diff --git a/json/Halakhah/Acharonim/Chafetz Chaim/English/Chofetz Chaim, Silverstein translation.json b/json/Halakhah/Acharonim/Chafetz Chaim/English/Chofetz Chaim, Silverstein translation.json new file mode 100644 index 0000000000000000000000000000000000000000..382fae7591b6eb6903732eb8e9bfb5ff46047d79 --- /dev/null +++ b/json/Halakhah/Acharonim/Chafetz Chaim/English/Chofetz Chaim, Silverstein translation.json @@ -0,0 +1,1280 @@ +{ + "language": "en", + "title": "Chafetz Chaim", + "versionSource": "http://www.sefaria.org/shraga-silverstein", + "versionTitle": "Chofetz Chaim, Silverstein translation", + "status": null, + "license": "CC-BY", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "חפץ חיים", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": { + "Preface": [ + "Blessed is the L–rd, the G–d of Israel, who has separated us from all the peoples and given us His Torah and brought us to the holy land so that we merit fulfilling all of His mitzvoth. His sole intent was for our good alone, so that through this we become holy unto Him — viz. (Numbers 15:40): \"So that you remember and do all of My mitzvoth and be holy unto your G–d\" — and so that it be in our power to receive the effluence of His good and the abundance of His lovingkindness in this world and in the world to come, as it is written (Devarim 10:12- 13): \"What does the L–rd your G–d ask of you, but… to keep the mitzvoth of the L–rd and His statutes which I command you this day to do good unto you?\" (See the Ramban there to the effect that \"to do good unto you\" reverts to \"What does the L–rd your G–d ask of you.\") ", + "And not only has He given us His special treasure, but He has also commanded us not to forsake it, as it is written (Mishlei 4:2): \"For a goodly acquisition have I given you; do not forsake My Torah\" — unlike the way of flesh and blood, who, if he gives his friend a fine gift, and the other does not deport himself with it correctly, and it is not beloved in his eyes, he pines for the day that his friend will abandon it altogether, so that he can take it back for himself. Not so is the way of our G–d. For He established for us prophets in all the generations of the first Temple to return us to the good. And even in the days of the second Temple, when (in our many sins) Israel descended from its pristine holiness, and when they lacked five things which obtained in the first Temple [ark, ark-cover, and cherubim; the Heavenly fire; the Shechinah; prophecy; and the urim vetumim (viz. Yoma 21b)] — notwithstanding this, when we were on our land and had a Temple, we could fulfill all the mitzvoth of the Torah, and thereby bring to perfection all of the spiritual components within us (the soul [like the body] possessing 248 \"organs\" and 365 \"sinews\" [see Sha'arei Kedushah of R. Chaim Vital, Chapter One]). ", + "But in the end of the days of the Second Temple, sinath chinam [vain hatred] and lashon hara [slander] increased among us (in our many sins), for which reason the Temple was destroyed and we were exiled from our land (viz. Yoma 9b and Yerushalmi 1:5). [Though the Gemara calls it \"sinath chinam,\" lashon hara is included, proceeding, as it does, from sinah. If this were not the case, they would not have been punished so severely; as the Gemara there concludes: \"This is to teach you that sinath chinam is equivalent to idolatry, illicit relations, and the spilling of blood.\" And we find the same in Arachin 15b in respect to lashan hara, and, likewise, in the discussion in Yoma itself (viz. 9b and 23a).] And from then until now, every day, we hope and pray before the Holy One Blessed be He that He draw us near [to Him], as He assured us in His holy Torah and through His prophets many times. But our prayer is not accepted by Him, as Chazal [our sages of blessed memory] have said (Berachoth 32b): \"From the day of the destruction of the Temple, a wall of iron separates Israel from their Father in heaven.\" ", + "And, in truth, not against Him (G–d forbid) is our plaint, but against ourselves; for it [the redemption] is not beyond His powers, viz. (Isaiah 59:1-2): \"Behold, the L–rd's hand is not too short to save, and His ear is not too heavy to hear. But your sins have made a separation between you and your G–d, and your transgressions have hid [His] face from you, from hearing.\" And we find (viz. Sanhedrin 98a) that in the days of R. Yehoshua ben Levi he was told (viz. Tehillim 95:6) that the Messiah would come \"today, if you hearkened to His voice\" — even though the time of the exile decreed for Israel (one thousand years, corresponding to the one thousand year \"day\" of the Holy One Blessed be He, had not yet passed [viz. Chida, Petach Eiynayim, Sanhedrin, Ibid.]) In spite of this, the power of repentance would have annulled the decree. How much more so, more than eight hundred years after the end of that [one-thousand-year] \"day\", [should the Messiah come if we repented]! The fault is ours alone — that with our many sins we do not allow Him to repose His Shechinah in our midst. ", + "And if we carefully searched our ways — which of the sins have primarily caused the length of our exile? — we would find them to be many; but the sin of lashon hara above all, for several reasons. First, for it was the major cause of our exile (as related in the aforementioned Gemaroth). This being so, as long as we do not undertake to correct this sin, how can there be a redemption, the sin being so severe as to have caused us to be exiled from our land! How much more so will it not allow us to return to our land! ", + "Furthermore, is it not well known that exile had already been decreed upon us because of the act of the spies (viz. Tehillim 106:25-27): \"And they murmured in their tents [against the land]. They hearkened not to the voice of the L–rd. And He lifted up His hand [in oath] against them… to scatter them in the lands,\" as Rashi and the Ramban explain there (Bamidbar 14). And the sin of the spies — was it not that of lashon hara! (viz. Arachin 15a). Therefore, it is imperative that we correct this sin before the redemption can take place. ", + "And we find it explicitly stated that it was this sin which caused the Jews to be worked [by the Egyptians] with back-breaking labor (viz. Shemoth 2:14 and Rashi there). And (Devarim Rabbah 6:14): \"The Holy One Blessed be He said: 'In this world, because there was lashon hara among you, I removed My Shechinah from you, but in the next world, etc.'\" And (Devarim 33:5): \"And He became a King in Yeshurun when the heads of the people were gathered together as one, the tribes of Israel,\" which Rashi interprets (as per Sifrei): \"When is He a King in Israel? Specifically, when the tribes of Israel are united and not divided into factions\" — which (factions) are well known to be the result of lashon hara. ", + "And, aside from this, how can the hoped-for blessings of the Holy One Blessed be He repose upon us when, in our many sins, we have become habituated to this sin? Is there not an explicit curse on this in the Torah, viz. (Devarim 27:24): \"Cursed is he who strikes his neighbor in secret,\" which refers to lashon hara, as Rashi explains there (aside from the other curses which are superadded to this, as will be shown at the end of this preface)? ", + "In addition, is it not seen from the aforementioned Gemara in Arachin that this sin is of infinite severity, so much so that they have branded its practitioners as heretics! And in Yerushalmi Peah 1:1, it is stated that punishment is exacted for this sin in this world, with the \"principal\" remaining (for punishment) in the world to come! ", + "(See the end of this preface and my book Shmirath Halashon [Guarding One's Tongue], where we have transcribed all the relevant citations from the Talmud, the Midrash, and the holy Zohar. If one scrutinizes them carefully, the hairs of his head will stand on end!) ", + "And it seems clear that the Torah was severe with this sin because he [the speaker of lashon hara] arouses the Great Adversary against Israel and thereby kills many people in many lands. Consider the language of the holy Zohar in (Shemoth) Pekudei 264b: \"There is a certain spirit appointed over all these speakers of lashon hara, which, when men are aroused to lashon hara, there is likewise aroused that malevolent, unclean spirit above, which is called sachsusa [\"contention\"]. Presiding over that arousal of lashon hara initiated by men, he rises on high and causes — by that arousal of lashon hara — death, sword, and slaughter in the world. Woe unto those who arouse this malevolent force by not guarding their mouth and their tongue, giving no thought to it, not knowing that on this lower arousal depends the higher arousal, both for good and for evil. And all of them arouse this Great Serpent to be an adversary against the world. And all this, because of the lashon hara arousal initiated below.\" ", + "", + "And we can say that this is the intent of the aforementioned Gemara in Arachin, viz.: \"All who speak lashon hara magnify transgression until the heavens, as it is written (Tehillim 73:9): 'They set their mouth in the heavens, and their tongue walks the earth.'\" That is, even though his tongue walks the earth, he sets his mouth against Heaven. And thus do we find it in Tanna d'bei Eliyahu (Rabbah Zuta 18) — that the lashon hara that he speaks rises against the Throne of Glory. We can hereby derive some idea of the greatness of the destruction wrought against Israel by the \"men of the tongue.\" ", + "Another reason for the severity of this transgression: When a man taints his tongue with forbidden things, he prevents all expressions of sanctity which leave his mouth thereafter from rising on high. As stated by the holy Zohar in Pekudei: \"And upon this malevolent spirit there are contingent other inciters of din [judgment, punishment], which are designated to seize upon expressions of evil or of foulness which issue from a man's mouth, which are followed by expressions of holiness. Woe unto them! Woe to their lives! These men cause those other arousers of din to prevail and to taint the Holy Place. Woe to them in this world and woe to them in the world to come. For these other spirits of uncleanliness take this evil expression that has issued from his mouth, and sully the expression of holiness which follows, so that it is not ascribed to him, and the power of holiness has been, as it were, attenuated.\" Is it not evident from the holy Zohar that [in such an instance] all our words of Torah and prayer stand suspended in the air and do not arise on high? Whence, then, will they come to our aid for the coming of the Messiah and the like? ", + "", + "And when we delve more deeply into this matter, we find that in addition to its being a grave transgression in itself, it undermines all the [upper] worlds and darkens and lessens their light. For it is the habit of many men to redouble [violation of] this negative commandment many hundreds and thousands of times in the course of their lives. For even a small sin, when it is repeated many times, becomes like [thick] cart-ropes, as Isaiah exhorted (Isaiah 5:18): \"Woe unto those who draw forth iniquity with cords of deceit and [who draw forth] sin as [thick as] cart-ropes.\" This is analogous to the instance of a silken strand which is redoubled hundreds of times. How much more so is this sin [of lashon hara], which is extremely grave in itself and which countless men tend to repeat many thousands of times in the course of their lives without taking it upon themselves to guard themselves against it — how much more so is the [corresponding] undermining [of the worlds] above without limit! ", + "And I sought to understand this: Why is it that this negative commandment has become insignificant in the eyes of so many men? And I reflected that this must be so for several reasons, [affecting] the common people on one hand and the [Torah] scholars on the other. The common people do not even know that the prohibition of lashon hara applies to what is true [as well as to what is untrue]; and the Torah scholars, even though they know for a certainty that it applies to what is true as well — some of them are misled by the yetzer hara [the evil inclination] in a variety of ways. One of these: The yetzer hara puts it immediately into his head that the one he is speaking of is a flatterer, and says to him: \"It is a mitzvah to expose the flatterers and the evil-doers.\" At other times it says to him: \"Isn't that man [you are speaking of] a stirrer-up of strife, about whom it is permitted to speak lashon hara?\" And sometimes it tempts him with the [halachic] permit of apei telata [lashon hara spoken in the presence of three], and, sometimes, of apei mara [convincing him that he would speak thus even to his (the victim's) face]. And the yetzer hara provides him with the relevant citations (see below, Principles II, III, and VIII). And sometimes he appeals to the nature of what is being said, i.e., that it is not in the category of lashon hara (e.g., what many, in our many sins, are prone to do), publicizing one as not being wise (as will be explained in Principle III). ", + "In sum, the yetzer hara [in respect to lashon hara] acts in one of two ways: It convinces the speaker that what he says is not lashon hara, or that the Torah did not forbid speaking lashon hara against such and such a man. ", + "And if the yetzer hara sees that in these ways he cannot prevail over the man, he deceives him in reverse, being so stringent with him in the area of lashon hara until he sees everything as entering into the category of lashon hara, to the extent that he sees it as impossible to live life thus constrained unless he separates entirely from the affairs of the world — as per the device of the [primal] subtle serpent, who said [to Eve] (Genesis 3:1): \"Did G–d really say do not eat from all the trees of the garden\"? [(when, in reality, he had interdicted only the Tree of Knowledge)] ", + "Add to this that many men lack a fundamental understanding of the prohibition of receiving lashon hara — that it applies even to believing it in the heart [and not only to repeating it (though one is permitted to \"suspect\" it to be true, viz. Niddah 61a). The same is true of many similar instances in the area of receiving lashon hara and of rechiluth [talebearing], which cannot be specified here. And they also do not know how to make amends if they have transgressed the prohibition of speaking lashon hara and of receiving it. ", + "Because of these reasons things have come to such a pass that one says whatever enters his mouth to say, without first considering that it might enter the category of rechiluth and lashon hara. (In our many sins), we have become so habituated to this sin that in the eyes of many men it is not considered a sin at all — even if he would say something which is apparent to everyone as absolute lashon hara and rechiluth, as when he would speak of his friend and demean him to the very ends of degradation. And if one asked him: \"Why did you speak lashon hara and rechiluth?\" he would think in his heart that he [his chastiser] thought to make him a [\"fanatic\"] tzaddik or chasid, and he would not accept his words at all, regarding this [(lashon hara and rechiluth)], in our many sins, as completely insignificant. ", + "And all this proceeds — for the most part — from the laws of lashon hara and rechiluth not having been gathered into one spot, where there could be elucidated their nature and application, in principle and in practice. Instead, they are scattered in the Talmud and in the Rishonim (the early authorities). And even the Rambam in the seventh chapter of Hilchoth Deoth and Rabbeinu Yonah in the Sha'arei Teshuvah, who have paved the way for us in this area, have, nonetheless, been very terse, as is the way of the Rishonim. And there are also many dinim [laws] that are not mentioned in their words, as will be seen within. ", + "", + "", + "", + "", + "And let the reader, my brother, know that for even the simplest thing found therein, I have indicated its source in the Be'er Mayim Chayim, so that it be clear before the eyes of all that I have not written this book according to the parameters of chasiduth [saintliness], but according to the parameters of din [Law]. ", + "", + "", + "", + "", + "", + "For the din flows from them [these sources]. \"And all who judge me by the scales of merit, may the Source [of life] judge them by the scales of merit.\" I have also written for this book a long, extensive foreword, explicating several negative and positive commandments frequently transgressed by those who do not guard themselves against this bitter sin of lashon hara and rechiluth. May the L–rd grant that the yetzer be smitten, when he [the transgressor] realizes the extent of the havoc and the harm wrought by his speech. ", + "Aside from this, the following (Midrash Rabbah 14:4) is well known: \"If you have labored much in their [the sages'] words, the Holy One Blessed be He removes the yetzer hara from you\" — whereupon I said to myself: \"Possibly, if they study this book, which is gathered from all the words of the Rishonim on this subject, and reflect upon them, the yetzer hara for this sin will not prevail so much over them.\" And, as a mater of course, if one starts to remove himself from this sin, he will come to remove himself from it entirely. For in this sin, habit plays a great part, and (Yoma 38b) \"One who comes to purify himself is assisted [by the L–rd].\" And in this merit, may the Redeemer [the Messiah] come to Zion,\" (Isaiah 50:29), speedily, in our days, Amen! " + ], + "Introduction to the Laws of the Prohibition of Lashon Hara and Rechilut": { + "Opening Comments": [ + "In the Blessed One's love for His people Israel and His great desire for their good — to the point of calling them \"sons,\" and \"the portion of the L–rd,\" and \"inheritance,\" along with many other terms of affection which show His great love for Israel, viz. (Malachi 1:2): \"I have loved You, said the L–rd, etc.,\" He distanced them from all forms of evil, especially from lashon hara and rechiluth. For it is these which bring men to quarrels and contention and which very often can lead to the spilling of blood, as the Rambam wrote (Hilchoth Deoth 4:1): \"Even though there are no malkoth [stripes] for transgression of this negative commandment, it is a great sin, which leads to the killing of many souls in Israel, for which reason it [i.e., 'Do not go tale bearing among your people' (Vayikra 19:16) is followed by: 'Do not stand (idly) by the blood of your brother' — as evidenced by [the episode of] Doeg Ha'adomi and Nov, the city of priests (viz. I Samuel 22:9).\" ", + "Some additional great evils brought about by this despicable trait: It is well known that the sin of the [primal] serpent was brought about by the lashon hara that it spoke against the Holy One Blessed be He, saying [to Eve]: \"He [G–d] ate from this tree [the Tree of Knowledge] and created the world,\" by which Eve was enticed to do likewise (viz. Shabbath 146a): \"The serpent was 'intimate' with Eve and injected zuhamah ['pollution'] into her\" — hence, [(the sin of) illicit relations], and also death to all mankind — hence, the spilling of blood. And through this [i.e., lashon hara] it induced Adam and Eve to transgress the will of the Holy One Blessed be He. It follows that one who speaks lashon hara adopts its [the serpent's] trait, which undermines the creation. ", + "And the descent of Israel into Egypt, too, stemmed initially from this [i.e., from lashon hara], viz. (Bereshith 37:2): \"And Joseph brought evil report of them [the sons of Leah] to their father,\" whence it was decreed by Heaven, measure for measure, that he be sold into slavery, his having accused them of calling their brothers [from the maidservants] \"slaves\" (viz. Bereshith Rabbah 84:7 and Yerushalmi Peah 1:1). Though Joseph had a heter [halachic license] for bringing this \"evil report,\" as the exegetes explain, it is to be noted that this heter did not avail him [and he was sold into slavery].", + "And again, the entire reason for our present exile is the sin of the spies (viz. Tehillim 6:25-27): \"And they murmured in their tents [against the land]. They hearkened not to the word of the L–rd. And He lifted up His hand [in oath] against them… to scatter them in the lands,\" as Rashi explains there and as the Ramban wrote (on Bamidbar 14:1). And it is stated in Arachin (15a) that the sin of the spies was essentially lashon hara, their giving out an evil report of the land. And because they then (on the eve of the ninth of Av) cried a \"vain\" cry, it (the ninth of Av) was decreed for them as a \"crying\" for the generations [e.g., the destruction of both Temples, etc.]. And countless other evils befell us because of this grave sin. For all the sages of Israel who were killed by King Yannai in the days of Shimon ben Shetach, the brother-in-law of King Yannai, were also killed because of the sin of rechiluth (viz. Kiddushin 66a). And the murder of the tanna, R. Elazar Hamodai, (which also contributed to the destruction of Betar) was likewise caused by rechiluth which was spoken against him before Ben Koziva (viz. Eichah Rabbah 2:4). ", + "And because of the gravity of the evils found in this evil trait, the Torah exhorted us specifically against it by negative commandment, viz. (Vayikra 19:16): \"Do not go talebearing among your people,\" as shall be explained below (as opposed to anger, cruelty, and levity and the other corrupt traits, which even though they undermine the majesty of the soul and its form, and they were alluded to in many places in the Torah, as explained in the words of Chazal — with all this, there is no explicit negative commandment against them [as there is against rechiluth] in the count of taryag [the 613 commandments] of the Torah. ", + "And we shall note yet another reason for the Torah's exhorting us explicitly against these — lashon hara and rechiluth. For when we analyze them in truth, we find them to include almost all the negative and positive commandments which obtain between a man and his neighbor and many between a man and his Maker, as we shall explain, G–d willing. It is for this reason that the Torah exhorted us against these explicitly, so that we not become enmeshed in this evil snare. I shall explain this with the help of the Blessed One. And from this there shall follow, incidentally, great benefit vis-à-vis many other halachoth. And also, perhaps, because of this, the yetzer will be smitten when he [the transgressor] perceives the great havoc and harm wrought by his speech. And here I begin, with the help of Him who grants a man knowledge. ", + "First we must know the principles of these halachoth of lashon hara and rechiluth. (\"Lashon hara\" is speaking disparagingly against one's friend, and \"rechiluth,\" telling one the evil thing that his friend has spoken against him or done against him.) [The principles]: It [lashon hara and rechiluth] is forbidden even if true, as will be explained below, please G–d, in the name of all the poskim. Also, the prohibition of lashon hara and rechiluth applies both in his [the object's] presence and not in his presence. Also, there is no difference between speaking and receiving [lashon hara and rechiluth], all of which we shall explain further. A \"receiver\" of lashon hara is one who believes in his heart what is told him by his friend even if he does not abet him in the telling but only believes in his heart the lashon hara and rechiluth that he has heard. If he does believe it, he is called \"the bearer of a false report\" and transgresses (Shemoth 23:1): \"Do not bear a false report.\" All of these principles have roots and branches, as in the other parts of the Torah. May the L–rd grant that we know them comprehensively. ", + "And know that whenever we write that he transgresses both the negative and the positive commandments and the three \"curses\" attaching to them, which we shall mention and elucidate below, our intent is both lashon hara and rechiluth, and both what is false and what is true. And this is what we shall refer to in the Be'er Mayim Chayim as \"in the first four modes\" (unless we explicitly state that it applies only in one of them). And it shall then remain necessary for us only to explain in respect to all of the negative or positive commandments whether they apply in his [the object's presence or not in his presence, or to the speaker or to the receiver. ", + "And those negative or positive commandments which include all of the modes, I shall refer to, in short, in the Be'er Mayim Chaim as \"in all the eight modes\" — that is: lashon hara and rechiluth, in his presence or not in his presence, both to the speaker and to the receiver, and both if false or if true. (Remember these things, for I will not reiterate them in the introduction.) ", + "First we shall explain how many negative commandments one transgresses in the speaking of lashon hara and rechiluth, and then, how many positive commandments. Then, how many \"curses\" he brings upon himself, and, further, how many great issurim [prohibitions] result from this. ", + "I shall divide this introduction into two parts; the first, to be called \"Makor Chaim,\" and a supercommentary around it called \"Be'er Mayim Chayim.\" The reason for these names I have given in the preface. In the Be'er Mayim Chayim it will be made clear to which mode each negative or positive commandment applies, along with some other halachoth. This I begin with the help of Him who grants a man knowledge. " + ], + "Negative Commandments": [ + "1) One who bears tales against his friend transgresses a negative commandment, viz. (Vayikra 19:16): \"Do not go talebearing among your people.\" What is talebearing? \"Loading oneself\" with words and going from one to another, saying: \"This is what ploni [so and so] said about you\"; \"This and this is what I heard ploni did to you.\" Although what he says may be true, it destroys the world. And there is a sin much greater than this — lashon hara, which is included in this negative commandment. And that is speaking disparagingly of one's friend, even if what is said is true. But one who speaks falsely [about his friend] is referred to as a \"motzi shem ra\" [one who spreads an evil report]. ", + "2) And the speaker or the receiver [of lashon hara] also transgresses (Shemoth 23:1): \"Do not receive [tissa] a false report,\" which can also be read as: \"Do not spread [tassi] a false report,\" so that this negative commandment includes both [the speaker and the receiver]. ", + "3) And the speaker also transgresses (Devarim 24:8): \"Be heedful of the plague-spot of leprosy to take great care,\" which Sifra (1:3) interprets as [Take great care] not to forget to be heedful of lashon hara so that leprosy not come upon you [as it came upon Miriam for speaking lashon hara against Moses]. ", + "4) And both the speaker and the receiver transgress (Vayikra 19:14): \"And before the blind man do not place a stumbling-block\"; for each one [i.e., both the speaker and the listener] places a stumbling-block before his friend to transgress explicit negative commandments in the Torah. But there is a difference between the speaker and the listener in this regard. For the speaker transgresses this negative commandment both whether the listeners are many or few. Even more so, the more the listeners, the more he [the speaker] transgresses this negative commandment, placing a stumbling-block before many people. Not so the receiver. It is possible that he does not transgress this negative commandment unless he himself hears the lashon hara or the rechiluth from him [the speaker] at the moment, so that if he had left him, he would have no one to relate his lashon hara to. But if there are, besides him, different listeners at the time, it is possible that the hearer does not transgress this negative commandment, but only others mentioned in this introduction [see Be'er Mayim Chayim]. And all this, if he came after the \"recital\" had started. But the first listener — even though others arrived afterwards — certainly transgresses in all eight modes, for the issur was initiated through him. In any event, one must take great heed of such companions, not to sit with them; for \"above\" they are all inscribed as \"a company of wickedness.\" And thus is it found in the will of R. Eliezer Hagadol to Hyrcanus, his son: \"My son, do not sit with the companies of those who speak ill of their friends, for when their words rise on high, they are inscribed in a book, and all who stand there are described as \"a wicked company.\" ", + "5) And the speaker of lashon hara also transgresses (Devarim 8:11): \"Take heed unto yourself lest you forget the L–rd your G–d,\" which is an exhortation to the proud of spirit, for since he mocks and ridicules his friend, he apparently considers himself wise and \"a man among men.\" For if he knew his own faults, he would not deride his friend. And the statement of Chazal in Sotah (4b) on the severity of the sin of pride is well known, viz.: Because of it his dust does not wake for the resurrection, he is considered an idolator, the Shechinah wails over him, and he is called \"an abomination.\" And, especially, if in shaming his friend he honors himself, he certainly transgresses this negative commandment, aside from our Rabbis' (in their holy spirit) having \"cut him off\" from the world to come, saying (Yerushalmi Chagigah 12:1): \"One who honors himself by the shame of his friend has no share in the world to come.\" ", + "6) The speaker and the receiver [of lashon hara] also transgress (Vayikra 22:32): \"And you shall not profane My holy name,\" in that there is no lust or physical pleasure to cause his yetzer to intensify itself over him, so that this sin is regarded as rebellion and blatant divesting oneself of the yoke of Heaven; and he profanes the name of Heaven thereby. This, even in the instance of a plain Jew; how much more so in the instance of a man of eminence, whom they all look up to for guidance [speaking lashon hara], where the name of Heaven is certainly profaned! And how much more so, if this sin were committed in public, would it be extremely grave, the transgressor being called \"a desecrator of the name of G–d in public.\" ", + "7) And sometimes the speaker transgresses (Leviticus 19:17): \"You shall not hate your brother in your heart,\" as when he \"speaks peace\" with his friend in his presence, and denigrates him before others when he is not in his presence. And much more [does he transgress] if he explicitly charges them not to go and inform him, in which instance he, of a certainty, transgresses this negative commandment. ", + "(8-9) Sometimes the speaker also transgresses (Vayikra 19:18): \"You shall not take revenge and you shall not bear a grudge, as when he [the speaker] bears hatred towards him, having asked him to lend him something and having been denied; and, thereafter, seeing something demeaning in him, he publicizes it before others. From the beginning, he transgresses \"You shall not bear a grudge,\" by bearing the grudge in his heart. And later, when he takes revenge and reveals the demeaning thing he has seen in him, he transgresses \"You shall not take revenge.\" But he must wipe the thing from his heart!", + "", + "(10) And if one arises and testifies against another by himself before beth-din concerning something forbidden, since no benefit can result from this vis-à-vis monetary [obligations, imposition of] an oath, or invalidation of the other's status of kashruth [halachic fitness] since he is only a single witness in the matter, the only thing he \"accomplishes\" by this is giving the other a bad name, and he also transgresses the negative commandment of (Devarim 19:15): \"One witness shall not testify against a man for every transgression and for every sin,\" and beth-din must punish him with stripes for this. ", + "(11) And all this that we have written applies to one who speaks singly or who listens singly, but if he joins himself to a company of wicked men and speakers of lashon hara to tell them or to listen to them, he also transgresses (Shemoth 23:2): \"Do not incline after many for evil,\" which is an exhortation not to agree with or even join with evildoers, though they be many. (And see further, Positive Commandment 6, where you will see that he also transgresses a positive commandment by this evil \"joining.\" And see above (Negative Commandment 4) where I have cited Pirkei d'R. Eliezer on his [R. Eliezer Hagadol's] will to his son in this regard. ", + "(12) And if he nurtures a quarrel in his speaking, he transgresses (Bamidbar 17:5). \"And he shall not be as Korach and as his congregation,\" which is an exhortation against nurturing a quarrel (viz. Sanhedrin 110a). ", + "(13) And many times another negative commandment is transgressed. For very often one's friend is demeaned for his early deeds, for a family trait, for the paucity of his learning, or for his [mediocre] work, each man according to his situation, things being said to him which anger and confound him and against which he has no defense. Even if this transpired between the two of them alone [no one else being present], he [the speaker] transgresses (Vayikra 25:17): \"And you shall not wrong, one man his fellow,\" which refers to verbal wronging (viz. Bava Metzia 58b). How much more so if this occurred in the company of others! It emerges, then, that if one slights his friend both through rechiluth or through lashon hara, before him alone or before others, aside from transgressing the negative commandment of lashon hara and rechiluth, as stated above, he also transgresses this negative commandment. ", + "(14) And if he demeans another thus, with such words and the like, before him [alone] and before others, to the extent that his face changes color [with shame], he transgresses also (Vayikra 19:17): [\"Reprove, reprove, your fellow and] do not bear sin because of him.\" The Torah exhorted one hereby not to shame his fellow Jew, even for the sake of reproof and [even] between him and the other [alone]. That is, not to speak so sharply to him that he shames him — How much more so [i.e., should he not do so], if not for the sake of reproof and if he is in the presence of others. And all this, if it did not take place in public, but if he \"whitens\" his face [with shame] in public, Chazal have already \"cut him off\" from the world to come, saying (Bava Metzia 59a): \"One who whitens his friend's face in public has no share in the world to come.\" ", + "(15) And if the other were an orphan or a widow, even if they were wealthy, and he spoke demeaningly before them, he also transgresses (Shemoth 22:21): \"Every widow and orphan you shall not afflict,\" the Torah exhorting hereby not to taunt them or sadden their heart with any kind of sorrow. The punishment for this is explicit in the Torah (Ibid 23): \"And My wrath shall burn, and I shall kill you by the sword, and your wives will be widows, and your children, orphans.\" ", + "(16) And sometimes he transgresses also the issur of flattery, which is to many Geonim (e.g., HaRe'em, Baal Hatosfoth, and Hagaon R. Shlomoh ben G'virol) an absolute negative commandment, (viz. Bamidbar 35:33): \"And you shall not flatter [the men of] the land.\" That is, if his intent in speaking lashon hara and rechiluth is to flatter the listener, whom he knows to bear hatred to the one spoken about, and thereby, to find favor in his eyes — an egregious sin — is it not enough that he does not fulfill the mitzvah of reproof (a positive commandment in the Torah), to reprove him for the hatred he bears his friend, that he also strengthens the hatred that already exists among them! And through him [the speaker], he [the listener] will persist in his wrong more and more, so that more quarrels and wrongs will result (G–d forbid)!
And know that this [the following] sin (in our many sins) is widespread. That is, when one speaks demeaningly of his friend, (often,) the listener, knowing that what is being said is unfounded, nevertheless nods his head [in agreement] and he, too, \"smoothes over\" the thing with his tongue, adding some words of taint. For the speaker is sometimes a man of means, or the like, from whom he receives favors, or who he fears will regard him as unwise, or the like [for remaining silent]. And, therefore, the yetzer will entice him, too, to concur in this. But know, my brother, that this, too, is essentially a transgression of the negative commandment of flattery — even if he adds but a few words — as is explained in the Be'er Mayim Chayim.
And in this regard it is written (Mishlei 23:2): \"And put a knife to your throat [against speaking lashon hara] if you are a man of spirit.\" And one must rather expose himself to danger than bring his soul to such a sin. According to the Torah, every man under such circumstances must, in any event, strengthen himself not to abet him [the speaker] even by so much as one movement which would cause it to appear that he concurs with what he is saying. And in this connection we can understand the words of Chazal (Eiduyoth 5:6): \"It is better to be called a fool all of one's days than to be wicked one moment before the Almighty.\" And this, even if he knows that his words of reproof will not be accepted by the speaker; for, otherwise, he certainly must reprove him for this, too (as will be explained, G–d willing, in Hilchoth Lashon Hara, Principle VI). ", + "(17) And sometimes there is yet another negative commandment which is found to be transgressed (in our many sins) — speaking lashon hara against someone in anger, and, at the same time, cursing him — sometimes even by the Name (even if in the vernacular). In doing so, one transgresses an absolute negative commandment viz. (Vayikra 19:14): \"Do not curse a deaf man\" (the meaning being \"even\" a deaf man — how much more so, one who is not deaf, as explained in Choshen Mishpat 27:1).
We have hereby enumerated seventeen negative commandments which are often attendant upon lashon hara and rechiluth — even if he speaks only to a Jew. (For if he slanders a Jew to a non-Jew, the issur is greater and graver, sometimes entering into the category of massur [informing], as we shall explain, G–d willing, in Hilchoth Lashon Hara, Principle VIII). And (transgression of) many of the aforementioned negative commandments are subject to death at the hands of Heaven — such as demeaning a widow or an orphan or profaning the Name. And many of them have implications for the world to come, such as \"whitening\" the face of one's friend in public or honoring oneself in the shame of his friend. This, in the instance of one who habituates himself to this grave transgression of lashon hara and rechiluth, all of which will be explained below, God willing. " + ], + "Positive Commandments": [ + "And now I shall begin, with the help of the Blessed L–rd to explain how many positive commandments one transgresses in speaking lashon hara and rechiluth, as we projected above.
One who bears tales against his friend, aside from transgressing the negative commandments we mentioned above, also transgresses several positive commandments, which I shall explain, with the help of the Blessed One, one by one.
(1) He transgresses thereby (Devarim 24:9): \"Remember what the L–rd your G–d did to Miriam on the way when you went out of Egypt.\" The Torah exhorted us hereby that we mention verbally, always, the great punishment [leprosy] that the Blessed L–rd brought upon the tzadeketh, Miriam the prophetess — who spoke only about her brother, whom she loved as her soul, whom she raised on her knees, and for whom she endangered her life, to rescue him from the Nile. And she did not speak in denigration of him, but only compared him to other prophets. And she did not speak so to his face to shame him, and not in public, but only to her brother Aaron, privately. And he [Moses] was not offended by all this, viz. (Bamidbar 12:3): \"And the man Moses was extremely humble, more than any man on the face of the earth\" — in spite of which all her good deeds did not avail her and she was punished with leprosy for this. How much more so will other people, the fools, who are prolix in speaking \"great and awesome things\" against their friends, be severely punished for this. ", + "(2) And he [the speaker of lashon hara] also transgresses (Vayikra 19:18): \"And you shall love your neighbor as yourself,\" whereby we have been commanded to be as solicitous for our friend's money as we are for our own, and to be solicitous of his honor, and to speak in his praise, as we are solicitous for our own honor. And if one speaks or receives lashon hara and rechiluth against his friend, though it be true, it is apparent that he does not love him at all — how much more so is he in violation of \"as yourself!\"
And the great proof of this [that he is in violation of \"as yourself\"] is as follows: Does not every man know his own shortcomings? — in spite of which he would not want his friend to know, under any circumstances, even one thousandth of them! And even if it happens that a few of his faults become known to his friend, who goes and speaks of them to others — how he stands and waits, wishing the L–rd to grant that they not accept his words and not believe him! And all so that he not be seen in their eyes as unworthy — even though he knows himself to be guilty of very many sins, far more than his friend has revealed. In spite of this, in the access of his self-love, everything is swept away. Thus, exactly in this way must one conduct himself vis-à-vis his friend according to the Torah, to be solicitous of his honor in every respect.
And not in vain did the Torah relate to us the episode of Noach, viz. (Bereshith 9:21-23): \"And he drank from the wine and he was inebriated and he uncovered himself in the midst of his tent. And Cham the father of Canaan saw the nakedness of his father and he told his two brothers outside. And Shem and Yefeth took the garment and placed it on the shoulders of both and they covered the nakedness of their father, and their faces were [kept] turned backwards [when they drew near him to cover him], and the nakedness of their father they did not see.\" And the Torah also relates to us the blessing by which Noach blessed them (viz. Ibid 26-27) and which was ultimately realized — to reveal to us the greatness of this attribute, that one must cover up any unseemliness in his friend with all of his power, just as he would for himself! ", + "(3) And sometimes he also transgresses (Vayikra 19:15): \"In righteousness shall you judge your neighbor.\" For example, if one sees his friend saying something or doing something, which may be perceived as righteous and meritorious or as the reverse, even if he [his friend] is a mediocre person, we are obligated by the Torah in this positive commandment to judge him in the scales of merit. (And if that man is G–d-fearing, we are obligated to judge him in the scales of merit even if they incline more to guilt than to merit.) And one who goes and speaks demeaningly of him because of this thing that he said or that he did, or the receiver [of these words], who perceives him negatively because of what he has heard about him, and does not judge him in the scales of merit, transgresses this positive commandment. ", + "(4) And if through his lashon hara or rechiluth he lowers his friend so that he loses his livelihood as a result, as when through evil-heartedness he publicizes his friend as being dishonest, or, if he is a worker, as being unfit for his work, or the like, he also transgresses (Vayikra 25:35): \"And if your brother grows poor and his hand falls with you, then you shall uphold him [even if he be], proselyte or sojourner; and he shall live with you.\" And (Ibid 16): \"And your brother shall live with you,\" whereby we have been commanded to uphold the hand of an Israelite who has fallen [\"on hard times,\"], either by giving him a gift or a loan, or by going into partnership with him, or by finding a job for him, so that he be strengthened thereby and not fall and be beholden to men. How much more so are we commanded not to cause him to lose his livelihood! ", + "(5) And sometimes, by accepting the lashon hara or the rechiluth, he also transgresses (Ibid 19:16): \"Reprove shall you reprove your neighbor.\" As when he sees his friend beginning to speak demeaningly of another, and he knows that his words [of reproof] will be accepted by his friend (or even if there is a possibility that they will be accepted), the din is that he must reprove him so that the sin not be consummated. Therefore, if he allows him to consummate his lashon hara, he certainly transgresses this positive commandment. ", + "(6) And all that we have written applies even if he speaks demeaningly of his friend to him [alone]. But if he joins himself to a company of men of wickedness and speakers of lashon hara in order to speak to them demeaningly of his friend or to hear [such words] from them, he transgresses also (Devarim 10:20): \"And to Him shall you cleave,\" which Chazal explain as cleaving to Torah scholars, frequenting their assemblies in all circumstances — even eating and drinking with Torah scholars and doing business with them and joining them in all types of activities — all this, in order to learn from their deeds. Therefore, certainly, one who does the opposite of this, joining himself to a company of wicked men, transgresses this positive commandment. ", + "(7) And all this, even if not in the house of study. But if one speaks lashon hara and rechiluth in the house of study or in the house of prayer, he also transgresses (Vayikra 19:30): \"And My sanctuary shall you fear.\" (Our house of study is included in the category of the sanctuary, as explained by the poskim.) And we have been commanded by this verse to fear the One who resides there, wherefore we may make there only reckonings of mitzvah, such as [those pertaining to] the tzedakah fund and the like. How much more so is it forbidden to engage there in laughter, joking, and idle converse. And this is a categorical prohibition, as explained in Shulchan Aruch, Orach Chayim 151:11. And even more so is it forbidden to speak there lashon hara or rechiluth, out of fear of the Blessed L–rd who dwells there, aside from the grave issur in itself [of speaking lashon hara]. In speaking thus, one shows himself not to believe that the Holy One Blessed be He reposes His Shechinah in this house — whereby he has the audacity to speak in the house of the King against the will of the King.
And even those who study Torah regularly in the house of study, where they are permitted to eat and drink (as explained in the aforementioned Orach Chaim, section 1), in any event, if they go astray in the issur of laughing and joking or lashon hara and rechiluth in the house of study, they transgress the positive commandment of \"My sanctuary shall you fear,\" aside from the issur itself. As the Magen Avraham wrote (151:2): \"Are the Torah scholars not exhorted in respect to fear of the sanctuary? All that was permitted them, perforce, is eating and drinking because they learn in the house of study. If they had to eat and drink outside the house of study, their studies would be interrupted.\" (As far as converse in general which is not talk of levity for Torah scholars in the house of study, see what we have written with the help of the L–rd in Part Three.) ", + "8) And if the one before whom he spoke lashon hara or rechiluth were an elder and he demeaned him with this to his face, even if he were an elderly ignoramus, he also transgresses (Vayikra 19:32): \"And you shall honor the face of the elder.\" (And even though the \"elder\" of the verse refers to one who is wise, Chazal have explained that \"And you shall honor\" also reverts to \"the hoary head\" (seivah) that precedes it), for \"honor\" refers to honoring with words, i.e., speaking to him with honor and respect. And if he demeans him, he certainly does not honor him. Likewise, if he is wise, even if he is not elderly, he also transgresses this positive commandment. For the \"elder\" [zaken] of the verse refers to a sage, as it is expounded: [zaken] \"he who has acquired wisdom\" (aside from his coming many times to transgress thereby the graver issur of shaming a Torah scholar, thereby entering the category of apikores [heretic] according to the din. We shall enlarge upon this, the L–rd willing.) And if he is an elder and also a sage, he transgresses \"And you shall honor\" doubly. ", + "(9) And if he whom he spoke about were a Cohein, and he demeaned him thus to his face, he also transgresses (Vayikra 21:8): \"And you shall sanctify him,\" whereby we have been exhorted to accord them [the Cohanim] much honor. And since he speaks lashon hara or rechiluth against him and shames him, he certainly does not honor him thereby, and he transgresses. ", + "(10) And if he [the one spoken against] were his older brother, or his mother's husband or his father's wife, he also transgresses the positive commandment of \"honoring,\" their having been included [in this mitzvah by the addition of \"ve'eth\", [(Shemoth 20:12): \"Honor your father and [ve'eth] your mother,\" as explained in Kethuvoth 103a)]. How much more so — if, G–d forbid, [he speaks lashon hara] against his father or mother themselves, where he certainly transgresses the positive commandment of honoring father and mother — [is such lashon hara especially egregious]! Aside from all this, he also transgresses (Devarim 27:16): \"Cursed is he who demeans his father and his mother\" — may Heaven protect us! ", + "(11) And in all instances, he also transgresses (Devarim 6:13): \"The L–rd your G–d shall you fear,\" whereby we have been exhorted to fear the Blessed L–rd all the days of our life. And, when an act [of transgression] comes to hand, we are obligated to arouse our spirit at that time [to the realization that] the Holy One Blessed be He observes the deeds of all men, and \"returns them vengeance\" according to the evil of the deed; and [in this realization] he will keep from transgressing the will of his Maker. And, of a certainty, one who abandons his soul to this grave transgression of lashon hara and rechiluth violates this positive commandment [of fearing the L–rd]. ", + "(12) And in all instances, he transgresses at that time of speaking lashon hara and rechiluth, the mitzvah of learning Torah, which is an absolute positive commandment, as explained by the Rambam in (Hilchoth Talmud Torah 1) and in his Sefer Hamitzvoth (Positive Commandments 11) and by all the enumerators of the mitzvoth. And there is no limit to the reward of this mitzvah, which is over and against all of the mitzvoth, as explained in the Mishnah (Peah 1:1) and in Yerushalmi (Ibid). For all of the mitzvoth are not comparable to one pronouncement of Torah. And, conversely, the punishment for its neglect is over and against all of the transgressions, as Chazal have explained (Petichah d'Eichah Rabbati 2): \"The Holy One Blessed be He 'overlooked' the sins of idolatry, illicit relations, and the spilling of blood; but He did not overlook the sin of neglect of Torah.\"
At other times, one goes clean of din \"on high\" for transgression of this sin [of neglect of Torah study] by reason of being occupied with earning a livelihood or in pondering how to gain one. But when he speaks lashon hara or rechiluth, how does his livelihood \"gain\" from this? And he also transgresses in this time of speaking [lashon hara] many negative commandments. As explained in Semag (Negative Commandments 13), we have been exhorted by the Torah in many negative commandments not to separate ourselves from Torah in any manner. For there is always some way in which one can fulfill the positive commandment of [studying] Torah — If he is a steady learner, through his learning; and if he is not a learner, he can study the holy works that are translated into the vernacular [Yiddish] in our time, such as Chovoth Halevavoth, Menorath Hamaor, and the like; and he need not remain idle from learning Torah, and speak lashon hara and rechiluth [instead].
And I have also seen this [idea] stated in the name of the GRA [the Gaon of Vilna], who explained the difference between din [judgment] and cheshbon [reckoning]. \"Din\" — one's being judged for the transgression itself; cheshbon — one's being held to account — at the time of judgment for transgression — for the time he could then have spent in fulfilling a mitzvah. \"Woe unto us on the day of din!\" What can we answer if the Holy One Blessed be He reckons against us (for each moment of idle, derogatory, talk and light-headedness, or rechiluth and lashon hara) even the transgression of neglect of Torah for that time alone! For, in truth, with each word of Torah learning, one fulfills the positive commandment [of Torah study] itself! And if one learns a chapter of Mishnayoth or a page of Gemara, he fulfills many hundreds of mitzvoth, as the GRA of blessed memory wrote in Sh'noth Eliyahu (Peah 1:1) in the name of the Yerushalmi. If so, the cheshbon comes to many thousands of holy words of Torah, each one of which is a great mitzvah in itself, that we have actively nullified, and against them, many thousands of transgressions of neglect of the positive commandment of Torah study that we have committed at that very time!
And how much more grievous is the sin if at the very time that one separates himself form Torah, he speaks lashon hara and the like. For with every demeaning remark that he makes against his friend, he transgresses a [distinct] negative commandment in itself, as mentioned in Makkoth 20b and in the name of Rabbeinu Yonah above. So that if we come to reckon only the transgression of separation from Torah for every moment of lashon hara, several hundreds of [transgressions of] negative and positive commandments are added thereto. And how much more so, when we add to this [the transgression of] many other negative and positive commandments that we have expatiated upon until now. One must, therefore, keep himself from the recital of such vanities! ", + "(13) And all this that we have discussed until now applies even when he speaks [lashon hara] about his friend that is true; but if within his lashon hara or rechiluth there becomes intermixed something which is partially false, he also transgresses a positive commandment of the Torah, viz. (Shemoth 23:7): \"From a thing of falsehood keep far.\" And his name [i.e., his classification] also changes for the worse thereby, his now being called \"motzi shem ra\" (\"the spreader of a bad name\"). And his punishment is far more severe than that for the speaker of lashon hara and rechiluth in general. ", + "(14) It also is apparent that [in all eight modes] he also transgresses (Devarim 28:9): \"And you shall walk in His ways,\" whereby we have been commanded to emulate the traits of the Holy One Blessed be He, all of which [traits] are for the good alone, as Chazal have said (Shabbath 133b): \"Just as He is merciful, you, too, be merciful; just as He is gracious, you, too, be gracious,\" and the like with the other good traits, as is explained by the Rambam (Hilchoth Deoth 1:5 and 6). And we find with the Holy One Blessed be He, in His pure and holy traits, that He hates delation [informing] in all modes, even against the most reprehensible of men, as Chazal have said in the episode of Achan [viz. Joshua 7] (Sanhedrin 11a): \"Am I [the L–rd] a delator for you?\" And He hopes for the good and not for the bad (viz. Tanna d'bei Eliyahu 1), and (Sotah 42a): \"Four classes do not behold the Divine Presence: …the class of the speakers of lashon hara, as it is written (Tehillim 5:5): 'For You are not a G–d who desires wickedness, evil shall not dwell with You.'\" Therefore, one who habituates himself to this evil trait does not walk in the way of the L–rd, which is only to do good to others, and he does the opposite — wherefore the Torah designated [lashon hara] as \"evil\" — so that he also transgresses this positive commandment [i.e., \"And you shall walk in His ways.\"]
We have thus enumerated fourteen positive commandments, which tend to be transgressed by lashon hara and rechiluth (aside from the aforementioned seventeen negative commandments). And though all the seventeen negative commandments and fourteen positive commandments cannot obtain with one man and with one slur, as is clear to the reader, still, all who are habituated, G–d forbid, to this evil trait will certainly transgress all of them in the course of time. For sometimes he will come to speak lashon hara against an elder, and sometimes, against a sage. And sometimes he will demean him to his face and sometimes not to his face, as mentioned above. " + ], + "Curses": [ + "And now we shall explain, with the help of the L–rd, what we projected in the beginning, to detail how many arurin he who does not guard himself against this evil trait beings upon himself. (1) Aside from all the aforementioned negative and positive commandments, he transgresses (Devarim 27:24): \"Cursed be he who smites his neighbor in secret,\" which refers to lashon hara, as we find in Sifrei and in Rashi's commentary on Chumash. ", + "(2) He also transgresses (Devarim 27:18): \"Cursed is he who misleads the blind man on the way,\" it being known that the intent of Scripture is to curse one who places a stumbling-block before another so that an issur be committed by him, as in the negative commandment (Vayikra 19:14): \"And before the blind man do not place a stumbling-block,\" which we have already explained (Negative Commandments 4) as also falling into this category. ", + "(3) And if (G–d forbid) this matter becomes hefker [inconsequential] to him, so that he does not take it upon himself to guard himself from it, he transgresses further a third arur (Devarim 27:26): \"Cursed is he who does not fulfill the words of this Torah to do them,\" which is understood as his not accepting it upon himself to fulfill the entire Torah. And he is called a \"mumar [heretic] in respect to one thing\" because of this — gratuitously transgressing this grave issur, regarding this article of the Torah of the L–rd as hefker — being like any other \"mumar in respect to the entire Torah.\" Therefore, his sin is too great to forgive. We have thus enumerated three arurin which are often attendant upon this evil trait. ", + "(And if, G–d forbid, the lashon hara were against his father and mother, he also transgresses a fourth arur (Ibid 16): \"Cursed is he who demeans his father and his mother,\" which we have already explained above (Positive Commandment 14) in the Mekor Hachaim and in the Be'er Mayim Chayim.) ", + "The following Gemara (Shevuoth 36a) is well known: \"'Arur' connotes 'curse,' 'banishment,' and 'oath,'\" Therefore, everyone who knows himself to be remiss in this bitter sin, must fear for his soul, lest (G–d forbid) he be \"banished\" by Heaven because of this (as is written in Charedim regarding one who demeans his father and mother). ", + "And yet other evils stem from the bitter sin of lashon hara, such as the base trait of cruelty and that of anger, which is a grave sin, as Chazal dilate upon in Shabbath (105b). And very often it leads to levity and to other evil traits of the kind. Therefore, form all the words of this introduction, from which we can understand the greatness of the harm wrought by lashon hara and rechiluth, the Torah has explicitly delineated this issur, assigning to it a distinct negative commandment (viz. Vayikra 19:16): \"Do not go talebearing among your people\" more than any of the other evil traits, as we have written in the beginning of our introduction; and the Introduction is hereby completed. ", + "And I would ask my friend, the reader, to constantly read and reread this introduction, for it certainly is of greater avail for the future in this regard than anything else. For it is culled from the Rishonim, whose words are pure and holy, burning like flames. And, of a certainty, they have guarded themselves form this base trait to its very end, wherefore their words make a deep impress on the hearts of their readers. And let the reader also know that I have not selected the negative and positive commandments fortuitously, but I carefully probed and expounded the 613 mitzvoth, and much did I toil until the Holy One Blessed be He helped me find those [commandments] relevant to our subject. ", + "And so that it not be cause for wonder in the eyes of the reader, since the issur of lashon hara is so great, as is that of verbal wronging, why do we find many times in the Gemara that one amora seems to be taunting his colleague. To this, too, I \"opened my eyes,\" and because of this I copied the responsum of the Chavoth Yair that appears at the end of the book. And, in the book itself, I also resolved many [seemingly contradictory] citations, a little here, a little there. " + ] + }, + "Part One, The Prohibition Against Lashon Hara": { + "Principle 1": { + "Opening Comments": [ + "In this principle there will be explained the issur of lashon hara — by mouth, by sign, or by letter — and the greatness of the punishment for one who is habituated to this sin, and the reward for him who guards himself from this bitter sin, and other details. It contains nine sections." + ], + "": [ + [ + "It is forbidden to speak demeaningly of one's friend, even if it be absolute truth. And this is termed everywhere by Chazal \"lashon hara.\" (For if there were in his words an admixture of falsehood, by which his friend is demeaned even more, this is in the category of \"motzi shem ra\" [spreading a false report], in which his sin is far greater). And the speaker [of lashon hara] transgresses a negative commandment, viz. (Vayikra 19:16): \"Do not go talebearing among your people.\" And this [lashon hara] is also in the category of rechiluth. " + ], + [ + "This negative commandment which we adduced is what the Torah stated explicitly for this issur of lashon hara and rechiluth. But aside from this, there are many other negative and positive commandments that one transgresses by speaking lashon hara, as explained above in the preceding introduction. " + ], + [ + "All this, only if one spoke demeaningly of his friend by chance. But if (G–d forbid) he is habituated to this sin, like those who customarily sit and say: \"Thus and thus did Ploni (so and so) do,\" \"Thus and thus did his fathers do,\" \"This and this (demeaning thing) did I hear about him\" — men such as these are called by Chazal \"ba'alei (men of) lashon hara,\" and their punishment is far greater [than that of the former]. For in their perverseness of spirit and their malice of heart they transgress the Torah of the L–rd, and it becomes hefker to them, as explained above in the end of the introduction. And about them it is said in the tradition (Psalms 12:4): \"Let the L–rd cut off all smooth-talking lips, the tongue that speaks haughtily.\" " + ], + [ + "Chazal have said: For three transgressions punishment is exacted of a man in this world, and he has no share in the world to come: idolatry, illicit relations, and blood-spilling — and lashon hara over and above all. Chazal have proved this from Scripture. And the Rishonim have explained that the reference is to those who are habituated to this sin [lashon hara] and who do not take it upon themselves to guard themselves against it, the thing having become \"permitted\" to them. " + ], + [ + "There is no difference in the issur of speaking [lashon hara], as to whether one speaks it of his own volition or whether his friend stands over him and begs him to tell him — in either case, it is forbidden. And even if his father or his Rabbi — whom he is obligated to honor and to fear and not to contradict their words — even if they importune him to speak of a certain thing, and he knows that in the midst of the account he will perforce come to speak lashon hara or even only the \"dust\" of lashon hara, he is forbidden to consent. " + ], + [ + "Even if one sees that if he takes it upon himself never to speak demeaningly of a Jew, or to say anything else that is forbidden, his livelihood will suffer greatly, as when he is in the employ of others who have not the faintest trace of Torah about them (and it is well known that, in our many sins, such men are steeped in this sin to such an extent that if they see one whose mouth is not open [in lashon hara] as wide as theirs, they take him for a fool and a simpleton and because of this may dismiss him from his job and deprive him of a livelihood), in spite of this, it is forbidden [to transgress], as is the case with all the other negative commandments, for which one must give up all that he possesses rather than transgress (viz. Yoreh Deah 157:1). " + ], + [ + "And from this we can understand that lashon hara is certainly forbidden in an instance where only one's personal honor is at stake. As when one is sitting in a company of men and has no way of avoiding them, and they are speaking of things which are forbidden according to the din. If he sits in silence and in no way abets them in their talk, he will be regarded as \"crazy.\" Of this and all such things, Chazal have said (Eduyoth 5:6): \"Better that a man be called 'a fool' all of his days rather than be wicked one moment before the L-rd.\" He must harness all of his powers at that moment to withstand the trial, and [if he does so], he may be completely confident that his reward for this from the Blessed L–rd will be without end. As Chazal have stated (Avoth 5:23): \"According to the strain is the reward.\" And, in Avoth d'R. Nathan: \"One time with strain for a hundred times without strain.\" (That is, the reward for the performance of a mitzvah or the abstention from an issur, which entails strain, is a hundredfold more than for that of the same kind, which entails no strain.) And to such a time [of trial as the above] there certainly applies the statement of Chazal in the Midrash: \"For every moment that one 'muzzles' his mouth, he attains to such secreted light that no angel or [Divine] creature can conceive of.\" (As to how one should conduct himself in respect to reproof and listening if one is \"caught\" in such an evil company as this one, see below Principle VI, sections 4-6, and above, in the introduction to the negative commandments, section 16.) " + ], + [ + "This issur of lashon hara obtains whether it is actually spoken by mouth or stated in a letter. There is also no difference whether he speaks it explicitly or by sign. In all modes, it is in the category of lashon hara." + ], + [ + "And know also that even if in demeaning his friend he demeaned himself with the very same slur — even if he began by railing thus against himself, he has nevertheless not left the ranks of the slanderers." + ] + ] + }, + "Principle 2": { + "Opening Comments": [ + "In this principle there will be explained the din of lashon hara in the presence of three [apeitelata] in all its details. It contains thirteen sections." + ], + "": [ + [ + "It is forbidden to speak lashon hara against one's friend, even if it is true, even before one, and, more so, before many. And the more listeners, the greater the sin of the speaker; for his friend is more greatly demeaned thereby, his taint being publicized before several people. Also, in doing so, he makes several people go astray in the issur of listening to lashon hara. " + ], + [ + "As to there being found a heter [a halachic permit] in the words of Chazal to speak it before three, this applies to something which is not an absolute taint and which can be understood in two ways. It is well known that such things depend on how they are said. It is such a thing that Chazal permitted to say in the presence of three, the rationale being that since he says it before three, he knows for a certainty that these things will come to his [the object's] ears (for \"your friend has a friend, etc.\"). The speaker, therefore, heeds himself in speaking, that what he says will not be understood negatively. (Let one illustration serve for all cases of the same kind. If one is asked: \"Where is fire found?\" and he answers: \"You can find it there, where they always cook flesh and fish.\" This can be understood according to how it is said at the time. If he wishes he can say it in such a tone that contains no taint against his friend. For in truth, there is sometimes no fault in this. It may be that he has a large family and that the Holy One Blessed be He has blessed him with wealth, or that he is an innkeeper or the like, and that when he [the speaker] is asked where fire is to be found, he answers [quite appropriately] that there is no fire to be found now except in that house, where they always cook, etc. All of these things in the category of the \"dust\" of lashon hara depend upon how they are expressed at the time. But if the \"tone\" of his voice and movements is that he [the proprietor of the house or the inn] overindulges in feasting, even though this is not an absolute taint, Chazal has termed it the \"dust\" of lashon hara, and it is forbidden to say it even in the presence of three.) " + ], + [ + "There are some who say that if one speaks demeaningly of his friend before three, even though he certainly transgresses the issur of lashon hara, as mentioned before, still, if one of the three who heard this thing told it thereafter to others, he does not thereby transgress the issur of lashon hara, by reason of the fact that if three know of it, the thing has been heard and become known by all, for \"Your friend has a friend, etc.,\" and the Torah did not forbid as lashon hara something which is bound to be known. And [this is so] only if he relates it by chance; but not if he intends to spread it and to publicize it more.



Even if he does not relate it in the name of the one who told him [so that there is no rechiluth], but casually, to the effect that such and such was heard about Ploni, still he does not escape the issur of lashon hara. " + ], + [ + "And even our heter [to repeat this to another] where there is no intent to publicize it, applies only to the first hearer, who himself heard what Reuven said about Shimon in the presence of three. But he who heard it from him is forbidden to go thereafter, on the authority of his having been told that he heard it in the presence of three, and to tell another of the taint he heard attributed to Shimon, even if he does not mention who it is that purveyed this slander against Shimon — unless the thing were publicized and became known to all. And this applies not only when this second hearer does not himself know whether the allegation itself — that Reuven slandered Shimon — is true, in which instance he certainly is forbidden to believe him [his informer] that Reuven transgressed the issur of lashon hara. But even if he knows himself that Reuven spoke demeaningly of Shimon, but he does not know if he did so in the presence of three, in spite of this, he is forbidden to rely on his words to this effect, and we fear that perhaps it was not in the presence of three and that it is not bound to become public knowledge, wherefore he [the second hearer] is forbidden to tell it to anyone. " + ], + [ + "It seems to me that if the recounting in the presence of three were before G–d- fearing men, who guard themselves against the prohibitions of lashon hara, then, as a matter of course, this report is not bound to be heard; and if so, it is forbidden by Torah law to repeat it afterwards to another. And even if only one of the three were G–d-fearing, guarding himself against the issur of lashon hara, the din remains the same, for there are no longer three [potential] \"publicizers.\" And it may be that this is the din if one of the three were a relative or a close friend of the object of the slander. The same rationale applies here. For he certainly will not go and reveal to all the taint of his relative or his close friend, so that there are not three [potential publicizers] who were present. " + ], + [ + "It also seems to me that only in that city in which the report was heard in the presence of three is it permitted to reveal it on the basis of \"Your friend has a friend, etc.,\" but not in a different city, even if there were communication [lit., \"caravans\"] between the two. [See Be'er Mayim Chayim.] " + ], + [ + "And if the speaker exhorted [the hearers] not to reveal it, even if he said it before many, the issur of lashon hara obtains for the one who reveals it afterwards, even by chance. And even if he sees that one of the hearers or two did not heed this exhortation and revealed [what \"he\" heard] to others, in spite of this, this third one, may not reveal the thing to others, even by chance. [See Be'er Mayim Chayim.] " + ], + [ + "There is no difference in the language of the exhortation, whether he exhorted them not to mention the subject at all anymore, or whether he said to them, \"Let none of this be made known by you\" — in all modes, it is forbidden to reveal the demeaning of another, even to a different person; how much more so to the person demeaned himself. For if it is revealed to another, in the end it will become known to all, and even to him [the person demeaned] through the channels of \"Your friend has a friend, etc.\" It also seems obvious that [the heter of apei telata applies] only if the hearers were three, as opposed to an instance of two who spoke before two, where this heter does not apply at all. [See Be'er Mayim Chayim.] " + ], + [ + "And all this that we have said applies to the issur of repeating it itself, but (G–d forbid) to add even one word or to \"embroider\" the thing before the hearer, as by saying that what was said against Shimon was very well said, and the like — this certainly is forbidden in all modes, for he thereby harms him with his words more than he would have been harmed had he himself heard [the original report] within the normal dynamics of apei telata. And, furthermore, by this [adding to the original], it is clear that he accepts the report as true, and this is forbidden by all [poskim] in all modes, as will be explained below, please G–d, in Principle VII, section 1. ", + "And, therefore, one must take great heed, even if a man is known to have had a certain fault in his youth, but from then until now he has been conducting himself correctly; or if it is known about his forbears that they did not conduct themselves correctly at all, but he does not hold on to their ways, and all such things, where, in truth, he is not open to aspersion, it is forbidden to demean him or to shame him before his friends because of this [early fault]. And one who transgresses and speaks about these things before others, even if not in his presence, in order to shame him in the eyes of his people, even if he adds nothing to the truth, is in the class of the speakers of lashon hara, who do not behold the Divine Presence, as stated in Sha'arei Teshuvah 214. And the heter of apei telata does not apply in such an instance, even if the thing is known to all, since, in truth, he [the object of this report] bears no blemish in this, as written in Yechezkel (18:20-22): \"The son shall not bear the sin of the father. And the wicked one, when he turns from all his sins which he has done… All of the sins which he has done shall not be reckoned unto him in his righteousness. In the righteousness which he has done shall he live.\" And he [who does bring these things up to him] renders him a mockery in the mouths of men. " + ], + [ + "And know also that the entire heter of apei telata applies to the speaker. But, as far as the hearer is concerned — that is, if he knows the nature of the hearer to be such that as soon as he hears the report he will accept it as the truth against Shimon, and may even add some demeaning things against him — to a man like this it is forbidden to intimate anything demeaning about his friend in any form. And one who does so transgresses (Vayikra 19:14): \"Before the blind man do not place a stumbling-block,\" as we expatiated above in the introduction in relation to this negative commandment. And all that we have written concerning this principle in the direction of issur applies even if this speaker did not mention the name of the first speaker, who spoke in the presence of three, but only stated that this and this was heard about Ploni. Even thus it is forbidden. And after all these things and this truth that we have explained, see, my brother, how much one must distance himself from this leniency [of apei telata], which has practically no place in reality; and, especially, even if all the conditions [for leniency] obtain, it is still to be determined whether the halachah is consistent with this opinion [of leniency], since, according to many poskim there is no source for this leniency in the Talmud (as we have written in section 4 in the Be'er Mayim Chayim). Therefore, one who guards his soul will distance himself from this. " + ], + [ + "And now, according to what we have explained, with the help of the Blessed L–rd, of the principles of apei telata, [we realize that] care must be taken that when the seven city dignitaries preside over the actions of the men of the city in matters of assessments and the like, where their judgment will be to the detriment of one and to the benefit of another, and they differ in opinion and decide according to the majority — when they leave the communal chamber, each one must take great heed not to relate thereafter his opinion or the opinion of Ploni to the effect that in the beginning of the case his opinion was to be lenient with the man involved, but his colleagues overruled him and compelled him to accept their view. And it goes without saying that if they agreed among themselves from the beginning that when they left the communal chamber they would not reveal or relate their deliberations to the man involved in the debt — [it goes without saying] that if he did so, this would be an absolute issur; but even if quite casually, without even intending to reveal anything, he happened to tell this to another in such a manner as to make it appear from his words that he did not incline to this [the majority opinion] even now, but that he could not contest it with the others, this, too, is an absolute issur. (And according to the opinion of Hayad Haketanah (Hilchoth Deoth 9) even if one relates casually that it was his opinion in the beginning to be lenient with the man involved, but it came to a vote and they decided according to the majority, this, too, is forbidden.) And there is no difference between whether one reveals this of his own volition or his friend rises against him with insults over this decision which they arrived at in a certain matter. In all instances it is forbidden to place the onus on his colleague and remove it from himself, even if what he says is true. " + ], + [ + "I have also found it fitting to write of another thing explicitly, for I have found many people to be habituated to it. That is, when someone lectures in the house of study it is forbidden according to the din to mock him and to say that there is nothing to his lectures and there is nothing to hear. And in our many sins we see many people to be remiss in this, not considering this mockery as an issur at all. But according to the din it is absolute lashon hara. For through such speech it often happens that he causes monetary loss to his friend, and, sometimes, pain and shame, too. For even if it were true, lashon hara is forbidden even if true. For what benefit does this mocker and jester hope to gain by his levity? If he is a sincere person, to the contrary, he should counsel him [the lecturer] afterwards, in private, and suggest other ways to present his lecture. For in his present approach [mockery], his words are not attended to; and by this [the above] counsel [to the lecturer] he would also fulfill (Vayikra 19:18): \"And you shall love your neighbor as yourself.\" In any event, he should not render him a mockery in the mouths of men. And the heter of apei telata is of no avail here as I have clearly explained in the Be'er Mayim Chayim. " + ], + [ + "If one revealed to his friend, in the presence of three, details of his occupation or trade or the like, things which, in general, are otherwise forbidden to repeat afterwards to another, lest this result in injury or pain to him — now, since he himself revealed it in the presence of three, it is evident that this is of no concern to him, even if it comes to be known in the end. Therefore, the one who hears it from him is permitted ab initio to reveal it to others, so long as he [the teller] does not make it clear that he is opposed to his doing so. [But none of the qualifications adduced above in the discussion of apei telata should be lacking. See Be'er Mayim Chayim.] " + ] + ] + }, + "Principle 3": { + "Opening Comments": [ + "Herein will be explained that there is no difference in the issur of lashon hara between \"in his presence\" or \"not in his presence,\" and that the issur of lashon hara applies even by way of jest and even if the speaker does not identify, while speaking, the man that he is referring to, along with other details. It contains eight sections. " + ], + "": [ + [ + "How great is the issur of lashon hara, which the Torah has forbidden even if true and in all modes. For not alone if he is careful to speak it only in private and to insist that it not be revealed to him [who is spoken about] is it forbidden, [for through this he also brings a curse upon himself, viz. (Devarim 27:24): \"Cursed be he who smites his neighbor in secret\"], but even if he knows that he would speak it even to his face, or actually speaks lashon hara to his face, even so it is forbidden and called \"lashon hara.\" And in one respect, the issur is greater \"to his face\" than not to his face.\" For in his presence, aside from the issur of lashon hara, he [the speaker] clothes himself with the trait of brazenness and audacity, and arouses more strife thereby. And very often this leads also to the \"whitening of (the other's) face (in shame),\" as we have enlarged upon in the introduction concerning the negative commandment of (Vayikra 19:17): \"Do not bear sin because of him.\" " + ], + [ + "As to our sometimes finding a heter in the words of Chazal [for him to speak as he does] if he would not prevent himself from speaking thus before him, this applies only in an instance of the \"dust\" of lashon hara, and when he says something which may be understood in two ways, so that if we explained his words in one way, there would be nothing demeaning about them. And this is known to depend upon the intent of the speaker and upon what is said at the time. For if he wishes, he can express himself by voice and movement in a very low- keyed mode, so that nothing demeaning against his friend can be detected in his words. And if he wishes, he can express himself in such a way that the listener understands his intent, in a different sense, as demeaning. And it is very difficult to determine [the dividing line] exactly. Therefore, Chazal have said that if in the mode of movement by which he utters these words, no one would be ashamed to speak thus before his friend, it is clear that his intent is not to demean him, and it is permitted. But if it is evident from his movements that his intent is to demean him (and if so, a man, in general, would be ashamed to speak thus before his friend), even though the entire affair in itself, even if it be perceived as demeaning, is only the \"dust\" of lashon hara, and true, and he knows that he himself would speak thus even before him, it is nevertheless forbidden. " + ], + [ + "And see further how great the issur of lashon hara is. For even if he does not speak out of hatred and does not intend in what he says to demean him, but speaks only in jest and from light-headedness, still, since in truth these are demeaning words, it is forbidden by the Torah." + ], + [ + "The issur of speaking lashon hara obtains even if he does not identify, in speaking, the man that he is speaking about, but he just speaks in general terms, and from what he says the listener can understand which man he is referring to, this is in the category of lashon hara. More that this — even if there were nothing demeaning in his words themselves, but his words could cause harm or ascription of taint to his friend, which the teller intended by his deceit, this, too, is in the category of lashon hara, and is called by Chazal \"lashon hara in private.\"" + ], + [ + "And there are many other modes of \"men of lashon hara\" speaking by deceit, e.g., speaking \"innocently\" of their friends as if they did not know that what they spoke was lashon hara, or that these were the acts of Ploni [his friend], etc. All such and their like are in the category of lashon hara." + ], + [ + "And know that even if no harm came to that man from his lashon hara, as when the listeners did not accept his words, or the like, even so they do not depart from the category of lashon hara and he requires atonement. More than this — Even if he assumes from the beginning that no harm will come to him from his words, it is still forbidden to speak demeaningly of him." + ], + [ + "And know further a great principle and foundation in these things: If he sees a man who did something or said something — both in the area of what is between man and his Maker or in the area of what is between man and his neighbor — and his words or his deeds can be judged in the scales of good and merit — if that man [the sayer or doer] is G–d-fearing, he must be judged in the scales of merit, even if what he has done seems more inclined to the scales of guilt. And if he is one of the plain people, who guard themselves against sin, but occasionally stumble into it — if the doubt is balanced, he must incline it and judge him by the scales of merit, as Chazal have said: \"If one judges his friend by the scales of merit, G–d will judge him by the scales of merit.\" And this is included in the Blessed One's behest (Vayikra 19:15): \"In [the scales of] righteousness shall you judge your fellow.\" And even if the thing seems more inclined to the scales of guilt, it is very fitting that he regard it as a doubt and not judge it in the scales of guilt. And when the thing is inclined to the scales of merit, where it is certainly forbidden, according to the din to judge it in the scales of guilt, and he judges it in the scales of guilt, as a result of which he goes and demeans him — aside from transgressing \"In righteousness shall you judge your fellow,\" he transgresses further the issur of speaking lashon hara. " + ], + [ + "And even when the scales of guilt are more heavily weighted [than those of merit], where, in respect to the din, the issur of judging him in the scales of guilt is not so great — that is in the terms of perceiving him as not having acted in accordance with the din — but he should not rush to shame him because of this before others without having ascertained that this is consistent with all of the qualifications listed above in Principles IV and V and in Principle X. For there are many things where even though the din may not be with him, it is still forbidden to shame him because of this, as will be clear to those who study these principles. " + ] + ] + }, + "Principle 4": { + "Opening Comments": [ + "In this principle there will be explained the issur of lashon hara between man and his Maker, and the tikkun [correction] for this sin. It contains twelve sections." + ], + "": [ + [ + "It is forbidden to speak against one's friend — even if not to his face and even if it be true — something that will shame him. And not only demeaning things in general, such as mentioning about him the [negative] deeds of his fathers and his relatives, or his early deeds, both those between him and his Maker and [those between] him and his neighbor; for since he now conducts himself correctly it is forbidden to demean him with this and it is called lashon hara. — But even if he saw him of late doing something unbefitting according to the din, one of the things between man and his Maker (for in those things between man and his neighbor there are many distinctions, which we will explain, the L–rd willing, below in Principle X), it is also forbidden to demean him with this, even not before his face, if not in accordance with the qualifications explained below in section 7. " + ], + [ + "And there is no distinction in this between [reporting him to have transgressed] an absolute negative commandment or an absolute positive commandment of the Torah, which is well known to be forbidden, in which instance he will certainly be shamed before the hearer, but even if it is something which many Jews are not careful about, in which instance he will not be greatly demeaned, such as saying about one that he does not want to learn Torah or that something which he said is false and the like (unless there be some benefit in this, such as apprising his friend that something is false, intending only his benefit, as will be explained below in Principle 10) — even in such instances, it is forbidden. For in any event, according to his [the speaker's] words, he is a man that does not fulfill the Torah. And it is even forbidden to speak against him in the branches of the mitzvoth, such as that he is stingy and does not honor the Sabbath as he should (this [the honoring of the Sabbath] being included in the positive commandment of \"Zachor\" [i.e., \"Remember [Zachor] the day of the Sabbath to sanctify it\" (Shemoth 20:8)], as explained in Charedim].) Or even if he maligns him for violating a general edict of the Rabbis, as when they [the Rabbis] rule that ab initio this and this should not be done. And [it is forbidden] even if not spoken to his face, and even if it is true, he [the speaker himself] having seen him do this thing. " + ], + [ + "But this din is subject to various qualifications, as I shall explain. For if he [the object of the lashon hara] were a \"mediocre\" person, a plain man of Israel, who generally guarded himself against sin, and \"stumbled\" in this sin only occasionally, and it is possible to assume that he committed this sin unintentionally, or that he did not know this thing to be forbidden, or that he thought the ruling to be a stringent one [chumra], or conducing to a good trait in general, which saintly men are circumspect in — then, even if he saw him transgress this several times, he should certainly be given the benefit of the doubt, and it is forbidden to expose him, so that he not be an object of shame before his people, and so that he not be shamed even in his own eyes. And it is forbidden to hate him for this, for he must be judged in the scales of merit, this being a positive commandment of the Torah, according to many poskim, viz. (Vayikra 19:15): \"In [the scales of] righteousness shall you judge your friend.\" " + ], + [ + "But if it appeared to them [see Rabbeinu Yonah 215, 218, and 220] that the sinner knew of the issur itself, and committed the sin intentionally — such as illicit relations, the eating of forbidden foods, or the like — the knowledge of this issur having spread in Israel, the following must be taken into consideration: \"If he is \"mediocre\" in other things, usually guarding himself from sin, and in this sin having been seen to transgress only once and in secret, it is forbidden to reveal his sin to others, even not in his [the sinner's] presence, and he who does reveal it is guilty in doing so. For perhaps that sinner has repented of his evil way and his mind has been in turmoil over that sin, and he has been forgiven by the L–rd. For the root of repentance is bitterness of heart, and if he [the viewer] makes this sin public, he [the sinner] will be an object of scorn and mockery in men's eyes — after having repented of his evil and having been forgiven for his sin! Therefore, the fool, who mentions his sin, will himself be sinful and guilty. And it is not to be revealed even to the judges of the city, even if he has with him a second witness to substantiate his claim (for if not, then even without this [possibility of his having repented] it is forbidden to reveal it; for [since he is only a single witness], the judges are forbidden to believe his words and can only confirm him as \"a speaker of lashon hara,\" as we shall explain below), and there can be no benefit in his doing so [i.e., in revealing the sin]. But he must reprove him in private for having rebelled against his G–d by sinning, and [he must] tell him to take care to \"fence himself off\" from the factors that brought him to it, so that he not come to sin again. And his reprover must take care to speak to him gently, so as not to shame him, as it is written (Vayikra 19:17): \"Reprove shall you reprove your neighbor, but do not bear sin because of him [in reproving him harshly].\" And all of this that we have written applies even if he is only a mediocre person in other respects; how much more so if he is a Torah scholar and a fearer of sin, who was suddenly overpowered by his evil inclination, in which instance it is a great sin to publicize his sin. And it is forbidden even to bethink himself of it, for [it is to be assumed that] he certainly repented and that though his evil inclination overpowered him once, his spirit is bitter unto him and his heart is extremely fearful within him over his guilt. As Chazal have said (Berachoth 19a): \"If you have seen a Torah scholar who transgressed at night, do not think evil of him in the daytime, for he has certainly repented.\" " + ], + [ + "But if they see that the sinner is one of the foolish scoffers who hate their reprovers, as it is written (Mishlei 9:8): \"Do not reprove the scoffer, lest he hate you,\" and their words will certainly not be accepted, and men such as these readily return to their folly, so that he may very likely come to sin again — if so, it is better for them if they tell it to the judges of the city, so that they chastise him for his sin and keep him from future transgression. And it would seem that the same holds true for [telling] the relatives of the sinner if [we know that] their words [of reproof] will be accepted by him [see Be'er Mayim Chayim]. And the entire intent of the teller should be for the sake of Heaven and in zeal for the L–rd, and not because of their hatred of him for something else. And the judges, too, should chastise the sinner in secret and not \"whiten his face\" in public, as it is written (Vayikra 19:17): \"Reprove shall you reprove your neighbor, but do not bear sin because of him.\" And all this if they saw him with [i.e., if they were] two witnesses, but if he were a single witness, he may not testify against his friend, for his testimony is in vain, the judges being unable to rely upon it, viz. (Devarim 19:15): \"One witness shall not arise against a man for every transgression and for every sin.\" Therefore, [if he does so], he is considered a motzi shem ra [the spreader of an evil report], concerning which our Rabbis have said (Sha'arei Teshuvah 22): \"One who testified singly against his friend receives stripes of rebellion.\" And our sages have said (Pesachim 113b): \"Three are hated by the Holy One Blessed be He,\" one of them being \"one who sees a thing of ervah [immorality] in his friend and testifies against him singly.\" But he can reveal the thing secretly to his [the sinner's] Rabbi and to his close confidant, if he knows that his words will be accepted as those of two witnesses. And his Rabbi is permitted to hate him for this and to distance himself from his company, until it becomes known to him that he has repented of his evil way. But his Rabbi may not tell this to others, it being no better than seeing it himself, as we have written above in section 4. " + ], + [ + "And it seems to me also that if the man were accustomed to repeat his folly, then even if his Rabbi were not very discreet, so that his sin might become public knowledge, still, if his words of reproof would be accepted by the sinner, so that he would no more repeat his offense, it is possible that it is permitted to reveal it to him [the Rabbi], since the teller's intent is to benefit the sinner and not to demean him. And now we shall return to our previous point, that even if two saw him at the time of the sin, and he were a man who readily returned to his folly, still, it is permitted to reveal this only to the judges of the city and not to others. For, in any event, is it not true that we have seen him transgress this issur but once? Perhaps his evil inclination overpowered him, and then he repented, groaning over this in bitterness of heart — so that this sinner has not yet left the category of \"your neighbor\" because of this (see Vayikra 19:17)." + ], + [ + "And all of these dinim that we have set down apply only to a man who is wont to regret his sins. But if you have probed his ways and seen that the fear of G–d is not before his eyes and that he always persists in a way that is not good — such as one who divests himself of the yoke of Heaven or is unheedful of a transgression which every one of his people knows to be a transgression — that is, whether the sin you wish to reveal has been committed deliberately many times by the sinner or he often transgresses deliberately a different sin which is known by all to be a sin — then it is apparent that it is not because his evil inclination overpowered him that he transgressed the word of the L–rd, but that he does as his heart sees fit and the fear of G–d is not before his eyes. Therefore, it is permitted to shame him and to speak demeaningly of him, both before him and in his absence. And if he does something or says something which can be judged either in the scales of merit or in the scales of guilt, he must be judged in the scales of guilt, since he has shown himself to be an absolute evildoer in his other affairs. And thus have our Rabbis said (Bava Metzia 59a): \"'And you shall not wrong, one man, his fellow [amito]' (Vayikra 25:17) — 'a people who is with you' [am ito] in Torah and mitzvoth — do not wrong him with words!\" And if one does not direct his heart to the word of the L–rd, it is permitted to shame him for his deeds, to make known his abominations, and to spill scorn upon him. And they said further (Yoma 86b): \"Flatterers are exposed because of the desecration of the Name [that they engender].\" And much more so if one reproved him for [his sin] and he did not desist from it, is it permitted to expose him and to reveal his sin in \"the public gate\" and to spill scorn upon him, until he returns to the good, as the Rambam has written in the end of Hilchoth Deoth 5. But it is important not to forget certain considerations that this entails, which I have written of in Be'er Mayim Chayim. " + ], + [ + "When beth-din tell a man a certain din involving a positive commandment, whether in the area of between \"man and his Maker\" or in that of \"between man and his neighbor,\" and he absolutely refuses to fulfill it and has no rationale for his refusal, it is permitted to speak demeaningly of him and even to record his refractoriness in the registry for all the generations [to see]. And if he attempts to excuse his behavior, his din is as follows: If we understand that what he says is not true, but merely an attempt to push us off, we need not believe him, and we may demean him and even record his taint, as mentioned above. But if there is some doubt, it is forbidden to speak demeaningly of him." + ], + [ + "And now we return to what we began with. For from what we wrote in the beginning [sections 3 and 4], we learn that it is forbidden to demean one's friend and to tell of his negative traits, as when we see him to be haughty or to become inordinately angry or [to display] other unsightly traits, which [i.e., the possession of which traits] is absolutely degrading. And though it be true [that he did act as related of him], who knows if he did not repent in bitterness of heart over these evil traits? And even if one saw that he was habituated to these evil traits and that he was not bitter over them at all — in spite of this, it is forbidden to berate him. For perhaps he is unaware of the gravity of the issur. For, in truth, we see it patently in many individuals, even (sometimes) in Torah scholars, that they do not regard these evil traits as such a grave issur — as they are, indeed, in truth, to those who contemplate them in Scripture and in the words of Chazal — but only as something not quite appropriate. And perhaps this sinner, too, is of this mind. And if he knew the true gravity of the issur, it is possible that he would exert all of his powers not to transgress them (viz. Shabbath 69a): \"If he [the sinner] were \"unwitting\" [shogeg] relative to kareth [\"cutting- off\"], (i.e., if he did not know that the sin were punishable by the grave penalty of kareth, and he were \"witting\" relative to [having transgressed] a negative commandment, his act is called \"unwitting\" [in that he is not aware of its full gravity]). To the contrary, if one sees that he [the sinner] is habituated to one of these evil traits, he should reprove him and impress upon him the gravity of the issur. And in this he would be fulfilling the positive commandment of \"Reprove shall you reprove your fellow.\" And it is possible that he would admit that he was doing wrong, but that at the time his way was just in his eyes, viz. (Mishlei 21:2): \"A man's every way is just in his eyes.\" Therefore, it is forbidden to perceive him as \"wicked\" and to go and speak [demeaningly] of him. " + ], + [ + "And even so, if one sees a degrading trait in a person, such as haughtiness or anger or other evil traits or that he neglects Torah study and the like, it is proper for him to tell this to his son or to his students, and to exhort them not to keep company with him so as not to learn from his deeds. For the root of the Torah's exhortation against lashon hara, even when [what is said] is true, applies when one's intent is to shame his friend and to rejoice in his shame. But if his intent is to guard his friend against learning from his [the sinner's] ways, it is obviously permitted, and is also accounted a mitzvah. Yet, in this case and the like, it seems that it is a mitzvah for the teller to explain the reason that he is speaking demeaningly of his friend, so that the listener not err in permitting through him [the speaker] even more [leniency] than this, and also so that he [the listener] not come to wonder how he [the speaker] can thus contradict himself. For at one time he tells him that it is forbidden to speak [lashon hara] even if it is true (as will be explained in Principle 9, that it is a great mitzvah to separate one's young children from this sin), and now, he himself speaks it! (A parallel can be found in Shulchan Aruch, Yoreh Deah 242, as to whether on Shabbath eve certain things may be permitted, which other poskim forbid, and the like.) " + ], + [ + "And note also a great fundamental in these things: If one wishes to bring his friend into his affairs, such as to hire him for his work or to go into partnership with him or to make a match with him, and the like, even if until now he has heard nothing negative about him, still, it is permitted to make inquiries of people as to his character and his dealings. Even though they may tell him something negative about him, still it is permitted, since his intent is for his own good alone, so that he will not come afterwards to injury or to strife or to contention and desecration of the Name, G–d forbid. But it appears to me that he must apprise the one he is making inquiry of, that he wishes to make a match with him [the one he is inquiring about] or enter some kind of partnership, as mentioned above. If he does so, there will be no fear of issur — neither because of his questions (because he has no desire to demean him, but desires only his own benefit, as we have explained — though he must take care not to believe his answer completely (if negative) by virtue of the issur of accepting lashon hara, but [he must \"hear\" the answer] by way of suspicion only — to protect himself) — nor is there any issur by virtue of the answer of his neighbor that would cause us to say that he [the inquirer] transgresses \"Before the blind man you shall not place a stumbling- block,\" For even if he [the answerer] speaks about him [the one inquired about] completely pejoratively, he, too, is not guilty of any issur thereby, since his intent, too, is not to speak demeaningly of his friend, but to tell the truth in order to benefit this inquirer, who has taken counsel with him in this affair, as we explained elsewhere, this being permitted by the din. But he [the answerer] must take great care not to exaggerate his response beyond what he knows to be the truth of the matter and [beyond furnishing] other details pertinent to the inquiry (see below, Principle 9 of Hilchoth Rechiluth in this connection). But if he does not apprise his friend of the reason for his inquiry, but makes himself \"as a stranger\" [to the subject of his inquiry] so that he come to know better the character of that man [inquired about], it seems obvious that he will be in transgression of \"Before a blind man, etc.\"; for through him his friend [the answerer] will perform an issur if he speaks derogatory things about him, even if they be true, as we have explained elsewhere. For the issur of lashon hara applies even to what it true, according to all of the Poskim. And it may not be spoken unless he intends that in speaking thus demeaningly of him some good will \"sprout\" for another. But this lacking, he may not speak it. And even if through his speaking it some good does redound to another, still, his intent was to demean. Therefore, he [the inquirer] must do as we have written. " + ], + [ + "And if he transgressed and spoke lashon hara about his friend and came to repent, it [his repentance] depends upon this: If his friends rejected his words and his friend was in no way demeaned by this [lashon hara] in their eyes, if so, there adheres to him only the sin of \"between man and his Maker\" (and not that of between \"man and his neighbor\"), his having transgressed the will of the L–rd, who commanded this [that lashon hara must not be spoken], as we wrote above in the introduction. His correction is to regret what has passed, confess [his sin] and take it upon himself with a full heart not to repeat this [sin] in the future, as with all sins between man and his Maker. But if his friend were demeaned by this in the eyes of the hearers and through this suffered physical or financial harm, or if he were caused [emotional] pain by this, this is in the category of all the sins between man and his neighbor, which even Yom Kippur and the day of death do not atone for until he conciliates his neighbor. He must, therefore, ask pardon of his friend for this, and when he is conciliated and forgives him, there remains with him only the sin of between man and his Maker, and he must do as mentioned above. And even if his friend does not yet know anything about it, he must reveal what he did to him which was not in accordance with the din, and ask forgiveness of him for this, since he knows that through him this harm was done him. From this we can understand how much one must take care to guard himself from this pernicious trait [of lashon hara], for if one is steeped in this, G–d forbid, teshuvah [repentance] is almost impossible for him. For he certainly will not remember all of the souls whom he grieved by this lashon hara. And even those people whom he remembers as having stirred up evil against will not know of it, wherefore he will be ashamed to reveal it to them. And sometimes 54 he will speak of a family taint and thereby harm all the future generations, so that he can never be pardoned for this. As Chazal have said (Yerushalmi Bava Kamma 8:7): \"One who speaks of a family taint never has atonement [for this].\" Therefore, one must distance himself from this extremely pernicious trait, so that he not thereafter be, G–d forbid, [in the category of] \"the crooked cannot be straightened\" (Koheleth 1:15). " + ] + ] + }, + "Principle 5": { + "Opening Comments": [ + "In this principle there will be explained part of the issur of lashon hara in matters \"between man and his neighbor\": the question of the negation of [good] attributes, the dinim of lashon hara that are dependent upon the man [spoken of], and the issur of lashon hara about the property of one's friend. It contains eight sections." + ], + "": [ + [ + "Just as it is forbidden to shame one's friend in matters between man and his Maker, so is it forbidden to shame him in matters between man and his neighbor, even if what is said contains no admixture of falsehood. And I will not \"conceal under my tongue\" that there are in this [principle] many roots and branches, and that often this din changes [with the circumstances]. We shall speak about this at length, the L–rd willing, below in Principle X. But now we shall discuss one element that is forbidden beyond a doubt. That is, if one sees another asking his friend to lend him money (even though this [i.e., to lend] is a positive commandment of the Torah, viz. Shemoth 22:24: \"When you lend money, etc.,\" as explained in the Book of the Mitzvoth of the Rambam, Positive Commandments 197), or [asking him] for some other favor, which he does not grant him; or [if he sees one transgressing] negative commandments between man and his neighbor, such as taking revenge and bearing a grudge, as is explained in Yoma (23a): \"Which is revenge and which is bearing a grudge, etc.?\" — since he [the object of the lashon hara] did not do him [the speaker] any evil (and there is also no benefit accruing to the affected party by his [the speaker's] recounting this to others), therefore, if he goes and recounts this to others, it is called \"lashon hara\" according to the din. And all this, even if it happened to [the speaker] himself, and it was also clear to him that he could have done him this favor, but refused to do so out of the perverseness of his nature. And there obtain here [also] all the elements of the issur which were explained in the preceding principle in section 3 concerning \"between man and his Maker.\" And even if the withholding of the favor was to another, and the speaker's intent were only zeal for the truth (how much more so if the withholding of the favor were to the speaker himself!), it is certainly forbidden thereafter, to go and demean him for this. And one who transgresses this, aside from stumbling into the sin of lashon hara, also stumbles in this into the transgression of (Vayikra 19:18): \"You shall not bear a grudge.\" And if he intends by what he says to take revenge of him for this, and to publicize the other's perverseness, he transgresses in addition (Ibid) \"You shall not take revenge,\" aside from the issur of lashon hara." + ], + [ + "Now up to this point we have discussed many areas of forbidden speech which sometimes change in din [i.e., forbidden or permitted] according to the circumstances. And now in these sections, we shall speak of the greater part of its components, where there is nothing to say on behalf of the speaker, when he intends no benefit, but only to speak demeaningly of his friend. The stumbling-block here is more prevalent, almost everybody stumbling into it — and only because of insufficiency of knowledge. I shall, therefore, ask that it not be cause for wonder in the eyes of the reader that I expatiate upon it and mention every detail explicitly. For I [venture to] think that perhaps the L–rd will grant that through this, part of this great stumbling-block will be removed. ", + "And I shall begin by saying that it is forbidden to shame one's friend for an insufficiency in what he possesses — whether in wisdom, strength, wealth, or the like. I shall explain my meaning in all of its details: \"wisdom\" — telling people that Ploni is not wise. And there is no difference here as to whether it is false or partially true and he exaggerates the actuality. — This is certainly a great sin, in the order of \"spreading an evil report.\" For he demeans his friend by his falsehoods. — But even if it is the absolute truth, have not all the Rishonim \"rooted it within us\" that lashon hara [is forbidden] even if true! (See Principle I.) And this thing, negating one's possession of a certain eminence, is certainly also in the category of lashon hara. For did the Rambam not write (Avoth 1:17): \"Lashon hara is relating one's evils and his blemishes and demeaning a Jew in any way, even if the demeaned one were [indeed] deficient, etc.\" As he expatiates there, it is called lashon hara if what he says about him is true. (See also what the Rambam has written in Hilchoth Deoth 7:5 to the effect that lashon hara is something, which when it becomes known to men, causes someone to be harmed in his body or in his money or to aggrieve him or to frighten him.) It seems clear, then, that negating one's possession of a certain eminence is absolute lashon hara according to the Torah. For upon reflection we find that this can result in monetary loss or grief, etc. ", + "First we shall explain what we are dealing with now, one's saying about another that he is not wise. For, in truth, there is no [attribution of] deficiency greater than this. For if he were not yet married, if this [lashon hara] were known to people, no one would be found who would want to make a match with him. And if he had an occupation, then whatever occupation he had, whether he were a craftsman or a teacher, who would want to join him in his affairs? And especially if he were a teacher of Law in Israel [i.e., a posek] and one said about him to people that he were not wise, then aside from this being an issur of lashon hara according to the Torah (for certainly, if this were accepted by the hearers and publicized in the city, he would be caused a monetary loss, for no one would want to go to him for din or pesharah [compromise), [aside from this], ", + "even something worse could happen — that by being demeaned before the men of the city, he would, in the end, be removed from his place, and his blood and the blood of his children would be on the head of the speaker; for through his lashon hara, he would have descended to [the taking of] his very livelihood. In addition to this, he greatly demeans thereby the honor of the Torah and its learners and is called \"the shamer of a Torah scholar,\" about which Chazal have said that \"there is no healing for his wound.\" And through this [lashon hara] there will greatly decline the fulfillment of Torah; for if the Rabbi exhorts them thereafter concerning a certain mitzvah in the Torah, they will pay no attention to his words, his having already been publicized in their eyes by the men of lashon hara as a man who is not wise. " + ], + [ + "Further, I will ask you, my brother, about the wiles of the evil inclination (for [my asking you this] is not in the category of lashon hara). Look into yourself: If it were known to you of a certainty that one publicized about you that you were not wise (and the like in the area of negation of eminence), how resentful you would be of him for this! You would think: \"What signs of folly did he see in me? He is nothing other than an evil-hearted person and a speaker of lashon hara, whose desire is only to demean his friend and to degrade him!\" And yet, when you yourself do this to your friend, who in many things is much better than you to the L–rd and to people, you do not see this as a sin at all! See the great blindness in this! And, in truth, when you reflect upon this, you will find in this instance of the varieties of the issur of lashon hara many more [elements] than in the others. This is so because in other instances of his saying about his friend that he transgressed an issur both in the area of \"between man and his Maker\" or in the area of \"between man and his neighbor,\" it very often happens that his sole intent is zeal for the L–rd. And though this is of no avail for the din [it still being considered lashon hara (viz. Principle IV, section 2, and also section 1), still his intent was not for evil; as opposed to this instance, where his sole intent was to demean his friend and degrade him, an egregiously bad trait, as explained in the Sha'arei Teshuvah of Rabbeinu Yonah. And also, in terms of the hearer. For in the other aforementioned instances of lashon hara, his [the speaker's] words are not immediately accepted. And, of a certainty, many listeners will say: \"So long as we do not see it with our own eyes, we will not believe it. And certainly, in what you have said, even if it is true, there must have been some mitigating circumstances which led him to act in this manner, for, as it was told, we cannot believe such things of him.\" And if it develops afterwards that what he said is false, the speaker will be an object of scorn and shame to all, for having spread a false report of his friend. But in this instance, if he degrades his friend and publicizes him as a fool and a simpleton to all, as a result of which all the townspeople will make him an object of shame and scorn, it often happens, in our many sins, that not one of the hearers will say: \"Speak less and pity the honor of Israel. Why do you have to shame him so much!\" — as if the speaker had done no wrong thereby. And of such a speaker it is said (Mishlei 30:20): \"She ate and wiped her mouth and said: 'I have done no wrong.'\" " + ], + [ + "And all that we have written applies even if he said about him only that he is not wise in worldly matters. How much more so, if he said about one whom the people of the city thought to be wise in Torah, that he is not so wise, and that he knows but little in Torah, and through this they come to think less of him. Certainly this is in the category of lashon hara, even if true, since his intent is not for benefit but only to lower his friend in the esteem of the hearers. For through this, on whichever level he stands, this can cause him harm, or, in any event, distress. I will provide two illustrations. If one says about the city Rabbi before the people of the city that he is not very wise in Torah, but that he knows a little of the halachic rulings that are needed in practice — even if this be true, it is absolute lashon hara according to the Torah. For by this, he completely lowers his honor and undermines his very livelihood, and decreases thereby the honor of the Torah and the fulfillment of its mitzvoth (as mentioned in section 2). The same applies if he says the like about one who was recently married in the city. For certainly his honor will fall in the end in the eyes of his in-laws and of the members of his household when it becomes known to them that he is of little consequence in the city. And there is no greater harm and pain than this and the like. It is difficult for me to illustrate everything, but, \"Give to the wise and he will wax yet wiser\" (Mishlei 9:9). For I have come only to arouse, and the wise man will understand all by himself. And know also that the same applies if he says about a worker that he is not a good worker. This, too, is absolute lashon hara, for here, too, all the aforementioned considerations apply. (And if in this and all the other instances that we have spoken of, his intent is not to demean, but only to derive some benefit, this will be discussed, the L–rd willing, in Principle IX of the laws of rechiluth.) " + ], + [ + "And now we shall explain what we wrote above (section 2) [about demeaning one] \"in respect to 'strength.'\" That is, to say about one before the men of the city that he is by nature a weak man. This [i.e., the din in this case] depends [upon the circumstances]. If, according to the circumstances, he can be harmed by this, as when he is a day-laborer or a teacher (and there are many of this kind), then certainly what he says is in the category of lashon hara. And, \"in respect to wealth.\" That is, to say about one before others that he is poor or not wealthy — \"as they say about him in the city\" — and that whatever he has is on credit to others. This, too, is in the category of lashon hara. For certainly, if this becomes public knowledge, he will not thereafter find anyone to extend him credit, and this will cause him harm and great distress, and it will threaten his very livelihood. And, over all, the man of heart must certainly take care (if he intends no [particular] benefit), that there not result from this any harm to the one spoken about. And if, in all of these instances, he must say what he does in anticipation of some benefit, all of this will be treated below (i.e., in which circumstances and by what means), the L–rd willing. (viz. Part II, Principle 9.) And one must take great care not to be hasty to be lenient in this matter and say: \"I do not intend to demean this man but [to derive] such and such benefit.\" For there are many details that must first be resolved. (viz. Part II, Principle 9.) " + ], + [ + "And know also a basic principle concerning lashon hara — that it depends upon the man spoken of. So that it is quite possible for one to say the same thing about two people and to be praising the one and speaking lashon hara of the other. For example, if he says about someone, whose sustenance is provided by others and who has no problems of a livelihood, that he learns [Torah] about three or four hours a day, he would be demeaning him greatly and would be guilty of lashon hara. But if he said the very same thing about one who toils for a living, this would be great praise. And the same applies to other instances of positive commandments, such as that of honoring the Sabbath. So that if he said about one of the poor townsmen that he spends this and this much [(a substantial sum for him)] to honor the holy Sabbath, this is great praise for him. But if he said the very same thing about one who was considered a wealthy man, it would be very demeaning to him, and he would be scorned by men because of this; and he [the speaker] would be guilty of lashon hara. ", + "The same applies to [the giving of] charity. It [i.e., whether or not it is lashon hara] depends upon his [the object's] financial status. What is praise to the one, is insult to the other. And thus with [mitzvoth] between man and his neighbor. If it be said about a mediocre person that he conducts himself in such and such a manner with his employees, it would not be demeaning to him. But if the very same thing is said about a man of eminence in Israel, it would be demeaning to him (and thus in all similar instances). Therefore, it is very difficult to include in a book all of the instances in which one can fall prey to lashon hara. But make the words of the Rambam (Hilchot Deoth 7) \"a crown to your head,\" and remember them always: that anything which, when publicized, can cause his friend physical harm, or monetary loss, or pain, or fright is lashon hara. ", + "And take care, my brother, that the evil inclination not deceive you into saying: \"But have Chazal not said (Shabbath 31b): 'Whatever is hateful to you, do not do to your friend?' What have I said about him?\" That he learns Torah only three or four hours a day? Am I commanded to love him more than I love myself? Would that they said about me that I learned Torah three or four hours a day!\" And the same with charity, Shabbath expenses, and the like. In truth, this is a mistake, for the intent of the Gemara in \"All that is hateful to you\" is \"All that would be hateful to you if you were on his level.\" And, in truth, this is dependent upon the person that is spoken of, and the place and the time. If, under the circumstances this [i.e., what you say about him] would be demeaning to him, this certainly is lashon hara according to the din. " + ], + [ + "And know that just as it is forbidden to slander one's friend, so is it forbidden to \"slander\" his possessions (see Rabbeinu Eliezer Mimitz in Sefer Yere'im). And it is very common, in our many sins, that one shopkeeper slanders the wares of another (and so, in other instances of the same kind), out of envy. And this is absolute lashon hara according to the Torah." + ], + [ + "The issur of speaking lashon hara, which the Torah forbade in speaking demeaningly of one's friend, applies even if it be true, and even in private; how much more so is it forbidden to speak demeaningly of one's friend before two. The sin is greater than doing so before one, for people will more readily believe it, and he will be more greatly scorned in their eyes if they hear it from two. And whenever the issur of lashon hara is mentioned in general, the intent is in all [eight] modes, unless we indicate otherwise." + ] + ] + }, + "Principle 6": { + "Opening Comments": [ + "In this principle there will be explained the issur of accepting lashon hara and hearing lashon hara, and how one should conduct himself in these matters ab initio; and also, if he is \"caught\" in a bad company of \"men of the tongue,\" how he should conduct himself in accordance with the Torah, and many other details. It contains twelve sections." + ], + "": [ + [ + "It is forbidden to accept lashon hara according to the Torah, both in things \"between man and his Maker\" and things \"between man and his neighbor.\" That is, we may not believe in our hearts that what is said is true. For, if we do, we will look down upon the one spoken of. And [this applies] even if he [the hearer] explicitly disagrees with what is said. For if not, he doubles the sin — speaking [(by being an accessory to the speaker)] and accepting. And the accepter transgresses (Shemoth 23:1): \"You shall not bear a false report,\" concerning which Chazal have said in the Mechilta, that this is an exhortation against accepting lashon hara, aside from the other negative commandments and positive commandments adjoined to this, as we have written in the introduction. And Chazal have said (Pesachim 118a) that all who accept lashon hara deserve to be cast to the dogs, it being written \"You shall not bear a false report,\" preceded by (Ibid 22:30): \"To the dog shall you cast it.\" And they have also said (Rambam, Hilchoth Deoth 7:13): \"The punishment of the accepter is grater than that of the teller.\" " + ], + [ + "Even on hearing lashon hara alone there is an issur according to the Torah (even if at the time of hearing he does not intend to accept what is said), since he inclines his ear tohear. But there is a difference between hearing and accepting in several respects. For in hearing [alone, without accepting], there is no issur only when what is said does not affect him in the future. But if it does if true, as when he understands from the beginning of what he says that he wishes to show that the one spoken about is not to be trusted, and the like — if, originally, he [the hearer] intended to take him into his business or to enter into partnership with him or to make a match with him, and the like, he is permitted ab initio to listen and to suspect [that it might be true], so that he can guard himself against him. [This is permitted] since his intent is not to listen to the demeaning of his friend, but to guard himself against future injury or strife and contention and the like. The same applies when he derives no personal benefit from what is said; but if by his listening, some benefit may result for others, it is also permitted. As when he wishes to hear this thing in order to find out afterwards if it is true and to reprove him [who is spoken about] for this. Perhaps this will result in the sinner's repenting, or in returning the theft to its owners, or to appease the one he \"insulted and blasphemed,\" and the like, in which instance it is permitted. But to accept it — that is, to believe in his heart that it is true — is forbidden in all instances." + ], + [ + "And let it not be cause for wonder in the eyes of the reader — \"If so, how can we satisfy the demands of Heaven [i.e., \"between man and his Maker\"] if you have fenced the way against us, that even the hearing alone of one's friend being demeaned is forbidden:? Perhaps it might affect me in my business or the like\"? The answer: If one wishes to satisfy the demands of Heaven vis-à-vis hearing, let him deport himself thus: If one comes to him and wishes to tell him about his friend, and he understands that he wishes to say something demeaning about him, let him ask at the outset: \"What you want to tell me, might it affect me in the future, or might I [by hearing it] be able to correct things by reproof, or the like?\" If he answers him in the affirmative, he is permitted to hear it. And he may not believe it as of yet, but only suspect, until the thing be probed. But if he understands from his answer that no benefit will be derived by the hearing, or that the speaker only wishes to vent his wrath against the one spoken about by acrimoniously imputing evil to him in the greatness of his hatred of him, it is forbidden even to hear. " + ], + [ + "And sometimes it is a mitzvah to hear one's speaking demeaningly of his friend, as when he feels that by hearing the story completely, he might be able thereafter to show the speaker or the other listeners that what was said about him was not true, or other things in his favor. And there are yet other circumstances in which it is a mitzvah to hear. As when one comes before him to complain against his friend for something he has done against him, and he knows that by listening to him he might assuage his wrath so that he will not repeat the story to others (for perhaps the others would believe him and thereby be \"accepters of lashon hara\"), and by this he would \"increase peace in Israel.\" But in all of the heterim that we have mentioned in respect to hearing, he must take great care not to believe what he hears categorically, but only to \"suspect,\" so that he, too, not be ensnared in the net of the acceptance of lashon hara. " + ], + [ + "And now let us return to our subject. Our having written (in section 2) that even hearing lashon hara is an issur of the Torah — that is, to go and hear. But if one was sitting in the company of people who had gathered for a certain purpose, and they began to speak forbidden things, and he feels that his words of reproof would be of no avail to them, [what he should do] depends upon the following: If it is possible for him to leave them or to place his fingers in his ears, it is a great mitzvah for him to do so, as Chazal have said in Kethuvoth (5a). But if it is impossible for him to leave, and he feels that this device of putting his fingers in his ears is also very difficult for him (for they would mock him and he certainly could not do this), in any event, let him see to it to gird himself at this time of trial, and \"battle the war of the L–rd with his evil inclination,\" not to stumble, in any event, into the issur of the Torah of hearing and accepting lashon hara. This entails three requirements of which he must take great heed, so that he rescue himself from the issur of the Torah which inheres in this sin:

a) He must resolve within himself with a firm resolve, not to believe the demeaning things they say about their friends.

b) He should not be \"comfortable\" in hearing these forbidden things.

c) He must discipline himself not to reveal to the speakers any movement from which it would appear that he agrees with what they are saying." + ], + [ + "When does the foregoing apply? When at the time he sat down among them they were not engaged in forbidden speech, and even now, he cannot get away from them. But if at the time that he wanted to sit among them, they had already begun to speak in this manner, or if he could have gotten away from them and he was lax in doing so, or if he knew these men to be \"natural slanderers,\" whose desire was always to speak demeaningly of their friends, and he went and sat among them — even though he took no part in their conversation and was \"uncomfortable\" with them, still he is called a poshea [an \"offender\"], like them, for having transgressed the words of Chazal, who commanded that one distance himself from improper words. How much more so if his intent is to hear their words! His sin is \"too great to bear,\" and he will be inscribed because of this, above, in the \"Book of Remembrances\" as a wicked man and \"a man of lashon hara,\" as we find in Pirkei d'R. Eliezer, in the will of R. Eliezer Hagadol to his son Hyrkanus: \"My son, do not sit in the company of those who speak ill of their friends. For when their words rise above, they are written in a book. And all who stand there are written down as 'a company of wickedness and men of lashon hara.'\" Therefore, men must greatly distance themselves from an evil company such as this. " + ], + [ + "And know that just as we have written in the name of the poskim that according to the Torah it is forbidden to believe demeaning things that others say about their friends, so the din is that even if one knows that what was told him is true, but that they could incline [his judgment] in one direction or another, and the one who told him judged him in the scales of guilt, wherefore he demeaned him — and it is known that it is a mitzvah for the hearer to judge him in the scales of merit (and this is a din in the Gemara (Shevuoth 30a) and a positive commandment of the Torah according to several poskim) — and if one transgresses this and does not judge him in the scales of merit, and agrees with the speaker, who demeans him — not only does he transgress (Vayikra 19:15): \"In righteousness shall you judge your neighbor,\" but he is also called \"an accepter of lashon hara.\" For because he did not judge him in the scales of merit, the demeaning words came to be believed of him. " + ], + [ + "And all this even if the story were about a plain man, who usually was careful not to sin, but sometimes stumbled into it. How much more so if it were about a G–d-fearing man, to whom there applies even more the mitzvah of \"In righteousness shall you judge your neighbor\" (viz. Rambam on Avoth 1:6 and Rabbeinu Yonah, Sha'arei Teshuvah 218). And he [the hearer] transgresses this and judges him in the scales of guilt, agreeing with the speaker in his demeaning of him! Of a certainty he transgresses the issur of accepting lashon hara. " + ], + [ + "Just as the issur of accepting lashon hara obtains when the speaker says about someone that he now did something improper, concerning which we were commanded not to believe in our hear that the story is true (as mentioned above in section 1), so does it obtain relative to the other instances of the issur of [speaking] lashon hara that we explained above (such as shaming one with the deeds of his forbears or with his own early misdeeds, since he now conducts himself correctly, or [shaming him] with a lack of wisdom, both in Torah and in worldly affairs, and the like [as mentioned above in Principle IV and V].) In anything that is demeaning to him, we have been commanded, likewise, not to accept the words of the speaker for the one spoken of to be shamed in our eyes. In sum: Wherever there is an issur vis-à-vis the speaker for his speaking, there is an issur vis-à-vis the accepter for his accepting. " + ], + [ + "Even though we explained that acceptance of lashon hara — that is, to believe in one's heart that the thing is true — is forbidden according to the Torah, still, Chazal have said (Niddah 61a): \"One must, nevertheless, suspect.\" That is, one must accept the thing on the level of suspicion alone, to guard himself from him [the object of the lashon hara] so that no harm come to him at his hand. And let there be no doubt about the fact that a man is assumed to be kasher [unless proven otherwise]. And so he [the hearer] is still obligated to grant him [the one spoken about] all the good commanded by the Torah [to be accorded] to all the men of Israel. For his worth has not been diminished in our eyes in any way because of this lashon hara. But the Torah has allowed us to be suspicious on the basis of the lashon hara to the extent of guarding ourselves and others from him. Therefore, the poskim have written that our being permitted to suspect obtains where harm may befall us or others if we do not suspect him. (The aspect of \"others\" requires extensive explanation. See the Be'er Mayim Chaim here and below in Part Two, Principle IX. For there we will expand on this with the help of the L–rd.) But in other instances [aside from fear of harm], it is forbidden to suspect on the basis of lashon hara and to believe him [the speaker] at all. " + ], + [ + "And there are many things in which men stumble in the area of \"to suspect,\" and it merits much discussion, but this is not the place to treat it at length. I shall write about it, L–rd willing, below, in the last paragraph. But, in sum, their saying that one must \"suspect\" [in the area of] lashon hara, refers only to guarding oneself against the object [of the lashon hara], but, G–d forbid, to do anything against him or to cause him harm or shame because of this, great or small, even if the lashon hara were spoken of him by a single kasher witness, who testified about him thus in beth-din, (for one witness is of no avail except for [the imposition of] an oath) and, more than that, even to hate him in his heart because of this — this, too, is forbidden according to the Torah. How much more so can he not exempt himself, because of the lashon hara, from his obligations to the one spoken of. " + ], + [ + "And if he already heard lashon hara and accepted it in his heart, both in the area of \"between man and his Maker\" and that \"between man and his neighbor,\" his amendment is that he strengthen himself to remove these things from his heart, that he not believe them, and to take it upon himself for the future not to accept lashon hara anymore about any man of Israel. And he should confess this, and thereby he will correct [his transgression of] the negative and positive commandments that he was guilty of by accepting lashon hara, as explained above in the introduction, if he has not yet related it to others (see Be'er Mayim Chayim). " + ] + ] + }, + "Principle 7": { + "Opening Comments": [ + "In this principle there will be explained the issur of the acceptance of lashon hara, whether it were stated before three or before him [alone], and the din if he heard it from many people or it were publicized in the city, or one spoke it \"in his innocence,\" or [the speaker were] one who was believed by him as two [witnesses] are. It contains fourteen sections. " + ], + "": [ + [ + "The issur of accepting lashon hara obtains even if the speaker speaks it in public, before many people. Still, it is not to be concluded because of this that it is true, but the bearers must suspect [that it might be true] and probe the matter. And if it becomes clear to them that it is true, they should reprove him [the object of the lashon hara] for it (i.e., for what he has done or said). " + ], + [ + "There is no heter to believe lashon hara, even if the speaker spoke it to his face, since we have heard no acknowledgment of this from the one spoken about; how much more so [are we not to believe it] if the speaker is not now before him, but only says that he would have spoken it to his face. And, in our many sins, men greatly stumble in this. And even if he remains silent now, when the demeaning things are said before him, even so, no proof is to be taken from this that what was said was true. And even if it was always his [the object's] nature never to remain silent when he was told something against him, and this time he does remain silent, [this is no proof of his guilt], for perhaps, this time, he overcame his nature and resolved \"not to answer to the quarrel,\" or perhaps he saw that certainly they would believe the words of the speaker rather than his — as is the nature of the world, it being commonly held that if one but speak the things to the other's face, even if the other deny them a hundred times, he will be believed no more — wherefore he took counsel with himself that it were better to remain silent and be of the company of \"the shamed.\" This being so, it is forbidden to take proof from this [his silence] that the thing is true. " + ], + [ + "Just as it is forbidden to accept lashon hara if he heard it from one, the din is the same even if he heard it from two or more. And this applies not only when they [the speakers] are rendered \"evildoers\" by their speaking in which instance they are certainly not to be believed (for even according to their words that Ploni acted improperly, they have transgressed \"You shall not go about talebearing,\" which applies even to [tales] that are true, in which instance they themselves are evildoers, so how, then, can we believe them about this Jew, whose status until now was one of absolute kashruth? For he who is suspected of having transgressed the negative commandment against lashon hara is [also] suspected of lying, fabricating, and adding. And what of it if they are two? Even if they were many more, \"a band of evildoers are not of the count\" [of kosher Jews]!) — but even if what they say about him is not something for which they are branded \"evildoers\" if the truth is with them, even so, it is forbidden to accept their words and to believe them implicitly; for, even if they are two or more, the title \"witnesses\" can be ascribed only to those who testify in beth-din, but not to those who testify outside of beth-din, who, even if they speak falsely, are not called \"false witnesses,\" but \"spreaders of an evil name\" alone. All this, as far as belief is concerned, but to suspect is permitted, even if he heard it from one alone. " + ], + [ + "The same is true if a rumor has spread about someone that he has done something or said something not in accordance with the Torah, whether a greater or lesser issur, it is forbidden to accept it, to believe it implicitly, but only to suspect, until the thing is clarified. How much more so must he take care, if he wishes to tell the thing to others, that he have no intent to spread the rumor and to reveal it further, as we explained above (viz. Principle II, section 2). " + ], + [ + "All this that we have said applies to a Jew in general; but if he were already known from the past to be an evildoer, it having been revealed about him several times that he transgressed flagrantly issurim known to all of Israel to be forbidden, such as fornication and the like — about such a man it is permitted to accept lashon hara. " + ], + [ + "And if one comes to him and tells him of his affairs, and includes something demeaning both to himself and to his friend, he is permitted to believe only what applies to himself and not what applies to his friend. " + ], + [ + "And now we shall begin to explain, with the help of the L–rd, the din of accepting lashon hara from a man who is believed like two witnesses, or from someone speaking \"in his innocence,\" or if there are elements in what is said which indicate it to be true. And though in most of their dinim they are alike, I have divided each one into sections by themselves, for there are several details in which each one is different from the other, and also so that the eyes of the reader not be overtaxed by the abundance of branches which spread from each one. And this I have begun with the help of Him who graces man with knowledge. ", + "The issur of lashon hara obtains even if it is heard from one who is believed [to the hearer] like two witnesses. As to what we have written above, in Principle IV, section 5, that it is permitted to reveal the matter secretly to his Rabbi or to his close confidant if he knows that his words will be believed like those of two witnesses, and that it is permitted for his Rabbi to accept his words and to hate him [the object of the lashon hara], and to distance himself from his company, until it becomes known to him that he has repented of his evil way — that is there, where it is a thing because of which he is, in truth, permitted to speak demeaningly of him if he has not repented, since he knowingly transgressed something which is known by all of Israel to be forbidden, in which instance no merit is to be posited of him (as in the act of Toviyah in Pesachim, 113b, which is an act of fornication, and the like). Not so, where it is a thing where some merit is to be posited of him, such as lacking knowledge of the issur of the act, or, perhaps, having performed the act unwittingly. Nor [is it permitted] to speak of him demeaningly in general, or as lacking in advantages, as mentioned before in Principle V, section 2, or to bring up the [negative] acts of his forbears or his relatives, or his early [negative] deeds. Certainly, \"being believed like two\" does not apply in these instances. For what difference does it make if this [i.e., what is said about him in these instances] is not false at all? In spite of this, the Torah forbade speaking of him demeaningly because of this, but [legislated] to judge him only in the scales of merit in such things, as explained in Principle IV, section 3. ", + "And the hearer [as well as the speaker] is also forbidden to think demeaningly of his friend in his heart because of this (viz. Principle VI, section 7). And aside from the issur of accepting [the lashon hara], he transgresses \"Before the blind man do not place a stumbling- block,\" along with many other positive and negative commandments, as explained above in the introduction. For the speaker certainly transgresses the issur of lashon hara, as explained by all the poskim, to the effect that lashon hara is forbidden even if true, and he [the accepter] brings him [the speaker] to this issur. For if he refused to listen, his friend [the speaker] would not arrive at this issur at all. And the more the words of the speaker are accepted and his [the speaker's] act is effectual, to that extent the accepter's act is more severe, for through him his friend is brought to such a great issur. " + ], + [ + "And even [if what is spoken of is like the act of Toviyah (viz. Principle VII)], it is not permitted to be accepted categorically, but only with the two following qualifications: ", + "a) only if he [the speaker] tells him that he himself saw the thing; but if he heard it from others, this speaker has no advantage at all. ", + "b) Even if he told him that he saw it himself, it is permitted only to believe him and to distance himself from his [the sinner's] company until it is known that he repented of his evil way, but not to go and reveal it to others (viz. PrincipleIV, end of section 5). How much more so is it not permitted to cause him monetary loss or to strike him, G–d forbid, because of this." + ], + [ + "And if the one who spoke the lashon hara spoke it \"in his innocence\" (This will be explained in the Be'er Mayim Chayim), the din is as follows: If in this matter, even if it be true, there is reason to judge him in the scales of merit, or if it concerns the negation of advantages, or one of the other instances that we explained in section 7, if this speaker did not see the thing itself but only heard it from others, certainly it is forbidden to accept it from him and to believe it in his heart as demeaning to his friend. And even if none of these particulars obtain, still, he must take care not to accept from one \"speaking in his innocence\" anything demeaning about his friend. And it certainly is forbidden to rely on this to go afterwards and tell this to others or to shame him with words because of this. And how much more so is it forbidden to cause him monetary loss or to strike him, G–d forbid, which is definitely forbidden according to the Torah. " + ], + [ + "And if there are \"indications\" that what is said about him is true, the din is as follows: Even if there is in this matter, even if it be true, reason to judge him in the scale of merit, or if it concerns the negation of advantages, or one of the other instances that we explained above in section 7, \"indications\" do not apply here; for certainly we must judge him in the scales of merit, since he is a \"mediocre\" man [and not a confirmed evildoer], so that he not be shamed in our eyes because of this, as mentioned above. But if it is a thing where no element of merit can be found for the doer, it is permitted to believe and to accept. " + ], + [ + "And this applies only if they are real indications; that is, only if they relate directly to the story, and he saw them himself. But if they are far from it [the story] and are only slight indications, or if he did not see them himself, but only heard about them from others, he has no advantage in this [towards acceptance] at all. " + ], + [ + "And know that even with \"real indications,\" this is of avail only as far as being permitted to believe himself the thing that is told him, but as far as going afterwards and telling it to others, it is of no avail. For it has no advantage over he himself seeing something demeaning in his friend, in which instance he is forbidden afterwards to tell others, as explained above in Principle IV, section IV. And know further that in any case it is forbidden to rely upon this heter of \"real indications\" to cause him monetary loss thereby or to strike him." + ], + [ + "Sometimes permission is given to beth-din [to smite one] because of \"the exigencies of the hour.\" As when one comes to cry out before them over something stolen from him, having [as he says] \"real indications\" that Ploni stole the thing from him. And beth-din, too, see the indications, or witnesses testify to them as to their presence. [In such an instance,] permission was given to them [beth-din] to administer stripes [to the accused] so that he confess. But an individual, and even beth-din, if the \"indications\" have not been confirmed by them, but only by the claimant, have not been given this permission. " + ], + [ + "And from this you will see how many people err in these things [to the extent] that if something is stolen from them, and they suspect someone, they tell the city dignitaries that they have \"indications\" against him, and they \"beat and punish\" not in accordance with the din to make him confess. And, in truth, this is not in accordance with the din. For if \"indications\" were like proof to the act [of theft] itself (and the city dignitaries are considered like beth-din), would they not have to know first that it [the object] were stolen? Would witnesses to the \"indications\" not be required, or they themselves have to see [the \"indications\"]? (as in the story of Mar Zutra, viz. Sanhedrin 46a), but not rely on the claimant and smite a Jew in vain! And even only to believe the claimant in their heart that this man stole from him is forbidden because of acceptance of lashon hara. How much more so, to rely upon this and to beat him, whereby they perform a great issur and transgress the negative commandment of \"He shall not [smite] more!\" (Devarim 25:3). " + ] + ] + }, + "Principle 8": { + "Opening Comments": [ + "In this principle there will be explained the issur of speaking lashon hara, in all of its aspects. It contains fourteen sections. In the foregoing principle we have explained what is called \"lashon hara,\" in all of its aspects, and, likewise, the din against accepting lashon hara. And now, in this principle, we shall explain the issur of speaking lashon hara, which the Torah forbade us: the nature of the speaker, the one spoken of, and the one before whom it is spoken, all in order. And, likewise, we shall explain the accepting of lashon hara. Therefore, let it not be cause for wonder in the eyes of the reader that I sometimes write something very simple. This is so that the sequence of things be consistent or because it is something that many err in. Also, if he reads carefully, he will find at the end of each subject something new. First we shall explain the nature of the speaker. " + ], + "": [ + [ + "There is no difference, in the issur of speaking lashon hara, as to whether the speaker is a man or a woman, a relative or not related, though commonly one who is demeaned will not take offense if the speaker is motivated by the family love that unites them. And it is also the way of a relative that when he speaks to one about his kin, his intent is not to demean him, but to be zealous for the truth, it being his view that his relative acted wrongly to another in a certain matter. Still, if he [the speaker] erred in judgment in this respect, i.e., if he was too hasty to incriminate his relative when he was really guiltless, this does not leave the category of absolute lashon hara. " + ], + [ + "And now we shall begin to explain against whom the Torah forbids speaking lashon hara. The issur of lashon hara applies both to [speaking against] a man and [speaking against] a woman. And there is no difference in this between his own wife or someone else's wife. And many go astray in this, in our many sins, it being permitted in their eyes to speak demeaningly of his wife and his father-in-law's house before his brothers and his father's house. But according to the din there is no difference in this if not that he intend in this, future benefit, and not to demean them, and also that there by no admixture of falsehood in his words. And his entire din is according to what is explained below in Principle X, section 6, etc. " + ], + [ + "And sometimes the issur of speaking lashon hara applies even [if spoken] against a minor — as to speak demeaningly of a small orphan whom others are raising in their house. For this [lashon hara] may lead to their driving him out. And all such instances, where through his speaking the minor may be harmed or aggrieved. And [as to the din] if what he says of the minor is public knowledge, see above (Principle II, section 3 and section 9, and Part 2, Principle II, section 3). And if he intends by his speaking to prevent damage that this minor is prone to cause and to guide him in a just path, he is permitted [to speak thus]. But he must know clearly in the beginning that what he says is true and not rely on what he has heard from others, as will be explained below in Principle X. He must also be able to project what his words will lead to, for very often \"a crooked judgment\" results from these things. " + ], + [ + "And know that the issur of speaking lashon hara applies even against an ignoramus [am ha'aretz]. For he, too, is in the category of \"the people of the L–rd and His hosts\" that He took out of Egypt. How much more so, if someone speaks lashon hara against a Torah scholar is his sin extremely severe! And Chazal have said (Berachoth 19a): \"All who speak [lashon hara] after the [burial] litter of a Torah scholar fall into Gehinnom.\" And many times he comes through this to shaming a Torah scholar. And the greatness of the punishment of shaming a Torah scholar is well known (viz. Sanhedrin 99b and Yoreh Deah 243:6) to the effect that shaming a Torah scholar is in the category of (Bamidbar 15:31): \"For the word of the L–rd has he shamed… Cut off shall be that soul. \"But the evil inclination entices men [into believing] that the din of shaming a Torah scholar applies only in the time of the Gemara, when they were exceptionally wise, but not to those in our times. And this is a great error; for every \"Torah scholar\" is [called thus] relative to the generation. And even in our generation, if he is only fit to teach and toils in Torah, he is called a Torah scholar. And if one shames him, even with words in general, even not to his face, he has committed a grave sin and is liable to excommunication (viz. Yoreh Deah 243:7 and Shach 68): How much more so if this Torah scholar is the Posek of the city, in which case the issur of one who shames him is even greater. For aside from the fact that he must regard him as a sage and accord him honor since he relies upon his rulings, when he speaks demeaningly of him, he keeps the public from the service of the L–rd. For through this [lashon hara], the rest of the people will say: \"Why should we go and ask him to rule upon the Torah disputes between us, when he cannot even mediate between us!\" And because of this everyone will build a \"sacrificial mound\" for himself! (along with other corruptions, too numerous to mention, the L–rd protect us!) " + ], + [ + "And this entire issur of lashon hara applies only [when spoken] against the man who is in the category of \"your neighbor\" [amitecha], \"am she'techa,\" \"a people who is with you\" in Torah and in mitzvoth. But those people whom he knows to have \"apikorsoth\" [heresy] among them, it is a mitzvah to demean and to shame, both in their presence and not in their presence, in everything that he sees or hears about them. For it is written (Vayikra 25:17): \"And you shall not wrong, one man, his fellow [amito]\" and (Vayikra 19:16): \"You shall not go talebearing among your people [be'amecha].\" And they are not in this category, for they do not act as Your people. And it is written (Tehillim 139:21): \"Do I not hate your haters, O L–rd? And against those who rise up against You do I strive.\" And one who denies the Torah and prophecy of Israel, both the written and the oral Law, is called an apikoress [heretic], even if he says all the Torah is from Heaven, except for one verse, or one kal vachomer [a fortiori argument], or one gezeirah shavah [identity deduction], or one dikduk [inference]. " + ], + [ + "And the above applies only if he himself heard from them words of heresy, but if others told him, it is forbidden to rely upon this to demean them, both in their presence or not in their presence. And he is also not to believe this in his heart, as in the din of acceptance of lashon hara (viz. Principle VI). But he must take care in the interim to suspect them, and also to warn others in secret not to join them in the interim, until the thing is clarified. And all this applies to hearing in general, but if they are acknowledged heretics in the city, his din is as if he knew [and heard the heresy from] them himself. " + ], + [ + "And know also that if one is acknowledged in the city to be an evildoer, because of other transgressions which it is permitted to demean him for, the din is the same. And who is \"acknowledged\"? One whom the people of the city agree to be an evildoer beyond doubt (because of evil reports that are always spread about him in the area of fornication and the like, things which all of Israel know to be forbidden). But if a rumor in general were heard about him, it is forbidden to rely upon this to demean him, G–d forbid; and even to believe it in one's heart is forbidden, as we have explained above in Principle VII. (And even though I greatly feared to write this [heter] down because of \"the men of the tongue,\" who, as soon as they hear about anyone a trace of something wrong, they immediately brand the man as \"acknowledged\" in wickedness, and they will demean him and attribute the heter to this book; notwithstanding this, I have not omitted it, in accordance with what Chazal said about Rabban Yochanan ben Zakkai (Bava Bathra 89b): \"He said it [(something \"risky,\" analogous to the above)], and in accordance with this verse did he say it (Hosea 14:10): 'For the ways of the L–rd are just. The righteous shall walk in them, and the offenders [(\"the men of the tongue\" in our instance)] shall stumble in them.'\") " + ], + [ + "And know, that others' saying that it is permitted to speak lashon hara against \"men of contention\" applies only if by revealing to men their [the contenders'] great deception in this matter and they see that the din is not with them, the contention will cease. But, failing this, there is no difference in the matter. The following details are also needed [for a heter]: ", + "a) that the things which convince him that they are \"men of contention\" be known by himself and not by reliance upon what he hears from others, unless it is clear to him that what they say is true.", + "b) He must intend the aforementioned benefit and not be motivated by hatred.", + "c) If it is possible for him to silence the quarrel in a different way, without having to speak against them, such as reproof and the like, he is forbidden to speak lashon hara against them — unless he is afraid to reprove them, lest, when \"the men of contention\" see that he is not in agreement with them, they will annul his counsel until he is left with no further recourse to settle the matter. But in such an instance, he must exercise great discretion and not hastily decide to call one party [to the dispute] \"men of contention.\" But he must judge carefully, according to the Torah, who are the \"men of contention.\" And if he cannot decide who is right, \"Sit and do nothing\" is the preferred course. " + ], + [ + "And know further, that even to shame and insult the dead is forbidden. And the poskim have written that there is a prohibition and a ban of the early masters not to defame or to spread an evil report about the dead. All this, even if the dead one was an ignoramus; how much more so, if he were a Torah scholar, is the one who shames him guilty of a great sin and liable to the ban for this! (viz. Yoreh Deah 243:7). And the issur of shaming a Torah scholar obtains even if he shames the scholar himself; how much more so is it forbidden to shame his words of Torah! " + ], + [ + "And now we shall explain before whom it is forbidden to speak lashon hara. There is no difference in the issur of telling, whether he speaks it to others, relatives or non- relatives, or to his wife, unless there be some future benefit to be derived from it. For example, if she gives credit to bad people, whom it will be difficult to collect from later, for which reason he tells her of their bad nature and warns her not to give them credit. The same applies to one partner telling the other about certain people that in his opinion they are not trustworthy, and the like (as in Kiddushin 52b): \"Do not allow the students of R. Meir to come in here, because they are contentious, etc.\") And even if he himself does not recognize their bad nature but has only heard of them, it is also permitted to tell her and to warn her for the future, even though he is not permitted to believe implicitly what he has heard about them; but, in any event, he must suspect. (But in this instance, he must not tell her in such a way that implies that he believes implicitly what he has heard; but he should only say to her: \"I have heard this and this about that man; therefore, be careful not to give him credit.\" But without this, there is no difference in this matter [between his wife and others]. (But many err in this, telling their wives everything that has happened to them with this man and that in the house of study or in the marketplace. Now, aside from the issur of lashon hara, he also stirs up contention thereby. For she will certainly harbor hatred and quarrel because of this with that man or with the members of his household. And she will also incite him to go again and quarrel with that man because of this. And, in the end, she herself will shame him thereby. Therefore, one who is circumspect will guard himself greatly, not to reveal such matters to his wife.) " + ], + [ + "And there is no difference in this issur as to whether he tells people who are not relatives of the man [spoken of] or his relatives. And even for one to speak about his brother before his father is lashon hara. Even if he intends by his telling that his relatives reprove him for this, it is also forbidden. For he should have reproved him first by himself and not immediately gone to speak his shame — unless he assumed that his reproof would be of no avail, in which case it is permitted. " + ], + [ + "And know also that the issur of lashon hara obtains even if he demeans him before a Jew; how much more so if he demeans him before gentiles! For aside from his shaming the honor of Israel and desecrating the honor of Heaven thereby, he also causes great evil thereby to his friend. For if he speaks demeaningly of his friend before a Jew, he will not be immediately believed. But if he speaks about a Jew to a gentile, [telling him] that this Jew is a deceiver and a wronger of men and the like, he will believe this immediately and spread it to all and cause him harm and grief. How much more so, if he goes and informs against a Jew before gentiles, is his sin too great to bear. For he enters by this into the class of \"the informers,\" and his din is like that of a heretic and of those who deny Torah and the resurrection, \"Gehinnom ending, but they not ending.\" (viz. Rosh Hashana 17a). Therefore, every many of Israel must greatly guard himself against this. And one who transgresses this and goes and informs against a Jew before them is like one who would insult and blaspheme and lift his hand against Moshe Rabbeinu, may peace be upon him (viz. Choshen Mishpat 26). " + ], + [ + "And now we shall explain the din of accepting lashon hara. The acceptance of lashon hara, which the Torah exhorted us against, is not to believe in one's heart that the thing [said] is true. There is no need to expatiate upon [the difference between] the nature of the accepter and [that of] the man whom he accepts about. For there is almost no difference. But, the principle of the thing, in short, is this. Every Jew is commanded not to accept lashon hara against any other Jew — except about heretics, informers, and the like — those who have left the category of \"your fellow.\" " + ], + [ + "There is also no difference in the acceptance of lashon hara as to whether he heard it from others or from his father, his mother, or the members of his household. More than this, we find (Tanna d'bei Eliyahu 28) that if a man saw his father and mother speaking \"superfluous words,\" such as lashon hara and the like, aside from being exhorted not to accept their words, he is exhorted to prevent them from speaking these words. And if he remains silent, both he and they are greatly punished. And it is stated in Shabbath 54b that one who should protest against the men of his household [but does not] is \"caught\" [for punishment] in time to come for the men of his household. That is why a man should always be accustomed in his house to reprove for these things (but only gently, and to present before them the greatness of the punishment for this in time to come, and the greatness of the reward for one who keeps himself from this.) And he should, especially, always take heed of himself, that the members of his household never hear from his mouth anything demeaning against his friend. For if he himself transgresses this, aside from the issur itself, he himself becomes a great obstruction. For he will never again have a justification for reproving them for this. And, for the most part, the conduct of the members of the household in such things is patterned after the conduct of the head of the household himself. Therefore, he himself must take great care in this, and it shall go well for him in this [world] and the next. " + ] + ] + }, + "Principle 9": { + "Opening Comments": [ + "In this principle there will be explained avak lashon hara [the 'dust' of lashon hara], in all of its details. It contains six sections." + ], + "": [ + [ + "There are things which are forbidden because of the \"dust\" of lashon hara. As when one says about another: \"Who would have said about Ploni that he would be the way he is now!\" or \"Don't talk about Ploni. I don't want to talk about what happened or what will happen,\" and the like. Also in the category of the \"dust\" of lashon hara is speaking in one's praise before his enemies; for this will cause them to speak demeaningly of him. And it is forbidden to be profuse in praise of him, even if not before his enemies; for through this he will come to demean him in the end, saying: \"except for this one bad trait that he has.\" Or the listeners will say: \"Why do you speak so much in his praise? Does he not have this and this trait?\" " + ], + [ + "All this, if he does not praise him in public. But in public, it is forbidden in all cases. For in a gathering of many people there are bound to be found both \"rightists\" and \"leftists,\" or enviers, and by speaking in his praise, they [the latter] will come to speak demeaningly of him. And if he wishes to praise a man who is acknowledged by all and known to be kasher and a tzaddik, in whom no evil or fault is to be found, then even before an enemy and an envier he is to be praised; for he will not be able to demean him. And if he does demean him, all will know that he has spoken falsely. " + ], + [ + "One must also take care not to praise his friend with praise that leads to loss, as in a guest's going out to the city square and proclaiming to all how lavishly his host entertained him with food and drink and how many pains he took for him. For through this, \"empty\" men will gather and converge upon the host and consume his fare. Of one such as this it is written (Mishlei 27:14): \"He who blesses his friend in a loud voice early in the morning, it will be accounted a curse to him.\" And from this it may be derived that the same is true of one who received a loan from his friend and publicized to all his great generosity. For through this many disreputable men will converge upon him and he will not be able to put them off. And one must heed his mouth and his tongue not to be suspect in his words and not to be regarded as a speaker of lashon hara. And if he brings himself to be suspected, this is in the category of the \"dust\" of lashon hara. " + ], + [ + "It is forbidden to live in a neighborhood of \"men of lashon hara\"; how much more so to sit with them and hear their words (since he inclines his ears to hear), even if he does not intend to accept what they say (viz. Principle VI, section 2). ", + "And if he knows about one of his students that he is one of \"the men of the tongue,\" he must distance him from himself if he knows that reproof will not avail him.", + "And if by some mischance he were \"caught\" in a company of \"men of the tongue\" and heard them speaking lashon hara — if he assumes that his reproof may avail to stop them, he certainly must reprove them according to the din of the Torah. And even if he assumes that his reproof will not avail to stop them, but that he will not make matters worse by reproving them, here, too, he may not remain silent, lest they assume that he is like they are and acquiesces in what they say. How much more so must he answer and rebuke them in [defense of] the honor of an innocent man and a tzaddik, whom they berate. This is one of the reasons that one must leave a company of evildoers — for he will be punished for hearing their words and failing to reproach them. " + ], + [ + "And know that even if he heard his young son and daughter speaking lashon hara, it is a mitzvah to rebuke them and to stop them, as it is written (Mishlei 22:6): \"Guide the youth according to his bent, etc.\", as it is explained in Orach Chaim 343:1, in connection with all the issurim in the Torah. " + ], + [ + "If one tells his friend anything, he is forbidden to repeat it to others, unless he gave him permission to do so. And this, only if it contains no lashon hara. " + ] + ] + }, + "Principle 10": { + "Opening Comments": [ + "In this principle there will be explained some of the details of avak lashon hara \"between man and his neighbor\" — that is, if one stole from his neighbor or wronged him or the like, or if someone stole from him or wronged him or insulted him — how is it permitted to reveal this to others.", + "Above, in Principle IV, we explained the din of lashon hara in the area of \"between man and his Maker.\" Now we shall begin, with the L–rd's help, to explain the din in the area of \"between man and his neighbor.\" We have divided this into a principle by itself because its din is different in many ways. This I begin with the help of Him who grants a man knowledge. " + ], + "": [ + [ + "If a man saw someone harming his friend, whether robbing him, wronging him, or causing him damage, whether the one robbed or caused damage knew of it or not — or if he shamed him or aggrieved him, or wronged him with words — and it became known to him clearly that he did not return the theft or reimburse him for the damage and did not beseech him to forgive his transgression — even if he saw this thing by himself, he can relate it to others in order to help the one who was wronged and to condemn these evil deeds before men; but he must take care that there not be lacking the following seven details which we shall now explain: " + ], + [ + "a) that he see the thing himself and not hear of it from others, unless it become clear to him afterwards that he thing is true.", + "b) that he take great care not to immediately determine the thing to be theft, or wronging, or damage, and the like, without carefully analyzing whether it actually is theft or damage according to the din.", + "c) that he reprove the sinner first, gently — perhaps it [the proof] will avail him and he will thereby rectify his ways. And if he does not listen to him, then he should apprise the people of this man's guilt — how he deliberately harmed his friend. (And if he knows that his reproof will not be accepted — this will be explained below, the L–rd willing, in section 7.)", + "d) that he should not exaggerate the wrong beyond what it is.", + "e) that he should intend the benefit [of others] and not, G–d forbid, to benefit himself from the taint he ascribes to his friend, and not out of hatred that he bears him from before.", + "f) if he can bring about the desired benefit itself without recourse to exposing him for his act, then, in all instances, it is forbidden to speak [of what he did].", + "g) that he should not cause the one spoken about more damage than he would suffer if the matter were brought to trial in beth-din. (The rationale for this is to be found below in the laws of rechiluth, Principle IX, where it properly belongs.)" + ], + [ + "And all this applies only if the one who saw him were better than he. But if he were a sinner such as he, and also \"sick\" in such transgressions as he, it is forbidden [for him] to expose him. For the intent of a man like this in revealing his hidden things is not for the sake of good and fear [of the L–rd], but to rejoice in the other's misfortune and to shame him for it. About such things it has already been said (Hoshea 1:4): \"And I shall visit the blood of Yizre'el upon the house of Yehu.\" For even though Yehu performed a mitzvah by cutting off the house of Achav in Yizre'el, having been commanded to do so by a prophet (for which he was awarded the kingdom for four generation, as it is written [II Kings 10:30]: \"Because you have done to the house of Achav as was in My heart, children of the fourth generation after you shall sit upon the throne of Israel,\") still, the blood of Achav was visited upon him in the end, for he, too, was a great offender. " + ], + [ + "The fifth detail that we wrote of above, namely, that he intend benefit, is as we shall explain. That is, if the people to whom he tells [the story] can help the one who was robbed, or wronged, or damaged, or shamed, then certainly it is correct to do this [i.e., to expose the perpetrator]. And even if this benefit cannot result through his telling, but his intent is that people distance themselves from the way of wickedness when they hear of it (for people condemn doers of wrong), and perhaps he himself will repent through this of his evil ways and correct his deeds when he hears others condemning him [the offender] for this — [If this is his motivation,] then this, too, is not in the category of lashon hara, and is considered a benefit, since, in any event, his intent is not to derive pleasure from this taint that he ascribes to his friend, but only to be zealous for the truth, that perhaps some future benefit will result. But if he assumes that of a certainty no benefit will result — as when the people he tells it to are also men of wickedness, that they, too, have many times done such evil to people, and they do not consider it a sin at all — to such people he must be careful not to speak of this matter at all. For aside from the fact that no benefit will result from his doing so, great damage may yet result from this. For they may go and relate it to the thief or the wronger or the shamer and they will thereby transgress \"You shall not go talebearing among your people.\" And also, through this, great quarrels are likely to result. And, especially, if, G–d forbid, this can lead to informing, even if all the [above] details are satisfied, it is forbidden to say anything. And know that there is no difference in all of these details as to whether he is asked by the robbed or the damaged or the shamed to \"investigate\" [the cause of] his damage or his shame, or if he is not asked. For where [to tell] is permitted, it is permitted even if he were not asked. And where it is forbidden (that is, where all of the [above details] were not satisfied), it is not permitted even if he were asked. And even if he is his relative, it is still forbidden. (Many people go astray in this. For if they hear that someone did something to their relative, then even if it is not clear to them what the truth is or what the cause is, they immediately go and requite him [the offender] with evil, thinking that they thereby fulfill the mitzvah of (Isaiah 58:7): \"And from your flesh you shall not conceal yourself.\" They thereby fall into great error, for there is no difference between relative and non-relative in all of the above dinim. For \"And from your flesh you shall not conceal yourself\" was not said in order to commit an issur, G–d forbid. " + ], + [ + "And also, if he sees one speaking lashon hara against his friend, this, too [i.e., speaking lashon hara], is one of the transgressions between \"man and his neighbor.\" Therefore, if all the above details have been satisfied, it is permitted to publicize the great wrong of the speaker. And all this does not avail [to permit it] unless the thing has already come to the ears of the one spoken of. But if not, he may not relate it even to others, for \"your friend has a friend, etc.,\" and it is bound to be revealed to him, too, and is in the category of rechiluth. How much more so is it forbidden to reveal it to the man spoken of himself, even if his motivation be zeal for the truth. For this is absolute rechiluth, even if one of the low-life mocks one of the most eminent men in Israel, even if he be his father or his teacher. " + ], + [ + "And sometimes it is permitted to tell the thing to others even if it has not yet come to the ears of the one spoken about. As when he sees that absolute benefit will accrue to him [the latter], and, also, that the aforementioned details are not lacking (see Be'er Mayim Chayim). And I shall explain what I mean by \"benefit,\" so that the reader not come to err in this. As when he knows the nature of the talebearer (and the nature of the story), that just as he demeans him to his face, so will he go afterwards and demean him further before others (especially in that we mentioned that he must first reprove him, and he did so, and his words were not accepted). And it is well known, in our many sins, that almost all of us stumble into lashon hara, especially the acceptance of lashon hara, so that it is likely that his lashon hara will be accepted, and it will be very difficult afterwards to remove it from their ears, for \"the first in the quarrel is right.\" Therefore, it is certainly fitting that he come first to those people and set forth before them the great wrong of the talebearer and relate before them how he demeans that innocent man, so that when the talebearer afterwards comes to them and tells them his story, they will not accept his words, and, to the contrary, will reprove him to his face. And, certainly, when he sees that his words are not being accepted and are also causing him shame and disgrace, he will guard himself against this in the future. This is certainly permitted, for he will thereby rescue the one spoken about from grief and shame, and also the souls of the speaker and the accepter from the din of Gehinnom, and they [the later hearers] will also fulfill in him [the speaker] the positive commandment of reproof. " + ], + [ + "And now we shall explain the third detail that we mentioned above (2b), that he must reprove him first. This applies in general; but if he knows him to be one who will not be chastened by his words and will not accept his reproof, he need not reprove him. But he must take care to relate this thing [i.e., what he saw] in the presence of three. The rationale: If he relates it in the presence of one or two, it would seem as if his intent were that his relating it to them not reach the ears of the accused and that he wanted to flatter him or to deceive him, wherefore he demeans him in secret; and it seems as if he enjoys speaking lashon hara against his friend. Another reason: They will come to suspect him and say that the thing [i.e., his accusation] is certainly not true and that he is inventing the whole thing. For, otherwise, why did he not say it to his face first? And if so, his telling them would not achieve any of the benefits described above in section 4. Therefore, the thing must be said in public; that is, before three. For this is as if he were to say it to his face, and he will no longer be suspected. For it is rare to find a man who is kasher, saying something completely false in public. And though, even now, the hearers are forbidden to believe what he says implicitly, so that the accused is demeaned in their heart, as explained above (Principle VII, section 1), for it may be that even though the story is not completely false, it may be lacking a single detail which may change the picture from beginning to end (wherefore they are forbidden to believe the story implicitly, to his discredit), still, it [the story] should enter their ears for this purpose: that they undertake to investigate whether it is true and reprove that man of whom such evil things are spoken. Perhaps he will heed their words (along with other \"benefits\" mentioned in section 4). " + ], + [ + "And all this, when he is not in fear of the man he talks about; but if he is in fear of him, it being in his power to hurt him, it is possible that leniency may be exercised [to permit him] to relate the wrong that he [the accused] did to his friend, even not before three." + ], + [ + "And if the teller is known by all to fear no man, and that everything that he would say not in the presence of his friend he would say to his face and fear no one, and he is also held among his people to be a man who speaks only the truth, it is permitted for him to tell men of the wrong he [the accused] did to his friend, even not in the presence of three. For the hearers will not suspect a man like this of being a flatterer or a liar, but that his intent is only to be zealous for the truth and to help the one who was wronged and to condemn the evil deeds before all. But in this and in all that we wrote in section 8, great care must be taken that there not be lacking any of the details that we mentioned in the beginning of the section, for we have omitted from them only the detail of \"before three.\" " + ], + [ + "And know further that the din of speaking lashon hara in the instance of a sin \"between man and his neighbor\" and in that of a sin \"between man and his Maker\" is the same, except that in a sin between man and his Maker it is not permitted to speak [lashon hara] against him even if all the aforementioned details in section 2 were satisfied, unless he saw him holding on to that sin and doing it several times wittingly, and it were known to all that it were an issur (see above Principle IV, section 7, where we explained this in all of its details.) " + ], + [ + "And how much must one take care not to permit himself to tell others that he had some business with this and this man, and he robbed him or wronged him in this and this way, or that he insulted him or aggrieved him or shamed him and the like. And [he is forbidden to relate this] even if he knows in himself that he is not falsifying in what he says, and [it is forbidden] even if there are superadded to this all the other details of the aforementioned heter. For certainly his intent at the time of telling was not for \"benefit\" — that is, to publicize his friend's taint so that wrongdoers be shamed in the eyes of men so that they take heed not to emulate their evil ways, or so that he himself see men spurning him, so that he thereby repent of his [own] evil ways. But his intent is only to shame him in the eyes of men, to make him an object of scorn and shame before them for having \"touched\" his money or his honor. And the more he sees that his words are accepted by the hearers and that he is thereby made an object of aversion and shame in their eyes, the more he rejoices and finds pleasure in this. " + ], + [ + "How much more so [is he forbidden to relate it] if he did nothing [actively] wrong to him, but did not bestow upon him benefactions which [in his eyes] he should have bestowed upon him in the form of loans or charity or hospitality and the like. If he goes and relates this to others afterwards to demean this man thereby, this is absolute lashon hara according to the din, as we wrote above (Principle V, section 1); and he also transgresses in this several other negative commandments aside from the issur of lashon hara, as we explained in the aforementioned principle. And, in our many sins, many go astray in this, as we see in practice — that if one is not accepted as graciously as he would like in one city, then, when he travels later to a different city, he publicizes demeaningly the prominent men of the first city because they did not assist him in his affairs. How much more so, if he defames the whole city in general because of this, is his sin egregious! For the issur of lashon hara, even if true, as we wrote above, obtains even if he speaks against one man; how much more so, if he speaks against an entire city in Israel which is staunch in belief in the L–rd, is this sin a grave one. " + ], + [ + "But in spite of this it seems to me that if he assumes that by telling others how Ploni wronged him in money matters or the like, future benefit may result, as when he tells people whose words would be heeded by him [the accused] if they reproved him, and through this he would perhaps return the theft to him or [repair] the damage and the like — [If he assumes this,] he is permitted to tell them and to request their assistance in this. And sometimes future benefit may arise even when the consideration is not money, but pain, shame, verbal wronging and the like. As when it becomes known to him clearly that Ploni is planning to vilify him for a certain thing. If he tells this to prominent men or to the relatives of Ploni, and explains to them the truth of the matter, so that they themselves can see that the din is with him, perhaps they will stop him from this. Or even if it is something that has already passed, Ploni already having vilified him; but he assumes that if he does not speak of it to his relatives or to prominent men, to stop him, he will come to vilify him again — In all such cases and the like, he is permitted to tell this to others, even though by his doing so, his friend will be shamed before the listeners. For this [to shame him] is not the intent of the speaker, but only to guard himself against monetary loss, pain, or shame. " + ], + [ + "But how careful must one be that all of the aforementioned conditions not be lacking. For if he is not especially careful, he can easily fall into the snare of the evil inclination and become one of the \"men of lashon hara\" according to the Torah by means of this heter. And because of this I shall review here explicitly all of the aforementioned conditions, a little expanded. In sum: After he knows that his friend has not yet repented of this thing, and that his [own] intent is \"benefit,\" as we have explained, it is permitted to tell — but only if the following conditions are not lacking: ", + "Condition I – that he see the thing himself and not just hear of it from others. For although he may, in truth, have suffered damage, who knows if he [the accused] is the one who caused it? ", + "Condition II – to take care not to conclude immediately that what happened is in the category of theft, damage, verbal wronging, shame, or the like; but to search out well from the beginning, by the ways of the Torah if the din is with him, and that the accused is, indeed, the robber, or the damager, or the shamer, or the like. And perhaps this detail is more difficult to picture than all the rest. For \"a man does not see liability in himself,\" and \"All the ways of a man are just in his eyes.\" And if he goes astray in this, he finds himself in the category of motzi shem ra [the spreader of a false report], which is graver than the issur of lashon hara. ", + "Condition III – If he assumes that contesting it with the accused himself might be of benefit, he must speak to him before he makes the matter public. ", + "Condition IV – He must take special care, in any event, that the whole story be true, without any admixture of falsehood, and that he not exaggerate the wrong beyond what it is — that is, he must not omit from the story any small detail that he understands to be in favor of his friend. Even though this may not avail to justify his friend — if, in any event, by the hearers' knowing of this detail in his favor, he would not be so greatly demeaned before them and by their not knowing of it, he would be greatly demeaned before them, it would be a great issur to omit this detail. In sum: he must not exaggerate the wrong beyond what it is; and if he does, he is in the category of a speaker of lashon hara and transgresses several of the issurim mentioned in the introductions. ", + "Condition V – He must intend \"benefit.\" This is the principle upon which all of this heter revolves (see section 13). ", + "Condition VI – If he can realize this benefit in a different way, whereby he is not compelled to speak about him, then, in any instance it is forbidden to tell [the story]. But even if he is compelled to tell the story, but he can diminish the wrong so that he [the accused] not be so greatly demeaned before the hearers, and the hoped-for benefit that results from his story, not be lessened because of this, it is a mitzvah for him to diminish it and not reveal his entire shame before the hearers, since, even without this, he will derive the [hoped-for] benefit. ", + "Condition VII – He should not cause him more damage through his story than he would suffer if they [i.e., witnesses] testified against him in this manner in beth-din. " + ], + [ + "And now, see, my brother, how much great judgment he requires to determine in what manner to tell the story. For while he is speaking he stands in great danger of [transgressing] the issur of speaking lashon hara if he does not guard himself [to satisfy] all the conditions, especially II and IV. And it is apparent that about this we can say (Mishlei 18:21): \"Death and life are in the hand of the tongue.\" And if he does not take counsel with himself before he starts speaking, how to express this, he certainly will fail, G–d forbid. For at the time [of speaking] the power of anger intensifies itself in a man, and it is impossible to prevent this. Therefore, he must be extremely careful to take counsel with himself before speaking, how to utter what he has to say, not to aggrandize the wrong beyond what it is, and to intend \"benefit\" alone, as we have written in section thirteen. " + ], + [ + "And from all that we have written, we can see the greatness of the error that people always become involved in: If we see someone speaking lashon hara against his friend, not in his presence, and demeaning him — if you ask him: \"Why are you speaking lashon hara?\" he will immediately reply: \"Because he, too, spoke against me before this and this man.\" This is a great error for two reasons. First, the one who told you this may not be believed according to the Torah by reason of acceptance of rechiluth, as we have written many times — then how is it permitted for you to go and speak about him because of this? And second, even if the thing were true, that he did speak about you, it is still forbidden to speak lashon hara against him because of this, as we wrote in section 11 above. " + ], + [ + "If something wrong were done and Reuven came and asked Shimon: \"Who did this thing?\" even if he understands that Reuven suspects him of this, he is forbidden to reveal who did it, even if he saw it himself. But he should answer: \"I did not do the thing\" (unless it be a thing which, even if he were not asked and he were not suspected at all, he would nonetheless have to tell him, as in an incident between man and his neighbor, where all of the [seven] conditions were met, or one between man and his Maker, where there were satisfied the conditions that we wrote of above in Principle IV, sections 5, 7, and 8.) And all of this that we have written is according to the din, but it befits every man of spirit to do what is beyond the letter of the law, and not to remove himself from involvement when there is a possibility that it will become known to the asker [who did do the thing], and he [the doer] will be shamed because of this. And more than this, we find in Sanhedrin (11a) that several tannaim took blame upon themselves, so that it not be known who the [actual] sinner was. And so we find in Sefer Chassidim 22: \"And if he finds himself in the company of men, and something wrong were done, and it is not known who the sinner is, he should say: 'I am the sinner,' even if he did not sin.\" " + ] + ] + } + }, + "Part Two, The Prohibition Against Rechilut": { + "Principle 1": { + "Opening Comments": [ + "In this principle there will be explained the issur of speaking rechiluth, even if it be absolutely true, what is called \"rechiluth,\" what to answer if one asks \"What did Ploni say about me?\" and all the other details of the issur." + ], + "": [ + [ + "One who bears tales about his friend transgresses the negative commandment of (Vayikra 19:16): \"You shall not go talebearing among your people.\" It is a great sin and leads to the killing of many souls in Israel, for which reason it is followed by \"You shall not stand by the blood of your neighbor.\" (viz. Rambam, Hilchoth Deoth 8). Go and see what resulted from the rechiluth of Doeg the Edomite [viz. I Samuel 21], because of which there was wiped out the entire city of Nov, the city of Cohanim. And this negative commandment which we have adduced is that which the Torah wrote explicitly for this issur. But aside from this, there are many other [relevant] negative and positive commandments, as explained above in the introduction. " + ], + [ + "What is \"talebearing\" [rachil]? Peddling things from one to another and saying: \"This and this is what Ploni said about you. This is what Ploni did to you. This and this is what I heard that he did to you or wants to do to you.\" Even though this may not be demeaning to the one spoken about, even according to the words of the talebearer, and [even] if he himself [(the one spoken about)] were asked, he would not deny it — either because the truth and the right is with him — or because he intended something else [than what is assumed] by these acts or words — still, he is called a \"talebearer.\" " + ], + [ + "And know that the issur of rechiluth obtains even when the speaker does not intend in his rechiluth to inject hatred into his [the hearer's] heart against that man [who occasioned the rechiluth], and even if, in his [the speaker's] opinion, the one who said or did something against him was right — as when Shimon reproved Reuven for what he said or did to him, and Reuven justifies himself, saying that the din was with him, for Yehudah said the same thing about him [Shimon] — still, if he [Reuven] believes that because of this, hatred will be aroused in the heart of Shimon against Yehudah, he is called a talebearer. " + ], + [ + "All that we have said about [rechiluth being] forbidden applies even when it [the story] is absolutely true, containing no admixture of falsehood. And not only when they have loved each other from the beginning and he [the speaker] goes and bears a tale from one against the other, is he called \"wicked\" and \"an abomination before the L–rd,\" viz. (Mishlei 6:16, 19): \"These six are hated by the L–rd, and the seventh is the abomination of His soul… and the inciter of strife among brothers,\" concerning which Chazal have said (Vayikra Rabbah, Metzora 16:61): \"This seventh ['the inciter of strife'] is the severest of all.\" But even if in the absence of this [rechiluth], they bore great hatred towards each other, and this one [the speaker] went and bore the tale, he is called \"a talebearer.\" " + ], + [ + "There is no difference in the issur of speaking rechiluth as to whether he told him [the whole story] of his own volition or whether his friend understood a little by himself and implored him to tell him what Ploni said before him about him. And even if his father or Rabbi implored him to tell them what Ploni had said about them, and even if it is only the \"dust\" of rechiluth, in any instance it is forbidden. " + ], + [ + "And even if he sees that by his not revealing it, he will suffer great loss in his affairs, being under the authority of others, who, when they understand [part of] the thing, will rise up against him [to compel him] to reveal [all], and he is afraid of being suspected of collusion with Ploni and being dismissed from his position and not being able to provide a livelihood for his family — still, it is forbidden [to speak rechiluth] as in the case of all the other negative commandments, where he must give up all that he has rather than transgress them (viz. Yoreh Deah 157:1), unless in an instance where revelation might remove damages or put an end to the quarrel. But one must not be too hasty to rely upon this heter, for it entails many qualifications, as we shall explain below at length, the L–rd willing, in Principle IX. " + ], + [ + "And, especially, if by not telling the story, he will not suffer monetary loss, but only, cursing and reviling, it is certainly forbidden [to tell it], and he need not take any note of this at all, knowing in his soul that he will thereby be numbered among the lovers of the Blessed L–rd and his face will shine as the light of the sun, as Chazal have said (Yoma 23a): \"Those who are shamed and do not shame [in return], who hear themselves reviled and do not answer, etc.\" — about them Scripture writes (Judges 5:31): '…and His lovers, like the rising of the sun in its might'\" — how much more so, this one, who suffers humiliation for the mitzvoth of the L–rd. (viz. Hilchoth Lashon Hara, Principle I, section 6.) " + ], + [ + "As to answering if one asks him: \"What did Ploni say about me?\" this depends upon the following: If he can answer him in such a way that what he says will not be absolute falsehood nor rechiluth, let him answer him in this way and not utter falsehood. But if he understands that his friend will not take this for an answer, he is permitted to utter absolute falsehood for the sake of peace. But he may not swear falsely to this, G–d forbid (see Be'er Mayim Chayim). " + ], + [ + "And know that if he does not mention explicitly the name of the man who spoke rechiluth against him, but only speaks in general terms, and afterwards there becomes known to him [(the one about whom the story is told)], the name of that man, or the specifics of what was said about him — or if he knew by himself what was done to him, but did not know who did it or who spoke against him, and this vendor of rechiluth came and showed him by signs who it was — this, too, is forbidden. " + ], + [ + "And it is also forbidden to speak rechiluth by deceit. As when one knows that another had caused harm or shame to his friend in the past, and they had quarreled over this, and he now wants to stir up the old quarrel without his [the friend's] recognizing this [his intent to stir up the quarrel], he contrives with his \"slippery lips\" to remind him [the friend] of the harm or shame caused him by the other in the past, giving him the impression that he is talking quite innocently, not knowing who did this to him, whereby the friend remembers by himself who it was — all this, and all like it, is an absolute issur. " + ], + [ + "And know further that there is no difference in the issur of rechiluth as to whether he states explicitly what someone did to him or said about him, or whether he puts it into writing. And it is the same whether he tells him that someone has demeaned him personally or that he has demeaned his wares, since through this [(all of the modes)] he injects hatred into his heart against him. " + ] + ] + }, + "Principle 2": { + "Opening Comments": [ + "In this principle there will be explained the din of rechiluth in the presence of three [apeitelata], and other details. It contains four sections." + ], + "": [ + [ + "It is forbidden to speak rechiluth, even in the presence of one; how much more so, in the presence of many." + ], + [ + "Even the \"dust\" of rechiluth [viz. Principle VIII] is forbidden to be spoken in all instances, even if what he says that Ploni spoke about the other may be taken in two ways. If he says it in a way that indicates that the intent of Ploni was to demean him, certainly it is forbidden [to mention it] in all instances. And even if the manner in which he expresses it inclines more to the other interpretation of his words, that the intent of Ploni was not to demean him, still, if he knew the nature of the one spoken about to be that of a nirgan [a \"grumbler\"], (one who always judges his friend in the scales of guilt, and says of whatever his friend does or speaks that his intent is only to oppose him [viz. Sha'arei Teshuvah 231]); or, if there is, aside from this, a measure of hatred between them from the past, and a man like this is only seeking some pretext against his friend, it is forbidden to mention it in any instance. " + ], + [ + "There are some who say that if one spoke demeaningly of his friend before three, [the issur of] rechiluth no longer obtains if they go back and say to him: \"Ploni spoke this and this rechiluth against you,\" the reason being that it is something which is bound to be revealed in the end, for \"your friend has a friend,\" and the Torah did not forbid this by reason of rechiluth. But in this, the qualifications must be observed, which were explained in Hilchoth Lashon Hara, Principle II, section 4 and on. But one is not to rely on this opinion in practice. For the Maharshal in his commentary on the Semag writes that many of the Rishonim dispute this opinion and forbid it, even to tell it to another if he intends to reveal it, and certainly to this one [the one spoken of] himself. " + ], + [ + "And, according to this, if one wanted to leave his business partner, thinking that others would join in partnership with him, and in the end, this did not materialize (as also a groom from his shidduch [match]), it is forbidden to reveal this [intention] to his first partner, even though the matter had been heard before three or more, as we have written in section 3. For certainly he [the first partner] will hold it against his partner for wanting to leave him, as it is written (Judges 11:7): \"And why do you come to me [Yiftach] now, when you are in distress?\" And this might be cause for the dissolution of their partnership or for the first to distress the second, as the Rambam writes (Hilchoth Deoth 7:5): \"And if one tells another things… that lead his friend to be harmed in his body or in his possessions or to be distressed or frightened, this is lashon hara.\" " + ] + ] + }, + "Principle 3": { + "Opening Comments": [ + "In this principle it will be explained that the issur of rechiluth obtains both in his [the object's] presence and not in his presence. It contains four sections." + ], + "": [ + [ + "It is forbidden to speak rechiluth even if it is absolutely true, without admixture of falsehood, even if not before him [the object of the rechiluth], and even if he knows in himself that he would say it even to his face; and it is called \"rechiluth.\" Much more so is it forbidden if he has the audacity to tell him to his face: You spoke or did this and this against him. His sin is far greater [if he tells him to his face]. First, for by telling him to his face he injects great hatred into the heart of the accused against him. For now it will be accepted by him as absolute truth in that he will say: \"If it were not absolutely true, he would not dare speak thus to his face.\" And, furthermore, aside from this, he brings himself and these two to transgress through such rechiluth several explicit negative and positive commandments in the Torah (see the introduction, Negative Commandments, Principle XIV, and the note thereon). " + ], + [ + "If Reuven spoke against Shimon before Levi, and Levi went and told this to Shimon, it is forbidden for Shimon to say afterwards to Reuven: \"How did you speak against me before Levi!\" For in doing so, he [Shimon] also transgresses the prohibition of rechilut because of [his mentioning of] Levi, even if he does not explicitly mention Levi's name, but simply says [to Reuven]\" \"I heard that you said this and this about me\" — If through this, Reuven will naturally understand who revealed it to him, it is forbidden. And in our many sins, many go astray in this. " + ], + [ + "And know also that it is called rechiluth even if he did not say it before the one it concerns, as when one says to his friend: \"Such and such did I hear about Reuven that he said about Shimon.\" For these words lead, if they are heard, one man from another, to stir up strife between Reuven, the speaker, and the one who was spoken about. ", + "And one must be careful not to speak of such things. For even if he wants to warn his friend not to reveal this story to anyone, even if he knows for a certainty that he will fulfill his word, [it is forbidden] for in most cases, there is normally heard at the time of the telling something demeaning about Reuven or about Shimon, and it does not leave the category of lashon hara. ", + "And much more is it forbidden to tell him what Ploni spoke against his sons or relatives, for it is a man's nature to be aggrieved by this; and it is called \"rechiluth.\" " + ], + [ + "And if it were his intent in relating this to his friend to have him rebuke Reuven for speaking lashon hara against Shimon, see above, Part One, Principle X, section 6." + ] + ] + }, + "Principle 4": { + "Opening Comments": [ + "In this principle there will be explained the din of rechiluth in an instance where the thing itself is known to him without the story, and how to correct this sin." + ], + "": [ + [ + "The issur of rechiluth obtains even if he does not reveal to him anything new, he himself knowing that thus and thus did Ploni speak about him or that he did this and this thing that affected him; but he did not yet reflect upon whether Ploni wronged him thereby, and this talebearer reminds him of this. (As when Reuven left [the court] liable in the judgment, and Shimon met him and asked him: \"What happened with your case?\" And Reuven answered: \"I was found liable for this and this,\" whereupon Shimon said: \"They did not judge you correctly,\" and the like.) Even so, this is called rechiluth for by his speaking, a new perspective is created which leads to implanting hatred in his heart against Ploni. " + ], + [ + "If Reuven demeaned Shimon before two, and one of them transgressed the issur of rechiluth and revealed the thing to Shimon, still, the second should take care not to reveal it to Shimon; how much more so, if he \"enforces\" the account, and he is called a talebearer because of this. And not only [is it forbidden] if he understands from Shimon that he is still in doubt about the [veracity] of the thing (as when Shimon asks him: \"Is it true what your friend told me, that Reuven demeaned me before you?\") in which case it is certainly forbidden to tell him; but even without this he should not tell him, for by his words he intensifies Shimon's hatred against Reuven, the story being more greatly emphasized if he hears it from two than if he hears if only from one. And sometimes they [Reuven and Shimon] will come to quarrel because of this second one, who re-arouses the rechiluth. " + ], + [ + "And if he transgressed and spoke rechiluth against his friend and came to repent for his sin, there is no amendment for him until he asks forgiveness of him and conciliates him. And he must also repent to his Maker for having transgressed \"You shall not go talebearing among your people.\" And all the details of his din are the same as in the instance of lashon hara (see above, Part One, Principle IV, section 2, and the Be'er Mayim Chayim). " + ] + ] + }, + "Principle 5": { + "Opening Comments": [ + "In this principle there will be explained the issur of accepting rechiluth and of hearing it, in all of its details. And, also, if he transgresses, how to atone for this sin. It contains seven sections." + ], + "": [ + [ + "Just as it is forbidden to accept lashon hara, according to the Torah, so is it forbidden to accept rechiluth according to the Torah, it, too, being in the category of lashon hara. That is, he must not believe in his heart that what was told him about Ploni's having done to him or said about him is true. And the accepter transgresses (Shemoth 23:1): \"You shall not bear a false report,\" aside from the other negative and positive commandments that 104 are adjoined to this, as explained above in the introduction. And Chazal have said (Arachin 15b): \"Lashon hara kills three: the speaker, the accepter, and the one it was said about\" (as we know from the episode of Doeg, who was banished from the world to come because of [speaking] rechiluth; and Nov the city of Cohanim was wiped out because of the rechiluth spoken about them; and Saul was killed thereafter because of having accepted the rechiluth). And the accepter is worse than the speaker. And Chazal have said (Pesachim 118a) that if one speaks lashon hara or accepts lashon hara, he is fit to be cast to the dogs, it being written: \"You shall not bear a false report,\" preceded by: \"To the dog shall you cast it.\" " + ], + [ + "And even for listening to rechiluth alone there is also a great issur, as in the case of lashon hara (see Part One, Principle VI, section 2), even if at the time of listening he has not yet decided to believe or not. But, in any event, the issur of acceptance is more severe than that of listening. For as far as listening is concerned, if he understands from the beginning of the story that knowing this thing will affect him in the future if it is true, as when he sees that his friend wants to tell him that Ploni wants to harm him in his body or in his possessions, and the like, it is certainly permitted to listen in the beginning to know how to take care and guard himself against him. But to accept it categorically is forbidden by the Torah in all instances, and [he is permitted] only to suspect, in order to take care to guard himself, as Chazal have said about lashon hara, that even though one should not accept it, he should suspect it. (And see above, Hilchoth Issurei Lashon Hara, Principle VI, on how to conduct oneself in respect to listening, in order to satisfy the obligation of Heaven in respect to listening. The din is the same here.) " + ], + [ + "And if he sees in his friend indications that he wishes to harm him in his body or in his possessions, even if he did not hear such a thing from anyone until this point, he is permitted to make inquiries of others as to whether he intends to harm him in this and this matter in order to know how to protect himself from him. And he need not fear that by doing so he might cause people to speak demeaningly of that man. " + ], + [ + "And know further that all of the principles that we wrote about above in Part One, Principle VI, concerning lashon hara, regarding suspecting apply here in the area of rechiluth. Therefore, one must be very careful, when he hears that someone has spoken about him or done this and this to him or wants to do this and this to him, not to believe it, but only to suspect; that is, to guard himself against him. And not by way of doubt, for we assume a man to be in a status of kashruth, and that in all probability he has not harmed him or demeaned him. It is, therefore, forbidden to do anything against him or to cause him any harm or shame because of this, large or small. And it is even forbidden to hate him in one's heart according to the Torah. How much more so [is it forbidden] not to exempt oneself because of the rechiluth from any obligation one has to the suspected. And he is still obligated to accord him all the benefits commanded by the Torah to other men in Israel. For his worth has not diminished in our eyes through this in any respect. And, as a general rule, the Poskim have written that it is not permitted to suspect except where it concerns one's future safety, that he not come to harm because of him. But in any other area, it is forbidden to suspect at all. " + ], + [ + "And from this you will see how foolish are those many people whose nature it is always to ask their friends what others have said about them, even if they know that this makes no difference to them in the future. And when they do not want to reveal it, they implore them until they reveal what Ploni has said about them. And in their reply there are some demeaning things that were said about them. And they accept this report as the absolute truth — and, as a result they become absolute haters. Now if we come to weigh the greatness of the harm and to count the number of negative and positive commandments likely to be transgressed by one possessed of this degrading nature, the sheet is too short to contain them (see the introduction and you will understand our words). For, in truth, the issur of accepting lashon hara and rechiluth obtains even if one tells him of his own volition something that affects him in the future. The Torah commands not to believe but only to suspect. And when it does not affect him in the future, even the listening alone [is forbidden] (as mentioned in section 2, above). How much more so [is it forbidden] to stand over his friend and beg him [to tell], until the speaker becomes a speaker of rechiluth, and the listener, an accepter of rechiluth, so that he is a sinner and he causes his friend to sin. Therefore, one must distance himself greatly from inquiring about such a thing, unless it is clear to him that he must know it for his future welfare to know how to guard himself against Ploni. " + ], + [ + "And know that there is yet another aspect of the issur of accepting rechiluth, as I shall explain. For even if it is clear to him that what was told him is true, that one spoke or did something against his will, still, he must be judged in the scales of good and merit, that his intent in this was not to antagonize him, but something else, which, if understood on its own terms, would not be considered a wrong against him! And it is well known that it is a mitzvah according to the din to judge one in the scales of merit. And he, because he did not want to judge him in the scales of merit, came to see what the other did as a wrong, and held it against him in his heart because of this. Therefore, he is called because of this \"an accepter of rechiluth.\" " + ], + [ + "And if he already transgressed and accepted rechiluth, his amendment is to strengthen himself to remove this thing from his heart and not believe it. And even if it is difficult for him to believe that the speaker invented the whole thing, let him think that he added to or detracted from, some details of the act, or some words of the speech that Ploni attributed to him, or that he related it in a different intonation that turned it from good to bad. And let him accept upon himself for the future never again to accept lashon hara or rechiluth against any Jew, and let him confess his sin. And he will thereby correct the issur that he transgressed if he has not yet told the thing to others. " + ] + ] + }, + "Principle 6": { + "Opening Comments": [ + "In this principle there will be explained the issur of accepting rechiluth if stated before three or before him, and the din, if he suffered harm and a rumor went forth that Ploni caused him this harm, or if one spoke to him \"innocently\" of this, or [if he were told by] one whom he believes like two witnesses, and other details of the din of rechiluth. It contains ten sections. " + ], + "": [ + [ + "It is forbidden to accept rechiluth, even if the speaker said the thing in public before many men. [For] even if he did so, it is not to be concluded [because of this] that what he says is true. But it is to be suspected [as possibly true] and inquired about if it may affect him in the future." + ], + [ + "Just as we explained above (Part One, Principle VI, section 2) that according to the din it is forbidden to accept lashon hara, even if he spoke it to his face, so is it with rechiluth. That is, if one said to his face: \"You said this and this about him,\" even if he remains silent now, when the rechiluth is spoken about him, it is still forbidden to accept it, and no proof is to be derived from this [his silence] that the thing is true. And even if it is the nature of that man not to remain silent in other matters, and he does so here, still, this is no proof of the truth of the matter, as we explained above. ", + "And, all of this, even if the talebearer does not transgress, in what he says, \"You shall not go talebearing among your people.\" As when he tells him to guard himself against Ploni, who wants to harm him, and the like, as we shall explain below. How much more so, if he speaks about him words of lashon hara and rechiluth in general. Have we not already explained above, in the name of the poskim that lashon hara and rechiluth are forbidden, whether in his presence or not? If so, even if all is true, as he says, that Ploni said this and this about him, still, he [the speaker] is an absolute evildoer, according to his tale itself; for he transgresses the negative commandment of \"You shall not go talebearing among your people,\" and the other negative and positive commandments explained above in the introduction. And, if so, because of this evildoer, shall we remove this man [(the one spoken against)] from his status of kashruth and say that he transgressed the issur of lashon hara and the like? Certainly, one who is suspect of [transgressing] the negative commandment of rechiluth and lashon hara is also suspect of lying and adding words and changing things from beginning to end. " + ], + [ + "And if he suffered a business loss and did not know its cause, as when he held a lease from a landowner and was dismissed by him, and he did not know whether someone had slandered him or whether the landowner had dismissed him at his own initiative — it is forbidden to suspect a Jew (unless there are \"indications\" pointing to him [as will be explained below], in which instance he is permitted to believe the rechiluth in his heart; but he is not permitted to cause him [the suspect] any loss thereby [as will be explained below].) For it is forbidden to categorize a Jew as an \"evildoer.\" And concerning this it is said (Vayikra 19:15): \"In [the scales of] righteousness shall you judge your fellow.\" ", + "And even if he heard that Ploni caused him the loss, still, he is permitted only to suspect, but not to confirm it within himself as being true. And even if people stirred up a quarrel with the suspect, telling him that he had done a great wrong in what was heard of him, that he had caused a loss to a Jew — and he kept quiet, still, it is not to be concluded because of this that the thing is true. For though it is a mitzvah for him to rescue himself from suspicion and to convince the one who suspected him that he is not to be suspected, as per (Bamidbar 32:22): \"And you shall be clean of [guilt against] the L–rd and [against] Israel,\" still, it may be that he saw them to be so entrenched in their acceptance of the slander as being true, that they would accept no answer from him, wherefore he decided that it would be best for him to remain silent and to be one of those \"who are shamed, but do not shame [in return], who hear their disgrace and do not answer.\" " + ], + [ + "And know further that the issur of the acceptance of rechiluth obtains even if he heard from two or more, or it was rumored in the city, that Ploni spoke against him or did this and this to him. Still, it is forbidden to accept this and to confirm the thing in his heart as being true, even if the intent of the speakers, according to their words, was for his future good. For Jews are not rendered \"evildoers\" because of their [the speakers'] words (as mentioned above in section 2). " + ], + [ + "The issur of accepting rechiluth obtains even when the speaker is believed by him as two [witnesses], and even if there were in that thing [the rechiluth] no [possibility of a] \"scale of merit\" interpretation. All this, when there is no future benefit in his knowing this thing. But if there is, as when he is told that Ploni wants to harm him in his body or his possessions and the like, so that he can guard himself against him, it is permitted to accept this from him and to believe it. But he may not reveal it to others, even to the members of his household, unless this revelation may be of future benefit. And all this, if he was told [by the speaker] that he heard this from him [the suspected one] himself. But if he heard it from another who said that he heard it from him, he has no more advantage [in credibility] than any other man. " + ], + [ + "And even if there is a prospect of [future] benefit, this [that he may accept the rechiluth] applies only when he knows the man very well; that is, when he knows intimately the nature of that man – that he never lies and that he never omits things. For this reason, he relies upon him implicitly, so that his words are always believed (in this instance as in all other instances), just as the words of two witnesses who testify in beth-din, where there is no doubt [as to the truth of their testimony]. But if in other things he does not believe him that much, but only in this, because tidbits of lashon hara and rechiluth are pleasing to his palate, wherefore he resolves within himself that he believes him as two, it is certainly forbidden [to believe him]. For the more he believes the thing to be true, the more he enters the class of an accepter of rechiluth and lashon hara. " + ], + [ + "And all of this applied in the time of the Talmud, but today, according to the consensus of the poskim, that one is not to say \"I believe that man like two witnesses that do not lie,\" it is forbidden to accept his words in any instance, but only to suspect. And [even] without this, it is not common that all of the conditions mentioned in sections 5 and 7 are met. And from this you can see how many people err in this matter. They are heedful of the issur of speaking and of accepting lashon hara and rechiluth if they hear it from others, but not if they hear it from their fathers or mothers or wives, feeling that these certainly would not lie to them. And this is an absolute mistake, for there is no difference between this [and other instances]. " + ], + [ + "The din of the issur of accepting rechiluth obtains even when he speaks 'in his innocence.\" That is, when he [the hearer] sees that the speaker did not intend to stir up strife against his friend, but that it [the rechiluth] left his mouth by chance. (All of its other details are explained above in Part One, Principle VII, section 9, in respect to lashon hara. The same applies to rechiluth.) " + ], + [ + "As far as \"indications\" are concerned, by which it is seen that what was related to him about Ploni, as having done or said this and this to him is true — whether or not to believe what was said — see above, Part One, Principle VII, sections 10-14, where we explained, with the L–rd's help, all the relevant details. But, in order to make the reading easier, I shall set down what emerges from there — that the following conditions must be met: ", + "a) that there not be in the \"indications\" of the truth [of the rechiluth] anything to judge him in the scales of merit. For if not [i.e., if there were something which suggested judging him in the scales of merit], how are \"indications of the truth\" [of the rechiluth] relevant here? Even if the rechiluth is true, it is not to be believed about the suspect that he intended wrong thereby, as mentioned above in several places. ", + "b) that it be an actual \"indication,\" that relates to the story, and not a slight \"indication.\" ", + "c) that he see the \"indications\" himself, and not hear of them from others. ", + "d) that there might be some future benefit in knowing the story, failing which, it is forbidden to incline one's ear and listen to it, as we wrote in several places. ", + "e) After all this, indications are of avail only as far as believing the story in his heart, but not to go and publicize it to others. In any event, it is forbidden to rely upon actual \"indications\" to cause him monetary loss or to strike him, G–d forbid (see above, section 14, where we expanded on this). " + ], + [ + "And through this you will see in actuality how far we have gone astray in our many sins — that if one suffers a loss through an informer or the like, and he has \"indications\" against a Jew, relying upon them [the indications], he goes and informs against him too! For it is an axiom among people that if one informed on his friend, the latter may inform on him too! And, in truth, this is an absolute error for several reasons: ", + "a) This is only if the second informing may lead to future benefit, that his antagonist not repeat his informing. If he cannot rescue himself in any other way, this is permitted. But if his intent is only to avenge himself upon him, it is certainly an absolute issur (as explained in Choshen Mishpat 388:9). ", + "b) Furthermore, all of this applies only if he saw himself being informed against with his own eyes; but he may not rely on \"indications,\" even if they are real indications and he saw them himself. How much more so is it forbidden [to accept the rechiluth] if he were told by others that he had informed against him. For in such an instance, even to believe in his heart that the thing is true is also forbidden, so long as they have not testified against him in beth-din (or even outside of beth-din if it is absolutely clear that there is no doubt about the story). How much more so is it forbidden to rely upon this and to cause his friend any monetary loss, even if his intent in this is \"future benefit.\" " + ] + ] + }, + "Principle 7": { + "Opening Comments": [ + "In this principle there will be explained the issur of speaking rechiluth in all of its aspects. It contains five sections." + ], + "": [ + [ + "There is no difference in the issur of speaking rechiluth as to whether the speakeris a man or a woman, a relative or a stranger. And even if one heard someone speaking demeaningly of his father and mother, and because of his great distress for their honor he revealed it to them, this, too, is in the category of rechiluth. There is also no difference as to whether the one spoken about is a man or a woman, adult or minor (as as we explained above in Part One, Principle VII, sections 1-3).", + "And there are people who go astray in this, so that if one sees two boys fighting, he goes and tells one of the fathers that the other boy hit his son. And this often results in great damage. The father of this boy, in his hatred, hits the second child, and this results in heated quarreling between the fathers. (This most often occurs in the synagogue.) Now if we came to reckon the number of issurim that resulted from this talebearing, there would be too many to count. And this is so even if he does not know clearly who is right, in which instance it is forbidden to tell the father of either one of them. But even if he does know that one of them is right, in spite of this, he may not tell the father of the second, unless the conditions explained below in Principle IX are satisfied. " + ], + [ + "And know that the issur of rechiluth obtains even [if spoken] against an am ha'aretz [(ignoramus)], he, too, being in the category of \"your people.\" And even if one sees clearly that this am ha'aretz demeaned someone, not to his face, in vain, and that the din is with the other, still, have we not explained above (Principle I) that the issur of rechiluth obtains even if spoken truthfully? How much greater and more severe is the sin of speaking rechiluth against a Torah scholar, for several reasons: ", + "a) because of the rechiluth itself. For is it not obvious that even if in the rechiluth that he spoke against his friend there were an admixture of falsehood, certainly his punishment is more severe than if it were [completely] true? And if we look into our instance, it will be found, in most cases to be a rechiluth of falsehood. For a Torah scholar — it may be assumed — does not demean or do wrong to a man in vain; and it may be assumed that what he did, he did according to the din. Therefore, if one goes and speaks of him as having done something wrong, that is a rechiluth of falsehood. ", + "b) because of the very nature of that man [the Torah scholar]. For the Torah has commanded us to cleave to them [Torah scholars] in all connections: to eat and drink and do business with a Torah scholar, and to marry his daughter to a Torah scholar, and to honor them greatly. How much more so is it forbidden to stir up strife with them. For this leads to the opposite of all these. ", + "c) because of what results from this tale. For it is well known that one is not so greatly affected if an am ha'aretz demeans him or does him some wrong. But if one is told that a Torah scholar demeaned him, certainly more hatred will enter his heart against him, and it is very likely that strife will be stirred up because of this. And especially if he speaks against the Rabbi of the city, great harm can result from this, and quite often his very livelihood is endangered because of this. " + ], + [ + "And know further that there is no difference in the issur of rechiluth as to whether he told Reuven himself what Ploni said against him or whether he related this thing to Reuven's wife or his relatives. For certainly it will be taken ill by them, and they will hold it against Ploni. Therefore, even if he exhorted them not to tell this to anyone, the thing does not leave the category of rechiluth. " + ], + [ + "There is also no difference in the issur of rechiluth as to whether he speaks it to a Jew against a Jew or whether he speaks it against a Jew before gentiles. And when we look into it closely, we will find that his sin is much greater in this [the latter] than in rechiluth in general. For in telling him [the gentile] what Ploni [the Jew] did to him or said about him, he certainly can cause him [Ploni] harm and grief. (And there are other reasons, as we explained at length above in Part One, Principle VIII, section 12.) And there are men who go greatly astray in this, imputing before a gentile a defect in wares sold to him by a Jew, or in work done for him [the gentile, by a Jew], and the like. He thereby may cause the Jew harm and grief, and very often his very livelihood is endangered thereby. " + ], + [ + "As far as the issur of acceptance of rechiluth is concerned, its din is like that of lashon hara (viz. Part One, Principle VIII, sections 2 and 4). Therefore, one should take great care not to accept rechiluth from anyone, even his wife. And when we look into this, we find that in accepting rechiluth from his wife in her saying that Ploni spoke thus and thus about him, aside from the sin itself of acceptance of rechiluth, he brings many troubles upon himself. For when she sees that her husband accepts the words graciously, she will always relate such things to him, and bring him thereby to strife, contention, and dejection. Therefore, it is fitting that \"a man of spirit\" rebuke his wife when she tells him such things. " + ] + ] + }, + "Principle 8": { + "Opening Comments": [ + "In this principle there will be explained the \"dust\" of rechiluth in all of its aspects. It contains five sections." + ], + "": [ + [ + "There are many things which are forbidden because of the \"dust\" of rechiluth. I shall explain some of them in short, and the intelligent reader will infer their parallels: one's telling his friend that they asked Ploni about him and he answered: \"Hush! I don't want to mention what happened and what is going to happen!\" All such things, where one tells him how Ploni's words intimated something ill of him are in the category of the \"dust\" of slander. " + ], + [ + "And so, if one praises another before his [the other's] friend, where such praise can raise resentment in his [the friend's] heart against him [the other], and harm may result, this is in the category of the \"dust\" of rechiluth. Therefore, it seems to me that one should take care not to praise Reuven before Shimon, his partner (or a woman before her husband or a husband before his wife) for having granted him a loan or given him charity or paying him well for his work, and the like. For this might arouse resentment in the heart of Shimon against his partner Reuven [for having overextended himself]. And sometimes this might lead to harm to Reuven or to quarreling (and thus with a husband vis-à-vis his wife), Shimon thinking that Reuven was extravagant in his expenditures. " + ], + [ + "And thus one must take care, when he asks his friend for a favor and the other declines, not to ask him: \"Why did you do this for Ploni? He himself told me\" — for this is also likely to arouse the friend's resentment against Ploni for having revealed the thing to others, whom he [now] cannot refuse. " + ], + [ + "And there are other things which are forbidden because of the \"dust\" of rechiluth, such as revealing to another what someone said about him, which, though not demeaning, most men would object to having repeated before him. " + ], + [ + "And a man must conceal a secret which his friend tells him in private, even though there is no rechiluth in the revelation of this secret. For there is in its revelation harm to its confider and cause for voidance of his plans. Also, in this [\"dust\" of rechiluth], he departs from the way of modesty and transgresses the will of his confidant. " + ] + ] + }, + "Principle 9": { + "Opening Comments": [ + "In this principle there will be explained situations where the issur of rechiluth does not obtain if the necessary conditions are met. It contains fifteen sections.", + "Above, in the halachoth of the issurim of lashon hara, in Principle X, we explained how lashon hara may be spoken if one conducted himself improperly in matters \"between man and his neighbor,\" where the intent of the speaker is for benefit alone. And now, in this principle we shall explain how rechiluth may be spoken ab initio if the speaker intends to remove [possible] harm. And I pray to the L–rd that I not stumble in a matter of halacha. " + ], + "": [ + [ + "If one sees that his friend wishes to enter into partnership with someone, and he feels that he will certainly be harmed by this, he must tell him to rescue him from that harm, but the following five conditions must be met:" + ], + [ + "They are: a) He must be careful not to immediately conclude that harm will result, but must reflect carefully from the beginning to see if the result will, indeed, be harmful. ", + "b) He must not exaggerate the matter to be worse than it actually is.", + "c) His intent must be for benefit only; that is, to remove the harm from the first, and not because he hates the other. ", + "(And in this third condition, we shall include yet another matter — that aside from his intending benefit and not being motivated by hatred, he must first reflect as to whether benefit will actually sprout from this — as opposed to what happens very often, that even if tells him, he will not listen to him, but will enter into partnership with him, and afterwards, when his partner angers him with something, he will tell him: \"He was right when he told me not to become your partner,\" and the like. For such people, whom he recognizes to possess this evil trait of rechiluth, no heter is conceivable, for it makes these blind men stumble in the absolute negative commandment of rechiluth.) ", + "d) If he can effect this benefit [in some other way] without having to speak badly of the other, he should do so. ", + "e) All this is permitted only if absolute harm will not come to the one spoken of because of what is said about him. That is, they are not permitted to do him any positive harm, but only to deprive him of the good that might have come to him from the partnership. Even though [even] this is bad for him, in any event it is permitted. But if absolute harm comes to him because of what is said about him, it is forbidden to speak about him; for this would require other conditions, as will be explained below, the L–rd willing, in sections 5 and 6. And how much more so [is it forbidden] if he sees that his story would cause the subject great harm, more than the din prescribes (viz. below, section 5). " + ], + [ + "And now we shall describe another situation where the issur of rechiluth does not obtain. If one heard another saying: \"If I meet Ploni in this and this place, I will beat him or I will insult and shame him,\" or if he heard from him that he intends to cause him monetary loss, [the din] depends on this: If this man has a reputation for such things, having [actually] done such things many times to other persons, or if he [the observer] recognizes according to the situation that what left his mouth was not sheer exaggeration, and that he would actually act upon his words, he must reveal this to the other party. Perhaps he would be able to take heed of the other, so that he not be shamed or harmed by him. But here, too, he must take care that all of the above conditions not be lacking. " + ], + [ + "And even though this thing [i.e., to reveal it when necessary] is a great mitzvah and in the category of \"fostering peace,\" still, great care must be taken not to hasten to reveal such a thing except if, after reflecting upon the matter, he knows that the hearer will take care not to go to that place alone, lest he be beaten or insulted by that man, or follow some other counsel of this kind, whereby the quarrel between them may be terminated. For very often it happens that if one tells someone that Ploni intends to insult him, he grows even angrier with him, and actually puts himself in his way to quarrel with him. The revealer, therefore, might cause even greater strife, G–d forbid, so that he must think very carefully, in the beginning, how to rectify things. " + ], + [ + "And now we come to explain with the help of the Blessed L–rd, yet another great principle in these things, by which the fifth condition will also be clarified for you. Know that the entire heter that we wrote about in section 1 obtains only if the man to whom he would reveal the story did not yet consummate the partnership with the other, but only agreed to do so. But if it were consummated (by each according to his circumstances, as explained by the poskim, in such a manner as to forbid their retraction thereafter), [the din] depends in this: if he [the prospective revealer] knows that by revealing what he knows about the man, the other would harm him in no way, but only guard himself so that from now on no harm would befall him, and all the conditions set down in section 2 were also met, then it would be proper to do so [i.e., to reveal it]. But if he knew the nature of the man to whom he would tell it, to be such that as soon as he heard it he would believe it implicitly (either because it is his nature to believe such things immediately of his neighbor, or because there are \"indications\" [pointing to the truth of the revelation], or because he relies on him [the teller] implicitly), and he would immediately rule for himself and take action, i.e., withdraw from his agreement or do him some other injury, then even if he would not do anything worse than the din that beth-din would pronounce if two witnesses testified in beth-din according to his [the revealer's] words, still, it is forbidden [to reveal it]. For by his revealing it he does harm to the man [he speaks about], as would not be the case even if he testified about him in beth-din. For even if he said the very same thing in beth-din, beth-din could not impose upon him monetary payment according to his testimony, his being a single witness, [whose testimony is not accepted.] And now [if he revealed it] he would cause him real harm by doing so. And, according to this, if the tellers of the thing were two, who themselves witnessed it, it would seem to be permitted [for them to reveal it]. For their intent is only to rescue the hearer from harm and also not to cause [the other], by their revelation, more than accords with the din. (For if they see that by revealing it he [the hearer] would cause the other harm, which even beth-din would not impose upon their testimony, they have no advantage over a single witness, and it certainly would be forbidden for them to reveal it.) And it is also necessary to insure that none of the other particulars mentioned above in section 2 are lacking. " + ], + [ + "But this entire heter of two witnesses in the case of a man who is likely \"to rule for himself\" is of avail only to rescue them from the issur of forbidden speech; but, in any case they do not thereby leave the class of \"abettors to the committers of transgression.\" For through them the hearer will [most likely] do something forbidden. For according to the din it is forbidden for him to accept their words and do something himself to cause loss to his friend so long as they have not testified in beth-din and beth-din have allowed him to do this, as explained above in Principle VI, sections 9 and 10. Aside from this, it is very difficult to conceive of this din arising in reality, to permit it in this case (aside from the fact that it is very rare for all of the [necessary] conditions to coincide). For it is hardly to be found that those who speak by themselves [and not in beth-din] know in the beginning all the aspects of the dinim in such an instance so as to assess that what Ploni will do to him because of their speaking will accord with the din of the Torah. Therefore, care must be taken not to reveal anything to a man whose nature is to \"rule for himself\" without the permission of beth-din, so that they not be entrapped through him in the snare of \"the men of the tongue.\" And \"He who guards his mouth and his tongue guards his soul from distress\" (Proverbs 21:23). " + ], + [ + "The same is true of revealing to another that Ploni has robbed or harmed him, or the like. This is not permitted unless all the aforementioned conditions are met and he reproved him [the thief, etc.] in the beginning and his reproof was not accepted. But without this, it is forbidden (viz. above, Principle 1, section 3). And how much must one take heed, not to give himself a heter immediately in these things, until he has reflected carefully in the beginning if all the conditions have been met. For it not so, he is very likely to transgress the absolute negative transgression of rechiluth. " + ], + [ + "And know that there is no difference in this principle as to whether his friend asks him to tell him, or whether to tell him himself. For if all the conditions in this principle have been met, even if he asks nothing of him, he must tell him; and if not, it is forbidden in all cases." + ], + [ + "And know further, that he must be heedful of all the particulars of this principle even if he wishes to tell only others. For this, too, is in the category of rechiluth, as we wrote above in this part, in Principle III, section 3." + ], + [ + "And since it is very easy to stray into rechiluth in this matter, we shall have to illustrate this with several examples and expand upon them, so that the intelligent reader draw parallels to all that is like this. But so that the reader not tire of their length, I shall give here only one illustration, and if the L–rd wills it, I shall add some more at the end of the book. ", + "If he sees that a man wants to enter a store to buy something, and he knows that man to be rather naïve; and he knows the shopkeeper to be a man whose entire yearning is to ensnare a man like that and deceive him — whether in [matters of] weights and measures or in bargaining — he must tell him about that store and warn him not to enter it, even if he has already agreed with that storekeeper to buy from him. How much more so if he sees clearly that the storekeeper wishes to deceive him as to the merchandise (i.e., to convince him that he is buying the very best quality, when he knows this to be false) or in the area of weights and measures or in the purchase price. [In such cases] he must certainly tell him, so that he not come to be deceived. But he must take great care that the aforementioned conditions (section 2) are satisfied. " + ], + [ + "All this, if he wishes to warn him against being cheated. But if he already has bought merchandise from someone and he knows that he cheated him in the purchase price or in other areas, [the din] in this instance is dependent upon the following: If, according to the din of the Torah, he now has no claim against the storekeeper — as when the overcharge were less than one-sixth, or if the [allotted] time has passed for him to show it to a merchant or to his relative, or for any other reason that the one cheated sustains the loss, then certainly, if one goes and brings this to the attention of the cheated one, and shows him how Ploni has cheated him, he transgresses the issur of rechiluth. For since, according to the din of the Torah, he now has no claim against him, then the telling of this is only talk in general, and he [the teller] is like the proverbial peddler, who peddles things from one to the other. And even if the cheated one asks him [to tell], he should not tell him the truth. How much more so, if he sees that through his speaking the storekeeper can suffer a loss, such as being caught [by the authorities] or not being paid what is still owed him for this transaction. Certainly the one who brings this about [i.e., the teller] is guilty of a great sin. But if he sees that according to the Torah the din is with him (then he may back out of the transaction or receive the amount of the overcharge). And if [he knew that if] the cheated one knew this, he would not acquiesce in the transaction, then he must tell him the truth as it is, in order to recover the money from the merchant. But he must be heedful of the following: " + ], + [ + "a) He must not exaggerate the wrong or the loss beyond what it is.", + "b) His prime intent must be to be zealous for the truth and to help him that has been wronged (i.e., the cheated one). And he must not rejoice in the shame of the cheater, even though he knows clearly that he cheated him. And in this connection we shall include yet another detail, that is almost the same as the original. That is, [in order to tell] he must assume that benefit will result — as opposed to an instance where he knows the nature of the cheated one not to be a man of words who would go to judgment and ask people to help him in this matter, but would only grieve in his heart at the story and harbor hatred in his heart against the merchant. [In such an instance] he should not tell him. Even more, if he asks him [to tell] in this instance and in the previous instance that we described — that is, in an instance where, according to the din, it is forbidden to back out of the transaction, it is a mitzvah to praise the purchase before him, and he does not thereby transgress (Shemoth 23:7): \"From a thing of falsehood shall you keep far,\" (as Chazal have said [Kethuvoth 17a]: \"If one made a bad purchase in the marketplace — he should praise it in his eyes.\") ", + "c) If he feels that his words of reproof will be heard by the merchant to return the overcharge, then he should reprove him between themselves to return it, and not reveal it to the purchaser. ", + "d) If he can bring about the benefit by other means, where he need not demean him, he should not tell it. ", + "e) The man that he tells must not be by his nature a talebearer. If he knows him to possess this base trait, and that he probably will tell the merchant: \"Ploni told me that this merchandise is defective,\" or that it is not worth what he paid for it, this requires looking into — whether it is permitted to tell a man like this the truth; for he may cause him to stumble into the issur of rechiluth. In any event it seems that if he feels that if he exhorts him not to reveal his name, he will be heeded, he should tell him. " + ], + [ + "All that we have said applies if he knows the nature of the cheated one to be such that if the truth of the cheating is made known to him, he will not do anything by himself, but will summon him to beth-din and follow the din of the Torah. But if he knows him to be one who, if he is apprised of this, will \"rule for himself\" and arrest him or return the merchandise to him or not pay him what he owes him, without the assessment of beth-din, one must take heed in revealing it to him, for in order to rescue himself from forbidden speech, three more conditions must be satisfied: ", + "a) The subject of cheating (i.e., how he cheated him) must be known to the tellers themselves, as opposed to their hearing from others that there is cheating in this place, in which instance they are forbidden to tell him. ", + "b) The tellers must be two.", + "c) The harm caused the cheater by their words must not be greater than that of the din resulting from their words in beth-din. But if they know the nature of the cheated one to be such that he would cause the cheater a greater loss than that determined by the din and that he would not abide afterwards by the din for the cheater, it is forbidden to reveal it to him in any case. ", + "And with the first five conditions, there are, altogether, eight conditions [for revealing it]. And even if they all coincide, this avails only to rescue oneself from forbidden speech. But, in any event, he does not rescue himself from the issur of \"abetting transgression.\" For, according to the din, it is forbidden for the hearer to do anything according to their words, even if many speakers told him, so long as they did not testify against him in beth-din and beth-din have permitted him to do so (viz. above, Principle 6, sections 9 and 10). Therefore, one must be extremely careful not to reveal anything to a person whose nature is to \"rule for himself\" without the permission of beth-din. ", + "And now, my brother, see, how in our many sins, so many people stumble so in this, that when one takes merchandise from a store and acquires it with meshichah [(a mode of acquisition)], according to the din, and shows it to his friend, asking him if it is worth what he paid for it, not only does he not praise it, but he even demeans it, saying, \"He really cheated you!\" And he is not careful at the time to determine its current market price. For very often the price changes in a short time. And he is also [not careful to determine] how much he overcharged him, whether or not it is an admissible overcharge according to the din of the Torah. And also when he overcharged him. For perhaps the time for showing it to a merchant or to a relative has already passed, so that [any protest] would be of no avail. But he would only be injecting great hatred into the ear of the buyer against the seller, and thereby be a literal \"talebearer,\" \"peddling\" talk from one to the other. ", + "And many times he speaks against him out of hatred, and it becomes clear afterwards that it is worth what he paid for it. And quite often the seller is caused a great loss; for he will incite him [the buyer], saying, \"Go return the merchandise and throw it in his face. And if you are ashamed to do it yourself, send it with someone else. And if he doesn't want to take it back, don't pay him what you owe him for this merchandise or [what you owe him] from before!\" (And very often this is against the din and is actual theft and extortion.) And when he returns the merchandise to the seller and he refuses to take it, saying that he is causing him a loss according to the din of the Torah, they come to quarrel and to greatly abuse each other. ", + "See how many evils this talebearer has committed: He has transgressed the negative commandment of \"You shall not go talebearing among your people\" (if he does not pay heed to the aforementioned conditions), and [he has transgressed] \"You shall not place a stumbling block before the blind\" in counseling his friend to return the merchandise unlawfully or [in causing] other losses and in generating quarrels leading to [transgression of] \"You shall not wrong, one man, his fellow\" and to [transgressions of] many other negative commandments that result from quarreling, Heaven preserve us. And if so, how much must one take care not to intervene in such things without reflecting well upon what we have written above. And then the L–rd will be with him, so that nothing adverse will result from his counsel. " + ], + [ + "If something wrong was done to Reuven without his knowing who did it, and Reuven came and asked Shimon: \"Who did this to me?\", even though he understands that Reuven suspects him of this, he is forbidden to tell him the name of the doer, even if he saw it [the deed] himself. But he should answer: \"I did not do the thing\" (unless it were a thing which even if he did not suspect him of at all, and which, even if he did not ask him, he would have to tell him himself, as when all of the conditions mentioned in the beginning of this section were met [and as we wrote above in section 7, and as was explained above in Part One, Principle X, section 17 in respect to lashon hara]). For all of the considerations mentioned there in the Mekor Hachaim and in the Be'er Mayim Chayim, both in respect to the din and to satisfying the demands of Heaven apply here too. " + ], + [ + "And now we shall come to explain what many people stumble in. I will give one illustration, from which the intelligent reader will be able to deduce the parallels. ", + "It is common for one to bring merchandise to the city to sell, and many buyers come to him. And it often happens that one who has no money with him at the time chooses merchandise and asks the seller not to sell it to another, for he is going to bring him the money. In the interim, other merchants come to him and implore him to sell them the merchandise that the first has selected, and he agrees. Afterwards, when the first returns and asks for the merchandise that he selected in the beginning, he answers: \"Ploni came, and I did not want to give it to him, but he threw down the money and took it, and against my will, I took it, because I did not want to argue with him.\" In this case, the seller transgresses the absolute negative commandment of \"You shall not go talebearing among your people.\" Even though a great wrong was committed by the one who implored him to give him the merchandise that the first had selected, still, since he sold it to him and received the money from him, it is certainly a valid sale and no good will come of his revealing the implorer's name; but he will only be injecting hatred into his [the first one's] heart against him [the second], and this is absolute rechiluth (viz. Principle I, section 3.) And this din is similar in all its details to that of the aforementioned section 14. ", + "How much more so [is this the din] in view of what we find very often, that the second did not implore him that much, and that the seller did not inform him that he had already committed himself to the other, and that it was only for his own good that he had sold him this merchandise, whatever his reason may have been. And so that the first buyer not have any complaint against him that he breaks his word, he removes the wrong from himself and imputes it to the other. Certainly, this is a very grave sin, in the category of motzi shem ra [spreading a false report], and there apply to it all the negative and positive commandments that we explained in the introduction. ", + "And he must take great heed in such an instance not to reveal the name of the second buyer who bought the merchandise, even if this seller wishes to take the wrong upon himself and say: \"It was my mistake; he knew nothing about your having concluded with me first.\" For it is very common that even [if explained] in such a way, he injects hatred in his [the first buyer's] heart against the second buyer, thinking about him that he threatened his livelihood. Rather, the seller should answer him plainly: \"I sold it to another by mistake.\" ", + "And know that all we have written in this book about the great care that must be taken against the transgression of lashon hara applies only to one who is still in the category of \"your fellow.\" But as to those people who deny the Torah of the L–rd, even only one letter [of it], and those who mock the words of Chazal, it is a mitzvah to publicize their deceitful views before all, and to demean them, so that others not learn from their evil deeds. " + ] + ] + } + }, + "Illustrations": { + "Illustration 1": [ + "If Ploni sees that Reuven wants to enter into partnership with Shimon, and Shimon does not know Reuven's nature, and Ploni knows Reuven well from the past — that he is indifferent to the money of others because of his bad nature — he should warn Shimon from the beginning not to enter into partnership with him, and there is no lashon hara in this. But in this, too, he must take great care that none of the conditions mentioned in Principle IX, section 2, are lacking. " + ], + "Illustration 2": [ + "But if Reuven already entered into partnership with Shimon because he did not know him, and Ploni knew Reuven's nature, as mentioned before, it [the din] depends upon this: If Ploni knows that his words will not be accepted by Shimon, except to suspect Reuven alone (that is, not to rely exclusively upon Reuven from now on in business dealings and inaccurate accounting, but to check everything along with him so that he not come to loss), Ploni must reveal it to Shimon. But in this, too, he must take great care that the conditions mentioned in section 2 not be lacking. But if he sees that his words will be implicitly believed by Shimon and will thereby lead to actual loss to Reuven (that is, that Shimon will annul his partnership with him, or other kinds of loss), it is forbidden to reveal it to Shimon. " + ], + "Illustration 3": [ + "And know further that he must be very careful not to counsel Reuven to enter into partnership with Shimon if he knows of any loss that might result from their partnership (as when Shimon is very poor; how much more so, if he is not trustworthy). The same applies to [seeking] a match [shidduch] or a craftsman or the like. For even in the instances in which it is forbidden to go and speak rechiluth against Shimon, such as going and saying against him before Reuven, that he is in straitened circumstances, as mentioned above (and, likewise, in respect to a shidduch or a craftsman, each in its own way), it is forbidden to do so only by harming Shimon — ", + "but the opposite; that is, to harm Reuven and to counsel him to enter into partnership or into a shidduch with Shimon, and the like — if he [Ploni] knew in himself that if he were in the same position [as Reuven], as when he required the same things, he would distance himself from such people in Shimon's circumstances] — it is an absolute issur to counsel Reuven in this [direction], it being in the category of \"You shall not place a stumbling block before the blind,\" of which Chazal have said: \"Do not give him counsel which is inappropriate for him.\" And there are people who stumble in this because of their self-interest. This is a grave sin, money-lust causing them to transgress a negative commandment of the Torah. " + ], + "Illustration 4": [ + "If Ploni sees that one wants to make a match with another and he [Ploni] knows that the groom has great failings (the nature of which will be explained below in section 6), and the father of the [prospective] bride knows nothing about it, and if he did know, he would not consent, he should be told. But he who looks into it should know that there are in this din many details, which we shall explain below; and he must take all of them into consideration before he permits this to himself. He should also not deduce leniencies for himself from one situation to another. And before we begin to explain this din in all its details, we shall attempt to remove the common stumbling locks in this area (though, to speak the truth, there is no need to mention them in a book, for they are very obvious and require neither learning nor reasoning). But because of the great harm wrought by them and because they are regarded as permitted by many individuals, I have been constrained to explain the great deception of \"the men of the tongue\" in this regard. Perhaps the L–rd will grant the removal of some of this great blindness. And this I begin with the help of the L–rd. " + ], + "Illustration 5": [ + "Great care must be taken to avoid those base traits which cause one party [to the shidduch] to be demeaned before the second party for completely insubstantial things. So that [for example] if the [prospective] groom were an innocent person, who was not so sharp as to understand the subtleties of men and their deceits, or who did not want to engage in levity like the other youths of his age, he is immediately publicized in the city as a fool and a simpleton, so that sometimes this will be a reason for others not to want to make a match with him, or to break the match that they have already made, and many other such wrongs (May the L–rd cut off such \"slippery lips\" for this!) For it does not suffice them that they are in the category of \"men of lashon hara\" because of this — for in these words of vanity and their like there is not found even one particular of those mentioned in Principle IX, section 2 — but the Torah even calls them \"spreaders of false reports\" because what they say is false, as we have written in Part One, Principle I, and in Principle V on this subject. And even if what they said were the absolute truth, it would require all of the aforementioned conditions. ", + "And in truth, these people are also in the category of machtiei harabim [\"causing the many to sin\"]. For because of this evil nature of theirs, whereby they hasten to mock people and to pour out shame and disgrace upon them they compel men who are pure and just in their hearts to follow in their paths — in the beginning, by force, so that those scoffers and \"men of the tongue\" not publicize them as fools and simpletons or brand them as \"hypocrites,\" and then, as a matter of course, they are dragged after them, for \"habit becomes nature.\" And, as per the well known dictum in the Gemara (Avodah Zarah 18b on Psalms 1:1): \"If he goes [with the scoffers], he is destined to stand [with them], and if he stands [with them], he is destined to sit [with them].\"...", + "And how much must one strengthen himself not to give these people an opening in the beginning; that is, not to argue with them, but to strengthen himself greatly not to associate himself with them at all, as it is written (Mishlei 1:11-16): \"If they say, 'Come with us… keep your feet from their path. For their feet run to evil, etc.'\" And Chazal have said in Eduyoth 5:6: \"Better that a man be called a fool all of his days and not be wicked one moment before the L–rd.\" \"called a fool\" is stated because of the matter discussed there; but in truth, it befits a man to commit folly, even actively, so that the epithet \"wicked\" not apply to him, even for one moment, above. As we find in Scripture (viz. I Samuel 21:16) that David made himself [act] like a fool in the house of Avimelech so that he not fall into his hands. How much more so [should one follow this stratagem if necessary] for the sake of the King of kings, the Holy One Blessed be He! And (Chullin 5b): \"(Psalms 36:7): 'Man and beast do You save, O L–rd' – these are men who are wise in knowledge, but who make themselves [act foolish] like a beast [for the sake of the L–rd].\" And see Berachoth 19b: \"If one finds sha'atnez in his garment, etc.\" ", + "And, likewise, to shame one of the parties [to a shidduch] because of the deeds of his forbears — this, too, is in the category of lashon hara, as explained above in Principle IV. " + ], + "Illustration 6": [ + "And now we shall return to explain what we permitted in the beginning of section 4, in an instance of the [prospective] groom's having great defects. For there is a difference between the defects. That is, if the defect is in respect to a bodily ill that the father of the [prospective] bride is unaware of, it being something internal that is not revealed to all, it is obvious that the one who reveals this is not suspect of any issur of rechiluth (so long as none of the conditions mentioned in Principle IX, section 2 are lacking. And I have explained them here in the Be'er Mayim Chayim.) ", + "And there is yet another instance in which he must reveal it to him. If it is heard about the groom that there is apikorsuth [heresy] in him, G–d forbid, it must be revealed to him. And about this it is stated in juxtaposition (Vayikra 19:16): \"You shall not go talebearing among your people,\" but \"Do not stand [idly] by the blood of your friend.\" ", + "But if the defect is in respect to the little Torah wisdom that he possesses, this is not to be revealed to him. For he [the prospective father-in-law] \"caused his own loss.\" For he should have taken him to men of Torah to test him in the strength of his wisdom and his knowledge (and if he did this, they [the testers] must tell the truth, for both parties had agreed upon this in the beginning), and, not having done so [it is understood that] he has acquiesced in the matter. ", + "(Aside from all this, one who would want to permit this [revelation] because he cannot look on at his friend being cheated (the shadchanim deceiving the [prospective] father-in- law) must assure himself first that the amount of the dowry and the food and clothing allotment agreed to by the father-in-law is a true commitment and he will not deceive. For, in general, one should not hasten to permit this. For our eyes see that many of them do not honor their commitments, and if so, the phenomenon of \"cheating\" does not apply here. For just as the groom [to be] deceives the father-in-law [to be], so does the father-in-law deceive him, and they end off \"equals.\" And, aside from all this, here, too, all of the conditions mentioned in Principle IX, section 2 must be satisfied.) " + ], + "Illustration 7": [ + "The same holds true for revealing to the groom the affairs of the father-in-law. That is, if he knows of an internal illness of the betrothed but they are concealing it from the groom, the revealer is not suspect of the issur of rechiluth (but the required conditions must be met). ", + "Similarly, if it was heard about the house of his [prospective] father-in-law that it is a house of pritzuth [immodesty] – and it is well known that this is a great cause for missing the desired end [of the marriage] – in this instance, too, the thing must be revealed, and in this, the aforementioned conditions [for revelation] do not obtain. But he [the potential revealer] must first reflect upon whether his words will be heeded, for in a shidduch it is very often found that they are not heeded, and it is inevitable that [in such an instance] revelation will lead only to rechiluth. " + ], + "Illustration 8": [ + "But if he knows that the father-in-law is deceiving the groom in the matter of the dowry and the food allotment, he must take great counsel with himself before he reveals it to the groom. For this requires several considerations: ", + "a) He must reflect well [to determine] if he is really cheating him. That is, he must be convinced of his bad nature or the soreness of his poverty, or to have heard from him explicitly that he commits himself only outwardly. (And he should not conclude immediately to think about the father-in-law that because he is in straitened circumstances he certainly will not give him the dowry or the food allotment that he promised. For do we not see many times that men like these pay their debts more readily than the exalted householders?) ", + "b) [To reveal it,] he must know that if the groom knew about it, he would not consent to the shidduch. For very often it happens that the groom only wants to get from the father-in- law as much as he can, but the shidduch itself is not affected by this at all. And in such an instance, there is certainly no heter to go and reveal it to him (unless he sees that his words will be of benefit to the groom, that he will take counsel how to get securities from the father- in-law for this). ", + "c) [To reveal it,] he must know that on the part of the groom there will be no deception. For if the groom, too, is deceiving him in aught, they emerge as \"equals,\" and it is obvious that it is forbidden to reveal it. ", + "Aside from this, all the aforementioned conditions must be met. Therefore, he should not hasten to reveal it unless after intensive reflection as to whether all of the necessary requirements have been satisfied. " + ], + "Illustration 9": [ + "And if the groom has already made the shidduch and he [the potential revealer] knows that the father-in-law will deceive the groom in the matter of the dowry or the food allotment, [the din] depends on this: If he sees that his words will be accepted by the groom only to the extent of suspicion alone. That is, that he will seek counsel against the father-in- law so as not to be deceived by him. Or if he knows that the groom will do nothing by himself but only with beth-din, it is permitted to reveal it to him. But he must take care that none of the conditions explained above in Principle IX, section 2 are lacking. It would also seem that he must also satisfy clause c above. That is, he must know that on the groom's part there is no deception. But if he sees that his words will be accepted by the groom and that because of this he will peremptorily annul the shidduch by himself, it is forbidden to reveal it to him; for it is not common for all the needed conditions to coincide. (See the Be'er Mayim Chayim.) " + ], + "Illustration 10": [ + "And sometimes it is conceivable that it is permitted to reveal it, as when he knows that the bride has an internal illness which is not known to all, including the groom. But he must take care that all the conditions mentioned in Principle IX, section 2 are satisfied. ", + "And if he [the potential revealer] did not know the thing by himself but only heard it from others, he should not reveal it, unless he feels that the groom will not do anything by himself to dissolve the shidduch, but will [only] suspect and investigate carefully. And in this, too, the conditions of Principle IX, section 2 must be satisfied." + ], + "Illustration 11": [ + "And if he knows that the father-in-law's house is a house of pritzuth, he must reveal it. (And if he knows that there is apikorsuth in the groom, it is certainly a mitzvah to reveal it) and none of the aforementioned conditions need be satisfied. And even if he does not know this by himself, but heard it from others, he must still reveal it. But he must take care not to reveal it in such a way that gives the impression that he knows the thing by himself, but he must state plainly: \"I have heard this and this.\" Even though this is not to be believed implicitly as yet, it should be suspected and investigated. ", + "I had intended to furnish additional illustrations concerning craftsmen, hired men, servants and the like. But because of high printing expenses and time contingencies, I was prevented from doing so. In sum: A man must set his eyes and his heart on his ways, and especially on the utterances of his mouth, not to become involved in affairs \"between man and his neighbor\" unless he knows thoroughly the matter to be dealt with, to intend benefit [only], not to be motivated by hatred, and to foresee the fruits of his speech, that it not break the bounds of din, G–d forbid. And then the L–rd will be his hope that he will not be ensnared in the net of the evil inclination. And the Rock of Israel will rescue him from error, and He will show him wonders from His Torah. " + ] + }, + "Responsa of the Chavot Yair": [], + "Responsa of the Maharik": [], + "Responsa of the Maharik Siman 129": [], + "Aliyot d'Rabeinu Yonah, from the Shitah Mekubetzet": [] + }, + "schema": { + "heTitle": "חפץ חיים", + "enTitle": "Chafetz Chaim", + "key": "Chafetz Chaim", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Preface" + }, + { + "heTitle": "פתיחה להלכות לשון הרע ורכילות", + "enTitle": "Introduction to the Laws of the Prohibition of Lashon Hara and Rechilut", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Opening Comments" + }, + { + "heTitle": "לאוין", + "enTitle": "Negative Commandments" + }, + { + "heTitle": "עשיין", + "enTitle": "Positive Commandments" + }, + { + "heTitle": "ארורין", + "enTitle": "Curses" + } + ] + }, + { + "heTitle": "חלק ראשון: הלכות איסורי לשון הרע", + "enTitle": "Part One, The Prohibition Against Lashon Hara", + "nodes": [ + { + "heTitle": "כלל א", + "enTitle": "Principle 1", + "nodes": [ + { + "heTitle": "הערות מקדימות", + 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"enTitle": "" + } + ] + }, + { + "heTitle": "כלל ז", + "enTitle": "Principle 7", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ח", + "enTitle": "Principle 8", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ט", + "enTitle": "Principle 9", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל י", + "enTitle": "Principle 10", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + } + ] + }, + { + "heTitle": "חלק שני: הלכות איסורי רכילות", + "enTitle": "Part Two, The Prohibition Against Rechilut", + "nodes": [ + { + "heTitle": "כלל א", + "enTitle": "Principle 1", + "nodes": [ + { + "heTitle": "הערות 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"heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ז", + "enTitle": "Principle 7", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ח", + "enTitle": "Principle 8", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ט", + "enTitle": "Principle 9", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + } + ] + }, + { + "heTitle": "ציורים", + "enTitle": "Illustrations", + "nodes": [ + { + "heTitle": "ציור א", + "enTitle": "Illustration 1" + }, + { + "heTitle": "ציור ב", + "enTitle": "Illustration 2" + }, + { + "heTitle": "ציור ג", + "enTitle": "Illustration 3" + }, + { + "heTitle": "ציור ד", + "enTitle": "Illustration 4" + }, + { + "heTitle": "ציור ה", + "enTitle": "Illustration 5" + }, + { + "heTitle": "ציור ו", + "enTitle": "Illustration 6" + }, + { + "heTitle": "ציור ז", + "enTitle": "Illustration 7" + }, + { + "heTitle": "ציור ח", + "enTitle": "Illustration 8" + }, + { + "heTitle": "ציור ט", + "enTitle": "Illustration 9" + }, + { + "heTitle": "ציור י", + "enTitle": "Illustration 10" + }, + { + "heTitle": "ציור יא", + "enTitle": "Illustration 11" + } + ] + }, + { + "heTitle": "תשובת חות יאיר", + "enTitle": "Responsa of the Chavot Yair" + }, + { + "heTitle": "תשובת מהרי\"ק", + "enTitle": "Responsa of the Maharik" + }, + { + "heTitle": "תשובת מהרי\"ק סי' קכ\"ט", + "enTitle": "Responsa of the Maharik Siman 129" + }, + { + "heTitle": "עליות רבינו יונה משיטה מקובצת", + "enTitle": "Aliyot d'Rabeinu Yonah, from the Shitah Mekubetzet" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Chafetz Chaim/English/Sefaria Community Translation.json b/json/Halakhah/Acharonim/Chafetz Chaim/English/Sefaria Community Translation.json new file mode 100644 index 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Other than all the negative and positive commandments [enumerated] above, he transgresses (A) over (Debharim" + ] + }, + "Part One, The Prohibition Against Lashon Hara": { + "Principle 1": { + "Opening Comments": [], + "": [] + }, + "Principle 2": { + "Opening Comments": [], + "": [] + }, + "Principle 3": { + "Opening Comments": [], + "": [] + }, + "Principle 4": { + "Opening Comments": [], + "": [] + }, + "Principle 5": { + "Opening Comments": [], + "": [] + }, + "Principle 6": { + "Opening Comments": [], + "": [] + }, + "Principle 7": { + "Opening Comments": [], + "": [] + }, + "Principle 8": { + "Opening Comments": [], + "": [] + }, + "Principle 9": { + "Opening Comments": [], + "": [] + }, + "Principle 10": { + "Opening Comments": [], + "": [] + } + }, + "Part Two, The Prohibition Against Rechilut": { + "Principle 1": { + "Opening Comments": [], + "": [] + }, + "Principle 2": { + "Opening Comments": [], + "": [] + }, + "Principle 3": { + "Opening Comments": [], + "": [] + }, + "Principle 4": { + "Opening Comments": [], + "": [] + }, + "Principle 5": { + "Opening Comments": [], + "": [] + }, + "Principle 6": { + "Opening Comments": [], + "": [] + }, + "Principle 7": { + "Opening Comments": [], + "": [] + }, + "Principle 8": { + "Opening Comments": [], + "": [] + }, + "Principle 9": { + "Opening Comments": [], + "": [] + } + }, + "Illustrations": { + "Illustration 1": [], + "Illustration 2": [], + "Illustration 3": [], + "Illustration 4": [], + "Illustration 5": [], + "Illustration 6": [], + "Illustration 7": [], + "Illustration 8": [], + "Illustration 9": [], + "Illustration 10": [], + "Illustration 11": [] + }, + "Responsa of the Chavot Yair": [], + "Responsa of the Maharik": [], + "Responsa of the Maharik Siman 129": [], + "Aliyot d'Rabeinu Yonah, from the Shitah Mekubetzet": [] + }, + "schema": { + "heTitle": "חפץ חיים", + "enTitle": "Chafetz Chaim", + "key": "Chafetz Chaim", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Preface" + }, + { + "heTitle": "פתיחה להלכות לשון הרע ורכילות", + "enTitle": "Introduction to the Laws of the Prohibition of Lashon Hara and Rechilut", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Opening Comments" + }, + { + "heTitle": "לאוין", + "enTitle": "Negative Commandments" + }, + { + "heTitle": "עשיין", + "enTitle": "Positive Commandments" + }, + { + "heTitle": "ארורין", + "enTitle": "Curses" + } + ] + }, + { + "heTitle": "חלק ראשון: הלכות איסורי לשון הרע", + "enTitle": "Part One, The Prohibition Against Lashon Hara", + "nodes": [ + { + "heTitle": "כלל א", + "enTitle": "Principle 1", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ב", + "enTitle": "Principle 2", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ג", + "enTitle": "Principle 3", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ד", + "enTitle": "Principle 4", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ה", + "enTitle": "Principle 5", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ו", + "enTitle": "Principle 6", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ז", + "enTitle": "Principle 7", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ח", + "enTitle": "Principle 8", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ט", + "enTitle": "Principle 9", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל י", + "enTitle": "Principle 10", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + } + ] + }, + { + "heTitle": "חלק שני: הלכות איסורי רכילות", + "enTitle": "Part Two, The Prohibition Against Rechilut", + "nodes": [ + { + "heTitle": "כלל א", + "enTitle": "Principle 1", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ב", + "enTitle": "Principle 2", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ג", + "enTitle": "Principle 3", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ד", + "enTitle": "Principle 4", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ה", + "enTitle": "Principle 5", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ו", + "enTitle": "Principle 6", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ז", + "enTitle": "Principle 7", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ח", + "enTitle": "Principle 8", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ט", + "enTitle": "Principle 9", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + } + ] + }, + { + "heTitle": "ציורים", + "enTitle": "Illustrations", + "nodes": [ + { + "heTitle": "ציור א", + "enTitle": "Illustration 1" + }, + { + "heTitle": "ציור ב", + "enTitle": "Illustration 2" + }, + { + "heTitle": "ציור ג", + "enTitle": "Illustration 3" + }, + { + "heTitle": "ציור ד", + "enTitle": "Illustration 4" + }, + { + "heTitle": "ציור ה", + "enTitle": "Illustration 5" + }, + { + "heTitle": "ציור ו", + "enTitle": "Illustration 6" + }, + { + "heTitle": "ציור ז", + "enTitle": "Illustration 7" + }, + { + "heTitle": "ציור ח", + "enTitle": "Illustration 8" + }, + { + "heTitle": "ציור ט", + "enTitle": "Illustration 9" + }, + { + "heTitle": "ציור י", + "enTitle": "Illustration 10" + }, + { + "heTitle": "ציור יא", + "enTitle": "Illustration 11" + } + ] + }, + { + "heTitle": "תשובת חות יאיר", + "enTitle": "Responsa of the Chavot Yair" + }, + { + "heTitle": "תשובת מהרי\"ק", + "enTitle": "Responsa of the Maharik" + }, + { + "heTitle": "תשובת מהרי\"ק סי' קכ\"ט", + "enTitle": "Responsa of the Maharik Siman 129" + }, + { + "heTitle": "עליות רבינו יונה משיטה מקובצת", + "enTitle": "Aliyot d'Rabeinu Yonah, from the Shitah Mekubetzet" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Chafetz Chaim/English/merged.json b/json/Halakhah/Acharonim/Chafetz Chaim/English/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..d2dd703b0b5f21318310296ea8f68b09ba79d935 --- /dev/null +++ b/json/Halakhah/Acharonim/Chafetz Chaim/English/merged.json @@ -0,0 +1,1279 @@ +{ + "title": "Chafetz Chaim", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Chafetz_Chaim", + "text": { + "Preface": [ + "Blessed is the L–rd, the G–d of Israel, who has separated us from all the peoples and given us His Torah and brought us to the holy land so that we merit fulfilling all of His mitzvoth. His sole intent was for our good alone, so that through this we become holy unto Him — viz. (Numbers 15:40): \"So that you remember and do all of My mitzvoth and be holy unto your G–d\" — and so that it be in our power to receive the effluence of His good and the abundance of His lovingkindness in this world and in the world to come, as it is written (Devarim 10:12- 13): \"What does the L–rd your G–d ask of you, but… to keep the mitzvoth of the L–rd and His statutes which I command you this day to do good unto you?\" (See the Ramban there to the effect that \"to do good unto you\" reverts to \"What does the L–rd your G–d ask of you.\") ", + "And not only has He given us His special treasure, but He has also commanded us not to forsake it, as it is written (Mishlei 4:2): \"For a goodly acquisition have I given you; do not forsake My Torah\" — unlike the way of flesh and blood, who, if he gives his friend a fine gift, and the other does not deport himself with it correctly, and it is not beloved in his eyes, he pines for the day that his friend will abandon it altogether, so that he can take it back for himself. Not so is the way of our G–d. For He established for us prophets in all the generations of the first Temple to return us to the good. And even in the days of the second Temple, when (in our many sins) Israel descended from its pristine holiness, and when they lacked five things which obtained in the first Temple [ark, ark-cover, and cherubim; the Heavenly fire; the Shechinah; prophecy; and the urim vetumim (viz. Yoma 21b)] — notwithstanding this, when we were on our land and had a Temple, we could fulfill all the mitzvoth of the Torah, and thereby bring to perfection all of the spiritual components within us (the soul [like the body] possessing 248 \"organs\" and 365 \"sinews\" [see Sha'arei Kedushah of R. Chaim Vital, Chapter One]). ", + "But in the end of the days of the Second Temple, sinath chinam [vain hatred] and lashon hara [slander] increased among us (in our many sins), for which reason the Temple was destroyed and we were exiled from our land (viz. Yoma 9b and Yerushalmi 1:5). [Though the Gemara calls it \"sinath chinam,\" lashon hara is included, proceeding, as it does, from sinah. If this were not the case, they would not have been punished so severely; as the Gemara there concludes: \"This is to teach you that sinath chinam is equivalent to idolatry, illicit relations, and the spilling of blood.\" And we find the same in Arachin 15b in respect to lashan hara, and, likewise, in the discussion in Yoma itself (viz. 9b and 23a).] And from then until now, every day, we hope and pray before the Holy One Blessed be He that He draw us near [to Him], as He assured us in His holy Torah and through His prophets many times. But our prayer is not accepted by Him, as Chazal [our sages of blessed memory] have said (Berachoth 32b): \"From the day of the destruction of the Temple, a wall of iron separates Israel from their Father in heaven.\" ", + "And, in truth, not against Him (G–d forbid) is our plaint, but against ourselves; for it [the redemption] is not beyond His powers, viz. (Isaiah 59:1-2): \"Behold, the L–rd's hand is not too short to save, and His ear is not too heavy to hear. But your sins have made a separation between you and your G–d, and your transgressions have hid [His] face from you, from hearing.\" And we find (viz. Sanhedrin 98a) that in the days of R. Yehoshua ben Levi he was told (viz. Tehillim 95:6) that the Messiah would come \"today, if you hearkened to His voice\" — even though the time of the exile decreed for Israel (one thousand years, corresponding to the one thousand year \"day\" of the Holy One Blessed be He, had not yet passed [viz. Chida, Petach Eiynayim, Sanhedrin, Ibid.]) In spite of this, the power of repentance would have annulled the decree. How much more so, more than eight hundred years after the end of that [one-thousand-year] \"day\", [should the Messiah come if we repented]! The fault is ours alone — that with our many sins we do not allow Him to repose His Shechinah in our midst. ", + "And if we carefully searched our ways — which of the sins have primarily caused the length of our exile? — we would find them to be many; but the sin of lashon hara above all, for several reasons. First, for it was the major cause of our exile (as related in the aforementioned Gemaroth). This being so, as long as we do not undertake to correct this sin, how can there be a redemption, the sin being so severe as to have caused us to be exiled from our land! How much more so will it not allow us to return to our land! ", + "Furthermore, is it not well known that exile had already been decreed upon us because of the act of the spies (viz. Tehillim 106:25-27): \"And they murmured in their tents [against the land]. They hearkened not to the voice of the L–rd. And He lifted up His hand [in oath] against them… to scatter them in the lands,\" as Rashi and the Ramban explain there (Bamidbar 14). And the sin of the spies — was it not that of lashon hara! (viz. Arachin 15a). Therefore, it is imperative that we correct this sin before the redemption can take place. ", + "And we find it explicitly stated that it was this sin which caused the Jews to be worked [by the Egyptians] with back-breaking labor (viz. Shemoth 2:14 and Rashi there). And (Devarim Rabbah 6:14): \"The Holy One Blessed be He said: 'In this world, because there was lashon hara among you, I removed My Shechinah from you, but in the next world, etc.'\" And (Devarim 33:5): \"And He became a King in Yeshurun when the heads of the people were gathered together as one, the tribes of Israel,\" which Rashi interprets (as per Sifrei): \"When is He a King in Israel? Specifically, when the tribes of Israel are united and not divided into factions\" — which (factions) are well known to be the result of lashon hara. ", + "And, aside from this, how can the hoped-for blessings of the Holy One Blessed be He repose upon us when, in our many sins, we have become habituated to this sin? Is there not an explicit curse on this in the Torah, viz. (Devarim 27:24): \"Cursed is he who strikes his neighbor in secret,\" which refers to lashon hara, as Rashi explains there (aside from the other curses which are superadded to this, as will be shown at the end of this preface)? ", + "In addition, is it not seen from the aforementioned Gemara in Arachin that this sin is of infinite severity, so much so that they have branded its practitioners as heretics! And in Yerushalmi Peah 1:1, it is stated that punishment is exacted for this sin in this world, with the \"principal\" remaining (for punishment) in the world to come! ", + "(See the end of this preface and my book Shmirath Halashon [Guarding One's Tongue], where we have transcribed all the relevant citations from the Talmud, the Midrash, and the holy Zohar. If one scrutinizes them carefully, the hairs of his head will stand on end!) ", + "And it seems clear that the Torah was severe with this sin because he [the speaker of lashon hara] arouses the Great Adversary against Israel and thereby kills many people in many lands. Consider the language of the holy Zohar in (Shemoth) Pekudei 264b: \"There is a certain spirit appointed over all these speakers of lashon hara, which, when men are aroused to lashon hara, there is likewise aroused that malevolent, unclean spirit above, which is called sachsusa [\"contention\"]. Presiding over that arousal of lashon hara initiated by men, he rises on high and causes — by that arousal of lashon hara — death, sword, and slaughter in the world. Woe unto those who arouse this malevolent force by not guarding their mouth and their tongue, giving no thought to it, not knowing that on this lower arousal depends the higher arousal, both for good and for evil. And all of them arouse this Great Serpent to be an adversary against the world. And all this, because of the lashon hara arousal initiated below.\" ", + "", + "And we can say that this is the intent of the aforementioned Gemara in Arachin, viz.: \"All who speak lashon hara magnify transgression until the heavens, as it is written (Tehillim 73:9): 'They set their mouth in the heavens, and their tongue walks the earth.'\" That is, even though his tongue walks the earth, he sets his mouth against Heaven. And thus do we find it in Tanna d'bei Eliyahu (Rabbah Zuta 18) — that the lashon hara that he speaks rises against the Throne of Glory. We can hereby derive some idea of the greatness of the destruction wrought against Israel by the \"men of the tongue.\" ", + "Another reason for the severity of this transgression: When a man taints his tongue with forbidden things, he prevents all expressions of sanctity which leave his mouth thereafter from rising on high. As stated by the holy Zohar in Pekudei: \"And upon this malevolent spirit there are contingent other inciters of din [judgment, punishment], which are designated to seize upon expressions of evil or of foulness which issue from a man's mouth, which are followed by expressions of holiness. Woe unto them! Woe to their lives! These men cause those other arousers of din to prevail and to taint the Holy Place. Woe to them in this world and woe to them in the world to come. For these other spirits of uncleanliness take this evil expression that has issued from his mouth, and sully the expression of holiness which follows, so that it is not ascribed to him, and the power of holiness has been, as it were, attenuated.\" Is it not evident from the holy Zohar that [in such an instance] all our words of Torah and prayer stand suspended in the air and do not arise on high? Whence, then, will they come to our aid for the coming of the Messiah and the like? ", + "", + "And when we delve more deeply into this matter, we find that in addition to its being a grave transgression in itself, it undermines all the [upper] worlds and darkens and lessens their light. For it is the habit of many men to redouble [violation of] this negative commandment many hundreds and thousands of times in the course of their lives. For even a small sin, when it is repeated many times, becomes like [thick] cart-ropes, as Isaiah exhorted (Isaiah 5:18): \"Woe unto those who draw forth iniquity with cords of deceit and [who draw forth] sin as [thick as] cart-ropes.\" This is analogous to the instance of a silken strand which is redoubled hundreds of times. How much more so is this sin [of lashon hara], which is extremely grave in itself and which countless men tend to repeat many thousands of times in the course of their lives without taking it upon themselves to guard themselves against it — how much more so is the [corresponding] undermining [of the worlds] above without limit! ", + "And I sought to understand this: Why is it that this negative commandment has become insignificant in the eyes of so many men? And I reflected that this must be so for several reasons, [affecting] the common people on one hand and the [Torah] scholars on the other. The common people do not even know that the prohibition of lashon hara applies to what is true [as well as to what is untrue]; and the Torah scholars, even though they know for a certainty that it applies to what is true as well — some of them are misled by the yetzer hara [the evil inclination] in a variety of ways. One of these: The yetzer hara puts it immediately into his head that the one he is speaking of is a flatterer, and says to him: \"It is a mitzvah to expose the flatterers and the evil-doers.\" At other times it says to him: \"Isn't that man [you are speaking of] a stirrer-up of strife, about whom it is permitted to speak lashon hara?\" And sometimes it tempts him with the [halachic] permit of apei telata [lashon hara spoken in the presence of three], and, sometimes, of apei mara [convincing him that he would speak thus even to his (the victim's) face]. And the yetzer hara provides him with the relevant citations (see below, Principles II, III, and VIII). And sometimes he appeals to the nature of what is being said, i.e., that it is not in the category of lashon hara (e.g., what many, in our many sins, are prone to do), publicizing one as not being wise (as will be explained in Principle III). ", + "In sum, the yetzer hara [in respect to lashon hara] acts in one of two ways: It convinces the speaker that what he says is not lashon hara, or that the Torah did not forbid speaking lashon hara against such and such a man. ", + "And if the yetzer hara sees that in these ways he cannot prevail over the man, he deceives him in reverse, being so stringent with him in the area of lashon hara until he sees everything as entering into the category of lashon hara, to the extent that he sees it as impossible to live life thus constrained unless he separates entirely from the affairs of the world — as per the device of the [primal] subtle serpent, who said [to Eve] (Genesis 3:1): \"Did G–d really say do not eat from all the trees of the garden\"? [(when, in reality, he had interdicted only the Tree of Knowledge)] ", + "Add to this that many men lack a fundamental understanding of the prohibition of receiving lashon hara — that it applies even to believing it in the heart [and not only to repeating it (though one is permitted to \"suspect\" it to be true, viz. Niddah 61a). The same is true of many similar instances in the area of receiving lashon hara and of rechiluth [talebearing], which cannot be specified here. And they also do not know how to make amends if they have transgressed the prohibition of speaking lashon hara and of receiving it. ", + "Because of these reasons things have come to such a pass that one says whatever enters his mouth to say, without first considering that it might enter the category of rechiluth and lashon hara. (In our many sins), we have become so habituated to this sin that in the eyes of many men it is not considered a sin at all — even if he would say something which is apparent to everyone as absolute lashon hara and rechiluth, as when he would speak of his friend and demean him to the very ends of degradation. And if one asked him: \"Why did you speak lashon hara and rechiluth?\" he would think in his heart that he [his chastiser] thought to make him a [\"fanatic\"] tzaddik or chasid, and he would not accept his words at all, regarding this [(lashon hara and rechiluth)], in our many sins, as completely insignificant. ", + "And all this proceeds — for the most part — from the laws of lashon hara and rechiluth not having been gathered into one spot, where there could be elucidated their nature and application, in principle and in practice. Instead, they are scattered in the Talmud and in the Rishonim (the early authorities). And even the Rambam in the seventh chapter of Hilchoth Deoth and Rabbeinu Yonah in the Sha'arei Teshuvah, who have paved the way for us in this area, have, nonetheless, been very terse, as is the way of the Rishonim. And there are also many dinim [laws] that are not mentioned in their words, as will be seen within. ", + "", + "", + "", + "", + "And let the reader, my brother, know that for even the simplest thing found therein, I have indicated its source in the Be'er Mayim Chayim, so that it be clear before the eyes of all that I have not written this book according to the parameters of chasiduth [saintliness], but according to the parameters of din [Law]. ", + "", + "", + "", + "", + "", + "For the din flows from them [these sources]. \"And all who judge me by the scales of merit, may the Source [of life] judge them by the scales of merit.\" I have also written for this book a long, extensive foreword, explicating several negative and positive commandments frequently transgressed by those who do not guard themselves against this bitter sin of lashon hara and rechiluth. May the L–rd grant that the yetzer be smitten, when he [the transgressor] realizes the extent of the havoc and the harm wrought by his speech. ", + "Aside from this, the following (Midrash Rabbah 14:4) is well known: \"If you have labored much in their [the sages'] words, the Holy One Blessed be He removes the yetzer hara from you\" — whereupon I said to myself: \"Possibly, if they study this book, which is gathered from all the words of the Rishonim on this subject, and reflect upon them, the yetzer hara for this sin will not prevail so much over them.\" And, as a mater of course, if one starts to remove himself from this sin, he will come to remove himself from it entirely. For in this sin, habit plays a great part, and (Yoma 38b) \"One who comes to purify himself is assisted [by the L–rd].\" And in this merit, may the Redeemer [the Messiah] come to Zion,\" (Isaiah 50:29), speedily, in our days, Amen! " + ], + "Introduction to the Laws of the Prohibition of Lashon Hara and Rechilut": { + "Opening Comments": [ + "In the Blessed One's love for His people Israel and His great desire for their good — to the point of calling them \"sons,\" and \"the portion of the L–rd,\" and \"inheritance,\" along with many other terms of affection which show His great love for Israel, viz. (Malachi 1:2): \"I have loved You, said the L–rd, etc.,\" He distanced them from all forms of evil, especially from lashon hara and rechiluth. For it is these which bring men to quarrels and contention and which very often can lead to the spilling of blood, as the Rambam wrote (Hilchoth Deoth 4:1): \"Even though there are no malkoth [stripes] for transgression of this negative commandment, it is a great sin, which leads to the killing of many souls in Israel, for which reason it [i.e., 'Do not go tale bearing among your people' (Vayikra 19:16) is followed by: 'Do not stand (idly) by the blood of your brother' — as evidenced by [the episode of] Doeg Ha'adomi and Nov, the city of priests (viz. I Samuel 22:9).\" ", + "Some additional great evils brought about by this despicable trait: It is well known that the sin of the [primal] serpent was brought about by the lashon hara that it spoke against the Holy One Blessed be He, saying [to Eve]: \"He [G–d] ate from this tree [the Tree of Knowledge] and created the world,\" by which Eve was enticed to do likewise (viz. Shabbath 146a): \"The serpent was 'intimate' with Eve and injected zuhamah ['pollution'] into her\" — hence, [(the sin of) illicit relations], and also death to all mankind — hence, the spilling of blood. And through this [i.e., lashon hara] it induced Adam and Eve to transgress the will of the Holy One Blessed be He. It follows that one who speaks lashon hara adopts its [the serpent's] trait, which undermines the creation. ", + "And the descent of Israel into Egypt, too, stemmed initially from this [i.e., from lashon hara], viz. (Bereshith 37:2): \"And Joseph brought evil report of them [the sons of Leah] to their father,\" whence it was decreed by Heaven, measure for measure, that he be sold into slavery, his having accused them of calling their brothers [from the maidservants] \"slaves\" (viz. Bereshith Rabbah 84:7 and Yerushalmi Peah 1:1). Though Joseph had a heter [halachic license] for bringing this \"evil report,\" as the exegetes explain, it is to be noted that this heter did not avail him [and he was sold into slavery].", + "And again, the entire reason for our present exile is the sin of the spies (viz. Tehillim 6:25-27): \"And they murmured in their tents [against the land]. They hearkened not to the word of the L–rd. And He lifted up His hand [in oath] against them… to scatter them in the lands,\" as Rashi explains there and as the Ramban wrote (on Bamidbar 14:1). And it is stated in Arachin (15a) that the sin of the spies was essentially lashon hara, their giving out an evil report of the land. And because they then (on the eve of the ninth of Av) cried a \"vain\" cry, it (the ninth of Av) was decreed for them as a \"crying\" for the generations [e.g., the destruction of both Temples, etc.]. And countless other evils befell us because of this grave sin. For all the sages of Israel who were killed by King Yannai in the days of Shimon ben Shetach, the brother-in-law of King Yannai, were also killed because of the sin of rechiluth (viz. Kiddushin 66a). And the murder of the tanna, R. Elazar Hamodai, (which also contributed to the destruction of Betar) was likewise caused by rechiluth which was spoken against him before Ben Koziva (viz. Eichah Rabbah 2:4). ", + "And because of the gravity of the evils found in this evil trait, the Torah exhorted us specifically against it by negative commandment, viz. (Vayikra 19:16): \"Do not go talebearing among your people,\" as shall be explained below (as opposed to anger, cruelty, and levity and the other corrupt traits, which even though they undermine the majesty of the soul and its form, and they were alluded to in many places in the Torah, as explained in the words of Chazal — with all this, there is no explicit negative commandment against them [as there is against rechiluth] in the count of taryag [the 613 commandments] of the Torah. ", + "And we shall note yet another reason for the Torah's exhorting us explicitly against these — lashon hara and rechiluth. For when we analyze them in truth, we find them to include almost all the negative and positive commandments which obtain between a man and his neighbor and many between a man and his Maker, as we shall explain, G–d willing. It is for this reason that the Torah exhorted us against these explicitly, so that we not become enmeshed in this evil snare. I shall explain this with the help of the Blessed One. And from this there shall follow, incidentally, great benefit vis-à-vis many other halachoth. And also, perhaps, because of this, the yetzer will be smitten when he [the transgressor] perceives the great havoc and harm wrought by his speech. And here I begin, with the help of Him who grants a man knowledge. ", + "First we must know the principles of these halachoth of lashon hara and rechiluth. (\"Lashon hara\" is speaking disparagingly against one's friend, and \"rechiluth,\" telling one the evil thing that his friend has spoken against him or done against him.) [The principles]: It [lashon hara and rechiluth] is forbidden even if true, as will be explained below, please G–d, in the name of all the poskim. Also, the prohibition of lashon hara and rechiluth applies both in his [the object's] presence and not in his presence. Also, there is no difference between speaking and receiving [lashon hara and rechiluth], all of which we shall explain further. A \"receiver\" of lashon hara is one who believes in his heart what is told him by his friend even if he does not abet him in the telling but only believes in his heart the lashon hara and rechiluth that he has heard. If he does believe it, he is called \"the bearer of a false report\" and transgresses (Shemoth 23:1): \"Do not bear a false report.\" All of these principles have roots and branches, as in the other parts of the Torah. May the L–rd grant that we know them comprehensively. ", + "And know that whenever we write that he transgresses both the negative and the positive commandments and the three \"curses\" attaching to them, which we shall mention and elucidate below, our intent is both lashon hara and rechiluth, and both what is false and what is true. And this is what we shall refer to in the Be'er Mayim Chayim as \"in the first four modes\" (unless we explicitly state that it applies only in one of them). And it shall then remain necessary for us only to explain in respect to all of the negative or positive commandments whether they apply in his [the object's presence or not in his presence, or to the speaker or to the receiver. ", + "And those negative or positive commandments which include all of the modes, I shall refer to, in short, in the Be'er Mayim Chaim as \"in all the eight modes\" — that is: lashon hara and rechiluth, in his presence or not in his presence, both to the speaker and to the receiver, and both if false or if true. (Remember these things, for I will not reiterate them in the introduction.) ", + "First we shall explain how many negative commandments one transgresses in the speaking of lashon hara and rechiluth, and then, how many positive commandments. Then, how many \"curses\" he brings upon himself, and, further, how many great issurim [prohibitions] result from this. ", + "I shall divide this introduction into two parts; the first, to be called \"Makor Chaim,\" and a supercommentary around it called \"Be'er Mayim Chayim.\" The reason for these names I have given in the preface. In the Be'er Mayim Chayim it will be made clear to which mode each negative or positive commandment applies, along with some other halachoth. This I begin with the help of Him who grants a man knowledge. " + ], + "Negative Commandments": [ + "1) One who bears tales against his friend transgresses a negative commandment, viz. (Vayikra 19:16): \"Do not go talebearing among your people.\" What is talebearing? \"Loading oneself\" with words and going from one to another, saying: \"This is what ploni [so and so] said about you\"; \"This and this is what I heard ploni did to you.\" Although what he says may be true, it destroys the world. And there is a sin much greater than this — lashon hara, which is included in this negative commandment. And that is speaking disparagingly of one's friend, even if what is said is true. But one who speaks falsely [about his friend] is referred to as a \"motzi shem ra\" [one who spreads an evil report]. ", + "2) And the speaker or the receiver [of lashon hara] also transgresses (Shemoth 23:1): \"Do not receive [tissa] a false report,\" which can also be read as: \"Do not spread [tassi] a false report,\" so that this negative commandment includes both [the speaker and the receiver]. ", + "3) And the speaker also transgresses (Devarim 24:8): \"Be heedful of the plague-spot of leprosy to take great care,\" which Sifra (1:3) interprets as [Take great care] not to forget to be heedful of lashon hara so that leprosy not come upon you [as it came upon Miriam for speaking lashon hara against Moses]. ", + "4) And both the speaker and the receiver transgress (Vayikra 19:14): \"And before the blind man do not place a stumbling-block\"; for each one [i.e., both the speaker and the listener] places a stumbling-block before his friend to transgress explicit negative commandments in the Torah. But there is a difference between the speaker and the listener in this regard. For the speaker transgresses this negative commandment both whether the listeners are many or few. Even more so, the more the listeners, the more he [the speaker] transgresses this negative commandment, placing a stumbling-block before many people. Not so the receiver. It is possible that he does not transgress this negative commandment unless he himself hears the lashon hara or the rechiluth from him [the speaker] at the moment, so that if he had left him, he would have no one to relate his lashon hara to. But if there are, besides him, different listeners at the time, it is possible that the hearer does not transgress this negative commandment, but only others mentioned in this introduction [see Be'er Mayim Chayim]. And all this, if he came after the \"recital\" had started. But the first listener — even though others arrived afterwards — certainly transgresses in all eight modes, for the issur was initiated through him. In any event, one must take great heed of such companions, not to sit with them; for \"above\" they are all inscribed as \"a company of wickedness.\" And thus is it found in the will of R. Eliezer Hagadol to Hyrcanus, his son: \"My son, do not sit with the companies of those who speak ill of their friends, for when their words rise on high, they are inscribed in a book, and all who stand there are described as \"a wicked company.\" ", + "5) And the speaker of lashon hara also transgresses (Devarim 8:11): \"Take heed unto yourself lest you forget the L–rd your G–d,\" which is an exhortation to the proud of spirit, for since he mocks and ridicules his friend, he apparently considers himself wise and \"a man among men.\" For if he knew his own faults, he would not deride his friend. And the statement of Chazal in Sotah (4b) on the severity of the sin of pride is well known, viz.: Because of it his dust does not wake for the resurrection, he is considered an idolator, the Shechinah wails over him, and he is called \"an abomination.\" And, especially, if in shaming his friend he honors himself, he certainly transgresses this negative commandment, aside from our Rabbis' (in their holy spirit) having \"cut him off\" from the world to come, saying (Yerushalmi Chagigah 12:1): \"One who honors himself by the shame of his friend has no share in the world to come.\" ", + "6) The speaker and the receiver [of lashon hara] also transgress (Vayikra 22:32): \"And you shall not profane My holy name,\" in that there is no lust or physical pleasure to cause his yetzer to intensify itself over him, so that this sin is regarded as rebellion and blatant divesting oneself of the yoke of Heaven; and he profanes the name of Heaven thereby. This, even in the instance of a plain Jew; how much more so in the instance of a man of eminence, whom they all look up to for guidance [speaking lashon hara], where the name of Heaven is certainly profaned! And how much more so, if this sin were committed in public, would it be extremely grave, the transgressor being called \"a desecrator of the name of G–d in public.\" ", + "7) And sometimes the speaker transgresses (Leviticus 19:17): \"You shall not hate your brother in your heart,\" as when he \"speaks peace\" with his friend in his presence, and denigrates him before others when he is not in his presence. And much more [does he transgress] if he explicitly charges them not to go and inform him, in which instance he, of a certainty, transgresses this negative commandment. ", + "(8-9) Sometimes the speaker also transgresses (Vayikra 19:18): \"You shall not take revenge and you shall not bear a grudge, as when he [the speaker] bears hatred towards him, having asked him to lend him something and having been denied; and, thereafter, seeing something demeaning in him, he publicizes it before others. From the beginning, he transgresses \"You shall not bear a grudge,\" by bearing the grudge in his heart. And later, when he takes revenge and reveals the demeaning thing he has seen in him, he transgresses \"You shall not take revenge.\" But he must wipe the thing from his heart!", + "", + "(10) And if one arises and testifies against another by himself before beth-din concerning something forbidden, since no benefit can result from this vis-à-vis monetary [obligations, imposition of] an oath, or invalidation of the other's status of kashruth [halachic fitness] since he is only a single witness in the matter, the only thing he \"accomplishes\" by this is giving the other a bad name, and he also transgresses the negative commandment of (Devarim 19:15): \"One witness shall not testify against a man for every transgression and for every sin,\" and beth-din must punish him with stripes for this. ", + "(11) And all this that we have written applies to one who speaks singly or who listens singly, but if he joins himself to a company of wicked men and speakers of lashon hara to tell them or to listen to them, he also transgresses (Shemoth 23:2): \"Do not incline after many for evil,\" which is an exhortation not to agree with or even join with evildoers, though they be many. (And see further, Positive Commandment 6, where you will see that he also transgresses a positive commandment by this evil \"joining.\" And see above (Negative Commandment 4) where I have cited Pirkei d'R. Eliezer on his [R. Eliezer Hagadol's] will to his son in this regard. ", + "(12) And if he nurtures a quarrel in his speaking, he transgresses (Bamidbar 17:5). \"And he shall not be as Korach and as his congregation,\" which is an exhortation against nurturing a quarrel (viz. Sanhedrin 110a). ", + "(13) And many times another negative commandment is transgressed. For very often one's friend is demeaned for his early deeds, for a family trait, for the paucity of his learning, or for his [mediocre] work, each man according to his situation, things being said to him which anger and confound him and against which he has no defense. Even if this transpired between the two of them alone [no one else being present], he [the speaker] transgresses (Vayikra 25:17): \"And you shall not wrong, one man his fellow,\" which refers to verbal wronging (viz. Bava Metzia 58b). How much more so if this occurred in the company of others! It emerges, then, that if one slights his friend both through rechiluth or through lashon hara, before him alone or before others, aside from transgressing the negative commandment of lashon hara and rechiluth, as stated above, he also transgresses this negative commandment. ", + "(14) And if he demeans another thus, with such words and the like, before him [alone] and before others, to the extent that his face changes color [with shame], he transgresses also (Vayikra 19:17): [\"Reprove, reprove, your fellow and] do not bear sin because of him.\" The Torah exhorted one hereby not to shame his fellow Jew, even for the sake of reproof and [even] between him and the other [alone]. That is, not to speak so sharply to him that he shames him — How much more so [i.e., should he not do so], if not for the sake of reproof and if he is in the presence of others. And all this, if it did not take place in public, but if he \"whitens\" his face [with shame] in public, Chazal have already \"cut him off\" from the world to come, saying (Bava Metzia 59a): \"One who whitens his friend's face in public has no share in the world to come.\" ", + "(15) And if the other were an orphan or a widow, even if they were wealthy, and he spoke demeaningly before them, he also transgresses (Shemoth 22:21): \"Every widow and orphan you shall not afflict,\" the Torah exhorting hereby not to taunt them or sadden their heart with any kind of sorrow. The punishment for this is explicit in the Torah (Ibid 23): \"And My wrath shall burn, and I shall kill you by the sword, and your wives will be widows, and your children, orphans.\" ", + "(16) And sometimes he transgresses also the issur of flattery, which is to many Geonim (e.g., HaRe'em, Baal Hatosfoth, and Hagaon R. Shlomoh ben G'virol) an absolute negative commandment, (viz. Bamidbar 35:33): \"And you shall not flatter [the men of] the land.\" That is, if his intent in speaking lashon hara and rechiluth is to flatter the listener, whom he knows to bear hatred to the one spoken about, and thereby, to find favor in his eyes — an egregious sin — is it not enough that he does not fulfill the mitzvah of reproof (a positive commandment in the Torah), to reprove him for the hatred he bears his friend, that he also strengthens the hatred that already exists among them! And through him [the speaker], he [the listener] will persist in his wrong more and more, so that more quarrels and wrongs will result (G–d forbid)!
And know that this [the following] sin (in our many sins) is widespread. That is, when one speaks demeaningly of his friend, (often,) the listener, knowing that what is being said is unfounded, nevertheless nods his head [in agreement] and he, too, \"smoothes over\" the thing with his tongue, adding some words of taint. For the speaker is sometimes a man of means, or the like, from whom he receives favors, or who he fears will regard him as unwise, or the like [for remaining silent]. And, therefore, the yetzer will entice him, too, to concur in this. But know, my brother, that this, too, is essentially a transgression of the negative commandment of flattery — even if he adds but a few words — as is explained in the Be'er Mayim Chayim.
And in this regard it is written (Mishlei 23:2): \"And put a knife to your throat [against speaking lashon hara] if you are a man of spirit.\" And one must rather expose himself to danger than bring his soul to such a sin. According to the Torah, every man under such circumstances must, in any event, strengthen himself not to abet him [the speaker] even by so much as one movement which would cause it to appear that he concurs with what he is saying. And in this connection we can understand the words of Chazal (Eiduyoth 5:6): \"It is better to be called a fool all of one's days than to be wicked one moment before the Almighty.\" And this, even if he knows that his words of reproof will not be accepted by the speaker; for, otherwise, he certainly must reprove him for this, too (as will be explained, G–d willing, in Hilchoth Lashon Hara, Principle VI). ", + "(17) And sometimes there is yet another negative commandment which is found to be transgressed (in our many sins) — speaking lashon hara against someone in anger, and, at the same time, cursing him — sometimes even by the Name (even if in the vernacular). In doing so, one transgresses an absolute negative commandment viz. (Vayikra 19:14): \"Do not curse a deaf man\" (the meaning being \"even\" a deaf man — how much more so, one who is not deaf, as explained in Choshen Mishpat 27:1).
We have hereby enumerated seventeen negative commandments which are often attendant upon lashon hara and rechiluth — even if he speaks only to a Jew. (For if he slanders a Jew to a non-Jew, the issur is greater and graver, sometimes entering into the category of massur [informing], as we shall explain, G–d willing, in Hilchoth Lashon Hara, Principle VIII). And (transgression of) many of the aforementioned negative commandments are subject to death at the hands of Heaven — such as demeaning a widow or an orphan or profaning the Name. And many of them have implications for the world to come, such as \"whitening\" the face of one's friend in public or honoring oneself in the shame of his friend. This, in the instance of one who habituates himself to this grave transgression of lashon hara and rechiluth, all of which will be explained below, God willing. " + ], + "Positive Commandments": [ + "And now I shall begin, with the help of the Blessed L–rd to explain how many positive commandments one transgresses in speaking lashon hara and rechiluth, as we projected above.
One who bears tales against his friend, aside from transgressing the negative commandments we mentioned above, also transgresses several positive commandments, which I shall explain, with the help of the Blessed One, one by one.
(1) He transgresses thereby (Devarim 24:9): \"Remember what the L–rd your G–d did to Miriam on the way when you went out of Egypt.\" The Torah exhorted us hereby that we mention verbally, always, the great punishment [leprosy] that the Blessed L–rd brought upon the tzadeketh, Miriam the prophetess — who spoke only about her brother, whom she loved as her soul, whom she raised on her knees, and for whom she endangered her life, to rescue him from the Nile. And she did not speak in denigration of him, but only compared him to other prophets. And she did not speak so to his face to shame him, and not in public, but only to her brother Aaron, privately. And he [Moses] was not offended by all this, viz. (Bamidbar 12:3): \"And the man Moses was extremely humble, more than any man on the face of the earth\" — in spite of which all her good deeds did not avail her and she was punished with leprosy for this. How much more so will other people, the fools, who are prolix in speaking \"great and awesome things\" against their friends, be severely punished for this. ", + "(2) And he [the speaker of lashon hara] also transgresses (Vayikra 19:18): \"And you shall love your neighbor as yourself,\" whereby we have been commanded to be as solicitous for our friend's money as we are for our own, and to be solicitous of his honor, and to speak in his praise, as we are solicitous for our own honor. And if one speaks or receives lashon hara and rechiluth against his friend, though it be true, it is apparent that he does not love him at all — how much more so is he in violation of \"as yourself!\"
And the great proof of this [that he is in violation of \"as yourself\"] is as follows: Does not every man know his own shortcomings? — in spite of which he would not want his friend to know, under any circumstances, even one thousandth of them! And even if it happens that a few of his faults become known to his friend, who goes and speaks of them to others — how he stands and waits, wishing the L–rd to grant that they not accept his words and not believe him! And all so that he not be seen in their eyes as unworthy — even though he knows himself to be guilty of very many sins, far more than his friend has revealed. In spite of this, in the access of his self-love, everything is swept away. Thus, exactly in this way must one conduct himself vis-à-vis his friend according to the Torah, to be solicitous of his honor in every respect.
And not in vain did the Torah relate to us the episode of Noach, viz. (Bereshith 9:21-23): \"And he drank from the wine and he was inebriated and he uncovered himself in the midst of his tent. And Cham the father of Canaan saw the nakedness of his father and he told his two brothers outside. And Shem and Yefeth took the garment and placed it on the shoulders of both and they covered the nakedness of their father, and their faces were [kept] turned backwards [when they drew near him to cover him], and the nakedness of their father they did not see.\" And the Torah also relates to us the blessing by which Noach blessed them (viz. Ibid 26-27) and which was ultimately realized — to reveal to us the greatness of this attribute, that one must cover up any unseemliness in his friend with all of his power, just as he would for himself! ", + "(3) And sometimes he also transgresses (Vayikra 19:15): \"In righteousness shall you judge your neighbor.\" For example, if one sees his friend saying something or doing something, which may be perceived as righteous and meritorious or as the reverse, even if he [his friend] is a mediocre person, we are obligated by the Torah in this positive commandment to judge him in the scales of merit. (And if that man is G–d-fearing, we are obligated to judge him in the scales of merit even if they incline more to guilt than to merit.) And one who goes and speaks demeaningly of him because of this thing that he said or that he did, or the receiver [of these words], who perceives him negatively because of what he has heard about him, and does not judge him in the scales of merit, transgresses this positive commandment. ", + "(4) And if through his lashon hara or rechiluth he lowers his friend so that he loses his livelihood as a result, as when through evil-heartedness he publicizes his friend as being dishonest, or, if he is a worker, as being unfit for his work, or the like, he also transgresses (Vayikra 25:35): \"And if your brother grows poor and his hand falls with you, then you shall uphold him [even if he be], proselyte or sojourner; and he shall live with you.\" And (Ibid 16): \"And your brother shall live with you,\" whereby we have been commanded to uphold the hand of an Israelite who has fallen [\"on hard times,\"], either by giving him a gift or a loan, or by going into partnership with him, or by finding a job for him, so that he be strengthened thereby and not fall and be beholden to men. How much more so are we commanded not to cause him to lose his livelihood! ", + "(5) And sometimes, by accepting the lashon hara or the rechiluth, he also transgresses (Ibid 19:16): \"Reprove shall you reprove your neighbor.\" As when he sees his friend beginning to speak demeaningly of another, and he knows that his words [of reproof] will be accepted by his friend (or even if there is a possibility that they will be accepted), the din is that he must reprove him so that the sin not be consummated. Therefore, if he allows him to consummate his lashon hara, he certainly transgresses this positive commandment. ", + "(6) And all that we have written applies even if he speaks demeaningly of his friend to him [alone]. But if he joins himself to a company of men of wickedness and speakers of lashon hara in order to speak to them demeaningly of his friend or to hear [such words] from them, he transgresses also (Devarim 10:20): \"And to Him shall you cleave,\" which Chazal explain as cleaving to Torah scholars, frequenting their assemblies in all circumstances — even eating and drinking with Torah scholars and doing business with them and joining them in all types of activities — all this, in order to learn from their deeds. Therefore, certainly, one who does the opposite of this, joining himself to a company of wicked men, transgresses this positive commandment. ", + "(7) And all this, even if not in the house of study. But if one speaks lashon hara and rechiluth in the house of study or in the house of prayer, he also transgresses (Vayikra 19:30): \"And My sanctuary shall you fear.\" (Our house of study is included in the category of the sanctuary, as explained by the poskim.) And we have been commanded by this verse to fear the One who resides there, wherefore we may make there only reckonings of mitzvah, such as [those pertaining to] the tzedakah fund and the like. How much more so is it forbidden to engage there in laughter, joking, and idle converse. And this is a categorical prohibition, as explained in Shulchan Aruch, Orach Chayim 151:11. And even more so is it forbidden to speak there lashon hara or rechiluth, out of fear of the Blessed L–rd who dwells there, aside from the grave issur in itself [of speaking lashon hara]. In speaking thus, one shows himself not to believe that the Holy One Blessed be He reposes His Shechinah in this house — whereby he has the audacity to speak in the house of the King against the will of the King.
And even those who study Torah regularly in the house of study, where they are permitted to eat and drink (as explained in the aforementioned Orach Chaim, section 1), in any event, if they go astray in the issur of laughing and joking or lashon hara and rechiluth in the house of study, they transgress the positive commandment of \"My sanctuary shall you fear,\" aside from the issur itself. As the Magen Avraham wrote (151:2): \"Are the Torah scholars not exhorted in respect to fear of the sanctuary? All that was permitted them, perforce, is eating and drinking because they learn in the house of study. If they had to eat and drink outside the house of study, their studies would be interrupted.\" (As far as converse in general which is not talk of levity for Torah scholars in the house of study, see what we have written with the help of the L–rd in Part Three.) ", + "8) And if the one before whom he spoke lashon hara or rechiluth were an elder and he demeaned him with this to his face, even if he were an elderly ignoramus, he also transgresses (Vayikra 19:32): \"And you shall honor the face of the elder.\" (And even though the \"elder\" of the verse refers to one who is wise, Chazal have explained that \"And you shall honor\" also reverts to \"the hoary head\" (seivah) that precedes it), for \"honor\" refers to honoring with words, i.e., speaking to him with honor and respect. And if he demeans him, he certainly does not honor him. Likewise, if he is wise, even if he is not elderly, he also transgresses this positive commandment. For the \"elder\" [zaken] of the verse refers to a sage, as it is expounded: [zaken] \"he who has acquired wisdom\" (aside from his coming many times to transgress thereby the graver issur of shaming a Torah scholar, thereby entering the category of apikores [heretic] according to the din. We shall enlarge upon this, the L–rd willing.) And if he is an elder and also a sage, he transgresses \"And you shall honor\" doubly. ", + "(9) And if he whom he spoke about were a Cohein, and he demeaned him thus to his face, he also transgresses (Vayikra 21:8): \"And you shall sanctify him,\" whereby we have been exhorted to accord them [the Cohanim] much honor. And since he speaks lashon hara or rechiluth against him and shames him, he certainly does not honor him thereby, and he transgresses. ", + "(10) And if he [the one spoken against] were his older brother, or his mother's husband or his father's wife, he also transgresses the positive commandment of \"honoring,\" their having been included [in this mitzvah by the addition of \"ve'eth\", [(Shemoth 20:12): \"Honor your father and [ve'eth] your mother,\" as explained in Kethuvoth 103a)]. How much more so — if, G–d forbid, [he speaks lashon hara] against his father or mother themselves, where he certainly transgresses the positive commandment of honoring father and mother — [is such lashon hara especially egregious]! Aside from all this, he also transgresses (Devarim 27:16): \"Cursed is he who demeans his father and his mother\" — may Heaven protect us! ", + "(11) And in all instances, he also transgresses (Devarim 6:13): \"The L–rd your G–d shall you fear,\" whereby we have been exhorted to fear the Blessed L–rd all the days of our life. And, when an act [of transgression] comes to hand, we are obligated to arouse our spirit at that time [to the realization that] the Holy One Blessed be He observes the deeds of all men, and \"returns them vengeance\" according to the evil of the deed; and [in this realization] he will keep from transgressing the will of his Maker. And, of a certainty, one who abandons his soul to this grave transgression of lashon hara and rechiluth violates this positive commandment [of fearing the L–rd]. ", + "(12) And in all instances, he transgresses at that time of speaking lashon hara and rechiluth, the mitzvah of learning Torah, which is an absolute positive commandment, as explained by the Rambam in (Hilchoth Talmud Torah 1) and in his Sefer Hamitzvoth (Positive Commandments 11) and by all the enumerators of the mitzvoth. And there is no limit to the reward of this mitzvah, which is over and against all of the mitzvoth, as explained in the Mishnah (Peah 1:1) and in Yerushalmi (Ibid). For all of the mitzvoth are not comparable to one pronouncement of Torah. And, conversely, the punishment for its neglect is over and against all of the transgressions, as Chazal have explained (Petichah d'Eichah Rabbati 2): \"The Holy One Blessed be He 'overlooked' the sins of idolatry, illicit relations, and the spilling of blood; but He did not overlook the sin of neglect of Torah.\"
At other times, one goes clean of din \"on high\" for transgression of this sin [of neglect of Torah study] by reason of being occupied with earning a livelihood or in pondering how to gain one. But when he speaks lashon hara or rechiluth, how does his livelihood \"gain\" from this? And he also transgresses in this time of speaking [lashon hara] many negative commandments. As explained in Semag (Negative Commandments 13), we have been exhorted by the Torah in many negative commandments not to separate ourselves from Torah in any manner. For there is always some way in which one can fulfill the positive commandment of [studying] Torah — If he is a steady learner, through his learning; and if he is not a learner, he can study the holy works that are translated into the vernacular [Yiddish] in our time, such as Chovoth Halevavoth, Menorath Hamaor, and the like; and he need not remain idle from learning Torah, and speak lashon hara and rechiluth [instead].
And I have also seen this [idea] stated in the name of the GRA [the Gaon of Vilna], who explained the difference between din [judgment] and cheshbon [reckoning]. \"Din\" — one's being judged for the transgression itself; cheshbon — one's being held to account — at the time of judgment for transgression — for the time he could then have spent in fulfilling a mitzvah. \"Woe unto us on the day of din!\" What can we answer if the Holy One Blessed be He reckons against us (for each moment of idle, derogatory, talk and light-headedness, or rechiluth and lashon hara) even the transgression of neglect of Torah for that time alone! For, in truth, with each word of Torah learning, one fulfills the positive commandment [of Torah study] itself! And if one learns a chapter of Mishnayoth or a page of Gemara, he fulfills many hundreds of mitzvoth, as the GRA of blessed memory wrote in Sh'noth Eliyahu (Peah 1:1) in the name of the Yerushalmi. If so, the cheshbon comes to many thousands of holy words of Torah, each one of which is a great mitzvah in itself, that we have actively nullified, and against them, many thousands of transgressions of neglect of the positive commandment of Torah study that we have committed at that very time!
And how much more grievous is the sin if at the very time that one separates himself form Torah, he speaks lashon hara and the like. For with every demeaning remark that he makes against his friend, he transgresses a [distinct] negative commandment in itself, as mentioned in Makkoth 20b and in the name of Rabbeinu Yonah above. So that if we come to reckon only the transgression of separation from Torah for every moment of lashon hara, several hundreds of [transgressions of] negative and positive commandments are added thereto. And how much more so, when we add to this [the transgression of] many other negative and positive commandments that we have expatiated upon until now. One must, therefore, keep himself from the recital of such vanities! ", + "(13) And all this that we have discussed until now applies even when he speaks [lashon hara] about his friend that is true; but if within his lashon hara or rechiluth there becomes intermixed something which is partially false, he also transgresses a positive commandment of the Torah, viz. (Shemoth 23:7): \"From a thing of falsehood keep far.\" And his name [i.e., his classification] also changes for the worse thereby, his now being called \"motzi shem ra\" (\"the spreader of a bad name\"). And his punishment is far more severe than that for the speaker of lashon hara and rechiluth in general. ", + "(14) It also is apparent that [in all eight modes] he also transgresses (Devarim 28:9): \"And you shall walk in His ways,\" whereby we have been commanded to emulate the traits of the Holy One Blessed be He, all of which [traits] are for the good alone, as Chazal have said (Shabbath 133b): \"Just as He is merciful, you, too, be merciful; just as He is gracious, you, too, be gracious,\" and the like with the other good traits, as is explained by the Rambam (Hilchoth Deoth 1:5 and 6). And we find with the Holy One Blessed be He, in His pure and holy traits, that He hates delation [informing] in all modes, even against the most reprehensible of men, as Chazal have said in the episode of Achan [viz. Joshua 7] (Sanhedrin 11a): \"Am I [the L–rd] a delator for you?\" And He hopes for the good and not for the bad (viz. Tanna d'bei Eliyahu 1), and (Sotah 42a): \"Four classes do not behold the Divine Presence: …the class of the speakers of lashon hara, as it is written (Tehillim 5:5): 'For You are not a G–d who desires wickedness, evil shall not dwell with You.'\" Therefore, one who habituates himself to this evil trait does not walk in the way of the L–rd, which is only to do good to others, and he does the opposite — wherefore the Torah designated [lashon hara] as \"evil\" — so that he also transgresses this positive commandment [i.e., \"And you shall walk in His ways.\"]
We have thus enumerated fourteen positive commandments, which tend to be transgressed by lashon hara and rechiluth (aside from the aforementioned seventeen negative commandments). And though all the seventeen negative commandments and fourteen positive commandments cannot obtain with one man and with one slur, as is clear to the reader, still, all who are habituated, G–d forbid, to this evil trait will certainly transgress all of them in the course of time. For sometimes he will come to speak lashon hara against an elder, and sometimes, against a sage. And sometimes he will demean him to his face and sometimes not to his face, as mentioned above. " + ], + "Curses": [ + "And now we shall explain, with the help of the L–rd, what we projected in the beginning, to detail how many arurin he who does not guard himself against this evil trait beings upon himself. (1) Aside from all the aforementioned negative and positive commandments, he transgresses (Devarim 27:24): \"Cursed be he who smites his neighbor in secret,\" which refers to lashon hara, as we find in Sifrei and in Rashi's commentary on Chumash. ", + "(2) He also transgresses (Devarim 27:18): \"Cursed is he who misleads the blind man on the way,\" it being known that the intent of Scripture is to curse one who places a stumbling-block before another so that an issur be committed by him, as in the negative commandment (Vayikra 19:14): \"And before the blind man do not place a stumbling-block,\" which we have already explained (Negative Commandments 4) as also falling into this category. ", + "(3) And if (G–d forbid) this matter becomes hefker [inconsequential] to him, so that he does not take it upon himself to guard himself from it, he transgresses further a third arur (Devarim 27:26): \"Cursed is he who does not fulfill the words of this Torah to do them,\" which is understood as his not accepting it upon himself to fulfill the entire Torah. And he is called a \"mumar [heretic] in respect to one thing\" because of this — gratuitously transgressing this grave issur, regarding this article of the Torah of the L–rd as hefker — being like any other \"mumar in respect to the entire Torah.\" Therefore, his sin is too great to forgive. We have thus enumerated three arurin which are often attendant upon this evil trait. ", + "(And if, G–d forbid, the lashon hara were against his father and mother, he also transgresses a fourth arur (Ibid 16): \"Cursed is he who demeans his father and his mother,\" which we have already explained above (Positive Commandment 14) in the Mekor Hachaim and in the Be'er Mayim Chayim.) ", + "The following Gemara (Shevuoth 36a) is well known: \"'Arur' connotes 'curse,' 'banishment,' and 'oath,'\" Therefore, everyone who knows himself to be remiss in this bitter sin, must fear for his soul, lest (G–d forbid) he be \"banished\" by Heaven because of this (as is written in Charedim regarding one who demeans his father and mother). ", + "And yet other evils stem from the bitter sin of lashon hara, such as the base trait of cruelty and that of anger, which is a grave sin, as Chazal dilate upon in Shabbath (105b). And very often it leads to levity and to other evil traits of the kind. Therefore, form all the words of this introduction, from which we can understand the greatness of the harm wrought by lashon hara and rechiluth, the Torah has explicitly delineated this issur, assigning to it a distinct negative commandment (viz. Vayikra 19:16): \"Do not go talebearing among your people\" more than any of the other evil traits, as we have written in the beginning of our introduction; and the Introduction is hereby completed. ", + "And I would ask my friend, the reader, to constantly read and reread this introduction, for it certainly is of greater avail for the future in this regard than anything else. For it is culled from the Rishonim, whose words are pure and holy, burning like flames. And, of a certainty, they have guarded themselves form this base trait to its very end, wherefore their words make a deep impress on the hearts of their readers. And let the reader also know that I have not selected the negative and positive commandments fortuitously, but I carefully probed and expounded the 613 mitzvoth, and much did I toil until the Holy One Blessed be He helped me find those [commandments] relevant to our subject. ", + "And so that it not be cause for wonder in the eyes of the reader, since the issur of lashon hara is so great, as is that of verbal wronging, why do we find many times in the Gemara that one amora seems to be taunting his colleague. To this, too, I \"opened my eyes,\" and because of this I copied the responsum of the Chavoth Yair that appears at the end of the book. And, in the book itself, I also resolved many [seemingly contradictory] citations, a little here, a little there. " + ] + }, + "Part One, The Prohibition Against Lashon Hara": { + "Principle 1": { + "Opening Comments": [ + "In this principle there will be explained the issur of lashon hara — by mouth, by sign, or by letter — and the greatness of the punishment for one who is habituated to this sin, and the reward for him who guards himself from this bitter sin, and other details. It contains nine sections." + ], + "": [ + [ + "It is forbidden to speak demeaningly of one's friend, even if it be absolute truth. And this is termed everywhere by Chazal \"lashon hara.\" (For if there were in his words an admixture of falsehood, by which his friend is demeaned even more, this is in the category of \"motzi shem ra\" [spreading a false report], in which his sin is far greater). And the speaker [of lashon hara] transgresses a negative commandment, viz. (Vayikra 19:16): \"Do not go talebearing among your people.\" And this [lashon hara] is also in the category of rechiluth. " + ], + [ + "This negative commandment which we adduced is what the Torah stated explicitly for this issur of lashon hara and rechiluth. But aside from this, there are many other negative and positive commandments that one transgresses by speaking lashon hara, as explained above in the preceding introduction. " + ], + [ + "All this, only if one spoke demeaningly of his friend by chance. But if (G–d forbid) he is habituated to this sin, like those who customarily sit and say: \"Thus and thus did Ploni (so and so) do,\" \"Thus and thus did his fathers do,\" \"This and this (demeaning thing) did I hear about him\" — men such as these are called by Chazal \"ba'alei (men of) lashon hara,\" and their punishment is far greater [than that of the former]. For in their perverseness of spirit and their malice of heart they transgress the Torah of the L–rd, and it becomes hefker to them, as explained above in the end of the introduction. And about them it is said in the tradition (Psalms 12:4): \"Let the L–rd cut off all smooth-talking lips, the tongue that speaks haughtily.\" " + ], + [ + "Chazal have said: For three transgressions punishment is exacted of a man in this world, and he has no share in the world to come: idolatry, illicit relations, and blood-spilling — and lashon hara over and above all. Chazal have proved this from Scripture. And the Rishonim have explained that the reference is to those who are habituated to this sin [lashon hara] and who do not take it upon themselves to guard themselves against it, the thing having become \"permitted\" to them. " + ], + [ + "There is no difference in the issur of speaking [lashon hara], as to whether one speaks it of his own volition or whether his friend stands over him and begs him to tell him — in either case, it is forbidden. And even if his father or his Rabbi — whom he is obligated to honor and to fear and not to contradict their words — even if they importune him to speak of a certain thing, and he knows that in the midst of the account he will perforce come to speak lashon hara or even only the \"dust\" of lashon hara, he is forbidden to consent. " + ], + [ + "Even if one sees that if he takes it upon himself never to speak demeaningly of a Jew, or to say anything else that is forbidden, his livelihood will suffer greatly, as when he is in the employ of others who have not the faintest trace of Torah about them (and it is well known that, in our many sins, such men are steeped in this sin to such an extent that if they see one whose mouth is not open [in lashon hara] as wide as theirs, they take him for a fool and a simpleton and because of this may dismiss him from his job and deprive him of a livelihood), in spite of this, it is forbidden [to transgress], as is the case with all the other negative commandments, for which one must give up all that he possesses rather than transgress (viz. Yoreh Deah 157:1). " + ], + [ + "And from this we can understand that lashon hara is certainly forbidden in an instance where only one's personal honor is at stake. As when one is sitting in a company of men and has no way of avoiding them, and they are speaking of things which are forbidden according to the din. If he sits in silence and in no way abets them in their talk, he will be regarded as \"crazy.\" Of this and all such things, Chazal have said (Eduyoth 5:6): \"Better that a man be called 'a fool' all of his days rather than be wicked one moment before the L-rd.\" He must harness all of his powers at that moment to withstand the trial, and [if he does so], he may be completely confident that his reward for this from the Blessed L–rd will be without end. As Chazal have stated (Avoth 5:23): \"According to the strain is the reward.\" And, in Avoth d'R. Nathan: \"One time with strain for a hundred times without strain.\" (That is, the reward for the performance of a mitzvah or the abstention from an issur, which entails strain, is a hundredfold more than for that of the same kind, which entails no strain.) And to such a time [of trial as the above] there certainly applies the statement of Chazal in the Midrash: \"For every moment that one 'muzzles' his mouth, he attains to such secreted light that no angel or [Divine] creature can conceive of.\" (As to how one should conduct himself in respect to reproof and listening if one is \"caught\" in such an evil company as this one, see below Principle VI, sections 4-6, and above, in the introduction to the negative commandments, section 16.) " + ], + [ + "This issur of lashon hara obtains whether it is actually spoken by mouth or stated in a letter. There is also no difference whether he speaks it explicitly or by sign. In all modes, it is in the category of lashon hara." + ], + [ + "And know also that even if in demeaning his friend he demeaned himself with the very same slur — even if he began by railing thus against himself, he has nevertheless not left the ranks of the slanderers." + ] + ] + }, + "Principle 2": { + "Opening Comments": [ + "In this principle there will be explained the din of lashon hara in the presence of three [apeitelata] in all its details. It contains thirteen sections." + ], + "": [ + [ + "It is forbidden to speak lashon hara against one's friend, even if it is true, even before one, and, more so, before many. And the more listeners, the greater the sin of the speaker; for his friend is more greatly demeaned thereby, his taint being publicized before several people. Also, in doing so, he makes several people go astray in the issur of listening to lashon hara. " + ], + [ + "As to there being found a heter [a halachic permit] in the words of Chazal to speak it before three, this applies to something which is not an absolute taint and which can be understood in two ways. It is well known that such things depend on how they are said. It is such a thing that Chazal permitted to say in the presence of three, the rationale being that since he says it before three, he knows for a certainty that these things will come to his [the object's] ears (for \"your friend has a friend, etc.\"). The speaker, therefore, heeds himself in speaking, that what he says will not be understood negatively. (Let one illustration serve for all cases of the same kind. If one is asked: \"Where is fire found?\" and he answers: \"You can find it there, where they always cook flesh and fish.\" This can be understood according to how it is said at the time. If he wishes he can say it in such a tone that contains no taint against his friend. For in truth, there is sometimes no fault in this. It may be that he has a large family and that the Holy One Blessed be He has blessed him with wealth, or that he is an innkeeper or the like, and that when he [the speaker] is asked where fire is to be found, he answers [quite appropriately] that there is no fire to be found now except in that house, where they always cook, etc. All of these things in the category of the \"dust\" of lashon hara depend upon how they are expressed at the time. But if the \"tone\" of his voice and movements is that he [the proprietor of the house or the inn] overindulges in feasting, even though this is not an absolute taint, Chazal has termed it the \"dust\" of lashon hara, and it is forbidden to say it even in the presence of three.) " + ], + [ + "There are some who say that if one speaks demeaningly of his friend before three, even though he certainly transgresses the issur of lashon hara, as mentioned before, still, if one of the three who heard this thing told it thereafter to others, he does not thereby transgress the issur of lashon hara, by reason of the fact that if three know of it, the thing has been heard and become known by all, for \"Your friend has a friend, etc.,\" and the Torah did not forbid as lashon hara something which is bound to be known. And [this is so] only if he relates it by chance; but not if he intends to spread it and to publicize it more.



Even if he does not relate it in the name of the one who told him [so that there is no rechiluth], but casually, to the effect that such and such was heard about Ploni, still he does not escape the issur of lashon hara. " + ], + [ + "And even our heter [to repeat this to another] where there is no intent to publicize it, applies only to the first hearer, who himself heard what Reuven said about Shimon in the presence of three. But he who heard it from him is forbidden to go thereafter, on the authority of his having been told that he heard it in the presence of three, and to tell another of the taint he heard attributed to Shimon, even if he does not mention who it is that purveyed this slander against Shimon — unless the thing were publicized and became known to all. And this applies not only when this second hearer does not himself know whether the allegation itself — that Reuven slandered Shimon — is true, in which instance he certainly is forbidden to believe him [his informer] that Reuven transgressed the issur of lashon hara. But even if he knows himself that Reuven spoke demeaningly of Shimon, but he does not know if he did so in the presence of three, in spite of this, he is forbidden to rely on his words to this effect, and we fear that perhaps it was not in the presence of three and that it is not bound to become public knowledge, wherefore he [the second hearer] is forbidden to tell it to anyone. " + ], + [ + "It seems to me that if the recounting in the presence of three were before G–d- fearing men, who guard themselves against the prohibitions of lashon hara, then, as a matter of course, this report is not bound to be heard; and if so, it is forbidden by Torah law to repeat it afterwards to another. And even if only one of the three were G–d-fearing, guarding himself against the issur of lashon hara, the din remains the same, for there are no longer three [potential] \"publicizers.\" And it may be that this is the din if one of the three were a relative or a close friend of the object of the slander. The same rationale applies here. For he certainly will not go and reveal to all the taint of his relative or his close friend, so that there are not three [potential publicizers] who were present. " + ], + [ + "It also seems to me that only in that city in which the report was heard in the presence of three is it permitted to reveal it on the basis of \"Your friend has a friend, etc.,\" but not in a different city, even if there were communication [lit., \"caravans\"] between the two. [See Be'er Mayim Chayim.] " + ], + [ + "And if the speaker exhorted [the hearers] not to reveal it, even if he said it before many, the issur of lashon hara obtains for the one who reveals it afterwards, even by chance. And even if he sees that one of the hearers or two did not heed this exhortation and revealed [what \"he\" heard] to others, in spite of this, this third one, may not reveal the thing to others, even by chance. [See Be'er Mayim Chayim.] " + ], + [ + "There is no difference in the language of the exhortation, whether he exhorted them not to mention the subject at all anymore, or whether he said to them, \"Let none of this be made known by you\" — in all modes, it is forbidden to reveal the demeaning of another, even to a different person; how much more so to the person demeaned himself. For if it is revealed to another, in the end it will become known to all, and even to him [the person demeaned] through the channels of \"Your friend has a friend, etc.\" It also seems obvious that [the heter of apei telata applies] only if the hearers were three, as opposed to an instance of two who spoke before two, where this heter does not apply at all. [See Be'er Mayim Chayim.] " + ], + [ + "And all this that we have said applies to the issur of repeating it itself, but (G–d forbid) to add even one word or to \"embroider\" the thing before the hearer, as by saying that what was said against Shimon was very well said, and the like — this certainly is forbidden in all modes, for he thereby harms him with his words more than he would have been harmed had he himself heard [the original report] within the normal dynamics of apei telata. And, furthermore, by this [adding to the original], it is clear that he accepts the report as true, and this is forbidden by all [poskim] in all modes, as will be explained below, please G–d, in Principle VII, section 1. ", + "And, therefore, one must take great heed, even if a man is known to have had a certain fault in his youth, but from then until now he has been conducting himself correctly; or if it is known about his forbears that they did not conduct themselves correctly at all, but he does not hold on to their ways, and all such things, where, in truth, he is not open to aspersion, it is forbidden to demean him or to shame him before his friends because of this [early fault]. And one who transgresses and speaks about these things before others, even if not in his presence, in order to shame him in the eyes of his people, even if he adds nothing to the truth, is in the class of the speakers of lashon hara, who do not behold the Divine Presence, as stated in Sha'arei Teshuvah 214. And the heter of apei telata does not apply in such an instance, even if the thing is known to all, since, in truth, he [the object of this report] bears no blemish in this, as written in Yechezkel (18:20-22): \"The son shall not bear the sin of the father. And the wicked one, when he turns from all his sins which he has done… All of the sins which he has done shall not be reckoned unto him in his righteousness. In the righteousness which he has done shall he live.\" And he [who does bring these things up to him] renders him a mockery in the mouths of men. " + ], + [ + "And know also that the entire heter of apei telata applies to the speaker. But, as far as the hearer is concerned — that is, if he knows the nature of the hearer to be such that as soon as he hears the report he will accept it as the truth against Shimon, and may even add some demeaning things against him — to a man like this it is forbidden to intimate anything demeaning about his friend in any form. And one who does so transgresses (Vayikra 19:14): \"Before the blind man do not place a stumbling-block,\" as we expatiated above in the introduction in relation to this negative commandment. And all that we have written concerning this principle in the direction of issur applies even if this speaker did not mention the name of the first speaker, who spoke in the presence of three, but only stated that this and this was heard about Ploni. Even thus it is forbidden. And after all these things and this truth that we have explained, see, my brother, how much one must distance himself from this leniency [of apei telata], which has practically no place in reality; and, especially, even if all the conditions [for leniency] obtain, it is still to be determined whether the halachah is consistent with this opinion [of leniency], since, according to many poskim there is no source for this leniency in the Talmud (as we have written in section 4 in the Be'er Mayim Chayim). Therefore, one who guards his soul will distance himself from this. " + ], + [ + "And now, according to what we have explained, with the help of the Blessed L–rd, of the principles of apei telata, [we realize that] care must be taken that when the seven city dignitaries preside over the actions of the men of the city in matters of assessments and the like, where their judgment will be to the detriment of one and to the benefit of another, and they differ in opinion and decide according to the majority — when they leave the communal chamber, each one must take great heed not to relate thereafter his opinion or the opinion of Ploni to the effect that in the beginning of the case his opinion was to be lenient with the man involved, but his colleagues overruled him and compelled him to accept their view. And it goes without saying that if they agreed among themselves from the beginning that when they left the communal chamber they would not reveal or relate their deliberations to the man involved in the debt — [it goes without saying] that if he did so, this would be an absolute issur; but even if quite casually, without even intending to reveal anything, he happened to tell this to another in such a manner as to make it appear from his words that he did not incline to this [the majority opinion] even now, but that he could not contest it with the others, this, too, is an absolute issur. (And according to the opinion of Hayad Haketanah (Hilchoth Deoth 9) even if one relates casually that it was his opinion in the beginning to be lenient with the man involved, but it came to a vote and they decided according to the majority, this, too, is forbidden.) And there is no difference between whether one reveals this of his own volition or his friend rises against him with insults over this decision which they arrived at in a certain matter. In all instances it is forbidden to place the onus on his colleague and remove it from himself, even if what he says is true. " + ], + [ + "I have also found it fitting to write of another thing explicitly, for I have found many people to be habituated to it. That is, when someone lectures in the house of study it is forbidden according to the din to mock him and to say that there is nothing to his lectures and there is nothing to hear. And in our many sins we see many people to be remiss in this, not considering this mockery as an issur at all. But according to the din it is absolute lashon hara. For through such speech it often happens that he causes monetary loss to his friend, and, sometimes, pain and shame, too. For even if it were true, lashon hara is forbidden even if true. For what benefit does this mocker and jester hope to gain by his levity? If he is a sincere person, to the contrary, he should counsel him [the lecturer] afterwards, in private, and suggest other ways to present his lecture. For in his present approach [mockery], his words are not attended to; and by this [the above] counsel [to the lecturer] he would also fulfill (Vayikra 19:18): \"And you shall love your neighbor as yourself.\" In any event, he should not render him a mockery in the mouths of men. And the heter of apei telata is of no avail here as I have clearly explained in the Be'er Mayim Chayim. " + ], + [ + "If one revealed to his friend, in the presence of three, details of his occupation or trade or the like, things which, in general, are otherwise forbidden to repeat afterwards to another, lest this result in injury or pain to him — now, since he himself revealed it in the presence of three, it is evident that this is of no concern to him, even if it comes to be known in the end. Therefore, the one who hears it from him is permitted ab initio to reveal it to others, so long as he [the teller] does not make it clear that he is opposed to his doing so. [But none of the qualifications adduced above in the discussion of apei telata should be lacking. See Be'er Mayim Chayim.] " + ] + ] + }, + "Principle 3": { + "Opening Comments": [ + "Herein will be explained that there is no difference in the issur of lashon hara between \"in his presence\" or \"not in his presence,\" and that the issur of lashon hara applies even by way of jest and even if the speaker does not identify, while speaking, the man that he is referring to, along with other details. It contains eight sections. " + ], + "": [ + [ + "How great is the issur of lashon hara, which the Torah has forbidden even if true and in all modes. For not alone if he is careful to speak it only in private and to insist that it not be revealed to him [who is spoken about] is it forbidden, [for through this he also brings a curse upon himself, viz. (Devarim 27:24): \"Cursed be he who smites his neighbor in secret\"], but even if he knows that he would speak it even to his face, or actually speaks lashon hara to his face, even so it is forbidden and called \"lashon hara.\" And in one respect, the issur is greater \"to his face\" than not to his face.\" For in his presence, aside from the issur of lashon hara, he [the speaker] clothes himself with the trait of brazenness and audacity, and arouses more strife thereby. And very often this leads also to the \"whitening of (the other's) face (in shame),\" as we have enlarged upon in the introduction concerning the negative commandment of (Vayikra 19:17): \"Do not bear sin because of him.\" " + ], + [ + "As to our sometimes finding a heter in the words of Chazal [for him to speak as he does] if he would not prevent himself from speaking thus before him, this applies only in an instance of the \"dust\" of lashon hara, and when he says something which may be understood in two ways, so that if we explained his words in one way, there would be nothing demeaning about them. And this is known to depend upon the intent of the speaker and upon what is said at the time. For if he wishes, he can express himself by voice and movement in a very low- keyed mode, so that nothing demeaning against his friend can be detected in his words. And if he wishes, he can express himself in such a way that the listener understands his intent, in a different sense, as demeaning. And it is very difficult to determine [the dividing line] exactly. Therefore, Chazal have said that if in the mode of movement by which he utters these words, no one would be ashamed to speak thus before his friend, it is clear that his intent is not to demean him, and it is permitted. But if it is evident from his movements that his intent is to demean him (and if so, a man, in general, would be ashamed to speak thus before his friend), even though the entire affair in itself, even if it be perceived as demeaning, is only the \"dust\" of lashon hara, and true, and he knows that he himself would speak thus even before him, it is nevertheless forbidden. " + ], + [ + "And see further how great the issur of lashon hara is. For even if he does not speak out of hatred and does not intend in what he says to demean him, but speaks only in jest and from light-headedness, still, since in truth these are demeaning words, it is forbidden by the Torah." + ], + [ + "The issur of speaking lashon hara obtains even if he does not identify, in speaking, the man that he is speaking about, but he just speaks in general terms, and from what he says the listener can understand which man he is referring to, this is in the category of lashon hara. More that this — even if there were nothing demeaning in his words themselves, but his words could cause harm or ascription of taint to his friend, which the teller intended by his deceit, this, too, is in the category of lashon hara, and is called by Chazal \"lashon hara in private.\"" + ], + [ + "And there are many other modes of \"men of lashon hara\" speaking by deceit, e.g., speaking \"innocently\" of their friends as if they did not know that what they spoke was lashon hara, or that these were the acts of Ploni [his friend], etc. All such and their like are in the category of lashon hara." + ], + [ + "And know that even if no harm came to that man from his lashon hara, as when the listeners did not accept his words, or the like, even so they do not depart from the category of lashon hara and he requires atonement. More than this — Even if he assumes from the beginning that no harm will come to him from his words, it is still forbidden to speak demeaningly of him." + ], + [ + "And know further a great principle and foundation in these things: If he sees a man who did something or said something — both in the area of what is between man and his Maker or in the area of what is between man and his neighbor — and his words or his deeds can be judged in the scales of good and merit — if that man [the sayer or doer] is G–d-fearing, he must be judged in the scales of merit, even if what he has done seems more inclined to the scales of guilt. And if he is one of the plain people, who guard themselves against sin, but occasionally stumble into it — if the doubt is balanced, he must incline it and judge him by the scales of merit, as Chazal have said: \"If one judges his friend by the scales of merit, G–d will judge him by the scales of merit.\" And this is included in the Blessed One's behest (Vayikra 19:15): \"In [the scales of] righteousness shall you judge your fellow.\" And even if the thing seems more inclined to the scales of guilt, it is very fitting that he regard it as a doubt and not judge it in the scales of guilt. And when the thing is inclined to the scales of merit, where it is certainly forbidden, according to the din to judge it in the scales of guilt, and he judges it in the scales of guilt, as a result of which he goes and demeans him — aside from transgressing \"In righteousness shall you judge your fellow,\" he transgresses further the issur of speaking lashon hara. " + ], + [ + "And even when the scales of guilt are more heavily weighted [than those of merit], where, in respect to the din, the issur of judging him in the scales of guilt is not so great — that is in the terms of perceiving him as not having acted in accordance with the din — but he should not rush to shame him because of this before others without having ascertained that this is consistent with all of the qualifications listed above in Principles IV and V and in Principle X. For there are many things where even though the din may not be with him, it is still forbidden to shame him because of this, as will be clear to those who study these principles. " + ] + ] + }, + "Principle 4": { + "Opening Comments": [ + "In this principle there will be explained the issur of lashon hara between man and his Maker, and the tikkun [correction] for this sin. It contains twelve sections." + ], + "": [ + [ + "It is forbidden to speak against one's friend — even if not to his face and even if it be true — something that will shame him. And not only demeaning things in general, such as mentioning about him the [negative] deeds of his fathers and his relatives, or his early deeds, both those between him and his Maker and [those between] him and his neighbor; for since he now conducts himself correctly it is forbidden to demean him with this and it is called lashon hara. — But even if he saw him of late doing something unbefitting according to the din, one of the things between man and his Maker (for in those things between man and his neighbor there are many distinctions, which we will explain, the L–rd willing, below in Principle X), it is also forbidden to demean him with this, even not before his face, if not in accordance with the qualifications explained below in section 7. " + ], + [ + "And there is no distinction in this between [reporting him to have transgressed] an absolute negative commandment or an absolute positive commandment of the Torah, which is well known to be forbidden, in which instance he will certainly be shamed before the hearer, but even if it is something which many Jews are not careful about, in which instance he will not be greatly demeaned, such as saying about one that he does not want to learn Torah or that something which he said is false and the like (unless there be some benefit in this, such as apprising his friend that something is false, intending only his benefit, as will be explained below in Principle 10) — even in such instances, it is forbidden. For in any event, according to his [the speaker's] words, he is a man that does not fulfill the Torah. And it is even forbidden to speak against him in the branches of the mitzvoth, such as that he is stingy and does not honor the Sabbath as he should (this [the honoring of the Sabbath] being included in the positive commandment of \"Zachor\" [i.e., \"Remember [Zachor] the day of the Sabbath to sanctify it\" (Shemoth 20:8)], as explained in Charedim].) Or even if he maligns him for violating a general edict of the Rabbis, as when they [the Rabbis] rule that ab initio this and this should not be done. And [it is forbidden] even if not spoken to his face, and even if it is true, he [the speaker himself] having seen him do this thing. " + ], + [ + "But this din is subject to various qualifications, as I shall explain. For if he [the object of the lashon hara] were a \"mediocre\" person, a plain man of Israel, who generally guarded himself against sin, and \"stumbled\" in this sin only occasionally, and it is possible to assume that he committed this sin unintentionally, or that he did not know this thing to be forbidden, or that he thought the ruling to be a stringent one [chumra], or conducing to a good trait in general, which saintly men are circumspect in — then, even if he saw him transgress this several times, he should certainly be given the benefit of the doubt, and it is forbidden to expose him, so that he not be an object of shame before his people, and so that he not be shamed even in his own eyes. And it is forbidden to hate him for this, for he must be judged in the scales of merit, this being a positive commandment of the Torah, according to many poskim, viz. (Vayikra 19:15): \"In [the scales of] righteousness shall you judge your friend.\" " + ], + [ + "But if it appeared to them [see Rabbeinu Yonah 215, 218, and 220] that the sinner knew of the issur itself, and committed the sin intentionally — such as illicit relations, the eating of forbidden foods, or the like — the knowledge of this issur having spread in Israel, the following must be taken into consideration: \"If he is \"mediocre\" in other things, usually guarding himself from sin, and in this sin having been seen to transgress only once and in secret, it is forbidden to reveal his sin to others, even not in his [the sinner's] presence, and he who does reveal it is guilty in doing so. For perhaps that sinner has repented of his evil way and his mind has been in turmoil over that sin, and he has been forgiven by the L–rd. For the root of repentance is bitterness of heart, and if he [the viewer] makes this sin public, he [the sinner] will be an object of scorn and mockery in men's eyes — after having repented of his evil and having been forgiven for his sin! Therefore, the fool, who mentions his sin, will himself be sinful and guilty. And it is not to be revealed even to the judges of the city, even if he has with him a second witness to substantiate his claim (for if not, then even without this [possibility of his having repented] it is forbidden to reveal it; for [since he is only a single witness], the judges are forbidden to believe his words and can only confirm him as \"a speaker of lashon hara,\" as we shall explain below), and there can be no benefit in his doing so [i.e., in revealing the sin]. But he must reprove him in private for having rebelled against his G–d by sinning, and [he must] tell him to take care to \"fence himself off\" from the factors that brought him to it, so that he not come to sin again. And his reprover must take care to speak to him gently, so as not to shame him, as it is written (Vayikra 19:17): \"Reprove shall you reprove your neighbor, but do not bear sin because of him [in reproving him harshly].\" And all of this that we have written applies even if he is only a mediocre person in other respects; how much more so if he is a Torah scholar and a fearer of sin, who was suddenly overpowered by his evil inclination, in which instance it is a great sin to publicize his sin. And it is forbidden even to bethink himself of it, for [it is to be assumed that] he certainly repented and that though his evil inclination overpowered him once, his spirit is bitter unto him and his heart is extremely fearful within him over his guilt. As Chazal have said (Berachoth 19a): \"If you have seen a Torah scholar who transgressed at night, do not think evil of him in the daytime, for he has certainly repented.\" " + ], + [ + "But if they see that the sinner is one of the foolish scoffers who hate their reprovers, as it is written (Mishlei 9:8): \"Do not reprove the scoffer, lest he hate you,\" and their words will certainly not be accepted, and men such as these readily return to their folly, so that he may very likely come to sin again — if so, it is better for them if they tell it to the judges of the city, so that they chastise him for his sin and keep him from future transgression. And it would seem that the same holds true for [telling] the relatives of the sinner if [we know that] their words [of reproof] will be accepted by him [see Be'er Mayim Chayim]. And the entire intent of the teller should be for the sake of Heaven and in zeal for the L–rd, and not because of their hatred of him for something else. And the judges, too, should chastise the sinner in secret and not \"whiten his face\" in public, as it is written (Vayikra 19:17): \"Reprove shall you reprove your neighbor, but do not bear sin because of him.\" And all this if they saw him with [i.e., if they were] two witnesses, but if he were a single witness, he may not testify against his friend, for his testimony is in vain, the judges being unable to rely upon it, viz. (Devarim 19:15): \"One witness shall not arise against a man for every transgression and for every sin.\" Therefore, [if he does so], he is considered a motzi shem ra [the spreader of an evil report], concerning which our Rabbis have said (Sha'arei Teshuvah 22): \"One who testified singly against his friend receives stripes of rebellion.\" And our sages have said (Pesachim 113b): \"Three are hated by the Holy One Blessed be He,\" one of them being \"one who sees a thing of ervah [immorality] in his friend and testifies against him singly.\" But he can reveal the thing secretly to his [the sinner's] Rabbi and to his close confidant, if he knows that his words will be accepted as those of two witnesses. And his Rabbi is permitted to hate him for this and to distance himself from his company, until it becomes known to him that he has repented of his evil way. But his Rabbi may not tell this to others, it being no better than seeing it himself, as we have written above in section 4. " + ], + [ + "And it seems to me also that if the man were accustomed to repeat his folly, then even if his Rabbi were not very discreet, so that his sin might become public knowledge, still, if his words of reproof would be accepted by the sinner, so that he would no more repeat his offense, it is possible that it is permitted to reveal it to him [the Rabbi], since the teller's intent is to benefit the sinner and not to demean him. And now we shall return to our previous point, that even if two saw him at the time of the sin, and he were a man who readily returned to his folly, still, it is permitted to reveal this only to the judges of the city and not to others. For, in any event, is it not true that we have seen him transgress this issur but once? Perhaps his evil inclination overpowered him, and then he repented, groaning over this in bitterness of heart — so that this sinner has not yet left the category of \"your neighbor\" because of this (see Vayikra 19:17)." + ], + [ + "And all of these dinim that we have set down apply only to a man who is wont to regret his sins. But if you have probed his ways and seen that the fear of G–d is not before his eyes and that he always persists in a way that is not good — such as one who divests himself of the yoke of Heaven or is unheedful of a transgression which every one of his people knows to be a transgression — that is, whether the sin you wish to reveal has been committed deliberately many times by the sinner or he often transgresses deliberately a different sin which is known by all to be a sin — then it is apparent that it is not because his evil inclination overpowered him that he transgressed the word of the L–rd, but that he does as his heart sees fit and the fear of G–d is not before his eyes. Therefore, it is permitted to shame him and to speak demeaningly of him, both before him and in his absence. And if he does something or says something which can be judged either in the scales of merit or in the scales of guilt, he must be judged in the scales of guilt, since he has shown himself to be an absolute evildoer in his other affairs. And thus have our Rabbis said (Bava Metzia 59a): \"'And you shall not wrong, one man, his fellow [amito]' (Vayikra 25:17) — 'a people who is with you' [am ito] in Torah and mitzvoth — do not wrong him with words!\" And if one does not direct his heart to the word of the L–rd, it is permitted to shame him for his deeds, to make known his abominations, and to spill scorn upon him. And they said further (Yoma 86b): \"Flatterers are exposed because of the desecration of the Name [that they engender].\" And much more so if one reproved him for [his sin] and he did not desist from it, is it permitted to expose him and to reveal his sin in \"the public gate\" and to spill scorn upon him, until he returns to the good, as the Rambam has written in the end of Hilchoth Deoth 5. But it is important not to forget certain considerations that this entails, which I have written of in Be'er Mayim Chayim. " + ], + [ + "When beth-din tell a man a certain din involving a positive commandment, whether in the area of between \"man and his Maker\" or in that of \"between man and his neighbor,\" and he absolutely refuses to fulfill it and has no rationale for his refusal, it is permitted to speak demeaningly of him and even to record his refractoriness in the registry for all the generations [to see]. And if he attempts to excuse his behavior, his din is as follows: If we understand that what he says is not true, but merely an attempt to push us off, we need not believe him, and we may demean him and even record his taint, as mentioned above. But if there is some doubt, it is forbidden to speak demeaningly of him." + ], + [ + "And now we return to what we began with. For from what we wrote in the beginning [sections 3 and 4], we learn that it is forbidden to demean one's friend and to tell of his negative traits, as when we see him to be haughty or to become inordinately angry or [to display] other unsightly traits, which [i.e., the possession of which traits] is absolutely degrading. And though it be true [that he did act as related of him], who knows if he did not repent in bitterness of heart over these evil traits? And even if one saw that he was habituated to these evil traits and that he was not bitter over them at all — in spite of this, it is forbidden to berate him. For perhaps he is unaware of the gravity of the issur. For, in truth, we see it patently in many individuals, even (sometimes) in Torah scholars, that they do not regard these evil traits as such a grave issur — as they are, indeed, in truth, to those who contemplate them in Scripture and in the words of Chazal — but only as something not quite appropriate. And perhaps this sinner, too, is of this mind. And if he knew the true gravity of the issur, it is possible that he would exert all of his powers not to transgress them (viz. Shabbath 69a): \"If he [the sinner] were \"unwitting\" [shogeg] relative to kareth [\"cutting- off\"], (i.e., if he did not know that the sin were punishable by the grave penalty of kareth, and he were \"witting\" relative to [having transgressed] a negative commandment, his act is called \"unwitting\" [in that he is not aware of its full gravity]). To the contrary, if one sees that he [the sinner] is habituated to one of these evil traits, he should reprove him and impress upon him the gravity of the issur. And in this he would be fulfilling the positive commandment of \"Reprove shall you reprove your fellow.\" And it is possible that he would admit that he was doing wrong, but that at the time his way was just in his eyes, viz. (Mishlei 21:2): \"A man's every way is just in his eyes.\" Therefore, it is forbidden to perceive him as \"wicked\" and to go and speak [demeaningly] of him. " + ], + [ + "And even so, if one sees a degrading trait in a person, such as haughtiness or anger or other evil traits or that he neglects Torah study and the like, it is proper for him to tell this to his son or to his students, and to exhort them not to keep company with him so as not to learn from his deeds. For the root of the Torah's exhortation against lashon hara, even when [what is said] is true, applies when one's intent is to shame his friend and to rejoice in his shame. But if his intent is to guard his friend against learning from his [the sinner's] ways, it is obviously permitted, and is also accounted a mitzvah. Yet, in this case and the like, it seems that it is a mitzvah for the teller to explain the reason that he is speaking demeaningly of his friend, so that the listener not err in permitting through him [the speaker] even more [leniency] than this, and also so that he [the listener] not come to wonder how he [the speaker] can thus contradict himself. For at one time he tells him that it is forbidden to speak [lashon hara] even if it is true (as will be explained in Principle 9, that it is a great mitzvah to separate one's young children from this sin), and now, he himself speaks it! (A parallel can be found in Shulchan Aruch, Yoreh Deah 242, as to whether on Shabbath eve certain things may be permitted, which other poskim forbid, and the like.) " + ], + [ + "And note also a great fundamental in these things: If one wishes to bring his friend into his affairs, such as to hire him for his work or to go into partnership with him or to make a match with him, and the like, even if until now he has heard nothing negative about him, still, it is permitted to make inquiries of people as to his character and his dealings. Even though they may tell him something negative about him, still it is permitted, since his intent is for his own good alone, so that he will not come afterwards to injury or to strife or to contention and desecration of the Name, G–d forbid. But it appears to me that he must apprise the one he is making inquiry of, that he wishes to make a match with him [the one he is inquiring about] or enter some kind of partnership, as mentioned above. If he does so, there will be no fear of issur — neither because of his questions (because he has no desire to demean him, but desires only his own benefit, as we have explained — though he must take care not to believe his answer completely (if negative) by virtue of the issur of accepting lashon hara, but [he must \"hear\" the answer] by way of suspicion only — to protect himself) — nor is there any issur by virtue of the answer of his neighbor that would cause us to say that he [the inquirer] transgresses \"Before the blind man you shall not place a stumbling- block,\" For even if he [the answerer] speaks about him [the one inquired about] completely pejoratively, he, too, is not guilty of any issur thereby, since his intent, too, is not to speak demeaningly of his friend, but to tell the truth in order to benefit this inquirer, who has taken counsel with him in this affair, as we explained elsewhere, this being permitted by the din. But he [the answerer] must take great care not to exaggerate his response beyond what he knows to be the truth of the matter and [beyond furnishing] other details pertinent to the inquiry (see below, Principle 9 of Hilchoth Rechiluth in this connection). But if he does not apprise his friend of the reason for his inquiry, but makes himself \"as a stranger\" [to the subject of his inquiry] so that he come to know better the character of that man [inquired about], it seems obvious that he will be in transgression of \"Before a blind man, etc.\"; for through him his friend [the answerer] will perform an issur if he speaks derogatory things about him, even if they be true, as we have explained elsewhere. For the issur of lashon hara applies even to what it true, according to all of the Poskim. And it may not be spoken unless he intends that in speaking thus demeaningly of him some good will \"sprout\" for another. But this lacking, he may not speak it. And even if through his speaking it some good does redound to another, still, his intent was to demean. Therefore, he [the inquirer] must do as we have written. " + ], + [ + "And if he transgressed and spoke lashon hara about his friend and came to repent, it [his repentance] depends upon this: If his friends rejected his words and his friend was in no way demeaned by this [lashon hara] in their eyes, if so, there adheres to him only the sin of \"between man and his Maker\" (and not that of between \"man and his neighbor\"), his having transgressed the will of the L–rd, who commanded this [that lashon hara must not be spoken], as we wrote above in the introduction. His correction is to regret what has passed, confess [his sin] and take it upon himself with a full heart not to repeat this [sin] in the future, as with all sins between man and his Maker. But if his friend were demeaned by this in the eyes of the hearers and through this suffered physical or financial harm, or if he were caused [emotional] pain by this, this is in the category of all the sins between man and his neighbor, which even Yom Kippur and the day of death do not atone for until he conciliates his neighbor. He must, therefore, ask pardon of his friend for this, and when he is conciliated and forgives him, there remains with him only the sin of between man and his Maker, and he must do as mentioned above. And even if his friend does not yet know anything about it, he must reveal what he did to him which was not in accordance with the din, and ask forgiveness of him for this, since he knows that through him this harm was done him. From this we can understand how much one must take care to guard himself from this pernicious trait [of lashon hara], for if one is steeped in this, G–d forbid, teshuvah [repentance] is almost impossible for him. For he certainly will not remember all of the souls whom he grieved by this lashon hara. And even those people whom he remembers as having stirred up evil against will not know of it, wherefore he will be ashamed to reveal it to them. And sometimes 54 he will speak of a family taint and thereby harm all the future generations, so that he can never be pardoned for this. As Chazal have said (Yerushalmi Bava Kamma 8:7): \"One who speaks of a family taint never has atonement [for this].\" Therefore, one must distance himself from this extremely pernicious trait, so that he not thereafter be, G–d forbid, [in the category of] \"the crooked cannot be straightened\" (Koheleth 1:15). " + ] + ] + }, + "Principle 5": { + "Opening Comments": [ + "In this principle there will be explained part of the issur of lashon hara in matters \"between man and his neighbor\": the question of the negation of [good] attributes, the dinim of lashon hara that are dependent upon the man [spoken of], and the issur of lashon hara about the property of one's friend. It contains eight sections." + ], + "": [ + [ + "Just as it is forbidden to shame one's friend in matters between man and his Maker, so is it forbidden to shame him in matters between man and his neighbor, even if what is said contains no admixture of falsehood. And I will not \"conceal under my tongue\" that there are in this [principle] many roots and branches, and that often this din changes [with the circumstances]. We shall speak about this at length, the L–rd willing, below in Principle X. But now we shall discuss one element that is forbidden beyond a doubt. That is, if one sees another asking his friend to lend him money (even though this [i.e., to lend] is a positive commandment of the Torah, viz. Shemoth 22:24: \"When you lend money, etc.,\" as explained in the Book of the Mitzvoth of the Rambam, Positive Commandments 197), or [asking him] for some other favor, which he does not grant him; or [if he sees one transgressing] negative commandments between man and his neighbor, such as taking revenge and bearing a grudge, as is explained in Yoma (23a): \"Which is revenge and which is bearing a grudge, etc.?\" — since he [the object of the lashon hara] did not do him [the speaker] any evil (and there is also no benefit accruing to the affected party by his [the speaker's] recounting this to others), therefore, if he goes and recounts this to others, it is called \"lashon hara\" according to the din. And all this, even if it happened to [the speaker] himself, and it was also clear to him that he could have done him this favor, but refused to do so out of the perverseness of his nature. And there obtain here [also] all the elements of the issur which were explained in the preceding principle in section 3 concerning \"between man and his Maker.\" And even if the withholding of the favor was to another, and the speaker's intent were only zeal for the truth (how much more so if the withholding of the favor were to the speaker himself!), it is certainly forbidden thereafter, to go and demean him for this. And one who transgresses this, aside from stumbling into the sin of lashon hara, also stumbles in this into the transgression of (Vayikra 19:18): \"You shall not bear a grudge.\" And if he intends by what he says to take revenge of him for this, and to publicize the other's perverseness, he transgresses in addition (Ibid) \"You shall not take revenge,\" aside from the issur of lashon hara." + ], + [ + "Now up to this point we have discussed many areas of forbidden speech which sometimes change in din [i.e., forbidden or permitted] according to the circumstances. And now in these sections, we shall speak of the greater part of its components, where there is nothing to say on behalf of the speaker, when he intends no benefit, but only to speak demeaningly of his friend. The stumbling-block here is more prevalent, almost everybody stumbling into it — and only because of insufficiency of knowledge. I shall, therefore, ask that it not be cause for wonder in the eyes of the reader that I expatiate upon it and mention every detail explicitly. For I [venture to] think that perhaps the L–rd will grant that through this, part of this great stumbling-block will be removed. ", + "And I shall begin by saying that it is forbidden to shame one's friend for an insufficiency in what he possesses — whether in wisdom, strength, wealth, or the like. I shall explain my meaning in all of its details: \"wisdom\" — telling people that Ploni is not wise. And there is no difference here as to whether it is false or partially true and he exaggerates the actuality. — This is certainly a great sin, in the order of \"spreading an evil report.\" For he demeans his friend by his falsehoods. — But even if it is the absolute truth, have not all the Rishonim \"rooted it within us\" that lashon hara [is forbidden] even if true! (See Principle I.) And this thing, negating one's possession of a certain eminence, is certainly also in the category of lashon hara. For did the Rambam not write (Avoth 1:17): \"Lashon hara is relating one's evils and his blemishes and demeaning a Jew in any way, even if the demeaned one were [indeed] deficient, etc.\" As he expatiates there, it is called lashon hara if what he says about him is true. (See also what the Rambam has written in Hilchoth Deoth 7:5 to the effect that lashon hara is something, which when it becomes known to men, causes someone to be harmed in his body or in his money or to aggrieve him or to frighten him.) It seems clear, then, that negating one's possession of a certain eminence is absolute lashon hara according to the Torah. For upon reflection we find that this can result in monetary loss or grief, etc. ", + "First we shall explain what we are dealing with now, one's saying about another that he is not wise. For, in truth, there is no [attribution of] deficiency greater than this. For if he were not yet married, if this [lashon hara] were known to people, no one would be found who would want to make a match with him. And if he had an occupation, then whatever occupation he had, whether he were a craftsman or a teacher, who would want to join him in his affairs? And especially if he were a teacher of Law in Israel [i.e., a posek] and one said about him to people that he were not wise, then aside from this being an issur of lashon hara according to the Torah (for certainly, if this were accepted by the hearers and publicized in the city, he would be caused a monetary loss, for no one would want to go to him for din or pesharah [compromise), [aside from this], ", + "even something worse could happen — that by being demeaned before the men of the city, he would, in the end, be removed from his place, and his blood and the blood of his children would be on the head of the speaker; for through his lashon hara, he would have descended to [the taking of] his very livelihood. In addition to this, he greatly demeans thereby the honor of the Torah and its learners and is called \"the shamer of a Torah scholar,\" about which Chazal have said that \"there is no healing for his wound.\" And through this [lashon hara] there will greatly decline the fulfillment of Torah; for if the Rabbi exhorts them thereafter concerning a certain mitzvah in the Torah, they will pay no attention to his words, his having already been publicized in their eyes by the men of lashon hara as a man who is not wise. " + ], + [ + "Further, I will ask you, my brother, about the wiles of the evil inclination (for [my asking you this] is not in the category of lashon hara). Look into yourself: If it were known to you of a certainty that one publicized about you that you were not wise (and the like in the area of negation of eminence), how resentful you would be of him for this! You would think: \"What signs of folly did he see in me? He is nothing other than an evil-hearted person and a speaker of lashon hara, whose desire is only to demean his friend and to degrade him!\" And yet, when you yourself do this to your friend, who in many things is much better than you to the L–rd and to people, you do not see this as a sin at all! See the great blindness in this! And, in truth, when you reflect upon this, you will find in this instance of the varieties of the issur of lashon hara many more [elements] than in the others. This is so because in other instances of his saying about his friend that he transgressed an issur both in the area of \"between man and his Maker\" or in the area of \"between man and his neighbor,\" it very often happens that his sole intent is zeal for the L–rd. And though this is of no avail for the din [it still being considered lashon hara (viz. Principle IV, section 2, and also section 1), still his intent was not for evil; as opposed to this instance, where his sole intent was to demean his friend and degrade him, an egregiously bad trait, as explained in the Sha'arei Teshuvah of Rabbeinu Yonah. And also, in terms of the hearer. For in the other aforementioned instances of lashon hara, his [the speaker's] words are not immediately accepted. And, of a certainty, many listeners will say: \"So long as we do not see it with our own eyes, we will not believe it. And certainly, in what you have said, even if it is true, there must have been some mitigating circumstances which led him to act in this manner, for, as it was told, we cannot believe such things of him.\" And if it develops afterwards that what he said is false, the speaker will be an object of scorn and shame to all, for having spread a false report of his friend. But in this instance, if he degrades his friend and publicizes him as a fool and a simpleton to all, as a result of which all the townspeople will make him an object of shame and scorn, it often happens, in our many sins, that not one of the hearers will say: \"Speak less and pity the honor of Israel. Why do you have to shame him so much!\" — as if the speaker had done no wrong thereby. And of such a speaker it is said (Mishlei 30:20): \"She ate and wiped her mouth and said: 'I have done no wrong.'\" " + ], + [ + "And all that we have written applies even if he said about him only that he is not wise in worldly matters. How much more so, if he said about one whom the people of the city thought to be wise in Torah, that he is not so wise, and that he knows but little in Torah, and through this they come to think less of him. Certainly this is in the category of lashon hara, even if true, since his intent is not for benefit but only to lower his friend in the esteem of the hearers. For through this, on whichever level he stands, this can cause him harm, or, in any event, distress. I will provide two illustrations. If one says about the city Rabbi before the people of the city that he is not very wise in Torah, but that he knows a little of the halachic rulings that are needed in practice — even if this be true, it is absolute lashon hara according to the Torah. For by this, he completely lowers his honor and undermines his very livelihood, and decreases thereby the honor of the Torah and the fulfillment of its mitzvoth (as mentioned in section 2). The same applies if he says the like about one who was recently married in the city. For certainly his honor will fall in the end in the eyes of his in-laws and of the members of his household when it becomes known to them that he is of little consequence in the city. And there is no greater harm and pain than this and the like. It is difficult for me to illustrate everything, but, \"Give to the wise and he will wax yet wiser\" (Mishlei 9:9). For I have come only to arouse, and the wise man will understand all by himself. And know also that the same applies if he says about a worker that he is not a good worker. This, too, is absolute lashon hara, for here, too, all the aforementioned considerations apply. (And if in this and all the other instances that we have spoken of, his intent is not to demean, but only to derive some benefit, this will be discussed, the L–rd willing, in Principle IX of the laws of rechiluth.) " + ], + [ + "And now we shall explain what we wrote above (section 2) [about demeaning one] \"in respect to 'strength.'\" That is, to say about one before the men of the city that he is by nature a weak man. This [i.e., the din in this case] depends [upon the circumstances]. If, according to the circumstances, he can be harmed by this, as when he is a day-laborer or a teacher (and there are many of this kind), then certainly what he says is in the category of lashon hara. And, \"in respect to wealth.\" That is, to say about one before others that he is poor or not wealthy — \"as they say about him in the city\" — and that whatever he has is on credit to others. This, too, is in the category of lashon hara. For certainly, if this becomes public knowledge, he will not thereafter find anyone to extend him credit, and this will cause him harm and great distress, and it will threaten his very livelihood. And, over all, the man of heart must certainly take care (if he intends no [particular] benefit), that there not result from this any harm to the one spoken about. And if, in all of these instances, he must say what he does in anticipation of some benefit, all of this will be treated below (i.e., in which circumstances and by what means), the L–rd willing. (viz. Part II, Principle 9.) And one must take great care not to be hasty to be lenient in this matter and say: \"I do not intend to demean this man but [to derive] such and such benefit.\" For there are many details that must first be resolved. (viz. Part II, Principle 9.) " + ], + [ + "And know also a basic principle concerning lashon hara — that it depends upon the man spoken of. So that it is quite possible for one to say the same thing about two people and to be praising the one and speaking lashon hara of the other. For example, if he says about someone, whose sustenance is provided by others and who has no problems of a livelihood, that he learns [Torah] about three or four hours a day, he would be demeaning him greatly and would be guilty of lashon hara. But if he said the very same thing about one who toils for a living, this would be great praise. And the same applies to other instances of positive commandments, such as that of honoring the Sabbath. So that if he said about one of the poor townsmen that he spends this and this much [(a substantial sum for him)] to honor the holy Sabbath, this is great praise for him. But if he said the very same thing about one who was considered a wealthy man, it would be very demeaning to him, and he would be scorned by men because of this; and he [the speaker] would be guilty of lashon hara. ", + "The same applies to [the giving of] charity. It [i.e., whether or not it is lashon hara] depends upon his [the object's] financial status. What is praise to the one, is insult to the other. And thus with [mitzvoth] between man and his neighbor. If it be said about a mediocre person that he conducts himself in such and such a manner with his employees, it would not be demeaning to him. But if the very same thing is said about a man of eminence in Israel, it would be demeaning to him (and thus in all similar instances). Therefore, it is very difficult to include in a book all of the instances in which one can fall prey to lashon hara. But make the words of the Rambam (Hilchot Deoth 7) \"a crown to your head,\" and remember them always: that anything which, when publicized, can cause his friend physical harm, or monetary loss, or pain, or fright is lashon hara. ", + "And take care, my brother, that the evil inclination not deceive you into saying: \"But have Chazal not said (Shabbath 31b): 'Whatever is hateful to you, do not do to your friend?' What have I said about him?\" That he learns Torah only three or four hours a day? Am I commanded to love him more than I love myself? Would that they said about me that I learned Torah three or four hours a day!\" And the same with charity, Shabbath expenses, and the like. In truth, this is a mistake, for the intent of the Gemara in \"All that is hateful to you\" is \"All that would be hateful to you if you were on his level.\" And, in truth, this is dependent upon the person that is spoken of, and the place and the time. If, under the circumstances this [i.e., what you say about him] would be demeaning to him, this certainly is lashon hara according to the din. " + ], + [ + "And know that just as it is forbidden to slander one's friend, so is it forbidden to \"slander\" his possessions (see Rabbeinu Eliezer Mimitz in Sefer Yere'im). And it is very common, in our many sins, that one shopkeeper slanders the wares of another (and so, in other instances of the same kind), out of envy. And this is absolute lashon hara according to the Torah." + ], + [ + "The issur of speaking lashon hara, which the Torah forbade in speaking demeaningly of one's friend, applies even if it be true, and even in private; how much more so is it forbidden to speak demeaningly of one's friend before two. The sin is greater than doing so before one, for people will more readily believe it, and he will be more greatly scorned in their eyes if they hear it from two. And whenever the issur of lashon hara is mentioned in general, the intent is in all [eight] modes, unless we indicate otherwise." + ] + ] + }, + "Principle 6": { + "Opening Comments": [ + "In this principle there will be explained the issur of accepting lashon hara and hearing lashon hara, and how one should conduct himself in these matters ab initio; and also, if he is \"caught\" in a bad company of \"men of the tongue,\" how he should conduct himself in accordance with the Torah, and many other details. It contains twelve sections." + ], + "": [ + [ + "It is forbidden to accept lashon hara according to the Torah, both in things \"between man and his Maker\" and things \"between man and his neighbor.\" That is, we may not believe in our hearts that what is said is true. For, if we do, we will look down upon the one spoken of. And [this applies] even if he [the hearer] explicitly disagrees with what is said. For if not, he doubles the sin — speaking [(by being an accessory to the speaker)] and accepting. And the accepter transgresses (Shemoth 23:1): \"You shall not bear a false report,\" concerning which Chazal have said in the Mechilta, that this is an exhortation against accepting lashon hara, aside from the other negative commandments and positive commandments adjoined to this, as we have written in the introduction. And Chazal have said (Pesachim 118a) that all who accept lashon hara deserve to be cast to the dogs, it being written \"You shall not bear a false report,\" preceded by (Ibid 22:30): \"To the dog shall you cast it.\" And they have also said (Rambam, Hilchoth Deoth 7:13): \"The punishment of the accepter is grater than that of the teller.\" " + ], + [ + "Even on hearing lashon hara alone there is an issur according to the Torah (even if at the time of hearing he does not intend to accept what is said), since he inclines his ear tohear. But there is a difference between hearing and accepting in several respects. For in hearing [alone, without accepting], there is no issur only when what is said does not affect him in the future. But if it does if true, as when he understands from the beginning of what he says that he wishes to show that the one spoken about is not to be trusted, and the like — if, originally, he [the hearer] intended to take him into his business or to enter into partnership with him or to make a match with him, and the like, he is permitted ab initio to listen and to suspect [that it might be true], so that he can guard himself against him. [This is permitted] since his intent is not to listen to the demeaning of his friend, but to guard himself against future injury or strife and contention and the like. The same applies when he derives no personal benefit from what is said; but if by his listening, some benefit may result for others, it is also permitted. As when he wishes to hear this thing in order to find out afterwards if it is true and to reprove him [who is spoken about] for this. Perhaps this will result in the sinner's repenting, or in returning the theft to its owners, or to appease the one he \"insulted and blasphemed,\" and the like, in which instance it is permitted. But to accept it — that is, to believe in his heart that it is true — is forbidden in all instances." + ], + [ + "And let it not be cause for wonder in the eyes of the reader — \"If so, how can we satisfy the demands of Heaven [i.e., \"between man and his Maker\"] if you have fenced the way against us, that even the hearing alone of one's friend being demeaned is forbidden:? Perhaps it might affect me in my business or the like\"? The answer: If one wishes to satisfy the demands of Heaven vis-à-vis hearing, let him deport himself thus: If one comes to him and wishes to tell him about his friend, and he understands that he wishes to say something demeaning about him, let him ask at the outset: \"What you want to tell me, might it affect me in the future, or might I [by hearing it] be able to correct things by reproof, or the like?\" If he answers him in the affirmative, he is permitted to hear it. And he may not believe it as of yet, but only suspect, until the thing be probed. But if he understands from his answer that no benefit will be derived by the hearing, or that the speaker only wishes to vent his wrath against the one spoken about by acrimoniously imputing evil to him in the greatness of his hatred of him, it is forbidden even to hear. " + ], + [ + "And sometimes it is a mitzvah to hear one's speaking demeaningly of his friend, as when he feels that by hearing the story completely, he might be able thereafter to show the speaker or the other listeners that what was said about him was not true, or other things in his favor. And there are yet other circumstances in which it is a mitzvah to hear. As when one comes before him to complain against his friend for something he has done against him, and he knows that by listening to him he might assuage his wrath so that he will not repeat the story to others (for perhaps the others would believe him and thereby be \"accepters of lashon hara\"), and by this he would \"increase peace in Israel.\" But in all of the heterim that we have mentioned in respect to hearing, he must take great care not to believe what he hears categorically, but only to \"suspect,\" so that he, too, not be ensnared in the net of the acceptance of lashon hara. " + ], + [ + "And now let us return to our subject. Our having written (in section 2) that even hearing lashon hara is an issur of the Torah — that is, to go and hear. But if one was sitting in the company of people who had gathered for a certain purpose, and they began to speak forbidden things, and he feels that his words of reproof would be of no avail to them, [what he should do] depends upon the following: If it is possible for him to leave them or to place his fingers in his ears, it is a great mitzvah for him to do so, as Chazal have said in Kethuvoth (5a). But if it is impossible for him to leave, and he feels that this device of putting his fingers in his ears is also very difficult for him (for they would mock him and he certainly could not do this), in any event, let him see to it to gird himself at this time of trial, and \"battle the war of the L–rd with his evil inclination,\" not to stumble, in any event, into the issur of the Torah of hearing and accepting lashon hara. This entails three requirements of which he must take great heed, so that he rescue himself from the issur of the Torah which inheres in this sin:

a) He must resolve within himself with a firm resolve, not to believe the demeaning things they say about their friends.

b) He should not be \"comfortable\" in hearing these forbidden things.

c) He must discipline himself not to reveal to the speakers any movement from which it would appear that he agrees with what they are saying." + ], + [ + "When does the foregoing apply? When at the time he sat down among them they were not engaged in forbidden speech, and even now, he cannot get away from them. But if at the time that he wanted to sit among them, they had already begun to speak in this manner, or if he could have gotten away from them and he was lax in doing so, or if he knew these men to be \"natural slanderers,\" whose desire was always to speak demeaningly of their friends, and he went and sat among them — even though he took no part in their conversation and was \"uncomfortable\" with them, still he is called a poshea [an \"offender\"], like them, for having transgressed the words of Chazal, who commanded that one distance himself from improper words. How much more so if his intent is to hear their words! His sin is \"too great to bear,\" and he will be inscribed because of this, above, in the \"Book of Remembrances\" as a wicked man and \"a man of lashon hara,\" as we find in Pirkei d'R. Eliezer, in the will of R. Eliezer Hagadol to his son Hyrkanus: \"My son, do not sit in the company of those who speak ill of their friends. For when their words rise above, they are written in a book. And all who stand there are written down as 'a company of wickedness and men of lashon hara.'\" Therefore, men must greatly distance themselves from an evil company such as this. " + ], + [ + "And know that just as we have written in the name of the poskim that according to the Torah it is forbidden to believe demeaning things that others say about their friends, so the din is that even if one knows that what was told him is true, but that they could incline [his judgment] in one direction or another, and the one who told him judged him in the scales of guilt, wherefore he demeaned him — and it is known that it is a mitzvah for the hearer to judge him in the scales of merit (and this is a din in the Gemara (Shevuoth 30a) and a positive commandment of the Torah according to several poskim) — and if one transgresses this and does not judge him in the scales of merit, and agrees with the speaker, who demeans him — not only does he transgress (Vayikra 19:15): \"In righteousness shall you judge your neighbor,\" but he is also called \"an accepter of lashon hara.\" For because he did not judge him in the scales of merit, the demeaning words came to be believed of him. " + ], + [ + "And all this even if the story were about a plain man, who usually was careful not to sin, but sometimes stumbled into it. How much more so if it were about a G–d-fearing man, to whom there applies even more the mitzvah of \"In righteousness shall you judge your neighbor\" (viz. Rambam on Avoth 1:6 and Rabbeinu Yonah, Sha'arei Teshuvah 218). And he [the hearer] transgresses this and judges him in the scales of guilt, agreeing with the speaker in his demeaning of him! Of a certainty he transgresses the issur of accepting lashon hara. " + ], + [ + "Just as the issur of accepting lashon hara obtains when the speaker says about someone that he now did something improper, concerning which we were commanded not to believe in our hear that the story is true (as mentioned above in section 1), so does it obtain relative to the other instances of the issur of [speaking] lashon hara that we explained above (such as shaming one with the deeds of his forbears or with his own early misdeeds, since he now conducts himself correctly, or [shaming him] with a lack of wisdom, both in Torah and in worldly affairs, and the like [as mentioned above in Principle IV and V].) In anything that is demeaning to him, we have been commanded, likewise, not to accept the words of the speaker for the one spoken of to be shamed in our eyes. In sum: Wherever there is an issur vis-à-vis the speaker for his speaking, there is an issur vis-à-vis the accepter for his accepting. " + ], + [ + "Even though we explained that acceptance of lashon hara — that is, to believe in one's heart that the thing is true — is forbidden according to the Torah, still, Chazal have said (Niddah 61a): \"One must, nevertheless, suspect.\" That is, one must accept the thing on the level of suspicion alone, to guard himself from him [the object of the lashon hara] so that no harm come to him at his hand. And let there be no doubt about the fact that a man is assumed to be kasher [unless proven otherwise]. And so he [the hearer] is still obligated to grant him [the one spoken about] all the good commanded by the Torah [to be accorded] to all the men of Israel. For his worth has not been diminished in our eyes in any way because of this lashon hara. But the Torah has allowed us to be suspicious on the basis of the lashon hara to the extent of guarding ourselves and others from him. Therefore, the poskim have written that our being permitted to suspect obtains where harm may befall us or others if we do not suspect him. (The aspect of \"others\" requires extensive explanation. See the Be'er Mayim Chaim here and below in Part Two, Principle IX. For there we will expand on this with the help of the L–rd.) But in other instances [aside from fear of harm], it is forbidden to suspect on the basis of lashon hara and to believe him [the speaker] at all. " + ], + [ + "And there are many things in which men stumble in the area of \"to suspect,\" and it merits much discussion, but this is not the place to treat it at length. I shall write about it, L–rd willing, below, in the last paragraph. But, in sum, their saying that one must \"suspect\" [in the area of] lashon hara, refers only to guarding oneself against the object [of the lashon hara], but, G–d forbid, to do anything against him or to cause him harm or shame because of this, great or small, even if the lashon hara were spoken of him by a single kasher witness, who testified about him thus in beth-din, (for one witness is of no avail except for [the imposition of] an oath) and, more than that, even to hate him in his heart because of this — this, too, is forbidden according to the Torah. How much more so can he not exempt himself, because of the lashon hara, from his obligations to the one spoken of. " + ], + [ + "And if he already heard lashon hara and accepted it in his heart, both in the area of \"between man and his Maker\" and that \"between man and his neighbor,\" his amendment is that he strengthen himself to remove these things from his heart, that he not believe them, and to take it upon himself for the future not to accept lashon hara anymore about any man of Israel. And he should confess this, and thereby he will correct [his transgression of] the negative and positive commandments that he was guilty of by accepting lashon hara, as explained above in the introduction, if he has not yet related it to others (see Be'er Mayim Chayim). " + ] + ] + }, + "Principle 7": { + "Opening Comments": [ + "In this principle there will be explained the issur of the acceptance of lashon hara, whether it were stated before three or before him [alone], and the din if he heard it from many people or it were publicized in the city, or one spoke it \"in his innocence,\" or [the speaker were] one who was believed by him as two [witnesses] are. It contains fourteen sections. " + ], + "": [ + [ + "The issur of accepting lashon hara obtains even if the speaker speaks it in public, before many people. Still, it is not to be concluded because of this that it is true, but the bearers must suspect [that it might be true] and probe the matter. And if it becomes clear to them that it is true, they should reprove him [the object of the lashon hara] for it (i.e., for what he has done or said). " + ], + [ + "There is no heter to believe lashon hara, even if the speaker spoke it to his face, since we have heard no acknowledgment of this from the one spoken about; how much more so [are we not to believe it] if the speaker is not now before him, but only says that he would have spoken it to his face. And, in our many sins, men greatly stumble in this. And even if he remains silent now, when the demeaning things are said before him, even so, no proof is to be taken from this that what was said was true. And even if it was always his [the object's] nature never to remain silent when he was told something against him, and this time he does remain silent, [this is no proof of his guilt], for perhaps, this time, he overcame his nature and resolved \"not to answer to the quarrel,\" or perhaps he saw that certainly they would believe the words of the speaker rather than his — as is the nature of the world, it being commonly held that if one but speak the things to the other's face, even if the other deny them a hundred times, he will be believed no more — wherefore he took counsel with himself that it were better to remain silent and be of the company of \"the shamed.\" This being so, it is forbidden to take proof from this [his silence] that the thing is true. " + ], + [ + "Just as it is forbidden to accept lashon hara if he heard it from one, the din is the same even if he heard it from two or more. And this applies not only when they [the speakers] are rendered \"evildoers\" by their speaking in which instance they are certainly not to be believed (for even according to their words that Ploni acted improperly, they have transgressed \"You shall not go about talebearing,\" which applies even to [tales] that are true, in which instance they themselves are evildoers, so how, then, can we believe them about this Jew, whose status until now was one of absolute kashruth? For he who is suspected of having transgressed the negative commandment against lashon hara is [also] suspected of lying, fabricating, and adding. And what of it if they are two? Even if they were many more, \"a band of evildoers are not of the count\" [of kosher Jews]!) — but even if what they say about him is not something for which they are branded \"evildoers\" if the truth is with them, even so, it is forbidden to accept their words and to believe them implicitly; for, even if they are two or more, the title \"witnesses\" can be ascribed only to those who testify in beth-din, but not to those who testify outside of beth-din, who, even if they speak falsely, are not called \"false witnesses,\" but \"spreaders of an evil name\" alone. All this, as far as belief is concerned, but to suspect is permitted, even if he heard it from one alone. " + ], + [ + "The same is true if a rumor has spread about someone that he has done something or said something not in accordance with the Torah, whether a greater or lesser issur, it is forbidden to accept it, to believe it implicitly, but only to suspect, until the thing is clarified. How much more so must he take care, if he wishes to tell the thing to others, that he have no intent to spread the rumor and to reveal it further, as we explained above (viz. Principle II, section 2). " + ], + [ + "All this that we have said applies to a Jew in general; but if he were already known from the past to be an evildoer, it having been revealed about him several times that he transgressed flagrantly issurim known to all of Israel to be forbidden, such as fornication and the like — about such a man it is permitted to accept lashon hara. " + ], + [ + "And if one comes to him and tells him of his affairs, and includes something demeaning both to himself and to his friend, he is permitted to believe only what applies to himself and not what applies to his friend. " + ], + [ + "And now we shall begin to explain, with the help of the L–rd, the din of accepting lashon hara from a man who is believed like two witnesses, or from someone speaking \"in his innocence,\" or if there are elements in what is said which indicate it to be true. And though in most of their dinim they are alike, I have divided each one into sections by themselves, for there are several details in which each one is different from the other, and also so that the eyes of the reader not be overtaxed by the abundance of branches which spread from each one. And this I have begun with the help of Him who graces man with knowledge. ", + "The issur of lashon hara obtains even if it is heard from one who is believed [to the hearer] like two witnesses. As to what we have written above, in Principle IV, section 5, that it is permitted to reveal the matter secretly to his Rabbi or to his close confidant if he knows that his words will be believed like those of two witnesses, and that it is permitted for his Rabbi to accept his words and to hate him [the object of the lashon hara], and to distance himself from his company, until it becomes known to him that he has repented of his evil way — that is there, where it is a thing because of which he is, in truth, permitted to speak demeaningly of him if he has not repented, since he knowingly transgressed something which is known by all of Israel to be forbidden, in which instance no merit is to be posited of him (as in the act of Toviyah in Pesachim, 113b, which is an act of fornication, and the like). Not so, where it is a thing where some merit is to be posited of him, such as lacking knowledge of the issur of the act, or, perhaps, having performed the act unwittingly. Nor [is it permitted] to speak of him demeaningly in general, or as lacking in advantages, as mentioned before in Principle V, section 2, or to bring up the [negative] acts of his forbears or his relatives, or his early [negative] deeds. Certainly, \"being believed like two\" does not apply in these instances. For what difference does it make if this [i.e., what is said about him in these instances] is not false at all? In spite of this, the Torah forbade speaking of him demeaningly because of this, but [legislated] to judge him only in the scales of merit in such things, as explained in Principle IV, section 3. ", + "And the hearer [as well as the speaker] is also forbidden to think demeaningly of his friend in his heart because of this (viz. Principle VI, section 7). And aside from the issur of accepting [the lashon hara], he transgresses \"Before the blind man do not place a stumbling- block,\" along with many other positive and negative commandments, as explained above in the introduction. For the speaker certainly transgresses the issur of lashon hara, as explained by all the poskim, to the effect that lashon hara is forbidden even if true, and he [the accepter] brings him [the speaker] to this issur. For if he refused to listen, his friend [the speaker] would not arrive at this issur at all. And the more the words of the speaker are accepted and his [the speaker's] act is effectual, to that extent the accepter's act is more severe, for through him his friend is brought to such a great issur. " + ], + [ + "And even [if what is spoken of is like the act of Toviyah (viz. Principle VII)], it is not permitted to be accepted categorically, but only with the two following qualifications: ", + "a) only if he [the speaker] tells him that he himself saw the thing; but if he heard it from others, this speaker has no advantage at all. ", + "b) Even if he told him that he saw it himself, it is permitted only to believe him and to distance himself from his [the sinner's] company until it is known that he repented of his evil way, but not to go and reveal it to others (viz. PrincipleIV, end of section 5). How much more so is it not permitted to cause him monetary loss or to strike him, G–d forbid, because of this." + ], + [ + "And if the one who spoke the lashon hara spoke it \"in his innocence\" (This will be explained in the Be'er Mayim Chayim), the din is as follows: If in this matter, even if it be true, there is reason to judge him in the scales of merit, or if it concerns the negation of advantages, or one of the other instances that we explained in section 7, if this speaker did not see the thing itself but only heard it from others, certainly it is forbidden to accept it from him and to believe it in his heart as demeaning to his friend. And even if none of these particulars obtain, still, he must take care not to accept from one \"speaking in his innocence\" anything demeaning about his friend. And it certainly is forbidden to rely on this to go afterwards and tell this to others or to shame him with words because of this. And how much more so is it forbidden to cause him monetary loss or to strike him, G–d forbid, which is definitely forbidden according to the Torah. " + ], + [ + "And if there are \"indications\" that what is said about him is true, the din is as follows: Even if there is in this matter, even if it be true, reason to judge him in the scale of merit, or if it concerns the negation of advantages, or one of the other instances that we explained above in section 7, \"indications\" do not apply here; for certainly we must judge him in the scales of merit, since he is a \"mediocre\" man [and not a confirmed evildoer], so that he not be shamed in our eyes because of this, as mentioned above. But if it is a thing where no element of merit can be found for the doer, it is permitted to believe and to accept. " + ], + [ + "And this applies only if they are real indications; that is, only if they relate directly to the story, and he saw them himself. But if they are far from it [the story] and are only slight indications, or if he did not see them himself, but only heard about them from others, he has no advantage in this [towards acceptance] at all. " + ], + [ + "And know that even with \"real indications,\" this is of avail only as far as being permitted to believe himself the thing that is told him, but as far as going afterwards and telling it to others, it is of no avail. For it has no advantage over he himself seeing something demeaning in his friend, in which instance he is forbidden afterwards to tell others, as explained above in Principle IV, section IV. And know further that in any case it is forbidden to rely upon this heter of \"real indications\" to cause him monetary loss thereby or to strike him." + ], + [ + "Sometimes permission is given to beth-din [to smite one] because of \"the exigencies of the hour.\" As when one comes to cry out before them over something stolen from him, having [as he says] \"real indications\" that Ploni stole the thing from him. And beth-din, too, see the indications, or witnesses testify to them as to their presence. [In such an instance,] permission was given to them [beth-din] to administer stripes [to the accused] so that he confess. But an individual, and even beth-din, if the \"indications\" have not been confirmed by them, but only by the claimant, have not been given this permission. " + ], + [ + "And from this you will see how many people err in these things [to the extent] that if something is stolen from them, and they suspect someone, they tell the city dignitaries that they have \"indications\" against him, and they \"beat and punish\" not in accordance with the din to make him confess. And, in truth, this is not in accordance with the din. For if \"indications\" were like proof to the act [of theft] itself (and the city dignitaries are considered like beth-din), would they not have to know first that it [the object] were stolen? Would witnesses to the \"indications\" not be required, or they themselves have to see [the \"indications\"]? (as in the story of Mar Zutra, viz. Sanhedrin 46a), but not rely on the claimant and smite a Jew in vain! And even only to believe the claimant in their heart that this man stole from him is forbidden because of acceptance of lashon hara. How much more so, to rely upon this and to beat him, whereby they perform a great issur and transgress the negative commandment of \"He shall not [smite] more!\" (Devarim 25:3). " + ] + ] + }, + "Principle 8": { + "Opening Comments": [ + "In this principle there will be explained the issur of speaking lashon hara, in all of its aspects. It contains fourteen sections. In the foregoing principle we have explained what is called \"lashon hara,\" in all of its aspects, and, likewise, the din against accepting lashon hara. And now, in this principle, we shall explain the issur of speaking lashon hara, which the Torah forbade us: the nature of the speaker, the one spoken of, and the one before whom it is spoken, all in order. And, likewise, we shall explain the accepting of lashon hara. Therefore, let it not be cause for wonder in the eyes of the reader that I sometimes write something very simple. This is so that the sequence of things be consistent or because it is something that many err in. Also, if he reads carefully, he will find at the end of each subject something new. First we shall explain the nature of the speaker. " + ], + "": [ + [ + "There is no difference, in the issur of speaking lashon hara, as to whether the speaker is a man or a woman, a relative or not related, though commonly one who is demeaned will not take offense if the speaker is motivated by the family love that unites them. And it is also the way of a relative that when he speaks to one about his kin, his intent is not to demean him, but to be zealous for the truth, it being his view that his relative acted wrongly to another in a certain matter. Still, if he [the speaker] erred in judgment in this respect, i.e., if he was too hasty to incriminate his relative when he was really guiltless, this does not leave the category of absolute lashon hara. " + ], + [ + "And now we shall begin to explain against whom the Torah forbids speaking lashon hara. The issur of lashon hara applies both to [speaking against] a man and [speaking against] a woman. And there is no difference in this between his own wife or someone else's wife. And many go astray in this, in our many sins, it being permitted in their eyes to speak demeaningly of his wife and his father-in-law's house before his brothers and his father's house. But according to the din there is no difference in this if not that he intend in this, future benefit, and not to demean them, and also that there by no admixture of falsehood in his words. And his entire din is according to what is explained below in Principle X, section 6, etc. " + ], + [ + "And sometimes the issur of speaking lashon hara applies even [if spoken] against a minor — as to speak demeaningly of a small orphan whom others are raising in their house. For this [lashon hara] may lead to their driving him out. And all such instances, where through his speaking the minor may be harmed or aggrieved. And [as to the din] if what he says of the minor is public knowledge, see above (Principle II, section 3 and section 9, and Part 2, Principle II, section 3). And if he intends by his speaking to prevent damage that this minor is prone to cause and to guide him in a just path, he is permitted [to speak thus]. But he must know clearly in the beginning that what he says is true and not rely on what he has heard from others, as will be explained below in Principle X. He must also be able to project what his words will lead to, for very often \"a crooked judgment\" results from these things. " + ], + [ + "And know that the issur of speaking lashon hara applies even against an ignoramus [am ha'aretz]. For he, too, is in the category of \"the people of the L–rd and His hosts\" that He took out of Egypt. How much more so, if someone speaks lashon hara against a Torah scholar is his sin extremely severe! And Chazal have said (Berachoth 19a): \"All who speak [lashon hara] after the [burial] litter of a Torah scholar fall into Gehinnom.\" And many times he comes through this to shaming a Torah scholar. And the greatness of the punishment of shaming a Torah scholar is well known (viz. Sanhedrin 99b and Yoreh Deah 243:6) to the effect that shaming a Torah scholar is in the category of (Bamidbar 15:31): \"For the word of the L–rd has he shamed… Cut off shall be that soul. \"But the evil inclination entices men [into believing] that the din of shaming a Torah scholar applies only in the time of the Gemara, when they were exceptionally wise, but not to those in our times. And this is a great error; for every \"Torah scholar\" is [called thus] relative to the generation. And even in our generation, if he is only fit to teach and toils in Torah, he is called a Torah scholar. And if one shames him, even with words in general, even not to his face, he has committed a grave sin and is liable to excommunication (viz. Yoreh Deah 243:7 and Shach 68): How much more so if this Torah scholar is the Posek of the city, in which case the issur of one who shames him is even greater. For aside from the fact that he must regard him as a sage and accord him honor since he relies upon his rulings, when he speaks demeaningly of him, he keeps the public from the service of the L–rd. For through this [lashon hara], the rest of the people will say: \"Why should we go and ask him to rule upon the Torah disputes between us, when he cannot even mediate between us!\" And because of this everyone will build a \"sacrificial mound\" for himself! (along with other corruptions, too numerous to mention, the L–rd protect us!) " + ], + [ + "And this entire issur of lashon hara applies only [when spoken] against the man who is in the category of \"your neighbor\" [amitecha], \"am she'techa,\" \"a people who is with you\" in Torah and in mitzvoth. But those people whom he knows to have \"apikorsoth\" [heresy] among them, it is a mitzvah to demean and to shame, both in their presence and not in their presence, in everything that he sees or hears about them. For it is written (Vayikra 25:17): \"And you shall not wrong, one man, his fellow [amito]\" and (Vayikra 19:16): \"You shall not go talebearing among your people [be'amecha].\" And they are not in this category, for they do not act as Your people. And it is written (Tehillim 139:21): \"Do I not hate your haters, O L–rd? And against those who rise up against You do I strive.\" And one who denies the Torah and prophecy of Israel, both the written and the oral Law, is called an apikoress [heretic], even if he says all the Torah is from Heaven, except for one verse, or one kal vachomer [a fortiori argument], or one gezeirah shavah [identity deduction], or one dikduk [inference]. " + ], + [ + "And the above applies only if he himself heard from them words of heresy, but if others told him, it is forbidden to rely upon this to demean them, both in their presence or not in their presence. And he is also not to believe this in his heart, as in the din of acceptance of lashon hara (viz. Principle VI). But he must take care in the interim to suspect them, and also to warn others in secret not to join them in the interim, until the thing is clarified. And all this applies to hearing in general, but if they are acknowledged heretics in the city, his din is as if he knew [and heard the heresy from] them himself. " + ], + [ + "And know also that if one is acknowledged in the city to be an evildoer, because of other transgressions which it is permitted to demean him for, the din is the same. And who is \"acknowledged\"? One whom the people of the city agree to be an evildoer beyond doubt (because of evil reports that are always spread about him in the area of fornication and the like, things which all of Israel know to be forbidden). But if a rumor in general were heard about him, it is forbidden to rely upon this to demean him, G–d forbid; and even to believe it in one's heart is forbidden, as we have explained above in Principle VII. (And even though I greatly feared to write this [heter] down because of \"the men of the tongue,\" who, as soon as they hear about anyone a trace of something wrong, they immediately brand the man as \"acknowledged\" in wickedness, and they will demean him and attribute the heter to this book; notwithstanding this, I have not omitted it, in accordance with what Chazal said about Rabban Yochanan ben Zakkai (Bava Bathra 89b): \"He said it [(something \"risky,\" analogous to the above)], and in accordance with this verse did he say it (Hosea 14:10): 'For the ways of the L–rd are just. The righteous shall walk in them, and the offenders [(\"the men of the tongue\" in our instance)] shall stumble in them.'\") " + ], + [ + "And know, that others' saying that it is permitted to speak lashon hara against \"men of contention\" applies only if by revealing to men their [the contenders'] great deception in this matter and they see that the din is not with them, the contention will cease. But, failing this, there is no difference in the matter. The following details are also needed [for a heter]: ", + "a) that the things which convince him that they are \"men of contention\" be known by himself and not by reliance upon what he hears from others, unless it is clear to him that what they say is true.", + "b) He must intend the aforementioned benefit and not be motivated by hatred.", + "c) If it is possible for him to silence the quarrel in a different way, without having to speak against them, such as reproof and the like, he is forbidden to speak lashon hara against them — unless he is afraid to reprove them, lest, when \"the men of contention\" see that he is not in agreement with them, they will annul his counsel until he is left with no further recourse to settle the matter. But in such an instance, he must exercise great discretion and not hastily decide to call one party [to the dispute] \"men of contention.\" But he must judge carefully, according to the Torah, who are the \"men of contention.\" And if he cannot decide who is right, \"Sit and do nothing\" is the preferred course. " + ], + [ + "And know further, that even to shame and insult the dead is forbidden. And the poskim have written that there is a prohibition and a ban of the early masters not to defame or to spread an evil report about the dead. All this, even if the dead one was an ignoramus; how much more so, if he were a Torah scholar, is the one who shames him guilty of a great sin and liable to the ban for this! (viz. Yoreh Deah 243:7). And the issur of shaming a Torah scholar obtains even if he shames the scholar himself; how much more so is it forbidden to shame his words of Torah! " + ], + [ + "And now we shall explain before whom it is forbidden to speak lashon hara. There is no difference in the issur of telling, whether he speaks it to others, relatives or non- relatives, or to his wife, unless there be some future benefit to be derived from it. For example, if she gives credit to bad people, whom it will be difficult to collect from later, for which reason he tells her of their bad nature and warns her not to give them credit. The same applies to one partner telling the other about certain people that in his opinion they are not trustworthy, and the like (as in Kiddushin 52b): \"Do not allow the students of R. Meir to come in here, because they are contentious, etc.\") And even if he himself does not recognize their bad nature but has only heard of them, it is also permitted to tell her and to warn her for the future, even though he is not permitted to believe implicitly what he has heard about them; but, in any event, he must suspect. (But in this instance, he must not tell her in such a way that implies that he believes implicitly what he has heard; but he should only say to her: \"I have heard this and this about that man; therefore, be careful not to give him credit.\" But without this, there is no difference in this matter [between his wife and others]. (But many err in this, telling their wives everything that has happened to them with this man and that in the house of study or in the marketplace. Now, aside from the issur of lashon hara, he also stirs up contention thereby. For she will certainly harbor hatred and quarrel because of this with that man or with the members of his household. And she will also incite him to go again and quarrel with that man because of this. And, in the end, she herself will shame him thereby. Therefore, one who is circumspect will guard himself greatly, not to reveal such matters to his wife.) " + ], + [ + "And there is no difference in this issur as to whether he tells people who are not relatives of the man [spoken of] or his relatives. And even for one to speak about his brother before his father is lashon hara. Even if he intends by his telling that his relatives reprove him for this, it is also forbidden. For he should have reproved him first by himself and not immediately gone to speak his shame — unless he assumed that his reproof would be of no avail, in which case it is permitted. " + ], + [ + "And know also that the issur of lashon hara obtains even if he demeans him before a Jew; how much more so if he demeans him before gentiles! For aside from his shaming the honor of Israel and desecrating the honor of Heaven thereby, he also causes great evil thereby to his friend. For if he speaks demeaningly of his friend before a Jew, he will not be immediately believed. But if he speaks about a Jew to a gentile, [telling him] that this Jew is a deceiver and a wronger of men and the like, he will believe this immediately and spread it to all and cause him harm and grief. How much more so, if he goes and informs against a Jew before gentiles, is his sin too great to bear. For he enters by this into the class of \"the informers,\" and his din is like that of a heretic and of those who deny Torah and the resurrection, \"Gehinnom ending, but they not ending.\" (viz. Rosh Hashana 17a). Therefore, every many of Israel must greatly guard himself against this. And one who transgresses this and goes and informs against a Jew before them is like one who would insult and blaspheme and lift his hand against Moshe Rabbeinu, may peace be upon him (viz. Choshen Mishpat 26). " + ], + [ + "And now we shall explain the din of accepting lashon hara. The acceptance of lashon hara, which the Torah exhorted us against, is not to believe in one's heart that the thing [said] is true. There is no need to expatiate upon [the difference between] the nature of the accepter and [that of] the man whom he accepts about. For there is almost no difference. But, the principle of the thing, in short, is this. Every Jew is commanded not to accept lashon hara against any other Jew — except about heretics, informers, and the like — those who have left the category of \"your fellow.\" " + ], + [ + "There is also no difference in the acceptance of lashon hara as to whether he heard it from others or from his father, his mother, or the members of his household. More than this, we find (Tanna d'bei Eliyahu 28) that if a man saw his father and mother speaking \"superfluous words,\" such as lashon hara and the like, aside from being exhorted not to accept their words, he is exhorted to prevent them from speaking these words. And if he remains silent, both he and they are greatly punished. And it is stated in Shabbath 54b that one who should protest against the men of his household [but does not] is \"caught\" [for punishment] in time to come for the men of his household. That is why a man should always be accustomed in his house to reprove for these things (but only gently, and to present before them the greatness of the punishment for this in time to come, and the greatness of the reward for one who keeps himself from this.) And he should, especially, always take heed of himself, that the members of his household never hear from his mouth anything demeaning against his friend. For if he himself transgresses this, aside from the issur itself, he himself becomes a great obstruction. For he will never again have a justification for reproving them for this. And, for the most part, the conduct of the members of the household in such things is patterned after the conduct of the head of the household himself. Therefore, he himself must take great care in this, and it shall go well for him in this [world] and the next. " + ] + ] + }, + "Principle 9": { + "Opening Comments": [ + "In this principle there will be explained avak lashon hara [the 'dust' of lashon hara], in all of its details. It contains six sections." + ], + "": [ + [ + "There are things which are forbidden because of the \"dust\" of lashon hara. As when one says about another: \"Who would have said about Ploni that he would be the way he is now!\" or \"Don't talk about Ploni. I don't want to talk about what happened or what will happen,\" and the like. Also in the category of the \"dust\" of lashon hara is speaking in one's praise before his enemies; for this will cause them to speak demeaningly of him. And it is forbidden to be profuse in praise of him, even if not before his enemies; for through this he will come to demean him in the end, saying: \"except for this one bad trait that he has.\" Or the listeners will say: \"Why do you speak so much in his praise? Does he not have this and this trait?\" " + ], + [ + "All this, if he does not praise him in public. But in public, it is forbidden in all cases. For in a gathering of many people there are bound to be found both \"rightists\" and \"leftists,\" or enviers, and by speaking in his praise, they [the latter] will come to speak demeaningly of him. And if he wishes to praise a man who is acknowledged by all and known to be kasher and a tzaddik, in whom no evil or fault is to be found, then even before an enemy and an envier he is to be praised; for he will not be able to demean him. And if he does demean him, all will know that he has spoken falsely. " + ], + [ + "One must also take care not to praise his friend with praise that leads to loss, as in a guest's going out to the city square and proclaiming to all how lavishly his host entertained him with food and drink and how many pains he took for him. For through this, \"empty\" men will gather and converge upon the host and consume his fare. Of one such as this it is written (Mishlei 27:14): \"He who blesses his friend in a loud voice early in the morning, it will be accounted a curse to him.\" And from this it may be derived that the same is true of one who received a loan from his friend and publicized to all his great generosity. For through this many disreputable men will converge upon him and he will not be able to put them off. And one must heed his mouth and his tongue not to be suspect in his words and not to be regarded as a speaker of lashon hara. And if he brings himself to be suspected, this is in the category of the \"dust\" of lashon hara. " + ], + [ + "It is forbidden to live in a neighborhood of \"men of lashon hara\"; how much more so to sit with them and hear their words (since he inclines his ears to hear), even if he does not intend to accept what they say (viz. Principle VI, section 2). ", + "And if he knows about one of his students that he is one of \"the men of the tongue,\" he must distance him from himself if he knows that reproof will not avail him.", + "And if by some mischance he were \"caught\" in a company of \"men of the tongue\" and heard them speaking lashon hara — if he assumes that his reproof may avail to stop them, he certainly must reprove them according to the din of the Torah. And even if he assumes that his reproof will not avail to stop them, but that he will not make matters worse by reproving them, here, too, he may not remain silent, lest they assume that he is like they are and acquiesces in what they say. How much more so must he answer and rebuke them in [defense of] the honor of an innocent man and a tzaddik, whom they berate. This is one of the reasons that one must leave a company of evildoers — for he will be punished for hearing their words and failing to reproach them. " + ], + [ + "And know that even if he heard his young son and daughter speaking lashon hara, it is a mitzvah to rebuke them and to stop them, as it is written (Mishlei 22:6): \"Guide the youth according to his bent, etc.\", as it is explained in Orach Chaim 343:1, in connection with all the issurim in the Torah. " + ], + [ + "If one tells his friend anything, he is forbidden to repeat it to others, unless he gave him permission to do so. And this, only if it contains no lashon hara. " + ] + ] + }, + "Principle 10": { + "Opening Comments": [ + "In this principle there will be explained some of the details of avak lashon hara \"between man and his neighbor\" — that is, if one stole from his neighbor or wronged him or the like, or if someone stole from him or wronged him or insulted him — how is it permitted to reveal this to others.", + "Above, in Principle IV, we explained the din of lashon hara in the area of \"between man and his Maker.\" Now we shall begin, with the L–rd's help, to explain the din in the area of \"between man and his neighbor.\" We have divided this into a principle by itself because its din is different in many ways. This I begin with the help of Him who grants a man knowledge. " + ], + "": [ + [ + "If a man saw someone harming his friend, whether robbing him, wronging him, or causing him damage, whether the one robbed or caused damage knew of it or not — or if he shamed him or aggrieved him, or wronged him with words — and it became known to him clearly that he did not return the theft or reimburse him for the damage and did not beseech him to forgive his transgression — even if he saw this thing by himself, he can relate it to others in order to help the one who was wronged and to condemn these evil deeds before men; but he must take care that there not be lacking the following seven details which we shall now explain: " + ], + [ + "a) that he see the thing himself and not hear of it from others, unless it become clear to him afterwards that he thing is true.", + "b) that he take great care not to immediately determine the thing to be theft, or wronging, or damage, and the like, without carefully analyzing whether it actually is theft or damage according to the din.", + "c) that he reprove the sinner first, gently — perhaps it [the proof] will avail him and he will thereby rectify his ways. And if he does not listen to him, then he should apprise the people of this man's guilt — how he deliberately harmed his friend. (And if he knows that his reproof will not be accepted — this will be explained below, the L–rd willing, in section 7.)", + "d) that he should not exaggerate the wrong beyond what it is.", + "e) that he should intend the benefit [of others] and not, G–d forbid, to benefit himself from the taint he ascribes to his friend, and not out of hatred that he bears him from before.", + "f) if he can bring about the desired benefit itself without recourse to exposing him for his act, then, in all instances, it is forbidden to speak [of what he did].", + "g) that he should not cause the one spoken about more damage than he would suffer if the matter were brought to trial in beth-din. (The rationale for this is to be found below in the laws of rechiluth, Principle IX, where it properly belongs.)" + ], + [ + "And all this applies only if the one who saw him were better than he. But if he were a sinner such as he, and also \"sick\" in such transgressions as he, it is forbidden [for him] to expose him. For the intent of a man like this in revealing his hidden things is not for the sake of good and fear [of the L–rd], but to rejoice in the other's misfortune and to shame him for it. About such things it has already been said (Hoshea 1:4): \"And I shall visit the blood of Yizre'el upon the house of Yehu.\" For even though Yehu performed a mitzvah by cutting off the house of Achav in Yizre'el, having been commanded to do so by a prophet (for which he was awarded the kingdom for four generation, as it is written [II Kings 10:30]: \"Because you have done to the house of Achav as was in My heart, children of the fourth generation after you shall sit upon the throne of Israel,\") still, the blood of Achav was visited upon him in the end, for he, too, was a great offender. " + ], + [ + "The fifth detail that we wrote of above, namely, that he intend benefit, is as we shall explain. That is, if the people to whom he tells [the story] can help the one who was robbed, or wronged, or damaged, or shamed, then certainly it is correct to do this [i.e., to expose the perpetrator]. And even if this benefit cannot result through his telling, but his intent is that people distance themselves from the way of wickedness when they hear of it (for people condemn doers of wrong), and perhaps he himself will repent through this of his evil ways and correct his deeds when he hears others condemning him [the offender] for this — [If this is his motivation,] then this, too, is not in the category of lashon hara, and is considered a benefit, since, in any event, his intent is not to derive pleasure from this taint that he ascribes to his friend, but only to be zealous for the truth, that perhaps some future benefit will result. But if he assumes that of a certainty no benefit will result — as when the people he tells it to are also men of wickedness, that they, too, have many times done such evil to people, and they do not consider it a sin at all — to such people he must be careful not to speak of this matter at all. For aside from the fact that no benefit will result from his doing so, great damage may yet result from this. For they may go and relate it to the thief or the wronger or the shamer and they will thereby transgress \"You shall not go talebearing among your people.\" And also, through this, great quarrels are likely to result. And, especially, if, G–d forbid, this can lead to informing, even if all the [above] details are satisfied, it is forbidden to say anything. And know that there is no difference in all of these details as to whether he is asked by the robbed or the damaged or the shamed to \"investigate\" [the cause of] his damage or his shame, or if he is not asked. For where [to tell] is permitted, it is permitted even if he were not asked. And where it is forbidden (that is, where all of the [above details] were not satisfied), it is not permitted even if he were asked. And even if he is his relative, it is still forbidden. (Many people go astray in this. For if they hear that someone did something to their relative, then even if it is not clear to them what the truth is or what the cause is, they immediately go and requite him [the offender] with evil, thinking that they thereby fulfill the mitzvah of (Isaiah 58:7): \"And from your flesh you shall not conceal yourself.\" They thereby fall into great error, for there is no difference between relative and non-relative in all of the above dinim. For \"And from your flesh you shall not conceal yourself\" was not said in order to commit an issur, G–d forbid. " + ], + [ + "And also, if he sees one speaking lashon hara against his friend, this, too [i.e., speaking lashon hara], is one of the transgressions between \"man and his neighbor.\" Therefore, if all the above details have been satisfied, it is permitted to publicize the great wrong of the speaker. And all this does not avail [to permit it] unless the thing has already come to the ears of the one spoken of. But if not, he may not relate it even to others, for \"your friend has a friend, etc.,\" and it is bound to be revealed to him, too, and is in the category of rechiluth. How much more so is it forbidden to reveal it to the man spoken of himself, even if his motivation be zeal for the truth. For this is absolute rechiluth, even if one of the low-life mocks one of the most eminent men in Israel, even if he be his father or his teacher. " + ], + [ + "And sometimes it is permitted to tell the thing to others even if it has not yet come to the ears of the one spoken about. As when he sees that absolute benefit will accrue to him [the latter], and, also, that the aforementioned details are not lacking (see Be'er Mayim Chayim). And I shall explain what I mean by \"benefit,\" so that the reader not come to err in this. As when he knows the nature of the talebearer (and the nature of the story), that just as he demeans him to his face, so will he go afterwards and demean him further before others (especially in that we mentioned that he must first reprove him, and he did so, and his words were not accepted). And it is well known, in our many sins, that almost all of us stumble into lashon hara, especially the acceptance of lashon hara, so that it is likely that his lashon hara will be accepted, and it will be very difficult afterwards to remove it from their ears, for \"the first in the quarrel is right.\" Therefore, it is certainly fitting that he come first to those people and set forth before them the great wrong of the talebearer and relate before them how he demeans that innocent man, so that when the talebearer afterwards comes to them and tells them his story, they will not accept his words, and, to the contrary, will reprove him to his face. And, certainly, when he sees that his words are not being accepted and are also causing him shame and disgrace, he will guard himself against this in the future. This is certainly permitted, for he will thereby rescue the one spoken about from grief and shame, and also the souls of the speaker and the accepter from the din of Gehinnom, and they [the later hearers] will also fulfill in him [the speaker] the positive commandment of reproof. " + ], + [ + "And now we shall explain the third detail that we mentioned above (2b), that he must reprove him first. This applies in general; but if he knows him to be one who will not be chastened by his words and will not accept his reproof, he need not reprove him. But he must take care to relate this thing [i.e., what he saw] in the presence of three. The rationale: If he relates it in the presence of one or two, it would seem as if his intent were that his relating it to them not reach the ears of the accused and that he wanted to flatter him or to deceive him, wherefore he demeans him in secret; and it seems as if he enjoys speaking lashon hara against his friend. Another reason: They will come to suspect him and say that the thing [i.e., his accusation] is certainly not true and that he is inventing the whole thing. For, otherwise, why did he not say it to his face first? And if so, his telling them would not achieve any of the benefits described above in section 4. Therefore, the thing must be said in public; that is, before three. For this is as if he were to say it to his face, and he will no longer be suspected. For it is rare to find a man who is kasher, saying something completely false in public. And though, even now, the hearers are forbidden to believe what he says implicitly, so that the accused is demeaned in their heart, as explained above (Principle VII, section 1), for it may be that even though the story is not completely false, it may be lacking a single detail which may change the picture from beginning to end (wherefore they are forbidden to believe the story implicitly, to his discredit), still, it [the story] should enter their ears for this purpose: that they undertake to investigate whether it is true and reprove that man of whom such evil things are spoken. Perhaps he will heed their words (along with other \"benefits\" mentioned in section 4). " + ], + [ + "And all this, when he is not in fear of the man he talks about; but if he is in fear of him, it being in his power to hurt him, it is possible that leniency may be exercised [to permit him] to relate the wrong that he [the accused] did to his friend, even not before three." + ], + [ + "And if the teller is known by all to fear no man, and that everything that he would say not in the presence of his friend he would say to his face and fear no one, and he is also held among his people to be a man who speaks only the truth, it is permitted for him to tell men of the wrong he [the accused] did to his friend, even not in the presence of three. For the hearers will not suspect a man like this of being a flatterer or a liar, but that his intent is only to be zealous for the truth and to help the one who was wronged and to condemn the evil deeds before all. But in this and in all that we wrote in section 8, great care must be taken that there not be lacking any of the details that we mentioned in the beginning of the section, for we have omitted from them only the detail of \"before three.\" " + ], + [ + "And know further that the din of speaking lashon hara in the instance of a sin \"between man and his neighbor\" and in that of a sin \"between man and his Maker\" is the same, except that in a sin between man and his Maker it is not permitted to speak [lashon hara] against him even if all the aforementioned details in section 2 were satisfied, unless he saw him holding on to that sin and doing it several times wittingly, and it were known to all that it were an issur (see above Principle IV, section 7, where we explained this in all of its details.) " + ], + [ + "And how much must one take care not to permit himself to tell others that he had some business with this and this man, and he robbed him or wronged him in this and this way, or that he insulted him or aggrieved him or shamed him and the like. And [he is forbidden to relate this] even if he knows in himself that he is not falsifying in what he says, and [it is forbidden] even if there are superadded to this all the other details of the aforementioned heter. For certainly his intent at the time of telling was not for \"benefit\" — that is, to publicize his friend's taint so that wrongdoers be shamed in the eyes of men so that they take heed not to emulate their evil ways, or so that he himself see men spurning him, so that he thereby repent of his [own] evil ways. But his intent is only to shame him in the eyes of men, to make him an object of scorn and shame before them for having \"touched\" his money or his honor. And the more he sees that his words are accepted by the hearers and that he is thereby made an object of aversion and shame in their eyes, the more he rejoices and finds pleasure in this. " + ], + [ + "How much more so [is he forbidden to relate it] if he did nothing [actively] wrong to him, but did not bestow upon him benefactions which [in his eyes] he should have bestowed upon him in the form of loans or charity or hospitality and the like. If he goes and relates this to others afterwards to demean this man thereby, this is absolute lashon hara according to the din, as we wrote above (Principle V, section 1); and he also transgresses in this several other negative commandments aside from the issur of lashon hara, as we explained in the aforementioned principle. And, in our many sins, many go astray in this, as we see in practice — that if one is not accepted as graciously as he would like in one city, then, when he travels later to a different city, he publicizes demeaningly the prominent men of the first city because they did not assist him in his affairs. How much more so, if he defames the whole city in general because of this, is his sin egregious! For the issur of lashon hara, even if true, as we wrote above, obtains even if he speaks against one man; how much more so, if he speaks against an entire city in Israel which is staunch in belief in the L–rd, is this sin a grave one. " + ], + [ + "But in spite of this it seems to me that if he assumes that by telling others how Ploni wronged him in money matters or the like, future benefit may result, as when he tells people whose words would be heeded by him [the accused] if they reproved him, and through this he would perhaps return the theft to him or [repair] the damage and the like — [If he assumes this,] he is permitted to tell them and to request their assistance in this. And sometimes future benefit may arise even when the consideration is not money, but pain, shame, verbal wronging and the like. As when it becomes known to him clearly that Ploni is planning to vilify him for a certain thing. If he tells this to prominent men or to the relatives of Ploni, and explains to them the truth of the matter, so that they themselves can see that the din is with him, perhaps they will stop him from this. Or even if it is something that has already passed, Ploni already having vilified him; but he assumes that if he does not speak of it to his relatives or to prominent men, to stop him, he will come to vilify him again — In all such cases and the like, he is permitted to tell this to others, even though by his doing so, his friend will be shamed before the listeners. For this [to shame him] is not the intent of the speaker, but only to guard himself against monetary loss, pain, or shame. " + ], + [ + "But how careful must one be that all of the aforementioned conditions not be lacking. For if he is not especially careful, he can easily fall into the snare of the evil inclination and become one of the \"men of lashon hara\" according to the Torah by means of this heter. And because of this I shall review here explicitly all of the aforementioned conditions, a little expanded. In sum: After he knows that his friend has not yet repented of this thing, and that his [own] intent is \"benefit,\" as we have explained, it is permitted to tell — but only if the following conditions are not lacking: ", + "Condition I – that he see the thing himself and not just hear of it from others. For although he may, in truth, have suffered damage, who knows if he [the accused] is the one who caused it? ", + "Condition II – to take care not to conclude immediately that what happened is in the category of theft, damage, verbal wronging, shame, or the like; but to search out well from the beginning, by the ways of the Torah if the din is with him, and that the accused is, indeed, the robber, or the damager, or the shamer, or the like. And perhaps this detail is more difficult to picture than all the rest. For \"a man does not see liability in himself,\" and \"All the ways of a man are just in his eyes.\" And if he goes astray in this, he finds himself in the category of motzi shem ra [the spreader of a false report], which is graver than the issur of lashon hara. ", + "Condition III – If he assumes that contesting it with the accused himself might be of benefit, he must speak to him before he makes the matter public. ", + "Condition IV – He must take special care, in any event, that the whole story be true, without any admixture of falsehood, and that he not exaggerate the wrong beyond what it is — that is, he must not omit from the story any small detail that he understands to be in favor of his friend. Even though this may not avail to justify his friend — if, in any event, by the hearers' knowing of this detail in his favor, he would not be so greatly demeaned before them and by their not knowing of it, he would be greatly demeaned before them, it would be a great issur to omit this detail. In sum: he must not exaggerate the wrong beyond what it is; and if he does, he is in the category of a speaker of lashon hara and transgresses several of the issurim mentioned in the introductions. ", + "Condition V – He must intend \"benefit.\" This is the principle upon which all of this heter revolves (see section 13). ", + "Condition VI – If he can realize this benefit in a different way, whereby he is not compelled to speak about him, then, in any instance it is forbidden to tell [the story]. But even if he is compelled to tell the story, but he can diminish the wrong so that he [the accused] not be so greatly demeaned before the hearers, and the hoped-for benefit that results from his story, not be lessened because of this, it is a mitzvah for him to diminish it and not reveal his entire shame before the hearers, since, even without this, he will derive the [hoped-for] benefit. ", + "Condition VII – He should not cause him more damage through his story than he would suffer if they [i.e., witnesses] testified against him in this manner in beth-din. " + ], + [ + "And now, see, my brother, how much great judgment he requires to determine in what manner to tell the story. For while he is speaking he stands in great danger of [transgressing] the issur of speaking lashon hara if he does not guard himself [to satisfy] all the conditions, especially II and IV. And it is apparent that about this we can say (Mishlei 18:21): \"Death and life are in the hand of the tongue.\" And if he does not take counsel with himself before he starts speaking, how to express this, he certainly will fail, G–d forbid. For at the time [of speaking] the power of anger intensifies itself in a man, and it is impossible to prevent this. Therefore, he must be extremely careful to take counsel with himself before speaking, how to utter what he has to say, not to aggrandize the wrong beyond what it is, and to intend \"benefit\" alone, as we have written in section thirteen. " + ], + [ + "And from all that we have written, we can see the greatness of the error that people always become involved in: If we see someone speaking lashon hara against his friend, not in his presence, and demeaning him — if you ask him: \"Why are you speaking lashon hara?\" he will immediately reply: \"Because he, too, spoke against me before this and this man.\" This is a great error for two reasons. First, the one who told you this may not be believed according to the Torah by reason of acceptance of rechiluth, as we have written many times — then how is it permitted for you to go and speak about him because of this? And second, even if the thing were true, that he did speak about you, it is still forbidden to speak lashon hara against him because of this, as we wrote in section 11 above. " + ], + [ + "If something wrong were done and Reuven came and asked Shimon: \"Who did this thing?\" even if he understands that Reuven suspects him of this, he is forbidden to reveal who did it, even if he saw it himself. But he should answer: \"I did not do the thing\" (unless it be a thing which, even if he were not asked and he were not suspected at all, he would nonetheless have to tell him, as in an incident between man and his neighbor, where all of the [seven] conditions were met, or one between man and his Maker, where there were satisfied the conditions that we wrote of above in Principle IV, sections 5, 7, and 8.) And all of this that we have written is according to the din, but it befits every man of spirit to do what is beyond the letter of the law, and not to remove himself from involvement when there is a possibility that it will become known to the asker [who did do the thing], and he [the doer] will be shamed because of this. And more than this, we find in Sanhedrin (11a) that several tannaim took blame upon themselves, so that it not be known who the [actual] sinner was. And so we find in Sefer Chassidim 22: \"And if he finds himself in the company of men, and something wrong were done, and it is not known who the sinner is, he should say: 'I am the sinner,' even if he did not sin.\" " + ] + ] + } + }, + "Part Two, The Prohibition Against Rechilut": { + "Principle 1": { + "Opening Comments": [ + "In this principle there will be explained the issur of speaking rechiluth, even if it be absolutely true, what is called \"rechiluth,\" what to answer if one asks \"What did Ploni say about me?\" and all the other details of the issur." + ], + "": [ + [ + "One who bears tales about his friend transgresses the negative commandment of (Vayikra 19:16): \"You shall not go talebearing among your people.\" It is a great sin and leads to the killing of many souls in Israel, for which reason it is followed by \"You shall not stand by the blood of your neighbor.\" (viz. Rambam, Hilchoth Deoth 8). Go and see what resulted from the rechiluth of Doeg the Edomite [viz. I Samuel 21], because of which there was wiped out the entire city of Nov, the city of Cohanim. And this negative commandment which we have adduced is that which the Torah wrote explicitly for this issur. But aside from this, there are many other [relevant] negative and positive commandments, as explained above in the introduction. " + ], + [ + "What is \"talebearing\" [rachil]? Peddling things from one to another and saying: \"This and this is what Ploni said about you. This is what Ploni did to you. This and this is what I heard that he did to you or wants to do to you.\" Even though this may not be demeaning to the one spoken about, even according to the words of the talebearer, and [even] if he himself [(the one spoken about)] were asked, he would not deny it — either because the truth and the right is with him — or because he intended something else [than what is assumed] by these acts or words — still, he is called a \"talebearer.\" " + ], + [ + "And know that the issur of rechiluth obtains even when the speaker does not intend in his rechiluth to inject hatred into his [the hearer's] heart against that man [who occasioned the rechiluth], and even if, in his [the speaker's] opinion, the one who said or did something against him was right — as when Shimon reproved Reuven for what he said or did to him, and Reuven justifies himself, saying that the din was with him, for Yehudah said the same thing about him [Shimon] — still, if he [Reuven] believes that because of this, hatred will be aroused in the heart of Shimon against Yehudah, he is called a talebearer. " + ], + [ + "All that we have said about [rechiluth being] forbidden applies even when it [the story] is absolutely true, containing no admixture of falsehood. And not only when they have loved each other from the beginning and he [the speaker] goes and bears a tale from one against the other, is he called \"wicked\" and \"an abomination before the L–rd,\" viz. (Mishlei 6:16, 19): \"These six are hated by the L–rd, and the seventh is the abomination of His soul… and the inciter of strife among brothers,\" concerning which Chazal have said (Vayikra Rabbah, Metzora 16:61): \"This seventh ['the inciter of strife'] is the severest of all.\" But even if in the absence of this [rechiluth], they bore great hatred towards each other, and this one [the speaker] went and bore the tale, he is called \"a talebearer.\" " + ], + [ + "There is no difference in the issur of speaking rechiluth as to whether he told him [the whole story] of his own volition or whether his friend understood a little by himself and implored him to tell him what Ploni said before him about him. And even if his father or Rabbi implored him to tell them what Ploni had said about them, and even if it is only the \"dust\" of rechiluth, in any instance it is forbidden. " + ], + [ + "And even if he sees that by his not revealing it, he will suffer great loss in his affairs, being under the authority of others, who, when they understand [part of] the thing, will rise up against him [to compel him] to reveal [all], and he is afraid of being suspected of collusion with Ploni and being dismissed from his position and not being able to provide a livelihood for his family — still, it is forbidden [to speak rechiluth] as in the case of all the other negative commandments, where he must give up all that he has rather than transgress them (viz. Yoreh Deah 157:1), unless in an instance where revelation might remove damages or put an end to the quarrel. But one must not be too hasty to rely upon this heter, for it entails many qualifications, as we shall explain below at length, the L–rd willing, in Principle IX. " + ], + [ + "And, especially, if by not telling the story, he will not suffer monetary loss, but only, cursing and reviling, it is certainly forbidden [to tell it], and he need not take any note of this at all, knowing in his soul that he will thereby be numbered among the lovers of the Blessed L–rd and his face will shine as the light of the sun, as Chazal have said (Yoma 23a): \"Those who are shamed and do not shame [in return], who hear themselves reviled and do not answer, etc.\" — about them Scripture writes (Judges 5:31): '…and His lovers, like the rising of the sun in its might'\" — how much more so, this one, who suffers humiliation for the mitzvoth of the L–rd. (viz. Hilchoth Lashon Hara, Principle I, section 6.) " + ], + [ + "As to answering if one asks him: \"What did Ploni say about me?\" this depends upon the following: If he can answer him in such a way that what he says will not be absolute falsehood nor rechiluth, let him answer him in this way and not utter falsehood. But if he understands that his friend will not take this for an answer, he is permitted to utter absolute falsehood for the sake of peace. But he may not swear falsely to this, G–d forbid (see Be'er Mayim Chayim). " + ], + [ + "And know that if he does not mention explicitly the name of the man who spoke rechiluth against him, but only speaks in general terms, and afterwards there becomes known to him [(the one about whom the story is told)], the name of that man, or the specifics of what was said about him — or if he knew by himself what was done to him, but did not know who did it or who spoke against him, and this vendor of rechiluth came and showed him by signs who it was — this, too, is forbidden. " + ], + [ + "And it is also forbidden to speak rechiluth by deceit. As when one knows that another had caused harm or shame to his friend in the past, and they had quarreled over this, and he now wants to stir up the old quarrel without his [the friend's] recognizing this [his intent to stir up the quarrel], he contrives with his \"slippery lips\" to remind him [the friend] of the harm or shame caused him by the other in the past, giving him the impression that he is talking quite innocently, not knowing who did this to him, whereby the friend remembers by himself who it was — all this, and all like it, is an absolute issur. " + ], + [ + "And know further that there is no difference in the issur of rechiluth as to whether he states explicitly what someone did to him or said about him, or whether he puts it into writing. And it is the same whether he tells him that someone has demeaned him personally or that he has demeaned his wares, since through this [(all of the modes)] he injects hatred into his heart against him. " + ] + ] + }, + "Principle 2": { + "Opening Comments": [ + "In this principle there will be explained the din of rechiluth in the presence of three [apeitelata], and other details. It contains four sections." + ], + "": [ + [ + "It is forbidden to speak rechiluth, even in the presence of one; how much more so, in the presence of many." + ], + [ + "Even the \"dust\" of rechiluth [viz. Principle VIII] is forbidden to be spoken in all instances, even if what he says that Ploni spoke about the other may be taken in two ways. If he says it in a way that indicates that the intent of Ploni was to demean him, certainly it is forbidden [to mention it] in all instances. And even if the manner in which he expresses it inclines more to the other interpretation of his words, that the intent of Ploni was not to demean him, still, if he knew the nature of the one spoken about to be that of a nirgan [a \"grumbler\"], (one who always judges his friend in the scales of guilt, and says of whatever his friend does or speaks that his intent is only to oppose him [viz. Sha'arei Teshuvah 231]); or, if there is, aside from this, a measure of hatred between them from the past, and a man like this is only seeking some pretext against his friend, it is forbidden to mention it in any instance. " + ], + [ + "There are some who say that if one spoke demeaningly of his friend before three, [the issur of] rechiluth no longer obtains if they go back and say to him: \"Ploni spoke this and this rechiluth against you,\" the reason being that it is something which is bound to be revealed in the end, for \"your friend has a friend,\" and the Torah did not forbid this by reason of rechiluth. But in this, the qualifications must be observed, which were explained in Hilchoth Lashon Hara, Principle II, section 4 and on. But one is not to rely on this opinion in practice. For the Maharshal in his commentary on the Semag writes that many of the Rishonim dispute this opinion and forbid it, even to tell it to another if he intends to reveal it, and certainly to this one [the one spoken of] himself. " + ], + [ + "And, according to this, if one wanted to leave his business partner, thinking that others would join in partnership with him, and in the end, this did not materialize (as also a groom from his shidduch [match]), it is forbidden to reveal this [intention] to his first partner, even though the matter had been heard before three or more, as we have written in section 3. For certainly he [the first partner] will hold it against his partner for wanting to leave him, as it is written (Judges 11:7): \"And why do you come to me [Yiftach] now, when you are in distress?\" And this might be cause for the dissolution of their partnership or for the first to distress the second, as the Rambam writes (Hilchoth Deoth 7:5): \"And if one tells another things… that lead his friend to be harmed in his body or in his possessions or to be distressed or frightened, this is lashon hara.\" " + ] + ] + }, + "Principle 3": { + "Opening Comments": [ + "In this principle it will be explained that the issur of rechiluth obtains both in his [the object's] presence and not in his presence. It contains four sections." + ], + "": [ + [ + "It is forbidden to speak rechiluth even if it is absolutely true, without admixture of falsehood, even if not before him [the object of the rechiluth], and even if he knows in himself that he would say it even to his face; and it is called \"rechiluth.\" Much more so is it forbidden if he has the audacity to tell him to his face: You spoke or did this and this against him. His sin is far greater [if he tells him to his face]. First, for by telling him to his face he injects great hatred into the heart of the accused against him. For now it will be accepted by him as absolute truth in that he will say: \"If it were not absolutely true, he would not dare speak thus to his face.\" And, furthermore, aside from this, he brings himself and these two to transgress through such rechiluth several explicit negative and positive commandments in the Torah (see the introduction, Negative Commandments, Principle XIV, and the note thereon). " + ], + [ + "If Reuven spoke against Shimon before Levi, and Levi went and told this to Shimon, it is forbidden for Shimon to say afterwards to Reuven: \"How did you speak against me before Levi!\" For in doing so, he [Shimon] also transgresses the prohibition of rechilut because of [his mentioning of] Levi, even if he does not explicitly mention Levi's name, but simply says [to Reuven]\" \"I heard that you said this and this about me\" — If through this, Reuven will naturally understand who revealed it to him, it is forbidden. And in our many sins, many go astray in this. " + ], + [ + "And know also that it is called rechiluth even if he did not say it before the one it concerns, as when one says to his friend: \"Such and such did I hear about Reuven that he said about Shimon.\" For these words lead, if they are heard, one man from another, to stir up strife between Reuven, the speaker, and the one who was spoken about. ", + "And one must be careful not to speak of such things. For even if he wants to warn his friend not to reveal this story to anyone, even if he knows for a certainty that he will fulfill his word, [it is forbidden] for in most cases, there is normally heard at the time of the telling something demeaning about Reuven or about Shimon, and it does not leave the category of lashon hara. ", + "And much more is it forbidden to tell him what Ploni spoke against his sons or relatives, for it is a man's nature to be aggrieved by this; and it is called \"rechiluth.\" " + ], + [ + "And if it were his intent in relating this to his friend to have him rebuke Reuven for speaking lashon hara against Shimon, see above, Part One, Principle X, section 6." + ] + ] + }, + "Principle 4": { + "Opening Comments": [ + "In this principle there will be explained the din of rechiluth in an instance where the thing itself is known to him without the story, and how to correct this sin." + ], + "": [ + [ + "The issur of rechiluth obtains even if he does not reveal to him anything new, he himself knowing that thus and thus did Ploni speak about him or that he did this and this thing that affected him; but he did not yet reflect upon whether Ploni wronged him thereby, and this talebearer reminds him of this. (As when Reuven left [the court] liable in the judgment, and Shimon met him and asked him: \"What happened with your case?\" And Reuven answered: \"I was found liable for this and this,\" whereupon Shimon said: \"They did not judge you correctly,\" and the like.) Even so, this is called rechiluth for by his speaking, a new perspective is created which leads to implanting hatred in his heart against Ploni. " + ], + [ + "If Reuven demeaned Shimon before two, and one of them transgressed the issur of rechiluth and revealed the thing to Shimon, still, the second should take care not to reveal it to Shimon; how much more so, if he \"enforces\" the account, and he is called a talebearer because of this. And not only [is it forbidden] if he understands from Shimon that he is still in doubt about the [veracity] of the thing (as when Shimon asks him: \"Is it true what your friend told me, that Reuven demeaned me before you?\") in which case it is certainly forbidden to tell him; but even without this he should not tell him, for by his words he intensifies Shimon's hatred against Reuven, the story being more greatly emphasized if he hears it from two than if he hears if only from one. And sometimes they [Reuven and Shimon] will come to quarrel because of this second one, who re-arouses the rechiluth. " + ], + [ + "And if he transgressed and spoke rechiluth against his friend and came to repent for his sin, there is no amendment for him until he asks forgiveness of him and conciliates him. And he must also repent to his Maker for having transgressed \"You shall not go talebearing among your people.\" And all the details of his din are the same as in the instance of lashon hara (see above, Part One, Principle IV, section 2, and the Be'er Mayim Chayim). " + ] + ] + }, + "Principle 5": { + "Opening Comments": [ + "In this principle there will be explained the issur of accepting rechiluth and of hearing it, in all of its details. And, also, if he transgresses, how to atone for this sin. It contains seven sections." + ], + "": [ + [ + "Just as it is forbidden to accept lashon hara, according to the Torah, so is it forbidden to accept rechiluth according to the Torah, it, too, being in the category of lashon hara. That is, he must not believe in his heart that what was told him about Ploni's having done to him or said about him is true. And the accepter transgresses (Shemoth 23:1): \"You shall not bear a false report,\" aside from the other negative and positive commandments that 104 are adjoined to this, as explained above in the introduction. And Chazal have said (Arachin 15b): \"Lashon hara kills three: the speaker, the accepter, and the one it was said about\" (as we know from the episode of Doeg, who was banished from the world to come because of [speaking] rechiluth; and Nov the city of Cohanim was wiped out because of the rechiluth spoken about them; and Saul was killed thereafter because of having accepted the rechiluth). And the accepter is worse than the speaker. And Chazal have said (Pesachim 118a) that if one speaks lashon hara or accepts lashon hara, he is fit to be cast to the dogs, it being written: \"You shall not bear a false report,\" preceded by: \"To the dog shall you cast it.\" " + ], + [ + "And even for listening to rechiluth alone there is also a great issur, as in the case of lashon hara (see Part One, Principle VI, section 2), even if at the time of listening he has not yet decided to believe or not. But, in any event, the issur of acceptance is more severe than that of listening. For as far as listening is concerned, if he understands from the beginning of the story that knowing this thing will affect him in the future if it is true, as when he sees that his friend wants to tell him that Ploni wants to harm him in his body or in his possessions, and the like, it is certainly permitted to listen in the beginning to know how to take care and guard himself against him. But to accept it categorically is forbidden by the Torah in all instances, and [he is permitted] only to suspect, in order to take care to guard himself, as Chazal have said about lashon hara, that even though one should not accept it, he should suspect it. (And see above, Hilchoth Issurei Lashon Hara, Principle VI, on how to conduct oneself in respect to listening, in order to satisfy the obligation of Heaven in respect to listening. The din is the same here.) " + ], + [ + "And if he sees in his friend indications that he wishes to harm him in his body or in his possessions, even if he did not hear such a thing from anyone until this point, he is permitted to make inquiries of others as to whether he intends to harm him in this and this matter in order to know how to protect himself from him. And he need not fear that by doing so he might cause people to speak demeaningly of that man. " + ], + [ + "And know further that all of the principles that we wrote about above in Part One, Principle VI, concerning lashon hara, regarding suspecting apply here in the area of rechiluth. Therefore, one must be very careful, when he hears that someone has spoken about him or done this and this to him or wants to do this and this to him, not to believe it, but only to suspect; that is, to guard himself against him. And not by way of doubt, for we assume a man to be in a status of kashruth, and that in all probability he has not harmed him or demeaned him. It is, therefore, forbidden to do anything against him or to cause him any harm or shame because of this, large or small. And it is even forbidden to hate him in one's heart according to the Torah. How much more so [is it forbidden] not to exempt oneself because of the rechiluth from any obligation one has to the suspected. And he is still obligated to accord him all the benefits commanded by the Torah to other men in Israel. For his worth has not diminished in our eyes through this in any respect. And, as a general rule, the Poskim have written that it is not permitted to suspect except where it concerns one's future safety, that he not come to harm because of him. But in any other area, it is forbidden to suspect at all. " + ], + [ + "And from this you will see how foolish are those many people whose nature it is always to ask their friends what others have said about them, even if they know that this makes no difference to them in the future. And when they do not want to reveal it, they implore them until they reveal what Ploni has said about them. And in their reply there are some demeaning things that were said about them. And they accept this report as the absolute truth — and, as a result they become absolute haters. Now if we come to weigh the greatness of the harm and to count the number of negative and positive commandments likely to be transgressed by one possessed of this degrading nature, the sheet is too short to contain them (see the introduction and you will understand our words). For, in truth, the issur of accepting lashon hara and rechiluth obtains even if one tells him of his own volition something that affects him in the future. The Torah commands not to believe but only to suspect. And when it does not affect him in the future, even the listening alone [is forbidden] (as mentioned in section 2, above). How much more so [is it forbidden] to stand over his friend and beg him [to tell], until the speaker becomes a speaker of rechiluth, and the listener, an accepter of rechiluth, so that he is a sinner and he causes his friend to sin. Therefore, one must distance himself greatly from inquiring about such a thing, unless it is clear to him that he must know it for his future welfare to know how to guard himself against Ploni. " + ], + [ + "And know that there is yet another aspect of the issur of accepting rechiluth, as I shall explain. For even if it is clear to him that what was told him is true, that one spoke or did something against his will, still, he must be judged in the scales of good and merit, that his intent in this was not to antagonize him, but something else, which, if understood on its own terms, would not be considered a wrong against him! And it is well known that it is a mitzvah according to the din to judge one in the scales of merit. And he, because he did not want to judge him in the scales of merit, came to see what the other did as a wrong, and held it against him in his heart because of this. Therefore, he is called because of this \"an accepter of rechiluth.\" " + ], + [ + "And if he already transgressed and accepted rechiluth, his amendment is to strengthen himself to remove this thing from his heart and not believe it. And even if it is difficult for him to believe that the speaker invented the whole thing, let him think that he added to or detracted from, some details of the act, or some words of the speech that Ploni attributed to him, or that he related it in a different intonation that turned it from good to bad. And let him accept upon himself for the future never again to accept lashon hara or rechiluth against any Jew, and let him confess his sin. And he will thereby correct the issur that he transgressed if he has not yet told the thing to others. " + ] + ] + }, + "Principle 6": { + "Opening Comments": [ + "In this principle there will be explained the issur of accepting rechiluth if stated before three or before him, and the din, if he suffered harm and a rumor went forth that Ploni caused him this harm, or if one spoke to him \"innocently\" of this, or [if he were told by] one whom he believes like two witnesses, and other details of the din of rechiluth. It contains ten sections. " + ], + "": [ + [ + "It is forbidden to accept rechiluth, even if the speaker said the thing in public before many men. [For] even if he did so, it is not to be concluded [because of this] that what he says is true. But it is to be suspected [as possibly true] and inquired about if it may affect him in the future." + ], + [ + "Just as we explained above (Part One, Principle VI, section 2) that according to the din it is forbidden to accept lashon hara, even if he spoke it to his face, so is it with rechiluth. That is, if one said to his face: \"You said this and this about him,\" even if he remains silent now, when the rechiluth is spoken about him, it is still forbidden to accept it, and no proof is to be derived from this [his silence] that the thing is true. And even if it is the nature of that man not to remain silent in other matters, and he does so here, still, this is no proof of the truth of the matter, as we explained above. ", + "And, all of this, even if the talebearer does not transgress, in what he says, \"You shall not go talebearing among your people.\" As when he tells him to guard himself against Ploni, who wants to harm him, and the like, as we shall explain below. How much more so, if he speaks about him words of lashon hara and rechiluth in general. Have we not already explained above, in the name of the poskim that lashon hara and rechiluth are forbidden, whether in his presence or not? If so, even if all is true, as he says, that Ploni said this and this about him, still, he [the speaker] is an absolute evildoer, according to his tale itself; for he transgresses the negative commandment of \"You shall not go talebearing among your people,\" and the other negative and positive commandments explained above in the introduction. And, if so, because of this evildoer, shall we remove this man [(the one spoken against)] from his status of kashruth and say that he transgressed the issur of lashon hara and the like? Certainly, one who is suspect of [transgressing] the negative commandment of rechiluth and lashon hara is also suspect of lying and adding words and changing things from beginning to end. " + ], + [ + "And if he suffered a business loss and did not know its cause, as when he held a lease from a landowner and was dismissed by him, and he did not know whether someone had slandered him or whether the landowner had dismissed him at his own initiative — it is forbidden to suspect a Jew (unless there are \"indications\" pointing to him [as will be explained below], in which instance he is permitted to believe the rechiluth in his heart; but he is not permitted to cause him [the suspect] any loss thereby [as will be explained below].) For it is forbidden to categorize a Jew as an \"evildoer.\" And concerning this it is said (Vayikra 19:15): \"In [the scales of] righteousness shall you judge your fellow.\" ", + "And even if he heard that Ploni caused him the loss, still, he is permitted only to suspect, but not to confirm it within himself as being true. And even if people stirred up a quarrel with the suspect, telling him that he had done a great wrong in what was heard of him, that he had caused a loss to a Jew — and he kept quiet, still, it is not to be concluded because of this that the thing is true. For though it is a mitzvah for him to rescue himself from suspicion and to convince the one who suspected him that he is not to be suspected, as per (Bamidbar 32:22): \"And you shall be clean of [guilt against] the L–rd and [against] Israel,\" still, it may be that he saw them to be so entrenched in their acceptance of the slander as being true, that they would accept no answer from him, wherefore he decided that it would be best for him to remain silent and to be one of those \"who are shamed, but do not shame [in return], who hear their disgrace and do not answer.\" " + ], + [ + "And know further that the issur of the acceptance of rechiluth obtains even if he heard from two or more, or it was rumored in the city, that Ploni spoke against him or did this and this to him. Still, it is forbidden to accept this and to confirm the thing in his heart as being true, even if the intent of the speakers, according to their words, was for his future good. For Jews are not rendered \"evildoers\" because of their [the speakers'] words (as mentioned above in section 2). " + ], + [ + "The issur of accepting rechiluth obtains even when the speaker is believed by him as two [witnesses], and even if there were in that thing [the rechiluth] no [possibility of a] \"scale of merit\" interpretation. All this, when there is no future benefit in his knowing this thing. But if there is, as when he is told that Ploni wants to harm him in his body or his possessions and the like, so that he can guard himself against him, it is permitted to accept this from him and to believe it. But he may not reveal it to others, even to the members of his household, unless this revelation may be of future benefit. And all this, if he was told [by the speaker] that he heard this from him [the suspected one] himself. But if he heard it from another who said that he heard it from him, he has no more advantage [in credibility] than any other man. " + ], + [ + "And even if there is a prospect of [future] benefit, this [that he may accept the rechiluth] applies only when he knows the man very well; that is, when he knows intimately the nature of that man – that he never lies and that he never omits things. For this reason, he relies upon him implicitly, so that his words are always believed (in this instance as in all other instances), just as the words of two witnesses who testify in beth-din, where there is no doubt [as to the truth of their testimony]. But if in other things he does not believe him that much, but only in this, because tidbits of lashon hara and rechiluth are pleasing to his palate, wherefore he resolves within himself that he believes him as two, it is certainly forbidden [to believe him]. For the more he believes the thing to be true, the more he enters the class of an accepter of rechiluth and lashon hara. " + ], + [ + "And all of this applied in the time of the Talmud, but today, according to the consensus of the poskim, that one is not to say \"I believe that man like two witnesses that do not lie,\" it is forbidden to accept his words in any instance, but only to suspect. And [even] without this, it is not common that all of the conditions mentioned in sections 5 and 7 are met. And from this you can see how many people err in this matter. They are heedful of the issur of speaking and of accepting lashon hara and rechiluth if they hear it from others, but not if they hear it from their fathers or mothers or wives, feeling that these certainly would not lie to them. And this is an absolute mistake, for there is no difference between this [and other instances]. " + ], + [ + "The din of the issur of accepting rechiluth obtains even when he speaks 'in his innocence.\" That is, when he [the hearer] sees that the speaker did not intend to stir up strife against his friend, but that it [the rechiluth] left his mouth by chance. (All of its other details are explained above in Part One, Principle VII, section 9, in respect to lashon hara. The same applies to rechiluth.) " + ], + [ + "As far as \"indications\" are concerned, by which it is seen that what was related to him about Ploni, as having done or said this and this to him is true — whether or not to believe what was said — see above, Part One, Principle VII, sections 10-14, where we explained, with the L–rd's help, all the relevant details. But, in order to make the reading easier, I shall set down what emerges from there — that the following conditions must be met: ", + "a) that there not be in the \"indications\" of the truth [of the rechiluth] anything to judge him in the scales of merit. For if not [i.e., if there were something which suggested judging him in the scales of merit], how are \"indications of the truth\" [of the rechiluth] relevant here? Even if the rechiluth is true, it is not to be believed about the suspect that he intended wrong thereby, as mentioned above in several places. ", + "b) that it be an actual \"indication,\" that relates to the story, and not a slight \"indication.\" ", + "c) that he see the \"indications\" himself, and not hear of them from others. ", + "d) that there might be some future benefit in knowing the story, failing which, it is forbidden to incline one's ear and listen to it, as we wrote in several places. ", + "e) After all this, indications are of avail only as far as believing the story in his heart, but not to go and publicize it to others. In any event, it is forbidden to rely upon actual \"indications\" to cause him monetary loss or to strike him, G–d forbid (see above, section 14, where we expanded on this). " + ], + [ + "And through this you will see in actuality how far we have gone astray in our many sins — that if one suffers a loss through an informer or the like, and he has \"indications\" against a Jew, relying upon them [the indications], he goes and informs against him too! For it is an axiom among people that if one informed on his friend, the latter may inform on him too! And, in truth, this is an absolute error for several reasons: ", + "a) This is only if the second informing may lead to future benefit, that his antagonist not repeat his informing. If he cannot rescue himself in any other way, this is permitted. But if his intent is only to avenge himself upon him, it is certainly an absolute issur (as explained in Choshen Mishpat 388:9). ", + "b) Furthermore, all of this applies only if he saw himself being informed against with his own eyes; but he may not rely on \"indications,\" even if they are real indications and he saw them himself. How much more so is it forbidden [to accept the rechiluth] if he were told by others that he had informed against him. For in such an instance, even to believe in his heart that the thing is true is also forbidden, so long as they have not testified against him in beth-din (or even outside of beth-din if it is absolutely clear that there is no doubt about the story). How much more so is it forbidden to rely upon this and to cause his friend any monetary loss, even if his intent in this is \"future benefit.\" " + ] + ] + }, + "Principle 7": { + "Opening Comments": [ + "In this principle there will be explained the issur of speaking rechiluth in all of its aspects. It contains five sections." + ], + "": [ + [ + "There is no difference in the issur of speaking rechiluth as to whether the speakeris a man or a woman, a relative or a stranger. And even if one heard someone speaking demeaningly of his father and mother, and because of his great distress for their honor he revealed it to them, this, too, is in the category of rechiluth. There is also no difference as to whether the one spoken about is a man or a woman, adult or minor (as as we explained above in Part One, Principle VII, sections 1-3).", + "And there are people who go astray in this, so that if one sees two boys fighting, he goes and tells one of the fathers that the other boy hit his son. And this often results in great damage. The father of this boy, in his hatred, hits the second child, and this results in heated quarreling between the fathers. (This most often occurs in the synagogue.) Now if we came to reckon the number of issurim that resulted from this talebearing, there would be too many to count. And this is so even if he does not know clearly who is right, in which instance it is forbidden to tell the father of either one of them. But even if he does know that one of them is right, in spite of this, he may not tell the father of the second, unless the conditions explained below in Principle IX are satisfied. " + ], + [ + "And know that the issur of rechiluth obtains even [if spoken] against an am ha'aretz [(ignoramus)], he, too, being in the category of \"your people.\" And even if one sees clearly that this am ha'aretz demeaned someone, not to his face, in vain, and that the din is with the other, still, have we not explained above (Principle I) that the issur of rechiluth obtains even if spoken truthfully? How much greater and more severe is the sin of speaking rechiluth against a Torah scholar, for several reasons: ", + "a) because of the rechiluth itself. For is it not obvious that even if in the rechiluth that he spoke against his friend there were an admixture of falsehood, certainly his punishment is more severe than if it were [completely] true? And if we look into our instance, it will be found, in most cases to be a rechiluth of falsehood. For a Torah scholar — it may be assumed — does not demean or do wrong to a man in vain; and it may be assumed that what he did, he did according to the din. Therefore, if one goes and speaks of him as having done something wrong, that is a rechiluth of falsehood. ", + "b) because of the very nature of that man [the Torah scholar]. For the Torah has commanded us to cleave to them [Torah scholars] in all connections: to eat and drink and do business with a Torah scholar, and to marry his daughter to a Torah scholar, and to honor them greatly. How much more so is it forbidden to stir up strife with them. For this leads to the opposite of all these. ", + "c) because of what results from this tale. For it is well known that one is not so greatly affected if an am ha'aretz demeans him or does him some wrong. But if one is told that a Torah scholar demeaned him, certainly more hatred will enter his heart against him, and it is very likely that strife will be stirred up because of this. And especially if he speaks against the Rabbi of the city, great harm can result from this, and quite often his very livelihood is endangered because of this. " + ], + [ + "And know further that there is no difference in the issur of rechiluth as to whether he told Reuven himself what Ploni said against him or whether he related this thing to Reuven's wife or his relatives. For certainly it will be taken ill by them, and they will hold it against Ploni. Therefore, even if he exhorted them not to tell this to anyone, the thing does not leave the category of rechiluth. " + ], + [ + "There is also no difference in the issur of rechiluth as to whether he speaks it to a Jew against a Jew or whether he speaks it against a Jew before gentiles. And when we look into it closely, we will find that his sin is much greater in this [the latter] than in rechiluth in general. For in telling him [the gentile] what Ploni [the Jew] did to him or said about him, he certainly can cause him [Ploni] harm and grief. (And there are other reasons, as we explained at length above in Part One, Principle VIII, section 12.) And there are men who go greatly astray in this, imputing before a gentile a defect in wares sold to him by a Jew, or in work done for him [the gentile, by a Jew], and the like. He thereby may cause the Jew harm and grief, and very often his very livelihood is endangered thereby. " + ], + [ + "As far as the issur of acceptance of rechiluth is concerned, its din is like that of lashon hara (viz. Part One, Principle VIII, sections 2 and 4). Therefore, one should take great care not to accept rechiluth from anyone, even his wife. And when we look into this, we find that in accepting rechiluth from his wife in her saying that Ploni spoke thus and thus about him, aside from the sin itself of acceptance of rechiluth, he brings many troubles upon himself. For when she sees that her husband accepts the words graciously, she will always relate such things to him, and bring him thereby to strife, contention, and dejection. Therefore, it is fitting that \"a man of spirit\" rebuke his wife when she tells him such things. " + ] + ] + }, + "Principle 8": { + "Opening Comments": [ + "In this principle there will be explained the \"dust\" of rechiluth in all of its aspects. It contains five sections." + ], + "": [ + [ + "There are many things which are forbidden because of the \"dust\" of rechiluth. I shall explain some of them in short, and the intelligent reader will infer their parallels: one's telling his friend that they asked Ploni about him and he answered: \"Hush! I don't want to mention what happened and what is going to happen!\" All such things, where one tells him how Ploni's words intimated something ill of him are in the category of the \"dust\" of slander. " + ], + [ + "And so, if one praises another before his [the other's] friend, where such praise can raise resentment in his [the friend's] heart against him [the other], and harm may result, this is in the category of the \"dust\" of rechiluth. Therefore, it seems to me that one should take care not to praise Reuven before Shimon, his partner (or a woman before her husband or a husband before his wife) for having granted him a loan or given him charity or paying him well for his work, and the like. For this might arouse resentment in the heart of Shimon against his partner Reuven [for having overextended himself]. And sometimes this might lead to harm to Reuven or to quarreling (and thus with a husband vis-à-vis his wife), Shimon thinking that Reuven was extravagant in his expenditures. " + ], + [ + "And thus one must take care, when he asks his friend for a favor and the other declines, not to ask him: \"Why did you do this for Ploni? He himself told me\" — for this is also likely to arouse the friend's resentment against Ploni for having revealed the thing to others, whom he [now] cannot refuse. " + ], + [ + "And there are other things which are forbidden because of the \"dust\" of rechiluth, such as revealing to another what someone said about him, which, though not demeaning, most men would object to having repeated before him. " + ], + [ + "And a man must conceal a secret which his friend tells him in private, even though there is no rechiluth in the revelation of this secret. For there is in its revelation harm to its confider and cause for voidance of his plans. Also, in this [\"dust\" of rechiluth], he departs from the way of modesty and transgresses the will of his confidant. " + ] + ] + }, + "Principle 9": { + "Opening Comments": [ + "In this principle there will be explained situations where the issur of rechiluth does not obtain if the necessary conditions are met. It contains fifteen sections.", + "Above, in the halachoth of the issurim of lashon hara, in Principle X, we explained how lashon hara may be spoken if one conducted himself improperly in matters \"between man and his neighbor,\" where the intent of the speaker is for benefit alone. And now, in this principle we shall explain how rechiluth may be spoken ab initio if the speaker intends to remove [possible] harm. And I pray to the L–rd that I not stumble in a matter of halacha. " + ], + "": [ + [ + "If one sees that his friend wishes to enter into partnership with someone, and he feels that he will certainly be harmed by this, he must tell him to rescue him from that harm, but the following five conditions must be met:" + ], + [ + "They are: a) He must be careful not to immediately conclude that harm will result, but must reflect carefully from the beginning to see if the result will, indeed, be harmful. ", + "b) He must not exaggerate the matter to be worse than it actually is.", + "c) His intent must be for benefit only; that is, to remove the harm from the first, and not because he hates the other. ", + "(And in this third condition, we shall include yet another matter — that aside from his intending benefit and not being motivated by hatred, he must first reflect as to whether benefit will actually sprout from this — as opposed to what happens very often, that even if tells him, he will not listen to him, but will enter into partnership with him, and afterwards, when his partner angers him with something, he will tell him: \"He was right when he told me not to become your partner,\" and the like. For such people, whom he recognizes to possess this evil trait of rechiluth, no heter is conceivable, for it makes these blind men stumble in the absolute negative commandment of rechiluth.) ", + "d) If he can effect this benefit [in some other way] without having to speak badly of the other, he should do so. ", + "e) All this is permitted only if absolute harm will not come to the one spoken of because of what is said about him. That is, they are not permitted to do him any positive harm, but only to deprive him of the good that might have come to him from the partnership. Even though [even] this is bad for him, in any event it is permitted. But if absolute harm comes to him because of what is said about him, it is forbidden to speak about him; for this would require other conditions, as will be explained below, the L–rd willing, in sections 5 and 6. And how much more so [is it forbidden] if he sees that his story would cause the subject great harm, more than the din prescribes (viz. below, section 5). " + ], + [ + "And now we shall describe another situation where the issur of rechiluth does not obtain. If one heard another saying: \"If I meet Ploni in this and this place, I will beat him or I will insult and shame him,\" or if he heard from him that he intends to cause him monetary loss, [the din] depends on this: If this man has a reputation for such things, having [actually] done such things many times to other persons, or if he [the observer] recognizes according to the situation that what left his mouth was not sheer exaggeration, and that he would actually act upon his words, he must reveal this to the other party. Perhaps he would be able to take heed of the other, so that he not be shamed or harmed by him. But here, too, he must take care that all of the above conditions not be lacking. " + ], + [ + "And even though this thing [i.e., to reveal it when necessary] is a great mitzvah and in the category of \"fostering peace,\" still, great care must be taken not to hasten to reveal such a thing except if, after reflecting upon the matter, he knows that the hearer will take care not to go to that place alone, lest he be beaten or insulted by that man, or follow some other counsel of this kind, whereby the quarrel between them may be terminated. For very often it happens that if one tells someone that Ploni intends to insult him, he grows even angrier with him, and actually puts himself in his way to quarrel with him. The revealer, therefore, might cause even greater strife, G–d forbid, so that he must think very carefully, in the beginning, how to rectify things. " + ], + [ + "And now we come to explain with the help of the Blessed L–rd, yet another great principle in these things, by which the fifth condition will also be clarified for you. Know that the entire heter that we wrote about in section 1 obtains only if the man to whom he would reveal the story did not yet consummate the partnership with the other, but only agreed to do so. But if it were consummated (by each according to his circumstances, as explained by the poskim, in such a manner as to forbid their retraction thereafter), [the din] depends in this: if he [the prospective revealer] knows that by revealing what he knows about the man, the other would harm him in no way, but only guard himself so that from now on no harm would befall him, and all the conditions set down in section 2 were also met, then it would be proper to do so [i.e., to reveal it]. But if he knew the nature of the man to whom he would tell it, to be such that as soon as he heard it he would believe it implicitly (either because it is his nature to believe such things immediately of his neighbor, or because there are \"indications\" [pointing to the truth of the revelation], or because he relies on him [the teller] implicitly), and he would immediately rule for himself and take action, i.e., withdraw from his agreement or do him some other injury, then even if he would not do anything worse than the din that beth-din would pronounce if two witnesses testified in beth-din according to his [the revealer's] words, still, it is forbidden [to reveal it]. For by his revealing it he does harm to the man [he speaks about], as would not be the case even if he testified about him in beth-din. For even if he said the very same thing in beth-din, beth-din could not impose upon him monetary payment according to his testimony, his being a single witness, [whose testimony is not accepted.] And now [if he revealed it] he would cause him real harm by doing so. And, according to this, if the tellers of the thing were two, who themselves witnessed it, it would seem to be permitted [for them to reveal it]. For their intent is only to rescue the hearer from harm and also not to cause [the other], by their revelation, more than accords with the din. (For if they see that by revealing it he [the hearer] would cause the other harm, which even beth-din would not impose upon their testimony, they have no advantage over a single witness, and it certainly would be forbidden for them to reveal it.) And it is also necessary to insure that none of the other particulars mentioned above in section 2 are lacking. " + ], + [ + "But this entire heter of two witnesses in the case of a man who is likely \"to rule for himself\" is of avail only to rescue them from the issur of forbidden speech; but, in any case they do not thereby leave the class of \"abettors to the committers of transgression.\" For through them the hearer will [most likely] do something forbidden. For according to the din it is forbidden for him to accept their words and do something himself to cause loss to his friend so long as they have not testified in beth-din and beth-din have allowed him to do this, as explained above in Principle VI, sections 9 and 10. Aside from this, it is very difficult to conceive of this din arising in reality, to permit it in this case (aside from the fact that it is very rare for all of the [necessary] conditions to coincide). For it is hardly to be found that those who speak by themselves [and not in beth-din] know in the beginning all the aspects of the dinim in such an instance so as to assess that what Ploni will do to him because of their speaking will accord with the din of the Torah. Therefore, care must be taken not to reveal anything to a man whose nature is to \"rule for himself\" without the permission of beth-din, so that they not be entrapped through him in the snare of \"the men of the tongue.\" And \"He who guards his mouth and his tongue guards his soul from distress\" (Proverbs 21:23). " + ], + [ + "The same is true of revealing to another that Ploni has robbed or harmed him, or the like. This is not permitted unless all the aforementioned conditions are met and he reproved him [the thief, etc.] in the beginning and his reproof was not accepted. But without this, it is forbidden (viz. above, Principle 1, section 3). And how much must one take heed, not to give himself a heter immediately in these things, until he has reflected carefully in the beginning if all the conditions have been met. For it not so, he is very likely to transgress the absolute negative transgression of rechiluth. " + ], + [ + "And know that there is no difference in this principle as to whether his friend asks him to tell him, or whether to tell him himself. For if all the conditions in this principle have been met, even if he asks nothing of him, he must tell him; and if not, it is forbidden in all cases." + ], + [ + "And know further, that he must be heedful of all the particulars of this principle even if he wishes to tell only others. For this, too, is in the category of rechiluth, as we wrote above in this part, in Principle III, section 3." + ], + [ + "And since it is very easy to stray into rechiluth in this matter, we shall have to illustrate this with several examples and expand upon them, so that the intelligent reader draw parallels to all that is like this. But so that the reader not tire of their length, I shall give here only one illustration, and if the L–rd wills it, I shall add some more at the end of the book. ", + "If he sees that a man wants to enter a store to buy something, and he knows that man to be rather naïve; and he knows the shopkeeper to be a man whose entire yearning is to ensnare a man like that and deceive him — whether in [matters of] weights and measures or in bargaining — he must tell him about that store and warn him not to enter it, even if he has already agreed with that storekeeper to buy from him. How much more so if he sees clearly that the storekeeper wishes to deceive him as to the merchandise (i.e., to convince him that he is buying the very best quality, when he knows this to be false) or in the area of weights and measures or in the purchase price. [In such cases] he must certainly tell him, so that he not come to be deceived. But he must take great care that the aforementioned conditions (section 2) are satisfied. " + ], + [ + "All this, if he wishes to warn him against being cheated. But if he already has bought merchandise from someone and he knows that he cheated him in the purchase price or in other areas, [the din] in this instance is dependent upon the following: If, according to the din of the Torah, he now has no claim against the storekeeper — as when the overcharge were less than one-sixth, or if the [allotted] time has passed for him to show it to a merchant or to his relative, or for any other reason that the one cheated sustains the loss, then certainly, if one goes and brings this to the attention of the cheated one, and shows him how Ploni has cheated him, he transgresses the issur of rechiluth. For since, according to the din of the Torah, he now has no claim against him, then the telling of this is only talk in general, and he [the teller] is like the proverbial peddler, who peddles things from one to the other. And even if the cheated one asks him [to tell], he should not tell him the truth. How much more so, if he sees that through his speaking the storekeeper can suffer a loss, such as being caught [by the authorities] or not being paid what is still owed him for this transaction. Certainly the one who brings this about [i.e., the teller] is guilty of a great sin. But if he sees that according to the Torah the din is with him (then he may back out of the transaction or receive the amount of the overcharge). And if [he knew that if] the cheated one knew this, he would not acquiesce in the transaction, then he must tell him the truth as it is, in order to recover the money from the merchant. But he must be heedful of the following: " + ], + [ + "a) He must not exaggerate the wrong or the loss beyond what it is.", + "b) His prime intent must be to be zealous for the truth and to help him that has been wronged (i.e., the cheated one). And he must not rejoice in the shame of the cheater, even though he knows clearly that he cheated him. And in this connection we shall include yet another detail, that is almost the same as the original. That is, [in order to tell] he must assume that benefit will result — as opposed to an instance where he knows the nature of the cheated one not to be a man of words who would go to judgment and ask people to help him in this matter, but would only grieve in his heart at the story and harbor hatred in his heart against the merchant. [In such an instance] he should not tell him. Even more, if he asks him [to tell] in this instance and in the previous instance that we described — that is, in an instance where, according to the din, it is forbidden to back out of the transaction, it is a mitzvah to praise the purchase before him, and he does not thereby transgress (Shemoth 23:7): \"From a thing of falsehood shall you keep far,\" (as Chazal have said [Kethuvoth 17a]: \"If one made a bad purchase in the marketplace — he should praise it in his eyes.\") ", + "c) If he feels that his words of reproof will be heard by the merchant to return the overcharge, then he should reprove him between themselves to return it, and not reveal it to the purchaser. ", + "d) If he can bring about the benefit by other means, where he need not demean him, he should not tell it. ", + "e) The man that he tells must not be by his nature a talebearer. If he knows him to possess this base trait, and that he probably will tell the merchant: \"Ploni told me that this merchandise is defective,\" or that it is not worth what he paid for it, this requires looking into — whether it is permitted to tell a man like this the truth; for he may cause him to stumble into the issur of rechiluth. In any event it seems that if he feels that if he exhorts him not to reveal his name, he will be heeded, he should tell him. " + ], + [ + "All that we have said applies if he knows the nature of the cheated one to be such that if the truth of the cheating is made known to him, he will not do anything by himself, but will summon him to beth-din and follow the din of the Torah. But if he knows him to be one who, if he is apprised of this, will \"rule for himself\" and arrest him or return the merchandise to him or not pay him what he owes him, without the assessment of beth-din, one must take heed in revealing it to him, for in order to rescue himself from forbidden speech, three more conditions must be satisfied: ", + "a) The subject of cheating (i.e., how he cheated him) must be known to the tellers themselves, as opposed to their hearing from others that there is cheating in this place, in which instance they are forbidden to tell him. ", + "b) The tellers must be two.", + "c) The harm caused the cheater by their words must not be greater than that of the din resulting from their words in beth-din. But if they know the nature of the cheated one to be such that he would cause the cheater a greater loss than that determined by the din and that he would not abide afterwards by the din for the cheater, it is forbidden to reveal it to him in any case. ", + "And with the first five conditions, there are, altogether, eight conditions [for revealing it]. And even if they all coincide, this avails only to rescue oneself from forbidden speech. But, in any event, he does not rescue himself from the issur of \"abetting transgression.\" For, according to the din, it is forbidden for the hearer to do anything according to their words, even if many speakers told him, so long as they did not testify against him in beth-din and beth-din have permitted him to do so (viz. above, Principle 6, sections 9 and 10). Therefore, one must be extremely careful not to reveal anything to a person whose nature is to \"rule for himself\" without the permission of beth-din. ", + "And now, my brother, see, how in our many sins, so many people stumble so in this, that when one takes merchandise from a store and acquires it with meshichah [(a mode of acquisition)], according to the din, and shows it to his friend, asking him if it is worth what he paid for it, not only does he not praise it, but he even demeans it, saying, \"He really cheated you!\" And he is not careful at the time to determine its current market price. For very often the price changes in a short time. And he is also [not careful to determine] how much he overcharged him, whether or not it is an admissible overcharge according to the din of the Torah. And also when he overcharged him. For perhaps the time for showing it to a merchant or to a relative has already passed, so that [any protest] would be of no avail. But he would only be injecting great hatred into the ear of the buyer against the seller, and thereby be a literal \"talebearer,\" \"peddling\" talk from one to the other. ", + "And many times he speaks against him out of hatred, and it becomes clear afterwards that it is worth what he paid for it. And quite often the seller is caused a great loss; for he will incite him [the buyer], saying, \"Go return the merchandise and throw it in his face. And if you are ashamed to do it yourself, send it with someone else. And if he doesn't want to take it back, don't pay him what you owe him for this merchandise or [what you owe him] from before!\" (And very often this is against the din and is actual theft and extortion.) And when he returns the merchandise to the seller and he refuses to take it, saying that he is causing him a loss according to the din of the Torah, they come to quarrel and to greatly abuse each other. ", + "See how many evils this talebearer has committed: He has transgressed the negative commandment of \"You shall not go talebearing among your people\" (if he does not pay heed to the aforementioned conditions), and [he has transgressed] \"You shall not place a stumbling block before the blind\" in counseling his friend to return the merchandise unlawfully or [in causing] other losses and in generating quarrels leading to [transgression of] \"You shall not wrong, one man, his fellow\" and to [transgressions of] many other negative commandments that result from quarreling, Heaven preserve us. And if so, how much must one take care not to intervene in such things without reflecting well upon what we have written above. And then the L–rd will be with him, so that nothing adverse will result from his counsel. " + ], + [ + "If something wrong was done to Reuven without his knowing who did it, and Reuven came and asked Shimon: \"Who did this to me?\", even though he understands that Reuven suspects him of this, he is forbidden to tell him the name of the doer, even if he saw it [the deed] himself. But he should answer: \"I did not do the thing\" (unless it were a thing which even if he did not suspect him of at all, and which, even if he did not ask him, he would have to tell him himself, as when all of the conditions mentioned in the beginning of this section were met [and as we wrote above in section 7, and as was explained above in Part One, Principle X, section 17 in respect to lashon hara]). For all of the considerations mentioned there in the Mekor Hachaim and in the Be'er Mayim Chayim, both in respect to the din and to satisfying the demands of Heaven apply here too. " + ], + [ + "And now we shall come to explain what many people stumble in. I will give one illustration, from which the intelligent reader will be able to deduce the parallels. ", + "It is common for one to bring merchandise to the city to sell, and many buyers come to him. And it often happens that one who has no money with him at the time chooses merchandise and asks the seller not to sell it to another, for he is going to bring him the money. In the interim, other merchants come to him and implore him to sell them the merchandise that the first has selected, and he agrees. Afterwards, when the first returns and asks for the merchandise that he selected in the beginning, he answers: \"Ploni came, and I did not want to give it to him, but he threw down the money and took it, and against my will, I took it, because I did not want to argue with him.\" In this case, the seller transgresses the absolute negative commandment of \"You shall not go talebearing among your people.\" Even though a great wrong was committed by the one who implored him to give him the merchandise that the first had selected, still, since he sold it to him and received the money from him, it is certainly a valid sale and no good will come of his revealing the implorer's name; but he will only be injecting hatred into his [the first one's] heart against him [the second], and this is absolute rechiluth (viz. Principle I, section 3.) And this din is similar in all its details to that of the aforementioned section 14. ", + "How much more so [is this the din] in view of what we find very often, that the second did not implore him that much, and that the seller did not inform him that he had already committed himself to the other, and that it was only for his own good that he had sold him this merchandise, whatever his reason may have been. And so that the first buyer not have any complaint against him that he breaks his word, he removes the wrong from himself and imputes it to the other. Certainly, this is a very grave sin, in the category of motzi shem ra [spreading a false report], and there apply to it all the negative and positive commandments that we explained in the introduction. ", + "And he must take great heed in such an instance not to reveal the name of the second buyer who bought the merchandise, even if this seller wishes to take the wrong upon himself and say: \"It was my mistake; he knew nothing about your having concluded with me first.\" For it is very common that even [if explained] in such a way, he injects hatred in his [the first buyer's] heart against the second buyer, thinking about him that he threatened his livelihood. Rather, the seller should answer him plainly: \"I sold it to another by mistake.\" ", + "And know that all we have written in this book about the great care that must be taken against the transgression of lashon hara applies only to one who is still in the category of \"your fellow.\" But as to those people who deny the Torah of the L–rd, even only one letter [of it], and those who mock the words of Chazal, it is a mitzvah to publicize their deceitful views before all, and to demean them, so that others not learn from their evil deeds. " + ] + ] + } + }, + "Illustrations": { + "Illustration 1": [ + "If Ploni sees that Reuven wants to enter into partnership with Shimon, and Shimon does not know Reuven's nature, and Ploni knows Reuven well from the past — that he is indifferent to the money of others because of his bad nature — he should warn Shimon from the beginning not to enter into partnership with him, and there is no lashon hara in this. But in this, too, he must take great care that none of the conditions mentioned in Principle IX, section 2, are lacking. " + ], + "Illustration 2": [ + "But if Reuven already entered into partnership with Shimon because he did not know him, and Ploni knew Reuven's nature, as mentioned before, it [the din] depends upon this: If Ploni knows that his words will not be accepted by Shimon, except to suspect Reuven alone (that is, not to rely exclusively upon Reuven from now on in business dealings and inaccurate accounting, but to check everything along with him so that he not come to loss), Ploni must reveal it to Shimon. But in this, too, he must take great care that the conditions mentioned in section 2 not be lacking. But if he sees that his words will be implicitly believed by Shimon and will thereby lead to actual loss to Reuven (that is, that Shimon will annul his partnership with him, or other kinds of loss), it is forbidden to reveal it to Shimon. " + ], + "Illustration 3": [ + "And know further that he must be very careful not to counsel Reuven to enter into partnership with Shimon if he knows of any loss that might result from their partnership (as when Shimon is very poor; how much more so, if he is not trustworthy). The same applies to [seeking] a match [shidduch] or a craftsman or the like. For even in the instances in which it is forbidden to go and speak rechiluth against Shimon, such as going and saying against him before Reuven, that he is in straitened circumstances, as mentioned above (and, likewise, in respect to a shidduch or a craftsman, each in its own way), it is forbidden to do so only by harming Shimon — ", + "but the opposite; that is, to harm Reuven and to counsel him to enter into partnership or into a shidduch with Shimon, and the like — if he [Ploni] knew in himself that if he were in the same position [as Reuven], as when he required the same things, he would distance himself from such people in Shimon's circumstances] — it is an absolute issur to counsel Reuven in this [direction], it being in the category of \"You shall not place a stumbling block before the blind,\" of which Chazal have said: \"Do not give him counsel which is inappropriate for him.\" And there are people who stumble in this because of their self-interest. This is a grave sin, money-lust causing them to transgress a negative commandment of the Torah. " + ], + "Illustration 4": [ + "If Ploni sees that one wants to make a match with another and he [Ploni] knows that the groom has great failings (the nature of which will be explained below in section 6), and the father of the [prospective] bride knows nothing about it, and if he did know, he would not consent, he should be told. But he who looks into it should know that there are in this din many details, which we shall explain below; and he must take all of them into consideration before he permits this to himself. He should also not deduce leniencies for himself from one situation to another. And before we begin to explain this din in all its details, we shall attempt to remove the common stumbling locks in this area (though, to speak the truth, there is no need to mention them in a book, for they are very obvious and require neither learning nor reasoning). But because of the great harm wrought by them and because they are regarded as permitted by many individuals, I have been constrained to explain the great deception of \"the men of the tongue\" in this regard. Perhaps the L–rd will grant the removal of some of this great blindness. And this I begin with the help of the L–rd. " + ], + "Illustration 5": [ + "Great care must be taken to avoid those base traits which cause one party [to the shidduch] to be demeaned before the second party for completely insubstantial things. So that [for example] if the [prospective] groom were an innocent person, who was not so sharp as to understand the subtleties of men and their deceits, or who did not want to engage in levity like the other youths of his age, he is immediately publicized in the city as a fool and a simpleton, so that sometimes this will be a reason for others not to want to make a match with him, or to break the match that they have already made, and many other such wrongs (May the L–rd cut off such \"slippery lips\" for this!) For it does not suffice them that they are in the category of \"men of lashon hara\" because of this — for in these words of vanity and their like there is not found even one particular of those mentioned in Principle IX, section 2 — but the Torah even calls them \"spreaders of false reports\" because what they say is false, as we have written in Part One, Principle I, and in Principle V on this subject. And even if what they said were the absolute truth, it would require all of the aforementioned conditions. ", + "And in truth, these people are also in the category of machtiei harabim [\"causing the many to sin\"]. For because of this evil nature of theirs, whereby they hasten to mock people and to pour out shame and disgrace upon them they compel men who are pure and just in their hearts to follow in their paths — in the beginning, by force, so that those scoffers and \"men of the tongue\" not publicize them as fools and simpletons or brand them as \"hypocrites,\" and then, as a matter of course, they are dragged after them, for \"habit becomes nature.\" And, as per the well known dictum in the Gemara (Avodah Zarah 18b on Psalms 1:1): \"If he goes [with the scoffers], he is destined to stand [with them], and if he stands [with them], he is destined to sit [with them].\"...", + "And how much must one strengthen himself not to give these people an opening in the beginning; that is, not to argue with them, but to strengthen himself greatly not to associate himself with them at all, as it is written (Mishlei 1:11-16): \"If they say, 'Come with us… keep your feet from their path. For their feet run to evil, etc.'\" And Chazal have said in Eduyoth 5:6: \"Better that a man be called a fool all of his days and not be wicked one moment before the L–rd.\" \"called a fool\" is stated because of the matter discussed there; but in truth, it befits a man to commit folly, even actively, so that the epithet \"wicked\" not apply to him, even for one moment, above. As we find in Scripture (viz. I Samuel 21:16) that David made himself [act] like a fool in the house of Avimelech so that he not fall into his hands. How much more so [should one follow this stratagem if necessary] for the sake of the King of kings, the Holy One Blessed be He! And (Chullin 5b): \"(Psalms 36:7): 'Man and beast do You save, O L–rd' – these are men who are wise in knowledge, but who make themselves [act foolish] like a beast [for the sake of the L–rd].\" And see Berachoth 19b: \"If one finds sha'atnez in his garment, etc.\" ", + "And, likewise, to shame one of the parties [to a shidduch] because of the deeds of his forbears — this, too, is in the category of lashon hara, as explained above in Principle IV. " + ], + "Illustration 6": [ + "And now we shall return to explain what we permitted in the beginning of section 4, in an instance of the [prospective] groom's having great defects. For there is a difference between the defects. That is, if the defect is in respect to a bodily ill that the father of the [prospective] bride is unaware of, it being something internal that is not revealed to all, it is obvious that the one who reveals this is not suspect of any issur of rechiluth (so long as none of the conditions mentioned in Principle IX, section 2 are lacking. And I have explained them here in the Be'er Mayim Chayim.) ", + "And there is yet another instance in which he must reveal it to him. If it is heard about the groom that there is apikorsuth [heresy] in him, G–d forbid, it must be revealed to him. And about this it is stated in juxtaposition (Vayikra 19:16): \"You shall not go talebearing among your people,\" but \"Do not stand [idly] by the blood of your friend.\" ", + "But if the defect is in respect to the little Torah wisdom that he possesses, this is not to be revealed to him. For he [the prospective father-in-law] \"caused his own loss.\" For he should have taken him to men of Torah to test him in the strength of his wisdom and his knowledge (and if he did this, they [the testers] must tell the truth, for both parties had agreed upon this in the beginning), and, not having done so [it is understood that] he has acquiesced in the matter. ", + "(Aside from all this, one who would want to permit this [revelation] because he cannot look on at his friend being cheated (the shadchanim deceiving the [prospective] father-in- law) must assure himself first that the amount of the dowry and the food and clothing allotment agreed to by the father-in-law is a true commitment and he will not deceive. For, in general, one should not hasten to permit this. For our eyes see that many of them do not honor their commitments, and if so, the phenomenon of \"cheating\" does not apply here. For just as the groom [to be] deceives the father-in-law [to be], so does the father-in-law deceive him, and they end off \"equals.\" And, aside from all this, here, too, all of the conditions mentioned in Principle IX, section 2 must be satisfied.) " + ], + "Illustration 7": [ + "The same holds true for revealing to the groom the affairs of the father-in-law. That is, if he knows of an internal illness of the betrothed but they are concealing it from the groom, the revealer is not suspect of the issur of rechiluth (but the required conditions must be met). ", + "Similarly, if it was heard about the house of his [prospective] father-in-law that it is a house of pritzuth [immodesty] – and it is well known that this is a great cause for missing the desired end [of the marriage] – in this instance, too, the thing must be revealed, and in this, the aforementioned conditions [for revelation] do not obtain. But he [the potential revealer] must first reflect upon whether his words will be heeded, for in a shidduch it is very often found that they are not heeded, and it is inevitable that [in such an instance] revelation will lead only to rechiluth. " + ], + "Illustration 8": [ + "But if he knows that the father-in-law is deceiving the groom in the matter of the dowry and the food allotment, he must take great counsel with himself before he reveals it to the groom. For this requires several considerations: ", + "a) He must reflect well [to determine] if he is really cheating him. That is, he must be convinced of his bad nature or the soreness of his poverty, or to have heard from him explicitly that he commits himself only outwardly. (And he should not conclude immediately to think about the father-in-law that because he is in straitened circumstances he certainly will not give him the dowry or the food allotment that he promised. For do we not see many times that men like these pay their debts more readily than the exalted householders?) ", + "b) [To reveal it,] he must know that if the groom knew about it, he would not consent to the shidduch. For very often it happens that the groom only wants to get from the father-in- law as much as he can, but the shidduch itself is not affected by this at all. And in such an instance, there is certainly no heter to go and reveal it to him (unless he sees that his words will be of benefit to the groom, that he will take counsel how to get securities from the father- in-law for this). ", + "c) [To reveal it,] he must know that on the part of the groom there will be no deception. For if the groom, too, is deceiving him in aught, they emerge as \"equals,\" and it is obvious that it is forbidden to reveal it. ", + "Aside from this, all the aforementioned conditions must be met. Therefore, he should not hasten to reveal it unless after intensive reflection as to whether all of the necessary requirements have been satisfied. " + ], + "Illustration 9": [ + "And if the groom has already made the shidduch and he [the potential revealer] knows that the father-in-law will deceive the groom in the matter of the dowry or the food allotment, [the din] depends on this: If he sees that his words will be accepted by the groom only to the extent of suspicion alone. That is, that he will seek counsel against the father-in- law so as not to be deceived by him. Or if he knows that the groom will do nothing by himself but only with beth-din, it is permitted to reveal it to him. But he must take care that none of the conditions explained above in Principle IX, section 2 are lacking. It would also seem that he must also satisfy clause c above. That is, he must know that on the groom's part there is no deception. But if he sees that his words will be accepted by the groom and that because of this he will peremptorily annul the shidduch by himself, it is forbidden to reveal it to him; for it is not common for all the needed conditions to coincide. (See the Be'er Mayim Chayim.) " + ], + "Illustration 10": [ + "And sometimes it is conceivable that it is permitted to reveal it, as when he knows that the bride has an internal illness which is not known to all, including the groom. But he must take care that all the conditions mentioned in Principle IX, section 2 are satisfied. ", + "And if he [the potential revealer] did not know the thing by himself but only heard it from others, he should not reveal it, unless he feels that the groom will not do anything by himself to dissolve the shidduch, but will [only] suspect and investigate carefully. And in this, too, the conditions of Principle IX, section 2 must be satisfied." + ], + "Illustration 11": [ + "And if he knows that the father-in-law's house is a house of pritzuth, he must reveal it. (And if he knows that there is apikorsuth in the groom, it is certainly a mitzvah to reveal it) and none of the aforementioned conditions need be satisfied. And even if he does not know this by himself, but heard it from others, he must still reveal it. But he must take care not to reveal it in such a way that gives the impression that he knows the thing by himself, but he must state plainly: \"I have heard this and this.\" Even though this is not to be believed implicitly as yet, it should be suspected and investigated. ", + "I had intended to furnish additional illustrations concerning craftsmen, hired men, servants and the like. But because of high printing expenses and time contingencies, I was prevented from doing so. In sum: A man must set his eyes and his heart on his ways, and especially on the utterances of his mouth, not to become involved in affairs \"between man and his neighbor\" unless he knows thoroughly the matter to be dealt with, to intend benefit [only], not to be motivated by hatred, and to foresee the fruits of his speech, that it not break the bounds of din, G–d forbid. And then the L–rd will be his hope that he will not be ensnared in the net of the evil inclination. And the Rock of Israel will rescue him from error, and He will show him wonders from His Torah. " + ] + }, + "Responsa of the Chavot Yair": [], + "Responsa of the Maharik": [], + "Responsa of the Maharik Siman 129": [], + "Aliyot d'Rabeinu Yonah, from the Shitah Mekubetzet": [] + }, + "versions": [ + [ + "Chofetz Chaim, Silverstein translation", + "http://www.sefaria.org/shraga-silverstein" + ] + ], + "heTitle": "חפץ חיים", + "categories": [ + "Halakhah", + "Acharonim" + ], + "schema": { + "heTitle": "חפץ חיים", + "enTitle": "Chafetz Chaim", + "key": "Chafetz Chaim", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Preface" + }, + { + "heTitle": "פתיחה להלכות לשון הרע ורכילות", + "enTitle": "Introduction to the Laws of the Prohibition of Lashon Hara and Rechilut", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Opening Comments" + }, + { + "heTitle": "לאוין", + "enTitle": "Negative Commandments" + }, + { + "heTitle": "עשיין", + "enTitle": "Positive Commandments" + }, + { + "heTitle": "ארורין", + "enTitle": "Curses" + } + ] + }, + { + "heTitle": "חלק ראשון: הלכות איסורי 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"heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ו", + "enTitle": "Principle 6", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ז", + "enTitle": "Principle 7", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ח", + "enTitle": "Principle 8", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ט", + "enTitle": "Principle 9", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + } + ] + }, + { + "heTitle": "ציורים", + "enTitle": "Illustrations", + "nodes": [ + { + "heTitle": "ציור א", + "enTitle": "Illustration 1" + }, + { + "heTitle": "ציור ב", + "enTitle": "Illustration 2" + }, + { + "heTitle": "ציור ג", + "enTitle": "Illustration 3" + }, + { + "heTitle": "ציור ד", + "enTitle": "Illustration 4" + }, + { + "heTitle": "ציור ה", + "enTitle": "Illustration 5" + }, + { + "heTitle": "ציור ו", + "enTitle": "Illustration 6" + }, + { + "heTitle": "ציור ז", + "enTitle": "Illustration 7" + }, + { + "heTitle": "ציור ח", + "enTitle": "Illustration 8" + }, + { + "heTitle": "ציור ט", + "enTitle": "Illustration 9" + }, + { + "heTitle": "ציור י", + "enTitle": "Illustration 10" + }, + { + "heTitle": "ציור יא", + "enTitle": "Illustration 11" + } + ] + }, + { + "heTitle": "תשובת חות יאיר", + "enTitle": "Responsa of the Chavot Yair" + }, + { + "heTitle": "תשובת מהרי\"ק", + "enTitle": "Responsa of the Maharik" + }, + { + "heTitle": "תשובת מהרי\"ק סי' קכ\"ט", + "enTitle": "Responsa of the Maharik Siman 129" + }, + { + "heTitle": "עליות רבינו יונה משיטה מקובצת", + "enTitle": "Aliyot d'Rabeinu Yonah, from the Shitah Mekubetzet" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Chafetz Chaim/Hebrew/Chofetz Chaim.json b/json/Halakhah/Acharonim/Chafetz Chaim/Hebrew/Chofetz Chaim.json new file mode 100644 index 0000000000000000000000000000000000000000..b149fc327f18abddee4247a11bf192b79f834233 --- /dev/null +++ b/json/Halakhah/Acharonim/Chafetz Chaim/Hebrew/Chofetz Chaim.json @@ -0,0 +1,1362 @@ +{ + "language": "he", + "title": "Chafetz Chaim", + "versionSource": "https://he.wikisource.org/wiki/%D7%97%D7%A4%D7%A5_%D7%97%D7%99%D7%99%D7%9D", + "versionTitle": "Chofetz Chaim", + "status": null, + "license": "CC-BY-SA", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "חפץ חיים", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": { + "Preface": [ + "בָּרוּךְ ה' אֱלֹהֵי יִשְׂרָאֵל, אֲשֶׁר הִבְדִּילָנוּ מִכָּל הָעַמִּים וְנָתַן לָנוּ תּוֹרָתוֹ וְהִכְנִיסָנוּ לְאֶרֶץ הַקֹּדֶשׁ, כְּדֵי שֶׁנִּזְכֶּה לְקַיֵּם כָּל מִצוֹתָיו. וְכָל כַּוָּנָתוֹ הוּא רַק לְטוֹבָתֵנוּ, כְּדֵי שֶׁעַל יְדֵי זֶה נִהְיֶה קְדוֹשִׁים אֵלָיו, כְּמוֹ שֶׁכָּתוּב (במדבר טו, מ): \"לְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם אֶת כָּל מִצְוֹתָי וִהְיִיתֶם קְדֹשִׁים לֵאלֹהֵיכֶם\", וְיִהְיֶה בִּיכָלְתֵּנוּ לְקַבֵּל אֶת הַשְׁפָּעַת טוּבוֹ וְרֹב חַסְדּוֹ בָּעוֹלָם הַזֶּה, וּבָעוֹלָם הַבָּא כְּמוֹ שֶׁכָּתוּב (דברים י' יב-יג): \"מָה ה' אֱלֹהֶיךָ שׁוֹאֵל מֵעִמָּךְ כִּי אִם וְגוֹ' לִשְׁמֹר אֶת מִצְּוֹת ה' וְאֶת חֻקּוֹתָיו אֲשֶׁר אָנֹכִי מְצַּוְּךָ הַיּוֹם לְטוֹב לָךְ\". (וְעַיֵּן שָׁם בְּפֵרוּשׁ הָרַמְבַּ\"ן דְּהַאי \"לְטוֹב לָךְ\" אַתְּחִלַּת הַפָּסוּק דְּ\"מָה ה' אֱלֹהֶיךָ שׁוֹאֵל מֵעִמָּךְ\" קָאֵי).", + "וְלֹא דַּי בָּזֶה, שֶׁנָּתַן לָנוּ אֶת כְּלִי חֶמְדָּתוֹ, אַף גַּם צִּוָּה אוֹתָנוּ שֶׁלֹּא נַעַזְבֶנָּה, כְּמוֹ שֶׁכָּתוּב (משלי ד, ב): \"כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי אַל תַּעֲזֹבוּ\", וְלֹא כְּמִדּת בָּשָׂר וָדָם, שֶׁאִם יִתֵּן לחֲבֵרוֹ מתָּנָה טוֹבָה, וַחֲבֵרוֹ אֵינוֹ מִתְנַהֵג בָּהּ כּשּׁוּרָה וְאֵינָהּ חֲבִיבָה בְּעֵינָיו, הוּא חוֹמֵד וּמְצַּפֶּה, מָתַי יַפְקִירָהּ חֲבֵרוֹ מִכֹּל וָכֹל וְהוּא יַחֲזֹר וְיִזְכֶּה בָּה. אֲבָל לֹא כֵן חֵלֶק אֱלֹהֵינוּ, כִּי הֵקִים לָנוּ בְּכָל דּוֹר וָדוֹר בִּימֵי בַּיִת רִאשׁוֹן נְבִיאִים לְהַחֲזִירֵנוּ לְמוּטָב, וְאַף בִּימֵי בַּיִת שֵׁנִי, שֶׁיָּרַד מַצַּב הַיִּשְׂרְאֵלִי, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, מִקּדֻשָּׁתוֹ הָרִאשׁוֹנָה, וְחָסְרוּ לָהֶם חֲמִשָּׁה דְּבָרִים שֶׁהָיוּ לָהֶם בְּבַיִת רִאשׁוֹן (יומא כא, ב), עִם כָּל זֶה בִּהְיוֹתֵנוּ עַל אַדְמָתֵנוּ וְהָיָה לָנוּ בֵּית הַבְּחִירָה, הָיִינוּ יְכוֹלִים לְקַיֵּם כָּל מִצְּוֹת הַתּוֹרָה, וּבָזֶה הָיִינוּ יְכוֹלִים לְהַשְׁלִים כָּל חֶלְקֵי הַנְּפֶשׁ הנִּמְצָּאִים בָּנוּ, כִּי בַּנֶּפֶשׁ יֵשׁ גַּם כֵּן רְמַ\"ח אֵיבָרִים וּשְׁסָ\"ה גִּידִים רוּחָנִיִּים, וְעַיֵּן בְּשַׁעֲרֵי קְּדֻשָּׁה לְמוֹרֵנוּ הָרַב חַיִּים וִיטַאל פֶּרֶק א'.", + "אַךְ לִבְסוֹף יְמֵי בַּיִת שֵׁנִי גָּבְרָה שִׂנְאַת חִנָּם וְלָשׁוֹן הָרָע בֵּינִינוּ, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, וּבַעֲבוּר זֶה נְחֱרַב הַבַּיִת וְגָלִינוּ מֵאַרְצֵּנוּ כִּדְאִיתָא בְּיוֹמָא (דף ט') וּבִירוּשַׁלְמִי (פרק א' הלכה ה' דיומא) (הֲגַם שֶׁהַגְּמָרָא נָקטָה שִׂנְאַת חִנָּם, הַכַּוָּנָה הוּא עַל לָשׁוֹן הָרָע גַּם כֵּן, שֶׁיּוֹצֵּאת מִצַּד הַשִּׂנְאָה, דְּאִי לָאו הָכִי לֹא הָיוּ נְענָשִׁים כָּל כָּךְ, וְהַיְנוּ דְּסִיֵּם שָׁם לְלַמֶּדְךָ, שֶׁקָּשָׁה שִׂנְאַת חִנָּם כְּנְגֶד עֲבוֹדָה זָרָה וְגִלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים, וְזֶה מָצִּינוּ בַּעֲרָכִין (דף ט\"ו) גַּבֵּי לָשׁוֹן הָרָע. וְעוֹד מִגּוּפָא דִּשְׁמַעְתָּא דְּיוֹמָא מוּכָח כְּמוֹ שֶׁכָּתַבְנוּ, מִדְּפָרִיךְ שָׁם וּבְמִקְדָּשׁ רִאשׁוֹן וְכוּ' וְדוֹקְרִים אֶת חַבְרֵיהֶן וְכוּ' עַיֵּן שָׁם). וּמֵאָז וְעַד עַתָּה בְּכָל יוֹם אָנוּ מְצַפִּים וּמִתְפַּלְלִים לִפְנִּי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיְּקָרֵב אוֹתָנּוּ, כַּאֲשֶׁד הִבְטִיחָנּוּ בְּתוֹרָתוֹ הַקְּדוֹשָׁה וְעַל יְדֵי נְבִיאָיו כַּמָּה פְּעָמִים, וְאֵין מִתְקָּבֶּלֶת תְּפִלָּתֵנוּ לְפָנָיו, כְּמוֹ שֶׁאָמְרוּ חֲזַ\"ל בִּבְרָכוֹת (דף ל\"ב): מִיּוֹם שֶׁנְּחֱרַב בֵּית הַמִּקָּדָּשׁ, חוֹמָה שֶׁל בַּרְזֶל מַפְסֶקת בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם.", + "וּבֶאֱמֶת לֹא עָלָיו, חַס וְשָׁלוֹם, הוּא תְּלוּנָתֵנוּ, כִּי אִם עַל עַצְּמֵנוּ, כִּי מִצִּדּוֹ לֹא יִבָּצֵר, חַס וְשָׁלוֹם, כְּמוֹ שֶׁכָּתוּב בִּישַׁעְיָה (ישעיה נט, א): \"הֵן לֹא קָצְרָה יַד ה' מֵהוֹשִׁיעַ וְלֹא כָּבְדָה אָזְנוֹ מִשְּׁמֹעַ כִּי אִם עֲוֹנוֹתֵיכֶם, וְגוֹ'. וּבִימֵי רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי נִמְצָּא בִּגְמָרָא סַנְהֶדְרִין בְּפֶרֶק חֵלֶק (סנהדרין דף צ\"ח) שֶׁהֵשִׁיבוּ לוֹ שֶׁהַיּוֹם אִם בְּקּוֹלוֹ תִּשְׁמָעוּן יָבוֹא מָשִׁיחַ, אַף שֶׁלֹּא נִשְׁלַם אָז עֲדַיִן זְמַן הַגָּלוּת שֶׁנִּגְזַר עַל יִשְׂרָאֵל, שֶׁיִּהְיוּ אֶלֶף שָׁנִים בַּגָּלוּת כְּמִנְיַן יוֹמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּמוֹ שֶׁמָּצִּינוּ בְּדִבְרֵי חֲזַ\"ל, עִם כָּל זֶה הָיָה כֹּחַ הַתְּשׁוּבָה מְבַטֵּל אֶת הַגְּזֵרָה. וְכָל שֶׁכֵּן בִּזְמַנֵּנוּ שֶׁזֶּה יוֹתֵר מִשְּׁמוֹנְה מֵאוֹת שָׁנָה שֶׁכָּלָה הַיּוֹם הַנַּ\"ל, וְאֵין הַסִבָּה כִּי אִם מִצִּדֵּנוּ, שֶׁבַּעֲוֹנוֹתֵינוּ הָרַבִּים אֵין אָנוּ מַּנִּיחִים לוֹ שֶׁיַּשְׁרֶה שְׁכִינָתוֹ בְּתוֹכֵנוּ.", + "וְכַאֲשֶׁר נַחְפְּשָׂה דְּרָכֵינוּ וְנַחְקֹרָה, אֵיזֶה עֲוֹנוֹת הֵם מֵהָעִקָּרִים הַגּוֹרְמִים לַאֲרִיכַת גָּלוּתֵנוּ, נִמְצָּאֵם הַרְבֵּה. אַךְ חֵטְא הַלָּשׁוֹן הוּא עַל כִֻּלּוֹ מִפְּנִי כַּמָּה טְעָמִים. אֶחָד, כֵּיוָן שֶׁזֶּה הָיָה הָעִקָּר לְסִבַּת גָּלוּתֵנוּ, כְּמוֹ שֶׁהֵבֵאנוּ מִגְמָרָא יוֹמָא וּמִירוּשַׁלְמִי הַנַּ\"ל. אִם כֵּן כָּל כַּמָּה שֶׁלֹּא נִרְאֶה לְתַקֵּן זֶה הַחֵטְא, אֵיךְ תּוּכַל לִהְיוֹת גְּאֻלָּה, כֵּיוָן שֶׁזֶּה הַחֵטְא פָּגַם כָּל כָּךְ, שֶׁעַל יְדֵי זֶה גָּלִינוּ מֵאַרְצֵּנוּ, עַל אַחַת כַּמָּה וְכַמָּה שֶׁאֵינוֹ מַנִּיחֵנוּ לָבוֹא לְאַרְצֵּנוּ.", + "וְעוֹד הֲלֹא יָדוּעַ הוּא שֶׁנִּגְזַר עָלֵינוּ גָּלוּת מִכְּבָר מֵעֵת מַעֲשֵׂה הַמְרַגְּלִים, כְּמוֹ שֶׁכָּתוּב בִּתְהִלִּים {פרק ק\"ו, כ\"ו-כ\"ז}: \"וַיִּשָּׂא יָדוֹ לָהֶם לְהַפִּיל אוֹתָם וְגוֹ' בַּגּוֹיִם וּלְזָרוֹתָם בָּאֲרָצוֹת\", וּכְמוֹ שֶׁפֵּרֵשׁ רַשִּׁ\"י שָׁם וְהָרַמְבַּ\"ן בְּחֻמָּשׁ פָּרָשַׁת שְׁלַח, (במדבר יד, א) וְחֵטְא הַמְרַגְּלִים הֲלֹא הָיָה עֲוֹן לָשׁוֹן הָרָע, וּכְמוֹ דְּאִיתָא בַּעֲרָכִין {דף ט\"ו} אִם כֵּן אָנוּ מֻכְרָחִין לְתַקִּן זֶה הַחֵטְא קֹדֶם הַגְּאֻלָּה.", + "וְעוֹד נִמְצָא מְפֹרָשׁ, שֶׁעָוֹן זֶה גּוֹרֵם, שֶׁיִּהְיוּ יִשְׂרָאֵל נִרְדִּים בְּפָרֶךְ, מִמַּה שֶּׁכָּתוּב בְּפָרָשַׁת שְׁמוֹת (שמות ב, יד): \"אָכֵן נוֹדַע הַדָּבָר\" וְעַיֵּן בְּפֵרוּשׁ רַשִּׁ\"י שָׁם. וְעוֹד נִמְצָּא מְפֹרָשׁ בְּמִדְרָשׁ רַבָּה פָּרָשַׁת תֵצֵּא {דברים רבה ו' י\"ד}: אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, בָּעוֹלָם הַזֶּה עַל יְדֵי שֶׁהָיָה לָשׁוֹן הָרָע בֵּינֵיכֶם סִלַּקְּתִּי שְׁכִינָה מִבֵּינֵיכֶם אֲבָל לֶעָתִיד לָבֹא וְכוּ'. וְעוֹד מִקְרָא מְפֹרָשׁ בְּפָרָשַׁת בְּרָכָה {דברים ל\"ג ה'}: \"וַיְהִי בִישׁוּרוּן מֶלֶךְ בְּהִתְאַסֵף רָאשֵׁי עָם יַחַד שִׁבְטֵי יִשְׂרָאֵל\", וּפֵרֵשׁ רַשִּׁ\"י שָׁם, (וְהוּא מַאֲמַר הַסִפְרִי), שֶׁאֵימָתַי הוּא מֶּלֶךְ בִּישׁוּרוּן? דַּוְקָא כְּשֶׁהֵם בְּיַחַד שִׁבְטֵי יִשְׂרָאֵל וְלֹא אֲגֻדּוֹת אֲגֻדּוֹת, וְיָדוּעַ דְּדָבָר זֶה רָגִיל לָבוֹא עַל יְדֵי לָשׁוֹן הָרָע.", + "וּלְבַד זֶה, הַאֵיךְ יְכוֹלוֹת לָחוּל עָלֵינוּ בִּרְכוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָנוּ מְקַוִּים לָזֶה, כֵּיוָן דְּבַעֲוֹנוֹתֵינוּ הָרַבִּים, אָנוּ מֻרְגָּלִים בְּחֵטְא זֶה, הֲלֹא יֵשׁ עַל זֶה אָרוּר מְפֹרָשׁ בַּתּוֹרָה, (דברים כז, כד): \"אָרוּר מַכֶּה רֵעֵהוּ בַּסָתֶר\" שֶׁהוּא קָאֵי {עוֹלֶה} עַל לָשׁוֹן הָרָע, כְּמוֹ שֶׁפֵּרֵשׁ רַשִּׁ\"י שָׁם, וּלְבַד שְׁאָר אֲרוּרִין שֶׁיֵּשׁ שָׁם עוֹד עַל זֶה, כַּמְבֹאָר לְקַמָּן בְּסוֹף הַפְּתִיחָה, עַיֵּן שָׁם.", + "וּלְבַד זֶה הֲלֹא יָדוּעַ הוּא מִגְּמָרָא דַּעֲרָכִין {דף ט\"ו:} הַנַּ\"ל, שֶׁגֹּדֶל הֶעָוֹן הַזֶּה הוּא עַד אֵין שִׁעוּר, עַד שֶׁאָמְרוּ עָלָיו שֶׁהוּא כְּכוֹפֵר בָּעִקָּר, חַס וְשָׁלוֹם. וְאָמְרוּ בִּירוּשַׁלְמִי דְּפֵאָה {פרק א הלכה א'}, שֶׁנִּפְרָעִין מִן הָאָדָם עֲבוּר זֶה הֶעָוֹן בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּמֶת לָעוֹלָם הַבָּא.", + "וְעֵיֵּן לְקַמָּן בַּפְּתִיחָה וּבְסִפְרִי שְׁמִירַת הַלָּשׁוֹן, שָׁם הֶעְתַּקְנוּ כָּל מַאַמְרֵי הַשַּׁ\"ס וְהַמִּדְרָשִׁים וְהַזֹּהַר הַקָּדוֹשׁ הַנִּזְכָּרִים בְּעִנְיַן זֶה, וּמִי שֶׁיְּעַיֵּן וְיִתְבּוֹנִן הֵיטֵב בָּהֶם, תִּסְמַּר שַׂעֲרוֹת רֹאשׁוֹ מִגֹּדֶל הֶעָוֹן.", + "וְנִרְאֶה פָּשׁוּט שֶׁהַטַּעַם שֶׁהֶחְמִירָה הַתּוֹרָה כָּל כָּךְ בְּזֶה הֶעָוֹן, מִשּׁוּם שֶׁמְעוֹרֵר בָּזֶה הַרְבֵּה אֶת הַמְּקַטְרֵג הַגָּדוֹל עַל כְּלַל יִשְׂרָאֵל, וְעַל יְדֵי זֶה הוֹרֵג כַּמָּה אַנָשִׁים בְּכַמָּה מְדִינוֹת. וְזֶה לְשׁוֹן הַזֹּהַר הַקָּדוֹשׁ פָּרָשַׁת פְקוּדֵי {דף רס\"ד}: * אִית רוּחָא חֲדָא, דְּקַיְּמָא עַל כָּל אִנּוּן מָארֵי דְּלִישָׁנָא בִּישָׁא, דְּכַד מִתְעָרֵי בְּנִי נָשָׁא בְּלִישָׁנָא בִּישָׁא, אוֹ הַהוּא בַּר נָשׁ דְּמִתְעָרֵי בְּלִישָׁנָא בִּישָׁא, כְּדֵין אִתְּעַר הַהוּא רוּחָא בִּישָׁא מְסָאֲבָא דִּלְעֵילָא, דְּאִקְרֵי סַכְסוּכָא, וְאִיהוּ שָׁארֵי עַל הַהוּא אִתְעָרוּתָא דְּלִישָׁנָא בִּישָׁא, דְּשָׁארוּ בֵּה בְּנִי נָשָׁא, וְאִיהוּ עָל לְעֵילָא וְגָרֵים בְּהַהוּא אִתְעָרוּ דְּלִישָׁנָא בִּישָׁא מוֹתָא וְחַרְבָּא וּקְטָלָא בְּעָלְמָא, וַי לְאִנּוּן דְּמִתְעָרֵי לְהַאי סִטְרָא בִּישָׁא וְלָא נָטְרֵי פּוּמַיְהוּ וְלִשְׁנַיהוֹן וְלָא חָשְׁשׁוּ עַל דָּא וְלָא יַדְעֵי דְּהָא בְּאִתְעָרוּתָא דִּלְתַתָּא תַּלְיָא אִתְעָרוּ דִּלְעֵילָא בֵּין לְטָב בֵּין לְבִישׁ כוּ', וְכוּלְהוּ דֵּלָטוֹרִין לְאִתְעָרָא לְהַאי חִוְיָא רַבָּא לְמֶהֱוֵי דֵּלָטוֹרָא עַל עָלְמָא, וְכוּלְהוּ בְּגִין הַאי אִתְעָרוּ דְּלִישָׁנָא בִּישָׁא, כַּד קַיְּמָא אִתְעָרוּתָא דִּילֵיה לְתַתָּא.", + "* תרגום: יש רוח אחד, שעומד על כל אלו בעלי לשון הרע. כי כשבני אדם מתעוררים בלשון הרע, או אדם אחד שנתעורר בלשון הרע, אז נתעורר רוח הרע הטמא ההוא שלמעלה, בכאן נקרא סכסוכא, והוא שורה על התעוררות ההיא של לשון הרע שפתחו בני אדם, והוא נכנס למעלה, וגורם בהתעוררות ההיא של לשון הרע מות וחרב והרג בעולם. אוי לאלו שמעוררים את צד הרע הזה ואינם שומרים פיהם ולשונם ואינם דואגים על זה, שאינם יודעים, שבהתעוררות שלמטה תלויה התעוררות של מעלה, בין לטוב ובין לרע וכו'. וכלם דוברי רכיל על העולם לעורר על הנחש הגדול הזה לדבר רכילות על העולם. והכל הוא בשביל התעוררות לשון הרע, כשנמצאת התעוררות שלו למטה. (הגהה)", + "וְנוּכַל לוֹמָר שֶׁזֶּהוּ כַּוָּנַת הַגְּמָרָא דַּעֲרָכִין הַנַּ\"ל: כָּל הַמְסַפֵּר לָשׁוֹן הָרָע, מַגְדִּיל עֲוֹנוֹת עַד לַשָּׁמַיִם שֶׁנְּאֱמַר {תהלים ע\"ג ט'}: \"שַׁתּוּ בַשָּׁמַיִם פִּיהֶם וּלְשׁוֹנָם תִּהֲלַךְ בָּאָרֶץ\" פֵּרוּשׁ: אַף שֶׁלְּשׁוֹנוֹ הוּא מְהַלֵּךְ בָּאָרֶץ אֲבָל פִּיו שָׁת בַּשָּׁמַיִם. וְכֵן אִיתָא בְּתָנָא דְּבֵי אֵלִיָּהוּ {פרק י\"ח}, שֶׁהַלָשׁוֹן הָרָע שֶׁהוּא מְסַפֵּר, הוּא עוֹלֶה עַד כְּנֶגֶד כִּסֵא הַכָּבוֹד, וּמִזֶּה נוּכַל לֵידַע אֶת גֹּדֶל הַחֻרְבָּן, שֶׁמַּחְרִיבִים בַּעֲלֵי הַלָּשׁוֹן אֶת כְּלַל יִשְׂרָאֵל.", + "וְעוֹד טַעַם אַחֵר לְגֹדֶל הַפְּגָם שֶׁבָּא עַל יְדֵי עָוֹן זֶה, כִּי עַל יְדֵי שֶׁאָדָם הוּא פּוֹגֵם אֶת לְשׁוֹנוֹ בְּדִבּוּרִים אֲסוּרִים, הוּא מוֹנֵעַ אַחַר כָּךְ כָּל דִּבּוּרִים שֶׁל קֹדֶשׁ שְׁהוּא מְדַבֵּר מִלַּעֲלוֹת לְמַעְלָה. וְזֶה לְשׁוֹן הַזֹּהַר הַקָּדוֹשׁ פָּרָשַׁת פְּקוּדֵי: * וּבְהַאי רוּחָא בִּישָׁא תָּלְיָן כַּמָּה גַּרְדִינִין אָחֲרָנִין, דְּאִנּוּן מְמֻנִּין לַאֲחָדָא מִלָּה בִּישָׁא אוֹ מִלָּה טִנּוּפָא, דְּאַפִּיקּ בַּר נָשׁ מִפֻּמֵּיה, וּלְבָתַר אַפִּיק מִלִּין קַדִּישִׁין. וַי לוֹן, וַי לְחַיֵּיהוֹן, וְכוּ' וַי לוֹן בְּהַאי עָלְמָא, וַי לוֹן בְּעָלְמָא דְּאָתֵי, בְּגִין דְּאִלֵּין רוּחִין מְסָאֳבִין נָטְלִין הַהוּא מִלָּה מְסָאֲבָא, וְכַד אַפִּיק בַּר נָשׁ לְבָתַר מִלִּין קָּדִּישָׁא, אַקְדִימִי אִלֵּין רוּחֵי מְסָאֲבָא מִלֵּי הַהוּא מְסָאֲבָא, וּמְסָאֲבִי לְהַהוּא מִלָּה קַּדִּישָׁא, וְלָא זָכֵי לֵה בַּר נָשׁ, וְכִבְיָכוֹל תָּשְׁשָׁא חֵילָא קַדִּישָׁא. עַד כָּאן לְשׁוֹנוֹ. הֲלֹא נִרְאֶה בַּעֲלִיל מִזֹּהַר הַקָּדוֹשׁ, שֶׁכָּל דִּבְרֵי הַתּוֹרָה וּתְפִלָּה שֶׁלָּנוּ הֵם עוֹמְדִים בַּאֲוִיר הַשָּׁמַיִם, וְאֵינָם עוֹלִים לְמַעְלָה, וּמֵאַיִן תָּבוֹא עֶזְרָתֵנוּ לְבִיאַת הַמָּשִׁיח, וְכַיּוֹצֵּא בָּזֶה.", + "* תרגום: ומרוח הרע הזה תלויים כמה מעודרי דין אחרים, שהם ממנים לאחז בדבר רע או בדבר טנוף, שהאדם מוציא מפיו, ואחר כך מוציא מפיו דברים קדושים. אוי להם, אוי לחייהם, אלו בני אדם גורמים לאלו מעוררי דין האחרים לשלט ולפגם מקום הקדוש. אוי להם בעולם הזה, ואוי להם לעולם הבא, כי אלו רוחות הטמאה לוקחים דבר טמאה הזה שהוציא מפיו, וכשהאדם מוציא אחר כך מפיו דבר קדשה, מקדימים אלו רוחות הטמאה, ולוקחים דבר טמאה ההוא ומטמאים את דבר הקדשה ההוא. והאדם אינו זוכה בה, בדבר הקדשה, וכביכול נחלש כח הקדשה. (הגהה)", + "וְכַאֲשֶׁר נַעֲמִיק בְּזֶה הָעִנְיָן נִמְצָּא עוֹד יוֹתֵר, שֶׁמִּלְּבַד שֶׁהוּא עָוֹן פְּלִילִי בְּעַצְמוֹ וְכַנַּ\"ל, עוֹד הוּא מַגְדִּיל הַקִּלְקוּל בְּכָל הָעוֹלָמוֹת וּמַחְשִׁיךְ וּמְמַעֵט אוֹרָן, עַל יְדֵי שֶׁרְגִילוּת הוּא לְכַמָּה וְכַמָּה אֲנָשִׁים, שֶׁכּוֹפְלִים אֶת הַלָּאו הַזֶּה כַּמָּה מֵאוֹת וַאֲלָפִים פְּעָמִים בִּימֵי חַיֵּיהֶם, כִּי אֲפִלּוּ עָוֹן קָטָן, כְּשֶׁיַּכְפִּיל הַרְבֵּה פְּעָמִים הוּא נַעֲשָׂה לְבַסוֹף כַּעֲבוֹת הָעֲגָלָה, כְּמוֹ שֶׁצָּוַח יְשַׁעְיָה {ה' י\"ח}: \"הוֹי מוֹשְׁכֵי הֶעָוֹן בְּחַבְלֵי הַשָּׁוְא וְכַעֲבוֹת הָעֲגָלָה חֲטָאָה\". וְהַמָּשָׁל מֵחוּט הַמֶּשִׁי, כְּשֶׁיִּכְפְּלֶנּוּ כַּמָּה מֵאוֹת פְּעָמִים, וְכָל שֶׁכֵּן בַּחֵטְא הַזֶּה שֶׁהוּא חָמוּר מִצַּד עַצְּמוֹ עַד מְאֹד, וּרְגִילִין לַעֲבֹר עָלָיו הַרְבֵּה וְהרְבֵּה אֲנָשִׁים בְּכַמָּה אֲלָפִים פְּעָמִים בִּימֵי חַיֵּיהֶם, וְאֵין מְקַבְּלִין עַל עַצְּמָן כְּלָל לְהִשָּׁמֵּר מִמֶּנּוּ, שֶׁבְּוַדַּאי הקִּלְקוּל לְמַּעְלָה הוּא לְאֵין שִׁעוּר.", + "ואֲחַשְּׁבָה לָדַעַת זֹאת, מֵאַיִן נַעֲשָׂה הַלָּאו הַזֶּה הֶפְקֵר כָּל כָּךְ לְעֵינִי הַרְבֵּה בְּנִי אָדָם. וְהִתְבּוֹנַנְתִּי שֶׁזֶּה הוּא מִכַּמָּה סִבּוֹת, לֶהָמוֹן מִצַּד אֶחָד וּלְהַלּוֹמְדִים מִצַּד אַחֵר. הֶהָמוֹן אֵינָם יוֹדְעִים כְּלָל שֶׁאִסוּר לָשׁוֹן הָרָע הוּא אֲפִלּוּ עַל אֱמֶת, וּלְהַבַּעֲלֵי תּוֹרָה אַף אוֹתָם שֶׁנִּתְבָּרֵר לָהֶם וְנִתְאַמֵּת לָהֶם שֶׁאִסוּר לָשׁוֹן הָרָע אֲפִלּוּ עַל אֱמֶת, יֵשׁ מֵהֶם כַּמָּה שֶׁיֵּצֶר הָרָע מַטְעֶה אוֹתָם בְּפָנִים אֲחֵרִים. אֶחָד, שֶׁתֵּכֶף מַחֲשִׁיב הַיֵּצֶּר הָרָע בְּרַעֲיוֹנָיו אֶת הָאִישׁ שֶׁהוּא מְסַפֵּר עָלָיו לְחוֹנֵף, וְאוֹמֵר לוֹ מִצְּוָה לְפַרְסֵם אֶת הַחֲנֵפִים וְהָרְשָׁעִים. וּפְעָמִים אוֹמֵר לוֹ: הֲלֹא פְּלוֹנִי הוּא בַּעַל מַחְלֹקֶת וּמִתָּר לְסַפֵּר לָשׁוֹן הָרָע עָלָיו. וְלִפְעָמִים הוּא מְפַתֵּהוּ בְּהֶתֵּרָא דְּאַפֵּי תְּלָתָא {בפני שלושה}, וּפְעָמִים בְּהֶתֵּרָא דְּאַפֵּי מָרָא {בפני המדובר}, שֶׁמַּסְכִּים בְּעַצְּמוֹ בְּעֵת הַסִפּוּר שֶׁהָיָה אוֹמֵר לוֹ אַף בְּפָנָיו, וּמְגַלֶּה לוֹ הַיֵּצֶּר הָרָע אֶת הַמַּאֲמָרִים הַשַּׁיָּכִים לָזֶה, וְעַיֵּן לְקַמָּן בִּכְלָל ב' ג' ח'. וּפְעָמִים הוּא מְפַתֵּהוּ בְּאֵיכוּת הַדָּבָר, לוֹמַר שֶׁאֵין זֶה נִכְנָס בִּכְלַל לָשׁוֹן הָרָע כְּגוֹן מַה שֶּׁרְגִילִין הַרְבֵּה אֲנָשִׁים, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, לְפַרְסֵם עַל אֶחָד שֶׁאֵינוֹ חָכָם, וּבֵאַרְנוּ זֶה לְקַמָּן בִּכְלָל ה'.", + "כְּלָלוֹ שֶׁל דָּבָר: הַיֵּצֶּר הָרָע פְּעֻלָּתוֹ אַחַת מִשְּׁתֵּיהֶן, אוֹ שֶׁמְפַתֵּהוּ, שֶׁאֵין דָּבָר זֶה נִכְנָס בִּכְלַל לָשׁוֹן הָרָע, אוֹ שֶׁעַל אִישׁ כָּזֶה לֹא צִּוְּתָה הַתּוֹרָה בְּאִסוּר לָשׁוֹן הָרָע.", + "וְאִם רוֹאֶה הַיֵּצֶּר הָרָע, שֶׁבְּאֵלּוּ עִנְיָנִים לֹא יְנַצַּח לָאָדָם, הוּא מְרַמֶּה אוֹתוֹ בְּהֶפֶךְ, שֶׁמַּחְמִיר עָלָיו כָּל כָּךְ בְּעִנְיַן לָשׁוֹן הָרָע, עַד שֶׁמַּרְאֶה לוֹ שֶׁהַכּל נִכְנָס בִּכְלַל לָשׁוֹן הָרָע, וְאִם כֵּן אִי אֶפְשָׁר לִחְיוֹת חַיֵּי תֵּבֵל בְּעִנְיַן זֶה אִם לֹא שֶׁיִּפְרש לְגַמְרֵי מֵעִנְיְנֵי הָעוֹלָם, וְהוּא כְּעֵין דִּבַּת הַנָּחָשׁ הֶעָרוּם שֶׁאָמַר (בראשית ג, א): \"אַף כִּי אָמַר אֱלֹקִים לֹא תֹאכְלוּ מִכָּל עֵץ הַגָּן\".", + "וּלְבד זֶה חֲסֵרָה לְהַרְבֵּה אֲנָשִׁים יְדִיעָה בְּעִנְיַן אִסוּר קַּבָּלַת לָשׁוֹן הָרָע, שֶׁאִסוּרוֹ הוּא אֲפִלּוּ לְהַאֲמִין בַּלֵּב לְבַד, רַק לָחוּשׁ מִבָּעֵי {צריך} {נדה ס\"א}. וְעוֹד הַרְבֵּה עִנְיָנִים כַּיּוֹצֵּא בָּזֶה בְּעִנְיַן קַבָּלַת לָשׁוֹן הָרָע וּרְכִילוּת אֲשֶׁר אִי אֶפְשָׁר לְבָאֲרָם פֹּה. וְאַךְ אֵינָם יוֹדְעִים אֵיךְ לְתַקֵּן אֶת הַדָּבָר, אִם עָבַר עַל אִסוּר סִפּוּר לָשׁוֹן הָרָע וּרְכִילוּת וְקבָּלָתָם.", + "וּמִצּד אֵלּוּ הַסִבּוֹת נִתְמוֹטֵט הָעִנְיָן מִכּלּ וָכֹל, כִּי מִמֵּילָא הֻרְגַּל הָאִישׁ לְדַבֵּר, כְּפִי שֶׁיִּזְדַּמֵּן שֶׁיֵּצֵּא מִפִּיו, וְלֹא לְהִתְבּוֹנִן בּוֹ מִתְּחִלָּה פֶּן דָּבָר זֶה נִכְנָס בִּכְלַל אִסוּר רְכִילוּת וְלָשׁוֹן הָרָע. וְהֻרְגַּלְנוּ כָּל כָּךְ בְּעָוֹן זֶה, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, עַד שֶׁמִּפְּנִי זֶה בְּעֵינִי הַרְבֵּה בְּנִי אָדָם אֵין דָּבָר זֶה נֶחְשָׁב לְעָוֹן כְּלָל, אְפִלּוּ אִם יְדַבֵּר דָּבָר שֶׁנִּרְאֶה לַכֹּל שֶׁהוּא לָשׁוֹן הָרָע וּרְכִילוּת גְּמוּרָה, כְּגוֹן שֶׁהוּא מְדַבֵּר רַע עַל חֲבֵרוֹ וּמְגַנֵּהוּ בְּתַכְלִית הַגְּנוּת. וְאִם יִשְׁאָלֵהוּ אֶחָד: לָמָּה דִּבַּרְתָּ לָשׁוֹן הָרָע אוֹ רְכִילוּת? יַחְשֹׁב בְּלִבּוֹ, שֶׁהוּא בָּא לַעֲשׂוֹתוֹ צַּדִּיקּ וְחָסִיד, וְלֹא יְקַּבֵּל אֶת דִּבְרי הַמּוֹכִיחַ כְּלָל, בַּאֲשֶׁר שֶׁהוּא רוֹאֶה שֶׁהַדָּבָר הַזֶּה הֶפְקֵר, בַּעֲוֹנוֹתֵינוּ הָרַבִּים.", + "וְכָל אֵלּוּ הַסִבּוֹת עִקָּרָם הוּא מִצַּד שֶׁלֹּא נִתְקַבֵּץ בְּמָקוֹם אֶחָד עִנְיַן לָשׁוֹן הָרָע וּרְכִילוּת, שֶׁיִּתְבָּאֵר בּוֹ אֵיכוּתָם וְעִנְיָנָם בִּכְלָלֵיהֶם וּפְרָטֵיהֶם, אֲבָל הֵם מְפֻזָּרִים בַּשַּׁ\"ס וְרִאשׁוֹנִים. וַאֲפִלּוּ הָרַמְבַּ\"ם בְּפֶרֶק ז' מֵהִלְכוֹת דֵּעוֹת וְרַבֵּנוּ יוֹנָה בְּשַׁעֲרֵי תְּשׁוּבָה, שֶׁהֵם עָשׂוּ לָנוּ דֶּרֶךְ סְלוּלָה בַּהֲלָכָה זוֹ אַף עַל פִּי כֵן קִצְּרוּ מְאֹד, כְּדַרְכָּן שֶׁל רִאשׁוֹנִים, וְגַם יֵשׁ הַרְבֵּה וְהַרְבֵּה דִּינִים שֶׁלֹּא בָּא בְּדִבְרֵיהֶן, כַּאֲשֶׁר יִרְאֶה הָרוֹאֶה בִּפְנִים הַסֵפֶר.", + "עַל כֵּן אָזַרְתִּי כְּגֶבֶר חֲלָצַי, בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ הַחוֹנִן לְאָדָם דַּעַת, וְקִבַּצְּתִּי כָּל דִּינֵי לָשׁוֹן הָרָע וּרְכִילוּת אֶל סֵפֶר, וְלִקַּטְתִּי אוֹתָם מִכָּל הַמְּקוֹמוֹת הַמְפֻזָּרִים בַּשַּׁ\"ס וּבַפּוֹסְקִים וּבִפְרָט מֵהָרַמְבַּ\"ם וְהַסְמָ\"ג וְהַשַּׁעֲרֵי תְּשׁוּבָה לְרַבֵּנוּ יוֹנָה זַ\"ל, שֶׁהֵם הֵאִירוּ לָנוּ הָעֵינַיִם בַּהֲלָכָה זוֹ, וְגַם לִקַּטְתִּי אֵיזֶה דִּינִים מִמַּה שֶּׁמָּצָּאתִי בִּתְשׁוּבַת מַהֲרִי\"ק וּשְׁאָרֵי תְּשׁוּבוֹת הַשַּׁיָּכִים לְעִנְיָן זֶה.", + "וְחִלַּקְתִּי אֶת הַסֵפֶר לִשְׁנִי חֲלָקִים. א. הִלְכוֹת אִסוּרֵי לָשׁוֹן הָרָע. ב. הִלְכוֹת אִסוּרֵי רְכִילוּת *. (וְכַאֲשֶׁר יְזַכֵּנִי הָעֶלְיוֹן אֶרְאֶה בְּלִי נֶדֶר לְחַבֵּר אֶל אֵלּוּ הַשְּׁנֵי חֲלָקִים עוֹד חֵלֶק שְׁלִישִׁי, אֲשֶׁר בּוֹ יְקֵבַּץ כָּל הַמַּאֲמָרִים הַנִּזְכָּרִים בַּגְּמָרָא וּמִדְרָשִׁים וְזֹהַר הַקָּדוֹשׁ מֵעִנְיָן זֶה, כִּי מִתּוֹךְ זֶה יְבֹאַר עֹצֶּם הַשָּׂכָר בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, לְמִי שֶׁנִּזְהָר מֵעָוֹן זֶה וְגֹדֶל הָעֹנֶשׁ לְמִי שֶׁעוֹבֵר עַל זֶה), וְאַחַר כָּךְ חִלַּקְתִּי אֶת הַהֲלָכוֹת הַנַּ\"ל לִכְלָלִים, וְכָל כְּלָל לְכַמָּה סְעִיפִים, כְּדֵי שֶׁיָּרוּץ הַקּוֹרֵא בּוֹ, וְכִמְעַט בְּכָל כְּלָל צִיַּרְתִּי אֵיזֶה צִּיּוּרִים הַשַּׁיָּכִים לִכְלָל זֶה, כְּדֵי שֶׁמִּמֶּנּוּ יִתְבּוֹנֵן הַקּוֹרֵא, אֵיךְ לִזָּהֵר בָּזֶה לְמַעֲשֶׂה.", + "* ובאמת יש הרבה דינים בהלכות רכילות, שנוכל ללמד אותם מדיני אסורי לשון הרע, אך אמרתי ההכרח לחזר עוד כל דין ודין בפרטיות מחמת גדל המכשול המצוי בזה החטא, חטא הלשון, רחמנא ליצלן, ואין לסמך בענין כזה על המעין, שכאשר יהיה צריך לאיזה דבר למעשה, יחפש ללמד דבר מתוך דבר, וכולי האי ואולי. גם שכמעט בכל ענין וענין יש איזה התחדשות, אשר לא נוכל ללמד זה מדיני אסורי לשון הרע, וכבר אמרו חז\"ל בכיוצא בזה: כל פרשה שנאמרה ונשנית, לא נשנית, אלא בשביל דבר שנתחדש בה. (הגהה)", + "וְקָרָאתִי אֶת שֵׁם הַסֵפֶר הַזֶּה בִּכְלָלוֹ \"חָפֵץ חַיִּים\" עַל שֵׁם הַכָּתוּב (תהלים לד, יג): \"מִי הָאִישׁ הֶחָפֵץ חַיִּים\" וְכוּ'. וּמִפְּנֵי שֶׁלֹּא יָקּוּץ הַקּוֹרֵא בִּקְּרִיאָתוֹ כָּל דִּין וּמְקוֹרוֹ מֵחֲמַת רֹב הָאֲרִיכוּת שֶׁנִּמְצָּא בּוֹ לִפְעָמִּים, עַל כֵּן חִלַּקְתִּיו לִשְׁנַיִם. הַפְּנִים, וְהוּא הַהְלָכָה בְּקִצּוּר הַיּוֹצֵּאת אַחַר בֵּרוּר כָּל הַדְּבָרִים יִקָּרֵא בְּשֵׁם מְקוֹר הַחַיִּים, כִּי הַדִּבּוּר שֶׁבָּאָדָם הוּא יוֹצֵא מִכֹּחַ נֶפֶשׁ הַחַיָּה אֲשֶׁר בּוֹ וּכְמוֹ שֶׁכָּתוּב (בראשית ב, ז): \"וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה\", וְתִרְגֵּם אוּנְקְּלוּס לְרוּחַ מְמַלְלָא. וּבֵאוּר סָבִיב לוֹ יִקָּרֵא בְּשֵׁם בְּאֵר מַיִם חַיִּים, כִּי הוּא הַבְּאֵר שֶׁדָּלִיתִי מִמֶּנּוּ אֶת מְקוֹר הַחַיִּים הַפְּנִימִי.", + "וְיֵדַע אָחִי הַקּוֹרֵא, שֶׁאֲפִלּוּ כָּל דָּבָר פָּשׁוּט שֶׁנִּמְצָא בִּפְנִים, הֶרְאֵיתִי אֶת מְקוֹרוֹ בִּבְאֵר מַיִם חַיִּים. לְמַעַן יְבֹרַר לְעֵינֵי הַכֹּל, שֶׁסֵפֶר זֶה לֹא חִבַּרְתִּי עַל פִּי מִדַּת חֲסִידוּת, רַק עַל צַּד הַדִּין.", + "(ואֲחַלֶּה לְהַקּוֹרֵא הַנָּעִים, אוּלַי יִמְצָא אֵיזֶה דָּבָר, שֶׁלֹּא יִהְיֶה נִרְאֶה לוֹ בְּהַשְׁקָפָה רִאשׁוֹנָה, אִם בְּעֶצֶם הַדִּין, כִּי יֹאמַר שֶׁהוּא חוּמְרָא בְּעָלְמָא אוֹ אֲרִיכוּת הַלָּשׁוֹן לְלֹא צֹּרֶךְ אוֹ קִצּוּר לָשׁוֹן, בַּל יְמַהֵר לְהַחְלִיט אֶת הַדָּבָר לוֹמַר שְׁגָגָה הִיא, עַד אֲשֶׁר יְעַיֵּן הֵיטֵב בְּהַבְּאֵר מַיִם חַיִּים וּבְכָל הַכְּלָלִים הַנִּצְּרָכִים לַהֲלָכָה זוֹ, כִּי אַף אִם יֶחְסַר לוֹ כְּלָל אֶחָד מֵהֲלָכָה זוֹ, לֹא יָבִין שְׁאָר הַהֲלָכָה לַאֲשׁוּרוֹ. כִּי בֶּאֱמֶת כָּל סָעִיף וְסָעִיף מִסֵפֶר הַזֶּה עִיַּנְתִּי בּוֹ הַרְבֵּה (וּבְדִבּוּק חֲבֵרִים גְּדוֹלֵי תּוֹרָה), וְחִפַּשְׂתִּי חִפּוּשׂ אַחַד חִפּוּשׂ, שֶׁלֹּא יִמָּצֵּא בַּשַּׁ\"ס סְתִירָה לִדְבָרֵינוּ. וְכַמָּה פְּעָמִים עִיַּנְתִּי בְּעִנְיָן אֶחָד כַּמָּה יָמִים, עַד שֶׁבֵּרַרְתִּי הַהֲלָכָה לַאֲמִתָּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וַאֲקַּוְָּה לְהַשֵּׁם יִתְבָּרַךְ, כִּי הַקּוֹרֵא אֲשֶׁר יִשְׁמַע לִדְבָרֵינוּ אֵלֶּה וִיעַיֵּן הֵיטֵב בְּכָל כְּלָלֵי הַהֲלָכָה, עֵינָיו יֶחֱזוּ מֵישָׁרִים, כִּי כָּל מִלָּה וּמִלָּה, שֶׁבִּפְנִים הַסֵפֶר, נִכְתְּבָה בְּדִקְדּוּק הַדִּין. וְלִפְעָמִים הָיָה בִּיכָלְתִּי לְשַׁנּוֹת אֶת הַלָּשׁוֹן לְקַצֵּר אוֹ לְהַאֲרִיךְ, לְמַעַן יִהְיֶה נָקֵל לְהָבִין הַמְכֻוָּן בּוֹ. אוּלָם לֹא רָצִּיתִי לְשַׁנּוֹת לְשׁוֹן הָרַמְבַּם וּשְׁאָרֵי פּוֹסְקִים שֶׁהדִּין נוֹבֵעַ מֵהֶם. וְכָל אֲשֶׁר יְדוּנִי לְכַף זְכוּת הַמָּקוֹם יְדִינֵהוּ לְכַף זְכוּת) *.", + "* ואל יפלא בעיני הקורא, כיון שכל הספר הזה הוא מיסד על עקרי ההלכה, למה אני מביא בכמה מקומות ראיות מספר שערי תשובה לרבנו יונה, שהוא מכלל ספרי מוסר, כי באמת נראה לעינים להמתבונן היטב במאמריו הקדושים בכמה מקומות, ששמר ודקדק את דבריו שלא יצא מגדר הדין, ובפרט בדיני לשון הרע שלו, בכל ענין וענין שכתב יש על זה מקור מן הש\"ס, וכאשר נבאר, אם ירצה השם, בפנים הספר, אך הוא קצר מאד, ולא הביא את המקורות כדרכן של ראשונים, ובכל זאת על פי הרב לא סמכתי עליו לבד, רק במקום שנשמע מדבריו איזה קולא (וכן כהאי גונא משאר ספרי מוסר), אבל לחומרא כמעט רבו ככלו הבאתי עוד איזה ראיות, כאשר יראה המעין בפנים.", + "ויודע אני כי יוכל להיות, שימצאו אנשים, שרצונם ותשוקתם לתן דפי בחבריהם, והרגילו את עצמם בעון המר הזה, עד אשר לא יועיל להם שום דבר להשיבם מדרכם הרעה, ואנשים כאלו, כאשר ימצאו בספרי זה איזה קלא, לא ידקדקו כלל בפרטים הנצרכים לזה, ויתירו על ידי זה כמה דברים אשר לא עלתה על לבי, ולא יהיה גם כן לבם נוקפם על זה, כי יתלו בספר הזה, אך אמרתי, לא אמנע טוב להולכים בתמים בשביל אנשים כאלו, כמו שאמרו חז\"ל באפן כזה בבבא בתרא (בבא בתרא פט, ב): אמרה ומהאי קרא אמרה \"כי ישרים דרכי ה' צדיקים ילכו בם\" וכו'.", + "וידעתי גם ידעתי כי ימצאו אנשים, אשר ירצו להמעיט את מעלת הלמוד בענין זה, ויתלו את עצמן במאמר חז\"ל: מוטב שיהיו שוגגין, ואל יהיו מזידין, אך באמת הדין אתי משני צדדים. א. בדבר המפרש בתורה, אין אומרים מוטב וכו', כמו שפסק בארח חיים בסימן תר\"ח סעיף ב' בהג\"ה, ולשון הרע ורכילות הוא דבר המפרש בתורה ועוד, אם כן לא נלמד לרבים הלכות גזל, דגם זה קשה מאד לקים, כמו שאמרו חז\"ל בבבא בתרא דף קס\"ה. (ואף שבלשון הרע אמרו שם, שכלם נכשלין, הלא לא אמרו רק באבק, כמו שהקשה הגמרא שם: בלשון הרע סלקא דעתך (עלתה בדעתך). ויהיה תועלת על כל פנים מלמוד ענינים אלו להנצל מעצם העון, ואפלו מאבק לשון הרע יוכל להנצל, אם יתן לבו ורעיוניו לזה, דלא אמרו אין אדם וכו', רק בסתמא) וכן לא נלמדם הלכות שבת, שהם כהררים התלוים בשערה, והרבה דינים יש בהם, שקשה מאד לקים אותם. ועוד היאך העתיקו לנו חז\"ל בערכין (דף ט\"ו: ודף ט\"ז) העקרים בענינים אלו, כגון, מה שאמרו שם: היכי דמי לישנא בישא, נורא בי פלניא (איך נקרא לשון הרע? אש אצל פלוני) וכדומה. ועוד מגופא דקרא נוכיח, הלא כתיב בתורה: \"זכור את אשר עשה ה' אלהיך למרים\" וכו', והביא הרמב\"ן בבאורו בשם הספרי, שצריך לזכר תמיד בפה מעשה מרים כדי שעל ידי זה נתבונן את גדל העון המר, ולדבריהם, אדרבה, לא נזכר, ונוכל להיות שוגגין בזה, אלא ודאי דהתורה ירדה לסוף דעת האדם, שבכחו להיות נזהר מזה העון, דאי לאו הכי אין הקדוש ברוך הוא בא בטרוניא עם בריותיו, וכאשר יתבונן תמיד בזה, יהיה לו בודאי לתועלת גדולה להנצל מעון זה.", + "עוד ימצא תועלת גדולה מלמוד ענינים אלו, שעל ידי זה לא יהיה דבר זה בעיניו כהפקר, ואז אפלו אם יהיה, חס ושלום, נכשל בזה לפרקים, איננו בכלל בעלי לשון הרע, שעל זה אמרו חז\"ל בערכין, ששקול כנגד ג' עונות החמורות, ואינם מקבלין פני שכינה, וכיוצא מענשין החמורין, כמו שמוכח מדברי רבנו יונה ב\"שערי תשובה\" ומדברי ה\"כסף משנה\" ברמב\"ם בפרק ז' מהלכות דעות רק כשאר לאו דעלמא. גם על ידי זה ידע בנפשו שחטא לפני ה', וכמו שאמר הכתוב (ירמיה ב, לה): \"הנני נשפט אותך על אמרך לא חטאתי\", ויראה לפיס את חברו עבור זה, או לפחות שלא לדבר עליו עוד הפעם, מה שאין כן אם ישליך, חס ושלום, את הדבר אחר גוו, ואינו חושבו לעון כלל. (הגהה)", + "גַּם חִבַּרְתִּי אֶל הַסֵפֶר הַזֶּה פְּתִיחָה אֲרֻכָּה וּרְחָבָה, שָׁם מְבֹאָר כַּמָּה לָאוִין וַעֲשִׂין רָגִיל לַעֲבֹר, מִי שֶׁאֵינוֹ נִזְהָר מֵאִסוּר הַמַּר שֶׁל לָשׁוֹן הָרָע וּרְכִילוּת (וּכְהַאי גַּוְנָא מָצִינוּ בְּמִשְׁנָה נְדָרִים {דף ס\"ה} עַיֵּן שָׁם וּבִמְנָחוֹת {דּף מ\"ד} עַיֵּן שָׁם) אוּלַי יִתֵּן ה', שֶׁעַל יְדֵי כָּךְ יִנָּגֵף הַיֵּצֶר בִּרְאוֹתוֹ אֶת גֹּדֶל הַמְּהוּמָה וְהַמַּכְשֵׁלָה שֶׁהוּא עוֹשֶׂה עַל יְדֵי דִּבּוּרוֹ.", + "גַּם לְבַד זֶה יָדוּעַ הוּא מַה שֶּׁהוּבָא בְּמִדְרַשׁ רַבָּה פָּרָשַׁת נָשׂא {י\"ד ד'}, וְזֶה לְשׁוֹנוֹ: אִם יָגַעְתָּ הַרְבֵּה בְּדִבְרֵיהֶם, הַקָּדוֹשׁ בָּרוּךְ הוּא מֵסִיר יֵצֶר הָרָע מִמְּךָ. עַל כֵּן אָמַרְתִּי אֶל לִבִּי, אֶפְשָׁר שֶׁעַל יְדֵי שֶׁיְּעַיְּנוּ בַּסֵפֶר הַזֶּה, שֶׁהוּא מְלֻקָּט מִכָּל דִּבְרֵי הָרִאשׁוֹנִים בְּעִנְיָן זֶה וְיִתְבּוֹנְנוּ בּוֹ, לֹא יִשְׁלֹט כָּל כָּךְ הַיֵּצֶּר הָרָע בְּעָוֹן זֶה. וּמִמֵּילָא כְּשֶׁיִּמְשֹׁךְ מִתְּחִלָּה אֶת עַצְּמוֹ מֵּעָוֹן זֶה בְּמִקְצָת, בְּהֶמְשֵׁךְ הַזְּמַן יִמְשֹׁךְ אֶת יָדוֹ מִמֶּנּוּ לְגַמְרֵי, כִּי בְּעָוֹן זֶה הַרְבֵּה מִמֶּנּוּ הַהֶרְגֵּל עוֹשֶׂה, וְהַבָּא לִטָּהֵר מְסַיְּעִין אוֹתוֹ (יומא לח, ב), וּבִזְכוּת זֶה וּבָא לְצִּיּוֹן גּוֹאֵל בִּמְהֵרָה בְיָמֵינוּ, אָמֵן." + ], + "Introduction to the Laws of the Prohibition of Lashon Hara and Rechilut": { + "Opening Comments": [ + "בְּאַהֲבַת הַשֵּׁם יִתְבָּרַךְ אֶת עַמּוֹ יִשְׂרָאֵל וְחָפֵץ מְאֹד בְּטוֹבָתָם עַד שֶׁקְּרָאָם בְּשֵׁם בָּנִים, וְחֵלֶק ה' וְנַחֲלָה, וְכַמָּה שֵׁמוֹת חֲבִיבִים הַמּוֹרִים עַל גֹּדֶל אַהֲבָתוֹ לְיִשְׂרָאֵל, כְּמוֹ שֶׁכָּתוּב (מלאכי א, ב): \"אָהַבְתִּי אֶתְכֶם אָמַר ה'\", וְגוֹ', לְפִיכָךְ הִרְחִיקָּם מִּכָּל הַמִּדּוֹת רָעוֹת וּבִפְרָט מִלָשׁוֹן הָרָע וּרְכִילוּת, כִּי הוּא מֵּבִיא אֶת בְּנִי אָדָם לִידֵי רִיב וּמַצָּה, וְכַמָּה פְּעָמִים יוּכַל לָבוֹא מִזֶּה לִידֵי שְׁפִיכוּת דָּמִים כְּמוֹ שֶׁכָּתַב הָרַמְבַּ\"ם זַ\"ל בְּהִלְכוֹת דֵּעוֹת (פרק ז' הלכה א'): אַף עַל פִּי שֶׁאֵין לוֹקִין עַל לָאו זֶה, עָוֹן גָּדוֹל הוּא וְגוֹרֵם לַהֲרֹג נְפָשׁוֹת רַבּוֹת מִיִּשְׂרָאֵל, לְכָךְ נִסְמַךְ לוֹ (ויקרא יט, טז): \"לֹא תַעֲמֹד עַל דַּם רֵעֶךָ\", צֵּא וּלְמַד מָה אֵרַע לְדוֹאֵג הָאְדוֹמִי וּלְנוֹב עִיר הַכֹּהֲנִים.", + "וְעוֹד כַּמָּה רָעוֹת עֲצּוּמּוֹת, שֶׁנָּסַבּוּ עַל יְדֵי הַמִּדָּה הַמְגֻנָּה הַזֹּאת, כְּמוֹ שֶׁיָּדוּע שֶׁחֵטְא הנָּחָשׁ הָיָה הָעִקָּר עַל יְדֵי לָשׁוֹן הָרָע, שֶׁדִּבֵּר לָשׁוֹן הָרָע עַל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאָמַר: מִּן הָאִילָן הַזֶּה אָכַל וּבָרָא אֶת הָעוֹלָם, וְעַל יְדֵי זֶה פִּתָּה אֶת חַוָּה, כְּמּוֹ שֶׁאָמְרוּ חֲזַ\"ל (שבת קמו, א): בָּא נָחָשׁ עַל חַוָּה וְהִטִּיל בָּה זֻהֲמָּא, הֲרֵי שֶׁגָּרַם גִּלּוּי עֲרָיוֹת, וְגַם מִּיתָה לְכָל הָעוֹלָם, הֲרֵי שְׁפִיכוּת דָּמִים. וְעַל יְדֵי זֶה גָּרַם לְאָדָם הָרִאשׁוֹן וְחַוָּה לַעֲבֹר עַל רְצּוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. וּמִמֵּילָא זֶה הַמְדַבֵּר לָשׁוֹן הָרָע, אוֹחֵז בְּמִדָּתוֹ הַמַּשְׁחֶתֶת לִבְרִיאַת הָעוֹלָם.", + "וְגם שֶׁעִקַּר סִבַּת יְרִידַת יִשְׂרָאֵל לְמִצְּרַיִם הָיְתָה לְכתְּחִלָּה עַל יְדֵי זֶה, כְּמוֹ שֶׁכָּתוּב (בראשית לז, ב): \"וַיָּבֵא יוֹסֵף אֶת דִּבָּתָם רָעָה אֶל אֲבִיהֶם\" וְעַל יְדֵי זֶה נִגְזַר עָלָיו מִן השָּׁמַיִם מִדָּה בְּמִדָּה שֶׁנִּמְכַּר לְעֶבֶד, כְּמּוֹ שֶׁאָמַר עֲלֵיהֶם, שֶׁקּוֹרְאִין לַאֲחֵיהֶם עֲבָדִים, כְּמוֹ דְּאִיתָא בַּמִּדְרָשׁ (ב\"ר ד, ז) וּבִירוּשַׁלְמִי דְּפֵאָה (פרק א' הלכה א'), הֲגַם שֶׁהָיָה לוֹ טַעַם לְהֶתֵּרָא עַל הַדִּבָּה שֶׁהֵבִיא כְּמוֹ שֶׁפֵּרְשׁוּ המְּפָרְשִׁים, עִם כָּל זֶה, רְאֵה, שֶׁלֹּא הוֹעִיל לוֹ שׁוּם הֶתֵּר.", + "וְעוֹד כָּל סִבַּת גָּלוּתֵנוּ עַתָּה הוּא הָעִקָּר רַק בִּשְׁבִיל מַעֲשֵׂה הַמְרַגְּלִים, וּכְמוֹ שֶׁכָּתוּב {בתהלים קו כו כז}: \"וַיִּשָּׂא יָדוֹ לָהֶם לְהַפִּיל וְגוֹ' וּלְזָרוֹתָם בָּאֲרָצּוֹת\" וּכְמוֹ שֶׁפֵּרֵשׁ רשִּׁ\"י שָׁם, וְכֵן כָּתַב הָרַמְּבַּ\"ן בַּחֻמָּשׁ בְּפָרָשׁת מְּרַגְּלִים (במדבר יד, א). וְאָמְרוּ בַּעְרָכִין (דף ט\"ו), שֶׁעִקַּר חֵטְא מְרַגְּלִים הָיָה לָשׁוֹן הָרָע, שֶׁהוֹצִּיאוּ דִּבָּה עַל הָאָרֶץ, וְעַל יְדֵי שֶׁבָּכוּ אָז בְּכִיָּה שֶׁל חִנָּם, נִגְזַר עֲלֵיהֶם בִּכִיָּה לְדוֹרוֹת. וְעוֹד כַּמָּה רָעוֹת עד אֵין מִסְפָּר הִשִּׂיגוּנוּ על יְדֵי חֵטְא הֶחָמוּר הַזֶּה, כִּי גַּם כָּל חַכְמֵי יִשְׂרָאֵל, שֶׁנֶּהֶרְגוּ בִּימֵי שִׁמְעוֹן בֶּן שָׁטַח, גִּיסוֹ שֶׁל יַנַּאי הַמֶּלֶךְ, עַל יְדֵי יַנַּאי, הָיָה גַּם כֵּן עַל יְדֵי רְכִילוּת כִּדְאִיתָא בְּקִדּוּשִׁין {דף ס\"ו} עַיֵּן שָׁם. וַהֲרִיגַת הַתַּנָּא ר' אֱלִיעֶזֶר הַמּוֹדָעִי, שֶׁהָיָה גַּם כֵּן סִבָּה לְחֻרְבַּן בֵּיתָר, הָיָה גַּם כֵּן עַל יְדֵי רְכִילוּת, שֶׁהִרְכִילוּ עָלָיו לִפְנֵי בֶּן כּוֹזִיבָא כִּדְאִיתָא בְּמִדְרַשׁ אֵיכָה (איכה רבה ב, ד).", + "וּמִפְּנֵי גֹּדֶל הָרָעוֹת שֶׁנִּמְצְּאוּ בַּמִּדָּה הַמְגֻנָּה הַזֹּאת, הִזְהִירָה הַתּוֹרָה אוֹתָנוּ בִּפְרָטוּת עַל זֶה בְּלָאו {ויקרא י\"ט ט\"ז} דְּ\"לֹא תֵלֵךְ רָכִיל\" וְגוּ' וּכְמוֹ שֶׁנְּבָאֵר לְקַמָּן. (וְלֹא כְּמוֹ כַּעַס וְאַכְזָרִיּוּת וְלֵיצָּנוּת וּשְׁאָר מִדּוֹת הַנִּשְׁחָתוֹת, אַף שֶׁגַּם הֵמָּה מַשְׁחִיתִים אֶת תֹּאר הַנֶּפֶשׁ וְצּוּרָתָהּ, וְגַם עֲלֵיהֶם רָמְזָה הַתּוֹרָה בְּכַמָּה מְקוֹמוֹת כַּמְבֹאָר בְּדִבְרֵי חֲזַ\"ל, עִם כָּל זֶה אֵין עֲלֵיהֶם לָאו בְּפֵרוּשׁ בְּמִנְיַן תַּרְיָ\"ג).", + "וְעוֹד נִרְאֶה פָּשׁוּט טַעַם אַחֵר, מַה שֶּׁהִזְהִירָה הַתּוֹרָה בִּפְרָט עַל זֶה, מִפְּנִי שֶׁכַּאֲשֶׁר נְדַיֵּק בֶּאֱמֶת בַּפְּרָט הַזֶּה דְּהַיְנוּ לָשׁוֹן הָרָע וּרְכִילוּת, נִמְצָא שֶׁכִּמְעַט הֵם כּוֹלְלִין כָּל הלָּאוִין וְהָעֲשִׂין שֶׁיִּמָּצֵּא בֵּין אָדָם לַחֲבֵרוֹ, וְהַרְבֵּה מִבֵּין אָדָם לַמָּקוֹם, כַּאֲשֶׁר נְבָאֵר אִם יִרְצֶּה הַשֵּׁם, לְכָךְ הִזְהִירָה הַתּוֹרָה אוֹתָנוּ בְּפֵרוּשׁ, כְּדֵי שֶׁלֹּא נִלָּכֵד בַּמְּצּוּדָה הָרָעָה הַזֹּאת. וְעָתִיד אֲנִי לְבָאֵר דָּבָר זֶה בְּעֶזְרַת ה' יִתְבָּרַךְ. וּמִזֶּה יֵצֵּא דֶּרֶךְ אַגַּב תּוֹעֶלֶת רַבָּה לְכַמָּה הֲלָכוֹת אֲחֵרוֹת, וְגַם אוּלַי עַל יְדֵי זֶה יִנָּגֵף הַיֵּצֶר בִּרְאוֹתוֹ גֹּדֶל הַמְּהוּמָה וְהַמַּכְשֵׁלָה, שֶׁיַּעֲשֶׂה עַל יְדֵי דִּבּוּרוֹ, וְזֶה הֵחֵלִי בְּעֶזְרַת הַחוֹנֵן לְאָדָם דַּעַת.", + "וּמִתְּחִלָּה צָּרִיךָ לֵידַע הַכְּלָלִים בַּהֲלָכוֹת אֵלּוּ דְּלָשׁוֹן הָרָע וּרְכִילוּת (לָשׁוֹן הָרָע הוּא, הַיְנוּ, הַמְּסַפֵּר בִּגְנוּת חֲבֵרוֹ, וּרְכִילוּת הַיְנוּ שֶׁמְסַפֵּר לְאֶחָד מַה שֶּׁחֲבֵרוֹ דִּבֵּר עָלָיו רָעָה אוֹ עָשָׂה לוֹ רָעָה), אָסוּר אֲפִלּוּ עַל דְּבַר אֱמֶת, כְּמוֹ שֶׁנְּבָאֵר לְקַּמָּן, אִם יִרְצֶּה הַשֵּׁם, בְּשֵׁם כָּל הַפּוֹסְקִים. גַּם דְּאִסוּר לָשׁוֹן הָרָע וּרְכִילוּת הוּא בֵּין בְּפָנָיו וּבֵין שֶׁלֹּא בְּפָנָיו. גַּם דְּאֵין חִלּוּק בֵּין מְסַפֵּר לִמְקַבֵּל, כְּמוֹ שֶׁנְּבָאֵר הַכֹּל לְקַמָּן. וּמְקַבֵּל מִקְרֵי בְּמַה שֶּׁמַּאֲמִין בְּלִבּוֹ לְהסִפּוּר שֶׁמְסַפֵּר לוֹ חֲבֵרוֹ, אֲפִלּוּ אֵין מְסַיֵּעַ לוֹ בְּהַסִפּוּר, רַק שֶׁמַּאֲמִין בְּלִבּוֹ לְהַסִפּוּר לָשׁוֹן הָרָע וּרְכִילוּת שֶׁשָּׁמַע, בָּזֶה מִּקְרֵי נוֹשֵׂא שֵׁמַע שָׁוְא וְעוֹבֵר עַל יְדֵי זֶה הַלָּאו (שמות כג, א) דְּ\"לֹא תִשָּׂא שֵׁמַע שָׁוְא\", כָּל אֶחָד מֵאֵלּוּ הַכְּלָלִים יֵשׁ בּוֹ שָׁרָשִׁים וַעֲנָפִים כַּאֲשֶׁר בִּשְׁאָר חֶלְקֵי הַתּוֹרָה, ה' יְזַכֵּנוּ לֵידַע אוֹתָם עַל בֻּרְיָם.", + "וְדַע דְּמַה שֶּׁנִּכְתֹּב דְּעוֹבֵר בֵּין בְּלָאוִין וּבֵין בַּעֲשִׂין וּבֵין בְּהַג' אֲרוּרִין שֶׁנִּכְתֹּב וּנְבָרֵר לְקַמָּן, דְּיֵשׁ עָלָיו, כַּוָּנָתֵנוּ בֵּין בְּלָשׁוֹן הָרָע וּבֵין בִּרְכִילוּת וּבֵין עַל שֶׁקֶר וּבֵין עַל אֱמֶת, וְזֶהוּ מַה שֶּׁנִּכְתֹּב בְּכָל מָקוֹם בִּבְאֵר מַיִם חַיִּים בְּד' אֳפָנִים הָרִאשׁוֹנִים (לְבַד אִם נְבָאֵר בְּהֶדְיָא (בפירוש), דְּלֹא קָאֵי (שֶׁאֵינוֹ מִתְיַחֵס), רַק עַל אֶחָד מֵאֵלּוּ). וְלֹא נִשְׁאר חוֹב עָלֵינוּ רַקּ לְבָאֵר בְּכָל אֶחָד מֵהלָּאוִין אוֹ הָעֲשִׂין אִם קָאֵי בְּפָנָיו אוֹ שֶׁלֹּא בְּפָנָיו אוֹ עַל הַמְסַפֵּר אוֹ עַל הַמְקַבֵּל.", + "וְהַלָּאוִין אוֹ הָעֲשִׂין שֶׁהֵם כּוֹלְלִים כָּל אֹפֶן אֶכְתֹּב בְּקִצּוּר בְּהַבְּאֵר מַיִם חַיִּים בְּ\"כָל הַח' הָאֳפָנִים\", וְכַוָּנָתֵנוּ בְּלָשׁוֹן הָרָע וּרְכִילוּת וּבְפָנָיו וְשֶׁלֹּא בְּפָנָיו וּבֵין לַמְסַפֵּר וּבֵין לַמְקַבֵּל וּבֵין עַל אֱמֶת וּבֵין עַל שֶׁקֶר, וּזְכֹר אֵלּוּ הַדְּבָרִים כִּי לֹא אֶכְפְּלֵם הַרְבֵּה פְּעָמִים בּפְּתִיחָה הַזּוֹ.", + "וּמִתְּחִלָּה נְבָאֵר כַּמָּה לָאוִין, שֶׁעוֹבֵר עַל יְדֵי סִפּוּר לָשׁוֹן הָרָע וּרְכִילוּת, וְאַחַר כָּךְ כַּמָּה עֲשִׂין, וְאַחַר כָּךְ כַּמָּה אֲרוּרִין, שֶׁמְּקַבֵּל עַל עַצְּמוֹ עַל יְדֵי זֶה, וְעוֹד כַּמָּה אִסוּרִין גְּדוֹלִים, שֶׁנִּסְבָּב עַל יְדֵי זֶה.", + "וַאֲחַלֵּק אֶת הַפְּתִיחָה הַזּוֹ לִשְׁנַיִם. הַפְּנִים יִקָּרֵא בְּשֵׁם מְקוֹר הַחַיִּים, וּבֵאוּר סָבִיב לוֹ בְּשֵׁם בְּאֵר מַיִם חיִּים. וְטעַם לַשֵּׁמוֹת הָאֵלּוּ כְּבָר כָּתַבְתִּי בַּהַקְדָּמָה. וּבִבְאֵר מַיִם חַיִּים יְבֹאַר עַל אֵיזֶה אֹפֶן נֶאֱמַר כָּל לָאו אוֹ עֲשֵׂה וְעוֹד אֵיזֶה הֲלָכוֹת אֲחֵרוֹתּ. וְזֶה הֵחֵלִי בְּעֶזְרַת הַחוֹנִן דַּעַת." + ], + "Negative Commandments": [ + "הַמְרַגֵּל (א) בַּחֲבֵרוֹ עוֹבֵר בְּלֹא תַעֲשֶׂה שֶׁנֶּאֱמַר (ויקרא י\"ט ט\"ז): \"לֹא תֵלֵךְ רָכִיל בְּעַמֶךָ\" אֵיזֶהוּ רָכִיל? זֶה שֶׁטוֹעֵן דְּבָרִים וְהוֹלֵךְ מִזֶּה לָזֶה וְאוֹמֵר: כָּךְ אָמַר פְּלוֹנִי עָלֶיךָ, כָּךְ וְכָךְ שָׁמַעְתִּי עַל פְּלוֹנִי שֶׁהוּא עָשָׂה לְךָ, אַף עַל פִּי שֶׁהוּא אֱמֶת, הֲרֵי זֶה מַחֲרִיב אֶת הָעוֹלָם. וְיֵשׁ עָוֹן גָּדוֹל מִזֶּה עַד מְאֹד וְהוּא לָשׁוֹן הָרָע וְהוּא בִּכְלַל לָאו זֶה, וְהוּא הַמְסַפֵּר בִּגְנוּת חֲבֵרוֹ, אַף עַל פִּי שֶׁאוֹמֵר אֱמֶת. אֲבָל הָאוֹמֵר שֶׁקֶר נִמְצָא מוֹצִיא שֵׁם רָע עַל חֲבֵרוֹ.", + "וְעוֹבֵר נַמֵי (גם כן) (ב) הַמְסַפֵּר אוֹ הַמְקַבֵּל בְּלָאו (שְׁמות כ\"ג א') דְּ\"לֹא תִשָּׂא שֵׁמַע שָׁוְא\" וְקָרֵי בֵּהּ נַמֵי לֹא תַשִּׂיא, וְאִם כֵּן לָאו זֶה כּוֹלֵל לִשְׁנֵיהֶם.", + "וְעוֹבֵר נַמֵי (ג) הַמְסַפֵּר בְּמַה דִּכְתִיב (דברים כ\"ד ח'): \"הִשָּׁמֶר בְּנְגַע הַצָרַעַת לִשְׁמֹר מְאֹד וְלַעֲשׂוֹת\", וּפֵרְשׁוּ בְּסִפְרָא (בחקתי פרשה א' ג') דְּמַה שֶּׁכָּתְבָה הַתּוֹרָה \"לִשְׁמֹר מְאֹד\", הַכַּוָּנָה שֶׁלֹּא לִשְׁכֹּחַ מִלְּהִזָּהֵר מִלָשׁוֹן הָרָע, שֶׁלֹּא תָּבֹא עָלֶיךָ הַצָרַעַת עַל יְדֵי סִפּוּר הַזֶּה. ", + "וְעוֹבֵר נַמֵי (ד) הַמְסַפֵּר וְהַמְקַבֵּל בְּלָאו (ויקרא י\"ט י\"ד) דְּ\"לִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל\" כִּי כָּל אֶחָד נוֹתֵן מִכְשׁוֹל לִפְנֵי חֲבֵרוֹ, שֶׁיַּעֲבֹר עַל לָאוִין הַמְפֹרָשִׁין בַּתּוֹרָה. אַךְ יֵשׁ חִלּוּק בֵּין הַמְסַפֵּר וְהַמְקָבֵּל בָּזֶה, דְּהַמְסַפֵּר עוֹבֵר בְּלָאו זֶה בֵּין אִם הַשּׁוֹמְעִים רַבִּים אוֹ מֻעָטִים, וְאַדְּרַבָּה כָּל שֶׁיִּתְרַבּוּ הַשּׁוֹמְעִים, יִתְרַבֶּה עָלָיו הַלָּאו הַזֶּה, כִּי הוּא נוֹתֵן מִכְשׁוֹל לִפְנֵי כַּמָה אֲנָשִׁים. לֹא כֵן הַמְקַבֵּל, אֶפְשָׁר דְּאֵינוֹ עוֹבֵר בְּלָאו זֶה, רַק אִם הוּא לְבַדּוֹ שׁוֹמֵעַ מִמֶנּוּ עַתָּה הַלָשׁוֹן הָרָע אוֹ הָרְכִילוּת, וְאִלּוּ הָיָה הוֹלֵךְ עַתָּה מֵאֶצְלוֹ, לֹא הָיָה לוֹ אֶל מִי לְסַפֵּר הַלִּישָׁנָא בִּישָׁא שֶׁלּוֹ, אְבָל אִם יֵשׁ בִּלְעָדָיו שׁוֹמְעִים אֲחֵרִים בְּעֵת מַעֲשֶׂה, אֶפְשָׁר, דְּאֵין עוֹבֵר הַשּׁוֹמֵעַ עַל לָאו זֶה, כִּי אִם עַל לָאוִין אֲחֵרִים הַמְפֹרָשִׁים בִּפְתִיחָה זוֹ, עַיֵּן בִּבְאֵר מַיִם חַיִּים. וְכָל זֶה אִם בָּא אַחַר הַתְחָלַת הַסִפּוּר, אֲבָל הָרִאשׁוֹן שֶׁהִתְחִיל לְסַפֵּר לְפָנָיו, אַף שֶׁבָּאוּ אַחַר כָּךְ אֶל הַשְּׁמוּעָה הָרָעָה הַזֹּאת עוֹד אֲנָשִׁים, בְּוַדַּאי עוֹבֵר בְּכָל גַּוְנֵי (בכל האופנים) כִּי עַל יָדוֹ הֻתְחַל הָאִסוּר. וְעַל כָּל פָּנִים צָרִיךְ לְהִזָּהֵר מְאֹד מֵחֲבוּרוֹת כָּאֵלֶּה, שֶׁלֹּא לֵישֵׁב עִמָהֶם, כִּי לְמַעְלָה כֻּלָּם נִכְתָּבִין בְּשֵׁם חֲבוּרַת רֶשַׁע כִּי כֵן אִיתָא (כתוב) בְּצַוָּאַת רַבִּי אֱלִיעֶזֶר הַגָּדוֹל שֶׁצִוָּה לְהוֹרְקְנוּס בְּנוֹ, וְזֶה לְשׁוֹנוֹ: בְּנִי, אַל תֵּשֵׁב בַּחֲבוּרוֹת הָאוֹמְרִים גְּנַאי מֵחַבְרֵיהֶם, כִּי כְּשֶׁהַדְּבָרִים עוֹלִים לְמַעְלָה בַּסֵפֶר נִכְתָּבִין, וְכָל הָעוֹמְדִים שָׁם נִכְתָּבִין בְּשֵׁם חֲבוּרַת רֶשַׁע. ", + "וְעוֹבֵר נַמֵי הַמְסַפֵּר (ה) לָשׁוֹן הָרָע בְּלָאו (דברים ה' י\"א) דְּ\"הִשָּׁמֵר לְךָ פֶּן תִּשְׁכַּח אֶת ה' אֱלֹהֶיךָ\", שֶׁהוּא אַזְהָרָה לְגַסֵי הָרוּחַ, כִּי כֵּיוָן שֶׁהוּא מַלְעִיג וּמִתְלוֹצֵץ עַל חֲבֵרוֹ, מִסְתָמָא הוּא מַחֲשִׁיב אֶת עַצְמוֹ לְחָכָם וּלְאִישׁ בַּאֲנָשִׁים, כִּי אִלּוּ הָיָה מַכִּיר אֶת נִגְעֵי עַצְמוֹ, לֹא הָיָה מַלְעִיג מֵחֲבֵרוֹ, וְיָדוּעַ מַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּסוֹטָה (דף ד'), שֶׁעֲוֹן הַגַּאֲוָה קָשֶׁה עַד מְאֹד, כִּדְאִיתָא שָׁם, שֶׁעֲבוּר זֶה אֵין עֲפָרוֹ נִנְעָר לִתְחִיַּת הַמֵתִים, וְהוּא כְּעוֹבֵד עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, וּשְׁכִינָה מְיַלֶּלֶת עָלָיו, וְהוּא נִקְרָא תּוֹעֵבָה, עַיֵּן שָׁם בַּגְּמָרָא. וּבִפְרָט אִם בַּסִפּוּר הַזֶּה שֶׁל קְלוֹן חֲבֵרוֹ הוּא מְכַבֵּד אֶת עַצְמוֹ, בְּוַדַּאי עוֹבֵר בְּלָאו זֶה, מִלְּבַד מַה שֶּׁכְּרָתוּהוּ רַבּוֹתֵינוּ זַ\"ל בְּרוּחַ קָדְשָׁם מֵעוֹלָם הַבָּא וְאָמְרוּ (ירושלמי, חגיגה פרק ב' הלכה א'): \"הַמִתְכַּבֵּד בִּקְלוֹן חֲבֵרוֹ אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא\". ", + "וְעוֹבֵר נַמֵי הַמְסַפֵּר וְהַמְקַבֵּל (ו) בְּלָאו (ויקרא כ\"ב ל\"ב) דְּ \"לֹא תְחַלְּלוּ אֶת שֵׁם קָדְשִׁי\", אַחֲרֵי שֶׁאֵין בָּזֶה תַּאֲוָה וְלֹא הֲנָאָה גַּשְׁמִית, שֶׁעַל יְדֵי זֶה יִתְגַּבֵּר יִצְרוֹ עָלָיו, עַל כֵּן נֶחְשָׁב הֶעָוֹן הַזֶּה כְּמֶרֶד וּפְרִיקַת עֹל מַלְכוּת שָׁמַיִם בְּעָלְמָא, וּמְחַלֵּל שֵׁם שָׁמַיִם בָּזֶה. וְזֶה דִּבַּרְנוּ אֲפִלּוּ בִּסְתַם אִישׁ יִשְׂרָאֵל, וּבִפְרָט אִם הוּא אִישׁ חָשׁוּב, שֶׁהַכָּל מִסְתַּכְּלִין עַל מַעֲשָׂיו, בְּוַדַּאי מִתְחַלֵּל הַשֵּׁם עַל יְדֵי זֶה. וְעַל אַחַת כַּמָה וְכַמָה אִם הָיָה הָעֲבֵרָה הַזֹּאת בָּרַבִּים, בְּוַדַּאי שֶׁהַחֵטְא גָּדוֹל עַד מְאֹד, שֶׁנִּקְרָא מְחַלֵּל שֵׁם שָׁמַיִם בָּרַבִּים. ", + "וְלִפְעָמִים (ז) עוֹבֵר הַמְסַפֵּר גַּם כֵּן בְּלָאו (ויקרא י\"ט י\"ז) דְּ\"לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ\", כְּגוֹן אִם בְּפָנָיו שָׁלוֹם יְדַבֵּר אֶת רֵעֵהוּ, וְשֶׁלֹּא בְּפָנָיו מַבְאִישׁ אֶת רֵיחוֹ בִּפְנֵי אֲחֵרִים, וְעַל אַחַת כַּמָה וְכַמָה אִם בְּפֵרוּשׁ מְצַוֶּה לָהֶם, שֶׁלֹּא יֵלְכוּ וְיוֹדִיעוּהוּ, דִּבְוַדַּאי עוֹבֵר עַל לָאו זֶה. ", + "וְלִפְעָמִים שֶׁהַמְסַפֵּר עוֹבֵר גַּם כֵּן (ח-ט) עַל לָאו (ויקרא י\"ט י\"ח) דְּ\"לֹא תִקֹם וְלֹא תִטֹר\", כְּגוֹן שֶׁיֵּשׁ לוֹ שִׂנְאָה עָלָיו עַל דָּבָר, שֶׁבִּקֵשׁ מִמֶנּוּ לַעֲשׂוֹת לוֹ טוֹבָה בִּדְבַר שְׁאִילַת מָמוֹן וְכַיּוֹצֵא בָּזֶה (כְּמו שׁכָּתַבתִּי בִּבְאֵר מַיִם חַיִּים, בְּשֵׁם הָרְאֵ\"ם) וְלֹא הֵיטִיבוֹ, וַעֲבוּר זֶה נוֹטֵר לוֹ שִׂנְאָה בְּלִבּוֹ, וּכְשֶׁרוֹאֶה אַחַר כָּךְ עָלָיו שׁוּם דְּבַר גְּנַאי, מְפַרְסְמוֹ בִּפְנֵי אֲנָשִׁים. וְהוּא עוֹבֵר מִתְּחִלָּה עַל הַנְּטִירָה שֶׁבַּלֵּב, עַל לָאו דְּ\"לֹא תִטֹר\", וְאַחַר כָּךְ כְּשֶׁנּוֹקֵם מִמֶנּוּ, וְסִפֵּר עָלָיו עֲבוּר זֶה הַדִּבְרֵי גְּנוּת שֶׁרָאָה עָלָיו, עוֹבֵר עַל לָאו דְּ\"לֹא תִקֹם\", אֶלָּא צָרִיךְ שֶׁיִּמְחֶה הַדָּבָר מִלִּבּוֹ. ", + "", + "וְאִם קָם (י) וְהֵעִיד עָלָיו לִפְנֵי בֵּית דִּין בִּדְבַר אִסוּר בִּיחִידִי, כֵּיוָן שֶׁאֵין יָכוֹל לָבוֹא מִזֶּה שׁוּם תּוֹעֶלֶת לְעִנְיַן מָמוֹן וּשְׁבוּעָה וְלֹא לְעִנְיַן לִפְסֹל אֶת הָאִישׁ הַזֶּה מֵחֶזְקַת כַּשְׁרוּתוֹ, כֵּיוָן שֶׁהוּא עֵד אֶחָד בַּדָּבָר, אִם כֵּן שֵׁם בִּישׁ בְּעָלְמָא הוּא דְּקָא מַפִּיק עָלָיו, וְעוֹבֵר עַל יְדֵי זֶה גַּם כֵּן עַל לָאו (דברים י\"ט ט\"ו) דְּ\"לֹא יָקוּם עֵד אֶחָד בְּאִישׁ לְכָל עָוֹן וּלְכָל חַטָאת\", וּצְרִיכִין בֵּית דִּין לְהַלְקוֹתוֹ עֲבוּר זֶה הַדָּבָר. ", + "וְכָל זֶה שֶׁכָּתַבְנוּ (יא) הוּא בִּמְסַפֵּר בִּיחִידִי אוֹ שׁוֹמֵעַ בִּיחִידִי, אֲבָל אִם הוּא מְדַבֵּק עַצְמוֹ לַחֲבוּרָה שֶׁל אַנְשֵׁי רֶשַׁע וּבַעֲלֵי לָשׁוֹן הָרָע כְּדֵי לְסַפֵּר לָהֶם אוֹ כְּדֵי לִשְׁמֹעַ מֵהֶם, עוֹבֵר גַּם כֵּן עַל לָאו (שמות כ\"ג ב') דְּ\"לֹא תִהְיֶה אַחֲרֵי רַבִּים לְרָעֹת\" (לפי מה שכתב רבנו יונה במאמר ג'), שֶׁהוּא אַזְהָרָה, שֶׁלֹּא לְהַסְכִּים וּלְהִתְחַבֵּר עִם עוֹשֵׂי עָוֶל, אַף שֶׁהֵם רַבִּים, וְעַיֵּן לְקַמָן בְּאוֹת ו' בְּמִצְוַת עֲשֵׂה, שָׁם תִּרְאֶה שֶׁעוֹבֵר גַּם כֵּן עַל מִצְוַת עֲשֵׂה עַל יְדֵי הִתְחַבְּרוּתוֹ הָרָעָה הַזֹּאת, וְעַיֵּן לְעֵיל בְּאוֹת ד' בִּפְנִים בַּמֶה שֶׁכָּתַבְתִּי בְּשֵׁם פִּרְקֵי דְּרַבִּי אֱלִיעֶזֶר בְּצַוָּאָתוֹ לִבְנוֹ עַל עִנְיָן זֶה. ", + "וְאִם הוּא מַחֲזִיק בַּמַחְלֹקֶת (יב) עַל יְדֵי סִפּוּרוֹ עוֹבֵר עוֹד עַל לָאו (במדבר י\"ז ה') דְּ\"לֹא יִהְיֶה כְקֹרַח וְכַעֲדָתוֹ\" שֶׁהוּא אַזְהָרָה, שֶׁלֹּא לְהַחֲזִיק בְּמַחְלֹקֶת כִּדְאִיתָא בְּסַנְהֶדְרִין (דף ק\"י). ", + "וּפְעָמִים הַרְבֵּה מָצוּי עוֹד לָאו אֶחָד, וְהוּא לְפִי מַה שֶּׁרְגִילִין הַרְבֵּה פְּעָמִים לְבַזּוֹת לַחֲבֵרוֹ (יג) בְּמַעֲשָׂיו הָרִאשׁוֹנִים אוֹ בִּפְגַם מִשְׁפָּחָה אוֹ בְּמִעוּט חָכְמָתוֹ בַּתּוֹרָה אוֹ בִּמְלַאכְתּוֹ, כָּל אִישׁ לְפִי עִנְיָנוֹ, אֲשֶׁר נֹאמַר לוֹ דְּבָרִים, אֲשֶׁר יַכְעִיסוּהוּ וְיַבְהִילוּהוּ, וְלֹא יוּכַל לְהֵעָזֵר מֵהֶם, אֲפִלּוּ אִם הָיָה הַדָּבָר בֵּינוֹ לְבֵין עַצְמוֹ, עוֹבֵר עַל לָאו (ויקרא כ\"ה י\"ז) דְּ\"לֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ\" דְּאַיְרֵי בְּאוֹנָאַת דְּבָרִים, כִּדְאִיתָא בְּבָבָא מְצִיעָא (דף נ\"ח:), וְקַל וָחֹמֶר אִם הָיָה זֶה בִּפְנֵי אֲנָשִׁים. וְנִמְצָא לְפִי זֶה, שֶׁהַמְגַנֶּה לַחֲבֵרוֹ בֵּין בִּרְכִילוּת וּבֵין בְּלָשׁוֹן הָרָע בְּפָנָיו וּבִפְנֵי אֲחֵרִים, מִלְּבַד שֶׁיֵּשׁ עָלָיו לָאו דְּלָשׁוֹן הָרָע וּרְכִילוּת, כְּמוֹ שֶׁכָּתַבְנוּ לְעֵיל, עוֹבֵר גַּם כֵּן בְּלָאו זֶה. ", + "וְאִם גִּנָּהוּ כָּל כָּךְ בַּדְּבָרִים הַנַּ\"ל וְכַיּוֹצֵא בָּהֶם בְּפָנָיו וּבִפְנֵי אֲחֵרִים, (יד) עַד שֶׁנִּשְׁתַּנָּה פָּנָיו עַל יְדֵי זֶה, עוֹבֵר גַּם כֵּן עַל לָאו (ויקרא י\"ט י\"ז) דְּ\"לֹא תִשָּׂא עָלָיו חֵטְא\" שֶׁהִזְהִירָה הַתּוֹרָה בָּזֶה, שֶׁלֹּא לְבַיֵּשׁ אֶת חֲבֵרוֹ יִשְׂרָאֵל אֲפִלּוּ בִּמְקוֹם הַתּוֹכָחָה וּבֵינוֹ לְבֵין עַצְמוֹ, דְּהַיְנוּ שֶּׁלֹּא לְדַבֵּר אִתּוֹ קָשׁוֹת עַד שֶׁיַּכְלִימֶנּוּ, קַל וָחֹמֶר שֶׁלֹּא בִּמְקוֹם הַתּוֹכָחָה וּבִפְנֵי אֲחֵרִים. וְכָל זֶה שֶּׁלֹא הָיָה בָּרַבִּים, אֲבָל אִם הִלְבִּין אֶת פָּנָיו בָּרַבִּים, כְּבָר כְּרָתוּהוּ רַזַ\"ל מֵעוֹלָם הַבָּא וְאָמְרוּ: הַמַלְבִּין אֶת פְּנֵי חְבֵרוֹ בָּרַבִּים אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא *הגה\"ה: ודע, דאצל הולכי רכיל מצוי מאד לאו זה, על ידי מה שקורין בלשון אשכנז \"אויס פירין\". ואסביר לך זה בלשון הקדש כדי לידע כמה לאוין דאוריתא באין על ידי מדה גרועה הזו. והוא, כשיספר לו ראובן לשמעון: לוי דבר עליך לפני כך וכך, (ותכף עובר ראובן בזה על לאו ד\"לא תלך רכיל בעמך\" ושאר לאוין ועשין וכנ\"ל), ושמעון מאמין לדבריו, (והוא עובר על לאו ד\"לא תשא שמע שוא\" ושאר לאוין ועשין וכנ\"ל), ואחר כך כשפוגע שמעון בלוי, הוא מתחיל לחרפו ולבזותו, (והוא עובר בזה על לאו \"ולא תונו איש את עמיתו\", דכי משום שהוא מקבל לשון הרע עליו וחושב שהוא דבר עליו לשון הרע, התר לו להונות אותו?) ולוי עומד ומשתאה: על מה ולמה אתה מחרפני? עד ששמעון בכעסו מספר לו: למה גנית אותי לפני ראובן? וכי סבור אתה שאיני יודע, והלא ראובן ספר לי. (ועובר הוא גם כן על לאו ד\"לא תלך רכיל\" וגו', כמו שמפרש בכל הפוסקים דקאי על אמת), והוא מתרץ את דבריו לומר: כי שקר ענה בי ראובן לפניך, וחנם חרפתני.
ואחר כך כשפוגע שמעון בראובן, היצר מסיתו לגמר עוד הענין הרע הנ\"ל בכי טוב ואומר לו: מפני שקרנותך הסיתני לבלע את לוי חנם, והלא הוא אומר: לא היו דברים מעולם, ועברה גוררת עוד עברה, ואומר לו ראובן לשמעון: לך עמי ותראה שאני אומר אלו הדברים בפניו ממש, ומסתמא הבא לטמא פותחין לו, והולך עמו ופוגע בלוי ואומר לו שמעון לראובן: אמר בפניו. ומלביש את עצמו במדת העזות לאמר: אתה דברת עליו לפני כך וכך, (והוא עובר עוד הפעם על לאו ד\"לא תלך רכיל\", וכנ\"ל אף על אמת), ותכף מתלבן פני לוי, (ועובר ראובן גם כן על לאו ד\"לא תשא עליו חטא\" וכנ\"ל), ולוי משיב: אמת דברתי, אבל לא באפן זה ובנגון זה אמרתי, כידוע, כי כמה דברים משתנין בתנועה אחת, ושמעון משיב: עתה אף אם תכחיש אלף פעמים לא אאמינך, אחרי שאמר הדברים בפניך (ועובר גם כן עוד על לאו ד\"לא תשא שמע שוא\" כמו שאברר לקמן, שמן התורה אסור להאמין בשום אפן, וכי מפני שהרשע הזה הלביש את עצמו במדת החצפה והעזות ואמר בפניו, התר לאו ד\"לא תשא שמע שוא\", וכמו שיברר לקמן, אם ירצה השם, בכלל ז' סעיף ב').
הנך רואה, שכמה מהלאוין הנ\"ל באו מצד אהבת המדה הגרועה הנ\"ל, שאלו היה ראובן זה הולך בדרכי השם יתברך, היה לו לשתק ולקבל על עצמו חשדו של שמעון, שיחשדהו לשקרן בענין לוי, ולא לילך עם שמעון אצל לוי ולהוסיף עונות על עונו הראשון דרכילות. ד' ישמרנו ממדה הגרועה הזאת.. ", + "וְאִם הוּא יָתוֹם אוֹ אַלְמָנָה, (טו) אֲפִלּוּ הֵם עֲשִׁירִים, וְסִפֵּר גְּנוּתָם בִּפְנֵיהֶם, עוֹבֵר עוֹד עַל לָאו אַחֵר וְהוּא (שמות כ\"ב כ\"א): \"כָּל אַלְמָנָה וְיָתוֹם לֹא תְעַנּוּן\", שֶׁהִזְהִירָה הַתּוֹרָה בָּזֶה שֶּׁלֹּא לְהַקְנִיטָן אוֹ לְהַכְאִיב לִבָּן בְּשׁוּם מִין צַעַר. וְעָנְשׁוֹ מְפֹרָשׁ בַּתּוֹרָה (שם כ\"ג): \"וְחָרָה אַפִּי וְהָרַגְתִּי אֶתְכֶם\" וְגוֹ'. ", + "וְלִפְעָמִים עוֹבֵר (טז) עוֹד עַל אִסוּר חֲנֻפָּה, שֶׁהוּא לְהַרְבֵּה גְּאוֹנִים (הרא\"ם בעל התוספות, וגאון ורבי שלמה בן גבירול) לָאו גָּמוּר, וְהוּא לָאו (במדבר ל\"ה ל\"ג) דְּ\"לֹא תַחֲנִיפוּ אֶת הָאָרֶץ\", כְּגוֹן, אִם מִתְכַּוֵּן בְּסִפּוּרוֹ הַלָשׁוֹן הָרָע וְהָרְכִילוּת כְּדֵי לְהַחֲנִיף לְהַשּׁוֹמֵעַ, שֶׁהוּא יוֹדֵעַ שֶׁיֵּשׁ לוֹ עַל אוֹתוֹ פְּלוֹנִי שִׂנְאָה מִכְּבָר, וְעַל יְדֵי זֶה יִמְצָא חֵן בְּעֵינָיו, וְהוּא עָוֹן פְּלִילִי, כִּי הַמְעַט מִמֶנּוּ, אֲשֶׁר אֵינוֹ מְקַיֵּם מִצְוַת הוֹכָחָה (שֶׁהוּא מִצְוַת עֲשֵׂה דְּאוֹרַיְתָא) לְהוֹכִיחוֹ עַל הַשִּׂנְאָה אֲשֶׁר בֵּינוֹ וּבֵין חֲבֵרוֹ, אֲבָל גַּם יַחֲזִיק בְּסִפּוּרָיו אֶת הַשִּׂנְאָה אֲשֶׁר בֵּינֵיהֶם מִכְּבָר, וְעַל יָדוֹ יִשְׁנֶה בְּאִוַּלְתּוֹ יוֹתֵר וְיוֹתֵר, וְיִוָּלֵד מִזֶּה מַחְלֹקֶת חֲדָשָׁה וְעוֹד כַּמָה קִלְקוּלִים, הַשֵּׁם יִשְׁמְרֵנוּ.
וְדַע דְּעָוֹן זֶה, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, מָצוּי הַרְבֵּה מְאֹד, וְהוּא כְּשֶׁאֶחָד מְסַפֵּר בִּגְנוּת חֲבֵרוֹ, וְהַשּׁוֹמֵעַ אַף שֶׁמַכִּיר שֶׁדָּבָר זֶה שֶׁדִּבֵּר עַל חֲבֵרוֹ, שֶׁלֹּא מִן הַדִּין הוּא, אַף עַל פִּי כֵן הוּא גַּם כֵּן מְנַעְנֵעַ רָאשׁוֹ לְדָבָר זֶה, וּמַחֲלִיק גַּם הוּא אֶת הַדָּבָר בִּלְשׁוֹנוֹ, שֶׁמוֹסִיף אֵיזֶה תֵּבוֹת לַפְּגָם, מִפְּנֵי שֶׁהַמְסַפֵּר, לִפְעָמִים הוּא בַּעַל הַבַּיִת חָשׁוּב וְכַדּוֹמֶה, שֶׁיֵּשׁ לוֹ מִמֶנּוּ טוֹבוֹת אוֹ שֶׁיָּרֵא, שֶׁיַּחֲזִיקוּ אוֹתוֹ לְאֵינוֹ חָכָם וְכַדּוֹמֶה. וְעַל כֵּן יְסִיתֶנּוּ הַיֵּצֶר מִפְּנֵי הַדְּחַק, שֶׁיַּסְכִּים גַּם הוּא לָזֶה. אֲבָל תֵּדַע אָחִי שֶׁזֶּה הוּא בְּעֶצֶם לָאו דְּחֲנֻפָּה, אֲפִלּוּ אִם רַק יוֹסִיף אֵיזֶה תֵּבוֹת כַּאֲשֶׁר מִתְבָּאֵר בִּבְאֵר מַיִם חַיִּים.
וְעַל עִנְיָן כָּזֶה שַׁיָּךְ מַה שֶּׁנֶּאֱמַר (משלי כ\"ג ב'): \"וְשַׂמְתָּ סַכִּין בְּלֹעֶךָ אִם בַּעַל נֶפֶשׁ אָתָּה\", וְחַיָּב אָדָם לִמְסֹר עַצְמוֹ לַסַכָּנָה, וְאַל יַשִּׂיא אֶת נַפְשׁוֹ עֲוֹן אַשְׁמָה כָּזֶה. וְעַל פִּי הַתּוֹרָה צָרִיךְ בִּשְׁעַת מַעֲשֶׂה עַל כָּל פָּנִים לְהִתְחַזֵּק מְאֹד שֶׁלֹּא לְסַיְּעוֹ אֲפִלּוּ בִּתְנוּעָה אַחַת, שֶׁיֵּרָאֶה מִמֶנָּה שֶׁהוּא מַסְכִּים לְסִפּוּרוֹ, וְעַל זֶה שַׁיָּךְ מַאֲמַר חֲזַ\"ל בְּעֵדֻיּוֹת (משנה עדיות פרק ה' משנה ו'): מוּטָב שֶׁיִּקָרֵא אָדָם שׁוֹטֶה כָּל יָמָיו וְכוּ'. וְזֶה הוּא אֲפִלּוּ אִם הוּא מֵבִין, שֶׁדְּבָרָיו בְּתוֹכָחָה לֹא יִהְיוּ נִשְׁמָעִין לְהַמְסַפֵּר, דְּאִי לָאו הָכִי בְּוַדַּאי חַיָּב לְהוֹכִיחוֹ גַּם כֵּן עַל זֶה, כַּאֲשֶׁר יִתְבָּאֵר אִם יִרְצֶה הַשֵּׁם לְקַמָן בְּהִלְכוֹת לָשׁוֹן הָרָע כְּלָל ו'. ", + "וְלִפְעָמִים (יז) יֵשׁ עוֹד לָאו אַחֵר, לְפִי מַה שֶּׁמָצוּי, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, שֶׁמְדַבֵּר עָלָיו לָשׁוֹן הָרָע מִתּוֹךְ כַּעַס, וּבִשְׁעַת מַעֲשֶׂה הוּא מְקַלְּלוֹ גַּם כֵּן, וּפְעָמִים הוּא מְקַלְּלוֹ בַּשֵּׁם אֲפִלּוּ בְּלַעַ\"ז, וְהוּא עוֹבֵר בָּזֶה עַל לָאו גָּמוּר (ויקרא י\"ט י\"ד) דְּ\"לֹא תְקַלֵּל חֵרֵשׁ\" (וְכַוָּנַת הַכָּתוּב הוּא אֲפִלּוּ חֵרֵשׁ, וְכָל שֶׁכֵּן מִי שֶׁאֵינוֹ חֵרֵשׁ וְכַמְבֹאָר בְּחֹשֶׁן מִשְׁפָּט בְּסִימָן כ\"ז סָעִיף א').
הֲרֵי חִשַּׁבְנוּ שִׁבְעָה עָשָׂר לָאוִין הָרְגִילִין לָבוֹא עַל יְדֵי סִפּוּר לָשׁוֹן הָרָע וּרְכִילוּת, אֲפִלּוּ הוּא מְסַפֵּר רַק לְיִשְׂרָאֵל. דְּאִם הוּא מַלְשִׁין עַל יִשְׂרָאֵל בִּפְנֵי כּוּתִי, אִסוּרוֹ יוֹתֵר גָּדוֹל וְיוֹתֵר חָמוּר, וְנִכְנָס לִפְעָמִים בִּכְלַל מָסוּר כַּאֲשֶׁר נְבָאֵר אִם יִרְצֶה הַשֵּׁם לְקַמָן בְּהִלְכוֹת לָשׁוֹן הָרָע בִּכְלָל שְׁמִינִי. וְהַרְבֵּה מֵהַלָּאוִין הַנַּ\"ל, שֶׁחַיָּבִים עֲלֵיהֶן מִיתָה בִּידֵי שָׁמַיִם, כְּמוֹ עַל גְּנוּת דְּאַלְמָנָה וְיָתוֹם וְעַל חִלּוּל הַשֵּׁם, וְהַרְבֵּה מֵהֶן שֶׁנּוֹגֵעַ בְּעִנְיַן עוֹלָם הַבָּא, כְּגוֹן, מַלְבִּין פְּנֵי חֲבֵרוֹ בָּרַבִּים וּמִתְכַּבֵּד בִּקְלוֹן חֲבֵרוֹ, לְמִי שֶׁמַרְגִּיל אֶת עַצְמוֹ בֶּעָוֹן הֶחָמוּר הַזֶּה שֶׁל לָשׁוֹן הָרָע וּרְכִילוּת, כַּאֲשֶׁר נְבָאֵר אִם יִרְצֶה הַשֵּׁם הַכֹּל לְקַמָן. " + ], + "Positive Commandments": [ + "וְעַתָּה אַתְחִיל בְּעֶזְרַת ה' יִתְבָּרַךְ לְבָאֵר כַּמָה מִצְוֹת עָשִׂין, שֶׁעוֹבֵר עַל יְדֵי הַסִּפּוּר לָשׁוֹן הָרָע וּרְכִילוּת כְּמוֹ שֶׁיָּעַדְנוּ לְעֵיל, וְזֶה הֵחֵלִי בְּעֶזְרַת צוּרִי וְגוֹאֲלִי.
הַמְרַגֵּל בַּחֲבֵרוֹ, מִלְּבַד הַלָּאוִין שֶׁמָנִינוּ לְעִיל, עוֹבֵר גַּם כֵּן עַל כַּמָה עַשִׂין, וַאֲבָאֲרֵם בְּעֶזְרַת ה' יִתְבָּרַךְ אֶחָד לְאֶחָד.
עוֹבֵר עַל יְדֵי זֶה (א) עַל מִצְוַת עֲשֵׂה (דברים כ\"ד ט') \"זָכוֹר אֵת אֲשֶׁר עָשָׂה ה' אֱלֹהֶיךָ לְמִרְיָם בַּדֶּרֶךְ\" וְגוֹ', שֶׁהִזְהִירָנוּ הַתּוֹרָה בָּזֶה, שֶׁנִּזְכֹּר בַּפֶּה תָּמִיד הָעֹנְשׁ הַגָּדוֹל, אֲשֶׁר עָשָׂה ה' יִתְבָּרַךְ לַצַדֶּקֶת מִרְיָם הַנְּבִיאָה שֶׁלֹּא דִּבְּרָה אֶלָּא בְּאָחִיהָ אֲשֶׁר אָהֲבַתְהוּ כְּנַפְשָׁה, וְגִדְּלַתְהוּ עַל בִּרְכֶּיהָ, וְסִכְּנָה עַצְמָה לְהַצִילוֹ מִן הַיָּם, וְהִיא לֹא דִּבְּרָה בִּגְנוּתוֹ אֶלָּא מַה שֶּׁהִשְׁוְתָה אוֹתוֹ לִשְׁאָר נְבִיאִים, וְלֹא דִּבְּרָה בְּפָנָיו שֶׁיֵּבוֹשׁ וְלֹא בִּפְנֵי רַבִּים, רַק בֵּינָה לְבֵין אָחִיהָ הַקָדוֹשׁ בְּצִנְעָה, וְהוּא לֹא הִקְפִּיד עַל כָּל הַדְּבָרִים הָאֵלּוּ שֶׁנֶּאֱמַר (במדבר י\"ב ג'): \"וְהָאִישׁ משֶה עָנָו מְאֹד\", וְאַף עַל פִּי כֵן לֹא הוֹעִילוּהָ כָּל מַעֲשֶׂיהָ הַטוֹבִים וְנֶעֶנְשָׁה בְּצָרַעַת עַל זֶה, קַל וָחֹמֶר לִשְׁאָר בְּנֵי אָדָם הַטִפְּשִׁים, הַמַרְבִּים לְדַבֵּר גְּדוֹלוֹת וְנִפְלָאוֹת עַל חַבְרֵיהֶם, שֶׁבְּוַדַּאי יֵעָנְשׁוּ עַל זֶה מְאֹד. ", + "וְעוֹבֵר (ב) עַל יְדֵי הַסִפּוּר הַזֶּה גַּם עַל מִצְוַת עֲשֵׂה (ויקרא י\"ט י\"ח): \"וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ\", שֶׁנִּצְטַוֵּינוּ בָּזֶה לָחוּס עַל מָמוֹן חֲבֵרוֹ, כְּמוֹ שֶׁהוּא חָס עַל שֶׁל עַצְמוֹ, וְלָחוּס עַל כְּבוֹד חֲבֵרוֹ וּלְסַפֵּר בְּשִׁבְחוֹ, כְּמוֹ שֶׁהוּא חוֹשֵׁשׁ עַל כְּבוֹד עַצְמוֹ, וְהַמְסַפֵּר לָשׁוֹן הָרָע וּרְכִילוּת עַל חֲבֵרוֹ, אוֹ הַמְקַבֵּל, אַף אִם הַדָּבָר אֱמֶת, נִרְאֶה בַּעֲלִיל שֶׁאֵינוֹ אוֹהֲבוֹ כְּלָל, וְכָל שֶׁכֵּן דְּכָמוֹךָ בְּוַדַּאי אֵינוֹ מְקַיֵּם.
וְהָרְאָיָה הַגְּדוֹלָה עַל זֶה, דַּהֲלֹא כָּל אָדָם יוֹדֵעַ אֶת נִגְעֵי עַצְמוֹ, וְאַף עַל פִּי כֵן אֵינוֹ רוֹצֶה בְּשׁוּם אֹפֶן, שֶׁחֲבֵרוֹ יֵדַע מִזֶּה אַף אֶחָד מֵאָלֶף. וְאַף אִם אֵרַע, שֶׁנּוֹדַע מְעַט מֵחֶסְרוֹנוֹתָיו אֵצֶל חֲבֵרוֹ, וַחֲבֵרוֹ הוֹלֵךְ וּמְסַפֵּר זֶה לַאֲנָשִׁים, אַף עַל פִּי כֵן הוּא עוֹמֵד וּמְצַפֶּה, הַלְוַאי שֶׁיִּתֵּן ה' שֶׁלֹּא יְקַבְּלוּ אֶת דְּבָרָיו וְלֹא יַאֲמִינוּ לוֹ, וְהַכּל כְּדֵי שֶׁלֹּא יִתְחַזֵּק בְּעֵינֵיהֶם לְאָדָם שֶׁאֵינוֹ הָגוּן, אַף דְּהוּא יוֹדֵעַ בְּעַצְמוֹ הַרְבֵּה וְהַרְבֵּה מֵהָעֲוֹנוֹת, יוֹתֵר מִמַה שֶׁסִפֵּר חֲבֵרוֹ עָלָיו, אַף עַל פִּי כֵן מֵרוֹב הָאַהֲבָה שֶׁהוּא אוֹהֵב אֶת עַצְמוֹ, נִדְחֶה הַכֹּל מֵחֲמַת זֶה. כֵּן בְּאֹפֶן זֶה מַמָשׁ צָרִיךְ עַל פִּי הַתּוֹרָה לַעֲשׂוֹת לְרֵעֵהוּ, לָחוּס עַל כְּבוֹדוֹ בְּכָל הָאֳפָנִים.
וְלֹא לְחִנָּם כָּתְבָה לָנוּ הַתּוֹרָה מַעֲשֶׂה דְּנֹחַ (בראשית ט' כ\"א-כ\"ב): \"וַיֵּשְׁתְּ וַיִּשְׁכָּר וַיִּתְגַּל וְגוֹ' וַיַּרְא חָם וְגוֹ' וְשֵׁם וְיֶפֶת כִּסוּ אֶת עֶרְוַת אֲבִיהֶם\", וְגַם סִפְּרָה לָנוּ התּוֹרָה אֶת הַבְּרָכָה שֶׁבֵּרְכָם נֹחַ וְנִתְקַיְּמָה לְבָּסוֹף, לְהַרְאוֹת לָנוּ אֶת גְּדֻלַּת הַמִדָּה הַזֹּאת, שֶׁצָרִיךְ הָאָדָם לְחַפּוֹת עַל גְּנוּת חֲבֵרוֹ בְּכָל כֹּחוֹ כְּמוֹ עַל שֶׁל עַצְמוֹ.", + "וְלִפְעָמִים עוֹבֵר נַמֵי (ג) בְּמִצְוַת עֲשֵׂה דִּ\"בְצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ\". כְּגוֹן שֶׁרָאָה אֶת חֲבֵרוֹ שֶׁדִּבֵּר אוֹ עָשָׂה מַעֲשֶׂה, וְיֵשׁ בַּדָּבָר הַזֶּה לְשָׁפְטוֹ לְצַד הַטוֹב וּלְצַד הַזְּכוּת אוֹ לְהֶפְכוֹ, אֲפִלּוּ אִם הוּא אִישׁ בֵּינוֹנִי, נִתְחַיַּבְנוּ מִן הַתּוֹרָה בְּמִצְוַת עֲשֵׂה הַזּוֹ לָדוּן אוֹתוֹ לְכַף זְכוּת. (וְאִם הָאִישׁ הַהוּא יְרֵא אֱלֹקִים, נִתְחַיַּבְנוּ לָדוּן אוֹתוֹ לְכַף זְכוּת, גַּם כִּי קָרוֹב וְנוֹטֶה יוֹתֵר הַדָּבָר לְכַף חוֹבָה מִלְּכַף זְכוּת) וּמִי שֶׁהוֹלֵךְ וּמְסַפֵּר בִּגְנוּתוֹ עֲבוּר הַדִּבּוּר הַזֶּה שֶׁדִּבֵּר אוֹ הַמַעֲשֶׂה הַזֶּה שֶׁעָשָׂה, אוֹ הַמְקַבֵּל, שֶׁנִּתְחַזֵּק אֶצְלוֹ לִגְנוּת, עֲבוּר זֶה שֶׁשָּׁמַע עָלָיו, וְלֹא דָּן אוֹתוֹ לְכַף זְכוּת, עוֹבֵר בְּמִצְוַת עֲשֵׂה זוֹ. ", + "וְאִם עַל יְדֵי סִפּוּרוֹ הַלָשׁוֹן הָרָע אוֹ הָרְכִילוּת הִשְׁפִּיל אֶת חֲבֵרוֹ, עַד שֶׁאִבֵּד מִחְיָתוֹ עַל יְדֵי זֶה, (ד) כְּגוֹן שֶׁמִפְּנֵי רֹעַ לְבָבוֹ פִּרְסֵם עַל חֲבֵרוֹ, שֶׁאֵינוֹ אִישׁ מְהֵימָן, אוֹ אִם הוּא בַּעַל מְלָאכָה, פִּרְסֵם עָלָיו שֶׁאֵינוֹ רָאוּי לַמְלָאכָה הַהִיא, וְכָל כַּיּוֹצֵא בָּהּ, עוֹבֵר גַּם כֵּן עַל מִצְוַת עֲשֵׂה, שֶׁנֶּאֱמַר (ויקרא כ\"ה ל\"ה): \"גֵּר וְתוֹשָׁב וָחַי עִמָךְ\" וְנֶאֱמַר (ויקרא כ\"ה ל\"ו): \"וְחֵי אָחִיךָ עִמָךְ\", שֶׁנִּצְטַוֵּינוּ בָּזֶה לְהַחֲזִיק בְּיַד יִשְׂרָאֵל שֶׁמָךְ, וְלִתֵּן לוֹ מַתָּנָה אוֹ הַלְוָאָה אוֹ לַעֲשׂוֹת עִמוֹ שֻׁתָּפוּת אוֹ לְהַמְצִיא לוֹ מְלָאכָה, כְּדֵי שֶׁיִּתְחַזֵּק בָּזֶה וְלֹא יִפֹּל וְיִצְטָרֵךְ לַבְּרִיּוֹת, וְעַל אַחַת כַּמָה וְכַמָה דִּמְצֻוִּין אָנוּ, שֶׁלֹּא לִגְרֹם לוֹ שֶׁיְּאַבֵּד מִחְיָתוֹ. ", + "וְלִפְעָמִים עוֹבֵר עַל יְדֵי קַבָּלָתוֹ אֶת הַלָשׁוֹן הָרָע אוֹ הָרְכִילוּת גַּם עַל מִצְוַת עֲשֵׂה (ויקרא י\"ט ט\"ז) דְּ\"הוֹכֵחַ תּוֹכִיחַ\", (ה) כְּגוֹן אִם רוֹאֶה שֶׁחֲבֵרוֹ מַתְחִיל לְסַפֵּר לוֹ בִּגְנוּת חֲבֵרוֹ וְהוּא יוֹדֵעַ שֶׁדְּבָרָיו יִהְיוּ נִשְׁמָעִין לְהַמְסַפֵּר, וַאֲפִלּוּ אִם סָפֵק לוֹ בָּזֶה, מְחֻיָּב מִן הַדִּין לְהוֹכִיחוֹ, כְּדֵי שֶׁלֹּא יִגְמֹר הַחֵטְא. וְלָכֵן אִם מַנִּיחוֹ לִגְמֹר סִפּוּרוֹ הָרַע עַל חֲבֵרוֹ, בְּוַדַּאי עוֹבֵר עַל מִצְוַת עֲשֵׂה זוֹ *ואף אם יסכים בדעתו בעת השמיעה להוכיחו אחר שיגמר ספורו, גם כן שלא כדין הוא, דאיך יתכן שאם אחד רואה, שחברו ישראל אוכל בשר חזיר, חס וחלילה, יניחנו מתחלה שיאכל על סמך שיוכיחנו אחר כך, ובודאי מן הדין מחויב להוכיחו תכף, אולי יקבל ממנו ויפסק מלאכל דכל כזית הוא לא תעשה בפני עצמו. וכן בדידן נמי כל דבור ודבור של גנות הוא אסור בפני עצמו. אם לא שהוא רואה, שאם יניחנו לגמר הספור, יהיה טוב לו לברר לפני השומעים מן הספור הזה גופא, שהוא, דברי הוצאת שם רע בעלמא, או לפעמים שמן הדין צריך להניחו לגמר, שהוא דבר שצריך לקבלו לחוש, וכמו שיתבאר, אם ירצה ה', כל זה לקמן בהלכות לשון הרע כלל ו'. אבל אם הוא רואה, שהוא רק דברי קנטורין בעלמא על חברו או רק דברי התול ולעג בעלמא מחברו, בודאי כל המזרז עצמו בתוכחתו ומונע לחברו מזה, מצוה רבה הוא עושה, וכל זה כתבנו אפילו ביש עוד שומעים זולתו. ולענין \"לפני עור\", עין לעיל בלאוין באות ד' בבאר מים חיים. (הגהה). ", + "וְכָל זֶה שֶׁכָּתַבְנוּ הוּא אֲפִלּוּ אִם מְסַפֵּר דִּבְרֵי גְּנוּת עַל חֲבֵרוֹ בֵּינוֹ לְבֵין עַצְמוֹ, אֲבָל אִם מְדַבֵּק אֶת עַצְמוֹ לַחֲבוּרָה שֶׁל אַנְשֵׁי רֶשַׁע וּבַעֲלֵי לָשׁוֹן הָרָע כְּדֵי לְסַפֵּר לָהֶם דִּבְרֵי גְּנוּת עַל חֲבֵרוֹ אוֹ כְּדֵי לִשְׁמֹעַ מֵהֶם, (ו) עוֹבֵר גַּם עַל הַמִצְוַת עֲשֵׂה שֶׁל (דברים י' ב'): \"וּבוֹ תִדְבָּק\", וּבָא הַפֵּרוּשׁ עַל זֶה בְּדִבְרֵי חֲזַ\"ל (כְּתֻבּוֹת קי\"א), לְהִתְדַּבֵּק בְּחַכְמֵי הַתּוֹרָה וּלְהַתְמִיד בִּישִׁיבָתָם בְּכָל אֹפֶן מֵהָאֳפָנִים, אֲפִלּוּ לֶאֱכֹל וְלִשְׁתּוֹת עִם תַּלְמִידֵי חֲכָמִים וְלַעֲשׂוֹת פְּרַקְמַטְיָא לְתַלְמִידֵי חֲכָמִים וּלְהִתְדַּבֵּק עִמָהֶן בְּכָל מִינֵי חִבּוּר, וְהַכָּל כְּדֵי שֶׁיִּלְמֹד מִמַעֲשֵׂיהֶן. וְלָכֵן בְּוַדַּאי, מִי שֶׁעוֹשֶׂה הֶפֶךְ זֶה, שֶׁמְדַבֵּק עַצְמוֹ עִם חֲבוּרָה שֶׁל רְשָׁעִים, עוֹבֵר עַל מִצְוַת עֲשֵׂה זוֹ *וכל שכן לפי מה שמצוי, בעונותינו הרבים, בשבת קדש אחר סעודה שלישית, שיש כמה כתות אנשים הלומדי תורה מסתמא משיחין בדברי אלהים חיים, ושארי אנשים מסתמא משיחין בענין הבלי העולם ובודאי מתגנדר על לשונם דברי לשון הרע והוללות ולצנות. אם כן מי שפורש מהבעלי תורה והולך ומטה אזנו לחברה הרעה הזאת כדי לשמע מהם ספוריהם ההבלים, עובר על מצות עשה זו, ולבד מה שעובר על \"לא תהיה אחרי רבים לרעת\", כמו שכתבנו לעיל בלאוין אות י\"א, ועין [שם] באות ד מה שכתבנו בשם צואת רבי אליעזר הגדול על ענין זה.
ואפלו אם אין לו אל מי להתחבר, מצוה רבה לחסם פיו ולישב ביחידי ולא לילך אל כתות רעות האלו, כמו שאמרו רז\"ל: כל רגע ורגע, שאדם חוסם פיו, זוכה בשבילו לאור הגנוז, שאין כל מלאך ובריה יכול לשער. (הגהה). ", + "וְכָל זֶה אֲפִלּוּ (ז) שֶׁלֹּא בְּבֵית הַמִדְרָשׁ, אֲבָל אִם מְדַבֵּר לָשׁוֹן הָרָע וּרְכִילוּת בְּבֵית הַמִדְרָשׁ אוֹ בְּבֵית הַכְּנֶסֶת, עוֹבֵר עוֹד עַל מִצְוַת עֲשֵׂה (ויקרא י\"ט ל'): \"וּמִקְדָּשִׁי תִּירָאוּ\" וּבֵית הַמִדְרָשׁ שֶׁלָּנוּ גַּם כֵּן בִּכְלַל מִקְדָּשׁ הוּא, כְּמוֹ שֶׁמְבֹאָר בַּפּוֹסְקִים, וְנִצְטַוֵּינוּ בְּזֶה הַפָּסוּק לִירֹא, מְמִי שֶׁשּׁוֹכֵן בּוֹ, וְלָכֵן אֵין מְחַשְּׁבִין בּוֹ חֶשְׁבּוֹנוֹת, כִּי אִם שֶׁל מִצְוָה, כְּגוֹן קֻפָּה שֶׁל צְדָקָה וְכַדּוֹמֶה, וְכָל שֶׁכֵּן דְּאָסוּר בָּהֶם שְׂחוֹק וְהִתּוּל וְשִׂיחָה בְּטֵלָה, וְלֹא מוֹעִיל בָּזֶה שׁוּם תְּנַאי, כַּמְבֹאָר בְּשֻׁלְחָן עָרוּךְ אֹרַח חַיִּים (בסימן קנ\"א סעיף י\"א). וְעַל אַחַת כַּמָה וְכַמָה דְּאָסוּר לְדַבֵּר בָּהֶם לְשׁוֹן הָרָע אוֹ רְכִילוּת מִפְּנֵי אֵימַת ה' יִתְבָּרַךְ הַשּׁוֹכֵן בּוֹ, לְבַד מֵאִסוּרוֹ הֶחָמוּר הָעַצְמִי, וּבָזֶה שֶׁמְדַבֵּר, מַרְאֶה בְּעַצְמוֹ שֶׁאֵינוֹ מַאֲמִין שֶׁהַקָדוֹשׁ בָּרוּךְ הוּא יַשְׁרֶה שְׁכִינָתוֹ בַּבַּיִת הַזֶּה, וּלְכָךְ הוּא מֵעִיז פָּנָיו אֲפִלּוּ לְדַבֶּר בְּבֵית הַמֶלֶךְ שֶׁלֹּא כִּרְצוֹן הַמֶלֶךְ *וזה לשון הזהר הקדוש פרשת תרומה: מאן דאשתעי בבי כנישתא מלין דחול, וי ליה דאחזי פרודא, וי ליה דגרע מהימנותא, וי ליה וכו' דאחזי דהא לית אלהא ולא אשתכח תמן, ולית ליה חלקא בה ולא דחל מנה, ואנהיג קלנא בתקונא עלאה דלעילא.< br> תרגום: מי שמדבר בבית הכנסת דברי חול אוי לו שמראה פרוד, אוי לו שגורע האמונה, אוי לו שאין לו חלק באלקי ישראל, כי מראה בזה, שאין אלקים ואינו נמצא שם, ואין לו חלק בו, ואינו מפחד ממנו, ונוהג בזיון בתקון העליון של מעלה, (כי בית הכנסת מתקן כנגד המלכות העליונה) (הגהה).
וַאֲפִלּוּ הלּוֹמְדֵי תּוֹרָה בִּקְבִיעוּת בְּבֵיתּ הַמִדְרָשׁ, שֶׁהֻתַּר לָהֶם לֶאֱכֹל וְלִשְׁתּוֹת בְּבֵית הַמִדְרָשׁ, כַּמְבֹאָר בְּאֹרַח חַיִּים בַּסִימָן הַנַּ\"ל (סעיף א'), מִכָּל מָקוֹם, אִם יִהְיוּ נִכְשָׁלִין בְּאִסוּר שְׂחוֹק וְהִתּוּל אוֹ לָשׁוֹן הָרָע וּרְכִילוּת בְּבֵית הַמִדְרָשׁ, הֵם עוֹבְרִים עַל מִצְוַת עֲשֵׂה דְּ\"מִקְדָּשִׁי תִּירָאוּ\", לְבַד מֵאִסּוּרוֹ הָעַצְמִי, וּכְמוֹ שֶׁכָּתַב הַ\"מָגֵן אַבְרָהָם\" (בסימן קנ\"א סעיף קטן ב'), דְּאָטוּ (וכי) הַתַּלְמִידֵי חֲכָמִים אֵינָם מֻזְהָרִין עַל מוֹרָא הַמִקְדָּשׁ, וְלֹא הֻתַּר לָהֶם, אֶלָּא אֲכִילָה וּשְׁתִיָּה מִדֹּחַק, מִתּוֹךְ שֶׁהֵם לוֹמְדִים בְּבֵית הַמִדְרָשׁ, אִם יִצְטָרְכוּ לֶאֱכל וְלִשְׁתּוֹת חוּץ לְבֵית הַמִדְרָשׁ, יִתְבַּטְלוּ עַל יְדֵי זֶה מִלִּמוּדָם, עַיֵּן שָׁם בַּ\"מָגֵן אַבְרָהָם\". וּלְעִנְיַן סְתַם דִּבּוּרִים, שֶׁאֵינָם שֶׁל לֵיצָנוּת, לְתַלְמִידֵי חֲכָמִים בְּבֵית הַמִדְרָשׁ, עַיֵּן בְּמַה שֶּׁכָּתַבְנוּ בְּעֶזְרַת ה' בְּחֵלֶק ג' *הגה\"ה: ואגב דאירינן בזה האסור החמור של שיחה בטלה בבית הכנסת, ראיתי להזכיר את עצם המכשול שנעשה על ידי זה. והוא לפי מה שמצוי, בעונותינו הרבים, שמתחיל לספר לחברו את המעשיות שלו, שהם מערבים בלשון הרע ורכילות מראשן ועד סופן, קדם קריאת התורה, וקודם גמר הספור פותחין העם לקרוא בתורה, והיצר הרע מסיתו, שלא להפסיק באמצע הספור ולגמור את הלשון הרע שלו בעת הקריאה. ופעמים הרבה שהוא גם כן מן האנשים החשובים שעומדים במזרח בית הכנסת, ועוונו נראה לעין כל, ועל ידי זה מחלל את ה' ברבים דהינו בפני עשרה מישראל, ועוונו גדול הרבה מסתם חלול ה', כמו שמפרש בספר המצות להרמב\"ם לא תעשה סימן ג', עין שם, ועבר בזה על לאו ד\"לא תחללו את שם קדשי\".
ועתה ראה כמה אסורים עבר: א. אסור לשון הרע ורכילות, שיש בזה לבד כמה וכמה לאוין ועשין. ב. עבר על לאו ד\"לא תחללו את שם קדשי\" בפני עשרה מישראל. ג. שבטל קריאת התורה. אפילו אם יחסר על ידי זה אפילו פסוק אחד או אפילו תבה אחת הוא עון פלילי וגדול עונו מנשוא, שאפלו מי שיוצא באמצע הקריאה, נאמר עליו: \"ועוזבי ה' יכלו\", כדאמרינן בברכות (דף ח'.), על אחת כמה וכמה בזה שעומד בבית הכנסת וחמוד של השיחה בטלה והלשון הרע שלו מעבירו מלשמע דברי אלהים חיים.
וכמה פעמים ארע זה בשבת ועונו חמור הרבה יותר מימות החול, כמו שמפרש בכמה ספרים קדושים. וכיוצא בזה ארע כמה פעמים, למי שמרגל לדבר בבית הכנסת או בבית המדרש לגמר המעשיות שלו, אף בעת אמירת הקדיש, ועל ידי זה מונע את עצמו מלומר אמן יהא שמיה רבא, אשר אמירתו הוא נעלה מאד על פי הגמרא, כמו שאמרו חז\"ל: אפילו יש בו שמץ אפיקורסות מוחלין לו, ואפלו כשעונה, הוא שלא בזמנו, והוא אמן יתומה, וחס וחלילה, יהיו בניו יתומים על ידי זה, כי אפילו אם מחמת עצלות בלבד נשתהא האמן שלו, יש עליו קללה זאת, וכמו שמשמע בפוסקים. וקל וחמר בזה שדחה האמן יהא שמיה רבא מפני הלשון הרע והרכילות שלו.
ועל כלם עובר בזה הזמן על אסור רביעי, דהינו, שיחה בטלה בבית הכנסת ובבית המדרש, שהוא אסור גדול שמפרש בשלחן ערוך, וכמו שכתוב למעלה, שקל וחמר הוא על לשון הרע ורכילות. ואוי ואבוי להמספר והשומע, וכבר כתב הגר\"א באגרתו הקדושה \"עלים לתרופה\", שעל כל דבור ודבור צריך לירד לשאול למטה הרבה מאד, ואי אפשר לשער גודל היסורין והצרות שסובל בשביל דבור אחד, ולא נאבד אפילו דבור אחד, עין שם.. ", + "וְאִם עַל מִי שֶׁמְסַפֵּר הַלָשׁוֹן הָרָע אוֹ הָרְכִילוּת הוּא זָקֵן, וְגִנָּהוּ בָּזֶה בְּפָנָיו, (ח) אֲפִלּוּ הוּא זָקֵן עַם הָאָרֶץ, עוֹבֵר עוֹד עַל מִצְוַת עֲשֵׂה (ויקרא י\"ט ל\"ב) דְ\"וְהָדַרְתָּ פְּנֵי זָקֵן\", (וְאַף שֶׁזָּקֵן דִּקְרָא הַיְנוּ חָכָם, הַאי וְהָדַרְתָּ פֵּרְשׁוּ רַזַ\"ל דְּאַ\"שֵּׂיבָה\" דִּלְפָנָיו נַמֵי קָאֵי) , שֶׁהִדּוּר הוּא כִּבּוּד דְּבָרִים, דְּהַיְנוּ לְדַבֵּר לוֹ בְּדֶרֶךְ כָּבוֹד וְאַדְנוּת. וּבְמָקוֹם שֶׁמְגַנֵּהוּ, בְּוַדַּאי אֵינוֹ מְהַדְּרוֹ. וְכֵן אִם הוּא חָכָם, אֲפִלּוּ אֵינוֹ זָקֵן, עוֹבֵר גַּם כֵּן עַל מִצְוַת עֲשֵׂה זוֹ, דְּזָקֵן דִּקְרָא הַיְנוּ חָכָם, כִּדְדָרְשִׁינַן: זֶה שֶׁקָנָה חָכְמָה (וּלְבַד מַה שֶּׁכַּמָה פְּעָמִים בָּא עַל יְדֵי זֶה לָאִסוּר הֶחָמוּר, דִּמְבַזֶּה תַּלְמִידֵי חֲכָמִים, שֶׁנִּכְנָס בָּזֶה בִּכְלַל אֶפִּיקוֹרֵס עַל פִּי דִּין, וּלְקַמָן נַאֲרִיךְ בָּזֶה אִם יִרְצֶה ה'). וְאִם הוּא זָקֵן וְגַם חָכָם, עוֹבֵר עַל מִצְוַת \"וְהָדַרְתָּ\" בְּכִפְלַיִם. ", + "וְאִם עַל מִי שֶׁמְסַפֵּר הוּא כֹּהֵן, וְגִנָּהוּ בָּזֶה בְּפָנָיו, (ט) עוֹבֵר גַּם כֵּן עַל מִצְוַת עֲשֵׂה (ויקרא כ\"א ח') דִּ \"וְקִדַּשְׁתּוֹ\". שֶׁנִּצְטַוֵּינוּ בָּזֶה לִנְהֹג בָּהֶן כָּבוֹד הַרְבֵּה, וְכֵיוָן שֶׁמְדַבֵּר עָלָיו לָשׁוֹן הָרָע אוֹ רְכִילוּת וּמְבַזֵּהוּ, בָּזֶה בְּוַדַּאי אֵינוֹ מְכַבְּדוֹ וְעוֹבֵר. ", + "וְאִם הוּא אָחִיו הַגָּדוֹל (י) אוֹ בַּעַל אִמוֹ אוֹ אֵשֶׁת אָבִיו, עוֹבֵר גַּם כֵּן עַל מִצְוַת עֲשֵׂה דְּכִבּוּד, דְּאִתְרַבּוּ מֵרִבּוּיָא (שמות כ' י\"ב) דִּ\"וְאֶת\", כִּדְאָמְרִינַן בִּכְתֻבּוֹת (דף ק\"ג) וְכָל שֶׁכֵּן אִם, חַס וְשָׁלוֹם, עַל אָבִיו וְאִמוֹ מַמָשׁ, דְּוַדַּאי עוֹבֵר עַל מִצְוַת עֲשֵׂה דְּכִבּוּד אָב וָאֵם. מִלְּבַד כָּל זֶה עוֹבֵר גַּם כֵּן עַל (דברים כ\"ז ט\"ז): \"אָרוּר מַקְלֶה אָבִיו וְאִמוֹ\", ה' יִשְׁמְרֵנוּ. ", + "וְעַל כֻּלָּם עוֹבֵר (יא) עוֹד עַל מִצְוַת עֲשֵׂה (דברים ו' י\"ג) דְּ\"אֶת ה' אֱלֹקֶיךָ תִּירָא\", שֶׁהֻזְהַרְנוּ בָּזֶה לִירֹא מִלִּפְנֵי ה' יִתְבָּרַךְ כָּל יְמֵי חַיֵּינוּ, וּבְבוֹא מַעְשֶׂה לְיָדֵינוּ, נִתְחַיַּבְנוּ לְהָעִיר אֶת רוּחֵנוּ בְּאוֹתוֹ הַפֶּרֶק, שֶׁהַקָדוֹשׁ בָּרוּךְ הוּא מַשְׁגִּיחַ בְּכָל מַעֲשֵׂה בְּנֵי אָדָם, וְיָשִׁיב לָהֶם נָקָם כְּפִי רוֹעַ הַמַעֲשֶׂה, וְעַל יְדֵי זֶה יִמָנַע מִלַּעֲבֹר עַל דַּעַת קוֹנוֹ, וּבְוַדַּאי מִי שֶׁמַפְקִיר אֶת נַפְשׁוֹ לֶעָוֹן הֶחָמוּר הַזֶּה שֶׁל לָשׁוֹן הָרָע וּרְכִילוּת, בִּטֵל עֲשֵׂה זוֹ. *הגה\"ה: ובעסקנו במצוה זו, אמרתי להזהיר עוד מה שמצוי, בעונותינו הרבים, לעבור על אסור אזהרת מוציא שם שמים לבטלה, דנפקא מכלל עשה זו, כדאיתא בתמורה (דף ד'.) והוא, כשרואה לפעמים שאחד מתקנא על דבר אשר נעשה שלא כדת התורה, בין בבין אדם למקום ובין אדם לחברו, ומצוי הוא, בעונותינו הרבים, בבעלי הלשון, שאחר כך מתלוצצין עליו לאמר בלשון לעג: ראו מפלוני ופלוני, גם הוא לבש עליו לפנים את מעיל היראה וגם הוא קנא קנאת ה' צבאות, והלא הוא בעצמו חוטא יותר מפלוני, וכהנה וכהנה ספורים של עולות עליו.
והנה על המלעיג הזה נוכל לומר באמת עברה גוררת עברה, כי על ידי אסור לשון הרע החמור מאד, נגרר גם כן לאסור הוצאת שם שמים לבטלה, כמו שנפסק ביורה דעה (סימן רע\"ו, סעיף ט') ד\"צבאות\" גם כן הוא משבעה שמות שאינם נמחקים. (ושם \"צבאות\" אפילו בלא שם ה', גם כן שם גמור הוא, וראיה משבועות (דף לה.) במשנה: \"משביעני עליכם וכו' בצבאות\", ולא קמקשה על זה בגמרא מידי, (עיין שם.) וידוע מאמר חז\"ל גדל ענשו של הזכרת שם שמים לבטלה, שעל ידי זה חיב נדוי ובא לידי עניות, חס ושלום, כדאיתא בנדרים (דף ז:) עין שם. על כן השומר נפשו ירחק מזה מאד. ", + "וְעַל כֻּלָּם (יב) עוֹבֵר בְּזֶה הַזְּמַן שֶׁל סִפּוּר לָשׁוֹן הָרָע וּרְכִילוּת עַל מִצְוַת עֲשֵׂה שֶׁל לִמוּד תּוֹרָה, שֶׁהִיא מִצְוַת עֲשֵׂה גְּמוּרָה, כְּמוֹ שֶׁמְפֹרָשׁ בָּרַמְבַּ\"ם בְּהִלְכוֹת תַּלְמוּד תּוֹרָה (פרק א') וּבְסֵפֶר הַמִצְוֹת שֶׁלּוֹ (מִצְוַת עֲשֵׂה י\"א) וּבְכָל מוֹנֵי הַמִצְוֹת. וְאֵין קֵץ לִשְׂכַר מִצְוַת עֲשֵׂה זוֹ, שֶׁהִיא שְׁקוּלָה כְּנְגֶד כָּל המִצְוֹת, כְּמוֹ שֶׁמְפֹרָשׁ בְּמִשְׁנָה דְּפֵאָה (פרק א' משנה א') וּבִירוּשַׁלְמִי פֶּרֶק א' דְּפֵאָה (הַלָכה א'), שֶׁכָּל הַמִצְוֹת אֵינָן שָׁווֹת לְדִבּוּר אֶחָד מִן הַתּוֹרָה, וּלְהֶפֶךְ, עֹנֶשׁ בִּטוּלָה שָׁקוּל כְּנֶגֶד כָּל הָעֲוֹנוֹת, כְּמוֹ שֶׁאָמְרוּ חֲזַ\"ל (פתיחה, דאיכה רבתי אות ב'): וִתֵּר הַקָדוֹשׁ בָּרוּךְ הוּא עַל עֲוֹן עֲבוֹדָה זָרָה וְגִלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים, וְלֹא וִתֵּר עַל עֲוֹן בִּטוּל תּוֹרָה.
וּשְׁאָרֵי זְמַנִּים לִפְעָמִים יוֹצֵא הָאָדָם נָקִי מִזֶּה הֶעָוֹן מִדִּין שֶׁל מַעְלָה, עֲבוּר שֶׁעָסַק בְּפַרְנָסָתוֹ, אוֹ שֶׁמְחַשֵׁב בְּרַעֲיוֹנָיו בְּאֵיזֶה אֹפֶן לְהַשִּׂיג אֶת מִחְיָתוֹ *הגה\"ה: אך גם בזה צריך לזהר מאד, שלא יוציא על זה זמן ליותר מכדי ההכרח האמתי ושלא להניח להיצר את דרכו בזה, כי הוא יאמר שהכל הוא הכרח. ובחן אחי וראה, היאך היצר מסמא את עינינו בזה, כי הלא לפי טבע האדם, אם ייטיב עמו רעהו, אשר הוא בשר ודם כמוהו, במתנת חנם, או אם הוא בעל מלאכה, וישכרנו בעל בית אחד למלאכתו, כל שיתן לו יותר, הוא יותר נכנע ויותר זריז בעבודתו לעשותה על צד הטוב, ואלו בעבודת מלכו של עולם, אשר גם בה אנו נחשבין כשכירי יום, כמאמרם ז\"ל: אנן אגירי יומי אנן, היצר הרע מטה את דרכנו לעשותה מהפוך להפוך, כי כל מה שהקדוש ברוך הוא יוסיף לו בטובה וירויח לו בעסקיו יותר, יסיתנו היצר לאמר: כי עתה לפי עשרך שנתן לך הקדוש ברוך הוא, אתה מכרח לדור בדירה נאה יותר ולילך במלבושי רקמה ולהתנהג כדרך בעלי הבתים הגבוהים, שאם לא כן תתבזה לעיני חבריך, ולכן אתה מכרח עתה לבטל בפעם הזאת את הקביעות עתים לתורה שלך ולסע למקום פלוני ופלוני להרויח.
ואחר כך כשיעזור לו הקדוש ברוך הוא ויצליח למעלה מעלה, יסיתנו היצר, שיטול עסקים רבים תחת ידו, וכשלא יהיה ביכלתו בעצמו לפרנס בכל העסקים ההם, יראנו היצר הכרח אחר, ויאמר: שעתה לפי רבוי העסקים שנתן לך הקדוש ברוך הוא, אתה מוכרח ליטול אנשים רבים תחת משמרתך ולהעמיד כל איש על פקודתו, כדי שישרתוך בעסקיך, ויהיו לך לבד כל העסקים. ומידי יום ויום יתרבו עסקיו יותר ויותר וטרדותיו יותר ויותר. בקצור, סוף דבר יהיה כל מה שהקדוש ברוך הוא יוסיף לו בטובה ויתן לו הצלחה בעסקיו, יותר יסיתנו היצר על פי דרכי הכרחיותיו לבטל מתורה ועבודה, עד שלבסוף לא יניח לו פנאי, אפילו לתפלה בצבור, ויראה לו היצר בכל זה, כי הוא מכרח לפי עשרו וכבודו ועסקיו הרבים, וידמה את עצמו כאוהבו באמת ומתכון רק לטובתו, כדי שלא יהיה ללעג ולבזיון בפני שארי חבריו שבעיר, כשלא יעלה מעלה מעלה.
ובעניני עולם הבא ירגילנו היצר במדת ההסתפקות, שיהיה אפילו עני שבעניים, שלא יהיה לו אפילו מקום מחסה להסתר מן הקליפות, כמאמרם ז\"ל: בנתה ביתה זו תורה וכו', שכל מי שקנה לו דברי תורה קנה לו בית לעולם הבא וכו', כי סביב הגן עדן הוא הגיהנם, וממילא, חס וחלילה, כשלא יהיה לו בית בגן עדן, מכרח הוא להיות, חס וחלילה, תחת ידי הקליפות רחמנא ליצלן, ותחת שהראה לו היצר בזה העולם פנים צהובות לילך במלבושי רקמה, שם יקטרג הוא בעצמו עליו, שיהיה לבוש בגדים הצואים הנעשים מחלאת עונותיו, כמו שמפרש בזכריה: \"ויהושע היה לבוש בגדים צואים ועומד לפני המלאך וגו' הסירו הבגדים הצואים\" וגו', וכמו שמפרש בספרים הקדושים על כן מאד ומאד צריך להתישב בזה, איזה הוא הכרח אמיתי, שבלתו אי אפשר בשום פנים, והיותר יחרים. עד כאן ההגה\"ה., אֲבָל בְּעֵת שֶׁמְסַפֵּר לָשׁוֹן הָרָע אוֹ רְכִילוּת, מַה תּוֹעֶלֶת יַגִּיעַ לוֹ בְּפַרְנָסָתוֹ מִזֶּה? וְגַם עוֹבֵר בָּעֵת הַזֶּה שֶׁל סִפּוּרוֹ עַל כַּמָה לָאוִין גַּם כֵּן, כַּמְבֹאָר בַּסְמָ\"ג (בלא תעשה י\"ג), עַיֵּן שָׁם, שֶׁהֻזְהַרְנוּ מִן הַתּוֹרָה בְּכַמָה לָאוִין, שֶׁלֹּא לִפְרֹש מִן הַתּוֹרָה בְּשׁוּם פָּנִים, כִּי בְּאֵיזֶה אֹפֶן שֶׁהוּא יָכוֹל לְקַיֵּם מִצְוַת עֲשֵׂה דְּתוֹרָה, אִם הוּא לַמְדָּן גָּדוֹל, לְפִי לִמוּדוֹ, וְאַף אִם הוּא אִישׁ שֶׁאֵינוֹ לַמְדָּן, גַּם הוּא יָכוֹל לִלְמֹד סִפְרֵי קֹדֶשׁ הַמָעְתָּקִים לִלְשׁוֹן אַשְׁכְּנַז בִּזְמַנֵּנוּ, כְּגוֹן \"חוֹבוֹת הַלְּבָבוֹת\" וּ\"מְנוֹרַת הַמָאוֹר\" וְכַיּוֹצֵא בָּזֶה, הַמַכְנִיסִים בִּלְבַב הָאָדָם יִרְאָתוֹ שֶׁל הַקָדוֹשׁ בָּרוּךְ הוּא, וְלֹא לֵישֵׁב בָּטֵל מִן הַתּוֹרָה וּלְסַפֵּר לָשׁוֹן הָרָע וּרְכִילוּת.
וְכֵן רָאִיתִי כָּתוּב בְּשֵׁם הַגְּרָ\"א (קול אליהו החדש, אבות פרק ג'), שֶׁפֵּרֵשׁ מַהוּ דִּין וּמַהוּ חֶשְׁבּוֹן, וּפֵרֵשׁ: דִּין הַיְנוּ עַל עֲבֵרָה עַצְמָה, וְחֶשְׁבּוֹן הַיְנוּ שֶׁמְחַשְּׁבִין עִמוֹ בְּעֵת הַדִּין עַל הַזְּמַן שֶׁעָבַר עֲבֵרָה, שֶׁהָיָה יָכוֹל לְקַיֵּם מִצְוָה. וְאוֹי לָנוּ מִיּוֹם הַדִּין, מַה נַּעֲנֶה, אֲפִלּוּ אִם רַק יַחְשֹׁב הַקָדוֹשׁ בָּרוּךְ הוּא עִמָנוּ עַל כָּל רֶגַע וְרֶגַע, שֶׁדִּבַּרְנוּ שִׂיחָה בְּטֵלָה שֶׁל גְּנַאי וְקַלּוּת ראשׁ אוֹ רְכִילוּת וְלָשׁוֹן הָרָע עַל הֶעָוֹן שֶׁל פְּרִישַׁת הַתּוֹרָה בְּזֶה הַזְּמַן בִּלְבַד, כִּי בֶּאֱמֶת בְּכָל תֵּבָה וְתֵבָה שֶׁל לִמוּד הַתּוֹרָה הוּא מְקַיֵּם מִצְוַת עֲשֵׂה בִּפְנֵי עַצְמָה, וְאִם לוֹמֵד פֶּרֶק מִשְׁנָיוֹת אוֹ דַּף גְּמָרָא, הוּא מְקַיֵּם כַּמָה מֵאוֹת מִצְוֹת כְּמוֹ שֶׁכָּתַב הַגְּרָ\"א זַ\"ל בִּשְׁנוֹת אֵלִיָּהוּ פֶּרֶק א' דְּפֵאָה (משׁנה א' בפרוש הארוך) בְּשֵׁם הַיְרוּשַׁלְמִי, וְאִם כֵּן נָבוֹא לְחֶשְׁבּוֹן כַּמָה אֲלָפִים תֵּבוֹת קְדוֹשׁוֹת שֶׁל תּוֹרָה, שֶׁכָּל אַחַת בִּפְנֵי עַצְמָהּ הִיא מִצְוָה רַבָּה שֶׁבִּטַלְנוּ בַּיָּדַיִם, וּכְנֶגְדָּם הִכְנַסְנוּ כַּמָה אֲלָפִים עֲוֹנוֹת שֶׁל בִּטוּל מִצְוַת עֲשֵׂה דְּתַלְמוּד תּוֹרָה בָּעֵת הַזֶּה גּוּפָא *וכמו שכתב רבנו יונה בשערי תשובה, שאם אדם עושה במזיד, אפילו דבר אחד שלא כדין תורה הקדושה, כמה פעמים, נחשב לו כאלו עשה עונות חלוקין, וראיה ממכות (דף כ\"א) בנזיר שאמרו לו: אל תשתה. אל תשתה. חיב על כל אחת, כאלו היו עונות חלוקין. וממילא פשוט דהוא הדין במצות עשה בנדון דידן. ואינו דומה לנטילת לולב או שופר וכדומה, דשאני התם, שצווי ה' היה רק פעם אחת ביום, מה שאין כן כאן, שהמצוה היא כל רגע ורגע, ולא נפטר רגע זו במה שלפניה, ממילא דהמבטל כמה שעות, עובר בכל רגע מצוה בפני עצמה. (הגהה) .
וְעַל אַחַת כַּמָה וְכַמָה שֶׁבָּעֵת הָזֶּה, שֶׁהוּא פּוֹרֵשׁ עַצְמוֹ מִן הַתּוֹרָה הוּא מְסַפֵּר לָשׁוֹן הָרָע וְכַדּוֹמֶה לָזֶה, כִּי בְּכָל סִפּוּר וְסִפּוּר שֶׁל גְּנוּת שֶׁהוּא מְסַפֵּר עַל חֲבֵרוֹ עוֹבֵר עַל לָאו בִּפְנֵי עַצְמוֹ, וּכְאָמְרָם בְּמַכּוֹת (דף כ') אַל תִּלְבַּשׁ וְכוּ', וְכנַּ\"ל בְּשֵׁם רַבֵּנוּ יוֹנָה. וְהִנֵּה אִם בָּאנוּ לַחֲשֹׁב רַק בְּעָוֹן שֶׁל פְּרִישַׁת הַתּוֹרָה בְּכָל רֶגַע וְעָוֹן שֶׁל דִּבּוּר לָשׁוֹן הָרָע, יִתְרַבּוּ עָלָיו כַּמָה מֵאוֹת לָאוִין וַעֲשִׂין, וְאַף כִּי יְצָרֵף לָזֶה הַרְבֵּה לָאוִין וַעֲשִׂין אֲחֵרִים, שֶׁהֶאֱרַכְנוּ עַד פֹּה, וְלָכֵן צָרִיךְ לִזָּהֵר מִסִפּוּרֵי הֲבָלִים כָּאֵלֶּה. ", + "וְכָל זֶה שֶׁדִּבַּרְנוּ עַד עַתָּה הוּא אֲפִלּוּ אִם הוּא מְסַפֵּר דְּבַר אֱמֶת עַל חֲבֵרוֹ, אֲבָל אִם בְּתוֹךְ הַלָשׁוֹן הָרָע אוֹ הָרְכִילוּת שֶׁלּוֹ נִתְעָרֵב (יג) תַּעֲרֹבֶת שֶׁל שֶׁקֶר בְּמִקְצָתוֹ עוֹבֵר גַּם כֵּן עַל מִצְוַת עֲשֵׂה שֶׁכָּתוּב בַּתּוֹרָה (שמות כ\"ג ז'): \"מִדְּבַר שֶׁקֶר תִּרְחָק\", וְגַם נִשְׁתַּנְּה שְׁמוֹ לִפְגָם עַל יְדֵי זֶה לְהִקָרֵא עַתָּה בְּשֵׁם מוֹצִיא שָׁם רָע, וְעָנְשׁוֹ חָמוּר הַרְבֵּה יוֹתֵר מִסְתַם לָשׁוֹן הָרָע וּרְכִילוּת. ", + "עוֹד נִרְאֶה (יד) שֶׁעוֹבֵר גַּם עַל מִצְוַת עֲשֵׂה דִּ\"וְהָלַכְתָּ בִּדְרָכָיו\", שֶׁנִּצְטַוֵּינוּ בָּזֶה לֵילֵךְ בְּמִדּוֹתָיו שֶׁל הַקָדוֹשׁ בָּרוּךְ הוּא אֲשֶׁר הֵם כֻּלָּם רַק לְטוֹב, כְּמַאֲמָרָם זַ\"ל (שבת קל\"ג): מַה הוּא רַחוּם, אַף אַתָּה רַחוּם; מַה הוּא חַנּוּן, אַף אַתָּה חַנּוּן, וְכַיּוֹצֵא בָּזֶה בִּשְׁאָר מִדּוֹת טוֹבוֹת, כְּמוֹ שֶׁמְבֹאָר בָּרַמְבַּ\"ם בְּהִלְכוֹת דֵּעוֹת (פרק א' הלכה ה' ו'). וּמָצִינוּ בְּהָקָדוֹשׁ בָּרוּךְ הוּא, בְּמִדּוֹתָיו הַקְדוֹשׁוֹת וְהַטְהוֹרוֹת, שֶׁהוּא שׂוֹנֵא דֵּלָטוֹרְיָא בְּכָל אֳפָנִים אֲפִלּוּ עַל אִישׁ גָּרוּעַ עַד מְאֹד, כְּמַאֲמָרָם זַ\"ל בְּסַנְהֶדְרִין (דף י\"א): וְכִי דֵּלָטוֹר אֲנִי לָךְ? גַּבֵּי מַעֲשֶׂה דְּעָכָן, עַיֵּן שָׁם. וְצוֹפֶה לְטוֹבָה וְאֵין צוֹפֶה לְרָעָה, וּכְמוֹ שֶׁאִיתָא בְּתָנָא דְּבֵי אֵלִיָּהוּ (פרק א'). וְאָמְרוּ (סוֹטָה מב): אַרְבַּע כִּתּוֹת אֵין מְקַבְּלוֹת פְּנֵי שְׁכִינָה וְכוּ' כַּת מְסַפְּרֵי לָשׁוֹן הָרָע, דִּכְתִיב (תהלים ה' ה'): \"כִּי לֹא אֵל חָפֵץ רֶשַׁע אָתָּה לֹא יְגֻרְךָ רָע\". וְאִם כֵּן מִי שֶׁמַרְגִּיל עַצְמוֹ בְּמִדָּה רָעָה הַזּוֹ, אֵינוֹ הוֹלֵךְ בְּדַרְכֵי ה' שֶׁהוּא רַק לְהֵיטִיב לְזוּלָתוֹ, וְהוּא עוֹשֶׂה לְהֶפְכוֹ, וּמִפְּנֵי זֶה כִּנָּהוּ הַכָּתוּב בְּשֵׁם רָע, לָכֵן עוֹבֵר עַל מִצְוַת עֲשֵׂה זוֹ גַּם כֵּן.
הֲרֵי שֶׁחִשַּׁבְנוּ י\"ד מִצְוֹת עֲשֵׂה, שֶׁרְגִילִין לַעֲבֹר עֲלֵיהֶם עַל יְדֵי סִפּוּר לָשׁוֹן הָרָע וּרְכִילוּת, לְבַד מִי\"ז לָאוִין הַנַּ\"ל. וְאַף שֶׁכָּל הַי\"ז לָאוִין וְי\"ד עֲשִׂין אֵין יָכוֹל לָבוֹא בְּאִישׁ אֶחָד וּבְסִפּוּר אֶחָד, כַּמְבֹאָר לַמְעַיֵּן, אַף עַל פִּי כֵן מִי שֶׁרָגִיל, חַס וְשָׁלוֹם, בְּמִדָּה רָעָה זוֹ, בְּוַדַּאי יַעֲבֹר עַל כֻּלָּן בְּהֶרְחֵב הַזְּמַן, כִּי פְּעָמִים יֶאֱרַע לוֹ לְדַבֵּר לָשׁוֹן הָרָע עַל זָקֵן, וּפְעָמִים עַל חָכָם, וּפְעָמִים יְגַנֵּהוּ בַּלָשׁוֹן הָרָע שֶׁלּוֹ בְּפָנָיו, וּפְעָמִים שֶׁלֹּא בְּפָנָיו, וְהַכֹּל כַּנַּ\"ל. " + ], + "Curses": [ + "וְעַתָּה נְבָאֵר בְּעֶזְרַת ה', מה שֶּׁיָּעַדְנוּ לְעֵיל בִּתְחִלַּת הפְּתִיחָה לְפָרֵט, כֳּמָה אֲרוּרִין מְקַבֵּל עַל עצְמוֹ, מִי שֶׁאֵינוֹ שׁוֹמֵר אֶת עַצְמוֹ מְמִדָּה רָעָה הזּוֹ. לְבַד כָּל הַלָּאוִין וְהָעְשִׂין הַנָ\"ל, עוֹבֵר (א) עַל (דברים כ\"ז כ\"ד): \"אָרוּר מַכֶּה רֵעֵהוּ בּסָתֶר\", שֶׁהוּא קָאֵי עַל לָשׁוֹן הָרָע, כְּמוֹ דְּאִיתָא בְּסִפְרִי וּבְפֵרוּשׁ רַשִּׁ\"י בַּחֻמָשׁ. ", + "עוֹבֵר גָם כֵּן (ב) עַל (דברים כ\"ז י\"ח): \"אָרוּר מַשְׁגֶּה עִוֵּר בַּדָּרֶךְ\", דְּיָדוּעַ דְכַּוָּנַת הַכָּתוּב לְאָרֵר, עַל מִי שֶׁנּוֹתֵן מִכְשׁוֹל לִפְנֵי אַחֵר שֶׁיַּעֲשֶׂה עַל יָדוֹ אִסוּר, דּוּמְיָא דְּלָאו (ויקרא י\"ט י\"ד) דְּ\"לִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל\", וּכְבָר בֵּאַרְנוּ לְעֵיל בְּלָאוִין אוֹת ד' שֶׁהוּא גַּם כֵּן בִּכְלָל זֶה, עַיֵּן שָׁם. ", + "וְאִם, חַס וְשָׁלוֹם, נַעֲשָׂה הַדָּבָר אֶצְלוֹ כְּמוֹ הֶפְקֵר, שֶׁאֵינוֹ מְקַבֵּל עַל עַצְמוֹ לְהִשָּׁמֵר מִמֶנּוּ, (ג) עוֹבֵר עוֹד עַל אָרוּר שְׁלִישִׁי וְהוּא (דברים כ\"ז כ\"ו): \"אָרוּר אֲשֶׁר לֹא יָקִים אֶת דִּבְרֵי הַתּוֹרָה הַזֹּאת לַעֲשׂוֹת אוֹתָם\", שֶׁפֵּרוּשׁוֹ אֲשֶׁר לֹא יְקַבֵּל עַל עַצְמוֹ לְקַיֵּם אֶת כָּל התּוֹרָה, וְהוּא נִקְרָא מוּמָר (ד) לְדָבָר אֶחָד עַל יְדֵי זֶה, כֵּיוָן שֶׁבִּשְׁאָט נֶפֶשׁ עוֹבֵר עַל אִסוּר הֶחָמוּר הַזֶּה, וְהוּא מַחֲזִיק דָּבָר זֶה שֶׁל תּוֹרַת ה' אֶצְלוֹ לְהֶפְקֵר, כְּמוֹ שְׁאָר מוּמָר לְכָל הַתּוֹרָה כֻּלָּהּ, וְעַל כֵּן גָּדוֹל עֲוֹנוֹ מִנְּשֹא. הֲרֵי חִשַּׁבְנוּ ג' אֲרוּרִין הַמְצוּיִין לָבוֹא עַל יְדֵי מִדָּה רָעָה הַזּוֹ. ", + "(וְאִם, חַס וְחָלִילָה, הַלָשׁוֹן הָרָע הָיָה עַל אָבִיו וְאִמוֹ, עוֹבֵר עוֹד עַל אָרוּר רְבִיעִי, וְהוּא (דברים כ\"ז ט\"ז): \"אָרוּר מַקְלֶה אָבִיו וְאִמוֹ\", וּכְמוֹ שֶׁבֵּאַרְנוּ לְעֵיל בָּעֲשִׂין אוֹת יוֹ\"ד בִּמְקוֹר הַחַיִּים וּבִבְאֵר מַיִם חַיִּים, עַיֵּן שָׁם). ", + "וְיָדוּעַ מַאֲמַר הַגְּמָרָא בִּשְׁבוּעוֹת (דף ל\"ו) \"דְּאָרוּר, בּוֹ קְלָלָה, בּוֹ נִדּוּי\" וְכוּ'. לָכֵן כָּל אִישׁ, שֶׁיּוֹדֵעַ בְּעַצְמוֹ שֶׁלֹּא נִזְהַר מֵעָוֹן הַמַר הַזֶּה, צָרִיךְ לִהְיוֹת חָרֵד בְּנַפְשׁוֹ אוּלַי, חַס וְשָׁלוֹם, נִדּוּהוּ בַּשָּׁמַיִם עַל זֶה, וּכְעֵין מַה שֶּׁכָּתַב בְּסֵפֶר \"חֲרֵדִים\" לְעִנְיַן מַקְלֶה אָבִיו וְאִמוֹ, עַיֵּן שָׁם. ", + "וְעוֹד כַּמָה עִנְיָנִים רָעִים נִסְבָּב עַל יְדֵי חֵטְא הַמַר שֶׁל לָשׁוֹן הָרָע, כְּגוֹן, מִדַּת הָאַכְזָרִיּוּת הַגְּרוּעָה וּמִדַּת הַכַּעַס, שֶׁהוּא עָוֹן חָמוּר, כְּמוֹ שֶׁהִפְלִיגוּ חֲזַ\"ל בְּשַׁבָּת (דף ק\"ה), וְגַם כַּמָה פְּעָמִים בָּא עַל יְדֵי זֶה לְלֵיצָנוּת וְלִשְׁאָרֵי מִדּוֹת רָעוֹת כַּיּוֹצֵא בָּהֶן. עַל כֵּן, עַל כָּל דִּבְרֵי הַפְּתִיחָה הַזֹּאת, שֶׁמִמֶנָּה נוּכַל לְהָבִין אֶת גֹּדֶל הקִלְקוּל הַבָּא עַל יְדֵי לָשׁוֹן הָרָע וּרְכִילוּת, בֵּאֲרָה לָנוּ הַתּוֹרָה בְּפֵרוּשׁ אִסוּר זֶה, וְכָתְבָה עָלֶיהָ לָאו מְיֻחָד וְהוּא (ויקרא י\"ט ט\"ז): \"לֹא תֵלֵךְ רָכִיל בְּעַמֶיךָ\" יוֹתֵר מֵעַל כָּל הַמִדּוֹת רָעוֹת, וּכְמוֹ שֶׁכָּתַבְנוּ בִּתְחִלַּת הַפְּתִיחָה, וּבָזוֹ נִשְׁלָם הַפְּתִיחָה. ", + "ואֲבַקֵשׁ לִידִידִי הקוֹרֵא, שֶׁזֹּאת הַפְּתִיחָה יִקְרָא וְיַחֲזֹר וְיִקְרָא, כִּי הִיא בְּוַדַּאי מוֹעִילָה לְעִנְיָן זֶה עַל לְהַבָּא יוֹתֵר מִן הַכֹּל, כִּי הִיא מְלֻקֶטֶת מֵאֵת הָרִאשׁוֹנִים, אֲשֶׁר דִּבְרֵיהֶם קְדוֹשִׁים וּטְהוֹרִים, בּוֹעֲרוֹת כְּמַרְאֵה הַלַּפִּידִים, וּבְוַדַּאי שָׁמְרוּ אֶת עַצְמָן מְמִדָּה גְּרוּעָה הַזּוֹ עַד תַּכְלִיתָה, עַל כֵּן דִּבְרֵיהֶן פּוֹעֲלִין מְאֹד בְּלֵב קוֹרְאֵיהֶן, וְגַם יֵדַע הַקוֹרֵא שֶׁלֹּא לָקַחְתִּי אֶת הַלָּאוִין וְהָעֲשִׂין כְּפִי הַהִזְדַּמֵן, רַק חָקַרְתִּי וְדָרַשְׁתִּי הֵיטֵב אֶת הַתַּרְיָ\"ג מִצְוֹת, וְהַרְבֵּה יְגִיעוֹת יָגַעְתִּי עַד שֶׁעֲזָרַנִי הַקָדוֹשׁ בָּרוּךְ הוּא, שֶׁמָצָאתִי אֶת אֵלּוּ הַנְּאוֹתִים לְעִנְיָנֵנוּ. ", + "וּכְדֵי שֶׁלֹּא יִפָּלֵא בְּעֵינֵי הַקוֹרֵא, כֵּיוָן שֶׁגָּדוֹל כָּל כָּךְ כֹּחַ הָאִסוּר שֶׁל לָשׁוֹן הָרָע וְכֵן שֶׁל אוֹנָאַת דְּבָרִים, לָמָה מָצִינוּ בַּגְּמָרָא כַּמָה פְּעָמִים, שֶׁיֵּרָאֶה לִכְאוֹרָה שֶׁאָמוֹרָא אֶחָד מְקַנְטֵר לַחֲבֵרוֹ, גַּם עַל זֶה פָּקַחְתִּי עֵינַי וְהֶעְתַּקְתִּי מֵחֲמַת זֶה תְּשׁוּבַת \"חַוּוֹת יָאִיר\" בְּסוֹף הַסֵפֶר, וְגַם הַרְבֵּה מַאֲמָרִים תֵּרַצְתִּי בְּעַצְמִי בְּתוֹךְ הַסֵפֶר זְעֵיר שָׁם זְעֵיר שָׁם." + ] + }, + "Part One, The Prohibition Against Lashon Hara": { + "Principle 1": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאַר אִסּוּר סִפּוּר לָשׁוֹן הָרָע בְּפִיו אוֹ על יְדֵי רֶמֶז אוֹ מִכְתָּב וְגֹדֶל הָעֹנֶשׁ לְמִי שֶׁהֻרְגּל בְּעָוֹן זֶה, וְשָׂכָר, לִמִי שֶׁשּׁוֹמֵר עַצְמוֹ מֵעָוֹן הַמַּר הַזֶּה, וּשְׁאָר פְּרָטִים, וּבוֹ ט' סְעִיפִים." + ], + "": [ + [ + "אָסוּר לְסַפֵּר בִּגְנוּת חֲבֵרוֹ אֲפִלּוּ עַל (א) אֱמֶת גָּמוּר וְזֶה נִקְרָא בְּפִי חֲזַ\"ל בְּכָל מָקוֹם לָשׁוֹן הָרָע, (דְּאִם יֵשׁ בְּהַסִפּוּר שֶׁלּוֹ (ב) תַּעֲרוֹבוֹת שֶׁל שֶׁקֶר וַעֲבוּר זֶה נִתְגַּנָּה חֲבֵרוֹ יוֹתֵר הוּא בִּכְלַל מוֹצִּיא שֵׁם רָע וַעֲוֹנוֹ גָּדוֹל הַרְבֵּה יוֹתֵר), וְהַמְסַפֵּר עוֹבֵר בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר (ויקרא יט, טז): (ג) \"לֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ\", (ד) וְזֶה גַּם כֵּן בִּכְלַל רְכִילוּת הוּא." + ], + [ + "הַלָּאו זֶה שֶׁכָּתַבְנוּ הוּא מַה שֶּׁכְּתַבְתּוֹ הַתּוֹרָה בְּפֵרוּשׁ מְיֻחָד לְאִסוּר זֶה שֶׁל לָשׁוֹן הָרָע וּרְכִילוּת, אֲבָל בְּלָאו הָכִי {בלא זה} יֵשׁ עוֹד הַרְבֵּה לָאוִין וַעֲשִׂין אֲחֵרִים, שֶׁהוּא עוֹבֵר עֲלֵיהֶן עַל יְדֵי סִפּוּר הָרַע הַזֶּה, כַּמְבֹאָר לְעֵיל בַּפְּתִיחָה הַקּוֹדֶמֶת, עַיֵּן שָׁם." + ], + [ + "כָּל זֶה, אֲפִלּוּ אִם רַק בְּמִקְרֶה סִפֵּר גְּנוּת חֲבֵרוֹ, אֲבָל אִם, חַס וְשָׁלוֹם, הֻרְגַּל בְּעָוֹן זֶה בִּתְמִידוּת, כְּמוֹ אֵלּוּ (ה) שֶׁרְגִילִין תָּמִיד לֵישֵׁב וּלְסַפֵּר: כָּךְ וְכָךְ מַעֲשֵׂה פְּלוֹנִי, כָּךְ וְכָךְ עָשׂוּ אֲבוֹתָיו, כָּךְ וְכָךְ שָׁמַעְתִּי עָלָיו, וְהוּא דְּבָרִים שֶׁל גְּנוּת, אֲנָשִׁים כָּאֵלּוּ הֵם נִקְרָאִין בְּפִי חֲזַ\"ל בְּשֵׁם בַּעֲלֵי לָשׁוֹן הָרָע וְעָנְשָׁן הַרְבֵּה יוֹתֵר גָּדוֹל, אַחֲרֵי שֶׁבִּשְׁאָט נַפְשָׁם וּזְדוֹן לִבָּם עוֹבְרִין עַל תּוֹרַת ה', וְנַעֲשָׂה זֶה אֶצְּלָם כְּהֶפְקֵר, כְּמוֹ שֶׁמְּבֹאָר לְעֵיל בְּסוֹף הַפְּתִיחָה, וַעֲלֵיהֶם נֶאֱמַר בַּקַּבָּלָה: \"יַכְרֵת ה' כָּל שִׂפְתֵי חֲלָקּוֹת לָשׁוֹן מְדַבֶּרֶת גְּדֹלוֹת\" (תהלים יב, ד)." + ], + [ + "אָמְרוּ חֲזַ\"ל: עַל שָׁלש עֲבֵרוֹת נִפְרָעִין מִן הָאָדָם בָּעוֹלָם הַזֶּה, וְאֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא, וְאֵלּוּ הֵן: עֲבוֹדָה זָרָה וְגִלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים, וְלָשׁוֹן הָרָע נֶגֶד כֻּלָּן. וְהֵבִיאוּ חֲזַ\"ל עַל זֶה רְאָיָה מִן הַכְּתוּבִים, וּפֵרְשׁוּ הָרִאשׁוֹנִים, דְּהַכַּוָּנָה עַל אֵלּוּ שֶׁהֻרְגְּלוּ בּעוֹן זֶה בִּתְמִידוּת, וְאֵין מְּקבְּלִים עַל עַצְּמָם לְהִשָּׁמֵר מִּמֶּנּוּ, מִפְּנֵי שֶׁנַּעֲשָׂה הדָּבָר אֶצְּלָם כְּהֶתֵּר." + ], + [ + "אֵין חִלּוּק בְּאִסוּר הַסִפּוּר, בֵּין אִם סִפֵּר מֵעַצְּמוֹ בִּרְצּוֹנוֹ וּבֵין אִם (ז) עָמַד עָלָיו חֲבֵרוֹ בִּדְבָרִים וְהִפְצִּירוֹ עַד שֶׁיְּסַפֵּר לוֹ, מִכָּל מָקוֹם אָסוּר. וַאֲפִלּוּ (ח) אָבִיו אוֹ רַבּוֹ, שֶׁמְּחֻיָּב בִּכְבוֹדָם וּבְמוֹרָאָם, שֶׁלֹּא לִסְתֹּר דִּבְרֵיהֶם, אִם הֵם (ט) בִּקְּשׁוּ מִמֶּנּוּ שֶׁיְּסַפֵּר לָהֶם עִנְיַן פְּלוֹנִי וּפְלוֹנִי, וְהוּא יוֹדֵעַ, שֶׁבְּתוֹךְ הַסִפּוּר יֻכְרַח לָבוֹא לִידֵי לָשׁוֹן הָרָע אוֹ אֲפִלּוּ רַק לְאָבָק שֶׁל לָשׁוֹן הָרָע, אָסוּר לוֹ לִשְׁמֹעַ לָהֶם." + ], + [ + "אֲפִלּוּ אִם הוּא רוֹאֶה, שֶׁאִם הוּא יַרְגִּיל עַצְּמוֹ בַּמִּדָּה הַזֹּאת, שֶׁלֹּא לְסַפֵּר לְעוֹלָם בִּגְנוּתוֹ שֶׁל יִשְׂרָאֵל, וְכדּוֹמֶה מִדִּבּוּרִים הָאֲסוּרִים, יְסֻבַּב לוֹ הֶפְסֵד גָּדוֹל בְּעִנְין פַּרְנָסָתוֹ, כְּגוֹן, שֶׁהוּא תַּחַת רְשׁוּת אֲחֵרִים, וְהֵם אֲנָשִׁים שֶׁאֵין בָּהֶם רֵיחַ תּוֹרָה, וְיָדוּע הוּא, שֶׁבַּעֲוֹנוֹתֵינוּ הָרַבִּים, אֲנָשִׁים כָּאֵלּוּ הֵם פְּרוּצִּים מְאֹד בְּזֶה הֶעָוֹן הֶחָמוּר, עַד שֶׁאִם יִרְאוּ אֶת מִי, שֶׁאֵין פִּיו פָּתוּחַ כָּל כָּךְ כְּמוֹתָם, יַחֲזִיקוּ אוֹתוֹ לְשׁוֹטֶה וּפֶתִי, וְעַל יְדֵי זֶה יְסַלְּקוּהוּ מִמִּשְׁמַרְתּוֹ וְלֹא יִהְיֶה לוֹ בַּמֶּה לְפַרְנִס אֶת בְּנֵי בֵּיתוֹ, אַף עַל פִּי כֵן אָסוּר, (י) כְּכָל שְׁאָר לָאוִין, שֶׁמְּחֻיָּב לִתֵּן כָּל אֲשֶׁר לוֹ וְלֹא לַעֲבֹר עֲלֵיהֶן, כַּמְבֹאָר בְּיוֹרֶה דֵּעָה {בסימן קנ\"ז סעיף א' בהגה\"ה}, עַיֵּן שָׁם." + ], + [ + "וּמִזֶּה נוּכל לֵידַע, דְּכָל שֶׁכֵּן אִם נוֹגֵע לוֹ רַק בְּכָבוֹד בְּעָלְמָא, כְּגוֹן, שֶׁיּוֹשֵׁב בֵּין חֲבוּרַת אֲנָשִׁים, וְאֵין לוֹ עֵצָה אֵיךְ לְהִשָּׁמֵט מֵהֶם, וְהֵם מְדַבְּרִים בִּדְבָרִים הָאְסוּרִים עַל פִּי דִּין, וּבְשֶׁיִּהְיֶה יוֹשֵׁב וְדוֹמֵם וְלֹא יְסַיַּע עִמָּם בְּסִפּוּרֵיהֶם כְּלָל, יֵחָשֵׁב בְּעֵינֵיהֶם כְּמִשְׁתַּגֵּעַ, (יא) בְּוַדַּאי דְּאָסוּר. וְעַל זֶה וְכַיּוֹצֵּא בָּזֶה אָמְרוּ חֲזַ\"ל: מוּטָב לְאָדָם שֶׁיִּקָּרֵא שׁוֹטֶה כָּל יָמָיו, וְאל יִהְיֶה רָשָׁע שָׁעָה אַחַת לִפְנֵי הַמָּקוֹם, וִיזָרֵז עַצְּמּוֹ בִּשְׁעַת מעֲשֶׂה בְּכָל כֹּחוֹתָיו לַעֲמֹד עַל נפְשׁוֹ וְיִהְיֶה נָכוֹן לִבּוֹ בָּטוּחַ, כִּי שְׂכָרוֹ יִהְיֶה עֲבוּר זֶה מֵה' יִתְבָּרַךְ עַד אֵין קֵץ, כְּמַּאֲמַּר חֲזַ\"ל: לְפוּם צַּעֲרָא אגְרָא {כפי הצער השכר}. וְאִיתָא {וכָתוּב} בְּאָבוֹת דְּרַבִּי נָתָן, כִּי פַּעַם אַחַת בְּצַּעַר מִמֵּאָה פְּעָמִים שֶׁלֹּא בְּצַּעַר, (וּבֵאוּרוֹ: כִּי דְּבַר מִצְּוָה אוֹ לִפְרֹש מִדְּבַר אִסוּר שֶׁבָּא לוֹ עַל יְדֵי צַּעַר, שְׂכָרוֹ מֵאָה פְּעָמִים יוֹתֵר מִמִּצְּוָה אַחֶרֶת כְּמוֹתָה, שֶׁבָּא לוֹ שֶׁלֹּא בְּצַּעַר). וְעַל עֵת כָּזֶה בְּוַדַּאי שַׁיָּךְ מַאֲמַר חְזַ\"ל בַּמִּדְרָשׁ: כָּל רֶגַע וְרֶגע שֶׁאָדָם חוֹסֵם פִּיו, זוֹכֶה לָאוֹר הַגָּנוּז, שֶׁאֵין כָּל מַלְאָךְ וּבְרִיָּה יָכוֹל לְשַׁעֵר. וּלְעִנְיַן אֵיךְ יִתְנַהֵג, אִם נִתְפָּס בַּחְבוּרָה רָעָה כָּזוֹ לְעִנְיַן הוֹכָחָה וְקַבָּלָה, עַיֵּן לְקַמָּן בִּכְלָל ו' סָעִיף ד' ה' ו' וְעַיֵּן לְעֵיל בַּפְּתִיחָה בְּלָאוִין אוֹת ט\"ז, כִּי שַׁיָּךְ לְכָאן." + ], + [ + "אִסוּר זֶה שֶׁל לָשׁוֹן הָרָע הוּא בֵּין אִם הוּא מְסַפֵּר עָלָיו בְּפִיו מַמָּשׁ, אוֹ שֶׁהוּא (יב) כּוֹתֵב עָלָיו דָּבָר זֶה בְּמִכְתָּבוֹ, וְגַם אֵין בּוֹ חִלּוּק בֵּין אִם הוּא מְּסַפֵּר עָלָיו הלָשׁוֹן הָרָע שֶׁלּוֹ בְּפֵרוּשׁ וּבֵין אִם הוּא מְסַפֵּר עָלָיו הלָשׁוֹן הָרָע (יג) בְּדֶרֶךְ רֶמֶּז, בְּכָל גַּוְנֵי {בכל האפנים} (יד) בִּכְלַל לָשׁוֹן הָרָע הוּא." + ], + [ + "וְדַע עוֹד, דַּאֲפִלּוּ אִם בְּתוֹךְ הַגְּנוּת, שֶׁגִּנָּה אֶת חֲבֵרוֹ, גִּנָּה אֶת עַצְּמוֹ (טו) גַּם כֵּן בָּזֶה הַגְּנוּת גּוּפָא, וַאֲפִלּוּ הִקְדִּים לְהִתְרַעֵם עַל עַצְּמוֹ בָּזֶה, אֲפִלּוּ הָכֵי {אף על פי כן} מִכְּלל דֵּילָטוֹרְיָא לָא נָפְקֵי {לא יצא}." + ] + ] + }, + "Principle 2": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאר דִּין לָשׁוֹן הָרָע בְּאפֵּי תְּלָתָא בְּכָל פְּרָטָיו, וּבוֹ י\"ג סְעִיפִים." + ], + "": [ + [ + "(א) אָסוּר לְסַפֵּר לָשׁוֹן הָרָע עַל חֲבֵרוֹ, אַף שֶׁהוּא אֱמֶת, אֲפִלּוּ בִּפְנֵי יָחִיד. וְכָל שֶׁכֵּן בִּפְנֵי רַבִּים. וְכָל שֶׁיִּתְרבּוּ הַשּׁוֹמְעִים, יִתְרבֶּה עֲוֹן הַמְסַפֵּר, מִפְּנֵי שֶׁחֲבֵרוֹ מִתְגַּנְּה יוֹתֵר עַל יְדֵי זֶה, שֶׁנִּתְפַּרְסֵם גְּנוּתוֹ בִּפְנֵי כַּמָּה אֲנָשִׁים, גַּם שֶׁעַל יְדֵי זֶה מַכְשִׁיל כַּמָּה אֲנָשִׁים בְּאִסוּר שְׁמִיעַת לָשׁוֹן הָרָע {הסכמת כל הפוסקים}." + ], + [ + "וּמַה שֶּׁנִּמְצָּא הֶתֵּר בְּדִבְרֵי חֲזַ\"ל לוֹמַר בִּפְנִי שְׁלֹשָה, הַיְנוּ (ב) בְּדָבָר שֶׁאֵינֶנּוּ גְּנַאי גָּמוּר וְהַדִּבּוּר שֶׁלּוֹ יֵשׁ לוֹ שְׁנִי פָּנִים. וְעִנְיָן כָּזֶה יָדוּעַ שֶׁתָּלוּי לְפִי הַדִּבּוּר, שֶׁאוֹמֵר אוֹתוֹ הַמְסַפֵּר בְּעֵת סִפּוּרוֹ, בָּזֶה הִתִּירוּהוּ חֲזַ\"ל לוֹמַר בִּפְנֵי שְׁלֹשָה וְתָלוּהוּ, כֵּיוָן שֶׁאוֹמֵר הַדְּבָרִים בִּפְנִי שְׁלֹשָה, יוֹדֵעַ בְּוַדַּאי שֶׁיָּבוֹאוּ הַדְּבָרִים לְאָזְנָיו, דְּחַבְרָךְ חבְרָא אִית לֵה {שחברך חבר יש לו}, וְעַל כֵּן הוּא שׁוֹמֵר אֶת עַצְּמוֹ בְּעֵת אֲמִירָה לוֹמַר, בְּאֹפֶן שֶׁלֹּא יִהְיֶה מִנְכָּר מִלְּשׁוֹנוֹ לְשׁוֹן גְּנַאי.", + "(וּנְצַיֵּר דָּבָר אֶחָד, וּמִזֶּה נָקִישׁ לְכָל כַּיּוֹצֵּא בָּזֶה. כְּגוֹן, שֶׁשּׁוֹאֲלִין לוֹ: אַיֵּה נִמְצָּא אֵשׁ? וְהוּא מֵשִׁיב: שָׁם תִּמְצָּא, שֶׁמְּבַשְּׁלִין תָּמִיד בָּשָׂר וְדָגִים. דְּדָבָר זֶה תָּלוּי לְפִי אֲמִירָתוֹ בִּשְׁעַת מַעֲשֶׂה, אִם רוֹצֶּה, מוֹצִּיא זֶה בְּלָשׁוֹן שֶׁאֵין בּוֹ גְּנַאי לַחְבֵרוֹ, דְּבֶאֱמֶת לִפְעָמִים אֵין בּוֹ עַוְלָה, כְּגוֹן, שֶׁיֵּשׁ לוֹ בְּנֵי בַּיִת הרְבֵּה, וַעֲזָרוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיֵּשׁ לוֹ הוֹן רַב, אוֹ שֶׁמַּחֲזִיק אַכְסַנְיָא שֶׁל אוֹרְחִים וְכַדּוֹמֶה, וְהוּא שׁוֹאֲלוֹ: אַיֵּה נִמְצָּא אֵשׁ? וְהוּא מֵשִׁיב לוֹ: לֹא תִּמְצָּא עַתָּה אֵשׁ, כִּי אִם בְּבֵית פְּלוֹנִי שֶׁמְּבַשְּׁלִין תָּמִיד וְכַוָּנָתוֹ כַּנַּ\"ל, וְכָל כִּי הַאי גַּוְנָא {וכמו כן} בְּעִנְיְנֵי אֲבַקּ לָשׁוֹן הָרָע תָּלוּי בְּאֹפֶן אֲמִירַת הַמְסַפֵּר בְּעֵת דִּבּוּרוֹ. (ג) אֲבָל אִם מוֹצִּיא אוֹתוֹ בְּקוֹלוֹ וּבִתְנוּעוֹתָיו, דְּמִנְכָּר שֶׁכַּוָּנָתוֹ, שֶׁהוּא מַרְבֶּה בִּסְעֻדַּת מְּרֵעוּת תָּמִיד, אַף שֶׁדָּבָר זֶה אֵינְנּוּ גְּנַאי גָּמוּר, אֲפִלּוּ הָכֵי {אף על פי כן} קְרָאוּהוּ חֲזַ\"ל אֲבַק לָשׁוֹן הָרָע, וְאָסוּר לוֹמַּר אֲפִלּוּ בִּפְנִי שְׁלשָה)." + ], + [ + "יֵשׁ אוֹמְרִים, (ד) דְּאִם אֶחָד סִפֵּר (ה) גְּנוּת עַל חֲבֵרוֹ בִּפְנִי שְׁלשָה, אַף דְּהוּא עָבַר בְּוַדַּאי עַל אִסוּר לָשׁוֹן הָרָע וְכַנַּ\"ל, אַף עַל פִּי כֵן אִם אֶחָד מֵהַשְּׁלֹשָה, שֶׁשָּׁמַע דָּבָר זֶה, סִפֵּר אַחַר כָּךְ לַאֲחֵרִים, לֹא עָבַר בָּזֶה עַל אִסוּר לָשׁוֹן הָרָע, מִטַעַם דְּכֵיוָן דִּשְׁלֹשָה יוֹדְעִים מִזֶּה, מִמֵּילָא כְּבָר נִשְׁמַע הַדָּבָר וְנוֹדַע לַכֹּל, דְּחַבְרָךְ חַבְרָא אִית לֵה, וּבְדָבָר הֶעָשׂוּי לְהִתְגַּלּוֹת לֹא אָסְרָה הַתּוֹרָה מִשּׁוּם לָשׁוֹן הָרָע. וְדַוְקָא לְסַפֵּר (ו) בְּדֶרֶךְ אַקְרַאִי, אֲבָל לֹא שֶׁיִּתְכַּוֵּן לְהַעֲבִיר הַקּוֹל וּלְגַלּוֹתוֹ יוֹתֵר.", + " הגה\"ה: ויש אומרים עוד, (ז) דאפלו בדרך אקראי אינו מתר, רק אם נתגלגל זה הענין דרך אגב בתוך דבורו, אבל לא שיכון לספר זה הענין לבד. (הגהה)", + "(ח) אֲפִלּוּ אִם לֹא יְסַפֵּר בְּשֵׁם מִי שֶׁסִפֵּר לוֹ, רַק יְסַפֵּר סְתָם, שֶׁכָּךְ וְכָךְ נִשְׁמַע עַל פְּלוֹנִי, אַף עַל פִּי כֵן אֵינֶנּוּ נִמְלָט מֵאִסוּר לָשׁוֹן הָרָע." + ], + [ + "וַאֲפִלּוּ מַה שֶּׁהִתַּרְנוּ בְּאִם אֵינוֹ מִתְכַּוֵּן לְגַלּוֹת, (ט) דַּוְקָא הַשּׁוֹמֵעַ הָרִאשׁוֹן, שֶׁשָּׁמַע בְּעַצְּמוֹ מַה שֶּׁרְאוּבֵן סִפֵּר עַל שִׁמְעוֹן בְּאַפֵּי תְּלָתָא {בפני שלשה}, אֲבָל מִי שֶׁשָּׁמַע מִמֶּנוּ, אָסוּר לֵילֵךְ אַחַר כָּךְ עַל סְמָךְ הַזֶּה, שֶׁאָמַר לוֹ הַמְסַפֵּר לוֹ, שֶׁשָּׁמַע דָּבָר זֶה בְּאַפֵּי תְּלָתָא, וּלְסַפֵּר לְאַחֵר מֵהַגְּנוּת שֶׁשָּׁמַע עַל שִׁמְעוֹן, אַף אִם לֹא יַזְכִּיר מִי הוּא הַמּוֹצִּיא וְהַמֵּבִיא הַלַּעַז הַזֶּה עַל שִׁמְעוֹן, אִם לֹא (י) שֶׁכְּבָר נִתְפַּרְסֵם הַדָּבָר וְנוֹדַע לַכֹּל. וְלָא מִבָּעֵי {ואין צריך לומר} אִם הַשּׁוֹמֵעַ הַשֵּׁנִי הַזֶּה אֵינוֹ יוֹדֵעַ כְּלָל מֵעַצְמוֹ אֶת עֶצֶם הַמַּעֲשֶׂה, אִם הוּא אֱמֶת שֶׁרְאוּבֵן סִפֵּר גְּנוּת עַל שִׁמְּעוֹן, (יא) בְּוַדַּאי אֵין לוֹ לְהַאֲמִינוֹ, בְּזֶה שֶׁרְאוּבֵן עָבַר עַל אִסוּר לָשׁוֹן הָרָע, אֶלָּא אֲפִלּוּ אִם הוּא יוֹדֵעַ בְּעַצְּמוֹ, שֶׁרְאוּבֵן סִפֵּר גְּנוּת עַל שִׁמְעוֹן, אַךְ אֵינֶנּוּ יוֹדֵע אִם הָיָה בְּאַפֵּי תְּלָתָא, וְהַשּׁוֹמֵעַ הָרִאשׁוֹן הַזֶּה גִּלָּה לוֹ שֶׁהָיָה בְּאַפֵּי תְּלָתָא, אַף עַל פִּי כֵן אָסוּר לוֹ לִסְמֹךְ עַל דְּבָרָיו בָּזֶה וְחָיְשִׁינַן דִּילְמָא לֹא הָיָה זֶה בְּאַפֵּי תְּלָתָא, וְאֵינֶנוּ עָשׂוּי לְהִתְגַּלּוֹת, וְעַל כֵּן אָסוּר לָזֶה לְסַפֵּר לְשׁוּם אָדָם." + ], + [ + "נִרְאֶה לִי, דְּאִם הַסִפּוּר בְּאַפֵּי תְּלָתָא הָיָה (יב) בִּפְנֵי אֲנָשִׁים יִרְאֵי אֱלֹקִים שֶׁנִּזְהָרִים מֵאִסוּרֵי לָשׁוֹן הָרָע, מִּמֵּילָא אֵין דָּבָר זֶה עָשׂוּי לְהִתְגַּלּוֹת וְאִם כֵּן אָסוּר מִן הַתּוֹרָה לְסַפֵּר אַחַר כָּךְ דָּבָר זֶה לְאַחֵר. וַאֲפִלּוּ אִם רַק אֶחָד מֵהַשְּׁלוֹשָה הָיָה אִישׁ יְרֵא אֱלֹקִים, שֶׁנִּזְהָר מֵאִסוּר לָשׁוֹן הָרָע, גַּם כֵּן דִּינָא הָכֵי דְּתוּ לֵיכָּא {ששוב אין} שְׁלוֹשָה מְפַרְסְמִים. וְאֶפְשָׁר דְּהוּא הַדִּין אִם אֶחָד מֵהַשְּׁלוֹשָה הָיָה מִקְּרוֹבָיו אוֹ (יג) אוֹהֲבָיו שֶׁל מִי שֶׁנֶּאֱמַר עָלָיו הַגְּנוּת, גַּם כֵּן שַׁיָּךְ הַאי טַעְמָא, דְּהוּא בְּוַדַּאי לֹא יֵלֵךְ וִיגַלֶּה לְהָעוֹלָם הַגְּנוּת שֶׁל קְרוֹבוֹ וְאוֹהֲבוֹ, אִם כֵּן תּוּ לֵיכָּא תְּלָתָא." + ], + [ + "עוֹד נִרְאֶה לִי דְּדַוְקָא (יד) בְּאוֹתָה הָעִיר, שֶׁשָּׁמַע בְּאַפֵּי תְּלָתָא, מֻתָּר לְגַלּוֹת מִשּׁוּם דְּחַבְרָךְ חַבְרָא וְכוּ', אֲבָל לֹא בְּעִיר אַחֶרֶת, אַף דְּשַׁיָּרוֹת מְצוּיוֹת מִזּוֹ לְזוֹ, וְעַיֵּן בִּבְאֵר מַיִם חַיִּים." + ], + [ + "וְאִם הָאוֹמֵר הִזְהִיר שֶׁלֹּא לְגַלּוֹתוֹ, אֲפִלּוּ אָמַר (טו) בִּפְנֵי רבִּים, יֵשׁ בּוֹ מִשּׁוּם לָשׁוֹן הָרָע, לְמִי שֶׁיְּגַלֶּה אַחַר כָּךְ אֲפִלּוּ בְּמִקְרֶה. וַאֲפִלּוּ אִם הוּא רוֹאֶה שֶׁאֶחָד מֵהשּׁוֹמְעִים אוֹ שְׁנַיִם לֹא שָׁמְרוּ אֶת הָאַזְהָרָה הַזּוֹ וְגִלּוּהוּ לַאֲחֵרִים, אַף עַל פִּי כֵן (טז) הַשְּׁלִישִׁי הַזֶּה אֵין לוֹ לְגַלּוֹת אֶת הַדָּבָר לַאֲחֵרִים אֲפִלּוּ בְּמִקְרֶה, וְעַיֵּן בִּבְאֵר מַיִם חַיִּים." + ], + [ + "אֵין חִלּוּק בִּלְשׁוֹן הָאַזְהָרָה, בֵּין שֶׁצִּוָּם (יז) שֶׁלֹּא יְדַבְּרוּ עוֹד מִזֶּה הָעִנְיָן כְּלָל, וּבֵין שֶׁאָמַר לָהֶם, שֶׁאַל יִוָּדַע מִכֶּם דָּבָר, בְּכָל גַּוְנִי {בכל האפנים} אָסוּר לְגַלּוֹת מֵהַגְּנוּת שֶׁל פְּלוֹנִי אֲפִלּוּ לְאַחֵר, וְכָל שֶׁכֵּן לְמִי שֶׁנֶּאֱמַר עָלָיו, דְּעַל יְדֵי שֶׁיְּגַלֶּה לְאַחֵר, יִתְגַּלֶּה לְבַסוֹף לַכֹּל וַאֲפִלּוּ לוֹ, דְּחַבְרָךְ חַבְרָא אִית לֵה *. עוֹד נִרְאֶה פָּשׁוּט, (יט) דְּדַוְקָא אִם הַשּׁוֹמְעִים הָיוּ שְׁלֹשׁה, לַאֲפוּקֵי {להוציא} אִם שְׁנַיִם סִפְּרוּ בִּפְנִי שְׁנַיִם לֹא שַׁיָּךְ הַאי הֶתֵּרָא כְּלָל, וְעַיֵּן בִּבְאֵר מַיִם חַיִּים.", + "*אבל אם צוה שלא יגלו זה לאותו פלוני, אפשר דמתר (יח) לגלות במקרה לאחר. ואף דבכל מקום אסור לשון הרע ורכילות הוא אפלו אם לא נשמע מהמספר שום אזהרה על זה, הינו במספר שלא באפי תלתא (בפני שלשה), אבל בנדון דידן, אם אין לשון אזהרתו כוללת לזה, אם כן הוא דבר שעשוי להתגלות לבסוף, ולא אסרה התורה בזה משום לשון הרע, אם אינו מכון לגלות, וצריך עיון.(הגהה)" + ], + [ + "וְכָל זֶה שֶׁדִּבַּרְנוּ הוּא מִצַּד אִסוּר הָאֲמִירָה בְּעַצְמוֹ, אֲבָל, חַס וְשָׁלוֹם, לְהוֹסִיף אְפִלּוּ תֵּבָה אַחַת אוֹ לְהַטְעִים אֶת הַדָּבָר בִּפְנֵי הַשּׁוֹמֵעַ, לוֹמַר שֶׁהַמַּעֲשֶׂה שֶׁנִּשְׁמַע עַל שִׁמְעוֹן, יָפֶה נִשְׁמָע עָלָיו וְכַיּוֹצֵּא בָּזֶה, זֶה וַדַּאי אָסוּר בְּכָל גַּוְנֵי, דְּהוּא מְּקַלְקֵל אוֹתוֹ בִּדְבָרָיו, יוֹתֵר מִמַּה שֶּׁהָיָה נִשְׁמָע עָלָיו לְבַסוֹף מֵעַצְּמוֹ עַל פִּי הַסְּבָרָא דְּאַפֵּי תְּלָתָא. וְעוֹד, דְּבָזֶה מוּכָח שֶׁמְּקַבֵּל דָּבָר זֶה לֶאֱמֶת, וְזֶה אָסוּר לְכֻלֵּי עָלְמָא בְּבָל גּוְנֵי, וּכְמוֹ שֶׁיִּתְבָּאֵר אִם יִרְצֶּה ה' לְקַמָּן בִּכְלָל ז' סָעִיף א', עַיֵּן שָׁם.", + "וְעַל כֵּן צָּרִיךְ לִזָּהֵר מְאֹד, אֲפִלּוּ אִם מְפֻרְסָם (כ) עַל אָדָם עִנְיָן אֶחָד לְרַע שֶׁעָשָׂה בְּנַעְרוּתוֹ, אַךְ מֵאָז וְעַד עַתָּה הוּא מִתְנַהֵג כַּשּׁוּרָה, אוֹ שֶׁמְּפֻרְסָם עַל אֲבוֹתָיו, שֶׁלֹּא הָיוּ נוֹהֲגִים כַּשּׁוּרָה כְּלָל, וְהוּא אֵינוֹ אוֹחֵז בְּדַרְכֵיהֶם, וְכָל כְּהַאי גַּוְנָא {וכל כיוצא בזה} בְּדָבָר שֶׁעַל פִּי אֱמֶת אֵין עַוְלָה עָלָיו, אָסוּר לְגַנּוֹתוֹ וּלְבַזּוֹתוֹ אֵצֶּל חֲבֵרָיו בָּזֶה, וּמִי שֶׁהוּא עוֹבֵר עַל זֶה וּמְסַפֵּר בִּדְבָרִים אֵלּוּ בִּפְנִי בְּנֵי אָדָם, אֲפִלּוּ שֶׁלֹּא בְּפָנָיו, כְּדֵי לְבַזּוֹתוֹ בְּעֵינִי עַמּוֹ, אֲפִלּוּ לֹא יוֹסִיף שׁוּם דָּבָר עַל הָאֱמֶת, הוּא מִכְּלַל כַּת מְסַפְּרֵי לָשׁוֹן הָרָע, שֶׁאֵינָם מְקַבְּלִים פְּנִי שְׁכִינָה, כְּמוֹ שֶׁכָּתַב בְּשַׁעֲרֵי תְּשׁוּבָה בְּמַאֲמָר רי\"ד, וְלֹא שַׁיָּךְ עַל זֶה כְּלָל הֶתֵּרָא דְּאַפֵּי תְּלָתָא {ההתר של בפני שלושה}, אַף שֶׁדָּבָר זֶה מְפֻרְסָם בְּפִי כֹּל, אַחֲרֵי שֶׁעַל פִּי אֱמֶּת אֵין עָלָיו שׁוּם גְּנַאי בָּזֶה, כְּמוֹ שֶׁכָּתַב בִּיחֶזְקֵאל י\"ח: \"בֶּן לֹא יִשָּׂא בַּעֲוֹן הָאָב וְגוֹ' כָּל פְּשָׁעָיו אֲשֶׁר עָשָׂה לֹא יִזָּכְרוּ\" וְגוֹ' וְהוּא עוֹשֵׂהוּ עֲבוּר זֶה לְלַעַג בְּפִי הַבְּרִיּוֹת." + ], + [ + "וְדע עוֹד דְּכָל הַהֶתֵּר דְּאַפֵּי תְּלָתָא הוּא מִצַּד הָאוֹמֵר, אֲבָל מִצַּד הַשּׁוֹמֵּעַ, דְּהַיְנוּ, אִם הוּא יוֹדֵעַ אֶת טֶבע הַשּׁוֹמֵעַ, שֶׁתֵּכֶף כְּשֶׁיִּשְׁמַע יְקַבֵּל דָּבָר זֶה לֶאֱמֶת עַל שִׁמְּעוֹן וְיוּכַל לִהְיוֹת, שֶׁיּוֹסִיף עוֹד דְּבָרִים לִגְנַאי עָלָיו, לְאָדָם כָּזֶה אָסוּר לוֹמַר שׁוּם רֶמֶז שֶׁל גְּנַאי עַל חֲבֵרוֹ בְּכָל גַּוְנֵי, וְהַמְסַפֵּר לוֹ עוֹבֵר אַ\"לִפְנִי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל\", וּכְמוֹ שֶׁהֶאֱרַכְנוּ לְעֵיל בַּפְּתִיחָה בְּלָאו זֶה, עיֵּן שָׁם. וְכָל זֶה שֶׁכָּתבְנוּ בִּכְלָל זֶה לְאִסוּר, הוּא אֲפִלּוּ אִם לֹא יַזְכִּיר הַמְסַפֵּר הַזֶּה שֵׁם הַמְּסַפֵּר הָרִאשׁוֹן שֶׁסִפֵּר בְּאַפֵּי תְּלָתָא, רַק יְסַפֵּר סְתָם, שֶׁכָּךְ וְכָךְ נִשְׁמַע עַל פְּלוֹנִי, אֲפִלּוּ הָכֵי {אף על פי כן} אָסוּר. וְאַחֲרֵי כָּל הַדְּבָרִים וְהָאֱמֶת הָאֵלֶּה שֶׁבֵּאַרְנוּ, רְאֵה אָחִי, כַּמָה יֵשׁ לְהִתְרַחֵק מִקֵּלָּא זוֹ, שֶׁכִּמְעַט אֵין לָהּ מָקוֹם בַּמְּצִּיאוּת, וּבִפְרָט שֶׁאַךְ אִם יִצְּטָרְפוּ כָּל הַפְּרָטִים, גַּם כֵּן צָּרִיךְ עִיּוּן אִם הֲלָכָה כְּדֵעָה זוֹ, אַחֲרֵי שֶׁלְּדַעַת הַרְבֵּה פּוֹסְקִּים אֵין שׁוּם מָקוֹר לְקֻלָּא זוֹ מֵהַשַּׁ\"ס {וכמו שכתבנו בסוף סעיף קטן ד' בבאר מים חיים}, לָכֵן הַשּׁוֹמֵר נַפְשׁוֹ יִרְחַקּ מִזֶּה." + ], + [ + "וְהִנִּה לְפִי מַה שֶּׁבֵּאַרְנוּ בְּעֶזְרַת ה' יִתְבָּרַךְ הַכְּלָלִים דְּאַפֵּי תְּלָתָא, צָּרִיךְ לִזָּהֵר, כְּשֶׁיּוֹשְׁבִין שִׁבְעָה טוֹבֵי הָעִיר לְעַיֵּן בִּדְבַר הַנְהָגַת אַנְשֵׁי הָעִיר בְּעִנְיְנִי הָעֲרָכוֹת וְכַיּוֹצֵּא בָּזֶה, בְּדָבָר שֶׁהוּא חוֹב לָזֶה וּזְכוּת לָזֶה, וְנְחְלְקוּ בְּדֵעוֹת וְעָמְדוּ לְמִנְיָן וְהָלְכוּ בָּתַר רֻבָּא {אחר הרוב}, כְּשֶׁיֵּצְּאוּ מֵחֲדַר הַקָּהָל, (כא) צְּרִיכִין לִזָּהֵר מְאֹד כָּל אֶחָד וְאֶחָד, שֶׁלֹּא לְסַפֵּר אַחַר כָּךְ דַּעְתּוֹ אוֹ דַּעַת פְּלוֹנִי, שֶׁהָיָה מִתְּחִלָּה בְּעִנְיָן זֶה לְהָקֵל עַל אוֹתוֹ פְּלוֹנִי, אַךְ חֲבֵרָיו רַבּוּ עָלָיו וְהִכְרִיחוּהוּ לֵילֵךְ בָּתַר דַּעְתָּם. וְלָא מִבָּעֵי {וא\"צ לומר} אִם הֻסְכַּם בֵּינֵיהֶם מִתְּחִלָּה, כְּשֶׁיֵּצְּאוּ מֵחֲדַר הַקָּהָל שֶׁלֹּא לְגַלּוֹת אוֹ (כב) לְסַפֵּר לָאִישׁ הַנּוֹכְחִי גּוּפָא, שֶׁאֵלָיו נוֹגֵעַ הַחוֹב הַהוּא, בְּוַדַּאי אִסוּר גָּמוּר הוּא, אֶלָּא אֲפִלּוּ בִּסְתָמָא, וְגַם אֵינֶנּוּ מְכַוֵּן לְגַלּוֹת, (כג) רק בְּמִקְרֶה לְסַפֵּר לְאַחֵר בְּלָשׁוֹן שֶׁיֵּרָאֶה מִדְּבָרָיו, שֶׁדַּעְתּוֹ אֵינֶנּוּ נוֹטָה לָזֶה גַּם עַתָּה, אַךְ שֶׁאֵינוֹ יָכוֹל לָרִיב עֲבוּר זֶה עִם חֲבֵרָיו הַנִּשְׁאָרִים, גַּם כֵּן אִסוּר גָּמוּר הוּא, (וּלְפִי (כד) דַּעַת הַיָּד הַקְּטַנָּה, אֲפִלּוּ אִם יְסַפֵּר סְתָם, אֵיךְ שֶׁדַּעְתּוֹ הָיָה מִתְּחִלָּה לְהָקֵל עַל אוֹתוֹ פְּלוֹנִי, וְאַחַר כָּךְ עָמְדוּ לְמִנְיָן וְהָלְכוּ בָּתַר רֻבָּא, גַּם כֵּן אָסוּר), וְאֵין שׁוּם נָפְקָא מִנַּה {הבדל} בֵּין לַמְסַפֵּר דָּבָר זֶה מֵעַצְּמּוֹ, וּבֵין אִם עָמַד עָלָיו חֲבֵרוֹ בְּחֵרוּפִין עַל דְּבַר זֶה הַפְּסָק שֶׁיָּצָא מֵאִתָּם עַל דְּבַר פְּלוֹנִי וּפְלוֹנִי, בְּכָל גַּוְנֵי {בכל האפנים} אָסוּר לְהַטִּיל אֶת הָעוְלָה עַל חְבֵרוֹ וּלְסַלְּקָה מֵעָלָיו, אַף שֶׁהוּא אֱמֶת." + ], + [ + "עוֹד רָאִיתִי לִכְתֹּב דָּבָר אֶחָד בְּפֵרוּשׁ מִפְּנִי שֶׁרָאִיתִי שֶׁהַרְבֵּה אֲנָשִׁים מֻרְגָּלִין בָּזֶה, וְהוּא כְּשֶׁדּוֹרֵשׁ אֶחָד בְּבֵית הַמִּדְרָשׁ אָסוּר עַל פִּי הַדִּין לְהַלְעִיג מִמֶּנּוּ וְלוֹמַר, שֶׁאֵין בִּדְרָשׁוֹתָיו מַמָּשׁ וְשֶׁאֵין מַה לִּשְׁמֹעַ, וּבַעֲוֹנוֹתֵינוּ הָרַבִּים, רָאִינוּ שֶׁהַרְבֵּה אֲנָשִׁים פְּרוּצִּין בָּזֶה, וְלֹא יַחְשְׁבוּ הַלַּעַג הַזֶּה לְאִסוּר כְּלָל, וְעַל פִּי הַדִּין הוּא לָשׁוֹן הָרָע גְּמוּרָה, שֶׁעַל יְדֵי דִּבּוּר כָּזֶה מָצּוּי הוּא שֶׁגּוֹרֵם הֶזֵּק לַחֲבֵרוֹ בְּמָמוֹנוֹ וְכַמָּה פְּעָמִים צַעַר וּבִיּוּשׁ גַּם כֵּן, כִּי לוּ יְהִי שֶׁהוּא דְּבַר אֱמֶת, הֲלֹא לָשׁוֹן הָרָע אָסוּר אֲפִלּוּ עַל אֱמֶת, כִּי מַה תּוֹעֶלֶת מְכַוֵּן הַמַּלְעִיג וּמִתְלוֹצֵּץ אַחַר זֶה בְּלֵיצָּנוּתוֹ, כִּי אִם בַּעַל נֶפֶשׁ הוּא, אַדְּרַבָּה, צָרִיךְ לְיַעֵץ לוֹ אַחַר כָּךְ בֵּינוֹ לְבֵין עַצְּמוֹ וּלְהַעֲרִיךְ לְפָנָיו, שֶׁיֹּאמַר בָּאֳפָנִים אֲחֵרִים, שֶׁבְּאֹפֶן זֶה שֶׁהוּא אוֹמֵר עַתָּה, אֵין דְּבָרָיו נִשְׁמָּעִים, וּבְעֵצָּה זוֹ הָיָה מְּקַיֵּם גַּם כֵּן \"וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ\", וְעַל כָּל פָּנִים שֶׁלֹּא לַעֲשׂוֹתוֹ עַל יְדֵי זֶה לְלַעַג בְּפִי הַבְּרִיּוֹת, (כה) וְלֹא מְהַנִּי בָּזֶה הֶתֵּרָא דְּאַפֵּי תְּלָתָא * כְּמוֹ שֶׁבֵּאַרְתִּי הֵיטֵב בִּבְאֵר מַיִם חַיִּים.", + "*ודע אחי דכל זה הוא אפלו היו כל דברי המלעיג אמת, אף על פי כן אסור להטעים את הדבר לפני השומע כדי לגנות לזה, וכאשר תחשב היטב, תמצא שהמלעיג מערב גם כן הרבה שקרים בהתולו, כי הרבה פעמים מצוי הוא שהמלעיגין, כשפותחין פיהם להלעיג מהדרשן, אומרים שהדרשן בעצמו אינו יודע מה הוא מדבר והוא מתעתע בדבריו, וכיוצא בהתולים וליצנות, אשר מבעיתים את לב שומעיהן. (ויותר מזה, שמוציאין לעז עליו ואומרים, שכל הדרשה שהוא דורש אין כונתו, רק בשביל הנאת עצמו ובאמת לא כן הדבר, כי אפלו אם נאמר, שאם לא דחקהו הכרח ביתו, לא היה נוסע מביתו כדי להוכיח, אבל מכל מקום מנין להמלעיג לומר שאין כונתו רק בשביל עצמו? דלמא, בשעה שהוא דורש, מכון העקר שהעולם ישמעו דברי מוסר ויראת ה', רק שרצונו גם כן שהעולם יספיקו אותו, כמו שמצינו במאמרי חז\"ל, שמחיבין אנו להחזיק תופשי התורה בכל יכלתנו, ובמחשבה כזו הוא נחשב לצדיק גמור, כמו שאמרו חז\"ל בבבא בתרא (דף י':): האומר סלע זו לצדקה בשביל שיחיה בני הרי זה צדיק גמור, וכעין זה בבבא מציעא (דף פ\"ב) במלוה צריך למשכון, מר סבר מצוה קעביד (עשה) שהלוה, ומר סבר שלהנאתו מתכון, ואין כאן מצוה, וידוע דהלכה כר' עקיבא מחברו. רק שצריך לזהר, שמאיזה סבה שיתהוה אחר כך לבנו, חס ושלום, או בעניננו, שלא יספיקו לו אנשי העיר, לא יתחרט אחר כך למפרע על המצוה של צדקה או הוכחה שלו, ועין בתוספות פסחים (דף ח': דבור המתחיל \"שיזכה\"), ועל פי אמת נצטוינו דבר זה בתורה לדונו לכף זכות, שזה הוא כונתו כמה דכתיב: \"בצדק תשפט עמיתך\"). ועל פי הרב, הלעג הזה הוא מצוי באותן האנשים, שאין להם יראת ה' על פניהם, ולכך כששומעין דברי מוסר והוכחה על ההתרשלות משמירת התורה, שהוא נגד רצונם, כמו שנאמר: \"לא יאהב לץ הוכח לו\", רואין למצא פגם בהמוכיח ובאמת, כבר אמרו חז\"ל בקדושין בפרק עשרה יוחסין: כל הפוסל במומו פוסל, ובפרט שהרבה פעמים מצוי שאין ממה להלעיג, כי באמת במה פעמים תלוי הדרשה לפי רצון השומע, כי יש אנשים שרצונם ותשוקתם הוא רק לפרוש חדש בפסוקים, ויש לחקירה, ויש למשלים, ועתה נחזה, וכי אם הדרשה שלו איננה לפי תשוקתו, ראוי לומר עליו שאין בדבריו ממש, הלא זה הוא שקר גמור? ובפרט מה שמצוי, בעונותינו הרבים, שהוא מדבר רק מתוך שנאה, כגון, שיש לו שנאה על הרב שבעיר, שלא זכה אצלו בדין, או שהרב הוא מן האנשים השלמים מאד ביראת אלהים ובמצותיו, ומטבע אלו הלצים ובעלי הלשון לשנא את אלו האנשים בתכלית השנאה, עבור שיודעין שאין מסכימין לדבריהן ופעלותיהן המגנות, ודרך אנשים כאלו, כששומעין אחר כך להרב שדורש בבית הכנסת, גם הם רצים לשמע, וכונתם להרע כדי לגנותו אחר כך. כי כשהרב דורש דרשה גדולה בהרבה דברים, ויש מהן הרבה דברים טובים ומועילים מאד, כגון, שהוא מזרז את העם ליראת ה' ושמירת התורה, ודברים אחרים למטה מזה, כדרך של הדרשנים, זה האיש השונא לא יאמר עליו האמת, שזה הדבר שדרש הוא טוב מאד, וזה הוא גרוע מזה, רק יאמר הכל בדרך כלל, שאין ממש בדבריו. היש לשון הרע ושקר גדול מזה?; ויותר מזה, שבעת מרוצתו לבית הכנסת לשמע, איננו מתכון, רק לתפסו באיזה דבר, כדי שיהיה לו אחר כך במה להלעיג ולהתלוצץ מהרב, אף שהוא טועה בדמיונו, שהוא חושב שלא יודעו רעיונותיו לעין כל, אבל באמת לא כן הוא, כי לעתיד לבוא יתגלה גנות רעיונותיו לעין כל, כמו שכתוב: \"סוף דבר הכל נשמע\", ותרגם בתרגום: כי לבסוף יתגלה לעין הכל, ואז אוי ואבוי יהיה לאיש הזה עבור הליכתו לבית הכנסת ועבור שמיעתו ועבור הלישנא בישא שהוא מדבר אחר זה. כי באמת מצינו באבות (פרק ה): ארבע מדות בהולכי בית המדרש: הולך ואינו עושה שכר הליכה בידו; עושה ואינו הולך שכר מעשה בידו וכו'. והכא הוא מהפך להפך, שמתחלה עון הליכה בידו ואחר כך עון מעשה בידו, כי התורה הקדושה צותה: \"לא תלך רכיל בעמך\", להורות לנו שגם על הליכה יש אסור, לבד עון הרכילות בעצמו, כמו שמבאר בשל\"ה. ועל איש כזה שיך מאמר חז\"ל: המקדים רגליו לדבר עברה מקדימין לו מלאך המות. כי איש כזה, לבד שהוא מקדים רגליו לדבר בהליכתו לבית הכנסת, כדי שיהיה לו אחר כך ממה להלעיג, תראהו גם כן שתכף אחר הדרשה בעת אמירת הקדיש וענית אמן יהא שמיה רבה, שעל זה העולם קים, כמו שאמרו חז\"ל בסוטה: על מה העולם קים? א\"אמן יהא שמיה רבה\" דאגדתא, הוא לא יחוש לזה כלל, ותכף רץ אל חבריו, אשר הוא מכירם מכבר, שגם הם יסכימו עמו לבזות להרב, ויתחבר עמם בליצנות והתולים להלעיג מהדרשה: זה בנסח של ליצנות, וזה בנסח זה. וכמה פעמים יארע שמחמת זה אין שומעים גם כן לברכות של הש\"ץ. והנה אם נבוא לחשב האסורין שעבר הוא והשומעין לדבריו אין להם שעור. וכאשר תדקדק, תמצא בהם כל הלאוין והעשין המבארין לעיל בפתיחה, עין שם. ובאיש כזה מצויין הן כל השלש כתות שאמרו חז\"ל: כת שקרים, כת לצים, כת מספרי לשון הרע. וביותר, שהוא מונע את הרבים מעבודת ה' בזה, כי על ידי שהוא משפיל את כבוד הרב, לא יהיו דבריו נשמעין אחר כך לאנשי העיר כשיצום על עניני התורה והמצות. ה' ישמרנו מאיש כזה ומחבריו, השומעין לדברי הלץ ובעל לשון הרע הזה ושותקין, כמו שאמרו חז\"ל: כל המתלוצץ יסורין באין עליו, ואף השומע ושותק נענש. ועין לקמן בכלל ח', שם בארנו היטב את גדל היסורין של מבזה תלמיד חכם. (הגהה)" + ], + [ + "אִם אֶחָד (כו) גִּלָּה לַחֲבֵרוֹ בְּאַפֵּי תְּלָתָא עִנְיַן עִסְקוֹ וּמִסְחָרוֹ וְכַיּוֹצֵּא בָּזֶה, (כז) דְּבָרִים אֲשֶׁר בִּסְתָמָא אָסוּר אַחַר כָּךְ לְגַלּוֹת לְאַחֵר, פֶּן יוּכַל לְהַגִּיעַ לוֹ עַל יְדֵי זֶה הֶזֵּקּ אוֹ צַעַר, אַךְ עַתָּה שֶׁגִּלָּה לוֹ דָּבָר זֶה בְּאַפֵּי תְּלָתָא, אִם כֵּן רָאִינוּ שֶׁאֵינוֹ חוֹשֵׁשׁ לָזֶה, אַף אִם יִתְגַּלֶּה לְבַסוֹף, וְלָכֵן מֻתָּר לְזֶה הַשּׁוֹמֵעַ מִמֶּנּוּ לְכַתְּחִלָּה לְגַלּוֹת לַאֲחֵרִים, כָּל כַּמָּה שֶׁלֹּא גִּלָּה דַּעְתּוֹ שֶׁהוּא מַקְפִּיד עַל זֶה, אַךְ (כח) שֶׁלֹּא יַחְסְרוּ לָזֶה הַפְּרָטִים הַמְבֹאָרִים לְעֵיל בְּעִנְיָנָא דְּאַפֵּי תְּלָתָא וְעַיֵּן בִּבְאֵר מַיִם חַיִּים." + ] + ] + }, + "Principle 3": { + "Opening Comments": [ + "בּוֹ יְבֹאַר, שֶׁאֵין חִלּוּק בְּאִסּוּר לָשׁוֹן הָרָע, בֵּין בְּפָנָיו וּבֵין שֶׁלֹּא בְּפָנָיו, וְאִסּוּר לָשׁוֹן הָרָע אְפִלּוּ דֶּרֶךְ שְׂחוֹק, ואֲפִלּוּ אֵינוֹ מְבָאֵר בְּעִת הַסִּפּוּר אֵת הָאִישׁ, שֶׁהוּא מְכַוֵּן עָלָיו וְעוֹד שְׁאָר פְּרָטִים, וּבוֹ ח' סְעִיפִים." + ], + "": [ + [ + "כַּמָּה גָּדוֹל אִסוּר לָשׁוֹן הָרָע, שֶׁאְסַרְתּוֹ הַתּוֹרָה אֲפִלּוּ עַל אֱמֶת וּבְכָל גַּוְנֵי, דְּלֹא מִּבָּעֵי אִם הוּא שׁוֹמֵר אֶת עַצְמוֹ לְסַפֵּר עָלָיו בַּסֵתֶר וּמַקְפִּיד עַל זֶה שֶׁלֹּא יִתְגַּלֶּה לוֹ דְּאָסוּר, שֶׁעַל יְדֵי זֶה מְקַבֵּל עַל עַצְּמוֹ גַּם כֵּן אָרוּר, כְּמָה דִכְתִיב \"אָרוּר מַכֶּה רֵעֵהוּ בַּסָתֶר\", אֶלָּא אֲפִלּוּ אִם הוּא מְשַׁעֵר בְּעַצְּמוֹ, (א) שֶׁהָיָה אוֹמֵר דָּבָר זֶה אַךְ בְּפָנָיו, אוֹ שֶׁהוּא מְסַפֵּר לָשׁוֹן הָרָע על חֲבֵרוֹ בְּפָנָיו מַמָּשׁ, גַּם כֵּן אָסוּר וְלָשׁוֹן הָרָע מִקְרֵי, וּבְצַּד אֶחָד גָּדוֹל אִסוּרוֹ בְּפָנָיו מִשֶּׁלֹּא בְּפָנָיו, דִּבְפָנָיו, לְבַד אִסוּר לָשׁוֹן הָרָע, הוּא מַלְבִּישׁ אֶת עַצְּמוֹ עַל יְדֵי זֶה בְּמִדַּת הָעַזּוּת וְהַחֻצְפָּה וְהוּא מְעוֹרֵר יוֹתֵר מְדָנִים עַל יְדֵי זֶה, וְכַמָּה פְּעָמִים בָּא עַל יְדֵי זֶה גַּם כֵּן לִידֵי הַלְבָּנַת פָּנִים, וּכְמוֹ שֶׁהֶאֱרַכְנוּ לְעֵיל בַּפְּתִיחָה בְּלָאו דְּ\"לֹא תִשָּׂא עָלָיו חֵטְא\". עַיֵּן שָׁם." + ], + [ + "וּמַה שֶּׁנִּמְצָּא לִפְעָמִים הֶתֵּר בְּדִבְרֵי חֲזַ\"ל, בְּאִם לֹא הָיָה מוֹנֵעַ אֶת עַצְּמוֹ מִלּוֹמַר זֶה בְּפָנָיו, הַיְנוּ דַּוְקָא בַּאֲבַק לָשׁוֹן הָרָע, וְדִבֵּר עָלָיו לִישָׁנָא דְּמִשְׁתַּמַּע לִתְרֵי אַפֵּי {שמשתמע לשני אופנים}, וְאִם נְבָאֵר דְּבָרָיו בְּאֹפֶן אֶחָד, לֹא יִהְיֶה עָלָיו שׁוּם גְּנַאי, וְעִנְיָן כָּזֶה יָדוּעַ שֶׁתָּלוּי לְפִי רְצוֹן הָאוֹמֵר וּלְפִי הָאֲמִירָה בִּשְׁעַת מַעֲשֶׂה, שֶׁאִם הוּא רוֹצֶּה מוֹצִיאוֹ בְּקוֹלוֹ וּבִתְנוּעוֹתָיו בְּלָשׁוֹן קַל מְאֹד, דְּלֹא יִהְיֶה מִנְכָּר מִלְּשׁוֹנוֹ שׁוּם גְּנַאי עַל חֲבֵרוֹ וְאִם רוֹצֶּה מוֹצִּיאוֹ מִפִּיו, בְּאֹפֶן שֶׁהַשּׁוֹמֵעַ מֵבִין שֶׁכַּוָּנָתוֹ בְּבֵאוּר אַחֵר שֶׁיֵּשׁ בִּדְבָרָיו לִגְנַאי, וְעִנְיָן זֶה קָשֶׁה מְאֹד לְצַּמְצֵּם, לָכֵן אָמְרוּ חְז\"ל, דְּאִם בְּאָפְנִי תְּנוּעוֹתָיו, שֶׁהוּא מוֹצִּיא עַתָּה דָּבָר זֶה מִפִּיו, אֵין אָדָם מִתְבַּיֵּשׁ לוֹמַר אֲפִלּוּ בִּפְנִי חֲבֵרוֹ, אִם כֵּן מוּכָח שֶׁאֵין כַּוָּנָתוֹ לְגַנּוֹתוֹ, וְעַל כֵּן מֻתָּר, אֲבָל אִם מִנְכָּר מִתְּנוּעוֹתָיו שֶׁכַּוָּנָתוֹ לְגַנּוֹתוֹ, וְאִם כֵּן טֶבַע הָאָדָם לִהְיוֹת מִתְבַּיֵּשׁ לוֹמַר בְּאֹפֶן זֶה בִּפְנִי חֲבֵרוֹ, אַף שֶׁכָּל הָעִנְיָן בְּעַצְּמוּתוֹ, אֲפִלּוּ אִם נְפָרְשׁוֹ לִגְנַאי, הוּא רַק אֲבַק לָשׁוֹן הָרָע וְהוּא אֱמֶת וְהוּא יוֹדֵעַ בְּעַצְּמוֹ, שֶׁהוּא הָיָה אוֹמֵר דָּבָר זֶה אַף בְּפָנָיו, אֲפִלּוּ הָכֵי אָסוּר." + ], + [ + "וּרְאֵה עוֹד אֶת גֹּדֶל אִסוּר לָשׁוֹן הָרָע, (ב) שֶׁאֲפִלּוּ אֵינוֹ מְדַבֵּר מִתּוֹךְ הַשִּׂנְאָה וְלֹא נִתְכַּוֵּן בְּהַסִפּוּר לְגַנּוֹתוֹ, רַק אֲמָרוֹ דֶּרֶךְ שְׂחוֹק וְדֶרֶךְ קַלּוּת רֹאשׁ, אַף עַל פִּי כֵן כֵּיוָן שֶׁעַל פִּי אֱמֶת דִּבְרֵי גְּנַאי הוּא, אָסוּר מִן הַתּוֹרָה." + ], + [ + "אִסוּר סִפּוּר לָשׁוֹן הָרָע הוּא אֲפִלּוּ אִם אֵינוֹ (ג) מְבָאֵר בְּעֵת הַסִפּוּר אֶת הָאִישׁ שֶׁהוּא מְּדַבֵּר עָלָיו, רַק הוּא מְסַפֵּר סְתָם, וּמִתּוֹךְ עִנְיַן הַסִפּוּר נִשְׁמָע לְהַשּׁוֹמֵעַ עַל אֵיזֶה אִישׁ כִּוֵּן המְסַפֵּר הזֶּה, בִּכְלַל לָשׁוֹן הָרָע הוּא. וְיוֹתֵר מִזֶּה, שֶׁאֲפִלּוּ אִם בְּדִבְרֵי סִפּוּרוֹ לֹא הָיָה (ד) שׁוּם עִנְיַן גְּנַאי כְּלָל, רַק שֶׁעַל יְדֵי דְּבָרָיו נִסְבַּב רָעָה אוֹ גְּנוּת לַחֲבֵרוֹ, וְהַמְסַפֵּר הַזֶּה נִתְכַּוֵּן לָזֶה בְּרַמָּאוּתוֹ, גַּם זֶה בִּכְלַל לָשׁוֹן הָרָע הוּא, וְדָבָר זֶה נִקְרָא בְּפִי חֲזַ\"ל בְּשֵׁם לָשׁוֹן הָרָע בְּצִּנְעָא." + ], + [ + "וְיֵשׁ עוֹד הַרְבֵּה אֳפָנִים בְּבַעֲלֵי לָשׁוֹן הָרָע הַמְסַפְּרִין דֶּרֶךְ רַמָּאוּת. וְהוּא, שֶׁמְּסַפְּרִין הָעִנְיָן לְפִי (ה) תֻּמָּן עַל חַבְרֵיהֶן, כְּאִלּוּ אֵינָם יוֹדְעִין שֶׁדָּבָר זֶה שֶׁדִּבְּרוּ לָשׁוֹן הָרָע הוּא, אוֹ שֶׁאֵלּוּ מַעֲשָׂיו שֶׁל פְּלוֹנִי, כָּל זֶה וְכַיּוֹצֵּא בָּזֶה בִּכְלַל לָשׁוֹן הָרָע הוּא." + ], + [ + "וְדַע, (ו) דַּאֲפִלּוּ אִם לֹא בָּא עַל יְדֵי הַלָשׁוֹן הָרָע שֶׁלּוֹ שׁוּם רָעָה לְהָאִישׁ הַהוּא, כְּגוֹן, שֶׁלֹּא קִבְּלוּ הַשּׁוֹמְעִין אֶת דְּבָרָיו, וְכַיּוֹצֵּא בָּזֶה, אַף עַל פִּי כֵן מִּכְּלַל לָשׁוֹן הָרָע לֹא נָפְקָא {לא יצא}, וְצָרִיךְ כַּפָּרָה. וְיוֹתֵר מִזֶּה, דַּאֲפִלּוּ (ז) אִם הוּא מְשַׁעֵר לְכַתְּחִלָּה, שֶׁלֹּא יָבוֹא לַנִּדּוֹן שׁוּם רָעָה עַל יְדֵי דִבּוּרוֹ, אַף עַל פִּי כֵן אָסוּר לוֹ לְסַפֵּר בִּגְנוּתוֹ." + ], + [ + "וְדַע עוֹד כְּלָל גָּדוֹל וְעִקָּר בְּעִנְיָנִים אֵלּוּ, (ח) אִם הוּא רוֹאֶה אָדָם, שֶׁדִּבֵּר דָּבָר אוֹ עָשָׂה מַעֲשֶׂה, בֵּין מִמַּה שֶּׁבֵּין אָדָם לַמָּקוֹם אוֹ מִמַּה שֶּׁבֵּין אָדָם לַחֲבֵרוֹ, וְיֵשׁ לִשְׁפֹּט דְּבָרוֹ וּמַעֲשֵׂהוּ לַצַּד הַטּוֹב וּלְצַּד הַזְּכוּת, אִם הָאִישׁ הַהוּא יְרֵא אֱלֹהִים, נִתְחַיֵּב לָדוּן אוֹתוֹ לְכַף זְכוּת, אֲפִלּוּ אִם הַדָּבָר קָרוֹב וְנוֹטֶה אֵצֶּל הַדַּעַת יוֹתֵר לְכף חוֹבָה. וְאִם הוּא מִן הַבֵּינוֹנִים, אֲשֶׁר יִזָּהֲרוּ מִן הַחֵטְא וּפְעָמִים יִכָּשְׁלוּ בּוֹ, אִם הַסָפֵק שָקוּל, צָּרִיךְ לְהַטּוֹת הַסָפֵק וּלְהכְרִיעוֹ לְכַף זְכוּת, כְּמוֹ שֶׁאָמְרוּ רַזַ\"ל: הַדָּן אֶת חֲבֵרוֹ לְכַף זְכוּת, הַמָּקוֹם יְדִינֵהוּ לְכַף זְכוּת, (ט) וְהוּא נִכְנָס בִּכְלַל מַאֲמָרוֹ יִתְבָּרַךְ: \"בְּצֶּדֶק תִּשְׁפֹּט עֲמִיתֶךָ\". וַאֲפִלּוּ אִם הַדָּבָר נוֹטֶה יוֹתֵר לְכַף חוֹבָה, (י) נָכוֹן מְּאֹד שֶׁיִּהְיֶה הַדָּבָר אֶצְּלוֹ כְּמוֹ סָפֵק וְאַל יַכְרִיעֵהוּ לְכַף חוֹבָה. וּבְמָקוֹם שֶׁהַדָּבָר נוֹטֶה לְכַף זְכוּת, דִּבְוַדַּאי אָסוּר עַל פִּי הַדִּין לְדוּנוֹ לְכַף חוֹבָה, וְהוּא דָּן אוֹתוֹ לְכַף חוֹבָה, וּבִשְׁבִיל זֶה הָלַךְ וְגִנָּהוּ, לְבַד שֶׁעָבַר בָּזֶה עַל \"בְּצֶּדֶק תִּשְׁפֹּט עֲמִיתֶךָ\", (יא) עוֹד עָבַר בָּזֶה עַל אִסוּר סִפּוּר לָשׁוֹן הָרָע." + ], + [ + "וַאֲפִלּוּ בְּמָקוֹם שֶׁהַכַּף חוֹב מַכְרִיעַ יוֹתֵר, דְּמִצַּד הַדִּין לֵיכָּא אִסוּרָא כָּל כָּךְ, אִם יַכְרִיעֵהוּ לְכַף חוֹבָה, הַיְנוּ לְעִנְיַן (יב) שֶׁיֻּסְכַּם בְּעֵינֵי עַצְּמוֹ עָלָיו, שֶׁעָשָׂה שֶׁלֹּא כַּדִּין, אֲבָל אֵין לְמַהֵר לֵילֵךְ וּלְבַזּוֹתוֹ עֲבוּר זֶה אֵצֶל אֲחֵרִים, אִם לֹא שֶׁיַּשְׁלִימוּ כָּל הַפְּרָטִים הַמְבֹאָרִים לְקַמָּן בִּכְלָל ד' וְה' וּבִכְלָל י' כִּי יֵשׁ הַרְבֵּה דְּבָרִים, שֶׁאֲפִלּוּ אִם אֵין הַדִּין עִמּוֹ, גַּם כֵּן אָסוּר לְבַזּוֹתוֹ עֲבוּר זֶה, כַּמְבֹאָר לְהַמְעַיֵּן בִּכְלָלִים אֵלּוּ." + ] + ] + }, + "Principle 4": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאַר אִסּוּר לָשׁוֹן הָרָע מִבֵּין אָדָם למָּקוֹם. וְתִקּוּן עֵל חֵטְא זֶה, וּבוֹ י\"ב סְעִיפִים." + ], + "": [ + [ + "אָסוּר לְסַפֵּר עַל חֲבֵרוֹ, אֲפִלּוּ שֶׁלֹּא בְּפָנָיו, וְהוּא אֱמֶת, דָּבָר שֶׁיִּתְבַּזֶּה עַל יְדֵי זֶה, וְלָא מִבָּעֵי {ואין צריך לומר} בִּדְבָרִים שֶׁל גְּנַאי בְּעָלְמָא, כְּגוֹן (א) לִזְכֹּר עָלָיו מַעֲשֵׂה אֲבוֹתָיו וּקְרוֹבָיו אוֹ לִזְכֹּר עָלָיו מַעֲשָׂיו הָרִאשׁוֹנִים, בֵּין שֶׁהָיוּ (ב) דְּבָרִים שֶׁבֵּין אָדָם לַמָּקוֹם אוֹ (ג) דְּבָרִים שֶׁבֵּין אָדָם לַחֲבֵרוֹ, כֵּיוָן שֶׁהוּא מִתְנַהֵג עַתָּה כַּשּׁוּרָה, אָסוּר לְגַנּוֹתוֹ בָּזֶה וְלָשׁוֹן הָרָע מִקְּרֵי. אֶלָּא אֲפִלּוּ אִם רָאָהוּ זֶה מִקָּרוֹב בֵּינוֹ לְבֵין עַצְּמוֹ, (ד) שֶׁעָשָׂה דָּבָר שֶׁאֵין רָאוּי עַל פִּי הַדִּין, וְהוּא מֵהַדְּבָרִים שֶׁבֵּין אָדָם לַמָּקוֹם, (דְּבִדְבָרִים שֶׁבֵּין אָדָם לַחֲבֵרוֹ, יֵשׁ בָּזֶה חִלּוּקִים רַבִּים, וּנְבָאֵר אִם יִרְצֶּה ה' לְקַמָּן בִּכְלָל י'), גַּם כֵּן אָסוּר לְגַנּוֹתוֹ בָּזֶה, אֲפִלּוּ שֶׁלֹּא בְּפָנָיו, אִם לֹא עַל פִּי הַפְּרָטִים הַמְבֹאָרִים לְקַמָּן בְּסָעִיף ז' *.", + "*ודע, דכל זה בסתם איש ישראל, כמו שיבאר לקמן בסעיף ג', אבל אם נתברר לו לפי הענין, שסבת העון הוא מפני שיש בו אפיקורסות, חס ושלום, על איש כזה לא נצטוינו בלאו ד\"לא תלך רכיל\", שאיננו בכלל \"עמיתך\", ופרטי דין האיש הזה מבאר לקמן בכלל ח'. " + ], + [ + "וְאֵין חִלּוּקּ בָּזֶה, בֵּין אִם הוּא לָאו גָּמוּר אוֹ עֲשֵׂה גְּמוּרָה דְּאוֹרַיְתָא הַמְפֻרְסָם שֶׁהוּא אָסוּר, שֶׁבְּוַדַּאי יִתְבַּזֶּה מְּאֹד לִפְנֵי הַשּׁוֹמֵּעַ עַל יְדֵי סִפּוּרוֹ, אֲפִלּוּ אִם הוּא דָּבָר, (ה) שֶׁאֵין נִזְהָרִין בָּזֶה הַרְבֵּה מֵהֲמוֹנֵי יִשְׂרָאֵל, וְאֵין לוֹ בָּזֶה גְּנוּת גָּדוֹל כָּל כָּךְ, כְּגוֹן לוֹמַר עַל אֶחָד (ו) שֶׁאֵינוֹ רוֹצֶּה לִלְמֹד תּוֹרָה אוֹ שֶׁדָּבָר פְּלוֹנִי שֶׁסִפֵּר הוּא שֶׁקֶר (אִם לֹא שֶׁיֵּשׁ תּוֹעֶלֶת בָּזֶה שֶׁהוֹדִיעַ לַחֲבֵרוֹ שֶׁהַמַּעֲשֶׂה הוּא שֶׁקֶר וּמְכַוֵּן רַק לְתוֹעֶלֶת וּכְעֵין שֶׁנְּבָאֵר לְקַמָּן בִּכְלָל י') וְכָל כַּיּוֹצֵּא בָּזֶה אַף עַל פִּי כֵן אָסוּר, כֵּיוָן שֶׁעַל כָּל פָּנִים לְפִי דְּבָרָיו הוּא אִישׁ, שֶׁאֵינֶנּוּ מְקַיֵּם אֶת הַתּוֹרָה. וַאֲפִלּוּ לְסַפֵּר עָלָיו בְּעַנְפֵי הַמִּצְּוֹת, כְּגוֹן שֶׁהוּא עַצְּרָן בְּמָמוֹן וְאֵינוֹ מְכַבֵּד שַׁבָּת כָּרָאוּי, שֶׁדָּבָר זֶה נִכְלָל בְּמִצְּוַת עֲשֵׂה דְּזָכוֹר, וּכְמוֹ שֶׁכָּתב בְּסֵפֶר \"חֲרֵדִים\", אוֹ אֲפִלּוּ הוּא מִלְּתָא דְּרַבָּנָן בְּעָלְמָא, שֶׁהֵם אָמְּרוּ, (ז) שֶׁאֵין רָאוּי לַעֲשׂוֹת זֶה הַדָּבָר לְכַתְּחִלָּה, וְהוּא מְסַפֵּר עָלָיו, אֲפִלּוּ שֶׁלֹּא בְּפָנָיו, וְהוּא אֱמֶּת, שֶׁרָאָהוּ בְּעַצְמוֹ שֶׁעָשָׂה הַדָּבָר הַזֶּה, (ח) גַּם כֵּן אָסוּר." + ], + [ + "אַךְ יִתְחַלֵּק זֶה הַדִּין לִפְרָטִים אֲחָדִים וּכְמוֹ שֶׁאֲבָאֵר, דְּאִם הוּא (ט) אִישׁ בֵּינוֹנִי כִּסְתָם אִישׁ יִשְׂרָאֵל, שֶׁדַּרְכּוֹ לְהִשָּׁמֵר מֵחֵטְא וְנִכְשָׁל בְּחֵטְא רַק לִפְעָמִים, (י) וְיֵשׁ לִתְלוֹת, שֶׁעָשָׂה דָּבָר זֶה שֶׁלֹּא בְּמִּתְכַּוֵּן, (יא) אוֹ שֶׁלֹּא הָיָה יוֹדֵעַ שֶׁדָּבָר זֶה אָסוּר, אוֹ שֶׁהָיָה סָבוּר שֶׁהוּא חֻמְרָא וּמִדָּה טוֹבָה בְּעָלְמָא, שֶׁהַכְּשֵׁרִים נִזְהָרִין בָּזֶה, (יב) אֲזַי אֲפִלּוּ רָאוּהוּ כַּמָּה פְּעָמִים שֶׁעָבַר עַל זֶה, בְּוַדַּאי יֵשׁ לִתְלוֹת בָּזֶה, וַאֲסוּרִים לְגַלּוֹתוֹ, כְּדֵי שֶׁלֹּא יִהְיֶה לְבוּז בְּעֵינִי עַמּוֹ, וַאֲפִלּוּ בְּעֵינִי עַצְּמוֹ גַּם כֵּן לֹא יִתְבַּזֶּה, וְאָסוּר לִשְׂנֹא אוֹתוֹ עֲבוּר זֶה, דְּצָּרִיךְ לְדוּנוֹ לְכַף זְכוּת, וְהוּא מִצְוַת עֲשֵׂה דְּאוֹרַיְתָא שֶׁל \"בְּצֶּדֶק תִּשְׁפֹּט עֲמִיתֶךָ\" לְכַמָּה פּוֹסְקִים." + ], + [ + "אֲבָל אִם (יג) יֵרָאֶה לָהֶן, שֶׁהַחוֹטֵא יָדַע אֶת עֶצֶּם אִסוּרוֹ וְגַם בְּמִתְכַּוֵּן עָשָׂה אֶת הַחֵטְא כְּבִיאַת עֲרָיוֹת וַאְכִילַת דְּבָרִים אֲסוּרִים וְכַיּוֹצֵּא בָּזֶה, (יד) שֶׁנִּתְפַּשֵּׁט יְדִיעַת אִסוּרָן בְּיִשְׂרָאֵל, תָּלוּי בָּזֶה, אִם הוּא אָדָם בֵּינוֹנִי בִּשְׁאָרֵי דְּבָרִים, שֶׁדַּרְכּוֹ לְהִשְׁתַּמֵּר עַל פִּי הָרֹב מֵהַחֵטְא, וּבָזֶה לֹא רָאוּהוּ שֶׁנִּכְשַׁל, רַק פַּעַם אַחַת בַּסֵתֶר, אֲסוּרִין לְגַלּוֹת אֶת חֶטְאוֹ לַאֲחֵרִים, (טו) אֲפִלּוּ שְׁלֹּא בְּפָנָיו, וְהַמְגַלֶּה אוֹתוֹ, אָשׁוֹם אָשַׁם עַל זֶה כִּי אוּלַי הַחוֹטֵא הַהוּא שָׁב מִדַּרְכּוֹ הָרָעָה וִיגוֹנָיו בְּרַעֲיוֹנָיו עַל זֶה הַחֵטְא וְהוּא נְשׂוּא עָוֹן לִפְנִי ה', כִּי עִקַּר הַתְּשׁוּבָה לְפִי מְרִירוּת הַלֵּב, וּכְשֶׁיְּסַפֵּר זֶה אֶת הַחֵטְא לִפְנִי הֶהָמוֹן, יִהְיֶה לְבוּז וּלְקָלוֹן בְּעֵינֵיהֶם, אַחַר אֲשֶׁר נִחַם עַל רָעָתוֹ וְנִסְלַח לוֹ עַל עֲוֹנוֹ, עַל כֵּן יֶחֱטָא וְאָשֵׁם הָאֱוִיל הַמַּזְכִּיר עֲוֹנוֹ. (טז) וַאֲפִלּוּ לְדיָּנִי הָעִיר אֵין לְגלּוֹת, וְאַף שֶׁיֵּשׁ אִתּוֹ עֵד שֵׁנִי לְהָקִים דָּבָר (דְּאִי לֹא בְּלָאו הָכִי {בלא זה} אָסוּר לְגַלּוֹת, כִּי אֲסוּרִין הַדַּיָּנִים לְהַאֲמִין לִדְבָרָיו וְיַחֲזִיקוּ אוֹתוֹ רַק לְבַעַל לָשׁוֹן הָרָע, וּכְמוֹ שֶׁנִּכְתֹּב אַחַר כָּךְ) כֵּיוָן שֶׁלֹּא יִהְיֶה תּוֹעֶלֶת מִדָּבָר זֶה, רַק צָרִיךְ לְהוֹכִיחַ אוֹתוֹ (יז) בֵּינוֹ לְבֵין עַצְּמוֹ, עַל אֲשֶׁר הִמְרָה אֶת אֱלֹהָיו בְּחֶטְאוֹ, וְשֶׁיִּרְאֶה לִגְדֹּר אֶת עַצְּמוֹ מִכָּאן וָאֵילָךְ מֵהַסִבּוֹת שֶׁהֱבִיאוּהוּ לָזֶה, כְּדֵי שֶׁלֹּא יָבוֹא עוֹד לִידֵי חֵטְא, וְיִזָּהֵר הַמּוֹכִיחוֹ לְדַבֵּר לוֹ בְּלָשׁוֹן רַכָּה כְּדֵי שֶׁלֹּא יַכְלִימֶּנּוּ, כְּדִכְתִיב: \"הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ וְלֹא תִשָּׂא עָלָיו חֵטְא\" (יח) וְכָל זֶה שֶׁכָּתַבְנוּ הוּא אֲפִלּוּ אִם הוּא רַק אָדָם בֵּינוֹנִי בִּשְׁאָר דְּבָרִים, וְכָל שֶׁכֵּן אִם הוּא אִישׁ תַּלְמִיד חָכָם וִירֵא חֵטְא, אַךְ עַתָּה גָּבַר יִצְּרוֹ עָלָיו, בְּוַדַּאי עָוֹן גָּדוֹל הוּא לְפַרְסֵם חֶטְאוֹ וְאָסוּר אֲפִלּוּ לְהַרְהֵר אַחֲרָיו כִּי בְּוַדַּאי עָשָׂה תְּשׁוּבָה, וְאַף אִם יִצְרוֹ נִתְחַזֵּק עָלָיו פַּעַם אַחַת, נַפְשׁוֹ מָרָה לוֹ אַחַר כָּךְ עַל זֶה וּלְבָבוֹ יָרֵא וְחָרֵד מְאֹד עַל אַשְׁמָתוֹ, וּכְמוֹ שֶׁאָמְרוּ חֲזַ\"ל: אִם רָאִיתָ תַּלְמִיד חָכָם, שֶׁעָבַר עֲבֵרָה בַּלַּיְלָה אַל תְּהַרְהֵר אַחֲרָיו בַּיּוֹם, שֶׁבְּוַדַּאי עָשָׂה תְּשׁוּבָה *.", + "*וכל זה שכתבנו באלו הסעיפים הוא בשאין הדבר הזה מועיל לאפרושי מאסורא, אבל אם הוא (יט) מועיל לאפרושי מאסורא, כגון, שראה לאשת איש שזנתה, דמן הדין נאסרה עבור זה להבעל, אפלו ראה דבר זה ביחידי, צריך (כ) לגלות (כא) להבעל כדי להפרישו מאסור, ודוקא אם ראה בעצמו שזנתה, דמן הדין נאסרה על ידי זנות להבעל, אבל אם שמע זה מאנשים אחרים, דמן הדין לא נאסרה על ידי זה להבעל, או שאר אפנים כיוצא בזה אסור לגלות. ואפלו אם ראה בעצמו שזנתה, לא יגלה, רק אם הוא משער, (כב) שאפשר שהבעל יאמין לו כבי תרי (כשני עדים) ויפרש על ידי זה ממנה, אבל בלאו הכי אסור לו לגלות דבר זה להבעל וכל שכן לזולתו. " + ], + [ + "אֲבָל (כג) אִם הוּא רוֹאֶה שֶׁהַחוֹטֵא הוּא מֵהָאֱוִילִים הַלֵּצִּים הַשּׂוֹנְאִים לְמוֹכִיחָם, כְּדִכְתִיב {משלי ט' ח'}: \"אַל תּוֹכַח לֵץ פֶּן יִשְׂנָאֶךָּ\", וּבְוַדַּאי לֹא יִתְקַבְּלוּ דְּבָרָיו בְּאָזְנָיו, וַאֲנָשִׁים כָּאֵלּוּ בְּנָקֵל לָהֶם לִשְׁנוֹת בְּאִוַּלְתָּם, וְאִם כֵּן יוּכַל לִהְיוֹת שֶׁיָּבוֹא עוֹד הַפַּעַם לִידֵי חֵטְא, עַל כֵּן טוֹב לָהֶם, שֶׁיַּגִּידוּ לְדַיָּנִי הָעִיר, כְּדֵי שֶׁהֵם יְיַסְרוּהוּ עַל עֲוֹנוֹ וְיַפְרִישׁוּהוּ מֵהָאִסוּר עַל לְהַבָּא, וְנִרְאֶה דְּהוּא הַדִּין (כד) לִקְרוֹבָיו שֶׁל הַחוֹטֵא, אִם דִּבְרֵיהֶם יִהְיוּ מִתְקַבְּלִין לוֹ, וְעַיֵּן בִּבְאֵר מַיִם חַיִּים. וְכָל כַּוָּנַת הַמְסַפֵּר תִּהְיֶה לְשֵׁם שָׁמַיִם וּבְקִּנְאַת ה', לֹא בְּשִׂנְאָתוֹ לוֹ עַל דָּבָר אַחֵר. וְהַשּׁוֹפְטִים גַּם כֵּן יְיַסְרוּ אֶת הַחוֹטֵא (כה) בְּהַצְּנִעַ וְלֹא יַלְבִּינוּ פָּנָיו בָּרַבִּים, כְּדִכְתִיב \"הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ וְלֹא תִשָּׂא עָלָיו חֵטְא\" וְכָל זֶה אִם רָאוּהוּ בִּשְׁנַיִם, אֲבָל אִם הוּא עֵד אֶחָד, (כו) לֹא יָעִיד עַל חֲבֵרוֹ, כִּי עֵדוּתוֹ חִנָּם, לְפִי שֶׁאֵין סוֹמְכִין עָלֶיהָ כְּמוֹ שֶׁנֶּאֱמַר {דברים י\"ט ט\"ו}: \"לֹא יָקוּם עֵד אֶחָד בְּאִישׁ לְכָל עָוֹן וּלְכָל חַטָאת\". לָכֵן מוֹצִּיא שֵׁם רַע יֵחָשֵׁב, וְאָמְרוּ רַבּוֹתֵינוּ: כָּל הַמֵּעִיד יְחִידִי עַל חֲבֵרוֹ בִּדְבַר עֲבֵרָה וְכוּ' וְאָמְרוּ חֲזַ\"ל: ג' הַקָּדוֹשׁ בָּרוּךְ הוּא שׂוֹנְאָן, וְאֶחָד מֵהֶם הָרוֹאֶה דְּבַר עֶרְוָה בַּחֲבֵרוֹ וּמֵעִיד בּוֹ בִּיחִידִי. (כז) אַךְ יָכוֹל לְגַלּוֹת הַדָּבָר בְּהַצְּנֵעַ לְרַבּוֹ וּלְאִישׁ סוֹדוֹ, אִם יֵדַע כִּי יַאֲמִין דְּבָרָיו (כח) כְּדִבְרֵי שְׁנֵי עֵדִים, וּמִתָּר לְרַבּוֹ לִשְׂנֹא אוֹתוֹ עֲבוּר זֶה וּלְהִתְרַחֵק מֵחֶבְרָתוֹ, עַד אֲשֶׁר יִוָּדַע לוֹ, שֶׁשָּׁב מִדַּרְכּוֹ הָרָעָה, אֲבָל אָסוּר לְרַבּוֹ לְסַפֵּר דָּבָר זֶה לַאֲחֵרִים, דְּלֹא עָדִיף מֵּאִם רָאָה בְּעַצְמוֹ, וּכְמוֹ שֶׁכָּתַבְנוּ לְעֵיל בְּסָעִיף ד'." + ], + [ + "וְנִרְאֶה לִי עוֹד בְּאִישׁ, אֲשֶׁר מִשְׁפָּטוֹ לִשְׁנוֹת בְּאִוַּלְתּוֹ, דְּאַף אִם רַבּוֹ אֵינְנּוּ צָּנוּעַ כָּל כָּךְ וְאֶפְשָׁר שֶׁיִּתְודַּע מִמֶּנּוּ לֶהָמוֹן, אֲבָל הוּא אִישׁ שֶׁדְּבָרָיו יִהְיוּ נִשְׁמָעִין בְּתוֹכָחָה לְהַחוֹטֵא, שֶׁלֹּא יִשְׁנְה עוֹד בְּאִוּלְתּוֹ, אֶפְשָׁר גַּם כֵּן שֶׁמֻּתָּר לְגַלּוֹת לוֹ, כֵּיוָן שֶׁכַּוָּנַת הַמְסַפֵּר הוּא לְתוֹעֶלֶת הַחוֹטֵא וְלֹא לְגַנּוֹתוֹ. וְעַתָּה נַחֲזֹר לְעִנְיָנֵנוּ הַנַּ\"ל, דַּאֲפִלּוּ אִם רָאוּהוּ שְׁנַיִם בְּעֵת עֲשִׂיַּת הַחֵטְא וְהוּא אִישׁ, שֶׁנָּקֵל לוֹ לִשְׁנוֹת בְּאִוַּלְתּוֹ, אַף עַל פִּי כֵן אֵין מֻתָּר רַק לְגַלּוֹת לְדַיָּנֵי הָעִיר וְלֹא לַאֲחֵרִים, כִּי עַל כָּל פָּנִים הֲלֹא לֹא רְאִינוּהוּ שֶׁעָבַר עַל זֶה הָאִסוּר, רַקּ פַּעַם אַחַת, אוּלַי גָּבַר אָז יִצְּרוֹ עָלָיו וְאַחַר כָּךְ שָׁב בִּתְשׁוּבָה וְנֶאֱנַח בִּמְרִירוּת לֵב עַל זֶה, עַל כֵּן לֹא יָצָּא הַחוֹטֵא עֲדַיִן מִכְּלַל \"עֲמִיתֶךָ\" בָּזֶה." + ], + [ + "וְכָל אֵלּוּ הַדִּינִין שֶׁכָּתַבְנוּ הוּא דַּוְקָא בְּאִישׁ, אֲשֶׁר מִנְהָגוֹ וְדַרְכּוֹ לְהִתְחָרֵט עַל חֲטָאָיו, (כט) אֲבָל אִם בָּחַנְתָּ אֶת דַּרְכּוֹ, כִּי אֵין פַּחַד אֱלֹהִים לְנֶגֶד עֵינָיו וְתָמִיד יִתְיַצֵּב עַל דֶּרֶךְ לֹא טוֹב, כְּמוֹ הפּוֹרֵק מֵעָלָיו עֹל מַלְכוּת שָׁמַיִם אוֹ שֶׁאֵינוֹ נִזְהָר מֵעְבֵרָה אַחת, אֲשֶׁר כָּל שַׁעַר עַמּוֹ יוֹדְעִים שֶׁהִיא עֲבֵרָה, דְּהיְנוּ בֵּין שֶׁאוֹתָה הָעֲבֵרָה, שֶׁהוּא רוֹצֶּה לְגַלּוֹת, עָשָׂה הַחוֹטֵא כַּמָּה פְּעָמִים בְּמֵזִיד אוֹ שֶׁעָבר בְּמֵזִיד כַּמָּה פְּעָמִים עֲבֵרָה אַחַת הַמְפֻרְסֶמֶת לַכֹּל שֶׁהִיא עֲבֵרָה, אִם כֵּן מוּכָח מִנֵּה שֶׁלֹּא מֵחֲמַת שֶׁגָּבַר יִצְּרוֹ עָלָיו עָבַר עַל דִּבְרֵי ה' כִּי אִם בִּשְׁרִירוּת לִבּוֹ הוּא הוֹלֵךְ, וְאֵין פַּחַד אֱלֹהִים לְנְגֶד עֵינָיו, לָכֵן מֻתָּר לְהַכְלִימוֹ (ל) וּלְסַפֵּר בִּגְנוּתוֹ בֵּין בְּפָנָיו וּבֵין שֶׁלֹּא בְּפָנָיו. וְאִם הוּא יַעֲשֶׂה מַעֲשֶׂה אוֹ יְדַבֵּר דָּבָר, וְיֵשׁ לְשָׁפְטוֹ לְצַּד הַזְּכוּת וּלְצַד הַחוֹב, צָּרִיךְ לְשָׁפְטוֹ לְצַּד הַחוֹב, אַחֲרֵי שֶׁנִּתְחַזֵּק לְרָשָׁע גָּמוּר בִּשְׁאָר עִנְיָנָיו, וְכֵן אָמְרוּ רַבּוֹתֵינוּ \"לֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ\", עַם שֶׁאִתְּךָ בְּתוֹרָה וּבְמִצְוֹת, אַל תּוֹנֵהוּ בִּדְבָרִים, וַאֲשֶׁר לֹא שָׁת לִבּוֹ לִדְבַד ה', מֻתָּר לְהַכְלִימּוֹ בְּמַעֲלָלָיו וּלְהוֹדִיעַ תּוֹעֲבוֹתָיו וְלִשְׁפֹּךְ בּוּז עָלָיו, וְעוֹד אָמְרוּ: מְפַרְסְמִין אֶת הַחֲנֵפִים מִפְּנִי חִלּוּל ה', וְכָל שֶׁכֵּן (לא) אִם הוֹכִיחַ אוֹתוֹ בָּזֶה וְלֹא חָזַר, דְּמֻתָּר לְפַרְסְמוֹ וּלְגַלּוֹת עַל חֲטָאָיו בְּשַׁעַר בַּת רַבִּים וְלִשְׁפֹּךְ בּוּז עָלָיו, עַד שֶׁיַּחֲזֹר לְמוּטָב, וּכְמוֹ שֶׁכָּתַב הָרַמְבַּ\"ם בְּסוֹף פֶּרֶקּ ו' מֵהִלְכוֹת דֵּעוֹת {הלכה ח'}, אַךְ יֵשׁ לִזָּהֵר שֶׁלֹּא לִשְׁכֹּחַ (לב) פְּרָטִים אֲחָדִים הַמִּצְטָרְכִים לָזֶה, וּכְתַבְתִּים בִּבְאֵר מַיִם חיִּים." + ], + [ + "כְּשֶׁבֵּית דִּין (לג) אוֹמְרִים לְאָדָם דִּין אֶחָד בְּמַה שֶּׁהוּא (לד) בְּקוּם וַעֲשֵׂה, בֵּין שֶׁהוּא דְּבָרִים שֶׁבֵּין אָדָם לַמָּקוֹם אוֹ דְּבָרִים שֶׁבֵּין אָדָם לַחֲבֵרוֹ, וְאֵינוֹ רוֹצֶּה לְקַיֵּם בְּשׁוּם אֹפֶן, וְאֵין לוֹ תְּשׁוּבָה בְּמַה שֶּׁאֵינוֹ מְקַיֵּם, מֻתָּר לְסַפֵּר גְּנוּתוֹ וְאַף לִרְשֹׁם אֶת גְּנוּתוֹ בְּסֵפֶר הַזִּכְרוֹנוֹת לְדוֹר דּוֹרִים. וְאִם הֵשִׁיב תְּשׁוּבָה בַּאֲמַתְלָאוֹת, שֶׁתָּלוּי לְפִי דָּבָר הַמָּסוּר לַלֵּב, דִּינוֹ כָּךְ, אִם אָנוּ מְבִינִים שֶׁהַתְּשׁוּבָה זוֹ אֵינֶנָּה אֱמֶת רַק לְהוֹצִיא מִדַּעְתֵּנוּ, אֵין אָנוּ צְּרִיכִין לְהַאֲמִינוֹ (לה) וּמִתָּר לְסַפֵּר בִּגְנוּתוֹ וְאַף לִרְשֹׁם כַּנַּ\"ל, אֲבָל אִם הַדָּבָר סָפֵק, אָסוּר לְסַפֵּר בִּגְנוּתוֹ." + ], + [ + "וְעַתָּה נַחֲזֹר לָעִנְיָן שֶׁפָּתַחְנוּ בּוֹ, (לו) דְּמִמַּה שֶּׁכָּתַבְנוּ בְּרֹאשׁ הַסִימָן נִלְמַד, דְּאָסוּר לְגַנּוֹת אֶת חֲבֵרוֹ לְסַפֵּר עָלָיו מִדּוֹת הַמְגֻנּוֹת שֶׁיֵּשׁ לוֹ, כְּגוֹן שֶׁרָאָה עָלָיו שֶׁנִּתְגָּאָה, (לז) אוֹ כָּעַס בְּדָבָר שֶׁלֹּא כַּהֹגֶן אוֹ שְׁאָרֵי מִדּוֹת מְגֻנּוֹת, דְּזֶה וַדַּאי גְּנַאי גָּמוּר הוּא, וְאַף שֶׁהוּא אֱמֶת, מִי יוֹדֵעַ, אִם לֹא עָשָׂה תְּשׁוּבָה וְלִבּוֹ מַר לוֹ עַל הַמִּדּוֹת הָרָעוֹת הָאֵלּוּ, וַאֲפִלּוּ אִם הוּא רוֹאֶה עָלָיו, שֶׁהֻרְגַּל בְּאוֹתָן הַמִּדּוֹת הָרָעוֹת וְאֵין לִבּוֹ מַר עֲלֵיהֶם כְּלָל, אַף עַל פִּי כֵן אָסוּר לוֹ לֵילֵךְ וּלְהַלְעִיג עָלָיו, (לח) דְּאוּלַי אֵינוֹ יוֹדֵעַ אֶת חֹמֶר אִסוּרָן, כִּי בֶּאֱמֶת זֶה אָנוּ רוֹאִין בְּחוּשׁ לְכַמָּה אֲנָשִׁים וַאֲפִלּוּ מִבַּעֲלֵי תּוֹרָה, שֶׁאֵין מַחֲזִיקִּין הַמִּדּוֹת הָרָעוֹת הָאֵלּוּ לְאִסוּר גָּדוֹל כָּל כָּךְ, כְּמוֹ שֶׁהֵם עַל פִּי אֱמֶת לַמִּתְבּוֹנֵן בָּהֶם בַּכְּתוּבִים וּמַאַמְרֵי חֲזַ\"ל, רַק לְדָבָר שֶׁאֵינוֹ הָגוּן סְתָם, וְאוּלַי גַּם הַחוֹטֵא הַזֶּה דַּעְתּוֹ כֵּן, וְאִם הָיָה יוֹדֵעַ אֶת חֹמֶר אִסוּרָן כְּמוֹ שֶׁהֵם, אֶפְשָׁר שֶׁהָיָה מִתְחַזֵּק בְּכָל כֹּחוֹתָיו שֶׁלֹּא לַעֲבֹר עֲלֵיהֶן, (וּכְבָר נִמְצָּא בְּשַׁבָּת {דף ס\"ט}: שָׁגַג בְּכָרֵת וְהֵזִיד בְּלָאו שְׁמֵה שְׁגָגָה) וְאַדְּרַבָּה, אִם רוֹאֶה אוֹתוֹ שֶׁהֻרְגַּל בְּאַחַת מֵהַמִּדּוֹת הָרָעוֹת הַנַּ\"ל, יֵשׁ לוֹ לְהוֹכִיחוֹ וּלְהַצִּיעַ לְפָנָיו אֶת חֹמֶר אִסוּרָן, וּבָזֶה יְקַיֵּם מִצְּוַת עֲשֵׂה דְּ\"הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ\", (לט) וְאֶפְשָׁר שֶׁיּוֹדֶה לוֹ שֶׁעַוְלָה הוּא עוֹשֶׂה, אֲבָל עַתָּה דַּרְכּוֹ יְשָׁרָה בְּעֵינָיו, וּכְמוֹ שֶׁנֶּאֱמַר {משלי כ\"א ב'}: \"כָּל דֶּרֶךְ אִישׁ יָשָׁר בְּעֵינָיו\" עַל כֵּן (מ) אָסוּר לְהַחֲזִיקּוֹ עַל יְדֵי זֶה לְרָשָׁע וְלֵילֵךְ לְסַפֵּר עָלָיו." + ], + [ + "וְאַף עַל פִּי כֵן (מא) אִם רוֹאֶה אָדָם (מב) בִּאֶחָד מִדָּה מְגֻנָּה, כְּגוֹן: גַּאֲוָה אוֹ כַּעַס אוֹ שְׁאָרֵי מִדּוֹת רָעוֹת אוֹ שֶׁהוּא בַּטְלָן מִתּוֹרָה וְכַיּוֹצֵא בָּזֶה, נָכוֹן לוֹ לְסַפֵּר דָּבָר זֶה לִבְנוֹ אוֹ לְתַלְמִידָיו וּלְהַזְהִירָם, שֶׁלֹּא יִתְחַבְּרוּ עִמּוֹ, כְּדֵי שֶׁלֹּא יִלְמְדוּ מִמַּעֲשָׂיו, כִּי הָעִקָּר מַה שֶּׁהִזְהִירָה הַתּוֹרָה בְּלָשׁוֹן הָרָע, אֲפִלּוּ עַל אֱמֶת, הוּא אִם כַּוָּנָתוֹ לְבַזּוֹת אֶת חֲבֵרוֹ וְלִשְׂמֹחַ לִקְלוֹנוֹ, אבָל אִם כַּוָּנָתוֹ לִשְׁמֹר אֶת חֲבֵרוֹ שֶׁלֹּא יִלְמֹד מִמַּעֲשָׂיו (מג) פָּשׁוּט דְּמֻתָּר וּמִצְּוָה נַמֵּי אִיכָּא {גם כן יש}. אַךְ בְּאֹפֶן זֶה וְכַיּוֹצֵא בָּזֶה נִרְאֶה, דְּמִצְוָה לְהַמְסַפֵּר לְבָאֵר הַטַּעַם, לָמָּה מְסַפֵּר בִּגְנוּתוֹ שֶׁל חֲבֵרוֹ, כְּדֵי שֶׁלֹּא יִטְעֶה הַשּׁוֹמֵעַ לְהַתִּיר עַל יָדוֹ יוֹתֵר מִזֶּה, וְגַם שֶׁלֹּא יָבוֹא לִתְמֹהַ עָלָיו, שֶׁהוּא סוֹתֵר אֶת עַצְּמוֹ, כִּי פַּעַם יֹאמַר לוֹ, שֶׁאָסוּר לְסַפֵּר אֲפִלּוּ עַל אֱמֶת, כְּמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן בִּכְלָל ט', שֶׁמִּצְוָה רַבָּה הִיא לְהַפְרִישׁ בָּנָיו הַקְּטַנִּים מִּזֶּה הֶעָוֹן, וְעַתָּה הוּא מְסַפֵּר בְּעַצְּמוֹ, (וּבְהַאי גַּוְנָא אִיתָא {וכיוצא בזה כתוב} בְּשֻׁלְחָן עָרוּךְ יוֹרֶה דֵּעָה, אִם הוּא מַתִּיר דָּבָר, שֶׁיֵּשׁ פּוֹסְקִים לְאִסוּר בְּעֶרֶב שַׁבָּת וְכַיּוֹצֵא בָּזֶה)." + ], + [ + "וְדַע עוֹד עִקָּר גָּדוֹל בְּעִנְיָנִים אֵלּוּ, אִם אֶחָד רוֹצֶּה לְהַכְנִיס אֶת חֲבֵרוֹ בְּעִנְיָנָיו, כְּגוֹן, לְשָׂכְרוֹ לִמְלַאכְתּוֹ אוֹ לְהִשְׁתַּתֵּף עִמּוֹ אוֹ לַעֲשׂוֹת שִׁדּוּךְ עִמּוֹ וְכָל כְּהַאי גַּוְנָא {וכל כיוצא בזה}, אֲפִלּוּ לֹא שָׁמַע עָלָיו עַד עַתָּה שׁוּם רָעָה, אֲפִלּוּ הָכֵי {פֵּרוּשׁ: אעפִּ\"כֵ} מֻתָּר לִדְרושׁ וְלַחֲקֹר אֵצֶּל אֲנָשִׁים עַל מַהוּתוֹ וְעִנְיָנוֹ, אַף דְּיָכוֹל לִהְיוֹת, שֶׁיְּסַפְּרוּ לוֹ גְּנוּתוֹ, אֲפִלּוּ הָכֵי מֻתָּר, כֵּיוָן דְּכַוָּנָתוֹ לְטוֹבַת עַצְּמוֹ לְבַד, כְּדֵי שֶׁלֹּא יִצְּטָרֵךְ אַחַר כָּךְ לָבוֹא לִידֵי הֶזֵּק וְלִידֵי (מד) מַצָּה וּמְרִיבָה וְחִלּוּל ה', חַס וְשָׁלוֹם. אַךְ נִרְאֶה לִי, שֶׁצָּרִיךְ שֶׁיּוֹדִיעַ לְמִי שֶׁשּׁוֹאֵל מֵאִתּוֹ עָלָיו, שֶׁרוֹצֶה לַעֲשׂוֹת שִׁדּוּךְ עִמּוֹ אוֹ כָּל עִנְיְנֵי הִשְׁתַּתְּפוּת וְכַנַּ\"ל, וּבָזֶה לֹא יִהְיֶה עָלָיו שׁוּם חֲשַׁשׁ אִסוּר לֹא מִפְּנִי שְׁאֵלָתוֹ, שֶׁהוּא אֵין מִתְכַּוֵּן לְגַנּוֹתוֹ רַק לְטוֹבת עַצְּמוֹ כַּאֲשֶׁר בֵּאַרְנוּ, (אַךְ יִזָּהֵר שֶׁלֹּא יַאֲמִין אֶת תְּשׁוּבָתוֹ בְּהַחְלָטָה מִפְּנִי קַבָּלַת לָשׁוֹן הָרָע רַק דֶּרֶךְ חֲשָׁשׁ בְּעָלְמָא לִשְׁמֹר אֶת עַצְּמוֹ), וְגַם אֵין לוֹ שׁוּם אִסוּר מִפְּנִי תְּשׁוּבַת חֲבֵרוֹ דְּנֵימָא דְּעָבַר בָּזֶה עַל \"לִפְנִי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל\", כִּי אַף אִם יְסַפֵּר עָלָיו חֲבֵרוֹ אֶת עֹצֶּם גְּנוּתוֹ, אֵין הוּא עוֹשֶׂה בָּזֶה אִסוּר גַּם כֵּן, כֵּיוָן שֶׁגַּם הוּא אֵינוֹ מִתְכַּוֵּן בִּתְשׁוּבָתוֹ לְסַפֵּר גְּנוּתוֹ שֶׁל חֲבֵרוֹ, רַק הוּא אוֹמֵר הָאֱמֶת בִּכְדֵי לְהֵיטִיב עִם זֶה הַשּׁוֹאֵל מֵאִתּוֹ עֵצָה בְּעִנְיָן זֶה, כַּאֲשֶׁר בֵּאַרְנוּ בְּמָקוֹם אַחֵר, דְּזֶה מֻתָּר מִן הַדִּין, אַךְ מְאֹד יִזָּהֵר שֶׁלֹּא לְגַזֵּם אֶת הַדָּבָר, יוֹתֵר מִּכְּפִי שֶׁהוּא יוֹדֵעַ אֶת בֵּרוּר הַדָּבָר, וְעוֹד אֵיזֶה פְּרָטִים הַנִּצְּרָכִים לָזֶה, וְעַיֵּן לְקַמָּן בִּכְלָל ט' בְּהִלְכוֹת רְכִילוּת מֵעִנְיָן זֶה .* אֲבָל אִם לֹא יוֹדִיעַ לַחֲבֵרוֹ אֶת סִבַּת דְּרִישָׁתוֹ, וְיַעֲשֶׂה עַצְּמוֹ כְּמִתְנַכֵּר, כְּדֵי שֶׁיִּוָּדַע לוֹ בְּטוֹב מַּהוּתוֹ שֶׁל אוֹתוֹ הָאִישׁ, נִרְאֶה פָּשׁוּט דְּעוֹבֵר בָּזֶה עַל \"לִפְנִי עִוֵּר\", שֶׁעַל יָדוֹ יַעֲשֶׂה חֲבֵרוֹ אִסוּר אִם יְסַפֵּר עָלָיו דְּבָרִים שֶׁל דֹּפִי אֲפִלּוּ אִם אֱמֶת הוּא, כַּאֲשֶׁר בֵּאַרְנוּ בְּמָקוֹם אַחֵר, דְּאִסוּר לָשׁוֹן הָרָע הוּא אֲפִלּוּ עַל אֱמֶת לְכָל הַפּוֹסְקִים, וְלֹא נִתָּן לְהֵאָמֵר רַק אִם מְכַוֵּן שֶׁעַל יְדֵי סִפּוּרוֹ בִּגְנוּתוֹ, (מה) יִצְּמַח מִזֶּה טוֹבָה לְאַחֵר, אֲבָל בְּלָאו הָכִי לֹא, וְאַף שֶׁעַל יְדֵי סִפּוּרוֹ נִסְבָּב טוֹבָה לְאַחֵר, מִכָּל מָקוֹם (מו) הוּא לְגַנּוֹתוֹ הִתְכַּוֵּן, עַל כֵּן צָרִיךְ לַעֲשׂוֹת כְּמוֹ שֶׁכָּתַבְנוּ**.", + "*עוד זאת צריך לזהר מאד, שלא ידרש את מהותו וענינו אצל מי שהוא משער שהוא שונאו, ואפלו איננה שנאה גמורה, רק שגם הוא באותו אמנות ובאותו עסק, כידוע, בעונותינו הרבים, שכל אמן וכו', כי מלבד שלא יבוא לו שום תועלת מזה, דרגיל הוא לשקר לגמרי או לפחות לגזם את הדבר מחמת שנאתו, עוד הוא מביאו בזה ללשון הרע גמורה, כי הוא בודאי יכון בתשובתו מחמת שנאה, הגם שיאמר לך בפיו, שתשובתו איננה מחמת שנאה, רק שלא יוכל לראות ברעה שיגיעך על ידי זה אבל בלבו לא כן יחשוב. ", + "**ואולם באמת אין אנו צריכין לתשובה זו כלל, שכאשר יבוא לחברו ויאמר לו אחי אמר לי ענין אחד שאני רוצה לדרש מעמך, ולא תגזם את הדבר, רק תאמר לי כפי מה שאתה יודע, ולא יהיה עליך אסור אם תגלה לי כי כונת שנינו הוא רק לתועלת ולא לגנות למי, ואני מבטיחך שלא יודע ממני דבר, ואחר כך יציע לו את הענין, בודאי ישיב לו האמת בזה. ורב העולם נכשלים בזה, בעונותינו הרבים, בענין שדוך וכדומה שרוצים לידע עצם מהותו של המשתתף עמם, ורוצים לדרש ולחקר, הם מתנכרים ועושין עצמן כאלו אין נוגע להם מזה שמץ דבר, ועושין בזה אסור שמביאין את חבריהן ללשון הרע, ועוד יותר עושין שאין מתחילין לשאל על מי שרוצים להשתתף עמו, רק על אנשים אחרים, הכל כדי שלא יבינו שיש להם שום נגיעה בזה, ומתוך זה מביאין לחבריהם לדבר לשון הרע גמורה על הרבה אנשים, שאין שום תועלת נצמח מזה, על כן צריך לעשות כמו שכתבנו. אך בעצם הדין איך להשיב ומתי להשיב וכל פרטיו יתבאר לקמן, אם ירצה ה', בחלק ב' כלל ט' בארכה. וכן יקרה כמה פעמים, שאחד דורש על בנו או קרובו, הדר בעיר אחרת, את מצבו וענינו, ובתוכם שואל גם כן על תורתו, אם הוא לומד עדין או לא, הנה על פי דין הוא כך, אם דעתו בשאלתו הוא כדי שיהיה מזה תועלת על להבא, דהינו, אם יודע לו שפרש מן התורה, יזרזנו על להבא, בודאי מתר ונכון הדבר, וגם הנשאל צריך להשיב לו האמת (וכזה איתא בערכין ט\"ז: הרבה פעמים לקה עקיבא על ידי וכו'), ובלבד שיודיענו השואל מתחלה שהוא קרובו ורוצה לידע האמת, שבזה יוסר עון לשון הרע מן המשיב ו\"לפני עור\" מן השואל, אבל מה שרגילין העולם, כשאחד עוקר דירתו מעירו לעיר אחרת, ואחר כך כשרואה את אחד מעירו הראשונה הוא חוקר ודורש אחר כל אנשי העיר בכלל, ובפרט על מצבם ותהלוכתם בדברים, שבין אדם למקום ובבין אדם לחברו, אם הם לטובה או לרעה, ובפרט שואל על בני בעלי בתים בעלי תורה, אשר היו לפניו, האם לומדים עדין תורה או פרשו הימנה, ובספור כזה אין שום התר מהתרים הנ\"ל, כי השואל אין כונתו כדי שילך אחר כך ויוכיח את אנשי עירו הישנה, ובפרט המשיב לו בודאי אין כונתו לזה, וספור כזה הוא מערב בלשון הרע מראשו ועד סופו, כי הוא דורש אחר כל אחד ואחד מאנשי עירו, ויש לו מדה מיחדת על כל אחד ואחד איך לתארו ביראת ה' יתברך ואיך להגבילו במדותיו. הבט נא וראה למעלה בהפתיחה כמה לאוין ועשין עובר, כשמספר או מקבל לשון הרע על אחד מישראל, ובפרט בהספור הנ\"ל, כל שיתרבו האנשים בעיר, ויתרבה הספור ירבו הלאוין והעשין עליו. ועל כל אחד ואחד יצטרך לתן דין וחשבון, על כן השומר נפשו ירחק מזה עד מאד. " + ], + [ + "וְאִם עָבַר וְסִפֵּר לָשׁוֹן הָרָע עַל חֲבֵרוֹ וּבָא לַעֲשׂוֹת תְּשׁוּבָה, תָּלוּי בָּזֶה, אִם הַשּׁוֹמְעִים דָּחוּ אֶת דְּבָרָיו, וְלֹא נִתְגַּנָּה חֲבֵרוֹ עַל יְדֵי זֶה כְּלָל בְּעֵינֵיהֶם, אִם כֵּן לֹא נִשְׁאָר עָלָיו, כִּי אִם הֶעָוֹן דְּבֵין אָדָם לַמָּקוֹם, דְּהַיְנוּ שֶׁעָבַר עַל רְצּוֹן ה', שֶׁצִּוָּה עַל זֶה כְּמוֹ שֶׁכָּתַבְנוּ לְעֵיל בַּפְּתִיחָה. תִּקּוּנוֹ, שֶׁיִּתְחָרֵט עַל שֶׁעָבַר וְיִתְוַדֶּה וִיקַבֵּל עַל עַצְמוֹ בְּלֵב שָׁלֵם עַל לְהַבָּא, שֶׁלֹּא לַעֲשׂוֹת כֵּן, כְּמוֹ בְּכָל עֲוֹנוֹת שֶׁבֵּין אָדָם לַמָּקוֹם. אֲבָל אִם חֲבֵרוֹ נִתְגַּנָּה עַל יְדֵי זֶה בְּעֵינֵי הַשּׁוֹמְעִים וְנִסְבַּב לוֹ עַל יְדֵי זֶה הֶזֵּק בְּגוּפוֹ אוֹ בְּמָמוֹנוֹ, אוֹ שֶׁהֵצֵּר לוֹ עַל יְדֵי זֶה, הֲרֵי הוּא כְּכָל עֲוֹנוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, שֶׁאֲפִלּוּ יוֹם הַכִּפּוּרִים וְיוֹם הַמִּיתָה, אֵין מְכַפֵּר עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ, עַל כֵּן (מז) צָּרִיךְ לְבַקֵּשׁ מְחִילָה מֵחֲבֵרוֹ עַל זֶה, וּכְשֶׁיִּתְפַּיֵּס וְיִמְחל לוֹ, לֹא נִשְׁאָר עָלָיו, כִּי אִם הֶעָוֹן דְּבֵין אָדָם לַמָּקוֹם וְיַעֲשֶׂה כַּנַּ\"ל. וַאֲפִלּוּ אִם חֲבֵרוֹ אֵינוֹ יוֹדֵעַ עֲדַיִן כְּלָל מִזֶּה, (מח) צָּרִיךְ לְגַלּוֹת לוֹ מַה שֶּׁעָשָׂה נֶגְדּוֹ שֶׁלֹּא כַּדִּין, וּלְבַקֵּשׁ מִמֶּנּוּ מְחִילָה עַל זֶה, כֵּיוָן שֶׁהוּא יוֹדֵעַ, שֶׁעַל יָדוֹ נִסְבַּב לוֹ דָּבָר זֶה, (מט) וּמִזֶּה נוּכַל לְהָבִין כַּמָּה יֵשׁ לוֹ לְאָדָם לִזָּהֵר מִמִּדָּה גְּרוּעָה הַזֹּאת כִּי מִי שֶׁמֻּטְבָּע, חַס וְשָׁלוֹם, בָּזֶה, כִּמְעַט אִי אֶפְשָׁר לוֹ בִּתְשׁוּבָה, כִּי בְּוַדַּאי לֹא יִזְכֹּר אֶת כָּל מִסְפַּר הַנְּפָשׁוֹת שֶׁהִדְאִיב עַל יְדֵי הַלָשׁוֹן הָרָע שֶׁלּוֹ, וַאֲפִלּוּ אוֹתָם אֲנָשִׁים שֶׁהוּא זוֹכֵר בְּמַחֲשַׁבְתּוֹ, שֶׁהֵדִיחַ עְלֵיהֶם הָרָעָה, הֵם לֹא יֵדְעוּ מִזֶּה, וְעַל כֵּן יִתְבַּיֵּשׁ לְגַלּוֹת אֶת אָזְנָם בָּזֶה, גַּם פְּעָמִים שֶׁיְּדַבֵּר בִּפְגַם מִשְׁפָּחָה וְיַזִּיק בָּזֶה כָּל הַדּוֹרוֹת הַבָּאִים אַחֲרָיו, וְלֹא תַּגִּיעַ אֵלָיו מְחִילָה עֲבוּר זֶה, כְּמוֹ שֶׁאָמְּרוּ רזַ\"ל: הַמְדַבֵּר בִּפְגַם מִשְׁפָּחָה אֵין לוֹ כַּפָּרָה עוֹלָמִית. עַל כֵּן צָּרִיךְ לְהִתְרַחֵק מִמִּדָּה גְּרוּעָה הַזֹּאת מְאֹד כְּדֵי שֶׁלֹּא יְהֵא, חַס וְשָׁלוֹם, אַחַר כָּךְ כִּמְעֻוָּת לֹא יוּכַל לִתְקֹן." + ] + ] + }, + "Principle 5": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאר קְצָת אִסּוּר לָשׁוֹן הָרָע מֵעֵנְיָנִים, דְּבֵין אָדָם לחֲבֵרוֹ, וְעִנְין שְׁלִילַת הַמַּעְלוֹת וְדִינֵי לָשׁוֹן הָרָע, שֶׁתָּלוּי לְפִי הָאִישׁ, וְאִסּוּר לָשׁוֹן הָרָע עַל נִכְסֵי חֲבֵרוֹ, וּבוֹ ח' סְעִיפִים." + ], + "": [ + [ + "כְּשֵׁם שֶׁאָסוּר לְבַזּוֹת אֶת חֲבֵרוֹ בְּעִנְיָנִים דְּבֵין אָדָם לַמָּקוֹם, כֵּן אָסוּר לְבַזּוֹתוֹ בְּעִנְיָנִים דְּבֵין אָדָם לַחֲבֵרוֹ, וַאֲפִלּוּ אִם לֹא נִתְעָרֵב בְּהַסִפּוּר הַזֶּה (א) שׁוּם תַּעֲרוֹבוֹת שֶׁל שֶׁקֶר. וְלֹא אֲכַחֵד תַּחַת לְשׁוֹנִי, כִּי יֵשׁ בָּזֶה שָׁרָשִׁים וַעֲנָפִים רַבִּים, וְהַרְבֵּה פְּעָמִים יִשְׁתַּנְּה זֶה הַדִּין וּנְבָאֲרֵם אִם יִרְצֶּה ה' לְקַמָּן בִּכְלָל י' בַּאֲרֻכָּה, אַךְ עַתָּה נְבָאֵר מֵהֶם פְּרָט אֶחָד לְאִסוּר, אֲשֶׁר לֹא יִפֹּל בּוֹ שׁוּם סָפֵק, וְהוּא כְּגוֹן שֶׁרוֹאֶה לְאֶחָד, שֶׁבִּקֵּשׁ מֵאֵת חֲבֵרוֹ שֶׁיַּלְוֶנּוּ מָעוֹת (אַף שֶׁהוּא מִצְּוַת עֲשֵׂה דְּאוֹרַיְתָא {שמות כ\"ב כ\"ד} דְּ\"אִם כֶּסֶף תַּלְוֶה \", וּכְמוֹ שֶׁמְּפֹרָשׁ בְּסֵפֶר הַמִּצְּוֹת לָרַמְבַּ\"ם), אוֹ שֶׁיֵּיטִיב עִמּוֹ בִּשְׁאָר טוֹבוֹת וְלֹא הֵיטִיבוֹ, אוֹ בְּלָאוִין דְּבֵין אָדָם לַחֲבֵרוֹ, (ב) כְּגוֹן, נְקִימָה וּנְטִירָה, (ג) (וּכְפִי מַה שֶּׁמְּפָרֵשׁ, {ביומא כ\"ג} אֵיזֶה הִיא נְקִימָה וּנְטִירָה, עַיֵּן שָׁם) כֵּיוָן (ד) שֶׁלֹּא עָשָׂה לוֹ רָעָה, (וְגַם אֵין שׁוּם תּוֹעֶלֶת לְאוֹתוֹ פְּלוֹנִי שֶׁכְּנֶגְדּוֹ בְּסִפּוּרוֹ אֶת הַדָּבָר הַזֶּה לִבְנִי אָדָם), לָכֵן הַהוֹלֵךְ וּמְגַנְּה אוֹתוֹ בָּזֶה לִפְנֵי אֲנָשִׁים, לָשׁוֹן הָרָע נִקְרָא מִן הַדִּין. וְכָל זֶה אֲפִלּוּ אִם רוֹאֶה דָּבָר זֶה בְּעַצְמוֹ, וְנִתְבָּרֵר גַּם כֵּן אֶצְלוֹ, שֶׁהָיָה יָכוֹל לְהֵיטִיב עִמּוֹ הַטּוֹבָה הַזֹּאת, אַךְ לֹא הֵיטִיבוֹ (ה) מִפְּנִי רֹעַ טִבְעו, וְשַיָּךְ בָּזֶה כָּל חֶלְקֵי הָאִסוּר, אֲשֶר נִתְבָּאֵר בַּכְּלָל הֶעָבָר בְּסָעִיף ג' לְעִנְיַן בֵּין אָדָם לַמָּקוֹם. וַאֲפִלּוּ אִם מְנִיעַת הַטּוֹבָה הָיְתָה לְאָדָם אַחֵר, וְהַמְסַפֵּר מְכַוֵּן רַקּ לְקִנְאַת הָאֱמֶת, וְכָל שֶׁכֵּן אִם מְנִיעַת הַטּוֹבָה הָיְתָה לְהַמְסַפֵּר בְּעַצְמוֹ, בְּוַדַּאי אָסוּר אַחַר כָּךְ לֵילֵךְ וּלְגַנּוֹתוֹ עֲבוּר זֶה, וְהָעוֹבֵר עַל זֶה לְבַד שֶׁנִּכְשָׁל בַּעֲוֹן לָשׁוֹן הָרָע (ו) עוֹד נִכְשָׁל בָּזֶה בְּלָאו דְּ\"לֹא תִטֹּר\", וְאִם מְכַוֵּן בְּהַסִפּוּר הַהוּא לִנְקֹם מִמֶּנּוּ עֲבוּר זֶה וּלְפַרְסֵם אֶת רֹעַ לְבָבוֹ לִפְנִי אֲנָשִׁים, עוֹבֵר גַּם כֵּן בְּלָאו דְּ\"לֹא תִקֹּם\", מִלְּבַד אִסוּר לָשׁוֹן הָרָע." + ], + [ + "וְהִנִּה עַד כֹּה הִצַּעְנוּ מֵעִנְיְנִי דִּבּוּר הָאִסוּר הַרְבֵּה דְּבָרִים, שֶׁהֵם מִשְׁתַּנִּים לִפְעָמִים בְּדִינָא לְפִי הָעִנְיָן. וְעַתָּה בַּסְעִיפִים הַלָּלוּ נְדַבֵּר בַּחֵלֶק הַגָּדוֹל שֶׁבַּחֲלָקָיו, מִפְּנִי שֶׁאֵין שׁוּם צַד זְכוּת עַל הַמְסַפֵּר, כִּי אֵינֶנּוּ מְכַוֵּן לְשׁוּם תּוֹעֶלֶת, רַק לְסַפֵּר בִּגְנוּת חֲבֵרוֹ, וְהַמַּכְשֵׁלָה בּוֹ יוֹתֵר מָצּוּי, שֶׁנִּכְשָׁלִין בּוֹ כִּמְעַט רֹב הָעוֹלָם וְרַק מִצַּד חֶסְרוֹן יְדִיעָה. וְלָכֵן אֲבַקֵּשׁ, שֶׁאַל יִהְיֶה לְפֶלֶא בְּעֵינִי הַקּוֹרֵא בַּמֶּה שֶּׁאַאֲרִיךְ בּוֹ וְאַצִּיעַ כָּל פְּרָט בְּפֵרוּשׁ, כִּי אֶחְשֹׁב, אוּלַי יִתֵּן ה', שֶׁעַל יְדֵי זֶה תָּסוּר מְעַט מֵהַמַּכְשֵׁלָה הַגְּדוֹלָה הַזּוֹ.", + "וָאַעֵן וָאֹמַר, אָסוּר לְבַזּוֹת אֶת חֲבֵרוֹ מִצַּד חֶסְרוֹן שְׁלֵמוּת הַמַּעֲלוֹת שֶׁיֵּשׁ בּוֹ, הֵן בְּחָכְמָה, הֵן בִּגְבוּרָה, הֵן בְּעֹשֶׁר וְכָל כְּהַאי גַּוְנָא {וכל כיוצא בזה}. וַאֲפָרֵשׁ אֶת דְּבָרַי בְּכָל הַפְּרָטִים. הֵן בְּחָכְמָה, כְּגוֹן לְהַצִּיעַ לִפְנִי אֲנָשִׁים, אֵיךְ שֶׁפְּלוֹנִי אֵינְנּוּ חָכָם, וְלֹא מִבָּעֵי אִם הוּא דְּבַר שֶׁקֶר אוֹ הוּא אֱמֶת בְּמִקְצָתוֹ, וְהוּא מְגַזֵּם אֶת הַדָּבָר יוֹתֵר מִמַּה שֶּׁהוּא, בְּוַדַּאי עָוֹן גָּדוֹל הוּא עַד מְאֹד, וְהוּא יוֹתֵר חָמוּר מִסְתַם לָשׁוֹן הָרָע, וְהוּא בִּכְלַל מוֹצִּיא שֵׁם רָע, כִּי הוּא מַשְׁפִּיל אֶת חֲבֵרוֹ בִּשְׁקָרָיו. אַךְ אֲפִלּוּ הוּא אֱמֶת גָּמוּר, הֲלֹא כְּבָר הִשְׁרִישׁוּנוּ כָּל הָרִאשׁוֹנִים וְכַנַּ\"ל בִּכְלָל א', דְּלָשׁוֹן הָרָע הוּא אֲפִלּוּ עַל אֱמֶת. וְדָבָר זֶה, דְּהַיְנוּ, מַה שֶּׁשּׁוֹלֵל מִמֶּנּוּ הַמַּעֲלוֹת בְּוַדַּאי גַּם כֵּן בִּכְלַל לָשׁוֹן הָרָע הוּא, דַּהֲלֹא כָּתַב הָרַמְבַּ\"ם בְּפֶרֶק א' דְּאָבוֹת (מי\"ז) וְזֶה לְשׁוֹנוֹ שָׁם: וְלָשׁוֹן הָרָע הוּא סִפּוּר רָעוֹת הָאָדָם וּמוּמָיו וּלְגַנּוֹתוֹ בְּאֵיזֶה צַּד שֶׁיִּהְיֶה מִן הַגְּנוּת, וַאֲפִלּוּ אִם יִהְיֶה הַמְגֻנֶּה חָסֵר וְכוּ'. וּכְמוֹ שֶׁהֶאֱרִיךְ שָׁם דְּלָשׁוֹן הָרָע נִקְרָא אִם הוּא אֱמֶת מַה שֶּׁדִּבֵּר עָלָיו, עַיֵּן שָׁם. וְגַם מִמַּה שֶּׁכָּתַב בְּפֶרֶק ז' מֵהִלְכוֹת דֵּעוֹת {הלכה ה'}, שֶׁלָּשׁוֹן הָרָע נִקְרָא דָּבָר שֶׁגּוֹרֵם, אִם יִתְוַדַּע זֶה לַאֲנָשִׁים, לְהַזִּיק לוֹ בְּגוּפוֹ אוֹ בְּמָמּוֹנוֹ אוֹ לְהָצֵּר לוֹ אוֹ לְהַפְחִידוֹ, נִרְאֶה בָּרוּר, שֶׁחֶסְרוֹן שְׁלִילַת הַמַּעֲלוֹת לָשׁוֹן הָרָע גְּמוּרָה הוּא מִן הַתּוֹרָה, שֶׁאִם נִתְבּוֹנִן הֵיטֵב נִמְצָא, שֶׁיּוּכַל לִהְיוֹת שֶׁיְּסֻבַּב עַל יְדֵי זֶה הֶזֵּק בְּמָמוֹנוֹ אוֹ לְהָצֵּר לוֹ וְכוּ'.", + "וְרִאשׁוֹנָה נְבָאֵר אֶת מַה שֶּׁאָנוּ עוֹסְקִים בּוֹ עַתָּה, דְּהַיְנוּ, אִם אָמַר עָלָיו שֶׁאֵינֶנּוּ חָכָם, אֵין חִסָרוֹן גָּדוֹל מִזֶּה עַל פִּי אֱמֶת, כִּי אִם הוּא עֲדַיִן אֵינוֹ נָשׂוּי, אִם יִתְפַּרְסֵם זֶה לַאֲנָשִׁים לֹא יִמָּצֵא מִי שֶׁיִּרְצֶּה לְהִתְחַתֵּן עִמּוֹ, וְאִם הוּא בַּעַל עֵסֶקּ, אֵיזֶה עֵסֶק שֶׁיֵּשׁ לוֹ, הֵן אֻמָּנוּת אוֹ מְלַמְּדוּת, לֹא יִמָּצֵא מִי שֶׁיִּרְצֶּה לְהִתְחַבֵּר עִמּוֹ בְּעִנְיָנָיו, וּבִפְרָט אִם הוּא אִישׁ מוֹרֶה הוֹרָאָה בְּיִשְׂרָאֵל, וְהוּא אוֹמֵר עָלָיו לַאֲנָשִׁים שֶׁאֵינְנּוּ חָכָם, מִלְּבַד שֶׁהוּא אִסוּר לָשׁוֹן הָרָע מִן הַתּוֹרָה, שֶׁבְּוַדַּאי אִם יִתְקַבֵּל זֶה לִפְנֵי הַשּׁוֹמְעִים וְיִתְפַּרְסֵם זֶה בָּעִיר, יְסִבַּב לוֹ עַל יְדֵי זֶה הֶפְסֵד בְּמָמוֹנוֹ, שֶׁלֹּא יִהְיֶה מִּי שֶׁיִּרְצֶה לֵילֵךְ אֶצְּלוֹ לְדִין וְלִפְשָׁרָה.", + "וְגַם יוּכַל לְהִסָבֵב יוֹתֵר מִזֶּה, שֶׁעל יְדֵי סִבַּת הַשְׁפָּלָתוֹ לִפְנִי אַנְשֵׁי הָעִיר, יִסְתַּלֵּק לְבַסוֹף מִמְּקוֹמּוֹ עַל יְדֵי זֶה, וְדָמּוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בְּהַמְסַפֵּר הַזֶּה, כִּי עַל יְדֵי הַלָשׁוֹן הָרָע שֶׁלּוֹ יָרַד עִמּוֹ לְחַיָּיו מַמָּשׁ, עוֹד הוּא מַשְׁפִּיל בָּזֶה מְאֹד אֶת כְּבוֹד הַתּוֹרָה וְלוֹמְדֶיהָ וְנִקְרָא מְבַזֶּה תַּלְמִיד חָכָם, שֶׁאָמְרוּ רַזַ\"ל, שֶׁאֵין לוֹ רְפוּאָה לְמַכָּתוֹ, וְעַל יְדֵי זֶה יִתְמוֹטֵט, חַס וְשָׁלוֹם, מְאֹד מְּאֹד קִיּוּם הַתּוֹרָה, כִּי אַחַר כָּךְ, אִם יַזְהִירֵם הָרַב עַל אֵיזֶה מִצְּוָה מֵהַתּוֹרָה, לֹא יָחוּשׁוּ כְּלָל לִדְבָרָיו, מִכֵּיוָן שֶׁכְּבָר נִתְפַּרְסֵם בְּעֵינֵיהֶם עַל יְדֵי בַּעֲלֵי לָשׁוֹן הָרָע לְאִישׁ שֶׁאֵינוֹ חָכָם." + ], + [ + "עוֹד אֶשְׁאָלְךָ, אָחִי, עַל דְּבַר פִּתּוּי הַיֵּצֶּר, שֶׁדָּבָר זֶה אֵינֶנּוּ בִּכְלַל לָשׁוֹן הָרָע, שֶׁתִּבְחַן בְּעַצְמְךָ, אִם יִתְוַדַּע אֵלֶיךָ בְּבֵרוּר, שֶׁאֶחָד פִּרְסֵם עָלֶיךָ לַאֲנָשִׁים שֶׁאֵינְךָ חָכָם (וְכַיּוֹצֵּא בָּזֶה בִּשְׁאָר שְׁלִילַת הַמַּעֲלוֹת), כַּמָּה מֵהַתַּרְעוֹמוֹת הָיָה לְךָ עָלָיו עַבוּר זֶה, וְהָיִיתָ חוֹשֵׁב עָלָיו לֵאמֹר: מַה סִימָנִי שְׁטוּת רָאָה עָלַי? אֵין זֶה כִּי אִם רֹעַ לֵב וּבַעַל לָשׁוֹן הָרָע, שֶׁרְצּוֹנוֹ רַק לְגַנּוֹת חֲבֵרוֹ וּלְהַשְׁפִּילוֹ, וּכְשֶׁאַתָּה עוֹשֶׂה כֵן לַחֲבֵרְךָ שֶׁבְּכַמָּה עִנְיָנִים הוּא טוֹב יוֹתֵר מִמְּךָ לַה' וְלַבְּרִיּוֹת אֵין זֶה נֶחְשָׁב בְּעֵינְיךָ לְעָוֹן כְּלָל, רְאֵה אֶת הָעִוָּרוֹן הַגָּדוֹל שֶׁיֵּשׁ בָּזֶה, וּבֶאֱמֶּת כְּשֶׁתְּדַקְדֵּק בּוֹ, תִּמְצָא בְּזֶה הָעִנְיָן מֵחֶלְקֵי אִסוּר לָשׁוֹן הָרָע הַרְבֵּה יוֹתֵר מֵחֲלָקִים אֲחֵרִים. אֶחָד מֵחֲמַת הַמְסַפֵּר, וְהוּא, כִּי בִּשְׁאָר עִנְיָנִים שֶׁהוּא מְסַפֵּר עַל חֲבֵרוֹ, שֶׁעָבַר אֵיזֶה אִסוּר, הֵן בְּבֵין אָדָם לַמָּקוֹם אוֹ בְּבֵין אָדָם לַחֲבֵרוֹ, מָצּוּי מְאֹד כַּמָּה פְּעָמִים שֶׁהוּא מְכַוֵּן רַק לְקִנְאַת הָאֱמֶת, וְאַף שֶׁאֵין זֶה מוֹעִיל לְדִינָא, וְכַנַּ\"ל בִּכְלָל ד' סָעִיף ב' וּבִכְלָל זֶה סָעִיף א', עַל כָּל פָּנִים מַחֲשַׁבְתּוֹ לֹא הָיְתָה לְרָעָה, מַה שֶּׁאֵין כֵּן בָּזֶה, שֶׁכַּוָּנָתוֹ רַק לְגַנּוֹת לַחֲבֵרוֹ וּלְהַשְׁפִּילוֹ וְהִיא מִדָּה רָעָה מְאֹד, כְּמוֹ שֶׁכָּתוּב בְּשַׁעֲרֵי תְּשׁוּבָה לְרַבֵּנוּ יוֹנָה. עוֹד זֹאת מִצַּד הַמְקַבֵּל, כִּי בִּשְׁאָר עִנְיְנִי לָשׁוֹן הָרָע הַנַּ\"ל לֹא יִתְקַבְּלוּ תֵּכֶף דְּבָרָיו, וּבְוַדַּאי יִהְיוּ הַרְבֵּה מֵהַשּׁוֹמְּעִים שֶׁיְּשִׁיבוּהוּ: כָּל זְמַן שֶׁאֵין אָנוּ רוֹאִים בְּעֵינֵינוּ, לֹא נַאֲמִין, וּבְוַדַּאי מַה שֶּׁסִפַּרְתָּ, אַף אִם אֱמֶת הוּא, מִסְתָמָא הָיָה אֵיזֶה סִבָּה שֶׁהֵבִיאוֹ לָזֶה, כִּי כִּפְשׁוּטוֹ אִי אֶפְשָׁר לְהַאֲמִין עָלָיו, וְאִם יִתְבָּרֵר אַחַר כָּךְ שֶׁהוּא שֶׁקֶר, יִהְיֶה הַמְסַפֵּר עֲבוּר זֶה לְבוּז וּלְקָלוֹן בְּעֵינִי כֹּל, מִפְּנִי שֶׁהוֹצִּיא שֵׁם רַע עַל חֲבֵרוֹ, אֲבָל בָּזֶה, אִם יַשְׁפִּיל אֶת חֲבֵרוֹ וִיפַרְסְמוֹ לְשׁוֹטֶה וּלְפֶתִי לְעֵין כֹּל, וְעַל יְדֵי זֶה יַעֲשֵׂהוּ לְבוּז וּלְקָלוֹן בְּעֵינֵי אַנְשֵׁי הָעִיר, מָצוּי מְאֹד, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, שֶׁאַף אֶחָד מֵהַשּׁוֹמְעִים לֹא יַעֲמֹד נֶגְדּוֹ לוֹמַר: הַמְעֵט דְּבָרֶיךָ וְחוּס עַל כְּבוֹד יִשְׂרָאֵל, לָמָּה אַתָּה צָּרִיךְ לְבַזּוֹתוֹ כָּל כָּךְ? וּכְאִלּוּ לֹא עָשָׂה הַמְסַפֵּר שׁוּם עַוְלָה בָּזֶה, וְעַל הַמְסַפֵּר הַזֶּה נֶאֱמַר (משלי ל, כ): \"אָכְלָה וּמָחֲתָה פִּיהָ וְאָמְרָה לֹא פָּעַלְתִּי אָוֶן\" *.", + "*ואם מכון בזה להשקיט המריבה, כגון, שהוא רואה לראובן, שיש לו שנאה על שמעון על איזה דבר שעשה לו, או שדבר נגדו, (ז) מתר לו לומר לראובן, שלא נתכון בכל זה להתריס נגדו, רק סבת שטותו גרמה לזה כדי להקל בזה השנאה שבלבו, ומצוה נמי איכא. " + ], + [ + "וְכָל זֶה כָּתַבְנוּ, אֲפִלּוּ אִם לֹא אָמַר עָלָיו, רַק שֶׁאֵינֶנּוּ חָכָם בְּעִנְיְנִי הָעוֹלָם, וְכָל שֶׁכֵּן אִם סִפֵּר עַל אִישׁ, שֶׁסוֹבְרִים אַנְשֵׁי הָעִיר (ח) שֶׁהוּא חָכָם בַּתּוֹרָה, וְהוּא אָמַר עָלָיו שֶׁאֵינֶנּוּ חָכָם כָּל כָּךְ, רַק מְעַט הוּא יוֹדֵעַ בַּתּוֹרָה, וְעַל יְדֵי זֶה נִתְמַעֵט מַדְרֵגָתוֹ בְּעֵינֵיהֶם, בְּוַדַּאי הוּא בִּכְלַל עֲוֹן לָשׁוֹן הָרָע, וַאֲפִלּוּ הוּא אֱמֶת, כֵּיוָן שֶׁכַּוָּנָתוֹ לְלֹא תּוֹעֶלֶת רַק לְהַשְׁפִּיל אֶת חֲבֵרוֹ מִמַּדְרֵגָתוֹ לִפְנִי הַשּׁוֹמְעִים, כִּי עַל יְדֵי זֶה, בְּאֵיזֶה מַצָּב שֶׁהוּא עוֹמֵד, יוּכַל לְהִסָבֵב לוֹ לְבַסוֹף הֶזֵּק אוֹ עַל כָּל פָּנִים צַּעַר מִזֶּה. וַאֲצַיֵּר שְׁנִי צִּיּוּרִים, כְּגוֹן, לוֹמַר עַל הָרַב שֶׁבָּעִיר לִפְנֵי אַנְשֵׁי הָעִיר, שֶׁאֵינֶנּוּ חָכָם גָּדוֹל בַּתּוֹרָה, רַק הוּא יוֹדֵעַ מְעַט אֶת פִּסְקֵי הֲלָכוֹת הַנִּצְּרָכוֹת לוֹ לְמַעֲשֶׂה, אֲפִלּוּ הוּא אֱמֶת, לָשׁוֹן הָרָע גְּמוּרָה הִיא מִדְּאוֹרַיְתָא, כִּי בָּזֶה הוּא מְמַעֵט אֶת כְּבוֹדוֹ לְגַמְרֵי וְיוֹרֵד לְמִחְיָתוֹ מַמָּשׁ וּמַשְׁפִּיל בָּזֶה כְּבוֹד הַתּוֹרָה וְקִיּוּם מִּצְּוֹתֶיהָ וְכַנַּ\"ל בְּסָעִיף ב'. אוֹ לוֹמַּר מֵעֵין זֶה עַל מִי שֶׁהוּא עַתָּה מֵחָדָשׁ נָשׂוּי בָּעִיר הַזֹּאת, כִּי בְּוַדַּאי יִתְמוֹטֵט לְבַסוֹף כְּבוֹדוֹ עַל יְדֵי זֶה לִפְנִי חָמִיו וַחֲמוֹתוֹ וְאַנְשֵׁי בֵּיתוֹ, כְּשֶׁיִּתְוַדַּע לָהֶם, שֶׁמַּחֲזִיקִין אוֹתוֹ בָּעִיר לְבַעַל מַעֲלָה קְטַנָּה וְאֵין לְךָ הֶזֵּק וְצַּעַר יוֹתֵר מִזֶּה וְכָל כְּהַאי גַּוְנָא. וְקָשֶׁה לִי לְצַּיֵּר אֶת הַכֹּל, אַךְ {משלי ט' ט'}: \"תֵּן לֶחָכָם וְיֶחְכַּם עוֹד\", כִּי לֹא בָּאתִי רַק לְעוֹרֵר וְהַמַּשְׂכִּיל יָבִין אֶת הַכֹּל מִדַּעְתּוֹ. וְדַע עוֹד דְּהוּא הַדִּין אִם מְסַפֵּר עַל אֻמָּן לִפְנִי אֲנָשִׁים שֶׁאֵינֶנּוּ אֻמָּן כָּרָאוּי, גַּם זֶה לָשׁוֹן הָרָע גְּמוּרָה הוּא, דְּבָזֶה בְּוַדַּאי שַׁיָּךְ גַּם כֵּן כָּל הַטְּעָמִים, וְאִם אֵינֶנּוּ מְכַוֵּן בָּזֶה וּבְכָל הַנַּ\"ל לְגַנּוֹתוֹ, רַק לְתוֹעֶלֶת, יְבֹאַר הַכֹּל אִם יִרְצֶּה ה' לְקַמָּן בִּכְלָל ט' בְּהִלְכוֹת רְכִילוּת." + ], + [ + "וְעַתָּה נְבָאֵר מַה שֶּׁכָּתַבְנוּ לְמַעְלָה, הֵן בִּגְבוּרָה. הַיְנוּ לְסַפֵּר עַל אֶחָד לִפְנִי אַנְשֵׁי הָעִיר שֶׁהוּא בְּטִבְעוֹ אִישׁ חָלוּשׁ, תָּלוּי בָּזֶה, אִם לְפִי עִנְיָנָיו יוּכַל לְהִסָבֵב לוֹ מִזֶּה רָעָה, דְּהַיְנוּ, אִם הוּא שְׂכִיר יוֹם אוֹ מְלַמֵּד וְכַיּוֹצֵא בְּאֵלּוּ הרְבֵּה, אָז בְּוַדּאי בִּכְלַל עֲוֹן לָשׁוֹן הָרָע הוּא. וְהֵן בְּעֹשֶר, הַיְנוּ לְסַפֵּר עַל אֶחָד לִפְנִי אֲנָשִׁים שֶׁהוּא אִישׁ עָנִי אוֹ אֵינְנּוּ אָמִּיד, כְּמוֹ שֶׁאוֹמְרִים עָלָיו בָּעִיר, וּמַה שֶּׁיֵּשׁ לוֹ הוּא חַיָּב לַאֲחֵרִים כְּנֶגֶד זֶה, גַּם זֶה בִּכְלַל לָשׁוֹן הָרָע הוּא, כִּי בְּוַדַּאי אִם יִתְפַּרְסֵם זֶה בָּעִיר, לֹא יִמְצָּא אַחַר כָּךְ, מִי שֶׁיִּתֵּן לוֹ בְּאַשְׁרַאי, וְיָבוֹא מִזֶּה לִידֵי הֶזֵּק וְצַּעַר גָּדוֹל וּבָזֶה יוֹרֵד לְחַיָּיו ממָּשׁ, וְעל הַכֹּל צָּרִיךְ הָאִישׁ הַנִּלְבָּב לָשׂוּם עֵינָיו, כֵּיוָן שֶׁאֵינוֹ מְכַוֵּן לְתוֹעֶלֶת, בְּוַדַּאי צָּרִיךְ לִזָּהֵר מְאֹד מְאֹד, שֶׁלֹּא יֵצֵּא מִזֶּה קִלְקוּל לְהַנִּדּוֹן. וְאִם בְּכָל אֵלּוּ הֻכְרַח לְסַפֵּר לְשׁוּם תּוֹעֶלֶת, מְבֹאָר הַכֹּל אִם יִרְצֶה ה' לְקַמָּן בְּחֵלֶק ב' בִּכְלָל ט' בְּאֵיזֶה עִנְיָן וּבְאֵיזֶה אֹפֶן, וּמְאֹד מְאֹד יֵשׁ לִזָּהֵר שֶׁלֹּא לְמַהֵר לְהָקֵל בַּדָּבָר וְלוֹמַר: אֵינֶנִּי מְכַוֵּן לְגַנּוֹת לְהַנִּדּוֹן, רַקּ לְתוֹעֶלֶת שֶׁיֵּצֵּא מִזֶּה, כִּי יֵשׁ בָּזֶה פְּרָטִים רַבִּים כְּמוֹ שֶׁמְּבֹאָר לְהַמְעַיֵּן הֵיטֵב בִּכְלָל ט' עַיֵּן שָׁם" + ], + [ + "וְדַע עוֹד כְּלָל פָּשׁוּט בְּעִנְיַן לָשׁוֹן הָרָע, שֶׁתָּלוּי לְפִי הָאִישׁ שֶׁהוּא מְדַבֵּר עָלָיו, וְיִמָּצֵּא, שֶׁאֶחָד אוֹמֵר דָּבָר אֶחָד עַל שְׁנִי אֲנָשִׁים, בְּאֶחָד הוּא מְסַפֵּר עַל יְדֵי זֶה שִׁבְחוֹ וּבְאֶחָד הוּא עוֹבֵר עַל יְדֵי זֶה עַל אִסּוּר לָשׁוֹן הָרָע. וַאֲבָאֵר דְּבָרַי, כְּגוֹן אִם יֹאמַר עַל אִישׁ, שֶׁאֲחֵרִים מַסְפִּיקִין לוֹ אֶת מְזוֹנוֹ, וְאֵין לוֹ דַּאֲגַת פַּרְנָסָה, שֶׁהוּא לוֹמֵד לְעֵרֶךְ ג' אוֹ ד' שָׁעוֹת בְּיוֹם, הִנֵּה, לְפִי עֶרְכּוֹ יִהְיֶה לוֹ זֶה לִגְנַאי גָּדוֹל, וְלָשׁוֹן הָרָע מִקְרֵי, וְאִם יֹאמַר זֶה גּוּפָא עַל בַּעַל בַּיִת, שֶׁטָּרוּד בְּפַרְנָסָתוֹ, הוּא לוֹ לְשֶׁבַח גָּדוֹל. וְכֵן כַּיּוֹצֵּא בָּזֶה בִּשְׁאָר עִנְיְנֵי מִצְוֹת עֲשֵׂה, שֶׁתָּלוּי לְפִי מָמוֹן הָאִישׁ, כְּגוֹן לְכַבֵּד שַׁבָּת, שֶׁאִם יֹאמַר עַל אֶחָד מִבַּעֲלֵי בָּתִּים השְּׁפָלִים, שֶׁהוּא מוֹצִיא הוֹצָּאוֹת כָּךְ וְכָךְ עַל שַׁבָּת קֹדֶשׁ, הוּא לוֹ לְשֶׁבַח גָּדוֹל, וְזֶה גּוּפָא אִם יֹאמַר עַל מִי שֶׁהוּא נֶחְשָׁב לְאִישׁ עָשִׁיר, אֵיךְ שֶׁהוּא מִתְנַהֵג כָּךְ וְכָךְ בְּעִנְיְנֵי שַׁבָּת קֹדֶשׁ, לִגְנַאי גָּדוֹל יֵחָשֵׁב לוֹ, וְיִהְיֶה לְבוּז בְּעֵינֵיהֶם עֲבוּר זֶה, וְלָשׁוֹן הָרָע מִקְרֵי.", + "וְכֵן בְּאֹפֶן זֶה (ט) בְּעִנְיְנִי הַצְּדָקָה, שֶׁתָּלוּי לְפִי מָמוֹן הָאִישׁ גַּם כֵּן, מַה שֶּׁיִּהְיֶה לָזֶה לְשֶׁבַח, יִהְיֶה לְהַשֵּׁנִי לִגְנַאי. וְכֵן בְּעִנְיָן זֶה בְּבֵין אָדָם לַחֲבֵרוֹ, אִם יְסַפֵּר עַל אָדָם בֵּינוֹנִי, שֶׁמִּתְנַהֵג כָּךְ וְכָךְ עִם שְׂכִירָיו, לֹא יִהְיֶה לוֹ זֶה לִגְנַאי, וְאִם יְסַפֵּר זֶה גּוּפָא עַל הֶחָשׁוּב שֶׁבְּיִשְׂרָאֵל, שֶׁמִּתְנַהֵג כָּךְ וְכָךְ עִם שְׂכִירָיו וּמְשָׁרְתָיו, יִהְיֶה לוֹ זֶה לִגְנַאי, וְכָל כְּהַאי גַּוְנָא, עַל כֵּן קָשֶׁה מְאֹד לְהַעְתִּיק בַּסֵפֶר כָּל הָעִנְיָנִים הַנִּכְשָׁלִים בּוֹ בְּעִנְיַן לָשׁוֹן הָרָע, רַק קַח דִּבְרֵי הָרַמְבַּ\"ם {פרק ז' הלכה ה' מהלכות דעות} עֲטָרָה לְרֹאשְׁךָ וּזְכֹר אוֹתוֹ תָּמִיד, דְּכָל דָּבָר שֶׁאִם יִתְפַּרְסֵם, יוּכַל לִגְרֹם לַחֲבֵרוֹ הֶזֵּק בְּגוּפוֹ אוֹ בְּמָמוֹנוֹ אוֹ לְהָצֵּר לוֹ אוֹ לְהפְחִידוֹ, הֲרֵי זֶה לָשׁוֹן הָרָע.", + "וְהִזָּהֵר אָחִי, שֶׁאַל יַטְעֶה אוֹתְךָ הַיֵּצֶּר לֵאמֹר: הֲלֹא אָמְרוּ חֲזַ\"ל: כָּל מַאי דַּעֲלָךְ סָנִי - לְחַבְרָךְ לֹא תַעֲבֵד, וְתִטְעֶה לוֹמַר: מָה אָמַרְתִּי עָלָיו? שֶׁהוּא אֵינוֹ לוֹמֵד תּוֹרָה רַקּ ג' אוֹ ד' שָׁעוֹת בְּיוֹם, הֲלֹא אֵינִי מְצֻּוֶּה לֶאֱהֹב אוֹתוֹ יוֹתֵר מִכָּמוֹנִי, וְהַלְוַאי שֶׁהָיוּ אוֹמְרִים עָלַי, שֶׁאֲנִי לוֹמֵד תּוֹרָה ג' אוֹ ד' שָׁעוֹת בְּיוֹם, וְכֵן כְּהַאי גַּוְנָא {וכן כיוצא בזה} בְּעִנְיְנִי הַצְּדָקָה וּבְעִנְיְנִי הוֹצָאוֹת שַׁבָּת קֹדֶשׁ וְכַדּוֹמֶה, אֲבָל בֶּאֱמֶת זֶהוּ טָעוּת, דְּכַוָּנַת הַגְּמָרָא, כָּל מַאי דַּעֲלָךְ סָנֵי וְכוּ', הַיְנוּ, אִם הָיִיתָ בְּמַדְרֵגָתוֹ, הָיָה דָּבָר זֶה שָׂנְאוּי לְךָ, וּבֶאֱמֶת זֶה תָּלוּי לְפִי הָאִישׁ, שֶׁדִּבֵּר עָלָיו, וְהַמָּקוֹם וְהַזְּמַן, אִם לְפִי הָעִנְיָן יִהְיֶה זֶה לוֹ לִגְנַאי, בְּוַדַּאי לָשׁוֹן הָרָע הוּא מִן הַדִּין." + ], + [ + "וְדַע דִּכְשֵׁם שֶׁאָסוּר לְהוֹצִּיא דִּבָּה עַל חֲבֵרוֹ כֵּן עַל חֲפָצָיו (י) אָסוּר לְהוֹצִּיא דִּבָּה {רבנו אליעזר ממיץ בספר יראים}. וְזֶה מָצוּי מְאֹד, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, שֶׁחֶנְוָנִי אֶחָד מוֹצִּיא דִּבָּה עַל נִכְסֵי חֶנְוָנִי אַחֵר וְכָל כְּהַאי גַּוְנָא מִפְּנִי הַקִּנְאָה, וְזוֹ הִיא לָשׁוֹן הָרָע גְּמוּרָה מִדְּאוֹרַיְתָא." + ], + [ + "אִסוּר סִפּוּר לָשׁוֹן הָרָע, שֶׁאָסְרָה הַתּוֹרָה לְסַפֵּר בִּגְנוּת חֲבֵרוֹ, אֲפִלּוּ עַל אֱמֶת הוּא, אֲפִלּוּ בִּיחִידִי, (יא) וְכָל שֶׁכֵּן לְסַפֵּר בִּשְׁנַיִם דְּבַר גְּנוּת עַל חֲבֵרוֹ דְּאָסוּר, וְהֶעָוֹן הוּא יוֹתֵר גָּדוֹל מִן הַמְסַפֵּר בִּיחִידִי, כִּי יַאֲמִינוּ הָעָם יוֹתֵר, וְיִהְיֶה לְבוּז בְּעֵינִיהֶם בִּשְׁמִיעָתָם אֶת הַדְּבָרִים מִפִּי שְׁנַיִם. וּבְכָל מָקּוֹם שֶׁנִּכְתֹּב סְתַם אִסוּר לָשׁוֹן הָרָע, הַכַּוָּנָה הִיא בְּכָל גַּוְנִי {בכל האפנים}, לְבַד אִם נְפָרֵשׁ בְּהֶדְיָא {בּפֵרוּשׁ}." + ] + ] + }, + "Principle 6": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאר אִסּוּר קַבָּלַת לָשׁוֹן הָרָע וּשְׁמִיעַת לָשׁוֹן הָרָע, וְאֵיךְ יִתְנַהֵג אָדָם בְּעִנְיָנִים אֵלּוּ לְכַתְּחִלָּה, וְגם אִם נִתְפָּס בַּחֲבוּרָה רָעָה שֶׁל בַּעֲלֵי הַלָּשׁוֹן, אֵיךְ יִתְנהֵג לָצֵאת בָּזֶה על פִּי הַתּוֹרָה, וְעוֹד הרְבֵּה עֵנְיָנִים, וּבוֹ י\"ב סְעִיפִים." + ], + "": [ + [ + "אָסוּר לְקַבֵּל לָשׁוֹן הָרָע מִן הַתּוֹרָה, בֵּין שֶׁהוּא מֵהַדְּבָרִים, שֶׁבֵּין אָדָם לַמָּקוֹם, אוֹ מֵהדְּבָרִים, שֶׁבֵּין אָדָם לַחֲבֵרוֹ, דְּהַיְנוּ (א) שֶׁלֹּא נַאֲמִין בְּלִבֵּנוּ שֶׁהַסִפּוּר הוּא אֱמֶת, כִּי עַל יְדֵי זֶה יְבֻזֶּה בְּעֵינֵינוּ, מִי שֶׁנֶּאֱמַר עָלָיו. וַאֲפִלּוּ אִם לֹא יַסְכִּים לוֹ בְּפֵרוּשׁ לְסִפּוּרוֹ, דְּאִי לָאו הָכִי, הְרֵי הוּא שׁוֹנֶה אֶת הֶעָוֹן בְּכִפְלַיִם, שֶׁהוּא מְסַפֵּר וּמְקַבֵּל. וְהַמְקַבֵּל עוֹבֵר בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר: \"לֹא תִשָּׂא שֵׁמַע שָׁוְא\". וְאָמְרוּ חְכָמֵּינוּ זַ\"ל בִּמְכִילְתָּא, שֶׁזּוֹ הִיא אַזְהָרָה לַמְקַּבֵּל לָשׁוֹן הָרָע, וּלְבַד שְׁאָר לָאוִין וַעֲשִׂין הַמִּצְטָרְפִים לָזֶה, כְּמוֹ שֶׁכָּתוּב לְעֵיל בַּפְּתִיחָה, עַיֵּן שָׁם. וְאָמְרוּ חֲזַ\"ל, שֶׁכָּל הַמְקַבֵּל לָשׁוֹן הָרָע, רָאוּי לְהשְׁלִיכוֹ לַכְּלָבִים, שֶׁנֶּאֱמַּר \"לֹא תִשָּׂא שֵׁמַע שָׁוְא\" וּסְמִיךְ לֵה \"לַכֶּלֶב תַּשְׁלִיכוּן אוֹתוֹ\". עוֹד אָמְרוּ, שֶׁגָּדוֹל עֹנְשׁ המְקַבְּלוֹ יוֹתֵר מִן הָאוֹמְרוֹ." + ], + [ + "אַף עַל (ב) שְׁמִיעַת לָשׁוֹן הָרָע לְבַד גַּם כֵּן יֵשׁ אִסוּר מִן הַתּוֹרָה, אַף דִּבְעֵת הַשְּׁמִיעָה אֵין בְּדַעְתּוֹ לְקַבֵּל אֶת הַדָּבָר, כֵּיוָן שֶׁמַּטֶּה אָזְנָיו לִשְׁמֹעַ. אַךְ יֵשׁ חִלּוּק בֵּין שְׁמִיעָה לְקַבָּלָה בְּכַמָּה עִנְיָנִים, דְּבִשְׁמִיעָה אֵין אִסוּר, רַק אִם אֵין הַדָּבָר נוֹגֵעַ לוֹ עַל לְהַבָּא, אֲבָל אִם הַדָּבָר נוֹגֵעַ לוֹ עַל לְהַבָּא, אִם אֱמֶת הוּא, כְּגוֹן שֶׁהוּא מֵבִין מִתְּחִלַּת הַסִּפּוּר, שֶׁהוּא רוֹצֶּה לְהַרְאוֹתוֹ בְּסִפּוּרוֹ, אֵיךְ שֶׁפְּלוֹנִי אֵינוֹ אִישׁ מְהֵימָן וּכְהַאי גַּוְנָא, וְהָיָה בְּדַעְתּוֹ מִתְּחִלָּה לְהַכְנִיסוֹ בְּעִסְקוֹ אוֹ לְהִשְׁתַּתֵּף עִמּוֹ אוֹ לַעֲשׂוֹת שִׁדּוּךְ עִמּוֹ וְכָל כְּהַאי גַּוְנָא, (ג) מֻתָּר לְכַתְּחִלָּה לִשְׁמֹעַ כְּדֵי לָחוּשׁ לָזֶה וּלְהִשָּׁמֵר מִמֶּנּוּ, כֵּיוָן דְּמַה שֶּׁהוּא רוֹצֶה לִשְׁמֹעַ, אֵין כַּוָּנָתוֹ לִשְׁמֹעַ גְּנוּתוֹ שֶל חֲבֵרוֹ, רַק הוּא רוֹצֶה לְהַצִּיל אֶת עַצְמוֹ, כְּדֵי שֶׁלֹּא יָבוֹא אַחַר כָּךְ לִידֵי הֶזֵּק אוֹ לִידֵי מַצָּה וּמְרִיבָה וּכְהַאי גַּוְנָא. וְהוּא הַדִּין הֵיכָא, דְּאֵין נוֹגֵעַ לוֹ שׁוּם טוֹבָה מֵהַשְּׁמִיעָה, רַק עַל יְדֵי שְׁמִיעָתוֹ יְסֻבַּב טוֹבָה לַאֲחֵרִים, גַּם כֵּן מֻתָּר, כְּגוֹן, שֶׁרוֹצֶּה לִשְׁמֹעַ דָּבָר זֶה (ד) כְּדֵי לַחֲקֹר אַחַר כָּךְ, אִם אֱמֶת הוּא, וּלְהוֹכִיחַ לִפְלוֹנִי עַל זֶה, וְאוּלַי עַל יְדֵי זֶה יִהְיֶה סִבָּה, שֶׁיָּשׁוּב הַחוֹטֵא מֵּחֶטְאוֹ אוֹ שֶׁיָּשִׁיב אֶת הַגְּזֵלָה לִבְעָלָיו אוֹ שֶׁיְּפַיֵּס לְמִי שֶׁחֵרֵף וְגִדֵּף וְכַיּוֹצֵּא בָּזֶה, דְּמֻתָּר, וְהַטַּעַם כַּנַּ\"ל. אֲבָל לְקַבֵּל, דְּהַיְנוּ, לְהַחְלִיט הַדָּבָר בְּלִבּוֹ, שֶׁהוּא אֱמֶת, (ה) אָסוּר בְּכָל גַּוְנֵי." + ], + [ + "וְאַל יִהְיֶה לְפֶלֶא בְּעֵינֵי הַקּוֹרֵא, אִם כֵּן, אֵיךְ נוּכַל לָצֵּאת בָּזֶה יְדֵי שָׁמַיִם, כֵּיוָן שֶׁגָּדַרְתָּ עָלֵינוּ אֶת הַדֶּרֶךְ, דַּאֲפִלּוּ הַשְּׁמִיעָה לְבַד בִּגְנוּת חֲבֵרוֹ אָסוּר, וּפֶן יִהְיֶה נוֹגֵעַ לִי זֶה בְּעִנְיְנִי עֲסָקַי וְכַיּוֹצֵא בָּזֶה. תְּשׁוּבָה לַדָּבָר: הָרוֹצֶּה לָצֵּאת יְדֵי שָׁמַיִם בְּעִנְיְנִי הַשְּׁמִיעָה, יִתְנַהֵג כָּךְ, אִם אִישׁ אֶחָד בָּא אֵלָיו וְרוֹצֶּה לְסַפֵּר לוֹ עַל חֲבֵרוֹ, וְהוּא מֵבִין, שֶׁרוֹצֶה לְסַפֵּר עָלָיו דִּבְרֵי גְּנוּת, יִשְׁאָלֶנּוּ מִתְּחִלָּה, אִם הָעִנְיָן שֶׁאַתָּה רוֹצֶּה לְסַפֵּר לִי, יִהְיֶה נוֹגֵעַ לִי עַל לְהַבָּא, אוֹ שֶׁאוּכַל לְתַקֵּן אֶת הַדָּבָר בְּהוֹכָחָה אוֹ כַּיּוֹצֵּא בָּזֶה וְכַנַּ\"ל, אִם יֹאמַר אֵלָיו, שֶׁנּוֹגֵעַ לוֹ עַל לְהַבָּא, אוֹ שֶׁהוּא יָכוֹל לְתַקֵּן אֶת הַדָּבָר וְכַנַּ\"ל, מֻתָּר לִשְׁמֹעַ, וְלֹא יַאֲמִין לְעֵת עַתָּה, רַק לָחוּשׁ, עַד שֶׁיִּתְבָּרֵר הַדָּבָר, אֲבָל אִם יָבִין מִתְּשׁוּבָתוֹ, שֶׁלֹּא יִהְיֶה תּוֹעֶלֶת מִזֶּה, אוֹ שֶׁיָּבִין שֶׁהוּא רַק דִּבְרֵי חֵרוּפִין וְגִדּוּפִין בְּעָלְמָא, שֶׁהוּא מַעֲלִיל עָלָיו עֲלִילוֹת בְּרֶשַׁע וּמְגַנְּה אוֹתוֹ מֵּחֲמַת גֹּדֶל שִׂנְאָתוֹ אוֹתוֹ אָסוּר אֲפִלּוּ לִשְׁמֹעַ* .", + "*ובאמת נוכל לראות זה בחוש, שמי שהוא שומע לשון הרע, אף שאין בדעתו לקבלה, הוא נותן יד לפושעים על ידי זה, כי אם פעם אחת יראה, אשר השומע ישמע לו, לא יחשוך פיו מזה תמיד, והיה כזה יום מחר ישנה עוד באולתו לספר תמיד דברי גדוף על חברו ולהעליל עלילות עליו, לא כן אם היה משיבו: אין רצוני לשמע דבר שלא ראיתי בעצמי, או לפחות היה מראה לו פנים זעומים עבור זה, על ידי זה היה שומר את עצמו על להבא, שלא לספר בגנות של חברו, בראותו כי ספורו לקלון יהיה לו, שיחזיקו אותו לבעל לשון הרע עבור זה, וכמו שנזכר ברבנו יונה במאמר רי\"ב. " + ], + [ + "וְלִפְעָמִים (ו) מִצְוָה לִשְׁמֹעַ, מַה שֶּׁאֶחָד מְסַפֵּר דִּבְרֵי גְּנוּת עַל חֲבֵרוֹ, כְּגוֹן, שֶׁהוּא מְשַׁעֵר שֶׁעַל יְדֵי שְׁמִיעָתוֹ אֶת הָעִנְיָן בִּשְׁלֵמוּת, יִהְיֶה אַחַר כָּךְ בְּכֹחוֹ לְהַרְאוֹת לִפְנֵי הַמְסַפֵּר אוֹ שְׁאָר הַשּׁוֹמְעִים, שֶׁאֵין הַמּעֲשֶׂה כֵּן, כְּמוֹ שֶׁנֶּאֱמַר עָלָיו אוֹ שְׁאָר עִנְיְנֵי זְכוּת*. וְעוֹד יֵשׁ אֹפֶן אַחֵר גַּם כֵּן דְּמִצְּוָה לִשְׁמֹעַ, כְּגוֹן, אִם בָּא אֶחָד לְפָנָיו לִקְּבּל עַל חְבֵרוֹ מֵאֵיזֶה דָּבָר, שֶׁעָשָׂה נֶגְדּוֹ, וְהוּא מַכִּיר בְּהַמְסַפֵּר, שֶׁבָּזֶה שֶׁיִּתֵּן אֹזֶן לִדְבָרָיו, יִהְיֶה יְכֹלֶת בְּיָדוֹ לְהַשְׁקִיט אֶת אַפּוֹ מֵעָלָיו, וְלֹא יָשׁוּב עוֹד לְסַפֵּר לַאֲנָשִׁים אֲחֵרִים, (כִּי אוּלַי הָאֲחֵרִים יַאֲמִינוּ לִדְבָרָיו וְיִהְיוּ מְקַבְּלֵי לָשׁוֹן הָרָע), וּבָזֶה יִתְרַבֶּה הַשָּׁלוֹם בְּיִשְׂרָאֵל. אַךְ בְּכָל הַהֶתֵּרִים, שֶׁאָמַרְנוּ בְּעִנְיַן הַשְּׁמִיעָה, יִזָּהֵר בְּנַפְשׁוֹ מְאֹד, שֶׁלֹּא יַאֲמִין בְּעֵת הַשְּׁמִיעָה בְּהֶחְלֵט, רַק לָחוּשׁ לָזֶה בִּלְבַד, כְּדֵי שֶׁלֹּא יִלָּכֵד גַּם הוּא בְּרֶשֶׁת עֲוֹן קַבָּלַת לָשׁוֹן הָרָע.", + "* וזה גם כן באמת עצה היעוצה בענין, שאם נכשל באסור שמיעת לשון הרע, תכף יחפש עליו, בכל כחותיו זכות בפני המספר, וישתדל להוציא מה שיש בלבו עליו ועל ידי זה יתקן את האסור למפרע [עין לקמן סעיף י\"ב, (ז) תקון למי שנכשל באסור קבלת לשון הרע]. וכל זה בסתמא, אבל אם הוא מכיר את רע טבעו של המספר, שכל מה שיכריעהו לכף זכות הוא יגנהו יותר, בודאי השתיקה בשעת מעשה טוב יותר בזה, ורק אחר כך, כשילך המספר מאת השומעים, מצוה שיסביר אחד מהשומעים לפני שאר השומעים את כל הענין לזכות, ולהשתדל עבור זה להוציא מלבם הגנות שנאמר עליו, כדי שלא יתפשו הוא והם לעתיד לבוא בשם חבורה של אנשי רשע ובעלי לשון הרע. " + ], + [ + "וְעַתָּה נַחֲזֹר לְעִנְיָנֵנוּ הַנַּ\"ל, דְּמַה שֶּׁכָּתַבְנוּ בְּסָעִיף ב\"דַּאֲפִלּוּ שְׁמִּיעַת לָשׁוֹן הָרָע הוּא אִסוּר תּוֹרָה, הַיְנוּ לֵילֵךְ וְלִשְׁמֹעַ, אֲבָל אִם יָשַׁב בַּחֲבוּרַת אֲנָשִׁים, שֶׁנִּתְקַבְּצוּ (ח) לְעִנְיַן מָה, וְהִתְחִילוּ לְדַבֵּר דְּבָרִים אֲסוּרִים, וְהוּא מְשַׁעֵר, (ט) שֶׁדִּבְרֵי תּוֹכַחְתּוֹ לֹא יוֹעִילוּ לָהֶם מְאוּמָה, תָּלוּי בָּזֶה (י) אִם אֶפְשָׁר לוֹ לֵילֵךְ מִמְּסִבָּתָם, אוֹ לְהַנִּיחַ אֶצְּבָּעוֹ בְּאָזְנָיו, מִצְּוָה רַבָּה הוּא עוֹשֶׂה בָּזֶה, כְּמוֹ שֶׁאָמְרוּ חֲז\"ל בִּכְתֻבּוֹת, {דף ה'} אֲבָל אִם אִי אֶפְשָׁר לוֹ לְהִשָּׁמֵט מִּמְּסִבָּתָם, וּמְשַׁעֵר בְּעַצְּמוֹ, שֶׁעֵצָּה זוֹ דְּהֲנָחַת אֶצְּבָּעוֹ בְּאָזְנָיו, גַּם כֵּן קָשֶׁה לוֹ מְאֹד (יא) מִפְּנִי שֶׁיִּלְעֲגוּ עָלָיו, וּבְוַדַּאי לֹא יַעֲשֶׂה עֵצָה זוֹ, עַל כָּל פָּנִים יִרְאֶה אָז לְזָרֵז אֶת עַצְמוֹ וּלְהַעֲמִיד עַל נַפְשׁוֹ בְּעֵת צָרָה כָּזוֹ וְלִלְחֹם מִלְחֶמֶת ה' עִם יִצְרוֹ, כְּדֵי (יב) שֶׁלֹּא יִכָּשֵׁל עַל כָּל פָּנִים בְּאִסוּר דְּאוֹרַיְתָא שֶׁל שְׁמִיעַת וְקַבָּלַת לָשׁוֹן הָרָע. וְלָזֶה צָרִיךְ ג' פְּרָטִים, שֶׁיִּזָּהֵר בָּהֶן מְאֹד וְיִנָּצֵל עַל יְדֵי זֶה עַל כָּל פָּנִים מֵהָאִסוּר תּוֹרָה, שֶׁיֵּשׁ בְּהֶעָוֹן הַנַּ\"ל:", + "א יַחְלִיט בְּנַפְשׁוֹ בְּהֶסְכֵּם גָּמוּר, (יג) שֶׁלֹּא לְהַאֲמִין לְהַדִּבְרֵי גְּנוּת, שֶׁמְּסַפְּרִין עַל חַבְרֵיהֶם.

", + "ב (יד) לֹא יִהְיֶה נִיחָא לֵה בִּשְׁמִיעַת סִפּוּרֵיהֶם הָאֲסוּרִים הָאֵלֶּה.", + "ג (טו) גַּם יַעֲמִיד עַל עַצְּמו, שֶלּא לְהַרְאות לִפְנִי הַמְסַפְּרִין שׁוּם תְּנוּעָה, שֶׁיֵּרָאֶה מִּמֶּנָּה, שֶׁהוּא מַסְכִּים לְדִבְרֵיהֶם, אַךְ יֵשֵׁב כְּאֶבֶן דּוּמֵם. וְאִם יוּכַל לְהַרְאוֹת לִפְנֵיהֶם פָּנִים נִזְעָמִים, שֶׁיָּבִינוּ מִמֶּנּוּ, שֶׁהוּא אֵינוֹ מַסְכִּים לְדִבְרֵיהֶם הַהֲבָלִים, בְּוַדַּאי הוּא טוֹב יוֹתֵר." + ], + [ + "בַּמֶּה דְּבָרִים אֲמוּרִים? אִם בְּעֵת שֶׁיָּשַׁב בֵּינֵיהֶם, לֹא דִּבְּרוּ אָז דִּבּוּרִים הָאֲסוּרִים, וְגם עַתָּה אֵינוֹ יָכוֹל לְהִשְׁתַּמֵּט מֵהֶם, אֲבָל אִם בְּעֵת, שֶׁהוּא רוֹצֶּה לֵישֵׁב בֵּינֵיהֶם, (טז) כְּבָר הִתְחִילוּ לְדַבֵּר דִּבּוּרִים הָאֲסוּרִים, אוֹ שֶׁהוּא (יז) יָכוֹל לְהִשָּׁמֵט וְלֵילֵךְ מֵאִתָּם, וְהוּא מִתְעַצֵּל בָּזֶה, אוֹ שֶׁהוּא מַכִּיר מִכְּבָר לְאֵלּוּ הָאֲנָשִׁים בְּטִבְעָם, שֶׁהֵם מִבַּעֲלֵי הַלָּשׁוֹן, שֶׁתְּשׁוּקָתָם תָּמִיד לְדַבֵּר מִגְּנוּת חַבְרֵיהֶם, וְהוּא הוֹלֵךְ וְיוֹשֵׁב בֵּינֵיהֶם, אַף שֶׁלֹּא יְסַיֵּע לְדִבְרֵיהֶם כְּלָל וְלֹא נִיחָא לֵה בָּהֶם, אַף עַל פִּי כֵן פּוֹשֵׁעַ מִקְּרֵי כְּמוֹתָם, (יח) שֶׁעָבַר עַל דִּבְרֵי חֲזַ\"ל, שֶׁצִּוּוּ לְהִתְרַחֵק מִשְּׁמִיעַת דְּבָרִים שֶׁאֵינָם הֲגוּנִים. וְכָל שֶׁכֵּן (יט) אִם הוּא מְכַוֵּן לִשְׁמֹעַ אֶת דִּבְרֵיהֶם גָּדוֹל עֲוֹנוֹ מִנְּשׂוֹא, וְיֵחָקֵּק עֲבוּר זֶה לְמַעְלָה בְּסֵפֶר הַזִּכְרוֹנוֹת בְּשֵׁם אִישׁ רָשָׁע וּבַעַל לָשׁוֹן הָרָע, וְכִדְאִיתָא בְּפִרְקֵי דְּר' אֱלִיעֶזֶר בְּצַוָּאַת ר' אֱלִיעֶזֶר הַגָּדוֹל, שֶׁצִּוָּה לִבְנוֹ הוֹרְקְנוּס, וְזֶה לְשׁוֹגוֹ: בְּנִי, אַל תֵּשֵׁב בַּחֲבוּרַת הָאוֹמְרִים רַע מֵחַבְרֵיהֶם, כִּי כְּשֶׁהַדְּבָרִים עוֹלִים לְמַעְלָה, בַּסֵפֶר נִכְתָּבִים, וְכָל הָעוֹמְדִים שָׁם נִכְתָּבִים בְּשֵׁם חֲבוּרַת רֶשַׁע וּבַעֲלֵי לָשׁוֹן הָרָע, עַל כֵּן צָרִיךְ הָאָדָם לְהִתְרַחֵקּ מְאֹד מְאֹד מֵחֲבוּרָה רָעָה כָּזוֹ." + ], + [ + "וְדַע דִּכְשֵׁם שֶׁכָּתַבְנוּ בְּשֵׁם הַפּוֹסְקִים, דְּמִן הַתּוֹרָה אָסוּר לְהַאֲמִין דִּבְרֵי גְּנוּת, שֶׁמְּסַפְּרִים עַל חַבְרֵיהֶם, כֵּן הַדִּין, אֲפִלּוּ אִם יוֹדֵעַ שֶׁהַדְּבָרִים שֶׁסִפֵּר לוֹ הוּא אֱמֶת, אַךְ יֵשׁ בָּהֶם לְצַּדֵּד לְכָאן וּלְכָאן, וְהַמְסַפֵּר לוֹ דָּן אוֹתוֹ לְכַף חוֹב, וְעַל יְדֵי זֶה הוּא מְגַנְּה אוֹתוֹ, וְיָדוּעַ דְּמִצְּוָה לְהַשּׁוֹמֵעַ לָדוּן אוֹתוֹ לְכַף זְכוּת, (וְהוּא דִּינָא דִּגְמָרָא בְּשָׁבוּעוֹת {דף ל'} וּמִצְּוַת עֲשֵׂה דְּאוֹרַיְתָא לְכַמָּה פּוֹסְקִים), וְהָעוֹבֵר עַל זֶה וְאֵינוֹ דָּן אוֹתוֹ לְכַף זְכוּת וְהוּא מַסְכִּים לְהַמְסַפֵּר בִּגְנוּתוֹ, לֹא דַּי שֶׁעָבַר עַל {ויקרא י\"ט ט\"ו}: \"בְּצֶּדֶק תִּשְׁפֹּט עֲמִיתֶךָ\", אֶלָּא הוּא גַּם כֵּן נִכְלָל (כ) בְּשֵׁם מְקַבֵּל לָשׁוֹן הָרָע, כֵּיוָן דְּעַל יְדֵי שֶׁלֹּא דָּן אוֹתוֹ לְכַף זְכוּת, מִמֵּילָא נִשְׁתַּרְבֵּב עָלָיו הַדִּבְרֵי גְּנוּת." + ], + [ + "וְכָל זֶה, אֲפִלּוּ אִם הַסִפּוּר הָיָה עַל אִישׁ בֵּינוֹנִי, אֲשֶׁר דַּרְכּוֹ לִזָּהֵר מִן הַחֵטְא וּפְעָמִים יִכָּשֵׁל בּוֹ, וְכָל שֶׁכֵּן אִם הַסִפּוּר הָיָה עַל אִישׁ יְרֵא אֱלֹהִים, שֶׁעָלָיו שַׁיָּךְ יוֹתֵר מִצְּוַת עֲשֵׂה דִּ\"בְצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ\" (כמבואר ברמב\"ם פרק א' דאבות משנָה ו', ובשערי תשובה לרבנו יונה, במאמר רי\"ח) וְהוּא עוֹבֵר עַל זֶה וְדָן אוֹתוֹ לְכַף חוֹב וּמַסְכִּים לְהַמְסַפֵּר בִּגְנוּתוֹ, בְּוַדַּאי עוֹבֵר עַל אִסוּר קַבָּלַת לָשׁוֹן הָרָע *.", + "*ועתה נבאר מה שנכשלין בזה, בעונותינו הרבים, בענין קבלת לשון הרע בלי ראות, ואציר ציור אחד וממנו יקיש המשכיל לכל כיוצא בזה, והוא, מה שמצוי כשאחד יוצא מבית דין חיב, והוא מספר לחברו ומסדר דברי זכותו לפניו לאמר: ראה בעצמך איך שהדין עמי, ובית דין פסקו מהפך להפך, ואם היה בא דין שלי לפני רב פלוני ופלוני, שהוא מפרסם לחכם, בודאי היה מבין האמת עם מי ולא היה פוסק פסק מהפך ומקלקל כזה. ומדבר עוד על הבית דין עבור זה דברי חרופין וגדופין, אשר אין להעלות על הכתב. ואם חברו משיבו אינני מאמין שיפסקו כן, יאמר לו: ראה את הפסק וקרא אותו היטב ותראה בעצמך אשר לא בדעת ובהשכל נעשה, והוא מראה את הפסק וקורא אותו פעם אחרי פעם, ובכל פעם הוא מתפלא יותר, ומוצא גם כן בהפסק דברים אשר לא נראו לו לפי דעתו, [כידוע שפסקי בעלי בתים אינן שוין לפסקי התורה הקדושה], עד שנחלט בעיני שניהם, שהרב או הבית דין שבעיר הזאת אין להם שקול הדעת לידע איך לפסק דין על בריו. ועתה נבוא לעניננו, ראה איך בשאט נפש עבר על לאו ד\"לא תשא שמע שוא\", ועל עשה ד\"בצדק תשפט עמיתך\", ועוד שארי לאוין המבארין לעיל בפתיחה, ואלו היה השומע הולך בדרך התורה הקדושה, כשבא אחד לפניו בענין כזה, בודאי החיוב מטל עליו, אם יכול להוציא אף מלב הבעל דין, שלא יהיה לו תרעומות על הבית דין, ולהרחיב לפניו בדברי אמתלאות, שעל הבית דין אין שום עולה, חס ושלום, שהם פוסקין כפי המבאר בתורה הקדושה על פי הטענות, ואין לו לדין, אלא מה שעיניו רואות, כי יש כמה פעמים, שאף שהאמת עם אחד, אף על פי כן נסבב מן השמים להשני שיזכה בדין, כמאמרם בברכות (דף ז'): ולא עוד אלא שזוכה בדין, שנאמר: \"מרום משפטיך מנגדו\" וכו', ואפשר דמזלא דהאי גברא קגרים, (מזל אותו אדם גורם), [וכדאיתא בהרא\"ש פרק אחד דיני ממונות סימן ה', ועין שם בפלפולא חריפתא סעיף קטן י\"ח], ואין לך לדאג, בודאי הקדוש ברוך הוא ישלים את גזלתך ממקום אחר, כמאמר: ולא עוד אלא שמטריחין אותי להשיב הגזלה לבעליו, וכיוצא באלה דברי נחומים להסיר הצער מלבו ולהוציא מלבו התרעמת שעל הבית דין [ועין לקמן בכלל ט' בבאר מים חיים סעיף קטן ה', מה ששיך לענין זה]. ואם רואה, שדבריו לא יועילו, על כל פנים יש לו להתחזק על עצמו, שלא לקבל לדברי הגנות והתרעמת של חברו, שהוא מתרעם על הבית דין שבעיר, כי האסור של קבלת לשון הרע והמצוה ד\"בצדק תשפט עמיתך\" הוא נאמר, אפלו על סתם אנשים מישראל, וכל שכן על מי שמחזק בעיר לתלמיד חכם, ובדידה המצוה ד\"בצדק תשפט\" הוא אפלו אם הדרך לכף חוב מכריע הרבה יותר מלכף זכות, (וכמו שכתב הרבנו יונה בשערי תשובה במאמר רי\"ח, עין שם, והוא כעין מאמר הגמרא בברכות (י\"ט) אם ראית וכו', עין שם), כל שכן בזה שהכף זכות מכריע הרבה יותר, כי ידוע הוא לכל יודעי דת ודין, שפעמים הרבה הדין משתנה מפני טענה אחת או מפני סברא אחת, ואפלו אם הוא חכם גדול בתורה ורואה הוא לפי דברי הבעל דין, שהוא מספר לו את טענותיו שהדין עמו, עם כל זה יש לו לחשב עליו, פן לא טען כך בשעת מעשה, ורק עתה, אחר שיצא חיב מבית דין, נתישב בדעתו שהיה לו לטען כך וכך. הכלל בענין זה יש הרבה והרבה מעניני זכות שנוטה יותר מלכף חובה, ואפלו אם הפך על כל צדדי הענין, ואין לו על הבית דין שום זכות, עם כל זה מן התורה אסור להחליט עליהם ולומר, שאינם יודעים היאך לפסק דיני התורה, אלא יש לילך אל הרב או אל הבית דין ולדרש מאתם הטעם, וכמאמרם באבות: אל תדין את חברך וכו', אולי יראה לו שהמעשה לא היה, או יראה לו את טעם דבריו, מאיזה מקום הוציא את הפסק שלו, או יודה לו ויאמר: טעיתי, כי אפלו באמוראים הראשונים מצינו שטעו בפסקי הדינים ואחר כך חזרו בהן, (וכמאמרם בנדה (דף ס\"ח.): הדר אוקי רבא אמורא עלה (לאחר מכן העמיד רבא אמורא) ודרש: דברים שאמרתי לפניכם טעות הם בידי, ברם כך אמרו וכו'), וכמו שנאמר בתורה: \"הוכח תוכיח את עמיתך ולא תשא עליו חטא\", וכמו שפרש הרמב\"ם בהלכותיו שפרוש הכתוב כך הוא, שיתוכח עם חברו על מה עשה לו כך וכך, ולא שינקט לו בלבו על זה, עין שם. והעובר על דברינו אלה, דהינו, שמחליט בלבו אחר ספורו של חברו שהרב או שהבית דין לא דנו את הדין יפה, וטעות היה בהוראה זו, בלי דרישה וחקירת טעם הדבר מהבית דין עצמם, עובר על כמה גופי תורה, ובפרט על אסור קבלת לשון הרע ועל לאו ד\"לא תשא עליו חטא\" לפרוש הרמב\"ם. וכל הדן את חברו לכף זכות דנין אותו מן השמים לכף זכות. " + ], + [ + "כְּשֵׁם שֶׁשַּׁיָּךְ אִסוּר קַבָּלַת לָשׁוֹן הָרָע, בְּאִם הַמְסַפֵּר סִפֵּר לוֹ עַל אֶחָד, שֶׁעָשָׂה עַתָּה דָּבָר שֶׁאֵינוֹ הָגוּן, שֶׁנִּצְטַוֵּינוּ עַל זֶה, שֶׁלֹּא לְהַחְלִיט בְּלִבֵּנוּ, שֶׁהַדָּבָר אֱמֶת, וְכַנַּ\"ל בְּסָעִיף א\"כֵּז שַׁיָּךְ גַּם אִסוּר קַּבָּלַת לָשׁוֹן הָרָע לְעִנְיַן שְׁאָר חֶלְקֵּי אִסוּר לָשׁוֹן הָרָע, שֶׁבֵּאַרְנוּ לְעֵיל, (כְּגוֹן לְבַזּוֹתוֹ (כא) בְּמַעֲשֵׂה אֲבוֹתָיו אוֹ בְּמַעֲשָׂיו הָרִאשׁוֹנִים, כֵּיוָן שֶׁהוּא (כב) מִתְנַהֵג עַתָּה כַּשּׁוּרָה אוֹ בְּחֶסְרוֹן חָכְמָה, הֵן בַּתּוֹרָה וְהֵן בְּעִנְיְנִי עוֹלָם, וְכַנַּ\"ל בִּכְלָל ד, וְה' וְכַיּוֹצֵא בָּזֶה), בְּכָל דָּבָר שֶׁהוּא גְּנוּת עָלָיו, שֶׁנִּצְּטַוֵּינוּ גַּם כֵּן, שֶׁלֹּא לְהִתְקַבֵּל דִּבְרֵי הַמְסַפֵּר לְפָנֵינוּ לְהִתְבַּזּוֹת עַל יְדֵי זֶה בְּעֵינֵינוּ, אֶת מִי שֶׁנֶּאֶמְרוּ עָלָיו. כְּלָלוֹ שֶׁל דָּבָר: (כג) כָּל דָּבָר שֶׁיֵּשׁ עַל הַמְסַפֵּר אִסוּר עֲבוּר דִּבּוּרוֹ, (כד) יֵשׁ עַל הַמְקַבֵּל אִסוּר עֲבוּר קַבָּלָתוֹ." + ], + [ + "אַף עַל פִּי שֶׁבֵּרַרְנוּ, דְּקַבָּלַת לָשׁוֹן הָרָע, דְּהַיְנוּ לְהַחְלִיט בְּלִבּוֹ שֶׁהַדָּבָר אֱמֶת, אָסוּר מִן הַתּוֹרָה, מִכָּל מָקוֹם אָמְרוּ חֲזַ\"ל, דְּלָחוּשׁ מִיהוּ בָּעֵי {שלחשוש אמנם צריך}. וּבֵאוּר הַדָּבָר, דְּצָּרִיךְ לְקַּבֵּל אֶת הַדָּבָר (כה) בְּדֶרֶךְ חֲשָׁשׁ בְּעָלְמָא, הַיְנוּ רַק כְּדֵי לִשְׁמֹר אֶת עַצְמוֹ מִמֶּנּוּ שֶׁלֹּא יַגִּיעַ לוֹ הֶזֵּק עַל יָדוֹ, וְלֹא יִהְיֶה זֶה הַדָּבָר אֲפִלּוּ בְּגֶדֶר סָפֵק דְּמַעֲמִידִין לְאָדָם בְּחֶזְקַת כַּשְׁרוּת, וְלָכֵן מְחֻיָּב עֲדַיִן (כו) לְהֵיטִיב עִם הַנִּדּוֹן בְּכָל הַטּוֹבוֹת, שֶׁצִּוְּתָה הַתּוֹרָה, לִשְׁאָר אֲנָשִׁים מְיִּשְׂרָאֵל, כִּי לֹא נִגְרַע עֶרְכּוֹ בְּעֵינֵינוּ על יְדֵי הַלִּישָׁנָא בִּישָׁא {הלשה\"ר} לְשׁוּם דָּבָר*, רַק שֶׁהַתּוֹרָה הִתִּירָה לָחוּשׁ לַלִּישָׁנָא בִּישָׁא לְעִנְיַן לִשְׁמֹר אֶת עַצְּמוֹ וְאֶת אֲחֵרִים מִמֶּנּוּ, וְעַל כֵּן כָּתְבוּ הַפּוֹסְקִים דְּמַה שֶּׁמֻּתָּר לָחוּשׁ, הַיְנוּ הֵיכָא שֶׁיּוּכַל לָבוֹא לִידֵי הֶזֵּק (כט) לוֹ אוֹ לַאֲחֵרִים, אִם לֹא יָחוּשׁ לוֹ, (דָּבָר זֶה, דּלאַחֵרִים צָרִיךְ בּאוּר רָחָב וְעַיֵּן פֹּה בִּבאֵר מַיִם חַיּים וּלקָּמָּן בּחֵלֶק ב' בִּכלָל ט' עַיֵּן שָׁם הֵיטֵב, כִּי שָׁם נַרחִיב בָּזה, בּעֶזרַת ה'), אֲבָל בְּעִנְיָן אַחֵר אָסוּר לָחוּשׁ לְלָשׁוֹן הָרָע וּלְהַאֲמִינוֹ כְּלָל.", + "*ולא מבעי היכא דבלאו {ואין צריך לומר כאן שבלא} הלישנא בישא הוא כשאר אנשים מישראל, אלא אפלו אם בלאו הכי (בלא כך) גם כן נתחזק בעיר לאדם רשע על ידי מעשיו הרעים, אך שעל ידם לא יצא עדין לגמרי מכלל שאר אנשים מישראל, כגון, (כז) להשיב לו אבדה וכדי לתן לו צדקה או לפדותו וכיוצא בו, ועתה נשמע עליו עוד מאנשים שיצא לגמרי מכלל \"עמיתך\", כגון, דשביק התרא ואכיל אסורא (עוזב התר ואוכל אסור), כיון שלא נתברר דבריהם בבית דין, רק שאמרו אנשים בדרך ספור בעלמא (כח) אין לקבל דבריהם לאמת כדי למנע את עצמו על ידי זה מפדיונו, אם נשבה וכיוצא בו." + ], + [ + "וְיֵשׁ הַרְבֵּה דְּבָרִים, שֶׁנִּכְשָׁלִין בּוֹ הָעוֹלָם בְּעִנְיַן לָחוּשׁ, וְרָאוּי לְדַבֵּר בָּזֶה הַרְבֵּה, אַךְ אֵין כָּאן מָקוֹם לְהַאֲרִיךְ בּוֹ, וְאֶכְתֹּב אוֹתָן אִם יִרְצֶה ה' לְקַמָּן בַּכְּלָל הָאַחֲרוֹן. אַךְ כְּלָלוֹ שֶׁל דָּבָר, דְּמַה שֶּׁאָמְרוּ, דְּצָרִיךְ לָחוּשׁ לַלִּישָׁנָא בִּישָׁא, הַיְנוּ רַק לְעִנְיַן לִשְׁמֹר אֶת עַצְמוֹ מֵהַנִּדּוֹן, אבָל, חַס וְשָׁלוֹם, (ל) לַעֲשׂוֹת לוֹ שׁוּם מַעֲשֶׂה אוֹ לִגְרֹם לוֹ שׁוּם הֶזֵּק אוֹ בִּיּוּשׁ עֲבוּר זֶה, גָּדוֹל אוֹ קָטָן, אֲפִלּוּ אִם הַלִּישָׁנָא בִּישָׁא {הלשון הרע} יָצָא עָלָיו עַל יְדֵי עֵד אֶחָד כָּשֵׁר, שֶׁהֵעִיד עָלָיו כֵּן בְּבֵית דִּין, לֹא מְהַנִּי, רַק לִשְׁבוּעָה. וְיוֹתֵר מִזֶּה, (לא) שֶׁאֲפִלּוּ רַק לִשְׂנֹא אוֹתוֹ בַּלֵּב עֲבוּר זֶה, אָסוּר גַּם כֵּן מִן הַתּוֹרָה, וְכָל שֶׁכֵּן שֶׁאֵינוֹ יָכוֹל לִפְטֹר אֶת עַצְּמוֹ עַל יְדֵי הַלִּישָׁנָא בִּישָׁא (לב) מֵהַחִיּוּבִין שֶׁהוּא מְחֻיָּב לְהַנִּדּוֹן*.", + "*ובכאן נציר פרט אחד קטן, שכמה אנשים נכשלים בו, בעונותינו הרבים, כגון, שיש בעיר אנשים שמחזקים לעניים, וצריך לתן להם צדקה, וארע שאחד הוציא עליהם דבה שהם באמת אינם עניים, אך שעושים עצמם כעניים כדי לרמות בני אדם, ועל ידי הדבה מונעים אחר כך הרבה אנשים מלתן להם את קצבתם, אשר נהגו בהן מאז ומקדם. ועל פי דין תורה הוא עולה רבה, כי דבר זה נכנס בכלל מקבל לשון הרע ממש, כי אם היה הולך על פי התורה, שאין להאמין לשון הרע רק לחוש, לא היה פוטר את עצמו לעת עתה מן העני הזה, כי עדין הוא עומד בחזקתו, שנתחזק מקדמת דנא לאיש עני, כל זמן שלא נתברר בהפכו, ומחיבין אנשי העיר לפרנסו, וגדולה מזה אמרו: הרי שבא ואמר: פרנסוני, אין בודקין אחריו, וכל שכן בזה, שנתחזק עד עתה לאיש עני, היתבטל חזקתו וחיובו מאנשי העיר עבור זה המוציא דבה. ורק צריך לחוש לדברי המספר ולדרש אחר זה היטב, ובודאי כל זמן, שלא יתברר הדבר לאמתו, אין רשאין לפטר את עצמן מדין חיוב צדקה, ועל זה וכיוצא בזה אמרו רז\"ל על פסוק: \"אל תגזל דל כי דל הוא\", שקאי (שעולה) על הרגיל לתן צדקה לעני אחד, ופוסק ואינו נותן לו, נקרא עבור זה גוזל הדל. \n" + ], + [ + "וְאִם כְּבָר עָבַר וְשָׁמַע לָשׁוֹן הָרָע וְהֶאֱמִין בְּלִבּוֹ, בֵּין שֶׁהוּא מֵחֶלְקֵּי הַגְּנוּת שֶׁבֵּין אָדָם לַמָּקוֹם וּבֵין שֶׁבֵּין אָדָם לַחֲבֵרוֹ, (לג) תִּקּוּנוֹ, שֶׁיִּתְחַזֵּק לְהוֹצִּיא הַדְּבָרִים מִּלִּבּוֹ, שֶׁלֹּא לְהַאֲמִּינָם, וִיקַבֵּל עַל עַצְּמוֹ עַל לְהַבָּא, שֶׁלֹּא לְקַבֵּל עוֹד לָשׁוֹן הָרָע עַל אָדָם מִיִּשְׂרָאֵל, וְיִתְוַדֶּה עַל זֶה, וּבָזֶה יְתַקֵּן הַלָּאוִין וְהָעֲשִׂין שֶׁעָבַר עַל יְדֵי קַבָּלַת לָשׁוֹן הָרָע, כַּמְבֹאָר לְעֵיל בַּפְּתִיחָה, (לד) אִם עֲדַיִן לֹא סִפֵּר לַאֲחֵרִים." + ] + ] + }, + "Principle 7": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאַר אִסּוּר קַבָּלַת לָשׁוֹן הָרָע, אִם נֶאֱמר בִּפְנֵי שְׁלֹשָׁה אוֹ בְּפָנָיו. וְדִין אִם שָׁמע הַסִּפּוּר מֵהַרְבֵּה אְנָשִׁים, אוֹ שֶׁקּוֹל יוֹצֵא בָּעִיר, אוֹ מִמֵּסִיחַ לְפִי תֻּמּוֹ, אוֹ מִמְּהֵימָן לֵהּ כְּבֵי תְּרֵי, וּבוֹ י\"ד סְעִיפִים." + ], + "": [ + [ + "אִסוּר קַבָּלַת לָשׁוֹן הָרָע הוּא אֲפִלּוּ אִם הַמְסַפֵּר מְסַפֵּר אֶת הַדְּבָרִים בְּפִרְסוּם (א) לִפְנִי כַּמָּה אֲנָשִׁים, אַף עַל פִּי כֵן אֵין לְהַחְלִיט מֵחֲמַת זֶה, שֶׁהַדָּבָר אֱמֶת, רק יֵשׁ לְהַשּׁוֹמְעִים לָחוּשׁ לָזֶה וְלַחֲקֹר אֶת הַדָּבָר, וְאִם יִתְבָּרֵר לָהֶם, שֶׁהַדָּבָר אֱמֶת, יוֹכִיחוּהוּ עַל זֶה." + ], + [ + "אֵין שׁוּם הֶתֵּר לְהַאֲמִין בְּלָשׁוֹן הָרָע, אֲפִלּוּ אִם הַמְסַפֵּר סִפֵּר עָלָיו (ב) הַלָשׁוֹן הָרָע בְּפָנָיו, כֵּיוָן שֶׁלֹּא שָׁמַעְנוּ הוֹדָאָה עַל זֶה מִפִּי הַנִּדּוֹן, וְכָל שֶׁכֵּן אִם אֵין מְסַפֵּר עַתָּה בְּפָנָיו, רַק אוֹמֵר, שֶׁהָיָה אוֹמֵר אֶת הַדְּבָרִים אֵלּוּ בְּפָנָיו, דְּאָסוּר לְהַאֲמִינוֹ מִטַּעַם זֶה, וּבַעֲוֹנוֹתֵינוּ הָרַבִּים, הָעוֹלָם נִכְשָׁלִין בָּזֶה מְאֹד. (ג) וַאֲפִלּוּ אִם הוּא שׁוֹתֵק עַתָּה, בְּשָׁעָה שֶׁאוֹמְרִים עָלָיו הַדִּבְרֵי גְּנוּת בְּפָנָיו, אֲפִלּוּ הָכֵי { אף על פי כן} אֵין לִקַּח מִזֶּה שׁוּם רְאָיָה לְהַחְלִיט, שֶׁהַדָּבָר אֱמֶת, וַאֲפִלּוּ אִם טִבְעוֹ תָּמִיד, שֶׁלֹּא לִשְׁתֹּק, כְּשֶׁאוֹמְרִים לוֹ דָּבָר, שֶׁלֹּא כִּרְצוֹנוֹ, וּבְזוֹ הַפַּעַם הוּא שׁוֹתֵק, כִּי אוּלַי נִתְגַבֵּר עַתָּה עַל טִבְעוֹ וְגָמַר בְּדַעְתּוֹ, שֶׁלֹּא לַעֲנוֹת עַל רִיב, אוֹ מִפְּנֵי שֶׁרָאָה, שֶׁבְּוַדַּאי יַאֲמִינוּ יוֹתֵר לְדִבְרֵי הַמְסַפֵּר מִלִּדְבָרָיו, כַּמִּנְהָג הָרַע שֶׁל הָעוֹלָם, שֶׁמֻּסְכָּם אֶצְּלָם, שֶׁאִם רַק יְסַפֵּר אֶת הַדְּבָרִים בְּפָנָיו, אֲפִלּוּ אִם הַשֶּׁכְּנֶגְדּוֹ יַכְחִישֶׁנּוּ מֵאָה פְּעָמִים, לֹא יַאֲמִינוּ לוֹ שׁוּב, וּלְכָךְ הִסְכִּים אָז בְּנַפְשׁוֹ, שֶׁטּוֹב יוֹתֵר לִשְׁתֹּק עַל זֶה וְלִהְיוֹת מֵּהַנְּעֱלָבִים, עַל כֵּן אָסוּר לִקַּח רְאָיָה מִזֶּה לְהַחְלִיט, שֶׁהַדָּבָר אֱמֶת." + ], + [ + "כְּשֵׁם שֶׁאָסוּר לְקַּבֵּל לָשׁוֹן הָרָע, אִם שָׁמַע מֵאֶחָד, כֵּן הַדִּין, (ד) אֲפִלּוּ אִם שָׁמַע מִשְּׁנַיִם אוֹ יוֹתֵר, וְלָא מִבָּעֵי {ואין צריך לומר} בַּדָּבָר, (ה) שֶׁנַּעֲשׂוּ רְשָׁעִים עַל יְדֵי סִפּוּרָם, בְּוַדַּאי אֵין לְהַאֲמִינָם, אִם סִפְּרוּ לוֹ, כֵּיוָן דַּאֲפִלּוּ לְפִי דִּבְרֵיהֶן, שֶׁפְּלוֹנִי עָשָׂה שֶׁלֹּא כַּהֹגֶן, עָבְרוּ עַל לָאו דְּ\"לֹא תֵלֵךְ רָכִיל\", שֶׁהוּא אֲפִלּוּ עַל אֱמֶת, אִם כֵּן רְשָׁעִים הֵם, אֵיךְ נַאֲמִינָם עַל יִשְׂרָאֵל זֶה, שֶׁהוּא בְּחֶזְקַת כָּשֵׁר גָּמוּר לְעֵת עַתָּה? דְּהַחָשׁוּד עַל לָאו דְּלָשׁוֹן הָרָע, חָשׁוּד לְשַׁקֵּר וּלְהַחְלִיף וּלְהוֹסִיף, וּמַה בְּכָךְ שֶׁהֵם תְּרֵי, אֲפִלּוּ הַרְבֵּה יוֹתֵר, קֶשֶׁר רְשָׁעִים אֵין מִן הַמִּנְיָן, אֶלָּא אֲפִלּוּ אִם הוּא דָּבָר, שֶׁאֵין נַעֲשִׂין רְשָׁעִים עַל יְדֵי סִפּוּרָם, אִם הָאֱמֶת אִתָּם, אֲפִלּוּ הָכֵי (ו) אָסוּר לְקַבֵּל דִּבְרֵיהֶם (ז) וּלְהַאֲמִינָם בְּהַחְלָטָה, דְּאֵין חָל שֵׁם עֵדוּת, אֲפִלּוּ עַל שְׁנַיִם וְיוֹתֵר, אֶלָּא בְּבֵית דִּין, אֲבָל חוּץ לְבֵית דִּין לֹא, דַּאֲפִלּוּ אִם יֹאמְרוּ שֶׁקֶר, אֵינָם נִקרָאִים עֵדֵי שֶׁקֶר, כִּי אִם מוֹצִיא שֵׁם רָע בְּעָלְמָא, וכִדְאִיתָא, בּסֵפֶר מִצות קָּטָן לֹא תַעֲשֶׂה רל\"ה}, וְכָל זֶה לְהַחְלִיט, אֲבָל לָחוּשׁ מֻתָּר, אֲפִלּוּ אִם לֹא שָׁמַע רַק מֵאֶחָד וְכַנַּ\"ל." + ], + [ + "וְהוּא הַדִּין, אִם יָצָא (ח) קוֹל עַל אֶחָֹד, שֶׁעָשָׂה מַעֲשֶׂה אוֹ שֶׁדִּבֵּר דָּבָר, שֶׁלֹּא כָּרָאוּי עַל פִּי הַתּוֹרָה, בֵּין שֶׁהוּא אִסוּר חָמוּר וּבֵין שֶׁהוּא אִסוּר קַל, אֲפִלּוּ הָכֵי אָסוּר לְקַבְּלוֹ לְהַאֲמִינוֹ בְּהַחְלָטָה, רַק לָחוּשׁ, עַד שֶׁיִּתְבָּרֵר הַדָּבָר, וְעַל אַחַת כַּמָּה וְכַמָּה שֶׁיִּזָּהֵר מְאֹד, אִם רוֹצֶה לְסַפֵּר אֶת הַדָּבָר לַאֲחֵרִים, (ט) שֶׁלֹּא יְכַוֵּן לְהַעֲבִיר הַקּוֹל וּלְגַלּוֹתוֹ יוֹתֵר, וּכְמוֹ שֶׁבֵּאַרְנוּ לְעֵיל בִּכְלָל ב' סָעִיף ג', עַיֵּן שָׁם הֵיטֵב." + ], + [ + "וְכָל זֶה, שֶׁדִּבַּרְנוּ, הוּא בִּסְתָם אִישׁ יִשְׂרָאֵל, אֲבָל אִם (י) נִתְחַזֵּק מִכְּבָר בְּלָאו הָכִי לְאָדָם רָשָׁע, מִפְּנֵי שֶׁנִּתְפַּרְסֵם עָלָיו כַּמָּה פְּעָמִים, שֶׁעָבַר בִּשְׁאָט נֶפֶשׁ עַל אִסוּרִין הַיְדוּעִין לְכָל יִשְׂרָאֵל, שֶׁהוּא אָסוּר כְּנֵאוּף וְכַיּוֹצֵּא בָּזֶה, עַל אִישׁ כָּזֶה מֻתָּר לְקַבֵּל לָשׁוֹן הָרָע." + ], + [ + "וְאִם אֶחָד בָּא אֶצְּלוֹ וּמְסַפֵּר לוֹ אֶת עִנְיָנָיו וּבְתוֹךְ סִפּוּרוֹ סִפֵּר לוֹ אֵיזֶה דָּבָר, שֶׁהוּא גְּנוּת לְעַצְמוֹ וְלַחֲבֵרוֹ, אֵינוֹ מֻתָּר לְהַאֲמִינוֹ, רַק עַל עַצְּמּוֹ (יא) וְלֹא עַל חֲבֵרוֹ." + ], + [ + "וְעַתָּה נַתְחִיל לְבָאֵר בְּעֶזְרַת ה' דִּין קַבָּלַת לָשׁוֹן הָרָע מֵאִישׁ, שֶׁהוּא מְהֵימָן כְּבֵי תְּרֵי {כשני עדים}, אוֹ מִמֵּסִיחַ לְפִי תֻּמּוֹ, אוֹ אִם יֵשׁ לוֹ עַל הַסִפּוּר הַהוּא דְּבָרִים הַנִּכָּרִים שֶׁהוּא אֱמֶת, וְאַף שֶׁבְּרֹב הַדִּינִים הֵם שָׁוִין, אַף עַל פִּי כֵן חִלַּקְּתִּי אוֹתָם כָּל אֶחָד וְאֶחָד בִּסְעִיפִין בִּפְנִי עַצְּמָן, מִפְּנֵי שֶׁיֵּשׁ פְּרָטִים אֲחָדִים, שֶׁמִּשְׁתַּנְּה כָּל אֶחָד בְּדִינוֹ מֵחֲבֵרוֹ, וְגַם שֶׁלֹּא יִתְעַרְבְּבוּ עֵינִי הַקּוֹרֵא מִפְּנִי רֻבֵּי הָעֲנָפִים, שֶׁמִּתְפַּשְּׁטִים מִכָּל אֶחָד וְאֶחָד. וְזֶה הֵחֵלִי בְּעֶזְרַת החוֹנִן לְאָדָם דַּעַת.", + "אִסּוּר קַבָּלַת לָשׁוֹן הָרָע הוּא אֲפִלּוּ אִם שָׁמַע מֵאִישׁ, שֶׁהוּא מְהֵימָן לֵה כְּדִבְרֵי שְׁנֵי עֵדִים, וּמַה שֶּׁכָּתַבְנוּ לְעֵיל בִּכְלָל ד' סָעִיף ה', דְּמֻתָּר לְגַלּוֹת הָעִנְיָן בְּהַצְּנִעַ לְרבּוֹ וּלְאִישׁ סוֹדוֹ, אִם יֵדַע, אֲשֶׁר יאֲמִין דְּבָרָיו כְּדִבְרֵי שְׁנִי עֵדִים, וּמֻתָּר לְרַבּוֹ לְקַבֵּל דָּבָר זֶה וְלִשְׂנֹא אוֹתוֹ וּלְהִתְרַחֵק מֵחֶבְרָתוֹ, עַד אֲשֶׁר יִוָּדַע לוֹ, שֶׁשָּׁב מִדַּרְכּוֹ הָרָעָה, הַיְנוּ שָׁם, שֶׁהוּא דָּבָר אֲשֶׁר לְפִי הָאֱמֶת מֻתָּר לְסַפֵּר בִּגְנוּתוֹ עֲבוּר זֶה, אִם לֹא עָשָׂה תְּשׁוּבָה, כֵּיוָן שֶׁעָבַר בְּמֵזִיד עַל עֲוֹן דָּבָר הַמְפֻרְסָם בְּיִשְׂרָאֵל, שֶׁהוּא אָסוּר, שֶׁאֵין לִתְלוֹת עָלָיו עוֹד שׁוּם זְכוּת, (כְּגוֹן, (יב) בְּמַעֲשֵׂה דְּטוּבִיָּה בִּפְסָחִים, {קי\"ג} שֶׁהוּא עִנְיַן נֵאוּף וְכַיּוֹצֵּא בָּזֶה), לֹא כֵן (יג) בְּדָבָר, שֶׁיֵּשׁ לִתְלוֹת עָלָיו זְכוּת, כְּגוֹן בְּחֶסְרוֹן יְדִיעַת אִסוּר הַמַּעֲשֶׂה, אוֹ אוּלַי בִּשְׁגָגָה בָּא לְיָדוֹ, אוֹ לְספֵּר עָלָיו דִּבְרֵי דֹּפִי וּגְנַאי בְּעָלְמָא, אוֹ בְּעִנְיַן שְׁלִילַת הַמַּעֲלוֹת, וְכַנּ\"ל בִּכְלָל ה' סָעִיף ב', אוֹ לִזְכֹּר עָלָיו מַּעֲשֵׂי אֲבוֹתָיו וּקְרוֹבָיו, אוֹ מַעֲשָׂיו הָרִאשׁוֹנִים, בְּוַדַּאי לֹא שַׁיָּךְ בָּזֶה מְהֵימָן כְּבֵי תְּרֵי {נאמן כשני עדים}, דְּמַאי הֱוֵי {שֶׁמּה יִּהיִה}, אִם הַדָּבָר הַזֶּה אֵינוֹ שֶׁקֶּר מֵעִקָּרוֹ, אַף עַל פִּי כֵן אָסְרָה הַתּוֹרָה לְהַמְסַפֵּר לְסַפֵּר בִּגְנוּתוֹ עֲבוּר זֶה, רַק לְדוּנוֹ לְצֶּדֶק בָּעִנְיָן הַזֶּה וְכַנַּ\"ל בִּכְלָל ד' סָעִיף ג'.", + "וּלְהַמְקַבֵּל גַּם כֵּן אָסוּר לְהַחְלִיט בְּלִבּוֹ אֶת חֲבֵרוֹ לִגְנוּת עֲבוּר זֶה, וְכַנַּ\"ל בִּכְלָל ו' סָעִיף ז', (וּמִלְּבַד אִסוּר הַקַּבָּלָה עוֹבֵר עַל לָאו דְּ\"לִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל\" עִם כַּמָּה עֲשִׂין וְלָאוִין הַמְבֹאָרִין לְעֵיל בַּפְּתִיחָה, כֵּיוָן שֶׁהַמְסַפֵּר בְּוַדַּאי עוֹבֵר עַל אִסוּר לָשׁוֹן הָרָע, כַּמְבֹאָר בְּכָל הַפּוֹסְקִים, דְּלָשׁוֹן הָרָע הוּא אֲפִלּוּ עַל אֱמֶת, וְהוּא בִּשְׁמִיעָתוֹ הֱבִיאוֹ לְאִסוּר זֶה, דְּאִלּוּ לֹא הָיָה רוֹצֶה לִשְׁמֹעַ מֵאִתּוֹ, לֹא הָיָה חֲבֵרוֹ בָּא לִכְלַל אִסוּר, וְכָל שֶׁיִּתְקַבֵּל יוֹתֵר לְפָנָיו דִּבְרֵי הַמְסַפֵּר וְיִהְיֶה אֲהַנּוּ מַעֲשָׂיו, יִהְיֶה יוֹתֵר גָּרוּעַ לְהַמְקַבֵּל גַּם כֵּן, שֶׁעַל יָדוֹ בָּא חֲבֵרוֹ לְאִסוּר גָּדוֹל כָּזֶה)." + ], + [ + "וַאֲפִלּוּ בִּכְגוֹן מַעֲשֵׂה דְּטוּבִיָּה הַנַּ\"ל, אֵינוֹ מֻתָּר לְקַּבֵּל סְתָם, רַקּ בְּהִצְטָרֵף אֶל זֶה שְׁנִי הַפְּרָטִים, שֶׁצָּרִיךְ לִזָּהֵר בָּהֶם בְּעִנְיַן הַקַּבָּלָה.", + "א דַּוְקָא אִם סִפֵּר לוֹ, שֶׁרָאָה דָּבָר זֶה בְּעַצְמוֹ, אֲבָל אִם (יד) שָׁמַע מִפִּי אֲחֵרִים, אֵין לְהַמְסַפֵּר הַזֶּה שׁוּם יִתְרוֹן כְּלָל.", + "ב אֲפִלּוּ אִם סִפֵּר לוֹ, שֶׁרָאָה בְּעַצְּמוֹ, אֵין מֻתָּר, רַק לְהַאֲמִינוֹ וּלְהַרְחִיק אֶת עַצְמוֹ מֵחֶבְרָתוֹ, עַד אֲשֶׁר יִוָּדַע, שֶׁשָּׁב מִדַּרְכּוֹ הָרָעָה, אֲבָל לֹא לֵילֵךְ וּלְסַפֵּר דָּבָר זֶה לַאֲחֵרִים, וּכְמוֹ שֶׁכָּתַבְנוּ לְעֵיל בִּכְלָל ד' סוֹף סָעִיף ה', וּמִכָּל שֶׁכֵּן שֶׁאֵין (טו) לְהַפְסִידוֹ בְּמָמוֹן אוֹ לְהַכּוֹתוֹ, חַס וְשָׁלוֹם, עַל יְדֵי זֶה." + ], + [ + "וְאִם מִי שֶׁסִפֵּר לוֹ הַלָשׁוֹן הָרָע עַל אֶחָד הָיָה (טז) מֵסִיחַ לְפִי תֻּמּוֹ בְּדָבָר זֶה, (וּמַּה נִּקְרָא לְפִי תֻּמּוֹ, יִתְבָּאֵר בִּבְאֵר מַיִם חַיִּים) דִּינָא הָכֵי {הדין כך}, אִם יֵשׁ בָּעִנְיָן הַזֶּה, אֲפִלּוּ אִם הוּא אֱמֶת, לְשָׁפְטוֹ לְצַּד הַזְּכוּת, אוֹ שֶׁעִנְיָן זֶה הוּא בְּעִנְיְנִי שְׁלִילַת הַמַּעֲלוֹת אוֹ אֶחָד מִשְׁאָר פְּרָטִים, שֶׁבֵּאַרְנוּ לְעֵיל בְּסָעִיף ז', אוֹ שֶׁזֶּה הַמְסַפֵּר (יז) לֹא רָאָה דָּבָר זֶה בְּעַצְּמוֹ, רַק שָׁמַע מִפִּי אֲחֵרִים, בְּוַדַּאי אָסוּר לְקַבֵּל הֵימֶנּוּ וּלְהַחְלִיט בְּלִבּוֹ לִגְנַאי עַל חֲבֵרוֹ. וַאֲפִלּוּ אִם אֵין בּוֹ אֶחָד מֵאֵלּוּ הַפְּרָטִים, (יח) מִכָּל מָקּוֹם, גַּם כֵּן יֵשׁ לִזָּהֵר, שֶׁלֹּא לְקַבֵּל מֵאִישׁ זֶה, הַמֵּסִיחַ לְפִי תֻּמּוֹ, דִּבְרֵי גְּנוּת עַל חֲבֵרוֹ, וְכָל שֶׁכֵּן שֶׁאָסוּר לִסְמֹךְ עַל זֶה לֵילֵךְ אַחַר כָּךְ (יט) וּלְסַפֵּר דָּבָר זֶה לַאֲחֵרִים אוֹ (כ) לְבַזּוֹתוֹ בִּדְבָרִים עבוּר זֶה, וְקַל וָחֹמֶר בֶּן בְּנוֹ שֶׁל קַל וָחֹמֶר לְעִנְיַן (כא) לְהַפְסִידוֹ עֲבוּר זֶה בְּמָמוֹן אוֹ לְהַכּוֹתוֹ, חַס וְשָׁלוֹם, דְּוַדַּאי אָסוּר מִן הַתּוֹרָה." + ], + [ + "וְאִם יֵשׁ עָלָיו (כב) דְּבָרִים הַנִּכָּרִים, שֶׁנִּרְאֶה עַל יְדֵי זֶה, שֶׁמַּה שֶּׁמְּסַפְּרִין עָלָיו הוּא אֱמֶת, דִּינָא הָכֵי {הדין כך}, אִם יֵשׁ בָּעִנְיָן הַזֶּה, אֲפִלּוּ אִם הַדָּבָר אֱמֶת, (כג) לְשָפְטוֹ לְצַּד זְכוּת, או בְּעִנְיְנִי שְלִילַת הַמַּעֲלות, או בְּכָל שְאָר הַפְּרָטִים, הַמְבֹאָרִים לְעֵיל בְּסָעִיף ז', לֹא שַׁיָּךְ בָּזֶה דְּבָרִים הַנִּכָּרִים, דְּוַדַּאי אָנוּ מְחֻיָּבִין לְדוּנוֹ לְכַף זְכוּת (כד) כֵּיוָן שֶׁהוּא אִישׁ בֵּינוֹנִי כְּדֵי שֶׁלֹּא יִתְבַּזֶּה עַל יְדֵי זֶה בְּעֵינֵינוּ וְכַנַּ\"ל, אֲבָל אִם הוּא דָּבָר אֲשֶׁר אֵין לִמְצֹא צַּד זְכוּת עַל הָעוֹשְׁקוֹ, (כה) מֻתָּר לְהאֲמִין וּלְקַבֵּל*.", + "*ובכל זאת צריכין להזהר מאד ולחקר בשבע חקירות, אם הם באמת דברים הנכרים, ולזהר בכל התנאים שצריך לזה וכדלקמן, כי היצר מטעה את האדם בזה מאד ומראה לו כמה דברים הנכרים שהם אמת, כדי שיאמין בזה וילכדנו על ידי זה ברשת של עון קבלת לשון הרע, ועל כן אל ימהר להקל בזה. " + ], + [ + "וְדַוְקָא אִם הֵם נִכָּרִים מַמָּשׁ, דְּהַיְנוּ (כו) שֶׁהֵם מַגִּיעוֹת לְעִנְיַן הַסִפּוּר, וְגַם רָאָה אֶת הַדְּבָרִים הַנִּכָּרִים בְּעַצְמוֹ. אֲבָל אִם הֵם רְחוֹקִין מִזֶּה רַק הוּא כְּעֵין דָּבָר הַנִּכָּר קְצָת, אוֹ שֶׁלֹּא רָאָה אֶת הַדְּבָרִים הַנִּכָּרִים בְּעַצְמוֹ (כז) רַק שְׁמָעָן מִפִּי אֲחֵרִים, אֵין לוֹ בָּזֶה שׁוּם יִתְרוֹן כְּלָל." + ], + [ + "וְדַע, דַּאֲפִלּוּ דְּבָרִים הַנִּכָּרִים מַמָּשׁ, אֵינוֹ מוֹעִיל רַק לְעִנְיַן, שֶׁעַל יְדֵי זֶה יִהְיֶה מֻתָּר לְהַאֲמִין בְּעַצְּמוֹ אֶת הַדָּבָר שֶׁמְּסַפְּרִין לוֹ, אֲבָל לְעִנְיַן לֵילֵךְ אַחַר כָּךְ וּלְסַפֵּר דָּבָר זֶה לַאֲחֵרִים, לֹא מְהַנֵּי {לא מועיל}, דְּלֹא עָדִיף, מֵאִם רָאָה בְּעַצְמוֹ דְּבַר גְּנוּת עַל חֲבֵרוֹ, (כח) שֶׁאָסוּר לְסַפֵּר אַחַר כָּךְ לַאֲנָשִׁים, וּכְמוֹ שֶׁמְּבֹאָר לְעֵיל בִּכְלָל ד' סָעִיף ג' וְד'. וְדַע עוֹד (כט) דִּבְכָל אֹפֶן אָסוּר לִסְמֹךְ עַל הֶתֵּר זֶה שֶׁל דְּבָרִים הנִּכָּרִים מַמָּשׁ (ל) לְהַפְסִידוֹ עַל יְדֵי זֶה בְּמָמוֹן (לא) אוֹ לְהַכּוֹתוֹ." + ], + [ + "וְלִפְעָמִים (לב) נִתָּן רְשׁוּת לְבֵית דִּין מִפְּנֵי צֹרֶךְ שָׁעָה, כְּגוֹן, שֶׁאֶחָד בָּא לִצְעֹק לִפְנֵיהֶם עַל דְּבַר גְּנֵבָה שֶׁנִּגְנַב מִמֶּנּוּ, וְהוּא מְשַׁעֵר בְּוַדַּאי בִּדְבָרִים הַנִּכָּרִים מַמָּשׁ, שֶׁפְּלוֹנִי גָּנַב מִמֶּנּוּ הַחֵפֶץ, וְגַם הַבֵּית דִּין רוֹאִין אֶת הַדְּבָרִים הַנִּכָּרִים, אוֹ שֶׁעֵדִים הֵעִידוּ לִפְנֵיהֶם עַל הַדְּבָרִים הַנִּכָּרִים, נִתָּן לָהֶם רְשׁוּת לְהַכּוֹתוֹ, כְּדֵי שֶׁיּוֹדֶה. אֲבָל לְיָחִיד, אוֹ אֲפִלּוּ לְבֵית דִּין, רַק שֶׁלֹּא נִתְבָּרֵר לָהֶם הַדְּבָרִים הַנִּכָּרִים, כִּי אִם עַל יְדֵי הַתּוֹבֵעַ, לֹא נִתָּן רְשׁוּת הַזֶּה." + ], + [ + "וּמִזֶּה תִּרְאֶה, כַּמָּה אֲנָשִׁים טוֹעִין בְּעִנְיָנִים אֵלּוּ, שֶׁאִם נִגְנָב לָהֶם חֵפֶץ, וְיֵשׁ לָהֶם עַל אֶחָד חֲשָׁד, אוֹמְרִים לְטוֹבֵי הָעִיר, שֶׁיֵּשׁ לָהֶם עַל אֶחָד דְּבָרִים הַנִּכָּרִים, וְהֵם מַכִּים וְעוֹנְשִׁין, שֶׁלֹּא מִן הַדִּין, כְּדֵי שֶׁיּוֹדֶה. וּבֶאֱמֶת הוּא שֶׁלֹּא כַּדִּין, דְּלוּ יְהֵא דִּדְבָרִים הַנִּכָּרִים הוּא כְּמוֹ רְאָיָה לְעֶצֶם הַמַּעֲשֶׂה, וְטוֹבֵי הָעִיר חֲשִׁיבֵי כְּמוֹ בֵּית דִּין, הֲלֹא צָרִיךְ, שֶׁיֵּדְעוּ מִתְּחִלָּה שֶׁנִּגְנַב, וְגַם עֵדִים לְהַדְּבָרִים הַנִּכָּרִים, אוֹ שֶׁהֵם בְּעַצְמָם יִרְאוּ (כְּמוֹ בְּמַעֲשֶׂה דְּמַר זוּטְרָא), אֲבָל לֹא לִסְמֹךְ עַל הַתּוֹבֵעַ וּלְהַכּוֹת אֶת יִשְׂרָאֵל בְּחִנָּם. וַאֲפִלּוּ רַק לְהַאֲמִין לַתּוֹבֵעַ בַּלֵּב, שֶׁאִישׁ זֶה גָּנַב מֵאִתּוֹ, אָסוּר מִפְּנִי קַבָּלַת לָשׁוֹן הָרָע, וְעַל אַחַת כַּמָּה וְכַמָּה לִסְמֹךָ עַל זֶה וּלְהַכּוֹתוֹ, דְּאִסוּר גָּדוֹל עוֹשִׂים בָּזֶה, וְעוֹבְרִים עַל לָאו דְּ\"לֹא יוֹסִיף\"." + ] + ] + }, + "Principle 8": { + "Opening Comments": [ + "הִנֵּה בַּכְּלָלִים שֶׁעָבְרוּ בֵּארְנוּ, מַה נִּקְּרָא לָשׁוֹן הָרָע בְּכָל עִנְיָנָיו, וְכֵן כְּהַאי גַּוְנָא {וכן כיוצא בזה} בְּדִין קבָּלַת לָשׁוֹן הָרָע. וְעַתָּה בִּכְלָל זֶה נְבָאֵר בְּאִסוּר סִפּוּר לָשׁוֹן הָרָע, שֶׁאָסְרָה לָנוּ התּוֹרָה, מַהוּתוֹ שֶׁל המְסַפֵּר, וְאֶת שֶׁהוּא מְסַפֵּר עָלָיו, וְהָאִישׁ שֶׁהוּא מְסַפֵּר לְפָנָיו, הַכֹּל כְּסִדְרָן, וְכֵן כְּהַאי גַּוְנָא נְבָאֵר בְּעִנְיַן קַבָּלַת לָשׁוֹן הָרָע, וְלָכֵן אַל יִפָּלֵא בְּעֵינִי הַקּוֹרֵא, כִּי לִפְעָמִים אֲנִי מעְתִּיק דָּבָר פָּשׁוּט מְאֹד, וְהוּא מִפְּנֵי שֶׁיִּהְיוּ הֶמְשֵׁךְ המַאֲמָרִים כְּסִדְרָן, אוֹ מִפְּנֵי שֶׁהוּא דָּבָר, שֶׁרַבִּים מִשְׁתַּבְּשִׁין בָּזֶה, וְגַם כְּשֶׁיְּעַיֵּן הֵיטֵב, יִמְצָּא בְּסוֹף כָּל עִנְיָן דְּבר חִדּוּשׁ. וְרִאשׁוֹנָה נְבָאֵר אֶת מהוּתוֹ שֶׁל המְספֵּר." + ], + "": [ + [ + "אֵין חִלּוּק בְּאִסוּר סִפּוּר לָשׁוֹן הָרָע, בֵּין אִם הַמְסַפֵּר אִישׁ אוֹ (א) אִשָּׁה, קָרוֹב אוֹ רָחוֹק, אַף דִּרְגִילוּת הוּא כַּמָּה פְּעָמִים, (ב) שֶׁלֹּא יַקְפִּיד הָאִישׁ, שֶׁנֶּאֱמַר הַגְּנוּת עָלָיו, עַל הַמְסַפֵּר מִצַּד אַהֲבַת הַקֻּרְבָה אֲשֶׁר בֵּינֵיהֶם, וְגַם דֶרֶךְ קָרוֹב הוּא, כְּשֶׁמְסַפֵּר לְאֶחָד עַל קְרוֹבוֹ, אֵינֶנּוּ מְכַוֵּן לְגַנּוֹתוֹ בְּעֶצֶם, רַק מִפְּנִי קִנְאַת הָאֱמֶת, שֶׁלְּפִי דַּעְתּוֹ, שֶׁלֹּא כַּהֹגֶן עָשָׂה לְאִישׁ פְּלוֹנִי בְּעִנְיַן פְּלוֹנִי, אַף עַל פִּי כֵן (ג) אִם טָעָה בְּדִמְיוֹנוֹ בָּזֶה, דְּהַיְנוּ, שֶׁמִּהֵר לְהַחְלִיטוֹ לְכַף חוֹב, וְעַל פִּי אֱמֶת לֹא הָיָה חַיָּב בָּזֶה, אֵין דָּבָר זֶה יוֹצֵּא מִכְּלַל לָשׁוֹן הָרָע גְּמוּרָה." + ], + [ + "וְעַתָּה נַתְחִיל לְבָאֵר עַל מִּי אָסְרָה הַתּוֹרָה לְסַפֵּר לָשׁוֹן הָרָע. אִסוּר לָשׁוֹן הָרָע הוּא בֵּין עַל אִישׁ אוֹ אִשָּׁה, וְאֵין חִלּוּק (ד) בֵּין אִשְׁתּוֹ לְאִשָּׁה אַחֶרֶת, וְרַבִּים נִכְשָׁלִין בָּזֶה, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, שֶׁהֻתַּר בְּעֵינִיהֶם לְסַפֵּר גְּנוּת עַל אִשְׁתּוֹ וּבֵית חוֹתְנוֹ לִפְנִי אֶחָיו וּבֵית אָבִיו, וּמִדִּינָא אֵין שׁוּם נָפְקָּא מִנַּה בָּזֶה, אִם לֹא שֶׁהוּא מְכַוֵּן בָּזֶה לְתוֹעֶלֶת עַל לְהַבָּא וְלֹא לְגַנּוֹתָם, וְגַם לֹא יְעָרֵב בִּדְבָרָיו שׁוּם שֶׁקֶר, וְכָל דִּינוֹ הוּא כְּפִי מַה שֶּׁמְּבֹאָר לְקַמָּן בִּכְלָל י' מִסָעִיף י\"ג וָאֵילָךְ, עַיֵּן שָׁם." + ], + [ + "וְלִפְעָמִים (ה) שַׁיָּךְ אִסוּר לָשׁוֹן הָרָע, אֲפִלּוּ עַל קָטָן, כְּגוֹן, לְסַפֵּר גְּנוּתוֹ שֶׁל יָתוֹם קָטָן, שֶׁמְּגַדְּלִין אוֹתוֹ אֲחֵרִים בְּתוֹךְ בֵּיתָם, דְּעַל יְדֵי זֶה יוּכל לְהִסָבֵב, שֶׁיְּגָרְשׁוּ אוֹתוֹ מֵאִתָּם, וְכֵן כָּל כְּהַאי גַּוְנָא, הֵיכָא שֶׁעַל יְדֵי סִפּוּרוֹ יְסוֹבֵב לְהַזִּיק לְהַקָּטָן אוֹ לְהָצֵּר לוֹ עַל יְדֵי זֶה (ואִם הוּא דָבָר, מפורסָם עַל קָּטָן זֶה, עיֵּן לְעֵיל בִּכלָל ב' סָעִיף ג' וסָעיף ט' וּבחֵלֶק ב' בִּכְלָל ב' סָעִיף ג'). וְאִם מְכַוֵּן בְּסַפְּרוֹ לְסַלֵּק הַנְּזָקִין, שֶׁבָּאִין עַל יְדֵי זֶה הַקָּטָן, (ו) וּלְהַדְרִיךְ אוֹתוֹ בְּדֶרֶךְ יְשָׁרָה מֻתָּר, אַךְ צָּרִיךְ, שֶׁיֵּדַע מִתְּחִלָּה בְּבֵרוּר, שֶׁהַסִפּוּר הוּא אֱמֶת, וְלֹא לְמַהֵר לִסְמֹךְ עַל זֶה שֶׁשָּׁמַע מִפִּי אֲחֵרִים, וּכְמוֹ שֶׁיְּבֹאַר לְקַמָּן בִּכְלָל י', עַיֵּן שָׁם הֵיטֵב, (ז) גַּם צָּרִיךְ לִרְאוֹת אֶת הַנּוֹלָד עַל יְדֵי סִפּוּרוֹ, כִּי פְּעָמִים הַרְבֵּה יוֹצֵּא מִשְׁפָּט מְעֻקָּל מֵעִנְיָנִים כָּאֵלּוּ." + ], + [ + "וְדַע, דְּאִסוּר סִפּוּר לָשׁוֹן הָרָע הוּא אֲפִלּוּ עַל עַם הָאָרֶץ, כִּי גַּם הוּא בִּכְלַל עַם ה' וְצִבְאוֹתָיו, שֶׁהוֹצִיאָם מִמִּצְרַיִם וְכָל שֶׁכֵּן אִם הוּא תַּלְמִיד חָכָם, בְּוַדַּאי הַמְסַפֵּר לָשׁוֹן הָרָע עָלָיו עֲוֹנוֹ גָּדוֹל הַרְבֵּה יוֹתֵר, וְאָמְרוּ חֲז\"ל: כָּל הַמְסַפֵּר אַחַר מִטָּתוֹ שֶׁל תַּלְמִיד חָכָם נוֹפֵל בַּגֵּיהִנֹּם, שֶׁנֶּאֱמַר וְכוּ', וְכַמָּה פְּעָמִים נִכְנָס עַל יְדֵי זֶה בִּכְלַל מְבַזֶּה תַּלְמִיד חָכָם, וְיָדוּעַ גֹּדֶל עָנְשׁוֹ שֶׁל הַמְבַזֶּה תַּלְמִיד חָכָם, כִּדְאִיתָא בְּחֵלֶק {דף צ\"ט} (וְנִפְסַק כֵּן בְּיוֹרֶה דֵּעָה בְּסִימָן רמ\"ג סָעִיף ו', שֶׁהוּא בִּכְלַל {במדבר ט\"ו ל\"א}: \"כִּי דְּבַר ה' בָּזָה וְכוּ' הִכָּרֵת תִּכָּרֵת הַנְּפֶשׁ הַהִיא\"), אַךְ הַיֵּצֶר הָרָע מֵסִית לָאָדָם, דְּלֹא שַׁיָּךְ כְּלָל דִּין מְבַזֶּה תַּלְמִיד חָכָם, רַק בִּזְמַן הַגְּמָּרָא, שֶׁהָיוּ חֲכָמִים בְּיוֹתֵר, אֲבָל לֹא עַל אֵלּוּ שֶׁבִּזְמַנֵּנוּ, וְהוּא טָעוּת גָּמוּר, דְּכָל תַּלְמִיד חָכָם הוּא לְפִי הַדּוֹר, וַאֲפִלּוּ בִּזְמַנֵּנוּ, אִם הוּא רַק רָאוּי לְהוֹרוֹת וְיָגֵעַ בַּתּוֹרָה נִקְרָא תַּלְמִיד חָכָם, וְהַמְבַזֶּה אוֹתוֹ, אֲפִלּוּ בִּדְבָרִים בְּעָלְמָא {סתם}, וַאְפִלּוּ שֶׁלֹּא בְּפָנָיו, עָוֹן פְּלִילִי הוּא, וְחַיָּב נִדּוּי עַל זֶה, כִּדְאִיתָא בְּיוֹרֶה דֵּעָה בְּסִימָן רמ\"ג סָעִיף ז' וּבְסִימָן של\"ד בַּשַּׁ\"ךְ סִימָּן קָטָן ס\"ח, וְכָל שֶׁכֵּן אִם התַּלְמִיד חָכָם הַזֶּה הוּא מוֹרֵה הוֹרָאָה בָּעִיר, דִּבְוַדַּאי אִסוּר הַמְבַזֵּהוּ הוּא חָמוּר הַרְבֵּה יוֹתֵר, דְּמִלְּבַד שֶׁהוּא מֻכְרָח לְהַחְזִיק אוֹתוֹ לְחָכָם וְלִנְהֹג בּוֹ כָּבוֹד, אַחֲרֵי שֶׁהוּא סוֹמֵךְ עַל הוֹרָאוֹתָיו, עוֹד בְּסִפּוּרוֹ עָלָיו דִּבְרֵי גְּנוּת הוּא מוֹנִעַ אֶת הָרַבִּים מֵעֲבוֹדַת ה', כִּי עַל יְדֵי זֶה אָמוֹר יֹאמְרוּ שְׁאָר הָעָם: מַה נֵּלֵךְ וְנִדְרש מֵאִתּוֹ עִנְיְנִי הַדִּינֵי תּוֹרָה שֶׁבֵּינֵינוּ, אַחֲרֵי שֶׁלֹּא יוּכַל לְתַוֵּךְ בֵּינֵינוּ? וּמִתּוֹךְ זֶה כָּל אֶחָד בּוֹנֶה בָּמָּה לְעַצְמּוֹ, (וְעוֹד כַּמָּה קִלְקוּלִים, יַאֲרִיךְ זִכְרָם, ה' יִשְׁמְרֵנוּ)." + ], + [ + "וְכָל זֶה הָאִסוּר שֶׁל לָשׁוֹן הָרָע הוּא דַּוְקָא עַל אִישׁ, שֶׁעַל פִּי דִּין תּוֹרָה הוּא עֲדַיִן בִּכְלַל \"עֲמִיתֶךָ\" דְּהַיְנוּ עַם שֶׁאִתְּךָ בַּתּוֹרָה וּבְמִצְּוֹת, אֲבָל אוֹתָן הָאֲנָשִׁים, שֶׁמַּכִּירָם, שֶׁיֵּשׁ בָּהֶם אֶפִּיקוֹרְסוּת, (ח) מִצְּוָה לְגַנּוֹתָם וּלְבַזּוֹתָם, בֵּין בִּפְנֵיהֶם וּבֵין שֶׁלֹּא בִּפְנֵיהֶם, בְּכָל מַה שֶּׁהוּא רוֹאֶה עֲלֵיהֶם, (ט) אוֹ שֶׁשּׁוֹמֵעַ עֲלֵיהֶם, דִּכְתִיב: \"לֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ\", וְ\"לֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ\", וְהֵם אֵינָם בִּכְלָל זֶה, שֶׁאֵינָם עוֹשִׂים מַעֲשֵׂה עַמְּךָ, וְנֶאֱמַר {תהלים קל\"ט כ\"א}: \"הֲלוֹא מְשַׂנְאֶיךָ ה' (י) אֶשְׂנָא וּבִתְקוֹמְמֶיךָ אֶתְקוֹטָט\" וְכוּ', וְאֶפִּיקוֹרֵס (יא) נִקְרָא הַכּוֹפֵר בַּתּוֹרָה וּבַנְּבוּאָה מִיִּשְׂרָאֵל, בֵּין בַּתּוֹרָה שֶׁבִּכְתָב וּבֵין בַּתּוֹרָה שֶׁבְּעַל פֶּה, וַאֲפִלּוּ הוּא אוֹמֵר, כָּל הַתּוֹרָה מִן הַשָּׁמַיִם, חוּץ מִפָּסוּק אֶחָד אוֹ קַל וָחֹמֶר אֶחָד אוֹ גְּזֵרָה שָׁוָה אֶחָת אוֹ דִּקְדּוּק אֶחָד, גַּם הוּא בַּכְּלָל הַזֶּה." + ], + [ + "וְדַוְקָא אִם שָׁמַע מֵהֶם בְּעַצְמוֹ דִּבְרֵי אֶפִּיקוֹרְסוּת, אֲבָל אִם אֲחֵרִים אָמְרוּ לוֹ, אָסוּר לִסְמֹךְ עַל זֶה לְגַנּוֹתָם, בֵּין בִּפְנֵיהֶם וּבֵין שֶׁלֹּא בִּפְנֵיהֶם, וְגַם אֵין לוֹ לְהַחְלִיט דָּבָר זֶה בַּלֵּב כְּדִין אִסוּר קַבָּלַת לָשׁוֹן הָרָע, וְכַנַּ\"ל בִּכְלָל ו', רַק צָרִיךְ לוֹ לְעֵת עַתָּה לָחוּשׁ לְעַצְמוֹ (יב) וְגַם לְהַזְהִיר לַאֲחֵרִים בַּסֵתֶר, שֶׁלֹּא יִתְחַבְּרוּ לְעֵת עַתָּה עִמָּהֶם, עַד שֶׁיִּתְבָּרֵר הַדָּבָר. וְכָל זֶה דַּוְקָא בִּשְׁמִיעָה בְּעָלְמָא, אֲבָל אִם (יג) מֻחְזָקִּין בָּעִיר לְאֶפִּיקוֹרְסִים, דִּינוֹ כְּאִלּוּ מַכִּירָם בְּעַצְּמוֹ." + ], + [ + "וְדַע עוֹד, דְּאִם מֻחְזָק בָּעִיר לְרָשָׁע (יד) מִפְּנֵי שְׁאָר עִנְיְנֵי עֲבֵרוֹת, שֶׁמֻּתָּר עֲבוּרָם לְגַנּוֹתוֹ, (טו) גַּם כֵּן דִּינָא הָכֵי {כך}, (ועַיּן בִּבְאֵר מַיִם חיִּים הפּרָטִים, שֶׁצָּרִיךְ לָזִה), וְאֵיזֶהוּ מֻחְזָק? כָּל שֶׁהֻסְכַּם בִּפְנִי אַנְשֵׁי הָעִיר לְרָשָׁע, עַד שֶׁלֹּא יִפּל לָהֶם בּוֹ סָפֵק (מֵחֲמַת שְׁמוּעוֹת הָרָעוֹת, שֶׁיּוֹצְאוֹת עָלָיו תָּמִיד מֵעִנְיְנִי נֵאוּף וְכַיּוֹצֵא בָּזֶה, דְּבָרִים שֶׁנִּתְפַּשֵּׁט יְדִיעַת אִסוּרָן בְּכָל יִשְׂרָאֵל), אֲבָל אִם יָצָא עָלָיו קוֹל בְּעָלְמָא בִּלְבַד, אָסוּר לִסְמֹךְ עַל זֶה לְגַנּוֹתוֹ, חַס וְשָׁלוֹם, וַאֲפִלּוּ לְהַחְלִיט בַּלֵּב אָסוּר, וּכְמוֹ שֶׁבֵּאַרְנוּ לְעֵיל בִּכְלָל ז'. (וְאַף שֶׁיָּרֵאתִי מְאֹד לְהַעְתִּיק דִּין הַזֶּה מִפְּנִי בַּעֲלֵי הַלָּשׁוֹן, שֶׁכְּשֶׁיִּשְׁמְעוּ עַל אֶחָד שֶׁמֶץ דְּבַר מַה, תֵּכֶף יַחְזִיקוּ אֶת הָאִישׁ הַהוּא לְמֻחְזָק בְּרֶשַׁע וִיגַנּוּ אוֹתוֹ וְיִתְלוּ אֶת הַהֶתֵּר בַּסֵפֶר הַזֶּה, עִם כָּל זֶה לֹא הִשְׁמַטְתִּיו, כְּמַאֲמָרָם זַ\"ל בְּבָבָא בַּתְרָא {דף פ\"ט} עַל רַבָּן יוֹחָנָן בֶּן זַכַּאי, אֲמָרָה וּמֵהַאי קָרָא אֲמָרָה, {הושע י\"ד י'}: \"כִּי יְשָׁרִים דַּרְכֵי ה' וְצַּדִּיקִים יֵלְכוּ בָם וּפוֹשְׁעִים יִכָּשְׁלוּ בָם\")." + ], + [ + "וְדַע, דְּמַה שֶּׁיֵּשׁ אוֹמְרִים, {טז} דְּמֻתָּר לְסַפֵּר לָשׁוֹן הָרָע עַל בַּעֲלֵי הַמַּחֲלֹקֶת, (יז) דַּוְקָּא אִם הוּא רוֹאֶה, שֶׁעַל יְדֵי שֶׁיְּגַלֶּה לִפְנֵי אֲנָשִׁים אֶת גֹּדֶל תַּרְמִיתָם בְּזֶה הָעִנְיָן, וְיִרְאוּ שֶׁאֵין הַדִּין עִמָּם, מִתּוֹךְ זֶה תֻּשְׁבַּת הַמַּחֲלֹקֶת, אֲבָל בְּלָאו הָכִי {בלי זה} אֵין שׁוּם חִלּוּק בַּדָּבָר. גַּם צָרִיךְ לְאֵלּוּ הַפְּרָטִים שֶׁאֲבָאֵר:", + "א שֶׁהַדְּבָרִים, שֶׁעַל יָדָן הֻסְכַּם בְּדַעְתּוֹ שֶׁהֵם בַּעֲלֵי מַחֲלֹקֶת, יֵדַע מֵעַצְּמוֹ, וְלֹא יִסְמֹךְ בָּזֶה עַל שְׁמִיעָה מֵאֲחֵרִים, אִם לֹא (יח) שֶׁנִּתְבָּרֵר לוֹ שֶׁהוּא אֱמֶת.", + "ב צָרִיךְ (יט) שֶׁיְּכַוֵּן לַתּוֹעֶלֶת הַנַּ\"ל, וְלֹא מִצַּד שִׂנְאָה.", + "ג אִם בְּאֶפְשָׁרוּתוֹ לְהַשְׁקִּיט הַמְּרִיבָה (כ) בְּאֹפֶן אַחֵר, שֶׁלֹּא יִצְטָרֵךְ לְדַבֵּר עֲלֵיהֶם, כְּגוֹן, עַל יְדֵי (כא) הוֹכָחָה וְכַיּוֹצֵּא בָּזֶה, אָסוּר לוֹ לְסַפֵּר לָשׁוֹן הָרָע עֲלֵיהֶם, אִם לֹא שֶׁהוּא יָרֵא לְהוֹכִיחָם, פֶּן כְּשֶׁיֵּדְעוּ בַּעֲלֵי הַמַּחֲלֹקֶּת מִזֶּה, שֶׁאֵין דַּעְתּוֹ עִמָּהֶם, יָפֵרוּ עֲצָתוֹ, וְשׁוּב לֹא יִהְיֶה לוֹ עֵצָּה, אֵיךְ לְתַקֵּן אֶת הַדָּבָר, אַךְ בְּעִנְיָן כָּזֶה צָּרִיךְ שִׁקּוּל הַדַּעַת גָּדוֹל, וְלֹא יְמַהֵר לְהַחְלִיט הַדָּבָר בְּדַעְתּוֹ לְהַטִּיל שֵׁם בַּעֲלֵי הַמַּחֲלֹקֶת עַל צַד אֶחָד, רַק שֶׁיִּתְבּוֹנֵן הֵיטֵב עַל פִּי הַתּוֹרָה, מִי הֵם בַּעֲלֵי הַמַּחֲלֹקֶת. וְאִם אֵינוֹ יָכוֹל לְבָרֵר בְּדַעְתּוֹ הַדִּין עִם מִי, שֵׁב וְאַל תַּעֲשֶׂה - עָדִיף." + ], + [ + "וְדַע עוֹד, דַּאֲפִלּוּ (כב) לְבַזּוֹת וּלְחָרֵף אֶת הַמֵּתִים גַּם כֵּן אָסוּר, וְכָתְבוּ הַפּוֹסְקִים, דְּיֵשׁ תַּקָּנָה וְחֵרֶם קַדְמוֹנִים, שֶׁלֹּא לְהוֹצִּיא לַעַז וְשֵׁם רָע עַל הַמֵּתִים. וְכָל זֶה אֲפִלּוּ אִם הַמֵּת עַם הָאָרֶץ, וְכָל שֶׁכֵּן אִם הוּא תַּלְמִיד חָכָם, בְּוַדַּאי הַמְבַזֶּה אוֹתּוֹ עֲוֹן פְּלִילִי הוּא, וְחַיָּב נִדּוּי עַל זֶה, כְּמוֹ שֶׁנִּפְסַק בְּיוֹרֶה דֵּעָה בְּסִימָן רמ\"ג סָעִיף ז'. וְאִסוּר שֶׁל הַמְבַזֶּה תַּלְמִיד חָכָם הוּא אֲפִלּוּ אִם מְבַזֶּה אוֹתוֹ בְּעַצְּמוֹ, (כג) וְכָל שֶׁכֵּן שֶׁאָסוּר לְבַזּוֹת אֶת דִּבְרֵי תּוֹרָתוֹ." + ], + [ + "וְעַתָּה נְבָאֵר לִפְנִי מִי אָסוּר לְסַפֵּר לָשׁוֹן הָרָע. דַּע, דְּאֵין שׁוּם חִלּוּקּ בְּאִסוּר הַסִפּוּר, בֵּין אִם הוּא מְסַפֵּר לַאֲנָשִׁים אֲחֵרִים, קְרוֹבָיו אוֹ רְחוֹקָיו אוֹ לְאִשְׁתּוֹ, אִם לֹא שֶׁהוּא דָּבָר, שֶׁצָּרִיךְ לְהוֹדִיעָהּ מִפְּנִי הַתּוֹעֶלֶת, שֶׁתִּהְיֶה מִזֶּה עַל לְהַבָּא, כְּגוֹן, שֶׁהִיא מַקֶּפֶת לאֲנָשִׁים רָעִים, שֶׁיִּהְיֶה קָשֶׁה אַחַר כָּךְ לְהוֹצִּיא מֵהֶם, עַל כֵּן הוּא מְסַפֵּר לָּה אֶת טִבְעָם הָרַע וּמַזְהִירָהּ, שֶׁלֹּא לְהַקִּיף לָהֶם. וְהוּא הַדִּין, שֶׁשֻּׁתָּף יְסַפֵּר כָּזֶה לְשֻׁתָּפוֹ עַל אֵיזֶה אֲנָשִׁים, שֶׁבְּדַעְתּוֹ אֵינָם בְּחֶזְקַּת נֶאֱמָנִים, וְכָל כְּהַאי גַּוְנָא, (וּכְעֵין שֶׁאָמְרוּ בְּקִדּוּשִׁין {דף נ\"ב}: אַל יִכָּנְסוּ תַּלְמִידֵי ר' מֵּאִיר לְכָאן, מִפְּנִי שֶקַּנְטְרָנִים הֵם וְכוּ'). וַאֲפִלּוּ אִם אֵינו מַכִּיר בְּעַצְמו אֶת טִבְעָם הָרַע, רַק שָׁמַע עֲלֵיהֶם, גַּם כֵּן מֻתָּר לְסַפֵּר לָּה, מַה שֶּׁשָּׁמַע עֲלֵיהֶם, וּלְהַזְהִירָה עַל לְהַבָּא, אַף שֶׁאֵין לוֹ לְהַאֲמִין בְּהַחְלָטָה, לְמַה שֶּׁשָּׁמַע עֲלֵיהֶם, הָא עַל כָּל פָּנִים לָחוּשׁ מִבָּעֵי, (אַךְ בְּאֹפֶן זֶה לֹא יְסַפֵּר לָּה בְּלָשׁוֹן שֶׁיִּהְיֶה מוּכָח מִדְּבָרָיו, שֶׁמְּקַּבֵּל בְּהַחְלָטָה מַה שֶּׁשָּׁמַע, רַק יֹאמַר לָּה: שָׁמַעְתִּי עַל פְּלוֹנִי כָּךְ וְכָךְ, עַל כֵּן הִזָּהֲרִי, שֶׁלֹּא תַּקִּיפֶנּוּ). אֲבָל בְּלָאו הָכִי אֵין שׁוּם חִלּוּק בַּדָּבָר, (וְרַבִּים מִשְׁתַּבְּשִׁין בָּזֶה, שֶׁמְסַפְּרִין לִנְשׁוֹתֵיהֶם, כָּל מַה שֶּׁאֵרַע לָהֶם עִם פְּלוֹנִי וּפְלוֹנִי (כד) בְּבֵית הַמִּדְרָשׁ אוֹ בַּשּׁוּקּ, וְהִנִּה מִלְּבַד אִסוּר לָשׁוֹן הָרָע, עוֹד הוּא מַרְבֶּה בָּזֶה מַחֲלֹקֶת, כִּי הִיא בְּוַדַּאי תִּטֹּר הַשִּׂנְאָה וְתָרִיב עֲבוּר זֶה עִם פְּלוֹנִי אוֹ עִם אַנְשֵׁי בֵּיתוֹ, וְגַם תְּסִיתֵהוּ לֵילֵךְ עוֹד וְלָרִיב עִם פְּלוֹנִי עֲבוּר זֶה, וְסוֹף דָּבָר יִהְיֶה, שֶׁהִיא בְּעַצְמָה תְּבַזֵּהוּ עֲבוּר זֶה, עַל כֵּן הַשּׁוֹמֵר נַפְשׁוֹ יִשְׁמֹר אֶת עַצְּמוֹ מְאֹד, שֶׁלֹּא לְגַלּוֹת לְאִשְׁתּוֹ מֵעִנְיָנִים כָּאֵלּוּ)." + ], + [ + "וְגַם אֵין חִלּוּק בְּאִסוּרוֹ, בֵּין אִם הסִפּוּר הָיָה לִפְנִי אֲנָשִׁים, שֶׁאֵינָם קְרוֹבָיו שֶׁל הָאִישׁ, שֶׁהוּא מְסַפֵּר עָלָיו אוֹ לִפְנִי קְרוֹבָיו. וַאֲפִלּוּ אָח עַל אָחִיו אֵצֶּל אָבִיו, גַּם כֵּן לָשׁוֹן הָרָע גְּמוּרָה הִיא. וַאֲפִלּוּ אִם הוּא מְכַוֵּן בַּסִפּוּר, (כה) כְּדֵי שֶׁקְּרוֹבָיו יוֹכִיחוּהוּ עַל זֶה, גַּם כֵּן אָסוּר, דְּהָיָה לוֹ לְהוֹכִיחוֹ תְּחִלָּה בֵּינוֹ לְבֵין עַצְּמוֹ, וְלֹא לֵילֵךְ תֵּכֶף וּלְסַפֵּר קְלוֹנוֹ, אִם לֹא שֶׁהוּא מְשַׁעֵר שֶׁתּוֹכַחְתּוֹ לֹא תּוֹעִיל לוֹ, אָז מֻתָּר." + ], + [ + "וְדַע עוֹד, דְּאִסוּר לָשׁוֹן הָרָע הוּא אֲפִלּוּ אִם מְגַנְּה אוֹתוֹ בִּפְנֵי יִשְׂרָאֵל, וְכָל שֶׁכֵּן אִם מְגַנֵּהוּ בִּפְנִי נָכְרִים, דַּעֲוֹנוֹ גָּדוֹל הַרְבֵּה יוֹתֵר, כִּי מִלְּבַד שֶׁהוּא מְבַזֶּה כְּבוֹד יִשְׂרָאֵל וּמְחַלֵּל כְּבוֹד שָׁמַיִם עַל יְדֵי זֶה, עוֹד הוּא גּוֹרֵם בָּזֶה רָעָה רַבָּה לַחֲבֵרוֹ, כִּי אִם יְסַפֵּר עַל חֲבֵרוֹ בִּפְנִי יִשְׂרָאֵל עִנְיַן גְּנוּת, לֹא יַחְלִיט תֵּכֶף לִדְבָרָיו, אֲבָל אִם יְסַפֵּר עַל יִשְׂרָאֵל בִּפְנֵי נָכְרִי, שֶׁהַיִּשְׂרָאֵל הַזֶּה הוּא רַמַּאי וּמְאַנֶּה לַבְּרִיּוֹת וְכַיּוֹצֵּא בָּזֶה, יַחְלִיט תֵּכֶף לָזֶה וִיפַרְסֵם דָּבָר זֶה בִּפְנִי כֹּל, (וּכעֵין זֶה אִיתָא בַּתּוספות בְּבָבָא בַּתרָא דַּף ל\"ט, בַּמֶּה שִׁפֵּרשׁוּ הַנָּפְקָּא מִנַּה בֵּין לָשׁון הָרָע, למִחָאָה, עַיֵּן שָׁם) וִיסֻבַּב לוֹ הֶזֵּק וְצַּעַר מִזֶּה. וְכָל שֶׁכֵּן אִם הוּא הוֹלֵךְ וּמַלְשִׁין עַל יִשְׂרָאֵל בִּפְנִי נָכְרִים, בְּוַדַּאי עֲוֹנוֹ גָּדוֹל מִנְּשֹא, כִּי הוּא נִכְנָס עַל יְדֵי זֶה בִּכְלַל הַמַּלְשִׁינִים, וְדִּינוֹ שָׁוֶה לְאֶפִּיקוֹרֵס וְהַכּוֹפְרִים בַּתּוֹרָה וּבִתְחִיַּת הַמֵּתִים, שֶׁגֵּיהִנֹּם כָּלֶה, וְהֵם אֵינָם כָּלִים, כְּמוֹ שֶׁשָּׁנִינוּ בְּמַסֶכֶת ראשׁ הַשָּׁנָה {דף י\"ז}, עַל כֵּן צָּרִיךְ כָּל אִישׁ יִשְׂרָאֵל לִשְׁמֹר אֶת עַצְמוֹ מִזֶּה עַד מְאֹד. וּמִי שֶׁעוֹבֵר עַל זֶה וְהוֹלֵךְ וּמַלְשִׁין * עַל יִשְׂרָאֵל בִּפְנֵיהֶם, הֲרֵי הוּא כְּאִלּוּ חֵרֵף וְגִדֵּף וְהֵרִים יָד בְּתוֹרַת משֶה רַבֵּנוּ עָלָיו הַשָּׁלוֹם, וּכְמוֹ שֶׁנִּפְסָק בְּחֹשֶן מִּשְׁפָּט {סימן כ\"ו}*.", + "*כמו שידוע, שיש אנשים שוכרין עדים ומעלילין על חבריהן להוציא ממונם שלא באמת ובישר בפני שופטי המלכות. (הגהה זו, כנראה, מחמת הצנזורה). " + ], + [ + "וְעַתָּה נְבָאֵר דִּין קַבָּלַת לָשׁוֹן הָרָע*. עִנְיַן קַּבָּלַת לָשׁוֹן הָרָע, שֶׁהִזְהִירָה לָנוּ הַתּוֹרָה מִזֶּה, דְּהַיְנוּ, שֶׁלֹּא לְהַאֲמִין בַּלֵּב, שֶׁהַדָּבָר אֱמֶת. וְאֵין צֹרֶךְ לָנוּ לְהַאֲרִיךְ וּלְבָאֵר אֶת מַהוּתוֹ שֶׁל הַמְקַּבֵּל וְאֶת הָאִישׁ, שֶׁהוּא מְקַּבֵּל עָלָיו, כִּי כִּמְעַט לֹא נִמְצָּא בּוֹ חִלּוּק. אֶלָּא כְּלַל הַדְּבָרִים בְּקִצּוּר הוּא כָּךְ, כָּל אִישׁ יִשְׂרָאֵל מְצֻוֶּה, שֶׁלֹּא לְקַבֵּל לָשׁוֹן הָרָע עַל (כו) שׁוּם אָדָם מִיִּשְׂרָאֵל, חוּץ מֵעַל אֶפִּיקוֹרְסִים וּמַלְשִׁינִים וְכַיּוֹצֵּא בְּאֵלּוּ, אוֹתָם, שֶׁיָּצְּאוּ מִכְּלַל \"עֲמִיתֶךָ\".", + "*ואחרי שעזרני ה' לבאר בכלל הזה כמה וכמה ענינים מהלכה זו, אמרתי לבאר עוד דבר אחד, אף שאין זה מענין הספר שמיחד על פרטי אסור לשון הרע, אף על פי כן לא נמנעתי מזה, מפני שהוא דבר שנכשלין בו הרבה בני אדם. והוא: כשהיצר מסיתהו להלעיג ולהתלוצץ מחברו, הוא מפתהו גם כן שלא יאמר לו בפרוש הלעג וההתול ההוא, כי חברו ישיב נגדו בכפלים, וגם לא יהיה נחשב עבור זה לחכם בעיני השומעים, כי אם יתחכם להוציא את הדברים בלשון ערמה, שלא תובן כונתו, רק אחר התבוננות, כדי שחברו יהיה נשאר בבזיון וכלמה, כי לא יוכל להעזר מזה תכף, וגם כאשר יתפרסם הדבר יסכם על ידי זה לחכם בעיני הכל. והנה אם נבוא לחשב את חשבון העונות של המלעיג הזה, רבו מספר. א. עון ליצנות. ב. עון של אונאת דברים, כמו שמבאר בספר המצות לרמב\"ם מצוה רנ\"א. וגם מצוי הוא כמה פעמים שאומר לו דבר זה ברבים, ומלבין פני חברו ברבים נקרא עבור זה. ועוד כמה עונות, עין לעיל בפתיחה. ועל המלעיג הזה נוכל לקרא את הפסוק (משלי י\"ב י\"ח): \"יש בוטה כמדקרות חרב\". וגם המהלל את הבוטה הזה, כי דבר חכמה עשה בזה, נאץ את ה'. כי המעט ממנו, שאינו מקים מצות הוכחה להוכיחו על ערמתו הרעה הזו, אף גם ישבחנו עבור זה. ועל כזה נאמר במשלי (כ\"ד): \"ואמר לרשע צדיק אתה וגו', והוא בכלל מחניף לרשע ומחזיק ידי עוברי עברה, ועל אנשים כאלו נאמר: \"חכמים המה להרע ולהיטיב לא ידעו\". " + ], + [ + "גַּם אֵין חִלּוּק בְּאִסוּר קַבָּלַת לָשׁוֹן הָרָע, בֵּין אִם הוּא שׁוֹמֵעַ מֵאֲנָשִׁים אֲחֵרִים אוֹ מֵאָבִיו וְאִמּוֹ וְאַנְשֵׁי בֵּיתוֹ. וְיוֹתֵר מִזֶּה (כז) מָצִינוּ בְּתָנָא דְּבֵי אֵלִיָּהוּ פֶּרֶק כ\"א, שֶׁאִם רוֹאֶה אָדָם לְאָבִיו וּלְאִמּוֹ, שֶׁמְּדַבְּרִים דְּבָרִים יְתֵרִים, כְּגוֹן, לָשׁוֹן הָרָע וְכַדּוֹמֶה, לְבַד שֶׁמֻּזְהָר שֶׁלֹּא לְקַבֵּל דִּבְרֵיהֶם, אֶלָּא הוּא צָרִיךְ גַּם כֵּן לִמְנֹעַ אותם מזה, (ויזהר שיהיה זה, בדרך כבוד, וכמו שכתבתי בבאר מים חיים). וְאִם הֶחֱרִישׁ לָהֶם, נְעֱנָשׁ הוּא וְהֵם עֲבוּר זֶה בְּעֹנְשׁ גָּדוֹל. וְאָמְרִינַן בְּמַסֶכֶת שַׁבָּת {דף נ\"ד:}, כִּי מִי שֶׁיֵּשׁ לוֹ לִמְחוֹת בְּאַנְשֵׁי בֵּיתוֹ, נִתְפָּס לֶעָתִיד לָבוֹא עַל אַנְשֵׁי בֵּיתוֹ, עַל כֵּן יִהְיֶה אָדָם רָגִיל תָּמִיד בְּבֵיתוֹ לְהוֹכִיחַ בְּעִנְיָנִים אֵלּוּ, וְרַק בְּלָשׁוֹן רַכָּה, וּלְהַצִּיעַ לִפְנִיהֶם אֶת גֹּדֶל הָעֹנְשׁ שֶׁיִּהְיֶה עֲבוּר זֶה לֶעָתִיד לָבוֹא וְגֹדֶל הַשָּׂכָר, לְמִי שֶׁנִּזְהָר מִזֶּה. וּבְיוֹתֵר יִזָּהֵר בְּעַצְמוֹ לְעוֹלָם, שֶׁלֹּא יִשְׁמְעוּ אַנְשֵׁי הַבַּיִת מִפִּיו שׁוּם דִּבְרֵי גְּנַאי עַל חֲבֵרוֹ, כִּי אִם הוּא בְּעַצְמוֹ יַעֲבֹר עַל זֶה, לְבַד הָאִסוּר בְּעַצְמּוֹ, הוּא גַּם כֵּן קִלְקוּל גָּדוֹל לְעִנְיָן זֶה, כִּי שׁוּב לֹא יִהְיֶה לוֹ שׁוּם פִּתְחוֹן פֶּה לִמְנֹעַ אוֹתָם מִזֶּה. וְעַל פִּי הָרֹב תְּלוּיָה הַנְהָגַת אַנְשֵׁי הַבַּיִת בְּעִנְיָנִים כָּאֵלּוּ אַחַר הַנְהָגַת בַּעַל הַבַּיִת בְּעַצְּמוֹ, עַל כֵּן צָּרִיךְ בְּעַצְּמוֹ לִזָּהֵר בָּזֶה עַד מְאֹד, וְיִהְיֶה טוֹב לוֹ בַּזֶּה וּבַבָּא." + ] + ] + }, + "Principle 9": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאַר דִּין אֲבַק לָשׁוֹן הָרָע בְּכָל פְּרָטָיו, וּבוֹ ו' סְעִיפִים." + ], + "": [ + [ + "(א) יֵשׁ דְּבָרִים שֶׁאֲסוּרִין מִטַּעַם אֲבַק לָשׁוֹן הָרָע, כְּגוֹן שֶׁאוֹמֵר, מִי הָיָה אוֹמֵר עַל פְּלוֹנִי, שֶׁיִּהְיֶה כְּמוֹ שֶׁהוּא עַתָּה אוֹ שֶׁאוֹמֵר, שִׁתְקוּ מִפְּלוֹנִי, (ב) אֵינִי רוֹצֶּה לְהוֹדִיעַ מָה אֵרַע וּמַה יִּהְיֶה, וְכַיּוֹצֵּא בִּדְבָרִים אֵלּוּ. וְכֵן הַמְסַפֵּר (ג) בְּשִׁבְחוֹ שֶׁל חֲבֵרוֹ בִּפְנִי שׂוֹנְאָיו, גַּם כֵּן בִּכְלַל אֲבַק לָשׁוֹן הָרָע הוּא, דְּזֶה גּוֹרֵם לָהֶם, שֶׁיְּסַפְּרוּ בִּגְנוּתוֹ* . וְאִם (ה) הוּא מַרְבֶּה לְסַפֵּר בְּשִׁבְחוֹ, אֲפִלּוּ שֶׁלֹּא בִּפְנֵי שׂוֹנְאָיו אָסוּר, כִּי עַל יְדֵי זֶה רָגִיל בְּעַצְמוֹ לְגַנּוֹתוֹ לְבַסוֹף לוֹמַר: חוּץ מִמִּדָּה רָעָה זוֹ שֶׁיֵּשׁ לוֹ, אוֹ שֶׁהַשּׁוֹמְעִין יְשִׁיבוּהוּ: לָמָּה אַתָּה מַרְבֶּה בְּשִׁבְחוֹ וַהֲלֹא מִדַּת כָּךְ וְכָךְ בְּיָדוֹ?", + "*ומזה נלמד דהוא הדין לכל כיוצא בזה, אם רוצה לדבר עם אחד אודות מי, והוא משער שאין לבו שלם עם אותו פלוני, (ד) ויבוא על ידי זה לגנותו, דאסור לדבר עמו אודותיו. " + ], + [ + "וְכָל זֶה, אִם אֵינוֹ מְשַׁבְּחוֹ בָּרַבִּים, אֲבָל בָּרַבִּים אָסוּר (ו) בְּכָל גַּוְנִי {בכל האפנים}, כִּי בִּמְסִבַּת אֲנָשִׁים רַבִּים רָגִיל לְהִמָּצֵא שָׁם מַיְמִינִים וּמַשְׂמְאִילִים אוֹ מְקַּנְּאִים, וְעַל יְדֵי שֶׁיַּזְכִּיר בִּשְׁבָחָיו (ז) יָבוֹאוּ לְסַפֵּר בִּגְנוּתוֹ* . וְאִם יַחְפֹּץ לְשַׁבֵּחַ אָדָם, אֲשֶׁר כְּבָר הֻחְזַק לָרַבִּים וְנוֹדָע לְכָשֵׁר וְצַדִּיק וַאֲשֶׁר לֹא נִמְצָּא בּוֹ רָעָה וְאַשְׁמָה, גַּם עַל פְּנִי שׂוֹנִא וּמְקַנֵּא יֵשׁ לְשַׁבְּחוֹ, כִּי לֹא יוּכַל לְגַנּוֹתוֹ, וְאִם יְגַנֵּהוּ, יֵדְעוּ הַכֹּל, אֲשֶׁר פִּיו דִּבֵּר שָׁוְא.", + "*ואם הוא משער שהשומעים לא יגנוהו, כגון, שאינם מכירים אותו, מתר לשבחו, אפלו ברבים כל שאינו משבחו יותר מדי. " + ], + [ + "גַּם יֵשׁ לוֹ לְאָדָם לִזָּהֵר מִלְּשַׁבֵּחַ אֶת חֲבֵרוֹ בְּשֶׁבַח, הַבָּא לִידֵי הֶפְסֵד, (ח) כְּעִנְיַן הָאוֹרֵחַ, שֶׁיֵּצֵא בִּרְחוֹב הָעִיר וִיפַרְסֵם לַכֹּלּ, אֶת אֲשֶׁר גְּמָלוֹ בַּעַל הַבַּיִת טוֹבָה בַּאֲכִילָה וּשְׁתִיָּה וְטָרַח לְפָנָיו הַרְבֵּה, כִּי עַל יְדֵי זֶה יִתְלַקְּטוּ אֲנָשִׁים רֵיקִים וְיָסוּרוּ אֶל בֵּית בַּעַל הַבַּיִת וִיכַלּוּ אֶת מָמוֹנוֹ. וְעַל עִנְיָן כָּזֶה נֶאֱמַר {במשלי כ\"ז י\"ד}: \"מְבָרֵךְ רֵעֵהוּ בְּקוֹל גָּדוֹל בַּבֹּקֶר הַשְׁכֵּם קְלָלָה תֵּחָשֵׁב לוֹ\". וּמִזֶּה יֵשׁ לִלְמֹד, דְּהוּא הַדִּין, אִם אֶחָד הִשִּׂיג הַלְוָאָה מֵאֵת חֲבֵרוֹ, וּמְפַרְסֵם לַכֹּל אֶת גֹּדֶל טוֹבָתוֹ, כִּי עַל יְדֵי זֶה מָצוּי הוּא, שֶׁיִּתְקַבְּצוּ אֵלָיו אֲנָשִׁים רָעִים, וְאֵינוֹ יָכוֹל לְהִשָּׁמֵט עַצְמוֹ מֵהֶם. וְחַיָּב הָאָדָם לִשְׁמֹר פִּיו וּלְשׁוֹנוֹ, (ט) שֶׁלֹּא יֵחָשֵׁד בִּדְבָרָיו, וְיִתְּנוּ אוֹתוֹ כִּמְסַפֵּר לָשׁוֹן הָרָע, וְאִם הֵבִיא עַצְמוֹ לִידֵי הַחֲשָׁד, הוּא בִּכְלַל אֲבַק לָשׁוֹן הָרָע *.", + "*מה שלא זכרתי נורא בי פלניא (אש אצל פלוני) בענין אבק, אף שכן כתבתי לעיל בכלל ב' (באר מים חיים ב') ומקורו מרשב\"ם בבא בתרא (קס\"ה. דבור המתחיל 'אבק'), והשערי תשובה לרבנו יונה, כי ראיתי אחר כך בדברי הגהות מימוני בפרק ז' מהלכות דעות ובדברי הסמ\"ג, ומשמע מדבריהם דהוא לשון הרע גמורה. " + ], + [ + "אָסוּר לָדוּר (י) בִּשְׁכוּנַת בַּעֲלֵי לָשׁוֹן הָרָע*, וְכָל שֶׁכֵּן לֵישֵׁב עִמָּהֶם וְלִשְׁמֹעַ דִּבְרֵיהֶם, וַאֲפִלּוּ אֵין בְּדַעְתּוֹ לְקַבֵּל אֶת הַדָּבָר, כֵּיוָן שֶׁמַּטֶּה אָזְנָיו לִשְׁמֹעַ, וּכְמוֹ שֶׁכָּתַבְנוּ לְעֵיל בִּכְלָל ו' סָעִיף ב'.", + "וְאִם הוּא יוֹדֵעַ (יא) בְּאֶחָד מִתַּלְמִידָיו, שֶׁהוּא מִבַּעֲלֵי הַלָּשׁוֹן, צָרִיךְ לְהַרְחִיקוֹ מֵאִתּוֹ, אִם הוּא יוֹדֵעַ, שֶׁלֹּא תּוֹעִיל לוֹ הוֹכָחָה.", + "וְאִם בְּאֵיזֶה אֹנְס נִתְפָּס בַּחֲבוּרַת בַּעֲלֵי הַלָּשׁוֹן, וְשׁוֹמֵעַ שֶׁהֵם מְדַבְּרִים לָשׁוֹן הָרָע, אִם הוּא מְשַׁעֵר שֶׁאֶפְשָׁר, (יב) שֶׁתּוֹכַחְתּוֹ תּוֹעִיל לָהֶם לְהַפְסִיקָם מִזֶּה, בְּוַדַּאי מְחֻיָּב הוּא לְהוֹכִיחָם מִדִּין תּוֹרָה, וַאֲפִלּוּ אִם הוּא מְשַׁעֵר, שֶׁתּוֹכַחְתּוֹ לֹא תּוֹעִיל לָהֶם, שֶׁיַּפְסִיקוּ עַל יְדֵי זֶה, אַךְ (יג) לֹא יְקַלְקֵל גַּם כֵּן עַל יְדֵי זֶה, גַּם בָּזֶה אֵינוֹ רַשַּׁאי לִשְׁתֹּקּ, כִּי פֶּן יֹאמְרוּ עָלָיו, כִּי הוּא כְּמוֹ הֵם, וְכִי הוֹדָה עַל דִּבְרֵיהֶם, אַף כִּי יִתְחַיֵּב (יד) לַעֲנוֹת וְלִגְעֹר בָּהֶם לִכְבוֹד נָקִּי וְצַּדִּיקּ, אֲשֶׁר יָשִׂיחוּ בּוֹ. וְזֶה אֶחָד מִן הַדְּבָרִים, אֲשֶׁר יִתְחַיֵּב לַעֲזֹב עֲבוּר זֶה חֶבְרַת הָרְשָׁעִים, כִּי יֵעָנִשׁ בְּשָׁמְעוֹ אֶת דִּבְרֵיהֶם, וְיִלְאֶה לַעֲנוֹתָם.", + "*ומזה נוכל ללמד, דכל שכן שיש לזהר מאד, שלא לקבע לו מקום בבית הכנסת ובבית המדרש אצל בעלי הלשון, כי מלבד שירגילוהו במדתם הרעה להיות גם הוא ממביאי הדבה על בני אדם, עוד יבטל כמה פעמים על ידם מענית \"אמן יהא שמיה רבא\" ו\"ברכו\" ומלשמע קריאת התורה וחזרת הש\"ץ, ועוד כמה עונות עצומים, כאשר בארתי לעיל בפתיחה במצות עשה ז', עין שם. ובפרט אם יש לו עת קבוע ללמד תורה, מאד מאד צריך לזהר בעת ההיא שלא להתערב עמהם, כי הרבה יבטל על ידם, ומעט אשר ישאר לו מעת ההיא, לא יהיה לו גם כן שום הצלחה בלמודו, חס וחלילה, כי יהיה פסקי פסקי (קטעים, קטעים), מלבד גדל הענש הידוע לכל להפוסק מדברי תורה ועוסק בדברי שיחה, כמו שאמרו חז\"ל, ונאריך בזה, אם ירצה ה', לקמן בחלק ג'. " + ], + [ + "וְדַע, דַּאֲפִלּוּ אִם שָׁמַע לִבְנוֹ וּבִתּוֹ הַקְּטַנִּים, שֶׁהֵם מְדַבְּרִים לָשׁוֹן הָרָע, מִצְּוָה לִגְעֹר בָּהֶם וּלְהַפְרִישָׁם מִזֶּה, כְּדִכְתִיב {משלי כ\"ב ו'}: \"חֲנֹךְ לַנַּעַר עַל פִּי דּרְכּוֹ\" וְגוֹ', וּכְמוֹ שֶׁנִּתְבָּאֵר בְּאֹרַח חַיִּים {בסימן שמ\"ג סעיף א'} לְעִנְיַן כָּל אִסוּרִים שֶׁבַּתּוֹרָה*.", + "*וכמה צריך האב להדריך את בניו תמיד מנערותם בענין שמירת הלשון מלשון הרע, (וכיוצא בזה שאר דבורים האסורים, כמו מחלקת ושקר), כמו שכתב הגר\"א, כי הדבור והמדות צריך הרגל רב, וההרגל על כל דבר שלטון. ובאמת כאשר נתבונן היטב, נמצא שסבת פרצת העון המר של לשון הרע הוא מפני שכל אחד הרגל מנערותו לדבר מה שהוא רוצה באין מוחה, ואין מעלה על דעתו, שיש חשש אסור בדבר, ולכך אפלו אם אחר כך נודע לו שיש אסור בדבר קשה לו מאד לנטות מטבעו הטבוע לו מאז. לא כן אם היה האב מזהיר תמיד את בניו ומרגילם בזה מנערותם, שלא לדבר לשון הרע, (וכן שלא לקלל ושלא לכזב), על שום בר ישראל, ממילא היה דבר זה נטוע בנפשם מצד ההרגל, והיה נקל להם אחר כך לגדר את עצמם לגמרי במדה הקדושה ההיא, והיו זוכין עבור זה לחיי העולם הבא ולכל טוב בעולם הזה, כמו שנאמר: \"מי האיש\" וגו'. " + ], + [ + "הָאוֹמֵר לַחֲבֵרוֹ (טו) אֵיזֶה דָּבָר, אָסוּר לוֹ לְסַפֵּר אַחַר כָּךְ לַאֲחֵרִים, אֶלָּא אִם כֵּן נָתַן לוֹ רְשׁוּת עַל זֶה, וְדַוְקָא אִם הוּא דָּבָר דְּלֵית בֵּה לִישָׁנָא בִּישָׁא {שאין בו לשון הרע}." + ] + ] + }, + "Principle 10": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאַר קְצַת פְּרָטִים מִן לָשׁוֹן הָרָע, שֶׁבֵּין אָדָם לַחֲבֵרוֹ, דְּהַיְנוּ אִם אֶחָד גָּזַל לַחֲבֵרוֹ, אוֹ עָשַׁק, וְכַיּוֹצֵא בָּזֶה, אוֹ אֶחָד גָּזַל אוֹתוֹ, אוֹ עֲשָׁקוֹ, אוֹ חֵרְפוֹ, בְּאֵיזֶה אֹפֶן מֻתָּר לְגַלּוֹת דָּבָר זֶה לַאֲנָשִׁים, וּבוֹ י\"ז סְעִיפִים.", + "הִנֵּה לְעֵיל בִּכְלָל ד' בֵּאַרְנוּ דִּין לָשׁוֹן הָרָע מֵהָעִנְיָנִים, שֶׁבֵּין אָדָם לַמָּקוֹם, וְעתָּה נַתְחִיל בְּעֶזְרַת ה' לְבָאֵר דִּין לָשׁוֹן הָרָע מֵהָעִנְיָנִים, שֶׁבֵּין אָדָם לַחֲבֵרוֹ, וְחִלַּקְנוּהוּ בִּכְלָל בִּפְנֵי עַצְמוֹ, עְבוּר כִּי הוּא נִשְׁתַּנָּה לְדִינָא בְּהַרְבֵּה עִנְיָנִים, וְזֶה הֵחֵלִי בְּעֶזְרַת הַחוֹנֵן לְאָדָם דַּעַת." + ], + "": [ + [ + "(א) אִם אֶחָד רָאָה אָדָם, שֶׁעָשָׂה עַוְלָה לַחֲבֵרוֹ, כְּגוֹן שֶׁגְּזָלוֹ אוֹ עֲשָׁקוֹ אוֹ הִזִּיקוֹ, בֵּין אִם הַנִּגְזָל וְהַנִּזָּק (ב) יוֹדְעִים מִזֶּה אוֹ לֹא. אוֹ שֶׁבִּיְּשׁוֹ, אוֹ שֶׁצִּעֲרוֹ וְהוֹנָה אוֹתוֹ בִּדְבָרִים. (ג) וְנוֹדַע לוֹ בְּבֵרוּר, שֶׁלֹּא הֵשִׁיב לוֹ אֶת הַגְּזֵלָה וְלֹא שִׁלֵּם לוֹ אֶת נִזְקוֹ (ד) וְלֹא בִּקֵּשׁ פָּנָיו לְהַעֲבִיר לוֹ עַל עֲוֹנוֹ, אֲפִלּוּ רָאָה דָּבָר זֶה בִּיחִידִי, יָכוֹל לְסַפֵּר הַדְּבָרִים לִבְנֵי אָדָם כְּדֵי לַעֲזֹר לַאֲשֶׁר אָשַׁם לוֹ וּלְגַנּוֹת הַמַּעֲשִׂים הָרָעִים בִּפְנִי הַבְּרִיוֹת, אַךְ יִזָּהֵר, שֶׁלֹּא יַחְסְרוּ אֵלּוּ הַשִּׁבְעָה פְּרָטִים, שֶׁנְּבָאֲרֵם בְּסָמוּךְ." + ], + [ + "וְאֵלּוּ הֵן: א (ה) שֶׁיִּרְאֶה זֶה הַדָּבָר בְּעַצְמוֹ, וְלֹא עַל יְדֵי שְׁמִיעָה מֵאֲחֵרִים, אִם לֹא שֶׁנִּתְבָּרֵר לוֹ אַחַר כָּךְ, שֶׁהַדָּבָר אֱמֶת.", + "ב שֶׁיִּזָּהֵר מְאֹד, שֶׁלֹּא יַחְלִיט תֵּכֶף אֶת הָעִנְיָן בְּדַעְתּוֹ לְגְזֶל וְעשֶק אוֹ לְהֶזֵּק וְכַיּוֹצֵא בָּזֶה, (ו) רַק יִתְבּוֹנִן הֵיטֵב אֶת עֶצֶּם הָעִנְיָן, אִם הוּא עַל פִּי דִּין בִּכְלַל גֶּזֶל אוֹ הֶזֵּק.", + "ג (ז) שֶׁיּוֹכִיחַ אֶת הַחוֹטֵא מִתְּחִלָּה (ח) וּבְלָשׁוֹן רַכָּה, אוּלַי יוּכַל לְהוֹעִיל לוֹ, וְיֵיטִיב עַל יְדֵי זֶה אֶת דְּרָכָיו, וְאִם לֹא יִשְׁמַע לוֹ, אָז יוֹדִיעַ לָרַבִּים אֶת אַשְׁמַת הָאִישׁ הַזֶּה, מַה שֶּׁהֵזִיד עַל רֵעֵהוּ. (וְאִם יוֹדֵעַ בּוֹ, שֶׁלֹּא יְקַבֵּל תּוֹכַחְתּוֹ, יְבֹאַר לְקַמָּן, אִם יִרְצֶה ה', בְּסָעִיף ז').", + "ד (ט) שֶׁלֹּא יַגְדִּיל הָעַוְלָה יוֹתֵר מִמַּה שֶּׁהִיא.", + "ה (י) שֶׁיְּכַוֵּן לְתוֹעֶלֶת, וּכְמוֹ שֶׁנְּבָאֵר לְקַמָּן בְּסָעִיף ד', וְלֹא לֵהָנוֹת, חַס וְשָׁלוֹם, מֵהַפְּגָם הַהוּא, שֶׁהוּא נוֹתֵן בַּחֲבֵרוֹ, וְלֹא מִצַּד שִׂנְאָה, שֶׁיֵּשׁ לוֹ עָלָיו מִכְּבָר.", + "ו אִם הוּא (יא) יָכוֹל לְסַבֵּב אֶת הַתּוֹעֶלֶת הַזֹּאת גּוּפָא {עצמה} בְּעֵצָּה אַחֶרֶת, שֶׁלֹּא יִצְּטָרֵךְ לְסַפֵּר אֶת עִנְיַן הַלָשׁוֹן הָרָע עָלָיו, אֲזַי בְּכָל גַּוְנִי אָסוּר לְסַפֵּר.", + "ז (יב) שֶׁלֹּא יְסוֹבֵב עַל יְדֵי הַסִפּוּר הֶזֵּק לְהַנִּדּוֹן יוֹתֵר מִכְּפִי הַדִּין, שֶׁהָיָה יוֹצֵּא, אִלּוּ הוּעַד עָלָיו בְּאֹפֶן זֶה עַל דָּבָר זֶה בְּבֵית דִּין, וּבֵאוּר דָּבָר זֶה עַיֵּן לְקַמָּן בְּהִלְכוֹת רְכִילוּת בִּכְלָל ט', כִּי שָׁם מְקוֹמוֹ." + ], + [ + "וְכָל זֶה אִם הָרוֹאֶה טוֹב מִמֶּנּוּ, אֲבָל אִם הוּא (יג) חוֹטֵא כְּמוֹתוֹ, וְגַם הוּא חוֹלֶה בַּעֲבֵרוֹת הָאֵלֶּה כָּמוֹהוּ, הֲרֵי זֶה אָסוּר לְפַרְסְמוֹ. כִּי אִישׁ כָּזֶה, אֵין כַּוָּנָתוֹ בְּגַלּוֹתוֹ מִסְתָּרָיו לְטוֹבָה וּלְיִרְאָה, כִּי אִם לִשְׂמֹחַ לָאֵיד וּלְבַזּוֹתוֹ בָּזֶה. וּכְבָר נְאֱמַר בְּעִנְיָן זֶה {הושע א' ד'}: \"וּפָקַדְתִּי אֶת דְּמֵי יִזְרְעֶאל עַל בֵּית יֵהוּא\", הִנִּה כִּי אַף עַל פִּי שֶׁעָשָׂה יֵהוּא מִצְּוָה בְּהַכְרִיתוֹ אֶת בֵּית אַחְאָב בְּיִזְרְעֶאל, כִּי נִצְּטַוָּה כֵּן עַל יְדֵי נָבִיא, וְנִתְּנָה לוֹ עֲבוּר זֶה מְלוּכָה עַד אַרְבָּעָה דּוֹרוֹת, כְּמוֹ שֶׁנֶּאֱמַר {מלכים ב\"י' ל'}: \"יַעַן אֲשֶׁר כִּלְבָבִי עָשִׂיתָ לְבֵית אַחְאָב, בְּנִי רְבָעִים יֵשְׁבוּ לְךָ עַל כִּסֵא יִשְׂרָאֵל\", בְּכָל זֹאת נִפְקַד עָלָיו לְבַסוֹף דְּמֵי אַחְאָב, מִפְּנֵי כִּי גַּם הוּא הָיָה רַב פֶּשַׁע." + ], + [ + "הַפְּרָט הַחֲמִישִׁי, שֶׁכָּתַבְנוּ לְעֵיל, שֶׁיְּכַוֵּן לְתוֹעֶלֶת, הוּא כְּמוֹ שֶׁנְּבָאֵר, דְּהַיְנוּ לָא מִבָּעֵי {לא זו בלבד} אִם הָאֲנָשִׁים, שֶׁהוּא מְסַפֵּר לִפְנֵיהֶם יְכוֹלִים הֵם (יד) לַעֲזֹר לַנִּגְזָל וְהַנֶּעֱשָׁק וְהַנִּזָּק וְהַמִּתְבַּיֵּשׁ בְּעִנְיָנָם, בְּודַּאי נָכוֹן לַעֲשׂוֹת הדָּבָר כֵּן. וַאֲפִלּוּ אִם הַתּוֹעֶלֶת הַזֹּאת לֹא תּוּכַל לְהַגִּיעַ עַל יְדֵי סִפּוּרוֹ, (טו) רַק שֶׁהוּא מִתְכַּוֵּן שֶׁיִּתְרַחֲקוּ בְּנֵי אָדָם מִדֶּרֶךְ רֶשַׁע כְּשֶׁיִּשְׁמְעוּ, שֶׁהַבְּרִיּוֹת מְגַנּוֹת פּוֹעֲלֵי אָוֶן, וְאוּלַי הוּא בְּעַצְמוֹ יָשׁוּב עַל יְדֵי זֶה מִדְּרָכָיו הָרָעִים וִיתַקֵּן מַעֲשָׂיו, כְּשֶׁיִּשְׁמַע, שֶׁהַבְּרִיּוֹת מְגַנּוֹת אוֹתוֹ עֲבוּר זֶה, גַּם זֶה אֵינֶנּוּ בִּכְלַל לָשׁוֹן הָרָע, וּלְתוֹעֶלֶת יֵחָשֵׁב, (טז) כֵּיוָן שֶׁעַל כָּל פָּנִים אֵין מְכַוֵּן לֵהָנוֹת מֵהַפְּגָם הַהוּא שֶׁהוּא נוֹתֵן בַּחֲבֵרוֹ, רַק לְקַנִּא לָאֱמֶת, וְאוּלַי תָּבוֹא עַל יְדֵי זֶה תּוֹעֶלֶת עַל לְהַבָּא*. אֲבָל אִם הוּא מְשַׁעֵר, שֶׁבְּוַדַּאי לֹא תִּהְיֶה שׁוּם תּוֹעֶלֶת, כְּגוֹן, אִם הָאֲנָשִׁים שֶׁהוּא מְסַפֵּר לִפְנֵיהֶם גַּם הֵם בַּעֲלֵי הָרֶשַׁע, שֶׁגַּם הֵם עָשׂוּ כַּמָּה פְּעָמִים כְּהָרָעָה הַזֹּאת לַאֲנָשִׁים, וְלֹא נֶחְשַׁב בְּעֵינֵיהֶם לְעָוֹן כְּלָל, לַאֲנָשִׁים כָּאֵלּוּ יִזָּהֵר שֶׁלֹּא לְסַפֵּר כְּלָל עִנְיָן כָּזֶה. כִּי מִלְּבַד שֶׁלֹּא תָּבוֹא שׁוּם תּוֹעֶלֶת מִסִפּוּרוֹ, עוֹד יוּכַל לִצְּמֹחַ מִזֶּה קִלְקוּל גָּדוֹל, כִּי הֵם יֵלְכוּ וִיסַפְּרוּ דָּבָר זֶה לְהַגַּזְלָן וְהָעוֹשֵׁק וְהַמְבַיֵּשׁ וְיַעַבְרוּ עַל יְדֵי זֶה עַל הַלָּאו דְּ\"לֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ\" וְגַם עַל יְדֵי זֶה רָגִּיל לָבוֹא אַחַר כָּךְ מַחְלוֹקוֹת גְּדוֹלוֹת, וּבִפְרָט אִם, חַס וְשָׁלוֹם, יוּכַל לָבוֹא עַל יְדֵי זֶה לְעִנְיַן מַלְשִׁינוּת, אֲפִלּוּ אִם יֻשְׁלְמוּ כָּל הַפְּרָטִים, גַּם כֵּן אָסוּר לְסַפֵּר שׁוּם דָּבָר. וְדַע, דְּאֵין חִלּוּק בְּכָל אֵלּוּ הַפְּרָטִים, בֵּין אִם בִּקֵּשׁ אוֹתוֹ הַנִּגְזָל וְהַנִּזָּק וְהַמִּתְבַּיֵּשׁ, שֶׁיִּדְרושׁ עֲבוּרוֹ אֶת הֶזֵּקוֹ אוֹ עֶלְבּוֹנוֹ, אוֹ לֹא בִּקְּשׁוֹ. דִּבְאֹפֶן הַמֻּתָּר, הוּא אֲפִלּוּ לֹא בִּקֵּשׁ אוֹתוֹ. וְאֹפֶן הָאָסוּר, דְּהַיְנוּ, אִם לֹא נִשְׁלְמוּ הפְּרָטִים הַנַּ\"ל, (יט) לֹא מְהַנִּי אֲפִלּוּ בִּקֵּשׁ אוֹתוֹ. וַאֲפִלּוּ הוּא קְרוֹבוֹ, גַּם כֵּן אָסוּר. (וּבָזֶה נִכְשָׁלִין כַּמָּה אֲנָשִׁים מְאֹד, שֶׁאִם נִשְׁמַע לָהֶם, שֶׁאֶחָד עָשָׂה לִקְרוֹבוֹ דְּבַר מָה, אַף שֶׁלֹּא נִתְבָּרֵר לָהֶם, אִם הוּא אֱמֶת אוֹ סִבַּת הַדָּבָר, הוֹלְכִין וְגוֹמְלִין לוֹ תֵּכֶף רָעָה עֲבוּר זֶה, בְּחָשְׁבָם, כִּי הֵם מְקַיְּמִין בָּזֶה מִצְּוַת {ישעיהו נח ז}: \"וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם\". וְטוֹעִין בָּזֶה טָעוּת גְּדוֹלָה, כִּי אֵין חִלּוּק בֵּין קָרוֹב לְרָחוֹק לְכָל הַדִּינִים הַנַּ\"ל, שֶׁלֹּא נֶאֱמַר \"וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם\" כְּדֵי לַעֲשׂוֹת אִסוּר, חַס וְשָׁלוֹם).", + "*(יז) ובאופן זה אינו מותר, רק אם כבר נתגלה הדבר להנגזל והנעשק והניזק, אבל אם לא נתגלה הדבר עדיין להם, נראה שאסור לספר לאחרים, וכפי מה שמבאר לקמן בהלכות רכילות בשם הפוסקים, דאיסור רכילות הוא אפילו אם מספר לאחד מה שפלוני דבר ועשה נגד פלוני, פן יודע להנדון, (יח) דחברך חברא אית ליה, {שחברך חבר יש לו}, ותכנס לו שנאה בלבו על זה, ועין בבאר מים חיים. " + ], + [ + "וְאִם הוּא רוֹאֶה, (כ) שֶׁאֶחָד מְסַפֵּר לָשׁוֹן הָרָע עַל חֲבֵרוֹ, גַּם זֶה הוּא מִכְּלַל הָעֲוֹנוֹת, שֶׁבֵּין אָדָם לַחֲבֵרוֹ. וְלָכֵן, אִם יִשְׁלְמוּ בּוֹ כָּל הַפְּרָטִים הַנַּ\"ל, מֻתָּר לְפַרְסֵם גֹּדֶל גְּנוּת הַמְסַפֵּר הַזֶּה לִבְנֵי אָדָם. וְכָל זֶה אֵינוֹ מוֹעִיל רַק אִם בְּלָאו הָכִי גַּם כֵּן כְּבָר נִתְגַּלָּה הַדָּבָר לְהָאִישׁ, שֶׁסִפֵּר עָלָיו. אֲבָל אִם עֲדַיִן לֹא נִתְגַּלָּה הַדָּבָר, אָסוּר לְסַפֵּר הַדָּבָר, אַף לַאֲחֵרִים, דְּחַבְרָךְ חַבְרָא אִית לֵה, וּמִמֵּילָא יִתְגַּלֶּה הַדָּבָר גַּם לוֹֹ, וּבִכְלַל רְכִילוּת הוּא, וּכְמוֹ שֶׁנִּכְתֹּב, אִם יִרְצֶה ה' לְקַמָּן בְּהִלְכוֹת רְכִילוּת. וְכָל שֶׁכֵּן, שֶׁאָסוּר לְגַלּוֹת הַדָּבָר לְאוֹתוֹ פְּלוֹנִי גּוּפָא, שֶׁדִּבֵּר עָלָיו, אַף שֶׁכַּוָּנָתוֹ לְקַנֵּא לָאֱמֶת, דְּזֶה הוּא רְכִילוּת גְּמוּרָה, אֲפִלּוּ אִם אֶחָד מִן הַפְּחוּתִים מְלַגְלֵג מִן הֶחָשׁוּב שֶׁבְּיִשְׂרָאֵל, וְהוּא אָבִיו אוֹ רַבּוֹ." + ], + [ + "וּפְעָמִים דְּמֻתָּר לְסַפֵּר הַדָּבָר לַאֲחֵרִים, אַף אִם עֲדַיִן לֹא נוֹדַע לְהַנִּדּוֹן, דְּהַיְנוּ אִם הוּא רוֹאֶה (כא) שֶׁיַּגִּיעַ לְהַנִּדּוֹן מִזֶּה תּוֹעֶלֶת מַמָּשׁ, (כב) וְלֹא יַחְסְרוּ בָּזֶה גַּם כֵּן הַפְּרָטִים הַנַּ\"ל, וְעַיֵּן בִּבְאֵר מַיִם חַיִּים. וַאֲבָאֵר אֶת דְּבָרַי בְּעִנְיַן הַתּוֹעֶלֶת, כְּדֵי שֶׁלֹּא יָבוֹא הַקּוֹרֵא לִטְעוֹת בָּזֶה, כְּגוֹן, שֶׁהוּא מַכִּיר בְּטֶבַע הָאִישׁ הָרוֹכֵל וּלְפִי עִנְיַן הַסִפּוּר, שֶׁכְּמוֹ שֶׁהוּא מְגַנְּה אוֹתוֹ בְּפָנָיו, כֵּן יֵלֵךְ אַחַר כָּךְ מִמֶּנּוּ וִיגַנְּה אוֹתוֹ עוֹד בִּפְנֵי אֲנָשִׁים אֲחֵרִים, וּבִפְרָט, לְפִי מַה שֶּׁכָּתַבְנוּ, דְּצָרִיךְ לְהוֹכִיחוֹ מִקֹּדֶם, וְהוֹכִיחוֹ, וְלֹא קִבֵּל דְּבָרָיו. וְדָבָר זֶה יָדוּעַ, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, כִּי כִּמְעַט כֻּלָּנוּ נִכְשָׁלִין בְּלָשׁוֹן הָרָע, וּבִפְרָט, בְּקַבָּלַת לָשׁוֹן הָרָע, וְקָרוֹב הַדָּבָר, שֶׁתִּתְקַבֵּל הַלָשׁוֹן הָרָע שֶׁלּוֹ, וְיִהְיֶה קָשֶׁה אַחַר כָּךְ לְהוֹצִיא אֶת הַדְּבָרִים מִלִּבָּם, כִּי צַדִּיק הָרִאשׁוֹן בְּרִיבוֹ. לָכֵן בְּוַדַּאי נָכוֹן הַדָּבָר, שֶׁיַּקְדִּים אֶת עַצְּמוֹ לִפְנִי אוֹתָם הָאֲנָשִׁים, וְיַעֲרִיךְ לִפְנֵיהֶם גֹּדֶל עַוְלָתוֹ שֶׁל הַמְרַגֵּל, וִיסַפֵּר לִפְנֵיהֶם, אֵיךְ שֶׁהוּא מְגַנְּה לְאוֹתוֹ פְּלוֹנִי בְּחִנָּם עַל לֹא חָמָס בְּכַפּוֹ, כְּדֵי שֶׁכַּאֲשֶׁר יָבוֹא אַחַר כָּךְ הַמְרַגֵּל וִיסַפֵּר לִפְנֵיהֶם, לֹא יִתְקַבְּלוּ דְּבָרָיו, וְאַדְּרַבָּה, יוֹכִיחוּהוּ עַל פָּנָיו, וּבְוַדַּאי, כְּשֶׁיִּרְאֶה, שֶׁלֹּא יִתְקַבְּלוּ דְּבָרָיו, וְגַם הֵם לוֹ לְקָלוֹן וּלְחֶרְפָּה, יִשְׁמֹר אֶת עַצְמוֹ מִזֶּה עַל לְהַבָּא. וְאֹפֶן זֶה בְּוַדַּאי מֻתָּר, כִּי בָּזֶה יַצִּיל אֶת נְפֶשׁ הַנִּדּוֹן מִצַּעַר וּכְלִמָּה, וְגַם אֶת נְפֶשׁ הַמְסַפֵּר וְהַמְקַבֵּל מִדִּינָה שֶׁל גֵּיהִנֹּם, וְגַם יְקַיְּמוּ עַל יָדוֹ מִצְּוַת עֲשֵׂה דְּהוֹכָחָה." + ], + [ + "וְעַתָּה נְבָאֵר הַפְּרָט הַג', שֶׁכָּתַבְנוּ לְעֵיל בְּסָעִיף ב', וְהוּא מַה שֶּׁכָּתַבְנוּ שָׁם, דְּצָּרִיךְ לְהוֹכִיחַ אוֹתוֹ מִתְּחִלָּה, הַיְנוּ דַּוְקָא בִּסְתָמָא, אֲבָל (כג) אִם הוּא יוֹדֵעַ וּמַכִּיר בּוֹ, שֶׁלֹּא יִוָּסֵר בִּדְבָרָיו וְלֹא יְקַבֵּל תּוֹכַחְתּוֹ אֵין צָרִיךְ לְהוֹכִיחוֹ, רַק שֶׁיִּזָּהֵר לְסַפֵּר דָּבָר זֶה בִּפְנֵי שְׁלֹשָה, וְהַטַּעַם, שֶׁאִם יְסַפֵּר דָּבָר זֶה בִּפְנִי אֶחָד אוֹ שְׁנַיִם, יִתְרָאֶה, שֶׁהוּא מִתְכַּוֵּן, שֶׁלֹּא יַגִּיעוּ הַדְּבָרִים לְאָזְנָיו, וְרוֹצֶה לְהַחֲנִיפוֹ וְלִגְנֹב דַּעְתּוֹ, וּבַסֵתֶר הוּא מְגַנֵּהוּ, וְנִרְאֶה כְּנֶהֱנְה בְּסִפּוּר לָשׁוֹן הָרָע עַל חֲבֵרוֹ. וְעוֹד טַעַם אַחֵר, שֶׁיָּבוֹאוּ לְחָשְׁדוֹ וְיֹאמְרוּ, שֶׁבְּוַדַּאי אֵין הַדָּבָר אֱמֶת, וּמִלִּבּוֹ הוּא בּוֹדְאָם, דְּאִם לֹא, מַדּוּעַ לֹא גִּלָּה אֶת עֲוֹנוֹ בְּפָנָיו רִאשׁוֹנָה, וְאִם כֵּן לֹא יָבוֹא מִסִפּוּרוֹ שׁוּם תּוֹעֶלֶת, הַמְבֹאֶרֶת לְעֵיל בְּסָעִיף ד'. עַל כֵּן צָרִיךְ לְסַפֵּר הַדָּבָר בְּפִרְסוּם, דְּהַיְנוּ בִּפְנִי שְׁלֹשָה, דְּזֶה הֱוֵי, כְּאִלּוּ אָמַר הַדְּבָרִים בְּפָנָיו, וְתוּ לֹא אָתֵי לְמִיחְשְׁדֵה {ויותר לא יבואו לחשוד בו}, שֶׁאֵינוֹ מָצּוּי הוּא, שֶׁאָדָם כָּשֵׁר יְסַפֵּר דְּבַר שֶׁקֶּר בְּעִקָּרוֹ בָּרַבִּים. (כד) וְאַף שֶׁגּם עַתָּה אֲסוּרִים הַשּׁוֹמְעִים לְקַּבֵּל דָּבָר זֶה בְּהַחְלָטָה, שֶׁיִּתְגַּנֶּה עַל יְדֵי זֶה הַנִּדּוֹן בְּלִבָּם, וְכַמְבֹאָר לְעֵיל בִּכְלָל ו' סָעִיף א', הַיְנוּ טַעְמָא, שֶׁאַף שֶׁאֵין הַדָּבָר הַזֶּה שֶׁקֶר מֵעִקָּרוֹ, אַף עַל פִּי כֵן אוּלַי חָסֵר עוֹד פְּרָט אֶחָד לְזֶה הַמַּעֲשֶׂה, אֲשֶׁר עַל יָדוֹ יִשְׁתַּנְּה זֶה הָעִנְיָן מִסוֹפוֹ לִתְחִלָּתוֹ, עַל כֵּן אָסוּר לָהֶם לְעֵת עַתָּה לְהַחְלִיטוֹ לִגְנַאי עֲבוּר זֶה הַסִפּוּר, אֲבָל עַל כָּל פָּנִים יִכָּנִס הַדָּבָר בְּאָזְנֵיהֶם לְעִנְיָן זֶה, שֶׁיִּרְאוּ לַחֲקֹר אַחַר הַדָּבָר אִם אֱמֶת הוּא וּלְהוֹכִיחַ אֶת הָאִישׁ הַהוּא, שֶׁמְּסַפְּרִים עָלָיו הַדְּבָרִים הָרָעִים, וְאוּלַי יִשְׁמַע לְדִבְרֵיהֶם, וְעוֹד שְׁאָר תּוֹעֲלִיּוֹת, כַּמְבֹאָר לְעֵיל בְּסָעִיף ד', עַיֵּן שָׁם." + ], + [ + "וְכָל זֶה, (כה) כְּשֶׁאֵין עָלָיו אֵימָה מִן הָאִישׁ הַהוּא, שֶׁמְדַבֵּר עָלָיו, אֲבָל אִם יֵשׁ עָלָיו אֵימָה, שֶׁיֵּשׁ לְאֵל יָדוֹ לְהָרַע עִמּוֹ, אֶפְשָׁר שֶׁיֵּשׁ לְהָקֵל לְסַפֵּר עָלָיו הָעַוְלָה, שֶׁעָשָׂה לַחֲבֵרוֹ, אֲפִלּוּ שֶׁלֹּא בְּאַפֵּי תְּלָתָא." + ], + [ + "וְאִם הַמְסַפֵּר (כו) מִחְזָק לָרַבִּים, כִּי לֹא יִשָּׂא פְּנֵי אִישׁ, וְאֶת כָּל אֲשֶׁר יֹאמַר, שֶׁלֹּא בִּפְנִי חֲבֵרוֹ, אוֹתוֹ יְדַבֵּר בְּפָנָיו, (כז) וְלֹא יָגוּר מִפְּנִי אִישׁ, וְהֻחְזַק גַּם כֵּן בְּתוֹךְ עַמּוֹ, אֲשֶׁר לֹא יְדַבֵּר רַק אֱמֶת, מֻתָּר לְסַפֵּר לַאֲנָשִׁים דְּבַר עַוְלָה, (כח) שֶׁעוֹשֶׂה אָדָם לַחֲבֵרוֹ, וְיוֹדֵעַ בּוֹ, שֶׁלֹּא יְקַבֵּל תּוֹכַחְתּוֹ, אֲפִלּוּ שֶׁלֹּא בְּאַפֵּי תְּלָתָא, כִּי לְאִישׁ כָּזֶה הַשּׁוֹמְעִים לֹא יַחְשְׁדוּהוּ לְחוֹנִף אוֹ לְשַׁקְרָן, רַק שֶׁהוּא מִתְכַּוֵּן לְקַנֵּא לָאֱמֶת וְלַעֲזֹר לַאֲשֶׁר אָשַׁם לוֹ וּלְגַנּוֹת הַמַּעֲשִׂים הָרָעִים בִּפְנֵי כֹּל. אַךְ בָּזֶה, וְכֵן בְּמַה שֶּׁכָּתַבְנוּ בְּסָעִיף ח', צָּרִיךְ לִזָּהֵר מְאֹד, שֶׁלֹּא יַחְסְרוּ בָּזֶה כָּל הַפְּרָטִים הַנַּ\"ל בִּתְחִלַּת הַסִימָן, כִּי לֹא חָסַרְנוּ מֵהֶם, רַק הַפְּרָט דְּאַפֵּי תְּלָתָא." + ], + [ + "וְדַע עוֹד, (כט) דְּשָׁוִין יַחַד דִּין סִפּוּר לָשׁוֹן הָרָע עַל דְּבַר עָוֹן, שֶׁבֵּין אָדָם לַחֲבֵרוֹ, וְסִפּוּר לָשׁוֹן הָרָע עַל דְּבַר עָוֹן, שֶׁבֵּין אָדָם לַמָּקּוֹם. אַךְ בַּעֲבֵרָה, שֶׁבֵּין אָדָם לַמָּקוֹם, אֵין מֻתָּר לְסַפֵּר עָלָיו, אֲפִלּוּ יֻשְׁלְמוּ כָּל הַפְּרָטִים הַנַּ\"ל שֶׁבְּסָעִיף ב', אֶלָּא אִם כֵּן רָאָה עָלָיו, שֶׁאוֹחֵז בָּה וְעוֹשֶׂה אוֹתָה כַּמָּה פְּעָמִים בְּמֵזִיד, וְהוּא דָּבָר הַמְפֻרְסָם לַכֹּל, שֶׁהוּא אִסוּר, וְעיֵּן לְעֵיל בִּכְלָל ד' סָעִיף ז', (ל) שֶׁבֵּאַרְנוּ דָּבָר זֶה בְּבָל פְּרָטָיו." + ], + [ + "וּמַה מְּאֹד יֵשׁ לִזָּהֵר, (לא) שֶׁלֹּא לְהַתִּיר לְעַצְמוֹ לְסַפֵּר לַאֲחֵרִים, אֵיךְ שֶׁהָיָה לוֹ עֵסֶק עִם פְּלוֹנִי וּפְלוֹנִי, וּגְזָלוֹ, אוֹ עֲשָׁקוֹ בְּזֶה וּבְזֶה הָאֹפֶן, אוֹ שֶׁחֵרְפוֹ, אוֹ צִּעֲרוֹ וּבִיְּשׁוֹ וְכָל כְּהַאי גַּוְנָא {וכל כיוצא בזה}, וַאֲפִלּוּ אִם הוּא יוֹדֵעַ בְּעַצְּמוֹ, שֶׁאֵינוֹ מְשַׁקֵּר בַּסִפּוּר הַזֶּה, (אִם לֹא, בּאֹפֶן שֶׁנּבָאֵר לקָּמָּן בּסָעִיף י\"ג), וַאֲפִלּוּ אִם יִצְּטָרְפוּ לָזֶה כָּל שְׁאָר פְּרָטֵי הַהֶתֵּר הַנַּ\"ל, דִּבְוַדַּאי אֵין כַּוָּנָתוֹ בְּעֵת הַסִפּוּר לְתוֹעֶלֶת, דְּהַיְנוּ, לְפַרְסֵם גְּנוּתוֹ שֶׁל חֲבֵרוֹ, כְּדֵי שֶׁיָּבוּזוּ עוֹשֵׂי רִשְׁעָה בְּעֵינִי בְּנִי אָדָם, וְיִזָּהֲרוּ עַל יְדֵי זֶה מִלָּלֶכֶת בְּדַרְכֵיהֶם הָרָעִים, אוֹ כְּדֵי שֶׁהוּא יִרְאֶה בְּעַצְמוֹ שֶׁהַבְּרִיּוֹת מְגַנּוֹת אוֹתוֹ, אוּלַי עַל יְדֵי זֶה יָשׁוּב מִדְּרָכָיו הָרָעִים, רַק כַּוָּנָתוֹ כְּדֵי לְבַזּוֹתוֹ בְּעֵינִי בְּנִי אָדָם, שֶׁיְּפֻרְסַם לִפְנֵיהֶם לְחֶרְפָּה וּלְקָלוֹן עֲבוּר זֶה שֶׁנָּגַע בְּמָמוֹנוֹ אוֹ בִּכְבוֹדוֹ, וְכָל שֶׁיִּרְאֶה יוֹתֵר, שֶׁדְּבָרָיו יִתְקַבְּלוּ לִפְנִי הַשּׁוֹמְעִים, וְיִתְפַּרְסֵם בְּעֵינֵיהֶם לִגְנוּת וּלְבִזָּיוֹן עֲבוּר זֶה, יִהְיֶה יוֹתֵר שָׂמֵחַ וְיוֹתֵר נֶהֱנְה מִזֶּה." + ], + [ + "וְקַל וָחֹמֶר אִם לֹא הֵרַע לוֹ, רַק לֹא הֵיטִיב עִמּוֹ בְּטוֹבוֹת, אֲשֶׁר הָיָה רָאוּי לְהֵיטִיב עִמּוֹ בְּעִנְיְנֵי הַלְוָאָה וּצְּדָקָה וְהַכְנָסַת אוֹרְחִים וְכַיּוֹצֵא בָּזֶה, אִם הוּא הוֹלֵךְ וּמְגַלֶּה אַחַר כָּךְ דָּבָר זֶה לַאֲנָשִׁים לְגַנּוֹת פְּלוֹנִי בָּזֶה, לָשׁוֹן הָרָע גְּמוּרָה הִיא מִן הַדִּין, וּכְמוֹ שֶׁכָּתַבְנוּ לְעֵיל בִּכְלָל ה' סָעִיף א', וְעוֹבֵר בָּזֶה עוֹד עַל כַּמָּה לָאוִין אֲחֵרִים, לְבַד אִסוּר לָשׁוֹן הָרָע, וּכְמוֹ שֶׁבֵּאַרְנוּ בַּכְּלָל הַנַּ\"ל. וְנִכְשָׁלִין בָּזֶה, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, הַרְבֵּה אֲנָשִׁים, כְּמוֹ שֶׁאָנוּ רוֹאִין בַּעֲלִיל, שֶׁאִם לֹא יְקַבְּלוּ לְאֶחָד בְּסֵבֶר פָּנִים יָפוֹת כִּרְצּוֹנוֹ בְּעִיר אַחַת, כְּשֶׁהוּא נוֹסֵעַ אַחַר כָּךְ לְעִיר אַחֶרֶת, מְפַרְסֵם לִגְנוּת עֲבוּר זֶה הָאֲנָשִׁים הַחֲשׁוּבִים דְּשָׁם, מִפְּנִי שֶׁלֹּא סִיְּעוּהוּ בְּעִנְיָנָיו. וְכָל שֶׁכֵּן אִם מְבַזֶּה עֲבוּר זֶה סְתָם לְכָל הָעִיר, (לב) בְּוַדַּאי עָוֹן פְּלִילִי הוּא, כִּי אִסוּר לָשׁוֹן הָרָע, אֲפִלּוּ עַל אֱמֶת, שֶׁכָּתַבְנוּ לְמַעְלָה, הוּא אֲפִלּוּ אִם מְסַפֵּר עַל אִישׁ פְּרָטִי, וְכָל שֶׁכֵּן עַל עִיר שְׁלֵמָה שֶׁבְּיִשְׂרָאֵל הַמַּחֲזִיקִים בֶּאֱמוּנַת ה', וַדַּאי עָוֹן גָּדוֹל הוּא." + ], + [ + "וְאַף עַל פִּי כֵן נִרְאֶה לִי, דְּאִם הוּא מְשַׁעֵר, שֶׁעַל יְדֵי זֶה, שֶׁיְּסַפֵּר לַאֲנָשִׁים, הַאֵיךְ שֶׁפְּלוֹנִי (לג) עָשָׂה לוֹ עַוְלָה בְּעִנְיַן מָמוֹן וְכַיּוֹצֵא בָּזֶה, תּוּכַל לָבוֹא לוֹ מִזֶּה תּוֹעֶלֶת עַל לְהַבָּא, כְּגוֹן, שֶׁיְּסַפֵּר לַאֲנָשִׁים, שֶׁדִּבְרֵיהֶן נִשְׁמָעִין לוֹ, אִם יוֹכִיחוּהוּ עַל זֶה, וְאוּלַי עַל יְדֵי זֶה יָשִׁיב לוֹ הַגְּזֵלָה וְהַהֶזֵּק וְבַיּוֹצֵא בָּזֶה, (לד) מֻתָּר לוֹ לְסַפֵּר לָהֶם וּלְבַקֵּשׁ מֵאִתָּם, שֶׁיְּסַיְּעוּהוּ בָּזֶה. וְלִפְעָמִּים יְצֻיַּר תּוֹעֶלֶת עַל לְהַבָּא מֵהַסִפּוּר, אֲפִלּוּ שֶׁלֹּא בְּעִנְיַן מָמּוֹן, (דְּהַיְנוּ עִנְיַן צַּעַר וּבֹשֶת וְאוֹנָאַת דְּבָרִים וְכַיּוֹצֵא בָּזֶה), כְּגוֹן, אִם נוֹדַע לוֹ בְּבֵרוּר, אֵיךְ שֶׁפְּלוֹנִי רוֹצֶּה לְחָרְפוֹ וּלְגַדְּפוֹ עַל דָּבָר פְּלוֹנִי וּפְלוֹנִי, אִם יְסַפֵּר זֶה לַאֲנָשִׁים חֲשׁוּבִים אוֹ לִקְרוֹבָיו שֶׁל פְּלוֹנִי, וְיַעֲרִיךְ לִפְנֵיהֶם אֶת אֲמִתַּת הָעִנְיָן, וְיִרְאוּ בְּעַצְּמָם שֶׁהַדִּין עִמּוֹ, אֶפְשָׁר שֶׁיִּמְנְעוּהוּ מִּזֶּה, אוֹ אֲפִלּוּ הוּא דָּבָר, שֶׁכְּבָר עָבַר, שֶׁכְּבָר חֵרֵף אוֹתוֹ, אַךְ שֶׁהוּא מְשַׁעֵר, שֶׁאִם לֹא יְסַפֵּר הַדָּבָר לִקְּרוֹבָיו, אוֹ לַאֲנָשִׁים חֲשׁוּבִים, כְּדֵי שֶׁיִּמְנְעוּהוּ מִזֶּה, יָבוֹא עוֹד לְחָרְפוֹ וּלְגַדְּפוֹ (לה) בְּכָל אֵלּוּ הָאֳפָנִים וְכַיּוֹצֵּא בָּזֶה, מֻתָּר לְסַפֵּר הַדָּבָר לִבְנִי אָדָם, אַף שֶׁעַל יְדֵי הַסִפּוּר יִתְבַּזֶּה חֲבֵרוֹ לִפְנִי הַשּׁוֹמְעִים, כֵּיוָן דְּאֵין כַּוָּנַת הַמְספֵּר לָזֶה, רַק הוּא רוֹצֶּה לִשְׁמֹר אֶת עַצְּמוֹ, שֶׁלֹּא יִהְיֶה לוֹ מִמֶּנּוּ נְזֶק בְּעִנְיַן מָמוֹן אוֹ צַּעַר וּבִיּוּשׁ." + ], + [ + "אַךְ מַה מְּאֹד צָּרִיךְ לְהִזָּהֵר בַּהֶתֵּר הַזֶּה, שֶׁלֹּא יַחְסְרוּ בּוֹ כָּל הפְּרָטִים הנַּ\"ל בִּתְחִלַּת הַסִימָן, כִּי אִם לֹא יִזָּהֵר בִּשְׁמִירָה יְתֵרָה, בְּקַל יוּכַל לְהִלָּכֵד בְּפַח הַיֵּצֶּר וְלִהְיוֹת מִבַּעֲלֵי לָשׁוֹן הָרָע דְּאוֹרַיְתָא עַל יְדֵי הַהֶתֵּר הַנַּ\"ל. ומִטַּעַם זֶה אֶחְזֹר בְּכָאן בְּפֵרוּשׁ כָּל הַפְּרָטִים הַנַּ\"ל וּבִמְעַט נֹפֶךְ, כְּלָלָן שֶׁל דְּבָרִים בְּקִצּוּר כָּךְ הוּא, (לו) אַחַר שֶׁיָּדַע, שֶׁחֲבֵרוֹ לֹא שָׁב עֲדַיִן מֵהָעִנְיָן הַהוּא הַנַּ\"ל, וְהוּא מְכַוֵּן לְתוֹעֶלֶת, כַּאֲשֶׁר בֵּאַרְנוּ, מֻתּר לְסַפֵּר, אַךְ בְּאֹפֶן שֶׁלֹּא יַחְסְרוּ אֵלּוּ הַפְּרָטִים:", + "פְּרָט הָרִאשׁוֹן. שֶׁיִּרְאֶה זֶה הַדָּבָר בְּעַצְמוֹ, וְלֹא עַל יְדֵי שְׁמִיעָה מֵאֲחֵרִים, שֶׁהֲגַם שֶׁבֶּאֱמֶת הָיָה לוֹ הֶזֵּק בְּעִנְיָנָיו, מִי יוֹדֵעַ, אִם הוּא הַמַּזִּיקוֹ.", + "פְּרָט הַשֵּׁנִי. לִזָּהֵר מְאֹד, שֶׁלֹּא לְהַחְלִיט תֵּכֶף, שֶׁדָּבָר זֶה הוּא בִּכְלַל גֶּזֶל וְהֶזֵּק וְאוֹנָאַת דְּבָרִים וּבֹשֶת וְכַיּוֹצֵּא בָּזֶה, רַק יִתְבּוֹנִן הֵיטֵב מִתְּחִלָּה עַל פִּי דּרְכֵי הַתּוֹרָה, אִם הַדִּין עִמּוֹ, וְהַשֶּׁכְּנֶגְדּוֹ הוּא הַגַּזְלָן וְהַמַּזִּיק וְהַמְבַיֵּשׁ וְכַיּוֹצֵא בָּזֶה, וְכִמְעַט פְּרַט זֶה קָשֶׁה לְצַיֵּר מִן הַכֹּל, כִּי אֵין אָדָם רוֹאֶה חוֹב לְעַצְמוֹ, וְכָל דֶּרֶךְ אִישׁ יָשָׁר בְּעֵינָיו, וְאִם יִכָּשֵׁל בָּזֶה מִמֵּילָא הוּא בִּכְלַל מוֹצִיא שֵׁם רָע, אֲשֶׁר הוּא חָמוּר מֵאִסוּר לָשׁוֹן הָרָע.", + "פְּרַט הַשְּׁלִישִׁי. שֶׁאִם הוּא מְשַׁעֵר, שֶׁאֶפְשָׁר (לז) שֶׁאִם יִתְוַכַּח עִמּוֹ בְּעַצְּמוֹ, יִהְיֶה לְתוֹעֶלֶת, צָּרִיךְ הוּא לְדַבֵּר עִמּוֹ, קֹּדֶם שֶׁיְּפַרְסֵם הַדָּבָר לַאֲנָשִׁים.", + "פְּרַט הָרְבִיעֵי. בְּיוֹתֵר יִזָּהֵר, עַל כָּל פָּנִים שֶׁיּהְיֶה כָּל הַסִפּוּר אֱמֶת, בְּלִי תַּעֲרובֶת שֶׁקֶר, וְשֶׁלֹּא לְגַזֵּם הָעִנְיָן יוֹתֵר מִמַּה שֵּׁהוּא, דְּהַיְנוּ, שֶׁלֹּא לְחַסֵר בַּסִפּוּר שׁוּם פְּרָט קָטָן, שֶׁהוּא מֵבִין שֶׁדָּבָר זֶה הוּא צַּד זְכוּת שֶׁל חֲבֵרוֹ, אַף שֶׁבֶּאֱמֶת אֵין הַדָּבָר הַזֶּה מוֹעִיל לְהַצְּדִּיק אֶת חֲבֵרוֹ, אֲבָל עַל כָּל פָּנִים, אִם יֵדְעוּ הַשּׁוֹמְעִים צַּד זְכוּת זֶה, לֹא יִתְגַנְּה כָּל כָּךְ בִּפְנֵיהֶם, וּכְשֶׁהוּא יַחֲסִיר דָּבָר זֶה, יִתְגַנְּה מְּאֹד לִפְנִי הַשּׁוֹמְעִים אִסוּר גָּדוֹל הוּא לְחַסֵר פְּרָט זֶה. כְּלַל הַדָּבָר, שֶׁלֹּא יַגְדִּיל הָעַוְלָה יוֹתֵר מִּמַּה שֶּׁהִיא, דְּאִם לֹא כֵן, הֲרֵי הוּא בִּכְלַל מְסַפֵּר לָשׁוֹן הָרָע וְעוֹבֵר עַל כַּמָּה אִסוּרִין הַכְּתוּבִין לְמַעְלָה בַּפְּתִיחָה, עַיֵּן שָׁם.", + "פְּרָט הַחֲמִישִׁי. שֶׁיְּכַוֵּן לְתוֹעֶלֶת*, וְהוּא הָעִקָּר, שֶׁעָלָיו סוֹבֵב כָּל הַהֶתֵּר הזֶּה, כְּתַבְנוּהוּ בְּסָעִיף י\"ג.", + "פְּרַט הַשִּׁשִּׁי. אִם הוּא יָכוֹל לְסַבֵּב אֶת הַתּוֹעֶלֶת הַזּוֹ בְּעֵצָּה אַחֶרֶת, שֶׁלֹּא יִצְּטָרֵךְ לְסַפֵּר עָלָיו, אֲזַי בְּכָל גַּוְנֵי {בכל האופנים} אָסוּר לְסַפֵּר, וַאֲפִלּוּ אִם הוּא מֻכְרָח לְסַפֵּר אֶת הַמַּעֲשֶׂה, אַךְ הוּא יָכוֹל לְהַקְטִין אֶת הָעַוְלָה, שֶׁלֹּא יִתְגַנְּה כָּל כָּךְ בִּפְנִי הַשּׁוֹמְעִים, וְהַתּוֹעֶלֶת הַזּוֹ, אֲשֶׁר הוּא מְקַּוְָּה, שֶׁיֵּצֵא עַל יְדֵי סִפּוּרוֹ, לֹא יִבָּצֵּר מֵחֲמַת זֶה, (לח) מִצְּוָה הִיא שֶׁיַּקְטִין, וְלֹא יְגַלֶּה כָּל קְּלוֹנוֹ לִפְנֵי הַשּׁוֹמְעִין, כֵּיוָן שֶׁבְּלָאו הָכִי {שבלא זה} גַּם כֵּן יֵצֵּא לוֹ הַתּוֹעֶלֶת.", + "פְּרַט הַשְּׁבִיעֵי. (לט) שֶׁלֹּא יְסֻבַּב לוֹ הֶזֵּק עַל יְדֵי סִפּוּרוֹ יוֹתֵר מִכְּפִי הַדִּין, שֶׁהָיָה יוֹצֵא, אִלּוּ הֵעִידוּ עָלָיו בְּאֹפֶן זֶה בְּבֵית דִּין.

*ואפשר דהוא הדין אם כונתו בספורו להפג את דאגתו מלבו, הוי כמכון לתועלת על להבא, [ולפי זה מה שאמרו ז\"ל: דאגה בלב איש ישיחנה לאחרים, קאי גם על ענין כזה], אך שיזהר, שלא יחסרו שאר הפרטים שבסעיף זה. " + ], + [ + "וְעַתָּה רְאֵה אָחִי, אֵיךְ צָּרִיךְ שִׁקּוּל גָּדוֹל לָזֶה בְּאֵיזֶה אֹפֶן לְסַפֵּר הָעִנְיָן, כִּי בְּעֵת הַסִפּוּר הוּא עוֹמֵד בְּסַכָּנָה עֲצוּמָה שֶׁל אִסוּר סִפּוּר לָשׁוֹן הָרָע, אִם לֹא יִשְׁמֹר עַצְמוֹ בְּכָל הַפְּרָטִים, וּבְיוֹתֵר בִּפְרָט הַב' וְהַד', וּפָשׁוּט דְּעַל זֶה נוּכַל לוֹמַר: \"מָוֶת וְחַיִּים בְּיַד הַלָּשׁוֹן\". וְאִם לֹא יִרְאֶה לַחְשֹׁב בְּעַצְמוֹ, קֹדֶם שֶׁהוּא מַתְחִיל לְדבֵּר עִנְיָן כָּזֶה, בְּאֵיזֶה אֹפֶן לְהוֹצִיא אֶת הַדָּבָר הַזֶּה מִפִּיו, בְּוַדַּאי יִכָּשֵׁל, חַס וְשָׁלוֹם, כִּי בְּעֵת מַעֲשֶׂה מִתְגַּבֵּר כֹּחַ הַכַּעַס עַל הָאָדָם וְאִי אֶפְשָׁר לְהִזָּהֵר בָּזֶה, עַל כֵּן מְאֹד מְאֹד יָשִׁית עֵצוֹת בְּנַפְשׁוֹ, קֹדֶם שֶׁמַּתְחִיל לְסַפֵּר, אֵיךְ לְהוֹצִּיא אֶת הָעִנְיָן מִפִּיו, שֶׁלֹּא לְהַגְדִּיל אֶת הָעַוְלָה יוֹתֵר מִמַּה שֶּׁהִיא, וִיכַוֵּן לְתוֹעֶלֶת, כְּמוֹ שֶׁכָּתבְנוּ בְּסָעִיף י\"ג הַנַּ\"ל." + ], + [ + "וּמִכָּל מַה שֶּׁכָּתַבְנוּ נוּכַל לִרְאוֹת אֶת גֹּדֶל הַטָּעוּת, שֶׁמִּשְׁתַּבְּשִׁין בּוֹ בְּנֵי אָדָם תָּמִיד, שֶׁאִם נִרְאֶה לְאֶחָד, שֶׁמְּדַבֵּר לָשׁוֹן הָרָע עַל חֲבֵרוֹ, שֶׁלֹּא בְּפָנָיו, וּמְגַנְּה אוֹתוֹ, וְכַאֲשֶׁר תִּשְׁאָלֶנּוּ: לָמָּה אַתָּה מְדַבֵּר עָלָיו לָשׁוֹן הָרָע? תֵּכֶף יָשִׁיב לְךָ: מִפְּנֵי שֶׁגַּם הוּא דִּבֵּר עָלַי בִּפְנִי פְּלוֹנִי וּפְלוֹנִי. וְזוֹ טָעוּת גְּדוֹלָה מִפְּנִי כַּמָּה טְעָמִים: אֶחָד, שֶׁמִּי שֶׁסִפֵּר לְךָ זֶה, אָסוּר מִן הַתּוֹרָה לְהַאֲמִינוֹ מִפְּנֵי קַּבָּלַת רְכִילוּת, וּכְמוֹ שֶׁכָּתַבְנוּ כַּמָּה פְּעָמִים, וְאֵיךְ יִהְיֶה מֻתָּר לֵילֵךְ וּלְסַפֵּר עָלָיו מֵחֲמַת זֶה. וְעוֹד, דְּלוּ יְהֵא שֶׁהַדָּבָר אֱמֶת, שֶׁהוּא דִּבֵּר עָלֶיךָ, (מ) גַּם כֵּן אָסוּר מֵחֲמַת זֶה לֵילֵךְ וּלְדַבֵּר עָלָיו לָשׁוֹן הָרָע, (מא) וּכְמוֹ שֶׁכָּתַבְנוּ בְּסָעִיף י\"ד הַנַּ\"ל." + ], + [ + "אִם נַעֲשָׂה דָּבָר שֶׁלֹּא כַּהֹגֶן, וּבָא רְאוּבֵן (מב) וְשָׁאַל לְשִׁמְעוֹן: מִי עָשָׂה אֶת הַדָּבָר הַזֶּה? אֲפִלּוּ אִם הוּא מֵבִין, שֶׁרְאוּבֵן חוֹשְׁדוֹ בָּזֶה, אָסוּר לוֹ לְגַלּוֹת, מִי שֶׁעָשָׂה אֶת הַדָּבָר, אֲפִלּוּ אִם רָאָה בְּעַצְּמוֹ, רַק (מג) יָשִׁיב: אֲנִי לֹא עָשִׂיתִי אֶת הַדָּבָר, (אִם לֹא שֶׁהוּא דָּבָר, אֲשֶׁר אֲפִלּוּ אִם לֹא הָיָה שׁוֹאֲלוֹ וְלֹא הָיָה חוֹשְׁדוֹ כְּלָל בָּזֶה, הָיָה גַּם כֵּן צָרִיךְ לְסַפֵּר לוֹ, כְּגוֹן, אִם דָּבָר זֶה הוּא מֵעִנְיָנִים, דְּבֵין אָדָם לַחֲבֵרוֹ, וְנִשְׁלְמוּ בּוֹ כָּל הַפְּרָטִים שֶׁבִּכְלָל זֶה, אוֹ אִם הוּא מֵהָעִנְיָנִים, דְּבֵין אָדָם לַמָּקוֹם, וְנִשְׁלְמוּ בּוֹ הַדְּבָרִים, שֶׁכָּתַבְנוּ לְעֵיל בִּכְלָל ד' סָעִיף ה', ז', ח', עַיֵּן שָׁם). וְכָל זֶה שֶׁכָּתַבְנוּ הוּא מִצַּד הַדִּין, אֲבָל רָאוּי לְבַעַל נֶפֶשׁ, שֶׁיַּעֲשֶׂה לְפְנִים מִשּׁוּרַת הַדִּין, וְלֹא יַשְׁמִיט אֶת עַצְמוֹ מִזֶּה, בְּמָקוֹם שֶׁיָּכוֹל לִהְיוֹת, שֶׁיִּתְוַדַּע לְהַשּׁוֹאֵל, וְיִתְבַּיֵּשׁ פְּלוֹנִי עַל יְדֵי זֶה, וְיוֹתֵר מִזֶּה מָצִּינוּ בְּסַנְהֶדְרִין {דף י\"א} בְּכַמָּה תַּנָּאִים, שֶׁהִטִּילוּ עַל עַצְמָם הָאַשְׁמָה, כְּדֵי שֶׁלֹּא יִתְוַדַּע מִי הוּא הַחוֹטֵא, וְכֵן אִיתָא {כתוב} בְּ\"סֵפֶר חֲסִידִים\" סִימָן כ\"ב וְזֶה לְשׁוֹנוֹ: וְאִם הוּא בַּחֲבוּרַת בְּנֵי אָדָם וְנַעֲשָׂה דָּבָר אֶחָד שֶׁלֹּא כַּהֹגֶן, וְלֹא נוֹדַע מִי הַחוֹטֵא, צָרִיךְ שֶׁיֹּאמַר: אֲנִי הוּא שֶׁחָטָאתִי, אַף עַל פִּי שֶׁלֹּא חָטָא כוּ', עַיֵּן שָׁם." + ] + ] + } + }, + "Part Two, The Prohibition Against Rechilut": { + "Principle 1": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאַר אִסּוּר סִפּוּר רְכִילוּת, וַאֲפִלּוּ על אֱמֶת גָּמוּר, וּמַה נִּקְרָא רְכִילוּת, וּמַה לְּהָשִׁיב אִם אֶחָד שׁוֹאֲלוֹ: מַה דִּבֵּר פְּלוֹנִי אוֹדוֹתַי, וְכָל שְׁאָר פְּרָטֵי הָאִסּוּר, וּבוֹ י\"א סְעִיפִים.*", + "*אף שכמה דינים בהלכה זו היינו יכולים ללמד אותם מעצמם מהלכה ראשונה, שהיא הלכות אסור לשון הרע, אף על פי כן לא סמכנו על זה ובארנום בפרוש מפני כמה טעמים, כמו שכתבנו בסוף ההקדמה. " + ], + "": [ + [ + "(א) הַמְרַגֵּל בַּחֲבֵרוֹ עוֹבֵר בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר: \"לֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ\" וְעָוֹן גָּדוֹל הוּא, וְגוֹרֵם לַהֲרֹג נְפָשׁוֹת רַבּוֹת מִיִּשְׂרָאֵל, לְכָךְ נִסְמַךְ לוֹ: \"לֹא תַעֲמֹד עַל דַּם רֵעֶךָ\". צֵּא וּלְמַד, מָה אֵרַע מֵרְכִילוּתוֹ שֶׁל דּוֹאֵג הָאֲדוֹמִי, שֶׁנֶּהֶרְגָה עַל יְדֵי זֶה כָּל נוֹב עִיר הַכֹּהֲנִים. וְלָאו זֶה שֶׁכָּתַבְנוּ, הוּא מַה שֶּׁכְּתַבְתּוֹ הַתּוֹרָה בְּפֵרוּשׁ מְיֻחָד לְאִסוּר זֶה, אְבָל בְּלָאו הָכִי {בלא זה} יֵשׁ עוֹד הַרְבֵּה לָאוִין וַעֲשִׂין אֲחֵרִים, כַּמְבֹאָר לְעֵיל בַּפְּתִיחָה, עַיֵּן שָׁם." + ], + [ + "אֵיזֶהוּ רָכִיל? זֶה (ב) שֶׁטּוֹעֵן דְּבָרִים מִזֶּה לָזֶה וְהוֹלֵךְ וְאוֹמֵר: כָּךְ אָמַר פְּלוֹנִי (ג) עָלֶיךָ, כָּךְ עָשָׂה לְךָ פְּלוֹנִי, כָּךְ וְכָךְ שָׁמַעְתִּי עָלָיו שֶׁעָשָׂה לְךָ, אוֹ רוֹצֶּה לַעְשׂוֹת לְךָ. אַף עַל פִּי שֶׁאוֹתוֹ דָּבָר אֵין גְּנוּת עַל מִי שֶׁמְסַפֵּר, אַף לְפִי דִּבְרֵי הָרוֹכֵל, (ד) וְאִלּוּ הָיוּ שׁוֹאֲלִין לוֹ בְּעַצְמוֹ, לֹא הָיָה מַכְחִישׁ, (ה) אוֹ מִשּׁוּם שֶׁהָאֱמֶת וְהַצֶּדֶקּ אִתּוֹ, (ו) אוֹ מִשּׁוּם שֶׁהִתְכַּוֵּן בְּאֵלּוּ הַפְּעֻלּוֹת וְהַדִּבּוּרִים כַּוָּנָה אַחֶרֶת, אֲפִלּוּ הָכֵי {אף על פי כן} רָכִיל מִקְרֵי {נִקָּרָא}." + ], + [ + "וְדַע, דְּאִסוּר רְכִילוּת הוּא (ז) אֲפִלּוּ אִם אֵין מִתְכַּוֵּן בִּרְכִילוּתוֹ לְהַכְנִיס שִׂנְאָה בְּלִבּוֹ עַל אוֹתוֹ פְּלוֹנִי, וַאֲפִלּוּ אִם גַּם לְפִי דַּעְתּוֹ כַּדִּין עָשָׂה פְּלוֹנִי, שֶׁדִּבֵּר עָלָיו, אוֹ עָשָׂה לוֹ הַמַּעֲשֶׂה הַזֶּה. כְּגוֹן, שֶׁשִּׁמְעוֹן מוֹכִיחַ לִרְאוּבֵן, עַל מַה שֶּׁדִּבֵּר עָלָיו, אוֹ עָשָׂה לוֹ עִנְין פְּלוֹנִי וּפְלוֹנִי, וּרְאוּבֵן מִתְנַצֵּל עַצְמוֹ שֶׁהַדִּין עִמּוֹ, וְהָרְאָיָה, שֶׁגַּם יְהוּדָה אָמַר עָלָיו כֵּן, אֲפִלּוּ הָכֵי {אף על פי כן}, אִם הוּא מְשַׁעֵר, שֶׁעל יְדֵי זֶה תִּכָּנֵס שִׂנְאָה בְּלֵב שִׁמְעוֹן עַל יְהוּדָה, רָכִיל מִקְרֵי." + ], + [ + "כָּל זֶה שֶׁכָּתַבְנוּ דְּאָסוּר, הוּא אֲפִלּוּ אִם הוּא (ח) אֱמֶת גָּמוּר, שֶׁאֵין בּוֹ תַּעֲרובֶת שֶׁקֶר. וְלָא מִבָּעֵי {ואין צריך לומר} אִם הָיוּ אוֹהֲבִים זֶה לָזֶה מִתְּחִלָּה, וְהוֹלֵךְ וּמְרַגֵּל מִזֶּה לָזֶה, רָשָׁע מִקְרֵי, וְהוּא מְתֹעָב עֲבוּר זֶה מְאֹד לִפְנֵי ה' כְּמוֹ שֶׁנֶּאֱמַר {משלי ו' טז יט}: שֶׁשׁ הֵנָּה שָׂנִא ה' וְשֶׁבַע תּוֹעֲבַת נַפְשׁוֹ וְכוּ' וּמְשַׁלֵּחַ מְדָנִים בֵּין אַחִים. וְאָמְרוּ חֲזַל {ויקרא רבה מצרע פרשה טז סא}, דְּזוֹ הִיא הַשְּׁבִיעִית הַקָּשָׁה שֶׁבְּכֻלָּן. אֶלָּא אֲפִלּוּ אִם בְּלֹא זֶה הָיוּ גַּם כֵּן (ט) שׂוֹנְאִים זֶה לָזֶה מְאֹד, וְשׁוֹמֵעַ שֶׁאֶחָד מְדַבֵּר רָעָה עַל חֲבֵרוֹ, וְהוּא הוֹלֵךְ וּמְרַגֵּל, רָכִיל מִקְּרֵי." + ], + [ + "אֵין חִלּוּק בְּאִסוּר סִפּוּר רְכִילוּת, בֵּין אִם סִפֵּר לוֹ מֵעַצְּמוֹ בִּרְצוֹנוֹ, וּבֵין אִם חֲבֵרוֹ הֵבִין קְצָּת מֵעַצְמוֹ בַּדָּבָר (י) וְעָמַד עָלָיו וְהִפְצִּירוֹ, שֶׁיְּסַפֵּר לוֹ מַה שֶּׁדִּבֵּר פְּלוֹנִי לְפָנָיו עַל אוֹדוֹתָיו. (יא) וַאֲפִלּוּ אָבִיו אוֹ רַבּוֹ הִפְצִּירוּהוּ שֶׁיְּסַפֵּר לָהֶם, מַה שֶּׁדִּבֵּר פְּלוֹנִי לְפָנָיו עַל אוֹדוֹתָם, וַאֲפִלּוּ אִם הוּא רַק אֲבַק רְכִילוּת, אַף עַל פִּי כֵן בְּכָל גַּוְנֵי {בכל האפנים} אָסוּר." + ], + [ + "אֲפִלּוּ אִם הוּא רוֹאֶה, שֶׁעַל יְדֵי זֶה שֶׁלֹּא יְגַלֶּה, יְסֻבַּב לוֹ (יב) הֶפְסֵד גָּדוֹל בְּעִנְיָנָיו, כְּגוֹן, שֶׁהוּא תַּחַת רְשׁוּת אֲחֵרִים, וּכְשֶׁהֵם מְבִינִים אֶת הַדָּבָר וְעוֹמְדִים עָלָיו, שֶׁיְּגַלֶּה לָהֶם, וְהוּא אֵינוֹ רוֹצֶּה, יַחְשְׁדוּהוּ, שֶׁגַּם יָדוֹ הוּא עִם פְּלוֹנִי, וַעֲבוּר זֶה יְסַלְּקוּהוּ מִמִּשְׁמַרְתּוֹ, וְלֹא יִהְיֶה לוֹ אַחַר כָּךְ (יג) בַּמֶּה לְפַרְנִס אֶת בְּנִי בֵּיתוֹ, אַף עַל פִּי כֵן אָסוּר, כְּכָל שְׁאָר חַיָּבֵי לָאוִין, שֶׁמְּחֻיָּב לִתֵּן כָּל אֲשֶׁר לוֹ, וְלֹא לַעֲבֹר עֲלֵיהֶן, כַּמְבֹאָר בְּיוֹרֶה דֵּעָה בְּסִימָן קנז סָעִיף א' בהגהה. אִם לֹא בְּמָקוֹם שֶׁבּגִּלּוּי תִּהְיֶה תּוֹעֶלֶת לְסַלֵּק הַנְּזָקִין וּלְהַשְׁבִּית הָרִיב. אֲבָל אֵין לְמַהֵר לִסְמֹךְ עַל זֶה הַהֶתֵּר, כִּי צָּרִיךְ לָזֶה פְּרָטִים רבִּים, וּכְמוֹ שֶׁנְּבָאֵר, אִם יִרְצֶה ה', לְקַמָּן בִּכְלָל ט' בַּאֲרֻכָּה." + ], + [ + "וּבִפְרָט אִם עַל יְדֵי מְנִיעַת הַסִפּוּר לֹא יַגִּיעַ לוֹ הֶזֵּק מָמוֹן, רַק דִּבְרֵי חֵרוּפִין וְגִדּוּפִין בְּעָלְמָא, שֶׁיְּחָרְפוּהוּ עֲבוּר זֶה, בְּוַדַּאי אָסוּר, וְאֵין לוֹ לָחוּשׁ לָזֶה כְּלָל, וְיֵדַע בְּנַפְשׁוֹ, כִּי עֲבוּר זֶה יִהְיֶה נֶחְשָׁב לֶעָתִיד מֵאוֹהֲבֵי ה' יִתְבָּרַךְ, וּפָנָיו יָאִירוּ כְּאוֹר הַשֶּׁמֶשׁ, כְּמוֹ שֶׁאָמְרוּ חֲזַל {יומא כג}: הַנֶּעֱלָבִין וְאֵינָם עוֹלְבִין, שׁוֹמְעִין חֶרְפָּתָן וְאֵינָם מְשִׁיבִין וְכוּ', עֲלֵיהֶן הַכָּתוּב אוֹמֵר {שופטים ה' לא}: וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ, וְכָל שֶׁכֵּן בְּזֶה שֶׁסוֹבֵל בִּזָּיוֹן עֲבוּר מִצְוַת ה'. וְעַיֵּן בְּמַה שֶּׁהֶאֱרַכְנוּ לְעֵיל בְּהִלְכוֹת לָשׁוֹן הָרָע כְּלָל א' סָעִיף ו', עַיֵּן שָׁם." + ], + [ + " וּלְעִנְיַן מַה לְּהָשִׁיב, אִם שׁוֹאֲלוֹ: מַּה דִּבֵּר פְּלוֹנִי אוֹדוֹתַי, תָּלוּי בָּזֶה, (יד) אִם יֵשׁ לוֹ עֵצָּה לַהֲשִׁיבוֹ, בְּאֹפֶן שֶׁלֹּא יִהְיֶה שֶׁקֶר גָּמוּר וְגַם לֹא יִהְיֶה רְכִילוּת, יְשִׁיבֵהוּ בְּאֹפֶן זֶה, וְלֹא יוֹצִּיא שֶׁקֶר מִפִּיו. וְאִם הוּא מֵבִין, שֶׁחֲבֵרוֹ לֹא יְקַבֵּל זֶה לִתְשׁוּבָה, מֻתָּר לוֹמַר שֶׁקֶּר גָּמוּר מִפְּנִי הַשָּׁלוֹם, (טו) אֲבָל לֹא יִשָּׁבַע, חַס וְשָׁלוֹם, לַשֶּׁקֶר בִּשְׁבִיל זֶה, וְעַיֵּן בִּבְאֵר מַיִם חַיִּים." + ], + [ + "וְדַע, דַּאֲפִלּוּ אִם אֵינוֹ אוֹמֵר לוֹ בְּפֵרוּשׁ שֵׁם הָאִישׁ הַהוּא (טז) שֶׁרִגֵּל עָלָיו, רַק הוּא (יז) מְסַפֵּר לוֹ סְתָם, וְעַל יְדֵי סִפּוּרוֹ מִמֵּילָא נִתְוַדַּע לוֹ אַחַר כָּךְ שֵׁם הָאִישׁ הַהוּא, אוֹ שֶׁעֶצֶּם הָעִנְיָן, מַה שֶּׁדִּבְּרוּ עָלָיו, אוֹ שֶׁנַּעֲשָׂה לוֹ, יָדַע מֵּעַצְּמוֹ, אַךְ לֹא יָדַע מִי עָשָׂה לוֹ, אוֹ דִּבֵּר עָלָיו זֶה, וּבָא זֶה הַמְרַגֵּל וְהֶרְאָה לוֹ (יח) בְּדֶרֶךְ רֶמֶז, שֶׁיָּבִין מִי הוּא, גַּם כֵּן אָסוּר." + ], + [ + "וְכֵן אָסוּר לְסַפֵּר רְכִילוּת (יט) דֶּרֶךְ רַמָּאוּת. וְהוּא שֶׁיּוֹדֵעַ, שֶׁעַל יְדֵי אֶחָד נִסְבַּב מִכְּבָר רָעָה אוֹ גְּנוּת לַחֲבֵרוֹ, וְהָיָה בֵּינֵיהֶם מְרִיבָה עֲבוּר זֶה. וְהוּא רוֹצֶּה עַתָּה לְעוֹרֵר אֶת הַמַּחְלֹקֶת הַיְשָׁנָה, שֶׁהָיְתָה בֵּינֵיהֶם עֲבוּר זֶה, וּרְצוֹנוֹ, שֶׁלֹּא יַכִּיר הַנִּדּוֹן בָּזֶה, עַל כֵּן הוּא מְסַבֵּב בִּשְׂפָתָיו הַחֲלַקְלַקּוֹת וּמַזְכִּיר אֶת עִנְיַן הָרָעָה אוֹ הַגְּנוּת, שֶׁהָיָה לוֹ לָזֶה מִכְּבָר, וּכְאִלּוּ מֵסִיחַ לְפִי תֻּמּוֹ וְאֵינוֹ יוֹדֵעַ, מִי עָשָׂה לוֹ דָּבָר זֶה, וְעַל יְדֵי זֶה זוֹכֵר הַנִּדּוֹן בְּעַצְּמוֹ, שֶׁפְּלוֹנִי עָשָׂה לוֹ דָּבָר זֶה, כָּל זֶה וְכַיּוֹצֵּא בָּזֶה אִסוּר גָּמוּר הוּא." + ], + [ + "וְדַע עוֹד, דְּאֵין חִלּוּק בְּאִסוּר רְכִילוּת, בֵּין אִם הוּא מְסַפֵּר לוֹ בְּפֵרוּשׁ, מַה שֶּׁאֶחָד עָשָׂה לוֹ, אוֹ דִּבֵּר עָלָיו, וּבֵין עַל יְדֵי (כ) מִכְתָּב. וְאַחַת הִיא, אִם הוּא מְסַפֵּר לוֹ, שֶׁפְּלוֹנִי גִּנָּה אוֹתוֹ בְּעַצְמוֹ, אוֹ שֶׁמְּסַפֵּר לוֹ שֶׁפְּלוֹנִי גִּנָּה אֶת סְחוֹרָתוֹ, (כְּמוֹ לעִנְין לָשׁוֹן הָרָע בְּחֵלֶק א' כְּלָל א' סָעִיף ח' וּכְלָל ה' סָעִיף ז') כֵּיוָן שֶׁעַל יְדֵי זֶה מַכְנִיס שִׂנְאָה בְּלִבּוֹ עָלָיו." + ] + ] + }, + "Principle 2": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאר הַדִּין דְּאַפֵּי תְּלָתָא לְעִנְין רְכִילוּת, וְעוֹד שְׁאָר פְּרָטִים, וּבוֹ ד' סְעִיפִים." + ], + "": [ + [ + "אָסוּר לְסַפֵּר רְכִילוּת, אֲפִלּוּ בִּפְנֵי יָחִיד, (א) וְכָל שֶׁכֵּן בִּפְנֵי רַבִּים." + ], + [ + "אֲפִלּוּ אֲבַק רְכִילוּת (כְּפִי מה שנבאר לקמן בכלל ח מה נקרא אבק רכִילוּת) גַּם כֵּן אָסוּר לְסַפֵּר בְּכָל גַּוְנִי. וַאֲפִלּוּ אִם הַדִּבּוּר שֶׁלּוֹ שֶׁמְּסַפֵּר לוֹ, מַה שֶּׁאָמַר פְּלוֹנִי עָלָיו, יֵשׁ לוֹ שְׁנֵי פָּנִים, אִם הוּא אוֹמְרָה (ב) בְּאֹפֶן דְּמוּכָח, שֶׁכַּוָּנַת הָרִאשׁוֹן הָיְתָה לְגַנּוֹתוֹ, בְּוַדַּאי אָסוּר בְּכָל גַּוְנִי, וַאֲפִלּוּ אִם הוּא מוֹצִיא זֶה מִלְּשׁוֹנוֹ, בְּעִנְיַן דְּנוֹטֶה יוֹתֵר כַּפֵּרוּשׁ הָאַחֵר שֶׁיֵּשׁ בִּדְבָרָיו, שֶׁכַּוָּנַת הָרִאשׁוֹן לֹא הָיְתָה לְגַנּוֹתוֹ, אַף עַל פִּי כֵן (ג) אִם הוּא מַכִּיר אֶת טִבְעוֹ שֶׁל זֶה הַשֵּׁנִי, שֶׁהוּא אִישׁ נִרְגָן, (הַיְנוּ, שֶׁהוּא דָּן אֶת חֲבֵרוֹ לְכַף חוֹב תָּמִיד, וְכָל מַה שֶּׁחֲבֵרוֹ עוֹשֶׂה, אוֹ מְדַבֵּר, הוּא אוֹמֵר שֶׁכִּוֵּן רַק לְהִתְנַגֵּד לוֹ בָּזֶה, כְּמוֹ שֶׁכָּתַב בְּשַׁעֲרֵי תְּשׁוּבָה לְרַבֵּנוּ יוֹנָה), אוֹ שֶׁיֵּשׁ לְבַד זֶה קְצָת שִׂנְאָה בֵּינֵיהֶם מִכְּבָר, וְאִישׁ כָּזֶה אֵינוֹ צָּרִיךְ רַק לִמְצֹא עֲלִילָה עַל חֲבֵרוֹ, אָסוּר בְּכָל גַּוְנִי." + ], + [ + "יֵשׁ אוֹמְרִים, דְּאִם אֶחָד (ד) סִפֵּר (ה) גְּנוּת עַל חֲבֵרוֹ בִּפְנִי שְׁלשָׁה, תּוּ {יותר} אֵין בּוֹ מִשּׁוּם רְכִילוּת, אִם יַחְזְרוּ וְיֹּאמְרוּ לוֹ: פְּלוֹנִי דִּבֵּר עָלֶיךָ כָּךְ וְכָךְ. וְהַטַּעַם הוּא, מִשּׁוּם דְּהוּא דָּבָר הֶעָשׂוּי לְהִתְגַּלּוֹת לְבַסוֹף, דְּחַבְרָךְ חַבְרָא אִית לֵהּ, וְזֶה מְגַלֶּה לָזֶה וְזֶה לָזֶה עַד שֶׁיּוֹדֵעַ, וְלֹא אָסְרָה הַתּוֹרָה בָּזֶה מִשּׁוּם רְכִילוּת, רַק צָּרִיךְ לָזֶה הַפְּרָטִים הַמְבֹאָרִים לְעֵיל בְּהִלְכוֹת לָשׁוֹן הָרָע כְּלָל ב' מִסָעִיף ד' וָאֵילָךְ. אֲבָל אֵין לִסְמֹךְ עַל דֵּעָה זוֹ לְמַעֲשֶׂה, כִּי הַמַּהַרְשָׁל בְּבֵאוּרוֹ על הַסְמָג כָּתַב, שֶׁרַבִּים מֵהָרִאשׁוֹנִים (הַלֹא הֵמָּה הָרַמבַּם והַסּמָג והַתּוספוֹת) חוֹלְקִים עַל דֵּעָה זוֹ וְאוֹסְרִים בְּכָל גַּוְנֵי, אֲפִלּוּ לְסַפֵּר לְאַחֵר (ו) אִם מִתְכַּוֵּן לְגַלּוֹתוֹ, וְכָל שֶׁכֵּן לָזֶה בְּעַצְּמוֹ." + ], + [ + "וּלְפִי זֶה, אִם שֻׁתָּף אֶחָד רָצָּה לְהִסְתַּלֵּק בְּנִדּוֹן הָעֵסֶק שֶׁלּוֹ מִשִּׁתָּפוֹ, כִּי חָשַׁב, שֶׁאֲחֵרִים יִשְׁתַּתְּפוּ עִמּוֹ, וּלְבַסוֹף לֹא עָלְתָה בְּיָדוֹ, (וְכֵן בִּכְהַאי גַּוְנָא הֶחָתָן מֵהַשִּׁדּוּךְ שֶׁלּוֹ), (ז) אָסוּר לְגלּוֹת דָּבָר זֶה לְהַשֻּׁתָּף הָרִאשׁוֹן שֶׁלּוֹ, אַף דִּכְבָר נִשְׁמַע דָּבָר זֶה בְּאַפֵּי תְּלָתָא אוֹ יוֹתֵר, וּכְמוֹ שֶׁכָּתַבְנוּ בְּסָעִיף ג', דִּבְוַדַּאי יִנְקֹט לֵה בְּלִבּוֹ עַל שֻׁתָּפוֹ עַל דָּבָר זֶה, שֶׁרָצָּה לְהִסְתַּלֵּק מֵאִתּוֹ, וּכְמוֹ שֶׁכָּתוּב בְּיִפְתַּח {שופטים יא ז'}: וּמַדּוּעַ בָּאתֶם אֵלַי עַתָּה כַּאֲשֶׁר צַּר לָכֶם, וּפֶן יִהְיֶה סִבָּה, שֶׁיְּבֻטַּל עַל יְדֵי זֶה שֻׁתְּפוּתָם, אוֹ שֶׁיִּצַּר לוֹ מֵחֲמַת זֶה, וּכְמוֹ שֶׁכָּתַב הָרַמְבַּם {הלכות דעות פרק ז', הלָכָה ה'}, וְהַמְסַפֵר לַחֲבֵרוֹ דְּבָרִים שֶׁגּוֹרְמִים וְכוּ' לְהַזִּיק חֲבֵרוֹ בְּגוּפוֹ אוֹ בְּמָמוֹנוֹ אוֹ לְהָצֵּר לוֹ אוֹ לְהַפְחִידוֹ, הֲרֵי זֶה לָשׁוֹן הָרָע.\n" + ] + ] + }, + "Principle 3": { + "Opening Comments": [ + "בּוֹ יְבֹאַר שֶׁאִסּוּר רְכִילוּת הוּא בֵּין בְּפָנָיו וּבֵין שֶׁלֹא בְּפָנָיו, וּבוֹ ד' סְעִיפִים." + ], + "": [ + [ + "אָסוּר לְסַפֵּר רְכִילוּת, אַף שֶׁהוּא אֱמֶת גָּמוּר, שֶׁאֵין בּוֹ שׁוּם תַּעֲרוֹבוֹת שֶׁקֶר, אֲפִלּוּ שֶׁלֹּא בְּפָנָיו, וַאֲפִלּוּ אִם הוּא יוֹדֵעַ בְּעַצְמוֹ, (א) שֶׁהָיָה אוֹמֵר דָּבָר זֶה אַף בְּפָנָיו, גַּם כֵּן אָסוּר, וּרְכִילוּת מִקְּרֵי. וְכָל שֶׁכֵּן אִם הוּא מֵעִיז פָּנָיו לוֹמַר לוֹ (ב) בְּפָנָיו מַמָּשׁ: אַתָּה דִּבַּרְתָּ עָלָיו, אוֹ עָשִׂיתָ לוֹ כָּךְ וְכָךְ, דְּאָסוּר, וַעֲוֹנוֹ גָּדוֹל הַרְבֵּה יוֹתֵר. אֶחָד, שֶׁבָּזֶה הוּא מַכְנִיס שִׂנְאָה חֲזָקָה בְּלִבּוֹ שֶׁל הַנִּדּוֹן עַל זֶה, כִּי מֵעַתָּה יִתְקַּבֵּל הַדָּבָר אֶצְלוֹ לֶאֱמֶת גָּמוּר, שֶׁבְּוַדַּאי יֹאמַר: אִלּוּלֵא שֶׁהַדָּבָר אֱמֶת גָּמוּר, לֹא הָיָה זֶה מֵעִיז פָּנָיו לוֹמַר לוֹ בְּפָנָיו מַמָּשׁ. וְעוֹד, לְבַד זֶה הוּא מַכְנִיס אֶת עַצְּמוֹ וְאֶת אֵלּוּ הַשְּׁנַיִם לַעֲבֹר עַל יְדֵי רְכִילוּת כָּזוֹ עַל כַּמָּה לָאוִין וַעֲשִׂין הַמְפֹרָשִׁין בַּתּוֹרָה, וְכַאֲשֶׁר בֵּאַרְתִּי כָּל זֶה הֵיטֵב בַּפְּתִיחָה בַּלָּאוִין אוֹת יד שָׁם בִּמְקוֹר הַחַיִּים בַּהַגָּהָה, עַיֵּן שָׁם." + ], + [ + "אִם רְאוּבֵן דִּבֵּר עַל שִׁמְעוֹן בִּפְנִי לֵוִי, וְהָלַךְ לֵוִי וְסִפֵּר הַדְּבָרִים לְשִׁמְעוֹן, אָסוּר לְשִׁמְעוֹן לוֹמַר אַחַר כָּךְ לִרְאוּבֵן: אֵיךְ דִּבַּרְתָּ עָלַי בִּפְנִי לֵוִי? כִּי עַל יְדֵי זֶה (ג) גַּם הוּא עוֹבֵר עַל אִסוּר רְכִילוּת מֵחֲמַת לֵוִי, וַאֲפִלּוּ אִם לֹא יַזְכִּיר לוֹ בְּפֵרוּשׁ אֶת שֵׁם לֵוִי, וְיֹאמַר לוֹ סְתָם: שֶׁשָּׁמַעְתִּי שֶׁדִּבַּרְתָּ עָלַי כָּךְ וְכָךְ, אִם עַל יְדֵי זֶה (ד) מִמֵּילָא יָבִין רְאוּבֵן, מִי הָיָה הַמְגַלֶּה לוֹ, אָסוּר. וּבַעֲוֹנוֹתֵינוּ הָרַבִּים, הַרְבֵּה אֲנָשִׁים נִכְשָׁלִין בָּזֶה." + ], + [ + "וְדַע עוֹד, דִּרְכִילוּת נִקְרָא (ה) אֲפִלּוּ לֹא אָמַר בִּפְנִי הַנּוֹגֵעַ לוֹ, כְּגוֹן, הָאוֹמֵר בִּפְנֵי חֲבֵרוֹ: כָּךְ וְכָךְ שָׁמַעְתִּי עַל רְאוּבֵן, שֶׁהָיָה אוֹמֵר עַל שִׁמְּעוֹן, כִּי דְּבָרִים כָּאֵלּוּ גּוֹרְמִים, אִם נִשְׁמְעוּ אִישׁ מִפִּי אִישׁ, לְעוֹרֵר מְדָנִים בֵּין רְאוּבֵן הָאוֹמֵר וּבֵין פְּלוֹנִי הַנֶּאֱמָר עָלָיו.", + "(וְצָרִיךְ לִזָּהֵר מִלְּסַפֵּר עִנְיָן כָּזֶה, אֲפִלּוּ אִם יִרְצֶּה לְהַזְהִיר לַחֲבֵרוֹ, שֶׁלֹּא לְגַלּוֹת הַסִפּוּר הַזֶּה לְשׁוּם אָדָם, וַאֲפִלּוּ אִם הוּא יוֹדֵעַ בְּבֵרוּר, שֶׁיְּקַיֵּם אֶת דְּבָרוֹ, כִּי (ו) עַל פִּי רֹב נִשְׁמַע מִמֵּילָא בְּעֵת הַסִפּוּר גְּנוּת עַל רְאוּבֵן אוֹ עַל שִׁמְעוֹן, וּמִכְּלַל לָשׁוֹן הָרָע לֹא נָפְקָא).", + "וְכָל שֶׁכֵּן דְּאָסוּר לְסַפֵּר לוֹ, מַה שֶּׁפְּלוֹנִי דִּבֵּר (ז) עַל בָּנָיו וּקְרוֹבָיו, דְּטֶבַע הָאָדָם לִהְיוֹת מֵצֵר בָּזֶה, וְרָכִיל מִקְרֵי." + ], + [ + "וְאִם כַּוָּנָתוֹ בְּסַפְּרוֹ אֶת הַדָּבָר לַחֲבֵרוֹ, כְּדֵי שֶׁיּוֹכִיחַ אֶת רְאוּבֵן עַל שֶׁדִּבֵּר לָשׁוֹן הָרָע עַל שִׁמְעוֹן, עַיֵּן לְעֵיל בְּחֵלֶק א' בִּכְלָל י' סָעִיף ו'." + ] + ] + }, + "Principle 4": { + "Opening Comments": [ + "בּוֹ יְבֹאַר דִּינָא דִּרְכִילוּת לְעִנְיַן אִם עֶצֶם הַדָּבָר נִתְגּלָּה לוֹ בְּלֹא סִפּוּרוֹ, וְכֵיצַד יְתַקֵּן הֶעָוֹן הַזֶּה, וּבוֹ ג' סְעִיפִים." + ], + "": [ + [ + "אִסוּר הָרְכִילוּת הוּא אֲפִלּוּ אִם אֵין מְּגַלֶּה לוֹ דָּבָר חָדָשׁ, שֶׁגַּם הוּא יָדַע, כִּי כֵן וְכֵן דִּבֵּר פְּלוֹנִי אוֹדוֹתָיו, אוֹ עָשָׂה עִנְיַן פְּלוֹנִי, שֶׁהוּא נוֹגֵעַ לוֹ, רַק שֶׁהוּא בְּעַצְּמוֹ לֹא הִתְבּוֹנֵן עֲדַיִן בָּזֶה עַל פְּלוֹנִי, שֶׁעָשָׂה עַוְלָה בָּזֶה, (א) וְהָרוֹכֵל הַזֶּה מְעוֹרֵר לוֹ עַל זֶה, (כְּגוֹן שֶׁיָּצָּא רְאוּבֵן חַיָּב בַּדִּין, וּפָגַע בּוֹ שִׁמְעוֹן וְשָׁאַל מֵאִתּוֹ: מַה נַּעֲשָׂה בְּדִּינְךָ? וְהֵשִׁיב רְאוּבֵן: נִתְחַיַּבְתִּי כָּךְ וְכָךְ, וְאָמַר לוֹ שִׁמְעוֹן: לֹא יָפֶה דָּנוּ אוֹתְךָ, וּכְהַאי גַּוְנָא) (ב) אֲפִלּוּ הָכֵי {אף על פי כן} רְכִילוּת מִקְרֵי, כֵּיוָן שֶׁעַל יְדֵי דִּבּוּרוֹ נוֹלַד עִנְיָן חָדָשׁ, שֶׁגּוֹרֵם בָּזֶה לְהַכְנִיס שִׂנְאָה בְּלִבּוֹ עַל אוֹתוֹ פְּלוֹנִי." + ], + [ + "אִם רְאוּבֵן גִּנָּה אֶת שִׁמְעוֹן בִּפְנֵי שְׁנַיִם, וְעָבַר אֶחָד מֵהֶן עַל אִסוּר רְכִילוּת וְגִלָּה אֶת הַדָּבָר לְשִׁמְעוֹן, אַף עַל פִּי כֵן יִזָּהֵר הַשֵּׁנִי, (ג) שֶׁלֹּא לְגַלּוֹת דָּבָר זֶה לְשִׁמְעוֹן, וְכָל שֶׁכֵּן אִם הוּא מַטְעִים אֶת הַדָּבָר יוֹתֵר, דְּאָסוּר, וְרוֹכֵל נִקְרָא עֲבוּר זֶה. וְלָא מִבָּעֵי אִם הוּא מֵבִין מִשִּׁמְעוֹן, שֶׁעֲדַיִן מִסְתַּפֵּק בָּזֶה, (כְּגוֹן, שֶׁשִּׁמְעוֹן שְׁאָלוֹ: אִם אֱמֶת הוּא, מַה שֶּׁסִפֵּר לִי חֲבֵרְךָ, שֶׁרְאוּבֵן גִּנָּה אוֹתִי בִּפְנֵיכֶם), בְּוַדַּאי אָסוּר לוֹ לְגַלּוֹת לוֹ, אֶלָּא אֲפִלּוּ בִּסְתָמָא גַּם כֵּן לֹא יְגַלֶּה לוֹ, כִּי בִּדְבָרָיו הוּא מַחֲזִיק יוֹתֵר הַשִּׂנְאָה שֶׁבְּלִבּוֹ עַל רְאוּבֵן, שֶׁיִּתְקַּבֵּל אֶצְּלוֹ יוֹתֵר, כְּשֶׁיִּשְׁמַע מִפִּי שְׁנַיִם, מִשֶּׁאִם הָיָה שׁוֹמֵעַ רַק מִפִּי אֶחָד. וְגַם פְּעָמִים שֶׁיָּבוֹאוּ גַּם כֵּן לִמְרִיבָה עַל יְדֵי זֶה הַשֵּׁנִי, שֶׁנִּתְעוֹרֵר הָרְכִילוּת מֵחָדָשׁ." + ], + [ + "וְאִם עָבַר וְהִרְגִּיל עַל חֲבֵרוֹ וּבָא לַעֲשׂוֹת תְּשׁוּבָה עַל עֲוֹנוֹ, (ד) אֵין לוֹ תַּקָּנָה עַד שֶׁיְּבַקֵּשׁ מְחִילָה מִמֶּנּוּ וִיפַיֵּס אוֹתוֹ, וְגַם יַעֲשֶׂה תְּשׁוּבָה לַמָּקוֹם, עַל אֲשֶׁר עָבַר עַל הַלָּאו דְּלֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ וְכָל פְּרָטֵי דִּינָיו הוּא כְּמוֹ בְּלָשׁוֹן הָרָע לְעֵיל בְּחֵלֶק א' בִּכְלָל ד' סָעִיף יד, עַיֵּן שָׁם וְעַיֵּן בִּבְאֵר מַיִם חַיִּים." + ] + ] + }, + "Principle 5": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאַר אִסּוּר קַבָּלת רְכִילוּת וּשְׁמִיעָתוֹ בְּכָל פְּרָטָיו, וְגַם אִם נִכְשָׁל בָּזֶה, כֵּיצַד יְתַקֵּן הַחֵטְא הַזֶּה, וּבוֹ ז' סְעִיפִים." + ], + "": [ + [ + "כְּשֵׁם שֶׁאָסוּר לְקַבֵּל לָשׁוֹן הָרָע מִן הַתּוֹרָה, כָּךְ (א) אָסוּר לְקַבֵּל רְכִילוּת מִן הַתּוֹרָה, שֶׁגַּם הִיא בִּכְלַל לָשׁוֹן הָרָע. דְּהַיְנוּ, שֶׁלֹּא יַאֲמִין בְּלִבּוֹ, שֶׁמַּה שֶּׁסִפֵּר לוֹ, שֶׁכָּךְ וְכָךְ עָשָׂה לוֹ פְּלוֹנִי, אוֹ דִּבֵּר עָלָיו פְּלוֹנִי, הוּא אֱמֶת. וְהַמְקַבֵּל עוֹבֵר בְּלֹא תַעֲשֶׂה שֶׁנֶּאֱמַר: לֹא תִשָּׂא שֵׁמַע שָׁוְא לְבַד שְׁאָר לָאוִין וַעֲשִׂין הַמִּצְּטָרְפִין לָזֶה, כַּמְבֹאָר לְעֵיל בַּפְּתִיחָה, עַיֵּן שָׁם. וְאָמְרוּ חֲזַל: שְׁלֹשָה לָשׁוֹן הָרָע הוֹרַגְתָּן, הָאוֹמְרוֹ, וְהַמְקַבְּלוֹ, וּמִי שֶׁנֶּאֱמָר עָלָיו, (כְּמוֹ שֶׁיָּדוּעַ מֵעִנְיַן דּוֹאֵג, שֶׁנִּטְרַד מֵעוֹלָם הַבָּא בְּסִבַּת הָרְכִילוּת, וְנֶהֶרְגָה נוֹב עִיר הַכֹּהֲנִים, אֲשֶׁר נֶאֱמַר עֲלֵיהֶם הָרְכִילוּת, וְנְהרַג שָׁאוּל אַחַר כָּךְ, עֲבוּר שֶׁקִּבֵּל אֶת הָרְכִילוּת), וְהַמְקַבְּלוֹ יוֹתֵר מִן הָאוֹמְרוֹ. וְאָמְרוּ חֲזַ\"ל: שֶׁכָּל הַמְסַפֵּר לָשׁוֹן הָרָע וְהַמְקַבֵּל לָשׁוֹן הָרָע, רָאוּי לְהַשְׁלִיכוֹ לַכְּלָבִים, שֶׁנֶּאֱמַר: לֹא תִשָּׂא שֵׁמַע שָׁוְא, וְסָמִיךְ לֵה: לַכֶּלֶב תַּשְׁלִיכוּן אוֹתוֹ." + ], + [ + "וְאַף עַל שְׁמִיעַת רְכִילוּת בִּלְבַד (ב) גַּם כֵּן יֵשׁ אִסוּר גָּדוֹל כְּמוֹ בְּלָשׁוֹן הָרָע, וְכַנַּל בְּחֵלֶק א' כְּלָל ו' סִימָן ב', אף דִּבְעֵת הַשְּׁמִיעָה לֹא נִגְמָר עֲדַיִן בְּדַעְתּוֹ אִם יַאֲמִין אוֹ לֹא. וּמִכָּל מָקּוֹם אִסוּר קַבָּלָה חָמוּר מִמֶּנּוּ, דִּלְעִנְיַן שְׁמִיעָה הֵיכָא דְּהוּא מֵּבִין מִתְּחִלַּת הַסִפּוּר, שֶׁתִּהְיֶה יְדִיעַת דָּבָר זֶה נוֹגֵעַ לוֹ עַל לְהַבָּא, אִם אֱמֶת הוּא, כְּגוֹן, שֶׁהוּא רוֹאֶה, שֶׁחֲבֵרוֹ רוֹצֶּה לְסַפֵּר לוֹ, אֵיךְ שֶׁפְּלוֹנִי רוֹצֶה לְהַזִּיקוֹ בְּגוּפוֹ אוֹ בְּמָמוֹנוֹ וְכַיּוֹצֵא בָּזֶה, בְּוַדַּאי (ג) מֻתָּר לִשְׁמֹעַ לְכַתְּחִלָּה כְּדֵי לֵידַע, אֵיךְ לָחוּשׁ וּלְהִשָּׁמֵר מִמֶּנּוּ. אֲבָל לְקָּבֵּל בְּהַחְלָטָה אָסוּר מִן הַתּוֹרָה בְּכָל גַּוְנִי {בכל האופנים}, רַק דֶּרֶךְ חֲשָׁשׁ בְּעָלְמָא, וּכְדֵי שֶׁיִּזָּהֵר אֶת עַצְּמוֹ בִּלְבַד, כְּמוֹ שֶׁאָמְרוּ חֲזַל, דְּלִישָׁנָא בִּישָׁא אַף עַל גַּב דְּלִקְבּוּלֵי לָא מִבָּעֵי לְמֵיחַשׁ מִבָּעֵי {לשון הרע אפילו שלקבל לא צריך - לחשוש צריך}, וְעַיֵּן לְעֵיל בְּהִלְכוֹת אִסוּרֵי לָשׁוֹן הָרָע בִּכְלָל ו', תִּרְאֶה אֵיךְ לְהִתְנַהֵג בְּעִנְיַן הַשְּׁמִיעָה לָצֵאת יְדֵי שָׁמַיִם, וְהוּא הַדִּין כָּאן." + ], + [ + "וְאִם הוּא רוֹאֶה בַּחֲבֵרוֹ דְּבָרִים הַנִּכָּרִים, שֶׁהוּא רוֹצֶה לְהַזִּיקוֹ בְּגוּפוֹ אוֹ בְּמָמוֹנוֹ, אֲפִלּוּ לֹא שָׁמַע עָלָיו עַד עַתָּה דָּבָר זֶה מִשּׁוּם אָדָם, מִכָּל מָקּוֹם מֻתָּר לִדְרֹש וְלַחֲקֹר אַחַר זֶה אֵצֶל אֲנָשִׁים אִם מַחֲשַׁבְתּוֹ לְהַזִּיקוֹ בְּעִנְיַן פְּלוֹנִי וּפְלוֹנִי (ד) כְּדֵי לֵידַע (ה) אֵיךְ לְהִשָּׁמֵר מִמֶּנּוּ, וְאֵין לוֹ לָחוּשׁ, שֶׁעַל יְדֵי זֶה יְסֻבַּב, שֶׁיְּסַפְּרוּ בְּנֵי אָדָם בִּגְנוּתוֹ." + ], + [ + "וְדַע עוֹד, דְּכָל הַכְּלָלִים, שֶׁכָּתַבְנוּ לְעֵיל בְּחֵלֶק א' בִּכְלָל ו' אֵצֶל קַבָּלַת לָשׁוֹן הָרָע לְעִנְיַן לָחוּשׁ, (ו) כֵּן הוּא הַדִּין בְּעִנְיַן לָחוּשׁ אֵצֶל רְכִילוּת. וְלָכֵן צָרִיךְ לִזָּהֵר מְאֹד, כְּשֶׁשָּׁמַע שֶׁאֶחָד דִּבֵּר עָלָיו, אוֹ עָשָׂה לוֹ כָּךְ וְכָךְ, אוֹ רוֹצֶּה לַעֲשׂוֹת לוֹ כָּךְ וְכָךְ, שֶׁלֹּא לְהַאֲמִין בַּדָּבָר, רַק בְּדֶרֶךְ חֲשָׁשׁ בְּעָלְמָא, דְּהַיְנוּ לִשְׁמֹר אֶת עַצְּמוֹ מִמֶּנּוּ, וְלֹא בְּגֶדֶר סָפֵק, דְּמַעֲמִידִין לְאָדָם בְּחֶזְקַת כַּשְׁרוּת, וּמִסְתָמָא לֹא עָשָׂה לוֹ רָעָה וְלֹא גִּנָּהוּ. וְעַל כֵּן אָסוּר לַעֲשׂוֹת לוֹ שׁוּם מַעֲשֶׂה אוֹ לִגְרֹם לוֹ שׁוּם הֶזֵּק אוֹ בִּיּוּשׁ עֲבוּר זֶה, לֹא גָּדוֹל וְלֹא קָטָן, וַאֲפִלּוּ רַק לִשְׂנֹא אוֹתוֹ בַּלֵּב, אָסוּר גַּם כֵּן מִן הַתּוֹרָה, וְכָל שֶׁכֵּן (ז) שֶׁלֹּא לִפְטֹר אֶת עַצְּמוֹ עַל יְדֵי הָרְכִילוּת, מִמַּה שֶּׁהוּא מְחֻיָּב לְהַנִּדּוֹן. וּמְחֻיָּב הוּא גַּם כֵּן עֲדַיִן לְהֵיטִיב עִמּוֹ בְּכָל הַטּוֹבוֹת, שֶׁצִּוְּתָה התּוֹרָה לִשְׁאָר אֲנָשִׁים מִיִּשְׂרָאֵל, כִּי לֹא נִגְרָע עֶרְכּוֹ בְּעֵינֵינוּ עַל יְדֵי זֶה לְשׁוּם דָּבָר. וּכְלָל כָּתְבוּ הַפּוֹסְקִים, דְּאֵין מֻתָּר לָחוּשׁ, רַק לְעִנְיַן לִשְׁמֹר אֶת עַצְּמוֹ עַל לְהַבָּא, שֶׁלֹּא יָבוֹא לִידֵי הֶזֵּק מִמֶּנּוּ, אֲבָל בְּעִנְיָן אַחֵר אָסוּר לָחוּשׁ כְּלָל." + ], + [ + "וּמִזֶּה תִּרְאֶה, כַּמָּה נוֹאֲלוּ הַרְבֵּה מִבְּנֵי אָדָם, שֶׁטִּבְעָם תָּמִיד לִדְרֹש מֵחבְרֵיהֶם, מַה דִּבֵּר פְּלוֹנִי אוֹדוֹתָם, וַאֲפִלּוּ אִם מִידִיעַת דָּבָר הַזֶּה אֵין נָפְקָא מִנַּה לָהֶם עַל לְהַבָּא, וּכְשֶׁהֵם אֵינָם רוֹצִּים לְגַלּוֹת לָהֶם, מַפְצִּירִים בָּהֶם הַרְבֵּה, עַד שֶׁמְגַלִּים לָהֶם, מַה שֶּׁדִּבֵּר פְּלוֹנִי אוֹדוֹתָם, וְיֵשׁ בְּאֵלּוּ הַדְּבָרִים עִנְין גְּנַאי עֲלֵיהֶם, וּמְקַבְּלִים אֶת הַדָּבָר לֶאֱמֶת גְּמוּרָה, וְעַל יְדֵי זֶה נַעֲשׂוּ שׂוֹנְאִים גְּמוּרִים. וְהִנִּה אִם נָבוֹא לִמְנוֹת אֶת גֹּדֶל הַקִּלְקוּלִין וְחֶשְׁבּוֹן הַלָּאוִין וְהָעֲשִׂין שֶׁרָגִיל לַעֲבֹר, מִי שֶׁמֻּטְבָּע בַּמִּדָּה הַמְגוּנָה הַזֹּאת, קָצְרָה הַיְרִיעָה מֵהָכִילָם, וְעַיֵּן לְעֵיל בַּפְּתִיחָה, וְתָבִין אֶת דְּבָרֵינוּ, כִּי בֶּאֱמֶת אִסוּר קַבָּלַת לָשׁוֹן הָרָע וּרְכִילוּת הוּא אֲפִלּוּ אִם אֶחָד סִפֵּר לָהֶם מֵעַצְּמוֹ דָּבָר, שֶׁנּוֹגֵעַ לוֹ עַל לְהַבָּא, צִּוְּתָה הַתּוֹרָה שֶׁלֹּא לְהַאֲמִין בָּזֶה, רַק לָחוּשׁ, וּכְשֶׁאֵין נוֹגֵעַ עַל לְהַבָּא, אֲסוּרָה אֲפִלּוּ הַשְּׁמִיעָה לְבַד וְכַנַּל בְּסָעִיף ב', וְעַל אַחַת כַּמָּה וְכַמָּה לַעֲמֹד עַל חֲבֵרוֹ וּלְהַפְצִירוֹ, עַד שֶׁיָּבוֹא הַמְסַפֵּר לִכְלַל סִפּוּר רְכִילוּת, וְהַשּׁוֹמֵעַ לְאִסוּר קַבָּלַת רְכִילוּת, דְּאָסוּר, וְהוּא חוֹטֵא וּמַחֲטִיא אֶת חֲבֵרוֹ. עַל כֵּן צָרִיךְ הָאָדָם מְאֹד מְאֹד לְהִתְרַחֵק מִלִּדְרֹש עִנְיָן כָּזֶה, אִם לֹא שֶׁבָּרוּר לוֹ, שֶׁנּוֹגֵעַ לוֹ הַדָּבָר הַזֶּה עַל לְהַבָּא לֵידַע, הֵיאַךְ לִשְׁמֹר אֶת עַצְמוֹ מִפְּלוֹנִי." + ], + [ + "וְדַע, דְּיֵשׁ עוֹד חֵלֶק בְּאִסוּר קַבָּלַת רְכִילוּת וּכְמוֹ שֶׁאֲבָאֵר, שֶׁאֲפִלּוּ אִם נִתְבָּרֵר לוֹ שֶׁהוּא אֱמֶת, מַה שֶּׁסִפְּרוּ לוֹ, שֶׁאֶחָד דִּבֵּר עָלָיו, אוֹ עָשָׂה מַעֲשֶׂה נֶגֶד רְצוֹנוֹ, (ח) אַךְ יֵשׁ בַּדָּבָר הַזֶּה לְשָׁפְטוֹ לְצַד הַטּוֹב וּלְצַּד הַזְּכוּת, שֶׁלֹּא הָיְתָה כַּוָּנָתוֹ לְהַקְנִיטוֹ בָּזֶה, רַק עִנְיָן אַחֵר, שֶׁלְּפִי הָעִנְיָן הַהוּא לֹא יִהְיֶה תּוּ {שוב} עַוְלָה עָלָיו, וְיָדוּעַ דְּמִצְוָה מִן הַדִּין לָדוּן אוֹתוֹ לְכַף זְכוּת, וְהוּא עַל יְדֵי שֶׁלֹּא רָצָּה לָדוּן אוֹתוֹ לְכַף זְכוּת, מִמֵּילָא נִשְׁתַּרְבֵּב עָלָיו עִנְיָן זֶה לְעַוְלָה, מַה שֶּׁדִּבֵּר עָלָיו אוֹ עָשָׂה מַעֲשֶׂה נֶגְדּוֹ, וְנָקַט לֵה בְּלִבּוֹ עָלָיו עֲבוּר זֶה, לָכֵן נִקְרָא מִשּׁוּם זֶה בְּשֵׁם מְקַבֵּל רְכִילוּת, (ועַיֵּן לְקַמָּן בִּכְלָל ו' סג בָּהֶעָרָה, מַה שֶּׁצִּיַּרְנוּ שְׁנֵי צִיּוּרִים לְעִנְיַן קַּבָּלַת רְכִילוּת, וְהַכּל בָּא עַל יְדֵי זֶה שֶׁלֹּא דָּן אוֹתָם לְכַף זְכוּת)." + ], + [ + "וְאִם כְּבָר עָבַר וְקִבֵּל רְכִילוּת, (ט) תִּקּוּנוֹ, שֶׁיִּתְחַזֵּק לְהוֹצִיא הַדָּבָר מִלִּבּוֹ שֶׁלֹּא לְהַאֲמִינָם. וַאֲפִלּוּ אִם קָשֶׁה לוֹ הַדָּבָר לַחֲשֹׁב, שֶׁהַמְסַפֵּר בָּדָה אֶת כָּל הַדְּבָרִים מִלִּבּוֹ, יַחֲשֹׁב, אוּלַי הוֹסִיף המְסַפֵּר, אוֹ גָּרַע אֵיזֶה פְּרָט מֵהַמַּעֲשֶׂה אוֹ אֵיזֶה תֵּבוֹת מֵהַדִּבּוּר, שֶׁאָמַר פְּלוֹנִי עָלָיו, אוֹ אָמַר בְּנִגּוּן אַחֵר, שֶׁעַל יְדֵי זֶה נִשְׁתַּנָּה הָעִנְיָן מִטּוֹב לְרַע, וִיקַבֵּל על עַצְּמוֹ עַל לְהַבָּא, שֶׁלֹּא לְקַבֵּל עוֹד לָשׁוֹן הָרָע וּרְכִילוּת עַל אָדָם מִיִּשְׂרָאֵל, וְיִתְוַדֶּה עַל זֶה. וּבָזֶה יְתַקֵּן הָאִסוּר שֶׁעָבַר, אִם לֹא סִפֵּר הַדָּבָר עֲדַיִן לַאֲחֵרִים." + ] + ] + }, + "Principle 6": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאר אִסּוּר קַבָּלַת רְכִילוּת, אִם נֶאֱמָר בִּפְנֵי שְׁלֹשָׁה אוֹ בְּפָנָיו, וְדִין אִם הָיָה לוֹ הֶזֵּק וְקוֹל יוֹצֵא בָּעִיר, שֶׁהוּא גָּרַם לוֹ הֶזֵּק הַזֶּה, אוֹ שֶׁאֶחָד סִפֵּר לוֹ לְפִי תֻּמּוֹ בָּזֶה, אוֹ מְהֵימָן כְּבֵי תְרֵי, וּשְׁאָרֵי פְּרָטֵי דִּינֵי רְכִילוּת, וּבוֹ י' סְעִיפִים." + ], + "": [ + [ + "אָסוּר לְקַבֵּל רְכִילוּת, אֲפִלּוּ אִם הַמְסַפֵּר סִפֵּר אֶת הַדָּבָר בְּפִרְסוּם (א) לִפְנִי כַּמָּה אֲנָשִׁים, אַף עַל פִּי כֵן אֵין לְהַחְלִיט מֵחֲמַת זֶה שֶׁהַדָּבָר אֱמֶת, רַק יֵשׁ לָחוּשׁ אַחַר זֶה וְלַחֲקֹר אֶת הַדָּבָר, (ב) אִם נוֹגֵעַ לוֹ זֶה עַל לְהַבָּא." + ], + [ + "כְּשֵׁם שֶׁבֵּאַרְנוּ לְעֵיל בְּחֵלֶק א' בִּכְלָל ז' סָעִיף ב', דְּלָשׁוֹן הָרָע אָסוּר לְקַבֵּל מִן הדִּין, אֲפִלּוּ אִם סִפֵּר עָלָיו (ג) בְּפָנָיו, כֵּן הַדִּין בִּרְכִילוּת. דְּהַיְנוּ, שֶׁאָמַּר לוֹ בְּפָנָיו: אַתָּה דִּבַּרְתָּ עָלָיו כָּךְ וְכָךְ, וַאֲפִלּוּ אִם שׁוֹתֵק עַתָּה, בְּשָׁעָה שֶׁסִפֵּר עָלָיו הָרְכִילוּת בְּפָנָיו, גַּם כֵּן אָסוּר לְקַבֵּל, וְאֵין לִקַּח מִזֶּה שׁוּם רְאָיָה שֶׁהַדָּבָר אֱמֶת, וַאֲפִלּוּ אִם טִבְעוֹ שֶׁל זֶה הָאִישׁ, שֶׁלֹּא לִשְׁתֹּק בִּשְׁאָר דְּבָרִים, וּבָזֶה הוּא שׁוֹתֵק, אַף עַל פִּי כֵן אֵין זוֹ רְאָיָה לְהַחְלִיט שֶׁהַדָּבָר אֱמֶת, וּכְמוֹ שֶׁבֵּאַרְנוּ הַכּל לְמַעְלָה, עַיֵּן שָׁם.", + "וְכָל זֶה (ד) אֲפִלּוּ אִם הַמְרַגֵּל אֵינוֹ עוֹבֵר לִדְבָרָיו עַל לָאו דְּלֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ, כְּגוֹן, שֶׁמְסַפֵּר לוֹ, שֶׁיִּשְׁמֹר עַצְּמוֹ מִפְּלוֹנִי, שֶׁרוֹצֶה לְהַזִּיקוֹ וְכָל כַּיּוֹצֵּא בָּזֶה, וּכְמוֹ שֶׁנְּבָאֵר לְקַמָּן, וְכָל שֶׁכֵּן אִם מְסַפֵּר עָלָיו דִּבְרֵי לָשׁוֹן הָרָע וּרְכִילוּת בְּעָלְמָא, הֲלֹא כְּבָר בֵּררְנוּ לְעֵיל בְּשֵׁם הַפּוֹסְקִּים, דְּלָשׁוֹן הָרָע וּרְכִילוּת אָסוּר, בֵּין בְּפָנָיו וּבֵין שֶׁלֹּא בְּפָנָיו, וַאֲפִלּוּ עַל דְּבַר אֱמֶת, וְאִם כֵּן אֲפִלּוּ אִם הַכֹּל אֱמֶת כִּדְבָרָיו, שֶׁדִּבֵּר עָלָיו פְּלוֹנִי כָּךְ וְכָךְ, אַף עַל פִּי כֵן הוּא רָשָׁע גָּמוּר לְפִי סִפּוּרוֹ בְּעַצְמוֹ, שֶׁעָבַר עַל לָאו דְּלֹא תֵלֵךְ רָכִיל בְּעַמֶּךָ, וְלֹא תִשָּׂא שֵׁמַע שָׁוְא וּשְׁאָר לָאוִין וַעֲשִׂין הַמְבֹאָרִין לְעֵיל בַּפְּתִיחָה, וְאִם כֵּן, מִפְּנֵי רָשָׁע זֶה נוֹצִּיא לְאִידָךְ מֵחֶזְקַת כַּשְׁרוּתוֹ וְלוֹמַר, שֶׁעָבַר עַל אִסוּר לָשׁוֹן הָרָע וְכַיּוֹצֵא בָּזֶה? בְּוַדַּאי הֶחָשׁוּד עַל לָאו דִּרְכִילוּת וְלָשׁוֹן הָרָע, חָשׁוּד גַּם כֵּן לְשַׁקֵּר וּלְהוֹסִיף דְּבָרִים וּלְהַחְלִיף מִסוֹפוֹ לִתְחִלָּתוֹ." + ], + [ + "וְאִם הָיָה לוֹ הֶזֵּק בְּעִסְקוֹ, וְלֹא נוֹדַע לוֹ סִבָּתוֹ, כְּגוֹן, שֶׁמַּחֲזִיק הַארֶענְדֶע {חכירה} מִשַּׂר, וְסִלֵּק אוֹתוֹ הַשַּׂר, וְלֹא נוֹדַע לוֹ, אִם אֶחָד הִלְשִׁין עָלָיו, אוֹ שֶׁהַשַּׂר מִצַּד עַצְמוֹ הֶעֱבִירוֹ, וְכַיּוֹצֵּא בָּזֶה, אָסוּר לוֹ לַחְשֹׁד לְאֶחָד מִיִּשְׂרָאֵל, (אִם לֹא שֶׁיֵּשׁ לוֹ עָלָיו דְּבָרִים הַנִּכָּרִים, וּכְפִי מַה שֶּׁיִּתְבָּאֵר לְקַמָּן, מַה נִּקְרָא דְּבָרִים הַנִּכָּרִים, אָז מֻתָּר לְהַחְלִיט בְּלִבּוֹ עָלָיו, אֲבָל לֹא לְהַפְסִידוֹ עַל יְדֵי זֶה וּכְדִלְקַמָּן) דְּאַחֲזוּקֵי אִנְשֵׁי בִּרְשִׁיעֵי לֹא מַחְזְקִינָן. וְעַל זֶה נֶאֱמַר: בְּצֶּדֶק תִּשְׁפֹּט עֲמִיתֶךָ.*", + "וַאֲפִלּוּ אִם שָׁמַע, שֶׁהוּא סִבֵּב לוֹ הַהֶזֵּק, אַף עַל פִּי כֵן אֵין מֻתָּר לוֹ, רַק לָחוּשׁ, וְלֹא לְהַחְלִיט הַדָּבָר בְּדַעְתּוֹ שֶׁהוּא אֱמֶת, וַאֲפִלּוּ אִם אֲנָשִׁים עָשׂוּ מְרִיבָה עֲבוּר זֶה עִם הַנֶּחְשָׁד, וְאָמְרוּ לוֹ, שֶׁעַוְלָה גְּדוֹלָה עָשָׂה בְּמַה שֶּׁנִּשְׁמַע עָלָיו, שֶׁהוּא סִבֵּב הַהֶזֵּק לְהַיִּשְׂרָאֵל וְשָׁתַק, אַף עַל פִּי כֵן אֵין לוֹ לְהַחְלִיט מִטַּעַם זֶה, שֶׁהַדָּבָר אֱמֶת, כִּי הֲגַם שֶׁבֶּאֱמֶת מִצְּוָה לְהַצִּיל עַצְּמוֹ מִן הַחֲשָׁד וּלְהַצִּיעַ לִפְנִי הַחוֹשְׁדוֹ, אֵיךְ שֶׁנָּקִי הוּא מִן הַחֲשָׁד, וּכְמַאֲמַר הַכָּתוּב {במדבר לב כב}: וִהְיִיתֶם נְקִיִּם מֵה' וּמִיִּשְׂרָאֵל, (ה) מִכָּל מָקוֹם, פֶּן רָאָה לְפִי הָעִנְיָן, שֶׁקִּבְּלוּ עָלָיו לִישָׁנָא בִּישָׁא כָּל כָּךְ וְנֶחְלָט בְּרַעְיוֹנוֹתֵיהֶם לְדָבָר אֲמִתִּי, עַד שֶׁלֹּא יְקַבְּלוּ מִמֶּנּוּ שׁוּם תְּשׁוּבָה, וְעַל כֵּן קִּבֵּל עַל עַצְּמוֹ, שֶׁטּוֹב יוֹתֵר לִשְׁתֹּק בָּזֶה וְלִהְיוֹת מֵהַנֶּעֱלָבִין וְאֵינָם עוֹלְבִין, שׁוֹמְעִין חֶרְפָּתָן (ו) וְאֵינָן מְשִׁיבִין.", + "*ובעונותינו הרבים, כמה מכשולין באין על ידי מדה גרועה הזו של קבלת רכילות. ואציר בזה שני ציורים קטנים, מה שמצוי, בעונותינו הרבים, אולי יתן ה' ברחמיו, שיועיל מעט על ידי שנגלה את תרמית היצר, ומזה יקיש המשכיל לכל כיוצא בזה.

א. בענין השר הנל וכיוצא בזה בנכרים המעלילים עליו, שכאשר הוא שואל מאתם: למה תעשו לי כך וכך לירד לחיי. והם משיבים כדי לסלק האשמה מאתם: לא עלינו תלונותיך, פלוני היהודי הלשין עליך. ותכף נכנס הדבר באזניו, ומקבל את הדבר לאמת גמורה, וחושב את היהודי למלשין ואת הנכרי חושב בלבו, שאינו משקר בדבורו, ולא מחליף ולא מוסיף, ועבור זה נוטר ליהודי שנאה בלבו. והיה כזה יום מחר, ילך גם הוא וילשין על חברו ונעשה על ידי זה מלשין גמור.

ב. (וכיוצא בזה מצוי, כגון, שנכרי קבע אצל יהודי אחד לקנות ממנו משקה וכיוצא בזה, וגמר את המקח, והניח לו גם כן כליו בביתו, ויש מהקונים, שאף אחר שגומרין המקח עם אחד לגמרי, אחר כך הולכין למוכרין אחרים מזה המין, לדרש מהם המקחים של אלו הסחורות, אולי יוכלו להשיג מעט בפחות מהמקח הראשון, ויחזרו ממנו, ואין מספרין להמוכר השני שום דבר מזה, איך שגמר בזה מתחלה עם אחר. וכשהמוכר השני אינו יודע מזה, לפעמים ארע שמתרצה במקח פחות מעט מהמקח של המוכר הראשון כידוע, וכשמע הנכרי את הדבר הזה הוא הולך תכף אצל הראשון ולוקח כליו ממנו בלי שום טענה ומענה. וכשהוא שואלו: למה אתה עושה לי ככה. וכדי לסלק העולה מעל עצמו הוא משיבו: פלוני המוכר פגעני ואמר לי: למה אין אתה רוצה לקנות ממני סחורה. הלא אצלי הסחורה טובה הרבה יותר משל פלוני, וגם המקח אוזיל לך ממנו. ותכף מקבל את זה לאמת גמורה וחושב את היהודי לעני המהפך בחררה וכו', שנקרא רשע, ונוטר להיהודי שנאה בלבו, ולמחר יזלזל נגד חברו הרבה במקחים, עד שיורד פשוט לחייו, ונעשים על ידי זה שונאים גמורים, שכל אחד רוצה לבלע את חברו ולראות את דמו, והכל אצלם כהתירא ולשם מצוה, בחשבם שחברו עשה לו גם כן ככה). ראה כמה לאוין עבר על ידי זה: לא תשא שמע שוא, ולא תשנא את אחיך וכו', ולא תקם ולא תטור, ועוד הרבה לאוין ועשין המבארין לעיל בפתיחה, ולפעמים גם כן מלשין גמור על פי התורה. וכל אלו נעשו על ידי קבלת רכילות, שחשב שספר לו דברי אמת. והלא על פי דין אסור קבלת רכילות הוא אפלו אם יהודי ספר לו בפניו, וגם אין לו שום נגיעה בדבר, והוא שתק גם כן, אפלו הכי אסור להחליט בלבו שהדבר אמת, (וכמו שבררנו לעיל בחלק א' מכל הפוסקים), וכל שכן בזה שהמספר הוא אינו יהודי, (ועין בבא בתרא דף מה.), וגם בספורו הוא דורש את טובת עצמו כדי לדחות את העולה מעליו, והוא נוגע בדבר זה, על אחת כמה וכמה שאסור לקבל את דבריו ולהאמינו. ויותר טוב היה לו בנדון זה להחזיק את הנוגע בדבר לשקרן, ולדון את הישראל לכף זכות [בציור הראשון].

ובציור השני היה לו גם כן לחשב, שהיהודי לא היה יודע שקבע אצלו מתחלה וגמר אתו לקנות ממנו, והיה נצול בזה מכמה לאוין, ובראשם היה מקים מצות עשה דבצדק תשפט עמיתך, וממילא כשהיה חברו רואה, שדן אותו לכף זכות ואינו נוטר לו שנאה עבור זה, בודאי היה הוא גם כן נזהר מכאן ולהבא מלהפסידו בשום דבר, ולא היה יוצא, חס ושלום, שום קלקול לשניהם על ידי מלשינות והורדת המקחים וכדומה, ועל ידי זה היה טוב לשניהן בעולם הזה ובעולם הבא, ועל זה וכיוצא בזה נאמר: מי האיש החפץ חיים (פרוש בעולם הבא) אהב ימים לראות טוב (פרוש בעולם הזה) נצר לשונך מרע, ובודאי שלא לקבל גם כן, כי גדול עון המקבלו יותר מהאומרו, ה' ישמרנו. " + ], + [ + "וְדַע עוֹד, דְּאִסוּר קַבָּלַת רְכִילוּת הוּא אֲפִלּוּ אִם שָׁמַע (ז) מִשְּׁנַיִם וְיוֹתֵר, אוֹ שֶׁיָּצָא קוֹל בָּעִיר, שֶׁפְּלוֹנִי דִּבֵּר עָלָיו, אוֹ עָשָׂה לוֹ כָּךְ וְכָךְ, אֲפִלּוּ הָכֵי {אף על פי כן} אָסוּר לְקַבֵּל וּלְהַחְלִיט הַדָּבָר בְּלִבּוֹ שֶׁהוּא אֱמֶת, אֲפִלּוּ אִם כַּוָּנַת הַמְסַפְּרִים לְפִי דִּבְרֵיהֶם הֵם לְטוֹבָתוֹ שֶׁל זֶה עַל לְהַבָּא, שֶׁאֵין נַעֲשִׂין רְשָׁעִים עַל יְדֵי סִפּוּרָם, וְכַנַּל בְּסָעִיף ב'." + ], + [ + "אִסוּר קַבָּלַת רְכִילוּת הוּא אֲפִלּוּ מֵאִישׁ דִּמְהֵימָן לֵה כִּשְׁנַיִם, וַאֲפִלּוּ אִם אֵין בַּדָּבָר הַהוּא (ח) שׁוּם צַּד זְכוּת עָלָיו. וְהַנֵּי מִלֵּי {וכל זה}, שֶׁאֵין לוֹ מִידִיעַת עִנְיָן הַזֶּה תּוֹעֶלֶת עַל לְהַבָּא, אֲבָל אִם (ט) יֵשׁ לוֹ מִזֶּה תּוֹעֶלֶת עַל לְהבָּא, כְּגוֹן, שֶׁסִפֵּר לוֹ, שֶׁפְּלוֹנִי רוֹצֶּה לְהַזִּיקוֹ בְּגוּפוֹ אוֹ בְּמָמוֹנוֹ וִכָל כַּיּוֹצֵא בָּזֶה, וְעַל כֵּן יִשְׁמֹר עַצְּמוֹ מִמֶּנּוּ, מֻתָּר לְקַבֵּל דָּבָר זֶה מִמֶּנּוּ וּלְהַאֲמִין בָּזֶה. אֲבָל (י) לֹא יְגַלֶּה זֶה לַאֲחֵרִים, וַאֲפִלּוּ לְאַנְשֵׁי בֵּיתוֹ, אִם לֹא שֶׁיֵּשׁ לוֹ בְּהַגִּלּוּי הַהוּא תּוֹעֶלֶת עַל לְהַבָּא. וְכָל זֶה אִם הוּא מְסַפֵּר לוֹ, שֶׁשָּׁמַע מִמֶּנּוּ דָּבָר זֶה בְּעַצְּמוֹ, אֲבָל אִם הוּא (יא) שָׁמַּע מֵאִישׁ אַחֵר, שֶׁאָמַר לוֹ, שֶׁשָּׁמַע מִמֶּנּוּ, אֵין לוֹ שׁוּם יִתְרוֹן מִשְׁאָר אָדָם.\n" + ], + [ + "וַאֲפִלּוּ בָּאֹפֶן הַמּוֹעִיל, הַנֵּי מִלֵּי דְּקִים לֵה בְּגַוֵּה דְּאִישׁ הַהוּא טוּבָא, דְּהַיְנוּ, (יב) שֶׁמַּכִּיר הֵיטֵב אֶת טֶבַע הָאִישׁ הַהוּא, שֶׁאֵינוֹ מְשַׁקֵּר בְּשׁוּם אֹפֶן, וְאֵינוֹ מְגַזֵּם בַּדָּבָר, וְדַעְתּוֹ סוֹמֶכֶת עָלָיו כָּל כָּךְ, עַד שֶׁנֶּאֱמָנִים לוֹ דְּבָרָיו (יג) בָּזֶה, וְגַם כֵּן בִּשְׁאָר דְּבָרִים תָּמִיד, כִּשְׁנִי עֵדִים הַמְעִידִים בְּבֵית דִּין, שֶׁאֵין אַחֲרֵיהֶם שׁוּם סָפֵק *. אֲבָל אִם בִּשְׁאָר דְּבָרִים אֵינוֹ מַאֲמִינוֹ כָּל כָּךְ, וְרַק בָּזֶה, מִשּׁוּם דְּמָתְקוּ לוֹ רִגְבֵי לָשׁוֹן הָרָע וּרְכִילוּת, גּוֹמֵר בְּנַפְשׁוֹ הַדָּבָר, שֶׁהוּא מַאֲמִינוֹ כְּבֵי תְּרֵי, בְּוַדַּאי אָסוּר, דְּאַדְרַבָּה, כָּל שֶׁיּוֹתֵר יַאֲמִין וְיַחְלִיט הַדָּבָר שֶׁהוּא אֱמֶת, יוֹתֵר יִכָּנִס בִּכְלַל מְקַבֵּל לָשׁוֹן הָרָע וּרְכִילוּת.", + "*הגהה: ודע, דאפלו יתקבצו כל חלקי ההתר של מהימן ליה כבי תרי {נאמן לו כשני עדים}, אין מועיל, רק לענין להאמין בעצמו, אבל לא (יד) להפסידו בממון או להכותו, חס וחלילה, או לגנותו בדברים עבור זה, דלאו כל כמנה להאמין לזה כבי תרי {פרוש: מפני שאין בכחו להאמין לו כשני עדים} ולגרע בזה לאחר. " + ], + [ + "וְכָל זֶה הוּא בִּזְמַן הַתַּלְמוּד, אֲבָל היּוֹם לְפִי מַה (טו) שֶּׁהִסְכִּימוּ הַפּוֹסְקִים, שֶׁאֵין לוֹ לְאָדָם לוֹמַר, שֶׁפְּלוֹנִי מְהֵימָן לֵה כְּבֵי תְּרֵי דְּלֹא מְשַׁקֵּר, עַל כֵּן אָסוּר לוֹ לְקַבֵּל דְּבָרָיו בְּשׁוּם אֹפֶן, רַק לָחוּשׁ בִּלְבַד. וּבְלָאו הָכִי {ובלא זה} אֵין מָצוּי, שֶׁיֻּשְׁלְמוּ כָּל הַתְּנָאִים הַנִּזְכָּרִים בְּסָעִיף ה' ו'. וּמִזֶּה תִּרְאֶה, כַּמָּה אֲנָשִׁים טוֹעִין בְּעִנְיָן זֶה, שֶׁהֵם נִזְהָרִין מֵאִסוּר סִפּוּר לָשׁוֹן הָרָע וּרְכִילוּת וְקַבָּלָתָם, אִם הֵם שׁוֹמְעִין זֶה מֵאֲחֵרִים, וְלֹא אִם הֵם שׁוֹמְעִין זֶה מֵאֲבִיהֶם וְאִמָּם וּנְשֵׁיהֶם, בְּחָשְׁבָם, שֶׁאֵלּוּ בְּוַדַּאי לֹא יְשַׁקְּרוּ לָהֶם, וְזוֹהִי טָעוּת גְּמוּרָה, כִּי (טז) אֵין חִלּוּקּ בָּזֶה. וְעַיֵּן לְעֵיל בְּחֵלֶק א' בִּכְלָל ח' סָעִיף יד וּלְקַמָּן בִּכְלָל ז' סָעִיף ח'." + ], + [ + "דִּין אִסוּר קַבָּלַת רְכִילוּת (יז) הוּא אֲפִלּוּ מִמֵּסִיחַ לְפִי תֻּמּוֹ, דְּהַיְנוּ שֶׁהוּא רוֹאֶה שֶׁהַמְסַפֵּר לֹא כִּוֵּן בָּזֶה לְעוֹרֵר מְדָנִים עַל חֲבֵרוֹ, רַק שֶׁבְּמִקְרֶה יָצָא דָּבָר זֶה מִפִּיו. וְכָל יֶתֶר פְּרָטָיו מְבֹאָר לְעֵיל בְּחֵלֶק א' בִּכְלָל ז' בְּסָעִיף ט' לְעִנְיַן לָשׁוֹן הָרָע, וְהוּא הַדִּין לְעִנְיַן רְכִילוּת." + ], + [ + "וְאִם רָאָה עָלָיו דְּבָרִים הַנִּכָּרִים, שֶׁנִּרְאֶה עַל יָדָם שֶׁאֱמֶת הוּא, מַה שֶּׁסִפְּרוּ לוֹ עָלָיו, שֶׁהוּא עָשָׂה לוֹ, אוֹ דִּבֵּר עָלָיו כָּךְ וְכָךְ, אִם מֻתָּר לְהַאֲמִין מֵחֲמַת זֶה עָלָיו אוֹ לֹא, עַיֵּן לְעֵיל בְּחֵלֶק א' בִּכְלָל ז' מִסָעִיף י' עַד סָעִיף יד, כִּי שָׁם בֵּאַרְנוּ בְּעֶזְרַת ה' כָּל הַפְּרָטִים שֶׁשַּׁיָּכִים בָּזֶה. אַךְ כְּדֵי לְהָקֵּל עַל הַקּוֹרֵא אֶכְתֹּב בְּקִצּוּר הַיּוֹצֵא מִשָּׁם, דְּצָרִיךְ לָזֶה אֵלּוּ הַחֲמִשָּׁה פְּרָטִים:", + "א (יח) שֶׁהָעִנְיָן, שֶׁהַדְּבָרִים הַנִּכָּרִים מוֹרִים עָלָיו שֶׁהוּא אֱמֶת, לֹא יִהְיֶה בּוֹ בְּמַה לְּשָׁפְטוֹ לְצַד הַזְּכוּת, דְּאִי לָאו הָכִי {דאם לא כן}, מַה שַּׁיָּךְ בָּזֶה דְּבָרִים נִכָּרִים שֶׁהוּא אֱמֶת? אֲפִלּוּ אִם הוּא אֱמֶת, אֵין לְהַחְלִיט בַּלֵּב עַל הַנִּדּוֹן מִשּׁוּם זֶה לְרַע, וּכְדִלְעֵיל בְּכַמָּה מְקּוֹמוֹת.", + "ב שֶׁיְּהֵא דָּבָר הַנִּכָּר מַמָּשׁ, שֶׁיַּגִּיעַ לְעִנְיַן הַסִפּוּר, לֹא דָּבָר הַנִּכָּר קְצָת.", + "ג שֶׁיִּרְאֶה אֶת הַדְּבָרִים הַנִּכָּרִים בְּעַצְּמוֹ, וְלֹא שֶׁיִּשְׁמַע אוֹתָן מִפִּי אֲחֵרִים.", + "ד דַּוְקָא אִם יוּכַל לִהְיוֹת לוֹ מִידִיעַת הַסִפּוּר הַזֶּה תּוֹעֶלֶת עַל לְהַבָּא, דְּאִי לָאו הָכִי, אָסוּר לְהַטּוֹת אָזְנוֹ וְלִשְׁמֹעַ אֶת הַסִפּוּר, וּכְמוֹ שֶׁכָּתַבְנוּ בְּכַמָּה מְקוֹמוֹת.", + "ה) אַחַר כָּל זֶה אֵינוֹ מוֹעִיל עִנְיָן זֶה, דִּדְבָרִים הַנִּכָּרִים רַק לְעִנְיַן לְהַאֲמִין וּלְקַבֵּל בְּלִבּוֹ אֶת הַדָּבָר הַזֶּה לֶאֱמֶת, (יט) אֲבָל לֹא לֵילֵךְ וּלְסַפֵּר דָּבָר זֶה לַאֲחֵרִים, (כ) וּבְכָל אֹפֶן אָסוּר לִסְמֹךְ עַל דְּבָרִים הַנִּכָּרִים מַמָּשׁ לְעִנְיַן לְהַפְסִידוֹ עַל יְדֵי זֶה בְּמָמוֹן אוֹ לְהַכּוֹתוֹ, חַס וְשָׁלוֹם, וְעַיֵּן לְעֵיל שָׁם בְּסָעִיף יד, שֶׁהֶאֱרַכְנוּ בָּזֶה.\n" + ], + [ + "וְעַל פִּי זֶה תִּרְאֶה בְּחוּשׁ, בַּמֶּה שֶּׁנִּכְשָׁלִין, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, שֶׁאִם אֶחָד יֵשׁ לוֹ הֶזֵּק בְּעִסְקוֹ מִצַּד מַלְשִׁינוּת וְכַדּוֹמֶה, וְיֵשׁ לוֹ עַל יִשְׂרָאֵל דְּבָרִים הַנִּכָּרִים, שֶׁהוּא עָשָׂה לוֹ אֶת הַדָּבָר הַזֶּה, עַל זֶה הַסְמָךְ הוּא הוֹלֵךְ אַחַר כָּךְ וּמַלְשִׁין אוֹתוֹ גַּם כֵּן, כִּי מַרְגְּלָא בְּפוּמַיְהוּ דְּאִינְשֵׁי {מורגל, בפי האנשים}, שֶׁאִם אֶחָד הִלְשִׁין עַל חֲבֵרוֹ, מֻתָּר הוּא גַּם כֵּן אַחַר כָּךְ לְהַלְשִׁינוֹ, וּבֶאֱמֶת הִיא טָעוּת גְּמוּרָה מִכַּמָּה טְעָמִים:", + "א דְּדִין זֶה הוּא דַּוְקָא אִם עַל יְדֵי מַלְשִׁינוּת הַשְּׁנִיָה תִּהְיֶה תּוֹעֶלֶת עַל לְהַבָּא, שֶׁהַשֶּׁכְּנֶגְדּוֹ לֹא יַחֲזֹר וְיַלְשִׁינוֹ עוֹד, וְאִי אֶפְשָׁר לְהַצִּיל עַצְּמוֹ בְּדֶרֶךְ אַחֶרֶת, אָז מֻתָּר. אֲבָל אִם הוּא מִתְכַּוֵּן רַק לִנְקֹם נָקָם, בְּוַדַּאי אִסוּר גָּמוּר הוּא, וְכַמְבֹאָר בְּחֹשֶן מִשְׁפָּט {בסימן שפח סעיף ט' בהגהה}.", + "ב וְעוֹד, דְּכָל זֶה אִם הוּא רוֹאֶה בְּעֵינָיו שֶׁהִלְשִׁינוֹ, אֲבָל לֹא לִסְמֹךְ עַל דְּבָרִים הַנִּכָּרִים, אֲפִלּוּ אִם הֵם דְּבָרִים נִכָּרִים מַמָּשׁ, וְרָאָה אוֹתָן בְּעַצְּמוֹ, וְכַנַּל. וְכָל שֶׁכֵּן אִם רַק אֲנָשִׁים סִפְּרוּ לוֹ שֶׁהוּא הִלְשִׁינוֹ, דְּבָזֶה אפִלּוּ לְהַחְלִיט בְּלִבּוֹ, שֶׁהַדָּבָר הַזֶּה אֱמֶת, גַּם כֵּן אָסוּר, כָּל זְמַן שֶׁלֹּא הֵעִידוּ עָלָיו בְּבֵית דִּין, (אוֹ אֲפִלּוּ חוּץ לְבֵית דִּין, רַק שֶׁנִּתְבָּרֵר בְּבֵרוּר, שֶׁאֵין אַחֲרָיו סָפֵק), וְעַל אַחַת כַּמָּה וְכַמָּה שֶׁאָסוּר לִסְמֹךְ עַל זֶה וּלְהַפְסִיד לַחֲבֵרוֹ הֶפְסֵד כָּל דְּהוּא, אֲפִלּוּ אִם הוּא מְכַוֵּן בָּזֶה לְתוֹעֶלֶת עַל לְהַבָּא." + ] + ] + }, + "Principle 7": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאַר אִסּוּר סִפּוּר הָרְכִילוּת בְּכָל עִנְיָנָיו, וּבוֹ ה' סְעִיפִים." + ], + "": [ + [ + "אֵין חִלּוּק בְּאִסוּר סִפּוּר הָרְכִילוּת, בֵּין אִם הַמְסַפֵּר (א) אִישׁ אוֹ אִשָּׁה, קָרוֹב אוֹ רָחוֹקּ, וַאֲפִלּוּ אִם שָׁמַע לְאֶחָד, שֶׁדִּבֵּר דִּבְרֵי גְּנַאי עַל אָבִיו וְאִמּוֹ *, וּמֵחֲמַת שֶׁהֵצֵר לוֹ מְאֹד עַל כְּבוֹדָם, גִּלָּה לָהֶם אֶת הַדָּבָר, גַּם כֵּן בִּכְלַל רְכִילוּת הוּא. גַּם אֵין חִלּוּק אִם עַל מִי שֶׁמְסַפְּרִין עָלָיו הוּא אִישׁ אוֹ אִשָּׁה, גָּדוֹל אוֹ (ב) קָטָן, הַכֹּל כְּמוֹ שֶׁבֵּאַרְנוּ לְעֵיל בְּחֵלֶק א' בִּכְלָל ח' סָעִיף א' ב' ג'.", + "וְיֵשׁ אֲנָשִׁים שֶׁנִּכְשָׁלִין בָּזֶה, שֶׁכְּשֶׁאֶחָד רוֹאֶה, שֶׁשְּׁנִי נְעָרִים מַכִּין זֶה אֶת זֶה, הוֹלֵךְ וְאוֹמֵר לְאָבִיו שֶׁל אֶחָד מֵהֶם: הֵיאַךְ שֶׁנַּעַר פְּלוֹנִי הִכָּה בִּנְךָ, וְעַל יְדֵי זֶה רָגִיל לָבוֹא אַחַר כָּךְ קִלְקוּלִים גְּדוֹלִים, שֶׁאָבִיו שֶׁל אוֹתוֹ פְּלוֹנִי מַכֶּה אַחַר כָּךְ לְנַעַר קָּטָן זֶה מִפְּנִי גֹּדֶל הַשִּׂנְאָה, וְעַל יְדֵי זֶה נַעֲשֶׂה אַחַר כָּךְ מַחֲלֹקֶת גְּדוֹלָה בֵּין אֲבוֹתֵיהֶן שֶׁל הַנְּעָרִים, וּבְיוֹתֵר מָצוּי זֶה בְּבֵית הַמִּדְרָשׁ. וְהִנִּה אִם בָּאנוּ לַחֲשֹׁב גֹּדֶל הָאִסוּרִין, שֶׁבָּאוּ עַל יְדֵי הַמְרַגֵּל הַזֶּה, רַבּוּ מִלִּסְפֹּר. וְלָא מִבָּעֵי {ואין צריך לומר} אִם אֵינוֹ יוֹדֵע בְּבֵרוּר הַדִּין עִם מִי, דְּאָסוּר לְהַגִּיד לְאָבִיו שֶׁל אֶחָד מֵהֶם, אֶלָּא אֲפִלּוּ אִם הוּא יוֹדֵע בְּבֵרוּר, דְּהַדִּין עִם הָאֶחָד, אַף עַל פִּי כֵן אֵין לוֹ לְהַגִּיד לְאָבִיו שֶׁל הַשֵּׁנִי, אֶלָּא אִם כֵּן נִשְׁלְמוּ הַפְּרָטִים הַמְבאָרִים לְקַמָּן בִּכְלָל ט', עַיֵּן שָׁם.", + "*והוא הדין על רבו, כמו שכתבנו לעיל בחלק א' בכלל י' סעיף ה'. ואין להקשות ממה שאיתא בקדושין (דף ע.) אזלו ואמרו לה (הלכו ואמרו לו) לר' יהודה וכו', דפשוט דאז היה שם שלוחא דרב יהודה, (וכדמוכח ברשי שם דבור המתחיל 'נטר', ולית בה משום לישנא בישא, אם הוא מספר אחר כך לפני בית דין, מה שאחד בזה אותו או את בית דין, וגם הוא מהימן כבי תרי, ועין בחשן המשפט בסוף סימן ח' ובבאר הגולה שם), ולהכי השיב רב יהודה גם כן לבסוף דצער שלוחא דרבנן. (הגהה)" + ], + [ + "וְדַע דְּאִסוּר רְכִילוּת הוּא אֲפִלּוּ עַל עַם הָאָרֶץ, כִּי גַּם הוּא בִּכְלַל עַמֶּיךָ. וְאַף שֶׁהוּא רוֹאֶה בְּבֵרוּר, שֶׁעַם הָאָרֶץ זֶה גִּנָּה לְאֶחָד שֶׁלֹּא בְּפָנָיו עַל חִנָּם, וְהַדִּין הוּא עִם אוֹתוֹ פְּלוֹנִי, אַף עַל פִּי כֵן הֲלֹא בֵּרַרְנוּ לְעֵיל בִּכְלָל א', דְּאִסוּר רְכִילוּת הוּא אֲפִלּוּ עַל אֱמֶת. וְכָל שֶׁכֵּן לְסַפֵּר רְכִילוּת עַל תַּלְמִיד חָכָם, הֶעָוֹן יוֹתֵר גָּדוֹל וְיוֹתֵר עָצוּם מִפְּנִי כַּמָּה טְעָמִים:", + "א מִצַּד עֶצֶּם הָרְכִילוּת, דַּהֲלֹא פָּשׁוּט הוּא, שֶׁאִם בִּרְכִילוּת, שֶׁסִפֵּר עַל חֲבֵרוֹ, הָיְתָה תַּעֲרובֶת שֶׁקִָּר, בְּוַדַּאי עָנְשׁוֹ חָמוּר יוֹתֵר, מִשֶּׁאִם הָיָה אֱמֶת, וְכַאֲשֶׁר נְדַיֵּק בְּעִנְיָנֵנוּ, יִמָּצִא עַל פִּי הָרוֹב, שֶׁהִיא רְכִילוּת שֶׁל שֶׁקֶּר, כִּי תַּלְמִיד חָכָם מִסְּתָמָא אֵינוֹ מְגַנְּה וְאֵינוֹ עוֹשֶׂה רָעָה לְאָדָם בְּחִנָּם, וְיֵשׁ לָנוּ לִתְלוֹת שֶׁכַּדִּין עָשָׂה מַה שֶּׁעָשָׂה, עַל כֵּן, הַהוֹלֵךְ וּמְסַפֵּר עָלָיו דָּבָר זֶה לְעַוְלָה, הוּא רְכִילוּת שֶׁל שֶׁקֶר.", + "ב מִצַּד עַצְמִיּוּת הָאִישׁ הַהוּא, שֶׁהֲרֵי צִוְּתָה לָנוּ הַתּוֹרָה לְהִתְדַּבֵּק בָּהֶם בְּכָל מִינִי חִבּוּר, לֶאֱכֹל וְלִשְׁתּוֹת וְלַעֲשׂוֹת פְּרַקְמַטְיָא עִם תַּלְמִיד חָכָם וּלְהַשִּׂיא בִּתּוֹ לְתַלְמִיד חָכָם וְלִנְהֹג בָּהֶן כָּבוֹד הַרְבֵּה, וְעַל אַחַת כַּמָּה וְכַמָּה שֶׁלֹּא לְעוֹרֵר מְדָנִים עָלָיו, שֶׁדָּבָר זֶה גּוֹרֵם הִפּוּךְ כָּל הַנַּ\"ל.", + "ג מִצַּד הַסִבָּה הַצּוֹמַחַת מִסִפּוּרוֹ, כִּי יָדוּעַ הוּא שֶׁלֹּא יִתְפַּעֵל אָדָם כָּל כָּךְ, כְּשֶׁאֶחָד מֵעַם הָאָרֶץ גִּנָּה אוֹתוֹ, אוֹ עָשָׂה לוֹ שׁוּם דְּבַר עַוְלָה, אֲבָל אִם יְסַפֵּר לוֹ אֶחָד, שֶׁתַּלְמִיד חָכָם גִּנָּה אוֹתוֹ, בְּוַדַּאי יוֹתֵר תִּכָּנֵס שִׂנְאָה בְּלִבּוֹ עָלָיו, וְרָגִיל מְאֹד לְהִתְעוֹרֵר מְדָנִים עַל יְדֵי זֶה, וּבִפְרָט אִם מְסַפֵּר עַל הָרַב שֶׁבָּעִיר, בְּוַדַּאי רָגִיל לָבוֹא עַל יְדֵי זֶה קִלְקוּלִים גְּדוֹלִים עַד מְאֹד, וְכַמָּה פְּעָמִים יוֹרֵד עִמּוֹ לְחַיָּיו מַמָּשׁ עַל יְדֵי זֶה." + ], + [ + "וְדַע עוֹד, דְּאֵין שׁוּם חִלּוּקּ בְּאִסוּר רְכִילוּת, בֵּין אִם הוּא מְסַפֵּר לִרְאוּבֵן גּוּפֵה, מַה שֶּׁפְּלוֹנִי דִּבֵּר עָלָיו, אוֹ מְסַפֵּר דָּבָר זֶה (ג) לְאֵשֶׁת רְאוּבֵן וּקְרוֹבָיו, כִּי בְּוַדַּאי יֵרַע בְּעֵינֵיהֶם, וְיִנְקְטוּ בְּלִבָּם עַל פְּלוֹנִי עֲבוּר זֶה, וְלָכֵן אֲפִלּוּ אִם הִזְהִירָם, שֶׁאַל יִוָּדַע מֵהֶם דָּבָר, לֹא נָפְקָא דָּבָר זֶה מִכְּלַל רְכִילוּת." + ], + [ + "גַּם אֵין חִלּוּק בְּאִסוּר רְכִילוּת, בֵּין אִם הוּא מַרְגִּיל עַל יִשְׂרָאֵל בִּפְנִי יִשְׂרָאֵל, וּבֵין אִם הוּא מַרְגִּיל עַל יִשְׂרָאֵל בִּפְנֵי נָכְרִים, וְכַאֲשֶׁר נְדַיֵּק הֵיטֵב, נִמְצָא, דַּעֲוֹנוֹ גָּדוֹל בָּזֶה הַרְבֵּה יוֹתֵר מִסְתַם רְכִילוּת, כִּי עַל יְדֵי מַה שֶּׁהוּא מְסַפֵּר, שֶׁפְּלוֹנִי עָשָׂה לוֹ, אוֹ דִּבֵּר עָלָיו, בְּוַדַּאי יוּכַל לְהִסָבֵב לוֹ עַל יְדֵי זֶה הֶזֵּקּ וְצַעַר, (ועוֹד טעָמִים, אַחֵרִים וּכמוֹ שִׁהֶאִרַכנוּ לעַיל בּחֵלִק א' כּלָל ח' סִימָן י\"ב). וְיֵשׁ אֲנָשִׁים שֶׁנִּכְשָׁלִין בָּזֶה עַד מְאֹד, שֶׁמַּטִּילִין מוּם* בִּפְנִי נָכְרִי בִּסְחוֹרוֹת, שֶׁמָּכַר לוֹ יִשְׂרָאֵל, אוֹ בִּמְלָאכָה שֶׁעָשָׂה לוֹ וְכָל כְּהַאי גַּוְנָא {וכל כיוצא בזה}, וּבָזֶה מָצוּי שֶׁגּוֹרֵם לוֹ הֶזֵּק וְצַעַר, וְכַמָּה פְּעָמִים יוֹרֵד לְחַיָּיו מַמָּשׁ עַל יְדֵי זֶה.", + "*פרוש: דוקא בשקר בעלילה, אבל באמת שרי {מותר} כמו בישראל כי כן צותה לנו התורה: צדק צדק תרדף, וישראל קדושים חיבין לזהר בזה. (הגהה זו, כנראה, מחמת הצנזורה). " + ], + [ + "וּלְעִנְיַן אִסוּר קַבָּלַת רְכִילוּת, דִּינוֹ הוּא כְּמוֹ בְּלָשׁוֹן הָרָע, בְּחֵלֶק א' בִּכְלָל ח' בְּסָעִיף יג יד, עַיֵּן שָׁם. עַל כֵּן יֵשׁ לִזָּהֵר מְאֹד, שֶׁלֹּא לְקַּבֵּל רְכִילוּת מִשּׁוּם אָדָם, וַאֲפִלּוּ מֵאִשְׁתּוֹ. וְכַאֲשֶׁר נִתְבּוֹנֵן הֵיטֵב, נִמְצָּא, שֶׁבַּמֶּה שֶּׁהוּא מְקַבֵּל רְכִילוּת מֵאִשְׁתּוֹ, בְּמַה שֶּׁסִפְּרָה לוֹ, שֶׁפְּלוֹנִי דִּבֵּר עָלָיו כָּךְ וְכָךְ, לְבַד הֶעָוֹן הָעַצְּמִי שֶׁל קַּבָּלַת רְכִילוּת, הוּא מֵבִיא לְעַצְמוֹ עַל יְדֵי זֶה צָרוֹת רַבּוֹת, כִּי בִּרְאוֹתָה שֶׁבַּעֲלָה מְקַבֵּל דְּבָרֶיהָ בְּסֵבֶר פָּנִים יָפוֹת, תְּסַפֵּר לוֹ תָּמִיד מֵעִנְיָנִים כָּאֵלּוּ, וּמְבִיאָתוֹ עַל יְדֵי זֶה לִידֵי כַּעַס וּמַצָּה וּמְרִיבָה וְדַאֲבוֹן נֶפֶשׁ. עַל כֵּן הַנָּכוֹן מְאֹד לְבַעַל נֶפֶשׁ לִגְעֹר בְּאִשְׁתּוֹ, כְּשֶׁמְסַפֶּרֶת לוֹ מֵעִנְיָנִים כָּאֵלּוּ." + ] + ] + }, + "Principle 8": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאַר דִּינֵי הַאָבָק בְּכָל עִנְיָנָיו, וּבוֹ ה' סְעִיפִים." + ], + "": [ + [ + "יֵשׁ הַרְבֵּה דְּבָרִים, שֶׁאֲסוּרִין מִטַּעַם אֲבַק רְכִילוּת. וַאֲבָאֵר בְּקִצּוּר אֵיזֶה עִנְיָנִים, וּמֵהֶם יָקִישׁ הַמַּשְׂכִּיל לְכָל כַּיּוֹצֵא בָּזֶה, כְּגוֹן, (א) הַמְסַפֵּר לַחֲבֵרוֹ, אֵיךְ שֶׁשָּׁאֲלוּ מֵאֶחָד אוֹדוֹתָיו, וְהֵשִׁיב עַל זֶה: שִׁתְקוּ, אֵינִי רוֹצֶּה לְהוֹדִיעַ מָה אֵרַע, וּמַה יִּהְיֶה, וְכָל כַּיּוֹצֵּא בָּזֶה, שֶׁמְסַפֵּר לוֹ, אֵיךְ שֶׁמִּדִּבְרֵי פְּלוֹנִי נִרְמַז עָלָיו שֶׁלֹּא כַּהֹגֶן, בִּכְלַל אֲבַק רְכִילוּת הוּא." + ], + [ + "וְכֵן הַמְשַׁבֵּחַ אֶת אֶחָד בִּפְנֵי חֲבֵרוֹ, (ב) בְּמָקּוֹם שֶׁעַל יְדֵי זֶה יוּכַל לְהַעֲלוֹת בְּלֵב חֲבֵרוֹ תַּרְעוֹמוֹת עָלָיו, וְעַל יְדֵי זֶה יוּכַל לְהִסָבֵב לוֹ רָעָה, בִּכְלַל אֲבַקּ רְכִילוּת הוּא. עַל כֵּן נִרְאֶה לִי, דְּיֵשׁ לִזָּהֵר מִלְּשַׁבֵּחַ אֶת רְאוּבֵן בִּפְנֵי שִׁמְעוֹן שֻׁתָּפוֹ, (אוֹ לְאִשָּׁה בִּפְנֵי בַּעְלָה, וּלְבַעַל בִּפְנֵי אִשְׁתּוֹ), שֶׁהֵיטִיב עִמּוֹ בְּהַלְוָאָה אוֹ בִּנְתִינַת צְּדָקָה וּבְשִׁלּוּם שְׂכַר שָׂכִיר, שֶׁשִּׁלֵּם לוֹ כָּרָאוּי, וְכָל כַּיּוֹצֵא בָּזֶה, כִּי מָצוּי הוּא עַל יְדֵי זֶה לְהַעֲלוֹת תַּרְעוֹמוֹת בְּלֵב שִׁמְעוֹן עַל שֻׁתָּפוֹ רְאוּבֵן, וּפְעָמִים שֶׁיְּסֻבַּב גַּם כֵּן עַל יְדֵי זֶה לִרְאוּבֵן הֶזֵּק אוֹ מַחְלֹקֶת (וְכֵן לְאִשָּׁה עַל בַּעְלָה, וּלְבַעַל עַל אִשְׁתּוֹ) בְּחָשְׁבוֹ, כִּי הוּא פִּזֵּר אֶת מָמוֹנוֹ בְּוַתְּרָנוּתוֹ." + ], + [ + "וְכֵן יֵשׁ לִזָּהֵר, כְּשֶׁמְּבַקֵּשׁ מֵאֵת חֲבֵרוֹ, שֶׁיֵּיטִיב עִמּוֹ בְּאֵיזֶה דָּבָר, וְהוּא מְשִׁיבוֹ, שֶׁאֵינוֹ יָכוֹל לְמַלְּאוֹת בַּקָּשָׁתוֹ בָּזֶה, (ג) שֶׁלֹּא יִשְׁאָלֵנוּ: לָמָּה עָשִׂיתָ טוֹבָה זוֹ לִפְלוֹנִי, (ד) שֶׁהוּא בְּעַצְמוֹ סִפֵּר לִי אֶת הַדָּבָר, כִּי מָּצּוּי הוּא עַל יְדֵי דָּבָר כָּזֶה גַּם כֵּן לְהַעֲלוֹת תַּרְעוֹמוֹת בְּלֵב חֲבֵרוֹ עַל אוֹתוֹ פְּלוֹנִי, עַל שֶׁגִּלָּה אֶת הַדָּבָר לַאֲנָשִׁים וְאֵינוֹ יָכוֹל לְהַשְׁמִיט עַצְמוֹ מֵהֶם." + ], + [ + "עוֹד יֵשׁ דְּבָרִים, שֶׁהֵן אֲסוּרִין מִטַּעַם אֲבַק רְכִילוּת, כְּגוֹן, אִם מַה שֶּׁמְסַפֵּר לוֹ, מַה שֶּׁאָמַר פְּלוֹנִי עָלָיו, (ה) אֵינוֹ דְּבַר גְּנַאי, רַק דָּבָר, (ו) שֶׁדֶּרֶךְ בְּנִי אָדָם לְהַקְפִּיד קְצָת, כְּשֶאוֹמְרִים לוֹ בְּפָנָיו." + ], + [ + "(ז) וְחַיָּב אָדָם לְהַסְתִּיר הַסוֹד, אֲשֶׁר יְגַלֶּה לוֹ חֲבֵרוֹ דֶּרֶךְ סֵתֶר, אַף עַל פִּי שֶׁאֵין בְּגִלּוּי הַסוֹד הַהוּא עִנְיַן רְכִילוּת, כִּי יֵשׁ בְּגִלּוּי הַסוֹד נֵזֶק לִבְעָלָיו וְסִבָּה לְהָפֵר מַחֲשַׁבְתּוֹ, גַּם בָּזֶה הוּא יוֹצֵא מִדֶּרֶךְ הַצְּנִיעוּת, וְהוּא מַעֲבִיר עַל דַּעַת בַּעַל הַסּוֹד." + ] + ] + }, + "Principle 9": { + "Opening Comments": [ + "בִּכְלל זֶה יְבֹאֲרוּ עִנְיָנִים, שֶׁאֵין בָּהֶם מִשּׁוּם אִסּוּר רְכִילוּת, אִם יֻשְׁלְמוּ הַפְּרָטִים הַנִּצְרָכִים לָזֶה, וּבוֹ טו סְעִיפִים.", + "הִנֵּה לְעֵיל בְּהִלְכוֹת אִסוּרֵי לָשׁוֹן הָרָע בִּכְלָל י' בֵּאַרְנוּ, בְּאֵיזֶה אֹפֶן מֻתָּר לְסַפֵּר לָשׁוֹן הָרָע, אִם אֶחָד הִתְנַהֵג שֶׁלֹּא כַּשּׁוּרָה בְּעִנְיָנִים, דְּבֵין אָדָם לַחֲבֵרו, וְהַמְסַפֵּר הַזֶּה מְכַוֵּן רַק לְתוֹעֶלֶת, עַיֵּן שָׁם. וְעַתָּה בִּכְלָל זֶה נְבָאֵר, בְּאֵיזֶה אֹפֶן מֻתָּר לִהְיוֹת רָכִיל לְכַתְּחִלָּה, אִם הַמְסַפֵּר הַזֶּה מְכַוֵּן בְּסִפּוּרוֹ לְסַלֵּק הַנְּזָקִין, וּמֵה' אֲבַקֵּשׁ, שֶׁלֹּא אֶכָּשֵׁל בִּדְבַר הֲלָכָה." + ], + "": [ + [ + "אִם אֶחָד רוֹאֶה, שֶׁחֲבֵרוֹ רוֹצֶה לְהִשְׁתַּתֵּף בְּאֵיזֶה דָּבָר עִם אֶחָד, וְהוּא מְשַׁעֵר, שֶׁבְּוַדַּאי יְסִבַּב לוֹ עַל יְדֵי זֶה עִנְיָן רַע, (א) צָרִיךְ לְהַגִּיד לוֹ כְּדֵי לְהַצִּילוֹ מִן הָעִנְיָן הָרַע הַהוּא, אַךְ צָרִיךְ לָזֶה חֲמִשָּׁה פְּרָטִים שֶׁאֲבָאֲרֵם בְּסָמוּךְ." + ], + [ + "וְאֵלּוּ הֵן: א) יִזָּהֵר מְאֹד, שֶׁלֹּא יַחְלִיט תֵּכֶף אֶת הָעִנְיָן בְּדַעְתּוֹ לְעִנְיָן רַע, רַק (ב) יִתְבּוֹנִן הֵיטֵב מִתְּחִלָּה, אִם הוּא בְּעֶצֶם רַע.", + "ב) שֶׁלֹּא יַגְדִּיל בְּסִפּוּרוֹ אֶת הָעִנְיָן לְרַע יוֹתֵר מִמַּה שֶּׁהוּא.", + "ג) שֶׁיְּכַוֵּן (ג) רַק לְתוֹעֶלֶת, דְּהַיְנוּ, לְסַלֵּק הַנְּזָקִין מִזֶּה, וְלֹא מִצַּד שִׂנְאָה עַל הַשֶּׁכְּנֶגְדּוֹ.", + "(וּבְזֶה הַפְּרָט הַג' נִכְלָל גַּם כֵּן עוֹד עִנְיָן אַחֵר, שֶׁמִּלְבַד הַכַּוָּנָה, שֶׁיְּכַוֵּן לְתוֹעֶלֶת, וְלֹא מִצַּד שִׂנְאָה, יִתְבּוֹנִן מִתְּחִלָּה, אִם תָּבוֹא מִזֶּה תּוֹעֶלֶת, לַאֲפוּקֵי {להוציא} (ד) מִמַּה שֶּׁמָּצּוּי כַּמָּה פְּעָמִים, שֶׁאֲפִלּוּ אִם יֹאמַר לוֹ, לֹא יִשְׁמַע לוֹ, וְיִשְׁתַּתֵּף עִמּוֹ, (ה) וְאַחַר כָּךְ כְּשֶׁיַּרְגִּיזוֹ חֲבֵרוֹ בְּאֵיזֶה דָּבָר, אוֹמֵר לוֹ: יָפֶה אָמַר עָלֶיךָ פְּלוֹנִי, שֶׁאֵין רָאוּי לְהִשְׁתַּתֵּף עִמְּךָ, וְכַיּוֹצֵא בָּזֶה, לַאֲנָשִׁים כָּאֵלּוּ שֶׁהוּא מַכִּירָם, שֶׁיֵּשׁ לָהֶם מִדָּה רָעָה זוֹ דִּרְכִילוּת, לֹא יְצֻּיַּר שׁוּם הֶתֵּר, כִּי הוּא מַכְשִׁיל אֶת הָעִוְּרִים הַלָּלוּ בְּלֹא תַעֲשֶׂה גְּמוּרָה דִּרְכִילוּת).", + "ד אִם (ו) הוּא יָכוֹל לְסַבֵּב אֶת הַתּוֹעֶלֶת הַזּוֹ, מִבְּלִי שֶׁיִּצְטָרֵךְ לְגַלּוֹת לְפָנָיו עִנְיָנָיו לְרַע, אֵין לְסַפֵּר עָלָיו.", + "ה כָּל זֶה אֵינוֹ מֻתָּר, רַק אִם לֹא יְסֻבַּב עַל יְדֵי הַסִפּוּר רָעָה מַמָּשׁ לַנִּדּוֹן, דְּהַיְנוּ, שֶׁלֹּא יָרֵעוּ עִמּוֹ מַמָּשׁ, רַק שֶׁתּוּסַר מִמֶּנּוּ עַל יְדֵי זֶה הַטּוֹבָה, שֶׁהָיָה עוֹשֶׂה עִמּוֹ הַשֶּׁכְּנֶגְדּוֹ, אַף דְּמִמֵּילָא דָּבָר זֶה הוּא רָעָה לוֹ, מִכָּל מָקוֹם מִתָּר. אֲבָל אִם יַגִּיעַ לוֹ עַל יְדֵי סִפּוּרוֹ רָעָה מַמָּשׁ, (ז) אָסוּר לְסַפֵּר עָלָיו, כִּי יִצְטָרֵךְ לָזֶה (ח) עוֹד פְּרָטִים, וִיבֹאֲרוּ לְקַמָּן אִם יִרְצֶה ה' בְּסָעִיף ה' ו'. וְכָל שֶׁכֵּן אִם הוּא רוֹאֶה, שֶׁיְּסֻבַּב עַל יְדֵי סִפּוּרוֹ לַנִּדּוֹן רָעָה רַבָּה (ט) יוֹתֵר מִכְּפִי הַדִּין, דְּאָסוּר לְסַפֵּר עָלָיו. וְעַיֵּן לְקַמָּן בְּסָעִיף ה', מַה שֶּׁכָּתַבְנוּ שָׁם." + ], + [ + "וְעַתָּה נְבָאֵר עוֹד עִנְיָן אֶחָד, שֶׁאֵין בּוֹ מִשּׁוּם אִסוּר רְכִילוּת, כְּגוֹן, אִם (י) שָׁמַע לְאֶחָד שֶׁאָמַר: אִם אֶפְגַּע לִפְלוֹנִי בְּמָקוֹם פְּלוֹנִי, אַכֶּנּוּ, אוֹ אֲחָרְפֶנּוּ וַאֲגַדְּפֶנּוּ, אוֹ שֶׁשָּׁמַע מִמֶּנּוּ, (יא) שֶׁרְצּוֹנוֹ לְהַזִּיקוֹ בְּעִנְיַן מָמוֹן, תָּלוּי בָּזֶה, אִם הָאִישׁ הַזֶּה (יב) הוּא מֻחְזָק לְעִנְיָן זֶה מִכְּבָר, שֶׁכַּמָּה פְּעָמִים עָשָׂה כֵן לַאֲנָשִׁים אֲחֵרִים, אוֹ (יג) שֶׁהוּא מַכִּיר לְפִי הָעִנְיָן, שֶׁלֹּא יָצָא כֵּן מִפִּיו בְּדֶרֶךְ גִּזוּם בְּעָלְמָא, וּבְוַדַּאי יַעֲשֶׂה כֵן, צָרִיךְ לְגַלּוֹת דָּבָר זֶה לְהַשֶּׁכְּנֶגְדּוֹ, אוּלַי יוּכַל לְהִזָּהֵר מִמֶּנּוּ בִּכְדֵי שֶׁלֹּא יַגִּיעוּ לוֹ מִמֶּנּוּ בִּיּוּשׁ אוֹ הֶזֵּק *. אַךְ צָרִיךְ לִזָּהֵר, שֶׁלֹּא יַחְסְרוּ בָּזֶה גַּם כֵּן כָּל הַפְּרָטִים הַנַּ\"ל.", + "*הגהה: וכל זה אם הוכיחו, ולא קבל תוכחתו, או הוא משער שתוכחתו לא תועיל לו. אבל בסתמא (יד) צריך להוכיחו מתחלה על זה שרוצה להרע לפלוני, או בדברי רצוי בעלמא, אולי על ידי זה יוסר כעסו ממנו, וירויח בזה, שלא יצטרך לילך ולספר עליו לאותו פלוני, וגם יקים בזה מצות עשה דהוכחה והבאת שלום, ועין בבאר מים חיים. " + ], + [ + "וְאַף דְּדָבָר זֶה הוּא מִצְוָה רַבָּה וּבִכְלַל הֲבָאַת שָׁלוֹם הוּא, אַף עַל פִּי כֵן יֵשׁ לִזָּהֵר מְאֹד, שֶׁלֹּא לְמַהֵר לְסַפֵּר עִנְיָן כָּזֶה כִּי אִם אַחַר שֶׁיִּתְבּוֹנִן לְפִי הָעִנְיָן, שֶׁעַל יְדֵי סִפּוּרוֹ יִשְׁמֹר הַשּׁוֹמֵעַ אֶת עַצְמוֹ, שֶׁלֹּא לֵילֵךְ לִמְקוֹם פְּלוֹנִי בִּיחִידִי, פֶּן יַכֶּנּוּ, אוֹ יְחָרְפֶנּוּ אוֹתוֹ פְּלוֹנִי, אוֹ עֵצָה אַחֶרֶת כַּיּוֹצֵא בָּזֶה, שֶׁעַל יְדֵי זֶה תְּסֻלַּק הַקְּטָטָה שֶׁבֵּינֵיהֶם. כִּי פְּעָמִים הַרְבֵּה מָצּוּי כְּשֶׁיְּסַפֵּר לוֹ, אֵיךְ שֶׁדַּעַת פְּלוֹנִי לְחָרְפוֹ, יִתְגַּבֵּר יוֹתֵר כַּעְסוֹ שֶׁל זֶה עַל אוֹתוֹ פְּלוֹנִי, וְיַקְדִּים אֶת עַצְמוֹ נֶגְדּוֹ לָרִיב עִמּוֹ, וְתָבוֹא עַל יָדוֹ מַחְלֹקֶּת גְּדוֹלָה יוֹתֵר, חַס וְשָׁלוֹם, וְעַל כֵּן צָרִיךְ לְהִתְבּוֹנִן הֵיטֵב מִתְּחִלָּה אֵיךְ לְתַקֵּן אֶת הַדָּבָר." + ], + [ + "וְעַתָּה נָבוֹא לְבָאֵר בְּעֶזְרַת ה' יִתְבָּרַךְ עוֹד עִקָּר גָּדוֹל בְּעִנְיָנִים אֵלּוּ, וְעַל יְדֵי זֶה יִתְבָּאֵר לְךָ גַּם כֵּן הַפְּרָט הַחֲמִישִׁי הַנַּ\"ל. דַּע, דְּכָל עֶצֶם הַהֶתֵּר, שֶׁכָּתַבְנוּ בְּסָעִיף א', הַיְנוּ, דַּוְקָא אִם הָאִישׁ, שֶׁהוּא מְסַפֵּר לוֹ, לֹא גָּמַר עֲדַיִן הָעִנְיָן עִם (טו) הַשֶּׁכְּנֶגְדּוֹ, רַק הִסְכִּימוּ בְּיַחַד לִגְמֹר אֶת הָעִנְיָן הַהוּא. אֲבָל אִם גָּמַר עִמּוֹ הָעִנְיָן, (כָּל אֶחָד לְפִי עִנְיָנוֹ הַמְבֹאָר בַּפּוֹסְקִים, בְּמַה שֶּׁנִּגְמַר דַּרְכֵי קִנְיָנָם, שֶׁיִּהְיוּ אֲסוּרִים לַחְזֹר מִזֶּה אַחַר כָּךְ), תָּלוּי בָּזֶה, (טז) אִם הוּא יוֹדֵע שֶׁמֵּחֲמַת דִּבּוּרוֹ, שֶׁיְּגַלֶּה לוֹ, לֹא יַעֲשֶׂה לַשֶּׁכְּנֶגְדּוֹ שׁוּם הֶזֵּק, רַק שֶׁמֵּעַתָּה יִשְׁמֹר אֶת עַצְמוֹ, שֶׁלֹּא יָבוֹא לוֹ שׁוּם הֶזֵּק מִמֶּנּוּ, וְנִשְׁלְמוּ לָזֶה גַּם כֵּן הַפְּרָטִים הַמְבאָרִים לְעֵיל בְּסָעִיף ב', אֲזַי מֻתָּר וְנָכוֹן הַדָּבָר לַעֲשׂוֹת כֵּן. אֲבָל אִם הוּא מַכִּיר אֶת טֶבַע הָאִישׁ, שֶׁהוּא מְסַפֵּר לוֹ, שֶׁאִם יְגַלֶּה לוֹ אֶת הַדָּבָר, יַחְלִיטוֹ תֵּכֶף לְוַדַּאי גָּמוּר, (אוֹ מִשּׁוּם שֶׁטִּבְעוֹ לְהַאֲמִין תֵּכֶף רַע עַל חֲבֵרוֹ, אוֹ מִשּׁוּם שֶׁיֵּשׁ לוֹ עָלָיו דְּבָרִים הַנִּכָּרִים, אוֹ מִשּׁוּם שֶׁסוֹמֵךְ עָלָיו מְאֹד), וְיִפְסֹק תֵּכֶף הַדִּין לְעַצְמוֹ (יז) וְיַעֲשֶׂה מַעֲשֶׂה, דְּהַיְנוּ, לַחְזֹר מֵהַשֶּׁכְּנֶגְדּוֹ, אוֹ שְׁאָר עִנְיְנֵי הֶזֵּק, עַל פִּי דִּבּוּרוֹ, אַף שֶׁלֹּא יַעֲשֶׂה מַעֲשֶׂה גָּרוּעַ יוֹתֵר מֵעֵרֶךְ הַדִּין, שֶׁהָיָה יוֹצֵא בְּבֵית דִּין עַל פִּי דִּבּוּרוֹ, אִלּוּ הָיוּ שְׁנִי עֵדִים מְעִידִין כִּדְבָרָיו, אַף עַל פִּי כֵן אָסוּר, כֵּיוָן שֶׁבְּדִבּוּרוֹ הוּא גּוֹרֵם הֶזֵּק לַנִּדּוֹן, מַה שֶּׁלֹּא הָיָה יוֹצֵא עַל יְדֵי דְּבָרָיו, אֲפִלּוּ אִם הָיָה מֵעִיד עָלָיו בְּבֵית דִּין, כִּי אִלּוּ הָיָה אוֹמֵר עָלָיו עִנִיָן זֶה גּוּפָא בְּבֵית דִּין, לֹא הָיְתָה יְכֹלֶת בְּיַד בֵּית דִּין לְחַיֵּב אוֹתוֹ מָמוֹן עַל יְדֵי דִּבּוּרוֹ, כִּי הוּא עֵד אֶחָד, וְעַתָּה הוּא גּוֹרֵם לַנִּדּוֹן הֶזֵּק מַמָּשׁ עַל יְדֵי דִּבּוּרוֹ. וּלְפִי זֶה, אִם הַמְסַפְּרִים אֶת הָעִנְיָן (יח) הֵם שְׁנַיִם, (יט) שֶׁהֵם רָאוּ בְּעַצְּמָם אֶת הָעִנְיָן, הָיָה נִרְאֶה לְהַתִּיר בְּעִנְיָן זֶה, (כ) שֶׁאֵין כַּוָּנָתָם בְּסִפּוּרָם, רַק לְסַלֵּק הַנְּזָקִים מִזֶּה, וְגַם שֶׁלֹּא יְסוּבַב עַל יְדֵי סִפּוּרָם יוֹתֵר מִכְּפִי הַדִּין, (דְּאִם הֵם רוֹאִין, שֶׁאִם יְגַלּוּ לוֹ אֶת הָעִנְיָן, יַעֲשֶׂה עִמּוֹ דָּבָר, שֶׁאֲפִלּוּ בֵּית דִּין לֹא הָיוּ עוֹשִׂין כֵּן עַל פִּי דִּבְרֵיהֶן, אֵין לָהֶם שׁוּם יִתְרוֹן מִמְּסַפֵּר יְחִידִי, וּבְוַדַּאי דְּאָסוּר לָהֶם לְסַפֵּר), וְגַם שֶׁלֹּא יַחְסְרוּ בָּזֶה שְׁאָר (כא) הַפְּרָטִים הַנַּ\"ל בְּסָעִיף ב'." + ], + [ + "אַךְ כָּל זֶה הַהֶתֵּר דְּעַל יְדֵי שְׁנַיִם, לְאִישׁ שֶׁטִּבְעוֹ לַעֲשׂוֹת מַעֲשֶׂה בְּעַצְמוֹ, אֵינוֹ מוֹעִיל, רַק שֶׁיִּנָּצְלוּ עַל יְדֵי זֶה מֵעֶצֶם הָאִסוּר שֶׁל דִּבּוּרִים הָאֲסוּרִים, אֲבָל עַל כָּל פָּנִים (כב) מִמְּסַיֵּעַ יְדֵי עוֹבְרֵי עֲבֵרָה לֹא נָפְקָּי {לא יצאו}, שֶׁעַל יָדָם יַעֲשֶׂה הָאִישׁ, שֶׁמְסַפְּרִין לוֹ, דְּבַר אִסוּר. כִּי עַל פִּי דִּין אָסוּר לוֹ לְקָּבֵּל דִּבְרֵיהֶן וְלַעַשׂוֹת מַעֲשֶׂה בְּעַצְמוֹ לְהַפְסִיד לַחבֵרוֹ, כָּל זְמַן שֶׁלֹּא הֵעִידוּ עָלָיו בְּבֵית דִּין וְהִרְשׁוּהוּ בֵּית דִּין לַעֲשׂוֹת כֵּן, כַּמְבֹאָר לְעֵיל בִּכְלָל ו' סָעִיף ט' וְסָעִיף י'. וּלְבַד זֶה קָשֶׁה מְאֹד, שֶׁיְּצִיַּר דִּין זֶה לְמַעֲשֶׂה לְהַתִּיר בְּעִנְיָן זֶה, (מִלְּבַד דְּלֹא שָׁכִיחַ, שֶׁיִּתְקַבְּצוּ כָּל הַפְּרָטִים), דְּאֵין מָצוּי כְּלָל שֶׁיֵּדְעוּ הַמְסַפְּרִין מֵעַצְמָן מִתְּחִלָּה כָּל חֶלְקֵי הַדִּינִין, שֶׁשַּׁיָּךְ בְּעִנְיָן זֶה, כְּדֵי שֶׁיְּשַׁעֲרוּ עַל יְדֵי זֶה, שֶׁמַּה שֶּׁיַּעֲשֶׂה עִמּוֹ פְּלוֹנִי עַל יְדֵי דִּבּוּרָן, יַעֲשֶׂה עִמּוֹ כְּדִין תּוֹרָה, עַל כֵּן יֵשׁ לִזָּהֵר, שֶׁלֹּא לְגַלּוֹת שׁוּם עִנְיָן לְאִישׁ, שֶׁטִּבְעוֹ לַעֲשׂוֹת מַעֲשֶׂה בְּעַצְמוֹ, בְּלִי רְשׁוּת מִבֵּית דִּין, כְּדֵי שֶׁלֹּא יִלָּכְדוּ עַל יָדוֹ בְּרֶשֶׁת שֶׁל בַּעַלֵי הַלָּשׁוֹן, וְשׁוֹמֵר פִּיו וּלְשׁוֹנוֹ שׁוֹמֵר מִצָּרוֹת נַפְשׁוֹ." + ], + [ + "וְהוּא הַדִּין (כג) לְעִנְיַן לְגַלּוֹת לְאֶחָד, מַה שֶּׁאֶחָד גְּזָלוֹ אוֹ הִזִּיקוֹ, אוֹ שׁוּם רָעָה כַּיּוֹצֵא בָּזֶה, אֵין מִתָּר, עַד שֶׁיִּשְׁלְמוּ כָּל הַפְּרָטִים הַנַּל, וְגַם הוֹכִיחוֹ מִתְּחִלָּה, וְלֹא קִבֵּל דְּבָרָיו, אֲבָל בְּלָאו הָכִי {בלא זה} אָסוּר, וּכְמוֹ שֶׁכָּתַבְנוּ לְעֵיל בִּכְלָל א' סָעִיף ג', עַיֵּן שָׁם. וּמה מְּאֹד יֵשׁ לִזָּהֵר, שֶׁלֹּא לְהוֹרוֹת לְעַצְמוֹ הֶתֵּר תֵּכֶף בְּעִנְיָנִים אֵלּוּ, עַד שֶׁיִּתְבּוֹנֵן הֵיטֵב מִתְּחִלָּה, אִם נִשְׁלְמוּ בּוֹ הַפְּרָטִים הַנַּל, דְּאִי לָאו הָכִי עָלוּל מְאֹד, שֶׁיַּעֲבֹר עַל יְדֵי זֶה לָאו גָּמוּר דִּרְכִילוּת." + ], + [ + "וְדַע, (כד) דְּאֵין שׁוּם חִלּוּק בְּכָל זֶה הַכְּלָל שֶׁכָּתַבְנוּ, בֵּין אִם חֲבֵרוֹ שׁוֹאֵל וְדוֹרֵשׁ מֵאִתּוֹ שֶׁיֹּאמַר לוֹ, וּבֵין לוֹמַר לוֹ מֵעַצְמוֹ. דְּאִם יֻשְׁלְמוּ כָּל הַפְּרָטִים (כה) שֶׁבִּכְלָל זֶה, אֲפִלּוּ אִם אֵין דּוֹרֵשׁ מֵאִתּוֹ דָּבָר, גַּם כֵּן צָּרִיךְ לְהַגִּיד וְאִם לֹא יִשְׁלְמוּ הַפְּרָטִים, אָסוּר בְּכָל גַּוְנִי {בכל האפנים}." + ], + [ + "וְדַע עוֹד, דְּצָרִיךְ לִזָּהֵר בְּכָל אֵלּוּ הַפְּרָטִים שֶׁבִּכְלָל זֶה, אֲפִלּוּ אִם לֹא יִרְצֶּה, רַק לְסַפֵּר הָעִנְיָן לַאֲחֵרִים, דְּזֶה גַּם כֵּן בִּכְלַל רְכִילוּת הוּא, וּכְמוֹ שֶׁכָּתַבְנוּ לְעֵיל בְּחֵלֶק זֶה בִּכְלָל ג' סָעִיף ג'." + ], + [ + "וּמִפְּנִי שֶׁהָעִנְיָן הַזֶּה נָקֵל מְאֹד לִהְיוֹת נִכְשָׁל עַל יָדוֹ בְּאִסוּר רְכִילוּת, עַל כֵּן נִצְטָרֵךְ לְצַיֵּר בָּזֶה כַּמָּה צִיּוּרִים וּלְהַרְחִיב הַדִּבּוּר בָּהֶן, כְּדֵי שֶׁמִּמֶּנּוּ יָקִישׁ הַמַּשְׂכִּיל לְכָל כַּיּוֹצֵא בָּזֶה. אַךְ שֶׁלֹּא יָקוּץ הַקּוֹרֵא בּוֹ מִפְּנִי הָאֲרִיכוּת, לֹא אֶכְתֹּב פֹּה, כִּי אִם צִיּוּר אֶחָד, וְאִם יִרְצֶה ה', בְּסוֹף הַסֵפֶר יָבוֹאוּ עוֹד צִיּוּרִים.", + "אִם הוּא רוֹאֶה, שֶׁאֶחָד רוֹצֶה לְהִכָּנֵס לַחֲנוּת לִקְנוֹת סְחוֹרָה אֵצֶל אֶחָד, וְהוּא מִתְבּוֹנֵן בְּטֶבַע הָאִישׁ הַהוּא, כִּי הוּא אִישׁ תַּם, (הַיְנוּ, שֶׁאֵינֶנּוּ חָרִיף כָּל כָּךְ לְהָבִין עַרְמוּמִיּוּת בְּנֵי אָדָם), וְהוּא מַכִּיר אֶת טֶבַע בַּעַל הַחֲנוּת הַהִיא, שֶׁכָּל תְּשׁוּקָתוֹ וְחֶפְצוֹ הוּא לְהַשִּׂיג אִישׁ כָּזֶה לְרַמּוֹתוֹ, אִם בִּסְחוֹרָה אוֹ בְּמִדּוֹת וּבְמִשְׁקָלוֹת אוֹ בְּמִקָּח, צָרִיךְ לְסַפֵּר לוֹ אֶת עִנְיַן הַחֲנוּת הַהִיא וּלְהַזְהִירוֹ, שֶׁלֹּא יִכָּנִס בָּה, אֲפִלּוּ אִם כְּבָר פָּסַקּ עִם בַּעַל הַחֲנוּת הַהִיא שֶׁיִּקְּנְה אֶצְלוֹ. וְכָל שֶׁכֵּן אִם הוּא רוֹאֶה בְּפֵרוּשׁ, שֶׁאֶחָד רוֹצֶה לְרַמּוֹת לַחֲבֵרוֹ בִּסְחוֹרָה, (הַיְנוּ, שֶׁמְפַתֵּהוּ, כִּי הִיא מִין סְחוֹרָה פְּלוֹנִית, שֶׁמְּפֻרְסֶמֶת בָּעוֹלָם לְמִין חָשׁוּב, (כו) וְהוּא יוֹדֵעַ שֶׁהוּא שֶׁקֶר), אוֹ בְּמִדּוֹת וּבְמִשְׁקָלוֹת אוֹ בְּשִׁוּוּי הַמִּקָּח *, בְּוַדַּאי צָרִיךְ לוֹמַר לוֹ, כְּדֵי שֶׁלֹּא יָבוֹא לָזֶה, אַךְ מְאֹד צָּרִיךְ לִזָּהֵר, שֶׁלֹּא יַחְסְרוּ בָּזֶה הַפְּרָטִים הַנַּל בְּסָעִיף ב'.", + "*כגון, שהחפץ שוה חמשה זהובים, והוא רוצה לקח ממנו ששה, אבל אם האונאה היא (כז) פחות משתות (מששית), אפשר דאין לומר לו, ועין בבאר מים חיים. אבל במדות ובמשקלות (כח) בכל גוני (בכל האפנים) צריך לומר לו. " + ], + [ + "וְכָל זֶה אִם הוּא רוֹצֶה לְהַזְהִירוֹ, כְּדֵי שֶׁלֹּא יָבוֹא לִידֵי אוֹנָאָה. אֲבָל אִם כְּבָר לָקַח מֵאֶחָד סְחוֹרָה, וְהוּא יוֹדֵעַ שֶׁרִמָּהוּ, אוֹ בְּשִׁוּוּי הַמִּקָּח אוֹ בִּשְׁאָר חֶסְרוֹנוֹת, תָּלוּי בָּזֶה, אִם עַל פִּי דִּין תּוֹרָה, אֵין לוֹ עַתָּה עַל הַמְאַנְּה כְּלוּם, בֵּין מִפְּנֵי שֶׁהָאוֹנָאָה בְּשִׁוּוּי הַמִּקָּח הָיְתָה בְּפָחוֹת מִשְּׁתוּת, וּבֵין מִפְּנֵי שֶׁעָבַר הַזְמַן, כְּדֵי שֶׁיַּרְאֶה לְתַגָּר אוֹ לִקְרוֹבוֹ, אוֹ (כט) שְׁאָר סִבָּה שֶׁבִּגְלָלָה הִפְסִיד הַמִּתְאַנֶּה, בְּוַדַּאי מִי שֶׁהוֹלֵךְ וּמְעוֹרֵר לְהַמִּתְאַנְּה וּמַרְאֵהוּ, אֵיךְ שֶׁפְּלוֹנִי רִמָּהוּ, עוֹבֵר עַל אִסוּר רְכִילוּת, כֵּיוָן דְּעַל פִּי דִּין תּוֹרָה, אֵין לוֹ עָלָיו עַתָּה כְּלוּם, שׁוּב לֹא הֲוֵי זֶה הַסִפּוּר, כִּי אִם דְּבָרִים בְּעָלְמָא, וְהוּא * כְּרוֹכֵל שֶׁנִּזְכָּר בְּכָל מָקוֹם, שֶׁהוּא טוֹעֵן דְּבָרִים (ל) מִזֶּה לָזֶה. וַאֲפִלּוּ אִם הַמִּתְאַנֶּה שׁוֹאֲלוֹ, גַּם כֵּן (לא) לֹא יֹאמַר לוֹ הָאֱמֶת. וְכָל שֶׁכֵּן אִם הוּא רוֹאֶה, שֶׁעַל יְדֵי דִּבּוּרוֹ יָכוֹל הַשֶּׁכְּנֶגְדּוֹ לָבוֹא לִידֵי הֶפְסֵד, כְּגוֹן שֶׁיִּתְפְּסֶנּוּ, אוֹ שֶׁלֹּא יְשַׁלֵּם לוֹ יִתְרוֹן הַמָּעוֹת, שֶׁהוּא חַיָּב לוֹ עֲדַיִן לָעֵסֶקּ הַזֶּה, בְּוַדַּאי עָוֹן גָּדוֹל הוּא לַמֵּבִיא לָזֶה. אֲבָל אִם הוּא רוֹאֶה, שֶׁעַל פִּי דִּין תּוֹרָה, יִהְיֶה הַדִּין עִמּוֹ, (אוֹ שֶׁיְּהֵא יָכוֹל לַחְזֹר בּוֹ מֵהַמִּקָּח הָרַע הַזֶּה, אוֹ שֶׁיַּחֲזִיר לוֹ הָאוֹנָאָה) וְאִם הָיָה יוֹדֵעַ הַמִּתְאַנֶּה, לֹא הָיָה מִתְרַצֶּה לָזֶה, (לב) צָרִיךְ לוֹמַּר לוֹ הָאֱמֶת כַּאֲשֶׁר הוּא, כְּדֵי שֶׁיּוֹצִיא מֵחֲבֵרוֹ אֶת אוֹנָאָתוֹ. אַךְ צָרִיךְ לִהְיוֹת זָהִיר בְּאֵלּוּ הָאֳפָנִים שֶׁאֶכְתֹּב, וְאֵלּוּ הֵן:", + "*ועין לקמן בסוף סעיף קטן לד, מה שכתבנו שם, באם שהוא משער בהקונה וכו', עין שם, והוא הדין כאן. " + ], + [ + "א שֶׁלֹּא יַגְדִּיל בְּסִפּוּרוֹ אֶת הָעַוְלָה אוֹ הַחִסָרוֹן יוֹתֵר מִמַּה שֶּׁהוּא.", + "ב שֶׁתִּהְיֶה עִקַּר כַּוָּנָתוֹ לְקַנִּא לָאֱמֶת וְלַעֲזֹר לַאֲשֶׁר אָשַׁם לוֹ, דְּהַיְנוּ לְתוֹעֶלֶת המִּתְאַנֶּה, וְלֹא (לג) לִשְׂמֹחַ בִּקְלוֹן הַמְאַנֶּה, אַף שֶׁהוּא יוֹדֵעַ בְּעַצְמוֹ בְּבֵרוּר, שֶׁהוֹנָה אוֹתוֹ הַמּוֹכֵר בְּזֶה הַמִּקָּח. וּבְזֶה הַפְּרָט נִכְלָל עוֹד עִנְיָן אֶחָד, וְהוּא כִּמְעַט אוֹתוֹ הַפְּרָט בְּעַצְּמוֹ, דְּהַיְנוּ, שֶׁיְּשַׁעֵר, שֶׁתּוּכַל לָבוֹא מִזֶּה תּוֹעֶלֶת, לַאֲפוּקֵי {להוציא} אִם הוּא יוֹדֵעַ אֶת טֶבַע הַמִּתְאַנֶּה, שֶׁלֹּא אִישׁ דְּבָרִים הוּא לֵילֵךְ בְּדִינָא וְדַיָּנָא, וּלְבַקֵּשׁ אֲנָשִׁים, שֶׁיַּעַזְרוּהוּ בְּעִנְיָן זֶה, רַק יַכְאִיב לִבּוֹ בִּלְבַד בְּסִפּוּרוֹ, וְיַכְנִיס לוֹ שִׂנְאָה בְּלִבּוֹ עַל הַשֶּׁכְּנֶגְדּוֹ, (לד) אֵין לוֹמַר לוֹ, וּבְיוֹתֵר אִם שׁוֹאֲלוֹ בְּאֹפֶן זֶה. וּבָאֹפֶן הָרִאשׁוֹן שֶׁצִּיַּרְנוּ, דְּהַיְנוּ, בְּמָקוֹם שֶׁעַל פִּי דִּין אָסוּר לַחְזֹר מִזֶּה הַמִּקָּח, מִצְוָה לְשַׁבֵּחַ הַמִּקָּח בְּפָנָיו, וְאֵין בּוֹ מִשּׁוּם מִדְּבַר שֶׁקֶר תִּרְחָק, (כְּמוֹ שֶׁאָמְרוּ חֲזַל בִּכְתֻבּוֹת יז. הַרֵי שֶׁלָּקַח מִקָּח רַע מִן הַשּׁוּק וְכוּ', הֱוֵי אוֹמֵר יְשַׁבְּחֶנּוּ בְּעֵינָיו).", + "ג אִם הוּא מְשַׁעֵר, שֶׁדְּבָרָיו יִהְיוּ נִשְׁמָעִין לְהַמְאַנְּה בְּהוֹכָחָה לְהַחְזִיר הָאוֹנָאָה, יוֹכִיחַ אוֹתוֹ בֵּינוֹ לְבֵין עַצְמוֹ לְהַחְזִיר הָאוֹנָאָה, וְלֹא יְגַלֶּה לַנִּדּוֹן.", + "ד אִם יָכוֹל לְסַבֵּב אֶת הַתּוֹעֶלֶת (לה) בְּעֵצָה אַחֶרֶת, שֶׁלֹּא יִצְטָרֵךְ לְסַפֵּר הַגְּנוּת עָלָיו, לֹא יְסַפֵּר.", + "ה שֶׁהָאִישׁ שֶׁהוּא מְסַפֵּר לוֹ, לֹא יִהְיֶה בְּטִבְעוֹ הוֹלֵךְ רָכִיל, דְּאִם הוּא מַכִּירוֹ בְּמִדָּה גְּרוּעָה הַזּוֹ, וּמִסְתָמָא יְסַפֵּר לַמּוֹכֵר, אֵיךְ שֶׁפְּלוֹנִי אָמַר לִי שֶׁהַסְחוֹרָה הַזּוֹ הִיא רָעָה, אוֹ שֶׁאֵינֶנָּה שָׁוָה דְּמֵי הַמִּקָּח שֶׁנָּתַן בַּעֲדָה, צָּרִיךְ עִיּוּן, אִם מֻתָּר לְסַפֵּר לְאִישׁ כָּזֶה הָאֱמֶת, כִּי הוּא מַכְשִׁילוֹ בְּאִסוּר רְכִילוּת. וּמִכָּל מָקוֹם נִרְאֶה, דְּאִם הוּא מְשַׁעֵר, שֶׁאִם יַזְהִירוֹ, שֶׁלֹּא יְגַלֶּה אֶת שְׁמוֹ, יִשְׁמַע לוֹ יַעֲשֶׂה כֵן." + ], + [ + "כָּל זֶה דִּבַּרְנוּ, אִם הוּא מַכִּיר לְהַמִּתְאַנֶּה בְּטִבְעוֹ, שֶׁכַּאֲשֶׁר יִוָּדַע לוֹ הָאֱמֶת מֵהָאוֹנָאָה, לֹא יַעֲשֶׂה לוֹ שׁוּם דָּבָר מֵעַצְמוֹ, רַק יִתְבְּעֶנּוּ לְבֵית דִּין וְיַעֲשֶׂה עַל פִּי דִּין תּוֹרָה. אבָל אִם מַכִּירוֹ בְּטִבְעוֹ, שֶׁכַּאשֶׁר יִוָּדַע לוֹ מִזֶּה, יַעֲשֶׂה דִּין לְעַצְמוֹ וְיִתְפְּסֶנּוּ, אוֹ שֶׁיַּחֲזִיר לוֹ הַסְּחוֹרָה, אוֹ לֹא יַשְׁלִים לוֹ הַמָּעוֹת, שֶׁנִּשְׁאַר חַיָּב לוֹ בְּלִי שׁוּם בֵּית דִּין, יֵשׁ לִזָּהֵר מִלְּגַלּוֹת לוֹ, כִּי כְּדֵי שֶׁיִּנָצֵל מֵעֶצֶם דִּבּוּר הָאָסוּר, צָּרִיךְ לָזֶה עוֹד שְׁלֹשָָה פְּרָטִים:", + "א שֶׁיִּהְיֶה יָדוּעַ עִנְיָן זֶה שֶׁל אוֹנָאָה, דְּהַיְנוּ, מַה שֶּׁהוֹנָה אוֹתוֹ, לַמְסַפְּרִים עַצְמָם. לֹא כֵן אִם שָׁמְעוּ מִפִּי אֲחֵרים, שֶׁיֵּשׁ אוֹנָאָה בַּמִּקָּח הַזֶּה, (לו) אֲסוּרִים לוֹמַר לוֹ.", + "ב שֶׁיִּהְיוּ (לז) הַמְסַפְּרִים שְׁנַיִם.", + "ג שֶׁלֹּא יְסֻבַּב הֶזֵּק לְהַמְאַנְּה עַל פִּי דִּבּוּרָם, יוֹתֵר מִכְּפִי הַדִּין שֶׁהָיָה יוֹצֵא עַל יָדָם בְּבֵית דִּין. אֲבָל אִם (לח) מַכִּירִין אֶת טִבְעוֹ שֶׁל הַמִּתְאַנֶּה, שֶׁיַּפְסִיד לְהַמְאַנְּה יוֹתֵר מִכְּפִי הַדִּין, וְלֹא יְצַיֵּת דִּינָא אַחַר כָּךְ לְהַמְאַנְּה, אָסוּר לְגַלּוֹת לוֹ בְּכָל גַּוְנִי.", + "וְעִם הַחֲמִשָּׁה פְּרָטִים הָרִאשׁוֹנִים יֵשׁ בְּסַךְ הַכֹּלּ שְׁמוֹנָה פְּרָטִים, וְאֵינוֹ מָצוּי שֶׁיִּתְקַבְּצּוּ כִּלָּם, וַאֲפִלּוּ אִם יִתְקַבְּצוּ, אֵינוֹ מוֹעִיל, רַק לְהִנָּצֵל מֵעֶצֶם דִּבּוּר הָאָסוּר, אֲבָל עַל כָּל פָּנִים מִמְסַיֵּעַ יְדֵי עוֹבְרֵי עֲבֵרָה לָא נָפֵיקּ {לא יצא}, שֶׁעַל פִּי דִּין אָסוּר לוֹ לְהַשּׁוֹמֵעַ לַעֲשׂוֹת מַעֲשֶׂה עַל פִּי דִּבּוּרָם, אֲפִלּוּ אִם סִפְּרוּ לוֹ הַרְבֵּה אֲנָשִׁים, כָּל זְמַן שֶׁלֹּא הֵעִידוּ עָלָיו בְּבֵית דִּין, וְהִרְשׁוּהוּ בֵּית דִּין לַעֲשׂוֹת כֵּן, כַּמְבֹאָר לְעֵיל בִּכְלָל ו' סָעִיף ט' וְי'. עַל כֵּן יֵשׁ לִזָּהֵר מְאֹד מִלְּגַלּוֹת לְאִישׁ, שֶׁטִּבְעוֹ לַעֲשׂוֹת דִּין בְּעַצְמוֹ בְּלִי רְשׁוּת מִבֵּית דִּין, וְעַיֵּן לְעֵיל בְּסָעִיף ו'.", + "וְעַתָּה אָחִי רְאֵה גַּם רְאֵה, אֵיךְ, שֶׁבַּעֲוֹנוֹתֵינוּ הָרַבִּים, כַּמָּה וְכַמָּה אֲנָשִׁים נִכְשָׁלִין בָּזֶה מְאֹד, שֶׁכַּאֲשֶׁר אֶחָד לוֹקֵחַ סְחוֹרָה מֵּחֲנוּת, וְקָנָה אוֹתָה בִּמְשִׁיכָה כַּדִּין, וּמַרְאֶה לַחֲבֵרוֹ, אִם שָׁוֶה הַמִּקָּח שֶׁשִּׁלֵּם אוֹ לֹא, לֹא דַּי שֶׁאֵינוֹ מְשַׁבְּחוֹ, עוֹד הוּא מְגַנֵּהוּ לוֹמַר: כִּי רִמָּה אוֹתְךָ מְאֹד. וְאֵינוֹ מְדַקְדֵּק עַל עַצְמוֹ בִּשְׁעַת מַעֲשֶׂה לֵידַע הֵיטֵב אֶת מִקָּחָהּ, כְּפִי מַה שֶּׁהִיא נִמְכֶּרֶת עַתָּה בַּשּׁוּק, כִּי כַּמָּה פְּעָמִים מִשְׁתַּנְּה הַשַּׁעַר בִּזְמַן קָצָר. וְגַם לֵידַע כַּמָּה הוֹנָה אוֹתוֹ, אִם יֵשׁ בּוֹ שִׁעוּר אוֹנָאָה עַל פִּי דִּין תּוֹרָה. וְגַם מָתַי הוֹנָה אוֹתוֹ, כִּי אוּלַי כְּבָר עָבַר הַשִּׁעוּר, כְּדֵי שֶׁיַּרְאֶה לְתַגָּר וְלִקְרוֹבוֹ, וּלְלֹא תּוֹעֶלֶת יִהְיֶה, רַקּ בִּדְבָרָיו יַכְנִיס שִׂנְאָה חֲזָקָה בְּלִבּוֹ עַל הַשֶּׁכְּנֶגְדּוֹ, וְהוּא רוֹכֵל מַמָּשׁ, שֶׁטּוֹעֵן דְּבָרִים מִזֶּה לָזֶה.", + "וְהַרְבֵּה פְּעָמִים אֵרַע, שֶׁמִּשִּׂנְאָה דִּבֵּר עָלָיו, וְנִתְבָּרֵר אַחַר כָּךְ, כִּי שָׁוֶה הַמָּעוֹת שֶׁנָּתַן בַּעֲדוֹ. וְהַרְבֵּה פְּעָמִים אֵרַע מִזֶּה הֶפְסֵד מָעוֹת לְהַשֶּׁכְּנֶגְדּוֹ, כִּי יְסִיתֵהוּ לֵאמֹר: לֵךְ הַחְזֵר לוֹ הַסְחוֹרָה וּטְרוף אוֹתָה בְּפָנָיו, וְאִם אַתָּה מִתְבַּיֵּשׁ בְּעַצְּמְךָ, שְׁלַח אוֹתָה לוֹ עַל יְדֵי אַחֵר, וְאִם לֹא יִרְצֶּה לְקַבְּלָה מִמְּךָ, לֹא תְּשַׁלֵּם לוֹ הַמָּעוֹת שֶׁאַתָּה חַיָּב לוֹ לִסְחוֹרָה זוֹ אוֹ מִכְּבָר, (וְכַמָּה פְּעָמִים הוּא זֶה שֶׁלֹּא כַּדִּין, וְגֶזֶל וְעֹשֶקּ מַמָּשׁ הוּא), וּכְשֶׁהוּא מֵבִיא אֶת הַסְחוֹרָה לַמּוֹכֵר, וְהַמּוֹכֵר אֵינוֹ רוֹצֶה לְקַבֵּל מִמֶנּוּ, בְּאָמְרוֹ, שֶׁהוּא מַפְסִידוֹ שֶׁלֹּא כְּדִין תּוֹרָה, בָּאִים לִידֵי מְרִיבָה וּנְאָצוֹת גְּדוֹלוֹת אֶחָד לַחֲבֵרוֹ.", + "רְאֵה, כַּמָּה רָעוֹת עָשָׂה הָרוֹכֵל הַזֶּה: שֶׁעָבַר עַל לָאו דְּלֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ, (אִם אֵינוֹ מְדַקְדֵּק עַל עַצְּמוֹ בְּמַה שֶּׁכָּתַבְנוּ לְעֵיל), וְעַל לִפְנִי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל, שֶׁיָּעַץ לַחֲבֵרוֹ לְהַחְזִיר לוֹ הַסְחוֹרָה שֶׁלֹּא כַּדָּת אוֹ שְׁאָר הֶפְסֵדִים, וְלָבוֹא עַל יָדוֹ לִידֵי מַחֲלֹקֶת, לַעֲבֹר עַל לָאו דְּלֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ, וּלְכַמָּה לָאוִין אֲחֵרִים, שֶׁיּוֹצְאִים עַל יְדֵי מַחֲלֹקֶת, רַחֲמָנָא לִיצְלָן. וְאִם כֵּן מַה מְּאֹד רָאוּי לִזָּהֵר, שֶׁלֹּא לְהִתְעָרֵב בְּעִנְיָנִים כָּאֵלּוּ, אִם לֹא שֶׁיִּתְבּוֹנֵן הֵיטֵב בְּכָל מַה שֶּׁכָּתַבְנוּ לְעֵיל, וְאָז יִהְיֶה ה' בְּעֶזְרוֹ, שֶׁלֹּא יָבוֹא שׁוּם מִכְשׁוֹל עַל יָדוֹ." + ], + [ + "אִם (לט) נַעֲשָׂה דָּבָר לִרְאוּבֵן שֶׁלֹּא כַּהֹגֶן, אַךְ לֹא נוֹדַע לוֹ, מִי עָשָׂה לוֹ אֶת הַדָּבָר. וּבָא רְאוּבֵן זֶה וְשָׁאַל לְשִׁמְעוֹן: מִי עָשָׂה לִי אֶת הַדָּבָר הַזֶּה? אַף שֶׁהוּא מֵבִין, שֶׁרְאוּבֵן חוֹשְׁדוֹ בָּזֶה, אָסוּר לְגַלּוֹת לוֹ אֶת שֵׁם הָעוֹשֶׂה, אַף שֶׁהוּא רָאָה בְּעַצְּמוֹ. רַקּ יָשִׁיב לוֹ: אֲנִי לֹא עָשִׂיתִי אֶת הַדָּבָר *, (אִם לֹא שֶׁהוּא דָּבָר אֲשֶׁר אֲפִלּוּ אִם לֹא הָיָה חוֹשְׁדוֹ כְּלָל בָּזֶה וְלֹא הָיָה שׁוֹאֲלוֹ, הָיָה גַּם כֵּן צָרִיךְ לְסַפֵּר לוֹ מֵעַצְמוֹ, כְּגוֹן שֶׁנִּשְׁלְמוּ בּוֹ כָּל הַפְּרָטִים הַנַּל בִּתְחִלַּת הַסִימָן, וּכְמוֹ שֶׁכָּתַבְנוּ לְעֵיל בְּסָעִיף ז'), וּכְמוֹ שֶׁנִּתְבָּאֵר לְעֵיל בְּחֵלֶק א' בִּכְלָל י' בְּסָעִיף יז לְעִנְיַן לָשׁוֹן הָרָע, וְעַיֵּן שָׁם הֵיטֵב, כִּי כָּל הַסְבָרוֹת הַנִּזְכָּרוֹת שָׁם בִּמְקוֹר הַחַיִּים וּבִבְאֵר מַיִם חַיִּים, בֵּין לְעִנְיַן דִּינָא וּבֵין לְעִנְיַן לָצֵאת יְדֵי שָׁמַיִם, שַׁיָּךְ גַּם בָּזֶה.", + "*הגהה: אך יש לזהר, שלא להורות קלא מזה הדין לענין אם היה הוא גם כן מן המנויין, כגון, לפי מה שמצוי בענין טובי העיר, שיושבים ומעינים בדבר הנהגת אנשי העיר, אפלו אם הוא לא הסכים עמהם בענין זה, ולפי דעתו שלא כהגן הוא מה שהסכימו בענין ההוא נגד ראובן, אך הם רבו עליו ובטלו את דעתו. ואחר כך בא ראובן ושואלו, אם גם ידו היתה בענין זה, אף שראובן חושדו בזה, אף על פי כן (מ) אסור לו מן הדין להשיב, אפלו בלשון: אני לא עשיתי את הדבר הזה, וכל שכן לגלות בפרוש את שמם, ורוכל מקרי עבור זה, וכמו שבארנו לעיל בחלק א' כלל ב' סעיף יא, עין שם היטב. " + ], + [ + "וְעַתָּה נָבוֹא לְבָאֵר מַה שֶּׁנִּכְשָׁלִין בָּזֶה הַרְבֵּה אֲנָשִׁים, וַאֲצַיֵּר צִּיּוּר אֶחָד, וּמִמֶּנּוּ יָקִישׁ הַמַּשְׂכִּיל לְכָל כַּיּוֹצֵא בָּזֶה.", + "לְפִי מַה שֶּׁמָּצוּי, שֶׁאֶחָד מֵבִיא סְחוֹרָה לָעִיר לִמְכֹּר, וּבָאִים אֶצְלוֹ קוֹנִים הַרְבֵּה, וְרָגִיל מְאֹד, שֶׁמִּי שֶׁאֵין לוֹ מָעוֹת בִּשְׁעַת מַעֲשֶׂה, הוּא בּוֹרֵר סְחוֹרָה וּמְבַקֵּשׁ מֵהַמּוֹכֵר, שֶׁלֹּא יִמְכֹּר אֶת הַסְחוֹרָה לְאַחֵר, כִּי הוּא יֵלֵךְ וְיָבִיא לוֹ מָעוֹת, וּבְתוֹךְ כָּךְ בָּאִים אֶצְלוֹ קוֹנִים אֲחֵרִים וּמַפְצִירִים בּוֹ הַרְבֵּה, שֶׁיִּמְכֹּר לָהֶם אוֹתָה הַסְחוֹרָה שֶׁבָּרַר הָרִאשׁוֹן, וְנִתְרַצָּה לָהֶם. וְאַחַר כָּךְ כְּשֶׁבָּא הָרִאשׁוֹן וּמְבַקֵּשׁ מֵאִתּוֹ, שֶׁיִּתֵּן לוֹ אֶת הַסְחוֹרָה שֶׁבָּרַר מִתְּחִלָּה, הוּא מֵשִׁיבוֹ: פְּלוֹנִי בָּא, וְלֹא הָיִיתִי רוֹצֶה לָתֵת לוֹ, וְהִשְׁלִיךְ אֶת הַמָּעוֹת וְלָקַח אֶת הַסְחוֹרָה, וּבְעַל כָּרְחִי נִתְרַצֵּיתִי לוֹ, שֶׁלֹּא הָיִיתִי רוֹצֶה לְהִתְקוֹטֵט עִמּוֹ. כְּגוֹן זֶה, עָבַר עַל לָאו גָּמוּר דְּ\"לֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ\", הֲגַם (מא) שֶׁעַוְלָה גְּדוֹלָה עָשָׂה אוֹתוֹ, שֶׁהִפְצִיר לָתֵת לוֹ אֶת הַסְחוֹרָה שֶׁבָּרַר הָרִאשׁוֹן, מִכָּל מָקּוֹם, כֵּיוָן (מב) שֶׁמָּכַר לוֹ וְקִבֵּל הַמָּעוֹת מֵאִתּוֹ, בְּוַדַּאי מְכִירָה גְּמוּרָה הִיא, וְלֹא תֵּצֵּא שׁוּם תּוֹעֶלֶת, מִזֶּה שֶׁיְּגַלֶּה לוֹ שֵׁם הַמַּפְצִּיר, רַק שֶׁיּכְנִיס לוֹ שִׂנְאָה בְּלִבּוֹ עָלָיו, וְזוֹ הִיא רְכִילוּת גְּמוּרָה, וְכַנַּ\"ל בִּכְלָל א' סָעִיף ג', וְזֶה הַדִּין דּוֹמֶה בְּכָל פְּרָטָיו לְסָעִיף י\"ד הַנַּ\"ל.", + "וּמִכָּל שֶׁכֵּן לְפִי מַה שֶּׁמָּצוּי כַּמָּה פְּעָמִים, שֶׁלֹּא הִפְצִיר בּוֹ הַשֵּׁנִי הַזֶּה כָּל כָּךְ וְלֹא הוֹדִיעוֹ שֶׁפָּסַק עַל הַסְחוֹרָה הַזּוֹ עִם אַחֵר, וְרַק לְטוֹבַת עַצְמוֹ מָכַר לוֹ אֶת הַסְחוֹרָה הַזּוֹ (מג) בְּאֵיזֶה טַעַם שֶׁהָיָה לוֹ, וּכְדֵי שֶׁלֹּא יִהְיֶה לַקּוֹנְה הָרִאשׁוֹן תַּרְעוֹמוֹת עָלָיו, שֶׁיֹּאמַר עָלָיו, שֶׁהוּא מְשַׁנְּה בִּדְבָרָיו, הוּא מֵסִיר הָעַוְלָה מֵעַצְמוֹ וְנוֹתְנָה עַל חֲבֵרוֹ, בְּוַדַּאי הוּא עָוֹן גָּדוֹל עַד מְאֹד, כִּי הוּא בִּכְלַל מוֹצִיא שֵׁם רָע, וְשַׁיָּךְ בּוֹ כָּל הַלָּאוִין וְהָעֲשִׂין הַמְבֹאָרִין לְעֵיל בַּפְּתִיחָה.", + "וְצָרִיךְ לִזָּהֵר מְאֹד בְּעִנְיָן כָּזֶה, שֶׁלֹּא לְגַלּוֹת לוֹ שֵׁם הַלּוֹקֵחַ הַשֵּׁנִי שֶׁלָּקַח הַסְחוֹרָה, אֲפִלּוּ אִם יִרְצֶה הַמּוֹכֵר הַזֶּה לְהַמְשִׁיךְ הָעַוְלָה עַל עַצְּמוֹ, וְלוֹמַר: אֲנִי הוּא שֶׁשָּׁגַגְתִּי בָּעִנְיָן הַזֶּה, כִּי הוּא לֹא יָדַע מִזֶּה, שֶׁאַתָּה פָּסַקְתָּ עִמִּי מִתְּחִלָּה. כִּי רָגִיל הוּא מְאֹד, שֶׁאֲפִלּוּ בְּאֹפֶן זֶה יַכְנִיס שִׂנְאָה בְּלִבּוֹ עַל הַלּוֹקֵחַ הַשֵּׁנִי, שֶׁיַּחְשֹׁב עָלָיו שֶׁהוּא יָרַד לְחַיָּיו. רַקּ יָשִׁיב לוֹ הַמּוֹכֵר סְתָם: אֲנִי מְכַרְתִּיהָ בִּשְׁגָגָה לְאַחֵר.", + "וְדַע דְּכָל מַה שֶּׁכָּתַבְנוּ בְּסֵפֶר זֶה מֵעִנְיַן גֹּדֶל הַזְּהִירוּת מֵעֲוֹן לָשׁוֹן הָרָע, הַיְנוּ לְמִי שֶׁהוּא עֲדַיִן בִּכְלַל \"עֲמִיתֶךָ\" . אֲבָל בְּאוֹתָן הָאֲנָשִׁים, הַכּוֹפְרִים בְּתוֹרַת ה', אֲפִלּוּ רַק בְּאוֹת אַחַת, וְהַמַּלְעִיגִים מִדִּבְרֵי חֲזַ\"ל, מִצְוָה לְפַרְסֵם דַּעְתָּם הַכּוֹזֶבֶת לְעֵינֵי הַכֹּל וּלְגַנּוֹתָם, כְּדֵי שֶׁלֹּא יִלְמְדוּ מִמַּעֲשֵׂיהֶם הָרָעִים." + ] + ] + } + }, + "Illustrations": { + "Illustration 1": [ + "אִם הוּא רוֹאֶה, שֶׁרְאוּבֵן רוֹצֶה לְהִשְׁתַּתֵּף עִם שִׁמְעוֹן בְּעִנְיְנִי הַמִּסְחָר, וְשִׁמְעוֹן אֵינוֹ מַכִּירוֹ בְּטִבְעוֹ. וְהוּא מַכִּיר הֵיטֵב לִרְאוּבֵן מִכְּבָר, שֶׁאֵינוֹ חוֹשֵׁשׁ לְמָמוֹן אֲחֵרִים מִפְּנִי טִבְעוֹ הָרַע, יַזְהִיר לָזֶה מִתְּחִלָּה, שֶׁלֹּא יִשְׁתַּתֵּף עִמּוֹ,* וְאֵין בָּזֶה מִשּׁוּם לָשׁוֹן הָרָע. וְגַם בָּזֶה צָרִיךְ לִזָּהֵר מְאֹד, שֶׁלֹּא יַחְסְרוּ בּוֹ כָּל הַפְּרָטִים הַנַּל כְּלָל ט' סָעִיף ב'.", + "*הגהה: והזהר אחי, שלא תטעה להתיר מטעם זה, אם אתה רואה, שאחד רוצה להשתתף עם חברו ואינו מכירו כל כך, ואתה מכירו, כי הוא עתה שפל במצבו, (א) ותרצה לילך ולגלות לשתפו דבר זה כדי שלא ישתתף אתו, דעון גדול הוא, כמו דאיתא ברמבם פרק ז' מהלכות דעות (הלכה ה'), וזה לשונו: והמספר דברים שגורמים, אם נשמעו איש מפי איש, להזיק חברו בגופו או להצר לו, הרי זה לשון הרע. ואין דומה כלל לשאר ענינים שהצרכנו לגלות, דהתם הוא מציל על ידי, זה את האיש, שהוא מגלה לו מעצם ההזק או הרעה, מה שאין כן בזה, (ב) דאין לנו שום ראיה להחליט, דיגיע לו על ידי השתתפותו הזק ורעה, כאשר בארתי הכל בבאר מים חיים. " + ], + "Illustration 2": [ + "וְאִם כְּבָר נִשְׁתַּתֵּף עִמּוֹ מִצַּד שֶׁלֹּא הָיָה מַכִּירוֹ, וְזֶה מַכִּירוֹ בְּעֶצֶם טִבְעוֹ וְכַנַּל, תָּלוּי בָּזֶה, אִם הוּא יוֹדֵעַ שֶׁדְּבָרָיו לֹא יִתְקַבְּלוּ לְפָנָיו, רַק לְעִנְיַן לָחוּשׁ לְבַד, דְּהַיְנוּ, שֶׁלֹּא יִסְמֹךְ עָלָיו מֵעַתָּה בְּעִנְיְנִי הָעֵסֶק וְנֶאֱמָנוּת הַחֶשְׁבּוֹנוֹת מִכלּ וָכֹל, רַק גַּם הוּא יַשְׁגִּיחַ בְּכָל עִנְיָן וְעִנְיָן, כְּדֵי שֶׁלֹּא יָבוֹא לִידֵי הֶפְסֵד, צָרִיךְ לְגַלּוֹת לוֹ, אַךְ גַּם בָּזֶה צָרִיךְ לִזָּהֵר מְאֹד, שֶׁלֹּא יַחְסְרוּ הַפְּרָטִים הַנַּל בְּסָעִיף א'. אֲבָל אִם הוּא רוֹאֶה, שֶׁדְּבָרָיו יִתְקַבְּלוּ מְאֹד לִפְנִי הַשּׁוֹמֵעַ, וְעַל יְדֵי זֶה יָבוֹא הֶפְסֵד מַמָּשׁ לְהשֶּׁכְּנֶגְדּוֹ, דְּהַיְנוּ, (ג) שֶׁיְּבַטֵּל מֵעַצְּמוֹ הַשֻּׁתָּפוּת שֶׁעִמּוֹ אוֹ שְׁאָר עִנְיְנִי הֶזֵּק, (ד) אָסוּר לְגַלּוֹת לוֹ." + ], + "Illustration 3": [ + "וְדַע עוֹד, דִּמְאֹד צָרִיךְ לִזָּהֵר שֶׁלֹּא לְיַעֵץ לִרְאוּבֵן, שֶׁיִּשְׁתַּתֵּף עִם שִׁמְעוֹן, אִם הוּא יוֹדֵעַ שׁוּם רֵעוּתָא {דבר רע}, שֶׁיּוּכַל לִהְיוֹת עַל יְדֵי שֻׁתְּפוּתָם, כְּגוֹן מִפְּנִי עֲנִיּוּתוֹ, וְכָל שֶׁכֵּן אִם אֵינֶנּוּ אִישׁ נֶאֱמָן כָּל כָּךְ. וְהוּא הַדִּין לְעִנְיַן שִׁדּוּךְ אוֹ אֻמָּן וּכְהַאי גַּוְנָא. דַּאֲפִלּוּ בָּאֳפָנִים, שֶׁאָסוּר לֵילֵךְ וּלְהַרְגִּיל עַל שִׁמְעוֹן, כְּגוֹן לֵילֵךְ וּלְסַפֵּר עָלָיו לִפְנֵי רְאוּבֵן שֶׁאֵינֶנּוּ תַּקִּיף בְּמַעֲמָדוֹ וְכַנַּ\"ל. וּכְהַאי גַּוְנָא בְּשִׁדּוּךְ וּבְאֻמָּן, כָּל אֶחָד לְפִי עִנְיָנוֹ, הַיְנוּ, דַּוְקָא לֵילֵךְ וּלְהָרַע לוֹ, אָסוּר בְּכַמָּה גַּוְנִי מִטַּעַם רְכִילוּת.", + "אֲבָל לְהֶפֶךְ, דְּהַיְנוּ, לְהָרַע לִרְאוּבֵן וּלְיַעֵץ אוֹתוֹ, שֶׁיַּעֲשֶׂה הַשִּׁתָּפוּת עִמּוֹ, אוֹ שֶׁיִּשְׁתַּדֵּךְ עִמּוֹ, וּכְהַאי גַּוְנָא, אִם הוּא יוֹדֵעַ בְּעַצְמוֹ, שֶׁאִלּוּ הָיָה הַדָּבָר הַזֶּה נוֹגֵעַ לוֹ, כְּגוֹן, שֶׁהוּא הָיָה צָרִיךְ לָעִנְיָנִים הָהֵם, הָיָה מִתְרַחֵק מֵאֲנָשִׁים הָאֵלּוּ, אִסוּר גָּמוּר הוּא לְיַעֵץ אֶת חֲבֵרוֹ בָּזֶה, דְּזֶה הוּא בִּכְלַל 'לפְנִי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל, שֶׁאָמְּרוּ חֲזַ\"ל, שֶׁלֹּא לִתֵּן לוֹ עֵצָה שֶׁאֵינָה הוֹגֶנְת לוֹ. וְיֵשׁ אֲנָשִׁים, שֶׁנִּכְשָׁלִין בְּעִנְיָן זֶה מִפְּנִי נְגִיעָתָם, וְהוּא עָוֹן פְּלִילִי, כִּי חִמּוּד מָמוֹן מַעֲבִירָם עַל לָאו דְּאוֹרַיְתָא." + ], + "Illustration 4": [ + "אִם הוּא רוֹאֶה, שֶׁאֶחָד רוֹצֶה לְהִשְׁתַּדֵּךְ עִם אֶחָד, וְיָדוּעַ לָרוֹאֶה הַזֶּה, כִּי הֶחָתָן יֵשׁ לוֹ חֶסְרוֹנוֹת עֲצוּמִים, כְּפִי הַמְבֹאָר לְקַמָּן בְּסָעִיף ו', מַה נִּקְרָא חֶסְרוֹנוֹת לְעִנְיָן זֶה, וְהַמְחֻתָּן אֵינוֹ יוֹדֵעַ מִזֶּה דָּבָר, וְאִלּוּ הָיָה יוֹדֵעַ, לֹא הָיָה מִתְרַצֶּה לָזֶה, יֵשׁ לְגַלּוֹת לוֹ. אַךְ יֵדַע הַמְעַיֵּן, כִּי יֵשׁ בָּזֶה הַדִּין הַרְבֵּה פְּרָטִים, וּנְבָאֲרֵם לְקַמָּן, וְעַל כִּלָּם צָרִיךְ לָשִׂים עַיִן, קֹדֶם שֶׁיַּתִּיר לְעַצְמוֹ דָּבָר זֶה. גַּם לֹא יְלַמֵּד קֵלָּא לְעַצְּמוֹ מֵעִנְיָן לְעִנְיָן. וְקֹּדֶם שֶׁנַּתְחִיל בְּבֵאוּר דִּין זֶה בְּכָל פְּרָטָיו, נִרְאֶה לְהָסִיר הַמִּכְשׁוֹלִין הָרְגִילִין בָּזֶה, וְאַף כִּי בֶּאֱמֶת אֵין צָרִיךְ לְהַעֲלוֹתָם בַּסֵפֶר, שֶׁהֵם פְּשׁוּטִין מְאֹד, וְאֵין צָּרִיךְ לָזֶה לֹא גְּמָרָא וְלֹא סְבָרָא, אַךְ מִפְּנֵי גֹּדֶל הַקִּלְקוּל הַמָּצוּי עַל יְדֵי זֶה, וּכְהֶתֵּירָא דַּמְיָא לְהוּ {כהתר נדמה לו} לְכַמָּה אֲנָשִׁים, לָכֵן הֻכְרַחְתִּי לְבָאֵר גֹּדֶל תַּרְמִית בַּעֲלֵי הַלָּשׁוֹן בְּעִנְיָן זֶה, אוּלַי יִתֵּן ה', שֶׁיּוֹעִיל לְהָסִיר קְצָּת מֵהָעִוָּרוֹן הַגָּדוֹל הַזֶּה. וְזֶה הֵחֵלִי בְּעֶזְרַת ה'." + ], + "Illustration 5": [ + "מְאֹד צָּרִיךְ לִזָּהֵר מִמִּדּוֹת הַגְּרוּעוֹת, שֶׁרְגִילִים לְגַנּוֹת צַּד אֶחָד לְעֵינֵי צַּד הָאַחֵר עַל עִנְיָנִים שֶׁאֵין בָּהֶם מַמָּשׁ, דְּהַיְנוּ, אִם הֶחָתָן הוּא אִישׁ תַּם, שֶׁאֵינוֹ חָרִיף כָּל כָּךְ לְהָבִין עַרְמוּמִיּוּת שֶׁל בְּנֵי אָדָם וְרַמָּאֻיּוֹתֵיהֶם, אוֹ שֶׁאֵינוֹ רוֹצֶה לְהִתְלוֹצֵּץ כִּשְׁאָר הַבַּחוּרִים אֲשֶׁר כְּגִילוֹ, הֵם מְפַרְסְמִים אוֹתוֹ בָּעִיר עֲבוּר זֶה לְאִישׁ שׁוֹטֶה וּפֶתִי, עַד שֶׁלִּפְעָמִיֹם יִהְיֶה דָּבָר זֶה סִבָּה, שֶׁלֹּא יִרְצוּ לְהִשְׁתַּדֵּךְ עִמּוֹ עֲבוּר זֶה, אוֹ לְבַטֵּל הַשִּׁדּוּךְ שֶׁעָשָׂה כְּבָר, וְכַיּוֹצֵא בָּזֶה רָעוֹת רַבּוֹת, יַכְרֵת ה' כָּל שִׂפְתֵי חֲלָקוֹת עֲבוּר זֶה. כִּי לֹא דַּי שֶׁהֵם בִּכְלַל בַּעֲלֵי לָשׁוֹן הָרָע מֵחֲמַת זֶה, כִּי בְּדִבְרֵי הֲבָלִים הָאֵלּוּ וְכַדּוֹמֶה לָזֶה אֵין מָצוּי אַף פְּרָט אֶחָד מֵהַנַּל בִּכְלָל ט' סָעִיף ב', כִּי גַּם נִקְרָאִים מִן הַתּוֹרָה בְּשֵׁם בַּעֲלֵי מוֹצִיאֵי שֵׁם רָע, מִכֵּיוָן שֶׁהוּא שֶׁקֶר, כְּמוֹ שֶׁכָּתַבְנוּ בְּחֵלֶק א' בִּכְלָל א' וּבִכְלָל ה' מֵעִנְיָן זֶה, וַאֲפִלּוּ אִם הָיָה דָּבָר זֶה אֱמֶת גְּמוּרָה הָיָה צָרִיךְ לָזֶה (ה) כָּל הַפְּרָטִים הַנַּל.", + "(וּבֶאֱמֶת אֵלּוּ הָאֲנָשִׁים הֵם גַּם כֵּן בִּכְלַל מַחֲטִיאֵי הָרַבִּים, כִּי מֵחֲמַת טִבְעָם זֶה הָרַע, שֶׁהֵם מְמַהֲרִים לְהִתְלוֹצֵּץ עַל בְּנֵי אָדָם וְלִשְׁפֹּךְ עֲלֵיהֶם בּוּז וְקָלוֹן, הֵם מַּכְרִיחִים לָאֲנָשִׁים הַתְּמִימִים וְהַיְשָׁרִים בְּלִבּוֹתָם שֶׁיֵּלְכוּ גַּם כֵּן בְּדַרְכֵיהֶם, וּמִתְּחִלָּה הוּא בְּהֶכְרֵחַ, כְּדֵי שֶׁלֹּא יְפַרְסְמוּ אוֹתָם הַלֵּצִּים וּבַעֲלֵי הַלָּשׁוֹן הַנַּל לְשׁוֹטִים וּפְתָאִים אוֹ לְכַנּוֹתָם בְּשֵׁם צְבוּעִים, וְאַחַר כָּךְ מִמֵּילָא נִגְרָרִין אַחֲרֵיהֶם דְּהֶרְגֵּל נַעֲשָׂה טֶבַע, וְכַיָּדוּעַ מַאֲמַד הַגְּמָרָא בַּעֲבוֹדָה זָרָה: אִם הָלַךְ סוֹפוֹ לַעֲמֹד, וְאִם עָמַד סוֹפוֹ לֵישֵׁב.)", + "וּמַה מְּאֹד צָרִיךְ לְהִתְגַּבֵּר עַל עַצְּמוֹ, שֶׁלֹּא לָתֵת יָד לְכַתְּחִלָּה לָאֲנָשִׁים הַלָּלוּ, דְּהַיְנוּ, שֶׁלֹּא לָרִיב עִמָּהֶם, רַקּ יִתְחַזֵּק מְאֹד, שֶׁלֹּא לְהִתְחַבֵּר עִמָּהֶם כְּלָל, כְּמוֹ שֶׁכָּתוּב {משלי א' יא טז}: אִם יֹאמְרוּ לְךָ לְכָה אִתָּנוּ וְגוֹ' מְנַע רַגְלְךָ מִנְּתִיבָתָם, כִּי רַגְלֵיהֶם לָרַע יָרוּצוּ וְגוֹ'. וְאָמְדוּ חֲזַל בְּעֵדֻיּוֹת {פרק ה' משנה ו'}: מוּטָב שֶׁיִּקָּרֵא אָדָם שׁוֹטֶה כָּל יָמָיו, וְאַל יִהְיֶה רָשָׁע שָׁעָה אַחַת לִפְנִי הַמָּקוֹם; וְנָקַט לְשׁוֹן קְרִיאָה, לְפִי הָעִנְיָן שֶׁשַּׁיָּךְ שָׁם, אֲבָל בֶּאֱמֶת נָכוֹן לְאָדָם, שֶׁיַּעֲשֶׂה אֲפִלּוּ מַעֲשֵׂה שְׁטוּת בַּיָּדַיִם, רַקּ שֶׁלֹּא יִהְיֶה עָלָיו שֵׁם רָשָׁע, אֲפִלּוּ שָׁעָה אַחַת לְמַעְלָה, מִמַּה שֶּׁמָּצִּינוּ בִּקְּרָא אֵצֶּל דָּוִד, שֶׁעָשָׂה עַצְּמוֹ כְּשׁוֹטֶה בְּבֵית אֲבִימֶלֶךְ, כְּדֵי שֶׁלֹּא יִתָּפֵשׂ בְּיָדוֹ, קַל וָחֹמֶר לִפְנִי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא. וְגַם מִמַּה שֶּׁאָמְרוּ חֲזַל בְּחוּלִין {דף ה'} עַל הַפָּסוּק {תּהִלִּים לו ז'}: אָדָם וּבְהֵמָה תוֹשִׁיעַ ה', אֵלּוּ בְּנֵי אָדָם, שֶׁהֵם עֲרוּמִים בְּדַעַת, וּמְשִׂימִים עַצְמָם כַּבְּהֵמָה. וְעַיֵּן בְּרָכוֹת {דף יט}: הַמּוֹצֵא כִּלְאַיִם בְּבִגְדוֹ וְכוּ', מַאי טַעְמָא? אֵין חָכְמָה וְכוּ').", + "וְכֵן לֵילֵךְ וּלְבַזּוֹת לְאֶחָד מֵהַצְּדָדִים (ו) בִּגְנוּת מַעֲשֵׂי אֲבוֹתָיו, גַּם כֵּן בִּכְלַל לִישָׁנָא בִּישָׁא הוּא, כְּמוֹ שֶׁמְּבֹאָר לְעֵיל בִּכְלָל ד'." + ], + "Illustration 6": [ + "וְעַתָּה נַחְזֹר לְבָאֵר מַה שֶּׁהִתַּרְנוּ בִּתְחִלַּת סָעִיף ד', אִם הֶחָתָן יֵשׁ לוֹ חֶסְרוֹנוֹת עֲצּוּמִים, כִּי יֵשׁ נָפְקָא מִנַּה {הבדל} בֵּין הַחֶסְרוֹנוֹת. דְּהַיְנוּ, אִם הַחִסָרוֹן הוּא מִצַּד חֳלִי גּוּפוֹ, וְהַמְחֻתָּן אֵינוֹ מַכִּיר אוֹתוֹ, מִצַּד שֶׁהוּא דָּבָר פְּנִימִי אֲשֶׁר לֹא נִגְלָה לַכֹּל, פָּשׁוּט הוּא, דְּאֵין עַל הַמְגַלֶּה עִנְיָן זֶה (ז) חֲשַׁשׁ אִסוּר רְכִילוּת, אַךְ שֶׁלֹּא יַחְסְרוּ בָּזֶה (ח) הַפְּרָטִים הַנַּל בִּכְלָל ט' סָעִיף ב', וּבֵאַרְתִּים פֹּה בִּבְאֵר מַיִם חַיִּים.", + "וְעוֹד יֵשׁ אֹפֶן שֵׁנִי, דְּצָרִיךְ לְגַלּוֹת לוֹ, הַיְנוּ, אִם נִשְׁמַע עַל הֶחָתָן, שֶׁיֵּשׁ בּוֹ אֶפִיקוֹרְסוּת, חַס וְשָׁלוֹם, (ט) צָרִיךְ לְגַלּוֹת לוֹ, וְעַל זֶה נֶאֶמְרוּ סְמוּכִין: לֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ, אֲבָל לֹא תַעֲמֹד עַל דַּם רֵעֶךָ.", + "אֲבָל אִם הַחִסָרוֹן הוּא מִצַּד מִעוּט חָכְמַת הַתּוֹרָה שֶׁיֵּשׁ בּוֹ, אֵין לְגַלּוֹת לוֹ, דְּאִיהוּ דְּאַפְסִיד אֲנַפְשֵׁה {הפסיד את עצמו}, דְּהָיָה לוֹ לְהוֹלִיכוֹ אֵצֶּל בַּעֲלֵי תּוֹרָה, שֶׁיְּנַסוּ אֶת כֹּחַ חָכְמָתוֹ וִידִיעָתוֹ, עַד הֵיכָן מַּגַּעַת, (וְאִם עָשָׂה כֵן, הֵם צְרִיכִים לוֹמַר הָאֱמֶת, כִּי מִשְּׁנֵי הַצְּדָדִים (י) נִתְרַצּוּ בַּדָּבָר לְכַתְּחִלָּה), וּמִדְּלֹא עָשָׂה כֵן נִתְרַצָּה בַּדָּבָר.", + "(וּלְבַד כָּל אֵלֶּה, מִי שֶׁיִּרְצֶה לְהַתִּיר זֶה, מֵחֲמַת שֶׁאֵינוֹ יָכוֹל לִרְאוֹת בְּאוֹנָאַת חֲבֵרוֹ, שֶׁהַשַּׁדְכָנִים מְרַמִּים אֶת הַמְחֻתָּן, צָרִיךְ שֶׁיְּשַׁעֵר מִתְּחִלָּה, כִּי מָעוֹת הַנְּדוּנְיָא וְהַסְפָּקַת הַמְּזוֹנוֹת וּלְבִישַׁת הַבְּגָדִים, שֶׁהַמְחֻתָּן מַבְטִיחַ, הוּא דָּבָר אֲמִתִּי שֶׁלֹּא יְכַזֵּב בּוֹ, דְּבִסְתָם אֵין לְמַהֵר וּלְהַתִּיר דָּבָר זֶה, כִּי עֵינֵינוּ רוֹאוֹת, כִּי הַרְבֵּה מֵהֶם אֵין מְקַיְּמִים, וְאִם כֵּן תּוּ לֹא שַׁיָּךְ בּוֹ אוֹנָאָה, כִּי כְּמוֹ שֶׁהֶחָתָן מְרַמֶּה לְהַמְחֻתָּן, כֵּן הַמְחִתָּן מְרַמֵּהוּ, וְיָצָא זֶה בָּזֶה. וּלְבַד כָּל זֶה צָרִיךְ גַּם כֵּן בָּזֶה כָּל הַפְּרָטִים הַכְּתוּבִים לְמַעְלָה בִּכְלָל ט' סָעִיף ב')." + ], + "Illustration 7": [ + "וְהוּא הַדִּין לְגַלּוֹת לֶחָתָן אֶת עִנְיַן הַמְחֻתָּן, גַּם כֵּן דִּינָא כַּנַּל, דְּהַיְנוּ, אִם הוּא יוֹדֵעַ חֹלִי הַפְּנִימִית שֶׁיֵּשׁ בַּמְשֻׁדֶּכֶת, אַךְ הֵם מַסְתִּירִים מֵהֶחָתָן, אֵין עַל הַמְגלֶּה חֲשַׁשׁ אִסוּר רְכִילוּת, אַךְ שֶׁלֹּא יַחְסְרוּ בָּזֶה הַפְּרָטִים הַנַּל (וּבֵאַרְתִּים בִּבאֵר מיִם חיִּים ס\"קּ ח').", + "וְכֵן אִם נִשְׁמַע עַל בֵּית הַמְחֻתָּן שֶׁלּוֹ, כִּי הוּא בֵּית פְּרִיצּוּת, וְדָבָר זֶה יָדוּעַ שֶׁהוּא סִבָּה גְּדוֹלָה לְהַפְסִיד עַל יְדֵי זֶה הַתַּכְלִית הַנִּרְצֶה, גַּם כֵּן צָרִיךְ לְגַלּוֹת דָּבָר זֶה, וּבָזֶה אֵין צָרִיךְ הַפְּרָטִים הַנַּל, (ועיֵּן בִּבאר מַיִם חיִּים סָעִיף קָּטָן ט'). רַק שֶׁיִּתְבּוֹנֵן, אִם יִהְיוּ דְּבָרָיו נִשְׁמָעִים, דִּבְשִׁדּוּךְ מָצוּי מְאֹד שֶׁלֹּא יִשְׁמַע לוֹ, וְיָבוֹא הַדָּבָר אַחַר כָּךְ רַקּ לִרְכִילוּת." + ], + "Illustration 8": [ + "אֲבָל אִם הוּא מַכִּיר לְפִי הָעִנְיָן, שֶׁהַמְחֻתָּן מְרַמֶּה לֶחָתָן בְּעִנְיַן הַנָּדָן {נדוניה} אוֹ הַמְּזוֹנוֹת, מְּאֹד וּמְאֹד צָּרִיךְ לְהִתְיַשֵּׁב בַּדָּבָר, קֹדֶם שֶׁיְּגַלֶּה זֶה לֶחָתָן, כִּי צָרִיךְ לָזֶה הַרְבֵּה פְּרָטִים:", + "א שֶׁיִּתְבּוֹנִן הֵיטֵב, שֶׁהוּא מְרַמֵּהוּ בֶּאֱמֶת, דְּהַיְנוּ, שֶׁיַּכִּיר בְּבֵרוּר אֶת טִבְעוֹ הָרַע אוֹ אֶת גֹּדֶל עֲנִיּוּתוֹ, אוֹ שֶׁשָּׁמַע מִמֶּנּוּ בְּפֵרוּשׁ, שֶׁאֵינוֹ מַבְטִיחַ, רַק לְפָנִים. (וְלֹא יַחְלִיט תֵּכֶף אֶת הָעִנְיָן בְּדַעְתּוֹ לַחֲשֹׁב עַל הַמְחֻתָּן, דְּמִפְּנֵי שֶׁהוּא אֵינוֹ תַּקִּיךְ בְּמַעֲמָדוֹ, בְּוַדַּאי לֹא יִתֵּן לוֹ הַנָּדָן אוֹ הַמְּזוֹנוֹת שֶׁהִבְטִיחַ, דַּהֲלֹא אָנוּ רוֹאִים כַּמָּה פְּעָמִים, שֶׁאֲנָשִׁים כָּאֵלּוּ מְשַׁלְּמִין אֶת הִתְחַיְּבוּתָם יוֹתֵר מִן בַּעֲלֵי הַבָּתִּים הַגְּבוֹהִים).", + "ב צָּרִיךְ לֵידַע, שֶׁאִלּוּ הָיָה הֶחָתָן יוֹדֵעַ זֶה לֹא הָיָה מִתְרַצֶּה לוֹ, דִּפְעָמִים הַרְבֵּה מָצּוּי שֶׁהֶחָתָן אֵינוֹ רוֹצֶה, רַק לְהוֹצִיא מֵהַמְחֻתָּן כָּל מַה שֶּׁהוּא יָכוֹל, אֲבָל אֵינוֹ תָּלוּי בָּזֶה כְּלָל עִקַּר הַשִּׁדּוּךְ, וּבְאֹפֶן זֶה בְּוַדַּאי לֹא שַׁיָּךְ הֶתֵּר זֶה לֵילֵךְ וּלְגַלּוֹת לוֹ. (אִם לֹא שֶׁהוּא רוֹאֶה, שֶׁדְּבָרָיו יִהְיוּ (יא) תּוֹעֶלֶת לֶחָתָן, שֶׁיִּתְיַעֵץ אֵיךְ לְהוֹצִיא מֵהַמְחֻתָּן בַּטּוּחוֹת עַל זֶה).", + "ג שֶׁמִּצַּד הֶחָתָן לֹא תִּהְיֶה רְמִיָּה, דְּאִם גַּם הֶחָתָן מְרַמֵּהוּ בְּאֵיזֶה עִנְיָן שֶׁיִּהְיֶה, יָצָא זֶה בָּזֶה, וּפָשׁוּט דְּאָסוּר לְגַלּוֹת לוֹ.", + "וּלְבַד זֶה צָרִיךְ גַּם כֵּן לָזֶה (יב) שְׁאָר הַפְּרָטִים הַנַּל. עַל כֵּן אֵין לְמַהֵר לְגַלּוֹת, כִּי אִם אַחַר שֶׁיִּתְבּוֹנֵן הֵיטֵב בָּזֶה, כִּי נִשְׁלְמוּ כָּל הַדְּבָרִים שֶׁכָּתַבְנוּ." + ], + "Illustration 9": [ + "וְאִם כְּבָר נִשְׁתַּדֵּךְ עִמּוֹ, וְהוּא מַכִּיר לְפִי הָעִנְיָן, שֶׁהַמְחֻתָּן יְרַמֶּה אֶת הֶחָתָן בְּעִנְיַן הַנָּדָן אוֹ הַמְּזוֹנוֹת. תָּלוּי בָּזֶה, (יג) אִם הוּא רוֹאֶה, שֶׁדְּבָרָיו לֹא יִתְקַבְּלוּ בְּאָזְנֵי הֶחָתָן, רַק לְעִנְיַן לָחוּשׁ לְבַד, דְּהַיְנוּ, שֶׁיִּרְאֶה לְהִתְיַעֵץ נֶגֶד הַמְחֻתָּן שֶׁלֹּא יוּכַל לְרַמּוֹת, אוֹ שֶׁהוּא יוֹדֵעַ שֶׁהֶחָתָן לֹא יַעֲשֶׂה מֵעַצְּמוֹ שׁוּם דָּבָר, כִּי אִם עַל פִּי בֵּית דִּין, מתָּר לְגַלּוֹת לוֹ, אַךְ צָרִיךְ לִזָּהֵר, שֶׁלֹּא יֶחְסַר שׁוּם פְּרָט מֵהַפְּרָטִים הַמְבֹאָרִים לְעֵיל בִּכְלָל ט' סָעִיף ב', גַּם נִרְאֶה דְּצָרִיךְ לָזֶה הַפְּרָט הַג' הַנַּל, דְּהַיְנוּ, שֶׁיֵּדַע שֶׁמִּצַּד הֶחָתָן, אֵין בּוֹ רְמִיָּה. אֲבָל אִם הוּא רוֹאֶה, שֶׁדְּבָרָיו יִתְקַבְּלוּ בְּאָזְנֵי הֶחָתָן, וִיבַטֵּל הַשִּׁדּוּךְ מֵעַצְמוֹ עֲבוּר זֶה בְּלִי שׁוּם טַעֲנָה וּמַעֲנְה, (יד) אָסוּר לְגַלּוֹת לוֹ, דְּאֵינוֹ מָצוּי שֶׁיִּתְקַבְּצוּ כָּל הַפְּרָטִים, וְעַיֵּן בִּבְאֵר מַיִם חַיִּים." + ], + "Illustration 10": [ + "וְלִפְעָמִים יְצֻיַּר (טו) שֶׁמֻּתָּר לְגַלּוֹת, כֵּיוָן שֶׁהוּא יוֹדֵעַ שֶׁהַמְשֻׁדֶּכֶת יֵשׁ לָה מַחֲלָה פְּנִימִית, אֲשֶׁר אֵינָה גְּלוּיָה לַכֹּל, וְהֶחָתָן אֵינוֹ יוֹדֵעַ מִּזֶּה. אַךְ צָּרִיךְ לִזָּהֵר, שֶׁיֻּשְׁלְמוּ בָּזֶה הַפְּרָטִים הַנַּ\"ל בִּכְלָל ט' סָעִיף ב'.", + "וְאִם לֹא יָדַע אֶת הַדָּבָר מֵעַצְמוֹ, רַק שָׁמַע מֵאֲחֵרִים, (טז) אֵין לוֹ לְגַלּוֹת, כִּי אִם בְּאֹפֶן שֶׁהוּא מְשַׁעֵר, שֶׁהֶחָתָן לֹא יַעֲשֶׂה דִּין מֵעַצְּמוֹ לְבַטֵּל אֶת הַשִּׁדּוּךְ, רַקּ שֶׁיָּחוּשׁ וְיַחֲקֹר אַחַר זֶה הֵיטֵב, וְגַם בָּזֶה צָרִיךְ הַפְּרָטִים הַנַּ\"ל בִּכְלָל ט' סָעִיף ב'." + ], + "Illustration 11": [ + "וְאִם הוּא יוֹדֵעַ אֶת בֵּית הַמְּחֻתָּן, כִּי הוּא בֵּית פְּרִיצוּת, צָרִיךְ לְגַלּוֹת, (וְכָל שֶׁכֵּן אִם הוּא מַכִּיר אֶת הֶחָתָן, כִּי יֵשׁ בּוֹ אֶפִּיקוֹרְסוּת בְּוַדַּאי (יז) מִצְוָה לְגַלּוֹת), וְאֵין צָרִיךְ לָזֶה שׁוּם פְּרָט (יח) מֵהַפְּרָטִים הַנַּל. וַאֲפִלּוּ אִם אֵינוֹ יוֹדֵעַ בְּעַצְמוֹ, רַק שָׁמַע מֵאֲחֵרִים, גַּם כֵּן צָרִיךְ לְגַלּוֹת, אַךְ שֶׁיִּזָּהֵר, שֶׁלֹּא יֹאמַר בְּלָשׁוֹן שֶׁיִּהְיֶה מַשְׁמַע, שֶׁהוּא בְּעַצְמוֹ יוֹדֵעַ דָּבָר זֶה, רַק יֹאמַר סְתָם: שָׁמַעְתִּי כָּךְ וְכָךְ אַף דְּאֵין לְהַאֲמִין לְעֵת עַתָּה דָּבָר זֶה בְּהַחְלָטָה, עַל כָּל פָּנִים צָרִיךְ לָחוּשׁ וְלַחֲקֹר וְלִדְרוש אַחַר זֶה.", + "וּבְדַעְתִּי הָיָה לְצַיֵּר עוֹד אֵיזֶה צִיּוּרִים לְעִנְיַן אֻמָּן וְשָׂכִיר וּמְשָׁרֵת, וּכְהַאי גַּוְנָא, אַךָ מִפְּנִי הוֹצָּאַת הַדְּפוּס, כִּי הַרְבֵּה הִיא וּמִפְנִי טִרְדַּת הַזְמַן, נִמְגַעְתִּי מִזֶּה. אַךְ כְּלָלוֹ שֶׁל דָּבָר: הָאָדָם צָרִיךְ לָשׂוּם עֵינָיו וְלִבּוֹ עַל דְּרָכָיו, וּבִפְרָט עַל מוֹצַא פִּיו, שֶׁלֹּא לְהִתְעָרֵב בְּעִנְיָנִים, דְּבֵין אָדָם לַחֲבֵרוֹ, אִם לֹא שֶׁיֵּדַע מִתְּחִלָּה אֶת הָעִנְיָן בְּבֵרוּר לַאֲמִתּוֹ, וּלְכַוֵּן לְתוֹעֶלֶת, וְלֹא מִצַּד שִׂנְאָה, וְלִרְאוֹת אֶת הַנּוֹלָד מִדִּבּוּרוֹ, שֶׁלֹּא יֵצֵא מִגֶּדֶר הַדִּין, חַס וְשָׁלוֹם, וְאָז ה' יִהְיֶה בְּכִסְלוֹ, שֶׁלֹּא יִלָּכֵד בְּפַח הַיֵּצֶּר. וְצּוּר יִשְׂרָאֵל יַצִּילֵנוּ מִשְּׁגִיאוֹת וְיַרְאֶנּוּ מִתּוֹרָתוֹ נִפְלָאוֹת. בָּרוּךְ ה' לְעוֹלָם אָמִן וְאָמֵן." + ] + }, + "Responsa of the Chavot Yair": [ + "הנה אנכי מעתיק תשובת חות יאיר בסימן קנ\"ב כמו שכתבתי בסוף הפתיחה:", + "שאלה:", + "נשאלתי, אחר דדברי חכמים בנחת נשמעין, ונאמר במשנה יהי כבוד חבירו חביב עליךָּ כשלך, איך מצינו לפעמים קנטורים וזלזולים בש\"ס: כענין כד ניים ושכיב רב אמר להא שמעתא, הנאמר בכמה דוכתי, וכהנה רבים.", + "תשובה:", + "יפה שאלת, כי ודאי אע\"פ שנקראו תלמידי חכמים שבבבל חובלים במס' ב\"ב, לא מצד הדיקודים והצעקות גדולות ומרות, והכאות כךְ אל כף, כאילו נלחמּים זה מול זה, או מצד הקנטורים וזלזולים, חלילה, כי לא על סגנון זה נאמר כי ידברו את אויבים בשער, שאב ובנו רב ותלמידו נעשו אויבים, רק מצד שהם מתנגדים בסברותיהן ובראיותיהן וכו'.", + "ומה שאמר רב ששת על רב כד ניים ושכיב וכו' האמת יורה דרכו כי מאמר זה אינו לגנאי רק שבח גדול ומופלג, שלפי מעלתו ומדרגתו של רב אי אפשר לומר עליו שטעה בטעות כזו אם לא שאמרו כד ניים ושביב, ולא אמר כד שכיב וניים כמ\"ש התוס' בפ' אע\"פ שיש תרי גווני תנומה אחד בתחילת השינה ואחד בסופה, והנה זה שבסופה אע\"פ שיטעה במאמרו מאחר שמתעורר והולו מרגיש אח\"כ בטעותו וחוזר בו, משא\"כ בדניים ואח\"כ שכיב.", + "ומ\"ש אמר ליה דבי ללוי ביבמות {ט.} כמדומה אני שאין לו מוח בקדקדו, היינו שמותר לרב להוכיח לתלמידיו בדברים קשים כדי לזרזרם שיעיינו וישגיחו וישמרו מן הטעות והשגיאה, ולוי היה תלמיד לרבי בדאיתא ספ\"ק דסנהדרין למידין לפני חכמים לוי מרבי.", + "ולענ\"ד נראה שמדברי רבי אלו יצא להרמב\"ם מה שכתב שחייב הרב לכעוס על תלמידיו אם רואה שמתרשלים, הובא ביו\"ד בסי' רמ\"ו סי\"א. לכן מפני שרבי ידע בלוי שאדם גדול ומופלג הוא, ולא היה ראוי שיטעה אם לא ממיעוט עיון והשגחה, לכן דיבר עליו קשות, לא מכעס חלילה או מגובה רוחו, והרי תניא סוף סוטה משמת רבי בטלה ענוה.", + "ולפעמים אמרו לשונות כאלו בדרך מליצה ובדיחותא כמ\"ש ר' יוחנן לר' חייא בר אבא בב\"ב (ק\"ז) ובבבורות (י\"ח) עד דאכלית כפניתא בבבל וכו', ושם פי' התוס' שר\"ל כפניתא תמרים גרועים. ונ\"ל על דרו מה שפירש הרע\"ב ספ\"ק דערלה על כפניות שעודם סמדר, והכי קאמר ליה כי בבל העמוקה מכל הארצות ודאי שם התמרים טובים מאוד כבמשנה פ\"ק דביכורים, רק שראוי להמתין עד גמר בישולם, והממהר לאוכלו לפני זה ודאי גרועים, הכי נמי לא ירדת לסוף המשנה, ולכן בשני המקומות אמר לו תרגימניה מסיפא.", + "ובכי האי גוונא בגיטין (דף מ\"א) משום דאמי שפיר נאה הוא וכו' ובכי האי גוונא מה שקראו אמוראים לחביריהם תרדא, במו רבה לרב עמרם בב\"מ ספ\"ק, ור' חייא בר אבא לר' זירא בזבחים (דף פ\"ה:) וכו'. ובכה\"ג תדורא פי' רש\"י אין לב שאמר רבא לרב עמרם בב\"ק (ק\"ה:) כולם יש לומר שחיו חביריהם וגדולים מהם ולא קפדי כלל. ולשון משום דאתית ממולאי וכו' ג\"כ בבה\"ג, ובמסכת יבמות דף ע\"ו ע\"א, פי' התוס' שם מקום ממלא, וכ\"כ הערוך וכו'. ובספר החסיד הגאון של\"ה אחר סדר הא\"ב שעל הש\"ס הרגיש בזה עי\"ש. והרב מהרמ\"ע כתב שהוא על פי מ\"ש רז\"ל בזבח ובמנחה אינו מתכפר אבל מתכפר הוא בדברי תורה, לכן ראוי לו לדקדק יותר כדי לתקן הקּלקּול עי\"ש.", + "וצ\"ע מה דקרי ליה רבי אבהו לר' זירא בסנהדרין (דף נ\"ט:) על הא דאיבעי ליה ירדה לו דמות חמור מן השמים, והשיב לו יארוד נאלי וכו' ופי' רש\"י תנין שוטה ומספיד תמיד, והוא לכאורה דבר גנאי ובזיון גדול לקרות לו שם עוף אכזרי ארסי שוטה.", + "ואחר העיון נלפענ\"ד שגם זו לטובה ולשבח, ורבי אבהו ור' זירא היו מחולקין כמו דפליגי אמוראי השורה בתענית אם נקרא קדוש או חוטא, כמו שמצינו ג\"כ שהרמב\"ם הפליג בגנאי המצּערים נפשם ומרבים בתעניתים, ופשטיה דקרא הכי משמע הלא אביו אכל ושתה וגו' ולבן נקרא הנזיר חוטא, ובירושלמי שעתיד אדם ליתן דין על שהיה אפשר לו ליהנות מאשר ברא אלחים לבהואיו להנות בהם ולא נהנה, וזה היה דעת רבי אבהו. ובכתובות (ס\"ב.) דאיפחת בי באני מתותיה ואיתרעי ליה עמודא וסליק ואסקינהו לתרי עבדי דסמכו ליה עי\"ש פי' רש\"י והיה מתענג ויפה תואר ובו'. ור' זירא היה לחיפו מסגף נפשו למאוד ולרוב פרישותו עלה לארץ ישראל כדאיתא בפ' הפועלים, וצם ש' תעניתים, ובדק נפשיה בתנורא יע\"ש וכו', וברוב ענותנותו לא רצה לקבל הסמיכה בבפ\"ק דסנהדרין, ומצד גודל חביבותיה לארץ ישראל קרי להו לבני בבל בבלאי טפשאי בנדרים (מ\"ט:), וכתבנו לזה שלא יהיה ח\"ו נגד חסידותו ופרישותו. ואפשר כי מפני סיגופיו נעשה כעור והושחר פניו, ע\"כ כי סמכוהו שרו ליה הכי לא כחל ולא שרק וכו' ויעלת חן, ר\"ל מצד אילת אהבים היא התורה, ולכן היה תמיד שרוי בצער ביגון ואנהה כבגמרא דנדה עד כאן הביאו ר' יוחנן לר' זירא לידי גיחוו ולא גחו, כענין יומא דבדח רבי במס' נדרים, ואפשר בי ר' אבהו חשבו לחסידות של שטות, ומ\"מ לא קראו לגנאי רק להורות על התבודדותו ופרישותו ויגונו תמיד, ומדוקדק מה שפירש רש\"י וז\"ל יארוד נאלי תנין שוטה ומספיד תמיד, דקשה מה ענין הספד לכאן, ולפי מה שכתבתי אתי שפיר כי היה מתאכזר על גופו לענות נפשו, ותמיד שרוי בהספד ודאגה על עונותיו, ומיעוט צדקתו ותורתו בעיניו, כראוי לשלימים. ור' אבהו חשב כי ע\"י סיגופיו ועינוי נפשו נתמעטו בוחות נפשו ועמהם עומקּ העיון והחריפות ושיקול הדעת הישר, ולבן על שאבעיא לו ירדו לו דמות חמור שכבר נכלל בדברי ר' אבהו, קראו יארוד נאלי וכו' ואין זה רק פרוש מופלג כמ\"ש תנין בהיכלי וגו' ומעון תנים גם תנין חלצו שד שמורה על התבודדות ומיעוט רחמנות וחמלה.", + "ובכה\"ג מה שחשיב ר' ינאי לר' יוחנן תלמידו מה בין לי ולך במס' שבת (ק\"מ.), אינו כדברי גאוה ורום לבב ומבזה זולתו, כי מותר לרב לדבר אל תלמידו לקנטרו על מיעוט הבנתו לסיבת התרשלותו, ומ\"מ אפשר דר\"י שקיל למטרפסיה, שבן השיב הוא לאיסי במס' תולין (קל\"ז:), ובשניהם פי' רש\"י דידענא לפרושי מתני' טפי מינך, וזה צל\"ע דבשניהם לא תלי הדבר בפירוש המשנה רקּ שכו קיבל. ולולי פה קדוש דרש\"י הייתי אומר שהם דברי ענוה, והגדיל מעלת תלמידו או חבירו, וכו א\"ל בתשובתו שכו קיבל, ולולי ששימש רבותיו מאוד וע\"כ רבתה קבלתו, מה בין לי ולך, כי מצד השגה ועיון וחכמה אין חילוק.", + "א\"נ י\"ל פי' בין לי ולך, כמובן לכל שודאי טובא יש, רק שמלת לי ולך ענינו הבאת דבר ממקום אחר אל האדם כנודע, ור\"ל שהרבה יותר קבלתי ושמשתי ממךְ, דאם כפשטיה להגדיל מּעלתו על מעלתו הוי ליה למימר מה ביני לבינו, וק\"ל. ויש עוד לשונות קשות ביארנום וכו', כן דברי הטרוד חיים יאיר בכרך עכ\"ל הטהור." + ], + "Responsa of the Maharik": [ + "א. העתקתי דברי מהרי\"ק בשורש קפ\"ז, שהבאתיו כמה פעמים ללקט ממנו עיקרי הלכות בדיני לשון הרע.", + "ראיתי דברי הרבנים, הראשונים והאחרונים, והנה דבריהם שוים ומכוונים, כי זה ר' אהרן רסקיא יצ\"ו נרדף על לא חמס בכפו, והדברים פשוטים אפילו לתנוקות של בית רבן, דאין בדברי האשה הארורה הזאת ממש. דאע\"ג דהלכתא כר\"א דאמר אין אדם משים עצּמו רשע גבי פלוני רבעני לרצּוני, ופלגינן לדיבוריה, היינו דוקא להצטרף עם עד אחד, כדקאמר התם הוא ואחר מצּטרפין להורגו כו', אבל בלא צירוף עד אחד פשיטא כביעתא בכותהא דאפילו עד כשר לא מהימן, וכל שכן האשה הארורה הזאת, כדגרסינן בקדושין פ' האומר (דף ס\"ה) דפריו ותסברא עד אחד בהכחשה מי מהימן, וגרסינן נמי בפ' ערבי פסחים (פסחים דף קי\"ג) טוביא חטא אתא זיגוד הוה קמסהיד עליה קמיה דרב פפא נגדיה וכו' עד טוביה חטא זיגוד מנגיד א\"ל את לחודך קמסהדת ביה שם ביש בעלמא הוא דקא מפקת עלויה ופ' שם רבינו שמואל וז\"ל מאחר שאין אתה נאמן עליו ולא תתקבל עדותך אין עליו מצוה להעיד הרי אתה עובר על לא תלךְ רכיל, משמע משם שאין להאמין עד אחד לשום דבר, דאם יש להאמינו לשום ענין לבייש או להרחיק אותו שיהא מעיד עליו שחטא, אמאי נגדיה ואמר ליה שם ביש בעלמא כו' והא שפיר עבד דאסהיד ביה כיון דמהימנינן ליה לבייש או להרחיק ואין כאן משום לא תלך רכיל, אלא פשיטא דלא מהימן מידי אפילו לבייש או להרחיק.", + "ולא מבעיא דאין לבייש ולהרחיק על פי עד אחד, אלא אפילו לשנאתו בלב מתוו עדות עד אחד אסור, כדמוכח שם בהדיא דגרסינן שם א\"ר יצחק ב\"ר שמואל מותר לשנאתו דכתיב כי תראה חמוד שונאו כו' עד אי דאיבא תרי סהדי כולי עלמא נמי מסנא סנו ליה, מאי שנא איהו, אלא כה\"ג דחזא ביה איהו דבר ערוה. הרי לו ראיה ברורה דאע\"ג דחזא ביה דבר ערוה דלא מהימנינן ליה למסנייה, דאי מהימנינן ליה למסנייה, מאי משני דחזא ביה איהו כו' סוף סוךְ יקשה כולי עלמא מסנא סנו ליה כרהקשה מעיקּרא, אלא ודאי פשיטא דאפילו חזא ביה דבר ערוה, דדוקא איהו שרי למסנייה שהרי ידע בו בודאי שהוא רשע, כדפירש שם רבינו שמואל: מותר לשנאתו, הרואה יחידי דבר ערוה בחבירו אע\"פ שאין רשאי להעיד, שמותר הוא לשנאתו, שאע\"פ שאין נאמן בעינינו, לעצמו הוא נאמן שהרי יודע בו בודאי שהוא רשע, עד כאן לשונו. משמע בהדיא דדוקא הוא שיודע בו בודאי שהוא רשע מותר, אבל לכולי עלמא דלא ידעי בודאי אסור למסנייה דעד אחד אינו קם לכל עון ולכל חטאת.", + "ואפילו היה העד ההוא אדם כשר ונאמן, אין להאמינו כלל אפילו למסנייה, כדמוכח שם דאמר ליה רב אחא בריה דרבא לרב אשי מהו למימר ליה לרביה כי היכי דליסנייה, אמר ליה אי מּהימן ליה לרביה כבי תרי לימא ליה, ואי לא לא לימא ליה.", + "כל שכן וכל שכן על פי אשה כזאת אשר פרשה מדרכי בנות ישראל הצנועות, דלא מהימנא אפילו כחדא ולא כפלגא דחדא, ואפילו לשנאתו על פיה היה אסור בדפירשתי, ק\"ו בן ק\"ו שאסור לביישו ולהרחיקו מפני דברי אשה הזאת, והמביישו יבקש רחמים על עצמו בהיות כבוד בני אברהם ויצּחק ויעקב קל בעיניו, ובודאי כי תועבת ה' יתברו כל עשה אלה ורב עונשו מאוד. וכל שכן לביישו ברבים כאשר נעשה להעני הזקן ר' אהרן יצ\"ו אשר ביישוהו והכלימוהו ועכבוהו שלא לקרא בתורה בציבור ואין לו מלבין פני חבירו גדול מזה, ולו חכמו ישכילו המביישים יכירו וידעו כי גדול מה שנאמר במלבין פני חברו ממה שנאמר בבא על אשת איש, כמו שהשיב דוד לדואג ואתיתופל, שהבא על אשת איש מיתתו בחנק ויש לו חלק לעוה\"ב והמלבין חברו ברבים אין לו חלק לעולם הבא. וראו כמה יש לו לאדם להזהר שלא להלבין פני חברו ברבים על חנם, וראוי לחקור ולדרוש בכמה דרישות וחקירות קודם שיעשו מעשה בזה, והמקיל בזה דמו בראשו בלי ספק.", + "ואע\"ג דאמרו האי לישנא בישא אע\"ג דלקבולי לא מיבעי למיחש מיהו בעי, דבר פשוט הוא לפני בל יודעי דת ודין דלא אמרו למיחש ליה כדי לעשות שום מעשה נגד מי שמספרים עליו לישנא בישא, כדמוכח בהדיא בנדה (דף ס\"א) דגרסינן שם הני גלילאי דנפק עלייהו קלא דקטל נפשא, אתו קמיה דר' טרפון אמרו ליה לטמרינן מר, א\"ל היכי אעביד, אי לא אטמרינכו הא קחזו לכו, לטמרינכו הא אמור רבנן וכו', זילו אתון אטמרו נפשייכו. ולא מיבעי לפירוש השאלתות שפירש הא אמור רבנן וכו' ושמא הרגתם ואם אטמין אתכם חייבתם ראשי למלו, דודאי פשיטא שיש לדקדק הא אי לא היה עליה אימתא היה מצילם, וכל שכן שלא היה מענישם מפני חששא דלישנא בישא. אלא אפילו לפירש\"י שפירש שמא הרגתם ואסור להצילכם, מכל מקום דבר פשוט הוא דלא חשש אלא שלא לעשות מעשה ההצלה דשמא הרגו. אבל לעשות להם שום עונש זה לא עלה על לבו, שהרי השיאם עצה בזה כדמשמע התם דאמר להו זילו אטמורו נפשייכו. ופשיטא שאם היו ראויין לעונש, עונש רבה או עונש זוטא, שלא היה משיאם עצה, אלא היה מסתלק מהם לגמרי, אלא ודאי פשיטא ופשיטא דלקבולי לא מיבעי לענין עשיית שום מעשה ולא שום ביוש לא קטן ולא גדול וזה פשוט וישר.", + "ואם יאמר אדם להחמיר עליו מדגרסינן בקדושין (דף פ\"א) מלקין על לא טובה השמועה, הלא דבר פשוט הוא דהיינו דוקא בקול שהרבים מסכימים עליו, ואינו פוסק, דמסתמא יש לומר שלא על חנם יצא קול זה, אבל היבי דידוע לנו שהקּול יצּא ממי שאינו ראוי להאמינו, כיוצּא בנידון זה שהדבר ידוע שהיא הארורה הוציאה הקול ואין ראוי להאמינה כלל וכלל מכמה טעמים שפירשנו למעלה, פשיטא ופשיטא שאין בקול זה ממש, אלא הוי קול ושוברו עמו, ואין להאריו בזה כי פשוט הוא אפילו לתינוקות של בית רבן, דהאיךְ יטעה אדם לומר שמחמת קול הברה היוצא מחמת האשה כזאת שילקה אדם שהוא בחזקת כשרות, חלילה וחס לא תהא כזאת בישראל, דא\"כ לא הנחת בן לאברהם אבינו שלא ילקה ויחזור וישנה, וא\"כ לקתה מדת הדין ח\"ו, כי הרשעים יתנשאו להוציא דיבה על כל אדם אשר ישנאוהו ובאיבה יהדפוהו ומתוו כו יצא הקול, וא\"כ ילקה כל העולם כולו ח\"ו.", + "ועוד שהרי כתב רבינו משה בפכ\"ד מהלכות סנהדרין וז\"ל ובן יש לב\"ד וכו' להלקות אדם ששמועתו רעה כו' והוא שיהיה קול שאינו פוסק כמו שבארנו ולא יהיו אויבים ידועים שמוצּיאים עליו שמועה רעה עכ\"ל. והנה ראיתי כתב ידידי החכם ר' אליה יצ\"ו במהור\"ר שמואל ז\"ל אשר העיר מפי הנכבדת אלי מר\"ת שהיא השיאתה עצה לומר לר' אהרן שממנו נתעברה כדי להשתיק לר' אהרן זה שהיה מחזיק הקול שיצא עליה ומביישה לפי דבריה, וא\"כ הוא אין לו אויבים מפקי לקלא יותר מזה. דהתם טעמא מאי כיון שהדבר ידוע שאויביו הם, אין להאמינם, מאחר שאין כאן עדות ברורה, ויש לו לתלות שמחמת שנאה עשו כן, כל שכן הכא שאין כאן עדות ג\"כ כדפירשתי לעיל, וגם ידוע שהיא הוציאה הקול להשתיקו, וגם לקחת נקמתה ממנו על שהיה מחזיק הקול כמו שלמדתי מתוך דברי החבר אלי' יצ\"ו.", + "וגם אם יאמר האומר דבית דין מכין ועונשין שלא מן התודה כדי לעשות סייג לתורה, הלא כתב דב אלפס דוקא גדול הדור כמּו ר\"ג דהוה חתנא דבי נשיאה או טובי העיר שהמחוהו רבים עליהם, ואפילו לדעת החולקים עליו ואומרים דהוא הדין של ג' הדיוטות, מ\"מ בנידון הזה לא ראיתי שום רב שהבדילו לזה אהרן כלל, אפילו מהר\"ר ר' יהדא לנדא יצ\"ו לא כתב שהיה הוא מבדילו, ולפי הנשמע כי אותן שהבדילוהו לא נתמנו דיינים לא מבעיא מומחה לרבים כמ\"ש רב אלפס אלא אפילו להיות בבית דין דג' הדיוטות כמו שכתבו החולקים עליו, דפשיטא דלכל הפחות בעינן מומחים לדיינים כב\"ד של ג' הדיוטות וזה פשוט.", + "ועוד דפשיטא ופשיטא דאפילו לב\"ד הגדול שבירושלים אין בח להבות ולענוש שלא מן התורה אלא היכא שבודאי יש שם קצת דרדא דאיסורא, כההוא שרכב על סוס בשבת, וכן ההוא שהטיח באשתו תחת התאנה וכו', שהיו עדים בדבר, אלא שלא היו ראויים לאותו עונש אם לא מכח הוראת שעה, אבל בלא עדות ברורה לא.", + "והנה זה העני הזקן ר' אהרן עומּד וצּווח שמעולם לא הלו עמה ביחוד כי הם היו ג' באותו הדרך שהלךָּ עמה, ואף כי מלשון הפוסקים משמע דבעינן ג' תלמידי חכמים, מלשון הפוסקים האחרונים כגון הסמ\"ג וכן בטור אבן העזר משמע דסגי בכשרים ולא בעינן שיהיו ת\"ח, וכן נראה דעת רבינו אלפס שהשמיט הא דרב ורב יהודא הוו קא אזלו באורחא וכו' ולא כתב כי אם לא שנו אלא בכשרים וכו' משמע דסגי בכשרים ולא בעינן ת\"ח, ואפילו אם ימצא שלא היו עמו ג' כשרים כל כך, מכל מקום אחר שפשט הדבר עכשיו ללכת עם ג' אנשים כל דהו וכהתירא דמי להו, אע\"ג דלאו מן אולפנא הוא, מ\"מ דבר פשוט הוא שאין לנדות ולא להבדיל או לבייש על כךְ כי אם אחר ההתראה והאזהרה.", + "ואף אם יבואו ב\"ד לענוש על כך בלא התדאה כהוראת שעה לעשות סייג וגדר לתורה, פשיטא שיש להו להשוות מידותיהן, ולא להטיל עונש על אדם אחד, ומשאר עמי הארץ אשר נוהגין תמיד לעשות המנהג הרע הזה העלם יעלימו את עיניהם, חלילה מעשות כדבר הזה, שאין זה סייג לתורה אלא חלול התורה, כי יאמרו העולם שמחמת שנאה ואיבה החמירו על זה יותר מעל שאר אנשים ונמצא שם שמים מתחלל ח\"ו.", + "סוף דבר נראה לע\"ד שהמרחיקין והמבדילין זה ר' אהרן הזקן לא טוב עשו, אלא חטאו חטאה גדולה, ואפשר כי בשוגג היה, ואם ח\"ו יוסיפו סרה מכאן ולהבא אחרי ראותם כתב הרבנים יצ\"ו אשר עמם בגליל ועוד יתנו כתף סוררת למען ספות הרוה את הצמאה ח\"ו, יבקשו רהמים על עצמן, בי גדול מאוד עונש המבייש והמלבין פני חבירו ברבים חנם כמו שכתבתי למעלה. וגרסינן בגיטין פ' הניזקּין (גיטין דף נ\"ז) תניא אמר ר\"א בא וראה כמה גדול כחה של בושה, שהרי סייע הקדוש ברוו הוא את בר קמצּא וכו' ועל דבר זה ידוו כל הדוויים שלא לבייש בני אברהם יצהק ויעקב מחזיקּין בדת האמת על חנם ועל לא חמס.", + "ואל ק\"ק פאדואה בקשתי, לצרף זה ר' אהרן לכל דבר שבקדושה, ולא תהיה עור זאת לבם לפוקה, ובמה שעשו כבר דיים והותר, ואלמלא פניהם אני נושא כי קהל חשוב הוא, הייתי מרחיב הדבר בזה בדרו לא היתה תפארתם כאשר לא שמעו לקול רבותינו אשר בגלילותיהם כולם שוים לטובה לזכות זה הזקן אהרן יצ\"ו ולהקּפיד על עלבונו שהרי גם מהר\"ר יודא לנדא יצ\"ו הקפיד על הנעשה לו מתחלה ובסוף. על הסגן של ק\"ק פאדואה יצ\"ו אומר שהוא ראוי להתנדות אם לא יקרא זה ר' אהרן רסקיא יצ\"ו לקרוא בתורה בהגיע תור שלו כשאד בני ברית הכשרים, ובפרט כי כבר צווח ככרוכיא היותו מוכן לקבל את הדין של רבותינו אשר שם אם ח\"ו ימצא לו שום פשע ואשם, ועוד הוא עומד וצווח על כך. ועל פי הדברים האלה אני גוזר עליו בכח נח\"ש, שבשבת הראשונה שיגיע זה הזקן ר' אהרן בבית הכנסת מהאשכנזים מק\"ק פדואה יצ\"ו בשעת קריאת התורה שיקראו לעלות לקרוא לס\"ת כשאר בני ברית, ולא יסרב עוד על דברי רבותינו אשר שם אשר כתבו לקּרבו ולא להרחיקּו, וגם לא תהא עוד המכשלה הזאת תחת ידו להלבין פני חבירו ברבים אשר אמרו רבותינו ז\"ל על זה שאין לו חלק לעולם הבא. ואם שמע ישמע שלום יהיח לו ועליו תבא ברבת הטוב. עד כאן לשון התשובה.", + "ב. תשובה זו נזכרת בבאר מים חיים ואינה מצויה על כן העתקתיה." + ], + "Responsa of the Maharik Siman 129": [ + "עיין שם שהמעשה היה שאשה היתה טוענת על איש אחד שבא עליה בשעה וכו' ותובעת ממנו בושת ופגם, והוא מכחישה לגמרי, כתב על זה המהרי\"ק לאחד וזה לשונו: ואם כי כתבת שיש אמתלאות רבות מראות על הענין. הלא ידוע הוא שפסקו רב אלפס ורבינו משה בן מיימון והסמ\"ג דאין הלכה כרבי אחא אלא כרבנן (וכן נפסק אצלינו בח\"מ בסימן ת\"ח עיין שם) דאומרים דאפילו זה מנוגח וזה מועד ליגח וכו' והוא הדין בכל אמתלא שבעולם. ואפילו כגון בכיוצא דההוא דשמעון בן שטח דאמר וכו' אחד שרץ אחר חבירו לחורבה, ורצּתי אחריו ומצאתי חרב בידו ודם מּטפטף והרוג מפרפר, דבכי האי גוונא ג\"כ לא מחייבינן ליה וכו'. והביא על זה כמה ראיות מהגמרא דאפילו בדיני ממונות ג\"כ דינא דאפילו כאומדנא גדולה כי האי לא מחייבינן ליה. וכתב על זה לבסוף וזה לשונו: ואין להקשות דהא קּיימא לן בכולי תלמודא דאזלינן בתר אומדנא, כי ההיא דר' אלעזר בן עזריה דריש פרק אע\"פ דלא כתב אלא על מּנת לכונסה וקיי\"ל כוותיה. וכן בההוא דר' שמעון בן מנסיא דשמע שמת בנו וכתב כל נכסיו לאחרים וקיי\"ל כוותיה בפ' מי שמת, וכן בפ' אלמנה ניזונת גבי זבין ולא אצטריכי אזוזי, ובן גבי שכיב מרע שכתב כל נכסיו בלא שיור דאם עמד חוזר, וכן בכמּה מקומות וכו' וכן גבי מסוכן סמכינן אאומדנא אפילו לענין איסור ערוה ולא אמרינן העמידנה על חזקת אשת איש. אפילו הכי לא קשיא מידי, דוודאי דכל היכי שהמעשה מבורר שאנו מסופקין באומדן דעת הנותן או המוכר או המגרש, אזלינן בתר אומדנא. אבל היכי דלא נתברר גוף המעשה אצל הדיינים וכו' דאין ידוע לנו אם נגהו ואם לאו, אלא מתוו אומד, בהא וודאי פליגי רבנן וכו' וקיימא לן כוותייהו וכו'. עד כאן לשונו." + ], + "Aliyot d'Rabeinu Yonah, from the Shitah Mekubetzet": [ + "והנני מעתיק דברי עליות הרבינו יונה בשיטה מקובצת בבא בתרא (לט.) כמו שכתבתי כמה פעמים בבאר מים חיים:", + "כל מילתא דמיתאמרא באפי תלתא וכו' פירשוה רז\"ל כגון בדבר שיש לשמוע בו שני פנים, וכיון דמיתאמרא באפי תלתא כו' אין כוונת זה שאמרה לגנות, מאחר שאמרה בפרהסיא. אבל וודאי בדבר של גנות כל שכן שיש בו משום לישנא בישא כשאמרו בפרהסיא.", + "ויש לפרש דמיירי בדברים שמותר לאומרם אם הם אמת. כגון מי שקובל על חבירו בעבירה שעושה חבירו, כדתניא לא תונו איש את עמיתו באונאת דברים הכתוב מרבר. הא כיצד היה בעל תשובה לא יאמר לו זכור מעשיו הראשונים, ותניא כל הפוסל פסול ואינו מדבר בשבחו של עולם. אבל ודאי בדברים שבינו לחבירו, שאין לו תקנה עד שיעשה תשובה או ירצּה את חביהו, והוא אינו מרציהו, או בשאר עבירות שאוחז בהם ועושה אותם במזיד, ועודנו מחזיקּ בהם ולא במקּרה, אכל הם מדרכיו ולימודו, מצּוה לגנותו בפני כל אדם שנאמר עוזבי תורה יהללו רשע ושומרי תורה יתגרו בם, וכדי שיתרהקו בני אדם מדרךְ רשע וכמ\"ש ושומרי תורה יתגרו בם, וכדי שישוב גם הוא מדרכיו ויתקן מעשיו, על זה אמרו כל מילתא דמיתאמרא באפי תלתא לית בה משום לישנא בישא ומותר לו לאומרה אם הוא יודע שהדבר אמת.", + "דאילו בפני אחד או שנים אמר הדבר, מיחזי דמשום לישנא בישא קאמר, לפי שהוא רוצּה ליתן פגם בחבירו ונהנה לספר לשון הרע. אבל בשאומר בפני שלשה דבפרהסיא הוא, יש לתלות שהוא מתכוין שיגיעו הדברים לאזניו ויתקן מעשיו, כגון שיודע בו שאינו מקבל תוכחתו ולא יוסר כדבריו. וכדי שישמע שבני אדם מרננים עליו יתכן שישוב מדרכיו. ועוד שיזהרו הבריות מללכת בדרכיו כשהן שומעין שהבריות מגנות פועלי און.", + "ועוד מטעם אחר איכא משום לישנא בישא כשאומר בפני אחד או שנים, דמיחזי שהוא מתכוין שלא יגיעו הדברים לאזניו, ורוצה להחניפו ולגנוב דעתו, ובסתר הוא מגנהו, ונראה כנהנה בספור לשון הרע.", + "וכל זה כשאין עליו אימה מן האיש ההוא שמדבר עליו, אבל אם יש עליו אימה שיש לאל ידו להרע עמו, מותר, שבבה אמרו מותר להחניף את הרשעים.", + "ועוד מטעם אחר איכא משום לישנא בישא כשאומר בפני אחד או בפני שנים. דאתו למיחשדיה שמא אין הדברים אמת, אבל כשאומרו בפרהסיא והמספר הוא אדם כשר, הכל יודעים שאין אדם כשר מספר בדברי שקר ברבים, ואין לשומעים לחשדו, אבל יש להם לחקור הדברים, ולהוכיח את האיש ההוא שמספרים עליו אותם דבהים רעים. ועיקרא דהא מילתא דרבה בר רב הונא מתאמרא בערכין.", + "וגרסינן נמי התם כל מילתא דמתאמרה באפי מרה לית בה משום לישנא בישא, אמר ליה כל שכן דאיכא חוצפא ולישנא בישא, א\"ל בי האי סבירא לי דאמר ר' יוסי מימי לא אמרתי דבר וחזרתי לאחורי. פירוש, קס\"ד דבדברי גידופין מיירי, כגון שמזכיר מעשי חבירו הראשונים, כיון דמתאמרה באפי מרה לית בה משום לישנא בישא, והיינו דמּתמה עליה ואמר כל שבן דאיבא חוצּפא ולישנא בישא שהרי אסור מן התורה, אמר ליה בי האי ס\"ל כו' כלומר כענין דברי ר' יוסי הדברים אמורים. דאמר ר' יוסי מימי לא אמרתי דבר וחזרתי לאחורי, פירוש לא האשמתי אדם שלא בפניו אלא אם בן ידעתי בעצמי שאפילו היה כאן הייתי אומר בפניו ולא הייתי בוש בפניו ולא מחניף לו, וגם הייתי נזהר שיהא דבר ברור אצלי ולא הייתי מאשים אדם מספק, והמדה הזאת מוכחת על האדם שאינו מתכוין להנות בנתינת פגם בחבירו, אלא מתכוין הוא שישמע עצּה שהבריות מגנות אותו וישוב מדרכיו. וגם כדי לגנות המעשים הרעים, ועל ענין זה אני אומר כל מילתא דמיתאמרה באפי מרה לית בה משום לישנא בישא, כלומר באפי מרה, או ברבים שיגידו לו. כן נראה בעיני פירוש דברים אלו.", + "וי\"ל עוד הא דאמר רבה בר רב הונא כל מילתא דמיתאמרה באפי תלתא וכו' על ענין רכילות דכיון שאמר בפרהסיא בפני ג' מותר לספר לפני מי שנאמר עליו. או על ענין גילוי הסוד היא אמורה. אבל האי מימרא דאמרינן כל מילתא דמיתאמרא באפי מרה וכו' צריו אתה לפרש על דרך שכתבנו. מעליות הר\"י ז\"ל.", + "עד כאן לשון השיטה מקובצת אות באות." + ] + }, + "schema": { + "heTitle": "חפץ חיים", + "enTitle": "Chafetz Chaim", + "key": "Chafetz Chaim", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Preface" + }, + { + "heTitle": "פתיחה להלכות לשון הרע ורכילות", + "enTitle": "Introduction to the Laws of the Prohibition of Lashon Hara and Rechilut", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Opening Comments" + }, + { + "heTitle": "לאוין", + "enTitle": "Negative Commandments" + }, + { + "heTitle": "עשיין", + "enTitle": "Positive Commandments" + }, + { + "heTitle": "ארורין", + "enTitle": "Curses" + } + ] + }, + { + "heTitle": "חלק ראשון: הלכות איסורי לשון הרע", + "enTitle": "Part One, The Prohibition Against Lashon Hara", + "nodes": [ + { + "heTitle": "כלל א", + "enTitle": "Principle 1", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ב", + "enTitle": "Principle 2", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ג", + "enTitle": "Principle 3", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ד", + "enTitle": "Principle 4", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ה", + "enTitle": "Principle 5", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ו", + "enTitle": "Principle 6", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ז", + "enTitle": "Principle 7", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ח", + "enTitle": "Principle 8", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ט", + "enTitle": "Principle 9", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל י", + "enTitle": "Principle 10", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + } + ] + }, + { + "heTitle": "חלק שני: הלכות איסורי רכילות", + "enTitle": "Part Two, The Prohibition Against Rechilut", + "nodes": [ + { + "heTitle": "כלל א", + "enTitle": "Principle 1", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ב", + "enTitle": "Principle 2", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ג", + "enTitle": "Principle 3", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ד", + "enTitle": "Principle 4", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ה", + "enTitle": "Principle 5", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ו", + "enTitle": "Principle 6", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ז", + "enTitle": "Principle 7", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ח", + "enTitle": "Principle 8", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ט", + "enTitle": "Principle 9", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + } + ] + }, + { + "heTitle": "ציורים", + "enTitle": "Illustrations", + "nodes": [ + { + "heTitle": "ציור א", + "enTitle": "Illustration 1" + }, + { + "heTitle": "ציור ב", + "enTitle": "Illustration 2" + }, + { + "heTitle": "ציור ג", + "enTitle": "Illustration 3" + }, + { + "heTitle": "ציור ד", + "enTitle": "Illustration 4" + }, + { + "heTitle": "ציור ה", + "enTitle": "Illustration 5" + }, + { + "heTitle": "ציור ו", + "enTitle": "Illustration 6" + }, + { + "heTitle": "ציור ז", + "enTitle": "Illustration 7" + }, + { + "heTitle": "ציור ח", + "enTitle": "Illustration 8" + }, + { + "heTitle": "ציור ט", + "enTitle": "Illustration 9" + }, + { + "heTitle": "ציור י", + "enTitle": "Illustration 10" + }, + { + "heTitle": "ציור יא", + "enTitle": "Illustration 11" + } + ] + }, + { + "heTitle": "תשובת חות יאיר", + "enTitle": "Responsa of the Chavot Yair" + }, + { + "heTitle": "תשובת מהרי\"ק", + "enTitle": "Responsa of the Maharik" + }, + { + "heTitle": "תשובת מהרי\"ק סי' קכ\"ט", + "enTitle": "Responsa of the Maharik Siman 129" + }, + { + "heTitle": "עליות רבינו יונה משיטה מקובצת", + "enTitle": "Aliyot d'Rabeinu Yonah, from the Shitah Mekubetzet" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Chafetz Chaim/Hebrew/merged.json b/json/Halakhah/Acharonim/Chafetz Chaim/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..2b95627c61c11635b2a541475d752af92de48ca1 --- /dev/null +++ b/json/Halakhah/Acharonim/Chafetz Chaim/Hebrew/merged.json @@ -0,0 +1,1360 @@ +{ + "title": "Chafetz Chaim", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Chafetz_Chaim", + "text": { + "Preface": [ + "בָּרוּךְ ה' אֱלֹהֵי יִשְׂרָאֵל, אֲשֶׁר הִבְדִּילָנוּ מִכָּל הָעַמִּים וְנָתַן לָנוּ תּוֹרָתוֹ וְהִכְנִיסָנוּ לְאֶרֶץ הַקֹּדֶשׁ, כְּדֵי שֶׁנִּזְכֶּה לְקַיֵּם כָּל מִצוֹתָיו. וְכָל כַּוָּנָתוֹ הוּא רַק לְטוֹבָתֵנוּ, כְּדֵי שֶׁעַל יְדֵי זֶה נִהְיֶה קְדוֹשִׁים אֵלָיו, כְּמוֹ שֶׁכָּתוּב (במדבר טו, מ): \"לְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם אֶת כָּל מִצְוֹתָי וִהְיִיתֶם קְדֹשִׁים לֵאלֹהֵיכֶם\", וְיִהְיֶה בִּיכָלְתֵּנוּ לְקַבֵּל אֶת הַשְׁפָּעַת טוּבוֹ וְרֹב חַסְדּוֹ בָּעוֹלָם הַזֶּה, וּבָעוֹלָם הַבָּא כְּמוֹ שֶׁכָּתוּב (דברים י' יב-יג): \"מָה ה' אֱלֹהֶיךָ שׁוֹאֵל מֵעִמָּךְ כִּי אִם וְגוֹ' לִשְׁמֹר אֶת מִצְּוֹת ה' וְאֶת חֻקּוֹתָיו אֲשֶׁר אָנֹכִי מְצַּוְּךָ הַיּוֹם לְטוֹב לָךְ\". (וְעַיֵּן שָׁם בְּפֵרוּשׁ הָרַמְבַּ\"ן דְּהַאי \"לְטוֹב לָךְ\" אַתְּחִלַּת הַפָּסוּק דְּ\"מָה ה' אֱלֹהֶיךָ שׁוֹאֵל מֵעִמָּךְ\" קָאֵי).", + "וְלֹא דַּי בָּזֶה, שֶׁנָּתַן לָנוּ אֶת כְּלִי חֶמְדָּתוֹ, אַף גַּם צִּוָּה אוֹתָנוּ שֶׁלֹּא נַעַזְבֶנָּה, כְּמוֹ שֶׁכָּתוּב (משלי ד, ב): \"כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי אַל תַּעֲזֹבוּ\", וְלֹא כְּמִדּת בָּשָׂר וָדָם, שֶׁאִם יִתֵּן לחֲבֵרוֹ מתָּנָה טוֹבָה, וַחֲבֵרוֹ אֵינוֹ מִתְנַהֵג בָּהּ כּשּׁוּרָה וְאֵינָהּ חֲבִיבָה בְּעֵינָיו, הוּא חוֹמֵד וּמְצַּפֶּה, מָתַי יַפְקִירָהּ חֲבֵרוֹ מִכֹּל וָכֹל וְהוּא יַחֲזֹר וְיִזְכֶּה בָּה. אֲבָל לֹא כֵן חֵלֶק אֱלֹהֵינוּ, כִּי הֵקִים לָנוּ בְּכָל דּוֹר וָדוֹר בִּימֵי בַּיִת רִאשׁוֹן נְבִיאִים לְהַחֲזִירֵנוּ לְמוּטָב, וְאַף בִּימֵי בַּיִת שֵׁנִי, שֶׁיָּרַד מַצַּב הַיִּשְׂרְאֵלִי, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, מִקּדֻשָּׁתוֹ הָרִאשׁוֹנָה, וְחָסְרוּ לָהֶם חֲמִשָּׁה דְּבָרִים שֶׁהָיוּ לָהֶם בְּבַיִת רִאשׁוֹן (יומא כא, ב), עִם כָּל זֶה בִּהְיוֹתֵנוּ עַל אַדְמָתֵנוּ וְהָיָה לָנוּ בֵּית הַבְּחִירָה, הָיִינוּ יְכוֹלִים לְקַיֵּם כָּל מִצְּוֹת הַתּוֹרָה, וּבָזֶה הָיִינוּ יְכוֹלִים לְהַשְׁלִים כָּל חֶלְקֵי הַנְּפֶשׁ הנִּמְצָּאִים בָּנוּ, כִּי בַּנֶּפֶשׁ יֵשׁ גַּם כֵּן רְמַ\"ח אֵיבָרִים וּשְׁסָ\"ה גִּידִים רוּחָנִיִּים, וְעַיֵּן בְּשַׁעֲרֵי קְּדֻשָּׁה לְמוֹרֵנוּ הָרַב חַיִּים וִיטַאל פֶּרֶק א'.", + "אַךְ לִבְסוֹף יְמֵי בַּיִת שֵׁנִי גָּבְרָה שִׂנְאַת חִנָּם וְלָשׁוֹן הָרָע בֵּינִינוּ, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, וּבַעֲבוּר זֶה נְחֱרַב הַבַּיִת וְגָלִינוּ מֵאַרְצֵּנוּ כִּדְאִיתָא בְּיוֹמָא (דף ט') וּבִירוּשַׁלְמִי (פרק א' הלכה ה' דיומא) (הֲגַם שֶׁהַגְּמָרָא נָקטָה שִׂנְאַת חִנָּם, הַכַּוָּנָה הוּא עַל לָשׁוֹן הָרָע גַּם כֵּן, שֶׁיּוֹצֵּאת מִצַּד הַשִּׂנְאָה, דְּאִי לָאו הָכִי לֹא הָיוּ נְענָשִׁים כָּל כָּךְ, וְהַיְנוּ דְּסִיֵּם שָׁם לְלַמֶּדְךָ, שֶׁקָּשָׁה שִׂנְאַת חִנָּם כְּנְגֶד עֲבוֹדָה זָרָה וְגִלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים, וְזֶה מָצִּינוּ בַּעֲרָכִין (דף ט\"ו) גַּבֵּי לָשׁוֹן הָרָע. וְעוֹד מִגּוּפָא דִּשְׁמַעְתָּא דְּיוֹמָא מוּכָח כְּמוֹ שֶׁכָּתַבְנוּ, מִדְּפָרִיךְ שָׁם וּבְמִקְדָּשׁ רִאשׁוֹן וְכוּ' וְדוֹקְרִים אֶת חַבְרֵיהֶן וְכוּ' עַיֵּן שָׁם). וּמֵאָז וְעַד עַתָּה בְּכָל יוֹם אָנוּ מְצַפִּים וּמִתְפַּלְלִים לִפְנִּי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיְּקָרֵב אוֹתָנּוּ, כַּאֲשֶׁד הִבְטִיחָנּוּ בְּתוֹרָתוֹ הַקְּדוֹשָׁה וְעַל יְדֵי נְבִיאָיו כַּמָּה פְּעָמִים, וְאֵין מִתְקָּבֶּלֶת תְּפִלָּתֵנוּ לְפָנָיו, כְּמוֹ שֶׁאָמְרוּ חֲזַ\"ל בִּבְרָכוֹת (דף ל\"ב): מִיּוֹם שֶׁנְּחֱרַב בֵּית הַמִּקָּדָּשׁ, חוֹמָה שֶׁל בַּרְזֶל מַפְסֶקת בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם.", + "וּבֶאֱמֶת לֹא עָלָיו, חַס וְשָׁלוֹם, הוּא תְּלוּנָתֵנוּ, כִּי אִם עַל עַצְּמֵנוּ, כִּי מִצִּדּוֹ לֹא יִבָּצֵר, חַס וְשָׁלוֹם, כְּמוֹ שֶׁכָּתוּב בִּישַׁעְיָה (ישעיה נט, א): \"הֵן לֹא קָצְרָה יַד ה' מֵהוֹשִׁיעַ וְלֹא כָּבְדָה אָזְנוֹ מִשְּׁמֹעַ כִּי אִם עֲוֹנוֹתֵיכֶם, וְגוֹ'. וּבִימֵי רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי נִמְצָּא בִּגְמָרָא סַנְהֶדְרִין בְּפֶרֶק חֵלֶק (סנהדרין דף צ\"ח) שֶׁהֵשִׁיבוּ לוֹ שֶׁהַיּוֹם אִם בְּקּוֹלוֹ תִּשְׁמָעוּן יָבוֹא מָשִׁיחַ, אַף שֶׁלֹּא נִשְׁלַם אָז עֲדַיִן זְמַן הַגָּלוּת שֶׁנִּגְזַר עַל יִשְׂרָאֵל, שֶׁיִּהְיוּ אֶלֶף שָׁנִים בַּגָּלוּת כְּמִנְיַן יוֹמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּמוֹ שֶׁמָּצִּינוּ בְּדִבְרֵי חֲזַ\"ל, עִם כָּל זֶה הָיָה כֹּחַ הַתְּשׁוּבָה מְבַטֵּל אֶת הַגְּזֵרָה. וְכָל שֶׁכֵּן בִּזְמַנֵּנוּ שֶׁזֶּה יוֹתֵר מִשְּׁמוֹנְה מֵאוֹת שָׁנָה שֶׁכָּלָה הַיּוֹם הַנַּ\"ל, וְאֵין הַסִבָּה כִּי אִם מִצִּדֵּנוּ, שֶׁבַּעֲוֹנוֹתֵינוּ הָרַבִּים אֵין אָנוּ מַּנִּיחִים לוֹ שֶׁיַּשְׁרֶה שְׁכִינָתוֹ בְּתוֹכֵנוּ.", + "וְכַאֲשֶׁר נַחְפְּשָׂה דְּרָכֵינוּ וְנַחְקֹרָה, אֵיזֶה עֲוֹנוֹת הֵם מֵהָעִקָּרִים הַגּוֹרְמִים לַאֲרִיכַת גָּלוּתֵנוּ, נִמְצָּאֵם הַרְבֵּה. אַךְ חֵטְא הַלָּשׁוֹן הוּא עַל כִֻּלּוֹ מִפְּנִי כַּמָּה טְעָמִים. אֶחָד, כֵּיוָן שֶׁזֶּה הָיָה הָעִקָּר לְסִבַּת גָּלוּתֵנוּ, כְּמוֹ שֶׁהֵבֵאנוּ מִגְמָרָא יוֹמָא וּמִירוּשַׁלְמִי הַנַּ\"ל. אִם כֵּן כָּל כַּמָּה שֶׁלֹּא נִרְאֶה לְתַקֵּן זֶה הַחֵטְא, אֵיךְ תּוּכַל לִהְיוֹת גְּאֻלָּה, כֵּיוָן שֶׁזֶּה הַחֵטְא פָּגַם כָּל כָּךְ, שֶׁעַל יְדֵי זֶה גָּלִינוּ מֵאַרְצֵּנוּ, עַל אַחַת כַּמָּה וְכַמָּה שֶׁאֵינוֹ מַנִּיחֵנוּ לָבוֹא לְאַרְצֵּנוּ.", + "וְעוֹד הֲלֹא יָדוּעַ הוּא שֶׁנִּגְזַר עָלֵינוּ גָּלוּת מִכְּבָר מֵעֵת מַעֲשֵׂה הַמְרַגְּלִים, כְּמוֹ שֶׁכָּתוּב בִּתְהִלִּים {פרק ק\"ו, כ\"ו-כ\"ז}: \"וַיִּשָּׂא יָדוֹ לָהֶם לְהַפִּיל אוֹתָם וְגוֹ' בַּגּוֹיִם וּלְזָרוֹתָם בָּאֲרָצוֹת\", וּכְמוֹ שֶׁפֵּרֵשׁ רַשִּׁ\"י שָׁם וְהָרַמְבַּ\"ן בְּחֻמָּשׁ פָּרָשַׁת שְׁלַח, (במדבר יד, א) וְחֵטְא הַמְרַגְּלִים הֲלֹא הָיָה עֲוֹן לָשׁוֹן הָרָע, וּכְמוֹ דְּאִיתָא בַּעֲרָכִין {דף ט\"ו} אִם כֵּן אָנוּ מֻכְרָחִין לְתַקִּן זֶה הַחֵטְא קֹדֶם הַגְּאֻלָּה.", + "וְעוֹד נִמְצָא מְפֹרָשׁ, שֶׁעָוֹן זֶה גּוֹרֵם, שֶׁיִּהְיוּ יִשְׂרָאֵל נִרְדִּים בְּפָרֶךְ, מִמַּה שֶּׁכָּתוּב בְּפָרָשַׁת שְׁמוֹת (שמות ב, יד): \"אָכֵן נוֹדַע הַדָּבָר\" וְעַיֵּן בְּפֵרוּשׁ רַשִּׁ\"י שָׁם. וְעוֹד נִמְצָּא מְפֹרָשׁ בְּמִדְרָשׁ רַבָּה פָּרָשַׁת תֵצֵּא {דברים רבה ו' י\"ד}: אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, בָּעוֹלָם הַזֶּה עַל יְדֵי שֶׁהָיָה לָשׁוֹן הָרָע בֵּינֵיכֶם סִלַּקְּתִּי שְׁכִינָה מִבֵּינֵיכֶם אֲבָל לֶעָתִיד לָבֹא וְכוּ'. וְעוֹד מִקְרָא מְפֹרָשׁ בְּפָרָשַׁת בְּרָכָה {דברים ל\"ג ה'}: \"וַיְהִי בִישׁוּרוּן מֶלֶךְ בְּהִתְאַסֵף רָאשֵׁי עָם יַחַד שִׁבְטֵי יִשְׂרָאֵל\", וּפֵרֵשׁ רַשִּׁ\"י שָׁם, (וְהוּא מַאֲמַר הַסִפְרִי), שֶׁאֵימָתַי הוּא מֶּלֶךְ בִּישׁוּרוּן? דַּוְקָא כְּשֶׁהֵם בְּיַחַד שִׁבְטֵי יִשְׂרָאֵל וְלֹא אֲגֻדּוֹת אֲגֻדּוֹת, וְיָדוּעַ דְּדָבָר זֶה רָגִיל לָבוֹא עַל יְדֵי לָשׁוֹן הָרָע.", + "וּלְבַד זֶה, הַאֵיךְ יְכוֹלוֹת לָחוּל עָלֵינוּ בִּרְכוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָנוּ מְקַוִּים לָזֶה, כֵּיוָן דְּבַעֲוֹנוֹתֵינוּ הָרַבִּים, אָנוּ מֻרְגָּלִים בְּחֵטְא זֶה, הֲלֹא יֵשׁ עַל זֶה אָרוּר מְפֹרָשׁ בַּתּוֹרָה, (דברים כז, כד): \"אָרוּר מַכֶּה רֵעֵהוּ בַּסָתֶר\" שֶׁהוּא קָאֵי {עוֹלֶה} עַל לָשׁוֹן הָרָע, כְּמוֹ שֶׁפֵּרֵשׁ רַשִּׁ\"י שָׁם, וּלְבַד שְׁאָר אֲרוּרִין שֶׁיֵּשׁ שָׁם עוֹד עַל זֶה, כַּמְבֹאָר לְקַמָּן בְּסוֹף הַפְּתִיחָה, עַיֵּן שָׁם.", + "וּלְבַד זֶה הֲלֹא יָדוּעַ הוּא מִגְּמָרָא דַּעֲרָכִין {דף ט\"ו:} הַנַּ\"ל, שֶׁגֹּדֶל הֶעָוֹן הַזֶּה הוּא עַד אֵין שִׁעוּר, עַד שֶׁאָמְרוּ עָלָיו שֶׁהוּא כְּכוֹפֵר בָּעִקָּר, חַס וְשָׁלוֹם. וְאָמְרוּ בִּירוּשַׁלְמִי דְּפֵאָה {פרק א הלכה א'}, שֶׁנִּפְרָעִין מִן הָאָדָם עֲבוּר זֶה הֶעָוֹן בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּמֶת לָעוֹלָם הַבָּא.", + "וְעֵיֵּן לְקַמָּן בַּפְּתִיחָה וּבְסִפְרִי שְׁמִירַת הַלָּשׁוֹן, שָׁם הֶעְתַּקְנוּ כָּל מַאַמְרֵי הַשַּׁ\"ס וְהַמִּדְרָשִׁים וְהַזֹּהַר הַקָּדוֹשׁ הַנִּזְכָּרִים בְּעִנְיַן זֶה, וּמִי שֶׁיְּעַיֵּן וְיִתְבּוֹנִן הֵיטֵב בָּהֶם, תִּסְמַּר שַׂעֲרוֹת רֹאשׁוֹ מִגֹּדֶל הֶעָוֹן.", + "וְנִרְאֶה פָּשׁוּט שֶׁהַטַּעַם שֶׁהֶחְמִירָה הַתּוֹרָה כָּל כָּךְ בְּזֶה הֶעָוֹן, מִשּׁוּם שֶׁמְעוֹרֵר בָּזֶה הַרְבֵּה אֶת הַמְּקַטְרֵג הַגָּדוֹל עַל כְּלַל יִשְׂרָאֵל, וְעַל יְדֵי זֶה הוֹרֵג כַּמָּה אַנָשִׁים בְּכַמָּה מְדִינוֹת. וְזֶה לְשׁוֹן הַזֹּהַר הַקָּדוֹשׁ פָּרָשַׁת פְקוּדֵי {דף רס\"ד}: * אִית רוּחָא חֲדָא, דְּקַיְּמָא עַל כָּל אִנּוּן מָארֵי דְּלִישָׁנָא בִּישָׁא, דְּכַד מִתְעָרֵי בְּנִי נָשָׁא בְּלִישָׁנָא בִּישָׁא, אוֹ הַהוּא בַּר נָשׁ דְּמִתְעָרֵי בְּלִישָׁנָא בִּישָׁא, כְּדֵין אִתְּעַר הַהוּא רוּחָא בִּישָׁא מְסָאֲבָא דִּלְעֵילָא, דְּאִקְרֵי סַכְסוּכָא, וְאִיהוּ שָׁארֵי עַל הַהוּא אִתְעָרוּתָא דְּלִישָׁנָא בִּישָׁא, דְּשָׁארוּ בֵּה בְּנִי נָשָׁא, וְאִיהוּ עָל לְעֵילָא וְגָרֵים בְּהַהוּא אִתְעָרוּ דְּלִישָׁנָא בִּישָׁא מוֹתָא וְחַרְבָּא וּקְטָלָא בְּעָלְמָא, וַי לְאִנּוּן דְּמִתְעָרֵי לְהַאי סִטְרָא בִּישָׁא וְלָא נָטְרֵי פּוּמַיְהוּ וְלִשְׁנַיהוֹן וְלָא חָשְׁשׁוּ עַל דָּא וְלָא יַדְעֵי דְּהָא בְּאִתְעָרוּתָא דִּלְתַתָּא תַּלְיָא אִתְעָרוּ דִּלְעֵילָא בֵּין לְטָב בֵּין לְבִישׁ כוּ', וְכוּלְהוּ דֵּלָטוֹרִין לְאִתְעָרָא לְהַאי חִוְיָא רַבָּא לְמֶהֱוֵי דֵּלָטוֹרָא עַל עָלְמָא, וְכוּלְהוּ בְּגִין הַאי אִתְעָרוּ דְּלִישָׁנָא בִּישָׁא, כַּד קַיְּמָא אִתְעָרוּתָא דִּילֵיה לְתַתָּא.", + "* תרגום: יש רוח אחד, שעומד על כל אלו בעלי לשון הרע. כי כשבני אדם מתעוררים בלשון הרע, או אדם אחד שנתעורר בלשון הרע, אז נתעורר רוח הרע הטמא ההוא שלמעלה, בכאן נקרא סכסוכא, והוא שורה על התעוררות ההיא של לשון הרע שפתחו בני אדם, והוא נכנס למעלה, וגורם בהתעוררות ההיא של לשון הרע מות וחרב והרג בעולם. אוי לאלו שמעוררים את צד הרע הזה ואינם שומרים פיהם ולשונם ואינם דואגים על זה, שאינם יודעים, שבהתעוררות שלמטה תלויה התעוררות של מעלה, בין לטוב ובין לרע וכו'. וכלם דוברי רכיל על העולם לעורר על הנחש הגדול הזה לדבר רכילות על העולם. והכל הוא בשביל התעוררות לשון הרע, כשנמצאת התעוררות שלו למטה. (הגהה)", + "וְנוּכַל לוֹמָר שֶׁזֶּהוּ כַּוָּנַת הַגְּמָרָא דַּעֲרָכִין הַנַּ\"ל: כָּל הַמְסַפֵּר לָשׁוֹן הָרָע, מַגְדִּיל עֲוֹנוֹת עַד לַשָּׁמַיִם שֶׁנְּאֱמַר {תהלים ע\"ג ט'}: \"שַׁתּוּ בַשָּׁמַיִם פִּיהֶם וּלְשׁוֹנָם תִּהֲלַךְ בָּאָרֶץ\" פֵּרוּשׁ: אַף שֶׁלְּשׁוֹנוֹ הוּא מְהַלֵּךְ בָּאָרֶץ אֲבָל פִּיו שָׁת בַּשָּׁמַיִם. וְכֵן אִיתָא בְּתָנָא דְּבֵי אֵלִיָּהוּ {פרק י\"ח}, שֶׁהַלָשׁוֹן הָרָע שֶׁהוּא מְסַפֵּר, הוּא עוֹלֶה עַד כְּנֶגֶד כִּסֵא הַכָּבוֹד, וּמִזֶּה נוּכַל לֵידַע אֶת גֹּדֶל הַחֻרְבָּן, שֶׁמַּחְרִיבִים בַּעֲלֵי הַלָּשׁוֹן אֶת כְּלַל יִשְׂרָאֵל.", + "וְעוֹד טַעַם אַחֵר לְגֹדֶל הַפְּגָם שֶׁבָּא עַל יְדֵי עָוֹן זֶה, כִּי עַל יְדֵי שֶׁאָדָם הוּא פּוֹגֵם אֶת לְשׁוֹנוֹ בְּדִבּוּרִים אֲסוּרִים, הוּא מוֹנֵעַ אַחַר כָּךְ כָּל דִּבּוּרִים שֶׁל קֹדֶשׁ שְׁהוּא מְדַבֵּר מִלַּעֲלוֹת לְמַעְלָה. וְזֶה לְשׁוֹן הַזֹּהַר הַקָּדוֹשׁ פָּרָשַׁת פְּקוּדֵי: * וּבְהַאי רוּחָא בִּישָׁא תָּלְיָן כַּמָּה גַּרְדִינִין אָחֲרָנִין, דְּאִנּוּן מְמֻנִּין לַאֲחָדָא מִלָּה בִּישָׁא אוֹ מִלָּה טִנּוּפָא, דְּאַפִּיקּ בַּר נָשׁ מִפֻּמֵּיה, וּלְבָתַר אַפִּיק מִלִּין קַדִּישִׁין. וַי לוֹן, וַי לְחַיֵּיהוֹן, וְכוּ' וַי לוֹן בְּהַאי עָלְמָא, וַי לוֹן בְּעָלְמָא דְּאָתֵי, בְּגִין דְּאִלֵּין רוּחִין מְסָאֳבִין נָטְלִין הַהוּא מִלָּה מְסָאֲבָא, וְכַד אַפִּיק בַּר נָשׁ לְבָתַר מִלִּין קָּדִּישָׁא, אַקְדִימִי אִלֵּין רוּחֵי מְסָאֲבָא מִלֵּי הַהוּא מְסָאֲבָא, וּמְסָאֲבִי לְהַהוּא מִלָּה קַּדִּישָׁא, וְלָא זָכֵי לֵה בַּר נָשׁ, וְכִבְיָכוֹל תָּשְׁשָׁא חֵילָא קַדִּישָׁא. עַד כָּאן לְשׁוֹנוֹ. הֲלֹא נִרְאֶה בַּעֲלִיל מִזֹּהַר הַקָּדוֹשׁ, שֶׁכָּל דִּבְרֵי הַתּוֹרָה וּתְפִלָּה שֶׁלָּנוּ הֵם עוֹמְדִים בַּאֲוִיר הַשָּׁמַיִם, וְאֵינָם עוֹלִים לְמַעְלָה, וּמֵאַיִן תָּבוֹא עֶזְרָתֵנוּ לְבִיאַת הַמָּשִׁיח, וְכַיּוֹצֵּא בָּזֶה.", + "* תרגום: ומרוח הרע הזה תלויים כמה מעודרי דין אחרים, שהם ממנים לאחז בדבר רע או בדבר טנוף, שהאדם מוציא מפיו, ואחר כך מוציא מפיו דברים קדושים. אוי להם, אוי לחייהם, אלו בני אדם גורמים לאלו מעוררי דין האחרים לשלט ולפגם מקום הקדוש. אוי להם בעולם הזה, ואוי להם לעולם הבא, כי אלו רוחות הטמאה לוקחים דבר טמאה הזה שהוציא מפיו, וכשהאדם מוציא אחר כך מפיו דבר קדשה, מקדימים אלו רוחות הטמאה, ולוקחים דבר טמאה ההוא ומטמאים את דבר הקדשה ההוא. והאדם אינו זוכה בה, בדבר הקדשה, וכביכול נחלש כח הקדשה. (הגהה)", + "וְכַאֲשֶׁר נַעֲמִיק בְּזֶה הָעִנְיָן נִמְצָּא עוֹד יוֹתֵר, שֶׁמִּלְּבַד שֶׁהוּא עָוֹן פְּלִילִי בְּעַצְמוֹ וְכַנַּ\"ל, עוֹד הוּא מַגְדִּיל הַקִּלְקוּל בְּכָל הָעוֹלָמוֹת וּמַחְשִׁיךְ וּמְמַעֵט אוֹרָן, עַל יְדֵי שֶׁרְגִילוּת הוּא לְכַמָּה וְכַמָּה אֲנָשִׁים, שֶׁכּוֹפְלִים אֶת הַלָּאו הַזֶּה כַּמָּה מֵאוֹת וַאֲלָפִים פְּעָמִים בִּימֵי חַיֵּיהֶם, כִּי אֲפִלּוּ עָוֹן קָטָן, כְּשֶׁיַּכְפִּיל הַרְבֵּה פְּעָמִים הוּא נַעֲשָׂה לְבַסוֹף כַּעֲבוֹת הָעֲגָלָה, כְּמוֹ שֶׁצָּוַח יְשַׁעְיָה {ה' י\"ח}: \"הוֹי מוֹשְׁכֵי הֶעָוֹן בְּחַבְלֵי הַשָּׁוְא וְכַעֲבוֹת הָעֲגָלָה חֲטָאָה\". וְהַמָּשָׁל מֵחוּט הַמֶּשִׁי, כְּשֶׁיִּכְפְּלֶנּוּ כַּמָּה מֵאוֹת פְּעָמִים, וְכָל שֶׁכֵּן בַּחֵטְא הַזֶּה שֶׁהוּא חָמוּר מִצַּד עַצְּמוֹ עַד מְאֹד, וּרְגִילִין לַעֲבֹר עָלָיו הַרְבֵּה וְהרְבֵּה אֲנָשִׁים בְּכַמָּה אֲלָפִים פְּעָמִים בִּימֵי חַיֵּיהֶם, וְאֵין מְקַבְּלִין עַל עַצְּמָן כְּלָל לְהִשָּׁמֵּר מִמֶּנּוּ, שֶׁבְּוַדַּאי הקִּלְקוּל לְמַּעְלָה הוּא לְאֵין שִׁעוּר.", + "ואֲחַשְּׁבָה לָדַעַת זֹאת, מֵאַיִן נַעֲשָׂה הַלָּאו הַזֶּה הֶפְקֵר כָּל כָּךְ לְעֵינִי הַרְבֵּה בְּנִי אָדָם. וְהִתְבּוֹנַנְתִּי שֶׁזֶּה הוּא מִכַּמָּה סִבּוֹת, לֶהָמוֹן מִצַּד אֶחָד וּלְהַלּוֹמְדִים מִצַּד אַחֵר. הֶהָמוֹן אֵינָם יוֹדְעִים כְּלָל שֶׁאִסוּר לָשׁוֹן הָרָע הוּא אֲפִלּוּ עַל אֱמֶת, וּלְהַבַּעֲלֵי תּוֹרָה אַף אוֹתָם שֶׁנִּתְבָּרֵר לָהֶם וְנִתְאַמֵּת לָהֶם שֶׁאִסוּר לָשׁוֹן הָרָע אֲפִלּוּ עַל אֱמֶת, יֵשׁ מֵהֶם כַּמָּה שֶׁיֵּצֶר הָרָע מַטְעֶה אוֹתָם בְּפָנִים אֲחֵרִים. אֶחָד, שֶׁתֵּכֶף מַחֲשִׁיב הַיֵּצֶּר הָרָע בְּרַעֲיוֹנָיו אֶת הָאִישׁ שֶׁהוּא מְסַפֵּר עָלָיו לְחוֹנֵף, וְאוֹמֵר לוֹ מִצְּוָה לְפַרְסֵם אֶת הַחֲנֵפִים וְהָרְשָׁעִים. וּפְעָמִים אוֹמֵר לוֹ: הֲלֹא פְּלוֹנִי הוּא בַּעַל מַחְלֹקֶת וּמִתָּר לְסַפֵּר לָשׁוֹן הָרָע עָלָיו. וְלִפְעָמִים הוּא מְפַתֵּהוּ בְּהֶתֵּרָא דְּאַפֵּי תְּלָתָא {בפני שלושה}, וּפְעָמִים בְּהֶתֵּרָא דְּאַפֵּי מָרָא {בפני המדובר}, שֶׁמַּסְכִּים בְּעַצְּמוֹ בְּעֵת הַסִפּוּר שֶׁהָיָה אוֹמֵר לוֹ אַף בְּפָנָיו, וּמְגַלֶּה לוֹ הַיֵּצֶּר הָרָע אֶת הַמַּאֲמָרִים הַשַּׁיָּכִים לָזֶה, וְעַיֵּן לְקַמָּן בִּכְלָל ב' ג' ח'. וּפְעָמִים הוּא מְפַתֵּהוּ בְּאֵיכוּת הַדָּבָר, לוֹמַר שֶׁאֵין זֶה נִכְנָס בִּכְלַל לָשׁוֹן הָרָע כְּגוֹן מַה שֶּׁרְגִילִין הַרְבֵּה אֲנָשִׁים, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, לְפַרְסֵם עַל אֶחָד שֶׁאֵינוֹ חָכָם, וּבֵאַרְנוּ זֶה לְקַמָּן בִּכְלָל ה'.", + "כְּלָלוֹ שֶׁל דָּבָר: הַיֵּצֶּר הָרָע פְּעֻלָּתוֹ אַחַת מִשְּׁתֵּיהֶן, אוֹ שֶׁמְפַתֵּהוּ, שֶׁאֵין דָּבָר זֶה נִכְנָס בִּכְלַל לָשׁוֹן הָרָע, אוֹ שֶׁעַל אִישׁ כָּזֶה לֹא צִּוְּתָה הַתּוֹרָה בְּאִסוּר לָשׁוֹן הָרָע.", + "וְאִם רוֹאֶה הַיֵּצֶּר הָרָע, שֶׁבְּאֵלּוּ עִנְיָנִים לֹא יְנַצַּח לָאָדָם, הוּא מְרַמֶּה אוֹתוֹ בְּהֶפֶךְ, שֶׁמַּחְמִיר עָלָיו כָּל כָּךְ בְּעִנְיַן לָשׁוֹן הָרָע, עַד שֶׁמַּרְאֶה לוֹ שֶׁהַכּל נִכְנָס בִּכְלַל לָשׁוֹן הָרָע, וְאִם כֵּן אִי אֶפְשָׁר לִחְיוֹת חַיֵּי תֵּבֵל בְּעִנְיַן זֶה אִם לֹא שֶׁיִּפְרש לְגַמְרֵי מֵעִנְיְנֵי הָעוֹלָם, וְהוּא כְּעֵין דִּבַּת הַנָּחָשׁ הֶעָרוּם שֶׁאָמַר (בראשית ג, א): \"אַף כִּי אָמַר אֱלֹקִים לֹא תֹאכְלוּ מִכָּל עֵץ הַגָּן\".", + "וּלְבד זֶה חֲסֵרָה לְהַרְבֵּה אֲנָשִׁים יְדִיעָה בְּעִנְיַן אִסוּר קַּבָּלַת לָשׁוֹן הָרָע, שֶׁאִסוּרוֹ הוּא אֲפִלּוּ לְהַאֲמִין בַּלֵּב לְבַד, רַק לָחוּשׁ מִבָּעֵי {צריך} {נדה ס\"א}. וְעוֹד הַרְבֵּה עִנְיָנִים כַּיּוֹצֵּא בָּזֶה בְּעִנְיַן קַבָּלַת לָשׁוֹן הָרָע וּרְכִילוּת אֲשֶׁר אִי אֶפְשָׁר לְבָאֲרָם פֹּה. וְאַךְ אֵינָם יוֹדְעִים אֵיךְ לְתַקֵּן אֶת הַדָּבָר, אִם עָבַר עַל אִסוּר סִפּוּר לָשׁוֹן הָרָע וּרְכִילוּת וְקבָּלָתָם.", + "וּמִצּד אֵלּוּ הַסִבּוֹת נִתְמוֹטֵט הָעִנְיָן מִכּלּ וָכֹל, כִּי מִמֵּילָא הֻרְגַּל הָאִישׁ לְדַבֵּר, כְּפִי שֶׁיִּזְדַּמֵּן שֶׁיֵּצֵּא מִפִּיו, וְלֹא לְהִתְבּוֹנִן בּוֹ מִתְּחִלָּה פֶּן דָּבָר זֶה נִכְנָס בִּכְלַל אִסוּר רְכִילוּת וְלָשׁוֹן הָרָע. וְהֻרְגַּלְנוּ כָּל כָּךְ בְּעָוֹן זֶה, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, עַד שֶׁמִּפְּנִי זֶה בְּעֵינִי הַרְבֵּה בְּנִי אָדָם אֵין דָּבָר זֶה נֶחְשָׁב לְעָוֹן כְּלָל, אְפִלּוּ אִם יְדַבֵּר דָּבָר שֶׁנִּרְאֶה לַכֹּל שֶׁהוּא לָשׁוֹן הָרָע וּרְכִילוּת גְּמוּרָה, כְּגוֹן שֶׁהוּא מְדַבֵּר רַע עַל חֲבֵרוֹ וּמְגַנֵּהוּ בְּתַכְלִית הַגְּנוּת. וְאִם יִשְׁאָלֵהוּ אֶחָד: לָמָּה דִּבַּרְתָּ לָשׁוֹן הָרָע אוֹ רְכִילוּת? יַחְשֹׁב בְּלִבּוֹ, שֶׁהוּא בָּא לַעֲשׂוֹתוֹ צַּדִּיקּ וְחָסִיד, וְלֹא יְקַּבֵּל אֶת דִּבְרי הַמּוֹכִיחַ כְּלָל, בַּאֲשֶׁר שֶׁהוּא רוֹאֶה שֶׁהַדָּבָר הַזֶּה הֶפְקֵר, בַּעֲוֹנוֹתֵינוּ הָרַבִּים.", + "וְכָל אֵלּוּ הַסִבּוֹת עִקָּרָם הוּא מִצַּד שֶׁלֹּא נִתְקַבֵּץ בְּמָקוֹם אֶחָד עִנְיַן לָשׁוֹן הָרָע וּרְכִילוּת, שֶׁיִּתְבָּאֵר בּוֹ אֵיכוּתָם וְעִנְיָנָם בִּכְלָלֵיהֶם וּפְרָטֵיהֶם, אֲבָל הֵם מְפֻזָּרִים בַּשַּׁ\"ס וְרִאשׁוֹנִים. וַאֲפִלּוּ הָרַמְבַּ\"ם בְּפֶרֶק ז' מֵהִלְכוֹת דֵּעוֹת וְרַבֵּנוּ יוֹנָה בְּשַׁעֲרֵי תְּשׁוּבָה, שֶׁהֵם עָשׂוּ לָנוּ דֶּרֶךְ סְלוּלָה בַּהֲלָכָה זוֹ אַף עַל פִּי כֵן קִצְּרוּ מְאֹד, כְּדַרְכָּן שֶׁל רִאשׁוֹנִים, וְגַם יֵשׁ הַרְבֵּה וְהַרְבֵּה דִּינִים שֶׁלֹּא בָּא בְּדִבְרֵיהֶן, כַּאֲשֶׁר יִרְאֶה הָרוֹאֶה בִּפְנִים הַסֵפֶר.", + "עַל כֵּן אָזַרְתִּי כְּגֶבֶר חֲלָצַי, בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ הַחוֹנִן לְאָדָם דַּעַת, וְקִבַּצְּתִּי כָּל דִּינֵי לָשׁוֹן הָרָע וּרְכִילוּת אֶל סֵפֶר, וְלִקַּטְתִּי אוֹתָם מִכָּל הַמְּקוֹמוֹת הַמְפֻזָּרִים בַּשַּׁ\"ס וּבַפּוֹסְקִים וּבִפְרָט מֵהָרַמְבַּ\"ם וְהַסְמָ\"ג וְהַשַּׁעֲרֵי תְּשׁוּבָה לְרַבֵּנוּ יוֹנָה זַ\"ל, שֶׁהֵם הֵאִירוּ לָנוּ הָעֵינַיִם בַּהֲלָכָה זוֹ, וְגַם לִקַּטְתִּי אֵיזֶה דִּינִים מִמַּה שֶּׁמָּצָּאתִי בִּתְשׁוּבַת מַהֲרִי\"ק וּשְׁאָרֵי תְּשׁוּבוֹת הַשַּׁיָּכִים לְעִנְיָן זֶה.", + "וְחִלַּקְתִּי אֶת הַסֵפֶר לִשְׁנִי חֲלָקִים. א. הִלְכוֹת אִסוּרֵי לָשׁוֹן הָרָע. ב. הִלְכוֹת אִסוּרֵי רְכִילוּת *. (וְכַאֲשֶׁר יְזַכֵּנִי הָעֶלְיוֹן אֶרְאֶה בְּלִי נֶדֶר לְחַבֵּר אֶל אֵלּוּ הַשְּׁנֵי חֲלָקִים עוֹד חֵלֶק שְׁלִישִׁי, אֲשֶׁר בּוֹ יְקֵבַּץ כָּל הַמַּאֲמָרִים הַנִּזְכָּרִים בַּגְּמָרָא וּמִדְרָשִׁים וְזֹהַר הַקָּדוֹשׁ מֵעִנְיָן זֶה, כִּי מִתּוֹךְ זֶה יְבֹאַר עֹצֶּם הַשָּׂכָר בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, לְמִי שֶׁנִּזְהָר מֵעָוֹן זֶה וְגֹדֶל הָעֹנֶשׁ לְמִי שֶׁעוֹבֵר עַל זֶה), וְאַחַר כָּךְ חִלַּקְתִּי אֶת הַהֲלָכוֹת הַנַּ\"ל לִכְלָלִים, וְכָל כְּלָל לְכַמָּה סְעִיפִים, כְּדֵי שֶׁיָּרוּץ הַקּוֹרֵא בּוֹ, וְכִמְעַט בְּכָל כְּלָל צִיַּרְתִּי אֵיזֶה צִּיּוּרִים הַשַּׁיָּכִים לִכְלָל זֶה, כְּדֵי שֶׁמִּמֶּנּוּ יִתְבּוֹנֵן הַקּוֹרֵא, אֵיךְ לִזָּהֵר בָּזֶה לְמַעֲשֶׂה.", + "* ובאמת יש הרבה דינים בהלכות רכילות, שנוכל ללמד אותם מדיני אסורי לשון הרע, אך אמרתי ההכרח לחזר עוד כל דין ודין בפרטיות מחמת גדל המכשול המצוי בזה החטא, חטא הלשון, רחמנא ליצלן, ואין לסמך בענין כזה על המעין, שכאשר יהיה צריך לאיזה דבר למעשה, יחפש ללמד דבר מתוך דבר, וכולי האי ואולי. גם שכמעט בכל ענין וענין יש איזה התחדשות, אשר לא נוכל ללמד זה מדיני אסורי לשון הרע, וכבר אמרו חז\"ל בכיוצא בזה: כל פרשה שנאמרה ונשנית, לא נשנית, אלא בשביל דבר שנתחדש בה. (הגהה)", + "וְקָרָאתִי אֶת שֵׁם הַסֵפֶר הַזֶּה בִּכְלָלוֹ \"חָפֵץ חַיִּים\" עַל שֵׁם הַכָּתוּב (תהלים לד, יג): \"מִי הָאִישׁ הֶחָפֵץ חַיִּים\" וְכוּ'. וּמִפְּנֵי שֶׁלֹּא יָקּוּץ הַקּוֹרֵא בִּקְּרִיאָתוֹ כָּל דִּין וּמְקוֹרוֹ מֵחֲמַת רֹב הָאֲרִיכוּת שֶׁנִּמְצָּא בּוֹ לִפְעָמִּים, עַל כֵּן חִלַּקְתִּיו לִשְׁנַיִם. הַפְּנִים, וְהוּא הַהְלָכָה בְּקִצּוּר הַיּוֹצֵּאת אַחַר בֵּרוּר כָּל הַדְּבָרִים יִקָּרֵא בְּשֵׁם מְקוֹר הַחַיִּים, כִּי הַדִּבּוּר שֶׁבָּאָדָם הוּא יוֹצֵא מִכֹּחַ נֶפֶשׁ הַחַיָּה אֲשֶׁר בּוֹ וּכְמוֹ שֶׁכָּתוּב (בראשית ב, ז): \"וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה\", וְתִרְגֵּם אוּנְקְּלוּס לְרוּחַ מְמַלְלָא. וּבֵאוּר סָבִיב לוֹ יִקָּרֵא בְּשֵׁם בְּאֵר מַיִם חַיִּים, כִּי הוּא הַבְּאֵר שֶׁדָּלִיתִי מִמֶּנּוּ אֶת מְקוֹר הַחַיִּים הַפְּנִימִי.", + "וְיֵדַע אָחִי הַקּוֹרֵא, שֶׁאֲפִלּוּ כָּל דָּבָר פָּשׁוּט שֶׁנִּמְצָא בִּפְנִים, הֶרְאֵיתִי אֶת מְקוֹרוֹ בִּבְאֵר מַיִם חַיִּים. לְמַעַן יְבֹרַר לְעֵינֵי הַכֹּל, שֶׁסֵפֶר זֶה לֹא חִבַּרְתִּי עַל פִּי מִדַּת חֲסִידוּת, רַק עַל צַּד הַדִּין.", + "(ואֲחַלֶּה לְהַקּוֹרֵא הַנָּעִים, אוּלַי יִמְצָא אֵיזֶה דָּבָר, שֶׁלֹּא יִהְיֶה נִרְאֶה לוֹ בְּהַשְׁקָפָה רִאשׁוֹנָה, אִם בְּעֶצֶם הַדִּין, כִּי יֹאמַר שֶׁהוּא חוּמְרָא בְּעָלְמָא אוֹ אֲרִיכוּת הַלָּשׁוֹן לְלֹא צֹּרֶךְ אוֹ קִצּוּר לָשׁוֹן, בַּל יְמַהֵר לְהַחְלִיט אֶת הַדָּבָר לוֹמַר שְׁגָגָה הִיא, עַד אֲשֶׁר יְעַיֵּן הֵיטֵב בְּהַבְּאֵר מַיִם חַיִּים וּבְכָל הַכְּלָלִים הַנִּצְּרָכִים לַהֲלָכָה זוֹ, כִּי אַף אִם יֶחְסַר לוֹ כְּלָל אֶחָד מֵהֲלָכָה זוֹ, לֹא יָבִין שְׁאָר הַהֲלָכָה לַאֲשׁוּרוֹ. כִּי בֶּאֱמֶת כָּל סָעִיף וְסָעִיף מִסֵפֶר הַזֶּה עִיַּנְתִּי בּוֹ הַרְבֵּה (וּבְדִבּוּק חֲבֵרִים גְּדוֹלֵי תּוֹרָה), וְחִפַּשְׂתִּי חִפּוּשׂ אַחַד חִפּוּשׂ, שֶׁלֹּא יִמָּצֵּא בַּשַּׁ\"ס סְתִירָה לִדְבָרֵינוּ. וְכַמָּה פְּעָמִים עִיַּנְתִּי בְּעִנְיָן אֶחָד כַּמָּה יָמִים, עַד שֶׁבֵּרַרְתִּי הַהֲלָכָה לַאֲמִתָּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וַאֲקַּוְָּה לְהַשֵּׁם יִתְבָּרַךְ, כִּי הַקּוֹרֵא אֲשֶׁר יִשְׁמַע לִדְבָרֵינוּ אֵלֶּה וִיעַיֵּן הֵיטֵב בְּכָל כְּלָלֵי הַהֲלָכָה, עֵינָיו יֶחֱזוּ מֵישָׁרִים, כִּי כָּל מִלָּה וּמִלָּה, שֶׁבִּפְנִים הַסֵפֶר, נִכְתְּבָה בְּדִקְדּוּק הַדִּין. וְלִפְעָמִים הָיָה בִּיכָלְתִּי לְשַׁנּוֹת אֶת הַלָּשׁוֹן לְקַצֵּר אוֹ לְהַאֲרִיךְ, לְמַעַן יִהְיֶה נָקֵל לְהָבִין הַמְכֻוָּן בּוֹ. אוּלָם לֹא רָצִּיתִי לְשַׁנּוֹת לְשׁוֹן הָרַמְבַּם וּשְׁאָרֵי פּוֹסְקִים שֶׁהדִּין נוֹבֵעַ מֵהֶם. וְכָל אֲשֶׁר יְדוּנִי לְכַף זְכוּת הַמָּקוֹם יְדִינֵהוּ לְכַף זְכוּת) *.", + "* ואל יפלא בעיני הקורא, כיון שכל הספר הזה הוא מיסד על עקרי ההלכה, למה אני מביא בכמה מקומות ראיות מספר שערי תשובה לרבנו יונה, שהוא מכלל ספרי מוסר, כי באמת נראה לעינים להמתבונן היטב במאמריו הקדושים בכמה מקומות, ששמר ודקדק את דבריו שלא יצא מגדר הדין, ובפרט בדיני לשון הרע שלו, בכל ענין וענין שכתב יש על זה מקור מן הש\"ס, וכאשר נבאר, אם ירצה השם, בפנים הספר, אך הוא קצר מאד, ולא הביא את המקורות כדרכן של ראשונים, ובכל זאת על פי הרב לא סמכתי עליו לבד, רק במקום שנשמע מדבריו איזה קולא (וכן כהאי גונא משאר ספרי מוסר), אבל לחומרא כמעט רבו ככלו הבאתי עוד איזה ראיות, כאשר יראה המעין בפנים.", + "ויודע אני כי יוכל להיות, שימצאו אנשים, שרצונם ותשוקתם לתן דפי בחבריהם, והרגילו את עצמם בעון המר הזה, עד אשר לא יועיל להם שום דבר להשיבם מדרכם הרעה, ואנשים כאלו, כאשר ימצאו בספרי זה איזה קלא, לא ידקדקו כלל בפרטים הנצרכים לזה, ויתירו על ידי זה כמה דברים אשר לא עלתה על לבי, ולא יהיה גם כן לבם נוקפם על זה, כי יתלו בספר הזה, אך אמרתי, לא אמנע טוב להולכים בתמים בשביל אנשים כאלו, כמו שאמרו חז\"ל באפן כזה בבבא בתרא (בבא בתרא פט, ב): אמרה ומהאי קרא אמרה \"כי ישרים דרכי ה' צדיקים ילכו בם\" וכו'.", + "וידעתי גם ידעתי כי ימצאו אנשים, אשר ירצו להמעיט את מעלת הלמוד בענין זה, ויתלו את עצמן במאמר חז\"ל: מוטב שיהיו שוגגין, ואל יהיו מזידין, אך באמת הדין אתי משני צדדים. א. בדבר המפרש בתורה, אין אומרים מוטב וכו', כמו שפסק בארח חיים בסימן תר\"ח סעיף ב' בהג\"ה, ולשון הרע ורכילות הוא דבר המפרש בתורה ועוד, אם כן לא נלמד לרבים הלכות גזל, דגם זה קשה מאד לקים, כמו שאמרו חז\"ל בבבא בתרא דף קס\"ה. (ואף שבלשון הרע אמרו שם, שכלם נכשלין, הלא לא אמרו רק באבק, כמו שהקשה הגמרא שם: בלשון הרע סלקא דעתך (עלתה בדעתך). ויהיה תועלת על כל פנים מלמוד ענינים אלו להנצל מעצם העון, ואפלו מאבק לשון הרע יוכל להנצל, אם יתן לבו ורעיוניו לזה, דלא אמרו אין אדם וכו', רק בסתמא) וכן לא נלמדם הלכות שבת, שהם כהררים התלוים בשערה, והרבה דינים יש בהם, שקשה מאד לקים אותם. ועוד היאך העתיקו לנו חז\"ל בערכין (דף ט\"ו: ודף ט\"ז) העקרים בענינים אלו, כגון, מה שאמרו שם: היכי דמי לישנא בישא, נורא בי פלניא (איך נקרא לשון הרע? אש אצל פלוני) וכדומה. ועוד מגופא דקרא נוכיח, הלא כתיב בתורה: \"זכור את אשר עשה ה' אלהיך למרים\" וכו', והביא הרמב\"ן בבאורו בשם הספרי, שצריך לזכר תמיד בפה מעשה מרים כדי שעל ידי זה נתבונן את גדל העון המר, ולדבריהם, אדרבה, לא נזכר, ונוכל להיות שוגגין בזה, אלא ודאי דהתורה ירדה לסוף דעת האדם, שבכחו להיות נזהר מזה העון, דאי לאו הכי אין הקדוש ברוך הוא בא בטרוניא עם בריותיו, וכאשר יתבונן תמיד בזה, יהיה לו בודאי לתועלת גדולה להנצל מעון זה.", + "עוד ימצא תועלת גדולה מלמוד ענינים אלו, שעל ידי זה לא יהיה דבר זה בעיניו כהפקר, ואז אפלו אם יהיה, חס ושלום, נכשל בזה לפרקים, איננו בכלל בעלי לשון הרע, שעל זה אמרו חז\"ל בערכין, ששקול כנגד ג' עונות החמורות, ואינם מקבלין פני שכינה, וכיוצא מענשין החמורין, כמו שמוכח מדברי רבנו יונה ב\"שערי תשובה\" ומדברי ה\"כסף משנה\" ברמב\"ם בפרק ז' מהלכות דעות רק כשאר לאו דעלמא. גם על ידי זה ידע בנפשו שחטא לפני ה', וכמו שאמר הכתוב (ירמיה ב, לה): \"הנני נשפט אותך על אמרך לא חטאתי\", ויראה לפיס את חברו עבור זה, או לפחות שלא לדבר עליו עוד הפעם, מה שאין כן אם ישליך, חס ושלום, את הדבר אחר גוו, ואינו חושבו לעון כלל. (הגהה)", + "גַּם חִבַּרְתִּי אֶל הַסֵפֶר הַזֶּה פְּתִיחָה אֲרֻכָּה וּרְחָבָה, שָׁם מְבֹאָר כַּמָּה לָאוִין וַעֲשִׂין רָגִיל לַעֲבֹר, מִי שֶׁאֵינוֹ נִזְהָר מֵאִסוּר הַמַּר שֶׁל לָשׁוֹן הָרָע וּרְכִילוּת (וּכְהַאי גַּוְנָא מָצִינוּ בְּמִשְׁנָה נְדָרִים {דף ס\"ה} עַיֵּן שָׁם וּבִמְנָחוֹת {דּף מ\"ד} עַיֵּן שָׁם) אוּלַי יִתֵּן ה', שֶׁעַל יְדֵי כָּךְ יִנָּגֵף הַיֵּצֶר בִּרְאוֹתוֹ אֶת גֹּדֶל הַמְּהוּמָה וְהַמַּכְשֵׁלָה שֶׁהוּא עוֹשֶׂה עַל יְדֵי דִּבּוּרוֹ.", + "גַּם לְבַד זֶה יָדוּעַ הוּא מַה שֶּׁהוּבָא בְּמִדְרַשׁ רַבָּה פָּרָשַׁת נָשׂא {י\"ד ד'}, וְזֶה לְשׁוֹנוֹ: אִם יָגַעְתָּ הַרְבֵּה בְּדִבְרֵיהֶם, הַקָּדוֹשׁ בָּרוּךְ הוּא מֵסִיר יֵצֶר הָרָע מִמְּךָ. עַל כֵּן אָמַרְתִּי אֶל לִבִּי, אֶפְשָׁר שֶׁעַל יְדֵי שֶׁיְּעַיְּנוּ בַּסֵפֶר הַזֶּה, שֶׁהוּא מְלֻקָּט מִכָּל דִּבְרֵי הָרִאשׁוֹנִים בְּעִנְיָן זֶה וְיִתְבּוֹנְנוּ בּוֹ, לֹא יִשְׁלֹט כָּל כָּךְ הַיֵּצֶּר הָרָע בְּעָוֹן זֶה. וּמִמֵּילָא כְּשֶׁיִּמְשֹׁךְ מִתְּחִלָּה אֶת עַצְּמוֹ מֵּעָוֹן זֶה בְּמִקְצָת, בְּהֶמְשֵׁךְ הַזְּמַן יִמְשֹׁךְ אֶת יָדוֹ מִמֶּנּוּ לְגַמְרֵי, כִּי בְּעָוֹן זֶה הַרְבֵּה מִמֶּנּוּ הַהֶרְגֵּל עוֹשֶׂה, וְהַבָּא לִטָּהֵר מְסַיְּעִין אוֹתוֹ (יומא לח, ב), וּבִזְכוּת זֶה וּבָא לְצִּיּוֹן גּוֹאֵל בִּמְהֵרָה בְיָמֵינוּ, אָמֵן." + ], + "Introduction to the Laws of the Prohibition of Lashon Hara and Rechilut": { + "Opening Comments": [ + "בְּאַהֲבַת הַשֵּׁם יִתְבָּרַךְ אֶת עַמּוֹ יִשְׂרָאֵל וְחָפֵץ מְאֹד בְּטוֹבָתָם עַד שֶׁקְּרָאָם בְּשֵׁם בָּנִים, וְחֵלֶק ה' וְנַחֲלָה, וְכַמָּה שֵׁמוֹת חֲבִיבִים הַמּוֹרִים עַל גֹּדֶל אַהֲבָתוֹ לְיִשְׂרָאֵל, כְּמוֹ שֶׁכָּתוּב (מלאכי א, ב): \"אָהַבְתִּי אֶתְכֶם אָמַר ה'\", וְגוֹ', לְפִיכָךְ הִרְחִיקָּם מִּכָּל הַמִּדּוֹת רָעוֹת וּבִפְרָט מִלָשׁוֹן הָרָע וּרְכִילוּת, כִּי הוּא מֵּבִיא אֶת בְּנִי אָדָם לִידֵי רִיב וּמַצָּה, וְכַמָּה פְּעָמִים יוּכַל לָבוֹא מִזֶּה לִידֵי שְׁפִיכוּת דָּמִים כְּמוֹ שֶׁכָּתַב הָרַמְבַּ\"ם זַ\"ל בְּהִלְכוֹת דֵּעוֹת (פרק ז' הלכה א'): אַף עַל פִּי שֶׁאֵין לוֹקִין עַל לָאו זֶה, עָוֹן גָּדוֹל הוּא וְגוֹרֵם לַהֲרֹג נְפָשׁוֹת רַבּוֹת מִיִּשְׂרָאֵל, לְכָךְ נִסְמַךְ לוֹ (ויקרא יט, טז): \"לֹא תַעֲמֹד עַל דַּם רֵעֶךָ\", צֵּא וּלְמַד מָה אֵרַע לְדוֹאֵג הָאְדוֹמִי וּלְנוֹב עִיר הַכֹּהֲנִים.", + "וְעוֹד כַּמָּה רָעוֹת עֲצּוּמּוֹת, שֶׁנָּסַבּוּ עַל יְדֵי הַמִּדָּה הַמְגֻנָּה הַזֹּאת, כְּמוֹ שֶׁיָּדוּע שֶׁחֵטְא הנָּחָשׁ הָיָה הָעִקָּר עַל יְדֵי לָשׁוֹן הָרָע, שֶׁדִּבֵּר לָשׁוֹן הָרָע עַל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאָמַר: מִּן הָאִילָן הַזֶּה אָכַל וּבָרָא אֶת הָעוֹלָם, וְעַל יְדֵי זֶה פִּתָּה אֶת חַוָּה, כְּמּוֹ שֶׁאָמְרוּ חֲזַ\"ל (שבת קמו, א): בָּא נָחָשׁ עַל חַוָּה וְהִטִּיל בָּה זֻהֲמָּא, הֲרֵי שֶׁגָּרַם גִּלּוּי עֲרָיוֹת, וְגַם מִּיתָה לְכָל הָעוֹלָם, הֲרֵי שְׁפִיכוּת דָּמִים. וְעַל יְדֵי זֶה גָּרַם לְאָדָם הָרִאשׁוֹן וְחַוָּה לַעֲבֹר עַל רְצּוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. וּמִמֵּילָא זֶה הַמְדַבֵּר לָשׁוֹן הָרָע, אוֹחֵז בְּמִדָּתוֹ הַמַּשְׁחֶתֶת לִבְרִיאַת הָעוֹלָם.", + "וְגם שֶׁעִקַּר סִבַּת יְרִידַת יִשְׂרָאֵל לְמִצְּרַיִם הָיְתָה לְכתְּחִלָּה עַל יְדֵי זֶה, כְּמוֹ שֶׁכָּתוּב (בראשית לז, ב): \"וַיָּבֵא יוֹסֵף אֶת דִּבָּתָם רָעָה אֶל אֲבִיהֶם\" וְעַל יְדֵי זֶה נִגְזַר עָלָיו מִן השָּׁמַיִם מִדָּה בְּמִדָּה שֶׁנִּמְכַּר לְעֶבֶד, כְּמּוֹ שֶׁאָמַר עֲלֵיהֶם, שֶׁקּוֹרְאִין לַאֲחֵיהֶם עֲבָדִים, כְּמוֹ דְּאִיתָא בַּמִּדְרָשׁ (ב\"ר ד, ז) וּבִירוּשַׁלְמִי דְּפֵאָה (פרק א' הלכה א'), הֲגַם שֶׁהָיָה לוֹ טַעַם לְהֶתֵּרָא עַל הַדִּבָּה שֶׁהֵבִיא כְּמוֹ שֶׁפֵּרְשׁוּ המְּפָרְשִׁים, עִם כָּל זֶה, רְאֵה, שֶׁלֹּא הוֹעִיל לוֹ שׁוּם הֶתֵּר.", + "וְעוֹד כָּל סִבַּת גָּלוּתֵנוּ עַתָּה הוּא הָעִקָּר רַק בִּשְׁבִיל מַעֲשֵׂה הַמְרַגְּלִים, וּכְמוֹ שֶׁכָּתוּב {בתהלים קו כו כז}: \"וַיִּשָּׂא יָדוֹ לָהֶם לְהַפִּיל וְגוֹ' וּלְזָרוֹתָם בָּאֲרָצּוֹת\" וּכְמוֹ שֶׁפֵּרֵשׁ רשִּׁ\"י שָׁם, וְכֵן כָּתַב הָרַמְּבַּ\"ן בַּחֻמָּשׁ בְּפָרָשׁת מְּרַגְּלִים (במדבר יד, א). וְאָמְרוּ בַּעְרָכִין (דף ט\"ו), שֶׁעִקַּר חֵטְא מְרַגְּלִים הָיָה לָשׁוֹן הָרָע, שֶׁהוֹצִּיאוּ דִּבָּה עַל הָאָרֶץ, וְעַל יְדֵי שֶׁבָּכוּ אָז בְּכִיָּה שֶׁל חִנָּם, נִגְזַר עֲלֵיהֶם בִּכִיָּה לְדוֹרוֹת. וְעוֹד כַּמָּה רָעוֹת עד אֵין מִסְפָּר הִשִּׂיגוּנוּ על יְדֵי חֵטְא הֶחָמוּר הַזֶּה, כִּי גַּם כָּל חַכְמֵי יִשְׂרָאֵל, שֶׁנֶּהֶרְגוּ בִּימֵי שִׁמְעוֹן בֶּן שָׁטַח, גִּיסוֹ שֶׁל יַנַּאי הַמֶּלֶךְ, עַל יְדֵי יַנַּאי, הָיָה גַּם כֵּן עַל יְדֵי רְכִילוּת כִּדְאִיתָא בְּקִדּוּשִׁין {דף ס\"ו} עַיֵּן שָׁם. וַהֲרִיגַת הַתַּנָּא ר' אֱלִיעֶזֶר הַמּוֹדָעִי, שֶׁהָיָה גַּם כֵּן סִבָּה לְחֻרְבַּן בֵּיתָר, הָיָה גַּם כֵּן עַל יְדֵי רְכִילוּת, שֶׁהִרְכִילוּ עָלָיו לִפְנֵי בֶּן כּוֹזִיבָא כִּדְאִיתָא בְּמִדְרַשׁ אֵיכָה (איכה רבה ב, ד).", + "וּמִפְּנֵי גֹּדֶל הָרָעוֹת שֶׁנִּמְצְּאוּ בַּמִּדָּה הַמְגֻנָּה הַזֹּאת, הִזְהִירָה הַתּוֹרָה אוֹתָנוּ בִּפְרָטוּת עַל זֶה בְּלָאו {ויקרא י\"ט ט\"ז} דְּ\"לֹא תֵלֵךְ רָכִיל\" וְגוּ' וּכְמוֹ שֶׁנְּבָאֵר לְקַמָּן. (וְלֹא כְּמוֹ כַּעַס וְאַכְזָרִיּוּת וְלֵיצָּנוּת וּשְׁאָר מִדּוֹת הַנִּשְׁחָתוֹת, אַף שֶׁגַּם הֵמָּה מַשְׁחִיתִים אֶת תֹּאר הַנֶּפֶשׁ וְצּוּרָתָהּ, וְגַם עֲלֵיהֶם רָמְזָה הַתּוֹרָה בְּכַמָּה מְקוֹמוֹת כַּמְבֹאָר בְּדִבְרֵי חֲזַ\"ל, עִם כָּל זֶה אֵין עֲלֵיהֶם לָאו בְּפֵרוּשׁ בְּמִנְיַן תַּרְיָ\"ג).", + "וְעוֹד נִרְאֶה פָּשׁוּט טַעַם אַחֵר, מַה שֶּׁהִזְהִירָה הַתּוֹרָה בִּפְרָט עַל זֶה, מִפְּנִי שֶׁכַּאֲשֶׁר נְדַיֵּק בֶּאֱמֶת בַּפְּרָט הַזֶּה דְּהַיְנוּ לָשׁוֹן הָרָע וּרְכִילוּת, נִמְצָא שֶׁכִּמְעַט הֵם כּוֹלְלִין כָּל הלָּאוִין וְהָעֲשִׂין שֶׁיִּמָּצֵּא בֵּין אָדָם לַחֲבֵרוֹ, וְהַרְבֵּה מִבֵּין אָדָם לַמָּקוֹם, כַּאֲשֶׁר נְבָאֵר אִם יִרְצֶּה הַשֵּׁם, לְכָךְ הִזְהִירָה הַתּוֹרָה אוֹתָנוּ בְּפֵרוּשׁ, כְּדֵי שֶׁלֹּא נִלָּכֵד בַּמְּצּוּדָה הָרָעָה הַזֹּאת. וְעָתִיד אֲנִי לְבָאֵר דָּבָר זֶה בְּעֶזְרַת ה' יִתְבָּרַךְ. וּמִזֶּה יֵצֵּא דֶּרֶךְ אַגַּב תּוֹעֶלֶת רַבָּה לְכַמָּה הֲלָכוֹת אֲחֵרוֹת, וְגַם אוּלַי עַל יְדֵי זֶה יִנָּגֵף הַיֵּצֶר בִּרְאוֹתוֹ גֹּדֶל הַמְּהוּמָה וְהַמַּכְשֵׁלָה, שֶׁיַּעֲשֶׂה עַל יְדֵי דִּבּוּרוֹ, וְזֶה הֵחֵלִי בְּעֶזְרַת הַחוֹנֵן לְאָדָם דַּעַת.", + "וּמִתְּחִלָּה צָּרִיךָ לֵידַע הַכְּלָלִים בַּהֲלָכוֹת אֵלּוּ דְּלָשׁוֹן הָרָע וּרְכִילוּת (לָשׁוֹן הָרָע הוּא, הַיְנוּ, הַמְּסַפֵּר בִּגְנוּת חֲבֵרוֹ, וּרְכִילוּת הַיְנוּ שֶׁמְסַפֵּר לְאֶחָד מַה שֶּׁחֲבֵרוֹ דִּבֵּר עָלָיו רָעָה אוֹ עָשָׂה לוֹ רָעָה), אָסוּר אֲפִלּוּ עַל דְּבַר אֱמֶת, כְּמוֹ שֶׁנְּבָאֵר לְקַּמָּן, אִם יִרְצֶּה הַשֵּׁם, בְּשֵׁם כָּל הַפּוֹסְקִים. גַּם דְּאִסוּר לָשׁוֹן הָרָע וּרְכִילוּת הוּא בֵּין בְּפָנָיו וּבֵין שֶׁלֹּא בְּפָנָיו. גַּם דְּאֵין חִלּוּק בֵּין מְסַפֵּר לִמְקַבֵּל, כְּמוֹ שֶׁנְּבָאֵר הַכֹּל לְקַמָּן. וּמְקַבֵּל מִקְרֵי בְּמַה שֶּׁמַּאֲמִין בְּלִבּוֹ לְהסִפּוּר שֶׁמְסַפֵּר לוֹ חֲבֵרוֹ, אֲפִלּוּ אֵין מְסַיֵּעַ לוֹ בְּהַסִפּוּר, רַק שֶׁמַּאֲמִין בְּלִבּוֹ לְהַסִפּוּר לָשׁוֹן הָרָע וּרְכִילוּת שֶׁשָּׁמַע, בָּזֶה מִּקְרֵי נוֹשֵׂא שֵׁמַע שָׁוְא וְעוֹבֵר עַל יְדֵי זֶה הַלָּאו (שמות כג, א) דְּ\"לֹא תִשָּׂא שֵׁמַע שָׁוְא\", כָּל אֶחָד מֵאֵלּוּ הַכְּלָלִים יֵשׁ בּוֹ שָׁרָשִׁים וַעֲנָפִים כַּאֲשֶׁר בִּשְׁאָר חֶלְקֵי הַתּוֹרָה, ה' יְזַכֵּנוּ לֵידַע אוֹתָם עַל בֻּרְיָם.", + "וְדַע דְּמַה שֶּׁנִּכְתֹּב דְּעוֹבֵר בֵּין בְּלָאוִין וּבֵין בַּעֲשִׂין וּבֵין בְּהַג' אֲרוּרִין שֶׁנִּכְתֹּב וּנְבָרֵר לְקַמָּן, דְּיֵשׁ עָלָיו, כַּוָּנָתֵנוּ בֵּין בְּלָשׁוֹן הָרָע וּבֵין בִּרְכִילוּת וּבֵין עַל שֶׁקֶר וּבֵין עַל אֱמֶת, וְזֶהוּ מַה שֶּׁנִּכְתֹּב בְּכָל מָקוֹם בִּבְאֵר מַיִם חַיִּים בְּד' אֳפָנִים הָרִאשׁוֹנִים (לְבַד אִם נְבָאֵר בְּהֶדְיָא (בפירוש), דְּלֹא קָאֵי (שֶׁאֵינוֹ מִתְיַחֵס), רַק עַל אֶחָד מֵאֵלּוּ). וְלֹא נִשְׁאר חוֹב עָלֵינוּ רַקּ לְבָאֵר בְּכָל אֶחָד מֵהלָּאוִין אוֹ הָעֲשִׂין אִם קָאֵי בְּפָנָיו אוֹ שֶׁלֹּא בְּפָנָיו אוֹ עַל הַמְסַפֵּר אוֹ עַל הַמְקַבֵּל.", + "וְהַלָּאוִין אוֹ הָעֲשִׂין שֶׁהֵם כּוֹלְלִים כָּל אֹפֶן אֶכְתֹּב בְּקִצּוּר בְּהַבְּאֵר מַיִם חַיִּים בְּ\"כָל הַח' הָאֳפָנִים\", וְכַוָּנָתֵנוּ בְּלָשׁוֹן הָרָע וּרְכִילוּת וּבְפָנָיו וְשֶׁלֹּא בְּפָנָיו וּבֵין לַמְסַפֵּר וּבֵין לַמְקַבֵּל וּבֵין עַל אֱמֶת וּבֵין עַל שֶׁקֶר, וּזְכֹר אֵלּוּ הַדְּבָרִים כִּי לֹא אֶכְפְּלֵם הַרְבֵּה פְּעָמִים בּפְּתִיחָה הַזּוֹ.", + "וּמִתְּחִלָּה נְבָאֵר כַּמָּה לָאוִין, שֶׁעוֹבֵר עַל יְדֵי סִפּוּר לָשׁוֹן הָרָע וּרְכִילוּת, וְאַחַר כָּךְ כַּמָּה עֲשִׂין, וְאַחַר כָּךְ כַּמָּה אֲרוּרִין, שֶׁמְּקַבֵּל עַל עַצְּמוֹ עַל יְדֵי זֶה, וְעוֹד כַּמָּה אִסוּרִין גְּדוֹלִים, שֶׁנִּסְבָּב עַל יְדֵי זֶה.", + "וַאֲחַלֵּק אֶת הַפְּתִיחָה הַזּוֹ לִשְׁנַיִם. הַפְּנִים יִקָּרֵא בְּשֵׁם מְקוֹר הַחַיִּים, וּבֵאוּר סָבִיב לוֹ בְּשֵׁם בְּאֵר מַיִם חיִּים. וְטעַם לַשֵּׁמוֹת הָאֵלּוּ כְּבָר כָּתַבְתִּי בַּהַקְדָּמָה. וּבִבְאֵר מַיִם חַיִּים יְבֹאַר עַל אֵיזֶה אֹפֶן נֶאֱמַר כָּל לָאו אוֹ עֲשֵׂה וְעוֹד אֵיזֶה הֲלָכוֹת אֲחֵרוֹתּ. וְזֶה הֵחֵלִי בְּעֶזְרַת הַחוֹנִן דַּעַת." + ], + "Negative Commandments": [ + "הַמְרַגֵּל (א) בַּחֲבֵרוֹ עוֹבֵר בְּלֹא תַעֲשֶׂה שֶׁנֶּאֱמַר (ויקרא י\"ט ט\"ז): \"לֹא תֵלֵךְ רָכִיל בְּעַמֶךָ\" אֵיזֶהוּ רָכִיל? זֶה שֶׁטוֹעֵן דְּבָרִים וְהוֹלֵךְ מִזֶּה לָזֶה וְאוֹמֵר: כָּךְ אָמַר פְּלוֹנִי עָלֶיךָ, כָּךְ וְכָךְ שָׁמַעְתִּי עַל פְּלוֹנִי שֶׁהוּא עָשָׂה לְךָ, אַף עַל פִּי שֶׁהוּא אֱמֶת, הֲרֵי זֶה מַחֲרִיב אֶת הָעוֹלָם. וְיֵשׁ עָוֹן גָּדוֹל מִזֶּה עַד מְאֹד וְהוּא לָשׁוֹן הָרָע וְהוּא בִּכְלַל לָאו זֶה, וְהוּא הַמְסַפֵּר בִּגְנוּת חֲבֵרוֹ, אַף עַל פִּי שֶׁאוֹמֵר אֱמֶת. אֲבָל הָאוֹמֵר שֶׁקֶר נִמְצָא מוֹצִיא שֵׁם רָע עַל חֲבֵרוֹ.", + "וְעוֹבֵר נַמֵי (גם כן) (ב) הַמְסַפֵּר אוֹ הַמְקַבֵּל בְּלָאו (שְׁמות כ\"ג א') דְּ\"לֹא תִשָּׂא שֵׁמַע שָׁוְא\" וְקָרֵי בֵּהּ נַמֵי לֹא תַשִּׂיא, וְאִם כֵּן לָאו זֶה כּוֹלֵל לִשְׁנֵיהֶם.", + "וְעוֹבֵר נַמֵי (ג) הַמְסַפֵּר בְּמַה דִּכְתִיב (דברים כ\"ד ח'): \"הִשָּׁמֶר בְּנְגַע הַצָרַעַת לִשְׁמֹר מְאֹד וְלַעֲשׂוֹת\", וּפֵרְשׁוּ בְּסִפְרָא (בחקתי פרשה א' ג') דְּמַה שֶּׁכָּתְבָה הַתּוֹרָה \"לִשְׁמֹר מְאֹד\", הַכַּוָּנָה שֶׁלֹּא לִשְׁכֹּחַ מִלְּהִזָּהֵר מִלָשׁוֹן הָרָע, שֶׁלֹּא תָּבֹא עָלֶיךָ הַצָרַעַת עַל יְדֵי סִפּוּר הַזֶּה. ", + "וְעוֹבֵר נַמֵי (ד) הַמְסַפֵּר וְהַמְקַבֵּל בְּלָאו (ויקרא י\"ט י\"ד) דְּ\"לִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל\" כִּי כָּל אֶחָד נוֹתֵן מִכְשׁוֹל לִפְנֵי חֲבֵרוֹ, שֶׁיַּעֲבֹר עַל לָאוִין הַמְפֹרָשִׁין בַּתּוֹרָה. אַךְ יֵשׁ חִלּוּק בֵּין הַמְסַפֵּר וְהַמְקָבֵּל בָּזֶה, דְּהַמְסַפֵּר עוֹבֵר בְּלָאו זֶה בֵּין אִם הַשּׁוֹמְעִים רַבִּים אוֹ מֻעָטִים, וְאַדְּרַבָּה כָּל שֶׁיִּתְרַבּוּ הַשּׁוֹמְעִים, יִתְרַבֶּה עָלָיו הַלָּאו הַזֶּה, כִּי הוּא נוֹתֵן מִכְשׁוֹל לִפְנֵי כַּמָה אֲנָשִׁים. לֹא כֵן הַמְקַבֵּל, אֶפְשָׁר דְּאֵינוֹ עוֹבֵר בְּלָאו זֶה, רַק אִם הוּא לְבַדּוֹ שׁוֹמֵעַ מִמֶנּוּ עַתָּה הַלָשׁוֹן הָרָע אוֹ הָרְכִילוּת, וְאִלּוּ הָיָה הוֹלֵךְ עַתָּה מֵאֶצְלוֹ, לֹא הָיָה לוֹ אֶל מִי לְסַפֵּר הַלִּישָׁנָא בִּישָׁא שֶׁלּוֹ, אְבָל אִם יֵשׁ בִּלְעָדָיו שׁוֹמְעִים אֲחֵרִים בְּעֵת מַעֲשֶׂה, אֶפְשָׁר, דְּאֵין עוֹבֵר הַשּׁוֹמֵעַ עַל לָאו זֶה, כִּי אִם עַל לָאוִין אֲחֵרִים הַמְפֹרָשִׁים בִּפְתִיחָה זוֹ, עַיֵּן בִּבְאֵר מַיִם חַיִּים. וְכָל זֶה אִם בָּא אַחַר הַתְחָלַת הַסִפּוּר, אֲבָל הָרִאשׁוֹן שֶׁהִתְחִיל לְסַפֵּר לְפָנָיו, אַף שֶׁבָּאוּ אַחַר כָּךְ אֶל הַשְּׁמוּעָה הָרָעָה הַזֹּאת עוֹד אֲנָשִׁים, בְּוַדַּאי עוֹבֵר בְּכָל גַּוְנֵי (בכל האופנים) כִּי עַל יָדוֹ הֻתְחַל הָאִסוּר. וְעַל כָּל פָּנִים צָרִיךְ לְהִזָּהֵר מְאֹד מֵחֲבוּרוֹת כָּאֵלֶּה, שֶׁלֹּא לֵישֵׁב עִמָהֶם, כִּי לְמַעְלָה כֻּלָּם נִכְתָּבִין בְּשֵׁם חֲבוּרַת רֶשַׁע כִּי כֵן אִיתָא (כתוב) בְּצַוָּאַת רַבִּי אֱלִיעֶזֶר הַגָּדוֹל שֶׁצִוָּה לְהוֹרְקְנוּס בְּנוֹ, וְזֶה לְשׁוֹנוֹ: בְּנִי, אַל תֵּשֵׁב בַּחֲבוּרוֹת הָאוֹמְרִים גְּנַאי מֵחַבְרֵיהֶם, כִּי כְּשֶׁהַדְּבָרִים עוֹלִים לְמַעְלָה בַּסֵפֶר נִכְתָּבִין, וְכָל הָעוֹמְדִים שָׁם נִכְתָּבִין בְּשֵׁם חֲבוּרַת רֶשַׁע. ", + "וְעוֹבֵר נַמֵי הַמְסַפֵּר (ה) לָשׁוֹן הָרָע בְּלָאו (דברים ה' י\"א) דְּ\"הִשָּׁמֵר לְךָ פֶּן תִּשְׁכַּח אֶת ה' אֱלֹהֶיךָ\", שֶׁהוּא אַזְהָרָה לְגַסֵי הָרוּחַ, כִּי כֵּיוָן שֶׁהוּא מַלְעִיג וּמִתְלוֹצֵץ עַל חֲבֵרוֹ, מִסְתָמָא הוּא מַחֲשִׁיב אֶת עַצְמוֹ לְחָכָם וּלְאִישׁ בַּאֲנָשִׁים, כִּי אִלּוּ הָיָה מַכִּיר אֶת נִגְעֵי עַצְמוֹ, לֹא הָיָה מַלְעִיג מֵחֲבֵרוֹ, וְיָדוּעַ מַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּסוֹטָה (דף ד'), שֶׁעֲוֹן הַגַּאֲוָה קָשֶׁה עַד מְאֹד, כִּדְאִיתָא שָׁם, שֶׁעֲבוּר זֶה אֵין עֲפָרוֹ נִנְעָר לִתְחִיַּת הַמֵתִים, וְהוּא כְּעוֹבֵד עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, וּשְׁכִינָה מְיַלֶּלֶת עָלָיו, וְהוּא נִקְרָא תּוֹעֵבָה, עַיֵּן שָׁם בַּגְּמָרָא. וּבִפְרָט אִם בַּסִפּוּר הַזֶּה שֶׁל קְלוֹן חֲבֵרוֹ הוּא מְכַבֵּד אֶת עַצְמוֹ, בְּוַדַּאי עוֹבֵר בְּלָאו זֶה, מִלְּבַד מַה שֶּׁכְּרָתוּהוּ רַבּוֹתֵינוּ זַ\"ל בְּרוּחַ קָדְשָׁם מֵעוֹלָם הַבָּא וְאָמְרוּ (ירושלמי, חגיגה פרק ב' הלכה א'): \"הַמִתְכַּבֵּד בִּקְלוֹן חֲבֵרוֹ אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא\". ", + "וְעוֹבֵר נַמֵי הַמְסַפֵּר וְהַמְקַבֵּל (ו) בְּלָאו (ויקרא כ\"ב ל\"ב) דְּ \"לֹא תְחַלְּלוּ אֶת שֵׁם קָדְשִׁי\", אַחֲרֵי שֶׁאֵין בָּזֶה תַּאֲוָה וְלֹא הֲנָאָה גַּשְׁמִית, שֶׁעַל יְדֵי זֶה יִתְגַּבֵּר יִצְרוֹ עָלָיו, עַל כֵּן נֶחְשָׁב הֶעָוֹן הַזֶּה כְּמֶרֶד וּפְרִיקַת עֹל מַלְכוּת שָׁמַיִם בְּעָלְמָא, וּמְחַלֵּל שֵׁם שָׁמַיִם בָּזֶה. וְזֶה דִּבַּרְנוּ אֲפִלּוּ בִּסְתַם אִישׁ יִשְׂרָאֵל, וּבִפְרָט אִם הוּא אִישׁ חָשׁוּב, שֶׁהַכָּל מִסְתַּכְּלִין עַל מַעֲשָׂיו, בְּוַדַּאי מִתְחַלֵּל הַשֵּׁם עַל יְדֵי זֶה. וְעַל אַחַת כַּמָה וְכַמָה אִם הָיָה הָעֲבֵרָה הַזֹּאת בָּרַבִּים, בְּוַדַּאי שֶׁהַחֵטְא גָּדוֹל עַד מְאֹד, שֶׁנִּקְרָא מְחַלֵּל שֵׁם שָׁמַיִם בָּרַבִּים. ", + "וְלִפְעָמִים (ז) עוֹבֵר הַמְסַפֵּר גַּם כֵּן בְּלָאו (ויקרא י\"ט י\"ז) דְּ\"לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ\", כְּגוֹן אִם בְּפָנָיו שָׁלוֹם יְדַבֵּר אֶת רֵעֵהוּ, וְשֶׁלֹּא בְּפָנָיו מַבְאִישׁ אֶת רֵיחוֹ בִּפְנֵי אֲחֵרִים, וְעַל אַחַת כַּמָה וְכַמָה אִם בְּפֵרוּשׁ מְצַוֶּה לָהֶם, שֶׁלֹּא יֵלְכוּ וְיוֹדִיעוּהוּ, דִּבְוַדַּאי עוֹבֵר עַל לָאו זֶה. ", + "וְלִפְעָמִים שֶׁהַמְסַפֵּר עוֹבֵר גַּם כֵּן (ח-ט) עַל לָאו (ויקרא י\"ט י\"ח) דְּ\"לֹא תִקֹם וְלֹא תִטֹר\", כְּגוֹן שֶׁיֵּשׁ לוֹ שִׂנְאָה עָלָיו עַל דָּבָר, שֶׁבִּקֵשׁ מִמֶנּוּ לַעֲשׂוֹת לוֹ טוֹבָה בִּדְבַר שְׁאִילַת מָמוֹן וְכַיּוֹצֵא בָּזֶה (כְּמו שׁכָּתַבתִּי בִּבְאֵר מַיִם חַיִּים, בְּשֵׁם הָרְאֵ\"ם) וְלֹא הֵיטִיבוֹ, וַעֲבוּר זֶה נוֹטֵר לוֹ שִׂנְאָה בְּלִבּוֹ, וּכְשֶׁרוֹאֶה אַחַר כָּךְ עָלָיו שׁוּם דְּבַר גְּנַאי, מְפַרְסְמוֹ בִּפְנֵי אֲנָשִׁים. וְהוּא עוֹבֵר מִתְּחִלָּה עַל הַנְּטִירָה שֶׁבַּלֵּב, עַל לָאו דְּ\"לֹא תִטֹר\", וְאַחַר כָּךְ כְּשֶׁנּוֹקֵם מִמֶנּוּ, וְסִפֵּר עָלָיו עֲבוּר זֶה הַדִּבְרֵי גְּנוּת שֶׁרָאָה עָלָיו, עוֹבֵר עַל לָאו דְּ\"לֹא תִקֹם\", אֶלָּא צָרִיךְ שֶׁיִּמְחֶה הַדָּבָר מִלִּבּוֹ. ", + "", + "וְאִם קָם (י) וְהֵעִיד עָלָיו לִפְנֵי בֵּית דִּין בִּדְבַר אִסוּר בִּיחִידִי, כֵּיוָן שֶׁאֵין יָכוֹל לָבוֹא מִזֶּה שׁוּם תּוֹעֶלֶת לְעִנְיַן מָמוֹן וּשְׁבוּעָה וְלֹא לְעִנְיַן לִפְסֹל אֶת הָאִישׁ הַזֶּה מֵחֶזְקַת כַּשְׁרוּתוֹ, כֵּיוָן שֶׁהוּא עֵד אֶחָד בַּדָּבָר, אִם כֵּן שֵׁם בִּישׁ בְּעָלְמָא הוּא דְּקָא מַפִּיק עָלָיו, וְעוֹבֵר עַל יְדֵי זֶה גַּם כֵּן עַל לָאו (דברים י\"ט ט\"ו) דְּ\"לֹא יָקוּם עֵד אֶחָד בְּאִישׁ לְכָל עָוֹן וּלְכָל חַטָאת\", וּצְרִיכִין בֵּית דִּין לְהַלְקוֹתוֹ עֲבוּר זֶה הַדָּבָר. ", + "וְכָל זֶה שֶׁכָּתַבְנוּ (יא) הוּא בִּמְסַפֵּר בִּיחִידִי אוֹ שׁוֹמֵעַ בִּיחִידִי, אֲבָל אִם הוּא מְדַבֵּק עַצְמוֹ לַחֲבוּרָה שֶׁל אַנְשֵׁי רֶשַׁע וּבַעֲלֵי לָשׁוֹן הָרָע כְּדֵי לְסַפֵּר לָהֶם אוֹ כְּדֵי לִשְׁמֹעַ מֵהֶם, עוֹבֵר גַּם כֵּן עַל לָאו (שמות כ\"ג ב') דְּ\"לֹא תִהְיֶה אַחֲרֵי רַבִּים לְרָעֹת\" (לפי מה שכתב רבנו יונה במאמר ג'), שֶׁהוּא אַזְהָרָה, שֶׁלֹּא לְהַסְכִּים וּלְהִתְחַבֵּר עִם עוֹשֵׂי עָוֶל, אַף שֶׁהֵם רַבִּים, וְעַיֵּן לְקַמָן בְּאוֹת ו' בְּמִצְוַת עֲשֵׂה, שָׁם תִּרְאֶה שֶׁעוֹבֵר גַּם כֵּן עַל מִצְוַת עֲשֵׂה עַל יְדֵי הִתְחַבְּרוּתוֹ הָרָעָה הַזֹּאת, וְעַיֵּן לְעֵיל בְּאוֹת ד' בִּפְנִים בַּמֶה שֶׁכָּתַבְתִּי בְּשֵׁם פִּרְקֵי דְּרַבִּי אֱלִיעֶזֶר בְּצַוָּאָתוֹ לִבְנוֹ עַל עִנְיָן זֶה. ", + "וְאִם הוּא מַחֲזִיק בַּמַחְלֹקֶת (יב) עַל יְדֵי סִפּוּרוֹ עוֹבֵר עוֹד עַל לָאו (במדבר י\"ז ה') דְּ\"לֹא יִהְיֶה כְקֹרַח וְכַעֲדָתוֹ\" שֶׁהוּא אַזְהָרָה, שֶׁלֹּא לְהַחֲזִיק בְּמַחְלֹקֶת כִּדְאִיתָא בְּסַנְהֶדְרִין (דף ק\"י). ", + "וּפְעָמִים הַרְבֵּה מָצוּי עוֹד לָאו אֶחָד, וְהוּא לְפִי מַה שֶּׁרְגִילִין הַרְבֵּה פְּעָמִים לְבַזּוֹת לַחֲבֵרוֹ (יג) בְּמַעֲשָׂיו הָרִאשׁוֹנִים אוֹ בִּפְגַם מִשְׁפָּחָה אוֹ בְּמִעוּט חָכְמָתוֹ בַּתּוֹרָה אוֹ בִּמְלַאכְתּוֹ, כָּל אִישׁ לְפִי עִנְיָנוֹ, אֲשֶׁר נֹאמַר לוֹ דְּבָרִים, אֲשֶׁר יַכְעִיסוּהוּ וְיַבְהִילוּהוּ, וְלֹא יוּכַל לְהֵעָזֵר מֵהֶם, אֲפִלּוּ אִם הָיָה הַדָּבָר בֵּינוֹ לְבֵין עַצְמוֹ, עוֹבֵר עַל לָאו (ויקרא כ\"ה י\"ז) דְּ\"לֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ\" דְּאַיְרֵי בְּאוֹנָאַת דְּבָרִים, כִּדְאִיתָא בְּבָבָא מְצִיעָא (דף נ\"ח:), וְקַל וָחֹמֶר אִם הָיָה זֶה בִּפְנֵי אֲנָשִׁים. וְנִמְצָא לְפִי זֶה, שֶׁהַמְגַנֶּה לַחֲבֵרוֹ בֵּין בִּרְכִילוּת וּבֵין בְּלָשׁוֹן הָרָע בְּפָנָיו וּבִפְנֵי אֲחֵרִים, מִלְּבַד שֶׁיֵּשׁ עָלָיו לָאו דְּלָשׁוֹן הָרָע וּרְכִילוּת, כְּמוֹ שֶׁכָּתַבְנוּ לְעֵיל, עוֹבֵר גַּם כֵּן בְּלָאו זֶה. ", + "וְאִם גִּנָּהוּ כָּל כָּךְ בַּדְּבָרִים הַנַּ\"ל וְכַיּוֹצֵא בָּהֶם בְּפָנָיו וּבִפְנֵי אֲחֵרִים, (יד) עַד שֶׁנִּשְׁתַּנָּה פָּנָיו עַל יְדֵי זֶה, עוֹבֵר גַּם כֵּן עַל לָאו (ויקרא י\"ט י\"ז) דְּ\"לֹא תִשָּׂא עָלָיו חֵטְא\" שֶׁהִזְהִירָה הַתּוֹרָה בָּזֶה, שֶׁלֹּא לְבַיֵּשׁ אֶת חֲבֵרוֹ יִשְׂרָאֵל אֲפִלּוּ בִּמְקוֹם הַתּוֹכָחָה וּבֵינוֹ לְבֵין עַצְמוֹ, דְּהַיְנוּ שֶּׁלֹּא לְדַבֵּר אִתּוֹ קָשׁוֹת עַד שֶׁיַּכְלִימֶנּוּ, קַל וָחֹמֶר שֶׁלֹּא בִּמְקוֹם הַתּוֹכָחָה וּבִפְנֵי אֲחֵרִים. וְכָל זֶה שֶּׁלֹא הָיָה בָּרַבִּים, אֲבָל אִם הִלְבִּין אֶת פָּנָיו בָּרַבִּים, כְּבָר כְּרָתוּהוּ רַזַ\"ל מֵעוֹלָם הַבָּא וְאָמְרוּ: הַמַלְבִּין אֶת פְּנֵי חְבֵרוֹ בָּרַבִּים אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא *הגה\"ה: ודע, דאצל הולכי רכיל מצוי מאד לאו זה, על ידי מה שקורין בלשון אשכנז \"אויס פירין\". ואסביר לך זה בלשון הקדש כדי לידע כמה לאוין דאוריתא באין על ידי מדה גרועה הזו. והוא, כשיספר לו ראובן לשמעון: לוי דבר עליך לפני כך וכך, (ותכף עובר ראובן בזה על לאו ד\"לא תלך רכיל בעמך\" ושאר לאוין ועשין וכנ\"ל), ושמעון מאמין לדבריו, (והוא עובר על לאו ד\"לא תשא שמע שוא\" ושאר לאוין ועשין וכנ\"ל), ואחר כך כשפוגע שמעון בלוי, הוא מתחיל לחרפו ולבזותו, (והוא עובר בזה על לאו \"ולא תונו איש את עמיתו\", דכי משום שהוא מקבל לשון הרע עליו וחושב שהוא דבר עליו לשון הרע, התר לו להונות אותו?) ולוי עומד ומשתאה: על מה ולמה אתה מחרפני? עד ששמעון בכעסו מספר לו: למה גנית אותי לפני ראובן? וכי סבור אתה שאיני יודע, והלא ראובן ספר לי. (ועובר הוא גם כן על לאו ד\"לא תלך רכיל\" וגו', כמו שמפרש בכל הפוסקים דקאי על אמת), והוא מתרץ את דבריו לומר: כי שקר ענה בי ראובן לפניך, וחנם חרפתני.
ואחר כך כשפוגע שמעון בראובן, היצר מסיתו לגמר עוד הענין הרע הנ\"ל בכי טוב ואומר לו: מפני שקרנותך הסיתני לבלע את לוי חנם, והלא הוא אומר: לא היו דברים מעולם, ועברה גוררת עוד עברה, ואומר לו ראובן לשמעון: לך עמי ותראה שאני אומר אלו הדברים בפניו ממש, ומסתמא הבא לטמא פותחין לו, והולך עמו ופוגע בלוי ואומר לו שמעון לראובן: אמר בפניו. ומלביש את עצמו במדת העזות לאמר: אתה דברת עליו לפני כך וכך, (והוא עובר עוד הפעם על לאו ד\"לא תלך רכיל\", וכנ\"ל אף על אמת), ותכף מתלבן פני לוי, (ועובר ראובן גם כן על לאו ד\"לא תשא עליו חטא\" וכנ\"ל), ולוי משיב: אמת דברתי, אבל לא באפן זה ובנגון זה אמרתי, כידוע, כי כמה דברים משתנין בתנועה אחת, ושמעון משיב: עתה אף אם תכחיש אלף פעמים לא אאמינך, אחרי שאמר הדברים בפניך (ועובר גם כן עוד על לאו ד\"לא תשא שמע שוא\" כמו שאברר לקמן, שמן התורה אסור להאמין בשום אפן, וכי מפני שהרשע הזה הלביש את עצמו במדת החצפה והעזות ואמר בפניו, התר לאו ד\"לא תשא שמע שוא\", וכמו שיברר לקמן, אם ירצה השם, בכלל ז' סעיף ב').
הנך רואה, שכמה מהלאוין הנ\"ל באו מצד אהבת המדה הגרועה הנ\"ל, שאלו היה ראובן זה הולך בדרכי השם יתברך, היה לו לשתק ולקבל על עצמו חשדו של שמעון, שיחשדהו לשקרן בענין לוי, ולא לילך עם שמעון אצל לוי ולהוסיף עונות על עונו הראשון דרכילות. ד' ישמרנו ממדה הגרועה הזאת.. ", + "וְאִם הוּא יָתוֹם אוֹ אַלְמָנָה, (טו) אֲפִלּוּ הֵם עֲשִׁירִים, וְסִפֵּר גְּנוּתָם בִּפְנֵיהֶם, עוֹבֵר עוֹד עַל לָאו אַחֵר וְהוּא (שמות כ\"ב כ\"א): \"כָּל אַלְמָנָה וְיָתוֹם לֹא תְעַנּוּן\", שֶׁהִזְהִירָה הַתּוֹרָה בָּזֶה שֶּׁלֹּא לְהַקְנִיטָן אוֹ לְהַכְאִיב לִבָּן בְּשׁוּם מִין צַעַר. וְעָנְשׁוֹ מְפֹרָשׁ בַּתּוֹרָה (שם כ\"ג): \"וְחָרָה אַפִּי וְהָרַגְתִּי אֶתְכֶם\" וְגוֹ'. ", + "וְלִפְעָמִים עוֹבֵר (טז) עוֹד עַל אִסוּר חֲנֻפָּה, שֶׁהוּא לְהַרְבֵּה גְּאוֹנִים (הרא\"ם בעל התוספות, וגאון ורבי שלמה בן גבירול) לָאו גָּמוּר, וְהוּא לָאו (במדבר ל\"ה ל\"ג) דְּ\"לֹא תַחֲנִיפוּ אֶת הָאָרֶץ\", כְּגוֹן, אִם מִתְכַּוֵּן בְּסִפּוּרוֹ הַלָשׁוֹן הָרָע וְהָרְכִילוּת כְּדֵי לְהַחֲנִיף לְהַשּׁוֹמֵעַ, שֶׁהוּא יוֹדֵעַ שֶׁיֵּשׁ לוֹ עַל אוֹתוֹ פְּלוֹנִי שִׂנְאָה מִכְּבָר, וְעַל יְדֵי זֶה יִמְצָא חֵן בְּעֵינָיו, וְהוּא עָוֹן פְּלִילִי, כִּי הַמְעַט מִמֶנּוּ, אֲשֶׁר אֵינוֹ מְקַיֵּם מִצְוַת הוֹכָחָה (שֶׁהוּא מִצְוַת עֲשֵׂה דְּאוֹרַיְתָא) לְהוֹכִיחוֹ עַל הַשִּׂנְאָה אֲשֶׁר בֵּינוֹ וּבֵין חֲבֵרוֹ, אֲבָל גַּם יַחֲזִיק בְּסִפּוּרָיו אֶת הַשִּׂנְאָה אֲשֶׁר בֵּינֵיהֶם מִכְּבָר, וְעַל יָדוֹ יִשְׁנֶה בְּאִוַּלְתּוֹ יוֹתֵר וְיוֹתֵר, וְיִוָּלֵד מִזֶּה מַחְלֹקֶת חֲדָשָׁה וְעוֹד כַּמָה קִלְקוּלִים, הַשֵּׁם יִשְׁמְרֵנוּ.
וְדַע דְּעָוֹן זֶה, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, מָצוּי הַרְבֵּה מְאֹד, וְהוּא כְּשֶׁאֶחָד מְסַפֵּר בִּגְנוּת חֲבֵרוֹ, וְהַשּׁוֹמֵעַ אַף שֶׁמַכִּיר שֶׁדָּבָר זֶה שֶׁדִּבֵּר עַל חֲבֵרוֹ, שֶׁלֹּא מִן הַדִּין הוּא, אַף עַל פִּי כֵן הוּא גַּם כֵּן מְנַעְנֵעַ רָאשׁוֹ לְדָבָר זֶה, וּמַחֲלִיק גַּם הוּא אֶת הַדָּבָר בִּלְשׁוֹנוֹ, שֶׁמוֹסִיף אֵיזֶה תֵּבוֹת לַפְּגָם, מִפְּנֵי שֶׁהַמְסַפֵּר, לִפְעָמִים הוּא בַּעַל הַבַּיִת חָשׁוּב וְכַדּוֹמֶה, שֶׁיֵּשׁ לוֹ מִמֶנּוּ טוֹבוֹת אוֹ שֶׁיָּרֵא, שֶׁיַּחֲזִיקוּ אוֹתוֹ לְאֵינוֹ חָכָם וְכַדּוֹמֶה. וְעַל כֵּן יְסִיתֶנּוּ הַיֵּצֶר מִפְּנֵי הַדְּחַק, שֶׁיַּסְכִּים גַּם הוּא לָזֶה. אֲבָל תֵּדַע אָחִי שֶׁזֶּה הוּא בְּעֶצֶם לָאו דְּחֲנֻפָּה, אֲפִלּוּ אִם רַק יוֹסִיף אֵיזֶה תֵּבוֹת כַּאֲשֶׁר מִתְבָּאֵר בִּבְאֵר מַיִם חַיִּים.
וְעַל עִנְיָן כָּזֶה שַׁיָּךְ מַה שֶּׁנֶּאֱמַר (משלי כ\"ג ב'): \"וְשַׂמְתָּ סַכִּין בְּלֹעֶךָ אִם בַּעַל נֶפֶשׁ אָתָּה\", וְחַיָּב אָדָם לִמְסֹר עַצְמוֹ לַסַכָּנָה, וְאַל יַשִּׂיא אֶת נַפְשׁוֹ עֲוֹן אַשְׁמָה כָּזֶה. וְעַל פִּי הַתּוֹרָה צָרִיךְ בִּשְׁעַת מַעֲשֶׂה עַל כָּל פָּנִים לְהִתְחַזֵּק מְאֹד שֶׁלֹּא לְסַיְּעוֹ אֲפִלּוּ בִּתְנוּעָה אַחַת, שֶׁיֵּרָאֶה מִמֶנָּה שֶׁהוּא מַסְכִּים לְסִפּוּרוֹ, וְעַל זֶה שַׁיָּךְ מַאֲמַר חֲזַ\"ל בְּעֵדֻיּוֹת (משנה עדיות פרק ה' משנה ו'): מוּטָב שֶׁיִּקָרֵא אָדָם שׁוֹטֶה כָּל יָמָיו וְכוּ'. וְזֶה הוּא אֲפִלּוּ אִם הוּא מֵבִין, שֶׁדְּבָרָיו בְּתוֹכָחָה לֹא יִהְיוּ נִשְׁמָעִין לְהַמְסַפֵּר, דְּאִי לָאו הָכִי בְּוַדַּאי חַיָּב לְהוֹכִיחוֹ גַּם כֵּן עַל זֶה, כַּאֲשֶׁר יִתְבָּאֵר אִם יִרְצֶה הַשֵּׁם לְקַמָן בְּהִלְכוֹת לָשׁוֹן הָרָע כְּלָל ו'. ", + "וְלִפְעָמִים (יז) יֵשׁ עוֹד לָאו אַחֵר, לְפִי מַה שֶּׁמָצוּי, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, שֶׁמְדַבֵּר עָלָיו לָשׁוֹן הָרָע מִתּוֹךְ כַּעַס, וּבִשְׁעַת מַעֲשֶׂה הוּא מְקַלְּלוֹ גַּם כֵּן, וּפְעָמִים הוּא מְקַלְּלוֹ בַּשֵּׁם אֲפִלּוּ בְּלַעַ\"ז, וְהוּא עוֹבֵר בָּזֶה עַל לָאו גָּמוּר (ויקרא י\"ט י\"ד) דְּ\"לֹא תְקַלֵּל חֵרֵשׁ\" (וְכַוָּנַת הַכָּתוּב הוּא אֲפִלּוּ חֵרֵשׁ, וְכָל שֶׁכֵּן מִי שֶׁאֵינוֹ חֵרֵשׁ וְכַמְבֹאָר בְּחֹשֶׁן מִשְׁפָּט בְּסִימָן כ\"ז סָעִיף א').
הֲרֵי חִשַּׁבְנוּ שִׁבְעָה עָשָׂר לָאוִין הָרְגִילִין לָבוֹא עַל יְדֵי סִפּוּר לָשׁוֹן הָרָע וּרְכִילוּת, אֲפִלּוּ הוּא מְסַפֵּר רַק לְיִשְׂרָאֵל. דְּאִם הוּא מַלְשִׁין עַל יִשְׂרָאֵל בִּפְנֵי כּוּתִי, אִסוּרוֹ יוֹתֵר גָּדוֹל וְיוֹתֵר חָמוּר, וְנִכְנָס לִפְעָמִים בִּכְלַל מָסוּר כַּאֲשֶׁר נְבָאֵר אִם יִרְצֶה הַשֵּׁם לְקַמָן בְּהִלְכוֹת לָשׁוֹן הָרָע בִּכְלָל שְׁמִינִי. וְהַרְבֵּה מֵהַלָּאוִין הַנַּ\"ל, שֶׁחַיָּבִים עֲלֵיהֶן מִיתָה בִּידֵי שָׁמַיִם, כְּמוֹ עַל גְּנוּת דְּאַלְמָנָה וְיָתוֹם וְעַל חִלּוּל הַשֵּׁם, וְהַרְבֵּה מֵהֶן שֶׁנּוֹגֵעַ בְּעִנְיַן עוֹלָם הַבָּא, כְּגוֹן, מַלְבִּין פְּנֵי חֲבֵרוֹ בָּרַבִּים וּמִתְכַּבֵּד בִּקְלוֹן חֲבֵרוֹ, לְמִי שֶׁמַרְגִּיל אֶת עַצְמוֹ בֶּעָוֹן הֶחָמוּר הַזֶּה שֶׁל לָשׁוֹן הָרָע וּרְכִילוּת, כַּאֲשֶׁר נְבָאֵר אִם יִרְצֶה הַשֵּׁם הַכֹּל לְקַמָן. " + ], + "Positive Commandments": [ + "וְעַתָּה אַתְחִיל בְּעֶזְרַת ה' יִתְבָּרַךְ לְבָאֵר כַּמָה מִצְוֹת עָשִׂין, שֶׁעוֹבֵר עַל יְדֵי הַסִּפּוּר לָשׁוֹן הָרָע וּרְכִילוּת כְּמוֹ שֶׁיָּעַדְנוּ לְעֵיל, וְזֶה הֵחֵלִי בְּעֶזְרַת צוּרִי וְגוֹאֲלִי.
הַמְרַגֵּל בַּחֲבֵרוֹ, מִלְּבַד הַלָּאוִין שֶׁמָנִינוּ לְעִיל, עוֹבֵר גַּם כֵּן עַל כַּמָה עַשִׂין, וַאֲבָאֲרֵם בְּעֶזְרַת ה' יִתְבָּרַךְ אֶחָד לְאֶחָד.
עוֹבֵר עַל יְדֵי זֶה (א) עַל מִצְוַת עֲשֵׂה (דברים כ\"ד ט') \"זָכוֹר אֵת אֲשֶׁר עָשָׂה ה' אֱלֹהֶיךָ לְמִרְיָם בַּדֶּרֶךְ\" וְגוֹ', שֶׁהִזְהִירָנוּ הַתּוֹרָה בָּזֶה, שֶׁנִּזְכֹּר בַּפֶּה תָּמִיד הָעֹנְשׁ הַגָּדוֹל, אֲשֶׁר עָשָׂה ה' יִתְבָּרַךְ לַצַדֶּקֶת מִרְיָם הַנְּבִיאָה שֶׁלֹּא דִּבְּרָה אֶלָּא בְּאָחִיהָ אֲשֶׁר אָהֲבַתְהוּ כְּנַפְשָׁה, וְגִדְּלַתְהוּ עַל בִּרְכֶּיהָ, וְסִכְּנָה עַצְמָה לְהַצִילוֹ מִן הַיָּם, וְהִיא לֹא דִּבְּרָה בִּגְנוּתוֹ אֶלָּא מַה שֶּׁהִשְׁוְתָה אוֹתוֹ לִשְׁאָר נְבִיאִים, וְלֹא דִּבְּרָה בְּפָנָיו שֶׁיֵּבוֹשׁ וְלֹא בִּפְנֵי רַבִּים, רַק בֵּינָה לְבֵין אָחִיהָ הַקָדוֹשׁ בְּצִנְעָה, וְהוּא לֹא הִקְפִּיד עַל כָּל הַדְּבָרִים הָאֵלּוּ שֶׁנֶּאֱמַר (במדבר י\"ב ג'): \"וְהָאִישׁ משֶה עָנָו מְאֹד\", וְאַף עַל פִּי כֵן לֹא הוֹעִילוּהָ כָּל מַעֲשֶׂיהָ הַטוֹבִים וְנֶעֶנְשָׁה בְּצָרַעַת עַל זֶה, קַל וָחֹמֶר לִשְׁאָר בְּנֵי אָדָם הַטִפְּשִׁים, הַמַרְבִּים לְדַבֵּר גְּדוֹלוֹת וְנִפְלָאוֹת עַל חַבְרֵיהֶם, שֶׁבְּוַדַּאי יֵעָנְשׁוּ עַל זֶה מְאֹד. ", + "וְעוֹבֵר (ב) עַל יְדֵי הַסִפּוּר הַזֶּה גַּם עַל מִצְוַת עֲשֵׂה (ויקרא י\"ט י\"ח): \"וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ\", שֶׁנִּצְטַוֵּינוּ בָּזֶה לָחוּס עַל מָמוֹן חֲבֵרוֹ, כְּמוֹ שֶׁהוּא חָס עַל שֶׁל עַצְמוֹ, וְלָחוּס עַל כְּבוֹד חֲבֵרוֹ וּלְסַפֵּר בְּשִׁבְחוֹ, כְּמוֹ שֶׁהוּא חוֹשֵׁשׁ עַל כְּבוֹד עַצְמוֹ, וְהַמְסַפֵּר לָשׁוֹן הָרָע וּרְכִילוּת עַל חֲבֵרוֹ, אוֹ הַמְקַבֵּל, אַף אִם הַדָּבָר אֱמֶת, נִרְאֶה בַּעֲלִיל שֶׁאֵינוֹ אוֹהֲבוֹ כְּלָל, וְכָל שֶׁכֵּן דְּכָמוֹךָ בְּוַדַּאי אֵינוֹ מְקַיֵּם.
וְהָרְאָיָה הַגְּדוֹלָה עַל זֶה, דַּהֲלֹא כָּל אָדָם יוֹדֵעַ אֶת נִגְעֵי עַצְמוֹ, וְאַף עַל פִּי כֵן אֵינוֹ רוֹצֶה בְּשׁוּם אֹפֶן, שֶׁחֲבֵרוֹ יֵדַע מִזֶּה אַף אֶחָד מֵאָלֶף. וְאַף אִם אֵרַע, שֶׁנּוֹדַע מְעַט מֵחֶסְרוֹנוֹתָיו אֵצֶל חֲבֵרוֹ, וַחֲבֵרוֹ הוֹלֵךְ וּמְסַפֵּר זֶה לַאֲנָשִׁים, אַף עַל פִּי כֵן הוּא עוֹמֵד וּמְצַפֶּה, הַלְוַאי שֶׁיִּתֵּן ה' שֶׁלֹּא יְקַבְּלוּ אֶת דְּבָרָיו וְלֹא יַאֲמִינוּ לוֹ, וְהַכּל כְּדֵי שֶׁלֹּא יִתְחַזֵּק בְּעֵינֵיהֶם לְאָדָם שֶׁאֵינוֹ הָגוּן, אַף דְּהוּא יוֹדֵעַ בְּעַצְמוֹ הַרְבֵּה וְהַרְבֵּה מֵהָעֲוֹנוֹת, יוֹתֵר מִמַה שֶׁסִפֵּר חֲבֵרוֹ עָלָיו, אַף עַל פִּי כֵן מֵרוֹב הָאַהֲבָה שֶׁהוּא אוֹהֵב אֶת עַצְמוֹ, נִדְחֶה הַכֹּל מֵחֲמַת זֶה. כֵּן בְּאֹפֶן זֶה מַמָשׁ צָרִיךְ עַל פִּי הַתּוֹרָה לַעֲשׂוֹת לְרֵעֵהוּ, לָחוּס עַל כְּבוֹדוֹ בְּכָל הָאֳפָנִים.
וְלֹא לְחִנָּם כָּתְבָה לָנוּ הַתּוֹרָה מַעֲשֶׂה דְּנֹחַ (בראשית ט' כ\"א-כ\"ב): \"וַיֵּשְׁתְּ וַיִּשְׁכָּר וַיִּתְגַּל וְגוֹ' וַיַּרְא חָם וְגוֹ' וְשֵׁם וְיֶפֶת כִּסוּ אֶת עֶרְוַת אֲבִיהֶם\", וְגַם סִפְּרָה לָנוּ התּוֹרָה אֶת הַבְּרָכָה שֶׁבֵּרְכָם נֹחַ וְנִתְקַיְּמָה לְבָּסוֹף, לְהַרְאוֹת לָנוּ אֶת גְּדֻלַּת הַמִדָּה הַזֹּאת, שֶׁצָרִיךְ הָאָדָם לְחַפּוֹת עַל גְּנוּת חֲבֵרוֹ בְּכָל כֹּחוֹ כְּמוֹ עַל שֶׁל עַצְמוֹ.", + "וְלִפְעָמִים עוֹבֵר נַמֵי (ג) בְּמִצְוַת עֲשֵׂה דִּ\"בְצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ\". כְּגוֹן שֶׁרָאָה אֶת חֲבֵרוֹ שֶׁדִּבֵּר אוֹ עָשָׂה מַעֲשֶׂה, וְיֵשׁ בַּדָּבָר הַזֶּה לְשָׁפְטוֹ לְצַד הַטוֹב וּלְצַד הַזְּכוּת אוֹ לְהֶפְכוֹ, אֲפִלּוּ אִם הוּא אִישׁ בֵּינוֹנִי, נִתְחַיַּבְנוּ מִן הַתּוֹרָה בְּמִצְוַת עֲשֵׂה הַזּוֹ לָדוּן אוֹתוֹ לְכַף זְכוּת. (וְאִם הָאִישׁ הַהוּא יְרֵא אֱלֹקִים, נִתְחַיַּבְנוּ לָדוּן אוֹתוֹ לְכַף זְכוּת, גַּם כִּי קָרוֹב וְנוֹטֶה יוֹתֵר הַדָּבָר לְכַף חוֹבָה מִלְּכַף זְכוּת) וּמִי שֶׁהוֹלֵךְ וּמְסַפֵּר בִּגְנוּתוֹ עֲבוּר הַדִּבּוּר הַזֶּה שֶׁדִּבֵּר אוֹ הַמַעֲשֶׂה הַזֶּה שֶׁעָשָׂה, אוֹ הַמְקַבֵּל, שֶׁנִּתְחַזֵּק אֶצְלוֹ לִגְנוּת, עֲבוּר זֶה שֶׁשָּׁמַע עָלָיו, וְלֹא דָּן אוֹתוֹ לְכַף זְכוּת, עוֹבֵר בְּמִצְוַת עֲשֵׂה זוֹ. ", + "וְאִם עַל יְדֵי סִפּוּרוֹ הַלָשׁוֹן הָרָע אוֹ הָרְכִילוּת הִשְׁפִּיל אֶת חֲבֵרוֹ, עַד שֶׁאִבֵּד מִחְיָתוֹ עַל יְדֵי זֶה, (ד) כְּגוֹן שֶׁמִפְּנֵי רֹעַ לְבָבוֹ פִּרְסֵם עַל חֲבֵרוֹ, שֶׁאֵינוֹ אִישׁ מְהֵימָן, אוֹ אִם הוּא בַּעַל מְלָאכָה, פִּרְסֵם עָלָיו שֶׁאֵינוֹ רָאוּי לַמְלָאכָה הַהִיא, וְכָל כַּיּוֹצֵא בָּהּ, עוֹבֵר גַּם כֵּן עַל מִצְוַת עֲשֵׂה, שֶׁנֶּאֱמַר (ויקרא כ\"ה ל\"ה): \"גֵּר וְתוֹשָׁב וָחַי עִמָךְ\" וְנֶאֱמַר (ויקרא כ\"ה ל\"ו): \"וְחֵי אָחִיךָ עִמָךְ\", שֶׁנִּצְטַוֵּינוּ בָּזֶה לְהַחֲזִיק בְּיַד יִשְׂרָאֵל שֶׁמָךְ, וְלִתֵּן לוֹ מַתָּנָה אוֹ הַלְוָאָה אוֹ לַעֲשׂוֹת עִמוֹ שֻׁתָּפוּת אוֹ לְהַמְצִיא לוֹ מְלָאכָה, כְּדֵי שֶׁיִּתְחַזֵּק בָּזֶה וְלֹא יִפֹּל וְיִצְטָרֵךְ לַבְּרִיּוֹת, וְעַל אַחַת כַּמָה וְכַמָה דִּמְצֻוִּין אָנוּ, שֶׁלֹּא לִגְרֹם לוֹ שֶׁיְּאַבֵּד מִחְיָתוֹ. ", + "וְלִפְעָמִים עוֹבֵר עַל יְדֵי קַבָּלָתוֹ אֶת הַלָשׁוֹן הָרָע אוֹ הָרְכִילוּת גַּם עַל מִצְוַת עֲשֵׂה (ויקרא י\"ט ט\"ז) דְּ\"הוֹכֵחַ תּוֹכִיחַ\", (ה) כְּגוֹן אִם רוֹאֶה שֶׁחֲבֵרוֹ מַתְחִיל לְסַפֵּר לוֹ בִּגְנוּת חֲבֵרוֹ וְהוּא יוֹדֵעַ שֶׁדְּבָרָיו יִהְיוּ נִשְׁמָעִין לְהַמְסַפֵּר, וַאֲפִלּוּ אִם סָפֵק לוֹ בָּזֶה, מְחֻיָּב מִן הַדִּין לְהוֹכִיחוֹ, כְּדֵי שֶׁלֹּא יִגְמֹר הַחֵטְא. וְלָכֵן אִם מַנִּיחוֹ לִגְמֹר סִפּוּרוֹ הָרַע עַל חֲבֵרוֹ, בְּוַדַּאי עוֹבֵר עַל מִצְוַת עֲשֵׂה זוֹ *ואף אם יסכים בדעתו בעת השמיעה להוכיחו אחר שיגמר ספורו, גם כן שלא כדין הוא, דאיך יתכן שאם אחד רואה, שחברו ישראל אוכל בשר חזיר, חס וחלילה, יניחנו מתחלה שיאכל על סמך שיוכיחנו אחר כך, ובודאי מן הדין מחויב להוכיחו תכף, אולי יקבל ממנו ויפסק מלאכל דכל כזית הוא לא תעשה בפני עצמו. וכן בדידן נמי כל דבור ודבור של גנות הוא אסור בפני עצמו. אם לא שהוא רואה, שאם יניחנו לגמר הספור, יהיה טוב לו לברר לפני השומעים מן הספור הזה גופא, שהוא, דברי הוצאת שם רע בעלמא, או לפעמים שמן הדין צריך להניחו לגמר, שהוא דבר שצריך לקבלו לחוש, וכמו שיתבאר, אם ירצה ה', כל זה לקמן בהלכות לשון הרע כלל ו'. אבל אם הוא רואה, שהוא רק דברי קנטורין בעלמא על חברו או רק דברי התול ולעג בעלמא מחברו, בודאי כל המזרז עצמו בתוכחתו ומונע לחברו מזה, מצוה רבה הוא עושה, וכל זה כתבנו אפילו ביש עוד שומעים זולתו. ולענין \"לפני עור\", עין לעיל בלאוין באות ד' בבאר מים חיים. (הגהה). ", + "וְכָל זֶה שֶׁכָּתַבְנוּ הוּא אֲפִלּוּ אִם מְסַפֵּר דִּבְרֵי גְּנוּת עַל חֲבֵרוֹ בֵּינוֹ לְבֵין עַצְמוֹ, אֲבָל אִם מְדַבֵּק אֶת עַצְמוֹ לַחֲבוּרָה שֶׁל אַנְשֵׁי רֶשַׁע וּבַעֲלֵי לָשׁוֹן הָרָע כְּדֵי לְסַפֵּר לָהֶם דִּבְרֵי גְּנוּת עַל חֲבֵרוֹ אוֹ כְּדֵי לִשְׁמֹעַ מֵהֶם, (ו) עוֹבֵר גַּם עַל הַמִצְוַת עֲשֵׂה שֶׁל (דברים י' ב'): \"וּבוֹ תִדְבָּק\", וּבָא הַפֵּרוּשׁ עַל זֶה בְּדִבְרֵי חֲזַ\"ל (כְּתֻבּוֹת קי\"א), לְהִתְדַּבֵּק בְּחַכְמֵי הַתּוֹרָה וּלְהַתְמִיד בִּישִׁיבָתָם בְּכָל אֹפֶן מֵהָאֳפָנִים, אֲפִלּוּ לֶאֱכֹל וְלִשְׁתּוֹת עִם תַּלְמִידֵי חֲכָמִים וְלַעֲשׂוֹת פְּרַקְמַטְיָא לְתַלְמִידֵי חֲכָמִים וּלְהִתְדַּבֵּק עִמָהֶן בְּכָל מִינֵי חִבּוּר, וְהַכָּל כְּדֵי שֶׁיִּלְמֹד מִמַעֲשֵׂיהֶן. וְלָכֵן בְּוַדַּאי, מִי שֶׁעוֹשֶׂה הֶפֶךְ זֶה, שֶׁמְדַבֵּק עַצְמוֹ עִם חֲבוּרָה שֶׁל רְשָׁעִים, עוֹבֵר עַל מִצְוַת עֲשֵׂה זוֹ *וכל שכן לפי מה שמצוי, בעונותינו הרבים, בשבת קדש אחר סעודה שלישית, שיש כמה כתות אנשים הלומדי תורה מסתמא משיחין בדברי אלהים חיים, ושארי אנשים מסתמא משיחין בענין הבלי העולם ובודאי מתגנדר על לשונם דברי לשון הרע והוללות ולצנות. אם כן מי שפורש מהבעלי תורה והולך ומטה אזנו לחברה הרעה הזאת כדי לשמע מהם ספוריהם ההבלים, עובר על מצות עשה זו, ולבד מה שעובר על \"לא תהיה אחרי רבים לרעת\", כמו שכתבנו לעיל בלאוין אות י\"א, ועין [שם] באות ד מה שכתבנו בשם צואת רבי אליעזר הגדול על ענין זה.
ואפלו אם אין לו אל מי להתחבר, מצוה רבה לחסם פיו ולישב ביחידי ולא לילך אל כתות רעות האלו, כמו שאמרו רז\"ל: כל רגע ורגע, שאדם חוסם פיו, זוכה בשבילו לאור הגנוז, שאין כל מלאך ובריה יכול לשער. (הגהה). ", + "וְכָל זֶה אֲפִלּוּ (ז) שֶׁלֹּא בְּבֵית הַמִדְרָשׁ, אֲבָל אִם מְדַבֵּר לָשׁוֹן הָרָע וּרְכִילוּת בְּבֵית הַמִדְרָשׁ אוֹ בְּבֵית הַכְּנֶסֶת, עוֹבֵר עוֹד עַל מִצְוַת עֲשֵׂה (ויקרא י\"ט ל'): \"וּמִקְדָּשִׁי תִּירָאוּ\" וּבֵית הַמִדְרָשׁ שֶׁלָּנוּ גַּם כֵּן בִּכְלַל מִקְדָּשׁ הוּא, כְּמוֹ שֶׁמְבֹאָר בַּפּוֹסְקִים, וְנִצְטַוֵּינוּ בְּזֶה הַפָּסוּק לִירֹא, מְמִי שֶׁשּׁוֹכֵן בּוֹ, וְלָכֵן אֵין מְחַשְּׁבִין בּוֹ חֶשְׁבּוֹנוֹת, כִּי אִם שֶׁל מִצְוָה, כְּגוֹן קֻפָּה שֶׁל צְדָקָה וְכַדּוֹמֶה, וְכָל שֶׁכֵּן דְּאָסוּר בָּהֶם שְׂחוֹק וְהִתּוּל וְשִׂיחָה בְּטֵלָה, וְלֹא מוֹעִיל בָּזֶה שׁוּם תְּנַאי, כַּמְבֹאָר בְּשֻׁלְחָן עָרוּךְ אֹרַח חַיִּים (בסימן קנ\"א סעיף י\"א). וְעַל אַחַת כַּמָה וְכַמָה דְּאָסוּר לְדַבֵּר בָּהֶם לְשׁוֹן הָרָע אוֹ רְכִילוּת מִפְּנֵי אֵימַת ה' יִתְבָּרַךְ הַשּׁוֹכֵן בּוֹ, לְבַד מֵאִסוּרוֹ הֶחָמוּר הָעַצְמִי, וּבָזֶה שֶׁמְדַבֵּר, מַרְאֶה בְּעַצְמוֹ שֶׁאֵינוֹ מַאֲמִין שֶׁהַקָדוֹשׁ בָּרוּךְ הוּא יַשְׁרֶה שְׁכִינָתוֹ בַּבַּיִת הַזֶּה, וּלְכָךְ הוּא מֵעִיז פָּנָיו אֲפִלּוּ לְדַבֶּר בְּבֵית הַמֶלֶךְ שֶׁלֹּא כִּרְצוֹן הַמֶלֶךְ *וזה לשון הזהר הקדוש פרשת תרומה: מאן דאשתעי בבי כנישתא מלין דחול, וי ליה דאחזי פרודא, וי ליה דגרע מהימנותא, וי ליה וכו' דאחזי דהא לית אלהא ולא אשתכח תמן, ולית ליה חלקא בה ולא דחל מנה, ואנהיג קלנא בתקונא עלאה דלעילא.< br> תרגום: מי שמדבר בבית הכנסת דברי חול אוי לו שמראה פרוד, אוי לו שגורע האמונה, אוי לו שאין לו חלק באלקי ישראל, כי מראה בזה, שאין אלקים ואינו נמצא שם, ואין לו חלק בו, ואינו מפחד ממנו, ונוהג בזיון בתקון העליון של מעלה, (כי בית הכנסת מתקן כנגד המלכות העליונה) (הגהה).
וַאֲפִלּוּ הלּוֹמְדֵי תּוֹרָה בִּקְבִיעוּת בְּבֵיתּ הַמִדְרָשׁ, שֶׁהֻתַּר לָהֶם לֶאֱכֹל וְלִשְׁתּוֹת בְּבֵית הַמִדְרָשׁ, כַּמְבֹאָר בְּאֹרַח חַיִּים בַּסִימָן הַנַּ\"ל (סעיף א'), מִכָּל מָקוֹם, אִם יִהְיוּ נִכְשָׁלִין בְּאִסוּר שְׂחוֹק וְהִתּוּל אוֹ לָשׁוֹן הָרָע וּרְכִילוּת בְּבֵית הַמִדְרָשׁ, הֵם עוֹבְרִים עַל מִצְוַת עֲשֵׂה דְּ\"מִקְדָּשִׁי תִּירָאוּ\", לְבַד מֵאִסּוּרוֹ הָעַצְמִי, וּכְמוֹ שֶׁכָּתַב הַ\"מָגֵן אַבְרָהָם\" (בסימן קנ\"א סעיף קטן ב'), דְּאָטוּ (וכי) הַתַּלְמִידֵי חֲכָמִים אֵינָם מֻזְהָרִין עַל מוֹרָא הַמִקְדָּשׁ, וְלֹא הֻתַּר לָהֶם, אֶלָּא אֲכִילָה וּשְׁתִיָּה מִדֹּחַק, מִתּוֹךְ שֶׁהֵם לוֹמְדִים בְּבֵית הַמִדְרָשׁ, אִם יִצְטָרְכוּ לֶאֱכל וְלִשְׁתּוֹת חוּץ לְבֵית הַמִדְרָשׁ, יִתְבַּטְלוּ עַל יְדֵי זֶה מִלִּמוּדָם, עַיֵּן שָׁם בַּ\"מָגֵן אַבְרָהָם\". וּלְעִנְיַן סְתַם דִּבּוּרִים, שֶׁאֵינָם שֶׁל לֵיצָנוּת, לְתַלְמִידֵי חֲכָמִים בְּבֵית הַמִדְרָשׁ, עַיֵּן בְּמַה שֶּׁכָּתַבְנוּ בְּעֶזְרַת ה' בְּחֵלֶק ג' *הגה\"ה: ואגב דאירינן בזה האסור החמור של שיחה בטלה בבית הכנסת, ראיתי להזכיר את עצם המכשול שנעשה על ידי זה. והוא לפי מה שמצוי, בעונותינו הרבים, שמתחיל לספר לחברו את המעשיות שלו, שהם מערבים בלשון הרע ורכילות מראשן ועד סופן, קדם קריאת התורה, וקודם גמר הספור פותחין העם לקרוא בתורה, והיצר הרע מסיתו, שלא להפסיק באמצע הספור ולגמור את הלשון הרע שלו בעת הקריאה. ופעמים הרבה שהוא גם כן מן האנשים החשובים שעומדים במזרח בית הכנסת, ועוונו נראה לעין כל, ועל ידי זה מחלל את ה' ברבים דהינו בפני עשרה מישראל, ועוונו גדול הרבה מסתם חלול ה', כמו שמפרש בספר המצות להרמב\"ם לא תעשה סימן ג', עין שם, ועבר בזה על לאו ד\"לא תחללו את שם קדשי\".
ועתה ראה כמה אסורים עבר: א. אסור לשון הרע ורכילות, שיש בזה לבד כמה וכמה לאוין ועשין. ב. עבר על לאו ד\"לא תחללו את שם קדשי\" בפני עשרה מישראל. ג. שבטל קריאת התורה. אפילו אם יחסר על ידי זה אפילו פסוק אחד או אפילו תבה אחת הוא עון פלילי וגדול עונו מנשוא, שאפלו מי שיוצא באמצע הקריאה, נאמר עליו: \"ועוזבי ה' יכלו\", כדאמרינן בברכות (דף ח'.), על אחת כמה וכמה בזה שעומד בבית הכנסת וחמוד של השיחה בטלה והלשון הרע שלו מעבירו מלשמע דברי אלהים חיים.
וכמה פעמים ארע זה בשבת ועונו חמור הרבה יותר מימות החול, כמו שמפרש בכמה ספרים קדושים. וכיוצא בזה ארע כמה פעמים, למי שמרגל לדבר בבית הכנסת או בבית המדרש לגמר המעשיות שלו, אף בעת אמירת הקדיש, ועל ידי זה מונע את עצמו מלומר אמן יהא שמיה רבא, אשר אמירתו הוא נעלה מאד על פי הגמרא, כמו שאמרו חז\"ל: אפילו יש בו שמץ אפיקורסות מוחלין לו, ואפלו כשעונה, הוא שלא בזמנו, והוא אמן יתומה, וחס וחלילה, יהיו בניו יתומים על ידי זה, כי אפילו אם מחמת עצלות בלבד נשתהא האמן שלו, יש עליו קללה זאת, וכמו שמשמע בפוסקים. וקל וחמר בזה שדחה האמן יהא שמיה רבא מפני הלשון הרע והרכילות שלו.
ועל כלם עובר בזה הזמן על אסור רביעי, דהינו, שיחה בטלה בבית הכנסת ובבית המדרש, שהוא אסור גדול שמפרש בשלחן ערוך, וכמו שכתוב למעלה, שקל וחמר הוא על לשון הרע ורכילות. ואוי ואבוי להמספר והשומע, וכבר כתב הגר\"א באגרתו הקדושה \"עלים לתרופה\", שעל כל דבור ודבור צריך לירד לשאול למטה הרבה מאד, ואי אפשר לשער גודל היסורין והצרות שסובל בשביל דבור אחד, ולא נאבד אפילו דבור אחד, עין שם.. ", + "וְאִם עַל מִי שֶׁמְסַפֵּר הַלָשׁוֹן הָרָע אוֹ הָרְכִילוּת הוּא זָקֵן, וְגִנָּהוּ בָּזֶה בְּפָנָיו, (ח) אֲפִלּוּ הוּא זָקֵן עַם הָאָרֶץ, עוֹבֵר עוֹד עַל מִצְוַת עֲשֵׂה (ויקרא י\"ט ל\"ב) דְ\"וְהָדַרְתָּ פְּנֵי זָקֵן\", (וְאַף שֶׁזָּקֵן דִּקְרָא הַיְנוּ חָכָם, הַאי וְהָדַרְתָּ פֵּרְשׁוּ רַזַ\"ל דְּאַ\"שֵּׂיבָה\" דִּלְפָנָיו נַמֵי קָאֵי) , שֶׁהִדּוּר הוּא כִּבּוּד דְּבָרִים, דְּהַיְנוּ לְדַבֵּר לוֹ בְּדֶרֶךְ כָּבוֹד וְאַדְנוּת. וּבְמָקוֹם שֶׁמְגַנֵּהוּ, בְּוַדַּאי אֵינוֹ מְהַדְּרוֹ. וְכֵן אִם הוּא חָכָם, אֲפִלּוּ אֵינוֹ זָקֵן, עוֹבֵר גַּם כֵּן עַל מִצְוַת עֲשֵׂה זוֹ, דְּזָקֵן דִּקְרָא הַיְנוּ חָכָם, כִּדְדָרְשִׁינַן: זֶה שֶׁקָנָה חָכְמָה (וּלְבַד מַה שֶּׁכַּמָה פְּעָמִים בָּא עַל יְדֵי זֶה לָאִסוּר הֶחָמוּר, דִּמְבַזֶּה תַּלְמִידֵי חֲכָמִים, שֶׁנִּכְנָס בָּזֶה בִּכְלַל אֶפִּיקוֹרֵס עַל פִּי דִּין, וּלְקַמָן נַאֲרִיךְ בָּזֶה אִם יִרְצֶה ה'). וְאִם הוּא זָקֵן וְגַם חָכָם, עוֹבֵר עַל מִצְוַת \"וְהָדַרְתָּ\" בְּכִפְלַיִם. ", + "וְאִם עַל מִי שֶׁמְסַפֵּר הוּא כֹּהֵן, וְגִנָּהוּ בָּזֶה בְּפָנָיו, (ט) עוֹבֵר גַּם כֵּן עַל מִצְוַת עֲשֵׂה (ויקרא כ\"א ח') דִּ \"וְקִדַּשְׁתּוֹ\". שֶׁנִּצְטַוֵּינוּ בָּזֶה לִנְהֹג בָּהֶן כָּבוֹד הַרְבֵּה, וְכֵיוָן שֶׁמְדַבֵּר עָלָיו לָשׁוֹן הָרָע אוֹ רְכִילוּת וּמְבַזֵּהוּ, בָּזֶה בְּוַדַּאי אֵינוֹ מְכַבְּדוֹ וְעוֹבֵר. ", + "וְאִם הוּא אָחִיו הַגָּדוֹל (י) אוֹ בַּעַל אִמוֹ אוֹ אֵשֶׁת אָבִיו, עוֹבֵר גַּם כֵּן עַל מִצְוַת עֲשֵׂה דְּכִבּוּד, דְּאִתְרַבּוּ מֵרִבּוּיָא (שמות כ' י\"ב) דִּ\"וְאֶת\", כִּדְאָמְרִינַן בִּכְתֻבּוֹת (דף ק\"ג) וְכָל שֶׁכֵּן אִם, חַס וְשָׁלוֹם, עַל אָבִיו וְאִמוֹ מַמָשׁ, דְּוַדַּאי עוֹבֵר עַל מִצְוַת עֲשֵׂה דְּכִבּוּד אָב וָאֵם. מִלְּבַד כָּל זֶה עוֹבֵר גַּם כֵּן עַל (דברים כ\"ז ט\"ז): \"אָרוּר מַקְלֶה אָבִיו וְאִמוֹ\", ה' יִשְׁמְרֵנוּ. ", + "וְעַל כֻּלָּם עוֹבֵר (יא) עוֹד עַל מִצְוַת עֲשֵׂה (דברים ו' י\"ג) דְּ\"אֶת ה' אֱלֹקֶיךָ תִּירָא\", שֶׁהֻזְהַרְנוּ בָּזֶה לִירֹא מִלִּפְנֵי ה' יִתְבָּרַךְ כָּל יְמֵי חַיֵּינוּ, וּבְבוֹא מַעְשֶׂה לְיָדֵינוּ, נִתְחַיַּבְנוּ לְהָעִיר אֶת רוּחֵנוּ בְּאוֹתוֹ הַפֶּרֶק, שֶׁהַקָדוֹשׁ בָּרוּךְ הוּא מַשְׁגִּיחַ בְּכָל מַעֲשֵׂה בְּנֵי אָדָם, וְיָשִׁיב לָהֶם נָקָם כְּפִי רוֹעַ הַמַעֲשֶׂה, וְעַל יְדֵי זֶה יִמָנַע מִלַּעֲבֹר עַל דַּעַת קוֹנוֹ, וּבְוַדַּאי מִי שֶׁמַפְקִיר אֶת נַפְשׁוֹ לֶעָוֹן הֶחָמוּר הַזֶּה שֶׁל לָשׁוֹן הָרָע וּרְכִילוּת, בִּטֵל עֲשֵׂה זוֹ. *הגה\"ה: ובעסקנו במצוה זו, אמרתי להזהיר עוד מה שמצוי, בעונותינו הרבים, לעבור על אסור אזהרת מוציא שם שמים לבטלה, דנפקא מכלל עשה זו, כדאיתא בתמורה (דף ד'.) והוא, כשרואה לפעמים שאחד מתקנא על דבר אשר נעשה שלא כדת התורה, בין בבין אדם למקום ובין אדם לחברו, ומצוי הוא, בעונותינו הרבים, בבעלי הלשון, שאחר כך מתלוצצין עליו לאמר בלשון לעג: ראו מפלוני ופלוני, גם הוא לבש עליו לפנים את מעיל היראה וגם הוא קנא קנאת ה' צבאות, והלא הוא בעצמו חוטא יותר מפלוני, וכהנה וכהנה ספורים של עולות עליו.
והנה על המלעיג הזה נוכל לומר באמת עברה גוררת עברה, כי על ידי אסור לשון הרע החמור מאד, נגרר גם כן לאסור הוצאת שם שמים לבטלה, כמו שנפסק ביורה דעה (סימן רע\"ו, סעיף ט') ד\"צבאות\" גם כן הוא משבעה שמות שאינם נמחקים. (ושם \"צבאות\" אפילו בלא שם ה', גם כן שם גמור הוא, וראיה משבועות (דף לה.) במשנה: \"משביעני עליכם וכו' בצבאות\", ולא קמקשה על זה בגמרא מידי, (עיין שם.) וידוע מאמר חז\"ל גדל ענשו של הזכרת שם שמים לבטלה, שעל ידי זה חיב נדוי ובא לידי עניות, חס ושלום, כדאיתא בנדרים (דף ז:) עין שם. על כן השומר נפשו ירחק מזה מאד. ", + "וְעַל כֻּלָּם (יב) עוֹבֵר בְּזֶה הַזְּמַן שֶׁל סִפּוּר לָשׁוֹן הָרָע וּרְכִילוּת עַל מִצְוַת עֲשֵׂה שֶׁל לִמוּד תּוֹרָה, שֶׁהִיא מִצְוַת עֲשֵׂה גְּמוּרָה, כְּמוֹ שֶׁמְפֹרָשׁ בָּרַמְבַּ\"ם בְּהִלְכוֹת תַּלְמוּד תּוֹרָה (פרק א') וּבְסֵפֶר הַמִצְוֹת שֶׁלּוֹ (מִצְוַת עֲשֵׂה י\"א) וּבְכָל מוֹנֵי הַמִצְוֹת. וְאֵין קֵץ לִשְׂכַר מִצְוַת עֲשֵׂה זוֹ, שֶׁהִיא שְׁקוּלָה כְּנְגֶד כָּל המִצְוֹת, כְּמוֹ שֶׁמְפֹרָשׁ בְּמִשְׁנָה דְּפֵאָה (פרק א' משנה א') וּבִירוּשַׁלְמִי פֶּרֶק א' דְּפֵאָה (הַלָכה א'), שֶׁכָּל הַמִצְוֹת אֵינָן שָׁווֹת לְדִבּוּר אֶחָד מִן הַתּוֹרָה, וּלְהֶפֶךְ, עֹנֶשׁ בִּטוּלָה שָׁקוּל כְּנֶגֶד כָּל הָעֲוֹנוֹת, כְּמוֹ שֶׁאָמְרוּ חֲזַ\"ל (פתיחה, דאיכה רבתי אות ב'): וִתֵּר הַקָדוֹשׁ בָּרוּךְ הוּא עַל עֲוֹן עֲבוֹדָה זָרָה וְגִלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים, וְלֹא וִתֵּר עַל עֲוֹן בִּטוּל תּוֹרָה.
וּשְׁאָרֵי זְמַנִּים לִפְעָמִים יוֹצֵא הָאָדָם נָקִי מִזֶּה הֶעָוֹן מִדִּין שֶׁל מַעְלָה, עֲבוּר שֶׁעָסַק בְּפַרְנָסָתוֹ, אוֹ שֶׁמְחַשֵׁב בְּרַעֲיוֹנָיו בְּאֵיזֶה אֹפֶן לְהַשִּׂיג אֶת מִחְיָתוֹ *הגה\"ה: אך גם בזה צריך לזהר מאד, שלא יוציא על זה זמן ליותר מכדי ההכרח האמתי ושלא להניח להיצר את דרכו בזה, כי הוא יאמר שהכל הוא הכרח. ובחן אחי וראה, היאך היצר מסמא את עינינו בזה, כי הלא לפי טבע האדם, אם ייטיב עמו רעהו, אשר הוא בשר ודם כמוהו, במתנת חנם, או אם הוא בעל מלאכה, וישכרנו בעל בית אחד למלאכתו, כל שיתן לו יותר, הוא יותר נכנע ויותר זריז בעבודתו לעשותה על צד הטוב, ואלו בעבודת מלכו של עולם, אשר גם בה אנו נחשבין כשכירי יום, כמאמרם ז\"ל: אנן אגירי יומי אנן, היצר הרע מטה את דרכנו לעשותה מהפוך להפוך, כי כל מה שהקדוש ברוך הוא יוסיף לו בטובה וירויח לו בעסקיו יותר, יסיתנו היצר לאמר: כי עתה לפי עשרך שנתן לך הקדוש ברוך הוא, אתה מכרח לדור בדירה נאה יותר ולילך במלבושי רקמה ולהתנהג כדרך בעלי הבתים הגבוהים, שאם לא כן תתבזה לעיני חבריך, ולכן אתה מכרח עתה לבטל בפעם הזאת את הקביעות עתים לתורה שלך ולסע למקום פלוני ופלוני להרויח.
ואחר כך כשיעזור לו הקדוש ברוך הוא ויצליח למעלה מעלה, יסיתנו היצר, שיטול עסקים רבים תחת ידו, וכשלא יהיה ביכלתו בעצמו לפרנס בכל העסקים ההם, יראנו היצר הכרח אחר, ויאמר: שעתה לפי רבוי העסקים שנתן לך הקדוש ברוך הוא, אתה מוכרח ליטול אנשים רבים תחת משמרתך ולהעמיד כל איש על פקודתו, כדי שישרתוך בעסקיך, ויהיו לך לבד כל העסקים. ומידי יום ויום יתרבו עסקיו יותר ויותר וטרדותיו יותר ויותר. בקצור, סוף דבר יהיה כל מה שהקדוש ברוך הוא יוסיף לו בטובה ויתן לו הצלחה בעסקיו, יותר יסיתנו היצר על פי דרכי הכרחיותיו לבטל מתורה ועבודה, עד שלבסוף לא יניח לו פנאי, אפילו לתפלה בצבור, ויראה לו היצר בכל זה, כי הוא מכרח לפי עשרו וכבודו ועסקיו הרבים, וידמה את עצמו כאוהבו באמת ומתכון רק לטובתו, כדי שלא יהיה ללעג ולבזיון בפני שארי חבריו שבעיר, כשלא יעלה מעלה מעלה.
ובעניני עולם הבא ירגילנו היצר במדת ההסתפקות, שיהיה אפילו עני שבעניים, שלא יהיה לו אפילו מקום מחסה להסתר מן הקליפות, כמאמרם ז\"ל: בנתה ביתה זו תורה וכו', שכל מי שקנה לו דברי תורה קנה לו בית לעולם הבא וכו', כי סביב הגן עדן הוא הגיהנם, וממילא, חס וחלילה, כשלא יהיה לו בית בגן עדן, מכרח הוא להיות, חס וחלילה, תחת ידי הקליפות רחמנא ליצלן, ותחת שהראה לו היצר בזה העולם פנים צהובות לילך במלבושי רקמה, שם יקטרג הוא בעצמו עליו, שיהיה לבוש בגדים הצואים הנעשים מחלאת עונותיו, כמו שמפרש בזכריה: \"ויהושע היה לבוש בגדים צואים ועומד לפני המלאך וגו' הסירו הבגדים הצואים\" וגו', וכמו שמפרש בספרים הקדושים על כן מאד ומאד צריך להתישב בזה, איזה הוא הכרח אמיתי, שבלתו אי אפשר בשום פנים, והיותר יחרים. עד כאן ההגה\"ה., אֲבָל בְּעֵת שֶׁמְסַפֵּר לָשׁוֹן הָרָע אוֹ רְכִילוּת, מַה תּוֹעֶלֶת יַגִּיעַ לוֹ בְּפַרְנָסָתוֹ מִזֶּה? וְגַם עוֹבֵר בָּעֵת הַזֶּה שֶׁל סִפּוּרוֹ עַל כַּמָה לָאוִין גַּם כֵּן, כַּמְבֹאָר בַּסְמָ\"ג (בלא תעשה י\"ג), עַיֵּן שָׁם, שֶׁהֻזְהַרְנוּ מִן הַתּוֹרָה בְּכַמָה לָאוִין, שֶׁלֹּא לִפְרֹש מִן הַתּוֹרָה בְּשׁוּם פָּנִים, כִּי בְּאֵיזֶה אֹפֶן שֶׁהוּא יָכוֹל לְקַיֵּם מִצְוַת עֲשֵׂה דְּתוֹרָה, אִם הוּא לַמְדָּן גָּדוֹל, לְפִי לִמוּדוֹ, וְאַף אִם הוּא אִישׁ שֶׁאֵינוֹ לַמְדָּן, גַּם הוּא יָכוֹל לִלְמֹד סִפְרֵי קֹדֶשׁ הַמָעְתָּקִים לִלְשׁוֹן אַשְׁכְּנַז בִּזְמַנֵּנוּ, כְּגוֹן \"חוֹבוֹת הַלְּבָבוֹת\" וּ\"מְנוֹרַת הַמָאוֹר\" וְכַיּוֹצֵא בָּזֶה, הַמַכְנִיסִים בִּלְבַב הָאָדָם יִרְאָתוֹ שֶׁל הַקָדוֹשׁ בָּרוּךְ הוּא, וְלֹא לֵישֵׁב בָּטֵל מִן הַתּוֹרָה וּלְסַפֵּר לָשׁוֹן הָרָע וּרְכִילוּת.
וְכֵן רָאִיתִי כָּתוּב בְּשֵׁם הַגְּרָ\"א (קול אליהו החדש, אבות פרק ג'), שֶׁפֵּרֵשׁ מַהוּ דִּין וּמַהוּ חֶשְׁבּוֹן, וּפֵרֵשׁ: דִּין הַיְנוּ עַל עֲבֵרָה עַצְמָה, וְחֶשְׁבּוֹן הַיְנוּ שֶׁמְחַשְּׁבִין עִמוֹ בְּעֵת הַדִּין עַל הַזְּמַן שֶׁעָבַר עֲבֵרָה, שֶׁהָיָה יָכוֹל לְקַיֵּם מִצְוָה. וְאוֹי לָנוּ מִיּוֹם הַדִּין, מַה נַּעֲנֶה, אֲפִלּוּ אִם רַק יַחְשֹׁב הַקָדוֹשׁ בָּרוּךְ הוּא עִמָנוּ עַל כָּל רֶגַע וְרֶגַע, שֶׁדִּבַּרְנוּ שִׂיחָה בְּטֵלָה שֶׁל גְּנַאי וְקַלּוּת ראשׁ אוֹ רְכִילוּת וְלָשׁוֹן הָרָע עַל הֶעָוֹן שֶׁל פְּרִישַׁת הַתּוֹרָה בְּזֶה הַזְּמַן בִּלְבַד, כִּי בֶּאֱמֶת בְּכָל תֵּבָה וְתֵבָה שֶׁל לִמוּד הַתּוֹרָה הוּא מְקַיֵּם מִצְוַת עֲשֵׂה בִּפְנֵי עַצְמָה, וְאִם לוֹמֵד פֶּרֶק מִשְׁנָיוֹת אוֹ דַּף גְּמָרָא, הוּא מְקַיֵּם כַּמָה מֵאוֹת מִצְוֹת כְּמוֹ שֶׁכָּתַב הַגְּרָ\"א זַ\"ל בִּשְׁנוֹת אֵלִיָּהוּ פֶּרֶק א' דְּפֵאָה (משׁנה א' בפרוש הארוך) בְּשֵׁם הַיְרוּשַׁלְמִי, וְאִם כֵּן נָבוֹא לְחֶשְׁבּוֹן כַּמָה אֲלָפִים תֵּבוֹת קְדוֹשׁוֹת שֶׁל תּוֹרָה, שֶׁכָּל אַחַת בִּפְנֵי עַצְמָהּ הִיא מִצְוָה רַבָּה שֶׁבִּטַלְנוּ בַּיָּדַיִם, וּכְנֶגְדָּם הִכְנַסְנוּ כַּמָה אֲלָפִים עֲוֹנוֹת שֶׁל בִּטוּל מִצְוַת עֲשֵׂה דְּתַלְמוּד תּוֹרָה בָּעֵת הַזֶּה גּוּפָא *וכמו שכתב רבנו יונה בשערי תשובה, שאם אדם עושה במזיד, אפילו דבר אחד שלא כדין תורה הקדושה, כמה פעמים, נחשב לו כאלו עשה עונות חלוקין, וראיה ממכות (דף כ\"א) בנזיר שאמרו לו: אל תשתה. אל תשתה. חיב על כל אחת, כאלו היו עונות חלוקין. וממילא פשוט דהוא הדין במצות עשה בנדון דידן. ואינו דומה לנטילת לולב או שופר וכדומה, דשאני התם, שצווי ה' היה רק פעם אחת ביום, מה שאין כן כאן, שהמצוה היא כל רגע ורגע, ולא נפטר רגע זו במה שלפניה, ממילא דהמבטל כמה שעות, עובר בכל רגע מצוה בפני עצמה. (הגהה) .
וְעַל אַחַת כַּמָה וְכַמָה שֶׁבָּעֵת הָזֶּה, שֶׁהוּא פּוֹרֵשׁ עַצְמוֹ מִן הַתּוֹרָה הוּא מְסַפֵּר לָשׁוֹן הָרָע וְכַדּוֹמֶה לָזֶה, כִּי בְּכָל סִפּוּר וְסִפּוּר שֶׁל גְּנוּת שֶׁהוּא מְסַפֵּר עַל חֲבֵרוֹ עוֹבֵר עַל לָאו בִּפְנֵי עַצְמוֹ, וּכְאָמְרָם בְּמַכּוֹת (דף כ') אַל תִּלְבַּשׁ וְכוּ', וְכנַּ\"ל בְּשֵׁם רַבֵּנוּ יוֹנָה. וְהִנֵּה אִם בָּאנוּ לַחֲשֹׁב רַק בְּעָוֹן שֶׁל פְּרִישַׁת הַתּוֹרָה בְּכָל רֶגַע וְעָוֹן שֶׁל דִּבּוּר לָשׁוֹן הָרָע, יִתְרַבּוּ עָלָיו כַּמָה מֵאוֹת לָאוִין וַעֲשִׂין, וְאַף כִּי יְצָרֵף לָזֶה הַרְבֵּה לָאוִין וַעֲשִׂין אֲחֵרִים, שֶׁהֶאֱרַכְנוּ עַד פֹּה, וְלָכֵן צָרִיךְ לִזָּהֵר מִסִפּוּרֵי הֲבָלִים כָּאֵלֶּה. ", + "וְכָל זֶה שֶׁדִּבַּרְנוּ עַד עַתָּה הוּא אֲפִלּוּ אִם הוּא מְסַפֵּר דְּבַר אֱמֶת עַל חֲבֵרוֹ, אֲבָל אִם בְּתוֹךְ הַלָשׁוֹן הָרָע אוֹ הָרְכִילוּת שֶׁלּוֹ נִתְעָרֵב (יג) תַּעֲרֹבֶת שֶׁל שֶׁקֶר בְּמִקְצָתוֹ עוֹבֵר גַּם כֵּן עַל מִצְוַת עֲשֵׂה שֶׁכָּתוּב בַּתּוֹרָה (שמות כ\"ג ז'): \"מִדְּבַר שֶׁקֶר תִּרְחָק\", וְגַם נִשְׁתַּנְּה שְׁמוֹ לִפְגָם עַל יְדֵי זֶה לְהִקָרֵא עַתָּה בְּשֵׁם מוֹצִיא שָׁם רָע, וְעָנְשׁוֹ חָמוּר הַרְבֵּה יוֹתֵר מִסְתַם לָשׁוֹן הָרָע וּרְכִילוּת. ", + "עוֹד נִרְאֶה (יד) שֶׁעוֹבֵר גַּם עַל מִצְוַת עֲשֵׂה דִּ\"וְהָלַכְתָּ בִּדְרָכָיו\", שֶׁנִּצְטַוֵּינוּ בָּזֶה לֵילֵךְ בְּמִדּוֹתָיו שֶׁל הַקָדוֹשׁ בָּרוּךְ הוּא אֲשֶׁר הֵם כֻּלָּם רַק לְטוֹב, כְּמַאֲמָרָם זַ\"ל (שבת קל\"ג): מַה הוּא רַחוּם, אַף אַתָּה רַחוּם; מַה הוּא חַנּוּן, אַף אַתָּה חַנּוּן, וְכַיּוֹצֵא בָּזֶה בִּשְׁאָר מִדּוֹת טוֹבוֹת, כְּמוֹ שֶׁמְבֹאָר בָּרַמְבַּ\"ם בְּהִלְכוֹת דֵּעוֹת (פרק א' הלכה ה' ו'). וּמָצִינוּ בְּהָקָדוֹשׁ בָּרוּךְ הוּא, בְּמִדּוֹתָיו הַקְדוֹשׁוֹת וְהַטְהוֹרוֹת, שֶׁהוּא שׂוֹנֵא דֵּלָטוֹרְיָא בְּכָל אֳפָנִים אֲפִלּוּ עַל אִישׁ גָּרוּעַ עַד מְאֹד, כְּמַאֲמָרָם זַ\"ל בְּסַנְהֶדְרִין (דף י\"א): וְכִי דֵּלָטוֹר אֲנִי לָךְ? גַּבֵּי מַעֲשֶׂה דְּעָכָן, עַיֵּן שָׁם. וְצוֹפֶה לְטוֹבָה וְאֵין צוֹפֶה לְרָעָה, וּכְמוֹ שֶׁאִיתָא בְּתָנָא דְּבֵי אֵלִיָּהוּ (פרק א'). וְאָמְרוּ (סוֹטָה מב): אַרְבַּע כִּתּוֹת אֵין מְקַבְּלוֹת פְּנֵי שְׁכִינָה וְכוּ' כַּת מְסַפְּרֵי לָשׁוֹן הָרָע, דִּכְתִיב (תהלים ה' ה'): \"כִּי לֹא אֵל חָפֵץ רֶשַׁע אָתָּה לֹא יְגֻרְךָ רָע\". וְאִם כֵּן מִי שֶׁמַרְגִּיל עַצְמוֹ בְּמִדָּה רָעָה הַזּוֹ, אֵינוֹ הוֹלֵךְ בְּדַרְכֵי ה' שֶׁהוּא רַק לְהֵיטִיב לְזוּלָתוֹ, וְהוּא עוֹשֶׂה לְהֶפְכוֹ, וּמִפְּנֵי זֶה כִּנָּהוּ הַכָּתוּב בְּשֵׁם רָע, לָכֵן עוֹבֵר עַל מִצְוַת עֲשֵׂה זוֹ גַּם כֵּן.
הֲרֵי שֶׁחִשַּׁבְנוּ י\"ד מִצְוֹת עֲשֵׂה, שֶׁרְגִילִין לַעֲבֹר עֲלֵיהֶם עַל יְדֵי סִפּוּר לָשׁוֹן הָרָע וּרְכִילוּת, לְבַד מִי\"ז לָאוִין הַנַּ\"ל. וְאַף שֶׁכָּל הַי\"ז לָאוִין וְי\"ד עֲשִׂין אֵין יָכוֹל לָבוֹא בְּאִישׁ אֶחָד וּבְסִפּוּר אֶחָד, כַּמְבֹאָר לַמְעַיֵּן, אַף עַל פִּי כֵן מִי שֶׁרָגִיל, חַס וְשָׁלוֹם, בְּמִדָּה רָעָה זוֹ, בְּוַדַּאי יַעֲבֹר עַל כֻּלָּן בְּהֶרְחֵב הַזְּמַן, כִּי פְּעָמִים יֶאֱרַע לוֹ לְדַבֵּר לָשׁוֹן הָרָע עַל זָקֵן, וּפְעָמִים עַל חָכָם, וּפְעָמִים יְגַנֵּהוּ בַּלָשׁוֹן הָרָע שֶׁלּוֹ בְּפָנָיו, וּפְעָמִים שֶׁלֹּא בְּפָנָיו, וְהַכֹּל כַּנַּ\"ל. " + ], + "Curses": [ + "וְעַתָּה נְבָאֵר בְּעֶזְרַת ה', מה שֶּׁיָּעַדְנוּ לְעֵיל בִּתְחִלַּת הפְּתִיחָה לְפָרֵט, כֳּמָה אֲרוּרִין מְקַבֵּל עַל עצְמוֹ, מִי שֶׁאֵינוֹ שׁוֹמֵר אֶת עַצְמוֹ מְמִדָּה רָעָה הזּוֹ. לְבַד כָּל הַלָּאוִין וְהָעְשִׂין הַנָ\"ל, עוֹבֵר (א) עַל (דברים כ\"ז כ\"ד): \"אָרוּר מַכֶּה רֵעֵהוּ בּסָתֶר\", שֶׁהוּא קָאֵי עַל לָשׁוֹן הָרָע, כְּמוֹ דְּאִיתָא בְּסִפְרִי וּבְפֵרוּשׁ רַשִּׁ\"י בַּחֻמָשׁ. ", + "עוֹבֵר גָם כֵּן (ב) עַל (דברים כ\"ז י\"ח): \"אָרוּר מַשְׁגֶּה עִוֵּר בַּדָּרֶךְ\", דְּיָדוּעַ דְכַּוָּנַת הַכָּתוּב לְאָרֵר, עַל מִי שֶׁנּוֹתֵן מִכְשׁוֹל לִפְנֵי אַחֵר שֶׁיַּעֲשֶׂה עַל יָדוֹ אִסוּר, דּוּמְיָא דְּלָאו (ויקרא י\"ט י\"ד) דְּ\"לִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל\", וּכְבָר בֵּאַרְנוּ לְעֵיל בְּלָאוִין אוֹת ד' שֶׁהוּא גַּם כֵּן בִּכְלָל זֶה, עַיֵּן שָׁם. ", + "וְאִם, חַס וְשָׁלוֹם, נַעֲשָׂה הַדָּבָר אֶצְלוֹ כְּמוֹ הֶפְקֵר, שֶׁאֵינוֹ מְקַבֵּל עַל עַצְמוֹ לְהִשָּׁמֵר מִמֶנּוּ, (ג) עוֹבֵר עוֹד עַל אָרוּר שְׁלִישִׁי וְהוּא (דברים כ\"ז כ\"ו): \"אָרוּר אֲשֶׁר לֹא יָקִים אֶת דִּבְרֵי הַתּוֹרָה הַזֹּאת לַעֲשׂוֹת אוֹתָם\", שֶׁפֵּרוּשׁוֹ אֲשֶׁר לֹא יְקַבֵּל עַל עַצְמוֹ לְקַיֵּם אֶת כָּל התּוֹרָה, וְהוּא נִקְרָא מוּמָר (ד) לְדָבָר אֶחָד עַל יְדֵי זֶה, כֵּיוָן שֶׁבִּשְׁאָט נֶפֶשׁ עוֹבֵר עַל אִסוּר הֶחָמוּר הַזֶּה, וְהוּא מַחֲזִיק דָּבָר זֶה שֶׁל תּוֹרַת ה' אֶצְלוֹ לְהֶפְקֵר, כְּמוֹ שְׁאָר מוּמָר לְכָל הַתּוֹרָה כֻּלָּהּ, וְעַל כֵּן גָּדוֹל עֲוֹנוֹ מִנְּשֹא. הֲרֵי חִשַּׁבְנוּ ג' אֲרוּרִין הַמְצוּיִין לָבוֹא עַל יְדֵי מִדָּה רָעָה הַזּוֹ. ", + "(וְאִם, חַס וְחָלִילָה, הַלָשׁוֹן הָרָע הָיָה עַל אָבִיו וְאִמוֹ, עוֹבֵר עוֹד עַל אָרוּר רְבִיעִי, וְהוּא (דברים כ\"ז ט\"ז): \"אָרוּר מַקְלֶה אָבִיו וְאִמוֹ\", וּכְמוֹ שֶׁבֵּאַרְנוּ לְעֵיל בָּעֲשִׂין אוֹת יוֹ\"ד בִּמְקוֹר הַחַיִּים וּבִבְאֵר מַיִם חַיִּים, עַיֵּן שָׁם). ", + "וְיָדוּעַ מַאֲמַר הַגְּמָרָא בִּשְׁבוּעוֹת (דף ל\"ו) \"דְּאָרוּר, בּוֹ קְלָלָה, בּוֹ נִדּוּי\" וְכוּ'. לָכֵן כָּל אִישׁ, שֶׁיּוֹדֵעַ בְּעַצְמוֹ שֶׁלֹּא נִזְהַר מֵעָוֹן הַמַר הַזֶּה, צָרִיךְ לִהְיוֹת חָרֵד בְּנַפְשׁוֹ אוּלַי, חַס וְשָׁלוֹם, נִדּוּהוּ בַּשָּׁמַיִם עַל זֶה, וּכְעֵין מַה שֶּׁכָּתַב בְּסֵפֶר \"חֲרֵדִים\" לְעִנְיַן מַקְלֶה אָבִיו וְאִמוֹ, עַיֵּן שָׁם. ", + "וְעוֹד כַּמָה עִנְיָנִים רָעִים נִסְבָּב עַל יְדֵי חֵטְא הַמַר שֶׁל לָשׁוֹן הָרָע, כְּגוֹן, מִדַּת הָאַכְזָרִיּוּת הַגְּרוּעָה וּמִדַּת הַכַּעַס, שֶׁהוּא עָוֹן חָמוּר, כְּמוֹ שֶׁהִפְלִיגוּ חֲזַ\"ל בְּשַׁבָּת (דף ק\"ה), וְגַם כַּמָה פְּעָמִים בָּא עַל יְדֵי זֶה לְלֵיצָנוּת וְלִשְׁאָרֵי מִדּוֹת רָעוֹת כַּיּוֹצֵא בָּהֶן. עַל כֵּן, עַל כָּל דִּבְרֵי הַפְּתִיחָה הַזֹּאת, שֶׁמִמֶנָּה נוּכַל לְהָבִין אֶת גֹּדֶל הקִלְקוּל הַבָּא עַל יְדֵי לָשׁוֹן הָרָע וּרְכִילוּת, בֵּאֲרָה לָנוּ הַתּוֹרָה בְּפֵרוּשׁ אִסוּר זֶה, וְכָתְבָה עָלֶיהָ לָאו מְיֻחָד וְהוּא (ויקרא י\"ט ט\"ז): \"לֹא תֵלֵךְ רָכִיל בְּעַמֶיךָ\" יוֹתֵר מֵעַל כָּל הַמִדּוֹת רָעוֹת, וּכְמוֹ שֶׁכָּתַבְנוּ בִּתְחִלַּת הַפְּתִיחָה, וּבָזוֹ נִשְׁלָם הַפְּתִיחָה. ", + "ואֲבַקֵשׁ לִידִידִי הקוֹרֵא, שֶׁזֹּאת הַפְּתִיחָה יִקְרָא וְיַחֲזֹר וְיִקְרָא, כִּי הִיא בְּוַדַּאי מוֹעִילָה לְעִנְיָן זֶה עַל לְהַבָּא יוֹתֵר מִן הַכֹּל, כִּי הִיא מְלֻקֶטֶת מֵאֵת הָרִאשׁוֹנִים, אֲשֶׁר דִּבְרֵיהֶם קְדוֹשִׁים וּטְהוֹרִים, בּוֹעֲרוֹת כְּמַרְאֵה הַלַּפִּידִים, וּבְוַדַּאי שָׁמְרוּ אֶת עַצְמָן מְמִדָּה גְּרוּעָה הַזּוֹ עַד תַּכְלִיתָה, עַל כֵּן דִּבְרֵיהֶן פּוֹעֲלִין מְאֹד בְּלֵב קוֹרְאֵיהֶן, וְגַם יֵדַע הַקוֹרֵא שֶׁלֹּא לָקַחְתִּי אֶת הַלָּאוִין וְהָעֲשִׂין כְּפִי הַהִזְדַּמֵן, רַק חָקַרְתִּי וְדָרַשְׁתִּי הֵיטֵב אֶת הַתַּרְיָ\"ג מִצְוֹת, וְהַרְבֵּה יְגִיעוֹת יָגַעְתִּי עַד שֶׁעֲזָרַנִי הַקָדוֹשׁ בָּרוּךְ הוּא, שֶׁמָצָאתִי אֶת אֵלּוּ הַנְּאוֹתִים לְעִנְיָנֵנוּ. ", + "וּכְדֵי שֶׁלֹּא יִפָּלֵא בְּעֵינֵי הַקוֹרֵא, כֵּיוָן שֶׁגָּדוֹל כָּל כָּךְ כֹּחַ הָאִסוּר שֶׁל לָשׁוֹן הָרָע וְכֵן שֶׁל אוֹנָאַת דְּבָרִים, לָמָה מָצִינוּ בַּגְּמָרָא כַּמָה פְּעָמִים, שֶׁיֵּרָאֶה לִכְאוֹרָה שֶׁאָמוֹרָא אֶחָד מְקַנְטֵר לַחֲבֵרוֹ, גַּם עַל זֶה פָּקַחְתִּי עֵינַי וְהֶעְתַּקְתִּי מֵחֲמַת זֶה תְּשׁוּבַת \"חַוּוֹת יָאִיר\" בְּסוֹף הַסֵפֶר, וְגַם הַרְבֵּה מַאֲמָרִים תֵּרַצְתִּי בְּעַצְמִי בְּתוֹךְ הַסֵפֶר זְעֵיר שָׁם זְעֵיר שָׁם." + ] + }, + "Part One, The Prohibition Against Lashon Hara": { + "Principle 1": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאַר אִסּוּר סִפּוּר לָשׁוֹן הָרָע בְּפִיו אוֹ על יְדֵי רֶמֶז אוֹ מִכְתָּב וְגֹדֶל הָעֹנֶשׁ לְמִי שֶׁהֻרְגּל בְּעָוֹן זֶה, וְשָׂכָר, לִמִי שֶׁשּׁוֹמֵר עַצְמוֹ מֵעָוֹן הַמַּר הַזֶּה, וּשְׁאָר פְּרָטִים, וּבוֹ ט' סְעִיפִים." + ], + "": [ + [ + "אָסוּר לְסַפֵּר בִּגְנוּת חֲבֵרוֹ אֲפִלּוּ עַל (א) אֱמֶת גָּמוּר וְזֶה נִקְרָא בְּפִי חֲזַ\"ל בְּכָל מָקוֹם לָשׁוֹן הָרָע, (דְּאִם יֵשׁ בְּהַסִפּוּר שֶׁלּוֹ (ב) תַּעֲרוֹבוֹת שֶׁל שֶׁקֶר וַעֲבוּר זֶה נִתְגַּנָּה חֲבֵרוֹ יוֹתֵר הוּא בִּכְלַל מוֹצִּיא שֵׁם רָע וַעֲוֹנוֹ גָּדוֹל הַרְבֵּה יוֹתֵר), וְהַמְסַפֵּר עוֹבֵר בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר (ויקרא יט, טז): (ג) \"לֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ\", (ד) וְזֶה גַּם כֵּן בִּכְלַל רְכִילוּת הוּא." + ], + [ + "הַלָּאו זֶה שֶׁכָּתַבְנוּ הוּא מַה שֶּׁכְּתַבְתּוֹ הַתּוֹרָה בְּפֵרוּשׁ מְיֻחָד לְאִסוּר זֶה שֶׁל לָשׁוֹן הָרָע וּרְכִילוּת, אֲבָל בְּלָאו הָכִי {בלא זה} יֵשׁ עוֹד הַרְבֵּה לָאוִין וַעֲשִׂין אֲחֵרִים, שֶׁהוּא עוֹבֵר עֲלֵיהֶן עַל יְדֵי סִפּוּר הָרַע הַזֶּה, כַּמְבֹאָר לְעֵיל בַּפְּתִיחָה הַקּוֹדֶמֶת, עַיֵּן שָׁם." + ], + [ + "כָּל זֶה, אֲפִלּוּ אִם רַק בְּמִקְרֶה סִפֵּר גְּנוּת חֲבֵרוֹ, אֲבָל אִם, חַס וְשָׁלוֹם, הֻרְגַּל בְּעָוֹן זֶה בִּתְמִידוּת, כְּמוֹ אֵלּוּ (ה) שֶׁרְגִילִין תָּמִיד לֵישֵׁב וּלְסַפֵּר: כָּךְ וְכָךְ מַעֲשֵׂה פְּלוֹנִי, כָּךְ וְכָךְ עָשׂוּ אֲבוֹתָיו, כָּךְ וְכָךְ שָׁמַעְתִּי עָלָיו, וְהוּא דְּבָרִים שֶׁל גְּנוּת, אֲנָשִׁים כָּאֵלּוּ הֵם נִקְרָאִין בְּפִי חֲזַ\"ל בְּשֵׁם בַּעֲלֵי לָשׁוֹן הָרָע וְעָנְשָׁן הַרְבֵּה יוֹתֵר גָּדוֹל, אַחֲרֵי שֶׁבִּשְׁאָט נַפְשָׁם וּזְדוֹן לִבָּם עוֹבְרִין עַל תּוֹרַת ה', וְנַעֲשָׂה זֶה אֶצְּלָם כְּהֶפְקֵר, כְּמוֹ שֶׁמְּבֹאָר לְעֵיל בְּסוֹף הַפְּתִיחָה, וַעֲלֵיהֶם נֶאֱמַר בַּקַּבָּלָה: \"יַכְרֵת ה' כָּל שִׂפְתֵי חֲלָקּוֹת לָשׁוֹן מְדַבֶּרֶת גְּדֹלוֹת\" (תהלים יב, ד)." + ], + [ + "אָמְרוּ חֲזַ\"ל: עַל שָׁלש עֲבֵרוֹת נִפְרָעִין מִן הָאָדָם בָּעוֹלָם הַזֶּה, וְאֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא, וְאֵלּוּ הֵן: עֲבוֹדָה זָרָה וְגִלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים, וְלָשׁוֹן הָרָע נֶגֶד כֻּלָּן. וְהֵבִיאוּ חֲזַ\"ל עַל זֶה רְאָיָה מִן הַכְּתוּבִים, וּפֵרְשׁוּ הָרִאשׁוֹנִים, דְּהַכַּוָּנָה עַל אֵלּוּ שֶׁהֻרְגְּלוּ בּעוֹן זֶה בִּתְמִידוּת, וְאֵין מְּקבְּלִים עַל עַצְּמָם לְהִשָּׁמֵר מִּמֶּנּוּ, מִפְּנֵי שֶׁנַּעֲשָׂה הדָּבָר אֶצְּלָם כְּהֶתֵּר." + ], + [ + "אֵין חִלּוּק בְּאִסוּר הַסִפּוּר, בֵּין אִם סִפֵּר מֵעַצְּמוֹ בִּרְצּוֹנוֹ וּבֵין אִם (ז) עָמַד עָלָיו חֲבֵרוֹ בִּדְבָרִים וְהִפְצִּירוֹ עַד שֶׁיְּסַפֵּר לוֹ, מִכָּל מָקוֹם אָסוּר. וַאֲפִלּוּ (ח) אָבִיו אוֹ רַבּוֹ, שֶׁמְּחֻיָּב בִּכְבוֹדָם וּבְמוֹרָאָם, שֶׁלֹּא לִסְתֹּר דִּבְרֵיהֶם, אִם הֵם (ט) בִּקְּשׁוּ מִמֶּנּוּ שֶׁיְּסַפֵּר לָהֶם עִנְיַן פְּלוֹנִי וּפְלוֹנִי, וְהוּא יוֹדֵעַ, שֶׁבְּתוֹךְ הַסִפּוּר יֻכְרַח לָבוֹא לִידֵי לָשׁוֹן הָרָע אוֹ אֲפִלּוּ רַק לְאָבָק שֶׁל לָשׁוֹן הָרָע, אָסוּר לוֹ לִשְׁמֹעַ לָהֶם." + ], + [ + "אֲפִלּוּ אִם הוּא רוֹאֶה, שֶׁאִם הוּא יַרְגִּיל עַצְּמוֹ בַּמִּדָּה הַזֹּאת, שֶׁלֹּא לְסַפֵּר לְעוֹלָם בִּגְנוּתוֹ שֶׁל יִשְׂרָאֵל, וְכדּוֹמֶה מִדִּבּוּרִים הָאֲסוּרִים, יְסֻבַּב לוֹ הֶפְסֵד גָּדוֹל בְּעִנְין פַּרְנָסָתוֹ, כְּגוֹן, שֶׁהוּא תַּחַת רְשׁוּת אֲחֵרִים, וְהֵם אֲנָשִׁים שֶׁאֵין בָּהֶם רֵיחַ תּוֹרָה, וְיָדוּע הוּא, שֶׁבַּעֲוֹנוֹתֵינוּ הָרַבִּים, אֲנָשִׁים כָּאֵלּוּ הֵם פְּרוּצִּים מְאֹד בְּזֶה הֶעָוֹן הֶחָמוּר, עַד שֶׁאִם יִרְאוּ אֶת מִי, שֶׁאֵין פִּיו פָּתוּחַ כָּל כָּךְ כְּמוֹתָם, יַחֲזִיקוּ אוֹתוֹ לְשׁוֹטֶה וּפֶתִי, וְעַל יְדֵי זֶה יְסַלְּקוּהוּ מִמִּשְׁמַרְתּוֹ וְלֹא יִהְיֶה לוֹ בַּמֶּה לְפַרְנִס אֶת בְּנֵי בֵּיתוֹ, אַף עַל פִּי כֵן אָסוּר, (י) כְּכָל שְׁאָר לָאוִין, שֶׁמְּחֻיָּב לִתֵּן כָּל אֲשֶׁר לוֹ וְלֹא לַעֲבֹר עֲלֵיהֶן, כַּמְבֹאָר בְּיוֹרֶה דֵּעָה {בסימן קנ\"ז סעיף א' בהגה\"ה}, עַיֵּן שָׁם." + ], + [ + "וּמִזֶּה נוּכל לֵידַע, דְּכָל שֶׁכֵּן אִם נוֹגֵע לוֹ רַק בְּכָבוֹד בְּעָלְמָא, כְּגוֹן, שֶׁיּוֹשֵׁב בֵּין חֲבוּרַת אֲנָשִׁים, וְאֵין לוֹ עֵצָה אֵיךְ לְהִשָּׁמֵט מֵהֶם, וְהֵם מְדַבְּרִים בִּדְבָרִים הָאְסוּרִים עַל פִּי דִּין, וּבְשֶׁיִּהְיֶה יוֹשֵׁב וְדוֹמֵם וְלֹא יְסַיַּע עִמָּם בְּסִפּוּרֵיהֶם כְּלָל, יֵחָשֵׁב בְּעֵינֵיהֶם כְּמִשְׁתַּגֵּעַ, (יא) בְּוַדַּאי דְּאָסוּר. וְעַל זֶה וְכַיּוֹצֵּא בָּזֶה אָמְרוּ חֲזַ\"ל: מוּטָב לְאָדָם שֶׁיִּקָּרֵא שׁוֹטֶה כָּל יָמָיו, וְאל יִהְיֶה רָשָׁע שָׁעָה אַחַת לִפְנֵי הַמָּקוֹם, וִיזָרֵז עַצְּמּוֹ בִּשְׁעַת מעֲשֶׂה בְּכָל כֹּחוֹתָיו לַעֲמֹד עַל נפְשׁוֹ וְיִהְיֶה נָכוֹן לִבּוֹ בָּטוּחַ, כִּי שְׂכָרוֹ יִהְיֶה עֲבוּר זֶה מֵה' יִתְבָּרַךְ עַד אֵין קֵץ, כְּמַּאֲמַּר חֲזַ\"ל: לְפוּם צַּעֲרָא אגְרָא {כפי הצער השכר}. וְאִיתָא {וכָתוּב} בְּאָבוֹת דְּרַבִּי נָתָן, כִּי פַּעַם אַחַת בְּצַּעַר מִמֵּאָה פְּעָמִים שֶׁלֹּא בְּצַּעַר, (וּבֵאוּרוֹ: כִּי דְּבַר מִצְּוָה אוֹ לִפְרֹש מִדְּבַר אִסוּר שֶׁבָּא לוֹ עַל יְדֵי צַּעַר, שְׂכָרוֹ מֵאָה פְּעָמִים יוֹתֵר מִמִּצְּוָה אַחֶרֶת כְּמוֹתָה, שֶׁבָּא לוֹ שֶׁלֹּא בְּצַּעַר). וְעַל עֵת כָּזֶה בְּוַדַּאי שַׁיָּךְ מַאֲמַר חְזַ\"ל בַּמִּדְרָשׁ: כָּל רֶגַע וְרֶגע שֶׁאָדָם חוֹסֵם פִּיו, זוֹכֶה לָאוֹר הַגָּנוּז, שֶׁאֵין כָּל מַלְאָךְ וּבְרִיָּה יָכוֹל לְשַׁעֵר. וּלְעִנְיַן אֵיךְ יִתְנַהֵג, אִם נִתְפָּס בַּחְבוּרָה רָעָה כָּזוֹ לְעִנְיַן הוֹכָחָה וְקַבָּלָה, עַיֵּן לְקַמָּן בִּכְלָל ו' סָעִיף ד' ה' ו' וְעַיֵּן לְעֵיל בַּפְּתִיחָה בְּלָאוִין אוֹת ט\"ז, כִּי שַׁיָּךְ לְכָאן." + ], + [ + "אִסוּר זֶה שֶׁל לָשׁוֹן הָרָע הוּא בֵּין אִם הוּא מְסַפֵּר עָלָיו בְּפִיו מַמָּשׁ, אוֹ שֶׁהוּא (יב) כּוֹתֵב עָלָיו דָּבָר זֶה בְּמִכְתָּבוֹ, וְגַם אֵין בּוֹ חִלּוּק בֵּין אִם הוּא מְּסַפֵּר עָלָיו הלָשׁוֹן הָרָע שֶׁלּוֹ בְּפֵרוּשׁ וּבֵין אִם הוּא מְסַפֵּר עָלָיו הלָשׁוֹן הָרָע (יג) בְּדֶרֶךְ רֶמֶּז, בְּכָל גַּוְנֵי {בכל האפנים} (יד) בִּכְלַל לָשׁוֹן הָרָע הוּא." + ], + [ + "וְדַע עוֹד, דַּאֲפִלּוּ אִם בְּתוֹךְ הַגְּנוּת, שֶׁגִּנָּה אֶת חֲבֵרוֹ, גִּנָּה אֶת עַצְּמוֹ (טו) גַּם כֵּן בָּזֶה הַגְּנוּת גּוּפָא, וַאֲפִלּוּ הִקְדִּים לְהִתְרַעֵם עַל עַצְּמוֹ בָּזֶה, אֲפִלּוּ הָכֵי {אף על פי כן} מִכְּלל דֵּילָטוֹרְיָא לָא נָפְקֵי {לא יצא}." + ] + ] + }, + "Principle 2": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאר דִּין לָשׁוֹן הָרָע בְּאפֵּי תְּלָתָא בְּכָל פְּרָטָיו, וּבוֹ י\"ג סְעִיפִים." + ], + "": [ + [ + "(א) אָסוּר לְסַפֵּר לָשׁוֹן הָרָע עַל חֲבֵרוֹ, אַף שֶׁהוּא אֱמֶת, אֲפִלּוּ בִּפְנֵי יָחִיד. וְכָל שֶׁכֵּן בִּפְנֵי רַבִּים. וְכָל שֶׁיִּתְרבּוּ הַשּׁוֹמְעִים, יִתְרבֶּה עֲוֹן הַמְסַפֵּר, מִפְּנֵי שֶׁחֲבֵרוֹ מִתְגַּנְּה יוֹתֵר עַל יְדֵי זֶה, שֶׁנִּתְפַּרְסֵם גְּנוּתוֹ בִּפְנֵי כַּמָּה אֲנָשִׁים, גַּם שֶׁעַל יְדֵי זֶה מַכְשִׁיל כַּמָּה אֲנָשִׁים בְּאִסוּר שְׁמִיעַת לָשׁוֹן הָרָע {הסכמת כל הפוסקים}." + ], + [ + "וּמַה שֶּׁנִּמְצָּא הֶתֵּר בְּדִבְרֵי חֲזַ\"ל לוֹמַר בִּפְנִי שְׁלֹשָה, הַיְנוּ (ב) בְּדָבָר שֶׁאֵינֶנּוּ גְּנַאי גָּמוּר וְהַדִּבּוּר שֶׁלּוֹ יֵשׁ לוֹ שְׁנִי פָּנִים. וְעִנְיָן כָּזֶה יָדוּעַ שֶׁתָּלוּי לְפִי הַדִּבּוּר, שֶׁאוֹמֵר אוֹתוֹ הַמְסַפֵּר בְּעֵת סִפּוּרוֹ, בָּזֶה הִתִּירוּהוּ חֲזַ\"ל לוֹמַר בִּפְנֵי שְׁלֹשָה וְתָלוּהוּ, כֵּיוָן שֶׁאוֹמֵר הַדְּבָרִים בִּפְנִי שְׁלֹשָה, יוֹדֵעַ בְּוַדַּאי שֶׁיָּבוֹאוּ הַדְּבָרִים לְאָזְנָיו, דְּחַבְרָךְ חבְרָא אִית לֵה {שחברך חבר יש לו}, וְעַל כֵּן הוּא שׁוֹמֵר אֶת עַצְּמוֹ בְּעֵת אֲמִירָה לוֹמַר, בְּאֹפֶן שֶׁלֹּא יִהְיֶה מִנְכָּר מִלְּשׁוֹנוֹ לְשׁוֹן גְּנַאי.", + "(וּנְצַיֵּר דָּבָר אֶחָד, וּמִזֶּה נָקִישׁ לְכָל כַּיּוֹצֵּא בָּזֶה. כְּגוֹן, שֶׁשּׁוֹאֲלִין לוֹ: אַיֵּה נִמְצָּא אֵשׁ? וְהוּא מֵשִׁיב: שָׁם תִּמְצָּא, שֶׁמְּבַשְּׁלִין תָּמִיד בָּשָׂר וְדָגִים. דְּדָבָר זֶה תָּלוּי לְפִי אֲמִירָתוֹ בִּשְׁעַת מַעֲשֶׂה, אִם רוֹצֶּה, מוֹצִּיא זֶה בְּלָשׁוֹן שֶׁאֵין בּוֹ גְּנַאי לַחְבֵרוֹ, דְּבֶאֱמֶת לִפְעָמִים אֵין בּוֹ עַוְלָה, כְּגוֹן, שֶׁיֵּשׁ לוֹ בְּנֵי בַּיִת הרְבֵּה, וַעֲזָרוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיֵּשׁ לוֹ הוֹן רַב, אוֹ שֶׁמַּחֲזִיק אַכְסַנְיָא שֶׁל אוֹרְחִים וְכַדּוֹמֶה, וְהוּא שׁוֹאֲלוֹ: אַיֵּה נִמְצָּא אֵשׁ? וְהוּא מֵשִׁיב לוֹ: לֹא תִּמְצָּא עַתָּה אֵשׁ, כִּי אִם בְּבֵית פְּלוֹנִי שֶׁמְּבַשְּׁלִין תָּמִיד וְכַוָּנָתוֹ כַּנַּ\"ל, וְכָל כִּי הַאי גַּוְנָא {וכמו כן} בְּעִנְיְנֵי אֲבַקּ לָשׁוֹן הָרָע תָּלוּי בְּאֹפֶן אֲמִירַת הַמְסַפֵּר בְּעֵת דִּבּוּרוֹ. (ג) אֲבָל אִם מוֹצִּיא אוֹתוֹ בְּקוֹלוֹ וּבִתְנוּעוֹתָיו, דְּמִנְכָּר שֶׁכַּוָּנָתוֹ, שֶׁהוּא מַרְבֶּה בִּסְעֻדַּת מְּרֵעוּת תָּמִיד, אַף שֶׁדָּבָר זֶה אֵינְנּוּ גְּנַאי גָּמוּר, אֲפִלּוּ הָכֵי {אף על פי כן} קְרָאוּהוּ חֲזַ\"ל אֲבַק לָשׁוֹן הָרָע, וְאָסוּר לוֹמַּר אֲפִלּוּ בִּפְנִי שְׁלשָה)." + ], + [ + "יֵשׁ אוֹמְרִים, (ד) דְּאִם אֶחָד סִפֵּר (ה) גְּנוּת עַל חֲבֵרוֹ בִּפְנִי שְׁלשָה, אַף דְּהוּא עָבַר בְּוַדַּאי עַל אִסוּר לָשׁוֹן הָרָע וְכַנַּ\"ל, אַף עַל פִּי כֵן אִם אֶחָד מֵהַשְּׁלֹשָה, שֶׁשָּׁמַע דָּבָר זֶה, סִפֵּר אַחַר כָּךְ לַאֲחֵרִים, לֹא עָבַר בָּזֶה עַל אִסוּר לָשׁוֹן הָרָע, מִטַעַם דְּכֵיוָן דִּשְׁלֹשָה יוֹדְעִים מִזֶּה, מִמֵּילָא כְּבָר נִשְׁמַע הַדָּבָר וְנוֹדַע לַכֹּל, דְּחַבְרָךְ חַבְרָא אִית לֵה, וּבְדָבָר הֶעָשׂוּי לְהִתְגַּלּוֹת לֹא אָסְרָה הַתּוֹרָה מִשּׁוּם לָשׁוֹן הָרָע. וְדַוְקָא לְסַפֵּר (ו) בְּדֶרֶךְ אַקְרַאִי, אֲבָל לֹא שֶׁיִּתְכַּוֵּן לְהַעֲבִיר הַקּוֹל וּלְגַלּוֹתוֹ יוֹתֵר.", + " הגה\"ה: ויש אומרים עוד, (ז) דאפלו בדרך אקראי אינו מתר, רק אם נתגלגל זה הענין דרך אגב בתוך דבורו, אבל לא שיכון לספר זה הענין לבד. (הגהה)", + "(ח) אֲפִלּוּ אִם לֹא יְסַפֵּר בְּשֵׁם מִי שֶׁסִפֵּר לוֹ, רַק יְסַפֵּר סְתָם, שֶׁכָּךְ וְכָךְ נִשְׁמַע עַל פְּלוֹנִי, אַף עַל פִּי כֵן אֵינֶנּוּ נִמְלָט מֵאִסוּר לָשׁוֹן הָרָע." + ], + [ + "וַאֲפִלּוּ מַה שֶּׁהִתַּרְנוּ בְּאִם אֵינוֹ מִתְכַּוֵּן לְגַלּוֹת, (ט) דַּוְקָא הַשּׁוֹמֵעַ הָרִאשׁוֹן, שֶׁשָּׁמַע בְּעַצְּמוֹ מַה שֶּׁרְאוּבֵן סִפֵּר עַל שִׁמְעוֹן בְּאַפֵּי תְּלָתָא {בפני שלשה}, אֲבָל מִי שֶׁשָּׁמַע מִמֶּנוּ, אָסוּר לֵילֵךְ אַחַר כָּךְ עַל סְמָךְ הַזֶּה, שֶׁאָמַר לוֹ הַמְסַפֵּר לוֹ, שֶׁשָּׁמַע דָּבָר זֶה בְּאַפֵּי תְּלָתָא, וּלְסַפֵּר לְאַחֵר מֵהַגְּנוּת שֶׁשָּׁמַע עַל שִׁמְעוֹן, אַף אִם לֹא יַזְכִּיר מִי הוּא הַמּוֹצִּיא וְהַמֵּבִיא הַלַּעַז הַזֶּה עַל שִׁמְעוֹן, אִם לֹא (י) שֶׁכְּבָר נִתְפַּרְסֵם הַדָּבָר וְנוֹדַע לַכֹּל. וְלָא מִבָּעֵי {ואין צריך לומר} אִם הַשּׁוֹמֵעַ הַשֵּׁנִי הַזֶּה אֵינוֹ יוֹדֵעַ כְּלָל מֵעַצְמוֹ אֶת עֶצֶם הַמַּעֲשֶׂה, אִם הוּא אֱמֶת שֶׁרְאוּבֵן סִפֵּר גְּנוּת עַל שִׁמְּעוֹן, (יא) בְּוַדַּאי אֵין לוֹ לְהַאֲמִינוֹ, בְּזֶה שֶׁרְאוּבֵן עָבַר עַל אִסוּר לָשׁוֹן הָרָע, אֶלָּא אֲפִלּוּ אִם הוּא יוֹדֵעַ בְּעַצְּמוֹ, שֶׁרְאוּבֵן סִפֵּר גְּנוּת עַל שִׁמְעוֹן, אַךְ אֵינֶנּוּ יוֹדֵע אִם הָיָה בְּאַפֵּי תְּלָתָא, וְהַשּׁוֹמֵעַ הָרִאשׁוֹן הַזֶּה גִּלָּה לוֹ שֶׁהָיָה בְּאַפֵּי תְּלָתָא, אַף עַל פִּי כֵן אָסוּר לוֹ לִסְמֹךְ עַל דְּבָרָיו בָּזֶה וְחָיְשִׁינַן דִּילְמָא לֹא הָיָה זֶה בְּאַפֵּי תְּלָתָא, וְאֵינֶנוּ עָשׂוּי לְהִתְגַּלּוֹת, וְעַל כֵּן אָסוּר לָזֶה לְסַפֵּר לְשׁוּם אָדָם." + ], + [ + "נִרְאֶה לִי, דְּאִם הַסִפּוּר בְּאַפֵּי תְּלָתָא הָיָה (יב) בִּפְנֵי אֲנָשִׁים יִרְאֵי אֱלֹקִים שֶׁנִּזְהָרִים מֵאִסוּרֵי לָשׁוֹן הָרָע, מִּמֵּילָא אֵין דָּבָר זֶה עָשׂוּי לְהִתְגַּלּוֹת וְאִם כֵּן אָסוּר מִן הַתּוֹרָה לְסַפֵּר אַחַר כָּךְ דָּבָר זֶה לְאַחֵר. וַאֲפִלּוּ אִם רַק אֶחָד מֵהַשְּׁלוֹשָה הָיָה אִישׁ יְרֵא אֱלֹקִים, שֶׁנִּזְהָר מֵאִסוּר לָשׁוֹן הָרָע, גַּם כֵּן דִּינָא הָכֵי דְּתוּ לֵיכָּא {ששוב אין} שְׁלוֹשָה מְפַרְסְמִים. וְאֶפְשָׁר דְּהוּא הַדִּין אִם אֶחָד מֵהַשְּׁלוֹשָה הָיָה מִקְּרוֹבָיו אוֹ (יג) אוֹהֲבָיו שֶׁל מִי שֶׁנֶּאֱמַר עָלָיו הַגְּנוּת, גַּם כֵּן שַׁיָּךְ הַאי טַעְמָא, דְּהוּא בְּוַדַּאי לֹא יֵלֵךְ וִיגַלֶּה לְהָעוֹלָם הַגְּנוּת שֶׁל קְרוֹבוֹ וְאוֹהֲבוֹ, אִם כֵּן תּוּ לֵיכָּא תְּלָתָא." + ], + [ + "עוֹד נִרְאֶה לִי דְּדַוְקָא (יד) בְּאוֹתָה הָעִיר, שֶׁשָּׁמַע בְּאַפֵּי תְּלָתָא, מֻתָּר לְגַלּוֹת מִשּׁוּם דְּחַבְרָךְ חַבְרָא וְכוּ', אֲבָל לֹא בְּעִיר אַחֶרֶת, אַף דְּשַׁיָּרוֹת מְצוּיוֹת מִזּוֹ לְזוֹ, וְעַיֵּן בִּבְאֵר מַיִם חַיִּים." + ], + [ + "וְאִם הָאוֹמֵר הִזְהִיר שֶׁלֹּא לְגַלּוֹתוֹ, אֲפִלּוּ אָמַר (טו) בִּפְנֵי רבִּים, יֵשׁ בּוֹ מִשּׁוּם לָשׁוֹן הָרָע, לְמִי שֶׁיְּגַלֶּה אַחַר כָּךְ אֲפִלּוּ בְּמִקְרֶה. וַאֲפִלּוּ אִם הוּא רוֹאֶה שֶׁאֶחָד מֵהשּׁוֹמְעִים אוֹ שְׁנַיִם לֹא שָׁמְרוּ אֶת הָאַזְהָרָה הַזּוֹ וְגִלּוּהוּ לַאֲחֵרִים, אַף עַל פִּי כֵן (טז) הַשְּׁלִישִׁי הַזֶּה אֵין לוֹ לְגַלּוֹת אֶת הַדָּבָר לַאֲחֵרִים אֲפִלּוּ בְּמִקְרֶה, וְעַיֵּן בִּבְאֵר מַיִם חַיִּים." + ], + [ + "אֵין חִלּוּק בִּלְשׁוֹן הָאַזְהָרָה, בֵּין שֶׁצִּוָּם (יז) שֶׁלֹּא יְדַבְּרוּ עוֹד מִזֶּה הָעִנְיָן כְּלָל, וּבֵין שֶׁאָמַר לָהֶם, שֶׁאַל יִוָּדַע מִכֶּם דָּבָר, בְּכָל גַּוְנִי {בכל האפנים} אָסוּר לְגַלּוֹת מֵהַגְּנוּת שֶׁל פְּלוֹנִי אֲפִלּוּ לְאַחֵר, וְכָל שֶׁכֵּן לְמִי שֶׁנֶּאֱמַר עָלָיו, דְּעַל יְדֵי שֶׁיְּגַלֶּה לְאַחֵר, יִתְגַּלֶּה לְבַסוֹף לַכֹּל וַאֲפִלּוּ לוֹ, דְּחַבְרָךְ חַבְרָא אִית לֵה *. עוֹד נִרְאֶה פָּשׁוּט, (יט) דְּדַוְקָא אִם הַשּׁוֹמְעִים הָיוּ שְׁלֹשׁה, לַאֲפוּקֵי {להוציא} אִם שְׁנַיִם סִפְּרוּ בִּפְנִי שְׁנַיִם לֹא שַׁיָּךְ הַאי הֶתֵּרָא כְּלָל, וְעַיֵּן בִּבְאֵר מַיִם חַיִּים.", + "*אבל אם צוה שלא יגלו זה לאותו פלוני, אפשר דמתר (יח) לגלות במקרה לאחר. ואף דבכל מקום אסור לשון הרע ורכילות הוא אפלו אם לא נשמע מהמספר שום אזהרה על זה, הינו במספר שלא באפי תלתא (בפני שלשה), אבל בנדון דידן, אם אין לשון אזהרתו כוללת לזה, אם כן הוא דבר שעשוי להתגלות לבסוף, ולא אסרה התורה בזה משום לשון הרע, אם אינו מכון לגלות, וצריך עיון.(הגהה)" + ], + [ + "וְכָל זֶה שֶׁדִּבַּרְנוּ הוּא מִצַּד אִסוּר הָאֲמִירָה בְּעַצְמוֹ, אֲבָל, חַס וְשָׁלוֹם, לְהוֹסִיף אְפִלּוּ תֵּבָה אַחַת אוֹ לְהַטְעִים אֶת הַדָּבָר בִּפְנֵי הַשּׁוֹמֵעַ, לוֹמַר שֶׁהַמַּעֲשֶׂה שֶׁנִּשְׁמַע עַל שִׁמְעוֹן, יָפֶה נִשְׁמָע עָלָיו וְכַיּוֹצֵּא בָּזֶה, זֶה וַדַּאי אָסוּר בְּכָל גַּוְנֵי, דְּהוּא מְּקַלְקֵל אוֹתוֹ בִּדְבָרָיו, יוֹתֵר מִמַּה שֶּׁהָיָה נִשְׁמָע עָלָיו לְבַסוֹף מֵעַצְּמוֹ עַל פִּי הַסְּבָרָא דְּאַפֵּי תְּלָתָא. וְעוֹד, דְּבָזֶה מוּכָח שֶׁמְּקַבֵּל דָּבָר זֶה לֶאֱמֶת, וְזֶה אָסוּר לְכֻלֵּי עָלְמָא בְּבָל גּוְנֵי, וּכְמוֹ שֶׁיִּתְבָּאֵר אִם יִרְצֶּה ה' לְקַמָּן בִּכְלָל ז' סָעִיף א', עַיֵּן שָׁם.", + "וְעַל כֵּן צָּרִיךְ לִזָּהֵר מְאֹד, אֲפִלּוּ אִם מְפֻרְסָם (כ) עַל אָדָם עִנְיָן אֶחָד לְרַע שֶׁעָשָׂה בְּנַעְרוּתוֹ, אַךְ מֵאָז וְעַד עַתָּה הוּא מִתְנַהֵג כַּשּׁוּרָה, אוֹ שֶׁמְּפֻרְסָם עַל אֲבוֹתָיו, שֶׁלֹּא הָיוּ נוֹהֲגִים כַּשּׁוּרָה כְּלָל, וְהוּא אֵינוֹ אוֹחֵז בְּדַרְכֵיהֶם, וְכָל כְּהַאי גַּוְנָא {וכל כיוצא בזה} בְּדָבָר שֶׁעַל פִּי אֱמֶת אֵין עַוְלָה עָלָיו, אָסוּר לְגַנּוֹתוֹ וּלְבַזּוֹתוֹ אֵצֶּל חֲבֵרָיו בָּזֶה, וּמִי שֶׁהוּא עוֹבֵר עַל זֶה וּמְסַפֵּר בִּדְבָרִים אֵלּוּ בִּפְנִי בְּנֵי אָדָם, אֲפִלּוּ שֶׁלֹּא בְּפָנָיו, כְּדֵי לְבַזּוֹתוֹ בְּעֵינִי עַמּוֹ, אֲפִלּוּ לֹא יוֹסִיף שׁוּם דָּבָר עַל הָאֱמֶת, הוּא מִכְּלַל כַּת מְסַפְּרֵי לָשׁוֹן הָרָע, שֶׁאֵינָם מְקַבְּלִים פְּנִי שְׁכִינָה, כְּמוֹ שֶׁכָּתַב בְּשַׁעֲרֵי תְּשׁוּבָה בְּמַאֲמָר רי\"ד, וְלֹא שַׁיָּךְ עַל זֶה כְּלָל הֶתֵּרָא דְּאַפֵּי תְּלָתָא {ההתר של בפני שלושה}, אַף שֶׁדָּבָר זֶה מְפֻרְסָם בְּפִי כֹּל, אַחֲרֵי שֶׁעַל פִּי אֱמֶּת אֵין עָלָיו שׁוּם גְּנַאי בָּזֶה, כְּמוֹ שֶׁכָּתַב בִּיחֶזְקֵאל י\"ח: \"בֶּן לֹא יִשָּׂא בַּעֲוֹן הָאָב וְגוֹ' כָּל פְּשָׁעָיו אֲשֶׁר עָשָׂה לֹא יִזָּכְרוּ\" וְגוֹ' וְהוּא עוֹשֵׂהוּ עֲבוּר זֶה לְלַעַג בְּפִי הַבְּרִיּוֹת." + ], + [ + "וְדע עוֹד דְּכָל הַהֶתֵּר דְּאַפֵּי תְּלָתָא הוּא מִצַּד הָאוֹמֵר, אֲבָל מִצַּד הַשּׁוֹמֵּעַ, דְּהַיְנוּ, אִם הוּא יוֹדֵעַ אֶת טֶבע הַשּׁוֹמֵעַ, שֶׁתֵּכֶף כְּשֶׁיִּשְׁמַע יְקַבֵּל דָּבָר זֶה לֶאֱמֶת עַל שִׁמְּעוֹן וְיוּכַל לִהְיוֹת, שֶׁיּוֹסִיף עוֹד דְּבָרִים לִגְנַאי עָלָיו, לְאָדָם כָּזֶה אָסוּר לוֹמַר שׁוּם רֶמֶז שֶׁל גְּנַאי עַל חֲבֵרוֹ בְּכָל גַּוְנֵי, וְהַמְסַפֵּר לוֹ עוֹבֵר אַ\"לִפְנִי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל\", וּכְמוֹ שֶׁהֶאֱרַכְנוּ לְעֵיל בַּפְּתִיחָה בְּלָאו זֶה, עיֵּן שָׁם. וְכָל זֶה שֶׁכָּתבְנוּ בִּכְלָל זֶה לְאִסוּר, הוּא אֲפִלּוּ אִם לֹא יַזְכִּיר הַמְסַפֵּר הַזֶּה שֵׁם הַמְּסַפֵּר הָרִאשׁוֹן שֶׁסִפֵּר בְּאַפֵּי תְּלָתָא, רַק יְסַפֵּר סְתָם, שֶׁכָּךְ וְכָךְ נִשְׁמַע עַל פְּלוֹנִי, אֲפִלּוּ הָכֵי {אף על פי כן} אָסוּר. וְאַחֲרֵי כָּל הַדְּבָרִים וְהָאֱמֶת הָאֵלֶּה שֶׁבֵּאַרְנוּ, רְאֵה אָחִי, כַּמָה יֵשׁ לְהִתְרַחֵק מִקֵּלָּא זוֹ, שֶׁכִּמְעַט אֵין לָהּ מָקוֹם בַּמְּצִּיאוּת, וּבִפְרָט שֶׁאַךְ אִם יִצְּטָרְפוּ כָּל הַפְּרָטִים, גַּם כֵּן צָּרִיךְ עִיּוּן אִם הֲלָכָה כְּדֵעָה זוֹ, אַחֲרֵי שֶׁלְּדַעַת הַרְבֵּה פּוֹסְקִּים אֵין שׁוּם מָקוֹר לְקֻלָּא זוֹ מֵהַשַּׁ\"ס {וכמו שכתבנו בסוף סעיף קטן ד' בבאר מים חיים}, לָכֵן הַשּׁוֹמֵר נַפְשׁוֹ יִרְחַקּ מִזֶּה." + ], + [ + "וְהִנִּה לְפִי מַה שֶּׁבֵּאַרְנוּ בְּעֶזְרַת ה' יִתְבָּרַךְ הַכְּלָלִים דְּאַפֵּי תְּלָתָא, צָּרִיךְ לִזָּהֵר, כְּשֶׁיּוֹשְׁבִין שִׁבְעָה טוֹבֵי הָעִיר לְעַיֵּן בִּדְבַר הַנְהָגַת אַנְשֵׁי הָעִיר בְּעִנְיְנִי הָעֲרָכוֹת וְכַיּוֹצֵּא בָּזֶה, בְּדָבָר שֶׁהוּא חוֹב לָזֶה וּזְכוּת לָזֶה, וְנְחְלְקוּ בְּדֵעוֹת וְעָמְדוּ לְמִנְיָן וְהָלְכוּ בָּתַר רֻבָּא {אחר הרוב}, כְּשֶׁיֵּצְּאוּ מֵחֲדַר הַקָּהָל, (כא) צְּרִיכִין לִזָּהֵר מְאֹד כָּל אֶחָד וְאֶחָד, שֶׁלֹּא לְסַפֵּר אַחַר כָּךְ דַּעְתּוֹ אוֹ דַּעַת פְּלוֹנִי, שֶׁהָיָה מִתְּחִלָּה בְּעִנְיָן זֶה לְהָקֵל עַל אוֹתוֹ פְּלוֹנִי, אַךְ חֲבֵרָיו רַבּוּ עָלָיו וְהִכְרִיחוּהוּ לֵילֵךְ בָּתַר דַּעְתָּם. וְלָא מִבָּעֵי {וא\"צ לומר} אִם הֻסְכַּם בֵּינֵיהֶם מִתְּחִלָּה, כְּשֶׁיֵּצְּאוּ מֵחֲדַר הַקָּהָל שֶׁלֹּא לְגַלּוֹת אוֹ (כב) לְסַפֵּר לָאִישׁ הַנּוֹכְחִי גּוּפָא, שֶׁאֵלָיו נוֹגֵעַ הַחוֹב הַהוּא, בְּוַדַּאי אִסוּר גָּמוּר הוּא, אֶלָּא אֲפִלּוּ בִּסְתָמָא, וְגַם אֵינֶנּוּ מְכַוֵּן לְגַלּוֹת, (כג) רק בְּמִקְרֶה לְסַפֵּר לְאַחֵר בְּלָשׁוֹן שֶׁיֵּרָאֶה מִדְּבָרָיו, שֶׁדַּעְתּוֹ אֵינֶנּוּ נוֹטָה לָזֶה גַּם עַתָּה, אַךְ שֶׁאֵינוֹ יָכוֹל לָרִיב עֲבוּר זֶה עִם חֲבֵרָיו הַנִּשְׁאָרִים, גַּם כֵּן אִסוּר גָּמוּר הוּא, (וּלְפִי (כד) דַּעַת הַיָּד הַקְּטַנָּה, אֲפִלּוּ אִם יְסַפֵּר סְתָם, אֵיךְ שֶׁדַּעְתּוֹ הָיָה מִתְּחִלָּה לְהָקֵל עַל אוֹתוֹ פְּלוֹנִי, וְאַחַר כָּךְ עָמְדוּ לְמִנְיָן וְהָלְכוּ בָּתַר רֻבָּא, גַּם כֵּן אָסוּר), וְאֵין שׁוּם נָפְקָא מִנַּה {הבדל} בֵּין לַמְסַפֵּר דָּבָר זֶה מֵעַצְּמּוֹ, וּבֵין אִם עָמַד עָלָיו חֲבֵרוֹ בְּחֵרוּפִין עַל דְּבַר זֶה הַפְּסָק שֶׁיָּצָא מֵאִתָּם עַל דְּבַר פְּלוֹנִי וּפְלוֹנִי, בְּכָל גַּוְנֵי {בכל האפנים} אָסוּר לְהַטִּיל אֶת הָעוְלָה עַל חְבֵרוֹ וּלְסַלְּקָה מֵעָלָיו, אַף שֶׁהוּא אֱמֶת." + ], + [ + "עוֹד רָאִיתִי לִכְתֹּב דָּבָר אֶחָד בְּפֵרוּשׁ מִפְּנִי שֶׁרָאִיתִי שֶׁהַרְבֵּה אֲנָשִׁים מֻרְגָּלִין בָּזֶה, וְהוּא כְּשֶׁדּוֹרֵשׁ אֶחָד בְּבֵית הַמִּדְרָשׁ אָסוּר עַל פִּי הַדִּין לְהַלְעִיג מִמֶּנּוּ וְלוֹמַר, שֶׁאֵין בִּדְרָשׁוֹתָיו מַמָּשׁ וְשֶׁאֵין מַה לִּשְׁמֹעַ, וּבַעֲוֹנוֹתֵינוּ הָרַבִּים, רָאִינוּ שֶׁהַרְבֵּה אֲנָשִׁים פְּרוּצִּין בָּזֶה, וְלֹא יַחְשְׁבוּ הַלַּעַג הַזֶּה לְאִסוּר כְּלָל, וְעַל פִּי הַדִּין הוּא לָשׁוֹן הָרָע גְּמוּרָה, שֶׁעַל יְדֵי דִּבּוּר כָּזֶה מָצּוּי הוּא שֶׁגּוֹרֵם הֶזֵּק לַחֲבֵרוֹ בְּמָמוֹנוֹ וְכַמָּה פְּעָמִים צַעַר וּבִיּוּשׁ גַּם כֵּן, כִּי לוּ יְהִי שֶׁהוּא דְּבַר אֱמֶת, הֲלֹא לָשׁוֹן הָרָע אָסוּר אֲפִלּוּ עַל אֱמֶת, כִּי מַה תּוֹעֶלֶת מְכַוֵּן הַמַּלְעִיג וּמִתְלוֹצֵּץ אַחַר זֶה בְּלֵיצָּנוּתוֹ, כִּי אִם בַּעַל נֶפֶשׁ הוּא, אַדְּרַבָּה, צָרִיךְ לְיַעֵץ לוֹ אַחַר כָּךְ בֵּינוֹ לְבֵין עַצְּמוֹ וּלְהַעֲרִיךְ לְפָנָיו, שֶׁיֹּאמַר בָּאֳפָנִים אֲחֵרִים, שֶׁבְּאֹפֶן זֶה שֶׁהוּא אוֹמֵר עַתָּה, אֵין דְּבָרָיו נִשְׁמָּעִים, וּבְעֵצָּה זוֹ הָיָה מְּקַיֵּם גַּם כֵּן \"וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ\", וְעַל כָּל פָּנִים שֶׁלֹּא לַעֲשׂוֹתוֹ עַל יְדֵי זֶה לְלַעַג בְּפִי הַבְּרִיּוֹת, (כה) וְלֹא מְהַנִּי בָּזֶה הֶתֵּרָא דְּאַפֵּי תְּלָתָא * כְּמוֹ שֶׁבֵּאַרְתִּי הֵיטֵב בִּבְאֵר מַיִם חַיִּים.", + "*ודע אחי דכל זה הוא אפלו היו כל דברי המלעיג אמת, אף על פי כן אסור להטעים את הדבר לפני השומע כדי לגנות לזה, וכאשר תחשב היטב, תמצא שהמלעיג מערב גם כן הרבה שקרים בהתולו, כי הרבה פעמים מצוי הוא שהמלעיגין, כשפותחין פיהם להלעיג מהדרשן, אומרים שהדרשן בעצמו אינו יודע מה הוא מדבר והוא מתעתע בדבריו, וכיוצא בהתולים וליצנות, אשר מבעיתים את לב שומעיהן. (ויותר מזה, שמוציאין לעז עליו ואומרים, שכל הדרשה שהוא דורש אין כונתו, רק בשביל הנאת עצמו ובאמת לא כן הדבר, כי אפלו אם נאמר, שאם לא דחקהו הכרח ביתו, לא היה נוסע מביתו כדי להוכיח, אבל מכל מקום מנין להמלעיג לומר שאין כונתו רק בשביל עצמו? דלמא, בשעה שהוא דורש, מכון העקר שהעולם ישמעו דברי מוסר ויראת ה', רק שרצונו גם כן שהעולם יספיקו אותו, כמו שמצינו במאמרי חז\"ל, שמחיבין אנו להחזיק תופשי התורה בכל יכלתנו, ובמחשבה כזו הוא נחשב לצדיק גמור, כמו שאמרו חז\"ל בבבא בתרא (דף י':): האומר סלע זו לצדקה בשביל שיחיה בני הרי זה צדיק גמור, וכעין זה בבבא מציעא (דף פ\"ב) במלוה צריך למשכון, מר סבר מצוה קעביד (עשה) שהלוה, ומר סבר שלהנאתו מתכון, ואין כאן מצוה, וידוע דהלכה כר' עקיבא מחברו. רק שצריך לזהר, שמאיזה סבה שיתהוה אחר כך לבנו, חס ושלום, או בעניננו, שלא יספיקו לו אנשי העיר, לא יתחרט אחר כך למפרע על המצוה של צדקה או הוכחה שלו, ועין בתוספות פסחים (דף ח': דבור המתחיל \"שיזכה\"), ועל פי אמת נצטוינו דבר זה בתורה לדונו לכף זכות, שזה הוא כונתו כמה דכתיב: \"בצדק תשפט עמיתך\"). ועל פי הרב, הלעג הזה הוא מצוי באותן האנשים, שאין להם יראת ה' על פניהם, ולכך כששומעין דברי מוסר והוכחה על ההתרשלות משמירת התורה, שהוא נגד רצונם, כמו שנאמר: \"לא יאהב לץ הוכח לו\", רואין למצא פגם בהמוכיח ובאמת, כבר אמרו חז\"ל בקדושין בפרק עשרה יוחסין: כל הפוסל במומו פוסל, ובפרט שהרבה פעמים מצוי שאין ממה להלעיג, כי באמת במה פעמים תלוי הדרשה לפי רצון השומע, כי יש אנשים שרצונם ותשוקתם הוא רק לפרוש חדש בפסוקים, ויש לחקירה, ויש למשלים, ועתה נחזה, וכי אם הדרשה שלו איננה לפי תשוקתו, ראוי לומר עליו שאין בדבריו ממש, הלא זה הוא שקר גמור? ובפרט מה שמצוי, בעונותינו הרבים, שהוא מדבר רק מתוך שנאה, כגון, שיש לו שנאה על הרב שבעיר, שלא זכה אצלו בדין, או שהרב הוא מן האנשים השלמים מאד ביראת אלהים ובמצותיו, ומטבע אלו הלצים ובעלי הלשון לשנא את אלו האנשים בתכלית השנאה, עבור שיודעין שאין מסכימין לדבריהן ופעלותיהן המגנות, ודרך אנשים כאלו, כששומעין אחר כך להרב שדורש בבית הכנסת, גם הם רצים לשמע, וכונתם להרע כדי לגנותו אחר כך. כי כשהרב דורש דרשה גדולה בהרבה דברים, ויש מהן הרבה דברים טובים ומועילים מאד, כגון, שהוא מזרז את העם ליראת ה' ושמירת התורה, ודברים אחרים למטה מזה, כדרך של הדרשנים, זה האיש השונא לא יאמר עליו האמת, שזה הדבר שדרש הוא טוב מאד, וזה הוא גרוע מזה, רק יאמר הכל בדרך כלל, שאין ממש בדבריו. היש לשון הרע ושקר גדול מזה?; ויותר מזה, שבעת מרוצתו לבית הכנסת לשמע, איננו מתכון, רק לתפסו באיזה דבר, כדי שיהיה לו אחר כך במה להלעיג ולהתלוצץ מהרב, אף שהוא טועה בדמיונו, שהוא חושב שלא יודעו רעיונותיו לעין כל, אבל באמת לא כן הוא, כי לעתיד לבוא יתגלה גנות רעיונותיו לעין כל, כמו שכתוב: \"סוף דבר הכל נשמע\", ותרגם בתרגום: כי לבסוף יתגלה לעין הכל, ואז אוי ואבוי יהיה לאיש הזה עבור הליכתו לבית הכנסת ועבור שמיעתו ועבור הלישנא בישא שהוא מדבר אחר זה. כי באמת מצינו באבות (פרק ה): ארבע מדות בהולכי בית המדרש: הולך ואינו עושה שכר הליכה בידו; עושה ואינו הולך שכר מעשה בידו וכו'. והכא הוא מהפך להפך, שמתחלה עון הליכה בידו ואחר כך עון מעשה בידו, כי התורה הקדושה צותה: \"לא תלך רכיל בעמך\", להורות לנו שגם על הליכה יש אסור, לבד עון הרכילות בעצמו, כמו שמבאר בשל\"ה. ועל איש כזה שיך מאמר חז\"ל: המקדים רגליו לדבר עברה מקדימין לו מלאך המות. כי איש כזה, לבד שהוא מקדים רגליו לדבר בהליכתו לבית הכנסת, כדי שיהיה לו אחר כך ממה להלעיג, תראהו גם כן שתכף אחר הדרשה בעת אמירת הקדיש וענית אמן יהא שמיה רבה, שעל זה העולם קים, כמו שאמרו חז\"ל בסוטה: על מה העולם קים? א\"אמן יהא שמיה רבה\" דאגדתא, הוא לא יחוש לזה כלל, ותכף רץ אל חבריו, אשר הוא מכירם מכבר, שגם הם יסכימו עמו לבזות להרב, ויתחבר עמם בליצנות והתולים להלעיג מהדרשה: זה בנסח של ליצנות, וזה בנסח זה. וכמה פעמים יארע שמחמת זה אין שומעים גם כן לברכות של הש\"ץ. והנה אם נבוא לחשב האסורין שעבר הוא והשומעין לדבריו אין להם שעור. וכאשר תדקדק, תמצא בהם כל הלאוין והעשין המבארין לעיל בפתיחה, עין שם. ובאיש כזה מצויין הן כל השלש כתות שאמרו חז\"ל: כת שקרים, כת לצים, כת מספרי לשון הרע. וביותר, שהוא מונע את הרבים מעבודת ה' בזה, כי על ידי שהוא משפיל את כבוד הרב, לא יהיו דבריו נשמעין אחר כך לאנשי העיר כשיצום על עניני התורה והמצות. ה' ישמרנו מאיש כזה ומחבריו, השומעין לדברי הלץ ובעל לשון הרע הזה ושותקין, כמו שאמרו חז\"ל: כל המתלוצץ יסורין באין עליו, ואף השומע ושותק נענש. ועין לקמן בכלל ח', שם בארנו היטב את גדל היסורין של מבזה תלמיד חכם. (הגהה)" + ], + [ + "אִם אֶחָד (כו) גִּלָּה לַחֲבֵרוֹ בְּאַפֵּי תְּלָתָא עִנְיַן עִסְקוֹ וּמִסְחָרוֹ וְכַיּוֹצֵּא בָּזֶה, (כז) דְּבָרִים אֲשֶׁר בִּסְתָמָא אָסוּר אַחַר כָּךְ לְגַלּוֹת לְאַחֵר, פֶּן יוּכַל לְהַגִּיעַ לוֹ עַל יְדֵי זֶה הֶזֵּקּ אוֹ צַעַר, אַךְ עַתָּה שֶׁגִּלָּה לוֹ דָּבָר זֶה בְּאַפֵּי תְּלָתָא, אִם כֵּן רָאִינוּ שֶׁאֵינוֹ חוֹשֵׁשׁ לָזֶה, אַף אִם יִתְגַּלֶּה לְבַסוֹף, וְלָכֵן מֻתָּר לְזֶה הַשּׁוֹמֵעַ מִמֶּנּוּ לְכַתְּחִלָּה לְגַלּוֹת לַאֲחֵרִים, כָּל כַּמָּה שֶׁלֹּא גִּלָּה דַּעְתּוֹ שֶׁהוּא מַקְפִּיד עַל זֶה, אַךְ (כח) שֶׁלֹּא יַחְסְרוּ לָזֶה הַפְּרָטִים הַמְבֹאָרִים לְעֵיל בְּעִנְיָנָא דְּאַפֵּי תְּלָתָא וְעַיֵּן בִּבְאֵר מַיִם חַיִּים." + ] + ] + }, + "Principle 3": { + "Opening Comments": [ + "בּוֹ יְבֹאַר, שֶׁאֵין חִלּוּק בְּאִסּוּר לָשׁוֹן הָרָע, בֵּין בְּפָנָיו וּבֵין שֶׁלֹּא בְּפָנָיו, וְאִסּוּר לָשׁוֹן הָרָע אְפִלּוּ דֶּרֶךְ שְׂחוֹק, ואֲפִלּוּ אֵינוֹ מְבָאֵר בְּעִת הַסִּפּוּר אֵת הָאִישׁ, שֶׁהוּא מְכַוֵּן עָלָיו וְעוֹד שְׁאָר פְּרָטִים, וּבוֹ ח' סְעִיפִים." + ], + "": [ + [ + "כַּמָּה גָּדוֹל אִסוּר לָשׁוֹן הָרָע, שֶׁאְסַרְתּוֹ הַתּוֹרָה אֲפִלּוּ עַל אֱמֶת וּבְכָל גַּוְנֵי, דְּלֹא מִּבָּעֵי אִם הוּא שׁוֹמֵר אֶת עַצְמוֹ לְסַפֵּר עָלָיו בַּסֵתֶר וּמַקְפִּיד עַל זֶה שֶׁלֹּא יִתְגַּלֶּה לוֹ דְּאָסוּר, שֶׁעַל יְדֵי זֶה מְקַבֵּל עַל עַצְּמוֹ גַּם כֵּן אָרוּר, כְּמָה דִכְתִיב \"אָרוּר מַכֶּה רֵעֵהוּ בַּסָתֶר\", אֶלָּא אֲפִלּוּ אִם הוּא מְשַׁעֵר בְּעַצְּמוֹ, (א) שֶׁהָיָה אוֹמֵר דָּבָר זֶה אַךְ בְּפָנָיו, אוֹ שֶׁהוּא מְסַפֵּר לָשׁוֹן הָרָע על חֲבֵרוֹ בְּפָנָיו מַמָּשׁ, גַּם כֵּן אָסוּר וְלָשׁוֹן הָרָע מִקְרֵי, וּבְצַּד אֶחָד גָּדוֹל אִסוּרוֹ בְּפָנָיו מִשֶּׁלֹּא בְּפָנָיו, דִּבְפָנָיו, לְבַד אִסוּר לָשׁוֹן הָרָע, הוּא מַלְבִּישׁ אֶת עַצְּמוֹ עַל יְדֵי זֶה בְּמִדַּת הָעַזּוּת וְהַחֻצְפָּה וְהוּא מְעוֹרֵר יוֹתֵר מְדָנִים עַל יְדֵי זֶה, וְכַמָּה פְּעָמִים בָּא עַל יְדֵי זֶה גַּם כֵּן לִידֵי הַלְבָּנַת פָּנִים, וּכְמוֹ שֶׁהֶאֱרַכְנוּ לְעֵיל בַּפְּתִיחָה בְּלָאו דְּ\"לֹא תִשָּׂא עָלָיו חֵטְא\". עַיֵּן שָׁם." + ], + [ + "וּמַה שֶּׁנִּמְצָּא לִפְעָמִים הֶתֵּר בְּדִבְרֵי חֲזַ\"ל, בְּאִם לֹא הָיָה מוֹנֵעַ אֶת עַצְּמוֹ מִלּוֹמַר זֶה בְּפָנָיו, הַיְנוּ דַּוְקָא בַּאֲבַק לָשׁוֹן הָרָע, וְדִבֵּר עָלָיו לִישָׁנָא דְּמִשְׁתַּמַּע לִתְרֵי אַפֵּי {שמשתמע לשני אופנים}, וְאִם נְבָאֵר דְּבָרָיו בְּאֹפֶן אֶחָד, לֹא יִהְיֶה עָלָיו שׁוּם גְּנַאי, וְעִנְיָן כָּזֶה יָדוּעַ שֶׁתָּלוּי לְפִי רְצוֹן הָאוֹמֵר וּלְפִי הָאֲמִירָה בִּשְׁעַת מַעֲשֶׂה, שֶׁאִם הוּא רוֹצֶּה מוֹצִיאוֹ בְּקוֹלוֹ וּבִתְנוּעוֹתָיו בְּלָשׁוֹן קַל מְאֹד, דְּלֹא יִהְיֶה מִנְכָּר מִלְּשׁוֹנוֹ שׁוּם גְּנַאי עַל חֲבֵרוֹ וְאִם רוֹצֶּה מוֹצִּיאוֹ מִפִּיו, בְּאֹפֶן שֶׁהַשּׁוֹמֵעַ מֵבִין שֶׁכַּוָּנָתוֹ בְּבֵאוּר אַחֵר שֶׁיֵּשׁ בִּדְבָרָיו לִגְנַאי, וְעִנְיָן זֶה קָשֶׁה מְאֹד לְצַּמְצֵּם, לָכֵן אָמְרוּ חְז\"ל, דְּאִם בְּאָפְנִי תְּנוּעוֹתָיו, שֶׁהוּא מוֹצִּיא עַתָּה דָּבָר זֶה מִפִּיו, אֵין אָדָם מִתְבַּיֵּשׁ לוֹמַר אֲפִלּוּ בִּפְנִי חֲבֵרוֹ, אִם כֵּן מוּכָח שֶׁאֵין כַּוָּנָתוֹ לְגַנּוֹתוֹ, וְעַל כֵּן מֻתָּר, אֲבָל אִם מִנְכָּר מִתְּנוּעוֹתָיו שֶׁכַּוָּנָתוֹ לְגַנּוֹתוֹ, וְאִם כֵּן טֶבַע הָאָדָם לִהְיוֹת מִתְבַּיֵּשׁ לוֹמַר בְּאֹפֶן זֶה בִּפְנִי חֲבֵרוֹ, אַף שֶׁכָּל הָעִנְיָן בְּעַצְּמוּתוֹ, אֲפִלּוּ אִם נְפָרְשׁוֹ לִגְנַאי, הוּא רַק אֲבַק לָשׁוֹן הָרָע וְהוּא אֱמֶת וְהוּא יוֹדֵעַ בְּעַצְּמוֹ, שֶׁהוּא הָיָה אוֹמֵר דָּבָר זֶה אַף בְּפָנָיו, אֲפִלּוּ הָכֵי אָסוּר." + ], + [ + "וּרְאֵה עוֹד אֶת גֹּדֶל אִסוּר לָשׁוֹן הָרָע, (ב) שֶׁאֲפִלּוּ אֵינוֹ מְדַבֵּר מִתּוֹךְ הַשִּׂנְאָה וְלֹא נִתְכַּוֵּן בְּהַסִפּוּר לְגַנּוֹתוֹ, רַק אֲמָרוֹ דֶּרֶךְ שְׂחוֹק וְדֶרֶךְ קַלּוּת רֹאשׁ, אַף עַל פִּי כֵן כֵּיוָן שֶׁעַל פִּי אֱמֶת דִּבְרֵי גְּנַאי הוּא, אָסוּר מִן הַתּוֹרָה." + ], + [ + "אִסוּר סִפּוּר לָשׁוֹן הָרָע הוּא אֲפִלּוּ אִם אֵינוֹ (ג) מְבָאֵר בְּעֵת הַסִפּוּר אֶת הָאִישׁ שֶׁהוּא מְּדַבֵּר עָלָיו, רַק הוּא מְסַפֵּר סְתָם, וּמִתּוֹךְ עִנְיַן הַסִפּוּר נִשְׁמָע לְהַשּׁוֹמֵעַ עַל אֵיזֶה אִישׁ כִּוֵּן המְסַפֵּר הזֶּה, בִּכְלַל לָשׁוֹן הָרָע הוּא. וְיוֹתֵר מִזֶּה, שֶׁאֲפִלּוּ אִם בְּדִבְרֵי סִפּוּרוֹ לֹא הָיָה (ד) שׁוּם עִנְיַן גְּנַאי כְּלָל, רַק שֶׁעַל יְדֵי דְּבָרָיו נִסְבַּב רָעָה אוֹ גְּנוּת לַחֲבֵרוֹ, וְהַמְסַפֵּר הַזֶּה נִתְכַּוֵּן לָזֶה בְּרַמָּאוּתוֹ, גַּם זֶה בִּכְלַל לָשׁוֹן הָרָע הוּא, וְדָבָר זֶה נִקְרָא בְּפִי חֲזַ\"ל בְּשֵׁם לָשׁוֹן הָרָע בְּצִּנְעָא." + ], + [ + "וְיֵשׁ עוֹד הַרְבֵּה אֳפָנִים בְּבַעֲלֵי לָשׁוֹן הָרָע הַמְסַפְּרִין דֶּרֶךְ רַמָּאוּת. וְהוּא, שֶׁמְּסַפְּרִין הָעִנְיָן לְפִי (ה) תֻּמָּן עַל חַבְרֵיהֶן, כְּאִלּוּ אֵינָם יוֹדְעִין שֶׁדָּבָר זֶה שֶׁדִּבְּרוּ לָשׁוֹן הָרָע הוּא, אוֹ שֶׁאֵלּוּ מַעֲשָׂיו שֶׁל פְּלוֹנִי, כָּל זֶה וְכַיּוֹצֵּא בָּזֶה בִּכְלַל לָשׁוֹן הָרָע הוּא." + ], + [ + "וְדַע, (ו) דַּאֲפִלּוּ אִם לֹא בָּא עַל יְדֵי הַלָשׁוֹן הָרָע שֶׁלּוֹ שׁוּם רָעָה לְהָאִישׁ הַהוּא, כְּגוֹן, שֶׁלֹּא קִבְּלוּ הַשּׁוֹמְעִין אֶת דְּבָרָיו, וְכַיּוֹצֵּא בָּזֶה, אַף עַל פִּי כֵן מִּכְּלַל לָשׁוֹן הָרָע לֹא נָפְקָא {לא יצא}, וְצָרִיךְ כַּפָּרָה. וְיוֹתֵר מִזֶּה, דַּאֲפִלּוּ (ז) אִם הוּא מְשַׁעֵר לְכַתְּחִלָּה, שֶׁלֹּא יָבוֹא לַנִּדּוֹן שׁוּם רָעָה עַל יְדֵי דִבּוּרוֹ, אַף עַל פִּי כֵן אָסוּר לוֹ לְסַפֵּר בִּגְנוּתוֹ." + ], + [ + "וְדַע עוֹד כְּלָל גָּדוֹל וְעִקָּר בְּעִנְיָנִים אֵלּוּ, (ח) אִם הוּא רוֹאֶה אָדָם, שֶׁדִּבֵּר דָּבָר אוֹ עָשָׂה מַעֲשֶׂה, בֵּין מִמַּה שֶּׁבֵּין אָדָם לַמָּקוֹם אוֹ מִמַּה שֶּׁבֵּין אָדָם לַחֲבֵרוֹ, וְיֵשׁ לִשְׁפֹּט דְּבָרוֹ וּמַעֲשֵׂהוּ לַצַּד הַטּוֹב וּלְצַּד הַזְּכוּת, אִם הָאִישׁ הַהוּא יְרֵא אֱלֹהִים, נִתְחַיֵּב לָדוּן אוֹתוֹ לְכַף זְכוּת, אֲפִלּוּ אִם הַדָּבָר קָרוֹב וְנוֹטֶה אֵצֶּל הַדַּעַת יוֹתֵר לְכף חוֹבָה. וְאִם הוּא מִן הַבֵּינוֹנִים, אֲשֶׁר יִזָּהֲרוּ מִן הַחֵטְא וּפְעָמִים יִכָּשְׁלוּ בּוֹ, אִם הַסָפֵק שָקוּל, צָּרִיךְ לְהַטּוֹת הַסָפֵק וּלְהכְרִיעוֹ לְכַף זְכוּת, כְּמוֹ שֶׁאָמְרוּ רַזַ\"ל: הַדָּן אֶת חֲבֵרוֹ לְכַף זְכוּת, הַמָּקוֹם יְדִינֵהוּ לְכַף זְכוּת, (ט) וְהוּא נִכְנָס בִּכְלַל מַאֲמָרוֹ יִתְבָּרַךְ: \"בְּצֶּדֶק תִּשְׁפֹּט עֲמִיתֶךָ\". וַאֲפִלּוּ אִם הַדָּבָר נוֹטֶה יוֹתֵר לְכַף חוֹבָה, (י) נָכוֹן מְּאֹד שֶׁיִּהְיֶה הַדָּבָר אֶצְּלוֹ כְּמוֹ סָפֵק וְאַל יַכְרִיעֵהוּ לְכַף חוֹבָה. וּבְמָקוֹם שֶׁהַדָּבָר נוֹטֶה לְכַף זְכוּת, דִּבְוַדַּאי אָסוּר עַל פִּי הַדִּין לְדוּנוֹ לְכַף חוֹבָה, וְהוּא דָּן אוֹתוֹ לְכַף חוֹבָה, וּבִשְׁבִיל זֶה הָלַךְ וְגִנָּהוּ, לְבַד שֶׁעָבַר בָּזֶה עַל \"בְּצֶּדֶק תִּשְׁפֹּט עֲמִיתֶךָ\", (יא) עוֹד עָבַר בָּזֶה עַל אִסוּר סִפּוּר לָשׁוֹן הָרָע." + ], + [ + "וַאֲפִלּוּ בְּמָקוֹם שֶׁהַכַּף חוֹב מַכְרִיעַ יוֹתֵר, דְּמִצַּד הַדִּין לֵיכָּא אִסוּרָא כָּל כָּךְ, אִם יַכְרִיעֵהוּ לְכַף חוֹבָה, הַיְנוּ לְעִנְיַן (יב) שֶׁיֻּסְכַּם בְּעֵינֵי עַצְּמוֹ עָלָיו, שֶׁעָשָׂה שֶׁלֹּא כַּדִּין, אֲבָל אֵין לְמַהֵר לֵילֵךְ וּלְבַזּוֹתוֹ עֲבוּר זֶה אֵצֶל אֲחֵרִים, אִם לֹא שֶׁיַּשְׁלִימוּ כָּל הַפְּרָטִים הַמְבֹאָרִים לְקַמָּן בִּכְלָל ד' וְה' וּבִכְלָל י' כִּי יֵשׁ הַרְבֵּה דְּבָרִים, שֶׁאֲפִלּוּ אִם אֵין הַדִּין עִמּוֹ, גַּם כֵּן אָסוּר לְבַזּוֹתוֹ עֲבוּר זֶה, כַּמְבֹאָר לְהַמְעַיֵּן בִּכְלָלִים אֵלּוּ." + ] + ] + }, + "Principle 4": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאַר אִסּוּר לָשׁוֹן הָרָע מִבֵּין אָדָם למָּקוֹם. וְתִקּוּן עֵל חֵטְא זֶה, וּבוֹ י\"ב סְעִיפִים." + ], + "": [ + [ + "אָסוּר לְסַפֵּר עַל חֲבֵרוֹ, אֲפִלּוּ שֶׁלֹּא בְּפָנָיו, וְהוּא אֱמֶת, דָּבָר שֶׁיִּתְבַּזֶּה עַל יְדֵי זֶה, וְלָא מִבָּעֵי {ואין צריך לומר} בִּדְבָרִים שֶׁל גְּנַאי בְּעָלְמָא, כְּגוֹן (א) לִזְכֹּר עָלָיו מַעֲשֵׂה אֲבוֹתָיו וּקְרוֹבָיו אוֹ לִזְכֹּר עָלָיו מַעֲשָׂיו הָרִאשׁוֹנִים, בֵּין שֶׁהָיוּ (ב) דְּבָרִים שֶׁבֵּין אָדָם לַמָּקוֹם אוֹ (ג) דְּבָרִים שֶׁבֵּין אָדָם לַחֲבֵרוֹ, כֵּיוָן שֶׁהוּא מִתְנַהֵג עַתָּה כַּשּׁוּרָה, אָסוּר לְגַנּוֹתוֹ בָּזֶה וְלָשׁוֹן הָרָע מִקְּרֵי. אֶלָּא אֲפִלּוּ אִם רָאָהוּ זֶה מִקָּרוֹב בֵּינוֹ לְבֵין עַצְּמוֹ, (ד) שֶׁעָשָׂה דָּבָר שֶׁאֵין רָאוּי עַל פִּי הַדִּין, וְהוּא מֵהַדְּבָרִים שֶׁבֵּין אָדָם לַמָּקוֹם, (דְּבִדְבָרִים שֶׁבֵּין אָדָם לַחֲבֵרוֹ, יֵשׁ בָּזֶה חִלּוּקִים רַבִּים, וּנְבָאֵר אִם יִרְצֶּה ה' לְקַמָּן בִּכְלָל י'), גַּם כֵּן אָסוּר לְגַנּוֹתוֹ בָּזֶה, אֲפִלּוּ שֶׁלֹּא בְּפָנָיו, אִם לֹא עַל פִּי הַפְּרָטִים הַמְבֹאָרִים לְקַמָּן בְּסָעִיף ז' *.", + "*ודע, דכל זה בסתם איש ישראל, כמו שיבאר לקמן בסעיף ג', אבל אם נתברר לו לפי הענין, שסבת העון הוא מפני שיש בו אפיקורסות, חס ושלום, על איש כזה לא נצטוינו בלאו ד\"לא תלך רכיל\", שאיננו בכלל \"עמיתך\", ופרטי דין האיש הזה מבאר לקמן בכלל ח'. " + ], + [ + "וְאֵין חִלּוּקּ בָּזֶה, בֵּין אִם הוּא לָאו גָּמוּר אוֹ עֲשֵׂה גְּמוּרָה דְּאוֹרַיְתָא הַמְפֻרְסָם שֶׁהוּא אָסוּר, שֶׁבְּוַדַּאי יִתְבַּזֶּה מְּאֹד לִפְנֵי הַשּׁוֹמֵּעַ עַל יְדֵי סִפּוּרוֹ, אֲפִלּוּ אִם הוּא דָּבָר, (ה) שֶׁאֵין נִזְהָרִין בָּזֶה הַרְבֵּה מֵהֲמוֹנֵי יִשְׂרָאֵל, וְאֵין לוֹ בָּזֶה גְּנוּת גָּדוֹל כָּל כָּךְ, כְּגוֹן לוֹמַר עַל אֶחָד (ו) שֶׁאֵינוֹ רוֹצֶּה לִלְמֹד תּוֹרָה אוֹ שֶׁדָּבָר פְּלוֹנִי שֶׁסִפֵּר הוּא שֶׁקֶר (אִם לֹא שֶׁיֵּשׁ תּוֹעֶלֶת בָּזֶה שֶׁהוֹדִיעַ לַחֲבֵרוֹ שֶׁהַמַּעֲשֶׂה הוּא שֶׁקֶר וּמְכַוֵּן רַק לְתוֹעֶלֶת וּכְעֵין שֶׁנְּבָאֵר לְקַמָּן בִּכְלָל י') וְכָל כַּיּוֹצֵּא בָּזֶה אַף עַל פִּי כֵן אָסוּר, כֵּיוָן שֶׁעַל כָּל פָּנִים לְפִי דְּבָרָיו הוּא אִישׁ, שֶׁאֵינֶנּוּ מְקַיֵּם אֶת הַתּוֹרָה. וַאֲפִלּוּ לְסַפֵּר עָלָיו בְּעַנְפֵי הַמִּצְּוֹת, כְּגוֹן שֶׁהוּא עַצְּרָן בְּמָמוֹן וְאֵינוֹ מְכַבֵּד שַׁבָּת כָּרָאוּי, שֶׁדָּבָר זֶה נִכְלָל בְּמִצְּוַת עֲשֵׂה דְּזָכוֹר, וּכְמוֹ שֶׁכָּתב בְּסֵפֶר \"חֲרֵדִים\", אוֹ אֲפִלּוּ הוּא מִלְּתָא דְּרַבָּנָן בְּעָלְמָא, שֶׁהֵם אָמְּרוּ, (ז) שֶׁאֵין רָאוּי לַעֲשׂוֹת זֶה הַדָּבָר לְכַתְּחִלָּה, וְהוּא מְסַפֵּר עָלָיו, אֲפִלּוּ שֶׁלֹּא בְּפָנָיו, וְהוּא אֱמֶּת, שֶׁרָאָהוּ בְּעַצְמוֹ שֶׁעָשָׂה הַדָּבָר הַזֶּה, (ח) גַּם כֵּן אָסוּר." + ], + [ + "אַךְ יִתְחַלֵּק זֶה הַדִּין לִפְרָטִים אֲחָדִים וּכְמוֹ שֶׁאֲבָאֵר, דְּאִם הוּא (ט) אִישׁ בֵּינוֹנִי כִּסְתָם אִישׁ יִשְׂרָאֵל, שֶׁדַּרְכּוֹ לְהִשָּׁמֵר מֵחֵטְא וְנִכְשָׁל בְּחֵטְא רַק לִפְעָמִים, (י) וְיֵשׁ לִתְלוֹת, שֶׁעָשָׂה דָּבָר זֶה שֶׁלֹּא בְּמִּתְכַּוֵּן, (יא) אוֹ שֶׁלֹּא הָיָה יוֹדֵעַ שֶׁדָּבָר זֶה אָסוּר, אוֹ שֶׁהָיָה סָבוּר שֶׁהוּא חֻמְרָא וּמִדָּה טוֹבָה בְּעָלְמָא, שֶׁהַכְּשֵׁרִים נִזְהָרִין בָּזֶה, (יב) אֲזַי אֲפִלּוּ רָאוּהוּ כַּמָּה פְּעָמִים שֶׁעָבַר עַל זֶה, בְּוַדַּאי יֵשׁ לִתְלוֹת בָּזֶה, וַאֲסוּרִים לְגַלּוֹתוֹ, כְּדֵי שֶׁלֹּא יִהְיֶה לְבוּז בְּעֵינִי עַמּוֹ, וַאֲפִלּוּ בְּעֵינִי עַצְּמוֹ גַּם כֵּן לֹא יִתְבַּזֶּה, וְאָסוּר לִשְׂנֹא אוֹתוֹ עֲבוּר זֶה, דְּצָּרִיךְ לְדוּנוֹ לְכַף זְכוּת, וְהוּא מִצְוַת עֲשֵׂה דְּאוֹרַיְתָא שֶׁל \"בְּצֶּדֶק תִּשְׁפֹּט עֲמִיתֶךָ\" לְכַמָּה פּוֹסְקִים." + ], + [ + "אֲבָל אִם (יג) יֵרָאֶה לָהֶן, שֶׁהַחוֹטֵא יָדַע אֶת עֶצֶּם אִסוּרוֹ וְגַם בְּמִתְכַּוֵּן עָשָׂה אֶת הַחֵטְא כְּבִיאַת עֲרָיוֹת וַאְכִילַת דְּבָרִים אֲסוּרִים וְכַיּוֹצֵּא בָּזֶה, (יד) שֶׁנִּתְפַּשֵּׁט יְדִיעַת אִסוּרָן בְּיִשְׂרָאֵל, תָּלוּי בָּזֶה, אִם הוּא אָדָם בֵּינוֹנִי בִּשְׁאָרֵי דְּבָרִים, שֶׁדַּרְכּוֹ לְהִשְׁתַּמֵּר עַל פִּי הָרֹב מֵהַחֵטְא, וּבָזֶה לֹא רָאוּהוּ שֶׁנִּכְשַׁל, רַק פַּעַם אַחַת בַּסֵתֶר, אֲסוּרִין לְגַלּוֹת אֶת חֶטְאוֹ לַאֲחֵרִים, (טו) אֲפִלּוּ שְׁלֹּא בְּפָנָיו, וְהַמְגַלֶּה אוֹתוֹ, אָשׁוֹם אָשַׁם עַל זֶה כִּי אוּלַי הַחוֹטֵא הַהוּא שָׁב מִדַּרְכּוֹ הָרָעָה וִיגוֹנָיו בְּרַעֲיוֹנָיו עַל זֶה הַחֵטְא וְהוּא נְשׂוּא עָוֹן לִפְנִי ה', כִּי עִקַּר הַתְּשׁוּבָה לְפִי מְרִירוּת הַלֵּב, וּכְשֶׁיְּסַפֵּר זֶה אֶת הַחֵטְא לִפְנִי הֶהָמוֹן, יִהְיֶה לְבוּז וּלְקָלוֹן בְּעֵינֵיהֶם, אַחַר אֲשֶׁר נִחַם עַל רָעָתוֹ וְנִסְלַח לוֹ עַל עֲוֹנוֹ, עַל כֵּן יֶחֱטָא וְאָשֵׁם הָאֱוִיל הַמַּזְכִּיר עֲוֹנוֹ. (טז) וַאֲפִלּוּ לְדיָּנִי הָעִיר אֵין לְגלּוֹת, וְאַף שֶׁיֵּשׁ אִתּוֹ עֵד שֵׁנִי לְהָקִים דָּבָר (דְּאִי לֹא בְּלָאו הָכִי {בלא זה} אָסוּר לְגַלּוֹת, כִּי אֲסוּרִין הַדַּיָּנִים לְהַאֲמִין לִדְבָרָיו וְיַחֲזִיקוּ אוֹתוֹ רַק לְבַעַל לָשׁוֹן הָרָע, וּכְמוֹ שֶׁנִּכְתֹּב אַחַר כָּךְ) כֵּיוָן שֶׁלֹּא יִהְיֶה תּוֹעֶלֶת מִדָּבָר זֶה, רַק צָרִיךְ לְהוֹכִיחַ אוֹתוֹ (יז) בֵּינוֹ לְבֵין עַצְּמוֹ, עַל אֲשֶׁר הִמְרָה אֶת אֱלֹהָיו בְּחֶטְאוֹ, וְשֶׁיִּרְאֶה לִגְדֹּר אֶת עַצְּמוֹ מִכָּאן וָאֵילָךְ מֵהַסִבּוֹת שֶׁהֱבִיאוּהוּ לָזֶה, כְּדֵי שֶׁלֹּא יָבוֹא עוֹד לִידֵי חֵטְא, וְיִזָּהֵר הַמּוֹכִיחוֹ לְדַבֵּר לוֹ בְּלָשׁוֹן רַכָּה כְּדֵי שֶׁלֹּא יַכְלִימֶּנּוּ, כְּדִכְתִיב: \"הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ וְלֹא תִשָּׂא עָלָיו חֵטְא\" (יח) וְכָל זֶה שֶׁכָּתַבְנוּ הוּא אֲפִלּוּ אִם הוּא רַק אָדָם בֵּינוֹנִי בִּשְׁאָר דְּבָרִים, וְכָל שֶׁכֵּן אִם הוּא אִישׁ תַּלְמִיד חָכָם וִירֵא חֵטְא, אַךְ עַתָּה גָּבַר יִצְּרוֹ עָלָיו, בְּוַדַּאי עָוֹן גָּדוֹל הוּא לְפַרְסֵם חֶטְאוֹ וְאָסוּר אֲפִלּוּ לְהַרְהֵר אַחֲרָיו כִּי בְּוַדַּאי עָשָׂה תְּשׁוּבָה, וְאַף אִם יִצְרוֹ נִתְחַזֵּק עָלָיו פַּעַם אַחַת, נַפְשׁוֹ מָרָה לוֹ אַחַר כָּךְ עַל זֶה וּלְבָבוֹ יָרֵא וְחָרֵד מְאֹד עַל אַשְׁמָתוֹ, וּכְמוֹ שֶׁאָמְרוּ חֲזַ\"ל: אִם רָאִיתָ תַּלְמִיד חָכָם, שֶׁעָבַר עֲבֵרָה בַּלַּיְלָה אַל תְּהַרְהֵר אַחֲרָיו בַּיּוֹם, שֶׁבְּוַדַּאי עָשָׂה תְּשׁוּבָה *.", + "*וכל זה שכתבנו באלו הסעיפים הוא בשאין הדבר הזה מועיל לאפרושי מאסורא, אבל אם הוא (יט) מועיל לאפרושי מאסורא, כגון, שראה לאשת איש שזנתה, דמן הדין נאסרה עבור זה להבעל, אפלו ראה דבר זה ביחידי, צריך (כ) לגלות (כא) להבעל כדי להפרישו מאסור, ודוקא אם ראה בעצמו שזנתה, דמן הדין נאסרה על ידי זנות להבעל, אבל אם שמע זה מאנשים אחרים, דמן הדין לא נאסרה על ידי זה להבעל, או שאר אפנים כיוצא בזה אסור לגלות. ואפלו אם ראה בעצמו שזנתה, לא יגלה, רק אם הוא משער, (כב) שאפשר שהבעל יאמין לו כבי תרי (כשני עדים) ויפרש על ידי זה ממנה, אבל בלאו הכי אסור לו לגלות דבר זה להבעל וכל שכן לזולתו. " + ], + [ + "אֲבָל (כג) אִם הוּא רוֹאֶה שֶׁהַחוֹטֵא הוּא מֵהָאֱוִילִים הַלֵּצִּים הַשּׂוֹנְאִים לְמוֹכִיחָם, כְּדִכְתִיב {משלי ט' ח'}: \"אַל תּוֹכַח לֵץ פֶּן יִשְׂנָאֶךָּ\", וּבְוַדַּאי לֹא יִתְקַבְּלוּ דְּבָרָיו בְּאָזְנָיו, וַאֲנָשִׁים כָּאֵלּוּ בְּנָקֵל לָהֶם לִשְׁנוֹת בְּאִוַּלְתָּם, וְאִם כֵּן יוּכַל לִהְיוֹת שֶׁיָּבוֹא עוֹד הַפַּעַם לִידֵי חֵטְא, עַל כֵּן טוֹב לָהֶם, שֶׁיַּגִּידוּ לְדַיָּנִי הָעִיר, כְּדֵי שֶׁהֵם יְיַסְרוּהוּ עַל עֲוֹנוֹ וְיַפְרִישׁוּהוּ מֵהָאִסוּר עַל לְהַבָּא, וְנִרְאֶה דְּהוּא הַדִּין (כד) לִקְרוֹבָיו שֶׁל הַחוֹטֵא, אִם דִּבְרֵיהֶם יִהְיוּ מִתְקַבְּלִין לוֹ, וְעַיֵּן בִּבְאֵר מַיִם חַיִּים. וְכָל כַּוָּנַת הַמְסַפֵּר תִּהְיֶה לְשֵׁם שָׁמַיִם וּבְקִּנְאַת ה', לֹא בְּשִׂנְאָתוֹ לוֹ עַל דָּבָר אַחֵר. וְהַשּׁוֹפְטִים גַּם כֵּן יְיַסְרוּ אֶת הַחוֹטֵא (כה) בְּהַצְּנִעַ וְלֹא יַלְבִּינוּ פָּנָיו בָּרַבִּים, כְּדִכְתִיב \"הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ וְלֹא תִשָּׂא עָלָיו חֵטְא\" וְכָל זֶה אִם רָאוּהוּ בִּשְׁנַיִם, אֲבָל אִם הוּא עֵד אֶחָד, (כו) לֹא יָעִיד עַל חֲבֵרוֹ, כִּי עֵדוּתוֹ חִנָּם, לְפִי שֶׁאֵין סוֹמְכִין עָלֶיהָ כְּמוֹ שֶׁנֶּאֱמַר {דברים י\"ט ט\"ו}: \"לֹא יָקוּם עֵד אֶחָד בְּאִישׁ לְכָל עָוֹן וּלְכָל חַטָאת\". לָכֵן מוֹצִּיא שֵׁם רַע יֵחָשֵׁב, וְאָמְרוּ רַבּוֹתֵינוּ: כָּל הַמֵּעִיד יְחִידִי עַל חֲבֵרוֹ בִּדְבַר עֲבֵרָה וְכוּ' וְאָמְרוּ חֲזַ\"ל: ג' הַקָּדוֹשׁ בָּרוּךְ הוּא שׂוֹנְאָן, וְאֶחָד מֵהֶם הָרוֹאֶה דְּבַר עֶרְוָה בַּחֲבֵרוֹ וּמֵעִיד בּוֹ בִּיחִידִי. (כז) אַךְ יָכוֹל לְגַלּוֹת הַדָּבָר בְּהַצְּנֵעַ לְרַבּוֹ וּלְאִישׁ סוֹדוֹ, אִם יֵדַע כִּי יַאֲמִין דְּבָרָיו (כח) כְּדִבְרֵי שְׁנֵי עֵדִים, וּמִתָּר לְרַבּוֹ לִשְׂנֹא אוֹתוֹ עֲבוּר זֶה וּלְהִתְרַחֵק מֵחֶבְרָתוֹ, עַד אֲשֶׁר יִוָּדַע לוֹ, שֶׁשָּׁב מִדַּרְכּוֹ הָרָעָה, אֲבָל אָסוּר לְרַבּוֹ לְסַפֵּר דָּבָר זֶה לַאֲחֵרִים, דְּלֹא עָדִיף מֵּאִם רָאָה בְּעַצְמוֹ, וּכְמוֹ שֶׁכָּתַבְנוּ לְעֵיל בְּסָעִיף ד'." + ], + [ + "וְנִרְאֶה לִי עוֹד בְּאִישׁ, אֲשֶׁר מִשְׁפָּטוֹ לִשְׁנוֹת בְּאִוַּלְתּוֹ, דְּאַף אִם רַבּוֹ אֵינְנּוּ צָּנוּעַ כָּל כָּךְ וְאֶפְשָׁר שֶׁיִּתְודַּע מִמֶּנּוּ לֶהָמוֹן, אֲבָל הוּא אִישׁ שֶׁדְּבָרָיו יִהְיוּ נִשְׁמָעִין בְּתוֹכָחָה לְהַחוֹטֵא, שֶׁלֹּא יִשְׁנְה עוֹד בְּאִוּלְתּוֹ, אֶפְשָׁר גַּם כֵּן שֶׁמֻּתָּר לְגַלּוֹת לוֹ, כֵּיוָן שֶׁכַּוָּנַת הַמְסַפֵּר הוּא לְתוֹעֶלֶת הַחוֹטֵא וְלֹא לְגַנּוֹתוֹ. וְעַתָּה נַחֲזֹר לְעִנְיָנֵנוּ הַנַּ\"ל, דַּאֲפִלּוּ אִם רָאוּהוּ שְׁנַיִם בְּעֵת עֲשִׂיַּת הַחֵטְא וְהוּא אִישׁ, שֶׁנָּקֵל לוֹ לִשְׁנוֹת בְּאִוַּלְתּוֹ, אַף עַל פִּי כֵן אֵין מֻתָּר רַק לְגַלּוֹת לְדַיָּנֵי הָעִיר וְלֹא לַאֲחֵרִים, כִּי עַל כָּל פָּנִים הֲלֹא לֹא רְאִינוּהוּ שֶׁעָבַר עַל זֶה הָאִסוּר, רַקּ פַּעַם אַחַת, אוּלַי גָּבַר אָז יִצְּרוֹ עָלָיו וְאַחַר כָּךְ שָׁב בִּתְשׁוּבָה וְנֶאֱנַח בִּמְרִירוּת לֵב עַל זֶה, עַל כֵּן לֹא יָצָּא הַחוֹטֵא עֲדַיִן מִכְּלַל \"עֲמִיתֶךָ\" בָּזֶה." + ], + [ + "וְכָל אֵלּוּ הַדִּינִין שֶׁכָּתַבְנוּ הוּא דַּוְקָא בְּאִישׁ, אֲשֶׁר מִנְהָגוֹ וְדַרְכּוֹ לְהִתְחָרֵט עַל חֲטָאָיו, (כט) אֲבָל אִם בָּחַנְתָּ אֶת דַּרְכּוֹ, כִּי אֵין פַּחַד אֱלֹהִים לְנֶגֶד עֵינָיו וְתָמִיד יִתְיַצֵּב עַל דֶּרֶךְ לֹא טוֹב, כְּמוֹ הפּוֹרֵק מֵעָלָיו עֹל מַלְכוּת שָׁמַיִם אוֹ שֶׁאֵינוֹ נִזְהָר מֵעְבֵרָה אַחת, אֲשֶׁר כָּל שַׁעַר עַמּוֹ יוֹדְעִים שֶׁהִיא עֲבֵרָה, דְּהיְנוּ בֵּין שֶׁאוֹתָה הָעֲבֵרָה, שֶׁהוּא רוֹצֶּה לְגַלּוֹת, עָשָׂה הַחוֹטֵא כַּמָּה פְּעָמִים בְּמֵזִיד אוֹ שֶׁעָבר בְּמֵזִיד כַּמָּה פְּעָמִים עֲבֵרָה אַחַת הַמְפֻרְסֶמֶת לַכֹּל שֶׁהִיא עֲבֵרָה, אִם כֵּן מוּכָח מִנֵּה שֶׁלֹּא מֵחֲמַת שֶׁגָּבַר יִצְּרוֹ עָלָיו עָבַר עַל דִּבְרֵי ה' כִּי אִם בִּשְׁרִירוּת לִבּוֹ הוּא הוֹלֵךְ, וְאֵין פַּחַד אֱלֹהִים לְנְגֶד עֵינָיו, לָכֵן מֻתָּר לְהַכְלִימוֹ (ל) וּלְסַפֵּר בִּגְנוּתוֹ בֵּין בְּפָנָיו וּבֵין שֶׁלֹּא בְּפָנָיו. וְאִם הוּא יַעֲשֶׂה מַעֲשֶׂה אוֹ יְדַבֵּר דָּבָר, וְיֵשׁ לְשָׁפְטוֹ לְצַּד הַזְּכוּת וּלְצַד הַחוֹב, צָּרִיךְ לְשָׁפְטוֹ לְצַּד הַחוֹב, אַחֲרֵי שֶׁנִּתְחַזֵּק לְרָשָׁע גָּמוּר בִּשְׁאָר עִנְיָנָיו, וְכֵן אָמְרוּ רַבּוֹתֵינוּ \"לֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ\", עַם שֶׁאִתְּךָ בְּתוֹרָה וּבְמִצְוֹת, אַל תּוֹנֵהוּ בִּדְבָרִים, וַאֲשֶׁר לֹא שָׁת לִבּוֹ לִדְבַד ה', מֻתָּר לְהַכְלִימּוֹ בְּמַעֲלָלָיו וּלְהוֹדִיעַ תּוֹעֲבוֹתָיו וְלִשְׁפֹּךְ בּוּז עָלָיו, וְעוֹד אָמְרוּ: מְפַרְסְמִין אֶת הַחֲנֵפִים מִפְּנִי חִלּוּל ה', וְכָל שֶׁכֵּן (לא) אִם הוֹכִיחַ אוֹתוֹ בָּזֶה וְלֹא חָזַר, דְּמֻתָּר לְפַרְסְמוֹ וּלְגַלּוֹת עַל חֲטָאָיו בְּשַׁעַר בַּת רַבִּים וְלִשְׁפֹּךְ בּוּז עָלָיו, עַד שֶׁיַּחֲזֹר לְמוּטָב, וּכְמוֹ שֶׁכָּתַב הָרַמְבַּ\"ם בְּסוֹף פֶּרֶקּ ו' מֵהִלְכוֹת דֵּעוֹת {הלכה ח'}, אַךְ יֵשׁ לִזָּהֵר שֶׁלֹּא לִשְׁכֹּחַ (לב) פְּרָטִים אֲחָדִים הַמִּצְטָרְכִים לָזֶה, וּכְתַבְתִּים בִּבְאֵר מַיִם חיִּים." + ], + [ + "כְּשֶׁבֵּית דִּין (לג) אוֹמְרִים לְאָדָם דִּין אֶחָד בְּמַה שֶּׁהוּא (לד) בְּקוּם וַעֲשֵׂה, בֵּין שֶׁהוּא דְּבָרִים שֶׁבֵּין אָדָם לַמָּקוֹם אוֹ דְּבָרִים שֶׁבֵּין אָדָם לַחֲבֵרוֹ, וְאֵינוֹ רוֹצֶּה לְקַיֵּם בְּשׁוּם אֹפֶן, וְאֵין לוֹ תְּשׁוּבָה בְּמַה שֶּׁאֵינוֹ מְקַיֵּם, מֻתָּר לְסַפֵּר גְּנוּתוֹ וְאַף לִרְשֹׁם אֶת גְּנוּתוֹ בְּסֵפֶר הַזִּכְרוֹנוֹת לְדוֹר דּוֹרִים. וְאִם הֵשִׁיב תְּשׁוּבָה בַּאֲמַתְלָאוֹת, שֶׁתָּלוּי לְפִי דָּבָר הַמָּסוּר לַלֵּב, דִּינוֹ כָּךְ, אִם אָנוּ מְבִינִים שֶׁהַתְּשׁוּבָה זוֹ אֵינֶנָּה אֱמֶת רַק לְהוֹצִיא מִדַּעְתֵּנוּ, אֵין אָנוּ צְּרִיכִין לְהַאֲמִינוֹ (לה) וּמִתָּר לְסַפֵּר בִּגְנוּתוֹ וְאַף לִרְשֹׁם כַּנַּ\"ל, אֲבָל אִם הַדָּבָר סָפֵק, אָסוּר לְסַפֵּר בִּגְנוּתוֹ." + ], + [ + "וְעַתָּה נַחֲזֹר לָעִנְיָן שֶׁפָּתַחְנוּ בּוֹ, (לו) דְּמִמַּה שֶּׁכָּתַבְנוּ בְּרֹאשׁ הַסִימָן נִלְמַד, דְּאָסוּר לְגַנּוֹת אֶת חֲבֵרוֹ לְסַפֵּר עָלָיו מִדּוֹת הַמְגֻנּוֹת שֶׁיֵּשׁ לוֹ, כְּגוֹן שֶׁרָאָה עָלָיו שֶׁנִּתְגָּאָה, (לז) אוֹ כָּעַס בְּדָבָר שֶׁלֹּא כַּהֹגֶן אוֹ שְׁאָרֵי מִדּוֹת מְגֻנּוֹת, דְּזֶה וַדַּאי גְּנַאי גָּמוּר הוּא, וְאַף שֶׁהוּא אֱמֶת, מִי יוֹדֵעַ, אִם לֹא עָשָׂה תְּשׁוּבָה וְלִבּוֹ מַר לוֹ עַל הַמִּדּוֹת הָרָעוֹת הָאֵלּוּ, וַאֲפִלּוּ אִם הוּא רוֹאֶה עָלָיו, שֶׁהֻרְגַּל בְּאוֹתָן הַמִּדּוֹת הָרָעוֹת וְאֵין לִבּוֹ מַר עֲלֵיהֶם כְּלָל, אַף עַל פִּי כֵן אָסוּר לוֹ לֵילֵךְ וּלְהַלְעִיג עָלָיו, (לח) דְּאוּלַי אֵינוֹ יוֹדֵעַ אֶת חֹמֶר אִסוּרָן, כִּי בֶּאֱמֶת זֶה אָנוּ רוֹאִין בְּחוּשׁ לְכַמָּה אֲנָשִׁים וַאֲפִלּוּ מִבַּעֲלֵי תּוֹרָה, שֶׁאֵין מַחֲזִיקִּין הַמִּדּוֹת הָרָעוֹת הָאֵלּוּ לְאִסוּר גָּדוֹל כָּל כָּךְ, כְּמוֹ שֶׁהֵם עַל פִּי אֱמֶת לַמִּתְבּוֹנֵן בָּהֶם בַּכְּתוּבִים וּמַאַמְרֵי חֲזַ\"ל, רַק לְדָבָר שֶׁאֵינוֹ הָגוּן סְתָם, וְאוּלַי גַּם הַחוֹטֵא הַזֶּה דַּעְתּוֹ כֵּן, וְאִם הָיָה יוֹדֵעַ אֶת חֹמֶר אִסוּרָן כְּמוֹ שֶׁהֵם, אֶפְשָׁר שֶׁהָיָה מִתְחַזֵּק בְּכָל כֹּחוֹתָיו שֶׁלֹּא לַעֲבֹר עֲלֵיהֶן, (וּכְבָר נִמְצָּא בְּשַׁבָּת {דף ס\"ט}: שָׁגַג בְּכָרֵת וְהֵזִיד בְּלָאו שְׁמֵה שְׁגָגָה) וְאַדְּרַבָּה, אִם רוֹאֶה אוֹתוֹ שֶׁהֻרְגַּל בְּאַחַת מֵהַמִּדּוֹת הָרָעוֹת הַנַּ\"ל, יֵשׁ לוֹ לְהוֹכִיחוֹ וּלְהַצִּיעַ לְפָנָיו אֶת חֹמֶר אִסוּרָן, וּבָזֶה יְקַיֵּם מִצְּוַת עֲשֵׂה דְּ\"הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ\", (לט) וְאֶפְשָׁר שֶׁיּוֹדֶה לוֹ שֶׁעַוְלָה הוּא עוֹשֶׂה, אֲבָל עַתָּה דַּרְכּוֹ יְשָׁרָה בְּעֵינָיו, וּכְמוֹ שֶׁנֶּאֱמַר {משלי כ\"א ב'}: \"כָּל דֶּרֶךְ אִישׁ יָשָׁר בְּעֵינָיו\" עַל כֵּן (מ) אָסוּר לְהַחֲזִיקּוֹ עַל יְדֵי זֶה לְרָשָׁע וְלֵילֵךְ לְסַפֵּר עָלָיו." + ], + [ + "וְאַף עַל פִּי כֵן (מא) אִם רוֹאֶה אָדָם (מב) בִּאֶחָד מִדָּה מְגֻנָּה, כְּגוֹן: גַּאֲוָה אוֹ כַּעַס אוֹ שְׁאָרֵי מִדּוֹת רָעוֹת אוֹ שֶׁהוּא בַּטְלָן מִתּוֹרָה וְכַיּוֹצֵא בָּזֶה, נָכוֹן לוֹ לְסַפֵּר דָּבָר זֶה לִבְנוֹ אוֹ לְתַלְמִידָיו וּלְהַזְהִירָם, שֶׁלֹּא יִתְחַבְּרוּ עִמּוֹ, כְּדֵי שֶׁלֹּא יִלְמְדוּ מִמַּעֲשָׂיו, כִּי הָעִקָּר מַה שֶּׁהִזְהִירָה הַתּוֹרָה בְּלָשׁוֹן הָרָע, אֲפִלּוּ עַל אֱמֶת, הוּא אִם כַּוָּנָתוֹ לְבַזּוֹת אֶת חֲבֵרוֹ וְלִשְׂמֹחַ לִקְלוֹנוֹ, אבָל אִם כַּוָּנָתוֹ לִשְׁמֹר אֶת חֲבֵרוֹ שֶׁלֹּא יִלְמֹד מִמַּעֲשָׂיו (מג) פָּשׁוּט דְּמֻתָּר וּמִצְּוָה נַמֵּי אִיכָּא {גם כן יש}. אַךְ בְּאֹפֶן זֶה וְכַיּוֹצֵא בָּזֶה נִרְאֶה, דְּמִצְוָה לְהַמְסַפֵּר לְבָאֵר הַטַּעַם, לָמָּה מְסַפֵּר בִּגְנוּתוֹ שֶׁל חֲבֵרוֹ, כְּדֵי שֶׁלֹּא יִטְעֶה הַשּׁוֹמֵעַ לְהַתִּיר עַל יָדוֹ יוֹתֵר מִזֶּה, וְגַם שֶׁלֹּא יָבוֹא לִתְמֹהַ עָלָיו, שֶׁהוּא סוֹתֵר אֶת עַצְּמוֹ, כִּי פַּעַם יֹאמַר לוֹ, שֶׁאָסוּר לְסַפֵּר אֲפִלּוּ עַל אֱמֶת, כְּמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן בִּכְלָל ט', שֶׁמִּצְוָה רַבָּה הִיא לְהַפְרִישׁ בָּנָיו הַקְּטַנִּים מִּזֶּה הֶעָוֹן, וְעַתָּה הוּא מְסַפֵּר בְּעַצְּמוֹ, (וּבְהַאי גַּוְנָא אִיתָא {וכיוצא בזה כתוב} בְּשֻׁלְחָן עָרוּךְ יוֹרֶה דֵּעָה, אִם הוּא מַתִּיר דָּבָר, שֶׁיֵּשׁ פּוֹסְקִים לְאִסוּר בְּעֶרֶב שַׁבָּת וְכַיּוֹצֵא בָּזֶה)." + ], + [ + "וְדַע עוֹד עִקָּר גָּדוֹל בְּעִנְיָנִים אֵלּוּ, אִם אֶחָד רוֹצֶּה לְהַכְנִיס אֶת חֲבֵרוֹ בְּעִנְיָנָיו, כְּגוֹן, לְשָׂכְרוֹ לִמְלַאכְתּוֹ אוֹ לְהִשְׁתַּתֵּף עִמּוֹ אוֹ לַעֲשׂוֹת שִׁדּוּךְ עִמּוֹ וְכָל כְּהַאי גַּוְנָא {וכל כיוצא בזה}, אֲפִלּוּ לֹא שָׁמַע עָלָיו עַד עַתָּה שׁוּם רָעָה, אֲפִלּוּ הָכֵי {פֵּרוּשׁ: אעפִּ\"כֵ} מֻתָּר לִדְרושׁ וְלַחֲקֹר אֵצֶּל אֲנָשִׁים עַל מַהוּתוֹ וְעִנְיָנוֹ, אַף דְּיָכוֹל לִהְיוֹת, שֶׁיְּסַפְּרוּ לוֹ גְּנוּתוֹ, אֲפִלּוּ הָכֵי מֻתָּר, כֵּיוָן דְּכַוָּנָתוֹ לְטוֹבַת עַצְּמוֹ לְבַד, כְּדֵי שֶׁלֹּא יִצְּטָרֵךְ אַחַר כָּךְ לָבוֹא לִידֵי הֶזֵּק וְלִידֵי (מד) מַצָּה וּמְרִיבָה וְחִלּוּל ה', חַס וְשָׁלוֹם. אַךְ נִרְאֶה לִי, שֶׁצָּרִיךְ שֶׁיּוֹדִיעַ לְמִי שֶׁשּׁוֹאֵל מֵאִתּוֹ עָלָיו, שֶׁרוֹצֶה לַעֲשׂוֹת שִׁדּוּךְ עִמּוֹ אוֹ כָּל עִנְיְנֵי הִשְׁתַּתְּפוּת וְכַנַּ\"ל, וּבָזֶה לֹא יִהְיֶה עָלָיו שׁוּם חֲשַׁשׁ אִסוּר לֹא מִפְּנִי שְׁאֵלָתוֹ, שֶׁהוּא אֵין מִתְכַּוֵּן לְגַנּוֹתוֹ רַק לְטוֹבת עַצְּמוֹ כַּאֲשֶׁר בֵּאַרְנוּ, (אַךְ יִזָּהֵר שֶׁלֹּא יַאֲמִין אֶת תְּשׁוּבָתוֹ בְּהַחְלָטָה מִפְּנִי קַבָּלַת לָשׁוֹן הָרָע רַק דֶּרֶךְ חֲשָׁשׁ בְּעָלְמָא לִשְׁמֹר אֶת עַצְּמוֹ), וְגַם אֵין לוֹ שׁוּם אִסוּר מִפְּנִי תְּשׁוּבַת חֲבֵרוֹ דְּנֵימָא דְּעָבַר בָּזֶה עַל \"לִפְנִי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל\", כִּי אַף אִם יְסַפֵּר עָלָיו חֲבֵרוֹ אֶת עֹצֶּם גְּנוּתוֹ, אֵין הוּא עוֹשֶׂה בָּזֶה אִסוּר גַּם כֵּן, כֵּיוָן שֶׁגַּם הוּא אֵינוֹ מִתְכַּוֵּן בִּתְשׁוּבָתוֹ לְסַפֵּר גְּנוּתוֹ שֶׁל חֲבֵרוֹ, רַק הוּא אוֹמֵר הָאֱמֶת בִּכְדֵי לְהֵיטִיב עִם זֶה הַשּׁוֹאֵל מֵאִתּוֹ עֵצָה בְּעִנְיָן זֶה, כַּאֲשֶׁר בֵּאַרְנוּ בְּמָקוֹם אַחֵר, דְּזֶה מֻתָּר מִן הַדִּין, אַךְ מְאֹד יִזָּהֵר שֶׁלֹּא לְגַזֵּם אֶת הַדָּבָר, יוֹתֵר מִּכְּפִי שֶׁהוּא יוֹדֵעַ אֶת בֵּרוּר הַדָּבָר, וְעוֹד אֵיזֶה פְּרָטִים הַנִּצְּרָכִים לָזֶה, וְעַיֵּן לְקַמָּן בִּכְלָל ט' בְּהִלְכוֹת רְכִילוּת מֵעִנְיָן זֶה .* אֲבָל אִם לֹא יוֹדִיעַ לַחֲבֵרוֹ אֶת סִבַּת דְּרִישָׁתוֹ, וְיַעֲשֶׂה עַצְּמוֹ כְּמִתְנַכֵּר, כְּדֵי שֶׁיִּוָּדַע לוֹ בְּטוֹב מַּהוּתוֹ שֶׁל אוֹתוֹ הָאִישׁ, נִרְאֶה פָּשׁוּט דְּעוֹבֵר בָּזֶה עַל \"לִפְנִי עִוֵּר\", שֶׁעַל יָדוֹ יַעֲשֶׂה חֲבֵרוֹ אִסוּר אִם יְסַפֵּר עָלָיו דְּבָרִים שֶׁל דֹּפִי אֲפִלּוּ אִם אֱמֶת הוּא, כַּאֲשֶׁר בֵּאַרְנוּ בְּמָקוֹם אַחֵר, דְּאִסוּר לָשׁוֹן הָרָע הוּא אֲפִלּוּ עַל אֱמֶת לְכָל הַפּוֹסְקִים, וְלֹא נִתָּן לְהֵאָמֵר רַק אִם מְכַוֵּן שֶׁעַל יְדֵי סִפּוּרוֹ בִּגְנוּתוֹ, (מה) יִצְּמַח מִזֶּה טוֹבָה לְאַחֵר, אֲבָל בְּלָאו הָכִי לֹא, וְאַף שֶׁעַל יְדֵי סִפּוּרוֹ נִסְבָּב טוֹבָה לְאַחֵר, מִכָּל מָקוֹם (מו) הוּא לְגַנּוֹתוֹ הִתְכַּוֵּן, עַל כֵּן צָרִיךְ לַעֲשׂוֹת כְּמוֹ שֶׁכָּתַבְנוּ**.", + "*עוד זאת צריך לזהר מאד, שלא ידרש את מהותו וענינו אצל מי שהוא משער שהוא שונאו, ואפלו איננה שנאה גמורה, רק שגם הוא באותו אמנות ובאותו עסק, כידוע, בעונותינו הרבים, שכל אמן וכו', כי מלבד שלא יבוא לו שום תועלת מזה, דרגיל הוא לשקר לגמרי או לפחות לגזם את הדבר מחמת שנאתו, עוד הוא מביאו בזה ללשון הרע גמורה, כי הוא בודאי יכון בתשובתו מחמת שנאה, הגם שיאמר לך בפיו, שתשובתו איננה מחמת שנאה, רק שלא יוכל לראות ברעה שיגיעך על ידי זה אבל בלבו לא כן יחשוב. ", + "**ואולם באמת אין אנו צריכין לתשובה זו כלל, שכאשר יבוא לחברו ויאמר לו אחי אמר לי ענין אחד שאני רוצה לדרש מעמך, ולא תגזם את הדבר, רק תאמר לי כפי מה שאתה יודע, ולא יהיה עליך אסור אם תגלה לי כי כונת שנינו הוא רק לתועלת ולא לגנות למי, ואני מבטיחך שלא יודע ממני דבר, ואחר כך יציע לו את הענין, בודאי ישיב לו האמת בזה. ורב העולם נכשלים בזה, בעונותינו הרבים, בענין שדוך וכדומה שרוצים לידע עצם מהותו של המשתתף עמם, ורוצים לדרש ולחקר, הם מתנכרים ועושין עצמן כאלו אין נוגע להם מזה שמץ דבר, ועושין בזה אסור שמביאין את חבריהן ללשון הרע, ועוד יותר עושין שאין מתחילין לשאל על מי שרוצים להשתתף עמו, רק על אנשים אחרים, הכל כדי שלא יבינו שיש להם שום נגיעה בזה, ומתוך זה מביאין לחבריהם לדבר לשון הרע גמורה על הרבה אנשים, שאין שום תועלת נצמח מזה, על כן צריך לעשות כמו שכתבנו. אך בעצם הדין איך להשיב ומתי להשיב וכל פרטיו יתבאר לקמן, אם ירצה ה', בחלק ב' כלל ט' בארכה. וכן יקרה כמה פעמים, שאחד דורש על בנו או קרובו, הדר בעיר אחרת, את מצבו וענינו, ובתוכם שואל גם כן על תורתו, אם הוא לומד עדין או לא, הנה על פי דין הוא כך, אם דעתו בשאלתו הוא כדי שיהיה מזה תועלת על להבא, דהינו, אם יודע לו שפרש מן התורה, יזרזנו על להבא, בודאי מתר ונכון הדבר, וגם הנשאל צריך להשיב לו האמת (וכזה איתא בערכין ט\"ז: הרבה פעמים לקה עקיבא על ידי וכו'), ובלבד שיודיענו השואל מתחלה שהוא קרובו ורוצה לידע האמת, שבזה יוסר עון לשון הרע מן המשיב ו\"לפני עור\" מן השואל, אבל מה שרגילין העולם, כשאחד עוקר דירתו מעירו לעיר אחרת, ואחר כך כשרואה את אחד מעירו הראשונה הוא חוקר ודורש אחר כל אנשי העיר בכלל, ובפרט על מצבם ותהלוכתם בדברים, שבין אדם למקום ובבין אדם לחברו, אם הם לטובה או לרעה, ובפרט שואל על בני בעלי בתים בעלי תורה, אשר היו לפניו, האם לומדים עדין תורה או פרשו הימנה, ובספור כזה אין שום התר מהתרים הנ\"ל, כי השואל אין כונתו כדי שילך אחר כך ויוכיח את אנשי עירו הישנה, ובפרט המשיב לו בודאי אין כונתו לזה, וספור כזה הוא מערב בלשון הרע מראשו ועד סופו, כי הוא דורש אחר כל אחד ואחד מאנשי עירו, ויש לו מדה מיחדת על כל אחד ואחד איך לתארו ביראת ה' יתברך ואיך להגבילו במדותיו. הבט נא וראה למעלה בהפתיחה כמה לאוין ועשין עובר, כשמספר או מקבל לשון הרע על אחד מישראל, ובפרט בהספור הנ\"ל, כל שיתרבו האנשים בעיר, ויתרבה הספור ירבו הלאוין והעשין עליו. ועל כל אחד ואחד יצטרך לתן דין וחשבון, על כן השומר נפשו ירחק מזה עד מאד. " + ], + [ + "וְאִם עָבַר וְסִפֵּר לָשׁוֹן הָרָע עַל חֲבֵרוֹ וּבָא לַעֲשׂוֹת תְּשׁוּבָה, תָּלוּי בָּזֶה, אִם הַשּׁוֹמְעִים דָּחוּ אֶת דְּבָרָיו, וְלֹא נִתְגַּנָּה חֲבֵרוֹ עַל יְדֵי זֶה כְּלָל בְּעֵינֵיהֶם, אִם כֵּן לֹא נִשְׁאָר עָלָיו, כִּי אִם הֶעָוֹן דְּבֵין אָדָם לַמָּקוֹם, דְּהַיְנוּ שֶׁעָבַר עַל רְצּוֹן ה', שֶׁצִּוָּה עַל זֶה כְּמוֹ שֶׁכָּתַבְנוּ לְעֵיל בַּפְּתִיחָה. תִּקּוּנוֹ, שֶׁיִּתְחָרֵט עַל שֶׁעָבַר וְיִתְוַדֶּה וִיקַבֵּל עַל עַצְמוֹ בְּלֵב שָׁלֵם עַל לְהַבָּא, שֶׁלֹּא לַעֲשׂוֹת כֵּן, כְּמוֹ בְּכָל עֲוֹנוֹת שֶׁבֵּין אָדָם לַמָּקוֹם. אֲבָל אִם חֲבֵרוֹ נִתְגַּנָּה עַל יְדֵי זֶה בְּעֵינֵי הַשּׁוֹמְעִים וְנִסְבַּב לוֹ עַל יְדֵי זֶה הֶזֵּק בְּגוּפוֹ אוֹ בְּמָמוֹנוֹ, אוֹ שֶׁהֵצֵּר לוֹ עַל יְדֵי זֶה, הֲרֵי הוּא כְּכָל עֲוֹנוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, שֶׁאֲפִלּוּ יוֹם הַכִּפּוּרִים וְיוֹם הַמִּיתָה, אֵין מְכַפֵּר עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ, עַל כֵּן (מז) צָּרִיךְ לְבַקֵּשׁ מְחִילָה מֵחֲבֵרוֹ עַל זֶה, וּכְשֶׁיִּתְפַּיֵּס וְיִמְחל לוֹ, לֹא נִשְׁאָר עָלָיו, כִּי אִם הֶעָוֹן דְּבֵין אָדָם לַמָּקוֹם וְיַעֲשֶׂה כַּנַּ\"ל. וַאֲפִלּוּ אִם חֲבֵרוֹ אֵינוֹ יוֹדֵעַ עֲדַיִן כְּלָל מִזֶּה, (מח) צָּרִיךְ לְגַלּוֹת לוֹ מַה שֶּׁעָשָׂה נֶגְדּוֹ שֶׁלֹּא כַּדִּין, וּלְבַקֵּשׁ מִמֶּנּוּ מְחִילָה עַל זֶה, כֵּיוָן שֶׁהוּא יוֹדֵעַ, שֶׁעַל יָדוֹ נִסְבַּב לוֹ דָּבָר זֶה, (מט) וּמִזֶּה נוּכַל לְהָבִין כַּמָּה יֵשׁ לוֹ לְאָדָם לִזָּהֵר מִמִּדָּה גְּרוּעָה הַזֹּאת כִּי מִי שֶׁמֻּטְבָּע, חַס וְשָׁלוֹם, בָּזֶה, כִּמְעַט אִי אֶפְשָׁר לוֹ בִּתְשׁוּבָה, כִּי בְּוַדַּאי לֹא יִזְכֹּר אֶת כָּל מִסְפַּר הַנְּפָשׁוֹת שֶׁהִדְאִיב עַל יְדֵי הַלָשׁוֹן הָרָע שֶׁלּוֹ, וַאֲפִלּוּ אוֹתָם אֲנָשִׁים שֶׁהוּא זוֹכֵר בְּמַחֲשַׁבְתּוֹ, שֶׁהֵדִיחַ עְלֵיהֶם הָרָעָה, הֵם לֹא יֵדְעוּ מִזֶּה, וְעַל כֵּן יִתְבַּיֵּשׁ לְגַלּוֹת אֶת אָזְנָם בָּזֶה, גַּם פְּעָמִים שֶׁיְּדַבֵּר בִּפְגַם מִשְׁפָּחָה וְיַזִּיק בָּזֶה כָּל הַדּוֹרוֹת הַבָּאִים אַחֲרָיו, וְלֹא תַּגִּיעַ אֵלָיו מְחִילָה עֲבוּר זֶה, כְּמוֹ שֶׁאָמְּרוּ רזַ\"ל: הַמְדַבֵּר בִּפְגַם מִשְׁפָּחָה אֵין לוֹ כַּפָּרָה עוֹלָמִית. עַל כֵּן צָּרִיךְ לְהִתְרַחֵק מִמִּדָּה גְּרוּעָה הַזֹּאת מְאֹד כְּדֵי שֶׁלֹּא יְהֵא, חַס וְשָׁלוֹם, אַחַר כָּךְ כִּמְעֻוָּת לֹא יוּכַל לִתְקֹן." + ] + ] + }, + "Principle 5": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאר קְצָת אִסּוּר לָשׁוֹן הָרָע מֵעֵנְיָנִים, דְּבֵין אָדָם לחֲבֵרוֹ, וְעִנְין שְׁלִילַת הַמַּעְלוֹת וְדִינֵי לָשׁוֹן הָרָע, שֶׁתָּלוּי לְפִי הָאִישׁ, וְאִסּוּר לָשׁוֹן הָרָע עַל נִכְסֵי חֲבֵרוֹ, וּבוֹ ח' סְעִיפִים." + ], + "": [ + [ + "כְּשֵׁם שֶׁאָסוּר לְבַזּוֹת אֶת חֲבֵרוֹ בְּעִנְיָנִים דְּבֵין אָדָם לַמָּקוֹם, כֵּן אָסוּר לְבַזּוֹתוֹ בְּעִנְיָנִים דְּבֵין אָדָם לַחֲבֵרוֹ, וַאֲפִלּוּ אִם לֹא נִתְעָרֵב בְּהַסִפּוּר הַזֶּה (א) שׁוּם תַּעֲרוֹבוֹת שֶׁל שֶׁקֶר. וְלֹא אֲכַחֵד תַּחַת לְשׁוֹנִי, כִּי יֵשׁ בָּזֶה שָׁרָשִׁים וַעֲנָפִים רַבִּים, וְהַרְבֵּה פְּעָמִים יִשְׁתַּנְּה זֶה הַדִּין וּנְבָאֲרֵם אִם יִרְצֶּה ה' לְקַמָּן בִּכְלָל י' בַּאֲרֻכָּה, אַךְ עַתָּה נְבָאֵר מֵהֶם פְּרָט אֶחָד לְאִסוּר, אֲשֶׁר לֹא יִפֹּל בּוֹ שׁוּם סָפֵק, וְהוּא כְּגוֹן שֶׁרוֹאֶה לְאֶחָד, שֶׁבִּקֵּשׁ מֵאֵת חֲבֵרוֹ שֶׁיַּלְוֶנּוּ מָעוֹת (אַף שֶׁהוּא מִצְּוַת עֲשֵׂה דְּאוֹרַיְתָא {שמות כ\"ב כ\"ד} דְּ\"אִם כֶּסֶף תַּלְוֶה \", וּכְמוֹ שֶׁמְּפֹרָשׁ בְּסֵפֶר הַמִּצְּוֹת לָרַמְבַּ\"ם), אוֹ שֶׁיֵּיטִיב עִמּוֹ בִּשְׁאָר טוֹבוֹת וְלֹא הֵיטִיבוֹ, אוֹ בְּלָאוִין דְּבֵין אָדָם לַחֲבֵרוֹ, (ב) כְּגוֹן, נְקִימָה וּנְטִירָה, (ג) (וּכְפִי מַה שֶּׁמְּפָרֵשׁ, {ביומא כ\"ג} אֵיזֶה הִיא נְקִימָה וּנְטִירָה, עַיֵּן שָׁם) כֵּיוָן (ד) שֶׁלֹּא עָשָׂה לוֹ רָעָה, (וְגַם אֵין שׁוּם תּוֹעֶלֶת לְאוֹתוֹ פְּלוֹנִי שֶׁכְּנֶגְדּוֹ בְּסִפּוּרוֹ אֶת הַדָּבָר הַזֶּה לִבְנִי אָדָם), לָכֵן הַהוֹלֵךְ וּמְגַנְּה אוֹתוֹ בָּזֶה לִפְנֵי אֲנָשִׁים, לָשׁוֹן הָרָע נִקְרָא מִן הַדִּין. וְכָל זֶה אֲפִלּוּ אִם רוֹאֶה דָּבָר זֶה בְּעַצְמוֹ, וְנִתְבָּרֵר גַּם כֵּן אֶצְלוֹ, שֶׁהָיָה יָכוֹל לְהֵיטִיב עִמּוֹ הַטּוֹבָה הַזֹּאת, אַךְ לֹא הֵיטִיבוֹ (ה) מִפְּנִי רֹעַ טִבְעו, וְשַיָּךְ בָּזֶה כָּל חֶלְקֵי הָאִסוּר, אֲשֶר נִתְבָּאֵר בַּכְּלָל הֶעָבָר בְּסָעִיף ג' לְעִנְיַן בֵּין אָדָם לַמָּקוֹם. וַאֲפִלּוּ אִם מְנִיעַת הַטּוֹבָה הָיְתָה לְאָדָם אַחֵר, וְהַמְסַפֵּר מְכַוֵּן רַקּ לְקִנְאַת הָאֱמֶת, וְכָל שֶׁכֵּן אִם מְנִיעַת הַטּוֹבָה הָיְתָה לְהַמְסַפֵּר בְּעַצְמוֹ, בְּוַדַּאי אָסוּר אַחַר כָּךְ לֵילֵךְ וּלְגַנּוֹתוֹ עֲבוּר זֶה, וְהָעוֹבֵר עַל זֶה לְבַד שֶׁנִּכְשָׁל בַּעֲוֹן לָשׁוֹן הָרָע (ו) עוֹד נִכְשָׁל בָּזֶה בְּלָאו דְּ\"לֹא תִטֹּר\", וְאִם מְכַוֵּן בְּהַסִפּוּר הַהוּא לִנְקֹם מִמֶּנּוּ עֲבוּר זֶה וּלְפַרְסֵם אֶת רֹעַ לְבָבוֹ לִפְנִי אֲנָשִׁים, עוֹבֵר גַּם כֵּן בְּלָאו דְּ\"לֹא תִקֹּם\", מִלְּבַד אִסוּר לָשׁוֹן הָרָע." + ], + [ + "וְהִנִּה עַד כֹּה הִצַּעְנוּ מֵעִנְיְנִי דִּבּוּר הָאִסוּר הַרְבֵּה דְּבָרִים, שֶׁהֵם מִשְׁתַּנִּים לִפְעָמִים בְּדִינָא לְפִי הָעִנְיָן. וְעַתָּה בַּסְעִיפִים הַלָּלוּ נְדַבֵּר בַּחֵלֶק הַגָּדוֹל שֶׁבַּחֲלָקָיו, מִפְּנִי שֶׁאֵין שׁוּם צַד זְכוּת עַל הַמְסַפֵּר, כִּי אֵינֶנּוּ מְכַוֵּן לְשׁוּם תּוֹעֶלֶת, רַק לְסַפֵּר בִּגְנוּת חֲבֵרוֹ, וְהַמַּכְשֵׁלָה בּוֹ יוֹתֵר מָצּוּי, שֶׁנִּכְשָׁלִין בּוֹ כִּמְעַט רֹב הָעוֹלָם וְרַק מִצַּד חֶסְרוֹן יְדִיעָה. וְלָכֵן אֲבַקֵּשׁ, שֶׁאַל יִהְיֶה לְפֶלֶא בְּעֵינִי הַקּוֹרֵא בַּמֶּה שֶּׁאַאֲרִיךְ בּוֹ וְאַצִּיעַ כָּל פְּרָט בְּפֵרוּשׁ, כִּי אֶחְשֹׁב, אוּלַי יִתֵּן ה', שֶׁעַל יְדֵי זֶה תָּסוּר מְעַט מֵהַמַּכְשֵׁלָה הַגְּדוֹלָה הַזּוֹ.", + "וָאַעֵן וָאֹמַר, אָסוּר לְבַזּוֹת אֶת חֲבֵרוֹ מִצַּד חֶסְרוֹן שְׁלֵמוּת הַמַּעֲלוֹת שֶׁיֵּשׁ בּוֹ, הֵן בְּחָכְמָה, הֵן בִּגְבוּרָה, הֵן בְּעֹשֶׁר וְכָל כְּהַאי גַּוְנָא {וכל כיוצא בזה}. וַאֲפָרֵשׁ אֶת דְּבָרַי בְּכָל הַפְּרָטִים. הֵן בְּחָכְמָה, כְּגוֹן לְהַצִּיעַ לִפְנִי אֲנָשִׁים, אֵיךְ שֶׁפְּלוֹנִי אֵינְנּוּ חָכָם, וְלֹא מִבָּעֵי אִם הוּא דְּבַר שֶׁקֶר אוֹ הוּא אֱמֶת בְּמִקְצָתוֹ, וְהוּא מְגַזֵּם אֶת הַדָּבָר יוֹתֵר מִמַּה שֶּׁהוּא, בְּוַדַּאי עָוֹן גָּדוֹל הוּא עַד מְאֹד, וְהוּא יוֹתֵר חָמוּר מִסְתַם לָשׁוֹן הָרָע, וְהוּא בִּכְלַל מוֹצִּיא שֵׁם רָע, כִּי הוּא מַשְׁפִּיל אֶת חֲבֵרוֹ בִּשְׁקָרָיו. אַךְ אֲפִלּוּ הוּא אֱמֶת גָּמוּר, הֲלֹא כְּבָר הִשְׁרִישׁוּנוּ כָּל הָרִאשׁוֹנִים וְכַנַּ\"ל בִּכְלָל א', דְּלָשׁוֹן הָרָע הוּא אֲפִלּוּ עַל אֱמֶת. וְדָבָר זֶה, דְּהַיְנוּ, מַה שֶּׁשּׁוֹלֵל מִמֶּנּוּ הַמַּעֲלוֹת בְּוַדַּאי גַּם כֵּן בִּכְלַל לָשׁוֹן הָרָע הוּא, דַּהֲלֹא כָּתַב הָרַמְבַּ\"ם בְּפֶרֶק א' דְּאָבוֹת (מי\"ז) וְזֶה לְשׁוֹנוֹ שָׁם: וְלָשׁוֹן הָרָע הוּא סִפּוּר רָעוֹת הָאָדָם וּמוּמָיו וּלְגַנּוֹתוֹ בְּאֵיזֶה צַּד שֶׁיִּהְיֶה מִן הַגְּנוּת, וַאֲפִלּוּ אִם יִהְיֶה הַמְגֻנֶּה חָסֵר וְכוּ'. וּכְמוֹ שֶׁהֶאֱרִיךְ שָׁם דְּלָשׁוֹן הָרָע נִקְרָא אִם הוּא אֱמֶת מַה שֶּׁדִּבֵּר עָלָיו, עַיֵּן שָׁם. וְגַם מִמַּה שֶּׁכָּתַב בְּפֶרֶק ז' מֵהִלְכוֹת דֵּעוֹת {הלכה ה'}, שֶׁלָּשׁוֹן הָרָע נִקְרָא דָּבָר שֶׁגּוֹרֵם, אִם יִתְוַדַּע זֶה לַאֲנָשִׁים, לְהַזִּיק לוֹ בְּגוּפוֹ אוֹ בְּמָמּוֹנוֹ אוֹ לְהָצֵּר לוֹ אוֹ לְהַפְחִידוֹ, נִרְאֶה בָּרוּר, שֶׁחֶסְרוֹן שְׁלִילַת הַמַּעֲלוֹת לָשׁוֹן הָרָע גְּמוּרָה הוּא מִן הַתּוֹרָה, שֶׁאִם נִתְבּוֹנִן הֵיטֵב נִמְצָא, שֶׁיּוּכַל לִהְיוֹת שֶׁיְּסֻבַּב עַל יְדֵי זֶה הֶזֵּק בְּמָמוֹנוֹ אוֹ לְהָצֵּר לוֹ וְכוּ'.", + "וְרִאשׁוֹנָה נְבָאֵר אֶת מַה שֶּׁאָנוּ עוֹסְקִים בּוֹ עַתָּה, דְּהַיְנוּ, אִם אָמַר עָלָיו שֶׁאֵינֶנּוּ חָכָם, אֵין חִסָרוֹן גָּדוֹל מִזֶּה עַל פִּי אֱמֶת, כִּי אִם הוּא עֲדַיִן אֵינוֹ נָשׂוּי, אִם יִתְפַּרְסֵם זֶה לַאֲנָשִׁים לֹא יִמָּצֵא מִי שֶׁיִּרְצֶּה לְהִתְחַתֵּן עִמּוֹ, וְאִם הוּא בַּעַל עֵסֶקּ, אֵיזֶה עֵסֶק שֶׁיֵּשׁ לוֹ, הֵן אֻמָּנוּת אוֹ מְלַמְּדוּת, לֹא יִמָּצֵא מִי שֶׁיִּרְצֶּה לְהִתְחַבֵּר עִמּוֹ בְּעִנְיָנָיו, וּבִפְרָט אִם הוּא אִישׁ מוֹרֶה הוֹרָאָה בְּיִשְׂרָאֵל, וְהוּא אוֹמֵר עָלָיו לַאֲנָשִׁים שֶׁאֵינְנּוּ חָכָם, מִלְּבַד שֶׁהוּא אִסוּר לָשׁוֹן הָרָע מִן הַתּוֹרָה, שֶׁבְּוַדַּאי אִם יִתְקַבֵּל זֶה לִפְנֵי הַשּׁוֹמְעִים וְיִתְפַּרְסֵם זֶה בָּעִיר, יְסִבַּב לוֹ עַל יְדֵי זֶה הֶפְסֵד בְּמָמוֹנוֹ, שֶׁלֹּא יִהְיֶה מִּי שֶׁיִּרְצֶה לֵילֵךְ אֶצְּלוֹ לְדִין וְלִפְשָׁרָה.", + "וְגַם יוּכַל לְהִסָבֵב יוֹתֵר מִזֶּה, שֶׁעל יְדֵי סִבַּת הַשְׁפָּלָתוֹ לִפְנִי אַנְשֵׁי הָעִיר, יִסְתַּלֵּק לְבַסוֹף מִמְּקוֹמּוֹ עַל יְדֵי זֶה, וְדָמּוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בְּהַמְסַפֵּר הַזֶּה, כִּי עַל יְדֵי הַלָשׁוֹן הָרָע שֶׁלּוֹ יָרַד עִמּוֹ לְחַיָּיו מַמָּשׁ, עוֹד הוּא מַשְׁפִּיל בָּזֶה מְאֹד אֶת כְּבוֹד הַתּוֹרָה וְלוֹמְדֶיהָ וְנִקְרָא מְבַזֶּה תַּלְמִיד חָכָם, שֶׁאָמְרוּ רַזַ\"ל, שֶׁאֵין לוֹ רְפוּאָה לְמַכָּתוֹ, וְעַל יְדֵי זֶה יִתְמוֹטֵט, חַס וְשָׁלוֹם, מְאֹד מְּאֹד קִיּוּם הַתּוֹרָה, כִּי אַחַר כָּךְ, אִם יַזְהִירֵם הָרַב עַל אֵיזֶה מִצְּוָה מֵהַתּוֹרָה, לֹא יָחוּשׁוּ כְּלָל לִדְבָרָיו, מִכֵּיוָן שֶׁכְּבָר נִתְפַּרְסֵם בְּעֵינֵיהֶם עַל יְדֵי בַּעֲלֵי לָשׁוֹן הָרָע לְאִישׁ שֶׁאֵינוֹ חָכָם." + ], + [ + "עוֹד אֶשְׁאָלְךָ, אָחִי, עַל דְּבַר פִּתּוּי הַיֵּצֶּר, שֶׁדָּבָר זֶה אֵינֶנּוּ בִּכְלַל לָשׁוֹן הָרָע, שֶׁתִּבְחַן בְּעַצְמְךָ, אִם יִתְוַדַּע אֵלֶיךָ בְּבֵרוּר, שֶׁאֶחָד פִּרְסֵם עָלֶיךָ לַאֲנָשִׁים שֶׁאֵינְךָ חָכָם (וְכַיּוֹצֵּא בָּזֶה בִּשְׁאָר שְׁלִילַת הַמַּעֲלוֹת), כַּמָּה מֵהַתַּרְעוֹמוֹת הָיָה לְךָ עָלָיו עַבוּר זֶה, וְהָיִיתָ חוֹשֵׁב עָלָיו לֵאמֹר: מַה סִימָנִי שְׁטוּת רָאָה עָלַי? אֵין זֶה כִּי אִם רֹעַ לֵב וּבַעַל לָשׁוֹן הָרָע, שֶׁרְצּוֹנוֹ רַק לְגַנּוֹת חֲבֵרוֹ וּלְהַשְׁפִּילוֹ, וּכְשֶׁאַתָּה עוֹשֶׂה כֵן לַחֲבֵרְךָ שֶׁבְּכַמָּה עִנְיָנִים הוּא טוֹב יוֹתֵר מִמְּךָ לַה' וְלַבְּרִיּוֹת אֵין זֶה נֶחְשָׁב בְּעֵינְיךָ לְעָוֹן כְּלָל, רְאֵה אֶת הָעִוָּרוֹן הַגָּדוֹל שֶׁיֵּשׁ בָּזֶה, וּבֶאֱמֶּת כְּשֶׁתְּדַקְדֵּק בּוֹ, תִּמְצָא בְּזֶה הָעִנְיָן מֵחֶלְקֵי אִסוּר לָשׁוֹן הָרָע הַרְבֵּה יוֹתֵר מֵחֲלָקִים אֲחֵרִים. אֶחָד מֵחֲמַת הַמְסַפֵּר, וְהוּא, כִּי בִּשְׁאָר עִנְיָנִים שֶׁהוּא מְסַפֵּר עַל חֲבֵרוֹ, שֶׁעָבַר אֵיזֶה אִסוּר, הֵן בְּבֵין אָדָם לַמָּקוֹם אוֹ בְּבֵין אָדָם לַחֲבֵרוֹ, מָצּוּי מְאֹד כַּמָּה פְּעָמִים שֶׁהוּא מְכַוֵּן רַק לְקִנְאַת הָאֱמֶת, וְאַף שֶׁאֵין זֶה מוֹעִיל לְדִינָא, וְכַנַּ\"ל בִּכְלָל ד' סָעִיף ב' וּבִכְלָל זֶה סָעִיף א', עַל כָּל פָּנִים מַחֲשַׁבְתּוֹ לֹא הָיְתָה לְרָעָה, מַה שֶּׁאֵין כֵּן בָּזֶה, שֶׁכַּוָּנָתוֹ רַק לְגַנּוֹת לַחֲבֵרוֹ וּלְהַשְׁפִּילוֹ וְהִיא מִדָּה רָעָה מְאֹד, כְּמוֹ שֶׁכָּתוּב בְּשַׁעֲרֵי תְּשׁוּבָה לְרַבֵּנוּ יוֹנָה. עוֹד זֹאת מִצַּד הַמְקַבֵּל, כִּי בִּשְׁאָר עִנְיְנִי לָשׁוֹן הָרָע הַנַּ\"ל לֹא יִתְקַבְּלוּ תֵּכֶף דְּבָרָיו, וּבְוַדַּאי יִהְיוּ הַרְבֵּה מֵהַשּׁוֹמְּעִים שֶׁיְּשִׁיבוּהוּ: כָּל זְמַן שֶׁאֵין אָנוּ רוֹאִים בְּעֵינֵינוּ, לֹא נַאֲמִין, וּבְוַדַּאי מַה שֶּׁסִפַּרְתָּ, אַף אִם אֱמֶת הוּא, מִסְתָמָא הָיָה אֵיזֶה סִבָּה שֶׁהֵבִיאוֹ לָזֶה, כִּי כִּפְשׁוּטוֹ אִי אֶפְשָׁר לְהַאֲמִין עָלָיו, וְאִם יִתְבָּרֵר אַחַר כָּךְ שֶׁהוּא שֶׁקֶר, יִהְיֶה הַמְסַפֵּר עֲבוּר זֶה לְבוּז וּלְקָלוֹן בְּעֵינִי כֹּל, מִפְּנִי שֶׁהוֹצִּיא שֵׁם רַע עַל חֲבֵרוֹ, אֲבָל בָּזֶה, אִם יַשְׁפִּיל אֶת חֲבֵרוֹ וִיפַרְסְמוֹ לְשׁוֹטֶה וּלְפֶתִי לְעֵין כֹּל, וְעַל יְדֵי זֶה יַעֲשֵׂהוּ לְבוּז וּלְקָלוֹן בְּעֵינֵי אַנְשֵׁי הָעִיר, מָצוּי מְאֹד, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, שֶׁאַף אֶחָד מֵהַשּׁוֹמְעִים לֹא יַעֲמֹד נֶגְדּוֹ לוֹמַר: הַמְעֵט דְּבָרֶיךָ וְחוּס עַל כְּבוֹד יִשְׂרָאֵל, לָמָּה אַתָּה צָּרִיךְ לְבַזּוֹתוֹ כָּל כָּךְ? וּכְאִלּוּ לֹא עָשָׂה הַמְסַפֵּר שׁוּם עַוְלָה בָּזֶה, וְעַל הַמְסַפֵּר הַזֶּה נֶאֱמַר (משלי ל, כ): \"אָכְלָה וּמָחֲתָה פִּיהָ וְאָמְרָה לֹא פָּעַלְתִּי אָוֶן\" *.", + "*ואם מכון בזה להשקיט המריבה, כגון, שהוא רואה לראובן, שיש לו שנאה על שמעון על איזה דבר שעשה לו, או שדבר נגדו, (ז) מתר לו לומר לראובן, שלא נתכון בכל זה להתריס נגדו, רק סבת שטותו גרמה לזה כדי להקל בזה השנאה שבלבו, ומצוה נמי איכא. " + ], + [ + "וְכָל זֶה כָּתַבְנוּ, אֲפִלּוּ אִם לֹא אָמַר עָלָיו, רַק שֶׁאֵינֶנּוּ חָכָם בְּעִנְיְנִי הָעוֹלָם, וְכָל שֶׁכֵּן אִם סִפֵּר עַל אִישׁ, שֶׁסוֹבְרִים אַנְשֵׁי הָעִיר (ח) שֶׁהוּא חָכָם בַּתּוֹרָה, וְהוּא אָמַר עָלָיו שֶׁאֵינֶנּוּ חָכָם כָּל כָּךְ, רַק מְעַט הוּא יוֹדֵעַ בַּתּוֹרָה, וְעַל יְדֵי זֶה נִתְמַעֵט מַדְרֵגָתוֹ בְּעֵינֵיהֶם, בְּוַדַּאי הוּא בִּכְלַל עֲוֹן לָשׁוֹן הָרָע, וַאֲפִלּוּ הוּא אֱמֶת, כֵּיוָן שֶׁכַּוָּנָתוֹ לְלֹא תּוֹעֶלֶת רַק לְהַשְׁפִּיל אֶת חֲבֵרוֹ מִמַּדְרֵגָתוֹ לִפְנִי הַשּׁוֹמְעִים, כִּי עַל יְדֵי זֶה, בְּאֵיזֶה מַצָּב שֶׁהוּא עוֹמֵד, יוּכַל לְהִסָבֵב לוֹ לְבַסוֹף הֶזֵּק אוֹ עַל כָּל פָּנִים צַּעַר מִזֶּה. וַאֲצַיֵּר שְׁנִי צִּיּוּרִים, כְּגוֹן, לוֹמַר עַל הָרַב שֶׁבָּעִיר לִפְנֵי אַנְשֵׁי הָעִיר, שֶׁאֵינֶנּוּ חָכָם גָּדוֹל בַּתּוֹרָה, רַק הוּא יוֹדֵעַ מְעַט אֶת פִּסְקֵי הֲלָכוֹת הַנִּצְּרָכוֹת לוֹ לְמַעֲשֶׂה, אֲפִלּוּ הוּא אֱמֶת, לָשׁוֹן הָרָע גְּמוּרָה הִיא מִדְּאוֹרַיְתָא, כִּי בָּזֶה הוּא מְמַעֵט אֶת כְּבוֹדוֹ לְגַמְרֵי וְיוֹרֵד לְמִחְיָתוֹ מַמָּשׁ וּמַשְׁפִּיל בָּזֶה כְּבוֹד הַתּוֹרָה וְקִיּוּם מִּצְּוֹתֶיהָ וְכַנַּ\"ל בְּסָעִיף ב'. אוֹ לוֹמַּר מֵעֵין זֶה עַל מִי שֶׁהוּא עַתָּה מֵחָדָשׁ נָשׂוּי בָּעִיר הַזֹּאת, כִּי בְּוַדַּאי יִתְמוֹטֵט לְבַסוֹף כְּבוֹדוֹ עַל יְדֵי זֶה לִפְנִי חָמִיו וַחֲמוֹתוֹ וְאַנְשֵׁי בֵּיתוֹ, כְּשֶׁיִּתְוַדַּע לָהֶם, שֶׁמַּחֲזִיקִין אוֹתוֹ בָּעִיר לְבַעַל מַעֲלָה קְטַנָּה וְאֵין לְךָ הֶזֵּק וְצַּעַר יוֹתֵר מִזֶּה וְכָל כְּהַאי גַּוְנָא. וְקָשֶׁה לִי לְצַּיֵּר אֶת הַכֹּל, אַךְ {משלי ט' ט'}: \"תֵּן לֶחָכָם וְיֶחְכַּם עוֹד\", כִּי לֹא בָּאתִי רַק לְעוֹרֵר וְהַמַּשְׂכִּיל יָבִין אֶת הַכֹּל מִדַּעְתּוֹ. וְדַע עוֹד דְּהוּא הַדִּין אִם מְסַפֵּר עַל אֻמָּן לִפְנִי אֲנָשִׁים שֶׁאֵינֶנּוּ אֻמָּן כָּרָאוּי, גַּם זֶה לָשׁוֹן הָרָע גְּמוּרָה הוּא, דְּבָזֶה בְּוַדַּאי שַׁיָּךְ גַּם כֵּן כָּל הַטְּעָמִים, וְאִם אֵינֶנּוּ מְכַוֵּן בָּזֶה וּבְכָל הַנַּ\"ל לְגַנּוֹתוֹ, רַק לְתוֹעֶלֶת, יְבֹאַר הַכֹּל אִם יִרְצֶּה ה' לְקַמָּן בִּכְלָל ט' בְּהִלְכוֹת רְכִילוּת." + ], + [ + "וְעַתָּה נְבָאֵר מַה שֶּׁכָּתַבְנוּ לְמַעְלָה, הֵן בִּגְבוּרָה. הַיְנוּ לְסַפֵּר עַל אֶחָד לִפְנִי אַנְשֵׁי הָעִיר שֶׁהוּא בְּטִבְעוֹ אִישׁ חָלוּשׁ, תָּלוּי בָּזֶה, אִם לְפִי עִנְיָנָיו יוּכַל לְהִסָבֵב לוֹ מִזֶּה רָעָה, דְּהַיְנוּ, אִם הוּא שְׂכִיר יוֹם אוֹ מְלַמֵּד וְכַיּוֹצֵא בְּאֵלּוּ הרְבֵּה, אָז בְּוַדּאי בִּכְלַל עֲוֹן לָשׁוֹן הָרָע הוּא. וְהֵן בְּעֹשֶר, הַיְנוּ לְסַפֵּר עַל אֶחָד לִפְנִי אֲנָשִׁים שֶׁהוּא אִישׁ עָנִי אוֹ אֵינְנּוּ אָמִּיד, כְּמוֹ שֶׁאוֹמְרִים עָלָיו בָּעִיר, וּמַה שֶּׁיֵּשׁ לוֹ הוּא חַיָּב לַאֲחֵרִים כְּנֶגֶד זֶה, גַּם זֶה בִּכְלַל לָשׁוֹן הָרָע הוּא, כִּי בְּוַדַּאי אִם יִתְפַּרְסֵם זֶה בָּעִיר, לֹא יִמְצָּא אַחַר כָּךְ, מִי שֶׁיִּתֵּן לוֹ בְּאַשְׁרַאי, וְיָבוֹא מִזֶּה לִידֵי הֶזֵּק וְצַּעַר גָּדוֹל וּבָזֶה יוֹרֵד לְחַיָּיו ממָּשׁ, וְעל הַכֹּל צָּרִיךְ הָאִישׁ הַנִּלְבָּב לָשׂוּם עֵינָיו, כֵּיוָן שֶׁאֵינוֹ מְכַוֵּן לְתוֹעֶלֶת, בְּוַדַּאי צָּרִיךְ לִזָּהֵר מְאֹד מְאֹד, שֶׁלֹּא יֵצֵּא מִזֶּה קִלְקוּל לְהַנִּדּוֹן. וְאִם בְּכָל אֵלּוּ הֻכְרַח לְסַפֵּר לְשׁוּם תּוֹעֶלֶת, מְבֹאָר הַכֹּל אִם יִרְצֶה ה' לְקַמָּן בְּחֵלֶק ב' בִּכְלָל ט' בְּאֵיזֶה עִנְיָן וּבְאֵיזֶה אֹפֶן, וּמְאֹד מְאֹד יֵשׁ לִזָּהֵר שֶׁלֹּא לְמַהֵר לְהָקֵל בַּדָּבָר וְלוֹמַר: אֵינֶנִּי מְכַוֵּן לְגַנּוֹת לְהַנִּדּוֹן, רַקּ לְתוֹעֶלֶת שֶׁיֵּצֵּא מִזֶּה, כִּי יֵשׁ בָּזֶה פְּרָטִים רַבִּים כְּמוֹ שֶׁמְּבֹאָר לְהַמְעַיֵּן הֵיטֵב בִּכְלָל ט' עַיֵּן שָׁם" + ], + [ + "וְדַע עוֹד כְּלָל פָּשׁוּט בְּעִנְיַן לָשׁוֹן הָרָע, שֶׁתָּלוּי לְפִי הָאִישׁ שֶׁהוּא מְדַבֵּר עָלָיו, וְיִמָּצֵּא, שֶׁאֶחָד אוֹמֵר דָּבָר אֶחָד עַל שְׁנִי אֲנָשִׁים, בְּאֶחָד הוּא מְסַפֵּר עַל יְדֵי זֶה שִׁבְחוֹ וּבְאֶחָד הוּא עוֹבֵר עַל יְדֵי זֶה עַל אִסּוּר לָשׁוֹן הָרָע. וַאֲבָאֵר דְּבָרַי, כְּגוֹן אִם יֹאמַר עַל אִישׁ, שֶׁאֲחֵרִים מַסְפִּיקִין לוֹ אֶת מְזוֹנוֹ, וְאֵין לוֹ דַּאֲגַת פַּרְנָסָה, שֶׁהוּא לוֹמֵד לְעֵרֶךְ ג' אוֹ ד' שָׁעוֹת בְּיוֹם, הִנֵּה, לְפִי עֶרְכּוֹ יִהְיֶה לוֹ זֶה לִגְנַאי גָּדוֹל, וְלָשׁוֹן הָרָע מִקְרֵי, וְאִם יֹאמַר זֶה גּוּפָא עַל בַּעַל בַּיִת, שֶׁטָּרוּד בְּפַרְנָסָתוֹ, הוּא לוֹ לְשֶׁבַח גָּדוֹל. וְכֵן כַּיּוֹצֵּא בָּזֶה בִּשְׁאָר עִנְיְנֵי מִצְוֹת עֲשֵׂה, שֶׁתָּלוּי לְפִי מָמוֹן הָאִישׁ, כְּגוֹן לְכַבֵּד שַׁבָּת, שֶׁאִם יֹאמַר עַל אֶחָד מִבַּעֲלֵי בָּתִּים השְּׁפָלִים, שֶׁהוּא מוֹצִיא הוֹצָּאוֹת כָּךְ וְכָךְ עַל שַׁבָּת קֹדֶשׁ, הוּא לוֹ לְשֶׁבַח גָּדוֹל, וְזֶה גּוּפָא אִם יֹאמַר עַל מִי שֶׁהוּא נֶחְשָׁב לְאִישׁ עָשִׁיר, אֵיךְ שֶׁהוּא מִתְנַהֵג כָּךְ וְכָךְ בְּעִנְיְנֵי שַׁבָּת קֹדֶשׁ, לִגְנַאי גָּדוֹל יֵחָשֵׁב לוֹ, וְיִהְיֶה לְבוּז בְּעֵינֵיהֶם עֲבוּר זֶה, וְלָשׁוֹן הָרָע מִקְרֵי.", + "וְכֵן בְּאֹפֶן זֶה (ט) בְּעִנְיְנִי הַצְּדָקָה, שֶׁתָּלוּי לְפִי מָמוֹן הָאִישׁ גַּם כֵּן, מַה שֶּׁיִּהְיֶה לָזֶה לְשֶׁבַח, יִהְיֶה לְהַשֵּׁנִי לִגְנַאי. וְכֵן בְּעִנְיָן זֶה בְּבֵין אָדָם לַחֲבֵרוֹ, אִם יְסַפֵּר עַל אָדָם בֵּינוֹנִי, שֶׁמִּתְנַהֵג כָּךְ וְכָךְ עִם שְׂכִירָיו, לֹא יִהְיֶה לוֹ זֶה לִגְנַאי, וְאִם יְסַפֵּר זֶה גּוּפָא עַל הֶחָשׁוּב שֶׁבְּיִשְׂרָאֵל, שֶׁמִּתְנַהֵג כָּךְ וְכָךְ עִם שְׂכִירָיו וּמְשָׁרְתָיו, יִהְיֶה לוֹ זֶה לִגְנַאי, וְכָל כְּהַאי גַּוְנָא, עַל כֵּן קָשֶׁה מְאֹד לְהַעְתִּיק בַּסֵפֶר כָּל הָעִנְיָנִים הַנִּכְשָׁלִים בּוֹ בְּעִנְיַן לָשׁוֹן הָרָע, רַק קַח דִּבְרֵי הָרַמְבַּ\"ם {פרק ז' הלכה ה' מהלכות דעות} עֲטָרָה לְרֹאשְׁךָ וּזְכֹר אוֹתוֹ תָּמִיד, דְּכָל דָּבָר שֶׁאִם יִתְפַּרְסֵם, יוּכַל לִגְרֹם לַחֲבֵרוֹ הֶזֵּק בְּגוּפוֹ אוֹ בְּמָמוֹנוֹ אוֹ לְהָצֵּר לוֹ אוֹ לְהפְחִידוֹ, הֲרֵי זֶה לָשׁוֹן הָרָע.", + "וְהִזָּהֵר אָחִי, שֶׁאַל יַטְעֶה אוֹתְךָ הַיֵּצֶּר לֵאמֹר: הֲלֹא אָמְרוּ חֲזַ\"ל: כָּל מַאי דַּעֲלָךְ סָנִי - לְחַבְרָךְ לֹא תַעֲבֵד, וְתִטְעֶה לוֹמַר: מָה אָמַרְתִּי עָלָיו? שֶׁהוּא אֵינוֹ לוֹמֵד תּוֹרָה רַקּ ג' אוֹ ד' שָׁעוֹת בְּיוֹם, הֲלֹא אֵינִי מְצֻּוֶּה לֶאֱהֹב אוֹתוֹ יוֹתֵר מִכָּמוֹנִי, וְהַלְוַאי שֶׁהָיוּ אוֹמְרִים עָלַי, שֶׁאֲנִי לוֹמֵד תּוֹרָה ג' אוֹ ד' שָׁעוֹת בְּיוֹם, וְכֵן כְּהַאי גַּוְנָא {וכן כיוצא בזה} בְּעִנְיְנִי הַצְּדָקָה וּבְעִנְיְנִי הוֹצָאוֹת שַׁבָּת קֹדֶשׁ וְכַדּוֹמֶה, אֲבָל בֶּאֱמֶת זֶהוּ טָעוּת, דְּכַוָּנַת הַגְּמָרָא, כָּל מַאי דַּעֲלָךְ סָנֵי וְכוּ', הַיְנוּ, אִם הָיִיתָ בְּמַדְרֵגָתוֹ, הָיָה דָּבָר זֶה שָׂנְאוּי לְךָ, וּבֶאֱמֶת זֶה תָּלוּי לְפִי הָאִישׁ, שֶׁדִּבֵּר עָלָיו, וְהַמָּקוֹם וְהַזְּמַן, אִם לְפִי הָעִנְיָן יִהְיֶה זֶה לוֹ לִגְנַאי, בְּוַדַּאי לָשׁוֹן הָרָע הוּא מִן הַדִּין." + ], + [ + "וְדַע דִּכְשֵׁם שֶׁאָסוּר לְהוֹצִּיא דִּבָּה עַל חֲבֵרוֹ כֵּן עַל חֲפָצָיו (י) אָסוּר לְהוֹצִּיא דִּבָּה {רבנו אליעזר ממיץ בספר יראים}. וְזֶה מָצוּי מְאֹד, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, שֶׁחֶנְוָנִי אֶחָד מוֹצִּיא דִּבָּה עַל נִכְסֵי חֶנְוָנִי אַחֵר וְכָל כְּהַאי גַּוְנָא מִפְּנִי הַקִּנְאָה, וְזוֹ הִיא לָשׁוֹן הָרָע גְּמוּרָה מִדְּאוֹרַיְתָא." + ], + [ + "אִסוּר סִפּוּר לָשׁוֹן הָרָע, שֶׁאָסְרָה הַתּוֹרָה לְסַפֵּר בִּגְנוּת חֲבֵרוֹ, אֲפִלּוּ עַל אֱמֶת הוּא, אֲפִלּוּ בִּיחִידִי, (יא) וְכָל שֶׁכֵּן לְסַפֵּר בִּשְׁנַיִם דְּבַר גְּנוּת עַל חֲבֵרוֹ דְּאָסוּר, וְהֶעָוֹן הוּא יוֹתֵר גָּדוֹל מִן הַמְסַפֵּר בִּיחִידִי, כִּי יַאֲמִינוּ הָעָם יוֹתֵר, וְיִהְיֶה לְבוּז בְּעֵינִיהֶם בִּשְׁמִיעָתָם אֶת הַדְּבָרִים מִפִּי שְׁנַיִם. וּבְכָל מָקּוֹם שֶׁנִּכְתֹּב סְתַם אִסוּר לָשׁוֹן הָרָע, הַכַּוָּנָה הִיא בְּכָל גַּוְנִי {בכל האפנים}, לְבַד אִם נְפָרֵשׁ בְּהֶדְיָא {בּפֵרוּשׁ}." + ] + ] + }, + "Principle 6": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאר אִסּוּר קַבָּלַת לָשׁוֹן הָרָע וּשְׁמִיעַת לָשׁוֹן הָרָע, וְאֵיךְ יִתְנַהֵג אָדָם בְּעִנְיָנִים אֵלּוּ לְכַתְּחִלָּה, וְגם אִם נִתְפָּס בַּחֲבוּרָה רָעָה שֶׁל בַּעֲלֵי הַלָּשׁוֹן, אֵיךְ יִתְנהֵג לָצֵאת בָּזֶה על פִּי הַתּוֹרָה, וְעוֹד הרְבֵּה עֵנְיָנִים, וּבוֹ י\"ב סְעִיפִים." + ], + "": [ + [ + "אָסוּר לְקַבֵּל לָשׁוֹן הָרָע מִן הַתּוֹרָה, בֵּין שֶׁהוּא מֵהַדְּבָרִים, שֶׁבֵּין אָדָם לַמָּקוֹם, אוֹ מֵהדְּבָרִים, שֶׁבֵּין אָדָם לַחֲבֵרוֹ, דְּהַיְנוּ (א) שֶׁלֹּא נַאֲמִין בְּלִבֵּנוּ שֶׁהַסִפּוּר הוּא אֱמֶת, כִּי עַל יְדֵי זֶה יְבֻזֶּה בְּעֵינֵינוּ, מִי שֶׁנֶּאֱמַר עָלָיו. וַאֲפִלּוּ אִם לֹא יַסְכִּים לוֹ בְּפֵרוּשׁ לְסִפּוּרוֹ, דְּאִי לָאו הָכִי, הְרֵי הוּא שׁוֹנֶה אֶת הֶעָוֹן בְּכִפְלַיִם, שֶׁהוּא מְסַפֵּר וּמְקַבֵּל. וְהַמְקַבֵּל עוֹבֵר בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר: \"לֹא תִשָּׂא שֵׁמַע שָׁוְא\". וְאָמְרוּ חְכָמֵּינוּ זַ\"ל בִּמְכִילְתָּא, שֶׁזּוֹ הִיא אַזְהָרָה לַמְקַּבֵּל לָשׁוֹן הָרָע, וּלְבַד שְׁאָר לָאוִין וַעֲשִׂין הַמִּצְטָרְפִים לָזֶה, כְּמוֹ שֶׁכָּתוּב לְעֵיל בַּפְּתִיחָה, עַיֵּן שָׁם. וְאָמְרוּ חֲזַ\"ל, שֶׁכָּל הַמְקַבֵּל לָשׁוֹן הָרָע, רָאוּי לְהשְׁלִיכוֹ לַכְּלָבִים, שֶׁנֶּאֱמַּר \"לֹא תִשָּׂא שֵׁמַע שָׁוְא\" וּסְמִיךְ לֵה \"לַכֶּלֶב תַּשְׁלִיכוּן אוֹתוֹ\". עוֹד אָמְרוּ, שֶׁגָּדוֹל עֹנְשׁ המְקַבְּלוֹ יוֹתֵר מִן הָאוֹמְרוֹ." + ], + [ + "אַף עַל (ב) שְׁמִיעַת לָשׁוֹן הָרָע לְבַד גַּם כֵּן יֵשׁ אִסוּר מִן הַתּוֹרָה, אַף דִּבְעֵת הַשְּׁמִיעָה אֵין בְּדַעְתּוֹ לְקַבֵּל אֶת הַדָּבָר, כֵּיוָן שֶׁמַּטֶּה אָזְנָיו לִשְׁמֹעַ. אַךְ יֵשׁ חִלּוּק בֵּין שְׁמִיעָה לְקַבָּלָה בְּכַמָּה עִנְיָנִים, דְּבִשְׁמִיעָה אֵין אִסוּר, רַק אִם אֵין הַדָּבָר נוֹגֵעַ לוֹ עַל לְהַבָּא, אֲבָל אִם הַדָּבָר נוֹגֵעַ לוֹ עַל לְהַבָּא, אִם אֱמֶת הוּא, כְּגוֹן שֶׁהוּא מֵבִין מִתְּחִלַּת הַסִּפּוּר, שֶׁהוּא רוֹצֶּה לְהַרְאוֹתוֹ בְּסִפּוּרוֹ, אֵיךְ שֶׁפְּלוֹנִי אֵינוֹ אִישׁ מְהֵימָן וּכְהַאי גַּוְנָא, וְהָיָה בְּדַעְתּוֹ מִתְּחִלָּה לְהַכְנִיסוֹ בְּעִסְקוֹ אוֹ לְהִשְׁתַּתֵּף עִמּוֹ אוֹ לַעֲשׂוֹת שִׁדּוּךְ עִמּוֹ וְכָל כְּהַאי גַּוְנָא, (ג) מֻתָּר לְכַתְּחִלָּה לִשְׁמֹעַ כְּדֵי לָחוּשׁ לָזֶה וּלְהִשָּׁמֵר מִמֶּנּוּ, כֵּיוָן דְּמַה שֶּׁהוּא רוֹצֶה לִשְׁמֹעַ, אֵין כַּוָּנָתוֹ לִשְׁמֹעַ גְּנוּתוֹ שֶל חֲבֵרוֹ, רַק הוּא רוֹצֶה לְהַצִּיל אֶת עַצְמוֹ, כְּדֵי שֶׁלֹּא יָבוֹא אַחַר כָּךְ לִידֵי הֶזֵּק אוֹ לִידֵי מַצָּה וּמְרִיבָה וּכְהַאי גַּוְנָא. וְהוּא הַדִּין הֵיכָא, דְּאֵין נוֹגֵעַ לוֹ שׁוּם טוֹבָה מֵהַשְּׁמִיעָה, רַק עַל יְדֵי שְׁמִיעָתוֹ יְסֻבַּב טוֹבָה לַאֲחֵרִים, גַּם כֵּן מֻתָּר, כְּגוֹן, שֶׁרוֹצֶּה לִשְׁמֹעַ דָּבָר זֶה (ד) כְּדֵי לַחֲקֹר אַחַר כָּךְ, אִם אֱמֶת הוּא, וּלְהוֹכִיחַ לִפְלוֹנִי עַל זֶה, וְאוּלַי עַל יְדֵי זֶה יִהְיֶה סִבָּה, שֶׁיָּשׁוּב הַחוֹטֵא מֵּחֶטְאוֹ אוֹ שֶׁיָּשִׁיב אֶת הַגְּזֵלָה לִבְעָלָיו אוֹ שֶׁיְּפַיֵּס לְמִי שֶׁחֵרֵף וְגִדֵּף וְכַיּוֹצֵּא בָּזֶה, דְּמֻתָּר, וְהַטַּעַם כַּנַּ\"ל. אֲבָל לְקַבֵּל, דְּהַיְנוּ, לְהַחְלִיט הַדָּבָר בְּלִבּוֹ, שֶׁהוּא אֱמֶת, (ה) אָסוּר בְּכָל גַּוְנֵי." + ], + [ + "וְאַל יִהְיֶה לְפֶלֶא בְּעֵינֵי הַקּוֹרֵא, אִם כֵּן, אֵיךְ נוּכַל לָצֵּאת בָּזֶה יְדֵי שָׁמַיִם, כֵּיוָן שֶׁגָּדַרְתָּ עָלֵינוּ אֶת הַדֶּרֶךְ, דַּאֲפִלּוּ הַשְּׁמִיעָה לְבַד בִּגְנוּת חֲבֵרוֹ אָסוּר, וּפֶן יִהְיֶה נוֹגֵעַ לִי זֶה בְּעִנְיְנִי עֲסָקַי וְכַיּוֹצֵא בָּזֶה. תְּשׁוּבָה לַדָּבָר: הָרוֹצֶּה לָצֵּאת יְדֵי שָׁמַיִם בְּעִנְיְנִי הַשְּׁמִיעָה, יִתְנַהֵג כָּךְ, אִם אִישׁ אֶחָד בָּא אֵלָיו וְרוֹצֶּה לְסַפֵּר לוֹ עַל חֲבֵרוֹ, וְהוּא מֵבִין, שֶׁרוֹצֶה לְסַפֵּר עָלָיו דִּבְרֵי גְּנוּת, יִשְׁאָלֶנּוּ מִתְּחִלָּה, אִם הָעִנְיָן שֶׁאַתָּה רוֹצֶּה לְסַפֵּר לִי, יִהְיֶה נוֹגֵעַ לִי עַל לְהַבָּא, אוֹ שֶׁאוּכַל לְתַקֵּן אֶת הַדָּבָר בְּהוֹכָחָה אוֹ כַּיּוֹצֵּא בָּזֶה וְכַנַּ\"ל, אִם יֹאמַר אֵלָיו, שֶׁנּוֹגֵעַ לוֹ עַל לְהַבָּא, אוֹ שֶׁהוּא יָכוֹל לְתַקֵּן אֶת הַדָּבָר וְכַנַּ\"ל, מֻתָּר לִשְׁמֹעַ, וְלֹא יַאֲמִין לְעֵת עַתָּה, רַק לָחוּשׁ, עַד שֶׁיִּתְבָּרֵר הַדָּבָר, אֲבָל אִם יָבִין מִתְּשׁוּבָתוֹ, שֶׁלֹּא יִהְיֶה תּוֹעֶלֶת מִזֶּה, אוֹ שֶׁיָּבִין שֶׁהוּא רַק דִּבְרֵי חֵרוּפִין וְגִדּוּפִין בְּעָלְמָא, שֶׁהוּא מַעֲלִיל עָלָיו עֲלִילוֹת בְּרֶשַׁע וּמְגַנְּה אוֹתוֹ מֵּחֲמַת גֹּדֶל שִׂנְאָתוֹ אוֹתוֹ אָסוּר אֲפִלּוּ לִשְׁמֹעַ* .", + "*ובאמת נוכל לראות זה בחוש, שמי שהוא שומע לשון הרע, אף שאין בדעתו לקבלה, הוא נותן יד לפושעים על ידי זה, כי אם פעם אחת יראה, אשר השומע ישמע לו, לא יחשוך פיו מזה תמיד, והיה כזה יום מחר ישנה עוד באולתו לספר תמיד דברי גדוף על חברו ולהעליל עלילות עליו, לא כן אם היה משיבו: אין רצוני לשמע דבר שלא ראיתי בעצמי, או לפחות היה מראה לו פנים זעומים עבור זה, על ידי זה היה שומר את עצמו על להבא, שלא לספר בגנות של חברו, בראותו כי ספורו לקלון יהיה לו, שיחזיקו אותו לבעל לשון הרע עבור זה, וכמו שנזכר ברבנו יונה במאמר רי\"ב. " + ], + [ + "וְלִפְעָמִים (ו) מִצְוָה לִשְׁמֹעַ, מַה שֶּׁאֶחָד מְסַפֵּר דִּבְרֵי גְּנוּת עַל חֲבֵרוֹ, כְּגוֹן, שֶׁהוּא מְשַׁעֵר שֶׁעַל יְדֵי שְׁמִיעָתוֹ אֶת הָעִנְיָן בִּשְׁלֵמוּת, יִהְיֶה אַחַר כָּךְ בְּכֹחוֹ לְהַרְאוֹת לִפְנֵי הַמְסַפֵּר אוֹ שְׁאָר הַשּׁוֹמְעִים, שֶׁאֵין הַמּעֲשֶׂה כֵּן, כְּמוֹ שֶׁנֶּאֱמַר עָלָיו אוֹ שְׁאָר עִנְיְנֵי זְכוּת*. וְעוֹד יֵשׁ אֹפֶן אַחֵר גַּם כֵּן דְּמִצְּוָה לִשְׁמֹעַ, כְּגוֹן, אִם בָּא אֶחָד לְפָנָיו לִקְּבּל עַל חְבֵרוֹ מֵאֵיזֶה דָּבָר, שֶׁעָשָׂה נֶגְדּוֹ, וְהוּא מַכִּיר בְּהַמְסַפֵּר, שֶׁבָּזֶה שֶׁיִּתֵּן אֹזֶן לִדְבָרָיו, יִהְיֶה יְכֹלֶת בְּיָדוֹ לְהַשְׁקִיט אֶת אַפּוֹ מֵעָלָיו, וְלֹא יָשׁוּב עוֹד לְסַפֵּר לַאֲנָשִׁים אֲחֵרִים, (כִּי אוּלַי הָאֲחֵרִים יַאֲמִינוּ לִדְבָרָיו וְיִהְיוּ מְקַבְּלֵי לָשׁוֹן הָרָע), וּבָזֶה יִתְרַבֶּה הַשָּׁלוֹם בְּיִשְׂרָאֵל. אַךְ בְּכָל הַהֶתֵּרִים, שֶׁאָמַרְנוּ בְּעִנְיַן הַשְּׁמִיעָה, יִזָּהֵר בְּנַפְשׁוֹ מְאֹד, שֶׁלֹּא יַאֲמִין בְּעֵת הַשְּׁמִיעָה בְּהֶחְלֵט, רַק לָחוּשׁ לָזֶה בִּלְבַד, כְּדֵי שֶׁלֹּא יִלָּכֵד גַּם הוּא בְּרֶשֶׁת עֲוֹן קַבָּלַת לָשׁוֹן הָרָע.", + "* וזה גם כן באמת עצה היעוצה בענין, שאם נכשל באסור שמיעת לשון הרע, תכף יחפש עליו, בכל כחותיו זכות בפני המספר, וישתדל להוציא מה שיש בלבו עליו ועל ידי זה יתקן את האסור למפרע [עין לקמן סעיף י\"ב, (ז) תקון למי שנכשל באסור קבלת לשון הרע]. וכל זה בסתמא, אבל אם הוא מכיר את רע טבעו של המספר, שכל מה שיכריעהו לכף זכות הוא יגנהו יותר, בודאי השתיקה בשעת מעשה טוב יותר בזה, ורק אחר כך, כשילך המספר מאת השומעים, מצוה שיסביר אחד מהשומעים לפני שאר השומעים את כל הענין לזכות, ולהשתדל עבור זה להוציא מלבם הגנות שנאמר עליו, כדי שלא יתפשו הוא והם לעתיד לבוא בשם חבורה של אנשי רשע ובעלי לשון הרע. " + ], + [ + "וְעַתָּה נַחֲזֹר לְעִנְיָנֵנוּ הַנַּ\"ל, דְּמַה שֶּׁכָּתַבְנוּ בְּסָעִיף ב\"דַּאֲפִלּוּ שְׁמִּיעַת לָשׁוֹן הָרָע הוּא אִסוּר תּוֹרָה, הַיְנוּ לֵילֵךְ וְלִשְׁמֹעַ, אֲבָל אִם יָשַׁב בַּחֲבוּרַת אֲנָשִׁים, שֶׁנִּתְקַבְּצוּ (ח) לְעִנְיַן מָה, וְהִתְחִילוּ לְדַבֵּר דְּבָרִים אֲסוּרִים, וְהוּא מְשַׁעֵר, (ט) שֶׁדִּבְרֵי תּוֹכַחְתּוֹ לֹא יוֹעִילוּ לָהֶם מְאוּמָה, תָּלוּי בָּזֶה (י) אִם אֶפְשָׁר לוֹ לֵילֵךְ מִמְּסִבָּתָם, אוֹ לְהַנִּיחַ אֶצְּבָּעוֹ בְּאָזְנָיו, מִצְּוָה רַבָּה הוּא עוֹשֶׂה בָּזֶה, כְּמוֹ שֶׁאָמְרוּ חֲז\"ל בִּכְתֻבּוֹת, {דף ה'} אֲבָל אִם אִי אֶפְשָׁר לוֹ לְהִשָּׁמֵט מִּמְּסִבָּתָם, וּמְשַׁעֵר בְּעַצְּמוֹ, שֶׁעֵצָּה זוֹ דְּהֲנָחַת אֶצְּבָּעוֹ בְּאָזְנָיו, גַּם כֵּן קָשֶׁה לוֹ מְאֹד (יא) מִפְּנִי שֶׁיִּלְעֲגוּ עָלָיו, וּבְוַדַּאי לֹא יַעֲשֶׂה עֵצָה זוֹ, עַל כָּל פָּנִים יִרְאֶה אָז לְזָרֵז אֶת עַצְמוֹ וּלְהַעֲמִיד עַל נַפְשׁוֹ בְּעֵת צָרָה כָּזוֹ וְלִלְחֹם מִלְחֶמֶת ה' עִם יִצְרוֹ, כְּדֵי (יב) שֶׁלֹּא יִכָּשֵׁל עַל כָּל פָּנִים בְּאִסוּר דְּאוֹרַיְתָא שֶׁל שְׁמִיעַת וְקַבָּלַת לָשׁוֹן הָרָע. וְלָזֶה צָרִיךְ ג' פְּרָטִים, שֶׁיִּזָּהֵר בָּהֶן מְאֹד וְיִנָּצֵל עַל יְדֵי זֶה עַל כָּל פָּנִים מֵהָאִסוּר תּוֹרָה, שֶׁיֵּשׁ בְּהֶעָוֹן הַנַּ\"ל:", + "א יַחְלִיט בְּנַפְשׁוֹ בְּהֶסְכֵּם גָּמוּר, (יג) שֶׁלֹּא לְהַאֲמִין לְהַדִּבְרֵי גְּנוּת, שֶׁמְּסַפְּרִין עַל חַבְרֵיהֶם.

", + "ב (יד) לֹא יִהְיֶה נִיחָא לֵה בִּשְׁמִיעַת סִפּוּרֵיהֶם הָאֲסוּרִים הָאֵלֶּה.", + "ג (טו) גַּם יַעֲמִיד עַל עַצְּמו, שֶלּא לְהַרְאות לִפְנִי הַמְסַפְּרִין שׁוּם תְּנוּעָה, שֶׁיֵּרָאֶה מִּמֶּנָּה, שֶׁהוּא מַסְכִּים לְדִבְרֵיהֶם, אַךְ יֵשֵׁב כְּאֶבֶן דּוּמֵם. וְאִם יוּכַל לְהַרְאוֹת לִפְנֵיהֶם פָּנִים נִזְעָמִים, שֶׁיָּבִינוּ מִמֶּנּוּ, שֶׁהוּא אֵינוֹ מַסְכִּים לְדִבְרֵיהֶם הַהֲבָלִים, בְּוַדַּאי הוּא טוֹב יוֹתֵר." + ], + [ + "בַּמֶּה דְּבָרִים אֲמוּרִים? אִם בְּעֵת שֶׁיָּשַׁב בֵּינֵיהֶם, לֹא דִּבְּרוּ אָז דִּבּוּרִים הָאֲסוּרִים, וְגם עַתָּה אֵינוֹ יָכוֹל לְהִשְׁתַּמֵּט מֵהֶם, אֲבָל אִם בְּעֵת, שֶׁהוּא רוֹצֶּה לֵישֵׁב בֵּינֵיהֶם, (טז) כְּבָר הִתְחִילוּ לְדַבֵּר דִּבּוּרִים הָאֲסוּרִים, אוֹ שֶׁהוּא (יז) יָכוֹל לְהִשָּׁמֵט וְלֵילֵךְ מֵאִתָּם, וְהוּא מִתְעַצֵּל בָּזֶה, אוֹ שֶׁהוּא מַכִּיר מִכְּבָר לְאֵלּוּ הָאֲנָשִׁים בְּטִבְעָם, שֶׁהֵם מִבַּעֲלֵי הַלָּשׁוֹן, שֶׁתְּשׁוּקָתָם תָּמִיד לְדַבֵּר מִגְּנוּת חַבְרֵיהֶם, וְהוּא הוֹלֵךְ וְיוֹשֵׁב בֵּינֵיהֶם, אַף שֶׁלֹּא יְסַיֵּע לְדִבְרֵיהֶם כְּלָל וְלֹא נִיחָא לֵה בָּהֶם, אַף עַל פִּי כֵן פּוֹשֵׁעַ מִקְּרֵי כְּמוֹתָם, (יח) שֶׁעָבַר עַל דִּבְרֵי חֲזַ\"ל, שֶׁצִּוּוּ לְהִתְרַחֵק מִשְּׁמִיעַת דְּבָרִים שֶׁאֵינָם הֲגוּנִים. וְכָל שֶׁכֵּן (יט) אִם הוּא מְכַוֵּן לִשְׁמֹעַ אֶת דִּבְרֵיהֶם גָּדוֹל עֲוֹנוֹ מִנְּשׂוֹא, וְיֵחָקֵּק עֲבוּר זֶה לְמַעְלָה בְּסֵפֶר הַזִּכְרוֹנוֹת בְּשֵׁם אִישׁ רָשָׁע וּבַעַל לָשׁוֹן הָרָע, וְכִדְאִיתָא בְּפִרְקֵי דְּר' אֱלִיעֶזֶר בְּצַוָּאַת ר' אֱלִיעֶזֶר הַגָּדוֹל, שֶׁצִּוָּה לִבְנוֹ הוֹרְקְנוּס, וְזֶה לְשׁוֹגוֹ: בְּנִי, אַל תֵּשֵׁב בַּחֲבוּרַת הָאוֹמְרִים רַע מֵחַבְרֵיהֶם, כִּי כְּשֶׁהַדְּבָרִים עוֹלִים לְמַעְלָה, בַּסֵפֶר נִכְתָּבִים, וְכָל הָעוֹמְדִים שָׁם נִכְתָּבִים בְּשֵׁם חֲבוּרַת רֶשַׁע וּבַעֲלֵי לָשׁוֹן הָרָע, עַל כֵּן צָרִיךְ הָאָדָם לְהִתְרַחֵקּ מְאֹד מְאֹד מֵחֲבוּרָה רָעָה כָּזוֹ." + ], + [ + "וְדַע דִּכְשֵׁם שֶׁכָּתַבְנוּ בְּשֵׁם הַפּוֹסְקִים, דְּמִן הַתּוֹרָה אָסוּר לְהַאֲמִין דִּבְרֵי גְּנוּת, שֶׁמְּסַפְּרִים עַל חַבְרֵיהֶם, כֵּן הַדִּין, אֲפִלּוּ אִם יוֹדֵעַ שֶׁהַדְּבָרִים שֶׁסִפֵּר לוֹ הוּא אֱמֶת, אַךְ יֵשׁ בָּהֶם לְצַּדֵּד לְכָאן וּלְכָאן, וְהַמְסַפֵּר לוֹ דָּן אוֹתוֹ לְכַף חוֹב, וְעַל יְדֵי זֶה הוּא מְגַנְּה אוֹתוֹ, וְיָדוּעַ דְּמִצְּוָה לְהַשּׁוֹמֵעַ לָדוּן אוֹתוֹ לְכַף זְכוּת, (וְהוּא דִּינָא דִּגְמָרָא בְּשָׁבוּעוֹת {דף ל'} וּמִצְּוַת עֲשֵׂה דְּאוֹרַיְתָא לְכַמָּה פּוֹסְקִים), וְהָעוֹבֵר עַל זֶה וְאֵינוֹ דָּן אוֹתוֹ לְכַף זְכוּת וְהוּא מַסְכִּים לְהַמְסַפֵּר בִּגְנוּתוֹ, לֹא דַּי שֶׁעָבַר עַל {ויקרא י\"ט ט\"ו}: \"בְּצֶּדֶק תִּשְׁפֹּט עֲמִיתֶךָ\", אֶלָּא הוּא גַּם כֵּן נִכְלָל (כ) בְּשֵׁם מְקַבֵּל לָשׁוֹן הָרָע, כֵּיוָן דְּעַל יְדֵי שֶׁלֹּא דָּן אוֹתוֹ לְכַף זְכוּת, מִמֵּילָא נִשְׁתַּרְבֵּב עָלָיו הַדִּבְרֵי גְּנוּת." + ], + [ + "וְכָל זֶה, אֲפִלּוּ אִם הַסִפּוּר הָיָה עַל אִישׁ בֵּינוֹנִי, אֲשֶׁר דַּרְכּוֹ לִזָּהֵר מִן הַחֵטְא וּפְעָמִים יִכָּשֵׁל בּוֹ, וְכָל שֶׁכֵּן אִם הַסִפּוּר הָיָה עַל אִישׁ יְרֵא אֱלֹהִים, שֶׁעָלָיו שַׁיָּךְ יוֹתֵר מִצְּוַת עֲשֵׂה דִּ\"בְצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ\" (כמבואר ברמב\"ם פרק א' דאבות משנָה ו', ובשערי תשובה לרבנו יונה, במאמר רי\"ח) וְהוּא עוֹבֵר עַל זֶה וְדָן אוֹתוֹ לְכַף חוֹב וּמַסְכִּים לְהַמְסַפֵּר בִּגְנוּתוֹ, בְּוַדַּאי עוֹבֵר עַל אִסוּר קַבָּלַת לָשׁוֹן הָרָע *.", + "*ועתה נבאר מה שנכשלין בזה, בעונותינו הרבים, בענין קבלת לשון הרע בלי ראות, ואציר ציור אחד וממנו יקיש המשכיל לכל כיוצא בזה, והוא, מה שמצוי כשאחד יוצא מבית דין חיב, והוא מספר לחברו ומסדר דברי זכותו לפניו לאמר: ראה בעצמך איך שהדין עמי, ובית דין פסקו מהפך להפך, ואם היה בא דין שלי לפני רב פלוני ופלוני, שהוא מפרסם לחכם, בודאי היה מבין האמת עם מי ולא היה פוסק פסק מהפך ומקלקל כזה. ומדבר עוד על הבית דין עבור זה דברי חרופין וגדופין, אשר אין להעלות על הכתב. ואם חברו משיבו אינני מאמין שיפסקו כן, יאמר לו: ראה את הפסק וקרא אותו היטב ותראה בעצמך אשר לא בדעת ובהשכל נעשה, והוא מראה את הפסק וקורא אותו פעם אחרי פעם, ובכל פעם הוא מתפלא יותר, ומוצא גם כן בהפסק דברים אשר לא נראו לו לפי דעתו, [כידוע שפסקי בעלי בתים אינן שוין לפסקי התורה הקדושה], עד שנחלט בעיני שניהם, שהרב או הבית דין שבעיר הזאת אין להם שקול הדעת לידע איך לפסק דין על בריו. ועתה נבוא לעניננו, ראה איך בשאט נפש עבר על לאו ד\"לא תשא שמע שוא\", ועל עשה ד\"בצדק תשפט עמיתך\", ועוד שארי לאוין המבארין לעיל בפתיחה, ואלו היה השומע הולך בדרך התורה הקדושה, כשבא אחד לפניו בענין כזה, בודאי החיוב מטל עליו, אם יכול להוציא אף מלב הבעל דין, שלא יהיה לו תרעומות על הבית דין, ולהרחיב לפניו בדברי אמתלאות, שעל הבית דין אין שום עולה, חס ושלום, שהם פוסקין כפי המבאר בתורה הקדושה על פי הטענות, ואין לו לדין, אלא מה שעיניו רואות, כי יש כמה פעמים, שאף שהאמת עם אחד, אף על פי כן נסבב מן השמים להשני שיזכה בדין, כמאמרם בברכות (דף ז'): ולא עוד אלא שזוכה בדין, שנאמר: \"מרום משפטיך מנגדו\" וכו', ואפשר דמזלא דהאי גברא קגרים, (מזל אותו אדם גורם), [וכדאיתא בהרא\"ש פרק אחד דיני ממונות סימן ה', ועין שם בפלפולא חריפתא סעיף קטן י\"ח], ואין לך לדאג, בודאי הקדוש ברוך הוא ישלים את גזלתך ממקום אחר, כמאמר: ולא עוד אלא שמטריחין אותי להשיב הגזלה לבעליו, וכיוצא באלה דברי נחומים להסיר הצער מלבו ולהוציא מלבו התרעמת שעל הבית דין [ועין לקמן בכלל ט' בבאר מים חיים סעיף קטן ה', מה ששיך לענין זה]. ואם רואה, שדבריו לא יועילו, על כל פנים יש לו להתחזק על עצמו, שלא לקבל לדברי הגנות והתרעמת של חברו, שהוא מתרעם על הבית דין שבעיר, כי האסור של קבלת לשון הרע והמצוה ד\"בצדק תשפט עמיתך\" הוא נאמר, אפלו על סתם אנשים מישראל, וכל שכן על מי שמחזק בעיר לתלמיד חכם, ובדידה המצוה ד\"בצדק תשפט\" הוא אפלו אם הדרך לכף חוב מכריע הרבה יותר מלכף זכות, (וכמו שכתב הרבנו יונה בשערי תשובה במאמר רי\"ח, עין שם, והוא כעין מאמר הגמרא בברכות (י\"ט) אם ראית וכו', עין שם), כל שכן בזה שהכף זכות מכריע הרבה יותר, כי ידוע הוא לכל יודעי דת ודין, שפעמים הרבה הדין משתנה מפני טענה אחת או מפני סברא אחת, ואפלו אם הוא חכם גדול בתורה ורואה הוא לפי דברי הבעל דין, שהוא מספר לו את טענותיו שהדין עמו, עם כל זה יש לו לחשב עליו, פן לא טען כך בשעת מעשה, ורק עתה, אחר שיצא חיב מבית דין, נתישב בדעתו שהיה לו לטען כך וכך. הכלל בענין זה יש הרבה והרבה מעניני זכות שנוטה יותר מלכף חובה, ואפלו אם הפך על כל צדדי הענין, ואין לו על הבית דין שום זכות, עם כל זה מן התורה אסור להחליט עליהם ולומר, שאינם יודעים היאך לפסק דיני התורה, אלא יש לילך אל הרב או אל הבית דין ולדרש מאתם הטעם, וכמאמרם באבות: אל תדין את חברך וכו', אולי יראה לו שהמעשה לא היה, או יראה לו את טעם דבריו, מאיזה מקום הוציא את הפסק שלו, או יודה לו ויאמר: טעיתי, כי אפלו באמוראים הראשונים מצינו שטעו בפסקי הדינים ואחר כך חזרו בהן, (וכמאמרם בנדה (דף ס\"ח.): הדר אוקי רבא אמורא עלה (לאחר מכן העמיד רבא אמורא) ודרש: דברים שאמרתי לפניכם טעות הם בידי, ברם כך אמרו וכו'), וכמו שנאמר בתורה: \"הוכח תוכיח את עמיתך ולא תשא עליו חטא\", וכמו שפרש הרמב\"ם בהלכותיו שפרוש הכתוב כך הוא, שיתוכח עם חברו על מה עשה לו כך וכך, ולא שינקט לו בלבו על זה, עין שם. והעובר על דברינו אלה, דהינו, שמחליט בלבו אחר ספורו של חברו שהרב או שהבית דין לא דנו את הדין יפה, וטעות היה בהוראה זו, בלי דרישה וחקירת טעם הדבר מהבית דין עצמם, עובר על כמה גופי תורה, ובפרט על אסור קבלת לשון הרע ועל לאו ד\"לא תשא עליו חטא\" לפרוש הרמב\"ם. וכל הדן את חברו לכף זכות דנין אותו מן השמים לכף זכות. " + ], + [ + "כְּשֵׁם שֶׁשַּׁיָּךְ אִסוּר קַבָּלַת לָשׁוֹן הָרָע, בְּאִם הַמְסַפֵּר סִפֵּר לוֹ עַל אֶחָד, שֶׁעָשָׂה עַתָּה דָּבָר שֶׁאֵינוֹ הָגוּן, שֶׁנִּצְטַוֵּינוּ עַל זֶה, שֶׁלֹּא לְהַחְלִיט בְּלִבֵּנוּ, שֶׁהַדָּבָר אֱמֶת, וְכַנַּ\"ל בְּסָעִיף א\"כֵּז שַׁיָּךְ גַּם אִסוּר קַּבָּלַת לָשׁוֹן הָרָע לְעִנְיַן שְׁאָר חֶלְקֵּי אִסוּר לָשׁוֹן הָרָע, שֶׁבֵּאַרְנוּ לְעֵיל, (כְּגוֹן לְבַזּוֹתוֹ (כא) בְּמַעֲשֵׂה אֲבוֹתָיו אוֹ בְּמַעֲשָׂיו הָרִאשׁוֹנִים, כֵּיוָן שֶׁהוּא (כב) מִתְנַהֵג עַתָּה כַּשּׁוּרָה אוֹ בְּחֶסְרוֹן חָכְמָה, הֵן בַּתּוֹרָה וְהֵן בְּעִנְיְנִי עוֹלָם, וְכַנַּ\"ל בִּכְלָל ד, וְה' וְכַיּוֹצֵא בָּזֶה), בְּכָל דָּבָר שֶׁהוּא גְּנוּת עָלָיו, שֶׁנִּצְּטַוֵּינוּ גַּם כֵּן, שֶׁלֹּא לְהִתְקַבֵּל דִּבְרֵי הַמְסַפֵּר לְפָנֵינוּ לְהִתְבַּזּוֹת עַל יְדֵי זֶה בְּעֵינֵינוּ, אֶת מִי שֶׁנֶּאֶמְרוּ עָלָיו. כְּלָלוֹ שֶׁל דָּבָר: (כג) כָּל דָּבָר שֶׁיֵּשׁ עַל הַמְסַפֵּר אִסוּר עֲבוּר דִּבּוּרוֹ, (כד) יֵשׁ עַל הַמְקַבֵּל אִסוּר עֲבוּר קַבָּלָתוֹ." + ], + [ + "אַף עַל פִּי שֶׁבֵּרַרְנוּ, דְּקַבָּלַת לָשׁוֹן הָרָע, דְּהַיְנוּ לְהַחְלִיט בְּלִבּוֹ שֶׁהַדָּבָר אֱמֶת, אָסוּר מִן הַתּוֹרָה, מִכָּל מָקוֹם אָמְרוּ חֲזַ\"ל, דְּלָחוּשׁ מִיהוּ בָּעֵי {שלחשוש אמנם צריך}. וּבֵאוּר הַדָּבָר, דְּצָּרִיךְ לְקַּבֵּל אֶת הַדָּבָר (כה) בְּדֶרֶךְ חֲשָׁשׁ בְּעָלְמָא, הַיְנוּ רַק כְּדֵי לִשְׁמֹר אֶת עַצְמוֹ מִמֶּנּוּ שֶׁלֹּא יַגִּיעַ לוֹ הֶזֵּק עַל יָדוֹ, וְלֹא יִהְיֶה זֶה הַדָּבָר אֲפִלּוּ בְּגֶדֶר סָפֵק דְּמַעֲמִידִין לְאָדָם בְּחֶזְקַת כַּשְׁרוּת, וְלָכֵן מְחֻיָּב עֲדַיִן (כו) לְהֵיטִיב עִם הַנִּדּוֹן בְּכָל הַטּוֹבוֹת, שֶׁצִּוְּתָה הַתּוֹרָה, לִשְׁאָר אֲנָשִׁים מְיִּשְׂרָאֵל, כִּי לֹא נִגְרַע עֶרְכּוֹ בְּעֵינֵינוּ על יְדֵי הַלִּישָׁנָא בִּישָׁא {הלשה\"ר} לְשׁוּם דָּבָר*, רַק שֶׁהַתּוֹרָה הִתִּירָה לָחוּשׁ לַלִּישָׁנָא בִּישָׁא לְעִנְיַן לִשְׁמֹר אֶת עַצְּמוֹ וְאֶת אֲחֵרִים מִמֶּנּוּ, וְעַל כֵּן כָּתְבוּ הַפּוֹסְקִים דְּמַה שֶּׁמֻּתָּר לָחוּשׁ, הַיְנוּ הֵיכָא שֶׁיּוּכַל לָבוֹא לִידֵי הֶזֵּק (כט) לוֹ אוֹ לַאֲחֵרִים, אִם לֹא יָחוּשׁ לוֹ, (דָּבָר זֶה, דּלאַחֵרִים צָרִיךְ בּאוּר רָחָב וְעַיֵּן פֹּה בִּבאֵר מַיִם חַיּים וּלקָּמָּן בּחֵלֶק ב' בִּכלָל ט' עַיֵּן שָׁם הֵיטֵב, כִּי שָׁם נַרחִיב בָּזה, בּעֶזרַת ה'), אֲבָל בְּעִנְיָן אַחֵר אָסוּר לָחוּשׁ לְלָשׁוֹן הָרָע וּלְהַאֲמִינוֹ כְּלָל.", + "*ולא מבעי היכא דבלאו {ואין צריך לומר כאן שבלא} הלישנא בישא הוא כשאר אנשים מישראל, אלא אפלו אם בלאו הכי (בלא כך) גם כן נתחזק בעיר לאדם רשע על ידי מעשיו הרעים, אך שעל ידם לא יצא עדין לגמרי מכלל שאר אנשים מישראל, כגון, (כז) להשיב לו אבדה וכדי לתן לו צדקה או לפדותו וכיוצא בו, ועתה נשמע עליו עוד מאנשים שיצא לגמרי מכלל \"עמיתך\", כגון, דשביק התרא ואכיל אסורא (עוזב התר ואוכל אסור), כיון שלא נתברר דבריהם בבית דין, רק שאמרו אנשים בדרך ספור בעלמא (כח) אין לקבל דבריהם לאמת כדי למנע את עצמו על ידי זה מפדיונו, אם נשבה וכיוצא בו." + ], + [ + "וְיֵשׁ הַרְבֵּה דְּבָרִים, שֶׁנִּכְשָׁלִין בּוֹ הָעוֹלָם בְּעִנְיַן לָחוּשׁ, וְרָאוּי לְדַבֵּר בָּזֶה הַרְבֵּה, אַךְ אֵין כָּאן מָקוֹם לְהַאֲרִיךְ בּוֹ, וְאֶכְתֹּב אוֹתָן אִם יִרְצֶה ה' לְקַמָּן בַּכְּלָל הָאַחֲרוֹן. אַךְ כְּלָלוֹ שֶׁל דָּבָר, דְּמַה שֶּׁאָמְרוּ, דְּצָרִיךְ לָחוּשׁ לַלִּישָׁנָא בִּישָׁא, הַיְנוּ רַק לְעִנְיַן לִשְׁמֹר אֶת עַצְמוֹ מֵהַנִּדּוֹן, אבָל, חַס וְשָׁלוֹם, (ל) לַעֲשׂוֹת לוֹ שׁוּם מַעֲשֶׂה אוֹ לִגְרֹם לוֹ שׁוּם הֶזֵּק אוֹ בִּיּוּשׁ עֲבוּר זֶה, גָּדוֹל אוֹ קָטָן, אֲפִלּוּ אִם הַלִּישָׁנָא בִּישָׁא {הלשון הרע} יָצָא עָלָיו עַל יְדֵי עֵד אֶחָד כָּשֵׁר, שֶׁהֵעִיד עָלָיו כֵּן בְּבֵית דִּין, לֹא מְהַנִּי, רַק לִשְׁבוּעָה. וְיוֹתֵר מִזֶּה, (לא) שֶׁאֲפִלּוּ רַק לִשְׂנֹא אוֹתוֹ בַּלֵּב עֲבוּר זֶה, אָסוּר גַּם כֵּן מִן הַתּוֹרָה, וְכָל שֶׁכֵּן שֶׁאֵינוֹ יָכוֹל לִפְטֹר אֶת עַצְּמוֹ עַל יְדֵי הַלִּישָׁנָא בִּישָׁא (לב) מֵהַחִיּוּבִין שֶׁהוּא מְחֻיָּב לְהַנִּדּוֹן*.", + "*ובכאן נציר פרט אחד קטן, שכמה אנשים נכשלים בו, בעונותינו הרבים, כגון, שיש בעיר אנשים שמחזקים לעניים, וצריך לתן להם צדקה, וארע שאחד הוציא עליהם דבה שהם באמת אינם עניים, אך שעושים עצמם כעניים כדי לרמות בני אדם, ועל ידי הדבה מונעים אחר כך הרבה אנשים מלתן להם את קצבתם, אשר נהגו בהן מאז ומקדם. ועל פי דין תורה הוא עולה רבה, כי דבר זה נכנס בכלל מקבל לשון הרע ממש, כי אם היה הולך על פי התורה, שאין להאמין לשון הרע רק לחוש, לא היה פוטר את עצמו לעת עתה מן העני הזה, כי עדין הוא עומד בחזקתו, שנתחזק מקדמת דנא לאיש עני, כל זמן שלא נתברר בהפכו, ומחיבין אנשי העיר לפרנסו, וגדולה מזה אמרו: הרי שבא ואמר: פרנסוני, אין בודקין אחריו, וכל שכן בזה, שנתחזק עד עתה לאיש עני, היתבטל חזקתו וחיובו מאנשי העיר עבור זה המוציא דבה. ורק צריך לחוש לדברי המספר ולדרש אחר זה היטב, ובודאי כל זמן, שלא יתברר הדבר לאמתו, אין רשאין לפטר את עצמן מדין חיוב צדקה, ועל זה וכיוצא בזה אמרו רז\"ל על פסוק: \"אל תגזל דל כי דל הוא\", שקאי (שעולה) על הרגיל לתן צדקה לעני אחד, ופוסק ואינו נותן לו, נקרא עבור זה גוזל הדל. \n" + ], + [ + "וְאִם כְּבָר עָבַר וְשָׁמַע לָשׁוֹן הָרָע וְהֶאֱמִין בְּלִבּוֹ, בֵּין שֶׁהוּא מֵחֶלְקֵּי הַגְּנוּת שֶׁבֵּין אָדָם לַמָּקוֹם וּבֵין שֶׁבֵּין אָדָם לַחֲבֵרוֹ, (לג) תִּקּוּנוֹ, שֶׁיִּתְחַזֵּק לְהוֹצִּיא הַדְּבָרִים מִּלִּבּוֹ, שֶׁלֹּא לְהַאֲמִּינָם, וִיקַבֵּל עַל עַצְּמוֹ עַל לְהַבָּא, שֶׁלֹּא לְקַבֵּל עוֹד לָשׁוֹן הָרָע עַל אָדָם מִיִּשְׂרָאֵל, וְיִתְוַדֶּה עַל זֶה, וּבָזֶה יְתַקֵּן הַלָּאוִין וְהָעֲשִׂין שֶׁעָבַר עַל יְדֵי קַבָּלַת לָשׁוֹן הָרָע, כַּמְבֹאָר לְעֵיל בַּפְּתִיחָה, (לד) אִם עֲדַיִן לֹא סִפֵּר לַאֲחֵרִים." + ] + ] + }, + "Principle 7": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאַר אִסּוּר קַבָּלַת לָשׁוֹן הָרָע, אִם נֶאֱמר בִּפְנֵי שְׁלֹשָׁה אוֹ בְּפָנָיו. וְדִין אִם שָׁמע הַסִּפּוּר מֵהַרְבֵּה אְנָשִׁים, אוֹ שֶׁקּוֹל יוֹצֵא בָּעִיר, אוֹ מִמֵּסִיחַ לְפִי תֻּמּוֹ, אוֹ מִמְּהֵימָן לֵהּ כְּבֵי תְּרֵי, וּבוֹ י\"ד סְעִיפִים." + ], + "": [ + [ + "אִסוּר קַבָּלַת לָשׁוֹן הָרָע הוּא אֲפִלּוּ אִם הַמְסַפֵּר מְסַפֵּר אֶת הַדְּבָרִים בְּפִרְסוּם (א) לִפְנִי כַּמָּה אֲנָשִׁים, אַף עַל פִּי כֵן אֵין לְהַחְלִיט מֵחֲמַת זֶה, שֶׁהַדָּבָר אֱמֶת, רק יֵשׁ לְהַשּׁוֹמְעִים לָחוּשׁ לָזֶה וְלַחֲקֹר אֶת הַדָּבָר, וְאִם יִתְבָּרֵר לָהֶם, שֶׁהַדָּבָר אֱמֶת, יוֹכִיחוּהוּ עַל זֶה." + ], + [ + "אֵין שׁוּם הֶתֵּר לְהַאֲמִין בְּלָשׁוֹן הָרָע, אֲפִלּוּ אִם הַמְסַפֵּר סִפֵּר עָלָיו (ב) הַלָשׁוֹן הָרָע בְּפָנָיו, כֵּיוָן שֶׁלֹּא שָׁמַעְנוּ הוֹדָאָה עַל זֶה מִפִּי הַנִּדּוֹן, וְכָל שֶׁכֵּן אִם אֵין מְסַפֵּר עַתָּה בְּפָנָיו, רַק אוֹמֵר, שֶׁהָיָה אוֹמֵר אֶת הַדְּבָרִים אֵלּוּ בְּפָנָיו, דְּאָסוּר לְהַאֲמִינוֹ מִטַּעַם זֶה, וּבַעֲוֹנוֹתֵינוּ הָרַבִּים, הָעוֹלָם נִכְשָׁלִין בָּזֶה מְאֹד. (ג) וַאֲפִלּוּ אִם הוּא שׁוֹתֵק עַתָּה, בְּשָׁעָה שֶׁאוֹמְרִים עָלָיו הַדִּבְרֵי גְּנוּת בְּפָנָיו, אֲפִלּוּ הָכֵי { אף על פי כן} אֵין לִקַּח מִזֶּה שׁוּם רְאָיָה לְהַחְלִיט, שֶׁהַדָּבָר אֱמֶת, וַאֲפִלּוּ אִם טִבְעוֹ תָּמִיד, שֶׁלֹּא לִשְׁתֹּק, כְּשֶׁאוֹמְרִים לוֹ דָּבָר, שֶׁלֹּא כִּרְצוֹנוֹ, וּבְזוֹ הַפַּעַם הוּא שׁוֹתֵק, כִּי אוּלַי נִתְגַבֵּר עַתָּה עַל טִבְעוֹ וְגָמַר בְּדַעְתּוֹ, שֶׁלֹּא לַעֲנוֹת עַל רִיב, אוֹ מִפְּנֵי שֶׁרָאָה, שֶׁבְּוַדַּאי יַאֲמִינוּ יוֹתֵר לְדִבְרֵי הַמְסַפֵּר מִלִּדְבָרָיו, כַּמִּנְהָג הָרַע שֶׁל הָעוֹלָם, שֶׁמֻּסְכָּם אֶצְּלָם, שֶׁאִם רַק יְסַפֵּר אֶת הַדְּבָרִים בְּפָנָיו, אֲפִלּוּ אִם הַשֶּׁכְּנֶגְדּוֹ יַכְחִישֶׁנּוּ מֵאָה פְּעָמִים, לֹא יַאֲמִינוּ לוֹ שׁוּב, וּלְכָךְ הִסְכִּים אָז בְּנַפְשׁוֹ, שֶׁטּוֹב יוֹתֵר לִשְׁתֹּק עַל זֶה וְלִהְיוֹת מֵּהַנְּעֱלָבִים, עַל כֵּן אָסוּר לִקַּח רְאָיָה מִזֶּה לְהַחְלִיט, שֶׁהַדָּבָר אֱמֶת." + ], + [ + "כְּשֵׁם שֶׁאָסוּר לְקַּבֵּל לָשׁוֹן הָרָע, אִם שָׁמַע מֵאֶחָד, כֵּן הַדִּין, (ד) אֲפִלּוּ אִם שָׁמַע מִשְּׁנַיִם אוֹ יוֹתֵר, וְלָא מִבָּעֵי {ואין צריך לומר} בַּדָּבָר, (ה) שֶׁנַּעֲשׂוּ רְשָׁעִים עַל יְדֵי סִפּוּרָם, בְּוַדַּאי אֵין לְהַאֲמִינָם, אִם סִפְּרוּ לוֹ, כֵּיוָן דַּאֲפִלּוּ לְפִי דִּבְרֵיהֶן, שֶׁפְּלוֹנִי עָשָׂה שֶׁלֹּא כַּהֹגֶן, עָבְרוּ עַל לָאו דְּ\"לֹא תֵלֵךְ רָכִיל\", שֶׁהוּא אֲפִלּוּ עַל אֱמֶת, אִם כֵּן רְשָׁעִים הֵם, אֵיךְ נַאֲמִינָם עַל יִשְׂרָאֵל זֶה, שֶׁהוּא בְּחֶזְקַת כָּשֵׁר גָּמוּר לְעֵת עַתָּה? דְּהַחָשׁוּד עַל לָאו דְּלָשׁוֹן הָרָע, חָשׁוּד לְשַׁקֵּר וּלְהַחְלִיף וּלְהוֹסִיף, וּמַה בְּכָךְ שֶׁהֵם תְּרֵי, אֲפִלּוּ הַרְבֵּה יוֹתֵר, קֶשֶׁר רְשָׁעִים אֵין מִן הַמִּנְיָן, אֶלָּא אֲפִלּוּ אִם הוּא דָּבָר, שֶׁאֵין נַעֲשִׂין רְשָׁעִים עַל יְדֵי סִפּוּרָם, אִם הָאֱמֶת אִתָּם, אֲפִלּוּ הָכֵי (ו) אָסוּר לְקַבֵּל דִּבְרֵיהֶם (ז) וּלְהַאֲמִינָם בְּהַחְלָטָה, דְּאֵין חָל שֵׁם עֵדוּת, אֲפִלּוּ עַל שְׁנַיִם וְיוֹתֵר, אֶלָּא בְּבֵית דִּין, אֲבָל חוּץ לְבֵית דִּין לֹא, דַּאֲפִלּוּ אִם יֹאמְרוּ שֶׁקֶר, אֵינָם נִקרָאִים עֵדֵי שֶׁקֶר, כִּי אִם מוֹצִיא שֵׁם רָע בְּעָלְמָא, וכִדְאִיתָא, בּסֵפֶר מִצות קָּטָן לֹא תַעֲשֶׂה רל\"ה}, וְכָל זֶה לְהַחְלִיט, אֲבָל לָחוּשׁ מֻתָּר, אֲפִלּוּ אִם לֹא שָׁמַע רַק מֵאֶחָד וְכַנַּ\"ל." + ], + [ + "וְהוּא הַדִּין, אִם יָצָא (ח) קוֹל עַל אֶחָֹד, שֶׁעָשָׂה מַעֲשֶׂה אוֹ שֶׁדִּבֵּר דָּבָר, שֶׁלֹּא כָּרָאוּי עַל פִּי הַתּוֹרָה, בֵּין שֶׁהוּא אִסוּר חָמוּר וּבֵין שֶׁהוּא אִסוּר קַל, אֲפִלּוּ הָכֵי אָסוּר לְקַבְּלוֹ לְהַאֲמִינוֹ בְּהַחְלָטָה, רַק לָחוּשׁ, עַד שֶׁיִּתְבָּרֵר הַדָּבָר, וְעַל אַחַת כַּמָּה וְכַמָּה שֶׁיִּזָּהֵר מְאֹד, אִם רוֹצֶה לְסַפֵּר אֶת הַדָּבָר לַאֲחֵרִים, (ט) שֶׁלֹּא יְכַוֵּן לְהַעֲבִיר הַקּוֹל וּלְגַלּוֹתוֹ יוֹתֵר, וּכְמוֹ שֶׁבֵּאַרְנוּ לְעֵיל בִּכְלָל ב' סָעִיף ג', עַיֵּן שָׁם הֵיטֵב." + ], + [ + "וְכָל זֶה, שֶׁדִּבַּרְנוּ, הוּא בִּסְתָם אִישׁ יִשְׂרָאֵל, אֲבָל אִם (י) נִתְחַזֵּק מִכְּבָר בְּלָאו הָכִי לְאָדָם רָשָׁע, מִפְּנֵי שֶׁנִּתְפַּרְסֵם עָלָיו כַּמָּה פְּעָמִים, שֶׁעָבַר בִּשְׁאָט נֶפֶשׁ עַל אִסוּרִין הַיְדוּעִין לְכָל יִשְׂרָאֵל, שֶׁהוּא אָסוּר כְּנֵאוּף וְכַיּוֹצֵּא בָּזֶה, עַל אִישׁ כָּזֶה מֻתָּר לְקַבֵּל לָשׁוֹן הָרָע." + ], + [ + "וְאִם אֶחָד בָּא אֶצְּלוֹ וּמְסַפֵּר לוֹ אֶת עִנְיָנָיו וּבְתוֹךְ סִפּוּרוֹ סִפֵּר לוֹ אֵיזֶה דָּבָר, שֶׁהוּא גְּנוּת לְעַצְמוֹ וְלַחֲבֵרוֹ, אֵינוֹ מֻתָּר לְהַאֲמִינוֹ, רַק עַל עַצְּמּוֹ (יא) וְלֹא עַל חֲבֵרוֹ." + ], + [ + "וְעַתָּה נַתְחִיל לְבָאֵר בְּעֶזְרַת ה' דִּין קַבָּלַת לָשׁוֹן הָרָע מֵאִישׁ, שֶׁהוּא מְהֵימָן כְּבֵי תְּרֵי {כשני עדים}, אוֹ מִמֵּסִיחַ לְפִי תֻּמּוֹ, אוֹ אִם יֵשׁ לוֹ עַל הַסִפּוּר הַהוּא דְּבָרִים הַנִּכָּרִים שֶׁהוּא אֱמֶת, וְאַף שֶׁבְּרֹב הַדִּינִים הֵם שָׁוִין, אַף עַל פִּי כֵן חִלַּקְּתִּי אוֹתָם כָּל אֶחָד וְאֶחָד בִּסְעִיפִין בִּפְנִי עַצְּמָן, מִפְּנֵי שֶׁיֵּשׁ פְּרָטִים אֲחָדִים, שֶׁמִּשְׁתַּנְּה כָּל אֶחָד בְּדִינוֹ מֵחֲבֵרוֹ, וְגַם שֶׁלֹּא יִתְעַרְבְּבוּ עֵינִי הַקּוֹרֵא מִפְּנִי רֻבֵּי הָעֲנָפִים, שֶׁמִּתְפַּשְּׁטִים מִכָּל אֶחָד וְאֶחָד. וְזֶה הֵחֵלִי בְּעֶזְרַת החוֹנִן לְאָדָם דַּעַת.", + "אִסּוּר קַבָּלַת לָשׁוֹן הָרָע הוּא אֲפִלּוּ אִם שָׁמַע מֵאִישׁ, שֶׁהוּא מְהֵימָן לֵה כְּדִבְרֵי שְׁנֵי עֵדִים, וּמַה שֶּׁכָּתַבְנוּ לְעֵיל בִּכְלָל ד' סָעִיף ה', דְּמֻתָּר לְגַלּוֹת הָעִנְיָן בְּהַצְּנִעַ לְרבּוֹ וּלְאִישׁ סוֹדוֹ, אִם יֵדַע, אֲשֶׁר יאֲמִין דְּבָרָיו כְּדִבְרֵי שְׁנִי עֵדִים, וּמֻתָּר לְרַבּוֹ לְקַבֵּל דָּבָר זֶה וְלִשְׂנֹא אוֹתוֹ וּלְהִתְרַחֵק מֵחֶבְרָתוֹ, עַד אֲשֶׁר יִוָּדַע לוֹ, שֶׁשָּׁב מִדַּרְכּוֹ הָרָעָה, הַיְנוּ שָׁם, שֶׁהוּא דָּבָר אֲשֶׁר לְפִי הָאֱמֶת מֻתָּר לְסַפֵּר בִּגְנוּתוֹ עֲבוּר זֶה, אִם לֹא עָשָׂה תְּשׁוּבָה, כֵּיוָן שֶׁעָבַר בְּמֵזִיד עַל עֲוֹן דָּבָר הַמְפֻרְסָם בְּיִשְׂרָאֵל, שֶׁהוּא אָסוּר, שֶׁאֵין לִתְלוֹת עָלָיו עוֹד שׁוּם זְכוּת, (כְּגוֹן, (יב) בְּמַעֲשֵׂה דְּטוּבִיָּה בִּפְסָחִים, {קי\"ג} שֶׁהוּא עִנְיַן נֵאוּף וְכַיּוֹצֵּא בָּזֶה), לֹא כֵן (יג) בְּדָבָר, שֶׁיֵּשׁ לִתְלוֹת עָלָיו זְכוּת, כְּגוֹן בְּחֶסְרוֹן יְדִיעַת אִסוּר הַמַּעֲשֶׂה, אוֹ אוּלַי בִּשְׁגָגָה בָּא לְיָדוֹ, אוֹ לְספֵּר עָלָיו דִּבְרֵי דֹּפִי וּגְנַאי בְּעָלְמָא, אוֹ בְּעִנְיַן שְׁלִילַת הַמַּעֲלוֹת, וְכַנּ\"ל בִּכְלָל ה' סָעִיף ב', אוֹ לִזְכֹּר עָלָיו מַּעֲשֵׂי אֲבוֹתָיו וּקְרוֹבָיו, אוֹ מַעֲשָׂיו הָרִאשׁוֹנִים, בְּוַדַּאי לֹא שַׁיָּךְ בָּזֶה מְהֵימָן כְּבֵי תְּרֵי {נאמן כשני עדים}, דְּמַאי הֱוֵי {שֶׁמּה יִּהיִה}, אִם הַדָּבָר הַזֶּה אֵינוֹ שֶׁקֶּר מֵעִקָּרוֹ, אַף עַל פִּי כֵן אָסְרָה הַתּוֹרָה לְהַמְסַפֵּר לְסַפֵּר בִּגְנוּתוֹ עֲבוּר זֶה, רַק לְדוּנוֹ לְצֶּדֶק בָּעִנְיָן הַזֶּה וְכַנַּ\"ל בִּכְלָל ד' סָעִיף ג'.", + "וּלְהַמְקַבֵּל גַּם כֵּן אָסוּר לְהַחְלִיט בְּלִבּוֹ אֶת חֲבֵרוֹ לִגְנוּת עֲבוּר זֶה, וְכַנַּ\"ל בִּכְלָל ו' סָעִיף ז', (וּמִלְּבַד אִסוּר הַקַּבָּלָה עוֹבֵר עַל לָאו דְּ\"לִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל\" עִם כַּמָּה עֲשִׂין וְלָאוִין הַמְבֹאָרִין לְעֵיל בַּפְּתִיחָה, כֵּיוָן שֶׁהַמְסַפֵּר בְּוַדַּאי עוֹבֵר עַל אִסוּר לָשׁוֹן הָרָע, כַּמְבֹאָר בְּכָל הַפּוֹסְקִים, דְּלָשׁוֹן הָרָע הוּא אֲפִלּוּ עַל אֱמֶת, וְהוּא בִּשְׁמִיעָתוֹ הֱבִיאוֹ לְאִסוּר זֶה, דְּאִלּוּ לֹא הָיָה רוֹצֶה לִשְׁמֹעַ מֵאִתּוֹ, לֹא הָיָה חֲבֵרוֹ בָּא לִכְלַל אִסוּר, וְכָל שֶׁיִּתְקַבֵּל יוֹתֵר לְפָנָיו דִּבְרֵי הַמְסַפֵּר וְיִהְיֶה אֲהַנּוּ מַעֲשָׂיו, יִהְיֶה יוֹתֵר גָּרוּעַ לְהַמְקַבֵּל גַּם כֵּן, שֶׁעַל יָדוֹ בָּא חֲבֵרוֹ לְאִסוּר גָּדוֹל כָּזֶה)." + ], + [ + "וַאֲפִלּוּ בִּכְגוֹן מַעֲשֵׂה דְּטוּבִיָּה הַנַּ\"ל, אֵינוֹ מֻתָּר לְקַּבֵּל סְתָם, רַקּ בְּהִצְטָרֵף אֶל זֶה שְׁנִי הַפְּרָטִים, שֶׁצָּרִיךְ לִזָּהֵר בָּהֶם בְּעִנְיַן הַקַּבָּלָה.", + "א דַּוְקָא אִם סִפֵּר לוֹ, שֶׁרָאָה דָּבָר זֶה בְּעַצְמוֹ, אֲבָל אִם (יד) שָׁמַע מִפִּי אֲחֵרִים, אֵין לְהַמְסַפֵּר הַזֶּה שׁוּם יִתְרוֹן כְּלָל.", + "ב אֲפִלּוּ אִם סִפֵּר לוֹ, שֶׁרָאָה בְּעַצְּמוֹ, אֵין מֻתָּר, רַק לְהַאֲמִינוֹ וּלְהַרְחִיק אֶת עַצְמוֹ מֵחֶבְרָתוֹ, עַד אֲשֶׁר יִוָּדַע, שֶׁשָּׁב מִדַּרְכּוֹ הָרָעָה, אֲבָל לֹא לֵילֵךְ וּלְסַפֵּר דָּבָר זֶה לַאֲחֵרִים, וּכְמוֹ שֶׁכָּתַבְנוּ לְעֵיל בִּכְלָל ד' סוֹף סָעִיף ה', וּמִכָּל שֶׁכֵּן שֶׁאֵין (טו) לְהַפְסִידוֹ בְּמָמוֹן אוֹ לְהַכּוֹתוֹ, חַס וְשָׁלוֹם, עַל יְדֵי זֶה." + ], + [ + "וְאִם מִי שֶׁסִפֵּר לוֹ הַלָשׁוֹן הָרָע עַל אֶחָד הָיָה (טז) מֵסִיחַ לְפִי תֻּמּוֹ בְּדָבָר זֶה, (וּמַּה נִּקְרָא לְפִי תֻּמּוֹ, יִתְבָּאֵר בִּבְאֵר מַיִם חַיִּים) דִּינָא הָכֵי {הדין כך}, אִם יֵשׁ בָּעִנְיָן הַזֶּה, אֲפִלּוּ אִם הוּא אֱמֶת, לְשָׁפְטוֹ לְצַּד הַזְּכוּת, אוֹ שֶׁעִנְיָן זֶה הוּא בְּעִנְיְנִי שְׁלִילַת הַמַּעֲלוֹת אוֹ אֶחָד מִשְׁאָר פְּרָטִים, שֶׁבֵּאַרְנוּ לְעֵיל בְּסָעִיף ז', אוֹ שֶׁזֶּה הַמְסַפֵּר (יז) לֹא רָאָה דָּבָר זֶה בְּעַצְּמוֹ, רַק שָׁמַע מִפִּי אֲחֵרִים, בְּוַדַּאי אָסוּר לְקַבֵּל הֵימֶנּוּ וּלְהַחְלִיט בְּלִבּוֹ לִגְנַאי עַל חֲבֵרוֹ. וַאֲפִלּוּ אִם אֵין בּוֹ אֶחָד מֵאֵלּוּ הַפְּרָטִים, (יח) מִכָּל מָקּוֹם, גַּם כֵּן יֵשׁ לִזָּהֵר, שֶׁלֹּא לְקַבֵּל מֵאִישׁ זֶה, הַמֵּסִיחַ לְפִי תֻּמּוֹ, דִּבְרֵי גְּנוּת עַל חֲבֵרוֹ, וְכָל שֶׁכֵּן שֶׁאָסוּר לִסְמֹךְ עַל זֶה לֵילֵךְ אַחַר כָּךְ (יט) וּלְסַפֵּר דָּבָר זֶה לַאֲחֵרִים אוֹ (כ) לְבַזּוֹתוֹ בִּדְבָרִים עבוּר זֶה, וְקַל וָחֹמֶר בֶּן בְּנוֹ שֶׁל קַל וָחֹמֶר לְעִנְיַן (כא) לְהַפְסִידוֹ עֲבוּר זֶה בְּמָמוֹן אוֹ לְהַכּוֹתוֹ, חַס וְשָׁלוֹם, דְּוַדַּאי אָסוּר מִן הַתּוֹרָה." + ], + [ + "וְאִם יֵשׁ עָלָיו (כב) דְּבָרִים הַנִּכָּרִים, שֶׁנִּרְאֶה עַל יְדֵי זֶה, שֶׁמַּה שֶּׁמְּסַפְּרִין עָלָיו הוּא אֱמֶת, דִּינָא הָכֵי {הדין כך}, אִם יֵשׁ בָּעִנְיָן הַזֶּה, אֲפִלּוּ אִם הַדָּבָר אֱמֶת, (כג) לְשָפְטוֹ לְצַּד זְכוּת, או בְּעִנְיְנִי שְלִילַת הַמַּעֲלות, או בְּכָל שְאָר הַפְּרָטִים, הַמְבֹאָרִים לְעֵיל בְּסָעִיף ז', לֹא שַׁיָּךְ בָּזֶה דְּבָרִים הַנִּכָּרִים, דְּוַדַּאי אָנוּ מְחֻיָּבִין לְדוּנוֹ לְכַף זְכוּת (כד) כֵּיוָן שֶׁהוּא אִישׁ בֵּינוֹנִי כְּדֵי שֶׁלֹּא יִתְבַּזֶּה עַל יְדֵי זֶה בְּעֵינֵינוּ וְכַנַּ\"ל, אֲבָל אִם הוּא דָּבָר אֲשֶׁר אֵין לִמְצֹא צַּד זְכוּת עַל הָעוֹשְׁקוֹ, (כה) מֻתָּר לְהאֲמִין וּלְקַבֵּל*.", + "*ובכל זאת צריכין להזהר מאד ולחקר בשבע חקירות, אם הם באמת דברים הנכרים, ולזהר בכל התנאים שצריך לזה וכדלקמן, כי היצר מטעה את האדם בזה מאד ומראה לו כמה דברים הנכרים שהם אמת, כדי שיאמין בזה וילכדנו על ידי זה ברשת של עון קבלת לשון הרע, ועל כן אל ימהר להקל בזה. " + ], + [ + "וְדַוְקָא אִם הֵם נִכָּרִים מַמָּשׁ, דְּהַיְנוּ (כו) שֶׁהֵם מַגִּיעוֹת לְעִנְיַן הַסִפּוּר, וְגַם רָאָה אֶת הַדְּבָרִים הַנִּכָּרִים בְּעַצְמוֹ. אֲבָל אִם הֵם רְחוֹקִין מִזֶּה רַק הוּא כְּעֵין דָּבָר הַנִּכָּר קְצָת, אוֹ שֶׁלֹּא רָאָה אֶת הַדְּבָרִים הַנִּכָּרִים בְּעַצְמוֹ (כז) רַק שְׁמָעָן מִפִּי אֲחֵרִים, אֵין לוֹ בָּזֶה שׁוּם יִתְרוֹן כְּלָל." + ], + [ + "וְדַע, דַּאֲפִלּוּ דְּבָרִים הַנִּכָּרִים מַמָּשׁ, אֵינוֹ מוֹעִיל רַק לְעִנְיַן, שֶׁעַל יְדֵי זֶה יִהְיֶה מֻתָּר לְהַאֲמִין בְּעַצְּמוֹ אֶת הַדָּבָר שֶׁמְּסַפְּרִין לוֹ, אֲבָל לְעִנְיַן לֵילֵךְ אַחַר כָּךְ וּלְסַפֵּר דָּבָר זֶה לַאֲחֵרִים, לֹא מְהַנֵּי {לא מועיל}, דְּלֹא עָדִיף, מֵאִם רָאָה בְּעַצְמוֹ דְּבַר גְּנוּת עַל חֲבֵרוֹ, (כח) שֶׁאָסוּר לְסַפֵּר אַחַר כָּךְ לַאֲנָשִׁים, וּכְמוֹ שֶׁמְּבֹאָר לְעֵיל בִּכְלָל ד' סָעִיף ג' וְד'. וְדַע עוֹד (כט) דִּבְכָל אֹפֶן אָסוּר לִסְמֹךְ עַל הֶתֵּר זֶה שֶׁל דְּבָרִים הנִּכָּרִים מַמָּשׁ (ל) לְהַפְסִידוֹ עַל יְדֵי זֶה בְּמָמוֹן (לא) אוֹ לְהַכּוֹתוֹ." + ], + [ + "וְלִפְעָמִים (לב) נִתָּן רְשׁוּת לְבֵית דִּין מִפְּנֵי צֹרֶךְ שָׁעָה, כְּגוֹן, שֶׁאֶחָד בָּא לִצְעֹק לִפְנֵיהֶם עַל דְּבַר גְּנֵבָה שֶׁנִּגְנַב מִמֶּנּוּ, וְהוּא מְשַׁעֵר בְּוַדַּאי בִּדְבָרִים הַנִּכָּרִים מַמָּשׁ, שֶׁפְּלוֹנִי גָּנַב מִמֶּנּוּ הַחֵפֶץ, וְגַם הַבֵּית דִּין רוֹאִין אֶת הַדְּבָרִים הַנִּכָּרִים, אוֹ שֶׁעֵדִים הֵעִידוּ לִפְנֵיהֶם עַל הַדְּבָרִים הַנִּכָּרִים, נִתָּן לָהֶם רְשׁוּת לְהַכּוֹתוֹ, כְּדֵי שֶׁיּוֹדֶה. אֲבָל לְיָחִיד, אוֹ אֲפִלּוּ לְבֵית דִּין, רַק שֶׁלֹּא נִתְבָּרֵר לָהֶם הַדְּבָרִים הַנִּכָּרִים, כִּי אִם עַל יְדֵי הַתּוֹבֵעַ, לֹא נִתָּן רְשׁוּת הַזֶּה." + ], + [ + "וּמִזֶּה תִּרְאֶה, כַּמָּה אֲנָשִׁים טוֹעִין בְּעִנְיָנִים אֵלּוּ, שֶׁאִם נִגְנָב לָהֶם חֵפֶץ, וְיֵשׁ לָהֶם עַל אֶחָד חֲשָׁד, אוֹמְרִים לְטוֹבֵי הָעִיר, שֶׁיֵּשׁ לָהֶם עַל אֶחָד דְּבָרִים הַנִּכָּרִים, וְהֵם מַכִּים וְעוֹנְשִׁין, שֶׁלֹּא מִן הַדִּין, כְּדֵי שֶׁיּוֹדֶה. וּבֶאֱמֶת הוּא שֶׁלֹּא כַּדִּין, דְּלוּ יְהֵא דִּדְבָרִים הַנִּכָּרִים הוּא כְּמוֹ רְאָיָה לְעֶצֶם הַמַּעֲשֶׂה, וְטוֹבֵי הָעִיר חֲשִׁיבֵי כְּמוֹ בֵּית דִּין, הֲלֹא צָרִיךְ, שֶׁיֵּדְעוּ מִתְּחִלָּה שֶׁנִּגְנַב, וְגַם עֵדִים לְהַדְּבָרִים הַנִּכָּרִים, אוֹ שֶׁהֵם בְּעַצְמָם יִרְאוּ (כְּמוֹ בְּמַעֲשֶׂה דְּמַר זוּטְרָא), אֲבָל לֹא לִסְמֹךְ עַל הַתּוֹבֵעַ וּלְהַכּוֹת אֶת יִשְׂרָאֵל בְּחִנָּם. וַאֲפִלּוּ רַק לְהַאֲמִין לַתּוֹבֵעַ בַּלֵּב, שֶׁאִישׁ זֶה גָּנַב מֵאִתּוֹ, אָסוּר מִפְּנִי קַבָּלַת לָשׁוֹן הָרָע, וְעַל אַחַת כַּמָּה וְכַמָּה לִסְמֹךָ עַל זֶה וּלְהַכּוֹתוֹ, דְּאִסוּר גָּדוֹל עוֹשִׂים בָּזֶה, וְעוֹבְרִים עַל לָאו דְּ\"לֹא יוֹסִיף\"." + ] + ] + }, + "Principle 8": { + "Opening Comments": [ + "הִנֵּה בַּכְּלָלִים שֶׁעָבְרוּ בֵּארְנוּ, מַה נִּקְּרָא לָשׁוֹן הָרָע בְּכָל עִנְיָנָיו, וְכֵן כְּהַאי גַּוְנָא {וכן כיוצא בזה} בְּדִין קבָּלַת לָשׁוֹן הָרָע. וְעַתָּה בִּכְלָל זֶה נְבָאֵר בְּאִסוּר סִפּוּר לָשׁוֹן הָרָע, שֶׁאָסְרָה לָנוּ התּוֹרָה, מַהוּתוֹ שֶׁל המְסַפֵּר, וְאֶת שֶׁהוּא מְסַפֵּר עָלָיו, וְהָאִישׁ שֶׁהוּא מְסַפֵּר לְפָנָיו, הַכֹּל כְּסִדְרָן, וְכֵן כְּהַאי גַּוְנָא נְבָאֵר בְּעִנְיַן קַבָּלַת לָשׁוֹן הָרָע, וְלָכֵן אַל יִפָּלֵא בְּעֵינִי הַקּוֹרֵא, כִּי לִפְעָמִים אֲנִי מעְתִּיק דָּבָר פָּשׁוּט מְאֹד, וְהוּא מִפְּנֵי שֶׁיִּהְיוּ הֶמְשֵׁךְ המַאֲמָרִים כְּסִדְרָן, אוֹ מִפְּנֵי שֶׁהוּא דָּבָר, שֶׁרַבִּים מִשְׁתַּבְּשִׁין בָּזֶה, וְגַם כְּשֶׁיְּעַיֵּן הֵיטֵב, יִמְצָּא בְּסוֹף כָּל עִנְיָן דְּבר חִדּוּשׁ. וְרִאשׁוֹנָה נְבָאֵר אֶת מהוּתוֹ שֶׁל המְספֵּר." + ], + "": [ + [ + "אֵין חִלּוּק בְּאִסוּר סִפּוּר לָשׁוֹן הָרָע, בֵּין אִם הַמְסַפֵּר אִישׁ אוֹ (א) אִשָּׁה, קָרוֹב אוֹ רָחוֹק, אַף דִּרְגִילוּת הוּא כַּמָּה פְּעָמִים, (ב) שֶׁלֹּא יַקְפִּיד הָאִישׁ, שֶׁנֶּאֱמַר הַגְּנוּת עָלָיו, עַל הַמְסַפֵּר מִצַּד אַהֲבַת הַקֻּרְבָה אֲשֶׁר בֵּינֵיהֶם, וְגַם דֶרֶךְ קָרוֹב הוּא, כְּשֶׁמְסַפֵּר לְאֶחָד עַל קְרוֹבוֹ, אֵינֶנּוּ מְכַוֵּן לְגַנּוֹתוֹ בְּעֶצֶם, רַק מִפְּנִי קִנְאַת הָאֱמֶת, שֶׁלְּפִי דַּעְתּוֹ, שֶׁלֹּא כַּהֹגֶן עָשָׂה לְאִישׁ פְּלוֹנִי בְּעִנְיַן פְּלוֹנִי, אַף עַל פִּי כֵן (ג) אִם טָעָה בְּדִמְיוֹנוֹ בָּזֶה, דְּהַיְנוּ, שֶׁמִּהֵר לְהַחְלִיטוֹ לְכַף חוֹב, וְעַל פִּי אֱמֶת לֹא הָיָה חַיָּב בָּזֶה, אֵין דָּבָר זֶה יוֹצֵּא מִכְּלַל לָשׁוֹן הָרָע גְּמוּרָה." + ], + [ + "וְעַתָּה נַתְחִיל לְבָאֵר עַל מִּי אָסְרָה הַתּוֹרָה לְסַפֵּר לָשׁוֹן הָרָע. אִסוּר לָשׁוֹן הָרָע הוּא בֵּין עַל אִישׁ אוֹ אִשָּׁה, וְאֵין חִלּוּק (ד) בֵּין אִשְׁתּוֹ לְאִשָּׁה אַחֶרֶת, וְרַבִּים נִכְשָׁלִין בָּזֶה, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, שֶׁהֻתַּר בְּעֵינִיהֶם לְסַפֵּר גְּנוּת עַל אִשְׁתּוֹ וּבֵית חוֹתְנוֹ לִפְנִי אֶחָיו וּבֵית אָבִיו, וּמִדִּינָא אֵין שׁוּם נָפְקָּא מִנַּה בָּזֶה, אִם לֹא שֶׁהוּא מְכַוֵּן בָּזֶה לְתוֹעֶלֶת עַל לְהַבָּא וְלֹא לְגַנּוֹתָם, וְגַם לֹא יְעָרֵב בִּדְבָרָיו שׁוּם שֶׁקֶר, וְכָל דִּינוֹ הוּא כְּפִי מַה שֶּׁמְּבֹאָר לְקַמָּן בִּכְלָל י' מִסָעִיף י\"ג וָאֵילָךְ, עַיֵּן שָׁם." + ], + [ + "וְלִפְעָמִים (ה) שַׁיָּךְ אִסוּר לָשׁוֹן הָרָע, אֲפִלּוּ עַל קָטָן, כְּגוֹן, לְסַפֵּר גְּנוּתוֹ שֶׁל יָתוֹם קָטָן, שֶׁמְּגַדְּלִין אוֹתוֹ אֲחֵרִים בְּתוֹךְ בֵּיתָם, דְּעַל יְדֵי זֶה יוּכל לְהִסָבֵב, שֶׁיְּגָרְשׁוּ אוֹתוֹ מֵאִתָּם, וְכֵן כָּל כְּהַאי גַּוְנָא, הֵיכָא שֶׁעַל יְדֵי סִפּוּרוֹ יְסוֹבֵב לְהַזִּיק לְהַקָּטָן אוֹ לְהָצֵּר לוֹ עַל יְדֵי זֶה (ואִם הוּא דָבָר, מפורסָם עַל קָּטָן זֶה, עיֵּן לְעֵיל בִּכלָל ב' סָעִיף ג' וסָעיף ט' וּבחֵלֶק ב' בִּכְלָל ב' סָעִיף ג'). וְאִם מְכַוֵּן בְּסַפְּרוֹ לְסַלֵּק הַנְּזָקִין, שֶׁבָּאִין עַל יְדֵי זֶה הַקָּטָן, (ו) וּלְהַדְרִיךְ אוֹתוֹ בְּדֶרֶךְ יְשָׁרָה מֻתָּר, אַךְ צָּרִיךְ, שֶׁיֵּדַע מִתְּחִלָּה בְּבֵרוּר, שֶׁהַסִפּוּר הוּא אֱמֶת, וְלֹא לְמַהֵר לִסְמֹךְ עַל זֶה שֶׁשָּׁמַע מִפִּי אֲחֵרִים, וּכְמוֹ שֶׁיְּבֹאַר לְקַמָּן בִּכְלָל י', עַיֵּן שָׁם הֵיטֵב, (ז) גַּם צָּרִיךְ לִרְאוֹת אֶת הַנּוֹלָד עַל יְדֵי סִפּוּרוֹ, כִּי פְּעָמִים הַרְבֵּה יוֹצֵּא מִשְׁפָּט מְעֻקָּל מֵעִנְיָנִים כָּאֵלּוּ." + ], + [ + "וְדַע, דְּאִסוּר סִפּוּר לָשׁוֹן הָרָע הוּא אֲפִלּוּ עַל עַם הָאָרֶץ, כִּי גַּם הוּא בִּכְלַל עַם ה' וְצִבְאוֹתָיו, שֶׁהוֹצִיאָם מִמִּצְרַיִם וְכָל שֶׁכֵּן אִם הוּא תַּלְמִיד חָכָם, בְּוַדַּאי הַמְסַפֵּר לָשׁוֹן הָרָע עָלָיו עֲוֹנוֹ גָּדוֹל הַרְבֵּה יוֹתֵר, וְאָמְרוּ חֲז\"ל: כָּל הַמְסַפֵּר אַחַר מִטָּתוֹ שֶׁל תַּלְמִיד חָכָם נוֹפֵל בַּגֵּיהִנֹּם, שֶׁנֶּאֱמַר וְכוּ', וְכַמָּה פְּעָמִים נִכְנָס עַל יְדֵי זֶה בִּכְלַל מְבַזֶּה תַּלְמִיד חָכָם, וְיָדוּעַ גֹּדֶל עָנְשׁוֹ שֶׁל הַמְבַזֶּה תַּלְמִיד חָכָם, כִּדְאִיתָא בְּחֵלֶק {דף צ\"ט} (וְנִפְסַק כֵּן בְּיוֹרֶה דֵּעָה בְּסִימָן רמ\"ג סָעִיף ו', שֶׁהוּא בִּכְלַל {במדבר ט\"ו ל\"א}: \"כִּי דְּבַר ה' בָּזָה וְכוּ' הִכָּרֵת תִּכָּרֵת הַנְּפֶשׁ הַהִיא\"), אַךְ הַיֵּצֶר הָרָע מֵסִית לָאָדָם, דְּלֹא שַׁיָּךְ כְּלָל דִּין מְבַזֶּה תַּלְמִיד חָכָם, רַק בִּזְמַן הַגְּמָּרָא, שֶׁהָיוּ חֲכָמִים בְּיוֹתֵר, אֲבָל לֹא עַל אֵלּוּ שֶׁבִּזְמַנֵּנוּ, וְהוּא טָעוּת גָּמוּר, דְּכָל תַּלְמִיד חָכָם הוּא לְפִי הַדּוֹר, וַאֲפִלּוּ בִּזְמַנֵּנוּ, אִם הוּא רַק רָאוּי לְהוֹרוֹת וְיָגֵעַ בַּתּוֹרָה נִקְרָא תַּלְמִיד חָכָם, וְהַמְבַזֶּה אוֹתוֹ, אֲפִלּוּ בִּדְבָרִים בְּעָלְמָא {סתם}, וַאְפִלּוּ שֶׁלֹּא בְּפָנָיו, עָוֹן פְּלִילִי הוּא, וְחַיָּב נִדּוּי עַל זֶה, כִּדְאִיתָא בְּיוֹרֶה דֵּעָה בְּסִימָן רמ\"ג סָעִיף ז' וּבְסִימָן של\"ד בַּשַּׁ\"ךְ סִימָּן קָטָן ס\"ח, וְכָל שֶׁכֵּן אִם התַּלְמִיד חָכָם הַזֶּה הוּא מוֹרֵה הוֹרָאָה בָּעִיר, דִּבְוַדַּאי אִסוּר הַמְבַזֵּהוּ הוּא חָמוּר הַרְבֵּה יוֹתֵר, דְּמִלְּבַד שֶׁהוּא מֻכְרָח לְהַחְזִיק אוֹתוֹ לְחָכָם וְלִנְהֹג בּוֹ כָּבוֹד, אַחֲרֵי שֶׁהוּא סוֹמֵךְ עַל הוֹרָאוֹתָיו, עוֹד בְּסִפּוּרוֹ עָלָיו דִּבְרֵי גְּנוּת הוּא מוֹנִעַ אֶת הָרַבִּים מֵעֲבוֹדַת ה', כִּי עַל יְדֵי זֶה אָמוֹר יֹאמְרוּ שְׁאָר הָעָם: מַה נֵּלֵךְ וְנִדְרש מֵאִתּוֹ עִנְיְנִי הַדִּינֵי תּוֹרָה שֶׁבֵּינֵינוּ, אַחֲרֵי שֶׁלֹּא יוּכַל לְתַוֵּךְ בֵּינֵינוּ? וּמִתּוֹךְ זֶה כָּל אֶחָד בּוֹנֶה בָּמָּה לְעַצְמּוֹ, (וְעוֹד כַּמָּה קִלְקוּלִים, יַאֲרִיךְ זִכְרָם, ה' יִשְׁמְרֵנוּ)." + ], + [ + "וְכָל זֶה הָאִסוּר שֶׁל לָשׁוֹן הָרָע הוּא דַּוְקָא עַל אִישׁ, שֶׁעַל פִּי דִּין תּוֹרָה הוּא עֲדַיִן בִּכְלַל \"עֲמִיתֶךָ\" דְּהַיְנוּ עַם שֶׁאִתְּךָ בַּתּוֹרָה וּבְמִצְּוֹת, אֲבָל אוֹתָן הָאֲנָשִׁים, שֶׁמַּכִּירָם, שֶׁיֵּשׁ בָּהֶם אֶפִּיקוֹרְסוּת, (ח) מִצְּוָה לְגַנּוֹתָם וּלְבַזּוֹתָם, בֵּין בִּפְנֵיהֶם וּבֵין שֶׁלֹּא בִּפְנֵיהֶם, בְּכָל מַה שֶּׁהוּא רוֹאֶה עֲלֵיהֶם, (ט) אוֹ שֶׁשּׁוֹמֵעַ עֲלֵיהֶם, דִּכְתִיב: \"לֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ\", וְ\"לֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ\", וְהֵם אֵינָם בִּכְלָל זֶה, שֶׁאֵינָם עוֹשִׂים מַעֲשֵׂה עַמְּךָ, וְנֶאֱמַר {תהלים קל\"ט כ\"א}: \"הֲלוֹא מְשַׂנְאֶיךָ ה' (י) אֶשְׂנָא וּבִתְקוֹמְמֶיךָ אֶתְקוֹטָט\" וְכוּ', וְאֶפִּיקוֹרֵס (יא) נִקְרָא הַכּוֹפֵר בַּתּוֹרָה וּבַנְּבוּאָה מִיִּשְׂרָאֵל, בֵּין בַּתּוֹרָה שֶׁבִּכְתָב וּבֵין בַּתּוֹרָה שֶׁבְּעַל פֶּה, וַאֲפִלּוּ הוּא אוֹמֵר, כָּל הַתּוֹרָה מִן הַשָּׁמַיִם, חוּץ מִפָּסוּק אֶחָד אוֹ קַל וָחֹמֶר אֶחָד אוֹ גְּזֵרָה שָׁוָה אֶחָת אוֹ דִּקְדּוּק אֶחָד, גַּם הוּא בַּכְּלָל הַזֶּה." + ], + [ + "וְדַוְקָא אִם שָׁמַע מֵהֶם בְּעַצְמוֹ דִּבְרֵי אֶפִּיקוֹרְסוּת, אֲבָל אִם אֲחֵרִים אָמְרוּ לוֹ, אָסוּר לִסְמֹךְ עַל זֶה לְגַנּוֹתָם, בֵּין בִּפְנֵיהֶם וּבֵין שֶׁלֹּא בִּפְנֵיהֶם, וְגַם אֵין לוֹ לְהַחְלִיט דָּבָר זֶה בַּלֵּב כְּדִין אִסוּר קַבָּלַת לָשׁוֹן הָרָע, וְכַנַּ\"ל בִּכְלָל ו', רַק צָרִיךְ לוֹ לְעֵת עַתָּה לָחוּשׁ לְעַצְמוֹ (יב) וְגַם לְהַזְהִיר לַאֲחֵרִים בַּסֵתֶר, שֶׁלֹּא יִתְחַבְּרוּ לְעֵת עַתָּה עִמָּהֶם, עַד שֶׁיִּתְבָּרֵר הַדָּבָר. וְכָל זֶה דַּוְקָא בִּשְׁמִיעָה בְּעָלְמָא, אֲבָל אִם (יג) מֻחְזָקִּין בָּעִיר לְאֶפִּיקוֹרְסִים, דִּינוֹ כְּאִלּוּ מַכִּירָם בְּעַצְּמוֹ." + ], + [ + "וְדַע עוֹד, דְּאִם מֻחְזָק בָּעִיר לְרָשָׁע (יד) מִפְּנֵי שְׁאָר עִנְיְנֵי עֲבֵרוֹת, שֶׁמֻּתָּר עֲבוּרָם לְגַנּוֹתוֹ, (טו) גַּם כֵּן דִּינָא הָכֵי {כך}, (ועַיּן בִּבְאֵר מַיִם חיִּים הפּרָטִים, שֶׁצָּרִיךְ לָזִה), וְאֵיזֶהוּ מֻחְזָק? כָּל שֶׁהֻסְכַּם בִּפְנִי אַנְשֵׁי הָעִיר לְרָשָׁע, עַד שֶׁלֹּא יִפּל לָהֶם בּוֹ סָפֵק (מֵחֲמַת שְׁמוּעוֹת הָרָעוֹת, שֶׁיּוֹצְאוֹת עָלָיו תָּמִיד מֵעִנְיְנִי נֵאוּף וְכַיּוֹצֵא בָּזֶה, דְּבָרִים שֶׁנִּתְפַּשֵּׁט יְדִיעַת אִסוּרָן בְּכָל יִשְׂרָאֵל), אֲבָל אִם יָצָא עָלָיו קוֹל בְּעָלְמָא בִּלְבַד, אָסוּר לִסְמֹךְ עַל זֶה לְגַנּוֹתוֹ, חַס וְשָׁלוֹם, וַאֲפִלּוּ לְהַחְלִיט בַּלֵּב אָסוּר, וּכְמוֹ שֶׁבֵּאַרְנוּ לְעֵיל בִּכְלָל ז'. (וְאַף שֶׁיָּרֵאתִי מְאֹד לְהַעְתִּיק דִּין הַזֶּה מִפְּנִי בַּעֲלֵי הַלָּשׁוֹן, שֶׁכְּשֶׁיִּשְׁמְעוּ עַל אֶחָד שֶׁמֶץ דְּבַר מַה, תֵּכֶף יַחְזִיקוּ אֶת הָאִישׁ הַהוּא לְמֻחְזָק בְּרֶשַׁע וִיגַנּוּ אוֹתוֹ וְיִתְלוּ אֶת הַהֶתֵּר בַּסֵפֶר הַזֶּה, עִם כָּל זֶה לֹא הִשְׁמַטְתִּיו, כְּמַאֲמָרָם זַ\"ל בְּבָבָא בַּתְרָא {דף פ\"ט} עַל רַבָּן יוֹחָנָן בֶּן זַכַּאי, אֲמָרָה וּמֵהַאי קָרָא אֲמָרָה, {הושע י\"ד י'}: \"כִּי יְשָׁרִים דַּרְכֵי ה' וְצַּדִּיקִים יֵלְכוּ בָם וּפוֹשְׁעִים יִכָּשְׁלוּ בָם\")." + ], + [ + "וְדַע, דְּמַה שֶּׁיֵּשׁ אוֹמְרִים, {טז} דְּמֻתָּר לְסַפֵּר לָשׁוֹן הָרָע עַל בַּעֲלֵי הַמַּחֲלֹקֶת, (יז) דַּוְקָּא אִם הוּא רוֹאֶה, שֶׁעַל יְדֵי שֶׁיְּגַלֶּה לִפְנֵי אֲנָשִׁים אֶת גֹּדֶל תַּרְמִיתָם בְּזֶה הָעִנְיָן, וְיִרְאוּ שֶׁאֵין הַדִּין עִמָּם, מִתּוֹךְ זֶה תֻּשְׁבַּת הַמַּחֲלֹקֶת, אֲבָל בְּלָאו הָכִי {בלי זה} אֵין שׁוּם חִלּוּק בַּדָּבָר. גַּם צָרִיךְ לְאֵלּוּ הַפְּרָטִים שֶׁאֲבָאֵר:", + "א שֶׁהַדְּבָרִים, שֶׁעַל יָדָן הֻסְכַּם בְּדַעְתּוֹ שֶׁהֵם בַּעֲלֵי מַחֲלֹקֶת, יֵדַע מֵעַצְּמוֹ, וְלֹא יִסְמֹךְ בָּזֶה עַל שְׁמִיעָה מֵאֲחֵרִים, אִם לֹא (יח) שֶׁנִּתְבָּרֵר לוֹ שֶׁהוּא אֱמֶת.", + "ב צָרִיךְ (יט) שֶׁיְּכַוֵּן לַתּוֹעֶלֶת הַנַּ\"ל, וְלֹא מִצַּד שִׂנְאָה.", + "ג אִם בְּאֶפְשָׁרוּתוֹ לְהַשְׁקִּיט הַמְּרִיבָה (כ) בְּאֹפֶן אַחֵר, שֶׁלֹּא יִצְטָרֵךְ לְדַבֵּר עֲלֵיהֶם, כְּגוֹן, עַל יְדֵי (כא) הוֹכָחָה וְכַיּוֹצֵּא בָּזֶה, אָסוּר לוֹ לְסַפֵּר לָשׁוֹן הָרָע עֲלֵיהֶם, אִם לֹא שֶׁהוּא יָרֵא לְהוֹכִיחָם, פֶּן כְּשֶׁיֵּדְעוּ בַּעֲלֵי הַמַּחֲלֹקֶּת מִזֶּה, שֶׁאֵין דַּעְתּוֹ עִמָּהֶם, יָפֵרוּ עֲצָתוֹ, וְשׁוּב לֹא יִהְיֶה לוֹ עֵצָּה, אֵיךְ לְתַקֵּן אֶת הַדָּבָר, אַךְ בְּעִנְיָן כָּזֶה צָּרִיךְ שִׁקּוּל הַדַּעַת גָּדוֹל, וְלֹא יְמַהֵר לְהַחְלִיט הַדָּבָר בְּדַעְתּוֹ לְהַטִּיל שֵׁם בַּעֲלֵי הַמַּחֲלֹקֶת עַל צַד אֶחָד, רַק שֶׁיִּתְבּוֹנֵן הֵיטֵב עַל פִּי הַתּוֹרָה, מִי הֵם בַּעֲלֵי הַמַּחֲלֹקֶת. וְאִם אֵינוֹ יָכוֹל לְבָרֵר בְּדַעְתּוֹ הַדִּין עִם מִי, שֵׁב וְאַל תַּעֲשֶׂה - עָדִיף." + ], + [ + "וְדַע עוֹד, דַּאֲפִלּוּ (כב) לְבַזּוֹת וּלְחָרֵף אֶת הַמֵּתִים גַּם כֵּן אָסוּר, וְכָתְבוּ הַפּוֹסְקִים, דְּיֵשׁ תַּקָּנָה וְחֵרֶם קַדְמוֹנִים, שֶׁלֹּא לְהוֹצִּיא לַעַז וְשֵׁם רָע עַל הַמֵּתִים. וְכָל זֶה אֲפִלּוּ אִם הַמֵּת עַם הָאָרֶץ, וְכָל שֶׁכֵּן אִם הוּא תַּלְמִיד חָכָם, בְּוַדַּאי הַמְבַזֶּה אוֹתּוֹ עֲוֹן פְּלִילִי הוּא, וְחַיָּב נִדּוּי עַל זֶה, כְּמוֹ שֶׁנִּפְסַק בְּיוֹרֶה דֵּעָה בְּסִימָן רמ\"ג סָעִיף ז'. וְאִסוּר שֶׁל הַמְבַזֶּה תַּלְמִיד חָכָם הוּא אֲפִלּוּ אִם מְבַזֶּה אוֹתוֹ בְּעַצְּמוֹ, (כג) וְכָל שֶׁכֵּן שֶׁאָסוּר לְבַזּוֹת אֶת דִּבְרֵי תּוֹרָתוֹ." + ], + [ + "וְעַתָּה נְבָאֵר לִפְנִי מִי אָסוּר לְסַפֵּר לָשׁוֹן הָרָע. דַּע, דְּאֵין שׁוּם חִלּוּקּ בְּאִסוּר הַסִפּוּר, בֵּין אִם הוּא מְסַפֵּר לַאֲנָשִׁים אֲחֵרִים, קְרוֹבָיו אוֹ רְחוֹקָיו אוֹ לְאִשְׁתּוֹ, אִם לֹא שֶׁהוּא דָּבָר, שֶׁצָּרִיךְ לְהוֹדִיעָהּ מִפְּנִי הַתּוֹעֶלֶת, שֶׁתִּהְיֶה מִזֶּה עַל לְהַבָּא, כְּגוֹן, שֶׁהִיא מַקֶּפֶת לאֲנָשִׁים רָעִים, שֶׁיִּהְיֶה קָשֶׁה אַחַר כָּךְ לְהוֹצִּיא מֵהֶם, עַל כֵּן הוּא מְסַפֵּר לָּה אֶת טִבְעָם הָרַע וּמַזְהִירָהּ, שֶׁלֹּא לְהַקִּיף לָהֶם. וְהוּא הַדִּין, שֶׁשֻּׁתָּף יְסַפֵּר כָּזֶה לְשֻׁתָּפוֹ עַל אֵיזֶה אֲנָשִׁים, שֶׁבְּדַעְתּוֹ אֵינָם בְּחֶזְקַּת נֶאֱמָנִים, וְכָל כְּהַאי גַּוְנָא, (וּכְעֵין שֶׁאָמְרוּ בְּקִדּוּשִׁין {דף נ\"ב}: אַל יִכָּנְסוּ תַּלְמִידֵי ר' מֵּאִיר לְכָאן, מִפְּנִי שֶקַּנְטְרָנִים הֵם וְכוּ'). וַאֲפִלּוּ אִם אֵינו מַכִּיר בְּעַצְמו אֶת טִבְעָם הָרַע, רַק שָׁמַע עֲלֵיהֶם, גַּם כֵּן מֻתָּר לְסַפֵּר לָּה, מַה שֶּׁשָּׁמַע עֲלֵיהֶם, וּלְהַזְהִירָה עַל לְהַבָּא, אַף שֶׁאֵין לוֹ לְהַאֲמִין בְּהַחְלָטָה, לְמַה שֶּׁשָּׁמַע עֲלֵיהֶם, הָא עַל כָּל פָּנִים לָחוּשׁ מִבָּעֵי, (אַךְ בְּאֹפֶן זֶה לֹא יְסַפֵּר לָּה בְּלָשׁוֹן שֶׁיִּהְיֶה מוּכָח מִדְּבָרָיו, שֶׁמְּקַּבֵּל בְּהַחְלָטָה מַה שֶּׁשָּׁמַע, רַק יֹאמַר לָּה: שָׁמַעְתִּי עַל פְּלוֹנִי כָּךְ וְכָךְ, עַל כֵּן הִזָּהֲרִי, שֶׁלֹּא תַּקִּיפֶנּוּ). אֲבָל בְּלָאו הָכִי אֵין שׁוּם חִלּוּק בַּדָּבָר, (וְרַבִּים מִשְׁתַּבְּשִׁין בָּזֶה, שֶׁמְסַפְּרִין לִנְשׁוֹתֵיהֶם, כָּל מַה שֶּׁאֵרַע לָהֶם עִם פְּלוֹנִי וּפְלוֹנִי (כד) בְּבֵית הַמִּדְרָשׁ אוֹ בַּשּׁוּקּ, וְהִנִּה מִלְּבַד אִסוּר לָשׁוֹן הָרָע, עוֹד הוּא מַרְבֶּה בָּזֶה מַחֲלֹקֶת, כִּי הִיא בְּוַדַּאי תִּטֹּר הַשִּׂנְאָה וְתָרִיב עֲבוּר זֶה עִם פְּלוֹנִי אוֹ עִם אַנְשֵׁי בֵּיתוֹ, וְגַם תְּסִיתֵהוּ לֵילֵךְ עוֹד וְלָרִיב עִם פְּלוֹנִי עֲבוּר זֶה, וְסוֹף דָּבָר יִהְיֶה, שֶׁהִיא בְּעַצְמָה תְּבַזֵּהוּ עֲבוּר זֶה, עַל כֵּן הַשּׁוֹמֵר נַפְשׁוֹ יִשְׁמֹר אֶת עַצְּמוֹ מְאֹד, שֶׁלֹּא לְגַלּוֹת לְאִשְׁתּוֹ מֵעִנְיָנִים כָּאֵלּוּ)." + ], + [ + "וְגַם אֵין חִלּוּק בְּאִסוּרוֹ, בֵּין אִם הסִפּוּר הָיָה לִפְנִי אֲנָשִׁים, שֶׁאֵינָם קְרוֹבָיו שֶׁל הָאִישׁ, שֶׁהוּא מְסַפֵּר עָלָיו אוֹ לִפְנִי קְרוֹבָיו. וַאֲפִלּוּ אָח עַל אָחִיו אֵצֶּל אָבִיו, גַּם כֵּן לָשׁוֹן הָרָע גְּמוּרָה הִיא. וַאֲפִלּוּ אִם הוּא מְכַוֵּן בַּסִפּוּר, (כה) כְּדֵי שֶׁקְּרוֹבָיו יוֹכִיחוּהוּ עַל זֶה, גַּם כֵּן אָסוּר, דְּהָיָה לוֹ לְהוֹכִיחוֹ תְּחִלָּה בֵּינוֹ לְבֵין עַצְּמוֹ, וְלֹא לֵילֵךְ תֵּכֶף וּלְסַפֵּר קְלוֹנוֹ, אִם לֹא שֶׁהוּא מְשַׁעֵר שֶׁתּוֹכַחְתּוֹ לֹא תּוֹעִיל לוֹ, אָז מֻתָּר." + ], + [ + "וְדַע עוֹד, דְּאִסוּר לָשׁוֹן הָרָע הוּא אֲפִלּוּ אִם מְגַנְּה אוֹתוֹ בִּפְנֵי יִשְׂרָאֵל, וְכָל שֶׁכֵּן אִם מְגַנֵּהוּ בִּפְנִי נָכְרִים, דַּעֲוֹנוֹ גָּדוֹל הַרְבֵּה יוֹתֵר, כִּי מִלְּבַד שֶׁהוּא מְבַזֶּה כְּבוֹד יִשְׂרָאֵל וּמְחַלֵּל כְּבוֹד שָׁמַיִם עַל יְדֵי זֶה, עוֹד הוּא גּוֹרֵם בָּזֶה רָעָה רַבָּה לַחֲבֵרוֹ, כִּי אִם יְסַפֵּר עַל חֲבֵרוֹ בִּפְנִי יִשְׂרָאֵל עִנְיַן גְּנוּת, לֹא יַחְלִיט תֵּכֶף לִדְבָרָיו, אֲבָל אִם יְסַפֵּר עַל יִשְׂרָאֵל בִּפְנֵי נָכְרִי, שֶׁהַיִּשְׂרָאֵל הַזֶּה הוּא רַמַּאי וּמְאַנֶּה לַבְּרִיּוֹת וְכַיּוֹצֵּא בָּזֶה, יַחְלִיט תֵּכֶף לָזֶה וִיפַרְסֵם דָּבָר זֶה בִּפְנִי כֹּל, (וּכעֵין זֶה אִיתָא בַּתּוספות בְּבָבָא בַּתרָא דַּף ל\"ט, בַּמֶּה שִׁפֵּרשׁוּ הַנָּפְקָּא מִנַּה בֵּין לָשׁון הָרָע, למִחָאָה, עַיֵּן שָׁם) וִיסֻבַּב לוֹ הֶזֵּק וְצַּעַר מִזֶּה. וְכָל שֶׁכֵּן אִם הוּא הוֹלֵךְ וּמַלְשִׁין עַל יִשְׂרָאֵל בִּפְנִי נָכְרִים, בְּוַדַּאי עֲוֹנוֹ גָּדוֹל מִנְּשֹא, כִּי הוּא נִכְנָס עַל יְדֵי זֶה בִּכְלַל הַמַּלְשִׁינִים, וְדִּינוֹ שָׁוֶה לְאֶפִּיקוֹרֵס וְהַכּוֹפְרִים בַּתּוֹרָה וּבִתְחִיַּת הַמֵּתִים, שֶׁגֵּיהִנֹּם כָּלֶה, וְהֵם אֵינָם כָּלִים, כְּמוֹ שֶׁשָּׁנִינוּ בְּמַסֶכֶת ראשׁ הַשָּׁנָה {דף י\"ז}, עַל כֵּן צָּרִיךְ כָּל אִישׁ יִשְׂרָאֵל לִשְׁמֹר אֶת עַצְמוֹ מִזֶּה עַד מְאֹד. וּמִי שֶׁעוֹבֵר עַל זֶה וְהוֹלֵךְ וּמַלְשִׁין * עַל יִשְׂרָאֵל בִּפְנֵיהֶם, הֲרֵי הוּא כְּאִלּוּ חֵרֵף וְגִדֵּף וְהֵרִים יָד בְּתוֹרַת משֶה רַבֵּנוּ עָלָיו הַשָּׁלוֹם, וּכְמוֹ שֶׁנִּפְסָק בְּחֹשֶן מִּשְׁפָּט {סימן כ\"ו}*.", + "*כמו שידוע, שיש אנשים שוכרין עדים ומעלילין על חבריהן להוציא ממונם שלא באמת ובישר בפני שופטי המלכות. (הגהה זו, כנראה, מחמת הצנזורה). " + ], + [ + "וְעַתָּה נְבָאֵר דִּין קַבָּלַת לָשׁוֹן הָרָע*. עִנְיַן קַּבָּלַת לָשׁוֹן הָרָע, שֶׁהִזְהִירָה לָנוּ הַתּוֹרָה מִזֶּה, דְּהַיְנוּ, שֶׁלֹּא לְהַאֲמִין בַּלֵּב, שֶׁהַדָּבָר אֱמֶת. וְאֵין צֹרֶךְ לָנוּ לְהַאֲרִיךְ וּלְבָאֵר אֶת מַהוּתוֹ שֶׁל הַמְקַּבֵּל וְאֶת הָאִישׁ, שֶׁהוּא מְקַּבֵּל עָלָיו, כִּי כִּמְעַט לֹא נִמְצָּא בּוֹ חִלּוּק. אֶלָּא כְּלַל הַדְּבָרִים בְּקִצּוּר הוּא כָּךְ, כָּל אִישׁ יִשְׂרָאֵל מְצֻוֶּה, שֶׁלֹּא לְקַבֵּל לָשׁוֹן הָרָע עַל (כו) שׁוּם אָדָם מִיִּשְׂרָאֵל, חוּץ מֵעַל אֶפִּיקוֹרְסִים וּמַלְשִׁינִים וְכַיּוֹצֵּא בְּאֵלּוּ, אוֹתָם, שֶׁיָּצְּאוּ מִכְּלַל \"עֲמִיתֶךָ\".", + "*ואחרי שעזרני ה' לבאר בכלל הזה כמה וכמה ענינים מהלכה זו, אמרתי לבאר עוד דבר אחד, אף שאין זה מענין הספר שמיחד על פרטי אסור לשון הרע, אף על פי כן לא נמנעתי מזה, מפני שהוא דבר שנכשלין בו הרבה בני אדם. והוא: כשהיצר מסיתהו להלעיג ולהתלוצץ מחברו, הוא מפתהו גם כן שלא יאמר לו בפרוש הלעג וההתול ההוא, כי חברו ישיב נגדו בכפלים, וגם לא יהיה נחשב עבור זה לחכם בעיני השומעים, כי אם יתחכם להוציא את הדברים בלשון ערמה, שלא תובן כונתו, רק אחר התבוננות, כדי שחברו יהיה נשאר בבזיון וכלמה, כי לא יוכל להעזר מזה תכף, וגם כאשר יתפרסם הדבר יסכם על ידי זה לחכם בעיני הכל. והנה אם נבוא לחשב את חשבון העונות של המלעיג הזה, רבו מספר. א. עון ליצנות. ב. עון של אונאת דברים, כמו שמבאר בספר המצות לרמב\"ם מצוה רנ\"א. וגם מצוי הוא כמה פעמים שאומר לו דבר זה ברבים, ומלבין פני חברו ברבים נקרא עבור זה. ועוד כמה עונות, עין לעיל בפתיחה. ועל המלעיג הזה נוכל לקרא את הפסוק (משלי י\"ב י\"ח): \"יש בוטה כמדקרות חרב\". וגם המהלל את הבוטה הזה, כי דבר חכמה עשה בזה, נאץ את ה'. כי המעט ממנו, שאינו מקים מצות הוכחה להוכיחו על ערמתו הרעה הזו, אף גם ישבחנו עבור זה. ועל כזה נאמר במשלי (כ\"ד): \"ואמר לרשע צדיק אתה וגו', והוא בכלל מחניף לרשע ומחזיק ידי עוברי עברה, ועל אנשים כאלו נאמר: \"חכמים המה להרע ולהיטיב לא ידעו\". " + ], + [ + "גַּם אֵין חִלּוּק בְּאִסוּר קַבָּלַת לָשׁוֹן הָרָע, בֵּין אִם הוּא שׁוֹמֵעַ מֵאֲנָשִׁים אֲחֵרִים אוֹ מֵאָבִיו וְאִמּוֹ וְאַנְשֵׁי בֵּיתוֹ. וְיוֹתֵר מִזֶּה (כז) מָצִינוּ בְּתָנָא דְּבֵי אֵלִיָּהוּ פֶּרֶק כ\"א, שֶׁאִם רוֹאֶה אָדָם לְאָבִיו וּלְאִמּוֹ, שֶׁמְּדַבְּרִים דְּבָרִים יְתֵרִים, כְּגוֹן, לָשׁוֹן הָרָע וְכַדּוֹמֶה, לְבַד שֶׁמֻּזְהָר שֶׁלֹּא לְקַבֵּל דִּבְרֵיהֶם, אֶלָּא הוּא צָרִיךְ גַּם כֵּן לִמְנֹעַ אותם מזה, (ויזהר שיהיה זה, בדרך כבוד, וכמו שכתבתי בבאר מים חיים). וְאִם הֶחֱרִישׁ לָהֶם, נְעֱנָשׁ הוּא וְהֵם עֲבוּר זֶה בְּעֹנְשׁ גָּדוֹל. וְאָמְרִינַן בְּמַסֶכֶת שַׁבָּת {דף נ\"ד:}, כִּי מִי שֶׁיֵּשׁ לוֹ לִמְחוֹת בְּאַנְשֵׁי בֵּיתוֹ, נִתְפָּס לֶעָתִיד לָבוֹא עַל אַנְשֵׁי בֵּיתוֹ, עַל כֵּן יִהְיֶה אָדָם רָגִיל תָּמִיד בְּבֵיתוֹ לְהוֹכִיחַ בְּעִנְיָנִים אֵלּוּ, וְרַק בְּלָשׁוֹן רַכָּה, וּלְהַצִּיעַ לִפְנִיהֶם אֶת גֹּדֶל הָעֹנְשׁ שֶׁיִּהְיֶה עֲבוּר זֶה לֶעָתִיד לָבוֹא וְגֹדֶל הַשָּׂכָר, לְמִי שֶׁנִּזְהָר מִזֶּה. וּבְיוֹתֵר יִזָּהֵר בְּעַצְמוֹ לְעוֹלָם, שֶׁלֹּא יִשְׁמְעוּ אַנְשֵׁי הַבַּיִת מִפִּיו שׁוּם דִּבְרֵי גְּנַאי עַל חֲבֵרוֹ, כִּי אִם הוּא בְּעַצְמוֹ יַעֲבֹר עַל זֶה, לְבַד הָאִסוּר בְּעַצְמּוֹ, הוּא גַּם כֵּן קִלְקוּל גָּדוֹל לְעִנְיָן זֶה, כִּי שׁוּב לֹא יִהְיֶה לוֹ שׁוּם פִּתְחוֹן פֶּה לִמְנֹעַ אוֹתָם מִזֶּה. וְעַל פִּי הָרֹב תְּלוּיָה הַנְהָגַת אַנְשֵׁי הַבַּיִת בְּעִנְיָנִים כָּאֵלּוּ אַחַר הַנְהָגַת בַּעַל הַבַּיִת בְּעַצְּמוֹ, עַל כֵּן צָּרִיךְ בְּעַצְּמוֹ לִזָּהֵר בָּזֶה עַד מְאֹד, וְיִהְיֶה טוֹב לוֹ בַּזֶּה וּבַבָּא." + ] + ] + }, + "Principle 9": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאַר דִּין אֲבַק לָשׁוֹן הָרָע בְּכָל פְּרָטָיו, וּבוֹ ו' סְעִיפִים." + ], + "": [ + [ + "(א) יֵשׁ דְּבָרִים שֶׁאֲסוּרִין מִטַּעַם אֲבַק לָשׁוֹן הָרָע, כְּגוֹן שֶׁאוֹמֵר, מִי הָיָה אוֹמֵר עַל פְּלוֹנִי, שֶׁיִּהְיֶה כְּמוֹ שֶׁהוּא עַתָּה אוֹ שֶׁאוֹמֵר, שִׁתְקוּ מִפְּלוֹנִי, (ב) אֵינִי רוֹצֶּה לְהוֹדִיעַ מָה אֵרַע וּמַה יִּהְיֶה, וְכַיּוֹצֵּא בִּדְבָרִים אֵלּוּ. וְכֵן הַמְסַפֵּר (ג) בְּשִׁבְחוֹ שֶׁל חֲבֵרוֹ בִּפְנִי שׂוֹנְאָיו, גַּם כֵּן בִּכְלַל אֲבַק לָשׁוֹן הָרָע הוּא, דְּזֶה גּוֹרֵם לָהֶם, שֶׁיְּסַפְּרוּ בִּגְנוּתוֹ* . וְאִם (ה) הוּא מַרְבֶּה לְסַפֵּר בְּשִׁבְחוֹ, אֲפִלּוּ שֶׁלֹּא בִּפְנֵי שׂוֹנְאָיו אָסוּר, כִּי עַל יְדֵי זֶה רָגִיל בְּעַצְמוֹ לְגַנּוֹתוֹ לְבַסוֹף לוֹמַר: חוּץ מִמִּדָּה רָעָה זוֹ שֶׁיֵּשׁ לוֹ, אוֹ שֶׁהַשּׁוֹמְעִין יְשִׁיבוּהוּ: לָמָּה אַתָּה מַרְבֶּה בְּשִׁבְחוֹ וַהֲלֹא מִדַּת כָּךְ וְכָךְ בְּיָדוֹ?", + "*ומזה נלמד דהוא הדין לכל כיוצא בזה, אם רוצה לדבר עם אחד אודות מי, והוא משער שאין לבו שלם עם אותו פלוני, (ד) ויבוא על ידי זה לגנותו, דאסור לדבר עמו אודותיו. " + ], + [ + "וְכָל זֶה, אִם אֵינוֹ מְשַׁבְּחוֹ בָּרַבִּים, אֲבָל בָּרַבִּים אָסוּר (ו) בְּכָל גַּוְנִי {בכל האפנים}, כִּי בִּמְסִבַּת אֲנָשִׁים רַבִּים רָגִיל לְהִמָּצֵא שָׁם מַיְמִינִים וּמַשְׂמְאִילִים אוֹ מְקַּנְּאִים, וְעַל יְדֵי שֶׁיַּזְכִּיר בִּשְׁבָחָיו (ז) יָבוֹאוּ לְסַפֵּר בִּגְנוּתוֹ* . וְאִם יַחְפֹּץ לְשַׁבֵּחַ אָדָם, אֲשֶׁר כְּבָר הֻחְזַק לָרַבִּים וְנוֹדָע לְכָשֵׁר וְצַדִּיק וַאֲשֶׁר לֹא נִמְצָּא בּוֹ רָעָה וְאַשְׁמָה, גַּם עַל פְּנִי שׂוֹנִא וּמְקַנֵּא יֵשׁ לְשַׁבְּחוֹ, כִּי לֹא יוּכַל לְגַנּוֹתוֹ, וְאִם יְגַנֵּהוּ, יֵדְעוּ הַכֹּל, אֲשֶׁר פִּיו דִּבֵּר שָׁוְא.", + "*ואם הוא משער שהשומעים לא יגנוהו, כגון, שאינם מכירים אותו, מתר לשבחו, אפלו ברבים כל שאינו משבחו יותר מדי. " + ], + [ + "גַּם יֵשׁ לוֹ לְאָדָם לִזָּהֵר מִלְּשַׁבֵּחַ אֶת חֲבֵרוֹ בְּשֶׁבַח, הַבָּא לִידֵי הֶפְסֵד, (ח) כְּעִנְיַן הָאוֹרֵחַ, שֶׁיֵּצֵא בִּרְחוֹב הָעִיר וִיפַרְסֵם לַכֹּלּ, אֶת אֲשֶׁר גְּמָלוֹ בַּעַל הַבַּיִת טוֹבָה בַּאֲכִילָה וּשְׁתִיָּה וְטָרַח לְפָנָיו הַרְבֵּה, כִּי עַל יְדֵי זֶה יִתְלַקְּטוּ אֲנָשִׁים רֵיקִים וְיָסוּרוּ אֶל בֵּית בַּעַל הַבַּיִת וִיכַלּוּ אֶת מָמוֹנוֹ. וְעַל עִנְיָן כָּזֶה נֶאֱמַר {במשלי כ\"ז י\"ד}: \"מְבָרֵךְ רֵעֵהוּ בְּקוֹל גָּדוֹל בַּבֹּקֶר הַשְׁכֵּם קְלָלָה תֵּחָשֵׁב לוֹ\". וּמִזֶּה יֵשׁ לִלְמֹד, דְּהוּא הַדִּין, אִם אֶחָד הִשִּׂיג הַלְוָאָה מֵאֵת חֲבֵרוֹ, וּמְפַרְסֵם לַכֹּל אֶת גֹּדֶל טוֹבָתוֹ, כִּי עַל יְדֵי זֶה מָצוּי הוּא, שֶׁיִּתְקַבְּצוּ אֵלָיו אֲנָשִׁים רָעִים, וְאֵינוֹ יָכוֹל לְהִשָּׁמֵט עַצְמוֹ מֵהֶם. וְחַיָּב הָאָדָם לִשְׁמֹר פִּיו וּלְשׁוֹנוֹ, (ט) שֶׁלֹּא יֵחָשֵׁד בִּדְבָרָיו, וְיִתְּנוּ אוֹתוֹ כִּמְסַפֵּר לָשׁוֹן הָרָע, וְאִם הֵבִיא עַצְמוֹ לִידֵי הַחֲשָׁד, הוּא בִּכְלַל אֲבַק לָשׁוֹן הָרָע *.", + "*מה שלא זכרתי נורא בי פלניא (אש אצל פלוני) בענין אבק, אף שכן כתבתי לעיל בכלל ב' (באר מים חיים ב') ומקורו מרשב\"ם בבא בתרא (קס\"ה. דבור המתחיל 'אבק'), והשערי תשובה לרבנו יונה, כי ראיתי אחר כך בדברי הגהות מימוני בפרק ז' מהלכות דעות ובדברי הסמ\"ג, ומשמע מדבריהם דהוא לשון הרע גמורה. " + ], + [ + "אָסוּר לָדוּר (י) בִּשְׁכוּנַת בַּעֲלֵי לָשׁוֹן הָרָע*, וְכָל שֶׁכֵּן לֵישֵׁב עִמָּהֶם וְלִשְׁמֹעַ דִּבְרֵיהֶם, וַאֲפִלּוּ אֵין בְּדַעְתּוֹ לְקַבֵּל אֶת הַדָּבָר, כֵּיוָן שֶׁמַּטֶּה אָזְנָיו לִשְׁמֹעַ, וּכְמוֹ שֶׁכָּתַבְנוּ לְעֵיל בִּכְלָל ו' סָעִיף ב'.", + "וְאִם הוּא יוֹדֵעַ (יא) בְּאֶחָד מִתַּלְמִידָיו, שֶׁהוּא מִבַּעֲלֵי הַלָּשׁוֹן, צָרִיךְ לְהַרְחִיקוֹ מֵאִתּוֹ, אִם הוּא יוֹדֵעַ, שֶׁלֹּא תּוֹעִיל לוֹ הוֹכָחָה.", + "וְאִם בְּאֵיזֶה אֹנְס נִתְפָּס בַּחֲבוּרַת בַּעֲלֵי הַלָּשׁוֹן, וְשׁוֹמֵעַ שֶׁהֵם מְדַבְּרִים לָשׁוֹן הָרָע, אִם הוּא מְשַׁעֵר שֶׁאֶפְשָׁר, (יב) שֶׁתּוֹכַחְתּוֹ תּוֹעִיל לָהֶם לְהַפְסִיקָם מִזֶּה, בְּוַדַּאי מְחֻיָּב הוּא לְהוֹכִיחָם מִדִּין תּוֹרָה, וַאֲפִלּוּ אִם הוּא מְשַׁעֵר, שֶׁתּוֹכַחְתּוֹ לֹא תּוֹעִיל לָהֶם, שֶׁיַּפְסִיקוּ עַל יְדֵי זֶה, אַךְ (יג) לֹא יְקַלְקֵל גַּם כֵּן עַל יְדֵי זֶה, גַּם בָּזֶה אֵינוֹ רַשַּׁאי לִשְׁתֹּקּ, כִּי פֶּן יֹאמְרוּ עָלָיו, כִּי הוּא כְּמוֹ הֵם, וְכִי הוֹדָה עַל דִּבְרֵיהֶם, אַף כִּי יִתְחַיֵּב (יד) לַעֲנוֹת וְלִגְעֹר בָּהֶם לִכְבוֹד נָקִּי וְצַּדִּיקּ, אֲשֶׁר יָשִׂיחוּ בּוֹ. וְזֶה אֶחָד מִן הַדְּבָרִים, אֲשֶׁר יִתְחַיֵּב לַעֲזֹב עֲבוּר זֶה חֶבְרַת הָרְשָׁעִים, כִּי יֵעָנִשׁ בְּשָׁמְעוֹ אֶת דִּבְרֵיהֶם, וְיִלְאֶה לַעֲנוֹתָם.", + "*ומזה נוכל ללמד, דכל שכן שיש לזהר מאד, שלא לקבע לו מקום בבית הכנסת ובבית המדרש אצל בעלי הלשון, כי מלבד שירגילוהו במדתם הרעה להיות גם הוא ממביאי הדבה על בני אדם, עוד יבטל כמה פעמים על ידם מענית \"אמן יהא שמיה רבא\" ו\"ברכו\" ומלשמע קריאת התורה וחזרת הש\"ץ, ועוד כמה עונות עצומים, כאשר בארתי לעיל בפתיחה במצות עשה ז', עין שם. ובפרט אם יש לו עת קבוע ללמד תורה, מאד מאד צריך לזהר בעת ההיא שלא להתערב עמהם, כי הרבה יבטל על ידם, ומעט אשר ישאר לו מעת ההיא, לא יהיה לו גם כן שום הצלחה בלמודו, חס וחלילה, כי יהיה פסקי פסקי (קטעים, קטעים), מלבד גדל הענש הידוע לכל להפוסק מדברי תורה ועוסק בדברי שיחה, כמו שאמרו חז\"ל, ונאריך בזה, אם ירצה ה', לקמן בחלק ג'. " + ], + [ + "וְדַע, דַּאֲפִלּוּ אִם שָׁמַע לִבְנוֹ וּבִתּוֹ הַקְּטַנִּים, שֶׁהֵם מְדַבְּרִים לָשׁוֹן הָרָע, מִצְּוָה לִגְעֹר בָּהֶם וּלְהַפְרִישָׁם מִזֶּה, כְּדִכְתִיב {משלי כ\"ב ו'}: \"חֲנֹךְ לַנַּעַר עַל פִּי דּרְכּוֹ\" וְגוֹ', וּכְמוֹ שֶׁנִּתְבָּאֵר בְּאֹרַח חַיִּים {בסימן שמ\"ג סעיף א'} לְעִנְיַן כָּל אִסוּרִים שֶׁבַּתּוֹרָה*.", + "*וכמה צריך האב להדריך את בניו תמיד מנערותם בענין שמירת הלשון מלשון הרע, (וכיוצא בזה שאר דבורים האסורים, כמו מחלקת ושקר), כמו שכתב הגר\"א, כי הדבור והמדות צריך הרגל רב, וההרגל על כל דבר שלטון. ובאמת כאשר נתבונן היטב, נמצא שסבת פרצת העון המר של לשון הרע הוא מפני שכל אחד הרגל מנערותו לדבר מה שהוא רוצה באין מוחה, ואין מעלה על דעתו, שיש חשש אסור בדבר, ולכך אפלו אם אחר כך נודע לו שיש אסור בדבר קשה לו מאד לנטות מטבעו הטבוע לו מאז. לא כן אם היה האב מזהיר תמיד את בניו ומרגילם בזה מנערותם, שלא לדבר לשון הרע, (וכן שלא לקלל ושלא לכזב), על שום בר ישראל, ממילא היה דבר זה נטוע בנפשם מצד ההרגל, והיה נקל להם אחר כך לגדר את עצמם לגמרי במדה הקדושה ההיא, והיו זוכין עבור זה לחיי העולם הבא ולכל טוב בעולם הזה, כמו שנאמר: \"מי האיש\" וגו'. " + ], + [ + "הָאוֹמֵר לַחֲבֵרוֹ (טו) אֵיזֶה דָּבָר, אָסוּר לוֹ לְסַפֵּר אַחַר כָּךְ לַאֲחֵרִים, אֶלָּא אִם כֵּן נָתַן לוֹ רְשׁוּת עַל זֶה, וְדַוְקָא אִם הוּא דָּבָר דְּלֵית בֵּה לִישָׁנָא בִּישָׁא {שאין בו לשון הרע}." + ] + ] + }, + "Principle 10": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאַר קְצַת פְּרָטִים מִן לָשׁוֹן הָרָע, שֶׁבֵּין אָדָם לַחֲבֵרוֹ, דְּהַיְנוּ אִם אֶחָד גָּזַל לַחֲבֵרוֹ, אוֹ עָשַׁק, וְכַיּוֹצֵא בָּזֶה, אוֹ אֶחָד גָּזַל אוֹתוֹ, אוֹ עֲשָׁקוֹ, אוֹ חֵרְפוֹ, בְּאֵיזֶה אֹפֶן מֻתָּר לְגַלּוֹת דָּבָר זֶה לַאֲנָשִׁים, וּבוֹ י\"ז סְעִיפִים.", + "הִנֵּה לְעֵיל בִּכְלָל ד' בֵּאַרְנוּ דִּין לָשׁוֹן הָרָע מֵהָעִנְיָנִים, שֶׁבֵּין אָדָם לַמָּקוֹם, וְעתָּה נַתְחִיל בְּעֶזְרַת ה' לְבָאֵר דִּין לָשׁוֹן הָרָע מֵהָעִנְיָנִים, שֶׁבֵּין אָדָם לַחֲבֵרוֹ, וְחִלַּקְנוּהוּ בִּכְלָל בִּפְנֵי עַצְמוֹ, עְבוּר כִּי הוּא נִשְׁתַּנָּה לְדִינָא בְּהַרְבֵּה עִנְיָנִים, וְזֶה הֵחֵלִי בְּעֶזְרַת הַחוֹנֵן לְאָדָם דַּעַת." + ], + "": [ + [ + "(א) אִם אֶחָד רָאָה אָדָם, שֶׁעָשָׂה עַוְלָה לַחֲבֵרוֹ, כְּגוֹן שֶׁגְּזָלוֹ אוֹ עֲשָׁקוֹ אוֹ הִזִּיקוֹ, בֵּין אִם הַנִּגְזָל וְהַנִּזָּק (ב) יוֹדְעִים מִזֶּה אוֹ לֹא. אוֹ שֶׁבִּיְּשׁוֹ, אוֹ שֶׁצִּעֲרוֹ וְהוֹנָה אוֹתוֹ בִּדְבָרִים. (ג) וְנוֹדַע לוֹ בְּבֵרוּר, שֶׁלֹּא הֵשִׁיב לוֹ אֶת הַגְּזֵלָה וְלֹא שִׁלֵּם לוֹ אֶת נִזְקוֹ (ד) וְלֹא בִּקֵּשׁ פָּנָיו לְהַעֲבִיר לוֹ עַל עֲוֹנוֹ, אֲפִלּוּ רָאָה דָּבָר זֶה בִּיחִידִי, יָכוֹל לְסַפֵּר הַדְּבָרִים לִבְנֵי אָדָם כְּדֵי לַעֲזֹר לַאֲשֶׁר אָשַׁם לוֹ וּלְגַנּוֹת הַמַּעֲשִׂים הָרָעִים בִּפְנִי הַבְּרִיוֹת, אַךְ יִזָּהֵר, שֶׁלֹּא יַחְסְרוּ אֵלּוּ הַשִּׁבְעָה פְּרָטִים, שֶׁנְּבָאֲרֵם בְּסָמוּךְ." + ], + [ + "וְאֵלּוּ הֵן: א (ה) שֶׁיִּרְאֶה זֶה הַדָּבָר בְּעַצְמוֹ, וְלֹא עַל יְדֵי שְׁמִיעָה מֵאֲחֵרִים, אִם לֹא שֶׁנִּתְבָּרֵר לוֹ אַחַר כָּךְ, שֶׁהַדָּבָר אֱמֶת.", + "ב שֶׁיִּזָּהֵר מְאֹד, שֶׁלֹּא יַחְלִיט תֵּכֶף אֶת הָעִנְיָן בְּדַעְתּוֹ לְגְזֶל וְעשֶק אוֹ לְהֶזֵּק וְכַיּוֹצֵא בָּזֶה, (ו) רַק יִתְבּוֹנִן הֵיטֵב אֶת עֶצֶּם הָעִנְיָן, אִם הוּא עַל פִּי דִּין בִּכְלַל גֶּזֶל אוֹ הֶזֵּק.", + "ג (ז) שֶׁיּוֹכִיחַ אֶת הַחוֹטֵא מִתְּחִלָּה (ח) וּבְלָשׁוֹן רַכָּה, אוּלַי יוּכַל לְהוֹעִיל לוֹ, וְיֵיטִיב עַל יְדֵי זֶה אֶת דְּרָכָיו, וְאִם לֹא יִשְׁמַע לוֹ, אָז יוֹדִיעַ לָרַבִּים אֶת אַשְׁמַת הָאִישׁ הַזֶּה, מַה שֶּׁהֵזִיד עַל רֵעֵהוּ. (וְאִם יוֹדֵעַ בּוֹ, שֶׁלֹּא יְקַבֵּל תּוֹכַחְתּוֹ, יְבֹאַר לְקַמָּן, אִם יִרְצֶה ה', בְּסָעִיף ז').", + "ד (ט) שֶׁלֹּא יַגְדִּיל הָעַוְלָה יוֹתֵר מִמַּה שֶּׁהִיא.", + "ה (י) שֶׁיְּכַוֵּן לְתוֹעֶלֶת, וּכְמוֹ שֶׁנְּבָאֵר לְקַמָּן בְּסָעִיף ד', וְלֹא לֵהָנוֹת, חַס וְשָׁלוֹם, מֵהַפְּגָם הַהוּא, שֶׁהוּא נוֹתֵן בַּחֲבֵרוֹ, וְלֹא מִצַּד שִׂנְאָה, שֶׁיֵּשׁ לוֹ עָלָיו מִכְּבָר.", + "ו אִם הוּא (יא) יָכוֹל לְסַבֵּב אֶת הַתּוֹעֶלֶת הַזֹּאת גּוּפָא {עצמה} בְּעֵצָּה אַחֶרֶת, שֶׁלֹּא יִצְּטָרֵךְ לְסַפֵּר אֶת עִנְיַן הַלָשׁוֹן הָרָע עָלָיו, אֲזַי בְּכָל גַּוְנִי אָסוּר לְסַפֵּר.", + "ז (יב) שֶׁלֹּא יְסוֹבֵב עַל יְדֵי הַסִפּוּר הֶזֵּק לְהַנִּדּוֹן יוֹתֵר מִכְּפִי הַדִּין, שֶׁהָיָה יוֹצֵּא, אִלּוּ הוּעַד עָלָיו בְּאֹפֶן זֶה עַל דָּבָר זֶה בְּבֵית דִּין, וּבֵאוּר דָּבָר זֶה עַיֵּן לְקַמָּן בְּהִלְכוֹת רְכִילוּת בִּכְלָל ט', כִּי שָׁם מְקוֹמוֹ." + ], + [ + "וְכָל זֶה אִם הָרוֹאֶה טוֹב מִמֶּנּוּ, אֲבָל אִם הוּא (יג) חוֹטֵא כְּמוֹתוֹ, וְגַם הוּא חוֹלֶה בַּעֲבֵרוֹת הָאֵלֶּה כָּמוֹהוּ, הֲרֵי זֶה אָסוּר לְפַרְסְמוֹ. כִּי אִישׁ כָּזֶה, אֵין כַּוָּנָתוֹ בְּגַלּוֹתוֹ מִסְתָּרָיו לְטוֹבָה וּלְיִרְאָה, כִּי אִם לִשְׂמֹחַ לָאֵיד וּלְבַזּוֹתוֹ בָּזֶה. וּכְבָר נְאֱמַר בְּעִנְיָן זֶה {הושע א' ד'}: \"וּפָקַדְתִּי אֶת דְּמֵי יִזְרְעֶאל עַל בֵּית יֵהוּא\", הִנִּה כִּי אַף עַל פִּי שֶׁעָשָׂה יֵהוּא מִצְּוָה בְּהַכְרִיתוֹ אֶת בֵּית אַחְאָב בְּיִזְרְעֶאל, כִּי נִצְּטַוָּה כֵּן עַל יְדֵי נָבִיא, וְנִתְּנָה לוֹ עֲבוּר זֶה מְלוּכָה עַד אַרְבָּעָה דּוֹרוֹת, כְּמוֹ שֶׁנֶּאֱמַר {מלכים ב\"י' ל'}: \"יַעַן אֲשֶׁר כִּלְבָבִי עָשִׂיתָ לְבֵית אַחְאָב, בְּנִי רְבָעִים יֵשְׁבוּ לְךָ עַל כִּסֵא יִשְׂרָאֵל\", בְּכָל זֹאת נִפְקַד עָלָיו לְבַסוֹף דְּמֵי אַחְאָב, מִפְּנֵי כִּי גַּם הוּא הָיָה רַב פֶּשַׁע." + ], + [ + "הַפְּרָט הַחֲמִישִׁי, שֶׁכָּתַבְנוּ לְעֵיל, שֶׁיְּכַוֵּן לְתוֹעֶלֶת, הוּא כְּמוֹ שֶׁנְּבָאֵר, דְּהַיְנוּ לָא מִבָּעֵי {לא זו בלבד} אִם הָאֲנָשִׁים, שֶׁהוּא מְסַפֵּר לִפְנֵיהֶם יְכוֹלִים הֵם (יד) לַעֲזֹר לַנִּגְזָל וְהַנֶּעֱשָׁק וְהַנִּזָּק וְהַמִּתְבַּיֵּשׁ בְּעִנְיָנָם, בְּודַּאי נָכוֹן לַעֲשׂוֹת הדָּבָר כֵּן. וַאֲפִלּוּ אִם הַתּוֹעֶלֶת הַזֹּאת לֹא תּוּכַל לְהַגִּיעַ עַל יְדֵי סִפּוּרוֹ, (טו) רַק שֶׁהוּא מִתְכַּוֵּן שֶׁיִּתְרַחֲקוּ בְּנֵי אָדָם מִדֶּרֶךְ רֶשַׁע כְּשֶׁיִּשְׁמְעוּ, שֶׁהַבְּרִיּוֹת מְגַנּוֹת פּוֹעֲלֵי אָוֶן, וְאוּלַי הוּא בְּעַצְמוֹ יָשׁוּב עַל יְדֵי זֶה מִדְּרָכָיו הָרָעִים וִיתַקֵּן מַעֲשָׂיו, כְּשֶׁיִּשְׁמַע, שֶׁהַבְּרִיּוֹת מְגַנּוֹת אוֹתוֹ עֲבוּר זֶה, גַּם זֶה אֵינֶנּוּ בִּכְלַל לָשׁוֹן הָרָע, וּלְתוֹעֶלֶת יֵחָשֵׁב, (טז) כֵּיוָן שֶׁעַל כָּל פָּנִים אֵין מְכַוֵּן לֵהָנוֹת מֵהַפְּגָם הַהוּא שֶׁהוּא נוֹתֵן בַּחֲבֵרוֹ, רַק לְקַנִּא לָאֱמֶת, וְאוּלַי תָּבוֹא עַל יְדֵי זֶה תּוֹעֶלֶת עַל לְהַבָּא*. אֲבָל אִם הוּא מְשַׁעֵר, שֶׁבְּוַדַּאי לֹא תִּהְיֶה שׁוּם תּוֹעֶלֶת, כְּגוֹן, אִם הָאֲנָשִׁים שֶׁהוּא מְסַפֵּר לִפְנֵיהֶם גַּם הֵם בַּעֲלֵי הָרֶשַׁע, שֶׁגַּם הֵם עָשׂוּ כַּמָּה פְּעָמִים כְּהָרָעָה הַזֹּאת לַאֲנָשִׁים, וְלֹא נֶחְשַׁב בְּעֵינֵיהֶם לְעָוֹן כְּלָל, לַאֲנָשִׁים כָּאֵלּוּ יִזָּהֵר שֶׁלֹּא לְסַפֵּר כְּלָל עִנְיָן כָּזֶה. כִּי מִלְּבַד שֶׁלֹּא תָּבוֹא שׁוּם תּוֹעֶלֶת מִסִפּוּרוֹ, עוֹד יוּכַל לִצְּמֹחַ מִזֶּה קִלְקוּל גָּדוֹל, כִּי הֵם יֵלְכוּ וִיסַפְּרוּ דָּבָר זֶה לְהַגַּזְלָן וְהָעוֹשֵׁק וְהַמְבַיֵּשׁ וְיַעַבְרוּ עַל יְדֵי זֶה עַל הַלָּאו דְּ\"לֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ\" וְגַם עַל יְדֵי זֶה רָגִּיל לָבוֹא אַחַר כָּךְ מַחְלוֹקוֹת גְּדוֹלוֹת, וּבִפְרָט אִם, חַס וְשָׁלוֹם, יוּכַל לָבוֹא עַל יְדֵי זֶה לְעִנְיַן מַלְשִׁינוּת, אֲפִלּוּ אִם יֻשְׁלְמוּ כָּל הַפְּרָטִים, גַּם כֵּן אָסוּר לְסַפֵּר שׁוּם דָּבָר. וְדַע, דְּאֵין חִלּוּק בְּכָל אֵלּוּ הַפְּרָטִים, בֵּין אִם בִּקֵּשׁ אוֹתוֹ הַנִּגְזָל וְהַנִּזָּק וְהַמִּתְבַּיֵּשׁ, שֶׁיִּדְרושׁ עֲבוּרוֹ אֶת הֶזֵּקוֹ אוֹ עֶלְבּוֹנוֹ, אוֹ לֹא בִּקְּשׁוֹ. דִּבְאֹפֶן הַמֻּתָּר, הוּא אֲפִלּוּ לֹא בִּקֵּשׁ אוֹתוֹ. וְאֹפֶן הָאָסוּר, דְּהַיְנוּ, אִם לֹא נִשְׁלְמוּ הפְּרָטִים הַנַּ\"ל, (יט) לֹא מְהַנִּי אֲפִלּוּ בִּקֵּשׁ אוֹתוֹ. וַאֲפִלּוּ הוּא קְרוֹבוֹ, גַּם כֵּן אָסוּר. (וּבָזֶה נִכְשָׁלִין כַּמָּה אֲנָשִׁים מְאֹד, שֶׁאִם נִשְׁמַע לָהֶם, שֶׁאֶחָד עָשָׂה לִקְרוֹבוֹ דְּבַר מָה, אַף שֶׁלֹּא נִתְבָּרֵר לָהֶם, אִם הוּא אֱמֶת אוֹ סִבַּת הַדָּבָר, הוֹלְכִין וְגוֹמְלִין לוֹ תֵּכֶף רָעָה עֲבוּר זֶה, בְּחָשְׁבָם, כִּי הֵם מְקַיְּמִין בָּזֶה מִצְּוַת {ישעיהו נח ז}: \"וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם\". וְטוֹעִין בָּזֶה טָעוּת גְּדוֹלָה, כִּי אֵין חִלּוּק בֵּין קָרוֹב לְרָחוֹק לְכָל הַדִּינִים הַנַּ\"ל, שֶׁלֹּא נֶאֱמַר \"וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם\" כְּדֵי לַעֲשׂוֹת אִסוּר, חַס וְשָׁלוֹם).", + "*(יז) ובאופן זה אינו מותר, רק אם כבר נתגלה הדבר להנגזל והנעשק והניזק, אבל אם לא נתגלה הדבר עדיין להם, נראה שאסור לספר לאחרים, וכפי מה שמבאר לקמן בהלכות רכילות בשם הפוסקים, דאיסור רכילות הוא אפילו אם מספר לאחד מה שפלוני דבר ועשה נגד פלוני, פן יודע להנדון, (יח) דחברך חברא אית ליה, {שחברך חבר יש לו}, ותכנס לו שנאה בלבו על זה, ועין בבאר מים חיים. " + ], + [ + "וְאִם הוּא רוֹאֶה, (כ) שֶׁאֶחָד מְסַפֵּר לָשׁוֹן הָרָע עַל חֲבֵרוֹ, גַּם זֶה הוּא מִכְּלַל הָעֲוֹנוֹת, שֶׁבֵּין אָדָם לַחֲבֵרוֹ. וְלָכֵן, אִם יִשְׁלְמוּ בּוֹ כָּל הַפְּרָטִים הַנַּ\"ל, מֻתָּר לְפַרְסֵם גֹּדֶל גְּנוּת הַמְסַפֵּר הַזֶּה לִבְנֵי אָדָם. וְכָל זֶה אֵינוֹ מוֹעִיל רַק אִם בְּלָאו הָכִי גַּם כֵּן כְּבָר נִתְגַּלָּה הַדָּבָר לְהָאִישׁ, שֶׁסִפֵּר עָלָיו. אֲבָל אִם עֲדַיִן לֹא נִתְגַּלָּה הַדָּבָר, אָסוּר לְסַפֵּר הַדָּבָר, אַף לַאֲחֵרִים, דְּחַבְרָךְ חַבְרָא אִית לֵה, וּמִמֵּילָא יִתְגַּלֶּה הַדָּבָר גַּם לוֹֹ, וּבִכְלַל רְכִילוּת הוּא, וּכְמוֹ שֶׁנִּכְתֹּב, אִם יִרְצֶה ה' לְקַמָּן בְּהִלְכוֹת רְכִילוּת. וְכָל שֶׁכֵּן, שֶׁאָסוּר לְגַלּוֹת הַדָּבָר לְאוֹתוֹ פְּלוֹנִי גּוּפָא, שֶׁדִּבֵּר עָלָיו, אַף שֶׁכַּוָּנָתוֹ לְקַנֵּא לָאֱמֶת, דְּזֶה הוּא רְכִילוּת גְּמוּרָה, אֲפִלּוּ אִם אֶחָד מִן הַפְּחוּתִים מְלַגְלֵג מִן הֶחָשׁוּב שֶׁבְּיִשְׂרָאֵל, וְהוּא אָבִיו אוֹ רַבּוֹ." + ], + [ + "וּפְעָמִים דְּמֻתָּר לְסַפֵּר הַדָּבָר לַאֲחֵרִים, אַף אִם עֲדַיִן לֹא נוֹדַע לְהַנִּדּוֹן, דְּהַיְנוּ אִם הוּא רוֹאֶה (כא) שֶׁיַּגִּיעַ לְהַנִּדּוֹן מִזֶּה תּוֹעֶלֶת מַמָּשׁ, (כב) וְלֹא יַחְסְרוּ בָּזֶה גַּם כֵּן הַפְּרָטִים הַנַּ\"ל, וְעַיֵּן בִּבְאֵר מַיִם חַיִּים. וַאֲבָאֵר אֶת דְּבָרַי בְּעִנְיַן הַתּוֹעֶלֶת, כְּדֵי שֶׁלֹּא יָבוֹא הַקּוֹרֵא לִטְעוֹת בָּזֶה, כְּגוֹן, שֶׁהוּא מַכִּיר בְּטֶבַע הָאִישׁ הָרוֹכֵל וּלְפִי עִנְיַן הַסִפּוּר, שֶׁכְּמוֹ שֶׁהוּא מְגַנְּה אוֹתוֹ בְּפָנָיו, כֵּן יֵלֵךְ אַחַר כָּךְ מִמֶּנּוּ וִיגַנְּה אוֹתוֹ עוֹד בִּפְנֵי אֲנָשִׁים אֲחֵרִים, וּבִפְרָט, לְפִי מַה שֶּׁכָּתַבְנוּ, דְּצָרִיךְ לְהוֹכִיחוֹ מִקֹּדֶם, וְהוֹכִיחוֹ, וְלֹא קִבֵּל דְּבָרָיו. וְדָבָר זֶה יָדוּעַ, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, כִּי כִּמְעַט כֻּלָּנוּ נִכְשָׁלִין בְּלָשׁוֹן הָרָע, וּבִפְרָט, בְּקַבָּלַת לָשׁוֹן הָרָע, וְקָרוֹב הַדָּבָר, שֶׁתִּתְקַבֵּל הַלָשׁוֹן הָרָע שֶׁלּוֹ, וְיִהְיֶה קָשֶׁה אַחַר כָּךְ לְהוֹצִיא אֶת הַדְּבָרִים מִלִּבָּם, כִּי צַדִּיק הָרִאשׁוֹן בְּרִיבוֹ. לָכֵן בְּוַדַּאי נָכוֹן הַדָּבָר, שֶׁיַּקְדִּים אֶת עַצְּמוֹ לִפְנִי אוֹתָם הָאֲנָשִׁים, וְיַעֲרִיךְ לִפְנֵיהֶם גֹּדֶל עַוְלָתוֹ שֶׁל הַמְרַגֵּל, וִיסַפֵּר לִפְנֵיהֶם, אֵיךְ שֶׁהוּא מְגַנְּה לְאוֹתוֹ פְּלוֹנִי בְּחִנָּם עַל לֹא חָמָס בְּכַפּוֹ, כְּדֵי שֶׁכַּאֲשֶׁר יָבוֹא אַחַר כָּךְ הַמְרַגֵּל וִיסַפֵּר לִפְנֵיהֶם, לֹא יִתְקַבְּלוּ דְּבָרָיו, וְאַדְּרַבָּה, יוֹכִיחוּהוּ עַל פָּנָיו, וּבְוַדַּאי, כְּשֶׁיִּרְאֶה, שֶׁלֹּא יִתְקַבְּלוּ דְּבָרָיו, וְגַם הֵם לוֹ לְקָלוֹן וּלְחֶרְפָּה, יִשְׁמֹר אֶת עַצְמוֹ מִזֶּה עַל לְהַבָּא. וְאֹפֶן זֶה בְּוַדַּאי מֻתָּר, כִּי בָּזֶה יַצִּיל אֶת נְפֶשׁ הַנִּדּוֹן מִצַּעַר וּכְלִמָּה, וְגַם אֶת נְפֶשׁ הַמְסַפֵּר וְהַמְקַבֵּל מִדִּינָה שֶׁל גֵּיהִנֹּם, וְגַם יְקַיְּמוּ עַל יָדוֹ מִצְּוַת עֲשֵׂה דְּהוֹכָחָה." + ], + [ + "וְעַתָּה נְבָאֵר הַפְּרָט הַג', שֶׁכָּתַבְנוּ לְעֵיל בְּסָעִיף ב', וְהוּא מַה שֶּׁכָּתַבְנוּ שָׁם, דְּצָּרִיךְ לְהוֹכִיחַ אוֹתוֹ מִתְּחִלָּה, הַיְנוּ דַּוְקָא בִּסְתָמָא, אֲבָל (כג) אִם הוּא יוֹדֵעַ וּמַכִּיר בּוֹ, שֶׁלֹּא יִוָּסֵר בִּדְבָרָיו וְלֹא יְקַבֵּל תּוֹכַחְתּוֹ אֵין צָרִיךְ לְהוֹכִיחוֹ, רַק שֶׁיִּזָּהֵר לְסַפֵּר דָּבָר זֶה בִּפְנֵי שְׁלֹשָה, וְהַטַּעַם, שֶׁאִם יְסַפֵּר דָּבָר זֶה בִּפְנִי אֶחָד אוֹ שְׁנַיִם, יִתְרָאֶה, שֶׁהוּא מִתְכַּוֵּן, שֶׁלֹּא יַגִּיעוּ הַדְּבָרִים לְאָזְנָיו, וְרוֹצֶה לְהַחֲנִיפוֹ וְלִגְנֹב דַּעְתּוֹ, וּבַסֵתֶר הוּא מְגַנֵּהוּ, וְנִרְאֶה כְּנֶהֱנְה בְּסִפּוּר לָשׁוֹן הָרָע עַל חֲבֵרוֹ. וְעוֹד טַעַם אַחֵר, שֶׁיָּבוֹאוּ לְחָשְׁדוֹ וְיֹאמְרוּ, שֶׁבְּוַדַּאי אֵין הַדָּבָר אֱמֶת, וּמִלִּבּוֹ הוּא בּוֹדְאָם, דְּאִם לֹא, מַדּוּעַ לֹא גִּלָּה אֶת עֲוֹנוֹ בְּפָנָיו רִאשׁוֹנָה, וְאִם כֵּן לֹא יָבוֹא מִסִפּוּרוֹ שׁוּם תּוֹעֶלֶת, הַמְבֹאֶרֶת לְעֵיל בְּסָעִיף ד'. עַל כֵּן צָרִיךְ לְסַפֵּר הַדָּבָר בְּפִרְסוּם, דְּהַיְנוּ בִּפְנִי שְׁלֹשָה, דְּזֶה הֱוֵי, כְּאִלּוּ אָמַר הַדְּבָרִים בְּפָנָיו, וְתוּ לֹא אָתֵי לְמִיחְשְׁדֵה {ויותר לא יבואו לחשוד בו}, שֶׁאֵינוֹ מָצּוּי הוּא, שֶׁאָדָם כָּשֵׁר יְסַפֵּר דְּבַר שֶׁקֶּר בְּעִקָּרוֹ בָּרַבִּים. (כד) וְאַף שֶׁגּם עַתָּה אֲסוּרִים הַשּׁוֹמְעִים לְקַּבֵּל דָּבָר זֶה בְּהַחְלָטָה, שֶׁיִּתְגַּנֶּה עַל יְדֵי זֶה הַנִּדּוֹן בְּלִבָּם, וְכַמְבֹאָר לְעֵיל בִּכְלָל ו' סָעִיף א', הַיְנוּ טַעְמָא, שֶׁאַף שֶׁאֵין הַדָּבָר הַזֶּה שֶׁקֶר מֵעִקָּרוֹ, אַף עַל פִּי כֵן אוּלַי חָסֵר עוֹד פְּרָט אֶחָד לְזֶה הַמַּעֲשֶׂה, אֲשֶׁר עַל יָדוֹ יִשְׁתַּנְּה זֶה הָעִנְיָן מִסוֹפוֹ לִתְחִלָּתוֹ, עַל כֵּן אָסוּר לָהֶם לְעֵת עַתָּה לְהַחְלִיטוֹ לִגְנַאי עֲבוּר זֶה הַסִפּוּר, אֲבָל עַל כָּל פָּנִים יִכָּנִס הַדָּבָר בְּאָזְנֵיהֶם לְעִנְיָן זֶה, שֶׁיִּרְאוּ לַחֲקֹר אַחַר הַדָּבָר אִם אֱמֶת הוּא וּלְהוֹכִיחַ אֶת הָאִישׁ הַהוּא, שֶׁמְּסַפְּרִים עָלָיו הַדְּבָרִים הָרָעִים, וְאוּלַי יִשְׁמַע לְדִבְרֵיהֶם, וְעוֹד שְׁאָר תּוֹעֲלִיּוֹת, כַּמְבֹאָר לְעֵיל בְּסָעִיף ד', עַיֵּן שָׁם." + ], + [ + "וְכָל זֶה, (כה) כְּשֶׁאֵין עָלָיו אֵימָה מִן הָאִישׁ הַהוּא, שֶׁמְדַבֵּר עָלָיו, אֲבָל אִם יֵשׁ עָלָיו אֵימָה, שֶׁיֵּשׁ לְאֵל יָדוֹ לְהָרַע עִמּוֹ, אֶפְשָׁר שֶׁיֵּשׁ לְהָקֵל לְסַפֵּר עָלָיו הָעַוְלָה, שֶׁעָשָׂה לַחֲבֵרוֹ, אֲפִלּוּ שֶׁלֹּא בְּאַפֵּי תְּלָתָא." + ], + [ + "וְאִם הַמְסַפֵּר (כו) מִחְזָק לָרַבִּים, כִּי לֹא יִשָּׂא פְּנֵי אִישׁ, וְאֶת כָּל אֲשֶׁר יֹאמַר, שֶׁלֹּא בִּפְנִי חֲבֵרוֹ, אוֹתוֹ יְדַבֵּר בְּפָנָיו, (כז) וְלֹא יָגוּר מִפְּנִי אִישׁ, וְהֻחְזַק גַּם כֵּן בְּתוֹךְ עַמּוֹ, אֲשֶׁר לֹא יְדַבֵּר רַק אֱמֶת, מֻתָּר לְסַפֵּר לַאֲנָשִׁים דְּבַר עַוְלָה, (כח) שֶׁעוֹשֶׂה אָדָם לַחֲבֵרוֹ, וְיוֹדֵעַ בּוֹ, שֶׁלֹּא יְקַבֵּל תּוֹכַחְתּוֹ, אֲפִלּוּ שֶׁלֹּא בְּאַפֵּי תְּלָתָא, כִּי לְאִישׁ כָּזֶה הַשּׁוֹמְעִים לֹא יַחְשְׁדוּהוּ לְחוֹנִף אוֹ לְשַׁקְרָן, רַק שֶׁהוּא מִתְכַּוֵּן לְקַנֵּא לָאֱמֶת וְלַעֲזֹר לַאֲשֶׁר אָשַׁם לוֹ וּלְגַנּוֹת הַמַּעֲשִׂים הָרָעִים בִּפְנֵי כֹּל. אַךְ בָּזֶה, וְכֵן בְּמַה שֶּׁכָּתַבְנוּ בְּסָעִיף ח', צָּרִיךְ לִזָּהֵר מְאֹד, שֶׁלֹּא יַחְסְרוּ בָּזֶה כָּל הַפְּרָטִים הַנַּ\"ל בִּתְחִלַּת הַסִימָן, כִּי לֹא חָסַרְנוּ מֵהֶם, רַק הַפְּרָט דְּאַפֵּי תְּלָתָא." + ], + [ + "וְדַע עוֹד, (כט) דְּשָׁוִין יַחַד דִּין סִפּוּר לָשׁוֹן הָרָע עַל דְּבַר עָוֹן, שֶׁבֵּין אָדָם לַחֲבֵרוֹ, וְסִפּוּר לָשׁוֹן הָרָע עַל דְּבַר עָוֹן, שֶׁבֵּין אָדָם לַמָּקּוֹם. אַךְ בַּעֲבֵרָה, שֶׁבֵּין אָדָם לַמָּקוֹם, אֵין מֻתָּר לְסַפֵּר עָלָיו, אֲפִלּוּ יֻשְׁלְמוּ כָּל הַפְּרָטִים הַנַּ\"ל שֶׁבְּסָעִיף ב', אֶלָּא אִם כֵּן רָאָה עָלָיו, שֶׁאוֹחֵז בָּה וְעוֹשֶׂה אוֹתָה כַּמָּה פְּעָמִים בְּמֵזִיד, וְהוּא דָּבָר הַמְפֻרְסָם לַכֹּל, שֶׁהוּא אִסוּר, וְעיֵּן לְעֵיל בִּכְלָל ד' סָעִיף ז', (ל) שֶׁבֵּאַרְנוּ דָּבָר זֶה בְּבָל פְּרָטָיו." + ], + [ + "וּמַה מְּאֹד יֵשׁ לִזָּהֵר, (לא) שֶׁלֹּא לְהַתִּיר לְעַצְמוֹ לְסַפֵּר לַאֲחֵרִים, אֵיךְ שֶׁהָיָה לוֹ עֵסֶק עִם פְּלוֹנִי וּפְלוֹנִי, וּגְזָלוֹ, אוֹ עֲשָׁקוֹ בְּזֶה וּבְזֶה הָאֹפֶן, אוֹ שֶׁחֵרְפוֹ, אוֹ צִּעֲרוֹ וּבִיְּשׁוֹ וְכָל כְּהַאי גַּוְנָא {וכל כיוצא בזה}, וַאֲפִלּוּ אִם הוּא יוֹדֵעַ בְּעַצְּמוֹ, שֶׁאֵינוֹ מְשַׁקֵּר בַּסִפּוּר הַזֶּה, (אִם לֹא, בּאֹפֶן שֶׁנּבָאֵר לקָּמָּן בּסָעִיף י\"ג), וַאֲפִלּוּ אִם יִצְּטָרְפוּ לָזֶה כָּל שְׁאָר פְּרָטֵי הַהֶתֵּר הַנַּ\"ל, דִּבְוַדַּאי אֵין כַּוָּנָתוֹ בְּעֵת הַסִפּוּר לְתוֹעֶלֶת, דְּהַיְנוּ, לְפַרְסֵם גְּנוּתוֹ שֶׁל חֲבֵרוֹ, כְּדֵי שֶׁיָּבוּזוּ עוֹשֵׂי רִשְׁעָה בְּעֵינִי בְּנִי אָדָם, וְיִזָּהֲרוּ עַל יְדֵי זֶה מִלָּלֶכֶת בְּדַרְכֵיהֶם הָרָעִים, אוֹ כְּדֵי שֶׁהוּא יִרְאֶה בְּעַצְמוֹ שֶׁהַבְּרִיּוֹת מְגַנּוֹת אוֹתוֹ, אוּלַי עַל יְדֵי זֶה יָשׁוּב מִדְּרָכָיו הָרָעִים, רַק כַּוָּנָתוֹ כְּדֵי לְבַזּוֹתוֹ בְּעֵינִי בְּנִי אָדָם, שֶׁיְּפֻרְסַם לִפְנֵיהֶם לְחֶרְפָּה וּלְקָלוֹן עֲבוּר זֶה שֶׁנָּגַע בְּמָמוֹנוֹ אוֹ בִּכְבוֹדוֹ, וְכָל שֶׁיִּרְאֶה יוֹתֵר, שֶׁדְּבָרָיו יִתְקַבְּלוּ לִפְנִי הַשּׁוֹמְעִים, וְיִתְפַּרְסֵם בְּעֵינֵיהֶם לִגְנוּת וּלְבִזָּיוֹן עֲבוּר זֶה, יִהְיֶה יוֹתֵר שָׂמֵחַ וְיוֹתֵר נֶהֱנְה מִזֶּה." + ], + [ + "וְקַל וָחֹמֶר אִם לֹא הֵרַע לוֹ, רַק לֹא הֵיטִיב עִמּוֹ בְּטוֹבוֹת, אֲשֶׁר הָיָה רָאוּי לְהֵיטִיב עִמּוֹ בְּעִנְיְנֵי הַלְוָאָה וּצְּדָקָה וְהַכְנָסַת אוֹרְחִים וְכַיּוֹצֵא בָּזֶה, אִם הוּא הוֹלֵךְ וּמְגַלֶּה אַחַר כָּךְ דָּבָר זֶה לַאֲנָשִׁים לְגַנּוֹת פְּלוֹנִי בָּזֶה, לָשׁוֹן הָרָע גְּמוּרָה הִיא מִן הַדִּין, וּכְמוֹ שֶׁכָּתַבְנוּ לְעֵיל בִּכְלָל ה' סָעִיף א', וְעוֹבֵר בָּזֶה עוֹד עַל כַּמָּה לָאוִין אֲחֵרִים, לְבַד אִסוּר לָשׁוֹן הָרָע, וּכְמוֹ שֶׁבֵּאַרְנוּ בַּכְּלָל הַנַּ\"ל. וְנִכְשָׁלִין בָּזֶה, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, הַרְבֵּה אֲנָשִׁים, כְּמוֹ שֶׁאָנוּ רוֹאִין בַּעֲלִיל, שֶׁאִם לֹא יְקַבְּלוּ לְאֶחָד בְּסֵבֶר פָּנִים יָפוֹת כִּרְצּוֹנוֹ בְּעִיר אַחַת, כְּשֶׁהוּא נוֹסֵעַ אַחַר כָּךְ לְעִיר אַחֶרֶת, מְפַרְסֵם לִגְנוּת עֲבוּר זֶה הָאֲנָשִׁים הַחֲשׁוּבִים דְּשָׁם, מִפְּנִי שֶׁלֹּא סִיְּעוּהוּ בְּעִנְיָנָיו. וְכָל שֶׁכֵּן אִם מְבַזֶּה עֲבוּר זֶה סְתָם לְכָל הָעִיר, (לב) בְּוַדַּאי עָוֹן פְּלִילִי הוּא, כִּי אִסוּר לָשׁוֹן הָרָע, אֲפִלּוּ עַל אֱמֶת, שֶׁכָּתַבְנוּ לְמַעְלָה, הוּא אֲפִלּוּ אִם מְסַפֵּר עַל אִישׁ פְּרָטִי, וְכָל שֶׁכֵּן עַל עִיר שְׁלֵמָה שֶׁבְּיִשְׂרָאֵל הַמַּחֲזִיקִים בֶּאֱמוּנַת ה', וַדַּאי עָוֹן גָּדוֹל הוּא." + ], + [ + "וְאַף עַל פִּי כֵן נִרְאֶה לִי, דְּאִם הוּא מְשַׁעֵר, שֶׁעַל יְדֵי זֶה, שֶׁיְּסַפֵּר לַאֲנָשִׁים, הַאֵיךְ שֶׁפְּלוֹנִי (לג) עָשָׂה לוֹ עַוְלָה בְּעִנְיַן מָמוֹן וְכַיּוֹצֵא בָּזֶה, תּוּכַל לָבוֹא לוֹ מִזֶּה תּוֹעֶלֶת עַל לְהַבָּא, כְּגוֹן, שֶׁיְּסַפֵּר לַאֲנָשִׁים, שֶׁדִּבְרֵיהֶן נִשְׁמָעִין לוֹ, אִם יוֹכִיחוּהוּ עַל זֶה, וְאוּלַי עַל יְדֵי זֶה יָשִׁיב לוֹ הַגְּזֵלָה וְהַהֶזֵּק וְבַיּוֹצֵא בָּזֶה, (לד) מֻתָּר לוֹ לְסַפֵּר לָהֶם וּלְבַקֵּשׁ מֵאִתָּם, שֶׁיְּסַיְּעוּהוּ בָּזֶה. וְלִפְעָמִּים יְצֻיַּר תּוֹעֶלֶת עַל לְהַבָּא מֵהַסִפּוּר, אֲפִלּוּ שֶׁלֹּא בְּעִנְיַן מָמּוֹן, (דְּהַיְנוּ עִנְיַן צַּעַר וּבֹשֶת וְאוֹנָאַת דְּבָרִים וְכַיּוֹצֵא בָּזֶה), כְּגוֹן, אִם נוֹדַע לוֹ בְּבֵרוּר, אֵיךְ שֶׁפְּלוֹנִי רוֹצֶּה לְחָרְפוֹ וּלְגַדְּפוֹ עַל דָּבָר פְּלוֹנִי וּפְלוֹנִי, אִם יְסַפֵּר זֶה לַאֲנָשִׁים חֲשׁוּבִים אוֹ לִקְרוֹבָיו שֶׁל פְּלוֹנִי, וְיַעֲרִיךְ לִפְנֵיהֶם אֶת אֲמִתַּת הָעִנְיָן, וְיִרְאוּ בְּעַצְּמָם שֶׁהַדִּין עִמּוֹ, אֶפְשָׁר שֶׁיִּמְנְעוּהוּ מִּזֶּה, אוֹ אֲפִלּוּ הוּא דָּבָר, שֶׁכְּבָר עָבַר, שֶׁכְּבָר חֵרֵף אוֹתוֹ, אַךְ שֶׁהוּא מְשַׁעֵר, שֶׁאִם לֹא יְסַפֵּר הַדָּבָר לִקְּרוֹבָיו, אוֹ לַאֲנָשִׁים חֲשׁוּבִים, כְּדֵי שֶׁיִּמְנְעוּהוּ מִזֶּה, יָבוֹא עוֹד לְחָרְפוֹ וּלְגַדְּפוֹ (לה) בְּכָל אֵלּוּ הָאֳפָנִים וְכַיּוֹצֵּא בָּזֶה, מֻתָּר לְסַפֵּר הַדָּבָר לִבְנִי אָדָם, אַף שֶׁעַל יְדֵי הַסִפּוּר יִתְבַּזֶּה חֲבֵרוֹ לִפְנִי הַשּׁוֹמְעִים, כֵּיוָן דְּאֵין כַּוָּנַת הַמְספֵּר לָזֶה, רַק הוּא רוֹצֶּה לִשְׁמֹר אֶת עַצְּמוֹ, שֶׁלֹּא יִהְיֶה לוֹ מִמֶּנּוּ נְזֶק בְּעִנְיַן מָמוֹן אוֹ צַּעַר וּבִיּוּשׁ." + ], + [ + "אַךְ מַה מְּאֹד צָּרִיךְ לְהִזָּהֵר בַּהֶתֵּר הַזֶּה, שֶׁלֹּא יַחְסְרוּ בּוֹ כָּל הפְּרָטִים הנַּ\"ל בִּתְחִלַּת הַסִימָן, כִּי אִם לֹא יִזָּהֵר בִּשְׁמִירָה יְתֵרָה, בְּקַל יוּכַל לְהִלָּכֵד בְּפַח הַיֵּצֶּר וְלִהְיוֹת מִבַּעֲלֵי לָשׁוֹן הָרָע דְּאוֹרַיְתָא עַל יְדֵי הַהֶתֵּר הַנַּ\"ל. ומִטַּעַם זֶה אֶחְזֹר בְּכָאן בְּפֵרוּשׁ כָּל הַפְּרָטִים הַנַּ\"ל וּבִמְעַט נֹפֶךְ, כְּלָלָן שֶׁל דְּבָרִים בְּקִצּוּר כָּךְ הוּא, (לו) אַחַר שֶׁיָּדַע, שֶׁחֲבֵרוֹ לֹא שָׁב עֲדַיִן מֵהָעִנְיָן הַהוּא הַנַּ\"ל, וְהוּא מְכַוֵּן לְתוֹעֶלֶת, כַּאֲשֶׁר בֵּאַרְנוּ, מֻתּר לְסַפֵּר, אַךְ בְּאֹפֶן שֶׁלֹּא יַחְסְרוּ אֵלּוּ הַפְּרָטִים:", + "פְּרָט הָרִאשׁוֹן. שֶׁיִּרְאֶה זֶה הַדָּבָר בְּעַצְמוֹ, וְלֹא עַל יְדֵי שְׁמִיעָה מֵאֲחֵרִים, שֶׁהֲגַם שֶׁבֶּאֱמֶת הָיָה לוֹ הֶזֵּק בְּעִנְיָנָיו, מִי יוֹדֵעַ, אִם הוּא הַמַּזִּיקוֹ.", + "פְּרָט הַשֵּׁנִי. לִזָּהֵר מְאֹד, שֶׁלֹּא לְהַחְלִיט תֵּכֶף, שֶׁדָּבָר זֶה הוּא בִּכְלַל גֶּזֶל וְהֶזֵּק וְאוֹנָאַת דְּבָרִים וּבֹשֶת וְכַיּוֹצֵּא בָּזֶה, רַק יִתְבּוֹנִן הֵיטֵב מִתְּחִלָּה עַל פִּי דּרְכֵי הַתּוֹרָה, אִם הַדִּין עִמּוֹ, וְהַשֶּׁכְּנֶגְדּוֹ הוּא הַגַּזְלָן וְהַמַּזִּיק וְהַמְבַיֵּשׁ וְכַיּוֹצֵא בָּזֶה, וְכִמְעַט פְּרַט זֶה קָשֶׁה לְצַיֵּר מִן הַכֹּל, כִּי אֵין אָדָם רוֹאֶה חוֹב לְעַצְמוֹ, וְכָל דֶּרֶךְ אִישׁ יָשָׁר בְּעֵינָיו, וְאִם יִכָּשֵׁל בָּזֶה מִמֵּילָא הוּא בִּכְלַל מוֹצִיא שֵׁם רָע, אֲשֶׁר הוּא חָמוּר מֵאִסוּר לָשׁוֹן הָרָע.", + "פְּרַט הַשְּׁלִישִׁי. שֶׁאִם הוּא מְשַׁעֵר, שֶׁאֶפְשָׁר (לז) שֶׁאִם יִתְוַכַּח עִמּוֹ בְּעַצְּמוֹ, יִהְיֶה לְתוֹעֶלֶת, צָּרִיךְ הוּא לְדַבֵּר עִמּוֹ, קֹּדֶם שֶׁיְּפַרְסֵם הַדָּבָר לַאֲנָשִׁים.", + "פְּרַט הָרְבִיעֵי. בְּיוֹתֵר יִזָּהֵר, עַל כָּל פָּנִים שֶׁיּהְיֶה כָּל הַסִפּוּר אֱמֶת, בְּלִי תַּעֲרובֶת שֶׁקֶר, וְשֶׁלֹּא לְגַזֵּם הָעִנְיָן יוֹתֵר מִמַּה שֵּׁהוּא, דְּהַיְנוּ, שֶׁלֹּא לְחַסֵר בַּסִפּוּר שׁוּם פְּרָט קָטָן, שֶׁהוּא מֵבִין שֶׁדָּבָר זֶה הוּא צַּד זְכוּת שֶׁל חֲבֵרוֹ, אַף שֶׁבֶּאֱמֶת אֵין הַדָּבָר הַזֶּה מוֹעִיל לְהַצְּדִּיק אֶת חֲבֵרוֹ, אֲבָל עַל כָּל פָּנִים, אִם יֵדְעוּ הַשּׁוֹמְעִים צַּד זְכוּת זֶה, לֹא יִתְגַנְּה כָּל כָּךְ בִּפְנֵיהֶם, וּכְשֶׁהוּא יַחֲסִיר דָּבָר זֶה, יִתְגַנְּה מְּאֹד לִפְנִי הַשּׁוֹמְעִים אִסוּר גָּדוֹל הוּא לְחַסֵר פְּרָט זֶה. כְּלַל הַדָּבָר, שֶׁלֹּא יַגְדִּיל הָעַוְלָה יוֹתֵר מִּמַּה שֶּׁהִיא, דְּאִם לֹא כֵן, הֲרֵי הוּא בִּכְלַל מְסַפֵּר לָשׁוֹן הָרָע וְעוֹבֵר עַל כַּמָּה אִסוּרִין הַכְּתוּבִין לְמַעְלָה בַּפְּתִיחָה, עַיֵּן שָׁם.", + "פְּרָט הַחֲמִישִׁי. שֶׁיְּכַוֵּן לְתוֹעֶלֶת*, וְהוּא הָעִקָּר, שֶׁעָלָיו סוֹבֵב כָּל הַהֶתֵּר הזֶּה, כְּתַבְנוּהוּ בְּסָעִיף י\"ג.", + "פְּרַט הַשִּׁשִּׁי. אִם הוּא יָכוֹל לְסַבֵּב אֶת הַתּוֹעֶלֶת הַזּוֹ בְּעֵצָּה אַחֶרֶת, שֶׁלֹּא יִצְּטָרֵךְ לְסַפֵּר עָלָיו, אֲזַי בְּכָל גַּוְנֵי {בכל האופנים} אָסוּר לְסַפֵּר, וַאֲפִלּוּ אִם הוּא מֻכְרָח לְסַפֵּר אֶת הַמַּעֲשֶׂה, אַךְ הוּא יָכוֹל לְהַקְטִין אֶת הָעַוְלָה, שֶׁלֹּא יִתְגַנְּה כָּל כָּךְ בִּפְנִי הַשּׁוֹמְעִים, וְהַתּוֹעֶלֶת הַזּוֹ, אֲשֶׁר הוּא מְקַּוְָּה, שֶׁיֵּצֵא עַל יְדֵי סִפּוּרוֹ, לֹא יִבָּצֵּר מֵחֲמַת זֶה, (לח) מִצְּוָה הִיא שֶׁיַּקְטִין, וְלֹא יְגַלֶּה כָּל קְּלוֹנוֹ לִפְנֵי הַשּׁוֹמְעִין, כֵּיוָן שֶׁבְּלָאו הָכִי {שבלא זה} גַּם כֵּן יֵצֵּא לוֹ הַתּוֹעֶלֶת.", + "פְּרַט הַשְּׁבִיעֵי. (לט) שֶׁלֹּא יְסֻבַּב לוֹ הֶזֵּק עַל יְדֵי סִפּוּרוֹ יוֹתֵר מִכְּפִי הַדִּין, שֶׁהָיָה יוֹצֵא, אִלּוּ הֵעִידוּ עָלָיו בְּאֹפֶן זֶה בְּבֵית דִּין.

*ואפשר דהוא הדין אם כונתו בספורו להפג את דאגתו מלבו, הוי כמכון לתועלת על להבא, [ולפי זה מה שאמרו ז\"ל: דאגה בלב איש ישיחנה לאחרים, קאי גם על ענין כזה], אך שיזהר, שלא יחסרו שאר הפרטים שבסעיף זה. " + ], + [ + "וְעַתָּה רְאֵה אָחִי, אֵיךְ צָּרִיךְ שִׁקּוּל גָּדוֹל לָזֶה בְּאֵיזֶה אֹפֶן לְסַפֵּר הָעִנְיָן, כִּי בְּעֵת הַסִפּוּר הוּא עוֹמֵד בְּסַכָּנָה עֲצוּמָה שֶׁל אִסוּר סִפּוּר לָשׁוֹן הָרָע, אִם לֹא יִשְׁמֹר עַצְמוֹ בְּכָל הַפְּרָטִים, וּבְיוֹתֵר בִּפְרָט הַב' וְהַד', וּפָשׁוּט דְּעַל זֶה נוּכַל לוֹמַר: \"מָוֶת וְחַיִּים בְּיַד הַלָּשׁוֹן\". וְאִם לֹא יִרְאֶה לַחְשֹׁב בְּעַצְמוֹ, קֹדֶם שֶׁהוּא מַתְחִיל לְדבֵּר עִנְיָן כָּזֶה, בְּאֵיזֶה אֹפֶן לְהוֹצִיא אֶת הַדָּבָר הַזֶּה מִפִּיו, בְּוַדַּאי יִכָּשֵׁל, חַס וְשָׁלוֹם, כִּי בְּעֵת מַעֲשֶׂה מִתְגַּבֵּר כֹּחַ הַכַּעַס עַל הָאָדָם וְאִי אֶפְשָׁר לְהִזָּהֵר בָּזֶה, עַל כֵּן מְאֹד מְאֹד יָשִׁית עֵצוֹת בְּנַפְשׁוֹ, קֹדֶם שֶׁמַּתְחִיל לְסַפֵּר, אֵיךְ לְהוֹצִּיא אֶת הָעִנְיָן מִפִּיו, שֶׁלֹּא לְהַגְדִּיל אֶת הָעַוְלָה יוֹתֵר מִמַּה שֶּׁהִיא, וִיכַוֵּן לְתוֹעֶלֶת, כְּמוֹ שֶׁכָּתבְנוּ בְּסָעִיף י\"ג הַנַּ\"ל." + ], + [ + "וּמִכָּל מַה שֶּׁכָּתַבְנוּ נוּכַל לִרְאוֹת אֶת גֹּדֶל הַטָּעוּת, שֶׁמִּשְׁתַּבְּשִׁין בּוֹ בְּנֵי אָדָם תָּמִיד, שֶׁאִם נִרְאֶה לְאֶחָד, שֶׁמְּדַבֵּר לָשׁוֹן הָרָע עַל חֲבֵרוֹ, שֶׁלֹּא בְּפָנָיו, וּמְגַנְּה אוֹתוֹ, וְכַאֲשֶׁר תִּשְׁאָלֶנּוּ: לָמָּה אַתָּה מְדַבֵּר עָלָיו לָשׁוֹן הָרָע? תֵּכֶף יָשִׁיב לְךָ: מִפְּנֵי שֶׁגַּם הוּא דִּבֵּר עָלַי בִּפְנִי פְּלוֹנִי וּפְלוֹנִי. וְזוֹ טָעוּת גְּדוֹלָה מִפְּנִי כַּמָּה טְעָמִים: אֶחָד, שֶׁמִּי שֶׁסִפֵּר לְךָ זֶה, אָסוּר מִן הַתּוֹרָה לְהַאֲמִינוֹ מִפְּנֵי קַּבָּלַת רְכִילוּת, וּכְמוֹ שֶׁכָּתַבְנוּ כַּמָּה פְּעָמִים, וְאֵיךְ יִהְיֶה מֻתָּר לֵילֵךְ וּלְסַפֵּר עָלָיו מֵחֲמַת זֶה. וְעוֹד, דְּלוּ יְהֵא שֶׁהַדָּבָר אֱמֶת, שֶׁהוּא דִּבֵּר עָלֶיךָ, (מ) גַּם כֵּן אָסוּר מֵחֲמַת זֶה לֵילֵךְ וּלְדַבֵּר עָלָיו לָשׁוֹן הָרָע, (מא) וּכְמוֹ שֶׁכָּתַבְנוּ בְּסָעִיף י\"ד הַנַּ\"ל." + ], + [ + "אִם נַעֲשָׂה דָּבָר שֶׁלֹּא כַּהֹגֶן, וּבָא רְאוּבֵן (מב) וְשָׁאַל לְשִׁמְעוֹן: מִי עָשָׂה אֶת הַדָּבָר הַזֶּה? אֲפִלּוּ אִם הוּא מֵבִין, שֶׁרְאוּבֵן חוֹשְׁדוֹ בָּזֶה, אָסוּר לוֹ לְגַלּוֹת, מִי שֶׁעָשָׂה אֶת הַדָּבָר, אֲפִלּוּ אִם רָאָה בְּעַצְּמוֹ, רַק (מג) יָשִׁיב: אֲנִי לֹא עָשִׂיתִי אֶת הַדָּבָר, (אִם לֹא שֶׁהוּא דָּבָר, אֲשֶׁר אֲפִלּוּ אִם לֹא הָיָה שׁוֹאֲלוֹ וְלֹא הָיָה חוֹשְׁדוֹ כְּלָל בָּזֶה, הָיָה גַּם כֵּן צָרִיךְ לְסַפֵּר לוֹ, כְּגוֹן, אִם דָּבָר זֶה הוּא מֵעִנְיָנִים, דְּבֵין אָדָם לַחֲבֵרוֹ, וְנִשְׁלְמוּ בּוֹ כָּל הַפְּרָטִים שֶׁבִּכְלָל זֶה, אוֹ אִם הוּא מֵהָעִנְיָנִים, דְּבֵין אָדָם לַמָּקוֹם, וְנִשְׁלְמוּ בּוֹ הַדְּבָרִים, שֶׁכָּתַבְנוּ לְעֵיל בִּכְלָל ד' סָעִיף ה', ז', ח', עַיֵּן שָׁם). וְכָל זֶה שֶׁכָּתַבְנוּ הוּא מִצַּד הַדִּין, אֲבָל רָאוּי לְבַעַל נֶפֶשׁ, שֶׁיַּעֲשֶׂה לְפְנִים מִשּׁוּרַת הַדִּין, וְלֹא יַשְׁמִיט אֶת עַצְמוֹ מִזֶּה, בְּמָקוֹם שֶׁיָּכוֹל לִהְיוֹת, שֶׁיִּתְוַדַּע לְהַשּׁוֹאֵל, וְיִתְבַּיֵּשׁ פְּלוֹנִי עַל יְדֵי זֶה, וְיוֹתֵר מִזֶּה מָצִּינוּ בְּסַנְהֶדְרִין {דף י\"א} בְּכַמָּה תַּנָּאִים, שֶׁהִטִּילוּ עַל עַצְמָם הָאַשְׁמָה, כְּדֵי שֶׁלֹּא יִתְוַדַּע מִי הוּא הַחוֹטֵא, וְכֵן אִיתָא {כתוב} בְּ\"סֵפֶר חֲסִידִים\" סִימָן כ\"ב וְזֶה לְשׁוֹנוֹ: וְאִם הוּא בַּחֲבוּרַת בְּנֵי אָדָם וְנַעֲשָׂה דָּבָר אֶחָד שֶׁלֹּא כַּהֹגֶן, וְלֹא נוֹדַע מִי הַחוֹטֵא, צָרִיךְ שֶׁיֹּאמַר: אֲנִי הוּא שֶׁחָטָאתִי, אַף עַל פִּי שֶׁלֹּא חָטָא כוּ', עַיֵּן שָׁם." + ] + ] + } + }, + "Part Two, The Prohibition Against Rechilut": { + "Principle 1": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאַר אִסּוּר סִפּוּר רְכִילוּת, וַאֲפִלּוּ על אֱמֶת גָּמוּר, וּמַה נִּקְרָא רְכִילוּת, וּמַה לְּהָשִׁיב אִם אֶחָד שׁוֹאֲלוֹ: מַה דִּבֵּר פְּלוֹנִי אוֹדוֹתַי, וְכָל שְׁאָר פְּרָטֵי הָאִסּוּר, וּבוֹ י\"א סְעִיפִים.*", + "*אף שכמה דינים בהלכה זו היינו יכולים ללמד אותם מעצמם מהלכה ראשונה, שהיא הלכות אסור לשון הרע, אף על פי כן לא סמכנו על זה ובארנום בפרוש מפני כמה טעמים, כמו שכתבנו בסוף ההקדמה. " + ], + "": [ + [ + "(א) הַמְרַגֵּל בַּחֲבֵרוֹ עוֹבֵר בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר: \"לֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ\" וְעָוֹן גָּדוֹל הוּא, וְגוֹרֵם לַהֲרֹג נְפָשׁוֹת רַבּוֹת מִיִּשְׂרָאֵל, לְכָךְ נִסְמַךְ לוֹ: \"לֹא תַעֲמֹד עַל דַּם רֵעֶךָ\". צֵּא וּלְמַד, מָה אֵרַע מֵרְכִילוּתוֹ שֶׁל דּוֹאֵג הָאֲדוֹמִי, שֶׁנֶּהֶרְגָה עַל יְדֵי זֶה כָּל נוֹב עִיר הַכֹּהֲנִים. וְלָאו זֶה שֶׁכָּתַבְנוּ, הוּא מַה שֶּׁכְּתַבְתּוֹ הַתּוֹרָה בְּפֵרוּשׁ מְיֻחָד לְאִסוּר זֶה, אְבָל בְּלָאו הָכִי {בלא זה} יֵשׁ עוֹד הַרְבֵּה לָאוִין וַעֲשִׂין אֲחֵרִים, כַּמְבֹאָר לְעֵיל בַּפְּתִיחָה, עַיֵּן שָׁם." + ], + [ + "אֵיזֶהוּ רָכִיל? זֶה (ב) שֶׁטּוֹעֵן דְּבָרִים מִזֶּה לָזֶה וְהוֹלֵךְ וְאוֹמֵר: כָּךְ אָמַר פְּלוֹנִי (ג) עָלֶיךָ, כָּךְ עָשָׂה לְךָ פְּלוֹנִי, כָּךְ וְכָךְ שָׁמַעְתִּי עָלָיו שֶׁעָשָׂה לְךָ, אוֹ רוֹצֶּה לַעְשׂוֹת לְךָ. אַף עַל פִּי שֶׁאוֹתוֹ דָּבָר אֵין גְּנוּת עַל מִי שֶׁמְסַפֵּר, אַף לְפִי דִּבְרֵי הָרוֹכֵל, (ד) וְאִלּוּ הָיוּ שׁוֹאֲלִין לוֹ בְּעַצְמוֹ, לֹא הָיָה מַכְחִישׁ, (ה) אוֹ מִשּׁוּם שֶׁהָאֱמֶת וְהַצֶּדֶקּ אִתּוֹ, (ו) אוֹ מִשּׁוּם שֶׁהִתְכַּוֵּן בְּאֵלּוּ הַפְּעֻלּוֹת וְהַדִּבּוּרִים כַּוָּנָה אַחֶרֶת, אֲפִלּוּ הָכֵי {אף על פי כן} רָכִיל מִקְרֵי {נִקָּרָא}." + ], + [ + "וְדַע, דְּאִסוּר רְכִילוּת הוּא (ז) אֲפִלּוּ אִם אֵין מִתְכַּוֵּן בִּרְכִילוּתוֹ לְהַכְנִיס שִׂנְאָה בְּלִבּוֹ עַל אוֹתוֹ פְּלוֹנִי, וַאֲפִלּוּ אִם גַּם לְפִי דַּעְתּוֹ כַּדִּין עָשָׂה פְּלוֹנִי, שֶׁדִּבֵּר עָלָיו, אוֹ עָשָׂה לוֹ הַמַּעֲשֶׂה הַזֶּה. כְּגוֹן, שֶׁשִּׁמְעוֹן מוֹכִיחַ לִרְאוּבֵן, עַל מַה שֶּׁדִּבֵּר עָלָיו, אוֹ עָשָׂה לוֹ עִנְין פְּלוֹנִי וּפְלוֹנִי, וּרְאוּבֵן מִתְנַצֵּל עַצְמוֹ שֶׁהַדִּין עִמּוֹ, וְהָרְאָיָה, שֶׁגַּם יְהוּדָה אָמַר עָלָיו כֵּן, אֲפִלּוּ הָכֵי {אף על פי כן}, אִם הוּא מְשַׁעֵר, שֶׁעל יְדֵי זֶה תִּכָּנֵס שִׂנְאָה בְּלֵב שִׁמְעוֹן עַל יְהוּדָה, רָכִיל מִקְרֵי." + ], + [ + "כָּל זֶה שֶׁכָּתַבְנוּ דְּאָסוּר, הוּא אֲפִלּוּ אִם הוּא (ח) אֱמֶת גָּמוּר, שֶׁאֵין בּוֹ תַּעֲרובֶת שֶׁקֶר. וְלָא מִבָּעֵי {ואין צריך לומר} אִם הָיוּ אוֹהֲבִים זֶה לָזֶה מִתְּחִלָּה, וְהוֹלֵךְ וּמְרַגֵּל מִזֶּה לָזֶה, רָשָׁע מִקְרֵי, וְהוּא מְתֹעָב עֲבוּר זֶה מְאֹד לִפְנֵי ה' כְּמוֹ שֶׁנֶּאֱמַר {משלי ו' טז יט}: שֶׁשׁ הֵנָּה שָׂנִא ה' וְשֶׁבַע תּוֹעֲבַת נַפְשׁוֹ וְכוּ' וּמְשַׁלֵּחַ מְדָנִים בֵּין אַחִים. וְאָמְרוּ חֲזַל {ויקרא רבה מצרע פרשה טז סא}, דְּזוֹ הִיא הַשְּׁבִיעִית הַקָּשָׁה שֶׁבְּכֻלָּן. אֶלָּא אֲפִלּוּ אִם בְּלֹא זֶה הָיוּ גַּם כֵּן (ט) שׂוֹנְאִים זֶה לָזֶה מְאֹד, וְשׁוֹמֵעַ שֶׁאֶחָד מְדַבֵּר רָעָה עַל חֲבֵרוֹ, וְהוּא הוֹלֵךְ וּמְרַגֵּל, רָכִיל מִקְּרֵי." + ], + [ + "אֵין חִלּוּק בְּאִסוּר סִפּוּר רְכִילוּת, בֵּין אִם סִפֵּר לוֹ מֵעַצְּמוֹ בִּרְצוֹנוֹ, וּבֵין אִם חֲבֵרוֹ הֵבִין קְצָּת מֵעַצְמוֹ בַּדָּבָר (י) וְעָמַד עָלָיו וְהִפְצִּירוֹ, שֶׁיְּסַפֵּר לוֹ מַה שֶּׁדִּבֵּר פְּלוֹנִי לְפָנָיו עַל אוֹדוֹתָיו. (יא) וַאֲפִלּוּ אָבִיו אוֹ רַבּוֹ הִפְצִּירוּהוּ שֶׁיְּסַפֵּר לָהֶם, מַה שֶּׁדִּבֵּר פְּלוֹנִי לְפָנָיו עַל אוֹדוֹתָם, וַאֲפִלּוּ אִם הוּא רַק אֲבַק רְכִילוּת, אַף עַל פִּי כֵן בְּכָל גַּוְנֵי {בכל האפנים} אָסוּר." + ], + [ + "אֲפִלּוּ אִם הוּא רוֹאֶה, שֶׁעַל יְדֵי זֶה שֶׁלֹּא יְגַלֶּה, יְסֻבַּב לוֹ (יב) הֶפְסֵד גָּדוֹל בְּעִנְיָנָיו, כְּגוֹן, שֶׁהוּא תַּחַת רְשׁוּת אֲחֵרִים, וּכְשֶׁהֵם מְבִינִים אֶת הַדָּבָר וְעוֹמְדִים עָלָיו, שֶׁיְּגַלֶּה לָהֶם, וְהוּא אֵינוֹ רוֹצֶּה, יַחְשְׁדוּהוּ, שֶׁגַּם יָדוֹ הוּא עִם פְּלוֹנִי, וַעֲבוּר זֶה יְסַלְּקוּהוּ מִמִּשְׁמַרְתּוֹ, וְלֹא יִהְיֶה לוֹ אַחַר כָּךְ (יג) בַּמֶּה לְפַרְנִס אֶת בְּנִי בֵּיתוֹ, אַף עַל פִּי כֵן אָסוּר, כְּכָל שְׁאָר חַיָּבֵי לָאוִין, שֶׁמְּחֻיָּב לִתֵּן כָּל אֲשֶׁר לוֹ, וְלֹא לַעֲבֹר עֲלֵיהֶן, כַּמְבֹאָר בְּיוֹרֶה דֵּעָה בְּסִימָן קנז סָעִיף א' בהגהה. אִם לֹא בְּמָקוֹם שֶׁבּגִּלּוּי תִּהְיֶה תּוֹעֶלֶת לְסַלֵּק הַנְּזָקִין וּלְהַשְׁבִּית הָרִיב. אֲבָל אֵין לְמַהֵר לִסְמֹךְ עַל זֶה הַהֶתֵּר, כִּי צָּרִיךְ לָזֶה פְּרָטִים רבִּים, וּכְמוֹ שֶׁנְּבָאֵר, אִם יִרְצֶה ה', לְקַמָּן בִּכְלָל ט' בַּאֲרֻכָּה." + ], + [ + "וּבִפְרָט אִם עַל יְדֵי מְנִיעַת הַסִפּוּר לֹא יַגִּיעַ לוֹ הֶזֵּק מָמוֹן, רַק דִּבְרֵי חֵרוּפִין וְגִדּוּפִין בְּעָלְמָא, שֶׁיְּחָרְפוּהוּ עֲבוּר זֶה, בְּוַדַּאי אָסוּר, וְאֵין לוֹ לָחוּשׁ לָזֶה כְּלָל, וְיֵדַע בְּנַפְשׁוֹ, כִּי עֲבוּר זֶה יִהְיֶה נֶחְשָׁב לֶעָתִיד מֵאוֹהֲבֵי ה' יִתְבָּרַךְ, וּפָנָיו יָאִירוּ כְּאוֹר הַשֶּׁמֶשׁ, כְּמוֹ שֶׁאָמְרוּ חֲזַל {יומא כג}: הַנֶּעֱלָבִין וְאֵינָם עוֹלְבִין, שׁוֹמְעִין חֶרְפָּתָן וְאֵינָם מְשִׁיבִין וְכוּ', עֲלֵיהֶן הַכָּתוּב אוֹמֵר {שופטים ה' לא}: וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ, וְכָל שֶׁכֵּן בְּזֶה שֶׁסוֹבֵל בִּזָּיוֹן עֲבוּר מִצְוַת ה'. וְעַיֵּן בְּמַה שֶּׁהֶאֱרַכְנוּ לְעֵיל בְּהִלְכוֹת לָשׁוֹן הָרָע כְּלָל א' סָעִיף ו', עַיֵּן שָׁם." + ], + [ + " וּלְעִנְיַן מַה לְּהָשִׁיב, אִם שׁוֹאֲלוֹ: מַּה דִּבֵּר פְּלוֹנִי אוֹדוֹתַי, תָּלוּי בָּזֶה, (יד) אִם יֵשׁ לוֹ עֵצָּה לַהֲשִׁיבוֹ, בְּאֹפֶן שֶׁלֹּא יִהְיֶה שֶׁקֶר גָּמוּר וְגַם לֹא יִהְיֶה רְכִילוּת, יְשִׁיבֵהוּ בְּאֹפֶן זֶה, וְלֹא יוֹצִּיא שֶׁקֶר מִפִּיו. וְאִם הוּא מֵבִין, שֶׁחֲבֵרוֹ לֹא יְקַבֵּל זֶה לִתְשׁוּבָה, מֻתָּר לוֹמַר שֶׁקֶּר גָּמוּר מִפְּנִי הַשָּׁלוֹם, (טו) אֲבָל לֹא יִשָּׁבַע, חַס וְשָׁלוֹם, לַשֶּׁקֶר בִּשְׁבִיל זֶה, וְעַיֵּן בִּבְאֵר מַיִם חַיִּים." + ], + [ + "וְדַע, דַּאֲפִלּוּ אִם אֵינוֹ אוֹמֵר לוֹ בְּפֵרוּשׁ שֵׁם הָאִישׁ הַהוּא (טז) שֶׁרִגֵּל עָלָיו, רַק הוּא (יז) מְסַפֵּר לוֹ סְתָם, וְעַל יְדֵי סִפּוּרוֹ מִמֵּילָא נִתְוַדַּע לוֹ אַחַר כָּךְ שֵׁם הָאִישׁ הַהוּא, אוֹ שֶׁעֶצֶּם הָעִנְיָן, מַה שֶּׁדִּבְּרוּ עָלָיו, אוֹ שֶׁנַּעֲשָׂה לוֹ, יָדַע מֵּעַצְּמוֹ, אַךְ לֹא יָדַע מִי עָשָׂה לוֹ, אוֹ דִּבֵּר עָלָיו זֶה, וּבָא זֶה הַמְרַגֵּל וְהֶרְאָה לוֹ (יח) בְּדֶרֶךְ רֶמֶז, שֶׁיָּבִין מִי הוּא, גַּם כֵּן אָסוּר." + ], + [ + "וְכֵן אָסוּר לְסַפֵּר רְכִילוּת (יט) דֶּרֶךְ רַמָּאוּת. וְהוּא שֶׁיּוֹדֵעַ, שֶׁעַל יְדֵי אֶחָד נִסְבַּב מִכְּבָר רָעָה אוֹ גְּנוּת לַחֲבֵרוֹ, וְהָיָה בֵּינֵיהֶם מְרִיבָה עֲבוּר זֶה. וְהוּא רוֹצֶּה עַתָּה לְעוֹרֵר אֶת הַמַּחְלֹקֶת הַיְשָׁנָה, שֶׁהָיְתָה בֵּינֵיהֶם עֲבוּר זֶה, וּרְצוֹנוֹ, שֶׁלֹּא יַכִּיר הַנִּדּוֹן בָּזֶה, עַל כֵּן הוּא מְסַבֵּב בִּשְׂפָתָיו הַחֲלַקְלַקּוֹת וּמַזְכִּיר אֶת עִנְיַן הָרָעָה אוֹ הַגְּנוּת, שֶׁהָיָה לוֹ לָזֶה מִכְּבָר, וּכְאִלּוּ מֵסִיחַ לְפִי תֻּמּוֹ וְאֵינוֹ יוֹדֵעַ, מִי עָשָׂה לוֹ דָּבָר זֶה, וְעַל יְדֵי זֶה זוֹכֵר הַנִּדּוֹן בְּעַצְּמוֹ, שֶׁפְּלוֹנִי עָשָׂה לוֹ דָּבָר זֶה, כָּל זֶה וְכַיּוֹצֵּא בָּזֶה אִסוּר גָּמוּר הוּא." + ], + [ + "וְדַע עוֹד, דְּאֵין חִלּוּק בְּאִסוּר רְכִילוּת, בֵּין אִם הוּא מְסַפֵּר לוֹ בְּפֵרוּשׁ, מַה שֶּׁאֶחָד עָשָׂה לוֹ, אוֹ דִּבֵּר עָלָיו, וּבֵין עַל יְדֵי (כ) מִכְתָּב. וְאַחַת הִיא, אִם הוּא מְסַפֵּר לוֹ, שֶׁפְּלוֹנִי גִּנָּה אוֹתוֹ בְּעַצְמוֹ, אוֹ שֶׁמְּסַפֵּר לוֹ שֶׁפְּלוֹנִי גִּנָּה אֶת סְחוֹרָתוֹ, (כְּמוֹ לעִנְין לָשׁוֹן הָרָע בְּחֵלֶק א' כְּלָל א' סָעִיף ח' וּכְלָל ה' סָעִיף ז') כֵּיוָן שֶׁעַל יְדֵי זֶה מַכְנִיס שִׂנְאָה בְּלִבּוֹ עָלָיו." + ] + ] + }, + "Principle 2": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאר הַדִּין דְּאַפֵּי תְּלָתָא לְעִנְין רְכִילוּת, וְעוֹד שְׁאָר פְּרָטִים, וּבוֹ ד' סְעִיפִים." + ], + "": [ + [ + "אָסוּר לְסַפֵּר רְכִילוּת, אֲפִלּוּ בִּפְנֵי יָחִיד, (א) וְכָל שֶׁכֵּן בִּפְנֵי רַבִּים." + ], + [ + "אֲפִלּוּ אֲבַק רְכִילוּת (כְּפִי מה שנבאר לקמן בכלל ח מה נקרא אבק רכִילוּת) גַּם כֵּן אָסוּר לְסַפֵּר בְּכָל גַּוְנִי. וַאֲפִלּוּ אִם הַדִּבּוּר שֶׁלּוֹ שֶׁמְּסַפֵּר לוֹ, מַה שֶּׁאָמַר פְּלוֹנִי עָלָיו, יֵשׁ לוֹ שְׁנֵי פָּנִים, אִם הוּא אוֹמְרָה (ב) בְּאֹפֶן דְּמוּכָח, שֶׁכַּוָּנַת הָרִאשׁוֹן הָיְתָה לְגַנּוֹתוֹ, בְּוַדַּאי אָסוּר בְּכָל גַּוְנִי, וַאֲפִלּוּ אִם הוּא מוֹצִיא זֶה מִלְּשׁוֹנוֹ, בְּעִנְיַן דְּנוֹטֶה יוֹתֵר כַּפֵּרוּשׁ הָאַחֵר שֶׁיֵּשׁ בִּדְבָרָיו, שֶׁכַּוָּנַת הָרִאשׁוֹן לֹא הָיְתָה לְגַנּוֹתוֹ, אַף עַל פִּי כֵן (ג) אִם הוּא מַכִּיר אֶת טִבְעוֹ שֶׁל זֶה הַשֵּׁנִי, שֶׁהוּא אִישׁ נִרְגָן, (הַיְנוּ, שֶׁהוּא דָּן אֶת חֲבֵרוֹ לְכַף חוֹב תָּמִיד, וְכָל מַה שֶּׁחֲבֵרוֹ עוֹשֶׂה, אוֹ מְדַבֵּר, הוּא אוֹמֵר שֶׁכִּוֵּן רַק לְהִתְנַגֵּד לוֹ בָּזֶה, כְּמוֹ שֶׁכָּתַב בְּשַׁעֲרֵי תְּשׁוּבָה לְרַבֵּנוּ יוֹנָה), אוֹ שֶׁיֵּשׁ לְבַד זֶה קְצָת שִׂנְאָה בֵּינֵיהֶם מִכְּבָר, וְאִישׁ כָּזֶה אֵינוֹ צָּרִיךְ רַק לִמְצֹא עֲלִילָה עַל חֲבֵרוֹ, אָסוּר בְּכָל גַּוְנִי." + ], + [ + "יֵשׁ אוֹמְרִים, דְּאִם אֶחָד (ד) סִפֵּר (ה) גְּנוּת עַל חֲבֵרוֹ בִּפְנִי שְׁלשָׁה, תּוּ {יותר} אֵין בּוֹ מִשּׁוּם רְכִילוּת, אִם יַחְזְרוּ וְיֹּאמְרוּ לוֹ: פְּלוֹנִי דִּבֵּר עָלֶיךָ כָּךְ וְכָךְ. וְהַטַּעַם הוּא, מִשּׁוּם דְּהוּא דָּבָר הֶעָשׂוּי לְהִתְגַּלּוֹת לְבַסוֹף, דְּחַבְרָךְ חַבְרָא אִית לֵהּ, וְזֶה מְגַלֶּה לָזֶה וְזֶה לָזֶה עַד שֶׁיּוֹדֵעַ, וְלֹא אָסְרָה הַתּוֹרָה בָּזֶה מִשּׁוּם רְכִילוּת, רַק צָּרִיךְ לָזֶה הַפְּרָטִים הַמְבֹאָרִים לְעֵיל בְּהִלְכוֹת לָשׁוֹן הָרָע כְּלָל ב' מִסָעִיף ד' וָאֵילָךְ. אֲבָל אֵין לִסְמֹךְ עַל דֵּעָה זוֹ לְמַעֲשֶׂה, כִּי הַמַּהַרְשָׁל בְּבֵאוּרוֹ על הַסְמָג כָּתַב, שֶׁרַבִּים מֵהָרִאשׁוֹנִים (הַלֹא הֵמָּה הָרַמבַּם והַסּמָג והַתּוספוֹת) חוֹלְקִים עַל דֵּעָה זוֹ וְאוֹסְרִים בְּכָל גַּוְנֵי, אֲפִלּוּ לְסַפֵּר לְאַחֵר (ו) אִם מִתְכַּוֵּן לְגַלּוֹתוֹ, וְכָל שֶׁכֵּן לָזֶה בְּעַצְּמוֹ." + ], + [ + "וּלְפִי זֶה, אִם שֻׁתָּף אֶחָד רָצָּה לְהִסְתַּלֵּק בְּנִדּוֹן הָעֵסֶק שֶׁלּוֹ מִשִּׁתָּפוֹ, כִּי חָשַׁב, שֶׁאֲחֵרִים יִשְׁתַּתְּפוּ עִמּוֹ, וּלְבַסוֹף לֹא עָלְתָה בְּיָדוֹ, (וְכֵן בִּכְהַאי גַּוְנָא הֶחָתָן מֵהַשִּׁדּוּךְ שֶׁלּוֹ), (ז) אָסוּר לְגלּוֹת דָּבָר זֶה לְהַשֻּׁתָּף הָרִאשׁוֹן שֶׁלּוֹ, אַף דִּכְבָר נִשְׁמַע דָּבָר זֶה בְּאַפֵּי תְּלָתָא אוֹ יוֹתֵר, וּכְמוֹ שֶׁכָּתַבְנוּ בְּסָעִיף ג', דִּבְוַדַּאי יִנְקֹט לֵה בְּלִבּוֹ עַל שֻׁתָּפוֹ עַל דָּבָר זֶה, שֶׁרָצָּה לְהִסְתַּלֵּק מֵאִתּוֹ, וּכְמוֹ שֶׁכָּתוּב בְּיִפְתַּח {שופטים יא ז'}: וּמַדּוּעַ בָּאתֶם אֵלַי עַתָּה כַּאֲשֶׁר צַּר לָכֶם, וּפֶן יִהְיֶה סִבָּה, שֶׁיְּבֻטַּל עַל יְדֵי זֶה שֻׁתְּפוּתָם, אוֹ שֶׁיִּצַּר לוֹ מֵחֲמַת זֶה, וּכְמוֹ שֶׁכָּתַב הָרַמְבַּם {הלכות דעות פרק ז', הלָכָה ה'}, וְהַמְסַפֵר לַחֲבֵרוֹ דְּבָרִים שֶׁגּוֹרְמִים וְכוּ' לְהַזִּיק חֲבֵרוֹ בְּגוּפוֹ אוֹ בְּמָמוֹנוֹ אוֹ לְהָצֵּר לוֹ אוֹ לְהַפְחִידוֹ, הֲרֵי זֶה לָשׁוֹן הָרָע.\n" + ] + ] + }, + "Principle 3": { + "Opening Comments": [ + "בּוֹ יְבֹאַר שֶׁאִסּוּר רְכִילוּת הוּא בֵּין בְּפָנָיו וּבֵין שֶׁלֹא בְּפָנָיו, וּבוֹ ד' סְעִיפִים." + ], + "": [ + [ + "אָסוּר לְסַפֵּר רְכִילוּת, אַף שֶׁהוּא אֱמֶת גָּמוּר, שֶׁאֵין בּוֹ שׁוּם תַּעֲרוֹבוֹת שֶׁקֶר, אֲפִלּוּ שֶׁלֹּא בְּפָנָיו, וַאֲפִלּוּ אִם הוּא יוֹדֵעַ בְּעַצְמוֹ, (א) שֶׁהָיָה אוֹמֵר דָּבָר זֶה אַף בְּפָנָיו, גַּם כֵּן אָסוּר, וּרְכִילוּת מִקְּרֵי. וְכָל שֶׁכֵּן אִם הוּא מֵעִיז פָּנָיו לוֹמַר לוֹ (ב) בְּפָנָיו מַמָּשׁ: אַתָּה דִּבַּרְתָּ עָלָיו, אוֹ עָשִׂיתָ לוֹ כָּךְ וְכָךְ, דְּאָסוּר, וַעֲוֹנוֹ גָּדוֹל הַרְבֵּה יוֹתֵר. אֶחָד, שֶׁבָּזֶה הוּא מַכְנִיס שִׂנְאָה חֲזָקָה בְּלִבּוֹ שֶׁל הַנִּדּוֹן עַל זֶה, כִּי מֵעַתָּה יִתְקַּבֵּל הַדָּבָר אֶצְלוֹ לֶאֱמֶת גָּמוּר, שֶׁבְּוַדַּאי יֹאמַר: אִלּוּלֵא שֶׁהַדָּבָר אֱמֶת גָּמוּר, לֹא הָיָה זֶה מֵעִיז פָּנָיו לוֹמַר לוֹ בְּפָנָיו מַמָּשׁ. וְעוֹד, לְבַד זֶה הוּא מַכְנִיס אֶת עַצְּמוֹ וְאֶת אֵלּוּ הַשְּׁנַיִם לַעֲבֹר עַל יְדֵי רְכִילוּת כָּזוֹ עַל כַּמָּה לָאוִין וַעֲשִׂין הַמְפֹרָשִׁין בַּתּוֹרָה, וְכַאֲשֶׁר בֵּאַרְתִּי כָּל זֶה הֵיטֵב בַּפְּתִיחָה בַּלָּאוִין אוֹת יד שָׁם בִּמְקוֹר הַחַיִּים בַּהַגָּהָה, עַיֵּן שָׁם." + ], + [ + "אִם רְאוּבֵן דִּבֵּר עַל שִׁמְעוֹן בִּפְנִי לֵוִי, וְהָלַךְ לֵוִי וְסִפֵּר הַדְּבָרִים לְשִׁמְעוֹן, אָסוּר לְשִׁמְעוֹן לוֹמַר אַחַר כָּךְ לִרְאוּבֵן: אֵיךְ דִּבַּרְתָּ עָלַי בִּפְנִי לֵוִי? כִּי עַל יְדֵי זֶה (ג) גַּם הוּא עוֹבֵר עַל אִסוּר רְכִילוּת מֵחֲמַת לֵוִי, וַאֲפִלּוּ אִם לֹא יַזְכִּיר לוֹ בְּפֵרוּשׁ אֶת שֵׁם לֵוִי, וְיֹאמַר לוֹ סְתָם: שֶׁשָּׁמַעְתִּי שֶׁדִּבַּרְתָּ עָלַי כָּךְ וְכָךְ, אִם עַל יְדֵי זֶה (ד) מִמֵּילָא יָבִין רְאוּבֵן, מִי הָיָה הַמְגַלֶּה לוֹ, אָסוּר. וּבַעֲוֹנוֹתֵינוּ הָרַבִּים, הַרְבֵּה אֲנָשִׁים נִכְשָׁלִין בָּזֶה." + ], + [ + "וְדַע עוֹד, דִּרְכִילוּת נִקְרָא (ה) אֲפִלּוּ לֹא אָמַר בִּפְנִי הַנּוֹגֵעַ לוֹ, כְּגוֹן, הָאוֹמֵר בִּפְנֵי חֲבֵרוֹ: כָּךְ וְכָךְ שָׁמַעְתִּי עַל רְאוּבֵן, שֶׁהָיָה אוֹמֵר עַל שִׁמְּעוֹן, כִּי דְּבָרִים כָּאֵלּוּ גּוֹרְמִים, אִם נִשְׁמְעוּ אִישׁ מִפִּי אִישׁ, לְעוֹרֵר מְדָנִים בֵּין רְאוּבֵן הָאוֹמֵר וּבֵין פְּלוֹנִי הַנֶּאֱמָר עָלָיו.", + "(וְצָרִיךְ לִזָּהֵר מִלְּסַפֵּר עִנְיָן כָּזֶה, אֲפִלּוּ אִם יִרְצֶּה לְהַזְהִיר לַחֲבֵרוֹ, שֶׁלֹּא לְגַלּוֹת הַסִפּוּר הַזֶּה לְשׁוּם אָדָם, וַאֲפִלּוּ אִם הוּא יוֹדֵעַ בְּבֵרוּר, שֶׁיְּקַיֵּם אֶת דְּבָרוֹ, כִּי (ו) עַל פִּי רֹב נִשְׁמַע מִמֵּילָא בְּעֵת הַסִפּוּר גְּנוּת עַל רְאוּבֵן אוֹ עַל שִׁמְעוֹן, וּמִכְּלַל לָשׁוֹן הָרָע לֹא נָפְקָא).", + "וְכָל שֶׁכֵּן דְּאָסוּר לְסַפֵּר לוֹ, מַה שֶּׁפְּלוֹנִי דִּבֵּר (ז) עַל בָּנָיו וּקְרוֹבָיו, דְּטֶבַע הָאָדָם לִהְיוֹת מֵצֵר בָּזֶה, וְרָכִיל מִקְרֵי." + ], + [ + "וְאִם כַּוָּנָתוֹ בְּסַפְּרוֹ אֶת הַדָּבָר לַחֲבֵרוֹ, כְּדֵי שֶׁיּוֹכִיחַ אֶת רְאוּבֵן עַל שֶׁדִּבֵּר לָשׁוֹן הָרָע עַל שִׁמְעוֹן, עַיֵּן לְעֵיל בְּחֵלֶק א' בִּכְלָל י' סָעִיף ו'." + ] + ] + }, + "Principle 4": { + "Opening Comments": [ + "בּוֹ יְבֹאַר דִּינָא דִּרְכִילוּת לְעִנְיַן אִם עֶצֶם הַדָּבָר נִתְגּלָּה לוֹ בְּלֹא סִפּוּרוֹ, וְכֵיצַד יְתַקֵּן הֶעָוֹן הַזֶּה, וּבוֹ ג' סְעִיפִים." + ], + "": [ + [ + "אִסוּר הָרְכִילוּת הוּא אֲפִלּוּ אִם אֵין מְּגַלֶּה לוֹ דָּבָר חָדָשׁ, שֶׁגַּם הוּא יָדַע, כִּי כֵן וְכֵן דִּבֵּר פְּלוֹנִי אוֹדוֹתָיו, אוֹ עָשָׂה עִנְיַן פְּלוֹנִי, שֶׁהוּא נוֹגֵעַ לוֹ, רַק שֶׁהוּא בְּעַצְּמוֹ לֹא הִתְבּוֹנֵן עֲדַיִן בָּזֶה עַל פְּלוֹנִי, שֶׁעָשָׂה עַוְלָה בָּזֶה, (א) וְהָרוֹכֵל הַזֶּה מְעוֹרֵר לוֹ עַל זֶה, (כְּגוֹן שֶׁיָּצָּא רְאוּבֵן חַיָּב בַּדִּין, וּפָגַע בּוֹ שִׁמְעוֹן וְשָׁאַל מֵאִתּוֹ: מַה נַּעֲשָׂה בְּדִּינְךָ? וְהֵשִׁיב רְאוּבֵן: נִתְחַיַּבְתִּי כָּךְ וְכָךְ, וְאָמַר לוֹ שִׁמְעוֹן: לֹא יָפֶה דָּנוּ אוֹתְךָ, וּכְהַאי גַּוְנָא) (ב) אֲפִלּוּ הָכֵי {אף על פי כן} רְכִילוּת מִקְרֵי, כֵּיוָן שֶׁעַל יְדֵי דִּבּוּרוֹ נוֹלַד עִנְיָן חָדָשׁ, שֶׁגּוֹרֵם בָּזֶה לְהַכְנִיס שִׂנְאָה בְּלִבּוֹ עַל אוֹתוֹ פְּלוֹנִי." + ], + [ + "אִם רְאוּבֵן גִּנָּה אֶת שִׁמְעוֹן בִּפְנֵי שְׁנַיִם, וְעָבַר אֶחָד מֵהֶן עַל אִסוּר רְכִילוּת וְגִלָּה אֶת הַדָּבָר לְשִׁמְעוֹן, אַף עַל פִּי כֵן יִזָּהֵר הַשֵּׁנִי, (ג) שֶׁלֹּא לְגַלּוֹת דָּבָר זֶה לְשִׁמְעוֹן, וְכָל שֶׁכֵּן אִם הוּא מַטְעִים אֶת הַדָּבָר יוֹתֵר, דְּאָסוּר, וְרוֹכֵל נִקְרָא עֲבוּר זֶה. וְלָא מִבָּעֵי אִם הוּא מֵבִין מִשִּׁמְעוֹן, שֶׁעֲדַיִן מִסְתַּפֵּק בָּזֶה, (כְּגוֹן, שֶׁשִּׁמְעוֹן שְׁאָלוֹ: אִם אֱמֶת הוּא, מַה שֶּׁסִפֵּר לִי חֲבֵרְךָ, שֶׁרְאוּבֵן גִּנָּה אוֹתִי בִּפְנֵיכֶם), בְּוַדַּאי אָסוּר לוֹ לְגַלּוֹת לוֹ, אֶלָּא אֲפִלּוּ בִּסְתָמָא גַּם כֵּן לֹא יְגַלֶּה לוֹ, כִּי בִּדְבָרָיו הוּא מַחֲזִיק יוֹתֵר הַשִּׂנְאָה שֶׁבְּלִבּוֹ עַל רְאוּבֵן, שֶׁיִּתְקַּבֵּל אֶצְּלוֹ יוֹתֵר, כְּשֶׁיִּשְׁמַע מִפִּי שְׁנַיִם, מִשֶּׁאִם הָיָה שׁוֹמֵעַ רַק מִפִּי אֶחָד. וְגַם פְּעָמִים שֶׁיָּבוֹאוּ גַּם כֵּן לִמְרִיבָה עַל יְדֵי זֶה הַשֵּׁנִי, שֶׁנִּתְעוֹרֵר הָרְכִילוּת מֵחָדָשׁ." + ], + [ + "וְאִם עָבַר וְהִרְגִּיל עַל חֲבֵרוֹ וּבָא לַעֲשׂוֹת תְּשׁוּבָה עַל עֲוֹנוֹ, (ד) אֵין לוֹ תַּקָּנָה עַד שֶׁיְּבַקֵּשׁ מְחִילָה מִמֶּנּוּ וִיפַיֵּס אוֹתוֹ, וְגַם יַעֲשֶׂה תְּשׁוּבָה לַמָּקוֹם, עַל אֲשֶׁר עָבַר עַל הַלָּאו דְּלֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ וְכָל פְּרָטֵי דִּינָיו הוּא כְּמוֹ בְּלָשׁוֹן הָרָע לְעֵיל בְּחֵלֶק א' בִּכְלָל ד' סָעִיף יד, עַיֵּן שָׁם וְעַיֵּן בִּבְאֵר מַיִם חַיִּים." + ] + ] + }, + "Principle 5": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאַר אִסּוּר קַבָּלת רְכִילוּת וּשְׁמִיעָתוֹ בְּכָל פְּרָטָיו, וְגַם אִם נִכְשָׁל בָּזֶה, כֵּיצַד יְתַקֵּן הַחֵטְא הַזֶּה, וּבוֹ ז' סְעִיפִים." + ], + "": [ + [ + "כְּשֵׁם שֶׁאָסוּר לְקַבֵּל לָשׁוֹן הָרָע מִן הַתּוֹרָה, כָּךְ (א) אָסוּר לְקַבֵּל רְכִילוּת מִן הַתּוֹרָה, שֶׁגַּם הִיא בִּכְלַל לָשׁוֹן הָרָע. דְּהַיְנוּ, שֶׁלֹּא יַאֲמִין בְּלִבּוֹ, שֶׁמַּה שֶּׁסִפֵּר לוֹ, שֶׁכָּךְ וְכָךְ עָשָׂה לוֹ פְּלוֹנִי, אוֹ דִּבֵּר עָלָיו פְּלוֹנִי, הוּא אֱמֶת. וְהַמְקַבֵּל עוֹבֵר בְּלֹא תַעֲשֶׂה שֶׁנֶּאֱמַר: לֹא תִשָּׂא שֵׁמַע שָׁוְא לְבַד שְׁאָר לָאוִין וַעֲשִׂין הַמִּצְּטָרְפִין לָזֶה, כַּמְבֹאָר לְעֵיל בַּפְּתִיחָה, עַיֵּן שָׁם. וְאָמְרוּ חֲזַל: שְׁלֹשָה לָשׁוֹן הָרָע הוֹרַגְתָּן, הָאוֹמְרוֹ, וְהַמְקַבְּלוֹ, וּמִי שֶׁנֶּאֱמָר עָלָיו, (כְּמוֹ שֶׁיָּדוּעַ מֵעִנְיַן דּוֹאֵג, שֶׁנִּטְרַד מֵעוֹלָם הַבָּא בְּסִבַּת הָרְכִילוּת, וְנֶהֶרְגָה נוֹב עִיר הַכֹּהֲנִים, אֲשֶׁר נֶאֱמַר עֲלֵיהֶם הָרְכִילוּת, וְנְהרַג שָׁאוּל אַחַר כָּךְ, עֲבוּר שֶׁקִּבֵּל אֶת הָרְכִילוּת), וְהַמְקַבְּלוֹ יוֹתֵר מִן הָאוֹמְרוֹ. וְאָמְרוּ חֲזַ\"ל: שֶׁכָּל הַמְסַפֵּר לָשׁוֹן הָרָע וְהַמְקַבֵּל לָשׁוֹן הָרָע, רָאוּי לְהַשְׁלִיכוֹ לַכְּלָבִים, שֶׁנֶּאֱמַר: לֹא תִשָּׂא שֵׁמַע שָׁוְא, וְסָמִיךְ לֵה: לַכֶּלֶב תַּשְׁלִיכוּן אוֹתוֹ." + ], + [ + "וְאַף עַל שְׁמִיעַת רְכִילוּת בִּלְבַד (ב) גַּם כֵּן יֵשׁ אִסוּר גָּדוֹל כְּמוֹ בְּלָשׁוֹן הָרָע, וְכַנַּל בְּחֵלֶק א' כְּלָל ו' סִימָן ב', אף דִּבְעֵת הַשְּׁמִיעָה לֹא נִגְמָר עֲדַיִן בְּדַעְתּוֹ אִם יַאֲמִין אוֹ לֹא. וּמִכָּל מָקּוֹם אִסוּר קַבָּלָה חָמוּר מִמֶּנּוּ, דִּלְעִנְיַן שְׁמִיעָה הֵיכָא דְּהוּא מֵּבִין מִתְּחִלַּת הַסִפּוּר, שֶׁתִּהְיֶה יְדִיעַת דָּבָר זֶה נוֹגֵעַ לוֹ עַל לְהַבָּא, אִם אֱמֶת הוּא, כְּגוֹן, שֶׁהוּא רוֹאֶה, שֶׁחֲבֵרוֹ רוֹצֶּה לְסַפֵּר לוֹ, אֵיךְ שֶׁפְּלוֹנִי רוֹצֶה לְהַזִּיקוֹ בְּגוּפוֹ אוֹ בְּמָמוֹנוֹ וְכַיּוֹצֵא בָּזֶה, בְּוַדַּאי (ג) מֻתָּר לִשְׁמֹעַ לְכַתְּחִלָּה כְּדֵי לֵידַע, אֵיךְ לָחוּשׁ וּלְהִשָּׁמֵר מִמֶּנּוּ. אֲבָל לְקָּבֵּל בְּהַחְלָטָה אָסוּר מִן הַתּוֹרָה בְּכָל גַּוְנִי {בכל האופנים}, רַק דֶּרֶךְ חֲשָׁשׁ בְּעָלְמָא, וּכְדֵי שֶׁיִּזָּהֵר אֶת עַצְּמוֹ בִּלְבַד, כְּמוֹ שֶׁאָמְרוּ חֲזַל, דְּלִישָׁנָא בִּישָׁא אַף עַל גַּב דְּלִקְבּוּלֵי לָא מִבָּעֵי לְמֵיחַשׁ מִבָּעֵי {לשון הרע אפילו שלקבל לא צריך - לחשוש צריך}, וְעַיֵּן לְעֵיל בְּהִלְכוֹת אִסוּרֵי לָשׁוֹן הָרָע בִּכְלָל ו', תִּרְאֶה אֵיךְ לְהִתְנַהֵג בְּעִנְיַן הַשְּׁמִיעָה לָצֵאת יְדֵי שָׁמַיִם, וְהוּא הַדִּין כָּאן." + ], + [ + "וְאִם הוּא רוֹאֶה בַּחֲבֵרוֹ דְּבָרִים הַנִּכָּרִים, שֶׁהוּא רוֹצֶה לְהַזִּיקוֹ בְּגוּפוֹ אוֹ בְּמָמוֹנוֹ, אֲפִלּוּ לֹא שָׁמַע עָלָיו עַד עַתָּה דָּבָר זֶה מִשּׁוּם אָדָם, מִכָּל מָקּוֹם מֻתָּר לִדְרֹש וְלַחֲקֹר אַחַר זֶה אֵצֶל אֲנָשִׁים אִם מַחֲשַׁבְתּוֹ לְהַזִּיקוֹ בְּעִנְיַן פְּלוֹנִי וּפְלוֹנִי (ד) כְּדֵי לֵידַע (ה) אֵיךְ לְהִשָּׁמֵר מִמֶּנּוּ, וְאֵין לוֹ לָחוּשׁ, שֶׁעַל יְדֵי זֶה יְסֻבַּב, שֶׁיְּסַפְּרוּ בְּנֵי אָדָם בִּגְנוּתוֹ." + ], + [ + "וְדַע עוֹד, דְּכָל הַכְּלָלִים, שֶׁכָּתַבְנוּ לְעֵיל בְּחֵלֶק א' בִּכְלָל ו' אֵצֶל קַבָּלַת לָשׁוֹן הָרָע לְעִנְיַן לָחוּשׁ, (ו) כֵּן הוּא הַדִּין בְּעִנְיַן לָחוּשׁ אֵצֶל רְכִילוּת. וְלָכֵן צָרִיךְ לִזָּהֵר מְאֹד, כְּשֶׁשָּׁמַע שֶׁאֶחָד דִּבֵּר עָלָיו, אוֹ עָשָׂה לוֹ כָּךְ וְכָךְ, אוֹ רוֹצֶּה לַעֲשׂוֹת לוֹ כָּךְ וְכָךְ, שֶׁלֹּא לְהַאֲמִין בַּדָּבָר, רַק בְּדֶרֶךְ חֲשָׁשׁ בְּעָלְמָא, דְּהַיְנוּ לִשְׁמֹר אֶת עַצְּמוֹ מִמֶּנּוּ, וְלֹא בְּגֶדֶר סָפֵק, דְּמַעֲמִידִין לְאָדָם בְּחֶזְקַת כַּשְׁרוּת, וּמִסְתָמָא לֹא עָשָׂה לוֹ רָעָה וְלֹא גִּנָּהוּ. וְעַל כֵּן אָסוּר לַעֲשׂוֹת לוֹ שׁוּם מַעֲשֶׂה אוֹ לִגְרֹם לוֹ שׁוּם הֶזֵּק אוֹ בִּיּוּשׁ עֲבוּר זֶה, לֹא גָּדוֹל וְלֹא קָטָן, וַאֲפִלּוּ רַק לִשְׂנֹא אוֹתוֹ בַּלֵּב, אָסוּר גַּם כֵּן מִן הַתּוֹרָה, וְכָל שֶׁכֵּן (ז) שֶׁלֹּא לִפְטֹר אֶת עַצְּמוֹ עַל יְדֵי הָרְכִילוּת, מִמַּה שֶּׁהוּא מְחֻיָּב לְהַנִּדּוֹן. וּמְחֻיָּב הוּא גַּם כֵּן עֲדַיִן לְהֵיטִיב עִמּוֹ בְּכָל הַטּוֹבוֹת, שֶׁצִּוְּתָה התּוֹרָה לִשְׁאָר אֲנָשִׁים מִיִּשְׂרָאֵל, כִּי לֹא נִגְרָע עֶרְכּוֹ בְּעֵינֵינוּ עַל יְדֵי זֶה לְשׁוּם דָּבָר. וּכְלָל כָּתְבוּ הַפּוֹסְקִים, דְּאֵין מֻתָּר לָחוּשׁ, רַק לְעִנְיַן לִשְׁמֹר אֶת עַצְּמוֹ עַל לְהַבָּא, שֶׁלֹּא יָבוֹא לִידֵי הֶזֵּק מִמֶּנּוּ, אֲבָל בְּעִנְיָן אַחֵר אָסוּר לָחוּשׁ כְּלָל." + ], + [ + "וּמִזֶּה תִּרְאֶה, כַּמָּה נוֹאֲלוּ הַרְבֵּה מִבְּנֵי אָדָם, שֶׁטִּבְעָם תָּמִיד לִדְרֹש מֵחבְרֵיהֶם, מַה דִּבֵּר פְּלוֹנִי אוֹדוֹתָם, וַאֲפִלּוּ אִם מִידִיעַת דָּבָר הַזֶּה אֵין נָפְקָא מִנַּה לָהֶם עַל לְהַבָּא, וּכְשֶׁהֵם אֵינָם רוֹצִּים לְגַלּוֹת לָהֶם, מַפְצִּירִים בָּהֶם הַרְבֵּה, עַד שֶׁמְגַלִּים לָהֶם, מַה שֶּׁדִּבֵּר פְּלוֹנִי אוֹדוֹתָם, וְיֵשׁ בְּאֵלּוּ הַדְּבָרִים עִנְין גְּנַאי עֲלֵיהֶם, וּמְקַבְּלִים אֶת הַדָּבָר לֶאֱמֶת גְּמוּרָה, וְעַל יְדֵי זֶה נַעֲשׂוּ שׂוֹנְאִים גְּמוּרִים. וְהִנִּה אִם נָבוֹא לִמְנוֹת אֶת גֹּדֶל הַקִּלְקוּלִין וְחֶשְׁבּוֹן הַלָּאוִין וְהָעֲשִׂין שֶׁרָגִיל לַעֲבֹר, מִי שֶׁמֻּטְבָּע בַּמִּדָּה הַמְגוּנָה הַזֹּאת, קָצְרָה הַיְרִיעָה מֵהָכִילָם, וְעַיֵּן לְעֵיל בַּפְּתִיחָה, וְתָבִין אֶת דְּבָרֵינוּ, כִּי בֶּאֱמֶת אִסוּר קַבָּלַת לָשׁוֹן הָרָע וּרְכִילוּת הוּא אֲפִלּוּ אִם אֶחָד סִפֵּר לָהֶם מֵעַצְּמוֹ דָּבָר, שֶׁנּוֹגֵעַ לוֹ עַל לְהַבָּא, צִּוְּתָה הַתּוֹרָה שֶׁלֹּא לְהַאֲמִין בָּזֶה, רַק לָחוּשׁ, וּכְשֶׁאֵין נוֹגֵעַ עַל לְהַבָּא, אֲסוּרָה אֲפִלּוּ הַשְּׁמִיעָה לְבַד וְכַנַּל בְּסָעִיף ב', וְעַל אַחַת כַּמָּה וְכַמָּה לַעֲמֹד עַל חֲבֵרוֹ וּלְהַפְצִירוֹ, עַד שֶׁיָּבוֹא הַמְסַפֵּר לִכְלַל סִפּוּר רְכִילוּת, וְהַשּׁוֹמֵעַ לְאִסוּר קַבָּלַת רְכִילוּת, דְּאָסוּר, וְהוּא חוֹטֵא וּמַחֲטִיא אֶת חֲבֵרוֹ. עַל כֵּן צָרִיךְ הָאָדָם מְאֹד מְאֹד לְהִתְרַחֵק מִלִּדְרֹש עִנְיָן כָּזֶה, אִם לֹא שֶׁבָּרוּר לוֹ, שֶׁנּוֹגֵעַ לוֹ הַדָּבָר הַזֶּה עַל לְהַבָּא לֵידַע, הֵיאַךְ לִשְׁמֹר אֶת עַצְמוֹ מִפְּלוֹנִי." + ], + [ + "וְדַע, דְּיֵשׁ עוֹד חֵלֶק בְּאִסוּר קַבָּלַת רְכִילוּת וּכְמוֹ שֶׁאֲבָאֵר, שֶׁאֲפִלּוּ אִם נִתְבָּרֵר לוֹ שֶׁהוּא אֱמֶת, מַה שֶּׁסִפְּרוּ לוֹ, שֶׁאֶחָד דִּבֵּר עָלָיו, אוֹ עָשָׂה מַעֲשֶׂה נֶגֶד רְצוֹנוֹ, (ח) אַךְ יֵשׁ בַּדָּבָר הַזֶּה לְשָׁפְטוֹ לְצַד הַטּוֹב וּלְצַּד הַזְּכוּת, שֶׁלֹּא הָיְתָה כַּוָּנָתוֹ לְהַקְנִיטוֹ בָּזֶה, רַק עִנְיָן אַחֵר, שֶׁלְּפִי הָעִנְיָן הַהוּא לֹא יִהְיֶה תּוּ {שוב} עַוְלָה עָלָיו, וְיָדוּעַ דְּמִצְוָה מִן הַדִּין לָדוּן אוֹתוֹ לְכַף זְכוּת, וְהוּא עַל יְדֵי שֶׁלֹּא רָצָּה לָדוּן אוֹתוֹ לְכַף זְכוּת, מִמֵּילָא נִשְׁתַּרְבֵּב עָלָיו עִנְיָן זֶה לְעַוְלָה, מַה שֶּׁדִּבֵּר עָלָיו אוֹ עָשָׂה מַעֲשֶׂה נֶגְדּוֹ, וְנָקַט לֵה בְּלִבּוֹ עָלָיו עֲבוּר זֶה, לָכֵן נִקְרָא מִשּׁוּם זֶה בְּשֵׁם מְקַבֵּל רְכִילוּת, (ועַיֵּן לְקַמָּן בִּכְלָל ו' סג בָּהֶעָרָה, מַה שֶּׁצִּיַּרְנוּ שְׁנֵי צִיּוּרִים לְעִנְיַן קַּבָּלַת רְכִילוּת, וְהַכּל בָּא עַל יְדֵי זֶה שֶׁלֹּא דָּן אוֹתָם לְכַף זְכוּת)." + ], + [ + "וְאִם כְּבָר עָבַר וְקִבֵּל רְכִילוּת, (ט) תִּקּוּנוֹ, שֶׁיִּתְחַזֵּק לְהוֹצִיא הַדָּבָר מִלִּבּוֹ שֶׁלֹּא לְהַאֲמִינָם. וַאֲפִלּוּ אִם קָשֶׁה לוֹ הַדָּבָר לַחֲשֹׁב, שֶׁהַמְסַפֵּר בָּדָה אֶת כָּל הַדְּבָרִים מִלִּבּוֹ, יַחֲשֹׁב, אוּלַי הוֹסִיף המְסַפֵּר, אוֹ גָּרַע אֵיזֶה פְּרָט מֵהַמַּעֲשֶׂה אוֹ אֵיזֶה תֵּבוֹת מֵהַדִּבּוּר, שֶׁאָמַר פְּלוֹנִי עָלָיו, אוֹ אָמַר בְּנִגּוּן אַחֵר, שֶׁעַל יְדֵי זֶה נִשְׁתַּנָּה הָעִנְיָן מִטּוֹב לְרַע, וִיקַבֵּל על עַצְּמוֹ עַל לְהַבָּא, שֶׁלֹּא לְקַבֵּל עוֹד לָשׁוֹן הָרָע וּרְכִילוּת עַל אָדָם מִיִּשְׂרָאֵל, וְיִתְוַדֶּה עַל זֶה. וּבָזֶה יְתַקֵּן הָאִסוּר שֶׁעָבַר, אִם לֹא סִפֵּר הַדָּבָר עֲדַיִן לַאֲחֵרִים." + ] + ] + }, + "Principle 6": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאר אִסּוּר קַבָּלַת רְכִילוּת, אִם נֶאֱמָר בִּפְנֵי שְׁלֹשָׁה אוֹ בְּפָנָיו, וְדִין אִם הָיָה לוֹ הֶזֵּק וְקוֹל יוֹצֵא בָּעִיר, שֶׁהוּא גָּרַם לוֹ הֶזֵּק הַזֶּה, אוֹ שֶׁאֶחָד סִפֵּר לוֹ לְפִי תֻּמּוֹ בָּזֶה, אוֹ מְהֵימָן כְּבֵי תְרֵי, וּשְׁאָרֵי פְּרָטֵי דִּינֵי רְכִילוּת, וּבוֹ י' סְעִיפִים." + ], + "": [ + [ + "אָסוּר לְקַבֵּל רְכִילוּת, אֲפִלּוּ אִם הַמְסַפֵּר סִפֵּר אֶת הַדָּבָר בְּפִרְסוּם (א) לִפְנִי כַּמָּה אֲנָשִׁים, אַף עַל פִּי כֵן אֵין לְהַחְלִיט מֵחֲמַת זֶה שֶׁהַדָּבָר אֱמֶת, רַק יֵשׁ לָחוּשׁ אַחַר זֶה וְלַחֲקֹר אֶת הַדָּבָר, (ב) אִם נוֹגֵעַ לוֹ זֶה עַל לְהַבָּא." + ], + [ + "כְּשֵׁם שֶׁבֵּאַרְנוּ לְעֵיל בְּחֵלֶק א' בִּכְלָל ז' סָעִיף ב', דְּלָשׁוֹן הָרָע אָסוּר לְקַבֵּל מִן הדִּין, אֲפִלּוּ אִם סִפֵּר עָלָיו (ג) בְּפָנָיו, כֵּן הַדִּין בִּרְכִילוּת. דְּהַיְנוּ, שֶׁאָמַּר לוֹ בְּפָנָיו: אַתָּה דִּבַּרְתָּ עָלָיו כָּךְ וְכָךְ, וַאֲפִלּוּ אִם שׁוֹתֵק עַתָּה, בְּשָׁעָה שֶׁסִפֵּר עָלָיו הָרְכִילוּת בְּפָנָיו, גַּם כֵּן אָסוּר לְקַבֵּל, וְאֵין לִקַּח מִזֶּה שׁוּם רְאָיָה שֶׁהַדָּבָר אֱמֶת, וַאֲפִלּוּ אִם טִבְעוֹ שֶׁל זֶה הָאִישׁ, שֶׁלֹּא לִשְׁתֹּק בִּשְׁאָר דְּבָרִים, וּבָזֶה הוּא שׁוֹתֵק, אַף עַל פִּי כֵן אֵין זוֹ רְאָיָה לְהַחְלִיט שֶׁהַדָּבָר אֱמֶת, וּכְמוֹ שֶׁבֵּאַרְנוּ הַכּל לְמַעְלָה, עַיֵּן שָׁם.", + "וְכָל זֶה (ד) אֲפִלּוּ אִם הַמְרַגֵּל אֵינוֹ עוֹבֵר לִדְבָרָיו עַל לָאו דְּלֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ, כְּגוֹן, שֶׁמְסַפֵּר לוֹ, שֶׁיִּשְׁמֹר עַצְּמוֹ מִפְּלוֹנִי, שֶׁרוֹצֶה לְהַזִּיקוֹ וְכָל כַּיּוֹצֵּא בָּזֶה, וּכְמוֹ שֶׁנְּבָאֵר לְקַמָּן, וְכָל שֶׁכֵּן אִם מְסַפֵּר עָלָיו דִּבְרֵי לָשׁוֹן הָרָע וּרְכִילוּת בְּעָלְמָא, הֲלֹא כְּבָר בֵּררְנוּ לְעֵיל בְּשֵׁם הַפּוֹסְקִּים, דְּלָשׁוֹן הָרָע וּרְכִילוּת אָסוּר, בֵּין בְּפָנָיו וּבֵין שֶׁלֹּא בְּפָנָיו, וַאֲפִלּוּ עַל דְּבַר אֱמֶת, וְאִם כֵּן אֲפִלּוּ אִם הַכֹּל אֱמֶת כִּדְבָרָיו, שֶׁדִּבֵּר עָלָיו פְּלוֹנִי כָּךְ וְכָךְ, אַף עַל פִּי כֵן הוּא רָשָׁע גָּמוּר לְפִי סִפּוּרוֹ בְּעַצְמוֹ, שֶׁעָבַר עַל לָאו דְּלֹא תֵלֵךְ רָכִיל בְּעַמֶּךָ, וְלֹא תִשָּׂא שֵׁמַע שָׁוְא וּשְׁאָר לָאוִין וַעֲשִׂין הַמְבֹאָרִין לְעֵיל בַּפְּתִיחָה, וְאִם כֵּן, מִפְּנֵי רָשָׁע זֶה נוֹצִּיא לְאִידָךְ מֵחֶזְקַת כַּשְׁרוּתוֹ וְלוֹמַר, שֶׁעָבַר עַל אִסוּר לָשׁוֹן הָרָע וְכַיּוֹצֵא בָּזֶה? בְּוַדַּאי הֶחָשׁוּד עַל לָאו דִּרְכִילוּת וְלָשׁוֹן הָרָע, חָשׁוּד גַּם כֵּן לְשַׁקֵּר וּלְהוֹסִיף דְּבָרִים וּלְהַחְלִיף מִסוֹפוֹ לִתְחִלָּתוֹ." + ], + [ + "וְאִם הָיָה לוֹ הֶזֵּק בְּעִסְקוֹ, וְלֹא נוֹדַע לוֹ סִבָּתוֹ, כְּגוֹן, שֶׁמַּחֲזִיק הַארֶענְדֶע {חכירה} מִשַּׂר, וְסִלֵּק אוֹתוֹ הַשַּׂר, וְלֹא נוֹדַע לוֹ, אִם אֶחָד הִלְשִׁין עָלָיו, אוֹ שֶׁהַשַּׂר מִצַּד עַצְמוֹ הֶעֱבִירוֹ, וְכַיּוֹצֵּא בָּזֶה, אָסוּר לוֹ לַחְשֹׁד לְאֶחָד מִיִּשְׂרָאֵל, (אִם לֹא שֶׁיֵּשׁ לוֹ עָלָיו דְּבָרִים הַנִּכָּרִים, וּכְפִי מַה שֶּׁיִּתְבָּאֵר לְקַמָּן, מַה נִּקְרָא דְּבָרִים הַנִּכָּרִים, אָז מֻתָּר לְהַחְלִיט בְּלִבּוֹ עָלָיו, אֲבָל לֹא לְהַפְסִידוֹ עַל יְדֵי זֶה וּכְדִלְקַמָּן) דְּאַחֲזוּקֵי אִנְשֵׁי בִּרְשִׁיעֵי לֹא מַחְזְקִינָן. וְעַל זֶה נֶאֱמַר: בְּצֶּדֶק תִּשְׁפֹּט עֲמִיתֶךָ.*", + "וַאֲפִלּוּ אִם שָׁמַע, שֶׁהוּא סִבֵּב לוֹ הַהֶזֵּק, אַף עַל פִּי כֵן אֵין מֻתָּר לוֹ, רַק לָחוּשׁ, וְלֹא לְהַחְלִיט הַדָּבָר בְּדַעְתּוֹ שֶׁהוּא אֱמֶת, וַאֲפִלּוּ אִם אֲנָשִׁים עָשׂוּ מְרִיבָה עֲבוּר זֶה עִם הַנֶּחְשָׁד, וְאָמְרוּ לוֹ, שֶׁעַוְלָה גְּדוֹלָה עָשָׂה בְּמַה שֶּׁנִּשְׁמַע עָלָיו, שֶׁהוּא סִבֵּב הַהֶזֵּק לְהַיִּשְׂרָאֵל וְשָׁתַק, אַף עַל פִּי כֵן אֵין לוֹ לְהַחְלִיט מִטַּעַם זֶה, שֶׁהַדָּבָר אֱמֶת, כִּי הֲגַם שֶׁבֶּאֱמֶת מִצְּוָה לְהַצִּיל עַצְּמוֹ מִן הַחֲשָׁד וּלְהַצִּיעַ לִפְנִי הַחוֹשְׁדוֹ, אֵיךְ שֶׁנָּקִי הוּא מִן הַחֲשָׁד, וּכְמַאֲמַר הַכָּתוּב {במדבר לב כב}: וִהְיִיתֶם נְקִיִּם מֵה' וּמִיִּשְׂרָאֵל, (ה) מִכָּל מָקוֹם, פֶּן רָאָה לְפִי הָעִנְיָן, שֶׁקִּבְּלוּ עָלָיו לִישָׁנָא בִּישָׁא כָּל כָּךְ וְנֶחְלָט בְּרַעְיוֹנוֹתֵיהֶם לְדָבָר אֲמִתִּי, עַד שֶׁלֹּא יְקַבְּלוּ מִמֶּנּוּ שׁוּם תְּשׁוּבָה, וְעַל כֵּן קִּבֵּל עַל עַצְּמוֹ, שֶׁטּוֹב יוֹתֵר לִשְׁתֹּק בָּזֶה וְלִהְיוֹת מֵהַנֶּעֱלָבִין וְאֵינָם עוֹלְבִין, שׁוֹמְעִין חֶרְפָּתָן (ו) וְאֵינָן מְשִׁיבִין.", + "*ובעונותינו הרבים, כמה מכשולין באין על ידי מדה גרועה הזו של קבלת רכילות. ואציר בזה שני ציורים קטנים, מה שמצוי, בעונותינו הרבים, אולי יתן ה' ברחמיו, שיועיל מעט על ידי שנגלה את תרמית היצר, ומזה יקיש המשכיל לכל כיוצא בזה.

א. בענין השר הנל וכיוצא בזה בנכרים המעלילים עליו, שכאשר הוא שואל מאתם: למה תעשו לי כך וכך לירד לחיי. והם משיבים כדי לסלק האשמה מאתם: לא עלינו תלונותיך, פלוני היהודי הלשין עליך. ותכף נכנס הדבר באזניו, ומקבל את הדבר לאמת גמורה, וחושב את היהודי למלשין ואת הנכרי חושב בלבו, שאינו משקר בדבורו, ולא מחליף ולא מוסיף, ועבור זה נוטר ליהודי שנאה בלבו. והיה כזה יום מחר, ילך גם הוא וילשין על חברו ונעשה על ידי זה מלשין גמור.

ב. (וכיוצא בזה מצוי, כגון, שנכרי קבע אצל יהודי אחד לקנות ממנו משקה וכיוצא בזה, וגמר את המקח, והניח לו גם כן כליו בביתו, ויש מהקונים, שאף אחר שגומרין המקח עם אחד לגמרי, אחר כך הולכין למוכרין אחרים מזה המין, לדרש מהם המקחים של אלו הסחורות, אולי יוכלו להשיג מעט בפחות מהמקח הראשון, ויחזרו ממנו, ואין מספרין להמוכר השני שום דבר מזה, איך שגמר בזה מתחלה עם אחר. וכשהמוכר השני אינו יודע מזה, לפעמים ארע שמתרצה במקח פחות מעט מהמקח של המוכר הראשון כידוע, וכשמע הנכרי את הדבר הזה הוא הולך תכף אצל הראשון ולוקח כליו ממנו בלי שום טענה ומענה. וכשהוא שואלו: למה אתה עושה לי ככה. וכדי לסלק העולה מעל עצמו הוא משיבו: פלוני המוכר פגעני ואמר לי: למה אין אתה רוצה לקנות ממני סחורה. הלא אצלי הסחורה טובה הרבה יותר משל פלוני, וגם המקח אוזיל לך ממנו. ותכף מקבל את זה לאמת גמורה וחושב את היהודי לעני המהפך בחררה וכו', שנקרא רשע, ונוטר להיהודי שנאה בלבו, ולמחר יזלזל נגד חברו הרבה במקחים, עד שיורד פשוט לחייו, ונעשים על ידי זה שונאים גמורים, שכל אחד רוצה לבלע את חברו ולראות את דמו, והכל אצלם כהתירא ולשם מצוה, בחשבם שחברו עשה לו גם כן ככה). ראה כמה לאוין עבר על ידי זה: לא תשא שמע שוא, ולא תשנא את אחיך וכו', ולא תקם ולא תטור, ועוד הרבה לאוין ועשין המבארין לעיל בפתיחה, ולפעמים גם כן מלשין גמור על פי התורה. וכל אלו נעשו על ידי קבלת רכילות, שחשב שספר לו דברי אמת. והלא על פי דין אסור קבלת רכילות הוא אפלו אם יהודי ספר לו בפניו, וגם אין לו שום נגיעה בדבר, והוא שתק גם כן, אפלו הכי אסור להחליט בלבו שהדבר אמת, (וכמו שבררנו לעיל בחלק א' מכל הפוסקים), וכל שכן בזה שהמספר הוא אינו יהודי, (ועין בבא בתרא דף מה.), וגם בספורו הוא דורש את טובת עצמו כדי לדחות את העולה מעליו, והוא נוגע בדבר זה, על אחת כמה וכמה שאסור לקבל את דבריו ולהאמינו. ויותר טוב היה לו בנדון זה להחזיק את הנוגע בדבר לשקרן, ולדון את הישראל לכף זכות [בציור הראשון].

ובציור השני היה לו גם כן לחשב, שהיהודי לא היה יודע שקבע אצלו מתחלה וגמר אתו לקנות ממנו, והיה נצול בזה מכמה לאוין, ובראשם היה מקים מצות עשה דבצדק תשפט עמיתך, וממילא כשהיה חברו רואה, שדן אותו לכף זכות ואינו נוטר לו שנאה עבור זה, בודאי היה הוא גם כן נזהר מכאן ולהבא מלהפסידו בשום דבר, ולא היה יוצא, חס ושלום, שום קלקול לשניהם על ידי מלשינות והורדת המקחים וכדומה, ועל ידי זה היה טוב לשניהן בעולם הזה ובעולם הבא, ועל זה וכיוצא בזה נאמר: מי האיש החפץ חיים (פרוש בעולם הבא) אהב ימים לראות טוב (פרוש בעולם הזה) נצר לשונך מרע, ובודאי שלא לקבל גם כן, כי גדול עון המקבלו יותר מהאומרו, ה' ישמרנו. " + ], + [ + "וְדַע עוֹד, דְּאִסוּר קַבָּלַת רְכִילוּת הוּא אֲפִלּוּ אִם שָׁמַע (ז) מִשְּׁנַיִם וְיוֹתֵר, אוֹ שֶׁיָּצָא קוֹל בָּעִיר, שֶׁפְּלוֹנִי דִּבֵּר עָלָיו, אוֹ עָשָׂה לוֹ כָּךְ וְכָךְ, אֲפִלּוּ הָכֵי {אף על פי כן} אָסוּר לְקַבֵּל וּלְהַחְלִיט הַדָּבָר בְּלִבּוֹ שֶׁהוּא אֱמֶת, אֲפִלּוּ אִם כַּוָּנַת הַמְסַפְּרִים לְפִי דִּבְרֵיהֶם הֵם לְטוֹבָתוֹ שֶׁל זֶה עַל לְהַבָּא, שֶׁאֵין נַעֲשִׂין רְשָׁעִים עַל יְדֵי סִפּוּרָם, וְכַנַּל בְּסָעִיף ב'." + ], + [ + "אִסוּר קַבָּלַת רְכִילוּת הוּא אֲפִלּוּ מֵאִישׁ דִּמְהֵימָן לֵה כִּשְׁנַיִם, וַאֲפִלּוּ אִם אֵין בַּדָּבָר הַהוּא (ח) שׁוּם צַּד זְכוּת עָלָיו. וְהַנֵּי מִלֵּי {וכל זה}, שֶׁאֵין לוֹ מִידִיעַת עִנְיָן הַזֶּה תּוֹעֶלֶת עַל לְהַבָּא, אֲבָל אִם (ט) יֵשׁ לוֹ מִזֶּה תּוֹעֶלֶת עַל לְהבָּא, כְּגוֹן, שֶׁסִפֵּר לוֹ, שֶׁפְּלוֹנִי רוֹצֶּה לְהַזִּיקוֹ בְּגוּפוֹ אוֹ בְּמָמוֹנוֹ וִכָל כַּיּוֹצֵא בָּזֶה, וְעַל כֵּן יִשְׁמֹר עַצְּמוֹ מִמֶּנּוּ, מֻתָּר לְקַבֵּל דָּבָר זֶה מִמֶּנּוּ וּלְהַאֲמִין בָּזֶה. אֲבָל (י) לֹא יְגַלֶּה זֶה לַאֲחֵרִים, וַאֲפִלּוּ לְאַנְשֵׁי בֵּיתוֹ, אִם לֹא שֶׁיֵּשׁ לוֹ בְּהַגִּלּוּי הַהוּא תּוֹעֶלֶת עַל לְהַבָּא. וְכָל זֶה אִם הוּא מְסַפֵּר לוֹ, שֶׁשָּׁמַע מִמֶּנּוּ דָּבָר זֶה בְּעַצְּמוֹ, אֲבָל אִם הוּא (יא) שָׁמַּע מֵאִישׁ אַחֵר, שֶׁאָמַר לוֹ, שֶׁשָּׁמַע מִמֶּנּוּ, אֵין לוֹ שׁוּם יִתְרוֹן מִשְׁאָר אָדָם.\n" + ], + [ + "וַאֲפִלּוּ בָּאֹפֶן הַמּוֹעִיל, הַנֵּי מִלֵּי דְּקִים לֵה בְּגַוֵּה דְּאִישׁ הַהוּא טוּבָא, דְּהַיְנוּ, (יב) שֶׁמַּכִּיר הֵיטֵב אֶת טֶבַע הָאִישׁ הַהוּא, שֶׁאֵינוֹ מְשַׁקֵּר בְּשׁוּם אֹפֶן, וְאֵינוֹ מְגַזֵּם בַּדָּבָר, וְדַעְתּוֹ סוֹמֶכֶת עָלָיו כָּל כָּךְ, עַד שֶׁנֶּאֱמָנִים לוֹ דְּבָרָיו (יג) בָּזֶה, וְגַם כֵּן בִּשְׁאָר דְּבָרִים תָּמִיד, כִּשְׁנִי עֵדִים הַמְעִידִים בְּבֵית דִּין, שֶׁאֵין אַחֲרֵיהֶם שׁוּם סָפֵק *. אֲבָל אִם בִּשְׁאָר דְּבָרִים אֵינוֹ מַאֲמִינוֹ כָּל כָּךְ, וְרַק בָּזֶה, מִשּׁוּם דְּמָתְקוּ לוֹ רִגְבֵי לָשׁוֹן הָרָע וּרְכִילוּת, גּוֹמֵר בְּנַפְשׁוֹ הַדָּבָר, שֶׁהוּא מַאֲמִינוֹ כְּבֵי תְּרֵי, בְּוַדַּאי אָסוּר, דְּאַדְרַבָּה, כָּל שֶׁיּוֹתֵר יַאֲמִין וְיַחְלִיט הַדָּבָר שֶׁהוּא אֱמֶת, יוֹתֵר יִכָּנִס בִּכְלַל מְקַבֵּל לָשׁוֹן הָרָע וּרְכִילוּת.", + "*הגהה: ודע, דאפלו יתקבצו כל חלקי ההתר של מהימן ליה כבי תרי {נאמן לו כשני עדים}, אין מועיל, רק לענין להאמין בעצמו, אבל לא (יד) להפסידו בממון או להכותו, חס וחלילה, או לגנותו בדברים עבור זה, דלאו כל כמנה להאמין לזה כבי תרי {פרוש: מפני שאין בכחו להאמין לו כשני עדים} ולגרע בזה לאחר. " + ], + [ + "וְכָל זֶה הוּא בִּזְמַן הַתַּלְמוּד, אֲבָל היּוֹם לְפִי מַה (טו) שֶּׁהִסְכִּימוּ הַפּוֹסְקִים, שֶׁאֵין לוֹ לְאָדָם לוֹמַר, שֶׁפְּלוֹנִי מְהֵימָן לֵה כְּבֵי תְּרֵי דְּלֹא מְשַׁקֵּר, עַל כֵּן אָסוּר לוֹ לְקַבֵּל דְּבָרָיו בְּשׁוּם אֹפֶן, רַק לָחוּשׁ בִּלְבַד. וּבְלָאו הָכִי {ובלא זה} אֵין מָצוּי, שֶׁיֻּשְׁלְמוּ כָּל הַתְּנָאִים הַנִּזְכָּרִים בְּסָעִיף ה' ו'. וּמִזֶּה תִּרְאֶה, כַּמָּה אֲנָשִׁים טוֹעִין בְּעִנְיָן זֶה, שֶׁהֵם נִזְהָרִין מֵאִסוּר סִפּוּר לָשׁוֹן הָרָע וּרְכִילוּת וְקַבָּלָתָם, אִם הֵם שׁוֹמְעִין זֶה מֵאֲחֵרִים, וְלֹא אִם הֵם שׁוֹמְעִין זֶה מֵאֲבִיהֶם וְאִמָּם וּנְשֵׁיהֶם, בְּחָשְׁבָם, שֶׁאֵלּוּ בְּוַדַּאי לֹא יְשַׁקְּרוּ לָהֶם, וְזוֹהִי טָעוּת גְּמוּרָה, כִּי (טז) אֵין חִלּוּקּ בָּזֶה. וְעַיֵּן לְעֵיל בְּחֵלֶק א' בִּכְלָל ח' סָעִיף יד וּלְקַמָּן בִּכְלָל ז' סָעִיף ח'." + ], + [ + "דִּין אִסוּר קַבָּלַת רְכִילוּת (יז) הוּא אֲפִלּוּ מִמֵּסִיחַ לְפִי תֻּמּוֹ, דְּהַיְנוּ שֶׁהוּא רוֹאֶה שֶׁהַמְסַפֵּר לֹא כִּוֵּן בָּזֶה לְעוֹרֵר מְדָנִים עַל חֲבֵרוֹ, רַק שֶׁבְּמִקְרֶה יָצָא דָּבָר זֶה מִפִּיו. וְכָל יֶתֶר פְּרָטָיו מְבֹאָר לְעֵיל בְּחֵלֶק א' בִּכְלָל ז' בְּסָעִיף ט' לְעִנְיַן לָשׁוֹן הָרָע, וְהוּא הַדִּין לְעִנְיַן רְכִילוּת." + ], + [ + "וְאִם רָאָה עָלָיו דְּבָרִים הַנִּכָּרִים, שֶׁנִּרְאֶה עַל יָדָם שֶׁאֱמֶת הוּא, מַה שֶּׁסִפְּרוּ לוֹ עָלָיו, שֶׁהוּא עָשָׂה לוֹ, אוֹ דִּבֵּר עָלָיו כָּךְ וְכָךְ, אִם מֻתָּר לְהַאֲמִין מֵחֲמַת זֶה עָלָיו אוֹ לֹא, עַיֵּן לְעֵיל בְּחֵלֶק א' בִּכְלָל ז' מִסָעִיף י' עַד סָעִיף יד, כִּי שָׁם בֵּאַרְנוּ בְּעֶזְרַת ה' כָּל הַפְּרָטִים שֶׁשַּׁיָּכִים בָּזֶה. אַךְ כְּדֵי לְהָקֵּל עַל הַקּוֹרֵא אֶכְתֹּב בְּקִצּוּר הַיּוֹצֵא מִשָּׁם, דְּצָרִיךְ לָזֶה אֵלּוּ הַחֲמִשָּׁה פְּרָטִים:", + "א (יח) שֶׁהָעִנְיָן, שֶׁהַדְּבָרִים הַנִּכָּרִים מוֹרִים עָלָיו שֶׁהוּא אֱמֶת, לֹא יִהְיֶה בּוֹ בְּמַה לְּשָׁפְטוֹ לְצַד הַזְּכוּת, דְּאִי לָאו הָכִי {דאם לא כן}, מַה שַּׁיָּךְ בָּזֶה דְּבָרִים נִכָּרִים שֶׁהוּא אֱמֶת? אֲפִלּוּ אִם הוּא אֱמֶת, אֵין לְהַחְלִיט בַּלֵּב עַל הַנִּדּוֹן מִשּׁוּם זֶה לְרַע, וּכְדִלְעֵיל בְּכַמָּה מְקּוֹמוֹת.", + "ב שֶׁיְּהֵא דָּבָר הַנִּכָּר מַמָּשׁ, שֶׁיַּגִּיעַ לְעִנְיַן הַסִפּוּר, לֹא דָּבָר הַנִּכָּר קְצָת.", + "ג שֶׁיִּרְאֶה אֶת הַדְּבָרִים הַנִּכָּרִים בְּעַצְּמוֹ, וְלֹא שֶׁיִּשְׁמַע אוֹתָן מִפִּי אֲחֵרִים.", + "ד דַּוְקָא אִם יוּכַל לִהְיוֹת לוֹ מִידִיעַת הַסִפּוּר הַזֶּה תּוֹעֶלֶת עַל לְהַבָּא, דְּאִי לָאו הָכִי, אָסוּר לְהַטּוֹת אָזְנוֹ וְלִשְׁמֹעַ אֶת הַסִפּוּר, וּכְמוֹ שֶׁכָּתַבְנוּ בְּכַמָּה מְקוֹמוֹת.", + "ה) אַחַר כָּל זֶה אֵינוֹ מוֹעִיל עִנְיָן זֶה, דִּדְבָרִים הַנִּכָּרִים רַק לְעִנְיַן לְהַאֲמִין וּלְקַבֵּל בְּלִבּוֹ אֶת הַדָּבָר הַזֶּה לֶאֱמֶת, (יט) אֲבָל לֹא לֵילֵךְ וּלְסַפֵּר דָּבָר זֶה לַאֲחֵרִים, (כ) וּבְכָל אֹפֶן אָסוּר לִסְמֹךְ עַל דְּבָרִים הַנִּכָּרִים מַמָּשׁ לְעִנְיַן לְהַפְסִידוֹ עַל יְדֵי זֶה בְּמָמוֹן אוֹ לְהַכּוֹתוֹ, חַס וְשָׁלוֹם, וְעַיֵּן לְעֵיל שָׁם בְּסָעִיף יד, שֶׁהֶאֱרַכְנוּ בָּזֶה.\n" + ], + [ + "וְעַל פִּי זֶה תִּרְאֶה בְּחוּשׁ, בַּמֶּה שֶּׁנִּכְשָׁלִין, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, שֶׁאִם אֶחָד יֵשׁ לוֹ הֶזֵּק בְּעִסְקוֹ מִצַּד מַלְשִׁינוּת וְכַדּוֹמֶה, וְיֵשׁ לוֹ עַל יִשְׂרָאֵל דְּבָרִים הַנִּכָּרִים, שֶׁהוּא עָשָׂה לוֹ אֶת הַדָּבָר הַזֶּה, עַל זֶה הַסְמָךְ הוּא הוֹלֵךְ אַחַר כָּךְ וּמַלְשִׁין אוֹתוֹ גַּם כֵּן, כִּי מַרְגְּלָא בְּפוּמַיְהוּ דְּאִינְשֵׁי {מורגל, בפי האנשים}, שֶׁאִם אֶחָד הִלְשִׁין עַל חֲבֵרוֹ, מֻתָּר הוּא גַּם כֵּן אַחַר כָּךְ לְהַלְשִׁינוֹ, וּבֶאֱמֶת הִיא טָעוּת גְּמוּרָה מִכַּמָּה טְעָמִים:", + "א דְּדִין זֶה הוּא דַּוְקָא אִם עַל יְדֵי מַלְשִׁינוּת הַשְּׁנִיָה תִּהְיֶה תּוֹעֶלֶת עַל לְהַבָּא, שֶׁהַשֶּׁכְּנֶגְדּוֹ לֹא יַחֲזֹר וְיַלְשִׁינוֹ עוֹד, וְאִי אֶפְשָׁר לְהַצִּיל עַצְּמוֹ בְּדֶרֶךְ אַחֶרֶת, אָז מֻתָּר. אֲבָל אִם הוּא מִתְכַּוֵּן רַק לִנְקֹם נָקָם, בְּוַדַּאי אִסוּר גָּמוּר הוּא, וְכַמְבֹאָר בְּחֹשֶן מִשְׁפָּט {בסימן שפח סעיף ט' בהגהה}.", + "ב וְעוֹד, דְּכָל זֶה אִם הוּא רוֹאֶה בְּעֵינָיו שֶׁהִלְשִׁינוֹ, אֲבָל לֹא לִסְמֹךְ עַל דְּבָרִים הַנִּכָּרִים, אֲפִלּוּ אִם הֵם דְּבָרִים נִכָּרִים מַמָּשׁ, וְרָאָה אוֹתָן בְּעַצְּמוֹ, וְכַנַּל. וְכָל שֶׁכֵּן אִם רַק אֲנָשִׁים סִפְּרוּ לוֹ שֶׁהוּא הִלְשִׁינוֹ, דְּבָזֶה אפִלּוּ לְהַחְלִיט בְּלִבּוֹ, שֶׁהַדָּבָר הַזֶּה אֱמֶת, גַּם כֵּן אָסוּר, כָּל זְמַן שֶׁלֹּא הֵעִידוּ עָלָיו בְּבֵית דִּין, (אוֹ אֲפִלּוּ חוּץ לְבֵית דִּין, רַק שֶׁנִּתְבָּרֵר בְּבֵרוּר, שֶׁאֵין אַחֲרָיו סָפֵק), וְעַל אַחַת כַּמָּה וְכַמָּה שֶׁאָסוּר לִסְמֹךְ עַל זֶה וּלְהַפְסִיד לַחֲבֵרוֹ הֶפְסֵד כָּל דְּהוּא, אֲפִלּוּ אִם הוּא מְכַוֵּן בָּזֶה לְתוֹעֶלֶת עַל לְהַבָּא." + ] + ] + }, + "Principle 7": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאַר אִסּוּר סִפּוּר הָרְכִילוּת בְּכָל עִנְיָנָיו, וּבוֹ ה' סְעִיפִים." + ], + "": [ + [ + "אֵין חִלּוּק בְּאִסוּר סִפּוּר הָרְכִילוּת, בֵּין אִם הַמְסַפֵּר (א) אִישׁ אוֹ אִשָּׁה, קָרוֹב אוֹ רָחוֹקּ, וַאֲפִלּוּ אִם שָׁמַע לְאֶחָד, שֶׁדִּבֵּר דִּבְרֵי גְּנַאי עַל אָבִיו וְאִמּוֹ *, וּמֵחֲמַת שֶׁהֵצֵר לוֹ מְאֹד עַל כְּבוֹדָם, גִּלָּה לָהֶם אֶת הַדָּבָר, גַּם כֵּן בִּכְלַל רְכִילוּת הוּא. גַּם אֵין חִלּוּק אִם עַל מִי שֶׁמְסַפְּרִין עָלָיו הוּא אִישׁ אוֹ אִשָּׁה, גָּדוֹל אוֹ (ב) קָטָן, הַכֹּל כְּמוֹ שֶׁבֵּאַרְנוּ לְעֵיל בְּחֵלֶק א' בִּכְלָל ח' סָעִיף א' ב' ג'.", + "וְיֵשׁ אֲנָשִׁים שֶׁנִּכְשָׁלִין בָּזֶה, שֶׁכְּשֶׁאֶחָד רוֹאֶה, שֶׁשְּׁנִי נְעָרִים מַכִּין זֶה אֶת זֶה, הוֹלֵךְ וְאוֹמֵר לְאָבִיו שֶׁל אֶחָד מֵהֶם: הֵיאַךְ שֶׁנַּעַר פְּלוֹנִי הִכָּה בִּנְךָ, וְעַל יְדֵי זֶה רָגִיל לָבוֹא אַחַר כָּךְ קִלְקוּלִים גְּדוֹלִים, שֶׁאָבִיו שֶׁל אוֹתוֹ פְּלוֹנִי מַכֶּה אַחַר כָּךְ לְנַעַר קָּטָן זֶה מִפְּנִי גֹּדֶל הַשִּׂנְאָה, וְעַל יְדֵי זֶה נַעֲשֶׂה אַחַר כָּךְ מַחֲלֹקֶת גְּדוֹלָה בֵּין אֲבוֹתֵיהֶן שֶׁל הַנְּעָרִים, וּבְיוֹתֵר מָצוּי זֶה בְּבֵית הַמִּדְרָשׁ. וְהִנִּה אִם בָּאנוּ לַחֲשֹׁב גֹּדֶל הָאִסוּרִין, שֶׁבָּאוּ עַל יְדֵי הַמְרַגֵּל הַזֶּה, רַבּוּ מִלִּסְפֹּר. וְלָא מִבָּעֵי {ואין צריך לומר} אִם אֵינוֹ יוֹדֵע בְּבֵרוּר הַדִּין עִם מִי, דְּאָסוּר לְהַגִּיד לְאָבִיו שֶׁל אֶחָד מֵהֶם, אֶלָּא אֲפִלּוּ אִם הוּא יוֹדֵע בְּבֵרוּר, דְּהַדִּין עִם הָאֶחָד, אַף עַל פִּי כֵן אֵין לוֹ לְהַגִּיד לְאָבִיו שֶׁל הַשֵּׁנִי, אֶלָּא אִם כֵּן נִשְׁלְמוּ הַפְּרָטִים הַמְבאָרִים לְקַמָּן בִּכְלָל ט', עַיֵּן שָׁם.", + "*והוא הדין על רבו, כמו שכתבנו לעיל בחלק א' בכלל י' סעיף ה'. ואין להקשות ממה שאיתא בקדושין (דף ע.) אזלו ואמרו לה (הלכו ואמרו לו) לר' יהודה וכו', דפשוט דאז היה שם שלוחא דרב יהודה, (וכדמוכח ברשי שם דבור המתחיל 'נטר', ולית בה משום לישנא בישא, אם הוא מספר אחר כך לפני בית דין, מה שאחד בזה אותו או את בית דין, וגם הוא מהימן כבי תרי, ועין בחשן המשפט בסוף סימן ח' ובבאר הגולה שם), ולהכי השיב רב יהודה גם כן לבסוף דצער שלוחא דרבנן. (הגהה)" + ], + [ + "וְדַע דְּאִסוּר רְכִילוּת הוּא אֲפִלּוּ עַל עַם הָאָרֶץ, כִּי גַּם הוּא בִּכְלַל עַמֶּיךָ. וְאַף שֶׁהוּא רוֹאֶה בְּבֵרוּר, שֶׁעַם הָאָרֶץ זֶה גִּנָּה לְאֶחָד שֶׁלֹּא בְּפָנָיו עַל חִנָּם, וְהַדִּין הוּא עִם אוֹתוֹ פְּלוֹנִי, אַף עַל פִּי כֵן הֲלֹא בֵּרַרְנוּ לְעֵיל בִּכְלָל א', דְּאִסוּר רְכִילוּת הוּא אֲפִלּוּ עַל אֱמֶת. וְכָל שֶׁכֵּן לְסַפֵּר רְכִילוּת עַל תַּלְמִיד חָכָם, הֶעָוֹן יוֹתֵר גָּדוֹל וְיוֹתֵר עָצוּם מִפְּנִי כַּמָּה טְעָמִים:", + "א מִצַּד עֶצֶּם הָרְכִילוּת, דַּהֲלֹא פָּשׁוּט הוּא, שֶׁאִם בִּרְכִילוּת, שֶׁסִפֵּר עַל חֲבֵרוֹ, הָיְתָה תַּעֲרובֶת שֶׁקִָּר, בְּוַדַּאי עָנְשׁוֹ חָמוּר יוֹתֵר, מִשֶּׁאִם הָיָה אֱמֶת, וְכַאֲשֶׁר נְדַיֵּק בְּעִנְיָנֵנוּ, יִמָּצִא עַל פִּי הָרוֹב, שֶׁהִיא רְכִילוּת שֶׁל שֶׁקֶּר, כִּי תַּלְמִיד חָכָם מִסְּתָמָא אֵינוֹ מְגַנְּה וְאֵינוֹ עוֹשֶׂה רָעָה לְאָדָם בְּחִנָּם, וְיֵשׁ לָנוּ לִתְלוֹת שֶׁכַּדִּין עָשָׂה מַה שֶּׁעָשָׂה, עַל כֵּן, הַהוֹלֵךְ וּמְסַפֵּר עָלָיו דָּבָר זֶה לְעַוְלָה, הוּא רְכִילוּת שֶׁל שֶׁקֶר.", + "ב מִצַּד עַצְמִיּוּת הָאִישׁ הַהוּא, שֶׁהֲרֵי צִוְּתָה לָנוּ הַתּוֹרָה לְהִתְדַּבֵּק בָּהֶם בְּכָל מִינִי חִבּוּר, לֶאֱכֹל וְלִשְׁתּוֹת וְלַעֲשׂוֹת פְּרַקְמַטְיָא עִם תַּלְמִיד חָכָם וּלְהַשִּׂיא בִּתּוֹ לְתַלְמִיד חָכָם וְלִנְהֹג בָּהֶן כָּבוֹד הַרְבֵּה, וְעַל אַחַת כַּמָּה וְכַמָּה שֶׁלֹּא לְעוֹרֵר מְדָנִים עָלָיו, שֶׁדָּבָר זֶה גּוֹרֵם הִפּוּךְ כָּל הַנַּ\"ל.", + "ג מִצַּד הַסִבָּה הַצּוֹמַחַת מִסִפּוּרוֹ, כִּי יָדוּעַ הוּא שֶׁלֹּא יִתְפַּעֵל אָדָם כָּל כָּךְ, כְּשֶׁאֶחָד מֵעַם הָאָרֶץ גִּנָּה אוֹתוֹ, אוֹ עָשָׂה לוֹ שׁוּם דְּבַר עַוְלָה, אֲבָל אִם יְסַפֵּר לוֹ אֶחָד, שֶׁתַּלְמִיד חָכָם גִּנָּה אוֹתוֹ, בְּוַדַּאי יוֹתֵר תִּכָּנֵס שִׂנְאָה בְּלִבּוֹ עָלָיו, וְרָגִיל מְאֹד לְהִתְעוֹרֵר מְדָנִים עַל יְדֵי זֶה, וּבִפְרָט אִם מְסַפֵּר עַל הָרַב שֶׁבָּעִיר, בְּוַדַּאי רָגִיל לָבוֹא עַל יְדֵי זֶה קִלְקוּלִים גְּדוֹלִים עַד מְאֹד, וְכַמָּה פְּעָמִים יוֹרֵד עִמּוֹ לְחַיָּיו מַמָּשׁ עַל יְדֵי זֶה." + ], + [ + "וְדַע עוֹד, דְּאֵין שׁוּם חִלּוּקּ בְּאִסוּר רְכִילוּת, בֵּין אִם הוּא מְסַפֵּר לִרְאוּבֵן גּוּפֵה, מַה שֶּׁפְּלוֹנִי דִּבֵּר עָלָיו, אוֹ מְסַפֵּר דָּבָר זֶה (ג) לְאֵשֶׁת רְאוּבֵן וּקְרוֹבָיו, כִּי בְּוַדַּאי יֵרַע בְּעֵינֵיהֶם, וְיִנְקְטוּ בְּלִבָּם עַל פְּלוֹנִי עֲבוּר זֶה, וְלָכֵן אֲפִלּוּ אִם הִזְהִירָם, שֶׁאַל יִוָּדַע מֵהֶם דָּבָר, לֹא נָפְקָא דָּבָר זֶה מִכְּלַל רְכִילוּת." + ], + [ + "גַּם אֵין חִלּוּק בְּאִסוּר רְכִילוּת, בֵּין אִם הוּא מַרְגִּיל עַל יִשְׂרָאֵל בִּפְנִי יִשְׂרָאֵל, וּבֵין אִם הוּא מַרְגִּיל עַל יִשְׂרָאֵל בִּפְנֵי נָכְרִים, וְכַאֲשֶׁר נְדַיֵּק הֵיטֵב, נִמְצָא, דַּעֲוֹנוֹ גָּדוֹל בָּזֶה הַרְבֵּה יוֹתֵר מִסְתַם רְכִילוּת, כִּי עַל יְדֵי מַה שֶּׁהוּא מְסַפֵּר, שֶׁפְּלוֹנִי עָשָׂה לוֹ, אוֹ דִּבֵּר עָלָיו, בְּוַדַּאי יוּכַל לְהִסָבֵב לוֹ עַל יְדֵי זֶה הֶזֵּקּ וְצַעַר, (ועוֹד טעָמִים, אַחֵרִים וּכמוֹ שִׁהֶאִרַכנוּ לעַיל בּחֵלִק א' כּלָל ח' סִימָן י\"ב). וְיֵשׁ אֲנָשִׁים שֶׁנִּכְשָׁלִין בָּזֶה עַד מְאֹד, שֶׁמַּטִּילִין מוּם* בִּפְנִי נָכְרִי בִּסְחוֹרוֹת, שֶׁמָּכַר לוֹ יִשְׂרָאֵל, אוֹ בִּמְלָאכָה שֶׁעָשָׂה לוֹ וְכָל כְּהַאי גַּוְנָא {וכל כיוצא בזה}, וּבָזֶה מָצוּי שֶׁגּוֹרֵם לוֹ הֶזֵּק וְצַעַר, וְכַמָּה פְּעָמִים יוֹרֵד לְחַיָּיו מַמָּשׁ עַל יְדֵי זֶה.", + "*פרוש: דוקא בשקר בעלילה, אבל באמת שרי {מותר} כמו בישראל כי כן צותה לנו התורה: צדק צדק תרדף, וישראל קדושים חיבין לזהר בזה. (הגהה זו, כנראה, מחמת הצנזורה). " + ], + [ + "וּלְעִנְיַן אִסוּר קַבָּלַת רְכִילוּת, דִּינוֹ הוּא כְּמוֹ בְּלָשׁוֹן הָרָע, בְּחֵלֶק א' בִּכְלָל ח' בְּסָעִיף יג יד, עַיֵּן שָׁם. עַל כֵּן יֵשׁ לִזָּהֵר מְאֹד, שֶׁלֹּא לְקַּבֵּל רְכִילוּת מִשּׁוּם אָדָם, וַאֲפִלּוּ מֵאִשְׁתּוֹ. וְכַאֲשֶׁר נִתְבּוֹנֵן הֵיטֵב, נִמְצָּא, שֶׁבַּמֶּה שֶּׁהוּא מְקַבֵּל רְכִילוּת מֵאִשְׁתּוֹ, בְּמַה שֶּׁסִפְּרָה לוֹ, שֶׁפְּלוֹנִי דִּבֵּר עָלָיו כָּךְ וְכָךְ, לְבַד הֶעָוֹן הָעַצְּמִי שֶׁל קַּבָּלַת רְכִילוּת, הוּא מֵבִיא לְעַצְמוֹ עַל יְדֵי זֶה צָרוֹת רַבּוֹת, כִּי בִּרְאוֹתָה שֶׁבַּעֲלָה מְקַבֵּל דְּבָרֶיהָ בְּסֵבֶר פָּנִים יָפוֹת, תְּסַפֵּר לוֹ תָּמִיד מֵעִנְיָנִים כָּאֵלּוּ, וּמְבִיאָתוֹ עַל יְדֵי זֶה לִידֵי כַּעַס וּמַצָּה וּמְרִיבָה וְדַאֲבוֹן נֶפֶשׁ. עַל כֵּן הַנָּכוֹן מְאֹד לְבַעַל נֶפֶשׁ לִגְעֹר בְּאִשְׁתּוֹ, כְּשֶׁמְסַפֶּרֶת לוֹ מֵעִנְיָנִים כָּאֵלּוּ." + ] + ] + }, + "Principle 8": { + "Opening Comments": [ + "בִּכְלָל זֶה יְבֹאַר דִּינֵי הַאָבָק בְּכָל עִנְיָנָיו, וּבוֹ ה' סְעִיפִים." + ], + "": [ + [ + "יֵשׁ הַרְבֵּה דְּבָרִים, שֶׁאֲסוּרִין מִטַּעַם אֲבַק רְכִילוּת. וַאֲבָאֵר בְּקִצּוּר אֵיזֶה עִנְיָנִים, וּמֵהֶם יָקִישׁ הַמַּשְׂכִּיל לְכָל כַּיּוֹצֵא בָּזֶה, כְּגוֹן, (א) הַמְסַפֵּר לַחֲבֵרוֹ, אֵיךְ שֶׁשָּׁאֲלוּ מֵאֶחָד אוֹדוֹתָיו, וְהֵשִׁיב עַל זֶה: שִׁתְקוּ, אֵינִי רוֹצֶּה לְהוֹדִיעַ מָה אֵרַע, וּמַה יִּהְיֶה, וְכָל כַּיּוֹצֵּא בָּזֶה, שֶׁמְסַפֵּר לוֹ, אֵיךְ שֶׁמִּדִּבְרֵי פְּלוֹנִי נִרְמַז עָלָיו שֶׁלֹּא כַּהֹגֶן, בִּכְלַל אֲבַק רְכִילוּת הוּא." + ], + [ + "וְכֵן הַמְשַׁבֵּחַ אֶת אֶחָד בִּפְנֵי חֲבֵרוֹ, (ב) בְּמָקּוֹם שֶׁעַל יְדֵי זֶה יוּכַל לְהַעֲלוֹת בְּלֵב חֲבֵרוֹ תַּרְעוֹמוֹת עָלָיו, וְעַל יְדֵי זֶה יוּכַל לְהִסָבֵב לוֹ רָעָה, בִּכְלַל אֲבַקּ רְכִילוּת הוּא. עַל כֵּן נִרְאֶה לִי, דְּיֵשׁ לִזָּהֵר מִלְּשַׁבֵּחַ אֶת רְאוּבֵן בִּפְנֵי שִׁמְעוֹן שֻׁתָּפוֹ, (אוֹ לְאִשָּׁה בִּפְנֵי בַּעְלָה, וּלְבַעַל בִּפְנֵי אִשְׁתּוֹ), שֶׁהֵיטִיב עִמּוֹ בְּהַלְוָאָה אוֹ בִּנְתִינַת צְּדָקָה וּבְשִׁלּוּם שְׂכַר שָׂכִיר, שֶׁשִּׁלֵּם לוֹ כָּרָאוּי, וְכָל כַּיּוֹצֵא בָּזֶה, כִּי מָצוּי הוּא עַל יְדֵי זֶה לְהַעֲלוֹת תַּרְעוֹמוֹת בְּלֵב שִׁמְעוֹן עַל שֻׁתָּפוֹ רְאוּבֵן, וּפְעָמִים שֶׁיְּסֻבַּב גַּם כֵּן עַל יְדֵי זֶה לִרְאוּבֵן הֶזֵּק אוֹ מַחְלֹקֶת (וְכֵן לְאִשָּׁה עַל בַּעְלָה, וּלְבַעַל עַל אִשְׁתּוֹ) בְּחָשְׁבוֹ, כִּי הוּא פִּזֵּר אֶת מָמוֹנוֹ בְּוַתְּרָנוּתוֹ." + ], + [ + "וְכֵן יֵשׁ לִזָּהֵר, כְּשֶׁמְּבַקֵּשׁ מֵאֵת חֲבֵרוֹ, שֶׁיֵּיטִיב עִמּוֹ בְּאֵיזֶה דָּבָר, וְהוּא מְשִׁיבוֹ, שֶׁאֵינוֹ יָכוֹל לְמַלְּאוֹת בַּקָּשָׁתוֹ בָּזֶה, (ג) שֶׁלֹּא יִשְׁאָלֵנוּ: לָמָּה עָשִׂיתָ טוֹבָה זוֹ לִפְלוֹנִי, (ד) שֶׁהוּא בְּעַצְמוֹ סִפֵּר לִי אֶת הַדָּבָר, כִּי מָּצּוּי הוּא עַל יְדֵי דָּבָר כָּזֶה גַּם כֵּן לְהַעֲלוֹת תַּרְעוֹמוֹת בְּלֵב חֲבֵרוֹ עַל אוֹתוֹ פְּלוֹנִי, עַל שֶׁגִּלָּה אֶת הַדָּבָר לַאֲנָשִׁים וְאֵינוֹ יָכוֹל לְהַשְׁמִיט עַצְמוֹ מֵהֶם." + ], + [ + "עוֹד יֵשׁ דְּבָרִים, שֶׁהֵן אֲסוּרִין מִטַּעַם אֲבַק רְכִילוּת, כְּגוֹן, אִם מַה שֶּׁמְסַפֵּר לוֹ, מַה שֶּׁאָמַר פְּלוֹנִי עָלָיו, (ה) אֵינוֹ דְּבַר גְּנַאי, רַק דָּבָר, (ו) שֶׁדֶּרֶךְ בְּנִי אָדָם לְהַקְפִּיד קְצָת, כְּשֶאוֹמְרִים לוֹ בְּפָנָיו." + ], + [ + "(ז) וְחַיָּב אָדָם לְהַסְתִּיר הַסוֹד, אֲשֶׁר יְגַלֶּה לוֹ חֲבֵרוֹ דֶּרֶךְ סֵתֶר, אַף עַל פִּי שֶׁאֵין בְּגִלּוּי הַסוֹד הַהוּא עִנְיַן רְכִילוּת, כִּי יֵשׁ בְּגִלּוּי הַסוֹד נֵזֶק לִבְעָלָיו וְסִבָּה לְהָפֵר מַחֲשַׁבְתּוֹ, גַּם בָּזֶה הוּא יוֹצֵא מִדֶּרֶךְ הַצְּנִיעוּת, וְהוּא מַעֲבִיר עַל דַּעַת בַּעַל הַסּוֹד." + ] + ] + }, + "Principle 9": { + "Opening Comments": [ + "בִּכְלל זֶה יְבֹאֲרוּ עִנְיָנִים, שֶׁאֵין בָּהֶם מִשּׁוּם אִסּוּר רְכִילוּת, אִם יֻשְׁלְמוּ הַפְּרָטִים הַנִּצְרָכִים לָזֶה, וּבוֹ טו סְעִיפִים.", + "הִנֵּה לְעֵיל בְּהִלְכוֹת אִסוּרֵי לָשׁוֹן הָרָע בִּכְלָל י' בֵּאַרְנוּ, בְּאֵיזֶה אֹפֶן מֻתָּר לְסַפֵּר לָשׁוֹן הָרָע, אִם אֶחָד הִתְנַהֵג שֶׁלֹּא כַּשּׁוּרָה בְּעִנְיָנִים, דְּבֵין אָדָם לַחֲבֵרו, וְהַמְסַפֵּר הַזֶּה מְכַוֵּן רַק לְתוֹעֶלֶת, עַיֵּן שָׁם. וְעַתָּה בִּכְלָל זֶה נְבָאֵר, בְּאֵיזֶה אֹפֶן מֻתָּר לִהְיוֹת רָכִיל לְכַתְּחִלָּה, אִם הַמְסַפֵּר הַזֶּה מְכַוֵּן בְּסִפּוּרוֹ לְסַלֵּק הַנְּזָקִין, וּמֵה' אֲבַקֵּשׁ, שֶׁלֹּא אֶכָּשֵׁל בִּדְבַר הֲלָכָה." + ], + "": [ + [ + "אִם אֶחָד רוֹאֶה, שֶׁחֲבֵרוֹ רוֹצֶה לְהִשְׁתַּתֵּף בְּאֵיזֶה דָּבָר עִם אֶחָד, וְהוּא מְשַׁעֵר, שֶׁבְּוַדַּאי יְסִבַּב לוֹ עַל יְדֵי זֶה עִנְיָן רַע, (א) צָרִיךְ לְהַגִּיד לוֹ כְּדֵי לְהַצִּילוֹ מִן הָעִנְיָן הָרַע הַהוּא, אַךְ צָרִיךְ לָזֶה חֲמִשָּׁה פְּרָטִים שֶׁאֲבָאֲרֵם בְּסָמוּךְ." + ], + [ + "וְאֵלּוּ הֵן: א) יִזָּהֵר מְאֹד, שֶׁלֹּא יַחְלִיט תֵּכֶף אֶת הָעִנְיָן בְּדַעְתּוֹ לְעִנְיָן רַע, רַק (ב) יִתְבּוֹנִן הֵיטֵב מִתְּחִלָּה, אִם הוּא בְּעֶצֶם רַע.", + "ב) שֶׁלֹּא יַגְדִּיל בְּסִפּוּרוֹ אֶת הָעִנְיָן לְרַע יוֹתֵר מִמַּה שֶּׁהוּא.", + "ג) שֶׁיְּכַוֵּן (ג) רַק לְתוֹעֶלֶת, דְּהַיְנוּ, לְסַלֵּק הַנְּזָקִין מִזֶּה, וְלֹא מִצַּד שִׂנְאָה עַל הַשֶּׁכְּנֶגְדּוֹ.", + "(וּבְזֶה הַפְּרָט הַג' נִכְלָל גַּם כֵּן עוֹד עִנְיָן אַחֵר, שֶׁמִּלְבַד הַכַּוָּנָה, שֶׁיְּכַוֵּן לְתוֹעֶלֶת, וְלֹא מִצַּד שִׂנְאָה, יִתְבּוֹנִן מִתְּחִלָּה, אִם תָּבוֹא מִזֶּה תּוֹעֶלֶת, לַאֲפוּקֵי {להוציא} (ד) מִמַּה שֶּׁמָּצּוּי כַּמָּה פְּעָמִים, שֶׁאֲפִלּוּ אִם יֹאמַר לוֹ, לֹא יִשְׁמַע לוֹ, וְיִשְׁתַּתֵּף עִמּוֹ, (ה) וְאַחַר כָּךְ כְּשֶׁיַּרְגִּיזוֹ חֲבֵרוֹ בְּאֵיזֶה דָּבָר, אוֹמֵר לוֹ: יָפֶה אָמַר עָלֶיךָ פְּלוֹנִי, שֶׁאֵין רָאוּי לְהִשְׁתַּתֵּף עִמְּךָ, וְכַיּוֹצֵא בָּזֶה, לַאֲנָשִׁים כָּאֵלּוּ שֶׁהוּא מַכִּירָם, שֶׁיֵּשׁ לָהֶם מִדָּה רָעָה זוֹ דִּרְכִילוּת, לֹא יְצֻּיַּר שׁוּם הֶתֵּר, כִּי הוּא מַכְשִׁיל אֶת הָעִוְּרִים הַלָּלוּ בְּלֹא תַעֲשֶׂה גְּמוּרָה דִּרְכִילוּת).", + "ד אִם (ו) הוּא יָכוֹל לְסַבֵּב אֶת הַתּוֹעֶלֶת הַזּוֹ, מִבְּלִי שֶׁיִּצְטָרֵךְ לְגַלּוֹת לְפָנָיו עִנְיָנָיו לְרַע, אֵין לְסַפֵּר עָלָיו.", + "ה כָּל זֶה אֵינוֹ מֻתָּר, רַק אִם לֹא יְסֻבַּב עַל יְדֵי הַסִפּוּר רָעָה מַמָּשׁ לַנִּדּוֹן, דְּהַיְנוּ, שֶׁלֹּא יָרֵעוּ עִמּוֹ מַמָּשׁ, רַק שֶׁתּוּסַר מִמֶּנּוּ עַל יְדֵי זֶה הַטּוֹבָה, שֶׁהָיָה עוֹשֶׂה עִמּוֹ הַשֶּׁכְּנֶגְדּוֹ, אַף דְּמִמֵּילָא דָּבָר זֶה הוּא רָעָה לוֹ, מִכָּל מָקוֹם מִתָּר. אֲבָל אִם יַגִּיעַ לוֹ עַל יְדֵי סִפּוּרוֹ רָעָה מַמָּשׁ, (ז) אָסוּר לְסַפֵּר עָלָיו, כִּי יִצְטָרֵךְ לָזֶה (ח) עוֹד פְּרָטִים, וִיבֹאֲרוּ לְקַמָּן אִם יִרְצֶה ה' בְּסָעִיף ה' ו'. וְכָל שֶׁכֵּן אִם הוּא רוֹאֶה, שֶׁיְּסֻבַּב עַל יְדֵי סִפּוּרוֹ לַנִּדּוֹן רָעָה רַבָּה (ט) יוֹתֵר מִכְּפִי הַדִּין, דְּאָסוּר לְסַפֵּר עָלָיו. וְעַיֵּן לְקַמָּן בְּסָעִיף ה', מַה שֶּׁכָּתַבְנוּ שָׁם." + ], + [ + "וְעַתָּה נְבָאֵר עוֹד עִנְיָן אֶחָד, שֶׁאֵין בּוֹ מִשּׁוּם אִסוּר רְכִילוּת, כְּגוֹן, אִם (י) שָׁמַע לְאֶחָד שֶׁאָמַר: אִם אֶפְגַּע לִפְלוֹנִי בְּמָקוֹם פְּלוֹנִי, אַכֶּנּוּ, אוֹ אֲחָרְפֶנּוּ וַאֲגַדְּפֶנּוּ, אוֹ שֶׁשָּׁמַע מִמֶּנּוּ, (יא) שֶׁרְצּוֹנוֹ לְהַזִּיקוֹ בְּעִנְיַן מָמוֹן, תָּלוּי בָּזֶה, אִם הָאִישׁ הַזֶּה (יב) הוּא מֻחְזָק לְעִנְיָן זֶה מִכְּבָר, שֶׁכַּמָּה פְּעָמִים עָשָׂה כֵן לַאֲנָשִׁים אֲחֵרִים, אוֹ (יג) שֶׁהוּא מַכִּיר לְפִי הָעִנְיָן, שֶׁלֹּא יָצָא כֵּן מִפִּיו בְּדֶרֶךְ גִּזוּם בְּעָלְמָא, וּבְוַדַּאי יַעֲשֶׂה כֵן, צָרִיךְ לְגַלּוֹת דָּבָר זֶה לְהַשֶּׁכְּנֶגְדּוֹ, אוּלַי יוּכַל לְהִזָּהֵר מִמֶּנּוּ בִּכְדֵי שֶׁלֹּא יַגִּיעוּ לוֹ מִמֶּנּוּ בִּיּוּשׁ אוֹ הֶזֵּק *. אַךְ צָרִיךְ לִזָּהֵר, שֶׁלֹּא יַחְסְרוּ בָּזֶה גַּם כֵּן כָּל הַפְּרָטִים הַנַּ\"ל.", + "*הגהה: וכל זה אם הוכיחו, ולא קבל תוכחתו, או הוא משער שתוכחתו לא תועיל לו. אבל בסתמא (יד) צריך להוכיחו מתחלה על זה שרוצה להרע לפלוני, או בדברי רצוי בעלמא, אולי על ידי זה יוסר כעסו ממנו, וירויח בזה, שלא יצטרך לילך ולספר עליו לאותו פלוני, וגם יקים בזה מצות עשה דהוכחה והבאת שלום, ועין בבאר מים חיים. " + ], + [ + "וְאַף דְּדָבָר זֶה הוּא מִצְוָה רַבָּה וּבִכְלַל הֲבָאַת שָׁלוֹם הוּא, אַף עַל פִּי כֵן יֵשׁ לִזָּהֵר מְאֹד, שֶׁלֹּא לְמַהֵר לְסַפֵּר עִנְיָן כָּזֶה כִּי אִם אַחַר שֶׁיִּתְבּוֹנִן לְפִי הָעִנְיָן, שֶׁעַל יְדֵי סִפּוּרוֹ יִשְׁמֹר הַשּׁוֹמֵעַ אֶת עַצְמוֹ, שֶׁלֹּא לֵילֵךְ לִמְקוֹם פְּלוֹנִי בִּיחִידִי, פֶּן יַכֶּנּוּ, אוֹ יְחָרְפֶנּוּ אוֹתוֹ פְּלוֹנִי, אוֹ עֵצָה אַחֶרֶת כַּיּוֹצֵא בָּזֶה, שֶׁעַל יְדֵי זֶה תְּסֻלַּק הַקְּטָטָה שֶׁבֵּינֵיהֶם. כִּי פְּעָמִים הַרְבֵּה מָצּוּי כְּשֶׁיְּסַפֵּר לוֹ, אֵיךְ שֶׁדַּעַת פְּלוֹנִי לְחָרְפוֹ, יִתְגַּבֵּר יוֹתֵר כַּעְסוֹ שֶׁל זֶה עַל אוֹתוֹ פְּלוֹנִי, וְיַקְדִּים אֶת עַצְמוֹ נֶגְדּוֹ לָרִיב עִמּוֹ, וְתָבוֹא עַל יָדוֹ מַחְלֹקֶּת גְּדוֹלָה יוֹתֵר, חַס וְשָׁלוֹם, וְעַל כֵּן צָרִיךְ לְהִתְבּוֹנִן הֵיטֵב מִתְּחִלָּה אֵיךְ לְתַקֵּן אֶת הַדָּבָר." + ], + [ + "וְעַתָּה נָבוֹא לְבָאֵר בְּעֶזְרַת ה' יִתְבָּרַךְ עוֹד עִקָּר גָּדוֹל בְּעִנְיָנִים אֵלּוּ, וְעַל יְדֵי זֶה יִתְבָּאֵר לְךָ גַּם כֵּן הַפְּרָט הַחֲמִישִׁי הַנַּ\"ל. דַּע, דְּכָל עֶצֶם הַהֶתֵּר, שֶׁכָּתַבְנוּ בְּסָעִיף א', הַיְנוּ, דַּוְקָא אִם הָאִישׁ, שֶׁהוּא מְסַפֵּר לוֹ, לֹא גָּמַר עֲדַיִן הָעִנְיָן עִם (טו) הַשֶּׁכְּנֶגְדּוֹ, רַק הִסְכִּימוּ בְּיַחַד לִגְמֹר אֶת הָעִנְיָן הַהוּא. אֲבָל אִם גָּמַר עִמּוֹ הָעִנְיָן, (כָּל אֶחָד לְפִי עִנְיָנוֹ הַמְבֹאָר בַּפּוֹסְקִים, בְּמַה שֶּׁנִּגְמַר דַּרְכֵי קִנְיָנָם, שֶׁיִּהְיוּ אֲסוּרִים לַחְזֹר מִזֶּה אַחַר כָּךְ), תָּלוּי בָּזֶה, (טז) אִם הוּא יוֹדֵע שֶׁמֵּחֲמַת דִּבּוּרוֹ, שֶׁיְּגַלֶּה לוֹ, לֹא יַעֲשֶׂה לַשֶּׁכְּנֶגְדּוֹ שׁוּם הֶזֵּק, רַק שֶׁמֵּעַתָּה יִשְׁמֹר אֶת עַצְמוֹ, שֶׁלֹּא יָבוֹא לוֹ שׁוּם הֶזֵּק מִמֶּנּוּ, וְנִשְׁלְמוּ לָזֶה גַּם כֵּן הַפְּרָטִים הַמְבאָרִים לְעֵיל בְּסָעִיף ב', אֲזַי מֻתָּר וְנָכוֹן הַדָּבָר לַעֲשׂוֹת כֵּן. אֲבָל אִם הוּא מַכִּיר אֶת טֶבַע הָאִישׁ, שֶׁהוּא מְסַפֵּר לוֹ, שֶׁאִם יְגַלֶּה לוֹ אֶת הַדָּבָר, יַחְלִיטוֹ תֵּכֶף לְוַדַּאי גָּמוּר, (אוֹ מִשּׁוּם שֶׁטִּבְעוֹ לְהַאֲמִין תֵּכֶף רַע עַל חֲבֵרוֹ, אוֹ מִשּׁוּם שֶׁיֵּשׁ לוֹ עָלָיו דְּבָרִים הַנִּכָּרִים, אוֹ מִשּׁוּם שֶׁסוֹמֵךְ עָלָיו מְאֹד), וְיִפְסֹק תֵּכֶף הַדִּין לְעַצְמוֹ (יז) וְיַעֲשֶׂה מַעֲשֶׂה, דְּהַיְנוּ, לַחְזֹר מֵהַשֶּׁכְּנֶגְדּוֹ, אוֹ שְׁאָר עִנְיְנֵי הֶזֵּק, עַל פִּי דִּבּוּרוֹ, אַף שֶׁלֹּא יַעֲשֶׂה מַעֲשֶׂה גָּרוּעַ יוֹתֵר מֵעֵרֶךְ הַדִּין, שֶׁהָיָה יוֹצֵא בְּבֵית דִּין עַל פִּי דִּבּוּרוֹ, אִלּוּ הָיוּ שְׁנִי עֵדִים מְעִידִין כִּדְבָרָיו, אַף עַל פִּי כֵן אָסוּר, כֵּיוָן שֶׁבְּדִבּוּרוֹ הוּא גּוֹרֵם הֶזֵּק לַנִּדּוֹן, מַה שֶּׁלֹּא הָיָה יוֹצֵא עַל יְדֵי דְּבָרָיו, אֲפִלּוּ אִם הָיָה מֵעִיד עָלָיו בְּבֵית דִּין, כִּי אִלּוּ הָיָה אוֹמֵר עָלָיו עִנִיָן זֶה גּוּפָא בְּבֵית דִּין, לֹא הָיְתָה יְכֹלֶת בְּיַד בֵּית דִּין לְחַיֵּב אוֹתוֹ מָמוֹן עַל יְדֵי דִּבּוּרוֹ, כִּי הוּא עֵד אֶחָד, וְעַתָּה הוּא גּוֹרֵם לַנִּדּוֹן הֶזֵּק מַמָּשׁ עַל יְדֵי דִּבּוּרוֹ. וּלְפִי זֶה, אִם הַמְסַפְּרִים אֶת הָעִנְיָן (יח) הֵם שְׁנַיִם, (יט) שֶׁהֵם רָאוּ בְּעַצְּמָם אֶת הָעִנְיָן, הָיָה נִרְאֶה לְהַתִּיר בְּעִנְיָן זֶה, (כ) שֶׁאֵין כַּוָּנָתָם בְּסִפּוּרָם, רַק לְסַלֵּק הַנְּזָקִים מִזֶּה, וְגַם שֶׁלֹּא יְסוּבַב עַל יְדֵי סִפּוּרָם יוֹתֵר מִכְּפִי הַדִּין, (דְּאִם הֵם רוֹאִין, שֶׁאִם יְגַלּוּ לוֹ אֶת הָעִנְיָן, יַעֲשֶׂה עִמּוֹ דָּבָר, שֶׁאֲפִלּוּ בֵּית דִּין לֹא הָיוּ עוֹשִׂין כֵּן עַל פִּי דִּבְרֵיהֶן, אֵין לָהֶם שׁוּם יִתְרוֹן מִמְּסַפֵּר יְחִידִי, וּבְוַדַּאי דְּאָסוּר לָהֶם לְסַפֵּר), וְגַם שֶׁלֹּא יַחְסְרוּ בָּזֶה שְׁאָר (כא) הַפְּרָטִים הַנַּ\"ל בְּסָעִיף ב'." + ], + [ + "אַךְ כָּל זֶה הַהֶתֵּר דְּעַל יְדֵי שְׁנַיִם, לְאִישׁ שֶׁטִּבְעוֹ לַעֲשׂוֹת מַעֲשֶׂה בְּעַצְמוֹ, אֵינוֹ מוֹעִיל, רַק שֶׁיִּנָּצְלוּ עַל יְדֵי זֶה מֵעֶצֶם הָאִסוּר שֶׁל דִּבּוּרִים הָאֲסוּרִים, אֲבָל עַל כָּל פָּנִים (כב) מִמְּסַיֵּעַ יְדֵי עוֹבְרֵי עֲבֵרָה לֹא נָפְקָּי {לא יצאו}, שֶׁעַל יָדָם יַעֲשֶׂה הָאִישׁ, שֶׁמְסַפְּרִין לוֹ, דְּבַר אִסוּר. כִּי עַל פִּי דִּין אָסוּר לוֹ לְקָּבֵּל דִּבְרֵיהֶן וְלַעַשׂוֹת מַעֲשֶׂה בְּעַצְמוֹ לְהַפְסִיד לַחבֵרוֹ, כָּל זְמַן שֶׁלֹּא הֵעִידוּ עָלָיו בְּבֵית דִּין וְהִרְשׁוּהוּ בֵּית דִּין לַעֲשׂוֹת כֵּן, כַּמְבֹאָר לְעֵיל בִּכְלָל ו' סָעִיף ט' וְסָעִיף י'. וּלְבַד זֶה קָשֶׁה מְאֹד, שֶׁיְּצִיַּר דִּין זֶה לְמַעֲשֶׂה לְהַתִּיר בְּעִנְיָן זֶה, (מִלְּבַד דְּלֹא שָׁכִיחַ, שֶׁיִּתְקַבְּצוּ כָּל הַפְּרָטִים), דְּאֵין מָצוּי כְּלָל שֶׁיֵּדְעוּ הַמְסַפְּרִין מֵעַצְמָן מִתְּחִלָּה כָּל חֶלְקֵי הַדִּינִין, שֶׁשַּׁיָּךְ בְּעִנְיָן זֶה, כְּדֵי שֶׁיְּשַׁעֲרוּ עַל יְדֵי זֶה, שֶׁמַּה שֶּׁיַּעֲשֶׂה עִמּוֹ פְּלוֹנִי עַל יְדֵי דִּבּוּרָן, יַעֲשֶׂה עִמּוֹ כְּדִין תּוֹרָה, עַל כֵּן יֵשׁ לִזָּהֵר, שֶׁלֹּא לְגַלּוֹת שׁוּם עִנְיָן לְאִישׁ, שֶׁטִּבְעוֹ לַעֲשׂוֹת מַעֲשֶׂה בְּעַצְמוֹ, בְּלִי רְשׁוּת מִבֵּית דִּין, כְּדֵי שֶׁלֹּא יִלָּכְדוּ עַל יָדוֹ בְּרֶשֶׁת שֶׁל בַּעַלֵי הַלָּשׁוֹן, וְשׁוֹמֵר פִּיו וּלְשׁוֹנוֹ שׁוֹמֵר מִצָּרוֹת נַפְשׁוֹ." + ], + [ + "וְהוּא הַדִּין (כג) לְעִנְיַן לְגַלּוֹת לְאֶחָד, מַה שֶּׁאֶחָד גְּזָלוֹ אוֹ הִזִּיקוֹ, אוֹ שׁוּם רָעָה כַּיּוֹצֵא בָּזֶה, אֵין מִתָּר, עַד שֶׁיִּשְׁלְמוּ כָּל הַפְּרָטִים הַנַּל, וְגַם הוֹכִיחוֹ מִתְּחִלָּה, וְלֹא קִבֵּל דְּבָרָיו, אֲבָל בְּלָאו הָכִי {בלא זה} אָסוּר, וּכְמוֹ שֶׁכָּתַבְנוּ לְעֵיל בִּכְלָל א' סָעִיף ג', עַיֵּן שָׁם. וּמה מְּאֹד יֵשׁ לִזָּהֵר, שֶׁלֹּא לְהוֹרוֹת לְעַצְמוֹ הֶתֵּר תֵּכֶף בְּעִנְיָנִים אֵלּוּ, עַד שֶׁיִּתְבּוֹנֵן הֵיטֵב מִתְּחִלָּה, אִם נִשְׁלְמוּ בּוֹ הַפְּרָטִים הַנַּל, דְּאִי לָאו הָכִי עָלוּל מְאֹד, שֶׁיַּעֲבֹר עַל יְדֵי זֶה לָאו גָּמוּר דִּרְכִילוּת." + ], + [ + "וְדַע, (כד) דְּאֵין שׁוּם חִלּוּק בְּכָל זֶה הַכְּלָל שֶׁכָּתַבְנוּ, בֵּין אִם חֲבֵרוֹ שׁוֹאֵל וְדוֹרֵשׁ מֵאִתּוֹ שֶׁיֹּאמַר לוֹ, וּבֵין לוֹמַר לוֹ מֵעַצְמוֹ. דְּאִם יֻשְׁלְמוּ כָּל הַפְּרָטִים (כה) שֶׁבִּכְלָל זֶה, אֲפִלּוּ אִם אֵין דּוֹרֵשׁ מֵאִתּוֹ דָּבָר, גַּם כֵּן צָּרִיךְ לְהַגִּיד וְאִם לֹא יִשְׁלְמוּ הַפְּרָטִים, אָסוּר בְּכָל גַּוְנִי {בכל האפנים}." + ], + [ + "וְדַע עוֹד, דְּצָרִיךְ לִזָּהֵר בְּכָל אֵלּוּ הַפְּרָטִים שֶׁבִּכְלָל זֶה, אֲפִלּוּ אִם לֹא יִרְצֶּה, רַק לְסַפֵּר הָעִנְיָן לַאֲחֵרִים, דְּזֶה גַּם כֵּן בִּכְלַל רְכִילוּת הוּא, וּכְמוֹ שֶׁכָּתַבְנוּ לְעֵיל בְּחֵלֶק זֶה בִּכְלָל ג' סָעִיף ג'." + ], + [ + "וּמִפְּנִי שֶׁהָעִנְיָן הַזֶּה נָקֵל מְאֹד לִהְיוֹת נִכְשָׁל עַל יָדוֹ בְּאִסוּר רְכִילוּת, עַל כֵּן נִצְטָרֵךְ לְצַיֵּר בָּזֶה כַּמָּה צִיּוּרִים וּלְהַרְחִיב הַדִּבּוּר בָּהֶן, כְּדֵי שֶׁמִּמֶּנּוּ יָקִישׁ הַמַּשְׂכִּיל לְכָל כַּיּוֹצֵא בָּזֶה. אַךְ שֶׁלֹּא יָקוּץ הַקּוֹרֵא בּוֹ מִפְּנִי הָאֲרִיכוּת, לֹא אֶכְתֹּב פֹּה, כִּי אִם צִיּוּר אֶחָד, וְאִם יִרְצֶה ה', בְּסוֹף הַסֵפֶר יָבוֹאוּ עוֹד צִיּוּרִים.", + "אִם הוּא רוֹאֶה, שֶׁאֶחָד רוֹצֶה לְהִכָּנֵס לַחֲנוּת לִקְנוֹת סְחוֹרָה אֵצֶל אֶחָד, וְהוּא מִתְבּוֹנֵן בְּטֶבַע הָאִישׁ הַהוּא, כִּי הוּא אִישׁ תַּם, (הַיְנוּ, שֶׁאֵינֶנּוּ חָרִיף כָּל כָּךְ לְהָבִין עַרְמוּמִיּוּת בְּנֵי אָדָם), וְהוּא מַכִּיר אֶת טֶבַע בַּעַל הַחֲנוּת הַהִיא, שֶׁכָּל תְּשׁוּקָתוֹ וְחֶפְצוֹ הוּא לְהַשִּׂיג אִישׁ כָּזֶה לְרַמּוֹתוֹ, אִם בִּסְחוֹרָה אוֹ בְּמִדּוֹת וּבְמִשְׁקָלוֹת אוֹ בְּמִקָּח, צָרִיךְ לְסַפֵּר לוֹ אֶת עִנְיַן הַחֲנוּת הַהִיא וּלְהַזְהִירוֹ, שֶׁלֹּא יִכָּנִס בָּה, אֲפִלּוּ אִם כְּבָר פָּסַקּ עִם בַּעַל הַחֲנוּת הַהִיא שֶׁיִּקְּנְה אֶצְלוֹ. וְכָל שֶׁכֵּן אִם הוּא רוֹאֶה בְּפֵרוּשׁ, שֶׁאֶחָד רוֹצֶה לְרַמּוֹת לַחֲבֵרוֹ בִּסְחוֹרָה, (הַיְנוּ, שֶׁמְפַתֵּהוּ, כִּי הִיא מִין סְחוֹרָה פְּלוֹנִית, שֶׁמְּפֻרְסֶמֶת בָּעוֹלָם לְמִין חָשׁוּב, (כו) וְהוּא יוֹדֵעַ שֶׁהוּא שֶׁקֶר), אוֹ בְּמִדּוֹת וּבְמִשְׁקָלוֹת אוֹ בְּשִׁוּוּי הַמִּקָּח *, בְּוַדַּאי צָרִיךְ לוֹמַר לוֹ, כְּדֵי שֶׁלֹּא יָבוֹא לָזֶה, אַךְ מְאֹד צָּרִיךְ לִזָּהֵר, שֶׁלֹּא יַחְסְרוּ בָּזֶה הַפְּרָטִים הַנַּל בְּסָעִיף ב'.", + "*כגון, שהחפץ שוה חמשה זהובים, והוא רוצה לקח ממנו ששה, אבל אם האונאה היא (כז) פחות משתות (מששית), אפשר דאין לומר לו, ועין בבאר מים חיים. אבל במדות ובמשקלות (כח) בכל גוני (בכל האפנים) צריך לומר לו. " + ], + [ + "וְכָל זֶה אִם הוּא רוֹצֶה לְהַזְהִירוֹ, כְּדֵי שֶׁלֹּא יָבוֹא לִידֵי אוֹנָאָה. אֲבָל אִם כְּבָר לָקַח מֵאֶחָד סְחוֹרָה, וְהוּא יוֹדֵעַ שֶׁרִמָּהוּ, אוֹ בְּשִׁוּוּי הַמִּקָּח אוֹ בִּשְׁאָר חֶסְרוֹנוֹת, תָּלוּי בָּזֶה, אִם עַל פִּי דִּין תּוֹרָה, אֵין לוֹ עַתָּה עַל הַמְאַנְּה כְּלוּם, בֵּין מִפְּנֵי שֶׁהָאוֹנָאָה בְּשִׁוּוּי הַמִּקָּח הָיְתָה בְּפָחוֹת מִשְּׁתוּת, וּבֵין מִפְּנֵי שֶׁעָבַר הַזְמַן, כְּדֵי שֶׁיַּרְאֶה לְתַגָּר אוֹ לִקְרוֹבוֹ, אוֹ (כט) שְׁאָר סִבָּה שֶׁבִּגְלָלָה הִפְסִיד הַמִּתְאַנֶּה, בְּוַדַּאי מִי שֶׁהוֹלֵךְ וּמְעוֹרֵר לְהַמִּתְאַנְּה וּמַרְאֵהוּ, אֵיךְ שֶׁפְּלוֹנִי רִמָּהוּ, עוֹבֵר עַל אִסוּר רְכִילוּת, כֵּיוָן דְּעַל פִּי דִּין תּוֹרָה, אֵין לוֹ עָלָיו עַתָּה כְּלוּם, שׁוּב לֹא הֲוֵי זֶה הַסִפּוּר, כִּי אִם דְּבָרִים בְּעָלְמָא, וְהוּא * כְּרוֹכֵל שֶׁנִּזְכָּר בְּכָל מָקוֹם, שֶׁהוּא טוֹעֵן דְּבָרִים (ל) מִזֶּה לָזֶה. וַאֲפִלּוּ אִם הַמִּתְאַנֶּה שׁוֹאֲלוֹ, גַּם כֵּן (לא) לֹא יֹאמַר לוֹ הָאֱמֶת. וְכָל שֶׁכֵּן אִם הוּא רוֹאֶה, שֶׁעַל יְדֵי דִּבּוּרוֹ יָכוֹל הַשֶּׁכְּנֶגְדּוֹ לָבוֹא לִידֵי הֶפְסֵד, כְּגוֹן שֶׁיִּתְפְּסֶנּוּ, אוֹ שֶׁלֹּא יְשַׁלֵּם לוֹ יִתְרוֹן הַמָּעוֹת, שֶׁהוּא חַיָּב לוֹ עֲדַיִן לָעֵסֶקּ הַזֶּה, בְּוַדַּאי עָוֹן גָּדוֹל הוּא לַמֵּבִיא לָזֶה. אֲבָל אִם הוּא רוֹאֶה, שֶׁעַל פִּי דִּין תּוֹרָה, יִהְיֶה הַדִּין עִמּוֹ, (אוֹ שֶׁיְּהֵא יָכוֹל לַחְזֹר בּוֹ מֵהַמִּקָּח הָרַע הַזֶּה, אוֹ שֶׁיַּחֲזִיר לוֹ הָאוֹנָאָה) וְאִם הָיָה יוֹדֵעַ הַמִּתְאַנֶּה, לֹא הָיָה מִתְרַצֶּה לָזֶה, (לב) צָרִיךְ לוֹמַּר לוֹ הָאֱמֶת כַּאֲשֶׁר הוּא, כְּדֵי שֶׁיּוֹצִיא מֵחֲבֵרוֹ אֶת אוֹנָאָתוֹ. אַךְ צָרִיךְ לִהְיוֹת זָהִיר בְּאֵלּוּ הָאֳפָנִים שֶׁאֶכְתֹּב, וְאֵלּוּ הֵן:", + "*ועין לקמן בסוף סעיף קטן לד, מה שכתבנו שם, באם שהוא משער בהקונה וכו', עין שם, והוא הדין כאן. " + ], + [ + "א שֶׁלֹּא יַגְדִּיל בְּסִפּוּרוֹ אֶת הָעַוְלָה אוֹ הַחִסָרוֹן יוֹתֵר מִמַּה שֶּׁהוּא.", + "ב שֶׁתִּהְיֶה עִקַּר כַּוָּנָתוֹ לְקַנִּא לָאֱמֶת וְלַעֲזֹר לַאֲשֶׁר אָשַׁם לוֹ, דְּהַיְנוּ לְתוֹעֶלֶת המִּתְאַנֶּה, וְלֹא (לג) לִשְׂמֹחַ בִּקְלוֹן הַמְאַנֶּה, אַף שֶׁהוּא יוֹדֵעַ בְּעַצְמוֹ בְּבֵרוּר, שֶׁהוֹנָה אוֹתוֹ הַמּוֹכֵר בְּזֶה הַמִּקָּח. וּבְזֶה הַפְּרָט נִכְלָל עוֹד עִנְיָן אֶחָד, וְהוּא כִּמְעַט אוֹתוֹ הַפְּרָט בְּעַצְּמוֹ, דְּהַיְנוּ, שֶׁיְּשַׁעֵר, שֶׁתּוּכַל לָבוֹא מִזֶּה תּוֹעֶלֶת, לַאֲפוּקֵי {להוציא} אִם הוּא יוֹדֵעַ אֶת טֶבַע הַמִּתְאַנֶּה, שֶׁלֹּא אִישׁ דְּבָרִים הוּא לֵילֵךְ בְּדִינָא וְדַיָּנָא, וּלְבַקֵּשׁ אֲנָשִׁים, שֶׁיַּעַזְרוּהוּ בְּעִנְיָן זֶה, רַק יַכְאִיב לִבּוֹ בִּלְבַד בְּסִפּוּרוֹ, וְיַכְנִיס לוֹ שִׂנְאָה בְּלִבּוֹ עַל הַשֶּׁכְּנֶגְדּוֹ, (לד) אֵין לוֹמַר לוֹ, וּבְיוֹתֵר אִם שׁוֹאֲלוֹ בְּאֹפֶן זֶה. וּבָאֹפֶן הָרִאשׁוֹן שֶׁצִּיַּרְנוּ, דְּהַיְנוּ, בְּמָקוֹם שֶׁעַל פִּי דִּין אָסוּר לַחְזֹר מִזֶּה הַמִּקָּח, מִצְוָה לְשַׁבֵּחַ הַמִּקָּח בְּפָנָיו, וְאֵין בּוֹ מִשּׁוּם מִדְּבַר שֶׁקֶר תִּרְחָק, (כְּמוֹ שֶׁאָמְרוּ חֲזַל בִּכְתֻבּוֹת יז. הַרֵי שֶׁלָּקַח מִקָּח רַע מִן הַשּׁוּק וְכוּ', הֱוֵי אוֹמֵר יְשַׁבְּחֶנּוּ בְּעֵינָיו).", + "ג אִם הוּא מְשַׁעֵר, שֶׁדְּבָרָיו יִהְיוּ נִשְׁמָעִין לְהַמְאַנְּה בְּהוֹכָחָה לְהַחְזִיר הָאוֹנָאָה, יוֹכִיחַ אוֹתוֹ בֵּינוֹ לְבֵין עַצְמוֹ לְהַחְזִיר הָאוֹנָאָה, וְלֹא יְגַלֶּה לַנִּדּוֹן.", + "ד אִם יָכוֹל לְסַבֵּב אֶת הַתּוֹעֶלֶת (לה) בְּעֵצָה אַחֶרֶת, שֶׁלֹּא יִצְטָרֵךְ לְסַפֵּר הַגְּנוּת עָלָיו, לֹא יְסַפֵּר.", + "ה שֶׁהָאִישׁ שֶׁהוּא מְסַפֵּר לוֹ, לֹא יִהְיֶה בְּטִבְעוֹ הוֹלֵךְ רָכִיל, דְּאִם הוּא מַכִּירוֹ בְּמִדָּה גְּרוּעָה הַזּוֹ, וּמִסְתָמָא יְסַפֵּר לַמּוֹכֵר, אֵיךְ שֶׁפְּלוֹנִי אָמַר לִי שֶׁהַסְחוֹרָה הַזּוֹ הִיא רָעָה, אוֹ שֶׁאֵינֶנָּה שָׁוָה דְּמֵי הַמִּקָּח שֶׁנָּתַן בַּעֲדָה, צָּרִיךְ עִיּוּן, אִם מֻתָּר לְסַפֵּר לְאִישׁ כָּזֶה הָאֱמֶת, כִּי הוּא מַכְשִׁילוֹ בְּאִסוּר רְכִילוּת. וּמִכָּל מָקוֹם נִרְאֶה, דְּאִם הוּא מְשַׁעֵר, שֶׁאִם יַזְהִירוֹ, שֶׁלֹּא יְגַלֶּה אֶת שְׁמוֹ, יִשְׁמַע לוֹ יַעֲשֶׂה כֵן." + ], + [ + "כָּל זֶה דִּבַּרְנוּ, אִם הוּא מַכִּיר לְהַמִּתְאַנֶּה בְּטִבְעוֹ, שֶׁכַּאֲשֶׁר יִוָּדַע לוֹ הָאֱמֶת מֵהָאוֹנָאָה, לֹא יַעֲשֶׂה לוֹ שׁוּם דָּבָר מֵעַצְמוֹ, רַק יִתְבְּעֶנּוּ לְבֵית דִּין וְיַעֲשֶׂה עַל פִּי דִּין תּוֹרָה. אבָל אִם מַכִּירוֹ בְּטִבְעוֹ, שֶׁכַּאשֶׁר יִוָּדַע לוֹ מִזֶּה, יַעֲשֶׂה דִּין לְעַצְמוֹ וְיִתְפְּסֶנּוּ, אוֹ שֶׁיַּחֲזִיר לוֹ הַסְּחוֹרָה, אוֹ לֹא יַשְׁלִים לוֹ הַמָּעוֹת, שֶׁנִּשְׁאַר חַיָּב לוֹ בְּלִי שׁוּם בֵּית דִּין, יֵשׁ לִזָּהֵר מִלְּגַלּוֹת לוֹ, כִּי כְּדֵי שֶׁיִּנָצֵל מֵעֶצֶם דִּבּוּר הָאָסוּר, צָּרִיךְ לָזֶה עוֹד שְׁלֹשָָה פְּרָטִים:", + "א שֶׁיִּהְיֶה יָדוּעַ עִנְיָן זֶה שֶׁל אוֹנָאָה, דְּהַיְנוּ, מַה שֶּׁהוֹנָה אוֹתוֹ, לַמְסַפְּרִים עַצְמָם. לֹא כֵן אִם שָׁמְעוּ מִפִּי אֲחֵרים, שֶׁיֵּשׁ אוֹנָאָה בַּמִּקָּח הַזֶּה, (לו) אֲסוּרִים לוֹמַר לוֹ.", + "ב שֶׁיִּהְיוּ (לז) הַמְסַפְּרִים שְׁנַיִם.", + "ג שֶׁלֹּא יְסֻבַּב הֶזֵּק לְהַמְאַנְּה עַל פִּי דִּבּוּרָם, יוֹתֵר מִכְּפִי הַדִּין שֶׁהָיָה יוֹצֵא עַל יָדָם בְּבֵית דִּין. אֲבָל אִם (לח) מַכִּירִין אֶת טִבְעוֹ שֶׁל הַמִּתְאַנֶּה, שֶׁיַּפְסִיד לְהַמְאַנְּה יוֹתֵר מִכְּפִי הַדִּין, וְלֹא יְצַיֵּת דִּינָא אַחַר כָּךְ לְהַמְאַנְּה, אָסוּר לְגַלּוֹת לוֹ בְּכָל גַּוְנִי.", + "וְעִם הַחֲמִשָּׁה פְּרָטִים הָרִאשׁוֹנִים יֵשׁ בְּסַךְ הַכֹּלּ שְׁמוֹנָה פְּרָטִים, וְאֵינוֹ מָצוּי שֶׁיִּתְקַבְּצּוּ כִּלָּם, וַאֲפִלּוּ אִם יִתְקַבְּצוּ, אֵינוֹ מוֹעִיל, רַק לְהִנָּצֵל מֵעֶצֶם דִּבּוּר הָאָסוּר, אֲבָל עַל כָּל פָּנִים מִמְסַיֵּעַ יְדֵי עוֹבְרֵי עֲבֵרָה לָא נָפֵיקּ {לא יצא}, שֶׁעַל פִּי דִּין אָסוּר לוֹ לְהַשּׁוֹמֵעַ לַעֲשׂוֹת מַעֲשֶׂה עַל פִּי דִּבּוּרָם, אֲפִלּוּ אִם סִפְּרוּ לוֹ הַרְבֵּה אֲנָשִׁים, כָּל זְמַן שֶׁלֹּא הֵעִידוּ עָלָיו בְּבֵית דִּין, וְהִרְשׁוּהוּ בֵּית דִּין לַעֲשׂוֹת כֵּן, כַּמְבֹאָר לְעֵיל בִּכְלָל ו' סָעִיף ט' וְי'. עַל כֵּן יֵשׁ לִזָּהֵר מְאֹד מִלְּגַלּוֹת לְאִישׁ, שֶׁטִּבְעוֹ לַעֲשׂוֹת דִּין בְּעַצְמוֹ בְּלִי רְשׁוּת מִבֵּית דִּין, וְעַיֵּן לְעֵיל בְּסָעִיף ו'.", + "וְעַתָּה אָחִי רְאֵה גַּם רְאֵה, אֵיךְ, שֶׁבַּעֲוֹנוֹתֵינוּ הָרַבִּים, כַּמָּה וְכַמָּה אֲנָשִׁים נִכְשָׁלִין בָּזֶה מְאֹד, שֶׁכַּאֲשֶׁר אֶחָד לוֹקֵחַ סְחוֹרָה מֵּחֲנוּת, וְקָנָה אוֹתָה בִּמְשִׁיכָה כַּדִּין, וּמַרְאֶה לַחֲבֵרוֹ, אִם שָׁוֶה הַמִּקָּח שֶׁשִּׁלֵּם אוֹ לֹא, לֹא דַּי שֶׁאֵינוֹ מְשַׁבְּחוֹ, עוֹד הוּא מְגַנֵּהוּ לוֹמַר: כִּי רִמָּה אוֹתְךָ מְאֹד. וְאֵינוֹ מְדַקְדֵּק עַל עַצְמוֹ בִּשְׁעַת מַעֲשֶׂה לֵידַע הֵיטֵב אֶת מִקָּחָהּ, כְּפִי מַה שֶּׁהִיא נִמְכֶּרֶת עַתָּה בַּשּׁוּק, כִּי כַּמָּה פְּעָמִים מִשְׁתַּנְּה הַשַּׁעַר בִּזְמַן קָצָר. וְגַם לֵידַע כַּמָּה הוֹנָה אוֹתוֹ, אִם יֵשׁ בּוֹ שִׁעוּר אוֹנָאָה עַל פִּי דִּין תּוֹרָה. וְגַם מָתַי הוֹנָה אוֹתוֹ, כִּי אוּלַי כְּבָר עָבַר הַשִּׁעוּר, כְּדֵי שֶׁיַּרְאֶה לְתַגָּר וְלִקְרוֹבוֹ, וּלְלֹא תּוֹעֶלֶת יִהְיֶה, רַקּ בִּדְבָרָיו יַכְנִיס שִׂנְאָה חֲזָקָה בְּלִבּוֹ עַל הַשֶּׁכְּנֶגְדּוֹ, וְהוּא רוֹכֵל מַמָּשׁ, שֶׁטּוֹעֵן דְּבָרִים מִזֶּה לָזֶה.", + "וְהַרְבֵּה פְּעָמִים אֵרַע, שֶׁמִּשִּׂנְאָה דִּבֵּר עָלָיו, וְנִתְבָּרֵר אַחַר כָּךְ, כִּי שָׁוֶה הַמָּעוֹת שֶׁנָּתַן בַּעֲדוֹ. וְהַרְבֵּה פְּעָמִים אֵרַע מִזֶּה הֶפְסֵד מָעוֹת לְהַשֶּׁכְּנֶגְדּוֹ, כִּי יְסִיתֵהוּ לֵאמֹר: לֵךְ הַחְזֵר לוֹ הַסְחוֹרָה וּטְרוף אוֹתָה בְּפָנָיו, וְאִם אַתָּה מִתְבַּיֵּשׁ בְּעַצְּמְךָ, שְׁלַח אוֹתָה לוֹ עַל יְדֵי אַחֵר, וְאִם לֹא יִרְצֶּה לְקַבְּלָה מִמְּךָ, לֹא תְּשַׁלֵּם לוֹ הַמָּעוֹת שֶׁאַתָּה חַיָּב לוֹ לִסְחוֹרָה זוֹ אוֹ מִכְּבָר, (וְכַמָּה פְּעָמִים הוּא זֶה שֶׁלֹּא כַּדִּין, וְגֶזֶל וְעֹשֶקּ מַמָּשׁ הוּא), וּכְשֶׁהוּא מֵבִיא אֶת הַסְחוֹרָה לַמּוֹכֵר, וְהַמּוֹכֵר אֵינוֹ רוֹצֶה לְקַבֵּל מִמֶנּוּ, בְּאָמְרוֹ, שֶׁהוּא מַפְסִידוֹ שֶׁלֹּא כְּדִין תּוֹרָה, בָּאִים לִידֵי מְרִיבָה וּנְאָצוֹת גְּדוֹלוֹת אֶחָד לַחֲבֵרוֹ.", + "רְאֵה, כַּמָּה רָעוֹת עָשָׂה הָרוֹכֵל הַזֶּה: שֶׁעָבַר עַל לָאו דְּלֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ, (אִם אֵינוֹ מְדַקְדֵּק עַל עַצְּמוֹ בְּמַה שֶּׁכָּתַבְנוּ לְעֵיל), וְעַל לִפְנִי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל, שֶׁיָּעַץ לַחֲבֵרוֹ לְהַחְזִיר לוֹ הַסְחוֹרָה שֶׁלֹּא כַּדָּת אוֹ שְׁאָר הֶפְסֵדִים, וְלָבוֹא עַל יָדוֹ לִידֵי מַחֲלֹקֶת, לַעֲבֹר עַל לָאו דְּלֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ, וּלְכַמָּה לָאוִין אֲחֵרִים, שֶׁיּוֹצְאִים עַל יְדֵי מַחֲלֹקֶת, רַחֲמָנָא לִיצְלָן. וְאִם כֵּן מַה מְּאֹד רָאוּי לִזָּהֵר, שֶׁלֹּא לְהִתְעָרֵב בְּעִנְיָנִים כָּאֵלּוּ, אִם לֹא שֶׁיִּתְבּוֹנֵן הֵיטֵב בְּכָל מַה שֶּׁכָּתַבְנוּ לְעֵיל, וְאָז יִהְיֶה ה' בְּעֶזְרוֹ, שֶׁלֹּא יָבוֹא שׁוּם מִכְשׁוֹל עַל יָדוֹ." + ], + [ + "אִם (לט) נַעֲשָׂה דָּבָר לִרְאוּבֵן שֶׁלֹּא כַּהֹגֶן, אַךְ לֹא נוֹדַע לוֹ, מִי עָשָׂה לוֹ אֶת הַדָּבָר. וּבָא רְאוּבֵן זֶה וְשָׁאַל לְשִׁמְעוֹן: מִי עָשָׂה לִי אֶת הַדָּבָר הַזֶּה? אַף שֶׁהוּא מֵבִין, שֶׁרְאוּבֵן חוֹשְׁדוֹ בָּזֶה, אָסוּר לְגַלּוֹת לוֹ אֶת שֵׁם הָעוֹשֶׂה, אַף שֶׁהוּא רָאָה בְּעַצְּמוֹ. רַקּ יָשִׁיב לוֹ: אֲנִי לֹא עָשִׂיתִי אֶת הַדָּבָר *, (אִם לֹא שֶׁהוּא דָּבָר אֲשֶׁר אֲפִלּוּ אִם לֹא הָיָה חוֹשְׁדוֹ כְּלָל בָּזֶה וְלֹא הָיָה שׁוֹאֲלוֹ, הָיָה גַּם כֵּן צָרִיךְ לְסַפֵּר לוֹ מֵעַצְמוֹ, כְּגוֹן שֶׁנִּשְׁלְמוּ בּוֹ כָּל הַפְּרָטִים הַנַּל בִּתְחִלַּת הַסִימָן, וּכְמוֹ שֶׁכָּתַבְנוּ לְעֵיל בְּסָעִיף ז'), וּכְמוֹ שֶׁנִּתְבָּאֵר לְעֵיל בְּחֵלֶק א' בִּכְלָל י' בְּסָעִיף יז לְעִנְיַן לָשׁוֹן הָרָע, וְעַיֵּן שָׁם הֵיטֵב, כִּי כָּל הַסְבָרוֹת הַנִּזְכָּרוֹת שָׁם בִּמְקוֹר הַחַיִּים וּבִבְאֵר מַיִם חַיִּים, בֵּין לְעִנְיַן דִּינָא וּבֵין לְעִנְיַן לָצֵאת יְדֵי שָׁמַיִם, שַׁיָּךְ גַּם בָּזֶה.", + "*הגהה: אך יש לזהר, שלא להורות קלא מזה הדין לענין אם היה הוא גם כן מן המנויין, כגון, לפי מה שמצוי בענין טובי העיר, שיושבים ומעינים בדבר הנהגת אנשי העיר, אפלו אם הוא לא הסכים עמהם בענין זה, ולפי דעתו שלא כהגן הוא מה שהסכימו בענין ההוא נגד ראובן, אך הם רבו עליו ובטלו את דעתו. ואחר כך בא ראובן ושואלו, אם גם ידו היתה בענין זה, אף שראובן חושדו בזה, אף על פי כן (מ) אסור לו מן הדין להשיב, אפלו בלשון: אני לא עשיתי את הדבר הזה, וכל שכן לגלות בפרוש את שמם, ורוכל מקרי עבור זה, וכמו שבארנו לעיל בחלק א' כלל ב' סעיף יא, עין שם היטב. " + ], + [ + "וְעַתָּה נָבוֹא לְבָאֵר מַה שֶּׁנִּכְשָׁלִין בָּזֶה הַרְבֵּה אֲנָשִׁים, וַאֲצַיֵּר צִּיּוּר אֶחָד, וּמִמֶּנּוּ יָקִישׁ הַמַּשְׂכִּיל לְכָל כַּיּוֹצֵא בָּזֶה.", + "לְפִי מַה שֶּׁמָּצוּי, שֶׁאֶחָד מֵבִיא סְחוֹרָה לָעִיר לִמְכֹּר, וּבָאִים אֶצְלוֹ קוֹנִים הַרְבֵּה, וְרָגִיל מְאֹד, שֶׁמִּי שֶׁאֵין לוֹ מָעוֹת בִּשְׁעַת מַעֲשֶׂה, הוּא בּוֹרֵר סְחוֹרָה וּמְבַקֵּשׁ מֵהַמּוֹכֵר, שֶׁלֹּא יִמְכֹּר אֶת הַסְחוֹרָה לְאַחֵר, כִּי הוּא יֵלֵךְ וְיָבִיא לוֹ מָעוֹת, וּבְתוֹךְ כָּךְ בָּאִים אֶצְלוֹ קוֹנִים אֲחֵרִים וּמַפְצִירִים בּוֹ הַרְבֵּה, שֶׁיִּמְכֹּר לָהֶם אוֹתָה הַסְחוֹרָה שֶׁבָּרַר הָרִאשׁוֹן, וְנִתְרַצָּה לָהֶם. וְאַחַר כָּךְ כְּשֶׁבָּא הָרִאשׁוֹן וּמְבַקֵּשׁ מֵאִתּוֹ, שֶׁיִּתֵּן לוֹ אֶת הַסְחוֹרָה שֶׁבָּרַר מִתְּחִלָּה, הוּא מֵשִׁיבוֹ: פְּלוֹנִי בָּא, וְלֹא הָיִיתִי רוֹצֶה לָתֵת לוֹ, וְהִשְׁלִיךְ אֶת הַמָּעוֹת וְלָקַח אֶת הַסְחוֹרָה, וּבְעַל כָּרְחִי נִתְרַצֵּיתִי לוֹ, שֶׁלֹּא הָיִיתִי רוֹצֶה לְהִתְקוֹטֵט עִמּוֹ. כְּגוֹן זֶה, עָבַר עַל לָאו גָּמוּר דְּ\"לֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ\", הֲגַם (מא) שֶׁעַוְלָה גְּדוֹלָה עָשָׂה אוֹתוֹ, שֶׁהִפְצִיר לָתֵת לוֹ אֶת הַסְחוֹרָה שֶׁבָּרַר הָרִאשׁוֹן, מִכָּל מָקּוֹם, כֵּיוָן (מב) שֶׁמָּכַר לוֹ וְקִבֵּל הַמָּעוֹת מֵאִתּוֹ, בְּוַדַּאי מְכִירָה גְּמוּרָה הִיא, וְלֹא תֵּצֵּא שׁוּם תּוֹעֶלֶת, מִזֶּה שֶׁיְּגַלֶּה לוֹ שֵׁם הַמַּפְצִּיר, רַק שֶׁיּכְנִיס לוֹ שִׂנְאָה בְּלִבּוֹ עָלָיו, וְזוֹ הִיא רְכִילוּת גְּמוּרָה, וְכַנַּ\"ל בִּכְלָל א' סָעִיף ג', וְזֶה הַדִּין דּוֹמֶה בְּכָל פְּרָטָיו לְסָעִיף י\"ד הַנַּ\"ל.", + "וּמִכָּל שֶׁכֵּן לְפִי מַה שֶּׁמָּצוּי כַּמָּה פְּעָמִים, שֶׁלֹּא הִפְצִיר בּוֹ הַשֵּׁנִי הַזֶּה כָּל כָּךְ וְלֹא הוֹדִיעוֹ שֶׁפָּסַק עַל הַסְחוֹרָה הַזּוֹ עִם אַחֵר, וְרַק לְטוֹבַת עַצְמוֹ מָכַר לוֹ אֶת הַסְחוֹרָה הַזּוֹ (מג) בְּאֵיזֶה טַעַם שֶׁהָיָה לוֹ, וּכְדֵי שֶׁלֹּא יִהְיֶה לַקּוֹנְה הָרִאשׁוֹן תַּרְעוֹמוֹת עָלָיו, שֶׁיֹּאמַר עָלָיו, שֶׁהוּא מְשַׁנְּה בִּדְבָרָיו, הוּא מֵסִיר הָעַוְלָה מֵעַצְמוֹ וְנוֹתְנָה עַל חֲבֵרוֹ, בְּוַדַּאי הוּא עָוֹן גָּדוֹל עַד מְאֹד, כִּי הוּא בִּכְלַל מוֹצִיא שֵׁם רָע, וְשַׁיָּךְ בּוֹ כָּל הַלָּאוִין וְהָעֲשִׂין הַמְבֹאָרִין לְעֵיל בַּפְּתִיחָה.", + "וְצָרִיךְ לִזָּהֵר מְאֹד בְּעִנְיָן כָּזֶה, שֶׁלֹּא לְגַלּוֹת לוֹ שֵׁם הַלּוֹקֵחַ הַשֵּׁנִי שֶׁלָּקַח הַסְחוֹרָה, אֲפִלּוּ אִם יִרְצֶה הַמּוֹכֵר הַזֶּה לְהַמְשִׁיךְ הָעַוְלָה עַל עַצְּמוֹ, וְלוֹמַר: אֲנִי הוּא שֶׁשָּׁגַגְתִּי בָּעִנְיָן הַזֶּה, כִּי הוּא לֹא יָדַע מִזֶּה, שֶׁאַתָּה פָּסַקְתָּ עִמִּי מִתְּחִלָּה. כִּי רָגִיל הוּא מְאֹד, שֶׁאֲפִלּוּ בְּאֹפֶן זֶה יַכְנִיס שִׂנְאָה בְּלִבּוֹ עַל הַלּוֹקֵחַ הַשֵּׁנִי, שֶׁיַּחְשֹׁב עָלָיו שֶׁהוּא יָרַד לְחַיָּיו. רַקּ יָשִׁיב לוֹ הַמּוֹכֵר סְתָם: אֲנִי מְכַרְתִּיהָ בִּשְׁגָגָה לְאַחֵר.", + "וְדַע דְּכָל מַה שֶּׁכָּתַבְנוּ בְּסֵפֶר זֶה מֵעִנְיַן גֹּדֶל הַזְּהִירוּת מֵעֲוֹן לָשׁוֹן הָרָע, הַיְנוּ לְמִי שֶׁהוּא עֲדַיִן בִּכְלַל \"עֲמִיתֶךָ\" . אֲבָל בְּאוֹתָן הָאֲנָשִׁים, הַכּוֹפְרִים בְּתוֹרַת ה', אֲפִלּוּ רַק בְּאוֹת אַחַת, וְהַמַּלְעִיגִים מִדִּבְרֵי חֲזַ\"ל, מִצְוָה לְפַרְסֵם דַּעְתָּם הַכּוֹזֶבֶת לְעֵינֵי הַכֹּל וּלְגַנּוֹתָם, כְּדֵי שֶׁלֹּא יִלְמְדוּ מִמַּעֲשֵׂיהֶם הָרָעִים." + ] + ] + } + }, + "Illustrations": { + "Illustration 1": [ + "אִם הוּא רוֹאֶה, שֶׁרְאוּבֵן רוֹצֶה לְהִשְׁתַּתֵּף עִם שִׁמְעוֹן בְּעִנְיְנִי הַמִּסְחָר, וְשִׁמְעוֹן אֵינוֹ מַכִּירוֹ בְּטִבְעוֹ. וְהוּא מַכִּיר הֵיטֵב לִרְאוּבֵן מִכְּבָר, שֶׁאֵינוֹ חוֹשֵׁשׁ לְמָמוֹן אֲחֵרִים מִפְּנִי טִבְעוֹ הָרַע, יַזְהִיר לָזֶה מִתְּחִלָּה, שֶׁלֹּא יִשְׁתַּתֵּף עִמּוֹ,* וְאֵין בָּזֶה מִשּׁוּם לָשׁוֹן הָרָע. וְגַם בָּזֶה צָרִיךְ לִזָּהֵר מְאֹד, שֶׁלֹּא יַחְסְרוּ בּוֹ כָּל הַפְּרָטִים הַנַּל כְּלָל ט' סָעִיף ב'.", + "*הגהה: והזהר אחי, שלא תטעה להתיר מטעם זה, אם אתה רואה, שאחד רוצה להשתתף עם חברו ואינו מכירו כל כך, ואתה מכירו, כי הוא עתה שפל במצבו, (א) ותרצה לילך ולגלות לשתפו דבר זה כדי שלא ישתתף אתו, דעון גדול הוא, כמו דאיתא ברמבם פרק ז' מהלכות דעות (הלכה ה'), וזה לשונו: והמספר דברים שגורמים, אם נשמעו איש מפי איש, להזיק חברו בגופו או להצר לו, הרי זה לשון הרע. ואין דומה כלל לשאר ענינים שהצרכנו לגלות, דהתם הוא מציל על ידי, זה את האיש, שהוא מגלה לו מעצם ההזק או הרעה, מה שאין כן בזה, (ב) דאין לנו שום ראיה להחליט, דיגיע לו על ידי השתתפותו הזק ורעה, כאשר בארתי הכל בבאר מים חיים. " + ], + "Illustration 2": [ + "וְאִם כְּבָר נִשְׁתַּתֵּף עִמּוֹ מִצַּד שֶׁלֹּא הָיָה מַכִּירוֹ, וְזֶה מַכִּירוֹ בְּעֶצֶם טִבְעוֹ וְכַנַּל, תָּלוּי בָּזֶה, אִם הוּא יוֹדֵעַ שֶׁדְּבָרָיו לֹא יִתְקַבְּלוּ לְפָנָיו, רַק לְעִנְיַן לָחוּשׁ לְבַד, דְּהַיְנוּ, שֶׁלֹּא יִסְמֹךְ עָלָיו מֵעַתָּה בְּעִנְיְנִי הָעֵסֶק וְנֶאֱמָנוּת הַחֶשְׁבּוֹנוֹת מִכלּ וָכֹל, רַק גַּם הוּא יַשְׁגִּיחַ בְּכָל עִנְיָן וְעִנְיָן, כְּדֵי שֶׁלֹּא יָבוֹא לִידֵי הֶפְסֵד, צָרִיךְ לְגַלּוֹת לוֹ, אַךְ גַּם בָּזֶה צָרִיךְ לִזָּהֵר מְאֹד, שֶׁלֹּא יַחְסְרוּ הַפְּרָטִים הַנַּל בְּסָעִיף א'. אֲבָל אִם הוּא רוֹאֶה, שֶׁדְּבָרָיו יִתְקַבְּלוּ מְאֹד לִפְנִי הַשּׁוֹמֵעַ, וְעַל יְדֵי זֶה יָבוֹא הֶפְסֵד מַמָּשׁ לְהשֶּׁכְּנֶגְדּוֹ, דְּהַיְנוּ, (ג) שֶׁיְּבַטֵּל מֵעַצְּמוֹ הַשֻּׁתָּפוּת שֶׁעִמּוֹ אוֹ שְׁאָר עִנְיְנִי הֶזֵּק, (ד) אָסוּר לְגַלּוֹת לוֹ." + ], + "Illustration 3": [ + "וְדַע עוֹד, דִּמְאֹד צָרִיךְ לִזָּהֵר שֶׁלֹּא לְיַעֵץ לִרְאוּבֵן, שֶׁיִּשְׁתַּתֵּף עִם שִׁמְעוֹן, אִם הוּא יוֹדֵעַ שׁוּם רֵעוּתָא {דבר רע}, שֶׁיּוּכַל לִהְיוֹת עַל יְדֵי שֻׁתְּפוּתָם, כְּגוֹן מִפְּנִי עֲנִיּוּתוֹ, וְכָל שֶׁכֵּן אִם אֵינֶנּוּ אִישׁ נֶאֱמָן כָּל כָּךְ. וְהוּא הַדִּין לְעִנְיַן שִׁדּוּךְ אוֹ אֻמָּן וּכְהַאי גַּוְנָא. דַּאֲפִלּוּ בָּאֳפָנִים, שֶׁאָסוּר לֵילֵךְ וּלְהַרְגִּיל עַל שִׁמְעוֹן, כְּגוֹן לֵילֵךְ וּלְסַפֵּר עָלָיו לִפְנֵי רְאוּבֵן שֶׁאֵינֶנּוּ תַּקִּיף בְּמַעֲמָדוֹ וְכַנַּ\"ל. וּכְהַאי גַּוְנָא בְּשִׁדּוּךְ וּבְאֻמָּן, כָּל אֶחָד לְפִי עִנְיָנוֹ, הַיְנוּ, דַּוְקָא לֵילֵךְ וּלְהָרַע לוֹ, אָסוּר בְּכַמָּה גַּוְנִי מִטַּעַם רְכִילוּת.", + "אֲבָל לְהֶפֶךְ, דְּהַיְנוּ, לְהָרַע לִרְאוּבֵן וּלְיַעֵץ אוֹתוֹ, שֶׁיַּעֲשֶׂה הַשִּׁתָּפוּת עִמּוֹ, אוֹ שֶׁיִּשְׁתַּדֵּךְ עִמּוֹ, וּכְהַאי גַּוְנָא, אִם הוּא יוֹדֵעַ בְּעַצְמוֹ, שֶׁאִלּוּ הָיָה הַדָּבָר הַזֶּה נוֹגֵעַ לוֹ, כְּגוֹן, שֶׁהוּא הָיָה צָרִיךְ לָעִנְיָנִים הָהֵם, הָיָה מִתְרַחֵק מֵאֲנָשִׁים הָאֵלּוּ, אִסוּר גָּמוּר הוּא לְיַעֵץ אֶת חֲבֵרוֹ בָּזֶה, דְּזֶה הוּא בִּכְלַל 'לפְנִי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל, שֶׁאָמְּרוּ חֲזַ\"ל, שֶׁלֹּא לִתֵּן לוֹ עֵצָה שֶׁאֵינָה הוֹגֶנְת לוֹ. וְיֵשׁ אֲנָשִׁים, שֶׁנִּכְשָׁלִין בְּעִנְיָן זֶה מִפְּנִי נְגִיעָתָם, וְהוּא עָוֹן פְּלִילִי, כִּי חִמּוּד מָמוֹן מַעֲבִירָם עַל לָאו דְּאוֹרַיְתָא." + ], + "Illustration 4": [ + "אִם הוּא רוֹאֶה, שֶׁאֶחָד רוֹצֶה לְהִשְׁתַּדֵּךְ עִם אֶחָד, וְיָדוּעַ לָרוֹאֶה הַזֶּה, כִּי הֶחָתָן יֵשׁ לוֹ חֶסְרוֹנוֹת עֲצוּמִים, כְּפִי הַמְבֹאָר לְקַמָּן בְּסָעִיף ו', מַה נִּקְרָא חֶסְרוֹנוֹת לְעִנְיָן זֶה, וְהַמְחֻתָּן אֵינוֹ יוֹדֵעַ מִזֶּה דָּבָר, וְאִלּוּ הָיָה יוֹדֵעַ, לֹא הָיָה מִתְרַצֶּה לָזֶה, יֵשׁ לְגַלּוֹת לוֹ. אַךְ יֵדַע הַמְעַיֵּן, כִּי יֵשׁ בָּזֶה הַדִּין הַרְבֵּה פְּרָטִים, וּנְבָאֲרֵם לְקַמָּן, וְעַל כִּלָּם צָרִיךְ לָשִׂים עַיִן, קֹדֶם שֶׁיַּתִּיר לְעַצְמוֹ דָּבָר זֶה. גַּם לֹא יְלַמֵּד קֵלָּא לְעַצְּמוֹ מֵעִנְיָן לְעִנְיָן. וְקֹּדֶם שֶׁנַּתְחִיל בְּבֵאוּר דִּין זֶה בְּכָל פְּרָטָיו, נִרְאֶה לְהָסִיר הַמִּכְשׁוֹלִין הָרְגִילִין בָּזֶה, וְאַף כִּי בֶּאֱמֶת אֵין צָרִיךְ לְהַעֲלוֹתָם בַּסֵפֶר, שֶׁהֵם פְּשׁוּטִין מְאֹד, וְאֵין צָּרִיךְ לָזֶה לֹא גְּמָרָא וְלֹא סְבָרָא, אַךְ מִפְּנֵי גֹּדֶל הַקִּלְקוּל הַמָּצוּי עַל יְדֵי זֶה, וּכְהֶתֵּירָא דַּמְיָא לְהוּ {כהתר נדמה לו} לְכַמָּה אֲנָשִׁים, לָכֵן הֻכְרַחְתִּי לְבָאֵר גֹּדֶל תַּרְמִית בַּעֲלֵי הַלָּשׁוֹן בְּעִנְיָן זֶה, אוּלַי יִתֵּן ה', שֶׁיּוֹעִיל לְהָסִיר קְצָּת מֵהָעִוָּרוֹן הַגָּדוֹל הַזֶּה. וְזֶה הֵחֵלִי בְּעֶזְרַת ה'." + ], + "Illustration 5": [ + "מְאֹד צָּרִיךְ לִזָּהֵר מִמִּדּוֹת הַגְּרוּעוֹת, שֶׁרְגִילִים לְגַנּוֹת צַּד אֶחָד לְעֵינֵי צַּד הָאַחֵר עַל עִנְיָנִים שֶׁאֵין בָּהֶם מַמָּשׁ, דְּהַיְנוּ, אִם הֶחָתָן הוּא אִישׁ תַּם, שֶׁאֵינוֹ חָרִיף כָּל כָּךְ לְהָבִין עַרְמוּמִיּוּת שֶׁל בְּנֵי אָדָם וְרַמָּאֻיּוֹתֵיהֶם, אוֹ שֶׁאֵינוֹ רוֹצֶה לְהִתְלוֹצֵּץ כִּשְׁאָר הַבַּחוּרִים אֲשֶׁר כְּגִילוֹ, הֵם מְפַרְסְמִים אוֹתוֹ בָּעִיר עֲבוּר זֶה לְאִישׁ שׁוֹטֶה וּפֶתִי, עַד שֶׁלִּפְעָמִיֹם יִהְיֶה דָּבָר זֶה סִבָּה, שֶׁלֹּא יִרְצוּ לְהִשְׁתַּדֵּךְ עִמּוֹ עֲבוּר זֶה, אוֹ לְבַטֵּל הַשִּׁדּוּךְ שֶׁעָשָׂה כְּבָר, וְכַיּוֹצֵא בָּזֶה רָעוֹת רַבּוֹת, יַכְרֵת ה' כָּל שִׂפְתֵי חֲלָקוֹת עֲבוּר זֶה. כִּי לֹא דַּי שֶׁהֵם בִּכְלַל בַּעֲלֵי לָשׁוֹן הָרָע מֵחֲמַת זֶה, כִּי בְּדִבְרֵי הֲבָלִים הָאֵלּוּ וְכַדּוֹמֶה לָזֶה אֵין מָצוּי אַף פְּרָט אֶחָד מֵהַנַּל בִּכְלָל ט' סָעִיף ב', כִּי גַּם נִקְרָאִים מִן הַתּוֹרָה בְּשֵׁם בַּעֲלֵי מוֹצִיאֵי שֵׁם רָע, מִכֵּיוָן שֶׁהוּא שֶׁקֶר, כְּמוֹ שֶׁכָּתַבְנוּ בְּחֵלֶק א' בִּכְלָל א' וּבִכְלָל ה' מֵעִנְיָן זֶה, וַאֲפִלּוּ אִם הָיָה דָּבָר זֶה אֱמֶת גְּמוּרָה הָיָה צָרִיךְ לָזֶה (ה) כָּל הַפְּרָטִים הַנַּל.", + "(וּבֶאֱמֶת אֵלּוּ הָאֲנָשִׁים הֵם גַּם כֵּן בִּכְלַל מַחֲטִיאֵי הָרַבִּים, כִּי מֵחֲמַת טִבְעָם זֶה הָרַע, שֶׁהֵם מְמַהֲרִים לְהִתְלוֹצֵּץ עַל בְּנֵי אָדָם וְלִשְׁפֹּךְ עֲלֵיהֶם בּוּז וְקָלוֹן, הֵם מַּכְרִיחִים לָאֲנָשִׁים הַתְּמִימִים וְהַיְשָׁרִים בְּלִבּוֹתָם שֶׁיֵּלְכוּ גַּם כֵּן בְּדַרְכֵיהֶם, וּמִתְּחִלָּה הוּא בְּהֶכְרֵחַ, כְּדֵי שֶׁלֹּא יְפַרְסְמוּ אוֹתָם הַלֵּצִּים וּבַעֲלֵי הַלָּשׁוֹן הַנַּל לְשׁוֹטִים וּפְתָאִים אוֹ לְכַנּוֹתָם בְּשֵׁם צְבוּעִים, וְאַחַר כָּךְ מִמֵּילָא נִגְרָרִין אַחֲרֵיהֶם דְּהֶרְגֵּל נַעֲשָׂה טֶבַע, וְכַיָּדוּעַ מַאֲמַד הַגְּמָרָא בַּעֲבוֹדָה זָרָה: אִם הָלַךְ סוֹפוֹ לַעֲמֹד, וְאִם עָמַד סוֹפוֹ לֵישֵׁב.)", + "וּמַה מְּאֹד צָרִיךְ לְהִתְגַּבֵּר עַל עַצְּמוֹ, שֶׁלֹּא לָתֵת יָד לְכַתְּחִלָּה לָאֲנָשִׁים הַלָּלוּ, דְּהַיְנוּ, שֶׁלֹּא לָרִיב עִמָּהֶם, רַקּ יִתְחַזֵּק מְאֹד, שֶׁלֹּא לְהִתְחַבֵּר עִמָּהֶם כְּלָל, כְּמוֹ שֶׁכָּתוּב {משלי א' יא טז}: אִם יֹאמְרוּ לְךָ לְכָה אִתָּנוּ וְגוֹ' מְנַע רַגְלְךָ מִנְּתִיבָתָם, כִּי רַגְלֵיהֶם לָרַע יָרוּצוּ וְגוֹ'. וְאָמְדוּ חֲזַל בְּעֵדֻיּוֹת {פרק ה' משנה ו'}: מוּטָב שֶׁיִּקָּרֵא אָדָם שׁוֹטֶה כָּל יָמָיו, וְאַל יִהְיֶה רָשָׁע שָׁעָה אַחַת לִפְנִי הַמָּקוֹם; וְנָקַט לְשׁוֹן קְרִיאָה, לְפִי הָעִנְיָן שֶׁשַּׁיָּךְ שָׁם, אֲבָל בֶּאֱמֶת נָכוֹן לְאָדָם, שֶׁיַּעֲשֶׂה אֲפִלּוּ מַעֲשֵׂה שְׁטוּת בַּיָּדַיִם, רַקּ שֶׁלֹּא יִהְיֶה עָלָיו שֵׁם רָשָׁע, אֲפִלּוּ שָׁעָה אַחַת לְמַעְלָה, מִמַּה שֶּׁמָּצִּינוּ בִּקְּרָא אֵצֶּל דָּוִד, שֶׁעָשָׂה עַצְּמוֹ כְּשׁוֹטֶה בְּבֵית אֲבִימֶלֶךְ, כְּדֵי שֶׁלֹּא יִתָּפֵשׂ בְּיָדוֹ, קַל וָחֹמֶר לִפְנִי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא. וְגַם מִמַּה שֶּׁאָמְרוּ חֲזַל בְּחוּלִין {דף ה'} עַל הַפָּסוּק {תּהִלִּים לו ז'}: אָדָם וּבְהֵמָה תוֹשִׁיעַ ה', אֵלּוּ בְּנֵי אָדָם, שֶׁהֵם עֲרוּמִים בְּדַעַת, וּמְשִׂימִים עַצְמָם כַּבְּהֵמָה. וְעַיֵּן בְּרָכוֹת {דף יט}: הַמּוֹצֵא כִּלְאַיִם בְּבִגְדוֹ וְכוּ', מַאי טַעְמָא? אֵין חָכְמָה וְכוּ').", + "וְכֵן לֵילֵךְ וּלְבַזּוֹת לְאֶחָד מֵהַצְּדָדִים (ו) בִּגְנוּת מַעֲשֵׂי אֲבוֹתָיו, גַּם כֵּן בִּכְלַל לִישָׁנָא בִּישָׁא הוּא, כְּמוֹ שֶׁמְּבֹאָר לְעֵיל בִּכְלָל ד'." + ], + "Illustration 6": [ + "וְעַתָּה נַחְזֹר לְבָאֵר מַה שֶּׁהִתַּרְנוּ בִּתְחִלַּת סָעִיף ד', אִם הֶחָתָן יֵשׁ לוֹ חֶסְרוֹנוֹת עֲצּוּמִים, כִּי יֵשׁ נָפְקָא מִנַּה {הבדל} בֵּין הַחֶסְרוֹנוֹת. דְּהַיְנוּ, אִם הַחִסָרוֹן הוּא מִצַּד חֳלִי גּוּפוֹ, וְהַמְחֻתָּן אֵינוֹ מַכִּיר אוֹתוֹ, מִצַּד שֶׁהוּא דָּבָר פְּנִימִי אֲשֶׁר לֹא נִגְלָה לַכֹּל, פָּשׁוּט הוּא, דְּאֵין עַל הַמְגַלֶּה עִנְיָן זֶה (ז) חֲשַׁשׁ אִסוּר רְכִילוּת, אַךְ שֶׁלֹּא יַחְסְרוּ בָּזֶה (ח) הַפְּרָטִים הַנַּל בִּכְלָל ט' סָעִיף ב', וּבֵאַרְתִּים פֹּה בִּבְאֵר מַיִם חַיִּים.", + "וְעוֹד יֵשׁ אֹפֶן שֵׁנִי, דְּצָרִיךְ לְגַלּוֹת לוֹ, הַיְנוּ, אִם נִשְׁמַע עַל הֶחָתָן, שֶׁיֵּשׁ בּוֹ אֶפִיקוֹרְסוּת, חַס וְשָׁלוֹם, (ט) צָרִיךְ לְגַלּוֹת לוֹ, וְעַל זֶה נֶאֶמְרוּ סְמוּכִין: לֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ, אֲבָל לֹא תַעֲמֹד עַל דַּם רֵעֶךָ.", + "אֲבָל אִם הַחִסָרוֹן הוּא מִצַּד מִעוּט חָכְמַת הַתּוֹרָה שֶׁיֵּשׁ בּוֹ, אֵין לְגַלּוֹת לוֹ, דְּאִיהוּ דְּאַפְסִיד אֲנַפְשֵׁה {הפסיד את עצמו}, דְּהָיָה לוֹ לְהוֹלִיכוֹ אֵצֶּל בַּעֲלֵי תּוֹרָה, שֶׁיְּנַסוּ אֶת כֹּחַ חָכְמָתוֹ וִידִיעָתוֹ, עַד הֵיכָן מַּגַּעַת, (וְאִם עָשָׂה כֵן, הֵם צְרִיכִים לוֹמַר הָאֱמֶת, כִּי מִשְּׁנֵי הַצְּדָדִים (י) נִתְרַצּוּ בַּדָּבָר לְכַתְּחִלָּה), וּמִדְּלֹא עָשָׂה כֵן נִתְרַצָּה בַּדָּבָר.", + "(וּלְבַד כָּל אֵלֶּה, מִי שֶׁיִּרְצֶה לְהַתִּיר זֶה, מֵחֲמַת שֶׁאֵינוֹ יָכוֹל לִרְאוֹת בְּאוֹנָאַת חֲבֵרוֹ, שֶׁהַשַּׁדְכָנִים מְרַמִּים אֶת הַמְחֻתָּן, צָרִיךְ שֶׁיְּשַׁעֵר מִתְּחִלָּה, כִּי מָעוֹת הַנְּדוּנְיָא וְהַסְפָּקַת הַמְּזוֹנוֹת וּלְבִישַׁת הַבְּגָדִים, שֶׁהַמְחֻתָּן מַבְטִיחַ, הוּא דָּבָר אֲמִתִּי שֶׁלֹּא יְכַזֵּב בּוֹ, דְּבִסְתָם אֵין לְמַהֵר וּלְהַתִּיר דָּבָר זֶה, כִּי עֵינֵינוּ רוֹאוֹת, כִּי הַרְבֵּה מֵהֶם אֵין מְקַיְּמִים, וְאִם כֵּן תּוּ לֹא שַׁיָּךְ בּוֹ אוֹנָאָה, כִּי כְּמוֹ שֶׁהֶחָתָן מְרַמֶּה לְהַמְחֻתָּן, כֵּן הַמְחִתָּן מְרַמֵּהוּ, וְיָצָא זֶה בָּזֶה. וּלְבַד כָּל זֶה צָרִיךְ גַּם כֵּן בָּזֶה כָּל הַפְּרָטִים הַכְּתוּבִים לְמַעְלָה בִּכְלָל ט' סָעִיף ב')." + ], + "Illustration 7": [ + "וְהוּא הַדִּין לְגַלּוֹת לֶחָתָן אֶת עִנְיַן הַמְחֻתָּן, גַּם כֵּן דִּינָא כַּנַּל, דְּהַיְנוּ, אִם הוּא יוֹדֵעַ חֹלִי הַפְּנִימִית שֶׁיֵּשׁ בַּמְשֻׁדֶּכֶת, אַךְ הֵם מַסְתִּירִים מֵהֶחָתָן, אֵין עַל הַמְגלֶּה חֲשַׁשׁ אִסוּר רְכִילוּת, אַךְ שֶׁלֹּא יַחְסְרוּ בָּזֶה הַפְּרָטִים הַנַּל (וּבֵאַרְתִּים בִּבאֵר מיִם חיִּים ס\"קּ ח').", + "וְכֵן אִם נִשְׁמַע עַל בֵּית הַמְחֻתָּן שֶׁלּוֹ, כִּי הוּא בֵּית פְּרִיצּוּת, וְדָבָר זֶה יָדוּעַ שֶׁהוּא סִבָּה גְּדוֹלָה לְהַפְסִיד עַל יְדֵי זֶה הַתַּכְלִית הַנִּרְצֶה, גַּם כֵּן צָרִיךְ לְגַלּוֹת דָּבָר זֶה, וּבָזֶה אֵין צָרִיךְ הַפְּרָטִים הַנַּל, (ועיֵּן בִּבאר מַיִם חיִּים סָעִיף קָּטָן ט'). רַק שֶׁיִּתְבּוֹנֵן, אִם יִהְיוּ דְּבָרָיו נִשְׁמָעִים, דִּבְשִׁדּוּךְ מָצוּי מְאֹד שֶׁלֹּא יִשְׁמַע לוֹ, וְיָבוֹא הַדָּבָר אַחַר כָּךְ רַקּ לִרְכִילוּת." + ], + "Illustration 8": [ + "אֲבָל אִם הוּא מַכִּיר לְפִי הָעִנְיָן, שֶׁהַמְחֻתָּן מְרַמֶּה לֶחָתָן בְּעִנְיַן הַנָּדָן {נדוניה} אוֹ הַמְּזוֹנוֹת, מְּאֹד וּמְאֹד צָּרִיךְ לְהִתְיַשֵּׁב בַּדָּבָר, קֹדֶם שֶׁיְּגַלֶּה זֶה לֶחָתָן, כִּי צָרִיךְ לָזֶה הַרְבֵּה פְּרָטִים:", + "א שֶׁיִּתְבּוֹנִן הֵיטֵב, שֶׁהוּא מְרַמֵּהוּ בֶּאֱמֶת, דְּהַיְנוּ, שֶׁיַּכִּיר בְּבֵרוּר אֶת טִבְעוֹ הָרַע אוֹ אֶת גֹּדֶל עֲנִיּוּתוֹ, אוֹ שֶׁשָּׁמַע מִמֶּנּוּ בְּפֵרוּשׁ, שֶׁאֵינוֹ מַבְטִיחַ, רַק לְפָנִים. (וְלֹא יַחְלִיט תֵּכֶף אֶת הָעִנְיָן בְּדַעְתּוֹ לַחֲשֹׁב עַל הַמְחֻתָּן, דְּמִפְּנֵי שֶׁהוּא אֵינוֹ תַּקִּיךְ בְּמַעֲמָדוֹ, בְּוַדַּאי לֹא יִתֵּן לוֹ הַנָּדָן אוֹ הַמְּזוֹנוֹת שֶׁהִבְטִיחַ, דַּהֲלֹא אָנוּ רוֹאִים כַּמָּה פְּעָמִים, שֶׁאֲנָשִׁים כָּאֵלּוּ מְשַׁלְּמִין אֶת הִתְחַיְּבוּתָם יוֹתֵר מִן בַּעֲלֵי הַבָּתִּים הַגְּבוֹהִים).", + "ב צָּרִיךְ לֵידַע, שֶׁאִלּוּ הָיָה הֶחָתָן יוֹדֵעַ זֶה לֹא הָיָה מִתְרַצֶּה לוֹ, דִּפְעָמִים הַרְבֵּה מָצּוּי שֶׁהֶחָתָן אֵינוֹ רוֹצֶה, רַק לְהוֹצִיא מֵהַמְחֻתָּן כָּל מַה שֶּׁהוּא יָכוֹל, אֲבָל אֵינוֹ תָּלוּי בָּזֶה כְּלָל עִקַּר הַשִּׁדּוּךְ, וּבְאֹפֶן זֶה בְּוַדַּאי לֹא שַׁיָּךְ הֶתֵּר זֶה לֵילֵךְ וּלְגַלּוֹת לוֹ. (אִם לֹא שֶׁהוּא רוֹאֶה, שֶׁדְּבָרָיו יִהְיוּ (יא) תּוֹעֶלֶת לֶחָתָן, שֶׁיִּתְיַעֵץ אֵיךְ לְהוֹצִיא מֵהַמְחֻתָּן בַּטּוּחוֹת עַל זֶה).", + "ג שֶׁמִּצַּד הֶחָתָן לֹא תִּהְיֶה רְמִיָּה, דְּאִם גַּם הֶחָתָן מְרַמֵּהוּ בְּאֵיזֶה עִנְיָן שֶׁיִּהְיֶה, יָצָא זֶה בָּזֶה, וּפָשׁוּט דְּאָסוּר לְגַלּוֹת לוֹ.", + "וּלְבַד זֶה צָרִיךְ גַּם כֵּן לָזֶה (יב) שְׁאָר הַפְּרָטִים הַנַּל. עַל כֵּן אֵין לְמַהֵר לְגַלּוֹת, כִּי אִם אַחַר שֶׁיִּתְבּוֹנֵן הֵיטֵב בָּזֶה, כִּי נִשְׁלְמוּ כָּל הַדְּבָרִים שֶׁכָּתַבְנוּ." + ], + "Illustration 9": [ + "וְאִם כְּבָר נִשְׁתַּדֵּךְ עִמּוֹ, וְהוּא מַכִּיר לְפִי הָעִנְיָן, שֶׁהַמְחֻתָּן יְרַמֶּה אֶת הֶחָתָן בְּעִנְיַן הַנָּדָן אוֹ הַמְּזוֹנוֹת. תָּלוּי בָּזֶה, (יג) אִם הוּא רוֹאֶה, שֶׁדְּבָרָיו לֹא יִתְקַבְּלוּ בְּאָזְנֵי הֶחָתָן, רַק לְעִנְיַן לָחוּשׁ לְבַד, דְּהַיְנוּ, שֶׁיִּרְאֶה לְהִתְיַעֵץ נֶגֶד הַמְחֻתָּן שֶׁלֹּא יוּכַל לְרַמּוֹת, אוֹ שֶׁהוּא יוֹדֵעַ שֶׁהֶחָתָן לֹא יַעֲשֶׂה מֵעַצְּמוֹ שׁוּם דָּבָר, כִּי אִם עַל פִּי בֵּית דִּין, מתָּר לְגַלּוֹת לוֹ, אַךְ צָרִיךְ לִזָּהֵר, שֶׁלֹּא יֶחְסַר שׁוּם פְּרָט מֵהַפְּרָטִים הַמְבֹאָרִים לְעֵיל בִּכְלָל ט' סָעִיף ב', גַּם נִרְאֶה דְּצָרִיךְ לָזֶה הַפְּרָט הַג' הַנַּל, דְּהַיְנוּ, שֶׁיֵּדַע שֶׁמִּצַּד הֶחָתָן, אֵין בּוֹ רְמִיָּה. אֲבָל אִם הוּא רוֹאֶה, שֶׁדְּבָרָיו יִתְקַבְּלוּ בְּאָזְנֵי הֶחָתָן, וִיבַטֵּל הַשִּׁדּוּךְ מֵעַצְמוֹ עֲבוּר זֶה בְּלִי שׁוּם טַעֲנָה וּמַעֲנְה, (יד) אָסוּר לְגַלּוֹת לוֹ, דְּאֵינוֹ מָצוּי שֶׁיִּתְקַבְּצוּ כָּל הַפְּרָטִים, וְעַיֵּן בִּבְאֵר מַיִם חַיִּים." + ], + "Illustration 10": [ + "וְלִפְעָמִים יְצֻיַּר (טו) שֶׁמֻּתָּר לְגַלּוֹת, כֵּיוָן שֶׁהוּא יוֹדֵעַ שֶׁהַמְשֻׁדֶּכֶת יֵשׁ לָה מַחֲלָה פְּנִימִית, אֲשֶׁר אֵינָה גְּלוּיָה לַכֹּל, וְהֶחָתָן אֵינוֹ יוֹדֵעַ מִּזֶּה. אַךְ צָּרִיךְ לִזָּהֵר, שֶׁיֻּשְׁלְמוּ בָּזֶה הַפְּרָטִים הַנַּ\"ל בִּכְלָל ט' סָעִיף ב'.", + "וְאִם לֹא יָדַע אֶת הַדָּבָר מֵעַצְמוֹ, רַק שָׁמַע מֵאֲחֵרִים, (טז) אֵין לוֹ לְגַלּוֹת, כִּי אִם בְּאֹפֶן שֶׁהוּא מְשַׁעֵר, שֶׁהֶחָתָן לֹא יַעֲשֶׂה דִּין מֵעַצְּמוֹ לְבַטֵּל אֶת הַשִּׁדּוּךְ, רַקּ שֶׁיָּחוּשׁ וְיַחֲקֹר אַחַר זֶה הֵיטֵב, וְגַם בָּזֶה צָרִיךְ הַפְּרָטִים הַנַּ\"ל בִּכְלָל ט' סָעִיף ב'." + ], + "Illustration 11": [ + "וְאִם הוּא יוֹדֵעַ אֶת בֵּית הַמְּחֻתָּן, כִּי הוּא בֵּית פְּרִיצוּת, צָרִיךְ לְגַלּוֹת, (וְכָל שֶׁכֵּן אִם הוּא מַכִּיר אֶת הֶחָתָן, כִּי יֵשׁ בּוֹ אֶפִּיקוֹרְסוּת בְּוַדַּאי (יז) מִצְוָה לְגַלּוֹת), וְאֵין צָרִיךְ לָזֶה שׁוּם פְּרָט (יח) מֵהַפְּרָטִים הַנַּל. וַאֲפִלּוּ אִם אֵינוֹ יוֹדֵעַ בְּעַצְמוֹ, רַק שָׁמַע מֵאֲחֵרִים, גַּם כֵּן צָרִיךְ לְגַלּוֹת, אַךְ שֶׁיִּזָּהֵר, שֶׁלֹּא יֹאמַר בְּלָשׁוֹן שֶׁיִּהְיֶה מַשְׁמַע, שֶׁהוּא בְּעַצְמוֹ יוֹדֵעַ דָּבָר זֶה, רַק יֹאמַר סְתָם: שָׁמַעְתִּי כָּךְ וְכָךְ אַף דְּאֵין לְהַאֲמִין לְעֵת עַתָּה דָּבָר זֶה בְּהַחְלָטָה, עַל כָּל פָּנִים צָרִיךְ לָחוּשׁ וְלַחֲקֹר וְלִדְרוש אַחַר זֶה.", + "וּבְדַעְתִּי הָיָה לְצַיֵּר עוֹד אֵיזֶה צִיּוּרִים לְעִנְיַן אֻמָּן וְשָׂכִיר וּמְשָׁרֵת, וּכְהַאי גַּוְנָא, אַךָ מִפְּנִי הוֹצָּאַת הַדְּפוּס, כִּי הַרְבֵּה הִיא וּמִפְנִי טִרְדַּת הַזְמַן, נִמְגַעְתִּי מִזֶּה. אַךְ כְּלָלוֹ שֶׁל דָּבָר: הָאָדָם צָרִיךְ לָשׂוּם עֵינָיו וְלִבּוֹ עַל דְּרָכָיו, וּבִפְרָט עַל מוֹצַא פִּיו, שֶׁלֹּא לְהִתְעָרֵב בְּעִנְיָנִים, דְּבֵין אָדָם לַחֲבֵרוֹ, אִם לֹא שֶׁיֵּדַע מִתְּחִלָּה אֶת הָעִנְיָן בְּבֵרוּר לַאֲמִתּוֹ, וּלְכַוֵּן לְתוֹעֶלֶת, וְלֹא מִצַּד שִׂנְאָה, וְלִרְאוֹת אֶת הַנּוֹלָד מִדִּבּוּרוֹ, שֶׁלֹּא יֵצֵא מִגֶּדֶר הַדִּין, חַס וְשָׁלוֹם, וְאָז ה' יִהְיֶה בְּכִסְלוֹ, שֶׁלֹּא יִלָּכֵד בְּפַח הַיֵּצֶּר. וְצּוּר יִשְׂרָאֵל יַצִּילֵנוּ מִשְּׁגִיאוֹת וְיַרְאֶנּוּ מִתּוֹרָתוֹ נִפְלָאוֹת. בָּרוּךְ ה' לְעוֹלָם אָמִן וְאָמֵן." + ] + }, + "Responsa of the Chavot Yair": [ + "הנה אנכי מעתיק תשובת חות יאיר בסימן קנ\"ב כמו שכתבתי בסוף הפתיחה:", + "שאלה:", + "נשאלתי, אחר דדברי חכמים בנחת נשמעין, ונאמר במשנה יהי כבוד חבירו חביב עליךָּ כשלך, איך מצינו לפעמים קנטורים וזלזולים בש\"ס: כענין כד ניים ושכיב רב אמר להא שמעתא, הנאמר בכמה דוכתי, וכהנה רבים.", + "תשובה:", + "יפה שאלת, כי ודאי אע\"פ שנקראו תלמידי חכמים שבבבל חובלים במס' ב\"ב, לא מצד הדיקודים והצעקות גדולות ומרות, והכאות כךְ אל כף, כאילו נלחמּים זה מול זה, או מצד הקנטורים וזלזולים, חלילה, כי לא על סגנון זה נאמר כי ידברו את אויבים בשער, שאב ובנו רב ותלמידו נעשו אויבים, רק מצד שהם מתנגדים בסברותיהן ובראיותיהן וכו'.", + "ומה שאמר רב ששת על רב כד ניים ושכיב וכו' האמת יורה דרכו כי מאמר זה אינו לגנאי רק שבח גדול ומופלג, שלפי מעלתו ומדרגתו של רב אי אפשר לומר עליו שטעה בטעות כזו אם לא שאמרו כד ניים ושביב, ולא אמר כד שכיב וניים כמ\"ש התוס' בפ' אע\"פ שיש תרי גווני תנומה אחד בתחילת השינה ואחד בסופה, והנה זה שבסופה אע\"פ שיטעה במאמרו מאחר שמתעורר והולו מרגיש אח\"כ בטעותו וחוזר בו, משא\"כ בדניים ואח\"כ שכיב.", + "ומ\"ש אמר ליה דבי ללוי ביבמות {ט.} כמדומה אני שאין לו מוח בקדקדו, היינו שמותר לרב להוכיח לתלמידיו בדברים קשים כדי לזרזרם שיעיינו וישגיחו וישמרו מן הטעות והשגיאה, ולוי היה תלמיד לרבי בדאיתא ספ\"ק דסנהדרין למידין לפני חכמים לוי מרבי.", + "ולענ\"ד נראה שמדברי רבי אלו יצא להרמב\"ם מה שכתב שחייב הרב לכעוס על תלמידיו אם רואה שמתרשלים, הובא ביו\"ד בסי' רמ\"ו סי\"א. לכן מפני שרבי ידע בלוי שאדם גדול ומופלג הוא, ולא היה ראוי שיטעה אם לא ממיעוט עיון והשגחה, לכן דיבר עליו קשות, לא מכעס חלילה או מגובה רוחו, והרי תניא סוף סוטה משמת רבי בטלה ענוה.", + "ולפעמים אמרו לשונות כאלו בדרך מליצה ובדיחותא כמ\"ש ר' יוחנן לר' חייא בר אבא בב\"ב (ק\"ז) ובבבורות (י\"ח) עד דאכלית כפניתא בבבל וכו', ושם פי' התוס' שר\"ל כפניתא תמרים גרועים. ונ\"ל על דרו מה שפירש הרע\"ב ספ\"ק דערלה על כפניות שעודם סמדר, והכי קאמר ליה כי בבל העמוקה מכל הארצות ודאי שם התמרים טובים מאוד כבמשנה פ\"ק דביכורים, רק שראוי להמתין עד גמר בישולם, והממהר לאוכלו לפני זה ודאי גרועים, הכי נמי לא ירדת לסוף המשנה, ולכן בשני המקומות אמר לו תרגימניה מסיפא.", + "ובכי האי גוונא בגיטין (דף מ\"א) משום דאמי שפיר נאה הוא וכו' ובכי האי גוונא מה שקראו אמוראים לחביריהם תרדא, במו רבה לרב עמרם בב\"מ ספ\"ק, ור' חייא בר אבא לר' זירא בזבחים (דף פ\"ה:) וכו'. ובכה\"ג תדורא פי' רש\"י אין לב שאמר רבא לרב עמרם בב\"ק (ק\"ה:) כולם יש לומר שחיו חביריהם וגדולים מהם ולא קפדי כלל. ולשון משום דאתית ממולאי וכו' ג\"כ בבה\"ג, ובמסכת יבמות דף ע\"ו ע\"א, פי' התוס' שם מקום ממלא, וכ\"כ הערוך וכו'. ובספר החסיד הגאון של\"ה אחר סדר הא\"ב שעל הש\"ס הרגיש בזה עי\"ש. והרב מהרמ\"ע כתב שהוא על פי מ\"ש רז\"ל בזבח ובמנחה אינו מתכפר אבל מתכפר הוא בדברי תורה, לכן ראוי לו לדקדק יותר כדי לתקן הקּלקּול עי\"ש.", + "וצ\"ע מה דקרי ליה רבי אבהו לר' זירא בסנהדרין (דף נ\"ט:) על הא דאיבעי ליה ירדה לו דמות חמור מן השמים, והשיב לו יארוד נאלי וכו' ופי' רש\"י תנין שוטה ומספיד תמיד, והוא לכאורה דבר גנאי ובזיון גדול לקרות לו שם עוף אכזרי ארסי שוטה.", + "ואחר העיון נלפענ\"ד שגם זו לטובה ולשבח, ורבי אבהו ור' זירא היו מחולקין כמו דפליגי אמוראי השורה בתענית אם נקרא קדוש או חוטא, כמו שמצינו ג\"כ שהרמב\"ם הפליג בגנאי המצּערים נפשם ומרבים בתעניתים, ופשטיה דקרא הכי משמע הלא אביו אכל ושתה וגו' ולבן נקרא הנזיר חוטא, ובירושלמי שעתיד אדם ליתן דין על שהיה אפשר לו ליהנות מאשר ברא אלחים לבהואיו להנות בהם ולא נהנה, וזה היה דעת רבי אבהו. ובכתובות (ס\"ב.) דאיפחת בי באני מתותיה ואיתרעי ליה עמודא וסליק ואסקינהו לתרי עבדי דסמכו ליה עי\"ש פי' רש\"י והיה מתענג ויפה תואר ובו'. ור' זירא היה לחיפו מסגף נפשו למאוד ולרוב פרישותו עלה לארץ ישראל כדאיתא בפ' הפועלים, וצם ש' תעניתים, ובדק נפשיה בתנורא יע\"ש וכו', וברוב ענותנותו לא רצה לקבל הסמיכה בבפ\"ק דסנהדרין, ומצד גודל חביבותיה לארץ ישראל קרי להו לבני בבל בבלאי טפשאי בנדרים (מ\"ט:), וכתבנו לזה שלא יהיה ח\"ו נגד חסידותו ופרישותו. ואפשר כי מפני סיגופיו נעשה כעור והושחר פניו, ע\"כ כי סמכוהו שרו ליה הכי לא כחל ולא שרק וכו' ויעלת חן, ר\"ל מצד אילת אהבים היא התורה, ולכן היה תמיד שרוי בצער ביגון ואנהה כבגמרא דנדה עד כאן הביאו ר' יוחנן לר' זירא לידי גיחוו ולא גחו, כענין יומא דבדח רבי במס' נדרים, ואפשר בי ר' אבהו חשבו לחסידות של שטות, ומ\"מ לא קראו לגנאי רק להורות על התבודדותו ופרישותו ויגונו תמיד, ומדוקדק מה שפירש רש\"י וז\"ל יארוד נאלי תנין שוטה ומספיד תמיד, דקשה מה ענין הספד לכאן, ולפי מה שכתבתי אתי שפיר כי היה מתאכזר על גופו לענות נפשו, ותמיד שרוי בהספד ודאגה על עונותיו, ומיעוט צדקתו ותורתו בעיניו, כראוי לשלימים. ור' אבהו חשב כי ע\"י סיגופיו ועינוי נפשו נתמעטו בוחות נפשו ועמהם עומקּ העיון והחריפות ושיקול הדעת הישר, ולבן על שאבעיא לו ירדו לו דמות חמור שכבר נכלל בדברי ר' אבהו, קראו יארוד נאלי וכו' ואין זה רק פרוש מופלג כמ\"ש תנין בהיכלי וגו' ומעון תנים גם תנין חלצו שד שמורה על התבודדות ומיעוט רחמנות וחמלה.", + "ובכה\"ג מה שחשיב ר' ינאי לר' יוחנן תלמידו מה בין לי ולך במס' שבת (ק\"מ.), אינו כדברי גאוה ורום לבב ומבזה זולתו, כי מותר לרב לדבר אל תלמידו לקנטרו על מיעוט הבנתו לסיבת התרשלותו, ומ\"מ אפשר דר\"י שקיל למטרפסיה, שבן השיב הוא לאיסי במס' תולין (קל\"ז:), ובשניהם פי' רש\"י דידענא לפרושי מתני' טפי מינך, וזה צל\"ע דבשניהם לא תלי הדבר בפירוש המשנה רקּ שכו קיבל. ולולי פה קדוש דרש\"י הייתי אומר שהם דברי ענוה, והגדיל מעלת תלמידו או חבירו, וכו א\"ל בתשובתו שכו קיבל, ולולי ששימש רבותיו מאוד וע\"כ רבתה קבלתו, מה בין לי ולך, כי מצד השגה ועיון וחכמה אין חילוק.", + "א\"נ י\"ל פי' בין לי ולך, כמובן לכל שודאי טובא יש, רק שמלת לי ולך ענינו הבאת דבר ממקום אחר אל האדם כנודע, ור\"ל שהרבה יותר קבלתי ושמשתי ממךְ, דאם כפשטיה להגדיל מּעלתו על מעלתו הוי ליה למימר מה ביני לבינו, וק\"ל. ויש עוד לשונות קשות ביארנום וכו', כן דברי הטרוד חיים יאיר בכרך עכ\"ל הטהור." + ], + "Responsa of the Maharik": [ + "א. העתקתי דברי מהרי\"ק בשורש קפ\"ז, שהבאתיו כמה פעמים ללקט ממנו עיקרי הלכות בדיני לשון הרע.", + "ראיתי דברי הרבנים, הראשונים והאחרונים, והנה דבריהם שוים ומכוונים, כי זה ר' אהרן רסקיא יצ\"ו נרדף על לא חמס בכפו, והדברים פשוטים אפילו לתנוקות של בית רבן, דאין בדברי האשה הארורה הזאת ממש. דאע\"ג דהלכתא כר\"א דאמר אין אדם משים עצּמו רשע גבי פלוני רבעני לרצּוני, ופלגינן לדיבוריה, היינו דוקא להצטרף עם עד אחד, כדקאמר התם הוא ואחר מצּטרפין להורגו כו', אבל בלא צירוף עד אחד פשיטא כביעתא בכותהא דאפילו עד כשר לא מהימן, וכל שכן האשה הארורה הזאת, כדגרסינן בקדושין פ' האומר (דף ס\"ה) דפריו ותסברא עד אחד בהכחשה מי מהימן, וגרסינן נמי בפ' ערבי פסחים (פסחים דף קי\"ג) טוביא חטא אתא זיגוד הוה קמסהיד עליה קמיה דרב פפא נגדיה וכו' עד טוביה חטא זיגוד מנגיד א\"ל את לחודך קמסהדת ביה שם ביש בעלמא הוא דקא מפקת עלויה ופ' שם רבינו שמואל וז\"ל מאחר שאין אתה נאמן עליו ולא תתקבל עדותך אין עליו מצוה להעיד הרי אתה עובר על לא תלךְ רכיל, משמע משם שאין להאמין עד אחד לשום דבר, דאם יש להאמינו לשום ענין לבייש או להרחיק אותו שיהא מעיד עליו שחטא, אמאי נגדיה ואמר ליה שם ביש בעלמא כו' והא שפיר עבד דאסהיד ביה כיון דמהימנינן ליה לבייש או להרחיק ואין כאן משום לא תלך רכיל, אלא פשיטא דלא מהימן מידי אפילו לבייש או להרחיק.", + "ולא מבעיא דאין לבייש ולהרחיק על פי עד אחד, אלא אפילו לשנאתו בלב מתוו עדות עד אחד אסור, כדמוכח שם בהדיא דגרסינן שם א\"ר יצחק ב\"ר שמואל מותר לשנאתו דכתיב כי תראה חמוד שונאו כו' עד אי דאיבא תרי סהדי כולי עלמא נמי מסנא סנו ליה, מאי שנא איהו, אלא כה\"ג דחזא ביה איהו דבר ערוה. הרי לו ראיה ברורה דאע\"ג דחזא ביה דבר ערוה דלא מהימנינן ליה למסנייה, דאי מהימנינן ליה למסנייה, מאי משני דחזא ביה איהו כו' סוף סוךְ יקשה כולי עלמא מסנא סנו ליה כרהקשה מעיקּרא, אלא ודאי פשיטא דאפילו חזא ביה דבר ערוה, דדוקא איהו שרי למסנייה שהרי ידע בו בודאי שהוא רשע, כדפירש שם רבינו שמואל: מותר לשנאתו, הרואה יחידי דבר ערוה בחבירו אע\"פ שאין רשאי להעיד, שמותר הוא לשנאתו, שאע\"פ שאין נאמן בעינינו, לעצמו הוא נאמן שהרי יודע בו בודאי שהוא רשע, עד כאן לשונו. משמע בהדיא דדוקא הוא שיודע בו בודאי שהוא רשע מותר, אבל לכולי עלמא דלא ידעי בודאי אסור למסנייה דעד אחד אינו קם לכל עון ולכל חטאת.", + "ואפילו היה העד ההוא אדם כשר ונאמן, אין להאמינו כלל אפילו למסנייה, כדמוכח שם דאמר ליה רב אחא בריה דרבא לרב אשי מהו למימר ליה לרביה כי היכי דליסנייה, אמר ליה אי מּהימן ליה לרביה כבי תרי לימא ליה, ואי לא לא לימא ליה.", + "כל שכן וכל שכן על פי אשה כזאת אשר פרשה מדרכי בנות ישראל הצנועות, דלא מהימנא אפילו כחדא ולא כפלגא דחדא, ואפילו לשנאתו על פיה היה אסור בדפירשתי, ק\"ו בן ק\"ו שאסור לביישו ולהרחיקו מפני דברי אשה הזאת, והמביישו יבקש רחמים על עצמו בהיות כבוד בני אברהם ויצּחק ויעקב קל בעיניו, ובודאי כי תועבת ה' יתברו כל עשה אלה ורב עונשו מאוד. וכל שכן לביישו ברבים כאשר נעשה להעני הזקן ר' אהרן יצ\"ו אשר ביישוהו והכלימוהו ועכבוהו שלא לקרא בתורה בציבור ואין לו מלבין פני חבירו גדול מזה, ולו חכמו ישכילו המביישים יכירו וידעו כי גדול מה שנאמר במלבין פני חברו ממה שנאמר בבא על אשת איש, כמו שהשיב דוד לדואג ואתיתופל, שהבא על אשת איש מיתתו בחנק ויש לו חלק לעוה\"ב והמלבין חברו ברבים אין לו חלק לעולם הבא. וראו כמה יש לו לאדם להזהר שלא להלבין פני חברו ברבים על חנם, וראוי לחקור ולדרוש בכמה דרישות וחקירות קודם שיעשו מעשה בזה, והמקיל בזה דמו בראשו בלי ספק.", + "ואע\"ג דאמרו האי לישנא בישא אע\"ג דלקבולי לא מיבעי למיחש מיהו בעי, דבר פשוט הוא לפני בל יודעי דת ודין דלא אמרו למיחש ליה כדי לעשות שום מעשה נגד מי שמספרים עליו לישנא בישא, כדמוכח בהדיא בנדה (דף ס\"א) דגרסינן שם הני גלילאי דנפק עלייהו קלא דקטל נפשא, אתו קמיה דר' טרפון אמרו ליה לטמרינן מר, א\"ל היכי אעביד, אי לא אטמרינכו הא קחזו לכו, לטמרינכו הא אמור רבנן וכו', זילו אתון אטמרו נפשייכו. ולא מיבעי לפירוש השאלתות שפירש הא אמור רבנן וכו' ושמא הרגתם ואם אטמין אתכם חייבתם ראשי למלו, דודאי פשיטא שיש לדקדק הא אי לא היה עליה אימתא היה מצילם, וכל שכן שלא היה מענישם מפני חששא דלישנא בישא. אלא אפילו לפירש\"י שפירש שמא הרגתם ואסור להצילכם, מכל מקום דבר פשוט הוא דלא חשש אלא שלא לעשות מעשה ההצלה דשמא הרגו. אבל לעשות להם שום עונש זה לא עלה על לבו, שהרי השיאם עצה בזה כדמשמע התם דאמר להו זילו אטמורו נפשייכו. ופשיטא שאם היו ראויין לעונש, עונש רבה או עונש זוטא, שלא היה משיאם עצה, אלא היה מסתלק מהם לגמרי, אלא ודאי פשיטא ופשיטא דלקבולי לא מיבעי לענין עשיית שום מעשה ולא שום ביוש לא קטן ולא גדול וזה פשוט וישר.", + "ואם יאמר אדם להחמיר עליו מדגרסינן בקדושין (דף פ\"א) מלקין על לא טובה השמועה, הלא דבר פשוט הוא דהיינו דוקא בקול שהרבים מסכימים עליו, ואינו פוסק, דמסתמא יש לומר שלא על חנם יצא קול זה, אבל היבי דידוע לנו שהקּול יצּא ממי שאינו ראוי להאמינו, כיוצּא בנידון זה שהדבר ידוע שהיא הארורה הוציאה הקול ואין ראוי להאמינה כלל וכלל מכמה טעמים שפירשנו למעלה, פשיטא ופשיטא שאין בקול זה ממש, אלא הוי קול ושוברו עמו, ואין להאריו בזה כי פשוט הוא אפילו לתינוקות של בית רבן, דהאיךְ יטעה אדם לומר שמחמת קול הברה היוצא מחמת האשה כזאת שילקה אדם שהוא בחזקת כשרות, חלילה וחס לא תהא כזאת בישראל, דא\"כ לא הנחת בן לאברהם אבינו שלא ילקה ויחזור וישנה, וא\"כ לקתה מדת הדין ח\"ו, כי הרשעים יתנשאו להוציא דיבה על כל אדם אשר ישנאוהו ובאיבה יהדפוהו ומתוו כו יצא הקול, וא\"כ ילקה כל העולם כולו ח\"ו.", + "ועוד שהרי כתב רבינו משה בפכ\"ד מהלכות סנהדרין וז\"ל ובן יש לב\"ד וכו' להלקות אדם ששמועתו רעה כו' והוא שיהיה קול שאינו פוסק כמו שבארנו ולא יהיו אויבים ידועים שמוצּיאים עליו שמועה רעה עכ\"ל. והנה ראיתי כתב ידידי החכם ר' אליה יצ\"ו במהור\"ר שמואל ז\"ל אשר העיר מפי הנכבדת אלי מר\"ת שהיא השיאתה עצה לומר לר' אהרן שממנו נתעברה כדי להשתיק לר' אהרן זה שהיה מחזיק הקול שיצא עליה ומביישה לפי דבריה, וא\"כ הוא אין לו אויבים מפקי לקלא יותר מזה. דהתם טעמא מאי כיון שהדבר ידוע שאויביו הם, אין להאמינם, מאחר שאין כאן עדות ברורה, ויש לו לתלות שמחמת שנאה עשו כן, כל שכן הכא שאין כאן עדות ג\"כ כדפירשתי לעיל, וגם ידוע שהיא הוציאה הקול להשתיקו, וגם לקחת נקמתה ממנו על שהיה מחזיק הקול כמו שלמדתי מתוך דברי החבר אלי' יצ\"ו.", + "וגם אם יאמר האומר דבית דין מכין ועונשין שלא מן התודה כדי לעשות סייג לתורה, הלא כתב דב אלפס דוקא גדול הדור כמּו ר\"ג דהוה חתנא דבי נשיאה או טובי העיר שהמחוהו רבים עליהם, ואפילו לדעת החולקים עליו ואומרים דהוא הדין של ג' הדיוטות, מ\"מ בנידון הזה לא ראיתי שום רב שהבדילו לזה אהרן כלל, אפילו מהר\"ר ר' יהדא לנדא יצ\"ו לא כתב שהיה הוא מבדילו, ולפי הנשמע כי אותן שהבדילוהו לא נתמנו דיינים לא מבעיא מומחה לרבים כמ\"ש רב אלפס אלא אפילו להיות בבית דין דג' הדיוטות כמו שכתבו החולקים עליו, דפשיטא דלכל הפחות בעינן מומחים לדיינים כב\"ד של ג' הדיוטות וזה פשוט.", + "ועוד דפשיטא ופשיטא דאפילו לב\"ד הגדול שבירושלים אין בח להבות ולענוש שלא מן התורה אלא היכא שבודאי יש שם קצת דרדא דאיסורא, כההוא שרכב על סוס בשבת, וכן ההוא שהטיח באשתו תחת התאנה וכו', שהיו עדים בדבר, אלא שלא היו ראויים לאותו עונש אם לא מכח הוראת שעה, אבל בלא עדות ברורה לא.", + "והנה זה העני הזקן ר' אהרן עומּד וצּווח שמעולם לא הלו עמה ביחוד כי הם היו ג' באותו הדרך שהלךָּ עמה, ואף כי מלשון הפוסקים משמע דבעינן ג' תלמידי חכמים, מלשון הפוסקים האחרונים כגון הסמ\"ג וכן בטור אבן העזר משמע דסגי בכשרים ולא בעינן שיהיו ת\"ח, וכן נראה דעת רבינו אלפס שהשמיט הא דרב ורב יהודא הוו קא אזלו באורחא וכו' ולא כתב כי אם לא שנו אלא בכשרים וכו' משמע דסגי בכשרים ולא בעינן ת\"ח, ואפילו אם ימצא שלא היו עמו ג' כשרים כל כך, מכל מקום אחר שפשט הדבר עכשיו ללכת עם ג' אנשים כל דהו וכהתירא דמי להו, אע\"ג דלאו מן אולפנא הוא, מ\"מ דבר פשוט הוא שאין לנדות ולא להבדיל או לבייש על כךְ כי אם אחר ההתראה והאזהרה.", + "ואף אם יבואו ב\"ד לענוש על כך בלא התדאה כהוראת שעה לעשות סייג וגדר לתורה, פשיטא שיש להו להשוות מידותיהן, ולא להטיל עונש על אדם אחד, ומשאר עמי הארץ אשר נוהגין תמיד לעשות המנהג הרע הזה העלם יעלימו את עיניהם, חלילה מעשות כדבר הזה, שאין זה סייג לתורה אלא חלול התורה, כי יאמרו העולם שמחמת שנאה ואיבה החמירו על זה יותר מעל שאר אנשים ונמצא שם שמים מתחלל ח\"ו.", + "סוף דבר נראה לע\"ד שהמרחיקין והמבדילין זה ר' אהרן הזקן לא טוב עשו, אלא חטאו חטאה גדולה, ואפשר כי בשוגג היה, ואם ח\"ו יוסיפו סרה מכאן ולהבא אחרי ראותם כתב הרבנים יצ\"ו אשר עמם בגליל ועוד יתנו כתף סוררת למען ספות הרוה את הצמאה ח\"ו, יבקשו רהמים על עצמן, בי גדול מאוד עונש המבייש והמלבין פני חבירו ברבים חנם כמו שכתבתי למעלה. וגרסינן בגיטין פ' הניזקּין (גיטין דף נ\"ז) תניא אמר ר\"א בא וראה כמה גדול כחה של בושה, שהרי סייע הקדוש ברוו הוא את בר קמצּא וכו' ועל דבר זה ידוו כל הדוויים שלא לבייש בני אברהם יצהק ויעקב מחזיקּין בדת האמת על חנם ועל לא חמס.", + "ואל ק\"ק פאדואה בקשתי, לצרף זה ר' אהרן לכל דבר שבקדושה, ולא תהיה עור זאת לבם לפוקה, ובמה שעשו כבר דיים והותר, ואלמלא פניהם אני נושא כי קהל חשוב הוא, הייתי מרחיב הדבר בזה בדרו לא היתה תפארתם כאשר לא שמעו לקול רבותינו אשר בגלילותיהם כולם שוים לטובה לזכות זה הזקן אהרן יצ\"ו ולהקּפיד על עלבונו שהרי גם מהר\"ר יודא לנדא יצ\"ו הקפיד על הנעשה לו מתחלה ובסוף. על הסגן של ק\"ק פאדואה יצ\"ו אומר שהוא ראוי להתנדות אם לא יקרא זה ר' אהרן רסקיא יצ\"ו לקרוא בתורה בהגיע תור שלו כשאד בני ברית הכשרים, ובפרט כי כבר צווח ככרוכיא היותו מוכן לקבל את הדין של רבותינו אשר שם אם ח\"ו ימצא לו שום פשע ואשם, ועוד הוא עומד וצווח על כך. ועל פי הדברים האלה אני גוזר עליו בכח נח\"ש, שבשבת הראשונה שיגיע זה הזקן ר' אהרן בבית הכנסת מהאשכנזים מק\"ק פדואה יצ\"ו בשעת קריאת התורה שיקראו לעלות לקרוא לס\"ת כשאר בני ברית, ולא יסרב עוד על דברי רבותינו אשר שם אשר כתבו לקּרבו ולא להרחיקּו, וגם לא תהא עוד המכשלה הזאת תחת ידו להלבין פני חבירו ברבים אשר אמרו רבותינו ז\"ל על זה שאין לו חלק לעולם הבא. ואם שמע ישמע שלום יהיח לו ועליו תבא ברבת הטוב. עד כאן לשון התשובה.", + "ב. תשובה זו נזכרת בבאר מים חיים ואינה מצויה על כן העתקתיה." + ], + "Responsa of the Maharik Siman 129": [ + "עיין שם שהמעשה היה שאשה היתה טוענת על איש אחד שבא עליה בשעה וכו' ותובעת ממנו בושת ופגם, והוא מכחישה לגמרי, כתב על זה המהרי\"ק לאחד וזה לשונו: ואם כי כתבת שיש אמתלאות רבות מראות על הענין. הלא ידוע הוא שפסקו רב אלפס ורבינו משה בן מיימון והסמ\"ג דאין הלכה כרבי אחא אלא כרבנן (וכן נפסק אצלינו בח\"מ בסימן ת\"ח עיין שם) דאומרים דאפילו זה מנוגח וזה מועד ליגח וכו' והוא הדין בכל אמתלא שבעולם. ואפילו כגון בכיוצא דההוא דשמעון בן שטח דאמר וכו' אחד שרץ אחר חבירו לחורבה, ורצּתי אחריו ומצאתי חרב בידו ודם מּטפטף והרוג מפרפר, דבכי האי גוונא ג\"כ לא מחייבינן ליה וכו'. והביא על זה כמה ראיות מהגמרא דאפילו בדיני ממונות ג\"כ דינא דאפילו כאומדנא גדולה כי האי לא מחייבינן ליה. וכתב על זה לבסוף וזה לשונו: ואין להקשות דהא קּיימא לן בכולי תלמודא דאזלינן בתר אומדנא, כי ההיא דר' אלעזר בן עזריה דריש פרק אע\"פ דלא כתב אלא על מּנת לכונסה וקיי\"ל כוותיה. וכן בההוא דר' שמעון בן מנסיא דשמע שמת בנו וכתב כל נכסיו לאחרים וקיי\"ל כוותיה בפ' מי שמת, וכן בפ' אלמנה ניזונת גבי זבין ולא אצטריכי אזוזי, ובן גבי שכיב מרע שכתב כל נכסיו בלא שיור דאם עמד חוזר, וכן בכמּה מקומות וכו' וכן גבי מסוכן סמכינן אאומדנא אפילו לענין איסור ערוה ולא אמרינן העמידנה על חזקת אשת איש. אפילו הכי לא קשיא מידי, דוודאי דכל היכי שהמעשה מבורר שאנו מסופקין באומדן דעת הנותן או המוכר או המגרש, אזלינן בתר אומדנא. אבל היכי דלא נתברר גוף המעשה אצל הדיינים וכו' דאין ידוע לנו אם נגהו ואם לאו, אלא מתוו אומד, בהא וודאי פליגי רבנן וכו' וקיימא לן כוותייהו וכו'. עד כאן לשונו." + ], + "Aliyot d'Rabeinu Yonah, from the Shitah Mekubetzet": [ + "והנני מעתיק דברי עליות הרבינו יונה בשיטה מקובצת בבא בתרא (לט.) כמו שכתבתי כמה פעמים בבאר מים חיים:", + "כל מילתא דמיתאמרא באפי תלתא וכו' פירשוה רז\"ל כגון בדבר שיש לשמוע בו שני פנים, וכיון דמיתאמרא באפי תלתא כו' אין כוונת זה שאמרה לגנות, מאחר שאמרה בפרהסיא. אבל וודאי בדבר של גנות כל שכן שיש בו משום לישנא בישא כשאמרו בפרהסיא.", + "ויש לפרש דמיירי בדברים שמותר לאומרם אם הם אמת. כגון מי שקובל על חבירו בעבירה שעושה חבירו, כדתניא לא תונו איש את עמיתו באונאת דברים הכתוב מרבר. הא כיצד היה בעל תשובה לא יאמר לו זכור מעשיו הראשונים, ותניא כל הפוסל פסול ואינו מדבר בשבחו של עולם. אבל ודאי בדברים שבינו לחבירו, שאין לו תקנה עד שיעשה תשובה או ירצּה את חביהו, והוא אינו מרציהו, או בשאר עבירות שאוחז בהם ועושה אותם במזיד, ועודנו מחזיקּ בהם ולא במקּרה, אכל הם מדרכיו ולימודו, מצּוה לגנותו בפני כל אדם שנאמר עוזבי תורה יהללו רשע ושומרי תורה יתגרו בם, וכדי שיתרהקו בני אדם מדרךְ רשע וכמ\"ש ושומרי תורה יתגרו בם, וכדי שישוב גם הוא מדרכיו ויתקן מעשיו, על זה אמרו כל מילתא דמיתאמרא באפי תלתא לית בה משום לישנא בישא ומותר לו לאומרה אם הוא יודע שהדבר אמת.", + "דאילו בפני אחד או שנים אמר הדבר, מיחזי דמשום לישנא בישא קאמר, לפי שהוא רוצּה ליתן פגם בחבירו ונהנה לספר לשון הרע. אבל בשאומר בפני שלשה דבפרהסיא הוא, יש לתלות שהוא מתכוין שיגיעו הדברים לאזניו ויתקן מעשיו, כגון שיודע בו שאינו מקבל תוכחתו ולא יוסר כדבריו. וכדי שישמע שבני אדם מרננים עליו יתכן שישוב מדרכיו. ועוד שיזהרו הבריות מללכת בדרכיו כשהן שומעין שהבריות מגנות פועלי און.", + "ועוד מטעם אחר איכא משום לישנא בישא כשאומר בפני אחד או שנים, דמיחזי שהוא מתכוין שלא יגיעו הדברים לאזניו, ורוצה להחניפו ולגנוב דעתו, ובסתר הוא מגנהו, ונראה כנהנה בספור לשון הרע.", + "וכל זה כשאין עליו אימה מן האיש ההוא שמדבר עליו, אבל אם יש עליו אימה שיש לאל ידו להרע עמו, מותר, שבבה אמרו מותר להחניף את הרשעים.", + "ועוד מטעם אחר איכא משום לישנא בישא כשאומר בפני אחד או בפני שנים. דאתו למיחשדיה שמא אין הדברים אמת, אבל כשאומרו בפרהסיא והמספר הוא אדם כשר, הכל יודעים שאין אדם כשר מספר בדברי שקר ברבים, ואין לשומעים לחשדו, אבל יש להם לחקור הדברים, ולהוכיח את האיש ההוא שמספרים עליו אותם דבהים רעים. ועיקרא דהא מילתא דרבה בר רב הונא מתאמרא בערכין.", + "וגרסינן נמי התם כל מילתא דמתאמרה באפי מרה לית בה משום לישנא בישא, אמר ליה כל שכן דאיכא חוצפא ולישנא בישא, א\"ל בי האי סבירא לי דאמר ר' יוסי מימי לא אמרתי דבר וחזרתי לאחורי. פירוש, קס\"ד דבדברי גידופין מיירי, כגון שמזכיר מעשי חבירו הראשונים, כיון דמתאמרה באפי מרה לית בה משום לישנא בישא, והיינו דמּתמה עליה ואמר כל שבן דאיבא חוצּפא ולישנא בישא שהרי אסור מן התורה, אמר ליה בי האי ס\"ל כו' כלומר כענין דברי ר' יוסי הדברים אמורים. דאמר ר' יוסי מימי לא אמרתי דבר וחזרתי לאחורי, פירוש לא האשמתי אדם שלא בפניו אלא אם בן ידעתי בעצמי שאפילו היה כאן הייתי אומר בפניו ולא הייתי בוש בפניו ולא מחניף לו, וגם הייתי נזהר שיהא דבר ברור אצלי ולא הייתי מאשים אדם מספק, והמדה הזאת מוכחת על האדם שאינו מתכוין להנות בנתינת פגם בחבירו, אלא מתכוין הוא שישמע עצּה שהבריות מגנות אותו וישוב מדרכיו. וגם כדי לגנות המעשים הרעים, ועל ענין זה אני אומר כל מילתא דמיתאמרה באפי מרה לית בה משום לישנא בישא, כלומר באפי מרה, או ברבים שיגידו לו. כן נראה בעיני פירוש דברים אלו.", + "וי\"ל עוד הא דאמר רבה בר רב הונא כל מילתא דמיתאמרה באפי תלתא וכו' על ענין רכילות דכיון שאמר בפרהסיא בפני ג' מותר לספר לפני מי שנאמר עליו. או על ענין גילוי הסוד היא אמורה. אבל האי מימרא דאמרינן כל מילתא דמיתאמרא באפי מרה וכו' צריו אתה לפרש על דרך שכתבנו. מעליות הר\"י ז\"ל.", + "עד כאן לשון השיטה מקובצת אות באות." + ] + }, + "versions": [ + [ + "Chofetz Chaim", + "https://he.wikisource.org/wiki/%D7%97%D7%A4%D7%A5_%D7%97%D7%99%D7%99%D7%9D" + ] + ], + "heTitle": "חפץ חיים", + "categories": [ + "Halakhah", + "Acharonim" + ], + "schema": { + "heTitle": "חפץ חיים", + "enTitle": "Chafetz Chaim", + "key": "Chafetz Chaim", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Preface" + }, + { + "heTitle": "פתיחה להלכות לשון הרע ורכילות", + "enTitle": "Introduction to the Laws of the Prohibition of Lashon Hara and Rechilut", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Opening Comments" + }, + { + "heTitle": "לאוין", + "enTitle": "Negative Commandments" + }, + { + "heTitle": "עשיין", + "enTitle": "Positive Commandments" + }, + { + "heTitle": "ארורין", + "enTitle": "Curses" + } + ] + }, + { + "heTitle": "חלק ראשון: הלכות איסורי לשון הרע", + "enTitle": "Part One, The Prohibition Against Lashon Hara", + "nodes": [ + { + "heTitle": "כלל א", + "enTitle": "Principle 1", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ב", + "enTitle": "Principle 2", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ג", + "enTitle": "Principle 3", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ד", + "enTitle": "Principle 4", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ה", + "enTitle": "Principle 5", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ו", + "enTitle": "Principle 6", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ז", + "enTitle": "Principle 7", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ח", + "enTitle": "Principle 8", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ט", + "enTitle": "Principle 9", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל י", + "enTitle": "Principle 10", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + } + ] + }, + { + "heTitle": "חלק שני: הלכות איסורי רכילות", + "enTitle": "Part Two, The Prohibition Against Rechilut", + "nodes": [ + { + "heTitle": "כלל א", + "enTitle": "Principle 1", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ב", + "enTitle": "Principle 2", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ג", + "enTitle": "Principle 3", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ד", + "enTitle": "Principle 4", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ה", + "enTitle": "Principle 5", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ו", + "enTitle": "Principle 6", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ז", + "enTitle": "Principle 7", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ח", + "enTitle": "Principle 8", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "כלל ט", + "enTitle": "Principle 9", + "nodes": [ + { + "heTitle": "הערות מקדימות", + "enTitle": "Opening Comments" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + } + ] + }, + { + "heTitle": "ציורים", + "enTitle": "Illustrations", + "nodes": [ + { + "heTitle": "ציור א", + "enTitle": "Illustration 1" + }, + { + "heTitle": "ציור ב", + "enTitle": "Illustration 2" + }, + { + "heTitle": "ציור ג", + "enTitle": "Illustration 3" + }, + { + "heTitle": "ציור ד", + "enTitle": "Illustration 4" + }, + { + "heTitle": "ציור ה", + "enTitle": "Illustration 5" + }, + { + "heTitle": "ציור ו", + "enTitle": "Illustration 6" + }, + { + "heTitle": "ציור ז", + "enTitle": "Illustration 7" + }, + { + "heTitle": "ציור ח", + "enTitle": "Illustration 8" + }, + { + "heTitle": "ציור ט", + "enTitle": "Illustration 9" + }, + { + "heTitle": "ציור י", + "enTitle": "Illustration 10" + }, + { + "heTitle": "ציור יא", + "enTitle": "Illustration 11" + } + ] + }, + { + "heTitle": "תשובת חות יאיר", + "enTitle": "Responsa of the Chavot Yair" + }, + { + "heTitle": "תשובת מהרי\"ק", + "enTitle": "Responsa of the Maharik" + }, + { + "heTitle": "תשובת מהרי\"ק סי' קכ\"ט", + "enTitle": "Responsa of the Maharik Siman 129" + }, + { + "heTitle": "עליות רבינו יונה משיטה מקובצת", + "enTitle": "Aliyot d'Rabeinu Yonah, from the Shitah Mekubetzet" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Ein HaTekhelet/English/YU Torah miTzion Beit Midrash.json b/json/Halakhah/Acharonim/Ein HaTekhelet/English/YU Torah miTzion Beit Midrash.json new file mode 100644 index 0000000000000000000000000000000000000000..f94d6c7daed71d25aee0593e184d35909de071f2 --- /dev/null +++ b/json/Halakhah/Acharonim/Ein HaTekhelet/English/YU Torah miTzion Beit Midrash.json @@ -0,0 +1,81 @@ +{ + "language": "en", + "title": "Ein HaTekhelet", + "versionSource": "http://www.torontotorah.com", + "versionTitle": "YU Torah miTzion Beit Midrash", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "עין התכלת", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": { + "Introduction": [ + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "One of them said from in hiding [i.e. anonymously] that he cannot put the techelet on his tallit because he is unsure about the hue of the techelet: is it red, or black, or green. And according to his opinion it should be a shade of red. And he said that he has already written a special pamphlet here he has treated the matter at length and has not come to a conclusion.", + "But we, Israel, the children of Avraham, Yitzchak, and Yaakov have a received tradition, as is known, that the Oral Torah includes not only the Talmud and the other works of our Sages which have already been written or printed. Rather, every explanation and virtuous practice which the people of Israel inherit from their parents or teachers, as long as it does not oppose the holy Torah, is considered part of the Oral Torah and our accepted traditions, and we are bound in it by the prohibition of “Do not stray.” (Devarim 28:14) [Examples] of this type [of tradition] are calling the letter shaped א “alef” and the letter shaped ב “bet” and so too all the letters, and the fact that lo means negation and that hen means affirmation, and that seven days after the [accepted] beginning of the week is considered to be Shabbat and sanctified as such. About all of these and the many things similar to them, the knowledge of which cannot emerge from books and are known only through tradition from our ancestors and teachers, we say that they are received from Moshe at Sinai through direct transmission. So, too, the explanation of the hue of techelet is known and clear to every child of Israel who attends school. When he learns in the Torah of Moshe the word “techelet” his teacher explains to him (blue wool), and the knowledge received from his teacher is acceptable knowledge. And so, we have a clear received tradition about the hue of the color techelet. And why should we involve ourselves with academic analyses which can neither help nor hurt? Even if a wise and brilliant person would come and enumerate proofs like sand against our received tradition it would be forbidden for us to listen to him, and we are warned agains this as part of the prohibition of “Do not stray.”" + ], + "First Article": [], + "Second Article": [], + "Third Article": [] + }, + "schema": { + "heTitle": "עין התכלת", + "enTitle": "Ein HaTekhelet", + "key": "Ein HaTekhelet", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "פרט הראשון", + "enTitle": "First Article" + }, + { + "heTitle": "פרט השני", + "enTitle": "Second Article" + }, + { + "heTitle": "פרט השלישי", + "enTitle": "Third Article" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Ein HaTekhelet/English/merged.json b/json/Halakhah/Acharonim/Ein HaTekhelet/English/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..ea26b1cdc4b34907567ec4f5da7ee025f6f9bd90 --- /dev/null +++ b/json/Halakhah/Acharonim/Ein HaTekhelet/English/merged.json @@ -0,0 +1,82 @@ +{ + "title": "Ein HaTekhelet", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Ein_HaTekhelet", + "text": { + "Introduction": [ + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "One of them said from in hiding [i.e. anonymously] that he cannot put the techelet on his tallit because he is unsure about the hue of the techelet: is it red, or black, or green. And according to his opinion it should be a shade of red. And he said that he has already written a special pamphlet here he has treated the matter at length and has not come to a conclusion.", + "But we, Israel, the children of Avraham, Yitzchak, and Yaakov have a received tradition, as is known, that the Oral Torah includes not only the Talmud and the other works of our Sages which have already been written or printed. Rather, every explanation and virtuous practice which the people of Israel inherit from their parents or teachers, as long as it does not oppose the holy Torah, is considered part of the Oral Torah and our accepted traditions, and we are bound in it by the prohibition of “Do not stray.” (Devarim 28:14) [Examples] of this type [of tradition] are calling the letter shaped א “alef” and the letter shaped ב “bet” and so too all the letters, and the fact that lo means negation and that hen means affirmation, and that seven days after the [accepted] beginning of the week is considered to be Shabbat and sanctified as such. About all of these and the many things similar to them, the knowledge of which cannot emerge from books and are known only through tradition from our ancestors and teachers, we say that they are received from Moshe at Sinai through direct transmission. So, too, the explanation of the hue of techelet is known and clear to every child of Israel who attends school. When he learns in the Torah of Moshe the word “techelet” his teacher explains to him (blue wool), and the knowledge received from his teacher is acceptable knowledge. And so, we have a clear received tradition about the hue of the color techelet. And why should we involve ourselves with academic analyses which can neither help nor hurt? Even if a wise and brilliant person would come and enumerate proofs like sand against our received tradition it would be forbidden for us to listen to him, and we are warned agains this as part of the prohibition of “Do not stray.”" + ], + "First Article": [], + "Second Article": [], + "Third Article": [] + }, + "versions": [ + [ + "YU Torah miTzion Beit Midrash", + "http://www.torontotorah.com" + ] + ], + "heTitle": "עין התכלת", + "categories": [ + "Halakhah", + "Acharonim" + ], + "schema": { + "heTitle": "עין התכלת", + "enTitle": "Ein HaTekhelet", + "key": "Ein HaTekhelet", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "פרט הראשון", + "enTitle": "First Article" + }, + { + "heTitle": "פרט השני", + "enTitle": "Second Article" + }, + { + "heTitle": "פרט השלישי", + "enTitle": "Third Article" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Ein HaTekhelet/Hebrew/Ein HaTekhelet, B'nei Brak, 1999.json b/json/Halakhah/Acharonim/Ein HaTekhelet/Hebrew/Ein HaTekhelet, B'nei Brak, 1999.json new file mode 100644 index 0000000000000000000000000000000000000000..adc40de637b9dc22f968477b349cab50712691d5 --- /dev/null +++ b/json/Halakhah/Acharonim/Ein HaTekhelet/Hebrew/Ein HaTekhelet, B'nei Brak, 1999.json @@ -0,0 +1,958 @@ +{ + "language": "he", + "title": "Ein HaTekhelet", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001807292", + "versionTitle": "Ein HaTekhelet, B'nei Brak, 1999", + "status": "locked", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "עין התכלת", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": { + "Introduction": [ + "הקדמת הגאון המחבר זצלל\"ה", + "חכם לב יקח מצות ואויל שפתים ילבט (משלי י׳:ח׳)", + "כאשר בעזהש\"י הוצאתי המאמר פתיל תכלת, והודעתי כי בעזהש\"י מצאתי את החלזון, אף עזרני השי\"ת להגיע להוציא ממנו הצבע, אם אמנם לא יכולתי לצבוע אז כראוי, אבל ידעתי כי ברוב רחמי השי\"ת בטח אגיע למחוז חפצי לצבוע כדת וכהלכה, הכינותי עצמי לקראת נשק, לאשר ידעתי כי בכל דבר חדש לא ימלט ממבקרים, אלה יחפצו לדעת ולהתחקות על שרשי דבר הלכה, ואלה ירצו בפלפול בענין מחודש, וכן גם לא ימלט ממתקנאים, ובפרט בענין חדש כזה שהוא תורה ומצוה אשר יותר מאלף שנים כי נעלמה מרבבות אלפי ישראל, גם אלופים וראשים לא ישימו יד לפה, ועל שדה מערכת התושיה יעמדו, זקנים וישישים, ראשים אילי תרשישים, מגדולים וחכמים, חקקי לב בעלי קרנים, רובצים בין המשפתים, יקרים אבירי הרועים, כן תלמידים, וצורבים נחמדים:", + "לקראת כל אלה בצרתי החומה באבני גזית ושיש, וגם בניתי מגדלים, ללחום לחם שערים:", + "כן גם למלחמות תנופה הכינותי בעניי, אילי ברזל וכלי תותח קשתות ורמחים, כידון ומחי קבלו אבני קלע וחרבות צורים, יען ידעתי כי בניני אשר בניתי בעזר צורי, ממסד עד הטפחות על אדני אמת התכונן אבני גזית יקרות:", + "אכן אחר אשר התאספו כל דברי השואלים והמקשים, הדורשים והמבקרים, למאות ירבו, ראיתי כי הרבה מדברים בסגנון אחד, הדורשים והמבקשים דבר אמת ישאלו בטוב טעם ודעת שואלים כענין והנני בעזהשי\"ת משיבם בזה כהלכה:", + "אך לעומת המבקרים מתוך קנאתם אשר לא מקנאת סופרים, ראיתי כי לשוא הכינותי נשק, ולחנם בצרתי החומה ובניתי מגדלים, כי בחמשה חלוקי אבנים מן הנחל אשר שמתי בכלי הרועים ובילקוטי וקלעי, כולם לרסיסים יתפוצצו, כחלק כל המתקנאים אשר מקנאתם, תסתלק חכמתם, וכל הגדול מחברו מהמתקנאים טעותו גדולה ממנו, כאשר כל הרואה יכיר וכל התשובות שהשבתי בעזהש\"י יתנו עדיהן:", + "לא אפרוט פרטי שמות השואלים והמבקשים לדעת דבר אמת, למען לא אפרוט גם המבקרים והמתקנאים מתוך קנאתם שלא מקנאת סופרים, מפני הכבוד, רק אבוא בתשובה על סדר המאמר, וממנה יבין כל שואל ומקשה, והרובים יקבלו את תשובתם:", + "והנה שמענו כי נמצאו מקנאים לי במחנה, אשר עדיין מחביאין עצמן ולא באו במכתב גלוי אצלנו, לא אדבר מבני מעוטי תורה הלובשים אדרת שער וכתות שונות יפרדו להעריצם, ויאמרו שרק אחד בדור הוא אשר אותו יהלום הכתר, וכל אחד ילבש גאות כי הוא איש הרוח ורק אחד הוא הרואה והיודע, הוא ולא אחר, ידע מראש כל הנעשה, ורק מעריציו הם קלעו אל השערה וכוונו אל המטרה, ואיזה דרך יעבור הרוח לחדש דבר בעולם, אם לא הגיע אליו תחלה, ואם יודה על האמת יפסיד חזקת צדקתו, ואיך אחייבו לעמוד בנסיון גדול כזה להודות על האמת, הלא יגלה ממנו כבודו ולא הדר יהיה לכל חסידיו ומעריציו:", + "וזה אינו שם אל לבו, שבאמת לא יחסר כבודו על ידי זה, כי אפילו ריש גרגותא משמיא מוקמי ליה עיין במס' (ב\"ב צא:) ומי יורידנו מגדולתו ועיין תנחומא (פ' בחוקותי) על הפסוק גבר רש וגו':", + "אכן מהנקראים גדולים מפני שהכבוד תלוי בהם והם תלוים בכבודם, כזית במקום מרה כזית במקום חיותו, גם מאלה המעררים והנוקפים נגדנו, לא הגיע למספר אשר נער יכתבם, וכולם גורל אחד להם אשר לא אוכל להאשימם הרבה, כמאמר המדרש רבה (וילך) מאה מיתות ולא קנאה אחת, כמו שיתבאר, אשר לסיבות שונות, כל אחד למינהו קנאתו ילבש מטעם מיוחד:", + "המכירים אותי מעודי עוד נער הייתי, נער קטן וצעיר לימים, והמה גם אז היו ישישים, על אלה לא אשים אשמה, כי מצינו כזה גם בגדולים וקדושים, בוא וראה מה דאיתא בש\"ס מס' (ברכות סג.) אמר רב ספרא רבי אבוה הוה מישתעי כשירד חנינא בן אחי רבי יהושע לגולה היה מעבר שנים וקובע חדשים בחוצה לארץ, שגרו אחריו שני ת\"ח רבי יוסי בן כיפר ובן בנו של זכריה בן קבוטל, כיון שראה אותם אמר להם למה באתם, אמרו לו ללמוד תורה באנו, הכריז עליהם אנשים הללו גדולי הדור הם ואבותיהם שמשו בבית המקדש, כאותה ששנינו זכריה בן קבוטל אומר הרבה פעמים קראתי לפניו בספר דניאל, התחיל הוא מטמא והם מטהרים הוא אוסר והם מתירים, הכריז עליהם אנשים הללו של שוא הם של תהו הם, אמרו לו כבר בנית ואי אתה יכול לסתור כבר גדרת ואי אתה יכול לפרוץ, אמר להם מפני מה אני מטמא ואתם מטהרים אני אוסר ואתם מתירים, אמרו לו מפני שאתה מעבר שנים וקובע חדשים בחוצה לארץ, אמר להם והלא עקיבא בן יוסף היה מעבר שנים וקובע חדשים בחוצה לארץ, אמרו לו הנח רבי עקיבא שלא הניח כמותו בארץ ישראל אמר להם אף אני לא הנחתי כמותי בארץ ישראל, אמרו לו גדיים שהנחת נעשו תישים בעלי קרנים והם שגרוני אצלך כו' יעו\"ש:", + "ומסיק עלה הש\"ס בשלמא הוא מטהר והם מטמאים לחומרא, אלא הוא מטמא והם מטהרין היכי הוי, והא תניא חכם שטימא אין חבירו רשאי לטהר וכו', קסברי כי היכי דלא נגררו בתריה יעו\"ש:", + "ובאמת יפלא, הרי רבי חנינא בן אחי רבי יהושע היה מפורסם מאד בצדקתו, עד דאיתא בסנהדרין (דף לב) אחר רבי חנינא בן אחי רבי יהושע לגולה, וגם הרי בטח דבר אמת היה בפיו, שבעת יציאתו מארץ לחוצה לארץ לא הניח כמותו בארץ ישראל, דאטו בשופטני עסקינן שיאמר דבר שאינו, אלא שאחר כך נתגדלו בתורה יותר ממנו, והוא לא ידע מזה, א\"כ מאי כולי האי, הוי להו לשלוח לו ולברר לו שחכמי ארץ ישראל נתגדלו יותר ממנו וממילא היה מניח מלעבר שנים ולקבוע חדשים בחוצה לארץ, שהרי גם הוא מודה לזה שאם נמצאו גדולים ממנו או גדולים כמוהו בארץ ישראל אסור לעבר שנים ולקבוע חדשים בחוצה לארץ, ורק שהשיב להם גם אני לא הנחתי כמותי בארץ ישראל, א\"כ היה להם לברר לו שנתגדלו אח\"כ כמוהו או יותר ממנו:", + "משמע מזה, שזה דבר שאי אפשר כלל שיקבל מהם שנתגדלו יותר ממנו או כמוהו, ואפילו שיביאו לו כמה ראיות ברורות היה הדבר ברור להם שלא ירצה להאמין להם, עד שלא בחנו בזה כלל וסמכו לכתחלה לטהר את הטמא ולהתיר את האסור משום מיגדר מילתא, כי היכי דלא נגררו בתריה כביבמות (צ.) דיכולין ב\"ד להתיר לשעה שלא מן הדין משום מיגדר מילתא יעו\"ש, כי באמת היו מתירים אף איסורים גמורים, ולא רק מה שנאסר מחמת חכם שאסר, וכמו שמבואר במהרש\"א במס' ברכות (סג.) שהראו לו מעיקרא אם לא ישגיח על דבריהם יוכלו לסתור דבריו אף בדבר שאינו אמת יעו\"ש, ורק דהש\"ס פריך מחכם שאסר, היינו שזה היה תמיד על כל פנים אפילו במה שמותר באמת לפי דעתם:", + "הרי שסמכו להתיר איסורים על חזקה זו שהיא חזקה אלימתא טובא, כי מי שהוא גדול ומכיר את הקטן בקטנותו, אי אפשר כלל שיתקבל על דעתו שנתגדל יותר ממנו או אפילו כמוהו, ואם בדורות הראשונים שהם כבני מלאכים, כך בדורותינו על אחת כמה וכמה, ועל כן לא אשים עליהם אשמה בזה:", + "אלא, שבאמת עינם הטעתם וקנאתם קנאת חנם, והכי אתפאר שנתגדלתי יותר מהם או אפילו כמוהם, יהיה להם אשר להם, אם עזרני השי\"ת והקים מעפר דל ושפל כמוני בזכות אבותי, שאגיע למצוה שאזכה את הרבים, הלא מתת ה' הוא אשר ברצונו יכול לזכות אף הקטן שבקטנים, ויהיה הוא הקטן בקטנותו מתחלתו ועד סופו ולא יתפאר ויתגדר בזה:", + "כן גם אותן שאין מכירין אותי מכבר, המקנאים מדמיונם בישבם על מדין בתואר מנהילים עדה נכבדה, כל אחד ידמה כי רק לו לבדו לעורר ענין נכבד, אכן גם עם אלה לא אבא בתוכחת נגדם, כי מי יתפאר אשר הוא ראוי להוכיח, ומי בדור הזה מקבל תוכחה כדאיתא במסכת ערכין (טז:):", + "אכן אם יסירו רוח דמיונם הנושאים על כנפיהם, יכירו כי לא בזה יחסר כבודם, כי באמת היא מלאכה ואינה חכמה לא חדשתי דבר שלא היה, רק עזרני ה' והצליח מלאכתי מלאכת הקודש למצוא מלאכת העבודה, הסירו קנאתכם ורוח דמיונכם, ותודו על האמת:", + "ותהלה לה' יתברך כי אנכי בעניי איני משים לב לכמו אלה, כי הורגלתי בזה מעודי, כי גם באביב ימי חלדי בעוד ראשי נמלא טל ילדות קווצותי רסיסי בחרות ושחרות, עזרני ה' לחבר ספר סדרי טהרות על סדר טהרות, והוצאתי חלק הראשון על מס' כלים, ובעזהש\"י הסכימו בידי רוב גדולי ישראל, המה הקדושים אשר בארץ המה, שהיו גאונים אמתיים אנשי חיל יראי ה' אנשי אמת ושונאי בצע ובורחים מפני הכבוד זכרונם לברכה, וגם אשר בחיים המה עודנה, ה' יאריך ימיהם ושנותיהם, ובכל זאת קמו אז, איזה מתקנאים ויצאו נגדי במלחמות תנופה, והרבה מהגדולים עזרו בידי ויצאו לקראת נשק כאשר הוא בכתובים עמדי, אכן לא רציתי להוציא דבריהם בגלוי, ועוד חזון למועד, כי בעזהש\"י כל הקמים נגדי בושו וגם נכלמו, ובעזהש\"י נתקבל ספרי בכל גלילות העולם מקום אשר זרע היהודים ישכונו, וכל מריבי היו כמוץ לפני רוח, ואלהי אבותי היה בעזרי, כן אקוה ואתפלל כי יוסיף ה' לחנני, וגם עתה כל דברי המקנאים כולם ישא הרוח והיו כלא היו:", + "כי באמת, אחר אשר אספתי וחקרתי לדעת מה ידברו אלו המקנאים במחבואיהם, ראיתי אשר אין להם שום מענה להשיב, ורק למען לא ילבשו בושת בפני ההמון, הרבו לוחשי לחישות במחשך בין מכיריהם בהמיית שקרים וכזבים בעוורון עינים למען כסות חרפתם, אבל יטמינו אותם בחבם, ולא יצאו במכתב גלוי לפי כל, למען לא תתגלה חרפתם בקהל:", + "וכאשר נודע לכל תשובתם, על ששאלו אותם למה תחביאו עצמיכם מפניו ולא תצאו ללחום מלחמת התורה ולהתווכח עמו, ואם אתכם הצדק יוכרח להודות על האמת, והשיבו יודעים אנו בו שהוא חד השכל, ויוכל להשיב, עד שלא נוכל לעמוד נגדו וינצח אותנו, לכן גמרנו שלא להשיב כלל:", + "אבל באמת זו היא תשובת קרח, כשחלק על משה רבנו ע\"ה, בלבשו טלית שכולו תכלת לחלוק על מצות תכלת, ולא רצה לילך ולהתוכח עם משה רבינו ע\"ה, כדאיתא במדרש תנחומא פ' קרח (סי' ו') לפי שהיה קרח פקח ברשעתו, אמר אם אני משיבו יודע אני בו שהוא חכם גדול עכשיו יקפחני בדברים ומקלקלני ואני מתרצה לו בעל כרחי, מוטב שלא אזקוק לו יעו\"ש:", + "והיינו שאין זה דרך התורה כלל לבוא בהחבא, אלא כל מי שיודע להשיב בדבר הלכה מוכרח לחוות דעתו בגלוי ולא יטמינו בחבו, ואם שכנגדו ינצחו כהלכה, מוכרח להודות, ולא ירע לבבו כלל מזה, אדרבה יגיל וישמח כי יצא הדין לאמתו, ולא מצאנו כזאת לחז\"ל בשום מקום בש\"ס שלא ירצו לדון ולהתוכח עם שכנגדו, רק במקום אחד במס' יבמות (טז.) גבי צרת הבת שאמר להם רבי דוסא לחכמים שיזהרו מיונתן אחיו שלא יקפח אותם בהלכות יעו\"ש, והיינו דוקא התם שהיתה הלכה מקובלת בידם מפי חגי הנביא על צרת הבת שהיא אסורה, ויונתן אחי רבי דוסא מתלמידי בית שמאי היה והיה חולק על הלכה זו, ורצה לדון עמם בתשובות, ולזה אמר להם שיזהרו בו, כי כשיש הלכה מקובלת מוכרחים לקבל אף שיש עליה כמה תשובות, כדאיתא הרבה פעמים בש\"ס, אם הלכה היא נקבל ואם לדין יש תשובה, והשיב הלכה אני אומר ושוב אין להשיב על זה שום תשובה, עיין (יבמות עו:), אבל במקום שההלכה יוצאת ע\"י משא ומתן בבירור ההלכה, אדרבה מי שיש לו לטעון מוכרח וחובה עליו לגלות ולהתווכח להוציא הדין לאמתו:", + "ובאמת כל ערעורם, כפי מה שאספתי ממה שמדברים במחבואיהם, הנה ממה שנוגע אף קצהו לשאלת תורה, כבר הצגתי בפנים כל דבר במקום הראוי לו, אכן אשר חפאו והרבו דברים אשר אין להם שחר, אף שאין כדאי להזכיר דברי פתיות ושקרים כאלה בין דברים קדושים, אכן גם זה לתכלית פרסומי מצוה, למען יסכר פי דוברי שקר, לכן הנני לגלות דעותיהם המזויפות וביטולם:", + "מהם הוציאו קול ושלחו כתבי פלסתר בלשון רמיה, שמצאו כתוב בספר ישן נושן, שמו שרביט הזהב, הנדפס בשנת רנ\"ב לאלף החמישי, ונלאיתי להעתיק לשונם לשון שקר, ורק זה תורף הדברים, שניבא שעתיד אחד לחדש תכלת, ובעל הספר מצוה שלא יאבו ולא ישמעו לו, אכן לא יחרוך רמיה צידו, כי זיופם ניכר מתוכם, שהרי בשנת רנ\"ב לאלף החמישי לא היה נמצא עוד מלאכת הדפוס בעולם, וספר שרביט הזהב שעל מצות מילה, מצוי הוא ביד כל אדם, ואפשר בור אחד טעה במה שנותן שם סימנים במראות נצוצי דם המילה, אבל אינו ענין לזה כלל, העתקנו להשיב על דברי שקר ומרמה, הגם שבאמת הוא ללא צורך, רק למען להראות עד היכן גברה אגרופה של קנאה ושנאת חנם בעולם, עד שרוצים לעוור עיני ההמון בדברי שקרים וכזבים כאלה:", + "אחד מהם הוציא קול האנק דום, שמקיום מצות התכלת תצא חורבה, להיות כי השלוחים מענגעללאנד ירצו לבנות בית מסגד במקום המקדש בירושלים, אך זאת תעמוד להם לנגד שאין להם תכלת, ואם יקבלו ישראל לקיים מצות תכלת, יעשו את אשר זממו לעשות:", + "ראו נא, איך יעורו עיני ההמון בהבל הבלים שאין לו ריח וטעם, ראשית הלא גם עתה עומד שם בית מסגד לישמעאלים, ומה לי בית מסגד לישמעאלים או לשלוחים, ועיין בזה\"ח מדרש הנעלם (פ' ויצא), שנית, הלא ידועות דעותיהם שהתכלת אינה ירוקה רק נוטה לאדום, וכן כבר מלאו ספריהם בזה, שלישית, הם לא יאמינו בדברי חז\"ל שהתכלת אינה אלא מן החלזון רק צבע ממה שיוכל להצבע, וזה יכולין להשיג בלאו הכי, רביעית, הוא שקר מוחלט באמת, רק אשר הכסילים הגאיונים בדו מלבם לעוור עיני פתאים:", + "אחד מהם התנצל עצמו ואמר שאף שכפי ההלכה אין לו שום דבר להשיג על קיום מצות תכלת, אכן על פי הסוד והקבלה, אין עולה יפה כמו הלכה, ואין מקום לילך אחר הלכה זו:", + "ובזה לו לעגה לו, ראשית אף במקום שחכמת הקבלה חולק מפורש על ההלכה, אין אנו הולכין אלא אחר ההלכה, והסוד ישאר אצל בעל הסוד, ומי שיעשה מעשה עפ\"י הסוד לבטל ההלכה, על זה נאמר בסודם אל תבא נפשי, ופוק חזי מה שכתב האריז\"ל על מעשה זמרי (בביאור מאמר פסיעותיו שאאע\"ה הנדפס בסוף ספר חסד לאברהם דפוס לבוב) וז\"ל כי אל תחשוב אשר שלומיאל, שהיה השני לנשיאים ממבחר דור המדבר, בימי משה רבינו ע\"ה אדונינו, שהיה פרוץ בעריות כדעת הפתאים בני הכסילים, וכתב שם שהם דברים העומדים בכבשונו של עולם יעו\"ש, שכמה כרכורים כרכר על האומרים בזה דבר כפשוטו אלא שהיה ענין גבוה מאד, וכן אמר אאזמו\"ר הרב הגאון הקדוש מאיזביצא זצוקללה\"ה בספר מי השלוח (ח\"א פ' פנחס) וביאר הענין יעו\"ש, ועם כל זה הרגו פנחס, ונרשם עליו בתורה חטא, ויעקב אבינו ע\"ה אמר בסודם אל תבא נפשי, שכל דבר שאינו כפי ההלכה הפשוטה, אף שיש בזה סוד לא יבא נפש וחלק יעקב אבינו, כי מדת יעקב אבינו היא תפארת לעושיה ותפארת לו מן האדם, כמו שנתבאר במקומו, ולכן לא נתייחס בענין זה עד יעקב אבינו ע\"ה:", + "שנית, המה דברי פתיות, כי באמת אין מקום כלל ח\"ו לעקור ולבטל מצות תכלת, לא על פי פשוט ולא על פי סוד, [כי דברי האר\"י הקדוש ודברי הגאון המגיד הקדוש מקאזניץ ז\"ל יתבארו בעזה\"י בפנים] ואם כנים דבריו כפי דעתו בסוד, יגלה לן טעמיה, ומוכן אני בעזהש\"י לבאר לו שאין לדבריו מקום גם על פי סוד, ואם יאמר שיש בלבו ואינו יכול להוציא בשפתיו, זה שקר מוחלט, שכל היודע בטוב טעם, יכול להוציא בשפתיו, ולהבינם אף לקטן שכמוני, ואם יחזיק במאמרו שיש לו סוד על פי הקבלה שאינו יכול להוציאו בשפתיו, יודע אני בו שהוא מטורף ולא מקובל:", + "ואם יאמר שיש לו סוד, ויעלה גם על פי ההלכה לבטל מצות התכלת ויכול להוציאו בשפתיו, אלא שאינו רוצה לגלות מטעם הכמוס אצלו, הא ודאי דאין שומעין לו, כיון שאינו אומר כהלכה, כי לא מצינו בשום מקום בש\"ס שחז\"ל לא רצו לגלות טעם הדין זולת במקום אחד, במס' עבודה זרה (לה.) בגבינות בית אונייקא גזירה חדשה היא כו' דאמר עולא כי גזרו גזירתא במערבא לא מגלי טעמא עד תריסר ירחי שתא, דלמא איכא אינש דלא סבירא ליה ואתי לזלזולא בה יעו\"ש, אבל בדבר הלכה שיאמר אחד שדעתו כך ולא יאמר הטעם מי ישמע לו, וכ\"ש אם יאמר בדבר שפשטות ההלכה והשמועה מפורש ההיפך מדבריו, הלא בוז יבוזו לו:", + "אחד מהם, הראה מפורש בקרובץ לפורים (סוד\"ה חן זבדה) תכלת ידה עשות לגאולי אל ע\"כ, ואמר שלשון ידה אינו מלשון ידים אלא לשון השלכה, שהשליכה את התכלת עד זמן הגאולה, ואם כי לא אדע דרך דורש רשימת הקרובץ הזה. דא\"כ אסתר גנזה התכלת עוד קודם בית שני, ומאין היה להם תכלת במקדש שני, ופשוט וברור הוא שכל ישראל היו מקיימין מצות תכלת כל ימי הבית, אכן על פי פשוט לא הבין לפרש לשון הקרובץ, דקאי בפשיטות על הידים, והיינו שדריוש בנה של אסתר, צוה לבנות הבית שני, והיה מכחה, לפי שהיה בנה דרש טוב לישראל, ובעל הקרובץ צייר לפניו שגם היא סייעה לבנין בית המקדש במה שבכחה וחכמת נשים בפלך וטוותה בידיה תכלת למקדש, וכדרך הפייטנים האחרונים, ואף שלא היה ראוי להביא דברי פתיות כאלו, אכן הבאתים להראות עד כמה תתגבר קנאה ושנאת חנם בעולם, עד שמחזקים דברי הבלים, בהבלים כפולים ומכופלים, אוי לנו מעלבונה של תורה:", + "אחד מהם אמר במחבואו, כי לא יכול להטיל התכלת בטליתו להיות שאינו ברור לו היאך הוא מהות מראית צבע התכלת אדום או שחור או ירוק, וכפי נטיית דעתו צריך להיות נוטה לאדום, ואמר שכבר עשה בזה קונטרס מיוחד באריכות נפלא ונשאר בזה בצ\"ע:", + "בינו נא אחי וריעי, עד היכן בעוה\"ר גברה אגרופה של קנאה ושנאת חנם, עד שנפל חכם מישראל ברשת חקירת חכמי העמים, שלהיות שאין להם קבלה ומסורת, חקרו בזה עם חכמתם ועלתה להם שהוא נוטה לאדום, ודעת יפת הובא בראב\"ע (שמות כה ד) שהוא שחור. אבל אנו ישראל בני אברהם יצחק ויעקב, שיש לנו קבלה ומסורת כידוע שתורה שבע\"פ אינו דוקא הש\"ס ויתר דברי חז\"ל שכבר באו בכתובים או בדפוס. אלא כל פירוש או הנהגה טובה אשר יש לישראל מהוריו או מוריו אם הוא רק שלא כנגד התורה הקדושה, בגדר תורה שבע\"פ וקבלה נכנס, ונצטונו על זה בלאו דלא תסור, ומסוג זה קריאת צורת א בשם אלף וצורת ב בשם בית, וכן כל האותיות, ופי' הלא, שלילה, וההן חיוב, והתחלת ספירת השבוע ליום השביעי ממנו להחזיקו ליום השבת ולקדשהו, כל אלה ודומיהם, הרבה אשר לא נוכל להציל ידיעתו מן הספר, ונדע רק במסורה מאבותינו וממלמדינו, אשר נאמר כי הוא, ממשה מסיני איש מפי איש. וגם פי' תכלת מה היא מראיתה נודע וברור לכל תינוק ישראל ההולך לבית הספר, כשלומד בתורת משה תיבת תכלת, מפרש לו מלמדו (בלאה וואל), וידיעת בית רבו שמה ידיעה, והרי יש לנו קבלה ומסורת בפירוש מראית צבע התכלת, ומה לנו ליכנס בחקירות שלא יועילו ולא יגרעו, שהרי אפילו יבא גאון וחכם וירבה כחול ראיות היפך הקבלה והמסורה, אסור לנו לשמוע אליו, ומוזהרים אנו על זה בלאו דלא תסור, ואנו לא באנו לידי מדה זו, במאמרנו שפוני טמוני חול ובמאמרנו פתיל תכלת פרט השני (עמוד סה), לחקור במהות מראה התכלת, אלא במראה זו (של בלאה) עצמה, שכמה מינים ממינים שונים יש בה, גבוה ונמוך ועמוק, וזה אין אנו יכולין לפתור מן הקבלה והמסורה, כיון שכולן נקראים בשם (בלאה), וגם הוצרכנו שמה לבאר, שלא יהיה פלוגתא בזה במציאות בין הירושלמי והבבלי, כדמשמע לכאורה מלשוני התוס' ז\"ל, והעמדנו שיהיו כל דברי חכמינו ז\"ל קיימים על מכונם ולאחדים עם הקבלה והמסורה אינו ראוי כלל לחכם מישראל לחקור בזה, ומי גרם להם כל זה, שנאת חנם שעדיין מרקדת בינינו בעוה\"ר, אוי לנו כי חטאנו:", + "יש כאלה אשר אם ישאלו כל אחד ואחד מהם, מדוע ממאנים במצות התכלת, ואחרי רואו שאין לו לנטות ימין ושמאל להשיב בזה שום דבר, וילחץ אל הקיר להשיב הנה קול בלא דיבור אי\"ה בי\"י, התבוננו נא הנמצא באיזה מקום בדברי חז\"ל תשובה כזאת, רק אי\"ה נמצא בעדים זוממין במסכת סנהדרין (סה:) ובי\"י היינו דאחריב למקדשא בסמכת יומא (סט:):", + "ואלה מהם יאמרו מקנאתם כי לא יחפצו בתבונה לכנוס כלל לענין זה, ואף כי ידעתי אשר הרבה עסקו במאמרנו שפוני טמוני חול ופתיל תכלת קטני הכמות ורב האיכות, אך אחרי רואם כי לא יעלה בידם ללחום כנגדי על שדי התלמוד, יאמרו לאחוז העינים, שלא יחפצו כלל לכנוס בענין זה, והכזה דעת תורה, אדרבה כל היודע ויש יכולת בידו לברר, מחויב להתבונן, ואם לא ימצא בו מום, מחויב לסייע ידי עושה מצוה:", + "ומהם הגאבד\"ק בריסק דליטא שיחיה, מסר כל טעמו ונימוקו בדבר מיאונו במצות התכלת, לאחד ממיודעינו שיכתוב ויאמר לנו משמו בזה הלשון: כבוד מעלתו לא ביאר בדבריו, מה זאת מצא אחר שנשכח, אם מציאת הדג או הוצאת צבעו, ורק אחרי אשר כבוד מעלתו יברר זאת, היינו היה בזה דבר הנשכח והוא מצאה, אז נהיה מחויבים לשמוע אליו וללבשו, אכן אם נאמר כי הדג היה במציאות, וגם הוצאת צבעו היה ידוע בכל זמן מהזמנים שעברו עלינו מעת שפסקה התכלת מישראל, ועל כל זה לא לבשוהו אבותינו ואבות אבותינו, הרי הוא כאילו יש לנו בקבלה ומסורה מאבותינו, כי זה הדג וצבעו איננו החלזון והתכלת, אף שהוא בכל הסימנים שסמנו בו חז\"ל, כי אפילו נרבה כחול ראיות, לא יועילו נגד הקבלה והמסורה, ורק אחרי אשר יברר לנו כי דג זה או מלאכת צבעו נפסק ונשכח מציאתו או ידיעתו בשום זמן מהזמנים ונפסקה בזה הקבלה, אז יהיה לנו דברי ההלכה לראיה, ע\"כ דבריו שיחיה:", + "ודברים נכונים ואמיתים המה, שאם לא היה בזה שום שכחה ותמיד ידעו לצבוע מדם דג זה מראה התכלת, ובכל זאת לא השתמשו בזה אבותינו לתכלת מצוה, לא היו מועילים שום ראיות ובירורי ההלכה להכשיר תכלת זה למצוה, דמדלא השתמשו בו אבותינו ואבות אבותינו לתכלת מצוה, שמע מינה דהוי קים להו, שזה הדג וצבעו איננו החלזון והתכלת, ומה יועיל ראיות ובירורי ההלכה נגד הקבלה והמסורה:", + "אולם חוץ מכבודו, הראה בזה שלא חש לעיין בשני מאמרנו, שהרי מבואר ומפורש להדיא בדברינו (במאמר שפוני טמוני חול ע' יח) משמא דהרדב\"ז ז\"ל, בתשובה (סימן תרפ\"ה) שהגם שהחלזון מצוי הוא, אכן נשכח איזה מין דג הוא החלזון, וגם נשכח מלאכת הוצאות צבעו, לאשר העמים הפסיקו מלהשתמש בצבע תכלת שמן החלזון, כי המציאו שאר צבעי תכלת יפים ומתקימים וזולים הרבה יותר מתכלת שמן החלזון, וביארנו עוד סיבות לדבר זה, מחמת שנתדלדלו ישראל והלכו בגולה אחר גולה, עד שהיה איזה עת שגלו ונתרחקו הרבה מחופי הים שהחלזון מצוי שם, ומחמת עוני וקושי השעבוד לא היה בהשג יד לשלוח לחופי הים להשיג החלזון, וגם מחמת גזירת עמים הקדמונים, שלא היה רשות ללבוש תכלת אלא הסגנים והפרתמים, כמו שאיתא ברמב\"ן בנמוקי תורה, וכיון שנפסק מישראל דור אחד, נשכח איזה מין דג הוא החלזון, ונשכחה הוצאת צבעו, וביארנו, שבאמת עד היום נעלם מזולתנו הוצאת צבעו לצבע בו מראית תכלת, וזה אשר מצאנו תהלה להשי\"ת, אחת, שע\"י הסימנים שסמנו חז\"ל את החלזון מורה באצבע שזה הוא החלזון, שנית, מצאנו להוציא את צבעו שיצבע מראית תכלת, ונתבאר כל זה במאמרנו שפוני טמוני חול בסוף ביטול טענה הראשונה, ובביטול טענה הרביעית, ורמזנו עלה במאמרנו פתיל תכלת (ע' קס), ומבואר ג\"כ בפתיחה (ע' מד), ואם כי לא נקיטנא בלבאי עלה דהרב נר\"ו, שלא חש לעיין בדברי, כי מה אני שאעמיסו לעיין בדברי שפל כמוני, מיהו למען כבוד המצוה, ודאי היה ראוי שיעיין בזה, והעתקנו דבריו שיחי', כי אפריון נמטיה, דעכ\"פ מבואר מדבריו, דמי שמעיין בעין חמלה בדברינו, ורואה שבאמת היה בזה שכחה, ובעניינו מצאנו שזה הדג הוא החלזון, ומצאנו להוציא צבעו, ודאי מחויב להטיל תכלת של מצוה בטליתו:", + "ואלה מהם אשר ילבשו ענות צדק, אם קדמונינו לא זכו לזה, איך נלבוש אנחנו, וכי נחזיק עצמנו גדולים מקדמונינו והאר\"י ז\"ל הקדוש, היתכן כי הגאונים שהיו עד כה קדושים וגדולי ישראל לא ידעו מזה, ומדוע לא חפשו ולא עמלו להוציא את המצוה לאור. והרי הרמב\"ם ז\"ל כפי הנראה מלשונו בפירוש המשנה במס' מנחות, ידע והכיר החלזון ותלה חסרון התכלת רק למה שאין אנו יודעין לצבעו היום, ואם הרמב\"ם ז\"ל שהיה אב החכמים בכל חכמה ומדע, אמר שאין אנו יודעין לצבעו היום, איך ירהב אדם עוז בדורותינו, לומר שהוא טרח ויגע ומצא לידע לצבעו, למה לא טרח הרמב\"ם ז\"ל בזה, ואיך נעשה דבר חדש כזה, הרי ידוע שמרגלא בפומיה דהגאון חתם סופר ז\"ל בתשובותיו, על מי שבא להנהיג חדשות, לומר בצחות לשונו, החדש אסור בכל מקום, ומביאים ומצפצפין נגדנו, שאיתא בכסף משנה שחכם הבא לחדש חדשות נגד כל החכמים, חשש מינות הוא, ויש שהביאו ראיה לסברתם זו, מתשובת הרא\"ש (כלל נה) שאין לשנות תקנה אלא בקובץ כל הקהל:", + "ואם כי גם ענות טענה זו היא ענוה פסולה ובאושה, ואיזוב רומי נקראת, כי תוכה רצוף גאות, ושנאת חנם מקורה, ולא בענוה סרוחה כזו נפטור עצמנו ממצות התורה, כי מי לא ידע שחייבין אנו לחוש לכבודן של הראשונים ז\"ל, שהרי מפיהן אנו חיים, שהם חרשו וזרעו ונכשו וכסחו ועדרו וקצרו ועמרו ודשו וזרו, בררו וטחנו והרקידו ולשו וקטפו ואפו, ואלמלא הם אנו כמו שלא באנו לעולם, ואם הראשונים בני מלאכים, אנו בני אנשים, ואם הראשונים בני אנשים, אנו כחמורים, אבל באמת אין בזה שום פגיעת כבוד בכבודן של הראשונים ז\"ל ח\"ו, דודאי לאו משום עצלות וחסרון זריזות ח\"ו לא מצאו את התכלת, ורק משום מניעות אחרות, סבות מסבות שונות, שלא היה מועיל טרחתם ויגיעם בזה, ואין זה חסרון בחיקם של הראשונים ז\"ל, מה שהיה להם מניעות מבחוץ שמנעו מהם מציאות התכלת, או כמו שכתבנו די באר במאמרנו שפוני טמוני חול, שמאת ה' היתה זאת שלא יוכלו להשיג את התכלת, והעלים מהם עשיתו, ואין זה שום חסרון ופגיעת כבוד בכבודם של הראשונים ז\"ל, דודאי בהשגחה פרטית היתה זאת, שלא יהיה בהשג יד עם קודש לקיים מצות התכלת, אבל לא לעולם יזנח ה', וברוב רחמיו רצה שיתגלה התכלת, וממילא הוקל לכל אדם אפילו קטן ושפל כמוני לבא על ידיעתו:", + "אולם אשיחה קצת בהרחב טענתם, ותבינו עומק רמיזתם, הנה באמת לא מלבם ידעו להוציא מלין ולצפצף מדברת הכסף משנה כי אם מאתנו יצאו הדברים כבושים, בעוד הייתי רך בשנים, אז קם זקן אחד גאון וגדול הדור ות\"ח מופלא ז\"ל, והרעיש כל המדינה לאסור שמן זית משום חשש תערובות שומן חזיר, ואנכי אף כי צעיר הייתי לימים, עמדתי מרעיד בעניי, היתכן כי נרהיב עוז בנפשנו, לאסור מה שהתירו חכמי הש\"ס וכל רבותינו הראשונים והאחרונים ז\"ל, דבשלמא אם זה החשש נתחדש מחדש והראשונים לא דברו מזה כלל, שפיר היינו יכולין לאסור, ולא היה בזה פגיעת כבוד בהראשונים ז\"ל, שהיינו יכולין למיתלי שבאמת בימי הראשונים לא היה חשש זה, ורק עכשיו נתחדש חשש זה, אבל כיון שזה החשש עצמו כבר נזכר בש\"ס בבלי וירושלמי, וגזרו ואמרו שאין לחוש לזה, עד שנזכר בירושלמי (שבת פ\"א ה\"ד) גבי שמואל דא\"ל אכול משחא ואי לאו כתיבנא עלך דזקן ממרא את, ושוב אח\"כ בימי הרמ\"א ז\"ל היה ערעור על השמן ויצא בהיתר, כמבואר בתשובותיו (סימן נג נד), היאך נרהיב עוז בנפשנו לפגוע בכבוד הראשונים ז\"ל לאסרו, והבאתי אז דברי מרן הקדוש בכסף משנה (פ\"א מה' תרומות הי\"א), שאחר שביאר שדעת הרמב\"ם ז\"ל שמירוח עכו\"ם פוטר מן המעשר, והביא דעת החולקים בזה, וושהמנהג פשוט בכל ארץ ישראל כדעת הרמב\"ם, סיים וכתב, ועתה קם חכם אחד ונראה לו שהוא מתחסד בעשותו היפך המנהג הפשוט, ומעשר פירות שגדלו בקרקע עכו\"ם ונגמרה מלאכתה ביד עכו\"ם וגם מירחן עכו\"ם, והולך ומפתה אחרים שיקבלו עליהן לעשות כדבריו, ונראה פשוט בעיני, שראוי למנעם מזה, משום לא תתגודדו, ועוד מאחר שבכל אלו המדינות קבלו עליהם לעשות כדברי רבינו, מלבד מה שנוגע בכבוד הראשונים שנהגו כדבריו כו', לכן יש לגזור עליהם שלא ינהגו כן, ואם יסרבו יכופו אותם, כההוא דשמואל דא\"ל אכול משחא ואי לא כתיבנא עלך כו', אח\"כ נתפשטו הדברים עד שהוצרכו חכמי העיר לתקן, ונתקבצו כולם וגזרו גזירת נח\"ש, שעוד כל ימי עולם לא יעשר אדם לקוח מן העכו\"ם, אלא כמו שנהגו עד עתה ע\"פ רבנו ע\"כ:", + "והרי הדברים קל וחומר, השתא התם דליכא הלכה ברורה בזה בש\"ס אי מירוח עכו\"ם פוטר אי לאו, וגם על דעת הרמב\"ם ז\"ל איכא חולקים, ורק מטעם שנהגו בכל א\"י כדברי הרמב\"ם ז\"ל, הרעיש מרן הקדוש ז\"ל כל כך על זה החכם ז\"ל, שבא להנהיג להחמיר שלא כהרמב\"ם דיש בזה משום פגיעת הכבוד בהראשונים ז\"ל, ק\"ו בן בנו של קל וחומר, בנדון זה, להחמיר לאסור שמן זית משום חשש תערובות שומן חזיר, שמבואר להדיא בש\"ס בבלי וירושלמי שאין לחוש לזה, וכל רבותינו בדורות שלפנינו אכלו אותו, ודאי שיש לחוש שלא להחמיר בזה משום כבודן של הראשונים, ולע\"ד על המחמיר בזה יש ח\"ו חשש שקל בעיניו כבוד חכמי התורה חכמי הש\"ס והראשונים ז\"ל אשר מפיהם אנו חיים:", + "וכשהגיעו דברינו באזני אותו זקן גאון וגדול הדור ז\"ל, התנצל מאד כראוי והגון לצדיק וגדול ז\"ל, להוציא עצמו מן החשד, ואמר שמה שהפסיק מלאכול שמן זית, ח\"ו לחשוב עליו מחשבת פיגול שהוא משום חשש איסור, כי ודאי משה אמת ותורתו תורה שבעל פה אמת כמו שנמנו וגמרו חכמי הש\"ס וכל רבותינו ז\"ל הראשונים והאחרונים שלפנינו, שאין בזה שום חשש כלל, ומי זה ואיזה הוא שינהיג קלות ראש בדבריהם ז\"ל, ומה שהפסיק מלאכול שמן זית, הוא משום שנמאס עליו וקצה נפשו לאכלו, והנה אם כי נאמנו אצלנו דבריו ז\"ל בהתנצלותו, בכל זה שארי ליה מאריה, שנתן בזה מכשול לפני הבאים אחריו, שלא ידעו להבחין ולידע מפני מה לא אכל, ומחזיקים זה לאיסור, ולזה הוקל בעיניהם כבודן של מיסדי התורה חכמי הש\"ס ורבותינו הראשונים והאחרונים ז\"ל שלפנינו, עד דזה איזה שנים קם אחד אשר באמת אינו ראוי והגון כלל שיתערב בעניני הוראת איסור והיתר, ונתגאה לחדש חדשות לאסור אכילת רגלים משום איסור דם, וכתב בזה מכתב להרב האבד\"ק זארנוב, וסיים שאין להשגיח בזה על הראשונים ז\"ל, והמכתב מונח תחת ידי, אוי לנו שכך עלתה בימינו, שהושפל כבוד התורה אשר שועלים מרקדין בהיכלה, הא ודאי חשש אפקרותא וקלות ראש הוא, ונודע לנו אשר לולא אוהביו ומיודעיו שהשתיקו אותו בזה, אחר שטרחו ויגעו להבינו שיהיה בזה ללעג ולקלס, היה מרעיש העולם בזה, נניח מלהאריך בזה כעת, כי נתבאר אצלנו בארוכה במקום אחר, ולא הבאתי כל זאת אלא להראות שמדברי מרן הקדוש הכסף משנה ז\"ל העירותי תחלה, ומאתי לקחו לצפצף כסף משנה כסף משנה, כי נתפרסמו דברי אז, אבל באמת הם אינם יודעים מאי קא מצפצפי:", + "כי באמת דברי מרן הקדוש הכסף משנה ז\"ל אינו ענין כלל לנידוננו, כמו שנתבאר שאין בזה ח\"ו שום פגיעת כבוד ברבותינו הראשונים ז\"ל, וכמו שתראו מבואר בפנים, בתשובותינו להגאון האבד\"ק קוטנא שיחי', שכל הראשונים ז\"ל קוו וציפו לזכות להשיג התכלת, וכמו שהרעיש הגאון ביערות דבש (חלק שני דרוש ב), וסיים ולכן חובה על כל איש בשומו ציצית בבגדו, לזכור במצות תכלת ולהתאנח בשברון מתנים, על אשר אי אפשר לקיים המצוה בשלימות כו' יעו\"ש, ומה היה בידם לעשות שלא השיגוהו, ועכשיו שבעזרתו ית' ברוב רחמיו זכינו להשיגו, ודאי מחויבים אנו להיות חרדים על דבר ה' ולקיים מצותו באהבה רבה ואהבת עולם בזריזות ולא בהתרשלות ח\"ו:", + "ומה שמביאים מתשובת הרא\"ש ז\"ל (כלל נה אות י), שאין לשנות תקנה להוסיף עליה או לגרוע ממנה אלא בקובץ והסכמה כו' יעו\"ש, דבר זה מביא לידי גיחוך, כי גחלים המה חותים על ראשם לפי דעתם, כי מלשון הרא\"ש ז\"ל (שם) מבואר שהגם שנהגו דור אחר דור באיזה דבר שהוא אינו כמשמעות לשון התקנה, אין כח בזה המנהג לבטל התקנה, אלא בקיבוץ והסכמה וכו' יעו\"ש, ואם אין כח במנהג לבטל משמעות לשון התקנה, כ\"ש שאין כח במנהג לבטל מצות תורתנו הקדושה, אבל באמת לא אוכל להאריך בדברי פתיות כאלו, וכל מעיין יראה שאין משם ענין כלל לכאן:", + "אכן עיקר טענתם איך נעשה דבר חדש כזה, הרי מרגלא בפומיה דהח\"ס ז\"ל בתשובותיו, על מי שבא להנהיג בחדשות, לומר עליו בצחות לשונו החדש אסור בכל מקום. צריך להבין, דלכאורה אינו מובן כלל, שהרי המעיין בח\"ס ז\"ל יראה מפורש שלא כתב צחות לשונו, אלא על הבא לחדש ולבטל שום מנהג מקדמונינו ז\"ל, כגון במנהגי בית הכנסת שהתחילו לחדש הכתות החדשות,או הבא לחדש איזה מנהג חדש שלא נזכר בשום מקום ואין לו מקום על פי יסודי חז\"ל, אבל לחדש חידושים לדינא עפ\"י יסודי חז\"ל מתוך פלפולא דאורייתא, הרי הגאון ח\"ס ז\"ל עצמו חידש לא מעט בתשובותיו ע\"י משא ומתן של הלכה, וזה הדרתנו ותפארתנו, וקרא כתיב חדשים וגם ישנים וגו', וכ\"ש נידוננו מצות התכלת, הרי ישן נושן הוא, מקרא מלא בתורה ונתנו על ציצית הכנף פתיל תכלת, והש\"ס מלא מזה על כל גדותיו משנים קדמוניות, ואיך שמים לאור חושך לקרא למצות תכלת חדשות, אטו בשופטני עסקינן:", + "אכן נראה כוונת רמיזתם, שקשה עליהם שיקבלו להתחייב בדבר שלא הורגלו מעולם ולא ראו זאת מאבותיהם ואבות אבותיהם,וגם בני מקומן לא הורגלו בקיום מצוה זו, והגם שמצד ידיעת המצוה אינו דבר חדש, אבל מצד הרגל קיום המצוה, הוא דבר חדש שלא הורגלו בה מעולם, וכאלו קובלים עלי שאני מעמס עליהם טורח מצוה זו, שאין דעת האדם נוחה מזה לקבל דבר שלא הורגל בה:", + "אמנם דעה נפסדה היא, רחמנא לשיזבן מינה. וכבר עמד על זה הגאון הקדוש רבינו יונה מגרונדי זלה\"ה באגרת התשובה הנחלק לימות השבוע, והוא נדפס בסידורי התפלה, שהם כמעט ביד רוב עדת עם קודש במדינתנו, וכתב ביום החמישי וז\"ל, אמרו רבותינו הפורק עול מצות הוא מן הרשעים, בכלל זה האומר אקיים את כל התורה כולה זולת אחת מן המצוות לפי שלא למדוני אבותי או לא הורגלתי מנעורי להזהר בה שאין נזהרין בה אנשי מקומי, וקראו חכמינו ז\"ל האיש ההוא מומר, ועליו נאמר ארור אשר לא יקים את דברי התורה הזאת, כי לא יאמר עבד לרבו אבחר במלאכות האלה ולא אבחר באלה יעו\"ש, וכפי הנראה כיון רבינו יונה ז\"ל אך למצוה זו של תכלת, ששייך לומר בה לא הורגלתי מנעורי להזהר בה, ושאין נזהרין בה אנשי מקומי, דמצוה אחרת כיוצא בה לא מצינו כעת, ומי גרם להם דעת זו הנפסדה, גבהות לבם לילך בגדולות ונפלאות מהם, ודבר קטן הוא להם ללמוד בספרי מוסר בכל יום, שהרי אם היה ספר אגרת התשובה רגיל על לשונם, לא היו באים לידי דעה נפסדה כזו, תהלה ושבח להשי\"ת ששם חלקנו מיושבי בית המדרש, ומלבד שיעורין תמידין כסדרן בהו\"ת, אנו וכנסיתנו הקדושה הוגים בספרי מוסר מחז\"ל בכל יום, כן יהיה נועם ה' עלינו, ללמוד וללמד לשמור ולעשות, כי הוא חיינו ואורך ימינו:", + "אשר אחר כל אלה כי גליתי דעותיהם וטענותיהם המזויפות וביטולם, אקוה להשי\"ת, כי כאשר אחזה שבעזרתו ית' חנני ה' ונתקבלה מצות תכלת בין אלפי ישראל, ואת אשר גמרתי בפעם ראשונה, כבר חלקתי, וקבלו אותה בשמחה הרבה מישראל גדולים תמימים וישרים חכמים וצדיקים מכל כתות שונות חסידים ופרושים זקנים וישישים רבנים וצורבים, כן אקוה כי יוסיף ה' לחנני, ובזכות מצות תכלת תתבטל השנאת חנם מכל וכל, וכולם ישובו לעזוב דרכם העקש ללכת בדרכי יושר:", + "אכן אם כי שפת אמת תכון לעד, ואקוה כי בעזהשי\"ת יתבטלו כל המתנגדים לכבוד התורה והמצות, אבל הרי מבואר בזוה\"ק (כי תשא קפח.) שלא נאמר שפת אמת כוננת, רק תכון, שבתחלה השקר גובר בעולם, ושפת אמת שכיבא לעפרא, ואח\"כ אמת מארץ תצמח, ואדע אשר עוד יעברו עלינו ימים של צער, ונסבול מהקוצים שבכרם בית ישראל, שירצו למנוע את הרבים מעדת עם קודש מלקיים מצות התכלת, והגם שכבר הראינו לדעת, אשר פטפוטי דבריהם המה דברים שאין בהם ממש, אבל עדיין יוכלו גם בשתיקתם להפיל רבים חללים מפשוטי שלומי אמוני ישראל, מלקיים המצוה, כי יאמרו שתיקתם עצמה מחאה גלויה היא, ומסתמא דבש וחלב בלבם, טענות נכונות וברורות נגד קיום מצוה זו, לזאת מחויב אני בעניי, לבאר ולברר לפני כל עדת ישראל, שלא ישגיחו על המונעים את הרבים מלעשות מצוה, והנני מודיע בזה, כי כבר פרסמתי ברבים והודעתי, אשר כל מי שיש לו דברים וטענות מה נגדנו, ישלחם אלי, ואם יש בהם ממש, אם יאמרו כהלכה, אקבל האמת ממי שיאמרה, והנני מוכן בעזהש\"י להודות על דבריו ברבים, ולא לבד אם יראנו שיש ח\"ו איסור בהטלת התכלת, אלא אפילו לא תשיג ידו להראות לי שיש בזה איסור, ורק תשיג ידו להראות בראיות נכונות, שאין מצוה וחיוב בהטלת התכלת, ג\"כ מוכן אני להסיר התכלת מטליתי, ואדרוש ברבים לפני כל הסרים למשמעתי, ברם דברים שאמרתי לפניכם טעות הן בידי, כי מכל מלמדי השכלתי והראוני לדעת שאין חיוב ומצוה כלל בהטלת התכלת, הסירו התכלת מטליתותיכם, כי באמת לא יהיה לי זה לפחיתות הכבוד כלל, אלא אדרבה זה יהיה תהלתי ותפארתי, וכשם שקבלתי שכר על הדרישה כך אקבל שכר על הפרישה, וכבר נתפרסמו דברינו ברבים, וכתבתי בזה לגדולי זמננו שיחיו, כמו שיובא להלן, וא\"כ תוכלו לדעת, אם באמת יש דברים וטענות של טעם בלבם נגדנו, למה יטמנו ידם בצלחת, ולא יאמרו אותם בגלוי לעיננו הרי כבר נעשה איסור בהסכם כל גדולי ארץ (בימי הגאון המפורסם מ' צבי הירש בערלין זצללה\"ה והוא נדפס בקונטרס כנגד ספר מצפה יקותיאל שהדפיס אחד השגות על ספר תורת יקותיאל) שכל מי שיש לו להשיג על ספר יכתוב למחברו, אולי יש לו להשיב על דבריו, ושם נתברר מכמה גדולים ז\"ל חומר האיסור בזה, וכן הוסיפו וגזרו איסור על זה, שלא לפרסם השגות וקושיות, וכ\"ש בדפוס על שום ספר זולתי אם ישאל תחלה את מחברו, כי כל המקשה ואינו שואל את מחברו, ידוע הוא כי זה הוא לא למען דבר אמת והוא תורה שלא לשמה, רק לקנטר. ועל זה איתא במס' תענית (ז.) שכל העוסק בתורה שלא לשמה, תורתו נעשית לו סם המות, ועיין בתוס' (שם), ומזה עצמו שפורצים גדר המוסר והדרך ארץ, שאינם מוציאים מה שבלבם במכתב גלוי להתווכח עמנו, מזה עצמו מבורר בתכלית הבירור, שאין ממש בהגיון לבם, רק עקשות מחמת קנאה ושנאה, וכיון ששתיקתם ומניעת קיומם המצוה מסיבת קנאה ושנאה הוא, אין ראוי להשגיח עליהם:", + "וכבר כתב הגאון הקדוש מהר\"ל מפראג ז\"ל בספרו באר הגולה (בבאר החמישי בביטול טענה החמישית) וז\"ל הקדוש: השנאה מעות העין ויטעה השכל, אמנם דבר זה אינו ראוי לחכם מבין האמת לעיין בדברי מתנגדו בשנאה, ואף חכמי האומות הרחיקו זה, לכך כתב הפילוסוף בספר שמים ועולם וז\"ל, ואז נתחיל ונביא דעות הקדמונים החולקים עלינו בזה ונביא טענותיהם, וזה לשני ענינים, האחד שטענותיהם הם ספיקות על המופתים שנביאם אנחנו ומשלמות המופת התרת הספיקות הבאות עליו, הענין השני שמאמרנו יהיה יותר רצוי ומקובל אצל אוהבי אמת, וכל שכן כשנסדר תחלה טענות החולקים ואח\"כ נבטלם, ולא נהיה אשמים זאת הפעולה, ולא נהיה נחשדים שרצוננו לאמת דעתנו, ולא נשגיח בדעת זולתנו ונבזה אותם, וכ\"ש עם היות בעל דיננו נעלם התוכחת [רצונו לומר, שכבר בעת אמרו דבריהם לא היה מתנגדם בעולם, שהיו כמה דורות קודם לו, אבל אם היו בחיים אינו מהמוסר שיחלוק עליהם, בלתי אם ידבר עמם ויתוכח עמם פה לפה או היה כותב להם] ולזה כשנביא דעתינו וטענותינו בלתי טענות החולקים עלינו, יהיה קיבול דברינו אצל אוהבי האמת יותר חלוש, ושומעם אליהם יותר ממנו וחושדים לנו יותר גדול, וראוי מי שירצה לדון בדין האמת, שלא יהיה מכעיס לבעל מחלוקתו שונא לו, אך ראוי שיהיה מודה לו חומל עליו ומדבר עמו בנחת, וגדר ההודאה שיודה לו במאמרים מעביר מה מהם שיודה לו לעצמו ע\"כ תורף דבריו, הרי לך שהזכיר, שלא תהא הקנאה מקלקלת השורה, לשפוט על דבר בעל ריבו בעין הקנאה, כי אם בעין החמלה, ולא יבקש לדחות דבריו ביד חזקה, רק ינהג עמו כמו שנוהג עם עצמו, כמו שמסיים דבריו, שיודה במאמרים מעביר בהם מה שיודה לעצמו עכ\"ל, ראה איך יצא מהר\"ל הקדוש מגדרו בענין זה, להביא דברי הפילוסוף אשר לא כן דרכו בקודש בכל ספריו, אך בענין זה מביא דבר להוכיח, שאף במנהג העולם מגדר המוסר ודרך ארץ, ג\"כ אינו סובל מערער על חבירו בקנאה ושנאה, ואיך אין דבריו נשמעין לשום משכיל בשמעו מדבר כמו אלה.", + "וסיים מהר\"ל ז\"ל דבריו, מדברי תורתנו הקדושה, איך ענין זה הוא היפך דעת תורתנו הקדושה, וז\"ל הקדוש: ובכל הדברים האלו אמרו חכמינו ז\"ל ביותר שלימות בפ\"ק דעירובין (דף יג:), מפני מה זכו ב\"ה לקבוע הלכה כמותן, מפני שנוחין ועלובין היו ושונין דבריהם ודברי ב\"ש, ולא עוד אלא שמקדימין דברי ב\"ש לדבריהן ע\"כ, ומעתה יש לשאול מה ענין זה שתהא הלכה כמותן, דבשביל שהן משפילין עצמן אין ראוי שתהא הלכה כמותן, כי הלכה תולה בזה שהתורה שלהן כפי ההלכה, ולא מפני שהיו מקטינין עצמן, רק שאלו הדברים כלם הם סבה עצמית שיאמר דברים אמתיים לפי ההלכה, כי מאחר שהן נוחין נמשכים דבריהם אחר האמת, כי כאשר יכעוס, הרי מכח הכעס נראה שרוצה להחזיק דבריו בכח וביד חזקה ורוצה לנצח והוא סר מדרך האמת, וגם מפני שהן עלובין הוא סבה שאומר דברים לפי ההלכה, שאם לא כן מתוך שהוא רוצה להתגדל על בעל מחלוקתו, הוא סותר דברי בעל ריבו, אע\"ג שאין האמת אתו, וכן מה שהיו שונין דברי בית שמאי והיו מקדימין דברי ב\"ש לדבריהן, נראה שלא היו שונאים לדברי בעל ריבם ומבקשין לדחות דברי זולתם, אף כי האמת אתם, שכיון שהיו שונים דבריהם ודברי ב\"ש והיו מקדימין דברי ב\"ש נראה שלא היו מכוונין לדחות דברי זולתם, ולא היה מחלוקת שלהם מכת המנצחים, כי מי שהוא מכת המנצחים אין דבריו נמשכים אחר האמת, כי תמיד מבקש לנצח, ולא היו כל הדברים אלו בבית הלל, לכן ראוי להיות הלכה כמותן, אע\"ג שדברי ב\"ש טובים וישרים, כיון שיש לבית הלל הכנה שראוי להיות דבריהם הלכה, לכך הלכה כבית הלל, ובדבר זה נפלו כמה אנשים, שהשנאה פועל להם, שרואים דרך המישור העולה בית אל דרך עקומה, והאהבה משוה להם ההר לבקעה, ואלו היו מביטים לדברי חכמים בעין השכל מוסר מן הקנאה, והיו מצרפים דבריהם אל מה שאמרו במקום אחר כו', יעו\"ש נעימות דבריו הקדושים. ומתבאר מדבריו, דכל שאינו בגדר הזה אין הלכה כמותו, כי קנאתו ושנאתו גרמה לו לעוור עיניו ולסלף דברים המוצדקים, וכ\"ש מי שקנאתו ושנאתו גברה עליו כל כך, עד שאינו יכול להוציא מה שבלבו, שאין משגיחין עליו כלל דדברים שבלב אינן דברים:", + "ויען הנני לוחם בענין הזה מלחמת חובה, כי המתחיל במצוה אומרים לו גמור, וממצות המלחמה הוא לפתוח בשלום תחלה, לזאת הנני להעתיק בזה לשון מכתבי, שכתבתי בענין זה לגדולי זמנינו שיחיו, שמה נתבאר ויצא כאור צדקי ומשפטי, וענתה בי צדקתי כי לא אחפוץ לצאת לריב מהר ואת כל ונוכחת:", + "•", + "וזה לשון מכתבי שכתבתי כמעט בסגנון אחד, לשני גדולי זמנינו הגאון מורנו רבי יצחק אלחנן שיחי' האבד\"ק קאוונא יע\"א והגאון מורנו רבי ישראל יהושע שיחי' אבד\"ק קוטנא יע\"א", + "בשם ה' ובעזרתו יום ה' י\"ג ניסן תר\"ן ראדזין. אורך ימים ושנות חיים ושלום יוסיפו לכבוד ידידי ורב חביבי הרב הגאון האמתי ע\"ה פ\"ה אביר הרועים כבוד קש\"ת וכו' האבד\"ק. אחרי דרישת רב שלומו הטוב, בקחתי קסת הסופר בכפי, הוא קנה כנף אוז הבית, אשר שירתה לקרא בשם ה' להודות ולהודיע בעמים עלילותיו, ולשיח בכל נפלאותיו, כדתנינן בפרק שירה, גם ממנה ילמד האדם להיות רך כקנה, להלוך ולבוא עם כל רוחות שבעולם ושורשו בל ימוט, בה אפרוט עלי גליון להוציא תעלומות לבי, אשר חנני ה' לשיח בכל נפלאותיו, ותמיד איחל להוסיף על כל נפלאותיו ותהלותיו:", + "וכאשר לקחתיה למרטה למען תפשה בכף, העידותי בה לאמור, הלא אתה כלי נשק חשקי להגביר חיל באפרתה להכשר יתרון דעת והכשר חכמה, הלא תדע כי שלחתיך עתה לצאת לקראת נשק, לא לקראת אויב ומתנקם, לא להרבות חללי חרב מלחמת שפך דם על שדי קרב:", + "אך נגד אוהבים ורעים, משיבי מלחמתה של תורה, לשערים המצויינים בהלכה, היא תורה התמימה המשיבת נפש ומחכימת פתי, ונותנת חיים ורוח גבורה, על מרחבי שדי' תצא למלחמת מזימה, ולהפיל חללי רוח עועים, ומיתרך תכונן על פני רעיוני רוח, ועשתנות מורדי אור:", + "הקרב הזה, אם כי פניו פני מלחמה ברעש ורעם לגמא ארץ, אכן תכליתו תכלית שלום וצדק, והאמנם כי גם בזה אם כי שלום בסופה אכן יען ערבו רגעי דודים, ואיך ישבית לרגעים, לגרוע אף רגע אהבת רעים ודודים ידידים, אך בזאת אשיש יען שבט ספרי מואסת כל עץ גבוה, והיה כי ישח הגבהות, אז ישכילו עם יבינו לרבים, וכזהר הרקיע יזהירו ונקדש ענות צדק, הלא אז יוגדל שלום רב לאוהבי תורת אמת:", + "והנה בזה אבוא אחרי דרך מבוא השלום, כמשפט התורה והמצוה, הן במלחמת הרב וקשת נגד אויב נצטוינו לפתוח בשלום, ולקרוא לשלום אף לאויב ומתנקם, אף כי במלחמתה של תורה שהיא שלמה ותמימה, והנותנה נקרא שלום, כמו שנאמר ויקרא לו ה' שלום, ומקבליה שלומי אמונים, ובנתינתה יברך את עמו בשלום, כמ\"ש ה' עוז לעמו יתן ואין עוז אלא תורה, ובה ברך אותנו בשלום, ובהגיגנו בה נקבל רב שלום, כמ\"ש לא יבשו כי ידברו את אויבים בשער, כמו שדרשו על זה חז\"ל (קידושין ל) ואינם זזים משם עד שנעשים אוהבים זה לזה, שנאמר את והב בסופה, אל תקרי בסופה אלא בסופה, ואף כי בסופה יבואו ראשית דבריהם, באחרונה יוגדל אהבתם:", + "ולכן ודאי מצוה וחקה בפתיחת שלום, ולכן הנני בזה לפתוח בשלום, ולהודיע כי רק שלום ואמת אדרוש, ומוכן אני להודות על האמת ולקבל האמת ממי שיאמרנה באהבה ובשמחה, ולזה אף כי נושא הענין לא ימלט מלחום לחם שערים המצויינים בהלכה, לכן יסלח נא על עון פלט קשת הסופר אשר הוחדה וגם מורטה לתפשה בכף, לפרוט על גליון מלים אשר מלאתי, דברי קושט ואמת אשר כמעט נעדרת לעת כזאת, הציקתני רוחי, אשר אף אם אמרתי אעזבה שיחי ואבליגה, והיה בלבי כאש בוערת עצורה בעצמותי, כי מה אחרית תקות חנף כי יבצע ישים יד לפה ושכין בלועיו, לכן אמרתי אחת היא האמת, אף כי ארצה הושלכה ויכס עליה אופל ותהי נעדרת, והתרמית עשתה והצליחה ותהי גברת, על כל אלה, הלא זה דרכה מקדם, וכן לעד תכון שפתה תשדד עמקים, ותחפור בעמק לצאת לקראת נשק, תשחק לפחד ובושת, ולא תחת מרעש כידון, תלעג ללהב חנית ורומח, ולא תשוב מפני חרב היונה, תבקע צורים ותפוצץ סלע המחלוקת, וממעבה האדמה תתרומם להפריח, ומתחתית ארץ תעלה ותזריח, וכשושנת העמקים תציץ ותפריח, וכל אויביה בהם יפיח, ואוהביה כעץ שתול על מים בכל אשר יפנה יצליח:", + "לכן אמרתי אדברה וירוח לי, לא אשא פני גדול ואל איש לא אכנה, ותהי זאת נחמתי כי לא אכחד אמרי קדוש, ואסלדה בגילה בהחילי לערוך אמרי יושר:", + "אך לזאת יחרד לבי תבער אש בהגיגי, הלא גדול השלום וירב מעלתו ויף בגדלו, עד כי גם האמת דחה תדחה מחמתו, וכן מצינו פרשת גדולת השלום בפרק השלום (סוף מסכת דרך ארץ) ושם נאמר מעלת השלום שאף התורה שינתה לשונה כדי להטיל שלום, וגם הנביאים שינו לשונם כדי להטיל שלום, והקב\"ה ויתר על שמו שנכתב בקדושה שימחה על המים כדי להטיל שלום, וכל התורה נתנה בשלום וחותם כל הברכות בשלום:", + "אכן שבתי אל לבי בצפותי לדברי הנביא (זכריה ח׳:ט״ז) במאמרו אמת ומשפט שלום שפטו בשעריכם, ושם האמת ראשונה כי לו משפט הקדימה בכל, כי הוא ראש דברי יוצר הכל וחותם תכניתו:", + "ואחריו יקום המשפט, להוציא את יסוד האמת לאור באור החיים, כי המשפט לאלהים האמת ולעולם כל משפט צדקו:", + "והיה השלישי, השלום הבא אחר האמת והמשפט, הוא יהיה שלום האמת, והאהבה תהיה אהבת קושט וקימת לעד:", + "ואם שלש אלה יעשה האדם, וחי בהם חיי טובים וחיי עולם, וכן נאמר בפרק השלום וירושלמי תענית (פ\"ד ה\"ב) תמן תנינן על שלשה דברים העולם עומד על הדין ועל האמת ועל השלום, שלשתן דבר אחד הן נעשה הדין נעשה האמת נעשה שלום, אמר רבי מנא ושלשתן בפסוק אחד אמת ומשפט שלום שפטו שעריכם:", + "ואם אמנם נדרש בירושלמי סנהדרין (פ\"א ה\"א) ובבלי (שם דף ז) כל מקום שיש משפט אין שלום ומשפט שיש בו שלום זה ביצוע, הוא רק בדבר שבין אדם לחבירו שיכול לותר, אבל מי הוא שיותר על מצות ה', האם ביכולתו לבצע הן בקום ועשה הן בשב ואל תעשה:", + "וגם מה שמצינו ששינה הכתוב למען השלום, הוא רק על העבר ולא על העתיד, וגם בזה חלקו חכמים הראשונים יבמות (סח:) אם מצוה לשנות או מותר לשנות מפני דרכי שלום, ורבי שמעון בן יוחאי עמד בדעתו ועשה מעשה כדעתו במס' נדרים (סו:) ולא רצה לטעום תבשיל אשר הקדיחה האשה והדירה בעלה בקונם, עדי תטעימו לרבי יהודה ורבי שמעון שיאמרו כי טוב הוא, ורבי יהודה טעם למען המצוה לשנות והיתה הארוחה אצלו סעודת מצוה, ורבי שמעון לא עזב דעתו, כאשר הורה בנו רבי אליעזר. (יבמות שם) כי רק רשות הוא, ולכן הארוחה סעודת רשות היא, וירא לנפשו לטעום לבלתי יגלה ממקומו כנהנה מסעודת הרשות במס' פסחים (מט.) והשיב אמרו ימותו כל בני האלמנה שתשאר נדורה ונדודה מבעלה ואלמנה חי' תהי' ב\"מ (לח:) ושמעון לא יזוז ממקומו, ויקר האמת בעיניו (זה הוא הפירוש האמתי בענין הזה שלא נתבאר בשום מפורש):", + "ולכן כל דורש שלום, אם שלש אלה יעשה בסדר הזה, יבקש אמת וישמור משפט, אז השלום על מקומו יבא:", + "אכן אם השלש אלה לא יעשה בסדר הכתוב, ואמור יאמר המרצע לאהבת הכבוד המדומה ואהבת שלום השקר, אהבתי את השלום לבדו, אף כי רחוק הוא מאמת ומשפט, ובו אתרועע את אנשים אשיר עליהם בשרירות לבי:", + "הלא שוב תשיבנו לאמור, קח נא מוסר אב ושמע תורת אמת, אין גדול בשלום כקדוש תהלות ישראל, הלא הוא שלום ושמו שלום, ותורתו השלמה היא תורנו להדבק במדותיו, וכאשר ינהג עולמו בחסד ובמשפט כן יורנו בתורתו, ובינה נא וראה וקרא במקרא מפורש ושום שכל, כי אחרי כלות מחיית כל היקום במי נח המה מי המבול, אשר הביא לשחת כל בשר מפני רוע מעלליהם, כי מלאו את הארץ חמס, ובאהבתו זכר את נח ויפקדהו בדבר ישועה ורחמים, להוציא ממסגר נפשו, וירבה את זרעו כעפרות תבל, הלא אז שמו לב להטיב דרכם מן החמס אשר קם למטה הרשע בדור הקדם, הפכו לבבם בנסעם מקדם לאגוד אגודת שלומים, לעשות להם שם לבלתי יפוצו, רק להתאחד באגודת עולם לבלי חת:", + "אז ברית השלום בתהו עלה על לבם, כי רק אותו לבדו דרשו, ולא הקדימו לו האמת ומשפט, ויהי תכליתו גיאות וגאון, לאמור, להם לבדם העוז והמשרה, ויבנו מגדל עופל המאפיל ובחן, אשר תכליתו להרחיק תפלה ותחן:", + "וירא עושה השלום, אשר חותמו אמת ובמשפט תאחז ידו, את מגדל האופל, ויאמר הן אמת כי גדול השלום מאד, אכן איככה יקרא לשלום הזה שלום, הלא שבר ברוחו, וסלף בוגדים בו, הלזה נקרא שלום, אם יעות המשפט, והאמת ישתולל, השלום הזה שלום נקרא וניחוח רצון לה', השלום כזה יבחרהו עושהו במרומים, השלוח יד לרעהו, ומרמה לבו מלא, ויאמץ לבו להרחיק משפט וצדקה:", + "הלא דרוש משפט ובקש אמת וצדק, אז כי יחזיק במעוזו ושלום יעשה לו קרא בצדק ונשפט באמונה, אז יבקע כשחר אור השלום, ואמתו תמיד יצרהו, וצדקו לפניו יהלך, וברית האמת יצמיח, ומשפט כשושנה יפריח, ושלום על מכונו יקום נכון בטוח, והיה זה השלום אשר עושהו במרומים יקרא עליו גם על תבל ארצו:", + "אכן הם עזבו מקור השלום, אשר מאמת וממשפט נחצב, ובקשו שלום שקר אשר עולתה בו, ויאספו לאגודת שלום התרמית, ויטשו אלוה עושהו, הלא אז ראה עושה שלום האמת, כי שפה אחת ודברים אחדים להם ויזמו לעשות רע, וינאץ מראות אגודת הרשע, ויפיצם ה' משם על פני כל הארץ ויבלל לשון רמיה ויפלג לשון שוא, ושפתי שקר פזר, ויהפוך להם את השלום למריבה והאגודה הוכנה לרסיסים, וינחל פיזור לרשעים:", + "מכל זה יתבונן האדם לבלתי דרוש שלום המשולל אמת ומשפט, ושלום כזה אשר בתרמית יבא, הלאה יזרנו, ולא יבכר את השלום בן התרמית האהובה, על פני המחלוקת לשם שמים בן האמת השנואה:", + "ומכל זה עצרתי כה לאזור חיל כגבור יעיר קנאה, לבא במגילת ספר הזה אשר הוא כדת:", + "מקדם מאז החלותי לחשוב דרכי, במה יזכה שפל אישים את ארחו לשמור דרכי ה' ולגור באהלו עולמים, אם אשמור בכל לב לשמור תורתו ומצותיו, במידי דבעי דרישה ליחל תמיד להוסיף על כל תהלותיו, אמרתי אני אל לבי, הן לא קצרה יד ה' מלהושיע אף לשפל שבשפלים, אולי ה' אתי בזכות אבותי הקדושים, הוא יעמוד לי לבנות חרבות עולם, ולהחזיק בדק הריסות, ולקומם מוסדי דורות עולם בתורת ה' ומצותיו ואבנה מהם, ובית נאמן יעשה לי ה' לתורה ולתעודה ואזכה כי יערב ה' את דברי תורתו בפינו ובפי זרענו וזרע זרענו, ולא ימושו מפינו ומפי זרענו וזרע זרענו מעתה ועד עולם:", + "והנה עזרני ה' בזכות אבותי הקדושים זללה\"ה לסדר סדר טהרות, והוצאתי בעז\"ה לאור את החלק הראשון הוא מס' כלים, הוא דרך הקודש בסדר טהרות, אשר דרכי הסדר הזה שוממין מבלי באו עדיה, ובעזהש\"י סדרתי כל הסדר, והנני עוסק בביאורו והרבה הוא מבואר בעזהש\"י, כן יעזרני השי\"ת לגמור ולהתחיל בתורה בכל יום, ותמיד איחל להוסיף על תהלת ה':", + "וגם ידידי זה כבוד הדר\"ג שיחיה שלח ידו להסכים על ידי, בלוית כמה גאוני ארץ קדושים אשר בארץ המה זכרונם לברכה, ויבר לו החיים לחיים טובים ולימים ושנים ארוכים, שועלים קטנים רצו לפרוץ פרצות, ואלהי אבותי היה בעוזרי, ובעזרתו שפת אמת תכון לעד, ובעזרתו נתקבל הספר סדרי טהרות בכל תפוצות ישראל בכל מקום תחנותם, ואף במדינות הרחוקים ארץ ישראל ותימן וערב ובבל וקדם, ובהרבה ספרים ראיתי בעזהש\"י יבאו דברי הספר ליסוד מוסד, וכל אשר חשבו למעט כבוד התורה היו כמוץ לפני רוח:", + "והנה זה שנים רבות, עלה בדעתי לעורר מצות התכלת, אשר היא ג\"כ מצוה נושנה, ואין דורש אותה יותר מאלף שנים, ויגעתי הרבה בזה נסעתי למרחקים, עברתי ימים בארץ נכריה שבעתי נדודים יגיעה וטורח והוצאה רבה:", + "וטרם החלותי בדרך המצוה חפשתי סימני התכלת, ואספתי הסימנים הנמצאים בש\"ס וגדולי הראשונים, והוצאתי המאמר שפוני טמוני חול בעזר השי\"ת בשנת תרמ\"ז, שמה ביארתי אשר מצוה על כל ישראל לחפש ולדרוש על פי הסימנים המבוארים שמה אשר יש, ויש בהם דבר ה' זו הלכה ברורה בעזהש\"י, וכל הדברים ברורים שמה לכל ההוגה בתורת ה', ושלחתי בכל תפוצות ישראל, שיראו ויבינו כי כל הדברים ברורים לאמתה של תורה, שמצוה על כל ישראל לחפש כפי יכלתו לעורר המצוה:", + "ולא רציתי לדרוש הסכמות על המאמר, למען לא יאמרו מבקרי מומין כי בחנפי לעג הטיתי דעתם, כדרך כל אוהבי מצה ונרגן, ומה גם כי לא באתי בזה לדבר גבוהות, שכל המאמר רק דברים פשוטים ומבוררים והם מובנים לכל תופסי התורה, וכקטן כגדול ישמעום, כי הכל ברור ומפורש שכל הרואה יתן עדותו, למען יצדקו ויתבררו:", + "ואחר שהדפסתי המאמר והוצאתיו לאור בעזר השי\"ת, שלחתיו בכל גבול ישראל, לדעת מה יענה ישראל, ונתפזר בכל קצוי ארץ, ותופסי התורה למגדול ועד קטן למדו פרק זה, והרבה השיבו על דברי הפלפול והחידוד כדרך התורה, אכן ביסוד עיקר הדין לא ראיתי משום אחד שיסתור מאומה בשורש הדין, ובעזר השם יתברך השבתי לכל השואלים כהלכה:", + "וגם לכבוד הדר\"ג שיחיה שלחתי את המאמר, והשיב לי בלשון חכמים ברכה, שיהיה נועם ה' עלי ומעשי ידי יכונן, אלא שלתשות כחו לעת זקנתו (ה' יאריך ימיו ושניו) אין לו כח לעיין בזה:", + "ואמרתי אולי מתשות כחו גם עשתנותיו מרופים (יתן ה' לאמצו) ואין ביכלתו לעיין בשמעתא דבעי צילותא כיומא דאסתנא, והשבתי דדרכי שלא אטריח לזקן זה קנה חכמה:", + "ולכן שבתי לעבודתי עבודת הקודש כמאמר חז\"ל במקום שאין איש השתדל להיות איש, ונכנסתי לעומקה של הלכה, והעליתי בעזהש\"י מאמר השני פתיל תכלת:", + "והוא מאשר הוספתי בברור הלכה, ואשר השבתי לגדולים ואף לקטנים אשר רצו לדעת דבר אמת, שמה בררתי כל הסימנים ודיני הצביעה וגודל חיוב קיום המצוה, והשבתי על כל הקושיות אשר שאלו, וגם מאמר הזה אחר שבעזר השי\"ת הוצאתיו לאור בשנת תרמ\"ח, הפיצותיו בכל קצוי תבל, וגם לכבוד הדר\"ג שיחיה שלחתיו, ובעזהש\"י נתקבל בכל העולם, וכל רואיו שבחוהו והללוהו:", + "ולכן קרבתי אל המלאכה היא עבודת הקודש, והתחלתי בעבודת התכלת להוציאה לפועל כדת של תורה, כאשר ביארתי במאמר פתיל תכלת, שיהיה בתכלית ההכשר, באופן שהיה ביכולת גם בימים הקדמונים לצבוע, וכאשר נוכל לשער ולהחליט בטח שבאופן זה צבעו בימים ההם, אף שביארתי כהלכה שבכל אופן שהוא צבוע הוא כשר, אך שיהיה הצבע מן הדם בלא הוספת צבע אחר, אכן זה היה המובחר אצלי הדרך הברור שבאופן זה נצבע התכלת בימי דור המדבר וחכמי הש\"ס, הכל ביארתי במאמרנו:", + "ובעזהש\"י ביום ראשון דחנוכה שנת תרמ\"ט, אחר הרבה נסיונות ובדיקות ביגיעה רבה, עלה בידי בעזהש\"י לצבוע היורה הראשונה ובזמן קצר לבשו איזה אלפים מישראל תכלת בציציותם, אכן מעט אשר הכינותי הצבע לאשר לא היה בידי הרבה דם חלזון, כי לא כאשר דמיתי כן היה אנכי דמיתי תחלה, כי במשקל אחד של דם חלזון, אוכל לצבוע כמה משקלים ציצית, אכן לא כן עלה הבחינה, כי נצרך דם חלזון כמעט יותר ממשקל הציצית, שעד הנה היה נצרך כפלים ממשקל הציצית, אכן עתה כאשר הורגלתי בצביעה יעלה פחות מכפלים:", + "ובראשית שנת תר\"ן, התחלתי לצבוע מהדם אשר הבאתי ממקומו, ובעזהש\"י הרבה אלפים מישראל הטילו תכלת בבגדי ציציותם, וכהיום יותר משנים עשר אלף מישראל כבר לבשו תכלת, ובעזהש\"י בכל יום מוסיפים והולכים ומחבבים מאד המצוה היקרה הזאת בכל לב, וכמה ממדינות רחוקות מהרבה גלילות כבר לבשו, וכמעט בכל יום יגיעונו מכתבים ממקומות רחוקות לשלוח להם תכלת, והרבה תופסי התורה ממדינות עסטרייך אונגרין ופרייסען וליטא, כבר לבשו ומוסיפים והולכים:", + "אך לאשר הענין הזה אם כי כבר היה לעולמים, אכן יען כבר כמעט נשכח מכל העולם, אף שבכל יום יזכירו אותו שלש פעמים, ולזה רוב העולם עדיין לא לבשו ולא ידע ישראל עוד איך לפנות, ועם כי בעזהש\"י בכל יום יוסיפו להטיל תכלת אך היוחל ארץ ביום אחד והיולד גוי בפעם אחת:", + "וידוע כי בכל דבר יתרבה קנאה, ומהקנאה תצא שנאת חנם, ורבים היום המתחסדים כן המתפרצים כן בכל דבר שבקדושה יצר לב האדם יסיתנו להרחיק ולדחות מדחי אל דחי, יש מהקטנים שיאמרו אראה מה יעשו הגדולים, והגדולים יש שישיבו הנח להם לישראל אם אינם נביאים בני נביאים הן, והיה כי אראה רבים מעדת ישראל ילבשו גם אנכי אלבש, וכל אלו הם דחיות ותרדמת התרשלות ועצלות לקיים מצוה:", + "ואנכי מצדי, יען כי התחלתי במצוה, חובה עלי להתאמץ בכל יכלתי לגמרה, שתתקבל בין כל ישראל ולהוציאה לפועל בשלימות, להשתדל כפי כחי שכל ישראל יקיימו מצות ציצית כמאמרה:", + "ולכן מחויב אני לגלות אמתתה, ולהוציא לאור גלוי לכל ישראל, שמה שיש עדיין התרשלות הוא רק מפני שאין מניחים לישראל להיות כל אחד בדעתו השלמה, וכמו שמצינו בענין כזה במסכת פסחים (סז.) שהיה ספק בדבר שהיה בו צד איסור וצד מצוה, ולא היה בידם לברר איזה ידחה, אז אמרו הנח להם לישראל, ולכן בענין זה אם יוכל להדמות לשם, היה בו מצד הנח להם לישראל, אבל לא שלא להניחם, כי רבים היום המתחסדים והמתפרצים שלא יניחו להם לישראל, וביותר שיש להם מקום לתלות באילן גדול לומר ראה הלא זה גדול הוא והכבוד תלוי בו ולא ילבש תכלת, ובזה אין מניחים לישראל, ובאיזהו מקומות רבתה מחלוקת וחלול השם, ובפרט שבאמת אין לדון כלל בדבר זה הנח להם לישראל, כיון שאין בו שום צד איסור וממילא אפילו למי שאין בו יד בחידושי תורה וספק הוא אצלו, ג\"כ מחויב לקיים המצוה משום ספק, וכ\"ש שבאמת הוא ודאי מצוה:", + "ועל כן במקום שיש חלול השם אין חולקין כבוד לרב, ואבוא לדון על השתיקה, כי מה זה שתיקה בענין זה אם יש צד איסור בענין זה, מדוע לא ירים כשופר קול להציל את ישראל מחשש איסור, ועל מי מוטל להרים מכשול מעדת ישראל והעון תלוי בגדולים, ואם הוא מצוה, מדוע לא ילבשנה, וגם ספק מצוה ג\"כ מחויב, כמו שנתבאר במאמרנו, ואם כך היא המדה והדין לשתוק ולראות מה יעשה ישראל, צריך לברר טעמו בגלוי, אז יקיים הנח להם לישראל, אבל בשתיקתו הרי מונע הרבים ואינו מניח להם לישראל, ומונע רבים מלעשות מצוה, ולכן מחויב להודיע ששתיקתו לא תמנע את הרבים מלעשות מצוה, ומה גם כפי מה שנתבאר במאמר הזה עין התכלת, שיש בביטול מצות תכלת, עבירות, שתי מצות ל\"ת וביטול מ\"ע אין שום תירוץ להשמט ולהפטר ממצוה זו, ולכן מחויב כל מי שיש תחת ידו איזה טעם וסברא לגלותה, כמו שביארנו הכל במאמר ואין שום מקום לשתיקה:", + "ומתחלה דמיתי כי כנים הדברים בתשובתו אלי, כי מחמת תשות כחו מרופים עשתנותיו לעיין בהלכה זו:", + "אכן אחרי כן ראיתי כי באו לפני הדר\"ג נ\"י איזה ענינים אשר לדעתי אינם נחוצים כ\"כ כענין הזה, וגם הם שמעתא דבעי צילותא יותר מענין התכלת, שבהם יש איסור חמור, ולא נמנע מלהכניס עצמו בזה ולנופף ידו, ומזה אדע כי לא מהטעם אשר השיב לי ישים יד לפיו מלהשיב בענין זה, ואנכי יען הנני בענין זה לוחם מלחמת חובה, שמצד הדין המתחיל במצוה אומרים לו גמור, וכידוע שבמלחמת חובה אין דבר שיעמוד לנגדו, ומחויב אני לעשות כל מה שביכולתי, אף שהוא נגד רצוני, ואף כי יקר כבודו אצלי, והנני מתיקר באהבתו, אכן מה יתן ומה יוסיף רצון אנוש ואהבתו נגד מצות ה' החובה על אדם:", + "ולכן הנני שולח בזה שני מאמרים, מאמר אחד הוא עין התכלת, בו נתבאר כל עניני התכלת ומצותה וחיובה על כל ישראל, ומאמר השני הוא על דבר השמטה, שמה נתבאר איסור השמטה גם בזמן הזה, כי הרבה מכתבים השגתי מגדולי ארץ ישראל אשר נפרץ פרצה בדבר השמטה, ולא האמנתי שכבוד הדר\"ג היה המתיר עד ששלחתי לאיש נאמן מתושבי ירושלים שלא יחוס על טורח והוצאות, וישלח לי העתקה נאמנה מכתב ידו אות באות, וכאשר נתבאר במאמר על דבר השמטה אין שום צד היתר בדבר להתיר שמטה בזמן הזה:", + "והנני מגיש את שני המאמרים האלה לפני הדר\"ג נ\"י, ובשם תורת האמת הנני מציג לפניו כי יקיים והייתם נקיים מה' ומישראל, ויבאר דבריו ע\"פ ד\"ת הקדושה, בשני אלה הלכה ברורה כי משני אלה רבתה המכשלה בישראל ומחלוקת ומריבות וחילול השם, ויכתוב דבריו דברי תורה להלכה, וכאשר אראה כי יעמידני על האמת כי טעיתי, הנני מוכן לכוף אזני לשמוע דברי חכמים. ובדבר התכלת אם יאיר עיני בהלכה ברורה, לא רק שאסור להטיל תכלת, אך אף אם רק אינו חובה, הנני מוכן להודות ולקבל שכר על הפרישה:", + "גם זאת ידע הדר\"ג נ\"י כי הנני מקדים פני הדר\"ג בזה כי הריני מקבל עלי כבוד חכמים, ולא יבוש מלומר כל הטעמים אף אם יאמר שאיני מומחה ותכלת אינה ניקחת אלא מן המומחה, ואני איני נאמן אצלו איני בוש חלילה, הכי אכריח לכל אחד שתהיה חזקתי אצלו למומחה ונאמן, הגם שהוא מילתא דעבידי לגלויי:", + "אך בפירוש הנני מוכן לעשות בזה כל טצדקי, כי בעזהש\"י אוכל לברר הכל בפני כל, וכל מי שאינו מאמין לי מאנשי השם יוכל לבוא בעצמו אלי, או לשלוח איש אשר יבטח בו כי נאמן הוא, ואנכי אשלם שכרו ואראה לו מעשה התכלת מהחל ועד כלה, אראה לו את החלזון שלם שהוא שרוי ביין שרף (שפירט) כדי שיקיים תוארו בשלמות, בו יראה כל הסימנים שכתבנו במאמרנו, וכן אראה לו חלזון חתוך ופתוח, בו יראה את שלפוחית הדם עם דמו הצרור בתוכו ודבוק בו מתולדה, וממנו יראה תכנית הדם בטעם ומראה וריח בטביעת עינו, ומזה יוכל להכיר שלפוחית הדם אשר מונחת אצלי הרבה, שממנו אעשה את צבע התכלת, ומאלו השלפוחות אעשה בפניו את הצבע, ואראהו כל הסממנים הנצרכים להצבע, ויוכל לבדוק כל אחת בשבע חקירות ובדיקות ואצבע בפניו את התכלת, או אורהו כל מעשהו והוא בעצמו יצבע, וכל מי שאינו סומך עלי יוכל ליקח ממנו, כי אוכל ליתן לידו הרבה תכלת שיספיק לכל אלו שאין סומכין עלי על הרבה שנים, ולא יהיה הדבר פחיתות וגרעון לכבודי כי זה הוא כבודי, לבזות עצמי על כבוד שמים והתורה והמצוה ועמם אכבדה, ולכן הנני מכריז בזה ומודיע לכל ישראל, כי כל רב ומורה בעירו אם ירצו ללבוש תכלת ורק מצד שאין סומכים עלי ישלחו אלי איש אשר הוא מוחזק לנאמן, ואנכי אשלם שכרו, והוא יצבע בשביל כל בני עירו כנ\"ל, וכל יחיד שירצה לראות מעשה התכלת ולצבוע לעצמו ג\"כ יוכל לבוא ואראהו:", + "ובאם יהיה הצורך ללמד לכל ישראל את מעשה התכלת מתחלתו ועד סופו, הריני מוכן ללמד, כי לא ארצה להטמין הדבר, אדרבה ארצה כי יתפשט בכל ישראל, והיה כי אראה שיוצרכו ישראל להרבה תכלת אלמד מעשהו לנאמני ישראל, ואף כי הדבר צריך תלמוד זמן רב לא אחוס על הטורח ואלמד אנשים נאמנים:", + "ובאם יהיה הצורך ללמד לכל ישראל את מעשה התכלת מתחלתו ועד סופו, הריני מוכן ללמד, כי לא ארצה להטמין הדבר, אדרבה ארצה כי יתפשט בכל ישראל, והיה כי אראה שיוצרכו ישראל להרבה תכלת אלמד מעשהו לנאמני ישראל, ואף כי הדבר צריך תלמוד זמן רב לא אחוס על הטורח ואלמד אנשים נאמנים:", + "אשר לדעתי אחר כל אלה, אין שום טצדקי לפטור עצמו ממצוה זו, שיש בה קיום מצות עשה, ובמניעתה יש ביטול מצות עשה ועבירת שתי מצות ל\"ת, כאשר ביארנו במאמר הנוכחי עין התכלת:", + "אכן עם כל אלה הלא רק אדם אנכי, והיה כי יורני כי שגיתי, מוכן אנכי לשמוע ולקבל דבריהם באהבה, אכן לא יבוא בגמגומים בסירוסין ומסרמיסין וחמיסין וטורמיסין, כי לא מן דין סמיכו לנא ולא בדחיית אי\"ה, דישנו בעדים זוממים, וביי\"א, דאחריב לבי מקדשא, ולא בלישנא קטוע, וגם לא יאמר שיש לו טעם כמוס, כי אנכי ידעתי בזה שכבר הכמוס נתגלה ונכמש, כפי אשר ביארנו בפנים ונבעו כל מצפונים, רק הכל בכתב יושר ודבר אמת בהלכה ברורה, וכאשר ביארנו כי שתיקתו מונעת רבים מלעשות מצוה ומה זו שתיקה:", + "ואם אחר כל אלה יחזיק בפלך השתיקה, אזי אהיה מוכרח לגלות ולהודיע לפני כל עדת ישראל ששתיקתו אין בה ממש, ואם הדבר הזה יהיה נגד רצונו, וגם שלא לרצוני הוא, אכן יען הנני לוחם מלחמת חובה, מוכרח אני לבטל כל המניעות הנמשכים משתיקתו, ואבטח כי יראו ישראל ויעידו אמתת הדברים, ובזה אין אחריות כבוד המונעים עלי עוד, כי הנני פותח בשלום וחותם בשלום, ובזה אצא בשים שלום טובה וברכה על כל ישראל:", + "הנני דו\"ש באהבה רבה ומתיקר באהבתו, מברכו לקבל החג בדיצה וכשרות עם כל ברכותיו,", + "עד כאן לשון מכתבינו להגאונים הנ\"ל:", + "•", + "אחר ששלחתי מכתבים הנ\"ל, שלחתי להם שני המאמרים, דהיינו המאמר על דבר השמטה, ומאמר עין התכלת הנוכחי, ומתחלה שלחתים ליד ידידי הגאון האבד\"ק קאוונא שיחיה, על יד בני ותלמידי היקר הרב הגדול החריף ובקי החסיד ומפורסם מוהר\"ר מרדכי יוסף אלעזר שיחיה, בלוית תלמידי גיסי הרב וכו' מוהר\"ר נחום שיחיה,", + "•", + "ואחר ארוכות וקצרות שנתוכחו עמו השיב להם:", + "אנכי כבר סייעתי הרבה בענין התכלת, כי כתבתי לק\"ק זאמושטץ דיפעשע שהחיוב לקבור בתכלת מי שהלך בתכלת בחייו, וכפלתי וכתבתי להם הדברים במכתב מיוחד על הבי דואר, ובזה הראיתי גילוי דעת מפורש שדעתי מסכמת לקיים המצוה, דאי לא אחזיק התכלת למצוה לא הייתי מכניס עצמי כלל בזה, ורק שאני בעצמי יש לי מונעים מבחוץ אשר לא אוכל לקיים המצוה, כי יודע אני שדעת הרבה מההולכים לרוח העת לא יהיה רוחם נוחה ממני בזה, ויביטו עלי בפנים נזעמים, ואם כי בדבר מצוה אין להתבייש ולירא מהמתלוצצים, אבל אנכי עוסק כעת בדבר מצוה רבה הנוגע בפקוח נפש כלל ישראל, ולהפיק זממי מוכרח אנכי להראות פנים שוחקות ומסבירות לכל המפלגות, כדי שיהיו דברי נשמעין אצלם ולא יעמדו לשטן נגדי, ובענין זה שאני עוסק בו לא יעמוד נגדי אפילו חלול שבת וכ\"ש ביטול מ\"ע, ע\"כ תורף תשובתו אשר שם בפיהם.", + "•", + "ובמכתבו אלי השיב כבראשונה שלתשות כחו אינו יכול להכניס עצמו בהלכה זו:", + "הנה נתבאר שדעת הגאון האבד\"ק קאוונא שיחיה נוטה לדעתנו בדבר התכלת, ומשתיקתו אין ראיה כנ\"ל, כי נאמנו דבריו שיחיה אצלנו ואנו דנין אותו לכף זכות, וכמו שהראה גלוי דעתו שיחיה מפורש במכתבו לק\"ק זאמושטץ.", + "•", + "וזה לשון מכתבו:", + "ב\"ה יום ב', יו\"ד ניסן תר\"ן קאוונא כבוד הרב הגדול המפורסם כו' כשת\"מ יהודה ליב נ\"י דומצ\"ק זאמושטץ וכבוד הרב המופלג כו' כש\"ת מ' יעקב העשיל נ\"י.", + "אחדשה\"ט, מכתבכם הגיעני במה שדרשתם ממני על דבר התכלת וכפי הדעפעשא שהיה הנני להשיב, כי כבר השבתי על ידי דעפעשא, אשר דעתי הוא דבאותו הטלית שהיה הולך הנפטר קודם מותו, דבאותו הטלית ילבשו אותו אף בעת מיתתו וקברו. ועל כן אם היה מתלבש בטלית של תכלת, היינו בציצית תכלת, כן ילבשו אותו בטלית של ציצית תכלת להניחו בקברו, זה הוא תוכן הדעפעשא שלי, ואין לי מה להוסיף עליו, ובעצם הענין של התכלת אין בכוחי להזדקק לזה מחמת רוב חולשתי, וה' ישים שלום בעדתכם, ואין בכוחי לכתוב יותר, והנני לברכם בברכת החג הק' הבא עלינו לטובה, שיחוגו אותו בחדוה וגילה ובשמחות, ונזכה לעלות לציון ברנה ולאכול מן הזבחים והפסחים ולראות בישועת ה' במהרה בימינו:", + "ממני ידידכם דוש\"ת בלונ\"ח המחכה לישועת ה'", + "בכלל ובפרט יצחק אלחנן החופ\"ק קאוונא,", + "עכ\"ל מכתבו", + "•", + "ובעומק פניני אמרי מכתבו מבואר ומפורש ככל מה שהתנצל בפני תלמידי יחיו הנ\"ל:", + "והנה הגאון האבד\"ק קוטנא שיחי', אחר שהגיע מכתבי הנ\"ל לידו והבין ששתיקתו לא נאה ולא יאה לפי כבודו יצא קצת ממחבואו, ואם כי לא בא לפני בתשובתו, אכן לשואל אחד שהתחפש לפניו שהוא ממתנגדנו השיב בזה, ולאשר באמת לא היה לו מה להשיב תפס תשובתו בדרך אחיזת עינים, לפסוח על שתי הסעיפים, עד שבאמת אין להציל מדבריו לומר כי זו היא תשובתו ודעתו כאשר יראה המעיין העתק תשובתו במאמרנו זה, ותשובתנו בארוכה על תשובתו, ויראה ויבין כי יפה עשה הגאון מקוטנא שיחי' שלא בא בתשובה זו לפני, כי לא היה לו פה להשיב ולא מצח להרים ראש, לבא בתשובה כזו לפנינו, כי באמת לא עלה על דעתו שתגיע תשובתו אלי, כי לא ידע שהשואל לנו הוא ולא לצרינו, ומלבד תשובתנו כבר השיבו אותו למדי תלמידי חובשי בית מדרשנו הי\"ו", + "ואחר זה שלחתי לו על יד תלמידי גיסי הרב וכו' מוהר\"ר נחום שיחי' את שני המאמרים הנ\"ל בצירוף תשובתנו על תשובתו עם מכתב מאתי בזה הלשון:", + "•", + "ב\"ה מוצש\"ק לסדר ועשו להם ציצית תר\"נ פה ווארשא. אורך ימים ושנות חיים ושלום לכבוד ידידי מר חביבי הרב הגאון האמתי אביר הרועים נ\"י ע\"ה פ\"ה כשת\"מ ישראל יהושע שליט\"א האבד\"ק קוטנא. אחד\"ש, הן זה כבר קודם חג המצות, באתי במכתבי לפני הדר\"ג בארוכה על דבר השמטה וענין התכלת, ועתה הנני במכתבי זה לבא בקצרה, והנני שולח בזה שני קונטריסים, בהם נתתי חלק לשבעה היא שנת השמטה בבירור הלכתיה וגם לשמונה הם שמונה חוטי ציצית לבאר דיניהם עם התכללות התכלת, והנה אם כי אחר כתבי מכתבי הראשון ראיתי אשר השיב לזאמושטץ, ונפלאתי אשר אחר זה זמן כביר טמן ידו מלהשיב להרבה שואלים בענין זה, ורק לאלה הבאים כמתחפשים השיב, ואם אמנם בשורש דבר ראיתי אשר השיבו לו צעירי תלמידי בית מדרשנו הרובים, וראיתי כי למדי השיבו נגד דבריו, ואם כי צעירים הם בימים רכים בשנים, אכן הם אבות בחכמה, ה' עליהם יחיו ויגברו חיל, וגם אנכי בעניי הנני רוצף פה גם על דבריו, ויען כי גם מעת כתבי מכתבי עד עתה, הרבו בני ישראל ללבוש תכלת, ובעזהשי\"ת בכל יום ירבה ויוסף, לכן אם יש את לבב הדר\"ג שיחי' להשיב עוד בענין הזה, הנני לבקשו בזה, כי מוכן אני להוציא לאור את המאמרים ואציג דבריו ואשוה אותם לפני דברי כמשפט, ונציג כל לפני כלל ישראל אשר נודע שאף בדורותנו שהוא דור עני בתורה, אבל כל זה על הפרט נאמר ולא על הכלל, כי כלל ישראל יבינו כל, ולכן לא נאוה לפני האמת שתהיה ביישנית אף לא פחדנית, אם יש אתו דבר אמת יסלח נא להשיבני וגם אנכי לא אבוש מלהציג את האמת כאשר עם לבבי לפני כל עדת בני ישראל, ומעתה יאמר נא ישראל את כל ונוכחת, ובזה נצא בשים שלום, הנני דורש שלומו וטובו כל הימים בלונ\"ח", + "ע\"כ לשון מכתבי:", + "•", + "ואחר עיונו בשני המאמרים ובתשובתי על תשובתו, התנצל עצמו לפני גיסי הרב הנ\"ל שיחי', שאי אפשר לו כלל לכנוס בעומק ההלכה לראות שמחויב לקיים מצות התכלת, מאחר שיודע ברור שאף אחר שיראה ההלכה ברורה שמחויב להטיל התכלת בטליתו ג\"כ אי אפשר שיקיים המצוה, שהרי הקוצים שבכרם בית ישראל יצערו אותו ולא יניחו לקיים המצוה, כידוע, שכבר החציפו נגדו וציערו אותו הרבה מאד, וכ\"ש כשיראו שהוא לובש תכלת, שידוע שמצוה זו היא על אפם ועל חמתם, יצערו אותו וירדפוהו בכל מיני רדיפות, עד שיוכרח להסיר התכלת, ולזה מוטב לו יותר שלא לכנוס לעומק ההלכה בזה ויוכל ליישר לפניו העקום לומר שאינו מחויב כלל, וקילל קללה נמרצת את אלו הקוצים שעל ידם הוא נמנע מלקיים המצוה וד\"ל, ובמכתבו אלי אחר שנתן הסכמתו על דבר השמטה, סיים, ובענין התכלת קשה עלי לפלפל כי גופי חלושה ביותר:", + "ובעניי, אני מקבל התנצלותו בזה, כידוע שכבר סבל הרבה מגירי וחיצי חריפי גדיפי עזי פנים ופריצי דורנו, ואם כי אין זה אמתלא הגונה נגד מצות ה' ברה מאירת עינים, אבל אין אדם נתפס על צערו, ומתלא אמרי מאן דנכית מכלבא מקלא אזדעזע, ובפרט לעת זקנתו ותשות כחו, ובאמת לא אלמן ישראל ח\"ו, וגם בדורנו יש הרבה גדולי תורה ויראי ה' אשר לבם חרד בקרבם לקיים מצות ה' מצות התכלת, אלא שבעוונותינו הרבים המה בשפל המדרגה, ויראים ממתפרצי ומתחסדי דורנו, כאשר השגנו בזה כמה מכתבים. ולדוגמא אציג לשון הרב הגאון הצדיק מוהר\"ר עקיבא יוסף שליט\"א מעיה\"ק ירושלים תוב\"ב, הנודע בשם בספרו הבהיר \"לב העברי\" ושאר חיבורים יקרים,", + "•", + "וזה לשונו הטהור במכתבו אלי:", + "מציון יבורך גבר בגוברין, כבוד הרב הגאון הצדיק כקש\"ת מוהר\"ר גרשון חנוך הרב דאיזביצא שליט\"א. הקרה ה' לפני קונטרס שפוני טמוני חול, על איזה שעות בשאלה, ושמחתי על הרעיון הקדוש, ושלחו לי אח\"כ קונטרס בדפוס, זה לעומת זה והשבתי כנגדו, ועתה הנה זה בא והשאלני ב' קונטרסיו היקרים וגם הנאני במעשה ידיו להתפאר לפאר ליוצרנו ית\"ש, ושמחתי, כי כמה דברים אשר כוונתי מן הכתוב בקונטרס פתיל תכלת, ואין בהמ\"ד בלא חידוש בס\"ד:", + "אמנם העיקר הכל לפי רוב המעשה לזכות הרבים בס\"ד, אמרתי לגלות אוזן דה\"ק יחי' דברתי בענין עם גדולים דפעה\"ק הגאון דבריסק נ\"י, והגאון מהר\"ש סלנט נ\"י, והסכימו עמי בגוף ההלכה ע\"פ דעת הרמב\"ם ז\"ל, שאין שום מקום להסתפק לפטור מחיוב קיום המצוה, דהא אפילו בלא חוט זה כשר:", + "אמנם, אחר חג השבועות כאשר באו הנה הקונטרסים ודברתי עם הגאון דבריסק נ\"י למעשה אז אמר לי כי א\"א לו עוד להתערב, כי קיבל מכתב מן מורי הוראה דווילנא, באזהרה שלא להשיב בענין זה כלל, ואמרתי לו לא אבין כזאת, ואדברה בעדותיך וגו' כתיב, כלום משא פנים בדבר להורות כהלכה, ושוב עסקתי בענין עם חכמי ספרד המכונה קהל חסידים עדת בית אל אשר הם המקובלים המכוונים רב חסיד השמ\"ש זיע\"א כמפורסם, ואני לומד עמהם כמה פעמים ביחד, ודברתי וראו והסכימו עמי כו' וה' אל ימנע טוב להולכים תמים, וכא\"נ א\"נ השמח לשמוע מן אנשי מעשה ה' עליכם יחי', וכא\"נ ביו\"ן בכל מילי דברכות דברים היוצאין מן הלב העברי. עקיבא יוסף.", + "ע\"כ מלשון מכתבו הטהור אלי:", + "•", + "וממכתב זה יתברר, להמעיין בצדק בעינים פתוחות ובלב ישר שני דברים, האחד שמי שמעיין בענין זה בלי נגיעה ושנאה, ורק מביט אל נקודת מרכז האמת, רואה בירור אמתת דברינו להלכה, כי זה הרה\"ג בעהמ\"ח ספר לב העברי שליט\"א הוא מפורסם בצדקתו וחסידותו בקצוי ארץ, ואנכי השפל לא זכיתי מעולם להיות לי שום הכירות עם צדיק זה, וזה הוא המכתב הראשון שהשגתי מאתו, כן גם אלו הגדולים שיחיו שכתב שעסק עמהם בענין זה, לא זכיתי מעולם להיות לי שום הכירות עמהם, שיהיה מקום לחשוד אותם ח\"ו, שמשום נגיעה ואהבה נוטה דעתם אחר דעתי, ורק משום שעיינו בענין זה בצדק בלי נגיעה ונטיה לשום צד, רק לכוון האמת לאמיתה, ראו שהאמת כדברי, שבח ותהלה להשי\"ת:", + "שנית, עד כמה גברה אגרופה של מטה רשע ושקר בעולם, הלא ידוע שמע הרב הגאון ר' יהושע ליב מבריסק שליט\"א לצדיק וגאון מפורסם, וידוע שאין בכל המ\"ץ ומ\"מ דווילנא, אחד שיגיע לקרסולי הגאון הנ\"ל, והם הרהיבו עוז בנפשם להעיז ולצוות על הגאון הנ\"ל כמפגיע שלא יתערב להורות בדבר הלכה בענין התכלת כאשר עם לבבו, ומה יעשה הרב הגאון מבריסק שיחי', שאינו יכול לדון עם מי שתקיף ממנו שיכולין למנוע מאתו לחם חקו, ומי יודע מה שהגזימו עליו ומחויבים אנו להצדיק את הצדיק דמעיקרא ולצדד בזכותו, כמאמרם ז\"ל אל תדין את חבירך עד שתגיע למקומו:", + "ועתה התבוננו נא וראו אם בארזים נפלה אש הנגיעה והקנאה המהולה בשנאת חנם מה יעשו אזובי קיר, כי עכ\"פ מעתה אחר שהכרזנו ופרסמנו הדבר שאסור לשתוק, וכל היודע מחויב לחוות דעתו, והמה עדיין עומדין בשתיקתם, דעת לנבון נקל שכל שתיקתם על אדני הנגיעה והקנאה והשנאה הטבעו ואין לדון משתיקתם שהוא מנגיעה מפני כבודם המדומה:", + "וראיתי להזכיר כאן מה היא תכלית כבוד המדומה בעולם, כי באמת משום הכבוד לבדו לא היתה נגיעתם גדולה כל כך לעור עינים לבטל מ\"ע שבתורה, וכדאיתא במס' מגילה (כד.) איכא בינייהו דעביד בחנם ופירש\"י דליכא משום אנצויי אע\"ג דמשום כבוד איכא יעו\"ש, אלמא דמשום כבוד יכול אדם לוותר ולא אתי למינצי, וכ\"ש דלא שכיח דמשום כבוד לחודא יהיה נקל בעיני האדם לבטל מ\"ע, ולכן באתי לגלות בזה תכלית כבוד המדומה, כי לא על חנם ידונו בכבודם, כי תכלית הכבוד הוא לעצת ענין הרע אשר נתן אלהים לבני אדם לענות בו:", + "ומה נמלצו אמרי רבותינו רועי החסידים באמרם כי אף אם יצר לב האדם הרע מנעוריו, ובימי הקדם היה לפנות אל אלילי מעשה ידיהם, ואף אמנם הפצירו והרבו תפלה הבאים משבי הגולה מארץ שנער ויעתר להם ה' וימסור יצר לבבם הרע בידם והרחיקו את הצפוני וימיתוהו בחרבם ובקשתם זה תפלתם ובקשתם:", + "אכן שאריתו יתרה עשה ויתלבש בענין הרע אשר נתן האלהים לבני אדם לענות בו, וכמו שנדרש (רבה קהלת א) זה שיפוטו של ממון, אשר הגדיל חמדתו, אין אדם מת ובידו חצי תאותו, וזה מאמר חז\"ל (ירושלמי בכורים פ\"ג ה\"ג) על הבוטחים בו לקנות שררותם קראום אלהי כסף ואלהי זהב:", + "הלא הוא המתעטף במחצלים שונים, הוא היוצא והבא בראש, וגם בסוף ישסה כל כלי חמדה, ישלח פארותיו, לבגוד בגד בוגדים, שלל צבעים, רקמה רקמתים, בחכמה בגבורה באמונה ואהבה בעוז ותפארה, ובכל מדה נכונה, ובשם טוב עולה על גביהם:", + "כי כל אלה רק למען קנות השם טוב אשר על ידו יגבר חיל: והנה לא אדבר בזה מהנודעים בשם לאוהבי בצע מעשקות להטות משפט ולהכיר פנים במחיר אשר ברוב על אחד יכשירו ויפסילו יאסרו ויתירו:", + "כן לא אדבר ממעוטי תורה וגסי הרוח, באמרם כי ינוח עליהם הרוח: אכן גם על הנודעים בשם לתמימי דרך, כי גם עליהם יעבר ענין הרע הזה, כי יצר הענין הרע לא רק בחמדת ממון הטבוע בצלמי כסף וזהב ונחשת יתלבש לחמדה, כי אם לכל אשר ישים כסלו בו, בזה התלבש והתעטף יצר לב האדם לומר אלהיו למעשה ידיו, וכאשר ענו בעלי הנשים המקטרות את ירמי' הנביא (ירמי' מד) בדמותם כי יטיבו להם ושמו כסלם במלכת השמים, אמרו עשה נעשה את כל הדבר וגו' לקטר למלכת השמים והסיך לה נסכים ונשבע להם ונהיה טובים, וכן דימו שבחדלם לקטר חסרו כל והנשים המקטרות לא מבלעדי אנשיהן עשו לה כונים להעציבה:", + "ולכן אף כי היצר הזה בפעולת זרים האלה חלף ועבר את הפסילים: אכן התלבש בכל אשר יעלה על לב איש, לאמור, כי הוא זה הדבר אשר על ידה ימצא לו מלואת חסרונו די סיפוקו לכל אשר נפשו תערוג:", + "זה יאמר לזהב כסלו, ובכתם ישים מבטחו, וזה יעבוד לכשרון פעולות ידיו ועליהם ישים מבטו, זה יכרע להכשר חכמתו במשאו ומתנו, וזה במענה לשונו וחלוקת חכו, אשר על ידם יקרב נפזרים לאחדם במקנה וקנין אף יזווג זווגים, זה יסגוד לקולו הנעים כי יזמר וישיר בשירים ולוקח לבבות, וזה ישתחוה לידיו הפורטות עלי נבל ועלי כנור ינגן ביד:", + "ורבים כאלה העובדים לסבת כל אשר ממנה יחיה מחיה ומזון כמאמר הנביא (חבקוק א) על כן יזבח לחרמו ויקטר למכמרתו כי בהמה שמן חלקו, ולא יאמר איה אלהי עושה כל אלה והוא מסבות מתהפך (עי' חובת הלבבות שער הבטחון פ\"ד ופ\"ה):", + "אכן בכל אלה ירב היצר לקנות שם טוב במדה גדושה, זאת היא לעזרתו, על כל סבתו, ממנו ימצא מחייתו:", + "וכן כל העולה במעלה אדומים, מנדיב המרומם, עד יורד תחתיות, מעשיר וקצין, עד פורש כפים, מגביר נכבד ושוע, עד המסכן אשר חכמתו בזויה, ממקרי דרדקי, עד יושב על כסא ההוראה, אם לא יהגה לעלות על מסילה אשר עולה בית אל, ויפנה במסילה השנית העולה גבעתה, כלם יעלו על גרם מעלות הגבהות, וידמו בנפשם כי כבודם הוא משענם, ויקרתם הוא מעוזם:", + "הנדיב המרומם, בקנותו שם כי גדול הוא בעשרו אף כי הליכות ביתו צופיה, הלא יוכל להגדיל עזבונו ומערבו, שפק עביטתו ישיג, באוצר העביטה לא יחסר בטחונו, יטעום טובת סחרו, וירב מרכולתו:", + "הפורש כפים, כי יקנה שם רצוי כי הגון הוא, על אחת שנים יוסיף לאסוף בקבצו קבץ:", + "מקרי דרדקי ומלמד להועיל, אם יעש שם פועל ובין פועלי עוז יתרשם וישמע שמעו, כי על תלמידיו יעשה רושם, אז חלף עבודתו משנה שכר שכיר יקח:", + "כל עושה מלאכה, החרש והנגר, הנפח והמסגר, צורף כסף ורוקע זהב, תופר ורצען, אורג ורוקם, וצובע צבע רקמתים, עד היוצר העושה מלאכתו על האבנים, בדחן ושדכן ורוקד רקודים, סורק וטוה ורודד רדידים, כל אלה אף אם פרי מלאכתו לא ישוה למלאכת רעהו הטוב ממנו, ואף אם מלאכת רעהו תיטב כפלים, אך אם שמו יעלה עליו ולשם טוב ונבחר יגיע הלא חלף עבודתו יקח על אחת שבעתים:", + "ולא רק בשם טוב ירצה האדם להתכתר, אף גם בשם רע אשר ידמה אנוש כי על ידו יגיע לעשות פרי, גם בו ישיש ויגיל כי הגיע עדהו:", + "המקבלים להספיק לאפסניא ולבנות ולגדור ולבנות גשרים ולתקן דרכי המדינה וקוני ממקנה המדינה, מה ינעם לו אם יקנה שם נוקם ונוטר ובעל חימה לא ישוב מפני כל, הלא ישמח בחלקו ויגיל בשמו כי הוא כלביא וכליש גבור בבהמה, וכשחל סביבות שניו אימה, ולא יביט לנזק ואבדון כסף והון רב ודי בזיון אשר יאבד על אבן הלקח בקנותו דבר האבוד, למען ידעו כי לא יעמדו נגדו כי כל אשר יקום עמו ירשיע:", + "אף היושב על כס המשפט ומרוה גם יורה, תופס תורה ועטוף יראה עסקן במצות ומאריך בתפלה, שונא בצע מעשקות, משוחד מעלים עיניו, גם הוא מבעלי התשובה להשיב כדת מה יעשו ישראל:", + "אך אם אינו איש חיל, ולא און לו להגביר חילים לבטוח בה', ויאמר בלבו כחו ועוצם ידו יעשה לו חיל, וירצה לבצר מבטח עוזו, מה יתן ומה יוסיף לו יראתו החסרה ותפלתו לא זכה, הלא יחסרו לו מעלות הדרושים לשלימותו, הלא ראשית מעלות אנוש להבחר ולעמוד בראש, כי יהיה איש חיל עשיר בדעת ואל תקצר נפשו ודעתו מלבטוח בה' עושהו, והוא לא כן עמדו, לזאת יתאמץ לבנות לו מבצרים, לבצר מבטח עוזו, וירצה לעשות לו חיל בכחו ועוצם ידו, ואף כי לא ירצה לצבור כחול כסף וזהב הטבוע בצלמי צורה:", + "אך חליפות עזבונו תמורת כסף והזהב, יבן לו מגדל עוז, בכבודו ייסדנו, ובגאותו יציב דלתיה, את קירותיו עשה גאוה, וצפוי ראשו גאון, ממסד עד הטפחות בתפארת השם, ובו שם מבטח עוזו, כי מה לו לכסף המנוי והצרור הצריך פקידה ושימור, אם חדשים לבקרים יגיעהו כסף תועפות וזהב תנופה, הלא כחול אסף כבוד, וכעפר חוצות גבהות, הלא זה ימציא לו טרפו במדה גדושה, ובהם ימצא מחיתו די שפוקו, וכל עיר תדרוש למנהל, הלא הוא ראשונה יחשב, כל ריב וכל מצה, הלא על ידו יבוצע:", + "והיה כי יגיע לקנות השם הנכבד העולה על גבי אפיקי מגיניו, יבנה לו משכנות בטוחים, ומבצרים אשר בהם יתחזק, למען יהיה בטוח על צרכיו בשפק לכל ימיו:", + "ולכן אף כי מלאת שפקו ישפיק לו מסת צרכיו, כבשים ללבושו, ודי חלב עזים ללחמו, אכן לחוסר אמונתו, יעוז בהותו, וירבה תוצאות ביתו, ותחת כי ישפיק באגורה אחת ליום, ירבה להרחיב גבול ביתו להגיע לצורך אדרכמוני זהב, יען לא יבטח גם על אגורת כסף, אך בזה בטח לבו בהרחיבו גבול ביתו, אף כי תרב דאגתו, אכן בגדלו שמו יבטח כי כסף תועפות לו כי יתחתן את אחד בעלי הכיס אשר יתן עיניו בו אף אם לא יתהלך במישרים:", + "ובזה יכבד את בניו בעושר, אשר לדעתו הוא תכלית האושר, אף אם הוא לא ביושר, את בנותיו יתן לבני חורים ואילי ארץ, ולא יביט אף אם הם מפורצי פרץ, ואף אם הרוה את הצמאה, יספק ולפני ארי יכפתנה, ירכיב ענבי הגפן בענפי החור, וארז הלבנון עם האטד, ויאחז במשל העולה בפי כסילים, מה לי ליחוס אשר הוא על בית הקברות אם בביתו יצר צרות, ויעל החוח בידו, כאשר יעלה ביד אשר יתן בכיס עיניו:", + "ולא ישים על לב, הלא אבינו הזקן אברהם אשר ה' אמר עליו כי ידעתיו ואהבו, ולא הזכיר לו אהבתו חלף עשר נסיונות אשר נסהו, רק למען אשר יצוה את בניו ואת ביתו אחריו, ועל זה עוררו חכמינו ז\"ל את האדם לישא בת ת\"ח ואף להשיא בתו לת\"ח למען ידע כי שלום אהלו, ויפקד נוהו, ואף גם לזה לא ישימו לב, כי יפרד לצאת מכללו של זקננו אב המון, ויתמכרו ליתן את הילד בהון, ואת הילדה מכרו בנדן אשר הסתו בת אתבעל אשת בל חזה שמש, הוא חמדתו יצר הממון:", + "כי כל אלה ימציאו לו עזבונו לבטוח בהם למצוא מנוח, לעת ייגע מכח, ואף בעת מחיתו בו תבגוד ותעזבנו, הם יעמדו לכלכלו די כבודו:", + "והן כל אלה לדעתו למערבו יעמדו, אך אם יקנה שם במערכתו, כי רק יחיד הוא במעלתו:", + "ולכן יכרע לכבודו, ויעבוד לגבהותו, ויזבח לבמת רמתו, ויקטר לגאונו, כי בהם יתרון לחלקו והליכות ביתו צופיה:", + "וכל אלה אם כי לא בשאט נפש יעשו זר מעשיהם, ולא בדעת וחשבון, כי לו חכמו וישכילו, הלא ראו כי לא רק לימים הבאים בעולם הנעלה לא יצדקו ולא יצליחו, אף גם במועדם ובזמנם, הלא תיטב לפניהם עצת התורה והמצוה, ללכת בנתיבותיה, לשמור עצמותיה, אז ימצאו מנוחה ומרגעה נעימות נצח:", + "אכן יצר לב האדם הרע מנעוריו, צופה עליו ומבקש להעבירו מדרך היושר, ומרבה עליו המון חשקות וחמדות ענין הרע, וכדלף טורד כן יערוף עליו להטותו ברוב לקחו, וימלא כל יצירי גוו באהבת שוגה, וממול ערפו כהולם פעם יהלמנו כבכשיל וכלפות, ולא יניחנו רגע בלעו רקו, עדי ידהמנו בהגרילו כאיש נדהם אשר ימשך אחר מנהיגו אשר ינהגנו, ימליך עליו מלך זקן וכסיל הוא יצרו הרע, אשר לא בגודל חכמתו יוגבר על איש להטותו, כי לא חכם הוא, אך בעוצם שקידתו יפיל חלכאים, ויעבוד בהם עבודתו פרך עדי לא יניחנו לחשב דרכיו מה יוטב לפניו, ויתאר לעיניו בשרד, כי כל אלה למערבו יעמדו אך אם יעמוד בשם הגדול שבגדולים:", + "ובגלל זה הדבר נאלץ להחזיק במעוזו, ואף אם יסיר מני אורח בשגגות תלמוד בהעותו, וגם כי הודע אליו אשמתו, ואף אם נפשו עליו עגומה, לא יאות לפניו להודות ולהודיע צערו לרבים כי באה המכשלה תחת ידו, ולומר דברים שאמרתי טעות הם בידי, ומעתה אתחנן כי יהיה אלהים עמדי, ויצילנו מבא בדמים והושע ידי, אכן יתעשת ויאמר הלא כל ערבותי הוא כבודי המפונק אצלי מנוער, ומכירי ליחיד בעולם יכירני, כי למדתי חכמה הרבה, והנני חכם מכל אדם, אף הרוח ינוח עלי ואנבא, ולא אוסיף לומר כי טעות טעיתי, ורוח רעיתי, ואדם הקנני מנעורי, הלא לבן אדם יחשבוני, וכגורל כל אדם גורלי, וכמשגה כל אדם אשגה, וערך עזבוני ירד עשר מעלות אחורנית, וגם בעיני אוהבי ואהובי כאדם אשר יסודו מעפר אחשב, וזה נידון יוצא לפקוח נפש, כי נידון בכבודו, ונפשו תלוי בה, וגם יצטדק כי כבודו הוא כבוד התורה מן השמים, ואיך יחלל כבוד התורה, וגם דרכי השלום ימצא בזה, וידון שמצוה לשנות:", + "וכן במצוה שהוא בקום ועשה, אם לא הוא יהיה המעורר ורק איש זולתו יעוררנה, יבוש לקיימה, כי יאמרו שלא הוא היה המעורר והמקיץ, א\"כ יש גדול ממנו, ולא הוא הראשון שבראשונים שאין למעלה הימנו:", + "ואף כי בזה יכול לחרוץ משפטו, כמאמר חז\"ל במס' ר\"ה (כה:) אשרי הדור שהגדולים נשמעין לקטנים, אכן יען לא הכל יודעין מאמר חז\"ל, ולא לכל הוא גלוי, לא לנשים ועמי הארץ, והנידון בכבודו יחפוץ להתכבד אף מפחותי ערך, וידמה לו כי מהם יחסר לו כבוד בחצרות כבודו, ולא ישוה לו שכר המצוה בנזק כבודו המדומה, ויפלס בדעתו כי כאשר יקיים המצוה אשר עוררה זולתו, יאמר דלת העם ראו כי החל לקיים מצוה אשר עוררה רעהו הגדול ממנו, הלא אז יפלח חץ הקנאה את כבודו:", + "ולא יפלאו בעיני עדת עם קודש דברי אלה הנאמנים, ולא תאמרו איך נאמין כזאת על פארי עדתינו הנודעים בשם לתהלה, כי ימנעו ממצות ה' חלף כבוד המדומה, אכן הביטו נא מראש מקדם מלך הראשון על ישראל בהתחלק עם ישראל מיהודה, הלא מהולל בקרא לגבור חיל, כדכתיב (מלכים א י״א:כ״ח) והאיש ירבעם גבור חיל וגו' וגבור חיל הכתוב במקרא, לא על גבורת כח נאמר כי אם בתורה, וכמו שנדרש במס' סנהדרין (קב.) תורתו של ירבעם לא היה בה שום דופי, וכל תלמידי חכמים דומין לפניו כעשבי השדה יעו\"ש, ונבחר מעשרת השבטים על פי נבואת ה' על ידי אחיה השילוני, ובכל זה רשת גסות רוחו טרדתו מן העולם, כמו שאמרו חז\"ל (שם קא:), ואם כן לא יתפלא כי כן יפרוץ כל לובש מעטפת תהלה, בבואו לערוך מערכתו, כי כל העולם נעשה לפניו כמישור, אם שלש אלה הנאמרים למטה יעשה לו, ויצא ויטעון ברכות בכל מידי דמיטיב ואף נקה ינקה עצמו מכל אשמה ועון:", + "הראשון, לבוש צדקה יעטוף בגמילות חסד להתיר כל נאסר בחרצו משפטו כי כל צרכיו המה פקוח נפש, ואף אם רק אגוזי פרך ורמוני בדן יחסר לו גם המה לפקוח נפשו יחשב, וא\"כ אין לך דבר שעומד כנגדו שאין לך דבר שעומד בפני פקוח נפש:", + "השני, כל דבוריו הם מפני דרכי שלום, ואם כן הוא, אין לך דבר שקר שלא יורשה לדבר, ובזה אין להציל מפיו דבר אמת לעולם:", + "השלישי, כל צרכיו וכבודו, הוא צרכי וכבוד שמים, ועל כבודו לא ישים עין, רק על כבוד שמים. ולכן יכול לדון יחיד ולהצטדק לפני כל באי עולם בכל ענין שאינו נוגע בשום דבר, וחילול כבודו הוא חילול השם:", + "וכבר כתב רבינו יונה בשער התשובה (שער השלישי סי' קס) וענין שונאי השם נמצא לפעמים גם באנשים שהם עושים המצות ונזהרים מכל עבירה במעשה ובלשון, אם נפשם רעה ובקרב לבם יקשה להם, באשר חבריהם עוסקים בתורה, וירע בעיניהם בהיות בני אדם עובדים את ה' ויראים מלפניו כו' יעו\"ש נעימות לשונו הקדוש:", + "אף יש מהם מתחפשים כי לא יהנו מכבוד התורה. ובזה יפטרו מכל משא ציבור ואומרים שאינם ערבים:", + "ובאמת מצינו במס' ברכות (יז:) הרוצה שלא להנות לא יהנה כשמואל, והרוצה להנות יהנה כאלישע, שבשניהם יש מדות מיוחדות ואם שניהם ביושר לבב. שניהם טובים, וכל הרוצה יבחר לו כפי מדתו ומקומו ושעתו, שלא נבחר מפי חכמים איזהו יבחר ויבור לו האדם, אכן הנהנה יהנה כאלישע שהכל ראו וידעו שנהנה, וגם שילם טובה למי שנהנה ממנו והכיר טובתו, אכן במשפט לא החניף למי שנהנה ממנו ולא הכיר פניו ושפט משפט צדק ויושר, והרוצה שלא להנות לא יהנה כשמואל שלא נהנה מאומה ותשובתו הרמתה כי שם ביתו:", + "אכן עתה רבו הנהנים במדה גדושה, מתחפשין עצמן שלא יהנו משום אדם, ובהחבא מטילין עצמן על הציבור בתחבולות שונות על ידי חזניהם וסופריהם, ומטילין מלאותם על בעלי בתים לכלכל עסקיו להעביטנו די מחסורו אשר כל יום יוגדל לרגל עזבונו, וגורם בזה כמה רעות כדאיתא במס' סוטה (מז:) משרבו מטילי מלאי על בעלי בתים כו' יעו\"ש, ועל ידי חזניו וסופריו מכריח כל קונה כי ממנו יקנה, לרקחות, וטבחות, בנין בתים, ומנת דודים, ומתן רעים, ובכל אשר יבא לפניו יאמר הרי איני נהנה על דלת העם יעמוס אכף סבלו לישא משאו בלי שום הכרת טובה. ובכל מקום שירצו למלט משא כי רב הוא, והנוגשים אצים. חזניו וסופריו יאמרו, הלא אל יהנה אדונינו מאדם, ולמה לא תטה שכמך לישא אכף סבל משאו לחרוש חרישו ולקצור קצירו ואף כי יקר מפדיון נפשם שבעתים:", + "בביתו איפה ואיפה אבן ואבן גדולה וקטנה, להגדיל אשמה זולתו הקטנה עד שמי רום וכוכביהם, אם יקלע ויחטיא המטרה בשערה, יגדיל עליו סופה וסערה, ולהקטין אשמתו בהתירו לעצמו ולאחרים כל דבר נאסר ולמנוע עצמו ואחרים מכל דבר מצוה:", + "וזה אמרם במס' שבת (קלט.) אם ראית דור שצרות רבות באות עליו, צא ובדוק בדייני ישראל יעו\"ש:", + "וראו מה שכתב הגאון בעל כלי יקר ז\"ל בספרו אורח לחיים בהקדמתו בעמוד השלישי, כת ראשונה רועי ישראל מנסרי נסרים, שררך אגן הסהרים, אשר אגודות מוטה מתירים, המוכתרים בכל ג' זירים, אשר מעולם אנשי השם המה הגבורים, גבורי כח ורב תבואות בכח שורים, אשר למחיה שלחם אלהים לאסוף בעמרים, ולנהג את הצאן אחר המדברים, המה היו קצתם בעוכרם נטשו הצאן הנשארים, וילכו לרעות את עצמן כיקר כרים, ביותרת הכבוד וחשוקיהם כסף צורים, זהב ורב פנינים צבורים זהב סגורים, החוזר בעולם ככדורים, ומאיש לאיש מתגנדרים, שני אלה חברו בעצת נבערים, בחשבם שעל ידי הלימוד ישיגום בה תורים, ובדור שהתורה חביבה שהלומדים מבזרים,הנה עכ\"פ עצם הלמוד אין לו שחרית עשה יעשה לו כנפים וסנפירים, והלמוד שט ופורח באוירים, מדלג על הרי בתרים, לבתר ולחלק כל פשט לגזרים, לעשות מעשה חדודין להתיר הקשרים, זה יקרא סיני ועוקר הרים ומשרי הקטרים וכו', ואם אמרתי אלך לי אל הר המורים, בני ציון היקרים, הממונים והמלצרים, אשר יהיה לך הזכרים החרש והמסגרים, גבורי כח העומדים על המשמרים, לחזק בדק בית ישראל כמזופף בכופרים, מסיעין על קצתם העוברים, אין עונשין אלא אם כן מזהירין ומתרים, עושין חיזוק לדבריהם וישימו בארץ משטרים, דברי חכמים כדרבונות וכמסמרים, להעמיד יתד תקועה במקום נאמן נבררים, כאשר ישאו היונק האומנים וההורים, והנה רובם אנשים מדינים סוחרים, אשר תמיד תועלת עצמם דורשין ופותרים, ובחנם על הציבור משתררים, ומקצתם אדרבה נעשו להם לצוררים, כנבואת ישעיה שריך סוררים, אשר עליהם נאמר לא תטע לך אשרים, אשר אפשיטי דספרי מזוירים, ואפן כה וכה והנה אין מתום בבשרים, מכף רגל ועד ראש והפדרים, כל עצמות וכל איברים, כלו סג יחדיו נאלחו ובהם מתעמרים, בארץ אופל ולא סדרים, ונשתעבדו המחוררים, לקבל עליהם עולם כגמל היוצא באפסרים, כי על ידי פרוטות ואסרים, יקדימו המאוחרים, וכרם ה' אשר מסר לנטורי קרתא וסנטירי\"ם, ויקו לעשות ענבים וחימרים, והנה עלה כלו קמשונים ודרדרים, וכל אחד על חבירו בערמה יערים, ומלאה פני תבל שונאים וערים, ואל תופע עליו נהרים יעויין שם:", + "ואם ישאל השואל הכי נסך רוח עועים בכל אשר ינהו אחריהם, כי רבים הם הכי מלאו שכרון ויעצמו עיניהם אחר מתעיהם, הלא שוב תשיב לו תשובת חכמי הנגב אשר השיבו לאלכסנדר מוקדון במס' תמיד (לב.) שטנא נצח, וכמו שפירש\"י ז\"ל (שם) שאין ראיה מרבים, כי השטן הוא המתעה ומטעה את הרבים, ותהי האמת נעדרת יעו\"ש:", + "ומה גם מאמר חז\"ל במס' ב\"ב (קסה:) רובם בגזל, וכל החפץ לעשוק ולאסוף הון ממארה, ינהו אחר מקיליהם אשר יגידו להם, כמאמר חז\"ל במס' פסחים (נב:) ומקלו יגיד לו כל המיקל לו מגיד לו, וזה הוא מעשה השטן ובזה שטנא נצח:", + "ומעתה אחר שנתבאר כל זאת, ודאי אין לדון משתיקתם, מאחר ששתיקתם בזה הוא שלא כד\"ת ולא לחכמה יחשב, ואקוה שמעתה כלל ישראל עם קודש אשר אין ידיהם אסורות בעבותות קורי עכביש, ללכת אחר ההבל, ורק עיניהם לנוכח יביטו, ולבם ברשותם לראות ולהבין מה שלפניהם, להיות חרד על דבר ה' ומצותיו, ישימו לב לקיים מצות התכלת:", + "ועם כל אלה לא אתפאר ולא אתהלל בזה כמפתח, כי לא מפתח אני זולתי חוגר, כי כאשר עזרני ה' עד הנה, כן הנני מתפלל וברך אכרע לפני צורי וקוני, הריני נותן הודאה על לשעבר ומתפלל על להבא, שלא יעזבני חסדו לנצח, ויזכני ויחנני להגדיל ולהרבות תורה ומצוות ובית נאמן יבנה לי בבנים ובני בנים זכרים רבים עוסקים בתורה ומצות, ונגדיל שמו הגדול הגבור והנורא שנקרא עלינו מתוך הצלחה והרוחה והרחבה, ויפרוץ גבולי וגבול זרעי בתלמידים חכמים אוהבי לקח ומקשיבים ואוהבי תורה ומצות:", + "ובזה אבטח בה' הרועה אותי מעודי, כי כל חכמים מביני מדע יראו ויתבוננו יבינו זאת הנרשמת ויכירו דבר אמת, ברית החותמת והפתילים, ישימו שכל ויקראו הכתוב ופתיל תכלת, על כנפי כסותם יעשו גדילים. וקראתי המאמר הנוכחי בשם עין התכלת, כי בו נתבאר בביאור מזוקק שבעתים, חיוב ומצות הטלת התכלת שהוצאנו לאורה, והוסר חשכת ענן המונעים מלקיים מצות התכלת, וזה המאמר יכלול שלשה פרטים:", + "הפרט הראשון סובב הולך על סדר המאמר פתיל תכלת, ובו מ\"ו סעיפים: הפרט השני קצת תשובות שאינם על סדר מאמר הנ\"ל, ובו ג' סעיפים: הפרט השלישי קצת ביאור בפנימיות ענין התכלת, ובו ג' סעיפים: " + ], + "First Article": [ + [ + "בביאור דברינו במאמר פתיל תכלת, הן ממה שהקיפוני חבילות תשובות מהשואלים דבר ה' זו הלכה, והן ממה שראינו להוסיף בדברינו לאשר קצרנו אז במאמרנו, בכדי שלא להאריך על המעיין", + "בלשון הרמב\"ם ז\"ל (הלכות ציצית פ\"ב הלכה ב'), ובים המלח הוא מצוי, וביארנו במאמר שפוני טמוני חול, שכוונתו על ים הגדול. והוספנו ביאור וראיה לזה במאמר פתיל תכלת (פרט ראשון סוף סימן א' עמ' מ\"ג) יעו\"ש, ונראה שהרמב\"ם ז\"ל תפס בזה לשונו, מלשון תרגום דרב יוסף (דברי הימים ב י״ג:ה׳), לו ולבניו ברית מלח ותרגמיה רב יוסף ליה ולבנוי קים מלח היכמא דמוי דימא לית אפשר דמתמתקן לעלם כו', יעו\"ש דמפרש לשון מלח דקרא בים הגדול, ותהלה לקל בעיקר דברינו מצאנו חבר הגאון חיד\"א ז\"ל בספר נחל קדומים (פרשת תרומה), שכתב בפשיטות כן בשם הרמב\"ם ז\"ל, וכפי הנראה היתה הגירסא כן בספרי הרמב\"ם שלפניו ובים הגדול הוא מצוי, ועיין במעדני יו\"ט הל' כלאי בגדים (דין י\"ב אות א') דמפרש ג\"כ לשון שבים המלח שברא\"ש (שם) וברמב\"ם הל' כלאים (רפ\"י) שהכוונה על שאר ימים שהם מלוחים יעו\"ש.", + "והנה במאמרנו (שם) העלינו להשוות, הא דבפרקי דר' אליעזר וזוה\"ק מבואר שהחלזון יוצא מים כנרת, עם ש\"ס בבלי דמבואר שמציאת החלזון הוא בים הגדול, וכתבנו דמקור שורש בריאת החלזון הוא בים כנרת, ורק שעל ידי תוצאות וסילונות מתחת לארץ שיש מים כנרת לים הגדול הוא בא לים הגדול, וגידולו והתגלותו להיות ניצוד, הוא שמה בים הגדול, והפדר\"א וזוה\"ק מדברים ממקור שורש בריאת החלזון דהיא בים כנרת והש\"ס בבלי מדבר ממקום מציאותו והתגלותו להיות ניצוד יעו\"ש, ולכאורה עדיין הדברים מתמיהים, שבמקום מקור שורש בריאתו לא ימצא כלל, דהרי לא מצינו זכר כלל בש\"ס שהחלזון נמצא בים כנרת, אולם כעת נראה לנו, שבאמת קודם חורבן הבית היה נמצא בים כנרת, ורק מעת החורבן, שאז מעוף השמים ועד בהמה נדדו (ירמיהו ט׳:ט׳) כדאיתא במסכת שבת (דף קמה:), ועיין ירושלמי תענית (פ\"ד סוף הלכה ה) ובמדרש (סוף פתיחתא דאיכא רבתא) ודגים היאך גלו כו' דרך התהום חזרו, והגם דחזרו הא אמרינן (שם) כולן חזרו חוץ מקוליס האספנין, דכיון דלא שריר שדריה לא מצי סליק, וא\"כ חלזון זה שאין לו שדרה נמי לא היה יכול לחזור, להכי מאז לא נמצא בים כנרת רק בים הגדול, והגם דקאמר חוץ מקוליס האספנין, אפשר דלא נקט אלא מה שלא חזר מטהורים, אבל מה שלא חזר מטמאים לא מיירי ועיין חולין (סג:) וברש\"י ותוס' (שם ודף סו: ד\"ה כל), ולהכי בש\"ס בבלי דמיירי אחר חורבן הבית, לא נזכר ממציאת החלזון בים כנרת, דאז כבר לא היה נמצא החלזון בים כנרת רק בים הגדול.", + "וביותר ביאור בטעם העדר מציאת החלזון בים כנרת אחר החורבן, נראה בהקדם לישב סתירה עצומה שיש בענין ים כנרת וים הגדול, מש\"ס בבלי לש\"ס ירושלמי וכמה מדרשי חז\"ל, דהנה במסכת שבת (דף לה.) אברייתא דשיעור בין השמשות, דקתני, רבי נחמיה אמר כדי שיהלך אדם משתשקע החמה חצי מיל, קאמר עלה הש\"ס, אמר רבי חנינא הרוצה לידע שיעורו של רבי נחמיה, יניח חמה בראש הכרמל וירד ויטבול בים ויעלה, וזה שיעורו של רבי נחמיה, אמר רבי חייא הרוצה לראות בארה של מרים יעלה לראש הכרמל ויצפה ויראה כמין כברה בים, וזו היא בארה של מרים כו' יעו\"ש. מבואר מזה שבארה של מרים שהלכה עם ישראל במדבר, היא גנוזה בים הגדול, כידוע שהר הכרמל הוא במערב א\"י סמוך לים הגדול, וכדכתיב (ירמיהו מ״ו:י״ח) וככרמל בים יבוא, ואלו בירושלמי כלאים (פ\"ט הלכה ג) כתובות (פי\"ב ה\"ד) ובמדרש ויקרא רבא (פרשה כב) ובמדרש במדבר רבה ותנחומא (סוף פ' חקת) ובקהלת רבה (פרשה ה פסוק ויתרון ארץ) ובשוחר טוב (מזמור כד) ונשקפה על פני הישימון, כל מי שעולה להר ישימון (בשוחר טוב הגירסא הר נבו) ורואה כמין כברה בים טבריה, זו היא בארה של מרים כו' יעו\"ש, הרי מבואר שבארה של מרים גנוזה בים טבריה שהיא ים כנרת כידוע. שוב ראינו שהעיר בזה הרד\"ל בויקרא רבה (שם), וכתב דטעות סופר הוא בש\"ס דשבת, שטעה משיטפא דלישנא דלעיל מינה דאיירי בהר הכרמל, אבל באמת בהא צ\"ל הר ישימון יעו\"ש, ואין דעתנו העניה נוחה להגיה, ובפרט כאן דכל עיקר שיאייטיה דההיא מימרא הכא אינה אלא מפני דקאי בעליה להר הכרמל כמובן.", + "אמנם, באמת דברי תורה עניים במקומם ועשירים במקום אחר, לפי המבואר בתוספתא מס' סוכה (פ\"ג) ומייתי מינה בירושלמי שקלים (פ\"ו ה\"ב), למה נקרא שמו שער המים רבי אליעזר בן יעקב אומר בו מים מפכים ועתידין להיות יוצאין מתחת מפתן הבית, וכן הוא אומר (יחזקאל מ״ז:ב׳) והנה מים מפכים מן הכתף הימנית מלמד שמפכפכין ויוצאין כמפי הפך הזה כו', ואומר (זכריה י״ד:ז׳-ח׳) והיה ביום ההוא יצאו מים חיים מירושלים לאן הם הולכים לים הגדול לימה של טבריה ולימה של סדום כדי לרפאות את מימו שנאמר (יחזקאל שם) ויאמר אלי המים האלה יוצאים אל הגלילה הקדמונה זה ימה של סדום וירדו אל הערבה זה ימה של טבריה ובאו הימה אל הימה המוצאים ונרפאו המים זה ים הגדול, ואומר (שם) והיה כל נפש חיה אשר ישרץ אל כל אשר יבא שם נחלים יחיה והיה הדגה רבה מאד כי באו שמה המים האלה וירפאו וחי כל אשר יבא שמה הנחל, ואומר (שם) והיה יעמדו עליו דוגים מעין גדי ועד עין עגלים משטוח לחרמים יהיה למינה תהיה דגתם כדגת הים הגדול רבה מאד, ואומר (שם) ועל הנחל יעלה על שפתו מזה ומזה כל עץ מאכל וגו' כי מימיו מן המקדש המה יוצאין מלמד שכל מימי בראשית עתידים להיות יוצאים כמפי הפך הזה יעו\"ש, ומסיק עלה בירושלמי (שם) ניחא ימא רבה וימא דמלחא בשביל למתקן, כלומר ניחא הא דקתני כדי לרפאות מימו ימא רבה וימא דמלחא שהן מלוחים ואינם ראויים לשתיה, וצריכין רפואה למתקן שיהיו ראויים לשתיה ימא דטבריה בתמיה מאי רפואה בעי הא מתוקין אינון וראויין לשתיה, ומשני לרבות דגתם, דכתיב ביה והיה יעמדו עליו דוגים מעין גדי ועד עין עגלים משטוח לחרמים יהיה למינה תהיה דגתם כדגת הים רבה מאוד למיני מינים תהיה דגתם, דתני ארשב\"ג מעשה שהלכתי לציידון והביאו לפני יותר משלש מאות מיני דגים בתמחוי אחד יעו\"ש, והיינו דמפרשי לקראי מילי מילי. דקרא קמא בים הגדול קמשתעי, ועליו קאמר ונרפאו המים, שיהיו מימיו ראויין לשתיה, וקרא דבתר הכי והיה כל נפש חיה וגו' קמתשעי ברפואת ים המלח, שהוא ים המת והיינו דקאמר ביה כי באו שמה המים האלה וירפאו וחי כל אשר יבא שמה הנחל, וקרא דבתריה והיה יעמדו עליו דוגים וגו' משטוח לחרמים יהיה, קא משתעי ברפואת ים כנרת שהוא ימה של טבריה, שמימיו מתוקים וראויים לשתיה, כדמפורש בראשית רבה (פ\"ד) אלא שצריך רפואה לרבות דגתם כדכתיב ביה למינה תהיה דגתם כדגת הים הגדול רבה מאד, ודרשינן למיני מינים תהיה דגתם, לפי שרוב מיני דגים אינן מתקיימין ומתרבין אלא בים הגדול שמימיו מלוחים קצת, ולא כימה של סדום, לפי שמתמתק בעבים, כדאיתא במסכת (תענית ט:) ולזה יש בו ריבוי דגים כהא דתני ארשב\"ג מעשה שהלכתי לציידון שהוא בחוף ים הגדול והביאו לפני יותר משלש מאות מיני דגים בתמחוי אחד, אבל בימה של טבריה שמימיו מתוקין אין בו ברכת שפע ריבוי דגים, ולעתיד יתרפא ע\"י מעין היוצא מן המקדש, שיהא בו שפע ריבוי דגים כבים הגדול:", + "הנה מבואר מכל זה, שים כנרת אין בו ריבוי וברכה דדגים, וצריך שיתרפא ע\"י מעין היוצא מן המקדש לעתיד, ולכאורה הרי במסכת (ברכות מד:) דחשיב שבח פירות גינוסר, דהיינו פירות ארץ ים כנרת, כדפי' רש\"י (שם) וחשיב נמי ריבוי דגים, וקאמר כי אתא רב דימי אמר עיר אחת היתה לו לינאי המלך בהר המלך שהיו מוציאין ממנה ששים רבוא ספלי טרית לקוצצי תאנים מערב שבת לערב שבת יעו\"ש, הרי שהיה ריבוי וברכה דדגים בים כנרת, אמנם הדבר נכון מאד, שהרי בתוספתא דסוכה (שם) מסיים וכך היתה הבאר שהיתה עם ישראל במדבר דומה לסלע מלא פי כברה מפכפכת ועולה כמפי הפך הזה כו', וגם היא סובבת את כל מחנה ישראל ומשקה את כל הישימון והיא נעשית נחלים שנאמר נחלים ישטופו, וכן מים מתמצין הימנה והיא נעשית נחל גדול והולכין לים הגדול ומביאין משם כל חמדת העולם, שנאמר לא חסרת דבר ע\"כ יעו\"ש, ובספרי בהעלותך (פסקא צה) אם את כל דגי הים יאסף להם ומצא להם והלא הלכה עמהם באר במדבר והיתה מעלה להם דגים שמנים יותר מצרכם כו' יעו\"ש, והדבר יותר מבואר בברייתא דמלאכת המשכן עתיקתא, הובא בילקוט סו\"פ פקודי (רמז תכו) יעו\"ש, מבואר שבארה של מרים היתה בה סגולה זו של מעין היוצא מן המקדש לעתיד, לענין התרבות שפע ברכת הדגים והפירות, ומעתה שפיר בזמן הבית היה התרבות הדגים בים כנרת על ידי בארה של מרים כמבואר בירושלמי ומדרשים הנ\"ל על פסוק ונשקפה על פני הישימון, שבארה של מרים היתה גנוזה בים כנרת, ורק אח\"כ בשעת חורבן שאז מעוף השמים ועד בהמה נדדו וגלו הדגים כנ\"ל, אז ניטל בארה של מרים מים כנרת ונגנזה בים הגדול סמוך להר הכרמל, ומאז צריך ים כנרת רפואה ויתרפא לעתיד על ידי מעין היוצא מן המקדש כנ\"ל, ומעתה אין כאן שום סתירה מירושלמי ומדרשים הנ\"ל, להאי דש\"ס בבלי במס' שבת הנ\"ל, דהירושלמי ומדרשים הנ\"ל קאי על פסוק ונשקפה על פני הישימון, דהיינו שעת כניסת ישראל לארץ, שאז נגנזה בארה של מרים בים כנרת עד שעת החורבן, וש\"ס שבת הנ\"ל קאי כמו שהוא עכשיו אחר החורבן, שניטלה בארה של מרים מים כנרת ונגנזה בים הגדול.", + "וכפי זה נתבאר טעם העדר מציאת החלזון מים כנרת אחר החורבן, דקודם החורבן שבארה של מרים היה גנוז בים כנרת, היה החלזון מצוי בים כנרת, שעל ידי סגולת בארה של מרים, היה החלזון מתקיים ומתרבה בים כנרת, הגם שמימיו מתוקין, אבל מעת החורבן שניטל בארה של מרים מים כנרת, אין החלזון מצוי בים כנרת, שאינו יכול להתרבות ולהתקיים במים מתוקין.", + "וכל ענין זה מבואר להדיא להמסתכל בעינא פקיחא, בזוה\"ק (בהעלותך קנ. ושם) בחולקיה דזבולון ימא וכנסת ישראל אקרי ים כנרת והכי אתחזי דהא תכלת נפיק מתמן ואוקמוה דהא לתתא כגוונא דלעילא ים כנרת לעילא ים כנרת לתתא תכלת לעילא תכלת לתתא וכלא באתר חד כו' באר חפרוה שרים כרוה נדיבי עם באר דא כנסת ישראל כו' ואקרי באר ואקרי ים כו' באר דמרים כו' יעו\"ש, ולכאורה יפלא מאי שיאייטיה דבאר מרים לכאן דקאי בים כנרת, ולזאת העיר באמת המגיה לומר שקודם הדיבור באר חפרוה שרים נשמט התחלת המאמר, אכן לפי מה שנתבאר מירושלמי ומדרשי חז\"ל, באמת עיקר רבותיה דים כנרת, הוא על ידי בארה של מרים, שגנוז ביה, וסיים הזוה\"ק (שם) ומיומא דגלתה כנסת ישראל בגלותא, כתיב (איוב י״ד:י״א) אזלו מים מני ים גו' יעו\"ש, והגם דבזוה\"ק מדבר באורות העליונים, כבר הקדים דהא לתתא כגוונא דלעילא, והיינו דלתתא נמי אזלו מים מני ים, שניטל משם בארה של מרים כדאמרן.\n" + ], + [ + "במה שכתבנו במאמר פתיל תכלת (עמ' מ\"ג סימן ב) ובמראה גופו הדומה לתכלת וים. יש להעיר לכאורה, לפי מה שהקדמנו בפתיחת דברינו (שם), שזה החלזון שמצאנו מראה גוו ישתנה בכל רגע וצבע מפני צבע יחלוף, ויבא לפעמים תכלת בהיר ולפעמים כהה, ומעורב בו מעט ירוק חלמוני כו', וא\"כ האיך כיילו חז\"ל לומר עליו גופו דומה לים, הרי הים במצב אחד עומד במראה כעין התכלת, כדאמרינן תכלת דומה לים. אמנם הדבר נכון מאד, דגם הים אינו עומד במצב אחד, ומחליף גווניו על ידי תנועת גליו שנעים ונדים, כדאמרינן במס' סוכה (נא:) על בנין הורדוס, במאי בנייה באבני שישא כוחלא ומרמרא דמיתחזי כאדותא דימא יעו\"ש, אלא שבכל התחלפות גווניו נראה בו מראה תכלת, וגם מראית הרקיע דאמרינן תכלת דומה לים וים דומה לרקיע מתחלף גווניו כדאמרינן במדרש (בראשית רבה פ\"ד) ויקרא אלקים לרקיע שמים, סמים, מה סמין הללו מהן ירוקין מהן אדומים מהן שחורים ומהן לבנים, כך שמים פעמים ירוקין פעמים אדומים פעמים שחורים פעמים לבנים יעו\"ש, מיהו בכל התחלפות גווניו, שהוא כפי לטישת זריחת אור השמש, מתנוצץ מתוכו מראה התכלת, וכבר כתב רש\"י ז\"ל על הא דאמרינן תכלת דומה לים וים דומה לרקיע, שאינו דומה ממש אלא דומה לדומה, עיין סוטה (יז.), וכן הוא מבואר להדיא בלשון הריטב\"א ז\"ל במס' חולין (פט.) יעו\"ש.\n" + ], + [ + "במה שנתבאר בדברינו (פתיל תכלת סי' ה עמ' מ\"ד) שהצב למינהו היינו מה שגדל בלבוש וכסוי. שמענו שיש מתמיהים בזה לומר מנא לן הא. הרי לא נזכר דבר זה כלל בדברי חז\"ל, שיש גדר פרטיי למין הצב שיהא גדל בכסוי דוקא. והנה לא עלינו תלונתם, שהרי כבר גם הגאון בעל תפארת ישראל ז\"ל הבין כן. אמנם באמת הדבר נכון מאד, שהרי בכל הנהו דכתיב בהו למינהו, דמרבינן מזה אף מה שאינו דומה לו, לא בשם ולא במראה, על כרחך צריך לומר שיש בו איזה תואר וגדר שמיחד אותם למין הכולל אותם למיניהם. כדמוכח במס' חולין (סה. ושם) גבי למינהו דארבה יעו\"ש. וגדר הזה יש להשיג במושג השם של הסוג, וכמו שמצינו (שם סג:) עורב זה עורב, את כל עורב להביא עורב העמקי, למינו להביא עורב הבא בראשי יונים, ופריך אמר מר עורב זה עורב אטו קמן קאי, אלא אימא עורב זה עורב אוכמא, וכן הוא אומר שחורות כעורב כו' ועורב הבא בראשי יונים דדמי רישיה לדיונה יעו\"ש ביאורו, דשם הסוג הוא עורב, שמורה על השחרות כלשון הכתוב שחורות כעורב, והוא מלשון ערב. ומדכתיב כל עורב דמשמע כל ששמו עורב מרבינן עורב העמקי, ולמינו מרבה אף עורב שאינו שחור ממש בכולו, כאותו דדמי רישיה לדיונה. וא\"כ הכא נמי כיון שערוד ובן הנפילים וסלמדנדרא אתרבי מלמינהו דצב על כרחך צריך לומר, דשם צב הוא שם תואר כללי להסוג בכלל, ואינו שם עצם פרטי למין מיוחד. וגדר התואר יש למצוא במושג השם צב שהוא לשון כיסוי, כדכתיב (במדבר ז׳:ג׳) שש עגלות צב, ואמרו חז\"ל במדרש רבה (שם) אין צב אלא מכוסות יעו\"ש והוא פשוט וברור.\n" + ], + [ + "בענין מה שחזקנו (פתיל תכלת עמ' מ\"ד) תמיהת הגאון תפארת ישראל, האיך צבעו מדם החלזון למלאכת המשכן, הרי הצב למינהו הוא משמנה שרצים האמורים בתורה, שדמן מטמא כבשרן. ותמהו עלן שנזדקקנו לטרוח בישוב קושיא זו, הרי הקושיא מעיקרא ליתא, דכאן בחלזון שטומאתו משום שרץ, והרי שרץ מטמא לח ואינו מטמא יבש, כמבואר במס' נדה (נד:) ושפיר אף עפ\"י שנטמא בשעת צביעה כשהיה לח, מ\"מ אחר כך כשנתייבש פסק ממנו טומאה, ושפיר היו יכולים להטביל ולטהר מטומאה שנטמא בשעת צביעה, מאחר שכבר נתייבשה הצבע ואין בה טומאה, והרב בעל תפארת ישראל בחנם קאתי עלה לתרץ מטעם בלוע שאין סופו לצאת, אולם אנן בעניותן דרכנו תמיד למשכוני נפשין אדרב ולהפך בזכותיה דצורבא מדרבנן, כי באמת תי' זה אין בו ממש, לא מיבעיא לשיטת התוס' רי\"ד ז\"ל במסכת נדה (סא:) גבי ש\"ז, דאעפ\"י שאינה מטמאה אחרים לאחר שיבשה הטפה, מכל מקום הבגד עצמו אינו טהור עד שתסתלק הטפה ממנו, שכיון שנפלה עליו בעודה לח, לעולם הוא טמא, אעפ\"י שהטבילו עד שיסתלק הטפה ממנו יעו\"ש, הובאו דבריו בחיבורנו סדרי טהרות מסכת כלים (ט. ושם), וא\"כ הכא נמי דכוותה, אע\"ג דיבש טהור היינו מלטמא אחרים, אבל הבגד עצמו שבו הדם אינו יוצא מידי טומאתו על ידי טבילה עד שיסתלק הדם ממנו לגמרי או יתבטל מחמת שאין סופו לצאת, אלא אפילו לאינך פוסקים שהבאנו (שם) ג\"כ עכ\"פ לא מיקרי יבש, אלא על ידי בדיקה דשריה מעת לעת כמבואר (שם), ובמס' נדה (נד:) וכל שלא הובחן מטמא מספק, ושפיר הוצרך הרב בעל תפארת ישראל לאתויי עלה בתירוצו מטעם בלוע שאין סופו לצאת.", + "הן אמת שיש להעיר בזה, לפי מה שביארנו בחיבורנו סדרי טהרות מס' כלים (קז. סוד\"ה ר\"י) דאפילו ביכול לחזור על ידי שריה מעת לעת, אם הוא באופן שיתבטל אז מטומאתו, מיקרי נמי אינו יכול לחזור לכמות שהיה, וא\"כ כאן אף שאפשר שיכול לחזור ללחותו על ידי תכבוסת בצפון, מ\"מ הרי יתבטל אז מטומאתו ע\"י התכבוסת, כמו שכתבו התוס' במס' נדה (סב. ד\"ה שהרי הקפיד עליו), ושוב הוי אינו יכול לחזור לכמות שהיה ואינו מטמא ושפיר מהני ליה טבילה, אכן גם זה אינו דכי קאמינא לטמויי אחרינא, אבל לטמויי גופיה לא קאמינא. דודאי כל זמן שיכול לחזור לכמות שהיה לכולי עלמא לא מיטהר בטבילה עד שיסתלק או יתייבש לגמרי, כמו להתוס' רי\"ד ביבש ממש שאינו יכול לחזור לכמות שהיה.", + "עוד תמהו עלן דבפשיטות לא קשיא מידי, דהצביעה במשכן היתה בעודה צמר או חוטין דלא מקבלי טומאה כלל, דאפילו שתי וערב דמטמא בנגעים אינו מטמא בשרצים, וא\"כ לא היתה כאן התחלת טומאה כלל ולא היו צריכין כלל לטבילה, דאחר כך כשנארג כבר היה יבש ופסקה טומאתו. אולם גם בהא לא דייקי ולא עייני שפיר. לא מיבעי לדעת הרמב\"ם ז\"ל ודעמיה המובא בחיבורנו סדרי טהרות מס' כלים (לג: ד\"ה יהודה) דהא דקתני מתני' במסכת נדה (לד:) ואם יכולין להשרות ולחזור לכמות שהן מטמאין לחים ומטמאין יבשין כו' קאי נמי אש\"ז וזוב ורוק וניע יעו\"ש, א\"כ פשוט דמה בכך שהיה הצביעה בעודה צמר או חוטין, מ\"מ הרי מיטמא כשנארג דאין לטהר משום שנתייבש טרם שנארג, דמאן מפיס שאינו חוזר ללחותו ע\"י שריה מעל\"ע. ולבחון ע\"י שריה מעל\"ע לא שייך כאן, דרק כשהוא בפני עצמו שייך לבחון ע\"י שריה, אבל כשנבלע בבגד שמא באמת לח הוא ע\"י שריה מעל\"ע וא\"כ טמא מספק וכנ\"ל. אלא אפילו לשיטת התוס' רי\"ד וראב\"ד המובא בחיבורנו (שם) דואם יכולין להשרות כו' קאי רק אשרץ ונבלה, אבל ש\"ז וזוב ורוק וניע מיד כשנתייבשו טהורים, ולא בעי בחינת שריה כלל יעו\"ש, דלכאורה שפיר יש לומר מכיון שנתייבש קודם אריגה לא מיטמא ולא בעי טבילה כלל, דדם שרץ אולי קלישתיה כש\"ז וזוב ורוק וניע, וקליש טפי מדם הנדה, והגם שדעת התוס' רי\"ד דהא דיבשו טהורים היינו מלטמא אחרים אבל הבגד עצמו שנפלה עליו הטיפה לא נטהר בטבילה עד שיסתלק לגמרי כנ\"ל. מיהו היינו בנפלה על הבגד בעודה לחה שנטמא הבגד, וכיון שבא לכלל טומאה שוב אינו יוצא מטומאתו עד שיסתלק, אבל בכאן שהצביעה היתה בצמר או בחוטין דלא מקבלי טומאה ונתייבש קודם אריגה, וכיון שמעולם לא בא לכלל טומאה ולא חל שם טומאה כלל על בגד זה, שפיר יש לומר דטהור ולא בעי טבילה כלל, גם כן לאו מילתא היא, דאע\"ג דצמר וחוטין לאו בר קבולי טומאה נינהו, הני מילי בצמר וחוטין דהדיוט, אבל צמר ופשתן שהוקדש לבגדי כהונה ודאי בר קבולי טומאה נינהו, מידי דהוי אעצים ולבונה, דאמרינן והבשר לרבות עצים ולבונה משום דחיבת הקודש מכשירתן לקבל טומאה, עיין בחיבורנו סדרי טהרות מסכת כלים (קנג: ד\"ה לא):", + "עוד שמענו בשם אחד מחכמי זמנינו, שתמה עלן שעמדנו כלל בקושיא זו, הרי במלאכת המשכן ודאי לא היו מקפידים על טומאה, ובלא\"ה היו בהם טמאי מתים ועדיין לא היה להם אפר פרה, דפרה הראשונה של משה נעשה ביום ג' להקמת המשכן כמבואר ספרי, ואין לומר דלטומאה שקודם הקמת המשכן לא היו צריכין לאפר פרה, דהא מפורש בקרא בפ' בהעלותך גבי לוים הזה עליהם מי חטאת, ומבואר בספרי וברש\"י שם לטהרם מטומאת מת, וכיון שבלא\"ה היה שם טומאה שוב לא היו מקפידין על שום טומאה אחרת, זה תורף התמיהה ששמענו אבל באמת מאן דמותיב הכי, יהיה מי שיהיה, לא חש לקמחיה כלל, דמהיכי תיתי בלי שום הכרח, לומר שמלאכת המשכן לא היתה בקדושה וטהרה מטומאת מת, דודאי ממה שנגעו או האהילו על מתים קודם מתן תורה קודם שהוזהרו על הטומאה לא נטמאו, והגם דאיתרבי קבר שלפני הדיבור לטומאה במסכת נזיר, היינו הנוגע בו או המאהיל עליו אחר שהוזהרו על הטומאה, אבל ממה שנגעו או האהילו קודם שהוזהרו על הטומאה לא נטמאו. ומשעת מתן תורה עד מעשה העגל נתבטל מהם מיתה, כדכתיב חרות על הלוחות ואמרינן במדרש חירות ממלאך המות, והגם שממעשה העגל נגזר עליהם מיתה, אבל כיון שכבר הוזהרו על הטומאה היו נזהרים מלטמא, ורק שבט לוי נטמאו בשעת מעשה העגל כדכתיב הרגו איש באחיו, ולזה הוצרכו הזייה. מיהו במעשה מלאכת המשכן לא נתעסקו, אלא אותן שנשמרו מלטמא למת.", + "איברא אנן בעניותין בחידושנו מכבר העירוני בזה, דלכאורה יש הכרח לזה שכל ישראל היו טמאי מתים קודם שהיה להם טהרת פרה אדומה, לפי מה דאיתא בתשובת מהר\"ם בר רבי ברוך (חלק ג סי' שצ) לתרץ הקושיא למ\"ד בשבת ניתנה תורה לישראל, היאך חזרו לאחוריהם י\"ב מילין כדאיתא במס' שבת (פח:), והשיב הא לא קשיה, דאפילו למ\"ד תחומין דאורייתא מוקפין היו ענני הכבוד והוי כמחיצת בני אדם כו', ואע\"ג דעננים של עכשיו אינם נחשבים בממש, עננים שלהם שאני, שהקיפן הקב\"ה להגן מפני האומות ובכל מקום שהיו הולכים היו ענני הכבוד עליהם יעו\"ש, ומעתה כיון דענני הכבוד חשיבי מחיצה לענין שבת, ממילא הוי נמי אהל וא\"כ נטמאו כל ישראל ממתי עגל מחמת אהל ענני הכבוד, דענני הכבוד היו עליהם מלמעלה ג\"כ, כדאיתא במכילתא פ' בשלח שבעה עננים כו' ואחד מלמעלן יעו\"ש.", + "שוב ראיתי בספר אחד הנדפס מחדש, דמייתי לה לתשובת מהר\"ם הלזו, ודחי לה כלאחר יד מסברא בעלמא דעננים אין בהם ממש. מיהו מלבד דבעניותין אין בידינו כח למדחי בסברא בעלמא דברי הרב מהר\"ם ב\"ב ז\"ל, שהיה מתקיפי קמאי, אכן באמת אישתמיטתיה לבעל הספר ההוא גמרא מפורשת במס' יבמות (עב:) ארבעים שנה שהיו ישראל במדבר לא נשבה להם רוח צפונית כו' דלא נבדור ענני הכבוד יעו\"ש, משמע מפורש שהיה בענני הכבוד ממש ושייך בהו בידור, וכן הוא משמעות לשון הפסיקתא הובא בילקוט (פ' עקב) ולא היו צריכין תכבוסת א\"ל ענני הכבוד היו מגהצין אותן יעו\"ש, וגיהוץ הוא ע\"י שיפשוף באבן ודבר קשה ועדיף מכיבוס, כדאמרינן בכתובות (דף י:) גיהוץ שלנו ככיבוס שלהם, ואי אמרת ניעבד גיהוץ מעברא ליה חומרתא יעו\"ש, ומדהשיב על ולא היו צריכין תכבוסת, ענני הכבוד היו מגהצין אותן, ולא השיב בלשון ענני הכבוד היו מכבסין אותן, משמע משום דקושטא קאמר שענני הכבוד היה בהם ממש, והיו משפשפין ומגהצים אותם, וכן מבואר להדיא בפסיקתא רבתא (פל\"ד פסקא דאנכי) ואכסך משי אמר הקב\"ה לישראל עשיתי אתכם ממש בעולם כך דרש ר' אייבו ורבי יהודה ברבי בנימין אומר אלו ענני הכבוד שהיו מקיפים אותם במדבר כמה שכתוב לא ימיש עמוד הענן יעו\"ש. ונראה שדורש משי לשון ממש כדדרש רבי אייבו, ומייתי ראיה מלשון לא ימיש שהיה בהם ממש, כמו שדרשו על וימש חושך, והרי הרב מהר\"ם ב\"ב אומר כן שהיו בהם ממש וחשיבי מחיצה ואהל. וא\"כ לכאורה היו כולם טמאי מתים משום טומאת אהל מהמתים שמתו בשעת מעשה העגל:", + "ואין לומר כיון דענני כבוד היו מתנדנדין ומתבדרין אם היה נושבת להם רוח צפונית, כדמשמע מהאי דיבמות הנ\"ל דלא נבדור ענני הכבוד, א\"כ הוי אהל רעוע כהאי דטלית המנפנפת במס' אהלות (פ\"ח מ\"ה) ולא שמיה אהל יעו\"ש, אכן זה אינו, חדא דאהל ענני הכבוד כיון דהוי על פי ה' חשוב קבוע ולא עראי, וכמו שנתבאר בחיבורנו סדרי טהרות מס' כלים (קמב. ד\"ה כלי עץ) מלשון הש\"ס עירובין (נה:) כיון דעל פי ה' יחנו כו' כמאן דקבוע להו דוכתא דמי ומכמה דוכתי יעו\"ש. ועוד דבאמת אהל ענני הכבוד לא היה מתנדנד כלל מפני הרוח שהרי רק רוח צפונית לא נשבה להן אבל שאר הרוחות היה מנשב להם והם חזקים יותר מרוח צפונית כדאמרינן במסכת גיטין (לא:) על רוח מזרחית בשעה שמנשבת משתקת כל הרוחות מפניה, ועיין תוס' (שם ד\"ה אי הכי) ואמרינן נמי (שם) ורוח דרומית קשה מכולן יעו\"ש, ולא היו ענני הכבוד מתנדנד ומתבדר מפניהם ועיין במסכת ב\"ב (כה:) והא דאמרינן ביבמות (שם) דלא נבדור ענני כבוד, הא כתבו התוס' (שם), לא משום דתקיפה דנוחה היא וטוב לנחבלים, אלא שמפזר העננים והעת יפה כו' יעו\"ש, ונראה דהיינו שרוח צפונית מייבשת רטיבות שבעננים ולזה מתפזרין, דענני כבוד נראה שהיה בהן ג\"כ רטיבות מים, כדמשמע בירושלמי ריש סוכה ר' יוחנן מדמי להו כאדם המשלח לחבירו חבית וקנקנים, ור\"ל מדמי לה כו' יעו\"ש, ובמדרש בראשית רבה (פי\"ב) הובא בתוס' מס' סוכה (יב. ד\"ה בפסולת), וכן משמע לשון הפסיקתא הנ\"ל ענני הכבוד היו מגהצין אותן וסתם גיהוץ הוא עם כיבוס. כלשון גיהוץ שלנו ככיבוס שלהם דמס' כתובות הנ\"ל ובמס' תענית (כט:) יעו\"ש, דהיינו גיהוץ שלנו עם כיבוס ככיבוס שלהם בלאו גיהוץ. ומה שמסיים בפסיקתא ואל תתמה אמיטון הזה אין מגהצין אותן אלא באור יעו\"ש היינו על הגיהוץ, שהכיבוס היה בגשם רטיבות המים שבעננים, והגיהוץ היה בגשם אור העננים, ואם היה רוח צפונית מנשבת היתה מתייבשת רטיבת המים שבעננים, והיו העננים מתפזרין, כדאיתא בזוה\"ק (וארא כד:) אש לסטר צפון כו' אש נפיק מצפון כו' יעו\"ש, וא\"כ שענני כבוד היה בהם ממש ולא היה הרוח מנדנדן כמו שנתבאר, שפיר היה אהל קבוע וחשיב אהל לטמא.", + "הן אמת, דמש\"ס שבת (צח) יש לדקדק לכאורה, דענני הכבוד לא היה בהם ממשות להאהיל דגרסינן התם, אמר רב שמואל בר יהודה אמר רב אבא אמר רב הונא אמר רב המעביר ד' אמות בר\"ה מקורה פטור לפי שאינו דומה לדגלי מדבר כו' יעו\"ש, ואם איתא שהיה בענני הכבוד ממשות להאהיל נידון כמו כן כתקרה לענין שבת דהוא הוא, ומאי לפי שאינו דומה לדגלי מדבר קאמר. והגם דבירושלמי מס' עירובין (פ\"ט ה\"ה) גרסינן אמר רב הונא אין ר\"ה מקורה ופליג עלה ר\"ש בר כרסנה וקאמר ולא מן המדבר למדת ומדבר מקורה היה, ופי' הקרבן עדה ז\"ל ולא מן המדבר למדת איזהו רה\"ר שחייבין עליו ומדבר מקורה היה, שהרי ענני הכבוד היו מקיפין אותו ושמעינן דאפילו רה\"ר מקורה חייב יעו\"ש, ופירושו עיקר בלשון הירושלמי דמה שפי' הפני משה, דפריך כקושיית הש\"ס בבלי (שם) איני והא עגלות דמקורות הויין ואמר רב משום רבי חייא עגלות תחתיהן וביניהן וצדיהן רה\"ר. דחוק מאד דכל כהאי גוונא הוי ליה לפרושי מילתא בהדיא, כיון שלא נזכר הך מימרא דרב כלל בירושלמי בשום דוכתא. וגם אי נחית להך מימרא דרב, כי קרא דחי וקאמר מתני' לא אמרה כן כו' הוי ליה לפרושי להך מימרא כדפרישנא לה בבבלי (שם). אכן בכל זאת מדקי\"ל הלכתא כרב הונא, וגם בירושלמי שם קדחי לדברי ר\"ש בן כרסנא מהלכה יעו\"ש, נראה לכאורה דלא חש לה לקושיא זו משום דנקיטא לן מילתא דענני הכבוד אין בהם ממשות שיהיה חשוב מקורה ויאהיל.", + "אולם באמת לא ניחא לן לומר דר\"ש בן כרסנא וסתמא דש\"ס ורב הונא פליגי במציאות, אי ענני כבוד היה בהם ממש, וכבר נתבאר שהיה בהם ממש, ועל כן נראה יותר לפרש פלוגתייהו על פי מה דתניא בספרי בהעלותך (פסקא פג) וענן ה' עליהם או כשם שמגין עליהם ביום כך מגין עליהם בלילה ת\"ל יומם, ביום מגין ואין מגין עליהם בלילה אמור מעתה עמוד הענן לא היה מגין עליהן בלילה ע\"כ. וכיון שמלאכת שבת ממלאכת המשכן גמרינן להו, והקמת המשכן לא היתה אלא ביום כדאמרינן במס' שבועות (טז:) שנאמר וביום הקים את המשכן ביום אתה מקימו בלילה אין אתה מקימו, להכי פריך ר\"ש בן כרסנא ולא מן המדבר למדת ומדבר מקורה היה. והש\"ס דלא חש לה, הוא משום דדוקא הקמת המשכן צריכה להיות ביום, אבל רוב מלאכת המשכן כפריקה והעברה היתה כשרה גם בלילה, ועל אותה שעה הזהיר הכתוב שאז היה רה\"ר שאינו מקורה. אבל לענין טומאה מכיון שהוזקקנו לטומאה ע\"י שהאהילו עליהם ענני הכבוד ביום מהיכן נטהרו.", + "אמנם הדבר נכון מאד דבאמת לא מצינו שימות שום אחד מישראל בדור המדבר משעת מתן תורה עד אחר הקמת המשכן, שהרי עד מעשה העגל לא היה מיתה, כדאיתא במסכת ע\"ז (ה.), ואחר מעשה העגל עד הקמת המשכן לא מצינו מיתה זולת במעשה העגל, ואז נסתלקו ענני הכבוד, כדאיתא בתרגום יונתן על שיר השירים על פסוק עד שיפוח היום ונסו הצללים, עד ובזעירות יומיא עבידא בני ישראל ית עגלא דדהבא ואסתלקו ענני יקרא די מטללין עלויהון ואישתארו מפרסמן יעו\"ש, ושפיר דלא נטמאו באהל.", + "אלא דאכתי יש להעיר, דבהכרח היו כולם טמאי מתים מחמת אהל ענני הכבוד מארונו של יוסף שהיה בתוך המחנה, והגם דיש לומר דהוי קבר שלפני הדיבור דלא איתרבי במס' נזיר (נד:) אלא לנגיעה ולא לטמא באהל, מיהו הניחא לרבי שמעון במס' יבמות (סא:) דקברי עכו\"ם אינם מטמאין באהל, אבל לרבנן דקברי עכו\"ם מטמאין באהל מאי איכא למימר, ועוד אפילו לרבי שמעון נראה ברור דיוסף הצדיק עצמותיו הקדושים היו מטמאין באהל, לפי מה שכתבו התוס' במס' נזיר (שם) ובכמה דוכתי שהקשו למ\"ד קבר שלפני הדיבור אינו מטמא באהל,א\"כ למה רבי בנאה במס' ב\"ב (נח:) הוי מציין מערת המכפלה, הא אין מציינין על דבר שאינו מטמא באהל ותירצו דאברהם אבינו נקרא אדם, דכתיב האדם הגדול, וכן אדם הראשון ולהכי אין למעטם מקרא דאדם יעו\"ש, וא\"כ יוסף הצדיק נמי הא קרוי אדם, כדאיתא במדרש (שמות רבה פ\"כ) ויהי אנשים אשר היו טמאים לנפש אדם, ואין אדם אלא יוסף שנאמר (תהילים ע״ח:ס׳) אהל שכן באדם כו' יעו\"ש, וכן הוא מפורש ג\"כ בזוה\"ק (ויקהל רי\"ד:) ביוסף מה כתיב ויישם בארון כו', ומאן איהו דקאים ברזא דאדם מאן דנטיר אות קיימא קדישא יעו\"ש, וא\"כ פשיטא שהיה מטמא באהל שאין למעטו מקרא דאדם.", + "אמנם באמת גם זה אינו הכרח, ובאמת בחידושינו לסדרי טהרות מס' אהלות שנוציא לאור בעזהשי\"ת בקרוב, הבאנו מזה ראיה לשיטת הרמב\"ם ז\"ל בה' טומאת מת (פי\"ב ה\"ו) דמחלק בין ארון כלי לקבר בנין דדוקא קבר בנין מטמא באהל, אבל ארון כלי כל שיש בו חלל טפח בין הכיסוי להמת, חוצץ בפני הטומאה. והשתא שפיר ארונו של יוסף היה חוצץ בפני הטומאה ולא היה מטמא באהל, והגם דארונו של יוסף של מתכת היה כדאיתא במסכת סוטה (יג:) וחרב הרי הוא כחלל. מיהו היינו לטמא במגע ומשא, אבל לא באהל לשיטת הרמב\"ם ורמב\"ן ורוב הפוסקים, ואפילו לשיטת ר\"ת דחרב הרי הוא כחלל לטמא נמי באהל, יש לומר דארון בתוך ארון היה והפנימי היה של עץ. גם יש לומר דארונו של יוסף הוי עשוי לשמש עם הקרקע, שהרי היו נושאין אותו ע\"ד לקברו ולקבוע אותו בקרקע, והעשוי לשמש עם הקרקע, אעפ\"י שעדיין לא קבעו אינו מקבל טומאה, כמו שנתבאר בחיבורנו סדרי טהרות בכמה דוכתי וממילא לא שייך חרב הרי הוא כחלל, ורק משום קבר הרי הוי אהל כלי דחוצץ בפני הטומאה. וגם לשיטת הראב\"ד ז\"ל שאינו מחלק בין ארון כלי לקבר בנין, יש לומר דבקושטא נגד ארונו של יוסף היו ענני הכבוד פתוחים להוציא הטומאה. וכיון שאין לנו הכרח לומר שהיו טמאי מתים, פשיטא שכל מי שיש לו מוח בקדקדו לא יאמר דבר זה על דור חביב כדור המדבר שהיו כולם טמאי מתים ולא עשו את המשכן בטהרה. ומלבד כל זה לא ידענא מה ענין טומאת מת לשאר הטומאות, הרי טומאת מת הותרה או דחויה בציבור מה שאין כן שאר טומאות, וא\"כ אף לכשתמצא לומר שלא היו נזהרים במלאכת המשכן מטומאת מת, מיהו משארי טומאות ודאי היו נזהרים.\n" + ], + [ + "במה שהחזקנו קושית תפארת ישראל הנ\"ל, ודחינו (פתיל תכלת עמ' מ\"ד) תירוצו שתירץ דאחר שנבלע צביעת דם התכלת בהבגדי כהונה והיריעות כשנתייבש עד שלא יוכל לשרות ולצאת דתו לא מטמא עוד, באמת טבלו את הבגדי כהונה והיריעות לטהרם ממה שקבלו טומאה בשעת הצביעה שהיה עוד הדם לח, ודחינו תירוצו דאישתמיטתיה דברי התוס' במסכת זבחים (צה.) דתכלת יוצא על ידי צפון, וא\"כ יוכל לצאת הוא ומטמא ומה מהני טבילה, והניחא לרבי יוחנן במס' נדה (סא:) דקסבר אע\"ג דיכול לצאת אם הקפיד עליו אין אי לא לא שפיר, אלא לריש לקיש דקסבר כיון דיכול לצאת אע\"ג דלא הקפיד עליו,מאי איכא למימר יעו\"ש. עלה בדעתנו כעת להעמיד תירוצו, דעד כאן לא פליגי ר\"י ור\"ל התם, וקסבר ר\"ל כיון דיכול לצאת אע\"ג דלא הקפיד עליו טמא, אלא במעינות הזב או בדם הנדה, דמטמאין במשא וקא אתינן עלה לטהריה מטעם טומאה בלועה, דבמשא נמי לא מטמיא כדאמרינן במס' נדה (מב:) ובכמה דוכתי, בזה קסבר ר\"ל כיון דיכול לצאת לא הוי בלוע, ונהי דהוי בית הסתרים ולא מטמא במגע, במשא מיהת מיטמייא, אבל דם השרץ דאינו מטמא במשא אלא במגע, שפיר אע\"ג דיכול לצאת עכ\"פ בית הסתרים הוי ולא מטמא במגע ושפיר מהניא ליה טבילה על מה שקיבל טומאה בשעת הצביעה. מיהו גם זה אינו, לפי מה שנתבאר בשם התוס' רי\"ד דהבגד עצמו שנטמא אינו יוצא מידי טומאתו לגבי נפשיה עד שיסתלק ממנו הטפה. ועוד יש להאריך בזה הרבה על פי דברינו בסדרי טהרות מס' כלים (קו. ד\"ה אמר) יעו\"ש.\n" + ], + [ + "במה שדחינו (פתיל תכלת עמ' מ\"ד) תירוץ התפארת ישראל, דא\"כ מצאנו טבילה הכרחית לכל פרוכת שבמקדש מדאורייתא משום שנטמא מהצביעה, ולמה נדחקו המפרש במס' תמיד והר\"ב ז\"ל, בהא דתנן במס' שקלים (פ\"ח מ\"ה) גבי פרוכת ושלש מאות כהנים מטבילין אותה, לפרש דצורך טבילת הפרוכת היה, משום כלים הנגמרים בטהרה, שהיא טבילה מדרבנן משום מעלה. העירו קצת על דברינו דמשום הצביעה הרי היתה בעודה צמר או חוטין, וא\"כ היו יכולין להטביל את הצמר או החוטין, ולא להמתין עד אחר האריגה ולהצטרך לשלש מאות כהנים, ושפיר נדחקו המפרשים ז\"ל ע\"כ. ולאו כלום הוא. דאטו האריגה גורם הכבידות הרי הצמר והחוטין גורמים הכבידות ומה לי קודם אריגה מה לי לאחר אריגה, מאי אמרת שבעודן צמר או חוטין יכולין לחלוק ולהטביל כמה פעמים, אבל מה לי להרבות בטבילות או להרבות בגברי, ושפיר בפשיטות טפי הוי להו לפרש משום טבילה הכרחית מדאורייתא שנטמא מדם הצביעה.\n" + ], + [ + "אחר שביארנו (פתיל תכלת עמ' מ\"ז), דמלשון המדרש זעזע את המים והראהו את בן הנפילים, אין ראיה דבן הנפילים הוא גידולו במים, רק כיון שגידולו בארץ שתחת המים הוצרך לזעזע את המים להראותו. וכתבנו דבזה מיושב פירש\"י ז\"ל במס' חולין (קכז.), דפירש וכשהיה רבי עקיבא מגיע לפסוק זה כו' משום דמיירי בסלמנדרא ע\"כ, והוי קשיא לן אמאי לא קאמר משום דמיירי בבן הנפילים, לפי מה דמשמע מהמדרש דבן הנפילים גידולו במים, אכן לפי הנ\"ל ניחא, דבאמת בן הנפילים אין גידולו במים, כיון דמרבינן ליה לטומאה משום מינא דצב ע\"כ, על זה הקשו דלא הועלנו מידי, דמה בכך שאין גידולו במים, אבל הרי הוא מבריות היבשה והוי ליה לרש\"י ז\"ל לפרש כן כשהיה מגיע לפסוק זה משום דמיירי מבן הנפילים שהוא מבריות היבשה.", + "ואנו תמיהים, דנראה שהבינו דמלתא בעלמא הוא שהקשינו בפירש\"י ז\"ל, אמאי קאמר משום דמיירי בסלמנדרא ולא קאמר משום דמיירי בבן הנפילים. ואם כן בפשיטות הוי להו לאקשויי עלן מאי עדיפותיה למנקט משום דמיירי בבן הנפילים מלמנקט משום דמיירי בסלמנדרא. ועוד דא\"כ הוי לן לאקשויי נמי, אמאי לא קאמר משום דמיירי בצב. ועוד איך הבינו לשונינו במאמרנו (שם) שכתבנו והוי קשיא לן אמאי לא קאמר משום דמיירי בבן הנפילים, לפי מה דמשמע מהמדרש דבן הנפילים גידולו במים ע\"כ. הרי שפתותינו ברור מללו דתלינו קושיין על רש\"י ז\"ל במה דמשמע מהמדרש דבן הנפילים גידולו במים, ולפי מה שהבינו דקושיין על רש\"י ז\"ל מילתא בעלמא הוא, אמאי נקט משום דמיירי בסלמנדרא ולא נקט משום דמיירי בבן הנפילים, א\"כ מה תלי קושיין במה דמשמע מהמדרש.", + "ברם בקושטא קושיין לא אזלא הכין, דודאי אי לאו מהמדרש לא הוי קשיא לן מידי על פירש\"י ז\"ל דלמה נקט משום סלמנדרא ולא נקט משום בן הנפילים או ערוד. דמשום בן הנפילים וערוד לא הוי נקט רבי עקיבא למילתיה דוקא כשהיה מגיע לפסוק זה, דאטו ליכא קרא אחרינא דמיירי מבריות שהן גדילות ביבשה, הא טובא קראי מיירי בהו מקמי פסוק זה, ולהכי מוכרח לפרש, משום דפסוק זה מיירי מסלמנדרא להכי נקט למילתיה כשהיה מגיע לפסוק זה. והגם דאכתי לא ניחא כל כך הא דפריש רבי עקיבא במילתיה יש לך בריות גדילות בים ויש לך בריות גדילות ביבשה כו',הא פסוק זה לא מיירי כלל בבריות הגדילות בים, ולא הוי ליה למינקט אלא יש לך בריות גדילות באור ויש לך בריות גדילות באויר כו', ובריות הגדילות באויר הוא כולל בריות הים והיבשה. על כרחין לדחוקי נפשין, דאיידי דכשהגיע לפסוק זה ובעי למינקט יש לך בריות גדילות באור כו', משום דמיירי מסלמנדרא, נקט נמי יש לך בריות גדילות בים ויש לך בריות גדילות ביבשה כו'.", + "אכן קושיין הכין אזלא, מאחר שמשמע מהמדרש, דהנך תלתא בן הנפילים וערוד וסלמנדרא דנרמזו ואיתרבאי בפסוק זה הצב למינהו מתלתא דוכתא נינהו, בן הנפילים מים וערוד מיבשה וסלמנדרא מאור, א\"כ שפיר טפי ניחא לפרש דלהכי נקט רבי עקיבא למילתיה כשהיה מגיע לפסוק זה, משום דבפסוק זה נכללו ואיירי בתלתא מיני בריות דים ודיבשה ודאור, בן הנפילים דים וערוד דיבשה וסלמנדרא דאור. והגם דבן הנפילים הגם דגידולו במים כפי פשטות משמעות המדרש, אבל על כרחך דבורח ליבשה, מדמרבי ליה לטומאה ולא שייך למימר עליו שבים אם עולים ליבשה מיד מתים. מיהו הגם שבורח ליבשה אבל אינו עולה להיות נשאר תמיד ביבשה, אלא צריך לחזור למים בכל פעם, ועכ\"פ מיניה דים הוא, ונכללו בהאי קרא תלתא מינים דים ודיבשה ודאור. ומקביל זה נקט רבי עקיבא במילתיה כשהיה מגיע לפסוק זה הנך תלתא יש לך בריות גדילות בים ויש לך בריות גדילות ביבשה כו' ויש לך בריות גדילות באור כו'. והכי הוי ליה לרש\"י ז\"ל לפרש, ולמה פי' רק משום דמיירי מסלמנדרא, ומעתה יובן כי תירוצנו עולה שפיר, דלפי מה שהסבנו כוונת המדרש דבאמת בן הנפילים אין גידולו במים, א\"כ לא נרמז ונכלל בפסוק זה הנך תלתא, דהרי מבריות הגדילות בים לא איירי בפסוק זה. ושפיר מוכרח רש\"י ז\"ל לפרש דלהכי נקט רבי עקיבא למילתיה כשהיה מגיע לפסוק זה משום דמיירי בסלמנדרא כנ\"ל.\n" + ], + [ + "במה שתירצנו (פתיל תכלת עמ' מ\"ז) תמיהת המשנה למלך (האה\"ט פ\"ד ה\"א), שתמה למה השמיט הרמב\"ם ז\"ל ברייתא דמס' חולין (קכז.), הצב למינהו להביא הערוד ובן הנפילים וסלמנדרא, דהרמב\"ם סובר דהך ברייתא דמרבה בן הנפילים לטומאה, הגם דגידולו במים כדמשמע במדרש הנ\"ל, רבי עקיבא הוא דמטמא כלב הים, והוא ז\"ל הרי לא פסק כרבי עקיבא להכי השמיט הך ברייתא. והקשו עלן תרצת בבא דבן הנפילים, אבל בבא דערוד וסלמנדרא דלא תליא כלל בפלוגתת רבי עקיבא ורבנן מאי תרצת ביה, ולמה השמיטם הרמב\"ם ע\"כ. תמיהני האי מאי קושיא, הנך תרתי כבר תירצם בספר לב אריה מס' חולין (שם) ואנן בעניותין אנו שמחים בחלקנו שעזרנו הש\"י ליישב בבא דבן הנפילים שהשמיט הרמב\"ם ז\"ל. ובפרט דבקושטא בתירוצנו מיושב ג\"כ השמטת הנך תרתי שהשמיט הרמב\"ם ז\"ל, דמדכייל ברייתא הנך תרתי עם בן הנפילים, דרק אליבא דרבי עקיבא אתיא שמע מינה דהנך תרתי נמי כרבי עקיבא אתיא, מדלא אישתמיט תנא בשום דוכתא למיתני הנך תרתי לחודייהו ואליבא דרבנן.\n" + ], + [ + "בענין הקושיא (פתיל תכלת עמ' מ\"ח) דהאיך הוכשר תכלת למלאכת המשכן ולציצית הא איתקש כל התורה לתפילין דבעינן מן המותר בפיך. הקיפוני חבילות תשובות וכולהו ברוקא חדא תפיתו, דלא בעינן מן המותר בפיך אלא בקדושת כתב, כמבואר מלשון רש\"י ז\"ל במס' שבת (כח:) לעורן עור דפוס שלהם שהכתבים של פרשיות מונחים בו דהאי לאו מלמען תהיה נפקא דהא לאו תורה כתיבא ביה כו' יעו\"ש. אכן תמיהני מי לא ידע בכל אלה וכבר תפסו על המג\"א בזה בכמה תשובות, אכן הרי המג\"א ז\"ל דעתו דבכל המצוות בעינן מן המותר בפיך מכח הקישא דתפילין, ודעתו ברורה אצלינו דמפרש ברייתא דרב יוסף (שם) לא הוכשרו כו' מהך הקישא מיתניא, וא\"כ אין סתירה כלל מלשון רש\"י ז\"ל, וכבר נתבאר דעתו ז\"ל על נכון בספר מחצית השקל יעו\"ש, ואנן במאמרנו הרי מפורש אליבא דמג\"א ז\"ל קיימינן לתרוצי מילתא דתכלת אליביה ג\"כ.", + "עוד הקשו עלן דגם לפי דברי המג\"א הרי מקורו מהר\"ן (פ\"ג דר\"ה), ומבואר מדבריו ז\"ל (שם) דדוקא גבי שופר קא בעי למימר דבעינן מן המותר בפיך, דכיון דלזכרון קאתי כלפנים דמי, אבל לא בשאר המצות ומה ענין תכלת שבציצית למצות שופר, והרי בשופר ג\"כ נשאר בצ\"ע יעו\"ש. אכן מלבד דבאמת דעת המג\"א ז\"ל עצמו עדיפא מדהר\"ן ז\"ל ופשיטא ליה דבכל המצות בעינן מן המותר בפיך כאמור, וכמו שביאר המחצית השקל ז\"ל, אמנם גם לפי הבנתם הרי תכלת שבציצית ג\"כ לזכרון קאתי, כדכתיב וראיתם אותו וזכרתם, ותניא (מנחות מג:) מה נשתנה תכלת מכל מיני צבעונין, ופירש\"י שיחדו למצוה זו מפני שהתכלת דומה לים וים דומה לרקיע ורקיע לכסא הכבוד, ופירש\"י ומכח התכלת מזכיר היושב על הכסא כו' יעו\"ש, וכי תימא שאני זכרון דשופר מזכרון דתכלת דזכרון דשופר הוא זכרון למעלה שיעלה זכרון ישראל לפני הקב\"ה לטובה כדאמרינן במס' ר\"ה (טז.) זכרונות כדי שיעלה זכרוניכם לפני לטובה ובמה בשופר כו' אמר הקב\"ה תקעו לפני בשופר של איל כדי שאזכור לכם עקידת יצחק בן אברהם כו' יעו\"ש, אבל זכרון דתכלת זכרון דלמטה הוא, שעל ידי הראיה בתכלת זוכרין היושב על הכסא לשוב ולשמור מצותיו. הא בקושטא זכרון דתכלת נמי זכרון למעלה הוא, כדמוכח במס' סוטה (יז.) ובמס' חולין (פט.), דרש רבא בשכר שאמר אברהם אבינו (בראשית י״ח:כ״ז) ואנכי עפר ואפר זכו בניו לשני מצות אפר פרה ועפר סוטה, והא איכא נמי עפר כיסוי הדם התם הכשר מצוה איכא הנאה ליכא, דרש רבא בשכר שאמר אברהם אבינו (שם יד) אם מחוט ועד שרוך נעל זכו בניו לשני מצות חוט של תכלת ורצועה של תפילין, בשלמא רצועה של תפילין דכתיב (דברים כ״ח:י׳) וראו כל עמי הארץ כי שם ה' נקרא עליך, ותניא רבי אליעזר הגדול אומר אלו תפילין שבראש, אלא חוט של תכלת מאי היא. ופירש\"י מאי הנאה איכא, ומשני דתניא ר\"מ אומר מה נשתנה תכלת כו' מפני שהתכלת דומה לים וים דומה לרקיע ורקיע דומה לכסא הכבוד כו' יעו\"ש, וכפי פירש\"י במס' מנחות הנ\"ל שמכוח התכלת הוא מזכיר היושב על הכסא, אכתי אינו מובן מאי הנאה וקיבול שכר איכא, דהרי הנאת מצוה לא חשיבא ליה הנאה, דמהאי טעמא לא חשיב עפר כיסוי הדם, וכן נמי לא חשיב חוטי ציצית דלבן דלא חשיב אלא מצוה שיש בה הנאה מורגשת וקיבול שכר, כמו שפרש\"י (שם) על אפר פרה ועפר סוטה ורצועה של תפילין, אכן רש\"י ז\"ל במס' חולין (שם) הרגיש בזה ופי' שההנאה וקיבול שכר הוא, שכשהקב\"ה מסתכל בכסא הכבוד שלו נזכר במצוה זו שהיא שקולה כנגד כל המצות ע\"כ יעו\"ש, כלומר ועי\"ז מרחם על ישראל ומושיע אותם בזכות שמקיימין את המצות, ותרתי איתנייהו בה במצות תכלת, זכרון דלמטה כמו שפירש\"י במס' מנחות (שם), וזכרון דלמעלה כמו שפירש\"י במס' חולין (שם), וא\"כ להר\"ן ז\"ל ג\"כ מצות תכלת אית לן לדמויי למצות שופר.\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' מ\"ח) וכן המור בקטורת שכתב הרמב\"ם בהל' כלי המקדש (פ\"א ה\"ג) שהוא דם הצרור בחיה שבהודו, והראב\"ד השיגו באמת שאין דעתו מקובלת שיכנסו במקדש דם חיה וכ\"ש דם חיה טמאה, והכ\"מ הליץ בעד הרמב\"ם כיון שנשתנה מצורת דם ונעשה כעפר בעלמא יעו\"ש. אכן אין תירוצו מעלה ארוכה אלא כלפי דלא ליתסר משום דבעינן ממשקה ישראל כו', אכן אכתי לא העלה ארוכה דליתסר משום דבעינן מן המותר בפיך, ומה דבעינן מן המותר בפיך אפילו שערות ועור בהמה טמאה נמי פוסלין, אע\"ג דבשערות ועור ליכא איסור אכילה. ע\"כ כתב לן אחד במכתבו תי' על זה, דהא כדאיתא והא כדאיתא, היינו דבדבר שראוי לאכילה אמרינן ביה כיון שנשתנה והועיל ביה השינוי להתירו באכילה הועיל ביה נמי השינוי למחשביה ולאשויה מותר בפיך להתירו למצוה, מה שאין כן בדבר שאינו ראוי לאכילה, כגון עור, ואפילו הכי נאסר דלא הוי מן המותר בפיך, ממילא עומד תמיד באיסורו, דלא שייך ביה לומר שום השתנות כלל ע\"כ. ואם כי זה הכותב לא הביא סמוכין לזה, אבל יש קצת סמוכין לסברא זו, מסוגיא דזבחים (לב:) הואיל והותר לצרעתו הותר לקריו כו' הואיל והותרו לטומאתן הותרו לזיבתן יעו\"ש, אכן לקושטא דמילתא לאו מילתא הוא, דא\"כ תקשי אלא מעתה עור חזיר הישוב וכלהו הנהו עורות, דתנן במס' חולין (קכב.) דראויין לאכילה, יהיו נמי כשרים לספר תורה ולתפילין אחר שעבדן או שהילך בהן כדי עבודה, דהותרו לאכילה כדאיתא במסכת חולין (שם), ונימא ג\"כ מתוך שהותרו לאיסורן ע\"י שנשתנו הותרו נמי לפסולן, והא ודאי אינו, אלא ודאי לאו מילתא הוא ושאני סוגיא דזבחים (שם) דהתם טמא וטמא דחד שמא הוא שפיר אמרינן מתוך, אבל הכא אסור ופסול, דתרי שמא נינהו לא אמרינן מתוך, ועוד יש לחלק בכמה גווני.\n" + ], + [ + "במה שחתרנו (פתיל תכלת עמ' מ\"ט) לישב קושיית הנודע ביהודה על המג\"א מסוכה (כג.) בפיל קשור, כולי עלמא לא פליגי דכשר לדופן סוכה והרי פיל לאו מותר בפיך הוא, והארכנו לתרץ קושייתו. ונשאלנו למה לן לטרוחי בזה, הרי בפשיטות קושיית הנוב\"י לא קשיא מידי, דעד כאן לא כתב המג\"א דבכל המצות בעינן מן המותר בפיך, משום דאתקשי כל המצות לתפילין, אלא במצות עצמן, אבל לא בהכשר מצוה, ודפנות סוכה הכשר מצוה נינהו ועיקר המצוה הוא הסכך. ואנן הדין פירוקא לא מתחזי לן. דודאי דפנות סוכה מצוה נינהו וכמו דאסבר לה מיסבר הגאון נוב\"י ז\"ל שדפנות הסוכה ג\"כ דאורייתא, ונלמד מבסכת בסוכות שיעור הדפנות לכל מר כדאית ליה במס' סוכה (ו:) יעו\"ש. ובאמת קושית הנוב\"י ז\"ל על המג\"א מצינו נמי לאקשויי מש\"ס מנחות (לט:), השיראין והכלך והסריקין כולן חייבין יעו\"ש, וטלית ודאי מצוה היא דהא בעיא שיעורא ד' כנפות וכדי שיתכסה בו ראשו של קטן ומברכינן עליה להתעטף, ואיך יוכשר ממשי דהוא מתולעת, הא איתקש כל התורה לתפילין ובעינן מן המותר בפיך, וכדבקושטא כתב רבינו בחיי (פ' תרומה) דמהאי טעמא לא היה משי בבגדי כהונה ובמשכן יעו\"ש, אלא דגם בזה יש מקום לדוחה לדחות ולומר דטלית נמי הכשר מצוה הוא ולא גוף מצוה. מיהא מסיפא דברייתא במס' מנחות (שם) ודאי קשיא, הן במינן פוטרין שלא במינן אינן פוטרין קתני מיהת במינן פוטרין, ואמאי הא ציצית גופייהו ודאי מצוה עצמה נינהו וניבעי מן המותר בפיך. וכן נמי יש להעיר לדעת המג\"א, מהאי דירושלמי מס' כלאים (רפ\"ט) דממעט צמר גמלים לבגדי כהונה, מטעם דיש לו שם לווי, ותיפוק ליה משום דלא הוי מן המותר בפיך. ודוחק לומר דטעם דיש לו שם לווי לא איצטריך ליה אלא משום צמר דכלאים ונגעים, ולא נקיט ליה גבי בגדי כהונה אלא משום לאקושי ליה פשתן ולומר אף פשתים שאין לה שם לווי. וכן נמי יש להעיר מהאי דשבת (כ:) אין מדליקין לא בלכש ולא בחוסן ולא בכלך כו', והוא מין משי כדמפרש הש\"ס (שם), והרי משי הוא יוצא מתולעת כנ\"ל, ואי כדעת המג\"א ז\"ל האיך אמרינן (שבת כא. ושם) פתילות ושמנים שאמרו חכמים אין מדליקין בהן בשבת כו' מדליקין בהן בחנוכה כו', ואמאי הא למצוה בעינן מן המותר בפיך ומשי הא לא הוי מן המותר בפיך. ובשבת נמי דאין מדליקין בהן, למה לן טעמא בכלך מפני שהאור מסכסכת בהן כדפירש\"י (שם כ: ד\"ה גושקרא), וז\"ל: ואסור לעשות ממנו פתילה כדאמר בכל פסולי פתילות דמתניתן שהאור מסכסכת בהן כו' יעו\"ש, תיפוק ליה דנר של שבת מצוה הוא ובעינן מן המותר בפיך, דאין לחלק בין מצוה דאורייתא למצוה דרבנן דודאי כל דתיקון רבנן כעין דאורייתא תיקון.\nוכפי מה שתירצנו במאמרנו (שם), דמצוה שאינה צריכה להיות ממידי דבר אכילה לא קפדינן על מן המותר בפיך, אתי שפיר בכל הנהו דוכתי בעזהש\"י.\nאלא דיש להעיר עוד, מהאי דשבת (כא.) דקא חשיב בפסול שמנים שמן קיק, ומפרש עלה בגמרא אמר שמואל שאילתינהו לכל נחותי ימא ואמרו לי עוף אחד יש בכרכי הים וקיק שמו יעו\"ש, והוא עוף טמא לפי גירסת הערוך במס' חולין (ס.) קאת זו הקיק יעו\"ש, ואיך אמרו מדליקין בהן בחנוכה, הא בעינן מן המותר בפיך, והעיר בזה רב גדול אחד במכתבו אלינו, וגם זה יש ליישב, מלבד דרק שמואל הוא דמפרש בשמן עוף ששמו קיק, אבל ר' יצחק בריה דרב יהודה מפרש משחא דקאזא, ור\"ל מפרש קקיון דיונה, וא\"כ יש לומר דרב חסדא ור' זירא משמיה דרב דאמרי דשמנים שאין מדליקין בהם בשבת מדליקין בהן בחנוכה, דמשמע כולהו שמנים אפילו שמן קיק, לא מפרשי כשמואל אלא כר' יצחק בריה דרב יהודה או כר\"ל. אלא אפילו אי מפרשי כשמואל נמי נימא, דיש לומר דבקושטא שמן קיק נמשך אחר הפתילה, והא דאין מדליקין בו בשבת מהאי טעמא גופיה הוא, משום דאינו מן המותר בפיך, ובקושטא בחנוכה נמי אין מדליקין בו, דהא דאמרינן שמנים שאין מדליקין בהן בשבת מדליקין בהן בחנוכה, לא קאי אלא אשמנים דפסולייהו משום שאין נמשכים אחר הפתילה, אבל אשמנים דפסולייהו מטעם אחר לא קאי, כמו דלא קאי אשמן שרפה דמתניתן, כמו שביאר הפני יהושע בסוגיא דשבת (שם) יעו\"ש.\nעוד העיר הרב הנ\"ל, מירושלמי סוטה (פ\"ב ה\"ד) גבי מגילת סוטה תני רבי אלעזר בן שמוע אומר אין כותבין על עור בהמה טמאה אמר רבי שמעון מכיון דאת אמר למחיקה ניתנה למה אינו כותב, תני רבי אלעזר בן ר' שמעון אומר רואה אני את דברי אלעזר בן שמוע מדברי אבא שמא תאמר איני שותה ונמצא השם גנוז על עור של בהמה טמאה ע\"כ. ואי כדעת המג\"א דכל המצות אתקשי לתפילין דבעינן מן המותר בפיך, א\"כ מאי טעמא דרבי שמעון דאמר למה אינו כותב, ולמה לי הטעם דנמצא השם גנוז על עור של בהמה טמאה, תיפוק ליה בלא\"ה, משום דבעינן מן המותר בפיך, ויפה העיר.\nאכן נראה דאין הכי נמי, דטעמא דר' אלעזר בן שמוע דאין כותבין על עור בהמה טמאה מהאי טעמא הוא דבעינן מן המותר בפיך, ורבי שמעון דפליג וקאמר מכיון דאת אמר למחיקה נתנה למה אינו כותב, הכי קאמר כיון דעיקר מצותה היא המחיקה, דמהאי טעמא אינה מטמאה את הידים, כדאיתא התם מקמי הכי, א\"כ לא חשיב העור מגוף המצוה דנבעי מן המותר בפיך, והוא כעין שבארנו בירושלמי (פ' מצות חליצה ה\"ד) שופר של ע\"ז ושל עיר הנדחת רבי אלעזר אומר כשר תני רבי חייה כשר תני רבי הושעיה פסול, הכל מודים בלולב שהוא פסול, מה בין שופר מה בין לולב אמר רבי יוסי בלולב כתיב ולקחתם לכם מכל מקום, אמר רבי אלעזר תמן בגופו הא יוצא, ברם הכא בקולו הוא יוצא ויש קול אסור בהנאה, הכל מודים בסנדל של עיר הנדחת שהיא כשר דכתיב חלוץ הנעל מכל מקום, אמר רבי מנא כמא דאת אמר תמן יום תרועה יהיה לכם מכל מקום כן את אומר הכא חלוץ הנעל מכל מקום, יעו\"ש בק\"ע ופ\"מ שנדחקו בביאור דברי הירושלמי, מה חדית ר' מנא על סתמא דהש\"ס. וביארנו, דסתמא דהש\"ס קאמר הכל מודים בסנדל של עיר הנדחת שהיא כשר, היינו אפילו מאן דפוסל בשופר ולית ליה ריבוייי יום תרועה יהיה לכם, מכל מקום מכשיר סנדל של עיר הנדחת מטעם דכתיב חלוץ הנעל מכל מקום, כלומר לאו משום ריבויי דקרא, אלא כיון דהמצוה היא חליצת הנעל ולא נעילת הנעל, הגם שאי אפשר לחליצה בלי שיוקדם נעילה, מ\"מ כיון דאין הנעילה המצוה אלא החליצה, אין הסנדל המצוה דיהיה שייך למפסליה משום כתותי מכתת שיעוריה, דדוקא כשקיום המצוה הוא בהויית החפץ על האדם, הוי החפץ המצוה ומיפסל משום מכתת כתותי, אבל כשקיום המצוה היא בביטול ומניעת והסרת החפץ מן האדם, אין החפץ המצוה ולא מיפסל משום כתותי מיכתת שיעוריה, ורב מנא פליג על סברא זו, וקאמר דמצד הסברא ליכא להכשיר בסנדל טפי מבשופר, ורק מצד ריבויי דקרא הוא דאיכא להכשיר, כמו דאת אמר תמן בשופר להכשיר מריבויי דקרא יום תרועה יהיה לכם מכל מקום, כן את אומר הכא בסנדל להכשיר מריבויי דקרא חלוץ הנעל מכל מקום, וממילא מאן דפליג ופוסל בשופר פוסל נמי בסנדל, ולאו דברי הכל הוא להכשיר בסנדל, ובחידושינו (שם) הארכנו בזה ואין כאן מקומו, מיהו אדאתאן עלה שמעינן מהך ירושלמי לחלק בין כשקיום המצוה הוא בהויית החפץ לבין כשקיום המצוה הוא בביטול ומניעת החפץ, דאז אין החפץ המצוה לענין דליפסל משום מכתת כתותי שיעוריה וכ\"ש דלא מיפסל משום דאינו מן המותר בפיך, וזה הוא טעמא דר' שמעון מכיון דאת אמר למחיקה נתנה, א\"כ אין העור המצוה ומאי איכפת לן מה שאינו מן המותר בפיך:\nומיושב בזה הא דלא אשכחן בסנדל של חליצה שיהיה דוקא של עור בהמה טהורה משום דבעינן מן המותר בפיך, אדרבה התוס' במס' יבמות (קב: ד\"ה ואנעלך) כתבו להדיא, דאין להקפיד אם חלץ במנעל עור בהמה טמאה, וגם ר\"ת שמצריך שיהיה הסנדל מעור בהמה טהורה, קאתי עלה משום דתחש כתיב יעו\"ש, וכפי הנ\"ל מיושב דבסנדל של חליצה שהמצוה היא חליצת הסנדל, אין הסנדל המצוה דנבעי ביה מן המותר בפיך. והגם דלענין סנדל של עיר הנדחת לא קיימא לן כסתמא דירושלמי, וכדאיתא בש\"ס דילן (יבמות קד.) ואם חלצה חליצתה פסולה, וכן פסק הרמב\"ם ז\"ל (פ\"ד מה' יבום) והיינו כרבי מנא בירושלמי, מ\"מ לענין מן המותר בפיך אית לן האי סברא, ועיין מה שביארנו בזה בחיבורנו סדרי טהרות מס' כלים (רמ\"ב.) בביאורנו הארוך (סוד\"ה ואלא הא). והגם דהרמב\"ם ז\"ל (פ\"ג מה' סוטה ה\"ח) פסק כר' אלעזר בן שמוע דמגלת סוטה בעיא עור בהמה טהורה [ומהתימה על הק\"ע בירושלמי (שם) שכתב לא ידעתי למה לא הביא הרמב\"ם דין זה] יעו\"ש. היינו מטעמא דרבי אלעזר ברבי שמעון דאמר רואה אני את דברי ר' אלעזר בן שמוע מדברי אבא, שמא תאמר איני שותה ונמצא השם גנוז על עור של בהמה טמאה, כלומר דאע\"ג דלמחיקה ניתנה, כיון דאיכא גווני שהשם נשאר על העור ואינו נמחק, כגון כשאמרה איני שותה, ממילא חשיב העור מגוף המצוה ובעינן מן המותר בפיך. ולכאורה לפי מה שפי' הפ\"מ בירושלמי (סוטה פ\"ג ה\"ג) היה נראה דטעמא דרבי שמעון דסבר בהאי דתני בירושלמי (שם פ\"ג ה\"ג) מגילתה נגנזת תחת צירו של היכל למה בשביל לשחקה יעו\"ש, וא\"כ אף כשהיא נגנזת למחיקה נתנה שתהא נמחקת על ידי סיבת ציר הדלת, ורבי אלעזר בן שמוע ורבי אלעזר ברבי שמעון סברי דנגנזת ממש, כפשטות לישנא דמתניתין, דקתני סתמא מגילתה נגנזת ושפיר כשהיא נגנזת לאו למחיקה ניתנה, והוי העור גוף המצוה ובעינן מן המותר בפיך, ומיושב בזה תמיהת מרן הקדוש הכסף משנה (הלכות יבום פ\"ד ה\"ד) שתמה למה השמיט הרמב\"ם ז\"ל הך דתוספתא וירושלמי שנגנזת תחת צירו של היכל, דהוא משום דפסק כרבי אלעזר בן שמוע ורבי אלעזר ברבי שמעון כנ\"ל:\nאמנם באמת עיקר פי' הפ\"מ תמוה, דזה לשון הירושלמי תני מגילתא נגנזת תחת צירו של היכל למה בשביל לשחקה לול קטן היה שם המים נשפכין תני כו', ופירשו הקרבן עדה ופני משה, דטעמא קא יהיב למה נגנזת תחת צירו של היכל בשביל לשחקה יעו\"ש, והדברים מתמיהים כמו שתמה בשירי קרבן (שם), וקשה דגרסינן במכות המוחק את השם לוקה דכתיב לא תעשון כן וגו' יעו\"ש, אלא שהוא ז\"ל כתב לתרץ, דיש לומר דהירושלמי לית ליה הך דרשא ומותר לאבד כתבי הקודש שאין בהן צורך יעו\"ש, אכן זה אינו, דבאמת איתא להדיא בירושלמי מגילה (פ\"א ה\"ט) דחשיב שם כל השמות שאינם נמחקין והנטפל לשם מאחריו כדאיתא בבבלי שבועות (לה:), וכן בירושלמי שבת פ' כל כתבי (ה\"א) שזרק תכריך של ברכות לתוך ספל של מים ואמר לו רבי ישמעאל גדול עונש האחרון מן הראשון, ושם דייק דספרי מירוס מותר לשרוף הן ואזכרותיהן מק\"ו דסוטה, אבל בודאי אית ליה להירושלמי הך דרשא. אכן ביאור לשון הירושלמי נראה כמו שפירשנו בחיבורנו על הירושלמי, וזה לשוננו, תני מגילתה נגנזת תחת צירו של היכל, ופריך למה בשביל לשחקה בתמיה הרי על כרחך תשחק על ידי סביבת הציר, וכי מותר לגרום מחיקת השם, ומשני לול קטן היה שם כלומר שהיה שם לול תחת הציר ושם היתה נגנזת ולא נשחקת ואח\"כ מתחיל ציון המשנה המים נשפכים תני כו' ע\"כ, אכן נראה דטעמא דרבי שמעון דקסבר כיון דעיקרה למחיקה ניתנה לא חשיב העור מגוף המצוה, ומה שלפעמים נגנזת לא מהני להחשב העור מגוף המצוה:\nוגם מה שהשמיט הרמב\"ם האי תוספתא דמגילתה נגנזת תחת צירו של היכל, מיושב לפי פירושנו בדברי הירושלמי דמסיק לול קטן היה שם א\"כ לאו דינא הוא, אלא ששם היתה נגנזת מחמת שהיה שם לול קטן לגנזה שם, אבל אין קפידא בדבר, דהוא הדין אם ימצא מקום אחר לגנזה יכול לגנזה שמה:\nעוד יש להעיר על דעת המג\"א ז\"ל דכל המצות הוקשו לתפילין ובעינן מן המותר בפיך, מהאי דגרסינן במס' מכות (יא.) ספר שתפרו בפשתן פליגי בה רבי יהודה ורבי מאיר חד אומר כשר וחד אומר פסול, למ\"ד פסול דכתיב (שמות יג) למען תהיה תורת ה' בפיך, ואיתקש כל התורה כולה לתפילין מה תפילין הלכה למשה מסיני לתופרן בגידין, ואידך כי איתקש למותר בפיך, להלכותיו לא איתקש, ופירש\"י ז\"ל כי איתקש למותר בפיך, דכתיב בהאי קרא בפיך מן המותר בפיך שאין נכתבין על עור בהמה טמאה, להלכותיהן, לדבר שאינו כתוב בתורה, ובתפילין גופייהו לא גמרינן ליה אלא מהלכה למשה מסיני לא ילפינן בהיקשא יעו\"ש, ואי כדעת המג\"א דכל המצות הוקשו לתפילין ובעינן בהו מן המותר בפיך, לכאורה אינו מובן, לפי מה שביארנו במאמרנו (פתיל תכלת עמ' מ) מדברי רש\"י והר\"ן ז\"ל, דלאו דוקא איסורי אכילה אימעטו ממן המותר בפיך, אלא אפילו אין בו איסור כלל רק דאינו ממידי דבר אכילה בעצמותו, נמי אימעוט ממן המותר בפיך, א\"כ למה הוצרך הש\"ס לסיים מה תפילין הלכה למשה מסיני לתופרן בגידין אף כל לתופרן בגידין, תיפוק ליה בלאו הכי, משום דכתיב למען תהיה תורת ה' בפיך, ואיתקש כל התורה כולה לתפילין דבעינן מן המותר בפיך, ממילא אימעט נמי פשתן, דכיון דלאו ממידי דבר אכילה הוא, לא הוי מן המותר בפיך, ובתפילין גופייהו הלכה למה לי, תיפוק ליה מלמען תהיה תורת ה' בפיך מן המותר בפיך, ומאי טעמא באמת דמ\"ד כשר משום דלהלכותיו לא איתקש, מה בכך, הא מ\"מ כיון דאיתקש למותר בפיך, ממילא אימעט נמי פשתן, משום דלא הוי מן המותר בפיך, אלא על כרחך דלאו בכל המצות בעינן מן המותר בפיך, רק דתפירה בפשתן לא אימעט ממן המותר בפיך וצריך הלכה לזה בתפילין, ובספר תורה תליא מילתא אי להלכותיו נמי איתקש אי לאו:\nאמנם גם אי משום הא לא איריא מלבד דלפי מה שביארנו (שם) לתרץ קושיית הנודע ביהודה מהאי דסוכה הנ\"ל, דדוקא היכא דקפיד קרא בהמצוה שתהיה ממידי דבר אכילה, הוא דבעינן מן המותר בפיך, אבל במצוה דלא קפיד בה קרא שתהיה ממינא דבר אכילה, לא בעינן מן המותר בפיך, וא\"כ שפיר בתפירת תפילין וספר תורה אי לאו ההלכה משום מן המותר בפיך לא הוי איכפת לן, דהגם דבעיא תפירה, אבל הרי לא מצינו דקפיד שיהיה התפירה במינא דבר אכילה דוקא דניבעי מן המותר בפיך, ולהכי צריך ההלכה שצריך שתהיה התפירה בגידין שהוא ממינא דבר אכילה, ותפירת ספר תורה תליא מילתא אי להלכותיו נמי איתקש אי לאו:\nאכן מלבד זה ג\"כ לא קשיא מידי, דבעיקר דבר זה דשלא מן המותר בפיך פוסל, מיתחזי לן דאינו פוסל אלא בדבר שהוא מהלכות וחלקי המצוה ומעכב בהמצוה, אבל בדבר שאינו מהלכות וחלקי המצוה ואינו מעכב בהמצוה, רק שעושין לנוי וחיזוק הדבר, אין שלא מן המותר בפיך פוסל בו, שוב מצאתי בספר בני יונה להגאון מוהר\"י לאנדסופר ז\"ל שכתב כן להדיא בביאורו הארוך (סי' רעח) לענין תפירת העמודים בהספר תורה במשי, דכל שאינו לעכב כי אם לתוספת שמירה ויפוי לא מיפסל ביה, מה שאינו מן המותר בפיך יעו\"ש ובספר חקרי לב (יו\"ד ח\"ג סי' קכג). ולפי זה תפילין גופייהו, אי לאו ההלכה דבעיא תפירה, הגם שהיה נצרך לעשות התפירה לנוי ולחיזוק, לא הוי פוסל ביה שלא מן המותר בפיך, דכיון שאינו מההלכה רק לנוי ולחיזוק, לא הוי מהלכות וחלקי המצוה דניבעי ביה מן המותר בפיך, ומעתה יש לפרש הסוגיא, דהא דקאמר מה תפילין הלכה למשה מסיני לתופרן בגידין כו', האי בגידין לאו מלשון ההלכה הוא, כי ההלכה לא היתה אלא דבעיא תפירה, רק סתמא דש\"ס הוא דמסיק לה, והכי קאמר מה תפילין הלכה למשה מסיני לתופרן, כלומר דבעיא תפירה, וממילא פשתן פוסל בה מלמען תהיה תורת ה' בפיך מן המותר בפיך, ופשתן כיון שאינו ממידי דבר אכילה לאו מן המותר בפיך קרינן ביה, אלא צריך שיהיה התפירה בגידין, דסתם תפירה בדבר המותר בפיך בגידין הוא אף כל תופרן כו', כלומר אף ספר תורה בעיא תפירה ומצותו בכך, וממילא פשתן פוסל בה מלמען תהיה תורת ה' בפיך מן המותר בפיך, ופשתן כיון שאינו ממידי דבר אכילה, לא קרינן ביה מן המותר בפיך, אלא צריך שתהיה התפירה בגידין, דסתם תפירה בדבר המותר בפיך בגידין הוא, ומ\"ד כשר משום דכי איתקש למותר בפיך אבל להלכותיו לא איתקש כדפירש\"י ז\"ל, ולא הוי תפירת ספר תורה מהלכות וחלקי המצוה כלל, דניבעי ביה מן המותר בפיך:\nומיושב בזה דעת העיטור והכרעת הבית יוסף (או\"ח סי' ל\"ב) שתמה עליהם הנודע ביהודה מהדורא תניינא (חא\"ח סי' ב) דהנה על מה שכתב הטור (שם) יתפור אותם בגידי בהמה טהורה, כתב הב\"י וז\"ל: והעיטור כתב גבי הא דאמרינן גבי ס\"ת קרע הבא בתוך ב' שיטין יתפור וכו', והני מילי בגידין אבל בגרדין לא והן הנימין שנשתיירו מן הבגד, ובנוסחא אחרינא אבל בגררין לית לן בה והן טליידרו\"ש שעושין מן הקלף, וכיון דמינו הוא מותר, ומסתברא לן שהן כגידין עצמן ותופרין בהן ספר תורה עכ\"ל, ונראה דבמקום הדחק שאין גידין מצויין יש לסמוך על בעל העיטור שלא להתבטל ממצות תפילין ותופרין בטליידרו\"ש שעושין מהקלף, עד שיזדמנו להם גידין עכ\"ל הב\"י, וכן פסק בשלחנו הטהור (סי' ל\"ב סעיף נ') יעו\"ש. והנוב\"י (שם) תמה על זה וכתב ואני חושש אפילו בשעת הדחק שהרי הלכה למשה מסיני הוא גידין, ולא תימא שזהו מטעם מותר בפיך, לא כן הוא דהרי במס' מכות בספר תורה שתפרו בפשתן פליגי ר\"מ ור\"י כו' כי איתקש למותר בפיך להלכותיו לא איתקש יעו\"ש, הרי שמותר בפיך הוא ענין בפני עצמו, ונתפרות בגידין הוא ענין בפני עצמו, והוא הלכה למשה מסיני דבעינן גידין, ומשום כן ממילא בעינן גידין ממש יעו\"ש. ולפי מה שביארנו הסוגיא נראה שגם העיטור מפרש כן, דההלכה לא היתה אלא דבעינן תפירה אבל בגידין לשון הש\"ס הוא דמסיק לה וכנ\"ל, ומסתייע נמי הדין שיטה דבגידין לאו מההלכה אלא מלשון הש\"ס ומשום מן המותר בפיך מש\"ס דשבת (כח:) דקאמר, ואלא הא דתני רב יוסף לא הוכשרו במלאכת שמים אלא עור בהמה טהורה בלבד, למאי הלכתא, וקא בעי למימר אלא לכורכן בשערן ולתופרן בגידין יעו\"ש, ואי גידין דוקא ולא עור היכי קא בעי למימר דהא אתא רב יוסף לאשמועינן, הרי רב יוסף עור נקט במילתיה ועור פסול לתפירת תפילין, וכמו שתמה בזה הרשב\"א ז\"ל בחידושיו (שם) ונשאר בצ\"ע בקושיא זו, אבל העיטור אטו משועבד להרשב\"א ז\"ל שיסבור כוותיה, אדרבה מכח הך קושיא גופיה, סובר העיטור דבגידין לאו מלשון ההלכה הוא, אלא הש\"ס הוא דמסיים לה משום מן המותר בפיך, והוא הדין עור, אלא משום דסתם תפירה בדבר שהוא מן המותר בפיך בגידין הוא, להכי נקט הגידין, אבל אין הכי נמי אי עביד מעור שיהיה ראוי לתפירה שכשר לתפור ביה.\nוגם נוסחא שלפנינו בהסוגיא במס' מכות (יא.) אמר רב חזינן להו לתפילין דבי חביבי דתפירי בכיתנא ולית הלכתא כוותי' יעו\"ש, מסייע להדין פירושא, דאי בגידין מלשון ההלכה הוא, וכי רבי חייא היה פליג על הלמ\"מ, אלא ודאי לאו מלשון ההלכה הוא, אלא משום מן המותר בפיך הוא, וקסבר רבי חייא דמן המותר בפיך לא בעינן אלא בכתב, אבל לא בשאר מצות, וקסבר דהא דפליגי ר\"מ ור\"י בספר שתפרו בפשתן פליגי נמי בתפילין, ובהא פליגי אי בעינן בתפירה מן המותר בפיך כמו בכתב או לא ופסק כמאן דמכשיר, מיהו הריטב\"א ז\"ל בחידושיו למס' מכות (שם) מייתי נוסחא אחריני בסוגיא זו דגרסי חזינן לספרי דבי חביבי כו' ותמה שם אנוסחא שלפנינו יעו\"ש, והיינו משום דקאי בשיטת רבו הרשב\"א ז\"ל, דבגידין מלשון ההלכה היא, ומעתה שפיר הכריע מרן הב\"י ז\"ל דבשעת הדחק תופרין בטליידרו\"ש, דכיון דפלוגתא דרבוותא הוא בפי' הסוגיא, אי בגידין מלשון ההלכה הוא ודוקא גידין, או בגידין לישנא דהש\"ס הוא ומשום מן המותר בפיך והוא הדין עור וכנ\"ל, וא\"כ ודאי בשעת הדחק כדאי הוא העיטור ז\"ל לסמוך עליו דבגידין מלשון הש\"ס הוא ולאו דוקא אלא משום מן המותר בפיך והוא הדין עור, ובאמת יש סמך קצת לזה מלשון ההלכה שבמס' סופרים (פ\"א) דקתני הלכה למשה מסיני שכותבין כו' תופרן וכורכן בשערן יעו\"ש, הרי דלא קתני תיבת בגידין בלשון ההלכה למשה מסיני, שוב מצאתי להגאון חיד\"א בכסא רחמים הגיה וכורכן בגידין יעו\"ש, ואין צורך כנ\"ל, וכן נראה לנו להורות להלכה כפסק מרן הב\"י ז\"ל, שבשעת הדחק שלא לבטל מצות תפילין תופרין בטליידרו\"ש וכ\"ש בגידי עוף, ומהתימא על הנוב\"י שפיקפק בזה, ולמה דאתאן עלה שיטת המג\"א דבכל המצות בעינן מן המותר בפיך מיושב אליבא דכל השיטות:\n" + ], + [ + "במה שנתבאר שם (פתיל תכלת עמ' מ\"ט) מדברי רש\"י והר\"ן ז\"ל דמידי דלאו בר אכילה נמי אימעט ממן המותר בפיך, יש להעיר א\"כ למה מכשירין לסת\"ם דיו של מימי עפצים וקנקנתום, כמו שכתב הרמב\"ם ז\"ל (פ\"א מה' תפילין) שהדיו העשוי מעשן השמנים מגובל בשרף האילן ומעט דבש ושרוי במי עפצים וכיוצא בו, שאם תמחקנו יהיה נמחק הוא הדיו שמצוה מן המובחר לכתוב בו סת\"ם ואם כתב שלשתן במי עפצא וקנקנתום שהוא עומד ואינו נמחק כשר כו' יעו\"ש, ואפילו לשיטת ר\"ת שבתוס' שבת (כג.) מגילה (יט.) גיטין (יט.) דפוסל דיו של מימי עפצים, אבל עכ\"פ דיו של מימי קליפות עץ וקנקנתום גם לר\"ת כשר, כדאיתא בטור יו\"ד (סימן רעא). ועיין תשו' מהרי\"ל (סימן קכז), ולמה לא ניבעי דוקא דיו העשוי מעשן דהוי מן המותר בפיך משמנים, כדאיתא במס' שבת (שם) כל השמנים כולן יפין לדיו ושמן זית מן המובחר יעו\"ש, אבל העשוי מן קנקנתום יהיה פסול, משום דהוא לאו ממידי דבר אכילה ולא הוי מן המותר בפיך, והרי בכתב לכולי עלמא בעינן מן המותר בפיך:", + "אמנם נראה, כיון דהלכה למשה מסיני היא שיהיו כותבין בדיו ויש לה סמך מהמקרא ואני כותב על הספר בדיו (ירמיהו ל״ו:י״ח) כדאיתא במס' סופרים (פ\"א) ועיין מנחות (לד.) והוראות תיבות דיו הוא כל שהוא שחור יותר, וכדאיתא בזוה\"ק ברע\"מ (תרומה קנט.) ועשו ארון עצי שטים, ספר תורה עמודא דאמצעיתא ארון דיליה שכינתא כו' וכלא חד מה דלאו הכי בארון דהאי עלמא דאורייתא מלגו מין אחד וארון מינא אחרא, דא בכתיבת דיו ודא עץ מצופה זהב כו' ומסטרא אחרא אפילו בהאי עלמא אחזי דכלא חד, דיו ועץ, דדיו מתפוחים דאתעבידו בעץ [מזה מבואר כדעת הרמב\"ם ורא\"ש דמכשרי עפצים לדיו דתפוחים דאתעבידו בעץ היינו עפצים שאינם גדילין אלא נעשין על העלים ע\"י תולעים שמושכין שרף האילן על העלין ואיתעביד כמין תפוחים] ועוד דיו אוכם מלבר כו' אוכמים בהאי עלמא דאיהו לבר כו' ובגין דא דיו לישנא דיו לעבד להיות כרבו כו' יעו\"ש. מבואר מזה דדיו הוא רמז מלשון די שהוא הסבלנות והשפלות שישראל יכולין לסבול בזה העולם, ומזה מבואר שתיבות דיו הוראתו על השחרות ביותר, וכל שהוא שחור יותר הוא נכלל יותר בלשון תיבת דיו, וכיון שכשמטילין קנקנתום הוא משחיר ביותר, ודאי שדיו של קנקנתום הוא הנכלל בכלל הכתוב ואני כותב על הספר בדיו, ולא שייך למיפסל משום מן המותר בפיך דהרי מצותו בכך. ובאמת גם בדיו של עשנים היו מטילין קנקנתום, כדמשמע במס' עירובין (יג) ובמס' סוטה (כ.) כשהייתי לומד אצל ר\"ע הייתי מטיל קנקנתום לתוך הדיו כו' יעו\"ש, ואז היה נהוג בדיו מעשנים, ואפילו לרבי ישמעאל (שם) נראה דרק מדרבנן אוסר משום פרשת סוטה דקסבר מוחקין לה מן התורה וכמו שכתבו התוס' (שם ד\"ה חוץ) יעו\"ש, ולהכי לא שייך למיפסל משום מן המותר בפיך שהרי מצותו בכך:", + "ודע שבעיקר דבר זה שביארנו מדברי רש\"י והר\"ן ז\"ל דמידי דלאו בר אכילה נמי אימעט ממן המותר בפיך, נראה לכאורה שאין כן דעת הסמ\"ק וא\"ח והגהות מיימוני ה' תפילין המובאים בב\"י (סימן לב) שכתבו, ויש מקפידין שאין כורכין אותן אלא בקלף כשר, והקשה עליהם הב\"י הרי בברייתא תניא מטלית ובמטלית לא שייך כשר ופסול, ותי' הב\"י וז\"ל ואפשר דכל מילי דתפילין בעינן מן המותר בפיך, והילכך אם בא לכורכן בקלף צריך שלא יהא מדבר פסול, אבל במטלית דלא שייך ביה פסול שפיר דמי ע\"כ. מבואר מזה דאע\"ג דבעינן מן המותר בפיך גם מידי דלאו בר אכילה שפיר דמי. אכן נראה לחלק דדוקא בדבר הצריך ומעכב בדיעבד ובעינן מן המותר בפיך, הוא דגם מידי דלאו בר אכילה לא הוי בכלל מן המותר בפיך, דכיון דהצריכה תורה מן המותר בפיך, בעינן שיהיה ג\"כ ממידי דבר אכילה, אבל בדבר שאינו צריך ואינו מעכב בדיעבד, כגון כריכת קלף על כל פרשה, שלדעת הרא\"ש אינו מעכב, וכן תליית מטלית או קלף על הקרע, שאינו לעיכוב, דהרי יכול לתפור, בזה דוקא כשבא לעשות ממידי דבר אכילה צריך להיות מן המותר בפיך, ולא ממן האסור בפיך, אבל מה שאינו אסור בפיך, הגם דהוא מידי דלאו בר אכילה שפיר דמי. וראיה לזה מש\"ס מגילה (יט.) נקראת ספר ונקראת איגרת, נקראת ספר שאם תפרה בחוטי פשתן פסולה, ונקראת איגרת שאם הטיל בה שלשה חוטי גידין כשרה יעו\"ש. ומבואר בהגהת רמ\"א (או\"ח סי' תרצ\"א סעי' ו) דכשהטיל בה שלשה חוטי גידין יכול לתפור יתר התפירות בפשתן, והיינו משום דנקראת איגרת ואינה צריכה תפירות יותר רק לכתחילה. בהנך תפירות שאינם מעכבים בדיעבד לא איכפת לן שיהיה דוקא ממידי דבר אכילה, אע\"ג דהא ודאי דגידי בהמה טמאה דהוי מן האסור בפיך היה פוסל בהם, ושאני מתפירת העמודים בס\"ת במשי דלעיל (סוף אות יא), דהכא כיון דעכ\"פ שלש תפירות בעינן, מאן מפיס איזה תפירות הם ההכרחים, דאל\"כ הוי ליה לאשמועינן רבותיה טפי, מ\"מ הא לא איכפת לן שיהיה דוקא ממידי דבר אכילה, כיון שאינם מעכבין בדיעבד. ודוגמת סברא זו מצינו במס' זבחים (יג.) המהלך במקום שצריך כו' יעו\"ש:", + "ובענין מה שהעירו מקרבן אדם והבל ונח והא לא הותרו באכילת בשר כדאיתא במס' סנהדרין (נט:) אמר רב יהודה אמר רב אדם הראשון לא הותר לו בשר לאכילה דכתיב (בראשית א׳:כ״ט-ל׳) לכם יהיה לאכלה ולכל חית הארץ ולא חית הארץ לכם יעו\"ש. וא\"כ איך הקריבו שלא מן המותר בפיהם:", + "הנה לפי מה שכתבו התוס' (סנהדרין נו:) אהא דאמרינן התם אכל תאכל ולא אבר מן החי, וז\"ל והא דאמרינן לקמן דלא הותר לאדם הראשון בשר לאכילה, היינו להמית ולאכול, אבל מתה מאליה שרי, ואתא לאפוקי אבר מן החי דאפילו נפל מאליו אסור יעו\"ש, א\"כ אין כאן התחלת קושיא כלל, דהרי בשר באמת מותר בפיהם היה רק שהיה אסור להם להמית לצרכם לאכול, אבל לקרבן דהוא צורך גבוה שפיר, היו יכולין לזבוח וממילא הוי הבשר מותר בפיהם ג\"כ, דכיון דהזביחה היתה בהיתר הוי כמתה מאליה:", + "אלא שאכתי יש להעיר, לפי מה דהרמ\"ה ז\"ל בחידושיו דחה דברי התוס' ז\"ל, וכתב עלה וז\"ל, ולאו מילתא היא דהא בשר סתם קאמרינן, ותו אי משום הריגת בעלי חיים הוא דאיתסר. אדאשמעינן דלא הותר לו לאכול, לאשמעינן דלא הותר לו להמית. ותו אם כן היכי מותבינן התם מדרבי יהודה בן תימא דאומר אדם הראשון מיסב בגן עדן היה והיו מלאכי השרת צולין לו בשר ומסננין לו יין הציץ בו הנחש וראה בכבודו ונתקנא בו יעו\"ש, הא התם לא מיירי מבעלי חיים דקטיל ליה איהו כלל, אלא לאו שמע מינה דהאי פירושא ליתיה כלל. ואנן עייננא בה ואיגלאי לן פירוקא בס\"ד, והדין הוא פירוקא, דכי קאמרינן דלא הותר לו בשר לאכילה, לאו דאצטוי עליה בפירוש קא אמרינן, אלא לא הותר לו קאמרינן, דמסתמא כל הנבראים שהיו בעולם היו אסורות לו, כעבד זה שאין לו רשות ליהנות משל רבו עד שיטול רשות הימנו, ומאי דאשתרי ליה אשתרי, ובשר דלא אשתרי ליה לא אשתרי, מיהו אזהורי מיהת לא אזהריה עילוי, אלא לאבר מן החי בלחוד, ונפקי מינה, דמאי דאזהריה עילויה מיקטילן עילויה, דהא שמעינן לרב יהודה גופיה דאמר דעל שבע מצות בן נח נהרג, אבל מה דלא אזדהר עילויה לא מיקטל עילויה, והכא גבי בשר לא כתיב אזהרה כלל, והאי דקא דרשינן ולכל חית הארץ ולא חית הארץ, לאו אזהרה הוא, אלא למימסר ירק עשב לחית הארץ הוא דאתא ולאו לעיקר אזהרה, תדע דהא כל היכא דמיבעי ליה למידי אחרינא לא יליף אזהרה מיניה, וגמרא משמעות דקרא קא מפרש דמדכתיב ולכל חית הארץ משמע שלא הותר להם חית הארץ, וכד מעיינת בהאי פירוקא משכחת ליה דדאיק טובא עכ\"ל ז\"ל. העתקנו כל לשונו להיות שאין ספרו מצוי כל כך, עכ\"פ מתבאר מדבריו ז\"ל דבקושטא לא הותר להם שום בשר ורק דלא הוי מיקטלי עילוייה וא\"כ איך הקריבו הא לא הוי מן המותר בפיך:", + "מיהו אנן בעניותין עייננא בהא, וגם בפירוקא דהרמ\"ה ז\"ל לא זכינו לעמוד, דלקושטא דמילתא קשיא לן בגווה, מהיכן נסיב לה רב האי מילתא דהוי ליה איסורא לאדם הראשון למיכל בשרא, הא קרא דולכל חית הארץ לאו אזהרה הוא, וכדכתב הרמ\"ה ז\"ל, דלמימסר ירק עשב לחית הארץ הוא דאתא, וכיון דמיבעי ליה למידי אחרינא, ליכא למילף אזהרה מיניה, א\"כ איסורא בעלמא נמי מנא ליה. ומה דאסבר לה רמ\"ה ז\"ל דכיון דלא איתייהב ליה רשות למיכל בישראל, ממילא לא שרי ליה אינו מובן, חדא כיון דאבר מן החי נאסר לו בפירוש כדאמרינן אכל תאכל ולא אבר מן החי מכללא משמע דמתה שריא ליה ואין לך רשות יותר מזה, ועוד הא רב מקרא דולכל חית הארץ דייקא לה למילתיה, ומאי תלמודיה הא מיבעי ליה למימסר ירק עשב לחית הארץ:", + "ובעניותין מיתחזי לן כמו שביארנו בחידושינו, דבקושטא רב לאו איסורא קאמר, אלא מאי לא הותר לא הוכשר והותקן לו לאכול בשר קאמר, שלא היה אצלו מאכל בעצם כלל, כי גם הויה זו שיהיה מאכל מוכשר ומתוקן וראוי לאכילה היה צריך להיות מאמר מפורש מהשי\"ת, ובזה המאמר (בראשית א׳:כ״ט) הנה נתתי לכם את כל עשב זורע זרע לכם יהיה לאכלה וגו' נגמר הויות כל הירקות וזרעים ופירות שיהיו מוכשרים ומתוקנים למאכל, ולולא זה המאמר שמסרם ביד האדם למאכלו לא היו ראוים למאכל כלל, וגם עץ הדעת טוב ורע הגם שנאסר להאדם בזה המאמר עצמו (בראשית ב׳:י״ז) ומעץ הדעת טוב ורע לא תאכל ממנו כי ביום אכלך ממנו וגו' שמסרו בבחירת האדם אם לאכלו אם שלא לאכלו, זה עצמו היה ההויה שלו שיהיה מוכשר וראוי לאכילה, וממילא בשר שלא היה שום מאמר מהשי\"ת שמסרו להאדם לאכילה באמת לא היה מאכל ראוי בעצם כלל, והגם דכתיב (שם) אכל תאכל, ואמרינן אכל תאכל ולא אבר מן החי, מיהו כיון דלא נאמר איסור אכילה בהדיא גבי אבר מן החי לא היה בו מאמר שיוגמר בו הויה זו שיהיה ראוי לאכילה, ומאי דנאסר מדיוקא אמרינן עץ הוא והתורה אסרתו, כדאמרינן בעלמא גבי גיד הנשה במס' חולין (צב:), ולאשר יש לומר שמיד בתחילת הבריאה כל דבר ודבר מיד כשנברא היה ראוי ומוכשר תיכף למאכל, ולא היה נצרך לזה מאמר מפורש אח\"כ, ומה דכתיב הנה נתתי לכם את כל עשב וגו' לכם יהיה לאכלה למשרינהו באכילה הוא דאתא, ונתינת רשות הוא, להכי דייק רב למילתיה דכתיב לכם יהיה לאכלה ולכל חית הארץ, ולא חית הארץ לכם, כלומר מדכתיב ולכל חית הארץ למימסר ירק עשב לחית הארץ ולמשרינהו להו באכילה, ליכא למימר דמאי איסור והיתר שייך בהו בחית הארץ, הרי אינם בעלי בחירה, אלא על כרחך דזה המאמר הוצרך למסור להם ירק עשב שיהיה מוכשר ומתוקן למאכלם, ובזה המאמר נעשה הויה זו, וכיון שלא היה מאמר שחית הארץ נמסרו להאדם לאכלה, לא היה בהם הויה זו באמת ולא היו ראוים כלל בעצם למאכל אדם, עד אחר המבול בימי נח שהיה מאמר מפורש (בראשית ט׳:ג׳) כל רמש אשר הוא חי לכם יהיה לאכלה, אז ניתן הויה זו בחית הארץ שנעשו מוכשרים וראוים למאכל, ע\"כ מה שביארנו בחידושינו למס' סנהדרין, וכפי זה לא קשיא מידי מה שהקריבו, הא לא הוי מן המותר בפיך, דהא באמת לא נאסר כלל וכאמור. ועיין במדרש בראשית רבה (פ' לד) רבי יוסי ב\"ר איבו בשם רבי יוחנן אדם הראשון שלא הותר לבשר תאוה לא הוזהר על אבר מן החי כו' יעו\"ש, וצריך לומר או דלית ליה דרשא דאכל תאכל ולא אבר מן החי או דנדרש הכי על שם שנאסר לבני נח, ומצאתי אח\"כ שרבינו הקדוש ז\"ל מפרשיסחא בקול שמחה העיר קצת בזה:", + "אלא דאכתי יש להעיר, לפי מה שביארנו מדעת רש\"י ור\"ן ז\"ל דגם מה דלאו מידי דבר אכילה לא הוי מן המותר בפיך, א\"כ הגם שלא נאסרו כיון דלא היו ראוים לאכילה בעצם לא הוי מן המותר בפיך והיאך הקריבו:", + "אכן באמת עיקר הקושיא לאו מילתא הוא, דלמען תהיה תורת ה' בפיך לישראל נאמר, אלא דאינהו נמי הקפידו להקריב ממה שיהיה מן המותר בפי ישראל, כדכתיב בהבל מבכורות צאנו ובנח מכל הבהמה הטהורה וגו' ובאדם כדאמרינן במסכת שבת (כח:) שמע מינה טהור היה דאר\"י שור שהקריב אדם הראשון קרן אחת היתה לו במצחו כו' יעו\"ש, אבל לא היו צריכים שיהיה מותר בפיהם:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' מט) שמדברי רש\"י והר\"ן ז\"ל דמפרשי טעם הפסול בציפן זהב משום דלא הוי מן המותר בפיך, דנתי לפסול בתי התפילין אשר חדשים מקרוב באו, שמעמידים דפנות הבתים על ידי שמדבקין סיד הרבה ועב בדפנות הבתים מבפנים, דזה לא הוי מן המותר בפיך. ולאשר שמענו מתהנדזידון בדבר, ראינו כעת להשית בזה נוספות, דבאמת מלבד דעת רש\"י והר\"ן ז\"ל הנ\"ל, ג\"כ הדבר ברור שבתים הללו פסולין נינהו, דהנה נראה ודאי דהלכה מקובלת היא שבתי התפילין צריכין להיות מעור דוקא, אבל שלא מן העור אפילו מקרניים וטלפיים ועצמות ושערות דהוי מן המותר בפיך פסולות, דבעינן מן העור דוקא כפשטות משמעות לשון הש\"ס במס' שבת (כח:) אלא לעורן יעו\"ש, והגם שלא נזכר הלמ\"מ זו בשום מקום בש\"ס וגם הרמב\"ם (הל' תפילין פ\"ג) שחושב (שם) שמונה הלמ\"מ מעכבות בתפילין לא חשיב זו ההלכה יעו\"ש, נראה שהוא בכלל אמרם במס' מנחות (לה.) תפילין אין קושרין אותן אלא במינן, וכדפירש\"י (מנחות מב:) אהך דציפן זהב פסולות דבתים מתיק של עור בעינן, דאפילו קשירתן אינן אלא רצועות ממינו יעו\"ש, וכיון דזו ההלכה נסבינן לה מההלכה למ\"מ דגבי פרשיות דהבתים ורצועות צריכין להיות ממינן של הפרשיות, דהינו מעור דוקא, להכי לא חשיב לה הרמב\"ם ז\"ל באנפי נפשה, ונכלל בההלכה למ\"מ שכתב הרמב\"ם ז\"ל (הל' תפילין פ\"א ה\"ח) גבי פרשיות יעו\"ש, וא\"כ פשוט דכשמעמידין דפנות הבתים על ידי שמדבקין סיד הרבה ועב בדפנות הבתים מבפנים, דפסול, דהא בעינן משל עור דוקא, וכיון שמעמיד הבתים הוא מסיד, ודאי דפסול, דהכל הולך אחר המעמיד, וכהאי דיבמות (קב:) אמר רב יהודה אמר רב סנדל התפור בפשתן אין חולצין בו שנאמר (יחזקאל יז) ואנעלך תחש, ופירש\"י אין חולצין בו דבעינן כוליה דעור דכתיב ואנעלך תחש, אלמא לא קרי ליה נעל עד שיהא כולו של עור ע\"כ, וביאר בשלטי הגבורים (שם) בשם ריא\"ז דאף על פי שכולו עור הואיל וחוטי הפשתן שמעמידין אותו פשתן הרי הוא כאלו כולו פשתן, שהכל הולך אחר המעמיד ע\"כ יעו\"ש. והכא נמי כיון שמעמיד הבתים הוא הסיד, הרי הוא כאלו כולו סיד, דהכל הולך אחר המעמיד, ואנן תפילין של עור בעינן:", + "ונראה דהיינו נמי טעמא דש\"ס מנחות (לה:) אמר רב זעירא אמר רב חננאל אמר רב קרע הבא בשני שיטין יתפור בשלש אל יתפור, אמר ליה רבה זוטי לרב אשי הכי אמר רב ירמיה מדיפתי משמיה דרבא כו' והני מילי בגידין אבל בגרדין לא, ופירש\"י והני מילי דתופר בגידין אבל לא בגרדין פינדיש בלע\"ז יעו\"ש ולכאורה אינו מובן, וכמו שכתב להדיא בספר התרומה (סוף הל' ס\"ת סימן רג) ועוד שנינו במס' סופרים וכן איתא בירושלמי פ\"ק דמגילה הלכה למשה מסיני שיהו כותבין בעורות כו' ותופרין בגידין כו' אע\"פ שרגילות הוא לתפור הקריעה אפילו במשי, מ\"מ האי מילתא ותופרין בגידין מיירי לתפור יריעות זו אצל זו כו' יעו\"ש וכן כתב הרא\"ש ז\"ל בתשובות (כלל ג אות יא) והקרע יכול לתופרו שלא בגידין, כי הוא תיקון הקלף, ולא הוזכרו גידין אלא בחיבור היריעות יעו\"ש, הובא דבריהם בבית יוסף יו\"ד (סימן ר\"פ). והגם דמרן הקדוש ז\"ל (שם) באמת תמה עליהם שדבריהם הוא נגד ש\"ס מפורש הנ\"ל, והני מילי בגידין אבל בגרדין דהיינו חוטין לא יעו\"ש, מיהו הש\"ס גופיה טעמא בעי, דלכאורה שפיר קאמרי דהלמ\"מ, ותופרין בגידין לא הוזכר אלא בחיבור היריעות זו אצל זו דלא סגי בלאו הכי, ולא בתפירת הקריעה דאטו לא סגי בלא קריעה, וא\"כ מנא לן לחלק בתפירת הקריעה בין גידין לבין גרדין, ולפי הנ\"ל ניחא, דהיינו טעמא דהש\"ס דכיון דיריעה עצמה צריכה להיות מעור דוקא, כנ\"ל ממס' סופרים וירושלמי הלכה למ\"מ שיהו כותבין בעורות, ממילא כשנקרעה ותפרה בגרדין לא הוי של עור, דכיון שדבר אחר מעמידה הכל הולך אחר המעמיד, וכסנדל של חליצה התפור בפשתן דפסול מהאי טעמא:", + "וליישב דעת ספר התרומה והרא\"ש בתשובה, מתמיהת מרן הבית יוסף הנ\"ל נעתיק לשון ספר העיטור (ח\"ב דף כד ע\"ג בחלק הכתיבה), ואבאר דבריו הקדושים, דזה לשון ספר העיטור (שם) קרע הבא בתוך שני שיטין יתפור בתוך שלשה לא יתפור כו' הני מילי בגידין אבל בגרדין לא והם הנימין שנשתיירו מן הבגד, ובנוסחא דילן בגררין לית לן בה והם טליידרו\"ש שעושין מן הקלף וכיון דמינו הוא מותר ומסתברא לן שהן כגידין עצמן ותופרין בהן ספר תורה ותופרין בגידין לאו דוקא אלא במינן קאמר ע\"כ. ביאור דבריו, דלנוסחא שלפנינו הני מילי בגידין אבל בגרדין לא, גידין עדיפי מגרדין, דגידין אע\"ג דלאו עור הוא מיניה דעור מיהת הוי, ואאיסורא קא מהדר, ואהא דבשני שיטין יתפור קאי וקאמר הני מילי דבשני שיטין יתפור בגידין, דאע\"ג דלאו עור הוא מיניה דעור מיהת הוי אבל בגרדין דלאו מיניה דעור הוא כלל, אפילו בשני שיטין לא יתפור, כיון דהמעמיד אינו של עור פסול, דהכל הולך אחר המעמיד, וכתיבה על עור בעינן, ולנוסחא הני מילי בגידין אבל בגררין לית לן בה, גידין וגרדין כי הדדי נינהו דהא גידין נמי לאו עור הוא, ואהיתירא קא מהדר, ואהא דבשלש אל יתפור קאי וקאמר הני מילי דבשלש אל יתפור בגידין דלאו עור הוא להכי דוקא בשני שיטין דלאו מעמיד הוא, דבלי תפירה נמי קאי הוא דלא מיפסל בתפירה דלאו עור הן בגידין הן בגרדין בשלש, דלא סגי בלא תפירה, הוי ליה מעמיד ומיפסל ביה תפירה דלאו עור, אבל בגררין דעור הוא אפילו בשלש יתפור. ועל זה מסיים העיטור להסכים לנוסחא שלפנינו אבל בגרדין לא, וקאמר ומסתברא לן שהן כלומר הגררין כגידין עצמן ותופרין בהם ספר תורה, והא דקאמר בירושלמי ובש\"ס ותופרין בגידין, לאו דוקא וכולל נמי גררין אלא במינן קאמר, כלומר דלא קפיד אלא שיהא התפירה במינן מן המותר בפיך, וכמו שנתבאר לעיל (אות יא) וכיון דבגידין כולל נמי גררין, וא\"כ הכא נמי דקאמר הני מילי בגידין כולל נמי גררין, דדא ודא אחת היא, וא\"כ על כרחך למיגרס כגירסא שלפנינו הני מילי בגידין אבל בגרדין לא. ואאיסורא קא מהדר דאפילו בשני שיטין דקאמר יתפור דוקא בגידין וגררין בכלל, אבל בגרדין אפילו בשני שיטין לא יתפור. זה נראה ברור בביאור דבריו ז\"ל.", + "ומעתה מיושב היטב דעת ספר התרומה והרא\"ש ז\"ל, דאינהו סברי כנוסחת הספרים דגרסי הני מילי בגידין אבל בגררין לית לן בה, ולפי נוסחא זו גידין וגרדין כי הדדי נינהו, דבשני שיטין יתפור כאמור ואי קשיא גרדין כיון דלאו מידי דבר אכילה הוא נמי לא איכפת לן, וכמו שנתבאר לעיל (אות יב) דבדבר דלא איצטריך לא מיפסל ביה מה שאינו מן המותר בפיך, מצד דלאו מידי דבר אכילה הוא, ומהתימא על מרן הקדוש ז\"ל שהוא גופיה ז\"ל מייתי ליה לדברי העיטור הנ\"ל בספרו הקדוש לטור או\"ח (סימן לב) כמו שהבאתי לעיל (אות יא). וא\"כ למה התמיה על ספר התרומה והרא\"ש ז\"ל, והגם שהעיטור מסכים לגירסא שלפנינו. אבל עכ\"פ אין לתמוה כל כך אי אינהו ז\"ל הוי להו אידך נוסחא אבל בגררין לית לן בה. הן אמת שהרא\"ש בהל' ספר תורה מפורש להדיא שגורס אבל בגרדין לא, מיהו ידוע שאין להקשות סתירה מדברי הרא\"ש ז\"ל בתשובה לפסקיו, דאפשר בפסקיו הדר ביה וסובר למיגרס כגירסא שלפנינו. ונראה שזהו באמת טעם פסיקתא של רבינו יעקב שהביא הספר התרומות (שם) שכתב כשתופר קרע של היריעה עצמה צריך לתפור מבחוץ גם שמא בגידין יעו\"ש דמסתפק על איזה מהנוסחאות לסמוך:", + "ובזה נראה לפרש הסוגיא דמכות (יא.) אמר רב חזינן לתפילין דבי חביבי דתפירי בכיתנא ולית הילכתא כוותייה, וכבר עמדנו בזה לעיל (שם) דדבר תימא הוא, לומר שרבי חייא פליג על הלכה למשה מסיני בירושלמי וש\"ס ותופרן בגידין, וביארנו (שם) דבגידין לאו מלשון ההלכה היא יעו\"ש. וכעת כפי מה שנתבאר כאן, יש לומר דבאמת מלשון ההלכה הוא, אלא דההלכה לאו למעוטי ולאפסולי שאר מילי, אלא לרבויי ולאכשורי גידין אתא, ולאפוקי מאידך הלמ\"מ שיהו כותבין בעורות, ומינה דגם הבתים צריכים להיות מעור דוקא דאין קושרין אותן אלא במינם כאמור, וסד\"א דהתפירה נמי צריך להיות מעור דוקא ולא מדבר אחר, דכשם שאם עשה הבתים עצמן מגידין ועצמות פסולות, כך אם תופרן אפילו בגידין פסולות, מהאי טעמא שהכל הולך אחר המעמיד, קמ\"ל הלמ\"מ להכשיר תפירה אפילו בגידין, אע\"ג דלאו עור הוא, וממילא מצד ההלכה בכיתנא נמי שפיר דמי, כיון דלא בעינן עור דוקא בתפירה ורק משום מן המותר בפיך, וקסבר רבי חייא דגם מידי דלאו בר אכילה כיון שאין בו איסור, בכלל מן המותר בפיך הוא, ולית הלכתא כוותיה, דגם מידי דלאו בר אכילה אימעוט ממן המותר בפיך, כן נראה נכון בעזרת הש\"י:", + "ואדאתאן עלה, עכ\"פ זכינו לדין שבענין זה הכל הולך אחר המעמיד, וא\"כ אם העמיד עור הבתים על ידי סיד מבפנים ודאי פסולים כמו סנדל התפור בפשתן, שהכל הולך אחר המעמיד ואין כאן בתים של עור כלל, ודוקא בתפירה הוא דאיכא הלמ\"מ להכשיר אע\"ג דלאו עור, אבל שאר מעמיד ודאי פוסל כשהמעמיד לאו עור הוא כנ\"ל:", + "אמנם מה שהוצרכנו במאמרנו (שם) לדון בפסול הבתים אשר חדשים מקרוב באו, מטעם דלא הוי מן המותר בפיך, לא נצרכה אלא כשציפוי הסיד שמבפנים הוא ציפוי שאינו עומד בפני עצמו, וגם אינו מעמיד עור הבתים, ולא נצרך אלא להעדפה בעלמא לחיזוק יותר, דאז מטעם דלאו עור הוא לא הוי איכפת לן, שהרי אינו מעמיד את הבתים דיהיה שייך למימר הכל הולך אחר המעמיד, וכיון שהציפוי ציפוי שאינו עומד בפני עצמו הוא, מיבטל בטיל לגבי עור הבתים ולא מיפסל להו, דמה דלאו עור הוא, נהי שאינו גורם בהכשר הבתים, מיהו פוסל ג\"כ לא מיפסל להו, לזה הוצרכנו לדון בפסול הבתים מטעם דהסיד לא הוי ממן המותר בפיך, כיון דלאו ממידי דבר אכילה הוא, ומה דלא הוי מן המותר בפיך גורם פסול בהבתים. ומשום כהאי גוונא הוצרכו באמת רש\"י ור\"ן ז\"ל למיהב טעמא בפסול דציפן זהב, משום דלא הוי מן המותר בפיך. ועפ\"ז יש לנו בעזהש\"י דרך מרווח מאד בסתירת פירושי רש\"י ז\"ל ממס' מגילה (כג:) למס' סנהדרין (מח:) ומנחות (מב:) מרווח יותר ממה שביארנו במאמרנו (שם) אלא שלקצר אנו צריכין, שאם נבוא לכתוב הכל יתארך הענין, ואין אנו מספיקין, ולא כתבנו רק להעיר לב המעיין, תן לחכם ויחכם עוד:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' מט) לתרץ קושית הנוב\"י מפיל קשור דכשר לדופן סוכה, משום דגלי קרא דפסולת גורן ויקב דלאו מידי דבר אכילה כשר לסוכה, שמע מינה דלא קפיד קרא בסוכה שיהיה מן המותר בפיך, שהרי היכא דבעינן מן המותר בפיך אימעט נמי מה דלאו ממידי דבר אכילה הוא ע\"כ:", + "השיבו על זה וכתבו שהדברים מתמיהים את עין הרואה, דהרי ממקום שבאת תפילין עצמן ג\"כ הלמ\"מ הוא שבא מן העור דלאו מידי דבר אכילה הוא, ומ\"מ חזינן שקפיד בהו הכתוב שיהיה מן המותר בפיך מעור בהמה טהורה דוקא ולא מדבר אחר, דבעינן ממין המותר בפיך, כמש\"כ התוס' במס' שבת (קח. ד\"ה איזה) א\"כ דופן סוכה נמי כה\"ג נימא דדוקא מפסולת גורן ויקב שבא ממן המותר בפיך אף שהם עצמן אינם ראויין לאכילה, מ\"מ לא גרע משערות ועור שבמצות תפילין שבכלל מותר בפיך הם, משום שבאים מדבר המותר בפיך, וממילא איתמעט דברים שאינם באים כלל מדבר המותר בפיך, כגון מתכות ובהמות טמאות שיהיו פסולים לדפנות סוכה ע\"כ:", + "ואנו תמיהין, למה נסתבכו בזה, מאי ענין פסולת גורן ויקב לגבי עורות, עור ודאי מידי דבר אכילה הוא בעצמו, כגון עור העוף ודבהמה וחיה נמי עור הראש של עגל הרך ועור בית הפרסות ועור בית הבושת ועור השליל ועור של תחת האליה דכבשר חשיבי במס' חולין (קכב.) ואפילו שאר העורות שאינן כבשר לענין טומאת נבלות, אבל לענין טומאת אוכלין באין לכלל אוכל על ידי שליקה, כדאיתא במס' עירובין (כח:) חולין (עז:) אבל פסולת גורן ויקב ודאי סתמן לאו מידי דבר אכילה נינהו בעצמן כלל:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' נ) ובאמת נראה מפורש כסברת רש\"י ז\"ל דמותר אינו נקרא אלא דבר שיש בו איסור והיתר, מלשון הש\"ס במס' שבת (קח.) דשאל ליה קרנא לרב מניין שאין כותבין תפילין אלא על עור בהמה טהורה בלבד, אמר ליה דכתיב (שמות י) למען תהיה תורת ה' בפיך מן המותר בפיך יעו\"ש, ומדדייק מינה דרק על עור בהמה טהורה כתבינן, ולא אמר דבא להוציא רק עור בהמה טמאה, אבל על הנייר דג\"כ אין בו איסור אכתי מנין דלא כתבינן, שמע מינה דבדרשא זו אימעוט נמי נייר דלא כתבינן, והיינו דמותר בפיך לא שייך לומר אלא בדבר שיש בו איסור והיתר, אבל בדבר שאינו בר מינא דאכילה כלל לא שייך כלל לקרותו מותר כו':", + "העירו עלן, אדדייקית מלישנא דמימרא דקרנא ורב, דייק לאידך גיסא מלישנא דברייתא, דמייתי (שם) בתר הכי, וזו שאילה שאל בייתוסי אחד את רבי יהושע הגרסי מניין שאין כותבין תפילין על עור בהמה טמאה דכתיב למען תהיה תורת ה' בפיך מדבר המותר בפיך, אלמא משמע להדיא מסידור לשון חז\"ל דמהא דכתיב למען תהיה תורת ה' בפיך לא ילפינן אלא רק דלא כתבינן על עור בהמה טמאה, והיינו דהא דלא כתבינן אנייר ידעינן מהלמ\"מ שיהיו כותבין על עורות ע\"כ:", + "ואנו תמיהין על מי שהעיר כן אם יש לו מוח בקדקדו, דאטו לישנא דברייתא הוא דנידוק מינה, הא לישנא דביתוסי הוא דהברייתא מייתי ליה, וכי אנן אלישנא דביתוסי ניקו ונסמוך, ודאי עדיפא לן למידק מלישנא דאמוראי קרנא ורב, ומה שהעיר דלנייר לא צריכנא, לילף ממיעוטא דקרא דהא הלמ\"מ הוא, נמי לא קשיא מידי, וכמו שנתבאר במאמרנו שפוני טמוני חול עמ' ח, דכל מה שהוא מהלכה איבעי לן לאשכוחי ליה ג\"כ סמך מקראי יעו\"ש ולהכי שאלו מניין:", + "שוב מצאתי בחידושי חתם סופר למס' שבת שיצא לאור זה זמן לא כביר, כמו שנה אחר הדפסת מאמרינו פתיל תכלת, שהעמיס סברתינו זו דמידי דלאו בר אכילה אימעוט ממן המותר בפיך בדברי התוספות במס' שבת (עט: ד\"ה תפילין אגויל מי כתבינן) יעו\"ש שדבריו מוכרחין שכך הוא שיטת התוס' ושבח ותהלה להשי\"ת שכוונתי לסברת התוס' ז\"ל כפי מה שביאר כוונתם החתם סופר ז\"ל:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' נ\"א) לתרץ הקושיא היאך הוכשר דם חלזון לתכלת שבציצית הא לא הוי מן המותר בפיך, וכתבנו לתרץ דלפי מה שנתבאר שהחלזון הוא מין דג, נהי שהוא טמא אכן דמו מותר מדאורייתא, דכל דם דגים טמאים, נראה שאין בו איסור מדאורייתא, דהרי איסור דם ליכא אלא בבהמה וחיה ועוף, כדאיתא בכריתות (כ: ושם) אבל דם שרצים ודגים וחגבים אין בהם איסור דם אלא דשרצים דמן כבשרן והתרו בו משום שרץ לוקה, כדאיתא (שם) ואפילו בשאר שרצים שאינם משמונה שרצים כדאיתא (כריתות ד:) אבל דם דגים וחגבים לא מצינו בהו איסור דאורייתא, זולת מה שכתב הרמב\"ם ז\"ל בהל' מאכלות אסורות (פ\"ו ה\"א) ודם דגים וחגבים טמאים אסור, משום שהוא תמצית גופן כחלב בהמה טמאה ע\"כ יעו\"ש, והנה גם בחלב בהמה טמאה כתב הרמב\"ם ז\"ל (שם פ\"ג ה\"ו) שאין לוקין על אכילתו, אלא דשם אסור מדאורייתא ורק דהוי כמו חצי שיעור יעו\"ש, אבל דם חגבים ודגים טמאים נראה דאין אסור אלא מדרבנן, דלא עדיף מצירן דאינו אסור אלא מדרבנן, כדאיתא בתוס' במס' בכורות (ו: ד\"ה לאסור) ובמס' חולין (צט: ד\"ה שאני) וברא\"ש מס' ע\"ז (פ\"ב סי' לה), וכן פסק להלכה בש\"ע יו\"ד (סי' פ\"ג סעיף ה) כו' והיינו דחלב בהמה טמאה איתרבי מהטמאין ומגמל גמל לרבנן או מאת הגמל לרבי שמעון כדאיתא במס' בכורות (שם) אבל בדגים וחגבים טמאים ליכא קרא, להכי צירן ודמן בכלל שרי מדאורייתא כו' ע\"כ:", + "בזה זקפו כולהו לקועייהו עלן כחויא, וכתבו שהיה בהעלם עינינו לשון הלחם משנה (שם פ\"ו ה\"א), שאחר שפלפל (שם) בלשון הרמב\"ם שכתב לפיכך דם דגים וחגבים טהורים מותר ואפילו כנסו בכלי ושתהו מותר, ובמה שביאר על זה הרב המגיד ז\"ל סיים וא\"ת לדעת רבינו דם דגים אין חייבין עליו דקתני במתניתין (כריתות כא.) במאי איירי אי בטהורים היכי קתני אין חייבין דמשמע דאיסורא מיהא איכא, הא לדעת רבינו מותר בכל גוונא בין כנסו בין לא כנסו, וי\"ל דאיירי בטמאים ומאי דקאמר אין חייבין עליו משום דם אבל משום לאו דטמאים חייב דהוי תמצית שבגופן ע\"כ, הרי מבואר מלשונו ז\"ל להדיא דדם דגים טמאים אסור מדאורייתא וכדמוכח לשון אבל משום לאו דטמאים חייב, והנה באמת מלשון הלח\"מ לא מוכח מידי, דהרי בלאו הכי לא בא לשונו ז\"ל בלשון מדוקדק דהרי לשון אבל משום לאו דטמאים חייב משמע דאיכא לאו ומלקות, והא ודאי אינו, דהרי להדיא הרב אינו אומר כן ועל כרחך לומר דאיסור לאו ומלקות קאמר, אמור נמי דאיסור לאו ומלקות מדבריהם קאמר ואשכחן טובא כה\"ג בלשון הש\"ס והפוסקים ז\"ל:", + "אלא שאנו תמיהין, לפי הבנתם שהבינו בדברינו שכתבו זאת לדבר פשוט ומוסכם מכבר, שדם דגים טמאים אינו אסור אלא מדרבנן, טפי הוי להו לאתמוהי עלן מלשון הרדב\"ז ז\"ל (סי' מו) ובדפוס ווארשא (חלק רביעי סי' אלף קיט) ומלשון הפר\"ח יו\"ד (סי' סו סעי\"ק יד) ופרי מגדים יו\"ד (סו\"ס פה) שמבואר להדיא מדבריהם ז\"ל דאיסור דם דגים וחגבים טמאים הוא איסור תורה:", + "אולם באמת אנו תמיהין על הבנתם, הרי באמת לא כתבנו זאת לדבר פשוט אלא בלשון נראה שאין בו איסור דאורייתא, והיינו דאנן בעניותין חדשנו זאת לומר שאינו אסור אלא מדרבנן, והכי איתחזי לן מאחר דלא אשכחן בשום דוכתא בש\"ס איסור דם דגים וחגבים טמאים להדיא, זולת מה שכתב הרמב\"ם ז\"ל ודם דגים וחגבים טמאים אסור משום שהוא תמצית גופן כחלב בהמה טמאה, ומקורו מהאי דמס' כריתות (כא:) אמר רב יהודה אמר רב דם שרצים לוקין עליו בכזית, ומסיק התרו בו, משום שרץ לוקה משום דם אינו לוקה, אמר רב דם דגים שכינסו אסור כו', וסובר הרמב\"ם ז\"ל דלפי מה דמסיק כי קאמר רב אסור דלית ביה קשקשים איירי רב בדגים טמאים, וכלפי דאמר בדם שרצים דלוקה בהתרו בו משום שרץ קאמר, דבדם דגים טמאים רק אסור אבל אינו לוקה, ומלשון זה משמע איסורא בעלמא מדרבנן, דאי אסור מדאורייתא קאמר, הכי הוי ליה למימר דם דגים שכינסו אינו לוקה ושפיר הוי משמע מלקי הוא דלא לקי הא איסורא אסור מדאורייתא, והוה ניחא טפי לישנא דכינסו דלרבותא דאינו לוקה נקטיה, ומדלא קאמר הכי אלא קאמר דם דגים שכינסו אסור, משמע איסורא בעלמא מדרבנן, והגם דהרמב\"ם ז\"ל אסברא לה מיסבר בטעם איסורא דדם דגים וחגבים טמאים משום שהוא תמצית גופן כחלב בהמה טמאה, והיינו מכללא דכל היוצא מן הטמא טמא, וכמו שביאר הרא\"ה ז\"ל בספר החינוך וז\"ל: משום שהוא כתמצית גופן כחלב בהמה טמאה שאסור מהכלל שבידינו כל היוצא מן הטמא טמא כו' יעו\"ש, על כרחך דלאו מדאורייתא ממש מכללא דכל היוצא מן הטמא טמא קאמר דא\"כ צירן נמי ליתסר מדאורייתא, לא מיבעיא להפוסקים דפסקי לאסור כל מי רגלי בהמה טמאה, אלא אפילו לשיטת הרמב\"ם ז\"ל דכל מי רגלי בהמה טמאה אפילו חמור שרי, היינו משום דהוי פגום והוי כפירשא בעלמא כמבואר בדבריו ז\"ל בפ\"ד מהל' מאכלות אסורות יעו\"ש, אבל אי לא הוי כפירשא הוי אסורי אפילו מי רגלי סוסים וגמלים אע\"ג דמיא עול מיא נפיק, וכבר ביאר באורך הפרי תואר ז\"ל סוגיא דבכורות (דף ו.) אליביה, וגם אנו בעניותין הארכנו בביאור הסוגיא אליביה דהרמב\"ם ז\"ל ולא עת האסף פה, וא\"כ אי כללא דכל היוצא מן הטמא בדגים וחגבים נמי איתמר הוי לן למיתסר ציר דגים וחגבים מדאורייתא, ולהדיא פוסק הרמב\"ם ז\"ל (הל' מאכלות אסורות פ\"ג הכ\"ב) דציר חגבים טמאים שרי מפני שאין בהם אלא לחלוחית, עיין פר\"ח (יו\"ד סוס\"י פ\"ה) וציר דגים טמאים נמי דאוסר מבואר מדברי הפוסקים ז\"ל דאינו אלא מדרבנן, אלא ודאי קושטא קאי דהך כללא דכל היוצא מן הטמא טמא, לא איתסר בדגים וחגבים טמאים מטעמא שביארנו במאמרנו כנ\"ל, ועל כרחך מה דאסבר לה הרמב\"ם ז\"ל משום שהוא תמצית גופן כחלב בהמה, היינו לומר שעל זה סמכו חכמים ואסרו דם דגים וחגבים טמאים כיון דמצינו דוגמת איסור זה בתורה בחלב בהמה טמאה, מיהו לא אסרו אלא בדם דגים וחגבים או ציר דגים דסמיכי ויש בהם ממשות קצת, אבל ציר חגבים טמאים שאין בו שום ממשות אלא לחלוחית בעלמא לא אסרו, ובאמת אנו תמיהין דכולהו בתר דידן קמהדרי, הרי בעיקר הדבר כבר קדמנו מרן הגאון מור\"י מליסא ז\"ל אשר קטנו עבה ממתנינו בספרו הבהיר חות דעת (סי' פ\"ג סק\"א) יעו\"ש:", + "וקצת ראיה לזה דאיסור דם דגים וחגבים טמאים להרמב\"ם ז\"ל אינו מדאורייתא מכללא דכל היוצא מן הטמא טמא אלא מדרבנן, מדלא נקטיה הרמב\"ם ז\"ל (הל' מאכלות אסורות רפ\"ג) בהעתיקו דין זה דכל היוצא מן הטמא טמא, וז\"ל: כל מאכל היוצא ממין מן המינים האסורין שלוקין על אכילתן הרי אותו המאכל אסור באכילה מן התורה, כגון חלב בהמה וחיה הטמאים וביצי עוף ודג הטמאים, שנאמר ואת בת היענה זו ביצתה והוא הדין לכל האסור כיענה ולכל הדברים הדומין לביצה ע\"כ, והוי ליה למינקט כגון חלב בהמה וחיה הטמאים ודם חגבים ודגים טמאין וביצי עוף ודג הטמאים כו', ומדלא נקיט הכי, נראה משום דבקושטא דם דגים וחגבים טמאים אין איסורן מדאורייתא כמו שנתבאר, דכללא דכל היוצא מן הטמא טמא לא איתמר בדגים וחגבים טמאין, וא\"ת, א\"כ ביצי דג טמא דקא חשיב לה דאסור מן התורה, אמאי, הא הך כללא דכל היוצא מן הטמא טמא לא איתמר בדגים וחגבים טמאין כדאמרן. ויש לומר דשאני ביצת הטמאים, דבקושטא לאו משום כללא דכל היוצא מן הטמא טמא קאתינן עלה, אלא מצד הסברא כבשרו ואבר מאבריו הוא חשוב, וכדבקושטא האוכל ביצי דגים טמאים הנמצאים במעיהם לוקה מן התורה וכן בביצי עוף טמא, וכדפסק הרמב\"ם ז\"ל (שם ה\"ז) יעו\"ש, וא\"כ כי פירשו ממעיהם נמי, מצד הסברא דינא הוא דליתסר ואפילו ללקות עליהם, ולא היינו צריכין כלל קרא דבת היענה למיסר ביצת הטמאים, אלא משום דסד\"א ביצה טהורה דשרי רחמנא חדוש הוא, דהוי לן למיסר משום אבר מן החי, וביצה טמאה נמי תשתרי קמ\"ל ואת בת היענה לאוקמינהו לביצת הטמאים אסברא דליתסר משום דכאבר מאבריה הוא חשוב, מיהו מילקי לא לקי, כיון דמכח ריבויי דקרא הוא דמוקמינן להו אסברא דליתסר, וכל דלא אתי אלא מריבויי לא לקי וכמו שביאר הרב המגיד ז\"ל יעו\"ש, והיינו דוקא ביצי דג טמא אבל דם דגים וחגבים דאין לנו לאסור אלא מכללא דכל היוצא מן הטמא טמא, והאי כללא לא איתמר בדגים וחגבים כדאמרן, ובקושטא אינו אסור מדאורייתא, ולהכי לא העתיק הרמב\"ם ז\"ל דם דגים וחגבים טמאים בהאי כללא, ובזה יש ג\"כ ליישב מה שיש להעיר עלן מלשון התוס' במס' בכורות (ז: ד\"ה רוב) יעו\"ש:", + "הן אמת, דלכאורה יש לפקפק קצת על הטעם שביארנו במאמרנו, דלפי שבדגים וחגבים טמאין ליכא קרא לרבויי צירן כמו בחלב בהמה טמאה להכי צירן ודמן בכלל שרי מדאורייתא, ולכאורה תינח דגים טמאים דשרץ המים נינהו דכתיב בהו לאו מפורש ולא כתיב בהו ריבויי לאסור דמן וצירן, יש לומר דשרי מדאורייתא, והגם דבתורת כהנים (פ' שמיני) דריש שרץ הארץ אל תשקצו את נפשותיכם בכל השרץ השורץ שבזה כלל כל שכתבו התוס' ז\"ל במס' בכורות (ו: ד\"ה לאסור) יעו\"ש, אבל חגבים טמאים הרי לא כתיב בהו לאו מפורש, ורק שנכללו במה שסיים קרא גבי שרץ הארץ, אל תשקצו את נפשותיכם בכל השרץ השורץ, שבזה כלל כל השרצים, וכמו שביאר הר\"א ממיץ ז\"ל בספר יראים (עמוד מאכלות סי' קלג) יעו\"ש, א\"כ בכלל שרצים חשובי דאתרבי בהו לאסור צירן מקרא דהטמאים, ועל כרחך לומר דהא דפסק הרמב\"ם ז\"ל דציר חגבים טמאין, שרי היינו משום שאין בהם מתמצית גופן כלל, ואינו אלא לחלוחית מים בעלמא, ובאמת כללא דכל היוצא מן הטמא טמא אינו אלא במידי דהוא מתמצית גופן, אבל מה שאינו מתמצית גופן אינו אסור מהאי כללא, והא דהוצרך הרמב\"ם ז\"ל לומר בטעם היתר מי רגלי בהמה טמאה משום דהוי פירשא, לא הוצרך לטעם זה אלא משום מי רגלי חמור דעכירי ודמו לחלב, אבל מי רגלי סוסים וגמלים בלאו הכי שרי, כיון דמיא עול מיא נפיק, ולפי זה בקושטא דם חגבים טמאים אסירי מדאורייתא מרבויי דהטמאים כיון שהוא תמצית גופן, וממילא דם דגים טמאים נמי דאוסר הרמב\"ם ז\"ל על כרחך לומר דמדאורייתא קאמר, מדכייל הרמב\"ם ז\"ל דם דגים טמאים בהדי דם חגבים טמאים, וכיון דדם חגבים טמאים הוא דאורייתא כמו שנתבאר, דם דגים טמאים נמי מדאורייתא קאמר, ובקושטא ציר דגים טמאים נמי דאוסר הרמב\"ם ז\"ל ג\"כ מדאוריתא קאמר, והגם דלא כתיב בהו רבויי לאסור צירן, על כרחך לומר דסובר הרמב\"ם דדרשא דתו\"כ שקץ הוא לאסור צירן דרשא גמורה היא, ודלא כמו שכתבו התוס' ז\"ל דאסמכתא בעלמא הוא, דבאמת דבר תמוה הוא מהיכי תיתי לומר כן דאסמכתא בעלמא הוא, וכבר התמרמר על זה בתשו' שאילת יעב\"ץ (ח\"ב סי' קפח) יעו\"ש, ולא עוד אלא דיש לומר דמהאי טעמא גופיה דבחגבים טמאים הוי דאורייתא מהאי טעמיה גופיה אסור דם וציר דגים טמאים מדאורייתא, שהרי גם דגים טמאים דהוא שרץ המים נכלל בלאו דאל תשקצו את נפשותיכם בכל השרץ השורץ, כדאיתא במס' מכות (טז:) אכל פוטיתא לוקה ד' והיינו משום שרץ השורץ על הארץ ג\"כ יעו\"ש, וכיון דבשרצים איתרבי כללא דכל היוצא מן הטמא טמא, מהטמאין לאסור צירן, ממילא דגים נמי בכלל, דהא איכא בהו לאו דשרץ הארץ, וכפי זה צ\"ע תורתן של הראשונים ז\"ל שמבואר בדבריהם בפשיטות דציר דגים אינו אסור אלא מדרבנן:", + "אמנם הדבר נכון מאד, דבאמת אי אפשר כלל לומר כן בשיטת הרמב\"ם ז\"ל, דבמה דנכללו שרץ המים וחגבים בלאו דאל תשקצו את נפשותיכם בכל השרץ השורץ על הארץ, איתרבאי שיהיה להם ממש דין שרץ הארץ לכל דבר, דא\"כ מילקי נמי לילקי על דם דגים וחגבים טמאין, דהא בשרצים אין דמן חלוק מבשרן כבמס' כריתות (כ:) אר\"י א\"ר דם שרצים לוקין עליו בכזית והיינו אפילו בשאר שרצים שאינם מהשמנה שרצים כבכריתות (ד:), ואין לומר דאין הכי נמי והא דאר\"י א\"ר דם דגים שכינסו אסור בטהורים מיירי כפירש\"י ז\"ל. מלבד מה דאם כן אין מקור נפתח לדברי הרמב\"ם ז\"ל כלל. עוד תקשי, דא\"כ למה סיים הרמב\"ם ז\"ל, בטעם איסור דם דגים וחגבים טמאים, משום שהוא תמצית גופן כחלב בהמה טמאה, והיינו מכללא דכל היוצא מן הטמא טמא ואין לוקין עליו כמו שביאר הרב המגיד ז\"ל יעו\"ש, תיפוק ליה דעדיף מחלב בהמה טמאה ומילקי נמי לקי, אלא ודאי דאע\"ג דנכללו שרץ המים וחגבים טמאים דלחייב עלייהו משום לאו דשרץ הארץ, מיהו לאו שרץ הארץ ממש חשיבי לגבי כל מילי:", + "מיהו באמת צריך ביאור אמאי לא חשובי באמת שרץ הארץ לכל מילי, כיון דכלל להו קרא בכלל שרץ הארץ בקרא דאל תשקצו את נפשותיכם בכל השרץ השורץ:", + "ואנהירין לעיינין בעזהש\"י, דברייתא מפורשת היא בתו\"כ (פ' שמיני פרק יב ברייתא ג') אל תשקצו את נפשותיכם בכל השרץ השורץ להביא כו' יכול לא יהא פוסלים את הגוף ת\"ל ונטמתם בם, יכול אף דמם וחלבם כיוצא בהם ת\"ל בם, בם את מטמא ואי אתה מטמא בדמם וחלבם כיוצא בהם כו' ועל כרחך לענין איסורא קאמר ולפסול גויה, דאי לטמויי הא הנך שרצים דאיירי בהאי קרא בשרם נמי לא קא מטמאי כדאמרינן התם, יכול יטמאו טומאה חמורה ת\"ל ולא תטמאו בהם, ועל כרחך דלענין איסורא ופסול גויה קאמר, וא\"כ איך ממעט דמם וחלבם, הרי בשרצים אין דמן חלוק מבשרן ולוקין על דמן בכזית. ובספר קרבן אהרן פי' וז\"ל: ואין אתה מטמא משום דמם וחלבם שהאוכלם אינו לוקה משום שרץ כדאמרינן בפ' דם שחיטה משום דם לוקה משום שרץ אינו לוקה ע\"כ, והם דברים תמוהים ומרפסין איגרא, דלהדיא אמרינן להיפוך בפ' דם שחיטה (כריתות כא:) אר\"י א\"ר דם שרצים לוקין עליו בכזית ומסיק התרו בו משום שרץ לוקה משום דם אינו לוקה יעו\"ש, ולומר דהש\"ס חולק בזה עם סתמא דתו\"כ, הא ודאי דחוק ולא ניתן להאמר כלל ומכ\"ש חלבם ודאי תמוה דלא מצינו כלל חלב חלוק מבשר בשרצים:", + "אמנם לפי האמור יצא לנו כאור נוגה, ביאור הך ברייתא, דקאי על מה דכלל בקרא זה כלהו שרצים שרץ המים וחגבים טמאים, שיהיה בהם לאו דשרץ הארץ, וקאמר יכול אף דמן וחלבן, כלומר חלב ומיץ שלהם דהיינו צירן וכאלו אמר יכול אף דמן וצירן כיוצא בהן, דכיון דנכללו שרץ המים וחגבים בכלל שרץ הארץ, יהיו חשובי ממש כשרץ הארץ לכל מילי, שלא יהא דמן חלוק מבשרן, ולאסור צירן מריבויי דהטמאים, דגבי שרצים דאיתרבי בהו כל היוצא מן הטמא טמא, ת\"ל בם, בם אתה מטמא ואי אתה מטמא בדמן וחלבן, דרק גופן ממש נכללו בהאי קרא דלחייבו עלייהו משום שרץ הארץ, אבל לא לענין דמן וחלבם, וממילא דמן וצירן דליכא בהו רבויי בגופייהו לאסור באמת משרי שרי מדאורייתא, כיון דלא נכללו לענין דמן וצירן בכלל שרץ הארץ. ובאמת מהך ברייתא נפקו להו לראשונים ז\"ל, דכתבו כולם פה אחד דציר דגים טמאים הוא מדרבנן, ודרשא דתו\"כ גבי דגים שקץ הוא לאסור צירן אסמכתא הוא, ובחנם התמרמר עליהם בתשובת שאילת יעבץ ז\"ל הנ\"ל:", + "והנה להיות כי דברינו הנ\"ל, בביאור דברינו בענין דם דגים, השבנו לקצת שואלים, והגיע לנו מהם תשובות על דברינו, וראינו שלרוב מגמתם לטעון על דברינו, לא באו על תוכן כוונתנו, ראיתי להעתיק מה ששאלו קצת בזה ולהעמידם על כוונתינו, ומזה יוקשו אל השאר, כי אחרי העיון בעין טובה, ימצאו בעזהש\"י דברינו מתוקים מדבש ונופת צופים:", + "כי על מה שכתבנו, דמלישנא דרב דם דגים שכינסו אסור, משמע איסורא בעלמא מדרבנן, דאי אסור מדאורייתא קאמר, הכי הוי ליה למימר דם דגים שכינסו אינו לוקה, ושפיר הוי משמע מלקי הוא דלא לקי הא איסורי אסור מדאורייתא כו', ומדלא קאמר הכי, אלא קאמר דם דגים שכינסו אסור, משמע איסורא בעלמא מדרבנן. על זה השיבו דדיוקא דילן לאו דיוקא הוא, דכמה פעמים מצינו בש\"ס לשון אסור ומדאורייתא קאמר. ועוד אדדייקינן מדברי רב מדלא אמר אינו לוקה, יותר יש לן לדייק ממתניתין דתנן דם דגים אין חייבין עליו, משמע דוקא אין חייבין עליו הא איסור דאורייתא איכא, וכמו שדייקו התוס' ז\"ל במתניתין כן יעו\"ש ע\"כ:", + "הנה בהא גלי דעתייהו, שלא הבינו יפה דיוקא דילן, דודאי מלשון אסור לחוד ליכא למשמע מינה מידי, ואיכא למימר דאסור מדרבנן קאמר, ואיכא למימר נמי דאסור מדאורייתא קאמר, ולזה הקדמנו דהך מימרא דרב דם דגים שכינסו אסור, מקביל לאידך מימרא דרב דאמר מקמי הכי דם שרצים לוקין עליו בכזית, דכלפי דאמר דדם שרצים לוקין עליו בכזית קאמר, אבל דם דגים שכינסו אסור, כלומר ואין לוקין עליו. וכן ביאר להדיא הפר\"ח יעו\"ש, וכיון דהך מימרא דדם דגים הוא מקביל לאידך מימרא דדם השרץ, הוי ליה למינקט דבר והפוכו כלפי דאמר בדם השרץ לוקין, הוי ליה למימר בדם דגים אין לוקין, והוי אתי שפיר טפי לשון כינסו דנקט, דלרבותיה דאינו לוקה נקטיה, והוי נמי ממש כלישנא דמתניתין דקתני אין חייבין עליו. אלא ודאי דשכל את לישניה שלא למינקט אין לוקין עליו ולשנות מלישנא דמתני' לאורויי דאינו אלא איסורא בעלמא מדרבנן. ובהא ניחא באמת מה דקשיא לכאורה בהך מימרא דרב בדם דגים, וכי רב מתניתין אתא לאשמועינן, הא מתניתין הוא דם דגים אין חייבין עליהם הא איסורא איכא, וכפי הנ\"ל ניחא דהא גופיה חדית לן רב דאינו אסור אלא מדרבנן, ואי ממתניתין הוי מצינו למימר אין חייבים עליהם הא איסורא מדאורייתא איכא, ומי שבקי קצת בצורתא דשמעתא, יודה על האמת כי דיוקא דילן הוא ברור:", + "ומה שהקשו, ועוד אדדייקינן מדברי רב, מדלא אמר אינו לוקה יותר יש לנו לדייק ממתניתין דתנן דם דגים אין חייבין עליו, משמע דוקא אין חייבין עליו הא איסורא דאורייתא איכא. אנו תמוהים, דודאי מלישנא דמתניתין דקתני אין חייבין עליו ליכא למשמע אלא הא איסורא איכא, אבל מהות האיסור אי מדאורייתא אי מדרבנן ליכא למשמע מינה מידי. תדע דהרי לדעת רש\"י ז\"ל וכל הפוסקים זולת הרמב\"ם ז\"ל מתניתין בדם דגים טהורים מיירי, וקתני אין חייבים עליו למידק הא איסורא דרבנן משום מראית עין איכא, ואיך אזלו בתר איפכא לומר בפשיטות ההיפוך מסברת כל הפוסקים ז\"ל, אין זה אלא משום שנבהלו להשיב ולא נתנו לב לעיין כלל:", + "וביותר מבהיל הוא מה שסיימו, וכמו שדייקו התוס' במתני' כן יעו\"ש. והרי באמת התוס' לא כתבו אלא הא איסורא איכא, אבל לא נחתו כלל למידק מלישנא דאין חייבין עליו הא איסורא דאורייתא איכא, דהא בקושטא שיטת התוס' ז\"ל דמתניתין וכלהו סוגיא לא מיירי אלא בדם דגים טהורים ולא אסורי אלא משום מראית העין מדרבנן יעו\"ש. ובאמת בעיקר קושית התוס' במס' כריתות (שם) דבלא רב הוי ליה למיפרך ברייתא ומתניתין אהדדי, לולא דבריהם היה אפשר לומר דמתניתין וברייתא לא קשיא אהדדי, דיש לומר דמתניתין נמי אין חייבין עליו ושרי לכתחלה קאמר, אלא איידי דתני רישא חייבין תני נמי סיפא אין חייבין, ומצינו הרבה פעמים בש\"ס דמשני כן:", + "ודע דבעיקר תירוצנו שהעלינו שדם החלזון מותר מדאורייתא כדין דם דגים טמאים שביארנו שמותר מדאורייתא, יש להעיר קצת, לפי מה שנראה פשוט וברור שהחלזון אעפ\"י שאמרו עליו וברייתו דומה לדג אבל אינו כצורת דג ממש, ולא ממשפחת דגי הים יחשב, אלא ממשפחת שרצי המים יחשב, וכמו שנראה מפורש מלשון הרמב\"ם ז\"ל בפי' המשנה במס' כלים (פי\"ב מ\"א) וזה הרמש הוא שרץ המים הנקרא חלזון ע\"כ, הרי שהרמב\"ם קראו שרץ המים, וא\"כ התינח לשיטת הראב\"ד ורמב\"ן ז\"ל דכל שבים אפילו שרצים וחיות הים בכלל דגים נינהו אם טמאים אם טהורים, ושפיר דין אחד לדמן שהוא מותר מדאורייתא, אבל לדעת הרמב\"ם בהל' מאכלות אסורות (פ\"ב הי\"ב) שכתב וז\"ל האוכל כזית משרץ המים לוקה מן התורה כו' איזהו שרץ המים אלו הבריות כו' כללו של דבר כל שאינו בצורת הדגים לא דג טמא ולא דג טהור כגון כלב המים והדלפון והצפרדע וכיוצא בהן ע\"כ ושרצים הרי דמן כבשרן ללקות עליו מן התורה. הן אמת שדברי הרמב\"ם ז\"ל בזה שכתב כללו של דבר כל שאינו בצורת הדגים כו' צריכין ביאור, כי מה דמות וצורה תערכו לדגים לומר על מין ממיני רמשי המים שיצאו מכלל גבול צורת דגים שלא יהיו נכללים בכלל דגים אלא בכלל שרץ המים, אטו כלהו דגים בחדא צורה נינהו הלא המה הרבה צורות מצורות שונות. וכפי הנראה מלשון הרמב\"ן ז\"ל בנמוקי תורה פ' שמיני ובהשגותיו לספר המצות כי גבול צורת הדגים המה השטים במים ואינם בעלי קומה להלוך על רגליהם כי אין להם רגלים. ואותן רמשי המים שהם בעלי קומה להלוך על רגליהם שיש להם רגלים. המה בכלל שרצי וחיות המים, שלשיטת הרמב\"ם ז\"ל חלוק דינם מדין הדגים. וכפי זה החילזון שאינו מבעלי רגלים בכלל הדגים יחשב. אולם מלשון הרמב\"ם ז\"ל (שם) שכתב וז\"ל אי זהו שרץ המים אלו הבריות הקטנות כמו התולעים והעלוקה שבמים כו' יעו\"ש, והרי אלו לאו בעלי רגלים נינהו ובכלל שרץ המים חשיב להו. והנראה דהתולעים והעלוקה שבמים כיון שאין בהם סימני דגים טהורים, יצאו מכלל דגים לגמרי, מחמת שמטילין ביצים, וקי\"ל במס' ע\"ז (מ.) דג טמא משריץ מבפנים. ומעתה החלזון בדקדוק קראו הרמב\"ם ז\"ל שרץ המים כיון שמטיל ביצים ואינו משריץ מבפנים כדפירש\"י ז\"ל במס' סנהדרין (צא.) יעו\"ש, וא\"כ לכאורה דמו אסור מן התורה כבשרו:", + "אמנם באמת כיון דלהראב\"ד ורמב\"ן ז\"ל כל דרי המים דין אחד להם, דין דגים אי טמאים אי טהורים, אפושי פלוגתא לא מפשינן, וגם להרמב\"ם ז\"ל הגם שמחלק בין דגים לשרצי המים לא מחלק לו אלא לענין שמות הלאוין דצריך לאתרויי ביה משום שרץ המים ולא משום דג טמא, וכן נמי לענין שאינו ניתר בסימני סנפיר וקשקשת אבל מהות איסורם אחד הוא, וכשם שדם דגים טמאין מותרים מדאורייתא, וכמו שביארנו משום שאין בהם יתורא לרבות לאסור דמן, הכי נמי כולהו שרץ המים דמן מותר מן התורה, ובפרט לפי דרשא דתו\"כ בם בם את מטמא ואי אתה מטמא בדמם וחלבם, וכמו שביארנו והרי לאו דשרץ המים מכללא דהאי והרי לאו דשרץ המים מכללא דהאי קרא הוא להרמב\"ם ז\"ל, וכתיב בם למעט דמם כמו שנתבאר:", + "ולאשר אנו רואים כי ת\"ל מחטטים אחרי דברינו, ראינו נחוץ לבאר קצת דברינו, הגם שאינו נחוץ לענין המאמר שאנו עסוקים בו, כי מה שכתבנו וגם להרמב\"ם ז\"ל הגם שמחלק בין דגים לשרצי המים לא מחלק להו אלא לענין כו' וכן נמי לענין שאינו ניתר בסנפיר וקשקשת כו', לכאורה אינו מובן, לפי מה שנתבאר גבול ההבדל שבין דגים לשרץ המים הוא במה שמטיל ביצים, והא תינח בין דגים טמאים לשרץ המים שדג טמא משריץ מבפנים ושרץ המים מטיל ביצים, אבל כשיש לו סנפיר וקשקשת במה יוצא מכלל דג טהור, עד שנימא שאינו מועיל בו סימני סנפיר וקשקשת לטהרו, אי משום שמטיל ביצים הרי דג טהור מטיל ביצים באמת:", + "אמנם הדבר נכון מאד, דודאי גבול ההבדל שבין דג טמא לשרץ המים סגי במה שזה משריץ מבפנים וזה מטיל ביצים, אכן גבול ההבדל להוציא מכלל דגים טהורים שלא יועיל בו סימני סנפיר וקשקשת בקושטא הוא בגוף צורתו וכמו שנתבאר מתורתו של הרמב\"ן ז\"ל, דכל שהם בעלי קומה שיש להם רגלים להלך בהם בכלל שרץ המים נינהו, ולא מועיל בהו סימני סנפיר וקשקשת. ובזה מדוקדק מאד לשונו של הרמב\"ם ז\"ל (שם) שכתב וז\"ל: האוכל כזית משרץ המים לוקה מן התורה שנאמר אל תשקצו את נפשותיכם בכל השרץ השורץ וכו' הרי כלל בלאו זה שרץ הארץ ושרץ העוף ושרץ המים. איזהו שרץ המים, אלו הבריות הקטנות כמו התולעים והעלוקה שבמים והבריות הגדולות ביתר שהן חיות הים, כללו של דבר כל שאינו בצורת הדגים לא דג טמא ולא דג טהור כגון כלב המים והדלפון והצפרדע וכיוצא בהן עכ\"ל. ולכאורה אריכות לשונו אינו מובן, דפרט באיזהו שרץ המים התולעים ועלוקה בכללו של דבר פרט כלב המים והדלפון והצפרדע, ובקיצור הוי ליה למיכתב איזהו שרץ המים אלו שאינן בצורת הדגים, הבריות הקטנות כמו התולעים והעלוקה שבמים, והבריות הגדולות ביותר, כגון כלב המים והדלפון והצפרדע וכיוצא בהן שהן חיות הים. אכן לפי מה שנתבאר ניחא, דתרתי קאמר הרמב\"ם ז\"ל ולא מצי למיכללינהו כחדא, דתחלה קאמר איזהו שרץ המים שצריך להתרות בו משום שרץ המים ולא משום דג טמא, אלו הבריות הקטנות כמו התולעים והעלוקה שבמים, והבריות הגדולות ביותר שהן חיות הים. מיהו בזה לא מפיק להו אלא מכלל דגים טמאים, אבל לא מפיק להו מכלל דגים טהורים, לומר שלא יועיל בהו סימני סנפיר וקשקשת, דכשיש בהם סנפיר וקשקשת אין שום גבול הבדל שיבדיל בינם לבין דגים טהורים, שהרי דגים טהורים נמי מטילי ביצים נינהו, להכי הדר וכתב ועל בריות הגדולות ביתר שהן חיות הים קאי וקאמר כללו של דבר כל שאינו בצורת דגים, היינו מה שגבול ההבדל בינו לבין דגים הוא בגוף צורתו שהוא מבעלי קומה שיש לו רגלים, לא הוי דג טמא וצריך לאתרויי ביה משום שרץ המים ולא הוי דג טהור ואינו מועיל בו סימני סנפיר וקשקשת, ובזה פרט, כגון כלב המים והדלפון והצפרדע וכיוצא בהן שהן בעלי קומה ויש להם רגלים. כן נראה ברור ביאור לשונו הקדוש של הרמב\"ם ז\"ל, ובעיקר מחלוקתן של הראב\"ד והרמב\"ן ז\"ל והרמב\"ם ז\"ל בזה, נתבאר אצלינו בחידושינו לספר המצות ואין מקומו כאן:\n" + ], + [ + "עוד העירו על עיקר דברינו בזה ובמאמרינו פתיל תכלת, דלהכי דם דגים וחגבים טמאים שרי מדאורייתא, כיון דלית בהו רבויי דקרא לאסור, כמו בחלב בהמה טמאה דאיתרבי מהטמאין ומגמל הגמל כו' יעו\"ש, והעירו על זה הלא גם בחלב טמאה מקשה הש\"ס במס' בכורות (ו:) למה לי קרא מ\"ש מרוטבן וקיפה שלהן ומשני סד\"א הואיל כו' יעו\"ש, ומשום הכי צריך קרא, אבל דם דגים וחגבים טמאין כיון שהיא תמצית גופן כמ\"ש הרמב\"ם ז\"ל פשיטא דהיא בכלל רוטבן וקיפה שלהן דאסור מן התורה, ולא איצטריך לזה שום קרא אחריני ע\"כ והאריכו בזה, ואנו תמיהין בזה כי נבהלו להשיב ולא עיינו יפה ונשמט להו צירן מלשון הסוגיא, דזה לשון הש\"ס (שם) אמר ליה רב אחא בריה דרבא לרב אשי, אלא מעתה טעמא דרבנן מגמל גמל ורבי שמעון מאת הגמל, הא לאו הכי הוה אמינא חלב דבהמה הטמאה שרי, מאי שנא מהא דתניא הטמאין לאסור צירן ורוטבן וקיפה שלהן כו' וכבר כתבו התוס' (שם ד\"ה רוטב) דקרא לאו לרוטבן וקיפה שלהן אתא אלא לצירן אתא יעו\"ש, ועיקר הקושיא הוא מ\"ש מצירן דכיון דאיתרבי ציר, ממילא חלב נמי צריך להיות אסור יעו\"ש בתוס' (ד\"ה לאסור), וממילא בדגים וחגבים דבקושטא צירן שרי מדאורייתא וכמו שכתבו התוס' (שם) דדרשה דתו\"כ שקץ הוא לכם גבי דגים אסמכתא בעלמא הוא יעו\"ש, מנא לן בלא קרא לאסור דמן:", + "מיהו בעיקר דבר זה שנתבאר בדברי התוס' ז\"ל בכמה דוכתי בפשיטות דציר דגים וחגבים טמאין שרי מדאורייתא, יש בזה סתירה לכאורה מדברי התוס' במס' ע\"ז (מ.) דאברייתא איזו היא טרית שאינה טרופה כל שראש ושדרה ניכר, איתמר רב הונא אמר עד שיהא ראש ושדרה ניכר, רב נחמן אמר או ראש או שדרה כו' אמר רב יהודה משמיה דעולא מחלוקת לטבל בצירן אבל בגופן דברי הכל אסור עד שיהא ראש ושדרה ניכר, וכתבו התוס' (שם ד\"ה מחלוקת) וא\"ת והא צירן נמי איסור דאורייתא כדאמרינן (חולין דף קיב) הטמאין לרבות צירן ורוטבן, וי\"ל דודאי דאורייתא צירן אסור מיהו צירן בטל ברוב וגופן לא בטל דבריה לא בטילה יעו\"ש. הרי להדיא מבואר מדבריהם ז\"ל דצירן אסור מדאורייתא, וכבר נשאלנו בזה והשבנו לחלק בין צירן היוצא מעצמו, לבין צירן היוצא על ידי כתישה וסחיטה, דהא דאמרנו דציר דגים וחגבים שרי מדאורייתא, היינו בציר היוצא מעצמו, דאע\"ג דתמצית גופן הוא, מ\"מ כיון שיוצא מעצמו לא הוי גופן ממש אלא כזיעה בעלמא, וצריך קרא לרבויי, ובדגים וחגבים דליכא קרא שרי מדאורייתא, וכדאשכחן כהאי גוונא לענין ברכה במס' ברכות (לח.) האי דובשא דתמרי מברכין עליו שהכל מ\"ט זיעה בעלמא היא, והא ודאי דובשא דתמרי הוי תמצית גוף התמרים כמו שציר דגים הוי תמצית גופן, מ\"מ כיון שיוצא מעצמו לאו ממשן הוי אלא זיעה בעלמא, ומברכין עליו שהכל, ושאני טרימא דאע\"ג שהוא מעוך וכתוש מברך עליו בורא פרי העץ משום דממשן של התמרים הוא יעו\"ש, והכי נמי ציר דגים היוצא מעצמו לא חשיב אלא זיעה בעלמא ושרי מדאורייתא, והא דכתבו התוס' במסכת ע\"ז דציר דגים אסור מדאורייתא, היינו בצירן היוצא על ידי כתישה וסחיטה (גיפרעסט בל\"א) דהוי גופן ממש כמו רוטבן וקיפה, ועיין רא\"ש במסכת ברכות (שם), שוב מצאתי שגם הרב כנסת הגדולה ופרי מגדים כתבו לחלק כן:", + "והנה שואל אחד חוזר ושאל על זה, דמ\"מ קשה מנא להו להתוס' במסכת ע\"ז להקשות בפשיטות וא\"ת והא צירן נמי איסור דאורייתא, אימא בכאן נמי הפי' של צירן כמו בכל מקום לציר בעלמא דהוא מדרבנן ושפיר מקילין בה ע\"כ. ואנו לא השבנו לו על זה כי גלי אנפשיה דלא ידע מה דקא מחוי ליה במחוג ואינו ראוי למיעל קמי רבנן, שהדבר פשוט שאם היה מעיין בהסוגיא לא היה שואל כן, שהרי הסוגיא אטרית שאינה טרופה קאי, שאין אנו יודעין אם מדגים טהורים הוא, אם מדגים טמאים, וכמו כן אין אנו יודעים בהציר אם הוא ציר היוצא מעצמו או ע\"י כתישה וסחיטה, ואנן מספקינן ליה בציר כתישה וסחיטה שאסור בדאורייתא ושפיר הקשו התוס' ז\"ל:", + "ולכשתשתכל תמצא דברינו מוכרחים בדברי התוס' ז\"ל דבאמת דברי התוס' ז\"ל קשין להולמן במה שכתבו וי\"ל דודאי דאורייתא צירן אסור מיהו צירן בטל ברוב, מה כוונתם בזה אי כוונתם דאפילו מדרבנן בטל ברוב ושרי, א\"כ למה לי סימן כלל, ועל כרחך כוונתם דרק מדאורייתא בטל ברוב אבל מדרבנן מיהו אסור, אלא דלגבי איסור דרבנן סגי סימן אחד, א\"כ מאי סיימו וגופן לא בטל דבריה לא בטילה, הרי הא דבריה לא בטילה הוא רק מדרבנן, ולגבי איסור דרבנן מועיל סימן אחד, ועל כרחך כוונתם דלא שייך כאן להתיר בסימן אחד מטעם דלגבי איסור דרבנן מועיל סימן אחד, דהרי הכא מספקינן נמי שאין כאן רוב כלל ואסור מדאורייתא, ורק דאי בריה הוי בטילה ברוב, אפילו מדרבנן הוי לן להתיר כל חתיכה וחתיכה מטעם ספק ספיקא בלא סימן כלל ספק טהור ואת\"ל טמא שמא יתר החתיכות רובן טהורים ונתבטל חתיכה זו ברוב, ולזה כתבו דבריה אינה בטלה והוי רק ספק אחד דאורייתא אם טמא אם טהור, ובספק איסור דאורייתא לא מועיל סימן אחד, מאי אמרת דצירן בטל ברוב אפילו מדרבנן והוי ס\"ס שמא טהור, ואת\"ל טמא שמא הרוב טהור ונתבטל ברוב, א\"כ למה לי סימן כלל כנ\"ל. שוב מצאתי שהעיר קצת בזה הגאון מהר\"ש קלוגר ז\"ל בספר עבודת עבודה ונשאר בצ\"ע:", + "אכן לפי מה שנתבאר לחלק בין ציר היוצא מעצמו לציר היוצא על ידי כתישה וסחיטה, דציר היוצא מעצמו שרי מדאורייתא ורק ציר היוצא על ידי כתישה וסחיטה הוא דאסור מדאורייתא, נראה דזה באמת כוונת התוס' בתירוצם, דמציר היוצא מעצמו לא קשיא להו מידי, דודאי מחולק מגופן, דציר היוצא מעצמו שרי מדאורייתא ולא אסור אלא מדרבנן, ובדרבנן מועיל סי' אחד אבל גופן הוא איסור דאורייתא ורק דקשיא להו, דיש לחשוש נמי שציר היוצא על ידי כתישה, שאסור מדאורייתא, מעורב בציר זה, ולזה תירצו מיהו צירן בטל ברוב, כלומר דודאי ציר היוצא מעצמו רובא הוא נגד ציר היוצא על ידי כתישה ונתבטל ציר היוצא על ידי כתישה ברוב ציר היוצא מעצמו, והגם דמדרבנן מיהו אסור דגם ציר היוצא מעצמו עכ\"פ אסור מדרבנן, מיהו לא הוי אלא ספק דרבנן ומועיל סי' אחד, אבל גופן הוי ספק אחד דאורייתא כנ\"ל:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' נב) וכן הוא משמעות לשון הגהות רמ\"א ביו\"ד (סוס\"י סו) שכתב וכל דם דגים ודם האדם הואיל ומדינא שרי אינו אוסר תערובתו עכ\"ל, וכל דם דגים משמע דכולל דם דגים טמאים ג\"כ ע\"כ. הנה זה פשוט דהרמ\"א בדם דגים טהורים מיירי, וקאמר שאינו אוסר תערובתו, ולא דקדקנו אלא מיתור לשון וכל שבלשון רמ\"א ז\"ל דהוא לאכללא נמי דם דגים טמאים בומדינא שרי. אולם במה שבנו דיק להסיב יותר לשון וכל שבלשון רמ\"א ז\"ל לכוונה אחרת לא אטפל בזה ויהיה להם אשר להם, מאחר שלא על זה היה עיקר סמיכתנו:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' נב) ומקום אתי לומר דאפילו לכשנחליט דהחלזון הוא ממינא דצב כפשטות משמעות לשון המדרש נמי לא קשיא מידי [היאך הוכשר דמו לתכלת שבציצית הא בעינן מן המותר בפיך וגם הקושיא משום טומאה] לפי מה שנתבאר במאמרנו שפוני טמוני חול (סי' ב סעי' ט עמ' כט) בשם ר\"ת דהחלזון יש בו שני מיני דמים, אחד אשר מיפקד פקיד ואחד אשר מבלע בלועי, ודם הראוי לצביעה הוא הדם אשר מיפקד פקיד, ובאמת כן הוא בזה החלזון שמצאנו, שהדם הראוי לצביעה מיפקד פקיד בגויה בכיס כעין שלפוחית. ומעתה יש לומר דזה הדם הנצרר בו ומיפקד פקיד בהשלפוחית אינו מגופו רק מה שמכנס מצמחי הים, ודומה לדבש דבורים שמותר מפני שמכניסות אותו לגופן ואין ממצות אותו מגופן, כדאמרינן במס' בכורות (ז:) והכא נמי הדם שהוא מיפקד פקיד וראוי לצביעה אין ממצה אותו מגופו ואין בו לא טומאה ולא איסור כו' יעו\"ש:", + "והעירו על זה דהניחא לשיטות הרמב\"ם ז\"ל בה' מאכלות אסורות (פ\"ג ה\"ג ופ\"ד ה\"כ) דפוסק כת\"ק דברייתא במס' בכורות (שם), אבל לפי שיטות ההלכה בש\"ע יו\"ד (סי' פ\"א סעי' א וסעי' ט) דהוא ע\"ד שביאר הרב המגיד (שם פ\"ג ה\"ג) דרב ששת לא סבירא ליה בטעם היתר הדבש כת\"ק משום שאין ממצות אותן מגופן, אלא כרבי יעקב דאמר דובשא רחמנא שריא, אלא דהא דרבי יעקב מחלק בין יש לו שם לווי לאין לו שם לווי לא סבירא ליה כוותיה וקי\"ל כרב ששת יעו\"ש, א\"כ אין תירוץ זה עולה שפיר:", + "הנה באמת במאמרנו, בכדי שלא להאריך על המעיין נקיטנא נפשין בקצרה למינקט התי' בפשיטות, כפי פשטות שיטות הרמב\"ם ז\"ל, אבל באמת תירוצנו עולה נמי שפיר אליבא דרבי יעקב ואליבא דרב ששת, והזקיקו אותנו לבאר בקצרה שיטתנו בהסוגיא דבכורות (שם):", + "דהנה בהא דפריך הש\"ס במסכת בכורות (ז:) אפשיטותיה דרב ששת תניתוה היוצא מן הטמא טמא והני נמי מטמא קאתי, מיתיבי מפני מה אמרו דבש דבורים מותר מפני שמכניסות אותן לגופן ואין ממצות אותן מגופן יעו\"ש, הוי קשיא לן האי מאי תיובתיה, הא צדדי הבעיא לאסור מי רגלי חמור הוי משום דעכירי ודמו לחלב, מאי מגופיה קא ממצצו ואסורי או דלמא מיא עול מיא נפיק והאי דעכירי הבלא דבשרא הוא, וא\"כ מאי ראיה מדבש למי רגלי חמור, מי רגלי חמור אסורי דמגופיה קא ממצצו ליה אבל דבש דבורים מותר משום שאין ממצות אותן מגופן. ואפילו להאיכא דאמרי דגם במי רגלי סוסים וגמלים קא מיבעיא להו, ורק דלא נקטינהו משום דלא שתו להו אינשי, מ\"מ נראה דצדדי הבעיא הוא ג\"כ אי מגופיה קא ממצצי ליה, דאע\"ג דלא עכירי ומיא עול מיא נפיק, מ\"מ כיון שנשתנה טעמן ודאי נתערב בהו תערובות מיץ זך דמגופיה קא ממצצו ליה, או דילמא האי דנשתנה טעמן משום הבלא דבשרא הוא, וכן מבואר מלשון ספר הישר לר\"ת ז\"ל (סי' תלד) יעו\"ש. וא\"כ רב ששת דפשיט לאיסורא היינו דמגופיה קא ממצצו ליה ומאי קושיא מדבש דשפיר שרי משום שאין ממצות אותן מגופן, הן אמת דמלשון רש\"י ז\"ל שכתב והני נמי מטמא קאתו שבתוך הטמא היו ואע\"ג דלאו מגופיה מימצן אסורי, ע\"כ משמע דפשיטותיה דרב ששת אזלא דאסורי אע\"ג דלאו מגופיה קא ממצצו ליה. אכן באמת אינו מובן דלא הוי פשיטותיה דרב ששת מעין הבעיא, דהאיבעיא הוי רק אי מגופיה קא ממצצו ליה או לאו מגופיה קא ממצצו ליה, הא אי פשיטא לן דלאו מגופיה קא ממצצו ליה, פשיטא ליה דמותרים, ורב ששת פשיט דלא תליא מידי בהכי, והגם דפירש\"י ז\"ל הוא אי מגופיה קא ממצצו או לא, כדאמרן מספר הישר לר\"ת ז\"ל. ובאמת כפי מובן הפשוט לולא פירש\"י ז\"ל דמשמע דרב ששת דפשיט לאיסורא היינו משום דמגופיה קא ממצצו ליה, אינו מובן באמת, איך פשיט לה זאת ממתניתין דמגופיה קא ממצצו ליה וכל זה צריך ביאור. גם לכאורה אינו מובן הא דאותביה לרב ששת מברייתא דדבש דבורים ולא אותביה ממתניתין דמסכת מכשירין (פ\"ב מ\"ד) דבש הצירעין טהור ומותר באכילה, דהא טפי אלימא לאקשויי ממתניתין ממברייתא:", + "אמנם נראה דודאי בעלי האיבעיא סתמא קא בעו, מי רגלים של חמור מהו, ולא פירשו להדיא צדדי בעייתם, רק סתמא דש\"ס כלפי דשקיל וטרי, ותיבעי להו דסוסים ודגמלים, קא מסבר לה צדדי הבעיא, דטפי הוי מי רגלי סוסים וגמלים לאו מגופייהו קא ממצצו להו ממי רגלי חמור, אבל בקושטא ודאי צדדי הבעיא לא הוי במציאות אי מגופיה קא ממצצו אי לא, אלא צדדי הבעיא הכי הוי, משום דחלב פשיטא לן דאסור מדרשא דגמל גמל או את הגמל, ודובשא פשיטא לן דשרי מברייתא דדבש דבורים מפני שמכניסות אותו לגופן ואין ממצות אותו מגופן, ולהכי במי רגלים דודאי עיקרן ממיא דעול הוא דנפיק ולא ממיצוי גופייהו, והא נמי ודאי דממיצוי גופייהו נמי מעורב בהו כיון דעכירי, או שנשתנה טעמן, איבעיא להו למאי מדמינן להו לחלב מדמינן להו דבתר מיעוט מצוי גופייהו המעורב בהו אזלינן ואסורי כחלב, או דילמא לדובשא מדמינן להו דבתר עיקרן אזלינן דממיא דעול הוא דנפיק ולא אזלינן בתר עירוב מיצוי גופייהו, דלא מרבינן מגמל גמל או מאת הגמל לאסור אלא מיצוי גופייהו להדיא כחלב, אבל מי רגלים כיון דעיקרן לאו מיצוי גופייהו נינהו שרי כדובשא. ופשיט להו ארב ששת תניתוה, שהיוצא מן הטמא טמא מטמא לא קאמר אלא מן הטמא וכו', כלומר הא כללא קיהיב, ומי רגלים נמי אע\"ג דעיקרן לאו ממיצוי גופייהו נינהו נכללו בכללא דמן הטמא, ולית לן למיפק מידי מהאי כללא:", + "והשתא שפיר אותביה מברייתא דדבש דבורים, וקושיין הכי אזלא דבשלמא אי לא הוי אשכחן דמסברת עצמינו מפקינן מידי מהאי כללא דכל היוצא מן הטמא טמא, שפיר הוית פשיט מהאי כללא לאסור נמי מי רגלים, אבל כיון דחזינן דמסברת עצמינו אנו מפקינן מהאי כללא, שהרי האי כללא כל היוצא מן הטמא כולל נמי אפילו מידי שאין ממצות אותו מגופן כלל, ומכל מקום אנו מפקינן דובשא מהאי כללא, ושרינן ליה מטעמא דאין ממצות אותן מגופן, ומסברא דלא איתרבי לאסור מגמל גמל או מאת הגמל, וכיון דבתר סברא אזלת ניפוק נמי מי רגלים מהאי כללא, שהרי מסברא אית לן למימר נמי דלא איתרבי מגמל גמל או מאת הגמל דכל היוצא מן הטמא טמא, אלא מידי דממצו מגופיה בעיניה ולא מידי דממצצו על ידי תערובות מיא דעול ועיקרו ממיא דעול הוא דנפיק:", + "ומשני הא דאמר כרבי יעקב דאמר דובשא רחמנא שריא כו' שרץ עוף טמא אי אתה אוכל אבל מה שעוף טמא משריץ כו', כלומר אי לאו גזרת הכתוב מסברא בעלמא משום דאינן ממצות אותן מגופן, לא הוי מפקינן ליה מכללא דכל היוצא מן הטמא טמא, ורק דגזה\"כ הוא דכל שאינן ממצות אותו מגופן שריא וכיון דלאו מכח סברא הוא, אלא מגזה\"כ, לא מצינו לאפקועי מכללא דכל היוצא מן הטמא טמא, אלא דומיא דדובשא דאינן ממצות אותן מגופן כלל. אבל מי רגלים אע\"ג דמיא עול מיא נפיק, כיון דמגופיה נמי ממצצו מסברא לא מצינו לאפקועי מכללא דכל היוצא מן הטמא טמא. ומיושב שפיר מה דלא אותביה ממתניתין דמכשירין דכיון דלא מסיק התם טעמא מסברא דאינן ממצות אותו מגופן, יש לומר דהוא מאיזה דרשא דקראי מגזה\"כ, ולהכי אותביא מברייתא דמסיק בה טעמא מסברא, ומעתה שפיר דם חלזון נמי, כיון דלאו מגופן ממצות אותו שרי מגזה\"כ דאבל אתה אוכל ממה שעוף טמא משריץ דגלי רחמנא דבכללא דכל היוצא מן הטמא טמא לא הוי היכא שאינן ממצות אותו מגופן, לא מיבעיא למאי דלא קי\"ל כרבי יעקב דאוסר דבש גזין וצירעין. אלא אפילו לרב יעקב דאוסר דבש גזין וצירעין, היינו משום שיש לו שם לווי והוה כגופו של שרץ כמו שביאר בספר הישר ז\"ל (סי' תל\"ה) יעו\"ש, אבל דם חלזון אפשר שלא היה לו שם לווי ושפיר שרי מכח גזה\"כ. ויש לנו בזה אריכות דברים בסוגיא זו לא עת האסף פה:", + "עוד העירו בזה, דלפי תירוצנו דדם זה הראוי לצביעה אין ממצה אותו מגופו ואין בו לא טומאה ולא איסור, א\"כ הדר לא הוי ליה מן המותר בפיך, לפי מה שביארנו דלא הוי מן המותר בפיך אלא במה שיש בו איסור, ולהכי מידי דלאו בר אכילה לא הוי מן המותר בפיך משום דלא שייך ביה איסור, וא\"כ זה הדם נמי כיון דלא שייך ביה איסור לא מקרי מן המותר בפיך ע\"כ:", + "אמנם דעתנו בזה דודאי כל סוג מידי דבר אכילת האדם, כיון שבכללו אתה מוצא איסור והיתר, ודאי דההיתר כלפי האיסור מן המותר בפיך מיקרי, ואע\"ג שבזה הדבר עצמו בפרטות לא שייך ביה איסור כלל מיהו כיון דבכלל סוג מידי דבר אכילת האדם נמצא איסור להכי מין ההיתר יש לו חשיבות להיות נקרא מן המותר בפיך:", + "ואנו תמיהין איך לא עמדו על דעתנו בזה מדברי עצמנו מקמי הכי, דקיימו ועסוקי בהו בהערתנו לפי דעת המג\"א דבכל המצות בעינן מן המותר בפיך, א\"כ צריך ביאור היאך הוכשר דם חלזון שהוא דג טמא לתכלת שבציצית, ולפי הבנתם הוי להו לאקשויי ומטונך, אלא מאי תרצה להוכיח מזה שהחלזון דג טהור הוא, ולהכי הוכשר דמו לתכלת שבציצית, הרי אפילו אם דג טהור הוא נמי לאו מן המותר בפיך הוא דהרי בדג טהור לא שייך ביה שום איסור. וכפי הנראה שבאמת לא הבינו עיקר הערתנו,והבינו שהערתנו על המג\"א בפשיטות אזלא לאקשויי ולדחות דעת המגן אברהם ז\"ל, ולהוכיח מזה דלאו בכל המצוות בעינן מן המותר בפיך, אלא דזו קשה מהראשונה, דכפי הבנתם הוי להו לאתפוסי עלן בחזקה האי מאי קושיא הא תכלת שציצית גזה\"כ הוא ומ\"ש תכלת דמשכן דקא ניחא לך ומאי שנא תכלת שבציצית דקא קשיא לך. אמנם באמת שפתותינו ברור מללו בהערתנו היאך הוכשר דם חלזון שהוא דג טמא לתכלת שבציצית, והיינו דכל עיקר שקלי וטריא דילן הוא לתרוצי ולדחויי מה דלכאורה יש להוכיח, דלפי דעת המג\"א ז\"ל על כרחין לומר דחלזון דג טהור היה ולא נצרך לדחוקי גזה\"כ הוא, והיינו כמו שנתבאר דאי דג טהור היה, שפיר בפשיטות הוי מן המותר בפיך, כיון דבכלל סוג מידי דבר אכילת האדם אתה מוצא איסור והיתר, נקרא ההיתר מן המותר בפיך, ולזה ביארנו דאין מזה הכרח דגם אי החלזון דג טמא הוא נמי, שפיר דמו הוי מן המותר בפיך:", + "ובר מן כל דין, גם לפי הבנתם פשיטא דזה הדם, אע\"פ שאינו מגופו אלא ממה שמכניס לגופו, מ\"מ כיון שהתהוות הדם הוא על ידי דבר טמא ואפילו הכי הוא מותר ודאי שייך ביה חשיבות להיות נקרא מן המותר בפיך:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' נב) ובפתילי ראשו כמין אונקלאות ויתדות כפופים כמו שנתבאר במאמרנו (שפוני טמוני חול סעיף ה עמ' כז) שהחלזון יוצאין מן ראשו כמין אונקלאות ויתדות כפופים יעו\"ש. ומקור דברינו (שם) הוא מהא דתנן במס' כלים (פי\"ב מ\"א) שלשלת של סיטונות טמאה של בעלי בתים טהורה אמר רבי יוסי אימתי בזמן שהוא מפתח אחד אבל אם היו שנים או שקשר חלזון בראשה טמאה ע\"כ. והיינו דכיון שעשה חלזון בראש השלשלת, מוכחא מילתא דלשימוש עבדי לה, לתלותה בהאונקלאות ויתדות הכפופים היוצאים מראש החלזון ולא לנוי. וסמכנו לזה לשון הערוך (ערך חלזון ב) שכתב עלה דהך מתניתין וז\"ל: פי' זה הוא צורתו ונקרא חלזון כמו החלזון שהוא מוקף ע\"כ, והעיד (שם) הר' בנימין בהגהותיו שהערוך בספרו הראשון שכתב צייר צורת החלזון יעו\"ש, ומתבאר מזה שהערוך הכיר החלזון לציירו וידע שפתילי ראשו הם כאונקלאות כפופים שבראש השלשלת זה תורף דברינו (שם):", + "ולאשר הבינו מלשוננו שרצוננו לומר בפירושא דמתניתין או שקשר חלזון בראשה היינו שהיו עושין האונקלאות בלבד בראשי השלשלת על דמות פתילי החלזון, ולזה הקשו על דברינו היאך שייך להשאיל שם הבריה בשלימות על אבר אחד מהבריה, וגם איך שייך להשאיל שם לדבר שיש לו שם בפני עצמו. ומה היה חסר להתנא לקרות לאונקלאות הכפופים שבראש השלשלת בשמם העצמי אונקלאות ולא בשם המושאל חלזון. וביותר תמהו, שבאמת מהר\"מ ור\"ש ורע\"ב במס' כלים (שם) מבואר להדיא שהיו עושין בראש השלשלת דמות חלזון שלם.", + "אכן באמת הבל יפצה פיהם וכל מעיין ישר בדברינו (שם) רואה מבורר שכוונתנו באמת, שלכך היו עושין דמות צורת חלזון שלם בראש השלשלת, בשביל שיש עליו כמין אונקלאות ופתילים בראשו כמובן. והגם שלשוננו (שם) מגומגם קצת ויש מקום לטעות בהבנת כוונתנו, כמו שהבינו הם, מחמת שגגת המעתיק שהשמיט איזה תיבות מלשוננו, אכן מי שיש לו לב קצת להבין בקל מעצמו מבין שכוונתנו כך, ואין צריך לעשות שאלה מזה:", + "אמנם מה שתמהו על מה שפירשנו, שהחלזון בראש השלשלת עשוי לתלותה על הכותל, שלא כן פי' הרמב\"ם ז\"ל, דפי' ועשוי לנעול בו הדלתות. וגם הר\"ש והר\"ב פירשו סתם ולא פירשו כלל שעשוי כדי לתלות בכותל. הנה לא עיינו בחיבורנו סדרי טהרות מס' כלים (קכז.) דמייתינן עלה דמתניתין תוספתא מפני שהיא עשויה לכפיתה יעו\"ש בביאורנו הארוך (ד\"ה מפני קכו: ד\"ה שלשלת). ובאמת גם לפי הר\"מ שעשוי לנעול בו הדלתות, ג\"כ הוא על ידי האונקלאות הכפופים שיוצאים מראשו שמכניס אותן לתוך הפותחת:", + "אולם מה שהעיר מבהיל אחד, על מה שהבאנו לשון הערוך כנ\"ל שקצרנו בהבאת לשונו, כי זה לשונו חלזון [שנעקע] (פי\"ב דכלים) או שקשר חלזון בראשה טמאה. פי' זה צורתו ונקרא חלזון שהוא מוקף עכ\"ל הערוך, ובמוסגר כתב בעל מוסף הערוך ז\"ל אמר בנימין בעל הערוך צייר בספרו צורת חלזון וכו' יעו\"ש, וסיים זה המבהיל א\"כ החלזון דמס' כלים לפי הערוך, הוא שרץ הנקרא שנעקע, ואינו כלל החלזון שצובעין מדמו תכלת, וא\"כ אין שום ראיה לחלזון שצובעין בדמו תכלת אם יש לו פתילים כמין אונקלאות אם לאו, וגם אין ראיה אם ראה את החלזון הנצרך לתכלת ע\"כ.", + "ונשתבש בזה שיבוש גדול שנדמה לו שמלות האשכנזית המורגל שבערוך הוא מרבנו בעל הערוך ז\"ל, אבל באמת הוא הוספה ממשכיל אחד ממשכילי זמננו משה לנדא שמו, שעשה פרצות הרבה בספר הערוך מחמת חסרון ידיעתו, ואין מביאין ראיה מהשוטים. ושמור זה ודעהו. כי עוד יוצרך זאת לפנינו בכמה מקומות להלן. ותמה על עצמך וכי בשביל אשכנזי זה נפריד בין הדבקים לעשות פלוגתא בין רבינו בעל הערוך והר\"מ והר\"ש והרע\"ב ז\"ל, הרי ידוע שראו את ספר הערוך ושתו בצמא את דבריו, ולמה כאן נדו מפירושו, אלא ודאי בקושטא שפה אחת ודברים אחדים להם גם בזה וילמד סתום מן המפורש:\n" + ], + [ + "ולזה נסתבך זה המבהיל ג\"כ במה שכתבנו (פתיל תכלת עמ' נב) ונראה שהוראת שם חלזון הוא ג\"כ על שם פתיליו הללו שבהם מושך ואוחז וסובב מה שרוצה לאחוז, מלשון וחליזת חילוזה דגבי מלכת שבא (בתרגום שני פסוק ב), שענינו שצמצמה וסבבה את בגדיה הסובבים אותה כו' יעו\"ש, ותמה על זה מלשון הערוך (ערך חלז א) שכתב וז\"ל חלז [אויסציען] תרגום שני בימים ההם כשבת המלך וחלזת חילוזא עכ\"ל, הרי מפורש שם להדיא שלאו ענין צמצם וסיבוב הוא ע\"כ. ולא ידע ואשם כי מלות האשכנזית אינם מרבינו הערוך כנ\"ל:", + "ולזה נסתבך ג\"כ במה שכתבנו (שם), ומענין זה נקרא גם הצלצל חלזון, שעל הא דכתיב (דברים כח) יירש הצלצל תרגום ירושלמי חלזונא, ובמדרש תנחומא (פ' וארא) הובא בילקוט (שם רמז קפה) כיצד היה הברד יורד רבי פנחס ורבי יהודה הלוי אחד מהם אומר כחלזון הזה היה יורד ומקצץ את האילנות כו' יעו\"ש, על שם שמסבב עצמו סביב האילן לקצצו ע\"כ, ועל זה כתב שנעלם מאתנו לשון הערוך (ערך חלזון א) שכתב וז\"ל חלזון [האגעל], וא\"כ נראה דהא דאמר במדרש תנחומא כיצד היה הברד יורד רבי פנחס ורבי יהודה הלוי אחד מהם אומר כחלזון הזה היה יורד ומקצץ אילנות ר\"ל כחלזון האגעל ואין הכוונה על בריה ע\"כ. והנה תמה על עצמך מי שיש לו מוח בקדקדו, יאמר דבר זה, לפרש לשון המדרש כיצד היה הברד יורד כחלזון הזה היה יורד ומקצץ אילנות, דהכי קאמר כיצד היה הברד יורד כברד הזה היה יורד כו' מאי קאמר ומאי כף הדמיון, הא בברד גופיה איירינן, ואי לפרושי מלת ברד קאתי הכי הוי ליה למימר, מאי ברד חלזון. ועוד שם האגעל מי לא ידוע טפי בשם ברד מבשם חלזון אתמהה, אלא שכפי הנראה זה המבהיל כל חשקו לחבק חיק נכריה מלות הלועזות שהוסיף האשכנזי בספר הערוך. וזה האשכנזי לשון המוספיא אטעיה שהמוסף במוסגר (שם) כתב על לשון הערוך וז\"ל אמר בנימין פירש בלשון יוני ברד וזהו שם מורסא קטנה עגולה וזכה, כמו אבן ברד בין העפעף והעין או בעין עצמו ע\"כ, האשכנזי סבר דלפרושי שם חלזון קאמר שהוא ברד שבלשון יון נקרא ברד חלזון, ולא היא, לפרושי שם המורסא קאי וקאמר שבלשון יון נקרא זו המורסא ברד משום שהיא קטנה ועגולה וזכה כמו אבן הברד, והגם ששם ברד על האגעל הוא לשון הקודש, אין זה תימה לומר שמשום זה הושאל שם ברד על המורסא שבעין בלשון יון, כידוע שכל הלשונות נבנו ונקחו בעלגי לשון מלשון הקודש, אבל מה שנקרא בלשון המשנה זו המורסא חלזון הוא על שם חלזון שהוא בריה, כמו שביארנו, ואפילו לכשתמצא לומר שהפי' הוא בהמוסף שהברד נקרא בלשון יון חלזון, הוא ג\"כ על שם שהברד יורד ומקצץ אילנות כאותה הבריה הנקראת חלזון, שיורדת ומקצצת אילנות וכבמדרש הנ\"ל, מיהו עיקר שם חלזון על הבריה הונח וכמו שביארנו:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' נג) ובדמו השחור כדיו כמו שנתבאר במאמרנו (שפוני טמוני חול סעי' ז' עמ' כח) שהחלזון דמו שחור כדיו כו'. ונשאלנו בזה דהן אמת שכן הוא דעת הרמב\"ם ז\"ל בה' ציצית (פ\"א ה\"ב) אכן דעת רש\"י ותוס' נראה שסברי שדם החלזון הוא דם ירוק ולא שחור. שהרי דעת רש\"י ז\"ל במס' מנחות (מב:) בהא דקאמר הש\"ס התם מייתינן דם חלזון וסמנין, דצורך הסמנין לשרות בהם הצמר קודם הצביעה כדרך הצובעים לשרות בגדים בצריף שקורין בייצא, ועיין בתוס' (שם) אבל אינו נותן כלל הסמנין ביורה עם הדם, וא\"כ אם דם החלזון שחור הוא כדיו היאך היה צובע ירוק, אלא ודאי דלדעת רש\"י ז\"ל היה הדם ירוק בעצם. וגם התוס' (שם ד\"ה וסממנים) שכתבו דבר תימא הוא היאך מערב שום דבר בהדי תכלת, הגם שתירצו ושמא עם הסממנים נקרא תכלת, מיהו מקושייתם מבואר להדיא דסברי שדם החלזון בעצם הוא ירוק, דאם היה דעתם כדעת הרמב\"ם ז\"ל שדם החלזון הוא שחור כדיו, ורק הסממנים מהפכים הדם למראה ירוק, א\"כ לא היה מקום לתמיהתם כלל ומעתה כיון דהך מילתא אם דמו שחור כדיו בפלוגתא מיתני' בין הני תקיפי קמאי רמב\"ם ורש\"י ותוס' ז\"ל, איך תפסנו זאת לסימן על החלזון שמצאנו שהוא החלזון האמתי שדברו עליו חז\"ל, הרי לדעת רש\"י ותוס' ז\"ל אדרבה הוא סימן מובהק שאינו חלזון האמתי, ומי ירים ראש להכריע בין הנהו תקיפי קמאי ז\"ל:", + "אולם לא מחכמה באו לספק עלינו את הודאות ולחלק עלינו את השוין, כי הרי זה ודאי שרש\"י ותוס' ז\"ל לא ראו את החלזון לידע תואר דמו אם שחור אם ירוק, כי התכלת נפסק עוד בימי הגאונים כמו שביארנו, והרי גם הרמב\"ם ז\"ל שכתב ודמו שחור כדיו ובאמת אין דרכו לכתוב בחיבורו דבר מסברת עצמו, ומזה שפטנו במאמרנו (שפוני טמוני חול עמ' ו' ועמ' כח) שהשיג החלזון וראה את דמו, לא כתבנו זאת אלא על פי השערה ואינו ראיה ברורה, כי אפשר ונוטה יותר שמצא כן מפורש באיזה מקום בדברי חז\"ל ואנחנו לא נדע מקור מקומו הטהור, כי היה לפניו כמה מדרשי חז\"ל אשר חסרים לנו כעת, ומכ\"ש שרש\"י ותוס' ז\"ל ודאי לא ראו את החלזון ודמו, וכבר הוכחנו כן במאמרנו (שט\"ח עמ' כח) מלשון רש\"י ז\"ל במס' חולין (פט. ד\"ה שהתכלת) יעו\"ש. ומעתה כיון שהרמב\"ם ז\"ל שפתיו ברור מללו שדמו שחור כדיו ורש\"י ותוס' ז\"ל לו יהיה כדבריהם שמשמע דסברי שדם החלזון הוא ירוק בעצם, אבל אינו ודאי מחמת שראו וידעו שהוא כן ורק מסברא היה נראה להם כן, דודאי סברא הפשוטה למי שלא ראה את החלזון לידע תואר דמו. הוא מסברא שדמו היה ירוק בעצם, וא\"כ ודאי אם היו רואים דברי הרמב\"ם ז\"ל לא הוי פליגי עליו. ואין ספק מוציא מידי ודאי דעת הרמב\"ם ז\"ל שכתב דבר ברור ומפורש שדמו שחור כדיו הא חדא:", + "אכן באמת באו לחלק עלינו את השווין, כי באמת מאחר שמדברי הרמב\"ם ז\"ל נתבאר לנו אמיתות הדבר שדמו של חלזון שצבעו בו תכלת היה שחור כדיו, קשה עלן לומר שרש\"י ותוס' ז\"ל לא כיוונו האמת בסברתם, ולזה הסברנו במאמרנו (שפוני טמוני חול עמ' כט) לשון רש\"י ז\"ל בחולין (שם) שכתב ומראית דמו דומה לים שאין כוונתו על דמו אלא על מה שצובע בדמו, וכתבנו סמוכין לזה מדקדוק לשונו הקדוש שכתב ומראית דמו ולא כתב ודמו דומה לים, כי באמת דמו שחור כדיו ואינו דומה לים, וכן יש לדקדק מלשון רש\"י ז\"ל בנמוקי תורה (פ' תרומה) ותכלת צמר צבוע בדם חלזון וצבעו ירוק. ואי עצם דמו הוא ירוק הוי ליה למימר ודמו ירוק או והוא ירוק, ומדדקדק וכתב וצבעו ירוק משמע שרק צבעו ירוק אבל הדם בעצם אינו ירוק:", + "אמנם מה שדקדקו מדברי רש\"י ותוס' במס' מנחות (שם) לומר שסברי שדם החלזון בעצם הוא ירוק, אנו מוכרחין להעתיק מה שהשבנו בזה לאחד מהמחברים יצ\"ו וזה לשונו:", + "שכתבת לשון רש\"י ז\"ל חולין (פט.) שהתכלת דומה לים כו' ומראית דמו דומה לים כו', וכתבת על זה כלומר דדם גופיה דומה לים בלי תערובות עמו סממנים אחרים ובדם גופיה הוא דצבעינן כו', אתפלא כי לא עיינת במאמרינו (שפוני טמוני חול סי' ב' סעיף ז עמ' כח) שהובא שם לשון רש\"י ז\"ל ונתבאר שאין לשונו מתנגד ללשון הרמב\"ם ז\"ל יעו\"ש:", + "ושכתבת לשון רש\"י ז\"ל מנחות (מב:) וסממנין לשרות בהן כדרך הצובעין כו' ודקדקת מזה שלדעת רש\"י ז\"ל אסור לערב שום דבר בהדי דם חלזון, וחשבת שזה ביאור לשון התוס' (שם) שכתבו דבר תימא הוא היאך מערב שום דבר בהדי תכלת, והיינו דסברי שהיו מערבין הסממנים בהדי הדם חלזון ביורה, ועל זה תירצו ושמא עם הסממנים נקרא תכלת, וסיימו ובקונטרס פי' לשרות בהן כדרך הצובעין ששורין אותו בצריף, כלומר דלפירושו לא מערב הסממנים בהדי התכלת ולא קשיא מידי זה תורף כוונתך, וכבר חשבו כן רבים זולתך, אכן אנן לא כן עמנו, דביאור המשך לשון התוס' על דרך זה, לא שייך אלא כפי מה דסליק אדעתך למימר שיש פלוגתא במראית דם החלזון בעצמו, דלדעת הרמב\"ם דם החלזון בעצמו אינו צובע מראה התכלת, אלא על ידי עזר הסממנים, וכן הוא סברת התוס', ולזה הקשו דבר תימא הוא, היאך מערב שום דבר בהדי תכלת, והוצרכו לתרץ ושמא עם הסממנים נקרא תכלת. אבל דעת רש\"י ז\"ל כנראה מלשונו במס' חולין, הוא דדם החלזון בעצמו בלי עזר שום סממנים צובע מראה התכלת, והסממנים לשרות בהם הצמר שיהיה ראוי לקבל הצבע, א\"כ לא הוי דמערב שום דבר בהדי התכלת, ולזה סיימו ובקונטרס פי' וכו', כלומר דלפירושו בפשיטות ניחא כנ\"ל, אכן כל זה לפי מה דסליק אדעתך, אמנם לפי מה שנתבאר דהא פשיטא לן דדם החלזון בעצמו כמו שהוא, אי אפשר לצבוע בו מראה תכלת, כיון שהוא שחור כדיו כמו שכתב הרמב\"ם ז\"ל, ולית מאן דפליג עלה, דהרי ידוע לשונו הקדוש של הרמב\"ם ז\"ל שאינו כותב מסברת עצמו, אלא לשונו מזוקק שבעתים מלשון הש\"ס וספרא וספרי ותוספתא וירושלמי ומדרשי חז\"ל ומסתמא ראה וידע איזה מקום בדברי רז\"ל שמפורש כן להדיא, ולא שייך בזה פלוגתא כלל. וכבר ביארנו במאמר שפוני טמוני חול, דאין לשון רש\"י ז\"ל שבמס' חולין הנ\"ל מתנגד לזה, אדרבה מסכימים עם לשון הרמב\"ם ז\"ל, וא\"כ על כרחך היה הדם חלזון צריך לסממנים שיהיה עזר להדם שיצבע מראה התכלת, והא דפירש\"י ז\"ל סממנין לשרות בהן כו', היינו כי באמת כמו שהסממנים פועלים שדם החלזון ישיג מראה התכלת על ידי נתינתם בתוך היורה בהדי דם חלזון, כמו כן פועלים על ידי ששורין בהם הצמר ונשארים על הצמר שקורין ביי\"ץ, ואח\"כ כשנותנים הצמר בהיורה עם דם החלזון פועלים ג\"כ, שדם החלזון משיג מראה התכלת. ומעתה אי אפשר לפרש המשך לשון התוס' בדרך הנ\"ל, שהרי אי קושית התוס' דבר תימא הוא, היאך מערב שום דבר בהדי תכלת היא קושיא, הוא בין שנפרש שנותנים הסממנים בתוך היורה בין שנפרש ששורין בהם הצמר קודם נתינתו ליורה, דמה לי שמערב הסממנים להדייהו בהדי תכלת, ומה לי שמערב הסממנים שעל הצמר בהדי תכלת:", + "אכן ביאור המשך לשון התוס' ז\"ל הוא, דהנה באמת לקושטא דמילתא כפי מה שביארנו במאמרנו (פתיל תכלת סוף פרט השמיני עמ' קעו) שהסממנים המה פשוטים ומשוללי צבע, ורק פועלים להוציא הצבע מן הדם, אין קושית התוס' ז\"ל מובנת כלל שהרי הצביעה הוא רק בדם חלזון בלא תערובות שום סממנים הצובעין כלל, רק פועלים לטהר ולזכך הדם שיוציא בהירות צבעו מהכח אל הפועל. אכן קושית התוס' הוא מחמת שנסתפקו, בהא דקאמר הש\"ס וסממנין, ומדלא פירש מה המה הסממנים סתמא כפירושו שאין קפידא בה וכלהו סממנים יהיה איזה שיהיה, כל שפועל שדם החלזון יצבע מראה תכלת כשר, שהרי הש\"ס לא בא לסתום אלא לפרש ולהשיב על מה ששאל, האי תכלתא היכי צבעיתו לה, וכמו שביארנו (שם), ולזה נסתפקו לומר שגם סממנים שהמה ממיני הצבעים, ופעולתם בדם החלזון הוא, שעל ידי התמזגות שני צבעים הפכיים יוכל להוליד מראה חדשה, ואם כן הסממנים הם ג\"כ מהצבע, ומכל מקום כשר, ולזה הצד כתבו דדבר תימה הוא, היאך מערב שום דבר בהדי תכלת, ותירצו ושמא עם הסממנים נקרא תכלת, ולזה סיימו ובקונטרס פי' לשרות בהן כדרך הצובעין ששורין אותו בצריף, כלומר ולפירושו על כרחך שהסממנים המה משוללי צבע, ופעולתם הוא רק לטהר ולזכך הדם שיוציא בהירות צבעו מהכח אל הפועל, אבל הם עצמם אינם מהצבע, ולהכי פועלים פעולתם ג\"כ ע\"י ששורין בהם הצמר, שאם הסממנים המה ממיני הצבעים ופעולתם הוא על ידי התמזגותם בדם החלזון כנ\"ל, א\"כ הסממנים המה ג\"כ מהצבע היו צריכין לערב אותם להדייהו עם דם החלזון למזוג אותם בתוך היורה כידוע לבקיאים באומנות הצביעה, ומדפירש\"י ז\"ל וסממנין לשרות בהם כו', על כרחך דמפרש הא דקאמר הש\"ס וסממנים לא איירי אלא בסממנין משוללי צבע, ופעולתם הוא רק שהדם יוציא שורש צבעו מהכח אל הפועל, וא\"כ אין הסממנין מהצבע כלל ולא קשיא מידי. זה נראה ברור בביאור המשך לשון התוס' ז\"ל, ע\"כ:", + "הנה נתבאר שמלשון רש\"י ותוס' ז\"ל בסוגיא דמנחות (שם) לא מיבעיא שאין ראיה שסוברים להיפוך מדעת הרמב\"ם ז\"ל, אלא שיש עוד קצת סעד וסמך מדבריהם לדעת הרמב\"ם ז\"ל:", + "ומעתה מאחר שנתבאר שאין שום מקום מוציא ראיה לזה, לומר שדעת רש\"י ותוס' ז\"ל מכחשת עדותו של הרמב\"ם ז\"ל שהעיד שדמו שחור כדיו, אדרבה קצת יש סמוכין מדבריהם לקיים עדותו, אני תמה מאד מי ירים ראש להעיז לפקפק בעדותו של הרמב\"ם ז\"ל. ולא על המלגלג ומבהיל אחד שבא ג\"כ עלינו בטענה זו אחר שגנבה מחכם אחד, והלבישה עוד בבגדים צואים סברות כרסיות שדופות קדים ודקדוקי עניות אשר שאף מדיעות חיצוניות אני כועס. כי על דבריו לא היינו מזדקקים להשיב כלל, כי אין קץ לדברי רוח ואל תען כתיב, אולם על החכמים אשר באו בטענה זו בדעת תורה כנ\"ל עליהם אני כועס.הלא מזקנים נתבונן חכמי הדורות שלפנינו אשר בכל כחם עבדו להטיל שלום בפמליא של מעלה רבותינו הראשונים ז\"ל, ואפילו במילי דסברא, שידוע שכשם שפרצופיהן אין דומות זה לזה כך אין דעתן דומות זה לזה, בכל זה טרחו להשוות על צד הדוחק. והמה משום אהבת הניצוח וכבוד המדומה אחזו דרכם להיפוך, לעייל פילא בקופא דמחטא לדחוק עצמן לאפושי פלוגתא במציאות עד שנקל בעיניהם להטיל מום בקדשים להכחיש עדותו של הרמב\"ם ז\"ל אשר מפיו אנו חיים. וכל זה טצדקי לעקור מצות עשה של ציצית השקולה כנגד כל המצות:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' נג) ובתרתי מיני דמים שיש בו האחד שהוא מיפקד פקיד הראוי לצביעה, והשני שהוא מיבלע בלועי, כמו שנתבאר במאמרנו (שפוני טמוני חול סעי' ט) מדברי ר\"ת בתוס' מס' שבת (עה. ד\"ה כי היכי), וכן נזכרו עוד דברי ר\"ת הללו בתוס' מס' כתובות (ה: ד\"ה דם מיפקד פקיד), שהחלזון יש בו תרתי מיני דמים ודם הראוי לצביעה מיפקד פקיד, והגם שהרבה מהראשונים ז\"ל עמדו בקושית התוס' ז\"ל ולא תירצו כתירוץ ר\"ת, לאו משום דלא סבירא להו, אלא דלא פסיקא להו, ואין לנו להזניח פשיטותא דר\"ת ממה דלא פסיקא להו מילתא לשאר ראשונים ז\"ל ע\"כ יעו\"ש, שוב נתיישבנו דבאמת ליכא פלוגתא כלל בזה על ר\"ת ז\"ל, דאי הוי פליגי עליה דר\"ת ז\"ל, היו הדברים מתמיהים איך לא הביאו כלל, אכן באמת קושית ותירוץ שאר הראשונים ז\"ל הוא ענין אחר מקושית ותירוץ ר\"ת ז\"ל:", + "דהנה זה לשון ר\"ן ז\"ל בחידושיו למס' שבת (קז.) הצדן והחובל בהן חייב, פי' דיש להן עור ונצרר הדם בין עור והבשר והעור מעכבו מלצאת וחייב משום נטילת נשמה של אותו מקום שחבל בו, דמה לי קטלה כולה מה לי קטלה פלגא, וא\"ת מאי האי דאמרינן גבי חלזון ולחייב משום נטילת נשמה, ופרקי' מתעסק הוא אצל נטילת נשמה, ומאי תירוצא הא מ\"מ אעפ\"י שפוצעו בענין שלא ימות בכך, הרי הוא חובל, ואכתי לחייב משום נטילת נשמה אותו אבר, ויש לומר דשאני חלזון שהוא גוף אטום כחלזונות הללו שבאשפות ואינו בעל אברים ועד שיהרגוהו ממש אינו חייב משום נטילת נשמה, שהרי אין לו אברים שיתחייב משום נטילת אותו אבר, אבל שאר שרצים שהם בעלי אברים איכא משום נטילת נשמה, שבאותו מקום שהוא מחליש אותו אבר או אותו מקום שנוטל ממנו דם עכ\"ל, ולכאורה קושייתו היא קושית התוס' (שבת עה. ד\"ה כי היכי, כתובות ה: ד\"ה מיפקד פקיד) יעו\"ש ומדלא תי' כתירוצו של ר\"ת ז\"ל שבתוס', משמע דלא סבירא ליה או לא פסיקא ליה מילתא כתירוצו של ר\"ת ז\"ל, אכן אחר העיון אנו מוכרחין לומר שהר\"ן ז\"ל ג\"כ קאי בתירוצו של ר\"ת ז\"ל כמו שיתבאר:", + "כי באמת פשטות משמעות לשון הר\"ן ז\"ל בתירוצו דמשמע דמחלק לענין חבלה דאינו מחייב משום חובל אפילו כי יצא דם, אלא בשרץ בעל אברים ולא בשרץ שאינו בעל אברים, הוא דבר מתמיה מאד, דלדבריו יהיה תלתא חילוקי דינין בחבלת שרצים, דשמנה שרצים בנצרר הדם אעפ\"י שלא יצא חייב, ושאר שרצים בעלי אברים כי יצא מהם דם חייב, ושרצים שגופם אטום ואינם בעלי אברים אפילו יצא מהם דם פטור, ואלו אנן תרתי חילוקי דינין תנן במס' שבת (קז.) שמנה שרצים האמורים בתורה החובל בהן חייב והיינו בנצרר הדם אע\"פ שלא יצא, ושאר שקצים ורמשים החובל בהם פטור והיינו עד שיצא מהם דם, וכדפריש בברייתא במס' חולין (מו:), אבל תלתא לא תנן, אדרבה מדקתני בברייתא במס' חולין (שם) ושאר שקצים ורמשים עד שיצא מהם דם משמע דכולהו שרצים בשיצא מהם דם מיהת חייב, דלא הוי ליה לתנא למיסתם כל כך בכי האי גוונא, ועוד גוף הסברא אינה מובנת כלל והוי כהלכתא בלא טעמא, דמה בכך שאינו בעל אברים, מ\"מ הרי יצא ממנו דם ולחייב משום נטילת נשמה שבאותו מקום שבגופו האטום שנטל ממנו הדם:", + "אמנם ביאור דברי הר\"ן ז\"ל, נראה ברור, דבאמת מנטילת דם חלזון הראוי לצביעה לא הוי קשיא ליה כלל דלחייב עלה משום נטילת נשמה, דהא הוי מיפשט פשיטא ליה כדתירצה ר\"ת ז\"ל, דדם הראוי לצביעה מיפקד פקיד בגויה ואין בו משום נטילת נשמה, ורק דקשיא ליה כיון דפוצעו ליטול דם הראוי לצביעה, הגם שיהיה אפשר שלא ימות בפציעתו, אבל על כל פנים אי אפשר שלא יצא ממנו גם כן דם אחר הנבלע בגופו ובשרו, ולחייב על אותו דם משום נטילת נשמה, וכמו שהרגישו בזה באמת התוס' במס' כתובות (שם), וכתבו ועל שאר דם שמחובר חשוב ליה מתעסק יעו\"ש, אבל אין זה מספיק דהא הוי ליה פסיק רישיה שאי אפשר כלל שלא יצא דם הבלוע בבשרו כשפוצעו, אלא שהתוס' במס' שבת (קז.) הוסיפו בזה וכתבו, ועל דם אחר היוצא עמו נמי לא מיחייב דלא ניחא ליה כי היכי דליצול צבעיה יעו\"ש, כלומר והוי פסיק רישיה דלא ניחא ליה, אכן הר\"ן ז\"ל לא נתקרר דעתיה בתי' זה, דהוי פסיקא ליה דדם הראוי לצביעה דמיפקד פקיד בגויה הוא בשלפוחית וכיס בפני עצמו ואינו מתערב כלל עם דם האחר שיצא, ושפיר הוי פסיק רישיה דלחייב עלה:", + "לזה תי' הר\"ן ז\"ל לחלק דהחלזון הוא גוף אטום ואינו בעל אברים שהוא כחלזונות הללו שבאשפות:", + "וביאור תירוצו, דהנה הא דחייב על חבלה שמוציא בה דם משום נטילת נשמה, הוא משום שהדם הוא הנפש, וזה דוקא בשרץ שהוא בעל עצמות הוא מוכרח שימצא דם הנפש בלוע בכל גופו, וכן כשאברים בעלי עצמות יוצאין ממנו הוא מוכרח שימצא בו הזלת דם הנפש בכל איבריו, ושפיר כשמוציא דם בכל מקום שבגופו או מאבריו היוצאין ממנו הוא חייב משום נטילת נשמה, אבל תולעים שבאשפות שאינם בעלי עצמות כלל ואין אברים בעלי עצמות יוצאין מהן, אין בהם דם הנפש כלל רק מיץ וזיעה בעלמא, ולא שייך בהו כלל בחובל בהן משום נטילת נשמה ועד שיהרגוהו ממש אינו חייב עליהם, דהא שאר שקצים ורמשים עד שיוציא מהם דם קתני והני דהרי לית להו דם שיצא, והחלזון נמי הגם שגופו בעל עצמות וגידין הוא, מ\"מ כיון שגופו אטום ואין אברים בעלי עצמות יוצאין ממנו שהפתילים היוצאין מראשו המה זרועי בשר בלא עצמות ולא נקרא אבר אלא כשיש בו גידין ועצמות, להכי אין בו דם הנפש בלוע בגופו כלל דלחייב עלה משום נטילת נשמה, דדם הנפש של גופו האטום הוא דם הכנוס ומיפקד פקיד בגויה ואין בו משום נטילת נשמה, אלא שאם היו יוצאין חוץ לגופו אברים בעלי עצמות היה מוכרח שימצא בו דם הנפש בלוע בגופו להריץ הדם להאברים שחוץ לגופו, אבל הרי אין אברים בעלי עצמות יוצאין ממנו חוץ לגופו, להכי באמת לא נמצא בלוע בגופו דם כלל, ורק מיץ וזיעה בעלמא, וליכא לחייבו עלה משום נטילת נשמה, ולפי שדבר ידוע הוא שלא נקרא אבר אלא כשיש בו גידין ועצמות, להכי לא הוצרך הר\"ן ז\"ל לפרש, וכתב סתמא שהוא גוף אטום ואינו בעלי אברים, וזה ברור בכוונת הר\"ן ז\"ל ונכון, הנה נתבאר דכל כך היה פשיטא ליה להר\"ן ז\"ל שדם הראוי לצביעה שבחלזון הוא מיפקד פקיד בגויה, עד שלא התחיל להקשות מזה הדם כלל:", + "ומתבאר מדברי הר\"ן ז\"ל עוד שני סימנים מובהקים בחלזון זה שמצאנו שהוא הוא החלזון שדברו עליו חז\"ל, א' במה שכולו גוף אטום, כמו שכתבנו שתמונתו עגול ארוך כביצה וכולו מעוטף במעטפה ואין יוצאין ממנו אברים בעלי עצמות, ורק פתיליו היוצאין ממנו והנה זרועי בשר בלא עצמות, וכן היה החלזון האמתי שדברו עליו חז\"ל כמו שנתבאר מדברי הר\"ן ז\"ל, ב' במה שדם הכנוס ומיפקד פקיד בגויה הוא מונח בשלפוחית כמו שנתבאר מדברי הר\"ן דהוי פסיקא ליה מילתא שכך היה בהחלזון האמתי שדברו עליו חז\"ל, [כל אות זה נשמט ממאמרנו פתיל תכלת משגגת המעתיק]:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' נה) ראיה מפורשת שהתכלת לפנים בישראל, היה מדם חלזון זה שמצאנו, מלשון ספר העיטור (חלק שני שער הציצית דף כט ע\"ב) שכתב לשון רב נחשון ריש מתיבתא, תכלת דומה לים כו' ושמו על שם ערבי למאסמ\"א כו' יעו\"ש, וכן זה החלזון שמצאנו שעד היום לוקחין ממנו קליפת העצם לבית המרכולת תרגמו בספר קאנון הגדול בלשון לאטין העתיקה למאסי\"ה יעו\"ש, נראה מפורש מזה שהתכלת היה בא מדם חלזון זה ונקרא למאסמ\"א על שם זה החלזון יעו\"ש, ושמעתי מפקפקין בראיה זו לומר שהיא ראיה חלושה, חדא שיש לומר דשם למאסמ\"א הוא שם הסוג הכולל כל שרצי המים ולא שם המין, ועוד הרי יש הבדל מה בשם שבספר העיטור שכותב ושמו למאסמ\"א לשם שבספר הקאנון שתרגמו למאסי\"ה ובפרט שזה לשון ערבי וזה לשון לאטין:", + "ואנו תמיהין שלא עיינו בספר העיטור ולא בדברינו, שהרי מה שכתב העיטור ושמו על שם ערבי למאסמ\"א כו' על התכלת קאי וקאמר ששמו למאסמ\"א, וכן כתבנו, נראה מפורש שהתכלת בא מדם זה החלזון ונקראת למאסמ\"א על שם זה החלזון, ואם שם למאסמ\"א הוא שם הסוג הכולל כל שרצי המים, איך יתכן שיהיה זה השם נשאל לתכלת שבא רק ממין אחד, אלא ודאי הוא שם המין שהתכלת בא ממנו ונקרא התכלת בשמו:", + "ולענין מה שדקדקו שיש הבדל מה בהשם מלמאסמ\"א ללמאסי\"ה ושם למאסמ\"א שבעיטור הוא לשון ערבי, ושם למאסי\"ה שבספר הקאנון הוא בלשון לאטין, נפלאות הוא איך טחו עיניהם מראות מה שכתבנו (שם), שידוע שבלשון לאטין הישנה מובלל הרבה מלשון ערבי, וכיון שנעתק מלשון ללשון אין לחוש על שנשתנה בהבדל מה, ואנו תמיהין על מי שהוא בן תורה שיפקפק בראיה זו, ועיין בתשובות חכם צבי (סי' קיט) שדן בכיוצא בה ללמוד לענין דינא לידע הירק שיוצאין בו ידי מצות מרור מלשונות ושמות אשכנז וספרד יעו\"ש:\n" + ], + [ + "והנה עוד מצאנו סמוכין וראיה, שזו הבריה שמצאנו הוא החלזון מש\"ס מס' ע\"ז (כח. ושם) רבי יעקב חש בפיקעא אורי ליה רבי אמי כו' וה\"מ פיקעא עילאה פיקעא תתאה מאי כו' לייתי משקדי חלזוני ופירש\"י בפיקעא, פי טבעת של בית רעי ובלע\"ז פיג\"א, כו' פיקעא תתאה, בפי הנקב מלמטה כו', משקדי חלזוני, נימי\"ן בלע\"ז מין חלזון יעו\"ש, וזה ידוע עד היום בספרי הרפואות שבשקדי הדם של חלזון זה שמצאנו, מרפאים חולי זה של מזיבה תחתוניות (האמעראידען בלע\"ז) וכן חולי שינוי הווסת בנשים, ועיין בפר\"ח (שם) הנדפס בגליון הש\"ס דפוס ווילנא דגרס לכודה פי' רוח שאוחזת האשה אחר לידתה נקרא כודה יעו\"ש, וגם זה בא מסיבת הווסת מזיבת הדמים, ונקרא בלע\"ז ליסטירי\"ן ורפואתו ידוע עד היום בשקדי חלזון זה, ונקרא משקדי חלזון שהדם כשהוא בהשלפוחית הוא כשקדים (מאנדלען בל\"א), וגם לגירסת הערוך דגרס משקרי חלזון נחות וכתב עלה פי' צפרדעים שהן נסדקין וצפרדע יוצא ממנו, וכתב על זה המוסף א\"ב חלזוני אינם צפרדעים כי אם שקץ המים הנשמר בקליפות קשות כמו לולים שביבשה ע\"כ יעו\"ש, נראה מדמפרש משקרי על שם קליפתו, והיינו קליפת עצם הסודי שתחת לבושו הדק מלמעלה שבחלזון זה הנמצא, כמו שנתבאר במאמרנו פתיל תכלת (ע' מג) שנמכר במרכולת יצלח לכמה ענינים וגם לרפואת חולאים הנ\"ל:", + "ואם אמנם שמזה אין ראיה אלא שזו הבריה נקראה בשם חלזון, אבל אין ראיה שמדמה היו צובעין התכלת, שמא ממין חלזון אחר, מיהו כיון שזה נתבאר ברור שזו הבריה נקראה בשם חלזון, ממילא על ידי כל הני סימנים מובהקים שנתבאר, מתאמת בברור שהתכלת לפנים בישראל מדם חלזון זה היה בא, כי גם זה הסימן מובהק ממה שאנו רואים שבדמו יכולין לצבוע תכלת:\n" + ], + [ + "במה שביארנו במאמרנו פתיל תכלת (פרט השני עמ' נו ושם) לשון התוס' ז\"ל במס' סוכה (לא: ד\"ה הירוק ככרתי) שחשבו זולתנו ללמוד מלשון התוס' ז\"ל, שיש מחלוקת במהות מראה התכלת בין ש\"ס בבלי לירושלמי, ואנחנו בענינו הרחקנו זה הזרות, לומר שיש פלוגתא במציאות בדבר שהיה נוהג ובא, וביארנו לשון התוס' ז\"ל בביאור רחב ונכון יעו\"ש, טרח ויגע בזה מבהיל אחד בלהג הרבה יגיעת בשר, לעקם הפי' בדברי התוס' ז\"ל להחזיר המחלוקת בין בבלי לירושלמי בצבע התכלת, ויבז בעיניו לשלוח יד בדברינו לבדו, ושלח יד להקל בכבודו של רש\"י ז\"ל, והחליט דבין תכלת לכרתי אינו שם המראה של פוריי\"ש כפי' רש\"י ז\"ל, רק כפי מה שהבין מלשון רבינו יונה במס' ברכות, שכתב משיכיר בין תכלת לכרתי יש מפרשים מלשון החציר והבצלים דמתרגמינן כרתי וביצלי. ואין נראה דמה ענין תכלת אצל כרתי, אלא ודאי הנכון כמו שפי' הרב רבי נתן בעל הערוך, דכרתי הוא מין צבע שקורין הינדי ודומה לתכלת, ולפיכך אמרו משיכיר כו' יעו\"ש, ונדמה לו שרבינו יונה ז\"ל בלשון יש מפרשים כיון על פירש\"י ז\"ל ומדחי ליה כלאחר יד וכתב ואינו נראה דמה ענין תכלת אצל כרתי, ולהכי הבין זה המבהיל שרבינו יונה והערוך לא מפרשי ששם כרתי הונח על פריי\"ש ועל מראה הפוריי\"ש אלא שם צבע דהיינו אדמה שצובעין בה בלא\"ה ונקרא כרתי, ולזה נדחק בפי' זר מאד בלשון הערוך:", + "ואנו תמיהין אם נתן זה המבהיל לב לדעת ולהבין דחיות רבינו יונה ואינן נראה דמה ענין תכלת אצל כרתי, ואמאי הוא יותר ענין תכלת אצל כרתי שהוא אדמה מאצל כרתי שהוא פוריי\"ש, ואי משום דפוריי\"ש הוא ויר\"ד (גרין בל\"א) ואדמה הינדי היא אירנד\"י (בלא\"ה בל\"א) ותכלת מתדמה יותר לאירנד\"י (בלא\"ה בל\"א) מלויר\"ד (גרי\"ן בל\"א), הרי להבנת זה המבהיל רק לשיטת ש\"ס בבלי תכלת הוא מראה אירנד\"י (בלא\"ה בל\"א), אבל לשיטת ש\"ס ירושלמי תכלת הוא מראה ויר\"ד (גרי\"ן בל\"א), ומתדמה באמת תכלת טפי לכרתי שהוא פוריי\"ש, מלכרתי שהוא אדמה הינדי, וא\"כ לא היה ליה לרבינו יונה למדחי כל כך כלאחר יד פי' היש מפרשים שהוא פירש\"י ז\"ל, אלא לומר שזה הוא כפי שיטת הש\"ס ירושלמי, ולא כפי שיטת ש\"ס בבלי, דאטו מאן דמפרש לה למתני' כפי שיטת הירושלמי משתבש כל כך, וביותר תמוה שרבינו יונה סיים על פירושו מהערוך והכי משמע מירושלמי יעו\"ש, והרי לפי הבנת זה המבהיל הוא להיפך, דלהירושלמי מתפרש שפיר כפי היש מפרשים:", + "אמנם באמת כל דבריו ישא רוח, דודאי רבינו יונה ז\"ל לא כיון בלשון יש מפרשים לפירש\"י ז\"ל ולדחותו כלאחר יד, אלא באמת פירש\"י ופי' הערוך דא ודא אחת הוא, ולדברי הכל שם כרתי או כרתן הונח על פוריי\"ש ממש והן על הנצבע במראה פוריי\"ש, ורבינו יונה מיש מפרשים אחריני אתא לאפוקי דמפרשי דכרתי האמור כאן היינו פוריי\"ש ממש פוריי\"ש עצמו, ע\"ז כ' ואין נראה דמה ענין תכלת אצל כרתי, כלומר מה ענין תכלת אצל פוריי\"ש, מהיכן יש לו פוריי\"ש בהדי תכלת לומר שיכיר בין תכלת לפוריי\"ש, ולכן פי' כפירש\"י והערוך, דכרתי דכאן הוא שם המראה שדומה לפוריי\"ש ונקרא הינדי ודומה לתכלת, ולכן שפיר יש למתלי משיכיר בין צמר צבוע תכלת לצמר צבוע כרתי, דהיינו מי שיש לו בציציותיו שני המראות הללו תכלת וכרתי, ועל זה סיים והכי משמע בירושלמי, היינו ממה שהירושלמי מפרש אהך מתניתין דמס' ברכות דתרווייהו רבנן ורבי אליעזר מיסמך סמכי וקאי על קרא דוראיתם אותו שיהא ניכר בין הצבועין יעו\"ש, וכמו שבארנו במאמרנו (פתיל תכלת עמ' סג). ובחנם טרח זה המבהיל להעמיס עלינו מחלוקת חדש בין רש\"י ז\"ל לבין הערוך ורבינו יונה ז\"ל, ולהחזיר המחלוקת בין בבלי וירושלמי במציאות מהות מראה התכלת שלא כדת, ואין כדאי להטפל עוד בדבריו בפרט זה, כי מאחר שבטל העיקר בטל הטפלה, וכבר רמזנו על המבהיל זה שכפי הנראה יש לו חסרון במוחו, על כי רוב דבריו שאב ממבואות המטונפות ולא ידע להבדיל בין הקודש לבין החול וד\"ל, גם מה שטרח לחלוק עלינו את השווין, לעשות מחלוקת בין רש\"י והרמב\"ם ז\"ל במראה התכלת, דברי תהו ורעות רוח הם ואין בהם כדי לנטות מהמקובל אצלינו מחז\"ל, כל שלא לאפושי פלוגתא עדיף, גם מה שמתפאר עצמו בחידושו שחידש שהרמב\"ם קורא מראה בלא\"ה בשם שחור, גנוב הוא אתו, שהרי כבר רמזנו על זה במאמרנו (פתיל תכלת עמ' ס) וכתבנו ועיין תוי\"ט (כלאים פ\"ב מ\"ה) אלא שקצרנו בזה, ובכתבים בחידושינו על ספר היד הארכנו בזה, וגם השבנו מזה כבר לאיזה שואלים אפס קצהו נעתיק בסמוך אי\"ה:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' סג) הנה נתבאר שורש מראה התכלת בפרטות, כי שרשה היא מראה אירנד\"א (בלא\"ה בל\"א), הנוטה לשחרות דהיינו ירוק שחורי ופתוך בו מעט מראה ויר\"ד בלע\"ז (גרי\"ן בל\"א), ולהיות כי גם במראה זו עצמה יש עזה וכהה ודיהא ממנה כמה מדרגות כו', לזאת ראיתי להעיר ולתת לזה גבול ומדה מרווחת במראה התכלת, והוא נודע בלוחות התחלקות מראות הצבע ליסודותם הקודרים דרך עשת הזכוכית המשולש כו', ושם נחלק קדירת אור השמש למאה ושבעים חלקי מדת המעטער, והכשר שבו לצבע התכלת הוא מתחיל מן תשעים עד מאה וחמשים חלקי המעטער, שמן מאה וחמשים ולמעלה מתחיל מראה הכרתי ששורשו מראה ויר\"ד בלע\"ז (גרי\"ן בל\"א), והממוצע דהיינו מן מאה ועשר עד מאה ושלשים, הוא המובחר לתכלת כו' יעו\"ש, נשאלנו על זה מצורב אחד מלשון הרמב\"ם ז\"ל (פ\"ב מה' ציצית ה\"ח) טלית שהיא כולה אדומה או ירוקה או משאר צבעונין עושה חוטי לבן שלה כעין צבעה אם ירוקה ירוקין אם אדומה אדומין, היתה כולה תכלת עושה לבן שלה משאר צבעונין חוץ מן השחור מפני שהוא נראה כתכלת כו' יעו\"ש, ובודאי השחור שכיון עליו הרמב\"ם ז\"ל הוא מן החלקים היתירים מן מאה וחמשים של מידת המעטער, דלמטה מכן תכלת מיקרי, וא\"כ קשה לע\"ד למה עושה משאר צבעונין חוץ מן השחור, והלא גם גרי\"ן בלא\"ה היינו החלקים למטה מתשעים ממדת המעטער ג\"כ דומה לתכלת כשחרות החלקים שלמעלה מן מאה וחמשים ממדת המעטער עכ\"ל השואל נ\"י:", + "והשבנו על זה, מדפסיקא לך דודאי השחור שכיון עליו הרמב\"ם ז\"ל הוא תכלת הפסולה לתכלת מצוה, אבל תכלת הכשרה לתכלת מצוה שפיר דמי למירמי ביה בטלית שכולה תכלת לשם לבן, שמע מינה דסליק אדעתך למימר דהרמב\"ם ז\"ל בפירושא קמא דרש\"י ז\"ל קאי, דמפרש לה להאי ברייתא דמס' מנחות (מא:) טלית שכולה תכלת כל מיני צבעונין פוטרין בה חוץ מקלא אילן דדמי לתכלת, וזימנין דמזבין לה לאינש אחרינא וסבר דכל חוטי תכלת וכי מצריך לטלית אחריתי שקיל תרי חוטים מהכא ונתן שם עם לבן ונמצאת אחת מהן נפטר בקלא אילן לשם תכלת ושדי קלא אילן עם לבן בציצית והוי כלאים בלא מצוה ע\"כ, ולהדין פירושא תכלת הכשרה למצוה שפיר דמי, ובכלל כל מיני צבעונין פוטרין בה הויא, דהא ליכא למיגזר בה מידי, אבל אם כן על כרחך חוץ מקלא אילן דוקא קאמר, דהיינו מראה תכלת ממש הכשרה לתכלת מצוה מצד המראה, אלא שפסולה מחמת שהיא שלא מן החלזון, דבהא שפיר איכא למיגזר זימנין דמזבין לה לאינש אחרינא וסבר דכל חוטי' תכלת, וכי מצריך לטלית אחרת שקיל תרי חוטים כו' ויהיה כלאים שלא במקום מצוה, אבל מראה תכלת הפסולה לתכלת מצוה מצד המראה שאינה מראה תכלת הכשרה, ודאי שפיר דמי למשדי במקום לבן בטלית שכולה תכלת דהא ליכא למיגזר מידי, דמהיכי תיתי יהא שקיל אותם לתכלת, הרי המראה ניכרת שמראה פסולה היא לתכלת, ואי משום אינש דלא גמיר א\"כ בלאו הכי ניחוש שיקח תכלת במראה הפסולה ואין לדבר סוף, אלא ודאי חוץ מקלא אילן דוקא קאמר, וא\"כ על כרחך חוץ מן השחור דקאמר הרמב\"ם ז\"ל, היינו נמי דוקא מראה תכלת ממש הכשרה לתכלת מצוה מצד המראה, ורק שפסולה מחמת שהיא שלא מן החלזון כגון מקלא אילן וכדומה, ואל תתמה שהרמב\"ם ז\"ל יקרא למראה תכלת בשם שחור, כי כבר ביארנו בחידושינו למס' מנחות ובחידושינו על ספר היד מלשון התוספות יום טוב ז\"ל במס' כלאים (פ\"ב מ\"ה) שהרמב\"ם קורא למראה התכלת דהיינו ירוק שחורי בשם שחור, והגם שלשון התוי\"ט ז\"ל (שם) הוא שיש שקורין לשחור תכלת, אבל על כרחך בלשון הרמב\"ם ז\"ל כוונת התוי\"ט ז\"ל להיפך שקורא לתכלת שחור, שהרי כתב זה ליישב הסתירה שבדברי הרמב\"ם ז\"ל שבפירוש המשניות מס' שבת (פ\"ט מ\"ה) מפרש אאסטיס שצובעין בו כעין הרקיע ובמורה (חלק א בהקדמה ו למדברים) כתב שהוא צבע שחור, וסתירה זו אינה מתורצת אלא כשתאמר שקורא לתכלת שהוא כעין הרקיע שחור אבל לא במה שתאמר שקורא לשחור תכלת, ורק שהתוי\"ט ז\"ל נקט שיש שקורין לשחור תכלת משום שקאי אדברי יפת שבראב\"ע ז\"ל, שכתב עליו הראב\"ע ז\"ל ואנו נסמוך על רז\"ל שאמרו שהוא ירוק כו', והיינו ממה שאמרו תכלת דומה לים וים דומה לרקיע, וא\"כ הבין בדברי יפת שהתכלת באמת שחור הוא ולשחור קורא תכלת, אבל הרמב\"ם ז\"ל הרי על רז\"ל סמך שהתכלת דומה לרקיע ולא שחור הוא באמת, ועל כרחך לומר בלשונו שקורא לתכלת שחור ולא שקורא לשחור תכלת, ואולי סובר הרמב\"ם ז\"ל לפרש כן דברי יפת שאינו סותר קבלת רז\"ל, ובאמת הדבר מבואר בלשון הרמב\"ם ז\"ל גופא בה' צצית (פ\"ב סוף הלכה ה) שקורא לתכלת שחור שכתב, ואם הוסיף עינה והושחרה יותר ממה שהיתה קודם האפייה כשרה, יעו\"ש שמבואר להדיא שלתכלת הכשרה לתכלת מצוה קורא בשם שחור, עד שאנו תמיהין על התוי\"ט ז\"ל שהוצרך להביא מדברי הראב\"ע ז\"ל:", + "ומעתה כפי זה, בטלית שכולה תכלת אינו פסול להטיל במקום לבן אלא מראה תכלת ממש הכשרה לתכלת מצוה רק שפסולה מחמת שהוא שלא מן החלזון, אבל מראה תכלת הפסולה מצד המראה שפיר דמי, הן למעלה ממראה תכלת הכשרה, והן למטה ממראה תכלת הכשרה, וא\"כ אין מקום כלל למה שהקשית:", + "ברם בעיקרא דמילתא הא דפשיטא לך דהרמב\"ם ז\"ל בשיטת פי' קמא דרש\"י ז\"ל קאי, הא ודאי אינו, דודאי להרמב\"ם דקורא לתכלת שחור, שם שחור כולל כל מיני תכלת, הן תכלת הפסולה לתכלת מצוה מחמת שבאה משאר צבעים שלא מן החלזון, והן תכלת הכשרה לתכלת מצוה שבאה מן החלזון, וכן כולל נמי מראות תכלת הפסולות לתכלת מצוה מצד שהיא למעלה ממראה תכלת הכשרה עד שחור ממש, דהא ודאי שחור ממש נמי קרוי שחור, וכיון דקאמר הרמב\"ם ז\"ל חוץ מן השחור משמע דבא לאסור להטיל במקום לבן בטלית שכולה תכלת כל הנכנס תחת סוג שחור, ונהי דתכלת הפסולה מצד המראה לא נכלל בלשונו ז\"ל לאסור כיון שכתב חוץ מן השחור מפני שהוא נראה כתכלת. ותכלת הפסולה מצד המראה אינו נראה כתכלת, כיון שאין מראיה דומה למראה תכלת הכשרה והוי בכלל שאר צבעונין דמכשיר להדיא וכתב עושה לבן שלה משאר צבעונין. מיהו הא ודאי בכלל לשונו חוץ מן השחור לאסור בטלית שכולה תכלת להטיל במקום לבן אפילו תכלת הכשרה שבאה מן החלזון. ולפירוש קמא דרש\"י ז\"ל הא ודאי ליתא, דהא ליכא למיגזר ביה מידי כדאמרן:", + "וזה באמת כוונת מרן הקדוש ז\"ל בכסף משנה (שם) שהקשה, וזה לשונו הקדוש ויש לתמוה על רבינו שכתב היתה כולה תכלת עושה לבן שלה משאר צבוענין חוץ מן השחור, ובגמרא לא אמרו אלא חוץ מקלא אילן והיא צבע תכלת בשאר צבעים שלא בדם חלזון ע\"כ, ומבהיל אחד בכתביו ששלח לן גשש בזה כעור באפלה וסבר שמציאה מצא לחדש שהרמב\"ם ז\"ל קורא לתכלת שחור ודימה שתפס בזה את רבינו הקדוש הכ\"מ ז\"ל שהיה בהעלם ממנו ידיעת דבר זה, אבל טח עיניו מראות להבין כוונת מרן הקדוש ז\"ל, גם לא ידע ואשם שכבר העיר בזה התוי\"ט ז\"ל כדאמרן, וח\"ו לומר שידיעת דבר זה היה בהעלם ממרן הקדוש ז\"ל מה שהוא מבואר להדיא בדברי הרמב\"ם ז\"ל גופיה בהלכה הקודמת (הלכה ה') כדאמרן. ואדרבה כל עיקר תמיהת מרן הקדוש ז\"ל הוא מכח זה שלהרמב\"ם ז\"ל שם שחור כולל תכלת, וכיון דקאמר חוץ מן השחור, נכלל בה לאסור גם תכלת הכשרה הבאה מן החלזון, ואלו בגמרא לא אמרו אלא חוץ מקלא אילן והיא צבע תכלת בשאר צבעים שלא בדם חלזון, דבהא איכא למיגזר דלמא מזבין לה לאינש אחרינא ושדי להו לטלית אחרינא במקום תכלת ויהיה כלאים שלא במקום מצוה, אבל בתכלת כשרה הבאה מן החלזון דלא שייך הך גזירה שפיר דמי, וע\"ז תי', ותמצית תירוצו ז\"ל הוא שהרמב\"ם ז\"ל מפרש כפי' שני של רש\"י ז\"ל, דמה דלא יטיל בה קלא אילן במקום לבן הוא נמי משום דבעינן שני מינין והכא מיחזי כאילו אין שם אלא מין אחד, וכיון דטעמא משום דמיחזי כאילו אין שם אלא מין אחד, מסתברא ליה להרמב\"ם ז\"ל דלאו דוקא נקט קלא אילן, אלא אפילו תכלת כשרה שבאה מחלזון נמי אסור להטיל בה במקום לבן, דהא נמי מיחזי כאילו אין שם אלא מין אחד:", + "המתבאר ממה שכתבנו דמראה תכלת הפסולה לתכלת מצוה מצד המראה בין מחמת שהיא למטה ממראה תכלת הכשרה בין מחמת שהיא למעלה ממראה תכלת הכשרה לכלהו פירושא, מותר להטיל בה בטלית שכולה תכלת במקום לבן, באופן דלכלהו פירושא אין מקום למה שהקשית:", + "אכן האמת אגיד ולא אכחד דמשמעות לשון מרן ז\"ל הקדוש בתירוצו משמע דמפרש חוץ מן השחור שבלשון הרמב\"ם ז\"ל דגם תכלת הפסולה מצד המראה מחמת שהוא למעלה ממראה התכלת הכשרה, נכלל בלשון זה לאסור להטיל בה בטלית שכולה תכלת במקום לבן. והיינו ממה שכתב בלשונו הקדוש, אפשר לומר שרבינו מפרש דקלא אילן שם כולל בין לצבע תכלת שלא בדם חלזון בין לשחור, ונקט רבינו לאסור שחור וכ\"ש צבע תכלת שלא בדם חלזון כו', ורבינו נקט שחור וכ\"ש קלא אילן ע\"כ יעו\"ש. ואם איתא דמרן הקדוש ז\"ל הבין בלשון חוץ מן השחור שכתב הרמב\"ם ז\"ל, שכוונתו רק על מראה תכלת הכשרה לתכלת מצוה מצד המראה, וכמו שדקדקנו אנו מלשון מפני שהוא נראה כתכלת, א\"כ אינו מובן כלל לומר שהרמב\"ם מפרש דקלא אילן כולל בין לצבע תכלת שלא בדם חלזון בין לשחור, הרי הא ודאי דקלא אילן אינו כולל צבע תכלת הכשרה הבאה מחלזון. וכן אינו מובן לשון כ\"ש צבע תכלת שלא בדם חלזון כו' וכ\"ש קלא אילן שבלשון מרן הקדוש ז\"ל, דמאי כ\"ש הוא הא ודאי להאי פירושא דשני מינין בעינן יש לאסור טפי להטיל במקום לבן תכלת כשרה שבאה מדם חלזון, דהוי מין אחד ממש, הן במראיתן הן במהותן מקלא אילן דהיינו צבע תכלת שלא בדם חלזון, דנהי דהוי מין אחד במראיתן, במהותן מיהת תרי מיני נינהו ולא שייך הביא איסור צבע תכלת שלא בדם חלזון במכ\"ש מצבע תכלת שבדם חלזון, אלא ודאי דמרן הקדוש ז\"ל הבין בלשון הרמב\"ם, חוץ מן השחור, דשם שחור כולל בין לצבע תכלת שלא בדם חלזון ובין לצבע תכלת שבדם חלזון הכשרה ובין לצבע תכלת שבדם חלזון הפסולה מצד המראה שהיא למעלה ממראה תכלת הכשרה, הכל נכלל בשם שחור, וכדאמרן דהא ודאי שחור ממש נמי קרוי שחור, ולזה הוקשה לו הרי בגמרא לא אמרו אלא חוץ מקלא אילן, והוא צבע תכלת בשאר צבעים שלא בדם חלזון, דבהא איכא למיגזר דלא תיפוק מינה חורבה דכלאים שלא במקום מצוה, אבל בצבע תכלת שבדם חלזון הכשרה, או בצבע תכלת שבדם חלזון הפסולה מצד המראה שפיר דמי דבהנך תרתי ליכא למיגזר לחורבה דכלאים שלא במקום מצוה כדאמרן, ועל זה תירץ שאפשר לומר שרבינו מפרש דקלא אילן שם כולל בין לצבע תכלת שלא בדם חלזון בין לשחור, כלומר צבע תכלת שבדם חלזון הפסולה מצד המראה שהוא למעלה ממראה תכלת הכשרה, ונקט רבינו לאסור שחור וכ\"ש צבע תכלת שלא בדם חלזון, דמפרש טעמא דלא יטיל בה קלא אילן במקום לבן משום דבעינן שני מינין והכא מיחזי כאלו אין בה אלא מין אחד, כלומר ולהכי הוי צבע תכלת שלא בדם חלזון כ\"ש לאסור טפי מצבע תכלת שבדם חלזון הפסולה מצד המראה, דודאי כל שמראיהן יותר שוין הוי יותר מין אחד. ובתר הכי מסיק דאפילו נימא שגם להרמב\"ם ז\"ל בלשון קלא אילן אינו נכלל שחור, מ\"מ אתי שפיר שמצד הסברא משמע ליה דקתני קלא אילן, והוא הדין שחור דמידי הוא טעמא משום דמיחזי כאלו הם מין אחד, ההוא טעמא שייך נמי בשחור וממילא משמע, והרמב\"ם נקט שחור וכ\"ש קלא אילן כדאמרן, דודאי כל שמראיהן יותר שוין הוי יותר מין אחד כן נראה ברור בכוונת דבריו הקדושים ז\"ל:", + "המתבאר מדברי מרן הקדוש ז\"ל שבכלל לשון הרמב\"ם ז\"ל חוץ מן השחור הוא דלא מיבעיא תכלת כשרה או קלא אילן במראית תכלת כשרה אסור להטיל במקום לבן, אלא אפילו תכלת הפסולה מצד המראה נמי אסור להטיל במקום לבן:", + "ולכאורה באמת אינו מובן, אמאי יהיה תכלת הפסולה מצד המראה אסור להטיל במקום לבן, הרי כמו שנתבאר מדברי מרן הקדוש ז\"ל עצמו דכלפי חששא דגזירה דלא תיפוק מינה חורבה דכלאים שלא במקום מצוה לא חיישינן בתכלת הפסולה מצד המראה, משום שניכר על ידי המראה שאינן כשרים לשם תכלת, א\"כ ממילא משום דמיחזי כמין אחד נמי ליכא דהא ניכרים הם כלפי התכלת הכשר מצד המראה ודחיק הוא למימר דהגם דחששא דגזירה ליכא משום שניכר להאדם ולא יקח אותם לטלית אחר לשם תכלת, מיהו תרי מינין נמי לא הוי דכיון שמתדמה קצת לתכלת לא נפיק מכלל מין אחד. שהרי אפילו היה מבואר זה בברייתא, היה צריך ביאור מנא לן למימר הכי, ובפרט לפי מה דמסיק מרן ז\"ל דקלא אילן דברייתא אינו כולל אלא צבע תכלת שלא בדם חלזון, ורק דהרמב\"ם מסברא קאמר דהה\"ד שחור, ומאי סברא היא זו הא ניכרים הם כלפי התכלת הכשר, ואמאי מיחזי כמין אחד, ודלמא ברייתא דוקא קלא אילן קאמר, ובאמת לולא מרן הקדוש ז\"ל הייתי אומר דהרמב\"ם ז\"ל בלשון חוץ מן השחור אינו מכוון אלא להוסיף על הברייתא ולאכלולי נמי צבע תכלת הכשרה, הן מצד מראיתה הן מצד מהותה, אבל הפסולה מצד המראה יכול להטיל במקום לבן שהרי ניכר ואינו נראה כתכלת ואיכא תרי מינין, אכן הרי לשון מרן הקדוש ז\"ל אינו אומר כן וצריך ביאור כנ\"ל:", + "ונראה כיון דחיובא דציצית מתחיל משיכיר בין תכלת ללבן, כמו שפסק הרמב\"ם ז\"ל בה' ציצית (פ\"ג ה\"ח), ומקורו ביארנו מש\"ס דמנחות (מג:) ראה מצוה זו וזכור מצוה אחרת התלויה בו יעו\"ש בכסף משנה, והרי אז עדיין אין היום מאיר כל כך ולא ניכר רק בין תכלת למראה הרחוקה מתכלת, כגון לבנים אדומים ירוקים, אבל בין תכלת למראה הקרובה לתכלת אינו ניכר עדיין. וכיון דאשני מראות שבה קפדינן שלא יהיה מראית החוטין שלשם לבן שוין עם החוטי תכלת מסברא משמע ליה להרמב\"ם ז\"ל לאסור נמי להטיל במקום לבן מראה תכלת הפסולה למצות תכלת מצד המראה, דאף שניכרים הם ביום כלפי התכלת, מ\"מ הרי בעידן התחלת חיובא דציצית, שאז אין היום מאיר עדיין כל כך מראיהן שוין, דכיון שמראיתן קרובה למראה תכלת טרם שמאיר היום יפה נראין שוין, ושאני לענין גזירה משום חורבה דכלאים שלא במקום מצוה, דכיון דכל היום ניכר משום האי פורתא לא חיישינן, אבל משום דאשני מראות שבה קפדינן, ודאי מיד משמתחיל חיובא דציצית צריך שיהיה שני מראות, והרי אז מראיהן שוין ומחזי כאלו הם מין אחד, להכי לא הוכשרו להטיל במקום לבן:", + "אלא דכפי זה חוזר וניער מה שהקשית, דהנה הא ודאי דבלשון הרמב\"ם ז\"ל חוץ מן השחור אינו נכלל אלא תכלת הפסולה מצד המראה, מחמת שהיא עמוקה יותר ממראית תכלת הכשרה, דהיינו למעלה מן מאה וחמשים בחלקי המעטער, אבל תכלת הפסולה מצד המראה מחמת שהיא למטה ממראה התכלת, דהיינו מן תשעים בחלקי המעטער ולמטה, שביארנו שפסול לתכלת משום שהוא מראית הכרתי, אינו נכלל לאסור להטיל במקום לבן בלשון חוץ מן השחור, דכרתי ודאי אינו נכנס תחת שם שחור והויא בכלל עושה לבן שלה בשאר צבעונין שכתב הרמב\"ם ז\"ל, ותקשה הניחא לרבי אליעזר דחיובא דציצית מתחיל משיכיר בין תכלת לכרתי, שפיר דמעידן דמתחיל חיובא דציצית הכרתי שהיא למטה ממראה התכלת ניכר הוא כלפי התכלת, ואיכא תרי מינין, אבל בין תכלת למראית תכלת העמוקה דהיינו למעלה מן מאה וחמשים בחלקי המעטער, אין ניכר אז עדיין ונראה מראיהן שוין. אבל לרבנן דאמרי משיכיר בין תכלת ללבן, והכי קי\"ל, ואז עדיין אינו ניכר בין תכלת לכרתי ג\"כ, ומאי שנא למעלה ממראה התכלת דאסור להטיל במקום לבן, ומאי שנא למטה ממראה התכלת דאסור להטיל במקום לבן, ומאי שנא למטה ממראה התכלת דשרי. מיהו אין קושיא זו נוגע לדברינו, אלא קושיא מבחוץ היא, דתכלת במראה הכרתי נמי יהא אסור, דהא מתדמה לתכלת כמו שכתבו התוס' שהבאנו במאמרנו (פתיל תכלת).", + "ונראה דכיון דהא דקפדינן אשני מראות שבה הוא רק למצוה ולא לעכב בדיעבד סמכינן בהא אדרבי אליעזר. והגם דלפי פירש\"י ז\"ל בפי' השני משמע דהא דאשני מראות שבה קפדינן הוא לעיכובא בדיעבד, דזה לשון רש\"י ז\"ל, טלית שכולה תכלת כל מיני צבעונין פוטרין בה לשום לבן, דכיון דמין כנף ליכא לקיומי בה אין לך לחזר אחר לבן אלא שיהיו בה שני מינין, חוץ מקלא אילן דדמי לתכלת, וזימנין דמזבין לה לאינש אחרינא וסבר דכל חוטיה תכלת [דהא דבעינן שני מינין הוא רק לכתחלה דהא כרבנן קי\"ל שהתכלת והלבן אין מעכבין זה את זה] וכי מצריך לטלית אחריתי שקיל תרי חוטין מהכא ונתן שם עם לבן, ותחת אלו יתן לבן, ונמצאת אחת מהן נפטר בקלא אילן עם לבן בציצית והוי כלאים בלא מצוה. מיתיבי טלית אין פוטרין בה לשם לבן אלא מינה אם אדומה היא יטיל בה שני חוטין אדומים ושני חוטין תכלת וכן שאר גוונים. טלית שכולה תכלת מביא תכלת שני חוטין לשם תכלת ודבר אחר לשם לבן ואע\"ג דהאי תכלת הוי מין כנף, אפילו הכי שני מינין בעינן דאזלינן בתר רוב טליתות. וקלא אילן לא יביא ואם הביא כשר אלמא קלא אילן נמי פוטר בה, אמר רב נחמן בר יצחק לא קשיא כאן בטלית בת ארבעה חוטין שנים תכלת ושנים קלא אילן כשר. כאן בטלית בת שמונה חוטין. ארבע תכלת והטיל בה ארבע קלא אילן לקיים מצות שני מינין פסולין, דהואיל ולבר קלא אילן איכא חוטין כל צורכה, חיישינן דלמא מצריך לטלית אחריתי ושקיל הנך דתכלת מהכא ותלי לה התם, וליכא הכא אלא קלא אילן, אי נמי שקיל הנך דקלא אילן ותלי בה ע\"כ, ביאור דברי רש\"י ז\"ל דבטלית בת ארבעה שנים תכלת ושנים קלא אילן רק לכתחלה אסור משום גזירה שמא מיזדבין לה לאיש אחר ויסבור שכל חוטיה תכלת, וכי מצריך לטלית אחריתי שקיל תרי חוטין מהכא ונתן שם עם לבן, ותחת אלו יתן לבן ונמצאת אחת מהן נפטר בקלא אילן לשם תכלת ושדי קלא אילן עם לבן בציצית והוי כלאים בלא מצוה, אבל בדיעבד שפיר דמי דכיון שאין בו בטלית זה אלא ד' חוטין כדי צורכו, חששא רחוקה היא שיהא שקיל תרי חוטין מינה לטלית אחריתי ולא חיישינן בדיעבד להכי, אבל בטלית בת שמונה דאית בה ארבעה חוטין יותר מכדי צורכה, חששא קרובה היא כי מזבין לה לאינש אחרינא ויסבור שכל חוטיה תכלת, וכי מצריך לטלית אחריתי ודאי ישקול ארבעה חוטין מהכא, ושמא יתרמי ליה כל הארבעה חוטין ממין אחד מתכלת או מקלא אילן ונמצאת אחת מהן נפטר בקלא אילן לשם תכלת, ויהיה כלאים בלא מצוה, כגון שהטליתות הם של פשתן, ואפילו למאי דקי\"ל דאין מטילין תכלת בטלית של פשתן, ג\"כ איכא למיחש שיקח ארבעה חוטין מהכא ויתרמי ליה הקלא אילן ויטילם בטליתות אחרים של צמר לשם תכלת עם לבן של פשתן ויהיה כלאים שלא במקום מצוה, זה נראה ברור בביאור רש\"י ז\"ל, ודלא כמו שראיתי יש שהבינו בפירש\"י ז\"ל, דרק בסלקא דעתך דמיירי הכל בטלית בת ארבעה הוא דפירש\"י ז\"ל החשש משום כלאים בלא מצוה, דבטלית בת ארבעה ליכא חששא אחריתי, אבל למה דמסיק דברייתא דפוסל קלא אילן במקום לבן בדיעבד בטלית שכולה תכלת, הוא בטלית בת שמונה, וכתב רש\"י ז\"ל דהואיל ולבר קלא אילן איכא חוטין כל צורכה, חיישינן דלמא מצריך לטלית אחריתי ושקיל הנך דתכלת מהכא ותלי לה התם וליכא הכא אלא קלא אילן, אי נמי שקיל הנך דקלא אילן ותלי בה החשש הוא כלומר ונמצא שני הטליתות אינם נפטרים אלא במין אחד ואנן תרי מינין בעינן לעכב להכי פסול בדיעבד:", + "ובעניותין הדין פרושא לא מיתחזי לן, חדא דא\"כ החשש הוא בשני הטליתות, הן אותו הטלית שיהיה בו חוטי התכלת, והן אותו הטלית שיהיה בו החוטי קלא אילן ששניהם יהיו פסולין, משום דכל חד לא יהיה בו אלא מין אחד, ואלו מלשון רש\"י ז\"ל חיישינן דלמא מצריך לטלית אחריתי ושקיל הנך דתכלת מהכא ותלי לה התם וליכא הכא אלא קלא אילן. אי נמי שקיל הנך דקלא אילן ותלי בה ע\"כ, משמע דהחשש אינו אלא על חד מהנך טליתות, אותו טלית שיהיה בו הקלא אילן. והיינו ממש כלשון רש\"י ז\"ל בהס\"ד ונמצאת אחת מהן נפטר בקלא אילן לשם תכלת כו'. ועוד דא\"כ קיימינן השתא דשני מינין בעינן לעכב דאפילו בדיעבד פסול היכא דליכא אלא מין אחד, א\"כ מהיכי תיתי ניחוש שיסבור זה האינש אחרינא דכל חוטיה תכלת, הרי אפילו בדיעבד פסול כשכל חוטיה תכלת דליכא אלא מין אחד. ועוד הא תינח למיפסל בדיעבד בדליכא אלא מין אחד, לרבי דהתכלת והלבן מעכבין זה את זה, אבל לרבנן דאין מעכבין זה את זה פשיטא דלא בעינן שני מינין לעכב, וא\"כ בפשיטות הוי ליה לתרוצי רומיא דהנך תרי ברייתות ולומר אידי ואידי בטלית בת שמונה וחדא כרבי וחדא כרבנן.", + "והגם שהתוס' ז\"ל הקשו קושיא זו לפירש\"י ז\"ל, אכן לא הקשו אלא לפירוש שני של רש\"י ז\"ל כמו שיתבאר, ולמה לא הקשו נמי לפי' ראשון של רש\"י ז\"ל. אלא נראה ברור דבקושטא לפי' ראשון של רש\"י ז\"ל, לא הוי טעמא כלל משום דבעינן שני מינין לעכב, אלא כמו שביארנו, דטעמא לא הוי אלא משום חששא דכלאים בלא מצוה, ורק דבטלית בת ארבעה שאין בה חוטין יותר מכדי צורכה הוי חששא רחוקה ולא חיישינן רק לכתחלה, ובטלית בת שמונה דיש בה חוטין יותר מכדי צורכה הוי חששא קרובה, ולהכי פסיל אפילו דיעבד. ומסיק רש\"י ז\"ל לשון אחר ועיקר חוץ מקלא אילן, דהא אשני מראות שבה קפדינן ואלו מראיהן שוין, ורמינן עלה מברייתא דקתני ואם הביא כשר ומשני לא קשיא, הא בטלית בת ארבעה הא בטלית בת שמונה. ולפי פי' זה פי' רש\"י ז\"ל בהא דמשני הא בטלית בת ארבעה כו', להיפוך ממה שפירש לפי' הראשון. דלפי' הראשון פירש\"י ז\"ל הא ברייתא דואם הביא כשר, מתוקמא בטלית בת ארבעה, והא דקתני שקלא אילן אינו פוטר בה דמשמע אפילו דיעבד, מתוקמא בבת שמונה, והשתא פירש\"י ז\"ל להיפוך הא דקתני שקלא אילן אינו פוטר בה דמשמע אפילו דיעבד, מתוקמא בטלית בת ארבעה שני חוטין תכלת ושני חוטין קלא אילן, להכי פסול אפילו דיעבד, דהא אשני מראות שבה קפדינן ואלו מראיהן שוין, והא דקתני לא יביא ואם הביא כשר בטלית בת שמונה חוטין ארבעה של תכלת ומין אחר [כלומר שהיו בה ארבעה חוטין דהיינו שניים תכלת ושנים מין אחר] וביקש להטיל בה עוד ארבעה אחרים לא יטיל קלא אילן, שמא ימכרנו לאיש אחר ויהא סבור שהם תכלת ויתירם מכאן ויתן בטלית אחרת במקום תכלת עם לבן, ואם הביא כשר דהא נפטרה בארבע חוטין של תכלת ודבר אחר ע\"כ, המתבאר בשיטת רש\"י ז\"ל בפי' השני דאשני מראות קפדינן לעכב, ולהכי בטלית בת ארבעה שנים של תכלת ושנים של קלא אילן פסול אפילו דיעבד, משום שמראיהן שוין, ורק בטלית שכבר יש בה ארבעה חוטין בשני מראות, דהיינו תכלת ולבן או צבע אחרת, ורק שבא להטיל בה עוד ארבעה, לא יטיל בה קלא אילן לכתחלה, משום גזרה דתיפוק מינה חורבה דכלאים שלא במקום מצוה, ובדיעבד כי הטיל בה קלא אילן לית לן בה, דמשום הך חששא לא פסלינן בדיעבד, והתוס' ז\"ל הקשו על זה (בד\"ה ואם הביא כשר) וכתבו למאי דפירש הקונטרס דקלא אילן במקום לבן פסול משום שדומה לתכלת ואין כאן שני מינים, קשה מאי פריך דלמא האי ברייתא כרבנן דריש פרקין דאמרי אין הלבן מעכבת את התכלת ע\"כ, כלומר ולהכי אם הביא כשר, ואידך ברייתא דקתני שקלא אילן אינו פוטר במקום לבן דמשמע אפילו דיעבד כרבי דאמר התכלת והלבן מעכבין זה את זה, ואידי ואידי בטלית בת ארבעה, ולמה ליה למוקמי הא בטלית בת ארבעה הא בטלית בת שמונה. ועי' לקמן (אות לט):", + "ונראה דדעת רש\"י ז\"ל הוא דגם לרבנן או כולו בתכלת או כולו בלבן, אבל כיון שנזקק לתכלת ולבן, אין קלא אילן עולה לא במקום לבן ולא להשלים שיהיה כאלו כולו תכלת. במקום לבן אינו עולה דהא דמי לתכלת שבו, והתכלת אינו משלים דהא לאו תכלת הוא כן נראה נכון בדעת רש\"י ז\"ל:", + "ומה דאתאן עלה הוא, דמה שכתבנו לתרץ דעת הרמב\"ם ז\"ל דלהכי אינו אוסר להטיל תכלת במראה הכרתי במקום לבן, משום דהא קפדינן אשני מראות שבה הוא רק למצוה ולא לעכב, ולהכי סמכינן בהא אדרבי אליעזר, לכאורה אין לזה מקום כלל, שהרי מבואר בשיטת פי' השני של רש\"י ז\"ל שהוא ג\"כ שיטת פי' הרמב\"ם ז\"ל כאמור, דהא דקפדינן אשני מראות שבה הוא לעכב לפסול אפילו דיעבד:", + "אמנם באמת לכשתסתכל תראה, הגם שמרן הקדוש ז\"ל העמיד לרבינו הרמב\"ם ז\"ל בסברתו של רש\"י ז\"ל בפירושו השני דטעמא דלא יטיל בה קלא אילן במקום לבן הוא משום דאשני מראות שבה קפדינן והכא מראיהן שוין ומיחזי כאלו אין שם אלא מין אחד, מיהו בהא דמשני הא בטלית בת ארבעה הא בטלית בת שמונה אינו מעמידו בפירש\"י, דמפרש דבטלית בת ארבעה פסול אפילו דיעבד ובטלית בת שמונה לא יביא ואם הביא כשר כנ\"ל, אלא דלהרמב\"ם ז\"ל הפי' הוא להיפך הא דלא יביא ואם הביא כשר הוא בטלית בת ארבעה דלא שייך בה גזירה שמא יקח תרי חוטין מינה ושדי להו בטלית אחריתי לשם תכלת בהדי לבן ויהיה כלאים בלא מצוה, דהא ליכא למיחש בטלית בת ארבעה, כיון שאין בה יותר מכדי צורכה, ורק דלכתחילה לא יביא משום דאשני מינין שבה קפדינן, והכא מראיהן שוין, ואם הביא כשר דהא דקפדינן אשני מראות שבה הוא רק למצוה ולא לעכב. והא דקתני שקלא אילן אינו פוטר במקום לבן דמשמע אפילו דיעבד, בטלית בת שמונה ארבעה תכלת וארבעה קלא אילן, דכיון דאית בה ארבעה חוטין יותר מכדי צורכה, גזרינן שמא ימכרנו לאינש אחרינא ויהא סבור שכל חוטיה תכלת ויקח מהם לטלית אחריתי לשם תכלת עם לבן ויהיה כלאים בלא מצוה, להכי פסול אפילו דיעבד וכעין פירש\"י ז\"ל לפירושא קמא. וזה מבואר שמרן הקדוש ז\"ל הבין שהרמב\"ם מפרש כן מלשונו שכתב על קושייתו בלשון הרמב\"ם ז\"ל למה לא חילק בין טלית בת ד' חוטין לבת ח' חוטין כמו שחילקו בגמרא, וכתב דעל זה יש לומר דכיון דלכתחילה בכל גווני לא יטיל,לא חש רבינו לפרושי דין עבר והטיל לבת ח' פסולה משום דלא שכיח ע\"כ, הרי מבואר להדיא דפסולה דבדיעבד הוא בבת שמונה חוטין, וזה היפוך מפירש\"י ז\"ל בפי' השני, אלא על כרחך צריך לומר שמרן הקדוש ז\"ל הבין שהרמב\"ם מפרש כמו שכתבנו:", + "ובאמת הדין עמו שכן מורין משמעות לשון הרמב\"ם ז\"ל טלית שהיא כולה אדומה כו' עושה חוטי לבן שלה כעין צבעה כו' היתה כולה תכלת עושה לבן שלה משאר צבעונין, חוץ מן השחור מפני שהוא נראה כתכלת ע\"כ, והנה לשון זה הוא ברייתא השניה טלית אין פוטר בה אלא מינה, טלית שכולה תכלת מביא תכלת ודבר אחר ותולה בה וקלא אילן לא יביא ואם הביא כשר. דאי כוונת הרמב\"ם היה להעתיק ברייתא הראשונה טלית שכולה תכלת כל מיני צבעונין פוטרין בה חוץ מקלא אילן, היה ליה להרמב\"ם למכתב היתה כולה תכלת כל מיני צבעונין פוטרין בה חוץ מן השחור דהוי משמע דאפילו בדיעבד אין השחור פוטר בה, ומדכתב עושה לבן שלה משאר צבעונין חוץ מן השחור משמע דרק לכתחילה קאמר, וברייתא השניה הוא מעתיק, והרי הרמב\"ם ז\"ל ודאי בטלית בת ארבעה מיירי, דסתם טלית בת ארבעה היא ומכשיר בה קלא אילן במקום לבן דיעבד, ועל כרחך דמפרש דהרי קאמר הא בטלית בת ארבעה לא יביא ואם הביא כשר, הא בטלית בת שמונה בדיעבד נמי פוסל, וכדאמרן דמטעם דאשני מראות שבה קפדינן הוא רק למצוה ולא לעכב ורק בטלית בת שמונה פסול בדיעבד משום גזירה דלא תיפוק מינה חורבה דכלאים בלא מצוה. והנה כי כן שפיר כתבנו דכיון דהא דקפדנן אשני מראות שבה הוא רק למצוה ולא לעכב סמכינן בהא אדרבי אליעזר דאמר משיכיר בין תכלת לכרתי:", + "ואיידי דאיירינן, אמינא נמי ליישב מה שהשמיט הרמב\"ם ז\"ל ולא הביא כלל דינא דטלית בת שמונה דגם בדיעבד פסול כשהטיל בה קלא אילן במקום לבן, ותירוצו של מרן הקדוש ז\"ל אינו מתיישב כל כך על הלב. ונראה דהנה בהך גזירה דשמא ימכרנו לאינש אחרינא, ויהא סבור שכל חוטיה תכלת, ויקח מהכא להטיל לטלית אחרת, ויתרמי ליה הקלא אילן ויהיה כלאים בלא מצוה, והיינו שיטילם בטלית של פשתן לשם תכלת, והרי קי\"ל כב\"ש דפוטרין סדין בציצית וכל המטיל תכלת בסדינו אינו אלא מן המתמיהין, וכדמסיק בש\"ס מנחות (מ. ושם) דאסרוה משום גזירה יעו\"ש, וא\"כ אין לחוש כלל שיטילם לטלית של פשתן ואיכא למימר דבקושטא הך ברייתא מיתניא קודם גזירה והיו מטילין כלאים בטלית של פשתן, אי נמי הגזירה הוא שיטילם לשם תכלת בטלית של צמר בהדי לבן של פשתן כדמשמע מפירש\"י ז\"ל, ועיין תוס' (שם ד\"ה כיון), אכן דעת הרמב\"ם ז\"ל בה' ציצית (פ\"ג ה\"ו) כפי מה שצידד בדבריו מרן הקדוש ז\"ל (שם) הוא דבטלית של צמר אסור להטיל לבן של פשתן מדינא אפילו בהדי תכלת משום דריש לקיש כל מקום שאתה מוצא עשה ולא תעשה כו' ודר\"ל פליג אהא דאמרינן (שם לט:) חוטי פשתן פוטרין בשל צמר יעו\"ש וכר\"ל קי\"ל יעו\"ש, ועיין בלבוש (סי' ט' ס\"ג) שכתב וי\"א דאף בזמן שהיה תכלת היה אסור לעשות חוטי פשתן בשל צמר, ועיין באליה רבה (שם סק\"ד) שביאר דהני י\"א הוא דעת הרמב\"ם (פ\"ג ה\"ו) הנ\"ל. ומעתה שפיר השמיט הרמב\"ם ז\"ל הך ברייתא שקלא אילן אינו פוטר במקום לבן אפילו בדיעבד, וכדאוקימנא בטלית בת שמונה ומשום גזירה דלא תיפוק מינה חורבה דכלאים בלא מצוה. דהרי הך ברייתא הוא דלא כהלכתא אי דמיירי מקמי גזירה דסדין בציצית אי דסברי כי הא דרחבה אמר רבי יהודה חוטי פשתן פוטרין בשל צמר ושפיר איכא למיגזר, אבל אנן השתא בתר גזירה דסדין בציצית, וגם קי\"ל כר\"ל כל מקום שאתה מוצא עשה ול\"ת כו' ואין חוטי פשתן פוטרין בשל צמר, מדינא ליכא למיגזר כלל אפילו בטלית בת שמונה וזה נכון וברור. וגם מרן הקדוש ז\"ל שנדחק בזה הוא רק לאותו צד שצידד בדעת הרמב\"ם ז\"ל (שם) שסובר דחוטי פשתן פוטרין בשל צמר ודר\"ל לא פליג אדרחבה אמר רבי יהודה מיהו לקושטא דמילתא מהשמטה זו ראיה לצד השני דבאמת סובר הרמב\"ם ז\"ל דהא דר\"ל פליג אדרחבה אמר רבי יהודה ופוסק כר\"ל:" + ], + [ + "במה שנתבאר במאמרנו פתיל תכלת (פרט שלישי עמ' סה ושם), שאין קפידא בה לדינא אם תהיה הצביעה קודם הטויה, או שיהיה הצביעה בחוטין אחר הטויה יעו\"ש, נראה כעת להביא עוד ראיה ברורה לזה, מש\"ס מפורש במסכת סוכה (יא.) רב עמרם חסידא רמא תכלתא לפרזומא דאינשי ביתי' תלאן ולא פסק ראשי חוטין שלהן, ופירש\"י ז\"ל תלאן לציציות בכנפות הטלית חוט אחד כפול ד' ותוחבו בכנף ועודנו חוט אחד כופלו והרי אין שמונה כפלים, ופוסק ראשין שלהן ונעשין שמונה חוטין, ורב עמרם שכח ולא פסקן עד שעשה כל הגדילים וקשריהם וכו' יעו\"ש. והנה חוט זה על כרחך היה מקצתו צבוע תכלת ומקצתו לבן.דהרי כיון שסבר רב עמרם דנשים חייבות בציצית פשיטא שחייבין גם בתכלת, ואשכחן בש\"ס מס' ע\"ז (לט.) רב הונא בר מנימי זבן תכלתא מאינשי דביתי' דרב עמרם חסידא יעו\"ש, מבואר מזה דהוי להו תכלת. ומעתה אם אמרת דהצביעה צריכה להיות בצמר דוקא, יש לתמוה דלענין מה חיברן רב עמרם וטוה להתכלת והלבן להיות יחד בחוט אחד, הניחא לדעת הרמב\"ם ז\"ל דכך הוא מצוותו שיהיה חוט אחד מקצתו תכלת ומקצתו לבן שפיר דלא סגי בלא הכי, אבל לדעת רש\"י והראב\"ד ז\"ל דשני חוטין שלמים או חוט אחד שלם בעינן, מהיכן בא זאת שחיברן רב עמרם וטוואן בחוט אחד. ואם על מה שלא פסקן מקודם שתלאן פירש\"י ז\"ל דשכח אבל לענין מה חיברן כלל וטוואן יחד התכלת עם הלבן שיהי' חוט אחד, אחר שהיו מופסקין קודם הטויה, אלא על כרחך דהצביעה כשרה נמי בחוטין, והיה לו חוט אחד ארוך וצבעו מקצתו תכלת על דעת שיפסק התכלת מהלבן ושכח ולא פסקן וזה ראיה ברורה:\n" + ], + [ + "הנה במה שהערנו במאמרנו (פתיל תכלת עמ' סח - פ) לבאר בדין צבע התכלת שצבעו ממנה צמר לשם ציצית אי שפיר דמי לצבוע ממנה פעם שניה ושלישית, היה מהראוי להאריך בזה טובא, כי אנו בענינו פתחנו בזה פתח קטן כנקב חודה של מחט בביאור סוגיא דמנחות (מב:) רק להעיר לב המעיין, ובחידושינו למס' מנחות הרבינו חזון בזה בביאור סוגיא זו והמסתעף ממנה, ולא העתקנו במאמרנו מיראת האריכות בכדי להקל על המעיין, וכעת הקיפנו בזה חבילות תשובות פילפולים מפילפולים שונים מחכמים, ושאינם חכמים, ולזאת היה מהראוי להאריך בזה. אולם לאשר באמת לדינא אין נפקותא מה, כי מה שהעירנו במאמרנו מזה לאשר אז לא עסקנו עוד במעשה חכמת מלאכת הצביעה בפועל, וחשבנו שיהיה נחוץ לנו זאת לדינא, אכן כעת אחר אשר עסקנו בזה ובאנו בעזהש\"י על תכלית חכמת מלאכת הצביעה של תכלת, ראינו שעשיות צבע התכלת בדם החלזון יכולה היא להעשות בשני אופנים. הראשון באופן שאין יכולין לצבוע בה אלא פעם אחת, כי בצביעה ראשונה הצמר שואב ומושך עליו כל הצבע והנשאר ביורה אחר הצביעה הוא מים פשוטים וצלולים מאד. זולת אם ישים בהיורה צבע הרבה יותר מכפי הנצרך למשקל הצמר שצובע בה, שאז ישאר צבע בהמים אכן כהה מבתחילה, ועשיות הצבע על זה האופן הוא יקר מאד ומלאכתה כבדה. האופן השני יכולה להעשות באופן שיכולין לצבוע בה כמה פעמים. וצביעה זו זולה וקלה יותר הרבה מבאופן הראשון. ואנו בחרנו לעשות הצבע על אופן הראשון כי היא צביעה המובחרת יותר ומוסכמת עם לשון הש\"ס טעמה פגמה, כפי הפי' שעל מס' מנחות המיוחס להרשב\"א ז\"ל המובא במאמרנו (עמ' עו). ומעתה כל מה שכתבנו במאמרנו בזה הוא רק להלכה, אבל למעשה צביעה שלנו היא צביעה ראשונה הכשרה לכולי עלמא. ולהיות כי כן לא ראינו להאריך עוד בענין זה, מאחר שאין לנו נפקא מינה לדינא בזה, ואין זה תכלית מאמרנו לפלפל בדבר שאינו נחוץ ויקבלו החכמים נר\"ו והרובים את תשובתם בחידושינו בעת שיצאו לאור בעזהש\"י:\n" + ], + [ + "במה שהבאנו (פתיל תכלת פרט ד' עמ' פא ושם) ש\"ס דמנחות (מב:) תכלת אין לה בדיקה ואין נקחית אלא מן המומחה יעו\"ש. הנה הדבר ברור דשם מומחה מלבד הוראתו דגמיר ובקי, כולל נמי שהוא נאמן ומוחזק בכשרות כהאי דבכורות (כח:) אלא א\"כ היה מומחה כאילא ביבנה יעו\"ש. והרבה דברים יש שאין בהן נאמנות לסתם בני אדם שאינם חשודים, אלא בעינן נאמן ומוחזק בכשרות כהאי דע\"ז (לט:), וברמב\"ם הל' מאכלות אסורות (פ\"ג הלכה כ כא) ועיין כסף משנה (שם) ובהגהת רמ\"א יו\"ד (קיט ס\"א), והיינו דאע\"ג דעד אחד נאמן באיסורין מ\"מ בדברים שהזיוף שכיח, חששו שלא להאמין אלא שהמוחזק בכשרות דהוי כאיתחזק איסורא דאין ע\"א נאמן וכ\"ש בתכלת דבא לפטור עצמו מחזקת חיוב המצוה דאין סתם ע\"א נאמן, ועיין מג\"א (סי' לט ס\"ק יג), אלא דאם היה לה בדיקה שפיר הוה מצי לבדוק מעט מהצמר, וכהאי דעירובין (צז.) גבי תפילין, אלא דתכלת אין לה בדיקה משום טעימה, ודברים פשוטים וברורים הם ולא הוצרכנו לכתבם אלא מפני שראינו מבהיל אחד הבהיל בזה:", + "שוב מצאנו שעל האי דמס' ע\"ז (מ.) אמר רב ברונא אמר רב קרבי דגים ועוברן אין ניקחין אלא מן המומחה, כתב עלה הר\"ן ז\"ל בהלכות, נראה מדברי רש\"י ז\"ל דמומחה היינו בקי בהם, ואחרים פירשו מאי מומחה נאמן, דומיא דאלא מן המומחה דתניא לעיל בברייתא דאין לוקחין ימ\"ח מח\"ג, וכן מוכיח בירושלמי דאיתמר התם תני אין לוקחין מעי דגים וקרבין אלא על פי מומחה, ואין לוקחין תכלת אלא על פי מומחה, מדתניא להו בחדא, משמע דמומחה דהכא דומיא דמומחה דתכלת ומאי מומחה נאמן כו' יעו\"ש, הרי מבואר מדברי הר\"ן דמומחה דתכלת פסיקא ליה דפירושו נאמן עד שלמד ממנו על מומחה דמעי דגים וקרבים והן הן הדברים שאמרנו:\n" + ], + [ + "במה שנתבאר (פתיל תכלת עמ' פב) לתמוה אמהרש\"ל בים של שלמה במס' ב\"ק דאהא דמשני הש\"ס (שם צג:) בקלא אילן דלא עבר, סיים הוא ז\"ל, וק\"ו בתכלת שהוא נגד לשון התוס' ז\"ל במס' זבחים (צה.) שכתבו אבל מעיל דכ\"ג שהוא תכלת אינו יכול לכבסו על ידי צפון משום דאמרינן במס' נדה (דף סב) דאפילו צבעא נמי מעביר יעו\"ש, הרי להדיא דתכלת עוברת על ידי צפון יעו\"ש. כעת נראה דיש ליישב בפשיטות, דמהרש\"ל ז\"ל מפרש בקלא אילן דלא עבר לא דלא עבר כלל קאמר, אלא דלא עבר לגמרי קאמר דנהי דעובר ודיהה קצת על ידי צפון כיון דלא עבר לגמרי לא הוי שינוי החוזר לברייתו, וע\"ז קאמר וק\"ו בתכלת דאינו עובר לגמרי על ידי צפון. ומה שכתבו התוס' דתכלת עובר על ידי צפון, דאפילו צבעא נמי מעביר, היינו דעובר קצת ומתקלקל ונעשית דיהה ממה שהיה, אבל אין הכי נמי דאינו עובר לגמרי. אלא דבמאמרנו (שם) הוי משמע לנו טפי לפרש לישנא דהש\"ס בקלא אילן דלא עבר, ולשון התוס' ז\"ל אפילו צבעא נמי מעביר בחד פירושא דבחדא גווני איירי ובהעברה דלגמרי מיירי, דסתם לשון עבר משמע לגמרי, וכהאי דתנן במס' נדה (סב.) עבר או שדיהה, מיהו אין זו תימא אם מהרש\"ל ז\"ל לא משמע ליה הכי, דהרבה כיוצא בזה מצינו בש\"ס לשון אחד בפירושים מתחלפים:\n" + ], + [ + "ובהיותנו בזה ראינו להעיר ולהסיר התלונה ששמענו מתלוננים על צביעה שלנו, מצד שאירע אצל איזה אנשים שהציציות שלפניהם הוכהה מראיתן, והרי הרמב\"ם ז\"ל כתב שתכלת היא צביעה העומדת ביפיה ולא תשתנה. ואנו תמיהין הלא מראש לא בסתר דברנו, וכתבנו במאמרנו שפוני טמוני חול (עמ' ט) בזה הלשון:", + "אמנם אין כוונתנו במאמרנו צבע מתקיים, שלא תשתנה גם על ידי פעולה הגורם לחסר ולהוציא הצבע מהנצבע. כי זה ודאי דבר שאי אפשר, שהרי החוש מעיד שאור השמש טבעו להוציא ולחסר חומר ויסוד כל הצבעים. וכמו שנראה בחוש שאפילו דבר המוזהב שהוא באמת מצופה זהב, ורק שהציפוי דק מאד בתכלית הדקות אם יעמוד ימים רבים נגד אור השמש ישלוט בו החסרון וההפסד, כטבע כל הוה נפסד ומפני זה אפילו צבע שהוא בתולדה. כמו שנודע בנסיון אם נקח דבר הנצבע היטב במראה אדומה ומתקיימת, ונניחנה בתוך כלי סתומה מעושנת מגפרית נוציאנה אחר כך לבנה כשלג. והכי אמרינן במס' נדה (סב.) דצפון צבע נמי מעביר יעו\"ש:", + "אכן רצוננו באמרנו צבע המתקיימת. היינו שלא תשתנה מצד עצמה מצד אריכת הזמן בלי גורם אחר ע\"כ לשוננו במאמרנו (שם):", + "והדבר מבואר להדיא מדברי התוס' ז\"ל במס' זבחים הנ\"ל שהתכלת עובר ע\"י פעולת הצפון, וכפי מה שנתבאר גם המהרש\"ל מודה לזה דעכ\"פ מתקלקל ומכהית מראיתו. והא ודאי לא ניתן להאמר כלל מה שמבהיל אחד הבהיל בזה, לומר שבאמת במחלוקת היא שנויה בין הרמב\"ם והתוס' ז\"ל. כי בעניינו בעזהש\"י אנו הולכים בעקבות רבותינו חז\"ל גדולי הפוסקים, אשר תמיד טרחו ויגעו להשוות דעות חז\"ל, ואפילו בדרך רחוק ודחוק סבלו יותר הדוחק כי היכי דלא לאפושי פלוגתא, וכ\"ש כאן דהתוס' ז\"ל כתבו להדיא דתכלת עובר ע\"י פעולת צפון, והרמב\"ם ז\"ל לא מצינו לו שיאמר היפך זה, זולת מה שכתב שהתכלת היא צביעה העומדת ביפיה ולא תשתנה, מילתא דמסתבר הוא לומר שכוונתו בלי פעולה מצד עצמה באריכת הזמן, דעל ידי פעולה החוש מעיד שאי אפשר שלא תשתנה כמו שנתבאר וממילא דהכי איבעי לן למימר על פי דעת תורה להשוות דעת הרמב\"ם ז\"ל עם התוס' ז\"ל כי היכי דלא לאפושי פלוגתא:", + "ומעתה סרה התלונה ממה שאירע לאיזה אנשים שנכהית מראית התכלת בציציות שלפניהם, כי היה זה על ידי איזה פעולה כגון ע\"י זריחת אור השמש עליהם תמיד, או על ידי שחיקה ומלילה מחמת מלאכת עבודה, או שנפל עליהם מי צפון, כגון העוסקים במשקאות שכר וכדומה, וע\"י פעולה ודאי יכולה להשתנה מראית התכלת כאמור:\n" + ], + [ + "ואיידי דאיירינן אמינא להשיב בזה על מה שהעירו, היות אחד שרה חוטי התכלת במי רגלים ושפשף היטב זמן ארוך ונתכבס הצבע עד שעבר:", + "אמנם באמת האי כובס הרכיב בדיקת התכלת שבמנחות (מב: ושם), עם העברת שבעה סממנים שמעבירין על כתם שבמסכת נדה, (סא: ושם) ולזה העלה חרס בידו. דממה נפשך ממה קאתי עלה אי משום בדיקת התכלת דמבואר במס' מנחות (מג.) ותרו לה בגווייהו מאורתא ועד לצפרא איפרד חזותיה פסולה. הרי התם מצריך עוד סממנים מגביא גילא ומיא דשבלילתא בהדי מי רגלים, והיינו כדי להחליש כח יסוד הצפון שבמי רגלים ובשרייה לחוד בלא שום שפשוף ואי אפילו הכי איפרד חזותיה פסולה. אבל בשרייה במי רגלים להדייהו ובפרט בהדי שפשוף תכלת נמי עובר, וכדאמרן דע\"י פעולה תכלת נמי עובר. והא דתכלת היא צביעה העומדת ביפיה ולא תשתנה, הוא רק מצד עצמה על ידי אריכות הזמן בלא שום פעולה לא תשתנה, ושיערו חכמים דבדיקה זו בשריית מי רגלים הממוזג בסממנים הללו מגביא גילא ומיא דשבלילתא בלא שום פעולה, וכסכוס ושפשוף כלל אין בכחה יותר להשתנות ולהפריד הצבע מכח אריכת הזמן. וכל דאיפרד בבדיקה זו תפריד נמי באריכת הזמן. כמו שנתבאר כל זה במאמרנו שפוני טמוני חול (שם). וא\"כ כיבוס כובס זה שהיה במי רגלים להדיה ובשפשוף היטב אין עניינו כלל לענין בדיקת תכלת הנזכר בש\"ס דמנחות:", + "ואי דקאתי עלה מהעברת שבעה סממנים שמעבירים על הכתם ומי רגלים ביניהן דתנן במס' נדה (סב.) העביר עליו שבעה סמנין ולא עבר הרי זה צבע כו' עבר או שדיהה הרי זה כתם יעו\"ש, אלמא דשבעת סמנין אינם מעבירין את הצבע וכ\"ש דאין צבע עוברת על ידי מי רגלים לחודא ומדעבר ש\"מ לאו צבע הוא כלל. הא נמי בורכא היא. דהרי התם בהעברה בלא שרייה מיירי וגם בלא שפשוף היטב רק כיסכס שלשה פעמים, ובעיא בעי לה התם (סג.) בעי רב ירמיה אמטויי ואתויי חד, או דילמא אמטויי ואתויי תרתי יעו\"ש, עכ\"פ הא ודאי טפי משלשה פעמים אמטויי ואתויי, יצא מכלל בדיקה דכל כך צבע נמי מעביר, וכ\"ש שרייה ושפשוף היטב במי רגלים, דאפילו במים כה\"ג נמי יכול להעביר צבע, והוי כמו שנאן שכתבו התוס' (שם סב. ד\"ה שנאן), דצבע נמי עובר ע\"י שנאן יעו\"ש. ובאמת כי על ידי שרייה במי רגלים בלא שפשוף בדקנו ומנוסה ע\"י שרייה מאורתא עד צפרא, או אפילו מעת לעת כמו שכתב הרמב\"ם ז\"ל, ולא זו שאין נכהית המראה אלא עוד נתחזקה למעליותא, כמו שאיתא במנחות (שם) אישתני למעליותא כשרה יעו\"ש, דע\"י בדיקה יוכל להשתנות עוד למעליותא:\n" + ], + [ + "במה שכתבנו (פתיל תכלת פרט החמישי עמ' צו) דלפי מה דחדית לן השאגת אריה ז\"ל דטומטום ואנדרוגינוס פטורים בסדין אפילו מציצית דלבן, דכיון דאינם ראוים לתכלת משום איסור כלאים, פטורים נמי מלבן מד\"ת, דאע\"ג דאין מעכבין זה את זה, מיהא ראוי לתכלת בעינן וכל שאינו ראוי לבילה בילה מעכבת בו. לפי זה יש לדון כיון שאין לנו תכלת מלבן נמי פטורים מן התורה, דאע\"ג דתכלת אינו מעכב מיהו ראוי לבילה בעינן, וכיון שאין לנו הוי אינו ראוי לבילה דבילה מעכבת בו יעו\"ש, ולכאורה אין זה ענין כלל לאינו ראוי לבילה, דכלהו דוכתא דאשכחן בש\"ס אינו ראוי לבילה, היינו או שאינו ראוי מצד הטבע, כהאי דמנחות (יח: קג:) ששים ואחד אין נבללים, ובמס' נדרים (עג.) דרש אינו מיפר נדרי אשתו וראוי לשמיעה בעינן, וביבמות (קד:) אלם ואלמת שחלצו חליצתן פסולה לפי שאינו באמר ואמרה, ובקידושין (כה.) בית הסתרים שלא היה ראוי לביאת מים שעת טבילה, ועיין תוס' פסחים (צד: ד\"ה ואין דרך רחוקה), או שאינו ראוי מצד הדין כהאי דב\"ב (פא:) אינו ראוי לקריאה משום דמיחזי כשיקרא כו', וכן במכות (יח.) בהפריש בכורים קודם לחג ועבר עליהם החג ירקבו דלא מצי למקרי עליהן, ובמס' חולין (פג:) דכיסוי הדם אינו נוהג במוקדשין משום דלא אפשר ליתן עפר למטה יעו\"ש, אבל כל שראוי מצד הדין ומצד הטבע רק משום שאין לו לא אשכחן, אלא דהוי דיחוי במס' זבחים (לד:) לענין שעיר המשתלח כשאין לו יעו\"ש בפירש\"י ז\"ל, אבל הא לא אשכחן שיהא מקרי אינו ראוי משום שאין לו, והרי כל הני מילי דקתני להו במנחות בהקומץ ובהתכלת אי מעכבין זא\"ז או לא, באין לו מיירי, כדאמרינן התם (כז.) לא שנו אלא שאין לו ויעו\"ש (מט:) אלא פשיטא דלית ליה, אלמא דאין לו לא מקרי אינו ראוי. אכן סברתינו במאמרנו (שם) הוא לחלק בין אין לו לבדו, לבין אין לו ולכל העולם במציאות כלל. דדוקא אין לו לבדו שהוא דבר הבא במקרה הוא דהוי בכלל ראוי, שהרי חזי לאצטרופי בכל שעה שישיג ידו להשיגו. אבל כשאינו במציאות לכל העולם כלל, נראה ודאי דאינו ראוי מקרי, והוא כ\"ש ממה שאיתא בגירסת הרי\"ף ז\"ל ביבמות (סוף פ' מצות חליצה) מודה רבא בלא אבה יבמי כו' כרבי זירא דאמר כל הראוי לבילה כו' יעי\"ש, דמיחשב אינו ראוי לבילה אף שאינו מחוסר אלא לימוד ורגילות, ויש לנו ראיות לזה, דכשאינו במציאות כלל, הוי אינו ראוי, ושאני מאין לו. וכמו דמצינו שחילקו בספק חסרון ידיעה דלא חשבינן ליה לספק, אבל בספק חסרון ידיעה לכל העולם חשוב ספק, ולא ראינו להאריך בזה מחמת שבלאו הכי לא זכינו לעמוד בחידושו של השאג\"א ז\"ל כמו שנתבאר (שם):\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' צו) על עיקר חידושו של השאגת אריה ז\"ל הנ\"ל, אכן בעניותין אין דבריו ז\"ל מחוורין להלכה, ולדעתנו אין זה ענין כלל לכללא דכל הראוי לבילה כו'. דלא איתמר האי כללא אלא במכשירי המצוה שהמכשיר לא שייך בו ענין מצוה בפני עצמו כלל, אלא שהוא מכשיר וטפל לעיקר המצוה, כמו קריאה דביכורים, דבלא הבאת ביכורים לא שייך ענין מצוה כלל בהקריאה וגמירי דקריאה לא מעכבא, בזה שייך הך כללא, הני מילי דלא מעכבא בראוי לקריאה, אבל באינו ראוי לקריאה מעכבא דכל הראוי לבילה כו' אבל בשתי מצות, דבכל חדא וחדא באפי נפשה יש בה קיום מצוה, כיון דאין מעכבין זה את זה, ולא שייך למימר בהו שזה הוא העיקר וזה הוא המכשיר, מהיכא תיתי לומר שיהיה מצוה האחת תלוי בחברתה משום כללא דכל הראוי לבילה כו', אטו מי שאינו ראוי לקיום מצות תפילין יהיה מעוכב מקיום מצות ציצית בתמיה. ויגיד עליו רעו דבההוא מתניתין גופא דתנן התכלת אינה מעכבת את הלבן כו', תנן נמי תפלה של יד אינה מעכבת את של ראש כו', ואמרי' עלה בגמרא (מנחות מד.) אמר רב חסדא לא שנו אלא שיש לו אבל אין לו מעכבת אמרו לו אמרת אמר להו לא אלא מאן דלית ליה תרי מצות חד מצוה נמי לא ליעבד, הרי מבואר ומפורש דלא שייך בזה כללא דכל הראוי לבילה כו' יעו\"ש:", + "על זה יש לדון לכאורה, דלפי מה שנתבאר לעיל בסמוך דאין לו ראוי מקרי, אין ראיה כלל מהאי דמנחות גבי תפילין. אולם באמת מה דאסיקנא לעיל דאין לו ראוי מקרי הוא מהכרח, דהרי כל הני מילי דקתני להו במנחות בהקומץ והתכלת אי מעכבין זה את זה או לא באין לו מיירי, כדאמרינן התם (כז.) לא שנו אלא שאין לו (מט:) אלא פשיטא דלית ליה יעו\"ש, אלמא דאין לו לא מקרי אינו ראוי. וזה ההכרח אינו אלא כשנתפוס כמו דסליק אדעתיה דהשאג\"א ז\"ל, דגם בשני מצות שייך לדון משום כל שאינו ראוי לבילה, אבל לכשנתפוס כפי סברתינו דבשני מצות לא שייך לדון משום כל שאינו ראוי לבילה, ליכא הכרח כלל לומר דאין לו לא מקרי אינו ראוי. וממילא מצד הסברא מסתבר דאין לו בכלל אינו ראוי לבילה הוי. דמהיכי תיתי לחלק מסברת עצמינו לאפוקי אין לו מכלל אינו ראוי. וע\"כ הא דאמר (מנחות מד.) אלא מאן דלית ליה תרי מצות חד נמי לא ליעבד, היינו מטעם דבשני מצות לא נאמר כלל דכל כו' ושאינו ראוי לבילה כו':", + "מיהו לקושטא דמילתא איכא ראיה מבוררת, דבשני מצות לא איתמר הך כללא דכל הראוי כו', ואפילו אינו ראוי ממש מצד הדין לא מעכבא מסוגיא ערוכה במס' ערכין (ג:) הכל חייבין בתפילין כהנים לוים וישראלים, פשיטא, כהנים איצטריך ליה סד\"א הואיל וכתיב וקשרתם לאות על ידך והיו לטוטפות בין עיניך, כל דאיתיה במצות דיד איתיה במצוה דראש, והני כהנים הואיל וליתנהו במצוה דיד דכתיב (ויקרא ז) ילבש על בשרו, שלא יהא דבר חוצץ בינו ובין בשרו, אימא במצוה דראש נמי לא לחייבו, קמ\"ל דלא מעכבי אהדדי כו' יעו\"ש, הרי להדיא דכהנים בשעת עבודה אע\"ג דאינו ראוי לבילה לתפילין של יד משום חציצה. ואפ\"ה חייבים בתפילין של ראש, והיינו בשני מצות לא איתמר כלל הך כללא דנבעי ראוי לבילה:", + "הן אמת, דודאי לא ניתן להאמר כלל, דאישתמיט סוגיא זו מהגאון שאגת אריה ז\"ל, והרי הוא ז\"ל גופיה בספרו לקמן (סי' לז) מייתי לה להך סוגיא, ודן ממנה דמי שאין לו זרוע חייב מיהת בתפילין של ראש, אע\"ג דאינו ראוי לבילה לתפילין של יד יעו\"ש. ואיך אפשר לומר שבסי' ל\"א אישתמיט ליה סוגיא זו ודברי עצמו ז\"ל שבסי' ל\"ז. אלא נראה ברור דהשאג\"א ז\"ל סבירא ליה לחלק בין מצות לבן ותכלת לבין מצות תפלין של יד ושל ראש. דדוקא תפש\"י וש\"ר דשני מצות ממש הן, ובקיומם מקיים שני מצות עשה, הוא דלא שייך בהו כללא דכל כו' וכל שאינו ראוי לבילה בילה מעכבתו, דכיון דכל חד וחד באפי נפשה מצוה שלימה הוא לא מישך שייכי אהדדי, וכמו מצות תפילין ומצות ציצית, אטו נאמר מי שאינו יכול לקיים מצות תפילין מצות ציצית נמי לא יקיים, אבל מצות לבן ותכלת אעפ\"י שאין מעכבין זה את זה, הרי כתב הרמב\"ם ז\"ל (הל' ציצית פ\"א הלכה ה) וז\"ל, אע\"פ שאין אחד מהן מעכב את חבירו אינן שתי מצות אלא מצות עשה אחת כו', והלובש טלית שיש בה לבן או תכלת או שניהם כאחד הרי קיים מצות עשה אחת ע\"כ, וכיון דמצוה אחת נינהו שייך ביה כלל דכל כו' ושאינו ראוי כו'. ובאמת מהאי טעמא הוא דאין מעכבין זה את זה, ובלבן לחוד או בתכלת לחוד קיים המצוה, משום דכל הראוי לבילה אין בילה מעכבתו, אבל כשאינו ראוי לתכלת התכלת מעכבת בו, דכל שאינו ראוי לבילה בילה מעכבת בו:", + "אכן בעניותין לא זכינו לעמוד בזה לומר דבקושטא חדא מצוה ממש נינהו, ורק הא דאין מעכבין זה את זה הוא מטעמא דכל הראוי לבילה אין בילה מעכבת בו. דאדרבה כיון דמצוה אחת היא, ושניהם שוין בעיקר המצוה, לא שייך כלל לומר בהו דלא יעכב משום דראוי לבילה, דמיתחזי לן דרישא דהך כללא כל הראוי לבילה אין בילה מעכבתו לא איתמר אלא במכשירי המצוה, אבל מה שהוא מעיקר וגוף המצוה ודאי מעכב, ולא מהני ליה מה שהוא ראוי לבילה, דאטו אם לא יביא מנחה כלל נימא דיצא משום דראוי להביא, וכן אטו אם לא יביא ביכורים כלל נימא דיצא משום דראוי להביא. הא ודאי אינו, דבגוף ועיקר המצוה לא מהני מה דראוי לבילה אלא בעינן לקיימה בפועל ממש. וכן הוא מפורש משמעות לשון פי' הרשב\"ם ז\"ל במס' ב\"ב (פ\"א: תוך ד\"ה כל הראוי לבילה) וז\"ל, שכל דבר שצוה הקב\"ה להביא יש עיכוב בעיקר הבאתו להביא באותו ענין שצוה הכתוב ולא בענין אחר, אבל מצות האמורות באותה מצוה, כגון תנופה בקרבן, בלילה במנחה כו' יעו\"ש. ובשלמא אי הוי אמרינן רק על חד מינייהו דאינו מעכב, וכמו שרצה באמת מרן הקדוש ז\"ל בכסף משנה (שם ה\"ד) להעמיס כן בדעת הרמב\"ם ז\"ל דרק תכלת אינו לעיכוב אבל לבן הוא לעיכוב יעו\"ש, שפיר הוי שייך לומר דלבן הוא עיקר וגוף המצוה, ותכלת היא מצוה האמורה באותה מצוה, כמו תנופה בקרבן ובלילה במנחה, ולהכי תכלת אינו מעכב בראוי לתכלת. אבל לקושטא דמילתא דשניהם שוין שאין מעכבין זה את זה, וכדמסיק מרן הקדוש ז\"ל בעצמו בכ\"מ (שם סוף הפרק בהלכה יח) יעו\"ש, א\"כ שניהם שוין הם והם מעיקר המצוה. שוב לא שייך בהו כללא דכל הראוי לבילה אין בילה מעכבת בו כדאמרן דלא איתמר הך כללא בעיקר המצוה. אלא ודאי דהא דאין מעכבין זה את זה, הוא משום דהכי גמירי דאע\"ג דכשמקיים שניהם לא קיים אלא מצות עשה אחת. ומ\"מ גם כשמקיים רק חד מינייהו קיים מצות עשה אחת שלימה, ולהכי אין מעכבין זה את זה, דכל חד וחד נמי מצוה שלימה באפי נפשה היא. ומעתה ממילא דלא שייך נמי בהו סיפא דהך כללא כל שאינו ראוי לבילה בילה מעכבת בו, דבשני מצות לא איתמר הך כללא כנ\"ל:", + "והנראה דהשאג\"א ז\"ל קאי בשיטת הלבוש ז\"ל, דאע\"ג דתכלת ולבן אין מעכבין זה את זה, מיהו לא מקיים בחד מינייהו אלא פלגא דמצוה ולא מצוה שלימה ולא דחי כלאים, ואפילו התכלת דלא אפשר במינו לא דחי כלאים, דפלגא דמצוה היא ולא מצוה שלימה דידחה כלאים יעו\"ש, (סי' יא) [ומדבריו ז\"ל יש ללמוד דחיוב עשה הוא נמי בחצי שיעור כשאין לו שיעור שלם, כמו במצות לא תעשה דחצי שיעור אסור, והארכנו בזה במקום אחר] ושפיר שייך למיתלי זה בכללא דכל הראוי לבילה כו', דדוקא בראוי לשניהם הוא דאין מעכבין זה את זה, וקיים גם בחד מינייהו אבל בשאין ראוי לשניהם מעכבין זה את זה, ואפילו פלגא דמצוה לא הוי בחד מינייהו, דכיון שאינו ראוי לבילה להעשות מצוה שלימה, בילה מעכבת בו, ולא הוי מצוה כלל.וכדרך שכתבו האחרונים לענין חצי שיעור דאיסורין, לחלק בין שאר איסורים לאיסור אבר מן החי, דדוקא בשאר איסורים חצי שיעור אסור, דמשום דחזי לאיצטרופי, להכי חל שם איסור על כל חלק וחלק מהשיעור, אבל באבר מן החי דלא חזו לאיצטרופי בשום פנים אין שם איסור כלל בחצי שיעור עיין פמ\"ג (יו\"ד סי' ס\"ה), כן נראה ברור בסברת השאגת אריה ז\"ל:", + "אולם אנן בעניותין לא זכינו לעמוד בשיטת הלבוש ז\"ל, דקשיא לן על שיטתיה טובא, חדא דלשון הרמב\"ם ז\"ל, והלובש טלית שיש בה לבן או תכלת או שניהם כאחד הרי קיים מצות עשה אחת כנ\"ל, משמע דגם בלבן לחוד או בתכלת לחוד קיים מצות עשה אחת שלימה כמו בשניהם יחד. ותו דמלשון הש\"ס במנחות (מ.) ולא יהא אלא לבן, מבואר להדיא דגם לבן לחודא מצוה שלימה היא ודחי כלאים, אלא דמשני כיון דאפשר במינן לא כדריש לקיש כו', הא אי לאו דריש לקיש היה דוחה ובקושטא תכלת דאי אפשר במינן דחי, הרי להדיא דחד מינייהו נמי מצוה שלימה היא דלא כשיטת הלבוש ז\"ל. וכיון שכן דכל חד וחד מצוה שלימה באנפי נפשה היא, הדרינן לדקמייתא דלא שייך בזה כללא דכל שאינו ראוי לבילה בילה מעכבת בו, דלא איתמר הך כללא בשני מצות כנ\"ל:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' צז) והנה זה כמה נתקשיתי בענין זה, ושוב מצאתי להפמ\"ג ז\"ל בפתיחה שנתעורר ג\"כ בזה, כי אנו שאין לנו תכלת מהראוי היה לאסור ללבוש בגד בת ארבע כנפות אפילו מצוייצת בחוטי לבן, משום דהוי ליה מבטל מצות עשה של תכלת בידים ועובר במעשה, לא מיבעיא לרבי דתכלת ולבן מעכבין זה את זה ושפיר מקיימין מצות לבן מדאורייתא, מ\"מ איך שרי ללבוש טלית בת ארבעה כנפות, נהי דמקיים מצות לבן, מ\"מ הא מבטל במעשה בידים מצות תכלת, ומוטב שיעבור על מצות עשה של ציצית בשב ואל תעשה, משיעבור על מצות עשה של תכלת בקום ועשה:", + "העתיקו לן על זה, מה שכתב חכם אחד במגילת סתרים שלו, לתמוה עלן דבפרמ\"ג לא העיר אלא להפוסקים כרבי דתכלת ולבן מעכבין זה את זה, אבל להפוסקים כרבנן דאין מעכבין זה את זה, וכמו דקימ\"ל כן להלכה לא העיר הפמ\"ג כלל להקשות כן:", + "ואנו תמיהין, הלא כל מי שיש לו טוב עין לראות רואה בטוב לשוננו שראינו שהערת הפמ\"ג ז\"ל הוא להסוברים דתכלת ולבן מעכבין זה את זה, ורק שאנו הוספנו וכתבנו לא מיבעיא לרבי כו' אלא אפילו לרבנן כו', ולזה הארכנו לחזק הקושיא גם לרבנן, והבאנו ראיה לזה מהאי דמנחות (כח.) ארבע ציציות מעכבות זו את זו שארבעתן מצוה אחת רבי ישמעאל אומר ארבעתן ארבע מצות, וקא שקיל וטרי עלה הש\"ס (שם לז:) מאי בינייהו יעו\"ש, ולא קאמר נמי דאיכא בינייהו אי שרי ללבוש טלית בת ארבע כנפות עם שלש ציציות, דלת\"ק דמעכבות זו את זו ואין בלבישתו שום קיום מצוה כלל אסור ללבוש דהוי ליה בלבישתו מבטל מצות עשה של ציצית בידים, ולרבי ישמעאל דארבעתן ארבע מצות שרי ללבוש, דכיון דיש בלבישתו קיום מצות עשה מצד שלש ציציות שבה, לא איכפת לן מה דבלבישתו מבטל מ\"ע של ציצה הרביעית בידים, אלא ודאי פשיטא ליה להש\"ס דגם לרבי ישמעאל אסור ללבוש טלית בת ארבע כנפות עם שלש ציציות, דהגם שיש בלבישתו קיום מצות ציצית מצד שלש ציציות שבה, מ\"מ הא הוי ליה מבטל מ\"ע בידים לגבי הרביעית, ומוטב שיעבור על מ\"ע של ציצית לגמרי בשב ואל תעשה, משיעבור על מ\"ע של ציצה הרביעית בקום ועשה כו' יעו\"ש. והיינו שעלה על דעתינו דיש לומר לכאורה שהפמ\"ג ז\"ל בדקדוק נקט הקושיא רק לרבי דתכלת ולבן מעכבין זה את זה ואין שום קיום מצוה דאורייתא בציצית של לבן לחודא, לזה שפיר הקשה היאך לובשין טלית בת ארבע כנפות המצויצת בלבן, הא מבטל מ\"ע של ציצית בידים, אבל לרבנן דתכלת ולבן אין מעכבין זה את זה ויש קיום מצוה בהלבן, לא הוי קשיא ליה מידי להפמ\"ג ז\"ל, איך אנו לובשין טלית בת ארבע כנפות מצויצת בציצית לבנים בלא תכלת, דשפיר עשה של לבן דוחה עשה של תכלת, כמו דעשה דוחה לא תעשה, ועד כאן לא אמרינן דאין עשה דוחה עשה משום מאי אולמיה דהאי עשה מהאי עשה, אלא היכא דחדא עשה מיהו יתקיים כהאי דמס' חולין (קמא.) כגון שנטלה ע\"מ לשלח דלאו ליכא עשה הוא דאיכא, וליתי עשה דולקח למטהר ולידחי עשה דשלח, להכי רבי רחמנא תשלח אפילו לדבר מצוה, ופריך עלה מאי אולמיה דהאי עשה דמצורע מעשה דשלוח דתיסק אדעתין דנדחייה יעו\"ש, והיינו דכי אמרינן מאי אולמיה ואין עשה דמצורע דוחה לעשה דשלוח הרי יקוים מיהת העשה דשלוח, אבל הכא אי נימא דאין עשה דלבן דוחה עשה דתכלת, הרי לא יקוים שום עשה שפיר אמרינן עשה דוחה עשה, ויקוים עכ\"פ עשה דלבן, ולזה הבאנו ראיה מהאי דמנחות (שם) דגם בכה\"ג לא אמרינן אתי עשה ודחי עשה, אלא מוטב שיהיה יושב ובטל ולא יקיים כלל משיקיים עשה מצד אחד ויעבור ויבטל עשה בידים מצד אחד. ועל כרחך דהפמ\"ג ז\"ל לאו בדווקא נקט הערתו אליבא דרבי, ורק משום דמיירי התם מקמי הכי לבעה\"מ ז\"ל דפוסק הלכה כרבי נקט להעיר אליביה, אבל בקושטא שייך הערתו נמי לדידן וצריכין לבא למה שביארנו:", + "אמנם מה שהעתיקו לן ממגילת סתרים שלו לדחות ראייתנו, ראינו להעתיק לשונו ממש, להיותו מפורסם לגברא רבה, וזה לשונו: לא הבינותי, מה שהביא ראיה מרבי ישמעאל, דבשלמא התם שפיר אמרינן לרבי ישמעאל אף דסבירא ליה ארבעתן ארבע מצות, מ\"מ לא הותר לו ללבוש טלית בג' ציצית, דזה ידוע ומבואר דציצית אינה חובה בכל יום כמו תפילין כמבואר מנחות (דף מא) גבי מלאכא דרב קטינא, ע\"ש בתוס' וברמב\"ם פ\"ג ה\"א, רק המצוה כשמתעטף בטלית בת ד' כנפות מחויב להטיל ציצית ואם לאו אסור להיות לבוש בו, וא\"כ נמי לדידן בהטיל ג' ציצית, האיסור כדקיימא קיימא, א\"כ לרבי ישמעאל מה לי אם ארבעתן ארבע מצות או מצוה אחת, סוף סוף אמרה תורה כל זמן שלא תטיל הד' ציצית לא הותר לו הטלית והשלשה מצות שמקיים לרבי ישמעאל אין חובה לו לקיים, וא\"כ אין צריכין כאן לסברתו וזה פשוט, ועתה נחזור לדידן דקי\"ל כרבנן דתכלת ולבן אין מעכבין, אין הפי' דלא הותר ללבוש בלי השנים רק מ\"מ מצוה אחת מהן קיים, ונפקא מינה לענין כלאים או לענין שבת כמו בגמ' שם לגבי רבי ישמעאל כמו שהבין המחבר, זה אינו, כיון דנתבאר דציצית אינו מצוה שבחובה, רק חובה להטלית להיותו מותרת, וכיון שאמרו אין מעכבין, א\"כ ברור דבחד לבד הטלית מותרת ללובשו היתר גמור מה\"ת, ואם תאמר דעדיין אסור ללובשו מעכב ומעכב הוא מן התורה דגם רבי ישמעאל לא נחלק בזה על הת\"ק במה שאמר ארבע ציצית מעכבין זה את זה, וכ\"כ בס' ק\"א והראיה שהביא לא ידעתי כוונתו, דאדרבה דא\"כ גם כאן בפלוגתא דרבי וחכמים הול\"ל מאי בינייהו ולתרוצי כמו התם, אלא הדבר פשוט דלחכמים היתר גמור הוא ללבוש הטלית בחד לבד, בפרט למה שכתב הרמב\"ם דתכלת ולבן מצוה אחת היא, ומודינא דגם לחכמים בהטיל לבן ויש לו תכלת ואינו מטיל עובר על מצות עשה מה שמוטל עליו להטיל תכלת בבגדו, אבל אין ענין כלל לאסור הבגד בשביל זה, כיון שכבר הטיל ואין מעכב לענין התרת הטלית כמש\"ל, ורק אע\"פ שמותר מן התורה הטלית, מ\"מ מצות תכלת מוטל עליו לקיים ביש לו, ואם אין לו לא הוטל עליו כלל כמו כל המצות שחובו ביש לו הדבר כמו קן צפור ומעשר בהמה עכ\"ל.", + "ואם כי לשונו מוזר לא תואר ולא הדר לו, אכן כוונתו מבוארת, שבא לדחות דברינו במה שהניח שתי הנחות א' שמצות ציצית אינה מצוה שבחובה לומר שמוטל על האדם לקיימה, אלא היא מצוה שברשות שאם בא להתעטף בטלית בת ארבע כנפות מחוייב לעשות ציצית, ב' שיש איסור על טלית בת ארבע כנפות שאסור ללבוש טלית בת ארבע כנפות, ורק שניתרת על ידי שמטיל בה ציצית בכנפיה כמו בהמה וחיה דניתרת בשחיטה, ובזה בא לומר הגם דקושטא קאי כמו שהוכחנו, דמדלא קאמר הש\"ס אפלוגתא דת\"ק ורבי ישמעאל איכא בינייהו למילבש טלית בת ארבע כנפות בשלש ציצית, שמע מינה דאפילו לרבי ישמעאל דארבעתן ארבע מצות נמי אסור למילבש טלית בת ארבע כנפות בשלש ציצית, אבל לאו מטעמא דאמרן, משום דהוי ליה מבטל מצות עשה בידים לגבי ציצה הרביעית, דתידוק מינה דהוא הדין לתכלת ולבן אע\"ג דאין מעכבין זה את זה, מ\"מ יהיה אסור למילבש טלית בת ארבע כנפות אע\"ג דמצוייץ בלבן, משום דהוי ליה מבטל מצות עשה בידים לגבי תכלת, דהא לא הוי איכפת לן, אלא היינו טעמא דאסור למילבש טלית בת ארבע כנפות בשלש ציציות אפילו לרבי ישמעאל, משום דאיסורא רביע עלה דטלית בת ארבע כנפות שאסורה בלבישה, והגם שהטיל בה שלש ציציות עדיין באיסורא קיימא, ואינה ניתרת אלא בארבע ציציות, ואין לומר דליתי שלשה עשין דשלש ציציות שבה ולידחי לאיסור לבישת טלית בת ארבע כנפות, וכדקיי\"ל עשה דוחה לא תעשה, דזה אינו, דאימת אמרינן עשה דוחה לא תעשה, הני מילי עשה שבחובה, אבל עשה שברשות לא אלים למידחי, לא לילבש ולא יתחייב, אבל אם לא היה רביע איסור מיוחד על לבישת ארבע כנפות, ורק משום מצות ציצית דהוי ליה מבטל בידים מצות עשה לגבי ציצה הרביעית,לא הוי איכפת לן משום דחיוב מצות ציצית אינו אלא כמצות קן צפור ומעשר בהמה, דאינו מחויב בהמצוה אלא ביש לו, אבל באין לו לא רמיא עליה ואינו מחויב כלל, וממילא דאין לדון כלל מהך דאסור למילבש טלית בת ארבע בשלש ציצית אפילו לרבי ישמעאל למיתסר נמי טלית המצוייץ בארבע ציצית של לבן בלא תכלת אפילו לרבנן דתכלת ולבן אין מעכבין זה את זה, דהא כדאיתא והא כדאיתא, טלית בת ארבע בשלש ציצית אסורה, משום דאיסור לבישת טלית בת ארבע רביע עלה, ואינה ניתרת מאיסורה אלא בארבע ציצית כנ\"ל, אבל טלית בת ארבע המצוייצת בארבע כנפותיה בציצית של לבן, כבר אזיל ליה האיסור לבישה מהטלית שהרי מצוייצת היא בארבע ציצית, ורק שחסר בה מצות תכלת, וכיון דאין לו לא רמיא חיובא עליו כלל, ואין בזה משום מבטל מ\"ע בידים כלל, כיון דאינו מחויב כלל באין לו, דאלו למה שכתבנו דחסרון התכלת מעכבתו מללבוש הטלית משום דמבטל מ\"ע בידים, א\"כ מאי האי דקתני לרבנן תכלת ולבן אין מעכבין זה את זה, הא מעכב ומעכב הוא.", + "והגם דכהאי גוונא קתני ארבע ציציות מעכבות זו את זו שארבעתן מצוה אחת רבי ישמעאל אומר ארבעתן ארבע מצות, והרי התם ודאי חסרון ציצה אחת מעכבתו מללבוש הטלית אפילו לרבי ישמעאל כדאמרן, ומ\"מ פליג אדת\"ק וקאמר אין מעכבות זו את זו שארבעתן ארבע מצות, אלא על כרחך דמעכבות ואין מעכבות למצותן קאמר, אי חשיב קיום מצוה בחדא בלא חבריה, וא\"כ הכי נמי הכא גבי תכלת ולבן אין מעכבין זה את זה למצותן קאמר, דבכל חד לחודיה איכא קיום מצוה, ונפקא מינה לענין כלאים או שבת כדאמר גמרא התם גבי ארבע ציציות, הא לאו מילתא היא, דודאי כיון שמעכבתו מללבוש הטלית, מעכב ומעכב הוא, ולא שייך כלל למיתני אין מעכבין, ובקושטא בפלוגתא דת\"ק ורבי ישמעאל בארבע ציציות לא קתני רבי ישמעאל אומר אין מעכבות זו את זו, אלא רבי ישמעאל אומר ארבעתן ארבע מצות, וכמו שביאר ספר ק\"א דרבי ישמעאל לא פליג אדת\"ק, אלא במה דקאמר שארבעתן מצוה אחת, וקאמר איהו ארבעתן ארבע מצות, אבל ארישא דמילתיה דת\"ק דארבע ציציות מעכבות זו את זו לא פליג, דהא לרבי ישמעאל נמי ציצה אחת מעכבתו מללבוש הטלית כדאמרן, אבל הכא בתכלת ולבן דקתני אין מעכבין זה את זה, ודאי דמותר ללבוש הטלית, דבחד לחודיה ניתר האיסור הרביע על טלית בת ארבע או בתכלת או בלבן, ונהי דכי אית ליה תרווייהו ולא רמי אלא חדא, עובר ומבטל מ\"ע, אבל כי לית ליה, ליכא חיוב מצוה עליו כלל, והיינו דעל פלוגתא דת\"ק ורבי ישמעאל קא בעי הש\"ס, מאי בינייהו ואפלוגתייהו דרבי וחכמים בתכלת ולבן לא קא בעי מאי בינייהו, משום דפשיטא דללבוש טלית בת ארבע בתכלת לחודא או בלבן לחודא איכא בינייהו, דלרבי דמעכבין זה את זה לא הותר איסור לבישת טלית בת ארבע בחדא מנייהו, ולרבנן דאין מעכבין זה את זה, בחדא מינייהו, הותר האיסור לבישה הרביע על טלית בת ארבע, זה הוא תוכן כוונתו, אלא דפומיה הוא דכאיב ליה ולא יכול להוציא דעתו דיעה קלישתא מן הכח אל הפועל, וגמגם בלשונו לישנא קלילא:", + "אמנם כל דבריו אינם אלא דברי רוח ואינו אלא מן המתמיהין, כי ראשית דבריו דמצות ציצית אינה מצוה שבחובה, אם כי כנים הדברים וכן הוא סברת התוס' בכמה דוכתי, עד שאנו תמיהים היאך לא הרגיש דלא חדית לן מידי, שהרי על כרחך כל הערת הפמ\"ג ז\"ל והערתנו לא אזלא, אלא לפי צד זה דמצות ציצית אינה מצוה שבחובה, ורק הלבישה גורם חיוב המצוה, ושפיר העירונו דמוטב שלא ילבש ואינו עובר כלל משילבש ויהיה מבטל בידים מ\"ע של תכלת, אבל אם נאמר דמצות ציצית הוא מצוה שבחובה ורמיא על האדם, א\"כ אין התחלה להערתנו כלל, שהרי בהלבישה אינו מוסיף כלל בביטול המ\"ע של ציצית, ומה ירויח במה שלא ילבש הרי בין כך ובין כך הוא מבטל המ\"ע, ואדרבה בלבישתו מרויח עכ\"פ קיום המ\"ע של לבן, ואין לומר דקודם הלבישה הוא מבטל בשב ואל תעשה ובלבישתו מבטל בקום ועשה, הא לאו מילתא היא, דכיון שאין הביטול נמשך ממעשה הלבישה, לא הוי כלל מבטל בקום ועשה, אלא על כרחך דאנן נמי קיימינן בהאי סברא דציצית אינה מצוה שבחובה ולא חדית לן מידי:", + "אכן ממקום שבא, מהאי דמנחות (מא.) גבי מלאכא דרב קטינא ומדברי התוס' (שם) אין זה מבואר כלל, ועיין במהרש\"א (שם), ולפי ההגהות שבגליון (שם) שמגיהים בדברי התוס' אדרבה איכא למישמע, דלמאי דקי\"ל ציצית חובת גברא הוי ציצית מצוה שבחובה יעו\"ש, ויותר מבואר היה לו להביא מדברי התוס' (שם מד. סוד\"ה טלית) יעו\"ש, אלא שאנו רואין שזה הכותב כל העולם דומה לפניו כמישור שכותב דבר בפשיטות, מה שבאמת יש לעיין בזה הרבה, עיין קידושין (לג:) איזה מ\"ע שהזמן גרמא ובתוס' (שם) ובמנחות (מג:) רב יהודה רמי תכילתא כו' יעו\"ש, ועיין מנחות (ה:) אטו ציצית צורך הדיוט מצוה הוא, ועיין ברכות (יד:) לפי גי' מנורת המאור, אמר עולא כל הקורא ק\"ש בלא ציצית כו', וכן הוא בצוואת רבי אליעזר הגדול ובזוה\"ק בתלת דוכתא, ועיין ירושלמי פאה (פ\"א ה\"א) סוכה לולב שופר ותפילין וציצית אם יש לך כו' יעו\"ש, ועיין סוכה (מב.), ועיין שבת (כז:) ובתוס' (שם), וע\"ע (שם לב:) בעון ציצית כו' ובתוס' ישנים (שם), וע\"ע (שם קלא. קלב:), ועיין ערכין (ב:) ובתוס' (שם), ועיין כתובות (מ.) ובתוס' (שם), ועיין יבמות (צ:) ובתוס' (שם), ועיין מדרש ויקרא רבה (פרשה לב) מה המה המכות אשר הכיתי בית מאהבי על שהטלתי תכלת [בעוה\"ר נתקיים זה גם בימינו] ועיין ר\"ן במס' שבת (קמט.) יעו\"ש, והמעיין היטב ברמיזות הני סוגיות שרמזנו יראה ויבין שאין זה דבר פשוט כל כך, ויש סברות נוטות לכאן ולכאן, והיותר מתמיה דבדברי הרמב\"ם ז\"ל סוף ה' ציצית, מבואר להדיא בלשונו, שמצות ציצית אינה מצות עשה שבחובה, שכתב וז\"ל היאך חיוב מצות הציצית אם יתכסה אדם בטלית הראוי לציצית יטיל לה ציצית ואחר כך יתכסה בה, ואם נתכסה בלא ציצית הרי ביטל מ\"ע, אבל כל זמן שלא יתכסה בהן אלא מקופלין ומונחים פטורין מן הציצית, שאין הציצית חובת הטלית אלא חובת האיש שיש לו טלית, אע\"פ שאין אדם מחויב לקנות לו טלית ולהתעטף בה כדי שיעשה בה ציצית, אין ראוי לאדם חסיד שיפטור עצמו ממצוה זו, אלא לעולם ישתדל להיות עטוף בכסות המחויבת בציצית כדי לקיים מצוה זו, ובשעת התפלה יש להזהר ביותר עכ\"ל. ואלו מדבריו ז\"ל בה' שבועות (פ\"ה הי\"ח) מבואר להדיא שהיא מצוה שבחובה, שהרי כתב וז\"ל, נשבע שלא יאכל מצה שנה או שתים אסור לאכול מצה בליל פסח, לפי ששבועתו בכולל וכן כיוצא בזה כגון שנשבע שלא ישב בצל סוכה לעולם, או שלא יעלה עליו בגד שנה או שנתים כו', יעו\"ש ברדב\"ז וכסף משנה ומרכבת המשנה שנדחקו הרבה בזה, והמובחר שבתירוציהם ז\"ל עכ\"פ דחוק מאד להעמיס בלשון הרמב\"ם ז\"ל (שם פ\"א ה\"ו), שכתב להדיא נשבע לבטל את המצוה כיצד כגון שנשבע שלא יתעטף בציצית יעו\"ש, ובענינו הארכנו בכל זה בקונטרס מיוחד לא עת האסף פה.", + "והמורם מדברינו שם בקיצור, דודאי עיקר מצות ציצית אינה מצוה שבחובה, אלא מיתלי תלי חיובה בלבישת הבגד, או שמתחיל החיוב תיכף עם הלבישה, או שמתחיל החיוב אחר הלבישה, לכל מר כדאית ליה, אבל קודם הלבישה ודאי לכולי עלמא לא חל חיובא דציצית אגברא, מיהו מצוה בפני עצמה איכא, דרמיא אגברא להביא עצמו בשום פעם לידי חיוב מצוה זו, והוא מהאי דמנחות (מד.) כל שאין לו ציצית בבגדו עובר בחמשה עשה יעו\"ש, ופי' הרמב\"ם (בספר המצות שרש ט) שאלו החמשה עשה המה א' ונתנו על ציצית הכנף. ב' ועשו להם ציצית. ג' והיה לכם לציצית. ד' גדילים תעשה לך. ה' על ארבע כנפות כסותך. והרשב\"ץ בזוהר הרקיע (עשה כ) תמה עליו, דאין זה נראה כלל, לפי שכל הפסוק אינו אלא מצוה אחת גדילים תעשה לך על ארבע כנפות כסותך, וסוף הפסוק בא ליחד מקום הציצית ומה עשה יש בו ולזה כתב שהעשה החמישית היא וראיתם אותו כמו שפירש\"י (שם), ועפ\"ז תמה למה לא מנה הר\"מ ז\"ל הראיה מצוה באפי נפשה בתרי\"ג מצות, שהלבישה מעשה אחת והראיה מעשה אחרת, וכמו שמנה הסמ\"ק להסתכל בציצית יעו\"ש. אמנם דעת הרמב\"ם נראה ברור, דסובר דוראיתם אותו הוא טעם המצוה, כמו שאמרו ראיה מביא לידי זכירה כו', יעו\"ש שהוא טעם על צורך התכלת, וכבר כייל לן הרמב\"ם ז\"ל בשורש חמישי שאין למנות טעם המצוה מצוה באפי נפשה, להכי מפרש שהחמישית היא על ארבע כנפות כסותך, והיינו מדלא כתיב על ארבע כנפות הכסות או הבגד אשר תכסה בה וכתיב כסותך, על כרחך דקרא אתא לחייב לייחד לו טלית של חובה להתעטף בה על כל פנים שחיוב הוא על האדם להביא עצמו לידי חיוב מצות ציצית:", + "ומיושב בזה תמיהת התוס' במס' קדושין (לג.) היכי חשיב ציצית מ\"ע שהזמן גרמא, אפילו למ\"ד חובת גברא הוא, שהרי כשם שכסות לילה פטור כשהוא לובש ביום, הכי נמי כסות יום חייב כשלובש בלילה. ואר\"י כיון שחיובו תלוי במה שזמן גורם לבישתה ביום, יש לה ליחשב זמן גרמא, שזמן לבישתה גורם החיוב ע\"כ, ובאמת גם במקומה במס' קדושין בענין הז\"ג היא סברא דקה מאד ודחוק להבין, וכ\"ש שאין סברתו מספקת כלל בהאי דמס' מנחות (מג.) דלמ\"ד מצות עשה שהז\"ג הויא מברך כל צפרא וצפרא משום דמפסקי לילות מימים, וזה תמוה מאד, דמאי הפרש בין לילה להיום, הרי כשם שכסות לילה פטורה ביום הכי נמי כסות יום חייבת בלילה, וא\"כ בין לילה ובין יום חייבים בכסות יום ופטורים בכסות לילה, ואין שום הפסק במצוה זו בין שעה של יום לשעה של לילה ולא הוי לן לברך רק כל זמן שמתעטף בהן ולא כל צפרא וצפרא מבלי עיטוף חדש. אבל לפי מה שנתבאר, דהגם דעיקר מצות ציצית אינה מצוה שבחובה, מיהו מצוה באפי נפשה איכא, דרמיא עליה דאדם להביא עצמו בשום פעם לידי חיוב מצוה זו, שפיר דמצד זה הוי מצות ציצית מ\"ע שהז\"ג דהא ודאי לא רמיא עליה המצוה להביא עצמו לידי חיוב ציצית אלא ביממא, דהיינו שיתעטף בכסות יום שיתחייב בציצית. אבל בלילה ודאי לא רמיא עליה תורה חיובא שיתעטף בכסות יום בלילה, דדרכיה דרכי נועם כתיב, ומצד זה יש למצוה זאת הפסק בלילה כלפי יום, שביום יש עליו מצוה להביא עצמו לידי חיוב מצות ציצית, ולא בלילה ועיין בחידושנו לירושלמי ברכות:", + "ומעתה שפיר כתב הרמב\"ם ז\"ל בה' שבועות הנ\"ל, שהנשבע שלא יתעטף בציצית הוי נשבע לבטל את המצוה, ואינו חל אלא בכולל שלא יעלה עליו בגד כו':", + "אלא דאכתי צריך ביאור, שהרי מדברי הרמב\"ם ז\"ל שבסוף ה' ציצית הנ\"ל מבואר לכאורה שאין שום חיוב מצוה כלל על האדם להביא עצמו לידי חיוב מצות ציצית אלא מצד מידת חסידות, שהרי כתב אעפ\"י שאין אדם מחויב לקנות לו טלית ולהתעטף בה כדי שיעשה בה ציצית, אין ראוי לאדם חסיד שיפטור עצמו ממצוה זו, אלא לעולם ישתדל להיות עטוף בכסות המחויבת בציצית כדי לקיים מצוה זו, ובשעת התפלה יש להזהר ביותר ע\"כ. אמנם באמת בלאו הכי הנה מרן הקדוש הכסף משנה ז\"ל הביא מקור לדברי הרמב\"ם ז\"ל, מהאי דמנחות (מא.) דאמר ליה מלאכא לרב קטינא. קטינא קטינא סדינא בקייטא וסרבלא בסיתוא, ציצית מה תהא עליה כו', טצדקי למיפטר נפשך מציצית יעו\"ש. ותמוה כמו שתמה במעשה רוקח, דמ\"ש דנקט אדם חסיד הרי הך דאמר מלאכא טצדקי למיפטר נפשך מציצית, לכל אדם נאמר ולא לת\"ח וחסיד דוקא. גם יש לדקדק בלשון הרמב\"ם ז\"ל שכתב דין זה, אחר שהקדים שאין הציצית חובת הטלית אלא חובת גברא, דמשמע מהצעת לשונו שאם היה חובת טלית הוי טפי עשה דחובה, ממה כשהוא חובת גברא. ובאמת הדבר להיפוך וכמבואר מדברי התוס' במנחות (שם ד\"ה ענשיתו וד\"ה הכי) יעו\"ש, גם לשון לעולם אינו מדוקדק:", + "ובעניותין נראה דמקור דברי הרמב\"ם ז\"ל, הוא מהאי דמס' שבת (קיח:) אביך במה זהיר טפי א\"ל בציצית, יומא חד הוה קא סליק בדרגא איפסוק ליה חוטא ולא נחית ואתא כמה דלא רמי יעו\"ש, ובזה יתבאר הצעת לשונו של הרמב\"ם ז\"ל על נכון, דודאי מצוה רמיא עליה דגברא להביא עצמו לידי חיוב מצות ציצית בשום פעם, אלא כיון דלא קביע ליה זימניה שיהיה מחויב תמיד להביא עצמו לידי חיוב מצות ציצית, ודאי סגי במה שמביא עצמו לידי חיוב פעם אחת בשנה או בחודש או בשבוע או ביום, ולא תמיד בכל שעתא ושעתא, כדמצינו בכמה וכמה חובות גברא שאין קבוע להם זמן, ואין חיובם בתמידית, כתפילין וזכירת מצרים וברכת כהנים ונטילת לולב שיוצא ידי מצותן בפעם אחת ביום, וכן תלמוד תורה שנאמר בה יומם ולילה, קי\"ל במס' נדרים (ט.) דאי בעי פטר נפשיה בק\"ש שחרית וערבית יעו\"ש. ויש ג\"כ מצות חובת גברא שיוצא ידי חובתו בפעם אחת בשנה כזכירת מחית עמלק ומחצית השקל וכדומה, אע\"ג דלא קביע להו זמן והא דאמרינן במס' שבת (קלא. ושם) על ציצית ומזוזה אמר רב יוסף לפי שאין קבוע להם זמן, אמר ליה אביי אדרבה מדאין קבוע להם זמן כל שעתא ושעתא זמניה הוא יעו\"ש, היינו למ\"ד ציצית חובת טלית, וכדפירש\"י (שם: ד\"ה כל שעתא זמניה הוא), וכיון שיש לו טלית בכל יום שמשהה בלא ציצית עובר בעשה ואפילו מונחת בקופסא, הלכך כל יומא רמיא מצותיה עליה ע\"כ, והיינו כנ\"ל, דלמ\"ד חובת גברא לא שייך כלל לומר, מדלא קבוע לו זמן כל שעתא זמניה, להכי בדקדוק נקט רש\"י ז\"ל לפרש למ\"ד חובת טלית. ומעתה כך הוא הצעת לשונו של הרמב\"ם ז\"ל, אחר שהקדים שאין הציצית חובת טלית אלא חובת גברא, אם כן לא רמיא עליה מן התורה המצוה להביא עצמו לידי חיוב מצות ציצית תמיד שיהיה מעוטף בקביעות בטלית של חובה, אלא במה שמביא עצמו לידי חיוב מצות ציצית פעם אחת בשנה סגי כנ\"ל. סיים עלה וכתב דאעפ\"י שאין מחויב לקנות טלית מיוחד לכך ולהתעטף בו בקביעות, אלא כל אימת דבעי יוכל לצאת ידי חובת מצוה זו שיביא עצמו לידי חיוב מצות ציצית פעם אחת בשנה או בחודש, מכל מקום אין ראוי לאדם חסיד שיפטור עצמו ממצוה זו מלקיימה בתדירות, אלא ישתדל שיהא עטוף לעולם, פי' בכל שעה מבלי הפסק, כדאשכחן ברבה אבוה דרב יוסף שהיה זהיר כל כך במצות ציצית עד דיומא חד איפסק ליה חוטא, ולא קא נחית עד דרמי ליה, שלא היה רוצה לילך ד' אמות בלא ציצית, וזה שדקדק הרמב\"ם ז\"ל אדם חסיד, דמצד הדין ודאי סגי במה שמביא עצמו לידי חיוב מצות ציצית פעם אחת בשנה, וכדמשמע באמת מדקדוק לישניה דמלאכא דאמר ליה לרב קטינא סדינא בקייטא סרבלא בסיתוא ציצית מה תהא עליה, דהיינו שעובר עליו היקף השנה כולה בלא ציצית, והארכנו בכל זה טובא בקונטרס וכאן לקצר אנו צריכין, עכ\"פ הנך רואה שזה החכם הכותב דילג על ההרים ולא חלי ולא הרגיש כלל:", + "אולם הנחתו השניה, דלבר מניה דביטל מ\"ע של ציצית יש איסור על טלית בת ארבע כנפות שאסור ללבוש טלית בת ארבע כנפות ורק שניתרת על ידי שמטיל בה ציצית בכנפיה. הנה אם לא ראינו לא היינו מאמינים שיצא זה מפי אדם מוחזק קצת ליודע ספר, כי יאמר נא היכן כתיב איסור זה ומה שמו של זה האיסור כי נדע, ואם על הבעל המאור ז\"ל שלדעתו ז\"ל אין אנו מקיימין מצות ציצית בזה\"ז אלא מדרבנן, הרעיש הרמב\"ן ז\"ל, וכתב יראנו היכן תקנו חכמים זו התקנה, ק\"ו בן בנו של ק\"ו שאין ראוי לו לאדם לברוא רקיע שוא, לבדות איסור מלבו מה שלא כתוב בספר התורה. ואנו בעניינו אחרי היגיעה לא מצאנו שום שם איסור בלבישת ארבע כנפות זולת משום מבטל מ\"ע של ציצית. ולמר דחיוב הציצית מתחיל עם הלבישה, מתחיל איסור הביטול מ\"ע עם הלבישה. ולמר דחיוב הציצית מתחיל אחר הלבישה, מתחיל ג\"כ איסור הביטול מ\"ע אחר הלבישה. אבל שיהיה שם איסור בפני עצמו עוד קודם הלבישה שאסור ללבוש טלית בת ארבע כנפות אינו כתוב בתורה. ולא אמרה ולא יאמרה אדם מעולם. ובזה כבר נפלו כל דבריו, דהרי מצד איסור ביטול מ\"ע כך הוא מבטל מ\"ע בחסרון התכלת, כמו שמבטל מ\"ע לרבי ישמעאל בחסרון ציצה הרביעית, ושפיר הביאנו ראיה מדברי ישמעאל לדידן:", + "אמנם מה דקאתי עלה, לחלק בין תכלת ולבן לדידן לארבע ציציות לדרבי ישמעאל, דגבי תכלת ולבן לדידן קאמרינן דאין מעכבין זה את זה, ואלו התם בארבע ציציות לא קתני אלא רבי ישמעאל אומר ארבעתן ארבע מצות, ומייתי בשם ספר ק\"א דדייק מינה, דרבי ישמעאל לא פליג כלל אמה דקאמר מעכבות זו את זו, אלא על מה דקאמר שארבעתן מצוה אחת הנה אם כוונתו על ספר קרבן אהרן שעל התורת כהנים אין עדותו מכוונת, שלא נמצא זאת בשום מקום בספר קרבן אהרן כפי מיעוט זכרוננו, ואולי כוונתו על ספר אחר מספרי האחרונים אשר לא נודע לנו אין אחריותו עלינו, אכן בעניותין זה הכותב לא הבין את דברי בעל הספר ההוא. כי באמת גם אנו בעניותין בחידושינו למס' מנחות דקדקנו כן, דלשון מעכבות זו את זו שבלשון ת\"ק כולל הן שמעכבות זו את זו למצותן דכל חדא ציצה בלא צירוף כולן לא חשיב מצוה כלל. והן שמעכבות זו את זו בלבישת הטלית משום ביטול מ\"ע. ורבי ישמעאל דפליג וקאמר ארבעתן ארבע מצות, ולא קאמר להדיא אין מעכבות זו את זו שארבעתן ארבע מצות, מזה הוכיח הש\"ס דלרבי ישמעאל נמי מעכבות זו את זו בלבישת הטלית משום ביטול מ\"ע, ולהכי קא בעי מאי בינייהו, ומשני לה דנפקא מינה לענין כלאים או שבת, והיינו דבקושטא יש בכח מאמר רבי ישמעאל ארבעתן ארבע מצות דפליג נמי אריש דברי ת\"ק דקאמר מעכבות זו את זו למצותן וקאמר איהו דלמצותן אין מעכבות זו את זו שארבעתן ארבע מצות, אלא דשכל את לישניה ולא קאמר להדיא אין מעכבות זו את זו לאורויי לן דבלבישת הטלית משום ביטול מ\"ע מעכבות זו את זו. ומעתה שפיר קאמרינן בתכלת ולבן לדידן שאין מעכבין זה את זה, דהיינו למצותן, הגם שמעכבין בלבישת הטלית משום ביטול מ\"ע. והכא בתכלת וציצית לא מצי למיתני לשון פלוגתייהו וחכמים אומרים שתי מצות הן, דדוקא כל חדא וחדא באפי נפשה מצוה באפי נפשה היא, אבל תרווייהו יחד לכולי עלמא מצוה אחת היא כמו שביאר הרמב\"ם ז\"ל:", + "ומה שהעיר על דברינו, למה לא קא בעי הש\"ס על פלוגתייהו דרבי וחכמים גבי תכלת ולבן מאי בינייהו, כמו דבעי אפלוגתייהו דת\"ק ורבי ישמעאל, לא ידענא האי מאי קושיא, והאי מאי תיובתא, למה ליה להש\"ס למיכפל השקלא וטריא תרי זימנא, אדרבה מצינו לגדולי המפרשים ז\"ל שנדחקו על פי רוב לפרש על השנות שקלי וטריא בש\"ס תרי זימנא, אבל למיזל בתר איפכא לאקשויי דליכפל השקלי וטריא, הא לא שמענו:", + "והנה בעיקר הערת הפרי מגדים ז\"ל והערתנו כבר נתיישב במאמרנו. ובחידושינו הארכנו בה בעוד דרכים נכונים בישוב הערתנו, אולם כל הדרכים אינם מועילים, אלא כשלא היה לנו תכלת, אבל עכשיו מאחר שזכינו לתכלת ודאי יש איסור ביטול מ\"ע על הלובש טלית בת ארבע כנפות המצוייץ בלבן בלא תכלת:", + "והודאת בעל דין כמאה עדים דמי, שזה הכותב בעצמו הודה בפה מלא, וכתב ומודינא דגם לחכמים בהטיל לבן ויש לו תכלת ואינו מטיל עובר על מצות עשה מה שמוטל עליו להטיל תכלת בבגדו ע\"כ, ואם כן אם יש קצת יראת שמים בלבו, איך לא יחוש מאיסור ביטול מ\"ע. שאם אינו חש להיות עשה טוב לקיים מצות בוראו [אשר באמת אותו החכם הכותב אינו חשוד ח\"ו בכך בעינינו] כמו ששמענו מתנצלים עצמן, באמרם לא חסר לנו מצות אנו מספיקין עצמינו ודי לנו בסבל עול המצוות העמוס עלינו מכבר [אוי לנו שכך עלתה בימינו שבפה מלא בלא בושה אומרים שהמצות כבדות עליהם] אבל עכ\"פ יש לו לחוש לסור מרע מלעשות איסור בביטול מ\"ע בידים.", + "ומלבד מה שכבר ביארנו בהלכה ברורה שאין שום ספק כלל, אלא שזה הוא התכלת שצותה עליו התורה, הרי אפילו אם יתעקש וירמה עצמו להטיל ספק בלבו ג\"כ מחויב להטיל זה התכלת בטליתו, מלבד שיש לחוש לקיים המצוה מספק כמו שביארנו ועוד יתבאר בזה בעזהש\"י. הרי מלבד זה יש בזה ספק איסור ביטול מצות עשה בידים וספק איסור לכולי עלמא הוא לחומרא:\n" + ], + [ + "במה שהבאנו (פתיל תכלת עמ' צח) שהפמ\"ג כתב לתרץ קושיא הנ\"ל, על פי דברי הר\"י המובא במרדכי מהלכות קטנות, שכתב וז\"ל אומר הר' שלמה מדרו\"ש כו' וסיימנו יעו\"ש יסוד סברתו, שבהלבישה אינו עושה איסור ואחר הלבישה מתחיל חיוב העשה דהטיל ציצית, הרי אינו עובר בקום ועשה אלא בשב ואל תעשה ואנוס הוא כו' יעו\"ש. העתיקו לן ממגילת סתרים של חכם הנ\"ל שכתב עלה, וז\"ל, צ\"ע דמה אונס יש כאן דהרי בידו לפשוט, וכי בשב ואל תעשה מותר לעבור על ד\"ת ובפרט שמפורש במרדכי בלי שום כבוד הבריות עי\"ש. ולדעתי נראה דהמרדכי מדמה לה לגמרי למזוזה ומעקה כמבואר להדיא בדבריו, והדבר פשוט דמי שיש לו בית ואין לו מזוזה מותר לכנוס לבית ולדור שאין עליו שום חיוב, כיון שאין לו ולא שייך זה לאיסור דירה בבית, דגם כשיש לו מזוזה ואינו קובע ומבטל המ\"ע, ג\"כ אין הביטול מצד מה שדר, דהדירה היתר גמור הוא רק שיש לו עצה להפקיע עצמו מהמ\"ע שלא ידור, אבל אם דר היתר הוא. וא\"כ כשאין לו לא שייך גביה שום איסור כמובן בפשיטות, וא\"כ המרדכי דמדמה ציצית למזוזה ג\"כ, הן הן הדברים דהלבישה בעצמה היתר גמור רק שיש עליו מ\"ע להטיל, וכשאינו יכול להטיל לא שייך שום איסור ללבישה, ומפני זה כתב המג\"א בסי' י\"ג דגם בחול מותר ללבוש כשאין נמצאים ציצית בעיר ע\"ש וזה ברור. וכן הפמ\"ג שמתרץ הקושיא לבעל המאור דתכלת ולבן מעכבין, היאך אנו לובשין ג\"כ כוונתו כנ\"ל וכמ\"ש המ\"א ע\"כ צ\"ע ע\"כ:", + "והדברים מתמיהים, איך לא הרגיש לשמוע דברי עצמו וכי בשב ואל תעשה מותר לעבור על דברי תורה בלי שום אונס. הגע בעצמך הרי שלבש בגד בת ארבע כנפות המחויב בציצית, ולא הטיל מחמת שאין לו, ויש לו ג\"כ ללבוש בגד אחר שאינו מחויב בציצית, איך יעלה על הדעת דמשום שאין לו ציצית יהיה שרי לבטל מ\"ע בשב ואל תעשה, ודאי פשוט דמחויב להחליף לפשוט מעליו בגד המחויב בציצית, וללבוש הבגד שאינו מחויב בציצית, דאטו משום שאין לו ציצית פקע העשה אתמהה, וא\"כ נהי דעצם הלבישה אינו איסור, אבל כיון דממילא נמשך מזה ביטול העשה עכ\"פ בשב ואל תעשה ודאי מחויב לעשות כל טצדקי לאפקועי נפשיה מחיוב העשה, כי היכי דלא להוי מבטל עשה בשב ואל תעשה כדאמרן דודאי גם בשב ואל תעשה אינו רשאי לעבור על דברי תורה. ובקושטא דכוותה נמי גבי מזוזה אם יש לו בית אחר שיש בו מזוזה, ודאי מחויב לצאת מן הבית שאין בו מזוזה ולדור בהבית שיש בו מזוזה, והוא דבר פשוט מאד, ועל כרחך הא דר\"י מתיר לבישת בגד בת ארבע כנפות בלי ציצית בשבת, היינו משום דאנוס הוא אי משום כבוד הבריות אי משום דאין לו מה ללבוש ורק דאי העשה דציצית חל עליו קודם הלבישה, לא הוי מהני מה דאנוס הוא משום דהוי ליה מבטל מ\"ע בקום ועשה, ולגבי קום ועשה לא מהני אונס, ולזה חדית הר\"י דהעשה דציצית חל אחר הלבישה ולא הוי רק מבטל מ\"ע בשב ואל תעשה ולגבי שב ואל תעשה מהני אונס, ובכה\"ג שהוא אנוס הוא דמתיר המג\"א אף בחול, ודכוותה גבי מזוזה נמי כשאין לו בית אחר אינו צריך לצאת דאנוס הוא, ובהכי אזדא להו כמה דברים שהעיקו לן ממגילת סתרים של חכם הנ\"ל. והמה דברים פשוטים ולולא דמשמא דגברא רבא העתיקו לן, לא היינו מזדקקין להשיב כלל וזה החכם נר\"ו לא ידענו מה היה לו שנסתבך בזה:\n" + ], + [ + "במה דכיילינן (פתיל תכלת עמ' צט), דאפילו שתחילת המעשה לא היה באיסור, כיון שהאיסור שאחר כך נמשך על ידי המעשה חשיב כמעשה, מצינו דוגמת זה במס' שבועות (כח:) גבי שבועה שלא אוכל ככר זו אם אוכל זו אכליה לאיסוריה והדר אכליה לתנאיה, פלוגתא דרבי יוחנן וריש לקיש, למ\"ד התראת ספק שמה התראה חייב, למ\"ד לאו שמה התראה פטור יעו\"ש, ולא קאמר דלכולי עלמא פטור משום דאין בו מעשה, דהרי בשעה דאכליה לאיסוריה לא עשה איסור, ורק בשעה דאכליה לתנאיה נעשה למפרע אכילת הראשונה איסור, והרי בעת אכילת התנאי אינו עושה איסור, אלא דממילא נמשך איסור באכילת הראשונה על ידי אכילת השניה. אלא על כרחך לומר, כיון דהאיסור באכילת הראשונה נמשך ע\"י מעשה אכילת השניה חשוב מעשה יעו\"ש, ואם מצרפינן מעשה שלאחר עבירת האיסור דלמפרע נמשך מזו המעשה, כ\"ש דמצרפינן מעשה דמקמי עבירת האיסור ללהבא שעת עבירת האיסור, שיחשב שעבר במעשה, כיון שהאיסור נמשך מזו המעשה. דיותר פשוט שיהיה העילה קודם העלול, ממה שיהיה העילה אחר העלול. ואם מצרפינן לעלול העילה שלאחריו כ\"ש דמצרפינן לעלול עילה שלפניו. והגם שיש לפקפק בעיקר ראיה זו, ולחלק קצת בזה, אבל אחר זכות העיון תראה דעכ\"פ דא ודא אחת היא:\n" + ], + [ + "בעיקר מה שהעלונו בזה דלבן לחוד או תכלת לחוד גם לרבנן, נהי דאין מעכבין זה את זה מיהו הוי ליה מבטל מ\"ע בידים. הקשה על זה אחד שאינו יודע לשאול, מדברי התוס' מנחות (מא: ד\"ה ואם הביא כשר) שכתבו וז\"ל, למאי דפ\"ה דקלא אילן במקום לבן פסול משום שדומה לתכלת ואין כאן שני מינים, קשה מאי פריך, דלמא האי ברייתא כרבנן דריש פרקין דאמרי אין הלבן מעכבת את התכלת ע\"כ, ואי אמרת דגם לרבנן דאין מעכבין זה את זה, מ\"מ מבטל מ\"ע בידים מיהו הוי, א\"כ אפילו דהך ברייתא אתיא כרבנן, מה בכך הא מ\"מ שפיר פריך, היאך קתני ואם הביא כשר, הא הוי ליה מבטל מ\"ע בידים זה תורף קושייתו. אכן באמת אינו יודע לשאול, כי לא הבין עומק כוונת התוס', דקושית התוס' אינה כפשוטה כמו שהבין, דלוקמה כרבנן דאמרי אין הלבן מעכב את התכלת ולהכי אם הביא כשר ויוצא בה באמת רק משום תכלת. דא\"כ מאי לא יביא ואם הביא כשר, הא לא שייך בזה לשון לכתחלה ודיעבד כלל, שהרי לגבי מצות תכלת גם לכתחלה שפיר עביד. ולגבי מצות לבן בדיעבד נמי לאו שפיר עביד. שהרי אין בידו מצות לבן כלל אפילו בדיעבד, אמנם עומק כוונתם הוא דלוקמה כרבנן דאמרי אין הלבן מעכבת את התכלת, ולהכי שפיר אם הביא כשר ויוצא בה באמת משום מצות תכלת ומשום מצות לבן. והיינו דדוקא למ\"ד תכלת ולבן מעכבין זה את זה, הוא דאיכא למימר דאשני מראות שבה קפיד קרא, שיהיה ניכר התכלת לעצמו והלבן לעצמו. ולהכי אע\"ג שמצד עצם איכותם איכא שני מינים, מ\"מ כיון שמראה אחד להם ואינו ניכר כל אחד בפני עצמו פסול, דהתכלת פוסל את הקלא אילן והקלא אילן פוסל את התכלת, אבל לרבנן דאין מעכבין זה את זה ואין חסרון האחד מגרע במצות חבירו, ממילא נמי בדאיכא תרווייהו רק שהם במראה אחת, ליכא למיפסלהו ולמימר דאשני מראות שבה קא קפיד קרא דהא מהיכי תיתי. הרי הגע עצמך אי תלה קלא אילן לחודא ודאי דיוצא בו משום מצות לבן דמידי צבעא גרים, וכי משום שתלה נמי תכלת יוגרע ויפסל לצאת ביה ידי מצות לבן. אתמהה. אלא ודאי בקושטא למ\"ד אין מעכבין זה את זה, היכא דתלי תרוויהו תכלת וקלא אילן יוצא בו ידי שתיהן משום מצות תכלת ומשום מצות לבן, ורק לכתחלה לא יביא שיהיו ניכרים גם במראיתם, אבל אם הביא כשר ויוצא בו ידי שתיהן בתכלת משום מצות תכלת, ובקלא אילן משום מצות לבן, ורק לכתחלה לא יביא שיהיו ניכרים גם במראיתם, אבל אם הביא כשר ויוצא בו ידי שתיהן בתכלת משום מצות תכלת, ובקלא אילן משום מצות לבן. ומעתה אין בקושייתו ריח קושיא, שהרי באמת אין כאן שום ביטול מ\"ע כלל. ויותר הוי ליה לאקשויי עלן מברייתא דריש התכלת גופיה דקתני וחכמים אומרים אין מעכבין, והא מעכבא ומעכבא משום ביטול מ\"ע בידים. מיהו באמת גם זה לא קשיא מידי, דמ\"מ למצותן אין מעכבין זה את זה דכל חד וחד לחודיה כי עביד ליה מקיים מצותו אע\"ג דלגבי חבריה הוי מבטל מ\"ע, ונפקא מינה לענין אם יצא בה בשבת דאינו חייב חטאת, וכן אם אין לו אלא חדא ואיכא משום כבוד הבריות יכול ללבוש לכתחלה, וכבר נתבאר זה במאמרנו:", + "ומה שהקשה תו דמדברי התוס' (מנחות מ. ד\"ה סדין) שכתבו דלפי' הקונטרס ציצית ממינו שרי בסדין לכ\"ע ומלאכא דאמר לרב קטינא סדינא בקייטא ציצית מה תהא עליה, מציצית מן המובחר קא מקפיד יעו\"ש, משמע דאין זה אלא מצוה מן המובחר ע\"כ, הללו דברי בורות נינהו, דבדרב קטינא לא שייך כלל משום ביטול מצות עשה בידים. דלמה דסלקא דעתך דציצית חובת גברא הוא למיכסי בטלית בת חיוביה עם ציצית, א\"כ כך לי הוי מבטל מ\"ע קודם הלבישה כמו אחר הלבישה, ואין ביטול המ\"ע נמשך ממעשה הלבישה דיחשב מבטל מצות עשה בידים, ובפרט דרב קטינא בסדין היה לבוש ואי אפשר בציצית של תכלת משום גזירת חכמים ורק דרתח עליה מה שאינו לובש טלית בת חיוביה שיהיה יכול לקיים מצות תכלת, ושלילת הלבישה לא הוי ביטול בידים אלא ביטול בשב ואל תעשה. וכ\"ש למה דמסיק, נהי דחייביה רחמנא כי מיכסי טלית דבת חיובא כי מיכסי טלית דלאו בת חיובא היא מי חייביה רחמנא אפילו ביטול מ\"ע בשב ואל תעשה לא הוי בדרב קטינא כדמסיק, אלא הכי קאמר ליה טצדקי למיפטר נפשך מציצית והיינו מניעה שמונע עצמו מלבא לידי חיוב המצוה:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' קח ושם) ומזה תבין שעכשיו אחר שזכינו למצוא התכלת, אפילו מי שלבו נוקפו ויש לו שום צד ספק בדבר, מ\"מ החיוב עליו להטיל התכלת בהציצית. וכשימנע יש לו לחוש דהוי עובר ומבטל מצות עשה בידים בלא אונס, דאין לומר דלביה אנסיה מחמת שהוא מסופק אם הוא תכלת באמת, דמה בכך אפילו שלא יהיה תכלת אינו מפסיד כלום, דכבר הלכה פסוקה היא שאין מטילין כלאים בציצית לא חוטי צמר לבן בטלית פשתן ולא חוטי פשתן לבן בטלית צמר מדינא ולא תכלת בטלית פשתן משום גזירה כו' יעו\"ש, הגיע לן הרבה השגות מחכמים ובלתי חכמים וכולם ישא הרוח כמו שנבאר בעזהש\"י:", + "א תמהו במה שכתבנו דמה בכך אפילו שלא יהיה תכלת אינו מפסיד כלום כו' הא פסיד ופסיד, דהרי לפי הצד שאינו תכלת א\"כ אינו מצבע הטלית שהרי טליתות שלנו לבנים הם. ולדעת הרמב\"ם ז\"ל בהל' ציצית (פ\"ב ה\"ח) צריכין לעשות הציצית מצבע הטלית, שכתב טלית שהיא כולה אדומה או ירוקה או משאר צבעונין עושה חוטי לבן שבה כעין צבעה אם ירוקה ירוקין ואם אדומה אדומין. וכן דעת הראב\"ד ז\"ל בהשגות (שם):", + "ואנו תמיהין, הרי ממקום שבאו מבואר להדיא שאין קפידא בזה אלא לכתחילה בדאפשר, אבל בדיעבד היכא דאי אפשר שפיר דמי, וכמו שסיים הרמב\"ם ז\"ל (שם) היתה כולה תכלת עושה לבן שלה משאר צבעונין חוץ מן השחור כו', והיא ברייתא מפורשת בש\"ס מנחות (מא:) טלית שכולה תכלת כל מיני צבעונין פוטרין בה, ופירש\"י לשום לבן דכיון דמין כנף ליכא לקיומי בה אין לך לחזר אחר לבן כו' יעו\"ש, הרי מפורש דמין כנף בצבע אינו אלא לכתחילה בדאפשר, אבל בדיעבד בדלא אפשר לא מעכב, וא\"כ שפיר אחר שזכינו למצוא התכלת, אפילו מי שהוא מסופק אם הוא תכלת, מחויב להטילו מספק ולא מפסיד מידי, דכיון שמחויב להטילו מספק חשיב דיעבד, ובדיעבד לכולי עלמא אינו מעכב מה שאינו מצבע הטלית:", + "מיהו כל זה לפי חלומותם והבנתם, אכן לקושטא דמילתא אין אנו צריכין לזה, דהרי גמרא מפורשת היא (שם מ.) בסוגיא דסדין בציצית דקאמר גזירה משום קלא אילן ופריך ולא יהא אלא לבן כו', הרי להדיא דכל הצבעים עולין במקום לבן ועל כרחך דהא דתניא (שם מא:) טלית אין פוטר בה אלא מינה, דמשם הוא מקום מוצא דינו של הרמב\"ם ז\"ל דצריכין לעשות חוטי לבן שבה כעין צבעה. היינו רק בארבעה חוטי הציצית לשיטת רש\"י, או ששה לשיטת הראב\"ד, או שבעה לשיטת הרמב\"ם, שבאים במקום לבן דעלייהו כתיב הכנף מין כנף, בעינן לכתחילה שיהיו מין כנף גם בצבע, אבל אותן חוטי הלבן שבאים במקום תכלת אפילו לכתחילה לא בעינן ביה מין כנף בצבע דהא לאו עלייהו כתיב הכנף מין כנף, וכעין זה יתבאר אי\"ה להלן בשם הרשב\"א ז\"ל:", + "ב הקשו עלן מגופה דסוגיא (מנחות מא:) דתניא טלית שכולה תכלת כל מיני צבעונין פוטרין בה חוץ מקלא אילן, ופירש\"י כל מיני צבעונין פוטרין בה לשום לבן, דכיון דמין כנף ליכא לקיומי בה אין לך לחזור אחר לבן, אלא שיהא בה שני מינין חוץ מקלא אילן דדמי לתכלת, וזימנין דמזבן לה אינש אחרינא וסבר דכל חוטיה תכלת, וכי מצריך לטלית אחריתי שקיל תרי חוטים מהכא ונתן שם עם לבן, ותחת אלו יתן לבן ונמצאת אחת מהן נפטר בקלא אילן לשם תכלת ושדי קלא אילן עם לבן בציצית והוי כלאים בלא מצוה. ובלשון השני פירש\"י ז\"ל, ל\"א ועיקר חוץ מקלא אילן דהא אשני מראות שבה קפדינן ואלו מראיהן שוין יעו\"ש, וא\"כ תכלת זה שמצאנו מי שהוא מסופק בו מסתפק ליה נמי בקלא אילן דאינו פוטר כלל אי משום גזירה כפירש\"י ז\"ל בלשון ראשון, אי משום שדומה לתכלת כפי' רש\"י ז\"ל בלשון השני, דודאי הא דנקט למיפסל קלא אילן במקום לבן בטלית שכולה תכלת לאו דוקא אלא לרבותיה נקטיה, דאפילו בטלית שכולה תכלת פסול קלא אילן במקום לבן, אע\"ג דהוי מין כנף מצד המראה, אבל פשיטא דכ\"ש דפסול קלא אילן במקום לבן בטלית לבן:", + "אכן גם גורל קושיא זו כקושיא הראשונה, דהא רמינן עלה דהך ברייתא בגמרא (שם) מאידך ברייתא דתניא ואם הביא כשר ומשנינן לא קשיא כאן בטלית בת ארבעה חוטין כאן בטלית בת שמונה חוטין, וללשון ראשון של רש\"י ז\"ל דחוץ מקלא אילן משום גזירה היא, קא משני דבטלית בת ארבעה חוטין אם הביא כשר, דחששא רחוקה היא לחשוש דכי יזבן לאינש אחרינא יהיה שקיל תרי חוטים מהכא לטלית אחריתי כיון שאין בה חוטין אלא כדי צורכה. וגם ללשון שני של רש\"י ז\"ל דחוץ מקלא אילן משום דאשני מראות שבה קפדינן ואלו מראיהן שוין כבר ביארנו בארוכה (לעיל סי' כז) שדעת הרמב\"ם ז\"ל בפי' הסוגיא כלשון שני של רש\"י ז\"ל, ומפרש ג\"כ דקא משני דבטלית בת ארבעה חוטין אם הביא כשר, דרק לכתחילה קפדינן אשני מראות שבה ולא בדיעבד יעו\"ש:", + "וא\"כ שפיר אחר שזכינו למצוא התכלת, אפילו מי שהוא מסופק ביה מחויב להטילו מספק, ולא מפסיד מידי מצד שחושש בו לקלא אילן. שהרי הן משום גזרה והן משום דאשני מראות שבה קפדינן, לא מיתסר קלא אילן אלא לכתחילה, אבל בדעבד שפיר דמי, וכיון שמחויב להטילו משום ספק תכלת חשיב דיעבד:", + "אלא דעדיין יש להעיר, דאיכא לחשוש לשיטת רש\"י דפי' בלשון שני דאשני מראות שבה קפדינן בדיעבד, דמפרש דברייתא דפוסל קלא אילן בדיעבד בטלית בת ארבעה היא ומשום דאשני מראות שבה קפדינן, וכמו שביארנו שיטתו ז\"ל לעיל (שם) בארוכה יעו\"ש:", + "אכן לקושטא דמילתא, כל זה אינו רק סמיון עינים, כי באמת אין נידונינו ענין כלל להתם, ואין בזה חששא אפילו לכתחילה, כדאמרינן להדיא במנחות (מ.) אהא דקאמר גזירה משום קלא אילן ולא יהא אלא לבן יעו\"ש, הרי להדיא דקלא אילן כשר ללבן, ועל כרחך לומר דדוקא היכא דאיכא תכלת, הוא דלא הוכשר קלא אילן באותן חוטי לבן הבאים משום מין כנף להרמב\"ם לכתחילה ולרש\"י אפילו בדיעבד, כמו שביארנו לעיל (סי' כז) בארוכה, אבל היכא דליכא תכלת, אפילו לכתחילה יכול ליתן קלא אילן במקום לבן, דכיון דליכא תכלת בלאו הכי ליכא תרי מינין, וממילא כך לי קלא אילן כמו כל הצבעים, ולהכי שפיר קאמר הש\"ס ולא יהא אלא לבן, דהרי חיישית שיתן קלא אילן במקום תכלת, וא\"כ אין כאן תכלת כלל וממילא עולה הקלא אילן במקום לבן:", + "שוב מצאתי הדברים מבוארים להדיא בחידושי הרשב\"א למנחות (שם), וז\"ל, ונ\"ל הטעם שכל הצבעים פוטרין משום לבן חוץ מתכלת, שהרי אם היה נותן תכלת בשביל לבן יהיה הכל תכלת ואנן בעינן שני מינים, וגם קלא אילן אינו יכול ליתן עם תכלת, מפני שדומה לתכלת, ונמצא דהכל יהיה צבע אחד ואין כאן שני מינים. ומכל מקום מה דבעינן בלבן שיהא מין אחר שאינו דומה לתכלת, היינו דוקא כשיש שם תכלת, אבל כי לא רמי ביה תכלת כי אם מצות כנף בלבד שהיינו לבן, אזי יכול לתת בו גם צבע הדומה לתכלת כמו קלא אילן, מאחר שאין נותן בהדיה תכלת,הלכך קבעי הש\"ס דלא יהא האי קלא אילן אלא לבן יפטור בסדין בציצית כיון דליכא תכלת עכ\"ל יעו\"ש, מבואר להדיא כמו שכתבנו דאפילו לכתחילה כשר קלא אילן במקום לבן היכא דליכא תכלת. ומעתה גם בנידונינו, אפילו מי שהוא מסופק מחויב להטיל מספק וליכא שום חששא כלל, דממה נפשך אם תכלת הוא שפיר, ואם קלא אילן הוא, א\"כ אין כאן תכלת וכשר להטיל קלא אילן אפילו לכתחילה:", + "ולא עוד אלא דגם מצד גזירה דכלאים בלא מצוה ליכא בנידונינו אפילו לכתחילה, כמו שביארנו לעיל (סי' כז) בטעם השמטת הרמב\"ם ז\"ל, החילוק בין טלית בת ארבעה לטלית בת שמונה, שמחלק הש\"ס מנחות (מא:), וביארנו דהנה הך גזרה שמא ימכרנו לאינש אחרינא ויהא סבור שכל חוטיה תכלת ויקח מהכא להטיל לטלית אחרת ויתרמי ליה הקלא אילן ויהיה כלאים בלא מצוה, והיינו שיטילם בטלית של פשתן לשם תכלת, אינו מובן, הרי קי\"ל כב\"ש דפוטרין סדין בציצית, וכל המטיל תכלת בסדינו אינו אלא מן המתמיהין, וכדמסיק בש\"ס (שם מ. ושם) דאסרוהו משום גזירה יעו\"ש, וא\"כ אין לחוש כלל שיטילם לטלית של פשתן, ועל כרחך לומר דהנך ברייתא מיתניא קודם גזירה שהיו מטילים כלאים בטלית של פשתן. אי נמי הגזירה הוא שמא יטילם לשם תכלת בטלית של צמר בהדי לבן של פשתן. וכדרחבה אר\"י (שם לט:) חוטי פשתן פוטרין בשל צמר, אבל הרמב\"ם ז\"ל הרי פוסק (פ\"ג ה\"ו) כר\"ל (שם מ.) כל מקום שאתה מוצא עשה ולא תעשה כו', ואסור להטיל לבן של פשתן בטלית של צמר מדינא, וכמו שכתב הכסף משנה (שם) א\"כ ליכא למיגזר מידי, ואין לחלק כלל בין בת ארבעה לבת שמונה ולהכי השמיט חילוק זה יעו\"ש ומעתה גם מצד גזירה דכלאים בלא מצוה ליכא למיגזר אפילו לכתחילה:", + "והגם שמרן הקדוש הכסף משנה ז\"ל צידד נמי (שם) לומר בדעת הרמב\"ם ז\"ל, דדוקא בלא תכלת הוא דאסור להטיל לבן של פשתן בטלית של צמר אבל בהדי תכלת שפיר דמי, והא דר\"ל לא פליג אדרחבה אר\"י דר\"נ בלא תכלת מיירי, ודרחבה אר\"י בהדי תכלת מיירי, וכן הוא שיטת התוס' (שם ד\"ה כיון) בחד תירוצא יעו\"ש. וא\"כ שפיר שייך למיגזר עכ\"פ לכתחילה שמא ימכור ותיפוק מינה חורבה דכלאים בלא מצוה:", + "אכן אנן השתא כיון דפלוגתא דרבוותא הוא, ומאן ספין ומאן רקיע להכריע בזה למשרי כלאים בציצית, וא\"כ ממילא אין לנו חששא מצד גזירה זו אפילו לכתחילה:", + "ואין לומר כיון דלדעת הפוסקים דשרי למירמי חוטי פשטן בטלית של צמר בהדי תכלת, לדידהו שפיר גזרו לכתחילה שלא ליתן קלא אילן במקום לבן, משום גזירה דכלאים בלא מצוה. וממילא גם אנן השתא יש לנו לחוש לדעת הנך פוסקים, לאסור קלא אילן במקום לבן לכתחילה. דאע\"ג דלא שייכי גבן הך גזירה דכלאים בלא מצוה כאמור. מ\"מ איסורא דקלא אילן במקום לבן כדקאי קאי, משום דאין ב\"ד יכול לבטל דברי ב\"ד אלא א\"כ גדול ממנו בחכמה ובמנין. ואע\"ג דבטל הטעם כמבואר בריש ביצה, ונהי דלא נאסר אלא לכתחילה כנ\"ל, ונידונינו כיון דמחויב להטילו משום ספק מצוה חשיב דיעבד כנ\"ל. מיהו עכ\"פ נסתר מה שכתבנו דבנידונינו אין חששא כלל אפילו לכתחילה. אמנם באמת זה אינו, דכיון דעיקר גזירה זו לא נאמרה אלא על לכתחילה אבל בדיעבד שפיר דמי, ממילא משום איזה טעם שיהיה דלא שייכא הך גזירה, הוי גם הלכתחילה כדיעבד. ושפיר אנן השתא דודאי ח\"ו לא תהא כזאת בישראל, שימצא מי שיגיס לבו להכריע ולהתיר כלאים בציצית, ולא שייכא הך גזירה, שפיר לכתחילה שרי ליתן קלא אילן במקום לבן,ושפיר כתבנו דגם מצד גזירה דכלאים בלא מצוה ליכא חששא בנידונינו אפילו לכתחילה, וכל זה ברור למי שיש לו קצת לב להבין:\n" + ], + [ + "במה שכתבנו במאמרנו (פתיל תכלת עמ' קח), וממילא שהנמנע מלהטיל התכלת בציציותיו הוי ליה מבטל המ\"ע של תכלת בידים בלא אונס, כי באמת משום ספק מחויב הוא להטיל התכלת דספיקא דאורייתא לחומרא יעו\"ש:", + "הנה שמענו בזה בשם אחד המפורסם לגדול ומקובל ומעוטר בכתר הרבנות באחת מהעיירות הגדולות, שדחה דברינו כלאחר יד, דעד כאן לא אמרינן ספיקא לחומרא, אלא היכא שעל ידי שיחמיר על עצמו יתקן את עצמו שיצא בבירור מכלל הספק. כגון ספק איסור במצות לא תעשה כשמונע עצמו מלאכול או לעשות שום דבר מחמת ספק מתקן עצמו, שעל ידי זה יצא מן הספק שבבירור לא עבר על גזרתו ית'. או ספק חיוב ופטור במצות עשה כגון ספק קרא ק\"ש ספק לא קרא ק\"ש דבמה דחוזר וקורא יוצא בבירור מידי ספק חיובו ממה נפשך. אבל היכא שיש עליו חיוב ודאי, שיהיה מחויב לעשות מעשה, שע\"י מעשה זו יהיה בספק אם נפטר מחיובו, לא אמרינן, דכיון שאין תיקונו מבורר על ידי עשיית מעשה זו ועדיין נשאר בספק לעולם אם נפטר מידי חיובו, בזה אינו מחויב להחמיר מספק. זה תורף דבריו:", + "ונראה דזה הרב נסיב לה סברא זו ממה שחטט בספרי האחרונים וראה בפרי מגדים ז\"ל, בפתיחה הכוללת לה' ברכות חקר בזה דקי\"ל דספק דאורייתא לחומרא, כגון ספק קרא ק\"ש חוזר וקורא ומברך נמי, דאע\"ג דברכות דרבנן ואיכא נמי חומר לא תשא, מ\"מ כיון דכבר מחויב בהמצוה מכח ספק דאורייתא. שוב לא הוי ברכה לבטלה. אמנם חקר דהיינו דוקא במקום שכשעושה המצוה מתקן ודאי, אבל היכא דהמצוה ודאית וספק אם יתקן בעשייתו בכה\"ג לא יברך דאיכא חומר לא תשא ובעשייתו הוא ספק אם יתקן יעו\"ש, ואם כי מדברי הפמ\"ג ז\"ל הללו דלא חקר אלא לענין הברכה, מבואר דגוף המצוה מחויב לעשות הגם שגם אחר עשייתו נשאר בספק אם תיקן ונפטר מחיובו, אבל אין זה תימה שזה הרב המעוטר בכתר רבנות מעיר גדולה יע\"א לרוחב לבבו, הרשה את עצמו לומר דעדיף מיניה דהפמ\"ג ז\"ל, דגם גוף המצוה אינו מחויב לעשות בכה\"ג, שגם אחר עשייתו נשאר בספק אם נפטר מחיובו. ויש להביא קצת סמוכים לסברא זו, כהא דאשכחנא בהא דקי\"ל ביורה דעה (סי' קב סעי' ב) לענין דבר שיש לו מתירין דלא בטיל, משום דעד שתאכלנו באיסור תאכלנו בהיתר דלא אמרינן הכי, אלא כשהמתיר עתיד לבוא עכ\"פ בבירור, אבל דבר שאינו עתיד שיבוא המתיר בודאי רק בספק, לא אמרינן שמחויב להמתין כדי שתאכלנו בהיתר יעו\"ש:", + "ובאמת גם אנו בעניותין היינו רוצים בכך לאמת סברא זו, כי היה מיושב בזה קושית הר\"ן ז\"ל בהאי דמסכת סוכה (מו:) אמר רבי יוחנן אתרוג בשביעי אסור בשמיני מותר סוכה אפילו בשמיני אסורה כו' מ\"ש סוכה מ\"ש אתרוג, סוכה דחזיא לבין השמשות דאי איתרמי ליה סעודתא בעי מיתב בגווה ומיכל בגווה איתקצאי לבין השמשות ומגו דאיתקצאי לבין השמשות איתקצאי לכולי יומא, אתרוג דלא חזיא לבין השמשות לא איתקצאי לבין השמשות ולא איתקצאי לכולי יומא דשמיני. ופירש\"י ז\"ל סוכה דחזיא לבין השמשות. שהרי מצותה כל היום. אתרוג לא חזי לבין השמשות. משיצא בו שחרית יעו\"ש. והרגיש הר\"ן ז\"ל בהלכות (שם) דאכתי אתרוג נמי אם לא נטלו כל היום חזיא לביה\"ש, ונדחק וכתב דכיון דלולב כל שבעה בר מיום ראשון דרבנן, אפילו לא נטלו כל היום אינו נוטלו ביה\"ש, דבין השמשות ספיקא הוא וספיקא דרבנן לקולא יעו\"ש, אבל לסברא הנ\"ל אתי שפיר בפשיטות דאפילו הוי כל שבעה דאורייתא נמי אם לא נטלו כל היום אינו נוטלו ביה\"ש כיון דספיקא הוא, ואינו מתקן עצמו בודאי לצאת ידי חובתו, שלא יהיה בכלל מעוות לא יוכל לתקן, אבל סוכה כי מיתרמי ליה סעודתא בין השמשות הוי ליה ספק חיוב ופטור, ומחויב להוציא עצמו מן הספק:", + "והיה ניחא בזה טובא סוגיות הש\"ס במסכת ר\"ה (יג.), בעו מיניה חברייא מרב כהנא עומר שהקריבו ישראל בכניסתן לארץ מהיכן הקריבוהו כו', ממאי דאקריבו דלמא לא אקריבו, לא ס\"ד דכתיב (יהושע ה׳:י״א) ויאכלו מעבור הארץ ממחרת הפסח, ממחרת הפסח אכול מעיקרא לא אכול, דאקריבו עומר והדר אכלי, מהיכן הקריבו אמר להן כל שלא הביא שליש ביד נכרי, ודילמא עייל ולא קים להו אלא קים להו יעו\"ש. ותמוה מנא ליה דקים להו, דילמא לא קים להו ומספיקא הקריבו דילמא מיתרמי להו דלא עייל. ואי משום דקרא כתיב שאכלו ממחרת הפסח דהיינו מיד אחר הקרבת העומר, ואם היה בזה ספק היו אסורים כל היום מספק, ועיין תוס' (שם ד\"ה מהיכן). אבל אכתי קשיא לדעת הרמב\"ם דכל הספיקות מדאורייתא שריא, א\"כ הקושיא במקומה עומדת, מנא לן דקים להו דילמא באמת לא קים להו רק שהקריבו מספק שמא איתרמי להו שלא הביא שליש ביד נכרי, ומאחר שהקריבו שוב ממילא הותרו באכילת חדש משום ספק, וספק מן התורה שריא, ובאותה שעה לא גזרו עוד על הספיקות, ורק שהעומר הקריבו מספק כדי שיהיו מותרים באכילת חדש, ומצאתי להכרתי ופלתי בבית הספק שלו שהעיר בזה, ונדחק לתרץ דמשום ספק לא הוי מייתי חולין בעזרה יעו\"ש, וגם בתי' זה יש לגמגם קצת, דהא הוי ליה ספק חולין בעזרה, וכיון דספק שריא להדיוט לגבוה נמי שריא, ונתבאר ענין זה אצלינו בארוכה במקום אחר, אבל לפי סברא הנ\"ל דהיכא דאין הספק נופל בחיוב ופטור מהמצוה, דהחיוב הוא ודאי, רק שהספק הוא בעשיית המצוה, אם בעשייתה נפטר מידי חיובו או אין עשייתה פוטרו מידי חיובו. אין עשייתה מצוה כלל, כיון שאין מתקן עצמו בעשייתה שנשאר בספק לעולם אם קיים המצוה, שפיר גם כאן ליכא למימר שהקריבו מספק, דכיון שהספק הוא בגוף עשיית המצוה אם יוצא בה ידי מצותו אינו מצוה כלל וממילא אינו מתיר את החדש כלל:", + "אמנם מה נעשה, כיון שהר\"ן ז\"ל לא תי' כן בהך דאתרוג בשביעי אסור ובשמיני מותר, על כרחך דלא סבירא ליה לחלק בהכי, וללחום עם הר\"ן ז\"ל בסברא בעניותין אפקירותא היא ומי ירום ראש בזה, והא ודאי דחיק לומר שבאמת גם הר\"ן ז\"ל סובר שאפילו היה מדאורייתא אינו נוטלו ביה\"ש, כסברא הנ\"ל משום שאין הספק בחיוב ופטור המצוה אלא בקיום המצוה ונשאר בספק לעולם, ורק משום דקושטא דמילתא הכי הוא שאינו אלא דרבנן תי' ברווחא דהוי ספיקא דרבנן. דודאי לא הוי שתיק הר\"ן ז\"ל מזה, שהרי הוא נפקא מינה לדינא אם מחויב ליטול ביה\"ש דיום ראשון כשלא נטל כל היום כולו:", + "ולא עוד הרי באמת תירוץ הר\"ן ז\"ל אינו מרווח כל כך, דמה בכך דהוי ספיקא דרבנן הא איתחזק חיובא, והיכא דאיתחזק גם ספיקא דרבנן לחומרא, כמו שביאר הש\"ך ביו\"ד (סימן קי סעי\"ק סג אות כ) יעו\"ש. ובאמת הכרתי ופלטי בבית הספק שלו הרגיש בזה, והוכיח באמת דספק דרבנן הוי לקולא אפילו נגד חזקה, אכן כבר השיגו הגאון בעל חות דעת והסכים לדעת הש\"ך, מיהו גם תירוץ החות דעת שתי' וזה לשונו ז\"ל דהתם היינו טעמא, כיון דנטילת לולב הוא איסור דרבנן לא דחינן איסור דרבנן מקמי ספיקא, כמ\"ש הרשב\"א והר\"ן בטעם שאינו נוטל לולב בשמיני מספק, מטעם דלא דחינן טלטול דרבנן מקמי ספיקא יעו\"ש, גם כן לא הבינותי בעניי, כיון דמחויב ליטול מספק הוי ליה מצוה, וכל שהוא לצורך מצוה לא גזרו עליו בין השמשות ואין כאן דחיית איסור כלל:", + "ובעניותין נראה העיקר בביאור תי' הר\"ן ז\"ל, דהגם דודאי היכא דבחזקת חיוב קאי גם ספיקא דרבנן לחומרא, מיהו הני מילי היכא שנופל הספק בחיוב ופטור המצוה, כגון ספק כבר נטל לולב ונפטר מחיובו ספק לא נטל ועדיין בחיובו עומד, בזה הגם דספיקא דרבנן הוא, מחויב ליטול מספק ליפטר מידי חיובו, שהרי בחזקת חיוב בנטילת לולב קאי, ונטילה זו מוציאו מידי חיובו. אבל היכא שאין הספק נופל בחיוב ופטור המצוה, אלא בקיום המצוה אם בעשייתה יפטר מידי חיובו או לא, כגון הכא שודאי לא נטל עדיין הלולב, אלא שהספק הוא מחמת שהוא ביה\"ש אם יפטר ידי חיובו בנטילה זו אם לא, והרי אף אם יטול מספק לא יפטר ידי חיובו בודאי, וישאר בספק לעולם שמא לא יצא ידי חובתו בנטילה זו, והוא מעוות לא יכול לתקן, בזה לא שייך לחייבו שיטול מספק משום חזקת חיוב נטילת לולב, כי בחיוב נטילה זו לא נתחזק מעולם, שהרי לא נתחזק בחיוב נטילת לולב אלא בנטילה הפוטרתו ידי חיובו בודאי, אבל נטילה שאינה פוטרתו ידי חיובו לא נתחזק מעולם, ועיין תוס' גיטין (ב: ד\"ה עד) כן נראה ברור עומק ביאור תי' הר\"ן ז\"ל והוא ממש כסברא הנ\"ל:", + "והנה כי כן שעל כרחך הר\"ן ז\"ל בתירוצו נחית לסברא הנ\"ל, למה ליה דקאתי עלה משום דלולב כל שבעה דרבנן, הא בלאו הכי הרי לפי סברא הנ\"ל בפשטות ניחא, דכל הספק הוא בקיום המצוה אם יפטר בעשייתו ידי מצותו אם לא מחמרינן מספק, אלא על כרחך דלא מהני הך סברא, אלא לענין דלא הוי בחזקת חיוב דבחיוב נטילה כזו שאינה פוטרתו ידי חיובו בודאי לא נתחזק מעולם, והוי ספק שקול ובדרבנן לקולא. אבל דיועיל סברא זו לפטרו אפילו בספק דאורייתא הא לא אמרינן, ולהכי אם היה לולב כל שבעה דאורייתא היה מחויב ליטול ביה\"ש כשלא נטל כל היום, דבדאורייתא ספק שקול נמי לחומרא. ובקושטא ביום ראשון כשלא נטל כל היום מחויב ליטול ביה\"ש משום ספיקא. וסוגיא דר\"ה הנ\"ל דדייק מעומר שהקריבו ישראל בכניסתן לארץ, דקים להו, על כרחינו צריכין להרכין ראש לתי' הגאון כרתי ופלטי ז\"ל, דאי משום ספיקא מהני הך סברא אלא לענין דלא הוי בחזקת חיוב דבחיוב נטילה כזו וצ\"ע, ויש לחלק ועיין תוס' גיטין (כח:) ותוס' נדה (ע.):", + "ומעתה מאחר שמבואר להדיא מדברי הר\"ן ומרבותינו גדולי האחרונים ז\"ל הפרי מגדים והכרתי ופלתי וחות דעת ז\"ל, יעו\"ש בבית הספק שלו, דגם כשהספק נופל בקיום המצוה אם נפטר כלל בעשייתו ידי חיובו, ג\"כ ספיקא לחומרא, הגם שאינו מתקן עצמו בודאי וישאר בספק לעולם מי ירום ראש ללחום עמם בסברא:", + "ובפרט שבאמת מצד הסברא הישרה אין לחלק בזה כלל, דודאי החיוב על האדם למיעבד כל טצדקי דמצי למיעבד אפילו על צד הספק, שמא יכוין לקיים מצות בוראו וכ\"ש במצות עשה, דגם לדעת הרמב\"ם ז\"ל ספיקא מדאורייתא לחומרא, עיין כו\"פ (סי' טז סק\"ג) ואפילו בספק ספיקא כמבואר בתשובות מוצל מאש (סי' יג) יעו\"ש, ואפילו במצות עשה דרבנן יעו\"ש. וא\"כ פשיטא כשיש חיוב מצוה על האדם ואין בידו לקיים אלא על צד הספק, מחויב לקיים, הגם שיש ג\"כ צד ספק בעשייתו שמא אינו מקיים בעשייתו זו המצוה, כי מה לו לאדם הרוצה לקיים את מצות ה' וחרד על דבריו אם יגיע לידי בירור באיזה צד או זמן שיודע לו שקיים המצות או לא יודע לו לעולם. והמחלק בזה, הוא שכל גס, בזה אין שום נפקותא רק לשכיר הבא לתבוע שכרו צריך לדעת ברור אם קיים או לא קיים, שירא שכשיתבע שכרו ישיב לו אדונו לא קיימת כלל את מצותי. אבל העובד את הש\"י מאהבה שלא ע\"מ לקבל פרס, כמאמרם ז\"ל אל תהיו כעבדים המשמשים את הרב על מנת לקבל פרס, אין לו שום נפקותא בזה וגם הספק חביב אצלו אולי יקיים בזה מצות השי\"ת:", + "ובפרט שבאמת גם כשמקיים מצוה בספק מקבל שכר, ובזה ביארנו לשון התורת כהנים (ויקרא דיבורא דחובה פי\"ב ברייתא ח) ולא ידע ואשם ונשא עונו רבי עקיבא אומר האוכל חלב מביא חטאת בסלע, ספק אכל ספק לא אכל מביא אשם תלוי בשתי סלעים. אם כך ענש למי שבא לידו ספק עבירה על אחת כמה וכמה שישלם שכר לעושה מצוה ע\"כ, וביאור ברייתא זו נפלא לכאורה, דמאי רבותיה דשכר זה דצריך ללמוד ולומר אם קנס לחוטא שני סלעים קל וחומר שיתן שכר לעושה מצוה פשיטא דעושי מצוה שכרן מרובה. והגאון מהר\"ץ מדובנא ז\"ל הגיה שצ\"ל על אחת כמה וכמה שיענוש את המזיד. אבל מלבד כי שבח ותהלה להש\"י שאנו בעניותין אין דעתינו נוחה להגיה, אין הגהתו ז\"ל מובנת דא\"כ הוי הך ברייתא כעין הך ברייתא דלעיל מינה מילתיה דר\"י הגלילי יעו\"ש:", + "אכן נראה לבאר, דהכי קאמר האוכל חלב מביא חטאת בסלע ספק אכל ספק לא אכל מביא אשם תלוי בשתי סלעים, הרי שספק חמור מוודאי, והיינו דכמו שנתבאר אצלינו מכבר במקום אחר מדברי הזוה\"ק דשוגג גרע ממזיד, כי המזיד יכול להיות שאין החסרון בשורש רק במקרה מהסתת היצר, אבל השוגג הוא בא ממה שנמצא בו חסרון בשורש כדכתיב גם בלא דעת נפש לא טוב (עיין מי השלוח ח\"א פ' משפטים ד\"ה והאלקים) כמו כן בשוגג עצמו הספק קשה מן הודאי, שהספק מורה על חסרון בשורש נפשו, שהרי יודע הוא שחלב אסור ולא חשב להיות שוקל בפלס דרכיו להיות זריז וחרד לעשות מעשיו מבוררים בדעת וחשבון, ולזה ענשו קשה יותר מן הודאי. ומזה למד קל וחומר לשכר עושי מצוה ג\"כ, שהגם שבכמות ודאי מצוה מבוררת גדולה יותר ממצוה מסופקת, אכן באיכות מי שזריז וחרד לקיים מצות הש\"י אפילו בספק זה מורה גודל חביבות מצותיו ית' אצלו ביותר מבמה שמקיים מצוה ודאית ולהכי שכרו מרובה יותר (עיין תפארת יוסף מסכת תענית (לד.) ד\"ה אתקין):", + "שוב מצאתי שהראב\"ד ז\"ל בפירושו לתורת כהנים (שם) פי' כעין שפירשנו, וזה לשונו הקדוש, רבי עקיבא אומר האוכל חלב מביא חטאת בסלע ספק אכל ספק לא אכל מביא אשם תלוי בשתי סלעים, תמיה אני מפני מה החמירה תורה בספק חלב יותר מן הודאי שהודאי כפרתו בסלע והספק בשתי סלעים, ועוד לענין הטובה כלום יש מעלה בספק מצוה יותר מן הודאי ולמה הזכיר העונש יותר מן הודאי. ואפשר כי מפני החרטה וכח התשובה הוא. כי היודע שחטא ודאי, מאד הוא מצטער בנפשו ומתחרט על פשיעתו ומתודה על חטאו, וכח התשובה גדול למחילתו ולהקל כפרתו. אבל מי שחטא בספק אינו מצטער כל כך ואינו מתחרט ואין תשובתו חזקה, ולפיכך החמיר בכפרתו. ומזה הטעם עצמו הזכיר יתרון עונש הספק מן הודאי, לומר בא וראה כמה הקל המקום מחטאו של זה מפני תשובתו. ואם לחוטא ודאי הועילה התשובה להקל מחצה בכפרתו קל וחומר למי שעושה מצוה מדעתו שהיא מקילה עליו מעונש עונותיו. ואם מי שיבא לידי ספק מצוה שמקילה עליו מעונש עוונותיו מפני שמדה טובה מרובה ממדת פורענות כו' יעויין שם. מבואר מדבריו ז\"ל ג\"כ, דהא דקאמר על אחת כמה וכמה שישלם שכר לעושה מצוה הוא כולל שתיהן מצוה ודאית ומצוה מסופקת, ויליף קל וחומר מתשובה על עבירה ודאית לשכר מצוה ודאית, ומעבירה מסופקת לשכר מצוה מסופקת. וסברת הראב\"ד ז\"ל במה שהחמירה תורה בספק חלב יותר מן הודאי מבוארת ג\"כ בת' רבינו יונה ריש ברכות יעו\"ש:", + "ואנו תמיהים על המגיהים ז\"ל בתורת כהנים כנ\"ל, היאך העלימו עין, דכעין ברייתא זו שנויה ג\"כ באבות דרבי נתן (פ\"ל) רבי מאיר אומר כל העובר עבירה אחת בספק מעלה עליו הכתוב כאילו עשאו בודאי. כיצד אדם חוטא ונודע לו חטאו מביא חטאת בסלע ועשירית האיפה בפונדיון. ספק חטא ספק לא חטא מביא אשם בשתי סלעים. וכי איזה מדה מרובה מדה טובה או מדה פורענות הוי אומר מדה טובה. והרי דברים ק\"ו אם מדת פורענות מעוטה העובר עבירה בספק מעלה עליו הכתוב כאילו עשאה בודאי ק\"ו למדת הטובה מרובה ע\"כ יעו\"ש, הרי מבואר להדיא כגירסת הברייתא שלפנינו בתורת כהנים ובברייתא דאבות דרבי נתן אין מקום כלל להגיה כפי הגהתם ז\"ל:", + "ודאתאן עלה דמבואר מהך ברייתא דתו\"כ, ומברייתא דאבות דרבי נתן, דמצוה מסופקת מחויב האדם לקיימה ושכרה מרובה:", + "ובזה ביארנו הש\"ס במס' חולין (ז.), רבי פנחס בן יאיר הוה קאזיל לפדיון שבויין פגע ביה בגינאי נהרא א\"ל גינאי חלוק לי מימך ואעבור בך, א\"ל אתה הולך לעשות רצון קונך ואני הולך לעשות רצון קוני אתה ספק עושה, ספק אי אתה עושה, אני ודאי עושה, א\"ל אם אי אתה חולק גוזרני עליך שלא יעברו בך מים לעולם, חלק ליה כו' יעו\"ש, והדבר מתמיה וכי באלמות בא נגדו ולמה אמר לו אם אי אתה חולק גוזרני עליך שלא יעברו בך מים לעולם, הרי יפה השיב לו גינאי נהרא לרבי פנחס בן יאיר וכדין אמר לו, וביותר לפי מה שכתבו התוס' שרבי פנחס היה מחשב כך בלבו, משמע שהיה שוקל בעצמו פלס המשפט מי ידחה לפני מי ובאיזה טענה נצחו בלבו:", + "אכן באמת תשובת רבי פנחס בן יאיר תשובה נצחת היא, ובזה שהשיב לו גוזרני עליך שלא יעברו בך מים לעולם, בזה עצמו הוא נכלל התשובה. שבזה השיב לו מאחר שהוא יכול לגזור עליו שלא יעברו בו מים לעולם, מוכח מזה ששורשו גדול משורשו, והיינו שזה הכח שצדיק גוזר והקב\"ה מקיים לא נמצא בצבא מעלה:", + "והיינו שהוא לא נברא אלא לעשות רצון קונו בדבר שהוא ודאי עושה שהוא אינו בעל בחירה. אבל הוא נברא לעשות רצון קונו אפילו בדבר שהוא ספק אם יעשה אם לא יעשה, ג\"כ מחויב להלוך וממילא הוא גדול מן הנהר. שלאדם מסר הש\"י דעה ובכל מקום שנראה לו מקום שיוכל לעשות רצון קונו צריך לילך, ואף הספק שלו נכנס בקיום רצון הש\"י והטורח הזה על הספק הוא ג\"כ טרחא דמצוה:", + "וכמו שביארנו בחידושנו למס' ברכות (יא.) בשבתך בביתך פרט לעוסק במצוה ובלכתך בדרך פרט לחתן, מכאן אמרו הכונס את הבתולה פטור ואת האלמנה חייב מאי משמע כו' בשבת דידך ובלכת דידך הוא דמחייבת הא דמצוה פטירת, אי הכי אפילו כונס את האלמנה נמי, האי טריד והאי לא טריד, אי משום טרדא אפילו טבעה ספינתו בים נמי כו', התם טריד טרדא דמצוה הכא טריד טרדא דרשות יעו\"ש. ולכאורה אינו מובן דקארי לה מאי קארי לה, הרי תחילת הסוגיא היא דדריש הא דמצוה פטירת, ומהיכא תיתי למיפטר טבעה ספינתו בים. וביארנו דקא ס\"ד דכי משני האי טריד והאי לא טריד הדר ביה מדרשא דובלכתך בלכת דידך הוא דמחייבת הא דמצוה פטירת, והיינו דהרי עוסק במצוה דפטור כבר נפיק מבשבתך. ובלכתך פרט לחתן היינו דממעט ליה משום טרדא שמחשב על עסק בתולים שיעשה באופן שיהיה בעילתו מצוה שישיר הבתולים, א\"כ הטרדא בעצמה אינה המצוה, ומ\"מ ממעט ליה דפטור משום דטריד ואינו יכול לכוין, ולהכי פריך א\"ת אפילו טבעה ספינתו בים נמי, ומשני התם טריד טרדא דמצוה הכא טריד טרדא דרשות, היינו דמשום טרדא ליכא למיפטר, דבאמת כל מיני טרדות יכול האדם לסלקם ממנו ולכוון דעתו ולקרות שמע, ולהכי בטבעה ספינתו בים אף שהוא מוטרד צריך להסיר הטרדא, אבל בחתן טריד טרדא דמצוה והיכא דטריד טרדא דמצוה גם הטרדא עצמה היא מצוה, ואינו צריך להסיר ממנו הטרדא ע\"כ לשונינו בחידושנו למס' ברכות:", + "הרי דטורח וטרדא וההכנה להמצוה, הגם שהוא על הספק הוא ג\"כ מצוה. וממילא מוכח ששורשי גבוה משורשך, שגם מה שאני עושה מספק הוא ג\"כ רצון קוני, וממילא אם לא תתבטל מפני לשעה אוכל לבטל כל שורשך ולא יעברו בך מים לעולם שהספק שלי גדול יותר מודאי שלך, שאף אם אלך ולא אעשה ג\"כ היה הלוכי מצוה ואף שהוא מספק:", + "והיינו דתניא במס' ר\"ה (לד:) מצוה בתוקעין יותר מן המברכין, כיצד שתי עיירות באחת תוקעין ובאחת מברכין הולכין למקום שתוקעין ואין הולך למקום שמברכין פשיטא הא דאורייתא הא דרבנן לא צריכי דאע\"ג דהא ודאי והא ספק יעו\"ש. והיינו דגם ההכנה והטורח למצוה על הספק שמא יקיים המצוה, זה עצמו חשוב מצוה, ודוחה מצוה ודאית דרבנן:", + "ומבואר מכל זה דמחויב האדם להכניס עצמו בקיום ספק מצוה. ואין לחלק, דהתם בהך דרבי פנחס בן יאיר ובהך דמסכת ר\"ה, עכ\"פ אפשר שיתברר שיקיים המצוה בודאי, אבל הכא אי אפשר שיתברר לעולם, אבל זה אינו כי לעומת זה הרי התם אפשר נמי שיתברר שבודאי לא יקיים המצוה, והרי הדברים קל וחומר, ומה במקום שיוכל להיות שיתברר בודאי שלא יקיים המצוה, מחויב להכניס עצמו לילך מספק, ומניח בשביל זה ודאי מצוה דרבנן. כ\"ש במקום שלא יוכל לבא לידי בירור שבודאי לא עשה מצוה, אינו דין שמחויב לקיים מספק:", + "ואנו תמיהין, לאשר זה הרב ששמענו שהעיר על דברינו, שמענו שהוא עוסק בספרי הקבלה כנהוג, ולפי העולה על דעתו שאין חובה כלל על האדם לטרוח בקיום מצוה מספק, כי שמא לא יקיים בזה המצוה נמצא שטרח בחנם ולא יקבל על זה שום שכר ולמה יתיגע ויטריח בחנם, ולפי דעתו קבלת השכר הוא רק על מצוה מבוררת קמי שמיא שהיא מצוה באמת, אבל מה שקמי שמיא גליא שאינה מצוה, הגם שהאדם מצדו טרח וכיון לקיים בזה מצות בוראו, יוצא בפחי נפש בלא שום קבלת שכר. א\"כ איך הבין מה שתקנו לנו המקובלים בסדר התקיעות לומר בויהי רצון שבין כל סדר וסדר שיעלו אלו המלאכים היוצאים מן השופר מתשר\"ת ומתש\"ת ומתר\"ת, והיינו שמכל קולות של התקיעות נבראו מלאכים, והיינו כידוע שמכל מצוה שאדם עושה נברא מלאך, כדאיתא במדרש רבה (משפטים פ' לב) ובכמה דוכתי. וכפי דעתו הרי כמה סדרים וקולות שאנו עושין מספק, כמבואר במס' ר\"ה (לג: לד.) יעו\"ש בתוס', והרי קמי שמיא גליא אותן הקולות המיותרים שאין בהם מצוה, ומאין מקור מציאות המלאכים הספקיים:", + "אכן באמת הדברים מבוארים בזה\"ק (פנחס רלא:) תנן ומשפט עמו ישראל דבר יום ביומו. יום ביומו מאי הוא, אלא הני תרי יומין דר\"ה, אמאי תרין יומין בגין דאינון תרי בי דינא מתחברן כחדא דינא עלאה דאיהו קשיא בדינא תתאה דאיהו רפיא ותרווייהו משתכחי. ועל דא לא ידעי הני בבלאי רזא דיבבא ויללותא, ולא ידעי דתרווייהו אצטריכו. יללותא דאיהו דינא תקיפא. תלת תבירין דאיהו דינא רפיא גנוחי גנח רפיא. אינון לא ידעין ועבדין תרוייהו ואנן ידעינן ועבדינן תרווייהו וכלא נפקין לארח קשוט יעו\"ש:", + "וראינו לקצת מפרשים, שכוונת הזוה\"ק לומר שחכמי הש\"ס תלמוד בבלי ח\"ו לא ידעו סוד הענין, והבינו דהא דעבדינן שניהם הוא משום ספק, אבל באמת אינו משום ספק כלל אלא מדינא בעינן שניהם. ובעניותין אין דעתינו נוחה מזה, כי ח\"ו לומר כן שהזוה\"ק יכחיש את הש\"ס בבלי אשר הוא חיינו ואורך ימינו, ועוד הרי אותו הענין והטעם קאמר הזוה\"ק נמי בשני ימים של ר\"ה, והתם ודאי לא עבדינן תרווייהו מדינא שהרי בא\"י במקום ב\"ד באמת לא היו עבדינן אלא יומא חדא, אלא ודאי בעיקר הדבר לא פליג כלל הזה\"ק על הש\"ס, דודאי הא דעבדינן תרווייהו משום ספיקא הוא, אמנם אמיתת ביאור הענין הוא, שאחר שביאר הזוה\"ק דתרי יומי דר\"ה דהוא משום ספיקא, שמא יבאו העדים מן המנחה ולמעלה כדאיתא במס' ביצה (ד: ה.) ובכמה דוכתי, וביאר דבשורש הם אחד בגין דאינון תרי בי דינא דמחברן כחדא דינא עלאה דאיהו קשיא בדינא תתאה דאיהו רפיא ותרווייהו משתכחי, וכמו שמבואר בזה\"ק להלן (שם) דיום הראשון הוא באתכסיא בכסא דינא קשיא וביום השני רפיא, והיינו שכל דין הוא במקום שנעלם אור הש\"י והשגחתו מהבריאה, וזה רומז שיום ראשון של ר\"ה נראה בכסא כדאיתא במס' ר\"ה (ח.), ומזה ההעלמת האור לוקחין ישראל גודל יראה ומוסיפין עוד יום אחד מטעם ספק, ובמה שהאדם מצדו מוסיף ומרבה יראה, בזה מוסיף הש\"י לגלות אהבתו ומדת הרחמים כובשת את מדת הדין, וזה דינא רפיא:", + "ועל זה סיים וקאמר ועל דא, כלומר ומזה הטעם עצמו ג\"כ הוא מה שהסתירו חכמי הש\"ס בבלי, והלבישו ענין התקיעות דעבדינן תרווייהו רק מטעם ספק, ולא רמזו יותר כדרך הש\"ס בבלי שהיה להם כח להעטיף ולהלביש סודות ורזי תורה העמוקים בלבושים קטנים ונמוכים (עיין יסוד החסידות - הקדמה לבית יעקב דף כ\"ד) כדאמרינן במסכת סנהדרין (כד.) במחשכים הושיבני זה תלמוד בבלי, עד שכללות ישראל הפשוטים שאין להם השגה ברזי התורה ולוקחין פשוטי ההלכות מתוך הש\"ס בבלי, אינם מבינים יותר רק דעבדי תרווייהו משום דלא ידעינן, הוא ג\"כ מטעם זה לא רמזו להם יותר כדי שיתאחדו דינא קשיא בדינא רפיא, על ידי שיהיה העבודה מתוך הסתר וספק, שבאמת כל הספיקות יש להם מקום בשורש, כי הש\"י רוצה שישראל יעבדו אותו וישאו אימתו אפונה, ואף דרך כמה הסתרות וספיקות נכללין ברצון הש\"י שרצה שיעבדו אותו מתוך הספק, שאם לא היה רצונו שישראל יעבדו אותו מתוך הספק היה מגלה להם מפורש היאך הוא רצונו, ומתוך שישראל עובדים את הש\"י אף מתוך הספק, מעוררים רחמים יותר גדולים ובזה מתאחד דינא קשיא בדינא רפיא, וכדאיתא בזוה\"ק (אמור צט:) שכל הסדר שזה אחר זה הוא שובר מדת הדין, והוא שמתוך שישראל עובדים את הש\"י מתוך הספק יגדל זכותם וגם דין הקשה יתחלש וישבר, ולזה סיים אינון כלומר פשוטי ישראל האחוזים רק בפשוטי ההלכות שבש\"ס בבלי לא ידעין עד היכן מגיע כח עבודתם ועבדין תרווייהו, ואנן תלמידי חכמים יחידים שבדור שמביטין יותר בסודי התורה, ידעינן שבאמת זה הוא רצונו ית' שיהיה עבודה מתוך הספק, ובזה הספק מכוונין לעומק רצונו ית' ועבדינן תרווייהו, וכלא נפקין לארח קשוט ומינייהו ומינן מתקלס עלאה זה הוא תוכן ביאור כללות דברי הזה\"ק, ובמקומו נתבאר בעזהש\"י אצלינו בפרטות:", + "עכ\"פ מפורש יוצא שמקיום רצון הש\"י אף על הספק זה עצמו הוא מלאך שלוח הש\"י ומקבל שכר על קיום מצוה מספק:", + "והגם דבירושלמי עירובין (פ\"ג ה\"ט) אמרינן רבי בא רבי חייא בשם רבי יוחנן בני אמי נחרו בי וגו', מי גרם לי להיות נוטרה את הכרמים על שם כרמי שלי לא נטרתי מי גרם לי להיות משמרת שני ימים בסוריא על שלא שמרתי יום אחד בארץ, סבורה הייתי שאני מקבלת שכר על שנים ואיני מקבלת שכר אלא על אחת יעו\"ש, ולכאורה משמע מזה שאין מקבלין שכר על הספק, אכן מזה עצמו דקאמר סבורה הייתי שאני מקבלת שכר על שנים, מוכח שמקבלין שכר על הספק, ורק על אלו שהחטא גרם להם בזה אין מקבלין שכר על שניהם, אבל במקום שהאדם עושה מספק שמא יקיים בזה רצון הש\"י, בודאי אין הש\"י מקפח שכרו וכנ\"ל:", + "ובאמת לולא ששמענו לא היה עולה על דעתנו שיסתפק בזה שום בר דעת כלל, כי בעניותנו הדבר פשוט שחובה היא על האדם לקיים מצוה מסופקת, והאריכות בזה אך למותר, וכאשר שמענו השתוממנו על שפלת דורנו ושפלת כבוד התורה והמצות בעוה\"ר, אי לזאת אולי עוד יתעקש המתעקש שאין ראיה מכל אשר נתבאר דהך דחולין (ז.) ודר\"ה (לד:) התם אפשר שיתברר שבודאי יקיים המצוה וחובה הוא להטריח על הודאי, והך דסדר התקיעות שמקבלין שכר גם על הספיקות היינו משום שהועילו בהמצוה שע\"י קיום הספק נפטר ודאי מחיובו, אבל מצוה מסופקת שגם אחר קיומה עדיין הספק במקומו עומד, אם נפטר מחיובו אין חובה על האדם לקיימה, ודלא כהר\"ן וכל הני גאונים האחרונים שהבאנו, וגם הראיה מהתו\"כ ידחה בהחזיקו בקרנות המגיהים והראיה מאבות דר\"נ ג\"כ ידחו בקש, לזאת מוכרחין אנו להאריך קצת בזה ולברר הענין שיוקבע בלב ישראל אהבת התורה והמצות אפילו ספיקיהם, וכמו שנתבאר בעזהש\"י בראיות הרבה ברורות ומוכרחות:", + "א ממה דתנן במס' יבמות (צח:) חמש נשים שנתערבו וולדותיהן הגדילו התערובות ונשאו נשים ומתו ארבעה חולצין לאחת ואחד מיבם אותה הוא ושלשה חולצין לאחת ואחד מייבם, נמצאו ארבע חליצות וייבום לכל אחת ואחת וגרסינן עלה בגמרא מאי היא ושלשה חולצין לאחת דלא תימא ליבמינהו חד לכולהו אלא כל חד וחד מיבם חדא דלמא מיתרמיא ליה דידיה יעו\"ש:", + "ולכאורה, כיון שחשו חכמים שיקויים מצות יבום, אמאי באמת לא ליבמינהו חד לכולהו, דאז עכ\"פ יקוים מצות יבום ודאי באחת מהם, מה שאין כן כשכל חד וחד מיבם לחדא, שאינו מקוים מצות יבום בכולם, רק בספק רחוק דלמא כל חד וחד מתרמי' ליה דידיה שהוא נגד הרוב, דהא רובא לאו דידיה נינהו, והניחא אי אמרינן דגם מצוה מסופקת אם יוצא בקיומה ידי חיוב מצותו, הגם שלא יתברר לעולם, מחויב האדם לקיים מספק, שפיר יש לומר דעדיף להו לרבנן שיהיו כלהו מקיימים מצות יבום מספק, ממה שלא יתקיים מצות יבום רק בחדא, הגם שיהיה בודאי דספק מצוה דכולהו עדיף ממצוה ודאי דחדא. אבל אי אמרת דספק מצוה כהאי גוונא שלא יתברר לעולם שיצא ידי מצותו בקיומו לא חשיב מצוה כלל, ואין האדם מחויב לקיימה כלל, א\"כ כשמיבם כל חד וחד לחדא אע\"ג דמספקינן דלמא כל חד וחד מתרמי' ליה דידיה, ליכא קיום מצות יבום כלל. דהרי ספק זה לא יתברר לעולם אם יצא בזה ידי חיוב מצותו, וטפי הוי להו לתקוני, ליבמינהו חד לכולהו דהיה ודאי מקוים מצות יבום עכ\"פ בחדא, אלא שמע מינה מהאי סוגיא דגם ספק מצוה כהאי גוונא מחויב לקיים וחשיב מצוה, ועיין ים של שלמה ובספר ערוך לנר ביבמות (שם), וגם לפי דבריהם מבואר מהך סוגיא, דגם ספק מצוה כהאי גוונא מחויב האדם לקיים יעו\"ש, ובחידושינו למס' יבמות (שם) הארכנו:", + "ב ממה דגרסינן במס' שבת (סט:) אמר רב הונא היה מהלך במדבר ואינו יודע אימתי שבת, מונה ששה ימים ומשמר יום אחד חייא בר רב אומר משמר יום אחד ומונה ששה כו' יעו\"ש, ואם איתא דמצוה מסופקת אם יוצא בקיומה ידי מצותו אם לא אינו מחויב לקיימה, אמאי מחייבינן ליה הכא לשמר יום אחד מתוך שבעה, הא גם בשימורו לא יתברר לעולם אם יום השבת שומר ויצא ידי מצותו, או אם יום החול שמר ולא יצא ידי מצוותו וממילא אינו מחויב לקיים כלל:", + "ואין לומר, דשאני הכא דצריך לשמר יום אחד משום ספק איסור עשיית מלאכה בשבת, וספק איסורא ודאי לחומרא, דזה אינו, דהרי באמת אסור בעשיית מלאכה בכלהו יומי משום ספק, ואינו עושה אלא כדי פרנסתו משום פקוח נפש, וכדמסיק עלה בסוגיין אמר רבא בכל יום עושה לו כדי פרנסתו ואפילו בההוא יומא, וכדפסק הרמב\"ם ז\"ל בה' שבת (פ\"א הכ\"ב) ובטור וש\"ע א\"ח (סי' שד\"ם סעיף א') יעו\"ש, וא\"כ לענין איסור עשיית מלאכה משום ספק כל הימים שוים ואינם חלוקים. והא דקאמר ומשמר יום אחד היינו בקידושא ואבדלתא כדמסיק התם וההוא יומא במאי מינכר ליה בקידושא ואבדלתא, כמו שפסק הרמב\"ם ז\"ל (שם) מונה מיום שטעה ששה ומקדש שביעי ומברך בו ברכת היום ומבדיל במוצאי שבת יעו\"ש, והיינו דבקידושא ואבדלתא ליכא למיחייביה כולהו יומי משום ספיקא, משום דקידוש היום הוא מדאורייתא, כמו שהקשה הראש יוסף בחידושי שבת (שם), דזה אינו, דהרי כשיקדש כל יום ויום ליכא מצות קידוש כלל, דהרי יהיו כל הימים שוין, ומצות קידוש הוא שיקדש השבת שיהיה חלוק וניכר משאר הימים, וכיון שכן הרי הא דמשמר יום אחד אינו אלא משום מצות קידוש היום ולא משום ספק איסור עשיית מלאכה, ואמאי מחייבינן ליה כלל בזה, הרי גם כשמשמר יום אחד בקידושא ואבדלתא אינו מתברר לעולם אם קיים באמת מצות קידוש היום, שהרי תמיד הוא בספק שמא יום חול קידש ולא איתרמי ליה שבת כלל, אלא ודאי דגם מצוה מסופקת אם יוצא בקיומה ידי מצותו, ג\"כ מחויב לקיימה מספק:", + "והגם שהתוס' (שם) כתבו עושה כדי פרנסתו אבל להלך יכול כל מה שירצה רק ביום שמשמר כו' יעו\"ש, וא\"כ יש לומר דמשמר יום אחד משום חשש ספק איסור תחומין, אכן הרי סיימו התוס' בשם הרב פור\"ת דאפילו ביום שמשמר הולך כמו שרוצה יעו\"ש, וכך הוא משמעות כל הפוסקים ז\"ל להלכה, ובפרט לדעת רוב הפוסקים דכל איסור תחומין הוא דרבנן וספיקא דרבנן לקולא, והגם שהרא\"ש ז\"ל הוא סובר דתחומין דרבנן, ומ\"מ כתב בטעם שיכול להלך גם ביום שהוא משמר כמה שהוא רוצה כדי למהר יציאתו מן המדבר, משמע דגם בספק איסור דרבנן מחמרינן בהא, וכן דייק באמת המגן אברהם ז\"ל (שם סק\"ג) דבאמת שאר איסור דרבנן אסור לעשות אף על גב דספיקא דרבנן יעו\"ש, וא\"כ שפיר יש לומר דמשמר יום אחד משום ספק איסור דרבנן, אבל א\"כ תקשה מאי פריך וההוא יומא במאי מינכר ליה, הא מינכר באיסורי דרבנן, דבשאר יומי שרי דספיקא דרבנן לקולא, ובההוא יומא אסור. אלא ודאי דבאמת אי לאו שנויא דקא משני דמינכר ליה בקידושא ואבדלתא לא מצי לשנויי באיסורי דרבנן משום דספק דרבנן לקולא ההוא יומא נמי לישתרי מהאי טעמא, ועיין משנה למלך ה' מגילה (פ\"א ה\"א), להכי מוכרח לתרוצי דמינכר ליה בקידושא ואבדלתא, ורק דאנן השתא לבתר דמשני דמינכר ליה בקידושא ואבדלתא, הוא דאמרינן דבההוא יומא אסור באיסור מלאכה דרבנן, דכיון שמקבל עליו שבת אסור בכל כמו יו\"ט שני, וכמו שביאר המג\"א (שם), וא\"כ שפיר תקשה לא נחייביה באמת בקידוש היום כיון דספק שלא יתברר לעולם הוא אם יוצא בקיומו ידי מצותו, ובקושטא יהיה שרי במלאכה האסורה רק מדרבנן כבכל הימים דספיקא דרבנן לקולא, אלא ודאי דגם מצוה מסופקת בקיומה כה\"ג ג\"כ מחויב לקיים:", + "וידענו, שיש להשיב על זה מלשון רש\"י ז\"ל (שם) בקידושא ואבדלתא לזכרון בעלמא שיהא לו שם יום חלוק משאר ימים ולא תשתכח שבת ממנו ע\"כ, א\"כ יש לומר דהא דמשמר יום אחד באמת אינו משום קיום ספק מצות קידוש היום, דמצוה מסופקת בקיומה כה\"ג אינו מחויב לקיים כלל, והכא מילתא אחריתי הוא לזכרון בעלמא שלא תשתכח שבת ממנו, אבל באמת אינו מובן, חדא דלזכרון בעלמא הוי סגי במה שיאמר ברוך מקדש השבת בלא שם ומלכות, ואלו מלשון בקידושא ואבדלתא משמע כדינא ממש בשם ומלכות, וכמו שמבואר מלשון הרמב\"ם ז\"ל, ומקדש שביעי ומברך בו ברכת היום וכו', והיינו בברכות התפלה ולמה תקנו לברך ברכות לבטלה, דבשלמא משום ספק לא הוי ברכה לבטלה, אבל אי משום זכר בעלמא הוי סגי בלא שם ומלכות, ועוד הא בלאו הכי היאך תשתכח שבת ממנו הא כל יומא ויומא קא עסיק ביה ומידכר ליה לשבת, במה דמיתסר בעשיית מלאכה יותר מכדי פרנסתו, ועל כרחך כוונת רש\"י ז\"ל הוא רק להסביר מה דלא משמר בקידושא ואבדלתא רק יום אחד מתוך שבעה, ולכאורה נהי דכולהו יומי לא מצי משמר בקידושא ואבדלתא מספק מטעמא דאמרן, דכשיקדש בכל יום ויום ליכא קידוש כלל, דהרי מצות קידוש היום הוא שיקדש השבת שיהיה חלוק וניכר שאר הימים וכשיקדש בכל יום ויום הרי יהיו כל הימים שוין, מיהו אכתי כולהו יומי היה ראוי להיות מונה יום אחד ומשמר יום אחד בקידושא ואבדלתא משום ספק מצות קידוש היום, ושפיר הוי קידוש במה שחלוק מיום שלפניו ושלאחריו, לזה הסביר רש\"י ז\"ל דלהכי לא אמרו אלא משמר יום אחד מתוך שבעה לזכרון בעלמא שלא תשתכח שבת ממנו כלומר שמצות שבת הוא יום השביעי, דכיון דלא מצי לקדש כולהו יומי כנ\"ל אוקמוהו איום שביעי משום זכר, אבל ודאי עיקר הדבר שחייבוהו להיות משמר על כל פנים יום אחד מתוך שבעה בקידושא ואבדלתא הוא משום ספק מצות קידוש היום, והיינו כנ\"ל דגם מצוה מסופקת אם יוצא בקיומה ידי מצותו מחויב לקיים מספק:", + "והנה הך סוגיא שנויה ג\"כ בירושלמי שבת (פ\"ז ה\"א) בזה הלשון גדול שנשבה בין העכו\"ם, רב ושמואל חד אמר מונה ששה ועושה שבת וחרנה אמר עושה שבת ומונה ששה רב יצחק בר אלעזר בשם רב נחמן בר יעקב מונה ששה ועושה שבת חמשה ועושה שבת ארבעה ועושה שבת שלשה ועושה שבת שנים ועושה שבת אחד ועושה שבת, אמר רב מנא אין אישתבאי בתלתא הוא עבד בשובתא, רב הוה חייליה לתרין מחזורין הוא עבד שובתא ואין לא לתמוה ויחוש לכל הימים כהדא קידש אשה בעולם רבי יעקב בר אחא איתפלגון רבי יוחנן ורבי שמעון בן לקיש רבי יוחנן אומר חושש לכל הנשים ריש לקיש אמר אינו חושש לכל הנשים תמן יש לו תקנה יכול הוא לישא גיורת יכול הוא לישא משוחררת, הכא מה אית לן תמן אמרין חושש לכל הימים ועושה כדי קיום הנפש ע\"כ:", + "ופירוש הירושלמי נראה, כי שיטת הירושלמי בגדול הנשבה בין העכו\"ם ואינו יודע אימתי שבת שהוא מותר כל הימים במלאכה אפילו יתר מכדי צרכו, וכדמפרש טעמא ואזיל כדבעינא למימר קמן, אלא דמ\"מ הרי בכלל הימים כשלא ישבות כלל הרי בודאי הוא עושה מלאכה בשבת, ועל כרחין צריכין לתקנו שישבות באיזה יום שיהיה וממילא הותרו שאר הימים דתלינן דאותו יום ששובת שבת הוא ושאר הימים המה חול, כהאי דזבחים (עד.) ונפל אחד מהם לים הגדול הותרו כולן דאמרינן הך דנפל היינו דאיסורא יעו\"ש, ופליגי בתקנתא היאך מתקנין ליה רב ושמואל חד אמר מונה ששה ועושה שבת וחרנה אמר עושה שבת ומונה ששה והיינו כדפליגי רב הונא וחייא בר רב בבבלי, אלא דבבבלי דאיירי בהולך במדבר דחושש לכל הימים ואינו עושה אלא כדי פרנסתו, א\"כ לענין עשיית מלאכה כל הימים יום השביעי והששה ימים שוין, נקט ומשמר יום אחד, דרק משמרו בקידושא ואבדלתא, ולא נקט ועושה שבת דלענין השביתה שוה ההוא יומא לשאר הימים, והכא בגדול הנשבה בין העכו\"ם דכל הימים עושה מלאכתו כמו שירצה אפילו יותר מכפי צורכו, נקט ועושה שבת דההוא יומא עושה שבת ממש, הן בשביתה ממלאכה כל עיקר, שהרי יכול להכין לו מאתמול, והן בקידושא ואבדלתא, מיהו תרווייהו סבירא להו דתקנתא דידיה הוא שיעשה שבת יום השביעי, אי לבתר ששה אי מקמי ששה לכל מר כדאית ליה, והיינו דבזה יכול למיתלי ששובת תמיד ביום השבת כדינא, ורב יצחק בר אלעזר בשם רב נחמן בר יעקב פליג על זה דלאו תקנתא הוא דכשם דאיכא לספוקי ולמיתלי דאיתרמי ליה יום השבת ושובת תמיד כדינא, הא איכא נמי לספוקי דלמא איתרמי ליה יום חול דכל דפריש מרובא פריש, וא\"כ תמיד הוא עושה מלאכה בשבת, ולזה קאמר דתקנתא דידיה הוא מונה ששה ועושה שבת חמשה ועושה שבת כו', דבזה עכ\"פ בכלל השבתים ששובת ודאי איתרמי ליה שבת אחד ששבת כדינא. ועל זה פריך רב מנא אין אישתבאי בתלתא הוא עביד בשובתא, כלומר הוא עושה מלאכה בשבת וכל הששה שבתות ששובת לא איתרמי ליה שבת, ומאי עדיפתיה דתקנתא דרב נחמן בר יעקב מדרב ושמואל, הרי גם בתקנתא דרב נחמן בר יעקב איכא לספוקי שמא בשלישי בשבת אישתבאי וכל שבתותיו ששובת הם בימי החול, ומשני רב הוה חייליה לתרין מחזורין הוא עביד שובתא, כלומר יפה הוא כחו בזה מדרב ושמואל במה דעכ\"פ בשני מחזורין היינו בשני הקיפים, דהרי אחר שמונה אחד ועושה שבת חוזר ומונה ששה ועושה שבת חמשה ועושה שבת כו' ובשני מחזורין ודאי איתרמי ליה שבת אחד שעשה שבת כדינא אפילו אי בתלתא אישתבאי.", + "והקרבן עדה הקשה הא אי אישתבאי ביום ו' אפילו לתרין מחזורין אינו עולה לו יום אחד שבת יעו\"ש, ולא קשיא מידי דממילא מובן דעכ\"פ בארבעה מחזורין ודאי יתרמי ליה שבת אחד כדינא והירושלמי לא חש להאריך בזה, כיון דממילא הוא מובן, גם מה שפירש בלשון רב הוה חייליה כו' הוא שיבוש ואינו מובן כלל יעו\"ש, ופריך ואין לא לתמוה ויחוש לכל הימים, כלומר וכי אין לתמוה למה לא יחוש כל הימים שיהיו כל הימים אסורים בעשיית מלאכה משום איסור שבת דהא איקבע איסורא, וכהדא דרבי יוחנן אמר חושש לכל הנשים ומשני תמן יש לו תקנה כו' הכא מה אית לן, כלומר מה תקנה יש לו הרי פקוח נפש הוא אם תאסרו במלאכה כל הימים תמן כלומר בבבלי גבי הולך במדבר אמרין חושש לכל הימים ועושה כדי קיום הנפש והיינו בהולך במדבר שסופו להגיע לישוב ועל זמן מה יכולין להטיל עליו חומר זה שיעשה רק כל יום כדי קיום הנפש של אותו יום, אבל בנשבה לבין העכו\"ם שאין מניחין אותו לצאת אם נטיל עליו חומר זה שלא יעשה בכל יום רק כל יום כדי פרנסת היום בצמצום, הוי ליה פקוח נפש דהרי בכלל כמה ימים אינו מוצא להשתכר, וכמה ימים שאינו יכול לעשות מלאכה והוי פקוח נפש אם נטיל עליו חומר זה, היכי מיתחזי לן להשוות סוגיות שני התלמודים הירושלמי והבבלי דלא פליגי אהדדי, אמנם מה שלא הובא בפוסקים דין הירושלמי בגדול הנשבה בין העכו\"ם, נראה דכיון דהוא מילתא דלא שכיחא, סמכו על פשיטות הדבר דודאי הוי פקוח נפש, וידוע דפקוח נפש דוחה שבת, וכיון דפשיטא דכל הימים עושה כמה שרוצה, ממילא מובן דביום ששובת שובת לגמרי דהרי יכול להכין מאתמול:", + "אמנם בענין פלוגתייהו דרב ושמואל ורב נחמן בר יעקב, נראה פשוט מדלא מייתי בש\"ס בבלי דעתיה דרב נחמן בר יעקב, אידחי ליה מהלכה לגמרי אפילו בגדול שנשבה בין העכו\"ם:", + "והגם שיש לומר דעד כאן לא פליג רב נחמן בר יעקב אתקנתא דרב ושמואל אלא בגדול שנשבה בין העכו\"ם דשרינן ליה לעשות מלאכה כמה שירצה כל הימים, להכי לא ניחא ליה תקנתא דמונה ששה ועושה שבת או עושה שבת ומונה ששה דחייש כנ\"ל דלמא איתרמי ליה יום חול ועושה תמיד מלאכה בשבת, וניחא ליה טפי לתקוני מונה ו' ועושה שבת ה' ועושה שבת כו' וחוזר חלילה, דעכ\"פ ודאי יתרמי ליה דישבות שבת אחד כדינא, אבל בהולך במדבר דלא שרינן ליה כל ימיו אלא כדי חייו, וגם בההוא יומא דמשמר ג\"כ שרינן ליה מלאכה כדי חייו, וא\"כ כל ימיו שוין, ורק דמשמר יום אחד בקידושא ואבדלתא בהא גם רב נחמן בר יעקב מודה דעבדינן כתקנתא דרב ושמואל, וא\"כ אין ראיה כלל מהא דלא מייתי בש\"ס בבלי הא דרב נחמן בר יעקב, דהא בש\"ס בבלי בהולך במדבר מיירי ובהולך במדבר גם רב נחמן בר יעקב כרב ושמואל סבירא ליה, ושפיר יש לומר דבקושטא בגדול שנשבה בין העכו\"ם הילכתא כרב נחמן בר יעקב דבתרא הוא:", + "אבל א\"כ הוי להו להפוסקים ז\"ל להביא דינא דירושלמי בגדול שנשבה בין העכו\"ם ולמיפסק כרב נחמן בר יעקב, אלא ודאי דפסיקא להו להפוסקים ז\"ל דלית הלכתא כרב נחמן בר יעקב, להכי לא הוצרכו להביא דינא דירושלמי לרוב פשיטתו, ולפי שהוא מילתא דלא שכיח כנ\"ל:", + "ולמה דאתאן עלה לענין ספק מצוה, הנה מכאן ראיה מבוררת דמחויב לקיים מצוה מספק, הגם שלא יתברר לעולם אם יצא בקיומו ידי מצותו, דבאמת יש להבין אמאי לא פסקינן כרב נחמן בר יעקב, דכיון שיש לפנינו שני דרכים או להורות ליה שיתנהג כחשבון רב ושמואל שיוכל להיות שיקיים כל השבתות כדינא ויוכל להיות שלא יקיים אפילו שבת אחד כדינא, או להורות ליה שיתנהג כחשבון רב נחמן בר יעקב ואז יקיים ודאי איזה שבתות כדינא ורק שודאי לא יקיים איזה שבתות כדינא, לכאורה נכון יותר שיתנהג באופן שודאי יקיים איזה שבתות, מלהתנהג באופן שאפשר שאינו מקיים אפילו שבת אחד כדינא, וצריך לומר שסברת ההלכה הוא שמוטב יותר להכניסו בספק השקול שיקיים כל שבתותיו בספק שקול, מלהכניסו לודאי קיום שיקיים איזה שבתות בודאי, אכן לא יוכל להעלות הספק על כולם, שהרי יהיה ברור שיש כמה שבתות שאינו מקיים כדינא, ולהכי תפסו להלכה כרב ושמואל בירושלמי וכרב הונא וחייא בר רב בבבלי, דכשעושה כרב הונא מעלה הספק שקול על כל השבתות ששובת:", + "ואם איתא דספק מצוה כהאי גוונא שלא יתברר לעולם אם יצא בקיומו ידי מצותו אין בקיומו מצוה כלל, ואינו מחויב לקיים כלל, א\"כ איך שבקינן קיום שבת אחד ודאי מפני קיום ספק שקול דכמה שבתות, הרי במה שמקיים בספק שקול כל שבתותיו אין בקיומם מצוה כלל כיון שלא יתברר לעולם אם יצא בקיומו ידי מצותו כלל, ובמה שמקיים שבת אחד ודאי ברור שיש בקיומו מצוה ואיך דחינן מצוה מפני שאינו מצוה, אלא ודאי דמחויב האדם לקיים מצוה מסופקת ואפילו שלא יתברר לעולם אם יצא בקיומו ידי מצותו חשיב מצוה, ושפיר דעדיף לן שיעלה הספק שקול על כל שבתותיו ששובת דאיכא קיום מצוה בכל שבת ושבת ששובת משיתנהג כחשבון רב נחמן בר יעקב, דהגם דיקיים איזה שבתות בודאי כדינא אבל הרי יודע ברור שכמה שבתות אינו שובת כדינא, ועדיף קיום כל שבתותיו בספק מקיום שבת אחד ודאי:", + "והיינו דתנינן בזוה\"ק (קרח קעט:) לא זזה שכינה מישראל בכל שבתות וימים טובים ואפילו בשבתות דחול יעו\"ש, ופי' הגאון בעל משנה למלך ז\"ל בספרו היקר פרשת דרכים (דרך עצב דרוש כג) בשם אביו הגאון ז\"ל, שהכוונה הוא על ההולך במדבר ואינו יודע אימתי שבת שמונה ששה ימים ואח\"כ שבת, שאע\"פ שיכול להיות שהיום ששובת הוא חול גמור, אפילו הכי לא זזה אז שכינה מישראל יעו\"ש, והיינו דאפילו הוא חול הוי שביתתו מצוה דקיום מצוה מספק חשיב מצוה:", + "ג וכן משמע מהאי דמס' חולין (יא. ושם) דשקיל וטרי טובא מנא הא מילתא דאזלינן בתר רובא, ולא מייתי כלל מהא דקרבנות ציבור דחי שבת ולא חיישינן שמא טרפה היא ובמקום נקב שחיט, והתוס' (שם ד\"ה אבל) כתבו דמהא ליכא למילף, דיש לומר דגם מצוה מספק דוחה שבת כמו ספק פקוח נפש דדחי שבת יעו\"ש, והא תינח אם בעלמא סברא פשוטה היא דגם ספק מצוה כהאי גוונא שלא יתברר לעולם אם יצא בקיומו ידי מצותו, מ\"מ רמיא עליה חיובא לקיים מספק שפיר לא מצינן למילף מהכא דאזלינן בתר רובא, דיש לומר דלעולם לא אזלינן בתר רובא, רק דבקרבנות ציבור גלי קרא דגם ספק מצוה דחי שבת. אבל אם בעלמא הסברא הפשוטה היא דאינו מחויב לקיים כלל מצוה מסופקת, כה\"ג שלא תתברר לעולם אם יצא בקיומו ידי מצותו, שפיר אית לן למילף מהכא דאזלינן בתר רובא, דטפי ניחא למילף דאזלינן בתר רובא, דגם הסברא נותנת כן מלמימר דגלי קרא בקרבנות ציבור דגם ספק מצוה דוחה שבת, מה דבעלמא לא חשוב מצוה כלל ואינו מחויב לקיים אלא ודאי, דסברא הפשוטה היא דגם ספק מצוה כה\"ג חשוב מצוה ומחויב לקיימה, ושפיר יש לומר דהוי דומיא דספק פקוח נפש דדחי שבת:", + "ד וכן מבואר מהאי דירושלמי מס' חלה (פ\"ב ה\"א) רבי יונה בעי קמי רבי ירמיה בשעה שנכנסו ישראל לארץ ומצאו קמה כו' כך אני אומר לא אכלו ישראל מצה בליל פסח כו' שניא היא שמצות עשה דוחה את לא תעשה כו', יעו\"ש ובתוס' קדושין (לח. ד\"ה אקרוב) והרי אז לא הוי קים להו בשיעורין, דהרי בימי אבלו של משה נשתכחו שלשה אלפים הלכות כבמס' תמורה (טו: ושם) ושיעורין חד מינייהו כביומא (פ.), והיינו דלא הוו ידעי אי משערין בזית קטן או גדול יעו\"ש, וא\"כ על כרחך דלא הוי אכלי אלא כזית קטן למידחי הלא תעשה דחדש דכזית גדול שמא הוא יותר מכשיעור ואכלי איסור חדש שלא במקום מצוה, דהא סתמא דירושלמי ודאי כרבי יוחנן דחצי שיעור אסור מן התורה ועל כרחך דכזית קטן אכלי, ושפיר ממה נפשך אי שיעורא הוא דחי עשה ללא תעשה, ואי לאו שיעורא הוא משום חדש נמי ליכא, דהגם דחצי שיעור אסור מן התורה היינו משום דחזי לאיצטרופי, אבל הכא לכי מצטרף ליכא איסור חדש דידחה עשה ללא תעשה כמו שביארו גאוני בתראי ז\"ל, והא תינח אי מצוה מסופקת כהאי גוונא שלא תתברר לעולם אם יצא בקיומו ידי חיובו ג\"כ מחויב לקיים וחשוב מצוה, שפיר דדחי ללא תעשה דחדש, אבל אי מצוה מסופקת אם יוצא בקיומה ידי חיובו לא חשיב מצוה ואינו מחויב לקיימה כלל, א\"כ היאך הוי מצי אכלי מצה מחדש בשיעור כזית קטן משום דעשה דוחה לא תעשה, הרי מצד העשה דאכילת מצה ליכא מצוה כלל, כיון דגם בקיומו נשאר בספק אם יצא ידי חיובו, דשמא השיעור הוא בכזית גדול ומצד איסור חדש ודאי אסור מספק, דספיקא דאורייתא לחומרא מן התורה, ואפילו לשיטת הרמב\"ם ז\"ל דכל הספיקות שריין מדאורייתא הכא ודאי אסור, דהא איתחזק איסור חדש, אלא ודאי דגם קיום ספק מחויב לקיים וחשיב מצוה:", + "ה אם ח\"ו ניתן מקום לסברא זו הנפסדת, להקל ראש במצוה המסופקת בקיומה לומר שאינו מחויב לקיימה ואין קיומה מצוה כלל, עמודי התורה והמצוה ירופפו, שהרי כמה מצות שמבואר בש\"ס ופוסקים שחייבים בקיומם בכל תוקף ועוז עד שכופין עליהם ככל מצות ודאית והספק נופל בעיקר קיומם אם יוצאין בקיומם ידי חיובו. ונחשבם אחת לאחת:", + "[א] מצות צדקה ומתנות עניים וכל אביזרייהו, שאם המקבל אינו עני שאין לו מאתים זוז לא יצא זה ידי חיובו, וא\"כ עכשיו דידוע דנפישי רמאין המתרוששים ובכיסם הון רב, כל עיקר קיום מצות הללו המה בספק, ובכל זאת מצינו בכמה דוכתי שכופין ומעשין על הצדקה. והגם שבאמת אמרו במס' כתובות (סח.) בואו ונחזיק טובה לרמאין כו' יעו\"ש, היינו שמזה יש לימוד זכות שלא יהיה נחשב לחטא במה שמעלים עין באקראי, אבל ודאי על המצוה בכללות כופין לקיים הגם שיש ספק בקיומו.", + "[ב] מצות מינוי הדיינים שופטים ושוטרים וגו' ומצות הדיינים בצדק תשפוט עמיתך ושמוע בין אחיכם וכל אביזרייהו, הם ג\"כ תלויים בספק לעולם ולא יצא אל הבירור בשום פנים עכשיו שנתבטלה הסמיכה בעוה\"ר ונתמעטו הלבבות, ואם בימי חכמי הש\"ס אמרינן במסכת סנהדרין רב הונא כי הוי אתי דינא לקמיה הוי מכניף ומייתי עשרה רבנין מבי רב, כי היכי דלמטיה שיבא מכשורא ורב קרי אנפשיה ולואי שתהא יציאה כביאה יעו\"ש, (ועיין בירושלמי ריש מס' סנהדרין), כ\"ש עכשיו בעוה\"ר שאנו עלולין לטעות, ובכל זאת הנה מבואר בכמה דוכתי שבמדינות שבני ישראל מעמידים דבריהם ע\"פ ד\"ת, מצוה לדון ולהורות ולמנות דיינים על זה, אף שהדבר פשוט שאם טעה בדין לא קיים מ\"ע כלל, ועוד עבירת שוגג בידו, אלא שאמרו אין לדיין אלא מה שעיניו רואות, והיינו לענין שלילת העונש על שגגתו אבל ודאי דעכ\"פ לא קיים המ\"ע, וא\"כ מי הכניסו לתגר זה כיון שהמצוה מסופקת בקיומה ולא חשיב מצוה כלל ואינו מחויב לקיימה, ויקבל הרובה את תשובתו שיסיר כתר הרבנות מעל ראשו לפי דברי עצמו, אלא ודאי דגם מצוה מסופקת בקיומה מחויב לקיים וחשוב מצוה.", + "[ג] מצות כתיבת ספר תורה היא מצוה מסופקת דהרי ס\"ת שחסרה אות אחת פסולה לכל המצות האמורות בה, ואנן הרי לא בקיאינן בחסירות ויתירות כדאיתא במס' קדושין (ל.) וא\"כ נאמר דאין אנו חייבין לקיים עשה דכתיבת ספר תורה, כיון שקיום מצוה זו בס\"ת שלנו אינו רק בספק, ולא יצאנו אל הבירור לעולם עד יבא מורה צדק ויורה לנו:", + "הן אמת כי מצאתי להשאגת אריה (סי' לו) שכתב וז\"ל יכולנו לפטור כל העולם ממצות כתיבת ס\"ת בזמן הזה, משום דאפילו בימי האמוראים לא היו בקיאים בחסרות ויתרות כדאיתא בפ\"ק דקדושין, והרי ס\"ת שחסר אות אחת או יתר פסולה, א\"כ אין בידינו לקיים מצוה זו, ואע\"ג דאמר רבה במס' סנהדרין (כא:) מצוה לכתוב ספר תורה משלו יעו\"ש, לאו משום שהיתה מצוה זו נוהגת בימיו, אלא דינא קמ\"ל כמו סדר קדשים דרוש וקבל שכר עכ\"ל יעו\"ש. אבל באמת אנו תמיהים דלפי דבריו א\"כ נפטור עצמינו גם ממצות תפילין ומזוזה, שהרי בכלל כל פרשיות התורה נינהו דלא בקיאים בהו בחסרות ויתרות, והרי גם בהו אות אחת מעכבן. ואין לחלק כמו שמחלק הש\"ס במס' מגילה (יח:) דתורה אסור לכתוב שלא מן הכתב ותפילין ומזוזות שרי, מאי טעמא מיגרס גריסין ופירש\"י שגורות בפי הכל יעו\"ש. א\"כ יש לומר דמהאי טעמא נמי לא חיישינן דנפל בהו טעות בחסרות ויתירות דמיגריס גרסינן ולא משתכחי. אבל זה אינו, דהרי חזינן דבאמת נפל פלוגתא דרבוותא בענין כתיבת תפילין ומזוזות בענין פתוחות וסתומות ובעשיות התגין וכדומה, וממילא אפשר נמי דלא בקיאינן בחסרות ויתרות כבכל התורה, ולא קאמר הש\"ס לחלק בהו משום דמיגרס גריסין, אלא לענין דכשרים שלא מן הכתב דסגי במה דמיגרס גריסין לאומרם בעל פה, ואפילו אינו בקי בחסרות ויתרות כדמוכח מש\"ס דיומא (לז:) וכותב מה שכתב בטבלא כו' בסירוגין יעו\"ש, ובמס' גיטין (ס.), וא\"כ שפיר לדברי השאגת אריה ז\"ל נפטור עצמינו גם ממצות תפילין ומזוזה. ועוד לדבריו ז\"ל גם מצות קריאת התורה אין בידינו, דהרי לא קי\"ל כדעת הר\"מ בתשובה דס\"ת פסולה כשרה לקריאה ואיך יפרנס כולה שמעתא דמגילה וגיטין כמה אמוראי בתראי שעלו לתורה, והרי לדבריו ז\"ל לית לן חיובא בקה\"ת כשם שאין מצוה בכתיבת התורה דמאי שנא, מיהו בזה יש לדחוק כיון דעיקר קריאת התורה מדרבנן הוא מתקנת נביאים שלא ילינו שלשה ימים בלא תורה כדאיתא במסכת ב\"ק (פב.), להכי גם אח\"כ דלא בקיאי בחסרות ויתירות לא בטלוהו להאי תקנתא, דדוקא כשהיא ודאי פסולה הוא דאין קורין בה, אבל משום ספיקא לא בטלו לתקנתא, אבל הא ודאי קשיא לדבריו ז\"ל דמהאי טעמא נמי נפטור עצמינו ממצות תפילין ומזוזה.", + "ונראה ליישב דעת הגאון בעל שאגת אריה ז\"ל דלאו מטעם ספק קאמר יכולני לפטור כל העולם ממצות כתיבת ס\"ת דמחמת דלא בקיאינן בחו\"י הוי כל ספרי תורה שלנו בספק פסול, דמשום הא לא אריא, דגם מספק מחויב לקיים המצוה כדאמרן, אלא מטעם דכיון דלא בקיאינן בחו\"י ודאי ספרי תורה שלנו אינן כתובין כדינא, והיינו דהא אמרינן בש\"ס קדושין (שם) לפיכך נקראו הראשונים סופרים שהיו סופרים כל האותיות שבתורה שהיו אומרים וא\"ו דגחון חציין של אותיות של ספר תורה כו' יעו\"ש, ואלו בספרי תורה שלנו אין וא\"ו דגחון אמצע תורה, ועל כרחך דהראשונים שהיו בקיאים בחו\"י והיו כותבין כדינא והיה בחצי הראשון חסירות או בחצי השני יתירות באופן שהיה וא\"ו דגחון חציין של אותיות, ורק אנו שאין אנו בקיאין לכתוב כדינא בחסירות ויתירות להכי לא הוי וא\"ו דגחון אמצע התורה, ומטעם זה הוא אומר יכולני לפטור את כל העולם ממצות כתיבת ס\"ת, שהרי ספרי תורה שלנו ודאי אינן כתובין כדינא. אכן זה שייך דוקא על כלל ספרי תורה שלנו, דעל כלל הספר כולו הוא ודאי שלא נכתב כדינא, אבל על פרשיות תפילין ומזוזות הוא רק ספק שמא אינם כתובים כדינא מחמת שאין אנו בקיאין בחסירות ויתירות, ושפיר אנו חייבים במצות תפילין ומזוזה דגם מצוה מסופקת מחויב לקיים כדאמרן. אלא דלפי זה חוזר וניעור הקושיא ממצות קריאת התורה, דכיון דספרי תורה שלנו ודאי לא נכתב כדינא היה לנו להיות פטורים ממצות קריאת התורה, וגם בזה יש לדחוק ולומר דדוקא בפסול שאירע במקרה הוא דקי\"ל דאין קורין בס\"ת פסולה, אבל בפסול תמידי מחמת דלא בקיאינן בחו\"י דליבטיל מחמת זה תקנתא דקריאה לגמרי לא רצו לבטל כן נראה נכון לצדד בדעת הגאון בעל שאג\"א ז\"ל, ואם כי לדינא אין דבריו ז\"ל נראין לנו, דלא ניחא לן למימר הכי כלל שכל ספרי תורה שלנו ח\"ו פסולים נינהו, ואי משום דאמרינן שהראשונים היו אומרים וא\"ו דגחון חציין של אותיות של ס\"ת, ועינינו רואות שבספרים שלנו אין זה אמצע תורה. נראה לפע\"ד דמשום זה אין להחליט שספרי תורה שלנו פסולים ח\"ו, דיש לומר דהא דוא\"ו דגחון חציין של אותיות של תורה היינו לחשבון דחשבינן שיש ששים רבוא אותיות בתורה, דהיינו עם אותיות המורכבים ולחשבון זה אפשר גם בספרי תורה שלנו הוי וא\"ו דגחון חציין של אותיות, אלא שאין אנו בקיאין בחשבון זה היאך לחשבו, עכ\"פ אין הכרח מזה לומר דודאי ס\"ת שלנו אינם נכתבים כדינא. מיהו עכ\"פ אין דבריו של השאג\"א ז\"ל מוקשים כל כך כנ\"ל:", + "אולם אם ח\"ו נחזיק בזו הסברא הנפסדת, דכשהספק נופל בקיום המצוה אם יוצא בקיומו ידי מצותו אינו מחויב לקיים ואין קיומו חשיב מצוה כלל ודאי א\"כ יהיו רפוים אצלינו עיקר מצות כתיבת ס\"ת וקריאתה ומצות תפילין ומזוזות.", + "[ד] מצות כהונה לגבי ישראל ככל מתנות כהונה ופדיון הבן ושמיעת ברכת כהנים ומצות וקדשתו, כיון שאין לנו כהן מיוחס, ולזה החמיר בתשובת שאילת יעבץ (ח\"ר סי' קנה) בענין פדיון הבן וז\"ל, ראיתי להזכיר בענין מה שנוהגים הרבה כהנים להחזיר הפדיון, שנכון הוא בעיני וטוב וישר לנהוג כן תמיד, אעפ\"י שכתבו ז\"ל שלא יהא הכהן רגיל בכך, הני מילי בכהנים מיוחסים דידהו אבל בכהני חזקה בעלמא כי האידנא, אע\"ג דלחומרא אזלינן בהו לכל מילי ופרקינן בכורים על ידייהו. משום דלא אפשר באחריני, מיהו להקל לא, דהיינו להוציא ממון האב מספק, נראה שאין כחן יפה להפקיע ממון בחזקתן הגרוע, וכמעט שאני אומר דמדינא צריכין להחזיר, ולפחות כל כהן יחוש לעצמו לפרוש מספק גזל שמא אינו כהן כו', ומשום האי טעמא נראה לי שלצאת ידי כל ספק האפשרי, יש ג\"כ על האב לפדות בכורו מכל כהנים שיוכל למצוא, דלמא מיתרמי ליה כהן מיוחס ודאי כו', דמאי שנא מכל ספיקא דאורייתא ע\"כ יעו\"ש, ולפי סברא הנפסדת דכל שהספק בקיום המצוה אם יוצא בקיומו ידי מצותו אינו מחויב לקיים כלל, א\"כ אדרבה בואו ונצווח ליפטר עצמינו כל עיקר ממצות שמיעת ברכת כהנים וממצות וקדשתו וממצות פדיון הבן, כיון שאין לנו כהן מיוחס רק כהני חזקה, א\"כ כל קיום מצות הללו הם בספק ואין יוצא בקיומם ידי חיובו ומצותו בברור, רחמנא ליצלן מהאי דעתא, ויעזרנו לקיים מצותיו וחקיו ומשפטיו כל הימים:", + "שוב ראיתי שזה הרב, לשון המהר\"ם שיף ז\"ל במס' בבא מציעא (ו:) אטעיא, שעל לשון הש\"ס (שם) ואי ס\"ד ספיקא בעי עשורי לעשר ממה נפשך דאי בר חיובא הוא שפיר מעשר ואי לאו בר חיובא הוא נפטר במנין הראוי, וכתב עלה מהר\"ם שיף ז\"ל, לא ידעתי למה לי הך ממה נפשך, דבשלמא לעיל דקאמר לעולם אין מוציאין ויש לכהן צד זכייה ואפילו הכי שפיר קא מעשר וממה נפשך לא הוי פוטר ממונו בממון כהן. אך עתה שכוונתו שספיקו לא צריך לעשורי, נימא כפשוטו אמאי קפץ כו' כולן פטורים, לעשר מכח ספק דאי בר חיובא שפיר מעשר. וצריך לומר דדוקא היכא שודאי עושה תיקון כדלעיל אם הם תשעה והוא, דאו פטורין ממעשר או מתקנו, אבל הכא אם הקפוץ בתוכו והתשעה חייבים אין התיקון ודאי כו' יעו\"ש, וזה הרב היה סבור כפשטות משמעות דבריו לכאורה שמחליט הדבר שבאמת כשאין התיקון ודאי אינו מחויב לקיים הספק, ולא היא דודאי לקושטא דמילתא מחויב לקיים הספק אפילו אין התיקון ודאי, ורק כלפי דאביי מייתי ראיה דעשירי ודאי אמר רחמנא ולא עשירי ספק, והיה מקום לדוחה לדחות דאין מראייתו ראיה אלא היכא שאין התיקון ודאי, אבל היכא שהתיקון ודאי גם ספיקא בעי עשורי, ולזה מאלם הסברת ראייתו שיהא מוכח שאפילו כשהתיקון ודאי נמי עשירי ודאי אמר רחמנא ולא עשירי ספק. ודברי המהר\"ם שיף ז\"ל הן הן דברי הראב\"ד ז\"ל המובא בשיטה מקובצת (שם) ודברי הריטב\"א ז\"ל (שם) וז\"ל, ומאי דקאמר ואי לאו בר חיובא הוא נפטרו במנין הראוי לא היה צריך לכך דאפילו לא נפטרו היה לנו לתקן מה שאפשר לתקן, אלא הכי הוי ליה למימר אי בר חיובא הוא שפיר קא מעשר ואי לאו בר חיובא הוא לא הפסיד כלום כו', אלא דאלומי אלמיה לקושיא דאפשר שיזדמן שיהיו כולם מתוקנים כו' יעו\"ש. ומבואר מלשונם ז\"ל להדיא דלקושטא דמילתא אפילו אין התיקון מבורר מחויב לקיים כיון שאין מפסיד כלום בקיומו:", + "ועיין ש\"ע או\"ח (סי' תקצג סעיף ב) ובמגן אברהם (שם סע\"ק ג), והוא מדברי הר\"ן והרא\"ש ז\"ל במי שאינו יודע לתקוע אלא סדר אחד מחויב לתקוע, דהא מדאורייתא בחדא סגי אלא דלא ידעינן איזהו, לכן יעשה האחד שיודע שמא יכוין האמת יעו\"ש, ובפרי מגדים ז\"ל לא חקר (שם) אלא לענין הברכה דיש חשש לא תשא וברכות לא מעכבי, אלא לענין המצוה עצמה ודאי מחויב לעשות אפילו במקום שלא יתברר לו לעולם אם יצא בזה ידי חובתו, ועיין פרי מגדים (סימן תרעב) באשל אברהם (סעי\"ק ו), ונראה מי שאין לו שמן כשיעור חצי שעה ידליק בלא ברכה משום שהוא ספק איזה תירוץ שבש\"ס שבת (כא:) הוא עיקר יעו\"ש, והיינו ג\"כ רק לענין הברכה אבל להדליק ודאי מחויב להדליק, הגם שהוא ספק שלא יתברר לו לעולם וכל זה ברור:", + "ובמה שכתבנו נתבאר דיותר מחמרינן בספק מצוה מבספק איסור ובספק מצוה אפילו בספק ספיקא מחמרינן. ובזה ביארנו שורש סברת התוס' במס' שבת (כב. ד\"ה אסור להסתפק עד מוצי\"ט האחרון של חג) שכתבו שם לחלק בין סוכה דבתשיעי נמי אסורה לבין אתרוג דבתשיעי מותר, אע\"ג דג\"כ היה אסור בין השמשות של ספק ח' וט' משום שהוא ספק יום הואיל ולא אסור אלא משום ספק יום וספק לילה לא איתקצי בכך כולי יומא, מידי דהוה אביצה שנולדה בזה דמותרת בזה, אעפ\"י דבין השמשות אסור משום ספק יום ספק לילה יעו\"ש, ולכאורה ביצה גופה טעמא בעי, מאי שנא מסוכה בתשיעי, וביארנו דשורש סברתם הוא דגבי סוכה דמחמת ספק בין השמשות דספק ח' וט', מחויב לקיים מצות ישיבת סוכה מספק, והחיוב לקיים המצוה מספק רמיא עליה ודאי, כמו שנתבאר שפיר הוי האיתקצאי בגופו של דבר מחמת עצמו, דהרי איתקצאי סוכה זו לגביה בודאי למצותה לקיים בה מצות ישיבת סוכה, וממילא איתקצאי לכולי יומא. אבל ביצה וכן אתרוג דבתשיעי בודאי מותר, ורק משום דבין השמשות הוא ספק יום ספק לילה אינו יכול עוד לאכלו משום ספק איסור עד שיהיה ודאי לילה, זה לא מיקרי דאתקצאי בין השמשות דלהוי מחמת זה איתקצאי לכולי יומא, דזה הוי רק כמו פומיה הוא דכאיב ליה, כיון שאין האיתקצאי בגופו של דבר מחמת עצמו בתורת ודאי, אלא שאינו יכול לאכלו משום ספק איסור:", + "והנה עד כאן הארכנו לאמיתה של תורה כדי לשרש מישראל סברא זו המוטעת ונפסדת:", + "אכן לנידוננו באמת אין צורך לכל זה, דבלאו הכי אפילו כי הוי יהיבנא ליה טעותיה הרי בנידוננו איכא תיקון מבורר במה שמקיים מספק, דבהכי מפיק נפשיה מאיסור שני לאוין ולכל הפחות מאיסור עשה ולאו אחד כמו שיתבאר בעזהש\"י:", + "דהנה מקרא מלא הוא בתורה (שמות כ״ג:י״ג) ובכל אשר אמרתי אליכם תשמרו, ותנינן עלה במכילתא (כפי גירסת הילקוט וכן הוא הגירסא ברמב\"ן ומגילת אסתר בסוף ספר המצות במצוות לא תעשה ג' שהוסיף הרמב\"ן על מניינו של הרמב\"ם) ובכל אשר אמרתי אליכם תשמרו למה נאמר לפי שהוא אומר ושמת את השלחן וגו' אם שינן עובר בלא תעשה לכך נאמר ובכל אשר אמרתי אליכם תשמרו. רבי מאיר אומר לעשות דבר תורה עליך חובה. רבי אלעזר אומר לעשות מצות עשה מצות לא תעשה. רבי אליעזר בן יעקב אומר אין לי אלא שפרט הכתוב שאר דקדוקי פרשה מנין תלמוד לומר ובכל אשר אמרתי אליכם תשמרו יעו\"ש:", + "ורש\"י ז\"ל בנמוקי תורה (שם:) תפס לפרש הפסוק כפי שיטת רבי אלעזר במכילתא, וכתב וז\"ל ובכל אשר אמרתי אליכם תשמרו לעשות כל מצות עשה באזהרה, שכל שמירה שבתורה אזהרה היא במקום לאו ע\"כ:", + "והרמב\"ן ז\"ל טען עליו וז\"ל, אבל כבר אמרו השמר דעשה עשה, ואם כן לא הוסיף בכאן אלא עשה ובמכילתא נחלקו במקרא זה ודרשוהו בפנים רבים ע\"כ:", + "ולכאורה אינו מובן, מאי קא קשיא ליה להרמב\"ן ז\"ל כיון שראה וידע המכילתא, והרי במכילתא מבואר באמת דבין לת\"ק ובין לרבי אלעזר האי תשמרו לאו הוא, וכי כעורה היא זו לפרש הפסוק כפי שיטתיה דרבי אלעזר, וכעין זה תמה הרא\"ם ז\"ל, אלא שהוא ז\"ל תמה בלשון וכי לא ראה המחלוקת שנחלקו התנאים על זה במכילתא כו' יעו\"ש. ותמיהתנו חזקה יותר כי כפי לשון הרמב\"ן ז\"ל שלפנינו מבואר שראה וידע המכילתא ומה הוקשה לו:", + "וסבור הייתי לומר דהרמב\"ן ז\"ל הכי קא קשיא ליה, כיון דרבי אליעזר בן יעקב פליג התם במכילתא אמילתא דת\"ק ורבי אלעזר וקא מוקי ליה להאי קרא במילי אוחרא אין לי אלא שפרט הכתוב כו', הוי ליה לרש\"י ז\"ל למינקט פירושו אליביה דהלכתא כוותיה מכללא דמשנת רבי אליעזר בן יעקב קב ונקי ואפילו בברייתא ונגד רבים אמרינן האי כללא וכדעת רש\"י ז\"ל גופיה במס' יבמות (מט:) ובמס' קדושין (ס\"ב:) יעו\"ש:", + "אכן באמת אי אפשר להעמיס כן בלשון הרמב\"ן ז\"ל דמלבד שדחוק לפרש לשונו כן. הרי הרמב\"ן ז\"ל גופיה בסוף ספר המצות במל\"ת ג' שהוסיף על מנין הרמב\"ם ז\"ל, מייתי לה להך ברייתא דמכילתא וסיים והלכה היא כת\"ק דמכילתא יעו\"ש, הרי להדיא דלא השגיח בזה אכללא דמשנת רבי אליעזר בן יעקב קב ונקי:", + "והגם דבאמת הדברים מתמיהים, שהרי מדעת הרמב\"ן ז\"ל גופיה בספר המלחמות (סוף פרק התקבל), מבואר דגם בברייתא ואפילו נגד רבים אמרינן הך כללא דמשנת ראב\"י קב ונקי יעו\"ש, ואמאי פסק הכא כת\"ק דמכילתא ולא כרבי אליעזר בן יעקב. ומצאתי שהעיר בזה הרב הספרדי בספר דברי אמת בקונטרס השלישי יעו\"ש. ובעניותין נראה לתרץ דעת הרמב\"ן ז\"ל בזה דכיון דרבי אליעזר בן יעקב פליג בזה אדת\"ק ודרבי מאיר ורב אלעזר, דלת\"ק ורבי אלעזר הך תשמרו דעשה לאו היא, לת\"ק קיהיב בזה לאו על עשה דסדר הנחת כלים במקדש, ולרבי אלעזר קיהיב בזה לאו על כל מצות עשה שבתורה, ולרבי מאיר הך תשמרו דעשה, עשה נוספת היא על כל מצות עשה שבתורה, ורבי אליעזר בן יעקב אכולהו פליג וקסבר דהשמר דעשה לא לאו היא ולא עשה נוספת היא. והרי פלוגתא מפורשת דאמוראי היא במס' מנחות (לו:) בהשמר דעשה, דרבי אלעזר קסבר השמר דעשה עשה, ורבי יוחנן קסבר השמר דעשה נמי לאו הוא, עד כאן לא פליגי אלא אי עשה הוא או לאו הוא, אבל חדא מיהת הוי לכולי עלמא, ולהכי לא משגחינן תו בכללא דמשנת ראב\"י קב ונקי, דהיכא דאיתמר מפורש בש\"ס איפכא מהאי כללא איתמר, וכמו שכתב הרמב\"ן ז\"ל במלחמות (שם) דהאי כללא אינו אלא היכא דלא איתמר, אבל היכא דאיתמר איתמר ולא משגחינן בהאי כללא, וכן כתבו התוס' במסכת קדושין (שם סוד\"ה ואמר) יעו\"ש, ומתורץ שפיר דעת הרמב\"ן ז\"ל בספר המצות הנ\"ל דפסק כת\"ק דמכילתא ולא אשגח בהאי כללא. ומעתה אינו מובן על רש\"י ז\"ל נמי מאי קא קשיא ליה להרמב\"ן ז\"ל. שוב ראיתי דעיקר קושית הדברי אמת אין לה מקום כלל, שהרי תניא בספרי (פ' ראה פ' פב) כל הדבר וגו' אותו תשמרו לעשות, ראב\"י אומר ליתן ל\"ת על כל עשה האמור בפרשה יעו\"ש, וא\"כ קשיא דראב\"י דמכילתא אדראב\"י דספרי. וראיתי בספרי הנדפס בהגהות הגר\"א ז\"ל מחק תיבת עשה נראה שכוונתו ז\"ל היתה לתקן זאת, אבל כיון שכן יותר ניחא לן לומר דלא היה גירסתם במכילתא ראב\"י, ולא קשה ולא מידי, ועכ\"פ אינו מובן מאי קא קשיא ליה לרמב\"ן אדרש\"י ז\"ל:", + "ונראה דסברת הרמב\"ן ז\"ל בקושייתו הוא מסתמא דהש\"ס במסכת יומא (פא.) דקא משני אאתקפתיה דרב ביבי בר אביי נכתוב רחמנא השמר במצות עינוי, אם כן השמר דלאו לאו, השמר דעשה עשה יעו\"ש, הרי דלא קים לן כרבי אלעזר דמכילתא דדריש תשמרו לעשות מצות עשה לא תעשה, ולמה נקט רש\"י ז\"ל פירושו אליבא דרבי אלעזר, הרי במכילתא דרשו קרא זה בפנים רבים, והוי ליה למינקט פירושו אליבא דדרשא אחריתי ולא למינקט אליבא דרבי אלעזר דלא קים לן כוותיה:", + "ואם תאמר הרי קושיא זו עצמה תסוב נמי על הרמב\"ן ז\"ל עצמו, דהיאך כתב בסוף ספר המצות הנ\"ל, דהלכה כת\"ק דמכילתא דהך תשמרו לאו נוסף הוא על עשה דסדר הנחת כלים במקדש, הרי סתמא דש\"ס יומא הנ\"ל דלא כוותיה אלא השמר דעשה עשה כרבי מאיר דמכילתא, והוי ליה למימר דהלכה כרבי מאיר דמכילתא:", + "ויש לומר דסבירא ליה להרמב\"ן ז\"ל דהך דיומא הנ\"ל השמר דלאו לאו השמר דעשה עשה לא הוי כלל נגד הת\"ק דמכילתא, דפירושא דסתמא דש\"ס הנ\"ל הכי הוא השמר דלאו, כלומר השמר שההכרח לפרשו השמר שלא תעשה כך, הוי לאו. השמר דעשה, כלומר השמר שההכרח לפרשו השמר ועשה כך, הוי עשה. ושפיר לת\"ק דקאי אושמת את השלחן וגו' וההכרח לפרשו תשמרו שלא תשנו את הסדר, הוי לאו. וכמו שכתבו התוס' במס' עירובין (צו. ד\"ה השמר) להשוות סתמא דסוגיא דהתם דקאמר השמר דעשה עשה עם דעתיה דרבי יוחנן במס' מנחות הנ\"ל דקאמר השמר דעשה נמי לאו הוא, וז\"ל, ואפילו רבי יוחנן דאמר בהקומץ רבה השמר דעשה נמי לאו הוא ולהכי המניח תפילין אחר שקיעת החמה עובר בלאו, מודה הוא שאם לא הניח ביום שאינו לוקה, דלענין הנחת היום השמר דעשה עשה הוא כמו לענין עשיית הפסח דאמר הכא דהוי עשה משום דהוי קום ועשה, ודוקא לענין הנחת תפילין בלילה קאמר רבי יוחנן דלאו הוא דהוי כמו השמר בנגע הצרעת דחשיב ליה לאו כו', משום דפירושו לאו הוא השמר שלא תקוץ ע\"כ יעו\"ש. וכמו כן שפיר יש להשוות סתמא דסוגיא דש\"ס עם דעת ת\"ק דמכילתא כנ\"ל, ושפיר כתב הרמב\"ן ז\"ל בסוף ספר המצוות דההלכה הוא כת\"ק דמכילתא. אבל על רש\"י ז\"ל דפי' כדעת רבי אלעזר דמכילתא לעשות כל מצות עשה מצות לא תעשה הוי קשיא ליה להרמב\"ן ז\"ל, דהא ודאי סוגיות סתמא דהש\"ס הוא דלא כוותיה ולמה תפס פירושו אליביה:", + "אכן דעת רש\"י ז\"ל נראה דסבירא ליה דרבי יוחנן מילתא פסיקא קאמר, דאפילו השמר דעשה נמי לאו הוא באין הפרש כלל ואפילו בקום ועשה נמי לאו הוא, וכן פירש\"י ז\"ל בפ' ראה (פי\"ג) תשמרו לעשות ליתן לא תעשה על עשה האמורים בפרשה, שכל השמר לשון לא תעשה הוא אלא שאין לוקין על השמר של עשה ע\"כ. והיינו כרבי אלעזר דמכילתא, וכוונתו ליישב בזה מה שהקשה הרמב\"ן ז\"ל יהיו לוקין על כל מצות עשה ומתרץ זאת רש\"י ז\"ל דעל השמר דעשה אע\"ג דלאו הוא, מ\"מ לכולי עלמא אין לוקין עליו, וסבירא ליה לרש\"י ז\"ל דסתמא דש\"ס יומא הנ\"ל דקא משני א\"כ השמר דעשה עשה השמר דלאו לאו היינו משום דקאי התם לתרוצי מלתא, דריש לקיש סתם בר פלוגתיה דרבי יוחנן וכרבי אלעזר דמס' מנחות הנ\"ל סבירא ליה דקאמר השמר דעשה עשה, ואנן כרבי יוחנן קי\"ל דהשמר דעשה נמי לאו הוא דכר' יוחנן קי\"ל לגבי ריש לקיש:", + "ובאמת יש ראיה ברורה לשיטת רש\"י ז\"ל דאפילו השמר דעשה ובקום ועשה נמי לאו הוא, מסוגיא דמס' ר\"ה (ו.) תנו רבנן מוצא שפתיך זו מצות עשה תשמור זו מצות לא תעשה כו' יעו\"ש, מבואר דאע\"ג דתשמור קאי על מוצא שפתיך, והרי הוא השמר דעשה ובקום ועשה להביא נדרו ואפילו הכי הוי לא תעשה:", + "שוב מצאתי להרב הספרדי מוהר\"י נגאר ז\"ל בספרו שבות יהודה על המכילתא (שם) שהעיר מסוגיא זו על שיטת הרמב\"ן ז\"ל ותירוצו דחוק מאד, שכתב דתשמור דקאי על מוצא שפתיך יש לפרשו בשב ואל תעשה כגון שנדר שלא לאכול מצה ונדרים חלין על דבר מצוה וזהו תשמור מלאכול מצה יעו\"ש. והדברים מתמיהים דכל הסוגיא מוכחת התם דתשמור קאי על הבאת קרבן נדרו למקדש והיינו בקום ועשה ומכל מקום לאו הוא. ויותר היה נכון לומר כמו שכתבו התוס' במס' ר\"ה (שם ד\"ה תשמור) דהוי השמר דלאו דקאי על בל תאחר יעו\"ש. מיהו גם תירוצם ז\"ל אינו מורווח כל כך דבפשיטות קאי על מוצא שפתיך:", + "ובעניי נראה ליישב שיטת הרמב\"ן ז\"ל דודאי שיטתו הוא כמו שביארנו דלא אמרינן אפילו השמר דעשה נמי לאו הוא, אלא היכא דפירושו השמר שלא תעשה כך כנ\"ל, אבל היכא דמתפרש השמר ועשה כך עשה הוא כמו שביארו התוס' במס' עירובין הנ\"ל, אבל שאני תשמור דגבי קרבנות דעבירת עשה שלהם בשב ואל תעשה הוא נחשב כמו שעובר בקום ועשה:", + "דהנה בענין מצות עשה ומצות לא תעשה. בקיומם, קיום מצות עשה גדול מקיום מצות לא תעשה שהרי עשה דוחה לא תעשה. ובעבירתם, חמור יותר כשעובר על מצות לא תעשה מכשעובר על מצות עשה, דעונש עבירת מצות לא תעשה גדול מעונש עבירת מצות עשה, ועל עבירת מצות עשה כשעשה תשובה אינו זז משם ומוחלין לו מיד, מה שאין כן בעבירת מצות לא תעשה דצריך תשובה ויוה\"כ כדאיתא במס' יומא:", + "וביאר אאמו\"ר הגאון הקדוש זצוקללה\"ה דודאי אם היו עניני המצות נוגעין לו ית' לא היה שייך לחלק בין מצות עשה למצות לא תעשה, ובין קיומם לעבירתם, אכן באמת מצדו ית' אינו צריך ואינו מתפעל ח\"ו ממעשינו, וכדכתיב אם תצדק וגו', וכמו שאמרו רז\"ל וכי מה איכפת ליה להקב\"ה לשוחט מן הצואר ואוכל או שוחט מן העורף ואוכל כו', ולא ניתנו המצות אלא מצדנו לטובתנו לצרף אותנו במצות:", + "וכיון שעניני המצות הוא מצד האדם, לכן יש חילוק בין מצות עשה למצות לא תעשה בקיומם ובעבירתם. שבקיומם כשמקיים מצות הש\"י בשב ואל תעשה אינו גדול כל כך כמו שמקיים מצות השי\"ת במעשה. שבמעשה ופעולה מצרף ומכריח את עצמו להתבטל לרצונו ית', יותר ממה שמצרף ומכריח את עצמו במה שמקיים מצות השי\"ת בשב ואל תעשה, ולכן שכר מצות עשה גדול יותר ועשה דוחה לא תעשה:", + "אבל בעבירתם. העובר על מצות לא תעשה עבר עבירה יותר גדולה לפי שעובר על מצות הש\"י במעשה בפועל, אבל העובר על מצות עשה אינו עובר במעשה אלא בשב ואל תעשה, ולכן העונש חמור בעובר על לא תעשה מבעובר על עשה:", + "ומזה נמצא כמה מצות עשה שנאמר בהם ג\"כ לא תעשה וכמה מצות לא תעשה שנאמר בהם ג\"כ עשה. כגון מצות צדקה ששורשה מצות עשה העבט תעביטנו די מחסורו. ומצאנו בה שני לאוין לא תעלים עינך ולא תקפוץ את ידך. וכן קרבנות ששורשם מצות עשה, ובאת שמה והבאתם שמה או מוצא שפתיך, ונתרבו בהו לאוין בל יחל ותשמור, ואיך שייך בזה לאו הרי אינו עושה כלום בפועל. וכגון שבת ששורשו הוא בלא תעשה, לא תעשה כל מלאכה, ונאמר בו תשבות למצות עשה. והרי אין בקיומו שום מעשה בפועל, אלא מניעה בשב ואל תעשה כל הל\"ט מלאכות:", + "אמנם הדבר נכון כפי מה שנתבאר, דעניני כל המצות הם רק מצדנו לטובתנו לצרף אותנו להיות נמשך ולהתבטל לרצונו ית', ולזה שפיר שיש שמקיים רצון הש\"י בשב ואל תעשה והוא נחשב כמקיים מצוה במעשה ובפועל ממש. ויש שעובר על מצוה בשב ואל תעשה ונחשב כאלו עובר על מצוה במעשה (עיין מי השלוח ח\"א קהלת (ז) ד\"ה טוב):", + "שעיקר הוא שיקיים האדם מצות הש\"י שיצרף ויכריח את גופו ונפשו נגד טבע יסודו שמגביר עצמו נגד יצרו. ולכן איתא במסכת (קדושין לט:) ישב ולא עבר עבירה מעלין עליו כאלו עשה מצוה ומסיים הני מילי שנזדמן לו דבר עבירה וניצול מידה יעו\"ש:", + "והיינו שכשהסכים בגופו לעבור עבירה ובידו לעשות ולהפיק זממו, שהרי הדבר עבירה לפניו שוב לא הוי מחוסר מעשה, מאחר שכבר הוקבע והסכים בגופו לעשות וכל מה שהאדם עושה ברצון אינו חשוב כעושה מעשה כלל, כדאיתא במס' בכורות (יט. ושם) אהא דתנן עז בת שנתה ודאי לכהן מכאן ואילך ספק ופריך אמאי ספק הלך אחר רוב בהמות ורוב בהמות מתעברות ויולדות בתוך שנתן נינהו והא ודאי מילד אוליד, לימא רבי ישמעאל כרבי מאיר ס\"ל דחייש למיעוט, ומשני (שם כ.) אפילו תימא רבנן כי אזלי רבנן בתר רובא, וברובא דלא תלי במעשה, אבל רובא דתלי במעשה לא. וכתבו התוס' (שם ד\"ה רבינא) תימא דלא משני הכי בריש פרק בתרא דיבמות (קיט ושם) אמתניתין דלא תנשא ולא תתייבם עד שתדע שמא מעוברת היא צרתה, וי\"ל דתשמיש דאדם לא חשיב תלי במעשה כמו תשמיש דבהמה יעו\"ש, והיינו מפני שהאדם העושה ברצונו באין מונע לא חשיב מעשה ורק בבהמה שלפעמים צריך להרביע, וכן מבואר מדקדוק לשון רש\"י ז\"ל (שם) הרי שמה שהאדם עושה ברצון והוא בידו לא חשיב מעשה. ואדרבה קיום הלא תעשה והשביתה בזה מה שמתגבר על יצרו ומכריח עצמו נגד הסכמת רצון גופו חשיב מעשה, ונחשב שקיים מצות הש\"י בקום ועשה:", + "ולזה שפיר שייך במצות לא תעשה שיקיים בה מצות עשה ג\"כ כנ\"ל, דמצינו בשבת שיש בה מצות עשה דתשבות ואף שכל מצות שבת הוא בלא תעשה, והוא שאחר שקיים כל הלא תעשה בשב ואל תעשה, ושבת מכל הל\"ט מלאכות, וצמצם עצמו מהרגילו שהורגל בכל ימי החול בעשיית מלאכה, מכלל השביתה וקיום המצות לא תעשות נעשה מצות עשה, שבזה עצמו נחשב שקיים מצות הש\"י בקום ועשה. וכדאמרן ישב ולא עשה עבירה מעלין עליו כאלו עשה מצוה, ובשבת ג\"כ ההרגל בכל המלאכות בימי החול ובשבת מצמצם עצמו מכולן, הוי כאלו נזדמן לו דבר עבירה וניצול ממנה ושפיר שייך מצות עשה דתשבות:", + "וכן שייך במצות עשה עבירת מצות לא תעשה כנ\"ל בצדקה, אף ששורש מצותה הוא מצות עשה ויש בה שני לאוין, מפני שישראל בשורשם הם רחמנים גומלי חסדים, והמצות עשה של צדקה הוא קבוע בשורשם, ולכן כשרואה עני ומעלים עיניו וקופץ ידו נחשב שעובר בקום ועשה, כיון שכל נפש מישראל הוא מרחם בשורשו, ולהכי כשעושה רצון יצרו המתגבר עליו נגד טבע יסודו, הרי הוא כעובר על המצוה במעשה:", + "וכן מצות קרבנות שורש המצוה הוא מצות עשה ובאת שמה והבאתם שמה, ויש בה לא תעשה דבל תאחר או תשמור, והוא ג\"כ כנ\"ל. לפי שידוע שנפש ישראל חפץ בהבאת קרבן נדרו ונדבתו, וכדאיתא במס' ערכין (כא.) ובכמה דוכתי יקריב אותו מלמד שכופין אותו, יכול בעל כרחו ת\"ל לרצונו, הא כיצד כופין אותו עד שיאמר רוצה אני, וביארו ז\"ל דהוא לפי שנפש ישראל בשורשו רוצה לקיים הבאת קרבנו, ורק שיצרו מתגבר עליו נגד טבע יסודו, וכיון שכופין אותו ומסירין הגברת יצרו, ממילא נשאר עומד על רצון שורש נפשו וקרינן ביה לרצונו יעו\"ש, ולהכי נמי שייך בזה מצות לא תעשה שעבירתו בשב ואל תעשה הוי כעובר בקום ועשה, כיון שעבירתו הוא נגד רצון טבע יסודו, אלא לפי שבקרבנות כתיב ובאת שמה והבאתם שמה, הרי שאין חיוב הבאתו מתחיל מיד, ולהיות נחשב כעובר בקום ועשה, אינו אלא משהתחיל חיוב הבאתו ונקבע בלבו חיוב חוב הבאת קרבנו, שאז כשמונע ואינו מביא נחשב שעובר בקום ועשה, לזה נחלקו חז\"ל אימת נקבע בנפשו חיוב חוב הבאתו שיחשב בעבירתו בשב ואל תעשה כעובר בקום ועשה, ולמר בשני רגלים נקבע בנפשו חיוב חוב הבאת קרבנו, ונעשה מהעשה לא תעשה ליחשב שעובר בקום ועשה, ולמר בשלשה רגלים ולמר בשלשה רגלים כסדרן ולמר חג הסוכות גורם, וכלהו דייקי לה התם במס' ר\"ה (ד:) מקראי יעו\"ש:", + "ובאמת אינו מובן היכי מצי למידק מקרא, הא בהאי קרא דבל תאחר ובקרא דתשמור נכללו צדקה וקרבנות לעבור עליהם בלא תעשה, כדאמרינן (שם ה:) ה' אלהיך אלו צדקות ומעשרות כו' ואמרינן נמי (שם ו:) בפיך זו צדקה יעו\"ש, ובצדקה הרי מחייב עלה לאלתר מיד כשנדר או נדב כדאמרינן (שם) אמר רבא וצדקה מחייב עלה לאלתר מאי טעמא דהא קיימי עניים יעו\"ש. א\"כ צריך להיות חד דינא לכלהו, וכיון דילפת מקראי דקרא דבל תאחר ודתשמור לא קעבר בקרבנות אלא אחר רגל אחד או שני רגלים לכל מר כדאית ליה, ממילא לא קאי הך קרא אצדקות נמי אחר רגל אחד דוקא או שני רגלים, דאטו סכינא חריפי קא מפסקי לקרא. והתוס' ז\"ל (שם ד. ד\"ה צדקות) אברייתא דקתני התם חייבי הדמים כו' ושלמים צדקות ומעשרות כו' כיון שעברו עליהם שלשה רגלים עובר בבל תאחר כו' יעו\"ש, הרגישו וכתבו וז\"ל, והא דאמר רבא לקמן וצדקה מחייב עלה לאלתר, הני מילי דקיימי עניים אבל לא מחייב להדורי בתרייהו כל זמן שלא עברו שלשה רגלים כו' יעו\"ש, ולדבריהם ז\"ל שפיר קאי קרא אצדקות היכא דלא קיימי עניים דחד דינא אית ליה עם קרבנות דלא מחייב למיטרח בהו לקיומינהו לאלתר אלא עד שיעבור עליהן שלש רגלים לכל מר כדאית ליה:", + "אבל כבר תמה בזה הרשב\"א ז\"ל בחידושיו (שם) טובא, חדא דאם איתא כי קאמר רחמנא דלא עבר בקרבנות עד שיעברו עליו שלש רגלים, היינו משום דלא אטרח עליה עד שלש רגלים, וכיון שכן, אלו איתיה בירושלים ואפרשה לקמן יעבור עליה לאלתר דהא קאי מקדש והא קיימי כהנים וקיימי בהמה. והא לא אשכחן, ומאי שנא דנקט רבא מילתיה טפי גבי צדקה לחלק בין קיימי ללא קיימי, הוי ליה למינקט נמי גבי קרבנות לחלוקי בהכי. ועוד מאי קא משני בהא דפריך אמילתא דרבא פשיטא מהו דתימא כיון דבעניינא דקרבנות כתיבה עד דעברו עליה ג' רגלים כקרבנות קמ\"ל התם הוא דתלינהו רחמנא ברגלים אבל הכא דלא דהא שכיחי עניים יעו\"ש, ומאי תי' הוא זה, הא קרבנות נמי דכוותיה בדקאי קמיה ירושלים וקיימי כהנים וקאי מקדש וקיימי בהמה מחייב לאלתר והדר קשיא פשיטא. ועוד דכיון דחייבו בעשה ברגל אחד מובאת שמה והבאתם שמה, ממילא ליקום בבל תאחר וכר\"מ דהא חייב להביאו, וכיון שהוא מחויב בכך ובא לירושלים יעבור דהא קאי מקדש וכהנים. ועוד דכל שלשה רגלים ליחייב בבל תאחר, ואמאי בעי רבי שמעון כסדרן ואי משום טרחא הא עבר שלש רגלים ומאי טעמא עבר חד בג' ואידך בד' ואידך בה'. אלא שהוא גזירת הכתוב בלאו דבל תאחר מה לי קרבנות ומה לי צדקה. ועוד דאם איתא דצדקה קעבר עלה לאלתר בבל תאחר, א\"כ קרא לצדדין כתיב, ואם תמצא לומר קרא בדליכא עניים א\"כ לא הוי ליה למימר וצדקה מיחייב עלה לאלתר, דהא קיימי עניים דמשמע דלעולם מסתמא עבר עלה לאלתר, אלא כיון דקרא נסיב לה בדליכא עניים ובהכין משתעי, הכין הוי ליה לרבא למימר וצדקה אי קיימי עניים מיחייבי עליה לאלתר. ועוד דאקשינן עליה דרבא פשיטא ומאי פשיטותא אדרבה צריכה רבה דמסתמא כיון דלא חייבה התורה אלא בג' רגלים כסדרן הוה אמינא דגזירת הכתוב הוא בין קיימי עניים בין לא קיימי:", + "והרשב\"א ז\"ל מסיק וז\"ל אלא מסתברא לי דלעולם שלש רגלים בבל תאחר גזירת הכתוב הוא ועד שעברו עליו אינו עובר ואפילו קיימי עניים וקאי מקדש וקיימי כהנים והיינו ברייתא, ודרבא לחייבו בעשה דמוצא שפתיך וכדדרשינן מוצא שפתיך זו מצות עשה ע\"כ:", + "אכן מלבד מה דקשיא לפירושו ז\"ל, הא דאמרינן עלה מהו דתימא כיון דבענינא דקרבנות כתיבא עד דעברו עליה שלש רגלים כקרבנות קמ\"ל כו', ואי מיחייב עלה לאלתר בעשה קאמר, לא הוי ליה למימר עד דעברו עלי' שלש רגלים כקרבנות, אלא עד דעבר עלי' רגל אחד כקרבנות, דהא קרבנות ברגל אחד עבר בעשה מובאת שמה והבאתם שמה, וכמו שנדחק בזה הרשב\"א ז\"ל גופי' יעו\"ש. מלבד זה הרי התוס' ז\"ל גופייהו (שם) הרגישו בזה לפרש כפי' הרשב\"א ז\"ל ודחו בטוב, וז\"ל ואין לפרש דהא דקאמר עובר לאלתר היינו עשה, כדאשכחן באחריני דברגל אחד עובר בעשה, דא\"כ הוי ליה למימר עד דעבר עלי' רגל אחד כקרבן ע\"כ, כלומר דלא הוי ליה למימר מיחייב עלי' לאלתר, אלא וצדקה מיחייב עלי' ברגל אחד. אלא דהרשב\"א ז\"ל נשמר מקושיא זו, ומפרש דבקושטא מיחייב עלי' לאלתר בעשה קאמר, ולאלתר ממש, דעשה דמוצא שפתיך הוא, ובקרבנות דלא מחייב בעשה עד דעבר עליו רגל אחד מובאת שמה והבאתם שמה היא, ואולי הבין הרשב\"א ז\"ל בלשון התוס' ג\"כ כך, דהא שכתבו ואין לפרש דהא דקאמר עובר לאלתר היינו עשה כדאשכחן באחריני דברגל אחד עובר בעשה, כלומר וכמו דאחריני איכא עשה אחר רגל אחד מובאת שמה וגו', כן נמי בצדקות איכא עשה לאלתר ממוצא שפתיך, ועל זה כתבו לדחות, דא\"כ הוי ליה למימר עד דעבר עלי' רגל אחד כקרבן, כלומר הא דקאמר לתרוצי קושית פשיטא מהו דתימא כיון דבענינא דקרבנות כתיבא עד דעברו עלי' שלש רגלים כקרבנות, הוי ליה למימר עד דעבר עלי' רגל אחד כקרבן, וכמו שנדחק הרשב\"א לתרץ קושיא זו לפי שיטתו, מיהו יהיה איך שיהיה עיקר פירושו ז\"ל אינו מובן, דהא גם לפירושו ז\"ל קשיא הא מוצא שפתיך זו מצות עשה אקרבנות ואצדקה קאי, וכיון דקרבנות לא עבר בעשה עד אחר רגל אחד, צדקות נמי לא לחייב עלה עד שיעבור רגל אחד, דהא חד קרא לתרווייהו כתיב מה לי צדקות מה לי קרבנות, וכמעט כל מה שהקשה הרשב\"א ז\"ל עצמו לפי' התוס' תקשה נמי לפירושו ז\"ל:", + "אכן לפי מה שנתבאר בטעמא,דלא תעשה במקום עשה ואף שאינו עובר בקום ועשה חשוב דעבר בקום ועשה, דהיינו במקום שכבר הוקבע העשה בלבו והסכמת גופו ורצונו בשלימות הוא לקיימה, אז כשמתגבר עליו יצרו נגד שורש יסוד טבעו נחשב שעבר בקום ועשה ונעשה מהעשה לא תעשה, סלקא הך שמעתתא שפיר, דודאי הא דאמר רבא וצדקה מיחייב עליה לאלתר מאי טעמא הא קיימי עניים מיחייב בבל תאחר קאמר, ולעולם מסתמא עבר עלה בבל תאחר, מדלא קאמר וצדקה אי קיימי עניים מיחייב עליה לאלתר אלא קאמר וצדקה מיחייב עליה לאלתר משמע מילתא פסיקתא קאמר, דתמיד מיחייבי עלה לאלתר, לא שנא קיימי עניים במקומו, לא שנא לא קיימי עניים במקומו, והא דקאמר מאי טעמא הא קיימי עניים, קיימי בעלמא קאמר כלומר שכיחי עניים, וכדקאמר אבל הכא לא דהא שכיחי עניים. וכן גבי קרבנות לא שנא נדר ונדב חוץ לירושלים, לא שנא נדר ונדב בירושלים דקאי מקדש וקיימי כהנים וקיימי בהמה. תמיד אינו עובר בבל תאחר, אלא עד שיעבור עליו רגל אחד או שנים או שלשה או שלשה כסדרן לכל מר כדאית ליה:", + "והיינו דודאי קרא דבל תאחר ותשמור אכלהו קאי אצדקות וקרבנות כו', למוקמינהו בלא תעשה כשכבר הוסכם גופו ורצונו בשלימות והוקבע בלבו לקיים, יהיה נחשב עבירתו אז עליהם בשב ואל תעשה כעובר בקום ועשה, כיון שעובר נגד שורש יסוד טבעו כנ\"ל, וממילא מסברא הא כדאיתא והא כדאיתא. צדקות כיון דשכיחי עניים ובשורש נפש ישראל הוא מלא רחמים לגמול חסד עם עניים מתחיל חיובו מיד, וכשעובר נחשב שעבר בקום ועשה והוי שעבר על מצות לא תעשה. ובקרבנות כיון שאין חיובו מתחיל מיד, כדכתיב ובאת שמה והבאתם שמה פליגי בסברא אימת נקבע בלב ונפש האדם חיוב חוב הבאת קרבנו, מי יליף לה קרא דברגל ראשון נקבע בלבו חיוב חוב הבאת קרבנו, וממילא לא מתחיל הלא תעשה וכשעובר הוי כאלו עבר בקום ועשה, ומר יליף לה מקרא דבשני רגלים נקבע בלבו החיוב של חוב הבאת קרבנו וכן כלהו, אבל עיקרא דמילתא בסברא פליגי אימת נקבע בלבו החיוב להיות נחשב עבירתו בשב ואל תעשה כאלו עבר בקום ועשה:", + "ואי קשיא דינא וקראי מיתרצי ברייתא, אכתי לא מתרצי דכייל צדקות בהדי אינך, וקתני חייבי הדמים כו' שלמים צדקות ומעשרות כו' כיון שעברו עליהם שלשה רגלים כו', והרי כפי מה שנתבאר בצדקות תמיד עובר לאלתר, הא כבר ביאר הר\"ן ז\"ל בהלכות (שם), וז\"ל וברייתא הכי קתני דחייבי הדמים כו' וצדקות ומעשרות וכל אותן השנויין בברייתא כיון שעברו עליהן ג' רגלים עובר בבל תאחר, ותרתי קמ\"ל חדא דבכל הני קאי עלייהו בבל תאחר דאכולהו אזהר רחמנא, ואשמועינן תו דליכא חד מינייהו שלא יעבור עליו בבל תאחר, כיון שעברו עליו שלש רגלים, אבל איפכא לא קאמר שלא יעבור על שום אחד מהם בבל תאחר עד ג' רגלים, דהא צדקות קא עבר עלייהו לאלתר, אלא משום דצדקות נמי קושטא דמילתא הוא דאע\"ג דקעבר עלייהו לאלתר קעבר עלייהו נמי לאחר שעברו עליהן שלש רגלים, דהא בכל יומא ויומא קאי עלייהו בבל תאחר ולא אידחי להו, להכי כללינהו בהדי אינך וקאמר דאחר שעברו עליהן שלש רגלים ליכא חד מינייהו שלא יעבור עליהן בבל תאחר יעו\"ש. וכן ביאר אחריו בטורי אבן ז\"ל אלא דאינהו מחלקי בין מידי דתלי במקדש למידי דלא תלי במקדש ובלא שום סברא כלל, והא ודאי תמוה כיון דחד קרא אזהר אכולהו, ודאי צריך להיות כולן שוין, וכיון דגלי קרא בחד מינייהו במילי דתלי במקדש דברגלים תליא מילתא, אית לן למילף דכולהו נמי ברגלים תליא מילתא ולמוקמא קרא דאזהר אכולהו בחדא מחתא. אבל לפי מה שביארנו אתי שפיר, דודאי קרא אכולהו בחדא מחתא קא אזהר, דכולהו בעת שנקבע ונשרש העשה בשורש נפשו של האדם קאי בלא תעשה, דמאז עבירתו בשב ואל תעשה נחשב כעובר בקום ועשה. אבל זמן כל אחד ואחד מתי נקבע ונשרש העשה בשורש נפש האדם שיהיה עבירתו בשב ואל תעשה נחשב כעובר בקום ועשה שיהיה שייך בזה מצות לא תעשה, זהו דבר המסור בסברא, ואין זמנו של זה כזמנו של זה כמו שנתבאר בעזהש\"י:", + "וזה הוא סברת היש מפרשים שבספר החינוך (מצוה ש\"נ תקע\"ה) דמחלקי בין דבר שהוא עצמו התחייב בו ובידו לקיים, כגון צדקה מיחייב לאלתר, אבל דבר שחייבתו התורה כגון לקט שכחה ופאה או שאין בידו לקיים מיד, כגון קרבנות שהרי צריך מקדש וצריך כהן שיקריב תלוי ברגלים יעו\"ש, ונראה דסברתם לחלק בהכי הוא כנ\"ל, דדבר שהאדם עצמו מתחייב בו ובידו לקיים נקבע חיוב העשה ונשרש בשורש נפשו מיד, ותיכף שייך בזה לא תעשה שעבירתו בשב ואל תעשה נחשב שעבר בקום ועשה, אבל בחיוב שחייבתו תורה או אפילו שהתחייב עצמו אבל אינו בידו, לא נקבע העשה תיכף בשורש נפשו ותלוי ברגלים, ופליגי מתי נקבע שיחשב עבירתו בקום ועשה כל מר כדאית ליה:", + "ומעתה מיושב היטב שיטת הרמב\"ן ז\"ל, דאע\"ג דשיטתו הוא להלכה כת\"ק דמכילתא דהשמר דעשה לא הוי לאו אלא היכא דמיתפרש השמר שלא תעשה כך, כגון תשמרו בסדר הנחת הכלים במקדש שלא תניחם בסדר אחר, דכשעובר הוא עובר בקום ועשה, אבל היכא דלא מיתפרש אלא השמר ועשה כך דבעבירתו אינו עובר אלא בשב ואל תעשה, לא הוי אלא עשה, מ\"מ שפיר קאמרינן על כל הני דנכללו בעשה דמוצא שפתיך דתשמור זו מצות לא תעשה, אע\"ג דלא מיתפרש אלא תשמור ותקיים להביא קרבנותיך, וכן אינך כלהו, דשאני הכא דעבירתם בשב ואל תעשה נחשב קום ועשה, ושייך בהו מצות לא תעשה על מניעת עשייתם, ושפיר מיתפרש תשמור שלא תמנע מלעשותם, דמניעת עשייתם מעשה הוא חשוב וכדגלי בהו קרא בל תאחר. ואפשר להעמיס כן בלשון התוס' במס' ר\"ה (ו. ד\"ה תשמור) שכתבו אבל תשמור דהכא קאי אלא תאחר דלעיל מינה שישמור שלא יאחר, וכבר הבאתי דבריהם ז\"ל, ותמהתי דפשטיה דקרא משמעותיה דקאי על מוצא שפתיך, ואפשר דכוונתם ז\"ל ג\"כ כמו שכתבנו, דכיון דגלי בהו קרא דשייך בהו לאו דכתיב לא תאחר, והיינו כמו שנתבאר דאחר שנקבע ונשרש העשה בשורש נפש האדם נעשה מזה לא תעשה, ועבירתו בשב ואל תעשה נחשב שעבר בקום ועשה, שפיר מיתפרש נמי תשמור דקאי על מוצא שפתיך בלא תעשה, דמניעת עשייתם מעשה הוא חשוב:", + "ואדאתאן עלה בנידוננו במה שאין מטילין תכלת בהציצית, לא מיבעיא לדעת רש\"י ז\"ל דפסק להלכה כרבי אלעזר דמכילתא דובכל אשר אמרתי אליכם תשמרו לעשות כל מצות עשה שבתורה לא תעשה, פשיטא דיש במניעת התכלת איסור לא תעשה, וכפשטות לישנא דרבי יוחנן במס' מנחות (לו:) דאפילו השמר דעשה נמי לאו הוא, פשיטא דיש במניעת התכלת איסור לא תעשה. אלא אפילו לשיטת הרמב\"ן ז\"ל דלא פסק כרבי אלעזר דמכילתא אלא כת\"ק דמכילתא, ומפרש הא דרבי יוחנן דהשמר דעשה נמי לאו הוא, אינו אלא היכא דמיתפרש השמר שלא תעשה כך כמו שנתבאר, ולהכי לא קאי תשמרו על כל מצות עשה שבתורה לעשותן בלא תעשה, אלא על סדר הנחת הכלים במקדש, דמיתפרש שפיר תשמרו שלא תשנו את הסדר, אבל על כרחך לאו דוקא על מצות עשה של סדר הנחת הכלים במקדש דוקא קאי לעשותן בלא תעשה, דאטו סדר הנחת הכלים במקדש כתיב בההוא פרשה או מקמי הכי, דנימא דעלה דוקא קאי, הא מצות סדר הנחת הכלים במקדש בתר הכי טובא כתיבא. אלא על כרחך על מצות סדר הנחת הכלים במקדש וכיוצא בה, קאמר כל דמיתפרש עלייהו תשמרו שלא תעשה כך, וא\"כ שפיר על מצות ציצית לבן ותכלת נמי קאי תשמרו לעשותן בלא תעשה:", + "והכי קאמר תשמרו שלא תשנו סדר המצוה לבן בלא תכלת או תכלת בלא לבן, דאע\"ג דמניעת ההטלה הוא שב ואל תעשה, מ\"מ כיון שנגמר ונקבע והוסכם בדעת האדם לקיים והתחיל בה להטיל לבן או תכלת, שוב הוי המניעה מלגמור המצוה בשלימות כקום ועשה, ושייך בזה מצות לא תעשה, וכהאי דתשמור זו מצות לא תעשה דגבי צדקה וקרבנות, כמו שנתבאר באופן דגם לשיטת הרמב\"ן ז\"ל כשלובש טלית בת ארבע כנפות בלא תכלת, איכא עליו איסור לאו דובכל אשר אמרתי אליכם תשמרו כמו לדעת רש\"י ז\"ל. הנה נתבאר לאו אחד שיש במחוסר תכלת במצות ציצית:", + "ולאו השני מקרא מלא הכתוב בתורה (דברים ד׳:ב׳) לא תוסיפו על הדבר אשר אנכי מצוה אתכם ולא תגרעו ממנו וגו' ונשנה (שם יג) לא תוסיף עליו ולא תגרע ממנו, ופירש\"י ז\"ל כגון חמשה פרשיות בתפילין חמשה מינים בלולב וחמש ציציות ארבע ברכות בברכת כהנים וכן לא תגרעו יעו\"ש, וא\"כ בחסרון התכלת בציצית הרי הוא עובר בבל תגרע לכולי עלמא, לא מיבעיא לדעת הרשב\"א ז\"ל בחידושיו למס' ר\"ה (טז. ושם) דכל מצות עשה כשאינו מקיימה עובר בבל תגרע יעו\"ש, אלא אפילו לדעת הטורי אבן (שם ובאבני מלואים שם כח.) דהך לאו ליכא אלא במתחיל המצוה ואינו גומרה בדבר שאינו מעכב כגון מתן ארבע שנתנו במתנה אחת יעו\"ש, הרי בכאן כהאי גוונא ממש הוא שהתחיל במצות ציצית ועשה הלבן ולא גמרה בתכלת שאינו מעכב, למאי דקי\"ל אין מעכבין זה את זה, ואם כן לכולי עלמא עובר בזה בלאו דבל תגרע:", + "אלא דבזמן דליכא תכלת, לא קשיא היאך לובשין טלית בת ד' כנפות ומטילין בו לבן, הא עובר על בל תגרע. וכמו שהעיר בזה הגאון האבד\"ק בריסק שיחי' בספרו בית הלוי (ח\"א סימן מב) ותירץ משום דעשה דוחה לא תעשה יעו\"ש, ובאמת בעניי יש לפקפק בתירוצו, דעשה דוחה לא תעשה היינו בעשה דרמיא עליה כגון מילה בצרעת אבל ציצית לאו עשה דרמיא עליה הוא ללבוש טלית בת ארבע כנפות, אלא אי לובש חייב בציצית, וא\"כ לא לילבש ולא ליתחייב, כי היכי דלא יבא לידי עבירות בל תגרע. ודמיא קצת להאי דכתובות (מ.) גבי אונס נמצא בה ערות דבר כו' אינו רשאי לקיימה, ופריך ניתי עשה ונדחה לא תעשה, ומשני היכא אמרינן ניתי עשה ונדחה לא תעשה כגון מילה בצרעת דלא אפשר לקיומי לעשה, אבל הכא אי אמרה דלא בעינא מי איתיה לעשה כלל, ופירש\"י השתא נמי מלמדין אותה לומר איני רוצה יעו\"ש, וכל שכן הכא דהעשה לא רמיא עליה אלא תלוי ברצונו אי בעי לביש אי בעי לא לביש דלא דחי, והגם דמדברי התוס' (שם) יש לחלק דהתם מדהכא יעו\"ש, אבל בלאו הכי מצד הסברא נראה דגם בכי האי גוונא לא דחי ללא תעשה, והגם דכל עיקר דעשה דחי לא תעשה מעשה דציצית ילפינן לה דדחיא לא תעשה דכלאים, אכן הרי כבר כתבו התוס' במס' מנחות (מ. ד\"ה כיון) דכלאים ממש הותר אצל ציצית ולאו משום דחייה יעו\"ש. ונתבאר אצלנו במקום אחר ביאור דבריהם, דלפי דכלאים בציצית מסמוכין דרשינן לה לא תלבש שעטנז גדילים תעשה לך הויא ליה שריותא ממש, דמעיקרא לא נאסר כלאים במקום גדילים, ועדיפי מכל עשה דדחי ללא תעשה דהוי רק דחויה ולא הותרה, כיון שאין העשה כתיבא במקום הלאו, וכעין שמחלק רש\"י ז\"ל במסכת ברכות (כ. ד\"ה שב) דעלה דמשני התם דלהכי ליכא למיגמר דכבוד הבריות דוחה לא תעשה שבתורה, מהא דמת מצוה דוחה מצות עשיות פסח, משום דשב ואל תעשה שאני, פירש\"י דממה שהותרה טומאה לכהן ונזיר דלאו שב ואל תעשה הוא ליכא למיגמר, דהתם לאו משום כבוד הבריות הוא דדחי, אלא משום דטומאה לאו על מת מצוה נכתבה יעו\"ש, וכבר תמהו התוס' ז\"ל וכמה מהראשונים דא\"כ כל עשה דדחי לא תעשה, אמאי קרי ליה דחייה, נימא שלא נאסר כלל מעיקרא לגבי העשה, אכן כוונת רש\"י ז\"ל מבוארת לחלק בין שהעשה כתיבא אצל הלא תעשה דהוי כתנאי בהלא תעשה, דלא נאמרה כלל במקום העשה והוי הותרה ולא דחייה, דמעיקרא לא נאסרה כלל במקום העשה, להיכא שאין העשה כתיבא אצל הלא תעשה, דאז הלא תעשה כולל הכל ונאסרה אפילו במקום עשה, רק דאנן ילפינן דעשה אלימא טפי מלא תעשה, ולהכי דחי ללא תעשה, וזה לא הוי הותרה אלא בתורת דחייה. ומצאתי קצת מזה בתשובות חות יאיר (סימן צה), ובחידושינו ביארנו בארוכה דיסור סברת רש\"י ז\"ל בזה הוא מלשון הירושלמי מס' ביצה (פ\"א סוף ה\"ג) יעו\"ש.", + "ולפי זה שפיר כלאים בציצית דהעשה דציצית כתיבא אצל הלא תעשה דכלאים, הוי הותרה ממש ולא בתורת דחייה, ולהכי אפילו בדאפשר לקיים שניהם שרי מדאורייתא ורק אסור מדרבנן, אבל כל עשה שאינה כתיבא אצל הלא תעשה לא הותרה מפורש במקום עשה, שהרי אדרבה הלא תעשה כולל לאסור הכל, ורק דאנן ילפינן מהא דהתירה תורה כלאים בציצית, דאלימא כח עשה טפי מלא תעשה, וממילא העשה דוחה ללא תעשה וזה לא הוי הותרה רק דחייה, וממילא באפשר לקיים שניהם מדאורייתא לא דחי. כללא דמילתא היוצא מביאור כללות דבריהם שבמס' מנחות הנ\"ל, דלא ילפינן מכלאים בציצית, אלא דיפה כח קיום עשה מכח קיום לא תעשה ולהכי דחי לה עשה ללא תעשה, דהעשה דיפה כחה דחיא לה ללא תעשה, אבל לא דהותרה הלא תעשה ממש כמו דהותרה כלאים בציצית, אלא הא כדאיתא והא כדאיתא, כלאים בציצית הותרה ממש ומעיקרא לא נאסרה לגבי ציצית, אבל כל לא תעשה מעיקרא נאסרה אפילו במקום עשה, ורק דאתי העשה ודחיא לה בתורת דחייה. וכיון שכן שפיר לא שייך למילף מכלאים בציצית, ולומר דכמו דעשה דציצית דחי כלאים אע\"ג דעשה דציצית אינה חיובית, ולא רמיא אקרקפתא דגברא אלא אי בעי לביש אי בעי לא לביש, הכי נמי תדחה עשה דציצית לשאר לא תעשה. דזה אינו, דשאני כלאים דעשה דציצית כתיבא בצדה, ומעיקרא לא נאסר כלאים במקום ציצית ושפיר מצי לביש ומביא עצמו לידי חיוב העשה, שהרי אינו דוחה בזה שום איסור, שהרי איסור כלאים לא נאמר במקום ציצית כלל, אבל שאר לא תעשה דבתורת דחייה קאתית עלה דעשה דציצית תדחה לה להלא תעשה, ובתורת דחייה ודאי לא שייך למידחי, אלא עשה חיובית ומוטלת אקרקפתא דגברא, וגם אי אפשר לקיומי העשה בענין אחר, אבל באפשר לקיים שניהם, אי נמי שאין העשה חיובית ורמיה עליה, כגון עשה דציצית דברצונו תליא מילתא, דאי בעי לביש טלית בת חיובא ומביא עליו חיוב העשה, ואי בעי לא לביש וליתא עליו חיוב העשה כלל, ודאי לא דחי ללא תעשה דלא לילבש ולא לדחי:", + "מיהו אין בזה תימא על הגאון אבד\"ק בריסק שיחי', שהרי דעת התוס' עצמן במסכת ברכות (שם) אינו כדעת רש\"י ז\"ל, ולדבריהם ז\"ל דשם גם כלאים בציצית דחייה הוא ולא הותרה יעו\"ש, וגם בביאור דעת רש\"י ז\"ל יש בזה שיטה אחרת בספר תורת האדם לרמב\"ן ז\"ל (דפוס ויניציאה דף מד ע\"ב) יעו\"ש והדברים ארוכים לא עת האסף פה. וגם יש מקום לתירוצו לפי מה שביארנו לעיל (אות לו), דמלבד גוף מצות ציצית מצות עשה חיובית היא בפני עצמה להביא עצמו לידי חיוב מצות ציצית יעו\"ש, אלא דמצד אחר אני קוהה בתירוצו, דהכא עשה ולא תעשה הוא, היינו עשה דתכלת ולא תעשה דבל תגרע, ואין עשה דוחה לא תעשה ועשה, כדאמרינן במס' בבא מציעא (ל.) יעו\"ש ובכמה דוכתי, והעיקר בזה דבזמן דליכא תכלת ליכא משום בל תגרע, דכיון שאינו מכוין לגרוע ולעבור על בל תגרע, ואדרבה הוא מכוין ורוצה לקיים המצוה, אלא משום שאי אפשר לו להשיג התכלת מטיל עכ\"פ לבן, ליכא בזה משום בל תגרע, דכל שעושה לצורך ולא כדי לגרוע לא קאסר רחמנא, וכמו שכתב הרשב\"א ז\"ל בחידושיו למס' ר\"ה (שם) עלה דאמרינן תוקעין ומריעין כשהן יושבין תוקעין ומריעין כשהן עומדין כדי לערבב השטן, וז\"ל הקשו בתוס' והא קעבר משום בל תוסיף, ומסתברא דלא קשיא כלל, דלא אמרו התם דאיכא משום בל תוסיף אלא במה שהוא מוסיף מדעת עצמו כגון כהן שהוסיף ברכה משלו, אי נמי ישן בשמיני בסוכה במתכוין וכיוצא באלו, אבל במה שעמדו חכמים ותקנו לצורך, אין כאן בל תוסיף, דכבר נאמר על פי התורה אשר יורוך, ותדע לך דהא שמיני של סוכה בזמן הזה מצוה של דבריהם ואוכלים וישנים בה למצוה, ואע\"ג דבקיאינן השתא בקביעא דירחיא, וה\"ה לבל תגרע לצורך כגון יו\"ט של ר\"ה שחל להיות בשבת, אע\"ג דאמרה תורה תקעו גזרו שלא לתקוע וכל זה לצור כו' יעו\"ש, מבואר מזה דכל שאינו מכוין לגרוע ועושה לצורך ליכא משום בל תגרע. ונראה דהוא הדין לאו דובכל אשר אמרתי אליכם תשמרו נמי ליכא, כל שאינו מכוין לבטל המצוה ועושה לצורך, וכבר נתבאר במאמרנו (שם) דצורך וכבוד ישראל להטיל עכ\"פ הלבן כשאין לו תכלת:", + "ומנא תימרא דשנו לן לענין בל תגרע בין יש לו לאין לו, דתניא בתוספתא דמס' מנחות (פ\"ה) תפילין של יד ושל ראש מעכבות זו את זו אם אין לו אלא אחת הרי זה יניח, והוינן בה בהך ברייתא טובא, דהא סתמא דמתניתין הוא במסכת מנחות (לח.) תפלה של יד אינה מעכבת את של ראש ושל ראש אינה מעכבת את של יד ולא מצינו בזה פלוגתא כלל, ונהי דאשכחן טובא בש\"ס דקתני סתמא במתניתין ופלוגתא בברייתא, אבל סתמא במתניתין וסתמא להיפך בברייתא הא לא אשכחן, והוי לן לאשכוחי בשום דוכתא דפליגי אמתניתין אלא דקא מפרש לה למתניתין, דהא דקתני מתניתין תפלה של יד אינה מעכבת את של ראש כו', מיירי באין לו, אבל ביש לו מעכבות זו את זו, גם זה תמוה דהא עלה דהך מתניתין דתפלה של יד אינה מעכבת את של ראש כו', אמרינן (שם מד.) אמר רב חסדא לא שנו אלא שיש לו, אבל אין לו מעכבת יעו\"ש, וזה הוא בהפוכא ממש מהך ברייתא, ונהי דסיפא דמילתא דרב חסדא אידחיא לה, ואיהו גופיה כדאמרי ליה אמרת אמר לא אלא מאן דלית ליה תרי מצות חד מצוה נמי לא ליעבד, אבל רישיה דמילתא דרב חסדא דפשיטא ליה דביש לו אין מעכבות זו את זו לא אידחיא, אלא דמתני' בין יש לו בין אין לו מיירי וקאמר דאין מעכבות זו את זו, והכל מהאי טעמא גופיה הוא דשתי מצות נינהו, וכי מאן דאית ליה תרי מצות ולא עביד אלא חדא,נימא דאף אותה מצוה דעביד לא קיים בתמיה והיאך יהיה סברת הברייתא כל כך הפוכה מסברת סוגיות גמרא דילן. ולומר דברייתא אעיקר מילתא דגמרא דילן פליג, דסוגיות גמרא דילן קסבר דשל יד ושל ראש שתי מצות נינהו, ולהכי מוקי למתניתין דבין ביש לו בין באין לו מיירי וקאמר דאין מעכבות זו את זו, וברייתא קסבר דחדא מצוה היא, להכי מעכבות זו את זו מוקי מתניתין דשל יד אינה מעכבת את של ראש כו' באין לו. הוא ג\"כ דבר מתמיה, חדא דודאי לא הוי מישתמיט גמרא בשום דוכתא, לאשמועינן דאיכא תנא דקסבר דתפלה של יד ושל ראש חדא מצוה היא ומעכבות זו את זו, ועוד תמוה דלא מצינו בשום דוכתא במידי דמעכבין זה את זה, לומר דבאין לו אין מעכבין, אדרבה בהא דקתני (שם כז.) ד' מינים שבלולב מעכבין זה את זה, קאמרינן עלה אמר רב חנן בר רבא לא שנו אלא שאין לו אבל יש לו אין מעכבין יעו\"ש, ולא קא מותיב הש\"ס התם עלה אלא על אבל אם יש לו אין מעכבין יעו\"ש, ולא קא מותיב הש\"ס התם עלה אלא על אבל אם יש לו אין מעכבין, אבל ארישיה דמילתא דרב חנן דבאין לו מעכבין לא פקפק הש\"ס מידי:", + "שוב מצאתי למרן הבית יוסף ז\"ל (סוף סימן כו) שכתב וז\"ל, ובהגהת סמ\"ק כתב ודוקא שאין לו אבל יש לו מעכבות, וסיים עלה מרן ז\"ל ואי אפשר לומר דמעכבות לענין שלא יצא ידי חובת אותה שהניח קאמר שאף על פי שביטל המצוה בלא אונס, מכל מקום מצוה דעבד עבד, אלא צריך לומר דמעכבות דקאמר, היינו לומר שאסור לו לבטל שום אחת מהן ע\"כ, אכן כל זה יש לדחוק בלשון הגהות הסמ\"ק, שכתב רק לשון מעכבות ולא כתב מעכבות זו את זו, אבל בלשון הברייתא דקתני מעכבות זו את זו, אי אפשר כלל לדחוק ולפרש כן, דלשון מעכבות זו את זו מבואר ומפורש דמעכב על אותה שהניח קאמר, ובאמת גם בלשון הגהת סמ\"ק פי' מרן ז\"ל דחוק ותמוה, וכי צריכא למימר שמחוייב להניח שניהם ואסור לו לבטל שום אחת מהן, ולמה הוצרך הגהת סמ\"ק לאשמועינן זאת:", + "ועל כן נראה דודאי בהא כולי עלמא לא פליגי כלל, דשל יד ושל ראש שתי מצות נינהו, וכיון דשתי מצות נינהו בין יש לו בין אין לו אין מעכבות זו את זו, וכי הניח של יד ולא הניח של ראש או איפכא, ודאי יצא עכ\"פ ידי אותה מצוה שהניח, וברייתא דקתני מעכבות זו את זו, קודם הנחת שתיהן קאי וקאמר דמעכבות זו את זו, דכשאינו רוצה להניח של יד ורוצה להניח את של ראש, זו השל יד מעכבת עליו שלא יניח ג\"כ השל ראש, דכשלא יניח כלל לא יהיה קאי אלא באיסור עשה, אבל כשיניח אחת ולא יניח השניה יהיה עובר בבל תגרע. דכשלא יניח כלל א\"כ לא התחיל בהמצוה כלל ליכא בל תגרע, וכמו שביאר השאגת אריה ז\"ל בטורי אבן דלשון גרעון אינו נופל אלא היכא שהתחיל בהמצוה ולא גמרה, אלא שהוא ז\"ל באבני מלואים למס' ר\"ה (דף כח ד\"ה הרי), הפריז בזה על המדה לומר דאינו עובר על בל תגרע, אלא בהתחיל ולא גמר בדבר שאינו מעכב יעו\"ש דאיהו גופיה אסיק דבריו בתיובתא מהספרי, אלא אפילו לא גמר בדבר המעכב נמי עובר על בל תגרע, ולא עוד אלא אפילו לא התחיל ממש בגוף המצוה, אלא התחיל בעסק והכנת המצוה, ולא גמר המצוה נמי עובר בבל תגרע, והיינו טעמא דהרשב\"א ז\"ל דהוצרך למיהב טעמא ביו\"ט של ר\"ה שחל להיות בשבת, דגזרו שלא לתקוע דלא עוברין בזה בבל תגרע, משום שהוא לצורך כנ\"ל, והטורי אבן תמה, דהא לא התחיל בהמצוה כלל ומאי בל תגרע איכא, אבל באמת לא קשיא מידי, כי הברכות הם אתחלתא דמצוה, דמצוה אחת הם לזכרון, כדאיתא בשלהי מס' ראש השנה (לד:) כשהוא שומען על סדר ברכות שומען שענין אחד הם, ואף דאיתא (שם) שני עיירות באחת תוקעין ובאחת מברכין ילך למקום שתוקעין ומקשה פשיטא הא דאורייתא והא דרבנן, אבל כבר ביארנו במקומו שבאמת שורש מצות תפלה הוא מדאורייתא, כמו שנמנה במנין המצות, אלא שזמן התפלה הוא דרבנן, אבל כשמתפלל מקיים מצוה דאורייתא, ולכן הוא אחד עם התקיעות, וכשמתפלל ואינו תוקע הוי שהתחיל ולא גמר ועובר בבל תגרע, מיהו עכ\"פ התחיל בעסק המצוה בעינן, אבל כשלא התחיל כלל ליכא בל תגרע, ולהכי בתפילין כשלא יניח כלל אינו עובר משום בל תגרע, אבל כשיניח אחת מהן ולא יניח השניה, כיון שהתחיל בעסק מצות הנחת תפילין ולא גמר עובר בבל תגרע, ולהכי מעכבות זו את זו, שמוטב שלא יניח כלל ולא יהיה עובר בבל תגרע, ומתניתין דקתני אין מעכבות זו את זו, היינו אם עבר והניח אחת מהם יצא ידי מצות אותה שהניח, דשתי מצות נינהו, דמתניתין לא מיירי הכא מדין בל תגרע, אלא בעיקר הדבר אם שתי מצות נינהו אי מצוה אחת, וברייתא קודם הנחה ומשום בל תגרע, ומסיים ברייתא וקאמר אם אין לו אלא אחת הרי זה יניח, כלומר כיון שאינו רוצה לגרוע המצוה רק שאין לו אלא אחת ורוצה לקיים המצוה כמו שהשיג ידו עכ\"פ, הרי זה יניח וליכא משום בל תגרע דכל שהוא לצורך ואין כוונתו לעבור על בל תגרע אינו עובר, והנראה שזה ג\"כ כוונת הגהת סמ\"ק, ומקור דבריו מהך ברייתא דתוספתא, מבואר מזה דמחלקינן לענין בל תגרע בין יש לו לאין לו, דבאין לו דהוא עושה לצורך לקיים המצוה ולא לעבור על בל תגרע אינו עובר, ושפיר בזמן שאין התכלת מצוי מטיל לבן לחודא וליכא כלל משום בל תגרע:", + "וכל זה בזמן דליכא תכלת, אבל בזמן דאיכא אלא שהוא ספק תכלת ספק אינו תכלת, פשיטא דמחויב להטיל מספק לתקוני עצמו, לאפוקי נפשיה מספק עבירת עשה ושני לאוין דובכל אשר אמרתי אליכם תשמרו ובל תגרע וספק איסורא לחומרא. ובפרט שלפי האמת כבר נתבאר די באר שהוא ודאי תכלת כמו שביארנו:" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' קי) במעלות התכלת וסגולותיה, וזה לשוננו גם בענין מצות וראיתם אותו, שהסמ\"ק (סימן כח) והרשב\"ץ בספר זוהר הרקיע מנאו למצוה בפני עצמו להסתכל בציצית כו' יעו\"ש, תמה עלן מבהיל אחד דלמה לן להביא זאת בשם סמ\"ק, הרי גמרא מפורשת היא במס' מנחות (מד.), אלא שהסמ\"ק ורמב\"ם פליגי לענין מנין תרי\"ג מצות, אבל כולם מודו דמצוה להסתכל בציצית אלא דלהרמב\"ם ז\"ל אינו נקרא מ\"ע בפני עצמה, אלא ענף ממצות ציצית ע\"כ:", + "אכן באמת אינו מפורש (שם) בגמרא המצוה להסתכל בציצית ורק כל שאין לו ציצית בבגדו עובר בחמשה עשה יעו\"ש, שאינו מפרש בש\"ס הני עשה מאן נינהו, אלא דרש\"י ז\"ל מני להו ופי' דוראיתם הוא חד מינייהו, וזה דעת הסמ\"ק ורשב\"ץ, אבל הרמב\"ם בשורש התשיעי לא קא חשיב וראיתם בין החמשה עשה, וגם בחיבורו לא מייתי כלל דין זה שמצוה להסתכל בהציצית, וכבר ביארנו בזה לעיל (סימן לו) יעו\"ש, וזה המבהיל לא עיין במקור הדברים:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' קיח), ונראה לע\"ד להביא ראיה לדעת הרמב\"ם ז\"ל מש\"ס דמנחות (מ.), ת\"ר סדין בציצית ב\"ש פוטרין וב\"ה מחייבין והלכה כדברי ב\"ה כו', אמר רבי א\"כ למה אסרוהו כו' ומסיק גזירה משום קלא אילן, ופריך ולא יהא אלא לבן יעו\"ש. וכבר הקשו מזה לדעת הפוסקים ומכללם הרמב\"ם ז\"ל, דבעינן שיהא הציצית מצבע הטלית, מאי פריך ולא יהא אלא לבן, הא אם יהיה קלא אילן יפסול משום שאינו מצבע הטלית, ומזה ראיה לדעת הרמב\"ם ז\"ל דחוט של תכלת אינו צבוע תכלת אלא חציו, ושפיר אף אם הוא קלא אילן לא מיפסלו הציצית משום שאינו מצבע הטלית, כיון שאינו צבוע אלא מקצתו אף אם יהיה אותו מקצת החוט כנפסק כשר ע\"כ:", + "ולכאורה הוא טעות, דנהי דמצד הכשר הציצית הוא כשר ולא מיפסלו משום שאינו מצבע הטלית, כיון שאינו צבוע אלא מקצתו, אף אם יהיה אותו מקצת החוט כנפסק ג\"כ כשר, דליכא למיפסל משום דהוי כנפסק מעיקרו, דמידי הוא טעמא בנפסק מעיקרו דפסול אע\"פ שכל שני ראשי החוטים קיימים, דהוי כאלו ליתנהו לגמרי שהרי אינם נאחזים בטלית כלל, אבל הכא הרי אינו נפסק ממש ונאחז הוא היטב בהטלית, מיהו אכתי יפסול מצד איסור כלאים שלא במקום מצוה, דזה המקצת חוט הצבוע שאינו להכשר הציצית, הרי הוא כלאים שלא במקום מצוה, ושפיר הקשה הסמ\"ג אמאי קאמר ולא יהא אלא לבן גם לפי שיטת הרמב\"ם ז\"ל דרק מקצת החוט הוא צבוע:", + "אמנם הדבר נכון מאד, דודאי לשיטת הרמב\"ם ז\"ל דרק מקצת החוט הוא צבוע שפיר פריך ולא יהא אלא לבן כנ\"ל, דאפילו יהיה אותו המקצת כנפסק ג\"כ כשר, ואי משום איסור כלאים, הרי כבר באמת תמהו האחרונים לדעת הסוברין דאפילו איכא הנאת הגוף בהדי המצוה, אמרינן מצות לאו להנות ניתנו, למה צריך קרא למשרי כלאים בציצית, הא בלאו הכי שרי, משום דמצות לאו להנות ניתנו, אכן כבר נתבאר אצלנו שהדבר פשוט מאד, כפי מה שביאר באבני מלואים (סימן כח סק\"ס) מיסודו של הרשב\"א ז\"ל, לחלק דהיכא דליכא אלא הנאת המצוה, אז בכל ענין אמרינן מצות לאו להנות ניתנו, אבל היכא דאיכא הנאת הגוף בהדי מצוה, דוקא היכא דאי אפשר למצוה בענין אחר, אמרינן מצות לאו להנות ניתנו, אבל היכא דאפשר למצוה בענין אחר, לא אמרינן מצות לאו להנות ניתנו יעו\"ש, ומצות ציצית הרי אפשר בלא כלאים בצמר, ורק משום שרצונו בפשתן שפיר כיון דאיכא הנאת הגוף הנאת לבישה לא הוי אמרינן מצות לאו להנות ניתנו, להכי צריך קרא למשרי כלאים בציצית, וממילא כיון דמקרא שרי כלאים בציצית, ולפי הס\"ד דלא ידע מהאי דריש לקיש וגם הלבן שפיר דמי, משל צמר פריך שפיר ולא יהא אלא דשרי משום דמצות לאו להנות ניתנו, וא\"כ מה יוסיף תת כח אותו מקצת חוט הצבוע איסור כלאים על הבגד, הא מצות לאו להנות ניתנו, והטלית הרי הוא לבישת מצוה ע\"י הציצית שבו, מאי אמרת נהי דמצד הטלית ליכא איסור כלאים משום דמצות לאו להנות ניתנו, אבל הרי זה המקצת חוט הצבוע שאינו מצוה ג\"כ איסור כלאים יש בו, אבל הרי בזה החוט ליכא הנאת לבישה כלל, דמה הנאת לבישה שייך בחוט. והגם דאמרינן במנחות (לט:) השיראין כו' צמר ופשתן פוטרין בהם, אי אמרת בשלמא דאורייתא היינו דמשתרי בהו כלאים, אלא אי אמרת דרבנן היכי משתרי בהו כלאים יעו\"ש, אלמא דשייך איסור כלאים בחוטין, ולא אמרינן מה הנאה יש לו בחוטין, שאני התם דהחוטין הם שם מצוה חשיבי נוי הטלית, עיין רמב\"ם וכסף משנה פי\"ט מה' שבת, וחשוב הנאה, אבל כאן זה המקצת חוט הצבוע הרי אינו מצוה וממילא אין בו שום הנאה, והרבה יש להאריך בזה ואין כאן מקום להאריך יותר:\n" + ], + [ + "במה שכתבנו במאמרנו פתיל תכלת (פרט השביעי עמ' קלא ושם) שמנהג חמש הקשרים הוא מקדם קדמתה גם בזמן שהיה תכלת, כעת מצאתי הדבר מפורש שהוא כן בדברי רבינו נסים גאון ז\"ל בפתיחתו לספר המפתח, וז\"ל: ואומר לא סרה הקבלה והמסורת משומרת בין האומה, וכאשר היה האדם קורא ועשו להם ציצית היה אומר כי זו הציצית נשים אותה בכנף הטלית, מספר חוטים ח' ויש בה חמשה קשרים כו' יעו\"ש, הרי שכתב להדיא שמנהג החמשה קשרים הוא בקבלה ומסורת מעולם, ומבואר ג\"כ מנהג החמשה קשרים בתקוני זוה\"ק (תיקון עשיראה) וז\"ל וכד ישראל אמרין שמע ודאי חיון שמטין גדפייהו, באן אתר בכנפי מצוה דאתמר בהון על ארבע כנפות כסותך אשר תכסה בה דאיהו כגוונא דמעיל האפוד דפעמונים ורמונים אינון לקבל תליין וקשרן שולי המעיל אינון לקבל כנפי מצוה ואינון ה' קשרים לקבל שמע ישראל כו' יעו\"ש, ופנימיות זה המאמר יתבאר קצת בעזהש\"י לקמן (פרט ג' סימן א') יעו\"ש מיהו גם בפשטיות הענין כמה מילי מעליותא אשכחינן בה בריך רחמנא דסייען, [א] שמנהג חמשה קשרים היה בזמן התכלת, ואם שכבר נתבאר זאת במאמרנו (שם) מהרעיא מהימנא, מיהו מכאן מבואר יותר ושאינון רמיזין בפעמונים ורימונים שבמעיל שהיו שבעים ושנים, עיין בויקרא רבה (פ' כא) וחליין וקשרין שבציצית הם ג\"כ שבעים ושנים, [ב] מכאן מקור נפלא למה שכתב הרמב\"ם ז\"ל (פ\"ט מה' כלי המקדש ה\"ג) המעיל כולו תכלת כו' ואין לו בית יד אלא נחלק לשתי כנפים מסוף הגרון עד למטה כדרך כל המעילים ואינו מחובר אלא כנגד כל הגרון בלבד כו' יעו\"ש, והראב\"ד תמה על זה זו מנין לו. ומרן הקדוש ז\"ל לא העיר מקורו אלא כתב ואפשר דבאיזה ברייתא מצא כן, ובספר מנחת חינוך (מצוה צט) הקשה בזה עוד, דלמה שכתב הרמב\"ם ז\"ל היה במעיל ד' כנפות ולא מצאנו שהיה בו ציצית, וא\"כ קשה בש\"ס דערכין (ג:) הכל חייבין בציצית כהנים לוים וישראלים פשיטא, כהנים איצטריך ליה סד\"א כו' והני כהנים הואיל ואישתרי כלאים לגבייהו לא ליחייבו קמ\"ל כו' יעו\"ש, ולדעת הרמב\"ם ז\"ל דהמעיל היה בת ארבע כנפות, א\"כ בפשיטות טפי הוי ליה למימר כהנים איצטריך ליה, הואיל דפטרינהו רחמנא מציצית במעיל, לא ליחייבו גם בשאר בגדים בת ד' כנפות, קמ\"ל כו', יעו\"ש שתירץ דלהכי מעיל פטור מציצית כיון דהוא הקדש לא הוי ככסותך יעו\"ש, ולדעתי אין תירוצו מספיק, כיון דקי\"ל בגדי כהונה ניתנו להנות בהן, כדפסק הרמב\"ם ז\"ל (שם פ\"ח הי\"א) שפיר כסותך קרינן ביה, אמנם מקור דברי הרמב\"ם ז\"ל הוא מהזוה\"ק כאן, דמבואר להדיא דמעיל היה ארבע כנפות, כדקאמר על ארבע כנפות כסותך אשר תכסה בה, דאיהו כגוונא דמעיל האפוד וסיים שולי המעיל אינון לקבל כנפי מצוה, והיינו דרימונים התלויים בשולי המעיל שעשויים מחוטי תכלת וארגמן ותולעת שני, היה במקום ציצית דחוטי לבן ותכלת, וכדקי\"ל במס' מנחות (מא:) טלית שכולה תכלת מביא תכלת ודבר אחר ותולה בה, ומיושב שפיר קושית המנחת חינוך ג\"כ. [ג] ונראה דמזה יצא לו נמי להרמב\"ם ז\"ל מה שכתב (שם פ\"ט ה\"ד) ומביא תכלת וארגמן ותולעת שני כל מין משלשתן שזור שמנה, לפי שנאמר בשוליו משזר נמצאו חוטי השולים ארבעה ועשרים ועושה אותן כמין רמונים כו' יעו\"ש, שמבואר מלשון הרמב\"ם ז\"ל שלא היה שזור כל המינים ביחד, באופן שיהיה החוט כפול כ\"ד, אלא כל מין ומין היה שוזר בפני עצמו כפול שמונה, ומזה רצה המשנה למלך (שם פ\"ח ה\"ג סוד\"ה ועוד יש לדקדק) לידון בדבר החדש, דדעת הרמב\"ם ז\"ל הוא בכל הבגדים כן כשהיו ממינים הרבה לא היה שוזר החוטין מכל המינים כאחת, אלא כל מין ומין היה שוזר בפני עצמו ודיו, וסיים אך רש\"י בפ' תרומה כתב בפירוש שכל הד' מינים היו שזורין יחד כ\"ד כפלים לחוט, וכ\"כ שם הרא\"ם, וכן נראה מדברי רש\"י בסוגיית הגמרא דיומא (עא:) וכ\"כ בפירוש הסמ\"ג (עשין קעג) יעו\"ש ע\"כ, אכן לע\"ד נראה שאין כאן מחלוקת, דודאי בשאר בגדים גם להרמב\"ם היה החוט מכל המינים שזורין יחד כאחת, כדעת רש\"י וסמ\"ג ורא\"ם ז\"ל, ודוקא ברמונים שבמעיל דקדק הרמב\"ם ז\"ל לכתוב כן, שהיה כל מין בפני עצמו ויצא לו זה מברייתא דתקוני זוהר הנ\"ל, שמבואר להדיא דהרמונים הם במקום ציצית ממש בכנפות המעיל. [ד] מדברי הזוה\"ק הללו סמך נפלא למנהג המהדרין לעשות חוטי הציצית כפול שמונה, ונזכר מנהג זה דרך העברה בתוך לשון הזהב של הרמב\"ם ז\"ל (פ\"א מה' ציצית ה\"י) שכתב אפילו אם היה החוט כפול משמונה חוטין, ושזור עד שנעשה פתיל אחד, אינו נחשב אלא חוט אחד ע\"כ, משמע שכן היה המנהג לעשות החוטין כפול שמונה, וכן מבואר מנהג זה בפרי עץ חיים (ריש שער הציצית), ומאין שורש מנהג זה, ונראה שנובע מדברי הזוה\"ק הללו, דהרמונים הם במקום ציצית בארבע כנפות המעיל וכתיב בהו משזר, וילפינן במס' יומא (עא.) שהיה חוטן כפול שמונה מה שלא נמצא דוגמתן בשום אריגה שבמקדש ובגדי כהונה עוד יעו\"ש, ומינה דחוטי הציצית נמי מצותן שיהיה חוטן כפול שמונה, וזה ברור ונכון:\n" + ], + [ + "במה שהבאנו במאמרנו (פרט השמיני ע' קמב) לשון הירושלמי מס' מעשר שני (פ\"ה ה\"ב) אמר רב אחא זאת אומרת שביהמ\"ק עתיד להבנות קודם מלכות בית דוד, דכתיב ובדם ענבים סותה ואת אמרת הכין, הנה כן הוא גי' הפני משה ופירשנו על פי גירסתו יעו\"ש אולם הגרסא בפנים הירושלמי הוא, אמר רב אחא זאת אומרת שבהמ\"ק עתיד להבנות קודם מלכות בית דוד, דכתיב ודם ענב תשתה חמר, ואת אמרת הכין, אלא שהפ\"מ נתקשה בגירסא זו והגיה כנ\"ל, וגם אנו נמשכנו אחריו וכתבנו שזה הוא עיקר הגירסא, אולם כעת נראה לפרש בפשיטות כגי' הירושלמי שלפנינו, והכי קאמר, זאת אומרת מדקתני מתני' שהותנו כשיבנה ביהמ\"ק יחזור הדבר לכמות שהיה, היינו להעלות כרם רבעי מהלך יום סביב ירושלים לתוכה כדי לעטר שוקי ירושלים בפירות, שמעינן מינה דביהמ\"ק עתיד להבנות קודם מלכות בית דוד, דכתיב ודם ענב תשתה חמר, ודרשינן מיניה במס' כתובות (קיא:) דעתידה ארץ ישראל שתוציא חטה כשתי כליות של שור הגדול, וענב אחד יוציא שלשים לוגין יין יעו\"ש, וכן הוא בתרגום יונתן בן עוזיאל דקאי אלעתיד יעו\"ש, ואי מלכות בית דוד וכל יעודי הברכות יהיו קודם בנין ביהמ\"ק, לא יוצרך כלל לתקנה זו להעלות כרם רבעי לירושלים מהלך יום אחד סביב לה כדי שיהא פירות מצויים בזול בירושלים, הרי בלא\"ה יהיה בזול, כיון שאז תהיה הברכה מצויה כל כך בהפירות, אלא על כרחך שבנין ביהמ\"ק עתיד להבנות קודם מלכות בית דוד, והברכות היעודות לנו הם יהיו עם מלכות בית דוד בב\"א. מיהו גם גי' הפ\"מ יש לה מקום כמו שפירשנו, ובאמת נראה דהירושלמי נקט דם ענבים דהוא רישיה דקרא דובדם ענבים סותה, ונקט נמי תשתה חמר דהוא סיפיה דקרא דודם ענב תשתה חמר, וערבינהו ודרשינהו להורות דהוכחתו אזלי מכחו תרתי מילי כדפירשנו (שם) וכפירושינו דהכא, וכהאי גוונא ערבינהו הש\"ס במס' כתובות (שם) להנהו תרי קראי ודריש להו דדריש על ודם ענב תשתה חמר ומסיים ושמא תאמר אינו מרוה ת\"ל סותה יעו\"ש, וכהאי גוונא אשכחן טובא בש\"ס דמערב תרי קראי ודריש להו:\n" + ], + [ + "במה שכתבנו במאמרנו (שם ע' קמד) ברם אישתמיטתיה ש\"ס ירושלמי מפורש במס' כלאים (פ\"ט ה\"א) תכלת וארגמן ותולעת שני (שמות כ״ה:ד׳), מה תולעת שני דבר שיש בו רוח חיים אף כל דבר שיש בו רוח חיים יעו\"ש, הרי דגזה\"כ הוא בתכלת דצריך שיבא מבעל חי דוקא, ולא מדומם או צומח יעו\"ש, הרחיב מבהיל אחד את לשונו לדבר גבוה, כי שינינו לשון הירושלמי, דבירושלמי לא איתמר כלל הלשון כמו שהבאנו, אלא הכי איתמר [ושני תולעת] מה שני תולעת דבר שיש בו רוח חיים אף כל דבר שיש בו רוח חיים, ואין כוונת הירושלמי ללמוד גז\"ש על תכלת וארגמן, רק הירושלמי קאי על שני תולעת לחוד דלאו דוקא בעינן צבע תולעת רק יכול לצבוע בכל דבר שיש בו רוח חיים, וכן פי' הפ\"מ שם בביאור דברי הירושלמי, ע\"כ השגת המבהיל:", + "אכן הבל ושקר יפצו פיו וכל הפוסל במומו פוסל, כי אדרבה זה המבהיל שינה בלשון הירושלמי והוסיף [ושני תולעת] מה שני תולעת כו'. ובאמת פסוק ושני תולעת לא נזכר בירושלמי שם כלל, אבל אנחנו לא שנינו כלל בלשון הירושלמי רק שמשגגת המעתיק נחסר בלשונינו תיבת וכו' אחר תכלת וארגמן ותולעת שני, וכן צ\"ל בלשונינו תכלת וארגמן ותולעת שני וכו' מה תולעת שני כו', דזה לשון הירושלמי ואת המצנפת שש ואת פארי המגבעות שש ואת מכנסי הבד שש משזר ואת האבנט שש משזר תכלת וארגמן ותולעת שני וכתיב פארי פשתים יהיו על ראשם ומכנסי פשתים יהיו על מתניהם ולא יחגרו ביזע, את דרש שש משש שש מפארי פארי מפארי, מה שני תולעת דבר שיש בו רוח חיים אף כל דבר שיש בו רוח חיים כו' יעו\"ש, ואנחנו במאמרנו זנחנו מה שדורש הירושלמי רישיה דקרא, ואת המצנפת שש דדרש שש משש שש מפארי פארי מפארי. כי אינו ענין למאמרנו, ותפסנו רק מה שחוזר הירושלמי למידרש סיפיה דקרא, תכלת וארגמן ותולעת שני מה שני תולעת דבר שיש בו רוח חיים אף כל דבר שיש בו רוח חיים, שזה הוצרכנו להביא במאמרנו, ואין כאן שום שינוי לשון כלל, זולת מה ששנינו קצת שהעתקנו מה תולעת שני, ובירושלמי הנוסחא מה שני תולעת וזה שינוי מועטת, ורגיל ליפול חילוף כזה בירושלמי כי הוא הוא, והדבר מוכיח דעל קרא תכלת וארגמן ותולעת שני דסליק מניה קאי ודרשיה:", + "אולם מה שלא נמשכנו בזה אחר פי' הפ\"מ ז\"ל וזה המבהיל חישב שפי' הפ\"מ ז\"ל היה בהעלם עין מאתנו, הנה זה הוא סכלות ובערות גדול לחשוב כן שנעלם מאתנו פי' הפ\"מ במקומו, אכן הוא להיות שבאמת פירושו ז\"ל תמוה ולא זכינו לעמוד בו, דמהיכי תיתי לעשות פלוגתא בין הירושלמי לבין התורת כהנים וספרי ושיפלגו מהיפך אל היפך, דמזה עצמו דדרשי בתורת כהנים דבעינן תולעת לעיכובא ידרוש הירושלמי דלא בעינן תולעת דוקא. ועוד לפירושו אינו מובן באמת מאי תלמודיה דירושלמי דלמא תולעת דוקא בעינן, ועוד גוף לשון מה שני תולעת דבר שיש בו רוח חיים אף כל דבר שיש בו רוח חיים, דלהפ\"מ ז\"ל ללמד על עצמו של שני תולעת קאי, דלאו דוקא תולעת בעינן אלא מכל דבר שיש בו רוח חיים כשר, דחוק ואינו נכון כלל, דודאי משמעות הלשון משמע טפי ומיתפרש דללמד על אחריני קאי בהיקש ומה מצינו שיהיה כתולעת שני, ויגיד עליו ריעו שבלשון הירושלמי (שם) מה צמר שאין לו שם לוויי אף פשתים שאין לו שם לווי, דביאורו ג\"כ ללמד על פשתים שיהיה כצמר ולא ללמד על עצמו של צמר, גם הבנתו בברייתא דתו\"כ מגומגם אצלנו, ועל כן לא נמשכנו אחר הפ\"מ ז\"ל, אבל מה שלא הבאנו במאמרנו (שם) דברי הפ\"מ ולדחותם, הוא מפני הכבוד, כי אין דרכנו לגנות דברי זולתנו אם לא שההכרח מביא אותנו לידי כך, וכאן לא ראינו הכרח לזה כי סמכנו שכל מי שיעיין בזה ביושר יראה כי דרכינו בביאור הירושלמי הוא דרך סלולה והאמת בעזהש\"י, שוב הראוני החברים יצ\"ו שכאשר פירושנו כן פי' בפשיטות המר\"א פולדא ז\"ל בפירושו על הירושלמי:", + "$פרט השני", + "קצת ביאורים ותשובות שלא על סדר המאמר פתיל תכלת", + "ובו ג סעיפים\n" + ] + ], + "Second Article": [ + [ + "קצת ביאורים ותשובות שלא על סדר המאמר פתיל תכלת", + "מכתב הגאון מקוטנא ותשובתו אליו:", + "א העתק לשון הגאון מקוטנא נ\"י להמ\"ץ מק\"ק זאמושטץ עיר חדש, שהתחפש לפניו כי לא לנו הוא והשיבו וז\"ל: ב\"ה יום ה' י\"ב למב\"י תר\"ן קוטנא, אל כבוד הרב החריף וכו' מו\"ה לייבוש נ\"י מזאמושטץ חדש: ", + "הנה אין ספק שבימי האמוראים גם בזמן אביי ורבא היו צובעין ומטילין תכלת על כנפי בגדיהם, וזה מבואר בסנהדרין (דף יב) וגם במנחות (דף מג) גבי מר ממשכי, ולפי הנראה נגנז בימי אחרוני אמוראים וזה היה בימי רבינא האחרון שנפטר בשנת רל\"ד לאלף החמישי, והיה זה כיון דנחלקו התנאים אם תכלת מעכב הלבן ולא הוקבע הלכה עדיין אם אינו מעכב הלבן, והיה חשש סכנה בהתכלת כמבואר בסנהדרין (דף יט), ובציצית נזכר על כנפי בגדיהם סכנו נפשם לקיים מצות ציצית, ועיין בכריתות (דף ט) במימרא דרב אחא בר יעקב ובתוס' קדושין (דף סב ע\"ב) בד\"ה גר צריך ג':", + "ובמדרש האריז\"ל שכתב שבזמן הזה אין מצוה בתכלת, היה אחר שנקבע הלכה דאין מעכב התכלת, ואל תתמה על זה, שהרי גם בדרש עמוני ולא עמונית אמרו במדרש שאם היתה באה רות מקודם לא היו מקבלין אותה, רק אחר שנקבע הלכה דמואבי ולא מואבית, וגם אנו נאמר דאחר שנקבע הלכה דאין מעכבין זא\"ז, בדקו שאין צריך בזה\"ז לתכלת, וקרא הכי דייק דקרא על כנפי בגדיהם לדורותם דמזה נשמע שלא תתבטל מצות ציצית בשום דור הוא על לבן, אבל על תכלת לא נאמר לדורותם וזה סמך למדרשו של האריז\"ל, ויעוין בחי' רמב\"ן במגילה בראש המסכת, ומה דמבאר בספרי דגנזוהו אז יש לומר כעין דמבאר בפ\"ק דשבת ובפ' אין מעמידין, דבימי שמאי והלל גזרו ולא קבלו ובימי תלמידיהם נתקבלה התקנה, וגם אנו נאמר דבימי רבי יוסי גזרו לגנוז, ובימי רבי דאיהו סבירא ליה דמעכבין לא נתקבלה, וכן בימי תלמודין לוי ושמואל בר\"פ התכלת לא קבלו עד שהוקבע הלכה דאין מעכבין וגנזוהו וגם מצאו להם טעם כמו שכתב האריז\"ל:", + "ודע כי לפי דעת הבעל המאור והנשיא ר\"י בר ברוך שנזכר בספר תמים דעים הלכה כרבי וכל מצות ציצית היא רק מדרבנן. וקשה על זה ממימרא דרב אחא בר יעקב בכריתות (דף ט) דלדורותם שלא יתבטל בשום דור משמע, אמנם גם מחדש קשה, לדעת הסוברים דחדש אינו נוהג בחוץ לארץ דמושבות לאחר ירושה וישיבה משמע וזה בטל מחרבן ראשון, עיין בפ\"א מהל' תרומות, דגם בימות עזרא לא היה חיוב מד\"ת גם בא\"י, ובארתי במקום אחר דלענין חובת קרקע גם בירושלים אינו נוהג תרומות ומעשרות בזמה\"ז מדין תורה, א\"כ גם חדש לדעת הסוברין בח\"ל דרבנן גם בא\"י אינו אלא מדרבנן, א\"כ קשה לדורותיכם דכתיב בחדש, ואולי יש ליישב, אמנם אין להאריך בזה כי דעה זו נדחה מכל הפוסקים:", + "ונבוא לנדון דידן, הנה כבוד הרב הגאון שי' אמר שלפי דעתו, הדג הנקרא טינט פיש הוא החלזון שהיו צובעין בו התכלת, לפי שנמצא בו כל הסימנים, הנה זה הוא רק סברא בעלמא, הן מצד הזמן והן מצד המקום כי נמצא גם בימים אחרים, והגם שהרב שיחיה תירץ זאת אינו אלא סברא בעלמא. אמנם מה שכתב עוד לא יהיה אלא ספיקא, כיון שאפשר שיקוים מצות תכלת, נכון, ומחויבין לעשות עכ\"פ מצד הספק, אחר שזה אינו מזיק, ובזה ודאי יפה כתב כי החוט לא נפסל ע\"פ דין, כדאמרינן בפ' התכלת (דף מ) לא יהא אלא לבן, הרי דגם התולה קלא אילן נהי דלא יצא משום תכלת, משום לבן מיהו יצא, והגם כי קצת פוסקים חלקו על זה, מ\"מ דעת רוב הפוסקים הוא כן, אלא שאחר שאין לנו ידיעה ברורה שזה תכלת ודעת גדולי ישראל שהאידנא נגנז ושאין אנו מחויבין בתכלת אין לנו להניח הודאי ולהחמיר מספק, ועל כל זה איני אומר קבלו דעתי אחר שלא נדע גם אם איננו תכלת, ואין לנו ג\"כ ידיעה ברורה שאינו החלזון, ואפשר שמתנוצץ הגאולה כנלפע\"ד. אמנם לסייע ג\"כ איני יכול, ומי שלבו שלם בדבר הוא ידון:", + "נאום ישראל יהושע חו\"פ קוטנא", + "ע\"כ לשון תשובתו.", + "וזה אשר השבנו על דבריו", + "הנה מה שכתב שאין ספק שבימי האמוראים גם בזמן אביי ורבא היו צובעין ומטילין תכלת על כנפי בגדיהם, זה אמת כמו שכתבנו גם אנו בראיות ברורות במאמרנו שפוני טמוני חול ופתיל תכלת:", + "אולם מה שכתב ולפי הנראה נגנז בימי אחרוני אמוראים וזה היה בימי רבינא האחרון שנפטר בשנת רל\"ד לאלף החמישי, תמיהני נבואה זו מנין היא לו. אדרבה מדלא נזכר בש\"ס שום גניזה בתכלת, נראה ודאי דכל ימי האמוראים עד אחר רבנן סבוראי ותרביצאי הטילו תכלת בציצותיהם, דאי לאו הכי ודאי לא הוי משתמיט מלהזכיר זאת בש\"ס, מאחר שידוע שרבנן סבוראי ותרביצאי הכניסו דבריהם בתוך הש\"ס:", + "וביותר לפי מה דנראה וניכר מדברי הרב נ\"י שלא היה גניזה בתכלת מן השמים כלל שלא יהיה במציאות בעולם, וכאשר מאז הודה לן בפני כל בפה מלא, ושחק על האומרים שנגנז התכלת ואינו במציאות בעולם ועדיין בהודאתו קיים, אלא שהרב נ\"י בחר דרך לעצמו לומר שחכמים גנזוהו, כלומר שבטלו ועקרו מצוה זו שמפני הסכנה דרשו במופלא מאתנו לומר שאין אנו חייבין במצות תכלת כמו שיתבאר, ואם היה זה בימי הש\"ס אפילו בימי אמוראי בתראי כגון סבוראי ותרביצאי איך לא היה נזכר זאת, וכבר כתבנו דעתנו במאמרנו הקודמים והוא אמיתת הענין שהתכלת נפסק בימי בה\"ג לסיבת קושי עול הגלות והגזירות, ומחמת שהעמים מאז חדלו להשתמש בצביעה מדם החלזון, מחמת שהתחילו להשתמש בצבעים אחרים שהמציאו אז הטובים ויפים כמו הצביעה בדם החלזון וזלים ביותר, עד שנשכחה מלאכת הצבע מדם החלזון איך לעשותה, ולזה נשכח גם החלזון איזה הוא, וכמו שהביאנו משמיה דהרדב\"ז ז\"ל בתשובה. אבל לא היה גניזה כלל בחלזון לומר שנגנז ואינו במציאות כלל. וכן יש לדייק מלשון הרמב\"ם ז\"ל שכתב ובים המלח הוא מצוי ואי נגנז ואינו במציאות הוי ליה למיכתב היה מצוי אבל לשון הוא מצוי משמע שעכשיו הוא מצוי גם כן:", + "ומה שכפי השערתו כתב הרב נ\"י כמתנצל בעד חכמי הש\"ס, למה נתעצלו בדבר ולא חשו לעקור ולבטל תיכף מצות התכלת, והמתינו עד סוף אמוראי בתראי, שהיה זה משום שלא הוקבע עדיין ההלכה אם תכלת אינו מעכב את הלבן, להכי סכנו נפשם לקיים מצות תכלת, לפי שבציצית כתיב על כנפי בגדיהם לדורותם, והיכא דכתיב לדורותם אין לו הפסק בשום זמן כדאמר רב אחא בר יעקב בכריתות (ט.):", + "אנן לא פירוקא ידענו ולא קושיא ידענו. אם קושיא היא זו שהיה להם לחכמי הש\"ס להזדרז בזריזות נפלא כזריזין מקדימין למצוה, לעקור ולשרש לבטל מצות תכלת מישראל. אין תירוצו מכוון כלל דמה בכך דכתיב בציצית לדורותם, ואי יתעקר התכלת יתעקר נמי הלבן כיון דתכלת מעכב את הלבן, מה בכך כמו דמצוה לעקור ולבטל את התכלת משום סכנה, מצוה נמי לבטל הלבן ובפרט דאין זה כלל נגד לדורותם, כיון דהחיוב מן התורה במקומו עומד, רק דחכמים קעקרי ליה משום הסכנה, והגע עצמך ממקום שבא ממימרא דרב אחא בר יעקב, אטו בכל דור ודור מחויב שיהיו גרים, והרי בימי שלמה לא קבלו גרים, אטו משום זה נאמר דלא נתקיים לדורותם אתמהה, ודאי אם היינו אומרים דבזמן הזה אין אנן חייבין מן התורה בציצית היה זה נגד לדורותם. אבל כיון שהחיוב במקומו עומד, אלא שאין אנו יכולין לקיימו מחמת שאין לנו או עקרו ובטלו משום סכנה, אינו כלל נגד לדורותם:", + "אכן עיקר הקושיא לא ידענו, וכי קושיא היא זו, שהיה להם לחכמי הש\"ס להזדרז לעקור מצות התכלת מפני הסכנה מי שמע כזאת שמפני סכנת גזירה יבטלו מצוה, ודאי מי שמבטל ואינו מקיים המצוה משום יראת סכנה אין עליו עונש, שאין לך דבר שעומד בפני פקוח נפש, אבל שחכמים יעקרו ויבטלו מצוה מקמי גזירה לא שמענו. אדרבה להדיא אמרינן במסכת כתובות (ג:) וליעקריה, גזירה עבידי דבטלי ותקנתא דרבנן מקמי גזירה לא עקרינן יעו\"ש, וכ\"ש דלא עקרינן מצות התורה מקמי גזירה:", + "אלא שאנו רואים שהרב נר\"ו חוץ מכבודו, נמשך בזה אחרי דעת בעלי מלחשי לחישת עין הרע שאינן בני תורה, שתלו בוקי סריקי במרן אדוננו האר\"י הקדוש ז\"ל ורבינו הגאון המגיד הקדוש מקאזיניץ ז\"ל, לומר שח\"ו דעתם שמצות תכלת לא נאמרה על זמן הזה ואין מצוה כלל בתכלת בזמן הזה אחר חורבן הבית, ולזה הוקשה לו למה נהגו בתכלת חכמי הש\"ס תנאי ואמוראי קמאי, ולא דרשו כחכמת קבלת האר\"י הקדוש והמגיד הקדוש ז\"ל שאין מצוה כלל בתכלת אחר החורבן, ולזה תירץ משום שלא נקבע עדיין ההלכה שתכלת אינו מעכב את הלבן, ואם כן אם כדרשת האר\"י ז\"ל אין מצוה גם בלבן אחר החורבן וזה אי אפשר משום לדורותם להכי לא הוי מצי קיימי בדרשת האר\"י ז\"ל, ורק אחר שהוקבע ההלכה שאין תכלת מעכב את הלבן, קמו בדרשת האר\"י ז\"ל לומר שבזמן הזה אין אנו חייבין בתכלת אלא בלבן לחוד, ומה שאין מצוה בתכלת אינו נגד הא דכתיב לדורותם, דלדורותם בלבן הוא דכתיב. וכפי הנראה שהרב נר\"ו שאב דבריו בזה, מדברי המגיד מדובנא בספר המדות (שער הדעת פרק ששה עשר) יעו\"ש, אולם המעיין שם יראה מבורר שלהדיא דעת המגיד מדובנא שהתכלת יוכל להמצא בזמן הזה, ומחוייבים בו כשנמצא, אלא שכתב טעם למה אין מחפשין אחריו כמו שמחפשין ומהדרין אחר אתרוג, וכתב הטעם משום שקי\"ל דאין מעכבין זה את זה יעו\"ש, והגאון מקוטנא נ\"י אם שכפי הנראה שאב דבריו משם, אגב שיטפיה לא דקדק היטב בדבריו:", + "אמנם הדברים מתמיהים, גדול שכמותו יהיה נאחז בסבך טעות כזה, הא לבר מיניה דלדורותם, הרי גם כל המצות שנאמרו בתורה סתמא אע\"ג דלא כתיב לדורותם, חס ושלום שיעלה על שום בר דעת תורה שיאמר שיש לה הפסק בשום זמן, ועד כאן לא בעינן למדרש מלדורותם שאין לה הפסק, אלא היכא דאיכא למידרש על פי הלכה בי\"ג מדות שהתורה נדרשת בהם, לומר שאין לה הפסק, ולאפוקי מההוא דרשא. וכהאי דכריתות דאי לאו לדורותיכם לא הוי מקבלין גרים האידנא משום דרשא דככם כאבותיכם מה אבותיכם לא נכנסו לברית אלא במילה וטבילה והרצאת דמים, להכי איצטריך לדורותיכם לומר שאין לו הפסק אף ע\"ג דליכא מקדש, אבל מצוה הנאמרה בתורה סתמא, שאין לנו בה שום דרש על פי ההלכה בי\"ג מדות שהתורה נדרשת בהן, לומר שאינה נוהגת בשום זמן מהזמנים, ודאי פשיטא שאין לה הפסק, אע\"ג דלא כתיב בה לדורותיכם, ולדורותם האמור בציצית כבר ביארנו במאמרנו פתיל תכלת בפרט השמיני יעו\"ש, יעיין בהוספת הזוה\"ק (ח\"ג ש: סי' ד) דדריש התם לדורותם האמור בציצית ובשבת יעו\"ש:", + "ובאמת בעיקרא דמילתא ששינה ושילש הרב נ\"י במכתבו, דממימרא דרב אחא בר יעקב בכריתות (שם) מבואר דלדורותם שלא יתבטל בשום דור משמע, במחכ\"ת לשון התוס' מסכת קידושין (סב: סוד\"ה גר) אטעיה, ולא עיין היטב בסוגיא דכריתות, והעיד מה שאינו, דבאמת לא נזכר כלל תיבת לדורותיכם בתירוצא דר\"א בר יעקב, אלא הכי איתא התם, אלא מעתה האידנא דליכא קרבן לא נקבל גרים אמר רב אחא בר יעקב וכי יגור אתכם גר אשר בתוככם וגו', אלא דהציון ברש\"י ז\"ל הוא וכי יגור אתכם וגו' לדורותיכם. אע\"ג דליכא מקדש יעו\"ש, ומכח זה הגי' בהגהות שעל הגליון, דגם בהש\"ס צ\"ל לדורותיכם אבל אינו מוכרח, דרש\"י ז\"ל בציונו נקט ריש הפסוק וסופיה, אבל בקושטא תירוצא דראב\"י מגופיה דקרא אזלא ולא מלדורותיכם לחודיה, כי באמת לא משמע כלל מלדורותיכם שלא יתבטל בשום דור, שהרי הרבה מצות התלויים במקדש ונאמר בהם לדורותם כגון בקטרת ובמנחה ובחזה ושוק ובעומר ובפסח ראשון ושני ובכלהו דריש במכילתא וספרא וספרי לדורותם שינהוג הדבר לדורות, ועל כרחך הכי קאמר לדורותיכם כל דור ודור שיהיה המקדש בימיו, וא\"כ מאי משמע גבי גר טפי מלדורותיכם לרבות גם האידנא בדליכא מקדש. ובאמת כפי לשון המורגל בש\"ס אי תירוצא דרב אחא בר יעקב אזיל מלדורותיכם, הוי ליה למימר אמר רב אחא בר יעקב לדורותיכם כתיב:", + "אלא נראה ברור שתי' רב אחא בר יעקב מגופיה דקרא וכי יגור אתכם גר אשר בתוככם וגו' אזלא, ואברייתא דספרי (פ' שלח פסקא קח) דתניא התם וכי יגור אתכם גר זה גר המתגייר, גר שנתגייר מניין ת\"ל או אשר בתוככם לדורותיכם ע\"כ, ופי' המג\"א בספר זית רענן שעל הילקוט, זה גר המתגייר עכשיו בזמן המקדש, גר שנתגייר קודם שיבנה המקדש מניין שמחוייב להביא קרבן כשיבנה המקדש, כהאי דתנו רבנן גר בזמן הזה צריך שיפריש רובע לקינו ת\"ל או אשר בתוככם לדורותיכם יעו\"ש, שזה תורף כוונתו בתוספת ביאור, וממילא מוכח מהאי קרא דאין הקרבן מעכב הגירות, ולזה נמי סמכו ענין בש\"ס דכריתות (שם) דבתר תירוצא דרב אחא בר יעקב מייתי הך דת\"ר גר שנתגייר בזמן הזה צריך שיפריש כו', אבל לאו משמעות דלדורותיכם קמתרץ כנ\"ל, דמלדורותיכם לא משמע כלל, מיהו יהיה איך שיהיה בפירושא דהך סוגיא, אבל קושטא קאי דגם כל המצות דלא כתיב בהו לדורותיכם, ג\"כ אין להם הפסק בשום זמן עד שיפרט לך הכתוב, ועיין רשב\"ם במס' ב\"ב (קכ.):", + "והס מלהזכיר, שהקדושים הללו האריז\"ל והמגיד ז\"ל יאמרו דבר זה על מצוה ממצות התורה הקדושה שאינה נצחית, ולא נאמרה על זמן הזה בטעמים שאינם על פי ההלכה בדרושי י\"ג מדות שהתורה נדרשת בהן, שהרי זה ח\"ו מדרך מינות ונביאי השקר, כמו שכתב הרמב\"ם ז\"ל (הלכות יסודי התורה פ\"ט ה\"א) דבר ברור ומפורש בתורה שהיא מצוה עומדת לעולם ולעולמי עולמים כו', ונאמר והנגלות לנו ולבנינו עד עולם לעשות את כל דברי התורה הזאת, הא למדת שכל דברי תורה מצווין אנו לעשותן עד עולם, וכן הוא אומר חקת עולם לדורותיכם כו', לפיכך אם יעמוד איש כו' שיאמר שאותן המצות שנצטוו בהן ישראל אינן לעולם ולדורי דורות, אלא מצות לפי זמן היה, הרי זה נביא שקר כו' יעו\"ש ובהלכות תשובה (פ\"ג ה\"ח) קא חשיב בהכופרים בתורה, האומר שהבורא החליף מצוה זו במצוה אחרת כו', וכתב עלה מרן הקדוש שהרי זה מכחיש כמה כתובים המורים שהתורה נצחית יעו\"ש, ולא יסתבך בזה אלא ממלחשי לחשים שאינן בני תורה שאינם מבינים שמדברים בזה סרה על אדוננו מאורן של ישראל האריז\"ל והמגיד ז\"ל הקדושים, אבל מבקשי ה' ההולכים בדרכי תורת ה' תמימה, יבינו כל, כי באמת לא אמרו אלא כמתנצלים בעדנו שזמן זמנים זמניהם לא זכינו לקיים מצות תכלת, ולמדו עלינו זכות כי אין אנו צריכין לתכלת, כלומר דבלעדי פעולותינו נעשית פעולת המצוה, וביארנו בעזרת הש\"י דבריהם בארוכה במאמרנו זה:", + "אבל ח\"ו שיאמרו שאין מצוה בתכלת בזמן הזה. וחכם שכמותו י\"ב לא ידענו מה היה לו, שנתפס להיות נמשך בזה אחרי קלי הדעת וקטני המוח, המבדים דברים מלבם לברוא רקיע שוא, עיין זוה\"ק (בראשית ה):", + "וביותר יש להפליא על כבוד הגאון נר\"ו, דגם אחר שנתפס לדעה המשובשת כי ח\"ו נוכל על פי טעמים וסודות לבטל מצוה מן המצות, אבל במצות תכלת לא ניתן להאמר כלל שלא נאמרה על זמן הזה אחר החורבן, שהרי מוכח ומבואר בכמה דוכתי בש\"ס להדיא דמצותו גם בזמן הזה אחר החורבן, אלא שהרב נר\"ו נדחק לומר שהיה זה מפני שאז עדיין לא הוקבע ההלכה שתכלת אינו מעכב את הלבן, ודוחק זה לא ניחא רק על כלל העולם שלא ידעי לפסוק הלכה כמאן. אבל הרי מבואר להדיא בש\"ס דאותן תנאי גופייהו דפליגי אדרבי וסברי תכלת ולבן אין מעכבין זה את זה, סברי דחייבין בתכלת אחר החורבן, דהרי אמרינן במס' מנחות (לח:) ומאן תנא דפליג עלה דרבי, האי תנא הוא דתניא רבי יצחק אומר משום רבי נתן שאמר משום רבי יוסי הגלילי שאמר משום רבי יוחנן בן נורי אין לו תכלת מטיל לבן יעו\"ש, טעמא דאין לו תכלת הא יש לו תכלת צריך להטיל, אף על גב דקסבר דאין התכלת מעכב את הלבן:", + "ותניא נמי (שם מג:) היה רבי מאיר אומר גדול עונשו של לבן יותר מעונשו של תכלת כו', והרי זו הברייתא למאן דסבירא ליה אין מעכבין זה את זה מיתנייא, דלמ\"ד מעכבין זה את זה בביטול האחד איזה מהם שיהיה מיענש על שתיהן, שהרי בביטול האחד מבטל שתיהן, אלא ודאי למ\"ד אין מעכבין זה את זה מיתנייא, ומ\"מ קתני דעל תכלת נמי עונש מיהת איכא, והרי רבי מאיר אחר החורבן היה:", + "ותו מדאמרינן (שם מא.) דמלאכא אשכחיה לרב קטינא דמיכסי סדינא א\"ל קטינא קטינא סדינא בקייטא וסרבלא בסיתוא, ציצית של תכלת מה תהא עליה, א\"ל ענשיתו אעשה א\"ל בזמן דאיכא ריתחא ענשין כו' ורק שלא עשה תכלת כדאיתא בתוס' במס' שבת (כה: ד\"ה סדין), ועיין במאור ומלחמות (שם) וכן משמע מגי' שלפנינו ציצית של תכלת מה תהא עליה, והיינו כמ\"ד אין מעכבין זה את זה, ובפרט מלאכא, הרי קמי שמיא גליא ההלכה שאין מעכבין זה את זה, ומ\"מ קאמר דבזמן דאיכא ריתחא מיענשין עלה, והרי רב קטינא מאמוראי בתראי הוי, זמן זמנים טובא אחר החורבן, ומ\"מ חייביה מלאכא בתכלת:", + "ואם יאמר הרב נר\"ו שבאמת דורות הראשונים שאחר החורבן התנאים והאמוראים לא השכילו למידרש שאין חייבין בתכלת אחר החורבן, ורק בדורות האחרונים אמוראי בתראי בימי רבינא האחרון השכילו ובאו על דרשת האריז\"ל שאין חייבין אחר החורבן בתכלת, מלבד מה שכבר סתרנו בתחלת דברינו דלא הוי מישתמיטי הנך אמוראי בתראי להזכיר חידוש דין זה בש\"ס, בלאו הכי לא ניתן להאמר כלל שבדורות האחרונים השכילו יותר מדורות הראשונים:", + "ולא ימלט הרב נר\"ו מזה, אלא כשיאמר שבאמת נתחדש מדרש דין זה שאחר החורבן אין חייבים בתכלת אחר חתימת התלמוד, לפי שאחר חתימת התלמוד נסתם אור החכמה, אבל לא אאמין שיאמר הרב נר\"ו כן, שהרי דבר ידוע הוא שאחר חתימת הש\"ס אין כח ביד שום חכם לחדש דבר ולמידרש דרשות לחדש שום דין, ומכ\"ש לבטל מצוה ממצות התורה:", + "וכל זה להעדפה בעלמא, גם לפי מה דסליק אדעתיה דהגאון נר\"י. אבל כבר כתבנו, דעיקר דעה זו שנוכל על פי טעמים וסודות לבטל מצוה מן המצות היא דעת משובשת ר\"ל:", + "ומה שכתב ואל תתמה על זה שהרי גם במדרש עמוני ולא עמונית אמרו במדרש שאם היתה באה רות מקודם לא היו מקבלין אותה, רק אחר שנקבע הלכה דמואבי ולא מואבית וגם אנו נאמר כו', הדברים מתמיהים על עוצם בקיאת הגאון נ\"י שטרח לחפש ולהביא מן המדרש, הרי ש\"ס ערוך הוא במס' יבמות (עו: ושם) דגם עוד בימי דוד אמר ליה דואג האדמוני לשאול עד שאתה משאיל עליו אם הגון הוא למלכות אם לאו, שאר עליו אם ראוי לבוא בקהל כו', ובעי לאכרוזי עליו מיד ועמשא בן איש ושמו יתרא הישראלי אשר בא אל אביגיל בת נחש וכתיב יתר הישמעאלי אמר רבא מלמד שחגר חרבו כישמעאל ואמר כל מי שאינו שומע הלכה זו ידקר בחרב, כך מקובלני מבית דינו של שמואל הרמתי עמוני ולא עמונית מואבי ולא מואבית יעו\"ש, ובאמת מצינו כעין זה בש\"ס במקומות לא מועטים, שנחלקו בדין מן הדינים כמה שנים עד שנמנו וקבעו ההלכה, אבל אין זה ענין כלל לנדונינו כמבואר לכל מעיין:", + "ומה שכתב ודע כי לפי דעת הבעה\"מ והנשיא ר\"י בר ברוך שנזכר בספר תמים דעים הלכה כרבי וכל מצות ציצית הוא רק מדרבנן, וקשה על זה ממימרא דרב אחא בר יעקב בכריתות (דף ט) דלדורותם שלא יתבטל בשום דור משמע ע\"כ:", + "והדברים מתמיהים, גדול שכמותו יקשה כן, אטו קאמרי דבזמן הזה אין אנו חייבין במצות ציצית כלל מן התורה אלא מדרבנן, דתקשה להו הלא כתיב לדורותם, הא לא קאמרו אלא שאין אנו מקיימין מצות ציצית אלא מדרבנן, משום שאין אנו יכולים לקיים ציצית דאורייתא. אבל ודאי דאנן חייבין בציצית מדאורייתא, ושפיר כתיב לדורותם דהחיוב לא נתבטל:", + "ומה שכתב ונבוא לנידון דידן. הנה כבוד הרב הגאון שיחי' אמר שלפי דעתו, הדג הנקרא טינט פיש, הוא החלזון שהיו צובעין בו התכלת, לפי שנמצא בו כל הסימנים, הנה זה הוא רק סברא בעלמא ע\"כ:", + "על זאת יתפלא וישתומם כל עובר. מה ראה הגאון נ\"י על ככה, לדחות דברים ברורים ומאירים, בדברים של מה בכך, אם בלא סימנים היינו אומרים שנראה לנו שזה הדג הוא החלזון, היה שייך לומר עלה שהוא רק סברא בעלמא. אבל כיון שעל ידי סימנים אנו אומרים, והסימנים ודאי סימנים מובהקים שבמובהקים נינהו, כיון דכל הני סימנים נצטרפו יחד ונמצאו בזו הבריה, ובכל מיני בריות שנצודים תמיד בימים ונהרות לא נמצאו סימנים הללו יחד, זהו ודאי סימן מובהק שזה הוא החלזון האמתי. והרי כלל גדול הוא בכל התורה דסמכינן אסימנים מובהקים, אפילו בעדות אשה להתיר ערוה החמורה, ואיך שייך לומר על זה שהוא סברא בעלמא, והרי הש\"ס והרמב\"ם מסמנים את החלזון. ולאיזה ענין מסמנים אותו אם לא להכירו על ידי הסימנים. והרב נ\"י קורא לתורה שלימה של הש\"ס והרמב\"ם ז\"ל סברא בעלמא, אתמהה:", + "ומה שכתב הן מצד הזמן, שזה הדג נמצא בכל שנה בחדשה ימצאנו. והן מצד המקום כי נמצא גם בימים אחרים. והגם שהרב שיחי' תירץ זאת. אינו אלא סברא בעלמא ע\"כ:", + "כוונת הרב נ\"י לתפוס עלן, איך אנו סומכין בזה על סימנים, הרי איכא סימנים מוכיחים להיפך שאין זה החלזון האמתי שהיו צובעין בדמו התכלת, מצד הזמן דברייתא דמסמן את החלזון קתני ואחת לשבעים שנה הוא עולה, ואלו דג זה נמצא בכל שנה בחדשה ימצאנו, ומצד המקום דמבואר בגמ' שהוא בחלקו של זבולון ואלו זה הדג נמצא בכל הימים, והגם שבמאמרנו תירצו זאת, קאמר הרב נ\"י דאינו אלא סברא בעלמא זה תוכן כוונתו:", + "אכן באמת לא תהא תורה שלימה שלנו כשיחה והשערות בטילות שלו. כאשר כבר נתבאר שכל דברי הרב נ\"י המה השערות וסברות פורחות באויר, ואין להם על מה שיסמכו. אבל תורה שלימה שלנו מתורת הרמב\"ם ז\"ל למדנו. שהרי הרמב\"ם ז\"ל בהעתיקו לשון הברייתא לסמן את החלזון השמיט סימן זה דואחת לשבעים שנה הוא עולה, והיינו משום דסבירא ליה, דלאו לסימנא נקט ליה ברייתא רק לטעמא דדמיו יקרים שאינו מתרבה ברבוי אלא אחת לשבעים שנה. אבל נמצא הוא נמצא תמיד כמו שהוכחנו מש\"ס דמס' שבת (דף כו.), ובאמת אי לסימנא נקט לה תנא דברייתא, הוי ליה לאשמעינן נמי חשבון הנך שבעים שנין לאיזה מנין חשבינן להו, אי למנין ימות עולם אי למנין יציאת מצרים וכדומה:", + "על כל פנים כיון שהרמב\"ם ז\"ל השמיט זאת, על כרחך ידע דלאו סימנא הוא ולאו לסימנא קתני לה בברייתא. והרבה דינים מדיני התורה המה בונים על ידי השמטות הרי\"ף והרמב\"ם ז\"ל, וח\"ו לומר על זה שאינו אלא סברא בעלמא:", + "וכן מצד המקום דקאמר הרב נ\"י, אמת שמבואר בגמרא שהחלזון נמצא בחלקו של זבולון. אבל זה אינו מבואר כלל שלא נמצא ג\"כ בשאר ימים. וכבר הבאנו כמה ראיות ומקראות מוכיחים על זה, שהיה החלזון נמצא בשאר ימים של האומות באיי אלישה שלא בחלקו של זבולון. ודברי הרמב\"ם ז\"ל מוכיחין כן, שכתב ובים המלח הוא מצוי, וכבר כתבנו שעל כרחך כוונתו על ים הגדול ושאר הימים שמימיהם מלוחים, ושהגאון חיד\"א היה גירסתו בספרי הרמב\"ם שלפניו ובים הגדול הוא מצוי. וא\"כ דברינו ת\"ל תורה שלימה וברורה היא ולא סברא בעלמא, ומי לנו גדול מהרדב\"ז ז\"ל שכתב להדיא שהוא נמצא החלזון גם בים סוף ובשאר ימים, כמו שהבאנו דבריו ז\"ל באורך במאמרנו שפוני טמוני חול:", + "ומה שכתב, אמנם מה שכתב עוד לא יהא אלא ספיקא, כיון שאפשר שיקוים מצות תכלת, נכון ומחויבין לעשות על כל פנים מצד הספק, אחר שזה אינו מזיק, בזה ודאי יפה כתב, כי החוט לא נפסל על פי דין כדאמרינן בפ' התכלת (דף מ.) ולא יהא אלא לבן, הרי דגם התולה קלא אילן, נהי דלא יצא משום תכלת משום לבן מיהו יצא. והגם כי קצת פוסקים חלקו על זה, מ\"מ דעת רוב הפוסקים הוא כן ע\"כ:", + "הנה במאמרנו זה נתבאר בעזהש\"י שאין שום חילוק בזה כלל: מיהו יהיה איך שיהיה, עכ\"פ הגאון נ\"י בעצמו הודה בפה מלא דמצד הספק על כל פנים מחויב להטיל התכלת, וכמו שנתבאר עוד בזה בעזהש\"י שאפילו מי שמתעקש ורוצה להכניס ספק בלבו, מחויב לקיים המצוה מספק, ובפרט שיש חשש איסור במניעת התכלת איסור מבטל מצות עשה בידים ואיסור שני לאוין וספק איסור לכולי עלמא לחומרא:", + "אלא דשוב הדר תבר לגזיזיה, ואחז צדיק דרכו להשתמש בזה באחיזת עינים, וכתב, אלא שאחר שאין לנו ידיעה ברורה שזה תכלת, ודעת גדולי ישראל שהאידנא נגנז, ושאין אנו מחויבין בתכלת. אין לנו להניח הודאי ולהחמיר מספק, ועל כל זה איני אומר קבלו דעתי, אחר שלא נדע גם אם איננו תכלת, ואין לנו ג\"כ ידיעה ברורה שאינו החלזון, ואפשר שמתנוצץ גאולה כנלע\"ד. אמנם לסייע ג\"כ איני יכול, ומי שלבו שלם ידין בדבר ע\"כ:", + "הנה כל דבריו בזה יעבורו לפנינו כבני מרון. מה שכתב אלא שאחר שאין לנו ידיעה ברורה שזה תכלת כו', לא ידענא מה אדון ביה, הרי מינה קא סליק שאין ברור לו שזה תכלת והודה בפה מלא, דמ\"מ מצד הספק עכ\"פ מחויב להטיל התכלת בטליתו. וא\"כ מה הוסיף כח באמרו אלא שאחר שאין לנו ידיעה ברורה שזה תכלת:", + "ואולי שיעור דבריו הוא כך, שאלו היה לו ידיעה ברורה שזה תכלת לא היה מביט עוד על שום דבר והיה מטיל התכלת בטליתו. אכן מאחר שאין לו ידיעה ברורה שזה תכלת, ורק שיטיל התכלת בטליתו מכח ספק דספיקא לחומרא, לעומת זה יש לו להביט על דעת גדולי ישראל שהאידנא נגנז התכלת ושאין אנו מחויבין בתכלת, שאין לו להניח את הודאי היינו דעת גדולי ישראל הודאי, ולהחמיר מספק דאין ספק שלו מוציא מידי ודאי דעת גדולי ישראל:", + "אכן גם אי כוונתו כן, אין דבריו מתובלין כלל מכמה אנפי. חדא מה שכתב אין לנו להניח את הודאי ולהחמיר מספק. מאי מניח את הודאי איכא. דבשלמא אם היה שום הפסד כשאינו תכלת ומטילו, היה שייך לומר שמניח את הודאי כשמטילין מספק, אבל הרי הרב נ\"י בעצמו הודה בפה מלא שאפילו אינו תכלת, ליכא שום הפסד במה שמטילו. א\"כ במה שמטילו מספק אינו מניח את הודאי כלל, וממילא דיש לו להחמיר על עצמו מספק. הא חדא גם לפי חלומותיו:", + "אכן באמת אעיקרא דמילתא אנו דנין, במה שכתב ודעת גדולי ישראל שהאידנא נגנז ושאין אנו מחויבין בתכלת. יאמר נא גאון ישראל. מאן נינהו הנהו גאוני ישראל. אם כוונתו על גדולי ישראל קמאי ובתראי בדורות שלפנינו, יראנו נא היכן מצא בדעתם ז\"ל רמז רמיזה שיאמרו שנגנז התכלת בהחלט ואי אפשר שיתגלה לנו, לא נמצא בדבריהם אלא שלא היה להם תכלת. אבל לא שלא יהיה:", + "אדרבה, כמעט מדברי כל גדולי הראשונים מבואר שלא נתייאשו מהתכלת, שהרי הרי\"ף כבר לא היה תכלת בימיו. ובכל זה העתיק בהלכותיו כל דיני תכלת, וידוע שהרי\"ף בהלכותיו אינו מעתיק אלא דברים הנהוגין בזמן הזה, אלא על כרחך שלא נתיאש מהתכלת וחש עתידות למו, שאפשר שיהיה גם בזמן בגלותינו, לזה העריך והעתיק לנו דיני התכלת, וכן עשה גם הרא\"ש אחריו והמה ראשי עמודי ההוראה אשר כל בית ישראל נשענים עליהם, ומי זה ואיזה הוא אשר יהרהר אחריהם:", + "גם מלשון הרמב\"ם ז\"ל (סוף פ\"ב מהל' ציצית) שהעתיק לשון הש\"ס מנחות (מג:) תניא היה רבי מאיר אומר גדול עונשו של לבן יותר מעונשו של תכלת, סיים עלה הרמב\"ם, לפי שהלבן מצוי לכל והתכלת אינה מצויה בכל מקום ולא בכל זמן מפני הצבע שאמרנו ע\"כ. והוא פי' לדברי הברייתא (שם) משל למה הדבר דומה, למלך בשר ודם כו' יעו\"ש. הרי דפסיקא ליה להרמב\"ם ז\"ל, שגם עוד בימי התנאים לא היה מצוי בכל הזמנים, והיו זמנים שלא היה מפני שנשכח לפעמים עשיות הצבע, אלא דשוב בזמן אחר חזרו ויסדו ולמדו עשיות הצבע, שהרי זה ברור שהיה תכלת גם אחר זמן התנאים בימי אמוראי בתראי. וגם בימי האמוראים נראה שהיו זמנים בנתים שנשכח ושוב נזכרו ולמדו עשיותו, כדמשמע (שם עב:) מההוא דשאל אביי לרב שמואל בר יהודה, הא תכלתא היכי צבעיתו לה. ונשמע מזה שאין ליאש מחמת שלא היה, שנאמר להחליט שלא יהיה. ומשמעות לשון הרמב\"ם ז\"ל מורה שלא נתיאש מן התכלת. ומבואר נמי מלשון הרמב\"ם ז\"ל שלא היה בזה שום גניזה, אלא שנשכח עשיית הצבע ממנו, וזה יוכל להיות נזכר ללמוד עשייתו, וכמו שבימי התנאים והאמוראים היו זמנים מזמנים שונים בזה:", + "ובזה יש לבאר לשון גניזה הנזכר במדרש, שבאמת באותו הדור היה נשכח עשיית התכלת, ומצינו על שכחה לשון גניזה, כדאיתא במסכת פסחים (סב:) נגנז ספר יוחסין ופי' רש\"י נשכח יעו\"ש. ושפיר יש לפרש ג\"כ לשון גניזה שבמדרש, שבאמת באותו העת היה נשכח עשיית הצבע, ושוב אחר כך נזכרו ולמדו לעשות הצבע. ואין צורך לבא למה שביארנו במאמרנו שפוני טמוני חול שהוא הוספה מהגאונים בלשון המדרש יעו\"ש:", + "גם מלשון ספר החינוך פ' שלח בתוך דיני התכלת שכתב וזה לשונו וזה ימים רבים לישראל, לא שמענו מי שזכה לתכלת בטליתו ע\"כ, לשון זה מורה להדיא, שלא היה שום קבלה ביד החכמים שנגנז התכלת ואי אפשר שיהיה, דא\"כ לא הוי ליה למימר לא שמענו. גם לשון זה מורה להדיא שלא החליט העדרו על להבא, רק סיפר ההוה שזה ימים רבים לא שמע מי שזכה לתכלת בטליתו, וכאומר שמצפה שעוד נזכה לתכלת שלא נתיאש לומר שלא יהיה עוד עד ביאת הגואל:", + "גם מדברי הרדב\"ז בתשובה שהבאנו במאמרנו שפוני טמוני חול, מבואר להדיא שלא היה גניזה בתכלת, ולא נתיאש מאפשרות מציאותו:", + "גם גדולי האחרונים בדור שלפנינו, הגאון האמתי מתון ומסיק בעל חמדת שלמה ז\"ל בתשובתו (חלק אהע\"ז סי' ט) כתב מבואר ומפורש שאין הדבר מוכרח שלא ימצא התכלת אף בזמן הזה, אם נעמוד על כל הבדיקות כמו שהעתיקם הרמב\"ם ז\"ל בהל' ציצית ע\"כ יעו\"ש, והגאון המובהק חריף ומקשה בעל תשו' ברית אברהם (חלק אהע\"ג סי' מ\"ו אות ה') מביאו ושתיק ליה בזה יעו\"ש. מבואר ומפורש, דבזה אודויי קא מודה ליה, הרי מפורש דמיפשט פשיטא להו להנהו תרי אריותא תקיפי גאוני בתראי שלא נגנז התכלת. לא בפועל. ולא בטעמים וסודות. ואפשר שיהיה על ידי אומן בקי במלאכת הצביעה, שיחזיר עטרת תפארת התכלת ליושנה. הרי נתבאר דעת רוב מנין ורוב בנין מגדולי ישראל עמודי ההוראה קמאי ובתראי ז\"ל, שלא נגנז התכלת ושהוא אפשר שיהיה בזמן הזה ומצותו קיים ומחויב גם בזמנינו, ויתר הגאונים מדורות הראשונים והאחרונים שלפנינו לא נמצא בלשונם רמז רמיזה ההיפך מזה. וא\"כ אל מי כוון הרב נ\"י באמרו ודעת הגדולים שהאידנא נגנז ושאין אנו מחויבין בתכלת:", + "ואם כוונת הרב נ\"י על גדולי ישראל בדורנו, אשר בהתגלות לבם מראים שאינם חפצים בתכלת, שהרי אינן מטילין תכלת בטליתם. נתפלא, זך הרעיון יקרא זאת דעה ודאית. הלא מראש לא בסתר דברנו, כי אם רק נשמע טעם המתקבל על הלב, אפילו שלא יהיה בזה הטעם להטיל צד איסור בהתכלת, אלא שיהיה טעם ברור ומתקבל שאין חיוב להטיל התכלת, הננו מוכנים לקבל האמת ממי שאמרו ונסיר התכלת מטליתנו. כי לא לחרפה יהיה לנו, אדרבה זה יהיה תפארתנו ונדרשה בפירקא \"ברם דברים שאמרנו לפניכם טעות הם בידינו. כי כשם שנקבל שכר על הדרישה כך נקבל שכר על הפרישה\", ואין אומר ואין דברים משום גדול שיאמר כי הוא זה, מילתא בטעמא במה שממאן במצות התכלת. ואם היה בידם שום טעם נכון, ודאי לא הוי שתקי:", + "והגם ששמענו כי מתנצלים בפני ההמון ובפני בעלי מלחשי לחשים שיש בידם להשיב, אלא שיראים להתווכח עמנו לאשר יודעים בנו שנקפחם בדברינו, ובעל כרחיהם יוכרחו להודות לדברינו. אבל לא אחשוד את הרב נ\"י שיקבל זה ההתנצלות, כי זה עצת קרח ועדתו כדאיתא במדרש (במדבר רבה פי\"ח) אמר אם אני משיבו יודע אני בו שהוא חכם גדול ועכשיו יקפחני בדבריו, ואני מתרצה לו בעל כרחי, מוטב שלא אזקק לו יעויין שם:", + "ואם יאמר הרב נ\"י, אשר בהתגלות לבם לבד שאינם חפצים להטיל התכלת בטליתם, גילוי דעתא מילתא הוא, דודאי ברור להם שהאידנא נגנז התכלת ואין אנו מחויבים בתכלת, ועל סמך זה אומר שאין לו להניח דעת גדולי ישראל הודאי ולהחמיר מספק. תמה נקרא, מה ראיה היא זו מהתגלות לבם. הרי גם כבודו נ\"י בכלל גדולי דורנו הוא שאינו מטיל את התכלת בטליתו, אף שבפה מלא הודה שאין ברור לו לומר שהאידנא נגנז ושאין זה תכלת. א\"כ מטיב עצמו יוכל לידע טיבן של רחוקים, שג\"כ אין בפיהם דברים נכונים וברורים, אלא מחמת שנאה וקנאת איש מרעהו מעוותין את הדין ואינם יורדין לעומק הדבר אלא כל אחד סומך על חבירו:", + "ואמינא למשכוני נפשין אדרב נ\"י, דבמדת ענוה אחז צדיק דרכו להגדיל מעלת זולתו ולהקטין מעלת עצמו כראוי לצדיק ונשגב כמי\"ב, לאמור הנני ככל כלל פשוטי עמינו, ואיני יודע בטיב ההלכה ורק עיני תלויות אל הגדולים אשר בארץ לשמוע מה בפיהם, והיינו דקאמר שאין לי להחמיר מספק ולהניח הודאי דעת הגדולים העומדים מנגד, שהם לדעתו רבים נגדנו ויחיד ורבים הלכה כרבים, ויש בזה סרך מצות עשה דאחרי רבים להטות, והגם דמדברי התוס' בכמה דוכתי משמע דיכולין להחמיר כדברי היחיד, היינו דסברי כדעת התשב\"ץ בספר זוהר הרקיע (סי' קל\"ה) דאמרם רובא דאורייתא היא מדקדוקי ודיני התורה, אבל לא יחייב היותו מכלל המצות יעו\"ש. אבל לדעת מוני מצות שמנו זה בכלל המצות, יש בזה סרך מצות עשה, ואין מקום לחלק בין להקל בין להחמיר:", + "אמנם גם כי יהיה כוונת הגאון שיחיה כן, יגדל התימה. כי הגם שאנו בענינו צדדנו בזה בכתובים אצלנו, להמליץ בעד ההמון עם הנמנעים לקיים מצות התכלת, דלא למיחשבינהו כפורקי עול מצות בזדון בשאט נפש, כי שגגה היא אצלם שסומכים על הגדולים בחושבם לחסרון ידיעתם, שנדונינו הוא מחלוקת יחיד ורבים והלכה כרבים, ועיקר העוון חל על ראשיהם ומנהיגיהם שהמה בכלל המעכבים את הרבים מלעשות מצוה שדינם מפורש ברמב\"ם (הל' תלמוד תורה פ\"ו הי\"ד) ובשלחן ערוך יו\"ד (סימן של\"ד סעיף מג) יעו\"ש. וה' הטוב יכפר אבל לכל העם בשגגה:", + "אבל הרב נ\"י מלבד דהגם כי קטן הוא בעיניו, גדול הוא בתורה כמי\"ב, ובמקום מצות ה' ברה מאירת עינים, אין לו לאחוז במידת ענוה, אלא הרי הוא בכלל המנין לומר דעתו דעת תורה, ולא על צד ההשענה על אחרים המכונים בשם גדולים אוחזים בפלך השתיקה. שהרי יש בזה סרך לא תעשה דלא תענה על ריב לנטות, שבאה הקבלה על זה בספרי זוטא, שלא תאמר בשעת מנין די לי שאהיה כרבי פלוני אלא אמור מה שלפניך, ועיין תוספתא סנהדרין (פ\"ג) ובספר המצות להרמב\"ם ז\"ל (מל\"ת רפג) ובחיבורו (הל' סנהדרין רפ\"י):", + "אכן גם למה דאחזתו מדת הענוה למיחשב נפשיה כפשוטי ההמון, לא מפני זה יצדק שיפול ברשת טעותם למיחשב נידונינו למחלוקת יחיד ורבים, שהרי מכמה טעמים גלוים וידועים לכל בר בי רב דחד יומא ואפילו למתחילים, גלוי ומפורש לכל דאין למיחשב נידונינו למחלוקת יחיד ורבים, שיהיה שייך בזה לומר יחיד ורבים הלכה כרבים:", + "א. דבר פשוט וידוע לכל, שעד כאן לא קרינן אחרי רבים להטות ולא תנינן יחיד ורבים הלכה כרבים, אלא כשהרוב משיבים על טענת היחיד, ומראים פנים לדבריהם מאיזה טעם באו לחלוק. אבל אם דנין אותו בשתיקה גרידא, ואין בפיהם מענה ותשובה להראות פנים לדבריהם להוציא מהכרעת דברי הצד המועט שכנגדם, רק שבאין בעקיפין להחליט ולומר שמבטלים דעת היחיד ברוב מנין מהסכמתם ורצונם בלבד, או שיאמרו שנשענים על דעת אחדים מחכמי הדור המפורסמים, שאוחזים ג\"כ בפלך השתיקה, ואינם מודים לדעת היחיד וכדומה מהדחיות. ודאי אין נכנסין למנין כלל, למיחשב להו רובא לבטל דעת היחיד, המראה פנים של תורה וטעם לדבריו, דאין בעלי המחלוקת נכנסים למנין, אלא כשזה מטמא ונותן טעם לדבריו וזה מטהר ונותן טעם לדבריו כלשון הרמב\"ם ז\"ל (פ\"א מהל' ממרים ה\"ד):", + "ובזה נתבאר אצלינו בכתובים בקונטרס כללי הלכה, הא דתניא בתוספתא דמס' סנהדרין (פ\"ז) אין נמנין אלא במקום שמועה אחד אומר משום שמועה וכולן אומרים לא שמענו ע\"ז, מנין אחד אוסר ואחד מתיר אחד מטמא ואחד מטהר וכולן אומרים לא שמענו מנין עומד יעו\"ש, ומפרשי התוספתא נלאו לפרש תוספתא זו, והגיהו בה, ואנן בעניותין פירשנו לה בלי שום הגהה, דהכי קאמר אין נמנין אלא במקום שמועה. כלומר אין עומדין להיות נכנסין למנין להכריע על פי הרוב, אלא היכא שהחולקין כל אחד מראה פנים לדבריו מפי השמועה וצורתא דשמעתא, וכהאי דירושלמי ברכות (פ\"א) ותוספתא דאהלות (פ\"ד) אמרו הואיל ויש כאן מטמאין ויש כאן מטהרין נעמוד למנין יעו\"ש, לאפוקי אחד אומר משום שמועה, כלומר שמראה פנים לדבריו מצורת השמועה, וכולן אומרים לא שמענו, כלומר שחולקים ולא סבירא להו להסכים, ואין נותנים טעם לדבריהם מצורת השמועה, מנין עומד, כלומר המנין עומד מלמנות שאין נכנסין למנין שהרוב יכריע נגד דעת היחיד, אלא נקטינן כוותיה דהך שאמר משום שמועה אע\"ג שהוא יחיד והם הרבים, דכיון שאין נותנים טעם לדבריהם מצורת השמועה כמאן דליתנייהו דמיא, דכמו שאומרים איני יודע נינהו, דקי\"ל במס' סנהדרין (יז.) שכל האומר איני יודע כמאן דליתא דמי. וכן אחד אוסר ואחד מתיר כו' כלומר וכל אחד מראה פנים לדבריו מצורת השמועה, וכולן אומרים לא שמענו, כלומר שבלי טעם מסכימים לדעת אחד משני החכמים החולקים ואינם מראין פנים לדבריהם מצורת השמועה. מנין עומד. המנין עומד מלמנות ואין אותן החכמים אעפ\"י שמרצונם מסכימין לדעת אחד משני החכמים אין נכנסין למנין להכריע על פי הרוב, דכיון שאין נותנים טעם לדבריהם כמאן דליתנייהו דמיא. והדרינן לכללא דאמרינן במסכת ע\"ז (ו:) היו שנים אחד מטמא ואחד מטהר אחד אוסר ואחד מתיר, אם היה אחד מהם גדול מחבירו כו' הלך אחריו, ואם לאו הלך אחר המחמיר, ריב\"ק אומר בשל תורה הלך אחר המחמיר בשל סופרים הלך אחר המיקל יעו\"ש. וא\"כ בנידונינו שאין אומר ואין דברים משום אחד מהנמנעים להטיל התכלת בטליתם שום טעם לדעתם מצורת השמועה וההלכה. א\"כ פשיטא שאין נכנסין למנין כלל, ואין נידוננו ענין כלל למיחשביה מחלוקת יחיד ורבים. והגם ששמענו אומרים שיש להם טעם, אלא שאין רוצים לגלותו מטעם הכמוס אתם. אכן גם בכהאי גוונא אין נכנסין למנין וכמאן דליתנייהו דמי. דכיון שאינו יכול להוציא טעמו לאור כנשתתק או מת דמי, דפסק הרמב\"ם ז\"ל (הלכות סנהדרין פ\"י ה\"ד) ובטוש\"ע חו\"מ (סימן יח) אמר אחד יש לי ללמד זכות ונשתתק או מת קודם שילמד זכות ויאמר מאיזה טעם מזכה הרי הוא כמי שאינו יעו\"ש. ומקור דבריהם מש\"ס סנהדרין (מג.) בעא מיניה רב אחא בר הונא מרב ששת אמר אחד מן התלמידים יש לי ללמד עליו זכות ונשתתק מהו, מנפח רב ששת בידיה נשתתק אפילו אחד בסוף העולם נמי התם לא קאמר הכא קאמר מאי, מי אמרינן אי לא אשתתק הוי ממש בדבריו וצריך לסתור את הדין, או נימא דלא סגי עד שהוציא דבריו וטעמו לאור יעו\"ש, ואע\"ג דלא איפשטא האיבעיא, סבירא להו להפוסקים ז\"ל דלא שבקינן פשיטותיה דרב ששת מקמי ספיקא דרב אחא בר הונא, ועיין ירושלמי סנהדרין (סוף פרק נגמר הדין) וכ\"ש היכא דאיתא קמן ולא אישתקל מילוליה, ורק שאומר שאינו יכול להוציא דבריו וטעמו לאור מטעמים כמוסים בלבו, שאינו נכנס למנין כלל, דאף רב אחא בר הונא לא קא מיבעיא ליה אלא בנשתתק דוקא, דיש לתלות ולומר אלו לא נשתתק היה מגלה טעמו. אבל בלא נשתתק רק שאומר שאינו רוצה להוציא טעמו לאור מטעם הכמוס בלבו, גם רב אחא בר הונא לא קא מיבעיא ליה, דודאי דברים שבלב אינן דברים ותלינן דלית ליה טעמא כלל, ואינו נכנס למנין וכל זה פשוט וברור:", + "ב. אמנם אם אפילו הוציאו מפיהם איזה טעם מה שנמנעים להטיל התכלת, ג\"כ אין בהסכמתם תורת רוב להיות נידון בדין יחיד ורבים הלכה כרבים, שהרי הלכה פסוקה היא בתשובות הרשב\"א, הובא להלכה בבית יוסף חושן משפט (סוס\"י יג) ובכנה\"ג (שם) ובסוף ספר גט פשוט כלל ראשון וז\"ל דבר ברור הוא זה שאין הולכין אחר הרוב אלא כשרבו על המועט מתוך משא ומתן של כולם, אבל לא כשהמיעוט איננו עמהם במעמד אחד דאמרינן שאלו היה שם אותו אחד שמא היה מראה פנים להפוך כל מה שהסכימו הרוב ויודו לו הרוב בכך, ואין רוב בכל מקום אלא רוב הבא מתוך הכלל ומתוך משא ומתן. אבל רוב הנפרד מן הכלל שדנין או שמין או בוצעין לעצמו שלא מתוך משא ומתן עם הכלל לא עשו ולא כלום ע\"כ. והביאו ג\"כ הרלב\"ח באגרת הסמיכה יעו\"ש. והגם שבנידון הרלב\"ח בענין הסמיכה חלק עליו הר\"י בי רב, לא פליג עליו בה אלא משום שהוכיח דהחזרת הסמיכה ליושנה אין צריך משא ומתן ומעמד חכמים שישאו ויתנו כפי דעתם וסברתם, רק בהסכמה גרידא מצד הרוב סגי יעו\"ש. אבל מודה הוא לדין תשובת הרשב\"א, דבדבר דצריך משא ומתן בסברא וטעם, דצריך שיהיה הרוב מתוך הכלל אבל רוב נפרד מהכלל לא חשיב רוב:", + "ומעתה בענין מניעת עשה של תורה להיות נמנע מלקיים מצות הטלת תכלת, דודאי לא סגי הסכמה גרידא לבטל עשה של תורה, אלא צריך הכרעת חכמי התורה בטעמים וסברות מצורת השמועה. הוא פשוט ומבואר שאין מועיל כאן הסכמת הרוב אלא ברוב הבא מתוך הכלל. וכיון שאנו בעניינו נשאנו ונתננו עם כל חכמי ישראל, שהרי הגיע אליהם מאמרנו שהוצאנו לאור והם לא נשאו ונתנו עמנו רק מה שהראו לנו התגלות לבם שאינם חפצים במצות התכלת, כל כהאי גוונא הדבר מבואר מתשובת הרשב\"א הנ\"ל שאין בהסכמתם תורת רוב, כיון שאינם רוב הבא מן הכלל אלא נפרדים מהכלל דלא עשו ולא כלום וכמאן דליתנייהו דמי.", + "ג. ומלבד זה אף אם נחזיק נידונינו לדון ביה דין יחיד ורבים ונבוא למנין, באמת ת\"ל אתנו רוב בנין ורוב מנין, דמאחר שנתבאר דלא נכנס למנין אלא מי שמראה פנים לדעתו מצורת השמועה, ולא מי שעומד על דעתו מהסכם רצונו בלבד בלא טעם וסברא, א\"כ הגם שרבים המה מהמון העם אשר מקלם יגיד להם ואינם מטילים תכלת בטליתם, אבל רובם אינם בני תורה שידעו לומר כי הוא זה בטעם הדבר מה שנמנעים להטיל התכלת. וגם החכמים שבהם רובם אשתמוטי קא מישתמטי מלקיים מצות תכלת, מחמת שרשות אחרים עליהם להיות זנבות לשועלים וצריכים להחניף ראשים שלהם, וכאשר שמענו מהרבה חכמים שבהם אשר בפה מלא מתאוננים, על אשר אין לאל ידם להטיל התכלת בטליתם מיראת מהני בריוני ואינשי דלא מעלי, שמאיימין עליהם ומונעים אותם מלהטיל התכלת בטליתם. וא\"כ כל הנהו אינם נכנסין למנין כלל, ולא נשאר להיות נכנסין למנין ממפלגה הנמנעים ממצות תכלת, רק מיעוטי דמיעוטי איזה חכמים ידועים שיש בכחם על צד הדחק ליתן קצת פנים מסבירות לדבריהם, אמנם אשר אתנו החרדים על דבר ה' לקיים מצות התכלת, הנה מלבד חכמי התורה אשר ביניהם חברים המקשיבים לקולנו, אשר כח בידם ללחום במלחמתה של תורה ככל גדולי זמנינו המפורסמים, והרבה מהם מגדולי ההוראה יושבים לכסא יוסף ה' עליהם. מלבד זה רובם ככולם זרע ברך ה' מופלגי תורה, יודעים מה שלפניהם, בקיאים בטיב החלזון וסימניו, ויודעים לאסהודי סברא ממה שכתוב במאמרנו שפוני טמוני חול ופתיל תכלת, שעל פי זה שפטו בדעתם בראיות והוכחות המתקבלות על הלב, וגמרו בלבם לקיים מצות תכלת. א\"כ הרי כל אלו מצטרפים למנין דעות להכריע במנינם גם אם יפקפקו נגדם קצת מהגדולים, שהרי במחלוקת חכמים יכול הרב ללמד לתלמידו בשעת הדין ונמנין בשנים למנין דעות, אע\"פ שהתלמיד צריך לגמרי' ולסברא דרבו, כמבואר מסוגיא דסנהדרין (לו.) אמר רב שונה אדם לתלמידו ודן עמו בדיני נפשות ופירש\"י שונה אדם לתלמידו ומראה לו פנים לזכות ולחובה בתוך הדין ודן עמו ונמנה עמו או לזכות או לחובה, ומטין הדין על פי התלמיד כאחד מן הדיינין. מיתיבי הטהרות והטמאות האב ובנו הרב ותלמידו מונין להם שנים דיני ממונות ודיני נפשות כו' אין מונין להם אלא אחד, כי קאמר רב כגון רב כהנא ורב אסי דלגמרי' דרב הוו צריכי, ולסברי' דרב לא הוו צריכי, ופירש\"י הטומאות והטהרות שהוראתן ביחיד ואין בהם מנין אלא אם כן חולקין בדין וצריך לעמוד למנין אם רבו המטמאין או המטהרין, מונין האב ובנו או את הרב ותלמידו בשנים, אבל דיני ממונות ונפשות שמנין שלהם אף בתחילת הדין מן התורה, שזה צריך שלשה וזה צריך עשרים ושלשה כו' אין הרב ותלמידו נמנין אלא אחד, ומשני כי קאמר רב דתלמידו נמנה אף בדיני נפשות, לא אמר אלא כגון רב כהנא ורב אסי דלגמרי' הוו צריכי למה ששמע מרבו, אבל לסבריה למצוא ראיות וליישב הטעמים לא הוו צריכי, הלכך גברא באפי נפשיה הוא, דאי משום גמרא דשמע מיניה כל ישראל נמי ממשה קבלו, ואין אלו טעמים הבנת לבו דנימא אם היתה חכמתו מפי רב אחר הוי אומר טעם אחר ע\"כ יעו\"ש. אלמא דבטהרות והטומאות שהוראתן ביחיד ואין בהם מנין אלא א\"כ חולקים אפילו בדצריך נמי לסברי' דרביה מונין לו בשתים, כל כמה דהרב מסביר ליה וסביר, וכן נפסק להלכה ברמ\"א בחושן משפט (סימן יח סעיף ה) דלענין איסור והיתר או דיני טומאה וטהרה אפילו צריך לסברת הרב מונין להם שנים:", + "וא\"כ בנידוננו, אשר ת\"ל כבר הטילו תכלת בטליתם יותר מחמשה עשר אלף איש, ורובן תלמידי חכמים נינהו, וזעירא דבהון מסברי ליה וסבר, ואחר שנשאו ונתנו במאמרנו עשו מעשה וקבלו עליהם חיוב המצוה, ובקיאים בטיב אותה ההלכה על בוריה, פשיטא דמצטרפין למנין רוב דעות לבטל דעת היחידים מחכמי הדור המעוותין את הדין, הגם שיהיה קצת בכחם להראות פנים מסבירות באחיזת עינים:", + "ואל תתמה עלן בזה ממה שכתב הרא\"ה בספר החינוך (מצוה עח) בענין מצות אחרי רבים להטות, וזה לשונו ולפי הדומה שבחירת רוב זה הוא בששני הכתות החולקות יודעות בחכמת התורה בשוה, שאין לומר שכח חכמים מועטת לא תכריע כת בורים מרובה ואפילו כיוצאי מצרים רק כששוין בחכמה או בקירוב, אמרה תורה שלא נסור מדעת הרוב בין שיסכימו לאמת בין לא יסכימו לאמת לפי דעת השומע כו' יעו\"ש. דכי הדדי נינהו הכא ב\"ש מחדדי טפי. ועיין תוס' חגיגה (טז: ד\"ה לא) ואם כן כל שכן תלמיד דלא גמיר ולא סביר רק בהוראה אחת שלמד בשעת הדין, היאך יצטרף למנין ללחום בשער עם בעלי תריסין דפקיע שמייהו אשר קטנם עבה ממתנם, ועל כרחך צריך לפרש הסוגיא דסנהדרין הנ\"ל, דמיירי בששתי הצדדים שוות בחכמה ועיין חידושי רמב\"ן (שם):", + "אמנם באמת הדבר מבואר ומפורש להדיא בירושלמי (ריש פ\"ק) דהוריות עלה ששנינו הורו ב\"ד וידע אחד מהן שטעו או תלמיד שהוא ראוי להוראה, ומפרש עלה רב אימי בשם רבי שמעון בן לקיש כגון שמעון בן עזאי יושב לפניהם. מה אנן קיימין אם ביודע כל התורה ואינו יודע אותו הדבר אין זה שמעון בן עזאי. ואם ביודע אותו הדבר ואינו יודע כל התורה שמעון בן עזאי הוא אצל אותו הדבר יעו\"ש, הרי מבואר שתלמיד שיודע בדבר אחד ממצות התורה ובקי בטיב אותה ההלכה, הוי עליו כל תורת חכם שהגיע להוראה לגבי אותה ההוראה כשנשאל עליה, ומכריע טפי לגבי אותו דבר מחכם גדול שיודע בכל התורה כולה ואינו בקי בטיב אותו דבר:", + "והגם דאמרינן בירושלמי חגיגה (פ\"א ה\"ח) אע\"ג דאתמר ממנין זקנים לדברים יחידים. והוא שיהא ראוי לכל הדברים, כהדא דריב\"ל מני לכל תלמידוי, והוה מצטער על חד דהוה בכי בעיינוי ולא יכול ממנייתי', וימניניה לדברים יחידים הדא אמרה הראוי לכל הדברים ראוי לדבר אחד ושאינו ראוי לכל הדברים אפילו לדבר אחד אינו ראוי יעו\"ש, ומשמע שאין חילוק בין שאינו ראוי לכל הדברים מחמת חסרון שבגופו כעובדא דריב\"ל שהיה סומא בעינו, בין שאינו ראוי לכל דבר מחמת חסרון חכמה, דבכל ענין אף למה שראוי אין ממנין אותו. וכן פסק הרמב\"ם ז\"ל להלכה (פ\"ד מהל' סנהדרין ה\"ח) יעו\"ש בלחם משנה. אכן הדבר פשוט דהך דריב\"ל לא איתמר אלא שלא למנות אותו בסמיכה או נתינת רשות, לענין שיהא פטור מלשלם אם טעה, אבל כשבא להורות בלא סמיכה, אין צריך להיות ראוי לכל הדברים, אלא כל שבקי בטיב הלכה אחת ראוי להורות בה, דשמעון בן עזאי הוא אצל אותו הדבר. ותדע שהרי הסומא כשר וראוי להורות ולדין בדיני ממונות, אע\"פ שאין ראוי לכל הדברים, ורק כשבא למנותו להיות מוסמך, קי\"ל מהדא דריב\"ל דלא מהני עד שיהא ראוי לכל דבר. והוא הדין נמי לענין חסרון חכמה, כל שאינו בא להיות חכם סמוך, אין צריך שיהא ראוי ובקי להורות בכל התורה כולה, אלא בטיב אותה הלכה שנשאל עליה, וחילוק זה מבואר ג\"כ מדברי רמ\"א ביורה דעה (סימן רמב סי\"ד) וז\"ל, נראה לי שמותר לתת מורנו לאחד שיסדר גיטין, ואע\"פ שמדין הסמיכה שבימים הראשונים לא היה דינא הכי, מ\"מ עכשיו אינו אלא נטילת רשות בעלמא ושרי יעו\"ש, וכוונתו ברורה כמ\"ש הש\"ך (שם) שמדין הסמיכה אין סומכין, אלא למי שבקי להורות בכל התורה כולה, אבל סמיכת מורנו שבזמן הזה שאינה אלא נטילת רשות בעלמא, למה שראוי ראוי, וכל שיודע בטיב גיטין וקידושין עוסק עמהם:", + "ומיושב בזה לשון רש\"י ז\"ל במס' הוריות (דף ד:) או זקן שאין ראוי לבנים, וקשיא לי מפני מה אין ראוי להוראה ע\"כ, ולכאורה תמוה, הא הדבר פשוט משום דאינו ראוי להיות סמוך בסנהדרין לכל הדברים, וממילא אף לדבר אחד אינו ראוי להיות סמוך בסנהדרין, כהדא דריב\"ל, ובדיני נפשות ודאי אינו ראוי להיות יושב בסנהדרין, משום שאינו רחמני כדאיתא בסנהדרין (לו:) יעו\"ש בפירש\"י. אכן לפי חילוק הנ\"ל נראה פשוט, דבאמת לאו לענין פירושא דמתניתין קא קשיא ליה לרש\"י, אלא אדקדוק לישנא דמתניתין דכייל ליה בכלל שאין ראוי להוראה, והרי ראוי הוא להוראה בלא סמיכה ועיין לחם משנה (פי\"ג מהל' שגגות ה\"א ד\"ה או זקן):", + "אמנם מה שמבואר מדברי הרא\"ה בספר החינוך, דאף בשני כתות חכמים שהגיעו להוראה שאינן קרובין להיות שוה בחכמה, הולכין אחר הגדולה בחכמה אפילו כנגד רוב מנין. אינו אלא בזמן שהסכמת הרוב הוא בצד המקילין, אבל בזמן שהסכמת הרוב הוא בצד המחמירים, אע\"פ שהם קטנים מצד שכנגדם, אזלינן בתר רובא. דהרי גם בדליכא רובא נמי קי\"ל כריב\"ק בפ\"ק דעכו\"ם (ז.) דכל מקום ששנים חולקים זה אוסר וזה מתיר, לעולם בשל תורה הלך אחר המחמיר, ואע\"פ שחבירו גדול הימנו בחכמה ובמנין, וכדפסק הרמב\"ם ז\"ל בהלכות ממרים (סוף פ\"א) וכמו שביאר (שם) מרן הקדוש הכסף משנה ז\"ל יעו\"ש, וכן נפסק להלכה בכללי הוראה שביורה דעה (סימן רמב), וביאר הש\"ך (שם) דגדול במנין אינו ברוב דעות, רק שיש לו בישיבתו יותר תלמידים מאצל חבירו, והר\"ן בן חביב בסוף ספרו גט פשוט (כלל ראשון), כתב לפרש בפשיטות, דאפילו ברוב דעות, כל כמה שלא נשאו ונתנו במעמד אחד, הלך אחר המחמיר דלא אזלינן בתר רוב דעות בכהאי גוונא. וכמו שנתבאר לעיל (אות ב) מדברי הרשב\"א ז\"ל יעו\"ש, ומעתה מבואר דכ\"ש הוא שבזמן שהסכמת הרוב הוא בצד המחמירים דאזלינן בתרייהו אף אם צד המועט גדולים בחכמה עליהם, דלא משגחינן בחכמה כל עיקר להוציא מסברת המחמיר:", + "כללא דמילתא, דברי הרב מקוטנא נ\"י שכתב ודעת הגדולים שהאידנא נגנז התכלת ושאין אנו מחויבין בתכלת כו'. מרפסין איגרא, ואין להם על מה שיסמכו לומר כי הוא זה בכוונתו, ולא שייך אף לומר עליהם שהוא סברא כרסיית, רק דברים מבוהלים ודחופים:", + "ואם יאמר הרב נ\"י ששמעו אזניו דבר מאחריו, אשר המכונים בשם גדולים הריצו אגרותיהם אליו, כי לגודל שנאתם וקנאתם לנו קשרו עלינו קשר שיתאספו כולם, עד שיהיה בבירור הרבים בדעה אחת נגדנו, ועשו ביניהם שאף אם אחר שישאו ויתנו עמנו ויראו שהאמת אתנו לא יקבלו דברינו ויתעקשו בסברות מזויפות לדחות דעתינו, וא\"כ ממילא פשוטי ההמון והרב נ\"י במידת ענותנותו בתוכם אשר אינם יודעים בטיב ההלכה בין ימינם לשמאלם, מוכרחים המה לקבל דעת הרבים, משום אחרי רבים להטות, שהתורה מסרה כל מחלוקת חכמים כפי הסכמת הרוב בכל אופן שתהיה בין אמת בין שקר חלילה, וזה כוונת הרב נ\"י באמרו ודעת הגדולים שהאידנא נגנז התכלת כו', כלומר שיודע דעתם שכן קשרו קשר ביניהם שלא יודו על האמת, רק כולם יאמרו פה אחד לבטל המצוה כדי לבטל דברינו, והגם שבאמת שקר בימינם, מ\"מ הרי הם הרבים ועל כרחו אין לו להניח דעתם הודאי אף שהוא בעקשות ותרמית ולהחמיר מספק:", + "אכן גם זה הבל ורעות רוח, דעד כאן לא אמרה תורה אחרי רבים להטות, אלא בזמן שאין חשד על הרבים החולקים שיטו הדין בזדון לבם רק בשוגגים או מוטעים או אפילו במסולפים שעומדים על דעתן בעקשות הלב מלהכיר האמת, אבל כל שחושדין אותן במזידין שיודעים את האמת ומתכוונין למרוד בה, ולהוציא משפט מעוקל בכח הסכמת הרוב. בכהאי גוונא אין ענין כלל להכחיש ולשקר דבריהם בטעמים וראיות, שלא יועיל כלל נגד הסכמת הרוב, אכן בכה\"ג כל איש ואיש מישראל שחושד אותן במזידין, מוזהר הוא בלאו שלא לנטות אחרי הסכמת הרוב בזה, והוא מה שאמרה תורה לא תהיה אחרי רבים לרעות, וביאר רבינו יונה בשערי תשובה (סימן נ) שהוזהרנו בזה שלא להתחבר אל המסכימים אל העולה, כענין שנאמר (ישעיהו ח׳:י״ב) לא תאמרון קשר לכל אשר יאמר העם הזה קשר עכ\"ל, ורמז בזה לסוגיא דמס' סנהדרין (כו.) מאי קשר רשעים שבנא הוי דריש בתליסר רבוותא, חזקיה הוי דריש בחד סר רבוותא, כי אתא סנחריב כו' הוה קא מסתפי חזקיה, אמר דילמא חס ושלום נטיה דעתיה דקב\"ה בתר רובא כו' בא נביא ואמר לו לא תאמרון קשר לכל אשר יאמר העם הזה קשר, כלומר קשר רשעים הוא וקשר רשעים אינו מן המנין יעו\"ש:", + "ומעתה בנידוננו, הגם שקשרו עלינו קשר שיעשו בזדון לבם הסכמת הרוב לבטל מצות ה' לא הועילו כלל, כי קשר רשעים אינו מן המנין, וכל איש ואיש מישראל שניכר לו קצת לחשוד אותן במזידין וכ\"ש הרב נ\"י שיודע בזדון לבם, הוא מוזהר בלאו דלא תהיה אחרי רבים לרעות:", + "והא דתניא במס' ר\"ה (כה.) אתם אתם אתם שלשה פעמים, אתם אפילו שוגגין, אתם אפילו מזידין, אתם אפילו מוטעין יעו\"ש. היינו דוקא בקידוש החודש דרבי התם קרא בהדיא, אבל בכל הוראות שבתורה הדבר פשוט, שאפילו הורו ב\"ד הגדול שהם עמוד ההוראה באיזה מצוה שלא כדין במזיד אינו נקרא הוראה, וכדתנן בפ\"ק דהוריות (ד:) הורו ב\"ד מזידין ועשו כל הקהל שוגגין מביאין כשבה ושעירה, ופירש\"י הורו ב\"ד מזידין ועשו כל הקהל שוגגין לא הוי הוראה מעליא, דאם כל עדת ישראל ישגו כתיב, דבעינן שוגגין בב\"ד והכא הוי ליה שגגת מעשה בלא הוראה, ומביאין כל אחד מן הקהל כשבה או שעירה דכיחיד דמו יעו\"ש:", + "ובאמת גם במס' ר\"ה (שם) גבי קידוש החודש נראה ג\"כ עיקר הגירסא דצריך להיות אנוסים במקום מזידין, שכן הוא הגירסא בתורת כהנים (פ' אמור פרשה ט ושם), וכך היתה הנוסחא (שם) לפני הראשונים הראב\"ד והרא\"ש ורבינו הלל בפירושם להתורת כהנים (שם) יעו\"ש, וכן היה גירסת הרמב\"ם במס' ראש השנה (שם) כמו שהעתיק בהלכות קידוש החודש (פ\"ב ה\"י) ויעו\"ש בהגהות מיימוניות, ובאמת נראה שגירסא זו של הרמב\"ם היא עיקרית בש\"ס, דלפי נוסחתנו תקשי, דבין אם קתני להו בסדר לא זו אף זו, בין אם קתני להו בסדר זו ואין צריך לומר זו, הוי ליה למתני מזידין או בראשונה או באחרונה ולא באמצע. ועיין בנמוקי תורה להרמב\"ן ז\"ל פ' שופטים, ובהשגותיו לספר המצוות שורש ראשון, ולא עת האסף פה:", + "ובעיקרא דמילתא, אם כוונת הרב נ\"י על אלו העומדים לנגדנו מגדולי זמנינו מלבד כל מה שכתבנו, עוד יש להתפלא טובא איך סליק אדעתיה למיסמך על אלו גדולי זמנינו העומדים לנגדנו למיחשבינהו רבים, מי המה מגדולי זמנינו העומדים לנגדנו, הרי כמעט כולם כל אחד בערכו טעים טעמא דאיסורא בהוראה שאינה הוגנת, ומכשילים את הרבים באיסור חמץ החמור, מהם שהקילו לטחון קמח של פסח ברחיים שעם מכונת העלוואטארין, ומהם שהעיזו פניהם נגד מרן רמ\"א ז\"ל, והקילו לטחון בכיסים ישנים של כל השנה וכבר הוצאנו מודעות על זה, ומהם שנתנו הכשרים על תמצית חומץ, וכבר נתגלה קלונם ברבים מהודאות פיהם שהכשילו את ישראל בזדון לבם חמש שנים רצופים, וכבר הוצאנו מודעות גם על זה, ועל כולם מה שהכשילו את ישראל לעבוד עבודת קרקע בא\"י בשנת השמטה, ואיך יעלה על הדעת שאלו יכנסו למניין לסמוך על דעתם, השתא רבי חייא בר זרנוקי ורבי שמעון בן יהוצדק במסכת סנהדרין (כה.) דצדיקים גמורים הוו, ורק משום דלמדו זכות על ההוא גברא דקא כריב בשביעית, ואההוא גברא דהוה כסח בכרמו בשביעית, אמר עלייהו ריש לקיש כדאתא קמי רבי יוחנן, בני אדם החשודים על השביעית כשרין לעבר שנה הדר אמר לא קשיא לי מידי דהוי אששה רועי בקר, ורבנן אחשבינהו סמוך, והדר אמר לא דמי התם הדור אימנוהו רבנן ועברוהו לההוא שתא, הכא קשר רשעים הוא וקשר רשעים אינו מן המנין, ואף רבי יוחנן דאמר ליה לריש לקיש דא עקא, ופירש\"י ז\"ל שאתה קורא אותן רשעים, אכן מדלא השיב לו שקורא אותן רשעים שלא כדין, וכן מהא דכי אתו לקמיה דרבי יוחנן אמרו ליה קרי לן רועי בקר ולא אמר ליה מר ולא מידי, אמר להו ואי קרי לכו רועי צאן מאי אמינא ליה, משמע שגם רבי יוחנן לא פליג עליה דר\"ל בעיקר הדין, שהנעשה סניגורין לרשע מותר לקרותו רשע, ולהכי אמר להו ואי קרי לכו רועי צאן שהוא זילזול יותר, דהגם דכל סתם רועה אפילו רועה בהמה גסה פסול, מיהו יש חילוק בין רועי בהמה גסה לרועי בהמה דקה, דרועי בהמה גסה מעלין ולא מורידין ורועי בהמה דקה לא מעלין ולא מורידין, כדאיתא במסכת עכו\"ם (כו. ושם) ועיין חו\"מ (סוף סימן תכה) ובסמ\"ע (שם סימן לד סעיף יג) ולהכי קאמר להו, דאף אם היה מזלזל אתכם יותר וקרי לכו רועי צאן דלא מורידין ולא מעלין מאי אמינא ליה, הרי כדינא עביד, ורק שלריש לקיש קאמר דא עקא מה שאתה רוצה לפרסם ולהכריז עליהם שהם פסולים שהרי מכל מקום קודם הכרזה דיניהם דין, שאפילו גזלן דרבנן אינו נפסל עד שיכריזו עליו, וכ\"ש אלו שאין עליהם רק מה שנעשו סנגוריא לרשעים והם לא עשו בעצמן שום דבר רע:", + "ולכאורה אינו מובן באמת מאי כולי האי, אדרבה הוי דן את כל אדם לכף זכות תנן:", + "אכן נראה שמה שלמדו עליהם זכות, ג\"כ לא הועיל אלא דלא עברי על איסור תורה, אבל איסור דרבנן מיהו עבדי גם אף אחר הסנגוריא שעשו, וממילא הם רשעים דמאן דעבר אדרבנן שרי למקריה עבריינא כדאמרינן במס' שבת (מ.) ורשע נמי מקרי כדאמרינן ביבמות (כ.), והיינו דמה שלמדו זכות יכול לומר לעקל בית הבד אני צריך, מ\"מ עבר אדרבנן כמו שהשיב ריש לקיש הלב יודע אם לעקל אם לעקלקלות, כלומר והיה צריך לעשות פעולה מפורשת, שלא יהיה מקום לחשוד אותו, כדאמרינן במסכת שבת (כג.) דחיישינן לחשדא יעו\"ש, וכן נמי מה שלמדו עליהם זכות יכול לומר אגיסטון אנא, ופירש\"י שכיר בקרקע עכו\"ם, וג\"כ עבר על כל פנים אדרבנן, שהרי אין עודרין עם העכו\"ם בשביעית כדאמרינן במסכת גיטין (דף כב ושם). וגם לפי' שני של רש\"י משום ארנונא, גם כן עכ\"פ חשדא איכא, שהרי משום ארנונא לא הותר אלא חרישה ראשונה ולא חרישה שניה, כדפי' הראב\"ד בפירושו לתורת כהנים (פרשת בהר) מהירושלמי יעו\"ש. ומאן דחזי ליה חורש, אינו יודע אם הוא חרישה ראשונה ואם הוא משום ארנונא כלל, ונכלל הוא בתשובת ריש לקיש הלב יודע כו', ורק דאינהו למדו עליהם זכות, דעכ\"פ לא עברי אדאורייתא, והגם דאכתי עברי אדרבנן יש ללמד זכות דמשום כדי חייו הוא עושה, כהאי דתניא בתוספתא דמסכת תענית כשם שמתריעין על הגשמים בשאר שני שבוע, כך מתריעין עליהם בשביעית, מפני פרנסת אחרים, ומפרש עלה בירושלמי (פ\"ג דתענית ה\"א) מהו מפני פרנסת אחרים, חברייא אמרו מפני פרנסת עכו\"ם, רבי זעירא אמר מפני פרנסת חשודים, אתיא דרבי זעירא כרבי כו' חד ספר הוי חשוד על פירות שמיטתא אייתינהו גבי רבי, אמר לון ומה יעביד עליבא ובגין חיי' הוא עביד כו' יעו\"ש, אלמא דלרבי דס\"ל שביעית בזמן הזה מדרבנן, וכיון דלא עברי אלא אדרבנן צידד עליו ומה יעיד עליבא כו' ולא עוד אלא שמתריעין עבורן בשביעית, ור\"ל ור\"י סברי כיון דעכ\"פ עברי אדרבנן ורשעים הם, אין ללמוד סנגוריא עליהן, ותלינן דבאמת עברי אדאורייתא ולהכי קפיד עלייהו ר\"ל, וקרי להו בני אדם החשודים על השביעית ורועי בקר וקשר רשעים, וגם רבי יוחנן אמר להו ואי קרי לכו רועי צאן מאי אמינא ליה, הרי הדין עמו שאסור ללמוד סנגוריא על רשעים, והוי להו בזה מחזיק ידי עוברי עבירה, ותנן אין מחזיקין ידי ישראל בשביעית במסכת גיטין (סב.) יעו\"ש:", + "ואם כן כ\"ש וק\"ו בן בנו של ק\"ו, אלו מגדולי זמנינו העומדים לנגדנו, שהכשילו והתירו עבודת קרקע בשביעית על ידי ישראל שאינם מן המנין לסמוך עליהם, והגם שגם ידידינו הרב הגאון האבד\"ק קאוונא שיחיה גם כן הטה קו להתיר, אבל חס ושלום לא התיר אלא ע\"י נכרי:", + "ובאמת הדברים מתמיהים, איך לא השכילו מזו הסוגיא דסנהדרין הנ\"ל עצמה, להבין שאין הערמה שלהם, שיעצו למכור הקרקע לנכרי מועלת כלל, דהרי על ר\"ל אמרינן במס' סנהדרין (כד.) אמר עולא הרואה את ר\"ל בבהמ\"ד כאלו עוקר הרים וטחנן זה בזה יעו\"ש, והיאך קאמר בפשיטות כהן וחורש כהן וזמר, ולא עלה על דעתו המצאת היתר גדולי זמנינו, וגם הנהו תרי רבנן ר\"ח בר זרנוקי ור\"ש בן יהוצדק שנחתו ללמוד זכות, יכול לומר אגיסטון אנא, יכול לומר לעקל בית הבד אני צריך, ולא עלתה על דעתם ללמוד זכות כהמצאת היתר גדולי זמנינו, ולא עת האסף פה בזה, כי כבר חיברנו בעזה\"י בזה קונטרס ארוך בביטול דבריהם ולהחזיק ידי שומרי מצות שמיטה. והרי זאת ידוע וברור לכל, שריש לקיש הרבה שנים אחר הבית היה, ואין שום מקום לחלק מבימי ר\"ל לבימינו:", + "אכן מי גרס להם כל זאת, עצלות שבהם גרמה להם, כדאיתא בספרי (פרשת עקב פיסקא מח) כי אם שמור תשמרון את כל המצוה הזאת למה נאמר, לפי שנאמר אם שמוע תשמעו מגיד הכתוב שכשם שאדם צריך להזהר בסלעו, שאל יאבד כך יהא אדם צריך להזהר בתלמידו שלא יאבד כו', כך תלמיד חכם למד שנים או שלשה כו' נמצא עשיר לאחר זמן ועליו נאמר וקובץ על יד ירבה, וזה שאומר היום אני לומד למחר אני לומד, היום אני שונה למחר אני שונה, נמצא אין בידו כלום כו', מניין שסופו נקרא עצל ת\"ל על שדה איש עצל עברתי ועל כרם אדם חסר לב, ולמה נקרא שמו חסר לב על שקנה שדה וכרם ולא עמל בהם כו', ומניין שהוא מבקש פתחה של פרשה ואינו מוצא, שנאמר כסו פניו חרולים ועוד הוא אומר וגדר אבניו נהרסה, מתוך שראה (גי' הילקוט שלא ראה) שאין עומדת בידו הוא יושב ומטמא את הטהור ומטהר את הטמא כו' יעו\"ש וזה במי שקנה שדה וכרם, וכ\"ש אלו גדולי זמנינו העומדים לנגדנו, שהרבה מהם מכונים בשם גדולים, הגם שמעולם לא קנו שדה וכרם כלל:" + ], + [ + "בענין שחששו קצת בקיום מצות התכלת דכיון שלא נתקבל קיום המצוה עדיין בכל ישראל, איכא משום לא תתגודדו.", + "גרסינן במסכת יבמות (יד.) רב אומר לא עשו בית שמאי כדבריהם, ושמואל אמר עשו ועשו,אימת אילימא קודם בת קול מ\"ט דמ\"ד לא עשו, ואלא לאחר בת קול מאי טעמא דמ\"ד עשו, איבעית אימא קודם בת קול וכגון דב\"ה רובא למאן דאמר לא עשו, דהא ב\"ה רובא, ומאן דאמר עשו, כי אזלינן בתר רובא היכא דכי הדדי נינהו, הכא בית שמאי מחדדי טפי, ואי בעית אימא לאחר בת קול מאן דאמר לא עשו דהא נפקא בת קול, ומאן דאמר עשו רבי יהושע הוא דאמר אין משגיחין בבת קול, ומ\"ד עשו קרינן כאן לא תתגודדו לא תעשו אגודות אגודות, אמר אביי כי אמרינן לא תתגודדו כגון שתי בתי דינים בעיר אחת, הללו מורים כדברי ב\"ש והללו מורים כדברי בית הלל, אבל שתי בתי דינים בשתי עיירות לית לן בה, אמר ליה רבא והא ב\"ש וב\"ה כשתי בתי דינים בעיר אחת דמי, אלא אמר רבא כי אמרינן לא תתגודדו כגון ב\"ד בעיר אחת פלג מורין כדברי ב\"ש ופלג מורין כדברי בית הלל, אבל שתי בתי דינים בעיר אחת לית לן בה כו' יעו\"ש, והנה כפי סוגיות ההלכה בכל הש\"ס דקי\"ל כרבא לגבי אביי לבר מיע\"ל קג\"ם, היה צריך להיות ההלכה כאן, דבשתי בתי דינים בעיר אחת ליכא משום לא תתגודדו. אכן הרמב\"ם ז\"ל בהלכות עכו\"ם (פי\"ב הי\"ד) כתב וז\"ל ובכלל אזהרה [דלא תתגודדו] שלא יהיו שני בתי דינין בעיר אחת זה נוהג כמנהג זה וזה נוהג כמנהג אחר, שדבר זה גורם למחלוקת גדולות שנאמר לא תתגודדו לא תעשו אגודות אגודות ע\"כ, ותמהו בזה כבר כל המפרשים ז\"ל שנראה שפוסק כאביי ולא כרבא היפך מכלל ההלכה:", + "והנראה בדעתו ז\"ל דפלוגתא דאביי ורבא הוא רק למ\"ד עשו, והוכיח רבא שפיר דהא ב\"ש וב\"ה כשתי בתי דינים בעיר אחת דמי, ולא חיישי ללא תתגודדו אלמא דבשתי בתי דינין בעיר אחת ליכא משום לא תתגודדו, אבל למ\"ד לא עשו גם רבא מודה דבעיר אחת אפילו בשני בתי דינין איכא משום לא תתגודדו, כיון דליכא הכרח משום מקום לומר דאין בזה משום לא תתגודדו לא מחלקינן מסברת עצמנו לומר דליכא בזה משום לא תתגודדו, זולת בשני מקומות דמוכח להדיא מההוא דמגילה נקראת בי\"ד ובט\"ו ומההוא דמקום שנהגו כו' ומההוא דבמקומו של רבי אליעזר היו כורתין כו' כדקאמר (שם) מקומות מקומות שאני יעו\"ש, אבל בעיר אחת אפילו שתי בתי דינין ודאי איכא משום לא תתגודדו למ\"ד לא עשו כיון דלדידיה ליכא הכרח ממתניתין או ברייתא לומר שאין בזה משום לא תתגודדו. והרמב\"ם ז\"ל סובר דהלכה כמ\"ד לא עשו כפי כללי ההלכה, דקי\"ל כרב באיסורא ורב אמר לא עשו, אלא דהלחם משנה ז\"ל תמה בזה, דהא קא שקיל וטרי הש\"ס טובא לאוכוחי דעשו ומסיק שמע מינה עשו ועשו יעו\"ש. אכן כבר ביארו המפרשים ז\"ל בזה לנכון דכל שקלי וטריא והוכחות דמייתי הש\"ס לאוכוחי דעשו, לא אזלא אלא לתירוץ קמא אי בעית אימא קודם בת קול כו', א\"כ למ\"ד לא עשו לא עשו כלל אפילו קודם בת קול וכ\"ש לאחר בת קול, ושפיר קא שקיל וטרי לאוכוחי מהנך ברייתות ומתניתין דעשו וסליק ליה בש\"מ דעשו ועשו, אבל לתירוץ בתרא איבעית אימא לאחר בת קול כו' לא מצי לאוכוחי כלל מהנך מתניתא דעשו, דהא להך תירוצא לא פליגי אלא לאחר בת קול אבל קודם בת קול לכולי עלמא עשו, וא\"כ איכא לאוקמי הני מתניתא קודם בת קול, וכן מהא דאמר רבי טרפון תאבני כו' ומהא דבן הרכינס דמסיק מינה שמע מינה עשו, אפילו נימא דידע הש\"ס דעובדא הוי לאחר בת קול ג\"כ לא מוכח מידי, דדלמא בן הרכינס סובר אין משגיחין בבת קול, אלא אכתי לא מוכח דכל תלמידי ב\"ש עשו כדבריהם, דדלמא סברי משגיחין בבת קול, וכדמשמע לכאורה דרבי אליעזר דמתלמידי ב\"ש הוא, סבר הכי בעובדא דתנורו של עכנאי במס' בבא מציעא (נט:) אלא על כרחך דכל הך שקלי וטריא ודמסיק שמע מינה עשו ועשו, הוא רק אליבא דאיבעית אימא קמא, אבל לאיבעית אימא בתרא לא מוכח מידי, ושפיר פוסק הרמב\"ם ז\"ל כרב דלא עשו, דהוא פוסק להלכה כאיבעית אימא בתרא כדרכו בכל מקום. ולדידיה דאין הכרח לומר דבשתי בתי דינים בעיר אחת ליכא משום לא תתגודדו, בקושטא בעיר אחת אפילו בשתי בתי דינים איכא משום לא תתגודדו כנ\"ל:", + "ומיושב בזה מה שיש עוד לתמוה על לשונו של הרמב\"ם ז\"ל, שכתב שלא יהא שני בתי דינים בעיר אחת זה נוהג כמנהג זה וזה נוהג כמנהג אחר שדבר זה גורם למחלוקת כו', והדברים מתמיהים, דנקט מנהגא ולא נקט איסורא, ואין לומר משום דטפי שייך לא תתגודדו באיסורא שהוא דיני התורה ומיחזי כשתי תורות, וכדסליק אדעתא דר\"ל (שם יג:) וקא אהדר ליה לרבי יוחנן אמינא לך אנא איסורא ואת אמרת לי מנהגא וכדפירש\"י יעו\"ש. ולהכי לרבותא נקט הרמב\"ם ז\"ל דאפילו במנהגא איכא משום לא תתגודדו וכ\"ש באיסורא. והיה מיושב בזה ג\"כ הא דסיים הרמב\"ם ז\"ל, טעמא שדבר זה גורם למחלוקת כו' ולא קאמר טעמא משום דמיחזי כשתי תורות כדמשמע בגמרא (שם) ובפירש\"י יעו\"ש, משום דהרמב\"ם אמנהגא קאי ולא שייך משום מיחזי כשתי תורות אלא מפני המחלוקת, אבל זה אינו, דאכתי אמאי שביק לאשמועינן דין לא תתגודדו באיסורא ומטעם מיחזי כשתי תורות, דבאמת לא אתי במכ\"ש ממנהגא, דבמנהגא טעמא הוא משום מחלוקת, אבל באיסורא אפשר לא שייך טעם דמחלוקת דכל חד עביד כמו דסבירא ליה לדינא, ומה מחלוקת שייך בזה, הא הכל יודעין דחלוקין בדין:", + "אמנם כפי הנ\"ל דדברי הרמב\"ם ז\"ל כאיבעית אימא בתרא לעולם אחר בת קול וכרב דלא עשו, ולכאורה קשה א\"כ קודם בת קול נמי אמאי עשו קרי כאן לא תתגודדו. וצריך לומר דקודם בת קול דאין סברא לפסוק כב\"ה יותר מכב\"ש, לא שייך לומר דב\"ש לא יעשו כדבריהם משום לא תתגודדו, דמאי חזית נימא דב\"ה לא יעשו כדבריהם משום לא תתגודדו, ועל כרחך דבאמת לא שייך כלל לא תתגודדו באיסורין, דמי ידחה מפני מי ולא מיחזי כשתי תורות כלל דהכל יודעין דחלוקין ואין שום אחד מהם יכול לוותר על דעתו ומה יעשה, ואין כאן גם משום מחלוקת ג\"כ, ורק אחר בת קול למ\"ד עשו שפיר פריך קרי כאן לא תתגודדו, דנהי דהבת קול לא הכריחם שיהיה דעתם כדעת ב\"ה משום דסברי אין משגיחין בבת קול, מיהת היכי מצו עשו כדבריהם הא איכא לא תתגודדו, דכיון דהבת קול מסייע להו לבית הלל, ואיכא סברא לפסוק כב\"ה יותר מכב\"ש שייך לא תתגודדו, אי משום דמיחזי כשתי תורות, אי משום מחלוקת. וכפי זה מתבאר דלמ\"ד לא עשו לא שייך כלל לא תתגודדו באיסורין דכשהן שוין, וליכא שום צד סברא להכריע לזה יותר מלזה, כגון קודם בת קול באמת עשו כדבריהם וליכא משום לא תתגודדו כנ\"ל, דמי ידחה מפני מי, וכהאי דעקביא בן מהללאל במס' עדיות שאמר אני שמעתי מפי המרובים והם שמעו מפי מרובים, ולהכי עמד בשמועתו והכי אמרינן בכמה דוכתי. והשתא דלא אתמר הלכתא לא כמר ולא כמר, דעביד כמר עביד ודעביד כמר עביד ואין בזה משום לא תתגודדו. והיינו נמי אמרינן במסכת עירובין הרוצה לעשות כדברי ב\"ש עושה, וכן מוכח מריש הסוגיא דקאמר בפשיטות אימת אי קודם בת קול מאי טעמא דמ\"ד לא עשו, ומאי קושיא פשיטה כל כך, הא יש לומר דלא עשו משום לא תתגודדו, אלא ודאי דסברא פשוטה היא טובא דכל שלא נקבע ההלכה ואין להכריע לצד זה יותר מלצד זה לא שייך לא תתגודדו,", + "ומשנקבע ההלכה כגון אחר בת קול למאן דאמר לא עשו דהא נפקא בת קול והיינו דסבירא ליה משגיחין בבת קול להכריע ההלכה שוב לא שייך לא תתגודדו, דהא מחויב ועומד הוא לבטל דעתו לגבי מי שנקבע ההלכה כמותו ע\"י בת קול או שעמדו למנין ורבו עליו וכתיב אחרי רבים להטות, וא\"כ ליכא לפרושי כלל דקרא דלא תתגודדו קאי על שני בתי דינים בעיר אחת, או אפילו ב\"ד אחד בעיר אחת פלג מורין כן ופלג מורין כן, דאמר להו רחמנא לא תעשו אגודות, דממה נפשך אי צד אחד מהחולקין מרובין בחכמה ובמנין פשיטא דהמיעוט נגרר אחר הרוב ואסורים לחלוק לעצמן, דהא קרא כתיב אחרי רבים להטות, וא\"כ למה לי לא תתגודדו, ואי בששני הצדדין שקולין וליכא להכריע ביניהן ודאי בהא לא קאמר קרא לא תתגודדו וכל אחד צריך לעשות כדעתו, דאין חשש מחלוקת דוחה איסורין. ובקושטא ליכא כלל משום מחלוקת ולא משום מיחזי כשתי תורות, דהכל יודעין שחלוקין בדין ומה יעשו מי ידחה מפני מי, בדבר שיש חומרא בכל צד, ובדבר שצד אחד מחמירין וצד אחד מקילין ג\"כ הלכה פסוקה היא בשל תורה הלך אחר המחמיר, ובשל סופרים הלך אחר המיקל ולא שייך כלל לא תתגודדו, ועל כרחך דקרא דלא תתגודדו אמנהגא קאי, דכיון דלאו מדיני התורה הוא ולא שייך בזה קביעת הלכה, בהא קאמר קרא לא תתגודדו לא תעשו אגודות אגודות, ולאו משום דמיחזי כשתי תורות, דהא לאו תורה היא אלא משום המחלוקת, וכהא דתנן אל ישנה אדם מפני המחלוקת ושפיר השמיט הרמב\"ם ז\"ל לא תתגודדו דאיסורין ושפיר כתב הטעם שדבר זה גורם למחלוקת. כן הוא בירור הלכה זו ברור ונכון ולא מלבי אני אומר כי ת\"ל שוב מצאתי קצת מדברי, בספרי דבי רב להגאון העצום הספרדי מ' דוד פארדו ז\"ל ובמרכבת המשנה ז\"ל יעו\"ש, אלא שאנחנו ת\"ל ביארנו יותר מורווח יעו\"ש, מיהו לענין דינא גם מדבריהם מבואר ומפורש יוצא דליכא לא תתגודדו דאיסורין:", + "ומעתה נבוא לנידונינו בענין התכלת. הנה מאחר שכ\"ת לא פקפק בשום דבר נגד מצות התכלת, אלא שהחליט שעכ\"פ כיון שנתחזק זה זמן רב אצל ההמון שאינו במציאות, מחמת שהטעו אותם לשון המדרש רבה ותנחומא שהתכלת נגנז, ולא ידעו לפרש לשון נגנז נשכח כמו שפירש\"י ז\"ל במס' פסחים (כב:), ואטעייהו נמי לשון האר\"י הקדוש ז\"ל בפרי עץ חיים ועוד ספרי מקובלים, יהיה שהוא בטעות, מ\"מ הרי נתחזק אצלם כך, וא\"כ הבא לומר שמצא התכלת צריך נאמנות שיהיה נאמן כבי תרי, כיון שבא להעיד נגד החזקה שנתחזק אצלם מכבר ולזה סיים ומעתה מי ומי מאחינו ב\"י, דכבוד מר נינהו רבה שליט\"א מהימן עליה כבי תרי, ודאי מחויב מצות תכלת. ומי מאחינו ב\"י שלא ידע ולא הכיר את כבודו ואת גדלו של מר ניהו רבה, ולא מהימן לדידיה טפי מאינש בעלמא, אינו מחויב במצות התכלת. דאין עד אחד נאמן להוציא מחזקה שנתחזק בלבו מכבר שהתכלת אינו במציאות, וכשאני לעצמי הלא תורתו חביבה עלי עד לאחת, וחלילה לי לחשוב את מר ניהו רבה שליט\"א כאינש דעלמא שלא יהא נאמן עלי כבי תרי, זה תורף דבריו, ולזאת היו מהזריזין מקדימין למצות כראוי ליראי ה' וחושבי שמו, ושלח ודרש מאתי במכתבו לשלוח לו תכלת, אלא שסיים שעדיין לבו נוקפו לאשר הרבה שעדיין לא קבלו עליהם מצות התכלת, חושש אולי יש בזה משום לא תתגודדו, וכתב שזולת זאת אין דבר חוצץ בפניו לקיום מצוה זו:", + "הנה כפי מה שנתבאר לא שייך כלל לא תתגודדו בכאן, שהיא מצוה ממצות התורה ושקולה ככל המצות, ולאו דלא תתגודדו לא קאי אלא על מנהגא, כמו שנתבאר. אבל בזה מחויבים לישא וליתן בדבר ההלכה ולדון ע\"פ רוב הבא מתוך כל ואחרי רבים להטות, וכאשר אחר המשא ומתן של ההלכה יהיו שני הצדדים שקולים צריכין להחמיר, כיון דבשל תורה הוא ובשל תורה הלך אחר המחמיר, וכל עוד שלא באו למנין למצוא רוב מתוך כל ולא נשאו ונתנו במשא ומתן של הלכה זו לא מיבעיא שעל המחמיר ומקיים מצות התכלת לא שייך לומר דאיכא עליו משום לאו דלא תתגודדו, דהרי בלאו הכי דעת הרשב\"א והריטב\"א ז\"ל ועוד פוסקים דלצד המחמירים ליכא משום לא תתגודדו יעו\"ש, וכ\"ש למה שנתבאר דבאיסורין לכולי עלמא ליכא משום לא תתגודדו אלא אפילו המקילין לעצמן וממאנים לקיים מצות התכלת נראה ג\"כ דלא קאי עלייהו לא תתגודדו, דהא מחוייבים ועומדים הם לקיים מצות ה' ולבוא למנין לישא וליתן בהלכה זו, להוציא הדין לאור ע\"פ רוב או לדון בשל תורה להחמיר והמונע עצמו מזה ומסרב בהמצוה, הרי קאים בלטותא דאורייתא ארור אשר לא יקים את דברי התורה הזאת, ולא על זה צריך רחמנא להזהיר לא תתגודדו, אלא דהך לטותא לא קאי אלא על מי שיש בידו להקים שיכול לישא וליתן במשא ומתן של הלכה, אבל לכל העם בשגגה. וכבר ביארנו בזה בארוכה בתשובתנו להגאון שי' מקוטנא:", + "אכן כל זה היינו צריכים אם עכ\"פ היה בפי הממאנים שום טעם בדבר, אבל באמת בעיקרא דמילתא אני תמה על מע\"ל, שעלה כלל מורא על ראשו לחשוש בזה משום לא תתגודדו, דהא ודאי לא שייך לא תתגודדו אלא היכא דכל כת מורין ונותנים טעם לדבריהם, כלשון הש\"ס הללו מורין כדברי ב\"ש והללו מורין כדברי ב\"ה, והיינו ששניהם מורין ונותנים טעם לדבריהם זה תולה עצמו בדברי ב\"ש וזה תולה עצמו בדברי ב\"ה, אבל היכא שצד אחד אין נותנים שום טעם לדבריהם, אפילו בית דין אחד בעיר אחת, פלג מורין הלכה ובאים מטעם דברי תורתנו הקדושה. ופלג חולקים אין נותנים שום טעם לדבריהם רק שנותנים כתף סוררת ולא אבו שמוע דבר ה', הא ודאי דעל אלו שמורין הלכה ובאים מטעם משא ומתן תורתנו הקדושה אין עליהם שום חשש ונדנוד לאו דלא תתגודדו, ואדרבה פלג השני הנותנים כתף סוררת ולא אבו שמוע דבר ה' המה עונם ישאו:", + "ומה שהביא מע\"כ מסוגיא דסוכה (מד. רש\"י ד\"ה לדידהו), תמיהני הרי כבר ראה התמיה בפירש\"י ז\"ל, דהרי שתי בתי דינים בשתי עיירות ליכא למ\"ד שיהיה בזה משום לא תתגודדו, דעד כאן לא פליגי אביי ורבא אלא בשתי בתי דינים בעיר אחת, אבל בשתי עיירות גם לאביי ליכא משום לא תתגודדו, ומה שתי' בזה מהר\"ם בן חביב ז\"ל בכפות תמרים (שם) דמשום בני הגולה העולים לרגל הוו כשתי בתי דינים בעיר אחת, ושמזו הסוגיא הוציא הרמב\"ם ז\"ל לפסוק כאביי ולא כרבא, הוא דבר מתמיה, דהא מיירי התם בזמן שאין בית המקדש קיים, מדאמר לדידהו נמי לא דחי ומאי עולי רגלים איכא, והעיקר בזה כמו שביאר מהרשד\"ם ז\"ל שמ\"ש רש\"י לא תתגודדו היינו לחכמים שבאו לתקן, והם יכולין לתקן אפילו משום חשש רחוק בשב ואל תעשה לעקור אפילו דבר תורה שהרי יש כח ביד חכמים להעמיד דבריהם אפילו במקום כרת, וממילא דאינו ענין כלל לנידונינו, דאטו תקנות וגזירות קאמרינן, הא דינא במצות התורה לכל ישראל קאמינא, דכתיב ונתנו על ציצית הכנף פתיל תכלת, והמסרבים אין בידם שום טעם ממשא ומתן של הלכה ומאי לא תתגודדו שייך הכא:", + "וכפי הנראה כוונת מע\"ל כיון דעפ\"י טעותייהו בהבנת המדרש ודברי האר\"י ז\"ל נתחזק ונשרש בלבם שהתכלת אינו במציאות כלל, ולהכי בעינן בה מהימן כבי תרי, והם שאינם מאמינים אותי כבי תרי יכולין לפטור עצמן מן התכלת על פי דין תורה ושוב גם על המאמין יש עליו חשש איסור לא תתגודדו כן נראה תורף כוונתו, אכן מלבד מה שכבר נתבאר דבאיסורין ודיני התורה ליכא משום לא תתגודדו, ומלבד דדעת הרשב\"א והרבה פוסקים דצד המחמירין אין בהם משום לא תתגודדו, ומלבד מה שביארנו כבר במקום אחר דליכא משום לא תתגודדו, אלא היכא דלצד השני איכא איסור בזה, אבל היכא דאפילו לפי דעת וסברת צד השני ליכא איסור בזה ליכא משום לא תתגודדו, כמבואר מלשון הירושלמי פסחים (ריש פרק מקום שנהגו) שנייה הוא שאם עבר ועשה ביהודה כבגליל ובגליל כביהודה יצא כו' יעו\"ש, וזה נראה ג\"כ טעם משנתנו במס' סוכה (לז:) אמר רע\"ק צופה הייתי בר\"ג ור\"י שכל העם היו מנענעין את לולביהן והם לא נענעו אלא באנא כו' יעו\"ש, ולא היה בזה משום לא תתגודדו משום דאין הנענוע מעכב בדיעבד. וזה נמי טעם ב' זקנים שהיו בצידון (שבת כא:) אחד עשה כדברי ב\"ש ואחד עשה כב\"ה יעו\"ש ולא היה בזה משום לא תתגודדו כיון שאינו אלא למהדרין, דעיקר המצוה אינו אלא נר איש וביתו, וא\"כ בנידונינו הרי אפילו להממאנים במצות התכלת משום שפג לבם מלהאמין שזה הוא התכלת האמתי, מ\"מ הרי אין בה שום חסרון וחשש איסור בקיום מצות הציצית, וממילא לא שייך בזה לא תתגודדו, מלבד כל זה אני תמה בעיקרא דמלתא היאך עלה כלל על דעת מע\"ל כי זה מיקרי מעיד נגד החזקה, וכי משום שמתחזק אצל ההמון בטעות נעשה מזה חזקה שיהיה נקרא מעיד נגד החזקה, הא ודאי ממה שנתחזק בטעות לא מיקרי חזקה. וגם הרי מעולם לא באנו לדון על חזקה זו שנתחזקה בטעות אצל ההמון שאינם בני תורה ומה שייך לחשוב זאת לחזקה. ובפרט שבאמת הרי ידוע דרובא דעלמא עיני ולב ההמון להשגיח ולהביט על התלמידי חכמים ומי שיודע ספר יודע שבלב גדולי ישראל לא נתחזק מעולם שאינו במציאות, כי מי לנו גדול מהרדב\"ז ז\"ל שהיה גאון ומקובל, ומחליט בהחלט גמור שהוא במציאות. וכן מוכח מלשון הרא\"ה בספר החינוך שלא נתייאש ממציאות התכלת, וגם גדולי האחרונים הגאון בעל חמדת שלמה והגאון בעל ברית אברהם ז\"ל תפסו והחליטו בפשיטות שאפשר מציאת התכלת בכל יום על פי סימנים, כמו שביארנו בתשובתנו על דברי הגאון מקוטנא נ\"י, וא\"כ כל יודע ספר ומאמין בחכמי וגדולי ישראל שישראל סומכין עליהם יודע דבריהם, והרי הוא אצלו בחזקתו שבכל יום יכול התכלת להמצא:", + "ובעיקרא דמילתא מה שכתב דהכא צריכין עדות ונאמנות כבי תרי, הוא ג\"כ מילתא דתמיה, הרי מילתא דעבידא לגלויה הוא, כל הרוצה לראות יבא ויראה החלזון עם כל סימניו המובהקים שבמובהקים שסומכין עליהם בכל איסורין דאורייתא ומעשה הצביעה, ובעזהש\"י כבר הראיתי הדברים ברבים. ועכ\"פ אף המתעקש שבמתעקשים שיאמר שבכל זאת עדיין לבו נוקפו, ופג לבו מלהאמין על כל פנים, מידי ספיקא לא נפיק וספיקא דאורייתא לחומרא, וספק מצוה הוא חמור יותר, דאפילו ספיקות וספיקי ספקות בספק מצוה אמרינן דלהחמיר, והגם דבפרי מגדים בפתיחתו לאורח חיים לא ברירא ליה מילתא כל כך, אכן הדר מבואר להדיא בתשובת מוצל מאש (סימן יג) יעו\"ש, ובפרט שכבר ביארנו דהכא הוי ספק איסור שני לאוין, בכל אשר אמרתי אליכם תשמרו. ולא תגרע. עין לעיל (פרט א סימן מא) באופן שאין ליתן להממאנים בקיום מצות התכלת שום צד פנים בתורה וההלכה כלל, וממילא שאין בכחם להביא על אותן העושים כתורה והלכה שום נדנוד חשש לא תתגודדו, ועיין במאמר קונטרס תפילין דמארי עלמא להגאון המקובל רבי עמנואל חי ריקי ז\"ל בעל ספר משנת חסידים (פרק כג כד):\n" + ], + [ + "תשובה לחכם אחד", + "אחדשה\"ט. מכתבו פגשנו כעת בבואנו לשלום מדרכנו מאיטליה ומקארלסבאד, ואם כי אין אנו מכירין אותו. אכן לאשר הראה עצמו במכתבו לדורש ומבקש קצת האמת ראינו להשיב קצת. מה שרצה להעמיס בשיטת רש\"י ז\"ל שיש שני מיני חלזון לתכלת, א' חלזון ממנו הוא מצוי הרבה כבמס' שבת (כו.) שהניח מדלת העם לכורמים וליוגבים והוא פסול לתכלת שבציצית. ב' חלזון מתולעים שמן הארץ והיינו שהחלזון שבים שהוא דג קטן ומצוי תמיד, עולה על הארץ אחת לשבעים שנה, ומשריץ תולעים שאינו מינו ע\"י שמטיל ביצים, וע\"י הגשמים עולה מהן חלזונות הרבה כמין תולעים, ודם תולעים הללו העולים מן הארץ הוא הכשר לתכלת, כפרש\"י במס' סנהדרין (צא.) ומס' מנחות (מג.) ולא מחלזון שבים זהו יסוד דבריו. ובזה התמרמר מאד על הרב קרבן נתנאל ז\"ל, שבחנם שלח יד להגיה בפרש\"י ז\"ל במנחות להציג על הארץ במקום מן הארץ, כי בקושטא במנחות דאיירי מתכלת של ציצית, וזה התכלת אינו מחלזון שבים אלא מתולעים שמן הארץ:", + "ואנו תמיהין אם אין אהבת הניצוח והקינטור בוער בו, איך נפל ברשת טעות כזה לתלות זרות כאלו בשיטת רש\"י ז\"ל, לומר חדשות שאין לו שום מקור בש\"ס ודברי חז\"ל, שהחלזון שבים מוליד תולעים שאינם מינו ואינם בדומה לו, ושהתכלת מדם החלזון שבים הוא פסול, ורק התכלת מהתולעים הוא כשר, והוא נגד פשטות השמועה וכולהו סוגיא דש\"ס ומדרשי חז\"ל, שמבואר להדיא שהתכלת לציצית מן החלזון שבים הוא בא, ועיין רש\"י חולין (פט.) שהתכלת דומה לים שהחלזון מן הים הוא עולה כו' יעו\"ש, הרי להדיא שהתכלת לציצית מדם חלזון שבים הוא בא. דהתם בתכלת על ציצית מיירי. וגם בהך דמס' שבת (שם) שהניח מדלת העם לכורמים וליוגבים אלו ציידי חלזון כו', ופרש\"י ללבושי המלך יעו\"ש, משמע שדמיו יקרים ואינו מצוי, והיינו אותו תכלת של ציצית. וכפי הנראה ממכתבו שכתב וז\"ל ואפשר שהם בדמות תולעים, לזה שינה במנחות וקראו תולעת ובשבת (עד:) כמין דג קטן, דבשבת קאי על הדג עצמו שעולה מן הים, ובמנחות קאי על המתהוה ממנו כו', מזה נראה שכבוד מעלתו לאשר אוהב לטעון, לא שם עיונו במקורי פרש\"י ז\"ל עצמו, רק זכרונו כוזב לו מעיונו בתשובות נודע ביהודה מהדורא תנינא (חלק או\"ח סימן ג') שמביא שם לשוני רש\"י ז\"ל בזה, ונדמה לו ששני לשוני רש\"י ז\"ל תולעת מן הארץ בדיבור אחד נאמרו במסכת מנחות, אבל בקושטא הוא בשני מקומות, שמה שפרש\"י ז\"ל על חלזון תולעת הוא במס' סנהדרין (צא.), ומה שפרש\"י ז\"ל על ועולה מן הארץ הוא במס' מנחות (מג.), ואם כמע\"ל נ\"י היה שם עיונו במקורי פרש\"י ז\"ל עצמו, לא היה נופל ברשת זרות כאלו, שהרי זה לשון רש\"י בסנהדרין (שם) חלזון, תולעת שיוצא מן הים אחד לשבעים שנה וצובעין בדמו תכלת כו', הרי שפתי רש\"י ז\"ל ברור מללו שאותו חלזון עצמו שיוצא מן הים, שקראו במס' שבת כמין דג קטן, קראו כאן תולעת, והוא הוא שלקטנותו ולהיותו שרץ המים הטמא קראו תולעת, ומבואר ג\"כ שהתכלת הוא בא מאותו חלזון עצמו היוצא מן הים. אמנם לשון רש\"י ז\"ל במנחות שפי' ועולה מן הארץ. הנה כוונת הרב קרבן נתנאל ז\"ל רצויה דצריך להיות על הארץ, שהרי החלזון מן הים הוא יוצא וכדפרש\"י ז\"ל גופיה בסנהדרין (שם) ובחולין (שם) וכדאמרן, אלא דבאמת אין צורך להגיה, דלפי מה שביארנו במאמרנו \"שפוני טמוני חול\" \"ופתיל תכלת\" שדרך החלזון לשכון בקרקעית הים יעו\"ש, שפיר מיתפרש לשון רש\"י ז\"ל, דמה דקאמר מן הארץ היינו מן ארץ וקרקעית הים, יהיה איך שיהיה זה פשוט וברור שהחלזון מן הים הוא, והאי דסנהדרין (שם) עלה להר וראה שאין שם אלא חלזון אחד, למחר ירדו גשמים ונתמלא כל ההר חלזונות. הוא כמו שנתבאר, שהחלזון עולה כשהים מתגעש ועולה על ההרים, וכשחוזר הים מגעשו נשאר החלזון בההר, שחופר עצמו בקרקע וחול ההר, וחיותו מרטיבת מי הים הנשאר בלוע בקרקע ההר, ומטיל שם ביצים אחת לע' שנה ומתרבה, וצורך הגשמים דקאמר למחר ירדו גשמים ונתמלא כל ההר חלזונות, נראה דשריצת ביציו הוא ע\"י מי גשמים, וגם ברכת הריבוי שיתרבה הוא ביום הגשמים, שאז חלות הברכה בעולם, וכדאיתא במס' תענית (ח:) גדול יום הגשמים שאפילו פרוטה שבכיס מתברכת בו יעו\"ש, ובבראשית רבה (פי\"ג) רבנן אמרי אף הדגים מרגישין יעו\"ש, ובפרקי דרבי אליעזר, ומעתה אין צורך להאריך עוד בפרט זה ביתר דבריו, בטח כאשר כמע\"ל יעיין היטב בזה יהיה תמה על עצמו, מה ראה על ככה לבוא בדברים חלושים וזרים כאלו, לעקור פשטות השמועה וההלכה ומקרא מלא ונתנו על ציצית הכנף פתיל תכלת:", + "וביתר דבריו לא ראינו להאריך, כי כבר העירו ג\"כ זולתו בהם, ובעזרת הש\"י ביארנו היטב במאמרנו השלישי הנקוב בשם עין התכלת המוכן לצאת לאור אי\"ה בקרוב שמה ימצא תשובה מספקת לכל דבריו, ויראה כי אין כאן שום מחלוקת בין רש\"י ותוס' והרמב\"ם ז\"ל, לא בחלזון ולא במראה התכלת. ובפרט מה שבא במכתבו מחכמת הקבלה לא אשיב כלל, כי מלבד שלא ניתן לכתוב בכתב מפורש אלא ברמז או מפה לאוזן, זולת זאת, הרי ידוע שאין לבנות ע\"ז יסוד לדינא, שכל מקום שחכמת הקבלה סותר ומתנגד לפשטות ההלכה, אחר פשטות ההלכה אנו אזלינן, ועיין בתשובת מהרש\"ל (סימן צח). לזאת לא ראינו נחוץ לפלפל בזה עם מע\"כ נ\"י, ונקוה כי כאשר ישים עינו ולבו על דברינו הנאמרים במאמרנו פתיל תכלת, ועל דברינו במאמר עין התכלת שיצא לאור בקרוב אי\"ה, יודה על האמת, אם יש לו קצת לב מבין בחכמת האמת, ויבין כי לקושטא דמילתא מתאימות בה חכמת האמת עם פשטות ההלכה, הנני הדו\"ש ומברכו בכוח\"ט:", + "$פרט השלישי", + "בו ג' סעיפים\n" + ] + ], + "Third Article": [ + [ + "להיות שמענו שהמונעים את הרבים ממצות תכלת, מאחיזין את העינים ותולין עצמן באילן גדול האריז\"ל הקדוש והגאון המגיד הקדוש זצלה\"ה מקאזניץ, באמרם שמבואר בדבריהם שאפילו יהיה תכלת בזמן הזה אין מחוייבין בתכלת, שבזמן הזה נתבטל חיוב מצות תכלת לגמרי. וממילא הפטור מן הדבר ועושהו נקרא הדיוט. והנה אם כי בדברי האר\"י ז\"ל, כבר ביארנו קצת במאמר שפוני טמוני חול, אמרנו לבאר עוד בזה ביחד עם דברי הגאון הקדוש המגיד ז\"ל, ואגלה טפח מעומק פנימיות דבריהם הקדושים, בכדי להסיר את אשר חפו עליהם ותלו בהו בוקי סריקי:", + "והנה זה לשון הגאון המגיד הקדוש ז\"ל בספר הקדוש עבודת ישראל בפרקי אבות (פ\"ג מ\"ד): כי תכלת מורה ג\"כ על השגחת הבורא ית\"ש בעולמו בעוברי רצונו כנ\"ל, והוא משוטט בכל וכשישגיח האדם על זה, אז ירא ויתרומם לבבו בהתעוררות, והיינו שצריך האדם לתלות תכלת בציצית כנ\"ל ולזה בזמן הבית כשהיו ישראל בגדולה ושלוה היו צריכין לתכלת להזכיר היראה, ועכשיו אין צריכין לתכלת כי בלא זה לבבות ישראל נכנעים מגודל הצרות העוברים עלינו, ואדרבה צריך לחוט לבן להזכיר שאף עפ\"כ חסד הבורא עלינו, ולא יעזבנו נצח יעו\"ש:", + "והמונעים את הרבים מלקיים את המצות הוסיפו פשע על חטאתם בכדי לחזק הבליהם תלו ביה בוקי סריקי בלשון הגאון המגיד הקדוש הנ\"ל ובלשון האריז\"ל שהבאתי במאמר שפוני טמוני חול (עמ' ו') לומר שפוטרים את העולם מחיוב מצות תכלת מכל וכל, שבזמן הזה אין חיוב בתכלת כלל ואפילו שיהיה נמצא תכלת, פוטרים מחיוב המצוה בטעמים ע\"פ קבלה, ומצאנו את עצמנו מחויבים בדבר ללחום מלחמת מצוה להסיר זה החשד מעל הגאונים הקדושים ז\"ל הנ\"ל, כי מפיהם אנו חיים, וכל יומא ויומא שמעתייהו מתבדרין בפינו, תאלמנה שפתי שקר הדוברים על צדיקים וקדושים עתק בגאוה ובוז, שרצונם ח\"ו לעקור ולבטל מצות עשה שבתורה בטעמים שעל פי קבלה, לומר שמצוה זו אינה נצחית ולא נאמרה על זמן הזה:", + "והרי אפילו במקום שספרי הקבלה מהתנאים והאמוראים חולקים מפורש נגד ההלכה, אזלינן בתר הלכה, וכ\"ש במצוה ברורה שבתורה ומפורש בש\"ס שהיתה נוהגת זמן זמנים טובא אחר שכבר ירדו ישראל מגדולתם, לדחותה בטעם חלוש כזה אחר חתימת התלמוד:", + "ואפילו יתנבא אדם בנבואה נגד ההלכה, ויאמר שנתגלה לו מן השמים לגרוע או להוסיף על הפירוש המקובל כפי ההלכה, הרי הוא נידון לנביא שקר, כמבואר בהקדמת הרמב\"ם ז\"ל לפירוש המשנה בביאור חלק הראשון יעו\"ש, ואם יעמוד בהוראה זו להורותה לרבים נדון כזקן ממרא:", + "והרמב\"ם ז\"ל בחיבורו ספר היד (הלכות יסודי התורה פ\"ט ה\"א) כתב וז\"ל: דבר ברור ומפורש בתורה שהיא מצוה, עומדת לעולם ולעולמי עולמים אין לה לא שינוי ולא גרעון ולא תוספת שנאמר את כל הדבר אשר אנכי מצוה אתכם אותו תשמרון לעשות. לא תוסיף עליו ולא תגרע ממנו, והנגלות לנו ולבנינו עד עולם לעשות את כל דברי התורה הזאת, הא למדת שכל דברי התורה מצווין אנו לעשותן עד עולם, וכן הוא אומר חקת עולם לדורותיהם, ונאמר לא בשמים היא הא למדת שאין נביא רשאי לחדש דבר מעתה, לפיכך אם יעמוד איש ויעשה אות ומופת ויאמר שה' שלחו להוסיף או לגרוע מצוה, או לפרש במצוה מן המצות פירוש שלא שמענו ממשה, או שאמר שאותן המצות שנצטוו בהן ישראל אינם לעולם ולדורי דורות, אלא מצות לפי זמן היה, הרי זה נביא שקר שהרי בא להכחיש נבואתו של משה, ומיתתו בחנק על שהזיד לדבר בשם ה' אשר לא צוהו, שהוא ברוך שמו צוה למשה שהמצוה הזאת לנו ולבנינו עד עולם ולא איש אל ויכזב. יעו\"ש עוד בהלכה ג':", + "ובהקדמת פירוש המשנה (בד\"ה החלק הראשון) גם כן מביא לשון זה, אכן שם מוסיף ואין הפרש בין שיוסיף ויגרע על הפסוק, ובין שיוסיף ויגרע על הפירוש המקובל וכו', ואפילו יסייענו פשט הכתוב וכו', ועל כן אמרו ע\"ה במסכת מגילה (ב:) אין נביא רשאי לחדש דבר מעתה יעו\"ש:", + "וא\"כ מי הוא זה ואי זה הוא אשר ימלאנו לבו לומר שהתורה והמצוה אינם נצחיים, ויש זמן אשר בטלים הלא זה דעת מינים ואפיקורסים הנמשכין לחבק חיק נכריה:", + "והארכנו קצת בזה ובהעתקת לשוני הרמב\"ם ז\"ל, להוציא מלב הפתאים המאמינים בהבלים לתלות בוקי סריקי בצדיקים קדושים גאוני עולם אשר לאורם נלך, והפתאים ידברו עליהם עתק באמרם שהם נטו מדרך התורה ח\"ו, תאלמנה שפתותיהם ויסכר פי דוברי שקר:", + "וגם הנני להודיע בזה, כי יש לנו קבלה ברורה בעדות נאמנה, שהרב הגאון הקדוש אור עולם המגיד מקאזניץ ז\"ל באותו שבת שאמר ענין זה מתכלת, אמר אחר כן ברבים אף שאמרנו ענין זה, מכל מקום לפני ביאת הגואל יגלה אחד מצות תכלת לישראל, ויש לנו התעודה בכתב מקובל מנאמנים:", + "וכן מצינו בספרו דבי רב הקדוש והנורא, רבינו אלימלך זללה\"ה מליזענסק, שהיה רבו של הגאון המגיד ז\"ל מקאזיניץ, שכתב בספר נועם אלימלך הקדוש פרשת נח (ד\"ה או יאמר), שבכל דור יש שורש לתקן מצוה מיוחדת יותר משאר מצות, ובדורותינו יש שורש לתקן מצות ציצית יותר משאר מצות יעו\"ש, וצורך התיקון במצות ציצית, היינו להשלים מצות תכלת, שזה הוא עיקר התיקון לקיים מצוה כמאמרה בשלימות, ונצטער רבינו הקדוש זללה\"ה על חסרון שלימות המצוה, וקוה שעוד נזכה לתקן לקיימה בשלימות, ואיך אפשר דבר שנצטער בו אותו צדיק רבינו הקדוש זללה\"ה ודאג על חסרון התכלת, יאמר תלמידו גאון עוזנו הגאון המגיד הקדוש זללה\"ה שאינו מצוה כלל:", + "אכן, באמת חלילה לנו לתלות בוקי סריקי בהגאון המגיד הקדוש זללה\"ה, ובזה הענין לא מלבו אומר, רק כל דבריו הם דברי האר\"י ז\"ל הקדוש, והוא רק כמוסיף פירוש ולימוד זכות על ישראל, כמו שהוא מוכח ונראה שהוא לשון האריז\"ל, שמזמן שחרב בית המקדש אין צריך לתכלת, וכבר הערונו בה במאמרנו שפוני טמוני חול, בטענה הראשונה (עמ' ו') שהרי היה תכלת עד אחר חתימת הש\"ס, ובאמוראים האחרונים הובא בש\"ס שהיה להם תכלת. וביארנו שם שכוונתו שמחורבן הבית ואילך לא היה במציאות כל כך עד אחר כך שנשכח מאתנו לגמרי ולמיעוט מציאתו, ולימד זכות על ישראל שודאי הוא בהשגחה מהשי\"ת, שלא נצרך לפי שעה, אבל לא שח\"ו אנו נסמוך על זה לבטל מאתנו חיוב מצוה זו. וכן גם הגאון הקדוש המגיד זללה\"ה צידד בזכותינו לומר שבזמן שאין נמצא ודאי הוא בהשגחה שאין צריכין לפי שעה. אבל חס ליה להקדוש שיאמר ח\"ו נגד ההלכה:", + "אכן יען כי הגאון הנ\"ל מפורסם וידוע בגודל צדקתו זכותו יגן עלינו, מצוה לבאר דבריו, שלא יהיו תמוהים בעיני אנשים שאינם מבינים דבריו הקדושים, ואינם יודעים מאין יצאו שהם ממקור מים חיים ממקומות מפוזרים בדברי האר\"י ז\"ל בפרי עץ החיים שער הציצית, והנה אם באנו לבאר כל דברי האר\"י ז\"ל ביאור מספיק, לא יכילו הגליונות, כי ארוכה מארץ מדה, ורצוני להעיר ולהראות ראשי דברים לפתוח פתח כחודה של מחט למביני מדע, כאשר קבלתי מיסוד הורי ומורי הקדושים:", + "וזה לשונו הקדוש (פרי עץ החיים שער הציצית פרק ד): ועתה נבאר כוונת הציצית, דע כי מן המוחין דאבא הנ\"ל של ו' קצוות, המלובשים בנה\"י דאבא, מהם היה בחינת ציץ של כהן גדול כנ\"ל, אבל מן המוחין דאמא מבחינת ששה קצוות המלובשין בנה\"י דאמא כנ\"ל, ואלו הם בחינת ציצית מהן יוצאין שני מיני ציצית הא' הוא ארבע ציצית מן מוח חכמה דאמא שהוא בינה דאבא כנ\"ל, ואלו הם בחינת הציצית שהיו נוהגין בזמן שבית המקדש היה קיים, שהיו כל הציצית מן ז' חוטין לבנים וחוט אחד היה תכלת, אבל לאחר החורבן הם הכל חוטי לבנים ואין לנו תכלת, לפי שכל הציצית הארבע שלאחר כך הם בחינת ארבע מוחין דבינה דאבא ואין שם תכלת וכו':", + "ונבאר עתה ענין הד' ציצית דתכלת, והענין כמו שנתבאר לעיל שהם יוצאים ממוח חכמה דאמא (ושאינו אלא בינה דאבא) כנ\"ל, והיא כלולה מארבע מוחין שהם ארבע שמות יק\"ו מלואים בדרך ע\"ב ס\"ג מ\"ה ב\"ן ואם תמנה מספר אותיותיהן הם ל\"א אותיות בלבד כי כל אחד מהם יש לו ח' אותיות כנגד ח' חוטים שיש בכל ציצית מהן אך הרביעי שהוא יק\"ו דבן אין בו רק שבע אותיות לבד ועל כן כדי להשלים החוט השמיני של הציצה הרביעית צריך לעשותו תכלת. והענין הוא כי בחינת התכלת היא לעולם במלכות שהיא בחינת ה' אחרונה שהיתה חסירה בשם יק\"ו וכדי להשלים הל\"ב חוטין אנו צריכין לקחת את המלכות של יק\"ו הרביעי ולחברו עמהן כדי שישלים הל\"ב חוטין ויהיה ח' חוטין בכל שם יק\"ו שהוא ציצית אחת וכו' (ועי\"ש שמתרץ שלפי זה היה די בחוט אחד תכלת בכלל הארבע ציצית):", + "וע\"ז מסיק שם: והנה הארבע ציצית שאנו נוהגין אחר החורבן היוצאים מכללות הארבע מוחין אשר במוח הבינה דאמא והם ארבע שמות אקי' כנ\"ל במילואיהן ובכל אחד מהם יש שמונה אותיות המילוי שהם ארבע ציצית ובכל אחת שמונה חוטין שלימים וכולם לבנים כי אין צריך לחבר עמהם את התכלת שהיא בחינת המלכות על דרך שנתבאר לעיל ולכן אין תכלת נוהג בזמן הזה:", + "ושם בפרק ה' איתא בזה הלשון: ונחזור לבאר מה שכתבתי לעיל כי האמת הוא שבזמן הזה אחר החורבן אין בנו כח להטיל תכלת כי אין אנו משיגים רק עד מוח בינה דאמא. אמנם ודאי שאין אור העליון דמוח חכמה נמנע מלצאת. רק שאינו יוצא על ידי מעשינו אבל ודאי הוא שהוא יוצא בהתלבשות תוך ציצית מוח בינה אם כן מוכרח הוא שיהיה רומזים ציצית חכמה דאמא בציצית בינה דאמא וכו' עיי\"ש, אלו הם תוכן דבריו הקדושים הכוללים ענין הזה:", + "והביאור הפשוט לפי דרך המקובלים הפשטנים שדברי הקבלה הם בעיניהם (לא עלינו) כמכונה מלאכתיות הסובבת כי הערכתה באופני הסובב וגלגלי התנועה ואין שמים לב להבין כי כל דברי הקבלה הם דברי תורה שנצרכים לכל נפש מישראל להבין להשכיל לשמוע ללמוד וללמד לשמור לעשות ולקיים וכדאיתא בש\"ס (חגיגה דף יד:) אף בענינים הגבוהים גבוה מעל גבוה אמרו חכמינו ז\"ל יש נאה דורש ואין נאה מקיים אבל אתה נאה דורש ונאה מקיים:", + "כן גם לפי דעתם והשגתם ישימו לב להבין בדברי האר\"י ז\"ל, ראשית שדבריו הם שמזמן החורבן אי אפשר להטיל תכלת, וכי לא ידע האר\"י ז\"ל שהיה תכלת אף בימי האמוראים, וביותר נפלא מה שכתב שאין אור העליון נמנע מלצאת רק שאינו יוצא על ידי מעשינו אשר כפי פשטות ההשגה שלהם שמפני זה אין מקום למצות תכלת ופטורים אנחנו לגמרי ממצוה זו מפני טעם הזה:", + "ולפי דעה זו יש לנו לפטור גם ממצות תפילין של ראש מטעם הזה שאין הארתו נעשה על ידי מעשינו, וכדאיתא בפרי עץ החיים (שער התפלה פרק ה) בביאור תיקוני המעשה, שעל ידי תפלה של ראש נתקנו ג' תחתונות דאצילות בבחינת החיצונות, כי הפנימות אין צריך לתקנו וכו', ומסיים שם, וגם אור מקיף דאצילות גם כן אין צריך לתקנו ומאליו נעשה ומסיים שם ולכן אין צריך לברך עליהם. ובאמת כפי טעם הזה הוא שוה עם תכלת ולמה מניחין כל תפלה של ראש, הרי מאליו נעשה. ואף שלפי הלשון משמע שם שבמעשה ידינו להניח של ראש נתקן מה. אכן בפע\"ח (שער התפילין פרק ז') מקשה שלא היה לנו להניח תפילין קודם התפלה רק אחר גמר התפלה, ומתרץ שהתפילין נעשים מהרשימו הנשאר ממוחין שעברו וזה הרשימו מאליו נשאר ולא על ידי מעשינו, וגם עיקר תפילין של ראש שורשו באצילות כדאיתא שם. ועל כל פנים קודם התפלה אין שום מקום שיהיה נעשה ע\"י מעשינו. וכן נתפטר מכמה מצות שכל מקום ששורשו בחכמה אומר האר\"י ז\"ל שמעצמו נעשה. וכן כתב האריז\"ל (בשער המצות) במצות קימה והידור פני זקן וכן בפרי עץ חיים (שער הק\"ש בפ' ט\"ז ובפ' י\"ז) שהמוחין יורדין מעצמן יעו\"ש ובהרבה מקומות בספרי האר\"י ז\"ל שכל המצות ששורשם מחכמה נעשים מאליהם ולא על ידי מעשינו:", + "וכן בזוה\"ק (תרומה קכח:) כיון דמטו לשים שלום כדין עביד שמושא ההיא נהר דנפיק מעדן באדרא דא וכדין בעיין כלא לנפקא מקמי מלכא ולא איצטריך בר נש ולא אחרא לאשתכחא תמן ולא למשאל שאלתין וכו' והיינו שנעשה מאליו. ומכל מקום תקנו ברכת שים שלום:", + "ובשער תיקון חצות (פרק ל\"ו) שבזמן הבית לא היו צריכין למעשה ידינו ולתפלה. וח\"ו לומר שלא התפללו ולא היו עושין מצות, ועיין סוכה (נג.) שעה ראשונה תמיד של שחר משם לתפלה כו' משם לתפלת המוספין כו' משם לתפלת המנחה כו' יעו\"ש:", + "ואפילו על ברכת תפילין של ראש, אף שהיא מחלוקת הקדמונים, מכל מקום לא נמצא בכל כתבי האר\"י ז\"ל איך היה האר\"י ז\"ל נוהג, אם היה מברך או לא, והרב בעל מצת שמורים האריך בענין הברכה, והכריח עצמו להכריע שאם מניחין תפילין דרש\"י ור\"ת ביחד צריך לברך על של ראש בפני עצמו, ומוכח ונראה מכל הכתבים בהגיעם בענין הברכה קצרו, שלא היה ברור אצלם מנהג האריז\"ל, ובפרי עץ חיים במקומו אינו מובא כלל בענין זה, רק בשער התפלה מביא שתי הדעות ונותן מקום לשניהם:", + "ואני קבלתי מאא\"ז מו\"ר הרב הגאון הקדוש מאיזבצא זללה\"ה, ביום שנתחנכתי למצות תפילין, וזכיתי ללמוד ממנו כוונת מצות תפילין, והניחם על ידי ועל ראשי ואמר לי לברך על של ראש בטעם ונימוק אמת, והוא היה מקובל נורא ועצום כנודע. ושמעתי מפיו שטרם נסע לרבינו שמחה בונם מפרשיסחא, הכין עצמו ללמוד כל ספרי הקבלה אשר היה בבית מדרשו ולמדם עד שהיה בקי בהם על פה. ואמר לי הטעם כמו שיתבאר לקמן שהוא מספיק לכל הענינים כאלו:", + "אכן תחלה צריך להוכיח שגם על לבוש הפשט הפשוט גם כן לא באו גדולי ישראל וקדושיהם, להפוך ח\"ו פירוש הפשוט של התורה לבטל אפילו מצוה קלה דרבנן ונדנוד גדר מדברי סופרים, וכל שכן מצוה חמורה מדאורייתא ששקולה ככל המצות:", + "וזה ביאור דבריהם הקדושים בדרך פשט, שאחר שאין אנו יכולים להגיע להשיג עומק יקרת מצות תכלת מזמן שחרב בית המקדש. ולכן נתבטל ממנו. ועם כל זה כמו שבית המקדש אף על פי שחרב מכל מקום קדושתו הוא תמיד, ובתפלה נכלל מצות קרבנות, שהיא במקום קרבנות, כדאיתא בזוה\"ק (פנחס רכד:) ולב לא נטיל מכלא אלא וידוי, ואיתא בגמ' (מנחות קי.) ראו מזבח בנוי ומיכאל השר הגדול עומד ומקריב עליו והיינו שאפילו בזמן שחרב בית המקדש, מכל מקום על ידי התפלה מתעורר הרצון שהיה במצות קרבנות ונעשה מאליו, כן גם על ידי הלבן מתעורר קדושת התכלת כאלו קיימנו אותה, אבל אם יש לנו תכלת צריך לעשותה במעשה שבודאי המעשה גדול יותר מהכונה, וכן איתא בזוה\"ק (פקודי רכב:) תא חזי בשעתא דכולהו אומנין שארו למעבד אומנותא ההוא עובדא ממש דשראן איהו אשתלימת מגרמה וכו' וכד אתבני בי מקדשא כל עבדתא דאתעבד איהי מגרמה אתעבידת אומנין שראן ועבידתא אתחזיאת לון למעבד ואתרשימת קמיה ואשתלמית הוא מגרמה והא אוקמוהו דכתיב (מלכים א ו׳:ז׳) והבית בהבנותו וכו'. ואם לפי דעתם לא היה נצרך אז לשום פעולה, מאחר דמגרמה אתעבידת, מוכח מזה אשר האדם צריך לפעול מצדו אף שזו הפעולה נעשה מעצמו:", + "וכן מוכח מדברי פרי עץ החיים (שער הציצית פרק ד') שמקשה כשאין תכלת למה אין אנו פטורים מכל הציצית, ומתרץ שכל אחד מהם הוא מצוה בפני עצמה, ולמוחין דבינה דאמא אין נצרך התכלת, ומכל מקום הצריך שזורין וכפולים שיוכלל בהם גם כללות התכלת, שהשזירה תמלא מקום התכלת, והיינו רק שנוכל לכוון כוונת התכלת גם בזמן שאין לנו תכלת בפועל ובמעשה:", + "וכדאיתא שם בפרק ו' בסופו ויכוון בכל פעם לשם ק\"ל גימטריא עי\"ן. והענין הוא כי תכלת של הציצית הוא סוד החושך שאין בו עינים, לכן הוא דין, לכן צריך להסתכל בציצית ולכוון כאלו יש שם תכלת, ואז יסתכל שני פעמים בוראיתם אותו, ותכוון להמשיך אליו סוד עינים עליונים וראיה עליונה, ותכוון שני פעמים ק\"ל שהם שני עינים עליונים להמשיך הראיה משם לסוד התכלת, שהוא עולימתא שפירתא דלית לה עיינין דוגמת הכוס עכ\"ל:", + "וכן בשער הקריאת שמע (פרק כו) שבמלת פתיל תכלת יכוון להכונה הנ\"ל, ובשער הכוונות גם כן איתא שיכוון כאלו יש שם תכלת:", + "ומפשטות דבריו שביחוד שם זה מתקן מצות וראיתם אותו האמור בתכלת, אף שהמעיין בדבריו יראה שבא רק לצדד שיכולין לכוון גם עתה כוונת הראיה לתכלת. אכן כאשר העתיקו דבריו והורקו מכלי אל כלי נשתנה הלשון:", + "עד שבספר קב הישר (פרק מ\"ה) איתא בזה הלשון, והיודעים סוד יחוד בקבלה מכוונין בשם אחד גדול ונורא שהוא בגימטריא עין, ובזה הם יוצאים אף בזמן הזה סוד מצות תכלת בציצית. וכתוב שם שזה קבלה בידו מהגאון ר' יעקב תעמרליש מלובלין ז\"ל. ובאמת זה בעצמו לשון הרב בעל מצות שמורים,ונדמה מהלשון שיוצאים בהכוונה לבד בלי המעשה ואין צריכים למעשה:", + "ולא מצאתי מעולם שהכוונה בעצמה ימלא מקום המעשה, שאם כן יתבטל חלילה כל קיום המצות והיה די בכוונה לבד:", + "ובידוע דצריך עובדא ורעותא ומלולא, וכמו שלא תספיק הכוונה למלאות מקום המעשה בכל עניני עולם הזה, כגון צרכי האדם בגופו אכילה ושתיה וכדומה, כן במצות מעשיות לא תספיק הכוונה, ורק במקום שאי אפשר לקיים המעשה, אז הכוונה והרצון לקיים ג\"כ חביב לפני הש\"י. כדאיתא בזוה\"ק (תרומה קנ:) ובגין כך זכאה איהו מאן דמהרהר הרהורין טבין לגבי מאריה, דאף על גב דלא יכיל למעבד לון, קב\"ה סליק רעותיה כאלו עביד, שמחשבה טובה הקב\"ה מצרפה למעשה:", + "אכן אמת עומק יקרת מעשה המצוה, היא גבוה מכל הכוונות, ואף להיחידים שידעו בטעמי המצות מכל מקום המעשה גבוה יותר מהכוונה, שאי אפשר להגיע עד עומק תכליתם, ורק בהמעשה נכללו כל הכוונות, ואפילו העושה מצוה בלא כוונה עומד נוכח הש\"י ואומר ברוך אתה שקדשנו במצותיו שכן צונו. ועל כוונה היותר גבוה ועמוקה אינו רשאי לברך, שאף מה שמברכין ברכת התורה אין מברכין אלא על הלימוד בפה שהוא המעשה ולא על העיון והמחשבה, וכן הם גם דברי הרב הגאון הקדוש המגיד זללה\"ה בספר עבודת ישראל, שהמעיין בדבריו יראה שכל דבריו הם מדברי האר\"י ז\"ל ותלמידיו, כניכר מדבריו שמבאר כוונת הציצית והתכלת:", + "וכתב שם שציצית רומז על יראה עצומה והתקדשות בכל מיני קדושה. וגם שלא יתרשל האדם איך יכול לקדש עצמו, נגד זה יש תקיפות ג\"כ ממצות ציצית שנאמר בהם אני ה' אלהיכם אשר הוצאתי אתכם מארץ מצרים:", + "ותוכן כוונתו נראה שם מפורש שבציצית נכלל יראה, וגם נותן תקיפות שלא יתרשל האדם מעבודה, וזה רומז שהלבן נותן תקיפות ומאמץ לב האדם. והתכלת מורה יראה והכנעה. ולזה מסיים שעכשיו אין אנו צריכים לתכלת, שבלא זה לבבות ישראל נכנעים. וזה מורה כנ\"ל שיכולים לכוון כוונת התכלת אף כשאין לנו תכלת בפועל ממש, אבל ודאי כשנוכל להשיג התכלת ולקיים המצוה בפועל ממש, ודאי אנו מחויבים לקיים וטוב יותר:", + "והנה כל זה מספיק לבאר אשר הוכרח לדעת הפשטנים האוחזים בלבוש:", + "אכן יען כי אלצנו להביא דברי הקדושים, מוכרח אני לבאר דבריהם לבלתי יתראו כדברים גולמים בלא טעם, ואבאר קצת בזה מה שקבלתי מיסוד הורי ומורי במצות ציצית:", + "כולל כל המצות, הם שהש\"י צוה לישראל להדבק במדותיו, ובכל אופן שהש\"י עוסק להשפיע שפע חיים וטובה לבריותיו ובכל מקום ובכל זמן נתן הש\"י לישראל מצוות שיקיימו אותן, וכדאיתא במדרש רבה (בחקותי ל\"ה) ובירושלמי ראש השנה (פ\"א ה\"ג) הקב\"ה אינו כן אלא גוזר גזירה ומקיימה תחלה מאי טעמא ושמרו את משמרתי אני ה' אני הוא ששמרתי מצותיה של תורה תחלה, וכל מצות שישראל מקיימים הם מוסיפין כח בגבורה של מעלה, כדאיתא במדרש רבה (איכה א' על פסוק ויצא מבת ציון) בזמן שישראל עושין רצונו של מקום מוסיפין כח בגבורה של מעלה כדכתיב (תהילים ס׳:י״ד) באלהים נעשה חיל וכו':", + "וע\"ד פרט הוא עצמו ענין מצות ציצית, כדאיתא בזוה\"ק ברעיא מהימנא (פ' שלח קעד:) והובא בפרי עץ החיים (שם) ציצית פקודא דא לאדכרא כל פקודי אורייתא בגינה, כמה דאת אמר וראיתם אותו וזכרתם את כל מצות ה' ועשיתם אותם, דא היא סימנא דמלכא לאדכרא ולמעבד. כתיב ועשיתם ציץ זהב, והא אוקימנא, ציצית איהו נוקבא רזא דעלמא תתאה אסתכלותא לאדכרא ציץ דכר ציצית נוקבא ובא לכל ב\"נ ציץ לכהנא. ותנינן אסור לאסתכלא בשכינתא בג\"כ אית תכלא בגין דתכלת איהו כרסייא לבית דוד ותקונא דליה ודא איהו דחלא מן קדם ה' לדחלא מההוא אתר וכו':", + "ואיתא במנחות (מא:) אין ציצית אלא ענף, וכן הוא אומר (יחזקאל ח) ויקחני בציצית ראשי, ושם (דף מא.) אין ציצית אלא יוצא:", + "והענין שכמו שהציב הקב\"ה מערכת ההנהגה קומה שלימה בכח משפיע ומקבל, וכן ברא את האדם בצלם אלהים זכר ונקבה, כדאיתא בזוה\"ק (האזינו רצ.) תאנא בשעתא דעתיקא קדישא סתימא דכל סתימין בעא לאתקנא כלא אתקין כעין דכר ונוקבא באתר דאיתכללו דכר ונוקבא לא אתקיימו בקיומא אחרא דדכר ונוקבא, והאי חכמה כללא דכלא כד נפקא ואתנהיר מעתיקא קדישא לא אתנהיר אלא בדכר ונוקבא, דהאי חכמה אתפשט ואפיק מיניה בינה ואשתכח דכר ונוקבא הוא, חכמה אב בינה אם, חכמה ובינה בחד מתקלא אתקלו דכר ונוקבא, ובגינייהו כלא אתקיים בדכר ונוקבא וכו':", + "ומדותיו של הקב\"ה הם נקראים לבושים, וכן כל מה שנזכר בהקב\"ה דמות הוא רומז למדותיו, וכל אבר פרטי הנזכר וכן כל תיקוני דמות אדם כולם רומזים למדות. ולכן נתן הקב\"ה מצות בכל פרט לעורר רצון הבריאה שנברא קומה שלימה, שלעומתו ברא אדם התחתון בעולם הזה, שכל מערכת הבריאה זה לבוש לזה בדרך עילה ועלול, כדאיתא בזוה\"ק (בראשית י\"ט סוף ע\"ב) מריש רזא דנקודא עלאה עד סופא דכל דרגין כלהו איהו דא לבושא לדא ודא לדא וכו'. ואדם התחתון הוא המקבל האחרון מכל. דוגמת הארץ שנחשבת למקבל האחרון שמקבלת זריעה ומצמחת. ולכן איתא בתיקוני הזוהר (תיקון ס\"ז דף צח.) וכד אתברי אדם דלתתא דאיהי נוקבא הה\"ד (בראשית א') ויברא אלהים את האדם בצלמו אשתלים דיוקנא דליעלא. והוא דוגמת הארץ שכתיב (הושע ב') אענה את השמים והם יענו את הארץ והארץ תענה את הדגן ואת התירוש ואת היצהר וגו'. שכמו שהארץ מקבלת זריעה ומצמחת מחדש, כן עבודת האדם הוא לקבל לתוכו ונקבע בו, ועבודתו להצמיח ולהעלות מה שקיבל לתוכו להולידו מחדש. והיינו שמה שמקבל לתוכו בזה הכח יעבוד את הש\"י ונמצא מעלה ומצמיח ממה שנזרע בו, וזה נקרא עושה פירות. וכדאיתא במדרש רבה (נח ל') תולדותיהן של צדיקים מעשים טובים. וזה ביאור הענין מה שנזכר בפרי עץ החיים בשער הציצית (פרק ג') שמצות ציצית רומז לקוצא דשערא דתליא בזעיר אנפין, כדאיתא בזוה\"ק (באדרא רבה נשא קמא:) שהשערות רומזים לענין זה, שהחיים הוא בהם בצמצום. ומכל מקום יש בכל שער צינור שיונק מתוך המוח כדאיתא בזוה\"ק (נשא קכט.) ובכל נימא ונימא דנפיק ממוחא סתימאה וכו' כל נימא ונימא איקרי משיכא דמבועא סתימין דנפקין ממוחא סתימאה, וכמו שכל ההשפעה וההנהגה היא בסידור דמות אדם, ושורש ההנהגה הוא במקום היותר עליון שאינו רק הארת פנים וכדאיתא במדרש שוחר טוב (מזמור פ') האר פניך ונושעה אנו אין לנו אלא הארת פנים, וכמו שכתיב (משלי טו) באור פני מלך חיים שבהארת פנים נכלל הכל, שכשהש\"י מראה הארת פנים היינו שמראה להאדם שיבין שרק הש\"י לבדו מנהיגו ומשגיח על כל פרטיו, אז ממילא כל מערכת ההנהגה מסייעים אותו, וכדאיתא בזוה\"ק (וירא קג:) נודע בשערים בעלה דא קוב\"ה דאיהו אתידע ואתדבק לפום מה דמשער בלביה, והיינו כפי מה שהאדם מאמין בהש\"י כן ינהג עמו:", + "אכן גם באדם המזכך לבו כפי יכולתו ג\"כ מי יאמר זכיתי לבי, שאין יכול להגיע עד תכלית הבירורים בכל פרט, שהרי אדם הוא בגוף החפץ להסתיר עצמו מאד. ולעומת זה מנהיג השי\"ת ג\"כ בהסתר פנים. ויש הנהגה מצומצמת בכמה מדרגות, עד שהאדם צריך לקבל גם דרך צמצום וזה נקרא שמקבל דרך שערות, ולכן נקראו שערות דינים שאין האדם מרגיש רק בצמצום גדול, וכדאיתא במדרש רבה (בראשית פרשה ד') פעמים שאין העולם ומלואו מחזיקים כבוד אלהותו, פעמים שהוא מדבר עם האדם מבין שערות ראשו, הדא הוא דכתיב (איוב ל\"ח) ויען ה' את איוב מן הסערה, מבין שערו ראשו. וזהו מגודל האהבה שהמשפיע רוצה בטובת המקבל מה שאינו יכול לקבל דרך הארת פנים מפורש, משפיע לו רצון דרך צמצום:", + "וזה דאיתא בזוה\"ק (באדרא רבה בתיקוני דיקנא) שהשפע יורד מצינורי השערות, וכן כשהאדם מקבל השפעה מצומצמת נקרא שמדבר עמו מבין שערות ראשו. וכדאיתא בענין קרני הוד במדרש רבה (עקב פ' ג') אמר ר\"ל בשעה שכתב משה את התורה נטל משה זיו הפנים וכו' ועם שכותב קינח את הקולמוס בשערו ומשם נטל זיו הפנים. היינו הרצון שהיה מהשי\"ת להשפיע למטה ולא היה בכח כלי קיבולו לקבל כל כך, זה נותן לו דרך צמצום שבדרך הזה יכול לקבל אור גבוה, וזה הוא הקרני הוד וכמו שנתבאר במקומו. ולכן הציצית רומזין לשניהם, שהציצית פנים אל הקצוות וממילא נראה הארת פנים, כדאיתא בפרי עץ החיים (שער הציצית ריש פרק ג' וד') ובזוה\"ק (שלח קעה) ודא איהו ציץ לאסתכלא ביה עיינין וכו' ציצית איהו נוקבא רזא דעלמא תתאה אסתכלותא וכו'. וגם רומזין שבמקום שאינו יכול לקבל דרך הארת פנים מקבל דרך השערות, וזה שצונו הש\"י לעשות דוגמת ההנהגה הזו, מצות ציצית, שישראל יקבלו עליהם מצדם עול מלכות שמים במצוה זו שמקבל עליו, שעד כמה שידו מגיע בהשגתו לראות באור פני מלך חיים, ימלוך עליו הש\"י בדעתו. ומה שאין ידו משגת הוא מקבל עליו יראת שמים על כל פרטי גופו אף במקום שאין דעתו מגיע. וכמו שנתבאר במאמר פתיל תכלת (עמוד קיא) שציצית מצילין את האדם אף במקום שהוא מרוחק מאד. וזה שנזכר במנחות (דף מג:) ששקולה מצות ציצית כנגד כל המצות כולן, לפי שהוא כולל מן הקצה אל הקצה, וזה שצונו הש\"י במצות ציצית שני מצות תכלת ולבן, ואיתא בפרי עץ חיים ששניהם מאמא, התכלת מחכמה דאמא והלבן מבינה דאמא. ואמא רומז למקום בינה בשורשה. וענין מדת הבינה להבין דבר מתוך דבר, וזה רומז על דברי תורה שאין אדם עומד עליהם אלא אם כן נכשל בהם וכדאיתא בש\"ס מגילה (דף יב.) מדאמר בינותי מכלל דטעה:", + "והנהגה זו שהש\"י מנהיג, שאף מתוך ההסתר יכולין להוציא אור שאין שום פועל רק הש\"י לבדו רמוז במצות לבן, שכן מורה לבן שאין בו שום גוון, ורומז למה דכתיב דניאל (ז) ושער רישא כעמר נקא וכדאיתא בזוה\"ק נשא (קלב.) כתיב שיר (ה') קווצותיו תלתלים שחורות כעורב וכתיב ושער רישא כעמר נקא, לא קשיא הא בדיקנא עלאה הא בדיקנא תתאה, והיינו שלבן מורה על הנהגת עתיקא שאין להשגת האדם מקום שם, כי כשמאיר האור הזה נתבטלו פעולת אדם. כמו שהיה בקריעת ים סוף שהאיר השי\"ת מעתיקא כדאיתא בזוה\"ק בשלח (נב:) בעתיקא תליא מלתא ואז לא היה מקום לפעולת אדם, כדאיתא בזוה\"ק בשלח (מז:) ה' ילחם לכם ואתם תחרישון תחרישון ודאי ולא תתערו מלה דלא אצטריך לכו וכו'. ולכן מצד הכרה זו ניכר שאין שום הסתר כלל, רק הפועל הוא השי\"ת בעצמו, ומפני כן לבן רומז על ענין גדול יותר מתכלת. אכן פעולת המצוה של תכלת נמשך ממקום גבוה יותר ממקור מצות לבן, כי בפעולות מצות לבן אין מאיר כל כך איך נמצא אור אף בפעולות הנמוכים רק בכלל האדם מכיר שהשי\"ת פועל הכל. אבל בפעולות מצות תכלת הוא להאיר במקומות ופעולות המוסתרים ביותר שנמצא שם כבודו ית'. לכן מאיר שם מאור יותר גדול להיות לו סייעתא משם. כי התכלת מורה שיכיר האדם שגם ההסתר נברא מהש\"י, ומזה עצמו יוצא כבוד שמים ולא רק שיוצא מלכות שמים בשלימות שיראה שאין עוד מלבדו אז יבין בחכמה ויחכם בבינה שאין עוד מלבדו ואין שום כח בעולם רק הש\"י:", + "וכדאיתא במס' חולין (דף ז:) שרבי חנינא בן דוסא אמר על כשפים אין עוד מלבדו. והיינו מפני שמצינו ברבי חנינא בן דוסא במס' תענית (דף כה.) שאמר מי שאמר לשמן וידליק הוא יאמר לחומץ וידליק, ולכן מפני שהיה לו הכרה זו לא היו יכולין הכשפים להזיק לו וכפי אמונתו היה נשמר בהשגחה פרטית, וכדאיתא בזוה\"ק וירא (קג:) נודע בשערים בעלה דא קוב\"ה דאיהו אתידע ואתדבק לפום מה דמשער בלביה הכי אתידע בלביה. ובקבלת מלכות שמים במדה זו מכיר הטוב הנמצא בכל הגוונים:", + "וכענין שאיתא בש\"ס בבא בתרא (טז.) אמר ר' לוי שטן ופנינה לשם שמים נתכוונו וכו'. דרשה ר' אחא בר יעקב בפפוניא אתא שטן נשקיה לכרעיה, ולהבין מה הוא החביבות, והלא השטן הוא היצר הרע שנקרא שונא במס' סוכה (נב.) ונאמר משלי (כז) ונעתרות נשיקות שונא, אך הענין בזה כדאיתא בגמרא ברכות (נד:) ואהבת את ה' אלהיך בשני יצריך ביצר טוב וביצר הרע, וכדאיתא בזוה\"ק בא (לד.) דהכי אתחזי לבר נש למנדע טוב ולמנדע ביש ולאהדרא גרמיה לטוב, וכדאיתא בזוה\"ק וישלח (קסה:) אתי בר נש לאתדכאה ההוא יצר הרע אתכפיא קמיה לשלוט ימינא על שמאלא, ותרווייהו מזדווגין לנטרא ליה לבר נש ארחוי דהוא עביד, הדא הוא דכתיב כי מלאכיו יצוה לך לשמרך בכל דרכיך (תהלים צא) ובזוה\"ק תרומה (קסג.) רחימו דקוב\"ה לממסר ליה כל דא למרחם ליה בכל חד וחד, ואי תימא ביצר הרע האיך יכיל בר נש למרחם ליה, דהא יצר הרע מקטרגא איהו דלא יקרב ברנש לפולחנא דקוב\"ה והאיך ירחם ליה ביה, אלא דא איהו פולחנא דקוב\"ה יתיר כד האי יצר הרע אתכפיא ליה בגין רחימו דקא מרחם ליה לקוב\"ה דכד האי יצר הרע אתכפיא ותבר ליה ההוא בר נש דא איהו רחימו דקוב\"ה, בגין דידע לקרבא לההוא יצר הרע לפולחנא דקודשא בריך הוא:", + "וכדאיתא בזוה\"ק נשא (קמג:) ולית דינא דלא הוו ביה רחמי. פי' בכל דבר נמצא טוב אשר לתכלית זה נברא ואף שנראה מצד האדם שהוא רע, מ\"מ בראו הש\"י לתכלית הטוב ואם האדם מוצא בכל דבר התכלית הטוב הרי מצא הטובה שיש באותו דבר, וזה שדרש ר' אחא בר יעקב בפפוניא שאף שלפי ראות עיני האדם היה קטרוג בזה, אבל באמת נתכוון לשם שמים היינו שהיה בזה טובה. וזה אתא שטן ונשקיה לכרעיה אחר שמצא גם בזה תכלית הטוב והגיע לשורש הטוב שנמצא בו מצד הבריאה:", + "וכדאיתא במדרש רבה בראשית (ט) ובזוה\"ק יתרו (סח:) טוב זה יצר טוב, מאד זה יצר הרע שמזה יגדל כבוד שמים ביותר עוד וכדאיתא בזוה\"ק שהובא לעיל תרומה (קסג.):", + "ובתקונים (תקון ע' דף קלז) נעשה אדם בעינא אדם דיעביד פקודי אורייתא וישתדל באורייתא לעבדה ולשמרה ויהא ליה אגרא טבא ושולטנא עלייכו, ודא איהו (ישעיהו ס׳:כ״א) נצר מטעי מעשי ידי להתפאר. דא מלאכי עלאי אע\"ג דאינון גבורי כח עושי דברו, לא עבדו גבורה בפולחנא דקוב\"ה, דאינון פלחין בהכרח ולית לון ערובא דבשרא, ויצרא בישא ובגין דא נעשה אדם וכו':", + "ובזוה\"ק נשא (דף קכג.) בדיוקנא אשתמודע פרצופא וכו' ולית בהון לא יצר טוב ולא יצר רע אלא כבעירין דעלמא, ולכן אחר שהגיע ר' אחא בר יעקב לשורש הטוב הנמצא בו מצד הבריאה. סייעו גם הוא לעבודת הש\"י וזהו ונשקיה לכרעיה, היינו שסייעו לעבודה, שכרעיה היינו עבודה כדאיתא בזוה\"ק לך (פו.) מי העיר ממזרח צדק יקראהו לרגלו לאתחברא ביה בפולחנא ולקרבא ליה לגביה, כד\"א העם אשר ברגליך, היינו שעל ידי עבודה יכול האדם לברר, שבההסתר עצמו מנהיג הש\"י, שעל ידי עבודה ויראה עצומה יכול האדם לכלול הרע בהטוב. וכענין שאיתא בזוה\"ק בהר (קיח.) בזמנא דידע ליה בר נש לקוב\"ה בארח כלל כדין אקרי עבד דעביד פקודא דמאריה ולית ליה רשו לחפשא בגניזוי דיליה כבן דחפש בגניזו בכל רזין דביתיה וכו'. וזהו שפעולת הלבן רומז להכרה בארח כלל ופעולת מצות תכלת הוא הכרה בארח פרט, לכן מוכרח להיות לו סייעתא מאור החכמה להכרה זו:", + "ולכן מורה התכלת לחושך כדאיתא בזוה\"ק פנחס (רכז.) ותרין גוונין רשימין בטלית חד חוור וחד תכלת וכו' חוור ואוכם אוכמי דתכלת וכו' ובתקוני הזהר (תקון כא מט:) יותרת הכבד כללא דכולהו תכלת חשוך:", + "ובתקוני הזהר (תקון כא נה.) ואיהי ציצית דצדיק דאיהי עני בגלותא ה\"ה דכתיב תפלה לעני כי יעטוף, עני ודאי דביה אתעטף בגין דאיהי כסותה לבדה וכו' דא איהי כי היא כסותה לבדה הוא שמלתו לעורו ואיהי תכלת שבציצית:", + "ובזוה\"ק (תרומה קמט:) בוצינא קדישא הכי אמר דהאי גוון אוכם חשוך וכו'. וקאי שם על תכלת, וזה התכלת הוא קבלת מלכות שמים בציצית, היינו להכניע הגוף תחת קבלת עול מלכות שמים, שגם הגוף יבין שהשי\"ת מנהיג אפילו בעת ההסתר, כדאיתא בזוה\"ק (שלח קעה.) מה כסא הכבוד עביד לבר נש למהך בארחא דמישר לדכאה ליה, אוף הכי תכלת עביד לבר נש למהך בארחא דמישר:", + "ובהוספות לזהר בראשית (בדף ה) במאמר המתחיל ושחטו הפסח בסופו, בשעתא דבר נש חמי להאי גוון אדכר בר נש למעבד פקודא דמאריה וכו' אוף הכי תכלת וראיתם אותו וזכרתם את כל מצות ה' מההוא דחילו דיליה:", + "והיינו שהאדם יקבע יראה עצומה, שגם הגוף מעצמו יכנע תחת עול מלכות שמים, ויתבטל בהתבטלות עצום מאימת הכבוד, ואין ביכולת האדם להכניע גופו בהתבטלות גמור עד שיקבל עליו יראת עונש גם כן, כי שכלו ודעתו נכנעים מחכמתו ובינתו שיבין שהשי\"ת מקיף כל הבריאה ואין עוד מלבדו:", + "אכן הגוף יען שהוא מלא חושך והסתר צריך לקבל עליו יראת עונש וכדאיתא במדרש (תנחומא נצבים) העבר בך קללה:", + "ולקבלת עול מלכות שמים במדה זו צריך סייעתא מאור החכמה להבין בבינה, וזהו מה שאיתא בפרי עץ חיים (פרק ד) שחוט התכלת מורה לחכמה דאמא, וזה שאמר האר\"י ז\"ל שאחר חורבן הבית אין התכלת נוהג שאין אנו יכולים להשיג אור החכמה על ידי מעשינו אלא שמאליו נעשה כנזכר לעיל:", + "וכמו שאיתא בפרי עץ חיים (בשער תיקון חצות פרק א) שבזמן הבית כמעט לא היו צריכים לשום מעשה המצוה ולא לתפלה שמאליו היה נעשה ובאמת היו אז מתפללים ועושים מצוות:", + "וזהו שאנו מתפללים \"ואין אנו יכולים לעלות ולראות ולהשתחוות\" שהשתחויה הוא יראה קבוע בלב האדם שמבטל דעתו וכופף קומתו עד שגם הגוף יכנע מאימת יראת הכבוד, ואין האדם יכול להגיע מצדו ליראה הזו ולקבלת עול מלכות שמים במדה זו על ידי מעשיו. ורק אחר שמקבל עליו עול מלכות שמים כפי יכולתו על ידי מעשיו, אז עוזר לו הש\"י שאף במקום שאין יכול להגיע במעשיו מתעורר מעצמו מעזרת הש\"י:", + "ודברי האר\"י ז\"ל רומזים אשר בזמן שבית המקדש היה קיים, היה גם הגוף נמשך אחר אור הדעת, וכפי הארת הדעת גם הגוף היה נכנע והשפיל עצמו בגין למשרי עליה גאותא דקוב\"ה, ועכשיו אין אנו יכולים לעלות ולראות ולהשתחוות להיות הגוף נכנע מפני אור הדעת, אבל באמת כל הפעולות אנו צריכין לעשות אף שהעיקר הוא הפנימיות מכל דבר, אכן מצדנו אנו צריכין לעסוק בפעולה הרומזת על העסק שעוסק הש\"י אז:", + "וכן קבלתנו מרבינו הקדוש רבינו שמחה בונם מפרשיסחא זללה\"ה (אף שהובא קצת דבריו בספר קול שמחה, אך שם לא נכתבו ברורים כפי קבלתנו) על המדרש (תנחומא ויקהל) אל מי תדמיוני ואשוה יאמר קדוש שאו מרום עיניכם וראו מי ברא אלה בזכות מה עומדין אלה תולדות השמים והארץ, בזכות ואלה שמות, בזכות כל מה עומדין אלה בזכות אלה העדות והחקים והמשפטים וכו'.", + "והענין ארוך מאד. וכאן נעתיק רק מה שצריך לעניננו, כי המלאכים אומרים שלשה פעמים קדוש, וקדוש הוא שהש\"י מובדל ומרומם מכל הבריאה, והמלאכים גבוהים במעלה שאין בהם גשמיות. ובאמת מצינו שישראל המה גבוהים יותר במעלה, כדאיתא בגמ' (חולין דף צא:) שישראל מזכירין את השם אחר שתי תיבות. ובזוה\"ק (לך צ.) (בלק קצא.) שאין המלאכים מתחילין לומר קדוש עד שישראל מתחילין תחלה. והענין בזה, מפני שמצד המלאכים הש\"י מנושא מכל ואין להם שום התחברות, לכן אין שייך אצלם לומר קדוש אם אין שום התחברות:", + "אכן מצד ישראל אף שהש\"י מובדל ומנושא מכל, מכל מקום יש שייכות יותר לפי שהשגחתו על ישראל בתמידות והם מקושרים בהש\"י בכל פרטי מעשיהם, ואין שייכות לומר שהם מובדלים ממנו. וזה פירוש ואל מי תדמיוני ואשוה, מאחר שמצד ישראל הוא מתדמה לכל פרט מעשה, לכן ישראל אומרים קדוש מפני שהקב\"ה מתדמה לישראל וקדושתו חופף עליהם, ומאחר שהש\"י נמצא בכל פרט מעשה וכל שכן מעשה המצוה שצונו בפירוש. ממילא אף שאין אנו מגיעים לעומק, הש\"י גומר בעדנו, וכדאיתא במדרש (תנחומא תבוא) אמר רבי אבוהו בשם ר' יוסי בן חנינא בא וראה כמה מתחטאין וכמה יש להן פתחון פה לעושי מצות וכו':", + "שעושה המצוה עומד לפני הש\"י בבטחון עצום, שאף שאינו יודע כוונת המצוה, מ\"מ יכול לומר להש\"י ברוך אתה אשר קדשנו במצותיך וצויתנו, שהרי הש\"י צוה לקיים המעשה אף שאינו יודע טעמה הש\"י גומר בעדו [עיין יסוד החסידות - הקדמה לבית יעקב דף י\"ג]. וכדאיתא בזוה\"ק (פרשת בא לב:) וכד ישראל עבדין עובדין דכשרין יהבין תוקפא וחילא לקוב\"ה ועל דא כתיב (תהילים ס״ח:ל״ה) תנו עוז לאלהים במה בעובדן דכשרין. ובזוה\"ק (ויקרא יח:) אבל אזדרזו בהאי יומא והבו לי חילא:", + "ובזוה\"ק (בחוקותי קיב:) והכי אוליפנא כל מה דבעי בר נש בהאי עלמא בפולחנא דקוב\"ה בעי לאתערא בעובדא דלתתא דבעובדא דלתתא אתער עובדא דלעילא. ובזוה\"ק (אמור קה.) ובכלא בעי עובדא לתתא לאתערא לעילא. תא חזי מאן דאמר דלא בעי עובדא בכלא או מלין לאפקא לון ולמעבד קלא בהו תיפח רוחיה, והא הכא פרשתא דא אוכח אדלקות בוצינייא וקטורת בוסמין דכתיב שמן וקטורת ישמח לב, ובעובדא דא אשתכח אדלקותא לעילא וחדוותא לתתא ואתקשרותא כחדא דקא יאות. אמר ר' יהודה מזבח דלתתא אתער מזבח אחרא, כהן דלתתא אתער כהן אחרא בעובדא דלתתא אתער עובדא דלעילא:", + "ומה שנזכר בזוה\"ק ופרשתא דא אוכח ולא מדייק משאר מצות מעשיות, לפי שזה שורש אור החכמה שאין בכח אדם להגיע אליה ע\"י מעשיו:", + "וכמו שביאר האר\"י ז\"ל בספר טעמי המצות בפרשת בהעלותך (בטעמי המצות שבספר לקוטי תורה לא נתבאר היטב) שגמר העלאת האורות הוא נעשה מאליו. ומכל מקום נקרא אהרן שושבינא דמטרוניתא שנקרא הכל על שם מעשיו, אף שאחר כן נעשה מאליו, וכן כל הנך שהבאתי בראש דברינו אלה שנעשים מאליהם, הם עד\"ז:", + "ובזה הענין, קבלתי מיסוד הורי מורי ורבותי, וביחוד מה שקבלתי מאדוני אבי זקני מו\"ר הרב הגאון הקדוש זללה\"ה, ביום שנתחנכתי למצות תפילין ומסר לי יסוד כוונתם. וצוה אותי לברך על של ראש, בטעם שבאמת כל מעשה המצות אינם אלא שישראל יעסקו בענין שהש\"י עוסק בשבילם. ובאמת אף על פי שנזכר בגמ' (ברכות יז.) אלופינו בתורה מסובלים במצות, זה הוא רק מפני שיש הסתר בעולם ואינו נראה האור, נדמה לאדם שהוא נושא את המצות ונדמה לו שהוא נושא את התפילין, אבל באמת התפילין נושאין את האדם. וכמו שמצינו בארון שנשא את נושאיו (סוטה לה.) ומכל מקום נצטוו ישראל לשאת את הארון. וכשיתגלה אור המצות יתראה מפורש שאין האדם עושה כלל, וכמו בימי בנין הבית שאז היתה סיהרא באשלמותא כדאיתא בזה\"ק (יתרו פה.) ואז ראו מפורש שהבית נבנה מאליו, וכדאיתא במדרש (רבה פקודי פרשה נב) הוקם המשכן ולא תאמר משה העמידו אלא המשכן נעשה בו נסים ועמד מעצמו, וכן בנין בית המקדש והבית בהבנותו שנבנה מעצמו, כדאיתא במדרש (רבה נשא י\"ד בנשיא לבני אפרים) והבית בהבנותו מאליו היה נבנה אבן שלמה מסע נבנה, מלמד שהיתה האבן מסעת את עצמה ועולה וניתנה על גבי הדימוס:", + "ובמדרש (תנחומא תבא) אמר רבי יונה אביו של רבי מנא בשם רבי לוי שאמר בשם רבי אבא, לא היתה התורה צריכה לינתן לישראל בעולם הזה למה שהכל עתידין להיות למדין תורה מפי הקב\"ה לעולם הבא, למה נתנה להם בעולם הזה, שכשיבא הקב\"ה ללמדם בעולם בא יהיו הכל יודעין באיזה פרשה הוא עוסק:", + "וכן בקרבנות, אף שהם עולים לרצון הגבוה מעל גבוה כדאיתא בזה\"ק (בראשית מה:) דרעותא דקרבנות סליק עד אין סוף, ואיתא בזה\"ק (שם) שעל ידי הקרבן מתקשרים כל המדרגות עד שנעשים אור אחד:", + "ובזה\"ק פנחס (רמא:) שגמר העלאת הקרבן הוא ע\"י התקשרות כהנים לוים וישראלים, ושיר הלוים הוא בגמר העבודה, וכן היה צריך מעמד עד גמר העבודה אף ששם נעשה מאליו:", + "אכן באמת עיקר הקרבנות, וכן כל המצות מעשיות שצמצם הקב\"ה כבודו ונתן מקום לעבודת ישראל. וכדאיתא בזה\"ק (שם) רבי שמעון הוה אזיל לטבריה פגע ביה אליהו אמר ליה שלמא עלי' דמר, אמר ליה ר\"ש במאי קא עסיק קוב\"ה ברקיע, א\"ל בקרבנות עסיק ואמר מלין חדתין משמך זכאה אנת ואתינא לאקדמא לך שלם וכו' במתיבתא דרקיע שאלתא שאילו עלמא דאתי לית ביה אכילה ושתיה, והא כתיב באתי לגני אחותי כלה וגו' אכלתי יערי עם דבשי וגו' מאן דלית ביה אכילה ושתיה איהו אמר אכלתי וגו', אמר רבי שמעון כמה חביבו חביב קוב\"ה לכנסת ישראל ומסגיאו דרחימו דרחים לה שני עובדוי ממה דהוא עביד, דאף על גב דלאו אורחוי במיכלא ומשתיא בגין רחימותא אכיל ושתי וכו'. הרי שכל הקרבנות מחמת שהם רק מצד המקבל, להסיר המסכים המבדילים שהם בלבושים גשמיים, מחמת זה צריך עבודה בפעולה, אכן מצד זה לא היה לו להזכיר ענין אכילה שהוא לשון הכולל דבר הנאכל בעצמותו איך שייך זה כלפי מעלה:", + "אכן מצד חביבות כנסת ישראל, הציב לבוש שידמה בעולם הזה שכבוד שמים כביכול חסר וישראל משלימין אותו, ובזה עצמו עולה הרצון עד למעלה ראש. וכדאיתא בזה\"ק ויקרא (ז:) ועל דא סעודתא דמלכא אתעכב בגין סעודתא דעבדוהי. ובגין כך ישראל מפרנסין לאביהן שבשמים:", + "היינו שנתן הש\"י מקום לעבודת ישראל, עד שרצון הש\"י לקבוע מקום לעבודתם למעלה מכל תפיסת אדם, וכמו שכתיב (ישעיהו מ״ט:ג׳) ישראל אשר בך אתפאר שהש\"י רוצה שיקרא על שם ישראל אף במקום שהוא למעלה ונעלם מכל, תולה הש\"י בישראל שהם פועלים בעבודתם גם שם. וכדאיתא בזה\"ק אמור (קה.) שהבאתי לעיל, פרשתא דא אוכח אדלקות בוצינא וכו'. וזה דאיתא בזה\"ק פנחס (רמא.) ואי תימא היך אתפשט זעיר מהאי יונה או משפנינא דא לכמה סטרין דלית לון שיעורא או מן בעירא חדא אוף הכי תא חזי חד שרגא דקיק דליק אתמליא כל עלמא תו אעא דקיק אדליק לרברבא:", + "וזה דאיתא בתיקוני הזהר (תיקון נ' דף פו:) וכל דא כפום עובדיהון דישראל הכי אתפרנסת זכאה איהו מאן דסליק לה לאתריה דאתמר ביה (הנה ה' רוכב על עב קל) הנה ה' יוצא ממקומו אמר ליה רבי למר אבא וכי יכול בר נש לאחזרא לקוב\"ה לאתריה, אמר ליה אין כמה דאשכחנא בדוד דאמר אם אתן שנת לעיני לעפעפי תנומה עד אמצא מקום לה', בההוא זמנא דבר נש אחזר ליה לאתריה מאי כתיב ביה ממקומו הוא יפן ברחמיו לעמו:", + "והענין הוא שעבודת ישראל מגיע עד למקום שאינו נודע לשום גברא, כדאיתא בגמ' (חגיגה יג:) ממקומו ליכא מאן דידע ליה:", + "וזה שמסיים בתיקוני הזהר (שם) דצריך לאחזרא י' לגבי ה' וכו' בגין דקוב\"ה אומי דלא יחזיר לה' דלעילא עד דיחזיר לה' דלתתא ורזא דמלה ואל אבוא בעיר וגו' והא אוקמוהו. והוא כדאיתא בגמ' (תענית ה.) הכי אמר ר' יוחנן אמר הקב\"ה לא אבוא לירושלים של מעלה עד שאבוא לירושלים של מטה. ואף שמחכמה עלאה ולמעלה אין שום רעיון משיג, וכדאיתא בפרי עץ החיים שהובא לעיל. מכל מקום תולה הש\"י גם חזרת אור החכמה במעשה ישראל:", + "וזה דמסיק שם בפרי עץ החיים (שער התפילין פרק ז) שאין דבר נעשה למעלה אלא ע\"י מעשה תחתונים בעולם הזה, וכדאיתא בזוה\"ק (תרומה קנב:) כמה דמסדרין ישראל תקונייהו לגבי קוב\"ה הכי קיימא כלא והכי אסתדר ועל דא כתיב (ישעיהו מ״ט:ג׳) ישראל אשר בך אתפאר באינון גוונין דכלילן דא בדא שפירו דכלהו:", + "והנה במצות תכלת נמצא מפורש שהש\"י נותן מקום לפעולות ועבודת ישראל, אפילו במקום שאין כחם והשגתם מגיע, וכדאיתא בתקוני הזוהר (תיקון י כה:) וכד ישראל אמרין שמע ודאי חיון שמטין גדפייהו באן אתר בכנפי מצוה דאתמר בהון על ארבע כנפות כסותך אשר תכסה בה, ומסיים שם וארבע גדפין סלקין ס\"ד ותמניא אתוון יהוה אדני (בשלוב) סלקין ע\"ב וכנפי מצוה אולפין רזא, וכפי חשבון זה שמונה פעמים ל\"ב עולה רנ\"ו נגד גדפי החיות, שבשורש הם ארבע שהם שמונה ובהורדת האור למטה מסתעפין להתפשטות והתרבות. ועד התפשטות החכמה מסתעפין לל\"ב נתיבות החכמה:", + "ואיתא בפרי עץ החיים (שער הציצית פרק ד) שמספר אותיות מילוי ארבע שמות עולה ל\"א, שהם נגד ל\"א חוטי הציצית וחוט התכלת משלים לל\"ב, ומקור הענין (באדרא רבא קדישא קלב בתקונא דיקנא דעתיקא) תלתין וחד קוצא שבילין אתמשכן עד רישא דפומא וכו', ובכל קוצא וקוצא מתפרשין תלתין וחד עלמין וכו' וכדאיתא שם שזה רומז לשם אל\"ף למ\"ד שהוא נהירו דחכמתא, ומשם כל התקיפות לעובדי ה' וביטול לכל הדינים ומבסם עלמא כדאיתא בזוה\"ק (צו דף לא.):", + "ועיקר התקיפות של עובדי ה', שהש\"י נותן להם מקום בשורש למעלה מהשגת תפיסת האדם, ונתן מקום לעבודתם בשורש למעלה מכל רעיון. וכדאיתא בזוה\"ק (אמור צג.) קודש איהו סטר עלאה דאשתכח ראשיתא לכל דרגין, ואף על גב דאיהו סטר טמירא וקרי קדש מתמן אתפשט פשיטו דנהיר בחד שבילא דקיקא טמירא גו אמצעיתא. כיון דאתנהיר גו' אמצעיתא כדין אתרשם חד ו' דנהיר גו האי קדש ואקרי קדוש מהאי נהירו אתפשט פשיטו סופא דכל דרגין כיון שאתנהיר בסיפא כדין אתרשם בנהירו חד ה' ואקרי קדושה והא אוקימנא, ומה דאקרי קדוש קדוש קדוש דהא קדש מבעי ליה רזא דראשיתא דכלא הואיל ומתמן אשתכח, ואי הכי אמאי אקרי לעילא קדוש דהא תמן ו' לא אשתכח אלא רזא הכי הוא ודאי, וישראל מקדשי לתתא כגוונא דמלאכי עלאי לעילא דכתיב בהו (ישעיהו ו׳:ג׳) וקרא זה אל זה ואמר קדוש. וכיון דישראל קא מקדשי סלקי מתתא לעילא יקרא עלאה עד דאסתליק ו' רזא דשמים עלאין לעילא, כיון דאינון שמים אסתלקו לעילא נהיר ההוא קדש בהו, וכדין אקרי לעילא קדוש, ולבתר נהיר ההוא נהירו עלאה על כרסייא דאיהו שמים ואינון שמים תייבין לדוכתייהו ומתיישבו ביה בההוא נהירו, וכדין אקרי קדוש ולבתר נחית ההוא נהירו עד דנטיל כלא חד צדיק עלאה דרגא יקירא לקדשא כלא לתתא, כיון דאיהו נטיל כלא כדין אקרי קדוש ודא איהו רזא דכלא:", + "וזה דאיתא באדרא רבא קדישא (בתקוני גלגלתא דף קכח:) וכל קוצא וקוצא אית ביה ארבע מאה ועשר נימא דשערא כחושבן קדוש:", + "וזה רומז למקום קדושתן של ישראל דאף דוא\"ו לעילא ליכא, מ\"מ ישראל עלו במחשבה וכדאיתא בתקוני הזוהר (תקון ס\"ט קב:) ישראל עלה במחשבה בכתר עליון דאיהו מחשבה סתימא:", + "והוא שהש\"י נותן מקום לעבודת ישראל בקדושתן, שע\"י קדושה שישראל מקדשין את הש\"י עושים רושם למעלה. שאות וא\"ו הוא חיבור עד סוף כל המדרגות ולכן לעילא ליכא ו' אלא על ידי עבודת ישראל שהש\"י חפץ בהם נותן מקום לעבודתם, וממילא מראה לישראל שהם נקראים קדש בלא ו', היינו שעלו במחשבה תחלה. וכדאיתא שם בזוה\"ק (אמור צג.) כיון דאינון שמים אסתלקו לעילא נהיר האי קדש בהו, והיינו שהש\"י נותן להם מקום לעבודתן עד שלעילא נקרא קדוש וישראל נקראו קדש. וכדאיתא בזוה\"ק (משפטים קכא.) בקדמיתא אמר לון ואתם תהיו לי ממלכת כהנים, לא אעדי רחימותא מנהון עד דקרא לון וגוי קדוש, לא אעדי רחימותא מנהון עד דקרא להון כי עם קדוש אתה, לא אעדי רחימותא מנהון עד דקרא להון ואנשי קדש תהיון לי, אנשי קדש ודאי גוברין דיליה ממש וכו' לבתר אקרון קדש ממש דכתיב (ירמיהו ב׳:ג׳) קדש ישראל לה':", + "וזה הוא הענין הנזכר בתקוני הזהר שהובא לעיל (תקון י דף כה.) וכד ישראל אמרין שמע ישראל ודאי חיון שמטין גדפייהו באן אתר בכנפי מצוה. דאתמר בהון על ארבע כנפות כסותך וכו' והיינו שלכבודן של ישראל מחסרין כנפי החיות, וזה רומז לחוט התכלת כנ\"ל שהוא הל\"ב שנתן הקב\"ה מקום לישראל להשלים מערכת דגלי כסא כבודו:", + "וזה דאיתא במדרש הובא בתוס' בשם תשובת הגאונים (סנהדרין דף לז בתוד\"ה מכנף הארץ) ובאור זרוע ריש הלכות שבת בשם מדרש, שש כנפים שש כנפים לאחד וכל כנף אומר שירה אחת ביום בששת ימי החול, וכשמגיע שבת אומרים החיות לפני המקום רבונו של עולם אין לנו עוד כנף והקב\"ה משיב להם יש לי עוד כנף אחד בארץ שמשורר לפני היום, שנאמר (ישעיהו כ״ד:ט״ז) מכנף הארץ זמירות שמענו. ושבת וציצית מתאחדין כדאיתא בפתיל תכלת (עמ' קעא) ואלו הששה כנפים איתא בזוה\"ק (בהר קח:) בשתים יכסה פניו ובשתים יכסה רגליו ובשתים יעופף ובינה איהי אחת ושכינתא תתאה שבע והיינו שהם שמונה נגד השמונה חוטין וזה ביאור התקוני זהר הנ\"ל, שבכנפי מצוה חיון שמטין גדפייהו:", + "וכן בגמ' מנחות (קי.) ראו מזבח בנוי ומיכאל השר הגדול עומד ומקריב עליו, ובאמת בזמן שבית המקדש היה קיים היה גם כן מקריב וזה הוא עיקר הקרבן, כדאיתא בזוה\"ק (צו לג.) מיכאל דאיהו כהנא רבא אריה דאכיל קרבנין הרי שתמיד מיכאל מקריב וזה הוא העיקר, ומכל מקום בעת שהיה בית המקדש קיים, היה גם הכהן גדול מקריב, הרי שהאדם מצדו צריך לעסוק בעסק שנעשה מאליו אף שעיקר הפועל הוא הש\"י, מכל מקום צריך האדם לעסוק בפעולה הזאת והש\"י גומר בעדו:", + "כנזכר בגמ' (שבת נו:) מה אחרונים לא עשו ותלה בהן לשבח, ופירש רש\"י ז\"ל מה יאשיהו לא עשה ביעור זה ותלו בו מן השמים לשבח הואיל וביער השאר שנעשה משמת יהושפט:", + "ובירושלמי שביעית (פרק ששי ה\"א) אומר רבי אלעזר מאליהן קבלו עליהן את המעשרות וכו' מה מקיים רבי אלעזר ואת בכורות בקרינו וצאננו, מכיון שקיבלו עליהן דברים שלא היו מחוייבים עליהן אפילו דברים שהיו מחוייבים עליהן העלה עליהן כאלו מאליהן קבלו עליהן מה מקיים רבי יוסי בר\"ח, ובכל זאת מכיון שקיבלו עליהן בסבר פנים יפות העלה עליהן הכתוב כאלו מאליהן קבלו עליהן:", + "וכן הענין בברכת תפילין של ראש שנזכר בפרי עץ החיים, שדעת המברכין הוא שיש בידינו להעלות עד אור החכמה כנ\"ל:", + "וכן הוא במצות תכלת, שאף שהשגת האדם אינו מגעת לעומק המצוה, אכן הש\"י יסד שיתעורר רק על ידי מעשה ישראל, וחלילה לדבר עתק על צדיקי עולם שדעתם הוא לבטל מצות עשה ולעבור על שני לאוין, ובפרט שביארנו לעיל כי זה הוא דעת מינות ונביאי השקר:", + "אכן גם לתרץ תירוץ מספיק נגד המתעקשים במאמר האריז\"ל, שלחכמה דבינה אין באפשרות להשיג משחרב הבית:", + "אף אתה אמור לו מהלכות הזוה\"ק וירא (קיז.) ובשית מאה לשתיתאה יתפתחון תרעי דחכמתא לעילא ומבועי דחכמתא לתתא ויתקן עלמא לאעלא בשביעאה כבר נש דמתקן ביומא שתיתאה מכי ערב שמשא לאעלא בשבתא:", + "והנה כהיום עבר יובל שנים מזה הזמן, ובהכרח להיות רשימא מאור הזה, והוא גם זמן הממוצע לשחיטת התמיד של בין הערבים לפי חשבון י\"ב שעות היום באלף שנים. וזה נרמז בזוה\"ק הנ\"ל מכי ערב שמשא לאעלא בשבתא, ועיין זוה\"ק וישב (קפא: קפב.) מאי לעת ערב דא ערב שבת דאיהו זמנא דאלף שתיתאה כד\"א ולעבודתו עדי ערב כי ינטו צללי ערב:", + "ובפירוש איתא בזוה\"ק שלא יוכשר הדור בזה הזמן, כדאיתא בזוה\"ק תולדות (קמ.) מאן יזכה להאי ארכא מאן יתקיים בקיום דתיה יעו\"ש, ורק שיהיה רושם להשרידים, והא ודאי שבשעה שהש\"י פותח אורו אף הקטן שבישראל יכול להגיע לאור, אף שאינו משיג בדעתו, שכמו שבעת שנסתם האור אף הגדול שבגדולים אינו יכול להגיע, כמו כן כשהש\"י פותח האור יכול אף הקטן שבקטנים להגיע להאור. וכמו שבעת שהיה מצוי התכלת בזמן הבית, היו כל ישראל לובשים תכלת והגיעו לאור החכמה אף מי שלא היה מבין השורש, וכמו שנתבאר בפנים. כן גם מעת שנפתחו תרעין דחכמתא לעילא ומבועין דחכמתא לתתא, יכולים כל ישראל להגיע לקיים מצות תכלת בכל פרטיה ודקדוקיה, לתקן לעשות שורש למעלה ופרי למטה, ועי' ספרי עקב (פסקא מז) ובמדרש ויקרא רבה (פ' כב):\n" + ], + [ + "וראיתי ושמעתי כי הרבה מהמתקנאים יפחידו את הנשמעים להם, באמרם, כי יש פחד ללבוש תכלת שהוא מצמצם השפע והצלחת עולם הזה בממון, ומרמזים לספר עבודת ישראל הנ\"ל:", + "ויען כי ידעתי כי מפחד הזה יגורו אלים. ואף כי הוא ההפך מדעת התורה, וכמו שכל ישראל אומרים בקריאת שמע ועדות הציצית בידם, והיה אם שמוע תשמעו וגו' ונתתי מטר ארצכם בעתו, והוא פתיות ובערות:", + "אכן נגד הפחד הזה לא יועיל כל כופר וחיבוב מצות וכל ההבלים יתעודדו בלב הכסילים:", + "לכן הנני להראות בזה כי לא אמן בם ונהפוך הוא, כי גם הצלחת עולם הזה ממשכת מצוה זו והצלחת והשפעת ממון בפרט:", + "וכדאיתא בזוה\"ק (בהעלותך קנ.) תא חזי, כתיב ולזבולן אמר שמח זבולן בצאתך ויששכר באהליך מלמד דאשתתפו כחדא, דא נפיק ואגח קרבא ודא יתיב ולעי באורייתא ודא יהיב חולקא לדא ודא יהיב חולקא לדא. בחולקא דזבולן ימא וכנסת ישראל אקרי ים כנרת והכי אתחזי, בגין דהא תכלת נפיק מתמן ואוקומוה דהא לתתא כגוונא דלעילא ים כנרת לתתא ים כנרת לעילא. תכלת לעילא תכלת לתתא וכלא באתר חד, ועל דא ירית זבולן למיפק לאגחא קרבא, ומנלן דהכי הוא דכתיב עמים הר יקראו שם יזבחו זבחי צדק. זבחי צדק ודאי, מאי טעמא כי שפע ימים יינקו, ויששכר חולקיה באורייתא ויהיב לזבולן חולקא דאורייתא ודאי, ועל דא אשתתפו כחדא לאתברכא זבולון מיששכר דברכתא דאורייתא הוא ברכתא דכלא, רבי אבא אמר אחסנתא דאורייתא ודאי הכי הוא ודרגא דא שתיתאה יהיב אגר אורייתא ואחסין לה לכנסת ישראל אחסין חוורא לתכלתא. ועל דא תנינן משיכיר בין תכלת ללבן, דישתמודעין גווני דא כדין אקרי בקר וחוורא אתי לעלמא ותכלתא אתעבר, ועל דא כל קרבין דמלכא וכל זייני מלכא בידהא אתמנן והא אוקימנא:", + "וביאור שורש ענין זה ממצות תכלת נתבאר בדברי האר\"י ז\"ל בפירוש על ספרא דצניעותא פרקא קדמאה, שמביא שם דברי הזוה\"ק (שלח קסג:) ולבתר ופרשו בגד כליל תכלת מאי טעמא, בגין דתחות ים דא איהי מצולות ים דכר ונוקבא ואית לון עינא בישא לאסתכלא, וכד מסתכלין זמין לעיניהון גוון תכלא ולא יכלא עיניהון לשלטאה:", + "והאר\"י ז\"ל מפרש שם שמפני שזנים עיניהם מן הסתכלות (נ\"א התכלת): שאף שתכלת מורה על מלכות שמים שהוא חושך והוא משורש הגבורות, כדאיתא בזה\"ק תרומה (קמט:), וכל הצמצוצים וחסרון יש להם אחיזה במדת הגבורה, ואיך יוכל לדחות הגבורות. ומבאר שם כי ג' חלוקות יש בה, סיהרא, וימא, ותכלת. והקליפות נקראו מצולות ים והם אצילות, בריאה, יצירה, עשיה, והאר\"י ז\"ל מבאר שם בארוכה. אכן תוכן דבריו הקדושים, שבאמת שורש הגבורות הם מהחסדים ובמקורם הם רחמים גמורים, ולכן מלכותא קדישא אף שנבנית מהגבורות, כדאיתא בזוה\"ק האזינו (רצו. באדרא זוטא), אכן במקור אצילתה אין בה לא חסרון ולא עניות ולא פגימה והיא נקראת שם תאומתו שוה לו, כדאיתא בזוה\"ק האזינו (רצו) אל תקרי תמתי אלא תאומתי. ומסטרא דבריאה נקראת ימא בהשפיע לה שבעה שנים העליונים והם שבעה נחלים ההולכים אל הים כדאיתא בזוה\"ק בראשית (נב.), שבשורש הם אחד ויוצאים מים העליון היינו מקום בינה ששם ראשית התחלקות המדות. ומשום מתחלקים כדאיתא בזוה\"ק בא (מב:):", + "ושם הם מתחלקים לשבע ימים זכרים וכנגדן יוצאים ממנה, והם שבעה דרגין דילה והילכותיה, והזכרים ימים רפוים רחמים והנקבות ימים בדגש דינין, ואלו הם שבעה בשבעה מוצקות, עד כאן לשון האר\"י ז\"ל:", + "והיינו שעל ידי שנתחלקו המדות לימין ושמאל מזה נצמחו מדות ההפכים, עד שהשמאל מצד הבריאה נדמה שהוא צמצום ודין, אף ששורש הגבורות הם כדי שיתגלה שורש החסד, כדאיתא בזוה\"ק ויקרא (ה.) גדול ה' ומהולל מאד אימתי אקרי קוב\"ה גדול בזמנא דכנסת ישראל אשתכחת עמיה וכו' דמלכא בלא מטרוניתא לאו הוא מלכא וכו' ובגין כך תושבחתא דא בשני. והיינו אף שיום שני הוא גבורה וגדול היינו מדת החסד שאור הש\"י מתפשט להטיב לבריותיו, והיה צריך לומר שבח שיר הזה ביום ראשון, אכן גם מדת הגבורה מקורה בחסד, שמדת הגבורה ברא הקב\"ה כדי שעל ידה יוגמר מדת החסד. וכמו שתקנו אנשי כנסת הגדולה ברכת השפע באתה גבור ברכה השניה שהיא ברכה של יצחק אבינו ע\"ה. וכדאיתא בגמ' תענית (ב.) למה נקראו גבורות גשמים, וגמר תשלום הברכה הוא מחיה המתים שהוא שפע הטל שעתיד הקב\"ה להחיות בו המתים, וזה הוא החסד הגמור האמיתי, וכדאיתא תענית (ז.) גדול יום הגשמים מתחית המתים דאלו תחית המתים לצדיקים ואלו גשמים בין לצדיקים ובין לרשעים:", + "ובאמת זה הוא גדול. רק קודם שנתברר הטוב מהרע ועדיין יש בהפרי מה שצריך להתפרד, וגם בהקליפה יש קצת טובה וצריך לקיימה כדי שיתברר הטוב, וכל זמן שלא נתברר עדיין הקליפה הוא שומר לפרי. אבל כשיתברר אז תתבטל הקליפה כדאיתא משפטים (קח:) כיון דאתרבי וכו' זרקין לההיא קליפה ומברכין לצדיקא דעלמא:", + "ואז יהיה החסד הגמור שילך בצמצום רק לצדיקים, ולכן נבראת מדת הגבורה, לצמצם מדת החסד שלא ישפיע רק למי שראוי לקבל. ולכן איתא בגמ' שבת (פט:) שלעתיד לבוא יאמרו כו' כי אתה אבינו וכו' ומחוי להו יצחק הקב\"ה בעינייהו וכו', שבאמת שורש הגבורות ממקום גבוה יותר, ולכן לעתיד תהיה מדת המלכות גבוה מאד, כדכתיב ירמיה (לא) נקבה תסובב גבר וכמ\"ש משלי (יב) אשת חיל עטרת בעלה, וכמו שאיתא במדרש תנחומא:", + "והענין שמדת המלכות יוצאת מגבורה. כי מלכות הוא גמר ההנהגה בצאתה לפועל ובכל מדרגה הוא מדת מלכות. ובמקומה היא רחמים גמורים. אכן כל מה שתרד למטה להתקרב לגבול תפיסת האדם, נראה לעין הבריאה שהוא צמצום, ובכל מדרגה שהיא יותר קרובה לתפיסת האדם נראית יותר צמצום. עד שמתלבשת בלבוש הסתר רחוק כל כך שנדמה שהש\"י עזב את הארץ להנהגת הטבע ושולט כח ההפסד וההשחתה, וזה נקרא קליפה חיצונית, וכדאיתא בזוה\"ק שמות (טו:) ובתקוני הזהר (תקון כו ע\"א:) דבאלין קליפין די באגוז דאינון תהו ובהו וחשך ותהום והיינו שיש ארבע קליפות שיש שהוא סביב לפרי קרוב לפרי, וזה הוא שומר לפרי ונאכל עם הפרי, ויש עוד על גבה קליפה שמעט יש בה מהפרי עד שקליפה החיצונה אין בה שום טובה, וכמו שכתוב שיר (ו) אל גנת אגוז ירדתי. וכדאיתא בזוה\"ק ויקהל (רג.) ודאי איהו רוח סערה וכו' ודא דקיימא תדיר קדם כלא למיטר ההוא דלגו כקליפה למוחא ואמאי אקרי סערה דסעיר כלא, שהקליפה היותר חיצונית אין נראה בה שום טובה:", + "ונגד כל אלה, צוה הש\"י מצות לישראל, שעל ידם יכירו הטוב הנמצא בכל הלבושים. וכשיכיר האדם הטוב הנמצא בהם יסייעו כל הכחות להאדם לעבודת הש\"י, וממילא גם הכחות החיצונות שנדמה שמתנהגים בדרך הטבע גם כן יאיר בהם אור הש\"י ויסייעו להעובד הש\"י. וכמו שמצינו שבכל דברים האסורים התיר הש\"י כנגדם את שורש האיסור. וכדאיתא בגמ' חולין (קט:) כל דאסר רחמנא שרי לן כוותיה, אסר לן דמא שרי לן כבדא, אסר לן נדה שרי לן דם טוהר, חלב בהמה חלב חיה וכו':", + "וביארנו בחידושנו שם, שכל אחד ואחד שהוא השורש מהאיסור התיר לנו, ששורש הדם הוא הכבד כדאיתא בגמ' בכורות (נה.) זכרותא דדמא כבדא. וכן דם טוהר, שדם נדה הוא דחיית המותרות והפסולת, ואין לך מותרות יותר גדול מהדם הבא אחר פרי ההולדה, וכן בשר בחלב, הכחל הוא שורש הבשר וחלב בחיבור גמור וכל שכן כשהם בתולדה בחיבור גמור, וביארנו שם כלם בארוכה ואין כאן מקומו [עיין בסה\"ק מי השלוח ח\"ב יהושע (ד) ד\"ה ויהי]:", + "אכן לזה הראה הש\"י שהתיר כל השרשים, שידעו שבשורש כל דבר נברא משורש הטוב ונברא לתכלית הטוב, אלא שאין האדם יכול לקבל זאת. כמו שנתבאר בטעמי מאכלות אסורות שכל המאכלים המותרים מסייעים את האדם לעבודת הש\"י שיכול האדם להכניסם לתוכו ולעבוד בכחם את הש\"י. והמאכלות האסורות ממשיכים את האדם לתוך חשכת הסתר דעת, וכשיכניסם לתוכו או יהנה מאלו שאסורים בהנאה, יתגברו עליו וימשיכוהו לרע לו. אכן בשורש כל דבר יש נקודה אחת טובה שנבראת לתכלית הטוב, ורק אחר הסתעפות התלבשות לבושים מתעלם בהם שורשם, והלבוש הוא רע שאין האדם יכול לגבור עליו לעבוד בכחם את הש\"י. וכן הוא מצות ציצית שצונו השם יתברך מצוה שהיא בלבושי האדם שם בארבע כנפות כמו שנתבאר במאמרנו פתיל תכלת ובציצית התיר הש\"י כלאים:", + "שענין איסור כלאים איתא בזה\"ק קדושים (פו.) כתיב את חקותי תשמרו בהמתך לא תרביע כלאים שדך לא תזרע כלאים ובגד כלאים שעטנז לא יעלה עליך, פתח רבי אלעזר ואמר (ישעיהו מ״ג:י׳) אתם עדי נאם ה' ועבדי אשר בחרתי בו למען תדעו ותאמינו לי ותבינו כי אני הוא לפני לא נוצר אל ואחרי לא יהיה, אתם עדי אלין אינון ישראל ותנינן אלין אינון שמיא וארעא דכתיב העדותי בכם היום את השמים ואת הארץ, אבל ישראל אינון סהדין אלין על אלין ושמיא וארעא וכלא סהדין עלייהו. ועבדי אשר בחרתי בו דא יעקב דכתיב (ישעיהו מ״ט:ג׳) ויאמר לי עבדי אתה ישראל אשר בך אתפאר וכתיב (ירמיהו ל׳:י׳) ואתה אל תירא עבדי יעקב. ואית דאמרי דא דוד ודוד עבדי אקרי דכתיב (ישעיהו ל״ז:ל״ה) למעני ולמען דוד עבדי אשר בחרתי דא דוד עלאה. למאן תדעו ותאמינו לי ותבינו כי אני הוא. מאי כי אני הוא דאתרעותי בההוא דוד ובההוא יעקב אנא הוא אינון ממש. לפני לא נוצר אל דתנינן קרא קוב\"ה ליעקב אל דכתיב ויקרא לו אל אלהי ישראל קוב\"ה קרא ליעקב אל הה\"ד לפני לא נוצר אל ואחרי לא יהיה ובגין כך אנא הוא כלא כמה דאתמר. ואחרי לא יהיה דהא דוד הכי אקרי ולאו אית בתרא אתרא. והענין הזה הוא הקדמה לענין כלאים כמו שמתחיל אחר כן:", + "ולכן מתחיל מפסוק ואתם עדי נאום ה', כי עדות הוא דבר ברור שאין בו עירבוב וטעות, כדאיתא בכמה מקומות בש\"ס ובראש השנה (דף כד.) ראינוהו במים ראינוהו בעששית ראינוהו בעבים אין מעידין עליה ובסנהדרין (דף לז.) מאומד ומשמועה אינו עדות, וישראל מקבלים כל דבר באורח מישר, שכל מה שישראל מקבלים שפע וטובה וחיים הוא במדה ממוזגת שלא יוכל הטובה להרחיק אותם מאור הש\"י. וכל הנהגת הש\"י עם ישראל הוא באור פני מלך חיים ואינם מקבלים שום דבר בערבוביא. וזה מה שאמר שכל העדות הוא שישראל לא יצאו מגבול היקף אור הש\"י, ועל זה מורה שורש יעקב אבינו ע\"ה ושורש דוד המלך עליו השלום:", + "שענין כלאים מבאר בזה\"ק קדושים (שם) תא חזי כד ברא קוב\"ה עלמא אתקין כל מלה ומלה כל חד וחד בסטרוי ומנו עלייהו חילין עלאין, ולית לך אפילו עשבא זעירא בארעא דלית ליה חילא עלאה לעילא, (וכל מה דעבדין בכל חד וחד) וכל מה דכל חד וחד עביד כלא הוא בתקיפו דההוא חילא עלאה דממנא עליה לעילא וכולהו נמוסין גזירין מדינא על דינא נטלין ועל דינא קיימין, לית מאן דנפיק מן קיומיה לבר, וכולהו ממנן מן יומא דאתברי עלמא מתפקדן שלטונין על כל מלה ומלה, וכלהו נטלין על נמוסא אחרא עלאה דנטלין כל חד וחד, כמה דכתיב משלי (לא) ותקם בעוד לילה ותתן טרף לביתה וחק לנערותיה. כיון דנטלין ההוא חק כלהו אקרון חקות, וההוא חק דאתייהב להו מן שמיא קא אתי וכדין אתקרון חקות, וההוא חק דאתייהב להו מן שמיא קא אתי וכדין אתקרון חקות שמים. ומנלן דמן שמיא קא אתיין דכתיב תהלים (פא) כי חק לישראל הוא, ועל דא כתיב את חקותי תשמרו, בגין דכל חד וחד ממנא על מלה ידיעה בעלמא בההוא חק, בגין כך אסור למיחלף זינין ולאעלא זינא בזינא אחרא, בגין דאעקר לכל חילא וחילא מאתרייהו (ואכחיש פמליא של מעלה) ואכחיש פומבי דמלכא. כלאים מאי כלאים כמאן דיהיב אחרא בבי מטרא, כמה דאת אמר ירמיה (לז) אל בית הכלא, בגין דלא למעבד מידי. כלאים מניעותא דמנע לכל אינון חילין מעבידתא דלהון. כלאים עירבוביא בחילא דלעילא ואכחיש פומבי דמלכא כמה דאתמר (ובג\"כ) ובגד כלאים שעטנז לא יעלה עליך:", + "שהש\"י ברא כל הברואים ומזונותם וכל צרכיהם, וכולם הם לצורך האדם. ויש שהאדם מכניסם לתוכו ונכללים בו, ועובד בכחם את הש\"י.ויש שהאדם מעלה אותם, כגון בגדים ובית שמקיפים את האדם ומשמרים אותו מרוחות וטללים רעים:", + "וכל קבלות האדם היא ממה שהוא שפל ונמוך מן האדם, ואדם מעלה כחותם במה שהם משמשים אותו. ויש דברים האסורים שאין האדם יכול להתגבר עליהם כמו שנתבאר לעיל. ובדברים המותרים ג\"כ אסרה התורה באיזה דברים שלא לחברם, וכל אחד בפני עצמו מותר. וחיבורם אסור מפני ששורשם הם הפוכים זה מזה, שחיבורם וצירופם גורם שיסתר כח שורשם, ואם האדם יקבלם ביחד יתגברו בכח ההסתר והחושך שבהם על כח האדם. שכל מין כשהוא כמו שהוא משורש ברייתו, מכיר כח שורשו ואינו נכנס להסתר, אף שכל דבר כשמתרחק משורשו מתלבש בלבושים המסתירים כחו. אכן כל כמה שלא נתערב בו כח אחר, יכול להגיע לשורשו שיראה שנברא לתכלית הטוב. אכן כשנתערב עם כח הפכו, לא יוכל לשוב לחזות שרשו. ולכן נאסר זריעת כלאים. שמצד הטבע ניתן בארץ וכל כחות הטבע ניתן בהם בהסתר כח שיוכלו להכיר רצון השם יתברך. וכמו שכתיב בפ' עקב, והיה אם שמע תשמעו וגו' ונתתי מטר ארצכם בעתו. ואף שכל השפעות הם נשפעים בדרך עילה ועלול כדאיתא בזוה\"ק שמות (ד.) אע\"ג דאיהו מלך עלאה איהו נוקבא לגבי נקודה עלאה סתימא דכלא, ואע\"ג דאיהו נוקבא איהו דכורא לגבי מלך דלתתא וכו'. אכן דרך כל העלולים כשאדם מקבל מהם כפי רצון השם יתברך יכיר שהשם יתברך הוא המשפיע והנותן. ולכן יש הרבה מינים שנאסר הרכבתם באופנים ידועים, וכמו כלאי הכרם שנאסרו בזריעה, ואף שמותר לאכלם ביחד רק דרך זריעה אסור. וכלאי בהמה בהרבעה ועבודה. וכלאי בגדים בהעלאה. ובשר בחלב הבישול והאכילה דרך בישול. וכן איסורי עריות איתא בזוה\"ק פנחס (רטו:) שמדמה שם עריות לכלאים כדמסיק (שם) ואסור לארכבא מין בשאינו מינו וכו', וביבמה מרכיבין מין בשאינו מינו. ובתיקוני הזהר (תיקון נו דף צו.) שאיסור עריות שלא לערב ענבים שאין להם התחברות מצד האדם, כמבואר שם שיש יחודא ויש אחוה, ועריות הם התקרבות בשורש לכן אין בהם התאחדות מצד האדם, כמבואר שם. ושם בזוה\"ק קדושים (שם) שכל תערובת מינים הפכיים מכחישים התגלות אור פני מלך, כדאיתא שם ואכחיש פומבי דמלכא, שהרכבה הראויה מולידה התמזגות ראוי, והרכבה הפכיית לגמרי מהיפך אל היפך אינה נמזגת. כדאיתא בזה\"ק וישב (קפו:) אלו דתרין הפכין דא מדא דימיש מלמעבד פירין וכו', שההפכים שהם הפכים גמורים אין מקבלים התמזגות ותערובתם אינו עולה יפה:", + "שכל התמזגות והרכבות מין במינם הוא הרכבה טובה, כדאיתא בזה\"ק פנחס (רטו:) כגון מרכיבים תפוחים או דקלים מין במינו. ובזה\"ק תולדות (קלז.) קב\"ה מזווג זווגין בעלמא חד תקיף וחד רפיא, והיינו אף שחד קשיא וחד רפיא אבל לא הפכים גמורים, וכל הרכבה הוא בדומה קצת:", + "והרכבת הפכים איתא בזוה\"ק בשלח (סד:) ויהי לי שור וחמור וכו' אמר רבי אבא כד מזדווגי כחדא לא יכלין בני עלמא למיקם בהו. ועל דא כתיב לא תחרוש בשור וחמור יחדיו וכו' וכד מזדווגי כחדא (מבין סטרא דלהון) נפיק מתקיפותא דלהון דאקרי כלב ודא חציפא מכלא, הה\"ד ולכל בני ישראל לא יחרץ כלב לשונו, וכדאיתא בזוה\"ק וישלח (קסו:) מלה קדמאה דשדר יעקב לעשו אמר עם לבן גרתי וכו', ואי תימא דלא סליק בידי כלום ויהי לי שור וחמור אינון תרי גזרי דינין דכד מתחברי תרווייהו כחדא לא מתחברן אלא לאבאשא עלמא, ובגין כך כתיב לא תחרוש בשור וחמור יחדיו וכו'. והיינו שיעקב אבינו כבש אותם וכמו שנתבאר הענין במקומו. וכן איתא בתיקוני הזהר (תקון יד דף ל.) בראשית עלה אתמר ראשית ביכורי אדמתך תביא בית ה' אלהיך לא תבשל גדי בחלב אמו. תא חזי חכמה עלאה עלה אתמר קדש לי כל בכור דכל בכורים על שמה אתקריאו ושכינתא מתמן אתקריאת בכורה וכו', ובגין דא ראשית בכורי אדמתך תביא בית ה' אלהיך וכן ראשית דעאני ואימרי הה\"ד ראשית גז צאנך תתן לו, וסמיך ליה לראשית בכורי אדמתך וכו' לא תבשל גדי בחלב אמו, מאי האי לגבי האי. קם רבי שמעון על רגלוי פתח בקלא סגיא ואמר אליהו אליהו נחות הכא בראשותא דמארך ואנהיר עינייהו דאלין סבין בהאי מלה דלא יתון למיכל בשר בחלב. אדהכי הא אליהו קא נחית ולא אתעכב, אמר בוצינא קדישא הא רזא דא ודא איהו רזא דלא תחרוש בשור וחמור יחדיו, כד בוכרא דאיהו ישראל עמודא דאמצעיתא לא אתיין ליה לבית ה' חלב אתערב בבשרא וגרמין לאתערבא שור בחמור, ודא איהו כלאים מין דלאו במיניה, אמר רבי שמעון אליהו אליהו והא שור איהו מסטרא דדכיו וחמור איהו מסטרא דמסאבו דא איהו כלאים טב וביש. אבל חלב איהו מסטרא דדכיו ובשר מסטרא דדכיו. אמר ליה ודאי הכי הוא. אבל האי רזא אשתמודעא בקרא דא, תוצא הארץ נפש חיה למינה דאע\"ג דאינון מסטרא דדכיו כלהון אינון דכר ונוקבא. ואינון זוגין ומאן דנטיל ממה דלאו איהו מיניה ההוא בר דאתרכיב מתרווייהו עליה אתמר לא תבשל גדי בחלב אמו. אמר בוצינא קדישא בודאי כען איהו מלה בדוכתהא ודא איהו ברירא דמלה:", + "וביאור הענין, שהש\"י צוה מצוה בכל ראשית בעת שמשתנה מגבול לגבול ומצורה לצורה וממהות למהות בנקודה הראשיית צוה הש\"י בכל שער מצוה. בזריעה וחרישה מצות כלאים, ובקצירה לקט שכחה ופאה, בבכורות הפירות בכורים, בכניסה לבית מעשר, במרוח הכרי תרומה, בגלגול עיסה חלה [עיין תפארת יוסף פ' תבא ד\"ה והיה (ב')]:", + "והוא שבעת שנשתנה ההשפעה ממהות למהות, אז יכול האדם לשכוח שורש השפע שאינו כוחו ועוצם ידו, ולומר שכחו ועוצם ידו עשה לו חיל, וטבע מתנהג מעצמו. לכן צוה הש\"י מצוה בכל השתנות שע\"י המצוה יזכור האדם ששורש השפע הוא המאמר תדשא הארץ דשא עשב מזריע זרע עץ עושה פרי, וכל פעולת האדם בזריעה וחרישה הוא רק לעורר רצון ממאמר הזה שהש\"י חפץ בהוויית העולם:", + "אכן כל זה כשהאדם רוצה לקבל מהש\"י בהארת פנים באורח מישור. וזה רומז איסור כלאים, שהכלאים מונעים הכרת שורש השפע, שבכלאים נסתר הצורה הראשונה ונעלם יסוד ראשית הבריאה שאינו ניכר בו צורתו הראשונה ממאמרי הבריאה. וכן בכלאי בהמה, וכלאי בגדים ובשר בחלב, שבכלם הוא שאין בהם דרך אור ישר לשוב להכיר שורש מקורו. וזאת ההסתרה מונעת הגידול, שכמו שכל העבודות נכריות שהיה בימים הקדמונים שהיה כל העבודות כלאים ולבושיהם כלאים והקרבתם כלאים כמו שנתבאר בספרי הקדמונים. שיסוד עבודתם הוא שרצו להחזיק השפע לבלתי תוכל לשוב אף כשהם יתפשטו בזרם שטף חמדתם. אף שלא לרצון הש\"י, וכמדומים בדעתם שכאשר יעקשו וילבטו ארחות דרכם ויעקשו ויפתלתלו כל קבלתם ירויחו שבזה שיקלקלו ויפתלתלו שלא ישוב להכיר צורתו הראשונה, בזה יחזיקו בהטובה שלא תסוב מהם אף כשלא ילכו נכוחות. שהם דמו כשהטובה תשתנה מצורת הויתה הראשונה לא תכיר את יוצרה ולא תשמע לקולו, שאף אם ילך ויעשה בכח הטובה הזו היפך מרצון הש\"י לא תעזוב מקומה, מפני שנדמה להם שבזה ששינו מהות הטובה וצורתה השרשית היא כבר נעתקת ממקורה והם אוחזים בה בתקיפות ובחוצפא כלפי שמיא:", + "ובאמת אם האדם אוחז בהטובה ונדמה לו שהיא שלו ואינו רואה את הנותן אז הש\"י מוציא כח החיים מהטובה. ונפסק מקורה וממילא נפסדת.", + "וזה דאיתא בזוה\"ק קדושים (פו.) הנ\"ל שכל הברואים נבראו, כל דבר נברא משורש עליון שניתן בו, ולכן כל מין כשאדם מקבלו באורח מישור, יש בו כח לכללו בתוכו ולעורר כוחו העליון להכיר על ידו כבוד בוראו. וזה שנאמר הידעת חקות שמים איוב (לח), שהאדם יכול להכיר חקות שמים על ידי כוחות עולם הזה, שיכול להכיר בהם חקות שמים הנמצא בכל פרט. וכדאיתא (שם) כיון דנטלין ההוא חק כלהו אקרין חקות וכו'. ומסיק (שם) שאם האדם אינו מקבל כוחם באורח מישור ומחליף זינא בזינא ומיעל זינא בזינא אחרא בגין דאעקר לכל חילא וחילא מאתרייהו (ואכחיש פמליא של מעלה) ואכחיש פומבי דמלכא. כלאים מאי כלאים כמאן דיהיב אחרא בבי מטרא כמה דאת אמר ירמיה (לז) אל בית הכלא:", + "והוא כי מחמת תערובות שני כוחות הפכים כל אחד מתנגד לחבירו ומבטל כח שורשו שלא יוכל לשוב לראות שרשו, שכל כוחו הוא רק מחמת שתמיד שופע עליו כח מהש\"י, ועל ידי תערובתו הוא נכנס בהסתר כח הטבע ואינו יכול לעורר כח שורשו, וזה דאיתא (שם) בגין דלא למעבד מידי:", + "ואיתא (שם) כלאים מניעותא דמנע לכל אינון חילין מעבידתא דלהון כלאים ערבוביא דעביד ערבוביא בחילא דלעילא ואכחיש פומבי דמלכא, כמה דאתמר (ובג\"כ) ובגד כלאים שעטנז לא יעלה עליך תא חזי כתיב בראשית (ב) ומעץ הדעת טוב ורע לא תאכל ממנו וגו' והא אתמר דשני פקודיה דמלכא וכו'. והא תנינן בכלא בעי בר נש לאחזאה עובדא כגוונא דלעילא ולמעבד עובדא כמה דאצטריך ואי אשתני במלה אחרא איהו אנגיד עליה לשרייא ביה מלה אחרא דלא אצטריך. ות\"ח בשעתא דבר נש אחזי עובדא לתתא באורח מישר כמה דאצטריך נגדי ונפיק ושרייא עלוי רוח קדישא עלאה ובשעתא דאיהו אחזי עובדא לתתא באורחא עקימא דלית איהו ארח מישר. כדין נגיד ונפיק שרי עלוי רוח אחרא דלא אצטריך דסטי ליה לבר נש לסטר ביש. מאן משיך עליה ההוא רוחא הוי אומר ההוא עובדא דאחזי בסטר אחרא. היינו כפי מעשה האדם כן נקבע בו, ובאם עושה מעשים טובים מקבל כחו מאור פני מלך חיים וכן להיפוך. וכדאיתא בזוה\"ק משפטים (קכה:) תאנא במה זכו דניאל חנניה מישאל ועזריה דאשתזיבו מאינון נסיוני, אלא בגין דלא אסתאבו במיכלהון. אמר רבי יהודה כתיב דניאל (א) וישם דניאל אל לבו אשר לא יתגאל בפת בג המלך. ותאנא בסתימא דמתניתין מיכלא דהאי רשע בשרא בחלבא הוה. וגבינה עם בשרא בר מיכלין אחרנין ודא סליק ליה בפתוריה כל יומא ודניאל דאסתמר בהאי כד רמי יתיה לגובא דארייותא אשתלים בצולמא דמאריה ולא שני צולמיה לצולמא אחרא, ועל דא דחלי ארייותא מניה ולא חבלוהו. וההוא רשע בשעתא דמלכותא אתעדי מניה ועם חיות ברא הוה מדוריה וכו'. שהאדם נברא בצלם אלהים, ומאכלו תיקן לו הש\"י שיקבל מדומם וצומח וחי כפי רצון הש\"י, ואז יסייעו אותו לעבודת הש\"י שלא יאבד שורשו צורת האדם שהוא שורש הדעת וכח הבחירה למשול על יצרו:", + "וכן הוא סימני חיה ובהמה ועופות טהורים, כולם רומזים על לבושי כח בחירה. אינו דורס שאינו מקבל בעקשות. ומפריס פרסה היינו שעומד בטח כמו שכתיב תהלים (יח) תרחיב צעדי, שכל שהוא מקבל מחטיפה וגזל אינו בטוח בשלו [עיין מי השלוח ח\"א פר' שמיני בסמני עופות ובהמות]. וכן כתב הראב\"ד ז\"ל בהקדמתו לספר יצירה ובספר הקנה שחיות ועופות הדורסים הם כמו חיל המלך ושופטיו ושוטריו. יש מהם שמקבלים פרנסתם מאוצר המלך, ויש מהם שפרנסתם הוא רק מקנסים שנוטלים מהעוברים חוק וכמו שנתבאר במקומו. ואם האדם מקבל מכחות מעורבים מהפכים רחוקים מטרידים דעתו ובחירתו וימשך אחר חשכת ההסתר בכל עניניו וזהו שסר ממנו צלם אלהים. וזהו ענין כלאים וכלאי בהמה ובשר בחלב ושטענז ועריות כנ\"ל. וכמו שנתבאר במקומו, ועיין תקוני הזהר (תקון נו דף צ.) ממילא נמנע ממנו שפע חיים, וכן גם השפעות עולם הזה שנמשך אחר שורש השפע בחיים ואור.", + "אכן במקדש בבגדי כהונה ובציצית הותר כלאים, כדמסיק בזוה\"ק (קדשים פו:) כתיב דרשה צמר ופשתים דרשה מהו דרשה דבעיא ודריש על צמר ופשתים מאן דמחבר לון כחדא ואי תימא בציצית אמאי שרי הא אוקמוה, אבל התם הוא ההוא לבושא בתיקונוי באשלמת עובדא כדקא חזי ודא דרשה צמר ופשתים למעבד נוקמא במאן דמחבר לון כחדא. אבל אימתי שריא בשעתא דאיהו באשלמותא דכתיב ותעש בחפץ כפיה וציצית הא אוקימנא דהתם הוא בההוא כללא דשלימותא אשתכח. ולא עביד מידי וכו':", + "כתיב ולבש הכהן מדו בד ומכנסי בד יהיו על בשרו ובאבנט בד יחגור, אמאי אקרי בד יחידאי בגין דלא בעי לחברא להאי פשתים באחרא, ועל דא לא כתיב מדו פשתים אלא בד יחידאה וכהנא אמאי איהו בעי לאתחזאה בהאי, אלא אינון מאני בד בעי לאתחזאה בהו על מזבח העולה כד הוה מפני קוטרא (ס\"א קיטמא) דדשנא דעולה דהא עולה מסטרא דעכו\"ם והרהורא בישא קא אתיא ובגין כך בעי לאתחזאה בהו בלחודייהו ולא בערבוביא כמה דאמרן וכו'. כלומר שבתרומת הדשן אסור בבגדי זהב שהקפידה תורה שיהיה רק בבגדי לבן. ומסיים (שם) וכד עייל למקדשא אתר דשלימו אשתכח וכל אינון פולחני דשלימותא אף על גב דאתחברו לית לן בה כמה דאמרן בציצית בגין דתמן אשתכחי ואתחברו כל אינון זיינין דלעילא וכל אינון מארי (ס\"א מאני) מקדשא משתכחין ביה כמה זינין משניין דא מן דא וכלהו אתכלילו תמן כגוונא דלעילא:", + "והענין כמו שנתבאר לעיל, שמצד הש\"י נבראו כל הברואים ביושר. ואם היה האדם נגד הש\"י באורח מישר לא היה לפניו שום דבר איסור, וכדאיתא בגמ' נדה (סא:) על שעטנז אמר רב יוסף זאת אומרת מצות בטילות לעתיד לבוא, והוא כי הש\"י ברא את האדם ישר שיוכל לקבל מכל הברואים ויעלה אותם על ידו שיכלול אותם בנפשו ויעבוד בכחם את הש\"י. וכדאיתא בזוה\"ק בראשית (כב.) כד מטא לעלמא דפרודא אמר אומנא למארי בנינא נעשה אדם. והיינו שכל הברואים נקראים עלמא דפרודא, שכל אחד נברא ממדה פרטית והוא לבוש לפרט מדה ממדותיו של הקב\"ה. וכל מדה כשהיא נפרדת בפני עצמה כשמסתעפת להתלבש בלבושים רחוקים נעלם ממנה אור שורשה והדעת נסתר בהסתר עמוק, עד שבכוח המדה יכול לעשות מעשה שהוא הפך משורש המדה:", + "וכדאיתא כל המרחם על אכזרי סופו שנעשה אכזר על רחמני (קהלת על פסוק אל תהי צדיק הרבה), וכמו שאם ירחם האדם ולא יסלק המזיק מהעולם וכגון שירחם מלהרוג את הנחש אין אכזריות גדולה מזו:", + "וכן מצינו בעוף החסידה שאיתא בגמ' חולין (סג.) למה נקרא שמה חסידה שעושה חסידות עם חברותיה, ומכל מקום הוא עוף טמא, לפי שמתעקשת במדתה ועושה חסידות עם אכזרים בלא דעת [עיין בספר הק' בית יעקב בראשית פר' תולדות אות ל\"ה]:", + "וכלן לכל המדות צריכים להשתמש בדעת. להשתמש במדת החסד במקום הראוי ובמדת גבורה במקום הראוי, וכמו שנאמר בפרשת ראה (פרשה יג) אחר מצות החרם את עיר הנדחת נאמר למען ישוב ה' מחרון אפו ונתן לך רחמים ורחמך, מפני שמצוה הזאת נדמה כאכזריות, לכן אמרה תורה אדרבה מזה יבוא לאדם רחמנות בלבו שיתרחם במקום הראוי לרחם [עיין מי השלוח ח\"א פ' ראה ד\"ה ונתן], שגם המצוה הזאת לא תעשה מכח אכזריות רק מכח רחמנות, וממילא היא מלמדת רחמנות גדולה, שכל כך מרחם עליהם עד שמתגבר על מדותיו הטבעיים שנטבע באדם רחמנות הטבע, והוא מתגבר על זה להרוג אותם ולאבדם כדי להציל שאר ישראל. וכמו מי שעלה נימא ברגלו שאם לא יקטענה ימות, ומי שהוא בדעת אינו מרחם על הפרט במקום שיכול להזיק להכלל וממילא גם הפרט יוזק. אבל מי שהוא רחמני בטבע ולא בדעת ואינו מקטעה, הכי נוכל לחשוב זאת לרחמנות. ולכן מדה פרטית בלא דעת אין בה טובה. ולכן כל הברואים שהותרו לאדם יש בהם מדות הנוטות ללבושי כח בחירה:", + "אכן מצד שורש הבריאה, יכול האדם לקבל מכל הברואים ולהכליל אותם בנפשו ויכול להגביר על כחם ולעבוד בכחם את הש\"י, שהאדם הוא כלול מכל המדות כדאיתא בתיקוני הזהר (תקון סט דף קטז:) נעשה אדם ותהא כלולה מכל ספירן דכל י' ספירן יהיבו ביה כל חד חולקיה:", + "ובזה\"ק פנחס (רלח:) אמר לון קוב\"ה אומנותא חדא אית לי למעבד דיהא שותפא דכלנא אתחברו כלכו כחדא למעבד ביה כל אחד ואחד מחולקא דיליה ואנא אשתתף עמכון למיהב ליה מחולקא דילי והיינו נעשה אדם בצלמנו כדמותנו, אבל אחר שהאדם בקש חשבונות רבים ונסתר ממנו אור הדעת, אינו יכול לקבל מאלו הכחות שנקראים עלמא דפרודא. ולכן נאסרו אלו האסורים ומכחות המעורבים נאסרו לו הרבה ממינים המותרים גם כן כנ\"ל, שאלו מצמצמים שורש שפע החיים בהסתירם מן האדם אור השורש:", + "אכן מצינו בנפשות היקרים שנבנו דרך הסתרות וכחות מעורבים, אשר באלו העיד הש\"י שהם צריכים להבנות דרך כחות אלו. וכדאיתא בזוה\"ק תרומה (קכו:) רבי שמעון פתח מי זאת הנשקפה כמו שחר יפה כלבנה ברה כחמה איומה כנדגלות, מי זאת רזא דתרין עלמין מתחברן כחדא ודא הוא עולם ועולם, מי הא אוקימנא דרגא עלאה לעילא וכו'. זאת דרגא תתאה לתתא עלמא תתאה ותרווייהו תרין עלמין בחבורא חדא בקישורא חדא כחדא וכו'. איומה תקיפא על כלא לאגנא דהא כדין אית לה שלימו ותקיפו למעבד חילא ונטלא חילא מעלמא עלאה על ידא דיעקב שלימא דחבר לון כחדא חבר לון כחדא לעילא וחבר לון כחדא לתתא ומתמן נפקו תריסר שבטין קדישין כגוונא דלעילא. יעקב דהוה שלים אעיל רחימו בתרין עלמין כמה דאוקימנא. שאר בני נשא דעבדין כדין מגלין עריין לעילא ותתא גריס דבבו בתרין עלמין וגריס פרודא הה\"ד ואשה אל אחותה לא תקח לצרור דאתעבידו מרי דבבו דא לדא. ואי תימא ותקנא רחל באחותה הכי הוא ודאי וכו' קנאת סופרים אסגיאת חכמתא וכו':", + "והענין לפי שיעקב אבינו היה שלם בתכלית השלימות, ולכן לא קבל שום דבר בלבוש, רק כוון לשורש הבריאה, ששם אין שום ערבוביא, וכמו שביארנו שבשורש כל דבר הוא מלא טוב, ורק מצד האדם שאינו יכול לקבל כח הזה. וכן מצינו בדוד המלך ע\"ה שבנינו היה בדרך שנראה לתערובות ואורח יבום. וכדאיתא בזוה\"ק משפטים (קג:) השתא אית להדרא ולעיינא על אתר חד רב ועלאה דהוה בעלמא וגזעא ושרשא דקשוט ואיהו עובד אבי ישי ואבי דוד דהא אתמר דאתרון הוה היך נפיק שרשא דקשוט מגו אתר דא אלא עובד אתתקן בתיקונא עלאה ואהדר שרשא דאילנא דקא איתהפיך על תיקוני ואיסתלק ביה ואתקן כדקא יאות ועל דא אקרי עובד מה דלא זכו שאר בני עלמא וכו'. קום סבא אסתליק בסליקו עובד דא אתתקן אפיק מגו חקל בישא דגובין בישין אתא ישי בריה ואתקין ואעדר אילנא ועובד דא רזא דרזין ולא ידענא אי אימא וכו' בדא ידיעתן כל שאר בני גלגולא עובד אילנא אתקין וכו' ובכלא נפיק אילנא מסטרא דרע ואתדביק לבתר בסטרא דטוב. בקדמיתא ויהי ער בכור יהודה רע אונן אוף הכי מחלון אוף הכי וכו'. ושם (בדף קד.) בענין יהודה אתה יודוך אחיך וכו' בועז אתחזי דהוה ביה שנויא כד אוליד לעובד דהא עובד בשנויא הוא לאו הכי אבצן הוא בועז הוא אבא קדמאה דלא עביד שנויא וכו' מאן ההוא תקיף כאריה וכליתא ביה הוה בגין דלא להוי שנויא ביה בדור ואתהדר מלה לעקרא קדמאה בגין דיהא כלא מאבא חדא ושלשלא חדא וכלא חד ולא הוה ביה שנויא בגלגולא בזרעא דדוד ועל דא אתא מרישא ועד סופא בלא שנויא כלל וכו'.", + "ומבאר שם כל הענין. שאעפ\"י שנדמה שכל בנין מלכות בית דוד היה ברזא דיבום וגלגול, אכן בזרעא דיהודה ומלכות בית דוד מעיד הש\"י שאין בהם שום גלגול עקום באורח יבום, שאורח יבום הוא שהוא על ידי מכשול שאינו מתברר בשעתו ורק שחוזר להיטיב על ידי שנבנה בנין חדש, וכדאיתא בזוה\"ק פנחס (ריג.) בענין יבום צדיק שאינו גמור דבני בנין באחסנתא אחרא חפר בה בירין ואעדר הא אתקין אבני יסודא כמלקדמין ואעיל בה ולא ידע אי אשתאר דיליה מסטרא דיליה טב וצדיק אקרי ומסטרא דההוא אחסנתא לאו הכי לבר נש דבני בנינין שפירין יאן למחזי אסתכל ביסודא וחמי ליה שקיע עקימא מכל סטרין הא בנינא לאו שלים עד דסתר ליה ואתקין ליה כמלקדמין מסטרא דההוא בנינא דיליה אשתכח טב ושפיר מסטרא דיסודא ביש ועקום וכו'. ושם (בדף רטז.) לאילנא דאתנטע באתר דלא עביד איבא מה עביד עקר ליה ונטעיה באתר אחרא וכו' כצפור נודדת מן קנה וגו' גם צפור מצאה בית היינו יבמה וכו'. ושם (בדף רטז.) אוף הכי איוב בן יבמה הוה, ובזוה\"ק קרח (קעז:) מי פקד עליו ארצה דא הוא אחוה דפריק ליה. אבל בזרעא דיהודה מעיד הש\"י שאין בהם שום שנויא כלל. וזה שמתחיל בזוה\"ק קדושים (פו.) הנ\"ל על ענין כלאים בענין יעקב אבינו ודוד המלך ע\"ה שבהם אין שום כלאים ואורח יבום ואין שום תערובות פועל עירבוב כלל, שאף שנדמה שבנין הנבנה מהם הוא באורח יבום, ונדמה שיש בו תערובת ח\"ו מזווגים שנדמה שאינם באורח מישור, מכל מקום כיון שנפשם הוא מזוכך מאד, מתגברים תמיד שמהפכים גם ההפך לטוב, שהם מנקודה השרשיית ובהשורש אין שום איסור. וכדאיתא בזוה\"ק שהובא לעיל על יעקב אבינו ששאר בני נשא דעבדין כדין מגלין עריין, ויעקב נשא שתי אחיות שהוא כגוונא דלעילא, שכחו נמשך מלמעלה מכל התחלקות המדות,ושם אין שום מדה מתנגדת לחברתה, ששם שופע אור הדעת לכל המדות. וכן מלכות בית דוד שכפי ראות עין נראה שנבנה באורח גלגול ויבום ונבנה באחסנתא דלא דיליה. אכן בזה המקום מברר הש\"י שממנו יצאו הדברים כבושים ואינו באורח יבום:", + "וזה דאיתא בתיקוני הזהר (תיקון סט דף צט.) לעילא לית ערוה ובאתר דא אמר לא תדמה ליוצרך לתתא בר מאתריה לא תקרבו לגלות. ובתיקון נ\"ו (דף צ:) אבל לעילא לית ערוה לית קיצוץ ופירוד ובגין דא (לית לך לדמה ליוצרך דתימא הכי דלעילא) אית יחודא באח ואחות בבן ובבת באם עם בן אם כן לית לך לדמה ליוצרך. וכנגד זה הם שתי המצות שאין בהם כלאים בבגדי כהונה במקדש ובציצית, ודוד המלך ע\"ה רומז לתכלת שבמקדש שאין בו כלאים, שהמקדש רומז למלכות שמים ובזמן שבית המקדש על מכונו והכהנים עובדים, אז מאירה אור מלכות שמים סיהרא קדישא, ואז כל מדות מתאחדים ואינם מתנגדים ואינם הפכים זה מזה, לכן אין שם הסתר הכלאים, והבית היה באמצעיתו של עולם ובנקודה האמצעית אין שום דבר מתנגד לחבירו, כמו שנתבאר לעיל שבשורש הכל הוא אחד, וכל שורש האיסור ניתן כחו לעובדי השי\"ת ככחל שהוא שורש בשר בחלב וכבד שהוא שורש זכרותא דדמא, ולעובדי ה' ניתן המקור מכל הכחות:", + "וציצית רומז ליעקב אבינו ע\"ה כי מדת יעקב אבינו ע\"ה הוא זעיר אפין שהוא כולל כל המדות שבכל הקצוות. וציצית הם בארבע כנפות ורומזים להקצוות אורך ורוחב, וכדאיתא בזוה\"ק שלח (קעה:) מכנף הארץ זמירות שמענו וגו' מכנף הארץ דא כנף דציצית דאיהו כנף הארץ וכו' שמקור הציצית הם מחכמה שהוא שורש הכולל מדת ההפכים במקום שהם מרוחקים ביותר, ואף אחר תכלית ההתרחקות שם מתגלה אור הש\"י ולכן אין בהם כלאים, שמקורם הם מחכמה ומתפשטים עד תכלית המדרגות, ואף הציצית עצמם כשהם בצמר עצמו בלא כלאים גם כן יש בהם שורש מדות השני הפכים, כדאיתא בתיקוני הזהר (תיקון כא נה:) ואיהי תכלת שבציצית איהי סוד היבום, ואיתא בזוה\"ק פנחס (רנז.) חוור מימינא ותכלת משמאלא והיינו שאפילו בצמר עצמו גם כן יש שורש ההפכים, כי ימינא ושמאלא הם שני הפכים:", + "אכן בציצית כוללים כל המדות שבכל הקצוות, כדאיתא בזוה\"ק שלח (קעה:) פקודא דא מצות ציצית כליל תכלת ולבן דינא ורחמי בנורא אשא חוורא לא אכיל תכלא אכיל ושצי ותאכל העולה חוור מימינא תכלת משמאלא. עמודא דאמצעיתא יחוד בין תרווייהו ירוק ובגין דא אוקמוה מארי מתני' מאימתי קורין את שמע בשחרית משיכיר בין תכלת ללבן ובגין דא תקינו פרשת ציצית למקרי לה ביחודא ע\"כ:", + "והיינו שהציצית כוללים מדת ההפכים, ועמודא דאמצעיתא מיחדם לכן אין בהם כלאים ואורח יבום, והם רחמים גמורים, כנתבאר שמחמת שבציצית ממוזג תכלת ולבן ולכן עמודא דאמצעיתא מיחדם שיהיו רחמים גמורים:", + "שציצית רומזים לשני ענינים. הלבן רומז שהכל הוא מרצון הפשוט הקדום כקדמותו ושם הכל הוא לטובה, שמצד הש\"י אין שום רע בעולם. והמתחבר לרצון הפשוט לא יאונה אליו רעה ומתחבר רק להטוב שבכל דבר בפנימיותו:", + "והתכלת רומז שכח ההיפוך גם כן נברא מהש\"י, אף כשהוא בלבוש האחרון. וכדאיתא בזה\"ק פנחס (רלח:) וצדיק דרכיב עליה קשיר ליה בקשירו דרצועין דתפילין וכו' וביה רכיב אליהו וסליק לשמיא הה\"ד מלכים (ב' ב) ויעל אליהו בסערה השמימה וביה ויען ה' את איוב מן הסערה איוב (לח), היינו שסערה הוא היותר מרוחק מכל הקליפות כדכתיב יחזקאל (א') והנה רוח סערה באה מן הצפון, וכדאיתא בזוה\"ק ויקהל (קג:) ואמאי אקרי סערה דסעיר כלא עילא ותתא וכו' ושם עלה אליהו השמימה כדאיתא בזוה\"ק ויקהל (קצז:) דמשה אתלביש בעננא וכו' ואליהו אתלבש בסערה וכו':", + "ומשם הוציא אליהו כח להתגבר על כל כח ולעלות השמים. וכמו שמוכח שהוכרח תחלה לעבור את הירדן, שבארץ ישראל לא היה לו כח להתעלות כל כך, ורק מעבר הירדן היה לו כח להתגבר ולהפוך ההסתר היותר רחוק להתעלות בו, וזה רומז שעלה בסערה:", + "וכדאיתא בזהר חדש רות (ענין ג') לפיכך השיבו מן הסערה רבנן אמרי סערה של שטן שהסעיר גופו של איוב ומנלן דאקרי סערה דכתיב רוח סערה עושה דברו ואין לו רשות לעשות שום דבר אלא במאמרו של הקב\"ה, רבי בון אומר כתיב בשין אשר בשערה ישופני וכתיב בסמך דכתיב מן הסערה כתיב הכא אשר בשערה וכתיב התם לשעירים אשר הם זונים אחריהם וכו', והא כתיב ויעל אליהו בסערה השמים וכו'. ומבאר שם שכפף הקב\"ה את רוח הסערה והכריח אותו תחת רגליו של אליהו וכו', כיון שנגלה הקב\"ה לאיוב בההוא סערה נגלה אליו דכתיב מנ הסערה הנון כפופה ולא פשוטה כפף הקב\"ה אותו כנחש הולך על גחון:", + "ובלקוטי תורה לרבינו חיים וויטאל זללה\"ה איוב (לח) ויען ה' את איוב מנ הסערה מנ כתיב בנון כפופה, שהראהו הקב\"ה לאיוב שהוא יתברך שליט על הנחש ורוח סערה עושה דברו, ולא כמו שאמר אשר בשערה ישופני אלא שהנחש כפוף תחתיו יתברך בסוד וענן אבק רגליו:", + "וזה רומז ביותר לתכלת שהוא רומז לשערות אוכמין והעיר בזה האריז\"ל בעץ החיים (שער החשמל פרק ג') וזה לשונו שם: אך נראה לפענ\"ד כי הנה הם שני לבושים לבד אחד הוא העור ואחד הוא השערות בסוד אדרת שער ובזה תבין איך הקליפות יונקים מהשערות ונקרא סערה על שמם וכנגדן יש שני לבושים אחרים של מצוה אחד של תפילין בסוד עור ואחד של ציצית בסוד החוטין דמיון לשערות. אמנם אלו הם הלבושים של האדם בעולם הבא כי היא כסותה ציצית היא שמלתו לעורו חלק הפנימי של העור והם התפילין:", + "וזה הוא הענין שיתבאר בזה הזוה\"ק תרומה (קמט:) על פי באור האריז\"ל במעלת התכלת שבציצית, שקדושתו מבריח כל המקטרגים המונעים את שפע הטובה, ומקדושתו יתעורר להוריד שפע טובה וברכה ושמירה:", + "שהאריז\"ל בביאור ספרא דצניעותא (דפוס קאריץ דף קיא:) על מאמר זוה\"ק תרומה (קמט:) וזה לשונו שם: ואיתא בזוה\"ק הנ\"ל תכלת דא ביומא תנינא אצטבע בשני גוונין סומק ואוכם ותכלת. סומק איהו דיליה מיומא תנינא ממש כעין גוון אשא ודא איהו אלהים וירית גוון דדהבא דכלא גוונא חדא תכלתא נפיק מגו ההוא גוון סומק וכד נחית לתתא אתרחק גוון סומק ועאל גו ההוא אתר דאיהו ימא ואצטבע גוון תכלא ההוא סומקא עייל גו ימא ואתחליש גוון דיליה ואתהדר תכלא ודא איהו אלהים אבל לאו איהו תקיפא כדקמאה. אוכם גוון דא נפיק מהתוכא דסומקא כד אתהתך ואתחלש לתתא בהתוכא דזוהמא ונחית לתתא ונפיק מההוא זוהמא גוון סומק מזומהא תקיפא ומגו זוהמא תקיפא אתהדר לאודם וכלא מההוא סומקא קדמאה אתהתך וכל דא אתברי בשני והאי אקרי אלהים אחרים האי אוכם איהו חשיך יתיר דלא אתחזי גוון דיליה מגו חשוכא. בוצינא קדישא הכי אמר דהאי גוון אוכם חשוך באן אתר אצטבע, אלא כד ההוא סומקא אתהתך בגו ההוא תכלא ואתערבו גוונין אתהתך התוכא דזוהמא לגו תהומי ואתעביד מתמן רפש וטיט כד\"א ויגרשו מימיו רפש וטיט ומגו ההוא טינא דתהומי נפיק ההוא חשיך דאיהו אוכם ולא אוכם אלא שחשיך יתיר הה\"ד וחשך על פני תהום, אמאי אקרי חשך בגין דגוון דיליה חשיך ואחשיך אנפי בריין ודא איהו סומק ואוכם בגין דא לא כתיב בשני כי טוב:", + "והאריז\"ל מתחיל שם בזה הלשון: אל יפתוך רמי הקומה קרואי השאול, האומרים כי שם במקום הנאצלים העליונים יש מראות וגוונים עבר על נפשם המים הזדונים דברו דברים לא כן על אדוני האדונים, כי אין שם לא מראה ולא גוון, רואה ואינו נראה המתגאה על גאה, הן אמת כי שורשם הוא למעלה והיו תוצאותיו הימה, כי שם נגלה את אשר כבר עשהו השרשים העליונים, כי כח הגוונים שהם לובן ואודם ירוק ושחור וזולתו שם דרכי הכחות כלם ונגלו מהארץ העליונה מאותן ארזים אשר נטעו בה לעשות ענף ולשאת פרי והוציא האי אפריון בגוון דידהו, וכדאיתא בפרשת תרומה, ואלו הנטיעות הם הנקראים עובדא דבראשית והם ששת ימי בראשית ויום שני שהוא גוון סומק כדמסיק הוא שורש כל השלש גוונין שהם סומק ותכלת ואוכם והם דינא קשיא גבורה, דינא רפיא מלכות, דינא מסאבא הקליפות, ואלו השלשה גוונים באצילות הם בכח ולא נתגלו עד הבריאה יום שני, וזה פירוש תכלת דא ביומא תנינא אצטבע וכו', ר\"ל תכלת שהוא המלכות לא נתגלה צבעו, שהיה בכח עד יום שני, ששם נתגלה גוון הגבורה שהוא אדום וגוון המלכות שהיא תכלת:", + "והאריז\"ל מבאר שם בארוכה כל שורש ענין תכלת בכל פרטיו, ונעתיק כאן שורש הדברים הנצרכים לענין זה וביאוריהם שמבאר שם, שאף שכל הענינים יוצאים משורש העליון מעתיקא קדישא, ושם אין שום מדת הדין, כמו שכתיב ואין אלהים עמדי, וגם מדת הרחמים כמסתתר בלבושים רבים ומתרחק משורשו ויורד למטה גם כן נעשה ממנו מדת הדין, א\"כ מה ההפרש בין ענין ששורשו מגבורות ובין ענין ששורשו מרחמים, אכן דבר ששורשו מרחמים אינו רק מתלבש בגבורות ודבר ששורשו מגבורות אף שבשורש העליון הכל רחמים,אכן כשירד למטה נעשה ממנו עצמו דינים:", + "והיינו שההפרש הוא בראשית מקום התגלות במערכת ההנהגה הסדורה שנקראת בזוה\"ק זעיר אנפין, שהיא מערכת מדותיו של הקב\"ה כמו שסידרם דוד המלך ע\"ה לך ה' הגדולה והגבורה והתפארת וגו', ומשם ולמטה מה שנתגלה בראשונה במדת החסד זה יצא לפועל לגמור קביעות הנהגתו והתגלותו בגמר תשלום הפעולה שהוא מדת מלכות שמים שמוסתרת בהנהגה הטבעיית יצא לפועל במדת החסד, וכן מה שנתגלה בראשית התגלות במערכת המדות במדת הגבורה כן יצא לפועל בתכלית הגמר כמו שסיים דוד המלך ע\"ה לך ה' הממלכה שבזאת המדה ישלים גמר הפעולה, וכדאיתא בתקוני הזהר שהובא במאמרנו פתיל תכלת (פרט השמיני קונטרס שער התשובה ע' קס\"ג) מתיקוני הזהר (תיקון יט דף מא:) כד האי אבנא בעאת למעבד דינא בעמלק או בסטרין אחרנין וכן בחייבין נטלא מגבורה ואתכלילן בה כולהו ספיראן ואתקריאו בה כלהו גבורות וכד בעאת למעבד חנא וחסדא בעלמא נטלא מחסד וכלהו ספיראן אתכלילו בה ואתקריאו חסדים וכו', שכל המדות יוצאים לאור במדת מלכות שמים ולכן דבר ששורשו מרחמים אף שמתלבש בגבורות מכל מקום בצאת הענין לאור במדת מלכות שמים נתגלה הרחמים:", + "ומבאר שם שראשית התגלות מראה התכלת היה ביום שני, שתחלה היה בכח ולא נתגלה עד יום שני בבריאה שהוא גוון הגבורה שהוא אדום וגוון המלכות שהוא תכלת וגוון הקליפות שהוא שחור:", + "ושם מבאר שיש ג' חלוקות במדת מלכות [בענין הגוונים] סיהרא ימא ותכלת והקליפות נקראו מצולות ים והם אצילות בריאה יצירה עשיה ומסטרא דאצילות היא סיהרא קדישא והיא שוה לשמש ואין לה לא חסרון ולא עניות ולא פגימה והיא נקראת תאומתו שוה לו וכו':", + "ובבריאה נקראת תכלת שהוא גוון תכלת היינו מראה הראשון קרוב ללבן,וזה נקרא כסא דין ים המלח ברית מלח עולם והוא ברית קודש וים אינון דרגין היוצאים על ידו והוא המולחם שלא יסריחו והוא ממולח טהור קודש והוא המקום הנקרא יראה ואין להשבית מלח זה מפני הקליפות הסמוכים שם. ומבריאה הוא דאמרינן דלית לה מגרמה כלום וכו' וזה שאמר בזוה\"ק וישלח (קסח.) דוד לית ליה אלא ע' שנין, ועל זה מביא מאמר הזוה\"ק שלח (קסג:) ובהאי ימא דילה גו שבעין שנין נפקא נונא חדא והיינו חלזון וכו' ויראה בושא הקרובה להם וזה הנקרא יצירה וכו' ותכלת הנמצא בחלזון הוא בים כנרת והוא בחלק זבולון (שהוא ירכא שמאלא) [ענין זבולון שהוא ירכא שמאלא איתא בנוסחא אחת בזוה\"ק משפטים (קד:) אכן מכל המקומות שנזכר בזוה\"ק משפטים (שם) בנוסחא אחרת ובזוה\"ק בשלח (מח:) מוכח שזבולון הוא אתפשטותא דירכא ימינא מיששכר] ובה היה אוחז דוד המלך ע\"ה והיה הכנור מנגן מאליו, ולפיכך היה דוד אדמוני בסוד הדין שהוא הוד, וממנו יוצא גוון תכלת לבל יזונו כחות הלבושים הרחוקים קליפת הפרי ממקום גבוה כי אם מגוון הקרוב להם וכו', ולכן אין שולטין במקום הקודש. ובמלכות היצירה הוא גוון תכלת, וזה דאיתא בזוה\"ק תרומה (הנ\"ל) ההוא סומקא עייל לגו ימא שהם דרגין קדישין דילה ואתחלש גוון דילה ואתהדר תכלא [שביצירה מראיה סומק]:", + "ובעשיה אתהדר תכלת לאוכם כדאיתא בזוה\"ק תרומה (הנ\"ל) צבע אוכם דאתעביד מהתוכא דסומקא כד אתהתך ואתחלש לתתא:", + "אכן כשהיא מקבלת ממקורה מחכמה אז אתהדר לגוון תכלת ומבטל גוון האוכם ואז מבריח כל הקטרוגים:", + "כי כל הגוונים הנזכרים מה שהוא יותר נוטה לחושך היינו שיש בו הגבלה והסתרה, זה יותר רומז להסתר האור, וכל הנוטה ללבן יותר מורה על אור שהוא חסד ורחמים. ובאמת איתא על דוד המלך ע\"ה שהיה אדמוני, איתא במדרש רבה תולדות (ס\"ג) כיון שראה שמואל את דוד אדמוני אמר שמא שופך דמים הוא כעשו והראה לו הקב\"ה שזה בסנהדרין הורג והיינו אף שנראה כאכזריות הוא מלא רחמים שהוא רק לדחות הרע מהטוב. ובזוה\"ק שמיני (מ:) מלך במשפט יעמיד ארץ דא יעקב וכו' ואיש תרומות יהרסנה דא עשו וכו' ואי תימא הא דוד מלכא איש תרומה הוה אלא ברחמי וכו' חסדי דוד הנאמנים כמה דאתדבק בהאי אתדבק בהאי. תא חזי כל יומוי דדוד מלכא הוה משתדל דהאי תרומה יתקשר במשפט ויזדווגון כחדא:", + "וזה מורה תכלת שבציצית ובבגדי כהונה שהוא חלק יעקב ודוד, וזה מורה שפע ברכה ועשירות כדאיתא בתיקוני הזהר (תקון ע' דף קכו:) ואית בר נש דגוון דיליה תכלת דאיהו דומה לרקיע כמה דאוקמוה מארי מתניתין תכלת דומה לים וים דומה לרקיע ורקיע דומה לכסא הכבוד וכו', ומסיק שם דבתלת גוונין אלין אתאחדת שכינתא נגד תלת אשות הנזכרים בתלת צלותין דתקינו תלת אבהן. בימינא דאיהו אש דלא שורף דתמן חכמה וכו', שרומז לתפלת שחרית. גוון תנינא דאתאחד בצלותא דמנחה ביה סלקא ברתא לגבי שמאלא דתמן ה' עלאה ובה הרוצה להעשיר יצפין ובגין דאתתא מתמן אמרו מארי מתניתין אוקירו לנשייכו כי היכי דתתעתרון בגין דמצפון אינון ומצפון זהב יאתה וכו' דא גוון תכלת דאיהו אחיד בצלותא דערבית וביה סלקא שכינתא לגבי עמודא דאמצעיתא וכדמסיק שם דבק\"ש אשתמודע בין תכלת ללבן וכמו שנזכר (בתיקון כא דף מט:) דתכלת דמצוה הוא דומה לכורסייא יקרא דבזמנין דלא נהיר בה אור ונר מצוה כתיב אלביש שמים קדרות אבל בתכלת דמצוה נהיר בה אור כסא הכבוד:", + "והיינו שבתכלת יש תכלת המכלה מצד שדוחה הרע, ויש המשפיע כל טוב וחסד. וכדאיתא בזוה\"ק תרומה (קלט.) תכלת דא איהו כרסייא דכתיב ביה כמראה אבן ספיר דמות כסא וכתיב ונוגה לו סביב בגין דביה עבדין כריכן לציצית, ובזוה\"ק (שם קלה.) ותכלת דא פסח שולטני דמהימנותא רזא דגוונא תכלא ובגין דהיא תכלא לא שלטא עד דשיצאת וקטילת כל בוכרא דמצראי וכו'. ובתיקונים (תיקון כא דף נו.) פסח מסטרא דימינא. הרי שתכלת הוא רחמים מסטרא דימינא רזא דפסח ורק שיש בה גם דינין מסטרא דכסא דין, והיינו כמו שבדברי האריז\"ל מבואר שם כי כל הצמצומים שנרמזו בתכלת אינם אלא בגוון צבע התכלת. אכן במצות ציצית מעוררים לתקן הכל שיהיה הצמצום לכלות כל המקטריגים ולהשפיע שפע וברכה לעובדי ה' ולמקיימי מצותיו, שמבואר שם בראש דבריו, שבאמת נזכר בזוה\"ק תרומה (דף קלח: קלט.) שלא כל מיני תכלת הם ענין אחד, שבתכלת יש ענינים שונים, אך על תכלת שבציצית נזכר שהם רחמים גמורים דאיתא שם ותכלת דא איהו תכלת דציצית תכלת דא איהו כורסייא רזא דתפלה דיד תכלת דא איהו כורסייא דדיינין ביה דיני נפשות בגין דאית כורסייא דדנין ביה דיני ממונות ואית כורסייא דדנין ביה דיני נפשות:", + "והנה התכלת דציצית הנזכר (שם) הוא רחמים גמורים, כדאיתא בתקוני הזהר (תקון כא מט:) יותרת הכבד כללא דכלהו תכלת חשוך ותכלת דציצית מצוה ותכלת לית בסטרא אחרא בגין דדומה לכורסייא יקרא. תכלת איהו כורסייא רזא דתפלה דיד מבואר בתיקוני הזהר תיקונים אחרונים (תקון ה' קמב:) וזרחה לכם יראי שמי שמש צדקה ומרפא בכנפיה, מאי צדקה צלותא, ומרפא בכנפיה כנפי מצוה דאינון תפלין כנפי יונה וכנפי מצות ציצית וברעיא מהימנא תצא (רעח.) תפלה לעני כי יעטוף בעטיפת ציצית תפלה דיד איהו ואליו הוא נושא את נפשו. וצדקה קאי על תפלה דיד כדאיתא בזוה\"ק בחקותי (קיג:) תפלה לעני דא תפלה של יד ואוקימנא ומאן דיהיב צדקה למסכנא הוא עביד לעילא שמא קדישא שלים כדקא יאות. תכלת דא כורסייא דדנין ביה דיני נפשות מבואר בזוה\"ק תרומה (קנב.) תכלת כרסייא דדינא איהו וכד איהו קיימא בגוונא דא כדין איהו כרסייא למידן דיני נפשאין. וכרסייא דדנין ביה דיני ממונות מבואר בתקוני הזהר תיקונים אחרונים (תיקון ה קמג.) ומבאר שם שכנפי מצוה מגינים על כל הדינים בין דיני ממונות בין דיני נפשות:", + "וכן בזוה\"ק תרומה הנ\"ל (קנב:) בשעתא דכרובים מהדרן אנפייהו דא עם דא ומסתכלין אנפין באנפין וכו' כדין כל גוונין מתתקנן ואתהפך גוון תכלא לגוון אחרא וכו' ועל דא בהפוכא דגוונין אתהפך מדינא לרחמי וכו' כמה דמסדרין ישראל תקונייהו לגבי קוב\"ה הכי קיימא כלא והכי אתסדר וכו':", + "וכן נזכר (שם) שהתכלת דוחה כל הדינים, וכדאיתא בזוה\"ק שלח ברע\"מ (קעה.) גם כן שדוחה כל הדינים, ובזוה\"ק בהעלותך (קנ.) שתכלת דמצוה גורם כל השפעות:", + "ובספר הבהיר (סימן מב) וכלם נשלמו בל\"ב נתיבות מסור ללב וכו' והיינו דכתיב ויתרון ארץ בכל היא ומאי יתרון מקום יתרון שמשם נחצב הארץ והוא יתרון ממה שהיא ומאי ניהו יתרון כל דבר שבעולם כשאנשי העולם ראוים לקחת ממנו מזונם אז הוא יתרון ומאי ניהו ארץ שנחצב ממנה הכל, ונחצב ממנה שמים והוא כסאו של הקב\"ה והוא אבן יקרה והוא ים החכמה וכנגדה תכלת בציצית דאמר רבי מאיר מה נשתנה תכלת מכל מיני צבעונים וכו':", + "וזהו שאיתא בתיקוני הזהר שהובא לעיל (תקון כא דף מט:) כבד אשא סומקא מרה אשא ירוקא טחול אשא אוכמא יותרת הכבד כללא דכולהו תכלת חשוך. ותכלת דציצית מצוה ותכלת לית בסטרא אחרא בגין דאיהו דומה לכורסייא יקרא. והיינו שתכלת שבציצית מצוה זה הגוון אינו בסטרא אחרא שזה דומה לכסא הכבוד. וכדאיתא בירושלמי ברכות (פרק א הל' ב) משיכיר בין תכלת שבה ללבן שבה דקאי על ציצית שאז היא זמן קריאת שמע שכשמתעורר מצות ציצית שיש בה תכלת ולבן מתמזגין, יוצא מהם עונש לעוברים על המצות ושפע למקיימי מצות:", + "וזהו כשמאיר אור המצוה בהתכלת לית הוא בסטרא אחרא כלל, כי בציצית שם הוא תכלת ולבן ממוזג וגם התכלת מצד הרחמים שבו הוא כלו רחמים לישראל, וכדאיתא בזה\"ק פ' צו ברעיא מהימנא (דף לג.) תלת אישין אית בשרגא אשא חוורא ואשא אוכמא ואשא תכלתא לקבל תורה נביאים וכתובים לקבל כהן לוי וישראל ותכלת איהי שכינתא קריבא לון ואיהי אחיזא בעיינין בכנפי מצוה דאתמר בהון ועשו להם ציצית, וכדמסיק שם, שמצד כנפי מצוה מתעורר כל הרחמים לישראל, אפילו למי שאינו חוזר בתשובה עד סוף כל ימי חייתו ג\"כ מעורר רחמים עליו:", + "ובאמת גם המראה עצמה של תכלת הציצית הוא מרומז למדת הרחמים, שתכלת נקרא האמצעי מן השחרות אל הלובן וגם העמוק עד מראה השחרות נקרא תכלת בזה\"ק וגם הרמב\"ם ז\"ל קורא לשחור תכלת. והשחור הוא רומז לדין והירוק הוא רחמים כדאיתא בזה\"ק ברע\"מ פנחס (דף רנז.) פקודא שביעאה מצות ציצית כליל תכלת ולבן דינא ורחמי בנורא אשא חוורא לא אכיל תכלא אכיל ושצי ותאכל את העולה חוורן מימינא תכלת משמאלא עמודא דאמציעותא יחוד בין תרווייהו ירוק:", + "הרי שמראה ירוק הוא רומז לעמודא דאמציעותא שהוא מדת הרחמים. וכל שכן העשוי למצות ציצית שכלול חסד מהלבן ורחמים מהירוק:", + "וכן נקרא תכלת דציצית במס' סנהדרין (דף כא.) רחמים שמציל מכל הדינים, זוג בא מרקת ובידם דברים הנעשים בלוז ומאי ניהו תכלת, ובזכות הרחמים ובזכותם יצאו בשלום:", + "ובספר טעמי מצות להגאון הרדב\"ז זללה\"ה הנקרא מצודת דוד (מצוה פ\"ד) בטעם שאין התכלת מעכב את הלבן, כי התכלת אינו אלא לראיה ולעדות ברורה שהוא תכלית הכל. והענין כי מדת מלכות שמים לית לה מגרמה כלום. והיא רק התכללות כל המדות ביחד, וממילא כשיש כלל הספירות הרי מדת המלכות ממילא עמהם. אכן לפי זה גם הלבן אינו מעכב את התכלת ג\"כ מהאי טעמא שכיון שבתכלת כלול הכל. ובאמת שורש דבריו הקדושים הם לקוחים מדברי הקנה ז\"ל בענין ציצית, ושם מבואר להדיא שמשום טעם הזה גם הלבן אינו מעכב את התכלת ושם מבאר בדבריו והלבן והתכלת, רומזים רחמים ודין ובהתמזגות הציצית לבן ותכלת גובר הרחמים על הדין:", + "ומסיים שם בדבריו הקדושים, ואם תשאל כיון שמצוה רבה וגדולה כל כך ורומזת ענינים נפלאים, אמאי לא חייבה הכתוב בה עכ\"פ דומיא דתפלין שיתחייב לעשות ארבע כנפות [ואם לא עשה עבר על עשה], יש לומר כדי לתת שכר כפול ומכופל למי שקונה בגד של ארבע כנפות ומטיל בו ציצית, דחשבינן ליה כאלו קיים שתי עשה. וע\"ד הסוד, בזמן שיש שם ארבע כנפות שהם הכחות העליונים אשר היא חפצה בהם תמיד, אז אם לא יחברו שם מצות התכלת אז היא מקפדת ואכלה את הכל. וכן רמזו רז\"ל על עון נדב ואביהוא דשבקוהו לבר, וזה מאמרם נכנסו בלא בר כלומר בלא רשות וכיון שראתה שמחת יום השמיני וכלה לא נכנסה לחופה, מיד ותצא אש מלפני ה' ותאכל אותם, ולכן בא הצווי ואל יבא בכל עת את הקודש בזאת יבא אהרן, וכבר ידענו פי' מלת זאת [פירוש שהיא מלכות שמים המרומז בתכלת] אבל בזמן שאין שם ארבע כנפות ליכא קפידא כולי האי וכו':", + "ובפרדס להרב מ' משה קורדובירו זללה\"ה שער הגוונין (פ\"ב), והגוון החמישי הוא כענין תכלת שבציצית והוא הנותן אור בארבע גוונין שזכרתי והוא בבת עינו של אדם ממש. ומסיים שם ואפשר לומר בזה שכאשר בתכלת יתערב הירוק כחלמון ביצה או כמוריקא יתהוה ממנו הירוק כעשב וכו'. ומסיים שם שזה הגוון הוא קובץ החכמה והגדולה והגבורה והתפארת ורומז לעמודא דאמצעיתא. וזה ממש גוון התכלת שכשר לציצית. וזה מאמרו שם בפרק ד'. שבזה\"ק תרומה איתא שכל הגוונין מיוחסים לתכלת, ששחור מורה בעת פגימת הירח ועל תכלת שבציצית קאי מאמר זה\"ק (שם) וכד נוגה לו אתהדר לגוון ירוק, ומפורש שזה גוון האינ\"ד בלעז ושמו אזי\"ל וזה הוא מראה התכלת שלנו, שהוא כמראה אבן ספיר, כדאיתא בזוה\"ק פנחס (רכז:) לבנת הספיר לובן דספיר דאיהו כלול בתרין גוונין רחמי ודינא חוור ואוכם כו' יעו\"ש, ומבואר שמראה התכלת בעצמה רומזת לרחמים כדאיתא בתקוני זוה\"ק בהקדמה (דף י) ואת י' מן אד' איהו ספיר נטיל גוון תכלת ואוכם מסטרא דדינא ונהיר בי' נהורא חוורא מסטרא דרחמי ואיהו את י' מן א\"ד יעו\"ש:", + "וכן הוא מבואר להדיא שהתכלת רומז לרחמים, בספר מערכת לרבינו פרץ ז\"ל (שער מערכת שמות המדות) שכתב וז\"ל, העשירית מלכות. נקרא תכלת כי היא תכלית הכל דוגמת צבע תכלת שהיא תכלית כל המראות, וכבר אמרו רז\"ל על פתיל תכלת שבציצית תכלת דומה לים וים לרקיע ורקיע לכסא הכבוד, אמנם שהיא נרמזת גם בבגד תולעת שני ובצבע ארגמן, אמנם צבע תכלת הוא רומז שהיא כלולה בכל, כלומר שחוט של חסד משוך עליה והיא עם הכל, וצבע תולעת שני הוא רמז שהוא מדת הדין רפה, וצבע ארגמן שהוא אדום יותר רומז על חזקה בפגיעתה הגדולה מזוהמת נחש, ויתבונן זה ברמזי כסוי כלי המשכן בנסוע המחנה. כסוי השלחן על הלחם שעליו בבגד תכלת, כי השלחן רומז למדת הדין, והלחם למדת רחמים. וכאשר הלחם על השלחן. הוא רמז כי השלום בארץ ולכך כסוהו בבגד תכלת לרמוז שהוא כלולה בכל כו'. וכיסו את הארון ואת מזבח הזהב הרומזים ג\"כ אל המדה הזאת בבגד תכלת, מפני כי בארון הלוחות הרומזים לתפארת היו מונחים, ומפני הכרובים אשר עליו כי כל אלה רומזים כי השלום בארץ, וגם מזבח הזהב מכסין בתכלת, בעבור כי אין משפטו רק להקטיר הקטורת, וענין ההקטרה הוא רמז לקשור ולכלול מדת הדין עם מדת רחמים. אבל מזבח העולה היו מכסין בבגד ארגמן שהוא אדום הרבה לרמוז על הפגיעה. כי שם היו זורקין את הדם לכפר על נפשם ע\"כ יעו\"ש, והם הם ג\"כ דברי הרמב\"ן ז\"ל בנמוקי תורה פ' במדבר (פרשה ד' פסוק ז) יעו\"ש.\n" + ], + [ + "ולאשר המבהילים העבירו את דרך הקודש להפחיד את הצעירים, שהרמב\"ן ז\"ל אומר שיש סכנה בדבר לבישת התכלת, הנני מביא כאן את דברי הרמב\"ן ז\"ל ולבאר אותם להראות לכל ישראל לבל ידברו סרה על צדיק יסוד עולם, שח\"ו יאמר על מצוה שהיא סכנה, ואדרבה מצות מגינות עלינו, וסכנה היא לעבור שלא לקיימן:", + "וזה לשון הרמב\"ן ז\"ל הקדוש בנימוקי תורה (פ' שלח): וטעם הזכרון הזה שיהיה בציצית לכל המצות, כתב רש\"י כו' אבל הזכרון הוא בחוט התכלת שרומז למדה הכוללת הכל שהיא בכל והיא תכלית הכל, ולכן אמר וזכרתם את כל שהיא מצות השם. וזהו שאמרו מפני שהתכלת דומה לים וים דומה לרקיע ורקיע דומה לכסא הכבוד וכו' והדמיון בשם גם הגוון תכלית המראות כי ברחוקם יראו כולם כגוון ההוא, ולפיכך נקרא תכלת. ואמר ולא תתורו אחרי לבבכם להזהר ממנה שלא יטעו בה, וזה הוא שדרשו רבותינו אחרי לבבכם זו המינות אשר אתם זונים זו ע\"ז, שלא יהרהרו מן התכלת במינות או בעבודה זרה, אבל יהיה לכם הכל לציצית וראיתם אותו וזכרתם, ואמרו ואחרי עיניכם זו זנות כענין שכתוב ואנכי היודע ועד והמשכיל יבין. ובמדרשו של רבי נחוניא בן הקנה בפסוק ויתרון ארץ בכל היא ומאי ניהו ארץ דנחצבה ממנו שמים והוא כסאו של הקב\"ה והוא אבן יקרה והיא ים החכמה וכנגדה תכלת בטלית ציצית דאמר רבי מאיר מה נשתנה תכלת וכו' ע\"כ לשונו הקדוש:", + "וביאור דברי הרמב\"ן ז\"ל מה שכתב שתכלת רומז למדה הכוללת הכל שהיא בכל והיא תכלית הכל, היינו מדת מלכות שכוללת כל המדות והיא תכלית דכלהו כדאיתא בזוה\"ק בכמה דוכתי, וכמו שביארנו במאמרנו פתיל תכלת (פרט השמיני עמ' קס\"ב ואילך) באורך יעו\"ש:", + "וזה שאמר, ולכן אמר וזכרתם את כל שהיא מצות השם, היינו שלפי שהתכלת מורה למדת מלכות שהש\"י מנהיג אפילו במקום שהוא בתכלית הריחוק, וזה מביא לידי זכירה לזכור שבכל דבר נמצא מצות ה', שאף מה שנדמה לאדם שהוא מרוחק מהש\"י ג\"כ יש בזה בתכליתו שיצא ממנו כבוד שמים, שאם לא היה יוצא ממנו באיזה צד כבוד שמים לא היה נברא ולא היה לו קיום כלל:", + "וזה שאמר, והדמיון בשם, היינו מה שתכלת דומה ורומז למדת המלכות, הדמיון הוא בשם, כלומר ששמו מורה עליו שנקרא תכלת לשון תכלית וכולל הכל. וזה רומז למדת המלכות שהיא תכלית וכלל כל המדות וכוללת כל ההנהגה כדכתיב ומלכותו בכל משלה:", + "וזה שאמר גם הגוון תכלית המראות כי ברחוקם יראו כולם כגוון ההוא, כלומר גם מצד הגוון רומז תכלת למדת המלכות כי גוון התכלת היא תכלית המראות כו' ורומז בה למה דאיתא בזוה\"ק שלח (קסה:) כד אסתכל בר נש לההוא רקיע מרחוק דמי תכלא קריב יתיר דמי סומקא קריב יתיר דמי ירוק קריב יתיר דמי חוור דלית חוור בעלמא כגיניה יעו\"ש:", + "כי תכלת כולל הכל, וכל מה שמתרחק בשורשו כהה מראיתו עד לגוון השחרות והבן:", + "ומה שמסיים ואמר ולא תתורו אחרי לבבכם להזהיר ממנה שלא יטעו בה, וזה שדרשו רבותינו אחרי לבבכם זה מינות אשר אתם זונים זה ע\"ז, שלא יהרהרו מן התכלת במינות או בע\"ז, היינו לפי שהתכלת רומז למדת מלכות שמים כנ\"ל והיא שמעוררת את האדם אפילו כשהוא בתכלית הריחוק, וכמו שנתבאר במאמרנו פתיל תכלת (שם עמ' קס) מהש\"ס דמנחות (מד.) שהיה מוכן לחטא ובאו ארבע ציציותיו וטפחו לו על פניו יעו\"ש:", + "ומדה זאת נקראת בזוה\"ק (פ' משפטים) לית לה עיינין, היינו שדרך מדה זאת מנהג הש\"י בהסתר עד שיוכל לדמות שעזב ה' את הארץ ועולם כמנהגו נוהג:", + "אכן האדם העובד הש\"י צריך להמליך את הש\"י ולקבל עליו עול מלכותו לדעת שגם בהסתר הזה הש\"י מנהג, וזה רומז ד' של אחד דאיתא במדרש תנחומא (פ' בראשית) שמע ישראל ה' אלהינו ה' אחד אם אתה עושה מדל\"ת רי\"ש אתה מחריב את העולם. וכמו שנתבאר הענין באריכות בספר הקדוש בית יעקב לאאמו\"ר הרב הגאון הקדוש זללה\"ה (פ' בראשית ענין ב) אכן צריך לצרף מדה זאת למקורה:", + "שלא יאמר האדם אם הש\"י מנהיג דרך מדת ההסתר, אם כן אעשה מה שלבי חפץ ומה שלא יהיה רצון הש\"י לא אוכל לעבור בשום אופן ויסמוך שהש\"י יעוררו לשוב:", + "ועל זה נאמר ולא תתורו אחרי לבבכם וגו' שאסור לומר כן ח\"ו והוא מינות כדאיתא בתקוני זוה\"ק (תיקון סט קיז:) מאן דנטיל מלכות בלא ט' ספירין איהו מקצץ בנטיעין וכל מאן דנטיל ט' ספירין בלא מלכות כאלו כפר בעיקר יעו\"ש:", + "וזה מאז\"ל שלא יהרהרו מן התכלת למינות, היינו שבציצית יש לבן ותכלת שרומז להקצוות ולמדת מלכות שמים כדאיתא בפרי עץ החיים וצריך לאחדם ביחד, וכדמסיים הרמב\"ן ז\"ל, אבל יהיה לכם הכל לציצית וראיתם אותו וזכרתם, והבן. זה ביאור כללות דבריו הקדושים. ואי אפשר לפרש יותר כי כבוד אלהים הסתר דבר, עכ\"פ אדרבה הנה מבואר מדבריו הקדושים גודל מעלות וסגולת התכלת שעיקר הזכירה תלוי בתכלת:", + "וכדאיתא בזוה\"ק ואתחנן (רסה.) כדין פקיד מלכא עלאה למכתב קמיה כל אינון בני היכליה כל אינון דאשתמודען קמיה הדא הוא דכתיב מלאכי (ג) ויכתב ספר זכרון לפניו ליראי ה' ולחושבי שמו מאי ולחושבי שמו כמו דאת אמרת שמות (לה) וחושבי מחשבות, אינון דעבדין לשמיה אומנותא בכלא כו' אומנותא דציצית בחוטיהון בחוטא דתכלתא כו' יעו\"ש. כן יהי רצון שיתעורר לבב כל אחינו בני ישראל להיות מיראי ה' וחושבי שמו לקיים מצות ציצית בשלימות, ונהיה נכתבים כלנו בספר זכרון לפניו ית' לטובה ולברכה ולישועה והצלחה אמן סלה ועד:" + ] + ] + }, + "schema": { + "heTitle": "עין התכלת", + "enTitle": "Ein HaTekhelet", + "key": "Ein HaTekhelet", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "פרט הראשון", + "enTitle": "First Article" + }, + { + "heTitle": "פרט השני", + "enTitle": "Second Article" + }, + { + "heTitle": "פרט השלישי", + "enTitle": "Third Article" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Ein HaTekhelet/Hebrew/merged.json b/json/Halakhah/Acharonim/Ein HaTekhelet/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..8c413db6be066d1d1528a9597b182539d255bb5c --- /dev/null +++ b/json/Halakhah/Acharonim/Ein HaTekhelet/Hebrew/merged.json @@ -0,0 +1,957 @@ +{ + "title": "Ein HaTekhelet", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Ein_HaTekhelet", + "text": { + "Introduction": [ + "הקדמת הגאון המחבר זצלל\"ה", + "חכם לב יקח מצות ואויל שפתים ילבט (משלי י׳:ח׳)", + "כאשר בעזהש\"י הוצאתי המאמר פתיל תכלת, והודעתי כי בעזהש\"י מצאתי את החלזון, אף עזרני השי\"ת להגיע להוציא ממנו הצבע, אם אמנם לא יכולתי לצבוע אז כראוי, אבל ידעתי כי ברוב רחמי השי\"ת בטח אגיע למחוז חפצי לצבוע כדת וכהלכה, הכינותי עצמי לקראת נשק, לאשר ידעתי כי בכל דבר חדש לא ימלט ממבקרים, אלה יחפצו לדעת ולהתחקות על שרשי דבר הלכה, ואלה ירצו בפלפול בענין מחודש, וכן גם לא ימלט ממתקנאים, ובפרט בענין חדש כזה שהוא תורה ומצוה אשר יותר מאלף שנים כי נעלמה מרבבות אלפי ישראל, גם אלופים וראשים לא ישימו יד לפה, ועל שדה מערכת התושיה יעמדו, זקנים וישישים, ראשים אילי תרשישים, מגדולים וחכמים, חקקי לב בעלי קרנים, רובצים בין המשפתים, יקרים אבירי הרועים, כן תלמידים, וצורבים נחמדים:", + "לקראת כל אלה בצרתי החומה באבני גזית ושיש, וגם בניתי מגדלים, ללחום לחם שערים:", + "כן גם למלחמות תנופה הכינותי בעניי, אילי ברזל וכלי תותח קשתות ורמחים, כידון ומחי קבלו אבני קלע וחרבות צורים, יען ידעתי כי בניני אשר בניתי בעזר צורי, ממסד עד הטפחות על אדני אמת התכונן אבני גזית יקרות:", + "אכן אחר אשר התאספו כל דברי השואלים והמקשים, הדורשים והמבקרים, למאות ירבו, ראיתי כי הרבה מדברים בסגנון אחד, הדורשים והמבקשים דבר אמת ישאלו בטוב טעם ודעת שואלים כענין והנני בעזהשי\"ת משיבם בזה כהלכה:", + "אך לעומת המבקרים מתוך קנאתם אשר לא מקנאת סופרים, ראיתי כי לשוא הכינותי נשק, ולחנם בצרתי החומה ובניתי מגדלים, כי בחמשה חלוקי אבנים מן הנחל אשר שמתי בכלי הרועים ובילקוטי וקלעי, כולם לרסיסים יתפוצצו, כחלק כל המתקנאים אשר מקנאתם, תסתלק חכמתם, וכל הגדול מחברו מהמתקנאים טעותו גדולה ממנו, כאשר כל הרואה יכיר וכל התשובות שהשבתי בעזהש\"י יתנו עדיהן:", + "לא אפרוט פרטי שמות השואלים והמבקשים לדעת דבר אמת, למען לא אפרוט גם המבקרים והמתקנאים מתוך קנאתם שלא מקנאת סופרים, מפני הכבוד, רק אבוא בתשובה על סדר המאמר, וממנה יבין כל שואל ומקשה, והרובים יקבלו את תשובתם:", + "והנה שמענו כי נמצאו מקנאים לי במחנה, אשר עדיין מחביאין עצמן ולא באו במכתב גלוי אצלנו, לא אדבר מבני מעוטי תורה הלובשים אדרת שער וכתות שונות יפרדו להעריצם, ויאמרו שרק אחד בדור הוא אשר אותו יהלום הכתר, וכל אחד ילבש גאות כי הוא איש הרוח ורק אחד הוא הרואה והיודע, הוא ולא אחר, ידע מראש כל הנעשה, ורק מעריציו הם קלעו אל השערה וכוונו אל המטרה, ואיזה דרך יעבור הרוח לחדש דבר בעולם, אם לא הגיע אליו תחלה, ואם יודה על האמת יפסיד חזקת צדקתו, ואיך אחייבו לעמוד בנסיון גדול כזה להודות על האמת, הלא יגלה ממנו כבודו ולא הדר יהיה לכל חסידיו ומעריציו:", + "וזה אינו שם אל לבו, שבאמת לא יחסר כבודו על ידי זה, כי אפילו ריש גרגותא משמיא מוקמי ליה עיין במס' (ב\"ב צא:) ומי יורידנו מגדולתו ועיין תנחומא (פ' בחוקותי) על הפסוק גבר רש וגו':", + "אכן מהנקראים גדולים מפני שהכבוד תלוי בהם והם תלוים בכבודם, כזית במקום מרה כזית במקום חיותו, גם מאלה המעררים והנוקפים נגדנו, לא הגיע למספר אשר נער יכתבם, וכולם גורל אחד להם אשר לא אוכל להאשימם הרבה, כמאמר המדרש רבה (וילך) מאה מיתות ולא קנאה אחת, כמו שיתבאר, אשר לסיבות שונות, כל אחד למינהו קנאתו ילבש מטעם מיוחד:", + "המכירים אותי מעודי עוד נער הייתי, נער קטן וצעיר לימים, והמה גם אז היו ישישים, על אלה לא אשים אשמה, כי מצינו כזה גם בגדולים וקדושים, בוא וראה מה דאיתא בש\"ס מס' (ברכות סג.) אמר רב ספרא רבי אבוה הוה מישתעי כשירד חנינא בן אחי רבי יהושע לגולה היה מעבר שנים וקובע חדשים בחוצה לארץ, שגרו אחריו שני ת\"ח רבי יוסי בן כיפר ובן בנו של זכריה בן קבוטל, כיון שראה אותם אמר להם למה באתם, אמרו לו ללמוד תורה באנו, הכריז עליהם אנשים הללו גדולי הדור הם ואבותיהם שמשו בבית המקדש, כאותה ששנינו זכריה בן קבוטל אומר הרבה פעמים קראתי לפניו בספר דניאל, התחיל הוא מטמא והם מטהרים הוא אוסר והם מתירים, הכריז עליהם אנשים הללו של שוא הם של תהו הם, אמרו לו כבר בנית ואי אתה יכול לסתור כבר גדרת ואי אתה יכול לפרוץ, אמר להם מפני מה אני מטמא ואתם מטהרים אני אוסר ואתם מתירים, אמרו לו מפני שאתה מעבר שנים וקובע חדשים בחוצה לארץ, אמר להם והלא עקיבא בן יוסף היה מעבר שנים וקובע חדשים בחוצה לארץ, אמרו לו הנח רבי עקיבא שלא הניח כמותו בארץ ישראל אמר להם אף אני לא הנחתי כמותי בארץ ישראל, אמרו לו גדיים שהנחת נעשו תישים בעלי קרנים והם שגרוני אצלך כו' יעו\"ש:", + "ומסיק עלה הש\"ס בשלמא הוא מטהר והם מטמאים לחומרא, אלא הוא מטמא והם מטהרין היכי הוי, והא תניא חכם שטימא אין חבירו רשאי לטהר וכו', קסברי כי היכי דלא נגררו בתריה יעו\"ש:", + "ובאמת יפלא, הרי רבי חנינא בן אחי רבי יהושע היה מפורסם מאד בצדקתו, עד דאיתא בסנהדרין (דף לב) אחר רבי חנינא בן אחי רבי יהושע לגולה, וגם הרי בטח דבר אמת היה בפיו, שבעת יציאתו מארץ לחוצה לארץ לא הניח כמותו בארץ ישראל, דאטו בשופטני עסקינן שיאמר דבר שאינו, אלא שאחר כך נתגדלו בתורה יותר ממנו, והוא לא ידע מזה, א\"כ מאי כולי האי, הוי להו לשלוח לו ולברר לו שחכמי ארץ ישראל נתגדלו יותר ממנו וממילא היה מניח מלעבר שנים ולקבוע חדשים בחוצה לארץ, שהרי גם הוא מודה לזה שאם נמצאו גדולים ממנו או גדולים כמוהו בארץ ישראל אסור לעבר שנים ולקבוע חדשים בחוצה לארץ, ורק שהשיב להם גם אני לא הנחתי כמותי בארץ ישראל, א\"כ היה להם לברר לו שנתגדלו אח\"כ כמוהו או יותר ממנו:", + "משמע מזה, שזה דבר שאי אפשר כלל שיקבל מהם שנתגדלו יותר ממנו או כמוהו, ואפילו שיביאו לו כמה ראיות ברורות היה הדבר ברור להם שלא ירצה להאמין להם, עד שלא בחנו בזה כלל וסמכו לכתחלה לטהר את הטמא ולהתיר את האסור משום מיגדר מילתא, כי היכי דלא נגררו בתריה כביבמות (צ.) דיכולין ב\"ד להתיר לשעה שלא מן הדין משום מיגדר מילתא יעו\"ש, כי באמת היו מתירים אף איסורים גמורים, ולא רק מה שנאסר מחמת חכם שאסר, וכמו שמבואר במהרש\"א במס' ברכות (סג.) שהראו לו מעיקרא אם לא ישגיח על דבריהם יוכלו לסתור דבריו אף בדבר שאינו אמת יעו\"ש, ורק דהש\"ס פריך מחכם שאסר, היינו שזה היה תמיד על כל פנים אפילו במה שמותר באמת לפי דעתם:", + "הרי שסמכו להתיר איסורים על חזקה זו שהיא חזקה אלימתא טובא, כי מי שהוא גדול ומכיר את הקטן בקטנותו, אי אפשר כלל שיתקבל על דעתו שנתגדל יותר ממנו או אפילו כמוהו, ואם בדורות הראשונים שהם כבני מלאכים, כך בדורותינו על אחת כמה וכמה, ועל כן לא אשים עליהם אשמה בזה:", + "אלא, שבאמת עינם הטעתם וקנאתם קנאת חנם, והכי אתפאר שנתגדלתי יותר מהם או אפילו כמוהם, יהיה להם אשר להם, אם עזרני השי\"ת והקים מעפר דל ושפל כמוני בזכות אבותי, שאגיע למצוה שאזכה את הרבים, הלא מתת ה' הוא אשר ברצונו יכול לזכות אף הקטן שבקטנים, ויהיה הוא הקטן בקטנותו מתחלתו ועד סופו ולא יתפאר ויתגדר בזה:", + "כן גם אותן שאין מכירין אותי מכבר, המקנאים מדמיונם בישבם על מדין בתואר מנהילים עדה נכבדה, כל אחד ידמה כי רק לו לבדו לעורר ענין נכבד, אכן גם עם אלה לא אבא בתוכחת נגדם, כי מי יתפאר אשר הוא ראוי להוכיח, ומי בדור הזה מקבל תוכחה כדאיתא במסכת ערכין (טז:):", + "אכן אם יסירו רוח דמיונם הנושאים על כנפיהם, יכירו כי לא בזה יחסר כבודם, כי באמת היא מלאכה ואינה חכמה לא חדשתי דבר שלא היה, רק עזרני ה' והצליח מלאכתי מלאכת הקודש למצוא מלאכת העבודה, הסירו קנאתכם ורוח דמיונכם, ותודו על האמת:", + "ותהלה לה' יתברך כי אנכי בעניי איני משים לב לכמו אלה, כי הורגלתי בזה מעודי, כי גם באביב ימי חלדי בעוד ראשי נמלא טל ילדות קווצותי רסיסי בחרות ושחרות, עזרני ה' לחבר ספר סדרי טהרות על סדר טהרות, והוצאתי חלק הראשון על מס' כלים, ובעזהש\"י הסכימו בידי רוב גדולי ישראל, המה הקדושים אשר בארץ המה, שהיו גאונים אמתיים אנשי חיל יראי ה' אנשי אמת ושונאי בצע ובורחים מפני הכבוד זכרונם לברכה, וגם אשר בחיים המה עודנה, ה' יאריך ימיהם ושנותיהם, ובכל זאת קמו אז, איזה מתקנאים ויצאו נגדי במלחמות תנופה, והרבה מהגדולים עזרו בידי ויצאו לקראת נשק כאשר הוא בכתובים עמדי, אכן לא רציתי להוציא דבריהם בגלוי, ועוד חזון למועד, כי בעזהש\"י כל הקמים נגדי בושו וגם נכלמו, ובעזהש\"י נתקבל ספרי בכל גלילות העולם מקום אשר זרע היהודים ישכונו, וכל מריבי היו כמוץ לפני רוח, ואלהי אבותי היה בעזרי, כן אקוה ואתפלל כי יוסיף ה' לחנני, וגם עתה כל דברי המקנאים כולם ישא הרוח והיו כלא היו:", + "כי באמת, אחר אשר אספתי וחקרתי לדעת מה ידברו אלו המקנאים במחבואיהם, ראיתי אשר אין להם שום מענה להשיב, ורק למען לא ילבשו בושת בפני ההמון, הרבו לוחשי לחישות במחשך בין מכיריהם בהמיית שקרים וכזבים בעוורון עינים למען כסות חרפתם, אבל יטמינו אותם בחבם, ולא יצאו במכתב גלוי לפי כל, למען לא תתגלה חרפתם בקהל:", + "וכאשר נודע לכל תשובתם, על ששאלו אותם למה תחביאו עצמיכם מפניו ולא תצאו ללחום מלחמת התורה ולהתווכח עמו, ואם אתכם הצדק יוכרח להודות על האמת, והשיבו יודעים אנו בו שהוא חד השכל, ויוכל להשיב, עד שלא נוכל לעמוד נגדו וינצח אותנו, לכן גמרנו שלא להשיב כלל:", + "אבל באמת זו היא תשובת קרח, כשחלק על משה רבנו ע\"ה, בלבשו טלית שכולו תכלת לחלוק על מצות תכלת, ולא רצה לילך ולהתוכח עם משה רבינו ע\"ה, כדאיתא במדרש תנחומא פ' קרח (סי' ו') לפי שהיה קרח פקח ברשעתו, אמר אם אני משיבו יודע אני בו שהוא חכם גדול עכשיו יקפחני בדברים ומקלקלני ואני מתרצה לו בעל כרחי, מוטב שלא אזקוק לו יעו\"ש:", + "והיינו שאין זה דרך התורה כלל לבוא בהחבא, אלא כל מי שיודע להשיב בדבר הלכה מוכרח לחוות דעתו בגלוי ולא יטמינו בחבו, ואם שכנגדו ינצחו כהלכה, מוכרח להודות, ולא ירע לבבו כלל מזה, אדרבה יגיל וישמח כי יצא הדין לאמתו, ולא מצאנו כזאת לחז\"ל בשום מקום בש\"ס שלא ירצו לדון ולהתוכח עם שכנגדו, רק במקום אחד במס' יבמות (טז.) גבי צרת הבת שאמר להם רבי דוסא לחכמים שיזהרו מיונתן אחיו שלא יקפח אותם בהלכות יעו\"ש, והיינו דוקא התם שהיתה הלכה מקובלת בידם מפי חגי הנביא על צרת הבת שהיא אסורה, ויונתן אחי רבי דוסא מתלמידי בית שמאי היה והיה חולק על הלכה זו, ורצה לדון עמם בתשובות, ולזה אמר להם שיזהרו בו, כי כשיש הלכה מקובלת מוכרחים לקבל אף שיש עליה כמה תשובות, כדאיתא הרבה פעמים בש\"ס, אם הלכה היא נקבל ואם לדין יש תשובה, והשיב הלכה אני אומר ושוב אין להשיב על זה שום תשובה, עיין (יבמות עו:), אבל במקום שההלכה יוצאת ע\"י משא ומתן בבירור ההלכה, אדרבה מי שיש לו לטעון מוכרח וחובה עליו לגלות ולהתווכח להוציא הדין לאמתו:", + "ובאמת כל ערעורם, כפי מה שאספתי ממה שמדברים במחבואיהם, הנה ממה שנוגע אף קצהו לשאלת תורה, כבר הצגתי בפנים כל דבר במקום הראוי לו, אכן אשר חפאו והרבו דברים אשר אין להם שחר, אף שאין כדאי להזכיר דברי פתיות ושקרים כאלה בין דברים קדושים, אכן גם זה לתכלית פרסומי מצוה, למען יסכר פי דוברי שקר, לכן הנני לגלות דעותיהם המזויפות וביטולם:", + "מהם הוציאו קול ושלחו כתבי פלסתר בלשון רמיה, שמצאו כתוב בספר ישן נושן, שמו שרביט הזהב, הנדפס בשנת רנ\"ב לאלף החמישי, ונלאיתי להעתיק לשונם לשון שקר, ורק זה תורף הדברים, שניבא שעתיד אחד לחדש תכלת, ובעל הספר מצוה שלא יאבו ולא ישמעו לו, אכן לא יחרוך רמיה צידו, כי זיופם ניכר מתוכם, שהרי בשנת רנ\"ב לאלף החמישי לא היה נמצא עוד מלאכת הדפוס בעולם, וספר שרביט הזהב שעל מצות מילה, מצוי הוא ביד כל אדם, ואפשר בור אחד טעה במה שנותן שם סימנים במראות נצוצי דם המילה, אבל אינו ענין לזה כלל, העתקנו להשיב על דברי שקר ומרמה, הגם שבאמת הוא ללא צורך, רק למען להראות עד היכן גברה אגרופה של קנאה ושנאת חנם בעולם, עד שרוצים לעוור עיני ההמון בדברי שקרים וכזבים כאלה:", + "אחד מהם הוציא קול האנק דום, שמקיום מצות התכלת תצא חורבה, להיות כי השלוחים מענגעללאנד ירצו לבנות בית מסגד במקום המקדש בירושלים, אך זאת תעמוד להם לנגד שאין להם תכלת, ואם יקבלו ישראל לקיים מצות תכלת, יעשו את אשר זממו לעשות:", + "ראו נא, איך יעורו עיני ההמון בהבל הבלים שאין לו ריח וטעם, ראשית הלא גם עתה עומד שם בית מסגד לישמעאלים, ומה לי בית מסגד לישמעאלים או לשלוחים, ועיין בזה\"ח מדרש הנעלם (פ' ויצא), שנית, הלא ידועות דעותיהם שהתכלת אינה ירוקה רק נוטה לאדום, וכן כבר מלאו ספריהם בזה, שלישית, הם לא יאמינו בדברי חז\"ל שהתכלת אינה אלא מן החלזון רק צבע ממה שיוכל להצבע, וזה יכולין להשיג בלאו הכי, רביעית, הוא שקר מוחלט באמת, רק אשר הכסילים הגאיונים בדו מלבם לעוור עיני פתאים:", + "אחד מהם התנצל עצמו ואמר שאף שכפי ההלכה אין לו שום דבר להשיג על קיום מצות תכלת, אכן על פי הסוד והקבלה, אין עולה יפה כמו הלכה, ואין מקום לילך אחר הלכה זו:", + "ובזה לו לעגה לו, ראשית אף במקום שחכמת הקבלה חולק מפורש על ההלכה, אין אנו הולכין אלא אחר ההלכה, והסוד ישאר אצל בעל הסוד, ומי שיעשה מעשה עפ\"י הסוד לבטל ההלכה, על זה נאמר בסודם אל תבא נפשי, ופוק חזי מה שכתב האריז\"ל על מעשה זמרי (בביאור מאמר פסיעותיו שאאע\"ה הנדפס בסוף ספר חסד לאברהם דפוס לבוב) וז\"ל כי אל תחשוב אשר שלומיאל, שהיה השני לנשיאים ממבחר דור המדבר, בימי משה רבינו ע\"ה אדונינו, שהיה פרוץ בעריות כדעת הפתאים בני הכסילים, וכתב שם שהם דברים העומדים בכבשונו של עולם יעו\"ש, שכמה כרכורים כרכר על האומרים בזה דבר כפשוטו אלא שהיה ענין גבוה מאד, וכן אמר אאזמו\"ר הרב הגאון הקדוש מאיזביצא זצוקללה\"ה בספר מי השלוח (ח\"א פ' פנחס) וביאר הענין יעו\"ש, ועם כל זה הרגו פנחס, ונרשם עליו בתורה חטא, ויעקב אבינו ע\"ה אמר בסודם אל תבא נפשי, שכל דבר שאינו כפי ההלכה הפשוטה, אף שיש בזה סוד לא יבא נפש וחלק יעקב אבינו, כי מדת יעקב אבינו היא תפארת לעושיה ותפארת לו מן האדם, כמו שנתבאר במקומו, ולכן לא נתייחס בענין זה עד יעקב אבינו ע\"ה:", + "שנית, המה דברי פתיות, כי באמת אין מקום כלל ח\"ו לעקור ולבטל מצות תכלת, לא על פי פשוט ולא על פי סוד, [כי דברי האר\"י הקדוש ודברי הגאון המגיד הקדוש מקאזניץ ז\"ל יתבארו בעזה\"י בפנים] ואם כנים דבריו כפי דעתו בסוד, יגלה לן טעמיה, ומוכן אני בעזהש\"י לבאר לו שאין לדבריו מקום גם על פי סוד, ואם יאמר שיש בלבו ואינו יכול להוציא בשפתיו, זה שקר מוחלט, שכל היודע בטוב טעם, יכול להוציא בשפתיו, ולהבינם אף לקטן שכמוני, ואם יחזיק במאמרו שיש לו סוד על פי הקבלה שאינו יכול להוציאו בשפתיו, יודע אני בו שהוא מטורף ולא מקובל:", + "ואם יאמר שיש לו סוד, ויעלה גם על פי ההלכה לבטל מצות התכלת ויכול להוציאו בשפתיו, אלא שאינו רוצה לגלות מטעם הכמוס אצלו, הא ודאי דאין שומעין לו, כיון שאינו אומר כהלכה, כי לא מצינו בשום מקום בש\"ס שחז\"ל לא רצו לגלות טעם הדין זולת במקום אחד, במס' עבודה זרה (לה.) בגבינות בית אונייקא גזירה חדשה היא כו' דאמר עולא כי גזרו גזירתא במערבא לא מגלי טעמא עד תריסר ירחי שתא, דלמא איכא אינש דלא סבירא ליה ואתי לזלזולא בה יעו\"ש, אבל בדבר הלכה שיאמר אחד שדעתו כך ולא יאמר הטעם מי ישמע לו, וכ\"ש אם יאמר בדבר שפשטות ההלכה והשמועה מפורש ההיפך מדבריו, הלא בוז יבוזו לו:", + "אחד מהם, הראה מפורש בקרובץ לפורים (סוד\"ה חן זבדה) תכלת ידה עשות לגאולי אל ע\"כ, ואמר שלשון ידה אינו מלשון ידים אלא לשון השלכה, שהשליכה את התכלת עד זמן הגאולה, ואם כי לא אדע דרך דורש רשימת הקרובץ הזה. דא\"כ אסתר גנזה התכלת עוד קודם בית שני, ומאין היה להם תכלת במקדש שני, ופשוט וברור הוא שכל ישראל היו מקיימין מצות תכלת כל ימי הבית, אכן על פי פשוט לא הבין לפרש לשון הקרובץ, דקאי בפשיטות על הידים, והיינו שדריוש בנה של אסתר, צוה לבנות הבית שני, והיה מכחה, לפי שהיה בנה דרש טוב לישראל, ובעל הקרובץ צייר לפניו שגם היא סייעה לבנין בית המקדש במה שבכחה וחכמת נשים בפלך וטוותה בידיה תכלת למקדש, וכדרך הפייטנים האחרונים, ואף שלא היה ראוי להביא דברי פתיות כאלו, אכן הבאתים להראות עד כמה תתגבר קנאה ושנאת חנם בעולם, עד שמחזקים דברי הבלים, בהבלים כפולים ומכופלים, אוי לנו מעלבונה של תורה:", + "אחד מהם אמר במחבואו, כי לא יכול להטיל התכלת בטליתו להיות שאינו ברור לו היאך הוא מהות מראית צבע התכלת אדום או שחור או ירוק, וכפי נטיית דעתו צריך להיות נוטה לאדום, ואמר שכבר עשה בזה קונטרס מיוחד באריכות נפלא ונשאר בזה בצ\"ע:", + "בינו נא אחי וריעי, עד היכן בעוה\"ר גברה אגרופה של קנאה ושנאת חנם, עד שנפל חכם מישראל ברשת חקירת חכמי העמים, שלהיות שאין להם קבלה ומסורת, חקרו בזה עם חכמתם ועלתה להם שהוא נוטה לאדום, ודעת יפת הובא בראב\"ע (שמות כה ד) שהוא שחור. אבל אנו ישראל בני אברהם יצחק ויעקב, שיש לנו קבלה ומסורת כידוע שתורה שבע\"פ אינו דוקא הש\"ס ויתר דברי חז\"ל שכבר באו בכתובים או בדפוס. אלא כל פירוש או הנהגה טובה אשר יש לישראל מהוריו או מוריו אם הוא רק שלא כנגד התורה הקדושה, בגדר תורה שבע\"פ וקבלה נכנס, ונצטונו על זה בלאו דלא תסור, ומסוג זה קריאת צורת א בשם אלף וצורת ב בשם בית, וכן כל האותיות, ופי' הלא, שלילה, וההן חיוב, והתחלת ספירת השבוע ליום השביעי ממנו להחזיקו ליום השבת ולקדשהו, כל אלה ודומיהם, הרבה אשר לא נוכל להציל ידיעתו מן הספר, ונדע רק במסורה מאבותינו וממלמדינו, אשר נאמר כי הוא, ממשה מסיני איש מפי איש. וגם פי' תכלת מה היא מראיתה נודע וברור לכל תינוק ישראל ההולך לבית הספר, כשלומד בתורת משה תיבת תכלת, מפרש לו מלמדו (בלאה וואל), וידיעת בית רבו שמה ידיעה, והרי יש לנו קבלה ומסורת בפירוש מראית צבע התכלת, ומה לנו ליכנס בחקירות שלא יועילו ולא יגרעו, שהרי אפילו יבא גאון וחכם וירבה כחול ראיות היפך הקבלה והמסורה, אסור לנו לשמוע אליו, ומוזהרים אנו על זה בלאו דלא תסור, ואנו לא באנו לידי מדה זו, במאמרנו שפוני טמוני חול ובמאמרנו פתיל תכלת פרט השני (עמוד סה), לחקור במהות מראה התכלת, אלא במראה זו (של בלאה) עצמה, שכמה מינים ממינים שונים יש בה, גבוה ונמוך ועמוק, וזה אין אנו יכולין לפתור מן הקבלה והמסורה, כיון שכולן נקראים בשם (בלאה), וגם הוצרכנו שמה לבאר, שלא יהיה פלוגתא בזה במציאות בין הירושלמי והבבלי, כדמשמע לכאורה מלשוני התוס' ז\"ל, והעמדנו שיהיו כל דברי חכמינו ז\"ל קיימים על מכונם ולאחדים עם הקבלה והמסורה אינו ראוי כלל לחכם מישראל לחקור בזה, ומי גרם להם כל זה, שנאת חנם שעדיין מרקדת בינינו בעוה\"ר, אוי לנו כי חטאנו:", + "יש כאלה אשר אם ישאלו כל אחד ואחד מהם, מדוע ממאנים במצות התכלת, ואחרי רואו שאין לו לנטות ימין ושמאל להשיב בזה שום דבר, וילחץ אל הקיר להשיב הנה קול בלא דיבור אי\"ה בי\"י, התבוננו נא הנמצא באיזה מקום בדברי חז\"ל תשובה כזאת, רק אי\"ה נמצא בעדים זוממין במסכת סנהדרין (סה:) ובי\"י היינו דאחריב למקדשא בסמכת יומא (סט:):", + "ואלה מהם יאמרו מקנאתם כי לא יחפצו בתבונה לכנוס כלל לענין זה, ואף כי ידעתי אשר הרבה עסקו במאמרנו שפוני טמוני חול ופתיל תכלת קטני הכמות ורב האיכות, אך אחרי רואם כי לא יעלה בידם ללחום כנגדי על שדי התלמוד, יאמרו לאחוז העינים, שלא יחפצו כלל לכנוס בענין זה, והכזה דעת תורה, אדרבה כל היודע ויש יכולת בידו לברר, מחויב להתבונן, ואם לא ימצא בו מום, מחויב לסייע ידי עושה מצוה:", + "ומהם הגאבד\"ק בריסק דליטא שיחיה, מסר כל טעמו ונימוקו בדבר מיאונו במצות התכלת, לאחד ממיודעינו שיכתוב ויאמר לנו משמו בזה הלשון: כבוד מעלתו לא ביאר בדבריו, מה זאת מצא אחר שנשכח, אם מציאת הדג או הוצאת צבעו, ורק אחרי אשר כבוד מעלתו יברר זאת, היינו היה בזה דבר הנשכח והוא מצאה, אז נהיה מחויבים לשמוע אליו וללבשו, אכן אם נאמר כי הדג היה במציאות, וגם הוצאת צבעו היה ידוע בכל זמן מהזמנים שעברו עלינו מעת שפסקה התכלת מישראל, ועל כל זה לא לבשוהו אבותינו ואבות אבותינו, הרי הוא כאילו יש לנו בקבלה ומסורה מאבותינו, כי זה הדג וצבעו איננו החלזון והתכלת, אף שהוא בכל הסימנים שסמנו בו חז\"ל, כי אפילו נרבה כחול ראיות, לא יועילו נגד הקבלה והמסורה, ורק אחרי אשר יברר לנו כי דג זה או מלאכת צבעו נפסק ונשכח מציאתו או ידיעתו בשום זמן מהזמנים ונפסקה בזה הקבלה, אז יהיה לנו דברי ההלכה לראיה, ע\"כ דבריו שיחיה:", + "ודברים נכונים ואמיתים המה, שאם לא היה בזה שום שכחה ותמיד ידעו לצבוע מדם דג זה מראה התכלת, ובכל זאת לא השתמשו בזה אבותינו לתכלת מצוה, לא היו מועילים שום ראיות ובירורי ההלכה להכשיר תכלת זה למצוה, דמדלא השתמשו בו אבותינו ואבות אבותינו לתכלת מצוה, שמע מינה דהוי קים להו, שזה הדג וצבעו איננו החלזון והתכלת, ומה יועיל ראיות ובירורי ההלכה נגד הקבלה והמסורה:", + "אולם חוץ מכבודו, הראה בזה שלא חש לעיין בשני מאמרנו, שהרי מבואר ומפורש להדיא בדברינו (במאמר שפוני טמוני חול ע' יח) משמא דהרדב\"ז ז\"ל, בתשובה (סימן תרפ\"ה) שהגם שהחלזון מצוי הוא, אכן נשכח איזה מין דג הוא החלזון, וגם נשכח מלאכת הוצאות צבעו, לאשר העמים הפסיקו מלהשתמש בצבע תכלת שמן החלזון, כי המציאו שאר צבעי תכלת יפים ומתקימים וזולים הרבה יותר מתכלת שמן החלזון, וביארנו עוד סיבות לדבר זה, מחמת שנתדלדלו ישראל והלכו בגולה אחר גולה, עד שהיה איזה עת שגלו ונתרחקו הרבה מחופי הים שהחלזון מצוי שם, ומחמת עוני וקושי השעבוד לא היה בהשג יד לשלוח לחופי הים להשיג החלזון, וגם מחמת גזירת עמים הקדמונים, שלא היה רשות ללבוש תכלת אלא הסגנים והפרתמים, כמו שאיתא ברמב\"ן בנמוקי תורה, וכיון שנפסק מישראל דור אחד, נשכח איזה מין דג הוא החלזון, ונשכחה הוצאת צבעו, וביארנו, שבאמת עד היום נעלם מזולתנו הוצאת צבעו לצבע בו מראית תכלת, וזה אשר מצאנו תהלה להשי\"ת, אחת, שע\"י הסימנים שסמנו חז\"ל את החלזון מורה באצבע שזה הוא החלזון, שנית, מצאנו להוציא את צבעו שיצבע מראית תכלת, ונתבאר כל זה במאמרנו שפוני טמוני חול בסוף ביטול טענה הראשונה, ובביטול טענה הרביעית, ורמזנו עלה במאמרנו פתיל תכלת (ע' קס), ומבואר ג\"כ בפתיחה (ע' מד), ואם כי לא נקיטנא בלבאי עלה דהרב נר\"ו, שלא חש לעיין בדברי, כי מה אני שאעמיסו לעיין בדברי שפל כמוני, מיהו למען כבוד המצוה, ודאי היה ראוי שיעיין בזה, והעתקנו דבריו שיחי', כי אפריון נמטיה, דעכ\"פ מבואר מדבריו, דמי שמעיין בעין חמלה בדברינו, ורואה שבאמת היה בזה שכחה, ובעניינו מצאנו שזה הדג הוא החלזון, ומצאנו להוציא צבעו, ודאי מחויב להטיל תכלת של מצוה בטליתו:", + "ואלה מהם אשר ילבשו ענות צדק, אם קדמונינו לא זכו לזה, איך נלבוש אנחנו, וכי נחזיק עצמנו גדולים מקדמונינו והאר\"י ז\"ל הקדוש, היתכן כי הגאונים שהיו עד כה קדושים וגדולי ישראל לא ידעו מזה, ומדוע לא חפשו ולא עמלו להוציא את המצוה לאור. והרי הרמב\"ם ז\"ל כפי הנראה מלשונו בפירוש המשנה במס' מנחות, ידע והכיר החלזון ותלה חסרון התכלת רק למה שאין אנו יודעין לצבעו היום, ואם הרמב\"ם ז\"ל שהיה אב החכמים בכל חכמה ומדע, אמר שאין אנו יודעין לצבעו היום, איך ירהב אדם עוז בדורותינו, לומר שהוא טרח ויגע ומצא לידע לצבעו, למה לא טרח הרמב\"ם ז\"ל בזה, ואיך נעשה דבר חדש כזה, הרי ידוע שמרגלא בפומיה דהגאון חתם סופר ז\"ל בתשובותיו, על מי שבא להנהיג חדשות, לומר בצחות לשונו, החדש אסור בכל מקום, ומביאים ומצפצפין נגדנו, שאיתא בכסף משנה שחכם הבא לחדש חדשות נגד כל החכמים, חשש מינות הוא, ויש שהביאו ראיה לסברתם זו, מתשובת הרא\"ש (כלל נה) שאין לשנות תקנה אלא בקובץ כל הקהל:", + "ואם כי גם ענות טענה זו היא ענוה פסולה ובאושה, ואיזוב רומי נקראת, כי תוכה רצוף גאות, ושנאת חנם מקורה, ולא בענוה סרוחה כזו נפטור עצמנו ממצות התורה, כי מי לא ידע שחייבין אנו לחוש לכבודן של הראשונים ז\"ל, שהרי מפיהן אנו חיים, שהם חרשו וזרעו ונכשו וכסחו ועדרו וקצרו ועמרו ודשו וזרו, בררו וטחנו והרקידו ולשו וקטפו ואפו, ואלמלא הם אנו כמו שלא באנו לעולם, ואם הראשונים בני מלאכים, אנו בני אנשים, ואם הראשונים בני אנשים, אנו כחמורים, אבל באמת אין בזה שום פגיעת כבוד בכבודן של הראשונים ז\"ל ח\"ו, דודאי לאו משום עצלות וחסרון זריזות ח\"ו לא מצאו את התכלת, ורק משום מניעות אחרות, סבות מסבות שונות, שלא היה מועיל טרחתם ויגיעם בזה, ואין זה חסרון בחיקם של הראשונים ז\"ל, מה שהיה להם מניעות מבחוץ שמנעו מהם מציאות התכלת, או כמו שכתבנו די באר במאמרנו שפוני טמוני חול, שמאת ה' היתה זאת שלא יוכלו להשיג את התכלת, והעלים מהם עשיתו, ואין זה שום חסרון ופגיעת כבוד בכבודם של הראשונים ז\"ל, דודאי בהשגחה פרטית היתה זאת, שלא יהיה בהשג יד עם קודש לקיים מצות התכלת, אבל לא לעולם יזנח ה', וברוב רחמיו רצה שיתגלה התכלת, וממילא הוקל לכל אדם אפילו קטן ושפל כמוני לבא על ידיעתו:", + "אולם אשיחה קצת בהרחב טענתם, ותבינו עומק רמיזתם, הנה באמת לא מלבם ידעו להוציא מלין ולצפצף מדברת הכסף משנה כי אם מאתנו יצאו הדברים כבושים, בעוד הייתי רך בשנים, אז קם זקן אחד גאון וגדול הדור ות\"ח מופלא ז\"ל, והרעיש כל המדינה לאסור שמן זית משום חשש תערובות שומן חזיר, ואנכי אף כי צעיר הייתי לימים, עמדתי מרעיד בעניי, היתכן כי נרהיב עוז בנפשנו, לאסור מה שהתירו חכמי הש\"ס וכל רבותינו הראשונים והאחרונים ז\"ל, דבשלמא אם זה החשש נתחדש מחדש והראשונים לא דברו מזה כלל, שפיר היינו יכולין לאסור, ולא היה בזה פגיעת כבוד בהראשונים ז\"ל, שהיינו יכולין למיתלי שבאמת בימי הראשונים לא היה חשש זה, ורק עכשיו נתחדש חשש זה, אבל כיון שזה החשש עצמו כבר נזכר בש\"ס בבלי וירושלמי, וגזרו ואמרו שאין לחוש לזה, עד שנזכר בירושלמי (שבת פ\"א ה\"ד) גבי שמואל דא\"ל אכול משחא ואי לאו כתיבנא עלך דזקן ממרא את, ושוב אח\"כ בימי הרמ\"א ז\"ל היה ערעור על השמן ויצא בהיתר, כמבואר בתשובותיו (סימן נג נד), היאך נרהיב עוז בנפשנו לפגוע בכבוד הראשונים ז\"ל לאסרו, והבאתי אז דברי מרן הקדוש בכסף משנה (פ\"א מה' תרומות הי\"א), שאחר שביאר שדעת הרמב\"ם ז\"ל שמירוח עכו\"ם פוטר מן המעשר, והביא דעת החולקים בזה, וושהמנהג פשוט בכל ארץ ישראל כדעת הרמב\"ם, סיים וכתב, ועתה קם חכם אחד ונראה לו שהוא מתחסד בעשותו היפך המנהג הפשוט, ומעשר פירות שגדלו בקרקע עכו\"ם ונגמרה מלאכתה ביד עכו\"ם וגם מירחן עכו\"ם, והולך ומפתה אחרים שיקבלו עליהן לעשות כדבריו, ונראה פשוט בעיני, שראוי למנעם מזה, משום לא תתגודדו, ועוד מאחר שבכל אלו המדינות קבלו עליהם לעשות כדברי רבינו, מלבד מה שנוגע בכבוד הראשונים שנהגו כדבריו כו', לכן יש לגזור עליהם שלא ינהגו כן, ואם יסרבו יכופו אותם, כההוא דשמואל דא\"ל אכול משחא ואי לא כתיבנא עלך כו', אח\"כ נתפשטו הדברים עד שהוצרכו חכמי העיר לתקן, ונתקבצו כולם וגזרו גזירת נח\"ש, שעוד כל ימי עולם לא יעשר אדם לקוח מן העכו\"ם, אלא כמו שנהגו עד עתה ע\"פ רבנו ע\"כ:", + "והרי הדברים קל וחומר, השתא התם דליכא הלכה ברורה בזה בש\"ס אי מירוח עכו\"ם פוטר אי לאו, וגם על דעת הרמב\"ם ז\"ל איכא חולקים, ורק מטעם שנהגו בכל א\"י כדברי הרמב\"ם ז\"ל, הרעיש מרן הקדוש ז\"ל כל כך על זה החכם ז\"ל, שבא להנהיג להחמיר שלא כהרמב\"ם דיש בזה משום פגיעת הכבוד בהראשונים ז\"ל, ק\"ו בן בנו של קל וחומר, בנדון זה, להחמיר לאסור שמן זית משום חשש תערובות שומן חזיר, שמבואר להדיא בש\"ס בבלי וירושלמי שאין לחוש לזה, וכל רבותינו בדורות שלפנינו אכלו אותו, ודאי שיש לחוש שלא להחמיר בזה משום כבודן של הראשונים, ולע\"ד על המחמיר בזה יש ח\"ו חשש שקל בעיניו כבוד חכמי התורה חכמי הש\"ס והראשונים ז\"ל אשר מפיהם אנו חיים:", + "וכשהגיעו דברינו באזני אותו זקן גאון וגדול הדור ז\"ל, התנצל מאד כראוי והגון לצדיק וגדול ז\"ל, להוציא עצמו מן החשד, ואמר שמה שהפסיק מלאכול שמן זית, ח\"ו לחשוב עליו מחשבת פיגול שהוא משום חשש איסור, כי ודאי משה אמת ותורתו תורה שבעל פה אמת כמו שנמנו וגמרו חכמי הש\"ס וכל רבותינו ז\"ל הראשונים והאחרונים שלפנינו, שאין בזה שום חשש כלל, ומי זה ואיזה הוא שינהיג קלות ראש בדבריהם ז\"ל, ומה שהפסיק מלאכול שמן זית, הוא משום שנמאס עליו וקצה נפשו לאכלו, והנה אם כי נאמנו אצלנו דבריו ז\"ל בהתנצלותו, בכל זה שארי ליה מאריה, שנתן בזה מכשול לפני הבאים אחריו, שלא ידעו להבחין ולידע מפני מה לא אכל, ומחזיקים זה לאיסור, ולזה הוקל בעיניהם כבודן של מיסדי התורה חכמי הש\"ס ורבותינו הראשונים והאחרונים ז\"ל שלפנינו, עד דזה איזה שנים קם אחד אשר באמת אינו ראוי והגון כלל שיתערב בעניני הוראת איסור והיתר, ונתגאה לחדש חדשות לאסור אכילת רגלים משום איסור דם, וכתב בזה מכתב להרב האבד\"ק זארנוב, וסיים שאין להשגיח בזה על הראשונים ז\"ל, והמכתב מונח תחת ידי, אוי לנו שכך עלתה בימינו, שהושפל כבוד התורה אשר שועלים מרקדין בהיכלה, הא ודאי חשש אפקרותא וקלות ראש הוא, ונודע לנו אשר לולא אוהביו ומיודעיו שהשתיקו אותו בזה, אחר שטרחו ויגעו להבינו שיהיה בזה ללעג ולקלס, היה מרעיש העולם בזה, נניח מלהאריך בזה כעת, כי נתבאר אצלנו בארוכה במקום אחר, ולא הבאתי כל זאת אלא להראות שמדברי מרן הקדוש הכסף משנה ז\"ל העירותי תחלה, ומאתי לקחו לצפצף כסף משנה כסף משנה, כי נתפרסמו דברי אז, אבל באמת הם אינם יודעים מאי קא מצפצפי:", + "כי באמת דברי מרן הקדוש הכסף משנה ז\"ל אינו ענין כלל לנידוננו, כמו שנתבאר שאין בזה ח\"ו שום פגיעת כבוד ברבותינו הראשונים ז\"ל, וכמו שתראו מבואר בפנים, בתשובותינו להגאון האבד\"ק קוטנא שיחי', שכל הראשונים ז\"ל קוו וציפו לזכות להשיג התכלת, וכמו שהרעיש הגאון ביערות דבש (חלק שני דרוש ב), וסיים ולכן חובה על כל איש בשומו ציצית בבגדו, לזכור במצות תכלת ולהתאנח בשברון מתנים, על אשר אי אפשר לקיים המצוה בשלימות כו' יעו\"ש, ומה היה בידם לעשות שלא השיגוהו, ועכשיו שבעזרתו ית' ברוב רחמיו זכינו להשיגו, ודאי מחויבים אנו להיות חרדים על דבר ה' ולקיים מצותו באהבה רבה ואהבת עולם בזריזות ולא בהתרשלות ח\"ו:", + "ומה שמביאים מתשובת הרא\"ש ז\"ל (כלל נה אות י), שאין לשנות תקנה להוסיף עליה או לגרוע ממנה אלא בקובץ והסכמה כו' יעו\"ש, דבר זה מביא לידי גיחוך, כי גחלים המה חותים על ראשם לפי דעתם, כי מלשון הרא\"ש ז\"ל (שם) מבואר שהגם שנהגו דור אחר דור באיזה דבר שהוא אינו כמשמעות לשון התקנה, אין כח בזה המנהג לבטל התקנה, אלא בקיבוץ והסכמה וכו' יעו\"ש, ואם אין כח במנהג לבטל משמעות לשון התקנה, כ\"ש שאין כח במנהג לבטל מצות תורתנו הקדושה, אבל באמת לא אוכל להאריך בדברי פתיות כאלו, וכל מעיין יראה שאין משם ענין כלל לכאן:", + "אכן עיקר טענתם איך נעשה דבר חדש כזה, הרי מרגלא בפומיה דהח\"ס ז\"ל בתשובותיו, על מי שבא להנהיג בחדשות, לומר עליו בצחות לשונו החדש אסור בכל מקום. צריך להבין, דלכאורה אינו מובן כלל, שהרי המעיין בח\"ס ז\"ל יראה מפורש שלא כתב צחות לשונו, אלא על הבא לחדש ולבטל שום מנהג מקדמונינו ז\"ל, כגון במנהגי בית הכנסת שהתחילו לחדש הכתות החדשות,או הבא לחדש איזה מנהג חדש שלא נזכר בשום מקום ואין לו מקום על פי יסודי חז\"ל, אבל לחדש חידושים לדינא עפ\"י יסודי חז\"ל מתוך פלפולא דאורייתא, הרי הגאון ח\"ס ז\"ל עצמו חידש לא מעט בתשובותיו ע\"י משא ומתן של הלכה, וזה הדרתנו ותפארתנו, וקרא כתיב חדשים וגם ישנים וגו', וכ\"ש נידוננו מצות התכלת, הרי ישן נושן הוא, מקרא מלא בתורה ונתנו על ציצית הכנף פתיל תכלת, והש\"ס מלא מזה על כל גדותיו משנים קדמוניות, ואיך שמים לאור חושך לקרא למצות תכלת חדשות, אטו בשופטני עסקינן:", + "אכן נראה כוונת רמיזתם, שקשה עליהם שיקבלו להתחייב בדבר שלא הורגלו מעולם ולא ראו זאת מאבותיהם ואבות אבותיהם,וגם בני מקומן לא הורגלו בקיום מצוה זו, והגם שמצד ידיעת המצוה אינו דבר חדש, אבל מצד הרגל קיום המצוה, הוא דבר חדש שלא הורגלו בה מעולם, וכאלו קובלים עלי שאני מעמס עליהם טורח מצוה זו, שאין דעת האדם נוחה מזה לקבל דבר שלא הורגל בה:", + "אמנם דעה נפסדה היא, רחמנא לשיזבן מינה. וכבר עמד על זה הגאון הקדוש רבינו יונה מגרונדי זלה\"ה באגרת התשובה הנחלק לימות השבוע, והוא נדפס בסידורי התפלה, שהם כמעט ביד רוב עדת עם קודש במדינתנו, וכתב ביום החמישי וז\"ל, אמרו רבותינו הפורק עול מצות הוא מן הרשעים, בכלל זה האומר אקיים את כל התורה כולה זולת אחת מן המצוות לפי שלא למדוני אבותי או לא הורגלתי מנעורי להזהר בה שאין נזהרין בה אנשי מקומי, וקראו חכמינו ז\"ל האיש ההוא מומר, ועליו נאמר ארור אשר לא יקים את דברי התורה הזאת, כי לא יאמר עבד לרבו אבחר במלאכות האלה ולא אבחר באלה יעו\"ש, וכפי הנראה כיון רבינו יונה ז\"ל אך למצוה זו של תכלת, ששייך לומר בה לא הורגלתי מנעורי להזהר בה, ושאין נזהרין בה אנשי מקומי, דמצוה אחרת כיוצא בה לא מצינו כעת, ומי גרם להם דעת זו הנפסדה, גבהות לבם לילך בגדולות ונפלאות מהם, ודבר קטן הוא להם ללמוד בספרי מוסר בכל יום, שהרי אם היה ספר אגרת התשובה רגיל על לשונם, לא היו באים לידי דעה נפסדה כזו, תהלה ושבח להשי\"ת ששם חלקנו מיושבי בית המדרש, ומלבד שיעורין תמידין כסדרן בהו\"ת, אנו וכנסיתנו הקדושה הוגים בספרי מוסר מחז\"ל בכל יום, כן יהיה נועם ה' עלינו, ללמוד וללמד לשמור ולעשות, כי הוא חיינו ואורך ימינו:", + "אשר אחר כל אלה כי גליתי דעותיהם וטענותיהם המזויפות וביטולם, אקוה להשי\"ת, כי כאשר אחזה שבעזרתו ית' חנני ה' ונתקבלה מצות תכלת בין אלפי ישראל, ואת אשר גמרתי בפעם ראשונה, כבר חלקתי, וקבלו אותה בשמחה הרבה מישראל גדולים תמימים וישרים חכמים וצדיקים מכל כתות שונות חסידים ופרושים זקנים וישישים רבנים וצורבים, כן אקוה כי יוסיף ה' לחנני, ובזכות מצות תכלת תתבטל השנאת חנם מכל וכל, וכולם ישובו לעזוב דרכם העקש ללכת בדרכי יושר:", + "אכן אם כי שפת אמת תכון לעד, ואקוה כי בעזהשי\"ת יתבטלו כל המתנגדים לכבוד התורה והמצות, אבל הרי מבואר בזוה\"ק (כי תשא קפח.) שלא נאמר שפת אמת כוננת, רק תכון, שבתחלה השקר גובר בעולם, ושפת אמת שכיבא לעפרא, ואח\"כ אמת מארץ תצמח, ואדע אשר עוד יעברו עלינו ימים של צער, ונסבול מהקוצים שבכרם בית ישראל, שירצו למנוע את הרבים מעדת עם קודש מלקיים מצות התכלת, והגם שכבר הראינו לדעת, אשר פטפוטי דבריהם המה דברים שאין בהם ממש, אבל עדיין יוכלו גם בשתיקתם להפיל רבים חללים מפשוטי שלומי אמוני ישראל, מלקיים המצוה, כי יאמרו שתיקתם עצמה מחאה גלויה היא, ומסתמא דבש וחלב בלבם, טענות נכונות וברורות נגד קיום מצוה זו, לזאת מחויב אני בעניי, לבאר ולברר לפני כל עדת ישראל, שלא ישגיחו על המונעים את הרבים מלעשות מצוה, והנני מודיע בזה, כי כבר פרסמתי ברבים והודעתי, אשר כל מי שיש לו דברים וטענות מה נגדנו, ישלחם אלי, ואם יש בהם ממש, אם יאמרו כהלכה, אקבל האמת ממי שיאמרה, והנני מוכן בעזהש\"י להודות על דבריו ברבים, ולא לבד אם יראנו שיש ח\"ו איסור בהטלת התכלת, אלא אפילו לא תשיג ידו להראות לי שיש בזה איסור, ורק תשיג ידו להראות בראיות נכונות, שאין מצוה וחיוב בהטלת התכלת, ג\"כ מוכן אני להסיר התכלת מטליתי, ואדרוש ברבים לפני כל הסרים למשמעתי, ברם דברים שאמרתי לפניכם טעות הן בידי, כי מכל מלמדי השכלתי והראוני לדעת שאין חיוב ומצוה כלל בהטלת התכלת, הסירו התכלת מטליתותיכם, כי באמת לא יהיה לי זה לפחיתות הכבוד כלל, אלא אדרבה זה יהיה תהלתי ותפארתי, וכשם שקבלתי שכר על הדרישה כך אקבל שכר על הפרישה, וכבר נתפרסמו דברינו ברבים, וכתבתי בזה לגדולי זמננו שיחיו, כמו שיובא להלן, וא\"כ תוכלו לדעת, אם באמת יש דברים וטענות של טעם בלבם נגדנו, למה יטמנו ידם בצלחת, ולא יאמרו אותם בגלוי לעיננו הרי כבר נעשה איסור בהסכם כל גדולי ארץ (בימי הגאון המפורסם מ' צבי הירש בערלין זצללה\"ה והוא נדפס בקונטרס כנגד ספר מצפה יקותיאל שהדפיס אחד השגות על ספר תורת יקותיאל) שכל מי שיש לו להשיג על ספר יכתוב למחברו, אולי יש לו להשיב על דבריו, ושם נתברר מכמה גדולים ז\"ל חומר האיסור בזה, וכן הוסיפו וגזרו איסור על זה, שלא לפרסם השגות וקושיות, וכ\"ש בדפוס על שום ספר זולתי אם ישאל תחלה את מחברו, כי כל המקשה ואינו שואל את מחברו, ידוע הוא כי זה הוא לא למען דבר אמת והוא תורה שלא לשמה, רק לקנטר. ועל זה איתא במס' תענית (ז.) שכל העוסק בתורה שלא לשמה, תורתו נעשית לו סם המות, ועיין בתוס' (שם), ומזה עצמו שפורצים גדר המוסר והדרך ארץ, שאינם מוציאים מה שבלבם במכתב גלוי להתווכח עמנו, מזה עצמו מבורר בתכלית הבירור, שאין ממש בהגיון לבם, רק עקשות מחמת קנאה ושנאה, וכיון ששתיקתם ומניעת קיומם המצוה מסיבת קנאה ושנאה הוא, אין ראוי להשגיח עליהם:", + "וכבר כתב הגאון הקדוש מהר\"ל מפראג ז\"ל בספרו באר הגולה (בבאר החמישי בביטול טענה החמישית) וז\"ל הקדוש: השנאה מעות העין ויטעה השכל, אמנם דבר זה אינו ראוי לחכם מבין האמת לעיין בדברי מתנגדו בשנאה, ואף חכמי האומות הרחיקו זה, לכך כתב הפילוסוף בספר שמים ועולם וז\"ל, ואז נתחיל ונביא דעות הקדמונים החולקים עלינו בזה ונביא טענותיהם, וזה לשני ענינים, האחד שטענותיהם הם ספיקות על המופתים שנביאם אנחנו ומשלמות המופת התרת הספיקות הבאות עליו, הענין השני שמאמרנו יהיה יותר רצוי ומקובל אצל אוהבי אמת, וכל שכן כשנסדר תחלה טענות החולקים ואח\"כ נבטלם, ולא נהיה אשמים זאת הפעולה, ולא נהיה נחשדים שרצוננו לאמת דעתנו, ולא נשגיח בדעת זולתנו ונבזה אותם, וכ\"ש עם היות בעל דיננו נעלם התוכחת [רצונו לומר, שכבר בעת אמרו דבריהם לא היה מתנגדם בעולם, שהיו כמה דורות קודם לו, אבל אם היו בחיים אינו מהמוסר שיחלוק עליהם, בלתי אם ידבר עמם ויתוכח עמם פה לפה או היה כותב להם] ולזה כשנביא דעתינו וטענותינו בלתי טענות החולקים עלינו, יהיה קיבול דברינו אצל אוהבי האמת יותר חלוש, ושומעם אליהם יותר ממנו וחושדים לנו יותר גדול, וראוי מי שירצה לדון בדין האמת, שלא יהיה מכעיס לבעל מחלוקתו שונא לו, אך ראוי שיהיה מודה לו חומל עליו ומדבר עמו בנחת, וגדר ההודאה שיודה לו במאמרים מעביר מה מהם שיודה לו לעצמו ע\"כ תורף דבריו, הרי לך שהזכיר, שלא תהא הקנאה מקלקלת השורה, לשפוט על דבר בעל ריבו בעין הקנאה, כי אם בעין החמלה, ולא יבקש לדחות דבריו ביד חזקה, רק ינהג עמו כמו שנוהג עם עצמו, כמו שמסיים דבריו, שיודה במאמרים מעביר בהם מה שיודה לעצמו עכ\"ל, ראה איך יצא מהר\"ל הקדוש מגדרו בענין זה, להביא דברי הפילוסוף אשר לא כן דרכו בקודש בכל ספריו, אך בענין זה מביא דבר להוכיח, שאף במנהג העולם מגדר המוסר ודרך ארץ, ג\"כ אינו סובל מערער על חבירו בקנאה ושנאה, ואיך אין דבריו נשמעין לשום משכיל בשמעו מדבר כמו אלה.", + "וסיים מהר\"ל ז\"ל דבריו, מדברי תורתנו הקדושה, איך ענין זה הוא היפך דעת תורתנו הקדושה, וז\"ל הקדוש: ובכל הדברים האלו אמרו חכמינו ז\"ל ביותר שלימות בפ\"ק דעירובין (דף יג:), מפני מה זכו ב\"ה לקבוע הלכה כמותן, מפני שנוחין ועלובין היו ושונין דבריהם ודברי ב\"ש, ולא עוד אלא שמקדימין דברי ב\"ש לדבריהן ע\"כ, ומעתה יש לשאול מה ענין זה שתהא הלכה כמותן, דבשביל שהן משפילין עצמן אין ראוי שתהא הלכה כמותן, כי הלכה תולה בזה שהתורה שלהן כפי ההלכה, ולא מפני שהיו מקטינין עצמן, רק שאלו הדברים כלם הם סבה עצמית שיאמר דברים אמתיים לפי ההלכה, כי מאחר שהן נוחין נמשכים דבריהם אחר האמת, כי כאשר יכעוס, הרי מכח הכעס נראה שרוצה להחזיק דבריו בכח וביד חזקה ורוצה לנצח והוא סר מדרך האמת, וגם מפני שהן עלובין הוא סבה שאומר דברים לפי ההלכה, שאם לא כן מתוך שהוא רוצה להתגדל על בעל מחלוקתו, הוא סותר דברי בעל ריבו, אע\"ג שאין האמת אתו, וכן מה שהיו שונין דברי בית שמאי והיו מקדימין דברי ב\"ש לדבריהן, נראה שלא היו שונאים לדברי בעל ריבם ומבקשין לדחות דברי זולתם, אף כי האמת אתם, שכיון שהיו שונים דבריהם ודברי ב\"ש והיו מקדימין דברי ב\"ש נראה שלא היו מכוונין לדחות דברי זולתם, ולא היה מחלוקת שלהם מכת המנצחים, כי מי שהוא מכת המנצחים אין דבריו נמשכים אחר האמת, כי תמיד מבקש לנצח, ולא היו כל הדברים אלו בבית הלל, לכן ראוי להיות הלכה כמותן, אע\"ג שדברי ב\"ש טובים וישרים, כיון שיש לבית הלל הכנה שראוי להיות דבריהם הלכה, לכך הלכה כבית הלל, ובדבר זה נפלו כמה אנשים, שהשנאה פועל להם, שרואים דרך המישור העולה בית אל דרך עקומה, והאהבה משוה להם ההר לבקעה, ואלו היו מביטים לדברי חכמים בעין השכל מוסר מן הקנאה, והיו מצרפים דבריהם אל מה שאמרו במקום אחר כו', יעו\"ש נעימות דבריו הקדושים. ומתבאר מדבריו, דכל שאינו בגדר הזה אין הלכה כמותו, כי קנאתו ושנאתו גרמה לו לעוור עיניו ולסלף דברים המוצדקים, וכ\"ש מי שקנאתו ושנאתו גברה עליו כל כך, עד שאינו יכול להוציא מה שבלבו, שאין משגיחין עליו כלל דדברים שבלב אינן דברים:", + "ויען הנני לוחם בענין הזה מלחמת חובה, כי המתחיל במצוה אומרים לו גמור, וממצות המלחמה הוא לפתוח בשלום תחלה, לזאת הנני להעתיק בזה לשון מכתבי, שכתבתי בענין זה לגדולי זמנינו שיחיו, שמה נתבאר ויצא כאור צדקי ומשפטי, וענתה בי צדקתי כי לא אחפוץ לצאת לריב מהר ואת כל ונוכחת:", + "•", + "וזה לשון מכתבי שכתבתי כמעט בסגנון אחד, לשני גדולי זמנינו הגאון מורנו רבי יצחק אלחנן שיחי' האבד\"ק קאוונא יע\"א והגאון מורנו רבי ישראל יהושע שיחי' אבד\"ק קוטנא יע\"א", + "בשם ה' ובעזרתו יום ה' י\"ג ניסן תר\"ן ראדזין. אורך ימים ושנות חיים ושלום יוסיפו לכבוד ידידי ורב חביבי הרב הגאון האמתי ע\"ה פ\"ה אביר הרועים כבוד קש\"ת וכו' האבד\"ק. אחרי דרישת רב שלומו הטוב, בקחתי קסת הסופר בכפי, הוא קנה כנף אוז הבית, אשר שירתה לקרא בשם ה' להודות ולהודיע בעמים עלילותיו, ולשיח בכל נפלאותיו, כדתנינן בפרק שירה, גם ממנה ילמד האדם להיות רך כקנה, להלוך ולבוא עם כל רוחות שבעולם ושורשו בל ימוט, בה אפרוט עלי גליון להוציא תעלומות לבי, אשר חנני ה' לשיח בכל נפלאותיו, ותמיד איחל להוסיף על כל נפלאותיו ותהלותיו:", + "וכאשר לקחתיה למרטה למען תפשה בכף, העידותי בה לאמור, הלא אתה כלי נשק חשקי להגביר חיל באפרתה להכשר יתרון דעת והכשר חכמה, הלא תדע כי שלחתיך עתה לצאת לקראת נשק, לא לקראת אויב ומתנקם, לא להרבות חללי חרב מלחמת שפך דם על שדי קרב:", + "אך נגד אוהבים ורעים, משיבי מלחמתה של תורה, לשערים המצויינים בהלכה, היא תורה התמימה המשיבת נפש ומחכימת פתי, ונותנת חיים ורוח גבורה, על מרחבי שדי' תצא למלחמת מזימה, ולהפיל חללי רוח עועים, ומיתרך תכונן על פני רעיוני רוח, ועשתנות מורדי אור:", + "הקרב הזה, אם כי פניו פני מלחמה ברעש ורעם לגמא ארץ, אכן תכליתו תכלית שלום וצדק, והאמנם כי גם בזה אם כי שלום בסופה אכן יען ערבו רגעי דודים, ואיך ישבית לרגעים, לגרוע אף רגע אהבת רעים ודודים ידידים, אך בזאת אשיש יען שבט ספרי מואסת כל עץ גבוה, והיה כי ישח הגבהות, אז ישכילו עם יבינו לרבים, וכזהר הרקיע יזהירו ונקדש ענות צדק, הלא אז יוגדל שלום רב לאוהבי תורת אמת:", + "והנה בזה אבוא אחרי דרך מבוא השלום, כמשפט התורה והמצוה, הן במלחמת הרב וקשת נגד אויב נצטוינו לפתוח בשלום, ולקרוא לשלום אף לאויב ומתנקם, אף כי במלחמתה של תורה שהיא שלמה ותמימה, והנותנה נקרא שלום, כמו שנאמר ויקרא לו ה' שלום, ומקבליה שלומי אמונים, ובנתינתה יברך את עמו בשלום, כמ\"ש ה' עוז לעמו יתן ואין עוז אלא תורה, ובה ברך אותנו בשלום, ובהגיגנו בה נקבל רב שלום, כמ\"ש לא יבשו כי ידברו את אויבים בשער, כמו שדרשו על זה חז\"ל (קידושין ל) ואינם זזים משם עד שנעשים אוהבים זה לזה, שנאמר את והב בסופה, אל תקרי בסופה אלא בסופה, ואף כי בסופה יבואו ראשית דבריהם, באחרונה יוגדל אהבתם:", + "ולכן ודאי מצוה וחקה בפתיחת שלום, ולכן הנני בזה לפתוח בשלום, ולהודיע כי רק שלום ואמת אדרוש, ומוכן אני להודות על האמת ולקבל האמת ממי שיאמרנה באהבה ובשמחה, ולזה אף כי נושא הענין לא ימלט מלחום לחם שערים המצויינים בהלכה, לכן יסלח נא על עון פלט קשת הסופר אשר הוחדה וגם מורטה לתפשה בכף, לפרוט על גליון מלים אשר מלאתי, דברי קושט ואמת אשר כמעט נעדרת לעת כזאת, הציקתני רוחי, אשר אף אם אמרתי אעזבה שיחי ואבליגה, והיה בלבי כאש בוערת עצורה בעצמותי, כי מה אחרית תקות חנף כי יבצע ישים יד לפה ושכין בלועיו, לכן אמרתי אחת היא האמת, אף כי ארצה הושלכה ויכס עליה אופל ותהי נעדרת, והתרמית עשתה והצליחה ותהי גברת, על כל אלה, הלא זה דרכה מקדם, וכן לעד תכון שפתה תשדד עמקים, ותחפור בעמק לצאת לקראת נשק, תשחק לפחד ובושת, ולא תחת מרעש כידון, תלעג ללהב חנית ורומח, ולא תשוב מפני חרב היונה, תבקע צורים ותפוצץ סלע המחלוקת, וממעבה האדמה תתרומם להפריח, ומתחתית ארץ תעלה ותזריח, וכשושנת העמקים תציץ ותפריח, וכל אויביה בהם יפיח, ואוהביה כעץ שתול על מים בכל אשר יפנה יצליח:", + "לכן אמרתי אדברה וירוח לי, לא אשא פני גדול ואל איש לא אכנה, ותהי זאת נחמתי כי לא אכחד אמרי קדוש, ואסלדה בגילה בהחילי לערוך אמרי יושר:", + "אך לזאת יחרד לבי תבער אש בהגיגי, הלא גדול השלום וירב מעלתו ויף בגדלו, עד כי גם האמת דחה תדחה מחמתו, וכן מצינו פרשת גדולת השלום בפרק השלום (סוף מסכת דרך ארץ) ושם נאמר מעלת השלום שאף התורה שינתה לשונה כדי להטיל שלום, וגם הנביאים שינו לשונם כדי להטיל שלום, והקב\"ה ויתר על שמו שנכתב בקדושה שימחה על המים כדי להטיל שלום, וכל התורה נתנה בשלום וחותם כל הברכות בשלום:", + "אכן שבתי אל לבי בצפותי לדברי הנביא (זכריה ח׳:ט״ז) במאמרו אמת ומשפט שלום שפטו בשעריכם, ושם האמת ראשונה כי לו משפט הקדימה בכל, כי הוא ראש דברי יוצר הכל וחותם תכניתו:", + "ואחריו יקום המשפט, להוציא את יסוד האמת לאור באור החיים, כי המשפט לאלהים האמת ולעולם כל משפט צדקו:", + "והיה השלישי, השלום הבא אחר האמת והמשפט, הוא יהיה שלום האמת, והאהבה תהיה אהבת קושט וקימת לעד:", + "ואם שלש אלה יעשה האדם, וחי בהם חיי טובים וחיי עולם, וכן נאמר בפרק השלום וירושלמי תענית (פ\"ד ה\"ב) תמן תנינן על שלשה דברים העולם עומד על הדין ועל האמת ועל השלום, שלשתן דבר אחד הן נעשה הדין נעשה האמת נעשה שלום, אמר רבי מנא ושלשתן בפסוק אחד אמת ומשפט שלום שפטו שעריכם:", + "ואם אמנם נדרש בירושלמי סנהדרין (פ\"א ה\"א) ובבלי (שם דף ז) כל מקום שיש משפט אין שלום ומשפט שיש בו שלום זה ביצוע, הוא רק בדבר שבין אדם לחבירו שיכול לותר, אבל מי הוא שיותר על מצות ה', האם ביכולתו לבצע הן בקום ועשה הן בשב ואל תעשה:", + "וגם מה שמצינו ששינה הכתוב למען השלום, הוא רק על העבר ולא על העתיד, וגם בזה חלקו חכמים הראשונים יבמות (סח:) אם מצוה לשנות או מותר לשנות מפני דרכי שלום, ורבי שמעון בן יוחאי עמד בדעתו ועשה מעשה כדעתו במס' נדרים (סו:) ולא רצה לטעום תבשיל אשר הקדיחה האשה והדירה בעלה בקונם, עדי תטעימו לרבי יהודה ורבי שמעון שיאמרו כי טוב הוא, ורבי יהודה טעם למען המצוה לשנות והיתה הארוחה אצלו סעודת מצוה, ורבי שמעון לא עזב דעתו, כאשר הורה בנו רבי אליעזר. (יבמות שם) כי רק רשות הוא, ולכן הארוחה סעודת רשות היא, וירא לנפשו לטעום לבלתי יגלה ממקומו כנהנה מסעודת הרשות במס' פסחים (מט.) והשיב אמרו ימותו כל בני האלמנה שתשאר נדורה ונדודה מבעלה ואלמנה חי' תהי' ב\"מ (לח:) ושמעון לא יזוז ממקומו, ויקר האמת בעיניו (זה הוא הפירוש האמתי בענין הזה שלא נתבאר בשום מפורש):", + "ולכן כל דורש שלום, אם שלש אלה יעשה בסדר הזה, יבקש אמת וישמור משפט, אז השלום על מקומו יבא:", + "אכן אם השלש אלה לא יעשה בסדר הכתוב, ואמור יאמר המרצע לאהבת הכבוד המדומה ואהבת שלום השקר, אהבתי את השלום לבדו, אף כי רחוק הוא מאמת ומשפט, ובו אתרועע את אנשים אשיר עליהם בשרירות לבי:", + "הלא שוב תשיבנו לאמור, קח נא מוסר אב ושמע תורת אמת, אין גדול בשלום כקדוש תהלות ישראל, הלא הוא שלום ושמו שלום, ותורתו השלמה היא תורנו להדבק במדותיו, וכאשר ינהג עולמו בחסד ובמשפט כן יורנו בתורתו, ובינה נא וראה וקרא במקרא מפורש ושום שכל, כי אחרי כלות מחיית כל היקום במי נח המה מי המבול, אשר הביא לשחת כל בשר מפני רוע מעלליהם, כי מלאו את הארץ חמס, ובאהבתו זכר את נח ויפקדהו בדבר ישועה ורחמים, להוציא ממסגר נפשו, וירבה את זרעו כעפרות תבל, הלא אז שמו לב להטיב דרכם מן החמס אשר קם למטה הרשע בדור הקדם, הפכו לבבם בנסעם מקדם לאגוד אגודת שלומים, לעשות להם שם לבלתי יפוצו, רק להתאחד באגודת עולם לבלי חת:", + "אז ברית השלום בתהו עלה על לבם, כי רק אותו לבדו דרשו, ולא הקדימו לו האמת ומשפט, ויהי תכליתו גיאות וגאון, לאמור, להם לבדם העוז והמשרה, ויבנו מגדל עופל המאפיל ובחן, אשר תכליתו להרחיק תפלה ותחן:", + "וירא עושה השלום, אשר חותמו אמת ובמשפט תאחז ידו, את מגדל האופל, ויאמר הן אמת כי גדול השלום מאד, אכן איככה יקרא לשלום הזה שלום, הלא שבר ברוחו, וסלף בוגדים בו, הלזה נקרא שלום, אם יעות המשפט, והאמת ישתולל, השלום הזה שלום נקרא וניחוח רצון לה', השלום כזה יבחרהו עושהו במרומים, השלוח יד לרעהו, ומרמה לבו מלא, ויאמץ לבו להרחיק משפט וצדקה:", + "הלא דרוש משפט ובקש אמת וצדק, אז כי יחזיק במעוזו ושלום יעשה לו קרא בצדק ונשפט באמונה, אז יבקע כשחר אור השלום, ואמתו תמיד יצרהו, וצדקו לפניו יהלך, וברית האמת יצמיח, ומשפט כשושנה יפריח, ושלום על מכונו יקום נכון בטוח, והיה זה השלום אשר עושהו במרומים יקרא עליו גם על תבל ארצו:", + "אכן הם עזבו מקור השלום, אשר מאמת וממשפט נחצב, ובקשו שלום שקר אשר עולתה בו, ויאספו לאגודת שלום התרמית, ויטשו אלוה עושהו, הלא אז ראה עושה שלום האמת, כי שפה אחת ודברים אחדים להם ויזמו לעשות רע, וינאץ מראות אגודת הרשע, ויפיצם ה' משם על פני כל הארץ ויבלל לשון רמיה ויפלג לשון שוא, ושפתי שקר פזר, ויהפוך להם את השלום למריבה והאגודה הוכנה לרסיסים, וינחל פיזור לרשעים:", + "מכל זה יתבונן האדם לבלתי דרוש שלום המשולל אמת ומשפט, ושלום כזה אשר בתרמית יבא, הלאה יזרנו, ולא יבכר את השלום בן התרמית האהובה, על פני המחלוקת לשם שמים בן האמת השנואה:", + "ומכל זה עצרתי כה לאזור חיל כגבור יעיר קנאה, לבא במגילת ספר הזה אשר הוא כדת:", + "מקדם מאז החלותי לחשוב דרכי, במה יזכה שפל אישים את ארחו לשמור דרכי ה' ולגור באהלו עולמים, אם אשמור בכל לב לשמור תורתו ומצותיו, במידי דבעי דרישה ליחל תמיד להוסיף על כל תהלותיו, אמרתי אני אל לבי, הן לא קצרה יד ה' מלהושיע אף לשפל שבשפלים, אולי ה' אתי בזכות אבותי הקדושים, הוא יעמוד לי לבנות חרבות עולם, ולהחזיק בדק הריסות, ולקומם מוסדי דורות עולם בתורת ה' ומצותיו ואבנה מהם, ובית נאמן יעשה לי ה' לתורה ולתעודה ואזכה כי יערב ה' את דברי תורתו בפינו ובפי זרענו וזרע זרענו, ולא ימושו מפינו ומפי זרענו וזרע זרענו מעתה ועד עולם:", + "והנה עזרני ה' בזכות אבותי הקדושים זללה\"ה לסדר סדר טהרות, והוצאתי בעז\"ה לאור את החלק הראשון הוא מס' כלים, הוא דרך הקודש בסדר טהרות, אשר דרכי הסדר הזה שוממין מבלי באו עדיה, ובעזהש\"י סדרתי כל הסדר, והנני עוסק בביאורו והרבה הוא מבואר בעזהש\"י, כן יעזרני השי\"ת לגמור ולהתחיל בתורה בכל יום, ותמיד איחל להוסיף על תהלת ה':", + "וגם ידידי זה כבוד הדר\"ג שיחיה שלח ידו להסכים על ידי, בלוית כמה גאוני ארץ קדושים אשר בארץ המה זכרונם לברכה, ויבר לו החיים לחיים טובים ולימים ושנים ארוכים, שועלים קטנים רצו לפרוץ פרצות, ואלהי אבותי היה בעוזרי, ובעזרתו שפת אמת תכון לעד, ובעזרתו נתקבל הספר סדרי טהרות בכל תפוצות ישראל בכל מקום תחנותם, ואף במדינות הרחוקים ארץ ישראל ותימן וערב ובבל וקדם, ובהרבה ספרים ראיתי בעזהש\"י יבאו דברי הספר ליסוד מוסד, וכל אשר חשבו למעט כבוד התורה היו כמוץ לפני רוח:", + "והנה זה שנים רבות, עלה בדעתי לעורר מצות התכלת, אשר היא ג\"כ מצוה נושנה, ואין דורש אותה יותר מאלף שנים, ויגעתי הרבה בזה נסעתי למרחקים, עברתי ימים בארץ נכריה שבעתי נדודים יגיעה וטורח והוצאה רבה:", + "וטרם החלותי בדרך המצוה חפשתי סימני התכלת, ואספתי הסימנים הנמצאים בש\"ס וגדולי הראשונים, והוצאתי המאמר שפוני טמוני חול בעזר השי\"ת בשנת תרמ\"ז, שמה ביארתי אשר מצוה על כל ישראל לחפש ולדרוש על פי הסימנים המבוארים שמה אשר יש, ויש בהם דבר ה' זו הלכה ברורה בעזהש\"י, וכל הדברים ברורים שמה לכל ההוגה בתורת ה', ושלחתי בכל תפוצות ישראל, שיראו ויבינו כי כל הדברים ברורים לאמתה של תורה, שמצוה על כל ישראל לחפש כפי יכלתו לעורר המצוה:", + "ולא רציתי לדרוש הסכמות על המאמר, למען לא יאמרו מבקרי מומין כי בחנפי לעג הטיתי דעתם, כדרך כל אוהבי מצה ונרגן, ומה גם כי לא באתי בזה לדבר גבוהות, שכל המאמר רק דברים פשוטים ומבוררים והם מובנים לכל תופסי התורה, וכקטן כגדול ישמעום, כי הכל ברור ומפורש שכל הרואה יתן עדותו, למען יצדקו ויתבררו:", + "ואחר שהדפסתי המאמר והוצאתיו לאור בעזר השי\"ת, שלחתיו בכל גבול ישראל, לדעת מה יענה ישראל, ונתפזר בכל קצוי ארץ, ותופסי התורה למגדול ועד קטן למדו פרק זה, והרבה השיבו על דברי הפלפול והחידוד כדרך התורה, אכן ביסוד עיקר הדין לא ראיתי משום אחד שיסתור מאומה בשורש הדין, ובעזר השם יתברך השבתי לכל השואלים כהלכה:", + "וגם לכבוד הדר\"ג שיחיה שלחתי את המאמר, והשיב לי בלשון חכמים ברכה, שיהיה נועם ה' עלי ומעשי ידי יכונן, אלא שלתשות כחו לעת זקנתו (ה' יאריך ימיו ושניו) אין לו כח לעיין בזה:", + "ואמרתי אולי מתשות כחו גם עשתנותיו מרופים (יתן ה' לאמצו) ואין ביכלתו לעיין בשמעתא דבעי צילותא כיומא דאסתנא, והשבתי דדרכי שלא אטריח לזקן זה קנה חכמה:", + "ולכן שבתי לעבודתי עבודת הקודש כמאמר חז\"ל במקום שאין איש השתדל להיות איש, ונכנסתי לעומקה של הלכה, והעליתי בעזהש\"י מאמר השני פתיל תכלת:", + "והוא מאשר הוספתי בברור הלכה, ואשר השבתי לגדולים ואף לקטנים אשר רצו לדעת דבר אמת, שמה בררתי כל הסימנים ודיני הצביעה וגודל חיוב קיום המצוה, והשבתי על כל הקושיות אשר שאלו, וגם מאמר הזה אחר שבעזר השי\"ת הוצאתיו לאור בשנת תרמ\"ח, הפיצותיו בכל קצוי תבל, וגם לכבוד הדר\"ג שיחיה שלחתיו, ובעזהש\"י נתקבל בכל העולם, וכל רואיו שבחוהו והללוהו:", + "ולכן קרבתי אל המלאכה היא עבודת הקודש, והתחלתי בעבודת התכלת להוציאה לפועל כדת של תורה, כאשר ביארתי במאמר פתיל תכלת, שיהיה בתכלית ההכשר, באופן שהיה ביכולת גם בימים הקדמונים לצבוע, וכאשר נוכל לשער ולהחליט בטח שבאופן זה צבעו בימים ההם, אף שביארתי כהלכה שבכל אופן שהוא צבוע הוא כשר, אך שיהיה הצבע מן הדם בלא הוספת צבע אחר, אכן זה היה המובחר אצלי הדרך הברור שבאופן זה נצבע התכלת בימי דור המדבר וחכמי הש\"ס, הכל ביארתי במאמרנו:", + "ובעזהש\"י ביום ראשון דחנוכה שנת תרמ\"ט, אחר הרבה נסיונות ובדיקות ביגיעה רבה, עלה בידי בעזהש\"י לצבוע היורה הראשונה ובזמן קצר לבשו איזה אלפים מישראל תכלת בציציותם, אכן מעט אשר הכינותי הצבע לאשר לא היה בידי הרבה דם חלזון, כי לא כאשר דמיתי כן היה אנכי דמיתי תחלה, כי במשקל אחד של דם חלזון, אוכל לצבוע כמה משקלים ציצית, אכן לא כן עלה הבחינה, כי נצרך דם חלזון כמעט יותר ממשקל הציצית, שעד הנה היה נצרך כפלים ממשקל הציצית, אכן עתה כאשר הורגלתי בצביעה יעלה פחות מכפלים:", + "ובראשית שנת תר\"ן, התחלתי לצבוע מהדם אשר הבאתי ממקומו, ובעזהש\"י הרבה אלפים מישראל הטילו תכלת בבגדי ציציותם, וכהיום יותר משנים עשר אלף מישראל כבר לבשו תכלת, ובעזהש\"י בכל יום מוסיפים והולכים ומחבבים מאד המצוה היקרה הזאת בכל לב, וכמה ממדינות רחוקות מהרבה גלילות כבר לבשו, וכמעט בכל יום יגיעונו מכתבים ממקומות רחוקות לשלוח להם תכלת, והרבה תופסי התורה ממדינות עסטרייך אונגרין ופרייסען וליטא, כבר לבשו ומוסיפים והולכים:", + "אך לאשר הענין הזה אם כי כבר היה לעולמים, אכן יען כבר כמעט נשכח מכל העולם, אף שבכל יום יזכירו אותו שלש פעמים, ולזה רוב העולם עדיין לא לבשו ולא ידע ישראל עוד איך לפנות, ועם כי בעזהש\"י בכל יום יוסיפו להטיל תכלת אך היוחל ארץ ביום אחד והיולד גוי בפעם אחת:", + "וידוע כי בכל דבר יתרבה קנאה, ומהקנאה תצא שנאת חנם, ורבים היום המתחסדים כן המתפרצים כן בכל דבר שבקדושה יצר לב האדם יסיתנו להרחיק ולדחות מדחי אל דחי, יש מהקטנים שיאמרו אראה מה יעשו הגדולים, והגדולים יש שישיבו הנח להם לישראל אם אינם נביאים בני נביאים הן, והיה כי אראה רבים מעדת ישראל ילבשו גם אנכי אלבש, וכל אלו הם דחיות ותרדמת התרשלות ועצלות לקיים מצוה:", + "ואנכי מצדי, יען כי התחלתי במצוה, חובה עלי להתאמץ בכל יכלתי לגמרה, שתתקבל בין כל ישראל ולהוציאה לפועל בשלימות, להשתדל כפי כחי שכל ישראל יקיימו מצות ציצית כמאמרה:", + "ולכן מחויב אני לגלות אמתתה, ולהוציא לאור גלוי לכל ישראל, שמה שיש עדיין התרשלות הוא רק מפני שאין מניחים לישראל להיות כל אחד בדעתו השלמה, וכמו שמצינו בענין כזה במסכת פסחים (סז.) שהיה ספק בדבר שהיה בו צד איסור וצד מצוה, ולא היה בידם לברר איזה ידחה, אז אמרו הנח להם לישראל, ולכן בענין זה אם יוכל להדמות לשם, היה בו מצד הנח להם לישראל, אבל לא שלא להניחם, כי רבים היום המתחסדים והמתפרצים שלא יניחו להם לישראל, וביותר שיש להם מקום לתלות באילן גדול לומר ראה הלא זה גדול הוא והכבוד תלוי בו ולא ילבש תכלת, ובזה אין מניחים לישראל, ובאיזהו מקומות רבתה מחלוקת וחלול השם, ובפרט שבאמת אין לדון כלל בדבר זה הנח להם לישראל, כיון שאין בו שום צד איסור וממילא אפילו למי שאין בו יד בחידושי תורה וספק הוא אצלו, ג\"כ מחויב לקיים המצוה משום ספק, וכ\"ש שבאמת הוא ודאי מצוה:", + "ועל כן במקום שיש חלול השם אין חולקין כבוד לרב, ואבוא לדון על השתיקה, כי מה זה שתיקה בענין זה אם יש צד איסור בענין זה, מדוע לא ירים כשופר קול להציל את ישראל מחשש איסור, ועל מי מוטל להרים מכשול מעדת ישראל והעון תלוי בגדולים, ואם הוא מצוה, מדוע לא ילבשנה, וגם ספק מצוה ג\"כ מחויב, כמו שנתבאר במאמרנו, ואם כך היא המדה והדין לשתוק ולראות מה יעשה ישראל, צריך לברר טעמו בגלוי, אז יקיים הנח להם לישראל, אבל בשתיקתו הרי מונע הרבים ואינו מניח להם לישראל, ומונע רבים מלעשות מצוה, ולכן מחויב להודיע ששתיקתו לא תמנע את הרבים מלעשות מצוה, ומה גם כפי מה שנתבאר במאמר הזה עין התכלת, שיש בביטול מצות תכלת, עבירות, שתי מצות ל\"ת וביטול מ\"ע אין שום תירוץ להשמט ולהפטר ממצוה זו, ולכן מחויב כל מי שיש תחת ידו איזה טעם וסברא לגלותה, כמו שביארנו הכל במאמר ואין שום מקום לשתיקה:", + "ומתחלה דמיתי כי כנים הדברים בתשובתו אלי, כי מחמת תשות כחו מרופים עשתנותיו לעיין בהלכה זו:", + "אכן אחרי כן ראיתי כי באו לפני הדר\"ג נ\"י איזה ענינים אשר לדעתי אינם נחוצים כ\"כ כענין הזה, וגם הם שמעתא דבעי צילותא יותר מענין התכלת, שבהם יש איסור חמור, ולא נמנע מלהכניס עצמו בזה ולנופף ידו, ומזה אדע כי לא מהטעם אשר השיב לי ישים יד לפיו מלהשיב בענין זה, ואנכי יען הנני בענין זה לוחם מלחמת חובה, שמצד הדין המתחיל במצוה אומרים לו גמור, וכידוע שבמלחמת חובה אין דבר שיעמוד לנגדו, ומחויב אני לעשות כל מה שביכולתי, אף שהוא נגד רצוני, ואף כי יקר כבודו אצלי, והנני מתיקר באהבתו, אכן מה יתן ומה יוסיף רצון אנוש ואהבתו נגד מצות ה' החובה על אדם:", + "ולכן הנני שולח בזה שני מאמרים, מאמר אחד הוא עין התכלת, בו נתבאר כל עניני התכלת ומצותה וחיובה על כל ישראל, ומאמר השני הוא על דבר השמטה, שמה נתבאר איסור השמטה גם בזמן הזה, כי הרבה מכתבים השגתי מגדולי ארץ ישראל אשר נפרץ פרצה בדבר השמטה, ולא האמנתי שכבוד הדר\"ג היה המתיר עד ששלחתי לאיש נאמן מתושבי ירושלים שלא יחוס על טורח והוצאות, וישלח לי העתקה נאמנה מכתב ידו אות באות, וכאשר נתבאר במאמר על דבר השמטה אין שום צד היתר בדבר להתיר שמטה בזמן הזה:", + "והנני מגיש את שני המאמרים האלה לפני הדר\"ג נ\"י, ובשם תורת האמת הנני מציג לפניו כי יקיים והייתם נקיים מה' ומישראל, ויבאר דבריו ע\"פ ד\"ת הקדושה, בשני אלה הלכה ברורה כי משני אלה רבתה המכשלה בישראל ומחלוקת ומריבות וחילול השם, ויכתוב דבריו דברי תורה להלכה, וכאשר אראה כי יעמידני על האמת כי טעיתי, הנני מוכן לכוף אזני לשמוע דברי חכמים. ובדבר התכלת אם יאיר עיני בהלכה ברורה, לא רק שאסור להטיל תכלת, אך אף אם רק אינו חובה, הנני מוכן להודות ולקבל שכר על הפרישה:", + "גם זאת ידע הדר\"ג נ\"י כי הנני מקדים פני הדר\"ג בזה כי הריני מקבל עלי כבוד חכמים, ולא יבוש מלומר כל הטעמים אף אם יאמר שאיני מומחה ותכלת אינה ניקחת אלא מן המומחה, ואני איני נאמן אצלו איני בוש חלילה, הכי אכריח לכל אחד שתהיה חזקתי אצלו למומחה ונאמן, הגם שהוא מילתא דעבידי לגלויי:", + "אך בפירוש הנני מוכן לעשות בזה כל טצדקי, כי בעזהש\"י אוכל לברר הכל בפני כל, וכל מי שאינו מאמין לי מאנשי השם יוכל לבוא בעצמו אלי, או לשלוח איש אשר יבטח בו כי נאמן הוא, ואנכי אשלם שכרו ואראה לו מעשה התכלת מהחל ועד כלה, אראה לו את החלזון שלם שהוא שרוי ביין שרף (שפירט) כדי שיקיים תוארו בשלמות, בו יראה כל הסימנים שכתבנו במאמרנו, וכן אראה לו חלזון חתוך ופתוח, בו יראה את שלפוחית הדם עם דמו הצרור בתוכו ודבוק בו מתולדה, וממנו יראה תכנית הדם בטעם ומראה וריח בטביעת עינו, ומזה יוכל להכיר שלפוחית הדם אשר מונחת אצלי הרבה, שממנו אעשה את צבע התכלת, ומאלו השלפוחות אעשה בפניו את הצבע, ואראהו כל הסממנים הנצרכים להצבע, ויוכל לבדוק כל אחת בשבע חקירות ובדיקות ואצבע בפניו את התכלת, או אורהו כל מעשהו והוא בעצמו יצבע, וכל מי שאינו סומך עלי יוכל ליקח ממנו, כי אוכל ליתן לידו הרבה תכלת שיספיק לכל אלו שאין סומכין עלי על הרבה שנים, ולא יהיה הדבר פחיתות וגרעון לכבודי כי זה הוא כבודי, לבזות עצמי על כבוד שמים והתורה והמצוה ועמם אכבדה, ולכן הנני מכריז בזה ומודיע לכל ישראל, כי כל רב ומורה בעירו אם ירצו ללבוש תכלת ורק מצד שאין סומכים עלי ישלחו אלי איש אשר הוא מוחזק לנאמן, ואנכי אשלם שכרו, והוא יצבע בשביל כל בני עירו כנ\"ל, וכל יחיד שירצה לראות מעשה התכלת ולצבוע לעצמו ג\"כ יוכל לבוא ואראהו:", + "ובאם יהיה הצורך ללמד לכל ישראל את מעשה התכלת מתחלתו ועד סופו, הריני מוכן ללמד, כי לא ארצה להטמין הדבר, אדרבה ארצה כי יתפשט בכל ישראל, והיה כי אראה שיוצרכו ישראל להרבה תכלת אלמד מעשהו לנאמני ישראל, ואף כי הדבר צריך תלמוד זמן רב לא אחוס על הטורח ואלמד אנשים נאמנים:", + "ובאם יהיה הצורך ללמד לכל ישראל את מעשה התכלת מתחלתו ועד סופו, הריני מוכן ללמד, כי לא ארצה להטמין הדבר, אדרבה ארצה כי יתפשט בכל ישראל, והיה כי אראה שיוצרכו ישראל להרבה תכלת אלמד מעשהו לנאמני ישראל, ואף כי הדבר צריך תלמוד זמן רב לא אחוס על הטורח ואלמד אנשים נאמנים:", + "אשר לדעתי אחר כל אלה, אין שום טצדקי לפטור עצמו ממצוה זו, שיש בה קיום מצות עשה, ובמניעתה יש ביטול מצות עשה ועבירת שתי מצות ל\"ת, כאשר ביארנו במאמר הנוכחי עין התכלת:", + "אכן עם כל אלה הלא רק אדם אנכי, והיה כי יורני כי שגיתי, מוכן אנכי לשמוע ולקבל דבריהם באהבה, אכן לא יבוא בגמגומים בסירוסין ומסרמיסין וחמיסין וטורמיסין, כי לא מן דין סמיכו לנא ולא בדחיית אי\"ה, דישנו בעדים זוממים, וביי\"א, דאחריב לבי מקדשא, ולא בלישנא קטוע, וגם לא יאמר שיש לו טעם כמוס, כי אנכי ידעתי בזה שכבר הכמוס נתגלה ונכמש, כפי אשר ביארנו בפנים ונבעו כל מצפונים, רק הכל בכתב יושר ודבר אמת בהלכה ברורה, וכאשר ביארנו כי שתיקתו מונעת רבים מלעשות מצוה ומה זו שתיקה:", + "ואם אחר כל אלה יחזיק בפלך השתיקה, אזי אהיה מוכרח לגלות ולהודיע לפני כל עדת ישראל ששתיקתו אין בה ממש, ואם הדבר הזה יהיה נגד רצונו, וגם שלא לרצוני הוא, אכן יען הנני לוחם מלחמת חובה, מוכרח אני לבטל כל המניעות הנמשכים משתיקתו, ואבטח כי יראו ישראל ויעידו אמתת הדברים, ובזה אין אחריות כבוד המונעים עלי עוד, כי הנני פותח בשלום וחותם בשלום, ובזה אצא בשים שלום טובה וברכה על כל ישראל:", + "הנני דו\"ש באהבה רבה ומתיקר באהבתו, מברכו לקבל החג בדיצה וכשרות עם כל ברכותיו,", + "עד כאן לשון מכתבינו להגאונים הנ\"ל:", + "•", + "אחר ששלחתי מכתבים הנ\"ל, שלחתי להם שני המאמרים, דהיינו המאמר על דבר השמטה, ומאמר עין התכלת הנוכחי, ומתחלה שלחתים ליד ידידי הגאון האבד\"ק קאוונא שיחיה, על יד בני ותלמידי היקר הרב הגדול החריף ובקי החסיד ומפורסם מוהר\"ר מרדכי יוסף אלעזר שיחיה, בלוית תלמידי גיסי הרב וכו' מוהר\"ר נחום שיחיה,", + "•", + "ואחר ארוכות וקצרות שנתוכחו עמו השיב להם:", + "אנכי כבר סייעתי הרבה בענין התכלת, כי כתבתי לק\"ק זאמושטץ דיפעשע שהחיוב לקבור בתכלת מי שהלך בתכלת בחייו, וכפלתי וכתבתי להם הדברים במכתב מיוחד על הבי דואר, ובזה הראיתי גילוי דעת מפורש שדעתי מסכמת לקיים המצוה, דאי לא אחזיק התכלת למצוה לא הייתי מכניס עצמי כלל בזה, ורק שאני בעצמי יש לי מונעים מבחוץ אשר לא אוכל לקיים המצוה, כי יודע אני שדעת הרבה מההולכים לרוח העת לא יהיה רוחם נוחה ממני בזה, ויביטו עלי בפנים נזעמים, ואם כי בדבר מצוה אין להתבייש ולירא מהמתלוצצים, אבל אנכי עוסק כעת בדבר מצוה רבה הנוגע בפקוח נפש כלל ישראל, ולהפיק זממי מוכרח אנכי להראות פנים שוחקות ומסבירות לכל המפלגות, כדי שיהיו דברי נשמעין אצלם ולא יעמדו לשטן נגדי, ובענין זה שאני עוסק בו לא יעמוד נגדי אפילו חלול שבת וכ\"ש ביטול מ\"ע, ע\"כ תורף תשובתו אשר שם בפיהם.", + "•", + "ובמכתבו אלי השיב כבראשונה שלתשות כחו אינו יכול להכניס עצמו בהלכה זו:", + "הנה נתבאר שדעת הגאון האבד\"ק קאוונא שיחיה נוטה לדעתנו בדבר התכלת, ומשתיקתו אין ראיה כנ\"ל, כי נאמנו דבריו שיחיה אצלנו ואנו דנין אותו לכף זכות, וכמו שהראה גלוי דעתו שיחיה מפורש במכתבו לק\"ק זאמושטץ.", + "•", + "וזה לשון מכתבו:", + "ב\"ה יום ב', יו\"ד ניסן תר\"ן קאוונא כבוד הרב הגדול המפורסם כו' כשת\"מ יהודה ליב נ\"י דומצ\"ק זאמושטץ וכבוד הרב המופלג כו' כש\"ת מ' יעקב העשיל נ\"י.", + "אחדשה\"ט, מכתבכם הגיעני במה שדרשתם ממני על דבר התכלת וכפי הדעפעשא שהיה הנני להשיב, כי כבר השבתי על ידי דעפעשא, אשר דעתי הוא דבאותו הטלית שהיה הולך הנפטר קודם מותו, דבאותו הטלית ילבשו אותו אף בעת מיתתו וקברו. ועל כן אם היה מתלבש בטלית של תכלת, היינו בציצית תכלת, כן ילבשו אותו בטלית של ציצית תכלת להניחו בקברו, זה הוא תוכן הדעפעשא שלי, ואין לי מה להוסיף עליו, ובעצם הענין של התכלת אין בכוחי להזדקק לזה מחמת רוב חולשתי, וה' ישים שלום בעדתכם, ואין בכוחי לכתוב יותר, והנני לברכם בברכת החג הק' הבא עלינו לטובה, שיחוגו אותו בחדוה וגילה ובשמחות, ונזכה לעלות לציון ברנה ולאכול מן הזבחים והפסחים ולראות בישועת ה' במהרה בימינו:", + "ממני ידידכם דוש\"ת בלונ\"ח המחכה לישועת ה'", + "בכלל ובפרט יצחק אלחנן החופ\"ק קאוונא,", + "עכ\"ל מכתבו", + "•", + "ובעומק פניני אמרי מכתבו מבואר ומפורש ככל מה שהתנצל בפני תלמידי יחיו הנ\"ל:", + "והנה הגאון האבד\"ק קוטנא שיחי', אחר שהגיע מכתבי הנ\"ל לידו והבין ששתיקתו לא נאה ולא יאה לפי כבודו יצא קצת ממחבואו, ואם כי לא בא לפני בתשובתו, אכן לשואל אחד שהתחפש לפניו שהוא ממתנגדנו השיב בזה, ולאשר באמת לא היה לו מה להשיב תפס תשובתו בדרך אחיזת עינים, לפסוח על שתי הסעיפים, עד שבאמת אין להציל מדבריו לומר כי זו היא תשובתו ודעתו כאשר יראה המעיין העתק תשובתו במאמרנו זה, ותשובתנו בארוכה על תשובתו, ויראה ויבין כי יפה עשה הגאון מקוטנא שיחי' שלא בא בתשובה זו לפני, כי לא היה לו פה להשיב ולא מצח להרים ראש, לבא בתשובה כזו לפנינו, כי באמת לא עלה על דעתו שתגיע תשובתו אלי, כי לא ידע שהשואל לנו הוא ולא לצרינו, ומלבד תשובתנו כבר השיבו אותו למדי תלמידי חובשי בית מדרשנו הי\"ו", + "ואחר זה שלחתי לו על יד תלמידי גיסי הרב וכו' מוהר\"ר נחום שיחי' את שני המאמרים הנ\"ל בצירוף תשובתנו על תשובתו עם מכתב מאתי בזה הלשון:", + "•", + "ב\"ה מוצש\"ק לסדר ועשו להם ציצית תר\"נ פה ווארשא. אורך ימים ושנות חיים ושלום לכבוד ידידי מר חביבי הרב הגאון האמתי אביר הרועים נ\"י ע\"ה פ\"ה כשת\"מ ישראל יהושע שליט\"א האבד\"ק קוטנא. אחד\"ש, הן זה כבר קודם חג המצות, באתי במכתבי לפני הדר\"ג בארוכה על דבר השמטה וענין התכלת, ועתה הנני במכתבי זה לבא בקצרה, והנני שולח בזה שני קונטריסים, בהם נתתי חלק לשבעה היא שנת השמטה בבירור הלכתיה וגם לשמונה הם שמונה חוטי ציצית לבאר דיניהם עם התכללות התכלת, והנה אם כי אחר כתבי מכתבי הראשון ראיתי אשר השיב לזאמושטץ, ונפלאתי אשר אחר זה זמן כביר טמן ידו מלהשיב להרבה שואלים בענין זה, ורק לאלה הבאים כמתחפשים השיב, ואם אמנם בשורש דבר ראיתי אשר השיבו לו צעירי תלמידי בית מדרשנו הרובים, וראיתי כי למדי השיבו נגד דבריו, ואם כי צעירים הם בימים רכים בשנים, אכן הם אבות בחכמה, ה' עליהם יחיו ויגברו חיל, וגם אנכי בעניי הנני רוצף פה גם על דבריו, ויען כי גם מעת כתבי מכתבי עד עתה, הרבו בני ישראל ללבוש תכלת, ובעזהשי\"ת בכל יום ירבה ויוסף, לכן אם יש את לבב הדר\"ג שיחי' להשיב עוד בענין הזה, הנני לבקשו בזה, כי מוכן אני להוציא לאור את המאמרים ואציג דבריו ואשוה אותם לפני דברי כמשפט, ונציג כל לפני כלל ישראל אשר נודע שאף בדורותנו שהוא דור עני בתורה, אבל כל זה על הפרט נאמר ולא על הכלל, כי כלל ישראל יבינו כל, ולכן לא נאוה לפני האמת שתהיה ביישנית אף לא פחדנית, אם יש אתו דבר אמת יסלח נא להשיבני וגם אנכי לא אבוש מלהציג את האמת כאשר עם לבבי לפני כל עדת בני ישראל, ומעתה יאמר נא ישראל את כל ונוכחת, ובזה נצא בשים שלום, הנני דורש שלומו וטובו כל הימים בלונ\"ח", + "ע\"כ לשון מכתבי:", + "•", + "ואחר עיונו בשני המאמרים ובתשובתי על תשובתו, התנצל עצמו לפני גיסי הרב הנ\"ל שיחי', שאי אפשר לו כלל לכנוס בעומק ההלכה לראות שמחויב לקיים מצות התכלת, מאחר שיודע ברור שאף אחר שיראה ההלכה ברורה שמחויב להטיל התכלת בטליתו ג\"כ אי אפשר שיקיים המצוה, שהרי הקוצים שבכרם בית ישראל יצערו אותו ולא יניחו לקיים המצוה, כידוע, שכבר החציפו נגדו וציערו אותו הרבה מאד, וכ\"ש כשיראו שהוא לובש תכלת, שידוע שמצוה זו היא על אפם ועל חמתם, יצערו אותו וירדפוהו בכל מיני רדיפות, עד שיוכרח להסיר התכלת, ולזה מוטב לו יותר שלא לכנוס לעומק ההלכה בזה ויוכל ליישר לפניו העקום לומר שאינו מחויב כלל, וקילל קללה נמרצת את אלו הקוצים שעל ידם הוא נמנע מלקיים המצוה וד\"ל, ובמכתבו אלי אחר שנתן הסכמתו על דבר השמטה, סיים, ובענין התכלת קשה עלי לפלפל כי גופי חלושה ביותר:", + "ובעניי, אני מקבל התנצלותו בזה, כידוע שכבר סבל הרבה מגירי וחיצי חריפי גדיפי עזי פנים ופריצי דורנו, ואם כי אין זה אמתלא הגונה נגד מצות ה' ברה מאירת עינים, אבל אין אדם נתפס על צערו, ומתלא אמרי מאן דנכית מכלבא מקלא אזדעזע, ובפרט לעת זקנתו ותשות כחו, ובאמת לא אלמן ישראל ח\"ו, וגם בדורנו יש הרבה גדולי תורה ויראי ה' אשר לבם חרד בקרבם לקיים מצות ה' מצות התכלת, אלא שבעוונותינו הרבים המה בשפל המדרגה, ויראים ממתפרצי ומתחסדי דורנו, כאשר השגנו בזה כמה מכתבים. ולדוגמא אציג לשון הרב הגאון הצדיק מוהר\"ר עקיבא יוסף שליט\"א מעיה\"ק ירושלים תוב\"ב, הנודע בשם בספרו הבהיר \"לב העברי\" ושאר חיבורים יקרים,", + "•", + "וזה לשונו הטהור במכתבו אלי:", + "מציון יבורך גבר בגוברין, כבוד הרב הגאון הצדיק כקש\"ת מוהר\"ר גרשון חנוך הרב דאיזביצא שליט\"א. הקרה ה' לפני קונטרס שפוני טמוני חול, על איזה שעות בשאלה, ושמחתי על הרעיון הקדוש, ושלחו לי אח\"כ קונטרס בדפוס, זה לעומת זה והשבתי כנגדו, ועתה הנה זה בא והשאלני ב' קונטרסיו היקרים וגם הנאני במעשה ידיו להתפאר לפאר ליוצרנו ית\"ש, ושמחתי, כי כמה דברים אשר כוונתי מן הכתוב בקונטרס פתיל תכלת, ואין בהמ\"ד בלא חידוש בס\"ד:", + "אמנם העיקר הכל לפי רוב המעשה לזכות הרבים בס\"ד, אמרתי לגלות אוזן דה\"ק יחי' דברתי בענין עם גדולים דפעה\"ק הגאון דבריסק נ\"י, והגאון מהר\"ש סלנט נ\"י, והסכימו עמי בגוף ההלכה ע\"פ דעת הרמב\"ם ז\"ל, שאין שום מקום להסתפק לפטור מחיוב קיום המצוה, דהא אפילו בלא חוט זה כשר:", + "אמנם, אחר חג השבועות כאשר באו הנה הקונטרסים ודברתי עם הגאון דבריסק נ\"י למעשה אז אמר לי כי א\"א לו עוד להתערב, כי קיבל מכתב מן מורי הוראה דווילנא, באזהרה שלא להשיב בענין זה כלל, ואמרתי לו לא אבין כזאת, ואדברה בעדותיך וגו' כתיב, כלום משא פנים בדבר להורות כהלכה, ושוב עסקתי בענין עם חכמי ספרד המכונה קהל חסידים עדת בית אל אשר הם המקובלים המכוונים רב חסיד השמ\"ש זיע\"א כמפורסם, ואני לומד עמהם כמה פעמים ביחד, ודברתי וראו והסכימו עמי כו' וה' אל ימנע טוב להולכים תמים, וכא\"נ א\"נ השמח לשמוע מן אנשי מעשה ה' עליכם יחי', וכא\"נ ביו\"ן בכל מילי דברכות דברים היוצאין מן הלב העברי. עקיבא יוסף.", + "ע\"כ מלשון מכתבו הטהור אלי:", + "•", + "וממכתב זה יתברר, להמעיין בצדק בעינים פתוחות ובלב ישר שני דברים, האחד שמי שמעיין בענין זה בלי נגיעה ושנאה, ורק מביט אל נקודת מרכז האמת, רואה בירור אמתת דברינו להלכה, כי זה הרה\"ג בעהמ\"ח ספר לב העברי שליט\"א הוא מפורסם בצדקתו וחסידותו בקצוי ארץ, ואנכי השפל לא זכיתי מעולם להיות לי שום הכירות עם צדיק זה, וזה הוא המכתב הראשון שהשגתי מאתו, כן גם אלו הגדולים שיחיו שכתב שעסק עמהם בענין זה, לא זכיתי מעולם להיות לי שום הכירות עמהם, שיהיה מקום לחשוד אותם ח\"ו, שמשום נגיעה ואהבה נוטה דעתם אחר דעתי, ורק משום שעיינו בענין זה בצדק בלי נגיעה ונטיה לשום צד, רק לכוון האמת לאמיתה, ראו שהאמת כדברי, שבח ותהלה להשי\"ת:", + "שנית, עד כמה גברה אגרופה של מטה רשע ושקר בעולם, הלא ידוע שמע הרב הגאון ר' יהושע ליב מבריסק שליט\"א לצדיק וגאון מפורסם, וידוע שאין בכל המ\"ץ ומ\"מ דווילנא, אחד שיגיע לקרסולי הגאון הנ\"ל, והם הרהיבו עוז בנפשם להעיז ולצוות על הגאון הנ\"ל כמפגיע שלא יתערב להורות בדבר הלכה בענין התכלת כאשר עם לבבו, ומה יעשה הרב הגאון מבריסק שיחי', שאינו יכול לדון עם מי שתקיף ממנו שיכולין למנוע מאתו לחם חקו, ומי יודע מה שהגזימו עליו ומחויבים אנו להצדיק את הצדיק דמעיקרא ולצדד בזכותו, כמאמרם ז\"ל אל תדין את חבירך עד שתגיע למקומו:", + "ועתה התבוננו נא וראו אם בארזים נפלה אש הנגיעה והקנאה המהולה בשנאת חנם מה יעשו אזובי קיר, כי עכ\"פ מעתה אחר שהכרזנו ופרסמנו הדבר שאסור לשתוק, וכל היודע מחויב לחוות דעתו, והמה עדיין עומדין בשתיקתם, דעת לנבון נקל שכל שתיקתם על אדני הנגיעה והקנאה והשנאה הטבעו ואין לדון משתיקתם שהוא מנגיעה מפני כבודם המדומה:", + "וראיתי להזכיר כאן מה היא תכלית כבוד המדומה בעולם, כי באמת משום הכבוד לבדו לא היתה נגיעתם גדולה כל כך לעור עינים לבטל מ\"ע שבתורה, וכדאיתא במס' מגילה (כד.) איכא בינייהו דעביד בחנם ופירש\"י דליכא משום אנצויי אע\"ג דמשום כבוד איכא יעו\"ש, אלמא דמשום כבוד יכול אדם לוותר ולא אתי למינצי, וכ\"ש דלא שכיח דמשום כבוד לחודא יהיה נקל בעיני האדם לבטל מ\"ע, ולכן באתי לגלות בזה תכלית כבוד המדומה, כי לא על חנם ידונו בכבודם, כי תכלית הכבוד הוא לעצת ענין הרע אשר נתן אלהים לבני אדם לענות בו:", + "ומה נמלצו אמרי רבותינו רועי החסידים באמרם כי אף אם יצר לב האדם הרע מנעוריו, ובימי הקדם היה לפנות אל אלילי מעשה ידיהם, ואף אמנם הפצירו והרבו תפלה הבאים משבי הגולה מארץ שנער ויעתר להם ה' וימסור יצר לבבם הרע בידם והרחיקו את הצפוני וימיתוהו בחרבם ובקשתם זה תפלתם ובקשתם:", + "אכן שאריתו יתרה עשה ויתלבש בענין הרע אשר נתן האלהים לבני אדם לענות בו, וכמו שנדרש (רבה קהלת א) זה שיפוטו של ממון, אשר הגדיל חמדתו, אין אדם מת ובידו חצי תאותו, וזה מאמר חז\"ל (ירושלמי בכורים פ\"ג ה\"ג) על הבוטחים בו לקנות שררותם קראום אלהי כסף ואלהי זהב:", + "הלא הוא המתעטף במחצלים שונים, הוא היוצא והבא בראש, וגם בסוף ישסה כל כלי חמדה, ישלח פארותיו, לבגוד בגד בוגדים, שלל צבעים, רקמה רקמתים, בחכמה בגבורה באמונה ואהבה בעוז ותפארה, ובכל מדה נכונה, ובשם טוב עולה על גביהם:", + "כי כל אלה רק למען קנות השם טוב אשר על ידו יגבר חיל: והנה לא אדבר בזה מהנודעים בשם לאוהבי בצע מעשקות להטות משפט ולהכיר פנים במחיר אשר ברוב על אחד יכשירו ויפסילו יאסרו ויתירו:", + "כן לא אדבר ממעוטי תורה וגסי הרוח, באמרם כי ינוח עליהם הרוח: אכן גם על הנודעים בשם לתמימי דרך, כי גם עליהם יעבר ענין הרע הזה, כי יצר הענין הרע לא רק בחמדת ממון הטבוע בצלמי כסף וזהב ונחשת יתלבש לחמדה, כי אם לכל אשר ישים כסלו בו, בזה התלבש והתעטף יצר לב האדם לומר אלהיו למעשה ידיו, וכאשר ענו בעלי הנשים המקטרות את ירמי' הנביא (ירמי' מד) בדמותם כי יטיבו להם ושמו כסלם במלכת השמים, אמרו עשה נעשה את כל הדבר וגו' לקטר למלכת השמים והסיך לה נסכים ונשבע להם ונהיה טובים, וכן דימו שבחדלם לקטר חסרו כל והנשים המקטרות לא מבלעדי אנשיהן עשו לה כונים להעציבה:", + "ולכן אף כי היצר הזה בפעולת זרים האלה חלף ועבר את הפסילים: אכן התלבש בכל אשר יעלה על לב איש, לאמור, כי הוא זה הדבר אשר על ידה ימצא לו מלואת חסרונו די סיפוקו לכל אשר נפשו תערוג:", + "זה יאמר לזהב כסלו, ובכתם ישים מבטחו, וזה יעבוד לכשרון פעולות ידיו ועליהם ישים מבטו, זה יכרע להכשר חכמתו במשאו ומתנו, וזה במענה לשונו וחלוקת חכו, אשר על ידם יקרב נפזרים לאחדם במקנה וקנין אף יזווג זווגים, זה יסגוד לקולו הנעים כי יזמר וישיר בשירים ולוקח לבבות, וזה ישתחוה לידיו הפורטות עלי נבל ועלי כנור ינגן ביד:", + "ורבים כאלה העובדים לסבת כל אשר ממנה יחיה מחיה ומזון כמאמר הנביא (חבקוק א) על כן יזבח לחרמו ויקטר למכמרתו כי בהמה שמן חלקו, ולא יאמר איה אלהי עושה כל אלה והוא מסבות מתהפך (עי' חובת הלבבות שער הבטחון פ\"ד ופ\"ה):", + "אכן בכל אלה ירב היצר לקנות שם טוב במדה גדושה, זאת היא לעזרתו, על כל סבתו, ממנו ימצא מחייתו:", + "וכן כל העולה במעלה אדומים, מנדיב המרומם, עד יורד תחתיות, מעשיר וקצין, עד פורש כפים, מגביר נכבד ושוע, עד המסכן אשר חכמתו בזויה, ממקרי דרדקי, עד יושב על כסא ההוראה, אם לא יהגה לעלות על מסילה אשר עולה בית אל, ויפנה במסילה השנית העולה גבעתה, כלם יעלו על גרם מעלות הגבהות, וידמו בנפשם כי כבודם הוא משענם, ויקרתם הוא מעוזם:", + "הנדיב המרומם, בקנותו שם כי גדול הוא בעשרו אף כי הליכות ביתו צופיה, הלא יוכל להגדיל עזבונו ומערבו, שפק עביטתו ישיג, באוצר העביטה לא יחסר בטחונו, יטעום טובת סחרו, וירב מרכולתו:", + "הפורש כפים, כי יקנה שם רצוי כי הגון הוא, על אחת שנים יוסיף לאסוף בקבצו קבץ:", + "מקרי דרדקי ומלמד להועיל, אם יעש שם פועל ובין פועלי עוז יתרשם וישמע שמעו, כי על תלמידיו יעשה רושם, אז חלף עבודתו משנה שכר שכיר יקח:", + "כל עושה מלאכה, החרש והנגר, הנפח והמסגר, צורף כסף ורוקע זהב, תופר ורצען, אורג ורוקם, וצובע צבע רקמתים, עד היוצר העושה מלאכתו על האבנים, בדחן ושדכן ורוקד רקודים, סורק וטוה ורודד רדידים, כל אלה אף אם פרי מלאכתו לא ישוה למלאכת רעהו הטוב ממנו, ואף אם מלאכת רעהו תיטב כפלים, אך אם שמו יעלה עליו ולשם טוב ונבחר יגיע הלא חלף עבודתו יקח על אחת שבעתים:", + "ולא רק בשם טוב ירצה האדם להתכתר, אף גם בשם רע אשר ידמה אנוש כי על ידו יגיע לעשות פרי, גם בו ישיש ויגיל כי הגיע עדהו:", + "המקבלים להספיק לאפסניא ולבנות ולגדור ולבנות גשרים ולתקן דרכי המדינה וקוני ממקנה המדינה, מה ינעם לו אם יקנה שם נוקם ונוטר ובעל חימה לא ישוב מפני כל, הלא ישמח בחלקו ויגיל בשמו כי הוא כלביא וכליש גבור בבהמה, וכשחל סביבות שניו אימה, ולא יביט לנזק ואבדון כסף והון רב ודי בזיון אשר יאבד על אבן הלקח בקנותו דבר האבוד, למען ידעו כי לא יעמדו נגדו כי כל אשר יקום עמו ירשיע:", + "אף היושב על כס המשפט ומרוה גם יורה, תופס תורה ועטוף יראה עסקן במצות ומאריך בתפלה, שונא בצע מעשקות, משוחד מעלים עיניו, גם הוא מבעלי התשובה להשיב כדת מה יעשו ישראל:", + "אך אם אינו איש חיל, ולא און לו להגביר חילים לבטוח בה', ויאמר בלבו כחו ועוצם ידו יעשה לו חיל, וירצה לבצר מבטח עוזו, מה יתן ומה יוסיף לו יראתו החסרה ותפלתו לא זכה, הלא יחסרו לו מעלות הדרושים לשלימותו, הלא ראשית מעלות אנוש להבחר ולעמוד בראש, כי יהיה איש חיל עשיר בדעת ואל תקצר נפשו ודעתו מלבטוח בה' עושהו, והוא לא כן עמדו, לזאת יתאמץ לבנות לו מבצרים, לבצר מבטח עוזו, וירצה לעשות לו חיל בכחו ועוצם ידו, ואף כי לא ירצה לצבור כחול כסף וזהב הטבוע בצלמי צורה:", + "אך חליפות עזבונו תמורת כסף והזהב, יבן לו מגדל עוז, בכבודו ייסדנו, ובגאותו יציב דלתיה, את קירותיו עשה גאוה, וצפוי ראשו גאון, ממסד עד הטפחות בתפארת השם, ובו שם מבטח עוזו, כי מה לו לכסף המנוי והצרור הצריך פקידה ושימור, אם חדשים לבקרים יגיעהו כסף תועפות וזהב תנופה, הלא כחול אסף כבוד, וכעפר חוצות גבהות, הלא זה ימציא לו טרפו במדה גדושה, ובהם ימצא מחיתו די שפוקו, וכל עיר תדרוש למנהל, הלא הוא ראשונה יחשב, כל ריב וכל מצה, הלא על ידו יבוצע:", + "והיה כי יגיע לקנות השם הנכבד העולה על גבי אפיקי מגיניו, יבנה לו משכנות בטוחים, ומבצרים אשר בהם יתחזק, למען יהיה בטוח על צרכיו בשפק לכל ימיו:", + "ולכן אף כי מלאת שפקו ישפיק לו מסת צרכיו, כבשים ללבושו, ודי חלב עזים ללחמו, אכן לחוסר אמונתו, יעוז בהותו, וירבה תוצאות ביתו, ותחת כי ישפיק באגורה אחת ליום, ירבה להרחיב גבול ביתו להגיע לצורך אדרכמוני זהב, יען לא יבטח גם על אגורת כסף, אך בזה בטח לבו בהרחיבו גבול ביתו, אף כי תרב דאגתו, אכן בגדלו שמו יבטח כי כסף תועפות לו כי יתחתן את אחד בעלי הכיס אשר יתן עיניו בו אף אם לא יתהלך במישרים:", + "ובזה יכבד את בניו בעושר, אשר לדעתו הוא תכלית האושר, אף אם הוא לא ביושר, את בנותיו יתן לבני חורים ואילי ארץ, ולא יביט אף אם הם מפורצי פרץ, ואף אם הרוה את הצמאה, יספק ולפני ארי יכפתנה, ירכיב ענבי הגפן בענפי החור, וארז הלבנון עם האטד, ויאחז במשל העולה בפי כסילים, מה לי ליחוס אשר הוא על בית הקברות אם בביתו יצר צרות, ויעל החוח בידו, כאשר יעלה ביד אשר יתן בכיס עיניו:", + "ולא ישים על לב, הלא אבינו הזקן אברהם אשר ה' אמר עליו כי ידעתיו ואהבו, ולא הזכיר לו אהבתו חלף עשר נסיונות אשר נסהו, רק למען אשר יצוה את בניו ואת ביתו אחריו, ועל זה עוררו חכמינו ז\"ל את האדם לישא בת ת\"ח ואף להשיא בתו לת\"ח למען ידע כי שלום אהלו, ויפקד נוהו, ואף גם לזה לא ישימו לב, כי יפרד לצאת מכללו של זקננו אב המון, ויתמכרו ליתן את הילד בהון, ואת הילדה מכרו בנדן אשר הסתו בת אתבעל אשת בל חזה שמש, הוא חמדתו יצר הממון:", + "כי כל אלה ימציאו לו עזבונו לבטוח בהם למצוא מנוח, לעת ייגע מכח, ואף בעת מחיתו בו תבגוד ותעזבנו, הם יעמדו לכלכלו די כבודו:", + "והן כל אלה לדעתו למערבו יעמדו, אך אם יקנה שם במערכתו, כי רק יחיד הוא במעלתו:", + "ולכן יכרע לכבודו, ויעבוד לגבהותו, ויזבח לבמת רמתו, ויקטר לגאונו, כי בהם יתרון לחלקו והליכות ביתו צופיה:", + "וכל אלה אם כי לא בשאט נפש יעשו זר מעשיהם, ולא בדעת וחשבון, כי לו חכמו וישכילו, הלא ראו כי לא רק לימים הבאים בעולם הנעלה לא יצדקו ולא יצליחו, אף גם במועדם ובזמנם, הלא תיטב לפניהם עצת התורה והמצוה, ללכת בנתיבותיה, לשמור עצמותיה, אז ימצאו מנוחה ומרגעה נעימות נצח:", + "אכן יצר לב האדם הרע מנעוריו, צופה עליו ומבקש להעבירו מדרך היושר, ומרבה עליו המון חשקות וחמדות ענין הרע, וכדלף טורד כן יערוף עליו להטותו ברוב לקחו, וימלא כל יצירי גוו באהבת שוגה, וממול ערפו כהולם פעם יהלמנו כבכשיל וכלפות, ולא יניחנו רגע בלעו רקו, עדי ידהמנו בהגרילו כאיש נדהם אשר ימשך אחר מנהיגו אשר ינהגנו, ימליך עליו מלך זקן וכסיל הוא יצרו הרע, אשר לא בגודל חכמתו יוגבר על איש להטותו, כי לא חכם הוא, אך בעוצם שקידתו יפיל חלכאים, ויעבוד בהם עבודתו פרך עדי לא יניחנו לחשב דרכיו מה יוטב לפניו, ויתאר לעיניו בשרד, כי כל אלה למערבו יעמדו אך אם יעמוד בשם הגדול שבגדולים:", + "ובגלל זה הדבר נאלץ להחזיק במעוזו, ואף אם יסיר מני אורח בשגגות תלמוד בהעותו, וגם כי הודע אליו אשמתו, ואף אם נפשו עליו עגומה, לא יאות לפניו להודות ולהודיע צערו לרבים כי באה המכשלה תחת ידו, ולומר דברים שאמרתי טעות הם בידי, ומעתה אתחנן כי יהיה אלהים עמדי, ויצילנו מבא בדמים והושע ידי, אכן יתעשת ויאמר הלא כל ערבותי הוא כבודי המפונק אצלי מנוער, ומכירי ליחיד בעולם יכירני, כי למדתי חכמה הרבה, והנני חכם מכל אדם, אף הרוח ינוח עלי ואנבא, ולא אוסיף לומר כי טעות טעיתי, ורוח רעיתי, ואדם הקנני מנעורי, הלא לבן אדם יחשבוני, וכגורל כל אדם גורלי, וכמשגה כל אדם אשגה, וערך עזבוני ירד עשר מעלות אחורנית, וגם בעיני אוהבי ואהובי כאדם אשר יסודו מעפר אחשב, וזה נידון יוצא לפקוח נפש, כי נידון בכבודו, ונפשו תלוי בה, וגם יצטדק כי כבודו הוא כבוד התורה מן השמים, ואיך יחלל כבוד התורה, וגם דרכי השלום ימצא בזה, וידון שמצוה לשנות:", + "וכן במצוה שהוא בקום ועשה, אם לא הוא יהיה המעורר ורק איש זולתו יעוררנה, יבוש לקיימה, כי יאמרו שלא הוא היה המעורר והמקיץ, א\"כ יש גדול ממנו, ולא הוא הראשון שבראשונים שאין למעלה הימנו:", + "ואף כי בזה יכול לחרוץ משפטו, כמאמר חז\"ל במס' ר\"ה (כה:) אשרי הדור שהגדולים נשמעין לקטנים, אכן יען לא הכל יודעין מאמר חז\"ל, ולא לכל הוא גלוי, לא לנשים ועמי הארץ, והנידון בכבודו יחפוץ להתכבד אף מפחותי ערך, וידמה לו כי מהם יחסר לו כבוד בחצרות כבודו, ולא ישוה לו שכר המצוה בנזק כבודו המדומה, ויפלס בדעתו כי כאשר יקיים המצוה אשר עוררה זולתו, יאמר דלת העם ראו כי החל לקיים מצוה אשר עוררה רעהו הגדול ממנו, הלא אז יפלח חץ הקנאה את כבודו:", + "ולא יפלאו בעיני עדת עם קודש דברי אלה הנאמנים, ולא תאמרו איך נאמין כזאת על פארי עדתינו הנודעים בשם לתהלה, כי ימנעו ממצות ה' חלף כבוד המדומה, אכן הביטו נא מראש מקדם מלך הראשון על ישראל בהתחלק עם ישראל מיהודה, הלא מהולל בקרא לגבור חיל, כדכתיב (מלכים א י״א:כ״ח) והאיש ירבעם גבור חיל וגו' וגבור חיל הכתוב במקרא, לא על גבורת כח נאמר כי אם בתורה, וכמו שנדרש במס' סנהדרין (קב.) תורתו של ירבעם לא היה בה שום דופי, וכל תלמידי חכמים דומין לפניו כעשבי השדה יעו\"ש, ונבחר מעשרת השבטים על פי נבואת ה' על ידי אחיה השילוני, ובכל זה רשת גסות רוחו טרדתו מן העולם, כמו שאמרו חז\"ל (שם קא:), ואם כן לא יתפלא כי כן יפרוץ כל לובש מעטפת תהלה, בבואו לערוך מערכתו, כי כל העולם נעשה לפניו כמישור, אם שלש אלה הנאמרים למטה יעשה לו, ויצא ויטעון ברכות בכל מידי דמיטיב ואף נקה ינקה עצמו מכל אשמה ועון:", + "הראשון, לבוש צדקה יעטוף בגמילות חסד להתיר כל נאסר בחרצו משפטו כי כל צרכיו המה פקוח נפש, ואף אם רק אגוזי פרך ורמוני בדן יחסר לו גם המה לפקוח נפשו יחשב, וא\"כ אין לך דבר שעומד כנגדו שאין לך דבר שעומד בפני פקוח נפש:", + "השני, כל דבוריו הם מפני דרכי שלום, ואם כן הוא, אין לך דבר שקר שלא יורשה לדבר, ובזה אין להציל מפיו דבר אמת לעולם:", + "השלישי, כל צרכיו וכבודו, הוא צרכי וכבוד שמים, ועל כבודו לא ישים עין, רק על כבוד שמים. ולכן יכול לדון יחיד ולהצטדק לפני כל באי עולם בכל ענין שאינו נוגע בשום דבר, וחילול כבודו הוא חילול השם:", + "וכבר כתב רבינו יונה בשער התשובה (שער השלישי סי' קס) וענין שונאי השם נמצא לפעמים גם באנשים שהם עושים המצות ונזהרים מכל עבירה במעשה ובלשון, אם נפשם רעה ובקרב לבם יקשה להם, באשר חבריהם עוסקים בתורה, וירע בעיניהם בהיות בני אדם עובדים את ה' ויראים מלפניו כו' יעו\"ש נעימות לשונו הקדוש:", + "אף יש מהם מתחפשים כי לא יהנו מכבוד התורה. ובזה יפטרו מכל משא ציבור ואומרים שאינם ערבים:", + "ובאמת מצינו במס' ברכות (יז:) הרוצה שלא להנות לא יהנה כשמואל, והרוצה להנות יהנה כאלישע, שבשניהם יש מדות מיוחדות ואם שניהם ביושר לבב. שניהם טובים, וכל הרוצה יבחר לו כפי מדתו ומקומו ושעתו, שלא נבחר מפי חכמים איזהו יבחר ויבור לו האדם, אכן הנהנה יהנה כאלישע שהכל ראו וידעו שנהנה, וגם שילם טובה למי שנהנה ממנו והכיר טובתו, אכן במשפט לא החניף למי שנהנה ממנו ולא הכיר פניו ושפט משפט צדק ויושר, והרוצה שלא להנות לא יהנה כשמואל שלא נהנה מאומה ותשובתו הרמתה כי שם ביתו:", + "אכן עתה רבו הנהנים במדה גדושה, מתחפשין עצמן שלא יהנו משום אדם, ובהחבא מטילין עצמן על הציבור בתחבולות שונות על ידי חזניהם וסופריהם, ומטילין מלאותם על בעלי בתים לכלכל עסקיו להעביטנו די מחסורו אשר כל יום יוגדל לרגל עזבונו, וגורם בזה כמה רעות כדאיתא במס' סוטה (מז:) משרבו מטילי מלאי על בעלי בתים כו' יעו\"ש, ועל ידי חזניו וסופריו מכריח כל קונה כי ממנו יקנה, לרקחות, וטבחות, בנין בתים, ומנת דודים, ומתן רעים, ובכל אשר יבא לפניו יאמר הרי איני נהנה על דלת העם יעמוס אכף סבלו לישא משאו בלי שום הכרת טובה. ובכל מקום שירצו למלט משא כי רב הוא, והנוגשים אצים. חזניו וסופריו יאמרו, הלא אל יהנה אדונינו מאדם, ולמה לא תטה שכמך לישא אכף סבל משאו לחרוש חרישו ולקצור קצירו ואף כי יקר מפדיון נפשם שבעתים:", + "בביתו איפה ואיפה אבן ואבן גדולה וקטנה, להגדיל אשמה זולתו הקטנה עד שמי רום וכוכביהם, אם יקלע ויחטיא המטרה בשערה, יגדיל עליו סופה וסערה, ולהקטין אשמתו בהתירו לעצמו ולאחרים כל דבר נאסר ולמנוע עצמו ואחרים מכל דבר מצוה:", + "וזה אמרם במס' שבת (קלט.) אם ראית דור שצרות רבות באות עליו, צא ובדוק בדייני ישראל יעו\"ש:", + "וראו מה שכתב הגאון בעל כלי יקר ז\"ל בספרו אורח לחיים בהקדמתו בעמוד השלישי, כת ראשונה רועי ישראל מנסרי נסרים, שררך אגן הסהרים, אשר אגודות מוטה מתירים, המוכתרים בכל ג' זירים, אשר מעולם אנשי השם המה הגבורים, גבורי כח ורב תבואות בכח שורים, אשר למחיה שלחם אלהים לאסוף בעמרים, ולנהג את הצאן אחר המדברים, המה היו קצתם בעוכרם נטשו הצאן הנשארים, וילכו לרעות את עצמן כיקר כרים, ביותרת הכבוד וחשוקיהם כסף צורים, זהב ורב פנינים צבורים זהב סגורים, החוזר בעולם ככדורים, ומאיש לאיש מתגנדרים, שני אלה חברו בעצת נבערים, בחשבם שעל ידי הלימוד ישיגום בה תורים, ובדור שהתורה חביבה שהלומדים מבזרים,הנה עכ\"פ עצם הלמוד אין לו שחרית עשה יעשה לו כנפים וסנפירים, והלמוד שט ופורח באוירים, מדלג על הרי בתרים, לבתר ולחלק כל פשט לגזרים, לעשות מעשה חדודין להתיר הקשרים, זה יקרא סיני ועוקר הרים ומשרי הקטרים וכו', ואם אמרתי אלך לי אל הר המורים, בני ציון היקרים, הממונים והמלצרים, אשר יהיה לך הזכרים החרש והמסגרים, גבורי כח העומדים על המשמרים, לחזק בדק בית ישראל כמזופף בכופרים, מסיעין על קצתם העוברים, אין עונשין אלא אם כן מזהירין ומתרים, עושין חיזוק לדבריהם וישימו בארץ משטרים, דברי חכמים כדרבונות וכמסמרים, להעמיד יתד תקועה במקום נאמן נבררים, כאשר ישאו היונק האומנים וההורים, והנה רובם אנשים מדינים סוחרים, אשר תמיד תועלת עצמם דורשין ופותרים, ובחנם על הציבור משתררים, ומקצתם אדרבה נעשו להם לצוררים, כנבואת ישעיה שריך סוררים, אשר עליהם נאמר לא תטע לך אשרים, אשר אפשיטי דספרי מזוירים, ואפן כה וכה והנה אין מתום בבשרים, מכף רגל ועד ראש והפדרים, כל עצמות וכל איברים, כלו סג יחדיו נאלחו ובהם מתעמרים, בארץ אופל ולא סדרים, ונשתעבדו המחוררים, לקבל עליהם עולם כגמל היוצא באפסרים, כי על ידי פרוטות ואסרים, יקדימו המאוחרים, וכרם ה' אשר מסר לנטורי קרתא וסנטירי\"ם, ויקו לעשות ענבים וחימרים, והנה עלה כלו קמשונים ודרדרים, וכל אחד על חבירו בערמה יערים, ומלאה פני תבל שונאים וערים, ואל תופע עליו נהרים יעויין שם:", + "ואם ישאל השואל הכי נסך רוח עועים בכל אשר ינהו אחריהם, כי רבים הם הכי מלאו שכרון ויעצמו עיניהם אחר מתעיהם, הלא שוב תשיב לו תשובת חכמי הנגב אשר השיבו לאלכסנדר מוקדון במס' תמיד (לב.) שטנא נצח, וכמו שפירש\"י ז\"ל (שם) שאין ראיה מרבים, כי השטן הוא המתעה ומטעה את הרבים, ותהי האמת נעדרת יעו\"ש:", + "ומה גם מאמר חז\"ל במס' ב\"ב (קסה:) רובם בגזל, וכל החפץ לעשוק ולאסוף הון ממארה, ינהו אחר מקיליהם אשר יגידו להם, כמאמר חז\"ל במס' פסחים (נב:) ומקלו יגיד לו כל המיקל לו מגיד לו, וזה הוא מעשה השטן ובזה שטנא נצח:", + "ומעתה אחר שנתבאר כל זאת, ודאי אין לדון משתיקתם, מאחר ששתיקתם בזה הוא שלא כד\"ת ולא לחכמה יחשב, ואקוה שמעתה כלל ישראל עם קודש אשר אין ידיהם אסורות בעבותות קורי עכביש, ללכת אחר ההבל, ורק עיניהם לנוכח יביטו, ולבם ברשותם לראות ולהבין מה שלפניהם, להיות חרד על דבר ה' ומצותיו, ישימו לב לקיים מצות התכלת:", + "ועם כל אלה לא אתפאר ולא אתהלל בזה כמפתח, כי לא מפתח אני זולתי חוגר, כי כאשר עזרני ה' עד הנה, כן הנני מתפלל וברך אכרע לפני צורי וקוני, הריני נותן הודאה על לשעבר ומתפלל על להבא, שלא יעזבני חסדו לנצח, ויזכני ויחנני להגדיל ולהרבות תורה ומצוות ובית נאמן יבנה לי בבנים ובני בנים זכרים רבים עוסקים בתורה ומצות, ונגדיל שמו הגדול הגבור והנורא שנקרא עלינו מתוך הצלחה והרוחה והרחבה, ויפרוץ גבולי וגבול זרעי בתלמידים חכמים אוהבי לקח ומקשיבים ואוהבי תורה ומצות:", + "ובזה אבטח בה' הרועה אותי מעודי, כי כל חכמים מביני מדע יראו ויתבוננו יבינו זאת הנרשמת ויכירו דבר אמת, ברית החותמת והפתילים, ישימו שכל ויקראו הכתוב ופתיל תכלת, על כנפי כסותם יעשו גדילים. וקראתי המאמר הנוכחי בשם עין התכלת, כי בו נתבאר בביאור מזוקק שבעתים, חיוב ומצות הטלת התכלת שהוצאנו לאורה, והוסר חשכת ענן המונעים מלקיים מצות התכלת, וזה המאמר יכלול שלשה פרטים:", + "הפרט הראשון סובב הולך על סדר המאמר פתיל תכלת, ובו מ\"ו סעיפים: הפרט השני קצת תשובות שאינם על סדר מאמר הנ\"ל, ובו ג' סעיפים: הפרט השלישי קצת ביאור בפנימיות ענין התכלת, ובו ג' סעיפים: " + ], + "First Article": [ + [ + "בביאור דברינו במאמר פתיל תכלת, הן ממה שהקיפוני חבילות תשובות מהשואלים דבר ה' זו הלכה, והן ממה שראינו להוסיף בדברינו לאשר קצרנו אז במאמרנו, בכדי שלא להאריך על המעיין", + "בלשון הרמב\"ם ז\"ל (הלכות ציצית פ\"ב הלכה ב'), ובים המלח הוא מצוי, וביארנו במאמר שפוני טמוני חול, שכוונתו על ים הגדול. והוספנו ביאור וראיה לזה במאמר פתיל תכלת (פרט ראשון סוף סימן א' עמ' מ\"ג) יעו\"ש, ונראה שהרמב\"ם ז\"ל תפס בזה לשונו, מלשון תרגום דרב יוסף (דברי הימים ב י״ג:ה׳), לו ולבניו ברית מלח ותרגמיה רב יוסף ליה ולבנוי קים מלח היכמא דמוי דימא לית אפשר דמתמתקן לעלם כו', יעו\"ש דמפרש לשון מלח דקרא בים הגדול, ותהלה לקל בעיקר דברינו מצאנו חבר הגאון חיד\"א ז\"ל בספר נחל קדומים (פרשת תרומה), שכתב בפשיטות כן בשם הרמב\"ם ז\"ל, וכפי הנראה היתה הגירסא כן בספרי הרמב\"ם שלפניו ובים הגדול הוא מצוי, ועיין במעדני יו\"ט הל' כלאי בגדים (דין י\"ב אות א') דמפרש ג\"כ לשון שבים המלח שברא\"ש (שם) וברמב\"ם הל' כלאים (רפ\"י) שהכוונה על שאר ימים שהם מלוחים יעו\"ש.", + "והנה במאמרנו (שם) העלינו להשוות, הא דבפרקי דר' אליעזר וזוה\"ק מבואר שהחלזון יוצא מים כנרת, עם ש\"ס בבלי דמבואר שמציאת החלזון הוא בים הגדול, וכתבנו דמקור שורש בריאת החלזון הוא בים כנרת, ורק שעל ידי תוצאות וסילונות מתחת לארץ שיש מים כנרת לים הגדול הוא בא לים הגדול, וגידולו והתגלותו להיות ניצוד, הוא שמה בים הגדול, והפדר\"א וזוה\"ק מדברים ממקור שורש בריאת החלזון דהיא בים כנרת והש\"ס בבלי מדבר ממקום מציאותו והתגלותו להיות ניצוד יעו\"ש, ולכאורה עדיין הדברים מתמיהים, שבמקום מקור שורש בריאתו לא ימצא כלל, דהרי לא מצינו זכר כלל בש\"ס שהחלזון נמצא בים כנרת, אולם כעת נראה לנו, שבאמת קודם חורבן הבית היה נמצא בים כנרת, ורק מעת החורבן, שאז מעוף השמים ועד בהמה נדדו (ירמיהו ט׳:ט׳) כדאיתא במסכת שבת (דף קמה:), ועיין ירושלמי תענית (פ\"ד סוף הלכה ה) ובמדרש (סוף פתיחתא דאיכא רבתא) ודגים היאך גלו כו' דרך התהום חזרו, והגם דחזרו הא אמרינן (שם) כולן חזרו חוץ מקוליס האספנין, דכיון דלא שריר שדריה לא מצי סליק, וא\"כ חלזון זה שאין לו שדרה נמי לא היה יכול לחזור, להכי מאז לא נמצא בים כנרת רק בים הגדול, והגם דקאמר חוץ מקוליס האספנין, אפשר דלא נקט אלא מה שלא חזר מטהורים, אבל מה שלא חזר מטמאים לא מיירי ועיין חולין (סג:) וברש\"י ותוס' (שם ודף סו: ד\"ה כל), ולהכי בש\"ס בבלי דמיירי אחר חורבן הבית, לא נזכר ממציאת החלזון בים כנרת, דאז כבר לא היה נמצא החלזון בים כנרת רק בים הגדול.", + "וביותר ביאור בטעם העדר מציאת החלזון בים כנרת אחר החורבן, נראה בהקדם לישב סתירה עצומה שיש בענין ים כנרת וים הגדול, מש\"ס בבלי לש\"ס ירושלמי וכמה מדרשי חז\"ל, דהנה במסכת שבת (דף לה.) אברייתא דשיעור בין השמשות, דקתני, רבי נחמיה אמר כדי שיהלך אדם משתשקע החמה חצי מיל, קאמר עלה הש\"ס, אמר רבי חנינא הרוצה לידע שיעורו של רבי נחמיה, יניח חמה בראש הכרמל וירד ויטבול בים ויעלה, וזה שיעורו של רבי נחמיה, אמר רבי חייא הרוצה לראות בארה של מרים יעלה לראש הכרמל ויצפה ויראה כמין כברה בים, וזו היא בארה של מרים כו' יעו\"ש. מבואר מזה שבארה של מרים שהלכה עם ישראל במדבר, היא גנוזה בים הגדול, כידוע שהר הכרמל הוא במערב א\"י סמוך לים הגדול, וכדכתיב (ירמיהו מ״ו:י״ח) וככרמל בים יבוא, ואלו בירושלמי כלאים (פ\"ט הלכה ג) כתובות (פי\"ב ה\"ד) ובמדרש ויקרא רבא (פרשה כב) ובמדרש במדבר רבה ותנחומא (סוף פ' חקת) ובקהלת רבה (פרשה ה פסוק ויתרון ארץ) ובשוחר טוב (מזמור כד) ונשקפה על פני הישימון, כל מי שעולה להר ישימון (בשוחר טוב הגירסא הר נבו) ורואה כמין כברה בים טבריה, זו היא בארה של מרים כו' יעו\"ש, הרי מבואר שבארה של מרים גנוזה בים טבריה שהיא ים כנרת כידוע. שוב ראינו שהעיר בזה הרד\"ל בויקרא רבה (שם), וכתב דטעות סופר הוא בש\"ס דשבת, שטעה משיטפא דלישנא דלעיל מינה דאיירי בהר הכרמל, אבל באמת בהא צ\"ל הר ישימון יעו\"ש, ואין דעתנו העניה נוחה להגיה, ובפרט כאן דכל עיקר שיאייטיה דההיא מימרא הכא אינה אלא מפני דקאי בעליה להר הכרמל כמובן.", + "אמנם, באמת דברי תורה עניים במקומם ועשירים במקום אחר, לפי המבואר בתוספתא מס' סוכה (פ\"ג) ומייתי מינה בירושלמי שקלים (פ\"ו ה\"ב), למה נקרא שמו שער המים רבי אליעזר בן יעקב אומר בו מים מפכים ועתידין להיות יוצאין מתחת מפתן הבית, וכן הוא אומר (יחזקאל מ״ז:ב׳) והנה מים מפכים מן הכתף הימנית מלמד שמפכפכין ויוצאין כמפי הפך הזה כו', ואומר (זכריה י״ד:ז׳-ח׳) והיה ביום ההוא יצאו מים חיים מירושלים לאן הם הולכים לים הגדול לימה של טבריה ולימה של סדום כדי לרפאות את מימו שנאמר (יחזקאל שם) ויאמר אלי המים האלה יוצאים אל הגלילה הקדמונה זה ימה של סדום וירדו אל הערבה זה ימה של טבריה ובאו הימה אל הימה המוצאים ונרפאו המים זה ים הגדול, ואומר (שם) והיה כל נפש חיה אשר ישרץ אל כל אשר יבא שם נחלים יחיה והיה הדגה רבה מאד כי באו שמה המים האלה וירפאו וחי כל אשר יבא שמה הנחל, ואומר (שם) והיה יעמדו עליו דוגים מעין גדי ועד עין עגלים משטוח לחרמים יהיה למינה תהיה דגתם כדגת הים הגדול רבה מאד, ואומר (שם) ועל הנחל יעלה על שפתו מזה ומזה כל עץ מאכל וגו' כי מימיו מן המקדש המה יוצאין מלמד שכל מימי בראשית עתידים להיות יוצאים כמפי הפך הזה יעו\"ש, ומסיק עלה בירושלמי (שם) ניחא ימא רבה וימא דמלחא בשביל למתקן, כלומר ניחא הא דקתני כדי לרפאות מימו ימא רבה וימא דמלחא שהן מלוחים ואינם ראויים לשתיה, וצריכין רפואה למתקן שיהיו ראויים לשתיה ימא דטבריה בתמיה מאי רפואה בעי הא מתוקין אינון וראויין לשתיה, ומשני לרבות דגתם, דכתיב ביה והיה יעמדו עליו דוגים מעין גדי ועד עין עגלים משטוח לחרמים יהיה למינה תהיה דגתם כדגת הים רבה מאוד למיני מינים תהיה דגתם, דתני ארשב\"ג מעשה שהלכתי לציידון והביאו לפני יותר משלש מאות מיני דגים בתמחוי אחד יעו\"ש, והיינו דמפרשי לקראי מילי מילי. דקרא קמא בים הגדול קמשתעי, ועליו קאמר ונרפאו המים, שיהיו מימיו ראויין לשתיה, וקרא דבתר הכי והיה כל נפש חיה וגו' קמתשעי ברפואת ים המלח, שהוא ים המת והיינו דקאמר ביה כי באו שמה המים האלה וירפאו וחי כל אשר יבא שמה הנחל, וקרא דבתריה והיה יעמדו עליו דוגים וגו' משטוח לחרמים יהיה, קא משתעי ברפואת ים כנרת שהוא ימה של טבריה, שמימיו מתוקים וראויים לשתיה, כדמפורש בראשית רבה (פ\"ד) אלא שצריך רפואה לרבות דגתם כדכתיב ביה למינה תהיה דגתם כדגת הים הגדול רבה מאד, ודרשינן למיני מינים תהיה דגתם, לפי שרוב מיני דגים אינן מתקיימין ומתרבין אלא בים הגדול שמימיו מלוחים קצת, ולא כימה של סדום, לפי שמתמתק בעבים, כדאיתא במסכת (תענית ט:) ולזה יש בו ריבוי דגים כהא דתני ארשב\"ג מעשה שהלכתי לציידון שהוא בחוף ים הגדול והביאו לפני יותר משלש מאות מיני דגים בתמחוי אחד, אבל בימה של טבריה שמימיו מתוקין אין בו ברכת שפע ריבוי דגים, ולעתיד יתרפא ע\"י מעין היוצא מן המקדש, שיהא בו שפע ריבוי דגים כבים הגדול:", + "הנה מבואר מכל זה, שים כנרת אין בו ריבוי וברכה דדגים, וצריך שיתרפא ע\"י מעין היוצא מן המקדש לעתיד, ולכאורה הרי במסכת (ברכות מד:) דחשיב שבח פירות גינוסר, דהיינו פירות ארץ ים כנרת, כדפי' רש\"י (שם) וחשיב נמי ריבוי דגים, וקאמר כי אתא רב דימי אמר עיר אחת היתה לו לינאי המלך בהר המלך שהיו מוציאין ממנה ששים רבוא ספלי טרית לקוצצי תאנים מערב שבת לערב שבת יעו\"ש, הרי שהיה ריבוי וברכה דדגים בים כנרת, אמנם הדבר נכון מאד, שהרי בתוספתא דסוכה (שם) מסיים וכך היתה הבאר שהיתה עם ישראל במדבר דומה לסלע מלא פי כברה מפכפכת ועולה כמפי הפך הזה כו', וגם היא סובבת את כל מחנה ישראל ומשקה את כל הישימון והיא נעשית נחלים שנאמר נחלים ישטופו, וכן מים מתמצין הימנה והיא נעשית נחל גדול והולכין לים הגדול ומביאין משם כל חמדת העולם, שנאמר לא חסרת דבר ע\"כ יעו\"ש, ובספרי בהעלותך (פסקא צה) אם את כל דגי הים יאסף להם ומצא להם והלא הלכה עמהם באר במדבר והיתה מעלה להם דגים שמנים יותר מצרכם כו' יעו\"ש, והדבר יותר מבואר בברייתא דמלאכת המשכן עתיקתא, הובא בילקוט סו\"פ פקודי (רמז תכו) יעו\"ש, מבואר שבארה של מרים היתה בה סגולה זו של מעין היוצא מן המקדש לעתיד, לענין התרבות שפע ברכת הדגים והפירות, ומעתה שפיר בזמן הבית היה התרבות הדגים בים כנרת על ידי בארה של מרים כמבואר בירושלמי ומדרשים הנ\"ל על פסוק ונשקפה על פני הישימון, שבארה של מרים היתה גנוזה בים כנרת, ורק אח\"כ בשעת חורבן שאז מעוף השמים ועד בהמה נדדו וגלו הדגים כנ\"ל, אז ניטל בארה של מרים מים כנרת ונגנזה בים הגדול סמוך להר הכרמל, ומאז צריך ים כנרת רפואה ויתרפא לעתיד על ידי מעין היוצא מן המקדש כנ\"ל, ומעתה אין כאן שום סתירה מירושלמי ומדרשים הנ\"ל, להאי דש\"ס בבלי במס' שבת הנ\"ל, דהירושלמי ומדרשים הנ\"ל קאי על פסוק ונשקפה על פני הישימון, דהיינו שעת כניסת ישראל לארץ, שאז נגנזה בארה של מרים בים כנרת עד שעת החורבן, וש\"ס שבת הנ\"ל קאי כמו שהוא עכשיו אחר החורבן, שניטלה בארה של מרים מים כנרת ונגנזה בים הגדול.", + "וכפי זה נתבאר טעם העדר מציאת החלזון מים כנרת אחר החורבן, דקודם החורבן שבארה של מרים היה גנוז בים כנרת, היה החלזון מצוי בים כנרת, שעל ידי סגולת בארה של מרים, היה החלזון מתקיים ומתרבה בים כנרת, הגם שמימיו מתוקין, אבל מעת החורבן שניטל בארה של מרים מים כנרת, אין החלזון מצוי בים כנרת, שאינו יכול להתרבות ולהתקיים במים מתוקין.", + "וכל ענין זה מבואר להדיא להמסתכל בעינא פקיחא, בזוה\"ק (בהעלותך קנ. ושם) בחולקיה דזבולון ימא וכנסת ישראל אקרי ים כנרת והכי אתחזי דהא תכלת נפיק מתמן ואוקמוה דהא לתתא כגוונא דלעילא ים כנרת לעילא ים כנרת לתתא תכלת לעילא תכלת לתתא וכלא באתר חד כו' באר חפרוה שרים כרוה נדיבי עם באר דא כנסת ישראל כו' ואקרי באר ואקרי ים כו' באר דמרים כו' יעו\"ש, ולכאורה יפלא מאי שיאייטיה דבאר מרים לכאן דקאי בים כנרת, ולזאת העיר באמת המגיה לומר שקודם הדיבור באר חפרוה שרים נשמט התחלת המאמר, אכן לפי מה שנתבאר מירושלמי ומדרשי חז\"ל, באמת עיקר רבותיה דים כנרת, הוא על ידי בארה של מרים, שגנוז ביה, וסיים הזוה\"ק (שם) ומיומא דגלתה כנסת ישראל בגלותא, כתיב (איוב י״ד:י״א) אזלו מים מני ים גו' יעו\"ש, והגם דבזוה\"ק מדבר באורות העליונים, כבר הקדים דהא לתתא כגוונא דלעילא, והיינו דלתתא נמי אזלו מים מני ים, שניטל משם בארה של מרים כדאמרן.\n" + ], + [ + "במה שכתבנו במאמר פתיל תכלת (עמ' מ\"ג סימן ב) ובמראה גופו הדומה לתכלת וים. יש להעיר לכאורה, לפי מה שהקדמנו בפתיחת דברינו (שם), שזה החלזון שמצאנו מראה גוו ישתנה בכל רגע וצבע מפני צבע יחלוף, ויבא לפעמים תכלת בהיר ולפעמים כהה, ומעורב בו מעט ירוק חלמוני כו', וא\"כ האיך כיילו חז\"ל לומר עליו גופו דומה לים, הרי הים במצב אחד עומד במראה כעין התכלת, כדאמרינן תכלת דומה לים. אמנם הדבר נכון מאד, דגם הים אינו עומד במצב אחד, ומחליף גווניו על ידי תנועת גליו שנעים ונדים, כדאמרינן במס' סוכה (נא:) על בנין הורדוס, במאי בנייה באבני שישא כוחלא ומרמרא דמיתחזי כאדותא דימא יעו\"ש, אלא שבכל התחלפות גווניו נראה בו מראה תכלת, וגם מראית הרקיע דאמרינן תכלת דומה לים וים דומה לרקיע מתחלף גווניו כדאמרינן במדרש (בראשית רבה פ\"ד) ויקרא אלקים לרקיע שמים, סמים, מה סמין הללו מהן ירוקין מהן אדומים מהן שחורים ומהן לבנים, כך שמים פעמים ירוקין פעמים אדומים פעמים שחורים פעמים לבנים יעו\"ש, מיהו בכל התחלפות גווניו, שהוא כפי לטישת זריחת אור השמש, מתנוצץ מתוכו מראה התכלת, וכבר כתב רש\"י ז\"ל על הא דאמרינן תכלת דומה לים וים דומה לרקיע, שאינו דומה ממש אלא דומה לדומה, עיין סוטה (יז.), וכן הוא מבואר להדיא בלשון הריטב\"א ז\"ל במס' חולין (פט.) יעו\"ש.\n" + ], + [ + "במה שנתבאר בדברינו (פתיל תכלת סי' ה עמ' מ\"ד) שהצב למינהו היינו מה שגדל בלבוש וכסוי. שמענו שיש מתמיהים בזה לומר מנא לן הא. הרי לא נזכר דבר זה כלל בדברי חז\"ל, שיש גדר פרטיי למין הצב שיהא גדל בכסוי דוקא. והנה לא עלינו תלונתם, שהרי כבר גם הגאון בעל תפארת ישראל ז\"ל הבין כן. אמנם באמת הדבר נכון מאד, שהרי בכל הנהו דכתיב בהו למינהו, דמרבינן מזה אף מה שאינו דומה לו, לא בשם ולא במראה, על כרחך צריך לומר שיש בו איזה תואר וגדר שמיחד אותם למין הכולל אותם למיניהם. כדמוכח במס' חולין (סה. ושם) גבי למינהו דארבה יעו\"ש. וגדר הזה יש להשיג במושג השם של הסוג, וכמו שמצינו (שם סג:) עורב זה עורב, את כל עורב להביא עורב העמקי, למינו להביא עורב הבא בראשי יונים, ופריך אמר מר עורב זה עורב אטו קמן קאי, אלא אימא עורב זה עורב אוכמא, וכן הוא אומר שחורות כעורב כו' ועורב הבא בראשי יונים דדמי רישיה לדיונה יעו\"ש ביאורו, דשם הסוג הוא עורב, שמורה על השחרות כלשון הכתוב שחורות כעורב, והוא מלשון ערב. ומדכתיב כל עורב דמשמע כל ששמו עורב מרבינן עורב העמקי, ולמינו מרבה אף עורב שאינו שחור ממש בכולו, כאותו דדמי רישיה לדיונה. וא\"כ הכא נמי כיון שערוד ובן הנפילים וסלמדנדרא אתרבי מלמינהו דצב על כרחך צריך לומר, דשם צב הוא שם תואר כללי להסוג בכלל, ואינו שם עצם פרטי למין מיוחד. וגדר התואר יש למצוא במושג השם צב שהוא לשון כיסוי, כדכתיב (במדבר ז׳:ג׳) שש עגלות צב, ואמרו חז\"ל במדרש רבה (שם) אין צב אלא מכוסות יעו\"ש והוא פשוט וברור.\n" + ], + [ + "בענין מה שחזקנו (פתיל תכלת עמ' מ\"ד) תמיהת הגאון תפארת ישראל, האיך צבעו מדם החלזון למלאכת המשכן, הרי הצב למינהו הוא משמנה שרצים האמורים בתורה, שדמן מטמא כבשרן. ותמהו עלן שנזדקקנו לטרוח בישוב קושיא זו, הרי הקושיא מעיקרא ליתא, דכאן בחלזון שטומאתו משום שרץ, והרי שרץ מטמא לח ואינו מטמא יבש, כמבואר במס' נדה (נד:) ושפיר אף עפ\"י שנטמא בשעת צביעה כשהיה לח, מ\"מ אחר כך כשנתייבש פסק ממנו טומאה, ושפיר היו יכולים להטביל ולטהר מטומאה שנטמא בשעת צביעה, מאחר שכבר נתייבשה הצבע ואין בה טומאה, והרב בעל תפארת ישראל בחנם קאתי עלה לתרץ מטעם בלוע שאין סופו לצאת, אולם אנן בעניותן דרכנו תמיד למשכוני נפשין אדרב ולהפך בזכותיה דצורבא מדרבנן, כי באמת תי' זה אין בו ממש, לא מיבעיא לשיטת התוס' רי\"ד ז\"ל במסכת נדה (סא:) גבי ש\"ז, דאעפ\"י שאינה מטמאה אחרים לאחר שיבשה הטפה, מכל מקום הבגד עצמו אינו טהור עד שתסתלק הטפה ממנו, שכיון שנפלה עליו בעודה לח, לעולם הוא טמא, אעפ\"י שהטבילו עד שיסתלק הטפה ממנו יעו\"ש, הובאו דבריו בחיבורנו סדרי טהרות מסכת כלים (ט. ושם), וא\"כ הכא נמי דכוותה, אע\"ג דיבש טהור היינו מלטמא אחרים, אבל הבגד עצמו שבו הדם אינו יוצא מידי טומאתו על ידי טבילה עד שיסתלק הדם ממנו לגמרי או יתבטל מחמת שאין סופו לצאת, אלא אפילו לאינך פוסקים שהבאנו (שם) ג\"כ עכ\"פ לא מיקרי יבש, אלא על ידי בדיקה דשריה מעת לעת כמבואר (שם), ובמס' נדה (נד:) וכל שלא הובחן מטמא מספק, ושפיר הוצרך הרב בעל תפארת ישראל לאתויי עלה בתירוצו מטעם בלוע שאין סופו לצאת.", + "הן אמת שיש להעיר בזה, לפי מה שביארנו בחיבורנו סדרי טהרות מס' כלים (קז. סוד\"ה ר\"י) דאפילו ביכול לחזור על ידי שריה מעת לעת, אם הוא באופן שיתבטל אז מטומאתו, מיקרי נמי אינו יכול לחזור לכמות שהיה, וא\"כ כאן אף שאפשר שיכול לחזור ללחותו על ידי תכבוסת בצפון, מ\"מ הרי יתבטל אז מטומאתו ע\"י התכבוסת, כמו שכתבו התוס' במס' נדה (סב. ד\"ה שהרי הקפיד עליו), ושוב הוי אינו יכול לחזור לכמות שהיה ואינו מטמא ושפיר מהני ליה טבילה, אכן גם זה אינו דכי קאמינא לטמויי אחרינא, אבל לטמויי גופיה לא קאמינא. דודאי כל זמן שיכול לחזור לכמות שהיה לכולי עלמא לא מיטהר בטבילה עד שיסתלק או יתייבש לגמרי, כמו להתוס' רי\"ד ביבש ממש שאינו יכול לחזור לכמות שהיה.", + "עוד תמהו עלן דבפשיטות לא קשיא מידי, דהצביעה במשכן היתה בעודה צמר או חוטין דלא מקבלי טומאה כלל, דאפילו שתי וערב דמטמא בנגעים אינו מטמא בשרצים, וא\"כ לא היתה כאן התחלת טומאה כלל ולא היו צריכין כלל לטבילה, דאחר כך כשנארג כבר היה יבש ופסקה טומאתו. אולם גם בהא לא דייקי ולא עייני שפיר. לא מיבעי לדעת הרמב\"ם ז\"ל ודעמיה המובא בחיבורנו סדרי טהרות מס' כלים (לג: ד\"ה יהודה) דהא דקתני מתני' במסכת נדה (לד:) ואם יכולין להשרות ולחזור לכמות שהן מטמאין לחים ומטמאין יבשין כו' קאי נמי אש\"ז וזוב ורוק וניע יעו\"ש, א\"כ פשוט דמה בכך שהיה הצביעה בעודה צמר או חוטין, מ\"מ הרי מיטמא כשנארג דאין לטהר משום שנתייבש טרם שנארג, דמאן מפיס שאינו חוזר ללחותו ע\"י שריה מעל\"ע. ולבחון ע\"י שריה מעל\"ע לא שייך כאן, דרק כשהוא בפני עצמו שייך לבחון ע\"י שריה, אבל כשנבלע בבגד שמא באמת לח הוא ע\"י שריה מעל\"ע וא\"כ טמא מספק וכנ\"ל. אלא אפילו לשיטת התוס' רי\"ד וראב\"ד המובא בחיבורנו (שם) דואם יכולין להשרות כו' קאי רק אשרץ ונבלה, אבל ש\"ז וזוב ורוק וניע מיד כשנתייבשו טהורים, ולא בעי בחינת שריה כלל יעו\"ש, דלכאורה שפיר יש לומר מכיון שנתייבש קודם אריגה לא מיטמא ולא בעי טבילה כלל, דדם שרץ אולי קלישתיה כש\"ז וזוב ורוק וניע, וקליש טפי מדם הנדה, והגם שדעת התוס' רי\"ד דהא דיבשו טהורים היינו מלטמא אחרים אבל הבגד עצמו שנפלה עליו הטיפה לא נטהר בטבילה עד שיסתלק לגמרי כנ\"ל. מיהו היינו בנפלה על הבגד בעודה לחה שנטמא הבגד, וכיון שבא לכלל טומאה שוב אינו יוצא מטומאתו עד שיסתלק, אבל בכאן שהצביעה היתה בצמר או בחוטין דלא מקבלי טומאה ונתייבש קודם אריגה, וכיון שמעולם לא בא לכלל טומאה ולא חל שם טומאה כלל על בגד זה, שפיר יש לומר דטהור ולא בעי טבילה כלל, גם כן לאו מילתא היא, דאע\"ג דצמר וחוטין לאו בר קבולי טומאה נינהו, הני מילי בצמר וחוטין דהדיוט, אבל צמר ופשתן שהוקדש לבגדי כהונה ודאי בר קבולי טומאה נינהו, מידי דהוי אעצים ולבונה, דאמרינן והבשר לרבות עצים ולבונה משום דחיבת הקודש מכשירתן לקבל טומאה, עיין בחיבורנו סדרי טהרות מסכת כלים (קנג: ד\"ה לא):", + "עוד שמענו בשם אחד מחכמי זמנינו, שתמה עלן שעמדנו כלל בקושיא זו, הרי במלאכת המשכן ודאי לא היו מקפידים על טומאה, ובלא\"ה היו בהם טמאי מתים ועדיין לא היה להם אפר פרה, דפרה הראשונה של משה נעשה ביום ג' להקמת המשכן כמבואר ספרי, ואין לומר דלטומאה שקודם הקמת המשכן לא היו צריכין לאפר פרה, דהא מפורש בקרא בפ' בהעלותך גבי לוים הזה עליהם מי חטאת, ומבואר בספרי וברש\"י שם לטהרם מטומאת מת, וכיון שבלא\"ה היה שם טומאה שוב לא היו מקפידין על שום טומאה אחרת, זה תורף התמיהה ששמענו אבל באמת מאן דמותיב הכי, יהיה מי שיהיה, לא חש לקמחיה כלל, דמהיכי תיתי בלי שום הכרח, לומר שמלאכת המשכן לא היתה בקדושה וטהרה מטומאת מת, דודאי ממה שנגעו או האהילו על מתים קודם מתן תורה קודם שהוזהרו על הטומאה לא נטמאו, והגם דאיתרבי קבר שלפני הדיבור לטומאה במסכת נזיר, היינו הנוגע בו או המאהיל עליו אחר שהוזהרו על הטומאה, אבל ממה שנגעו או האהילו קודם שהוזהרו על הטומאה לא נטמאו. ומשעת מתן תורה עד מעשה העגל נתבטל מהם מיתה, כדכתיב חרות על הלוחות ואמרינן במדרש חירות ממלאך המות, והגם שממעשה העגל נגזר עליהם מיתה, אבל כיון שכבר הוזהרו על הטומאה היו נזהרים מלטמא, ורק שבט לוי נטמאו בשעת מעשה העגל כדכתיב הרגו איש באחיו, ולזה הוצרכו הזייה. מיהו במעשה מלאכת המשכן לא נתעסקו, אלא אותן שנשמרו מלטמא למת.", + "איברא אנן בעניותין בחידושנו מכבר העירוני בזה, דלכאורה יש הכרח לזה שכל ישראל היו טמאי מתים קודם שהיה להם טהרת פרה אדומה, לפי מה דאיתא בתשובת מהר\"ם בר רבי ברוך (חלק ג סי' שצ) לתרץ הקושיא למ\"ד בשבת ניתנה תורה לישראל, היאך חזרו לאחוריהם י\"ב מילין כדאיתא במס' שבת (פח:), והשיב הא לא קשיה, דאפילו למ\"ד תחומין דאורייתא מוקפין היו ענני הכבוד והוי כמחיצת בני אדם כו', ואע\"ג דעננים של עכשיו אינם נחשבים בממש, עננים שלהם שאני, שהקיפן הקב\"ה להגן מפני האומות ובכל מקום שהיו הולכים היו ענני הכבוד עליהם יעו\"ש, ומעתה כיון דענני הכבוד חשיבי מחיצה לענין שבת, ממילא הוי נמי אהל וא\"כ נטמאו כל ישראל ממתי עגל מחמת אהל ענני הכבוד, דענני הכבוד היו עליהם מלמעלה ג\"כ, כדאיתא במכילתא פ' בשלח שבעה עננים כו' ואחד מלמעלן יעו\"ש.", + "שוב ראיתי בספר אחד הנדפס מחדש, דמייתי לה לתשובת מהר\"ם הלזו, ודחי לה כלאחר יד מסברא בעלמא דעננים אין בהם ממש. מיהו מלבד דבעניותין אין בידינו כח למדחי בסברא בעלמא דברי הרב מהר\"ם ב\"ב ז\"ל, שהיה מתקיפי קמאי, אכן באמת אישתמיטתיה לבעל הספר ההוא גמרא מפורשת במס' יבמות (עב:) ארבעים שנה שהיו ישראל במדבר לא נשבה להם רוח צפונית כו' דלא נבדור ענני הכבוד יעו\"ש, משמע מפורש שהיה בענני הכבוד ממש ושייך בהו בידור, וכן הוא משמעות לשון הפסיקתא הובא בילקוט (פ' עקב) ולא היו צריכין תכבוסת א\"ל ענני הכבוד היו מגהצין אותן יעו\"ש, וגיהוץ הוא ע\"י שיפשוף באבן ודבר קשה ועדיף מכיבוס, כדאמרינן בכתובות (דף י:) גיהוץ שלנו ככיבוס שלהם, ואי אמרת ניעבד גיהוץ מעברא ליה חומרתא יעו\"ש, ומדהשיב על ולא היו צריכין תכבוסת, ענני הכבוד היו מגהצין אותן, ולא השיב בלשון ענני הכבוד היו מכבסין אותן, משמע משום דקושטא קאמר שענני הכבוד היה בהם ממש, והיו משפשפין ומגהצים אותם, וכן מבואר להדיא בפסיקתא רבתא (פל\"ד פסקא דאנכי) ואכסך משי אמר הקב\"ה לישראל עשיתי אתכם ממש בעולם כך דרש ר' אייבו ורבי יהודה ברבי בנימין אומר אלו ענני הכבוד שהיו מקיפים אותם במדבר כמה שכתוב לא ימיש עמוד הענן יעו\"ש. ונראה שדורש משי לשון ממש כדדרש רבי אייבו, ומייתי ראיה מלשון לא ימיש שהיה בהם ממש, כמו שדרשו על וימש חושך, והרי הרב מהר\"ם ב\"ב אומר כן שהיו בהם ממש וחשיבי מחיצה ואהל. וא\"כ לכאורה היו כולם טמאי מתים משום טומאת אהל מהמתים שמתו בשעת מעשה העגל:", + "ואין לומר כיון דענני כבוד היו מתנדנדין ומתבדרין אם היה נושבת להם רוח צפונית, כדמשמע מהאי דיבמות הנ\"ל דלא נבדור ענני הכבוד, א\"כ הוי אהל רעוע כהאי דטלית המנפנפת במס' אהלות (פ\"ח מ\"ה) ולא שמיה אהל יעו\"ש, אכן זה אינו, חדא דאהל ענני הכבוד כיון דהוי על פי ה' חשוב קבוע ולא עראי, וכמו שנתבאר בחיבורנו סדרי טהרות מס' כלים (קמב. ד\"ה כלי עץ) מלשון הש\"ס עירובין (נה:) כיון דעל פי ה' יחנו כו' כמאן דקבוע להו דוכתא דמי ומכמה דוכתי יעו\"ש. ועוד דבאמת אהל ענני הכבוד לא היה מתנדנד כלל מפני הרוח שהרי רק רוח צפונית לא נשבה להן אבל שאר הרוחות היה מנשב להם והם חזקים יותר מרוח צפונית כדאמרינן במסכת גיטין (לא:) על רוח מזרחית בשעה שמנשבת משתקת כל הרוחות מפניה, ועיין תוס' (שם ד\"ה אי הכי) ואמרינן נמי (שם) ורוח דרומית קשה מכולן יעו\"ש, ולא היו ענני הכבוד מתנדנד ומתבדר מפניהם ועיין במסכת ב\"ב (כה:) והא דאמרינן ביבמות (שם) דלא נבדור ענני כבוד, הא כתבו התוס' (שם), לא משום דתקיפה דנוחה היא וטוב לנחבלים, אלא שמפזר העננים והעת יפה כו' יעו\"ש, ונראה דהיינו שרוח צפונית מייבשת רטיבות שבעננים ולזה מתפזרין, דענני כבוד נראה שהיה בהן ג\"כ רטיבות מים, כדמשמע בירושלמי ריש סוכה ר' יוחנן מדמי להו כאדם המשלח לחבירו חבית וקנקנים, ור\"ל מדמי לה כו' יעו\"ש, ובמדרש בראשית רבה (פי\"ב) הובא בתוס' מס' סוכה (יב. ד\"ה בפסולת), וכן משמע לשון הפסיקתא הנ\"ל ענני הכבוד היו מגהצין אותן וסתם גיהוץ הוא עם כיבוס. כלשון גיהוץ שלנו ככיבוס שלהם דמס' כתובות הנ\"ל ובמס' תענית (כט:) יעו\"ש, דהיינו גיהוץ שלנו עם כיבוס ככיבוס שלהם בלאו גיהוץ. ומה שמסיים בפסיקתא ואל תתמה אמיטון הזה אין מגהצין אותן אלא באור יעו\"ש היינו על הגיהוץ, שהכיבוס היה בגשם רטיבות המים שבעננים, והגיהוץ היה בגשם אור העננים, ואם היה רוח צפונית מנשבת היתה מתייבשת רטיבת המים שבעננים, והיו העננים מתפזרין, כדאיתא בזוה\"ק (וארא כד:) אש לסטר צפון כו' אש נפיק מצפון כו' יעו\"ש, וא\"כ שענני כבוד היה בהם ממש ולא היה הרוח מנדנדן כמו שנתבאר, שפיר היה אהל קבוע וחשיב אהל לטמא.", + "הן אמת, דמש\"ס שבת (צח) יש לדקדק לכאורה, דענני הכבוד לא היה בהם ממשות להאהיל דגרסינן התם, אמר רב שמואל בר יהודה אמר רב אבא אמר רב הונא אמר רב המעביר ד' אמות בר\"ה מקורה פטור לפי שאינו דומה לדגלי מדבר כו' יעו\"ש, ואם איתא שהיה בענני הכבוד ממשות להאהיל נידון כמו כן כתקרה לענין שבת דהוא הוא, ומאי לפי שאינו דומה לדגלי מדבר קאמר. והגם דבירושלמי מס' עירובין (פ\"ט ה\"ה) גרסינן אמר רב הונא אין ר\"ה מקורה ופליג עלה ר\"ש בר כרסנה וקאמר ולא מן המדבר למדת ומדבר מקורה היה, ופי' הקרבן עדה ז\"ל ולא מן המדבר למדת איזהו רה\"ר שחייבין עליו ומדבר מקורה היה, שהרי ענני הכבוד היו מקיפין אותו ושמעינן דאפילו רה\"ר מקורה חייב יעו\"ש, ופירושו עיקר בלשון הירושלמי דמה שפי' הפני משה, דפריך כקושיית הש\"ס בבלי (שם) איני והא עגלות דמקורות הויין ואמר רב משום רבי חייא עגלות תחתיהן וביניהן וצדיהן רה\"ר. דחוק מאד דכל כהאי גוונא הוי ליה לפרושי מילתא בהדיא, כיון שלא נזכר הך מימרא דרב כלל בירושלמי בשום דוכתא. וגם אי נחית להך מימרא דרב, כי קרא דחי וקאמר מתני' לא אמרה כן כו' הוי ליה לפרושי להך מימרא כדפרישנא לה בבבלי (שם). אכן בכל זאת מדקי\"ל הלכתא כרב הונא, וגם בירושלמי שם קדחי לדברי ר\"ש בן כרסנא מהלכה יעו\"ש, נראה לכאורה דלא חש לה לקושיא זו משום דנקיטא לן מילתא דענני הכבוד אין בהם ממשות שיהיה חשוב מקורה ויאהיל.", + "אולם באמת לא ניחא לן לומר דר\"ש בן כרסנא וסתמא דש\"ס ורב הונא פליגי במציאות, אי ענני כבוד היה בהם ממש, וכבר נתבאר שהיה בהם ממש, ועל כן נראה יותר לפרש פלוגתייהו על פי מה דתניא בספרי בהעלותך (פסקא פג) וענן ה' עליהם או כשם שמגין עליהם ביום כך מגין עליהם בלילה ת\"ל יומם, ביום מגין ואין מגין עליהם בלילה אמור מעתה עמוד הענן לא היה מגין עליהן בלילה ע\"כ. וכיון שמלאכת שבת ממלאכת המשכן גמרינן להו, והקמת המשכן לא היתה אלא ביום כדאמרינן במס' שבועות (טז:) שנאמר וביום הקים את המשכן ביום אתה מקימו בלילה אין אתה מקימו, להכי פריך ר\"ש בן כרסנא ולא מן המדבר למדת ומדבר מקורה היה. והש\"ס דלא חש לה, הוא משום דדוקא הקמת המשכן צריכה להיות ביום, אבל רוב מלאכת המשכן כפריקה והעברה היתה כשרה גם בלילה, ועל אותה שעה הזהיר הכתוב שאז היה רה\"ר שאינו מקורה. אבל לענין טומאה מכיון שהוזקקנו לטומאה ע\"י שהאהילו עליהם ענני הכבוד ביום מהיכן נטהרו.", + "אמנם הדבר נכון מאד דבאמת לא מצינו שימות שום אחד מישראל בדור המדבר משעת מתן תורה עד אחר הקמת המשכן, שהרי עד מעשה העגל לא היה מיתה, כדאיתא במסכת ע\"ז (ה.), ואחר מעשה העגל עד הקמת המשכן לא מצינו מיתה זולת במעשה העגל, ואז נסתלקו ענני הכבוד, כדאיתא בתרגום יונתן על שיר השירים על פסוק עד שיפוח היום ונסו הצללים, עד ובזעירות יומיא עבידא בני ישראל ית עגלא דדהבא ואסתלקו ענני יקרא די מטללין עלויהון ואישתארו מפרסמן יעו\"ש, ושפיר דלא נטמאו באהל.", + "אלא דאכתי יש להעיר, דבהכרח היו כולם טמאי מתים מחמת אהל ענני הכבוד מארונו של יוסף שהיה בתוך המחנה, והגם דיש לומר דהוי קבר שלפני הדיבור דלא איתרבי במס' נזיר (נד:) אלא לנגיעה ולא לטמא באהל, מיהו הניחא לרבי שמעון במס' יבמות (סא:) דקברי עכו\"ם אינם מטמאין באהל, אבל לרבנן דקברי עכו\"ם מטמאין באהל מאי איכא למימר, ועוד אפילו לרבי שמעון נראה ברור דיוסף הצדיק עצמותיו הקדושים היו מטמאין באהל, לפי מה שכתבו התוס' במס' נזיר (שם) ובכמה דוכתי שהקשו למ\"ד קבר שלפני הדיבור אינו מטמא באהל,א\"כ למה רבי בנאה במס' ב\"ב (נח:) הוי מציין מערת המכפלה, הא אין מציינין על דבר שאינו מטמא באהל ותירצו דאברהם אבינו נקרא אדם, דכתיב האדם הגדול, וכן אדם הראשון ולהכי אין למעטם מקרא דאדם יעו\"ש, וא\"כ יוסף הצדיק נמי הא קרוי אדם, כדאיתא במדרש (שמות רבה פ\"כ) ויהי אנשים אשר היו טמאים לנפש אדם, ואין אדם אלא יוסף שנאמר (תהילים ע״ח:ס׳) אהל שכן באדם כו' יעו\"ש, וכן הוא מפורש ג\"כ בזוה\"ק (ויקהל רי\"ד:) ביוסף מה כתיב ויישם בארון כו', ומאן איהו דקאים ברזא דאדם מאן דנטיר אות קיימא קדישא יעו\"ש, וא\"כ פשיטא שהיה מטמא באהל שאין למעטו מקרא דאדם.", + "אמנם באמת גם זה אינו הכרח, ובאמת בחידושינו לסדרי טהרות מס' אהלות שנוציא לאור בעזהשי\"ת בקרוב, הבאנו מזה ראיה לשיטת הרמב\"ם ז\"ל בה' טומאת מת (פי\"ב ה\"ו) דמחלק בין ארון כלי לקבר בנין דדוקא קבר בנין מטמא באהל, אבל ארון כלי כל שיש בו חלל טפח בין הכיסוי להמת, חוצץ בפני הטומאה. והשתא שפיר ארונו של יוסף היה חוצץ בפני הטומאה ולא היה מטמא באהל, והגם דארונו של יוסף של מתכת היה כדאיתא במסכת סוטה (יג:) וחרב הרי הוא כחלל. מיהו היינו לטמא במגע ומשא, אבל לא באהל לשיטת הרמב\"ם ורמב\"ן ורוב הפוסקים, ואפילו לשיטת ר\"ת דחרב הרי הוא כחלל לטמא נמי באהל, יש לומר דארון בתוך ארון היה והפנימי היה של עץ. גם יש לומר דארונו של יוסף הוי עשוי לשמש עם הקרקע, שהרי היו נושאין אותו ע\"ד לקברו ולקבוע אותו בקרקע, והעשוי לשמש עם הקרקע, אעפ\"י שעדיין לא קבעו אינו מקבל טומאה, כמו שנתבאר בחיבורנו סדרי טהרות בכמה דוכתי וממילא לא שייך חרב הרי הוא כחלל, ורק משום קבר הרי הוי אהל כלי דחוצץ בפני הטומאה. וגם לשיטת הראב\"ד ז\"ל שאינו מחלק בין ארון כלי לקבר בנין, יש לומר דבקושטא נגד ארונו של יוסף היו ענני הכבוד פתוחים להוציא הטומאה. וכיון שאין לנו הכרח לומר שהיו טמאי מתים, פשיטא שכל מי שיש לו מוח בקדקדו לא יאמר דבר זה על דור חביב כדור המדבר שהיו כולם טמאי מתים ולא עשו את המשכן בטהרה. ומלבד כל זה לא ידענא מה ענין טומאת מת לשאר הטומאות, הרי טומאת מת הותרה או דחויה בציבור מה שאין כן שאר טומאות, וא\"כ אף לכשתמצא לומר שלא היו נזהרים במלאכת המשכן מטומאת מת, מיהו משארי טומאות ודאי היו נזהרים.\n" + ], + [ + "במה שהחזקנו קושית תפארת ישראל הנ\"ל, ודחינו (פתיל תכלת עמ' מ\"ד) תירוצו שתירץ דאחר שנבלע צביעת דם התכלת בהבגדי כהונה והיריעות כשנתייבש עד שלא יוכל לשרות ולצאת דתו לא מטמא עוד, באמת טבלו את הבגדי כהונה והיריעות לטהרם ממה שקבלו טומאה בשעת הצביעה שהיה עוד הדם לח, ודחינו תירוצו דאישתמיטתיה דברי התוס' במסכת זבחים (צה.) דתכלת יוצא על ידי צפון, וא\"כ יוכל לצאת הוא ומטמא ומה מהני טבילה, והניחא לרבי יוחנן במס' נדה (סא:) דקסבר אע\"ג דיכול לצאת אם הקפיד עליו אין אי לא לא שפיר, אלא לריש לקיש דקסבר כיון דיכול לצאת אע\"ג דלא הקפיד עליו,מאי איכא למימר יעו\"ש. עלה בדעתנו כעת להעמיד תירוצו, דעד כאן לא פליגי ר\"י ור\"ל התם, וקסבר ר\"ל כיון דיכול לצאת אע\"ג דלא הקפיד עליו טמא, אלא במעינות הזב או בדם הנדה, דמטמאין במשא וקא אתינן עלה לטהריה מטעם טומאה בלועה, דבמשא נמי לא מטמיא כדאמרינן במס' נדה (מב:) ובכמה דוכתי, בזה קסבר ר\"ל כיון דיכול לצאת לא הוי בלוע, ונהי דהוי בית הסתרים ולא מטמא במגע, במשא מיהת מיטמייא, אבל דם השרץ דאינו מטמא במשא אלא במגע, שפיר אע\"ג דיכול לצאת עכ\"פ בית הסתרים הוי ולא מטמא במגע ושפיר מהניא ליה טבילה על מה שקיבל טומאה בשעת הצביעה. מיהו גם זה אינו, לפי מה שנתבאר בשם התוס' רי\"ד דהבגד עצמו שנטמא אינו יוצא מידי טומאתו לגבי נפשיה עד שיסתלק ממנו הטפה. ועוד יש להאריך בזה הרבה על פי דברינו בסדרי טהרות מס' כלים (קו. ד\"ה אמר) יעו\"ש.\n" + ], + [ + "במה שדחינו (פתיל תכלת עמ' מ\"ד) תירוץ התפארת ישראל, דא\"כ מצאנו טבילה הכרחית לכל פרוכת שבמקדש מדאורייתא משום שנטמא מהצביעה, ולמה נדחקו המפרש במס' תמיד והר\"ב ז\"ל, בהא דתנן במס' שקלים (פ\"ח מ\"ה) גבי פרוכת ושלש מאות כהנים מטבילין אותה, לפרש דצורך טבילת הפרוכת היה, משום כלים הנגמרים בטהרה, שהיא טבילה מדרבנן משום מעלה. העירו קצת על דברינו דמשום הצביעה הרי היתה בעודה צמר או חוטין, וא\"כ היו יכולין להטביל את הצמר או החוטין, ולא להמתין עד אחר האריגה ולהצטרך לשלש מאות כהנים, ושפיר נדחקו המפרשים ז\"ל ע\"כ. ולאו כלום הוא. דאטו האריגה גורם הכבידות הרי הצמר והחוטין גורמים הכבידות ומה לי קודם אריגה מה לי לאחר אריגה, מאי אמרת שבעודן צמר או חוטין יכולין לחלוק ולהטביל כמה פעמים, אבל מה לי להרבות בטבילות או להרבות בגברי, ושפיר בפשיטות טפי הוי להו לפרש משום טבילה הכרחית מדאורייתא שנטמא מדם הצביעה.\n" + ], + [ + "אחר שביארנו (פתיל תכלת עמ' מ\"ז), דמלשון המדרש זעזע את המים והראהו את בן הנפילים, אין ראיה דבן הנפילים הוא גידולו במים, רק כיון שגידולו בארץ שתחת המים הוצרך לזעזע את המים להראותו. וכתבנו דבזה מיושב פירש\"י ז\"ל במס' חולין (קכז.), דפירש וכשהיה רבי עקיבא מגיע לפסוק זה כו' משום דמיירי בסלמנדרא ע\"כ, והוי קשיא לן אמאי לא קאמר משום דמיירי בבן הנפילים, לפי מה דמשמע מהמדרש דבן הנפילים גידולו במים, אכן לפי הנ\"ל ניחא, דבאמת בן הנפילים אין גידולו במים, כיון דמרבינן ליה לטומאה משום מינא דצב ע\"כ, על זה הקשו דלא הועלנו מידי, דמה בכך שאין גידולו במים, אבל הרי הוא מבריות היבשה והוי ליה לרש\"י ז\"ל לפרש כן כשהיה מגיע לפסוק זה משום דמיירי מבן הנפילים שהוא מבריות היבשה.", + "ואנו תמיהים, דנראה שהבינו דמלתא בעלמא הוא שהקשינו בפירש\"י ז\"ל, אמאי קאמר משום דמיירי בסלמנדרא ולא קאמר משום דמיירי בבן הנפילים. ואם כן בפשיטות הוי להו לאקשויי עלן מאי עדיפותיה למנקט משום דמיירי בבן הנפילים מלמנקט משום דמיירי בסלמנדרא. ועוד דא\"כ הוי לן לאקשויי נמי, אמאי לא קאמר משום דמיירי בצב. ועוד איך הבינו לשונינו במאמרנו (שם) שכתבנו והוי קשיא לן אמאי לא קאמר משום דמיירי בבן הנפילים, לפי מה דמשמע מהמדרש דבן הנפילים גידולו במים ע\"כ. הרי שפתותינו ברור מללו דתלינו קושיין על רש\"י ז\"ל במה דמשמע מהמדרש דבן הנפילים גידולו במים, ולפי מה שהבינו דקושיין על רש\"י ז\"ל מילתא בעלמא הוא, אמאי נקט משום דמיירי בסלמנדרא ולא נקט משום דמיירי בבן הנפילים, א\"כ מה תלי קושיין במה דמשמע מהמדרש.", + "ברם בקושטא קושיין לא אזלא הכין, דודאי אי לאו מהמדרש לא הוי קשיא לן מידי על פירש\"י ז\"ל דלמה נקט משום סלמנדרא ולא נקט משום בן הנפילים או ערוד. דמשום בן הנפילים וערוד לא הוי נקט רבי עקיבא למילתיה דוקא כשהיה מגיע לפסוק זה, דאטו ליכא קרא אחרינא דמיירי מבריות שהן גדילות ביבשה, הא טובא קראי מיירי בהו מקמי פסוק זה, ולהכי מוכרח לפרש, משום דפסוק זה מיירי מסלמנדרא להכי נקט למילתיה כשהיה מגיע לפסוק זה. והגם דאכתי לא ניחא כל כך הא דפריש רבי עקיבא במילתיה יש לך בריות גדילות בים ויש לך בריות גדילות ביבשה כו',הא פסוק זה לא מיירי כלל בבריות הגדילות בים, ולא הוי ליה למינקט אלא יש לך בריות גדילות באור ויש לך בריות גדילות באויר כו', ובריות הגדילות באויר הוא כולל בריות הים והיבשה. על כרחין לדחוקי נפשין, דאיידי דכשהגיע לפסוק זה ובעי למינקט יש לך בריות גדילות באור כו', משום דמיירי מסלמנדרא, נקט נמי יש לך בריות גדילות בים ויש לך בריות גדילות ביבשה כו'.", + "אכן קושיין הכין אזלא, מאחר שמשמע מהמדרש, דהנך תלתא בן הנפילים וערוד וסלמנדרא דנרמזו ואיתרבאי בפסוק זה הצב למינהו מתלתא דוכתא נינהו, בן הנפילים מים וערוד מיבשה וסלמנדרא מאור, א\"כ שפיר טפי ניחא לפרש דלהכי נקט רבי עקיבא למילתיה כשהיה מגיע לפסוק זה, משום דבפסוק זה נכללו ואיירי בתלתא מיני בריות דים ודיבשה ודאור, בן הנפילים דים וערוד דיבשה וסלמנדרא דאור. והגם דבן הנפילים הגם דגידולו במים כפי פשטות משמעות המדרש, אבל על כרחך דבורח ליבשה, מדמרבי ליה לטומאה ולא שייך למימר עליו שבים אם עולים ליבשה מיד מתים. מיהו הגם שבורח ליבשה אבל אינו עולה להיות נשאר תמיד ביבשה, אלא צריך לחזור למים בכל פעם, ועכ\"פ מיניה דים הוא, ונכללו בהאי קרא תלתא מינים דים ודיבשה ודאור. ומקביל זה נקט רבי עקיבא במילתיה כשהיה מגיע לפסוק זה הנך תלתא יש לך בריות גדילות בים ויש לך בריות גדילות ביבשה כו' ויש לך בריות גדילות באור כו'. והכי הוי ליה לרש\"י ז\"ל לפרש, ולמה פי' רק משום דמיירי מסלמנדרא, ומעתה יובן כי תירוצנו עולה שפיר, דלפי מה שהסבנו כוונת המדרש דבאמת בן הנפילים אין גידולו במים, א\"כ לא נרמז ונכלל בפסוק זה הנך תלתא, דהרי מבריות הגדילות בים לא איירי בפסוק זה. ושפיר מוכרח רש\"י ז\"ל לפרש דלהכי נקט רבי עקיבא למילתיה כשהיה מגיע לפסוק זה משום דמיירי בסלמנדרא כנ\"ל.\n" + ], + [ + "במה שתירצנו (פתיל תכלת עמ' מ\"ז) תמיהת המשנה למלך (האה\"ט פ\"ד ה\"א), שתמה למה השמיט הרמב\"ם ז\"ל ברייתא דמס' חולין (קכז.), הצב למינהו להביא הערוד ובן הנפילים וסלמנדרא, דהרמב\"ם סובר דהך ברייתא דמרבה בן הנפילים לטומאה, הגם דגידולו במים כדמשמע במדרש הנ\"ל, רבי עקיבא הוא דמטמא כלב הים, והוא ז\"ל הרי לא פסק כרבי עקיבא להכי השמיט הך ברייתא. והקשו עלן תרצת בבא דבן הנפילים, אבל בבא דערוד וסלמנדרא דלא תליא כלל בפלוגתת רבי עקיבא ורבנן מאי תרצת ביה, ולמה השמיטם הרמב\"ם ע\"כ. תמיהני האי מאי קושיא, הנך תרתי כבר תירצם בספר לב אריה מס' חולין (שם) ואנן בעניותין אנו שמחים בחלקנו שעזרנו הש\"י ליישב בבא דבן הנפילים שהשמיט הרמב\"ם ז\"ל. ובפרט דבקושטא בתירוצנו מיושב ג\"כ השמטת הנך תרתי שהשמיט הרמב\"ם ז\"ל, דמדכייל ברייתא הנך תרתי עם בן הנפילים, דרק אליבא דרבי עקיבא אתיא שמע מינה דהנך תרתי נמי כרבי עקיבא אתיא, מדלא אישתמיט תנא בשום דוכתא למיתני הנך תרתי לחודייהו ואליבא דרבנן.\n" + ], + [ + "בענין הקושיא (פתיל תכלת עמ' מ\"ח) דהאיך הוכשר תכלת למלאכת המשכן ולציצית הא איתקש כל התורה לתפילין דבעינן מן המותר בפיך. הקיפוני חבילות תשובות וכולהו ברוקא חדא תפיתו, דלא בעינן מן המותר בפיך אלא בקדושת כתב, כמבואר מלשון רש\"י ז\"ל במס' שבת (כח:) לעורן עור דפוס שלהם שהכתבים של פרשיות מונחים בו דהאי לאו מלמען תהיה נפקא דהא לאו תורה כתיבא ביה כו' יעו\"ש. אכן תמיהני מי לא ידע בכל אלה וכבר תפסו על המג\"א בזה בכמה תשובות, אכן הרי המג\"א ז\"ל דעתו דבכל המצוות בעינן מן המותר בפיך מכח הקישא דתפילין, ודעתו ברורה אצלינו דמפרש ברייתא דרב יוסף (שם) לא הוכשרו כו' מהך הקישא מיתניא, וא\"כ אין סתירה כלל מלשון רש\"י ז\"ל, וכבר נתבאר דעתו ז\"ל על נכון בספר מחצית השקל יעו\"ש, ואנן במאמרנו הרי מפורש אליבא דמג\"א ז\"ל קיימינן לתרוצי מילתא דתכלת אליביה ג\"כ.", + "עוד הקשו עלן דגם לפי דברי המג\"א הרי מקורו מהר\"ן (פ\"ג דר\"ה), ומבואר מדבריו ז\"ל (שם) דדוקא גבי שופר קא בעי למימר דבעינן מן המותר בפיך, דכיון דלזכרון קאתי כלפנים דמי, אבל לא בשאר המצות ומה ענין תכלת שבציצית למצות שופר, והרי בשופר ג\"כ נשאר בצ\"ע יעו\"ש. אכן מלבד דבאמת דעת המג\"א ז\"ל עצמו עדיפא מדהר\"ן ז\"ל ופשיטא ליה דבכל המצות בעינן מן המותר בפיך כאמור, וכמו שביאר המחצית השקל ז\"ל, אמנם גם לפי הבנתם הרי תכלת שבציצית ג\"כ לזכרון קאתי, כדכתיב וראיתם אותו וזכרתם, ותניא (מנחות מג:) מה נשתנה תכלת מכל מיני צבעונין, ופירש\"י שיחדו למצוה זו מפני שהתכלת דומה לים וים דומה לרקיע ורקיע לכסא הכבוד, ופירש\"י ומכח התכלת מזכיר היושב על הכסא כו' יעו\"ש, וכי תימא שאני זכרון דשופר מזכרון דתכלת דזכרון דשופר הוא זכרון למעלה שיעלה זכרון ישראל לפני הקב\"ה לטובה כדאמרינן במס' ר\"ה (טז.) זכרונות כדי שיעלה זכרוניכם לפני לטובה ובמה בשופר כו' אמר הקב\"ה תקעו לפני בשופר של איל כדי שאזכור לכם עקידת יצחק בן אברהם כו' יעו\"ש, אבל זכרון דתכלת זכרון דלמטה הוא, שעל ידי הראיה בתכלת זוכרין היושב על הכסא לשוב ולשמור מצותיו. הא בקושטא זכרון דתכלת נמי זכרון למעלה הוא, כדמוכח במס' סוטה (יז.) ובמס' חולין (פט.), דרש רבא בשכר שאמר אברהם אבינו (בראשית י״ח:כ״ז) ואנכי עפר ואפר זכו בניו לשני מצות אפר פרה ועפר סוטה, והא איכא נמי עפר כיסוי הדם התם הכשר מצוה איכא הנאה ליכא, דרש רבא בשכר שאמר אברהם אבינו (שם יד) אם מחוט ועד שרוך נעל זכו בניו לשני מצות חוט של תכלת ורצועה של תפילין, בשלמא רצועה של תפילין דכתיב (דברים כ״ח:י׳) וראו כל עמי הארץ כי שם ה' נקרא עליך, ותניא רבי אליעזר הגדול אומר אלו תפילין שבראש, אלא חוט של תכלת מאי היא. ופירש\"י מאי הנאה איכא, ומשני דתניא ר\"מ אומר מה נשתנה תכלת כו' מפני שהתכלת דומה לים וים דומה לרקיע ורקיע דומה לכסא הכבוד כו' יעו\"ש, וכפי פירש\"י במס' מנחות הנ\"ל שמכוח התכלת הוא מזכיר היושב על הכסא, אכתי אינו מובן מאי הנאה וקיבול שכר איכא, דהרי הנאת מצוה לא חשיבא ליה הנאה, דמהאי טעמא לא חשיב עפר כיסוי הדם, וכן נמי לא חשיב חוטי ציצית דלבן דלא חשיב אלא מצוה שיש בה הנאה מורגשת וקיבול שכר, כמו שפרש\"י (שם) על אפר פרה ועפר סוטה ורצועה של תפילין, אכן רש\"י ז\"ל במס' חולין (שם) הרגיש בזה ופי' שההנאה וקיבול שכר הוא, שכשהקב\"ה מסתכל בכסא הכבוד שלו נזכר במצוה זו שהיא שקולה כנגד כל המצות ע\"כ יעו\"ש, כלומר ועי\"ז מרחם על ישראל ומושיע אותם בזכות שמקיימין את המצות, ותרתי איתנייהו בה במצות תכלת, זכרון דלמטה כמו שפירש\"י במס' מנחות (שם), וזכרון דלמעלה כמו שפירש\"י במס' חולין (שם), וא\"כ להר\"ן ז\"ל ג\"כ מצות תכלת אית לן לדמויי למצות שופר.\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' מ\"ח) וכן המור בקטורת שכתב הרמב\"ם בהל' כלי המקדש (פ\"א ה\"ג) שהוא דם הצרור בחיה שבהודו, והראב\"ד השיגו באמת שאין דעתו מקובלת שיכנסו במקדש דם חיה וכ\"ש דם חיה טמאה, והכ\"מ הליץ בעד הרמב\"ם כיון שנשתנה מצורת דם ונעשה כעפר בעלמא יעו\"ש. אכן אין תירוצו מעלה ארוכה אלא כלפי דלא ליתסר משום דבעינן ממשקה ישראל כו', אכן אכתי לא העלה ארוכה דליתסר משום דבעינן מן המותר בפיך, ומה דבעינן מן המותר בפיך אפילו שערות ועור בהמה טמאה נמי פוסלין, אע\"ג דבשערות ועור ליכא איסור אכילה. ע\"כ כתב לן אחד במכתבו תי' על זה, דהא כדאיתא והא כדאיתא, היינו דבדבר שראוי לאכילה אמרינן ביה כיון שנשתנה והועיל ביה השינוי להתירו באכילה הועיל ביה נמי השינוי למחשביה ולאשויה מותר בפיך להתירו למצוה, מה שאין כן בדבר שאינו ראוי לאכילה, כגון עור, ואפילו הכי נאסר דלא הוי מן המותר בפיך, ממילא עומד תמיד באיסורו, דלא שייך ביה לומר שום השתנות כלל ע\"כ. ואם כי זה הכותב לא הביא סמוכין לזה, אבל יש קצת סמוכין לסברא זו, מסוגיא דזבחים (לב:) הואיל והותר לצרעתו הותר לקריו כו' הואיל והותרו לטומאתן הותרו לזיבתן יעו\"ש, אכן לקושטא דמילתא לאו מילתא הוא, דא\"כ תקשי אלא מעתה עור חזיר הישוב וכלהו הנהו עורות, דתנן במס' חולין (קכב.) דראויין לאכילה, יהיו נמי כשרים לספר תורה ולתפילין אחר שעבדן או שהילך בהן כדי עבודה, דהותרו לאכילה כדאיתא במסכת חולין (שם), ונימא ג\"כ מתוך שהותרו לאיסורן ע\"י שנשתנו הותרו נמי לפסולן, והא ודאי אינו, אלא ודאי לאו מילתא הוא ושאני סוגיא דזבחים (שם) דהתם טמא וטמא דחד שמא הוא שפיר אמרינן מתוך, אבל הכא אסור ופסול, דתרי שמא נינהו לא אמרינן מתוך, ועוד יש לחלק בכמה גווני.\n" + ], + [ + "במה שחתרנו (פתיל תכלת עמ' מ\"ט) לישב קושיית הנודע ביהודה על המג\"א מסוכה (כג.) בפיל קשור, כולי עלמא לא פליגי דכשר לדופן סוכה והרי פיל לאו מותר בפיך הוא, והארכנו לתרץ קושייתו. ונשאלנו למה לן לטרוחי בזה, הרי בפשיטות קושיית הנוב\"י לא קשיא מידי, דעד כאן לא כתב המג\"א דבכל המצות בעינן מן המותר בפיך, משום דאתקשי כל המצות לתפילין, אלא במצות עצמן, אבל לא בהכשר מצוה, ודפנות סוכה הכשר מצוה נינהו ועיקר המצוה הוא הסכך. ואנן הדין פירוקא לא מתחזי לן. דודאי דפנות סוכה מצוה נינהו וכמו דאסבר לה מיסבר הגאון נוב\"י ז\"ל שדפנות הסוכה ג\"כ דאורייתא, ונלמד מבסכת בסוכות שיעור הדפנות לכל מר כדאית ליה במס' סוכה (ו:) יעו\"ש. ובאמת קושית הנוב\"י ז\"ל על המג\"א מצינו נמי לאקשויי מש\"ס מנחות (לט:), השיראין והכלך והסריקין כולן חייבין יעו\"ש, וטלית ודאי מצוה היא דהא בעיא שיעורא ד' כנפות וכדי שיתכסה בו ראשו של קטן ומברכינן עליה להתעטף, ואיך יוכשר ממשי דהוא מתולעת, הא איתקש כל התורה לתפילין ובעינן מן המותר בפיך, וכדבקושטא כתב רבינו בחיי (פ' תרומה) דמהאי טעמא לא היה משי בבגדי כהונה ובמשכן יעו\"ש, אלא דגם בזה יש מקום לדוחה לדחות ולומר דטלית נמי הכשר מצוה הוא ולא גוף מצוה. מיהא מסיפא דברייתא במס' מנחות (שם) ודאי קשיא, הן במינן פוטרין שלא במינן אינן פוטרין קתני מיהת במינן פוטרין, ואמאי הא ציצית גופייהו ודאי מצוה עצמה נינהו וניבעי מן המותר בפיך. וכן נמי יש להעיר לדעת המג\"א, מהאי דירושלמי מס' כלאים (רפ\"ט) דממעט צמר גמלים לבגדי כהונה, מטעם דיש לו שם לווי, ותיפוק ליה משום דלא הוי מן המותר בפיך. ודוחק לומר דטעם דיש לו שם לווי לא איצטריך ליה אלא משום צמר דכלאים ונגעים, ולא נקיט ליה גבי בגדי כהונה אלא משום לאקושי ליה פשתן ולומר אף פשתים שאין לה שם לווי. וכן נמי יש להעיר מהאי דשבת (כ:) אין מדליקין לא בלכש ולא בחוסן ולא בכלך כו', והוא מין משי כדמפרש הש\"ס (שם), והרי משי הוא יוצא מתולעת כנ\"ל, ואי כדעת המג\"א ז\"ל האיך אמרינן (שבת כא. ושם) פתילות ושמנים שאמרו חכמים אין מדליקין בהן בשבת כו' מדליקין בהן בחנוכה כו', ואמאי הא למצוה בעינן מן המותר בפיך ומשי הא לא הוי מן המותר בפיך. ובשבת נמי דאין מדליקין בהן, למה לן טעמא בכלך מפני שהאור מסכסכת בהן כדפירש\"י (שם כ: ד\"ה גושקרא), וז\"ל: ואסור לעשות ממנו פתילה כדאמר בכל פסולי פתילות דמתניתן שהאור מסכסכת בהן כו' יעו\"ש, תיפוק ליה דנר של שבת מצוה הוא ובעינן מן המותר בפיך, דאין לחלק בין מצוה דאורייתא למצוה דרבנן דודאי כל דתיקון רבנן כעין דאורייתא תיקון.\nוכפי מה שתירצנו במאמרנו (שם), דמצוה שאינה צריכה להיות ממידי דבר אכילה לא קפדינן על מן המותר בפיך, אתי שפיר בכל הנהו דוכתי בעזהש\"י.\nאלא דיש להעיר עוד, מהאי דשבת (כא.) דקא חשיב בפסול שמנים שמן קיק, ומפרש עלה בגמרא אמר שמואל שאילתינהו לכל נחותי ימא ואמרו לי עוף אחד יש בכרכי הים וקיק שמו יעו\"ש, והוא עוף טמא לפי גירסת הערוך במס' חולין (ס.) קאת זו הקיק יעו\"ש, ואיך אמרו מדליקין בהן בחנוכה, הא בעינן מן המותר בפיך, והעיר בזה רב גדול אחד במכתבו אלינו, וגם זה יש ליישב, מלבד דרק שמואל הוא דמפרש בשמן עוף ששמו קיק, אבל ר' יצחק בריה דרב יהודה מפרש משחא דקאזא, ור\"ל מפרש קקיון דיונה, וא\"כ יש לומר דרב חסדא ור' זירא משמיה דרב דאמרי דשמנים שאין מדליקין בהם בשבת מדליקין בהן בחנוכה, דמשמע כולהו שמנים אפילו שמן קיק, לא מפרשי כשמואל אלא כר' יצחק בריה דרב יהודה או כר\"ל. אלא אפילו אי מפרשי כשמואל נמי נימא, דיש לומר דבקושטא שמן קיק נמשך אחר הפתילה, והא דאין מדליקין בו בשבת מהאי טעמא גופיה הוא, משום דאינו מן המותר בפיך, ובקושטא בחנוכה נמי אין מדליקין בו, דהא דאמרינן שמנים שאין מדליקין בהן בשבת מדליקין בהן בחנוכה, לא קאי אלא אשמנים דפסולייהו משום שאין נמשכים אחר הפתילה, אבל אשמנים דפסולייהו מטעם אחר לא קאי, כמו דלא קאי אשמן שרפה דמתניתן, כמו שביאר הפני יהושע בסוגיא דשבת (שם) יעו\"ש.\nעוד העיר הרב הנ\"ל, מירושלמי סוטה (פ\"ב ה\"ד) גבי מגילת סוטה תני רבי אלעזר בן שמוע אומר אין כותבין על עור בהמה טמאה אמר רבי שמעון מכיון דאת אמר למחיקה ניתנה למה אינו כותב, תני רבי אלעזר בן ר' שמעון אומר רואה אני את דברי אלעזר בן שמוע מדברי אבא שמא תאמר איני שותה ונמצא השם גנוז על עור של בהמה טמאה ע\"כ. ואי כדעת המג\"א דכל המצות אתקשי לתפילין דבעינן מן המותר בפיך, א\"כ מאי טעמא דרבי שמעון דאמר למה אינו כותב, ולמה לי הטעם דנמצא השם גנוז על עור של בהמה טמאה, תיפוק ליה בלא\"ה, משום דבעינן מן המותר בפיך, ויפה העיר.\nאכן נראה דאין הכי נמי, דטעמא דר' אלעזר בן שמוע דאין כותבין על עור בהמה טמאה מהאי טעמא הוא דבעינן מן המותר בפיך, ורבי שמעון דפליג וקאמר מכיון דאת אמר למחיקה נתנה למה אינו כותב, הכי קאמר כיון דעיקר מצותה היא המחיקה, דמהאי טעמא אינה מטמאה את הידים, כדאיתא התם מקמי הכי, א\"כ לא חשיב העור מגוף המצוה דנבעי מן המותר בפיך, והוא כעין שבארנו בירושלמי (פ' מצות חליצה ה\"ד) שופר של ע\"ז ושל עיר הנדחת רבי אלעזר אומר כשר תני רבי חייה כשר תני רבי הושעיה פסול, הכל מודים בלולב שהוא פסול, מה בין שופר מה בין לולב אמר רבי יוסי בלולב כתיב ולקחתם לכם מכל מקום, אמר רבי אלעזר תמן בגופו הא יוצא, ברם הכא בקולו הוא יוצא ויש קול אסור בהנאה, הכל מודים בסנדל של עיר הנדחת שהיא כשר דכתיב חלוץ הנעל מכל מקום, אמר רבי מנא כמא דאת אמר תמן יום תרועה יהיה לכם מכל מקום כן את אומר הכא חלוץ הנעל מכל מקום, יעו\"ש בק\"ע ופ\"מ שנדחקו בביאור דברי הירושלמי, מה חדית ר' מנא על סתמא דהש\"ס. וביארנו, דסתמא דהש\"ס קאמר הכל מודים בסנדל של עיר הנדחת שהיא כשר, היינו אפילו מאן דפוסל בשופר ולית ליה ריבוייי יום תרועה יהיה לכם, מכל מקום מכשיר סנדל של עיר הנדחת מטעם דכתיב חלוץ הנעל מכל מקום, כלומר לאו משום ריבויי דקרא, אלא כיון דהמצוה היא חליצת הנעל ולא נעילת הנעל, הגם שאי אפשר לחליצה בלי שיוקדם נעילה, מ\"מ כיון דאין הנעילה המצוה אלא החליצה, אין הסנדל המצוה דיהיה שייך למפסליה משום כתותי מכתת שיעוריה, דדוקא כשקיום המצוה הוא בהויית החפץ על האדם, הוי החפץ המצוה ומיפסל משום מכתת כתותי, אבל כשקיום המצוה היא בביטול ומניעת והסרת החפץ מן האדם, אין החפץ המצוה ולא מיפסל משום כתותי מיכתת שיעוריה, ורב מנא פליג על סברא זו, וקאמר דמצד הסברא ליכא להכשיר בסנדל טפי מבשופר, ורק מצד ריבויי דקרא הוא דאיכא להכשיר, כמו דאת אמר תמן בשופר להכשיר מריבויי דקרא יום תרועה יהיה לכם מכל מקום, כן את אומר הכא בסנדל להכשיר מריבויי דקרא חלוץ הנעל מכל מקום, וממילא מאן דפליג ופוסל בשופר פוסל נמי בסנדל, ולאו דברי הכל הוא להכשיר בסנדל, ובחידושינו (שם) הארכנו בזה ואין כאן מקומו, מיהו אדאתאן עלה שמעינן מהך ירושלמי לחלק בין כשקיום המצוה הוא בהויית החפץ לבין כשקיום המצוה הוא בביטול ומניעת החפץ, דאז אין החפץ המצוה לענין דליפסל משום מכתת כתותי שיעוריה וכ\"ש דלא מיפסל משום דאינו מן המותר בפיך, וזה הוא טעמא דר' שמעון מכיון דאת אמר למחיקה נתנה, א\"כ אין העור המצוה ומאי איכפת לן מה שאינו מן המותר בפיך:\nומיושב בזה הא דלא אשכחן בסנדל של חליצה שיהיה דוקא של עור בהמה טהורה משום דבעינן מן המותר בפיך, אדרבה התוס' במס' יבמות (קב: ד\"ה ואנעלך) כתבו להדיא, דאין להקפיד אם חלץ במנעל עור בהמה טמאה, וגם ר\"ת שמצריך שיהיה הסנדל מעור בהמה טהורה, קאתי עלה משום דתחש כתיב יעו\"ש, וכפי הנ\"ל מיושב דבסנדל של חליצה שהמצוה היא חליצת הסנדל, אין הסנדל המצוה דנבעי ביה מן המותר בפיך. והגם דלענין סנדל של עיר הנדחת לא קיימא לן כסתמא דירושלמי, וכדאיתא בש\"ס דילן (יבמות קד.) ואם חלצה חליצתה פסולה, וכן פסק הרמב\"ם ז\"ל (פ\"ד מה' יבום) והיינו כרבי מנא בירושלמי, מ\"מ לענין מן המותר בפיך אית לן האי סברא, ועיין מה שביארנו בזה בחיבורנו סדרי טהרות מס' כלים (רמ\"ב.) בביאורנו הארוך (סוד\"ה ואלא הא). והגם דהרמב\"ם ז\"ל (פ\"ג מה' סוטה ה\"ח) פסק כר' אלעזר בן שמוע דמגלת סוטה בעיא עור בהמה טהורה [ומהתימה על הק\"ע בירושלמי (שם) שכתב לא ידעתי למה לא הביא הרמב\"ם דין זה] יעו\"ש. היינו מטעמא דרבי אלעזר ברבי שמעון דאמר רואה אני את דברי ר' אלעזר בן שמוע מדברי אבא, שמא תאמר איני שותה ונמצא השם גנוז על עור של בהמה טמאה, כלומר דאע\"ג דלמחיקה ניתנה, כיון דאיכא גווני שהשם נשאר על העור ואינו נמחק, כגון כשאמרה איני שותה, ממילא חשיב העור מגוף המצוה ובעינן מן המותר בפיך. ולכאורה לפי מה שפי' הפ\"מ בירושלמי (סוטה פ\"ג ה\"ג) היה נראה דטעמא דרבי שמעון דסבר בהאי דתני בירושלמי (שם פ\"ג ה\"ג) מגילתה נגנזת תחת צירו של היכל למה בשביל לשחקה יעו\"ש, וא\"כ אף כשהיא נגנזת למחיקה נתנה שתהא נמחקת על ידי סיבת ציר הדלת, ורבי אלעזר בן שמוע ורבי אלעזר ברבי שמעון סברי דנגנזת ממש, כפשטות לישנא דמתניתין, דקתני סתמא מגילתה נגנזת ושפיר כשהיא נגנזת לאו למחיקה ניתנה, והוי העור גוף המצוה ובעינן מן המותר בפיך, ומיושב בזה תמיהת מרן הקדוש הכסף משנה (הלכות יבום פ\"ד ה\"ד) שתמה למה השמיט הרמב\"ם ז\"ל הך דתוספתא וירושלמי שנגנזת תחת צירו של היכל, דהוא משום דפסק כרבי אלעזר בן שמוע ורבי אלעזר ברבי שמעון כנ\"ל:\nאמנם באמת עיקר פי' הפ\"מ תמוה, דזה לשון הירושלמי תני מגילתא נגנזת תחת צירו של היכל למה בשביל לשחקה לול קטן היה שם המים נשפכין תני כו', ופירשו הקרבן עדה ופני משה, דטעמא קא יהיב למה נגנזת תחת צירו של היכל בשביל לשחקה יעו\"ש, והדברים מתמיהים כמו שתמה בשירי קרבן (שם), וקשה דגרסינן במכות המוחק את השם לוקה דכתיב לא תעשון כן וגו' יעו\"ש, אלא שהוא ז\"ל כתב לתרץ, דיש לומר דהירושלמי לית ליה הך דרשא ומותר לאבד כתבי הקודש שאין בהן צורך יעו\"ש, אכן זה אינו, דבאמת איתא להדיא בירושלמי מגילה (פ\"א ה\"ט) דחשיב שם כל השמות שאינם נמחקין והנטפל לשם מאחריו כדאיתא בבבלי שבועות (לה:), וכן בירושלמי שבת פ' כל כתבי (ה\"א) שזרק תכריך של ברכות לתוך ספל של מים ואמר לו רבי ישמעאל גדול עונש האחרון מן הראשון, ושם דייק דספרי מירוס מותר לשרוף הן ואזכרותיהן מק\"ו דסוטה, אבל בודאי אית ליה להירושלמי הך דרשא. אכן ביאור לשון הירושלמי נראה כמו שפירשנו בחיבורנו על הירושלמי, וזה לשוננו, תני מגילתה נגנזת תחת צירו של היכל, ופריך למה בשביל לשחקה בתמיה הרי על כרחך תשחק על ידי סביבת הציר, וכי מותר לגרום מחיקת השם, ומשני לול קטן היה שם כלומר שהיה שם לול תחת הציר ושם היתה נגנזת ולא נשחקת ואח\"כ מתחיל ציון המשנה המים נשפכים תני כו' ע\"כ, אכן נראה דטעמא דרבי שמעון דקסבר כיון דעיקרה למחיקה ניתנה לא חשיב העור מגוף המצוה, ומה שלפעמים נגנזת לא מהני להחשב העור מגוף המצוה:\nוגם מה שהשמיט הרמב\"ם האי תוספתא דמגילתה נגנזת תחת צירו של היכל, מיושב לפי פירושנו בדברי הירושלמי דמסיק לול קטן היה שם א\"כ לאו דינא הוא, אלא ששם היתה נגנזת מחמת שהיה שם לול קטן לגנזה שם, אבל אין קפידא בדבר, דהוא הדין אם ימצא מקום אחר לגנזה יכול לגנזה שמה:\nעוד יש להעיר על דעת המג\"א ז\"ל דכל המצות הוקשו לתפילין ובעינן מן המותר בפיך, מהאי דגרסינן במס' מכות (יא.) ספר שתפרו בפשתן פליגי בה רבי יהודה ורבי מאיר חד אומר כשר וחד אומר פסול, למ\"ד פסול דכתיב (שמות יג) למען תהיה תורת ה' בפיך, ואיתקש כל התורה כולה לתפילין מה תפילין הלכה למשה מסיני לתופרן בגידין, ואידך כי איתקש למותר בפיך, להלכותיו לא איתקש, ופירש\"י ז\"ל כי איתקש למותר בפיך, דכתיב בהאי קרא בפיך מן המותר בפיך שאין נכתבין על עור בהמה טמאה, להלכותיהן, לדבר שאינו כתוב בתורה, ובתפילין גופייהו לא גמרינן ליה אלא מהלכה למשה מסיני לא ילפינן בהיקשא יעו\"ש, ואי כדעת המג\"א דכל המצות הוקשו לתפילין ובעינן בהו מן המותר בפיך, לכאורה אינו מובן, לפי מה שביארנו במאמרנו (פתיל תכלת עמ' מ) מדברי רש\"י והר\"ן ז\"ל, דלאו דוקא איסורי אכילה אימעטו ממן המותר בפיך, אלא אפילו אין בו איסור כלל רק דאינו ממידי דבר אכילה בעצמותו, נמי אימעוט ממן המותר בפיך, א\"כ למה הוצרך הש\"ס לסיים מה תפילין הלכה למשה מסיני לתופרן בגידין אף כל לתופרן בגידין, תיפוק ליה בלאו הכי, משום דכתיב למען תהיה תורת ה' בפיך, ואיתקש כל התורה כולה לתפילין דבעינן מן המותר בפיך, ממילא אימעט נמי פשתן, דכיון דלאו ממידי דבר אכילה הוא, לא הוי מן המותר בפיך, ובתפילין גופייהו הלכה למה לי, תיפוק ליה מלמען תהיה תורת ה' בפיך מן המותר בפיך, ומאי טעמא באמת דמ\"ד כשר משום דלהלכותיו לא איתקש, מה בכך, הא מ\"מ כיון דאיתקש למותר בפיך, ממילא אימעט נמי פשתן, משום דלא הוי מן המותר בפיך, אלא על כרחך דלאו בכל המצות בעינן מן המותר בפיך, רק דתפירה בפשתן לא אימעט ממן המותר בפיך וצריך הלכה לזה בתפילין, ובספר תורה תליא מילתא אי להלכותיו נמי איתקש אי לאו:\nאמנם גם אי משום הא לא איריא מלבד דלפי מה שביארנו (שם) לתרץ קושיית הנודע ביהודה מהאי דסוכה הנ\"ל, דדוקא היכא דקפיד קרא בהמצוה שתהיה ממידי דבר אכילה, הוא דבעינן מן המותר בפיך, אבל במצוה דלא קפיד בה קרא שתהיה ממינא דבר אכילה, לא בעינן מן המותר בפיך, וא\"כ שפיר בתפירת תפילין וספר תורה אי לאו ההלכה משום מן המותר בפיך לא הוי איכפת לן, דהגם דבעיא תפירה, אבל הרי לא מצינו דקפיד שיהיה התפירה במינא דבר אכילה דוקא דניבעי מן המותר בפיך, ולהכי צריך ההלכה שצריך שתהיה התפירה בגידין שהוא ממינא דבר אכילה, ותפירת ספר תורה תליא מילתא אי להלכותיו נמי איתקש אי לאו:\nאכן מלבד זה ג\"כ לא קשיא מידי, דבעיקר דבר זה דשלא מן המותר בפיך פוסל, מיתחזי לן דאינו פוסל אלא בדבר שהוא מהלכות וחלקי המצוה ומעכב בהמצוה, אבל בדבר שאינו מהלכות וחלקי המצוה ואינו מעכב בהמצוה, רק שעושין לנוי וחיזוק הדבר, אין שלא מן המותר בפיך פוסל בו, שוב מצאתי בספר בני יונה להגאון מוהר\"י לאנדסופר ז\"ל שכתב כן להדיא בביאורו הארוך (סי' רעח) לענין תפירת העמודים בהספר תורה במשי, דכל שאינו לעכב כי אם לתוספת שמירה ויפוי לא מיפסל ביה, מה שאינו מן המותר בפיך יעו\"ש ובספר חקרי לב (יו\"ד ח\"ג סי' קכג). ולפי זה תפילין גופייהו, אי לאו ההלכה דבעיא תפירה, הגם שהיה נצרך לעשות התפירה לנוי ולחיזוק, לא הוי פוסל ביה שלא מן המותר בפיך, דכיון שאינו מההלכה רק לנוי ולחיזוק, לא הוי מהלכות וחלקי המצוה דניבעי ביה מן המותר בפיך, ומעתה יש לפרש הסוגיא, דהא דקאמר מה תפילין הלכה למשה מסיני לתופרן בגידין כו', האי בגידין לאו מלשון ההלכה הוא, כי ההלכה לא היתה אלא דבעיא תפירה, רק סתמא דש\"ס הוא דמסיק לה, והכי קאמר מה תפילין הלכה למשה מסיני לתופרן, כלומר דבעיא תפירה, וממילא פשתן פוסל בה מלמען תהיה תורת ה' בפיך מן המותר בפיך, ופשתן כיון שאינו ממידי דבר אכילה לאו מן המותר בפיך קרינן ביה, אלא צריך שיהיה התפירה בגידין, דסתם תפירה בדבר המותר בפיך בגידין הוא אף כל תופרן כו', כלומר אף ספר תורה בעיא תפירה ומצותו בכך, וממילא פשתן פוסל בה מלמען תהיה תורת ה' בפיך מן המותר בפיך, ופשתן כיון שאינו ממידי דבר אכילה, לא קרינן ביה מן המותר בפיך, אלא צריך שתהיה התפירה בגידין, דסתם תפירה בדבר המותר בפיך בגידין הוא, ומ\"ד כשר משום דכי איתקש למותר בפיך אבל להלכותיו לא איתקש כדפירש\"י ז\"ל, ולא הוי תפירת ספר תורה מהלכות וחלקי המצוה כלל, דניבעי ביה מן המותר בפיך:\nומיושב בזה דעת העיטור והכרעת הבית יוסף (או\"ח סי' ל\"ב) שתמה עליהם הנודע ביהודה מהדורא תניינא (חא\"ח סי' ב) דהנה על מה שכתב הטור (שם) יתפור אותם בגידי בהמה טהורה, כתב הב\"י וז\"ל: והעיטור כתב גבי הא דאמרינן גבי ס\"ת קרע הבא בתוך ב' שיטין יתפור וכו', והני מילי בגידין אבל בגרדין לא והן הנימין שנשתיירו מן הבגד, ובנוסחא אחרינא אבל בגררין לית לן בה והן טליידרו\"ש שעושין מן הקלף, וכיון דמינו הוא מותר, ומסתברא לן שהן כגידין עצמן ותופרין בהן ספר תורה עכ\"ל, ונראה דבמקום הדחק שאין גידין מצויין יש לסמוך על בעל העיטור שלא להתבטל ממצות תפילין ותופרין בטליידרו\"ש שעושין מהקלף, עד שיזדמנו להם גידין עכ\"ל הב\"י, וכן פסק בשלחנו הטהור (סי' ל\"ב סעיף נ') יעו\"ש. והנוב\"י (שם) תמה על זה וכתב ואני חושש אפילו בשעת הדחק שהרי הלכה למשה מסיני הוא גידין, ולא תימא שזהו מטעם מותר בפיך, לא כן הוא דהרי במס' מכות בספר תורה שתפרו בפשתן פליגי ר\"מ ור\"י כו' כי איתקש למותר בפיך להלכותיו לא איתקש יעו\"ש, הרי שמותר בפיך הוא ענין בפני עצמו, ונתפרות בגידין הוא ענין בפני עצמו, והוא הלכה למשה מסיני דבעינן גידין, ומשום כן ממילא בעינן גידין ממש יעו\"ש. ולפי מה שביארנו הסוגיא נראה שגם העיטור מפרש כן, דההלכה לא היתה אלא דבעינן תפירה אבל בגידין לשון הש\"ס הוא דמסיק לה וכנ\"ל, ומסתייע נמי הדין שיטה דבגידין לאו מההלכה אלא מלשון הש\"ס ומשום מן המותר בפיך מש\"ס דשבת (כח:) דקאמר, ואלא הא דתני רב יוסף לא הוכשרו במלאכת שמים אלא עור בהמה טהורה בלבד, למאי הלכתא, וקא בעי למימר אלא לכורכן בשערן ולתופרן בגידין יעו\"ש, ואי גידין דוקא ולא עור היכי קא בעי למימר דהא אתא רב יוסף לאשמועינן, הרי רב יוסף עור נקט במילתיה ועור פסול לתפירת תפילין, וכמו שתמה בזה הרשב\"א ז\"ל בחידושיו (שם) ונשאר בצ\"ע בקושיא זו, אבל העיטור אטו משועבד להרשב\"א ז\"ל שיסבור כוותיה, אדרבה מכח הך קושיא גופיה, סובר העיטור דבגידין לאו מלשון ההלכה הוא, אלא הש\"ס הוא דמסיים לה משום מן המותר בפיך, והוא הדין עור, אלא משום דסתם תפירה בדבר שהוא מן המותר בפיך בגידין הוא, להכי נקט הגידין, אבל אין הכי נמי אי עביד מעור שיהיה ראוי לתפירה שכשר לתפור ביה.\nוגם נוסחא שלפנינו בהסוגיא במס' מכות (יא.) אמר רב חזינן להו לתפילין דבי חביבי דתפירי בכיתנא ולית הלכתא כוותי' יעו\"ש, מסייע להדין פירושא, דאי בגידין מלשון ההלכה הוא, וכי רבי חייא היה פליג על הלמ\"מ, אלא ודאי לאו מלשון ההלכה הוא, אלא משום מן המותר בפיך הוא, וקסבר רבי חייא דמן המותר בפיך לא בעינן אלא בכתב, אבל לא בשאר מצות, וקסבר דהא דפליגי ר\"מ ור\"י בספר שתפרו בפשתן פליגי נמי בתפילין, ובהא פליגי אי בעינן בתפירה מן המותר בפיך כמו בכתב או לא ופסק כמאן דמכשיר, מיהו הריטב\"א ז\"ל בחידושיו למס' מכות (שם) מייתי נוסחא אחריני בסוגיא זו דגרסי חזינן לספרי דבי חביבי כו' ותמה שם אנוסחא שלפנינו יעו\"ש, והיינו משום דקאי בשיטת רבו הרשב\"א ז\"ל, דבגידין מלשון ההלכה היא, ומעתה שפיר הכריע מרן הב\"י ז\"ל דבשעת הדחק תופרין בטליידרו\"ש, דכיון דפלוגתא דרבוותא הוא בפי' הסוגיא, אי בגידין מלשון ההלכה הוא ודוקא גידין, או בגידין לישנא דהש\"ס הוא ומשום מן המותר בפיך והוא הדין עור וכנ\"ל, וא\"כ ודאי בשעת הדחק כדאי הוא העיטור ז\"ל לסמוך עליו דבגידין מלשון הש\"ס הוא ולאו דוקא אלא משום מן המותר בפיך והוא הדין עור, ובאמת יש סמך קצת לזה מלשון ההלכה שבמס' סופרים (פ\"א) דקתני הלכה למשה מסיני שכותבין כו' תופרן וכורכן בשערן יעו\"ש, הרי דלא קתני תיבת בגידין בלשון ההלכה למשה מסיני, שוב מצאתי להגאון חיד\"א בכסא רחמים הגיה וכורכן בגידין יעו\"ש, ואין צורך כנ\"ל, וכן נראה לנו להורות להלכה כפסק מרן הב\"י ז\"ל, שבשעת הדחק שלא לבטל מצות תפילין תופרין בטליידרו\"ש וכ\"ש בגידי עוף, ומהתימא על הנוב\"י שפיקפק בזה, ולמה דאתאן עלה שיטת המג\"א דבכל המצות בעינן מן המותר בפיך מיושב אליבא דכל השיטות:\n" + ], + [ + "במה שנתבאר שם (פתיל תכלת עמ' מ\"ט) מדברי רש\"י והר\"ן ז\"ל דמידי דלאו בר אכילה נמי אימעט ממן המותר בפיך, יש להעיר א\"כ למה מכשירין לסת\"ם דיו של מימי עפצים וקנקנתום, כמו שכתב הרמב\"ם ז\"ל (פ\"א מה' תפילין) שהדיו העשוי מעשן השמנים מגובל בשרף האילן ומעט דבש ושרוי במי עפצים וכיוצא בו, שאם תמחקנו יהיה נמחק הוא הדיו שמצוה מן המובחר לכתוב בו סת\"ם ואם כתב שלשתן במי עפצא וקנקנתום שהוא עומד ואינו נמחק כשר כו' יעו\"ש, ואפילו לשיטת ר\"ת שבתוס' שבת (כג.) מגילה (יט.) גיטין (יט.) דפוסל דיו של מימי עפצים, אבל עכ\"פ דיו של מימי קליפות עץ וקנקנתום גם לר\"ת כשר, כדאיתא בטור יו\"ד (סימן רעא). ועיין תשו' מהרי\"ל (סימן קכז), ולמה לא ניבעי דוקא דיו העשוי מעשן דהוי מן המותר בפיך משמנים, כדאיתא במס' שבת (שם) כל השמנים כולן יפין לדיו ושמן זית מן המובחר יעו\"ש, אבל העשוי מן קנקנתום יהיה פסול, משום דהוא לאו ממידי דבר אכילה ולא הוי מן המותר בפיך, והרי בכתב לכולי עלמא בעינן מן המותר בפיך:", + "אמנם נראה, כיון דהלכה למשה מסיני היא שיהיו כותבין בדיו ויש לה סמך מהמקרא ואני כותב על הספר בדיו (ירמיהו ל״ו:י״ח) כדאיתא במס' סופרים (פ\"א) ועיין מנחות (לד.) והוראות תיבות דיו הוא כל שהוא שחור יותר, וכדאיתא בזוה\"ק ברע\"מ (תרומה קנט.) ועשו ארון עצי שטים, ספר תורה עמודא דאמצעיתא ארון דיליה שכינתא כו' וכלא חד מה דלאו הכי בארון דהאי עלמא דאורייתא מלגו מין אחד וארון מינא אחרא, דא בכתיבת דיו ודא עץ מצופה זהב כו' ומסטרא אחרא אפילו בהאי עלמא אחזי דכלא חד, דיו ועץ, דדיו מתפוחים דאתעבידו בעץ [מזה מבואר כדעת הרמב\"ם ורא\"ש דמכשרי עפצים לדיו דתפוחים דאתעבידו בעץ היינו עפצים שאינם גדילין אלא נעשין על העלים ע\"י תולעים שמושכין שרף האילן על העלין ואיתעביד כמין תפוחים] ועוד דיו אוכם מלבר כו' אוכמים בהאי עלמא דאיהו לבר כו' ובגין דא דיו לישנא דיו לעבד להיות כרבו כו' יעו\"ש. מבואר מזה דדיו הוא רמז מלשון די שהוא הסבלנות והשפלות שישראל יכולין לסבול בזה העולם, ומזה מבואר שתיבות דיו הוראתו על השחרות ביותר, וכל שהוא שחור יותר הוא נכלל יותר בלשון תיבת דיו, וכיון שכשמטילין קנקנתום הוא משחיר ביותר, ודאי שדיו של קנקנתום הוא הנכלל בכלל הכתוב ואני כותב על הספר בדיו, ולא שייך למיפסל משום מן המותר בפיך דהרי מצותו בכך. ובאמת גם בדיו של עשנים היו מטילין קנקנתום, כדמשמע במס' עירובין (יג) ובמס' סוטה (כ.) כשהייתי לומד אצל ר\"ע הייתי מטיל קנקנתום לתוך הדיו כו' יעו\"ש, ואז היה נהוג בדיו מעשנים, ואפילו לרבי ישמעאל (שם) נראה דרק מדרבנן אוסר משום פרשת סוטה דקסבר מוחקין לה מן התורה וכמו שכתבו התוס' (שם ד\"ה חוץ) יעו\"ש, ולהכי לא שייך למיפסל משום מן המותר בפיך שהרי מצותו בכך:", + "ודע שבעיקר דבר זה שביארנו מדברי רש\"י והר\"ן ז\"ל דמידי דלאו בר אכילה נמי אימעט ממן המותר בפיך, נראה לכאורה שאין כן דעת הסמ\"ק וא\"ח והגהות מיימוני ה' תפילין המובאים בב\"י (סימן לב) שכתבו, ויש מקפידין שאין כורכין אותן אלא בקלף כשר, והקשה עליהם הב\"י הרי בברייתא תניא מטלית ובמטלית לא שייך כשר ופסול, ותי' הב\"י וז\"ל ואפשר דכל מילי דתפילין בעינן מן המותר בפיך, והילכך אם בא לכורכן בקלף צריך שלא יהא מדבר פסול, אבל במטלית דלא שייך ביה פסול שפיר דמי ע\"כ. מבואר מזה דאע\"ג דבעינן מן המותר בפיך גם מידי דלאו בר אכילה שפיר דמי. אכן נראה לחלק דדוקא בדבר הצריך ומעכב בדיעבד ובעינן מן המותר בפיך, הוא דגם מידי דלאו בר אכילה לא הוי בכלל מן המותר בפיך, דכיון דהצריכה תורה מן המותר בפיך, בעינן שיהיה ג\"כ ממידי דבר אכילה, אבל בדבר שאינו צריך ואינו מעכב בדיעבד, כגון כריכת קלף על כל פרשה, שלדעת הרא\"ש אינו מעכב, וכן תליית מטלית או קלף על הקרע, שאינו לעיכוב, דהרי יכול לתפור, בזה דוקא כשבא לעשות ממידי דבר אכילה צריך להיות מן המותר בפיך, ולא ממן האסור בפיך, אבל מה שאינו אסור בפיך, הגם דהוא מידי דלאו בר אכילה שפיר דמי. וראיה לזה מש\"ס מגילה (יט.) נקראת ספר ונקראת איגרת, נקראת ספר שאם תפרה בחוטי פשתן פסולה, ונקראת איגרת שאם הטיל בה שלשה חוטי גידין כשרה יעו\"ש. ומבואר בהגהת רמ\"א (או\"ח סי' תרצ\"א סעי' ו) דכשהטיל בה שלשה חוטי גידין יכול לתפור יתר התפירות בפשתן, והיינו משום דנקראת איגרת ואינה צריכה תפירות יותר רק לכתחילה. בהנך תפירות שאינם מעכבים בדיעבד לא איכפת לן שיהיה דוקא ממידי דבר אכילה, אע\"ג דהא ודאי דגידי בהמה טמאה דהוי מן האסור בפיך היה פוסל בהם, ושאני מתפירת העמודים בס\"ת במשי דלעיל (סוף אות יא), דהכא כיון דעכ\"פ שלש תפירות בעינן, מאן מפיס איזה תפירות הם ההכרחים, דאל\"כ הוי ליה לאשמועינן רבותיה טפי, מ\"מ הא לא איכפת לן שיהיה דוקא ממידי דבר אכילה, כיון שאינם מעכבין בדיעבד. ודוגמת סברא זו מצינו במס' זבחים (יג.) המהלך במקום שצריך כו' יעו\"ש:", + "ובענין מה שהעירו מקרבן אדם והבל ונח והא לא הותרו באכילת בשר כדאיתא במס' סנהדרין (נט:) אמר רב יהודה אמר רב אדם הראשון לא הותר לו בשר לאכילה דכתיב (בראשית א׳:כ״ט-ל׳) לכם יהיה לאכלה ולכל חית הארץ ולא חית הארץ לכם יעו\"ש. וא\"כ איך הקריבו שלא מן המותר בפיהם:", + "הנה לפי מה שכתבו התוס' (סנהדרין נו:) אהא דאמרינן התם אכל תאכל ולא אבר מן החי, וז\"ל והא דאמרינן לקמן דלא הותר לאדם הראשון בשר לאכילה, היינו להמית ולאכול, אבל מתה מאליה שרי, ואתא לאפוקי אבר מן החי דאפילו נפל מאליו אסור יעו\"ש, א\"כ אין כאן התחלת קושיא כלל, דהרי בשר באמת מותר בפיהם היה רק שהיה אסור להם להמית לצרכם לאכול, אבל לקרבן דהוא צורך גבוה שפיר, היו יכולין לזבוח וממילא הוי הבשר מותר בפיהם ג\"כ, דכיון דהזביחה היתה בהיתר הוי כמתה מאליה:", + "אלא שאכתי יש להעיר, לפי מה דהרמ\"ה ז\"ל בחידושיו דחה דברי התוס' ז\"ל, וכתב עלה וז\"ל, ולאו מילתא היא דהא בשר סתם קאמרינן, ותו אי משום הריגת בעלי חיים הוא דאיתסר. אדאשמעינן דלא הותר לו לאכול, לאשמעינן דלא הותר לו להמית. ותו אם כן היכי מותבינן התם מדרבי יהודה בן תימא דאומר אדם הראשון מיסב בגן עדן היה והיו מלאכי השרת צולין לו בשר ומסננין לו יין הציץ בו הנחש וראה בכבודו ונתקנא בו יעו\"ש, הא התם לא מיירי מבעלי חיים דקטיל ליה איהו כלל, אלא לאו שמע מינה דהאי פירושא ליתיה כלל. ואנן עייננא בה ואיגלאי לן פירוקא בס\"ד, והדין הוא פירוקא, דכי קאמרינן דלא הותר לו בשר לאכילה, לאו דאצטוי עליה בפירוש קא אמרינן, אלא לא הותר לו קאמרינן, דמסתמא כל הנבראים שהיו בעולם היו אסורות לו, כעבד זה שאין לו רשות ליהנות משל רבו עד שיטול רשות הימנו, ומאי דאשתרי ליה אשתרי, ובשר דלא אשתרי ליה לא אשתרי, מיהו אזהורי מיהת לא אזהריה עילוי, אלא לאבר מן החי בלחוד, ונפקי מינה, דמאי דאזהריה עילויה מיקטילן עילויה, דהא שמעינן לרב יהודה גופיה דאמר דעל שבע מצות בן נח נהרג, אבל מה דלא אזדהר עילויה לא מיקטל עילויה, והכא גבי בשר לא כתיב אזהרה כלל, והאי דקא דרשינן ולכל חית הארץ ולא חית הארץ, לאו אזהרה הוא, אלא למימסר ירק עשב לחית הארץ הוא דאתא ולאו לעיקר אזהרה, תדע דהא כל היכא דמיבעי ליה למידי אחרינא לא יליף אזהרה מיניה, וגמרא משמעות דקרא קא מפרש דמדכתיב ולכל חית הארץ משמע שלא הותר להם חית הארץ, וכד מעיינת בהאי פירוקא משכחת ליה דדאיק טובא עכ\"ל ז\"ל. העתקנו כל לשונו להיות שאין ספרו מצוי כל כך, עכ\"פ מתבאר מדבריו ז\"ל דבקושטא לא הותר להם שום בשר ורק דלא הוי מיקטלי עילוייה וא\"כ איך הקריבו הא לא הוי מן המותר בפיך:", + "מיהו אנן בעניותין עייננא בהא, וגם בפירוקא דהרמ\"ה ז\"ל לא זכינו לעמוד, דלקושטא דמילתא קשיא לן בגווה, מהיכן נסיב לה רב האי מילתא דהוי ליה איסורא לאדם הראשון למיכל בשרא, הא קרא דולכל חית הארץ לאו אזהרה הוא, וכדכתב הרמ\"ה ז\"ל, דלמימסר ירק עשב לחית הארץ הוא דאתא, וכיון דמיבעי ליה למידי אחרינא, ליכא למילף אזהרה מיניה, א\"כ איסורא בעלמא נמי מנא ליה. ומה דאסבר לה רמ\"ה ז\"ל דכיון דלא איתייהב ליה רשות למיכל בישראל, ממילא לא שרי ליה אינו מובן, חדא כיון דאבר מן החי נאסר לו בפירוש כדאמרינן אכל תאכל ולא אבר מן החי מכללא משמע דמתה שריא ליה ואין לך רשות יותר מזה, ועוד הא רב מקרא דולכל חית הארץ דייקא לה למילתיה, ומאי תלמודיה הא מיבעי ליה למימסר ירק עשב לחית הארץ:", + "ובעניותין מיתחזי לן כמו שביארנו בחידושינו, דבקושטא רב לאו איסורא קאמר, אלא מאי לא הותר לא הוכשר והותקן לו לאכול בשר קאמר, שלא היה אצלו מאכל בעצם כלל, כי גם הויה זו שיהיה מאכל מוכשר ומתוקן וראוי לאכילה היה צריך להיות מאמר מפורש מהשי\"ת, ובזה המאמר (בראשית א׳:כ״ט) הנה נתתי לכם את כל עשב זורע זרע לכם יהיה לאכלה וגו' נגמר הויות כל הירקות וזרעים ופירות שיהיו מוכשרים ומתוקנים למאכל, ולולא זה המאמר שמסרם ביד האדם למאכלו לא היו ראוים למאכל כלל, וגם עץ הדעת טוב ורע הגם שנאסר להאדם בזה המאמר עצמו (בראשית ב׳:י״ז) ומעץ הדעת טוב ורע לא תאכל ממנו כי ביום אכלך ממנו וגו' שמסרו בבחירת האדם אם לאכלו אם שלא לאכלו, זה עצמו היה ההויה שלו שיהיה מוכשר וראוי לאכילה, וממילא בשר שלא היה שום מאמר מהשי\"ת שמסרו להאדם לאכילה באמת לא היה מאכל ראוי בעצם כלל, והגם דכתיב (שם) אכל תאכל, ואמרינן אכל תאכל ולא אבר מן החי, מיהו כיון דלא נאמר איסור אכילה בהדיא גבי אבר מן החי לא היה בו מאמר שיוגמר בו הויה זו שיהיה ראוי לאכילה, ומאי דנאסר מדיוקא אמרינן עץ הוא והתורה אסרתו, כדאמרינן בעלמא גבי גיד הנשה במס' חולין (צב:), ולאשר יש לומר שמיד בתחילת הבריאה כל דבר ודבר מיד כשנברא היה ראוי ומוכשר תיכף למאכל, ולא היה נצרך לזה מאמר מפורש אח\"כ, ומה דכתיב הנה נתתי לכם את כל עשב וגו' לכם יהיה לאכלה למשרינהו באכילה הוא דאתא, ונתינת רשות הוא, להכי דייק רב למילתיה דכתיב לכם יהיה לאכלה ולכל חית הארץ, ולא חית הארץ לכם, כלומר מדכתיב ולכל חית הארץ למימסר ירק עשב לחית הארץ ולמשרינהו להו באכילה, ליכא למימר דמאי איסור והיתר שייך בהו בחית הארץ, הרי אינם בעלי בחירה, אלא על כרחך דזה המאמר הוצרך למסור להם ירק עשב שיהיה מוכשר ומתוקן למאכלם, ובזה המאמר נעשה הויה זו, וכיון שלא היה מאמר שחית הארץ נמסרו להאדם לאכלה, לא היה בהם הויה זו באמת ולא היו ראוים כלל בעצם למאכל אדם, עד אחר המבול בימי נח שהיה מאמר מפורש (בראשית ט׳:ג׳) כל רמש אשר הוא חי לכם יהיה לאכלה, אז ניתן הויה זו בחית הארץ שנעשו מוכשרים וראוים למאכל, ע\"כ מה שביארנו בחידושינו למס' סנהדרין, וכפי זה לא קשיא מידי מה שהקריבו, הא לא הוי מן המותר בפיך, דהא באמת לא נאסר כלל וכאמור. ועיין במדרש בראשית רבה (פ' לד) רבי יוסי ב\"ר איבו בשם רבי יוחנן אדם הראשון שלא הותר לבשר תאוה לא הוזהר על אבר מן החי כו' יעו\"ש, וצריך לומר או דלית ליה דרשא דאכל תאכל ולא אבר מן החי או דנדרש הכי על שם שנאסר לבני נח, ומצאתי אח\"כ שרבינו הקדוש ז\"ל מפרשיסחא בקול שמחה העיר קצת בזה:", + "אלא דאכתי יש להעיר, לפי מה שביארנו מדעת רש\"י ור\"ן ז\"ל דגם מה דלאו מידי דבר אכילה לא הוי מן המותר בפיך, א\"כ הגם שלא נאסרו כיון דלא היו ראוים לאכילה בעצם לא הוי מן המותר בפיך והיאך הקריבו:", + "אכן באמת עיקר הקושיא לאו מילתא הוא, דלמען תהיה תורת ה' בפיך לישראל נאמר, אלא דאינהו נמי הקפידו להקריב ממה שיהיה מן המותר בפי ישראל, כדכתיב בהבל מבכורות צאנו ובנח מכל הבהמה הטהורה וגו' ובאדם כדאמרינן במסכת שבת (כח:) שמע מינה טהור היה דאר\"י שור שהקריב אדם הראשון קרן אחת היתה לו במצחו כו' יעו\"ש, אבל לא היו צריכים שיהיה מותר בפיהם:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' מט) שמדברי רש\"י והר\"ן ז\"ל דמפרשי טעם הפסול בציפן זהב משום דלא הוי מן המותר בפיך, דנתי לפסול בתי התפילין אשר חדשים מקרוב באו, שמעמידים דפנות הבתים על ידי שמדבקין סיד הרבה ועב בדפנות הבתים מבפנים, דזה לא הוי מן המותר בפיך. ולאשר שמענו מתהנדזידון בדבר, ראינו כעת להשית בזה נוספות, דבאמת מלבד דעת רש\"י והר\"ן ז\"ל הנ\"ל, ג\"כ הדבר ברור שבתים הללו פסולין נינהו, דהנה נראה ודאי דהלכה מקובלת היא שבתי התפילין צריכין להיות מעור דוקא, אבל שלא מן העור אפילו מקרניים וטלפיים ועצמות ושערות דהוי מן המותר בפיך פסולות, דבעינן מן העור דוקא כפשטות משמעות לשון הש\"ס במס' שבת (כח:) אלא לעורן יעו\"ש, והגם שלא נזכר הלמ\"מ זו בשום מקום בש\"ס וגם הרמב\"ם (הל' תפילין פ\"ג) שחושב (שם) שמונה הלמ\"מ מעכבות בתפילין לא חשיב זו ההלכה יעו\"ש, נראה שהוא בכלל אמרם במס' מנחות (לה.) תפילין אין קושרין אותן אלא במינן, וכדפירש\"י (מנחות מב:) אהך דציפן זהב פסולות דבתים מתיק של עור בעינן, דאפילו קשירתן אינן אלא רצועות ממינו יעו\"ש, וכיון דזו ההלכה נסבינן לה מההלכה למ\"מ דגבי פרשיות דהבתים ורצועות צריכין להיות ממינן של הפרשיות, דהינו מעור דוקא, להכי לא חשיב לה הרמב\"ם ז\"ל באנפי נפשה, ונכלל בההלכה למ\"מ שכתב הרמב\"ם ז\"ל (הל' תפילין פ\"א ה\"ח) גבי פרשיות יעו\"ש, וא\"כ פשוט דכשמעמידין דפנות הבתים על ידי שמדבקין סיד הרבה ועב בדפנות הבתים מבפנים, דפסול, דהא בעינן משל עור דוקא, וכיון שמעמיד הבתים הוא מסיד, ודאי דפסול, דהכל הולך אחר המעמיד, וכהאי דיבמות (קב:) אמר רב יהודה אמר רב סנדל התפור בפשתן אין חולצין בו שנאמר (יחזקאל יז) ואנעלך תחש, ופירש\"י אין חולצין בו דבעינן כוליה דעור דכתיב ואנעלך תחש, אלמא לא קרי ליה נעל עד שיהא כולו של עור ע\"כ, וביאר בשלטי הגבורים (שם) בשם ריא\"ז דאף על פי שכולו עור הואיל וחוטי הפשתן שמעמידין אותו פשתן הרי הוא כאלו כולו פשתן, שהכל הולך אחר המעמיד ע\"כ יעו\"ש. והכא נמי כיון שמעמיד הבתים הוא הסיד, הרי הוא כאלו כולו סיד, דהכל הולך אחר המעמיד, ואנן תפילין של עור בעינן:", + "ונראה דהיינו נמי טעמא דש\"ס מנחות (לה:) אמר רב זעירא אמר רב חננאל אמר רב קרע הבא בשני שיטין יתפור בשלש אל יתפור, אמר ליה רבה זוטי לרב אשי הכי אמר רב ירמיה מדיפתי משמיה דרבא כו' והני מילי בגידין אבל בגרדין לא, ופירש\"י והני מילי דתופר בגידין אבל לא בגרדין פינדיש בלע\"ז יעו\"ש ולכאורה אינו מובן, וכמו שכתב להדיא בספר התרומה (סוף הל' ס\"ת סימן רג) ועוד שנינו במס' סופרים וכן איתא בירושלמי פ\"ק דמגילה הלכה למשה מסיני שיהו כותבין בעורות כו' ותופרין בגידין כו' אע\"פ שרגילות הוא לתפור הקריעה אפילו במשי, מ\"מ האי מילתא ותופרין בגידין מיירי לתפור יריעות זו אצל זו כו' יעו\"ש וכן כתב הרא\"ש ז\"ל בתשובות (כלל ג אות יא) והקרע יכול לתופרו שלא בגידין, כי הוא תיקון הקלף, ולא הוזכרו גידין אלא בחיבור היריעות יעו\"ש, הובא דבריהם בבית יוסף יו\"ד (סימן ר\"פ). והגם דמרן הקדוש ז\"ל (שם) באמת תמה עליהם שדבריהם הוא נגד ש\"ס מפורש הנ\"ל, והני מילי בגידין אבל בגרדין דהיינו חוטין לא יעו\"ש, מיהו הש\"ס גופיה טעמא בעי, דלכאורה שפיר קאמרי דהלמ\"מ, ותופרין בגידין לא הוזכר אלא בחיבור היריעות זו אצל זו דלא סגי בלאו הכי, ולא בתפירת הקריעה דאטו לא סגי בלא קריעה, וא\"כ מנא לן לחלק בתפירת הקריעה בין גידין לבין גרדין, ולפי הנ\"ל ניחא, דהיינו טעמא דהש\"ס דכיון דיריעה עצמה צריכה להיות מעור דוקא, כנ\"ל ממס' סופרים וירושלמי הלכה למ\"מ שיהו כותבין בעורות, ממילא כשנקרעה ותפרה בגרדין לא הוי של עור, דכיון שדבר אחר מעמידה הכל הולך אחר המעמיד, וכסנדל של חליצה התפור בפשתן דפסול מהאי טעמא:", + "וליישב דעת ספר התרומה והרא\"ש בתשובה, מתמיהת מרן הבית יוסף הנ\"ל נעתיק לשון ספר העיטור (ח\"ב דף כד ע\"ג בחלק הכתיבה), ואבאר דבריו הקדושים, דזה לשון ספר העיטור (שם) קרע הבא בתוך שני שיטין יתפור בתוך שלשה לא יתפור כו' הני מילי בגידין אבל בגרדין לא והם הנימין שנשתיירו מן הבגד, ובנוסחא דילן בגררין לית לן בה והם טליידרו\"ש שעושין מן הקלף וכיון דמינו הוא מותר ומסתברא לן שהן כגידין עצמן ותופרין בהן ספר תורה ותופרין בגידין לאו דוקא אלא במינן קאמר ע\"כ. ביאור דבריו, דלנוסחא שלפנינו הני מילי בגידין אבל בגרדין לא, גידין עדיפי מגרדין, דגידין אע\"ג דלאו עור הוא מיניה דעור מיהת הוי, ואאיסורא קא מהדר, ואהא דבשני שיטין יתפור קאי וקאמר הני מילי דבשני שיטין יתפור בגידין, דאע\"ג דלאו עור הוא מיניה דעור מיהת הוי אבל בגרדין דלאו מיניה דעור הוא כלל, אפילו בשני שיטין לא יתפור, כיון דהמעמיד אינו של עור פסול, דהכל הולך אחר המעמיד, וכתיבה על עור בעינן, ולנוסחא הני מילי בגידין אבל בגררין לית לן בה, גידין וגרדין כי הדדי נינהו דהא גידין נמי לאו עור הוא, ואהיתירא קא מהדר, ואהא דבשלש אל יתפור קאי וקאמר הני מילי דבשלש אל יתפור בגידין דלאו עור הוא להכי דוקא בשני שיטין דלאו מעמיד הוא, דבלי תפירה נמי קאי הוא דלא מיפסל בתפירה דלאו עור הן בגידין הן בגרדין בשלש, דלא סגי בלא תפירה, הוי ליה מעמיד ומיפסל ביה תפירה דלאו עור, אבל בגררין דעור הוא אפילו בשלש יתפור. ועל זה מסיים העיטור להסכים לנוסחא שלפנינו אבל בגרדין לא, וקאמר ומסתברא לן שהן כלומר הגררין כגידין עצמן ותופרין בהם ספר תורה, והא דקאמר בירושלמי ובש\"ס ותופרין בגידין, לאו דוקא וכולל נמי גררין אלא במינן קאמר, כלומר דלא קפיד אלא שיהא התפירה במינן מן המותר בפיך, וכמו שנתבאר לעיל (אות יא) וכיון דבגידין כולל נמי גררין, וא\"כ הכא נמי דקאמר הני מילי בגידין כולל נמי גררין, דדא ודא אחת היא, וא\"כ על כרחך למיגרס כגירסא שלפנינו הני מילי בגידין אבל בגרדין לא. ואאיסורא קא מהדר דאפילו בשני שיטין דקאמר יתפור דוקא בגידין וגררין בכלל, אבל בגרדין אפילו בשני שיטין לא יתפור. זה נראה ברור בביאור דבריו ז\"ל.", + "ומעתה מיושב היטב דעת ספר התרומה והרא\"ש ז\"ל, דאינהו סברי כנוסחת הספרים דגרסי הני מילי בגידין אבל בגררין לית לן בה, ולפי נוסחא זו גידין וגרדין כי הדדי נינהו, דבשני שיטין יתפור כאמור ואי קשיא גרדין כיון דלאו מידי דבר אכילה הוא נמי לא איכפת לן, וכמו שנתבאר לעיל (אות יב) דבדבר דלא איצטריך לא מיפסל ביה מה שאינו מן המותר בפיך, מצד דלאו מידי דבר אכילה הוא, ומהתימא על מרן הקדוש ז\"ל שהוא גופיה ז\"ל מייתי ליה לדברי העיטור הנ\"ל בספרו הקדוש לטור או\"ח (סימן לב) כמו שהבאתי לעיל (אות יא). וא\"כ למה התמיה על ספר התרומה והרא\"ש ז\"ל, והגם שהעיטור מסכים לגירסא שלפנינו. אבל עכ\"פ אין לתמוה כל כך אי אינהו ז\"ל הוי להו אידך נוסחא אבל בגררין לית לן בה. הן אמת שהרא\"ש בהל' ספר תורה מפורש להדיא שגורס אבל בגרדין לא, מיהו ידוע שאין להקשות סתירה מדברי הרא\"ש ז\"ל בתשובה לפסקיו, דאפשר בפסקיו הדר ביה וסובר למיגרס כגירסא שלפנינו. ונראה שזהו באמת טעם פסיקתא של רבינו יעקב שהביא הספר התרומות (שם) שכתב כשתופר קרע של היריעה עצמה צריך לתפור מבחוץ גם שמא בגידין יעו\"ש דמסתפק על איזה מהנוסחאות לסמוך:", + "ובזה נראה לפרש הסוגיא דמכות (יא.) אמר רב חזינן לתפילין דבי חביבי דתפירי בכיתנא ולית הילכתא כוותייה, וכבר עמדנו בזה לעיל (שם) דדבר תימא הוא, לומר שרבי חייא פליג על הלכה למשה מסיני בירושלמי וש\"ס ותופרן בגידין, וביארנו (שם) דבגידין לאו מלשון ההלכה היא יעו\"ש. וכעת כפי מה שנתבאר כאן, יש לומר דבאמת מלשון ההלכה הוא, אלא דההלכה לאו למעוטי ולאפסולי שאר מילי, אלא לרבויי ולאכשורי גידין אתא, ולאפוקי מאידך הלמ\"מ שיהו כותבין בעורות, ומינה דגם הבתים צריכים להיות מעור דוקא דאין קושרין אותן אלא במינם כאמור, וסד\"א דהתפירה נמי צריך להיות מעור דוקא ולא מדבר אחר, דכשם שאם עשה הבתים עצמן מגידין ועצמות פסולות, כך אם תופרן אפילו בגידין פסולות, מהאי טעמא שהכל הולך אחר המעמיד, קמ\"ל הלמ\"מ להכשיר תפירה אפילו בגידין, אע\"ג דלאו עור הוא, וממילא מצד ההלכה בכיתנא נמי שפיר דמי, כיון דלא בעינן עור דוקא בתפירה ורק משום מן המותר בפיך, וקסבר רבי חייא דגם מידי דלאו בר אכילה כיון שאין בו איסור, בכלל מן המותר בפיך הוא, ולית הלכתא כוותיה, דגם מידי דלאו בר אכילה אימעוט ממן המותר בפיך, כן נראה נכון בעזרת הש\"י:", + "ואדאתאן עלה, עכ\"פ זכינו לדין שבענין זה הכל הולך אחר המעמיד, וא\"כ אם העמיד עור הבתים על ידי סיד מבפנים ודאי פסולים כמו סנדל התפור בפשתן, שהכל הולך אחר המעמיד ואין כאן בתים של עור כלל, ודוקא בתפירה הוא דאיכא הלמ\"מ להכשיר אע\"ג דלאו עור, אבל שאר מעמיד ודאי פוסל כשהמעמיד לאו עור הוא כנ\"ל:", + "אמנם מה שהוצרכנו במאמרנו (שם) לדון בפסול הבתים אשר חדשים מקרוב באו, מטעם דלא הוי מן המותר בפיך, לא נצרכה אלא כשציפוי הסיד שמבפנים הוא ציפוי שאינו עומד בפני עצמו, וגם אינו מעמיד עור הבתים, ולא נצרך אלא להעדפה בעלמא לחיזוק יותר, דאז מטעם דלאו עור הוא לא הוי איכפת לן, שהרי אינו מעמיד את הבתים דיהיה שייך למימר הכל הולך אחר המעמיד, וכיון שהציפוי ציפוי שאינו עומד בפני עצמו הוא, מיבטל בטיל לגבי עור הבתים ולא מיפסל להו, דמה דלאו עור הוא, נהי שאינו גורם בהכשר הבתים, מיהו פוסל ג\"כ לא מיפסל להו, לזה הוצרכנו לדון בפסול הבתים מטעם דהסיד לא הוי ממן המותר בפיך, כיון דלאו ממידי דבר אכילה הוא, ומה דלא הוי מן המותר בפיך גורם פסול בהבתים. ומשום כהאי גוונא הוצרכו באמת רש\"י ור\"ן ז\"ל למיהב טעמא בפסול דציפן זהב, משום דלא הוי מן המותר בפיך. ועפ\"ז יש לנו בעזהש\"י דרך מרווח מאד בסתירת פירושי רש\"י ז\"ל ממס' מגילה (כג:) למס' סנהדרין (מח:) ומנחות (מב:) מרווח יותר ממה שביארנו במאמרנו (שם) אלא שלקצר אנו צריכין, שאם נבוא לכתוב הכל יתארך הענין, ואין אנו מספיקין, ולא כתבנו רק להעיר לב המעיין, תן לחכם ויחכם עוד:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' מט) לתרץ קושית הנוב\"י מפיל קשור דכשר לדופן סוכה, משום דגלי קרא דפסולת גורן ויקב דלאו מידי דבר אכילה כשר לסוכה, שמע מינה דלא קפיד קרא בסוכה שיהיה מן המותר בפיך, שהרי היכא דבעינן מן המותר בפיך אימעט נמי מה דלאו ממידי דבר אכילה הוא ע\"כ:", + "השיבו על זה וכתבו שהדברים מתמיהים את עין הרואה, דהרי ממקום שבאת תפילין עצמן ג\"כ הלמ\"מ הוא שבא מן העור דלאו מידי דבר אכילה הוא, ומ\"מ חזינן שקפיד בהו הכתוב שיהיה מן המותר בפיך מעור בהמה טהורה דוקא ולא מדבר אחר, דבעינן ממין המותר בפיך, כמש\"כ התוס' במס' שבת (קח. ד\"ה איזה) א\"כ דופן סוכה נמי כה\"ג נימא דדוקא מפסולת גורן ויקב שבא ממן המותר בפיך אף שהם עצמן אינם ראויין לאכילה, מ\"מ לא גרע משערות ועור שבמצות תפילין שבכלל מותר בפיך הם, משום שבאים מדבר המותר בפיך, וממילא איתמעט דברים שאינם באים כלל מדבר המותר בפיך, כגון מתכות ובהמות טמאות שיהיו פסולים לדפנות סוכה ע\"כ:", + "ואנו תמיהין, למה נסתבכו בזה, מאי ענין פסולת גורן ויקב לגבי עורות, עור ודאי מידי דבר אכילה הוא בעצמו, כגון עור העוף ודבהמה וחיה נמי עור הראש של עגל הרך ועור בית הפרסות ועור בית הבושת ועור השליל ועור של תחת האליה דכבשר חשיבי במס' חולין (קכב.) ואפילו שאר העורות שאינן כבשר לענין טומאת נבלות, אבל לענין טומאת אוכלין באין לכלל אוכל על ידי שליקה, כדאיתא במס' עירובין (כח:) חולין (עז:) אבל פסולת גורן ויקב ודאי סתמן לאו מידי דבר אכילה נינהו בעצמן כלל:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' נ) ובאמת נראה מפורש כסברת רש\"י ז\"ל דמותר אינו נקרא אלא דבר שיש בו איסור והיתר, מלשון הש\"ס במס' שבת (קח.) דשאל ליה קרנא לרב מניין שאין כותבין תפילין אלא על עור בהמה טהורה בלבד, אמר ליה דכתיב (שמות י) למען תהיה תורת ה' בפיך מן המותר בפיך יעו\"ש, ומדדייק מינה דרק על עור בהמה טהורה כתבינן, ולא אמר דבא להוציא רק עור בהמה טמאה, אבל על הנייר דג\"כ אין בו איסור אכתי מנין דלא כתבינן, שמע מינה דבדרשא זו אימעוט נמי נייר דלא כתבינן, והיינו דמותר בפיך לא שייך לומר אלא בדבר שיש בו איסור והיתר, אבל בדבר שאינו בר מינא דאכילה כלל לא שייך כלל לקרותו מותר כו':", + "העירו עלן, אדדייקית מלישנא דמימרא דקרנא ורב, דייק לאידך גיסא מלישנא דברייתא, דמייתי (שם) בתר הכי, וזו שאילה שאל בייתוסי אחד את רבי יהושע הגרסי מניין שאין כותבין תפילין על עור בהמה טמאה דכתיב למען תהיה תורת ה' בפיך מדבר המותר בפיך, אלמא משמע להדיא מסידור לשון חז\"ל דמהא דכתיב למען תהיה תורת ה' בפיך לא ילפינן אלא רק דלא כתבינן על עור בהמה טמאה, והיינו דהא דלא כתבינן אנייר ידעינן מהלמ\"מ שיהיו כותבין על עורות ע\"כ:", + "ואנו תמיהין על מי שהעיר כן אם יש לו מוח בקדקדו, דאטו לישנא דברייתא הוא דנידוק מינה, הא לישנא דביתוסי הוא דהברייתא מייתי ליה, וכי אנן אלישנא דביתוסי ניקו ונסמוך, ודאי עדיפא לן למידק מלישנא דאמוראי קרנא ורב, ומה שהעיר דלנייר לא צריכנא, לילף ממיעוטא דקרא דהא הלמ\"מ הוא, נמי לא קשיא מידי, וכמו שנתבאר במאמרנו שפוני טמוני חול עמ' ח, דכל מה שהוא מהלכה איבעי לן לאשכוחי ליה ג\"כ סמך מקראי יעו\"ש ולהכי שאלו מניין:", + "שוב מצאתי בחידושי חתם סופר למס' שבת שיצא לאור זה זמן לא כביר, כמו שנה אחר הדפסת מאמרינו פתיל תכלת, שהעמיס סברתינו זו דמידי דלאו בר אכילה אימעוט ממן המותר בפיך בדברי התוספות במס' שבת (עט: ד\"ה תפילין אגויל מי כתבינן) יעו\"ש שדבריו מוכרחין שכך הוא שיטת התוס' ושבח ותהלה להשי\"ת שכוונתי לסברת התוס' ז\"ל כפי מה שביאר כוונתם החתם סופר ז\"ל:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' נ\"א) לתרץ הקושיא היאך הוכשר דם חלזון לתכלת שבציצית הא לא הוי מן המותר בפיך, וכתבנו לתרץ דלפי מה שנתבאר שהחלזון הוא מין דג, נהי שהוא טמא אכן דמו מותר מדאורייתא, דכל דם דגים טמאים, נראה שאין בו איסור מדאורייתא, דהרי איסור דם ליכא אלא בבהמה וחיה ועוף, כדאיתא בכריתות (כ: ושם) אבל דם שרצים ודגים וחגבים אין בהם איסור דם אלא דשרצים דמן כבשרן והתרו בו משום שרץ לוקה, כדאיתא (שם) ואפילו בשאר שרצים שאינם משמונה שרצים כדאיתא (כריתות ד:) אבל דם דגים וחגבים לא מצינו בהו איסור דאורייתא, זולת מה שכתב הרמב\"ם ז\"ל בהל' מאכלות אסורות (פ\"ו ה\"א) ודם דגים וחגבים טמאים אסור, משום שהוא תמצית גופן כחלב בהמה טמאה ע\"כ יעו\"ש, והנה גם בחלב בהמה טמאה כתב הרמב\"ם ז\"ל (שם פ\"ג ה\"ו) שאין לוקין על אכילתו, אלא דשם אסור מדאורייתא ורק דהוי כמו חצי שיעור יעו\"ש, אבל דם חגבים ודגים טמאים נראה דאין אסור אלא מדרבנן, דלא עדיף מצירן דאינו אסור אלא מדרבנן, כדאיתא בתוס' במס' בכורות (ו: ד\"ה לאסור) ובמס' חולין (צט: ד\"ה שאני) וברא\"ש מס' ע\"ז (פ\"ב סי' לה), וכן פסק להלכה בש\"ע יו\"ד (סי' פ\"ג סעיף ה) כו' והיינו דחלב בהמה טמאה איתרבי מהטמאין ומגמל גמל לרבנן או מאת הגמל לרבי שמעון כדאיתא במס' בכורות (שם) אבל בדגים וחגבים טמאים ליכא קרא, להכי צירן ודמן בכלל שרי מדאורייתא כו' ע\"כ:", + "בזה זקפו כולהו לקועייהו עלן כחויא, וכתבו שהיה בהעלם עינינו לשון הלחם משנה (שם פ\"ו ה\"א), שאחר שפלפל (שם) בלשון הרמב\"ם שכתב לפיכך דם דגים וחגבים טהורים מותר ואפילו כנסו בכלי ושתהו מותר, ובמה שביאר על זה הרב המגיד ז\"ל סיים וא\"ת לדעת רבינו דם דגים אין חייבין עליו דקתני במתניתין (כריתות כא.) במאי איירי אי בטהורים היכי קתני אין חייבין דמשמע דאיסורא מיהא איכא, הא לדעת רבינו מותר בכל גוונא בין כנסו בין לא כנסו, וי\"ל דאיירי בטמאים ומאי דקאמר אין חייבין עליו משום דם אבל משום לאו דטמאים חייב דהוי תמצית שבגופן ע\"כ, הרי מבואר מלשונו ז\"ל להדיא דדם דגים טמאים אסור מדאורייתא וכדמוכח לשון אבל משום לאו דטמאים חייב, והנה באמת מלשון הלח\"מ לא מוכח מידי, דהרי בלאו הכי לא בא לשונו ז\"ל בלשון מדוקדק דהרי לשון אבל משום לאו דטמאים חייב משמע דאיכא לאו ומלקות, והא ודאי אינו, דהרי להדיא הרב אינו אומר כן ועל כרחך לומר דאיסור לאו ומלקות קאמר, אמור נמי דאיסור לאו ומלקות מדבריהם קאמר ואשכחן טובא כה\"ג בלשון הש\"ס והפוסקים ז\"ל:", + "אלא שאנו תמיהין, לפי הבנתם שהבינו בדברינו שכתבו זאת לדבר פשוט ומוסכם מכבר, שדם דגים טמאים אינו אסור אלא מדרבנן, טפי הוי להו לאתמוהי עלן מלשון הרדב\"ז ז\"ל (סי' מו) ובדפוס ווארשא (חלק רביעי סי' אלף קיט) ומלשון הפר\"ח יו\"ד (סי' סו סעי\"ק יד) ופרי מגדים יו\"ד (סו\"ס פה) שמבואר להדיא מדבריהם ז\"ל דאיסור דם דגים וחגבים טמאים הוא איסור תורה:", + "אולם באמת אנו תמיהין על הבנתם, הרי באמת לא כתבנו זאת לדבר פשוט אלא בלשון נראה שאין בו איסור דאורייתא, והיינו דאנן בעניותין חדשנו זאת לומר שאינו אסור אלא מדרבנן, והכי איתחזי לן מאחר דלא אשכחן בשום דוכתא בש\"ס איסור דם דגים וחגבים טמאים להדיא, זולת מה שכתב הרמב\"ם ז\"ל ודם דגים וחגבים טמאים אסור משום שהוא תמצית גופן כחלב בהמה טמאה, ומקורו מהאי דמס' כריתות (כא:) אמר רב יהודה אמר רב דם שרצים לוקין עליו בכזית, ומסיק התרו בו, משום שרץ לוקה משום דם אינו לוקה, אמר רב דם דגים שכינסו אסור כו', וסובר הרמב\"ם ז\"ל דלפי מה דמסיק כי קאמר רב אסור דלית ביה קשקשים איירי רב בדגים טמאים, וכלפי דאמר בדם שרצים דלוקה בהתרו בו משום שרץ קאמר, דבדם דגים טמאים רק אסור אבל אינו לוקה, ומלשון זה משמע איסורא בעלמא מדרבנן, דאי אסור מדאורייתא קאמר, הכי הוי ליה למימר דם דגים שכינסו אינו לוקה ושפיר הוי משמע מלקי הוא דלא לקי הא איסורא אסור מדאורייתא, והוה ניחא טפי לישנא דכינסו דלרבותא דאינו לוקה נקטיה, ומדלא קאמר הכי אלא קאמר דם דגים שכינסו אסור, משמע איסורא בעלמא מדרבנן, והגם דהרמב\"ם ז\"ל אסברא לה מיסבר בטעם איסורא דדם דגים וחגבים טמאים משום שהוא תמצית גופן כחלב בהמה טמאה, והיינו מכללא דכל היוצא מן הטמא טמא, וכמו שביאר הרא\"ה ז\"ל בספר החינוך וז\"ל: משום שהוא כתמצית גופן כחלב בהמה טמאה שאסור מהכלל שבידינו כל היוצא מן הטמא טמא כו' יעו\"ש, על כרחך דלאו מדאורייתא ממש מכללא דכל היוצא מן הטמא טמא קאמר דא\"כ צירן נמי ליתסר מדאורייתא, לא מיבעיא להפוסקים דפסקי לאסור כל מי רגלי בהמה טמאה, אלא אפילו לשיטת הרמב\"ם ז\"ל דכל מי רגלי בהמה טמאה אפילו חמור שרי, היינו משום דהוי פגום והוי כפירשא בעלמא כמבואר בדבריו ז\"ל בפ\"ד מהל' מאכלות אסורות יעו\"ש, אבל אי לא הוי כפירשא הוי אסורי אפילו מי רגלי סוסים וגמלים אע\"ג דמיא עול מיא נפיק, וכבר ביאר באורך הפרי תואר ז\"ל סוגיא דבכורות (דף ו.) אליביה, וגם אנו בעניותין הארכנו בביאור הסוגיא אליביה דהרמב\"ם ז\"ל ולא עת האסף פה, וא\"כ אי כללא דכל היוצא מן הטמא בדגים וחגבים נמי איתמר הוי לן למיתסר ציר דגים וחגבים מדאורייתא, ולהדיא פוסק הרמב\"ם ז\"ל (הל' מאכלות אסורות פ\"ג הכ\"ב) דציר חגבים טמאים שרי מפני שאין בהם אלא לחלוחית, עיין פר\"ח (יו\"ד סוס\"י פ\"ה) וציר דגים טמאים נמי דאוסר מבואר מדברי הפוסקים ז\"ל דאינו אלא מדרבנן, אלא ודאי קושטא קאי דהך כללא דכל היוצא מן הטמא טמא, לא איתסר בדגים וחגבים טמאים מטעמא שביארנו במאמרנו כנ\"ל, ועל כרחך מה דאסבר לה הרמב\"ם ז\"ל משום שהוא תמצית גופן כחלב בהמה, היינו לומר שעל זה סמכו חכמים ואסרו דם דגים וחגבים טמאים כיון דמצינו דוגמת איסור זה בתורה בחלב בהמה טמאה, מיהו לא אסרו אלא בדם דגים וחגבים או ציר דגים דסמיכי ויש בהם ממשות קצת, אבל ציר חגבים טמאים שאין בו שום ממשות אלא לחלוחית בעלמא לא אסרו, ובאמת אנו תמיהין דכולהו בתר דידן קמהדרי, הרי בעיקר הדבר כבר קדמנו מרן הגאון מור\"י מליסא ז\"ל אשר קטנו עבה ממתנינו בספרו הבהיר חות דעת (סי' פ\"ג סק\"א) יעו\"ש:", + "וקצת ראיה לזה דאיסור דם דגים וחגבים טמאים להרמב\"ם ז\"ל אינו מדאורייתא מכללא דכל היוצא מן הטמא טמא אלא מדרבנן, מדלא נקטיה הרמב\"ם ז\"ל (הל' מאכלות אסורות רפ\"ג) בהעתיקו דין זה דכל היוצא מן הטמא טמא, וז\"ל: כל מאכל היוצא ממין מן המינים האסורין שלוקין על אכילתן הרי אותו המאכל אסור באכילה מן התורה, כגון חלב בהמה וחיה הטמאים וביצי עוף ודג הטמאים, שנאמר ואת בת היענה זו ביצתה והוא הדין לכל האסור כיענה ולכל הדברים הדומין לביצה ע\"כ, והוי ליה למינקט כגון חלב בהמה וחיה הטמאים ודם חגבים ודגים טמאין וביצי עוף ודג הטמאים כו', ומדלא נקיט הכי, נראה משום דבקושטא דם דגים וחגבים טמאים אין איסורן מדאורייתא כמו שנתבאר, דכללא דכל היוצא מן הטמא טמא לא איתמר בדגים וחגבים טמאין, וא\"ת, א\"כ ביצי דג טמא דקא חשיב לה דאסור מן התורה, אמאי, הא הך כללא דכל היוצא מן הטמא טמא לא איתמר בדגים וחגבים טמאין כדאמרן. ויש לומר דשאני ביצת הטמאים, דבקושטא לאו משום כללא דכל היוצא מן הטמא טמא קאתינן עלה, אלא מצד הסברא כבשרו ואבר מאבריו הוא חשוב, וכדבקושטא האוכל ביצי דגים טמאים הנמצאים במעיהם לוקה מן התורה וכן בביצי עוף טמא, וכדפסק הרמב\"ם ז\"ל (שם ה\"ז) יעו\"ש, וא\"כ כי פירשו ממעיהם נמי, מצד הסברא דינא הוא דליתסר ואפילו ללקות עליהם, ולא היינו צריכין כלל קרא דבת היענה למיסר ביצת הטמאים, אלא משום דסד\"א ביצה טהורה דשרי רחמנא חדוש הוא, דהוי לן למיסר משום אבר מן החי, וביצה טמאה נמי תשתרי קמ\"ל ואת בת היענה לאוקמינהו לביצת הטמאים אסברא דליתסר משום דכאבר מאבריה הוא חשוב, מיהו מילקי לא לקי, כיון דמכח ריבויי דקרא הוא דמוקמינן להו אסברא דליתסר, וכל דלא אתי אלא מריבויי לא לקי וכמו שביאר הרב המגיד ז\"ל יעו\"ש, והיינו דוקא ביצי דג טמא אבל דם דגים וחגבים דאין לנו לאסור אלא מכללא דכל היוצא מן הטמא טמא, והאי כללא לא איתמר בדגים וחגבים כדאמרן, ובקושטא אינו אסור מדאורייתא, ולהכי לא העתיק הרמב\"ם ז\"ל דם דגים וחגבים טמאים בהאי כללא, ובזה יש ג\"כ ליישב מה שיש להעיר עלן מלשון התוס' במס' בכורות (ז: ד\"ה רוב) יעו\"ש:", + "הן אמת, דלכאורה יש לפקפק קצת על הטעם שביארנו במאמרנו, דלפי שבדגים וחגבים טמאין ליכא קרא לרבויי צירן כמו בחלב בהמה טמאה להכי צירן ודמן בכלל שרי מדאורייתא, ולכאורה תינח דגים טמאים דשרץ המים נינהו דכתיב בהו לאו מפורש ולא כתיב בהו ריבויי לאסור דמן וצירן, יש לומר דשרי מדאורייתא, והגם דבתורת כהנים (פ' שמיני) דריש שרץ הארץ אל תשקצו את נפשותיכם בכל השרץ השורץ שבזה כלל כל שכתבו התוס' ז\"ל במס' בכורות (ו: ד\"ה לאסור) יעו\"ש, אבל חגבים טמאים הרי לא כתיב בהו לאו מפורש, ורק שנכללו במה שסיים קרא גבי שרץ הארץ, אל תשקצו את נפשותיכם בכל השרץ השורץ, שבזה כלל כל השרצים, וכמו שביאר הר\"א ממיץ ז\"ל בספר יראים (עמוד מאכלות סי' קלג) יעו\"ש, א\"כ בכלל שרצים חשובי דאתרבי בהו לאסור צירן מקרא דהטמאים, ועל כרחך לומר דהא דפסק הרמב\"ם ז\"ל דציר חגבים טמאין, שרי היינו משום שאין בהם מתמצית גופן כלל, ואינו אלא לחלוחית מים בעלמא, ובאמת כללא דכל היוצא מן הטמא טמא אינו אלא במידי דהוא מתמצית גופן, אבל מה שאינו מתמצית גופן אינו אסור מהאי כללא, והא דהוצרך הרמב\"ם ז\"ל לומר בטעם היתר מי רגלי בהמה טמאה משום דהוי פירשא, לא הוצרך לטעם זה אלא משום מי רגלי חמור דעכירי ודמו לחלב, אבל מי רגלי סוסים וגמלים בלאו הכי שרי, כיון דמיא עול מיא נפיק, ולפי זה בקושטא דם חגבים טמאים אסירי מדאורייתא מרבויי דהטמאים כיון שהוא תמצית גופן, וממילא דם דגים טמאים נמי דאוסר הרמב\"ם ז\"ל על כרחך לומר דמדאורייתא קאמר, מדכייל הרמב\"ם ז\"ל דם דגים טמאים בהדי דם חגבים טמאים, וכיון דדם חגבים טמאים הוא דאורייתא כמו שנתבאר, דם דגים טמאים נמי מדאורייתא קאמר, ובקושטא ציר דגים טמאים נמי דאוסר הרמב\"ם ז\"ל ג\"כ מדאוריתא קאמר, והגם דלא כתיב בהו רבויי לאסור צירן, על כרחך לומר דסובר הרמב\"ם דדרשא דתו\"כ שקץ הוא לאסור צירן דרשא גמורה היא, ודלא כמו שכתבו התוס' ז\"ל דאסמכתא בעלמא הוא, דבאמת דבר תמוה הוא מהיכי תיתי לומר כן דאסמכתא בעלמא הוא, וכבר התמרמר על זה בתשו' שאילת יעב\"ץ (ח\"ב סי' קפח) יעו\"ש, ולא עוד אלא דיש לומר דמהאי טעמא גופיה דבחגבים טמאים הוי דאורייתא מהאי טעמיה גופיה אסור דם וציר דגים טמאים מדאורייתא, שהרי גם דגים טמאים דהוא שרץ המים נכלל בלאו דאל תשקצו את נפשותיכם בכל השרץ השורץ, כדאיתא במס' מכות (טז:) אכל פוטיתא לוקה ד' והיינו משום שרץ השורץ על הארץ ג\"כ יעו\"ש, וכיון דבשרצים איתרבי כללא דכל היוצא מן הטמא טמא, מהטמאין לאסור צירן, ממילא דגים נמי בכלל, דהא איכא בהו לאו דשרץ הארץ, וכפי זה צ\"ע תורתן של הראשונים ז\"ל שמבואר בדבריהם בפשיטות דציר דגים אינו אסור אלא מדרבנן:", + "אמנם הדבר נכון מאד, דבאמת אי אפשר כלל לומר כן בשיטת הרמב\"ם ז\"ל, דבמה דנכללו שרץ המים וחגבים בלאו דאל תשקצו את נפשותיכם בכל השרץ השורץ על הארץ, איתרבאי שיהיה להם ממש דין שרץ הארץ לכל דבר, דא\"כ מילקי נמי לילקי על דם דגים וחגבים טמאין, דהא בשרצים אין דמן חלוק מבשרן כבמס' כריתות (כ:) אר\"י א\"ר דם שרצים לוקין עליו בכזית והיינו אפילו בשאר שרצים שאינם מהשמנה שרצים כבכריתות (ד:), ואין לומר דאין הכי נמי והא דאר\"י א\"ר דם דגים שכינסו אסור בטהורים מיירי כפירש\"י ז\"ל. מלבד מה דאם כן אין מקור נפתח לדברי הרמב\"ם ז\"ל כלל. עוד תקשי, דא\"כ למה סיים הרמב\"ם ז\"ל, בטעם איסור דם דגים וחגבים טמאים, משום שהוא תמצית גופן כחלב בהמה טמאה, והיינו מכללא דכל היוצא מן הטמא טמא ואין לוקין עליו כמו שביאר הרב המגיד ז\"ל יעו\"ש, תיפוק ליה דעדיף מחלב בהמה טמאה ומילקי נמי לקי, אלא ודאי דאע\"ג דנכללו שרץ המים וחגבים טמאים דלחייב עלייהו משום לאו דשרץ הארץ, מיהו לאו שרץ הארץ ממש חשיבי לגבי כל מילי:", + "מיהו באמת צריך ביאור אמאי לא חשובי באמת שרץ הארץ לכל מילי, כיון דכלל להו קרא בכלל שרץ הארץ בקרא דאל תשקצו את נפשותיכם בכל השרץ השורץ:", + "ואנהירין לעיינין בעזהש\"י, דברייתא מפורשת היא בתו\"כ (פ' שמיני פרק יב ברייתא ג') אל תשקצו את נפשותיכם בכל השרץ השורץ להביא כו' יכול לא יהא פוסלים את הגוף ת\"ל ונטמתם בם, יכול אף דמם וחלבם כיוצא בהם ת\"ל בם, בם את מטמא ואי אתה מטמא בדמם וחלבם כיוצא בהם כו' ועל כרחך לענין איסורא קאמר ולפסול גויה, דאי לטמויי הא הנך שרצים דאיירי בהאי קרא בשרם נמי לא קא מטמאי כדאמרינן התם, יכול יטמאו טומאה חמורה ת\"ל ולא תטמאו בהם, ועל כרחך דלענין איסורא ופסול גויה קאמר, וא\"כ איך ממעט דמם וחלבם, הרי בשרצים אין דמן חלוק מבשרן ולוקין על דמן בכזית. ובספר קרבן אהרן פי' וז\"ל: ואין אתה מטמא משום דמם וחלבם שהאוכלם אינו לוקה משום שרץ כדאמרינן בפ' דם שחיטה משום דם לוקה משום שרץ אינו לוקה ע\"כ, והם דברים תמוהים ומרפסין איגרא, דלהדיא אמרינן להיפוך בפ' דם שחיטה (כריתות כא:) אר\"י א\"ר דם שרצים לוקין עליו בכזית ומסיק התרו בו משום שרץ לוקה משום דם אינו לוקה יעו\"ש, ולומר דהש\"ס חולק בזה עם סתמא דתו\"כ, הא ודאי דחוק ולא ניתן להאמר כלל ומכ\"ש חלבם ודאי תמוה דלא מצינו כלל חלב חלוק מבשר בשרצים:", + "אמנם לפי האמור יצא לנו כאור נוגה, ביאור הך ברייתא, דקאי על מה דכלל בקרא זה כלהו שרצים שרץ המים וחגבים טמאים, שיהיה בהם לאו דשרץ הארץ, וקאמר יכול אף דמן וחלבן, כלומר חלב ומיץ שלהם דהיינו צירן וכאלו אמר יכול אף דמן וצירן כיוצא בהן, דכיון דנכללו שרץ המים וחגבים בכלל שרץ הארץ, יהיו חשובי ממש כשרץ הארץ לכל מילי, שלא יהא דמן חלוק מבשרן, ולאסור צירן מריבויי דהטמאים, דגבי שרצים דאיתרבי בהו כל היוצא מן הטמא טמא, ת\"ל בם, בם אתה מטמא ואי אתה מטמא בדמן וחלבן, דרק גופן ממש נכללו בהאי קרא דלחייבו עלייהו משום שרץ הארץ, אבל לא לענין דמן וחלבם, וממילא דמן וצירן דליכא בהו רבויי בגופייהו לאסור באמת משרי שרי מדאורייתא, כיון דלא נכללו לענין דמן וצירן בכלל שרץ הארץ. ובאמת מהך ברייתא נפקו להו לראשונים ז\"ל, דכתבו כולם פה אחד דציר דגים טמאים הוא מדרבנן, ודרשא דתו\"כ גבי דגים שקץ הוא לאסור צירן אסמכתא הוא, ובחנם התמרמר עליהם בתשובת שאילת יעבץ ז\"ל הנ\"ל:", + "והנה להיות כי דברינו הנ\"ל, בביאור דברינו בענין דם דגים, השבנו לקצת שואלים, והגיע לנו מהם תשובות על דברינו, וראינו שלרוב מגמתם לטעון על דברינו, לא באו על תוכן כוונתנו, ראיתי להעתיק מה ששאלו קצת בזה ולהעמידם על כוונתינו, ומזה יוקשו אל השאר, כי אחרי העיון בעין טובה, ימצאו בעזהש\"י דברינו מתוקים מדבש ונופת צופים:", + "כי על מה שכתבנו, דמלישנא דרב דם דגים שכינסו אסור, משמע איסורא בעלמא מדרבנן, דאי אסור מדאורייתא קאמר, הכי הוי ליה למימר דם דגים שכינסו אינו לוקה, ושפיר הוי משמע מלקי הוא דלא לקי הא איסורי אסור מדאורייתא כו', ומדלא קאמר הכי, אלא קאמר דם דגים שכינסו אסור, משמע איסורא בעלמא מדרבנן. על זה השיבו דדיוקא דילן לאו דיוקא הוא, דכמה פעמים מצינו בש\"ס לשון אסור ומדאורייתא קאמר. ועוד אדדייקינן מדברי רב מדלא אמר אינו לוקה, יותר יש לן לדייק ממתניתין דתנן דם דגים אין חייבין עליו, משמע דוקא אין חייבין עליו הא איסור דאורייתא איכא, וכמו שדייקו התוס' ז\"ל במתניתין כן יעו\"ש ע\"כ:", + "הנה בהא גלי דעתייהו, שלא הבינו יפה דיוקא דילן, דודאי מלשון אסור לחוד ליכא למשמע מינה מידי, ואיכא למימר דאסור מדרבנן קאמר, ואיכא למימר נמי דאסור מדאורייתא קאמר, ולזה הקדמנו דהך מימרא דרב דם דגים שכינסו אסור, מקביל לאידך מימרא דרב דאמר מקמי הכי דם שרצים לוקין עליו בכזית, דכלפי דאמר דדם שרצים לוקין עליו בכזית קאמר, אבל דם דגים שכינסו אסור, כלומר ואין לוקין עליו. וכן ביאר להדיא הפר\"ח יעו\"ש, וכיון דהך מימרא דדם דגים הוא מקביל לאידך מימרא דדם השרץ, הוי ליה למינקט דבר והפוכו כלפי דאמר בדם השרץ לוקין, הוי ליה למימר בדם דגים אין לוקין, והוי אתי שפיר טפי לשון כינסו דנקט, דלרבותיה דאינו לוקה נקטיה, והוי נמי ממש כלישנא דמתניתין דקתני אין חייבין עליו. אלא ודאי דשכל את לישניה שלא למינקט אין לוקין עליו ולשנות מלישנא דמתני' לאורויי דאינו אלא איסורא בעלמא מדרבנן. ובהא ניחא באמת מה דקשיא לכאורה בהך מימרא דרב בדם דגים, וכי רב מתניתין אתא לאשמועינן, הא מתניתין הוא דם דגים אין חייבין עליהם הא איסורא איכא, וכפי הנ\"ל ניחא דהא גופיה חדית לן רב דאינו אסור אלא מדרבנן, ואי ממתניתין הוי מצינו למימר אין חייבים עליהם הא איסורא מדאורייתא איכא, ומי שבקי קצת בצורתא דשמעתא, יודה על האמת כי דיוקא דילן הוא ברור:", + "ומה שהקשו, ועוד אדדייקינן מדברי רב, מדלא אמר אינו לוקה יותר יש לנו לדייק ממתניתין דתנן דם דגים אין חייבין עליו, משמע דוקא אין חייבין עליו הא איסורא דאורייתא איכא. אנו תמוהים, דודאי מלישנא דמתניתין דקתני אין חייבין עליו ליכא למשמע אלא הא איסורא איכא, אבל מהות האיסור אי מדאורייתא אי מדרבנן ליכא למשמע מינה מידי. תדע דהרי לדעת רש\"י ז\"ל וכל הפוסקים זולת הרמב\"ם ז\"ל מתניתין בדם דגים טהורים מיירי, וקתני אין חייבים עליו למידק הא איסורא דרבנן משום מראית עין איכא, ואיך אזלו בתר איפכא לומר בפשיטות ההיפוך מסברת כל הפוסקים ז\"ל, אין זה אלא משום שנבהלו להשיב ולא נתנו לב לעיין כלל:", + "וביותר מבהיל הוא מה שסיימו, וכמו שדייקו התוס' במתני' כן יעו\"ש. והרי באמת התוס' לא כתבו אלא הא איסורא איכא, אבל לא נחתו כלל למידק מלישנא דאין חייבין עליו הא איסורא דאורייתא איכא, דהא בקושטא שיטת התוס' ז\"ל דמתניתין וכלהו סוגיא לא מיירי אלא בדם דגים טהורים ולא אסורי אלא משום מראית העין מדרבנן יעו\"ש. ובאמת בעיקר קושית התוס' במס' כריתות (שם) דבלא רב הוי ליה למיפרך ברייתא ומתניתין אהדדי, לולא דבריהם היה אפשר לומר דמתניתין וברייתא לא קשיא אהדדי, דיש לומר דמתניתין נמי אין חייבין עליו ושרי לכתחלה קאמר, אלא איידי דתני רישא חייבין תני נמי סיפא אין חייבין, ומצינו הרבה פעמים בש\"ס דמשני כן:", + "ודע דבעיקר תירוצנו שהעלינו שדם החלזון מותר מדאורייתא כדין דם דגים טמאים שביארנו שמותר מדאורייתא, יש להעיר קצת, לפי מה שנראה פשוט וברור שהחלזון אעפ\"י שאמרו עליו וברייתו דומה לדג אבל אינו כצורת דג ממש, ולא ממשפחת דגי הים יחשב, אלא ממשפחת שרצי המים יחשב, וכמו שנראה מפורש מלשון הרמב\"ם ז\"ל בפי' המשנה במס' כלים (פי\"ב מ\"א) וזה הרמש הוא שרץ המים הנקרא חלזון ע\"כ, הרי שהרמב\"ם קראו שרץ המים, וא\"כ התינח לשיטת הראב\"ד ורמב\"ן ז\"ל דכל שבים אפילו שרצים וחיות הים בכלל דגים נינהו אם טמאים אם טהורים, ושפיר דין אחד לדמן שהוא מותר מדאורייתא, אבל לדעת הרמב\"ם בהל' מאכלות אסורות (פ\"ב הי\"ב) שכתב וז\"ל האוכל כזית משרץ המים לוקה מן התורה כו' איזהו שרץ המים אלו הבריות כו' כללו של דבר כל שאינו בצורת הדגים לא דג טמא ולא דג טהור כגון כלב המים והדלפון והצפרדע וכיוצא בהן ע\"כ ושרצים הרי דמן כבשרן ללקות עליו מן התורה. הן אמת שדברי הרמב\"ם ז\"ל בזה שכתב כללו של דבר כל שאינו בצורת הדגים כו' צריכין ביאור, כי מה דמות וצורה תערכו לדגים לומר על מין ממיני רמשי המים שיצאו מכלל גבול צורת דגים שלא יהיו נכללים בכלל דגים אלא בכלל שרץ המים, אטו כלהו דגים בחדא צורה נינהו הלא המה הרבה צורות מצורות שונות. וכפי הנראה מלשון הרמב\"ן ז\"ל בנמוקי תורה פ' שמיני ובהשגותיו לספר המצות כי גבול צורת הדגים המה השטים במים ואינם בעלי קומה להלוך על רגליהם כי אין להם רגלים. ואותן רמשי המים שהם בעלי קומה להלוך על רגליהם שיש להם רגלים. המה בכלל שרצי וחיות המים, שלשיטת הרמב\"ם ז\"ל חלוק דינם מדין הדגים. וכפי זה החילזון שאינו מבעלי רגלים בכלל הדגים יחשב. אולם מלשון הרמב\"ם ז\"ל (שם) שכתב וז\"ל אי זהו שרץ המים אלו הבריות הקטנות כמו התולעים והעלוקה שבמים כו' יעו\"ש, והרי אלו לאו בעלי רגלים נינהו ובכלל שרץ המים חשיב להו. והנראה דהתולעים והעלוקה שבמים כיון שאין בהם סימני דגים טהורים, יצאו מכלל דגים לגמרי, מחמת שמטילין ביצים, וקי\"ל במס' ע\"ז (מ.) דג טמא משריץ מבפנים. ומעתה החלזון בדקדוק קראו הרמב\"ם ז\"ל שרץ המים כיון שמטיל ביצים ואינו משריץ מבפנים כדפירש\"י ז\"ל במס' סנהדרין (צא.) יעו\"ש, וא\"כ לכאורה דמו אסור מן התורה כבשרו:", + "אמנם באמת כיון דלהראב\"ד ורמב\"ן ז\"ל כל דרי המים דין אחד להם, דין דגים אי טמאים אי טהורים, אפושי פלוגתא לא מפשינן, וגם להרמב\"ם ז\"ל הגם שמחלק בין דגים לשרצי המים לא מחלק לו אלא לענין שמות הלאוין דצריך לאתרויי ביה משום שרץ המים ולא משום דג טמא, וכן נמי לענין שאינו ניתר בסימני סנפיר וקשקשת אבל מהות איסורם אחד הוא, וכשם שדם דגים טמאין מותרים מדאורייתא, וכמו שביארנו משום שאין בהם יתורא לרבות לאסור דמן, הכי נמי כולהו שרץ המים דמן מותר מן התורה, ובפרט לפי דרשא דתו\"כ בם בם את מטמא ואי אתה מטמא בדמם וחלבם, וכמו שביארנו והרי לאו דשרץ המים מכללא דהאי והרי לאו דשרץ המים מכללא דהאי קרא הוא להרמב\"ם ז\"ל, וכתיב בם למעט דמם כמו שנתבאר:", + "ולאשר אנו רואים כי ת\"ל מחטטים אחרי דברינו, ראינו נחוץ לבאר קצת דברינו, הגם שאינו נחוץ לענין המאמר שאנו עסוקים בו, כי מה שכתבנו וגם להרמב\"ם ז\"ל הגם שמחלק בין דגים לשרצי המים לא מחלק להו אלא לענין כו' וכן נמי לענין שאינו ניתר בסנפיר וקשקשת כו', לכאורה אינו מובן, לפי מה שנתבאר גבול ההבדל שבין דגים לשרץ המים הוא במה שמטיל ביצים, והא תינח בין דגים טמאים לשרץ המים שדג טמא משריץ מבפנים ושרץ המים מטיל ביצים, אבל כשיש לו סנפיר וקשקשת במה יוצא מכלל דג טהור, עד שנימא שאינו מועיל בו סימני סנפיר וקשקשת לטהרו, אי משום שמטיל ביצים הרי דג טהור מטיל ביצים באמת:", + "אמנם הדבר נכון מאד, דודאי גבול ההבדל שבין דג טמא לשרץ המים סגי במה שזה משריץ מבפנים וזה מטיל ביצים, אכן גבול ההבדל להוציא מכלל דגים טהורים שלא יועיל בו סימני סנפיר וקשקשת בקושטא הוא בגוף צורתו וכמו שנתבאר מתורתו של הרמב\"ן ז\"ל, דכל שהם בעלי קומה שיש להם רגלים להלך בהם בכלל שרץ המים נינהו, ולא מועיל בהו סימני סנפיר וקשקשת. ובזה מדוקדק מאד לשונו של הרמב\"ם ז\"ל (שם) שכתב וז\"ל: האוכל כזית משרץ המים לוקה מן התורה שנאמר אל תשקצו את נפשותיכם בכל השרץ השורץ וכו' הרי כלל בלאו זה שרץ הארץ ושרץ העוף ושרץ המים. איזהו שרץ המים, אלו הבריות הקטנות כמו התולעים והעלוקה שבמים והבריות הגדולות ביתר שהן חיות הים, כללו של דבר כל שאינו בצורת הדגים לא דג טמא ולא דג טהור כגון כלב המים והדלפון והצפרדע וכיוצא בהן עכ\"ל. ולכאורה אריכות לשונו אינו מובן, דפרט באיזהו שרץ המים התולעים ועלוקה בכללו של דבר פרט כלב המים והדלפון והצפרדע, ובקיצור הוי ליה למיכתב איזהו שרץ המים אלו שאינן בצורת הדגים, הבריות הקטנות כמו התולעים והעלוקה שבמים, והבריות הגדולות ביותר, כגון כלב המים והדלפון והצפרדע וכיוצא בהן שהן חיות הים. אכן לפי מה שנתבאר ניחא, דתרתי קאמר הרמב\"ם ז\"ל ולא מצי למיכללינהו כחדא, דתחלה קאמר איזהו שרץ המים שצריך להתרות בו משום שרץ המים ולא משום דג טמא, אלו הבריות הקטנות כמו התולעים והעלוקה שבמים, והבריות הגדולות ביותר שהן חיות הים. מיהו בזה לא מפיק להו אלא מכלל דגים טמאים, אבל לא מפיק להו מכלל דגים טהורים, לומר שלא יועיל בהו סימני סנפיר וקשקשת, דכשיש בהם סנפיר וקשקשת אין שום גבול הבדל שיבדיל בינם לבין דגים טהורים, שהרי דגים טהורים נמי מטילי ביצים נינהו, להכי הדר וכתב ועל בריות הגדולות ביתר שהן חיות הים קאי וקאמר כללו של דבר כל שאינו בצורת דגים, היינו מה שגבול ההבדל בינו לבין דגים הוא בגוף צורתו שהוא מבעלי קומה שיש לו רגלים, לא הוי דג טמא וצריך לאתרויי ביה משום שרץ המים ולא הוי דג טהור ואינו מועיל בו סימני סנפיר וקשקשת, ובזה פרט, כגון כלב המים והדלפון והצפרדע וכיוצא בהן שהן בעלי קומה ויש להם רגלים. כן נראה ברור ביאור לשונו הקדוש של הרמב\"ם ז\"ל, ובעיקר מחלוקתן של הראב\"ד והרמב\"ן ז\"ל והרמב\"ם ז\"ל בזה, נתבאר אצלינו בחידושינו לספר המצות ואין מקומו כאן:\n" + ], + [ + "עוד העירו על עיקר דברינו בזה ובמאמרינו פתיל תכלת, דלהכי דם דגים וחגבים טמאים שרי מדאורייתא, כיון דלית בהו רבויי דקרא לאסור, כמו בחלב בהמה טמאה דאיתרבי מהטמאין ומגמל הגמל כו' יעו\"ש, והעירו על זה הלא גם בחלב טמאה מקשה הש\"ס במס' בכורות (ו:) למה לי קרא מ\"ש מרוטבן וקיפה שלהן ומשני סד\"א הואיל כו' יעו\"ש, ומשום הכי צריך קרא, אבל דם דגים וחגבים טמאין כיון שהיא תמצית גופן כמ\"ש הרמב\"ם ז\"ל פשיטא דהיא בכלל רוטבן וקיפה שלהן דאסור מן התורה, ולא איצטריך לזה שום קרא אחריני ע\"כ והאריכו בזה, ואנו תמיהין בזה כי נבהלו להשיב ולא עיינו יפה ונשמט להו צירן מלשון הסוגיא, דזה לשון הש\"ס (שם) אמר ליה רב אחא בריה דרבא לרב אשי, אלא מעתה טעמא דרבנן מגמל גמל ורבי שמעון מאת הגמל, הא לאו הכי הוה אמינא חלב דבהמה הטמאה שרי, מאי שנא מהא דתניא הטמאין לאסור צירן ורוטבן וקיפה שלהן כו' וכבר כתבו התוס' (שם ד\"ה רוטב) דקרא לאו לרוטבן וקיפה שלהן אתא אלא לצירן אתא יעו\"ש, ועיקר הקושיא הוא מ\"ש מצירן דכיון דאיתרבי ציר, ממילא חלב נמי צריך להיות אסור יעו\"ש בתוס' (ד\"ה לאסור), וממילא בדגים וחגבים דבקושטא צירן שרי מדאורייתא וכמו שכתבו התוס' (שם) דדרשה דתו\"כ שקץ הוא לכם גבי דגים אסמכתא בעלמא הוא יעו\"ש, מנא לן בלא קרא לאסור דמן:", + "מיהו בעיקר דבר זה שנתבאר בדברי התוס' ז\"ל בכמה דוכתי בפשיטות דציר דגים וחגבים טמאין שרי מדאורייתא, יש בזה סתירה לכאורה מדברי התוס' במס' ע\"ז (מ.) דאברייתא איזו היא טרית שאינה טרופה כל שראש ושדרה ניכר, איתמר רב הונא אמר עד שיהא ראש ושדרה ניכר, רב נחמן אמר או ראש או שדרה כו' אמר רב יהודה משמיה דעולא מחלוקת לטבל בצירן אבל בגופן דברי הכל אסור עד שיהא ראש ושדרה ניכר, וכתבו התוס' (שם ד\"ה מחלוקת) וא\"ת והא צירן נמי איסור דאורייתא כדאמרינן (חולין דף קיב) הטמאין לרבות צירן ורוטבן, וי\"ל דודאי דאורייתא צירן אסור מיהו צירן בטל ברוב וגופן לא בטל דבריה לא בטילה יעו\"ש. הרי להדיא מבואר מדבריהם ז\"ל דצירן אסור מדאורייתא, וכבר נשאלנו בזה והשבנו לחלק בין צירן היוצא מעצמו, לבין צירן היוצא על ידי כתישה וסחיטה, דהא דאמרנו דציר דגים וחגבים שרי מדאורייתא, היינו בציר היוצא מעצמו, דאע\"ג דתמצית גופן הוא, מ\"מ כיון שיוצא מעצמו לא הוי גופן ממש אלא כזיעה בעלמא, וצריך קרא לרבויי, ובדגים וחגבים דליכא קרא שרי מדאורייתא, וכדאשכחן כהאי גוונא לענין ברכה במס' ברכות (לח.) האי דובשא דתמרי מברכין עליו שהכל מ\"ט זיעה בעלמא היא, והא ודאי דובשא דתמרי הוי תמצית גוף התמרים כמו שציר דגים הוי תמצית גופן, מ\"מ כיון שיוצא מעצמו לאו ממשן הוי אלא זיעה בעלמא, ומברכין עליו שהכל, ושאני טרימא דאע\"ג שהוא מעוך וכתוש מברך עליו בורא פרי העץ משום דממשן של התמרים הוא יעו\"ש, והכי נמי ציר דגים היוצא מעצמו לא חשיב אלא זיעה בעלמא ושרי מדאורייתא, והא דכתבו התוס' במסכת ע\"ז דציר דגים אסור מדאורייתא, היינו בצירן היוצא על ידי כתישה וסחיטה (גיפרעסט בל\"א) דהוי גופן ממש כמו רוטבן וקיפה, ועיין רא\"ש במסכת ברכות (שם), שוב מצאתי שגם הרב כנסת הגדולה ופרי מגדים כתבו לחלק כן:", + "והנה שואל אחד חוזר ושאל על זה, דמ\"מ קשה מנא להו להתוס' במסכת ע\"ז להקשות בפשיטות וא\"ת והא צירן נמי איסור דאורייתא, אימא בכאן נמי הפי' של צירן כמו בכל מקום לציר בעלמא דהוא מדרבנן ושפיר מקילין בה ע\"כ. ואנו לא השבנו לו על זה כי גלי אנפשיה דלא ידע מה דקא מחוי ליה במחוג ואינו ראוי למיעל קמי רבנן, שהדבר פשוט שאם היה מעיין בהסוגיא לא היה שואל כן, שהרי הסוגיא אטרית שאינה טרופה קאי, שאין אנו יודעין אם מדגים טהורים הוא, אם מדגים טמאים, וכמו כן אין אנו יודעים בהציר אם הוא ציר היוצא מעצמו או ע\"י כתישה וסחיטה, ואנן מספקינן ליה בציר כתישה וסחיטה שאסור בדאורייתא ושפיר הקשו התוס' ז\"ל:", + "ולכשתשתכל תמצא דברינו מוכרחים בדברי התוס' ז\"ל דבאמת דברי התוס' ז\"ל קשין להולמן במה שכתבו וי\"ל דודאי דאורייתא צירן אסור מיהו צירן בטל ברוב, מה כוונתם בזה אי כוונתם דאפילו מדרבנן בטל ברוב ושרי, א\"כ למה לי סימן כלל, ועל כרחך כוונתם דרק מדאורייתא בטל ברוב אבל מדרבנן מיהו אסור, אלא דלגבי איסור דרבנן סגי סימן אחד, א\"כ מאי סיימו וגופן לא בטל דבריה לא בטילה, הרי הא דבריה לא בטילה הוא רק מדרבנן, ולגבי איסור דרבנן מועיל סימן אחד, ועל כרחך כוונתם דלא שייך כאן להתיר בסימן אחד מטעם דלגבי איסור דרבנן מועיל סימן אחד, דהרי הכא מספקינן נמי שאין כאן רוב כלל ואסור מדאורייתא, ורק דאי בריה הוי בטילה ברוב, אפילו מדרבנן הוי לן להתיר כל חתיכה וחתיכה מטעם ספק ספיקא בלא סימן כלל ספק טהור ואת\"ל טמא שמא יתר החתיכות רובן טהורים ונתבטל חתיכה זו ברוב, ולזה כתבו דבריה אינה בטלה והוי רק ספק אחד דאורייתא אם טמא אם טהור, ובספק איסור דאורייתא לא מועיל סימן אחד, מאי אמרת דצירן בטל ברוב אפילו מדרבנן והוי ס\"ס שמא טהור, ואת\"ל טמא שמא הרוב טהור ונתבטל ברוב, א\"כ למה לי סימן כלל כנ\"ל. שוב מצאתי שהעיר קצת בזה הגאון מהר\"ש קלוגר ז\"ל בספר עבודת עבודה ונשאר בצ\"ע:", + "אכן לפי מה שנתבאר לחלק בין ציר היוצא מעצמו לציר היוצא על ידי כתישה וסחיטה, דציר היוצא מעצמו שרי מדאורייתא ורק ציר היוצא על ידי כתישה וסחיטה הוא דאסור מדאורייתא, נראה דזה באמת כוונת התוס' בתירוצם, דמציר היוצא מעצמו לא קשיא להו מידי, דודאי מחולק מגופן, דציר היוצא מעצמו שרי מדאורייתא ולא אסור אלא מדרבנן, ובדרבנן מועיל סי' אחד אבל גופן הוא איסור דאורייתא ורק דקשיא להו, דיש לחשוש נמי שציר היוצא על ידי כתישה, שאסור מדאורייתא, מעורב בציר זה, ולזה תירצו מיהו צירן בטל ברוב, כלומר דודאי ציר היוצא מעצמו רובא הוא נגד ציר היוצא על ידי כתישה ונתבטל ציר היוצא על ידי כתישה ברוב ציר היוצא מעצמו, והגם דמדרבנן מיהו אסור דגם ציר היוצא מעצמו עכ\"פ אסור מדרבנן, מיהו לא הוי אלא ספק דרבנן ומועיל סי' אחד, אבל גופן הוי ספק אחד דאורייתא כנ\"ל:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' נב) וכן הוא משמעות לשון הגהות רמ\"א ביו\"ד (סוס\"י סו) שכתב וכל דם דגים ודם האדם הואיל ומדינא שרי אינו אוסר תערובתו עכ\"ל, וכל דם דגים משמע דכולל דם דגים טמאים ג\"כ ע\"כ. הנה זה פשוט דהרמ\"א בדם דגים טהורים מיירי, וקאמר שאינו אוסר תערובתו, ולא דקדקנו אלא מיתור לשון וכל שבלשון רמ\"א ז\"ל דהוא לאכללא נמי דם דגים טמאים בומדינא שרי. אולם במה שבנו דיק להסיב יותר לשון וכל שבלשון רמ\"א ז\"ל לכוונה אחרת לא אטפל בזה ויהיה להם אשר להם, מאחר שלא על זה היה עיקר סמיכתנו:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' נב) ומקום אתי לומר דאפילו לכשנחליט דהחלזון הוא ממינא דצב כפשטות משמעות לשון המדרש נמי לא קשיא מידי [היאך הוכשר דמו לתכלת שבציצית הא בעינן מן המותר בפיך וגם הקושיא משום טומאה] לפי מה שנתבאר במאמרנו שפוני טמוני חול (סי' ב סעי' ט עמ' כט) בשם ר\"ת דהחלזון יש בו שני מיני דמים, אחד אשר מיפקד פקיד ואחד אשר מבלע בלועי, ודם הראוי לצביעה הוא הדם אשר מיפקד פקיד, ובאמת כן הוא בזה החלזון שמצאנו, שהדם הראוי לצביעה מיפקד פקיד בגויה בכיס כעין שלפוחית. ומעתה יש לומר דזה הדם הנצרר בו ומיפקד פקיד בהשלפוחית אינו מגופו רק מה שמכנס מצמחי הים, ודומה לדבש דבורים שמותר מפני שמכניסות אותו לגופן ואין ממצות אותו מגופן, כדאמרינן במס' בכורות (ז:) והכא נמי הדם שהוא מיפקד פקיד וראוי לצביעה אין ממצה אותו מגופו ואין בו לא טומאה ולא איסור כו' יעו\"ש:", + "והעירו על זה דהניחא לשיטות הרמב\"ם ז\"ל בה' מאכלות אסורות (פ\"ג ה\"ג ופ\"ד ה\"כ) דפוסק כת\"ק דברייתא במס' בכורות (שם), אבל לפי שיטות ההלכה בש\"ע יו\"ד (סי' פ\"א סעי' א וסעי' ט) דהוא ע\"ד שביאר הרב המגיד (שם פ\"ג ה\"ג) דרב ששת לא סבירא ליה בטעם היתר הדבש כת\"ק משום שאין ממצות אותן מגופן, אלא כרבי יעקב דאמר דובשא רחמנא שריא, אלא דהא דרבי יעקב מחלק בין יש לו שם לווי לאין לו שם לווי לא סבירא ליה כוותיה וקי\"ל כרב ששת יעו\"ש, א\"כ אין תירוץ זה עולה שפיר:", + "הנה באמת במאמרנו, בכדי שלא להאריך על המעיין נקיטנא נפשין בקצרה למינקט התי' בפשיטות, כפי פשטות שיטות הרמב\"ם ז\"ל, אבל באמת תירוצנו עולה נמי שפיר אליבא דרבי יעקב ואליבא דרב ששת, והזקיקו אותנו לבאר בקצרה שיטתנו בהסוגיא דבכורות (שם):", + "דהנה בהא דפריך הש\"ס במסכת בכורות (ז:) אפשיטותיה דרב ששת תניתוה היוצא מן הטמא טמא והני נמי מטמא קאתי, מיתיבי מפני מה אמרו דבש דבורים מותר מפני שמכניסות אותן לגופן ואין ממצות אותן מגופן יעו\"ש, הוי קשיא לן האי מאי תיובתיה, הא צדדי הבעיא לאסור מי רגלי חמור הוי משום דעכירי ודמו לחלב, מאי מגופיה קא ממצצו ואסורי או דלמא מיא עול מיא נפיק והאי דעכירי הבלא דבשרא הוא, וא\"כ מאי ראיה מדבש למי רגלי חמור, מי רגלי חמור אסורי דמגופיה קא ממצצו ליה אבל דבש דבורים מותר משום שאין ממצות אותן מגופן. ואפילו להאיכא דאמרי דגם במי רגלי סוסים וגמלים קא מיבעיא להו, ורק דלא נקטינהו משום דלא שתו להו אינשי, מ\"מ נראה דצדדי הבעיא הוא ג\"כ אי מגופיה קא ממצצי ליה, דאע\"ג דלא עכירי ומיא עול מיא נפיק, מ\"מ כיון שנשתנה טעמן ודאי נתערב בהו תערובות מיץ זך דמגופיה קא ממצצו ליה, או דילמא האי דנשתנה טעמן משום הבלא דבשרא הוא, וכן מבואר מלשון ספר הישר לר\"ת ז\"ל (סי' תלד) יעו\"ש. וא\"כ רב ששת דפשיט לאיסורא היינו דמגופיה קא ממצצו ליה ומאי קושיא מדבש דשפיר שרי משום שאין ממצות אותן מגופן, הן אמת דמלשון רש\"י ז\"ל שכתב והני נמי מטמא קאתו שבתוך הטמא היו ואע\"ג דלאו מגופיה מימצן אסורי, ע\"כ משמע דפשיטותיה דרב ששת אזלא דאסורי אע\"ג דלאו מגופיה קא ממצצו ליה. אכן באמת אינו מובן דלא הוי פשיטותיה דרב ששת מעין הבעיא, דהאיבעיא הוי רק אי מגופיה קא ממצצו ליה או לאו מגופיה קא ממצצו ליה, הא אי פשיטא לן דלאו מגופיה קא ממצצו ליה, פשיטא ליה דמותרים, ורב ששת פשיט דלא תליא מידי בהכי, והגם דפירש\"י ז\"ל הוא אי מגופיה קא ממצצו או לא, כדאמרן מספר הישר לר\"ת ז\"ל. ובאמת כפי מובן הפשוט לולא פירש\"י ז\"ל דמשמע דרב ששת דפשיט לאיסורא היינו משום דמגופיה קא ממצצו ליה, אינו מובן באמת, איך פשיט לה זאת ממתניתין דמגופיה קא ממצצו ליה וכל זה צריך ביאור. גם לכאורה אינו מובן הא דאותביה לרב ששת מברייתא דדבש דבורים ולא אותביה ממתניתין דמסכת מכשירין (פ\"ב מ\"ד) דבש הצירעין טהור ומותר באכילה, דהא טפי אלימא לאקשויי ממתניתין ממברייתא:", + "אמנם נראה דודאי בעלי האיבעיא סתמא קא בעו, מי רגלים של חמור מהו, ולא פירשו להדיא צדדי בעייתם, רק סתמא דש\"ס כלפי דשקיל וטרי, ותיבעי להו דסוסים ודגמלים, קא מסבר לה צדדי הבעיא, דטפי הוי מי רגלי סוסים וגמלים לאו מגופייהו קא ממצצו להו ממי רגלי חמור, אבל בקושטא ודאי צדדי הבעיא לא הוי במציאות אי מגופיה קא ממצצו אי לא, אלא צדדי הבעיא הכי הוי, משום דחלב פשיטא לן דאסור מדרשא דגמל גמל או את הגמל, ודובשא פשיטא לן דשרי מברייתא דדבש דבורים מפני שמכניסות אותו לגופן ואין ממצות אותו מגופן, ולהכי במי רגלים דודאי עיקרן ממיא דעול הוא דנפיק ולא ממיצוי גופייהו, והא נמי ודאי דממיצוי גופייהו נמי מעורב בהו כיון דעכירי, או שנשתנה טעמן, איבעיא להו למאי מדמינן להו לחלב מדמינן להו דבתר מיעוט מצוי גופייהו המעורב בהו אזלינן ואסורי כחלב, או דילמא לדובשא מדמינן להו דבתר עיקרן אזלינן דממיא דעול הוא דנפיק ולא אזלינן בתר עירוב מיצוי גופייהו, דלא מרבינן מגמל גמל או מאת הגמל לאסור אלא מיצוי גופייהו להדיא כחלב, אבל מי רגלים כיון דעיקרן לאו מיצוי גופייהו נינהו שרי כדובשא. ופשיט להו ארב ששת תניתוה, שהיוצא מן הטמא טמא מטמא לא קאמר אלא מן הטמא וכו', כלומר הא כללא קיהיב, ומי רגלים נמי אע\"ג דעיקרן לאו ממיצוי גופייהו נינהו נכללו בכללא דמן הטמא, ולית לן למיפק מידי מהאי כללא:", + "והשתא שפיר אותביה מברייתא דדבש דבורים, וקושיין הכי אזלא דבשלמא אי לא הוי אשכחן דמסברת עצמינו מפקינן מידי מהאי כללא דכל היוצא מן הטמא טמא, שפיר הוית פשיט מהאי כללא לאסור נמי מי רגלים, אבל כיון דחזינן דמסברת עצמינו אנו מפקינן מהאי כללא, שהרי האי כללא כל היוצא מן הטמא כולל נמי אפילו מידי שאין ממצות אותו מגופן כלל, ומכל מקום אנו מפקינן דובשא מהאי כללא, ושרינן ליה מטעמא דאין ממצות אותן מגופן, ומסברא דלא איתרבי לאסור מגמל גמל או מאת הגמל, וכיון דבתר סברא אזלת ניפוק נמי מי רגלים מהאי כללא, שהרי מסברא אית לן למימר נמי דלא איתרבי מגמל גמל או מאת הגמל דכל היוצא מן הטמא טמא, אלא מידי דממצו מגופיה בעיניה ולא מידי דממצצו על ידי תערובות מיא דעול ועיקרו ממיא דעול הוא דנפיק:", + "ומשני הא דאמר כרבי יעקב דאמר דובשא רחמנא שריא כו' שרץ עוף טמא אי אתה אוכל אבל מה שעוף טמא משריץ כו', כלומר אי לאו גזרת הכתוב מסברא בעלמא משום דאינן ממצות אותן מגופן, לא הוי מפקינן ליה מכללא דכל היוצא מן הטמא טמא, ורק דגזה\"כ הוא דכל שאינן ממצות אותו מגופן שריא וכיון דלאו מכח סברא הוא, אלא מגזה\"כ, לא מצינו לאפקועי מכללא דכל היוצא מן הטמא טמא, אלא דומיא דדובשא דאינן ממצות אותן מגופן כלל. אבל מי רגלים אע\"ג דמיא עול מיא נפיק, כיון דמגופיה נמי ממצצו מסברא לא מצינו לאפקועי מכללא דכל היוצא מן הטמא טמא. ומיושב שפיר מה דלא אותביה ממתניתין דמכשירין דכיון דלא מסיק התם טעמא מסברא דאינן ממצות אותו מגופן, יש לומר דהוא מאיזה דרשא דקראי מגזה\"כ, ולהכי אותביא מברייתא דמסיק בה טעמא מסברא, ומעתה שפיר דם חלזון נמי, כיון דלאו מגופן ממצות אותו שרי מגזה\"כ דאבל אתה אוכל ממה שעוף טמא משריץ דגלי רחמנא דבכללא דכל היוצא מן הטמא טמא לא הוי היכא שאינן ממצות אותו מגופן, לא מיבעיא למאי דלא קי\"ל כרבי יעקב דאוסר דבש גזין וצירעין. אלא אפילו לרב יעקב דאוסר דבש גזין וצירעין, היינו משום שיש לו שם לווי והוה כגופו של שרץ כמו שביאר בספר הישר ז\"ל (סי' תל\"ה) יעו\"ש, אבל דם חלזון אפשר שלא היה לו שם לווי ושפיר שרי מכח גזה\"כ. ויש לנו בזה אריכות דברים בסוגיא זו לא עת האסף פה:", + "עוד העירו בזה, דלפי תירוצנו דדם זה הראוי לצביעה אין ממצה אותו מגופו ואין בו לא טומאה ולא איסור, א\"כ הדר לא הוי ליה מן המותר בפיך, לפי מה שביארנו דלא הוי מן המותר בפיך אלא במה שיש בו איסור, ולהכי מידי דלאו בר אכילה לא הוי מן המותר בפיך משום דלא שייך ביה איסור, וא\"כ זה הדם נמי כיון דלא שייך ביה איסור לא מקרי מן המותר בפיך ע\"כ:", + "אמנם דעתנו בזה דודאי כל סוג מידי דבר אכילת האדם, כיון שבכללו אתה מוצא איסור והיתר, ודאי דההיתר כלפי האיסור מן המותר בפיך מיקרי, ואע\"ג שבזה הדבר עצמו בפרטות לא שייך ביה איסור כלל מיהו כיון דבכלל סוג מידי דבר אכילת האדם נמצא איסור להכי מין ההיתר יש לו חשיבות להיות נקרא מן המותר בפיך:", + "ואנו תמיהין איך לא עמדו על דעתנו בזה מדברי עצמנו מקמי הכי, דקיימו ועסוקי בהו בהערתנו לפי דעת המג\"א דבכל המצות בעינן מן המותר בפיך, א\"כ צריך ביאור היאך הוכשר דם חלזון שהוא דג טמא לתכלת שבציצית, ולפי הבנתם הוי להו לאקשויי ומטונך, אלא מאי תרצה להוכיח מזה שהחלזון דג טהור הוא, ולהכי הוכשר דמו לתכלת שבציצית, הרי אפילו אם דג טהור הוא נמי לאו מן המותר בפיך הוא דהרי בדג טהור לא שייך ביה שום איסור. וכפי הנראה שבאמת לא הבינו עיקר הערתנו,והבינו שהערתנו על המג\"א בפשיטות אזלא לאקשויי ולדחות דעת המגן אברהם ז\"ל, ולהוכיח מזה דלאו בכל המצוות בעינן מן המותר בפיך, אלא דזו קשה מהראשונה, דכפי הבנתם הוי להו לאתפוסי עלן בחזקה האי מאי קושיא הא תכלת שציצית גזה\"כ הוא ומ\"ש תכלת דמשכן דקא ניחא לך ומאי שנא תכלת שבציצית דקא קשיא לך. אמנם באמת שפתותינו ברור מללו בהערתנו היאך הוכשר דם חלזון שהוא דג טמא לתכלת שבציצית, והיינו דכל עיקר שקלי וטריא דילן הוא לתרוצי ולדחויי מה דלכאורה יש להוכיח, דלפי דעת המג\"א ז\"ל על כרחין לומר דחלזון דג טהור היה ולא נצרך לדחוקי גזה\"כ הוא, והיינו כמו שנתבאר דאי דג טהור היה, שפיר בפשיטות הוי מן המותר בפיך, כיון דבכלל סוג מידי דבר אכילת האדם אתה מוצא איסור והיתר, נקרא ההיתר מן המותר בפיך, ולזה ביארנו דאין מזה הכרח דגם אי החלזון דג טמא הוא נמי, שפיר דמו הוי מן המותר בפיך:", + "ובר מן כל דין, גם לפי הבנתם פשיטא דזה הדם, אע\"פ שאינו מגופו אלא ממה שמכניס לגופו, מ\"מ כיון שהתהוות הדם הוא על ידי דבר טמא ואפילו הכי הוא מותר ודאי שייך ביה חשיבות להיות נקרא מן המותר בפיך:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' נב) ובפתילי ראשו כמין אונקלאות ויתדות כפופים כמו שנתבאר במאמרנו (שפוני טמוני חול סעיף ה עמ' כז) שהחלזון יוצאין מן ראשו כמין אונקלאות ויתדות כפופים יעו\"ש. ומקור דברינו (שם) הוא מהא דתנן במס' כלים (פי\"ב מ\"א) שלשלת של סיטונות טמאה של בעלי בתים טהורה אמר רבי יוסי אימתי בזמן שהוא מפתח אחד אבל אם היו שנים או שקשר חלזון בראשה טמאה ע\"כ. והיינו דכיון שעשה חלזון בראש השלשלת, מוכחא מילתא דלשימוש עבדי לה, לתלותה בהאונקלאות ויתדות הכפופים היוצאים מראש החלזון ולא לנוי. וסמכנו לזה לשון הערוך (ערך חלזון ב) שכתב עלה דהך מתניתין וז\"ל: פי' זה הוא צורתו ונקרא חלזון כמו החלזון שהוא מוקף ע\"כ, והעיד (שם) הר' בנימין בהגהותיו שהערוך בספרו הראשון שכתב צייר צורת החלזון יעו\"ש, ומתבאר מזה שהערוך הכיר החלזון לציירו וידע שפתילי ראשו הם כאונקלאות כפופים שבראש השלשלת זה תורף דברינו (שם):", + "ולאשר הבינו מלשוננו שרצוננו לומר בפירושא דמתניתין או שקשר חלזון בראשה היינו שהיו עושין האונקלאות בלבד בראשי השלשלת על דמות פתילי החלזון, ולזה הקשו על דברינו היאך שייך להשאיל שם הבריה בשלימות על אבר אחד מהבריה, וגם איך שייך להשאיל שם לדבר שיש לו שם בפני עצמו. ומה היה חסר להתנא לקרות לאונקלאות הכפופים שבראש השלשלת בשמם העצמי אונקלאות ולא בשם המושאל חלזון. וביותר תמהו, שבאמת מהר\"מ ור\"ש ורע\"ב במס' כלים (שם) מבואר להדיא שהיו עושין בראש השלשלת דמות חלזון שלם.", + "אכן באמת הבל יפצה פיהם וכל מעיין ישר בדברינו (שם) רואה מבורר שכוונתנו באמת, שלכך היו עושין דמות צורת חלזון שלם בראש השלשלת, בשביל שיש עליו כמין אונקלאות ופתילים בראשו כמובן. והגם שלשוננו (שם) מגומגם קצת ויש מקום לטעות בהבנת כוונתנו, כמו שהבינו הם, מחמת שגגת המעתיק שהשמיט איזה תיבות מלשוננו, אכן מי שיש לו לב קצת להבין בקל מעצמו מבין שכוונתנו כך, ואין צריך לעשות שאלה מזה:", + "אמנם מה שתמהו על מה שפירשנו, שהחלזון בראש השלשלת עשוי לתלותה על הכותל, שלא כן פי' הרמב\"ם ז\"ל, דפי' ועשוי לנעול בו הדלתות. וגם הר\"ש והר\"ב פירשו סתם ולא פירשו כלל שעשוי כדי לתלות בכותל. הנה לא עיינו בחיבורנו סדרי טהרות מס' כלים (קכז.) דמייתינן עלה דמתניתין תוספתא מפני שהיא עשויה לכפיתה יעו\"ש בביאורנו הארוך (ד\"ה מפני קכו: ד\"ה שלשלת). ובאמת גם לפי הר\"מ שעשוי לנעול בו הדלתות, ג\"כ הוא על ידי האונקלאות הכפופים שיוצאים מראשו שמכניס אותן לתוך הפותחת:", + "אולם מה שהעיר מבהיל אחד, על מה שהבאנו לשון הערוך כנ\"ל שקצרנו בהבאת לשונו, כי זה לשונו חלזון [שנעקע] (פי\"ב דכלים) או שקשר חלזון בראשה טמאה. פי' זה צורתו ונקרא חלזון שהוא מוקף עכ\"ל הערוך, ובמוסגר כתב בעל מוסף הערוך ז\"ל אמר בנימין בעל הערוך צייר בספרו צורת חלזון וכו' יעו\"ש, וסיים זה המבהיל א\"כ החלזון דמס' כלים לפי הערוך, הוא שרץ הנקרא שנעקע, ואינו כלל החלזון שצובעין מדמו תכלת, וא\"כ אין שום ראיה לחלזון שצובעין בדמו תכלת אם יש לו פתילים כמין אונקלאות אם לאו, וגם אין ראיה אם ראה את החלזון הנצרך לתכלת ע\"כ.", + "ונשתבש בזה שיבוש גדול שנדמה לו שמלות האשכנזית המורגל שבערוך הוא מרבנו בעל הערוך ז\"ל, אבל באמת הוא הוספה ממשכיל אחד ממשכילי זמננו משה לנדא שמו, שעשה פרצות הרבה בספר הערוך מחמת חסרון ידיעתו, ואין מביאין ראיה מהשוטים. ושמור זה ודעהו. כי עוד יוצרך זאת לפנינו בכמה מקומות להלן. ותמה על עצמך וכי בשביל אשכנזי זה נפריד בין הדבקים לעשות פלוגתא בין רבינו בעל הערוך והר\"מ והר\"ש והרע\"ב ז\"ל, הרי ידוע שראו את ספר הערוך ושתו בצמא את דבריו, ולמה כאן נדו מפירושו, אלא ודאי בקושטא שפה אחת ודברים אחדים להם גם בזה וילמד סתום מן המפורש:\n" + ], + [ + "ולזה נסתבך זה המבהיל ג\"כ במה שכתבנו (פתיל תכלת עמ' נב) ונראה שהוראת שם חלזון הוא ג\"כ על שם פתיליו הללו שבהם מושך ואוחז וסובב מה שרוצה לאחוז, מלשון וחליזת חילוזה דגבי מלכת שבא (בתרגום שני פסוק ב), שענינו שצמצמה וסבבה את בגדיה הסובבים אותה כו' יעו\"ש, ותמה על זה מלשון הערוך (ערך חלז א) שכתב וז\"ל חלז [אויסציען] תרגום שני בימים ההם כשבת המלך וחלזת חילוזא עכ\"ל, הרי מפורש שם להדיא שלאו ענין צמצם וסיבוב הוא ע\"כ. ולא ידע ואשם כי מלות האשכנזית אינם מרבינו הערוך כנ\"ל:", + "ולזה נסתבך ג\"כ במה שכתבנו (שם), ומענין זה נקרא גם הצלצל חלזון, שעל הא דכתיב (דברים כח) יירש הצלצל תרגום ירושלמי חלזונא, ובמדרש תנחומא (פ' וארא) הובא בילקוט (שם רמז קפה) כיצד היה הברד יורד רבי פנחס ורבי יהודה הלוי אחד מהם אומר כחלזון הזה היה יורד ומקצץ את האילנות כו' יעו\"ש, על שם שמסבב עצמו סביב האילן לקצצו ע\"כ, ועל זה כתב שנעלם מאתנו לשון הערוך (ערך חלזון א) שכתב וז\"ל חלזון [האגעל], וא\"כ נראה דהא דאמר במדרש תנחומא כיצד היה הברד יורד רבי פנחס ורבי יהודה הלוי אחד מהם אומר כחלזון הזה היה יורד ומקצץ אילנות ר\"ל כחלזון האגעל ואין הכוונה על בריה ע\"כ. והנה תמה על עצמך מי שיש לו מוח בקדקדו, יאמר דבר זה, לפרש לשון המדרש כיצד היה הברד יורד כחלזון הזה היה יורד ומקצץ אילנות, דהכי קאמר כיצד היה הברד יורד כברד הזה היה יורד כו' מאי קאמר ומאי כף הדמיון, הא בברד גופיה איירינן, ואי לפרושי מלת ברד קאתי הכי הוי ליה למימר, מאי ברד חלזון. ועוד שם האגעל מי לא ידוע טפי בשם ברד מבשם חלזון אתמהה, אלא שכפי הנראה זה המבהיל כל חשקו לחבק חיק נכריה מלות הלועזות שהוסיף האשכנזי בספר הערוך. וזה האשכנזי לשון המוספיא אטעיה שהמוסף במוסגר (שם) כתב על לשון הערוך וז\"ל אמר בנימין פירש בלשון יוני ברד וזהו שם מורסא קטנה עגולה וזכה, כמו אבן ברד בין העפעף והעין או בעין עצמו ע\"כ, האשכנזי סבר דלפרושי שם חלזון קאמר שהוא ברד שבלשון יון נקרא ברד חלזון, ולא היא, לפרושי שם המורסא קאי וקאמר שבלשון יון נקרא זו המורסא ברד משום שהיא קטנה ועגולה וזכה כמו אבן הברד, והגם ששם ברד על האגעל הוא לשון הקודש, אין זה תימה לומר שמשום זה הושאל שם ברד על המורסא שבעין בלשון יון, כידוע שכל הלשונות נבנו ונקחו בעלגי לשון מלשון הקודש, אבל מה שנקרא בלשון המשנה זו המורסא חלזון הוא על שם חלזון שהוא בריה, כמו שביארנו, ואפילו לכשתמצא לומר שהפי' הוא בהמוסף שהברד נקרא בלשון יון חלזון, הוא ג\"כ על שם שהברד יורד ומקצץ אילנות כאותה הבריה הנקראת חלזון, שיורדת ומקצצת אילנות וכבמדרש הנ\"ל, מיהו עיקר שם חלזון על הבריה הונח וכמו שביארנו:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' נג) ובדמו השחור כדיו כמו שנתבאר במאמרנו (שפוני טמוני חול סעי' ז' עמ' כח) שהחלזון דמו שחור כדיו כו'. ונשאלנו בזה דהן אמת שכן הוא דעת הרמב\"ם ז\"ל בה' ציצית (פ\"א ה\"ב) אכן דעת רש\"י ותוס' נראה שסברי שדם החלזון הוא דם ירוק ולא שחור. שהרי דעת רש\"י ז\"ל במס' מנחות (מב:) בהא דקאמר הש\"ס התם מייתינן דם חלזון וסמנין, דצורך הסמנין לשרות בהם הצמר קודם הצביעה כדרך הצובעים לשרות בגדים בצריף שקורין בייצא, ועיין בתוס' (שם) אבל אינו נותן כלל הסמנין ביורה עם הדם, וא\"כ אם דם החלזון שחור הוא כדיו היאך היה צובע ירוק, אלא ודאי דלדעת רש\"י ז\"ל היה הדם ירוק בעצם. וגם התוס' (שם ד\"ה וסממנים) שכתבו דבר תימא הוא היאך מערב שום דבר בהדי תכלת, הגם שתירצו ושמא עם הסממנים נקרא תכלת, מיהו מקושייתם מבואר להדיא דסברי שדם החלזון בעצם הוא ירוק, דאם היה דעתם כדעת הרמב\"ם ז\"ל שדם החלזון הוא שחור כדיו, ורק הסממנים מהפכים הדם למראה ירוק, א\"כ לא היה מקום לתמיהתם כלל ומעתה כיון דהך מילתא אם דמו שחור כדיו בפלוגתא מיתני' בין הני תקיפי קמאי רמב\"ם ורש\"י ותוס' ז\"ל, איך תפסנו זאת לסימן על החלזון שמצאנו שהוא החלזון האמתי שדברו עליו חז\"ל, הרי לדעת רש\"י ותוס' ז\"ל אדרבה הוא סימן מובהק שאינו חלזון האמתי, ומי ירים ראש להכריע בין הנהו תקיפי קמאי ז\"ל:", + "אולם לא מחכמה באו לספק עלינו את הודאות ולחלק עלינו את השוין, כי הרי זה ודאי שרש\"י ותוס' ז\"ל לא ראו את החלזון לידע תואר דמו אם שחור אם ירוק, כי התכלת נפסק עוד בימי הגאונים כמו שביארנו, והרי גם הרמב\"ם ז\"ל שכתב ודמו שחור כדיו ובאמת אין דרכו לכתוב בחיבורו דבר מסברת עצמו, ומזה שפטנו במאמרנו (שפוני טמוני חול עמ' ו' ועמ' כח) שהשיג החלזון וראה את דמו, לא כתבנו זאת אלא על פי השערה ואינו ראיה ברורה, כי אפשר ונוטה יותר שמצא כן מפורש באיזה מקום בדברי חז\"ל ואנחנו לא נדע מקור מקומו הטהור, כי היה לפניו כמה מדרשי חז\"ל אשר חסרים לנו כעת, ומכ\"ש שרש\"י ותוס' ז\"ל ודאי לא ראו את החלזון ודמו, וכבר הוכחנו כן במאמרנו (שט\"ח עמ' כח) מלשון רש\"י ז\"ל במס' חולין (פט. ד\"ה שהתכלת) יעו\"ש. ומעתה כיון שהרמב\"ם ז\"ל שפתיו ברור מללו שדמו שחור כדיו ורש\"י ותוס' ז\"ל לו יהיה כדבריהם שמשמע דסברי שדם החלזון הוא ירוק בעצם, אבל אינו ודאי מחמת שראו וידעו שהוא כן ורק מסברא היה נראה להם כן, דודאי סברא הפשוטה למי שלא ראה את החלזון לידע תואר דמו. הוא מסברא שדמו היה ירוק בעצם, וא\"כ ודאי אם היו רואים דברי הרמב\"ם ז\"ל לא הוי פליגי עליו. ואין ספק מוציא מידי ודאי דעת הרמב\"ם ז\"ל שכתב דבר ברור ומפורש שדמו שחור כדיו הא חדא:", + "אכן באמת באו לחלק עלינו את השווין, כי באמת מאחר שמדברי הרמב\"ם ז\"ל נתבאר לנו אמיתות הדבר שדמו של חלזון שצבעו בו תכלת היה שחור כדיו, קשה עלן לומר שרש\"י ותוס' ז\"ל לא כיוונו האמת בסברתם, ולזה הסברנו במאמרנו (שפוני טמוני חול עמ' כט) לשון רש\"י ז\"ל בחולין (שם) שכתב ומראית דמו דומה לים שאין כוונתו על דמו אלא על מה שצובע בדמו, וכתבנו סמוכין לזה מדקדוק לשונו הקדוש שכתב ומראית דמו ולא כתב ודמו דומה לים, כי באמת דמו שחור כדיו ואינו דומה לים, וכן יש לדקדק מלשון רש\"י ז\"ל בנמוקי תורה (פ' תרומה) ותכלת צמר צבוע בדם חלזון וצבעו ירוק. ואי עצם דמו הוא ירוק הוי ליה למימר ודמו ירוק או והוא ירוק, ומדדקדק וכתב וצבעו ירוק משמע שרק צבעו ירוק אבל הדם בעצם אינו ירוק:", + "אמנם מה שדקדקו מדברי רש\"י ותוס' במס' מנחות (שם) לומר שסברי שדם החלזון בעצם הוא ירוק, אנו מוכרחין להעתיק מה שהשבנו בזה לאחד מהמחברים יצ\"ו וזה לשונו:", + "שכתבת לשון רש\"י ז\"ל חולין (פט.) שהתכלת דומה לים כו' ומראית דמו דומה לים כו', וכתבת על זה כלומר דדם גופיה דומה לים בלי תערובות עמו סממנים אחרים ובדם גופיה הוא דצבעינן כו', אתפלא כי לא עיינת במאמרינו (שפוני טמוני חול סי' ב' סעיף ז עמ' כח) שהובא שם לשון רש\"י ז\"ל ונתבאר שאין לשונו מתנגד ללשון הרמב\"ם ז\"ל יעו\"ש:", + "ושכתבת לשון רש\"י ז\"ל מנחות (מב:) וסממנין לשרות בהן כדרך הצובעין כו' ודקדקת מזה שלדעת רש\"י ז\"ל אסור לערב שום דבר בהדי דם חלזון, וחשבת שזה ביאור לשון התוס' (שם) שכתבו דבר תימא הוא היאך מערב שום דבר בהדי תכלת, והיינו דסברי שהיו מערבין הסממנים בהדי הדם חלזון ביורה, ועל זה תירצו ושמא עם הסממנים נקרא תכלת, וסיימו ובקונטרס פי' לשרות בהן כדרך הצובעין ששורין אותו בצריף, כלומר דלפירושו לא מערב הסממנים בהדי התכלת ולא קשיא מידי זה תורף כוונתך, וכבר חשבו כן רבים זולתך, אכן אנן לא כן עמנו, דביאור המשך לשון התוס' על דרך זה, לא שייך אלא כפי מה דסליק אדעתך למימר שיש פלוגתא במראית דם החלזון בעצמו, דלדעת הרמב\"ם דם החלזון בעצמו אינו צובע מראה התכלת, אלא על ידי עזר הסממנים, וכן הוא סברת התוס', ולזה הקשו דבר תימא הוא, היאך מערב שום דבר בהדי תכלת, והוצרכו לתרץ ושמא עם הסממנים נקרא תכלת. אבל דעת רש\"י ז\"ל כנראה מלשונו במס' חולין, הוא דדם החלזון בעצמו בלי עזר שום סממנים צובע מראה התכלת, והסממנים לשרות בהם הצמר שיהיה ראוי לקבל הצבע, א\"כ לא הוי דמערב שום דבר בהדי התכלת, ולזה סיימו ובקונטרס פי' וכו', כלומר דלפירושו בפשיטות ניחא כנ\"ל, אכן כל זה לפי מה דסליק אדעתך, אמנם לפי מה שנתבאר דהא פשיטא לן דדם החלזון בעצמו כמו שהוא, אי אפשר לצבוע בו מראה תכלת, כיון שהוא שחור כדיו כמו שכתב הרמב\"ם ז\"ל, ולית מאן דפליג עלה, דהרי ידוע לשונו הקדוש של הרמב\"ם ז\"ל שאינו כותב מסברת עצמו, אלא לשונו מזוקק שבעתים מלשון הש\"ס וספרא וספרי ותוספתא וירושלמי ומדרשי חז\"ל ומסתמא ראה וידע איזה מקום בדברי רז\"ל שמפורש כן להדיא, ולא שייך בזה פלוגתא כלל. וכבר ביארנו במאמר שפוני טמוני חול, דאין לשון רש\"י ז\"ל שבמס' חולין הנ\"ל מתנגד לזה, אדרבה מסכימים עם לשון הרמב\"ם ז\"ל, וא\"כ על כרחך היה הדם חלזון צריך לסממנים שיהיה עזר להדם שיצבע מראה התכלת, והא דפירש\"י ז\"ל סממנין לשרות בהן כו', היינו כי באמת כמו שהסממנים פועלים שדם החלזון ישיג מראה התכלת על ידי נתינתם בתוך היורה בהדי דם חלזון, כמו כן פועלים על ידי ששורין בהם הצמר ונשארים על הצמר שקורין ביי\"ץ, ואח\"כ כשנותנים הצמר בהיורה עם דם החלזון פועלים ג\"כ, שדם החלזון משיג מראה התכלת. ומעתה אי אפשר לפרש המשך לשון התוס' בדרך הנ\"ל, שהרי אי קושית התוס' דבר תימא הוא, היאך מערב שום דבר בהדי תכלת היא קושיא, הוא בין שנפרש שנותנים הסממנים בתוך היורה בין שנפרש ששורין בהם הצמר קודם נתינתו ליורה, דמה לי שמערב הסממנים להדייהו בהדי תכלת, ומה לי שמערב הסממנים שעל הצמר בהדי תכלת:", + "אכן ביאור המשך לשון התוס' ז\"ל הוא, דהנה באמת לקושטא דמילתא כפי מה שביארנו במאמרנו (פתיל תכלת סוף פרט השמיני עמ' קעו) שהסממנים המה פשוטים ומשוללי צבע, ורק פועלים להוציא הצבע מן הדם, אין קושית התוס' ז\"ל מובנת כלל שהרי הצביעה הוא רק בדם חלזון בלא תערובות שום סממנים הצובעין כלל, רק פועלים לטהר ולזכך הדם שיוציא בהירות צבעו מהכח אל הפועל. אכן קושית התוס' הוא מחמת שנסתפקו, בהא דקאמר הש\"ס וסממנין, ומדלא פירש מה המה הסממנים סתמא כפירושו שאין קפידא בה וכלהו סממנים יהיה איזה שיהיה, כל שפועל שדם החלזון יצבע מראה תכלת כשר, שהרי הש\"ס לא בא לסתום אלא לפרש ולהשיב על מה ששאל, האי תכלתא היכי צבעיתו לה, וכמו שביארנו (שם), ולזה נסתפקו לומר שגם סממנים שהמה ממיני הצבעים, ופעולתם בדם החלזון הוא, שעל ידי התמזגות שני צבעים הפכיים יוכל להוליד מראה חדשה, ואם כן הסממנים הם ג\"כ מהצבע, ומכל מקום כשר, ולזה הצד כתבו דדבר תימה הוא, היאך מערב שום דבר בהדי תכלת, ותירצו ושמא עם הסממנים נקרא תכלת, ולזה סיימו ובקונטרס פי' לשרות בהן כדרך הצובעין ששורין אותו בצריף, כלומר ולפירושו על כרחך שהסממנים המה משוללי צבע, ופעולתם הוא רק לטהר ולזכך הדם שיוציא בהירות צבעו מהכח אל הפועל, אבל הם עצמם אינם מהצבע, ולהכי פועלים פעולתם ג\"כ ע\"י ששורין בהם הצמר, שאם הסממנים המה ממיני הצבעים ופעולתם הוא על ידי התמזגותם בדם החלזון כנ\"ל, א\"כ הסממנים המה ג\"כ מהצבע היו צריכין לערב אותם להדייהו עם דם החלזון למזוג אותם בתוך היורה כידוע לבקיאים באומנות הצביעה, ומדפירש\"י ז\"ל וסממנין לשרות בהם כו', על כרחך דמפרש הא דקאמר הש\"ס וסממנים לא איירי אלא בסממנין משוללי צבע, ופעולתם הוא רק שהדם יוציא שורש צבעו מהכח אל הפועל, וא\"כ אין הסממנין מהצבע כלל ולא קשיא מידי. זה נראה ברור בביאור המשך לשון התוס' ז\"ל, ע\"כ:", + "הנה נתבאר שמלשון רש\"י ותוס' ז\"ל בסוגיא דמנחות (שם) לא מיבעיא שאין ראיה שסוברים להיפוך מדעת הרמב\"ם ז\"ל, אלא שיש עוד קצת סעד וסמך מדבריהם לדעת הרמב\"ם ז\"ל:", + "ומעתה מאחר שנתבאר שאין שום מקום מוציא ראיה לזה, לומר שדעת רש\"י ותוס' ז\"ל מכחשת עדותו של הרמב\"ם ז\"ל שהעיד שדמו שחור כדיו, אדרבה קצת יש סמוכין מדבריהם לקיים עדותו, אני תמה מאד מי ירים ראש להעיז לפקפק בעדותו של הרמב\"ם ז\"ל. ולא על המלגלג ומבהיל אחד שבא ג\"כ עלינו בטענה זו אחר שגנבה מחכם אחד, והלבישה עוד בבגדים צואים סברות כרסיות שדופות קדים ודקדוקי עניות אשר שאף מדיעות חיצוניות אני כועס. כי על דבריו לא היינו מזדקקים להשיב כלל, כי אין קץ לדברי רוח ואל תען כתיב, אולם על החכמים אשר באו בטענה זו בדעת תורה כנ\"ל עליהם אני כועס.הלא מזקנים נתבונן חכמי הדורות שלפנינו אשר בכל כחם עבדו להטיל שלום בפמליא של מעלה רבותינו הראשונים ז\"ל, ואפילו במילי דסברא, שידוע שכשם שפרצופיהן אין דומות זה לזה כך אין דעתן דומות זה לזה, בכל זה טרחו להשוות על צד הדוחק. והמה משום אהבת הניצוח וכבוד המדומה אחזו דרכם להיפוך, לעייל פילא בקופא דמחטא לדחוק עצמן לאפושי פלוגתא במציאות עד שנקל בעיניהם להטיל מום בקדשים להכחיש עדותו של הרמב\"ם ז\"ל אשר מפיו אנו חיים. וכל זה טצדקי לעקור מצות עשה של ציצית השקולה כנגד כל המצות:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' נג) ובתרתי מיני דמים שיש בו האחד שהוא מיפקד פקיד הראוי לצביעה, והשני שהוא מיבלע בלועי, כמו שנתבאר במאמרנו (שפוני טמוני חול סעי' ט) מדברי ר\"ת בתוס' מס' שבת (עה. ד\"ה כי היכי), וכן נזכרו עוד דברי ר\"ת הללו בתוס' מס' כתובות (ה: ד\"ה דם מיפקד פקיד), שהחלזון יש בו תרתי מיני דמים ודם הראוי לצביעה מיפקד פקיד, והגם שהרבה מהראשונים ז\"ל עמדו בקושית התוס' ז\"ל ולא תירצו כתירוץ ר\"ת, לאו משום דלא סבירא להו, אלא דלא פסיקא להו, ואין לנו להזניח פשיטותא דר\"ת ממה דלא פסיקא להו מילתא לשאר ראשונים ז\"ל ע\"כ יעו\"ש, שוב נתיישבנו דבאמת ליכא פלוגתא כלל בזה על ר\"ת ז\"ל, דאי הוי פליגי עליה דר\"ת ז\"ל, היו הדברים מתמיהים איך לא הביאו כלל, אכן באמת קושית ותירוץ שאר הראשונים ז\"ל הוא ענין אחר מקושית ותירוץ ר\"ת ז\"ל:", + "דהנה זה לשון ר\"ן ז\"ל בחידושיו למס' שבת (קז.) הצדן והחובל בהן חייב, פי' דיש להן עור ונצרר הדם בין עור והבשר והעור מעכבו מלצאת וחייב משום נטילת נשמה של אותו מקום שחבל בו, דמה לי קטלה כולה מה לי קטלה פלגא, וא\"ת מאי האי דאמרינן גבי חלזון ולחייב משום נטילת נשמה, ופרקי' מתעסק הוא אצל נטילת נשמה, ומאי תירוצא הא מ\"מ אעפ\"י שפוצעו בענין שלא ימות בכך, הרי הוא חובל, ואכתי לחייב משום נטילת נשמה אותו אבר, ויש לומר דשאני חלזון שהוא גוף אטום כחלזונות הללו שבאשפות ואינו בעל אברים ועד שיהרגוהו ממש אינו חייב משום נטילת נשמה, שהרי אין לו אברים שיתחייב משום נטילת אותו אבר, אבל שאר שרצים שהם בעלי אברים איכא משום נטילת נשמה, שבאותו מקום שהוא מחליש אותו אבר או אותו מקום שנוטל ממנו דם עכ\"ל, ולכאורה קושייתו היא קושית התוס' (שבת עה. ד\"ה כי היכי, כתובות ה: ד\"ה מיפקד פקיד) יעו\"ש ומדלא תי' כתירוצו של ר\"ת ז\"ל שבתוס', משמע דלא סבירא ליה או לא פסיקא ליה מילתא כתירוצו של ר\"ת ז\"ל, אכן אחר העיון אנו מוכרחין לומר שהר\"ן ז\"ל ג\"כ קאי בתירוצו של ר\"ת ז\"ל כמו שיתבאר:", + "כי באמת פשטות משמעות לשון הר\"ן ז\"ל בתירוצו דמשמע דמחלק לענין חבלה דאינו מחייב משום חובל אפילו כי יצא דם, אלא בשרץ בעל אברים ולא בשרץ שאינו בעל אברים, הוא דבר מתמיה מאד, דלדבריו יהיה תלתא חילוקי דינין בחבלת שרצים, דשמנה שרצים בנצרר הדם אעפ\"י שלא יצא חייב, ושאר שרצים בעלי אברים כי יצא מהם דם חייב, ושרצים שגופם אטום ואינם בעלי אברים אפילו יצא מהם דם פטור, ואלו אנן תרתי חילוקי דינין תנן במס' שבת (קז.) שמנה שרצים האמורים בתורה החובל בהן חייב והיינו בנצרר הדם אע\"פ שלא יצא, ושאר שקצים ורמשים החובל בהם פטור והיינו עד שיצא מהם דם, וכדפריש בברייתא במס' חולין (מו:), אבל תלתא לא תנן, אדרבה מדקתני בברייתא במס' חולין (שם) ושאר שקצים ורמשים עד שיצא מהם דם משמע דכולהו שרצים בשיצא מהם דם מיהת חייב, דלא הוי ליה לתנא למיסתם כל כך בכי האי גוונא, ועוד גוף הסברא אינה מובנת כלל והוי כהלכתא בלא טעמא, דמה בכך שאינו בעל אברים, מ\"מ הרי יצא ממנו דם ולחייב משום נטילת נשמה שבאותו מקום שבגופו האטום שנטל ממנו הדם:", + "אמנם ביאור דברי הר\"ן ז\"ל, נראה ברור, דבאמת מנטילת דם חלזון הראוי לצביעה לא הוי קשיא ליה כלל דלחייב עלה משום נטילת נשמה, דהא הוי מיפשט פשיטא ליה כדתירצה ר\"ת ז\"ל, דדם הראוי לצביעה מיפקד פקיד בגויה ואין בו משום נטילת נשמה, ורק דקשיא ליה כיון דפוצעו ליטול דם הראוי לצביעה, הגם שיהיה אפשר שלא ימות בפציעתו, אבל על כל פנים אי אפשר שלא יצא ממנו גם כן דם אחר הנבלע בגופו ובשרו, ולחייב על אותו דם משום נטילת נשמה, וכמו שהרגישו בזה באמת התוס' במס' כתובות (שם), וכתבו ועל שאר דם שמחובר חשוב ליה מתעסק יעו\"ש, אבל אין זה מספיק דהא הוי ליה פסיק רישיה שאי אפשר כלל שלא יצא דם הבלוע בבשרו כשפוצעו, אלא שהתוס' במס' שבת (קז.) הוסיפו בזה וכתבו, ועל דם אחר היוצא עמו נמי לא מיחייב דלא ניחא ליה כי היכי דליצול צבעיה יעו\"ש, כלומר והוי פסיק רישיה דלא ניחא ליה, אכן הר\"ן ז\"ל לא נתקרר דעתיה בתי' זה, דהוי פסיקא ליה דדם הראוי לצביעה דמיפקד פקיד בגויה הוא בשלפוחית וכיס בפני עצמו ואינו מתערב כלל עם דם האחר שיצא, ושפיר הוי פסיק רישיה דלחייב עלה:", + "לזה תי' הר\"ן ז\"ל לחלק דהחלזון הוא גוף אטום ואינו בעל אברים שהוא כחלזונות הללו שבאשפות:", + "וביאור תירוצו, דהנה הא דחייב על חבלה שמוציא בה דם משום נטילת נשמה, הוא משום שהדם הוא הנפש, וזה דוקא בשרץ שהוא בעל עצמות הוא מוכרח שימצא דם הנפש בלוע בכל גופו, וכן כשאברים בעלי עצמות יוצאין ממנו הוא מוכרח שימצא בו הזלת דם הנפש בכל איבריו, ושפיר כשמוציא דם בכל מקום שבגופו או מאבריו היוצאין ממנו הוא חייב משום נטילת נשמה, אבל תולעים שבאשפות שאינם בעלי עצמות כלל ואין אברים בעלי עצמות יוצאין מהן, אין בהם דם הנפש כלל רק מיץ וזיעה בעלמא, ולא שייך בהו כלל בחובל בהן משום נטילת נשמה ועד שיהרגוהו ממש אינו חייב עליהם, דהא שאר שקצים ורמשים עד שיוציא מהם דם קתני והני דהרי לית להו דם שיצא, והחלזון נמי הגם שגופו בעל עצמות וגידין הוא, מ\"מ כיון שגופו אטום ואין אברים בעלי עצמות יוצאין ממנו שהפתילים היוצאין מראשו המה זרועי בשר בלא עצמות ולא נקרא אבר אלא כשיש בו גידין ועצמות, להכי אין בו דם הנפש בלוע בגופו כלל דלחייב עלה משום נטילת נשמה, דדם הנפש של גופו האטום הוא דם הכנוס ומיפקד פקיד בגויה ואין בו משום נטילת נשמה, אלא שאם היו יוצאין חוץ לגופו אברים בעלי עצמות היה מוכרח שימצא בו דם הנפש בלוע בגופו להריץ הדם להאברים שחוץ לגופו, אבל הרי אין אברים בעלי עצמות יוצאין ממנו חוץ לגופו, להכי באמת לא נמצא בלוע בגופו דם כלל, ורק מיץ וזיעה בעלמא, וליכא לחייבו עלה משום נטילת נשמה, ולפי שדבר ידוע הוא שלא נקרא אבר אלא כשיש בו גידין ועצמות, להכי לא הוצרך הר\"ן ז\"ל לפרש, וכתב סתמא שהוא גוף אטום ואינו בעלי אברים, וזה ברור בכוונת הר\"ן ז\"ל ונכון, הנה נתבאר דכל כך היה פשיטא ליה להר\"ן ז\"ל שדם הראוי לצביעה שבחלזון הוא מיפקד פקיד בגויה, עד שלא התחיל להקשות מזה הדם כלל:", + "ומתבאר מדברי הר\"ן ז\"ל עוד שני סימנים מובהקים בחלזון זה שמצאנו שהוא הוא החלזון שדברו עליו חז\"ל, א' במה שכולו גוף אטום, כמו שכתבנו שתמונתו עגול ארוך כביצה וכולו מעוטף במעטפה ואין יוצאין ממנו אברים בעלי עצמות, ורק פתיליו היוצאין ממנו והנה זרועי בשר בלא עצמות, וכן היה החלזון האמתי שדברו עליו חז\"ל כמו שנתבאר מדברי הר\"ן ז\"ל, ב' במה שדם הכנוס ומיפקד פקיד בגויה הוא מונח בשלפוחית כמו שנתבאר מדברי הר\"ן דהוי פסיקא ליה מילתא שכך היה בהחלזון האמתי שדברו עליו חז\"ל, [כל אות זה נשמט ממאמרנו פתיל תכלת משגגת המעתיק]:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' נה) ראיה מפורשת שהתכלת לפנים בישראל, היה מדם חלזון זה שמצאנו, מלשון ספר העיטור (חלק שני שער הציצית דף כט ע\"ב) שכתב לשון רב נחשון ריש מתיבתא, תכלת דומה לים כו' ושמו על שם ערבי למאסמ\"א כו' יעו\"ש, וכן זה החלזון שמצאנו שעד היום לוקחין ממנו קליפת העצם לבית המרכולת תרגמו בספר קאנון הגדול בלשון לאטין העתיקה למאסי\"ה יעו\"ש, נראה מפורש מזה שהתכלת היה בא מדם חלזון זה ונקרא למאסמ\"א על שם זה החלזון יעו\"ש, ושמעתי מפקפקין בראיה זו לומר שהיא ראיה חלושה, חדא שיש לומר דשם למאסמ\"א הוא שם הסוג הכולל כל שרצי המים ולא שם המין, ועוד הרי יש הבדל מה בשם שבספר העיטור שכותב ושמו למאסמ\"א לשם שבספר הקאנון שתרגמו למאסי\"ה ובפרט שזה לשון ערבי וזה לשון לאטין:", + "ואנו תמיהין שלא עיינו בספר העיטור ולא בדברינו, שהרי מה שכתב העיטור ושמו על שם ערבי למאסמ\"א כו' על התכלת קאי וקאמר ששמו למאסמ\"א, וכן כתבנו, נראה מפורש שהתכלת בא מדם זה החלזון ונקראת למאסמ\"א על שם זה החלזון, ואם שם למאסמ\"א הוא שם הסוג הכולל כל שרצי המים, איך יתכן שיהיה זה השם נשאל לתכלת שבא רק ממין אחד, אלא ודאי הוא שם המין שהתכלת בא ממנו ונקרא התכלת בשמו:", + "ולענין מה שדקדקו שיש הבדל מה בהשם מלמאסמ\"א ללמאסי\"ה ושם למאסמ\"א שבעיטור הוא לשון ערבי, ושם למאסי\"ה שבספר הקאנון הוא בלשון לאטין, נפלאות הוא איך טחו עיניהם מראות מה שכתבנו (שם), שידוע שבלשון לאטין הישנה מובלל הרבה מלשון ערבי, וכיון שנעתק מלשון ללשון אין לחוש על שנשתנה בהבדל מה, ואנו תמיהין על מי שהוא בן תורה שיפקפק בראיה זו, ועיין בתשובות חכם צבי (סי' קיט) שדן בכיוצא בה ללמוד לענין דינא לידע הירק שיוצאין בו ידי מצות מרור מלשונות ושמות אשכנז וספרד יעו\"ש:\n" + ], + [ + "והנה עוד מצאנו סמוכין וראיה, שזו הבריה שמצאנו הוא החלזון מש\"ס מס' ע\"ז (כח. ושם) רבי יעקב חש בפיקעא אורי ליה רבי אמי כו' וה\"מ פיקעא עילאה פיקעא תתאה מאי כו' לייתי משקדי חלזוני ופירש\"י בפיקעא, פי טבעת של בית רעי ובלע\"ז פיג\"א, כו' פיקעא תתאה, בפי הנקב מלמטה כו', משקדי חלזוני, נימי\"ן בלע\"ז מין חלזון יעו\"ש, וזה ידוע עד היום בספרי הרפואות שבשקדי הדם של חלזון זה שמצאנו, מרפאים חולי זה של מזיבה תחתוניות (האמעראידען בלע\"ז) וכן חולי שינוי הווסת בנשים, ועיין בפר\"ח (שם) הנדפס בגליון הש\"ס דפוס ווילנא דגרס לכודה פי' רוח שאוחזת האשה אחר לידתה נקרא כודה יעו\"ש, וגם זה בא מסיבת הווסת מזיבת הדמים, ונקרא בלע\"ז ליסטירי\"ן ורפואתו ידוע עד היום בשקדי חלזון זה, ונקרא משקדי חלזון שהדם כשהוא בהשלפוחית הוא כשקדים (מאנדלען בל\"א), וגם לגירסת הערוך דגרס משקרי חלזון נחות וכתב עלה פי' צפרדעים שהן נסדקין וצפרדע יוצא ממנו, וכתב על זה המוסף א\"ב חלזוני אינם צפרדעים כי אם שקץ המים הנשמר בקליפות קשות כמו לולים שביבשה ע\"כ יעו\"ש, נראה מדמפרש משקרי על שם קליפתו, והיינו קליפת עצם הסודי שתחת לבושו הדק מלמעלה שבחלזון זה הנמצא, כמו שנתבאר במאמרנו פתיל תכלת (ע' מג) שנמכר במרכולת יצלח לכמה ענינים וגם לרפואת חולאים הנ\"ל:", + "ואם אמנם שמזה אין ראיה אלא שזו הבריה נקראה בשם חלזון, אבל אין ראיה שמדמה היו צובעין התכלת, שמא ממין חלזון אחר, מיהו כיון שזה נתבאר ברור שזו הבריה נקראה בשם חלזון, ממילא על ידי כל הני סימנים מובהקים שנתבאר, מתאמת בברור שהתכלת לפנים בישראל מדם חלזון זה היה בא, כי גם זה הסימן מובהק ממה שאנו רואים שבדמו יכולין לצבוע תכלת:\n" + ], + [ + "במה שביארנו במאמרנו פתיל תכלת (פרט השני עמ' נו ושם) לשון התוס' ז\"ל במס' סוכה (לא: ד\"ה הירוק ככרתי) שחשבו זולתנו ללמוד מלשון התוס' ז\"ל, שיש מחלוקת במהות מראה התכלת בין ש\"ס בבלי לירושלמי, ואנחנו בענינו הרחקנו זה הזרות, לומר שיש פלוגתא במציאות בדבר שהיה נוהג ובא, וביארנו לשון התוס' ז\"ל בביאור רחב ונכון יעו\"ש, טרח ויגע בזה מבהיל אחד בלהג הרבה יגיעת בשר, לעקם הפי' בדברי התוס' ז\"ל להחזיר המחלוקת בין בבלי לירושלמי בצבע התכלת, ויבז בעיניו לשלוח יד בדברינו לבדו, ושלח יד להקל בכבודו של רש\"י ז\"ל, והחליט דבין תכלת לכרתי אינו שם המראה של פוריי\"ש כפי' רש\"י ז\"ל, רק כפי מה שהבין מלשון רבינו יונה במס' ברכות, שכתב משיכיר בין תכלת לכרתי יש מפרשים מלשון החציר והבצלים דמתרגמינן כרתי וביצלי. ואין נראה דמה ענין תכלת אצל כרתי, אלא ודאי הנכון כמו שפי' הרב רבי נתן בעל הערוך, דכרתי הוא מין צבע שקורין הינדי ודומה לתכלת, ולפיכך אמרו משיכיר כו' יעו\"ש, ונדמה לו שרבינו יונה ז\"ל בלשון יש מפרשים כיון על פירש\"י ז\"ל ומדחי ליה כלאחר יד וכתב ואינו נראה דמה ענין תכלת אצל כרתי, ולהכי הבין זה המבהיל שרבינו יונה והערוך לא מפרשי ששם כרתי הונח על פריי\"ש ועל מראה הפוריי\"ש אלא שם צבע דהיינו אדמה שצובעין בה בלא\"ה ונקרא כרתי, ולזה נדחק בפי' זר מאד בלשון הערוך:", + "ואנו תמיהין אם נתן זה המבהיל לב לדעת ולהבין דחיות רבינו יונה ואינן נראה דמה ענין תכלת אצל כרתי, ואמאי הוא יותר ענין תכלת אצל כרתי שהוא אדמה מאצל כרתי שהוא פוריי\"ש, ואי משום דפוריי\"ש הוא ויר\"ד (גרין בל\"א) ואדמה הינדי היא אירנד\"י (בלא\"ה בל\"א) ותכלת מתדמה יותר לאירנד\"י (בלא\"ה בל\"א) מלויר\"ד (גרי\"ן בל\"א), הרי להבנת זה המבהיל רק לשיטת ש\"ס בבלי תכלת הוא מראה אירנד\"י (בלא\"ה בל\"א), אבל לשיטת ש\"ס ירושלמי תכלת הוא מראה ויר\"ד (גרי\"ן בל\"א), ומתדמה באמת תכלת טפי לכרתי שהוא פוריי\"ש, מלכרתי שהוא אדמה הינדי, וא\"כ לא היה ליה לרבינו יונה למדחי כל כך כלאחר יד פי' היש מפרשים שהוא פירש\"י ז\"ל, אלא לומר שזה הוא כפי שיטת הש\"ס ירושלמי, ולא כפי שיטת ש\"ס בבלי, דאטו מאן דמפרש לה למתני' כפי שיטת הירושלמי משתבש כל כך, וביותר תמוה שרבינו יונה סיים על פירושו מהערוך והכי משמע מירושלמי יעו\"ש, והרי לפי הבנת זה המבהיל הוא להיפך, דלהירושלמי מתפרש שפיר כפי היש מפרשים:", + "אמנם באמת כל דבריו ישא רוח, דודאי רבינו יונה ז\"ל לא כיון בלשון יש מפרשים לפירש\"י ז\"ל ולדחותו כלאחר יד, אלא באמת פירש\"י ופי' הערוך דא ודא אחת הוא, ולדברי הכל שם כרתי או כרתן הונח על פוריי\"ש ממש והן על הנצבע במראה פוריי\"ש, ורבינו יונה מיש מפרשים אחריני אתא לאפוקי דמפרשי דכרתי האמור כאן היינו פוריי\"ש ממש פוריי\"ש עצמו, ע\"ז כ' ואין נראה דמה ענין תכלת אצל כרתי, כלומר מה ענין תכלת אצל פוריי\"ש, מהיכן יש לו פוריי\"ש בהדי תכלת לומר שיכיר בין תכלת לפוריי\"ש, ולכן פי' כפירש\"י והערוך, דכרתי דכאן הוא שם המראה שדומה לפוריי\"ש ונקרא הינדי ודומה לתכלת, ולכן שפיר יש למתלי משיכיר בין צמר צבוע תכלת לצמר צבוע כרתי, דהיינו מי שיש לו בציציותיו שני המראות הללו תכלת וכרתי, ועל זה סיים והכי משמע בירושלמי, היינו ממה שהירושלמי מפרש אהך מתניתין דמס' ברכות דתרווייהו רבנן ורבי אליעזר מיסמך סמכי וקאי על קרא דוראיתם אותו שיהא ניכר בין הצבועין יעו\"ש, וכמו שבארנו במאמרנו (פתיל תכלת עמ' סג). ובחנם טרח זה המבהיל להעמיס עלינו מחלוקת חדש בין רש\"י ז\"ל לבין הערוך ורבינו יונה ז\"ל, ולהחזיר המחלוקת בין בבלי וירושלמי במציאות מהות מראה התכלת שלא כדת, ואין כדאי להטפל עוד בדבריו בפרט זה, כי מאחר שבטל העיקר בטל הטפלה, וכבר רמזנו על המבהיל זה שכפי הנראה יש לו חסרון במוחו, על כי רוב דבריו שאב ממבואות המטונפות ולא ידע להבדיל בין הקודש לבין החול וד\"ל, גם מה שטרח לחלוק עלינו את השווין, לעשות מחלוקת בין רש\"י והרמב\"ם ז\"ל במראה התכלת, דברי תהו ורעות רוח הם ואין בהם כדי לנטות מהמקובל אצלינו מחז\"ל, כל שלא לאפושי פלוגתא עדיף, גם מה שמתפאר עצמו בחידושו שחידש שהרמב\"ם קורא מראה בלא\"ה בשם שחור, גנוב הוא אתו, שהרי כבר רמזנו על זה במאמרנו (פתיל תכלת עמ' ס) וכתבנו ועיין תוי\"ט (כלאים פ\"ב מ\"ה) אלא שקצרנו בזה, ובכתבים בחידושינו על ספר היד הארכנו בזה, וגם השבנו מזה כבר לאיזה שואלים אפס קצהו נעתיק בסמוך אי\"ה:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' סג) הנה נתבאר שורש מראה התכלת בפרטות, כי שרשה היא מראה אירנד\"א (בלא\"ה בל\"א), הנוטה לשחרות דהיינו ירוק שחורי ופתוך בו מעט מראה ויר\"ד בלע\"ז (גרי\"ן בל\"א), ולהיות כי גם במראה זו עצמה יש עזה וכהה ודיהא ממנה כמה מדרגות כו', לזאת ראיתי להעיר ולתת לזה גבול ומדה מרווחת במראה התכלת, והוא נודע בלוחות התחלקות מראות הצבע ליסודותם הקודרים דרך עשת הזכוכית המשולש כו', ושם נחלק קדירת אור השמש למאה ושבעים חלקי מדת המעטער, והכשר שבו לצבע התכלת הוא מתחיל מן תשעים עד מאה וחמשים חלקי המעטער, שמן מאה וחמשים ולמעלה מתחיל מראה הכרתי ששורשו מראה ויר\"ד בלע\"ז (גרי\"ן בל\"א), והממוצע דהיינו מן מאה ועשר עד מאה ושלשים, הוא המובחר לתכלת כו' יעו\"ש, נשאלנו על זה מצורב אחד מלשון הרמב\"ם ז\"ל (פ\"ב מה' ציצית ה\"ח) טלית שהיא כולה אדומה או ירוקה או משאר צבעונין עושה חוטי לבן שלה כעין צבעה אם ירוקה ירוקין אם אדומה אדומין, היתה כולה תכלת עושה לבן שלה משאר צבעונין חוץ מן השחור מפני שהוא נראה כתכלת כו' יעו\"ש, ובודאי השחור שכיון עליו הרמב\"ם ז\"ל הוא מן החלקים היתירים מן מאה וחמשים של מידת המעטער, דלמטה מכן תכלת מיקרי, וא\"כ קשה לע\"ד למה עושה משאר צבעונין חוץ מן השחור, והלא גם גרי\"ן בלא\"ה היינו החלקים למטה מתשעים ממדת המעטער ג\"כ דומה לתכלת כשחרות החלקים שלמעלה מן מאה וחמשים ממדת המעטער עכ\"ל השואל נ\"י:", + "והשבנו על זה, מדפסיקא לך דודאי השחור שכיון עליו הרמב\"ם ז\"ל הוא תכלת הפסולה לתכלת מצוה, אבל תכלת הכשרה לתכלת מצוה שפיר דמי למירמי ביה בטלית שכולה תכלת לשם לבן, שמע מינה דסליק אדעתך למימר דהרמב\"ם ז\"ל בפירושא קמא דרש\"י ז\"ל קאי, דמפרש לה להאי ברייתא דמס' מנחות (מא:) טלית שכולה תכלת כל מיני צבעונין פוטרין בה חוץ מקלא אילן דדמי לתכלת, וזימנין דמזבין לה לאינש אחרינא וסבר דכל חוטי תכלת וכי מצריך לטלית אחריתי שקיל תרי חוטים מהכא ונתן שם עם לבן ונמצאת אחת מהן נפטר בקלא אילן לשם תכלת ושדי קלא אילן עם לבן בציצית והוי כלאים בלא מצוה ע\"כ, ולהדין פירושא תכלת הכשרה למצוה שפיר דמי, ובכלל כל מיני צבעונין פוטרין בה הויא, דהא ליכא למיגזר בה מידי, אבל אם כן על כרחך חוץ מקלא אילן דוקא קאמר, דהיינו מראה תכלת ממש הכשרה לתכלת מצוה מצד המראה, אלא שפסולה מחמת שהיא שלא מן החלזון, דבהא שפיר איכא למיגזר זימנין דמזבין לה לאינש אחרינא וסבר דכל חוטי' תכלת, וכי מצריך לטלית אחרת שקיל תרי חוטים כו' ויהיה כלאים שלא במקום מצוה, אבל מראה תכלת הפסולה לתכלת מצוה מצד המראה שאינה מראה תכלת הכשרה, ודאי שפיר דמי למשדי במקום לבן בטלית שכולה תכלת דהא ליכא למיגזר מידי, דמהיכי תיתי יהא שקיל אותם לתכלת, הרי המראה ניכרת שמראה פסולה היא לתכלת, ואי משום אינש דלא גמיר א\"כ בלאו הכי ניחוש שיקח תכלת במראה הפסולה ואין לדבר סוף, אלא ודאי חוץ מקלא אילן דוקא קאמר, וא\"כ על כרחך חוץ מן השחור דקאמר הרמב\"ם ז\"ל, היינו נמי דוקא מראה תכלת ממש הכשרה לתכלת מצוה מצד המראה, ורק שפסולה מחמת שהיא שלא מן החלזון כגון מקלא אילן וכדומה, ואל תתמה שהרמב\"ם ז\"ל יקרא למראה תכלת בשם שחור, כי כבר ביארנו בחידושינו למס' מנחות ובחידושינו על ספר היד מלשון התוספות יום טוב ז\"ל במס' כלאים (פ\"ב מ\"ה) שהרמב\"ם קורא למראה התכלת דהיינו ירוק שחורי בשם שחור, והגם שלשון התוי\"ט ז\"ל (שם) הוא שיש שקורין לשחור תכלת, אבל על כרחך בלשון הרמב\"ם ז\"ל כוונת התוי\"ט ז\"ל להיפך שקורא לתכלת שחור, שהרי כתב זה ליישב הסתירה שבדברי הרמב\"ם ז\"ל שבפירוש המשניות מס' שבת (פ\"ט מ\"ה) מפרש אאסטיס שצובעין בו כעין הרקיע ובמורה (חלק א בהקדמה ו למדברים) כתב שהוא צבע שחור, וסתירה זו אינה מתורצת אלא כשתאמר שקורא לתכלת שהוא כעין הרקיע שחור אבל לא במה שתאמר שקורא לשחור תכלת, ורק שהתוי\"ט ז\"ל נקט שיש שקורין לשחור תכלת משום שקאי אדברי יפת שבראב\"ע ז\"ל, שכתב עליו הראב\"ע ז\"ל ואנו נסמוך על רז\"ל שאמרו שהוא ירוק כו', והיינו ממה שאמרו תכלת דומה לים וים דומה לרקיע, וא\"כ הבין בדברי יפת שהתכלת באמת שחור הוא ולשחור קורא תכלת, אבל הרמב\"ם ז\"ל הרי על רז\"ל סמך שהתכלת דומה לרקיע ולא שחור הוא באמת, ועל כרחך לומר בלשונו שקורא לתכלת שחור ולא שקורא לשחור תכלת, ואולי סובר הרמב\"ם ז\"ל לפרש כן דברי יפת שאינו סותר קבלת רז\"ל, ובאמת הדבר מבואר בלשון הרמב\"ם ז\"ל גופא בה' צצית (פ\"ב סוף הלכה ה) שקורא לתכלת שחור שכתב, ואם הוסיף עינה והושחרה יותר ממה שהיתה קודם האפייה כשרה, יעו\"ש שמבואר להדיא שלתכלת הכשרה לתכלת מצוה קורא בשם שחור, עד שאנו תמיהין על התוי\"ט ז\"ל שהוצרך להביא מדברי הראב\"ע ז\"ל:", + "ומעתה כפי זה, בטלית שכולה תכלת אינו פסול להטיל במקום לבן אלא מראה תכלת ממש הכשרה לתכלת מצוה רק שפסולה מחמת שהוא שלא מן החלזון, אבל מראה תכלת הפסולה מצד המראה שפיר דמי, הן למעלה ממראה תכלת הכשרה, והן למטה ממראה תכלת הכשרה, וא\"כ אין מקום כלל למה שהקשית:", + "ברם בעיקרא דמילתא הא דפשיטא לך דהרמב\"ם ז\"ל בשיטת פי' קמא דרש\"י ז\"ל קאי, הא ודאי אינו, דודאי להרמב\"ם דקורא לתכלת שחור, שם שחור כולל כל מיני תכלת, הן תכלת הפסולה לתכלת מצוה מחמת שבאה משאר צבעים שלא מן החלזון, והן תכלת הכשרה לתכלת מצוה שבאה מן החלזון, וכן כולל נמי מראות תכלת הפסולות לתכלת מצוה מצד שהיא למעלה ממראה תכלת הכשרה עד שחור ממש, דהא ודאי שחור ממש נמי קרוי שחור, וכיון דקאמר הרמב\"ם ז\"ל חוץ מן השחור משמע דבא לאסור להטיל במקום לבן בטלית שכולה תכלת כל הנכנס תחת סוג שחור, ונהי דתכלת הפסולה מצד המראה לא נכלל בלשונו ז\"ל לאסור כיון שכתב חוץ מן השחור מפני שהוא נראה כתכלת. ותכלת הפסולה מצד המראה אינו נראה כתכלת, כיון שאין מראיה דומה למראה תכלת הכשרה והוי בכלל שאר צבעונין דמכשיר להדיא וכתב עושה לבן שלה משאר צבעונין. מיהו הא ודאי בכלל לשונו חוץ מן השחור לאסור בטלית שכולה תכלת להטיל במקום לבן אפילו תכלת הכשרה שבאה מן החלזון. ולפירוש קמא דרש\"י ז\"ל הא ודאי ליתא, דהא ליכא למיגזר ביה מידי כדאמרן:", + "וזה באמת כוונת מרן הקדוש ז\"ל בכסף משנה (שם) שהקשה, וזה לשונו הקדוש ויש לתמוה על רבינו שכתב היתה כולה תכלת עושה לבן שלה משאר צבוענין חוץ מן השחור, ובגמרא לא אמרו אלא חוץ מקלא אילן והיא צבע תכלת בשאר צבעים שלא בדם חלזון ע\"כ, ומבהיל אחד בכתביו ששלח לן גשש בזה כעור באפלה וסבר שמציאה מצא לחדש שהרמב\"ם ז\"ל קורא לתכלת שחור ודימה שתפס בזה את רבינו הקדוש הכ\"מ ז\"ל שהיה בהעלם ממנו ידיעת דבר זה, אבל טח עיניו מראות להבין כוונת מרן הקדוש ז\"ל, גם לא ידע ואשם שכבר העיר בזה התוי\"ט ז\"ל כדאמרן, וח\"ו לומר שידיעת דבר זה היה בהעלם ממרן הקדוש ז\"ל מה שהוא מבואר להדיא בדברי הרמב\"ם ז\"ל גופיה בהלכה הקודמת (הלכה ה') כדאמרן. ואדרבה כל עיקר תמיהת מרן הקדוש ז\"ל הוא מכח זה שלהרמב\"ם ז\"ל שם שחור כולל תכלת, וכיון דקאמר חוץ מן השחור, נכלל בה לאסור גם תכלת הכשרה הבאה מן החלזון, ואלו בגמרא לא אמרו אלא חוץ מקלא אילן והיא צבע תכלת בשאר צבעים שלא בדם חלזון, דבהא איכא למיגזר דלמא מזבין לה לאינש אחרינא ושדי להו לטלית אחרינא במקום תכלת ויהיה כלאים שלא במקום מצוה, אבל בתכלת כשרה הבאה מן החלזון דלא שייך הך גזירה שפיר דמי, וע\"ז תי', ותמצית תירוצו ז\"ל הוא שהרמב\"ם ז\"ל מפרש כפי' שני של רש\"י ז\"ל, דמה דלא יטיל בה קלא אילן במקום לבן הוא נמי משום דבעינן שני מינין והכא מיחזי כאילו אין שם אלא מין אחד, וכיון דטעמא משום דמיחזי כאילו אין שם אלא מין אחד, מסתברא ליה להרמב\"ם ז\"ל דלאו דוקא נקט קלא אילן, אלא אפילו תכלת כשרה שבאה מחלזון נמי אסור להטיל בה במקום לבן, דהא נמי מיחזי כאילו אין שם אלא מין אחד:", + "המתבאר ממה שכתבנו דמראה תכלת הפסולה לתכלת מצוה מצד המראה בין מחמת שהיא למטה ממראה תכלת הכשרה בין מחמת שהיא למעלה ממראה תכלת הכשרה לכלהו פירושא, מותר להטיל בה בטלית שכולה תכלת במקום לבן, באופן דלכלהו פירושא אין מקום למה שהקשית:", + "אכן האמת אגיד ולא אכחד דמשמעות לשון מרן ז\"ל הקדוש בתירוצו משמע דמפרש חוץ מן השחור שבלשון הרמב\"ם ז\"ל דגם תכלת הפסולה מצד המראה מחמת שהוא למעלה ממראה התכלת הכשרה, נכלל בלשון זה לאסור להטיל בה בטלית שכולה תכלת במקום לבן. והיינו ממה שכתב בלשונו הקדוש, אפשר לומר שרבינו מפרש דקלא אילן שם כולל בין לצבע תכלת שלא בדם חלזון בין לשחור, ונקט רבינו לאסור שחור וכ\"ש צבע תכלת שלא בדם חלזון כו', ורבינו נקט שחור וכ\"ש קלא אילן ע\"כ יעו\"ש. ואם איתא דמרן הקדוש ז\"ל הבין בלשון חוץ מן השחור שכתב הרמב\"ם ז\"ל, שכוונתו רק על מראה תכלת הכשרה לתכלת מצוה מצד המראה, וכמו שדקדקנו אנו מלשון מפני שהוא נראה כתכלת, א\"כ אינו מובן כלל לומר שהרמב\"ם מפרש דקלא אילן כולל בין לצבע תכלת שלא בדם חלזון בין לשחור, הרי הא ודאי דקלא אילן אינו כולל צבע תכלת הכשרה הבאה מחלזון. וכן אינו מובן לשון כ\"ש צבע תכלת שלא בדם חלזון כו' וכ\"ש קלא אילן שבלשון מרן הקדוש ז\"ל, דמאי כ\"ש הוא הא ודאי להאי פירושא דשני מינין בעינן יש לאסור טפי להטיל במקום לבן תכלת כשרה שבאה מדם חלזון, דהוי מין אחד ממש, הן במראיתן הן במהותן מקלא אילן דהיינו צבע תכלת שלא בדם חלזון, דנהי דהוי מין אחד במראיתן, במהותן מיהת תרי מיני נינהו ולא שייך הביא איסור צבע תכלת שלא בדם חלזון במכ\"ש מצבע תכלת שבדם חלזון, אלא ודאי דמרן הקדוש ז\"ל הבין בלשון הרמב\"ם, חוץ מן השחור, דשם שחור כולל בין לצבע תכלת שלא בדם חלזון ובין לצבע תכלת שבדם חלזון הכשרה ובין לצבע תכלת שבדם חלזון הפסולה מצד המראה שהיא למעלה ממראה תכלת הכשרה, הכל נכלל בשם שחור, וכדאמרן דהא ודאי שחור ממש נמי קרוי שחור, ולזה הוקשה לו הרי בגמרא לא אמרו אלא חוץ מקלא אילן, והוא צבע תכלת בשאר צבעים שלא בדם חלזון, דבהא איכא למיגזר דלא תיפוק מינה חורבה דכלאים שלא במקום מצוה, אבל בצבע תכלת שבדם חלזון הכשרה, או בצבע תכלת שבדם חלזון הפסולה מצד המראה שפיר דמי דבהנך תרתי ליכא למיגזר לחורבה דכלאים שלא במקום מצוה כדאמרן, ועל זה תירץ שאפשר לומר שרבינו מפרש דקלא אילן שם כולל בין לצבע תכלת שלא בדם חלזון בין לשחור, כלומר צבע תכלת שבדם חלזון הפסולה מצד המראה שהוא למעלה ממראה תכלת הכשרה, ונקט רבינו לאסור שחור וכ\"ש צבע תכלת שלא בדם חלזון, דמפרש טעמא דלא יטיל בה קלא אילן במקום לבן משום דבעינן שני מינין והכא מיחזי כאלו אין בה אלא מין אחד, כלומר ולהכי הוי צבע תכלת שלא בדם חלזון כ\"ש לאסור טפי מצבע תכלת שבדם חלזון הפסולה מצד המראה, דודאי כל שמראיהן יותר שוין הוי יותר מין אחד. ובתר הכי מסיק דאפילו נימא שגם להרמב\"ם ז\"ל בלשון קלא אילן אינו נכלל שחור, מ\"מ אתי שפיר שמצד הסברא משמע ליה דקתני קלא אילן, והוא הדין שחור דמידי הוא טעמא משום דמיחזי כאלו הם מין אחד, ההוא טעמא שייך נמי בשחור וממילא משמע, והרמב\"ם נקט שחור וכ\"ש קלא אילן כדאמרן, דודאי כל שמראיהן יותר שוין הוי יותר מין אחד כן נראה ברור בכוונת דבריו הקדושים ז\"ל:", + "המתבאר מדברי מרן הקדוש ז\"ל שבכלל לשון הרמב\"ם ז\"ל חוץ מן השחור הוא דלא מיבעיא תכלת כשרה או קלא אילן במראית תכלת כשרה אסור להטיל במקום לבן, אלא אפילו תכלת הפסולה מצד המראה נמי אסור להטיל במקום לבן:", + "ולכאורה באמת אינו מובן, אמאי יהיה תכלת הפסולה מצד המראה אסור להטיל במקום לבן, הרי כמו שנתבאר מדברי מרן הקדוש ז\"ל עצמו דכלפי חששא דגזירה דלא תיפוק מינה חורבה דכלאים שלא במקום מצוה לא חיישינן בתכלת הפסולה מצד המראה, משום שניכר על ידי המראה שאינן כשרים לשם תכלת, א\"כ ממילא משום דמיחזי כמין אחד נמי ליכא דהא ניכרים הם כלפי התכלת הכשר מצד המראה ודחיק הוא למימר דהגם דחששא דגזירה ליכא משום שניכר להאדם ולא יקח אותם לטלית אחר לשם תכלת, מיהו תרי מינין נמי לא הוי דכיון שמתדמה קצת לתכלת לא נפיק מכלל מין אחד. שהרי אפילו היה מבואר זה בברייתא, היה צריך ביאור מנא לן למימר הכי, ובפרט לפי מה דמסיק מרן ז\"ל דקלא אילן דברייתא אינו כולל אלא צבע תכלת שלא בדם חלזון, ורק דהרמב\"ם מסברא קאמר דהה\"ד שחור, ומאי סברא היא זו הא ניכרים הם כלפי התכלת הכשר, ואמאי מיחזי כמין אחד, ודלמא ברייתא דוקא קלא אילן קאמר, ובאמת לולא מרן הקדוש ז\"ל הייתי אומר דהרמב\"ם ז\"ל בלשון חוץ מן השחור אינו מכוון אלא להוסיף על הברייתא ולאכלולי נמי צבע תכלת הכשרה, הן מצד מראיתה הן מצד מהותה, אבל הפסולה מצד המראה יכול להטיל במקום לבן שהרי ניכר ואינו נראה כתכלת ואיכא תרי מינין, אכן הרי לשון מרן הקדוש ז\"ל אינו אומר כן וצריך ביאור כנ\"ל:", + "ונראה כיון דחיובא דציצית מתחיל משיכיר בין תכלת ללבן, כמו שפסק הרמב\"ם ז\"ל בה' ציצית (פ\"ג ה\"ח), ומקורו ביארנו מש\"ס דמנחות (מג:) ראה מצוה זו וזכור מצוה אחרת התלויה בו יעו\"ש בכסף משנה, והרי אז עדיין אין היום מאיר כל כך ולא ניכר רק בין תכלת למראה הרחוקה מתכלת, כגון לבנים אדומים ירוקים, אבל בין תכלת למראה הקרובה לתכלת אינו ניכר עדיין. וכיון דאשני מראות שבה קפדינן שלא יהיה מראית החוטין שלשם לבן שוין עם החוטי תכלת מסברא משמע ליה להרמב\"ם ז\"ל לאסור נמי להטיל במקום לבן מראה תכלת הפסולה למצות תכלת מצד המראה, דאף שניכרים הם ביום כלפי התכלת, מ\"מ הרי בעידן התחלת חיובא דציצית, שאז אין היום מאיר עדיין כל כך מראיהן שוין, דכיון שמראיתן קרובה למראה תכלת טרם שמאיר היום יפה נראין שוין, ושאני לענין גזירה משום חורבה דכלאים שלא במקום מצוה, דכיון דכל היום ניכר משום האי פורתא לא חיישינן, אבל משום דאשני מראות שבה קפדינן, ודאי מיד משמתחיל חיובא דציצית צריך שיהיה שני מראות, והרי אז מראיהן שוין ומחזי כאלו הם מין אחד, להכי לא הוכשרו להטיל במקום לבן:", + "אלא דכפי זה חוזר וניער מה שהקשית, דהנה הא ודאי דבלשון הרמב\"ם ז\"ל חוץ מן השחור אינו נכלל אלא תכלת הפסולה מצד המראה, מחמת שהיא עמוקה יותר ממראית תכלת הכשרה, דהיינו למעלה מן מאה וחמשים בחלקי המעטער, אבל תכלת הפסולה מצד המראה מחמת שהיא למטה ממראה התכלת, דהיינו מן תשעים בחלקי המעטער ולמטה, שביארנו שפסול לתכלת משום שהוא מראית הכרתי, אינו נכלל לאסור להטיל במקום לבן בלשון חוץ מן השחור, דכרתי ודאי אינו נכנס תחת שם שחור והויא בכלל עושה לבן שלה בשאר צבעונין שכתב הרמב\"ם ז\"ל, ותקשה הניחא לרבי אליעזר דחיובא דציצית מתחיל משיכיר בין תכלת לכרתי, שפיר דמעידן דמתחיל חיובא דציצית הכרתי שהיא למטה ממראה התכלת ניכר הוא כלפי התכלת, ואיכא תרי מינין, אבל בין תכלת למראית תכלת העמוקה דהיינו למעלה מן מאה וחמשים בחלקי המעטער, אין ניכר אז עדיין ונראה מראיהן שוין. אבל לרבנן דאמרי משיכיר בין תכלת ללבן, והכי קי\"ל, ואז עדיין אינו ניכר בין תכלת לכרתי ג\"כ, ומאי שנא למעלה ממראה התכלת דאסור להטיל במקום לבן, ומאי שנא למטה ממראה התכלת דאסור להטיל במקום לבן, ומאי שנא למטה ממראה התכלת דשרי. מיהו אין קושיא זו נוגע לדברינו, אלא קושיא מבחוץ היא, דתכלת במראה הכרתי נמי יהא אסור, דהא מתדמה לתכלת כמו שכתבו התוס' שהבאנו במאמרנו (פתיל תכלת).", + "ונראה דכיון דהא דקפדינן אשני מראות שבה הוא רק למצוה ולא לעכב בדיעבד סמכינן בהא אדרבי אליעזר. והגם דלפי פירש\"י ז\"ל בפי' השני משמע דהא דאשני מראות שבה קפדינן הוא לעיכובא בדיעבד, דזה לשון רש\"י ז\"ל, טלית שכולה תכלת כל מיני צבעונין פוטרין בה לשום לבן, דכיון דמין כנף ליכא לקיומי בה אין לך לחזר אחר לבן אלא שיהיו בה שני מינין, חוץ מקלא אילן דדמי לתכלת, וזימנין דמזבין לה לאינש אחרינא וסבר דכל חוטיה תכלת [דהא דבעינן שני מינין הוא רק לכתחלה דהא כרבנן קי\"ל שהתכלת והלבן אין מעכבין זה את זה] וכי מצריך לטלית אחריתי שקיל תרי חוטין מהכא ונתן שם עם לבן, ותחת אלו יתן לבן, ונמצאת אחת מהן נפטר בקלא אילן עם לבן בציצית והוי כלאים בלא מצוה. מיתיבי טלית אין פוטרין בה לשם לבן אלא מינה אם אדומה היא יטיל בה שני חוטין אדומים ושני חוטין תכלת וכן שאר גוונים. טלית שכולה תכלת מביא תכלת שני חוטין לשם תכלת ודבר אחר לשם לבן ואע\"ג דהאי תכלת הוי מין כנף, אפילו הכי שני מינין בעינן דאזלינן בתר רוב טליתות. וקלא אילן לא יביא ואם הביא כשר אלמא קלא אילן נמי פוטר בה, אמר רב נחמן בר יצחק לא קשיא כאן בטלית בת ארבעה חוטין שנים תכלת ושנים קלא אילן כשר. כאן בטלית בת שמונה חוטין. ארבע תכלת והטיל בה ארבע קלא אילן לקיים מצות שני מינין פסולין, דהואיל ולבר קלא אילן איכא חוטין כל צורכה, חיישינן דלמא מצריך לטלית אחריתי ושקיל הנך דתכלת מהכא ותלי לה התם, וליכא הכא אלא קלא אילן, אי נמי שקיל הנך דקלא אילן ותלי בה ע\"כ, ביאור דברי רש\"י ז\"ל דבטלית בת ארבעה שנים תכלת ושנים קלא אילן רק לכתחלה אסור משום גזירה שמא מיזדבין לה לאיש אחר ויסבור שכל חוטיה תכלת, וכי מצריך לטלית אחריתי שקיל תרי חוטין מהכא ונתן שם עם לבן, ותחת אלו יתן לבן ונמצאת אחת מהן נפטר בקלא אילן לשם תכלת ושדי קלא אילן עם לבן בציצית והוי כלאים בלא מצוה, אבל בדיעבד שפיר דמי דכיון שאין בו בטלית זה אלא ד' חוטין כדי צורכו, חששא רחוקה היא שיהא שקיל תרי חוטין מינה לטלית אחריתי ולא חיישינן בדיעבד להכי, אבל בטלית בת שמונה דאית בה ארבעה חוטין יותר מכדי צורכה, חששא קרובה היא כי מזבין לה לאינש אחרינא ויסבור שכל חוטיה תכלת, וכי מצריך לטלית אחריתי ודאי ישקול ארבעה חוטין מהכא, ושמא יתרמי ליה כל הארבעה חוטין ממין אחד מתכלת או מקלא אילן ונמצאת אחת מהן נפטר בקלא אילן לשם תכלת, ויהיה כלאים בלא מצוה, כגון שהטליתות הם של פשתן, ואפילו למאי דקי\"ל דאין מטילין תכלת בטלית של פשתן, ג\"כ איכא למיחש שיקח ארבעה חוטין מהכא ויתרמי ליה הקלא אילן ויטילם בטליתות אחרים של צמר לשם תכלת עם לבן של פשתן ויהיה כלאים שלא במקום מצוה, זה נראה ברור בביאור רש\"י ז\"ל, ודלא כמו שראיתי יש שהבינו בפירש\"י ז\"ל, דרק בסלקא דעתך דמיירי הכל בטלית בת ארבעה הוא דפירש\"י ז\"ל החשש משום כלאים בלא מצוה, דבטלית בת ארבעה ליכא חששא אחריתי, אבל למה דמסיק דברייתא דפוסל קלא אילן במקום לבן בדיעבד בטלית שכולה תכלת, הוא בטלית בת שמונה, וכתב רש\"י ז\"ל דהואיל ולבר קלא אילן איכא חוטין כל צורכה, חיישינן דלמא מצריך לטלית אחריתי ושקיל הנך דתכלת מהכא ותלי לה התם וליכא הכא אלא קלא אילן, אי נמי שקיל הנך דקלא אילן ותלי בה החשש הוא כלומר ונמצא שני הטליתות אינם נפטרים אלא במין אחד ואנן תרי מינין בעינן לעכב להכי פסול בדיעבד:", + "ובעניותין הדין פרושא לא מיתחזי לן, חדא דא\"כ החשש הוא בשני הטליתות, הן אותו הטלית שיהיה בו חוטי התכלת, והן אותו הטלית שיהיה בו החוטי קלא אילן ששניהם יהיו פסולין, משום דכל חד לא יהיה בו אלא מין אחד, ואלו מלשון רש\"י ז\"ל חיישינן דלמא מצריך לטלית אחריתי ושקיל הנך דתכלת מהכא ותלי לה התם וליכא הכא אלא קלא אילן. אי נמי שקיל הנך דקלא אילן ותלי בה ע\"כ, משמע דהחשש אינו אלא על חד מהנך טליתות, אותו טלית שיהיה בו הקלא אילן. והיינו ממש כלשון רש\"י ז\"ל בהס\"ד ונמצאת אחת מהן נפטר בקלא אילן לשם תכלת כו'. ועוד דא\"כ קיימינן השתא דשני מינין בעינן לעכב דאפילו בדיעבד פסול היכא דליכא אלא מין אחד, א\"כ מהיכי תיתי ניחוש שיסבור זה האינש אחרינא דכל חוטיה תכלת, הרי אפילו בדיעבד פסול כשכל חוטיה תכלת דליכא אלא מין אחד. ועוד הא תינח למיפסל בדיעבד בדליכא אלא מין אחד, לרבי דהתכלת והלבן מעכבין זה את זה, אבל לרבנן דאין מעכבין זה את זה פשיטא דלא בעינן שני מינין לעכב, וא\"כ בפשיטות הוי ליה לתרוצי רומיא דהנך תרי ברייתות ולומר אידי ואידי בטלית בת שמונה וחדא כרבי וחדא כרבנן.", + "והגם שהתוס' ז\"ל הקשו קושיא זו לפירש\"י ז\"ל, אכן לא הקשו אלא לפירוש שני של רש\"י ז\"ל כמו שיתבאר, ולמה לא הקשו נמי לפי' ראשון של רש\"י ז\"ל. אלא נראה ברור דבקושטא לפי' ראשון של רש\"י ז\"ל, לא הוי טעמא כלל משום דבעינן שני מינין לעכב, אלא כמו שביארנו, דטעמא לא הוי אלא משום חששא דכלאים בלא מצוה, ורק דבטלית בת ארבעה שאין בה חוטין יותר מכדי צורכה הוי חששא רחוקה ולא חיישינן רק לכתחלה, ובטלית בת שמונה דיש בה חוטין יותר מכדי צורכה הוי חששא קרובה, ולהכי פסיל אפילו דיעבד. ומסיק רש\"י ז\"ל לשון אחר ועיקר חוץ מקלא אילן, דהא אשני מראות שבה קפדינן ואלו מראיהן שוין, ורמינן עלה מברייתא דקתני ואם הביא כשר ומשני לא קשיא, הא בטלית בת ארבעה הא בטלית בת שמונה. ולפי פי' זה פי' רש\"י ז\"ל בהא דמשני הא בטלית בת ארבעה כו', להיפוך ממה שפירש לפי' הראשון. דלפי' הראשון פירש\"י ז\"ל הא ברייתא דואם הביא כשר, מתוקמא בטלית בת ארבעה, והא דקתני שקלא אילן אינו פוטר בה דמשמע אפילו דיעבד, מתוקמא בבת שמונה, והשתא פירש\"י ז\"ל להיפוך הא דקתני שקלא אילן אינו פוטר בה דמשמע אפילו דיעבד, מתוקמא בטלית בת ארבעה שני חוטין תכלת ושני חוטין קלא אילן, להכי פסול אפילו דיעבד, דהא אשני מראות שבה קפדינן ואלו מראיהן שוין, והא דקתני לא יביא ואם הביא כשר בטלית בת שמונה חוטין ארבעה של תכלת ומין אחר [כלומר שהיו בה ארבעה חוטין דהיינו שניים תכלת ושנים מין אחר] וביקש להטיל בה עוד ארבעה אחרים לא יטיל קלא אילן, שמא ימכרנו לאיש אחר ויהא סבור שהם תכלת ויתירם מכאן ויתן בטלית אחרת במקום תכלת עם לבן, ואם הביא כשר דהא נפטרה בארבע חוטין של תכלת ודבר אחר ע\"כ, המתבאר בשיטת רש\"י ז\"ל בפי' השני דאשני מראות קפדינן לעכב, ולהכי בטלית בת ארבעה שנים של תכלת ושנים של קלא אילן פסול אפילו דיעבד, משום שמראיהן שוין, ורק בטלית שכבר יש בה ארבעה חוטין בשני מראות, דהיינו תכלת ולבן או צבע אחרת, ורק שבא להטיל בה עוד ארבעה, לא יטיל בה קלא אילן לכתחלה, משום גזרה דתיפוק מינה חורבה דכלאים שלא במקום מצוה, ובדיעבד כי הטיל בה קלא אילן לית לן בה, דמשום הך חששא לא פסלינן בדיעבד, והתוס' ז\"ל הקשו על זה (בד\"ה ואם הביא כשר) וכתבו למאי דפירש הקונטרס דקלא אילן במקום לבן פסול משום שדומה לתכלת ואין כאן שני מינים, קשה מאי פריך דלמא האי ברייתא כרבנן דריש פרקין דאמרי אין הלבן מעכבת את התכלת ע\"כ, כלומר ולהכי אם הביא כשר, ואידך ברייתא דקתני שקלא אילן אינו פוטר במקום לבן דמשמע אפילו דיעבד כרבי דאמר התכלת והלבן מעכבין זה את זה, ואידי ואידי בטלית בת ארבעה, ולמה ליה למוקמי הא בטלית בת ארבעה הא בטלית בת שמונה. ועי' לקמן (אות לט):", + "ונראה דדעת רש\"י ז\"ל הוא דגם לרבנן או כולו בתכלת או כולו בלבן, אבל כיון שנזקק לתכלת ולבן, אין קלא אילן עולה לא במקום לבן ולא להשלים שיהיה כאלו כולו תכלת. במקום לבן אינו עולה דהא דמי לתכלת שבו, והתכלת אינו משלים דהא לאו תכלת הוא כן נראה נכון בדעת רש\"י ז\"ל:", + "ומה דאתאן עלה הוא, דמה שכתבנו לתרץ דעת הרמב\"ם ז\"ל דלהכי אינו אוסר להטיל תכלת במראה הכרתי במקום לבן, משום דהא קפדינן אשני מראות שבה הוא רק למצוה ולא לעכב, ולהכי סמכינן בהא אדרבי אליעזר, לכאורה אין לזה מקום כלל, שהרי מבואר בשיטת פי' השני של רש\"י ז\"ל שהוא ג\"כ שיטת פי' הרמב\"ם ז\"ל כאמור, דהא דקפדינן אשני מראות שבה הוא לעכב לפסול אפילו דיעבד:", + "אמנם באמת לכשתסתכל תראה, הגם שמרן הקדוש ז\"ל העמיד לרבינו הרמב\"ם ז\"ל בסברתו של רש\"י ז\"ל בפירושו השני דטעמא דלא יטיל בה קלא אילן במקום לבן הוא משום דאשני מראות שבה קפדינן והכא מראיהן שוין ומיחזי כאלו אין שם אלא מין אחד, מיהו בהא דמשני הא בטלית בת ארבעה הא בטלית בת שמונה אינו מעמידו בפירש\"י, דמפרש דבטלית בת ארבעה פסול אפילו דיעבד ובטלית בת שמונה לא יביא ואם הביא כשר כנ\"ל, אלא דלהרמב\"ם ז\"ל הפי' הוא להיפך הא דלא יביא ואם הביא כשר הוא בטלית בת ארבעה דלא שייך בה גזירה שמא יקח תרי חוטין מינה ושדי להו בטלית אחריתי לשם תכלת בהדי לבן ויהיה כלאים בלא מצוה, דהא ליכא למיחש בטלית בת ארבעה, כיון שאין בה יותר מכדי צורכה, ורק דלכתחילה לא יביא משום דאשני מינין שבה קפדינן, והכא מראיהן שוין, ואם הביא כשר דהא דקפדינן אשני מראות שבה הוא רק למצוה ולא לעכב. והא דקתני שקלא אילן אינו פוטר במקום לבן דמשמע אפילו דיעבד, בטלית בת שמונה ארבעה תכלת וארבעה קלא אילן, דכיון דאית בה ארבעה חוטין יותר מכדי צורכה, גזרינן שמא ימכרנו לאינש אחרינא ויהא סבור שכל חוטיה תכלת ויקח מהם לטלית אחריתי לשם תכלת עם לבן ויהיה כלאים בלא מצוה, להכי פסול אפילו דיעבד וכעין פירש\"י ז\"ל לפירושא קמא. וזה מבואר שמרן הקדוש ז\"ל הבין שהרמב\"ם מפרש כן מלשונו שכתב על קושייתו בלשון הרמב\"ם ז\"ל למה לא חילק בין טלית בת ד' חוטין לבת ח' חוטין כמו שחילקו בגמרא, וכתב דעל זה יש לומר דכיון דלכתחילה בכל גווני לא יטיל,לא חש רבינו לפרושי דין עבר והטיל לבת ח' פסולה משום דלא שכיח ע\"כ, הרי מבואר להדיא דפסולה דבדיעבד הוא בבת שמונה חוטין, וזה היפוך מפירש\"י ז\"ל בפי' השני, אלא על כרחך צריך לומר שמרן הקדוש ז\"ל הבין שהרמב\"ם מפרש כמו שכתבנו:", + "ובאמת הדין עמו שכן מורין משמעות לשון הרמב\"ם ז\"ל טלית שהיא כולה אדומה כו' עושה חוטי לבן שלה כעין צבעה כו' היתה כולה תכלת עושה לבן שלה משאר צבעונין, חוץ מן השחור מפני שהוא נראה כתכלת ע\"כ, והנה לשון זה הוא ברייתא השניה טלית אין פוטר בה אלא מינה, טלית שכולה תכלת מביא תכלת ודבר אחר ותולה בה וקלא אילן לא יביא ואם הביא כשר. דאי כוונת הרמב\"ם היה להעתיק ברייתא הראשונה טלית שכולה תכלת כל מיני צבעונין פוטרין בה חוץ מקלא אילן, היה ליה להרמב\"ם למכתב היתה כולה תכלת כל מיני צבעונין פוטרין בה חוץ מן השחור דהוי משמע דאפילו בדיעבד אין השחור פוטר בה, ומדכתב עושה לבן שלה משאר צבעונין חוץ מן השחור משמע דרק לכתחילה קאמר, וברייתא השניה הוא מעתיק, והרי הרמב\"ם ז\"ל ודאי בטלית בת ארבעה מיירי, דסתם טלית בת ארבעה היא ומכשיר בה קלא אילן במקום לבן דיעבד, ועל כרחך דמפרש דהרי קאמר הא בטלית בת ארבעה לא יביא ואם הביא כשר, הא בטלית בת שמונה בדיעבד נמי פוסל, וכדאמרן דמטעם דאשני מראות שבה קפדינן הוא רק למצוה ולא לעכב ורק בטלית בת שמונה פסול בדיעבד משום גזירה דלא תיפוק מינה חורבה דכלאים בלא מצוה. והנה כי כן שפיר כתבנו דכיון דהא דקפדנן אשני מראות שבה הוא רק למצוה ולא לעכב סמכינן בהא אדרבי אליעזר דאמר משיכיר בין תכלת לכרתי:", + "ואיידי דאיירינן, אמינא נמי ליישב מה שהשמיט הרמב\"ם ז\"ל ולא הביא כלל דינא דטלית בת שמונה דגם בדיעבד פסול כשהטיל בה קלא אילן במקום לבן, ותירוצו של מרן הקדוש ז\"ל אינו מתיישב כל כך על הלב. ונראה דהנה בהך גזירה דשמא ימכרנו לאינש אחרינא, ויהא סבור שכל חוטיה תכלת, ויקח מהכא להטיל לטלית אחרת, ויתרמי ליה הקלא אילן ויהיה כלאים בלא מצוה, והיינו שיטילם בטלית של פשתן לשם תכלת, והרי קי\"ל כב\"ש דפוטרין סדין בציצית וכל המטיל תכלת בסדינו אינו אלא מן המתמיהין, וכדמסיק בש\"ס מנחות (מ. ושם) דאסרוה משום גזירה יעו\"ש, וא\"כ אין לחוש כלל שיטילם לטלית של פשתן ואיכא למימר דבקושטא הך ברייתא מיתניא קודם גזירה והיו מטילין כלאים בטלית של פשתן, אי נמי הגזירה הוא שיטילם לשם תכלת בטלית של צמר בהדי לבן של פשתן כדמשמע מפירש\"י ז\"ל, ועיין תוס' (שם ד\"ה כיון), אכן דעת הרמב\"ם ז\"ל בה' ציצית (פ\"ג ה\"ו) כפי מה שצידד בדבריו מרן הקדוש ז\"ל (שם) הוא דבטלית של צמר אסור להטיל לבן של פשתן מדינא אפילו בהדי תכלת משום דריש לקיש כל מקום שאתה מוצא עשה ולא תעשה כו' ודר\"ל פליג אהא דאמרינן (שם לט:) חוטי פשתן פוטרין בשל צמר יעו\"ש וכר\"ל קי\"ל יעו\"ש, ועיין בלבוש (סי' ט' ס\"ג) שכתב וי\"א דאף בזמן שהיה תכלת היה אסור לעשות חוטי פשתן בשל צמר, ועיין באליה רבה (שם סק\"ד) שביאר דהני י\"א הוא דעת הרמב\"ם (פ\"ג ה\"ו) הנ\"ל. ומעתה שפיר השמיט הרמב\"ם ז\"ל הך ברייתא שקלא אילן אינו פוטר במקום לבן אפילו בדיעבד, וכדאוקימנא בטלית בת שמונה ומשום גזירה דלא תיפוק מינה חורבה דכלאים בלא מצוה. דהרי הך ברייתא הוא דלא כהלכתא אי דמיירי מקמי גזירה דסדין בציצית אי דסברי כי הא דרחבה אמר רבי יהודה חוטי פשתן פוטרין בשל צמר ושפיר איכא למיגזר, אבל אנן השתא בתר גזירה דסדין בציצית, וגם קי\"ל כר\"ל כל מקום שאתה מוצא עשה ול\"ת כו' ואין חוטי פשתן פוטרין בשל צמר, מדינא ליכא למיגזר כלל אפילו בטלית בת שמונה וזה נכון וברור. וגם מרן הקדוש ז\"ל שנדחק בזה הוא רק לאותו צד שצידד בדעת הרמב\"ם ז\"ל (שם) שסובר דחוטי פשתן פוטרין בשל צמר ודר\"ל לא פליג אדרחבה אמר רבי יהודה מיהו לקושטא דמילתא מהשמטה זו ראיה לצד השני דבאמת סובר הרמב\"ם ז\"ל דהא דר\"ל פליג אדרחבה אמר רבי יהודה ופוסק כר\"ל:" + ], + [ + "במה שנתבאר במאמרנו פתיל תכלת (פרט שלישי עמ' סה ושם), שאין קפידא בה לדינא אם תהיה הצביעה קודם הטויה, או שיהיה הצביעה בחוטין אחר הטויה יעו\"ש, נראה כעת להביא עוד ראיה ברורה לזה, מש\"ס מפורש במסכת סוכה (יא.) רב עמרם חסידא רמא תכלתא לפרזומא דאינשי ביתי' תלאן ולא פסק ראשי חוטין שלהן, ופירש\"י ז\"ל תלאן לציציות בכנפות הטלית חוט אחד כפול ד' ותוחבו בכנף ועודנו חוט אחד כופלו והרי אין שמונה כפלים, ופוסק ראשין שלהן ונעשין שמונה חוטין, ורב עמרם שכח ולא פסקן עד שעשה כל הגדילים וקשריהם וכו' יעו\"ש. והנה חוט זה על כרחך היה מקצתו צבוע תכלת ומקצתו לבן.דהרי כיון שסבר רב עמרם דנשים חייבות בציצית פשיטא שחייבין גם בתכלת, ואשכחן בש\"ס מס' ע\"ז (לט.) רב הונא בר מנימי זבן תכלתא מאינשי דביתי' דרב עמרם חסידא יעו\"ש, מבואר מזה דהוי להו תכלת. ומעתה אם אמרת דהצביעה צריכה להיות בצמר דוקא, יש לתמוה דלענין מה חיברן רב עמרם וטוה להתכלת והלבן להיות יחד בחוט אחד, הניחא לדעת הרמב\"ם ז\"ל דכך הוא מצוותו שיהיה חוט אחד מקצתו תכלת ומקצתו לבן שפיר דלא סגי בלא הכי, אבל לדעת רש\"י והראב\"ד ז\"ל דשני חוטין שלמים או חוט אחד שלם בעינן, מהיכן בא זאת שחיברן רב עמרם וטוואן בחוט אחד. ואם על מה שלא פסקן מקודם שתלאן פירש\"י ז\"ל דשכח אבל לענין מה חיברן כלל וטוואן יחד התכלת עם הלבן שיהי' חוט אחד, אחר שהיו מופסקין קודם הטויה, אלא על כרחך דהצביעה כשרה נמי בחוטין, והיה לו חוט אחד ארוך וצבעו מקצתו תכלת על דעת שיפסק התכלת מהלבן ושכח ולא פסקן וזה ראיה ברורה:\n" + ], + [ + "הנה במה שהערנו במאמרנו (פתיל תכלת עמ' סח - פ) לבאר בדין צבע התכלת שצבעו ממנה צמר לשם ציצית אי שפיר דמי לצבוע ממנה פעם שניה ושלישית, היה מהראוי להאריך בזה טובא, כי אנו בענינו פתחנו בזה פתח קטן כנקב חודה של מחט בביאור סוגיא דמנחות (מב:) רק להעיר לב המעיין, ובחידושינו למס' מנחות הרבינו חזון בזה בביאור סוגיא זו והמסתעף ממנה, ולא העתקנו במאמרנו מיראת האריכות בכדי להקל על המעיין, וכעת הקיפנו בזה חבילות תשובות פילפולים מפילפולים שונים מחכמים, ושאינם חכמים, ולזאת היה מהראוי להאריך בזה. אולם לאשר באמת לדינא אין נפקותא מה, כי מה שהעירנו במאמרנו מזה לאשר אז לא עסקנו עוד במעשה חכמת מלאכת הצביעה בפועל, וחשבנו שיהיה נחוץ לנו זאת לדינא, אכן כעת אחר אשר עסקנו בזה ובאנו בעזהש\"י על תכלית חכמת מלאכת הצביעה של תכלת, ראינו שעשיות צבע התכלת בדם החלזון יכולה היא להעשות בשני אופנים. הראשון באופן שאין יכולין לצבוע בה אלא פעם אחת, כי בצביעה ראשונה הצמר שואב ומושך עליו כל הצבע והנשאר ביורה אחר הצביעה הוא מים פשוטים וצלולים מאד. זולת אם ישים בהיורה צבע הרבה יותר מכפי הנצרך למשקל הצמר שצובע בה, שאז ישאר צבע בהמים אכן כהה מבתחילה, ועשיות הצבע על זה האופן הוא יקר מאד ומלאכתה כבדה. האופן השני יכולה להעשות באופן שיכולין לצבוע בה כמה פעמים. וצביעה זו זולה וקלה יותר הרבה מבאופן הראשון. ואנו בחרנו לעשות הצבע על אופן הראשון כי היא צביעה המובחרת יותר ומוסכמת עם לשון הש\"ס טעמה פגמה, כפי הפי' שעל מס' מנחות המיוחס להרשב\"א ז\"ל המובא במאמרנו (עמ' עו). ומעתה כל מה שכתבנו במאמרנו בזה הוא רק להלכה, אבל למעשה צביעה שלנו היא צביעה ראשונה הכשרה לכולי עלמא. ולהיות כי כן לא ראינו להאריך עוד בענין זה, מאחר שאין לנו נפקא מינה לדינא בזה, ואין זה תכלית מאמרנו לפלפל בדבר שאינו נחוץ ויקבלו החכמים נר\"ו והרובים את תשובתם בחידושינו בעת שיצאו לאור בעזהש\"י:\n" + ], + [ + "במה שהבאנו (פתיל תכלת פרט ד' עמ' פא ושם) ש\"ס דמנחות (מב:) תכלת אין לה בדיקה ואין נקחית אלא מן המומחה יעו\"ש. הנה הדבר ברור דשם מומחה מלבד הוראתו דגמיר ובקי, כולל נמי שהוא נאמן ומוחזק בכשרות כהאי דבכורות (כח:) אלא א\"כ היה מומחה כאילא ביבנה יעו\"ש. והרבה דברים יש שאין בהן נאמנות לסתם בני אדם שאינם חשודים, אלא בעינן נאמן ומוחזק בכשרות כהאי דע\"ז (לט:), וברמב\"ם הל' מאכלות אסורות (פ\"ג הלכה כ כא) ועיין כסף משנה (שם) ובהגהת רמ\"א יו\"ד (קיט ס\"א), והיינו דאע\"ג דעד אחד נאמן באיסורין מ\"מ בדברים שהזיוף שכיח, חששו שלא להאמין אלא שהמוחזק בכשרות דהוי כאיתחזק איסורא דאין ע\"א נאמן וכ\"ש בתכלת דבא לפטור עצמו מחזקת חיוב המצוה דאין סתם ע\"א נאמן, ועיין מג\"א (סי' לט ס\"ק יג), אלא דאם היה לה בדיקה שפיר הוה מצי לבדוק מעט מהצמר, וכהאי דעירובין (צז.) גבי תפילין, אלא דתכלת אין לה בדיקה משום טעימה, ודברים פשוטים וברורים הם ולא הוצרכנו לכתבם אלא מפני שראינו מבהיל אחד הבהיל בזה:", + "שוב מצאנו שעל האי דמס' ע\"ז (מ.) אמר רב ברונא אמר רב קרבי דגים ועוברן אין ניקחין אלא מן המומחה, כתב עלה הר\"ן ז\"ל בהלכות, נראה מדברי רש\"י ז\"ל דמומחה היינו בקי בהם, ואחרים פירשו מאי מומחה נאמן, דומיא דאלא מן המומחה דתניא לעיל בברייתא דאין לוקחין ימ\"ח מח\"ג, וכן מוכיח בירושלמי דאיתמר התם תני אין לוקחין מעי דגים וקרבין אלא על פי מומחה, ואין לוקחין תכלת אלא על פי מומחה, מדתניא להו בחדא, משמע דמומחה דהכא דומיא דמומחה דתכלת ומאי מומחה נאמן כו' יעו\"ש, הרי מבואר מדברי הר\"ן דמומחה דתכלת פסיקא ליה דפירושו נאמן עד שלמד ממנו על מומחה דמעי דגים וקרבים והן הן הדברים שאמרנו:\n" + ], + [ + "במה שנתבאר (פתיל תכלת עמ' פב) לתמוה אמהרש\"ל בים של שלמה במס' ב\"ק דאהא דמשני הש\"ס (שם צג:) בקלא אילן דלא עבר, סיים הוא ז\"ל, וק\"ו בתכלת שהוא נגד לשון התוס' ז\"ל במס' זבחים (צה.) שכתבו אבל מעיל דכ\"ג שהוא תכלת אינו יכול לכבסו על ידי צפון משום דאמרינן במס' נדה (דף סב) דאפילו צבעא נמי מעביר יעו\"ש, הרי להדיא דתכלת עוברת על ידי צפון יעו\"ש. כעת נראה דיש ליישב בפשיטות, דמהרש\"ל ז\"ל מפרש בקלא אילן דלא עבר לא דלא עבר כלל קאמר, אלא דלא עבר לגמרי קאמר דנהי דעובר ודיהה קצת על ידי צפון כיון דלא עבר לגמרי לא הוי שינוי החוזר לברייתו, וע\"ז קאמר וק\"ו בתכלת דאינו עובר לגמרי על ידי צפון. ומה שכתבו התוס' דתכלת עובר על ידי צפון, דאפילו צבעא נמי מעביר, היינו דעובר קצת ומתקלקל ונעשית דיהה ממה שהיה, אבל אין הכי נמי דאינו עובר לגמרי. אלא דבמאמרנו (שם) הוי משמע לנו טפי לפרש לישנא דהש\"ס בקלא אילן דלא עבר, ולשון התוס' ז\"ל אפילו צבעא נמי מעביר בחד פירושא דבחדא גווני איירי ובהעברה דלגמרי מיירי, דסתם לשון עבר משמע לגמרי, וכהאי דתנן במס' נדה (סב.) עבר או שדיהה, מיהו אין זו תימא אם מהרש\"ל ז\"ל לא משמע ליה הכי, דהרבה כיוצא בזה מצינו בש\"ס לשון אחד בפירושים מתחלפים:\n" + ], + [ + "ובהיותנו בזה ראינו להעיר ולהסיר התלונה ששמענו מתלוננים על צביעה שלנו, מצד שאירע אצל איזה אנשים שהציציות שלפניהם הוכהה מראיתן, והרי הרמב\"ם ז\"ל כתב שתכלת היא צביעה העומדת ביפיה ולא תשתנה. ואנו תמיהין הלא מראש לא בסתר דברנו, וכתבנו במאמרנו שפוני טמוני חול (עמ' ט) בזה הלשון:", + "אמנם אין כוונתנו במאמרנו צבע מתקיים, שלא תשתנה גם על ידי פעולה הגורם לחסר ולהוציא הצבע מהנצבע. כי זה ודאי דבר שאי אפשר, שהרי החוש מעיד שאור השמש טבעו להוציא ולחסר חומר ויסוד כל הצבעים. וכמו שנראה בחוש שאפילו דבר המוזהב שהוא באמת מצופה זהב, ורק שהציפוי דק מאד בתכלית הדקות אם יעמוד ימים רבים נגד אור השמש ישלוט בו החסרון וההפסד, כטבע כל הוה נפסד ומפני זה אפילו צבע שהוא בתולדה. כמו שנודע בנסיון אם נקח דבר הנצבע היטב במראה אדומה ומתקיימת, ונניחנה בתוך כלי סתומה מעושנת מגפרית נוציאנה אחר כך לבנה כשלג. והכי אמרינן במס' נדה (סב.) דצפון צבע נמי מעביר יעו\"ש:", + "אכן רצוננו באמרנו צבע המתקיימת. היינו שלא תשתנה מצד עצמה מצד אריכת הזמן בלי גורם אחר ע\"כ לשוננו במאמרנו (שם):", + "והדבר מבואר להדיא מדברי התוס' ז\"ל במס' זבחים הנ\"ל שהתכלת עובר ע\"י פעולת הצפון, וכפי מה שנתבאר גם המהרש\"ל מודה לזה דעכ\"פ מתקלקל ומכהית מראיתו. והא ודאי לא ניתן להאמר כלל מה שמבהיל אחד הבהיל בזה, לומר שבאמת במחלוקת היא שנויה בין הרמב\"ם והתוס' ז\"ל. כי בעניינו בעזהש\"י אנו הולכים בעקבות רבותינו חז\"ל גדולי הפוסקים, אשר תמיד טרחו ויגעו להשוות דעות חז\"ל, ואפילו בדרך רחוק ודחוק סבלו יותר הדוחק כי היכי דלא לאפושי פלוגתא, וכ\"ש כאן דהתוס' ז\"ל כתבו להדיא דתכלת עובר ע\"י פעולת צפון, והרמב\"ם ז\"ל לא מצינו לו שיאמר היפך זה, זולת מה שכתב שהתכלת היא צביעה העומדת ביפיה ולא תשתנה, מילתא דמסתבר הוא לומר שכוונתו בלי פעולה מצד עצמה באריכת הזמן, דעל ידי פעולה החוש מעיד שאי אפשר שלא תשתנה כמו שנתבאר וממילא דהכי איבעי לן למימר על פי דעת תורה להשוות דעת הרמב\"ם ז\"ל עם התוס' ז\"ל כי היכי דלא לאפושי פלוגתא:", + "ומעתה סרה התלונה ממה שאירע לאיזה אנשים שנכהית מראית התכלת בציציות שלפניהם, כי היה זה על ידי איזה פעולה כגון ע\"י זריחת אור השמש עליהם תמיד, או על ידי שחיקה ומלילה מחמת מלאכת עבודה, או שנפל עליהם מי צפון, כגון העוסקים במשקאות שכר וכדומה, וע\"י פעולה ודאי יכולה להשתנה מראית התכלת כאמור:\n" + ], + [ + "ואיידי דאיירינן אמינא להשיב בזה על מה שהעירו, היות אחד שרה חוטי התכלת במי רגלים ושפשף היטב זמן ארוך ונתכבס הצבע עד שעבר:", + "אמנם באמת האי כובס הרכיב בדיקת התכלת שבמנחות (מב: ושם), עם העברת שבעה סממנים שמעבירין על כתם שבמסכת נדה, (סא: ושם) ולזה העלה חרס בידו. דממה נפשך ממה קאתי עלה אי משום בדיקת התכלת דמבואר במס' מנחות (מג.) ותרו לה בגווייהו מאורתא ועד לצפרא איפרד חזותיה פסולה. הרי התם מצריך עוד סממנים מגביא גילא ומיא דשבלילתא בהדי מי רגלים, והיינו כדי להחליש כח יסוד הצפון שבמי רגלים ובשרייה לחוד בלא שום שפשוף ואי אפילו הכי איפרד חזותיה פסולה. אבל בשרייה במי רגלים להדייהו ובפרט בהדי שפשוף תכלת נמי עובר, וכדאמרן דע\"י פעולה תכלת נמי עובר. והא דתכלת היא צביעה העומדת ביפיה ולא תשתנה, הוא רק מצד עצמה על ידי אריכות הזמן בלא שום פעולה לא תשתנה, ושיערו חכמים דבדיקה זו בשריית מי רגלים הממוזג בסממנים הללו מגביא גילא ומיא דשבלילתא בלא שום פעולה, וכסכוס ושפשוף כלל אין בכחה יותר להשתנות ולהפריד הצבע מכח אריכת הזמן. וכל דאיפרד בבדיקה זו תפריד נמי באריכת הזמן. כמו שנתבאר כל זה במאמרנו שפוני טמוני חול (שם). וא\"כ כיבוס כובס זה שהיה במי רגלים להדיה ובשפשוף היטב אין עניינו כלל לענין בדיקת תכלת הנזכר בש\"ס דמנחות:", + "ואי דקאתי עלה מהעברת שבעה סממנים שמעבירים על הכתם ומי רגלים ביניהן דתנן במס' נדה (סב.) העביר עליו שבעה סמנין ולא עבר הרי זה צבע כו' עבר או שדיהה הרי זה כתם יעו\"ש, אלמא דשבעת סמנין אינם מעבירין את הצבע וכ\"ש דאין צבע עוברת על ידי מי רגלים לחודא ומדעבר ש\"מ לאו צבע הוא כלל. הא נמי בורכא היא. דהרי התם בהעברה בלא שרייה מיירי וגם בלא שפשוף היטב רק כיסכס שלשה פעמים, ובעיא בעי לה התם (סג.) בעי רב ירמיה אמטויי ואתויי חד, או דילמא אמטויי ואתויי תרתי יעו\"ש, עכ\"פ הא ודאי טפי משלשה פעמים אמטויי ואתויי, יצא מכלל בדיקה דכל כך צבע נמי מעביר, וכ\"ש שרייה ושפשוף היטב במי רגלים, דאפילו במים כה\"ג נמי יכול להעביר צבע, והוי כמו שנאן שכתבו התוס' (שם סב. ד\"ה שנאן), דצבע נמי עובר ע\"י שנאן יעו\"ש. ובאמת כי על ידי שרייה במי רגלים בלא שפשוף בדקנו ומנוסה ע\"י שרייה מאורתא עד צפרא, או אפילו מעת לעת כמו שכתב הרמב\"ם ז\"ל, ולא זו שאין נכהית המראה אלא עוד נתחזקה למעליותא, כמו שאיתא במנחות (שם) אישתני למעליותא כשרה יעו\"ש, דע\"י בדיקה יוכל להשתנות עוד למעליותא:\n" + ], + [ + "במה שכתבנו (פתיל תכלת פרט החמישי עמ' צו) דלפי מה דחדית לן השאגת אריה ז\"ל דטומטום ואנדרוגינוס פטורים בסדין אפילו מציצית דלבן, דכיון דאינם ראוים לתכלת משום איסור כלאים, פטורים נמי מלבן מד\"ת, דאע\"ג דאין מעכבין זה את זה, מיהא ראוי לתכלת בעינן וכל שאינו ראוי לבילה בילה מעכבת בו. לפי זה יש לדון כיון שאין לנו תכלת מלבן נמי פטורים מן התורה, דאע\"ג דתכלת אינו מעכב מיהו ראוי לבילה בעינן, וכיון שאין לנו הוי אינו ראוי לבילה דבילה מעכבת בו יעו\"ש, ולכאורה אין זה ענין כלל לאינו ראוי לבילה, דכלהו דוכתא דאשכחן בש\"ס אינו ראוי לבילה, היינו או שאינו ראוי מצד הטבע, כהאי דמנחות (יח: קג:) ששים ואחד אין נבללים, ובמס' נדרים (עג.) דרש אינו מיפר נדרי אשתו וראוי לשמיעה בעינן, וביבמות (קד:) אלם ואלמת שחלצו חליצתן פסולה לפי שאינו באמר ואמרה, ובקידושין (כה.) בית הסתרים שלא היה ראוי לביאת מים שעת טבילה, ועיין תוס' פסחים (צד: ד\"ה ואין דרך רחוקה), או שאינו ראוי מצד הדין כהאי דב\"ב (פא:) אינו ראוי לקריאה משום דמיחזי כשיקרא כו', וכן במכות (יח.) בהפריש בכורים קודם לחג ועבר עליהם החג ירקבו דלא מצי למקרי עליהן, ובמס' חולין (פג:) דכיסוי הדם אינו נוהג במוקדשין משום דלא אפשר ליתן עפר למטה יעו\"ש, אבל כל שראוי מצד הדין ומצד הטבע רק משום שאין לו לא אשכחן, אלא דהוי דיחוי במס' זבחים (לד:) לענין שעיר המשתלח כשאין לו יעו\"ש בפירש\"י ז\"ל, אבל הא לא אשכחן שיהא מקרי אינו ראוי משום שאין לו, והרי כל הני מילי דקתני להו במנחות בהקומץ ובהתכלת אי מעכבין זא\"ז או לא, באין לו מיירי, כדאמרינן התם (כז.) לא שנו אלא שאין לו ויעו\"ש (מט:) אלא פשיטא דלית ליה, אלמא דאין לו לא מקרי אינו ראוי. אכן סברתינו במאמרנו (שם) הוא לחלק בין אין לו לבדו, לבין אין לו ולכל העולם במציאות כלל. דדוקא אין לו לבדו שהוא דבר הבא במקרה הוא דהוי בכלל ראוי, שהרי חזי לאצטרופי בכל שעה שישיג ידו להשיגו. אבל כשאינו במציאות לכל העולם כלל, נראה ודאי דאינו ראוי מקרי, והוא כ\"ש ממה שאיתא בגירסת הרי\"ף ז\"ל ביבמות (סוף פ' מצות חליצה) מודה רבא בלא אבה יבמי כו' כרבי זירא דאמר כל הראוי לבילה כו' יעי\"ש, דמיחשב אינו ראוי לבילה אף שאינו מחוסר אלא לימוד ורגילות, ויש לנו ראיות לזה, דכשאינו במציאות כלל, הוי אינו ראוי, ושאני מאין לו. וכמו דמצינו שחילקו בספק חסרון ידיעה דלא חשבינן ליה לספק, אבל בספק חסרון ידיעה לכל העולם חשוב ספק, ולא ראינו להאריך בזה מחמת שבלאו הכי לא זכינו לעמוד בחידושו של השאג\"א ז\"ל כמו שנתבאר (שם):\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' צו) על עיקר חידושו של השאגת אריה ז\"ל הנ\"ל, אכן בעניותין אין דבריו ז\"ל מחוורין להלכה, ולדעתנו אין זה ענין כלל לכללא דכל הראוי לבילה כו'. דלא איתמר האי כללא אלא במכשירי המצוה שהמכשיר לא שייך בו ענין מצוה בפני עצמו כלל, אלא שהוא מכשיר וטפל לעיקר המצוה, כמו קריאה דביכורים, דבלא הבאת ביכורים לא שייך ענין מצוה כלל בהקריאה וגמירי דקריאה לא מעכבא, בזה שייך הך כללא, הני מילי דלא מעכבא בראוי לקריאה, אבל באינו ראוי לקריאה מעכבא דכל הראוי לבילה כו' אבל בשתי מצות, דבכל חדא וחדא באפי נפשה יש בה קיום מצוה, כיון דאין מעכבין זה את זה, ולא שייך למימר בהו שזה הוא העיקר וזה הוא המכשיר, מהיכא תיתי לומר שיהיה מצוה האחת תלוי בחברתה משום כללא דכל הראוי לבילה כו', אטו מי שאינו ראוי לקיום מצות תפילין יהיה מעוכב מקיום מצות ציצית בתמיה. ויגיד עליו רעו דבההוא מתניתין גופא דתנן התכלת אינה מעכבת את הלבן כו', תנן נמי תפלה של יד אינה מעכבת את של ראש כו', ואמרי' עלה בגמרא (מנחות מד.) אמר רב חסדא לא שנו אלא שיש לו אבל אין לו מעכבת אמרו לו אמרת אמר להו לא אלא מאן דלית ליה תרי מצות חד מצוה נמי לא ליעבד, הרי מבואר ומפורש דלא שייך בזה כללא דכל הראוי לבילה כו' יעו\"ש:", + "על זה יש לדון לכאורה, דלפי מה שנתבאר לעיל בסמוך דאין לו ראוי מקרי, אין ראיה כלל מהאי דמנחות גבי תפילין. אולם באמת מה דאסיקנא לעיל דאין לו ראוי מקרי הוא מהכרח, דהרי כל הני מילי דקתני להו במנחות בהקומץ והתכלת אי מעכבין זה את זה או לא באין לו מיירי, כדאמרינן התם (כז.) לא שנו אלא שאין לו (מט:) אלא פשיטא דלית ליה יעו\"ש, אלמא דאין לו לא מקרי אינו ראוי. וזה ההכרח אינו אלא כשנתפוס כמו דסליק אדעתיה דהשאג\"א ז\"ל, דגם בשני מצות שייך לדון משום כל שאינו ראוי לבילה, אבל לכשנתפוס כפי סברתינו דבשני מצות לא שייך לדון משום כל שאינו ראוי לבילה, ליכא הכרח כלל לומר דאין לו לא מקרי אינו ראוי. וממילא מצד הסברא מסתבר דאין לו בכלל אינו ראוי לבילה הוי. דמהיכי תיתי לחלק מסברת עצמינו לאפוקי אין לו מכלל אינו ראוי. וע\"כ הא דאמר (מנחות מד.) אלא מאן דלית ליה תרי מצות חד נמי לא ליעבד, היינו מטעם דבשני מצות לא נאמר כלל דכל כו' ושאינו ראוי לבילה כו':", + "מיהו לקושטא דמילתא איכא ראיה מבוררת, דבשני מצות לא איתמר הך כללא דכל הראוי כו', ואפילו אינו ראוי ממש מצד הדין לא מעכבא מסוגיא ערוכה במס' ערכין (ג:) הכל חייבין בתפילין כהנים לוים וישראלים, פשיטא, כהנים איצטריך ליה סד\"א הואיל וכתיב וקשרתם לאות על ידך והיו לטוטפות בין עיניך, כל דאיתיה במצות דיד איתיה במצוה דראש, והני כהנים הואיל וליתנהו במצוה דיד דכתיב (ויקרא ז) ילבש על בשרו, שלא יהא דבר חוצץ בינו ובין בשרו, אימא במצוה דראש נמי לא לחייבו, קמ\"ל דלא מעכבי אהדדי כו' יעו\"ש, הרי להדיא דכהנים בשעת עבודה אע\"ג דאינו ראוי לבילה לתפילין של יד משום חציצה. ואפ\"ה חייבים בתפילין של ראש, והיינו בשני מצות לא איתמר כלל הך כללא דנבעי ראוי לבילה:", + "הן אמת, דודאי לא ניתן להאמר כלל, דאישתמיט סוגיא זו מהגאון שאגת אריה ז\"ל, והרי הוא ז\"ל גופיה בספרו לקמן (סי' לז) מייתי לה להך סוגיא, ודן ממנה דמי שאין לו זרוע חייב מיהת בתפילין של ראש, אע\"ג דאינו ראוי לבילה לתפילין של יד יעו\"ש. ואיך אפשר לומר שבסי' ל\"א אישתמיט ליה סוגיא זו ודברי עצמו ז\"ל שבסי' ל\"ז. אלא נראה ברור דהשאג\"א ז\"ל סבירא ליה לחלק בין מצות לבן ותכלת לבין מצות תפלין של יד ושל ראש. דדוקא תפש\"י וש\"ר דשני מצות ממש הן, ובקיומם מקיים שני מצות עשה, הוא דלא שייך בהו כללא דכל כו' וכל שאינו ראוי לבילה בילה מעכבתו, דכיון דכל חד וחד באפי נפשה מצוה שלימה הוא לא מישך שייכי אהדדי, וכמו מצות תפילין ומצות ציצית, אטו נאמר מי שאינו יכול לקיים מצות תפילין מצות ציצית נמי לא יקיים, אבל מצות לבן ותכלת אעפ\"י שאין מעכבין זה את זה, הרי כתב הרמב\"ם ז\"ל (הל' ציצית פ\"א הלכה ה) וז\"ל, אע\"פ שאין אחד מהן מעכב את חבירו אינן שתי מצות אלא מצות עשה אחת כו', והלובש טלית שיש בה לבן או תכלת או שניהם כאחד הרי קיים מצות עשה אחת ע\"כ, וכיון דמצוה אחת נינהו שייך ביה כלל דכל כו' ושאינו ראוי כו'. ובאמת מהאי טעמא הוא דאין מעכבין זה את זה, ובלבן לחוד או בתכלת לחוד קיים המצוה, משום דכל הראוי לבילה אין בילה מעכבתו, אבל כשאינו ראוי לתכלת התכלת מעכבת בו, דכל שאינו ראוי לבילה בילה מעכבת בו:", + "אכן בעניותין לא זכינו לעמוד בזה לומר דבקושטא חדא מצוה ממש נינהו, ורק הא דאין מעכבין זה את זה הוא מטעמא דכל הראוי לבילה אין בילה מעכבת בו. דאדרבה כיון דמצוה אחת היא, ושניהם שוין בעיקר המצוה, לא שייך כלל לומר בהו דלא יעכב משום דראוי לבילה, דמיתחזי לן דרישא דהך כללא כל הראוי לבילה אין בילה מעכבתו לא איתמר אלא במכשירי המצוה, אבל מה שהוא מעיקר וגוף המצוה ודאי מעכב, ולא מהני ליה מה שהוא ראוי לבילה, דאטו אם לא יביא מנחה כלל נימא דיצא משום דראוי להביא, וכן אטו אם לא יביא ביכורים כלל נימא דיצא משום דראוי להביא. הא ודאי אינו, דבגוף ועיקר המצוה לא מהני מה דראוי לבילה אלא בעינן לקיימה בפועל ממש. וכן הוא מפורש משמעות לשון פי' הרשב\"ם ז\"ל במס' ב\"ב (פ\"א: תוך ד\"ה כל הראוי לבילה) וז\"ל, שכל דבר שצוה הקב\"ה להביא יש עיכוב בעיקר הבאתו להביא באותו ענין שצוה הכתוב ולא בענין אחר, אבל מצות האמורות באותה מצוה, כגון תנופה בקרבן, בלילה במנחה כו' יעו\"ש. ובשלמא אי הוי אמרינן רק על חד מינייהו דאינו מעכב, וכמו שרצה באמת מרן הקדוש ז\"ל בכסף משנה (שם ה\"ד) להעמיס כן בדעת הרמב\"ם ז\"ל דרק תכלת אינו לעיכוב אבל לבן הוא לעיכוב יעו\"ש, שפיר הוי שייך לומר דלבן הוא עיקר וגוף המצוה, ותכלת היא מצוה האמורה באותה מצוה, כמו תנופה בקרבן ובלילה במנחה, ולהכי תכלת אינו מעכב בראוי לתכלת. אבל לקושטא דמילתא דשניהם שוין שאין מעכבין זה את זה, וכדמסיק מרן הקדוש ז\"ל בעצמו בכ\"מ (שם סוף הפרק בהלכה יח) יעו\"ש, א\"כ שניהם שוין הם והם מעיקר המצוה. שוב לא שייך בהו כללא דכל הראוי לבילה אין בילה מעכבת בו כדאמרן דלא איתמר הך כללא בעיקר המצוה. אלא ודאי דהא דאין מעכבין זה את זה, הוא משום דהכי גמירי דאע\"ג דכשמקיים שניהם לא קיים אלא מצות עשה אחת. ומ\"מ גם כשמקיים רק חד מינייהו קיים מצות עשה אחת שלימה, ולהכי אין מעכבין זה את זה, דכל חד וחד נמי מצוה שלימה באפי נפשה היא. ומעתה ממילא דלא שייך נמי בהו סיפא דהך כללא כל שאינו ראוי לבילה בילה מעכבת בו, דבשני מצות לא איתמר הך כללא כנ\"ל:", + "והנראה דהשאג\"א ז\"ל קאי בשיטת הלבוש ז\"ל, דאע\"ג דתכלת ולבן אין מעכבין זה את זה, מיהו לא מקיים בחד מינייהו אלא פלגא דמצוה ולא מצוה שלימה ולא דחי כלאים, ואפילו התכלת דלא אפשר במינו לא דחי כלאים, דפלגא דמצוה היא ולא מצוה שלימה דידחה כלאים יעו\"ש, (סי' יא) [ומדבריו ז\"ל יש ללמוד דחיוב עשה הוא נמי בחצי שיעור כשאין לו שיעור שלם, כמו במצות לא תעשה דחצי שיעור אסור, והארכנו בזה במקום אחר] ושפיר שייך למיתלי זה בכללא דכל הראוי לבילה כו', דדוקא בראוי לשניהם הוא דאין מעכבין זה את זה, וקיים גם בחד מינייהו אבל בשאין ראוי לשניהם מעכבין זה את זה, ואפילו פלגא דמצוה לא הוי בחד מינייהו, דכיון שאינו ראוי לבילה להעשות מצוה שלימה, בילה מעכבת בו, ולא הוי מצוה כלל.וכדרך שכתבו האחרונים לענין חצי שיעור דאיסורין, לחלק בין שאר איסורים לאיסור אבר מן החי, דדוקא בשאר איסורים חצי שיעור אסור, דמשום דחזי לאיצטרופי, להכי חל שם איסור על כל חלק וחלק מהשיעור, אבל באבר מן החי דלא חזו לאיצטרופי בשום פנים אין שם איסור כלל בחצי שיעור עיין פמ\"ג (יו\"ד סי' ס\"ה), כן נראה ברור בסברת השאגת אריה ז\"ל:", + "אולם אנן בעניותין לא זכינו לעמוד בשיטת הלבוש ז\"ל, דקשיא לן על שיטתיה טובא, חדא דלשון הרמב\"ם ז\"ל, והלובש טלית שיש בה לבן או תכלת או שניהם כאחד הרי קיים מצות עשה אחת כנ\"ל, משמע דגם בלבן לחוד או בתכלת לחוד קיים מצות עשה אחת שלימה כמו בשניהם יחד. ותו דמלשון הש\"ס במנחות (מ.) ולא יהא אלא לבן, מבואר להדיא דגם לבן לחודא מצוה שלימה היא ודחי כלאים, אלא דמשני כיון דאפשר במינן לא כדריש לקיש כו', הא אי לאו דריש לקיש היה דוחה ובקושטא תכלת דאי אפשר במינן דחי, הרי להדיא דחד מינייהו נמי מצוה שלימה היא דלא כשיטת הלבוש ז\"ל. וכיון שכן דכל חד וחד מצוה שלימה באנפי נפשה היא, הדרינן לדקמייתא דלא שייך בזה כללא דכל שאינו ראוי לבילה בילה מעכבת בו, דלא איתמר הך כללא בשני מצות כנ\"ל:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' צז) והנה זה כמה נתקשיתי בענין זה, ושוב מצאתי להפמ\"ג ז\"ל בפתיחה שנתעורר ג\"כ בזה, כי אנו שאין לנו תכלת מהראוי היה לאסור ללבוש בגד בת ארבע כנפות אפילו מצוייצת בחוטי לבן, משום דהוי ליה מבטל מצות עשה של תכלת בידים ועובר במעשה, לא מיבעיא לרבי דתכלת ולבן מעכבין זה את זה ושפיר מקיימין מצות לבן מדאורייתא, מ\"מ איך שרי ללבוש טלית בת ארבעה כנפות, נהי דמקיים מצות לבן, מ\"מ הא מבטל במעשה בידים מצות תכלת, ומוטב שיעבור על מצות עשה של ציצית בשב ואל תעשה, משיעבור על מצות עשה של תכלת בקום ועשה:", + "העתיקו לן על זה, מה שכתב חכם אחד במגילת סתרים שלו, לתמוה עלן דבפרמ\"ג לא העיר אלא להפוסקים כרבי דתכלת ולבן מעכבין זה את זה, אבל להפוסקים כרבנן דאין מעכבין זה את זה, וכמו דקימ\"ל כן להלכה לא העיר הפמ\"ג כלל להקשות כן:", + "ואנו תמיהין, הלא כל מי שיש לו טוב עין לראות רואה בטוב לשוננו שראינו שהערת הפמ\"ג ז\"ל הוא להסוברים דתכלת ולבן מעכבין זה את זה, ורק שאנו הוספנו וכתבנו לא מיבעיא לרבי כו' אלא אפילו לרבנן כו', ולזה הארכנו לחזק הקושיא גם לרבנן, והבאנו ראיה לזה מהאי דמנחות (כח.) ארבע ציציות מעכבות זו את זו שארבעתן מצוה אחת רבי ישמעאל אומר ארבעתן ארבע מצות, וקא שקיל וטרי עלה הש\"ס (שם לז:) מאי בינייהו יעו\"ש, ולא קאמר נמי דאיכא בינייהו אי שרי ללבוש טלית בת ארבע כנפות עם שלש ציציות, דלת\"ק דמעכבות זו את זו ואין בלבישתו שום קיום מצוה כלל אסור ללבוש דהוי ליה בלבישתו מבטל מצות עשה של ציצית בידים, ולרבי ישמעאל דארבעתן ארבע מצות שרי ללבוש, דכיון דיש בלבישתו קיום מצות עשה מצד שלש ציציות שבה, לא איכפת לן מה דבלבישתו מבטל מ\"ע של ציצה הרביעית בידים, אלא ודאי פשיטא ליה להש\"ס דגם לרבי ישמעאל אסור ללבוש טלית בת ארבע כנפות עם שלש ציציות, דהגם שיש בלבישתו קיום מצות ציצית מצד שלש ציציות שבה, מ\"מ הא הוי ליה מבטל מ\"ע בידים לגבי הרביעית, ומוטב שיעבור על מ\"ע של ציצית לגמרי בשב ואל תעשה, משיעבור על מ\"ע של ציצה הרביעית בקום ועשה כו' יעו\"ש. והיינו שעלה על דעתינו דיש לומר לכאורה שהפמ\"ג ז\"ל בדקדוק נקט הקושיא רק לרבי דתכלת ולבן מעכבין זה את זה ואין שום קיום מצוה דאורייתא בציצית של לבן לחודא, לזה שפיר הקשה היאך לובשין טלית בת ארבע כנפות המצויצת בלבן, הא מבטל מ\"ע של ציצית בידים, אבל לרבנן דתכלת ולבן אין מעכבין זה את זה ויש קיום מצוה בהלבן, לא הוי קשיא ליה מידי להפמ\"ג ז\"ל, איך אנו לובשין טלית בת ארבע כנפות מצויצת בציצית לבנים בלא תכלת, דשפיר עשה של לבן דוחה עשה של תכלת, כמו דעשה דוחה לא תעשה, ועד כאן לא אמרינן דאין עשה דוחה עשה משום מאי אולמיה דהאי עשה מהאי עשה, אלא היכא דחדא עשה מיהו יתקיים כהאי דמס' חולין (קמא.) כגון שנטלה ע\"מ לשלח דלאו ליכא עשה הוא דאיכא, וליתי עשה דולקח למטהר ולידחי עשה דשלח, להכי רבי רחמנא תשלח אפילו לדבר מצוה, ופריך עלה מאי אולמיה דהאי עשה דמצורע מעשה דשלוח דתיסק אדעתין דנדחייה יעו\"ש, והיינו דכי אמרינן מאי אולמיה ואין עשה דמצורע דוחה לעשה דשלוח הרי יקוים מיהת העשה דשלוח, אבל הכא אי נימא דאין עשה דלבן דוחה עשה דתכלת, הרי לא יקוים שום עשה שפיר אמרינן עשה דוחה עשה, ויקוים עכ\"פ עשה דלבן, ולזה הבאנו ראיה מהאי דמנחות (שם) דגם בכה\"ג לא אמרינן אתי עשה ודחי עשה, אלא מוטב שיהיה יושב ובטל ולא יקיים כלל משיקיים עשה מצד אחד ויעבור ויבטל עשה בידים מצד אחד. ועל כרחך דהפמ\"ג ז\"ל לאו בדווקא נקט הערתו אליבא דרבי, ורק משום דמיירי התם מקמי הכי לבעה\"מ ז\"ל דפוסק הלכה כרבי נקט להעיר אליביה, אבל בקושטא שייך הערתו נמי לדידן וצריכין לבא למה שביארנו:", + "אמנם מה שהעתיקו לן ממגילת סתרים שלו לדחות ראייתנו, ראינו להעתיק לשונו ממש, להיותו מפורסם לגברא רבה, וזה לשונו: לא הבינותי, מה שהביא ראיה מרבי ישמעאל, דבשלמא התם שפיר אמרינן לרבי ישמעאל אף דסבירא ליה ארבעתן ארבע מצות, מ\"מ לא הותר לו ללבוש טלית בג' ציצית, דזה ידוע ומבואר דציצית אינה חובה בכל יום כמו תפילין כמבואר מנחות (דף מא) גבי מלאכא דרב קטינא, ע\"ש בתוס' וברמב\"ם פ\"ג ה\"א, רק המצוה כשמתעטף בטלית בת ד' כנפות מחויב להטיל ציצית ואם לאו אסור להיות לבוש בו, וא\"כ נמי לדידן בהטיל ג' ציצית, האיסור כדקיימא קיימא, א\"כ לרבי ישמעאל מה לי אם ארבעתן ארבע מצות או מצוה אחת, סוף סוף אמרה תורה כל זמן שלא תטיל הד' ציצית לא הותר לו הטלית והשלשה מצות שמקיים לרבי ישמעאל אין חובה לו לקיים, וא\"כ אין צריכין כאן לסברתו וזה פשוט, ועתה נחזור לדידן דקי\"ל כרבנן דתכלת ולבן אין מעכבין, אין הפי' דלא הותר ללבוש בלי השנים רק מ\"מ מצוה אחת מהן קיים, ונפקא מינה לענין כלאים או לענין שבת כמו בגמ' שם לגבי רבי ישמעאל כמו שהבין המחבר, זה אינו, כיון דנתבאר דציצית אינו מצוה שבחובה, רק חובה להטלית להיותו מותרת, וכיון שאמרו אין מעכבין, א\"כ ברור דבחד לבד הטלית מותרת ללובשו היתר גמור מה\"ת, ואם תאמר דעדיין אסור ללובשו מעכב ומעכב הוא מן התורה דגם רבי ישמעאל לא נחלק בזה על הת\"ק במה שאמר ארבע ציצית מעכבין זה את זה, וכ\"כ בס' ק\"א והראיה שהביא לא ידעתי כוונתו, דאדרבה דא\"כ גם כאן בפלוגתא דרבי וחכמים הול\"ל מאי בינייהו ולתרוצי כמו התם, אלא הדבר פשוט דלחכמים היתר גמור הוא ללבוש הטלית בחד לבד, בפרט למה שכתב הרמב\"ם דתכלת ולבן מצוה אחת היא, ומודינא דגם לחכמים בהטיל לבן ויש לו תכלת ואינו מטיל עובר על מצות עשה מה שמוטל עליו להטיל תכלת בבגדו, אבל אין ענין כלל לאסור הבגד בשביל זה, כיון שכבר הטיל ואין מעכב לענין התרת הטלית כמש\"ל, ורק אע\"פ שמותר מן התורה הטלית, מ\"מ מצות תכלת מוטל עליו לקיים ביש לו, ואם אין לו לא הוטל עליו כלל כמו כל המצות שחובו ביש לו הדבר כמו קן צפור ומעשר בהמה עכ\"ל.", + "ואם כי לשונו מוזר לא תואר ולא הדר לו, אכן כוונתו מבוארת, שבא לדחות דברינו במה שהניח שתי הנחות א' שמצות ציצית אינה מצוה שבחובה לומר שמוטל על האדם לקיימה, אלא היא מצוה שברשות שאם בא להתעטף בטלית בת ארבע כנפות מחוייב לעשות ציצית, ב' שיש איסור על טלית בת ארבע כנפות שאסור ללבוש טלית בת ארבע כנפות, ורק שניתרת על ידי שמטיל בה ציצית בכנפיה כמו בהמה וחיה דניתרת בשחיטה, ובזה בא לומר הגם דקושטא קאי כמו שהוכחנו, דמדלא קאמר הש\"ס אפלוגתא דת\"ק ורבי ישמעאל איכא בינייהו למילבש טלית בת ארבע כנפות בשלש ציצית, שמע מינה דאפילו לרבי ישמעאל דארבעתן ארבע מצות נמי אסור למילבש טלית בת ארבע כנפות בשלש ציצית, אבל לאו מטעמא דאמרן, משום דהוי ליה מבטל מצות עשה בידים לגבי ציצה הרביעית, דתידוק מינה דהוא הדין לתכלת ולבן אע\"ג דאין מעכבין זה את זה, מ\"מ יהיה אסור למילבש טלית בת ארבע כנפות אע\"ג דמצוייץ בלבן, משום דהוי ליה מבטל מצות עשה בידים לגבי תכלת, דהא לא הוי איכפת לן, אלא היינו טעמא דאסור למילבש טלית בת ארבע כנפות בשלש ציציות אפילו לרבי ישמעאל, משום דאיסורא רביע עלה דטלית בת ארבע כנפות שאסורה בלבישה, והגם שהטיל בה שלש ציציות עדיין באיסורא קיימא, ואינה ניתרת אלא בארבע ציציות, ואין לומר דליתי שלשה עשין דשלש ציציות שבה ולידחי לאיסור לבישת טלית בת ארבע כנפות, וכדקיי\"ל עשה דוחה לא תעשה, דזה אינו, דאימת אמרינן עשה דוחה לא תעשה, הני מילי עשה שבחובה, אבל עשה שברשות לא אלים למידחי, לא לילבש ולא יתחייב, אבל אם לא היה רביע איסור מיוחד על לבישת ארבע כנפות, ורק משום מצות ציצית דהוי ליה מבטל בידים מצות עשה לגבי ציצה הרביעית,לא הוי איכפת לן משום דחיוב מצות ציצית אינו אלא כמצות קן צפור ומעשר בהמה, דאינו מחויב בהמצוה אלא ביש לו, אבל באין לו לא רמיא עליה ואינו מחויב כלל, וממילא דאין לדון כלל מהך דאסור למילבש טלית בת ארבע בשלש ציצית אפילו לרבי ישמעאל למיתסר נמי טלית המצוייץ בארבע ציצית של לבן בלא תכלת אפילו לרבנן דתכלת ולבן אין מעכבין זה את זה, דהא כדאיתא והא כדאיתא, טלית בת ארבע בשלש ציצית אסורה, משום דאיסור לבישת טלית בת ארבע רביע עלה, ואינה ניתרת מאיסורה אלא בארבע ציצית כנ\"ל, אבל טלית בת ארבע המצוייצת בארבע כנפותיה בציצית של לבן, כבר אזיל ליה האיסור לבישה מהטלית שהרי מצוייצת היא בארבע ציצית, ורק שחסר בה מצות תכלת, וכיון דאין לו לא רמיא חיובא עליו כלל, ואין בזה משום מבטל מ\"ע בידים כלל, כיון דאינו מחויב כלל באין לו, דאלו למה שכתבנו דחסרון התכלת מעכבתו מללבוש הטלית משום דמבטל מ\"ע בידים, א\"כ מאי האי דקתני לרבנן תכלת ולבן אין מעכבין זה את זה, הא מעכב ומעכב הוא.", + "והגם דכהאי גוונא קתני ארבע ציציות מעכבות זו את זו שארבעתן מצוה אחת רבי ישמעאל אומר ארבעתן ארבע מצות, והרי התם ודאי חסרון ציצה אחת מעכבתו מללבוש הטלית אפילו לרבי ישמעאל כדאמרן, ומ\"מ פליג אדת\"ק וקאמר אין מעכבות זו את זו שארבעתן ארבע מצות, אלא על כרחך דמעכבות ואין מעכבות למצותן קאמר, אי חשיב קיום מצוה בחדא בלא חבריה, וא\"כ הכי נמי הכא גבי תכלת ולבן אין מעכבין זה את זה למצותן קאמר, דבכל חד לחודיה איכא קיום מצוה, ונפקא מינה לענין כלאים או שבת כדאמר גמרא התם גבי ארבע ציציות, הא לאו מילתא היא, דודאי כיון שמעכבתו מללבוש הטלית, מעכב ומעכב הוא, ולא שייך כלל למיתני אין מעכבין, ובקושטא בפלוגתא דת\"ק ורבי ישמעאל בארבע ציציות לא קתני רבי ישמעאל אומר אין מעכבות זו את זו, אלא רבי ישמעאל אומר ארבעתן ארבע מצות, וכמו שביאר ספר ק\"א דרבי ישמעאל לא פליג אדת\"ק, אלא במה דקאמר שארבעתן מצוה אחת, וקאמר איהו ארבעתן ארבע מצות, אבל ארישא דמילתיה דת\"ק דארבע ציציות מעכבות זו את זו לא פליג, דהא לרבי ישמעאל נמי ציצה אחת מעכבתו מללבוש הטלית כדאמרן, אבל הכא בתכלת ולבן דקתני אין מעכבין זה את זה, ודאי דמותר ללבוש הטלית, דבחד לחודיה ניתר האיסור הרביע על טלית בת ארבע או בתכלת או בלבן, ונהי דכי אית ליה תרווייהו ולא רמי אלא חדא, עובר ומבטל מ\"ע, אבל כי לית ליה, ליכא חיוב מצוה עליו כלל, והיינו דעל פלוגתא דת\"ק ורבי ישמעאל קא בעי הש\"ס, מאי בינייהו ואפלוגתייהו דרבי וחכמים בתכלת ולבן לא קא בעי מאי בינייהו, משום דפשיטא דללבוש טלית בת ארבע בתכלת לחודא או בלבן לחודא איכא בינייהו, דלרבי דמעכבין זה את זה לא הותר איסור לבישת טלית בת ארבע בחדא מנייהו, ולרבנן דאין מעכבין זה את זה, בחדא מינייהו, הותר האיסור לבישה הרביע על טלית בת ארבע, זה הוא תוכן כוונתו, אלא דפומיה הוא דכאיב ליה ולא יכול להוציא דעתו דיעה קלישתא מן הכח אל הפועל, וגמגם בלשונו לישנא קלילא:", + "אמנם כל דבריו אינם אלא דברי רוח ואינו אלא מן המתמיהין, כי ראשית דבריו דמצות ציצית אינה מצוה שבחובה, אם כי כנים הדברים וכן הוא סברת התוס' בכמה דוכתי, עד שאנו תמיהים היאך לא הרגיש דלא חדית לן מידי, שהרי על כרחך כל הערת הפמ\"ג ז\"ל והערתנו לא אזלא, אלא לפי צד זה דמצות ציצית אינה מצוה שבחובה, ורק הלבישה גורם חיוב המצוה, ושפיר העירונו דמוטב שלא ילבש ואינו עובר כלל משילבש ויהיה מבטל בידים מ\"ע של תכלת, אבל אם נאמר דמצות ציצית הוא מצוה שבחובה ורמיא על האדם, א\"כ אין התחלה להערתנו כלל, שהרי בהלבישה אינו מוסיף כלל בביטול המ\"ע של ציצית, ומה ירויח במה שלא ילבש הרי בין כך ובין כך הוא מבטל המ\"ע, ואדרבה בלבישתו מרויח עכ\"פ קיום המ\"ע של לבן, ואין לומר דקודם הלבישה הוא מבטל בשב ואל תעשה ובלבישתו מבטל בקום ועשה, הא לאו מילתא היא, דכיון שאין הביטול נמשך ממעשה הלבישה, לא הוי כלל מבטל בקום ועשה, אלא על כרחך דאנן נמי קיימינן בהאי סברא דציצית אינה מצוה שבחובה ולא חדית לן מידי:", + "אכן ממקום שבא, מהאי דמנחות (מא.) גבי מלאכא דרב קטינא ומדברי התוס' (שם) אין זה מבואר כלל, ועיין במהרש\"א (שם), ולפי ההגהות שבגליון (שם) שמגיהים בדברי התוס' אדרבה איכא למישמע, דלמאי דקי\"ל ציצית חובת גברא הוי ציצית מצוה שבחובה יעו\"ש, ויותר מבואר היה לו להביא מדברי התוס' (שם מד. סוד\"ה טלית) יעו\"ש, אלא שאנו רואין שזה הכותב כל העולם דומה לפניו כמישור שכותב דבר בפשיטות, מה שבאמת יש לעיין בזה הרבה, עיין קידושין (לג:) איזה מ\"ע שהזמן גרמא ובתוס' (שם) ובמנחות (מג:) רב יהודה רמי תכילתא כו' יעו\"ש, ועיין מנחות (ה:) אטו ציצית צורך הדיוט מצוה הוא, ועיין ברכות (יד:) לפי גי' מנורת המאור, אמר עולא כל הקורא ק\"ש בלא ציצית כו', וכן הוא בצוואת רבי אליעזר הגדול ובזוה\"ק בתלת דוכתא, ועיין ירושלמי פאה (פ\"א ה\"א) סוכה לולב שופר ותפילין וציצית אם יש לך כו' יעו\"ש, ועיין סוכה (מב.), ועיין שבת (כז:) ובתוס' (שם), וע\"ע (שם לב:) בעון ציצית כו' ובתוס' ישנים (שם), וע\"ע (שם קלא. קלב:), ועיין ערכין (ב:) ובתוס' (שם), ועיין כתובות (מ.) ובתוס' (שם), ועיין יבמות (צ:) ובתוס' (שם), ועיין מדרש ויקרא רבה (פרשה לב) מה המה המכות אשר הכיתי בית מאהבי על שהטלתי תכלת [בעוה\"ר נתקיים זה גם בימינו] ועיין ר\"ן במס' שבת (קמט.) יעו\"ש, והמעיין היטב ברמיזות הני סוגיות שרמזנו יראה ויבין שאין זה דבר פשוט כל כך, ויש סברות נוטות לכאן ולכאן, והיותר מתמיה דבדברי הרמב\"ם ז\"ל סוף ה' ציצית, מבואר להדיא בלשונו, שמצות ציצית אינה מצות עשה שבחובה, שכתב וז\"ל היאך חיוב מצות הציצית אם יתכסה אדם בטלית הראוי לציצית יטיל לה ציצית ואחר כך יתכסה בה, ואם נתכסה בלא ציצית הרי ביטל מ\"ע, אבל כל זמן שלא יתכסה בהן אלא מקופלין ומונחים פטורין מן הציצית, שאין הציצית חובת הטלית אלא חובת האיש שיש לו טלית, אע\"פ שאין אדם מחויב לקנות לו טלית ולהתעטף בה כדי שיעשה בה ציצית, אין ראוי לאדם חסיד שיפטור עצמו ממצוה זו, אלא לעולם ישתדל להיות עטוף בכסות המחויבת בציצית כדי לקיים מצוה זו, ובשעת התפלה יש להזהר ביותר עכ\"ל. ואלו מדבריו ז\"ל בה' שבועות (פ\"ה הי\"ח) מבואר להדיא שהיא מצוה שבחובה, שהרי כתב וז\"ל, נשבע שלא יאכל מצה שנה או שתים אסור לאכול מצה בליל פסח, לפי ששבועתו בכולל וכן כיוצא בזה כגון שנשבע שלא ישב בצל סוכה לעולם, או שלא יעלה עליו בגד שנה או שנתים כו', יעו\"ש ברדב\"ז וכסף משנה ומרכבת המשנה שנדחקו הרבה בזה, והמובחר שבתירוציהם ז\"ל עכ\"פ דחוק מאד להעמיס בלשון הרמב\"ם ז\"ל (שם פ\"א ה\"ו), שכתב להדיא נשבע לבטל את המצוה כיצד כגון שנשבע שלא יתעטף בציצית יעו\"ש, ובענינו הארכנו בכל זה בקונטרס מיוחד לא עת האסף פה.", + "והמורם מדברינו שם בקיצור, דודאי עיקר מצות ציצית אינה מצוה שבחובה, אלא מיתלי תלי חיובה בלבישת הבגד, או שמתחיל החיוב תיכף עם הלבישה, או שמתחיל החיוב אחר הלבישה, לכל מר כדאית ליה, אבל קודם הלבישה ודאי לכולי עלמא לא חל חיובא דציצית אגברא, מיהו מצוה בפני עצמה איכא, דרמיא אגברא להביא עצמו בשום פעם לידי חיוב מצוה זו, והוא מהאי דמנחות (מד.) כל שאין לו ציצית בבגדו עובר בחמשה עשה יעו\"ש, ופי' הרמב\"ם (בספר המצות שרש ט) שאלו החמשה עשה המה א' ונתנו על ציצית הכנף. ב' ועשו להם ציצית. ג' והיה לכם לציצית. ד' גדילים תעשה לך. ה' על ארבע כנפות כסותך. והרשב\"ץ בזוהר הרקיע (עשה כ) תמה עליו, דאין זה נראה כלל, לפי שכל הפסוק אינו אלא מצוה אחת גדילים תעשה לך על ארבע כנפות כסותך, וסוף הפסוק בא ליחד מקום הציצית ומה עשה יש בו ולזה כתב שהעשה החמישית היא וראיתם אותו כמו שפירש\"י (שם), ועפ\"ז תמה למה לא מנה הר\"מ ז\"ל הראיה מצוה באפי נפשה בתרי\"ג מצות, שהלבישה מעשה אחת והראיה מעשה אחרת, וכמו שמנה הסמ\"ק להסתכל בציצית יעו\"ש. אמנם דעת הרמב\"ם נראה ברור, דסובר דוראיתם אותו הוא טעם המצוה, כמו שאמרו ראיה מביא לידי זכירה כו', יעו\"ש שהוא טעם על צורך התכלת, וכבר כייל לן הרמב\"ם ז\"ל בשורש חמישי שאין למנות טעם המצוה מצוה באפי נפשה, להכי מפרש שהחמישית היא על ארבע כנפות כסותך, והיינו מדלא כתיב על ארבע כנפות הכסות או הבגד אשר תכסה בה וכתיב כסותך, על כרחך דקרא אתא לחייב לייחד לו טלית של חובה להתעטף בה על כל פנים שחיוב הוא על האדם להביא עצמו לידי חיוב מצות ציצית:", + "ומיושב בזה תמיהת התוס' במס' קדושין (לג.) היכי חשיב ציצית מ\"ע שהזמן גרמא, אפילו למ\"ד חובת גברא הוא, שהרי כשם שכסות לילה פטור כשהוא לובש ביום, הכי נמי כסות יום חייב כשלובש בלילה. ואר\"י כיון שחיובו תלוי במה שזמן גורם לבישתה ביום, יש לה ליחשב זמן גרמא, שזמן לבישתה גורם החיוב ע\"כ, ובאמת גם במקומה במס' קדושין בענין הז\"ג היא סברא דקה מאד ודחוק להבין, וכ\"ש שאין סברתו מספקת כלל בהאי דמס' מנחות (מג.) דלמ\"ד מצות עשה שהז\"ג הויא מברך כל צפרא וצפרא משום דמפסקי לילות מימים, וזה תמוה מאד, דמאי הפרש בין לילה להיום, הרי כשם שכסות לילה פטורה ביום הכי נמי כסות יום חייבת בלילה, וא\"כ בין לילה ובין יום חייבים בכסות יום ופטורים בכסות לילה, ואין שום הפסק במצוה זו בין שעה של יום לשעה של לילה ולא הוי לן לברך רק כל זמן שמתעטף בהן ולא כל צפרא וצפרא מבלי עיטוף חדש. אבל לפי מה שנתבאר, דהגם דעיקר מצות ציצית אינה מצוה שבחובה, מיהו מצוה באפי נפשה איכא, דרמיא עליה דאדם להביא עצמו בשום פעם לידי חיוב מצוה זו, שפיר דמצד זה הוי מצות ציצית מ\"ע שהז\"ג דהא ודאי לא רמיא עליה המצוה להביא עצמו לידי חיוב ציצית אלא ביממא, דהיינו שיתעטף בכסות יום שיתחייב בציצית. אבל בלילה ודאי לא רמיא עליה תורה חיובא שיתעטף בכסות יום בלילה, דדרכיה דרכי נועם כתיב, ומצד זה יש למצוה זאת הפסק בלילה כלפי יום, שביום יש עליו מצוה להביא עצמו לידי חיוב מצות ציצית, ולא בלילה ועיין בחידושנו לירושלמי ברכות:", + "ומעתה שפיר כתב הרמב\"ם ז\"ל בה' שבועות הנ\"ל, שהנשבע שלא יתעטף בציצית הוי נשבע לבטל את המצוה, ואינו חל אלא בכולל שלא יעלה עליו בגד כו':", + "אלא דאכתי צריך ביאור, שהרי מדברי הרמב\"ם ז\"ל שבסוף ה' ציצית הנ\"ל מבואר לכאורה שאין שום חיוב מצוה כלל על האדם להביא עצמו לידי חיוב מצות ציצית אלא מצד מידת חסידות, שהרי כתב אעפ\"י שאין אדם מחויב לקנות לו טלית ולהתעטף בה כדי שיעשה בה ציצית, אין ראוי לאדם חסיד שיפטור עצמו ממצוה זו, אלא לעולם ישתדל להיות עטוף בכסות המחויבת בציצית כדי לקיים מצוה זו, ובשעת התפלה יש להזהר ביותר ע\"כ. אמנם באמת בלאו הכי הנה מרן הקדוש הכסף משנה ז\"ל הביא מקור לדברי הרמב\"ם ז\"ל, מהאי דמנחות (מא.) דאמר ליה מלאכא לרב קטינא. קטינא קטינא סדינא בקייטא וסרבלא בסיתוא, ציצית מה תהא עליה כו', טצדקי למיפטר נפשך מציצית יעו\"ש. ותמוה כמו שתמה במעשה רוקח, דמ\"ש דנקט אדם חסיד הרי הך דאמר מלאכא טצדקי למיפטר נפשך מציצית, לכל אדם נאמר ולא לת\"ח וחסיד דוקא. גם יש לדקדק בלשון הרמב\"ם ז\"ל שכתב דין זה, אחר שהקדים שאין הציצית חובת הטלית אלא חובת גברא, דמשמע מהצעת לשונו שאם היה חובת טלית הוי טפי עשה דחובה, ממה כשהוא חובת גברא. ובאמת הדבר להיפוך וכמבואר מדברי התוס' במנחות (שם ד\"ה ענשיתו וד\"ה הכי) יעו\"ש, גם לשון לעולם אינו מדוקדק:", + "ובעניותין נראה דמקור דברי הרמב\"ם ז\"ל, הוא מהאי דמס' שבת (קיח:) אביך במה זהיר טפי א\"ל בציצית, יומא חד הוה קא סליק בדרגא איפסוק ליה חוטא ולא נחית ואתא כמה דלא רמי יעו\"ש, ובזה יתבאר הצעת לשונו של הרמב\"ם ז\"ל על נכון, דודאי מצוה רמיא עליה דגברא להביא עצמו לידי חיוב מצות ציצית בשום פעם, אלא כיון דלא קביע ליה זימניה שיהיה מחויב תמיד להביא עצמו לידי חיוב מצות ציצית, ודאי סגי במה שמביא עצמו לידי חיוב פעם אחת בשנה או בחודש או בשבוע או ביום, ולא תמיד בכל שעתא ושעתא, כדמצינו בכמה וכמה חובות גברא שאין קבוע להם זמן, ואין חיובם בתמידית, כתפילין וזכירת מצרים וברכת כהנים ונטילת לולב שיוצא ידי מצותן בפעם אחת ביום, וכן תלמוד תורה שנאמר בה יומם ולילה, קי\"ל במס' נדרים (ט.) דאי בעי פטר נפשיה בק\"ש שחרית וערבית יעו\"ש. ויש ג\"כ מצות חובת גברא שיוצא ידי חובתו בפעם אחת בשנה כזכירת מחית עמלק ומחצית השקל וכדומה, אע\"ג דלא קביע להו זמן והא דאמרינן במס' שבת (קלא. ושם) על ציצית ומזוזה אמר רב יוסף לפי שאין קבוע להם זמן, אמר ליה אביי אדרבה מדאין קבוע להם זמן כל שעתא ושעתא זמניה הוא יעו\"ש, היינו למ\"ד ציצית חובת טלית, וכדפירש\"י (שם: ד\"ה כל שעתא זמניה הוא), וכיון שיש לו טלית בכל יום שמשהה בלא ציצית עובר בעשה ואפילו מונחת בקופסא, הלכך כל יומא רמיא מצותיה עליה ע\"כ, והיינו כנ\"ל, דלמ\"ד חובת גברא לא שייך כלל לומר, מדלא קבוע לו זמן כל שעתא זמניה, להכי בדקדוק נקט רש\"י ז\"ל לפרש למ\"ד חובת טלית. ומעתה כך הוא הצעת לשונו של הרמב\"ם ז\"ל, אחר שהקדים שאין הציצית חובת טלית אלא חובת גברא, אם כן לא רמיא עליה מן התורה המצוה להביא עצמו לידי חיוב מצות ציצית תמיד שיהיה מעוטף בקביעות בטלית של חובה, אלא במה שמביא עצמו לידי חיוב מצות ציצית פעם אחת בשנה סגי כנ\"ל. סיים עלה וכתב דאעפ\"י שאין מחויב לקנות טלית מיוחד לכך ולהתעטף בו בקביעות, אלא כל אימת דבעי יוכל לצאת ידי חובת מצוה זו שיביא עצמו לידי חיוב מצות ציצית פעם אחת בשנה או בחודש, מכל מקום אין ראוי לאדם חסיד שיפטור עצמו ממצוה זו מלקיימה בתדירות, אלא ישתדל שיהא עטוף לעולם, פי' בכל שעה מבלי הפסק, כדאשכחן ברבה אבוה דרב יוסף שהיה זהיר כל כך במצות ציצית עד דיומא חד איפסק ליה חוטא, ולא קא נחית עד דרמי ליה, שלא היה רוצה לילך ד' אמות בלא ציצית, וזה שדקדק הרמב\"ם ז\"ל אדם חסיד, דמצד הדין ודאי סגי במה שמביא עצמו לידי חיוב מצות ציצית פעם אחת בשנה, וכדמשמע באמת מדקדוק לישניה דמלאכא דאמר ליה לרב קטינא סדינא בקייטא סרבלא בסיתוא ציצית מה תהא עליה, דהיינו שעובר עליו היקף השנה כולה בלא ציצית, והארכנו בכל זה טובא בקונטרס וכאן לקצר אנו צריכין, עכ\"פ הנך רואה שזה החכם הכותב דילג על ההרים ולא חלי ולא הרגיש כלל:", + "אולם הנחתו השניה, דלבר מניה דביטל מ\"ע של ציצית יש איסור על טלית בת ארבע כנפות שאסור ללבוש טלית בת ארבע כנפות ורק שניתרת על ידי שמטיל בה ציצית בכנפיה. הנה אם לא ראינו לא היינו מאמינים שיצא זה מפי אדם מוחזק קצת ליודע ספר, כי יאמר נא היכן כתיב איסור זה ומה שמו של זה האיסור כי נדע, ואם על הבעל המאור ז\"ל שלדעתו ז\"ל אין אנו מקיימין מצות ציצית בזה\"ז אלא מדרבנן, הרעיש הרמב\"ן ז\"ל, וכתב יראנו היכן תקנו חכמים זו התקנה, ק\"ו בן בנו של ק\"ו שאין ראוי לו לאדם לברוא רקיע שוא, לבדות איסור מלבו מה שלא כתוב בספר התורה. ואנו בעניינו אחרי היגיעה לא מצאנו שום שם איסור בלבישת ארבע כנפות זולת משום מבטל מ\"ע של ציצית. ולמר דחיוב הציצית מתחיל עם הלבישה, מתחיל איסור הביטול מ\"ע עם הלבישה. ולמר דחיוב הציצית מתחיל אחר הלבישה, מתחיל ג\"כ איסור הביטול מ\"ע אחר הלבישה. אבל שיהיה שם איסור בפני עצמו עוד קודם הלבישה שאסור ללבוש טלית בת ארבע כנפות אינו כתוב בתורה. ולא אמרה ולא יאמרה אדם מעולם. ובזה כבר נפלו כל דבריו, דהרי מצד איסור ביטול מ\"ע כך הוא מבטל מ\"ע בחסרון התכלת, כמו שמבטל מ\"ע לרבי ישמעאל בחסרון ציצה הרביעית, ושפיר הביאנו ראיה מדברי ישמעאל לדידן:", + "אמנם מה דקאתי עלה, לחלק בין תכלת ולבן לדידן לארבע ציציות לדרבי ישמעאל, דגבי תכלת ולבן לדידן קאמרינן דאין מעכבין זה את זה, ואלו התם בארבע ציציות לא קתני אלא רבי ישמעאל אומר ארבעתן ארבע מצות, ומייתי בשם ספר ק\"א דדייק מינה, דרבי ישמעאל לא פליג כלל אמה דקאמר מעכבות זו את זו, אלא על מה דקאמר שארבעתן מצוה אחת הנה אם כוונתו על ספר קרבן אהרן שעל התורת כהנים אין עדותו מכוונת, שלא נמצא זאת בשום מקום בספר קרבן אהרן כפי מיעוט זכרוננו, ואולי כוונתו על ספר אחר מספרי האחרונים אשר לא נודע לנו אין אחריותו עלינו, אכן בעניותין זה הכותב לא הבין את דברי בעל הספר ההוא. כי באמת גם אנו בעניותין בחידושינו למס' מנחות דקדקנו כן, דלשון מעכבות זו את זו שבלשון ת\"ק כולל הן שמעכבות זו את זו למצותן דכל חדא ציצה בלא צירוף כולן לא חשיב מצוה כלל. והן שמעכבות זו את זו בלבישת הטלית משום ביטול מ\"ע. ורבי ישמעאל דפליג וקאמר ארבעתן ארבע מצות, ולא קאמר להדיא אין מעכבות זו את זו שארבעתן ארבע מצות, מזה הוכיח הש\"ס דלרבי ישמעאל נמי מעכבות זו את זו בלבישת הטלית משום ביטול מ\"ע, ולהכי קא בעי מאי בינייהו, ומשני לה דנפקא מינה לענין כלאים או שבת, והיינו דבקושטא יש בכח מאמר רבי ישמעאל ארבעתן ארבע מצות דפליג נמי אריש דברי ת\"ק דקאמר מעכבות זו את זו למצותן וקאמר איהו דלמצותן אין מעכבות זו את זו שארבעתן ארבע מצות, אלא דשכל את לישניה ולא קאמר להדיא אין מעכבות זו את זו לאורויי לן דבלבישת הטלית משום ביטול מ\"ע מעכבות זו את זו. ומעתה שפיר קאמרינן בתכלת ולבן לדידן שאין מעכבין זה את זה, דהיינו למצותן, הגם שמעכבין בלבישת הטלית משום ביטול מ\"ע. והכא בתכלת וציצית לא מצי למיתני לשון פלוגתייהו וחכמים אומרים שתי מצות הן, דדוקא כל חדא וחדא באפי נפשה מצוה באפי נפשה היא, אבל תרווייהו יחד לכולי עלמא מצוה אחת היא כמו שביאר הרמב\"ם ז\"ל:", + "ומה שהעיר על דברינו, למה לא קא בעי הש\"ס על פלוגתייהו דרבי וחכמים גבי תכלת ולבן מאי בינייהו, כמו דבעי אפלוגתייהו דת\"ק ורבי ישמעאל, לא ידענא האי מאי קושיא, והאי מאי תיובתא, למה ליה להש\"ס למיכפל השקלא וטריא תרי זימנא, אדרבה מצינו לגדולי המפרשים ז\"ל שנדחקו על פי רוב לפרש על השנות שקלי וטריא בש\"ס תרי זימנא, אבל למיזל בתר איפכא לאקשויי דליכפל השקלי וטריא, הא לא שמענו:", + "והנה בעיקר הערת הפרי מגדים ז\"ל והערתנו כבר נתיישב במאמרנו. ובחידושינו הארכנו בה בעוד דרכים נכונים בישוב הערתנו, אולם כל הדרכים אינם מועילים, אלא כשלא היה לנו תכלת, אבל עכשיו מאחר שזכינו לתכלת ודאי יש איסור ביטול מ\"ע על הלובש טלית בת ארבע כנפות המצוייץ בלבן בלא תכלת:", + "והודאת בעל דין כמאה עדים דמי, שזה הכותב בעצמו הודה בפה מלא, וכתב ומודינא דגם לחכמים בהטיל לבן ויש לו תכלת ואינו מטיל עובר על מצות עשה מה שמוטל עליו להטיל תכלת בבגדו ע\"כ, ואם כן אם יש קצת יראת שמים בלבו, איך לא יחוש מאיסור ביטול מ\"ע. שאם אינו חש להיות עשה טוב לקיים מצות בוראו [אשר באמת אותו החכם הכותב אינו חשוד ח\"ו בכך בעינינו] כמו ששמענו מתנצלים עצמן, באמרם לא חסר לנו מצות אנו מספיקין עצמינו ודי לנו בסבל עול המצוות העמוס עלינו מכבר [אוי לנו שכך עלתה בימינו שבפה מלא בלא בושה אומרים שהמצות כבדות עליהם] אבל עכ\"פ יש לו לחוש לסור מרע מלעשות איסור בביטול מ\"ע בידים.", + "ומלבד מה שכבר ביארנו בהלכה ברורה שאין שום ספק כלל, אלא שזה הוא התכלת שצותה עליו התורה, הרי אפילו אם יתעקש וירמה עצמו להטיל ספק בלבו ג\"כ מחויב להטיל זה התכלת בטליתו, מלבד שיש לחוש לקיים המצוה מספק כמו שביארנו ועוד יתבאר בזה בעזהש\"י. הרי מלבד זה יש בזה ספק איסור ביטול מצות עשה בידים וספק איסור לכולי עלמא הוא לחומרא:\n" + ], + [ + "במה שהבאנו (פתיל תכלת עמ' צח) שהפמ\"ג כתב לתרץ קושיא הנ\"ל, על פי דברי הר\"י המובא במרדכי מהלכות קטנות, שכתב וז\"ל אומר הר' שלמה מדרו\"ש כו' וסיימנו יעו\"ש יסוד סברתו, שבהלבישה אינו עושה איסור ואחר הלבישה מתחיל חיוב העשה דהטיל ציצית, הרי אינו עובר בקום ועשה אלא בשב ואל תעשה ואנוס הוא כו' יעו\"ש. העתיקו לן ממגילת סתרים של חכם הנ\"ל שכתב עלה, וז\"ל, צ\"ע דמה אונס יש כאן דהרי בידו לפשוט, וכי בשב ואל תעשה מותר לעבור על ד\"ת ובפרט שמפורש במרדכי בלי שום כבוד הבריות עי\"ש. ולדעתי נראה דהמרדכי מדמה לה לגמרי למזוזה ומעקה כמבואר להדיא בדבריו, והדבר פשוט דמי שיש לו בית ואין לו מזוזה מותר לכנוס לבית ולדור שאין עליו שום חיוב, כיון שאין לו ולא שייך זה לאיסור דירה בבית, דגם כשיש לו מזוזה ואינו קובע ומבטל המ\"ע, ג\"כ אין הביטול מצד מה שדר, דהדירה היתר גמור הוא רק שיש לו עצה להפקיע עצמו מהמ\"ע שלא ידור, אבל אם דר היתר הוא. וא\"כ כשאין לו לא שייך גביה שום איסור כמובן בפשיטות, וא\"כ המרדכי דמדמה ציצית למזוזה ג\"כ, הן הן הדברים דהלבישה בעצמה היתר גמור רק שיש עליו מ\"ע להטיל, וכשאינו יכול להטיל לא שייך שום איסור ללבישה, ומפני זה כתב המג\"א בסי' י\"ג דגם בחול מותר ללבוש כשאין נמצאים ציצית בעיר ע\"ש וזה ברור. וכן הפמ\"ג שמתרץ הקושיא לבעל המאור דתכלת ולבן מעכבין, היאך אנו לובשין ג\"כ כוונתו כנ\"ל וכמ\"ש המ\"א ע\"כ צ\"ע ע\"כ:", + "והדברים מתמיהים, איך לא הרגיש לשמוע דברי עצמו וכי בשב ואל תעשה מותר לעבור על דברי תורה בלי שום אונס. הגע בעצמך הרי שלבש בגד בת ארבע כנפות המחויב בציצית, ולא הטיל מחמת שאין לו, ויש לו ג\"כ ללבוש בגד אחר שאינו מחויב בציצית, איך יעלה על הדעת דמשום שאין לו ציצית יהיה שרי לבטל מ\"ע בשב ואל תעשה, ודאי פשוט דמחויב להחליף לפשוט מעליו בגד המחויב בציצית, וללבוש הבגד שאינו מחויב בציצית, דאטו משום שאין לו ציצית פקע העשה אתמהה, וא\"כ נהי דעצם הלבישה אינו איסור, אבל כיון דממילא נמשך מזה ביטול העשה עכ\"פ בשב ואל תעשה ודאי מחויב לעשות כל טצדקי לאפקועי נפשיה מחיוב העשה, כי היכי דלא להוי מבטל עשה בשב ואל תעשה כדאמרן דודאי גם בשב ואל תעשה אינו רשאי לעבור על דברי תורה. ובקושטא דכוותה נמי גבי מזוזה אם יש לו בית אחר שיש בו מזוזה, ודאי מחויב לצאת מן הבית שאין בו מזוזה ולדור בהבית שיש בו מזוזה, והוא דבר פשוט מאד, ועל כרחך הא דר\"י מתיר לבישת בגד בת ארבע כנפות בלי ציצית בשבת, היינו משום דאנוס הוא אי משום כבוד הבריות אי משום דאין לו מה ללבוש ורק דאי העשה דציצית חל עליו קודם הלבישה, לא הוי מהני מה דאנוס הוא משום דהוי ליה מבטל מ\"ע בקום ועשה, ולגבי קום ועשה לא מהני אונס, ולזה חדית הר\"י דהעשה דציצית חל אחר הלבישה ולא הוי רק מבטל מ\"ע בשב ואל תעשה ולגבי שב ואל תעשה מהני אונס, ובכה\"ג שהוא אנוס הוא דמתיר המג\"א אף בחול, ודכוותה גבי מזוזה נמי כשאין לו בית אחר אינו צריך לצאת דאנוס הוא, ובהכי אזדא להו כמה דברים שהעיקו לן ממגילת סתרים של חכם הנ\"ל. והמה דברים פשוטים ולולא דמשמא דגברא רבא העתיקו לן, לא היינו מזדקקין להשיב כלל וזה החכם נר\"ו לא ידענו מה היה לו שנסתבך בזה:\n" + ], + [ + "במה דכיילינן (פתיל תכלת עמ' צט), דאפילו שתחילת המעשה לא היה באיסור, כיון שהאיסור שאחר כך נמשך על ידי המעשה חשיב כמעשה, מצינו דוגמת זה במס' שבועות (כח:) גבי שבועה שלא אוכל ככר זו אם אוכל זו אכליה לאיסוריה והדר אכליה לתנאיה, פלוגתא דרבי יוחנן וריש לקיש, למ\"ד התראת ספק שמה התראה חייב, למ\"ד לאו שמה התראה פטור יעו\"ש, ולא קאמר דלכולי עלמא פטור משום דאין בו מעשה, דהרי בשעה דאכליה לאיסוריה לא עשה איסור, ורק בשעה דאכליה לתנאיה נעשה למפרע אכילת הראשונה איסור, והרי בעת אכילת התנאי אינו עושה איסור, אלא דממילא נמשך איסור באכילת הראשונה על ידי אכילת השניה. אלא על כרחך לומר, כיון דהאיסור באכילת הראשונה נמשך ע\"י מעשה אכילת השניה חשוב מעשה יעו\"ש, ואם מצרפינן מעשה שלאחר עבירת האיסור דלמפרע נמשך מזו המעשה, כ\"ש דמצרפינן מעשה דמקמי עבירת האיסור ללהבא שעת עבירת האיסור, שיחשב שעבר במעשה, כיון שהאיסור נמשך מזו המעשה. דיותר פשוט שיהיה העילה קודם העלול, ממה שיהיה העילה אחר העלול. ואם מצרפינן לעלול העילה שלאחריו כ\"ש דמצרפינן לעלול עילה שלפניו. והגם שיש לפקפק בעיקר ראיה זו, ולחלק קצת בזה, אבל אחר זכות העיון תראה דעכ\"פ דא ודא אחת היא:\n" + ], + [ + "בעיקר מה שהעלונו בזה דלבן לחוד או תכלת לחוד גם לרבנן, נהי דאין מעכבין זה את זה מיהו הוי ליה מבטל מ\"ע בידים. הקשה על זה אחד שאינו יודע לשאול, מדברי התוס' מנחות (מא: ד\"ה ואם הביא כשר) שכתבו וז\"ל, למאי דפ\"ה דקלא אילן במקום לבן פסול משום שדומה לתכלת ואין כאן שני מינים, קשה מאי פריך, דלמא האי ברייתא כרבנן דריש פרקין דאמרי אין הלבן מעכבת את התכלת ע\"כ, ואי אמרת דגם לרבנן דאין מעכבין זה את זה, מ\"מ מבטל מ\"ע בידים מיהו הוי, א\"כ אפילו דהך ברייתא אתיא כרבנן, מה בכך הא מ\"מ שפיר פריך, היאך קתני ואם הביא כשר, הא הוי ליה מבטל מ\"ע בידים זה תורף קושייתו. אכן באמת אינו יודע לשאול, כי לא הבין עומק כוונת התוס', דקושית התוס' אינה כפשוטה כמו שהבין, דלוקמה כרבנן דאמרי אין הלבן מעכב את התכלת ולהכי אם הביא כשר ויוצא בה באמת רק משום תכלת. דא\"כ מאי לא יביא ואם הביא כשר, הא לא שייך בזה לשון לכתחלה ודיעבד כלל, שהרי לגבי מצות תכלת גם לכתחלה שפיר עביד. ולגבי מצות לבן בדיעבד נמי לאו שפיר עביד. שהרי אין בידו מצות לבן כלל אפילו בדיעבד, אמנם עומק כוונתם הוא דלוקמה כרבנן דאמרי אין הלבן מעכבת את התכלת, ולהכי שפיר אם הביא כשר ויוצא בה באמת משום מצות תכלת ומשום מצות לבן. והיינו דדוקא למ\"ד תכלת ולבן מעכבין זה את זה, הוא דאיכא למימר דאשני מראות שבה קפיד קרא, שיהיה ניכר התכלת לעצמו והלבן לעצמו. ולהכי אע\"ג שמצד עצם איכותם איכא שני מינים, מ\"מ כיון שמראה אחד להם ואינו ניכר כל אחד בפני עצמו פסול, דהתכלת פוסל את הקלא אילן והקלא אילן פוסל את התכלת, אבל לרבנן דאין מעכבין זה את זה ואין חסרון האחד מגרע במצות חבירו, ממילא נמי בדאיכא תרווייהו רק שהם במראה אחת, ליכא למיפסלהו ולמימר דאשני מראות שבה קא קפיד קרא דהא מהיכי תיתי. הרי הגע עצמך אי תלה קלא אילן לחודא ודאי דיוצא בו משום מצות לבן דמידי צבעא גרים, וכי משום שתלה נמי תכלת יוגרע ויפסל לצאת ביה ידי מצות לבן. אתמהה. אלא ודאי בקושטא למ\"ד אין מעכבין זה את זה, היכא דתלי תרוויהו תכלת וקלא אילן יוצא בו ידי שתיהן משום מצות תכלת ומשום מצות לבן, ורק לכתחלה לא יביא שיהיו ניכרים גם במראיתם, אבל אם הביא כשר ויוצא בו ידי שתיהן בתכלת משום מצות תכלת, ובקלא אילן משום מצות לבן, ורק לכתחלה לא יביא שיהיו ניכרים גם במראיתם, אבל אם הביא כשר ויוצא בו ידי שתיהן בתכלת משום מצות תכלת, ובקלא אילן משום מצות לבן. ומעתה אין בקושייתו ריח קושיא, שהרי באמת אין כאן שום ביטול מ\"ע כלל. ויותר הוי ליה לאקשויי עלן מברייתא דריש התכלת גופיה דקתני וחכמים אומרים אין מעכבין, והא מעכבא ומעכבא משום ביטול מ\"ע בידים. מיהו באמת גם זה לא קשיא מידי, דמ\"מ למצותן אין מעכבין זה את זה דכל חד וחד לחודיה כי עביד ליה מקיים מצותו אע\"ג דלגבי חבריה הוי מבטל מ\"ע, ונפקא מינה לענין אם יצא בה בשבת דאינו חייב חטאת, וכן אם אין לו אלא חדא ואיכא משום כבוד הבריות יכול ללבוש לכתחלה, וכבר נתבאר זה במאמרנו:", + "ומה שהקשה תו דמדברי התוס' (מנחות מ. ד\"ה סדין) שכתבו דלפי' הקונטרס ציצית ממינו שרי בסדין לכ\"ע ומלאכא דאמר לרב קטינא סדינא בקייטא ציצית מה תהא עליה, מציצית מן המובחר קא מקפיד יעו\"ש, משמע דאין זה אלא מצוה מן המובחר ע\"כ, הללו דברי בורות נינהו, דבדרב קטינא לא שייך כלל משום ביטול מצות עשה בידים. דלמה דסלקא דעתך דציצית חובת גברא הוא למיכסי בטלית בת חיוביה עם ציצית, א\"כ כך לי הוי מבטל מ\"ע קודם הלבישה כמו אחר הלבישה, ואין ביטול המ\"ע נמשך ממעשה הלבישה דיחשב מבטל מצות עשה בידים, ובפרט דרב קטינא בסדין היה לבוש ואי אפשר בציצית של תכלת משום גזירת חכמים ורק דרתח עליה מה שאינו לובש טלית בת חיוביה שיהיה יכול לקיים מצות תכלת, ושלילת הלבישה לא הוי ביטול בידים אלא ביטול בשב ואל תעשה. וכ\"ש למה דמסיק, נהי דחייביה רחמנא כי מיכסי טלית דבת חיובא כי מיכסי טלית דלאו בת חיובא היא מי חייביה רחמנא אפילו ביטול מ\"ע בשב ואל תעשה לא הוי בדרב קטינא כדמסיק, אלא הכי קאמר ליה טצדקי למיפטר נפשך מציצית והיינו מניעה שמונע עצמו מלבא לידי חיוב המצוה:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' קח ושם) ומזה תבין שעכשיו אחר שזכינו למצוא התכלת, אפילו מי שלבו נוקפו ויש לו שום צד ספק בדבר, מ\"מ החיוב עליו להטיל התכלת בהציצית. וכשימנע יש לו לחוש דהוי עובר ומבטל מצות עשה בידים בלא אונס, דאין לומר דלביה אנסיה מחמת שהוא מסופק אם הוא תכלת באמת, דמה בכך אפילו שלא יהיה תכלת אינו מפסיד כלום, דכבר הלכה פסוקה היא שאין מטילין כלאים בציצית לא חוטי צמר לבן בטלית פשתן ולא חוטי פשתן לבן בטלית צמר מדינא ולא תכלת בטלית פשתן משום גזירה כו' יעו\"ש, הגיע לן הרבה השגות מחכמים ובלתי חכמים וכולם ישא הרוח כמו שנבאר בעזהש\"י:", + "א תמהו במה שכתבנו דמה בכך אפילו שלא יהיה תכלת אינו מפסיד כלום כו' הא פסיד ופסיד, דהרי לפי הצד שאינו תכלת א\"כ אינו מצבע הטלית שהרי טליתות שלנו לבנים הם. ולדעת הרמב\"ם ז\"ל בהל' ציצית (פ\"ב ה\"ח) צריכין לעשות הציצית מצבע הטלית, שכתב טלית שהיא כולה אדומה או ירוקה או משאר צבעונין עושה חוטי לבן שבה כעין צבעה אם ירוקה ירוקין ואם אדומה אדומין. וכן דעת הראב\"ד ז\"ל בהשגות (שם):", + "ואנו תמיהין, הרי ממקום שבאו מבואר להדיא שאין קפידא בזה אלא לכתחילה בדאפשר, אבל בדיעבד היכא דאי אפשר שפיר דמי, וכמו שסיים הרמב\"ם ז\"ל (שם) היתה כולה תכלת עושה לבן שלה משאר צבעונין חוץ מן השחור כו', והיא ברייתא מפורשת בש\"ס מנחות (מא:) טלית שכולה תכלת כל מיני צבעונין פוטרין בה, ופירש\"י לשום לבן דכיון דמין כנף ליכא לקיומי בה אין לך לחזר אחר לבן כו' יעו\"ש, הרי מפורש דמין כנף בצבע אינו אלא לכתחילה בדאפשר, אבל בדיעבד בדלא אפשר לא מעכב, וא\"כ שפיר אחר שזכינו למצוא התכלת, אפילו מי שהוא מסופק אם הוא תכלת, מחויב להטילו מספק ולא מפסיד מידי, דכיון שמחויב להטילו מספק חשיב דיעבד, ובדיעבד לכולי עלמא אינו מעכב מה שאינו מצבע הטלית:", + "מיהו כל זה לפי חלומותם והבנתם, אכן לקושטא דמילתא אין אנו צריכין לזה, דהרי גמרא מפורשת היא (שם מ.) בסוגיא דסדין בציצית דקאמר גזירה משום קלא אילן ופריך ולא יהא אלא לבן כו', הרי להדיא דכל הצבעים עולין במקום לבן ועל כרחך דהא דתניא (שם מא:) טלית אין פוטר בה אלא מינה, דמשם הוא מקום מוצא דינו של הרמב\"ם ז\"ל דצריכין לעשות חוטי לבן שבה כעין צבעה. היינו רק בארבעה חוטי הציצית לשיטת רש\"י, או ששה לשיטת הראב\"ד, או שבעה לשיטת הרמב\"ם, שבאים במקום לבן דעלייהו כתיב הכנף מין כנף, בעינן לכתחילה שיהיו מין כנף גם בצבע, אבל אותן חוטי הלבן שבאים במקום תכלת אפילו לכתחילה לא בעינן ביה מין כנף בצבע דהא לאו עלייהו כתיב הכנף מין כנף, וכעין זה יתבאר אי\"ה להלן בשם הרשב\"א ז\"ל:", + "ב הקשו עלן מגופה דסוגיא (מנחות מא:) דתניא טלית שכולה תכלת כל מיני צבעונין פוטרין בה חוץ מקלא אילן, ופירש\"י כל מיני צבעונין פוטרין בה לשום לבן, דכיון דמין כנף ליכא לקיומי בה אין לך לחזור אחר לבן, אלא שיהא בה שני מינין חוץ מקלא אילן דדמי לתכלת, וזימנין דמזבן לה אינש אחרינא וסבר דכל חוטיה תכלת, וכי מצריך לטלית אחריתי שקיל תרי חוטים מהכא ונתן שם עם לבן, ותחת אלו יתן לבן ונמצאת אחת מהן נפטר בקלא אילן לשם תכלת ושדי קלא אילן עם לבן בציצית והוי כלאים בלא מצוה. ובלשון השני פירש\"י ז\"ל, ל\"א ועיקר חוץ מקלא אילן דהא אשני מראות שבה קפדינן ואלו מראיהן שוין יעו\"ש, וא\"כ תכלת זה שמצאנו מי שהוא מסופק בו מסתפק ליה נמי בקלא אילן דאינו פוטר כלל אי משום גזירה כפירש\"י ז\"ל בלשון ראשון, אי משום שדומה לתכלת כפי' רש\"י ז\"ל בלשון השני, דודאי הא דנקט למיפסל קלא אילן במקום לבן בטלית שכולה תכלת לאו דוקא אלא לרבותיה נקטיה, דאפילו בטלית שכולה תכלת פסול קלא אילן במקום לבן, אע\"ג דהוי מין כנף מצד המראה, אבל פשיטא דכ\"ש דפסול קלא אילן במקום לבן בטלית לבן:", + "אכן גם גורל קושיא זו כקושיא הראשונה, דהא רמינן עלה דהך ברייתא בגמרא (שם) מאידך ברייתא דתניא ואם הביא כשר ומשנינן לא קשיא כאן בטלית בת ארבעה חוטין כאן בטלית בת שמונה חוטין, וללשון ראשון של רש\"י ז\"ל דחוץ מקלא אילן משום גזירה היא, קא משני דבטלית בת ארבעה חוטין אם הביא כשר, דחששא רחוקה היא לחשוש דכי יזבן לאינש אחרינא יהיה שקיל תרי חוטים מהכא לטלית אחריתי כיון שאין בה חוטין אלא כדי צורכה. וגם ללשון שני של רש\"י ז\"ל דחוץ מקלא אילן משום דאשני מראות שבה קפדינן ואלו מראיהן שוין כבר ביארנו בארוכה (לעיל סי' כז) שדעת הרמב\"ם ז\"ל בפי' הסוגיא כלשון שני של רש\"י ז\"ל, ומפרש ג\"כ דקא משני דבטלית בת ארבעה חוטין אם הביא כשר, דרק לכתחילה קפדינן אשני מראות שבה ולא בדיעבד יעו\"ש:", + "וא\"כ שפיר אחר שזכינו למצוא התכלת, אפילו מי שהוא מסופק ביה מחויב להטילו מספק, ולא מפסיד מידי מצד שחושש בו לקלא אילן. שהרי הן משום גזרה והן משום דאשני מראות שבה קפדינן, לא מיתסר קלא אילן אלא לכתחילה, אבל בדעבד שפיר דמי, וכיון שמחויב להטילו משום ספק תכלת חשיב דיעבד:", + "אלא דעדיין יש להעיר, דאיכא לחשוש לשיטת רש\"י דפי' בלשון שני דאשני מראות שבה קפדינן בדיעבד, דמפרש דברייתא דפוסל קלא אילן בדיעבד בטלית בת ארבעה היא ומשום דאשני מראות שבה קפדינן, וכמו שביארנו שיטתו ז\"ל לעיל (שם) בארוכה יעו\"ש:", + "אכן לקושטא דמילתא, כל זה אינו רק סמיון עינים, כי באמת אין נידונינו ענין כלל להתם, ואין בזה חששא אפילו לכתחילה, כדאמרינן להדיא במנחות (מ.) אהא דקאמר גזירה משום קלא אילן ולא יהא אלא לבן יעו\"ש, הרי להדיא דקלא אילן כשר ללבן, ועל כרחך לומר דדוקא היכא דאיכא תכלת, הוא דלא הוכשר קלא אילן באותן חוטי לבן הבאים משום מין כנף להרמב\"ם לכתחילה ולרש\"י אפילו בדיעבד, כמו שביארנו לעיל (סי' כז) בארוכה, אבל היכא דליכא תכלת, אפילו לכתחילה יכול ליתן קלא אילן במקום לבן, דכיון דליכא תכלת בלאו הכי ליכא תרי מינין, וממילא כך לי קלא אילן כמו כל הצבעים, ולהכי שפיר קאמר הש\"ס ולא יהא אלא לבן, דהרי חיישית שיתן קלא אילן במקום תכלת, וא\"כ אין כאן תכלת כלל וממילא עולה הקלא אילן במקום לבן:", + "שוב מצאתי הדברים מבוארים להדיא בחידושי הרשב\"א למנחות (שם), וז\"ל, ונ\"ל הטעם שכל הצבעים פוטרין משום לבן חוץ מתכלת, שהרי אם היה נותן תכלת בשביל לבן יהיה הכל תכלת ואנן בעינן שני מינים, וגם קלא אילן אינו יכול ליתן עם תכלת, מפני שדומה לתכלת, ונמצא דהכל יהיה צבע אחד ואין כאן שני מינים. ומכל מקום מה דבעינן בלבן שיהא מין אחר שאינו דומה לתכלת, היינו דוקא כשיש שם תכלת, אבל כי לא רמי ביה תכלת כי אם מצות כנף בלבד שהיינו לבן, אזי יכול לתת בו גם צבע הדומה לתכלת כמו קלא אילן, מאחר שאין נותן בהדיה תכלת,הלכך קבעי הש\"ס דלא יהא האי קלא אילן אלא לבן יפטור בסדין בציצית כיון דליכא תכלת עכ\"ל יעו\"ש, מבואר להדיא כמו שכתבנו דאפילו לכתחילה כשר קלא אילן במקום לבן היכא דליכא תכלת. ומעתה גם בנידונינו, אפילו מי שהוא מסופק מחויב להטיל מספק וליכא שום חששא כלל, דממה נפשך אם תכלת הוא שפיר, ואם קלא אילן הוא, א\"כ אין כאן תכלת וכשר להטיל קלא אילן אפילו לכתחילה:", + "ולא עוד אלא דגם מצד גזירה דכלאים בלא מצוה ליכא בנידונינו אפילו לכתחילה, כמו שביארנו לעיל (סי' כז) בטעם השמטת הרמב\"ם ז\"ל, החילוק בין טלית בת ארבעה לטלית בת שמונה, שמחלק הש\"ס מנחות (מא:), וביארנו דהנה הך גזרה שמא ימכרנו לאינש אחרינא ויהא סבור שכל חוטיה תכלת ויקח מהכא להטיל לטלית אחרת ויתרמי ליה הקלא אילן ויהיה כלאים בלא מצוה, והיינו שיטילם בטלית של פשתן לשם תכלת, אינו מובן, הרי קי\"ל כב\"ש דפוטרין סדין בציצית, וכל המטיל תכלת בסדינו אינו אלא מן המתמיהין, וכדמסיק בש\"ס (שם מ. ושם) דאסרוהו משום גזירה יעו\"ש, וא\"כ אין לחוש כלל שיטילם לטלית של פשתן, ועל כרחך לומר דהנך ברייתא מיתניא קודם גזירה שהיו מטילים כלאים בטלית של פשתן. אי נמי הגזירה הוא שמא יטילם לשם תכלת בטלית של צמר בהדי לבן של פשתן. וכדרחבה אר\"י (שם לט:) חוטי פשתן פוטרין בשל צמר, אבל הרמב\"ם ז\"ל הרי פוסק (פ\"ג ה\"ו) כר\"ל (שם מ.) כל מקום שאתה מוצא עשה ולא תעשה כו', ואסור להטיל לבן של פשתן בטלית של צמר מדינא, וכמו שכתב הכסף משנה (שם) א\"כ ליכא למיגזר מידי, ואין לחלק כלל בין בת ארבעה לבת שמונה ולהכי השמיט חילוק זה יעו\"ש ומעתה גם מצד גזירה דכלאים בלא מצוה ליכא למיגזר אפילו לכתחילה:", + "והגם שמרן הקדוש הכסף משנה ז\"ל צידד נמי (שם) לומר בדעת הרמב\"ם ז\"ל, דדוקא בלא תכלת הוא דאסור להטיל לבן של פשתן בטלית של צמר אבל בהדי תכלת שפיר דמי, והא דר\"ל לא פליג אדרחבה אר\"י דר\"נ בלא תכלת מיירי, ודרחבה אר\"י בהדי תכלת מיירי, וכן הוא שיטת התוס' (שם ד\"ה כיון) בחד תירוצא יעו\"ש. וא\"כ שפיר שייך למיגזר עכ\"פ לכתחילה שמא ימכור ותיפוק מינה חורבה דכלאים בלא מצוה:", + "אכן אנן השתא כיון דפלוגתא דרבוותא הוא, ומאן ספין ומאן רקיע להכריע בזה למשרי כלאים בציצית, וא\"כ ממילא אין לנו חששא מצד גזירה זו אפילו לכתחילה:", + "ואין לומר כיון דלדעת הפוסקים דשרי למירמי חוטי פשטן בטלית של צמר בהדי תכלת, לדידהו שפיר גזרו לכתחילה שלא ליתן קלא אילן במקום לבן, משום גזירה דכלאים בלא מצוה. וממילא גם אנן השתא יש לנו לחוש לדעת הנך פוסקים, לאסור קלא אילן במקום לבן לכתחילה. דאע\"ג דלא שייכי גבן הך גזירה דכלאים בלא מצוה כאמור. מ\"מ איסורא דקלא אילן במקום לבן כדקאי קאי, משום דאין ב\"ד יכול לבטל דברי ב\"ד אלא א\"כ גדול ממנו בחכמה ובמנין. ואע\"ג דבטל הטעם כמבואר בריש ביצה, ונהי דלא נאסר אלא לכתחילה כנ\"ל, ונידונינו כיון דמחויב להטילו משום ספק מצוה חשיב דיעבד כנ\"ל. מיהו עכ\"פ נסתר מה שכתבנו דבנידונינו אין חששא כלל אפילו לכתחילה. אמנם באמת זה אינו, דכיון דעיקר גזירה זו לא נאמרה אלא על לכתחילה אבל בדיעבד שפיר דמי, ממילא משום איזה טעם שיהיה דלא שייכא הך גזירה, הוי גם הלכתחילה כדיעבד. ושפיר אנן השתא דודאי ח\"ו לא תהא כזאת בישראל, שימצא מי שיגיס לבו להכריע ולהתיר כלאים בציצית, ולא שייכא הך גזירה, שפיר לכתחילה שרי ליתן קלא אילן במקום לבן,ושפיר כתבנו דגם מצד גזירה דכלאים בלא מצוה ליכא חששא בנידונינו אפילו לכתחילה, וכל זה ברור למי שיש לו קצת לב להבין:\n" + ], + [ + "במה שכתבנו במאמרנו (פתיל תכלת עמ' קח), וממילא שהנמנע מלהטיל התכלת בציציותיו הוי ליה מבטל המ\"ע של תכלת בידים בלא אונס, כי באמת משום ספק מחויב הוא להטיל התכלת דספיקא דאורייתא לחומרא יעו\"ש:", + "הנה שמענו בזה בשם אחד המפורסם לגדול ומקובל ומעוטר בכתר הרבנות באחת מהעיירות הגדולות, שדחה דברינו כלאחר יד, דעד כאן לא אמרינן ספיקא לחומרא, אלא היכא שעל ידי שיחמיר על עצמו יתקן את עצמו שיצא בבירור מכלל הספק. כגון ספק איסור במצות לא תעשה כשמונע עצמו מלאכול או לעשות שום דבר מחמת ספק מתקן עצמו, שעל ידי זה יצא מן הספק שבבירור לא עבר על גזרתו ית'. או ספק חיוב ופטור במצות עשה כגון ספק קרא ק\"ש ספק לא קרא ק\"ש דבמה דחוזר וקורא יוצא בבירור מידי ספק חיובו ממה נפשך. אבל היכא שיש עליו חיוב ודאי, שיהיה מחויב לעשות מעשה, שע\"י מעשה זו יהיה בספק אם נפטר מחיובו, לא אמרינן, דכיון שאין תיקונו מבורר על ידי עשיית מעשה זו ועדיין נשאר בספק לעולם אם נפטר מידי חיובו, בזה אינו מחויב להחמיר מספק. זה תורף דבריו:", + "ונראה דזה הרב נסיב לה סברא זו ממה שחטט בספרי האחרונים וראה בפרי מגדים ז\"ל, בפתיחה הכוללת לה' ברכות חקר בזה דקי\"ל דספק דאורייתא לחומרא, כגון ספק קרא ק\"ש חוזר וקורא ומברך נמי, דאע\"ג דברכות דרבנן ואיכא נמי חומר לא תשא, מ\"מ כיון דכבר מחויב בהמצוה מכח ספק דאורייתא. שוב לא הוי ברכה לבטלה. אמנם חקר דהיינו דוקא במקום שכשעושה המצוה מתקן ודאי, אבל היכא דהמצוה ודאית וספק אם יתקן בעשייתו בכה\"ג לא יברך דאיכא חומר לא תשא ובעשייתו הוא ספק אם יתקן יעו\"ש, ואם כי מדברי הפמ\"ג ז\"ל הללו דלא חקר אלא לענין הברכה, מבואר דגוף המצוה מחויב לעשות הגם שגם אחר עשייתו נשאר בספק אם תיקן ונפטר מחיובו, אבל אין זה תימה שזה הרב המעוטר בכתר רבנות מעיר גדולה יע\"א לרוחב לבבו, הרשה את עצמו לומר דעדיף מיניה דהפמ\"ג ז\"ל, דגם גוף המצוה אינו מחויב לעשות בכה\"ג, שגם אחר עשייתו נשאר בספק אם נפטר מחיובו. ויש להביא קצת סמוכים לסברא זו, כהא דאשכחנא בהא דקי\"ל ביורה דעה (סי' קב סעי' ב) לענין דבר שיש לו מתירין דלא בטיל, משום דעד שתאכלנו באיסור תאכלנו בהיתר דלא אמרינן הכי, אלא כשהמתיר עתיד לבוא עכ\"פ בבירור, אבל דבר שאינו עתיד שיבוא המתיר בודאי רק בספק, לא אמרינן שמחויב להמתין כדי שתאכלנו בהיתר יעו\"ש:", + "ובאמת גם אנו בעניותין היינו רוצים בכך לאמת סברא זו, כי היה מיושב בזה קושית הר\"ן ז\"ל בהאי דמסכת סוכה (מו:) אמר רבי יוחנן אתרוג בשביעי אסור בשמיני מותר סוכה אפילו בשמיני אסורה כו' מ\"ש סוכה מ\"ש אתרוג, סוכה דחזיא לבין השמשות דאי איתרמי ליה סעודתא בעי מיתב בגווה ומיכל בגווה איתקצאי לבין השמשות ומגו דאיתקצאי לבין השמשות איתקצאי לכולי יומא, אתרוג דלא חזיא לבין השמשות לא איתקצאי לבין השמשות ולא איתקצאי לכולי יומא דשמיני. ופירש\"י ז\"ל סוכה דחזיא לבין השמשות. שהרי מצותה כל היום. אתרוג לא חזי לבין השמשות. משיצא בו שחרית יעו\"ש. והרגיש הר\"ן ז\"ל בהלכות (שם) דאכתי אתרוג נמי אם לא נטלו כל היום חזיא לביה\"ש, ונדחק וכתב דכיון דלולב כל שבעה בר מיום ראשון דרבנן, אפילו לא נטלו כל היום אינו נוטלו ביה\"ש, דבין השמשות ספיקא הוא וספיקא דרבנן לקולא יעו\"ש, אבל לסברא הנ\"ל אתי שפיר בפשיטות דאפילו הוי כל שבעה דאורייתא נמי אם לא נטלו כל היום אינו נוטלו ביה\"ש כיון דספיקא הוא, ואינו מתקן עצמו בודאי לצאת ידי חובתו, שלא יהיה בכלל מעוות לא יוכל לתקן, אבל סוכה כי מיתרמי ליה סעודתא בין השמשות הוי ליה ספק חיוב ופטור, ומחויב להוציא עצמו מן הספק:", + "והיה ניחא בזה טובא סוגיות הש\"ס במסכת ר\"ה (יג.), בעו מיניה חברייא מרב כהנא עומר שהקריבו ישראל בכניסתן לארץ מהיכן הקריבוהו כו', ממאי דאקריבו דלמא לא אקריבו, לא ס\"ד דכתיב (יהושע ה׳:י״א) ויאכלו מעבור הארץ ממחרת הפסח, ממחרת הפסח אכול מעיקרא לא אכול, דאקריבו עומר והדר אכלי, מהיכן הקריבו אמר להן כל שלא הביא שליש ביד נכרי, ודילמא עייל ולא קים להו אלא קים להו יעו\"ש. ותמוה מנא ליה דקים להו, דילמא לא קים להו ומספיקא הקריבו דילמא מיתרמי להו דלא עייל. ואי משום דקרא כתיב שאכלו ממחרת הפסח דהיינו מיד אחר הקרבת העומר, ואם היה בזה ספק היו אסורים כל היום מספק, ועיין תוס' (שם ד\"ה מהיכן). אבל אכתי קשיא לדעת הרמב\"ם דכל הספיקות מדאורייתא שריא, א\"כ הקושיא במקומה עומדת, מנא לן דקים להו דילמא באמת לא קים להו רק שהקריבו מספק שמא איתרמי להו שלא הביא שליש ביד נכרי, ומאחר שהקריבו שוב ממילא הותרו באכילת חדש משום ספק, וספק מן התורה שריא, ובאותה שעה לא גזרו עוד על הספיקות, ורק שהעומר הקריבו מספק כדי שיהיו מותרים באכילת חדש, ומצאתי להכרתי ופלתי בבית הספק שלו שהעיר בזה, ונדחק לתרץ דמשום ספק לא הוי מייתי חולין בעזרה יעו\"ש, וגם בתי' זה יש לגמגם קצת, דהא הוי ליה ספק חולין בעזרה, וכיון דספק שריא להדיוט לגבוה נמי שריא, ונתבאר ענין זה אצלינו בארוכה במקום אחר, אבל לפי סברא הנ\"ל דהיכא דאין הספק נופל בחיוב ופטור מהמצוה, דהחיוב הוא ודאי, רק שהספק הוא בעשיית המצוה, אם בעשייתה נפטר מידי חיובו או אין עשייתה פוטרו מידי חיובו. אין עשייתה מצוה כלל, כיון שאין מתקן עצמו בעשייתה שנשאר בספק לעולם אם קיים המצוה, שפיר גם כאן ליכא למימר שהקריבו מספק, דכיון שהספק הוא בגוף עשיית המצוה אם יוצא בה ידי מצותו אינו מצוה כלל וממילא אינו מתיר את החדש כלל:", + "אמנם מה נעשה, כיון שהר\"ן ז\"ל לא תי' כן בהך דאתרוג בשביעי אסור ובשמיני מותר, על כרחך דלא סבירא ליה לחלק בהכי, וללחום עם הר\"ן ז\"ל בסברא בעניותין אפקירותא היא ומי ירום ראש בזה, והא ודאי דחיק לומר שבאמת גם הר\"ן ז\"ל סובר שאפילו היה מדאורייתא אינו נוטלו ביה\"ש, כסברא הנ\"ל משום שאין הספק בחיוב ופטור המצוה אלא בקיום המצוה ונשאר בספק לעולם, ורק משום דקושטא דמילתא הכי הוא שאינו אלא דרבנן תי' ברווחא דהוי ספיקא דרבנן. דודאי לא הוי שתיק הר\"ן ז\"ל מזה, שהרי הוא נפקא מינה לדינא אם מחויב ליטול ביה\"ש דיום ראשון כשלא נטל כל היום כולו:", + "ולא עוד הרי באמת תירוץ הר\"ן ז\"ל אינו מרווח כל כך, דמה בכך דהוי ספיקא דרבנן הא איתחזק חיובא, והיכא דאיתחזק גם ספיקא דרבנן לחומרא, כמו שביאר הש\"ך ביו\"ד (סימן קי סעי\"ק סג אות כ) יעו\"ש. ובאמת הכרתי ופלטי בבית הספק שלו הרגיש בזה, והוכיח באמת דספק דרבנן הוי לקולא אפילו נגד חזקה, אכן כבר השיגו הגאון בעל חות דעת והסכים לדעת הש\"ך, מיהו גם תירוץ החות דעת שתי' וזה לשונו ז\"ל דהתם היינו טעמא, כיון דנטילת לולב הוא איסור דרבנן לא דחינן איסור דרבנן מקמי ספיקא, כמ\"ש הרשב\"א והר\"ן בטעם שאינו נוטל לולב בשמיני מספק, מטעם דלא דחינן טלטול דרבנן מקמי ספיקא יעו\"ש, גם כן לא הבינותי בעניי, כיון דמחויב ליטול מספק הוי ליה מצוה, וכל שהוא לצורך מצוה לא גזרו עליו בין השמשות ואין כאן דחיית איסור כלל:", + "ובעניותין נראה העיקר בביאור תי' הר\"ן ז\"ל, דהגם דודאי היכא דבחזקת חיוב קאי גם ספיקא דרבנן לחומרא, מיהו הני מילי היכא שנופל הספק בחיוב ופטור המצוה, כגון ספק כבר נטל לולב ונפטר מחיובו ספק לא נטל ועדיין בחיובו עומד, בזה הגם דספיקא דרבנן הוא, מחויב ליטול מספק ליפטר מידי חיובו, שהרי בחזקת חיוב בנטילת לולב קאי, ונטילה זו מוציאו מידי חיובו. אבל היכא שאין הספק נופל בחיוב ופטור המצוה, אלא בקיום המצוה אם בעשייתה יפטר מידי חיובו או לא, כגון הכא שודאי לא נטל עדיין הלולב, אלא שהספק הוא מחמת שהוא ביה\"ש אם יפטר ידי חיובו בנטילה זו אם לא, והרי אף אם יטול מספק לא יפטר ידי חיובו בודאי, וישאר בספק לעולם שמא לא יצא ידי חובתו בנטילה זו, והוא מעוות לא יכול לתקן, בזה לא שייך לחייבו שיטול מספק משום חזקת חיוב נטילת לולב, כי בחיוב נטילה זו לא נתחזק מעולם, שהרי לא נתחזק בחיוב נטילת לולב אלא בנטילה הפוטרתו ידי חיובו בודאי, אבל נטילה שאינה פוטרתו ידי חיובו לא נתחזק מעולם, ועיין תוס' גיטין (ב: ד\"ה עד) כן נראה ברור עומק ביאור תי' הר\"ן ז\"ל והוא ממש כסברא הנ\"ל:", + "והנה כי כן שעל כרחך הר\"ן ז\"ל בתירוצו נחית לסברא הנ\"ל, למה ליה דקאתי עלה משום דלולב כל שבעה דרבנן, הא בלאו הכי הרי לפי סברא הנ\"ל בפשטות ניחא, דכל הספק הוא בקיום המצוה אם יפטר בעשייתו ידי מצותו אם לא מחמרינן מספק, אלא על כרחך דלא מהני הך סברא, אלא לענין דלא הוי בחזקת חיוב דבחיוב נטילה כזו שאינה פוטרתו ידי חיובו בודאי לא נתחזק מעולם, והוי ספק שקול ובדרבנן לקולא. אבל דיועיל סברא זו לפטרו אפילו בספק דאורייתא הא לא אמרינן, ולהכי אם היה לולב כל שבעה דאורייתא היה מחויב ליטול ביה\"ש כשלא נטל כל היום, דבדאורייתא ספק שקול נמי לחומרא. ובקושטא ביום ראשון כשלא נטל כל היום מחויב ליטול ביה\"ש משום ספיקא. וסוגיא דר\"ה הנ\"ל דדייק מעומר שהקריבו ישראל בכניסתן לארץ, דקים להו, על כרחינו צריכין להרכין ראש לתי' הגאון כרתי ופלטי ז\"ל, דאי משום ספיקא מהני הך סברא אלא לענין דלא הוי בחזקת חיוב דבחיוב נטילה כזו וצ\"ע, ויש לחלק ועיין תוס' גיטין (כח:) ותוס' נדה (ע.):", + "ומעתה מאחר שמבואר להדיא מדברי הר\"ן ומרבותינו גדולי האחרונים ז\"ל הפרי מגדים והכרתי ופלתי וחות דעת ז\"ל, יעו\"ש בבית הספק שלו, דגם כשהספק נופל בקיום המצוה אם נפטר כלל בעשייתו ידי חיובו, ג\"כ ספיקא לחומרא, הגם שאינו מתקן עצמו בודאי וישאר בספק לעולם מי ירום ראש ללחום עמם בסברא:", + "ובפרט שבאמת מצד הסברא הישרה אין לחלק בזה כלל, דודאי החיוב על האדם למיעבד כל טצדקי דמצי למיעבד אפילו על צד הספק, שמא יכוין לקיים מצות בוראו וכ\"ש במצות עשה, דגם לדעת הרמב\"ם ז\"ל ספיקא מדאורייתא לחומרא, עיין כו\"פ (סי' טז סק\"ג) ואפילו בספק ספיקא כמבואר בתשובות מוצל מאש (סי' יג) יעו\"ש, ואפילו במצות עשה דרבנן יעו\"ש. וא\"כ פשיטא כשיש חיוב מצוה על האדם ואין בידו לקיים אלא על צד הספק, מחויב לקיים, הגם שיש ג\"כ צד ספק בעשייתו שמא אינו מקיים בעשייתו זו המצוה, כי מה לו לאדם הרוצה לקיים את מצות ה' וחרד על דבריו אם יגיע לידי בירור באיזה צד או זמן שיודע לו שקיים המצות או לא יודע לו לעולם. והמחלק בזה, הוא שכל גס, בזה אין שום נפקותא רק לשכיר הבא לתבוע שכרו צריך לדעת ברור אם קיים או לא קיים, שירא שכשיתבע שכרו ישיב לו אדונו לא קיימת כלל את מצותי. אבל העובד את הש\"י מאהבה שלא ע\"מ לקבל פרס, כמאמרם ז\"ל אל תהיו כעבדים המשמשים את הרב על מנת לקבל פרס, אין לו שום נפקותא בזה וגם הספק חביב אצלו אולי יקיים בזה מצות השי\"ת:", + "ובפרט שבאמת גם כשמקיים מצוה בספק מקבל שכר, ובזה ביארנו לשון התורת כהנים (ויקרא דיבורא דחובה פי\"ב ברייתא ח) ולא ידע ואשם ונשא עונו רבי עקיבא אומר האוכל חלב מביא חטאת בסלע, ספק אכל ספק לא אכל מביא אשם תלוי בשתי סלעים. אם כך ענש למי שבא לידו ספק עבירה על אחת כמה וכמה שישלם שכר לעושה מצוה ע\"כ, וביאור ברייתא זו נפלא לכאורה, דמאי רבותיה דשכר זה דצריך ללמוד ולומר אם קנס לחוטא שני סלעים קל וחומר שיתן שכר לעושה מצוה פשיטא דעושי מצוה שכרן מרובה. והגאון מהר\"ץ מדובנא ז\"ל הגיה שצ\"ל על אחת כמה וכמה שיענוש את המזיד. אבל מלבד כי שבח ותהלה להש\"י שאנו בעניותין אין דעתינו נוחה להגיה, אין הגהתו ז\"ל מובנת דא\"כ הוי הך ברייתא כעין הך ברייתא דלעיל מינה מילתיה דר\"י הגלילי יעו\"ש:", + "אכן נראה לבאר, דהכי קאמר האוכל חלב מביא חטאת בסלע ספק אכל ספק לא אכל מביא אשם תלוי בשתי סלעים, הרי שספק חמור מוודאי, והיינו דכמו שנתבאר אצלינו מכבר במקום אחר מדברי הזוה\"ק דשוגג גרע ממזיד, כי המזיד יכול להיות שאין החסרון בשורש רק במקרה מהסתת היצר, אבל השוגג הוא בא ממה שנמצא בו חסרון בשורש כדכתיב גם בלא דעת נפש לא טוב (עיין מי השלוח ח\"א פ' משפטים ד\"ה והאלקים) כמו כן בשוגג עצמו הספק קשה מן הודאי, שהספק מורה על חסרון בשורש נפשו, שהרי יודע הוא שחלב אסור ולא חשב להיות שוקל בפלס דרכיו להיות זריז וחרד לעשות מעשיו מבוררים בדעת וחשבון, ולזה ענשו קשה יותר מן הודאי. ומזה למד קל וחומר לשכר עושי מצוה ג\"כ, שהגם שבכמות ודאי מצוה מבוררת גדולה יותר ממצוה מסופקת, אכן באיכות מי שזריז וחרד לקיים מצות הש\"י אפילו בספק זה מורה גודל חביבות מצותיו ית' אצלו ביותר מבמה שמקיים מצוה ודאית ולהכי שכרו מרובה יותר (עיין תפארת יוסף מסכת תענית (לד.) ד\"ה אתקין):", + "שוב מצאתי שהראב\"ד ז\"ל בפירושו לתורת כהנים (שם) פי' כעין שפירשנו, וזה לשונו הקדוש, רבי עקיבא אומר האוכל חלב מביא חטאת בסלע ספק אכל ספק לא אכל מביא אשם תלוי בשתי סלעים, תמיה אני מפני מה החמירה תורה בספק חלב יותר מן הודאי שהודאי כפרתו בסלע והספק בשתי סלעים, ועוד לענין הטובה כלום יש מעלה בספק מצוה יותר מן הודאי ולמה הזכיר העונש יותר מן הודאי. ואפשר כי מפני החרטה וכח התשובה הוא. כי היודע שחטא ודאי, מאד הוא מצטער בנפשו ומתחרט על פשיעתו ומתודה על חטאו, וכח התשובה גדול למחילתו ולהקל כפרתו. אבל מי שחטא בספק אינו מצטער כל כך ואינו מתחרט ואין תשובתו חזקה, ולפיכך החמיר בכפרתו. ומזה הטעם עצמו הזכיר יתרון עונש הספק מן הודאי, לומר בא וראה כמה הקל המקום מחטאו של זה מפני תשובתו. ואם לחוטא ודאי הועילה התשובה להקל מחצה בכפרתו קל וחומר למי שעושה מצוה מדעתו שהיא מקילה עליו מעונש עונותיו. ואם מי שיבא לידי ספק מצוה שמקילה עליו מעונש עוונותיו מפני שמדה טובה מרובה ממדת פורענות כו' יעויין שם. מבואר מדבריו ז\"ל ג\"כ, דהא דקאמר על אחת כמה וכמה שישלם שכר לעושה מצוה הוא כולל שתיהן מצוה ודאית ומצוה מסופקת, ויליף קל וחומר מתשובה על עבירה ודאית לשכר מצוה ודאית, ומעבירה מסופקת לשכר מצוה מסופקת. וסברת הראב\"ד ז\"ל במה שהחמירה תורה בספק חלב יותר מן הודאי מבוארת ג\"כ בת' רבינו יונה ריש ברכות יעו\"ש:", + "ואנו תמיהים על המגיהים ז\"ל בתורת כהנים כנ\"ל, היאך העלימו עין, דכעין ברייתא זו שנויה ג\"כ באבות דרבי נתן (פ\"ל) רבי מאיר אומר כל העובר עבירה אחת בספק מעלה עליו הכתוב כאילו עשאו בודאי. כיצד אדם חוטא ונודע לו חטאו מביא חטאת בסלע ועשירית האיפה בפונדיון. ספק חטא ספק לא חטא מביא אשם בשתי סלעים. וכי איזה מדה מרובה מדה טובה או מדה פורענות הוי אומר מדה טובה. והרי דברים ק\"ו אם מדת פורענות מעוטה העובר עבירה בספק מעלה עליו הכתוב כאילו עשאה בודאי ק\"ו למדת הטובה מרובה ע\"כ יעו\"ש, הרי מבואר להדיא כגירסת הברייתא שלפנינו בתורת כהנים ובברייתא דאבות דרבי נתן אין מקום כלל להגיה כפי הגהתם ז\"ל:", + "ודאתאן עלה דמבואר מהך ברייתא דתו\"כ, ומברייתא דאבות דרבי נתן, דמצוה מסופקת מחויב האדם לקיימה ושכרה מרובה:", + "ובזה ביארנו הש\"ס במס' חולין (ז.), רבי פנחס בן יאיר הוה קאזיל לפדיון שבויין פגע ביה בגינאי נהרא א\"ל גינאי חלוק לי מימך ואעבור בך, א\"ל אתה הולך לעשות רצון קונך ואני הולך לעשות רצון קוני אתה ספק עושה, ספק אי אתה עושה, אני ודאי עושה, א\"ל אם אי אתה חולק גוזרני עליך שלא יעברו בך מים לעולם, חלק ליה כו' יעו\"ש, והדבר מתמיה וכי באלמות בא נגדו ולמה אמר לו אם אי אתה חולק גוזרני עליך שלא יעברו בך מים לעולם, הרי יפה השיב לו גינאי נהרא לרבי פנחס בן יאיר וכדין אמר לו, וביותר לפי מה שכתבו התוס' שרבי פנחס היה מחשב כך בלבו, משמע שהיה שוקל בעצמו פלס המשפט מי ידחה לפני מי ובאיזה טענה נצחו בלבו:", + "אכן באמת תשובת רבי פנחס בן יאיר תשובה נצחת היא, ובזה שהשיב לו גוזרני עליך שלא יעברו בך מים לעולם, בזה עצמו הוא נכלל התשובה. שבזה השיב לו מאחר שהוא יכול לגזור עליו שלא יעברו בו מים לעולם, מוכח מזה ששורשו גדול משורשו, והיינו שזה הכח שצדיק גוזר והקב\"ה מקיים לא נמצא בצבא מעלה:", + "והיינו שהוא לא נברא אלא לעשות רצון קונו בדבר שהוא ודאי עושה שהוא אינו בעל בחירה. אבל הוא נברא לעשות רצון קונו אפילו בדבר שהוא ספק אם יעשה אם לא יעשה, ג\"כ מחויב להלוך וממילא הוא גדול מן הנהר. שלאדם מסר הש\"י דעה ובכל מקום שנראה לו מקום שיוכל לעשות רצון קונו צריך לילך, ואף הספק שלו נכנס בקיום רצון הש\"י והטורח הזה על הספק הוא ג\"כ טרחא דמצוה:", + "וכמו שביארנו בחידושנו למס' ברכות (יא.) בשבתך בביתך פרט לעוסק במצוה ובלכתך בדרך פרט לחתן, מכאן אמרו הכונס את הבתולה פטור ואת האלמנה חייב מאי משמע כו' בשבת דידך ובלכת דידך הוא דמחייבת הא דמצוה פטירת, אי הכי אפילו כונס את האלמנה נמי, האי טריד והאי לא טריד, אי משום טרדא אפילו טבעה ספינתו בים נמי כו', התם טריד טרדא דמצוה הכא טריד טרדא דרשות יעו\"ש. ולכאורה אינו מובן דקארי לה מאי קארי לה, הרי תחילת הסוגיא היא דדריש הא דמצוה פטירת, ומהיכא תיתי למיפטר טבעה ספינתו בים. וביארנו דקא ס\"ד דכי משני האי טריד והאי לא טריד הדר ביה מדרשא דובלכתך בלכת דידך הוא דמחייבת הא דמצוה פטירת, והיינו דהרי עוסק במצוה דפטור כבר נפיק מבשבתך. ובלכתך פרט לחתן היינו דממעט ליה משום טרדא שמחשב על עסק בתולים שיעשה באופן שיהיה בעילתו מצוה שישיר הבתולים, א\"כ הטרדא בעצמה אינה המצוה, ומ\"מ ממעט ליה דפטור משום דטריד ואינו יכול לכוין, ולהכי פריך א\"ת אפילו טבעה ספינתו בים נמי, ומשני התם טריד טרדא דמצוה הכא טריד טרדא דרשות, היינו דמשום טרדא ליכא למיפטר, דבאמת כל מיני טרדות יכול האדם לסלקם ממנו ולכוון דעתו ולקרות שמע, ולהכי בטבעה ספינתו בים אף שהוא מוטרד צריך להסיר הטרדא, אבל בחתן טריד טרדא דמצוה והיכא דטריד טרדא דמצוה גם הטרדא עצמה היא מצוה, ואינו צריך להסיר ממנו הטרדא ע\"כ לשונינו בחידושנו למס' ברכות:", + "הרי דטורח וטרדא וההכנה להמצוה, הגם שהוא על הספק הוא ג\"כ מצוה. וממילא מוכח ששורשי גבוה משורשך, שגם מה שאני עושה מספק הוא ג\"כ רצון קוני, וממילא אם לא תתבטל מפני לשעה אוכל לבטל כל שורשך ולא יעברו בך מים לעולם שהספק שלי גדול יותר מודאי שלך, שאף אם אלך ולא אעשה ג\"כ היה הלוכי מצוה ואף שהוא מספק:", + "והיינו דתניא במס' ר\"ה (לד:) מצוה בתוקעין יותר מן המברכין, כיצד שתי עיירות באחת תוקעין ובאחת מברכין הולכין למקום שתוקעין ואין הולך למקום שמברכין פשיטא הא דאורייתא הא דרבנן לא צריכי דאע\"ג דהא ודאי והא ספק יעו\"ש. והיינו דגם ההכנה והטורח למצוה על הספק שמא יקיים המצוה, זה עצמו חשוב מצוה, ודוחה מצוה ודאית דרבנן:", + "ומבואר מכל זה דמחויב האדם להכניס עצמו בקיום ספק מצוה. ואין לחלק, דהתם בהך דרבי פנחס בן יאיר ובהך דמסכת ר\"ה, עכ\"פ אפשר שיתברר שיקיים המצוה בודאי, אבל הכא אי אפשר שיתברר לעולם, אבל זה אינו כי לעומת זה הרי התם אפשר נמי שיתברר שבודאי לא יקיים המצוה, והרי הדברים קל וחומר, ומה במקום שיוכל להיות שיתברר בודאי שלא יקיים המצוה, מחויב להכניס עצמו לילך מספק, ומניח בשביל זה ודאי מצוה דרבנן. כ\"ש במקום שלא יוכל לבא לידי בירור שבודאי לא עשה מצוה, אינו דין שמחויב לקיים מספק:", + "ואנו תמיהין, לאשר זה הרב ששמענו שהעיר על דברינו, שמענו שהוא עוסק בספרי הקבלה כנהוג, ולפי העולה על דעתו שאין חובה כלל על האדם לטרוח בקיום מצוה מספק, כי שמא לא יקיים בזה המצוה נמצא שטרח בחנם ולא יקבל על זה שום שכר ולמה יתיגע ויטריח בחנם, ולפי דעתו קבלת השכר הוא רק על מצוה מבוררת קמי שמיא שהיא מצוה באמת, אבל מה שקמי שמיא גליא שאינה מצוה, הגם שהאדם מצדו טרח וכיון לקיים בזה מצות בוראו, יוצא בפחי נפש בלא שום קבלת שכר. א\"כ איך הבין מה שתקנו לנו המקובלים בסדר התקיעות לומר בויהי רצון שבין כל סדר וסדר שיעלו אלו המלאכים היוצאים מן השופר מתשר\"ת ומתש\"ת ומתר\"ת, והיינו שמכל קולות של התקיעות נבראו מלאכים, והיינו כידוע שמכל מצוה שאדם עושה נברא מלאך, כדאיתא במדרש רבה (משפטים פ' לב) ובכמה דוכתי. וכפי דעתו הרי כמה סדרים וקולות שאנו עושין מספק, כמבואר במס' ר\"ה (לג: לד.) יעו\"ש בתוס', והרי קמי שמיא גליא אותן הקולות המיותרים שאין בהם מצוה, ומאין מקור מציאות המלאכים הספקיים:", + "אכן באמת הדברים מבוארים בזה\"ק (פנחס רלא:) תנן ומשפט עמו ישראל דבר יום ביומו. יום ביומו מאי הוא, אלא הני תרי יומין דר\"ה, אמאי תרין יומין בגין דאינון תרי בי דינא מתחברן כחדא דינא עלאה דאיהו קשיא בדינא תתאה דאיהו רפיא ותרווייהו משתכחי. ועל דא לא ידעי הני בבלאי רזא דיבבא ויללותא, ולא ידעי דתרווייהו אצטריכו. יללותא דאיהו דינא תקיפא. תלת תבירין דאיהו דינא רפיא גנוחי גנח רפיא. אינון לא ידעין ועבדין תרוייהו ואנן ידעינן ועבדינן תרווייהו וכלא נפקין לארח קשוט יעו\"ש:", + "וראינו לקצת מפרשים, שכוונת הזוה\"ק לומר שחכמי הש\"ס תלמוד בבלי ח\"ו לא ידעו סוד הענין, והבינו דהא דעבדינן שניהם הוא משום ספק, אבל באמת אינו משום ספק כלל אלא מדינא בעינן שניהם. ובעניותין אין דעתינו נוחה מזה, כי ח\"ו לומר כן שהזוה\"ק יכחיש את הש\"ס בבלי אשר הוא חיינו ואורך ימינו, ועוד הרי אותו הענין והטעם קאמר הזוה\"ק נמי בשני ימים של ר\"ה, והתם ודאי לא עבדינן תרווייהו מדינא שהרי בא\"י במקום ב\"ד באמת לא היו עבדינן אלא יומא חדא, אלא ודאי בעיקר הדבר לא פליג כלל הזה\"ק על הש\"ס, דודאי הא דעבדינן תרווייהו משום ספיקא הוא, אמנם אמיתת ביאור הענין הוא, שאחר שביאר הזוה\"ק דתרי יומי דר\"ה דהוא משום ספיקא, שמא יבאו העדים מן המנחה ולמעלה כדאיתא במס' ביצה (ד: ה.) ובכמה דוכתי, וביאר דבשורש הם אחד בגין דאינון תרי בי דינא דמחברן כחדא דינא עלאה דאיהו קשיא בדינא תתאה דאיהו רפיא ותרווייהו משתכחי, וכמו שמבואר בזה\"ק להלן (שם) דיום הראשון הוא באתכסיא בכסא דינא קשיא וביום השני רפיא, והיינו שכל דין הוא במקום שנעלם אור הש\"י והשגחתו מהבריאה, וזה רומז שיום ראשון של ר\"ה נראה בכסא כדאיתא במס' ר\"ה (ח.), ומזה ההעלמת האור לוקחין ישראל גודל יראה ומוסיפין עוד יום אחד מטעם ספק, ובמה שהאדם מצדו מוסיף ומרבה יראה, בזה מוסיף הש\"י לגלות אהבתו ומדת הרחמים כובשת את מדת הדין, וזה דינא רפיא:", + "ועל זה סיים וקאמר ועל דא, כלומר ומזה הטעם עצמו ג\"כ הוא מה שהסתירו חכמי הש\"ס בבלי, והלבישו ענין התקיעות דעבדינן תרווייהו רק מטעם ספק, ולא רמזו יותר כדרך הש\"ס בבלי שהיה להם כח להעטיף ולהלביש סודות ורזי תורה העמוקים בלבושים קטנים ונמוכים (עיין יסוד החסידות - הקדמה לבית יעקב דף כ\"ד) כדאמרינן במסכת סנהדרין (כד.) במחשכים הושיבני זה תלמוד בבלי, עד שכללות ישראל הפשוטים שאין להם השגה ברזי התורה ולוקחין פשוטי ההלכות מתוך הש\"ס בבלי, אינם מבינים יותר רק דעבדי תרווייהו משום דלא ידעינן, הוא ג\"כ מטעם זה לא רמזו להם יותר כדי שיתאחדו דינא קשיא בדינא רפיא, על ידי שיהיה העבודה מתוך הסתר וספק, שבאמת כל הספיקות יש להם מקום בשורש, כי הש\"י רוצה שישראל יעבדו אותו וישאו אימתו אפונה, ואף דרך כמה הסתרות וספיקות נכללין ברצון הש\"י שרצה שיעבדו אותו מתוך הספק, שאם לא היה רצונו שישראל יעבדו אותו מתוך הספק היה מגלה להם מפורש היאך הוא רצונו, ומתוך שישראל עובדים את הש\"י אף מתוך הספק, מעוררים רחמים יותר גדולים ובזה מתאחד דינא קשיא בדינא רפיא, וכדאיתא בזוה\"ק (אמור צט:) שכל הסדר שזה אחר זה הוא שובר מדת הדין, והוא שמתוך שישראל עובדים את הש\"י מתוך הספק יגדל זכותם וגם דין הקשה יתחלש וישבר, ולזה סיים אינון כלומר פשוטי ישראל האחוזים רק בפשוטי ההלכות שבש\"ס בבלי לא ידעין עד היכן מגיע כח עבודתם ועבדין תרווייהו, ואנן תלמידי חכמים יחידים שבדור שמביטין יותר בסודי התורה, ידעינן שבאמת זה הוא רצונו ית' שיהיה עבודה מתוך הספק, ובזה הספק מכוונין לעומק רצונו ית' ועבדינן תרווייהו, וכלא נפקין לארח קשוט ומינייהו ומינן מתקלס עלאה זה הוא תוכן ביאור כללות דברי הזה\"ק, ובמקומו נתבאר בעזהש\"י אצלינו בפרטות:", + "עכ\"פ מפורש יוצא שמקיום רצון הש\"י אף על הספק זה עצמו הוא מלאך שלוח הש\"י ומקבל שכר על קיום מצוה מספק:", + "והגם דבירושלמי עירובין (פ\"ג ה\"ט) אמרינן רבי בא רבי חייא בשם רבי יוחנן בני אמי נחרו בי וגו', מי גרם לי להיות נוטרה את הכרמים על שם כרמי שלי לא נטרתי מי גרם לי להיות משמרת שני ימים בסוריא על שלא שמרתי יום אחד בארץ, סבורה הייתי שאני מקבלת שכר על שנים ואיני מקבלת שכר אלא על אחת יעו\"ש, ולכאורה משמע מזה שאין מקבלין שכר על הספק, אכן מזה עצמו דקאמר סבורה הייתי שאני מקבלת שכר על שנים, מוכח שמקבלין שכר על הספק, ורק על אלו שהחטא גרם להם בזה אין מקבלין שכר על שניהם, אבל במקום שהאדם עושה מספק שמא יקיים בזה רצון הש\"י, בודאי אין הש\"י מקפח שכרו וכנ\"ל:", + "ובאמת לולא ששמענו לא היה עולה על דעתנו שיסתפק בזה שום בר דעת כלל, כי בעניותנו הדבר פשוט שחובה היא על האדם לקיים מצוה מסופקת, והאריכות בזה אך למותר, וכאשר שמענו השתוממנו על שפלת דורנו ושפלת כבוד התורה והמצות בעוה\"ר, אי לזאת אולי עוד יתעקש המתעקש שאין ראיה מכל אשר נתבאר דהך דחולין (ז.) ודר\"ה (לד:) התם אפשר שיתברר שבודאי יקיים המצוה וחובה הוא להטריח על הודאי, והך דסדר התקיעות שמקבלין שכר גם על הספיקות היינו משום שהועילו בהמצוה שע\"י קיום הספק נפטר ודאי מחיובו, אבל מצוה מסופקת שגם אחר קיומה עדיין הספק במקומו עומד, אם נפטר מחיובו אין חובה על האדם לקיימה, ודלא כהר\"ן וכל הני גאונים האחרונים שהבאנו, וגם הראיה מהתו\"כ ידחה בהחזיקו בקרנות המגיהים והראיה מאבות דר\"נ ג\"כ ידחו בקש, לזאת מוכרחין אנו להאריך קצת בזה ולברר הענין שיוקבע בלב ישראל אהבת התורה והמצות אפילו ספיקיהם, וכמו שנתבאר בעזהש\"י בראיות הרבה ברורות ומוכרחות:", + "א ממה דתנן במס' יבמות (צח:) חמש נשים שנתערבו וולדותיהן הגדילו התערובות ונשאו נשים ומתו ארבעה חולצין לאחת ואחד מיבם אותה הוא ושלשה חולצין לאחת ואחד מייבם, נמצאו ארבע חליצות וייבום לכל אחת ואחת וגרסינן עלה בגמרא מאי היא ושלשה חולצין לאחת דלא תימא ליבמינהו חד לכולהו אלא כל חד וחד מיבם חדא דלמא מיתרמיא ליה דידיה יעו\"ש:", + "ולכאורה, כיון שחשו חכמים שיקויים מצות יבום, אמאי באמת לא ליבמינהו חד לכולהו, דאז עכ\"פ יקוים מצות יבום ודאי באחת מהם, מה שאין כן כשכל חד וחד מיבם לחדא, שאינו מקוים מצות יבום בכולם, רק בספק רחוק דלמא כל חד וחד מתרמי' ליה דידיה שהוא נגד הרוב, דהא רובא לאו דידיה נינהו, והניחא אי אמרינן דגם מצוה מסופקת אם יוצא בקיומה ידי חיוב מצותו, הגם שלא יתברר לעולם, מחויב האדם לקיים מספק, שפיר יש לומר דעדיף להו לרבנן שיהיו כלהו מקיימים מצות יבום מספק, ממה שלא יתקיים מצות יבום רק בחדא, הגם שיהיה בודאי דספק מצוה דכולהו עדיף ממצוה ודאי דחדא. אבל אי אמרת דספק מצוה כהאי גוונא שלא יתברר לעולם שיצא ידי מצותו בקיומו לא חשיב מצוה כלל, ואין האדם מחויב לקיימה כלל, א\"כ כשמיבם כל חד וחד לחדא אע\"ג דמספקינן דלמא כל חד וחד מתרמי' ליה דידיה, ליכא קיום מצות יבום כלל. דהרי ספק זה לא יתברר לעולם אם יצא בזה ידי חיוב מצותו, וטפי הוי להו לתקוני, ליבמינהו חד לכולהו דהיה ודאי מקוים מצות יבום עכ\"פ בחדא, אלא שמע מינה מהאי סוגיא דגם ספק מצוה כהאי גוונא מחויב לקיים וחשיב מצוה, ועיין ים של שלמה ובספר ערוך לנר ביבמות (שם), וגם לפי דבריהם מבואר מהך סוגיא, דגם ספק מצוה כהאי גוונא מחויב האדם לקיים יעו\"ש, ובחידושינו למס' יבמות (שם) הארכנו:", + "ב ממה דגרסינן במס' שבת (סט:) אמר רב הונא היה מהלך במדבר ואינו יודע אימתי שבת, מונה ששה ימים ומשמר יום אחד חייא בר רב אומר משמר יום אחד ומונה ששה כו' יעו\"ש, ואם איתא דמצוה מסופקת אם יוצא בקיומה ידי מצותו אם לא אינו מחויב לקיימה, אמאי מחייבינן ליה הכא לשמר יום אחד מתוך שבעה, הא גם בשימורו לא יתברר לעולם אם יום השבת שומר ויצא ידי מצותו, או אם יום החול שמר ולא יצא ידי מצוותו וממילא אינו מחויב לקיים כלל:", + "ואין לומר, דשאני הכא דצריך לשמר יום אחד משום ספק איסור עשיית מלאכה בשבת, וספק איסורא ודאי לחומרא, דזה אינו, דהרי באמת אסור בעשיית מלאכה בכלהו יומי משום ספק, ואינו עושה אלא כדי פרנסתו משום פקוח נפש, וכדמסיק עלה בסוגיין אמר רבא בכל יום עושה לו כדי פרנסתו ואפילו בההוא יומא, וכדפסק הרמב\"ם ז\"ל בה' שבת (פ\"א הכ\"ב) ובטור וש\"ע א\"ח (סי' שד\"ם סעיף א') יעו\"ש, וא\"כ לענין איסור עשיית מלאכה משום ספק כל הימים שוים ואינם חלוקים. והא דקאמר ומשמר יום אחד היינו בקידושא ואבדלתא כדמסיק התם וההוא יומא במאי מינכר ליה בקידושא ואבדלתא, כמו שפסק הרמב\"ם ז\"ל (שם) מונה מיום שטעה ששה ומקדש שביעי ומברך בו ברכת היום ומבדיל במוצאי שבת יעו\"ש, והיינו דבקידושא ואבדלתא ליכא למיחייביה כולהו יומי משום ספיקא, משום דקידוש היום הוא מדאורייתא, כמו שהקשה הראש יוסף בחידושי שבת (שם), דזה אינו, דהרי כשיקדש כל יום ויום ליכא מצות קידוש כלל, דהרי יהיו כל הימים שוין, ומצות קידוש הוא שיקדש השבת שיהיה חלוק וניכר משאר הימים, וכיון שכן הרי הא דמשמר יום אחד אינו אלא משום מצות קידוש היום ולא משום ספק איסור עשיית מלאכה, ואמאי מחייבינן ליה כלל בזה, הרי גם כשמשמר יום אחד בקידושא ואבדלתא אינו מתברר לעולם אם קיים באמת מצות קידוש היום, שהרי תמיד הוא בספק שמא יום חול קידש ולא איתרמי ליה שבת כלל, אלא ודאי דגם מצוה מסופקת אם יוצא בקיומה ידי מצותו, ג\"כ מחויב לקיימה מספק:", + "והגם שהתוס' (שם) כתבו עושה כדי פרנסתו אבל להלך יכול כל מה שירצה רק ביום שמשמר כו' יעו\"ש, וא\"כ יש לומר דמשמר יום אחד משום חשש ספק איסור תחומין, אכן הרי סיימו התוס' בשם הרב פור\"ת דאפילו ביום שמשמר הולך כמו שרוצה יעו\"ש, וכך הוא משמעות כל הפוסקים ז\"ל להלכה, ובפרט לדעת רוב הפוסקים דכל איסור תחומין הוא דרבנן וספיקא דרבנן לקולא, והגם שהרא\"ש ז\"ל הוא סובר דתחומין דרבנן, ומ\"מ כתב בטעם שיכול להלך גם ביום שהוא משמר כמה שהוא רוצה כדי למהר יציאתו מן המדבר, משמע דגם בספק איסור דרבנן מחמרינן בהא, וכן דייק באמת המגן אברהם ז\"ל (שם סק\"ג) דבאמת שאר איסור דרבנן אסור לעשות אף על גב דספיקא דרבנן יעו\"ש, וא\"כ שפיר יש לומר דמשמר יום אחד משום ספק איסור דרבנן, אבל א\"כ תקשה מאי פריך וההוא יומא במאי מינכר ליה, הא מינכר באיסורי דרבנן, דבשאר יומי שרי דספיקא דרבנן לקולא, ובההוא יומא אסור. אלא ודאי דבאמת אי לאו שנויא דקא משני דמינכר ליה בקידושא ואבדלתא לא מצי לשנויי באיסורי דרבנן משום דספק דרבנן לקולא ההוא יומא נמי לישתרי מהאי טעמא, ועיין משנה למלך ה' מגילה (פ\"א ה\"א), להכי מוכרח לתרוצי דמינכר ליה בקידושא ואבדלתא, ורק דאנן השתא לבתר דמשני דמינכר ליה בקידושא ואבדלתא, הוא דאמרינן דבההוא יומא אסור באיסור מלאכה דרבנן, דכיון שמקבל עליו שבת אסור בכל כמו יו\"ט שני, וכמו שביאר המג\"א (שם), וא\"כ שפיר תקשה לא נחייביה באמת בקידוש היום כיון דספק שלא יתברר לעולם הוא אם יוצא בקיומו ידי מצותו, ובקושטא יהיה שרי במלאכה האסורה רק מדרבנן כבכל הימים דספיקא דרבנן לקולא, אלא ודאי דגם מצוה מסופקת בקיומה כה\"ג ג\"כ מחויב לקיים:", + "וידענו, שיש להשיב על זה מלשון רש\"י ז\"ל (שם) בקידושא ואבדלתא לזכרון בעלמא שיהא לו שם יום חלוק משאר ימים ולא תשתכח שבת ממנו ע\"כ, א\"כ יש לומר דהא דמשמר יום אחד באמת אינו משום קיום ספק מצות קידוש היום, דמצוה מסופקת בקיומה כה\"ג אינו מחויב לקיים כלל, והכא מילתא אחריתי הוא לזכרון בעלמא שלא תשתכח שבת ממנו, אבל באמת אינו מובן, חדא דלזכרון בעלמא הוי סגי במה שיאמר ברוך מקדש השבת בלא שם ומלכות, ואלו מלשון בקידושא ואבדלתא משמע כדינא ממש בשם ומלכות, וכמו שמבואר מלשון הרמב\"ם ז\"ל, ומקדש שביעי ומברך בו ברכת היום וכו', והיינו בברכות התפלה ולמה תקנו לברך ברכות לבטלה, דבשלמא משום ספק לא הוי ברכה לבטלה, אבל אי משום זכר בעלמא הוי סגי בלא שם ומלכות, ועוד הא בלאו הכי היאך תשתכח שבת ממנו הא כל יומא ויומא קא עסיק ביה ומידכר ליה לשבת, במה דמיתסר בעשיית מלאכה יותר מכדי פרנסתו, ועל כרחך כוונת רש\"י ז\"ל הוא רק להסביר מה דלא משמר בקידושא ואבדלתא רק יום אחד מתוך שבעה, ולכאורה נהי דכולהו יומי לא מצי משמר בקידושא ואבדלתא מספק מטעמא דאמרן, דכשיקדש בכל יום ויום ליכא קידוש כלל, דהרי מצות קידוש היום הוא שיקדש השבת שיהיה חלוק וניכר שאר הימים וכשיקדש בכל יום ויום הרי יהיו כל הימים שוין, מיהו אכתי כולהו יומי היה ראוי להיות מונה יום אחד ומשמר יום אחד בקידושא ואבדלתא משום ספק מצות קידוש היום, ושפיר הוי קידוש במה שחלוק מיום שלפניו ושלאחריו, לזה הסביר רש\"י ז\"ל דלהכי לא אמרו אלא משמר יום אחד מתוך שבעה לזכרון בעלמא שלא תשתכח שבת ממנו כלומר שמצות שבת הוא יום השביעי, דכיון דלא מצי לקדש כולהו יומי כנ\"ל אוקמוהו איום שביעי משום זכר, אבל ודאי עיקר הדבר שחייבוהו להיות משמר על כל פנים יום אחד מתוך שבעה בקידושא ואבדלתא הוא משום ספק מצות קידוש היום, והיינו כנ\"ל דגם מצוה מסופקת אם יוצא בקיומה ידי מצותו מחויב לקיים מספק:", + "והנה הך סוגיא שנויה ג\"כ בירושלמי שבת (פ\"ז ה\"א) בזה הלשון גדול שנשבה בין העכו\"ם, רב ושמואל חד אמר מונה ששה ועושה שבת וחרנה אמר עושה שבת ומונה ששה רב יצחק בר אלעזר בשם רב נחמן בר יעקב מונה ששה ועושה שבת חמשה ועושה שבת ארבעה ועושה שבת שלשה ועושה שבת שנים ועושה שבת אחד ועושה שבת, אמר רב מנא אין אישתבאי בתלתא הוא עבד בשובתא, רב הוה חייליה לתרין מחזורין הוא עבד שובתא ואין לא לתמוה ויחוש לכל הימים כהדא קידש אשה בעולם רבי יעקב בר אחא איתפלגון רבי יוחנן ורבי שמעון בן לקיש רבי יוחנן אומר חושש לכל הנשים ריש לקיש אמר אינו חושש לכל הנשים תמן יש לו תקנה יכול הוא לישא גיורת יכול הוא לישא משוחררת, הכא מה אית לן תמן אמרין חושש לכל הימים ועושה כדי קיום הנפש ע\"כ:", + "ופירוש הירושלמי נראה, כי שיטת הירושלמי בגדול הנשבה בין העכו\"ם ואינו יודע אימתי שבת שהוא מותר כל הימים במלאכה אפילו יתר מכדי צרכו, וכדמפרש טעמא ואזיל כדבעינא למימר קמן, אלא דמ\"מ הרי בכלל הימים כשלא ישבות כלל הרי בודאי הוא עושה מלאכה בשבת, ועל כרחין צריכין לתקנו שישבות באיזה יום שיהיה וממילא הותרו שאר הימים דתלינן דאותו יום ששובת שבת הוא ושאר הימים המה חול, כהאי דזבחים (עד.) ונפל אחד מהם לים הגדול הותרו כולן דאמרינן הך דנפל היינו דאיסורא יעו\"ש, ופליגי בתקנתא היאך מתקנין ליה רב ושמואל חד אמר מונה ששה ועושה שבת וחרנה אמר עושה שבת ומונה ששה והיינו כדפליגי רב הונא וחייא בר רב בבבלי, אלא דבבבלי דאיירי בהולך במדבר דחושש לכל הימים ואינו עושה אלא כדי פרנסתו, א\"כ לענין עשיית מלאכה כל הימים יום השביעי והששה ימים שוין, נקט ומשמר יום אחד, דרק משמרו בקידושא ואבדלתא, ולא נקט ועושה שבת דלענין השביתה שוה ההוא יומא לשאר הימים, והכא בגדול הנשבה בין העכו\"ם דכל הימים עושה מלאכתו כמו שירצה אפילו יותר מכפי צורכו, נקט ועושה שבת דההוא יומא עושה שבת ממש, הן בשביתה ממלאכה כל עיקר, שהרי יכול להכין לו מאתמול, והן בקידושא ואבדלתא, מיהו תרווייהו סבירא להו דתקנתא דידיה הוא שיעשה שבת יום השביעי, אי לבתר ששה אי מקמי ששה לכל מר כדאית ליה, והיינו דבזה יכול למיתלי ששובת תמיד ביום השבת כדינא, ורב יצחק בר אלעזר בשם רב נחמן בר יעקב פליג על זה דלאו תקנתא הוא דכשם דאיכא לספוקי ולמיתלי דאיתרמי ליה יום השבת ושובת תמיד כדינא, הא איכא נמי לספוקי דלמא איתרמי ליה יום חול דכל דפריש מרובא פריש, וא\"כ תמיד הוא עושה מלאכה בשבת, ולזה קאמר דתקנתא דידיה הוא מונה ששה ועושה שבת חמשה ועושה שבת כו', דבזה עכ\"פ בכלל השבתים ששובת ודאי איתרמי ליה שבת אחד ששבת כדינא. ועל זה פריך רב מנא אין אישתבאי בתלתא הוא עביד בשובתא, כלומר הוא עושה מלאכה בשבת וכל הששה שבתות ששובת לא איתרמי ליה שבת, ומאי עדיפתיה דתקנתא דרב נחמן בר יעקב מדרב ושמואל, הרי גם בתקנתא דרב נחמן בר יעקב איכא לספוקי שמא בשלישי בשבת אישתבאי וכל שבתותיו ששובת הם בימי החול, ומשני רב הוה חייליה לתרין מחזורין הוא עביד שובתא, כלומר יפה הוא כחו בזה מדרב ושמואל במה דעכ\"פ בשני מחזורין היינו בשני הקיפים, דהרי אחר שמונה אחד ועושה שבת חוזר ומונה ששה ועושה שבת חמשה ועושה שבת כו' ובשני מחזורין ודאי איתרמי ליה שבת אחד שעשה שבת כדינא אפילו אי בתלתא אישתבאי.", + "והקרבן עדה הקשה הא אי אישתבאי ביום ו' אפילו לתרין מחזורין אינו עולה לו יום אחד שבת יעו\"ש, ולא קשיא מידי דממילא מובן דעכ\"פ בארבעה מחזורין ודאי יתרמי ליה שבת אחד כדינא והירושלמי לא חש להאריך בזה, כיון דממילא הוא מובן, גם מה שפירש בלשון רב הוה חייליה כו' הוא שיבוש ואינו מובן כלל יעו\"ש, ופריך ואין לא לתמוה ויחוש לכל הימים, כלומר וכי אין לתמוה למה לא יחוש כל הימים שיהיו כל הימים אסורים בעשיית מלאכה משום איסור שבת דהא איקבע איסורא, וכהדא דרבי יוחנן אמר חושש לכל הנשים ומשני תמן יש לו תקנה כו' הכא מה אית לן, כלומר מה תקנה יש לו הרי פקוח נפש הוא אם תאסרו במלאכה כל הימים תמן כלומר בבבלי גבי הולך במדבר אמרין חושש לכל הימים ועושה כדי קיום הנפש והיינו בהולך במדבר שסופו להגיע לישוב ועל זמן מה יכולין להטיל עליו חומר זה שיעשה רק כל יום כדי קיום הנפש של אותו יום, אבל בנשבה לבין העכו\"ם שאין מניחין אותו לצאת אם נטיל עליו חומר זה שלא יעשה בכל יום רק כל יום כדי פרנסת היום בצמצום, הוי ליה פקוח נפש דהרי בכלל כמה ימים אינו מוצא להשתכר, וכמה ימים שאינו יכול לעשות מלאכה והוי פקוח נפש אם נטיל עליו חומר זה, היכי מיתחזי לן להשוות סוגיות שני התלמודים הירושלמי והבבלי דלא פליגי אהדדי, אמנם מה שלא הובא בפוסקים דין הירושלמי בגדול הנשבה בין העכו\"ם, נראה דכיון דהוא מילתא דלא שכיחא, סמכו על פשיטות הדבר דודאי הוי פקוח נפש, וידוע דפקוח נפש דוחה שבת, וכיון דפשיטא דכל הימים עושה כמה שרוצה, ממילא מובן דביום ששובת שובת לגמרי דהרי יכול להכין מאתמול:", + "אמנם בענין פלוגתייהו דרב ושמואל ורב נחמן בר יעקב, נראה פשוט מדלא מייתי בש\"ס בבלי דעתיה דרב נחמן בר יעקב, אידחי ליה מהלכה לגמרי אפילו בגדול שנשבה בין העכו\"ם:", + "והגם שיש לומר דעד כאן לא פליג רב נחמן בר יעקב אתקנתא דרב ושמואל אלא בגדול שנשבה בין העכו\"ם דשרינן ליה לעשות מלאכה כמה שירצה כל הימים, להכי לא ניחא ליה תקנתא דמונה ששה ועושה שבת או עושה שבת ומונה ששה דחייש כנ\"ל דלמא איתרמי ליה יום חול ועושה תמיד מלאכה בשבת, וניחא ליה טפי לתקוני מונה ו' ועושה שבת ה' ועושה שבת כו' וחוזר חלילה, דעכ\"פ ודאי יתרמי ליה דישבות שבת אחד כדינא, אבל בהולך במדבר דלא שרינן ליה כל ימיו אלא כדי חייו, וגם בההוא יומא דמשמר ג\"כ שרינן ליה מלאכה כדי חייו, וא\"כ כל ימיו שוין, ורק דמשמר יום אחד בקידושא ואבדלתא בהא גם רב נחמן בר יעקב מודה דעבדינן כתקנתא דרב ושמואל, וא\"כ אין ראיה כלל מהא דלא מייתי בש\"ס בבלי הא דרב נחמן בר יעקב, דהא בש\"ס בבלי בהולך במדבר מיירי ובהולך במדבר גם רב נחמן בר יעקב כרב ושמואל סבירא ליה, ושפיר יש לומר דבקושטא בגדול שנשבה בין העכו\"ם הילכתא כרב נחמן בר יעקב דבתרא הוא:", + "אבל א\"כ הוי להו להפוסקים ז\"ל להביא דינא דירושלמי בגדול שנשבה בין העכו\"ם ולמיפסק כרב נחמן בר יעקב, אלא ודאי דפסיקא להו להפוסקים ז\"ל דלית הלכתא כרב נחמן בר יעקב, להכי לא הוצרכו להביא דינא דירושלמי לרוב פשיטתו, ולפי שהוא מילתא דלא שכיח כנ\"ל:", + "ולמה דאתאן עלה לענין ספק מצוה, הנה מכאן ראיה מבוררת דמחויב לקיים מצוה מספק, הגם שלא יתברר לעולם אם יצא בקיומו ידי מצותו, דבאמת יש להבין אמאי לא פסקינן כרב נחמן בר יעקב, דכיון שיש לפנינו שני דרכים או להורות ליה שיתנהג כחשבון רב ושמואל שיוכל להיות שיקיים כל השבתות כדינא ויוכל להיות שלא יקיים אפילו שבת אחד כדינא, או להורות ליה שיתנהג כחשבון רב נחמן בר יעקב ואז יקיים ודאי איזה שבתות כדינא ורק שודאי לא יקיים איזה שבתות כדינא, לכאורה נכון יותר שיתנהג באופן שודאי יקיים איזה שבתות, מלהתנהג באופן שאפשר שאינו מקיים אפילו שבת אחד כדינא, וצריך לומר שסברת ההלכה הוא שמוטב יותר להכניסו בספק השקול שיקיים כל שבתותיו בספק שקול, מלהכניסו לודאי קיום שיקיים איזה שבתות בודאי, אכן לא יוכל להעלות הספק על כולם, שהרי יהיה ברור שיש כמה שבתות שאינו מקיים כדינא, ולהכי תפסו להלכה כרב ושמואל בירושלמי וכרב הונא וחייא בר רב בבבלי, דכשעושה כרב הונא מעלה הספק שקול על כל השבתות ששובת:", + "ואם איתא דספק מצוה כהאי גוונא שלא יתברר לעולם אם יצא בקיומו ידי מצותו אין בקיומו מצוה כלל, ואינו מחויב לקיים כלל, א\"כ איך שבקינן קיום שבת אחד ודאי מפני קיום ספק שקול דכמה שבתות, הרי במה שמקיים בספק שקול כל שבתותיו אין בקיומם מצוה כלל כיון שלא יתברר לעולם אם יצא בקיומו ידי מצותו כלל, ובמה שמקיים שבת אחד ודאי ברור שיש בקיומו מצוה ואיך דחינן מצוה מפני שאינו מצוה, אלא ודאי דמחויב האדם לקיים מצוה מסופקת ואפילו שלא יתברר לעולם אם יצא בקיומו ידי מצותו חשיב מצוה, ושפיר דעדיף לן שיעלה הספק שקול על כל שבתותיו ששובת דאיכא קיום מצוה בכל שבת ושבת ששובת משיתנהג כחשבון רב נחמן בר יעקב, דהגם דיקיים איזה שבתות בודאי כדינא אבל הרי יודע ברור שכמה שבתות אינו שובת כדינא, ועדיף קיום כל שבתותיו בספק מקיום שבת אחד ודאי:", + "והיינו דתנינן בזוה\"ק (קרח קעט:) לא זזה שכינה מישראל בכל שבתות וימים טובים ואפילו בשבתות דחול יעו\"ש, ופי' הגאון בעל משנה למלך ז\"ל בספרו היקר פרשת דרכים (דרך עצב דרוש כג) בשם אביו הגאון ז\"ל, שהכוונה הוא על ההולך במדבר ואינו יודע אימתי שבת שמונה ששה ימים ואח\"כ שבת, שאע\"פ שיכול להיות שהיום ששובת הוא חול גמור, אפילו הכי לא זזה אז שכינה מישראל יעו\"ש, והיינו דאפילו הוא חול הוי שביתתו מצוה דקיום מצוה מספק חשיב מצוה:", + "ג וכן משמע מהאי דמס' חולין (יא. ושם) דשקיל וטרי טובא מנא הא מילתא דאזלינן בתר רובא, ולא מייתי כלל מהא דקרבנות ציבור דחי שבת ולא חיישינן שמא טרפה היא ובמקום נקב שחיט, והתוס' (שם ד\"ה אבל) כתבו דמהא ליכא למילף, דיש לומר דגם מצוה מספק דוחה שבת כמו ספק פקוח נפש דדחי שבת יעו\"ש, והא תינח אם בעלמא סברא פשוטה היא דגם ספק מצוה כהאי גוונא שלא יתברר לעולם אם יצא בקיומו ידי מצותו, מ\"מ רמיא עליה חיובא לקיים מספק שפיר לא מצינן למילף מהכא דאזלינן בתר רובא, דיש לומר דלעולם לא אזלינן בתר רובא, רק דבקרבנות ציבור גלי קרא דגם ספק מצוה דחי שבת. אבל אם בעלמא הסברא הפשוטה היא דאינו מחויב לקיים כלל מצוה מסופקת, כה\"ג שלא תתברר לעולם אם יצא בקיומו ידי מצותו, שפיר אית לן למילף מהכא דאזלינן בתר רובא, דטפי ניחא למילף דאזלינן בתר רובא, דגם הסברא נותנת כן מלמימר דגלי קרא בקרבנות ציבור דגם ספק מצוה דוחה שבת, מה דבעלמא לא חשוב מצוה כלל ואינו מחויב לקיים אלא ודאי, דסברא הפשוטה היא דגם ספק מצוה כה\"ג חשוב מצוה ומחויב לקיימה, ושפיר יש לומר דהוי דומיא דספק פקוח נפש דדחי שבת:", + "ד וכן מבואר מהאי דירושלמי מס' חלה (פ\"ב ה\"א) רבי יונה בעי קמי רבי ירמיה בשעה שנכנסו ישראל לארץ ומצאו קמה כו' כך אני אומר לא אכלו ישראל מצה בליל פסח כו' שניא היא שמצות עשה דוחה את לא תעשה כו', יעו\"ש ובתוס' קדושין (לח. ד\"ה אקרוב) והרי אז לא הוי קים להו בשיעורין, דהרי בימי אבלו של משה נשתכחו שלשה אלפים הלכות כבמס' תמורה (טו: ושם) ושיעורין חד מינייהו כביומא (פ.), והיינו דלא הוו ידעי אי משערין בזית קטן או גדול יעו\"ש, וא\"כ על כרחך דלא הוי אכלי אלא כזית קטן למידחי הלא תעשה דחדש דכזית גדול שמא הוא יותר מכשיעור ואכלי איסור חדש שלא במקום מצוה, דהא סתמא דירושלמי ודאי כרבי יוחנן דחצי שיעור אסור מן התורה ועל כרחך דכזית קטן אכלי, ושפיר ממה נפשך אי שיעורא הוא דחי עשה ללא תעשה, ואי לאו שיעורא הוא משום חדש נמי ליכא, דהגם דחצי שיעור אסור מן התורה היינו משום דחזי לאיצטרופי, אבל הכא לכי מצטרף ליכא איסור חדש דידחה עשה ללא תעשה כמו שביארו גאוני בתראי ז\"ל, והא תינח אי מצוה מסופקת כהאי גוונא שלא תתברר לעולם אם יצא בקיומו ידי חיובו ג\"כ מחויב לקיים וחשוב מצוה, שפיר דדחי ללא תעשה דחדש, אבל אי מצוה מסופקת אם יוצא בקיומה ידי חיובו לא חשיב מצוה ואינו מחויב לקיימה כלל, א\"כ היאך הוי מצי אכלי מצה מחדש בשיעור כזית קטן משום דעשה דוחה לא תעשה, הרי מצד העשה דאכילת מצה ליכא מצוה כלל, כיון דגם בקיומו נשאר בספק אם יצא ידי חיובו, דשמא השיעור הוא בכזית גדול ומצד איסור חדש ודאי אסור מספק, דספיקא דאורייתא לחומרא מן התורה, ואפילו לשיטת הרמב\"ם ז\"ל דכל הספיקות שריין מדאורייתא הכא ודאי אסור, דהא איתחזק איסור חדש, אלא ודאי דגם קיום ספק מחויב לקיים וחשיב מצוה:", + "ה אם ח\"ו ניתן מקום לסברא זו הנפסדת, להקל ראש במצוה המסופקת בקיומה לומר שאינו מחויב לקיימה ואין קיומה מצוה כלל, עמודי התורה והמצוה ירופפו, שהרי כמה מצות שמבואר בש\"ס ופוסקים שחייבים בקיומם בכל תוקף ועוז עד שכופין עליהם ככל מצות ודאית והספק נופל בעיקר קיומם אם יוצאין בקיומם ידי חיובו. ונחשבם אחת לאחת:", + "[א] מצות צדקה ומתנות עניים וכל אביזרייהו, שאם המקבל אינו עני שאין לו מאתים זוז לא יצא זה ידי חיובו, וא\"כ עכשיו דידוע דנפישי רמאין המתרוששים ובכיסם הון רב, כל עיקר קיום מצות הללו המה בספק, ובכל זאת מצינו בכמה דוכתי שכופין ומעשין על הצדקה. והגם שבאמת אמרו במס' כתובות (סח.) בואו ונחזיק טובה לרמאין כו' יעו\"ש, היינו שמזה יש לימוד זכות שלא יהיה נחשב לחטא במה שמעלים עין באקראי, אבל ודאי על המצוה בכללות כופין לקיים הגם שיש ספק בקיומו.", + "[ב] מצות מינוי הדיינים שופטים ושוטרים וגו' ומצות הדיינים בצדק תשפוט עמיתך ושמוע בין אחיכם וכל אביזרייהו, הם ג\"כ תלויים בספק לעולם ולא יצא אל הבירור בשום פנים עכשיו שנתבטלה הסמיכה בעוה\"ר ונתמעטו הלבבות, ואם בימי חכמי הש\"ס אמרינן במסכת סנהדרין רב הונא כי הוי אתי דינא לקמיה הוי מכניף ומייתי עשרה רבנין מבי רב, כי היכי דלמטיה שיבא מכשורא ורב קרי אנפשיה ולואי שתהא יציאה כביאה יעו\"ש, (ועיין בירושלמי ריש מס' סנהדרין), כ\"ש עכשיו בעוה\"ר שאנו עלולין לטעות, ובכל זאת הנה מבואר בכמה דוכתי שבמדינות שבני ישראל מעמידים דבריהם ע\"פ ד\"ת, מצוה לדון ולהורות ולמנות דיינים על זה, אף שהדבר פשוט שאם טעה בדין לא קיים מ\"ע כלל, ועוד עבירת שוגג בידו, אלא שאמרו אין לדיין אלא מה שעיניו רואות, והיינו לענין שלילת העונש על שגגתו אבל ודאי דעכ\"פ לא קיים המ\"ע, וא\"כ מי הכניסו לתגר זה כיון שהמצוה מסופקת בקיומה ולא חשיב מצוה כלל ואינו מחויב לקיימה, ויקבל הרובה את תשובתו שיסיר כתר הרבנות מעל ראשו לפי דברי עצמו, אלא ודאי דגם מצוה מסופקת בקיומה מחויב לקיים וחשוב מצוה.", + "[ג] מצות כתיבת ספר תורה היא מצוה מסופקת דהרי ס\"ת שחסרה אות אחת פסולה לכל המצות האמורות בה, ואנן הרי לא בקיאינן בחסירות ויתירות כדאיתא במס' קדושין (ל.) וא\"כ נאמר דאין אנו חייבין לקיים עשה דכתיבת ספר תורה, כיון שקיום מצוה זו בס\"ת שלנו אינו רק בספק, ולא יצאנו אל הבירור לעולם עד יבא מורה צדק ויורה לנו:", + "הן אמת כי מצאתי להשאגת אריה (סי' לו) שכתב וז\"ל יכולנו לפטור כל העולם ממצות כתיבת ס\"ת בזמן הזה, משום דאפילו בימי האמוראים לא היו בקיאים בחסרות ויתרות כדאיתא בפ\"ק דקדושין, והרי ס\"ת שחסר אות אחת או יתר פסולה, א\"כ אין בידינו לקיים מצוה זו, ואע\"ג דאמר רבה במס' סנהדרין (כא:) מצוה לכתוב ספר תורה משלו יעו\"ש, לאו משום שהיתה מצוה זו נוהגת בימיו, אלא דינא קמ\"ל כמו סדר קדשים דרוש וקבל שכר עכ\"ל יעו\"ש. אבל באמת אנו תמיהים דלפי דבריו א\"כ נפטור עצמינו גם ממצות תפילין ומזוזה, שהרי בכלל כל פרשיות התורה נינהו דלא בקיאים בהו בחסרות ויתרות, והרי גם בהו אות אחת מעכבן. ואין לחלק כמו שמחלק הש\"ס במס' מגילה (יח:) דתורה אסור לכתוב שלא מן הכתב ותפילין ומזוזות שרי, מאי טעמא מיגרס גריסין ופירש\"י שגורות בפי הכל יעו\"ש. א\"כ יש לומר דמהאי טעמא נמי לא חיישינן דנפל בהו טעות בחסרות ויתירות דמיגריס גרסינן ולא משתכחי. אבל זה אינו, דהרי חזינן דבאמת נפל פלוגתא דרבוותא בענין כתיבת תפילין ומזוזות בענין פתוחות וסתומות ובעשיות התגין וכדומה, וממילא אפשר נמי דלא בקיאינן בחסרות ויתרות כבכל התורה, ולא קאמר הש\"ס לחלק בהו משום דמיגרס גריסין, אלא לענין דכשרים שלא מן הכתב דסגי במה דמיגרס גריסין לאומרם בעל פה, ואפילו אינו בקי בחסרות ויתרות כדמוכח מש\"ס דיומא (לז:) וכותב מה שכתב בטבלא כו' בסירוגין יעו\"ש, ובמס' גיטין (ס.), וא\"כ שפיר לדברי השאגת אריה ז\"ל נפטור עצמינו גם ממצות תפילין ומזוזה. ועוד לדבריו ז\"ל גם מצות קריאת התורה אין בידינו, דהרי לא קי\"ל כדעת הר\"מ בתשובה דס\"ת פסולה כשרה לקריאה ואיך יפרנס כולה שמעתא דמגילה וגיטין כמה אמוראי בתראי שעלו לתורה, והרי לדבריו ז\"ל לית לן חיובא בקה\"ת כשם שאין מצוה בכתיבת התורה דמאי שנא, מיהו בזה יש לדחוק כיון דעיקר קריאת התורה מדרבנן הוא מתקנת נביאים שלא ילינו שלשה ימים בלא תורה כדאיתא במסכת ב\"ק (פב.), להכי גם אח\"כ דלא בקיאי בחסרות ויתירות לא בטלוהו להאי תקנתא, דדוקא כשהיא ודאי פסולה הוא דאין קורין בה, אבל משום ספיקא לא בטלו לתקנתא, אבל הא ודאי קשיא לדבריו ז\"ל דמהאי טעמא נמי נפטור עצמינו ממצות תפילין ומזוזה.", + "ונראה ליישב דעת הגאון בעל שאגת אריה ז\"ל דלאו מטעם ספק קאמר יכולני לפטור כל העולם ממצות כתיבת ס\"ת דמחמת דלא בקיאינן בחו\"י הוי כל ספרי תורה שלנו בספק פסול, דמשום הא לא אריא, דגם מספק מחויב לקיים המצוה כדאמרן, אלא מטעם דכיון דלא בקיאינן בחו\"י ודאי ספרי תורה שלנו אינן כתובין כדינא, והיינו דהא אמרינן בש\"ס קדושין (שם) לפיכך נקראו הראשונים סופרים שהיו סופרים כל האותיות שבתורה שהיו אומרים וא\"ו דגחון חציין של אותיות של ספר תורה כו' יעו\"ש, ואלו בספרי תורה שלנו אין וא\"ו דגחון אמצע תורה, ועל כרחך דהראשונים שהיו בקיאים בחו\"י והיו כותבין כדינא והיה בחצי הראשון חסירות או בחצי השני יתירות באופן שהיה וא\"ו דגחון חציין של אותיות, ורק אנו שאין אנו בקיאין לכתוב כדינא בחסירות ויתירות להכי לא הוי וא\"ו דגחון אמצע התורה, ומטעם זה הוא אומר יכולני לפטור את כל העולם ממצות כתיבת ס\"ת, שהרי ספרי תורה שלנו ודאי אינן כתובין כדינא. אכן זה שייך דוקא על כלל ספרי תורה שלנו, דעל כלל הספר כולו הוא ודאי שלא נכתב כדינא, אבל על פרשיות תפילין ומזוזות הוא רק ספק שמא אינם כתובים כדינא מחמת שאין אנו בקיאין בחסירות ויתירות, ושפיר אנו חייבים במצות תפילין ומזוזה דגם מצוה מסופקת מחויב לקיים כדאמרן. אלא דלפי זה חוזר וניעור הקושיא ממצות קריאת התורה, דכיון דספרי תורה שלנו ודאי לא נכתב כדינא היה לנו להיות פטורים ממצות קריאת התורה, וגם בזה יש לדחוק ולומר דדוקא בפסול שאירע במקרה הוא דקי\"ל דאין קורין בס\"ת פסולה, אבל בפסול תמידי מחמת דלא בקיאינן בחו\"י דליבטיל מחמת זה תקנתא דקריאה לגמרי לא רצו לבטל כן נראה נכון לצדד בדעת הגאון בעל שאג\"א ז\"ל, ואם כי לדינא אין דבריו ז\"ל נראין לנו, דלא ניחא לן למימר הכי כלל שכל ספרי תורה שלנו ח\"ו פסולים נינהו, ואי משום דאמרינן שהראשונים היו אומרים וא\"ו דגחון חציין של אותיות של ס\"ת, ועינינו רואות שבספרים שלנו אין זה אמצע תורה. נראה לפע\"ד דמשום זה אין להחליט שספרי תורה שלנו פסולים ח\"ו, דיש לומר דהא דוא\"ו דגחון חציין של אותיות של תורה היינו לחשבון דחשבינן שיש ששים רבוא אותיות בתורה, דהיינו עם אותיות המורכבים ולחשבון זה אפשר גם בספרי תורה שלנו הוי וא\"ו דגחון חציין של אותיות, אלא שאין אנו בקיאין בחשבון זה היאך לחשבו, עכ\"פ אין הכרח מזה לומר דודאי ס\"ת שלנו אינם נכתבים כדינא. מיהו עכ\"פ אין דבריו של השאג\"א ז\"ל מוקשים כל כך כנ\"ל:", + "אולם אם ח\"ו נחזיק בזו הסברא הנפסדת, דכשהספק נופל בקיום המצוה אם יוצא בקיומו ידי מצותו אינו מחויב לקיים ואין קיומו חשיב מצוה כלל ודאי א\"כ יהיו רפוים אצלינו עיקר מצות כתיבת ס\"ת וקריאתה ומצות תפילין ומזוזות.", + "[ד] מצות כהונה לגבי ישראל ככל מתנות כהונה ופדיון הבן ושמיעת ברכת כהנים ומצות וקדשתו, כיון שאין לנו כהן מיוחס, ולזה החמיר בתשובת שאילת יעבץ (ח\"ר סי' קנה) בענין פדיון הבן וז\"ל, ראיתי להזכיר בענין מה שנוהגים הרבה כהנים להחזיר הפדיון, שנכון הוא בעיני וטוב וישר לנהוג כן תמיד, אעפ\"י שכתבו ז\"ל שלא יהא הכהן רגיל בכך, הני מילי בכהנים מיוחסים דידהו אבל בכהני חזקה בעלמא כי האידנא, אע\"ג דלחומרא אזלינן בהו לכל מילי ופרקינן בכורים על ידייהו. משום דלא אפשר באחריני, מיהו להקל לא, דהיינו להוציא ממון האב מספק, נראה שאין כחן יפה להפקיע ממון בחזקתן הגרוע, וכמעט שאני אומר דמדינא צריכין להחזיר, ולפחות כל כהן יחוש לעצמו לפרוש מספק גזל שמא אינו כהן כו', ומשום האי טעמא נראה לי שלצאת ידי כל ספק האפשרי, יש ג\"כ על האב לפדות בכורו מכל כהנים שיוכל למצוא, דלמא מיתרמי ליה כהן מיוחס ודאי כו', דמאי שנא מכל ספיקא דאורייתא ע\"כ יעו\"ש, ולפי סברא הנפסדת דכל שהספק בקיום המצוה אם יוצא בקיומו ידי מצותו אינו מחויב לקיים כלל, א\"כ אדרבה בואו ונצווח ליפטר עצמינו כל עיקר ממצות שמיעת ברכת כהנים וממצות וקדשתו וממצות פדיון הבן, כיון שאין לנו כהן מיוחס רק כהני חזקה, א\"כ כל קיום מצות הללו הם בספק ואין יוצא בקיומם ידי חיובו ומצותו בברור, רחמנא ליצלן מהאי דעתא, ויעזרנו לקיים מצותיו וחקיו ומשפטיו כל הימים:", + "שוב ראיתי שזה הרב, לשון המהר\"ם שיף ז\"ל במס' בבא מציעא (ו:) אטעיא, שעל לשון הש\"ס (שם) ואי ס\"ד ספיקא בעי עשורי לעשר ממה נפשך דאי בר חיובא הוא שפיר מעשר ואי לאו בר חיובא הוא נפטר במנין הראוי, וכתב עלה מהר\"ם שיף ז\"ל, לא ידעתי למה לי הך ממה נפשך, דבשלמא לעיל דקאמר לעולם אין מוציאין ויש לכהן צד זכייה ואפילו הכי שפיר קא מעשר וממה נפשך לא הוי פוטר ממונו בממון כהן. אך עתה שכוונתו שספיקו לא צריך לעשורי, נימא כפשוטו אמאי קפץ כו' כולן פטורים, לעשר מכח ספק דאי בר חיובא שפיר מעשר. וצריך לומר דדוקא היכא שודאי עושה תיקון כדלעיל אם הם תשעה והוא, דאו פטורין ממעשר או מתקנו, אבל הכא אם הקפוץ בתוכו והתשעה חייבים אין התיקון ודאי כו' יעו\"ש, וזה הרב היה סבור כפשטות משמעות דבריו לכאורה שמחליט הדבר שבאמת כשאין התיקון ודאי אינו מחויב לקיים הספק, ולא היא דודאי לקושטא דמילתא מחויב לקיים הספק אפילו אין התיקון ודאי, ורק כלפי דאביי מייתי ראיה דעשירי ודאי אמר רחמנא ולא עשירי ספק, והיה מקום לדוחה לדחות דאין מראייתו ראיה אלא היכא שאין התיקון ודאי, אבל היכא שהתיקון ודאי גם ספיקא בעי עשורי, ולזה מאלם הסברת ראייתו שיהא מוכח שאפילו כשהתיקון ודאי נמי עשירי ודאי אמר רחמנא ולא עשירי ספק. ודברי המהר\"ם שיף ז\"ל הן הן דברי הראב\"ד ז\"ל המובא בשיטה מקובצת (שם) ודברי הריטב\"א ז\"ל (שם) וז\"ל, ומאי דקאמר ואי לאו בר חיובא הוא נפטרו במנין הראוי לא היה צריך לכך דאפילו לא נפטרו היה לנו לתקן מה שאפשר לתקן, אלא הכי הוי ליה למימר אי בר חיובא הוא שפיר קא מעשר ואי לאו בר חיובא הוא לא הפסיד כלום כו', אלא דאלומי אלמיה לקושיא דאפשר שיזדמן שיהיו כולם מתוקנים כו' יעו\"ש. ומבואר מלשונם ז\"ל להדיא דלקושטא דמילתא אפילו אין התיקון מבורר מחויב לקיים כיון שאין מפסיד כלום בקיומו:", + "ועיין ש\"ע או\"ח (סי' תקצג סעיף ב) ובמגן אברהם (שם סע\"ק ג), והוא מדברי הר\"ן והרא\"ש ז\"ל במי שאינו יודע לתקוע אלא סדר אחד מחויב לתקוע, דהא מדאורייתא בחדא סגי אלא דלא ידעינן איזהו, לכן יעשה האחד שיודע שמא יכוין האמת יעו\"ש, ובפרי מגדים ז\"ל לא חקר (שם) אלא לענין הברכה דיש חשש לא תשא וברכות לא מעכבי, אלא לענין המצוה עצמה ודאי מחויב לעשות אפילו במקום שלא יתברר לו לעולם אם יצא בזה ידי חובתו, ועיין פרי מגדים (סימן תרעב) באשל אברהם (סעי\"ק ו), ונראה מי שאין לו שמן כשיעור חצי שעה ידליק בלא ברכה משום שהוא ספק איזה תירוץ שבש\"ס שבת (כא:) הוא עיקר יעו\"ש, והיינו ג\"כ רק לענין הברכה אבל להדליק ודאי מחויב להדליק, הגם שהוא ספק שלא יתברר לו לעולם וכל זה ברור:", + "ובמה שכתבנו נתבאר דיותר מחמרינן בספק מצוה מבספק איסור ובספק מצוה אפילו בספק ספיקא מחמרינן. ובזה ביארנו שורש סברת התוס' במס' שבת (כב. ד\"ה אסור להסתפק עד מוצי\"ט האחרון של חג) שכתבו שם לחלק בין סוכה דבתשיעי נמי אסורה לבין אתרוג דבתשיעי מותר, אע\"ג דג\"כ היה אסור בין השמשות של ספק ח' וט' משום שהוא ספק יום הואיל ולא אסור אלא משום ספק יום וספק לילה לא איתקצי בכך כולי יומא, מידי דהוה אביצה שנולדה בזה דמותרת בזה, אעפ\"י דבין השמשות אסור משום ספק יום ספק לילה יעו\"ש, ולכאורה ביצה גופה טעמא בעי, מאי שנא מסוכה בתשיעי, וביארנו דשורש סברתם הוא דגבי סוכה דמחמת ספק בין השמשות דספק ח' וט', מחויב לקיים מצות ישיבת סוכה מספק, והחיוב לקיים המצוה מספק רמיא עליה ודאי, כמו שנתבאר שפיר הוי האיתקצאי בגופו של דבר מחמת עצמו, דהרי איתקצאי סוכה זו לגביה בודאי למצותה לקיים בה מצות ישיבת סוכה, וממילא איתקצאי לכולי יומא. אבל ביצה וכן אתרוג דבתשיעי בודאי מותר, ורק משום דבין השמשות הוא ספק יום ספק לילה אינו יכול עוד לאכלו משום ספק איסור עד שיהיה ודאי לילה, זה לא מיקרי דאתקצאי בין השמשות דלהוי מחמת זה איתקצאי לכולי יומא, דזה הוי רק כמו פומיה הוא דכאיב ליה, כיון שאין האיתקצאי בגופו של דבר מחמת עצמו בתורת ודאי, אלא שאינו יכול לאכלו משום ספק איסור:", + "והנה עד כאן הארכנו לאמיתה של תורה כדי לשרש מישראל סברא זו המוטעת ונפסדת:", + "אכן לנידוננו באמת אין צורך לכל זה, דבלאו הכי אפילו כי הוי יהיבנא ליה טעותיה הרי בנידוננו איכא תיקון מבורר במה שמקיים מספק, דבהכי מפיק נפשיה מאיסור שני לאוין ולכל הפחות מאיסור עשה ולאו אחד כמו שיתבאר בעזהש\"י:", + "דהנה מקרא מלא הוא בתורה (שמות כ״ג:י״ג) ובכל אשר אמרתי אליכם תשמרו, ותנינן עלה במכילתא (כפי גירסת הילקוט וכן הוא הגירסא ברמב\"ן ומגילת אסתר בסוף ספר המצות במצוות לא תעשה ג' שהוסיף הרמב\"ן על מניינו של הרמב\"ם) ובכל אשר אמרתי אליכם תשמרו למה נאמר לפי שהוא אומר ושמת את השלחן וגו' אם שינן עובר בלא תעשה לכך נאמר ובכל אשר אמרתי אליכם תשמרו. רבי מאיר אומר לעשות דבר תורה עליך חובה. רבי אלעזר אומר לעשות מצות עשה מצות לא תעשה. רבי אליעזר בן יעקב אומר אין לי אלא שפרט הכתוב שאר דקדוקי פרשה מנין תלמוד לומר ובכל אשר אמרתי אליכם תשמרו יעו\"ש:", + "ורש\"י ז\"ל בנמוקי תורה (שם:) תפס לפרש הפסוק כפי שיטת רבי אלעזר במכילתא, וכתב וז\"ל ובכל אשר אמרתי אליכם תשמרו לעשות כל מצות עשה באזהרה, שכל שמירה שבתורה אזהרה היא במקום לאו ע\"כ:", + "והרמב\"ן ז\"ל טען עליו וז\"ל, אבל כבר אמרו השמר דעשה עשה, ואם כן לא הוסיף בכאן אלא עשה ובמכילתא נחלקו במקרא זה ודרשוהו בפנים רבים ע\"כ:", + "ולכאורה אינו מובן, מאי קא קשיא ליה להרמב\"ן ז\"ל כיון שראה וידע המכילתא, והרי במכילתא מבואר באמת דבין לת\"ק ובין לרבי אלעזר האי תשמרו לאו הוא, וכי כעורה היא זו לפרש הפסוק כפי שיטתיה דרבי אלעזר, וכעין זה תמה הרא\"ם ז\"ל, אלא שהוא ז\"ל תמה בלשון וכי לא ראה המחלוקת שנחלקו התנאים על זה במכילתא כו' יעו\"ש. ותמיהתנו חזקה יותר כי כפי לשון הרמב\"ן ז\"ל שלפנינו מבואר שראה וידע המכילתא ומה הוקשה לו:", + "וסבור הייתי לומר דהרמב\"ן ז\"ל הכי קא קשיא ליה, כיון דרבי אליעזר בן יעקב פליג התם במכילתא אמילתא דת\"ק ורבי אלעזר וקא מוקי ליה להאי קרא במילי אוחרא אין לי אלא שפרט הכתוב כו', הוי ליה לרש\"י ז\"ל למינקט פירושו אליביה דהלכתא כוותיה מכללא דמשנת רבי אליעזר בן יעקב קב ונקי ואפילו בברייתא ונגד רבים אמרינן האי כללא וכדעת רש\"י ז\"ל גופיה במס' יבמות (מט:) ובמס' קדושין (ס\"ב:) יעו\"ש:", + "אכן באמת אי אפשר להעמיס כן בלשון הרמב\"ן ז\"ל דמלבד שדחוק לפרש לשונו כן. הרי הרמב\"ן ז\"ל גופיה בסוף ספר המצות במל\"ת ג' שהוסיף על מנין הרמב\"ם ז\"ל, מייתי לה להך ברייתא דמכילתא וסיים והלכה היא כת\"ק דמכילתא יעו\"ש, הרי להדיא דלא השגיח בזה אכללא דמשנת רבי אליעזר בן יעקב קב ונקי:", + "והגם דבאמת הדברים מתמיהים, שהרי מדעת הרמב\"ן ז\"ל גופיה בספר המלחמות (סוף פרק התקבל), מבואר דגם בברייתא ואפילו נגד רבים אמרינן הך כללא דמשנת ראב\"י קב ונקי יעו\"ש, ואמאי פסק הכא כת\"ק דמכילתא ולא כרבי אליעזר בן יעקב. ומצאתי שהעיר בזה הרב הספרדי בספר דברי אמת בקונטרס השלישי יעו\"ש. ובעניותין נראה לתרץ דעת הרמב\"ן ז\"ל בזה דכיון דרבי אליעזר בן יעקב פליג בזה אדת\"ק ודרבי מאיר ורב אלעזר, דלת\"ק ורבי אלעזר הך תשמרו דעשה לאו היא, לת\"ק קיהיב בזה לאו על עשה דסדר הנחת כלים במקדש, ולרבי אלעזר קיהיב בזה לאו על כל מצות עשה שבתורה, ולרבי מאיר הך תשמרו דעשה, עשה נוספת היא על כל מצות עשה שבתורה, ורבי אליעזר בן יעקב אכולהו פליג וקסבר דהשמר דעשה לא לאו היא ולא עשה נוספת היא. והרי פלוגתא מפורשת דאמוראי היא במס' מנחות (לו:) בהשמר דעשה, דרבי אלעזר קסבר השמר דעשה עשה, ורבי יוחנן קסבר השמר דעשה נמי לאו הוא, עד כאן לא פליגי אלא אי עשה הוא או לאו הוא, אבל חדא מיהת הוי לכולי עלמא, ולהכי לא משגחינן תו בכללא דמשנת ראב\"י קב ונקי, דהיכא דאיתמר מפורש בש\"ס איפכא מהאי כללא איתמר, וכמו שכתב הרמב\"ן ז\"ל במלחמות (שם) דהאי כללא אינו אלא היכא דלא איתמר, אבל היכא דאיתמר איתמר ולא משגחינן בהאי כללא, וכן כתבו התוס' במסכת קדושין (שם סוד\"ה ואמר) יעו\"ש, ומתורץ שפיר דעת הרמב\"ן ז\"ל בספר המצות הנ\"ל דפסק כת\"ק דמכילתא ולא אשגח בהאי כללא. ומעתה אינו מובן על רש\"י ז\"ל נמי מאי קא קשיא ליה להרמב\"ן ז\"ל. שוב ראיתי דעיקר קושית הדברי אמת אין לה מקום כלל, שהרי תניא בספרי (פ' ראה פ' פב) כל הדבר וגו' אותו תשמרו לעשות, ראב\"י אומר ליתן ל\"ת על כל עשה האמור בפרשה יעו\"ש, וא\"כ קשיא דראב\"י דמכילתא אדראב\"י דספרי. וראיתי בספרי הנדפס בהגהות הגר\"א ז\"ל מחק תיבת עשה נראה שכוונתו ז\"ל היתה לתקן זאת, אבל כיון שכן יותר ניחא לן לומר דלא היה גירסתם במכילתא ראב\"י, ולא קשה ולא מידי, ועכ\"פ אינו מובן מאי קא קשיא ליה לרמב\"ן אדרש\"י ז\"ל:", + "ונראה דסברת הרמב\"ן ז\"ל בקושייתו הוא מסתמא דהש\"ס במסכת יומא (פא.) דקא משני אאתקפתיה דרב ביבי בר אביי נכתוב רחמנא השמר במצות עינוי, אם כן השמר דלאו לאו, השמר דעשה עשה יעו\"ש, הרי דלא קים לן כרבי אלעזר דמכילתא דדריש תשמרו לעשות מצות עשה לא תעשה, ולמה נקט רש\"י ז\"ל פירושו אליבא דרבי אלעזר, הרי במכילתא דרשו קרא זה בפנים רבים, והוי ליה למינקט פירושו אליבא דדרשא אחריתי ולא למינקט אליבא דרבי אלעזר דלא קים לן כוותיה:", + "ואם תאמר הרי קושיא זו עצמה תסוב נמי על הרמב\"ן ז\"ל עצמו, דהיאך כתב בסוף ספר המצות הנ\"ל, דהלכה כת\"ק דמכילתא דהך תשמרו לאו נוסף הוא על עשה דסדר הנחת כלים במקדש, הרי סתמא דש\"ס יומא הנ\"ל דלא כוותיה אלא השמר דעשה עשה כרבי מאיר דמכילתא, והוי ליה למימר דהלכה כרבי מאיר דמכילתא:", + "ויש לומר דסבירא ליה להרמב\"ן ז\"ל דהך דיומא הנ\"ל השמר דלאו לאו השמר דעשה עשה לא הוי כלל נגד הת\"ק דמכילתא, דפירושא דסתמא דש\"ס הנ\"ל הכי הוא השמר דלאו, כלומר השמר שההכרח לפרשו השמר שלא תעשה כך, הוי לאו. השמר דעשה, כלומר השמר שההכרח לפרשו השמר ועשה כך, הוי עשה. ושפיר לת\"ק דקאי אושמת את השלחן וגו' וההכרח לפרשו תשמרו שלא תשנו את הסדר, הוי לאו. וכמו שכתבו התוס' במס' עירובין (צו. ד\"ה השמר) להשוות סתמא דסוגיא דהתם דקאמר השמר דעשה עשה עם דעתיה דרבי יוחנן במס' מנחות הנ\"ל דקאמר השמר דעשה נמי לאו הוא, וז\"ל, ואפילו רבי יוחנן דאמר בהקומץ רבה השמר דעשה נמי לאו הוא ולהכי המניח תפילין אחר שקיעת החמה עובר בלאו, מודה הוא שאם לא הניח ביום שאינו לוקה, דלענין הנחת היום השמר דעשה עשה הוא כמו לענין עשיית הפסח דאמר הכא דהוי עשה משום דהוי קום ועשה, ודוקא לענין הנחת תפילין בלילה קאמר רבי יוחנן דלאו הוא דהוי כמו השמר בנגע הצרעת דחשיב ליה לאו כו', משום דפירושו לאו הוא השמר שלא תקוץ ע\"כ יעו\"ש. וכמו כן שפיר יש להשוות סתמא דסוגיא דש\"ס עם דעת ת\"ק דמכילתא כנ\"ל, ושפיר כתב הרמב\"ן ז\"ל בסוף ספר המצוות דההלכה הוא כת\"ק דמכילתא. אבל על רש\"י ז\"ל דפי' כדעת רבי אלעזר דמכילתא לעשות כל מצות עשה מצות לא תעשה הוי קשיא ליה להרמב\"ן ז\"ל, דהא ודאי סוגיות סתמא דהש\"ס הוא דלא כוותיה ולמה תפס פירושו אליביה:", + "אכן דעת רש\"י ז\"ל נראה דסבירא ליה דרבי יוחנן מילתא פסיקא קאמר, דאפילו השמר דעשה נמי לאו הוא באין הפרש כלל ואפילו בקום ועשה נמי לאו הוא, וכן פירש\"י ז\"ל בפ' ראה (פי\"ג) תשמרו לעשות ליתן לא תעשה על עשה האמורים בפרשה, שכל השמר לשון לא תעשה הוא אלא שאין לוקין על השמר של עשה ע\"כ. והיינו כרבי אלעזר דמכילתא, וכוונתו ליישב בזה מה שהקשה הרמב\"ן ז\"ל יהיו לוקין על כל מצות עשה ומתרץ זאת רש\"י ז\"ל דעל השמר דעשה אע\"ג דלאו הוא, מ\"מ לכולי עלמא אין לוקין עליו, וסבירא ליה לרש\"י ז\"ל דסתמא דש\"ס יומא הנ\"ל דקא משני א\"כ השמר דעשה עשה השמר דלאו לאו היינו משום דקאי התם לתרוצי מלתא, דריש לקיש סתם בר פלוגתיה דרבי יוחנן וכרבי אלעזר דמס' מנחות הנ\"ל סבירא ליה דקאמר השמר דעשה עשה, ואנן כרבי יוחנן קי\"ל דהשמר דעשה נמי לאו הוא דכר' יוחנן קי\"ל לגבי ריש לקיש:", + "ובאמת יש ראיה ברורה לשיטת רש\"י ז\"ל דאפילו השמר דעשה ובקום ועשה נמי לאו הוא, מסוגיא דמס' ר\"ה (ו.) תנו רבנן מוצא שפתיך זו מצות עשה תשמור זו מצות לא תעשה כו' יעו\"ש, מבואר דאע\"ג דתשמור קאי על מוצא שפתיך, והרי הוא השמר דעשה ובקום ועשה להביא נדרו ואפילו הכי הוי לא תעשה:", + "שוב מצאתי להרב הספרדי מוהר\"י נגאר ז\"ל בספרו שבות יהודה על המכילתא (שם) שהעיר מסוגיא זו על שיטת הרמב\"ן ז\"ל ותירוצו דחוק מאד, שכתב דתשמור דקאי על מוצא שפתיך יש לפרשו בשב ואל תעשה כגון שנדר שלא לאכול מצה ונדרים חלין על דבר מצוה וזהו תשמור מלאכול מצה יעו\"ש. והדברים מתמיהים דכל הסוגיא מוכחת התם דתשמור קאי על הבאת קרבן נדרו למקדש והיינו בקום ועשה ומכל מקום לאו הוא. ויותר היה נכון לומר כמו שכתבו התוס' במס' ר\"ה (שם ד\"ה תשמור) דהוי השמר דלאו דקאי על בל תאחר יעו\"ש. מיהו גם תירוצם ז\"ל אינו מורווח כל כך דבפשיטות קאי על מוצא שפתיך:", + "ובעניי נראה ליישב שיטת הרמב\"ן ז\"ל דודאי שיטתו הוא כמו שביארנו דלא אמרינן אפילו השמר דעשה נמי לאו הוא, אלא היכא דפירושו השמר שלא תעשה כך כנ\"ל, אבל היכא דמתפרש השמר ועשה כך עשה הוא כמו שביארו התוס' במס' עירובין הנ\"ל, אבל שאני תשמור דגבי קרבנות דעבירת עשה שלהם בשב ואל תעשה הוא נחשב כמו שעובר בקום ועשה:", + "דהנה בענין מצות עשה ומצות לא תעשה. בקיומם, קיום מצות עשה גדול מקיום מצות לא תעשה שהרי עשה דוחה לא תעשה. ובעבירתם, חמור יותר כשעובר על מצות לא תעשה מכשעובר על מצות עשה, דעונש עבירת מצות לא תעשה גדול מעונש עבירת מצות עשה, ועל עבירת מצות עשה כשעשה תשובה אינו זז משם ומוחלין לו מיד, מה שאין כן בעבירת מצות לא תעשה דצריך תשובה ויוה\"כ כדאיתא במס' יומא:", + "וביאר אאמו\"ר הגאון הקדוש זצוקללה\"ה דודאי אם היו עניני המצות נוגעין לו ית' לא היה שייך לחלק בין מצות עשה למצות לא תעשה, ובין קיומם לעבירתם, אכן באמת מצדו ית' אינו צריך ואינו מתפעל ח\"ו ממעשינו, וכדכתיב אם תצדק וגו', וכמו שאמרו רז\"ל וכי מה איכפת ליה להקב\"ה לשוחט מן הצואר ואוכל או שוחט מן העורף ואוכל כו', ולא ניתנו המצות אלא מצדנו לטובתנו לצרף אותנו במצות:", + "וכיון שעניני המצות הוא מצד האדם, לכן יש חילוק בין מצות עשה למצות לא תעשה בקיומם ובעבירתם. שבקיומם כשמקיים מצות הש\"י בשב ואל תעשה אינו גדול כל כך כמו שמקיים מצות השי\"ת במעשה. שבמעשה ופעולה מצרף ומכריח את עצמו להתבטל לרצונו ית', יותר ממה שמצרף ומכריח את עצמו במה שמקיים מצות השי\"ת בשב ואל תעשה, ולכן שכר מצות עשה גדול יותר ועשה דוחה לא תעשה:", + "אבל בעבירתם. העובר על מצות לא תעשה עבר עבירה יותר גדולה לפי שעובר על מצות הש\"י במעשה בפועל, אבל העובר על מצות עשה אינו עובר במעשה אלא בשב ואל תעשה, ולכן העונש חמור בעובר על לא תעשה מבעובר על עשה:", + "ומזה נמצא כמה מצות עשה שנאמר בהם ג\"כ לא תעשה וכמה מצות לא תעשה שנאמר בהם ג\"כ עשה. כגון מצות צדקה ששורשה מצות עשה העבט תעביטנו די מחסורו. ומצאנו בה שני לאוין לא תעלים עינך ולא תקפוץ את ידך. וכן קרבנות ששורשם מצות עשה, ובאת שמה והבאתם שמה או מוצא שפתיך, ונתרבו בהו לאוין בל יחל ותשמור, ואיך שייך בזה לאו הרי אינו עושה כלום בפועל. וכגון שבת ששורשו הוא בלא תעשה, לא תעשה כל מלאכה, ונאמר בו תשבות למצות עשה. והרי אין בקיומו שום מעשה בפועל, אלא מניעה בשב ואל תעשה כל הל\"ט מלאכות:", + "אמנם הדבר נכון כפי מה שנתבאר, דעניני כל המצות הם רק מצדנו לטובתנו לצרף אותנו להיות נמשך ולהתבטל לרצונו ית', ולזה שפיר שיש שמקיים רצון הש\"י בשב ואל תעשה והוא נחשב כמקיים מצוה במעשה ובפועל ממש. ויש שעובר על מצוה בשב ואל תעשה ונחשב כאלו עובר על מצוה במעשה (עיין מי השלוח ח\"א קהלת (ז) ד\"ה טוב):", + "שעיקר הוא שיקיים האדם מצות הש\"י שיצרף ויכריח את גופו ונפשו נגד טבע יסודו שמגביר עצמו נגד יצרו. ולכן איתא במסכת (קדושין לט:) ישב ולא עבר עבירה מעלין עליו כאלו עשה מצוה ומסיים הני מילי שנזדמן לו דבר עבירה וניצול מידה יעו\"ש:", + "והיינו שכשהסכים בגופו לעבור עבירה ובידו לעשות ולהפיק זממו, שהרי הדבר עבירה לפניו שוב לא הוי מחוסר מעשה, מאחר שכבר הוקבע והסכים בגופו לעשות וכל מה שהאדם עושה ברצון אינו חשוב כעושה מעשה כלל, כדאיתא במס' בכורות (יט. ושם) אהא דתנן עז בת שנתה ודאי לכהן מכאן ואילך ספק ופריך אמאי ספק הלך אחר רוב בהמות ורוב בהמות מתעברות ויולדות בתוך שנתן נינהו והא ודאי מילד אוליד, לימא רבי ישמעאל כרבי מאיר ס\"ל דחייש למיעוט, ומשני (שם כ.) אפילו תימא רבנן כי אזלי רבנן בתר רובא, וברובא דלא תלי במעשה, אבל רובא דתלי במעשה לא. וכתבו התוס' (שם ד\"ה רבינא) תימא דלא משני הכי בריש פרק בתרא דיבמות (קיט ושם) אמתניתין דלא תנשא ולא תתייבם עד שתדע שמא מעוברת היא צרתה, וי\"ל דתשמיש דאדם לא חשיב תלי במעשה כמו תשמיש דבהמה יעו\"ש, והיינו מפני שהאדם העושה ברצונו באין מונע לא חשיב מעשה ורק בבהמה שלפעמים צריך להרביע, וכן מבואר מדקדוק לשון רש\"י ז\"ל (שם) הרי שמה שהאדם עושה ברצון והוא בידו לא חשיב מעשה. ואדרבה קיום הלא תעשה והשביתה בזה מה שמתגבר על יצרו ומכריח עצמו נגד הסכמת רצון גופו חשיב מעשה, ונחשב שקיים מצות הש\"י בקום ועשה:", + "ולזה שפיר שייך במצות לא תעשה שיקיים בה מצות עשה ג\"כ כנ\"ל, דמצינו בשבת שיש בה מצות עשה דתשבות ואף שכל מצות שבת הוא בלא תעשה, והוא שאחר שקיים כל הלא תעשה בשב ואל תעשה, ושבת מכל הל\"ט מלאכות, וצמצם עצמו מהרגילו שהורגל בכל ימי החול בעשיית מלאכה, מכלל השביתה וקיום המצות לא תעשות נעשה מצות עשה, שבזה עצמו נחשב שקיים מצות הש\"י בקום ועשה. וכדאמרן ישב ולא עשה עבירה מעלין עליו כאלו עשה מצוה, ובשבת ג\"כ ההרגל בכל המלאכות בימי החול ובשבת מצמצם עצמו מכולן, הוי כאלו נזדמן לו דבר עבירה וניצול ממנה ושפיר שייך מצות עשה דתשבות:", + "וכן שייך במצות עשה עבירת מצות לא תעשה כנ\"ל בצדקה, אף ששורש מצותה הוא מצות עשה ויש בה שני לאוין, מפני שישראל בשורשם הם רחמנים גומלי חסדים, והמצות עשה של צדקה הוא קבוע בשורשם, ולכן כשרואה עני ומעלים עיניו וקופץ ידו נחשב שעובר בקום ועשה, כיון שכל נפש מישראל הוא מרחם בשורשו, ולהכי כשעושה רצון יצרו המתגבר עליו נגד טבע יסודו, הרי הוא כעובר על המצוה במעשה:", + "וכן מצות קרבנות שורש המצוה הוא מצות עשה ובאת שמה והבאתם שמה, ויש בה לא תעשה דבל תאחר או תשמור, והוא ג\"כ כנ\"ל. לפי שידוע שנפש ישראל חפץ בהבאת קרבן נדרו ונדבתו, וכדאיתא במס' ערכין (כא.) ובכמה דוכתי יקריב אותו מלמד שכופין אותו, יכול בעל כרחו ת\"ל לרצונו, הא כיצד כופין אותו עד שיאמר רוצה אני, וביארו ז\"ל דהוא לפי שנפש ישראל בשורשו רוצה לקיים הבאת קרבנו, ורק שיצרו מתגבר עליו נגד טבע יסודו, וכיון שכופין אותו ומסירין הגברת יצרו, ממילא נשאר עומד על רצון שורש נפשו וקרינן ביה לרצונו יעו\"ש, ולהכי נמי שייך בזה מצות לא תעשה שעבירתו בשב ואל תעשה הוי כעובר בקום ועשה, כיון שעבירתו הוא נגד רצון טבע יסודו, אלא לפי שבקרבנות כתיב ובאת שמה והבאתם שמה, הרי שאין חיוב הבאתו מתחיל מיד, ולהיות נחשב כעובר בקום ועשה, אינו אלא משהתחיל חיוב הבאתו ונקבע בלבו חיוב חוב הבאת קרבנו, שאז כשמונע ואינו מביא נחשב שעובר בקום ועשה, לזה נחלקו חז\"ל אימת נקבע בנפשו חיוב חוב הבאתו שיחשב בעבירתו בשב ואל תעשה כעובר בקום ועשה, ולמר בשני רגלים נקבע בנפשו חיוב חוב הבאת קרבנו, ונעשה מהעשה לא תעשה ליחשב שעובר בקום ועשה, ולמר בשלשה רגלים ולמר בשלשה רגלים כסדרן ולמר חג הסוכות גורם, וכלהו דייקי לה התם במס' ר\"ה (ד:) מקראי יעו\"ש:", + "ובאמת אינו מובן היכי מצי למידק מקרא, הא בהאי קרא דבל תאחר ובקרא דתשמור נכללו צדקה וקרבנות לעבור עליהם בלא תעשה, כדאמרינן (שם ה:) ה' אלהיך אלו צדקות ומעשרות כו' ואמרינן נמי (שם ו:) בפיך זו צדקה יעו\"ש, ובצדקה הרי מחייב עלה לאלתר מיד כשנדר או נדב כדאמרינן (שם) אמר רבא וצדקה מחייב עלה לאלתר מאי טעמא דהא קיימי עניים יעו\"ש. א\"כ צריך להיות חד דינא לכלהו, וכיון דילפת מקראי דקרא דבל תאחר ודתשמור לא קעבר בקרבנות אלא אחר רגל אחד או שני רגלים לכל מר כדאית ליה, ממילא לא קאי הך קרא אצדקות נמי אחר רגל אחד דוקא או שני רגלים, דאטו סכינא חריפי קא מפסקי לקרא. והתוס' ז\"ל (שם ד. ד\"ה צדקות) אברייתא דקתני התם חייבי הדמים כו' ושלמים צדקות ומעשרות כו' כיון שעברו עליהם שלשה רגלים עובר בבל תאחר כו' יעו\"ש, הרגישו וכתבו וז\"ל, והא דאמר רבא לקמן וצדקה מחייב עלה לאלתר, הני מילי דקיימי עניים אבל לא מחייב להדורי בתרייהו כל זמן שלא עברו שלשה רגלים כו' יעו\"ש, ולדבריהם ז\"ל שפיר קאי קרא אצדקות היכא דלא קיימי עניים דחד דינא אית ליה עם קרבנות דלא מחייב למיטרח בהו לקיומינהו לאלתר אלא עד שיעבור עליהן שלש רגלים לכל מר כדאית ליה:", + "אבל כבר תמה בזה הרשב\"א ז\"ל בחידושיו (שם) טובא, חדא דאם איתא כי קאמר רחמנא דלא עבר בקרבנות עד שיעברו עליו שלש רגלים, היינו משום דלא אטרח עליה עד שלש רגלים, וכיון שכן, אלו איתיה בירושלים ואפרשה לקמן יעבור עליה לאלתר דהא קאי מקדש והא קיימי כהנים וקיימי בהמה. והא לא אשכחן, ומאי שנא דנקט רבא מילתיה טפי גבי צדקה לחלק בין קיימי ללא קיימי, הוי ליה למינקט נמי גבי קרבנות לחלוקי בהכי. ועוד מאי קא משני בהא דפריך אמילתא דרבא פשיטא מהו דתימא כיון דבעניינא דקרבנות כתיבה עד דעברו עליה ג' רגלים כקרבנות קמ\"ל התם הוא דתלינהו רחמנא ברגלים אבל הכא דלא דהא שכיחי עניים יעו\"ש, ומאי תי' הוא זה, הא קרבנות נמי דכוותיה בדקאי קמיה ירושלים וקיימי כהנים וקאי מקדש וקיימי בהמה מחייב לאלתר והדר קשיא פשיטא. ועוד דכיון דחייבו בעשה ברגל אחד מובאת שמה והבאתם שמה, ממילא ליקום בבל תאחר וכר\"מ דהא חייב להביאו, וכיון שהוא מחויב בכך ובא לירושלים יעבור דהא קאי מקדש וכהנים. ועוד דכל שלשה רגלים ליחייב בבל תאחר, ואמאי בעי רבי שמעון כסדרן ואי משום טרחא הא עבר שלש רגלים ומאי טעמא עבר חד בג' ואידך בד' ואידך בה'. אלא שהוא גזירת הכתוב בלאו דבל תאחר מה לי קרבנות ומה לי צדקה. ועוד דאם איתא דצדקה קעבר עלה לאלתר בבל תאחר, א\"כ קרא לצדדין כתיב, ואם תמצא לומר קרא בדליכא עניים א\"כ לא הוי ליה למימר וצדקה מיחייב עלה לאלתר, דהא קיימי עניים דמשמע דלעולם מסתמא עבר עלה לאלתר, אלא כיון דקרא נסיב לה בדליכא עניים ובהכין משתעי, הכין הוי ליה לרבא למימר וצדקה אי קיימי עניים מיחייבי עליה לאלתר. ועוד דאקשינן עליה דרבא פשיטא ומאי פשיטותא אדרבה צריכה רבה דמסתמא כיון דלא חייבה התורה אלא בג' רגלים כסדרן הוה אמינא דגזירת הכתוב הוא בין קיימי עניים בין לא קיימי:", + "והרשב\"א ז\"ל מסיק וז\"ל אלא מסתברא לי דלעולם שלש רגלים בבל תאחר גזירת הכתוב הוא ועד שעברו עליו אינו עובר ואפילו קיימי עניים וקאי מקדש וקיימי כהנים והיינו ברייתא, ודרבא לחייבו בעשה דמוצא שפתיך וכדדרשינן מוצא שפתיך זו מצות עשה ע\"כ:", + "אכן מלבד מה דקשיא לפירושו ז\"ל, הא דאמרינן עלה מהו דתימא כיון דבענינא דקרבנות כתיבא עד דעברו עליה שלש רגלים כקרבנות קמ\"ל כו', ואי מיחייב עלה לאלתר בעשה קאמר, לא הוי ליה למימר עד דעברו עלי' שלש רגלים כקרבנות, אלא עד דעבר עלי' רגל אחד כקרבנות, דהא קרבנות ברגל אחד עבר בעשה מובאת שמה והבאתם שמה, וכמו שנדחק בזה הרשב\"א ז\"ל גופי' יעו\"ש. מלבד זה הרי התוס' ז\"ל גופייהו (שם) הרגישו בזה לפרש כפי' הרשב\"א ז\"ל ודחו בטוב, וז\"ל ואין לפרש דהא דקאמר עובר לאלתר היינו עשה, כדאשכחן באחריני דברגל אחד עובר בעשה, דא\"כ הוי ליה למימר עד דעבר עלי' רגל אחד כקרבן ע\"כ, כלומר דלא הוי ליה למימר מיחייב עלי' לאלתר, אלא וצדקה מיחייב עלי' ברגל אחד. אלא דהרשב\"א ז\"ל נשמר מקושיא זו, ומפרש דבקושטא מיחייב עלי' לאלתר בעשה קאמר, ולאלתר ממש, דעשה דמוצא שפתיך הוא, ובקרבנות דלא מחייב בעשה עד דעבר עליו רגל אחד מובאת שמה והבאתם שמה היא, ואולי הבין הרשב\"א ז\"ל בלשון התוס' ג\"כ כך, דהא שכתבו ואין לפרש דהא דקאמר עובר לאלתר היינו עשה כדאשכחן באחריני דברגל אחד עובר בעשה, כלומר וכמו דאחריני איכא עשה אחר רגל אחד מובאת שמה וגו', כן נמי בצדקות איכא עשה לאלתר ממוצא שפתיך, ועל זה כתבו לדחות, דא\"כ הוי ליה למימר עד דעבר עלי' רגל אחד כקרבן, כלומר הא דקאמר לתרוצי קושית פשיטא מהו דתימא כיון דבענינא דקרבנות כתיבא עד דעברו עלי' שלש רגלים כקרבנות, הוי ליה למימר עד דעבר עלי' רגל אחד כקרבן, וכמו שנדחק הרשב\"א לתרץ קושיא זו לפי שיטתו, מיהו יהיה איך שיהיה עיקר פירושו ז\"ל אינו מובן, דהא גם לפירושו ז\"ל קשיא הא מוצא שפתיך זו מצות עשה אקרבנות ואצדקה קאי, וכיון דקרבנות לא עבר בעשה עד אחר רגל אחד, צדקות נמי לא לחייב עלה עד שיעבור רגל אחד, דהא חד קרא לתרווייהו כתיב מה לי צדקות מה לי קרבנות, וכמעט כל מה שהקשה הרשב\"א ז\"ל עצמו לפי' התוס' תקשה נמי לפירושו ז\"ל:", + "אכן לפי מה שנתבאר בטעמא,דלא תעשה במקום עשה ואף שאינו עובר בקום ועשה חשוב דעבר בקום ועשה, דהיינו במקום שכבר הוקבע העשה בלבו והסכמת גופו ורצונו בשלימות הוא לקיימה, אז כשמתגבר עליו יצרו נגד שורש יסוד טבעו נחשב שעבר בקום ועשה ונעשה מהעשה לא תעשה, סלקא הך שמעתתא שפיר, דודאי הא דאמר רבא וצדקה מיחייב עליה לאלתר מאי טעמא הא קיימי עניים מיחייב בבל תאחר קאמר, ולעולם מסתמא עבר עלה בבל תאחר, מדלא קאמר וצדקה אי קיימי עניים מיחייב עליה לאלתר אלא קאמר וצדקה מיחייב עליה לאלתר משמע מילתא פסיקתא קאמר, דתמיד מיחייבי עלה לאלתר, לא שנא קיימי עניים במקומו, לא שנא לא קיימי עניים במקומו, והא דקאמר מאי טעמא הא קיימי עניים, קיימי בעלמא קאמר כלומר שכיחי עניים, וכדקאמר אבל הכא לא דהא שכיחי עניים. וכן גבי קרבנות לא שנא נדר ונדב חוץ לירושלים, לא שנא נדר ונדב בירושלים דקאי מקדש וקיימי כהנים וקיימי בהמה. תמיד אינו עובר בבל תאחר, אלא עד שיעבור עליו רגל אחד או שנים או שלשה או שלשה כסדרן לכל מר כדאית ליה:", + "והיינו דודאי קרא דבל תאחר ותשמור אכלהו קאי אצדקות וקרבנות כו', למוקמינהו בלא תעשה כשכבר הוסכם גופו ורצונו בשלימות והוקבע בלבו לקיים, יהיה נחשב עבירתו אז עליהם בשב ואל תעשה כעובר בקום ועשה, כיון שעובר נגד שורש יסוד טבעו כנ\"ל, וממילא מסברא הא כדאיתא והא כדאיתא. צדקות כיון דשכיחי עניים ובשורש נפש ישראל הוא מלא רחמים לגמול חסד עם עניים מתחיל חיובו מיד, וכשעובר נחשב שעבר בקום ועשה והוי שעבר על מצות לא תעשה. ובקרבנות כיון שאין חיובו מתחיל מיד, כדכתיב ובאת שמה והבאתם שמה פליגי בסברא אימת נקבע בלב ונפש האדם חיוב חוב הבאת קרבנו, מי יליף לה קרא דברגל ראשון נקבע בלבו חיוב חוב הבאת קרבנו, וממילא לא מתחיל הלא תעשה וכשעובר הוי כאלו עבר בקום ועשה, ומר יליף לה מקרא דבשני רגלים נקבע בלבו החיוב של חוב הבאת קרבנו וכן כלהו, אבל עיקרא דמילתא בסברא פליגי אימת נקבע בלבו החיוב להיות נחשב עבירתו בשב ואל תעשה כאלו עבר בקום ועשה:", + "ואי קשיא דינא וקראי מיתרצי ברייתא, אכתי לא מתרצי דכייל צדקות בהדי אינך, וקתני חייבי הדמים כו' שלמים צדקות ומעשרות כו' כיון שעברו עליהם שלשה רגלים כו', והרי כפי מה שנתבאר בצדקות תמיד עובר לאלתר, הא כבר ביאר הר\"ן ז\"ל בהלכות (שם), וז\"ל וברייתא הכי קתני דחייבי הדמים כו' וצדקות ומעשרות וכל אותן השנויין בברייתא כיון שעברו עליהן ג' רגלים עובר בבל תאחר, ותרתי קמ\"ל חדא דבכל הני קאי עלייהו בבל תאחר דאכולהו אזהר רחמנא, ואשמועינן תו דליכא חד מינייהו שלא יעבור עליו בבל תאחר, כיון שעברו עליו שלש רגלים, אבל איפכא לא קאמר שלא יעבור על שום אחד מהם בבל תאחר עד ג' רגלים, דהא צדקות קא עבר עלייהו לאלתר, אלא משום דצדקות נמי קושטא דמילתא הוא דאע\"ג דקעבר עלייהו לאלתר קעבר עלייהו נמי לאחר שעברו עליהן שלש רגלים, דהא בכל יומא ויומא קאי עלייהו בבל תאחר ולא אידחי להו, להכי כללינהו בהדי אינך וקאמר דאחר שעברו עליהן שלש רגלים ליכא חד מינייהו שלא יעבור עליהן בבל תאחר יעו\"ש. וכן ביאר אחריו בטורי אבן ז\"ל אלא דאינהו מחלקי בין מידי דתלי במקדש למידי דלא תלי במקדש ובלא שום סברא כלל, והא ודאי תמוה כיון דחד קרא אזהר אכולהו, ודאי צריך להיות כולן שוין, וכיון דגלי קרא בחד מינייהו במילי דתלי במקדש דברגלים תליא מילתא, אית לן למילף דכולהו נמי ברגלים תליא מילתא ולמוקמא קרא דאזהר אכולהו בחדא מחתא. אבל לפי מה שביארנו אתי שפיר, דודאי קרא אכולהו בחדא מחתא קא אזהר, דכולהו בעת שנקבע ונשרש העשה בשורש נפשו של האדם קאי בלא תעשה, דמאז עבירתו בשב ואל תעשה נחשב כעובר בקום ועשה. אבל זמן כל אחד ואחד מתי נקבע ונשרש העשה בשורש נפש האדם שיהיה עבירתו בשב ואל תעשה נחשב כעובר בקום ועשה שיהיה שייך בזה מצות לא תעשה, זהו דבר המסור בסברא, ואין זמנו של זה כזמנו של זה כמו שנתבאר בעזהש\"י:", + "וזה הוא סברת היש מפרשים שבספר החינוך (מצוה ש\"נ תקע\"ה) דמחלקי בין דבר שהוא עצמו התחייב בו ובידו לקיים, כגון צדקה מיחייב לאלתר, אבל דבר שחייבתו התורה כגון לקט שכחה ופאה או שאין בידו לקיים מיד, כגון קרבנות שהרי צריך מקדש וצריך כהן שיקריב תלוי ברגלים יעו\"ש, ונראה דסברתם לחלק בהכי הוא כנ\"ל, דדבר שהאדם עצמו מתחייב בו ובידו לקיים נקבע חיוב העשה ונשרש בשורש נפשו מיד, ותיכף שייך בזה לא תעשה שעבירתו בשב ואל תעשה נחשב שעבר בקום ועשה, אבל בחיוב שחייבתו תורה או אפילו שהתחייב עצמו אבל אינו בידו, לא נקבע העשה תיכף בשורש נפשו ותלוי ברגלים, ופליגי מתי נקבע שיחשב עבירתו בקום ועשה כל מר כדאית ליה:", + "ומעתה מיושב היטב שיטת הרמב\"ן ז\"ל, דאע\"ג דשיטתו הוא להלכה כת\"ק דמכילתא דהשמר דעשה לא הוי לאו אלא היכא דמיתפרש השמר שלא תעשה כך, כגון תשמרו בסדר הנחת הכלים במקדש שלא תניחם בסדר אחר, דכשעובר הוא עובר בקום ועשה, אבל היכא דלא מיתפרש אלא השמר ועשה כך דבעבירתו אינו עובר אלא בשב ואל תעשה, לא הוי אלא עשה, מ\"מ שפיר קאמרינן על כל הני דנכללו בעשה דמוצא שפתיך דתשמור זו מצות לא תעשה, אע\"ג דלא מיתפרש אלא תשמור ותקיים להביא קרבנותיך, וכן אינך כלהו, דשאני הכא דעבירתם בשב ואל תעשה נחשב קום ועשה, ושייך בהו מצות לא תעשה על מניעת עשייתם, ושפיר מיתפרש תשמור שלא תמנע מלעשותם, דמניעת עשייתם מעשה הוא חשוב וכדגלי בהו קרא בל תאחר. ואפשר להעמיס כן בלשון התוס' במס' ר\"ה (ו. ד\"ה תשמור) שכתבו אבל תשמור דהכא קאי אלא תאחר דלעיל מינה שישמור שלא יאחר, וכבר הבאתי דבריהם ז\"ל, ותמהתי דפשטיה דקרא משמעותיה דקאי על מוצא שפתיך, ואפשר דכוונתם ז\"ל ג\"כ כמו שכתבנו, דכיון דגלי בהו קרא דשייך בהו לאו דכתיב לא תאחר, והיינו כמו שנתבאר דאחר שנקבע ונשרש העשה בשורש נפש האדם נעשה מזה לא תעשה, ועבירתו בשב ואל תעשה נחשב שעבר בקום ועשה, שפיר מיתפרש נמי תשמור דקאי על מוצא שפתיך בלא תעשה, דמניעת עשייתם מעשה הוא חשוב:", + "ואדאתאן עלה בנידוננו במה שאין מטילין תכלת בהציצית, לא מיבעיא לדעת רש\"י ז\"ל דפסק להלכה כרבי אלעזר דמכילתא דובכל אשר אמרתי אליכם תשמרו לעשות כל מצות עשה שבתורה לא תעשה, פשיטא דיש במניעת התכלת איסור לא תעשה, וכפשטות לישנא דרבי יוחנן במס' מנחות (לו:) דאפילו השמר דעשה נמי לאו הוא, פשיטא דיש במניעת התכלת איסור לא תעשה. אלא אפילו לשיטת הרמב\"ן ז\"ל דלא פסק כרבי אלעזר דמכילתא אלא כת\"ק דמכילתא, ומפרש הא דרבי יוחנן דהשמר דעשה נמי לאו הוא, אינו אלא היכא דמיתפרש השמר שלא תעשה כך כמו שנתבאר, ולהכי לא קאי תשמרו על כל מצות עשה שבתורה לעשותן בלא תעשה, אלא על סדר הנחת הכלים במקדש, דמיתפרש שפיר תשמרו שלא תשנו את הסדר, אבל על כרחך לאו דוקא על מצות עשה של סדר הנחת הכלים במקדש דוקא קאי לעשותן בלא תעשה, דאטו סדר הנחת הכלים במקדש כתיב בההוא פרשה או מקמי הכי, דנימא דעלה דוקא קאי, הא מצות סדר הנחת הכלים במקדש בתר הכי טובא כתיבא. אלא על כרחך על מצות סדר הנחת הכלים במקדש וכיוצא בה, קאמר כל דמיתפרש עלייהו תשמרו שלא תעשה כך, וא\"כ שפיר על מצות ציצית לבן ותכלת נמי קאי תשמרו לעשותן בלא תעשה:", + "והכי קאמר תשמרו שלא תשנו סדר המצוה לבן בלא תכלת או תכלת בלא לבן, דאע\"ג דמניעת ההטלה הוא שב ואל תעשה, מ\"מ כיון שנגמר ונקבע והוסכם בדעת האדם לקיים והתחיל בה להטיל לבן או תכלת, שוב הוי המניעה מלגמור המצוה בשלימות כקום ועשה, ושייך בזה מצות לא תעשה, וכהאי דתשמור זו מצות לא תעשה דגבי צדקה וקרבנות, כמו שנתבאר באופן דגם לשיטת הרמב\"ן ז\"ל כשלובש טלית בת ארבע כנפות בלא תכלת, איכא עליו איסור לאו דובכל אשר אמרתי אליכם תשמרו כמו לדעת רש\"י ז\"ל. הנה נתבאר לאו אחד שיש במחוסר תכלת במצות ציצית:", + "ולאו השני מקרא מלא הכתוב בתורה (דברים ד׳:ב׳) לא תוסיפו על הדבר אשר אנכי מצוה אתכם ולא תגרעו ממנו וגו' ונשנה (שם יג) לא תוסיף עליו ולא תגרע ממנו, ופירש\"י ז\"ל כגון חמשה פרשיות בתפילין חמשה מינים בלולב וחמש ציציות ארבע ברכות בברכת כהנים וכן לא תגרעו יעו\"ש, וא\"כ בחסרון התכלת בציצית הרי הוא עובר בבל תגרע לכולי עלמא, לא מיבעיא לדעת הרשב\"א ז\"ל בחידושיו למס' ר\"ה (טז. ושם) דכל מצות עשה כשאינו מקיימה עובר בבל תגרע יעו\"ש, אלא אפילו לדעת הטורי אבן (שם ובאבני מלואים שם כח.) דהך לאו ליכא אלא במתחיל המצוה ואינו גומרה בדבר שאינו מעכב כגון מתן ארבע שנתנו במתנה אחת יעו\"ש, הרי בכאן כהאי גוונא ממש הוא שהתחיל במצות ציצית ועשה הלבן ולא גמרה בתכלת שאינו מעכב, למאי דקי\"ל אין מעכבין זה את זה, ואם כן לכולי עלמא עובר בזה בלאו דבל תגרע:", + "אלא דבזמן דליכא תכלת, לא קשיא היאך לובשין טלית בת ד' כנפות ומטילין בו לבן, הא עובר על בל תגרע. וכמו שהעיר בזה הגאון האבד\"ק בריסק שיחי' בספרו בית הלוי (ח\"א סימן מב) ותירץ משום דעשה דוחה לא תעשה יעו\"ש, ובאמת בעניי יש לפקפק בתירוצו, דעשה דוחה לא תעשה היינו בעשה דרמיא עליה כגון מילה בצרעת אבל ציצית לאו עשה דרמיא עליה הוא ללבוש טלית בת ארבע כנפות, אלא אי לובש חייב בציצית, וא\"כ לא לילבש ולא ליתחייב, כי היכי דלא יבא לידי עבירות בל תגרע. ודמיא קצת להאי דכתובות (מ.) גבי אונס נמצא בה ערות דבר כו' אינו רשאי לקיימה, ופריך ניתי עשה ונדחה לא תעשה, ומשני היכא אמרינן ניתי עשה ונדחה לא תעשה כגון מילה בצרעת דלא אפשר לקיומי לעשה, אבל הכא אי אמרה דלא בעינא מי איתיה לעשה כלל, ופירש\"י השתא נמי מלמדין אותה לומר איני רוצה יעו\"ש, וכל שכן הכא דהעשה לא רמיא עליה אלא תלוי ברצונו אי בעי לביש אי בעי לא לביש דלא דחי, והגם דמדברי התוס' (שם) יש לחלק דהתם מדהכא יעו\"ש, אבל בלאו הכי מצד הסברא נראה דגם בכי האי גוונא לא דחי ללא תעשה, והגם דכל עיקר דעשה דחי לא תעשה מעשה דציצית ילפינן לה דדחיא לא תעשה דכלאים, אכן הרי כבר כתבו התוס' במס' מנחות (מ. ד\"ה כיון) דכלאים ממש הותר אצל ציצית ולאו משום דחייה יעו\"ש. ונתבאר אצלנו במקום אחר ביאור דבריהם, דלפי דכלאים בציצית מסמוכין דרשינן לה לא תלבש שעטנז גדילים תעשה לך הויא ליה שריותא ממש, דמעיקרא לא נאסר כלאים במקום גדילים, ועדיפי מכל עשה דדחי ללא תעשה דהוי רק דחויה ולא הותרה, כיון שאין העשה כתיבא במקום הלאו, וכעין שמחלק רש\"י ז\"ל במסכת ברכות (כ. ד\"ה שב) דעלה דמשני התם דלהכי ליכא למיגמר דכבוד הבריות דוחה לא תעשה שבתורה, מהא דמת מצוה דוחה מצות עשיות פסח, משום דשב ואל תעשה שאני, פירש\"י דממה שהותרה טומאה לכהן ונזיר דלאו שב ואל תעשה הוא ליכא למיגמר, דהתם לאו משום כבוד הבריות הוא דדחי, אלא משום דטומאה לאו על מת מצוה נכתבה יעו\"ש, וכבר תמהו התוס' ז\"ל וכמה מהראשונים דא\"כ כל עשה דדחי לא תעשה, אמאי קרי ליה דחייה, נימא שלא נאסר כלל מעיקרא לגבי העשה, אכן כוונת רש\"י ז\"ל מבוארת לחלק בין שהעשה כתיבא אצל הלא תעשה דהוי כתנאי בהלא תעשה, דלא נאמרה כלל במקום העשה והוי הותרה ולא דחייה, דמעיקרא לא נאסרה כלל במקום העשה, להיכא שאין העשה כתיבא אצל הלא תעשה, דאז הלא תעשה כולל הכל ונאסרה אפילו במקום עשה, רק דאנן ילפינן דעשה אלימא טפי מלא תעשה, ולהכי דחי ללא תעשה, וזה לא הוי הותרה אלא בתורת דחייה. ומצאתי קצת מזה בתשובות חות יאיר (סימן צה), ובחידושינו ביארנו בארוכה דיסור סברת רש\"י ז\"ל בזה הוא מלשון הירושלמי מס' ביצה (פ\"א סוף ה\"ג) יעו\"ש.", + "ולפי זה שפיר כלאים בציצית דהעשה דציצית כתיבא אצל הלא תעשה דכלאים, הוי הותרה ממש ולא בתורת דחייה, ולהכי אפילו בדאפשר לקיים שניהם שרי מדאורייתא ורק אסור מדרבנן, אבל כל עשה שאינה כתיבא אצל הלא תעשה לא הותרה מפורש במקום עשה, שהרי אדרבה הלא תעשה כולל לאסור הכל, ורק דאנן ילפינן מהא דהתירה תורה כלאים בציצית, דאלימא כח עשה טפי מלא תעשה, וממילא העשה דוחה ללא תעשה וזה לא הוי הותרה רק דחייה, וממילא באפשר לקיים שניהם מדאורייתא לא דחי. כללא דמילתא היוצא מביאור כללות דבריהם שבמס' מנחות הנ\"ל, דלא ילפינן מכלאים בציצית, אלא דיפה כח קיום עשה מכח קיום לא תעשה ולהכי דחי לה עשה ללא תעשה, דהעשה דיפה כחה דחיא לה ללא תעשה, אבל לא דהותרה הלא תעשה ממש כמו דהותרה כלאים בציצית, אלא הא כדאיתא והא כדאיתא, כלאים בציצית הותרה ממש ומעיקרא לא נאסרה לגבי ציצית, אבל כל לא תעשה מעיקרא נאסרה אפילו במקום עשה, ורק דאתי העשה ודחיא לה בתורת דחייה. וכיון שכן שפיר לא שייך למילף מכלאים בציצית, ולומר דכמו דעשה דציצית דחי כלאים אע\"ג דעשה דציצית אינה חיובית, ולא רמיא אקרקפתא דגברא אלא אי בעי לביש אי בעי לא לביש, הכי נמי תדחה עשה דציצית לשאר לא תעשה. דזה אינו, דשאני כלאים דעשה דציצית כתיבא בצדה, ומעיקרא לא נאסר כלאים במקום ציצית ושפיר מצי לביש ומביא עצמו לידי חיוב העשה, שהרי אינו דוחה בזה שום איסור, שהרי איסור כלאים לא נאמר במקום ציצית כלל, אבל שאר לא תעשה דבתורת דחייה קאתית עלה דעשה דציצית תדחה לה להלא תעשה, ובתורת דחייה ודאי לא שייך למידחי, אלא עשה חיובית ומוטלת אקרקפתא דגברא, וגם אי אפשר לקיומי העשה בענין אחר, אבל באפשר לקיים שניהם, אי נמי שאין העשה חיובית ורמיה עליה, כגון עשה דציצית דברצונו תליא מילתא, דאי בעי לביש טלית בת חיובא ומביא עליו חיוב העשה, ואי בעי לא לביש וליתא עליו חיוב העשה כלל, ודאי לא דחי ללא תעשה דלא לילבש ולא לדחי:", + "מיהו אין בזה תימא על הגאון אבד\"ק בריסק שיחי', שהרי דעת התוס' עצמן במסכת ברכות (שם) אינו כדעת רש\"י ז\"ל, ולדבריהם ז\"ל דשם גם כלאים בציצית דחייה הוא ולא הותרה יעו\"ש, וגם בביאור דעת רש\"י ז\"ל יש בזה שיטה אחרת בספר תורת האדם לרמב\"ן ז\"ל (דפוס ויניציאה דף מד ע\"ב) יעו\"ש והדברים ארוכים לא עת האסף פה. וגם יש מקום לתירוצו לפי מה שביארנו לעיל (אות לו), דמלבד גוף מצות ציצית מצות עשה חיובית היא בפני עצמה להביא עצמו לידי חיוב מצות ציצית יעו\"ש, אלא דמצד אחר אני קוהה בתירוצו, דהכא עשה ולא תעשה הוא, היינו עשה דתכלת ולא תעשה דבל תגרע, ואין עשה דוחה לא תעשה ועשה, כדאמרינן במס' בבא מציעא (ל.) יעו\"ש ובכמה דוכתי, והעיקר בזה דבזמן דליכא תכלת ליכא משום בל תגרע, דכיון שאינו מכוין לגרוע ולעבור על בל תגרע, ואדרבה הוא מכוין ורוצה לקיים המצוה, אלא משום שאי אפשר לו להשיג התכלת מטיל עכ\"פ לבן, ליכא בזה משום בל תגרע, דכל שעושה לצורך ולא כדי לגרוע לא קאסר רחמנא, וכמו שכתב הרשב\"א ז\"ל בחידושיו למס' ר\"ה (שם) עלה דאמרינן תוקעין ומריעין כשהן יושבין תוקעין ומריעין כשהן עומדין כדי לערבב השטן, וז\"ל הקשו בתוס' והא קעבר משום בל תוסיף, ומסתברא דלא קשיא כלל, דלא אמרו התם דאיכא משום בל תוסיף אלא במה שהוא מוסיף מדעת עצמו כגון כהן שהוסיף ברכה משלו, אי נמי ישן בשמיני בסוכה במתכוין וכיוצא באלו, אבל במה שעמדו חכמים ותקנו לצורך, אין כאן בל תוסיף, דכבר נאמר על פי התורה אשר יורוך, ותדע לך דהא שמיני של סוכה בזמן הזה מצוה של דבריהם ואוכלים וישנים בה למצוה, ואע\"ג דבקיאינן השתא בקביעא דירחיא, וה\"ה לבל תגרע לצורך כגון יו\"ט של ר\"ה שחל להיות בשבת, אע\"ג דאמרה תורה תקעו גזרו שלא לתקוע וכל זה לצור כו' יעו\"ש, מבואר מזה דכל שאינו מכוין לגרוע ועושה לצורך ליכא משום בל תגרע. ונראה דהוא הדין לאו דובכל אשר אמרתי אליכם תשמרו נמי ליכא, כל שאינו מכוין לבטל המצוה ועושה לצורך, וכבר נתבאר במאמרנו (שם) דצורך וכבוד ישראל להטיל עכ\"פ הלבן כשאין לו תכלת:", + "ומנא תימרא דשנו לן לענין בל תגרע בין יש לו לאין לו, דתניא בתוספתא דמס' מנחות (פ\"ה) תפילין של יד ושל ראש מעכבות זו את זו אם אין לו אלא אחת הרי זה יניח, והוינן בה בהך ברייתא טובא, דהא סתמא דמתניתין הוא במסכת מנחות (לח.) תפלה של יד אינה מעכבת את של ראש ושל ראש אינה מעכבת את של יד ולא מצינו בזה פלוגתא כלל, ונהי דאשכחן טובא בש\"ס דקתני סתמא במתניתין ופלוגתא בברייתא, אבל סתמא במתניתין וסתמא להיפך בברייתא הא לא אשכחן, והוי לן לאשכוחי בשום דוכתא דפליגי אמתניתין אלא דקא מפרש לה למתניתין, דהא דקתני מתניתין תפלה של יד אינה מעכבת את של ראש כו', מיירי באין לו, אבל ביש לו מעכבות זו את זו, גם זה תמוה דהא עלה דהך מתניתין דתפלה של יד אינה מעכבת את של ראש כו', אמרינן (שם מד.) אמר רב חסדא לא שנו אלא שיש לו, אבל אין לו מעכבת יעו\"ש, וזה הוא בהפוכא ממש מהך ברייתא, ונהי דסיפא דמילתא דרב חסדא אידחיא לה, ואיהו גופיה כדאמרי ליה אמרת אמר לא אלא מאן דלית ליה תרי מצות חד מצוה נמי לא ליעבד, אבל רישיה דמילתא דרב חסדא דפשיטא ליה דביש לו אין מעכבות זו את זו לא אידחיא, אלא דמתני' בין יש לו בין אין לו מיירי וקאמר דאין מעכבות זו את זו, והכל מהאי טעמא גופיה הוא דשתי מצות נינהו, וכי מאן דאית ליה תרי מצות ולא עביד אלא חדא,נימא דאף אותה מצוה דעביד לא קיים בתמיה והיאך יהיה סברת הברייתא כל כך הפוכה מסברת סוגיות גמרא דילן. ולומר דברייתא אעיקר מילתא דגמרא דילן פליג, דסוגיות גמרא דילן קסבר דשל יד ושל ראש שתי מצות נינהו, ולהכי מוקי למתניתין דבין ביש לו בין באין לו מיירי וקאמר דאין מעכבות זו את זו, וברייתא קסבר דחדא מצוה היא, להכי מעכבות זו את זו מוקי מתניתין דשל יד אינה מעכבת את של ראש כו' באין לו. הוא ג\"כ דבר מתמיה, חדא דודאי לא הוי מישתמיט גמרא בשום דוכתא, לאשמועינן דאיכא תנא דקסבר דתפלה של יד ושל ראש חדא מצוה היא ומעכבות זו את זו, ועוד תמוה דלא מצינו בשום דוכתא במידי דמעכבין זה את זה, לומר דבאין לו אין מעכבין, אדרבה בהא דקתני (שם כז.) ד' מינים שבלולב מעכבין זה את זה, קאמרינן עלה אמר רב חנן בר רבא לא שנו אלא שאין לו אבל יש לו אין מעכבין יעו\"ש, ולא קא מותיב הש\"ס התם עלה אלא על אבל אם יש לו אין מעכבין יעו\"ש, ולא קא מותיב הש\"ס התם עלה אלא על אבל אם יש לו אין מעכבין, אבל ארישיה דמילתא דרב חנן דבאין לו מעכבין לא פקפק הש\"ס מידי:", + "שוב מצאתי למרן הבית יוסף ז\"ל (סוף סימן כו) שכתב וז\"ל, ובהגהת סמ\"ק כתב ודוקא שאין לו אבל יש לו מעכבות, וסיים עלה מרן ז\"ל ואי אפשר לומר דמעכבות לענין שלא יצא ידי חובת אותה שהניח קאמר שאף על פי שביטל המצוה בלא אונס, מכל מקום מצוה דעבד עבד, אלא צריך לומר דמעכבות דקאמר, היינו לומר שאסור לו לבטל שום אחת מהן ע\"כ, אכן כל זה יש לדחוק בלשון הגהות הסמ\"ק, שכתב רק לשון מעכבות ולא כתב מעכבות זו את זו, אבל בלשון הברייתא דקתני מעכבות זו את זו, אי אפשר כלל לדחוק ולפרש כן, דלשון מעכבות זו את זו מבואר ומפורש דמעכב על אותה שהניח קאמר, ובאמת גם בלשון הגהת סמ\"ק פי' מרן ז\"ל דחוק ותמוה, וכי צריכא למימר שמחוייב להניח שניהם ואסור לו לבטל שום אחת מהן, ולמה הוצרך הגהת סמ\"ק לאשמועינן זאת:", + "ועל כן נראה דודאי בהא כולי עלמא לא פליגי כלל, דשל יד ושל ראש שתי מצות נינהו, וכיון דשתי מצות נינהו בין יש לו בין אין לו אין מעכבות זו את זו, וכי הניח של יד ולא הניח של ראש או איפכא, ודאי יצא עכ\"פ ידי אותה מצוה שהניח, וברייתא דקתני מעכבות זו את זו, קודם הנחת שתיהן קאי וקאמר דמעכבות זו את זו, דכשאינו רוצה להניח של יד ורוצה להניח את של ראש, זו השל יד מעכבת עליו שלא יניח ג\"כ השל ראש, דכשלא יניח כלל לא יהיה קאי אלא באיסור עשה, אבל כשיניח אחת ולא יניח השניה יהיה עובר בבל תגרע. דכשלא יניח כלל א\"כ לא התחיל בהמצוה כלל ליכא בל תגרע, וכמו שביאר השאגת אריה ז\"ל בטורי אבן דלשון גרעון אינו נופל אלא היכא שהתחיל בהמצוה ולא גמרה, אלא שהוא ז\"ל באבני מלואים למס' ר\"ה (דף כח ד\"ה הרי), הפריז בזה על המדה לומר דאינו עובר על בל תגרע, אלא בהתחיל ולא גמר בדבר שאינו מעכב יעו\"ש דאיהו גופיה אסיק דבריו בתיובתא מהספרי, אלא אפילו לא גמר בדבר המעכב נמי עובר על בל תגרע, ולא עוד אלא אפילו לא התחיל ממש בגוף המצוה, אלא התחיל בעסק והכנת המצוה, ולא גמר המצוה נמי עובר בבל תגרע, והיינו טעמא דהרשב\"א ז\"ל דהוצרך למיהב טעמא ביו\"ט של ר\"ה שחל להיות בשבת, דגזרו שלא לתקוע דלא עוברין בזה בבל תגרע, משום שהוא לצורך כנ\"ל, והטורי אבן תמה, דהא לא התחיל בהמצוה כלל ומאי בל תגרע איכא, אבל באמת לא קשיא מידי, כי הברכות הם אתחלתא דמצוה, דמצוה אחת הם לזכרון, כדאיתא בשלהי מס' ראש השנה (לד:) כשהוא שומען על סדר ברכות שומען שענין אחד הם, ואף דאיתא (שם) שני עיירות באחת תוקעין ובאחת מברכין ילך למקום שתוקעין ומקשה פשיטא הא דאורייתא והא דרבנן, אבל כבר ביארנו במקומו שבאמת שורש מצות תפלה הוא מדאורייתא, כמו שנמנה במנין המצות, אלא שזמן התפלה הוא דרבנן, אבל כשמתפלל מקיים מצוה דאורייתא, ולכן הוא אחד עם התקיעות, וכשמתפלל ואינו תוקע הוי שהתחיל ולא גמר ועובר בבל תגרע, מיהו עכ\"פ התחיל בעסק המצוה בעינן, אבל כשלא התחיל כלל ליכא בל תגרע, ולהכי בתפילין כשלא יניח כלל אינו עובר משום בל תגרע, אבל כשיניח אחת מהן ולא יניח השניה, כיון שהתחיל בעסק מצות הנחת תפילין ולא גמר עובר בבל תגרע, ולהכי מעכבות זו את זו, שמוטב שלא יניח כלל ולא יהיה עובר בבל תגרע, ומתניתין דקתני אין מעכבות זו את זו, היינו אם עבר והניח אחת מהם יצא ידי מצות אותה שהניח, דשתי מצות נינהו, דמתניתין לא מיירי הכא מדין בל תגרע, אלא בעיקר הדבר אם שתי מצות נינהו אי מצוה אחת, וברייתא קודם הנחה ומשום בל תגרע, ומסיים ברייתא וקאמר אם אין לו אלא אחת הרי זה יניח, כלומר כיון שאינו רוצה לגרוע המצוה רק שאין לו אלא אחת ורוצה לקיים המצוה כמו שהשיג ידו עכ\"פ, הרי זה יניח וליכא משום בל תגרע דכל שהוא לצורך ואין כוונתו לעבור על בל תגרע אינו עובר, והנראה שזה ג\"כ כוונת הגהת סמ\"ק, ומקור דבריו מהך ברייתא דתוספתא, מבואר מזה דמחלקינן לענין בל תגרע בין יש לו לאין לו, דבאין לו דהוא עושה לצורך לקיים המצוה ולא לעבור על בל תגרע אינו עובר, ושפיר בזמן שאין התכלת מצוי מטיל לבן לחודא וליכא כלל משום בל תגרע:", + "וכל זה בזמן דליכא תכלת, אבל בזמן דאיכא אלא שהוא ספק תכלת ספק אינו תכלת, פשיטא דמחויב להטיל מספק לתקוני עצמו, לאפוקי נפשיה מספק עבירת עשה ושני לאוין דובכל אשר אמרתי אליכם תשמרו ובל תגרע וספק איסורא לחומרא. ובפרט שלפי האמת כבר נתבאר די באר שהוא ודאי תכלת כמו שביארנו:" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' קי) במעלות התכלת וסגולותיה, וזה לשוננו גם בענין מצות וראיתם אותו, שהסמ\"ק (סימן כח) והרשב\"ץ בספר זוהר הרקיע מנאו למצוה בפני עצמו להסתכל בציצית כו' יעו\"ש, תמה עלן מבהיל אחד דלמה לן להביא זאת בשם סמ\"ק, הרי גמרא מפורשת היא במס' מנחות (מד.), אלא שהסמ\"ק ורמב\"ם פליגי לענין מנין תרי\"ג מצות, אבל כולם מודו דמצוה להסתכל בציצית אלא דלהרמב\"ם ז\"ל אינו נקרא מ\"ע בפני עצמה, אלא ענף ממצות ציצית ע\"כ:", + "אכן באמת אינו מפורש (שם) בגמרא המצוה להסתכל בציצית ורק כל שאין לו ציצית בבגדו עובר בחמשה עשה יעו\"ש, שאינו מפרש בש\"ס הני עשה מאן נינהו, אלא דרש\"י ז\"ל מני להו ופי' דוראיתם הוא חד מינייהו, וזה דעת הסמ\"ק ורשב\"ץ, אבל הרמב\"ם בשורש התשיעי לא קא חשיב וראיתם בין החמשה עשה, וגם בחיבורו לא מייתי כלל דין זה שמצוה להסתכל בהציצית, וכבר ביארנו בזה לעיל (סימן לו) יעו\"ש, וזה המבהיל לא עיין במקור הדברים:\n" + ], + [ + "במה שכתבנו (פתיל תכלת עמ' קיח), ונראה לע\"ד להביא ראיה לדעת הרמב\"ם ז\"ל מש\"ס דמנחות (מ.), ת\"ר סדין בציצית ב\"ש פוטרין וב\"ה מחייבין והלכה כדברי ב\"ה כו', אמר רבי א\"כ למה אסרוהו כו' ומסיק גזירה משום קלא אילן, ופריך ולא יהא אלא לבן יעו\"ש. וכבר הקשו מזה לדעת הפוסקים ומכללם הרמב\"ם ז\"ל, דבעינן שיהא הציצית מצבע הטלית, מאי פריך ולא יהא אלא לבן, הא אם יהיה קלא אילן יפסול משום שאינו מצבע הטלית, ומזה ראיה לדעת הרמב\"ם ז\"ל דחוט של תכלת אינו צבוע תכלת אלא חציו, ושפיר אף אם הוא קלא אילן לא מיפסלו הציצית משום שאינו מצבע הטלית, כיון שאינו צבוע אלא מקצתו אף אם יהיה אותו מקצת החוט כנפסק כשר ע\"כ:", + "ולכאורה הוא טעות, דנהי דמצד הכשר הציצית הוא כשר ולא מיפסלו משום שאינו מצבע הטלית, כיון שאינו צבוע אלא מקצתו, אף אם יהיה אותו מקצת החוט כנפסק ג\"כ כשר, דליכא למיפסל משום דהוי כנפסק מעיקרו, דמידי הוא טעמא בנפסק מעיקרו דפסול אע\"פ שכל שני ראשי החוטים קיימים, דהוי כאלו ליתנהו לגמרי שהרי אינם נאחזים בטלית כלל, אבל הכא הרי אינו נפסק ממש ונאחז הוא היטב בהטלית, מיהו אכתי יפסול מצד איסור כלאים שלא במקום מצוה, דזה המקצת חוט הצבוע שאינו להכשר הציצית, הרי הוא כלאים שלא במקום מצוה, ושפיר הקשה הסמ\"ג אמאי קאמר ולא יהא אלא לבן גם לפי שיטת הרמב\"ם ז\"ל דרק מקצת החוט הוא צבוע:", + "אמנם הדבר נכון מאד, דודאי לשיטת הרמב\"ם ז\"ל דרק מקצת החוט הוא צבוע שפיר פריך ולא יהא אלא לבן כנ\"ל, דאפילו יהיה אותו המקצת כנפסק ג\"כ כשר, ואי משום איסור כלאים, הרי כבר באמת תמהו האחרונים לדעת הסוברין דאפילו איכא הנאת הגוף בהדי המצוה, אמרינן מצות לאו להנות ניתנו, למה צריך קרא למשרי כלאים בציצית, הא בלאו הכי שרי, משום דמצות לאו להנות ניתנו, אכן כבר נתבאר אצלנו שהדבר פשוט מאד, כפי מה שביאר באבני מלואים (סימן כח סק\"ס) מיסודו של הרשב\"א ז\"ל, לחלק דהיכא דליכא אלא הנאת המצוה, אז בכל ענין אמרינן מצות לאו להנות ניתנו, אבל היכא דאיכא הנאת הגוף בהדי מצוה, דוקא היכא דאי אפשר למצוה בענין אחר, אמרינן מצות לאו להנות ניתנו, אבל היכא דאפשר למצוה בענין אחר, לא אמרינן מצות לאו להנות ניתנו יעו\"ש, ומצות ציצית הרי אפשר בלא כלאים בצמר, ורק משום שרצונו בפשתן שפיר כיון דאיכא הנאת הגוף הנאת לבישה לא הוי אמרינן מצות לאו להנות ניתנו, להכי צריך קרא למשרי כלאים בציצית, וממילא כיון דמקרא שרי כלאים בציצית, ולפי הס\"ד דלא ידע מהאי דריש לקיש וגם הלבן שפיר דמי, משל צמר פריך שפיר ולא יהא אלא דשרי משום דמצות לאו להנות ניתנו, וא\"כ מה יוסיף תת כח אותו מקצת חוט הצבוע איסור כלאים על הבגד, הא מצות לאו להנות ניתנו, והטלית הרי הוא לבישת מצוה ע\"י הציצית שבו, מאי אמרת נהי דמצד הטלית ליכא איסור כלאים משום דמצות לאו להנות ניתנו, אבל הרי זה המקצת חוט הצבוע שאינו מצוה ג\"כ איסור כלאים יש בו, אבל הרי בזה החוט ליכא הנאת לבישה כלל, דמה הנאת לבישה שייך בחוט. והגם דאמרינן במנחות (לט:) השיראין כו' צמר ופשתן פוטרין בהם, אי אמרת בשלמא דאורייתא היינו דמשתרי בהו כלאים, אלא אי אמרת דרבנן היכי משתרי בהו כלאים יעו\"ש, אלמא דשייך איסור כלאים בחוטין, ולא אמרינן מה הנאה יש לו בחוטין, שאני התם דהחוטין הם שם מצוה חשיבי נוי הטלית, עיין רמב\"ם וכסף משנה פי\"ט מה' שבת, וחשוב הנאה, אבל כאן זה המקצת חוט הצבוע הרי אינו מצוה וממילא אין בו שום הנאה, והרבה יש להאריך בזה ואין כאן מקום להאריך יותר:\n" + ], + [ + "במה שכתבנו במאמרנו פתיל תכלת (פרט השביעי עמ' קלא ושם) שמנהג חמש הקשרים הוא מקדם קדמתה גם בזמן שהיה תכלת, כעת מצאתי הדבר מפורש שהוא כן בדברי רבינו נסים גאון ז\"ל בפתיחתו לספר המפתח, וז\"ל: ואומר לא סרה הקבלה והמסורת משומרת בין האומה, וכאשר היה האדם קורא ועשו להם ציצית היה אומר כי זו הציצית נשים אותה בכנף הטלית, מספר חוטים ח' ויש בה חמשה קשרים כו' יעו\"ש, הרי שכתב להדיא שמנהג החמשה קשרים הוא בקבלה ומסורת מעולם, ומבואר ג\"כ מנהג החמשה קשרים בתקוני זוה\"ק (תיקון עשיראה) וז\"ל וכד ישראל אמרין שמע ודאי חיון שמטין גדפייהו, באן אתר בכנפי מצוה דאתמר בהון על ארבע כנפות כסותך אשר תכסה בה דאיהו כגוונא דמעיל האפוד דפעמונים ורמונים אינון לקבל תליין וקשרן שולי המעיל אינון לקבל כנפי מצוה ואינון ה' קשרים לקבל שמע ישראל כו' יעו\"ש, ופנימיות זה המאמר יתבאר קצת בעזהש\"י לקמן (פרט ג' סימן א') יעו\"ש מיהו גם בפשטיות הענין כמה מילי מעליותא אשכחינן בה בריך רחמנא דסייען, [א] שמנהג חמשה קשרים היה בזמן התכלת, ואם שכבר נתבאר זאת במאמרנו (שם) מהרעיא מהימנא, מיהו מכאן מבואר יותר ושאינון רמיזין בפעמונים ורימונים שבמעיל שהיו שבעים ושנים, עיין בויקרא רבה (פ' כא) וחליין וקשרין שבציצית הם ג\"כ שבעים ושנים, [ב] מכאן מקור נפלא למה שכתב הרמב\"ם ז\"ל (פ\"ט מה' כלי המקדש ה\"ג) המעיל כולו תכלת כו' ואין לו בית יד אלא נחלק לשתי כנפים מסוף הגרון עד למטה כדרך כל המעילים ואינו מחובר אלא כנגד כל הגרון בלבד כו' יעו\"ש, והראב\"ד תמה על זה זו מנין לו. ומרן הקדוש ז\"ל לא העיר מקורו אלא כתב ואפשר דבאיזה ברייתא מצא כן, ובספר מנחת חינוך (מצוה צט) הקשה בזה עוד, דלמה שכתב הרמב\"ם ז\"ל היה במעיל ד' כנפות ולא מצאנו שהיה בו ציצית, וא\"כ קשה בש\"ס דערכין (ג:) הכל חייבין בציצית כהנים לוים וישראלים פשיטא, כהנים איצטריך ליה סד\"א כו' והני כהנים הואיל ואישתרי כלאים לגבייהו לא ליחייבו קמ\"ל כו' יעו\"ש, ולדעת הרמב\"ם ז\"ל דהמעיל היה בת ארבע כנפות, א\"כ בפשיטות טפי הוי ליה למימר כהנים איצטריך ליה, הואיל דפטרינהו רחמנא מציצית במעיל, לא ליחייבו גם בשאר בגדים בת ד' כנפות, קמ\"ל כו', יעו\"ש שתירץ דלהכי מעיל פטור מציצית כיון דהוא הקדש לא הוי ככסותך יעו\"ש, ולדעתי אין תירוצו מספיק, כיון דקי\"ל בגדי כהונה ניתנו להנות בהן, כדפסק הרמב\"ם ז\"ל (שם פ\"ח הי\"א) שפיר כסותך קרינן ביה, אמנם מקור דברי הרמב\"ם ז\"ל הוא מהזוה\"ק כאן, דמבואר להדיא דמעיל היה ארבע כנפות, כדקאמר על ארבע כנפות כסותך אשר תכסה בה, דאיהו כגוונא דמעיל האפוד וסיים שולי המעיל אינון לקבל כנפי מצוה, והיינו דרימונים התלויים בשולי המעיל שעשויים מחוטי תכלת וארגמן ותולעת שני, היה במקום ציצית דחוטי לבן ותכלת, וכדקי\"ל במס' מנחות (מא:) טלית שכולה תכלת מביא תכלת ודבר אחר ותולה בה, ומיושב שפיר קושית המנחת חינוך ג\"כ. [ג] ונראה דמזה יצא לו נמי להרמב\"ם ז\"ל מה שכתב (שם פ\"ט ה\"ד) ומביא תכלת וארגמן ותולעת שני כל מין משלשתן שזור שמנה, לפי שנאמר בשוליו משזר נמצאו חוטי השולים ארבעה ועשרים ועושה אותן כמין רמונים כו' יעו\"ש, שמבואר מלשון הרמב\"ם ז\"ל שלא היה שזור כל המינים ביחד, באופן שיהיה החוט כפול כ\"ד, אלא כל מין ומין היה שוזר בפני עצמו כפול שמונה, ומזה רצה המשנה למלך (שם פ\"ח ה\"ג סוד\"ה ועוד יש לדקדק) לידון בדבר החדש, דדעת הרמב\"ם ז\"ל הוא בכל הבגדים כן כשהיו ממינים הרבה לא היה שוזר החוטין מכל המינים כאחת, אלא כל מין ומין היה שוזר בפני עצמו ודיו, וסיים אך רש\"י בפ' תרומה כתב בפירוש שכל הד' מינים היו שזורין יחד כ\"ד כפלים לחוט, וכ\"כ שם הרא\"ם, וכן נראה מדברי רש\"י בסוגיית הגמרא דיומא (עא:) וכ\"כ בפירוש הסמ\"ג (עשין קעג) יעו\"ש ע\"כ, אכן לע\"ד נראה שאין כאן מחלוקת, דודאי בשאר בגדים גם להרמב\"ם היה החוט מכל המינים שזורין יחד כאחת, כדעת רש\"י וסמ\"ג ורא\"ם ז\"ל, ודוקא ברמונים שבמעיל דקדק הרמב\"ם ז\"ל לכתוב כן, שהיה כל מין בפני עצמו ויצא לו זה מברייתא דתקוני זוהר הנ\"ל, שמבואר להדיא דהרמונים הם במקום ציצית ממש בכנפות המעיל. [ד] מדברי הזוה\"ק הללו סמך נפלא למנהג המהדרין לעשות חוטי הציצית כפול שמונה, ונזכר מנהג זה דרך העברה בתוך לשון הזהב של הרמב\"ם ז\"ל (פ\"א מה' ציצית ה\"י) שכתב אפילו אם היה החוט כפול משמונה חוטין, ושזור עד שנעשה פתיל אחד, אינו נחשב אלא חוט אחד ע\"כ, משמע שכן היה המנהג לעשות החוטין כפול שמונה, וכן מבואר מנהג זה בפרי עץ חיים (ריש שער הציצית), ומאין שורש מנהג זה, ונראה שנובע מדברי הזוה\"ק הללו, דהרמונים הם במקום ציצית בארבע כנפות המעיל וכתיב בהו משזר, וילפינן במס' יומא (עא.) שהיה חוטן כפול שמונה מה שלא נמצא דוגמתן בשום אריגה שבמקדש ובגדי כהונה עוד יעו\"ש, ומינה דחוטי הציצית נמי מצותן שיהיה חוטן כפול שמונה, וזה ברור ונכון:\n" + ], + [ + "במה שהבאנו במאמרנו (פרט השמיני ע' קמב) לשון הירושלמי מס' מעשר שני (פ\"ה ה\"ב) אמר רב אחא זאת אומרת שביהמ\"ק עתיד להבנות קודם מלכות בית דוד, דכתיב ובדם ענבים סותה ואת אמרת הכין, הנה כן הוא גי' הפני משה ופירשנו על פי גירסתו יעו\"ש אולם הגרסא בפנים הירושלמי הוא, אמר רב אחא זאת אומרת שבהמ\"ק עתיד להבנות קודם מלכות בית דוד, דכתיב ודם ענב תשתה חמר, ואת אמרת הכין, אלא שהפ\"מ נתקשה בגירסא זו והגיה כנ\"ל, וגם אנו נמשכנו אחריו וכתבנו שזה הוא עיקר הגירסא, אולם כעת נראה לפרש בפשיטות כגי' הירושלמי שלפנינו, והכי קאמר, זאת אומרת מדקתני מתני' שהותנו כשיבנה ביהמ\"ק יחזור הדבר לכמות שהיה, היינו להעלות כרם רבעי מהלך יום סביב ירושלים לתוכה כדי לעטר שוקי ירושלים בפירות, שמעינן מינה דביהמ\"ק עתיד להבנות קודם מלכות בית דוד, דכתיב ודם ענב תשתה חמר, ודרשינן מיניה במס' כתובות (קיא:) דעתידה ארץ ישראל שתוציא חטה כשתי כליות של שור הגדול, וענב אחד יוציא שלשים לוגין יין יעו\"ש, וכן הוא בתרגום יונתן בן עוזיאל דקאי אלעתיד יעו\"ש, ואי מלכות בית דוד וכל יעודי הברכות יהיו קודם בנין ביהמ\"ק, לא יוצרך כלל לתקנה זו להעלות כרם רבעי לירושלים מהלך יום אחד סביב לה כדי שיהא פירות מצויים בזול בירושלים, הרי בלא\"ה יהיה בזול, כיון שאז תהיה הברכה מצויה כל כך בהפירות, אלא על כרחך שבנין ביהמ\"ק עתיד להבנות קודם מלכות בית דוד, והברכות היעודות לנו הם יהיו עם מלכות בית דוד בב\"א. מיהו גם גי' הפ\"מ יש לה מקום כמו שפירשנו, ובאמת נראה דהירושלמי נקט דם ענבים דהוא רישיה דקרא דובדם ענבים סותה, ונקט נמי תשתה חמר דהוא סיפיה דקרא דודם ענב תשתה חמר, וערבינהו ודרשינהו להורות דהוכחתו אזלי מכחו תרתי מילי כדפירשנו (שם) וכפירושינו דהכא, וכהאי גוונא ערבינהו הש\"ס במס' כתובות (שם) להנהו תרי קראי ודריש להו דדריש על ודם ענב תשתה חמר ומסיים ושמא תאמר אינו מרוה ת\"ל סותה יעו\"ש, וכהאי גוונא אשכחן טובא בש\"ס דמערב תרי קראי ודריש להו:\n" + ], + [ + "במה שכתבנו במאמרנו (שם ע' קמד) ברם אישתמיטתיה ש\"ס ירושלמי מפורש במס' כלאים (פ\"ט ה\"א) תכלת וארגמן ותולעת שני (שמות כ״ה:ד׳), מה תולעת שני דבר שיש בו רוח חיים אף כל דבר שיש בו רוח חיים יעו\"ש, הרי דגזה\"כ הוא בתכלת דצריך שיבא מבעל חי דוקא, ולא מדומם או צומח יעו\"ש, הרחיב מבהיל אחד את לשונו לדבר גבוה, כי שינינו לשון הירושלמי, דבירושלמי לא איתמר כלל הלשון כמו שהבאנו, אלא הכי איתמר [ושני תולעת] מה שני תולעת דבר שיש בו רוח חיים אף כל דבר שיש בו רוח חיים, ואין כוונת הירושלמי ללמוד גז\"ש על תכלת וארגמן, רק הירושלמי קאי על שני תולעת לחוד דלאו דוקא בעינן צבע תולעת רק יכול לצבוע בכל דבר שיש בו רוח חיים, וכן פי' הפ\"מ שם בביאור דברי הירושלמי, ע\"כ השגת המבהיל:", + "אכן הבל ושקר יפצו פיו וכל הפוסל במומו פוסל, כי אדרבה זה המבהיל שינה בלשון הירושלמי והוסיף [ושני תולעת] מה שני תולעת כו'. ובאמת פסוק ושני תולעת לא נזכר בירושלמי שם כלל, אבל אנחנו לא שנינו כלל בלשון הירושלמי רק שמשגגת המעתיק נחסר בלשונינו תיבת וכו' אחר תכלת וארגמן ותולעת שני, וכן צ\"ל בלשונינו תכלת וארגמן ותולעת שני וכו' מה תולעת שני כו', דזה לשון הירושלמי ואת המצנפת שש ואת פארי המגבעות שש ואת מכנסי הבד שש משזר ואת האבנט שש משזר תכלת וארגמן ותולעת שני וכתיב פארי פשתים יהיו על ראשם ומכנסי פשתים יהיו על מתניהם ולא יחגרו ביזע, את דרש שש משש שש מפארי פארי מפארי, מה שני תולעת דבר שיש בו רוח חיים אף כל דבר שיש בו רוח חיים כו' יעו\"ש, ואנחנו במאמרנו זנחנו מה שדורש הירושלמי רישיה דקרא, ואת המצנפת שש דדרש שש משש שש מפארי פארי מפארי. כי אינו ענין למאמרנו, ותפסנו רק מה שחוזר הירושלמי למידרש סיפיה דקרא, תכלת וארגמן ותולעת שני מה שני תולעת דבר שיש בו רוח חיים אף כל דבר שיש בו רוח חיים, שזה הוצרכנו להביא במאמרנו, ואין כאן שום שינוי לשון כלל, זולת מה ששנינו קצת שהעתקנו מה תולעת שני, ובירושלמי הנוסחא מה שני תולעת וזה שינוי מועטת, ורגיל ליפול חילוף כזה בירושלמי כי הוא הוא, והדבר מוכיח דעל קרא תכלת וארגמן ותולעת שני דסליק מניה קאי ודרשיה:", + "אולם מה שלא נמשכנו בזה אחר פי' הפ\"מ ז\"ל וזה המבהיל חישב שפי' הפ\"מ ז\"ל היה בהעלם עין מאתנו, הנה זה הוא סכלות ובערות גדול לחשוב כן שנעלם מאתנו פי' הפ\"מ במקומו, אכן הוא להיות שבאמת פירושו ז\"ל תמוה ולא זכינו לעמוד בו, דמהיכי תיתי לעשות פלוגתא בין הירושלמי לבין התורת כהנים וספרי ושיפלגו מהיפך אל היפך, דמזה עצמו דדרשי בתורת כהנים דבעינן תולעת לעיכובא ידרוש הירושלמי דלא בעינן תולעת דוקא. ועוד לפירושו אינו מובן באמת מאי תלמודיה דירושלמי דלמא תולעת דוקא בעינן, ועוד גוף לשון מה שני תולעת דבר שיש בו רוח חיים אף כל דבר שיש בו רוח חיים, דלהפ\"מ ז\"ל ללמד על עצמו של שני תולעת קאי, דלאו דוקא תולעת בעינן אלא מכל דבר שיש בו רוח חיים כשר, דחוק ואינו נכון כלל, דודאי משמעות הלשון משמע טפי ומיתפרש דללמד על אחריני קאי בהיקש ומה מצינו שיהיה כתולעת שני, ויגיד עליו ריעו שבלשון הירושלמי (שם) מה צמר שאין לו שם לוויי אף פשתים שאין לו שם לווי, דביאורו ג\"כ ללמד על פשתים שיהיה כצמר ולא ללמד על עצמו של צמר, גם הבנתו בברייתא דתו\"כ מגומגם אצלנו, ועל כן לא נמשכנו אחר הפ\"מ ז\"ל, אבל מה שלא הבאנו במאמרנו (שם) דברי הפ\"מ ולדחותם, הוא מפני הכבוד, כי אין דרכנו לגנות דברי זולתנו אם לא שההכרח מביא אותנו לידי כך, וכאן לא ראינו הכרח לזה כי סמכנו שכל מי שיעיין בזה ביושר יראה כי דרכינו בביאור הירושלמי הוא דרך סלולה והאמת בעזהש\"י, שוב הראוני החברים יצ\"ו שכאשר פירושנו כן פי' בפשיטות המר\"א פולדא ז\"ל בפירושו על הירושלמי:", + "$פרט השני", + "קצת ביאורים ותשובות שלא על סדר המאמר פתיל תכלת", + "ובו ג סעיפים\n" + ] + ], + "Second Article": [ + [ + "קצת ביאורים ותשובות שלא על סדר המאמר פתיל תכלת", + "מכתב הגאון מקוטנא ותשובתו אליו:", + "א העתק לשון הגאון מקוטנא נ\"י להמ\"ץ מק\"ק זאמושטץ עיר חדש, שהתחפש לפניו כי לא לנו הוא והשיבו וז\"ל: ב\"ה יום ה' י\"ב למב\"י תר\"ן קוטנא, אל כבוד הרב החריף וכו' מו\"ה לייבוש נ\"י מזאמושטץ חדש: ", + "הנה אין ספק שבימי האמוראים גם בזמן אביי ורבא היו צובעין ומטילין תכלת על כנפי בגדיהם, וזה מבואר בסנהדרין (דף יב) וגם במנחות (דף מג) גבי מר ממשכי, ולפי הנראה נגנז בימי אחרוני אמוראים וזה היה בימי רבינא האחרון שנפטר בשנת רל\"ד לאלף החמישי, והיה זה כיון דנחלקו התנאים אם תכלת מעכב הלבן ולא הוקבע הלכה עדיין אם אינו מעכב הלבן, והיה חשש סכנה בהתכלת כמבואר בסנהדרין (דף יט), ובציצית נזכר על כנפי בגדיהם סכנו נפשם לקיים מצות ציצית, ועיין בכריתות (דף ט) במימרא דרב אחא בר יעקב ובתוס' קדושין (דף סב ע\"ב) בד\"ה גר צריך ג':", + "ובמדרש האריז\"ל שכתב שבזמן הזה אין מצוה בתכלת, היה אחר שנקבע הלכה דאין מעכב התכלת, ואל תתמה על זה, שהרי גם בדרש עמוני ולא עמונית אמרו במדרש שאם היתה באה רות מקודם לא היו מקבלין אותה, רק אחר שנקבע הלכה דמואבי ולא מואבית, וגם אנו נאמר דאחר שנקבע הלכה דאין מעכבין זא\"ז, בדקו שאין צריך בזה\"ז לתכלת, וקרא הכי דייק דקרא על כנפי בגדיהם לדורותם דמזה נשמע שלא תתבטל מצות ציצית בשום דור הוא על לבן, אבל על תכלת לא נאמר לדורותם וזה סמך למדרשו של האריז\"ל, ויעוין בחי' רמב\"ן במגילה בראש המסכת, ומה דמבאר בספרי דגנזוהו אז יש לומר כעין דמבאר בפ\"ק דשבת ובפ' אין מעמידין, דבימי שמאי והלל גזרו ולא קבלו ובימי תלמידיהם נתקבלה התקנה, וגם אנו נאמר דבימי רבי יוסי גזרו לגנוז, ובימי רבי דאיהו סבירא ליה דמעכבין לא נתקבלה, וכן בימי תלמודין לוי ושמואל בר\"פ התכלת לא קבלו עד שהוקבע הלכה דאין מעכבין וגנזוהו וגם מצאו להם טעם כמו שכתב האריז\"ל:", + "ודע כי לפי דעת הבעל המאור והנשיא ר\"י בר ברוך שנזכר בספר תמים דעים הלכה כרבי וכל מצות ציצית היא רק מדרבנן. וקשה על זה ממימרא דרב אחא בר יעקב בכריתות (דף ט) דלדורותם שלא יתבטל בשום דור משמע, אמנם גם מחדש קשה, לדעת הסוברים דחדש אינו נוהג בחוץ לארץ דמושבות לאחר ירושה וישיבה משמע וזה בטל מחרבן ראשון, עיין בפ\"א מהל' תרומות, דגם בימות עזרא לא היה חיוב מד\"ת גם בא\"י, ובארתי במקום אחר דלענין חובת קרקע גם בירושלים אינו נוהג תרומות ומעשרות בזמה\"ז מדין תורה, א\"כ גם חדש לדעת הסוברין בח\"ל דרבנן גם בא\"י אינו אלא מדרבנן, א\"כ קשה לדורותיכם דכתיב בחדש, ואולי יש ליישב, אמנם אין להאריך בזה כי דעה זו נדחה מכל הפוסקים:", + "ונבוא לנדון דידן, הנה כבוד הרב הגאון שי' אמר שלפי דעתו, הדג הנקרא טינט פיש הוא החלזון שהיו צובעין בו התכלת, לפי שנמצא בו כל הסימנים, הנה זה הוא רק סברא בעלמא, הן מצד הזמן והן מצד המקום כי נמצא גם בימים אחרים, והגם שהרב שיחיה תירץ זאת אינו אלא סברא בעלמא. אמנם מה שכתב עוד לא יהיה אלא ספיקא, כיון שאפשר שיקוים מצות תכלת, נכון, ומחויבין לעשות עכ\"פ מצד הספק, אחר שזה אינו מזיק, ובזה ודאי יפה כתב כי החוט לא נפסל ע\"פ דין, כדאמרינן בפ' התכלת (דף מ) לא יהא אלא לבן, הרי דגם התולה קלא אילן נהי דלא יצא משום תכלת, משום לבן מיהו יצא, והגם כי קצת פוסקים חלקו על זה, מ\"מ דעת רוב הפוסקים הוא כן, אלא שאחר שאין לנו ידיעה ברורה שזה תכלת ודעת גדולי ישראל שהאידנא נגנז ושאין אנו מחויבין בתכלת אין לנו להניח הודאי ולהחמיר מספק, ועל כל זה איני אומר קבלו דעתי אחר שלא נדע גם אם איננו תכלת, ואין לנו ג\"כ ידיעה ברורה שאינו החלזון, ואפשר שמתנוצץ הגאולה כנלפע\"ד. אמנם לסייע ג\"כ איני יכול, ומי שלבו שלם בדבר הוא ידון:", + "נאום ישראל יהושע חו\"פ קוטנא", + "ע\"כ לשון תשובתו.", + "וזה אשר השבנו על דבריו", + "הנה מה שכתב שאין ספק שבימי האמוראים גם בזמן אביי ורבא היו צובעין ומטילין תכלת על כנפי בגדיהם, זה אמת כמו שכתבנו גם אנו בראיות ברורות במאמרנו שפוני טמוני חול ופתיל תכלת:", + "אולם מה שכתב ולפי הנראה נגנז בימי אחרוני אמוראים וזה היה בימי רבינא האחרון שנפטר בשנת רל\"ד לאלף החמישי, תמיהני נבואה זו מנין היא לו. אדרבה מדלא נזכר בש\"ס שום גניזה בתכלת, נראה ודאי דכל ימי האמוראים עד אחר רבנן סבוראי ותרביצאי הטילו תכלת בציצותיהם, דאי לאו הכי ודאי לא הוי משתמיט מלהזכיר זאת בש\"ס, מאחר שידוע שרבנן סבוראי ותרביצאי הכניסו דבריהם בתוך הש\"ס:", + "וביותר לפי מה דנראה וניכר מדברי הרב נ\"י שלא היה גניזה בתכלת מן השמים כלל שלא יהיה במציאות בעולם, וכאשר מאז הודה לן בפני כל בפה מלא, ושחק על האומרים שנגנז התכלת ואינו במציאות בעולם ועדיין בהודאתו קיים, אלא שהרב נ\"י בחר דרך לעצמו לומר שחכמים גנזוהו, כלומר שבטלו ועקרו מצוה זו שמפני הסכנה דרשו במופלא מאתנו לומר שאין אנו חייבין במצות תכלת כמו שיתבאר, ואם היה זה בימי הש\"ס אפילו בימי אמוראי בתראי כגון סבוראי ותרביצאי איך לא היה נזכר זאת, וכבר כתבנו דעתנו במאמרנו הקודמים והוא אמיתת הענין שהתכלת נפסק בימי בה\"ג לסיבת קושי עול הגלות והגזירות, ומחמת שהעמים מאז חדלו להשתמש בצביעה מדם החלזון, מחמת שהתחילו להשתמש בצבעים אחרים שהמציאו אז הטובים ויפים כמו הצביעה בדם החלזון וזלים ביותר, עד שנשכחה מלאכת הצבע מדם החלזון איך לעשותה, ולזה נשכח גם החלזון איזה הוא, וכמו שהביאנו משמיה דהרדב\"ז ז\"ל בתשובה. אבל לא היה גניזה כלל בחלזון לומר שנגנז ואינו במציאות כלל. וכן יש לדייק מלשון הרמב\"ם ז\"ל שכתב ובים המלח הוא מצוי ואי נגנז ואינו במציאות הוי ליה למיכתב היה מצוי אבל לשון הוא מצוי משמע שעכשיו הוא מצוי גם כן:", + "ומה שכפי השערתו כתב הרב נ\"י כמתנצל בעד חכמי הש\"ס, למה נתעצלו בדבר ולא חשו לעקור ולבטל תיכף מצות התכלת, והמתינו עד סוף אמוראי בתראי, שהיה זה משום שלא הוקבע עדיין ההלכה אם תכלת אינו מעכב את הלבן, להכי סכנו נפשם לקיים מצות תכלת, לפי שבציצית כתיב על כנפי בגדיהם לדורותם, והיכא דכתיב לדורותם אין לו הפסק בשום זמן כדאמר רב אחא בר יעקב בכריתות (ט.):", + "אנן לא פירוקא ידענו ולא קושיא ידענו. אם קושיא היא זו שהיה להם לחכמי הש\"ס להזדרז בזריזות נפלא כזריזין מקדימין למצוה, לעקור ולשרש לבטל מצות תכלת מישראל. אין תירוצו מכוון כלל דמה בכך דכתיב בציצית לדורותם, ואי יתעקר התכלת יתעקר נמי הלבן כיון דתכלת מעכב את הלבן, מה בכך כמו דמצוה לעקור ולבטל את התכלת משום סכנה, מצוה נמי לבטל הלבן ובפרט דאין זה כלל נגד לדורותם, כיון דהחיוב מן התורה במקומו עומד, רק דחכמים קעקרי ליה משום הסכנה, והגע עצמך ממקום שבא ממימרא דרב אחא בר יעקב, אטו בכל דור ודור מחויב שיהיו גרים, והרי בימי שלמה לא קבלו גרים, אטו משום זה נאמר דלא נתקיים לדורותם אתמהה, ודאי אם היינו אומרים דבזמן הזה אין אנן חייבין מן התורה בציצית היה זה נגד לדורותם. אבל כיון שהחיוב במקומו עומד, אלא שאין אנו יכולין לקיימו מחמת שאין לנו או עקרו ובטלו משום סכנה, אינו כלל נגד לדורותם:", + "אכן עיקר הקושיא לא ידענו, וכי קושיא היא זו, שהיה להם לחכמי הש\"ס להזדרז לעקור מצות התכלת מפני הסכנה מי שמע כזאת שמפני סכנת גזירה יבטלו מצוה, ודאי מי שמבטל ואינו מקיים המצוה משום יראת סכנה אין עליו עונש, שאין לך דבר שעומד בפני פקוח נפש, אבל שחכמים יעקרו ויבטלו מצוה מקמי גזירה לא שמענו. אדרבה להדיא אמרינן במסכת כתובות (ג:) וליעקריה, גזירה עבידי דבטלי ותקנתא דרבנן מקמי גזירה לא עקרינן יעו\"ש, וכ\"ש דלא עקרינן מצות התורה מקמי גזירה:", + "אלא שאנו רואים שהרב נר\"ו חוץ מכבודו, נמשך בזה אחרי דעת בעלי מלחשי לחישת עין הרע שאינן בני תורה, שתלו בוקי סריקי במרן אדוננו האר\"י הקדוש ז\"ל ורבינו הגאון המגיד הקדוש מקאזיניץ ז\"ל, לומר שח\"ו דעתם שמצות תכלת לא נאמרה על זמן הזה ואין מצוה כלל בתכלת בזמן הזה אחר חורבן הבית, ולזה הוקשה לו למה נהגו בתכלת חכמי הש\"ס תנאי ואמוראי קמאי, ולא דרשו כחכמת קבלת האר\"י הקדוש והמגיד הקדוש ז\"ל שאין מצוה כלל בתכלת אחר החורבן, ולזה תירץ משום שלא נקבע עדיין ההלכה שתכלת אינו מעכב את הלבן, ואם כן אם כדרשת האר\"י ז\"ל אין מצוה גם בלבן אחר החורבן וזה אי אפשר משום לדורותם להכי לא הוי מצי קיימי בדרשת האר\"י ז\"ל, ורק אחר שהוקבע ההלכה שאין תכלת מעכב את הלבן, קמו בדרשת האר\"י ז\"ל לומר שבזמן הזה אין אנו חייבין בתכלת אלא בלבן לחוד, ומה שאין מצוה בתכלת אינו נגד הא דכתיב לדורותם, דלדורותם בלבן הוא דכתיב. וכפי הנראה שהרב נר\"ו שאב דבריו בזה, מדברי המגיד מדובנא בספר המדות (שער הדעת פרק ששה עשר) יעו\"ש, אולם המעיין שם יראה מבורר שלהדיא דעת המגיד מדובנא שהתכלת יוכל להמצא בזמן הזה, ומחוייבים בו כשנמצא, אלא שכתב טעם למה אין מחפשין אחריו כמו שמחפשין ומהדרין אחר אתרוג, וכתב הטעם משום שקי\"ל דאין מעכבין זה את זה יעו\"ש, והגאון מקוטנא נ\"י אם שכפי הנראה שאב דבריו משם, אגב שיטפיה לא דקדק היטב בדבריו:", + "אמנם הדברים מתמיהים, גדול שכמותו יהיה נאחז בסבך טעות כזה, הא לבר מיניה דלדורותם, הרי גם כל המצות שנאמרו בתורה סתמא אע\"ג דלא כתיב לדורותם, חס ושלום שיעלה על שום בר דעת תורה שיאמר שיש לה הפסק בשום זמן, ועד כאן לא בעינן למדרש מלדורותם שאין לה הפסק, אלא היכא דאיכא למידרש על פי הלכה בי\"ג מדות שהתורה נדרשת בהם, לומר שאין לה הפסק, ולאפוקי מההוא דרשא. וכהאי דכריתות דאי לאו לדורותיכם לא הוי מקבלין גרים האידנא משום דרשא דככם כאבותיכם מה אבותיכם לא נכנסו לברית אלא במילה וטבילה והרצאת דמים, להכי איצטריך לדורותיכם לומר שאין לו הפסק אף ע\"ג דליכא מקדש, אבל מצוה הנאמרה בתורה סתמא, שאין לנו בה שום דרש על פי ההלכה בי\"ג מדות שהתורה נדרשת בהן, לומר שאינה נוהגת בשום זמן מהזמנים, ודאי פשיטא שאין לה הפסק, אע\"ג דלא כתיב בה לדורותיכם, ולדורותם האמור בציצית כבר ביארנו במאמרנו פתיל תכלת בפרט השמיני יעו\"ש, יעיין בהוספת הזוה\"ק (ח\"ג ש: סי' ד) דדריש התם לדורותם האמור בציצית ובשבת יעו\"ש:", + "ובאמת בעיקרא דמילתא ששינה ושילש הרב נ\"י במכתבו, דממימרא דרב אחא בר יעקב בכריתות (שם) מבואר דלדורותם שלא יתבטל בשום דור משמע, במחכ\"ת לשון התוס' מסכת קידושין (סב: סוד\"ה גר) אטעיה, ולא עיין היטב בסוגיא דכריתות, והעיד מה שאינו, דבאמת לא נזכר כלל תיבת לדורותיכם בתירוצא דר\"א בר יעקב, אלא הכי איתא התם, אלא מעתה האידנא דליכא קרבן לא נקבל גרים אמר רב אחא בר יעקב וכי יגור אתכם גר אשר בתוככם וגו', אלא דהציון ברש\"י ז\"ל הוא וכי יגור אתכם וגו' לדורותיכם. אע\"ג דליכא מקדש יעו\"ש, ומכח זה הגי' בהגהות שעל הגליון, דגם בהש\"ס צ\"ל לדורותיכם אבל אינו מוכרח, דרש\"י ז\"ל בציונו נקט ריש הפסוק וסופיה, אבל בקושטא תירוצא דראב\"י מגופיה דקרא אזלא ולא מלדורותיכם לחודיה, כי באמת לא משמע כלל מלדורותיכם שלא יתבטל בשום דור, שהרי הרבה מצות התלויים במקדש ונאמר בהם לדורותם כגון בקטרת ובמנחה ובחזה ושוק ובעומר ובפסח ראשון ושני ובכלהו דריש במכילתא וספרא וספרי לדורותם שינהוג הדבר לדורות, ועל כרחך הכי קאמר לדורותיכם כל דור ודור שיהיה המקדש בימיו, וא\"כ מאי משמע גבי גר טפי מלדורותיכם לרבות גם האידנא בדליכא מקדש. ובאמת כפי לשון המורגל בש\"ס אי תירוצא דרב אחא בר יעקב אזיל מלדורותיכם, הוי ליה למימר אמר רב אחא בר יעקב לדורותיכם כתיב:", + "אלא נראה ברור שתי' רב אחא בר יעקב מגופיה דקרא וכי יגור אתכם גר אשר בתוככם וגו' אזלא, ואברייתא דספרי (פ' שלח פסקא קח) דתניא התם וכי יגור אתכם גר זה גר המתגייר, גר שנתגייר מניין ת\"ל או אשר בתוככם לדורותיכם ע\"כ, ופי' המג\"א בספר זית רענן שעל הילקוט, זה גר המתגייר עכשיו בזמן המקדש, גר שנתגייר קודם שיבנה המקדש מניין שמחוייב להביא קרבן כשיבנה המקדש, כהאי דתנו רבנן גר בזמן הזה צריך שיפריש רובע לקינו ת\"ל או אשר בתוככם לדורותיכם יעו\"ש, שזה תורף כוונתו בתוספת ביאור, וממילא מוכח מהאי קרא דאין הקרבן מעכב הגירות, ולזה נמי סמכו ענין בש\"ס דכריתות (שם) דבתר תירוצא דרב אחא בר יעקב מייתי הך דת\"ר גר שנתגייר בזמן הזה צריך שיפריש כו', אבל לאו משמעות דלדורותיכם קמתרץ כנ\"ל, דמלדורותיכם לא משמע כלל, מיהו יהיה איך שיהיה בפירושא דהך סוגיא, אבל קושטא קאי דגם כל המצות דלא כתיב בהו לדורותיכם, ג\"כ אין להם הפסק בשום זמן עד שיפרט לך הכתוב, ועיין רשב\"ם במס' ב\"ב (קכ.):", + "והס מלהזכיר, שהקדושים הללו האריז\"ל והמגיד ז\"ל יאמרו דבר זה על מצוה ממצות התורה הקדושה שאינה נצחית, ולא נאמרה על זמן הזה בטעמים שאינם על פי ההלכה בדרושי י\"ג מדות שהתורה נדרשת בהן, שהרי זה ח\"ו מדרך מינות ונביאי השקר, כמו שכתב הרמב\"ם ז\"ל (הלכות יסודי התורה פ\"ט ה\"א) דבר ברור ומפורש בתורה שהיא מצוה עומדת לעולם ולעולמי עולמים כו', ונאמר והנגלות לנו ולבנינו עד עולם לעשות את כל דברי התורה הזאת, הא למדת שכל דברי תורה מצווין אנו לעשותן עד עולם, וכן הוא אומר חקת עולם לדורותיכם כו', לפיכך אם יעמוד איש כו' שיאמר שאותן המצות שנצטוו בהן ישראל אינן לעולם ולדורי דורות, אלא מצות לפי זמן היה, הרי זה נביא שקר כו' יעו\"ש ובהלכות תשובה (פ\"ג ה\"ח) קא חשיב בהכופרים בתורה, האומר שהבורא החליף מצוה זו במצוה אחרת כו', וכתב עלה מרן הקדוש שהרי זה מכחיש כמה כתובים המורים שהתורה נצחית יעו\"ש, ולא יסתבך בזה אלא ממלחשי לחשים שאינן בני תורה שאינם מבינים שמדברים בזה סרה על אדוננו מאורן של ישראל האריז\"ל והמגיד ז\"ל הקדושים, אבל מבקשי ה' ההולכים בדרכי תורת ה' תמימה, יבינו כל, כי באמת לא אמרו אלא כמתנצלים בעדנו שזמן זמנים זמניהם לא זכינו לקיים מצות תכלת, ולמדו עלינו זכות כי אין אנו צריכין לתכלת, כלומר דבלעדי פעולותינו נעשית פעולת המצוה, וביארנו בעזרת הש\"י דבריהם בארוכה במאמרנו זה:", + "אבל ח\"ו שיאמרו שאין מצוה בתכלת בזמן הזה. וחכם שכמותו י\"ב לא ידענו מה היה לו, שנתפס להיות נמשך בזה אחרי קלי הדעת וקטני המוח, המבדים דברים מלבם לברוא רקיע שוא, עיין זוה\"ק (בראשית ה):", + "וביותר יש להפליא על כבוד הגאון נר\"ו, דגם אחר שנתפס לדעה המשובשת כי ח\"ו נוכל על פי טעמים וסודות לבטל מצוה מן המצות, אבל במצות תכלת לא ניתן להאמר כלל שלא נאמרה על זמן הזה אחר החורבן, שהרי מוכח ומבואר בכמה דוכתי בש\"ס להדיא דמצותו גם בזמן הזה אחר החורבן, אלא שהרב נר\"ו נדחק לומר שהיה זה מפני שאז עדיין לא הוקבע ההלכה שתכלת אינו מעכב את הלבן, ודוחק זה לא ניחא רק על כלל העולם שלא ידעי לפסוק הלכה כמאן. אבל הרי מבואר להדיא בש\"ס דאותן תנאי גופייהו דפליגי אדרבי וסברי תכלת ולבן אין מעכבין זה את זה, סברי דחייבין בתכלת אחר החורבן, דהרי אמרינן במס' מנחות (לח:) ומאן תנא דפליג עלה דרבי, האי תנא הוא דתניא רבי יצחק אומר משום רבי נתן שאמר משום רבי יוסי הגלילי שאמר משום רבי יוחנן בן נורי אין לו תכלת מטיל לבן יעו\"ש, טעמא דאין לו תכלת הא יש לו תכלת צריך להטיל, אף על גב דקסבר דאין התכלת מעכב את הלבן:", + "ותניא נמי (שם מג:) היה רבי מאיר אומר גדול עונשו של לבן יותר מעונשו של תכלת כו', והרי זו הברייתא למאן דסבירא ליה אין מעכבין זה את זה מיתנייא, דלמ\"ד מעכבין זה את זה בביטול האחד איזה מהם שיהיה מיענש על שתיהן, שהרי בביטול האחד מבטל שתיהן, אלא ודאי למ\"ד אין מעכבין זה את זה מיתנייא, ומ\"מ קתני דעל תכלת נמי עונש מיהת איכא, והרי רבי מאיר אחר החורבן היה:", + "ותו מדאמרינן (שם מא.) דמלאכא אשכחיה לרב קטינא דמיכסי סדינא א\"ל קטינא קטינא סדינא בקייטא וסרבלא בסיתוא, ציצית של תכלת מה תהא עליה, א\"ל ענשיתו אעשה א\"ל בזמן דאיכא ריתחא ענשין כו' ורק שלא עשה תכלת כדאיתא בתוס' במס' שבת (כה: ד\"ה סדין), ועיין במאור ומלחמות (שם) וכן משמע מגי' שלפנינו ציצית של תכלת מה תהא עליה, והיינו כמ\"ד אין מעכבין זה את זה, ובפרט מלאכא, הרי קמי שמיא גליא ההלכה שאין מעכבין זה את זה, ומ\"מ קאמר דבזמן דאיכא ריתחא מיענשין עלה, והרי רב קטינא מאמוראי בתראי הוי, זמן זמנים טובא אחר החורבן, ומ\"מ חייביה מלאכא בתכלת:", + "ואם יאמר הרב נר\"ו שבאמת דורות הראשונים שאחר החורבן התנאים והאמוראים לא השכילו למידרש שאין חייבין בתכלת אחר החורבן, ורק בדורות האחרונים אמוראי בתראי בימי רבינא האחרון השכילו ובאו על דרשת האריז\"ל שאין חייבין אחר החורבן בתכלת, מלבד מה שכבר סתרנו בתחלת דברינו דלא הוי מישתמיטי הנך אמוראי בתראי להזכיר חידוש דין זה בש\"ס, בלאו הכי לא ניתן להאמר כלל שבדורות האחרונים השכילו יותר מדורות הראשונים:", + "ולא ימלט הרב נר\"ו מזה, אלא כשיאמר שבאמת נתחדש מדרש דין זה שאחר החורבן אין חייבים בתכלת אחר חתימת התלמוד, לפי שאחר חתימת התלמוד נסתם אור החכמה, אבל לא אאמין שיאמר הרב נר\"ו כן, שהרי דבר ידוע הוא שאחר חתימת הש\"ס אין כח ביד שום חכם לחדש דבר ולמידרש דרשות לחדש שום דין, ומכ\"ש לבטל מצוה ממצות התורה:", + "וכל זה להעדפה בעלמא, גם לפי מה דסליק אדעתיה דהגאון נר\"י. אבל כבר כתבנו, דעיקר דעה זו שנוכל על פי טעמים וסודות לבטל מצוה מן המצות היא דעת משובשת ר\"ל:", + "ומה שכתב ואל תתמה על זה שהרי גם במדרש עמוני ולא עמונית אמרו במדרש שאם היתה באה רות מקודם לא היו מקבלין אותה, רק אחר שנקבע הלכה דמואבי ולא מואבית וגם אנו נאמר כו', הדברים מתמיהים על עוצם בקיאת הגאון נ\"י שטרח לחפש ולהביא מן המדרש, הרי ש\"ס ערוך הוא במס' יבמות (עו: ושם) דגם עוד בימי דוד אמר ליה דואג האדמוני לשאול עד שאתה משאיל עליו אם הגון הוא למלכות אם לאו, שאר עליו אם ראוי לבוא בקהל כו', ובעי לאכרוזי עליו מיד ועמשא בן איש ושמו יתרא הישראלי אשר בא אל אביגיל בת נחש וכתיב יתר הישמעאלי אמר רבא מלמד שחגר חרבו כישמעאל ואמר כל מי שאינו שומע הלכה זו ידקר בחרב, כך מקובלני מבית דינו של שמואל הרמתי עמוני ולא עמונית מואבי ולא מואבית יעו\"ש, ובאמת מצינו כעין זה בש\"ס במקומות לא מועטים, שנחלקו בדין מן הדינים כמה שנים עד שנמנו וקבעו ההלכה, אבל אין זה ענין כלל לנדונינו כמבואר לכל מעיין:", + "ומה שכתב ודע כי לפי דעת הבעה\"מ והנשיא ר\"י בר ברוך שנזכר בספר תמים דעים הלכה כרבי וכל מצות ציצית הוא רק מדרבנן, וקשה על זה ממימרא דרב אחא בר יעקב בכריתות (דף ט) דלדורותם שלא יתבטל בשום דור משמע ע\"כ:", + "והדברים מתמיהים, גדול שכמותו יקשה כן, אטו קאמרי דבזמן הזה אין אנו חייבין במצות ציצית כלל מן התורה אלא מדרבנן, דתקשה להו הלא כתיב לדורותם, הא לא קאמרו אלא שאין אנו מקיימין מצות ציצית אלא מדרבנן, משום שאין אנו יכולים לקיים ציצית דאורייתא. אבל ודאי דאנן חייבין בציצית מדאורייתא, ושפיר כתיב לדורותם דהחיוב לא נתבטל:", + "ומה שכתב ונבוא לנידון דידן. הנה כבוד הרב הגאון שיחי' אמר שלפי דעתו, הדג הנקרא טינט פיש, הוא החלזון שהיו צובעין בו התכלת, לפי שנמצא בו כל הסימנים, הנה זה הוא רק סברא בעלמא ע\"כ:", + "על זאת יתפלא וישתומם כל עובר. מה ראה הגאון נ\"י על ככה, לדחות דברים ברורים ומאירים, בדברים של מה בכך, אם בלא סימנים היינו אומרים שנראה לנו שזה הדג הוא החלזון, היה שייך לומר עלה שהוא רק סברא בעלמא. אבל כיון שעל ידי סימנים אנו אומרים, והסימנים ודאי סימנים מובהקים שבמובהקים נינהו, כיון דכל הני סימנים נצטרפו יחד ונמצאו בזו הבריה, ובכל מיני בריות שנצודים תמיד בימים ונהרות לא נמצאו סימנים הללו יחד, זהו ודאי סימן מובהק שזה הוא החלזון האמתי. והרי כלל גדול הוא בכל התורה דסמכינן אסימנים מובהקים, אפילו בעדות אשה להתיר ערוה החמורה, ואיך שייך לומר על זה שהוא סברא בעלמא, והרי הש\"ס והרמב\"ם מסמנים את החלזון. ולאיזה ענין מסמנים אותו אם לא להכירו על ידי הסימנים. והרב נ\"י קורא לתורה שלימה של הש\"ס והרמב\"ם ז\"ל סברא בעלמא, אתמהה:", + "ומה שכתב הן מצד הזמן, שזה הדג נמצא בכל שנה בחדשה ימצאנו. והן מצד המקום כי נמצא גם בימים אחרים. והגם שהרב שיחי' תירץ זאת. אינו אלא סברא בעלמא ע\"כ:", + "כוונת הרב נ\"י לתפוס עלן, איך אנו סומכין בזה על סימנים, הרי איכא סימנים מוכיחים להיפך שאין זה החלזון האמתי שהיו צובעין בדמו התכלת, מצד הזמן דברייתא דמסמן את החלזון קתני ואחת לשבעים שנה הוא עולה, ואלו דג זה נמצא בכל שנה בחדשה ימצאנו, ומצד המקום דמבואר בגמ' שהוא בחלקו של זבולון ואלו זה הדג נמצא בכל הימים, והגם שבמאמרנו תירצו זאת, קאמר הרב נ\"י דאינו אלא סברא בעלמא זה תוכן כוונתו:", + "אכן באמת לא תהא תורה שלימה שלנו כשיחה והשערות בטילות שלו. כאשר כבר נתבאר שכל דברי הרב נ\"י המה השערות וסברות פורחות באויר, ואין להם על מה שיסמכו. אבל תורה שלימה שלנו מתורת הרמב\"ם ז\"ל למדנו. שהרי הרמב\"ם ז\"ל בהעתיקו לשון הברייתא לסמן את החלזון השמיט סימן זה דואחת לשבעים שנה הוא עולה, והיינו משום דסבירא ליה, דלאו לסימנא נקט ליה ברייתא רק לטעמא דדמיו יקרים שאינו מתרבה ברבוי אלא אחת לשבעים שנה. אבל נמצא הוא נמצא תמיד כמו שהוכחנו מש\"ס דמס' שבת (דף כו.), ובאמת אי לסימנא נקט לה תנא דברייתא, הוי ליה לאשמעינן נמי חשבון הנך שבעים שנין לאיזה מנין חשבינן להו, אי למנין ימות עולם אי למנין יציאת מצרים וכדומה:", + "על כל פנים כיון שהרמב\"ם ז\"ל השמיט זאת, על כרחך ידע דלאו סימנא הוא ולאו לסימנא קתני לה בברייתא. והרבה דינים מדיני התורה המה בונים על ידי השמטות הרי\"ף והרמב\"ם ז\"ל, וח\"ו לומר על זה שאינו אלא סברא בעלמא:", + "וכן מצד המקום דקאמר הרב נ\"י, אמת שמבואר בגמרא שהחלזון נמצא בחלקו של זבולון. אבל זה אינו מבואר כלל שלא נמצא ג\"כ בשאר ימים. וכבר הבאנו כמה ראיות ומקראות מוכיחים על זה, שהיה החלזון נמצא בשאר ימים של האומות באיי אלישה שלא בחלקו של זבולון. ודברי הרמב\"ם ז\"ל מוכיחין כן, שכתב ובים המלח הוא מצוי, וכבר כתבנו שעל כרחך כוונתו על ים הגדול ושאר הימים שמימיהם מלוחים, ושהגאון חיד\"א היה גירסתו בספרי הרמב\"ם שלפניו ובים הגדול הוא מצוי. וא\"כ דברינו ת\"ל תורה שלימה וברורה היא ולא סברא בעלמא, ומי לנו גדול מהרדב\"ז ז\"ל שכתב להדיא שהוא נמצא החלזון גם בים סוף ובשאר ימים, כמו שהבאנו דבריו ז\"ל באורך במאמרנו שפוני טמוני חול:", + "ומה שכתב, אמנם מה שכתב עוד לא יהא אלא ספיקא, כיון שאפשר שיקוים מצות תכלת, נכון ומחויבין לעשות על כל פנים מצד הספק, אחר שזה אינו מזיק, בזה ודאי יפה כתב, כי החוט לא נפסל על פי דין כדאמרינן בפ' התכלת (דף מ.) ולא יהא אלא לבן, הרי דגם התולה קלא אילן, נהי דלא יצא משום תכלת משום לבן מיהו יצא. והגם כי קצת פוסקים חלקו על זה, מ\"מ דעת רוב הפוסקים הוא כן ע\"כ:", + "הנה במאמרנו זה נתבאר בעזהש\"י שאין שום חילוק בזה כלל: מיהו יהיה איך שיהיה, עכ\"פ הגאון נ\"י בעצמו הודה בפה מלא דמצד הספק על כל פנים מחויב להטיל התכלת, וכמו שנתבאר עוד בזה בעזהש\"י שאפילו מי שמתעקש ורוצה להכניס ספק בלבו, מחויב לקיים המצוה מספק, ובפרט שיש חשש איסור במניעת התכלת איסור מבטל מצות עשה בידים ואיסור שני לאוין וספק איסור לכולי עלמא לחומרא:", + "אלא דשוב הדר תבר לגזיזיה, ואחז צדיק דרכו להשתמש בזה באחיזת עינים, וכתב, אלא שאחר שאין לנו ידיעה ברורה שזה תכלת, ודעת גדולי ישראל שהאידנא נגנז, ושאין אנו מחויבין בתכלת. אין לנו להניח הודאי ולהחמיר מספק, ועל כל זה איני אומר קבלו דעתי, אחר שלא נדע גם אם איננו תכלת, ואין לנו ג\"כ ידיעה ברורה שאינו החלזון, ואפשר שמתנוצץ גאולה כנלע\"ד. אמנם לסייע ג\"כ איני יכול, ומי שלבו שלם ידין בדבר ע\"כ:", + "הנה כל דבריו בזה יעבורו לפנינו כבני מרון. מה שכתב אלא שאחר שאין לנו ידיעה ברורה שזה תכלת כו', לא ידענא מה אדון ביה, הרי מינה קא סליק שאין ברור לו שזה תכלת והודה בפה מלא, דמ\"מ מצד הספק עכ\"פ מחויב להטיל התכלת בטליתו. וא\"כ מה הוסיף כח באמרו אלא שאחר שאין לנו ידיעה ברורה שזה תכלת:", + "ואולי שיעור דבריו הוא כך, שאלו היה לו ידיעה ברורה שזה תכלת לא היה מביט עוד על שום דבר והיה מטיל התכלת בטליתו. אכן מאחר שאין לו ידיעה ברורה שזה תכלת, ורק שיטיל התכלת בטליתו מכח ספק דספיקא לחומרא, לעומת זה יש לו להביט על דעת גדולי ישראל שהאידנא נגנז התכלת ושאין אנו מחויבין בתכלת, שאין לו להניח את הודאי היינו דעת גדולי ישראל הודאי, ולהחמיר מספק דאין ספק שלו מוציא מידי ודאי דעת גדולי ישראל:", + "אכן גם אי כוונתו כן, אין דבריו מתובלין כלל מכמה אנפי. חדא מה שכתב אין לנו להניח את הודאי ולהחמיר מספק. מאי מניח את הודאי איכא. דבשלמא אם היה שום הפסד כשאינו תכלת ומטילו, היה שייך לומר שמניח את הודאי כשמטילין מספק, אבל הרי הרב נ\"י בעצמו הודה בפה מלא שאפילו אינו תכלת, ליכא שום הפסד במה שמטילו. א\"כ במה שמטילו מספק אינו מניח את הודאי כלל, וממילא דיש לו להחמיר על עצמו מספק. הא חדא גם לפי חלומותיו:", + "אכן באמת אעיקרא דמילתא אנו דנין, במה שכתב ודעת גדולי ישראל שהאידנא נגנז ושאין אנו מחויבין בתכלת. יאמר נא גאון ישראל. מאן נינהו הנהו גאוני ישראל. אם כוונתו על גדולי ישראל קמאי ובתראי בדורות שלפנינו, יראנו נא היכן מצא בדעתם ז\"ל רמז רמיזה שיאמרו שנגנז התכלת בהחלט ואי אפשר שיתגלה לנו, לא נמצא בדבריהם אלא שלא היה להם תכלת. אבל לא שלא יהיה:", + "אדרבה, כמעט מדברי כל גדולי הראשונים מבואר שלא נתייאשו מהתכלת, שהרי הרי\"ף כבר לא היה תכלת בימיו. ובכל זה העתיק בהלכותיו כל דיני תכלת, וידוע שהרי\"ף בהלכותיו אינו מעתיק אלא דברים הנהוגין בזמן הזה, אלא על כרחך שלא נתיאש מהתכלת וחש עתידות למו, שאפשר שיהיה גם בזמן בגלותינו, לזה העריך והעתיק לנו דיני התכלת, וכן עשה גם הרא\"ש אחריו והמה ראשי עמודי ההוראה אשר כל בית ישראל נשענים עליהם, ומי זה ואיזה הוא אשר יהרהר אחריהם:", + "גם מלשון הרמב\"ם ז\"ל (סוף פ\"ב מהל' ציצית) שהעתיק לשון הש\"ס מנחות (מג:) תניא היה רבי מאיר אומר גדול עונשו של לבן יותר מעונשו של תכלת, סיים עלה הרמב\"ם, לפי שהלבן מצוי לכל והתכלת אינה מצויה בכל מקום ולא בכל זמן מפני הצבע שאמרנו ע\"כ. והוא פי' לדברי הברייתא (שם) משל למה הדבר דומה, למלך בשר ודם כו' יעו\"ש. הרי דפסיקא ליה להרמב\"ם ז\"ל, שגם עוד בימי התנאים לא היה מצוי בכל הזמנים, והיו זמנים שלא היה מפני שנשכח לפעמים עשיות הצבע, אלא דשוב בזמן אחר חזרו ויסדו ולמדו עשיות הצבע, שהרי זה ברור שהיה תכלת גם אחר זמן התנאים בימי אמוראי בתראי. וגם בימי האמוראים נראה שהיו זמנים בנתים שנשכח ושוב נזכרו ולמדו עשיותו, כדמשמע (שם עב:) מההוא דשאל אביי לרב שמואל בר יהודה, הא תכלתא היכי צבעיתו לה. ונשמע מזה שאין ליאש מחמת שלא היה, שנאמר להחליט שלא יהיה. ומשמעות לשון הרמב\"ם ז\"ל מורה שלא נתיאש מן התכלת. ומבואר נמי מלשון הרמב\"ם ז\"ל שלא היה בזה שום גניזה, אלא שנשכח עשיית הצבע ממנו, וזה יוכל להיות נזכר ללמוד עשייתו, וכמו שבימי התנאים והאמוראים היו זמנים מזמנים שונים בזה:", + "ובזה יש לבאר לשון גניזה הנזכר במדרש, שבאמת באותו הדור היה נשכח עשיית התכלת, ומצינו על שכחה לשון גניזה, כדאיתא במסכת פסחים (סב:) נגנז ספר יוחסין ופי' רש\"י נשכח יעו\"ש. ושפיר יש לפרש ג\"כ לשון גניזה שבמדרש, שבאמת באותו העת היה נשכח עשיית הצבע, ושוב אחר כך נזכרו ולמדו לעשות הצבע. ואין צורך לבא למה שביארנו במאמרנו שפוני טמוני חול שהוא הוספה מהגאונים בלשון המדרש יעו\"ש:", + "גם מלשון ספר החינוך פ' שלח בתוך דיני התכלת שכתב וזה לשונו וזה ימים רבים לישראל, לא שמענו מי שזכה לתכלת בטליתו ע\"כ, לשון זה מורה להדיא, שלא היה שום קבלה ביד החכמים שנגנז התכלת ואי אפשר שיהיה, דא\"כ לא הוי ליה למימר לא שמענו. גם לשון זה מורה להדיא שלא החליט העדרו על להבא, רק סיפר ההוה שזה ימים רבים לא שמע מי שזכה לתכלת בטליתו, וכאומר שמצפה שעוד נזכה לתכלת שלא נתיאש לומר שלא יהיה עוד עד ביאת הגואל:", + "גם מדברי הרדב\"ז בתשובה שהבאנו במאמרנו שפוני טמוני חול, מבואר להדיא שלא היה גניזה בתכלת, ולא נתיאש מאפשרות מציאותו:", + "גם גדולי האחרונים בדור שלפנינו, הגאון האמתי מתון ומסיק בעל חמדת שלמה ז\"ל בתשובתו (חלק אהע\"ז סי' ט) כתב מבואר ומפורש שאין הדבר מוכרח שלא ימצא התכלת אף בזמן הזה, אם נעמוד על כל הבדיקות כמו שהעתיקם הרמב\"ם ז\"ל בהל' ציצית ע\"כ יעו\"ש, והגאון המובהק חריף ומקשה בעל תשו' ברית אברהם (חלק אהע\"ג סי' מ\"ו אות ה') מביאו ושתיק ליה בזה יעו\"ש. מבואר ומפורש, דבזה אודויי קא מודה ליה, הרי מפורש דמיפשט פשיטא להו להנהו תרי אריותא תקיפי גאוני בתראי שלא נגנז התכלת. לא בפועל. ולא בטעמים וסודות. ואפשר שיהיה על ידי אומן בקי במלאכת הצביעה, שיחזיר עטרת תפארת התכלת ליושנה. הרי נתבאר דעת רוב מנין ורוב בנין מגדולי ישראל עמודי ההוראה קמאי ובתראי ז\"ל, שלא נגנז התכלת ושהוא אפשר שיהיה בזמן הזה ומצותו קיים ומחויב גם בזמנינו, ויתר הגאונים מדורות הראשונים והאחרונים שלפנינו לא נמצא בלשונם רמז רמיזה ההיפך מזה. וא\"כ אל מי כוון הרב נ\"י באמרו ודעת הגדולים שהאידנא נגנז ושאין אנו מחויבין בתכלת:", + "ואם כוונת הרב נ\"י על גדולי ישראל בדורנו, אשר בהתגלות לבם מראים שאינם חפצים בתכלת, שהרי אינן מטילין תכלת בטליתם. נתפלא, זך הרעיון יקרא זאת דעה ודאית. הלא מראש לא בסתר דברנו, כי אם רק נשמע טעם המתקבל על הלב, אפילו שלא יהיה בזה הטעם להטיל צד איסור בהתכלת, אלא שיהיה טעם ברור ומתקבל שאין חיוב להטיל התכלת, הננו מוכנים לקבל האמת ממי שאמרו ונסיר התכלת מטליתנו. כי לא לחרפה יהיה לנו, אדרבה זה יהיה תפארתנו ונדרשה בפירקא \"ברם דברים שאמרנו לפניכם טעות הם בידינו. כי כשם שנקבל שכר על הדרישה כך נקבל שכר על הפרישה\", ואין אומר ואין דברים משום גדול שיאמר כי הוא זה, מילתא בטעמא במה שממאן במצות התכלת. ואם היה בידם שום טעם נכון, ודאי לא הוי שתקי:", + "והגם ששמענו כי מתנצלים בפני ההמון ובפני בעלי מלחשי לחשים שיש בידם להשיב, אלא שיראים להתווכח עמנו לאשר יודעים בנו שנקפחם בדברינו, ובעל כרחיהם יוכרחו להודות לדברינו. אבל לא אחשוד את הרב נ\"י שיקבל זה ההתנצלות, כי זה עצת קרח ועדתו כדאיתא במדרש (במדבר רבה פי\"ח) אמר אם אני משיבו יודע אני בו שהוא חכם גדול ועכשיו יקפחני בדבריו, ואני מתרצה לו בעל כרחי, מוטב שלא אזקק לו יעויין שם:", + "ואם יאמר הרב נ\"י, אשר בהתגלות לבם לבד שאינם חפצים להטיל התכלת בטליתם, גילוי דעתא מילתא הוא, דודאי ברור להם שהאידנא נגנז התכלת ואין אנו מחויבים בתכלת, ועל סמך זה אומר שאין לו להניח דעת גדולי ישראל הודאי ולהחמיר מספק. תמה נקרא, מה ראיה היא זו מהתגלות לבם. הרי גם כבודו נ\"י בכלל גדולי דורנו הוא שאינו מטיל את התכלת בטליתו, אף שבפה מלא הודה שאין ברור לו לומר שהאידנא נגנז ושאין זה תכלת. א\"כ מטיב עצמו יוכל לידע טיבן של רחוקים, שג\"כ אין בפיהם דברים נכונים וברורים, אלא מחמת שנאה וקנאת איש מרעהו מעוותין את הדין ואינם יורדין לעומק הדבר אלא כל אחד סומך על חבירו:", + "ואמינא למשכוני נפשין אדרב נ\"י, דבמדת ענוה אחז צדיק דרכו להגדיל מעלת זולתו ולהקטין מעלת עצמו כראוי לצדיק ונשגב כמי\"ב, לאמור הנני ככל כלל פשוטי עמינו, ואיני יודע בטיב ההלכה ורק עיני תלויות אל הגדולים אשר בארץ לשמוע מה בפיהם, והיינו דקאמר שאין לי להחמיר מספק ולהניח הודאי דעת הגדולים העומדים מנגד, שהם לדעתו רבים נגדנו ויחיד ורבים הלכה כרבים, ויש בזה סרך מצות עשה דאחרי רבים להטות, והגם דמדברי התוס' בכמה דוכתי משמע דיכולין להחמיר כדברי היחיד, היינו דסברי כדעת התשב\"ץ בספר זוהר הרקיע (סי' קל\"ה) דאמרם רובא דאורייתא היא מדקדוקי ודיני התורה, אבל לא יחייב היותו מכלל המצות יעו\"ש. אבל לדעת מוני מצות שמנו זה בכלל המצות, יש בזה סרך מצות עשה, ואין מקום לחלק בין להקל בין להחמיר:", + "אמנם גם כי יהיה כוונת הגאון שיחיה כן, יגדל התימה. כי הגם שאנו בענינו צדדנו בזה בכתובים אצלנו, להמליץ בעד ההמון עם הנמנעים לקיים מצות התכלת, דלא למיחשבינהו כפורקי עול מצות בזדון בשאט נפש, כי שגגה היא אצלם שסומכים על הגדולים בחושבם לחסרון ידיעתם, שנדונינו הוא מחלוקת יחיד ורבים והלכה כרבים, ועיקר העוון חל על ראשיהם ומנהיגיהם שהמה בכלל המעכבים את הרבים מלעשות מצוה שדינם מפורש ברמב\"ם (הל' תלמוד תורה פ\"ו הי\"ד) ובשלחן ערוך יו\"ד (סימן של\"ד סעיף מג) יעו\"ש. וה' הטוב יכפר אבל לכל העם בשגגה:", + "אבל הרב נ\"י מלבד דהגם כי קטן הוא בעיניו, גדול הוא בתורה כמי\"ב, ובמקום מצות ה' ברה מאירת עינים, אין לו לאחוז במידת ענוה, אלא הרי הוא בכלל המנין לומר דעתו דעת תורה, ולא על צד ההשענה על אחרים המכונים בשם גדולים אוחזים בפלך השתיקה. שהרי יש בזה סרך לא תעשה דלא תענה על ריב לנטות, שבאה הקבלה על זה בספרי זוטא, שלא תאמר בשעת מנין די לי שאהיה כרבי פלוני אלא אמור מה שלפניך, ועיין תוספתא סנהדרין (פ\"ג) ובספר המצות להרמב\"ם ז\"ל (מל\"ת רפג) ובחיבורו (הל' סנהדרין רפ\"י):", + "אכן גם למה דאחזתו מדת הענוה למיחשב נפשיה כפשוטי ההמון, לא מפני זה יצדק שיפול ברשת טעותם למיחשב נידונינו למחלוקת יחיד ורבים, שהרי מכמה טעמים גלוים וידועים לכל בר בי רב דחד יומא ואפילו למתחילים, גלוי ומפורש לכל דאין למיחשב נידונינו למחלוקת יחיד ורבים, שיהיה שייך בזה לומר יחיד ורבים הלכה כרבים:", + "א. דבר פשוט וידוע לכל, שעד כאן לא קרינן אחרי רבים להטות ולא תנינן יחיד ורבים הלכה כרבים, אלא כשהרוב משיבים על טענת היחיד, ומראים פנים לדבריהם מאיזה טעם באו לחלוק. אבל אם דנין אותו בשתיקה גרידא, ואין בפיהם מענה ותשובה להראות פנים לדבריהם להוציא מהכרעת דברי הצד המועט שכנגדם, רק שבאין בעקיפין להחליט ולומר שמבטלים דעת היחיד ברוב מנין מהסכמתם ורצונם בלבד, או שיאמרו שנשענים על דעת אחדים מחכמי הדור המפורסמים, שאוחזים ג\"כ בפלך השתיקה, ואינם מודים לדעת היחיד וכדומה מהדחיות. ודאי אין נכנסין למנין כלל, למיחשב להו רובא לבטל דעת היחיד, המראה פנים של תורה וטעם לדבריו, דאין בעלי המחלוקת נכנסים למנין, אלא כשזה מטמא ונותן טעם לדבריו וזה מטהר ונותן טעם לדבריו כלשון הרמב\"ם ז\"ל (פ\"א מהל' ממרים ה\"ד):", + "ובזה נתבאר אצלינו בכתובים בקונטרס כללי הלכה, הא דתניא בתוספתא דמס' סנהדרין (פ\"ז) אין נמנין אלא במקום שמועה אחד אומר משום שמועה וכולן אומרים לא שמענו ע\"ז, מנין אחד אוסר ואחד מתיר אחד מטמא ואחד מטהר וכולן אומרים לא שמענו מנין עומד יעו\"ש, ומפרשי התוספתא נלאו לפרש תוספתא זו, והגיהו בה, ואנן בעניותין פירשנו לה בלי שום הגהה, דהכי קאמר אין נמנין אלא במקום שמועה. כלומר אין עומדין להיות נכנסין למנין להכריע על פי הרוב, אלא היכא שהחולקין כל אחד מראה פנים לדבריו מפי השמועה וצורתא דשמעתא, וכהאי דירושלמי ברכות (פ\"א) ותוספתא דאהלות (פ\"ד) אמרו הואיל ויש כאן מטמאין ויש כאן מטהרין נעמוד למנין יעו\"ש, לאפוקי אחד אומר משום שמועה, כלומר שמראה פנים לדבריו מצורת השמועה, וכולן אומרים לא שמענו, כלומר שחולקים ולא סבירא להו להסכים, ואין נותנים טעם לדבריהם מצורת השמועה, מנין עומד, כלומר המנין עומד מלמנות שאין נכנסין למנין שהרוב יכריע נגד דעת היחיד, אלא נקטינן כוותיה דהך שאמר משום שמועה אע\"ג שהוא יחיד והם הרבים, דכיון שאין נותנים טעם לדבריהם מצורת השמועה כמאן דליתנייהו דמיא, דכמו שאומרים איני יודע נינהו, דקי\"ל במס' סנהדרין (יז.) שכל האומר איני יודע כמאן דליתא דמי. וכן אחד אוסר ואחד מתיר כו' כלומר וכל אחד מראה פנים לדבריו מצורת השמועה, וכולן אומרים לא שמענו, כלומר שבלי טעם מסכימים לדעת אחד משני החכמים החולקים ואינם מראין פנים לדבריהם מצורת השמועה. מנין עומד. המנין עומד מלמנות ואין אותן החכמים אעפ\"י שמרצונם מסכימין לדעת אחד משני החכמים אין נכנסין למנין להכריע על פי הרוב, דכיון שאין נותנים טעם לדבריהם כמאן דליתנייהו דמיא. והדרינן לכללא דאמרינן במסכת ע\"ז (ו:) היו שנים אחד מטמא ואחד מטהר אחד אוסר ואחד מתיר, אם היה אחד מהם גדול מחבירו כו' הלך אחריו, ואם לאו הלך אחר המחמיר, ריב\"ק אומר בשל תורה הלך אחר המחמיר בשל סופרים הלך אחר המיקל יעו\"ש. וא\"כ בנידונינו שאין אומר ואין דברים משום אחד מהנמנעים להטיל התכלת בטליתם שום טעם לדעתם מצורת השמועה וההלכה. א\"כ פשיטא שאין נכנסין למנין כלל, ואין נידוננו ענין כלל למיחשביה מחלוקת יחיד ורבים. והגם ששמענו אומרים שיש להם טעם, אלא שאין רוצים לגלותו מטעם הכמוס אתם. אכן גם בכהאי גוונא אין נכנסין למנין וכמאן דליתנייהו דמי. דכיון שאינו יכול להוציא טעמו לאור כנשתתק או מת דמי, דפסק הרמב\"ם ז\"ל (הלכות סנהדרין פ\"י ה\"ד) ובטוש\"ע חו\"מ (סימן יח) אמר אחד יש לי ללמד זכות ונשתתק או מת קודם שילמד זכות ויאמר מאיזה טעם מזכה הרי הוא כמי שאינו יעו\"ש. ומקור דבריהם מש\"ס סנהדרין (מג.) בעא מיניה רב אחא בר הונא מרב ששת אמר אחד מן התלמידים יש לי ללמד עליו זכות ונשתתק מהו, מנפח רב ששת בידיה נשתתק אפילו אחד בסוף העולם נמי התם לא קאמר הכא קאמר מאי, מי אמרינן אי לא אשתתק הוי ממש בדבריו וצריך לסתור את הדין, או נימא דלא סגי עד שהוציא דבריו וטעמו לאור יעו\"ש, ואע\"ג דלא איפשטא האיבעיא, סבירא להו להפוסקים ז\"ל דלא שבקינן פשיטותיה דרב ששת מקמי ספיקא דרב אחא בר הונא, ועיין ירושלמי סנהדרין (סוף פרק נגמר הדין) וכ\"ש היכא דאיתא קמן ולא אישתקל מילוליה, ורק שאומר שאינו יכול להוציא דבריו וטעמו לאור מטעמים כמוסים בלבו, שאינו נכנס למנין כלל, דאף רב אחא בר הונא לא קא מיבעיא ליה אלא בנשתתק דוקא, דיש לתלות ולומר אלו לא נשתתק היה מגלה טעמו. אבל בלא נשתתק רק שאומר שאינו רוצה להוציא טעמו לאור מטעם הכמוס בלבו, גם רב אחא בר הונא לא קא מיבעיא ליה, דודאי דברים שבלב אינן דברים ותלינן דלית ליה טעמא כלל, ואינו נכנס למנין וכל זה פשוט וברור:", + "ב. אמנם אם אפילו הוציאו מפיהם איזה טעם מה שנמנעים להטיל התכלת, ג\"כ אין בהסכמתם תורת רוב להיות נידון בדין יחיד ורבים הלכה כרבים, שהרי הלכה פסוקה היא בתשובות הרשב\"א, הובא להלכה בבית יוסף חושן משפט (סוס\"י יג) ובכנה\"ג (שם) ובסוף ספר גט פשוט כלל ראשון וז\"ל דבר ברור הוא זה שאין הולכין אחר הרוב אלא כשרבו על המועט מתוך משא ומתן של כולם, אבל לא כשהמיעוט איננו עמהם במעמד אחד דאמרינן שאלו היה שם אותו אחד שמא היה מראה פנים להפוך כל מה שהסכימו הרוב ויודו לו הרוב בכך, ואין רוב בכל מקום אלא רוב הבא מתוך הכלל ומתוך משא ומתן. אבל רוב הנפרד מן הכלל שדנין או שמין או בוצעין לעצמו שלא מתוך משא ומתן עם הכלל לא עשו ולא כלום ע\"כ. והביאו ג\"כ הרלב\"ח באגרת הסמיכה יעו\"ש. והגם שבנידון הרלב\"ח בענין הסמיכה חלק עליו הר\"י בי רב, לא פליג עליו בה אלא משום שהוכיח דהחזרת הסמיכה ליושנה אין צריך משא ומתן ומעמד חכמים שישאו ויתנו כפי דעתם וסברתם, רק בהסכמה גרידא מצד הרוב סגי יעו\"ש. אבל מודה הוא לדין תשובת הרשב\"א, דבדבר דצריך משא ומתן בסברא וטעם, דצריך שיהיה הרוב מתוך הכלל אבל רוב נפרד מהכלל לא חשיב רוב:", + "ומעתה בענין מניעת עשה של תורה להיות נמנע מלקיים מצות הטלת תכלת, דודאי לא סגי הסכמה גרידא לבטל עשה של תורה, אלא צריך הכרעת חכמי התורה בטעמים וסברות מצורת השמועה. הוא פשוט ומבואר שאין מועיל כאן הסכמת הרוב אלא ברוב הבא מתוך הכלל. וכיון שאנו בעניינו נשאנו ונתננו עם כל חכמי ישראל, שהרי הגיע אליהם מאמרנו שהוצאנו לאור והם לא נשאו ונתנו עמנו רק מה שהראו לנו התגלות לבם שאינם חפצים במצות התכלת, כל כהאי גוונא הדבר מבואר מתשובת הרשב\"א הנ\"ל שאין בהסכמתם תורת רוב, כיון שאינם רוב הבא מן הכלל אלא נפרדים מהכלל דלא עשו ולא כלום וכמאן דליתנייהו דמי.", + "ג. ומלבד זה אף אם נחזיק נידונינו לדון ביה דין יחיד ורבים ונבוא למנין, באמת ת\"ל אתנו רוב בנין ורוב מנין, דמאחר שנתבאר דלא נכנס למנין אלא מי שמראה פנים לדעתו מצורת השמועה, ולא מי שעומד על דעתו מהסכם רצונו בלבד בלא טעם וסברא, א\"כ הגם שרבים המה מהמון העם אשר מקלם יגיד להם ואינם מטילים תכלת בטליתם, אבל רובם אינם בני תורה שידעו לומר כי הוא זה בטעם הדבר מה שנמנעים להטיל התכלת. וגם החכמים שבהם רובם אשתמוטי קא מישתמטי מלקיים מצות תכלת, מחמת שרשות אחרים עליהם להיות זנבות לשועלים וצריכים להחניף ראשים שלהם, וכאשר שמענו מהרבה חכמים שבהם אשר בפה מלא מתאוננים, על אשר אין לאל ידם להטיל התכלת בטליתם מיראת מהני בריוני ואינשי דלא מעלי, שמאיימין עליהם ומונעים אותם מלהטיל התכלת בטליתם. וא\"כ כל הנהו אינם נכנסין למנין כלל, ולא נשאר להיות נכנסין למנין ממפלגה הנמנעים ממצות תכלת, רק מיעוטי דמיעוטי איזה חכמים ידועים שיש בכחם על צד הדחק ליתן קצת פנים מסבירות לדבריהם, אמנם אשר אתנו החרדים על דבר ה' לקיים מצות התכלת, הנה מלבד חכמי התורה אשר ביניהם חברים המקשיבים לקולנו, אשר כח בידם ללחום במלחמתה של תורה ככל גדולי זמנינו המפורסמים, והרבה מהם מגדולי ההוראה יושבים לכסא יוסף ה' עליהם. מלבד זה רובם ככולם זרע ברך ה' מופלגי תורה, יודעים מה שלפניהם, בקיאים בטיב החלזון וסימניו, ויודעים לאסהודי סברא ממה שכתוב במאמרנו שפוני טמוני חול ופתיל תכלת, שעל פי זה שפטו בדעתם בראיות והוכחות המתקבלות על הלב, וגמרו בלבם לקיים מצות תכלת. א\"כ הרי כל אלו מצטרפים למנין דעות להכריע במנינם גם אם יפקפקו נגדם קצת מהגדולים, שהרי במחלוקת חכמים יכול הרב ללמד לתלמידו בשעת הדין ונמנין בשנים למנין דעות, אע\"פ שהתלמיד צריך לגמרי' ולסברא דרבו, כמבואר מסוגיא דסנהדרין (לו.) אמר רב שונה אדם לתלמידו ודן עמו בדיני נפשות ופירש\"י שונה אדם לתלמידו ומראה לו פנים לזכות ולחובה בתוך הדין ודן עמו ונמנה עמו או לזכות או לחובה, ומטין הדין על פי התלמיד כאחד מן הדיינין. מיתיבי הטהרות והטמאות האב ובנו הרב ותלמידו מונין להם שנים דיני ממונות ודיני נפשות כו' אין מונין להם אלא אחד, כי קאמר רב כגון רב כהנא ורב אסי דלגמרי' דרב הוו צריכי, ולסברי' דרב לא הוו צריכי, ופירש\"י הטומאות והטהרות שהוראתן ביחיד ואין בהם מנין אלא אם כן חולקין בדין וצריך לעמוד למנין אם רבו המטמאין או המטהרין, מונין האב ובנו או את הרב ותלמידו בשנים, אבל דיני ממונות ונפשות שמנין שלהם אף בתחילת הדין מן התורה, שזה צריך שלשה וזה צריך עשרים ושלשה כו' אין הרב ותלמידו נמנין אלא אחד, ומשני כי קאמר רב דתלמידו נמנה אף בדיני נפשות, לא אמר אלא כגון רב כהנא ורב אסי דלגמרי' הוו צריכי למה ששמע מרבו, אבל לסבריה למצוא ראיות וליישב הטעמים לא הוו צריכי, הלכך גברא באפי נפשיה הוא, דאי משום גמרא דשמע מיניה כל ישראל נמי ממשה קבלו, ואין אלו טעמים הבנת לבו דנימא אם היתה חכמתו מפי רב אחר הוי אומר טעם אחר ע\"כ יעו\"ש. אלמא דבטהרות והטומאות שהוראתן ביחיד ואין בהם מנין אלא א\"כ חולקים אפילו בדצריך נמי לסברי' דרביה מונין לו בשתים, כל כמה דהרב מסביר ליה וסביר, וכן נפסק להלכה ברמ\"א בחושן משפט (סימן יח סעיף ה) דלענין איסור והיתר או דיני טומאה וטהרה אפילו צריך לסברת הרב מונין להם שנים:", + "וא\"כ בנידוננו, אשר ת\"ל כבר הטילו תכלת בטליתם יותר מחמשה עשר אלף איש, ורובן תלמידי חכמים נינהו, וזעירא דבהון מסברי ליה וסבר, ואחר שנשאו ונתנו במאמרנו עשו מעשה וקבלו עליהם חיוב המצוה, ובקיאים בטיב אותה ההלכה על בוריה, פשיטא דמצטרפין למנין רוב דעות לבטל דעת היחידים מחכמי הדור המעוותין את הדין, הגם שיהיה קצת בכחם להראות פנים מסבירות באחיזת עינים:", + "ואל תתמה עלן בזה ממה שכתב הרא\"ה בספר החינוך (מצוה עח) בענין מצות אחרי רבים להטות, וזה לשונו ולפי הדומה שבחירת רוב זה הוא בששני הכתות החולקות יודעות בחכמת התורה בשוה, שאין לומר שכח חכמים מועטת לא תכריע כת בורים מרובה ואפילו כיוצאי מצרים רק כששוין בחכמה או בקירוב, אמרה תורה שלא נסור מדעת הרוב בין שיסכימו לאמת בין לא יסכימו לאמת לפי דעת השומע כו' יעו\"ש. דכי הדדי נינהו הכא ב\"ש מחדדי טפי. ועיין תוס' חגיגה (טז: ד\"ה לא) ואם כן כל שכן תלמיד דלא גמיר ולא סביר רק בהוראה אחת שלמד בשעת הדין, היאך יצטרף למנין ללחום בשער עם בעלי תריסין דפקיע שמייהו אשר קטנם עבה ממתנם, ועל כרחך צריך לפרש הסוגיא דסנהדרין הנ\"ל, דמיירי בששתי הצדדים שוות בחכמה ועיין חידושי רמב\"ן (שם):", + "אמנם באמת הדבר מבואר ומפורש להדיא בירושלמי (ריש פ\"ק) דהוריות עלה ששנינו הורו ב\"ד וידע אחד מהן שטעו או תלמיד שהוא ראוי להוראה, ומפרש עלה רב אימי בשם רבי שמעון בן לקיש כגון שמעון בן עזאי יושב לפניהם. מה אנן קיימין אם ביודע כל התורה ואינו יודע אותו הדבר אין זה שמעון בן עזאי. ואם ביודע אותו הדבר ואינו יודע כל התורה שמעון בן עזאי הוא אצל אותו הדבר יעו\"ש, הרי מבואר שתלמיד שיודע בדבר אחד ממצות התורה ובקי בטיב אותה ההלכה, הוי עליו כל תורת חכם שהגיע להוראה לגבי אותה ההוראה כשנשאל עליה, ומכריע טפי לגבי אותו דבר מחכם גדול שיודע בכל התורה כולה ואינו בקי בטיב אותו דבר:", + "והגם דאמרינן בירושלמי חגיגה (פ\"א ה\"ח) אע\"ג דאתמר ממנין זקנים לדברים יחידים. והוא שיהא ראוי לכל הדברים, כהדא דריב\"ל מני לכל תלמידוי, והוה מצטער על חד דהוה בכי בעיינוי ולא יכול ממנייתי', וימניניה לדברים יחידים הדא אמרה הראוי לכל הדברים ראוי לדבר אחד ושאינו ראוי לכל הדברים אפילו לדבר אחד אינו ראוי יעו\"ש, ומשמע שאין חילוק בין שאינו ראוי לכל הדברים מחמת חסרון שבגופו כעובדא דריב\"ל שהיה סומא בעינו, בין שאינו ראוי לכל דבר מחמת חסרון חכמה, דבכל ענין אף למה שראוי אין ממנין אותו. וכן פסק הרמב\"ם ז\"ל להלכה (פ\"ד מהל' סנהדרין ה\"ח) יעו\"ש בלחם משנה. אכן הדבר פשוט דהך דריב\"ל לא איתמר אלא שלא למנות אותו בסמיכה או נתינת רשות, לענין שיהא פטור מלשלם אם טעה, אבל כשבא להורות בלא סמיכה, אין צריך להיות ראוי לכל הדברים, אלא כל שבקי בטיב הלכה אחת ראוי להורות בה, דשמעון בן עזאי הוא אצל אותו הדבר. ותדע שהרי הסומא כשר וראוי להורות ולדין בדיני ממונות, אע\"פ שאין ראוי לכל הדברים, ורק כשבא למנותו להיות מוסמך, קי\"ל מהדא דריב\"ל דלא מהני עד שיהא ראוי לכל דבר. והוא הדין נמי לענין חסרון חכמה, כל שאינו בא להיות חכם סמוך, אין צריך שיהא ראוי ובקי להורות בכל התורה כולה, אלא בטיב אותה הלכה שנשאל עליה, וחילוק זה מבואר ג\"כ מדברי רמ\"א ביורה דעה (סימן רמב סי\"ד) וז\"ל, נראה לי שמותר לתת מורנו לאחד שיסדר גיטין, ואע\"פ שמדין הסמיכה שבימים הראשונים לא היה דינא הכי, מ\"מ עכשיו אינו אלא נטילת רשות בעלמא ושרי יעו\"ש, וכוונתו ברורה כמ\"ש הש\"ך (שם) שמדין הסמיכה אין סומכין, אלא למי שבקי להורות בכל התורה כולה, אבל סמיכת מורנו שבזמן הזה שאינה אלא נטילת רשות בעלמא, למה שראוי ראוי, וכל שיודע בטיב גיטין וקידושין עוסק עמהם:", + "ומיושב בזה לשון רש\"י ז\"ל במס' הוריות (דף ד:) או זקן שאין ראוי לבנים, וקשיא לי מפני מה אין ראוי להוראה ע\"כ, ולכאורה תמוה, הא הדבר פשוט משום דאינו ראוי להיות סמוך בסנהדרין לכל הדברים, וממילא אף לדבר אחד אינו ראוי להיות סמוך בסנהדרין, כהדא דריב\"ל, ובדיני נפשות ודאי אינו ראוי להיות יושב בסנהדרין, משום שאינו רחמני כדאיתא בסנהדרין (לו:) יעו\"ש בפירש\"י. אכן לפי חילוק הנ\"ל נראה פשוט, דבאמת לאו לענין פירושא דמתניתין קא קשיא ליה לרש\"י, אלא אדקדוק לישנא דמתניתין דכייל ליה בכלל שאין ראוי להוראה, והרי ראוי הוא להוראה בלא סמיכה ועיין לחם משנה (פי\"ג מהל' שגגות ה\"א ד\"ה או זקן):", + "אמנם מה שמבואר מדברי הרא\"ה בספר החינוך, דאף בשני כתות חכמים שהגיעו להוראה שאינן קרובין להיות שוה בחכמה, הולכין אחר הגדולה בחכמה אפילו כנגד רוב מנין. אינו אלא בזמן שהסכמת הרוב הוא בצד המקילין, אבל בזמן שהסכמת הרוב הוא בצד המחמירים, אע\"פ שהם קטנים מצד שכנגדם, אזלינן בתר רובא. דהרי גם בדליכא רובא נמי קי\"ל כריב\"ק בפ\"ק דעכו\"ם (ז.) דכל מקום ששנים חולקים זה אוסר וזה מתיר, לעולם בשל תורה הלך אחר המחמיר, ואע\"פ שחבירו גדול הימנו בחכמה ובמנין, וכדפסק הרמב\"ם ז\"ל בהלכות ממרים (סוף פ\"א) וכמו שביאר (שם) מרן הקדוש הכסף משנה ז\"ל יעו\"ש, וכן נפסק להלכה בכללי הוראה שביורה דעה (סימן רמב), וביאר הש\"ך (שם) דגדול במנין אינו ברוב דעות, רק שיש לו בישיבתו יותר תלמידים מאצל חבירו, והר\"ן בן חביב בסוף ספרו גט פשוט (כלל ראשון), כתב לפרש בפשיטות, דאפילו ברוב דעות, כל כמה שלא נשאו ונתנו במעמד אחד, הלך אחר המחמיר דלא אזלינן בתר רוב דעות בכהאי גוונא. וכמו שנתבאר לעיל (אות ב) מדברי הרשב\"א ז\"ל יעו\"ש, ומעתה מבואר דכ\"ש הוא שבזמן שהסכמת הרוב הוא בצד המחמירים דאזלינן בתרייהו אף אם צד המועט גדולים בחכמה עליהם, דלא משגחינן בחכמה כל עיקר להוציא מסברת המחמיר:", + "כללא דמילתא, דברי הרב מקוטנא נ\"י שכתב ודעת הגדולים שהאידנא נגנז התכלת ושאין אנו מחויבין בתכלת כו'. מרפסין איגרא, ואין להם על מה שיסמכו לומר כי הוא זה בכוונתו, ולא שייך אף לומר עליהם שהוא סברא כרסיית, רק דברים מבוהלים ודחופים:", + "ואם יאמר הרב נ\"י ששמעו אזניו דבר מאחריו, אשר המכונים בשם גדולים הריצו אגרותיהם אליו, כי לגודל שנאתם וקנאתם לנו קשרו עלינו קשר שיתאספו כולם, עד שיהיה בבירור הרבים בדעה אחת נגדנו, ועשו ביניהם שאף אם אחר שישאו ויתנו עמנו ויראו שהאמת אתנו לא יקבלו דברינו ויתעקשו בסברות מזויפות לדחות דעתינו, וא\"כ ממילא פשוטי ההמון והרב נ\"י במידת ענותנותו בתוכם אשר אינם יודעים בטיב ההלכה בין ימינם לשמאלם, מוכרחים המה לקבל דעת הרבים, משום אחרי רבים להטות, שהתורה מסרה כל מחלוקת חכמים כפי הסכמת הרוב בכל אופן שתהיה בין אמת בין שקר חלילה, וזה כוונת הרב נ\"י באמרו ודעת הגדולים שהאידנא נגנז התכלת כו', כלומר שיודע דעתם שכן קשרו קשר ביניהם שלא יודו על האמת, רק כולם יאמרו פה אחד לבטל המצוה כדי לבטל דברינו, והגם שבאמת שקר בימינם, מ\"מ הרי הם הרבים ועל כרחו אין לו להניח דעתם הודאי אף שהוא בעקשות ותרמית ולהחמיר מספק:", + "אכן גם זה הבל ורעות רוח, דעד כאן לא אמרה תורה אחרי רבים להטות, אלא בזמן שאין חשד על הרבים החולקים שיטו הדין בזדון לבם רק בשוגגים או מוטעים או אפילו במסולפים שעומדים על דעתן בעקשות הלב מלהכיר האמת, אבל כל שחושדין אותן במזידין שיודעים את האמת ומתכוונין למרוד בה, ולהוציא משפט מעוקל בכח הסכמת הרוב. בכהאי גוונא אין ענין כלל להכחיש ולשקר דבריהם בטעמים וראיות, שלא יועיל כלל נגד הסכמת הרוב, אכן בכה\"ג כל איש ואיש מישראל שחושד אותן במזידין, מוזהר הוא בלאו שלא לנטות אחרי הסכמת הרוב בזה, והוא מה שאמרה תורה לא תהיה אחרי רבים לרעות, וביאר רבינו יונה בשערי תשובה (סימן נ) שהוזהרנו בזה שלא להתחבר אל המסכימים אל העולה, כענין שנאמר (ישעיהו ח׳:י״ב) לא תאמרון קשר לכל אשר יאמר העם הזה קשר עכ\"ל, ורמז בזה לסוגיא דמס' סנהדרין (כו.) מאי קשר רשעים שבנא הוי דריש בתליסר רבוותא, חזקיה הוי דריש בחד סר רבוותא, כי אתא סנחריב כו' הוה קא מסתפי חזקיה, אמר דילמא חס ושלום נטיה דעתיה דקב\"ה בתר רובא כו' בא נביא ואמר לו לא תאמרון קשר לכל אשר יאמר העם הזה קשר, כלומר קשר רשעים הוא וקשר רשעים אינו מן המנין יעו\"ש:", + "ומעתה בנידוננו, הגם שקשרו עלינו קשר שיעשו בזדון לבם הסכמת הרוב לבטל מצות ה' לא הועילו כלל, כי קשר רשעים אינו מן המנין, וכל איש ואיש מישראל שניכר לו קצת לחשוד אותן במזידין וכ\"ש הרב נ\"י שיודע בזדון לבם, הוא מוזהר בלאו דלא תהיה אחרי רבים לרעות:", + "והא דתניא במס' ר\"ה (כה.) אתם אתם אתם שלשה פעמים, אתם אפילו שוגגין, אתם אפילו מזידין, אתם אפילו מוטעין יעו\"ש. היינו דוקא בקידוש החודש דרבי התם קרא בהדיא, אבל בכל הוראות שבתורה הדבר פשוט, שאפילו הורו ב\"ד הגדול שהם עמוד ההוראה באיזה מצוה שלא כדין במזיד אינו נקרא הוראה, וכדתנן בפ\"ק דהוריות (ד:) הורו ב\"ד מזידין ועשו כל הקהל שוגגין מביאין כשבה ושעירה, ופירש\"י הורו ב\"ד מזידין ועשו כל הקהל שוגגין לא הוי הוראה מעליא, דאם כל עדת ישראל ישגו כתיב, דבעינן שוגגין בב\"ד והכא הוי ליה שגגת מעשה בלא הוראה, ומביאין כל אחד מן הקהל כשבה או שעירה דכיחיד דמו יעו\"ש:", + "ובאמת גם במס' ר\"ה (שם) גבי קידוש החודש נראה ג\"כ עיקר הגירסא דצריך להיות אנוסים במקום מזידין, שכן הוא הגירסא בתורת כהנים (פ' אמור פרשה ט ושם), וכך היתה הנוסחא (שם) לפני הראשונים הראב\"ד והרא\"ש ורבינו הלל בפירושם להתורת כהנים (שם) יעו\"ש, וכן היה גירסת הרמב\"ם במס' ראש השנה (שם) כמו שהעתיק בהלכות קידוש החודש (פ\"ב ה\"י) ויעו\"ש בהגהות מיימוניות, ובאמת נראה שגירסא זו של הרמב\"ם היא עיקרית בש\"ס, דלפי נוסחתנו תקשי, דבין אם קתני להו בסדר לא זו אף זו, בין אם קתני להו בסדר זו ואין צריך לומר זו, הוי ליה למתני מזידין או בראשונה או באחרונה ולא באמצע. ועיין בנמוקי תורה להרמב\"ן ז\"ל פ' שופטים, ובהשגותיו לספר המצוות שורש ראשון, ולא עת האסף פה:", + "ובעיקרא דמילתא, אם כוונת הרב נ\"י על אלו העומדים לנגדנו מגדולי זמנינו מלבד כל מה שכתבנו, עוד יש להתפלא טובא איך סליק אדעתיה למיסמך על אלו גדולי זמנינו העומדים לנגדנו למיחשבינהו רבים, מי המה מגדולי זמנינו העומדים לנגדנו, הרי כמעט כולם כל אחד בערכו טעים טעמא דאיסורא בהוראה שאינה הוגנת, ומכשילים את הרבים באיסור חמץ החמור, מהם שהקילו לטחון קמח של פסח ברחיים שעם מכונת העלוואטארין, ומהם שהעיזו פניהם נגד מרן רמ\"א ז\"ל, והקילו לטחון בכיסים ישנים של כל השנה וכבר הוצאנו מודעות על זה, ומהם שנתנו הכשרים על תמצית חומץ, וכבר נתגלה קלונם ברבים מהודאות פיהם שהכשילו את ישראל בזדון לבם חמש שנים רצופים, וכבר הוצאנו מודעות גם על זה, ועל כולם מה שהכשילו את ישראל לעבוד עבודת קרקע בא\"י בשנת השמטה, ואיך יעלה על הדעת שאלו יכנסו למניין לסמוך על דעתם, השתא רבי חייא בר זרנוקי ורבי שמעון בן יהוצדק במסכת סנהדרין (כה.) דצדיקים גמורים הוו, ורק משום דלמדו זכות על ההוא גברא דקא כריב בשביעית, ואההוא גברא דהוה כסח בכרמו בשביעית, אמר עלייהו ריש לקיש כדאתא קמי רבי יוחנן, בני אדם החשודים על השביעית כשרין לעבר שנה הדר אמר לא קשיא לי מידי דהוי אששה רועי בקר, ורבנן אחשבינהו סמוך, והדר אמר לא דמי התם הדור אימנוהו רבנן ועברוהו לההוא שתא, הכא קשר רשעים הוא וקשר רשעים אינו מן המנין, ואף רבי יוחנן דאמר ליה לריש לקיש דא עקא, ופירש\"י ז\"ל שאתה קורא אותן רשעים, אכן מדלא השיב לו שקורא אותן רשעים שלא כדין, וכן מהא דכי אתו לקמיה דרבי יוחנן אמרו ליה קרי לן רועי בקר ולא אמר ליה מר ולא מידי, אמר להו ואי קרי לכו רועי צאן מאי אמינא ליה, משמע שגם רבי יוחנן לא פליג עליה דר\"ל בעיקר הדין, שהנעשה סניגורין לרשע מותר לקרותו רשע, ולהכי אמר להו ואי קרי לכו רועי צאן שהוא זילזול יותר, דהגם דכל סתם רועה אפילו רועה בהמה גסה פסול, מיהו יש חילוק בין רועי בהמה גסה לרועי בהמה דקה, דרועי בהמה גסה מעלין ולא מורידין ורועי בהמה דקה לא מעלין ולא מורידין, כדאיתא במסכת עכו\"ם (כו. ושם) ועיין חו\"מ (סוף סימן תכה) ובסמ\"ע (שם סימן לד סעיף יג) ולהכי קאמר להו, דאף אם היה מזלזל אתכם יותר וקרי לכו רועי צאן דלא מורידין ולא מעלין מאי אמינא ליה, הרי כדינא עביד, ורק שלריש לקיש קאמר דא עקא מה שאתה רוצה לפרסם ולהכריז עליהם שהם פסולים שהרי מכל מקום קודם הכרזה דיניהם דין, שאפילו גזלן דרבנן אינו נפסל עד שיכריזו עליו, וכ\"ש אלו שאין עליהם רק מה שנעשו סנגוריא לרשעים והם לא עשו בעצמן שום דבר רע:", + "ולכאורה אינו מובן באמת מאי כולי האי, אדרבה הוי דן את כל אדם לכף זכות תנן:", + "אכן נראה שמה שלמדו עליהם זכות, ג\"כ לא הועיל אלא דלא עברי על איסור תורה, אבל איסור דרבנן מיהו עבדי גם אף אחר הסנגוריא שעשו, וממילא הם רשעים דמאן דעבר אדרבנן שרי למקריה עבריינא כדאמרינן במס' שבת (מ.) ורשע נמי מקרי כדאמרינן ביבמות (כ.), והיינו דמה שלמדו זכות יכול לומר לעקל בית הבד אני צריך, מ\"מ עבר אדרבנן כמו שהשיב ריש לקיש הלב יודע אם לעקל אם לעקלקלות, כלומר והיה צריך לעשות פעולה מפורשת, שלא יהיה מקום לחשוד אותו, כדאמרינן במסכת שבת (כג.) דחיישינן לחשדא יעו\"ש, וכן נמי מה שלמדו עליהם זכות יכול לומר אגיסטון אנא, ופירש\"י שכיר בקרקע עכו\"ם, וג\"כ עבר על כל פנים אדרבנן, שהרי אין עודרין עם העכו\"ם בשביעית כדאמרינן במסכת גיטין (דף כב ושם). וגם לפי' שני של רש\"י משום ארנונא, גם כן עכ\"פ חשדא איכא, שהרי משום ארנונא לא הותר אלא חרישה ראשונה ולא חרישה שניה, כדפי' הראב\"ד בפירושו לתורת כהנים (פרשת בהר) מהירושלמי יעו\"ש. ומאן דחזי ליה חורש, אינו יודע אם הוא חרישה ראשונה ואם הוא משום ארנונא כלל, ונכלל הוא בתשובת ריש לקיש הלב יודע כו', ורק דאינהו למדו עליהם זכות, דעכ\"פ לא עברי אדאורייתא, והגם דאכתי עברי אדרבנן יש ללמד זכות דמשום כדי חייו הוא עושה, כהאי דתניא בתוספתא דמסכת תענית כשם שמתריעין על הגשמים בשאר שני שבוע, כך מתריעין עליהם בשביעית, מפני פרנסת אחרים, ומפרש עלה בירושלמי (פ\"ג דתענית ה\"א) מהו מפני פרנסת אחרים, חברייא אמרו מפני פרנסת עכו\"ם, רבי זעירא אמר מפני פרנסת חשודים, אתיא דרבי זעירא כרבי כו' חד ספר הוי חשוד על פירות שמיטתא אייתינהו גבי רבי, אמר לון ומה יעביד עליבא ובגין חיי' הוא עביד כו' יעו\"ש, אלמא דלרבי דס\"ל שביעית בזמן הזה מדרבנן, וכיון דלא עברי אלא אדרבנן צידד עליו ומה יעיד עליבא כו' ולא עוד אלא שמתריעין עבורן בשביעית, ור\"ל ור\"י סברי כיון דעכ\"פ עברי אדרבנן ורשעים הם, אין ללמוד סנגוריא עליהן, ותלינן דבאמת עברי אדאורייתא ולהכי קפיד עלייהו ר\"ל, וקרי להו בני אדם החשודים על השביעית ורועי בקר וקשר רשעים, וגם רבי יוחנן אמר להו ואי קרי לכו רועי צאן מאי אמינא ליה, הרי הדין עמו שאסור ללמוד סנגוריא על רשעים, והוי להו בזה מחזיק ידי עוברי עבירה, ותנן אין מחזיקין ידי ישראל בשביעית במסכת גיטין (סב.) יעו\"ש:", + "ואם כן כ\"ש וק\"ו בן בנו של ק\"ו, אלו מגדולי זמנינו העומדים לנגדנו, שהכשילו והתירו עבודת קרקע בשביעית על ידי ישראל שאינם מן המנין לסמוך עליהם, והגם שגם ידידינו הרב הגאון האבד\"ק קאוונא שיחיה גם כן הטה קו להתיר, אבל חס ושלום לא התיר אלא ע\"י נכרי:", + "ובאמת הדברים מתמיהים, איך לא השכילו מזו הסוגיא דסנהדרין הנ\"ל עצמה, להבין שאין הערמה שלהם, שיעצו למכור הקרקע לנכרי מועלת כלל, דהרי על ר\"ל אמרינן במס' סנהדרין (כד.) אמר עולא הרואה את ר\"ל בבהמ\"ד כאלו עוקר הרים וטחנן זה בזה יעו\"ש, והיאך קאמר בפשיטות כהן וחורש כהן וזמר, ולא עלה על דעתו המצאת היתר גדולי זמנינו, וגם הנהו תרי רבנן ר\"ח בר זרנוקי ור\"ש בן יהוצדק שנחתו ללמוד זכות, יכול לומר אגיסטון אנא, יכול לומר לעקל בית הבד אני צריך, ולא עלתה על דעתם ללמוד זכות כהמצאת היתר גדולי זמנינו, ולא עת האסף פה בזה, כי כבר חיברנו בעזה\"י בזה קונטרס ארוך בביטול דבריהם ולהחזיק ידי שומרי מצות שמיטה. והרי זאת ידוע וברור לכל, שריש לקיש הרבה שנים אחר הבית היה, ואין שום מקום לחלק מבימי ר\"ל לבימינו:", + "אכן מי גרס להם כל זאת, עצלות שבהם גרמה להם, כדאיתא בספרי (פרשת עקב פיסקא מח) כי אם שמור תשמרון את כל המצוה הזאת למה נאמר, לפי שנאמר אם שמוע תשמעו מגיד הכתוב שכשם שאדם צריך להזהר בסלעו, שאל יאבד כך יהא אדם צריך להזהר בתלמידו שלא יאבד כו', כך תלמיד חכם למד שנים או שלשה כו' נמצא עשיר לאחר זמן ועליו נאמר וקובץ על יד ירבה, וזה שאומר היום אני לומד למחר אני לומד, היום אני שונה למחר אני שונה, נמצא אין בידו כלום כו', מניין שסופו נקרא עצל ת\"ל על שדה איש עצל עברתי ועל כרם אדם חסר לב, ולמה נקרא שמו חסר לב על שקנה שדה וכרם ולא עמל בהם כו', ומניין שהוא מבקש פתחה של פרשה ואינו מוצא, שנאמר כסו פניו חרולים ועוד הוא אומר וגדר אבניו נהרסה, מתוך שראה (גי' הילקוט שלא ראה) שאין עומדת בידו הוא יושב ומטמא את הטהור ומטהר את הטמא כו' יעו\"ש וזה במי שקנה שדה וכרם, וכ\"ש אלו גדולי זמנינו העומדים לנגדנו, שהרבה מהם מכונים בשם גדולים, הגם שמעולם לא קנו שדה וכרם כלל:" + ], + [ + "בענין שחששו קצת בקיום מצות התכלת דכיון שלא נתקבל קיום המצוה עדיין בכל ישראל, איכא משום לא תתגודדו.", + "גרסינן במסכת יבמות (יד.) רב אומר לא עשו בית שמאי כדבריהם, ושמואל אמר עשו ועשו,אימת אילימא קודם בת קול מ\"ט דמ\"ד לא עשו, ואלא לאחר בת קול מאי טעמא דמ\"ד עשו, איבעית אימא קודם בת קול וכגון דב\"ה רובא למאן דאמר לא עשו, דהא ב\"ה רובא, ומאן דאמר עשו, כי אזלינן בתר רובא היכא דכי הדדי נינהו, הכא בית שמאי מחדדי טפי, ואי בעית אימא לאחר בת קול מאן דאמר לא עשו דהא נפקא בת קול, ומאן דאמר עשו רבי יהושע הוא דאמר אין משגיחין בבת קול, ומ\"ד עשו קרינן כאן לא תתגודדו לא תעשו אגודות אגודות, אמר אביי כי אמרינן לא תתגודדו כגון שתי בתי דינים בעיר אחת, הללו מורים כדברי ב\"ש והללו מורים כדברי בית הלל, אבל שתי בתי דינים בשתי עיירות לית לן בה, אמר ליה רבא והא ב\"ש וב\"ה כשתי בתי דינים בעיר אחת דמי, אלא אמר רבא כי אמרינן לא תתגודדו כגון ב\"ד בעיר אחת פלג מורין כדברי ב\"ש ופלג מורין כדברי בית הלל, אבל שתי בתי דינים בעיר אחת לית לן בה כו' יעו\"ש, והנה כפי סוגיות ההלכה בכל הש\"ס דקי\"ל כרבא לגבי אביי לבר מיע\"ל קג\"ם, היה צריך להיות ההלכה כאן, דבשתי בתי דינים בעיר אחת ליכא משום לא תתגודדו. אכן הרמב\"ם ז\"ל בהלכות עכו\"ם (פי\"ב הי\"ד) כתב וז\"ל ובכלל אזהרה [דלא תתגודדו] שלא יהיו שני בתי דינין בעיר אחת זה נוהג כמנהג זה וזה נוהג כמנהג אחר, שדבר זה גורם למחלוקת גדולות שנאמר לא תתגודדו לא תעשו אגודות אגודות ע\"כ, ותמהו בזה כבר כל המפרשים ז\"ל שנראה שפוסק כאביי ולא כרבא היפך מכלל ההלכה:", + "והנראה בדעתו ז\"ל דפלוגתא דאביי ורבא הוא רק למ\"ד עשו, והוכיח רבא שפיר דהא ב\"ש וב\"ה כשתי בתי דינים בעיר אחת דמי, ולא חיישי ללא תתגודדו אלמא דבשתי בתי דינין בעיר אחת ליכא משום לא תתגודדו, אבל למ\"ד לא עשו גם רבא מודה דבעיר אחת אפילו בשני בתי דינין איכא משום לא תתגודדו, כיון דליכא הכרח משום מקום לומר דאין בזה משום לא תתגודדו לא מחלקינן מסברת עצמנו לומר דליכא בזה משום לא תתגודדו, זולת בשני מקומות דמוכח להדיא מההוא דמגילה נקראת בי\"ד ובט\"ו ומההוא דמקום שנהגו כו' ומההוא דבמקומו של רבי אליעזר היו כורתין כו' כדקאמר (שם) מקומות מקומות שאני יעו\"ש, אבל בעיר אחת אפילו שתי בתי דינין ודאי איכא משום לא תתגודדו למ\"ד לא עשו כיון דלדידיה ליכא הכרח ממתניתין או ברייתא לומר שאין בזה משום לא תתגודדו. והרמב\"ם ז\"ל סובר דהלכה כמ\"ד לא עשו כפי כללי ההלכה, דקי\"ל כרב באיסורא ורב אמר לא עשו, אלא דהלחם משנה ז\"ל תמה בזה, דהא קא שקיל וטרי הש\"ס טובא לאוכוחי דעשו ומסיק שמע מינה עשו ועשו יעו\"ש. אכן כבר ביארו המפרשים ז\"ל בזה לנכון דכל שקלי וטריא והוכחות דמייתי הש\"ס לאוכוחי דעשו, לא אזלא אלא לתירוץ קמא אי בעית אימא קודם בת קול כו', א\"כ למ\"ד לא עשו לא עשו כלל אפילו קודם בת קול וכ\"ש לאחר בת קול, ושפיר קא שקיל וטרי לאוכוחי מהנך ברייתות ומתניתין דעשו וסליק ליה בש\"מ דעשו ועשו, אבל לתירוץ בתרא איבעית אימא לאחר בת קול כו' לא מצי לאוכוחי כלל מהנך מתניתא דעשו, דהא להך תירוצא לא פליגי אלא לאחר בת קול אבל קודם בת קול לכולי עלמא עשו, וא\"כ איכא לאוקמי הני מתניתא קודם בת קול, וכן מהא דאמר רבי טרפון תאבני כו' ומהא דבן הרכינס דמסיק מינה שמע מינה עשו, אפילו נימא דידע הש\"ס דעובדא הוי לאחר בת קול ג\"כ לא מוכח מידי, דדלמא בן הרכינס סובר אין משגיחין בבת קול, אלא אכתי לא מוכח דכל תלמידי ב\"ש עשו כדבריהם, דדלמא סברי משגיחין בבת קול, וכדמשמע לכאורה דרבי אליעזר דמתלמידי ב\"ש הוא, סבר הכי בעובדא דתנורו של עכנאי במס' בבא מציעא (נט:) אלא על כרחך דכל הך שקלי וטריא ודמסיק שמע מינה עשו ועשו, הוא רק אליבא דאיבעית אימא קמא, אבל לאיבעית אימא בתרא לא מוכח מידי, ושפיר פוסק הרמב\"ם ז\"ל כרב דלא עשו, דהוא פוסק להלכה כאיבעית אימא בתרא כדרכו בכל מקום. ולדידיה דאין הכרח לומר דבשתי בתי דינים בעיר אחת ליכא משום לא תתגודדו, בקושטא בעיר אחת אפילו בשתי בתי דינים איכא משום לא תתגודדו כנ\"ל:", + "ומיושב בזה מה שיש עוד לתמוה על לשונו של הרמב\"ם ז\"ל, שכתב שלא יהא שני בתי דינים בעיר אחת זה נוהג כמנהג זה וזה נוהג כמנהג אחר שדבר זה גורם למחלוקת כו', והדברים מתמיהים, דנקט מנהגא ולא נקט איסורא, ואין לומר משום דטפי שייך לא תתגודדו באיסורא שהוא דיני התורה ומיחזי כשתי תורות, וכדסליק אדעתא דר\"ל (שם יג:) וקא אהדר ליה לרבי יוחנן אמינא לך אנא איסורא ואת אמרת לי מנהגא וכדפירש\"י יעו\"ש. ולהכי לרבותא נקט הרמב\"ם ז\"ל דאפילו במנהגא איכא משום לא תתגודדו וכ\"ש באיסורא. והיה מיושב בזה ג\"כ הא דסיים הרמב\"ם ז\"ל, טעמא שדבר זה גורם למחלוקת כו' ולא קאמר טעמא משום דמיחזי כשתי תורות כדמשמע בגמרא (שם) ובפירש\"י יעו\"ש, משום דהרמב\"ם אמנהגא קאי ולא שייך משום מיחזי כשתי תורות אלא מפני המחלוקת, אבל זה אינו, דאכתי אמאי שביק לאשמועינן דין לא תתגודדו באיסורא ומטעם מיחזי כשתי תורות, דבאמת לא אתי במכ\"ש ממנהגא, דבמנהגא טעמא הוא משום מחלוקת, אבל באיסורא אפשר לא שייך טעם דמחלוקת דכל חד עביד כמו דסבירא ליה לדינא, ומה מחלוקת שייך בזה, הא הכל יודעין דחלוקין בדין:", + "אמנם כפי הנ\"ל דדברי הרמב\"ם ז\"ל כאיבעית אימא בתרא לעולם אחר בת קול וכרב דלא עשו, ולכאורה קשה א\"כ קודם בת קול נמי אמאי עשו קרי כאן לא תתגודדו. וצריך לומר דקודם בת קול דאין סברא לפסוק כב\"ה יותר מכב\"ש, לא שייך לומר דב\"ש לא יעשו כדבריהם משום לא תתגודדו, דמאי חזית נימא דב\"ה לא יעשו כדבריהם משום לא תתגודדו, ועל כרחך דבאמת לא שייך כלל לא תתגודדו באיסורין, דמי ידחה מפני מי ולא מיחזי כשתי תורות כלל דהכל יודעין דחלוקין ואין שום אחד מהם יכול לוותר על דעתו ומה יעשה, ואין כאן גם משום מחלוקת ג\"כ, ורק אחר בת קול למ\"ד עשו שפיר פריך קרי כאן לא תתגודדו, דנהי דהבת קול לא הכריחם שיהיה דעתם כדעת ב\"ה משום דסברי אין משגיחין בבת קול, מיהת היכי מצו עשו כדבריהם הא איכא לא תתגודדו, דכיון דהבת קול מסייע להו לבית הלל, ואיכא סברא לפסוק כב\"ה יותר מכב\"ש שייך לא תתגודדו, אי משום דמיחזי כשתי תורות, אי משום מחלוקת. וכפי זה מתבאר דלמ\"ד לא עשו לא שייך כלל לא תתגודדו באיסורין דכשהן שוין, וליכא שום צד סברא להכריע לזה יותר מלזה, כגון קודם בת קול באמת עשו כדבריהם וליכא משום לא תתגודדו כנ\"ל, דמי ידחה מפני מי, וכהאי דעקביא בן מהללאל במס' עדיות שאמר אני שמעתי מפי המרובים והם שמעו מפי מרובים, ולהכי עמד בשמועתו והכי אמרינן בכמה דוכתי. והשתא דלא אתמר הלכתא לא כמר ולא כמר, דעביד כמר עביד ודעביד כמר עביד ואין בזה משום לא תתגודדו. והיינו נמי אמרינן במסכת עירובין הרוצה לעשות כדברי ב\"ש עושה, וכן מוכח מריש הסוגיא דקאמר בפשיטות אימת אי קודם בת קול מאי טעמא דמ\"ד לא עשו, ומאי קושיא פשיטה כל כך, הא יש לומר דלא עשו משום לא תתגודדו, אלא ודאי דסברא פשוטה היא טובא דכל שלא נקבע ההלכה ואין להכריע לצד זה יותר מלצד זה לא שייך לא תתגודדו,", + "ומשנקבע ההלכה כגון אחר בת קול למאן דאמר לא עשו דהא נפקא בת קול והיינו דסבירא ליה משגיחין בבת קול להכריע ההלכה שוב לא שייך לא תתגודדו, דהא מחויב ועומד הוא לבטל דעתו לגבי מי שנקבע ההלכה כמותו ע\"י בת קול או שעמדו למנין ורבו עליו וכתיב אחרי רבים להטות, וא\"כ ליכא לפרושי כלל דקרא דלא תתגודדו קאי על שני בתי דינים בעיר אחת, או אפילו ב\"ד אחד בעיר אחת פלג מורין כן ופלג מורין כן, דאמר להו רחמנא לא תעשו אגודות, דממה נפשך אי צד אחד מהחולקין מרובין בחכמה ובמנין פשיטא דהמיעוט נגרר אחר הרוב ואסורים לחלוק לעצמן, דהא קרא כתיב אחרי רבים להטות, וא\"כ למה לי לא תתגודדו, ואי בששני הצדדין שקולין וליכא להכריע ביניהן ודאי בהא לא קאמר קרא לא תתגודדו וכל אחד צריך לעשות כדעתו, דאין חשש מחלוקת דוחה איסורין. ובקושטא ליכא כלל משום מחלוקת ולא משום מיחזי כשתי תורות, דהכל יודעין שחלוקין בדין ומה יעשו מי ידחה מפני מי, בדבר שיש חומרא בכל צד, ובדבר שצד אחד מחמירין וצד אחד מקילין ג\"כ הלכה פסוקה היא בשל תורה הלך אחר המחמיר, ובשל סופרים הלך אחר המיקל ולא שייך כלל לא תתגודדו, ועל כרחך דקרא דלא תתגודדו אמנהגא קאי, דכיון דלאו מדיני התורה הוא ולא שייך בזה קביעת הלכה, בהא קאמר קרא לא תתגודדו לא תעשו אגודות אגודות, ולאו משום דמיחזי כשתי תורות, דהא לאו תורה היא אלא משום המחלוקת, וכהא דתנן אל ישנה אדם מפני המחלוקת ושפיר השמיט הרמב\"ם ז\"ל לא תתגודדו דאיסורין ושפיר כתב הטעם שדבר זה גורם למחלוקת. כן הוא בירור הלכה זו ברור ונכון ולא מלבי אני אומר כי ת\"ל שוב מצאתי קצת מדברי, בספרי דבי רב להגאון העצום הספרדי מ' דוד פארדו ז\"ל ובמרכבת המשנה ז\"ל יעו\"ש, אלא שאנחנו ת\"ל ביארנו יותר מורווח יעו\"ש, מיהו לענין דינא גם מדבריהם מבואר ומפורש יוצא דליכא לא תתגודדו דאיסורין:", + "ומעתה נבוא לנידונינו בענין התכלת. הנה מאחר שכ\"ת לא פקפק בשום דבר נגד מצות התכלת, אלא שהחליט שעכ\"פ כיון שנתחזק זה זמן רב אצל ההמון שאינו במציאות, מחמת שהטעו אותם לשון המדרש רבה ותנחומא שהתכלת נגנז, ולא ידעו לפרש לשון נגנז נשכח כמו שפירש\"י ז\"ל במס' פסחים (כב:), ואטעייהו נמי לשון האר\"י הקדוש ז\"ל בפרי עץ חיים ועוד ספרי מקובלים, יהיה שהוא בטעות, מ\"מ הרי נתחזק אצלם כך, וא\"כ הבא לומר שמצא התכלת צריך נאמנות שיהיה נאמן כבי תרי, כיון שבא להעיד נגד החזקה שנתחזק אצלם מכבר ולזה סיים ומעתה מי ומי מאחינו ב\"י, דכבוד מר נינהו רבה שליט\"א מהימן עליה כבי תרי, ודאי מחויב מצות תכלת. ומי מאחינו ב\"י שלא ידע ולא הכיר את כבודו ואת גדלו של מר ניהו רבה, ולא מהימן לדידיה טפי מאינש בעלמא, אינו מחויב במצות התכלת. דאין עד אחד נאמן להוציא מחזקה שנתחזק בלבו מכבר שהתכלת אינו במציאות, וכשאני לעצמי הלא תורתו חביבה עלי עד לאחת, וחלילה לי לחשוב את מר ניהו רבה שליט\"א כאינש דעלמא שלא יהא נאמן עלי כבי תרי, זה תורף דבריו, ולזאת היו מהזריזין מקדימין למצות כראוי ליראי ה' וחושבי שמו, ושלח ודרש מאתי במכתבו לשלוח לו תכלת, אלא שסיים שעדיין לבו נוקפו לאשר הרבה שעדיין לא קבלו עליהם מצות התכלת, חושש אולי יש בזה משום לא תתגודדו, וכתב שזולת זאת אין דבר חוצץ בפניו לקיום מצוה זו:", + "הנה כפי מה שנתבאר לא שייך כלל לא תתגודדו בכאן, שהיא מצוה ממצות התורה ושקולה ככל המצות, ולאו דלא תתגודדו לא קאי אלא על מנהגא, כמו שנתבאר. אבל בזה מחויבים לישא וליתן בדבר ההלכה ולדון ע\"פ רוב הבא מתוך כל ואחרי רבים להטות, וכאשר אחר המשא ומתן של ההלכה יהיו שני הצדדים שקולים צריכין להחמיר, כיון דבשל תורה הוא ובשל תורה הלך אחר המחמיר, וכל עוד שלא באו למנין למצוא רוב מתוך כל ולא נשאו ונתנו במשא ומתן של הלכה זו לא מיבעיא שעל המחמיר ומקיים מצות התכלת לא שייך לומר דאיכא עליו משום לאו דלא תתגודדו, דהרי בלאו הכי דעת הרשב\"א והריטב\"א ז\"ל ועוד פוסקים דלצד המחמירים ליכא משום לא תתגודדו יעו\"ש, וכ\"ש למה שנתבאר דבאיסורין לכולי עלמא ליכא משום לא תתגודדו אלא אפילו המקילין לעצמן וממאנים לקיים מצות התכלת נראה ג\"כ דלא קאי עלייהו לא תתגודדו, דהא מחוייבים ועומדים הם לקיים מצות ה' ולבוא למנין לישא וליתן בהלכה זו, להוציא הדין לאור ע\"פ רוב או לדון בשל תורה להחמיר והמונע עצמו מזה ומסרב בהמצוה, הרי קאים בלטותא דאורייתא ארור אשר לא יקים את דברי התורה הזאת, ולא על זה צריך רחמנא להזהיר לא תתגודדו, אלא דהך לטותא לא קאי אלא על מי שיש בידו להקים שיכול לישא וליתן במשא ומתן של הלכה, אבל לכל העם בשגגה. וכבר ביארנו בזה בארוכה בתשובתנו להגאון שי' מקוטנא:", + "אכן כל זה היינו צריכים אם עכ\"פ היה בפי הממאנים שום טעם בדבר, אבל באמת בעיקרא דמילתא אני תמה על מע\"ל, שעלה כלל מורא על ראשו לחשוש בזה משום לא תתגודדו, דהא ודאי לא שייך לא תתגודדו אלא היכא דכל כת מורין ונותנים טעם לדבריהם, כלשון הש\"ס הללו מורין כדברי ב\"ש והללו מורין כדברי ב\"ה, והיינו ששניהם מורין ונותנים טעם לדבריהם זה תולה עצמו בדברי ב\"ש וזה תולה עצמו בדברי ב\"ה, אבל היכא שצד אחד אין נותנים שום טעם לדבריהם, אפילו בית דין אחד בעיר אחת, פלג מורין הלכה ובאים מטעם דברי תורתנו הקדושה. ופלג חולקים אין נותנים שום טעם לדבריהם רק שנותנים כתף סוררת ולא אבו שמוע דבר ה', הא ודאי דעל אלו שמורין הלכה ובאים מטעם משא ומתן תורתנו הקדושה אין עליהם שום חשש ונדנוד לאו דלא תתגודדו, ואדרבה פלג השני הנותנים כתף סוררת ולא אבו שמוע דבר ה' המה עונם ישאו:", + "ומה שהביא מע\"כ מסוגיא דסוכה (מד. רש\"י ד\"ה לדידהו), תמיהני הרי כבר ראה התמיה בפירש\"י ז\"ל, דהרי שתי בתי דינים בשתי עיירות ליכא למ\"ד שיהיה בזה משום לא תתגודדו, דעד כאן לא פליגי אביי ורבא אלא בשתי בתי דינים בעיר אחת, אבל בשתי עיירות גם לאביי ליכא משום לא תתגודדו, ומה שתי' בזה מהר\"ם בן חביב ז\"ל בכפות תמרים (שם) דמשום בני הגולה העולים לרגל הוו כשתי בתי דינים בעיר אחת, ושמזו הסוגיא הוציא הרמב\"ם ז\"ל לפסוק כאביי ולא כרבא, הוא דבר מתמיה, דהא מיירי התם בזמן שאין בית המקדש קיים, מדאמר לדידהו נמי לא דחי ומאי עולי רגלים איכא, והעיקר בזה כמו שביאר מהרשד\"ם ז\"ל שמ\"ש רש\"י לא תתגודדו היינו לחכמים שבאו לתקן, והם יכולין לתקן אפילו משום חשש רחוק בשב ואל תעשה לעקור אפילו דבר תורה שהרי יש כח ביד חכמים להעמיד דבריהם אפילו במקום כרת, וממילא דאינו ענין כלל לנידונינו, דאטו תקנות וגזירות קאמרינן, הא דינא במצות התורה לכל ישראל קאמינא, דכתיב ונתנו על ציצית הכנף פתיל תכלת, והמסרבים אין בידם שום טעם ממשא ומתן של הלכה ומאי לא תתגודדו שייך הכא:", + "וכפי הנראה כוונת מע\"ל כיון דעפ\"י טעותייהו בהבנת המדרש ודברי האר\"י ז\"ל נתחזק ונשרש בלבם שהתכלת אינו במציאות כלל, ולהכי בעינן בה מהימן כבי תרי, והם שאינם מאמינים אותי כבי תרי יכולין לפטור עצמן מן התכלת על פי דין תורה ושוב גם על המאמין יש עליו חשש איסור לא תתגודדו כן נראה תורף כוונתו, אכן מלבד מה שכבר נתבאר דבאיסורין ודיני התורה ליכא משום לא תתגודדו, ומלבד דדעת הרשב\"א והרבה פוסקים דצד המחמירין אין בהם משום לא תתגודדו, ומלבד מה שביארנו כבר במקום אחר דליכא משום לא תתגודדו, אלא היכא דלצד השני איכא איסור בזה, אבל היכא דאפילו לפי דעת וסברת צד השני ליכא איסור בזה ליכא משום לא תתגודדו, כמבואר מלשון הירושלמי פסחים (ריש פרק מקום שנהגו) שנייה הוא שאם עבר ועשה ביהודה כבגליל ובגליל כביהודה יצא כו' יעו\"ש, וזה נראה ג\"כ טעם משנתנו במס' סוכה (לז:) אמר רע\"ק צופה הייתי בר\"ג ור\"י שכל העם היו מנענעין את לולביהן והם לא נענעו אלא באנא כו' יעו\"ש, ולא היה בזה משום לא תתגודדו משום דאין הנענוע מעכב בדיעבד. וזה נמי טעם ב' זקנים שהיו בצידון (שבת כא:) אחד עשה כדברי ב\"ש ואחד עשה כב\"ה יעו\"ש ולא היה בזה משום לא תתגודדו כיון שאינו אלא למהדרין, דעיקר המצוה אינו אלא נר איש וביתו, וא\"כ בנידונינו הרי אפילו להממאנים במצות התכלת משום שפג לבם מלהאמין שזה הוא התכלת האמתי, מ\"מ הרי אין בה שום חסרון וחשש איסור בקיום מצות הציצית, וממילא לא שייך בזה לא תתגודדו, מלבד כל זה אני תמה בעיקרא דמלתא היאך עלה כלל על דעת מע\"ל כי זה מיקרי מעיד נגד החזקה, וכי משום שמתחזק אצל ההמון בטעות נעשה מזה חזקה שיהיה נקרא מעיד נגד החזקה, הא ודאי ממה שנתחזק בטעות לא מיקרי חזקה. וגם הרי מעולם לא באנו לדון על חזקה זו שנתחזקה בטעות אצל ההמון שאינם בני תורה ומה שייך לחשוב זאת לחזקה. ובפרט שבאמת הרי ידוע דרובא דעלמא עיני ולב ההמון להשגיח ולהביט על התלמידי חכמים ומי שיודע ספר יודע שבלב גדולי ישראל לא נתחזק מעולם שאינו במציאות, כי מי לנו גדול מהרדב\"ז ז\"ל שהיה גאון ומקובל, ומחליט בהחלט גמור שהוא במציאות. וכן מוכח מלשון הרא\"ה בספר החינוך שלא נתייאש ממציאות התכלת, וגם גדולי האחרונים הגאון בעל חמדת שלמה והגאון בעל ברית אברהם ז\"ל תפסו והחליטו בפשיטות שאפשר מציאת התכלת בכל יום על פי סימנים, כמו שביארנו בתשובתנו על דברי הגאון מקוטנא נ\"י, וא\"כ כל יודע ספר ומאמין בחכמי וגדולי ישראל שישראל סומכין עליהם יודע דבריהם, והרי הוא אצלו בחזקתו שבכל יום יכול התכלת להמצא:", + "ובעיקרא דמילתא מה שכתב דהכא צריכין עדות ונאמנות כבי תרי, הוא ג\"כ מילתא דתמיה, הרי מילתא דעבידא לגלויה הוא, כל הרוצה לראות יבא ויראה החלזון עם כל סימניו המובהקים שבמובהקים שסומכין עליהם בכל איסורין דאורייתא ומעשה הצביעה, ובעזהש\"י כבר הראיתי הדברים ברבים. ועכ\"פ אף המתעקש שבמתעקשים שיאמר שבכל זאת עדיין לבו נוקפו, ופג לבו מלהאמין על כל פנים, מידי ספיקא לא נפיק וספיקא דאורייתא לחומרא, וספק מצוה הוא חמור יותר, דאפילו ספיקות וספיקי ספקות בספק מצוה אמרינן דלהחמיר, והגם דבפרי מגדים בפתיחתו לאורח חיים לא ברירא ליה מילתא כל כך, אכן הדר מבואר להדיא בתשובת מוצל מאש (סימן יג) יעו\"ש, ובפרט שכבר ביארנו דהכא הוי ספק איסור שני לאוין, בכל אשר אמרתי אליכם תשמרו. ולא תגרע. עין לעיל (פרט א סימן מא) באופן שאין ליתן להממאנים בקיום מצות התכלת שום צד פנים בתורה וההלכה כלל, וממילא שאין בכחם להביא על אותן העושים כתורה והלכה שום נדנוד חשש לא תתגודדו, ועיין במאמר קונטרס תפילין דמארי עלמא להגאון המקובל רבי עמנואל חי ריקי ז\"ל בעל ספר משנת חסידים (פרק כג כד):\n" + ], + [ + "תשובה לחכם אחד", + "אחדשה\"ט. מכתבו פגשנו כעת בבואנו לשלום מדרכנו מאיטליה ומקארלסבאד, ואם כי אין אנו מכירין אותו. אכן לאשר הראה עצמו במכתבו לדורש ומבקש קצת האמת ראינו להשיב קצת. מה שרצה להעמיס בשיטת רש\"י ז\"ל שיש שני מיני חלזון לתכלת, א' חלזון ממנו הוא מצוי הרבה כבמס' שבת (כו.) שהניח מדלת העם לכורמים וליוגבים והוא פסול לתכלת שבציצית. ב' חלזון מתולעים שמן הארץ והיינו שהחלזון שבים שהוא דג קטן ומצוי תמיד, עולה על הארץ אחת לשבעים שנה, ומשריץ תולעים שאינו מינו ע\"י שמטיל ביצים, וע\"י הגשמים עולה מהן חלזונות הרבה כמין תולעים, ודם תולעים הללו העולים מן הארץ הוא הכשר לתכלת, כפרש\"י במס' סנהדרין (צא.) ומס' מנחות (מג.) ולא מחלזון שבים זהו יסוד דבריו. ובזה התמרמר מאד על הרב קרבן נתנאל ז\"ל, שבחנם שלח יד להגיה בפרש\"י ז\"ל במנחות להציג על הארץ במקום מן הארץ, כי בקושטא במנחות דאיירי מתכלת של ציצית, וזה התכלת אינו מחלזון שבים אלא מתולעים שמן הארץ:", + "ואנו תמיהין אם אין אהבת הניצוח והקינטור בוער בו, איך נפל ברשת טעות כזה לתלות זרות כאלו בשיטת רש\"י ז\"ל, לומר חדשות שאין לו שום מקור בש\"ס ודברי חז\"ל, שהחלזון שבים מוליד תולעים שאינם מינו ואינם בדומה לו, ושהתכלת מדם החלזון שבים הוא פסול, ורק התכלת מהתולעים הוא כשר, והוא נגד פשטות השמועה וכולהו סוגיא דש\"ס ומדרשי חז\"ל, שמבואר להדיא שהתכלת לציצית מן החלזון שבים הוא בא, ועיין רש\"י חולין (פט.) שהתכלת דומה לים שהחלזון מן הים הוא עולה כו' יעו\"ש, הרי להדיא שהתכלת לציצית מדם חלזון שבים הוא בא. דהתם בתכלת על ציצית מיירי. וגם בהך דמס' שבת (שם) שהניח מדלת העם לכורמים וליוגבים אלו ציידי חלזון כו', ופרש\"י ללבושי המלך יעו\"ש, משמע שדמיו יקרים ואינו מצוי, והיינו אותו תכלת של ציצית. וכפי הנראה ממכתבו שכתב וז\"ל ואפשר שהם בדמות תולעים, לזה שינה במנחות וקראו תולעת ובשבת (עד:) כמין דג קטן, דבשבת קאי על הדג עצמו שעולה מן הים, ובמנחות קאי על המתהוה ממנו כו', מזה נראה שכבוד מעלתו לאשר אוהב לטעון, לא שם עיונו במקורי פרש\"י ז\"ל עצמו, רק זכרונו כוזב לו מעיונו בתשובות נודע ביהודה מהדורא תנינא (חלק או\"ח סימן ג') שמביא שם לשוני רש\"י ז\"ל בזה, ונדמה לו ששני לשוני רש\"י ז\"ל תולעת מן הארץ בדיבור אחד נאמרו במסכת מנחות, אבל בקושטא הוא בשני מקומות, שמה שפרש\"י ז\"ל על חלזון תולעת הוא במס' סנהדרין (צא.), ומה שפרש\"י ז\"ל על ועולה מן הארץ הוא במס' מנחות (מג.), ואם כמע\"ל נ\"י היה שם עיונו במקורי פרש\"י ז\"ל עצמו, לא היה נופל ברשת זרות כאלו, שהרי זה לשון רש\"י בסנהדרין (שם) חלזון, תולעת שיוצא מן הים אחד לשבעים שנה וצובעין בדמו תכלת כו', הרי שפתי רש\"י ז\"ל ברור מללו שאותו חלזון עצמו שיוצא מן הים, שקראו במס' שבת כמין דג קטן, קראו כאן תולעת, והוא הוא שלקטנותו ולהיותו שרץ המים הטמא קראו תולעת, ומבואר ג\"כ שהתכלת הוא בא מאותו חלזון עצמו היוצא מן הים. אמנם לשון רש\"י ז\"ל במנחות שפי' ועולה מן הארץ. הנה כוונת הרב קרבן נתנאל ז\"ל רצויה דצריך להיות על הארץ, שהרי החלזון מן הים הוא יוצא וכדפרש\"י ז\"ל גופיה בסנהדרין (שם) ובחולין (שם) וכדאמרן, אלא דבאמת אין צורך להגיה, דלפי מה שביארנו במאמרנו \"שפוני טמוני חול\" \"ופתיל תכלת\" שדרך החלזון לשכון בקרקעית הים יעו\"ש, שפיר מיתפרש לשון רש\"י ז\"ל, דמה דקאמר מן הארץ היינו מן ארץ וקרקעית הים, יהיה איך שיהיה זה פשוט וברור שהחלזון מן הים הוא, והאי דסנהדרין (שם) עלה להר וראה שאין שם אלא חלזון אחד, למחר ירדו גשמים ונתמלא כל ההר חלזונות. הוא כמו שנתבאר, שהחלזון עולה כשהים מתגעש ועולה על ההרים, וכשחוזר הים מגעשו נשאר החלזון בההר, שחופר עצמו בקרקע וחול ההר, וחיותו מרטיבת מי הים הנשאר בלוע בקרקע ההר, ומטיל שם ביצים אחת לע' שנה ומתרבה, וצורך הגשמים דקאמר למחר ירדו גשמים ונתמלא כל ההר חלזונות, נראה דשריצת ביציו הוא ע\"י מי גשמים, וגם ברכת הריבוי שיתרבה הוא ביום הגשמים, שאז חלות הברכה בעולם, וכדאיתא במס' תענית (ח:) גדול יום הגשמים שאפילו פרוטה שבכיס מתברכת בו יעו\"ש, ובבראשית רבה (פי\"ג) רבנן אמרי אף הדגים מרגישין יעו\"ש, ובפרקי דרבי אליעזר, ומעתה אין צורך להאריך עוד בפרט זה ביתר דבריו, בטח כאשר כמע\"ל יעיין היטב בזה יהיה תמה על עצמו, מה ראה על ככה לבוא בדברים חלושים וזרים כאלו, לעקור פשטות השמועה וההלכה ומקרא מלא ונתנו על ציצית הכנף פתיל תכלת:", + "וביתר דבריו לא ראינו להאריך, כי כבר העירו ג\"כ זולתו בהם, ובעזרת הש\"י ביארנו היטב במאמרנו השלישי הנקוב בשם עין התכלת המוכן לצאת לאור אי\"ה בקרוב שמה ימצא תשובה מספקת לכל דבריו, ויראה כי אין כאן שום מחלוקת בין רש\"י ותוס' והרמב\"ם ז\"ל, לא בחלזון ולא במראה התכלת. ובפרט מה שבא במכתבו מחכמת הקבלה לא אשיב כלל, כי מלבד שלא ניתן לכתוב בכתב מפורש אלא ברמז או מפה לאוזן, זולת זאת, הרי ידוע שאין לבנות ע\"ז יסוד לדינא, שכל מקום שחכמת הקבלה סותר ומתנגד לפשטות ההלכה, אחר פשטות ההלכה אנו אזלינן, ועיין בתשובת מהרש\"ל (סימן צח). לזאת לא ראינו נחוץ לפלפל בזה עם מע\"כ נ\"י, ונקוה כי כאשר ישים עינו ולבו על דברינו הנאמרים במאמרנו פתיל תכלת, ועל דברינו במאמר עין התכלת שיצא לאור בקרוב אי\"ה, יודה על האמת, אם יש לו קצת לב מבין בחכמת האמת, ויבין כי לקושטא דמילתא מתאימות בה חכמת האמת עם פשטות ההלכה, הנני הדו\"ש ומברכו בכוח\"ט:", + "$פרט השלישי", + "בו ג' סעיפים\n" + ] + ], + "Third Article": [ + [ + "להיות שמענו שהמונעים את הרבים ממצות תכלת, מאחיזין את העינים ותולין עצמן באילן גדול האריז\"ל הקדוש והגאון המגיד הקדוש זצלה\"ה מקאזניץ, באמרם שמבואר בדבריהם שאפילו יהיה תכלת בזמן הזה אין מחוייבין בתכלת, שבזמן הזה נתבטל חיוב מצות תכלת לגמרי. וממילא הפטור מן הדבר ועושהו נקרא הדיוט. והנה אם כי בדברי האר\"י ז\"ל, כבר ביארנו קצת במאמר שפוני טמוני חול, אמרנו לבאר עוד בזה ביחד עם דברי הגאון הקדוש המגיד ז\"ל, ואגלה טפח מעומק פנימיות דבריהם הקדושים, בכדי להסיר את אשר חפו עליהם ותלו בהו בוקי סריקי:", + "והנה זה לשון הגאון המגיד הקדוש ז\"ל בספר הקדוש עבודת ישראל בפרקי אבות (פ\"ג מ\"ד): כי תכלת מורה ג\"כ על השגחת הבורא ית\"ש בעולמו בעוברי רצונו כנ\"ל, והוא משוטט בכל וכשישגיח האדם על זה, אז ירא ויתרומם לבבו בהתעוררות, והיינו שצריך האדם לתלות תכלת בציצית כנ\"ל ולזה בזמן הבית כשהיו ישראל בגדולה ושלוה היו צריכין לתכלת להזכיר היראה, ועכשיו אין צריכין לתכלת כי בלא זה לבבות ישראל נכנעים מגודל הצרות העוברים עלינו, ואדרבה צריך לחוט לבן להזכיר שאף עפ\"כ חסד הבורא עלינו, ולא יעזבנו נצח יעו\"ש:", + "והמונעים את הרבים מלקיים את המצות הוסיפו פשע על חטאתם בכדי לחזק הבליהם תלו ביה בוקי סריקי בלשון הגאון המגיד הקדוש הנ\"ל ובלשון האריז\"ל שהבאתי במאמר שפוני טמוני חול (עמ' ו') לומר שפוטרים את העולם מחיוב מצות תכלת מכל וכל, שבזמן הזה אין חיוב בתכלת כלל ואפילו שיהיה נמצא תכלת, פוטרים מחיוב המצוה בטעמים ע\"פ קבלה, ומצאנו את עצמנו מחויבים בדבר ללחום מלחמת מצוה להסיר זה החשד מעל הגאונים הקדושים ז\"ל הנ\"ל, כי מפיהם אנו חיים, וכל יומא ויומא שמעתייהו מתבדרין בפינו, תאלמנה שפתי שקר הדוברים על צדיקים וקדושים עתק בגאוה ובוז, שרצונם ח\"ו לעקור ולבטל מצות עשה שבתורה בטעמים שעל פי קבלה, לומר שמצוה זו אינה נצחית ולא נאמרה על זמן הזה:", + "והרי אפילו במקום שספרי הקבלה מהתנאים והאמוראים חולקים מפורש נגד ההלכה, אזלינן בתר הלכה, וכ\"ש במצוה ברורה שבתורה ומפורש בש\"ס שהיתה נוהגת זמן זמנים טובא אחר שכבר ירדו ישראל מגדולתם, לדחותה בטעם חלוש כזה אחר חתימת התלמוד:", + "ואפילו יתנבא אדם בנבואה נגד ההלכה, ויאמר שנתגלה לו מן השמים לגרוע או להוסיף על הפירוש המקובל כפי ההלכה, הרי הוא נידון לנביא שקר, כמבואר בהקדמת הרמב\"ם ז\"ל לפירוש המשנה בביאור חלק הראשון יעו\"ש, ואם יעמוד בהוראה זו להורותה לרבים נדון כזקן ממרא:", + "והרמב\"ם ז\"ל בחיבורו ספר היד (הלכות יסודי התורה פ\"ט ה\"א) כתב וז\"ל: דבר ברור ומפורש בתורה שהיא מצוה, עומדת לעולם ולעולמי עולמים אין לה לא שינוי ולא גרעון ולא תוספת שנאמר את כל הדבר אשר אנכי מצוה אתכם אותו תשמרון לעשות. לא תוסיף עליו ולא תגרע ממנו, והנגלות לנו ולבנינו עד עולם לעשות את כל דברי התורה הזאת, הא למדת שכל דברי התורה מצווין אנו לעשותן עד עולם, וכן הוא אומר חקת עולם לדורותיהם, ונאמר לא בשמים היא הא למדת שאין נביא רשאי לחדש דבר מעתה, לפיכך אם יעמוד איש ויעשה אות ומופת ויאמר שה' שלחו להוסיף או לגרוע מצוה, או לפרש במצוה מן המצות פירוש שלא שמענו ממשה, או שאמר שאותן המצות שנצטוו בהן ישראל אינם לעולם ולדורי דורות, אלא מצות לפי זמן היה, הרי זה נביא שקר שהרי בא להכחיש נבואתו של משה, ומיתתו בחנק על שהזיד לדבר בשם ה' אשר לא צוהו, שהוא ברוך שמו צוה למשה שהמצוה הזאת לנו ולבנינו עד עולם ולא איש אל ויכזב. יעו\"ש עוד בהלכה ג':", + "ובהקדמת פירוש המשנה (בד\"ה החלק הראשון) גם כן מביא לשון זה, אכן שם מוסיף ואין הפרש בין שיוסיף ויגרע על הפסוק, ובין שיוסיף ויגרע על הפירוש המקובל וכו', ואפילו יסייענו פשט הכתוב וכו', ועל כן אמרו ע\"ה במסכת מגילה (ב:) אין נביא רשאי לחדש דבר מעתה יעו\"ש:", + "וא\"כ מי הוא זה ואי זה הוא אשר ימלאנו לבו לומר שהתורה והמצוה אינם נצחיים, ויש זמן אשר בטלים הלא זה דעת מינים ואפיקורסים הנמשכין לחבק חיק נכריה:", + "והארכנו קצת בזה ובהעתקת לשוני הרמב\"ם ז\"ל, להוציא מלב הפתאים המאמינים בהבלים לתלות בוקי סריקי בצדיקים קדושים גאוני עולם אשר לאורם נלך, והפתאים ידברו עליהם עתק באמרם שהם נטו מדרך התורה ח\"ו, תאלמנה שפתותיהם ויסכר פי דוברי שקר:", + "וגם הנני להודיע בזה, כי יש לנו קבלה ברורה בעדות נאמנה, שהרב הגאון הקדוש אור עולם המגיד מקאזניץ ז\"ל באותו שבת שאמר ענין זה מתכלת, אמר אחר כן ברבים אף שאמרנו ענין זה, מכל מקום לפני ביאת הגואל יגלה אחד מצות תכלת לישראל, ויש לנו התעודה בכתב מקובל מנאמנים:", + "וכן מצינו בספרו דבי רב הקדוש והנורא, רבינו אלימלך זללה\"ה מליזענסק, שהיה רבו של הגאון המגיד ז\"ל מקאזיניץ, שכתב בספר נועם אלימלך הקדוש פרשת נח (ד\"ה או יאמר), שבכל דור יש שורש לתקן מצוה מיוחדת יותר משאר מצות, ובדורותינו יש שורש לתקן מצות ציצית יותר משאר מצות יעו\"ש, וצורך התיקון במצות ציצית, היינו להשלים מצות תכלת, שזה הוא עיקר התיקון לקיים מצוה כמאמרה בשלימות, ונצטער רבינו הקדוש זללה\"ה על חסרון שלימות המצוה, וקוה שעוד נזכה לתקן לקיימה בשלימות, ואיך אפשר דבר שנצטער בו אותו צדיק רבינו הקדוש זללה\"ה ודאג על חסרון התכלת, יאמר תלמידו גאון עוזנו הגאון המגיד הקדוש זללה\"ה שאינו מצוה כלל:", + "אכן, באמת חלילה לנו לתלות בוקי סריקי בהגאון המגיד הקדוש זללה\"ה, ובזה הענין לא מלבו אומר, רק כל דבריו הם דברי האר\"י ז\"ל הקדוש, והוא רק כמוסיף פירוש ולימוד זכות על ישראל, כמו שהוא מוכח ונראה שהוא לשון האריז\"ל, שמזמן שחרב בית המקדש אין צריך לתכלת, וכבר הערונו בה במאמרנו שפוני טמוני חול, בטענה הראשונה (עמ' ו') שהרי היה תכלת עד אחר חתימת הש\"ס, ובאמוראים האחרונים הובא בש\"ס שהיה להם תכלת. וביארנו שם שכוונתו שמחורבן הבית ואילך לא היה במציאות כל כך עד אחר כך שנשכח מאתנו לגמרי ולמיעוט מציאתו, ולימד זכות על ישראל שודאי הוא בהשגחה מהשי\"ת, שלא נצרך לפי שעה, אבל לא שח\"ו אנו נסמוך על זה לבטל מאתנו חיוב מצוה זו. וכן גם הגאון הקדוש המגיד זללה\"ה צידד בזכותינו לומר שבזמן שאין נמצא ודאי הוא בהשגחה שאין צריכין לפי שעה. אבל חס ליה להקדוש שיאמר ח\"ו נגד ההלכה:", + "אכן יען כי הגאון הנ\"ל מפורסם וידוע בגודל צדקתו זכותו יגן עלינו, מצוה לבאר דבריו, שלא יהיו תמוהים בעיני אנשים שאינם מבינים דבריו הקדושים, ואינם יודעים מאין יצאו שהם ממקור מים חיים ממקומות מפוזרים בדברי האר\"י ז\"ל בפרי עץ החיים שער הציצית, והנה אם באנו לבאר כל דברי האר\"י ז\"ל ביאור מספיק, לא יכילו הגליונות, כי ארוכה מארץ מדה, ורצוני להעיר ולהראות ראשי דברים לפתוח פתח כחודה של מחט למביני מדע, כאשר קבלתי מיסוד הורי ומורי הקדושים:", + "וזה לשונו הקדוש (פרי עץ החיים שער הציצית פרק ד): ועתה נבאר כוונת הציצית, דע כי מן המוחין דאבא הנ\"ל של ו' קצוות, המלובשים בנה\"י דאבא, מהם היה בחינת ציץ של כהן גדול כנ\"ל, אבל מן המוחין דאמא מבחינת ששה קצוות המלובשין בנה\"י דאמא כנ\"ל, ואלו הם בחינת ציצית מהן יוצאין שני מיני ציצית הא' הוא ארבע ציצית מן מוח חכמה דאמא שהוא בינה דאבא כנ\"ל, ואלו הם בחינת הציצית שהיו נוהגין בזמן שבית המקדש היה קיים, שהיו כל הציצית מן ז' חוטין לבנים וחוט אחד היה תכלת, אבל לאחר החורבן הם הכל חוטי לבנים ואין לנו תכלת, לפי שכל הציצית הארבע שלאחר כך הם בחינת ארבע מוחין דבינה דאבא ואין שם תכלת וכו':", + "ונבאר עתה ענין הד' ציצית דתכלת, והענין כמו שנתבאר לעיל שהם יוצאים ממוח חכמה דאמא (ושאינו אלא בינה דאבא) כנ\"ל, והיא כלולה מארבע מוחין שהם ארבע שמות יק\"ו מלואים בדרך ע\"ב ס\"ג מ\"ה ב\"ן ואם תמנה מספר אותיותיהן הם ל\"א אותיות בלבד כי כל אחד מהם יש לו ח' אותיות כנגד ח' חוטים שיש בכל ציצית מהן אך הרביעי שהוא יק\"ו דבן אין בו רק שבע אותיות לבד ועל כן כדי להשלים החוט השמיני של הציצה הרביעית צריך לעשותו תכלת. והענין הוא כי בחינת התכלת היא לעולם במלכות שהיא בחינת ה' אחרונה שהיתה חסירה בשם יק\"ו וכדי להשלים הל\"ב חוטין אנו צריכין לקחת את המלכות של יק\"ו הרביעי ולחברו עמהן כדי שישלים הל\"ב חוטין ויהיה ח' חוטין בכל שם יק\"ו שהוא ציצית אחת וכו' (ועי\"ש שמתרץ שלפי זה היה די בחוט אחד תכלת בכלל הארבע ציצית):", + "וע\"ז מסיק שם: והנה הארבע ציצית שאנו נוהגין אחר החורבן היוצאים מכללות הארבע מוחין אשר במוח הבינה דאמא והם ארבע שמות אקי' כנ\"ל במילואיהן ובכל אחד מהם יש שמונה אותיות המילוי שהם ארבע ציצית ובכל אחת שמונה חוטין שלימים וכולם לבנים כי אין צריך לחבר עמהם את התכלת שהיא בחינת המלכות על דרך שנתבאר לעיל ולכן אין תכלת נוהג בזמן הזה:", + "ושם בפרק ה' איתא בזה הלשון: ונחזור לבאר מה שכתבתי לעיל כי האמת הוא שבזמן הזה אחר החורבן אין בנו כח להטיל תכלת כי אין אנו משיגים רק עד מוח בינה דאמא. אמנם ודאי שאין אור העליון דמוח חכמה נמנע מלצאת. רק שאינו יוצא על ידי מעשינו אבל ודאי הוא שהוא יוצא בהתלבשות תוך ציצית מוח בינה אם כן מוכרח הוא שיהיה רומזים ציצית חכמה דאמא בציצית בינה דאמא וכו' עיי\"ש, אלו הם תוכן דבריו הקדושים הכוללים ענין הזה:", + "והביאור הפשוט לפי דרך המקובלים הפשטנים שדברי הקבלה הם בעיניהם (לא עלינו) כמכונה מלאכתיות הסובבת כי הערכתה באופני הסובב וגלגלי התנועה ואין שמים לב להבין כי כל דברי הקבלה הם דברי תורה שנצרכים לכל נפש מישראל להבין להשכיל לשמוע ללמוד וללמד לשמור לעשות ולקיים וכדאיתא בש\"ס (חגיגה דף יד:) אף בענינים הגבוהים גבוה מעל גבוה אמרו חכמינו ז\"ל יש נאה דורש ואין נאה מקיים אבל אתה נאה דורש ונאה מקיים:", + "כן גם לפי דעתם והשגתם ישימו לב להבין בדברי האר\"י ז\"ל, ראשית שדבריו הם שמזמן החורבן אי אפשר להטיל תכלת, וכי לא ידע האר\"י ז\"ל שהיה תכלת אף בימי האמוראים, וביותר נפלא מה שכתב שאין אור העליון נמנע מלצאת רק שאינו יוצא על ידי מעשינו אשר כפי פשטות ההשגה שלהם שמפני זה אין מקום למצות תכלת ופטורים אנחנו לגמרי ממצוה זו מפני טעם הזה:", + "ולפי דעה זו יש לנו לפטור גם ממצות תפילין של ראש מטעם הזה שאין הארתו נעשה על ידי מעשינו, וכדאיתא בפרי עץ החיים (שער התפלה פרק ה) בביאור תיקוני המעשה, שעל ידי תפלה של ראש נתקנו ג' תחתונות דאצילות בבחינת החיצונות, כי הפנימות אין צריך לתקנו וכו', ומסיים שם, וגם אור מקיף דאצילות גם כן אין צריך לתקנו ומאליו נעשה ומסיים שם ולכן אין צריך לברך עליהם. ובאמת כפי טעם הזה הוא שוה עם תכלת ולמה מניחין כל תפלה של ראש, הרי מאליו נעשה. ואף שלפי הלשון משמע שם שבמעשה ידינו להניח של ראש נתקן מה. אכן בפע\"ח (שער התפילין פרק ז') מקשה שלא היה לנו להניח תפילין קודם התפלה רק אחר גמר התפלה, ומתרץ שהתפילין נעשים מהרשימו הנשאר ממוחין שעברו וזה הרשימו מאליו נשאר ולא על ידי מעשינו, וגם עיקר תפילין של ראש שורשו באצילות כדאיתא שם. ועל כל פנים קודם התפלה אין שום מקום שיהיה נעשה ע\"י מעשינו. וכן נתפטר מכמה מצות שכל מקום ששורשו בחכמה אומר האר\"י ז\"ל שמעצמו נעשה. וכן כתב האריז\"ל (בשער המצות) במצות קימה והידור פני זקן וכן בפרי עץ חיים (שער הק\"ש בפ' ט\"ז ובפ' י\"ז) שהמוחין יורדין מעצמן יעו\"ש ובהרבה מקומות בספרי האר\"י ז\"ל שכל המצות ששורשם מחכמה נעשים מאליהם ולא על ידי מעשינו:", + "וכן בזוה\"ק (תרומה קכח:) כיון דמטו לשים שלום כדין עביד שמושא ההיא נהר דנפיק מעדן באדרא דא וכדין בעיין כלא לנפקא מקמי מלכא ולא איצטריך בר נש ולא אחרא לאשתכחא תמן ולא למשאל שאלתין וכו' והיינו שנעשה מאליו. ומכל מקום תקנו ברכת שים שלום:", + "ובשער תיקון חצות (פרק ל\"ו) שבזמן הבית לא היו צריכין למעשה ידינו ולתפלה. וח\"ו לומר שלא התפללו ולא היו עושין מצות, ועיין סוכה (נג.) שעה ראשונה תמיד של שחר משם לתפלה כו' משם לתפלת המוספין כו' משם לתפלת המנחה כו' יעו\"ש:", + "ואפילו על ברכת תפילין של ראש, אף שהיא מחלוקת הקדמונים, מכל מקום לא נמצא בכל כתבי האר\"י ז\"ל איך היה האר\"י ז\"ל נוהג, אם היה מברך או לא, והרב בעל מצת שמורים האריך בענין הברכה, והכריח עצמו להכריע שאם מניחין תפילין דרש\"י ור\"ת ביחד צריך לברך על של ראש בפני עצמו, ומוכח ונראה מכל הכתבים בהגיעם בענין הברכה קצרו, שלא היה ברור אצלם מנהג האריז\"ל, ובפרי עץ חיים במקומו אינו מובא כלל בענין זה, רק בשער התפלה מביא שתי הדעות ונותן מקום לשניהם:", + "ואני קבלתי מאא\"ז מו\"ר הרב הגאון הקדוש מאיזבצא זללה\"ה, ביום שנתחנכתי למצות תפילין, וזכיתי ללמוד ממנו כוונת מצות תפילין, והניחם על ידי ועל ראשי ואמר לי לברך על של ראש בטעם ונימוק אמת, והוא היה מקובל נורא ועצום כנודע. ושמעתי מפיו שטרם נסע לרבינו שמחה בונם מפרשיסחא, הכין עצמו ללמוד כל ספרי הקבלה אשר היה בבית מדרשו ולמדם עד שהיה בקי בהם על פה. ואמר לי הטעם כמו שיתבאר לקמן שהוא מספיק לכל הענינים כאלו:", + "אכן תחלה צריך להוכיח שגם על לבוש הפשט הפשוט גם כן לא באו גדולי ישראל וקדושיהם, להפוך ח\"ו פירוש הפשוט של התורה לבטל אפילו מצוה קלה דרבנן ונדנוד גדר מדברי סופרים, וכל שכן מצוה חמורה מדאורייתא ששקולה ככל המצות:", + "וזה ביאור דבריהם הקדושים בדרך פשט, שאחר שאין אנו יכולים להגיע להשיג עומק יקרת מצות תכלת מזמן שחרב בית המקדש. ולכן נתבטל ממנו. ועם כל זה כמו שבית המקדש אף על פי שחרב מכל מקום קדושתו הוא תמיד, ובתפלה נכלל מצות קרבנות, שהיא במקום קרבנות, כדאיתא בזוה\"ק (פנחס רכד:) ולב לא נטיל מכלא אלא וידוי, ואיתא בגמ' (מנחות קי.) ראו מזבח בנוי ומיכאל השר הגדול עומד ומקריב עליו והיינו שאפילו בזמן שחרב בית המקדש, מכל מקום על ידי התפלה מתעורר הרצון שהיה במצות קרבנות ונעשה מאליו, כן גם על ידי הלבן מתעורר קדושת התכלת כאלו קיימנו אותה, אבל אם יש לנו תכלת צריך לעשותה במעשה שבודאי המעשה גדול יותר מהכונה, וכן איתא בזוה\"ק (פקודי רכב:) תא חזי בשעתא דכולהו אומנין שארו למעבד אומנותא ההוא עובדא ממש דשראן איהו אשתלימת מגרמה וכו' וכד אתבני בי מקדשא כל עבדתא דאתעבד איהי מגרמה אתעבידת אומנין שראן ועבידתא אתחזיאת לון למעבד ואתרשימת קמיה ואשתלמית הוא מגרמה והא אוקמוהו דכתיב (מלכים א ו׳:ז׳) והבית בהבנותו וכו'. ואם לפי דעתם לא היה נצרך אז לשום פעולה, מאחר דמגרמה אתעבידת, מוכח מזה אשר האדם צריך לפעול מצדו אף שזו הפעולה נעשה מעצמו:", + "וכן מוכח מדברי פרי עץ החיים (שער הציצית פרק ד') שמקשה כשאין תכלת למה אין אנו פטורים מכל הציצית, ומתרץ שכל אחד מהם הוא מצוה בפני עצמה, ולמוחין דבינה דאמא אין נצרך התכלת, ומכל מקום הצריך שזורין וכפולים שיוכלל בהם גם כללות התכלת, שהשזירה תמלא מקום התכלת, והיינו רק שנוכל לכוון כוונת התכלת גם בזמן שאין לנו תכלת בפועל ובמעשה:", + "וכדאיתא שם בפרק ו' בסופו ויכוון בכל פעם לשם ק\"ל גימטריא עי\"ן. והענין הוא כי תכלת של הציצית הוא סוד החושך שאין בו עינים, לכן הוא דין, לכן צריך להסתכל בציצית ולכוון כאלו יש שם תכלת, ואז יסתכל שני פעמים בוראיתם אותו, ותכוון להמשיך אליו סוד עינים עליונים וראיה עליונה, ותכוון שני פעמים ק\"ל שהם שני עינים עליונים להמשיך הראיה משם לסוד התכלת, שהוא עולימתא שפירתא דלית לה עיינין דוגמת הכוס עכ\"ל:", + "וכן בשער הקריאת שמע (פרק כו) שבמלת פתיל תכלת יכוון להכונה הנ\"ל, ובשער הכוונות גם כן איתא שיכוון כאלו יש שם תכלת:", + "ומפשטות דבריו שביחוד שם זה מתקן מצות וראיתם אותו האמור בתכלת, אף שהמעיין בדבריו יראה שבא רק לצדד שיכולין לכוון גם עתה כוונת הראיה לתכלת. אכן כאשר העתיקו דבריו והורקו מכלי אל כלי נשתנה הלשון:", + "עד שבספר קב הישר (פרק מ\"ה) איתא בזה הלשון, והיודעים סוד יחוד בקבלה מכוונין בשם אחד גדול ונורא שהוא בגימטריא עין, ובזה הם יוצאים אף בזמן הזה סוד מצות תכלת בציצית. וכתוב שם שזה קבלה בידו מהגאון ר' יעקב תעמרליש מלובלין ז\"ל. ובאמת זה בעצמו לשון הרב בעל מצות שמורים,ונדמה מהלשון שיוצאים בהכוונה לבד בלי המעשה ואין צריכים למעשה:", + "ולא מצאתי מעולם שהכוונה בעצמה ימלא מקום המעשה, שאם כן יתבטל חלילה כל קיום המצות והיה די בכוונה לבד:", + "ובידוע דצריך עובדא ורעותא ומלולא, וכמו שלא תספיק הכוונה למלאות מקום המעשה בכל עניני עולם הזה, כגון צרכי האדם בגופו אכילה ושתיה וכדומה, כן במצות מעשיות לא תספיק הכוונה, ורק במקום שאי אפשר לקיים המעשה, אז הכוונה והרצון לקיים ג\"כ חביב לפני הש\"י. כדאיתא בזוה\"ק (תרומה קנ:) ובגין כך זכאה איהו מאן דמהרהר הרהורין טבין לגבי מאריה, דאף על גב דלא יכיל למעבד לון, קב\"ה סליק רעותיה כאלו עביד, שמחשבה טובה הקב\"ה מצרפה למעשה:", + "אכן אמת עומק יקרת מעשה המצוה, היא גבוה מכל הכוונות, ואף להיחידים שידעו בטעמי המצות מכל מקום המעשה גבוה יותר מהכוונה, שאי אפשר להגיע עד עומק תכליתם, ורק בהמעשה נכללו כל הכוונות, ואפילו העושה מצוה בלא כוונה עומד נוכח הש\"י ואומר ברוך אתה שקדשנו במצותיו שכן צונו. ועל כוונה היותר גבוה ועמוקה אינו רשאי לברך, שאף מה שמברכין ברכת התורה אין מברכין אלא על הלימוד בפה שהוא המעשה ולא על העיון והמחשבה, וכן הם גם דברי הרב הגאון הקדוש המגיד זללה\"ה בספר עבודת ישראל, שהמעיין בדבריו יראה שכל דבריו הם מדברי האר\"י ז\"ל ותלמידיו, כניכר מדבריו שמבאר כוונת הציצית והתכלת:", + "וכתב שם שציצית רומז על יראה עצומה והתקדשות בכל מיני קדושה. וגם שלא יתרשל האדם איך יכול לקדש עצמו, נגד זה יש תקיפות ג\"כ ממצות ציצית שנאמר בהם אני ה' אלהיכם אשר הוצאתי אתכם מארץ מצרים:", + "ותוכן כוונתו נראה שם מפורש שבציצית נכלל יראה, וגם נותן תקיפות שלא יתרשל האדם מעבודה, וזה רומז שהלבן נותן תקיפות ומאמץ לב האדם. והתכלת מורה יראה והכנעה. ולזה מסיים שעכשיו אין אנו צריכים לתכלת, שבלא זה לבבות ישראל נכנעים. וזה מורה כנ\"ל שיכולים לכוון כוונת התכלת אף כשאין לנו תכלת בפועל ממש, אבל ודאי כשנוכל להשיג התכלת ולקיים המצוה בפועל ממש, ודאי אנו מחויבים לקיים וטוב יותר:", + "והנה כל זה מספיק לבאר אשר הוכרח לדעת הפשטנים האוחזים בלבוש:", + "אכן יען כי אלצנו להביא דברי הקדושים, מוכרח אני לבאר דבריהם לבלתי יתראו כדברים גולמים בלא טעם, ואבאר קצת בזה מה שקבלתי מיסוד הורי ומורי במצות ציצית:", + "כולל כל המצות, הם שהש\"י צוה לישראל להדבק במדותיו, ובכל אופן שהש\"י עוסק להשפיע שפע חיים וטובה לבריותיו ובכל מקום ובכל זמן נתן הש\"י לישראל מצוות שיקיימו אותן, וכדאיתא במדרש רבה (בחקותי ל\"ה) ובירושלמי ראש השנה (פ\"א ה\"ג) הקב\"ה אינו כן אלא גוזר גזירה ומקיימה תחלה מאי טעמא ושמרו את משמרתי אני ה' אני הוא ששמרתי מצותיה של תורה תחלה, וכל מצות שישראל מקיימים הם מוסיפין כח בגבורה של מעלה, כדאיתא במדרש רבה (איכה א' על פסוק ויצא מבת ציון) בזמן שישראל עושין רצונו של מקום מוסיפין כח בגבורה של מעלה כדכתיב (תהילים ס׳:י״ד) באלהים נעשה חיל וכו':", + "וע\"ד פרט הוא עצמו ענין מצות ציצית, כדאיתא בזוה\"ק ברעיא מהימנא (פ' שלח קעד:) והובא בפרי עץ החיים (שם) ציצית פקודא דא לאדכרא כל פקודי אורייתא בגינה, כמה דאת אמר וראיתם אותו וזכרתם את כל מצות ה' ועשיתם אותם, דא היא סימנא דמלכא לאדכרא ולמעבד. כתיב ועשיתם ציץ זהב, והא אוקימנא, ציצית איהו נוקבא רזא דעלמא תתאה אסתכלותא לאדכרא ציץ דכר ציצית נוקבא ובא לכל ב\"נ ציץ לכהנא. ותנינן אסור לאסתכלא בשכינתא בג\"כ אית תכלא בגין דתכלת איהו כרסייא לבית דוד ותקונא דליה ודא איהו דחלא מן קדם ה' לדחלא מההוא אתר וכו':", + "ואיתא במנחות (מא:) אין ציצית אלא ענף, וכן הוא אומר (יחזקאל ח) ויקחני בציצית ראשי, ושם (דף מא.) אין ציצית אלא יוצא:", + "והענין שכמו שהציב הקב\"ה מערכת ההנהגה קומה שלימה בכח משפיע ומקבל, וכן ברא את האדם בצלם אלהים זכר ונקבה, כדאיתא בזוה\"ק (האזינו רצ.) תאנא בשעתא דעתיקא קדישא סתימא דכל סתימין בעא לאתקנא כלא אתקין כעין דכר ונוקבא באתר דאיתכללו דכר ונוקבא לא אתקיימו בקיומא אחרא דדכר ונוקבא, והאי חכמה כללא דכלא כד נפקא ואתנהיר מעתיקא קדישא לא אתנהיר אלא בדכר ונוקבא, דהאי חכמה אתפשט ואפיק מיניה בינה ואשתכח דכר ונוקבא הוא, חכמה אב בינה אם, חכמה ובינה בחד מתקלא אתקלו דכר ונוקבא, ובגינייהו כלא אתקיים בדכר ונוקבא וכו':", + "ומדותיו של הקב\"ה הם נקראים לבושים, וכן כל מה שנזכר בהקב\"ה דמות הוא רומז למדותיו, וכל אבר פרטי הנזכר וכן כל תיקוני דמות אדם כולם רומזים למדות. ולכן נתן הקב\"ה מצות בכל פרט לעורר רצון הבריאה שנברא קומה שלימה, שלעומתו ברא אדם התחתון בעולם הזה, שכל מערכת הבריאה זה לבוש לזה בדרך עילה ועלול, כדאיתא בזוה\"ק (בראשית י\"ט סוף ע\"ב) מריש רזא דנקודא עלאה עד סופא דכל דרגין כלהו איהו דא לבושא לדא ודא לדא וכו'. ואדם התחתון הוא המקבל האחרון מכל. דוגמת הארץ שנחשבת למקבל האחרון שמקבלת זריעה ומצמחת. ולכן איתא בתיקוני הזוהר (תיקון ס\"ז דף צח.) וכד אתברי אדם דלתתא דאיהי נוקבא הה\"ד (בראשית א') ויברא אלהים את האדם בצלמו אשתלים דיוקנא דליעלא. והוא דוגמת הארץ שכתיב (הושע ב') אענה את השמים והם יענו את הארץ והארץ תענה את הדגן ואת התירוש ואת היצהר וגו'. שכמו שהארץ מקבלת זריעה ומצמחת מחדש, כן עבודת האדם הוא לקבל לתוכו ונקבע בו, ועבודתו להצמיח ולהעלות מה שקיבל לתוכו להולידו מחדש. והיינו שמה שמקבל לתוכו בזה הכח יעבוד את הש\"י ונמצא מעלה ומצמיח ממה שנזרע בו, וזה נקרא עושה פירות. וכדאיתא במדרש רבה (נח ל') תולדותיהן של צדיקים מעשים טובים. וזה ביאור הענין מה שנזכר בפרי עץ החיים בשער הציצית (פרק ג') שמצות ציצית רומז לקוצא דשערא דתליא בזעיר אנפין, כדאיתא בזוה\"ק (באדרא רבה נשא קמא:) שהשערות רומזים לענין זה, שהחיים הוא בהם בצמצום. ומכל מקום יש בכל שער צינור שיונק מתוך המוח כדאיתא בזוה\"ק (נשא קכט.) ובכל נימא ונימא דנפיק ממוחא סתימאה וכו' כל נימא ונימא איקרי משיכא דמבועא סתימין דנפקין ממוחא סתימאה, וכמו שכל ההשפעה וההנהגה היא בסידור דמות אדם, ושורש ההנהגה הוא במקום היותר עליון שאינו רק הארת פנים וכדאיתא במדרש שוחר טוב (מזמור פ') האר פניך ונושעה אנו אין לנו אלא הארת פנים, וכמו שכתיב (משלי טו) באור פני מלך חיים שבהארת פנים נכלל הכל, שכשהש\"י מראה הארת פנים היינו שמראה להאדם שיבין שרק הש\"י לבדו מנהיגו ומשגיח על כל פרטיו, אז ממילא כל מערכת ההנהגה מסייעים אותו, וכדאיתא בזוה\"ק (וירא קג:) נודע בשערים בעלה דא קוב\"ה דאיהו אתידע ואתדבק לפום מה דמשער בלביה, והיינו כפי מה שהאדם מאמין בהש\"י כן ינהג עמו:", + "אכן גם באדם המזכך לבו כפי יכולתו ג\"כ מי יאמר זכיתי לבי, שאין יכול להגיע עד תכלית הבירורים בכל פרט, שהרי אדם הוא בגוף החפץ להסתיר עצמו מאד. ולעומת זה מנהיג השי\"ת ג\"כ בהסתר פנים. ויש הנהגה מצומצמת בכמה מדרגות, עד שהאדם צריך לקבל גם דרך צמצום וזה נקרא שמקבל דרך שערות, ולכן נקראו שערות דינים שאין האדם מרגיש רק בצמצום גדול, וכדאיתא במדרש רבה (בראשית פרשה ד') פעמים שאין העולם ומלואו מחזיקים כבוד אלהותו, פעמים שהוא מדבר עם האדם מבין שערות ראשו, הדא הוא דכתיב (איוב ל\"ח) ויען ה' את איוב מן הסערה, מבין שערו ראשו. וזהו מגודל האהבה שהמשפיע רוצה בטובת המקבל מה שאינו יכול לקבל דרך הארת פנים מפורש, משפיע לו רצון דרך צמצום:", + "וזה דאיתא בזוה\"ק (באדרא רבה בתיקוני דיקנא) שהשפע יורד מצינורי השערות, וכן כשהאדם מקבל השפעה מצומצמת נקרא שמדבר עמו מבין שערות ראשו. וכדאיתא בענין קרני הוד במדרש רבה (עקב פ' ג') אמר ר\"ל בשעה שכתב משה את התורה נטל משה זיו הפנים וכו' ועם שכותב קינח את הקולמוס בשערו ומשם נטל זיו הפנים. היינו הרצון שהיה מהשי\"ת להשפיע למטה ולא היה בכח כלי קיבולו לקבל כל כך, זה נותן לו דרך צמצום שבדרך הזה יכול לקבל אור גבוה, וזה הוא הקרני הוד וכמו שנתבאר במקומו. ולכן הציצית רומזין לשניהם, שהציצית פנים אל הקצוות וממילא נראה הארת פנים, כדאיתא בפרי עץ החיים (שער הציצית ריש פרק ג' וד') ובזוה\"ק (שלח קעה) ודא איהו ציץ לאסתכלא ביה עיינין וכו' ציצית איהו נוקבא רזא דעלמא תתאה אסתכלותא וכו'. וגם רומזין שבמקום שאינו יכול לקבל דרך הארת פנים מקבל דרך השערות, וזה שצונו הש\"י לעשות דוגמת ההנהגה הזו, מצות ציצית, שישראל יקבלו עליהם מצדם עול מלכות שמים במצוה זו שמקבל עליו, שעד כמה שידו מגיע בהשגתו לראות באור פני מלך חיים, ימלוך עליו הש\"י בדעתו. ומה שאין ידו משגת הוא מקבל עליו יראת שמים על כל פרטי גופו אף במקום שאין דעתו מגיע. וכמו שנתבאר במאמר פתיל תכלת (עמוד קיא) שציצית מצילין את האדם אף במקום שהוא מרוחק מאד. וזה שנזכר במנחות (דף מג:) ששקולה מצות ציצית כנגד כל המצות כולן, לפי שהוא כולל מן הקצה אל הקצה, וזה שצונו הש\"י במצות ציצית שני מצות תכלת ולבן, ואיתא בפרי עץ חיים ששניהם מאמא, התכלת מחכמה דאמא והלבן מבינה דאמא. ואמא רומז למקום בינה בשורשה. וענין מדת הבינה להבין דבר מתוך דבר, וזה רומז על דברי תורה שאין אדם עומד עליהם אלא אם כן נכשל בהם וכדאיתא בש\"ס מגילה (דף יב.) מדאמר בינותי מכלל דטעה:", + "והנהגה זו שהש\"י מנהיג, שאף מתוך ההסתר יכולין להוציא אור שאין שום פועל רק הש\"י לבדו רמוז במצות לבן, שכן מורה לבן שאין בו שום גוון, ורומז למה דכתיב דניאל (ז) ושער רישא כעמר נקא וכדאיתא בזוה\"ק נשא (קלב.) כתיב שיר (ה') קווצותיו תלתלים שחורות כעורב וכתיב ושער רישא כעמר נקא, לא קשיא הא בדיקנא עלאה הא בדיקנא תתאה, והיינו שלבן מורה על הנהגת עתיקא שאין להשגת האדם מקום שם, כי כשמאיר האור הזה נתבטלו פעולת אדם. כמו שהיה בקריעת ים סוף שהאיר השי\"ת מעתיקא כדאיתא בזוה\"ק בשלח (נב:) בעתיקא תליא מלתא ואז לא היה מקום לפעולת אדם, כדאיתא בזוה\"ק בשלח (מז:) ה' ילחם לכם ואתם תחרישון תחרישון ודאי ולא תתערו מלה דלא אצטריך לכו וכו'. ולכן מצד הכרה זו ניכר שאין שום הסתר כלל, רק הפועל הוא השי\"ת בעצמו, ומפני כן לבן רומז על ענין גדול יותר מתכלת. אכן פעולת המצוה של תכלת נמשך ממקום גבוה יותר ממקור מצות לבן, כי בפעולות מצות לבן אין מאיר כל כך איך נמצא אור אף בפעולות הנמוכים רק בכלל האדם מכיר שהשי\"ת פועל הכל. אבל בפעולות מצות תכלת הוא להאיר במקומות ופעולות המוסתרים ביותר שנמצא שם כבודו ית'. לכן מאיר שם מאור יותר גדול להיות לו סייעתא משם. כי התכלת מורה שיכיר האדם שגם ההסתר נברא מהש\"י, ומזה עצמו יוצא כבוד שמים ולא רק שיוצא מלכות שמים בשלימות שיראה שאין עוד מלבדו אז יבין בחכמה ויחכם בבינה שאין עוד מלבדו ואין שום כח בעולם רק הש\"י:", + "וכדאיתא במס' חולין (דף ז:) שרבי חנינא בן דוסא אמר על כשפים אין עוד מלבדו. והיינו מפני שמצינו ברבי חנינא בן דוסא במס' תענית (דף כה.) שאמר מי שאמר לשמן וידליק הוא יאמר לחומץ וידליק, ולכן מפני שהיה לו הכרה זו לא היו יכולין הכשפים להזיק לו וכפי אמונתו היה נשמר בהשגחה פרטית, וכדאיתא בזוה\"ק וירא (קג:) נודע בשערים בעלה דא קוב\"ה דאיהו אתידע ואתדבק לפום מה דמשער בלביה הכי אתידע בלביה. ובקבלת מלכות שמים במדה זו מכיר הטוב הנמצא בכל הגוונים:", + "וכענין שאיתא בש\"ס בבא בתרא (טז.) אמר ר' לוי שטן ופנינה לשם שמים נתכוונו וכו'. דרשה ר' אחא בר יעקב בפפוניא אתא שטן נשקיה לכרעיה, ולהבין מה הוא החביבות, והלא השטן הוא היצר הרע שנקרא שונא במס' סוכה (נב.) ונאמר משלי (כז) ונעתרות נשיקות שונא, אך הענין בזה כדאיתא בגמרא ברכות (נד:) ואהבת את ה' אלהיך בשני יצריך ביצר טוב וביצר הרע, וכדאיתא בזוה\"ק בא (לד.) דהכי אתחזי לבר נש למנדע טוב ולמנדע ביש ולאהדרא גרמיה לטוב, וכדאיתא בזוה\"ק וישלח (קסה:) אתי בר נש לאתדכאה ההוא יצר הרע אתכפיא קמיה לשלוט ימינא על שמאלא, ותרווייהו מזדווגין לנטרא ליה לבר נש ארחוי דהוא עביד, הדא הוא דכתיב כי מלאכיו יצוה לך לשמרך בכל דרכיך (תהלים צא) ובזוה\"ק תרומה (קסג.) רחימו דקוב\"ה לממסר ליה כל דא למרחם ליה בכל חד וחד, ואי תימא ביצר הרע האיך יכיל בר נש למרחם ליה, דהא יצר הרע מקטרגא איהו דלא יקרב ברנש לפולחנא דקוב\"ה והאיך ירחם ליה ביה, אלא דא איהו פולחנא דקוב\"ה יתיר כד האי יצר הרע אתכפיא ליה בגין רחימו דקא מרחם ליה לקוב\"ה דכד האי יצר הרע אתכפיא ותבר ליה ההוא בר נש דא איהו רחימו דקוב\"ה, בגין דידע לקרבא לההוא יצר הרע לפולחנא דקודשא בריך הוא:", + "וכדאיתא בזוה\"ק נשא (קמג:) ולית דינא דלא הוו ביה רחמי. פי' בכל דבר נמצא טוב אשר לתכלית זה נברא ואף שנראה מצד האדם שהוא רע, מ\"מ בראו הש\"י לתכלית הטוב ואם האדם מוצא בכל דבר התכלית הטוב הרי מצא הטובה שיש באותו דבר, וזה שדרש ר' אחא בר יעקב בפפוניא שאף שלפי ראות עיני האדם היה קטרוג בזה, אבל באמת נתכוון לשם שמים היינו שהיה בזה טובה. וזה אתא שטן ונשקיה לכרעיה אחר שמצא גם בזה תכלית הטוב והגיע לשורש הטוב שנמצא בו מצד הבריאה:", + "וכדאיתא במדרש רבה בראשית (ט) ובזוה\"ק יתרו (סח:) טוב זה יצר טוב, מאד זה יצר הרע שמזה יגדל כבוד שמים ביותר עוד וכדאיתא בזוה\"ק שהובא לעיל תרומה (קסג.):", + "ובתקונים (תקון ע' דף קלז) נעשה אדם בעינא אדם דיעביד פקודי אורייתא וישתדל באורייתא לעבדה ולשמרה ויהא ליה אגרא טבא ושולטנא עלייכו, ודא איהו (ישעיהו ס׳:כ״א) נצר מטעי מעשי ידי להתפאר. דא מלאכי עלאי אע\"ג דאינון גבורי כח עושי דברו, לא עבדו גבורה בפולחנא דקוב\"ה, דאינון פלחין בהכרח ולית לון ערובא דבשרא, ויצרא בישא ובגין דא נעשה אדם וכו':", + "ובזוה\"ק נשא (דף קכג.) בדיוקנא אשתמודע פרצופא וכו' ולית בהון לא יצר טוב ולא יצר רע אלא כבעירין דעלמא, ולכן אחר שהגיע ר' אחא בר יעקב לשורש הטוב הנמצא בו מצד הבריאה. סייעו גם הוא לעבודת הש\"י וזהו ונשקיה לכרעיה, היינו שסייעו לעבודה, שכרעיה היינו עבודה כדאיתא בזוה\"ק לך (פו.) מי העיר ממזרח צדק יקראהו לרגלו לאתחברא ביה בפולחנא ולקרבא ליה לגביה, כד\"א העם אשר ברגליך, היינו שעל ידי עבודה יכול האדם לברר, שבההסתר עצמו מנהיג הש\"י, שעל ידי עבודה ויראה עצומה יכול האדם לכלול הרע בהטוב. וכענין שאיתא בזוה\"ק בהר (קיח.) בזמנא דידע ליה בר נש לקוב\"ה בארח כלל כדין אקרי עבד דעביד פקודא דמאריה ולית ליה רשו לחפשא בגניזוי דיליה כבן דחפש בגניזו בכל רזין דביתיה וכו'. וזהו שפעולת הלבן רומז להכרה בארח כלל ופעולת מצות תכלת הוא הכרה בארח פרט, לכן מוכרח להיות לו סייעתא מאור החכמה להכרה זו:", + "ולכן מורה התכלת לחושך כדאיתא בזוה\"ק פנחס (רכז.) ותרין גוונין רשימין בטלית חד חוור וחד תכלת וכו' חוור ואוכם אוכמי דתכלת וכו' ובתקוני הזהר (תקון כא מט:) יותרת הכבד כללא דכולהו תכלת חשוך:", + "ובתקוני הזהר (תקון כא נה.) ואיהי ציצית דצדיק דאיהי עני בגלותא ה\"ה דכתיב תפלה לעני כי יעטוף, עני ודאי דביה אתעטף בגין דאיהי כסותה לבדה וכו' דא איהי כי היא כסותה לבדה הוא שמלתו לעורו ואיהי תכלת שבציצית:", + "ובזוה\"ק (תרומה קמט:) בוצינא קדישא הכי אמר דהאי גוון אוכם חשוך וכו'. וקאי שם על תכלת, וזה התכלת הוא קבלת מלכות שמים בציצית, היינו להכניע הגוף תחת קבלת עול מלכות שמים, שגם הגוף יבין שהשי\"ת מנהיג אפילו בעת ההסתר, כדאיתא בזוה\"ק (שלח קעה.) מה כסא הכבוד עביד לבר נש למהך בארחא דמישר לדכאה ליה, אוף הכי תכלת עביד לבר נש למהך בארחא דמישר:", + "ובהוספות לזהר בראשית (בדף ה) במאמר המתחיל ושחטו הפסח בסופו, בשעתא דבר נש חמי להאי גוון אדכר בר נש למעבד פקודא דמאריה וכו' אוף הכי תכלת וראיתם אותו וזכרתם את כל מצות ה' מההוא דחילו דיליה:", + "והיינו שהאדם יקבע יראה עצומה, שגם הגוף מעצמו יכנע תחת עול מלכות שמים, ויתבטל בהתבטלות עצום מאימת הכבוד, ואין ביכולת האדם להכניע גופו בהתבטלות גמור עד שיקבל עליו יראת עונש גם כן, כי שכלו ודעתו נכנעים מחכמתו ובינתו שיבין שהשי\"ת מקיף כל הבריאה ואין עוד מלבדו:", + "אכן הגוף יען שהוא מלא חושך והסתר צריך לקבל עליו יראת עונש וכדאיתא במדרש (תנחומא נצבים) העבר בך קללה:", + "ולקבלת עול מלכות שמים במדה זו צריך סייעתא מאור החכמה להבין בבינה, וזהו מה שאיתא בפרי עץ חיים (פרק ד) שחוט התכלת מורה לחכמה דאמא, וזה שאמר האר\"י ז\"ל שאחר חורבן הבית אין התכלת נוהג שאין אנו יכולים להשיג אור החכמה על ידי מעשינו אלא שמאליו נעשה כנזכר לעיל:", + "וכמו שאיתא בפרי עץ חיים (בשער תיקון חצות פרק א) שבזמן הבית כמעט לא היו צריכים לשום מעשה המצוה ולא לתפלה שמאליו היה נעשה ובאמת היו אז מתפללים ועושים מצוות:", + "וזהו שאנו מתפללים \"ואין אנו יכולים לעלות ולראות ולהשתחוות\" שהשתחויה הוא יראה קבוע בלב האדם שמבטל דעתו וכופף קומתו עד שגם הגוף יכנע מאימת יראת הכבוד, ואין האדם יכול להגיע מצדו ליראה הזו ולקבלת עול מלכות שמים במדה זו על ידי מעשיו. ורק אחר שמקבל עליו עול מלכות שמים כפי יכולתו על ידי מעשיו, אז עוזר לו הש\"י שאף במקום שאין יכול להגיע במעשיו מתעורר מעצמו מעזרת הש\"י:", + "ודברי האר\"י ז\"ל רומזים אשר בזמן שבית המקדש היה קיים, היה גם הגוף נמשך אחר אור הדעת, וכפי הארת הדעת גם הגוף היה נכנע והשפיל עצמו בגין למשרי עליה גאותא דקוב\"ה, ועכשיו אין אנו יכולים לעלות ולראות ולהשתחוות להיות הגוף נכנע מפני אור הדעת, אבל באמת כל הפעולות אנו צריכין לעשות אף שהעיקר הוא הפנימיות מכל דבר, אכן מצדנו אנו צריכין לעסוק בפעולה הרומזת על העסק שעוסק הש\"י אז:", + "וכן קבלתנו מרבינו הקדוש רבינו שמחה בונם מפרשיסחא זללה\"ה (אף שהובא קצת דבריו בספר קול שמחה, אך שם לא נכתבו ברורים כפי קבלתנו) על המדרש (תנחומא ויקהל) אל מי תדמיוני ואשוה יאמר קדוש שאו מרום עיניכם וראו מי ברא אלה בזכות מה עומדין אלה תולדות השמים והארץ, בזכות ואלה שמות, בזכות כל מה עומדין אלה בזכות אלה העדות והחקים והמשפטים וכו'.", + "והענין ארוך מאד. וכאן נעתיק רק מה שצריך לעניננו, כי המלאכים אומרים שלשה פעמים קדוש, וקדוש הוא שהש\"י מובדל ומרומם מכל הבריאה, והמלאכים גבוהים במעלה שאין בהם גשמיות. ובאמת מצינו שישראל המה גבוהים יותר במעלה, כדאיתא בגמ' (חולין דף צא:) שישראל מזכירין את השם אחר שתי תיבות. ובזוה\"ק (לך צ.) (בלק קצא.) שאין המלאכים מתחילין לומר קדוש עד שישראל מתחילין תחלה. והענין בזה, מפני שמצד המלאכים הש\"י מנושא מכל ואין להם שום התחברות, לכן אין שייך אצלם לומר קדוש אם אין שום התחברות:", + "אכן מצד ישראל אף שהש\"י מובדל ומנושא מכל, מכל מקום יש שייכות יותר לפי שהשגחתו על ישראל בתמידות והם מקושרים בהש\"י בכל פרטי מעשיהם, ואין שייכות לומר שהם מובדלים ממנו. וזה פירוש ואל מי תדמיוני ואשוה, מאחר שמצד ישראל הוא מתדמה לכל פרט מעשה, לכן ישראל אומרים קדוש מפני שהקב\"ה מתדמה לישראל וקדושתו חופף עליהם, ומאחר שהש\"י נמצא בכל פרט מעשה וכל שכן מעשה המצוה שצונו בפירוש. ממילא אף שאין אנו מגיעים לעומק, הש\"י גומר בעדנו, וכדאיתא במדרש (תנחומא תבוא) אמר רבי אבוהו בשם ר' יוסי בן חנינא בא וראה כמה מתחטאין וכמה יש להן פתחון פה לעושי מצות וכו':", + "שעושה המצוה עומד לפני הש\"י בבטחון עצום, שאף שאינו יודע כוונת המצוה, מ\"מ יכול לומר להש\"י ברוך אתה אשר קדשנו במצותיך וצויתנו, שהרי הש\"י צוה לקיים המעשה אף שאינו יודע טעמה הש\"י גומר בעדו [עיין יסוד החסידות - הקדמה לבית יעקב דף י\"ג]. וכדאיתא בזוה\"ק (פרשת בא לב:) וכד ישראל עבדין עובדין דכשרין יהבין תוקפא וחילא לקוב\"ה ועל דא כתיב (תהילים ס״ח:ל״ה) תנו עוז לאלהים במה בעובדן דכשרין. ובזוה\"ק (ויקרא יח:) אבל אזדרזו בהאי יומא והבו לי חילא:", + "ובזוה\"ק (בחוקותי קיב:) והכי אוליפנא כל מה דבעי בר נש בהאי עלמא בפולחנא דקוב\"ה בעי לאתערא בעובדא דלתתא דבעובדא דלתתא אתער עובדא דלעילא. ובזוה\"ק (אמור קה.) ובכלא בעי עובדא לתתא לאתערא לעילא. תא חזי מאן דאמר דלא בעי עובדא בכלא או מלין לאפקא לון ולמעבד קלא בהו תיפח רוחיה, והא הכא פרשתא דא אוכח אדלקות בוצינייא וקטורת בוסמין דכתיב שמן וקטורת ישמח לב, ובעובדא דא אשתכח אדלקותא לעילא וחדוותא לתתא ואתקשרותא כחדא דקא יאות. אמר ר' יהודה מזבח דלתתא אתער מזבח אחרא, כהן דלתתא אתער כהן אחרא בעובדא דלתתא אתער עובדא דלעילא:", + "ומה שנזכר בזוה\"ק ופרשתא דא אוכח ולא מדייק משאר מצות מעשיות, לפי שזה שורש אור החכמה שאין בכח אדם להגיע אליה ע\"י מעשיו:", + "וכמו שביאר האר\"י ז\"ל בספר טעמי המצות בפרשת בהעלותך (בטעמי המצות שבספר לקוטי תורה לא נתבאר היטב) שגמר העלאת האורות הוא נעשה מאליו. ומכל מקום נקרא אהרן שושבינא דמטרוניתא שנקרא הכל על שם מעשיו, אף שאחר כן נעשה מאליו, וכן כל הנך שהבאתי בראש דברינו אלה שנעשים מאליהם, הם עד\"ז:", + "ובזה הענין, קבלתי מיסוד הורי מורי ורבותי, וביחוד מה שקבלתי מאדוני אבי זקני מו\"ר הרב הגאון הקדוש זללה\"ה, ביום שנתחנכתי למצות תפילין ומסר לי יסוד כוונתם. וצוה אותי לברך על של ראש, בטעם שבאמת כל מעשה המצות אינם אלא שישראל יעסקו בענין שהש\"י עוסק בשבילם. ובאמת אף על פי שנזכר בגמ' (ברכות יז.) אלופינו בתורה מסובלים במצות, זה הוא רק מפני שיש הסתר בעולם ואינו נראה האור, נדמה לאדם שהוא נושא את המצות ונדמה לו שהוא נושא את התפילין, אבל באמת התפילין נושאין את האדם. וכמו שמצינו בארון שנשא את נושאיו (סוטה לה.) ומכל מקום נצטוו ישראל לשאת את הארון. וכשיתגלה אור המצות יתראה מפורש שאין האדם עושה כלל, וכמו בימי בנין הבית שאז היתה סיהרא באשלמותא כדאיתא בזה\"ק (יתרו פה.) ואז ראו מפורש שהבית נבנה מאליו, וכדאיתא במדרש (רבה פקודי פרשה נב) הוקם המשכן ולא תאמר משה העמידו אלא המשכן נעשה בו נסים ועמד מעצמו, וכן בנין בית המקדש והבית בהבנותו שנבנה מעצמו, כדאיתא במדרש (רבה נשא י\"ד בנשיא לבני אפרים) והבית בהבנותו מאליו היה נבנה אבן שלמה מסע נבנה, מלמד שהיתה האבן מסעת את עצמה ועולה וניתנה על גבי הדימוס:", + "ובמדרש (תנחומא תבא) אמר רבי יונה אביו של רבי מנא בשם רבי לוי שאמר בשם רבי אבא, לא היתה התורה צריכה לינתן לישראל בעולם הזה למה שהכל עתידין להיות למדין תורה מפי הקב\"ה לעולם הבא, למה נתנה להם בעולם הזה, שכשיבא הקב\"ה ללמדם בעולם בא יהיו הכל יודעין באיזה פרשה הוא עוסק:", + "וכן בקרבנות, אף שהם עולים לרצון הגבוה מעל גבוה כדאיתא בזה\"ק (בראשית מה:) דרעותא דקרבנות סליק עד אין סוף, ואיתא בזה\"ק (שם) שעל ידי הקרבן מתקשרים כל המדרגות עד שנעשים אור אחד:", + "ובזה\"ק פנחס (רמא:) שגמר העלאת הקרבן הוא ע\"י התקשרות כהנים לוים וישראלים, ושיר הלוים הוא בגמר העבודה, וכן היה צריך מעמד עד גמר העבודה אף ששם נעשה מאליו:", + "אכן באמת עיקר הקרבנות, וכן כל המצות מעשיות שצמצם הקב\"ה כבודו ונתן מקום לעבודת ישראל. וכדאיתא בזה\"ק (שם) רבי שמעון הוה אזיל לטבריה פגע ביה אליהו אמר ליה שלמא עלי' דמר, אמר ליה ר\"ש במאי קא עסיק קוב\"ה ברקיע, א\"ל בקרבנות עסיק ואמר מלין חדתין משמך זכאה אנת ואתינא לאקדמא לך שלם וכו' במתיבתא דרקיע שאלתא שאילו עלמא דאתי לית ביה אכילה ושתיה, והא כתיב באתי לגני אחותי כלה וגו' אכלתי יערי עם דבשי וגו' מאן דלית ביה אכילה ושתיה איהו אמר אכלתי וגו', אמר רבי שמעון כמה חביבו חביב קוב\"ה לכנסת ישראל ומסגיאו דרחימו דרחים לה שני עובדוי ממה דהוא עביד, דאף על גב דלאו אורחוי במיכלא ומשתיא בגין רחימותא אכיל ושתי וכו'. הרי שכל הקרבנות מחמת שהם רק מצד המקבל, להסיר המסכים המבדילים שהם בלבושים גשמיים, מחמת זה צריך עבודה בפעולה, אכן מצד זה לא היה לו להזכיר ענין אכילה שהוא לשון הכולל דבר הנאכל בעצמותו איך שייך זה כלפי מעלה:", + "אכן מצד חביבות כנסת ישראל, הציב לבוש שידמה בעולם הזה שכבוד שמים כביכול חסר וישראל משלימין אותו, ובזה עצמו עולה הרצון עד למעלה ראש. וכדאיתא בזה\"ק ויקרא (ז:) ועל דא סעודתא דמלכא אתעכב בגין סעודתא דעבדוהי. ובגין כך ישראל מפרנסין לאביהן שבשמים:", + "היינו שנתן הש\"י מקום לעבודת ישראל, עד שרצון הש\"י לקבוע מקום לעבודתם למעלה מכל תפיסת אדם, וכמו שכתיב (ישעיהו מ״ט:ג׳) ישראל אשר בך אתפאר שהש\"י רוצה שיקרא על שם ישראל אף במקום שהוא למעלה ונעלם מכל, תולה הש\"י בישראל שהם פועלים בעבודתם גם שם. וכדאיתא בזה\"ק אמור (קה.) שהבאתי לעיל, פרשתא דא אוכח אדלקות בוצינא וכו'. וזה דאיתא בזה\"ק פנחס (רמא.) ואי תימא היך אתפשט זעיר מהאי יונה או משפנינא דא לכמה סטרין דלית לון שיעורא או מן בעירא חדא אוף הכי תא חזי חד שרגא דקיק דליק אתמליא כל עלמא תו אעא דקיק אדליק לרברבא:", + "וזה דאיתא בתיקוני הזהר (תיקון נ' דף פו:) וכל דא כפום עובדיהון דישראל הכי אתפרנסת זכאה איהו מאן דסליק לה לאתריה דאתמר ביה (הנה ה' רוכב על עב קל) הנה ה' יוצא ממקומו אמר ליה רבי למר אבא וכי יכול בר נש לאחזרא לקוב\"ה לאתריה, אמר ליה אין כמה דאשכחנא בדוד דאמר אם אתן שנת לעיני לעפעפי תנומה עד אמצא מקום לה', בההוא זמנא דבר נש אחזר ליה לאתריה מאי כתיב ביה ממקומו הוא יפן ברחמיו לעמו:", + "והענין הוא שעבודת ישראל מגיע עד למקום שאינו נודע לשום גברא, כדאיתא בגמ' (חגיגה יג:) ממקומו ליכא מאן דידע ליה:", + "וזה שמסיים בתיקוני הזהר (שם) דצריך לאחזרא י' לגבי ה' וכו' בגין דקוב\"ה אומי דלא יחזיר לה' דלעילא עד דיחזיר לה' דלתתא ורזא דמלה ואל אבוא בעיר וגו' והא אוקמוהו. והוא כדאיתא בגמ' (תענית ה.) הכי אמר ר' יוחנן אמר הקב\"ה לא אבוא לירושלים של מעלה עד שאבוא לירושלים של מטה. ואף שמחכמה עלאה ולמעלה אין שום רעיון משיג, וכדאיתא בפרי עץ החיים שהובא לעיל. מכל מקום תולה הש\"י גם חזרת אור החכמה במעשה ישראל:", + "וזה דמסיק שם בפרי עץ החיים (שער התפילין פרק ז) שאין דבר נעשה למעלה אלא ע\"י מעשה תחתונים בעולם הזה, וכדאיתא בזוה\"ק (תרומה קנב:) כמה דמסדרין ישראל תקונייהו לגבי קוב\"ה הכי קיימא כלא והכי אסתדר ועל דא כתיב (ישעיהו מ״ט:ג׳) ישראל אשר בך אתפאר באינון גוונין דכלילן דא בדא שפירו דכלהו:", + "והנה במצות תכלת נמצא מפורש שהש\"י נותן מקום לפעולות ועבודת ישראל, אפילו במקום שאין כחם והשגתם מגיע, וכדאיתא בתקוני הזוהר (תיקון י כה:) וכד ישראל אמרין שמע ודאי חיון שמטין גדפייהו באן אתר בכנפי מצוה דאתמר בהון על ארבע כנפות כסותך אשר תכסה בה, ומסיים שם וארבע גדפין סלקין ס\"ד ותמניא אתוון יהוה אדני (בשלוב) סלקין ע\"ב וכנפי מצוה אולפין רזא, וכפי חשבון זה שמונה פעמים ל\"ב עולה רנ\"ו נגד גדפי החיות, שבשורש הם ארבע שהם שמונה ובהורדת האור למטה מסתעפין להתפשטות והתרבות. ועד התפשטות החכמה מסתעפין לל\"ב נתיבות החכמה:", + "ואיתא בפרי עץ החיים (שער הציצית פרק ד) שמספר אותיות מילוי ארבע שמות עולה ל\"א, שהם נגד ל\"א חוטי הציצית וחוט התכלת משלים לל\"ב, ומקור הענין (באדרא רבא קדישא קלב בתקונא דיקנא דעתיקא) תלתין וחד קוצא שבילין אתמשכן עד רישא דפומא וכו', ובכל קוצא וקוצא מתפרשין תלתין וחד עלמין וכו' וכדאיתא שם שזה רומז לשם אל\"ף למ\"ד שהוא נהירו דחכמתא, ומשם כל התקיפות לעובדי ה' וביטול לכל הדינים ומבסם עלמא כדאיתא בזוה\"ק (צו דף לא.):", + "ועיקר התקיפות של עובדי ה', שהש\"י נותן להם מקום בשורש למעלה מהשגת תפיסת האדם, ונתן מקום לעבודתם בשורש למעלה מכל רעיון. וכדאיתא בזוה\"ק (אמור צג.) קודש איהו סטר עלאה דאשתכח ראשיתא לכל דרגין, ואף על גב דאיהו סטר טמירא וקרי קדש מתמן אתפשט פשיטו דנהיר בחד שבילא דקיקא טמירא גו אמצעיתא. כיון דאתנהיר גו' אמצעיתא כדין אתרשם חד ו' דנהיר גו האי קדש ואקרי קדוש מהאי נהירו אתפשט פשיטו סופא דכל דרגין כיון שאתנהיר בסיפא כדין אתרשם בנהירו חד ה' ואקרי קדושה והא אוקימנא, ומה דאקרי קדוש קדוש קדוש דהא קדש מבעי ליה רזא דראשיתא דכלא הואיל ומתמן אשתכח, ואי הכי אמאי אקרי לעילא קדוש דהא תמן ו' לא אשתכח אלא רזא הכי הוא ודאי, וישראל מקדשי לתתא כגוונא דמלאכי עלאי לעילא דכתיב בהו (ישעיהו ו׳:ג׳) וקרא זה אל זה ואמר קדוש. וכיון דישראל קא מקדשי סלקי מתתא לעילא יקרא עלאה עד דאסתליק ו' רזא דשמים עלאין לעילא, כיון דאינון שמים אסתלקו לעילא נהיר ההוא קדש בהו, וכדין אקרי לעילא קדוש, ולבתר נהיר ההוא נהירו עלאה על כרסייא דאיהו שמים ואינון שמים תייבין לדוכתייהו ומתיישבו ביה בההוא נהירו, וכדין אקרי קדוש ולבתר נחית ההוא נהירו עד דנטיל כלא חד צדיק עלאה דרגא יקירא לקדשא כלא לתתא, כיון דאיהו נטיל כלא כדין אקרי קדוש ודא איהו רזא דכלא:", + "וזה דאיתא באדרא רבא קדישא (בתקוני גלגלתא דף קכח:) וכל קוצא וקוצא אית ביה ארבע מאה ועשר נימא דשערא כחושבן קדוש:", + "וזה רומז למקום קדושתן של ישראל דאף דוא\"ו לעילא ליכא, מ\"מ ישראל עלו במחשבה וכדאיתא בתקוני הזוהר (תקון ס\"ט קב:) ישראל עלה במחשבה בכתר עליון דאיהו מחשבה סתימא:", + "והוא שהש\"י נותן מקום לעבודת ישראל בקדושתן, שע\"י קדושה שישראל מקדשין את הש\"י עושים רושם למעלה. שאות וא\"ו הוא חיבור עד סוף כל המדרגות ולכן לעילא ליכא ו' אלא על ידי עבודת ישראל שהש\"י חפץ בהם נותן מקום לעבודתם, וממילא מראה לישראל שהם נקראים קדש בלא ו', היינו שעלו במחשבה תחלה. וכדאיתא שם בזוה\"ק (אמור צג.) כיון דאינון שמים אסתלקו לעילא נהיר האי קדש בהו, והיינו שהש\"י נותן להם מקום לעבודתן עד שלעילא נקרא קדוש וישראל נקראו קדש. וכדאיתא בזוה\"ק (משפטים קכא.) בקדמיתא אמר לון ואתם תהיו לי ממלכת כהנים, לא אעדי רחימותא מנהון עד דקרא לון וגוי קדוש, לא אעדי רחימותא מנהון עד דקרא להון כי עם קדוש אתה, לא אעדי רחימותא מנהון עד דקרא להון ואנשי קדש תהיון לי, אנשי קדש ודאי גוברין דיליה ממש וכו' לבתר אקרון קדש ממש דכתיב (ירמיהו ב׳:ג׳) קדש ישראל לה':", + "וזה הוא הענין הנזכר בתקוני הזהר שהובא לעיל (תקון י דף כה.) וכד ישראל אמרין שמע ישראל ודאי חיון שמטין גדפייהו באן אתר בכנפי מצוה. דאתמר בהון על ארבע כנפות כסותך וכו' והיינו שלכבודן של ישראל מחסרין כנפי החיות, וזה רומז לחוט התכלת כנ\"ל שהוא הל\"ב שנתן הקב\"ה מקום לישראל להשלים מערכת דגלי כסא כבודו:", + "וזה דאיתא במדרש הובא בתוס' בשם תשובת הגאונים (סנהדרין דף לז בתוד\"ה מכנף הארץ) ובאור זרוע ריש הלכות שבת בשם מדרש, שש כנפים שש כנפים לאחד וכל כנף אומר שירה אחת ביום בששת ימי החול, וכשמגיע שבת אומרים החיות לפני המקום רבונו של עולם אין לנו עוד כנף והקב\"ה משיב להם יש לי עוד כנף אחד בארץ שמשורר לפני היום, שנאמר (ישעיהו כ״ד:ט״ז) מכנף הארץ זמירות שמענו. ושבת וציצית מתאחדין כדאיתא בפתיל תכלת (עמ' קעא) ואלו הששה כנפים איתא בזוה\"ק (בהר קח:) בשתים יכסה פניו ובשתים יכסה רגליו ובשתים יעופף ובינה איהי אחת ושכינתא תתאה שבע והיינו שהם שמונה נגד השמונה חוטין וזה ביאור התקוני זהר הנ\"ל, שבכנפי מצוה חיון שמטין גדפייהו:", + "וכן בגמ' מנחות (קי.) ראו מזבח בנוי ומיכאל השר הגדול עומד ומקריב עליו, ובאמת בזמן שבית המקדש היה קיים היה גם כן מקריב וזה הוא עיקר הקרבן, כדאיתא בזוה\"ק (צו לג.) מיכאל דאיהו כהנא רבא אריה דאכיל קרבנין הרי שתמיד מיכאל מקריב וזה הוא העיקר, ומכל מקום בעת שהיה בית המקדש קיים, היה גם הכהן גדול מקריב, הרי שהאדם מצדו צריך לעסוק בעסק שנעשה מאליו אף שעיקר הפועל הוא הש\"י, מכל מקום צריך האדם לעסוק בפעולה הזאת והש\"י גומר בעדו:", + "כנזכר בגמ' (שבת נו:) מה אחרונים לא עשו ותלה בהן לשבח, ופירש רש\"י ז\"ל מה יאשיהו לא עשה ביעור זה ותלו בו מן השמים לשבח הואיל וביער השאר שנעשה משמת יהושפט:", + "ובירושלמי שביעית (פרק ששי ה\"א) אומר רבי אלעזר מאליהן קבלו עליהן את המעשרות וכו' מה מקיים רבי אלעזר ואת בכורות בקרינו וצאננו, מכיון שקיבלו עליהן דברים שלא היו מחוייבים עליהן אפילו דברים שהיו מחוייבים עליהן העלה עליהן כאלו מאליהן קבלו עליהן מה מקיים רבי יוסי בר\"ח, ובכל זאת מכיון שקיבלו עליהן בסבר פנים יפות העלה עליהן הכתוב כאלו מאליהן קבלו עליהן:", + "וכן הענין בברכת תפילין של ראש שנזכר בפרי עץ החיים, שדעת המברכין הוא שיש בידינו להעלות עד אור החכמה כנ\"ל:", + "וכן הוא במצות תכלת, שאף שהשגת האדם אינו מגעת לעומק המצוה, אכן הש\"י יסד שיתעורר רק על ידי מעשה ישראל, וחלילה לדבר עתק על צדיקי עולם שדעתם הוא לבטל מצות עשה ולעבור על שני לאוין, ובפרט שביארנו לעיל כי זה הוא דעת מינות ונביאי השקר:", + "אכן גם לתרץ תירוץ מספיק נגד המתעקשים במאמר האריז\"ל, שלחכמה דבינה אין באפשרות להשיג משחרב הבית:", + "אף אתה אמור לו מהלכות הזוה\"ק וירא (קיז.) ובשית מאה לשתיתאה יתפתחון תרעי דחכמתא לעילא ומבועי דחכמתא לתתא ויתקן עלמא לאעלא בשביעאה כבר נש דמתקן ביומא שתיתאה מכי ערב שמשא לאעלא בשבתא:", + "והנה כהיום עבר יובל שנים מזה הזמן, ובהכרח להיות רשימא מאור הזה, והוא גם זמן הממוצע לשחיטת התמיד של בין הערבים לפי חשבון י\"ב שעות היום באלף שנים. וזה נרמז בזוה\"ק הנ\"ל מכי ערב שמשא לאעלא בשבתא, ועיין זוה\"ק וישב (קפא: קפב.) מאי לעת ערב דא ערב שבת דאיהו זמנא דאלף שתיתאה כד\"א ולעבודתו עדי ערב כי ינטו צללי ערב:", + "ובפירוש איתא בזוה\"ק שלא יוכשר הדור בזה הזמן, כדאיתא בזוה\"ק תולדות (קמ.) מאן יזכה להאי ארכא מאן יתקיים בקיום דתיה יעו\"ש, ורק שיהיה רושם להשרידים, והא ודאי שבשעה שהש\"י פותח אורו אף הקטן שבישראל יכול להגיע לאור, אף שאינו משיג בדעתו, שכמו שבעת שנסתם האור אף הגדול שבגדולים אינו יכול להגיע, כמו כן כשהש\"י פותח האור יכול אף הקטן שבקטנים להגיע להאור. וכמו שבעת שהיה מצוי התכלת בזמן הבית, היו כל ישראל לובשים תכלת והגיעו לאור החכמה אף מי שלא היה מבין השורש, וכמו שנתבאר בפנים. כן גם מעת שנפתחו תרעין דחכמתא לעילא ומבועין דחכמתא לתתא, יכולים כל ישראל להגיע לקיים מצות תכלת בכל פרטיה ודקדוקיה, לתקן לעשות שורש למעלה ופרי למטה, ועי' ספרי עקב (פסקא מז) ובמדרש ויקרא רבה (פ' כב):\n" + ], + [ + "וראיתי ושמעתי כי הרבה מהמתקנאים יפחידו את הנשמעים להם, באמרם, כי יש פחד ללבוש תכלת שהוא מצמצם השפע והצלחת עולם הזה בממון, ומרמזים לספר עבודת ישראל הנ\"ל:", + "ויען כי ידעתי כי מפחד הזה יגורו אלים. ואף כי הוא ההפך מדעת התורה, וכמו שכל ישראל אומרים בקריאת שמע ועדות הציצית בידם, והיה אם שמוע תשמעו וגו' ונתתי מטר ארצכם בעתו, והוא פתיות ובערות:", + "אכן נגד הפחד הזה לא יועיל כל כופר וחיבוב מצות וכל ההבלים יתעודדו בלב הכסילים:", + "לכן הנני להראות בזה כי לא אמן בם ונהפוך הוא, כי גם הצלחת עולם הזה ממשכת מצוה זו והצלחת והשפעת ממון בפרט:", + "וכדאיתא בזוה\"ק (בהעלותך קנ.) תא חזי, כתיב ולזבולן אמר שמח זבולן בצאתך ויששכר באהליך מלמד דאשתתפו כחדא, דא נפיק ואגח קרבא ודא יתיב ולעי באורייתא ודא יהיב חולקא לדא ודא יהיב חולקא לדא. בחולקא דזבולן ימא וכנסת ישראל אקרי ים כנרת והכי אתחזי, בגין דהא תכלת נפיק מתמן ואוקומוה דהא לתתא כגוונא דלעילא ים כנרת לתתא ים כנרת לעילא. תכלת לעילא תכלת לתתא וכלא באתר חד, ועל דא ירית זבולן למיפק לאגחא קרבא, ומנלן דהכי הוא דכתיב עמים הר יקראו שם יזבחו זבחי צדק. זבחי צדק ודאי, מאי טעמא כי שפע ימים יינקו, ויששכר חולקיה באורייתא ויהיב לזבולן חולקא דאורייתא ודאי, ועל דא אשתתפו כחדא לאתברכא זבולון מיששכר דברכתא דאורייתא הוא ברכתא דכלא, רבי אבא אמר אחסנתא דאורייתא ודאי הכי הוא ודרגא דא שתיתאה יהיב אגר אורייתא ואחסין לה לכנסת ישראל אחסין חוורא לתכלתא. ועל דא תנינן משיכיר בין תכלת ללבן, דישתמודעין גווני דא כדין אקרי בקר וחוורא אתי לעלמא ותכלתא אתעבר, ועל דא כל קרבין דמלכא וכל זייני מלכא בידהא אתמנן והא אוקימנא:", + "וביאור שורש ענין זה ממצות תכלת נתבאר בדברי האר\"י ז\"ל בפירוש על ספרא דצניעותא פרקא קדמאה, שמביא שם דברי הזוה\"ק (שלח קסג:) ולבתר ופרשו בגד כליל תכלת מאי טעמא, בגין דתחות ים דא איהי מצולות ים דכר ונוקבא ואית לון עינא בישא לאסתכלא, וכד מסתכלין זמין לעיניהון גוון תכלא ולא יכלא עיניהון לשלטאה:", + "והאר\"י ז\"ל מפרש שם שמפני שזנים עיניהם מן הסתכלות (נ\"א התכלת): שאף שתכלת מורה על מלכות שמים שהוא חושך והוא משורש הגבורות, כדאיתא בזה\"ק תרומה (קמט:), וכל הצמצוצים וחסרון יש להם אחיזה במדת הגבורה, ואיך יוכל לדחות הגבורות. ומבאר שם כי ג' חלוקות יש בה, סיהרא, וימא, ותכלת. והקליפות נקראו מצולות ים והם אצילות, בריאה, יצירה, עשיה, והאר\"י ז\"ל מבאר שם בארוכה. אכן תוכן דבריו הקדושים, שבאמת שורש הגבורות הם מהחסדים ובמקורם הם רחמים גמורים, ולכן מלכותא קדישא אף שנבנית מהגבורות, כדאיתא בזוה\"ק האזינו (רצו. באדרא זוטא), אכן במקור אצילתה אין בה לא חסרון ולא עניות ולא פגימה והיא נקראת שם תאומתו שוה לו, כדאיתא בזוה\"ק האזינו (רצו) אל תקרי תמתי אלא תאומתי. ומסטרא דבריאה נקראת ימא בהשפיע לה שבעה שנים העליונים והם שבעה נחלים ההולכים אל הים כדאיתא בזוה\"ק בראשית (נב.), שבשורש הם אחד ויוצאים מים העליון היינו מקום בינה ששם ראשית התחלקות המדות. ומשום מתחלקים כדאיתא בזוה\"ק בא (מב:):", + "ושם הם מתחלקים לשבע ימים זכרים וכנגדן יוצאים ממנה, והם שבעה דרגין דילה והילכותיה, והזכרים ימים רפוים רחמים והנקבות ימים בדגש דינין, ואלו הם שבעה בשבעה מוצקות, עד כאן לשון האר\"י ז\"ל:", + "והיינו שעל ידי שנתחלקו המדות לימין ושמאל מזה נצמחו מדות ההפכים, עד שהשמאל מצד הבריאה נדמה שהוא צמצום ודין, אף ששורש הגבורות הם כדי שיתגלה שורש החסד, כדאיתא בזוה\"ק ויקרא (ה.) גדול ה' ומהולל מאד אימתי אקרי קוב\"ה גדול בזמנא דכנסת ישראל אשתכחת עמיה וכו' דמלכא בלא מטרוניתא לאו הוא מלכא וכו' ובגין כך תושבחתא דא בשני. והיינו אף שיום שני הוא גבורה וגדול היינו מדת החסד שאור הש\"י מתפשט להטיב לבריותיו, והיה צריך לומר שבח שיר הזה ביום ראשון, אכן גם מדת הגבורה מקורה בחסד, שמדת הגבורה ברא הקב\"ה כדי שעל ידה יוגמר מדת החסד. וכמו שתקנו אנשי כנסת הגדולה ברכת השפע באתה גבור ברכה השניה שהיא ברכה של יצחק אבינו ע\"ה. וכדאיתא בגמ' תענית (ב.) למה נקראו גבורות גשמים, וגמר תשלום הברכה הוא מחיה המתים שהוא שפע הטל שעתיד הקב\"ה להחיות בו המתים, וזה הוא החסד הגמור האמיתי, וכדאיתא תענית (ז.) גדול יום הגשמים מתחית המתים דאלו תחית המתים לצדיקים ואלו גשמים בין לצדיקים ובין לרשעים:", + "ובאמת זה הוא גדול. רק קודם שנתברר הטוב מהרע ועדיין יש בהפרי מה שצריך להתפרד, וגם בהקליפה יש קצת טובה וצריך לקיימה כדי שיתברר הטוב, וכל זמן שלא נתברר עדיין הקליפה הוא שומר לפרי. אבל כשיתברר אז תתבטל הקליפה כדאיתא משפטים (קח:) כיון דאתרבי וכו' זרקין לההיא קליפה ומברכין לצדיקא דעלמא:", + "ואז יהיה החסד הגמור שילך בצמצום רק לצדיקים, ולכן נבראת מדת הגבורה, לצמצם מדת החסד שלא ישפיע רק למי שראוי לקבל. ולכן איתא בגמ' שבת (פט:) שלעתיד לבוא יאמרו כו' כי אתה אבינו וכו' ומחוי להו יצחק הקב\"ה בעינייהו וכו', שבאמת שורש הגבורות ממקום גבוה יותר, ולכן לעתיד תהיה מדת המלכות גבוה מאד, כדכתיב ירמיה (לא) נקבה תסובב גבר וכמ\"ש משלי (יב) אשת חיל עטרת בעלה, וכמו שאיתא במדרש תנחומא:", + "והענין שמדת המלכות יוצאת מגבורה. כי מלכות הוא גמר ההנהגה בצאתה לפועל ובכל מדרגה הוא מדת מלכות. ובמקומה היא רחמים גמורים. אכן כל מה שתרד למטה להתקרב לגבול תפיסת האדם, נראה לעין הבריאה שהוא צמצום, ובכל מדרגה שהיא יותר קרובה לתפיסת האדם נראית יותר צמצום. עד שמתלבשת בלבוש הסתר רחוק כל כך שנדמה שהש\"י עזב את הארץ להנהגת הטבע ושולט כח ההפסד וההשחתה, וזה נקרא קליפה חיצונית, וכדאיתא בזוה\"ק שמות (טו:) ובתקוני הזהר (תקון כו ע\"א:) דבאלין קליפין די באגוז דאינון תהו ובהו וחשך ותהום והיינו שיש ארבע קליפות שיש שהוא סביב לפרי קרוב לפרי, וזה הוא שומר לפרי ונאכל עם הפרי, ויש עוד על גבה קליפה שמעט יש בה מהפרי עד שקליפה החיצונה אין בה שום טובה, וכמו שכתוב שיר (ו) אל גנת אגוז ירדתי. וכדאיתא בזוה\"ק ויקהל (רג.) ודאי איהו רוח סערה וכו' ודא דקיימא תדיר קדם כלא למיטר ההוא דלגו כקליפה למוחא ואמאי אקרי סערה דסעיר כלא, שהקליפה היותר חיצונית אין נראה בה שום טובה:", + "ונגד כל אלה, צוה הש\"י מצות לישראל, שעל ידם יכירו הטוב הנמצא בכל הלבושים. וכשיכיר האדם הטוב הנמצא בהם יסייעו כל הכחות להאדם לעבודת הש\"י, וממילא גם הכחות החיצונות שנדמה שמתנהגים בדרך הטבע גם כן יאיר בהם אור הש\"י ויסייעו להעובד הש\"י. וכמו שמצינו שבכל דברים האסורים התיר הש\"י כנגדם את שורש האיסור. וכדאיתא בגמ' חולין (קט:) כל דאסר רחמנא שרי לן כוותיה, אסר לן דמא שרי לן כבדא, אסר לן נדה שרי לן דם טוהר, חלב בהמה חלב חיה וכו':", + "וביארנו בחידושנו שם, שכל אחד ואחד שהוא השורש מהאיסור התיר לנו, ששורש הדם הוא הכבד כדאיתא בגמ' בכורות (נה.) זכרותא דדמא כבדא. וכן דם טוהר, שדם נדה הוא דחיית המותרות והפסולת, ואין לך מותרות יותר גדול מהדם הבא אחר פרי ההולדה, וכן בשר בחלב, הכחל הוא שורש הבשר וחלב בחיבור גמור וכל שכן כשהם בתולדה בחיבור גמור, וביארנו שם כלם בארוכה ואין כאן מקומו [עיין בסה\"ק מי השלוח ח\"ב יהושע (ד) ד\"ה ויהי]:", + "אכן לזה הראה הש\"י שהתיר כל השרשים, שידעו שבשורש כל דבר נברא משורש הטוב ונברא לתכלית הטוב, אלא שאין האדם יכול לקבל זאת. כמו שנתבאר בטעמי מאכלות אסורות שכל המאכלים המותרים מסייעים את האדם לעבודת הש\"י שיכול האדם להכניסם לתוכו ולעבוד בכחם את הש\"י. והמאכלות האסורות ממשיכים את האדם לתוך חשכת הסתר דעת, וכשיכניסם לתוכו או יהנה מאלו שאסורים בהנאה, יתגברו עליו וימשיכוהו לרע לו. אכן בשורש כל דבר יש נקודה אחת טובה שנבראת לתכלית הטוב, ורק אחר הסתעפות התלבשות לבושים מתעלם בהם שורשם, והלבוש הוא רע שאין האדם יכול לגבור עליו לעבוד בכחם את הש\"י. וכן הוא מצות ציצית שצונו השם יתברך מצוה שהיא בלבושי האדם שם בארבע כנפות כמו שנתבאר במאמרנו פתיל תכלת ובציצית התיר הש\"י כלאים:", + "שענין איסור כלאים איתא בזה\"ק קדושים (פו.) כתיב את חקותי תשמרו בהמתך לא תרביע כלאים שדך לא תזרע כלאים ובגד כלאים שעטנז לא יעלה עליך, פתח רבי אלעזר ואמר (ישעיהו מ״ג:י׳) אתם עדי נאם ה' ועבדי אשר בחרתי בו למען תדעו ותאמינו לי ותבינו כי אני הוא לפני לא נוצר אל ואחרי לא יהיה, אתם עדי אלין אינון ישראל ותנינן אלין אינון שמיא וארעא דכתיב העדותי בכם היום את השמים ואת הארץ, אבל ישראל אינון סהדין אלין על אלין ושמיא וארעא וכלא סהדין עלייהו. ועבדי אשר בחרתי בו דא יעקב דכתיב (ישעיהו מ״ט:ג׳) ויאמר לי עבדי אתה ישראל אשר בך אתפאר וכתיב (ירמיהו ל׳:י׳) ואתה אל תירא עבדי יעקב. ואית דאמרי דא דוד ודוד עבדי אקרי דכתיב (ישעיהו ל״ז:ל״ה) למעני ולמען דוד עבדי אשר בחרתי דא דוד עלאה. למאן תדעו ותאמינו לי ותבינו כי אני הוא. מאי כי אני הוא דאתרעותי בההוא דוד ובההוא יעקב אנא הוא אינון ממש. לפני לא נוצר אל דתנינן קרא קוב\"ה ליעקב אל דכתיב ויקרא לו אל אלהי ישראל קוב\"ה קרא ליעקב אל הה\"ד לפני לא נוצר אל ואחרי לא יהיה ובגין כך אנא הוא כלא כמה דאתמר. ואחרי לא יהיה דהא דוד הכי אקרי ולאו אית בתרא אתרא. והענין הזה הוא הקדמה לענין כלאים כמו שמתחיל אחר כן:", + "ולכן מתחיל מפסוק ואתם עדי נאום ה', כי עדות הוא דבר ברור שאין בו עירבוב וטעות, כדאיתא בכמה מקומות בש\"ס ובראש השנה (דף כד.) ראינוהו במים ראינוהו בעששית ראינוהו בעבים אין מעידין עליה ובסנהדרין (דף לז.) מאומד ומשמועה אינו עדות, וישראל מקבלים כל דבר באורח מישר, שכל מה שישראל מקבלים שפע וטובה וחיים הוא במדה ממוזגת שלא יוכל הטובה להרחיק אותם מאור הש\"י. וכל הנהגת הש\"י עם ישראל הוא באור פני מלך חיים ואינם מקבלים שום דבר בערבוביא. וזה מה שאמר שכל העדות הוא שישראל לא יצאו מגבול היקף אור הש\"י, ועל זה מורה שורש יעקב אבינו ע\"ה ושורש דוד המלך עליו השלום:", + "שענין כלאים מבאר בזה\"ק קדושים (שם) תא חזי כד ברא קוב\"ה עלמא אתקין כל מלה ומלה כל חד וחד בסטרוי ומנו עלייהו חילין עלאין, ולית לך אפילו עשבא זעירא בארעא דלית ליה חילא עלאה לעילא, (וכל מה דעבדין בכל חד וחד) וכל מה דכל חד וחד עביד כלא הוא בתקיפו דההוא חילא עלאה דממנא עליה לעילא וכולהו נמוסין גזירין מדינא על דינא נטלין ועל דינא קיימין, לית מאן דנפיק מן קיומיה לבר, וכולהו ממנן מן יומא דאתברי עלמא מתפקדן שלטונין על כל מלה ומלה, וכלהו נטלין על נמוסא אחרא עלאה דנטלין כל חד וחד, כמה דכתיב משלי (לא) ותקם בעוד לילה ותתן טרף לביתה וחק לנערותיה. כיון דנטלין ההוא חק כלהו אקרון חקות, וההוא חק דאתייהב להו מן שמיא קא אתי וכדין אתקרון חקות, וההוא חק דאתייהב להו מן שמיא קא אתי וכדין אתקרון חקות שמים. ומנלן דמן שמיא קא אתיין דכתיב תהלים (פא) כי חק לישראל הוא, ועל דא כתיב את חקותי תשמרו, בגין דכל חד וחד ממנא על מלה ידיעה בעלמא בההוא חק, בגין כך אסור למיחלף זינין ולאעלא זינא בזינא אחרא, בגין דאעקר לכל חילא וחילא מאתרייהו (ואכחיש פמליא של מעלה) ואכחיש פומבי דמלכא. כלאים מאי כלאים כמאן דיהיב אחרא בבי מטרא, כמה דאת אמר ירמיה (לז) אל בית הכלא, בגין דלא למעבד מידי. כלאים מניעותא דמנע לכל אינון חילין מעבידתא דלהון. כלאים עירבוביא בחילא דלעילא ואכחיש פומבי דמלכא כמה דאתמר (ובג\"כ) ובגד כלאים שעטנז לא יעלה עליך:", + "שהש\"י ברא כל הברואים ומזונותם וכל צרכיהם, וכולם הם לצורך האדם. ויש שהאדם מכניסם לתוכו ונכללים בו, ועובד בכחם את הש\"י.ויש שהאדם מעלה אותם, כגון בגדים ובית שמקיפים את האדם ומשמרים אותו מרוחות וטללים רעים:", + "וכל קבלות האדם היא ממה שהוא שפל ונמוך מן האדם, ואדם מעלה כחותם במה שהם משמשים אותו. ויש דברים האסורים שאין האדם יכול להתגבר עליהם כמו שנתבאר לעיל. ובדברים המותרים ג\"כ אסרה התורה באיזה דברים שלא לחברם, וכל אחד בפני עצמו מותר. וחיבורם אסור מפני ששורשם הם הפוכים זה מזה, שחיבורם וצירופם גורם שיסתר כח שורשם, ואם האדם יקבלם ביחד יתגברו בכח ההסתר והחושך שבהם על כח האדם. שכל מין כשהוא כמו שהוא משורש ברייתו, מכיר כח שורשו ואינו נכנס להסתר, אף שכל דבר כשמתרחק משורשו מתלבש בלבושים המסתירים כחו. אכן כל כמה שלא נתערב בו כח אחר, יכול להגיע לשורשו שיראה שנברא לתכלית הטוב. אכן כשנתערב עם כח הפכו, לא יוכל לשוב לחזות שרשו. ולכן נאסר זריעת כלאים. שמצד הטבע ניתן בארץ וכל כחות הטבע ניתן בהם בהסתר כח שיוכלו להכיר רצון השם יתברך. וכמו שכתיב בפ' עקב, והיה אם שמע תשמעו וגו' ונתתי מטר ארצכם בעתו. ואף שכל השפעות הם נשפעים בדרך עילה ועלול כדאיתא בזוה\"ק שמות (ד.) אע\"ג דאיהו מלך עלאה איהו נוקבא לגבי נקודה עלאה סתימא דכלא, ואע\"ג דאיהו נוקבא איהו דכורא לגבי מלך דלתתא וכו'. אכן דרך כל העלולים כשאדם מקבל מהם כפי רצון השם יתברך יכיר שהשם יתברך הוא המשפיע והנותן. ולכן יש הרבה מינים שנאסר הרכבתם באופנים ידועים, וכמו כלאי הכרם שנאסרו בזריעה, ואף שמותר לאכלם ביחד רק דרך זריעה אסור. וכלאי בהמה בהרבעה ועבודה. וכלאי בגדים בהעלאה. ובשר בחלב הבישול והאכילה דרך בישול. וכן איסורי עריות איתא בזוה\"ק פנחס (רטו:) שמדמה שם עריות לכלאים כדמסיק (שם) ואסור לארכבא מין בשאינו מינו וכו', וביבמה מרכיבין מין בשאינו מינו. ובתיקוני הזהר (תיקון נו דף צו.) שאיסור עריות שלא לערב ענבים שאין להם התחברות מצד האדם, כמבואר שם שיש יחודא ויש אחוה, ועריות הם התקרבות בשורש לכן אין בהם התאחדות מצד האדם, כמבואר שם. ושם בזוה\"ק קדושים (שם) שכל תערובת מינים הפכיים מכחישים התגלות אור פני מלך, כדאיתא שם ואכחיש פומבי דמלכא, שהרכבה הראויה מולידה התמזגות ראוי, והרכבה הפכיית לגמרי מהיפך אל היפך אינה נמזגת. כדאיתא בזה\"ק וישב (קפו:) אלו דתרין הפכין דא מדא דימיש מלמעבד פירין וכו', שההפכים שהם הפכים גמורים אין מקבלים התמזגות ותערובתם אינו עולה יפה:", + "שכל התמזגות והרכבות מין במינם הוא הרכבה טובה, כדאיתא בזה\"ק פנחס (רטו:) כגון מרכיבים תפוחים או דקלים מין במינו. ובזה\"ק תולדות (קלז.) קב\"ה מזווג זווגין בעלמא חד תקיף וחד רפיא, והיינו אף שחד קשיא וחד רפיא אבל לא הפכים גמורים, וכל הרכבה הוא בדומה קצת:", + "והרכבת הפכים איתא בזוה\"ק בשלח (סד:) ויהי לי שור וחמור וכו' אמר רבי אבא כד מזדווגי כחדא לא יכלין בני עלמא למיקם בהו. ועל דא כתיב לא תחרוש בשור וחמור יחדיו וכו' וכד מזדווגי כחדא (מבין סטרא דלהון) נפיק מתקיפותא דלהון דאקרי כלב ודא חציפא מכלא, הה\"ד ולכל בני ישראל לא יחרץ כלב לשונו, וכדאיתא בזוה\"ק וישלח (קסו:) מלה קדמאה דשדר יעקב לעשו אמר עם לבן גרתי וכו', ואי תימא דלא סליק בידי כלום ויהי לי שור וחמור אינון תרי גזרי דינין דכד מתחברי תרווייהו כחדא לא מתחברן אלא לאבאשא עלמא, ובגין כך כתיב לא תחרוש בשור וחמור יחדיו וכו'. והיינו שיעקב אבינו כבש אותם וכמו שנתבאר הענין במקומו. וכן איתא בתיקוני הזהר (תקון יד דף ל.) בראשית עלה אתמר ראשית ביכורי אדמתך תביא בית ה' אלהיך לא תבשל גדי בחלב אמו. תא חזי חכמה עלאה עלה אתמר קדש לי כל בכור דכל בכורים על שמה אתקריאו ושכינתא מתמן אתקריאת בכורה וכו', ובגין דא ראשית בכורי אדמתך תביא בית ה' אלהיך וכן ראשית דעאני ואימרי הה\"ד ראשית גז צאנך תתן לו, וסמיך ליה לראשית בכורי אדמתך וכו' לא תבשל גדי בחלב אמו, מאי האי לגבי האי. קם רבי שמעון על רגלוי פתח בקלא סגיא ואמר אליהו אליהו נחות הכא בראשותא דמארך ואנהיר עינייהו דאלין סבין בהאי מלה דלא יתון למיכל בשר בחלב. אדהכי הא אליהו קא נחית ולא אתעכב, אמר בוצינא קדישא הא רזא דא ודא איהו רזא דלא תחרוש בשור וחמור יחדיו, כד בוכרא דאיהו ישראל עמודא דאמצעיתא לא אתיין ליה לבית ה' חלב אתערב בבשרא וגרמין לאתערבא שור בחמור, ודא איהו כלאים מין דלאו במיניה, אמר רבי שמעון אליהו אליהו והא שור איהו מסטרא דדכיו וחמור איהו מסטרא דמסאבו דא איהו כלאים טב וביש. אבל חלב איהו מסטרא דדכיו ובשר מסטרא דדכיו. אמר ליה ודאי הכי הוא. אבל האי רזא אשתמודעא בקרא דא, תוצא הארץ נפש חיה למינה דאע\"ג דאינון מסטרא דדכיו כלהון אינון דכר ונוקבא. ואינון זוגין ומאן דנטיל ממה דלאו איהו מיניה ההוא בר דאתרכיב מתרווייהו עליה אתמר לא תבשל גדי בחלב אמו. אמר בוצינא קדישא בודאי כען איהו מלה בדוכתהא ודא איהו ברירא דמלה:", + "וביאור הענין, שהש\"י צוה מצוה בכל ראשית בעת שמשתנה מגבול לגבול ומצורה לצורה וממהות למהות בנקודה הראשיית צוה הש\"י בכל שער מצוה. בזריעה וחרישה מצות כלאים, ובקצירה לקט שכחה ופאה, בבכורות הפירות בכורים, בכניסה לבית מעשר, במרוח הכרי תרומה, בגלגול עיסה חלה [עיין תפארת יוסף פ' תבא ד\"ה והיה (ב')]:", + "והוא שבעת שנשתנה ההשפעה ממהות למהות, אז יכול האדם לשכוח שורש השפע שאינו כוחו ועוצם ידו, ולומר שכחו ועוצם ידו עשה לו חיל, וטבע מתנהג מעצמו. לכן צוה הש\"י מצוה בכל השתנות שע\"י המצוה יזכור האדם ששורש השפע הוא המאמר תדשא הארץ דשא עשב מזריע זרע עץ עושה פרי, וכל פעולת האדם בזריעה וחרישה הוא רק לעורר רצון ממאמר הזה שהש\"י חפץ בהוויית העולם:", + "אכן כל זה כשהאדם רוצה לקבל מהש\"י בהארת פנים באורח מישור. וזה רומז איסור כלאים, שהכלאים מונעים הכרת שורש השפע, שבכלאים נסתר הצורה הראשונה ונעלם יסוד ראשית הבריאה שאינו ניכר בו צורתו הראשונה ממאמרי הבריאה. וכן בכלאי בהמה, וכלאי בגדים ובשר בחלב, שבכלם הוא שאין בהם דרך אור ישר לשוב להכיר שורש מקורו. וזאת ההסתרה מונעת הגידול, שכמו שכל העבודות נכריות שהיה בימים הקדמונים שהיה כל העבודות כלאים ולבושיהם כלאים והקרבתם כלאים כמו שנתבאר בספרי הקדמונים. שיסוד עבודתם הוא שרצו להחזיק השפע לבלתי תוכל לשוב אף כשהם יתפשטו בזרם שטף חמדתם. אף שלא לרצון הש\"י, וכמדומים בדעתם שכאשר יעקשו וילבטו ארחות דרכם ויעקשו ויפתלתלו כל קבלתם ירויחו שבזה שיקלקלו ויפתלתלו שלא ישוב להכיר צורתו הראשונה, בזה יחזיקו בהטובה שלא תסוב מהם אף כשלא ילכו נכוחות. שהם דמו כשהטובה תשתנה מצורת הויתה הראשונה לא תכיר את יוצרה ולא תשמע לקולו, שאף אם ילך ויעשה בכח הטובה הזו היפך מרצון הש\"י לא תעזוב מקומה, מפני שנדמה להם שבזה ששינו מהות הטובה וצורתה השרשית היא כבר נעתקת ממקורה והם אוחזים בה בתקיפות ובחוצפא כלפי שמיא:", + "ובאמת אם האדם אוחז בהטובה ונדמה לו שהיא שלו ואינו רואה את הנותן אז הש\"י מוציא כח החיים מהטובה. ונפסק מקורה וממילא נפסדת.", + "וזה דאיתא בזוה\"ק קדושים (פו.) הנ\"ל שכל הברואים נבראו, כל דבר נברא משורש עליון שניתן בו, ולכן כל מין כשאדם מקבלו באורח מישור, יש בו כח לכללו בתוכו ולעורר כוחו העליון להכיר על ידו כבוד בוראו. וזה שנאמר הידעת חקות שמים איוב (לח), שהאדם יכול להכיר חקות שמים על ידי כוחות עולם הזה, שיכול להכיר בהם חקות שמים הנמצא בכל פרט. וכדאיתא (שם) כיון דנטלין ההוא חק כלהו אקרין חקות וכו'. ומסיק (שם) שאם האדם אינו מקבל כוחם באורח מישור ומחליף זינא בזינא ומיעל זינא בזינא אחרא בגין דאעקר לכל חילא וחילא מאתרייהו (ואכחיש פמליא של מעלה) ואכחיש פומבי דמלכא. כלאים מאי כלאים כמאן דיהיב אחרא בבי מטרא כמה דאת אמר ירמיה (לז) אל בית הכלא:", + "והוא כי מחמת תערובות שני כוחות הפכים כל אחד מתנגד לחבירו ומבטל כח שורשו שלא יוכל לשוב לראות שרשו, שכל כוחו הוא רק מחמת שתמיד שופע עליו כח מהש\"י, ועל ידי תערובתו הוא נכנס בהסתר כח הטבע ואינו יכול לעורר כח שורשו, וזה דאיתא (שם) בגין דלא למעבד מידי:", + "ואיתא (שם) כלאים מניעותא דמנע לכל אינון חילין מעבידתא דלהון כלאים ערבוביא דעביד ערבוביא בחילא דלעילא ואכחיש פומבי דמלכא, כמה דאתמר (ובג\"כ) ובגד כלאים שעטנז לא יעלה עליך תא חזי כתיב בראשית (ב) ומעץ הדעת טוב ורע לא תאכל ממנו וגו' והא אתמר דשני פקודיה דמלכא וכו'. והא תנינן בכלא בעי בר נש לאחזאה עובדא כגוונא דלעילא ולמעבד עובדא כמה דאצטריך ואי אשתני במלה אחרא איהו אנגיד עליה לשרייא ביה מלה אחרא דלא אצטריך. ות\"ח בשעתא דבר נש אחזי עובדא לתתא באורח מישר כמה דאצטריך נגדי ונפיק ושרייא עלוי רוח קדישא עלאה ובשעתא דאיהו אחזי עובדא לתתא באורחא עקימא דלית איהו ארח מישר. כדין נגיד ונפיק שרי עלוי רוח אחרא דלא אצטריך דסטי ליה לבר נש לסטר ביש. מאן משיך עליה ההוא רוחא הוי אומר ההוא עובדא דאחזי בסטר אחרא. היינו כפי מעשה האדם כן נקבע בו, ובאם עושה מעשים טובים מקבל כחו מאור פני מלך חיים וכן להיפוך. וכדאיתא בזוה\"ק משפטים (קכה:) תאנא במה זכו דניאל חנניה מישאל ועזריה דאשתזיבו מאינון נסיוני, אלא בגין דלא אסתאבו במיכלהון. אמר רבי יהודה כתיב דניאל (א) וישם דניאל אל לבו אשר לא יתגאל בפת בג המלך. ותאנא בסתימא דמתניתין מיכלא דהאי רשע בשרא בחלבא הוה. וגבינה עם בשרא בר מיכלין אחרנין ודא סליק ליה בפתוריה כל יומא ודניאל דאסתמר בהאי כד רמי יתיה לגובא דארייותא אשתלים בצולמא דמאריה ולא שני צולמיה לצולמא אחרא, ועל דא דחלי ארייותא מניה ולא חבלוהו. וההוא רשע בשעתא דמלכותא אתעדי מניה ועם חיות ברא הוה מדוריה וכו'. שהאדם נברא בצלם אלהים, ומאכלו תיקן לו הש\"י שיקבל מדומם וצומח וחי כפי רצון הש\"י, ואז יסייעו אותו לעבודת הש\"י שלא יאבד שורשו צורת האדם שהוא שורש הדעת וכח הבחירה למשול על יצרו:", + "וכן הוא סימני חיה ובהמה ועופות טהורים, כולם רומזים על לבושי כח בחירה. אינו דורס שאינו מקבל בעקשות. ומפריס פרסה היינו שעומד בטח כמו שכתיב תהלים (יח) תרחיב צעדי, שכל שהוא מקבל מחטיפה וגזל אינו בטוח בשלו [עיין מי השלוח ח\"א פר' שמיני בסמני עופות ובהמות]. וכן כתב הראב\"ד ז\"ל בהקדמתו לספר יצירה ובספר הקנה שחיות ועופות הדורסים הם כמו חיל המלך ושופטיו ושוטריו. יש מהם שמקבלים פרנסתם מאוצר המלך, ויש מהם שפרנסתם הוא רק מקנסים שנוטלים מהעוברים חוק וכמו שנתבאר במקומו. ואם האדם מקבל מכחות מעורבים מהפכים רחוקים מטרידים דעתו ובחירתו וימשך אחר חשכת ההסתר בכל עניניו וזהו שסר ממנו צלם אלהים. וזהו ענין כלאים וכלאי בהמה ובשר בחלב ושטענז ועריות כנ\"ל. וכמו שנתבאר במקומו, ועיין תקוני הזהר (תקון נו דף צ.) ממילא נמנע ממנו שפע חיים, וכן גם השפעות עולם הזה שנמשך אחר שורש השפע בחיים ואור.", + "אכן במקדש בבגדי כהונה ובציצית הותר כלאים, כדמסיק בזוה\"ק (קדשים פו:) כתיב דרשה צמר ופשתים דרשה מהו דרשה דבעיא ודריש על צמר ופשתים מאן דמחבר לון כחדא ואי תימא בציצית אמאי שרי הא אוקמוה, אבל התם הוא ההוא לבושא בתיקונוי באשלמת עובדא כדקא חזי ודא דרשה צמר ופשתים למעבד נוקמא במאן דמחבר לון כחדא. אבל אימתי שריא בשעתא דאיהו באשלמותא דכתיב ותעש בחפץ כפיה וציצית הא אוקימנא דהתם הוא בההוא כללא דשלימותא אשתכח. ולא עביד מידי וכו':", + "כתיב ולבש הכהן מדו בד ומכנסי בד יהיו על בשרו ובאבנט בד יחגור, אמאי אקרי בד יחידאי בגין דלא בעי לחברא להאי פשתים באחרא, ועל דא לא כתיב מדו פשתים אלא בד יחידאה וכהנא אמאי איהו בעי לאתחזאה בהאי, אלא אינון מאני בד בעי לאתחזאה בהו על מזבח העולה כד הוה מפני קוטרא (ס\"א קיטמא) דדשנא דעולה דהא עולה מסטרא דעכו\"ם והרהורא בישא קא אתיא ובגין כך בעי לאתחזאה בהו בלחודייהו ולא בערבוביא כמה דאמרן וכו'. כלומר שבתרומת הדשן אסור בבגדי זהב שהקפידה תורה שיהיה רק בבגדי לבן. ומסיים (שם) וכד עייל למקדשא אתר דשלימו אשתכח וכל אינון פולחני דשלימותא אף על גב דאתחברו לית לן בה כמה דאמרן בציצית בגין דתמן אשתכחי ואתחברו כל אינון זיינין דלעילא וכל אינון מארי (ס\"א מאני) מקדשא משתכחין ביה כמה זינין משניין דא מן דא וכלהו אתכלילו תמן כגוונא דלעילא:", + "והענין כמו שנתבאר לעיל, שמצד הש\"י נבראו כל הברואים ביושר. ואם היה האדם נגד הש\"י באורח מישר לא היה לפניו שום דבר איסור, וכדאיתא בגמ' נדה (סא:) על שעטנז אמר רב יוסף זאת אומרת מצות בטילות לעתיד לבוא, והוא כי הש\"י ברא את האדם ישר שיוכל לקבל מכל הברואים ויעלה אותם על ידו שיכלול אותם בנפשו ויעבוד בכחם את הש\"י. וכדאיתא בזוה\"ק בראשית (כב.) כד מטא לעלמא דפרודא אמר אומנא למארי בנינא נעשה אדם. והיינו שכל הברואים נקראים עלמא דפרודא, שכל אחד נברא ממדה פרטית והוא לבוש לפרט מדה ממדותיו של הקב\"ה. וכל מדה כשהיא נפרדת בפני עצמה כשמסתעפת להתלבש בלבושים רחוקים נעלם ממנה אור שורשה והדעת נסתר בהסתר עמוק, עד שבכוח המדה יכול לעשות מעשה שהוא הפך משורש המדה:", + "וכדאיתא כל המרחם על אכזרי סופו שנעשה אכזר על רחמני (קהלת על פסוק אל תהי צדיק הרבה), וכמו שאם ירחם האדם ולא יסלק המזיק מהעולם וכגון שירחם מלהרוג את הנחש אין אכזריות גדולה מזו:", + "וכן מצינו בעוף החסידה שאיתא בגמ' חולין (סג.) למה נקרא שמה חסידה שעושה חסידות עם חברותיה, ומכל מקום הוא עוף טמא, לפי שמתעקשת במדתה ועושה חסידות עם אכזרים בלא דעת [עיין בספר הק' בית יעקב בראשית פר' תולדות אות ל\"ה]:", + "וכלן לכל המדות צריכים להשתמש בדעת. להשתמש במדת החסד במקום הראוי ובמדת גבורה במקום הראוי, וכמו שנאמר בפרשת ראה (פרשה יג) אחר מצות החרם את עיר הנדחת נאמר למען ישוב ה' מחרון אפו ונתן לך רחמים ורחמך, מפני שמצוה הזאת נדמה כאכזריות, לכן אמרה תורה אדרבה מזה יבוא לאדם רחמנות בלבו שיתרחם במקום הראוי לרחם [עיין מי השלוח ח\"א פ' ראה ד\"ה ונתן], שגם המצוה הזאת לא תעשה מכח אכזריות רק מכח רחמנות, וממילא היא מלמדת רחמנות גדולה, שכל כך מרחם עליהם עד שמתגבר על מדותיו הטבעיים שנטבע באדם רחמנות הטבע, והוא מתגבר על זה להרוג אותם ולאבדם כדי להציל שאר ישראל. וכמו מי שעלה נימא ברגלו שאם לא יקטענה ימות, ומי שהוא בדעת אינו מרחם על הפרט במקום שיכול להזיק להכלל וממילא גם הפרט יוזק. אבל מי שהוא רחמני בטבע ולא בדעת ואינו מקטעה, הכי נוכל לחשוב זאת לרחמנות. ולכן מדה פרטית בלא דעת אין בה טובה. ולכן כל הברואים שהותרו לאדם יש בהם מדות הנוטות ללבושי כח בחירה:", + "אכן מצד שורש הבריאה, יכול האדם לקבל מכל הברואים ולהכליל אותם בנפשו ויכול להגביר על כחם ולעבוד בכחם את הש\"י, שהאדם הוא כלול מכל המדות כדאיתא בתיקוני הזהר (תקון סט דף קטז:) נעשה אדם ותהא כלולה מכל ספירן דכל י' ספירן יהיבו ביה כל חד חולקיה:", + "ובזה\"ק פנחס (רלח:) אמר לון קוב\"ה אומנותא חדא אית לי למעבד דיהא שותפא דכלנא אתחברו כלכו כחדא למעבד ביה כל אחד ואחד מחולקא דיליה ואנא אשתתף עמכון למיהב ליה מחולקא דילי והיינו נעשה אדם בצלמנו כדמותנו, אבל אחר שהאדם בקש חשבונות רבים ונסתר ממנו אור הדעת, אינו יכול לקבל מאלו הכחות שנקראים עלמא דפרודא. ולכן נאסרו אלו האסורים ומכחות המעורבים נאסרו לו הרבה ממינים המותרים גם כן כנ\"ל, שאלו מצמצמים שורש שפע החיים בהסתירם מן האדם אור השורש:", + "אכן מצינו בנפשות היקרים שנבנו דרך הסתרות וכחות מעורבים, אשר באלו העיד הש\"י שהם צריכים להבנות דרך כחות אלו. וכדאיתא בזוה\"ק תרומה (קכו:) רבי שמעון פתח מי זאת הנשקפה כמו שחר יפה כלבנה ברה כחמה איומה כנדגלות, מי זאת רזא דתרין עלמין מתחברן כחדא ודא הוא עולם ועולם, מי הא אוקימנא דרגא עלאה לעילא וכו'. זאת דרגא תתאה לתתא עלמא תתאה ותרווייהו תרין עלמין בחבורא חדא בקישורא חדא כחדא וכו'. איומה תקיפא על כלא לאגנא דהא כדין אית לה שלימו ותקיפו למעבד חילא ונטלא חילא מעלמא עלאה על ידא דיעקב שלימא דחבר לון כחדא חבר לון כחדא לעילא וחבר לון כחדא לתתא ומתמן נפקו תריסר שבטין קדישין כגוונא דלעילא. יעקב דהוה שלים אעיל רחימו בתרין עלמין כמה דאוקימנא. שאר בני נשא דעבדין כדין מגלין עריין לעילא ותתא גריס דבבו בתרין עלמין וגריס פרודא הה\"ד ואשה אל אחותה לא תקח לצרור דאתעבידו מרי דבבו דא לדא. ואי תימא ותקנא רחל באחותה הכי הוא ודאי וכו' קנאת סופרים אסגיאת חכמתא וכו':", + "והענין לפי שיעקב אבינו היה שלם בתכלית השלימות, ולכן לא קבל שום דבר בלבוש, רק כוון לשורש הבריאה, ששם אין שום ערבוביא, וכמו שביארנו שבשורש כל דבר הוא מלא טוב, ורק מצד האדם שאינו יכול לקבל כח הזה. וכן מצינו בדוד המלך ע\"ה שבנינו היה בדרך שנראה לתערובות ואורח יבום. וכדאיתא בזוה\"ק משפטים (קג:) השתא אית להדרא ולעיינא על אתר חד רב ועלאה דהוה בעלמא וגזעא ושרשא דקשוט ואיהו עובד אבי ישי ואבי דוד דהא אתמר דאתרון הוה היך נפיק שרשא דקשוט מגו אתר דא אלא עובד אתתקן בתיקונא עלאה ואהדר שרשא דאילנא דקא איתהפיך על תיקוני ואיסתלק ביה ואתקן כדקא יאות ועל דא אקרי עובד מה דלא זכו שאר בני עלמא וכו'. קום סבא אסתליק בסליקו עובד דא אתתקן אפיק מגו חקל בישא דגובין בישין אתא ישי בריה ואתקין ואעדר אילנא ועובד דא רזא דרזין ולא ידענא אי אימא וכו' בדא ידיעתן כל שאר בני גלגולא עובד אילנא אתקין וכו' ובכלא נפיק אילנא מסטרא דרע ואתדביק לבתר בסטרא דטוב. בקדמיתא ויהי ער בכור יהודה רע אונן אוף הכי מחלון אוף הכי וכו'. ושם (בדף קד.) בענין יהודה אתה יודוך אחיך וכו' בועז אתחזי דהוה ביה שנויא כד אוליד לעובד דהא עובד בשנויא הוא לאו הכי אבצן הוא בועז הוא אבא קדמאה דלא עביד שנויא וכו' מאן ההוא תקיף כאריה וכליתא ביה הוה בגין דלא להוי שנויא ביה בדור ואתהדר מלה לעקרא קדמאה בגין דיהא כלא מאבא חדא ושלשלא חדא וכלא חד ולא הוה ביה שנויא בגלגולא בזרעא דדוד ועל דא אתא מרישא ועד סופא בלא שנויא כלל וכו'.", + "ומבאר שם כל הענין. שאעפ\"י שנדמה שכל בנין מלכות בית דוד היה ברזא דיבום וגלגול, אכן בזרעא דיהודה ומלכות בית דוד מעיד הש\"י שאין בהם שום גלגול עקום באורח יבום, שאורח יבום הוא שהוא על ידי מכשול שאינו מתברר בשעתו ורק שחוזר להיטיב על ידי שנבנה בנין חדש, וכדאיתא בזוה\"ק פנחס (ריג.) בענין יבום צדיק שאינו גמור דבני בנין באחסנתא אחרא חפר בה בירין ואעדר הא אתקין אבני יסודא כמלקדמין ואעיל בה ולא ידע אי אשתאר דיליה מסטרא דיליה טב וצדיק אקרי ומסטרא דההוא אחסנתא לאו הכי לבר נש דבני בנינין שפירין יאן למחזי אסתכל ביסודא וחמי ליה שקיע עקימא מכל סטרין הא בנינא לאו שלים עד דסתר ליה ואתקין ליה כמלקדמין מסטרא דההוא בנינא דיליה אשתכח טב ושפיר מסטרא דיסודא ביש ועקום וכו'. ושם (בדף רטז.) לאילנא דאתנטע באתר דלא עביד איבא מה עביד עקר ליה ונטעיה באתר אחרא וכו' כצפור נודדת מן קנה וגו' גם צפור מצאה בית היינו יבמה וכו'. ושם (בדף רטז.) אוף הכי איוב בן יבמה הוה, ובזוה\"ק קרח (קעז:) מי פקד עליו ארצה דא הוא אחוה דפריק ליה. אבל בזרעא דיהודה מעיד הש\"י שאין בהם שום שנויא כלל. וזה שמתחיל בזוה\"ק קדושים (פו.) הנ\"ל על ענין כלאים בענין יעקב אבינו ודוד המלך ע\"ה שבהם אין שום כלאים ואורח יבום ואין שום תערובות פועל עירבוב כלל, שאף שנדמה שבנין הנבנה מהם הוא באורח יבום, ונדמה שיש בו תערובת ח\"ו מזווגים שנדמה שאינם באורח מישור, מכל מקום כיון שנפשם הוא מזוכך מאד, מתגברים תמיד שמהפכים גם ההפך לטוב, שהם מנקודה השרשיית ובהשורש אין שום איסור. וכדאיתא בזוה\"ק שהובא לעיל על יעקב אבינו ששאר בני נשא דעבדין כדין מגלין עריין, ויעקב נשא שתי אחיות שהוא כגוונא דלעילא, שכחו נמשך מלמעלה מכל התחלקות המדות,ושם אין שום מדה מתנגדת לחברתה, ששם שופע אור הדעת לכל המדות. וכן מלכות בית דוד שכפי ראות עין נראה שנבנה באורח גלגול ויבום ונבנה באחסנתא דלא דיליה. אכן בזה המקום מברר הש\"י שממנו יצאו הדברים כבושים ואינו באורח יבום:", + "וזה דאיתא בתיקוני הזהר (תיקון סט דף צט.) לעילא לית ערוה ובאתר דא אמר לא תדמה ליוצרך לתתא בר מאתריה לא תקרבו לגלות. ובתיקון נ\"ו (דף צ:) אבל לעילא לית ערוה לית קיצוץ ופירוד ובגין דא (לית לך לדמה ליוצרך דתימא הכי דלעילא) אית יחודא באח ואחות בבן ובבת באם עם בן אם כן לית לך לדמה ליוצרך. וכנגד זה הם שתי המצות שאין בהם כלאים בבגדי כהונה במקדש ובציצית, ודוד המלך ע\"ה רומז לתכלת שבמקדש שאין בו כלאים, שהמקדש רומז למלכות שמים ובזמן שבית המקדש על מכונו והכהנים עובדים, אז מאירה אור מלכות שמים סיהרא קדישא, ואז כל מדות מתאחדים ואינם מתנגדים ואינם הפכים זה מזה, לכן אין שם הסתר הכלאים, והבית היה באמצעיתו של עולם ובנקודה האמצעית אין שום דבר מתנגד לחבירו, כמו שנתבאר לעיל שבשורש הכל הוא אחד, וכל שורש האיסור ניתן כחו לעובדי השי\"ת ככחל שהוא שורש בשר בחלב וכבד שהוא שורש זכרותא דדמא, ולעובדי ה' ניתן המקור מכל הכחות:", + "וציצית רומז ליעקב אבינו ע\"ה כי מדת יעקב אבינו ע\"ה הוא זעיר אפין שהוא כולל כל המדות שבכל הקצוות. וציצית הם בארבע כנפות ורומזים להקצוות אורך ורוחב, וכדאיתא בזוה\"ק שלח (קעה:) מכנף הארץ זמירות שמענו וגו' מכנף הארץ דא כנף דציצית דאיהו כנף הארץ וכו' שמקור הציצית הם מחכמה שהוא שורש הכולל מדת ההפכים במקום שהם מרוחקים ביותר, ואף אחר תכלית ההתרחקות שם מתגלה אור הש\"י ולכן אין בהם כלאים, שמקורם הם מחכמה ומתפשטים עד תכלית המדרגות, ואף הציצית עצמם כשהם בצמר עצמו בלא כלאים גם כן יש בהם שורש מדות השני הפכים, כדאיתא בתיקוני הזהר (תיקון כא נה:) ואיהי תכלת שבציצית איהי סוד היבום, ואיתא בזוה\"ק פנחס (רנז.) חוור מימינא ותכלת משמאלא והיינו שאפילו בצמר עצמו גם כן יש שורש ההפכים, כי ימינא ושמאלא הם שני הפכים:", + "אכן בציצית כוללים כל המדות שבכל הקצוות, כדאיתא בזוה\"ק שלח (קעה:) פקודא דא מצות ציצית כליל תכלת ולבן דינא ורחמי בנורא אשא חוורא לא אכיל תכלא אכיל ושצי ותאכל העולה חוור מימינא תכלת משמאלא. עמודא דאמצעיתא יחוד בין תרווייהו ירוק ובגין דא אוקמוה מארי מתני' מאימתי קורין את שמע בשחרית משיכיר בין תכלת ללבן ובגין דא תקינו פרשת ציצית למקרי לה ביחודא ע\"כ:", + "והיינו שהציצית כוללים מדת ההפכים, ועמודא דאמצעיתא מיחדם לכן אין בהם כלאים ואורח יבום, והם רחמים גמורים, כנתבאר שמחמת שבציצית ממוזג תכלת ולבן ולכן עמודא דאמצעיתא מיחדם שיהיו רחמים גמורים:", + "שציצית רומזים לשני ענינים. הלבן רומז שהכל הוא מרצון הפשוט הקדום כקדמותו ושם הכל הוא לטובה, שמצד הש\"י אין שום רע בעולם. והמתחבר לרצון הפשוט לא יאונה אליו רעה ומתחבר רק להטוב שבכל דבר בפנימיותו:", + "והתכלת רומז שכח ההיפוך גם כן נברא מהש\"י, אף כשהוא בלבוש האחרון. וכדאיתא בזה\"ק פנחס (רלח:) וצדיק דרכיב עליה קשיר ליה בקשירו דרצועין דתפילין וכו' וביה רכיב אליהו וסליק לשמיא הה\"ד מלכים (ב' ב) ויעל אליהו בסערה השמימה וביה ויען ה' את איוב מן הסערה איוב (לח), היינו שסערה הוא היותר מרוחק מכל הקליפות כדכתיב יחזקאל (א') והנה רוח סערה באה מן הצפון, וכדאיתא בזוה\"ק ויקהל (קג:) ואמאי אקרי סערה דסעיר כלא עילא ותתא וכו' ושם עלה אליהו השמימה כדאיתא בזוה\"ק ויקהל (קצז:) דמשה אתלביש בעננא וכו' ואליהו אתלבש בסערה וכו':", + "ומשם הוציא אליהו כח להתגבר על כל כח ולעלות השמים. וכמו שמוכח שהוכרח תחלה לעבור את הירדן, שבארץ ישראל לא היה לו כח להתעלות כל כך, ורק מעבר הירדן היה לו כח להתגבר ולהפוך ההסתר היותר רחוק להתעלות בו, וזה רומז שעלה בסערה:", + "וכדאיתא בזהר חדש רות (ענין ג') לפיכך השיבו מן הסערה רבנן אמרי סערה של שטן שהסעיר גופו של איוב ומנלן דאקרי סערה דכתיב רוח סערה עושה דברו ואין לו רשות לעשות שום דבר אלא במאמרו של הקב\"ה, רבי בון אומר כתיב בשין אשר בשערה ישופני וכתיב בסמך דכתיב מן הסערה כתיב הכא אשר בשערה וכתיב התם לשעירים אשר הם זונים אחריהם וכו', והא כתיב ויעל אליהו בסערה השמים וכו'. ומבאר שם שכפף הקב\"ה את רוח הסערה והכריח אותו תחת רגליו של אליהו וכו', כיון שנגלה הקב\"ה לאיוב בההוא סערה נגלה אליו דכתיב מנ הסערה הנון כפופה ולא פשוטה כפף הקב\"ה אותו כנחש הולך על גחון:", + "ובלקוטי תורה לרבינו חיים וויטאל זללה\"ה איוב (לח) ויען ה' את איוב מנ הסערה מנ כתיב בנון כפופה, שהראהו הקב\"ה לאיוב שהוא יתברך שליט על הנחש ורוח סערה עושה דברו, ולא כמו שאמר אשר בשערה ישופני אלא שהנחש כפוף תחתיו יתברך בסוד וענן אבק רגליו:", + "וזה רומז ביותר לתכלת שהוא רומז לשערות אוכמין והעיר בזה האריז\"ל בעץ החיים (שער החשמל פרק ג') וזה לשונו שם: אך נראה לפענ\"ד כי הנה הם שני לבושים לבד אחד הוא העור ואחד הוא השערות בסוד אדרת שער ובזה תבין איך הקליפות יונקים מהשערות ונקרא סערה על שמם וכנגדן יש שני לבושים אחרים של מצוה אחד של תפילין בסוד עור ואחד של ציצית בסוד החוטין דמיון לשערות. אמנם אלו הם הלבושים של האדם בעולם הבא כי היא כסותה ציצית היא שמלתו לעורו חלק הפנימי של העור והם התפילין:", + "וזה הוא הענין שיתבאר בזה הזוה\"ק תרומה (קמט:) על פי באור האריז\"ל במעלת התכלת שבציצית, שקדושתו מבריח כל המקטרגים המונעים את שפע הטובה, ומקדושתו יתעורר להוריד שפע טובה וברכה ושמירה:", + "שהאריז\"ל בביאור ספרא דצניעותא (דפוס קאריץ דף קיא:) על מאמר זוה\"ק תרומה (קמט:) וזה לשונו שם: ואיתא בזוה\"ק הנ\"ל תכלת דא ביומא תנינא אצטבע בשני גוונין סומק ואוכם ותכלת. סומק איהו דיליה מיומא תנינא ממש כעין גוון אשא ודא איהו אלהים וירית גוון דדהבא דכלא גוונא חדא תכלתא נפיק מגו ההוא גוון סומק וכד נחית לתתא אתרחק גוון סומק ועאל גו ההוא אתר דאיהו ימא ואצטבע גוון תכלא ההוא סומקא עייל גו ימא ואתחליש גוון דיליה ואתהדר תכלא ודא איהו אלהים אבל לאו איהו תקיפא כדקמאה. אוכם גוון דא נפיק מהתוכא דסומקא כד אתהתך ואתחלש לתתא בהתוכא דזוהמא ונחית לתתא ונפיק מההוא זוהמא גוון סומק מזומהא תקיפא ומגו זוהמא תקיפא אתהדר לאודם וכלא מההוא סומקא קדמאה אתהתך וכל דא אתברי בשני והאי אקרי אלהים אחרים האי אוכם איהו חשיך יתיר דלא אתחזי גוון דיליה מגו חשוכא. בוצינא קדישא הכי אמר דהאי גוון אוכם חשוך באן אתר אצטבע, אלא כד ההוא סומקא אתהתך בגו ההוא תכלא ואתערבו גוונין אתהתך התוכא דזוהמא לגו תהומי ואתעביד מתמן רפש וטיט כד\"א ויגרשו מימיו רפש וטיט ומגו ההוא טינא דתהומי נפיק ההוא חשיך דאיהו אוכם ולא אוכם אלא שחשיך יתיר הה\"ד וחשך על פני תהום, אמאי אקרי חשך בגין דגוון דיליה חשיך ואחשיך אנפי בריין ודא איהו סומק ואוכם בגין דא לא כתיב בשני כי טוב:", + "והאריז\"ל מתחיל שם בזה הלשון: אל יפתוך רמי הקומה קרואי השאול, האומרים כי שם במקום הנאצלים העליונים יש מראות וגוונים עבר על נפשם המים הזדונים דברו דברים לא כן על אדוני האדונים, כי אין שם לא מראה ולא גוון, רואה ואינו נראה המתגאה על גאה, הן אמת כי שורשם הוא למעלה והיו תוצאותיו הימה, כי שם נגלה את אשר כבר עשהו השרשים העליונים, כי כח הגוונים שהם לובן ואודם ירוק ושחור וזולתו שם דרכי הכחות כלם ונגלו מהארץ העליונה מאותן ארזים אשר נטעו בה לעשות ענף ולשאת פרי והוציא האי אפריון בגוון דידהו, וכדאיתא בפרשת תרומה, ואלו הנטיעות הם הנקראים עובדא דבראשית והם ששת ימי בראשית ויום שני שהוא גוון סומק כדמסיק הוא שורש כל השלש גוונין שהם סומק ותכלת ואוכם והם דינא קשיא גבורה, דינא רפיא מלכות, דינא מסאבא הקליפות, ואלו השלשה גוונים באצילות הם בכח ולא נתגלו עד הבריאה יום שני, וזה פירוש תכלת דא ביומא תנינא אצטבע וכו', ר\"ל תכלת שהוא המלכות לא נתגלה צבעו, שהיה בכח עד יום שני, ששם נתגלה גוון הגבורה שהוא אדום וגוון המלכות שהיא תכלת:", + "והאריז\"ל מבאר שם בארוכה כל שורש ענין תכלת בכל פרטיו, ונעתיק כאן שורש הדברים הנצרכים לענין זה וביאוריהם שמבאר שם, שאף שכל הענינים יוצאים משורש העליון מעתיקא קדישא, ושם אין שום מדת הדין, כמו שכתיב ואין אלהים עמדי, וגם מדת הרחמים כמסתתר בלבושים רבים ומתרחק משורשו ויורד למטה גם כן נעשה ממנו מדת הדין, א\"כ מה ההפרש בין ענין ששורשו מגבורות ובין ענין ששורשו מרחמים, אכן דבר ששורשו מרחמים אינו רק מתלבש בגבורות ודבר ששורשו מגבורות אף שבשורש העליון הכל רחמים,אכן כשירד למטה נעשה ממנו עצמו דינים:", + "והיינו שההפרש הוא בראשית מקום התגלות במערכת ההנהגה הסדורה שנקראת בזוה\"ק זעיר אנפין, שהיא מערכת מדותיו של הקב\"ה כמו שסידרם דוד המלך ע\"ה לך ה' הגדולה והגבורה והתפארת וגו', ומשם ולמטה מה שנתגלה בראשונה במדת החסד זה יצא לפועל לגמור קביעות הנהגתו והתגלותו בגמר תשלום הפעולה שהוא מדת מלכות שמים שמוסתרת בהנהגה הטבעיית יצא לפועל במדת החסד, וכן מה שנתגלה בראשית התגלות במערכת המדות במדת הגבורה כן יצא לפועל בתכלית הגמר כמו שסיים דוד המלך ע\"ה לך ה' הממלכה שבזאת המדה ישלים גמר הפעולה, וכדאיתא בתקוני הזהר שהובא במאמרנו פתיל תכלת (פרט השמיני קונטרס שער התשובה ע' קס\"ג) מתיקוני הזהר (תיקון יט דף מא:) כד האי אבנא בעאת למעבד דינא בעמלק או בסטרין אחרנין וכן בחייבין נטלא מגבורה ואתכלילן בה כולהו ספיראן ואתקריאו בה כלהו גבורות וכד בעאת למעבד חנא וחסדא בעלמא נטלא מחסד וכלהו ספיראן אתכלילו בה ואתקריאו חסדים וכו', שכל המדות יוצאים לאור במדת מלכות שמים ולכן דבר ששורשו מרחמים אף שמתלבש בגבורות מכל מקום בצאת הענין לאור במדת מלכות שמים נתגלה הרחמים:", + "ומבאר שם שראשית התגלות מראה התכלת היה ביום שני, שתחלה היה בכח ולא נתגלה עד יום שני בבריאה שהוא גוון הגבורה שהוא אדום וגוון המלכות שהוא תכלת וגוון הקליפות שהוא שחור:", + "ושם מבאר שיש ג' חלוקות במדת מלכות [בענין הגוונים] סיהרא ימא ותכלת והקליפות נקראו מצולות ים והם אצילות בריאה יצירה עשיה ומסטרא דאצילות היא סיהרא קדישא והיא שוה לשמש ואין לה לא חסרון ולא עניות ולא פגימה והיא נקראת תאומתו שוה לו וכו':", + "ובבריאה נקראת תכלת שהוא גוון תכלת היינו מראה הראשון קרוב ללבן,וזה נקרא כסא דין ים המלח ברית מלח עולם והוא ברית קודש וים אינון דרגין היוצאים על ידו והוא המולחם שלא יסריחו והוא ממולח טהור קודש והוא המקום הנקרא יראה ואין להשבית מלח זה מפני הקליפות הסמוכים שם. ומבריאה הוא דאמרינן דלית לה מגרמה כלום וכו' וזה שאמר בזוה\"ק וישלח (קסח.) דוד לית ליה אלא ע' שנין, ועל זה מביא מאמר הזוה\"ק שלח (קסג:) ובהאי ימא דילה גו שבעין שנין נפקא נונא חדא והיינו חלזון וכו' ויראה בושא הקרובה להם וזה הנקרא יצירה וכו' ותכלת הנמצא בחלזון הוא בים כנרת והוא בחלק זבולון (שהוא ירכא שמאלא) [ענין זבולון שהוא ירכא שמאלא איתא בנוסחא אחת בזוה\"ק משפטים (קד:) אכן מכל המקומות שנזכר בזוה\"ק משפטים (שם) בנוסחא אחרת ובזוה\"ק בשלח (מח:) מוכח שזבולון הוא אתפשטותא דירכא ימינא מיששכר] ובה היה אוחז דוד המלך ע\"ה והיה הכנור מנגן מאליו, ולפיכך היה דוד אדמוני בסוד הדין שהוא הוד, וממנו יוצא גוון תכלת לבל יזונו כחות הלבושים הרחוקים קליפת הפרי ממקום גבוה כי אם מגוון הקרוב להם וכו', ולכן אין שולטין במקום הקודש. ובמלכות היצירה הוא גוון תכלת, וזה דאיתא בזוה\"ק תרומה (הנ\"ל) ההוא סומקא עייל לגו ימא שהם דרגין קדישין דילה ואתחלש גוון דילה ואתהדר תכלא [שביצירה מראיה סומק]:", + "ובעשיה אתהדר תכלת לאוכם כדאיתא בזוה\"ק תרומה (הנ\"ל) צבע אוכם דאתעביד מהתוכא דסומקא כד אתהתך ואתחלש לתתא:", + "אכן כשהיא מקבלת ממקורה מחכמה אז אתהדר לגוון תכלת ומבטל גוון האוכם ואז מבריח כל הקטרוגים:", + "כי כל הגוונים הנזכרים מה שהוא יותר נוטה לחושך היינו שיש בו הגבלה והסתרה, זה יותר רומז להסתר האור, וכל הנוטה ללבן יותר מורה על אור שהוא חסד ורחמים. ובאמת איתא על דוד המלך ע\"ה שהיה אדמוני, איתא במדרש רבה תולדות (ס\"ג) כיון שראה שמואל את דוד אדמוני אמר שמא שופך דמים הוא כעשו והראה לו הקב\"ה שזה בסנהדרין הורג והיינו אף שנראה כאכזריות הוא מלא רחמים שהוא רק לדחות הרע מהטוב. ובזוה\"ק שמיני (מ:) מלך במשפט יעמיד ארץ דא יעקב וכו' ואיש תרומות יהרסנה דא עשו וכו' ואי תימא הא דוד מלכא איש תרומה הוה אלא ברחמי וכו' חסדי דוד הנאמנים כמה דאתדבק בהאי אתדבק בהאי. תא חזי כל יומוי דדוד מלכא הוה משתדל דהאי תרומה יתקשר במשפט ויזדווגון כחדא:", + "וזה מורה תכלת שבציצית ובבגדי כהונה שהוא חלק יעקב ודוד, וזה מורה שפע ברכה ועשירות כדאיתא בתיקוני הזהר (תקון ע' דף קכו:) ואית בר נש דגוון דיליה תכלת דאיהו דומה לרקיע כמה דאוקמוה מארי מתניתין תכלת דומה לים וים דומה לרקיע ורקיע דומה לכסא הכבוד וכו', ומסיק שם דבתלת גוונין אלין אתאחדת שכינתא נגד תלת אשות הנזכרים בתלת צלותין דתקינו תלת אבהן. בימינא דאיהו אש דלא שורף דתמן חכמה וכו', שרומז לתפלת שחרית. גוון תנינא דאתאחד בצלותא דמנחה ביה סלקא ברתא לגבי שמאלא דתמן ה' עלאה ובה הרוצה להעשיר יצפין ובגין דאתתא מתמן אמרו מארי מתניתין אוקירו לנשייכו כי היכי דתתעתרון בגין דמצפון אינון ומצפון זהב יאתה וכו' דא גוון תכלת דאיהו אחיד בצלותא דערבית וביה סלקא שכינתא לגבי עמודא דאמצעיתא וכדמסיק שם דבק\"ש אשתמודע בין תכלת ללבן וכמו שנזכר (בתיקון כא דף מט:) דתכלת דמצוה הוא דומה לכורסייא יקרא דבזמנין דלא נהיר בה אור ונר מצוה כתיב אלביש שמים קדרות אבל בתכלת דמצוה נהיר בה אור כסא הכבוד:", + "והיינו שבתכלת יש תכלת המכלה מצד שדוחה הרע, ויש המשפיע כל טוב וחסד. וכדאיתא בזוה\"ק תרומה (קלט.) תכלת דא איהו כרסייא דכתיב ביה כמראה אבן ספיר דמות כסא וכתיב ונוגה לו סביב בגין דביה עבדין כריכן לציצית, ובזוה\"ק (שם קלה.) ותכלת דא פסח שולטני דמהימנותא רזא דגוונא תכלא ובגין דהיא תכלא לא שלטא עד דשיצאת וקטילת כל בוכרא דמצראי וכו'. ובתיקונים (תיקון כא דף נו.) פסח מסטרא דימינא. הרי שתכלת הוא רחמים מסטרא דימינא רזא דפסח ורק שיש בה גם דינין מסטרא דכסא דין, והיינו כמו שבדברי האריז\"ל מבואר שם כי כל הצמצומים שנרמזו בתכלת אינם אלא בגוון צבע התכלת. אכן במצות ציצית מעוררים לתקן הכל שיהיה הצמצום לכלות כל המקטריגים ולהשפיע שפע וברכה לעובדי ה' ולמקיימי מצותיו, שמבואר שם בראש דבריו, שבאמת נזכר בזוה\"ק תרומה (דף קלח: קלט.) שלא כל מיני תכלת הם ענין אחד, שבתכלת יש ענינים שונים, אך על תכלת שבציצית נזכר שהם רחמים גמורים דאיתא שם ותכלת דא איהו תכלת דציצית תכלת דא איהו כורסייא רזא דתפלה דיד תכלת דא איהו כורסייא דדיינין ביה דיני נפשות בגין דאית כורסייא דדנין ביה דיני ממונות ואית כורסייא דדנין ביה דיני נפשות:", + "והנה התכלת דציצית הנזכר (שם) הוא רחמים גמורים, כדאיתא בתקוני הזהר (תקון כא מט:) יותרת הכבד כללא דכלהו תכלת חשוך ותכלת דציצית מצוה ותכלת לית בסטרא אחרא בגין דדומה לכורסייא יקרא. תכלת איהו כורסייא רזא דתפלה דיד מבואר בתיקוני הזהר תיקונים אחרונים (תקון ה' קמב:) וזרחה לכם יראי שמי שמש צדקה ומרפא בכנפיה, מאי צדקה צלותא, ומרפא בכנפיה כנפי מצוה דאינון תפלין כנפי יונה וכנפי מצות ציצית וברעיא מהימנא תצא (רעח.) תפלה לעני כי יעטוף בעטיפת ציצית תפלה דיד איהו ואליו הוא נושא את נפשו. וצדקה קאי על תפלה דיד כדאיתא בזוה\"ק בחקותי (קיג:) תפלה לעני דא תפלה של יד ואוקימנא ומאן דיהיב צדקה למסכנא הוא עביד לעילא שמא קדישא שלים כדקא יאות. תכלת דא כורסייא דדנין ביה דיני נפשות מבואר בזוה\"ק תרומה (קנב.) תכלת כרסייא דדינא איהו וכד איהו קיימא בגוונא דא כדין איהו כרסייא למידן דיני נפשאין. וכרסייא דדנין ביה דיני ממונות מבואר בתקוני הזהר תיקונים אחרונים (תיקון ה קמג.) ומבאר שם שכנפי מצוה מגינים על כל הדינים בין דיני ממונות בין דיני נפשות:", + "וכן בזוה\"ק תרומה הנ\"ל (קנב:) בשעתא דכרובים מהדרן אנפייהו דא עם דא ומסתכלין אנפין באנפין וכו' כדין כל גוונין מתתקנן ואתהפך גוון תכלא לגוון אחרא וכו' ועל דא בהפוכא דגוונין אתהפך מדינא לרחמי וכו' כמה דמסדרין ישראל תקונייהו לגבי קוב\"ה הכי קיימא כלא והכי אתסדר וכו':", + "וכן נזכר (שם) שהתכלת דוחה כל הדינים, וכדאיתא בזוה\"ק שלח ברע\"מ (קעה.) גם כן שדוחה כל הדינים, ובזוה\"ק בהעלותך (קנ.) שתכלת דמצוה גורם כל השפעות:", + "ובספר הבהיר (סימן מב) וכלם נשלמו בל\"ב נתיבות מסור ללב וכו' והיינו דכתיב ויתרון ארץ בכל היא ומאי יתרון מקום יתרון שמשם נחצב הארץ והוא יתרון ממה שהיא ומאי ניהו יתרון כל דבר שבעולם כשאנשי העולם ראוים לקחת ממנו מזונם אז הוא יתרון ומאי ניהו ארץ שנחצב ממנה הכל, ונחצב ממנה שמים והוא כסאו של הקב\"ה והוא אבן יקרה והוא ים החכמה וכנגדה תכלת בציצית דאמר רבי מאיר מה נשתנה תכלת מכל מיני צבעונים וכו':", + "וזהו שאיתא בתיקוני הזהר שהובא לעיל (תקון כא דף מט:) כבד אשא סומקא מרה אשא ירוקא טחול אשא אוכמא יותרת הכבד כללא דכולהו תכלת חשוך. ותכלת דציצית מצוה ותכלת לית בסטרא אחרא בגין דאיהו דומה לכורסייא יקרא. והיינו שתכלת שבציצית מצוה זה הגוון אינו בסטרא אחרא שזה דומה לכסא הכבוד. וכדאיתא בירושלמי ברכות (פרק א הל' ב) משיכיר בין תכלת שבה ללבן שבה דקאי על ציצית שאז היא זמן קריאת שמע שכשמתעורר מצות ציצית שיש בה תכלת ולבן מתמזגין, יוצא מהם עונש לעוברים על המצות ושפע למקיימי מצות:", + "וזהו כשמאיר אור המצוה בהתכלת לית הוא בסטרא אחרא כלל, כי בציצית שם הוא תכלת ולבן ממוזג וגם התכלת מצד הרחמים שבו הוא כלו רחמים לישראל, וכדאיתא בזה\"ק פ' צו ברעיא מהימנא (דף לג.) תלת אישין אית בשרגא אשא חוורא ואשא אוכמא ואשא תכלתא לקבל תורה נביאים וכתובים לקבל כהן לוי וישראל ותכלת איהי שכינתא קריבא לון ואיהי אחיזא בעיינין בכנפי מצוה דאתמר בהון ועשו להם ציצית, וכדמסיק שם, שמצד כנפי מצוה מתעורר כל הרחמים לישראל, אפילו למי שאינו חוזר בתשובה עד סוף כל ימי חייתו ג\"כ מעורר רחמים עליו:", + "ובאמת גם המראה עצמה של תכלת הציצית הוא מרומז למדת הרחמים, שתכלת נקרא האמצעי מן השחרות אל הלובן וגם העמוק עד מראה השחרות נקרא תכלת בזה\"ק וגם הרמב\"ם ז\"ל קורא לשחור תכלת. והשחור הוא רומז לדין והירוק הוא רחמים כדאיתא בזה\"ק ברע\"מ פנחס (דף רנז.) פקודא שביעאה מצות ציצית כליל תכלת ולבן דינא ורחמי בנורא אשא חוורא לא אכיל תכלא אכיל ושצי ותאכל את העולה חוורן מימינא תכלת משמאלא עמודא דאמציעותא יחוד בין תרווייהו ירוק:", + "הרי שמראה ירוק הוא רומז לעמודא דאמציעותא שהוא מדת הרחמים. וכל שכן העשוי למצות ציצית שכלול חסד מהלבן ורחמים מהירוק:", + "וכן נקרא תכלת דציצית במס' סנהדרין (דף כא.) רחמים שמציל מכל הדינים, זוג בא מרקת ובידם דברים הנעשים בלוז ומאי ניהו תכלת, ובזכות הרחמים ובזכותם יצאו בשלום:", + "ובספר טעמי מצות להגאון הרדב\"ז זללה\"ה הנקרא מצודת דוד (מצוה פ\"ד) בטעם שאין התכלת מעכב את הלבן, כי התכלת אינו אלא לראיה ולעדות ברורה שהוא תכלית הכל. והענין כי מדת מלכות שמים לית לה מגרמה כלום. והיא רק התכללות כל המדות ביחד, וממילא כשיש כלל הספירות הרי מדת המלכות ממילא עמהם. אכן לפי זה גם הלבן אינו מעכב את התכלת ג\"כ מהאי טעמא שכיון שבתכלת כלול הכל. ובאמת שורש דבריו הקדושים הם לקוחים מדברי הקנה ז\"ל בענין ציצית, ושם מבואר להדיא שמשום טעם הזה גם הלבן אינו מעכב את התכלת ושם מבאר בדבריו והלבן והתכלת, רומזים רחמים ודין ובהתמזגות הציצית לבן ותכלת גובר הרחמים על הדין:", + "ומסיים שם בדבריו הקדושים, ואם תשאל כיון שמצוה רבה וגדולה כל כך ורומזת ענינים נפלאים, אמאי לא חייבה הכתוב בה עכ\"פ דומיא דתפלין שיתחייב לעשות ארבע כנפות [ואם לא עשה עבר על עשה], יש לומר כדי לתת שכר כפול ומכופל למי שקונה בגד של ארבע כנפות ומטיל בו ציצית, דחשבינן ליה כאלו קיים שתי עשה. וע\"ד הסוד, בזמן שיש שם ארבע כנפות שהם הכחות העליונים אשר היא חפצה בהם תמיד, אז אם לא יחברו שם מצות התכלת אז היא מקפדת ואכלה את הכל. וכן רמזו רז\"ל על עון נדב ואביהוא דשבקוהו לבר, וזה מאמרם נכנסו בלא בר כלומר בלא רשות וכיון שראתה שמחת יום השמיני וכלה לא נכנסה לחופה, מיד ותצא אש מלפני ה' ותאכל אותם, ולכן בא הצווי ואל יבא בכל עת את הקודש בזאת יבא אהרן, וכבר ידענו פי' מלת זאת [פירוש שהיא מלכות שמים המרומז בתכלת] אבל בזמן שאין שם ארבע כנפות ליכא קפידא כולי האי וכו':", + "ובפרדס להרב מ' משה קורדובירו זללה\"ה שער הגוונין (פ\"ב), והגוון החמישי הוא כענין תכלת שבציצית והוא הנותן אור בארבע גוונין שזכרתי והוא בבת עינו של אדם ממש. ומסיים שם ואפשר לומר בזה שכאשר בתכלת יתערב הירוק כחלמון ביצה או כמוריקא יתהוה ממנו הירוק כעשב וכו'. ומסיים שם שזה הגוון הוא קובץ החכמה והגדולה והגבורה והתפארת ורומז לעמודא דאמצעיתא. וזה ממש גוון התכלת שכשר לציצית. וזה מאמרו שם בפרק ד'. שבזה\"ק תרומה איתא שכל הגוונין מיוחסים לתכלת, ששחור מורה בעת פגימת הירח ועל תכלת שבציצית קאי מאמר זה\"ק (שם) וכד נוגה לו אתהדר לגוון ירוק, ומפורש שזה גוון האינ\"ד בלעז ושמו אזי\"ל וזה הוא מראה התכלת שלנו, שהוא כמראה אבן ספיר, כדאיתא בזוה\"ק פנחס (רכז:) לבנת הספיר לובן דספיר דאיהו כלול בתרין גוונין רחמי ודינא חוור ואוכם כו' יעו\"ש, ומבואר שמראה התכלת בעצמה רומזת לרחמים כדאיתא בתקוני זוה\"ק בהקדמה (דף י) ואת י' מן אד' איהו ספיר נטיל גוון תכלת ואוכם מסטרא דדינא ונהיר בי' נהורא חוורא מסטרא דרחמי ואיהו את י' מן א\"ד יעו\"ש:", + "וכן הוא מבואר להדיא שהתכלת רומז לרחמים, בספר מערכת לרבינו פרץ ז\"ל (שער מערכת שמות המדות) שכתב וז\"ל, העשירית מלכות. נקרא תכלת כי היא תכלית הכל דוגמת צבע תכלת שהיא תכלית כל המראות, וכבר אמרו רז\"ל על פתיל תכלת שבציצית תכלת דומה לים וים לרקיע ורקיע לכסא הכבוד, אמנם שהיא נרמזת גם בבגד תולעת שני ובצבע ארגמן, אמנם צבע תכלת הוא רומז שהיא כלולה בכל, כלומר שחוט של חסד משוך עליה והיא עם הכל, וצבע תולעת שני הוא רמז שהוא מדת הדין רפה, וצבע ארגמן שהוא אדום יותר רומז על חזקה בפגיעתה הגדולה מזוהמת נחש, ויתבונן זה ברמזי כסוי כלי המשכן בנסוע המחנה. כסוי השלחן על הלחם שעליו בבגד תכלת, כי השלחן רומז למדת הדין, והלחם למדת רחמים. וכאשר הלחם על השלחן. הוא רמז כי השלום בארץ ולכך כסוהו בבגד תכלת לרמוז שהוא כלולה בכל כו'. וכיסו את הארון ואת מזבח הזהב הרומזים ג\"כ אל המדה הזאת בבגד תכלת, מפני כי בארון הלוחות הרומזים לתפארת היו מונחים, ומפני הכרובים אשר עליו כי כל אלה רומזים כי השלום בארץ, וגם מזבח הזהב מכסין בתכלת, בעבור כי אין משפטו רק להקטיר הקטורת, וענין ההקטרה הוא רמז לקשור ולכלול מדת הדין עם מדת רחמים. אבל מזבח העולה היו מכסין בבגד ארגמן שהוא אדום הרבה לרמוז על הפגיעה. כי שם היו זורקין את הדם לכפר על נפשם ע\"כ יעו\"ש, והם הם ג\"כ דברי הרמב\"ן ז\"ל בנמוקי תורה פ' במדבר (פרשה ד' פסוק ז) יעו\"ש.\n" + ], + [ + "ולאשר המבהילים העבירו את דרך הקודש להפחיד את הצעירים, שהרמב\"ן ז\"ל אומר שיש סכנה בדבר לבישת התכלת, הנני מביא כאן את דברי הרמב\"ן ז\"ל ולבאר אותם להראות לכל ישראל לבל ידברו סרה על צדיק יסוד עולם, שח\"ו יאמר על מצוה שהיא סכנה, ואדרבה מצות מגינות עלינו, וסכנה היא לעבור שלא לקיימן:", + "וזה לשון הרמב\"ן ז\"ל הקדוש בנימוקי תורה (פ' שלח): וטעם הזכרון הזה שיהיה בציצית לכל המצות, כתב רש\"י כו' אבל הזכרון הוא בחוט התכלת שרומז למדה הכוללת הכל שהיא בכל והיא תכלית הכל, ולכן אמר וזכרתם את כל שהיא מצות השם. וזהו שאמרו מפני שהתכלת דומה לים וים דומה לרקיע ורקיע דומה לכסא הכבוד וכו' והדמיון בשם גם הגוון תכלית המראות כי ברחוקם יראו כולם כגוון ההוא, ולפיכך נקרא תכלת. ואמר ולא תתורו אחרי לבבכם להזהר ממנה שלא יטעו בה, וזה הוא שדרשו רבותינו אחרי לבבכם זו המינות אשר אתם זונים זו ע\"ז, שלא יהרהרו מן התכלת במינות או בעבודה זרה, אבל יהיה לכם הכל לציצית וראיתם אותו וזכרתם, ואמרו ואחרי עיניכם זו זנות כענין שכתוב ואנכי היודע ועד והמשכיל יבין. ובמדרשו של רבי נחוניא בן הקנה בפסוק ויתרון ארץ בכל היא ומאי ניהו ארץ דנחצבה ממנו שמים והוא כסאו של הקב\"ה והוא אבן יקרה והיא ים החכמה וכנגדה תכלת בטלית ציצית דאמר רבי מאיר מה נשתנה תכלת וכו' ע\"כ לשונו הקדוש:", + "וביאור דברי הרמב\"ן ז\"ל מה שכתב שתכלת רומז למדה הכוללת הכל שהיא בכל והיא תכלית הכל, היינו מדת מלכות שכוללת כל המדות והיא תכלית דכלהו כדאיתא בזוה\"ק בכמה דוכתי, וכמו שביארנו במאמרנו פתיל תכלת (פרט השמיני עמ' קס\"ב ואילך) באורך יעו\"ש:", + "וזה שאמר, ולכן אמר וזכרתם את כל שהיא מצות השם, היינו שלפי שהתכלת מורה למדת מלכות שהש\"י מנהיג אפילו במקום שהוא בתכלית הריחוק, וזה מביא לידי זכירה לזכור שבכל דבר נמצא מצות ה', שאף מה שנדמה לאדם שהוא מרוחק מהש\"י ג\"כ יש בזה בתכליתו שיצא ממנו כבוד שמים, שאם לא היה יוצא ממנו באיזה צד כבוד שמים לא היה נברא ולא היה לו קיום כלל:", + "וזה שאמר, והדמיון בשם, היינו מה שתכלת דומה ורומז למדת המלכות, הדמיון הוא בשם, כלומר ששמו מורה עליו שנקרא תכלת לשון תכלית וכולל הכל. וזה רומז למדת המלכות שהיא תכלית וכלל כל המדות וכוללת כל ההנהגה כדכתיב ומלכותו בכל משלה:", + "וזה שאמר גם הגוון תכלית המראות כי ברחוקם יראו כולם כגוון ההוא, כלומר גם מצד הגוון רומז תכלת למדת המלכות כי גוון התכלת היא תכלית המראות כו' ורומז בה למה דאיתא בזוה\"ק שלח (קסה:) כד אסתכל בר נש לההוא רקיע מרחוק דמי תכלא קריב יתיר דמי סומקא קריב יתיר דמי ירוק קריב יתיר דמי חוור דלית חוור בעלמא כגיניה יעו\"ש:", + "כי תכלת כולל הכל, וכל מה שמתרחק בשורשו כהה מראיתו עד לגוון השחרות והבן:", + "ומה שמסיים ואמר ולא תתורו אחרי לבבכם להזהיר ממנה שלא יטעו בה, וזה שדרשו רבותינו אחרי לבבכם זה מינות אשר אתם זונים זה ע\"ז, שלא יהרהרו מן התכלת במינות או בע\"ז, היינו לפי שהתכלת רומז למדת מלכות שמים כנ\"ל והיא שמעוררת את האדם אפילו כשהוא בתכלית הריחוק, וכמו שנתבאר במאמרנו פתיל תכלת (שם עמ' קס) מהש\"ס דמנחות (מד.) שהיה מוכן לחטא ובאו ארבע ציציותיו וטפחו לו על פניו יעו\"ש:", + "ומדה זאת נקראת בזוה\"ק (פ' משפטים) לית לה עיינין, היינו שדרך מדה זאת מנהג הש\"י בהסתר עד שיוכל לדמות שעזב ה' את הארץ ועולם כמנהגו נוהג:", + "אכן האדם העובד הש\"י צריך להמליך את הש\"י ולקבל עליו עול מלכותו לדעת שגם בהסתר הזה הש\"י מנהג, וזה רומז ד' של אחד דאיתא במדרש תנחומא (פ' בראשית) שמע ישראל ה' אלהינו ה' אחד אם אתה עושה מדל\"ת רי\"ש אתה מחריב את העולם. וכמו שנתבאר הענין באריכות בספר הקדוש בית יעקב לאאמו\"ר הרב הגאון הקדוש זללה\"ה (פ' בראשית ענין ב) אכן צריך לצרף מדה זאת למקורה:", + "שלא יאמר האדם אם הש\"י מנהיג דרך מדת ההסתר, אם כן אעשה מה שלבי חפץ ומה שלא יהיה רצון הש\"י לא אוכל לעבור בשום אופן ויסמוך שהש\"י יעוררו לשוב:", + "ועל זה נאמר ולא תתורו אחרי לבבכם וגו' שאסור לומר כן ח\"ו והוא מינות כדאיתא בתקוני זוה\"ק (תיקון סט קיז:) מאן דנטיל מלכות בלא ט' ספירין איהו מקצץ בנטיעין וכל מאן דנטיל ט' ספירין בלא מלכות כאלו כפר בעיקר יעו\"ש:", + "וזה מאז\"ל שלא יהרהרו מן התכלת למינות, היינו שבציצית יש לבן ותכלת שרומז להקצוות ולמדת מלכות שמים כדאיתא בפרי עץ החיים וצריך לאחדם ביחד, וכדמסיים הרמב\"ן ז\"ל, אבל יהיה לכם הכל לציצית וראיתם אותו וזכרתם, והבן. זה ביאור כללות דבריו הקדושים. ואי אפשר לפרש יותר כי כבוד אלהים הסתר דבר, עכ\"פ אדרבה הנה מבואר מדבריו הקדושים גודל מעלות וסגולת התכלת שעיקר הזכירה תלוי בתכלת:", + "וכדאיתא בזוה\"ק ואתחנן (רסה.) כדין פקיד מלכא עלאה למכתב קמיה כל אינון בני היכליה כל אינון דאשתמודען קמיה הדא הוא דכתיב מלאכי (ג) ויכתב ספר זכרון לפניו ליראי ה' ולחושבי שמו מאי ולחושבי שמו כמו דאת אמרת שמות (לה) וחושבי מחשבות, אינון דעבדין לשמיה אומנותא בכלא כו' אומנותא דציצית בחוטיהון בחוטא דתכלתא כו' יעו\"ש. כן יהי רצון שיתעורר לבב כל אחינו בני ישראל להיות מיראי ה' וחושבי שמו לקיים מצות ציצית בשלימות, ונהיה נכתבים כלנו בספר זכרון לפניו ית' לטובה ולברכה ולישועה והצלחה אמן סלה ועד:" + ] + ] + }, + "versions": [ + [ + "Ein HaTekhelet, B'nei Brak, 1999", + "https://www.nli.org.il/he/books/NNL_ALEPH001807292" + ] + ], + "heTitle": "עין התכלת", + "categories": [ + "Halakhah", + "Acharonim" + ], + "schema": { + "heTitle": "עין התכלת", + "enTitle": "Ein HaTekhelet", + "key": "Ein HaTekhelet", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "פרט הראשון", + "enTitle": "First Article" + }, + { + "heTitle": "פרט השני", + "enTitle": "Second Article" + }, + { + "heTitle": "פרט השלישי", + "enTitle": "Third Article" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Geder Olam/Hebrew/Warsaw, 1892.json b/json/Halakhah/Acharonim/Geder Olam/Hebrew/Warsaw, 1892.json new file mode 100644 index 0000000000000000000000000000000000000000..a37f099deb6be6141fa4bd4bb486126dec6aa280 --- /dev/null +++ b/json/Halakhah/Acharonim/Geder Olam/Hebrew/Warsaw, 1892.json @@ -0,0 +1,144 @@ +{ + "language": "he", + "title": "Geder Olam", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001960725/NLI", + "versionTitle": "Warsaw, 1892", + "status": "locked", + "license": "Public Domain", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "גדר עולם", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": { + "Title Page": [ + "ספר ׳גדר עולם׳ על חובת הצניעות בכללות ובפרט בענין כיסוי הראש באשה הנשואה מאת מרן רבינו החפץ חיים זצ״ל", + "בו יבואר ענין הגדר שגדרה התורה לבנות ישראל הנשואות להיות שערותיהן מכוסות, ונהגו איזה נשים כהיום קלוּת ראש בענין הזה בפרט, ובפרצת גדר הצניעות בכלל, וכל זה גורם לכמה תקלות גדולות, והכל הוא מצד מיעוט הידיעה שבני עמינו אינם יודעים שזה עוון גדול, על כן באנו כהיום להראות לפני הכל את גודל העוון והעונש שיש עבור זה, וגודל השכר שיש להנזהרים בזה אולי עי״ז יתוקן קצת פרצת הגדר, ונזכה לגדור פרצת ירושלים במהרה בימינו אמן." + ], + "Introduction": [ + "הנה כאשר נתבונן בדברי חז״ל נמצא שמידת הצניעות היא מידה גדולה מאד וזוכה עבור זה להוליד בנים ת״ח, כדאמרינן בגמרא (יומא דף מ״ז) תנו רבנן שבעה בנים היו לה וכולן שמשו בכהונה גדולה, אמרו לה חכמים מה עשית שזכית לכך אמרה להן מימי לא ראו קורות ביתי קלעי שערי, ולהיפך מדת החציפות גורמת להוליד בנים עזי פנים ח״ו. ובעו״ה נתפרץ כהיום מדת הצניעות מאד וביותר בענין גילוי שער ראש האשה הנשואה שנעשה כהפקר לאיזה נשים שהולכות בפרהסיא לעיני הכל בשערותיהן המגולות, וגם על גילוי זרועותיהן אינן מקפידות, ומזה יוצאים עוד כמה קלקולים גדולים לכמה מאות ואלפים ברכות ושארי דברי קדושה שנאמרות בבתי ישראל בכל יום, ואי אפשר ליזהר שלא יהא נגד האשה, וכבר אחז״ל (ברכות כ״ד) דטפח באשה במקום שצריך להיות מכוסה הוא בכלל ערוה, וכן שער באשה ערוה ואסור לאמר שום דברי קדושה נגדה.", + "והנה ידוע שכל הברכות או שארי דברי־תורה בזמן שהם נאמרים כהוגן הם מביאים ברכה וקדושה לישראל, כמו שכתוב ׳בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך׳ וגם הם שמירה לישראל מכל צרה ופגע, כמו שכתוב ׳כי ה׳ אלהיך מתהלך בקרב מחנך להצילך גו׳ והיה מחניך קדוש וגו׳, אבל בזמן שהם נאמרות נגד ערוה ח״ו כבר כתיב ׳ולא יראה בך ערות דבר ושב מאחריך׳. נמצא כל עניינים כאלו גורמים לישראל להיות נתונים בהסתר פנים ח״ו, וגם איתא בזוה״ק פרשת נשא שדבר זה גורם לשרות סטרא אחרא בביתא וגורם מסכינותא לביתא. על כן נדב לבי בעז״ה לאסוף את כל מאמרי חז״ל השייכים לענין זה, ולהראות לפני הכל את גודל העוון והעונש שיש בזה, וגודל המעלה להאשה הצנועה בדרכיה, שעי״ז היא זוכה לבנים יראי השם וחשובים שבדור, אולי על ידי זה יראו ויקחו מוסר ויתוקן קצת הפרצה הגדולה הזאת, ובזכות זה נזכה לראות בבנין ירושלים גדריה ועניניה בב״א.", + "הנה מבואר בדברי חכמינו ז״ל גודל האיסור של האשה שיוצאה בשוק וראשה פרוע עד שאמרו ע״ז שהוא איסור מדאורייתא, ואפילו היתה מכוסה שערותיה במקצת אבל לא כדין (כגון שיש קלתה על ראשה וכדלקמן) ג״כ יש איסור ויכול לגרשה עבור זה בלי כתובה. ובעו״ה נעשה הדבר הזה כהפקר בעיני הרבה נשים ואנשים, וגם על גילוי זרועותיהן אינן מקפידות, לכן אמרתי להעתיק לפני כל מהגמרא ומהפוסקים את גודל האיסור שיש בזה, וגם כמה קלקולים אחרים שיוצאים ממילא עי״ז, אולי יראו ויקחו מוסר." + ], + "": [ + [ + "יבואר בו גודל האיסור מדינא לאשה לילך בפריעת ראש לשוק", + "ראשון לכל דבר זה הוא משנה מפורשת (כתובות דף ע״ב): ואלו יוצאות שלא בכתובה העוברת על דת משה ויהודית, וקחשיב שם במשנה דברים שעוברת בזה על דת משה (היינו מה שהוא מן התורה) כגון שמאכילתו איזה איסור או שהיא משמשתו כשהיא נדה וכה״ג, ואיזה עוברת על דת יהודית (היינו מה שהנהיגו מעולם האומה הישראלית וקבלו על עצמן ליזהר בזה משום צניעות ודבר זה וכיוצא בזה הוא בכלל מה שאמר הכתוב ׳אל תטוש תורת אמך׳) ׳יוצאה בשוק וראשה פרוע׳, ומסיק שם בגמרא דאיירי המשנה אפילו במלבשת קלתה על ראשה (הוא כלי שלובשין במדינת בבל על ראשן ויש בהן חלל מלמעלה ונותנין שם הנשים הכלי טויה שלהן) אפי״ה אסור כיון דאינה לובשת מלמעלה רדיד כדרך הנשים, דאם היו שערותיה מגולות ממש עוברות בזה על דת משה, דהא יש בזה איסור מדאורייתא, מדכתיב באשה סוטה ׳ופרע את ראש האשה׳, ותנא דבי ר׳ ישמעאל מכאן אזהרה לבנות ישראל שלא תצאנה בפריעת ראש.", + "דהיינו מדכתב קרא שהיה הכהן מסיר המטפחת מעל שערות ראשה כדי לנוולה לעיני הכל מכלל דשארי בנות ישראל נזהרות לילך באופן זה, והעתיק דבר זה הרב אלפס והרא״ש בהלכותיו, וכן כתב הרמב״ם (בפכ״ד מהלכות אישות) וז״ל: מי שזנתה תחת בעלה אין לה כתובה לא עיקר ולא תוספת.", + "ולא המזנה בלבד אלא אף העוברת על דת משה או על דת יהודית, ואלו הן הדברים שאם עשתה אחת מהן עברה על דת משה, יוצאה בשוק ושער ראשה גלוי או שנודרת או שנשבעת ואינה מקיימת או ששימשה מטתה והיא נדה או שאינה קוצה לה חלתה או שהאכילה את בעלה דברים אסורים, עי״ש עוד, ואלו הן הדברים שאם עשתה אחת מהן עברה על דת־יהודית, יוצאה לשוק או למבוי מפולש וראשה פרוע ואין לה רדיד כדרך הנשים אע״פ ששערה מכוסה במטפחת או שהיתה משחקת עם בחורים, ועיי״ש עוד דברים (כ״ז לקטתי בקצרה מלשונו ממש) וכן כתב בטור אבן העזר סימן קט״ו, וכן בשו״ע אבן העזר סימן קט״ו ס״ד העתיק לשון הרמב״ם הנ״ל להלכה, וכן כל הפוסקים ראשונים ואחרונים כולם העתיקו דבר זה לדינא דאם האשה יוצאת לשוק ושערותיה מגולין היא עוברת בזה על איסור דאורייתא:" + ], + [ + "בו יבואר דין דשער באשה ערוה ואסור לומר שום דבר קדושה נגדה", + "דע עוד דמלבד איסור פרוע ראש יש עוד ענין אחר שמחמת זה צריכה להיות שערה מכוסה אפילו בביתה באיזה כיסוי או בפאה נכרית (הוא מה שקורין פארוק) דאל״ה אסור אפילו לבעלה לומר שום דבר קדושה נגדה, דהשער הוא בכלל ערוה כמו שאמרו חז״ל (בברכות כ״ד) ׳שער באשה ערוה׳ שנאמר וכו׳ עי״ש, וכן פסק האלפס והרמב״ם והרא״ש והטור והשו״ע וכל הפוסקים ראשונים ואחרונים.", + "וזה לשון השו״ע אורח חיים בסימן ע״ה ס״ב: ׳שער של אשה שדרכה לכסותו אסור לקרות כנגדו אפילו אשתו׳, ואפילו אם נתגלה רק קצת מהן , ואפילו אם דרך אשה זו וחברותיה באותו מקום לילך בגילוי שערה בשוק כדרך הפרוצות אסור לקרות כנגדה, וכמו אם היו זרועותיה ושוקה מגולין דאסור בכל גוונא לקרות כנגדן וכמו שכתב בספר תפארת שמואל ואליהו רבא וחיי־אדם." + ], + [ + "בו יבואר כמה וכמה איסורין היא מכנסת לעצמה על ידי מנהגה הרע הזה. וכמה תצטרך לבסוף לסבול עונשים עבור זה", + "הנה ידוע הוא מה שהובא בדברי חכמינו ז״ל החילוק הגדול שיש בין העושה איזה איסור פעם אחת מפני שנתגבר עליו היצר ובין מי שהופקר אצלו האיסור לגמרי ורבינו יונה בשערי תשובה (שער א׳ אות ו׳) האריך בזה הרבה וכתב שזה האיש שהופקר אצלו איזה עון לגמרי — עם פושעים נמנה, וגדול עונו מנשוא, והוא נקרא בפי חכמינו ז״ל בשביל זה בשם מומר לדבר אחד עבור זה שפורק מעל עצמו עול מצוה אחת ממצות ה׳, וע״ז וכיוצא בזה נאמר ׳ארור אשר לא יקים את דברי התורה הזאת לעשות אותם׳, שפירושו אשר לא יקבל על עצמו לקיים את כל דברי התורה מראש ועד סוף. כי אם אמור יאמר העבד לרבו כל אשר תאמר אלי אעשה זולת בדבר אחד כבר שבר עול אדוניו מעליו והישר בעיניו יעשה.", + "והנה מכל זה ממילא נבין את גודל העוון של האשה שמרגלת עצמה בזה החטא לילך בשוק לעיני הבריות בשערותיה המגולות, כי הלא מחלטת עצמה לעבירה הזו ואמרו חז״ל (במדרש שוחר טוב) כל המחליט עצמו לעבירה אין לו מחילה עולמית, וידוע הוא מה שאמר הכתוב ׳הוי מושכי העוון בחבלי השוא וכעבות העגלה חטאה׳, דהיינו בעת שהאדם מתחיל לעשות העוון נדמה לו בעיניו שהוא איסור קטן מאד ומתיר לעצמו לעשות דבר זה, אבל כשהוא כופלו וחוזר וכופלו נעשה לבסוף עב כעבות העגלה, כי אפילו חוט משי כשכופלו הרבה מאד יכול לעשות חבל עב וכ״ש כשיכפול חבל עב באופן זה כמה הוא חזק וכמה הוא עצום.", + "כן הוא בענייננו, כי אפילו אם היה האיסור קטן היה נחשב לעון גדול ע״י כפילתו כמה פעמים, וכ״ש בזה שהאיסור מצד עצמו הוא ג״כ גדול כמה נכפלה רעתה ע״י כפילתה שכופלה את העוון לאלפים בימי חייה. גם ידוע הוא מה שאמרו חכמינו ז״ל שמכל עבירה שהאדם עושה בעוה״ז נברא מלאך חבלה אחד הממונה אח״כ ליטול נקמתו ממנו עבור זה החטא, והממונים האלו הם כולם המלווים לו לאדם בעת פטירתו כשהוא הולך לבית עולמו.", + "א״כ כמה צריכה האשה שמורגלת בזה החטא להתאונן תמיד על הענין הנורא הזה בזכרה שמכל הליכה והליכה שיצאה לשוק לעיני הבריות בשערותיה המגולות תחת אשר חשבה להתייפות עצמה בזה נברא לה מלאך המשחית ליטול נקמתו ממנה, א״כ כמה אלפים מלאכי חבלה מזמינים את עצמם וממתינים על עת פטירתה ללוותה וליטול נקמתם ממנה, ושם תצעק ותנהם ׳אוי ואבוי׳ על מעשיה הרעים, ואין מי יועיל לה וכמו שאמר הכתוב (במשלי ה׳) ׳ונהמת באחריתך בכלות בשרך ושארך׳. והיא בעצמה תתוודה לבסוף על כל העונות שעשתה בעוה״ז, כמו שאמרו חז״ל על הפסוק ׳עוברי בעמק הבכא מעין ישיתוהו גם ברכות יעטה מורה׳ — מלמד שהרשע מתוודה כשם שהמצורע מתוודה ואומר: ׳אני פלוני בן פלוני עברתי עבירה פלונית במקום פלוני ביום פלוני בפני פלוני במעמד פלוני ופלוני׳, וגם מצדיקים עליהם אז את דינם ואומרים לפניו ׳ריבונו של עולם, יפה דנת. יפה זיכית, יפה חייבת. יפה תיקנת גיהנום לרשעים וג״ע לצדיקים. וכן אמרה הגמרא במסכת סוטה (דף ח׳ ע״ב) ׳במידה שאדם מודד בה מודדין לו, אבשלום חטא בשערו ונתלה בשערו וכו׳ עי״ש. ולפי זה בעניננו שהחטא הוא מצד שערותיה המגולות לעיני הכל, בוודאי כל אחד ואחד מהמשחיתים שנבראו מהשערות יענישה אח״כ בשערותיה גופא בגיהנום, על כן יתבונן האדם בכל זה בעודו בחייו וילך בדרכי השי״ת וינצל מכל צרה:" + ], + [ + "בו יבואר פיתוי היצר שיש בענין זה", + "ואל יטעה אותה היצר שתנצל מן הדין מפני שהיתה צריכה להתקשט עצמה לעיני בעלה שלא תתגנה עליו, כי באמת זוהי טעות, דזה שייך רק בביתה לבד ולא בשוק, ועוד דגם בביתה היה לה עצה לילך באיזה כיסוי נאה או בפאה נכרית (פארוק) על ראשה ולא לגלות שערותיה.", + "והנה כאשר נתבונן נמצא ששתי סיבות גורמות לזה העוון לבוא, אחד מפני העצלות שמתעצלת לטרוח בכל יום ללבוש איזה כיסוי על שערה, ועוד מפני פיתוי היצר שמסיתה ליפות את עצמה לפני בני אדם ולהתקשט בשערותיה, ועל שתיהן היא עתידה ליתן דין וחשבון.", + "ובאמת כמה צריך האדם לירא ולפחד כשיתבונן בעניניו שלבסוף כשיעלה למעלה לפני כסא כבודו יתברך ליתן דין וחשבון ויראה את הדר כבוד אלקינו איך שיש לו כמה אלפים רבבות כתות של מלאכי השרת שעומדים תמיד לפני כבודו יתברך, וכמאמר הכתוב ׳אלף אלפים ישמשונה ורבוא רבוון קדמוהי יקומון׳, וכולם זעים וחלים מפניו ועושים באימה רצון קונם, כשיראה האדם את כל זה איך לא יבוש אז מעצמו אשר בשביל איזה עצלות או בשביל איזה הנאה קלה בעוה״ז ליפות את עצמו לפני בני אדם ולהתקשט לפניהם אשר המה ג״כ גושי עפר כמותו עבר כמה פעמים על רצונו של המלך ה׳ יתברך אשר הוא אלקי כל הצבאות האלו, ובפרט כשישאלוהו ויאמרו לו: ׳טפה סרוחה! איך לא יראה למרוד בבוראך, עמוד בדין והכר מעשיך! ואם אין אתה יכול להשיב מי יכול להשיב עבורך׳ כמה יכוסה אז כלמה פניו.", + "והנה התנא אמר הסתכל בשלשה דברים וכו׳ ולאן אתה הולך למקום עפר וכו׳ ולפני מי אתה עתיד ליתן דין וכו׳, מה שאמר הכל בלשון נוכח ׳אתה הולך, אתה עתיד׳ ולא אמר בלשון נסתר ׳יסתכל האדם בשלשה דברים, מאין בא, ולאן ילך, ולפני מי הוא עתיד ליתן דין וכו״, כי באמת אנו רואין בחוש שכל אדם יודע בבירור כשהוא הולך ללוות המת או לבית האבל שהאדם עתיד למות ואעפ״כ אין פועל זה בנפשו פעולה רבה ולפעמים אינו פועל כלל, והכל מטעם שהוא מצייר רק שפלוני מת, אבל התנא הורה לנו שהעיקר שהאדם יצייר בנפשו תמיד את מצבו העתידי שיוולד ממנו שהוא הוא אשר יֵעָשֶׂה לבסוף רמה ותולעה והוא הוא אשר יצטרך ליתן דין וחשבון לפני מלך העולמים אשר לא ישא פנים ולא יקח שחד, ולזה אמר ׳אתה הולך אתה עתיד׳. וכשיתבונן האדם כל זה בעודו בחייו בוודאי שהשם יתברך ייטיב לו בזה ובבא:" + ], + [ + "בו יבואר עוד פיתוי היצר שיש בעניין זה", + "גם אל יפתה אותה היצר לאמר הלא לא יחידה אני בעיר בדבר זה, וכמו שיהיה שם עם שאר בנות ישראל נשי העיר היוצאות פרועות־ראש לשוק כן יהיה עמדי. אמשול לך משל למה הדבר דומה, לאחד שנתפס ונחבש בבית האסורים על איזו עלילה וַיֵמַר לו שם, ויהי לו שם יום לשנה. ויבואו אליו אחיו ובית אביו לנחמו ויספרו לו כי זה מקרוב אירע דבר כזה במדינה אחרת לאדם אחר פלוני אלמוני וגם הוא נחבש באופן קשה כזה ממש, ויען ויאמר להם האם כדבר הזה ניחום הוא אלי, אבל הוא ניחום אלי אילו הייתם מספרים לי שלבסוף ניצול אותו פלוני מזה העונש אפשר שהייתם מפיגים לי דאגותי במקצת עי״ז, או עכ״פ אם הייתם מספרים לי שפלוני אלמוני נתפס ג״כ על עניין זה והיום או מחר יהיה ג״כ נחבש עמי בחדרי אפשר שזה היה ג״כ קצת ניחום אלי כאשר אראה שאינני יחיד בדבר הזה, אבל עתה שהוא נחבש במדינה אחרת מה יוסיף לי שמחה מזה אם מכים וחובשים עוד אדם.", + "וכן נמי ככה בענייננו ממש מה שמחה יגיע לו לאדם אם יש עוד אדם שעובר עבירה וגם הוא נחבש באופן קשה כזה במקום אחר, הלא מקום הגיהנום ידוע הוא שהוא גדול מאד, שכל העולם הוא אחד מכמה אלפים בגיהנום, כמו שאמרו חז״ל בפסחים דף צ״ד ע״א עי׳ שם, ויש בידו לתפוס למאות ולאלפים אנשים אשר כל אחד יהיה רחוק מחבירו כמה מאות פרסאות ולא יראה ולא ישמע מחבירו כלל. וביותר שאש של גיהנום איננו כמו אש שלנו שהוא מאיר אלא שהוא אש של חשך, (דהיינו שאין בו רק כח השורף ולא כח המאיר כלל), וכדאיתא במדרש שהחשך שהיה בתחילת בריאת־העולם נשאר בגיהנום, א״כ אין כל אחד רואה את חבירו ולא שומע ממנו כלל, אלא כל אחד בוכה וצועק ׳אוי ואבוי׳ במקומו.", + "וכמה גדול הוא עונש הגיהנום שאמרו חז״ל שכמה מיני אש יש בגיהנום, יש בה גחלים כהרים, ויש בה גחלים כגבעות, ויש בה גחלים כים המלח, ויש בה כאבנים גדולות, ויש בה נהרות של זפת ושל גפרית מושכין ורותחין, וכשנגזר דין ח״ו על הרשע לירד לגיהנום הוא מוריד דמעות כ״כ עד שנעשה מזה כמו מעיין, וכמו שאמרו חכמינו ז״ל על הפסוק ׳עוברי בעמק הבכא מעיין ישיתוהו׳, כי הגיהנום נקרא עמק הבכא, וראה כי אפילו אדונינו דוד המלך ע״ה כשהיה נזכר מענין גיהנום היה מזדעזע מאד, וכמו שאמר הכתוב ׳סמר מפחדך בשרי וממשפטיך יראתי׳, וידוע דפחד הוא מרמז על הגיהנום, ויבואר הכתוב עפ״י מה שכתב הגר״א ז״ל במשלי דכל זמן שהנפש אינה מטוהרה מעונש הגיהנום סובל גם בשר האדם והוא החומר שלו יסורים בקבר, וזהו כוונת הכתוב ׳סמר מפחדך בשרי׳ — היינו ע״י הפחד והוא הגיהנום גם הבשר מקבל יסורים כמו אם היו תוקעין אותו במסמרים, ׳וממשפטיך יראתי׳ — היינו הנפש מתייראת מן המשפט אשר היא נותנת לפני כסא כבודו יתברך.", + "המקום יזכנו להיות מהשבים אליו באמת, ויהיה הוא עמנו בעזרתנו ולא נירא רע, וכמו שאמר הכתוב ׳גם כי אלך בגיא צלמות לא אירא רע כי אתה עמדי׳:" + ], + [ + "בענין חובת הבעל להוכיח לאשתו בענין זה", + "הנה ידוע דהוכחה היא מצות עשה דאורייתא כמו דכתיב (ויקרא יט, יז) ״הֹוכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ וְלֹא תִשָׂא עָלָיו חֵטְא״, ואמרו חז״ל: כל מי שיש לו למחות באנשי ביתו ואינו מוחה נתפס באנשי ביתו. אם כן לפי זה כמה גדול החיוב על הבעל למחותה בעוון זה ולהעריך לפניה גודל האיסור וכו׳.", + "ואל יחשוב האדם בנפשו לאמר כבר אמרתי לה פעמיים ושלש ואיננה שומעת לי ומה לי לדבר עוד בעניין זה, יתבונן האדם בעצמו האם היה מתנהג כן כשהיה רואה שאשתו מקלקלת כל עסקיו שהוא עושה, בוודאי היה צועק מר עליה לאמר: ׳מה תעשי? לבד שאין את מסייעת לי עוד תקלקלי כל מחייתי, במה נחיה אני וכל אנשי ביתי? האם נמות מפני שטותך?׳ והיה מתחכם בכל מיני עצה להעריך לפניה גודל שטותה, פעם בלשון רכה ופעם בלשון קשה עד שהיתה מתבוננת בעצמה להסיר איוולתה מעליה. כן בענייננו צריך תמיד להוכיחה בעניין זה ולהעריך לפניה גודל הקלקולים היוצאים מזה שיהיה על ידי זה מר באחרית גם לה וגם לו שימצא על ידי זה כמה מאות ואלפים תפילות וברכות שהיו שלא כהוגן עד שעל ידי זה תתרצה לילך בכיסוי על שערה.", + "ואמשול לך משל למה הדבר דומה, לסוחר אחד גדול שהיה דר בעיר מלוכה ומסחרו היה באבנים טובות ומרגליות ואשתו היתה נושאת ונותנת בתוך העסק הזה, והבעל היה דרכו ליסע תמיד למדינות רחוקות לקנותם ולשלחם פה לבית מסחרו. ויהי היום ויבואו שרי מלוכה לבית הסוחר הזה,", + "ויאמרו להאשה: שמענו על בעלך כי הוא סוחר גדול והוא מבין באבנים טובות ומרגליות ועתה הגיע הזמן לכתור את מלכנו בכתר המלוכה ונצרך לנו אבנים טובות ויקרות, האם יש בבית מסחרך?", + "ותען ותאמר: אבנים כאלה שהן יקרות למאד וראויות רק להנתן בכתר של המלך אין לי ורק אכתוב לבעלי שישתדל להשיגם למען כבוד מלכנו.", + "ויענו ויאמרו לה: דעי נא כי תשורה גדולה תשיג על זה מאת המלך אך הזהרי והזהרי שלא יהיו ח״ו אבנים מזוייפות כי בעת הכתרת הכתר מתקבצין כמה וכמה מלכים שהם מבינים גדולים על אבנים כאלה והיה אם ימצא ח״ו שום זיוף בהן יהיה בזיון גדול להמלך ולנו המתעסקים בדבר הזה וגם לך יבולע ח״ו על ידי זה. על כן הזהרי בדבר הזה.", + "ותען ותאמר: אין דרכי ודרך בעלי מעולם לסחור באבנים מזוייפות ובפרט בדבר הנוגע לכתר מלכות, ותיכף כתבה לבעלה מכתב שיזרז עצמו לקנות אבנים יקרות למאד שתהיינה ראויות להינתן בכתר המלך ויראה להשגיח שלא יהיה שום זיוף בהן.", + "והשיב הבעל: אבנים יקרות כאלה יש לי ואני שולחם אלייך, אך ליתנם לכתר המלך הוא עניין נורא מאד. על כן אף שאני דרשתי קצת אצל מבינים ואמרו שאינן מזוייפות, גם את בבואם לידך, היזהרי מהתחלה להתבונן בהם ולהראותם למבינים אם אין בהם זיוף ואח״כ למסרם לשרי המלוכה.", + "ויהי כבוא המכתב עם האבנים היקרות לידה וראתה שכתב בעלה שלפי דעתו אינן מזוייפות, מרוב חמדתה להרווחת הממון ותשוקת הכבוד שתוכל להתפאר לעיני הכל ולהתקשט לפניהם באותות הכבוד שינתן לה עבור זה מאת המלך, לא חששה לציווי בעלה לחקור עוד אחר זה ותיכף גילתה לבית המלך כי נשלחו לה האבנים טובות ויבואו לביתה שרי המלוכה ויטלום וישלמו לה בכסף מלא ובתשורה גדולה לזה.", + "ויהי בהגיע זמן הכתרת המלך ויתקבצו כמה מלכים ויתהלל המלך לפניהם כי נשלחו לו ממדינה רחוקה אבנים יקרות מאד עבור כתרו, ויהי בראותם את האבנים הכירו שהם מזוייפות ועל ידי זה היה המלך לבוז,", + "ותיכף שלחו אחר האשה וירעמו עליה בקול גדול לאמר עונש מוות עלייך כי הלא התרינו בך שתזהרי שלא יהיה שום זיוף בהן כי דבר זה מנע לכתר המלך וביזית בזה כבוד המלך.", + "ותען ותאמר: אין עלי כ״כ האשמה כי הלא אנכי כתבתי לבעלי והזהרתיו שלא יהיה שום זיוף בהן ומה פשעי בזה.", + "ויביאו גם את הבעל להמשפט ויאמרו לו: אתה שלחת את האבנים האלה המזוייפות אשר היו סיבה לבזות את כבוד המלך וכתרו.", + "ויאמר: הן, אבל לא היתה כוונתי ח״ו לבזות את כבוד המלך, רק שהמוכרים רימוני וגם הלא אנכי כתבתי לאשתי שהיא תראה עוד להמבינים הגדולים מהתחלה ולא למסרם תיכף לקבעם בכתר המלוכה.", + "ויצעקו עליו לאמר: בדבר הנוגע לכתר המלך היה לך בעצמך לחקור אחרי זה היטב מהתחלה ולא לסמוך על האשה דדעתה קלה עליה. על כן תחת הכבוד שהייתם מקבלים מאתנו אם הייתם הולכים בעסק זה באמונה, עתה משנה קלון תירשו ויורידום שניהם לבית האסורים, וייסרום שמה ביסורים קשים.", + "ותען האשה בקול בכי ותאמר לבעלה: אתה היית בעוכרי ואתה הוא המכני מכת רצח ולא השוטר הזה כי האם לא ידעת שהאבנים נקנות להיות קבועות בכתר המלך, והיה לך ליזהר יפה שלא יהיה שום זיוף בהן ועל ידי זה היה טוב גם לי, גם לך לעולם על ידי העסק הזה אבל עתה ראה מה עשית במסחרך, הבאת עלי כל ההכאות והיסורין. אבל עתה אוי לי ואוי לנפשי מה יהיה סוף ואחרית על ידי יסורין כאלה.", + "ויען הבעל בקול מר ויאמר: אוי לך ואוי לנפשך שגרמת לך כל הצרות וכי הלא כתבתי לך מתחילה והתריתי בך שלקנות אבנים טובות לכתר מלוכה הוא עניין נורא מאד, על כן תראי לדרוש מתחילה היטב אם אין בהם שום זיוף ואח״כ למסרם למלכות והיה לך לקיים דבריי, אך חמדתך להתעשר על ידי זה בהון רב ולילך במלבושי רקמה ולהתפאר לפני הכל גרם לך שנסתמו עיניי שכלך ונפלת בבור שוחה וגם לי הפלת בהנהגתך. אוי לנו ולנפשנו, מה יהיה בסופנו.", + "כן הדבר אחי כשהאדם מסגל תורה ומעשים טובים בעולם הזה ונעשה מזה תיקונים גדולים למעלה בעולמות העליונים כי על ידי זה נבראו כתרים שמכתירין להשם יתברך בזה . אך כל זה אם נעשה המצוה כהלכה בכל פרטיה שנעשית בקדושה ובמקום קדושה, וכדכתיב, והיה מחניך קדוש ולא יראה בך ערות דבר ושב מאחריך, לאפוקי (להוציא) אם נעשית נגד הערוה כגון שקרא איזה דבר תורה או שברך שום ברכה היה לנגד שער אשה או זרועותיה וכו׳ המגולין, ולא חש לדברי חכמינו ז״ל שאסרו זה. בודאי אין חל שום קדושה על הדיבור ההוא ובמקום האור נעשה חושך ח״ו, ואפילו אם רק איזה תיבות מהברכה היה נגד כל הנ״ל, נחסר אור הקדושה במקום ההוא של הכתר המכונה נגד אלו התיבות וכדכתיב והיה מחניך קדוש ולא יראה בך ערות דבר ושב מאחריך, ותמורתו נכנס חושך, וידוע שהקב״ה מתפאר בעמו ישראל לפני הפמליא של מעלה בעטרות שמעטרין לו תמיד בתורתם ובמצוותם וכדכתיב, ישראל אשר בך אתפאר. והיה אם תמצאנה בהרות של חושך על איזה מהכתרים, בזיון גדול הוא להשם הנכבד והנורא שימצא בכתריו בהרות כאלה, והיה כשתעלינה אח״כ נפש האיש והאשה למעלה לתת דין וחשבון לפני מלך מלכי המלכים הקדוש ברוך הוא, יתרעמו עליה המלאכים בקול גדול לומר משפט נורא של אש הגיהנום עליך כי לבד שלא נתת כבוד למלך מלכי המלכים עבור החיים והמזון והבריאות שנתן לך תמיד, עוד קלקלת את כתר המלך וחשכת את אורו ובזית את כבודו על ידי שערותייך או זרועותייך וכו׳ שהיו מגולות תמיד אף בעת שברך בעלך איזה ברכה או למד שום דברי תורה.", + "ותען ותאמר בקול מר: אין עלי כ״כ האשמה , בעלי היה הסיבה לקלקול הזה של הכתרים הקדושים האלה שברך כל אלו הברכות נגדי. ויביאו גם אותו להמשפט, ויראום את חשכת הכתרים שלמעלה שנסבב על ידי שניהם, ותאחז אותם חיל ורעדה.", + "ויאמרו לו: אתה ברכת את הברכות האלה שהיה סיבה לבזות את כבוד השי״ת וכתרו.", + "ויען ויאמר: הן, אבל אין אני עיקר הסיבה, רק היא באשר ישבה לנגדי בשערותיה ובזרועותיה וכו׳ המגולות בעת שברכתי איזה ברכה וגם הודעתי לה שאין נכון לעשות כן ולא שמעה לדברי.", + "ויענו כולם ויאמרו: אם היית חושש באמת לכבוד השי״ת היה לך לילך למקום אחר או על כל פנים להחזיר פניך מנגדה ולגמור הברכה. על כן על שניכם לישא עונש העוון ותחת הכבוד שהייתן נוחלין אם הייתם עובדים לה׳ כהוגן, עתה משנה קלון תירשו. ויתפשום מלאכים אכזרים ויורידום לגיהנום לייסרם ביסורים קשים .", + "ותען האשה בקול בכי ותאמר לבעלה: אתה הוא המכני באכזריות ולא השוטר הזה. האם לא ידעת מאז בעודך בעולם הזה שלמטה שמברכותיך ומתורתך נברא כתר המלך העליון, והיה לך ליזהר יפה שלא יהיה בהן שום קלקול והיה לך להודיעני את גודל העונש שיש עבור זה ולהזהיר אותי תמיד באזהרה גדולה, ועל ידי זה היה טוב גם לך, גם לך, אבל עתה ראה מה גרמת לי בהנהגתך, הבאת עלי את כל ההכאות והיסורין הקשים האלו. אוי לי מה יהיה סופי.", + "ויען הבעל ויאמר להאשה: אוי לך ואוי לנפשך שגרמת לך כל הצרות האלה וגם לי ואת חושבת שהאמת והצדק אתך, האם לא אמרתי לך כמה פעמים שזה אסור מדינא, והיה לך בעצמך ליזהר בכל האופנים שלא לילך בשערות מגולות ובזרועות המגולות אך חמדתך להתקשט לפני הכל ולילך בדרכי חברותייך הפרוצות, גרמה לך שנפלת בבור שוחה וגם לי הִפַּלְתְּ בהנהגתך.", + "על כן החכם עיניו בראשו בעודו בחיים שיוכיח תמיד בעניין זה ויודיענה את גודל הקלקול ושהיא בעצמה תצעק לבסוף אוי ואבוי על העניין הזה ובוודאי יועילו דבריו במקצת וינצל מיום הדין העתיד״. עכ״ל." + ], + [ + "בו יבואר גודל מדת הצניעות ושכרה עבור זה בעוה״ז ובעוה״ב, ולהיפך ח״ו בהולכת בדרכי פריצות", + "גם צריכה האשה להתבונן תמיד, לפי מה שידוע דכשהאשה הולכת בדרכי הצניעות אז היא זוכה להוליד בנים צדיקים, בנים ת״ח, המאירים לעולם בתורתם ובצדקתם. וכדאיתא בתלמוד ירושלמי (סומ״ס הוריות) ׳כל כבודה בת מלך פנימה ממשבצות זהב לבושה׳, אשה צנועה ראויה לצאת ממנה כהנים גדולים המלובשים משבצות זהב, ואמרו במגילה דף י״ג ׳בשכר צניעות שהיתה בה ברחל זכתה שיצא ממנה שאול ובשכר צניעות שהיתה בשאול זכה ויצאה ממנו אסתר׳ עי״ש, ועי״ז ייטב לה בעוה״ז, וגם באחריתה תזכה לישב בעולם העליון בהיכל ה׳ ברוב הוד והדר. וכדאיתא בזוהר הקדוש פרשת בחקתי על הפסוק ׳כבד את אביך ואת אמך׳ דקאי אף לאחר מיתה, דאי ההוא ברא אזיל באורח מישור ותיקן עובדוי ודאי אוקיר לאבוי, אוקיר ליה בהאי עלמא גבי בני נשא, ואוקיר ליה בההוא עלמא גבי קב״ה, וקב״ה חייס עליה ואותיב ליה בכורסיא דיקריה. ברם זכאין אינון צדיקייא דזכאן לבנין קדישין, לגזעין קדישין, עלייהו איתקרי ׳כל רואיהם יכירום כי הם זרע ברך ה״, עכ״ל.", + "ולהיפך ח״ו אם היא הולכת בדרכי פריצות אז תלד בנים אשר לא טובים, ויהיה לה ע״י זה לבסוף קלון וכלמה בעוה״ז וכמו דכתיב ׳ובן כסיל תוגת אמו׳, וגם בעוה״ב הוא בזיון גדול לאביו ואמו כשיוצא מהם בן מכעיס להקב״ה. וכמו שכתב הגר״א באגרתו ׳עלים לתרופה׳ שאף אם ידריך תמיד בנו במוסר ולא יקבל אוי לאותה בושה והצער והבזיון בעוה״ב. על כן צריכה האשה להרגיל עצמה במדת הצניעות וייטב לה עי״ז בזה ובבא.", + "והנה מכל זה נוכל להתבונן כמה צריכה האשה להיות זהירה בענין שערותיה או זרועותיה ודדיה שלא יראו החוצה. גם בזוהר פרשת נשא החמיר מאד שלא יתראה שום שער מאשה, וז״ל שם דף קכ״ה: ׳אמר רבי חזקיה, תונבא (הוא ענין שעמום) ליתי על ההוא בר נש, דשבק לאנתתיה דתתחזי משערה דרישה לבר, ודא הוא חד מאינון צניעותא דביתא, ואתתא דאפיקת משערא דרישה לבר לאתתקנא ביה, גרים מסכנותא לביתא, וגרים לבנהא דלא יתחשבון בדרא, וגרים מלה אחרא דשריא בביתא, מאן גרים דא, ההוא שערא דאתחזי מרישה לבר, ומה בביתא האי, כל שכן בשוקא, וכל שכן חציפותא אחרא, ובגין כך אשתך כגפן פוריה בירכתי ביתך... בגין כך בעיא אתתא דאפילו טסירי דביתא (קורות הבית) לא יחמון שערא חד מרישא, כל שכן לבר... פוק חמי כמה פגימו גרים ההוא שערא דאתתא, גרים לעילא, גרים לתתא, גרים לבעלה דאתלטייא, גרים מסכנותא, גרים מלה אחרא בביתא, גרים דיסתלק חשיבותא מבנהא, רחמנא לישזבון מחציפו דלהון. ועל דא בעיא אתתא לאתכסייא בזיוותי דביתא, ואי עבדת כן, מה כתיב (תהלים קכ״ח ג׳) ׳בניך כשתילי זיתים׳, מה זית דא בין בסתווא בין בקייטא לא אתאבידו טרפוי, ותדיר אשתכח ביה חשיבות יתיר על שאר אילנין, כך בנהא יסתלקון בחשיבו על שאר בני עלמא. ולא עוד אלא דבעלה מתברך בכלא, בברכאן דלעילא, בברכאן דלתתא, בעותרא, בבנין, בבני בנין, הדא הוא דכתיב (שם) ׳הנה כי כן יבורך גבר ירא ה״." + ], + [ + "בו יבואר מצות חינוך אב לבנים בכמה ענינים נחוצים הנוגעים לדת התורה", + "והנה לפי האמור דעניין כזה גורם לידי עניות ר״ל ולכמה תקלות גדולות — כמה צריך כל איש ואשה לשמור עצמו בדרך הצניעות וגם לזרז את בנותיו שתהיינה מורגלות מילדותן שלא לילך בדרכי הפריצות ח״ו, כגון מה שבעו״ה נעשה בכמה מקומות להיתר שעושין כתונת בלא בתי־ידים כלל אוי ואבוי כמה עון פלילי יש בזה שמשיאין כמה אנשים לידי הרהור עי״ז, וגם כמה מאות ברכות לבטלה נעשין עי״ז בעת שמברכין נגדה. והלא ידוע שנפסק בגמרא ובשלחן ערוך אורח חיים בסימן ע״ה דטפח מגולה באשה במקום שהדרך להיות מכוסה הוא בכלל ערוה, ואסור לומר שום דבר קדושה נגדה. ואין חילוק בין בתולה לנשואה ולא הותר לבתולה רק לילך בפריעת ראש, אבל לענין שאר דברים המכוסים אין נ״מ כלל. ואפילו במקום שדרך כל הנשים והבתולות לילך ככה אפ״ה אין שום היתר לעשות כמנהג הפרוץ הרע הזה, וכמו שכתבו כל הפוסקים , גם אין שום חילוק בענין מה שאסור לומר שום דבר קדושה נגדה בין איש אחר שאינה קרובה ובין אביה ואחיה הכל דין אחד להם, דהיינו שאפילו האב יזהר לומר דבר קדושה נגד טפח המגולה של בתו כשהיא מבת י״א ואילך .", + "וכשירגיל את בנותיו מנערותן להיות בדרכי הצניעות גם כי תגדל לא תסור מדרך הטוב ההוא, ויזכה לראות ממנה בנים הגונים וחשובים, וכמו שהבאנו למעלה כמה מאמרי חז״ל ע״ז. והנה ענין הצניעות רפה מאד כהיום בעו״ה שבאיזה מקומות הולכין לטייל בחורים ובתולות יחדיו ומי יוכל לשער גודל האיסורים והקלקולים היוצאים מזה, ומי ראה כזאת ומי שמע כאלה בדורות שלפנינו הנהגת פריצות שכזה, כי אפילו אם לא יבא לידי איסור ממש הלא הרהורי עבירה קשין מעבירה, ועובר על מה שאחז״ל על מה דכתיב ׳ונשמרתם מכל דבר רע׳, מכאן אמר רבי פנחס בן יאיר אזהרה שלא יהרהר אדם ביום ויבוא לידי טומאה בלילה, ועון זה הוא חמור מאד ומאד כידוע במאמרי חז״ל.", + "ומלבד כל זה מצוי שהולך חוץ לעיר ובאים לידי יחוד ע״י הטיול, ואיסור יחוד עם העריות לבד הוא ג״כ איסור גדול מאד, ובזמנינו הפנויות הם עריות כי הם בחזקת נדות. ודע עוד דאפילו אם היא עתידה להיות אשתו כגון שהיא אחר כתיבת התנאים אף אם יקל לעצמו לטייל עמה, ואף זה הוא גנאי לאדם ישר (עי׳ ברכות מ״ג:), עכ״פ יזהר מלהתייחד עמה שלא בפני אדם, כי היא שוה לכל הנשים בענין זה, ואין שום היתר בזה מחמת כתיבת התנאים אפילו אם היתה טהורה, וכ״ש שהיא בודאי נדה כ״ז שלא טבלה כדין, ע״כ איסור יחוד במקומו עומד. וכ״ש בחיבוק ונישוק מן התורה שע״ז בא הכתוב ׳לא תקרבו לגלות ערוה׳, כמו שכתב הרמב״ם פכ״א מהלכות איסורי ביאה: ׳המחבק או מנשק אחת מכל העריות עובר בלאו דלא תקרבו לגלות ערוה׳, והמקילין בזה עתידין ליתן את הדין ע״ז בעוה״ב, וגם לא יראו טוב בעוה״ז.", + "וכמה מחוייב כל איש להשית עצות בנפשו ולפקח בענין זה על בניו ובנותיו שלא ילכו בדרך הרע הזה, ולערוך לפניהם תמיד את גודל העוון שיש בזה וגודל הזכות שיהיה להם כשיהיו זהירין מזה, וגם לבקש רחמים תמיד מהש״י עליהם שלא יבאו לידי עבירה ודבר מכוער, ובודאי יעזרהו ה׳ ויקבל תפלתו. וכדאיתא בתנא דבי אליהו, מעשה בכהן אחד שהיה ירא שמים בסתר, וכל מעשיו הטובים שהיה עושה היה עושה בסתר, והיה לו עשרה בנים מאשה אחת, ששה זכרים וארבע נקבות, ובכל יום ויום היה מתפלל ומשתטח ומבקש רחמים ומלחך בלשונו עפר כדי שלא יבא אחד מהן לידי עבירה ולידי דבר מכוער. ואמרו לא יצתה אותה שנה ולא שנית ולא שלישית עד שבא עזרא והעלה הקדוש ברוך הוא על ידו את ישראל מבבל ואותו הכהן עמהם, ולא נכנס הכהן ההוא לעולמו עד שראה כהנים גדולים ופרחי כהונה מבניו ומבני בניו עד חמשים שנה ואחר כך נכנס אותו הכהן לבית עולמו, עליו הכתוב אומר (תהלים לז) ׳בטח בה׳ ועשה טוב וגו׳. והתענג על ה׳ ויתן לך משאלות לבך וגו׳. וכתיב ׳בטחו בה׳ עדי עד׳ ששני עולמות שלו, שנאמר ׳כי בק׳ה ה׳ צור עולמים׳, ע״ש. והכוונה שמי שמשתטח לה׳ ומשליך כל בטחונו עליו ומבקש רחמים שיהיו בניו הולכים בדרך התורה והיראה הקב״ה עוזרו שיהיה לו מהם גם כבוד וגדולה בעוה״ז מלבד שכרו הגדול הצפון לו לעוה״ב:" + ] + ], + "Epilogue": [ + "ודע עוד דמה שנתפרץ באיזה מקומות כהיום שהבחורים מרקדים עם הבתולות על החתונות — עוון פלילי הוא ועוברים בזה על כמה וכמה איסורים. וכבר אמרו חז״ל ׳המסתכל באשה אפילו באצבע קטנה של אשה כיון שמסתכל בה כדי ליהנות אפילו יש בידו תורה ומעשים טובים לא ינקה מדינה של גיהנום׳. וזהו אפילו בהסתכלות בעלמא, וכ״ש בזה שהוא מרקד עמה ועובר על זה במה דכתיב ׳ולא תתורו אחרי לבבכם ואחרי עיניכם׳, וגם על מה דכתיב ׳ונשמרת מכל דבר רע׳, ואחז״ל שהוא אזהרה שלא יהרהר אדם ביום ויבוא לידי טומאה בלילה, הרי דאפילו הרהור בעלמא שהוא שלא כהוגן אסרה התורה כדי שלא לבוא לידי טומאה, וכ״ש בזה שהוא עושה מעשה בפרהסיא להביא עצמו לידי הרהור ולידי הסתכלות וגם בודאי לידי טומאה בלילה ג״כ לבסוף, ועל כולם מצוי שעובר ע״י הריקוד גם על הלאו ד׳לא תקרבו לגלות ערוה׳, וכפי מה שידוע שכתבו הפוסקים דהבתולות דידן בכלל נדות הם משיגיעו לזמן וסת ובכלל עריות הם, ולפעמים מחבקין ומנשקין איש את רעהו בעת הריקוד שהיצה״ר בוער בקרבו ועובר בזה על לאו זה וכמו שכתבנו בפ״ח בשם הרמב״ם, ועון פלילי הוא מאד. והוא מאביזרייהו דעריות שצריך ליהרג ולא לעבור ע״ז אפילו אם היו כופין אותו ע״ז, ואוי ואבוי יהיה להעושים כן בשאט־נפש. ואפילו אם היא עתידה להיות אשתו כגון שהוא אחר כתיבת התנאים ג״כ אסור בכל הדברים הנ״ל, ואין שום היתר בזה מחמת שנתקשר עמה בתנאים.", + "גם יכול לבוא מענין הרע הזה של התקרבות אהדדי לכמה איסורים גדולים של עון כרת ר׳חילוני, וכבר אחז״ל בנזיר ׳סחור סחור לכרמא לא תקרב׳.", + "ואיתא בספר חסידים סימן קס״ח וז״ל: אל תערב בנים ובנות פן יחטאו, וכדכתיב ׳אז תשמח בתולה במחול׳, והיינו לבדה אבל ׳בחורים וזקנים יחדו׳, וכן בסוף ספר תהלים ׳בחורים וגם בתולות׳, ולא אמר ׳בחורים עם בתולות׳ כמו שאמר ׳זקנים עם נערים׳. ומעשה באדם שהיה רוכב יחידי בלילה, והלבנה זורחת באותו לילה, והיה רוכב במדבר, והיה רואה חַיִל גדול ועגלות גדולות, ועל העגלות יושבים בני אדם והמושכים העגלות בני אדם, ותמה מה היו עושים, כשנתקרב אצלם הכיר מקצתם שכבר מתו, אמר להם מה זה שאתם מושכים כל הלילה העגלות ומקצתכם על העגלות, אמרו לו בשביל עוונינו שכשהיינו חיים באותו עולם היינו משחקים עם נשים ובתולות, ועתה אנו מושכים העגלה עד שכל כך אנו עייפים ויגעים שלא נוכל לנהוג יותר, ואז יורדים אותם שעל העגלה ואנו עולים ונחים ונוהגים אותנו עד שיגעים ועייפים ואח״כ הם עולים ונחים. וזהו שנאמר ׳הנני מעיק תחתיכם כאשר תעיק העגלה׳, וכתיב ׳הוי מושכי העוון בחבלי השוא וכעבות העגלה חטאה׳, . והישרים מכים את המוליכים כמנהיג את הבהמה והעגלה, שנאמר ׳נמשל כבהמות נדמו׳, וכתיב בתריה ׳וַיִרְדּוּ בם ישרים לבקר׳. , ומי שעושה מעשה בהמה בחייו יש לו לעבוד באותו עולם כבהמה, עכ״ל ספר חסידים. וע״כ צריך האדם ליזהר בזה מאד מאד:", + "מכתב גלוי מהחפץ חיים זצ״ל בדבר גודל החיוב לתקן את הפרצה בצניעות מלבושי נשים", + "בעזה״י, ר״ח תמוז, תרפ״ד, ראדין.
אל כבוד הרבנים והאדמורי״ם די בכל אתר ואתר.
אולי יש בידם לתקן דבר מה, יהיה שכרם רב מד׳.", + "הנה יש לי צער גדול מפני עצם הענין וגם מתמיהת רבים, אף שכולם מאמינים שכל מה שמתהווה למטה בין לטוב בין למוטב, הכל הוא מאת הקב״ה, מ״מ כל אחד עומד ומשתומם ופלא הוא בעיניו מפני מה נשתנו העתים כ״כ לרעה, הלא מלבד זה שכל ישראל בכל מקום פזוריהם בין העמים כולם נעשו משועבדים, והיוקר הולך וגדול מיום ליום, והמסים והארגוניות ג״כ מתגדלים מאד, על כולם עוד הגזירות שנסבבו על התורה ומצותיה נורא מאד, שהתינוקות של בית רבן בטלים במאות עיירות, גם מצב הפרנסה בכל מקום הוא רע מאד. כלל הדבר עם ישראל הולכים ומתאוננים כל אחד ואחד על רוע מצבו.", + "והנה בשנים שלפנינו אף שהיו ג״כ מצויות צרות וגזירות, מ״מ מי שהיה בכלל תמימי לב היה יכול להתנחם בנפשו ולומר, הגם שבענינים החיצונים אינו מתנהג כרצונו, אבל בעניני הנפש הוא בוטח שאינו מרוחק מהקב״ה, ובודאי יעמוד הקב״ה לבסוף לימינו, וכמ״ש כי יעמוד לימין אביון להושיע משופטי נפשו, אבל כהיום בעוה״ר מר לנו מאד מכל צד, כי כשהוא מביט בעצמו בעניני עוה״ז אין לך יום שאין קללתו מרובה מחבירו, וכשהוא מתבונן לאחריתו בעניני תורה ומצות ג״כ אין לו שום הצלחה, והגם שכל אחד מישראל מבקש מהקב״ה שישמע לבקשותיו וייטיב לו כרצונו אין שומע לו, הלא דבר הוא.", + "ואמרתי שעיקר סיבת הדבר שאנו מרחיקים בעצמנו את הקב״ה מאתנו. הוא צוה לנו ׳והתקדשתם והייתם קדושים׳, ואחז״ל כל המקדש עצמו מלמטה מקדשין אותו מלמעלה, מעט מקדשין אותו הרבה, בעוה״ז מקדשין אותו לעוה״ב. וכתוב אחר אומר ׳כי ד׳ אלקיך מתהלך בקרב מחניך להצילך וגו׳ (והמאמר ׳להצילך׳ כולל הרבה ענינים להצילך מן החרב ומן הרעב ומן השבי ומן הביזה) ׳והיה מחניך קדוש ולא יראה בך ערות דבר ושב מאחריך׳. הרי ביאר לנו הכתוב מפורש, שכאשר נהיה קדושים הוא מתהלך בינינו להצילנו מכל רע, אבל אם יראה בנו ערות דבר הוא שב מאחרינו, וממילא יחולו עלינו כל הסיבות ח״ו.", + "והנה אחז״ל (ברכות כ״ד) טפח באשה במקום שהדרך להיות מכוסה הוא בכלל ערוה. וכהיום בעוה״ר נתפרץ הדבר מאד מאד, והיצה״ר מפתה לנשים לילך פרועי ראש בלי שום כיסוי, וגם לילך בזרועות מגולות וחלוקותיהן עשויות בלא בתי זרועות, ועוד חלק גדול מלבושיהן כנגד הלב וכה״ג הכל מגולה כדי שבכל מקום שיביט שם האיש יהיה נגד הערוה. וממילא כל הברכות שמברך האיש בביתו או כשהוא מתפלל בביתו נגד אשתו או בתו הגדולה הם כנגד ערוה. וידוע שבכל ברכה יש בה שם הקודש, וא״כ כשם שהמברך כהוגן ממשיך על עצמו ברכה, כמ״ש בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך, כן הדבר להיפך ח״ו, אם מברך נגד הערוה ממשיך ח״ו עניות על עצמו, כדאיתא בנדרים (ז:) בכל מקום שהזכרת השם (שלא כהוגן) מצויה שם עניות מצויה (ועיי״ש בר״ן ורא״ש).", + "והנה ידוע דסוף האדם אף אם יחיה אלף שנים הוא מוכרח להשיב נשמתו אל האלקים ולתת דין וחשבון על מעשיו ועל דבוריו, ואזי ימצאו אלפי אלפים ברכות ושמות הקדושים שלא היה עליהם קדושה ולא עלו למעלה כלל, ועל הכל יתבעו ממנו בשעת הדין. וגדולה מזה מצינו בחז״ל על הפסוק ׳ומגיד לאדם מה שיחו׳, אפי׳ שיחה קלה מגידין לו לאדם בשעת הדין. כלל הדבר ה״מאדע״ הגרועה הזו מביאה לאדם לידי הרהורים רעים, ולפעמים גם לז״ל ח״ו (ומסכן בזה בניו הקטנים, כמש״כ הג׳ יעב״ץ בסידורו), וכמעט ע״י ה״מאדע״ הגרועה הזו מבטלים בידים מאמרו של הקב״ה, שאמר ״והיה מחניך קדוש ולא יראה בך ערות דבר״.", + "והנה ידוע לכל, כשפרצה תבערה בכרם המלך והלהב גדול מאד, הכרוז יוצא מגדולי המלך לאנשי העיר: התחזקו, התחזקו כולכם לכבות האש באיזו עצה שתוכלו, כי כרם המלך בוער באש, ואם תתעצלו בדבר תדעו כי בנפשכם הוא ח״ו, ומורדים תקראו, כי אינכם חוששים לכבודו. ואם תתחזקו כראוי ותכבו האש יקבל כל אחד שכרו ורוב כבוד לפי ערך התחזקותו. כן הדבר בעניננו, כי הנה ידוע שכל ישראל נקראים כרם ד׳, כמ״ש כי כרם ד׳ צבקות בית ישראל (ישעיהו ה׳), ובעוה״ר תבערה גדולה נפלה בכרמו בכמה מקומות ע״י ה״מאדע״ הגרועה הזו, כי מתגבר כח הטומאה מאד עי״ז, כמאמרם ז״ל על הפסוק ״ונשמרת מכל דבר רע״, אזהרה שלא יהרהר אדם ביום ויבא לידי טומאה בלילה, וממילא נפסקה ההשפעה והברכה מכל או״א בעסקיו, ונסבבו עי״ז כל הצרות הרעות כמ״ש בסה״ק .", + "ע״כ החוב מוטל על כל איש ואיש לכבות את האש הנורא הזה ולתקן בביתו שיהיה הכל עשוי כדין, ולא יתנהגו בפריצות ח״ו, ויזכה עבור זה לצאת ממנו בנים ישרים וקדושי עליון. וביותר החוב על הרבנים ועל כל החרדים לדבר די שבכל עיר ועיר לדרוש ברבים מגודל הענין הזה הנוגע לקיומנו ולהצלחתנו בגוף ובנפש בזה ובבא, ויתקיים בזה מאמר הכתוב ״והיה מחניך קדוש״.", + "דברי הכותב לכבוד ד׳ ותורתו
ומיצר בצרת עמו ישראל,
המצפה לגאולה בב״א
ישראל מאיר ב״ר אריה זאב הכהן", + "הערה: והנה אף שאנו צועקים ׳אל תשליכנו מלפניך ורוח קדשך אל תקח ממנו׳, השטן מתחכם ליטול מישראל כח קדושתם. ומה עשה, היגרה יצרא דתאוה בנפשם שילכו בפריצות כדי שבכל מקום שיביט שם האדם יהי׳ כנגד ערוה, וזה הי׳ עצת בלעם הרשע שהסית את בנות מואב לילך פרוצות כדי להחטיא את ישראל, וכמו שאחז״ל (בכורות דף ח׳) על הפסוק ״ותקראנה לעם לזבחי אלהיהן״ ערומות פגעו בהן, והכתוב צווח ואומר ״והי׳ מחניך קדוש, ולא יראה בך ערות דבר״. הרי שתלה הכתוב קדושתנו בזה הענין, ומה שהיה צריך היצה״ר מלפנים לעמול כמה שנים התחכם היום ועושה זאת בזמן קצר. והנה אף שאין אנו במדרגה גדולה שתהיינה מחשבותינו זכות וטהורות, עכ״פ יהי׳ האדם זהיר מאד שלא להביא את עצמו לכתחילה לידי הרהורים, וכבר אחז״ל כל המביא עצמו לידי הרהורים אין מכניסין אותו במחיצתו של הקב״ה – עי״כ מחויב כל איש לתקן בביתו שלא ילכו ב״ב בזרועות מגולות, וכן כל לבושיהן יהיו עשויות כדין, כדי שלא יביא עצמו לידי הרהור. ואף אם ילעגו עליו אל יחוש לזה. וכבר אחז״ל מוטב לו לאדם להקרא שוטה כל ימיו, ואל יהיה רשע שעה אחת לפני המקום ובזכות זה יתן ד׳ לו להיות בניו ת״ח." + ] + }, + "schema": { + "heTitle": "גדר עולם", + "enTitle": "Geder Olam", + "key": "Geder Olam", + "nodes": [ + { + "heTitle": "שער", + "enTitle": "Title Page" + }, + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "", + "enTitle": "" + }, + { + "heTitle": "חתימת הספר", + "enTitle": "Epilogue" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Geder Olam/Hebrew/merged.json b/json/Halakhah/Acharonim/Geder Olam/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..d78368de82f284386ff8caed5f14371488919af0 --- /dev/null +++ b/json/Halakhah/Acharonim/Geder Olam/Hebrew/merged.json @@ -0,0 +1,142 @@ +{ + "title": "Geder Olam", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Geder_Olam", + "text": { + "Title Page": [ + "ספר ׳גדר עולם׳ על חובת הצניעות בכללות ובפרט בענין כיסוי הראש באשה הנשואה מאת מרן רבינו החפץ חיים זצ״ל", + "בו יבואר ענין הגדר שגדרה התורה לבנות ישראל הנשואות להיות שערותיהן מכוסות, ונהגו איזה נשים כהיום קלוּת ראש בענין הזה בפרט, ובפרצת גדר הצניעות בכלל, וכל זה גורם לכמה תקלות גדולות, והכל הוא מצד מיעוט הידיעה שבני עמינו אינם יודעים שזה עוון גדול, על כן באנו כהיום להראות לפני הכל את גודל העוון והעונש שיש עבור זה, וגודל השכר שיש להנזהרים בזה אולי עי״ז יתוקן קצת פרצת הגדר, ונזכה לגדור פרצת ירושלים במהרה בימינו אמן." + ], + "Introduction": [ + "הנה כאשר נתבונן בדברי חז״ל נמצא שמידת הצניעות היא מידה גדולה מאד וזוכה עבור זה להוליד בנים ת״ח, כדאמרינן בגמרא (יומא דף מ״ז) תנו רבנן שבעה בנים היו לה וכולן שמשו בכהונה גדולה, אמרו לה חכמים מה עשית שזכית לכך אמרה להן מימי לא ראו קורות ביתי קלעי שערי, ולהיפך מדת החציפות גורמת להוליד בנים עזי פנים ח״ו. ובעו״ה נתפרץ כהיום מדת הצניעות מאד וביותר בענין גילוי שער ראש האשה הנשואה שנעשה כהפקר לאיזה נשים שהולכות בפרהסיא לעיני הכל בשערותיהן המגולות, וגם על גילוי זרועותיהן אינן מקפידות, ומזה יוצאים עוד כמה קלקולים גדולים לכמה מאות ואלפים ברכות ושארי דברי קדושה שנאמרות בבתי ישראל בכל יום, ואי אפשר ליזהר שלא יהא נגד האשה, וכבר אחז״ל (ברכות כ״ד) דטפח באשה במקום שצריך להיות מכוסה הוא בכלל ערוה, וכן שער באשה ערוה ואסור לאמר שום דברי קדושה נגדה.", + "והנה ידוע שכל הברכות או שארי דברי־תורה בזמן שהם נאמרים כהוגן הם מביאים ברכה וקדושה לישראל, כמו שכתוב ׳בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך׳ וגם הם שמירה לישראל מכל צרה ופגע, כמו שכתוב ׳כי ה׳ אלהיך מתהלך בקרב מחנך להצילך גו׳ והיה מחניך קדוש וגו׳, אבל בזמן שהם נאמרות נגד ערוה ח״ו כבר כתיב ׳ולא יראה בך ערות דבר ושב מאחריך׳. נמצא כל עניינים כאלו גורמים לישראל להיות נתונים בהסתר פנים ח״ו, וגם איתא בזוה״ק פרשת נשא שדבר זה גורם לשרות סטרא אחרא בביתא וגורם מסכינותא לביתא. על כן נדב לבי בעז״ה לאסוף את כל מאמרי חז״ל השייכים לענין זה, ולהראות לפני הכל את גודל העוון והעונש שיש בזה, וגודל המעלה להאשה הצנועה בדרכיה, שעי״ז היא זוכה לבנים יראי השם וחשובים שבדור, אולי על ידי זה יראו ויקחו מוסר ויתוקן קצת הפרצה הגדולה הזאת, ובזכות זה נזכה לראות בבנין ירושלים גדריה ועניניה בב״א.", + "הנה מבואר בדברי חכמינו ז״ל גודל האיסור של האשה שיוצאה בשוק וראשה פרוע עד שאמרו ע״ז שהוא איסור מדאורייתא, ואפילו היתה מכוסה שערותיה במקצת אבל לא כדין (כגון שיש קלתה על ראשה וכדלקמן) ג״כ יש איסור ויכול לגרשה עבור זה בלי כתובה. ובעו״ה נעשה הדבר הזה כהפקר בעיני הרבה נשים ואנשים, וגם על גילוי זרועותיהן אינן מקפידות, לכן אמרתי להעתיק לפני כל מהגמרא ומהפוסקים את גודל האיסור שיש בזה, וגם כמה קלקולים אחרים שיוצאים ממילא עי״ז, אולי יראו ויקחו מוסר." + ], + "": [ + [ + "יבואר בו גודל האיסור מדינא לאשה לילך בפריעת ראש לשוק", + "ראשון לכל דבר זה הוא משנה מפורשת (כתובות דף ע״ב): ואלו יוצאות שלא בכתובה העוברת על דת משה ויהודית, וקחשיב שם במשנה דברים שעוברת בזה על דת משה (היינו מה שהוא מן התורה) כגון שמאכילתו איזה איסור או שהיא משמשתו כשהיא נדה וכה״ג, ואיזה עוברת על דת יהודית (היינו מה שהנהיגו מעולם האומה הישראלית וקבלו על עצמן ליזהר בזה משום צניעות ודבר זה וכיוצא בזה הוא בכלל מה שאמר הכתוב ׳אל תטוש תורת אמך׳) ׳יוצאה בשוק וראשה פרוע׳, ומסיק שם בגמרא דאיירי המשנה אפילו במלבשת קלתה על ראשה (הוא כלי שלובשין במדינת בבל על ראשן ויש בהן חלל מלמעלה ונותנין שם הנשים הכלי טויה שלהן) אפי״ה אסור כיון דאינה לובשת מלמעלה רדיד כדרך הנשים, דאם היו שערותיה מגולות ממש עוברות בזה על דת משה, דהא יש בזה איסור מדאורייתא, מדכתיב באשה סוטה ׳ופרע את ראש האשה׳, ותנא דבי ר׳ ישמעאל מכאן אזהרה לבנות ישראל שלא תצאנה בפריעת ראש.", + "דהיינו מדכתב קרא שהיה הכהן מסיר המטפחת מעל שערות ראשה כדי לנוולה לעיני הכל מכלל דשארי בנות ישראל נזהרות לילך באופן זה, והעתיק דבר זה הרב אלפס והרא״ש בהלכותיו, וכן כתב הרמב״ם (בפכ״ד מהלכות אישות) וז״ל: מי שזנתה תחת בעלה אין לה כתובה לא עיקר ולא תוספת.", + "ולא המזנה בלבד אלא אף העוברת על דת משה או על דת יהודית, ואלו הן הדברים שאם עשתה אחת מהן עברה על דת משה, יוצאה בשוק ושער ראשה גלוי או שנודרת או שנשבעת ואינה מקיימת או ששימשה מטתה והיא נדה או שאינה קוצה לה חלתה או שהאכילה את בעלה דברים אסורים, עי״ש עוד, ואלו הן הדברים שאם עשתה אחת מהן עברה על דת־יהודית, יוצאה לשוק או למבוי מפולש וראשה פרוע ואין לה רדיד כדרך הנשים אע״פ ששערה מכוסה במטפחת או שהיתה משחקת עם בחורים, ועיי״ש עוד דברים (כ״ז לקטתי בקצרה מלשונו ממש) וכן כתב בטור אבן העזר סימן קט״ו, וכן בשו״ע אבן העזר סימן קט״ו ס״ד העתיק לשון הרמב״ם הנ״ל להלכה, וכן כל הפוסקים ראשונים ואחרונים כולם העתיקו דבר זה לדינא דאם האשה יוצאת לשוק ושערותיה מגולין היא עוברת בזה על איסור דאורייתא:" + ], + [ + "בו יבואר דין דשער באשה ערוה ואסור לומר שום דבר קדושה נגדה", + "דע עוד דמלבד איסור פרוע ראש יש עוד ענין אחר שמחמת זה צריכה להיות שערה מכוסה אפילו בביתה באיזה כיסוי או בפאה נכרית (הוא מה שקורין פארוק) דאל״ה אסור אפילו לבעלה לומר שום דבר קדושה נגדה, דהשער הוא בכלל ערוה כמו שאמרו חז״ל (בברכות כ״ד) ׳שער באשה ערוה׳ שנאמר וכו׳ עי״ש, וכן פסק האלפס והרמב״ם והרא״ש והטור והשו״ע וכל הפוסקים ראשונים ואחרונים.", + "וזה לשון השו״ע אורח חיים בסימן ע״ה ס״ב: ׳שער של אשה שדרכה לכסותו אסור לקרות כנגדו אפילו אשתו׳, ואפילו אם נתגלה רק קצת מהן , ואפילו אם דרך אשה זו וחברותיה באותו מקום לילך בגילוי שערה בשוק כדרך הפרוצות אסור לקרות כנגדה, וכמו אם היו זרועותיה ושוקה מגולין דאסור בכל גוונא לקרות כנגדן וכמו שכתב בספר תפארת שמואל ואליהו רבא וחיי־אדם." + ], + [ + "בו יבואר כמה וכמה איסורין היא מכנסת לעצמה על ידי מנהגה הרע הזה. וכמה תצטרך לבסוף לסבול עונשים עבור זה", + "הנה ידוע הוא מה שהובא בדברי חכמינו ז״ל החילוק הגדול שיש בין העושה איזה איסור פעם אחת מפני שנתגבר עליו היצר ובין מי שהופקר אצלו האיסור לגמרי ורבינו יונה בשערי תשובה (שער א׳ אות ו׳) האריך בזה הרבה וכתב שזה האיש שהופקר אצלו איזה עון לגמרי — עם פושעים נמנה, וגדול עונו מנשוא, והוא נקרא בפי חכמינו ז״ל בשביל זה בשם מומר לדבר אחד עבור זה שפורק מעל עצמו עול מצוה אחת ממצות ה׳, וע״ז וכיוצא בזה נאמר ׳ארור אשר לא יקים את דברי התורה הזאת לעשות אותם׳, שפירושו אשר לא יקבל על עצמו לקיים את כל דברי התורה מראש ועד סוף. כי אם אמור יאמר העבד לרבו כל אשר תאמר אלי אעשה זולת בדבר אחד כבר שבר עול אדוניו מעליו והישר בעיניו יעשה.", + "והנה מכל זה ממילא נבין את גודל העוון של האשה שמרגלת עצמה בזה החטא לילך בשוק לעיני הבריות בשערותיה המגולות, כי הלא מחלטת עצמה לעבירה הזו ואמרו חז״ל (במדרש שוחר טוב) כל המחליט עצמו לעבירה אין לו מחילה עולמית, וידוע הוא מה שאמר הכתוב ׳הוי מושכי העוון בחבלי השוא וכעבות העגלה חטאה׳, דהיינו בעת שהאדם מתחיל לעשות העוון נדמה לו בעיניו שהוא איסור קטן מאד ומתיר לעצמו לעשות דבר זה, אבל כשהוא כופלו וחוזר וכופלו נעשה לבסוף עב כעבות העגלה, כי אפילו חוט משי כשכופלו הרבה מאד יכול לעשות חבל עב וכ״ש כשיכפול חבל עב באופן זה כמה הוא חזק וכמה הוא עצום.", + "כן הוא בענייננו, כי אפילו אם היה האיסור קטן היה נחשב לעון גדול ע״י כפילתו כמה פעמים, וכ״ש בזה שהאיסור מצד עצמו הוא ג״כ גדול כמה נכפלה רעתה ע״י כפילתה שכופלה את העוון לאלפים בימי חייה. גם ידוע הוא מה שאמרו חכמינו ז״ל שמכל עבירה שהאדם עושה בעוה״ז נברא מלאך חבלה אחד הממונה אח״כ ליטול נקמתו ממנו עבור זה החטא, והממונים האלו הם כולם המלווים לו לאדם בעת פטירתו כשהוא הולך לבית עולמו.", + "א״כ כמה צריכה האשה שמורגלת בזה החטא להתאונן תמיד על הענין הנורא הזה בזכרה שמכל הליכה והליכה שיצאה לשוק לעיני הבריות בשערותיה המגולות תחת אשר חשבה להתייפות עצמה בזה נברא לה מלאך המשחית ליטול נקמתו ממנה, א״כ כמה אלפים מלאכי חבלה מזמינים את עצמם וממתינים על עת פטירתה ללוותה וליטול נקמתם ממנה, ושם תצעק ותנהם ׳אוי ואבוי׳ על מעשיה הרעים, ואין מי יועיל לה וכמו שאמר הכתוב (במשלי ה׳) ׳ונהמת באחריתך בכלות בשרך ושארך׳. והיא בעצמה תתוודה לבסוף על כל העונות שעשתה בעוה״ז, כמו שאמרו חז״ל על הפסוק ׳עוברי בעמק הבכא מעין ישיתוהו גם ברכות יעטה מורה׳ — מלמד שהרשע מתוודה כשם שהמצורע מתוודה ואומר: ׳אני פלוני בן פלוני עברתי עבירה פלונית במקום פלוני ביום פלוני בפני פלוני במעמד פלוני ופלוני׳, וגם מצדיקים עליהם אז את דינם ואומרים לפניו ׳ריבונו של עולם, יפה דנת. יפה זיכית, יפה חייבת. יפה תיקנת גיהנום לרשעים וג״ע לצדיקים. וכן אמרה הגמרא במסכת סוטה (דף ח׳ ע״ב) ׳במידה שאדם מודד בה מודדין לו, אבשלום חטא בשערו ונתלה בשערו וכו׳ עי״ש. ולפי זה בעניננו שהחטא הוא מצד שערותיה המגולות לעיני הכל, בוודאי כל אחד ואחד מהמשחיתים שנבראו מהשערות יענישה אח״כ בשערותיה גופא בגיהנום, על כן יתבונן האדם בכל זה בעודו בחייו וילך בדרכי השי״ת וינצל מכל צרה:" + ], + [ + "בו יבואר פיתוי היצר שיש בענין זה", + "ואל יטעה אותה היצר שתנצל מן הדין מפני שהיתה צריכה להתקשט עצמה לעיני בעלה שלא תתגנה עליו, כי באמת זוהי טעות, דזה שייך רק בביתה לבד ולא בשוק, ועוד דגם בביתה היה לה עצה לילך באיזה כיסוי נאה או בפאה נכרית (פארוק) על ראשה ולא לגלות שערותיה.", + "והנה כאשר נתבונן נמצא ששתי סיבות גורמות לזה העוון לבוא, אחד מפני העצלות שמתעצלת לטרוח בכל יום ללבוש איזה כיסוי על שערה, ועוד מפני פיתוי היצר שמסיתה ליפות את עצמה לפני בני אדם ולהתקשט בשערותיה, ועל שתיהן היא עתידה ליתן דין וחשבון.", + "ובאמת כמה צריך האדם לירא ולפחד כשיתבונן בעניניו שלבסוף כשיעלה למעלה לפני כסא כבודו יתברך ליתן דין וחשבון ויראה את הדר כבוד אלקינו איך שיש לו כמה אלפים רבבות כתות של מלאכי השרת שעומדים תמיד לפני כבודו יתברך, וכמאמר הכתוב ׳אלף אלפים ישמשונה ורבוא רבוון קדמוהי יקומון׳, וכולם זעים וחלים מפניו ועושים באימה רצון קונם, כשיראה האדם את כל זה איך לא יבוש אז מעצמו אשר בשביל איזה עצלות או בשביל איזה הנאה קלה בעוה״ז ליפות את עצמו לפני בני אדם ולהתקשט לפניהם אשר המה ג״כ גושי עפר כמותו עבר כמה פעמים על רצונו של המלך ה׳ יתברך אשר הוא אלקי כל הצבאות האלו, ובפרט כשישאלוהו ויאמרו לו: ׳טפה סרוחה! איך לא יראה למרוד בבוראך, עמוד בדין והכר מעשיך! ואם אין אתה יכול להשיב מי יכול להשיב עבורך׳ כמה יכוסה אז כלמה פניו.", + "והנה התנא אמר הסתכל בשלשה דברים וכו׳ ולאן אתה הולך למקום עפר וכו׳ ולפני מי אתה עתיד ליתן דין וכו׳, מה שאמר הכל בלשון נוכח ׳אתה הולך, אתה עתיד׳ ולא אמר בלשון נסתר ׳יסתכל האדם בשלשה דברים, מאין בא, ולאן ילך, ולפני מי הוא עתיד ליתן דין וכו״, כי באמת אנו רואין בחוש שכל אדם יודע בבירור כשהוא הולך ללוות המת או לבית האבל שהאדם עתיד למות ואעפ״כ אין פועל זה בנפשו פעולה רבה ולפעמים אינו פועל כלל, והכל מטעם שהוא מצייר רק שפלוני מת, אבל התנא הורה לנו שהעיקר שהאדם יצייר בנפשו תמיד את מצבו העתידי שיוולד ממנו שהוא הוא אשר יֵעָשֶׂה לבסוף רמה ותולעה והוא הוא אשר יצטרך ליתן דין וחשבון לפני מלך העולמים אשר לא ישא פנים ולא יקח שחד, ולזה אמר ׳אתה הולך אתה עתיד׳. וכשיתבונן האדם כל זה בעודו בחייו בוודאי שהשם יתברך ייטיב לו בזה ובבא:" + ], + [ + "בו יבואר עוד פיתוי היצר שיש בעניין זה", + "גם אל יפתה אותה היצר לאמר הלא לא יחידה אני בעיר בדבר זה, וכמו שיהיה שם עם שאר בנות ישראל נשי העיר היוצאות פרועות־ראש לשוק כן יהיה עמדי. אמשול לך משל למה הדבר דומה, לאחד שנתפס ונחבש בבית האסורים על איזו עלילה וַיֵמַר לו שם, ויהי לו שם יום לשנה. ויבואו אליו אחיו ובית אביו לנחמו ויספרו לו כי זה מקרוב אירע דבר כזה במדינה אחרת לאדם אחר פלוני אלמוני וגם הוא נחבש באופן קשה כזה ממש, ויען ויאמר להם האם כדבר הזה ניחום הוא אלי, אבל הוא ניחום אלי אילו הייתם מספרים לי שלבסוף ניצול אותו פלוני מזה העונש אפשר שהייתם מפיגים לי דאגותי במקצת עי״ז, או עכ״פ אם הייתם מספרים לי שפלוני אלמוני נתפס ג״כ על עניין זה והיום או מחר יהיה ג״כ נחבש עמי בחדרי אפשר שזה היה ג״כ קצת ניחום אלי כאשר אראה שאינני יחיד בדבר הזה, אבל עתה שהוא נחבש במדינה אחרת מה יוסיף לי שמחה מזה אם מכים וחובשים עוד אדם.", + "וכן נמי ככה בענייננו ממש מה שמחה יגיע לו לאדם אם יש עוד אדם שעובר עבירה וגם הוא נחבש באופן קשה כזה במקום אחר, הלא מקום הגיהנום ידוע הוא שהוא גדול מאד, שכל העולם הוא אחד מכמה אלפים בגיהנום, כמו שאמרו חז״ל בפסחים דף צ״ד ע״א עי׳ שם, ויש בידו לתפוס למאות ולאלפים אנשים אשר כל אחד יהיה רחוק מחבירו כמה מאות פרסאות ולא יראה ולא ישמע מחבירו כלל. וביותר שאש של גיהנום איננו כמו אש שלנו שהוא מאיר אלא שהוא אש של חשך, (דהיינו שאין בו רק כח השורף ולא כח המאיר כלל), וכדאיתא במדרש שהחשך שהיה בתחילת בריאת־העולם נשאר בגיהנום, א״כ אין כל אחד רואה את חבירו ולא שומע ממנו כלל, אלא כל אחד בוכה וצועק ׳אוי ואבוי׳ במקומו.", + "וכמה גדול הוא עונש הגיהנום שאמרו חז״ל שכמה מיני אש יש בגיהנום, יש בה גחלים כהרים, ויש בה גחלים כגבעות, ויש בה גחלים כים המלח, ויש בה כאבנים גדולות, ויש בה נהרות של זפת ושל גפרית מושכין ורותחין, וכשנגזר דין ח״ו על הרשע לירד לגיהנום הוא מוריד דמעות כ״כ עד שנעשה מזה כמו מעיין, וכמו שאמרו חכמינו ז״ל על הפסוק ׳עוברי בעמק הבכא מעיין ישיתוהו׳, כי הגיהנום נקרא עמק הבכא, וראה כי אפילו אדונינו דוד המלך ע״ה כשהיה נזכר מענין גיהנום היה מזדעזע מאד, וכמו שאמר הכתוב ׳סמר מפחדך בשרי וממשפטיך יראתי׳, וידוע דפחד הוא מרמז על הגיהנום, ויבואר הכתוב עפ״י מה שכתב הגר״א ז״ל במשלי דכל זמן שהנפש אינה מטוהרה מעונש הגיהנום סובל גם בשר האדם והוא החומר שלו יסורים בקבר, וזהו כוונת הכתוב ׳סמר מפחדך בשרי׳ — היינו ע״י הפחד והוא הגיהנום גם הבשר מקבל יסורים כמו אם היו תוקעין אותו במסמרים, ׳וממשפטיך יראתי׳ — היינו הנפש מתייראת מן המשפט אשר היא נותנת לפני כסא כבודו יתברך.", + "המקום יזכנו להיות מהשבים אליו באמת, ויהיה הוא עמנו בעזרתנו ולא נירא רע, וכמו שאמר הכתוב ׳גם כי אלך בגיא צלמות לא אירא רע כי אתה עמדי׳:" + ], + [ + "בענין חובת הבעל להוכיח לאשתו בענין זה", + "הנה ידוע דהוכחה היא מצות עשה דאורייתא כמו דכתיב (ויקרא יט, יז) ״הֹוכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ וְלֹא תִשָׂא עָלָיו חֵטְא״, ואמרו חז״ל: כל מי שיש לו למחות באנשי ביתו ואינו מוחה נתפס באנשי ביתו. אם כן לפי זה כמה גדול החיוב על הבעל למחותה בעוון זה ולהעריך לפניה גודל האיסור וכו׳.", + "ואל יחשוב האדם בנפשו לאמר כבר אמרתי לה פעמיים ושלש ואיננה שומעת לי ומה לי לדבר עוד בעניין זה, יתבונן האדם בעצמו האם היה מתנהג כן כשהיה רואה שאשתו מקלקלת כל עסקיו שהוא עושה, בוודאי היה צועק מר עליה לאמר: ׳מה תעשי? לבד שאין את מסייעת לי עוד תקלקלי כל מחייתי, במה נחיה אני וכל אנשי ביתי? האם נמות מפני שטותך?׳ והיה מתחכם בכל מיני עצה להעריך לפניה גודל שטותה, פעם בלשון רכה ופעם בלשון קשה עד שהיתה מתבוננת בעצמה להסיר איוולתה מעליה. כן בענייננו צריך תמיד להוכיחה בעניין זה ולהעריך לפניה גודל הקלקולים היוצאים מזה שיהיה על ידי זה מר באחרית גם לה וגם לו שימצא על ידי זה כמה מאות ואלפים תפילות וברכות שהיו שלא כהוגן עד שעל ידי זה תתרצה לילך בכיסוי על שערה.", + "ואמשול לך משל למה הדבר דומה, לסוחר אחד גדול שהיה דר בעיר מלוכה ומסחרו היה באבנים טובות ומרגליות ואשתו היתה נושאת ונותנת בתוך העסק הזה, והבעל היה דרכו ליסע תמיד למדינות רחוקות לקנותם ולשלחם פה לבית מסחרו. ויהי היום ויבואו שרי מלוכה לבית הסוחר הזה,", + "ויאמרו להאשה: שמענו על בעלך כי הוא סוחר גדול והוא מבין באבנים טובות ומרגליות ועתה הגיע הזמן לכתור את מלכנו בכתר המלוכה ונצרך לנו אבנים טובות ויקרות, האם יש בבית מסחרך?", + "ותען ותאמר: אבנים כאלה שהן יקרות למאד וראויות רק להנתן בכתר של המלך אין לי ורק אכתוב לבעלי שישתדל להשיגם למען כבוד מלכנו.", + "ויענו ויאמרו לה: דעי נא כי תשורה גדולה תשיג על זה מאת המלך אך הזהרי והזהרי שלא יהיו ח״ו אבנים מזוייפות כי בעת הכתרת הכתר מתקבצין כמה וכמה מלכים שהם מבינים גדולים על אבנים כאלה והיה אם ימצא ח״ו שום זיוף בהן יהיה בזיון גדול להמלך ולנו המתעסקים בדבר הזה וגם לך יבולע ח״ו על ידי זה. על כן הזהרי בדבר הזה.", + "ותען ותאמר: אין דרכי ודרך בעלי מעולם לסחור באבנים מזוייפות ובפרט בדבר הנוגע לכתר מלכות, ותיכף כתבה לבעלה מכתב שיזרז עצמו לקנות אבנים יקרות למאד שתהיינה ראויות להינתן בכתר המלך ויראה להשגיח שלא יהיה שום זיוף בהן.", + "והשיב הבעל: אבנים יקרות כאלה יש לי ואני שולחם אלייך, אך ליתנם לכתר המלך הוא עניין נורא מאד. על כן אף שאני דרשתי קצת אצל מבינים ואמרו שאינן מזוייפות, גם את בבואם לידך, היזהרי מהתחלה להתבונן בהם ולהראותם למבינים אם אין בהם זיוף ואח״כ למסרם לשרי המלוכה.", + "ויהי כבוא המכתב עם האבנים היקרות לידה וראתה שכתב בעלה שלפי דעתו אינן מזוייפות, מרוב חמדתה להרווחת הממון ותשוקת הכבוד שתוכל להתפאר לעיני הכל ולהתקשט לפניהם באותות הכבוד שינתן לה עבור זה מאת המלך, לא חששה לציווי בעלה לחקור עוד אחר זה ותיכף גילתה לבית המלך כי נשלחו לה האבנים טובות ויבואו לביתה שרי המלוכה ויטלום וישלמו לה בכסף מלא ובתשורה גדולה לזה.", + "ויהי בהגיע זמן הכתרת המלך ויתקבצו כמה מלכים ויתהלל המלך לפניהם כי נשלחו לו ממדינה רחוקה אבנים יקרות מאד עבור כתרו, ויהי בראותם את האבנים הכירו שהם מזוייפות ועל ידי זה היה המלך לבוז,", + "ותיכף שלחו אחר האשה וירעמו עליה בקול גדול לאמר עונש מוות עלייך כי הלא התרינו בך שתזהרי שלא יהיה שום זיוף בהן כי דבר זה מנע לכתר המלך וביזית בזה כבוד המלך.", + "ותען ותאמר: אין עלי כ״כ האשמה כי הלא אנכי כתבתי לבעלי והזהרתיו שלא יהיה שום זיוף בהן ומה פשעי בזה.", + "ויביאו גם את הבעל להמשפט ויאמרו לו: אתה שלחת את האבנים האלה המזוייפות אשר היו סיבה לבזות את כבוד המלך וכתרו.", + "ויאמר: הן, אבל לא היתה כוונתי ח״ו לבזות את כבוד המלך, רק שהמוכרים רימוני וגם הלא אנכי כתבתי לאשתי שהיא תראה עוד להמבינים הגדולים מהתחלה ולא למסרם תיכף לקבעם בכתר המלוכה.", + "ויצעקו עליו לאמר: בדבר הנוגע לכתר המלך היה לך בעצמך לחקור אחרי זה היטב מהתחלה ולא לסמוך על האשה דדעתה קלה עליה. על כן תחת הכבוד שהייתם מקבלים מאתנו אם הייתם הולכים בעסק זה באמונה, עתה משנה קלון תירשו ויורידום שניהם לבית האסורים, וייסרום שמה ביסורים קשים.", + "ותען האשה בקול בכי ותאמר לבעלה: אתה היית בעוכרי ואתה הוא המכני מכת רצח ולא השוטר הזה כי האם לא ידעת שהאבנים נקנות להיות קבועות בכתר המלך, והיה לך ליזהר יפה שלא יהיה שום זיוף בהן ועל ידי זה היה טוב גם לי, גם לך לעולם על ידי העסק הזה אבל עתה ראה מה עשית במסחרך, הבאת עלי כל ההכאות והיסורין. אבל עתה אוי לי ואוי לנפשי מה יהיה סוף ואחרית על ידי יסורין כאלה.", + "ויען הבעל בקול מר ויאמר: אוי לך ואוי לנפשך שגרמת לך כל הצרות וכי הלא כתבתי לך מתחילה והתריתי בך שלקנות אבנים טובות לכתר מלוכה הוא עניין נורא מאד, על כן תראי לדרוש מתחילה היטב אם אין בהם שום זיוף ואח״כ למסרם למלכות והיה לך לקיים דבריי, אך חמדתך להתעשר על ידי זה בהון רב ולילך במלבושי רקמה ולהתפאר לפני הכל גרם לך שנסתמו עיניי שכלך ונפלת בבור שוחה וגם לי הפלת בהנהגתך. אוי לנו ולנפשנו, מה יהיה בסופנו.", + "כן הדבר אחי כשהאדם מסגל תורה ומעשים טובים בעולם הזה ונעשה מזה תיקונים גדולים למעלה בעולמות העליונים כי על ידי זה נבראו כתרים שמכתירין להשם יתברך בזה . אך כל זה אם נעשה המצוה כהלכה בכל פרטיה שנעשית בקדושה ובמקום קדושה, וכדכתיב, והיה מחניך קדוש ולא יראה בך ערות דבר ושב מאחריך, לאפוקי (להוציא) אם נעשית נגד הערוה כגון שקרא איזה דבר תורה או שברך שום ברכה היה לנגד שער אשה או זרועותיה וכו׳ המגולין, ולא חש לדברי חכמינו ז״ל שאסרו זה. בודאי אין חל שום קדושה על הדיבור ההוא ובמקום האור נעשה חושך ח״ו, ואפילו אם רק איזה תיבות מהברכה היה נגד כל הנ״ל, נחסר אור הקדושה במקום ההוא של הכתר המכונה נגד אלו התיבות וכדכתיב והיה מחניך קדוש ולא יראה בך ערות דבר ושב מאחריך, ותמורתו נכנס חושך, וידוע שהקב״ה מתפאר בעמו ישראל לפני הפמליא של מעלה בעטרות שמעטרין לו תמיד בתורתם ובמצוותם וכדכתיב, ישראל אשר בך אתפאר. והיה אם תמצאנה בהרות של חושך על איזה מהכתרים, בזיון גדול הוא להשם הנכבד והנורא שימצא בכתריו בהרות כאלה, והיה כשתעלינה אח״כ נפש האיש והאשה למעלה לתת דין וחשבון לפני מלך מלכי המלכים הקדוש ברוך הוא, יתרעמו עליה המלאכים בקול גדול לומר משפט נורא של אש הגיהנום עליך כי לבד שלא נתת כבוד למלך מלכי המלכים עבור החיים והמזון והבריאות שנתן לך תמיד, עוד קלקלת את כתר המלך וחשכת את אורו ובזית את כבודו על ידי שערותייך או זרועותייך וכו׳ שהיו מגולות תמיד אף בעת שברך בעלך איזה ברכה או למד שום דברי תורה.", + "ותען ותאמר בקול מר: אין עלי כ״כ האשמה , בעלי היה הסיבה לקלקול הזה של הכתרים הקדושים האלה שברך כל אלו הברכות נגדי. ויביאו גם אותו להמשפט, ויראום את חשכת הכתרים שלמעלה שנסבב על ידי שניהם, ותאחז אותם חיל ורעדה.", + "ויאמרו לו: אתה ברכת את הברכות האלה שהיה סיבה לבזות את כבוד השי״ת וכתרו.", + "ויען ויאמר: הן, אבל אין אני עיקר הסיבה, רק היא באשר ישבה לנגדי בשערותיה ובזרועותיה וכו׳ המגולות בעת שברכתי איזה ברכה וגם הודעתי לה שאין נכון לעשות כן ולא שמעה לדברי.", + "ויענו כולם ויאמרו: אם היית חושש באמת לכבוד השי״ת היה לך לילך למקום אחר או על כל פנים להחזיר פניך מנגדה ולגמור הברכה. על כן על שניכם לישא עונש העוון ותחת הכבוד שהייתן נוחלין אם הייתם עובדים לה׳ כהוגן, עתה משנה קלון תירשו. ויתפשום מלאכים אכזרים ויורידום לגיהנום לייסרם ביסורים קשים .", + "ותען האשה בקול בכי ותאמר לבעלה: אתה הוא המכני באכזריות ולא השוטר הזה. האם לא ידעת מאז בעודך בעולם הזה שלמטה שמברכותיך ומתורתך נברא כתר המלך העליון, והיה לך ליזהר יפה שלא יהיה בהן שום קלקול והיה לך להודיעני את גודל העונש שיש עבור זה ולהזהיר אותי תמיד באזהרה גדולה, ועל ידי זה היה טוב גם לך, גם לך, אבל עתה ראה מה גרמת לי בהנהגתך, הבאת עלי את כל ההכאות והיסורין הקשים האלו. אוי לי מה יהיה סופי.", + "ויען הבעל ויאמר להאשה: אוי לך ואוי לנפשך שגרמת לך כל הצרות האלה וגם לי ואת חושבת שהאמת והצדק אתך, האם לא אמרתי לך כמה פעמים שזה אסור מדינא, והיה לך בעצמך ליזהר בכל האופנים שלא לילך בשערות מגולות ובזרועות המגולות אך חמדתך להתקשט לפני הכל ולילך בדרכי חברותייך הפרוצות, גרמה לך שנפלת בבור שוחה וגם לי הִפַּלְתְּ בהנהגתך.", + "על כן החכם עיניו בראשו בעודו בחיים שיוכיח תמיד בעניין זה ויודיענה את גודל הקלקול ושהיא בעצמה תצעק לבסוף אוי ואבוי על העניין הזה ובוודאי יועילו דבריו במקצת וינצל מיום הדין העתיד״. עכ״ל." + ], + [ + "בו יבואר גודל מדת הצניעות ושכרה עבור זה בעוה״ז ובעוה״ב, ולהיפך ח״ו בהולכת בדרכי פריצות", + "גם צריכה האשה להתבונן תמיד, לפי מה שידוע דכשהאשה הולכת בדרכי הצניעות אז היא זוכה להוליד בנים צדיקים, בנים ת״ח, המאירים לעולם בתורתם ובצדקתם. וכדאיתא בתלמוד ירושלמי (סומ״ס הוריות) ׳כל כבודה בת מלך פנימה ממשבצות זהב לבושה׳, אשה צנועה ראויה לצאת ממנה כהנים גדולים המלובשים משבצות זהב, ואמרו במגילה דף י״ג ׳בשכר צניעות שהיתה בה ברחל זכתה שיצא ממנה שאול ובשכר צניעות שהיתה בשאול זכה ויצאה ממנו אסתר׳ עי״ש, ועי״ז ייטב לה בעוה״ז, וגם באחריתה תזכה לישב בעולם העליון בהיכל ה׳ ברוב הוד והדר. וכדאיתא בזוהר הקדוש פרשת בחקתי על הפסוק ׳כבד את אביך ואת אמך׳ דקאי אף לאחר מיתה, דאי ההוא ברא אזיל באורח מישור ותיקן עובדוי ודאי אוקיר לאבוי, אוקיר ליה בהאי עלמא גבי בני נשא, ואוקיר ליה בההוא עלמא גבי קב״ה, וקב״ה חייס עליה ואותיב ליה בכורסיא דיקריה. ברם זכאין אינון צדיקייא דזכאן לבנין קדישין, לגזעין קדישין, עלייהו איתקרי ׳כל רואיהם יכירום כי הם זרע ברך ה״, עכ״ל.", + "ולהיפך ח״ו אם היא הולכת בדרכי פריצות אז תלד בנים אשר לא טובים, ויהיה לה ע״י זה לבסוף קלון וכלמה בעוה״ז וכמו דכתיב ׳ובן כסיל תוגת אמו׳, וגם בעוה״ב הוא בזיון גדול לאביו ואמו כשיוצא מהם בן מכעיס להקב״ה. וכמו שכתב הגר״א באגרתו ׳עלים לתרופה׳ שאף אם ידריך תמיד בנו במוסר ולא יקבל אוי לאותה בושה והצער והבזיון בעוה״ב. על כן צריכה האשה להרגיל עצמה במדת הצניעות וייטב לה עי״ז בזה ובבא.", + "והנה מכל זה נוכל להתבונן כמה צריכה האשה להיות זהירה בענין שערותיה או זרועותיה ודדיה שלא יראו החוצה. גם בזוהר פרשת נשא החמיר מאד שלא יתראה שום שער מאשה, וז״ל שם דף קכ״ה: ׳אמר רבי חזקיה, תונבא (הוא ענין שעמום) ליתי על ההוא בר נש, דשבק לאנתתיה דתתחזי משערה דרישה לבר, ודא הוא חד מאינון צניעותא דביתא, ואתתא דאפיקת משערא דרישה לבר לאתתקנא ביה, גרים מסכנותא לביתא, וגרים לבנהא דלא יתחשבון בדרא, וגרים מלה אחרא דשריא בביתא, מאן גרים דא, ההוא שערא דאתחזי מרישה לבר, ומה בביתא האי, כל שכן בשוקא, וכל שכן חציפותא אחרא, ובגין כך אשתך כגפן פוריה בירכתי ביתך... בגין כך בעיא אתתא דאפילו טסירי דביתא (קורות הבית) לא יחמון שערא חד מרישא, כל שכן לבר... פוק חמי כמה פגימו גרים ההוא שערא דאתתא, גרים לעילא, גרים לתתא, גרים לבעלה דאתלטייא, גרים מסכנותא, גרים מלה אחרא בביתא, גרים דיסתלק חשיבותא מבנהא, רחמנא לישזבון מחציפו דלהון. ועל דא בעיא אתתא לאתכסייא בזיוותי דביתא, ואי עבדת כן, מה כתיב (תהלים קכ״ח ג׳) ׳בניך כשתילי זיתים׳, מה זית דא בין בסתווא בין בקייטא לא אתאבידו טרפוי, ותדיר אשתכח ביה חשיבות יתיר על שאר אילנין, כך בנהא יסתלקון בחשיבו על שאר בני עלמא. ולא עוד אלא דבעלה מתברך בכלא, בברכאן דלעילא, בברכאן דלתתא, בעותרא, בבנין, בבני בנין, הדא הוא דכתיב (שם) ׳הנה כי כן יבורך גבר ירא ה״." + ], + [ + "בו יבואר מצות חינוך אב לבנים בכמה ענינים נחוצים הנוגעים לדת התורה", + "והנה לפי האמור דעניין כזה גורם לידי עניות ר״ל ולכמה תקלות גדולות — כמה צריך כל איש ואשה לשמור עצמו בדרך הצניעות וגם לזרז את בנותיו שתהיינה מורגלות מילדותן שלא לילך בדרכי הפריצות ח״ו, כגון מה שבעו״ה נעשה בכמה מקומות להיתר שעושין כתונת בלא בתי־ידים כלל אוי ואבוי כמה עון פלילי יש בזה שמשיאין כמה אנשים לידי הרהור עי״ז, וגם כמה מאות ברכות לבטלה נעשין עי״ז בעת שמברכין נגדה. והלא ידוע שנפסק בגמרא ובשלחן ערוך אורח חיים בסימן ע״ה דטפח מגולה באשה במקום שהדרך להיות מכוסה הוא בכלל ערוה, ואסור לומר שום דבר קדושה נגדה. ואין חילוק בין בתולה לנשואה ולא הותר לבתולה רק לילך בפריעת ראש, אבל לענין שאר דברים המכוסים אין נ״מ כלל. ואפילו במקום שדרך כל הנשים והבתולות לילך ככה אפ״ה אין שום היתר לעשות כמנהג הפרוץ הרע הזה, וכמו שכתבו כל הפוסקים , גם אין שום חילוק בענין מה שאסור לומר שום דבר קדושה נגדה בין איש אחר שאינה קרובה ובין אביה ואחיה הכל דין אחד להם, דהיינו שאפילו האב יזהר לומר דבר קדושה נגד טפח המגולה של בתו כשהיא מבת י״א ואילך .", + "וכשירגיל את בנותיו מנערותן להיות בדרכי הצניעות גם כי תגדל לא תסור מדרך הטוב ההוא, ויזכה לראות ממנה בנים הגונים וחשובים, וכמו שהבאנו למעלה כמה מאמרי חז״ל ע״ז. והנה ענין הצניעות רפה מאד כהיום בעו״ה שבאיזה מקומות הולכין לטייל בחורים ובתולות יחדיו ומי יוכל לשער גודל האיסורים והקלקולים היוצאים מזה, ומי ראה כזאת ומי שמע כאלה בדורות שלפנינו הנהגת פריצות שכזה, כי אפילו אם לא יבא לידי איסור ממש הלא הרהורי עבירה קשין מעבירה, ועובר על מה שאחז״ל על מה דכתיב ׳ונשמרתם מכל דבר רע׳, מכאן אמר רבי פנחס בן יאיר אזהרה שלא יהרהר אדם ביום ויבוא לידי טומאה בלילה, ועון זה הוא חמור מאד ומאד כידוע במאמרי חז״ל.", + "ומלבד כל זה מצוי שהולך חוץ לעיר ובאים לידי יחוד ע״י הטיול, ואיסור יחוד עם העריות לבד הוא ג״כ איסור גדול מאד, ובזמנינו הפנויות הם עריות כי הם בחזקת נדות. ודע עוד דאפילו אם היא עתידה להיות אשתו כגון שהיא אחר כתיבת התנאים אף אם יקל לעצמו לטייל עמה, ואף זה הוא גנאי לאדם ישר (עי׳ ברכות מ״ג:), עכ״פ יזהר מלהתייחד עמה שלא בפני אדם, כי היא שוה לכל הנשים בענין זה, ואין שום היתר בזה מחמת כתיבת התנאים אפילו אם היתה טהורה, וכ״ש שהיא בודאי נדה כ״ז שלא טבלה כדין, ע״כ איסור יחוד במקומו עומד. וכ״ש בחיבוק ונישוק מן התורה שע״ז בא הכתוב ׳לא תקרבו לגלות ערוה׳, כמו שכתב הרמב״ם פכ״א מהלכות איסורי ביאה: ׳המחבק או מנשק אחת מכל העריות עובר בלאו דלא תקרבו לגלות ערוה׳, והמקילין בזה עתידין ליתן את הדין ע״ז בעוה״ב, וגם לא יראו טוב בעוה״ז.", + "וכמה מחוייב כל איש להשית עצות בנפשו ולפקח בענין זה על בניו ובנותיו שלא ילכו בדרך הרע הזה, ולערוך לפניהם תמיד את גודל העוון שיש בזה וגודל הזכות שיהיה להם כשיהיו זהירין מזה, וגם לבקש רחמים תמיד מהש״י עליהם שלא יבאו לידי עבירה ודבר מכוער, ובודאי יעזרהו ה׳ ויקבל תפלתו. וכדאיתא בתנא דבי אליהו, מעשה בכהן אחד שהיה ירא שמים בסתר, וכל מעשיו הטובים שהיה עושה היה עושה בסתר, והיה לו עשרה בנים מאשה אחת, ששה זכרים וארבע נקבות, ובכל יום ויום היה מתפלל ומשתטח ומבקש רחמים ומלחך בלשונו עפר כדי שלא יבא אחד מהן לידי עבירה ולידי דבר מכוער. ואמרו לא יצתה אותה שנה ולא שנית ולא שלישית עד שבא עזרא והעלה הקדוש ברוך הוא על ידו את ישראל מבבל ואותו הכהן עמהם, ולא נכנס הכהן ההוא לעולמו עד שראה כהנים גדולים ופרחי כהונה מבניו ומבני בניו עד חמשים שנה ואחר כך נכנס אותו הכהן לבית עולמו, עליו הכתוב אומר (תהלים לז) ׳בטח בה׳ ועשה טוב וגו׳. והתענג על ה׳ ויתן לך משאלות לבך וגו׳. וכתיב ׳בטחו בה׳ עדי עד׳ ששני עולמות שלו, שנאמר ׳כי בק׳ה ה׳ צור עולמים׳, ע״ש. והכוונה שמי שמשתטח לה׳ ומשליך כל בטחונו עליו ומבקש רחמים שיהיו בניו הולכים בדרך התורה והיראה הקב״ה עוזרו שיהיה לו מהם גם כבוד וגדולה בעוה״ז מלבד שכרו הגדול הצפון לו לעוה״ב:" + ] + ], + "Epilogue": [ + "ודע עוד דמה שנתפרץ באיזה מקומות כהיום שהבחורים מרקדים עם הבתולות על החתונות — עוון פלילי הוא ועוברים בזה על כמה וכמה איסורים. וכבר אמרו חז״ל ׳המסתכל באשה אפילו באצבע קטנה של אשה כיון שמסתכל בה כדי ליהנות אפילו יש בידו תורה ומעשים טובים לא ינקה מדינה של גיהנום׳. וזהו אפילו בהסתכלות בעלמא, וכ״ש בזה שהוא מרקד עמה ועובר על זה במה דכתיב ׳ולא תתורו אחרי לבבכם ואחרי עיניכם׳, וגם על מה דכתיב ׳ונשמרת מכל דבר רע׳, ואחז״ל שהוא אזהרה שלא יהרהר אדם ביום ויבוא לידי טומאה בלילה, הרי דאפילו הרהור בעלמא שהוא שלא כהוגן אסרה התורה כדי שלא לבוא לידי טומאה, וכ״ש בזה שהוא עושה מעשה בפרהסיא להביא עצמו לידי הרהור ולידי הסתכלות וגם בודאי לידי טומאה בלילה ג״כ לבסוף, ועל כולם מצוי שעובר ע״י הריקוד גם על הלאו ד׳לא תקרבו לגלות ערוה׳, וכפי מה שידוע שכתבו הפוסקים דהבתולות דידן בכלל נדות הם משיגיעו לזמן וסת ובכלל עריות הם, ולפעמים מחבקין ומנשקין איש את רעהו בעת הריקוד שהיצה״ר בוער בקרבו ועובר בזה על לאו זה וכמו שכתבנו בפ״ח בשם הרמב״ם, ועון פלילי הוא מאד. והוא מאביזרייהו דעריות שצריך ליהרג ולא לעבור ע״ז אפילו אם היו כופין אותו ע״ז, ואוי ואבוי יהיה להעושים כן בשאט־נפש. ואפילו אם היא עתידה להיות אשתו כגון שהוא אחר כתיבת התנאים ג״כ אסור בכל הדברים הנ״ל, ואין שום היתר בזה מחמת שנתקשר עמה בתנאים.", + "גם יכול לבוא מענין הרע הזה של התקרבות אהדדי לכמה איסורים גדולים של עון כרת ר׳חילוני, וכבר אחז״ל בנזיר ׳סחור סחור לכרמא לא תקרב׳.", + "ואיתא בספר חסידים סימן קס״ח וז״ל: אל תערב בנים ובנות פן יחטאו, וכדכתיב ׳אז תשמח בתולה במחול׳, והיינו לבדה אבל ׳בחורים וזקנים יחדו׳, וכן בסוף ספר תהלים ׳בחורים וגם בתולות׳, ולא אמר ׳בחורים עם בתולות׳ כמו שאמר ׳זקנים עם נערים׳. ומעשה באדם שהיה רוכב יחידי בלילה, והלבנה זורחת באותו לילה, והיה רוכב במדבר, והיה רואה חַיִל גדול ועגלות גדולות, ועל העגלות יושבים בני אדם והמושכים העגלות בני אדם, ותמה מה היו עושים, כשנתקרב אצלם הכיר מקצתם שכבר מתו, אמר להם מה זה שאתם מושכים כל הלילה העגלות ומקצתכם על העגלות, אמרו לו בשביל עוונינו שכשהיינו חיים באותו עולם היינו משחקים עם נשים ובתולות, ועתה אנו מושכים העגלה עד שכל כך אנו עייפים ויגעים שלא נוכל לנהוג יותר, ואז יורדים אותם שעל העגלה ואנו עולים ונחים ונוהגים אותנו עד שיגעים ועייפים ואח״כ הם עולים ונחים. וזהו שנאמר ׳הנני מעיק תחתיכם כאשר תעיק העגלה׳, וכתיב ׳הוי מושכי העוון בחבלי השוא וכעבות העגלה חטאה׳, . והישרים מכים את המוליכים כמנהיג את הבהמה והעגלה, שנאמר ׳נמשל כבהמות נדמו׳, וכתיב בתריה ׳וַיִרְדּוּ בם ישרים לבקר׳. , ומי שעושה מעשה בהמה בחייו יש לו לעבוד באותו עולם כבהמה, עכ״ל ספר חסידים. וע״כ צריך האדם ליזהר בזה מאד מאד:", + "מכתב גלוי מהחפץ חיים זצ״ל בדבר גודל החיוב לתקן את הפרצה בצניעות מלבושי נשים", + "בעזה״י, ר״ח תמוז, תרפ״ד, ראדין.
אל כבוד הרבנים והאדמורי״ם די בכל אתר ואתר.
אולי יש בידם לתקן דבר מה, יהיה שכרם רב מד׳.", + "הנה יש לי צער גדול מפני עצם הענין וגם מתמיהת רבים, אף שכולם מאמינים שכל מה שמתהווה למטה בין לטוב בין למוטב, הכל הוא מאת הקב״ה, מ״מ כל אחד עומד ומשתומם ופלא הוא בעיניו מפני מה נשתנו העתים כ״כ לרעה, הלא מלבד זה שכל ישראל בכל מקום פזוריהם בין העמים כולם נעשו משועבדים, והיוקר הולך וגדול מיום ליום, והמסים והארגוניות ג״כ מתגדלים מאד, על כולם עוד הגזירות שנסבבו על התורה ומצותיה נורא מאד, שהתינוקות של בית רבן בטלים במאות עיירות, גם מצב הפרנסה בכל מקום הוא רע מאד. כלל הדבר עם ישראל הולכים ומתאוננים כל אחד ואחד על רוע מצבו.", + "והנה בשנים שלפנינו אף שהיו ג״כ מצויות צרות וגזירות, מ״מ מי שהיה בכלל תמימי לב היה יכול להתנחם בנפשו ולומר, הגם שבענינים החיצונים אינו מתנהג כרצונו, אבל בעניני הנפש הוא בוטח שאינו מרוחק מהקב״ה, ובודאי יעמוד הקב״ה לבסוף לימינו, וכמ״ש כי יעמוד לימין אביון להושיע משופטי נפשו, אבל כהיום בעוה״ר מר לנו מאד מכל צד, כי כשהוא מביט בעצמו בעניני עוה״ז אין לך יום שאין קללתו מרובה מחבירו, וכשהוא מתבונן לאחריתו בעניני תורה ומצות ג״כ אין לו שום הצלחה, והגם שכל אחד מישראל מבקש מהקב״ה שישמע לבקשותיו וייטיב לו כרצונו אין שומע לו, הלא דבר הוא.", + "ואמרתי שעיקר סיבת הדבר שאנו מרחיקים בעצמנו את הקב״ה מאתנו. הוא צוה לנו ׳והתקדשתם והייתם קדושים׳, ואחז״ל כל המקדש עצמו מלמטה מקדשין אותו מלמעלה, מעט מקדשין אותו הרבה, בעוה״ז מקדשין אותו לעוה״ב. וכתוב אחר אומר ׳כי ד׳ אלקיך מתהלך בקרב מחניך להצילך וגו׳ (והמאמר ׳להצילך׳ כולל הרבה ענינים להצילך מן החרב ומן הרעב ומן השבי ומן הביזה) ׳והיה מחניך קדוש ולא יראה בך ערות דבר ושב מאחריך׳. הרי ביאר לנו הכתוב מפורש, שכאשר נהיה קדושים הוא מתהלך בינינו להצילנו מכל רע, אבל אם יראה בנו ערות דבר הוא שב מאחרינו, וממילא יחולו עלינו כל הסיבות ח״ו.", + "והנה אחז״ל (ברכות כ״ד) טפח באשה במקום שהדרך להיות מכוסה הוא בכלל ערוה. וכהיום בעוה״ר נתפרץ הדבר מאד מאד, והיצה״ר מפתה לנשים לילך פרועי ראש בלי שום כיסוי, וגם לילך בזרועות מגולות וחלוקותיהן עשויות בלא בתי זרועות, ועוד חלק גדול מלבושיהן כנגד הלב וכה״ג הכל מגולה כדי שבכל מקום שיביט שם האיש יהיה נגד הערוה. וממילא כל הברכות שמברך האיש בביתו או כשהוא מתפלל בביתו נגד אשתו או בתו הגדולה הם כנגד ערוה. וידוע שבכל ברכה יש בה שם הקודש, וא״כ כשם שהמברך כהוגן ממשיך על עצמו ברכה, כמ״ש בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך, כן הדבר להיפך ח״ו, אם מברך נגד הערוה ממשיך ח״ו עניות על עצמו, כדאיתא בנדרים (ז:) בכל מקום שהזכרת השם (שלא כהוגן) מצויה שם עניות מצויה (ועיי״ש בר״ן ורא״ש).", + "והנה ידוע דסוף האדם אף אם יחיה אלף שנים הוא מוכרח להשיב נשמתו אל האלקים ולתת דין וחשבון על מעשיו ועל דבוריו, ואזי ימצאו אלפי אלפים ברכות ושמות הקדושים שלא היה עליהם קדושה ולא עלו למעלה כלל, ועל הכל יתבעו ממנו בשעת הדין. וגדולה מזה מצינו בחז״ל על הפסוק ׳ומגיד לאדם מה שיחו׳, אפי׳ שיחה קלה מגידין לו לאדם בשעת הדין. כלל הדבר ה״מאדע״ הגרועה הזו מביאה לאדם לידי הרהורים רעים, ולפעמים גם לז״ל ח״ו (ומסכן בזה בניו הקטנים, כמש״כ הג׳ יעב״ץ בסידורו), וכמעט ע״י ה״מאדע״ הגרועה הזו מבטלים בידים מאמרו של הקב״ה, שאמר ״והיה מחניך קדוש ולא יראה בך ערות דבר״.", + "והנה ידוע לכל, כשפרצה תבערה בכרם המלך והלהב גדול מאד, הכרוז יוצא מגדולי המלך לאנשי העיר: התחזקו, התחזקו כולכם לכבות האש באיזו עצה שתוכלו, כי כרם המלך בוער באש, ואם תתעצלו בדבר תדעו כי בנפשכם הוא ח״ו, ומורדים תקראו, כי אינכם חוששים לכבודו. ואם תתחזקו כראוי ותכבו האש יקבל כל אחד שכרו ורוב כבוד לפי ערך התחזקותו. כן הדבר בעניננו, כי הנה ידוע שכל ישראל נקראים כרם ד׳, כמ״ש כי כרם ד׳ צבקות בית ישראל (ישעיהו ה׳), ובעוה״ר תבערה גדולה נפלה בכרמו בכמה מקומות ע״י ה״מאדע״ הגרועה הזו, כי מתגבר כח הטומאה מאד עי״ז, כמאמרם ז״ל על הפסוק ״ונשמרת מכל דבר רע״, אזהרה שלא יהרהר אדם ביום ויבא לידי טומאה בלילה, וממילא נפסקה ההשפעה והברכה מכל או״א בעסקיו, ונסבבו עי״ז כל הצרות הרעות כמ״ש בסה״ק .", + "ע״כ החוב מוטל על כל איש ואיש לכבות את האש הנורא הזה ולתקן בביתו שיהיה הכל עשוי כדין, ולא יתנהגו בפריצות ח״ו, ויזכה עבור זה לצאת ממנו בנים ישרים וקדושי עליון. וביותר החוב על הרבנים ועל כל החרדים לדבר די שבכל עיר ועיר לדרוש ברבים מגודל הענין הזה הנוגע לקיומנו ולהצלחתנו בגוף ובנפש בזה ובבא, ויתקיים בזה מאמר הכתוב ״והיה מחניך קדוש״.", + "דברי הכותב לכבוד ד׳ ותורתו
ומיצר בצרת עמו ישראל,
המצפה לגאולה בב״א
ישראל מאיר ב״ר אריה זאב הכהן", + "הערה: והנה אף שאנו צועקים ׳אל תשליכנו מלפניך ורוח קדשך אל תקח ממנו׳, השטן מתחכם ליטול מישראל כח קדושתם. ומה עשה, היגרה יצרא דתאוה בנפשם שילכו בפריצות כדי שבכל מקום שיביט שם האדם יהי׳ כנגד ערוה, וזה הי׳ עצת בלעם הרשע שהסית את בנות מואב לילך פרוצות כדי להחטיא את ישראל, וכמו שאחז״ל (בכורות דף ח׳) על הפסוק ״ותקראנה לעם לזבחי אלהיהן״ ערומות פגעו בהן, והכתוב צווח ואומר ״והי׳ מחניך קדוש, ולא יראה בך ערות דבר״. הרי שתלה הכתוב קדושתנו בזה הענין, ומה שהיה צריך היצה״ר מלפנים לעמול כמה שנים התחכם היום ועושה זאת בזמן קצר. והנה אף שאין אנו במדרגה גדולה שתהיינה מחשבותינו זכות וטהורות, עכ״פ יהי׳ האדם זהיר מאד שלא להביא את עצמו לכתחילה לידי הרהורים, וכבר אחז״ל כל המביא עצמו לידי הרהורים אין מכניסין אותו במחיצתו של הקב״ה – עי״כ מחויב כל איש לתקן בביתו שלא ילכו ב״ב בזרועות מגולות, וכן כל לבושיהן יהיו עשויות כדין, כדי שלא יביא עצמו לידי הרהור. ואף אם ילעגו עליו אל יחוש לזה. וכבר אחז״ל מוטב לו לאדם להקרא שוטה כל ימיו, ואל יהיה רשע שעה אחת לפני המקום ובזכות זה יתן ד׳ לו להיות בניו ת״ח." + ] + }, + "versions": [ + [ + "Warsaw, 1892", + "https://www.nli.org.il/he/books/NNL_ALEPH001960725/NLI" + ] + ], + "heTitle": "גדר עולם", + "categories": [ + "Halakhah", + "Acharonim" + ], + "schema": { + "heTitle": "גדר עולם", + "enTitle": "Geder Olam", + "key": "Geder Olam", + "nodes": [ + { + "heTitle": "שער", + "enTitle": "Title Page" + }, + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "", + "enTitle": "" + }, + { + "heTitle": "חתימת הספר", + "enTitle": "Epilogue" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Gevurat Anashim/Hebrew/Gevurat Anashim, Warsaw, 1879.json b/json/Halakhah/Acharonim/Gevurat Anashim/Hebrew/Gevurat Anashim, Warsaw, 1879.json new file mode 100644 index 0000000000000000000000000000000000000000..85feb340974a10f037ed3ddc855c3ba6f737d5af --- /dev/null +++ b/json/Halakhah/Acharonim/Gevurat Anashim/Hebrew/Gevurat Anashim, Warsaw, 1879.json @@ -0,0 +1,386 @@ +{ + "language": "he", + "title": "Gevurat Anashim", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001841330", + "versionTitle": "Gevurat Anashim, Warsaw, 1879", + "status": "locked", + "license": "Public Domain", + "versionNotes": "", + "versionTitleInHebrew": "גבורת אנשים, וורשא תרל\"ט", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "גבורת אנשים", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": { + "Introduction": [ + "שבת\"י וראיתי שערוריה בדברי הפוסקים ובפרט בדברי הפוסקי' האחרונים בענין אשה שטוענת על בעלה שאין לו גבורת אנשים וקצת מהם האריכו בתשובותיהם זה אומר בכה וזה אומר בכה ולפי קט שכלי לא ישרו בעיני. גם בעלי הש״ע כתבו בזה כמה דינים שונים שאינם נכונים לענ״ד. ע\"כ אמרתי עתה באתי במגילת ספר כתוב הדור הוא לכל אשר יקראה״ו באמת להעלות רשום בכתב אמת את אשר הורוני מן השמים. ולבאר הכל בארוכה ללבן ולברר כשמלה הדינים המסתעפים כענפים היוצאים מכלל דברי אלה:", + "ולהיות כי רגילים אנשי דורנו לפסוק תמיד כדברי הש״ע והגהותיו ולפי דעתי הקלושה לא יצאו בעלי הש״ע ידי חובתן בדבריהם אלו ואין בהם מתום מראש ועד סוף. ע״כ אעתיק מתחילה דברי הש״ע והגהותיו. ועליהם אבנה יסוד ומגדל עוז לערוך מערכה במלחמת ה׳. ובו יתגלגלו השגות ותפיסות על שאר הפוסקים האחרונים. ובזה נבוא אל האמת. ומי ששמו אמת. וחותמו אמת. ונתן לנו תורת אמת. ינחנו בדרך אמת:" + ], + "": [ + [ + "זה לשון הש\"ע והגהותיו באבן העזר סי' קנ\"ד סעיף ז'.", + "אם טוענת אין לו גבורת אנשים לבא עליה ושואלת גט והוא מכחישה י\"א שהיא נאמנת (ואפילו לא שהתה עשר שנים) וכופין אותו להוציא מיד ולא יתן כתובה. ואם מגרשה מעצמה בלא כפיה יתן לה כתובה. (וי\"א דאע\"פ שיכול לבעול אחרת צריך ליתן לזאת הכתובה הואיל שלא יכול לבוא עליה יכולה לומר מסרתי עצמי לך ומה אעשה לך יותר). במה דברים אמורים בשאינה תובעת כתובתה אבל אם תובעת כתובתה אינה נאמנת ואף להוציא אין כופין.", + "הג\"ה וי\"א דבזמן הזה שיש נשים חצופות אינה נאמנת. ומ\"מ במקום שיש אמתלאות ואומדנות שאומרת אמת נאמנת. ואם יש לתלות שלא יוכל לבוא עליה משום שרחמה צר והיא בתולה ושלא יוכל לבא עליה מכח רכות שניו וחולשתו תולין בזה ואין כופין להוציא. וי\"א דאפי' במקום שאין כופין אותו מ\"מ אין כופין אותה להתפייס עמו ואין דנין אותה כדין מורדת אלא מאריכין הדבר עד שיתפשרו או עד שתשהה עשר שנים ולא תלד. וה\"ה אם קידש אשה ואסורה להנשא לו ולאחרים כופין אותו להוציא. ואם טוענת שבעלה אינו שוכב עמה ואינו בא עליה דינה כדין טוענת שאין לו גבורת אנשים ע\"כ." + ], + [ + "והנה מ\"ש הש\"ע אם טוענת אין לו גבורת אנשים כו' יש אומרים שהיא נאמנת. מ\"ש כן בשם יש אומרים נראה דהיינו משום שהביא בב\"י לשון הרשב\"ץ שכתב דאפי' בפניו קשה הדבר להאמינה. אלא שהר\"י כ\"כ בתשובה והסכימו עמו האחרונים ז\"ל אף על פי שהרמב\"ן נראה שמפקפק בדבר בחדושי יבמות שלו (קיב. ד\"ה הא דתנן) אבל מ\"מ צריכין אנחנו קודם שנאמין לה שנשמע שתאמר כן בפני בעלה כו'. הרי מבואר להדיא דס\"ל להרשב\"ץ דאפילו בפניו אינו מוכרח להאמינה. וגם בתשובת הרמב\"ן המיוחסות סי' קל\"ט כתב שנראה מדברי הרמב\"ם פט\"ו מה' אישות ה\"י דאף בטענת אינו יכול אינה נאמנת ושנראה קצת כן מהירושלמי כו' ע\"ש. וגם בב\"י כתב וז\"ל ועיין בתשו' הרמב\"ן סי' קל\"ט ובתשו' אחרת כתב הרשב\"א בטוענת אינו יכול בעניותנו אין בידינו ראיה מוכרחת אם כופין אותו להוציא למשנה אחרונה אם לאו לפי שהמשנה ששנינו בה (נדרים צ:) השמים ביני לבינך פי' בירושלמי (שם פי\"א הי\"ב) בטוענת שאינו יכול כו' עכ\"ל ב\"י. (גם בתשובת רשב\"א ח\"א סי' תרכ\"ח כתב שנראה מדברי הרמב\"ם שבטענת אינו יכול אינה נאמנת וכהירושלמי ויש לחוש לדבריהם ע\"ש). הרי נראה מכל זה דאף בטענת אינו יכול שהיא טענת אין לו גבורת אנשים אינה נאמנת. זה נראה בדעת הש\"ע שכתב י\"א שהיא נאמנת. (ולקמן סי' נ' וסי' נ\"ו מבואר דהעיקר דנאמנת ושגם הרמב\"ם והירושלמי מודים ע\"ש). ודלא כנראה ממוהר\"ר מרדכי יפה בספר הלבוש שלו שלכך כתב הש\"ע י\"א שהיא נאמנת משום די\"א שאינה נאמנת אלא כשאומרת כן בפניו שהרי אחר שכתב מהרמ\"י כדברי הש\"ע כתב וז\"ל וי\"א שלא נאמין לה ע\"ז אלא א\"כ תאמר כן בפני בעלה ובפני עדים שכיון שהיא מעיזה כ\"כ בפניו אמרינן ודאי האמת אתה אבל אם אמרה כן שלא בפניו אף על פי שאמרה בפרסום ודברה בפני בני אדם כדי שיגיעו הדברים לאזניו אינה נאמנת דכל שלא בפניו מעיזה ומעיזה עכ\"ל. ולא נהירא דלא נזכר בדברי הש\"ע שתהא נאמנת אפי' שלא בפניו. וגם לא ידעתי מנ\"ל הא ששום פוסק יסבור כן שהרי בב\"י לא הביא שום פוסק שסובר כן. ואפשר כיון למ\"ש הרב בהג\"ה והלבוש בסי' י\"ז סעיף ב' מחלוקת בין הפוסקים בזה." + ], + [ + "ואמת כן נראה מדברי הרב בהג\"ה שם שכתב גבי גרשתני ויש חולקין וס\"ל דבעינן בפני בעלה ממש כו' וכ\"כ בדרכי משה סי' י\"ז (אות ח') ובשם מהרי\"ק שורש ע\"ב וריב\"ש סי' קכ\"ז.", + "ולפענ\"ד אין כאן מחלוקת ודברי הריב\"ש ומהרי\"ק הבאתי לקמן סימן ד' דמהרי\"ק לא קאמר שם אלא כשטוענת גרשתני ומטעם שכתב מהרי\"ק שם דכיון דאינה טוענת כן בפניו איכא ריעותא משא\"כ בהך דמיירי הש\"ע בסי' י\"ז שנתקדשה לאחר וליכא כאן ריעותא שאותו שקדשה לא היה בפני בעלה ומה היה לה לעשות. ועוד דכיון דעשתה מעשה פרסום כולי האי ונתקדשה לאחר כשהוא בעיר פשיטא דהוי כטוענת כן בפניו. ובזה ניחא ג\"כ דהריב\"ש לא פליג דהריב\"ש קאי שם אטוענת אין לו גבורת אנשים דלא מהני כשטוענת כן שלא בפניו ובלאו הכי נמי ניחא דהריב\"ש לא פליג דהתם נמי בעינן שתטעון כן בפניו וכמבואר בריב\"ש כדי שהב\"ד יחקרו היטב את שניהם על טענותם שמא הוא מחמת חולשת מזגו כו'. וזה לא שייך בנתקדשה לאחר דהוי כאומרת גרשתני." + ], + [ + "רק שמצאתי במהרי\"ק סוף שורש ע\"ב כתב וז\"ל ועל אשר דקדק מלשון הגהת סמ\"ק אפי' בטענה דישען כו' בעינן בפניו ממש ודאי מודה אני דהיכא שהיא עמו בעיר אי לא אמרה בפניו ממש איכא ריעותא ואיכא למיחש דלמא משקרא אבל בהיותה חוץ למקומו כגון בנדון הזה לא חזינן בה ריעותא אפשר דכ\"ע מודו דנאמנת דכיון דיודעת בודאי שאי אפשר לה להתגרש מבעלה כי אם בהודע לו טענתה עליו א\"כ שייך חזקה דאין אשה מעיזה פניה כו' עכ\"ל. (וכ\"כ בתשו' בנימין זאב סי' קכ\"ו דף ר\"ט ריש ע\"ב). וזה לכאורה סותר מ\"ש בב\"י בשם הרשב\"ץ וז\"ל צריכים אנו שנשמע שתאמר כן בפני בעלה. אבל שלא בפניו באיזה ענין שיהיה לא והבו דלא לוסיף עלה. ועוד דאפילו העיזה בפניו אי נמי הודה מעצמו כן אפ\"ה לא היה הדין נותן לכופו לאלתר אי טעין איזול ואבדוק נפשאי כשאכנס עמה לסתר זמן אחר או אם טען שזה מום עובר ע\"י רפואות קרובות להועיל וכמה טענות אחרות וכיון שכן אם כפוהו קודם טענותיהם בב\"ד ועמדו זה אצל זה הוי גט מעושה שלא כדין עכ\"ל. וכ\"כ הריב\"ש סי' קכ\"ז וז\"ל כיון שלא טענה כן בב\"ד ובפני בעלה אינה נאמנת. ואין כופין הבעל להוציא לפי שהיא צריכה לבוא לפני ב\"ד ושתאמר כן בפני בעלה וב\"ד יחקרו את שניהם על טענתם ובאין להן דרך בקשה כו' וכל שכן בתולה שצריך להמתין זמן וזמנים כי יש בחורים שאינם יכולים בבתולה אם מחמת חולשת מזגם כו' ע\"ש שהאריך קצת בזה. גם אח\"כ כתב ומכל מה שכתבתי הוא מבואר שכיון שלא טענה כן בפני בעלה ובב\"ד אין לה עליו דין כפיה לא בגט ולא בכתובה ואם מפני מה שפרסמה טענתה לרבים והכל יודעים דברי ריבם אין זה כאילו אמרה זה בב\"ד בפני בעלה שהרי שלא בפני בעלה מעיזה ומעיזה ואדרבה אפילו תאמר כן אחר זמן בב\"ד בפני בעלה גריעא טענתה קצת שאולי עתה מעיזה אפילו בפני בעלה להחזיק דבריה שפרסמה לרבים שלא בפני בעלה עכ\"ל. (גם בתשובת ר' בצלאל סי' ט\"ז דף נ\"ז ע\"ג הביא דברי רשב\"ץ וריב\"ש הנ\"ל בסתם)." + ], + [ + "אכן אחרי העיון נראה דגם מהרי\"ק והבנימין זאב מודו דצריכה לטעון כן בב\"ד ובפני בעלה אלא דקאמר דלא תימא כיון שטענה כבר שלא בפניו גריעא טענתה ולא תועיל אח\"כ טענתה אפי' תטעון בפניו שי\"ל שעתה מעיזה בפני בעלה להחזיק דבריה הראשונים לכך קאמר דדוקא היכא שהוא בעיר עמה ואינה רוצה לטעון בפניו כלל אף על גב שטוענת כן שלא בפניו איכא ריעותא אבל כשאינו בעיר והיתה יודעת שטענתה יודע לו בהכרח כדי שתתגרש ממנו א\"כ לא גריעא טענתה דמה לה לעשות והלכך נאמנת כשטוענת אח\"כ כן בפני בעלה. ואף על פי שהריב\"ש כתב ואדרבה אפי' תאמר כן אח\"ז בב\"ד בפני בעלה גריעא טענתה קצת כו'. הריב\"ש לא החליט זה לדין אמת רק שכתב שגריעא טענתה קצת (והיינו שכתב גריעא טענתה קצת) וכוונתו להחזיק דבריו שכתב שם קודם לכן דבעינן שתטעון בפני בעלה וגם עשה זה סניף למ\"ש שם קודם לכן בסמוך דאפילו בפניו כתב הרשב\"א בתשו' דאין כופין ע\"ש בריב\"ש משמע כן להדיא. וכן עיקר.", + "אפי' תאמר שמהרי\"ק ובנימין זאב חולקים אהריב\"ש ורשב\"ץ וגם בדרכי משה סי' י\"ז נראה שהבין כן שחולקין מ\"מ נראה לענין דינא עיקר שצריכה לטעון כן דוקא בפני בעלה ובב\"ד דהא בלאו הכי יש פוסקים דאפילו בפניו אינה נאמנת וגם יש פוסקים דאינה נאמנת לענין כתובה וכמ\"ש לקמן ואף על פי שהעליתי לקמן סי' ס\"ב דנאמנת אף לענין כתובה מ\"מ ודאי דצריך שתאמר כן בפני בעלה ובפני ב\"ד דוקא וכמ\"ש הריב\"ש והרשב\"ץ הא לאו הכי אינה נאמנת כלל. וכן נראה מסקנת דרכי משה סי' י\"ז ע\"ש וכ\"כ בתשו' ר' לוי ן' חביב סי' ל\"ג וכתב שם שאין מקבלין טענה זו ממנה לא ע\"י שליח ולא ע\"י אנטלר אלא צריכה לבוא דוקא בעצמה בפני ב\"ד ותאמר כן בפני בעלה ע\"כ. מיהו אם מתחלה אמרה כן שלא בפניו סגי כשתטעון אח\"כ כן בפני בעלה בב\"ד וכמ\"ש." + ], + [ + "ובהגהת דרישה (קנד אות א) סי' ט\"ז כתב דאם אמרה כן שלא בפניו אף על פי שאמרה אח\"כ בפניו אינה נאמנת וכמ\"ש לעיל סי' קנ\"ב עכ\"ל. וכ\"כ בדרכי משה וז\"ל ובב\"י כתב בשם תשובת הרשב\"ץ דאינה נאמנת אלא א\"כ אמרה מתחלה בפניו ממש אבל אם אמרה תחלה שלא בפניו ונתפרסם הדבר אינה נאמנת אף על פי שאמרה אח\"כ לפניו וכמ\"ש לעיל סימן קנ\"ב עכ\"ל.", + "ואינו נכון בעיני דלא דמי לדלעיל סי' קנ\"ב דכיון דנשאת או נתקדשה לאחר ועשתה מעשה כולי האי תו לא מהימנא לומר כן דאמרינן לאחזוקי שקרא ומעשה שעשתה בתחלה אומרת כן דאל\"כ היתה צריכה לצאת משני וגם היתה עושה איסור אשת איש אבל כאן אם איתא שאינה אומרת אמת מה בכך שתתחרט. ועוד נראה דלא דמי דהתם אמרינן שפיר לאחזוקי שקרה קאמרה דאל\"כ מה תאמר על מה שאמרה מתחלה גרשתני שהרי דבר זה הן או לאו הוא משא\"כ כאן יכולה לומר מתחלה הייתי סבורה שאין לו גבורת אנשים ועכשיו מחמת החקירה והדרישה והענינים שמגיד לי אפשר שיש לו גבורת אנשים דהא איתא בתשובת ריצב\"א (בתשובת מיימוני לספר נשים סי' ו) וכתבו הרב בהג\"ה דיכולים לתלות שרחמה צר או שלא יכול לה מחמת רכות שניו וכה\"ג א\"כ פשיטא שיכולה לומר סבורה הייתי שאין לו גבורת אנשים. וכה\"ג כתב המרדכי פ' עשרה יוחסין (סי' תקמב) ומהר\"ר משה אלשקר בתשובה סי' פ\"ט בשם ר\"ת דלא אמר רב המנונא דנאמנת אלא בגרשתני דאתי מידו לידה אבל לא בטענת שאינו מתקשה. ואף דלקמן סי' נ\"ה השגתי על זה היינו לענין דרב המנונא בכל ענין קאמר דנאמנת כשאומרת כן בפניו אבל לענין אם אמרה תחלה כן שלא בפניו ואח\"כ אומרת בפניו שפיר יש לחלק בהכי." + ], + [ + "וגם תמהני על מ\"ש הדרכי משה בשם הב\"י בשם הרשב\"ץ שהרי לא כתב ב\"י בשם הרשב\"ץ רק כשטוענת כן שלא בפניו אף על פי שנתפרסמו הדברים אינה נאמנת בכך אבל לא כתב כלל שאינה נאמנת אפילו תטעון אח\"כ כן בפניו. ואדרבא יש לדקדק לכאורה מדבריו שאם תטעון אח\"כ כן בפניו נאמנת מדמסיים צריכים אנו קודם שנאמין אותה שנשמע שתאמר כן בפניו בפני בעלה וכו' משמע שטענה כן מתחלה שלא בפני בעלה ואין אנו מאמינים אותה בכך עד שנשמע שתטעון כן בפני בעלה.", + "גם לעיל סימן קנ\"ב (אות ב') כתב הדרכי משה בשם הריב\"ש סימן קכ\"ז דאינה נאמנת אלא א\"כ אמרה כן בפעם הראשון מיד בפני בעלה כו'. וכבר כתבתי לעיל סי' ה' דאין מדברי הריב\"ש ראיה וגם אין סברא כלל שתאמר כן מיד בפני ב\"ד ובפני בעלה דמסתמא כל אשה קודם שבאה לב\"ד בענין כזה היא מתיעצת עם קרוביה ומפרסמת הדבר לאחרים שלא בפני בעלה כדת מה לעשות.", + "וגם אפילו בגרשתני פשיטא דלכ\"ע אם חוזרת ואומרת אח\"כ בפניו גרשתני נאמנת ואפילו להרא\"ש דהיכא דנשאת מתחלה או להטור היכא דנתקדשה תו לא מהימנא לומר גרשתני מ\"מ אם לא נתקדשה ואמרה שלא בפניו גרשני פשיטא דאם אומרת אח\"כ בפניו נאמנת לכ\"ע ולא אמרינן לאחזוקי דבריה הראשונים קאמרה. וכ\"כ בתשו' ן' לב ובתשובת ר' אהרן ן' ששון סי' רי\"ט דהיכא דלא נתקדשה ואמרה מעיקרא שלא בפני בעלה גרשני נאמנת אם חוזרת ואומרת כן בפני בעלה גרשתני אף להרא\"ש וטור ולא אמרינן דלאחזוקי שקרה קאמרה הכי ע\"ש.", + "ומכל שכן לפי מ\"ש לקמן סי' ס\"ד דנראה עיקר כתשובת רמב\"ן סי' ק\"מ ותשובת רשב\"א סי' אלף רנ\"ג דאפילו נשאת נאמנת אח\"כ כשאומרת כן בפני בעלה ואף שכתבתי שם שיש לחוש לדברי הרא\"ש וטור להחמיר היינו לענין שלא תצא בלא גט היינו להחמיר שצריכה גט גם מהראשון שלא יהיו בניה ספק ממזרים וזה לא שייך כאן. וכל שכן לפי מה שכתבתי דגם הרא\"ש והטור מודים בלא נתקדשה.", + "וא\"כ מוכח אדרבה מהרא\"ש וטור להפך ומה התם שאי אפשר שתודה אם לא שתאמר שמתחלה היתה משקרת במזיד ואפ\"ה נאמנת אם לא נתקדשה וכל שכן הכא שתוכל לומר מתחלה הייתי סוברת שאין לו גבורת אנשים ועכשיו אחרי החקירה ודרישה והענינים שמגיד לי בעלי אני אומרת שאפשר שיש לו גבורת אנשים וטועה הייתי מתחלה במה שאמרתי שאין לו גבורת אנשים וכמ\"ש לעיל א\"כ אם תאמר כך לא תאמר שמתחלה היתה משקרת במזיד א\"כ פשיטא דכשטוענת שוב אח\"כ כן בפניו ומחזיקה בדבריה שאין לו גבורת אנשים דנאמנת." + ], + [ + "ומ\"ש הש\"ע שהיא נאמנת כו' משמע מדבריו דאפי' אינה באה מחמת טענה וכן משמע בטור. ולא דמי לטוענת אינו יורה כחץ דצריכה לבוא מחמת טענה. דהתם מצי למבעל ולקיים מצות עונה אבל הכא אינו יכול לקיים מצות עונה והיא נשאת מתחלה לכך כן הוא בתשובת ריצב\"א שבתשובת מיימוני לספר נשים סי' ו' וכן הוא בתוס' דסוף נדרים (צא. ד\"ה קסבר). וכן מוכח להדיא בתוס' (יבמות סה: ד\"ה כי) ואגודה שלהי פ' הבא על יבמתו וכ\"כ הר\"ן סוף נדרים (שם ד\"ה ולענין) דבטוענת אינו יכול אפי' אינה באה מחמת טענה נאמנת. וכן הביא הב\"י בשם תשובת רשב\"א שכתב אבל למקצת מפרשים ומכללם ר\"י השמים ביני לבינך ר\"ל שאינו יורה כחץ שאין מכיר בו אלא שמים ובהא אין כופין אבל באינו יכול כופין להוציא ואפי' אינה באה מחמת טענה כו'. וכן הוא בתשובת רמב\"ן סי' קמ\"א ובתשובת רשב\"א סי' אלף רנ\"ה בשם ריצב\"א והסכימו לדבריו." + ], + [ + "ויש להקשות דבתשובת הרא\"ש כלל מ\"ג דין ב' כתב בטוענת שאין לו גבורת אנשים אחרי שאינה באה מחמת טענה דבעינא חוטרא לידא ומרא לקבורה לית דין דלא מהימנא כו' אבל אם היתה באה מחמת טענה ושואלת גט ולא כתובה היתה נאמנת וכופין אותו להוציא כו'. ודוחק לומר דהרא\"ש פליג אכל הני רבוותא דלעיל. ועוד שכתב בתשובה שם ותירוץ זה כתב ריצב\"א בתשובה אחת וכתב שהוא עיקר ועשה מעשה על זה עכ\"ל. הרי שראה תשובת ריצב\"א ופסק כן ואיך יחלוק על תשובת ריצב\"א בזה דא\"צ לבוא מחמת טענה בלא טעם וגם לא יזכיר דעתו כלל." + ], + [ + "ועוד יש להקשות דבתשובת רמב\"ן סי' קל\"ט כתב וז\"ל הנה כתבתי לך כי לדעת הגאון וממה שנראה מפשטא של סוגית הגמרא בפ' בתרא דנדרים (צא.) בטוענת בפירוש אינו יורה כחץ אין אנו כופין לגרש לפי שאינה נאמנת אלא יעשו דרך בקשה. ובטוענת אינו יכול כלל לשמש נאמנת וכופין אותו לגרש. אבל לפירוש השני אין כופין אותו לגרש אפי' בטוענת אינו יכול לשמש כלל. ודע כי אפילו במקום שהיא נאמנת ורוצה להתגרש אומרים לה למה את רוצה להתגרש ומה לך לבנים והלא אינך מצווה על פריה ורביה שהאיש מצווה ואין האשה מצווה ואם היא טוענת שאע\"פ כן היא רוצה להתגרש לפי שהכל יודעים כלה למה נכנסה לחופה אין משגיחים בדבריה כמו שמוכיח בפ' אף על פי (כתובות סד.) גבי כותבין אגרת מרד על ארוסה ואם טוענת אני רוצה לבנים כדי שיסייעוני לימי הזקנה או כדי שיתעסקו בי בקבורה שומעים לה כמו שמפורש בפ' אף על פי וביבמות סוף פרק הבא על יבמתו עכ\"ל. הרי להדיא דאף בטענת אינו יכול צריכה לבוא מחמת טענה. וזה סותר למה שכתוב בתשובת רמב\"ן סי' קמ\"א." + ], + [ + "וכן יש להקשות דבתשובת רשב\"א סי' תרכ\"ח כתב אבל טענת אינו יכול דאיהו נמי ידע לא משקרא ולא דברה בזה משנתנו אלא באה מחמת טענה כופין אותו מיד או להוציא או ליתן כתובה לפי שאין כופין אלא לאותן שבפ' המדיר (כתובות עז.) בעל פוליפוס וחבריו ואמרו בירושלמי (נדרים פי\"א הי\"ב) כו' שאינו יכול יעשו דרך בקשה כו' ומדברי הרמב\"ם פט\"ו דאישות (הט\"ו) נראה דמפרש כהירושלמי אלא שפירש יעשו דרך פשרה שיתפשרו ופשרה זו איני יודע מה טיבה דכיון שהיא נאמנת מחמת טענה כו' כופין אותו להוציא או ליתן כתובה כך דעתי נוטה אלא שיש לחוש להירושלמי עכ\"ל. הרי משמע להדיא מדבריו דאף בטענת אינו יכול צריכה לבוא מחמת טענה וזה סותר לשתי תשו' הרשב\"א דלעיל. ודוחק לומר דהנך דבתשובת רשב\"א סי' תרכ\"ח ובתשובת רמב\"ן סי' קל\"ט פליגי אהנך תשו' רשב\"א סי' אל\"ף רנ\"ה ותשובת רמב\"ן סי' קמ\"א ותשובת רשב\"א שהביא ב\"י ותרי גברי נינהו והרמב\"ן והרשב\"א פליגי אהדדי. ועוד דלא שמענו בשום פוסק אחרון שהרמב\"ן והרשב\"א יהיו מחולקים בזה." + ], + [ + "ונראה לתרץ כל זה ע\"פ אשר נקדים עוד מ\"ש הרא\"ש בתשובה כלל מ\"ג דין י\"ב וז\"ל ומ\"ש שיגרשנה ולא יתן לה כתובה היינו אם הדין כך שכופין אותו להוציא אז כופין אותו להוציא ע\"פ דבריה דמהימנא כההיא דרב המנונא אבל לענין ממון כיון שעומד וצווח ואמר שגבורת אנשים יש לו ובא עליה כדרך כל הארץ ושלא כדין הוא מגרשה וחפץ להיות אצלה אין כח לב\"ד להוציא ממנו ממון אבל אם בלא כפיה נאות לגרשה יתן כתובה כיון שמדעתו מגרשה. ולענין כפיה ודאי הוא כמו שכתבת שכופין אותו להוציא דלא דמי להיא אמרה מיניה והוא אומר מינה שאין כופין להוציא אלא אם כן באה מחמת טענה (יבמות שם) דהתם אין לה מניעת עונה אבל הכא הכל יודעים כלה למה נכנסה לחופה ודמי לאיני זן ואיני מפרנס (כתובות עז.) ולענין כפיה ידעת מ\"ש ר\"י ז\"ל שר\"ל בכל הני יוציא ויתן כתובה דבפ' המדיר שכופין אותו בשוטים וראיותיו אצלך בתוספות ודעת הירושלמי (גיטין פ\"ט ה\"ט) שהביא אין מעשין אלא לפסולות ומה שפי' ר\"ח ז\"ל אההיא דירושלמי דאין כופין אלא היכא שמפרש בה כופין והוא גורס האומר איני זן ואיני מפרנס כופין אותו ויוציא ויתן כתובה ומסתבר שכופין לרב שאי אפשר לה שתמות ברעב וההיא דהחולץ (יבמות לט.) דחוזרים אצל גדול למכפייה היינו בשביל שמונע ממנה כל מיני אישות אבל משום תשמיש לחודיה לא כייפינן והארכתי הרבה בפסקים (עי' יבמות פ\"ו סי' יא) והסכמתי שאין כופין אלא בבאה מחמת טענה והיכא דליכא למיחש שמא נתנה עיניה באחר על אחת מן הדרכים שכתוב בתוס' עכ\"ל הרא\"ש בתשובה." + ], + [ + "והנה יש להקשות על תשובת הרא\"ש זו דבתחלה כתב שודאי כופין ובסוף כתב שאין כופין כו' וכנראה שדבריו סותרים זה את זה. וכבר הרגיש בזה מוהר\"ר לוי ן' חביב בתשו' סימן ל\"ג ותירץ דמ\"ש בתחלה כופין היינו כפיית דברים. וזהו דוחק גדול מכמה טעמים.", + "וגם מ\"ש הטור כאן גבי גבורת אנשים כופין הוצרך מהר\"ל ן' חביב שם לדחוק דהיינו כפיית דברים והוא דוחק גדול שאין הדעת סובלתו בפרט שכתבו הרא\"ש (יבמות שם) וטור (ריש סי' עז) דאפי' לשון כופין סתם שבתלמוד היינו בשוטים כל שכן לשון כופין שבפוסקים שבאו לפרש ולא לסתום. וכבר השיג מהר\"ר יוסף רבו של מהר\"ר שלמה כהן באריכות על מהר\"ל ן' חביב בזה בתשובתו הנדפסת בתשובות רבי שלמה כהן ספר שני סימן ק\"ס ודבריו נכונים בזה.", + "ועוד קשה לי על דברי מהר\"ל ן' חביב היאך עלה על דעתו לפרש דמ\"ש הטור גבי גבורת אנשים כופין היינו כפיית דברים דהא הרא\"ש בתשובה זו שהבאתי מדמי לה להדיא לאיני זן ואיני מפרנס ואיני זן ואיני מפרנס כתב בטור בהדיא דכופין בשוטים וכמ\"ש לקמן סי' ט\"ו וגם המעיין בטור (ריש סי' קנד) יראה שהתחיל לומר ואלו כופין בשוטים כו' וקמפרש ואזיל וקחשיב נמי גבורת אנשים כו' משמע להדיא מדבריו דבגבורת אנשים נמי כופין בשוטים." + ], + [ + "ועוד קשה בדברי תשובת הרא\"ש זו שהבאתי שנראין הדברים כפולים ומעורבבים. ומ\"ש מהר\"ר יוסף שם בישוב דברי הרא\"ש אלו שהרא\"ש נשאל על כמה דברים אם כופין וקצור יש בשאלה והשיב הרא\"ש על גבורת אנשים הדין עם השואל שכופין בשוטים ועל שאר דברים כגון המדיר את אשתו וכהאי גוונא השיב שאין כופין עכ\"ד בקצרה.", + "קשה לי על דבריו אלה שאי אפשר לומר כן הן מצד הדין הן מצד הלשון. מצד הדין דהא מוכח להדיא בתוס' ר\"פ המדיר (כתובות עה. ד\"ה יוציא) ופ' הבא על יבמתו (יבמות דף ס\"ד.) ובהרא\"ש פרק הבא על יבמתו (שם) דמשום תשמיש או מזונות לחוד אין כופין בשוטים. דהא כתבו במסקנת דבריהם וההיא דהחולץ דחוזרין אצל גדול למכפייה היינו בשביל שמונע ממנה כל ענייני אישות אבל משום תשמיש או מזונות לחודיה אין כופין עכ\"ל. ואף על פי שהרא\"ש כתב שם אח\"כ שזה דוחק מ\"מ מסיק אח\"כ כיון דפליגי בה רבוותא ראוי להחמיר שלא לכוף בשוטים דלא ליהוי גט מעושה וכן מסקי התוס' שם הרי דחששו להחמיר שלא לכוף בשוטים במונע תשמיש או מזונות לחוד." + ], + [ + "ומכאן קשה לי ג\"כ על הטור שכתב בראש סימן ע\"ז המורד על אשתו שאינו רוצה לשמש עמה או שאינו רוצה לזונה אם היא רוצה כופין אותו מיד להוציא וליתן כתובתה עכ\"ל. (וכ\"כ בר\"ס קנ\"ד אלו שכופין אותו בשוטים להוציא וליתן כתובה מוכה שחין כו' האומר איני זן ואיני מפרנס או שאינו רוצה לשמש כופין אותו ויוציא מיד ויתן כתובה אם תרצה עכ\"ל. וכ\"כ בס\"ס קנ\"ד וז\"ל ור\"ח כתב כל היכא דאמרו רבנן יוציא ויתן כתובה אין כופין בשוטים אם לא שמפורש בו שכופין כגון הנושא בעבירה והאומר איני זן ואיני מפרנס).", + "(הגה\"ה מיהו מה שהקשה בדרישה ס\"ס קנ\"ד על הטור בשם ר\"ח דהא לא כתב הרא\"ש בשם ר\"ח אלא דגריס בדברי רב כופין אבל מ\"מ ר\"ח פסק כשמואל וכמ\"ש הר\"ן והרב המגיד בשמו לק\"מ דס\"ל להטור כיון דהרא\"ש כתב דר\"ח גריס בדברי רב כופין והרא\"ש פסק כרב ולא כתב שר\"ח לא פסק כן ממילא משמע שגם ר\"ח סובר כן. וגם אפשר שמצא הטור בשום פוסק שר\"ח פסק כרב וכן הוא להדיא בתשובת הרמב\"ן סימן קל\"ח וז\"ל וכלל זה מסור בידך שאין כופין לגרש אלא באלו בלבד ששנויים בפ' המדיר (כתובות עז.) והנושא את הפסולות כו' וכן האומר איני זן ואיני מפרנס כדעת ר\"ח ז\"ל עכ\"ל.)", + "וכתב אדוני אבי הרא\"ש ז\"ל וכיון דאיכא פלוגתא דרבוותא ראוי להחמיר שלא לכוף בשוטים כדי שלא יהא גט מעושה עכ\"ל. וכל זה הוא הפך דברי הרא\"ש דפ' הבא על יבמתו דמשמע התם להדיא מדבריו דמסקנתו דמשום תשמיש או מזונות לחוד אין כופין בשוטים אלא במונע ממנה כל ענייני אישות. וכמ\"ש בתשו' הנ\"ל שהבאתי בסי' י\"ב וכתב הוא עצמו בתשובה שם שהאריך הרבה בפסקיו והסכמתו שאין כופין אלא בבאה מחמת טענה.", + "ועוד קשה לי על הטור דהא כתב הרא\"ש בפ' הבא על יבמתו וז\"ל ומדפריך עלה שמואל עד שיכפהו להוציא כו' אלמא שסתם יוציא היינו בכפיה. או שמא איכא למימר דהכי פריך שמואל לרב אותה כפיה שאתה אומר שעושין לו כדי שיוציא דהיינו נידוי אותה כפיה עצמה יעשו לו לזון עכ\"ל ומסיק על זה וכיון דפליגי בה רבוותא ראוי להחמיר שלא לכוף בשוטים הרי דמספקא ליה להרא\"ש דאפי' לרב אפשר לומר דאין כופין בשוטים.", + "וראיתי בבית חדש ר\"ס ע\"ז שכתב על מ\"ש הטור במורד מתשמיש כופין שהוא פשוט בדברי הרא\"ש פ' המדיר ולא מצינו בשום מחבר שחולק על זה גם ראיה ברורה מפ' נערה שנתפתתה (כתובות מח.) היא בבגדה כו'. ולכאורה נראה דאשתמיטתיה דברי הרא\"ש בפרק הבא על יבמתו וכל הפוסקים שהבאתי לקמן סי' כ\"ג. ומפרק נערה שנתפתתה אין ראיה דלא אמרינן התם אלא יוציא ולא כופין.", + "ואפשר גם כוונת הב\"ח אינו אלא לומר דיוציא הוא פשוט ולא נחית השתא בזה דכופין בשוטים." + ], + [ + "ונראה דס\"ל להטור כיון דהרא\"ש בסוף פרק המדיר (כתובות פ\"ז סי' יט) כתב בפלוגתא דרב ושמואל באיני זן ואיני מפרנס וז\"ל ובה\"ג פוסקים כוותיה דרב ור' יוחנן וכר' אבהו דאמר בירושלמי (גיטין פי\"ט ה\"ט) עלה דההיא האומר איני זן ואיני מפרנס מפני ריח הפה כופין מפני חיי נפש לא כל שכן וכן מסתבר דאשה בושה לבוא לב\"ד כל פעם ותמות ברעב כו' אלמא דס\"ל להרא\"ש דהלכה כרב ומדהביא ראיה מהירושלמי דאמר מפני ריח הפה כופין מפני חיי נפש לא כל שכן משמע דס\"ל דהיינו כופין בשוטים ממש כמו ריח הפה דכופין בשוטים לכ\"ע. ומ\"ש הרא\"ש בפרק הבא על יבמתו דמשום תשמיש ומזונות לחוד אין כופין היינו דלא תקשי אהני דפ' המדיר (כתובות עה.) דקתני המדיר את אשתו ממזונות או תשמיש לחוד יוציא ולישנא דיוציא אין כופין לר\"ח אבל במורד ממזונות דהיינו שאומר איני זן ואיני מפרנס כופין ממש לרב וא\"כ ה\"ה במורד מתשמיש דהיינו שאומר שאינו רוצה לשמש עמה כופין לרב וכמ\"ש התוס' (ד\"ה והאמר) והרא\"ש בס\"פ אף על פי (סי' לב) גבי הא דאמרינן התם (ס\"ג.) אלא למ\"ד דממלאכה מי משועבד לה והאמר רב האומר איני זן ואיני מפרנס יוציא ויתן כתובה וז\"ל וא\"ת דמשמע דלא פריך אלא למ\"ד ממלאכה אבל למ\"ד מתשמיש ניחא דפשיטא (כלומר והא פשיטא) דכי היכי דאמר רב האומר איני זן ואיני מפרנס יוציא ויתן כתובה ה\"נ מורד מתשמיש וכי מה בצע לה שיוסיפו לה על כתובתה והיא תתעגן כל ימיה. ועוד אמרינן לעיל (מח.) האומר אי אפשי אלא אני בבגדי והיא בבגדה יוציא ויתן כתובה וכל שכן מונע ממנה תשמיש. וי\"ל דהוי מצי למימר ולטעמך כו' עכ\"ל הרי להדיא דמורד מתשמיש הוי כמורד ממזונות וא\"כ כיון דס\"ל להרא\"ש דהלכה כרב במורד ממזונות דכופין בשוטים ה\"ה במורד מתשמיש. וא\"כ צ\"ל דלא דמי להמדיר את אשתו ממזונות או תשמיש לחוד דיוציא ואין כופין בשוטים דמורד גרע ממדיר. תדע דהא במדיר לא אמרינן דיוציא (כתובות ע.) אלא לאחר ב' שבתות או ל' יום ובמורד אם היא רוצה יוציא מיד אלא ודאי מורד גרע טפי. וכ\"כ מהר\"ש אידלש בחידושיו פ' המדיר אמ\"ש התוס' דלר\"ח גרסינן בההיא דרב בהדיא כופין כו' וההיא דהחולץ כו' שמונע ממנה כל עניני אישות כו' וז\"ל גבי הך דחוזרין אצל גדול דכופין הוצרכו לטעמא דכופין טפי מהנהו דהכא וגבי הא דאיני זן כו' לא הוצרכו לתת טעם אמאי כופין. ואפשר לומר דהאומר איני זן כו' הו\"ל כמורד על אשתו משא\"כ כל הני דהמדיר דהכא דלא הוי כמורד וק\"ל עכ\"ל מהרש\"א.", + "וכן י\"ל דס\"ל להטור לדעת התוס' והרא\"ש דס\"ל דמ\"ש התוס' והרא\"ש בפרק הבא על יבמתו דמשום תשמיש המטה או מזונות לחוד אין כופין היינו במדיר אבל במורד אפילו מתשמיש או מזונות לחוד כופין לרב ולשמואל אין כופין במזונות לחוד ולא דמי להך דהחולץ דחוזרים אצל גדול למכפייה דהתם לא שייך למימר עד שכופין אותו להוציא יכפוהו לזון משא\"כ הכא ומ\"ש הרא\"ש אח\"כ או שמא איכא למימר דהכי פריך שמואל לרב אותה כפיה שאתה אומר שעושין דהיינו נידוי כו' לא בא הרא\"ש אלא לומר דאין הכרח שלשון יוציא היינו כפיה בשוטים אבל לקושטא דמילתא ס\"ל להרא\"ש לדינא באיני זן ומפרנס דכופין בשוטים וכדמוכח ממ\"ש סוף פרק המדיר ממה שהביא בשם הירושלמי מפני ריח הפה כופין מפני חיי נפש לא כל שכן וריח הפה היינו פשיטא כפיה בשוטים לכ\"ע. ועוד דאל\"כ היאך יתיישב מה שהביא הרא\"ש לעיל וז\"ל ועוד מדפריך בסוף פ' אף על פי למאן דמפרש מורד על אשתו באומר איני זן ואיני מפרנס יוציא ויתן כתובה כלומר מה תוספת שייך ביה והלא צריך להוציא ואי כפיה היא במילי משכחת בה תוספת כגון שנידוהו ועומד במרדו אבל אי אמרינן כופין בשוטים פריך שפיר עכ\"ל הרי מוכח להדיא דבאומר איני זן ומפרנס כופין בשוטים לרב. אלא ודאי לא בא הרא\"ש אלא לומר דמלישנא דשמואל אין הוכחה שלשון יוציא דנקט רב יהא פירושו כפיה אלא דאנן קי\"ל מסברא דהיינו כפיה ממש מטעם הירושלמי מפני ריח הפה כופין מפני חיי נפש לא כל שכן.", + "כל זה נראה שהוא דעת הטור בדעת הרא\"ש. וא\"כ לא קשיא מה שהקשה מהר\"ל ן' חביב בתשו' אמ\"ש הטור גבי גבורת אנשים כופין בסתם והוצרך לדחוק דר\"ל כופין בדברים וליתא אלא כוונת הטור דכופין ממש דהא ס\"ל להטור גבי איני זן ואיני מפרנס כופין ממש והרי הרא\"ש בתשו' (שהבאתי לעיל סי' י\"ב) מדמי להדיא גבורת אנשים לאומר איני זן ואיני מפרנס." + ], + [ + "אבל באמת כל זה אינו מוכרח. ויותר נראה דלא קשיא להו להתוס' והרא\"ש מכופין דמזונות דהא רב הוא דאמרה ואפשר ס\"ל לרב דה\"ה במדיר ממזונות או מתשמיש לחוד וכן כל הנך יוציא דמתני' דפ' המדיר אפשר ס\"ל לרב דהיינו כפיה וכדעת ר\"י בתוספות לפי האמת. ואה\"נ דשמואל דס\"ל דבמזונות אין כופין ס\"ל דכל יוציא היינו בלא כפיה אלא דקשיא להו לפי' ר\"ח דס\"ל להלכה דכל יוציא היינו בלא כפיה א\"כ קשיא הך דהחולץ דמוכח התם דכל מה שמוטל על האדם לעשות כופין וע\"ז תירצו דהיינו דוקא כשמונע ממנה כל מיני אישות אבל משום תשמיש המטה או מזונות לחוד אין כופין. ולפ\"ז אף במורד ממזונות או במורד מתשמיש לחוד אין כופין לר\"ח. וכ\"כ הר\"ן (הלכה טז) ס\"פ המדיר (לו. ד\"ה אב) והרב המגיד פי\"ב מה' אישות דר\"ח פסק כשמואל דמורד ממזונות אין כופין וא\"כ משמע דהוא הדין מורד מתשמיש.", + "ותדע דאל\"כ למה הוצרכו התוס' והרא\"ש לתרוצי דהך דהחולץ שאני לפי שמונע ממנה כל מיני אישות הא בלאו הכי לק\"מ דהא הך דהחולץ דמי למורד ממזונות כיון שאינו רוצה לכונסה אלא ודאי לענין כפיה אין חילוק בין מדיר למורד ואף על פי שגם בפסקי תוס' פ' המדיר (אות רמד) ופ' הבא על יבמתו (אות קיז) נראה כן מ\"מ לפענ\"ד אין זה מוכרח ויותר נראה כמו שכתבתי. וגם לא מסתבר כלל לחלק לענין כפיה בין מדיר למורד בזה. וכן הוא בתשובת מהר\"מ מרוטנבורק דפוס פראג ס\"ס תתקמ\"ו ובמרדכי ס\"פ הבא על יבמתו דאין לחלק בכך בין מדיר למורד והבאתי דבריהם לקמן." + ], + [ + "אלא נראה דס\"ל להתוס' והרא\"ש דלר\"ח דס\"ל דקי\"ל דיוציא דמתניתין היינו בלא כפיה וא\"כ צריך לחלק דלא דמי להך דהחולץ משום דהתם מונע ממנה כל ענייני אישות אבל משום מזונות או תשמיש לחוד אין כופין א\"כ ה\"ה ע\"כ דלא קי\"ל כרב באומר איני זן ואיני מפרנס. וכ\"כ הר\"ן והרב המגיד שר\"ח פסק כשמואל. והרא\"ש מחדש עוד דאפילו קי\"ל כרב אפשר דגם רב לא אמר יוציא בכפיה ושמואל קאמר ליה דאפילו לא מנדינן ליה. והא דפריך בפ' אף על פי אמ\"ד מורד ממלאכה והאמר רב יוציא ויתן כתובה לא חש הרא\"ש השתא לשנויי דודאי משום האי מלתא לחוד לא הוי אמרינן דרב ס\"ל כופין דהא אפשר למידחי דתנא מסתמא בגברא בר נידוי לא מיירי א\"נ עדיפא מיניה קמשני ולאו לאימלוכי בה קבעי. ועוד נראה דס\"ל להרא\"ש השתא דאע\"ג דס\"ל לרב דאין כופין לגרש מ\"מ פריך שפיר דכיון דרב קאמר יוציא ויתן כתובה א\"כ חייב בכתובה מיד וכמו שכתבתי לקמן סי' ל\"ז בשם מהר\"מ ושאר כל הפוסקים. דאפי' היכא דאין כופין על הגט כופין על הכתובה וא\"כ הוי הכתובה כמו חוב עליו שחייב לשלם מיד והוי כמו פריעת בעל חוב דאמרינן בפרק הכותב (כתובות דף פ\"ו) . פריעת בעל חוב מצוה וכופין ומכין אותו כו'. ואם כן כיון דמוכרח לשלם מיד מה תוספת שייך וזה ברור.", + "ויש לדקדק כן מדברי הרא\"ש דלעיל גופיה שכתב דלשון יוציא משמע כפיה מדפריך עליה שמואל עד שכופין להוציא כו'. ויש להקשות למה ליה להוכחה זו הא איהו גופיה מוכיח אח\"כ דכפיה היינו בשוטים מדפריך בפ' אף על פי והאמר רב יוציא ויתן כתובה כו' א\"כ מהתם גופיה מוכח דלשון יוציא דקאמר רב היינו כפיה דאל\"כ מאי פריך התם אלא ודאי מפ' אף על פי לחודיה לא מצי לאוכוחי די\"ל דמ\"מ פריך שפיר מדחייב כתובה מיד אלא כיון שכבר הוכיח דיוציא דקאמר רב היינו כופין א\"כ מסתמא האי כופין הוי דומיא דיוציא ויתן כתובה דהיינו בשוטים ודו\"ק.", + "ועוד דאפי' ס\"ל לרב כופין מ\"מ נראה דהרא\"ש פסק כשמואל וכמו שכתבתי. ומ\"ש הרא\"ש בפרק המדיר דקי\"ל כרב לא כתב כן אלא להלכה לפי מה שנראה לו עיקר אבל למעשה לא רצה לסמוך אסברתו וחשש לחומרא (לדעת הרי\"ף שהביא ס\"פ המדיר ור\"ח שפסקו כשמואל וכ\"כ הרמב\"ם פי\"ב מה' אישות וכ\"כ הר\"ן והרב המגיד על שמו) דלא ליהוי גט מעושה ובניה ממזרים וסמך עצמו אמ\"ש בפרק הבא על יבמתו דכיון דפליגי בה רבוותא ראוי להחמיר שלא לכוף בשוטים. והכי מוכח נמי ממ\"ש הרא\"ש בפרק אף על פי אהך דפריך התם מורד ממלאכה והאמר רב האומר איני זן ואיני מפרנס יוציא ויתן כתובה כו'. ופלפל הרא\"ש שם דהא לשמואל נמי לא ניחא ע\"ש שפלפל בזה שתי פעמים (והוא מדברי התוס' שם (סג. ד\"ה והאומר) והבאתי דבריו לקמן סי' מ\"ו ומאי נפקא לי' מיניה הא איהו פסק בס\"פ המדיר כרב אלא ודאי משמע דס\"ל להרא\"ש דיש לחוש לחומרא לדברי שמואל כי היכי דלא ליהוי גט מעושה. ותדע דהרי בס\"פ המדיר (סי' כ') כתב נמי הרא\"ש בסתם כדברי הרי\"ף (לו.) דבשהתה עמו עשר שנים כייפינן ליה בשוטים ואפילו אמרה דיירינא בהדיה בסהדי. ובפ' הבא על יבמתו כתב הרא\"ש שראוי להחמיר שלא לכוף בשוטים וכמ\"ש ברמזים שם (בקיצור אות יא) ובטור (סי' קנד) שכן דעת הרא\"ש והוא פשוט יותר מזה שברמזים ס\"פ המדיר (אות כ) כתב בהדיא בסתם שהה עמה י' שנים ולא ילדה כופין אותו בשוטים להוציא אפילו אמרה דיירינא בהדיה בסהדי. אלא ודאי בע\"כ צ\"ל דהרא\"ש והרמזים בפ' המדיר סמכו עצמם בזה אמ\"ש בפ' הבא על יבמתו משום דהתם עיקר פלפולו של הרא\"ש אי כופין בשוטים או לא א\"כ גם לענין איני זן ואיני מפרנס י\"ל כן." + ], + [ + "וכאשר כתבתי בדעת הרא\"ש כן מוכח דעת רבינו ירוחם בדעת הרא\"ש ובדעת עצמו שידוע שהוא תלמיד הרא\"ש ובכל מקום סותם דבריו ע\"פ פסקי הרא\"ש. והנה כתב בספר מישרים נתיב כ\"ג חלק ח' (סי' ע\"ב) וז\"ל האומר איני זן ואיני מפרנס יוציא ויתן כתובה כי הוא נמי מורד וצריך לאמלוכי בה כלומר בידה הדבר תלוי אם היא רוצה יגרשנה מיד ויתן לה כתובה ואם היא אינה רוצה ימתינו שמא יחזור בו ביני וביני מוסיפים על כתובתה וכן הדין למאן דפסק האומר איני זן כו' שכופין אותו לזון מוסיפים נמי על כתובתה (וכל זה הוא מדברי הרא\"ש פ' אף על פי שכן כתב לדברי רב ושמואל וכ\"כ התוספות שם עיין שם) ובכמו כן כל אותן שאמרנו יוציא ויתן כתובה כגון אי אפשי אלא היא בבגדה והוא בבגדו או למורד מתשמיש שאומר אי אפשי בתשמיש דינה כך שהדבר תלוי בה עכ\"ל ואח\"כ כתב ואלו שכופין להוציא מוכה שחין כו' ופי' ר\"ח שאין כופין אלא היכא שמפורש בהדיא שכופין ובכל מקום שאומרים יוציא בסתם אומרים לו כבר חייבוך חכמים אבל לכפותו בשוטים לא כו'. וכתב הרא\"ש ויש מחלוקת במי ששהה עם אשתו י' שנים ולא ילדה אם כופין אותו בשוטים או לא וכיון שנחלקו בו הגדולים ראוי להחמיר שלא לכוף בשוטים דלא ליהוי גט מעושה עכ\"ל. ובחלק ה' (שם נח:) כתב האומר איני זן ואיני מפרנס אין כופין אותו להוציא אלא כופין אותו לזון. האומר אי אפשי אלא אני בבגדי והיא בבגדה יוציא ויתן כתובה עכ\"ל הרי מוכח להדיא דעת רבינו ירוחם כמו שכתבתי. ונראה להדיא מדבריו שגם דעת הרא\"ש כן שהרי כתב בספרו ע\"פ דברי הרא\"ש ואיך יכתוב כאן בסתם דלא כותיה ולא יזכיר דעתו כלל ובפרט שהזכיר דעת הרא\"ש גבי שהתה עשר שנים ולא ילדה שהם דברי הרא\"ש בפרק הבא על יבמתו אשר שם מבוארים דברי הרא\"ש באריכות אלא ודאי כמו שכתבתי." + ], + [ + "וגם בריב\"ש סי' קכ\"ז מוכח להדיא שכן דעת הרא\"ש שפסק שם בטענת גבורת אנשים דאין כופין והביא כמה ראיות וחדא מנייהו וז\"ל וכ\"כ הרא\"ש ז\"ל בשם ר\"ח בפ' הבא על יבמתו דמשום תשמיש לחודיה או משום מזונות לחודייהו אין כופין. והא דאמרינן בפ' החולץ חוזרים אצל גדול למכפייה היינו משום שמונע ממנה כל ענייני אישות וכן הכריע הרא\"ש ז\"ל שבלא ראיה ברורה אין לעשות כפיה שלא יהא גט מעושה עכ\"ל הריב\"ש הרי להדיא כמו שכתבתי." + ], + [ + "וגם מדברי המרדכי נראה להדיא כמו שכתבתי. שכתב בס\"פ הבא על יבמתו וז\"ל אף על גב דמשמע הכא דכופין אותה בבאה מחמת טענה אומר הר\"ם ז\"ל דהני מילי היכא דהוי איהו עקר דאין לו תקנה לעולם אבל המדיר אשתו מתשמיש דרתח עלה וסופו להתפייס בהא לא אשכחן שכופין אלא במילי למקרייא עבריינא כדפי' ר\"י (בשם ר\"ח שחושש לדבריו לחומרא וכמ\"ש לקמן סי' כ\"ד וסי' ל\"ח) ואפי' המורד מתשמיש וממזונות אין כופין אותו להוציא בגט דגבי מורד ממזונות קי\"ל בס\"פ המדיר (כתובות עז.) כשמואל דאמר עד שיכפוהו להוציא כופין אותו לזון ומתשמיש לא כייפינן להוציא אלא מוסיפים על כתובתה כדאמרינן פ' אף על פי (כתובות סג.) ומיהו נמלכים בה אי אמרה לא בעינא לא איהו ולא תוספת דיליה כייפינן ניהליה דליפקה בגט ולא כייפינן בשוטים אלא במילי עיין ר\"פ המדיר ופ' אף על פי עכ\"ל. ובפ' אף על פי (סי' פג) הביא ג\"כ דברי ר\"ח דכל מקום שאמרו יוציא לא כייפינן ליה ע\"ש. ובר\"פ המדיר (סי' קצד) כתב דברי ר\"י וכתב ור\"ח פי' כל יוציא שבתלמוד אין כופין כו' ומ\"ש שם אח\"כ ובההיא דלעיל דקתני יוציא באיני זן ומפרנס גריס ר\"ח כופין אותו ויוציא אבל היכא דאיכא סתמא יוציא לא כייפינן ליה להוציא עיין פ' הבא על יבמתו עכ\"ל. לא בא אלא לומר דלא תיקשי מסתם יוציא דקאמר רב גבי איני זן ואיני מפרנס דמוכח מיניה דפירושו דכופין אבל לדינא ס\"ל כשמואל. והיינו שכתב עיין פ' הבא על יבמתו משום דשם כתב דקי\"ל כשמואל." + ], + [ + "והנה אעתיק לך לשון תשו' מהר\"ם עצמו דפוס פראג ס\"ס תתקמ\"ו ומתוכה יתבררו דברי וז\"ל והמורד על אשתו אם מורד ממזונות לחוד כופין אותו לזון כשמואל ס\"פ המדיר או מוסיפים על כתובתה אם היא רוצה ואם מורד רק מתשמיש המטה אמרינן ליה חכמים חייבוך להוציא ואי לא צריך למקרייך עבריינא אבל לא כפינן בשוטים. וכן פי' ר\"ח מכח ירושלמי. אבל המורד מן הכל כופין אותו להוציא במילי ובשוטים כיון דמונע ממנה כל ענייני אישות וראיה מפ' החולץ (יבמות לט.) מצוה בגדול לייבם כו' עד לא רצו חוזרים אצל גדול למכפייה ואין פנאי להאריך. ושלום מאיר בר ברוך עכ\"ל. הרי להדיא כמו שכתבתי. גם הבעל העיטור בסוף דיני מרד דף ק\"ד ריש ע\"ג כתב דפסקו רבוותא כשמואל והביא דברי הירושלמי ור\"ח דאין כופין אלא היכא דמפרש כופין ע\"ש. וכן הסמ\"ג בסוף עשין מ\"ח כתב דאין לכוף אלא היכא דאיתמר בהדיא וכהירושלמי ור\"ח." + ], + [ + "ואם כן כיון שמבואר להדיא מדברי מהר\"ם והמרדכי ורבינו ירוחם והריב\"ש ושאר פוסקים דבמורד מתשמיש או ממזונות לחוד אין כופין בשוטים. והוכחתי שכן דעת התוספות והרא\"ש גם כן וכן משמע מתשו' הרא\"ש שהבאתי לעיל סי' י\"ב והיינו דמסיים שם ומסתבר שכופין לרב כו' משמע דוקא לרב ס\"ל דכופין והיינו דמסיים נמי אבל משום תשמיש לחודיה לא כייפינן והארכתי הרבה בפסקי והסכמתי שאין כופין אלא בבאה מחמת טענה שמפורש להדיא בגמרא סוף פרק הבא על יבמתו (יבמות סה:) דכופין אבל בשום ענין אחר אפילו במורד מתשמיש או באומר איני זן ואיני מפרנס אין כופין דאל\"כ הוי ליה למימר שאין כופין אלא בבאה מחמת טענה או במורד ממזונות או מתשמיש אלא ודאי משמע דס\"ל להרא\"ש דבכל ענין אין כופין במורד ממזונות או מתשמיש אלא בבאה מחמת טענה. ועוד יש להוכיח כן מדבריו שכתב והארכתי הרבה בפסקי והסכמתי שאין כופין אלא בבאה מחמת טענה כו' והרי בפסקיו (שם סי' יא) שהאריך מזה לא הזכיר שום דבר בבאה מחמת טענה אלא ודאי כיון שכתב בסוף דבריו בפסקיו וכיון דפליגי בה רבוותא ראוי להחמיר שלא לכוף בשוטים כי היכי דלא ליהוי גט מעושה ממילא משמע דאכל הנך שהזכיר לעיל קאי כיון דפליגי בה רבוותא ראוי להחמיר וא\"כ בכולהו אין לכוף. רק לקמן בפסקיו אח\"כ גבי דינא דבאה מחמת טענה כתב סתם הך דאיתא בגמרא בבאה מחמת טענה כופין וע\"פ אותן הדרכים שהזכיר שם מדברי התוספות ע\"ש ודוק כי זה ברור לפענ\"ד.", + "ואם כן הדרא קושיא לדוכתא דהיאך כתב מתחלה בתשובה הנ\"ל ולענין כפיה ודאי הוא כמו שכתבת שכופים אותו להוציא כו'." + ], + [ + "הנה הקדמנו לך תשובת הרא\"ש זו לפי שבישובה יתיישב ג\"כ מה שהקשינו לעיל סי' ט' בתשובת הרא\"ש אחרת. וכן מה שהקשינו לעיל סי' י' תשובות רמב\"ן דסתרי אהדדי וכן מה שהקשינו לעיל סי' י\"א תשו' רשב\"א דסתרי אהדדי.", + "ונראה לפע\"ד דכך הוא הצעת דברי הרא\"ש בתשובה זו שהבאתי לעיל סי' י\"ב. והוא שנראה לעין בתחלת דבריו שכתב הרא\"ש היינו אם הדין כך שכופין אותו להוציא כו' אלמא שאין הדין ברור שכופין אותו להוציא הרי שפתח דבריו הוא שאין הדין ברור ומ\"ש אח\"כ ולענין כפיה ודאי הוא כמו שכתבת כו' ר\"ל ודאי ע\"פ שורת הדין כך הוא כמו שכתבת דלא דמי להיא אמרה מיניה כו' אלא לאיני זן ומפרנס כיון דמונע ממנה מצות עונה ואינו משמש עמה כלל אך לענין כפיה דאיני זן ומפרנס וכן דאיני משמש גופיה ידעת מה שכתב ר\"י כו' ומה שפי' ר\"ח עליו דאין כופין אלא היכא שמפרש כופין וא\"כ לדידיה דוקא במונע ממנה כל עניני אישות אבל משום מזונות או תשמיש לחוד לא כייפינן לר\"ח. והארכתי הרבה בפסקי והסכמתי שאע\"פ שנראה עיקר ע\"פ שורת הדין כר\"י מ\"מ כי היכי דלא ליהוי גט מעושה חיישינן לחומרא והסכמתי שאין כופין אלא בבאה מחמת טענה כו' וא\"כ גם כאן בטענת גבורת אנשים יש לחוש לחומרא לפי' ר\"ח דאין כופין בשוטים אלא בבאה מחמת טענה כך נ\"ל המשך דברי הרא\"ש בתשובה זו. והוא ממש כמו שכתבתי לעיל לדעתו בפסקיו דאע\"ג דלדינא ס\"ל עיקר כרב וכר\"י מ\"מ למעשה חשש לחומרא לדברי ר\"ח. וכן מדוקדק עוד מלשונו בתשובה הנ\"ל שכתב מה שכתב ר\"י ז\"ל שרצה לומר כו' משמע דגם ר\"י גופיה לא עבד עובדא הלכה למעשה כסברתו רק שרצה לומר כן וכמו שכתבתי לעיל סי' כ\"א ולקמן סי' ל\"ח דר\"י גופיה חש להחמיר כפי' ר\"ח. ואף על פי שהרא\"ש בפ' הבא על יבמתו (סי' טו) לא כתב דכופין בבאה מחמת טענה אלא כששהתה עמו י' שנים משמע ליה כאן בתשובה דפשוט דחד טעמא הוא דהא טעמא דשהתה עמו י' שנים הוא משום דידוע שהוא עקר א\"כ כל שכן בטענת גבורת אנשים. ובאמת פשוט הוא מסברא דדין אחד להם בזה. וכן משמע מלשון המרדכי סוף פרק הבא על יבמתו שהבאתי לעיל סי' כ\"א שכתב אף על גב דמשמע הכא דכופין אותו בבאה מחמת טענה אומר הר\"ם ז\"ל הני מילי דהוי איהו עקר דאין לו תקנה לעולם כו'. וכן הוא בתשו' רמב\"ן סי' קל\"ט ובתשו' רשב\"א סי' תרכ\"ח דגם בטענת אינו יכול אין כופין אלא בבאה מחמת טענה והבאתי דבריהם לעיל סי' י' וי\"א." + ], + [ + "והשתא נמי ניחא מה שהקשינו לעיל דבתשו' הרא\"ש כלל מ\"ג דין ב' כתב בטענת גבורת אנשים דבעינן באה מחמת טענה והוא נגד התוספות וכל הפוסקים ונגד תשובת ריצב\"א עצמה שהביא הרא\"ש בקצרה. ועוד הקשינו תשובת רמב\"ן סי' קמ\"א אתשובת רמב\"ן סי' קל\"ט דסתרי אהדדי. ובמה שכתבנו יתיישב הכל על נכון דודאי לענין היכא שהוא מודה או לענין נאמנות אפילו אינה באה מחמת טענה נאמנת וכדאיתא בתוס' וכל הפוסקים והיינו לענין דאמרינן ליה להוציא וליתן כתובה דאי הוי מודה היה צריך להוציא וליתן כתובה דלא דמי לאינו יורה כחץ דאע\"ג שהוא מודה א\"צ להוציא כיון שאינה באה מחמת טענה דהכא אינו מקיים מצות עונה כלל.", + "ומ\"ש בתשובת הרא\"ש כלל מ\"ג דין ב' ובתשובת הרמב\"ן סי' קל\"ט דבעינן באה מחמת טענה היינו לענין מה שכתבו שם כופין אותו דלענין כפיה אין כופין אלא בבאה מחמת טענה וכמו שכתבתי לעיל בשם התוס' והרא\"ש בפסקיו ובתשו' כלל מ\"ג דין י\"ב. ויש לדקדק כן מלשון תשובת רמב\"ן גופיה סי' קמ\"א שכתב וז\"ל בטוענת אינו יכול נאמנת דאינה מעיזה בפניו וכופין אותו לגרש וכ\"כ ריב\"א והביא ראיה מההיא דאמר שמואל האומר אי אפשי אלא הוא בבגדו והיא בבגדה יוציא ויתן כתובה.", + "ועוד נראה דהכל יודעים כלה למה נכנסה לחופה ועל דעת כן נשאת לו הלכך אפילו טוענת סתם שאינו יכול יוציאנה בגט וכל שכן בבאה מחמת טענה דאמרה בעינא חוטרא לידא ומרא לקבורה עכ\"ל. דיש לדקדק דמתחלה כתב וכופין אותו לגרש ואח\"כ כתב יוציאנה בגט ולא כתב לשון כופין ועוד שכתב והביא ראיה מהיא בבגדה כו' והתם ודאי אין כופין דהא לא קתני אלא יוציא וכל היכא דקתני יוציא אין כופין וכמ\"ש כל הפוסקים והרמב\"ן גופיה בכמה דוכתי וכ\"כ הרב המגיד פי\"ד מה' אישות דין ח' בשם הרמב\"ן והרשב\"א דכל היכא דתני יוציא אין כופין אלא ודאי ה\"ק נאמנת וכופין אותו לגרש במקום שהדין נותן שכופין וכמ\"ש מקודם בסמוך בסימן קל\"ט דהיינו בבאה מחמת טענה ואח\"כ כתב הלכך אפילו טוענת סתם שאינו יכול יוציאנה בגט ולא כתב כופין כיון שאינה באה מחמת טענה." + ], + [ + "אך דברי תשובת רשב\"א סי' תרכ\"ח שהבאתי לעיל סי' י\"א עדיין צריכים לי עיון דמשמע מדבריו דאף בבאה מחמת טענה לא כייפינן להוציא בטענת אינו יכול כשיתן כתובה. וזה הפך דברי תשו' רשב\"א סי' אלף רנ\"ה ותשו' רשב\"א שהביא ב\"י ותשו' רמב\"ן סימן קל\"ט וכל הפוסקים הנ\"ל. וגם קשה דהא אמרינן בהדיא בגמרא ס\"פ הבא על יבמתו דבבאה מחמת טענה כופין להוציא ויתן כתובה והוא פשוט ומוסכם מכל הפוסקים וא\"כ כל שכן הכא דאע\"ג דהתם היינו בשהתה י' שנים מ\"מ הכא פשיטא דלא צריך י' שנים אלא משום דאז ידוע שאינם יולדים כל שכן הכא שידוע מיד שהוא עקר וכמ\"ש לעיל וצ\"ע.", + "וגם קשה דבתשו' רשב\"א סי' אלף רל\"ו גבי קדושין שלא נמסרו לביאה כתב דכופין אותו להוציא דכיון שהן אסורות מלינשא לעולם מחמתן בין להם בין לאחרים כופין אותו ליתן גט תדע שכן הוא שהרי מי שאינו יכול כופין אותו ליתן גט כל שכן באה מחמת טענה כחוטרא לידא ומרא לקבורה עכ\"ל הרי להדיא דאף באינה באה מחמת טענה כופין להוציא בטענת אינו יכול וצ\"ע." + ], + [ + "וגם קשה לעיל תשובת רשב\"א זו דסימן אלף רל\"ו מתשובת רשב\"א דסימן תרכ\"ח דכתב שם דאין כופין להוציא אפילו בבאה מחמת טענה.", + "ונראה דט\"ס הוא בתשובת רשב\"א סי' אלף רל\"ו שהיה כתוב שהרי מי שאינו יכול כופין אותו ליתן גט כל שהיא באה מחמת טענה וכתב הסופר הראשון ראשי תיבות כל שהיא: - כ\"ש ואח\"כ כתב הסופר השני כל שכן במקום כ\"ש. וראיה ברורה לזה ממ\"ש מהר\"י קולון סוף שורש קל\"ה וז\"ל ואם האשה רוצה שישאנה כיון שאינו יכול לכונסה נלע\"ד שיכולים לכופו אם היא באה מחמת טענת דחוטרא לידא ומרא לקבורה וכן כתב רבינו שלמה בן אדרת על המקדש קדושין שלא נמסרו לביאה עכ\"ל משמע מדבריו להדיא דס\"ל להרשב\"א דדוקא בבאה מחמת טענה כופין להוציא בקדושין שלא נמסרו לביאה (וכ\"כ ב\"י סי' קנ\"ד בשם מהרי\"ק בשם הרשב\"א וז\"ל כתב מהרי\"ק בשורש קל\"ה בשם הרשב\"א על המקדש קדושין שלא נמסרו לביאה והיא באה מחמת טענה כופין אותו להוציא כו') והרי הרשב\"א כתב כל שכן באה מחמת טענה משמע ה\"ה לא באה מחמת טענה אלא ודאי ט\"ס הוא וצ\"ל כמו שכתבתי. ואף על גב דבב\"י סי' קנ\"ד כתב דמשמע מדברי הרשב\"א סי' אלף רל\"ו אפילו לא באה מחמת טענה היינו לפי שהיה לפניו נוסח זו שלפנינו בדפוס אבל נראה דט\"ס הוא וכמו שכתבתי. וא\"כ נתיישב תשובת רשב\"א דסי' אלף רל\"ו שהוא כדברי שאר תשובות רשב\"א דלעיל וכדעת שאר הפוסקים. אך תשובת רשב\"א דסימן תרכ\"ח נשארה בקושיא." + ], + [ + "ואין להקשות א\"כ מנ\"ל להרשב\"א דבעינן באה מחמת טענה גבי כשאינו רוצה לכנסה הא לא נזכר כן בשום מקום וגם הוא נגד הפוסקים שהבאתי לעיל סי' כ\"ג דבמונע ממנה כל עניני אישות כופין אפילו אינה באה מחמת טענה. נראה דס\"ל להרשב\"א כמ\"ש בהגהת אשרי ס\"פ אף על פי גבי לא רצה לחלוץ ולייבם דכופין אותו וז\"ל היינו דוקא בבאה מחמת טענה אבל אי לא באה מחמת טענה לא פר\"י עכ\"ל.", + "ומ\"מ לענין דינא אין זה נ\"ל עיקר שהרי אמרינן בגמרא פ' החולץ סתם דכייפינן ליה ולא הוזכר באה מחמת טענה וכן משמע מדברי כל הפוסקים והטור וש\"ע סי' קס\"א ס\"ד שכתבו סתם כופין אותו ולא הוזכר בדבריהם באה מחמת טענה ולא אשתמיט חד מהפוסקים דלפלוג בהכי. וגם מה שיצא לו להגהת אשר\"י כן נ\"ל שאינו מוכרח דנראה שהוציא כן מדברי התוס' פ' אף על פי (כתובות דף ס\"ד.) סוף ד\"ה תבע כו' וז\"ל תיקשי ליה מדתנן בהחולץ חוזרים אצל גדול למכפייה כו'. אי נמי משום דהיא גופה איכא לפרושי בבאה מחמת טענה כו'. ולפענ\"ד נראה דאין כוונת התוס' לומר אלא דלהכי לא פריך מהתם משום דאיכא לפרושי בבאה מחמת טענה אבל ודאי לקושטא דמילתא אפי' אינה באה מחמת טענה דינא הכי. וכן מוכח בתוס' ר\"פ המדיר ופ' הבא על יבמתו דף ס\"ג והרא\"ש שם ושאר פוסקים שהקשו מהך דהחולץ דאמרינן למכפייה אהך דהמדיר והוצרכו לתרץ משום דשאני התם שמונע ממנה כל עניני אישות אבל משום תשמיש או מזונות לחוד לא כייפינן ליה אלמא דבמונע ממנה כל עניני אישות אפי' אינה באה מחמת טענה כייפינן ליה דהא בהמדיר ודאי לא מיירי בבאה מחמת טענה. ועוד דבבאה מחמת טענה אפילו נותן לה מזונות כייפינן ליה להוציא כדמוכח להדיא בגמרא ס\"פ הבא על יבמתו וכל הפוסקים ע\"ש. וא\"כ לענין דינא עיקר כתשובת רשב\"א של דפוס לפנינו דאפילו אינה באה מחמת טענה כייפינן ליה בקדושין שלא נמסרו לביאה כיון שמונע ממנה כל עניני אישות. ודלא כנראה מדברי מהרי\"ק שורש קל\"ה דבכה\"ג בעינן דוקא באה מחמת טענה וכ\"כ ב\"י סי' קנ\"ד דבכה\"ג לא בעינן באה מחמת טענה.", + "מיהו מ\"ש הב\"י שם וכן דעת הר\"ן והתוס' בסוף נדרים גבי השמים ביני לבינו דאפילו לא אתיא מחמת טענת חוטרא לידא ומרא לקבורה יוציא ויתן כתובה והביאו ראיה לדבר אף על פי שאין נראה כן מדברי הרא\"ש שם עכ\"ל. אין דבריו נכונים בזה בתרתי חדא דלא נראה שם מתוס' והר\"ן כלום דלא מיירי התם מדין זה אלא מטענת אינו יכול וע\"כ אין כוונתם שם דכופין להוציא שהרי לא כתבו רק לשון יוציא וכבר מבואר בדברי התוס' ר\"פ המדיר ופ' הבא על יבמתו והרא\"ש שם ושאר הרבה פוסקים דקי\"ל דכל היכא דאמרינן יוציא אין כופין וכן מוכח ממה שהביאו התוס' והר\"ן שם ראיה מהוא בבגדו כו' והתם פשיטא דקי\"ל אין כופין אף על גב דקתני יוציא וכמו שנתבאר לעיל סי' ט\"ו וכ\"ג ויתבאר עוד לקמן סי' ל\"ח. וגם מ\"ש הב\"י אף על פי שלא נראה כן מדברי הרא\"ש שם אינו נכון דלא נזכר שם בהרא\"ש כלום דבר שכנגד זה דלא כתב שם רק כשתובעת כתובתה אינה נאמנת ואין ענין זה לכאן ואדרבה בהרא\"ש פ' הבא על יבמתו מוכח להדיא דכופין אפילו אינה באה מחמת טענה כל שמונע ממנה כל ענייני אישות וכמ\"ש.", + "וראיתי בדרכי משה סי' קנ\"ד (אות ז) השיג ג\"כ על מ\"ש הב\"י אף על פי שאין נראה כן מדברי הרא\"ש מטעם אחר שאין ממנו השגה ולא הרגיש במה שכתבתי. וז\"ל דרכי משה ולא ידעתי למה כתב שאין נ\"ל כן מדברי הרא\"ש דבכה\"ג דלא יוכל לכנסה צריך לגרשה אפי' בלא טענה דהא לא עדיף מאמרה שאין לו גבורת אנשים או שאינו שוכב עמה דכופין אותו לגרשה אף על גב דלא באה מחמת טענה כמו שמבואר בתשובת הרא\"ש כלל מ\"ג סי' י\"ב וכל שכן בכה\"ג עכ\"ל דרכי משה.", + "ואין מזה השגה דכבר כתבתי לעיל סי' כ\"ד דדעת הרא\"ש דבגבורת אנשים אין כופין. ואם כן היה נראה לדינא עיקר דהיכא דמונע ממנה כל עניני אישות כופין בשוטים אפילו אינה באה מחמת טענה. אך למעשה צריך עיון כיון דבהגהת אשר\"י כתב דאין כופין אלא בבאה מחמת טענה וכן פסק מהרי\"ק שורש קל\"ה וגם בתרומת הדשן סי' ר\"כ הביא דברי הגהת אשר\"י בסתם משמע דס\"ל הכי לדינא ואם כן יש להחמיר באיסורא דאורייתא דלא ליהוי גט מעושה ובניה ממזרים דהא חזינן דהתוס' והרא\"ש אף על גב דס\"ל עיקר לדינא דכל היכא דקתני יוציא כופין אפ\"ה חששו לחומרא לפי' ר\"ח דאין כופין כיון שלא נמצא ראיה ברורה כי היכי דלא להוי גט מעושה וכמ\"ש לעיל א\"כ כל שכן הכא. וא\"כ בהך דהחולץ ודאי כייפינן ליה לחלוץ אפי' אינה באה מחמת טענה כי כן דעת רוב הפוסקים וכן נראה עיקר וכמ\"ש למעלה והכא לא שייך גט מעושה אבל בקדושין שלא נמסרו לביאה וכן המקדש בענין שצריך להוציא צ\"ע למעשה אם לכופו בשוטים.", + "ועוד די\"ל דאפילו למ\"ד בטענת אינו יכול כופין מ\"מ במורד אין כופין וטעם הדבר משום דבמורד יש תקנה אולי יתחרט אח\"כ. וכן מוכרח לומר לפי מה שמוכרח לעיל מכמה תשובות רשב\"א דבטענת אינו יכול בבאה מחמת טענה כופין ובסי' אלף קצ\"ב כתב הרשב\"א בתשו' וז\"ל ומיהא נמי משמע דאפי' באה מחמת טענה אין כופין אותו בשוטים לגרש אלא שכותבים עליו אגרת מרד ומוסיף לה על כתובתה וכמו ששנינו וכן המורד על אשתו מוסיפים לה על כתובתה ג' דינרין כו'. ומיהו יוציא ויתן כתובה דקאמרינן בכל דוכתא אומרים לו להוציא ואם רצה להוציא יוציא ויתן כתובה ואם לא רצה להוציא אין כופין אותו להוציא שאין כופין אלא לאותן ששנינו במשנה המדיר מוכה שחין וחביריו וכן מי שנשא את הפסולות לו וכמ\"ש אין מעשים אלא לפסולות וכן מי ששהה עם אשתו י' שנים ולא ילדה ואין לו בנים מאשה אחרת ומשום פריה ורביה אבל כאן אין כופין להוציא בשוטים אלא שכופין ליתן לה כתובתה כו' עכ\"ל. וצריך להתיישב בדבר. מיהו בבאה מחמת טענה כופין בשוטים להוציא היכא דמונע ממנה כל ענייני אישות. אף שבתשו' רשב\"א זו דסי' אלף קצ\"ב לא נראה כן יחיד הוא נגד כל הפוסקים שהבאתי לעיל ובטל ברובא דרובא ובפרט שדבריהם עיקר אפילו אינה באה מחמת טענה וכמ\"ש לעיל וגם בתשו' אחרות שהבאתי לעיל פסק הוא עצמו כן וכן עיקר.", + "ומ\"מ לענין טענת גבורת אנשים יהיה איך שיהיה כיון שתשו' רשב\"א סותרות זו את זו ודאי דלא סמכינן אתשו' רשב\"א לקולא אלא לחומרא ובפרט שדעת רוב וכמעט כל הפוסקים כן לחומרא. ועוד די\"ל דהרשב\"א לא דקדק בדבר וכתב כופין וכוונתו כופין במילי וכמו שפירש מהר\"ל ן' חביב דברי הרא\"ש וטור כן ואף על פי שכתבתי לעיל סי' י\"ג שאין דברי מהר\"ל ן' חביב נכונים בזה היינו מכח כל הקושיות שהקשיתי לעיל שאי אפשר לפרש דברי הרא\"ש וטור כן. וגם משום שאפשר ליישב דברי הרא\"ש וטור בענין אחר וכמו שכתבתי לעיל. אבל מ\"מ דברי הרשב\"א אפשר לפרש כן. ותדע שהרי הב\"י סי' קנ\"ד הביא תשו' רשב\"א אחת וז\"ל אבל באינו יכול כופין אותו להוציא ואפילו בלא טענה כו' ואפילו באומר הוא בבגדו והיא בבגדה כופין אותו להוציא כל שכן מי שאינו נזקק לה כלל עכ\"ל. הרי דבהוא בבגדו כו' נמי כתב כופין והתם ודאי ליכא למ\"ד דכופין בשוטים וכמ\"ש כל הפוסקים וכל האחרונים בכמה דוכתי וכן הרשב\"א גופיה בתשו' סי' אלף קצ\"ב ובכמה דוכתי דהיכא דקתני יוציא אין כופין בשוטים וכ\"כ הרב המגיד פי\"ד מהלכות אישות דין ח' בשם הרמב\"ן והרשב\"א דבכל מקום שאמרו יוציא אין כופין. אלא ודאי לא נחית הרשב\"א השתא להכי ולשון כופין דנקט היינו במילי.", + "ומדברי הרב בדרכי משה שהבאתי לעיל נראה דיש להורות למעשה בקדושין שלא נמסרו לביאה וכה\"ג דיש לכופו להוציא אפילו לא באה מחמת טענה וגם בהג\"ה סי' קנ\"ד כתב סתם אם קידש אשה ואסורה להנשא לו ולאחרים כופין אותו להוציא עכ\"ל ולא הזכיר באה מחמת טענה. ולפע\"ד נראה למעשה כמו שכתבתי. גם הרב גופיה כתב בסי' קס\"ה ס\"א אם אומר שאינו רוצה להתייבם ולא לחלוץ כופין אותו ודוקא בבאה מחמת טענה עכ\"ל הרי דאפילו גבי חליצה צריכה לבוא מחמת טענה וכל שכן גבי גט כדאיתא בכל הפוסקים וא\"כ דברי הרב סותרים זה את זה וצ\"ע." + ], + [ + "העולה מכל זה שכתבתי דאפילו במונע ממנה כל ענייני אישות אין לכוף בשוטים אלא בבאה מחמת טענה מיהו בבאה מחמת טענה יש לכוף אפילו בתשמיש לחוד וכמוכח בגמ' ס\"פ הבא על יבמתו וכמו שכתבתי כל הפוסקים וכמ\"ש למעלה. וא\"כ גם בטענת גבורת אנשים בבאה מחמת טענה כופין אותו בשוטים להוציא אבל באינה באה מחמת טענה אין כופין. וכן פסק להדיא בתשובת ריב\"ש דאין כופין בטענת גבורת אנשים והביא שם כמה ראיות ע\"ש.", + "וכן מוכח בתשו' בנימין זאב סי' קכ\"ו דבריש התשובה הביא בסתם דברי התוס' והר\"ן שלהי נדרים דבטענת אינו יכול מהימנא ויוציא ויתן כתובה אפי' לא אתיא מחמת טענה כו' ואח\"כ כתב וה\"נ בנדון זה דבאה מחמת טענה נאמנת אלא ודאי לא כתב אח\"כ מחמת טענה אלא משום דבעי למימר אח\"כ דכופין בשוטים כתב מתחלה דבאה מחמת טענה אבל בלא כפיה בשוטים פשיטא דס\"ל להבנימין זאב לדינא דאינה צריכה לבוא מחמת טענה. והא ראיה שגם אח\"כ קרוב לסוף התשובה הביא דברי התוספות דשילהי נדרים בשם ריצב\"א דאפילו בלא טענה יוציא ויתן כתובה בטענת אינו יכול ולא כתב שם לא לפני זה ולא אח\"כ שום דבר נגד זה.", + "ואף על גב דידוע דאין לסמוך על תשובת בנימין זאב אלא בדבר שברור שדבריו נכונים שרוב דבריו מעורבבים ומבלבל דבריו שלא במשפט ברוב המקומות וגם בתשובה זו בלבל דבריו בכמה עניינים שכתב שם ריש דף כ\"ו גבי טענת אינו יכול וז\"ל ואף על גב דאינה מצווה על פריה ורביה כדאיתא בשילהי הבא על יבמתו מ\"מ כיון שבאה מחמת טענת חוטרא לידא ומרא לקבורה טענתה טענה מעלייתא היא וה\"נ בנדון זה דבאה מחמת טענה דהיא והוא ידעי בה חזקה דרב המנונא ונאמנת עכ\"ל. ודברים אלו אינם נכונים דפשיטא דלענין נאמנות אפי' אינה באה מחמת טענה נאמנת בטענת אינו יכול. והא דאמרינן בשילהי הבא על יבמתו זיל לא מיפקדת היינו משום דהתם מיירי שטוענת שאינו יורה כחץ אם כן הוא מקיים מצות עונה מה שאין כן בטוענת אין לו גבורת אנשים.", + "גם מה שכתב הבנימין זאב שם וז\"ל נראה לענ\"ד דכופין אותו להוציא דלא גרע ממי שאמר איני זן ואיני מפרנס כו' וכופין אותו בשוטים כיון שעושה עמה שלא כדין כדאמרינן ביבמות פרק החולץ דהיכא דאינו רוצה לייבם דחוזרין אצל גדול למכפייה וע\"כ דבשוטים כייפינן ליה דבדברים לא יוסר עבד והיינו טעמא דכופין בשביל שמונע ממנה תשמיש ומזונות והיינו דמונע ממנה כל ענייני אישות משמע מהכא דכל מה שמוטל על האדם לעשותו מן הדין ואינו רוצה כופין אותו לעשותו עכ\"ל. ודברים אלו מעורבבים דאדרבה אם נאמר דבטענת אינו יכול כופין א\"צ לטעמא דמונע ממנה כל ענייני אישות והתוס' והפוסקים שכתבו הך טעמא לא כתבוהו אלא לפי' ר\"ח דבמזונות לחוד (לא כייפינן). גם שאר דבריו מבולבלים ומקולקלים ונלאיתי להעתיקם ולהשיג עליהם אך המעיין שם יראה שכדברי כן הוא. מ\"מ בענין זה שנראה מדבריו שאין כופין בטענת גבורת אנשים אלא בבאה מחמת טענה וכ\"כ עוד שם בדף ר\"ח ע\"ב וז\"ל ה\"נ י\"ל כיון דאין לו גבורת אנשים והיא באה מחמת טענה בעינא חוטרא כייפינן ליה להוציא כו' עכ\"ל בזה נראה כדבריו וכמו שהוכחתי למעלה מדעת הפוסקים ומן הסברא." + ], + [ + "וכיון שנתבאר לענין הדין שאין כופין בשוטים בטענת גבורת אנשים אלא בבאה מחמת טענה א\"כ לא צדקו דברי מהר\"ר יוסף מורו של ר\"ש כהן שהבאתי לעיל סי' י\"ד מצד הדין. ואבוא להשיג על דבריו על ראשון ראשון ועל אחרון אחרון ואף על פי שמהר\"ר שלמה כהן בתשובת ספרו השלישי סי' מ\"ד קלסיה לרביה וכתב וז\"ל והנה ראיתי לרב הגדול מורי ורבי זלה\"ה שכתב ופסק בפשיטות ותפס במושלם שכופין בשוטים להוציא כמו שיוכל המעיין לראות ומי שיעיין בדברי חכמתו יראה שבאו מצודקים במאזני השכל עם כל צדדי האמת והצדק מ\"מ אפילו לגברא דכותיה לא חניפית.", + "מה שרוצה להוכיח מתחלה דהטור ס\"ל דבגבורת אנשים כופין בשוטים צדקו דבריו בצד זולת צד. שודאי כדבריו כן הוא בזה דכוונת הטור הוא כן ודלא כמהר\"ל ן' חביב בכוונת דברי הטור וכמו שכתבתי לעיל סי' י\"ג אבל מ\"מ אין מדברי הטור ראיה דאיהו אזיל לטעמיה דכתב דאיני זן ומפרנס נמי כופין בשוטים וכמש\"ל סי' ט\"ו וגבורת אנשים דמי לאיני זן ומפרנס וכדאיתא להדיא בתשובת הרא\"ש כלל מ\"ג דין י\"ב שהבאתי לעיל סי' י\"ב. אבל לפי מה שכתבתי למעלה סי' י\"ח וסי' כ\"ג דדעת התוס' והרא\"ש והרי\"ף ור\"ח ובעל העטור ומהר\"מ והמרדכי ורבינו ירוחם ושאר הרבה פוסקים דגם באיני זן ואיני מפרנס אין כופין בשוטים הוא הדין בגבורת אנשים. וכן הוכחתי לעיל סי' כ\"ה מתשובות הרמב\"ן ורשב\"א. ועל כן נראה עיקר לדינא בזה כמהר\"ל ן' חביב (וכ\"כ בתשו' מהר\"ר אליהו ן' חיים סימן ס\"ג ע\"ש)." + ], + [ + "עוד כתב מהר\"ר יוסף וז\"ל ומה שכתב מהר\"ל ן' חביב וז\"ל עוד סברא שלישית כפי הנראה היא סברת הר\"ן ז\"ל שכתבתי למעלה יוציא ויתן כתובה ופירושו בהכרח מבקשים על הגט וכופין על הכתובה דומיא דההיא אני בבגדי והיא בבגדה יוציא ויתן כתובה שהביא הרב ז\"ל שהדין שיתן כתובה על כרחו והדין שיתן גט אם ירצה כמו שאמר הרב ז\"ל בכתובות פ' המדיר עכ\"ל. ואני עיינתי בפי' הר\"ן להלכות פ' המדיר (לו.) ולא מצאתי ושמא בחדושיו דכתובות כתב כן. אבל אין משם כ\"כ ראיה דדוקא בההיא דהוא בבגדו והיא בבגדה יוציא ויתן כתובה דוקא פירש הר\"ן דמבקשין על הגט ולא כופין דהא מקיים מצות עונה אף על פי שהוא בבגדו כו' אבל באומרת שאין לו גבורת אנשים דמהימנא מדרב המנונא דין הוא לכופו להוציא וליתן כתובה משום דלא מקיים מצות עונה כלל ולמה נכנסה לחופה עכ\"ל מהר\"ר יוסף.", + "ואני עיינתי בפי' הר\"ן להלכות בס\"פ המדיר (שם) ומצאתי שכתב להדיא דהיכא דלא קתני בהדיא כופין אין כופין בשוטים ודכל הנהו דהמדיר וכל מקום שאמרו יוציא ויתן כתובה לא משמע כפיה על הגט אלא במקום דאתמר בהדיא כופין ומשמע התם טעמיה דלא ליהוי גט מעושה שפסול מן התורה וכדאיתא בתוס' ר\"פ המדיר ושאר פוסקים שהבאתי לעיל וא\"כ פשיטא דהוא הדין דהוא בבגדו כו' אף על גב דקתני יוציא אין כופין וא\"כ פשיטא דגם מ\"ש הר\"ן סוף נדרים גבי טענת אינו יכול יוציא אין כופין שהרי לא כתב שם הר\"ן רק יוציא ויתן כתובה. גם מה שהביא שם הר\"ן בסוף נדרים ראיה מהוא בבגדו כו' מוכח דבטענת אינו יכול אין כופין דהא פשיטא דבהוא בבגדו כו' אין כופין כיון דלא קתני אלא יוציא וכדמוכח בכל הפוסקים. וזהו ברור דעת מהר\"ל ן' חביב ומהר\"ר יוסף לא ירד לסוף דעתו בזה.", + "ומ\"ש מהר\"ר יוסף דדוקא בההוא דהוא בבגדו כו' אבל בשאומרת שאין לו גבורת אנשים דין הוא לכופו כיון דלא מקיים מצות עונה כו' לא נהירא דא\"כ תיקשי ליה המדיר את אשתו מתשמיש המטה דקי\"ל נמי דאין כופין וכמ\"ש הרא\"ש והטור גופיה בסי' ע\"ב וכן במורד מתשמיש שהוכחתי לעיל סי' כ\"ג מדעת רוב הפוסקים דאין כופין הא לא מקיים מצות עונה. אלא ודאי כמו שכתבתי לעיל דמשום תשמיש או מזונות לחוד אין כופין כיון דלא אתמר בהדיא בהו כופין ואדרבה כל היכא דליכא ראיה ברורה אמרינן דאין כופין." + ], + [ + "עוד כתב מהר\"ר יוסף שם וז\"ל ומ\"ש עוד מהר\"ל ן' חביב וז\"ל ראיה לזה כי הדין בנדון שלפנינו הוא כדין הג' נשים לפי משנה ראשונה (נדרים צ:) כיון שהוא נלמד מדיוק אותה משנה וכבר פסקו רוב הפוסקים כו' בכל מקום שהוזכר יוציא ויתן כתובה אין כופין על הגט זולתי במקומות כו' א\"כ בנדון שלפנינו אין כופין עכ\"ל. והא נמי ליתא במחילה מכ\"ת דמידי איריא הא כדאיתא והא כדאיתא דאע\"ג דבדין ג' נשים לפי משנה ראשונה אמרינן יוציא ויתן כתובה דהכי תנן בראשונה ג' נשים יוצאות ונוטלות כו' דנאמנות הן למשנה ראשונה אמרינן יוציא ויתן כתובה אף על גב דחזרו לומר אינה נאמנת דוקא ביורה כחץ כדפרישית אבל בטוענת אין לו גבורת אנשים לעולם נאמנת היא מי אמר לו דהא דנאמנת היינו דיבקשו על הגט ולא שיכופו על הגט נימא דלמשנה ראשונה הא דנאמנת בטענת אינו יורה כחץ היינו לבקש על הגט אבל בטענת אין לו גבורת אנשים דמהימנא היינו דמהימנא וכופין אותו דהאי כדיניה והאי כדיניה דודאי כיון שאין לו גבורת אנשים מבטלה ממצות עונה לגמרי וא\"כ דין הוא לכופו בגט. ועוד דאפילו אם תמצא לומר דדין זה דטוענת דאין לו גבורת אנשים הוא נלמד מדיוק אותה משנה דג' נשים יוצאות וכו' מי אמר לו דדין ג' נשים דתנן יוצאות היינו מבקשים להוציא נימא דיוצאות ונוטלות כתובה דתנן היינו דכופין אותו על הגט דהא טמאה אני לך בכהן מיתוקמא שאשתו נאנסה ואונס בכהן אסור ואומרת לו שטמאה היא לו ולכן כופין אותו לגרש. וכן נראה ממ\"ש הר\"ן ז\"ל בפירוש ההיא מתני' דנדרים (ד\"ה נטולה) וז\"ל ומש\"ה כופין אותו להוציא וליתן כתובה עכ\"ל משמע בהדיא דיוצאת ונוטלת היינו כופין אותו להוציא. וכן נראה מלשון רש\"י ז\"ל שכתב וז\"ל יוצאת בעל כרחו של בעל עכ\"ל והיינו כדפרישית. וכן נראה מדברי הרמב\"ם ז\"ל בפי' המשנה וז\"ל ולולא שאנו חוששים שמא עיניה נתנה באחר היינו מגרשים אותה ממנו והיינו מחייבים אותו כתובה כו' ואין כופין על הגירושין בשום פנים עכ\"ל. ולשון היינו מגרשים דקאמר היינו מגרשים אותו בע\"כ. וכן מדקאמר למשנה אחרונה ואין כופין על הגירושין משמע דלמשנה ראשונה כופין והיינו נמי כדפרישית עכ\"ל מהור\"ר יוסף ז\"ל.", + "ואני אומר במחילה מכבודו דהא כל עיקר כוונת הר\"ן וכל הפוסקים הוא דכל היכא דלא אתמר בהדיא כופין אין כופין משום שפסקו כהירושלמי (גיטין פ\"ט ה\"ט) דאין מעשין אלא לפסולות אבל בעלמא אין כופין אלא היכא דאתמר בהדיא משום דלא ליהוי גט מעושה ובניה ממזרים ומשום הכי הוציאו בירושלמי ובפוסקים אפילו לשון יוציא שבמשנה וברייתא וגמרא מפשוטו ופירשו דיוציא היינו בלא כפיה וא\"כ הכא נמי כיון דלא אתמר בהדיא בהך דג' נשים דכופין פשיטא דאין כופין דלא ליהוי גט מעושה. וכ\"כ התוס' ר\"פ המדיר ופ' הבא על יבמתו דכל היכא דלא אתמר בהדיא כופין אין לכוף לשום אדם לגרש ולעשות מעשה עד שנמצא ראיה ברורה דהא אמרינן גט מעושה בישראל שלא כדין פסול ואין להתיר אשת איש מספק עכ\"ל וכן הוא בשאר הרבה פוסקים בכמה מקומות.", + "ועוד דהא פשיטא דהך דהשמים ביני לבינו אפילו למשנה ראשונה אין כופין בשוטים דהא במשנה דנדרים לא איירי בבאה מחמת טענה וכמ\"ש רוב הפוסקים ובאינה באה מחמת טענה פשיטא דאין כופין כיון דמקיים מצות עונה אלא שאינו יורה כחץ וכדמוכח בגמרא ס\"פ הבא על יבמתו וכדאיתא בכל הפוסקים. וא\"כ ע\"כ מאי דקתני במתניתין דנדרים יוצאות ונוטלות כתובה אין פירושו כופין דהא כיילינהו בחדא דקתני ג' נשים יוצאות ונוטלות כתובה כו' ואינו עולה על דעת מוהר\"ר יוסף ז\"ל לומר דהא דתנן במשנה ג' נשים יוצאות כו' פירושו כופין.", + "ומה שהביא מוהר\"ר יוסף ז\"ל מלשון הר\"ן שכתב במתני' כופין אותו להוציא פשיטא דהר\"ן סירכא דלישנא נקט ולא נחת השתא לומר דין כפיה בשוטים וסמך עצמו אמ\"ש עיקר דין זה בס\"פ המדיר ע\"ש. וכן מה שהביא מלשון רש\"י והרמב\"ם נמי לאו ראיה היא דפשיטא דמחייבינן ליה להוציא ואמרינן ליה שרי למקרייך עבריינא אם לא תוציא ומגזמינן ליה בכל מה דאפשר עד שיגרש אבל לא כייפינן ליה בשוטים משום גט מעושה. ובלא\"ה נמי אין מדברי רש\"י והרמב\"ם ראיה כלל די\"ל דהרמב\"ם לטעמיה אזיל דס\"ל דכל היכא דקתני יוציא כופין וכדעת ר\"י בתוס' ר\"פ המדיר ובפוסקים וכ\"כ הרב המגיד פי\"ד מהלכות אישות ה\"ח וז\"ל ודע שלדבריו כל מקום שהזכירו חכמים יוציא ויתן כתובה ר\"ל שכופין הבעל להוציאה ולתת לה כתובה וכ\"כ הוא ז\"ל בפירוש המשנה שלו כו'. ויש מי שאומר שאין כופין ליתן גט אלא באותן שהזכירו חכמים כפיה בפירוש אבל בכל מקום שאמרו יוציא ויתן כתובה ולא הזכירו כפיה פירושו שכופין אותו לתת כתובה ומבקשין ממנו לתת גט וזהו דעת הרמב\"ן ז\"ל והרשב\"א ז\"ל ושמור אלו העיקרים וזכור אותם עכ\"ל. וא\"כ י\"ל שגם דעת רש\"י כן וכמ\"ש הרא\"ש פ' הבא על יבמתו דס\"ל לרש\"י דכל היכא דקתני יוציא היינו בכפיה וא\"כ לדידן דקי\"ל כהרמב\"ן והרשב\"א ושאר כל הפוסקים דכל היכא דקתני יוציא אין כופין וכמ\"ש למעלה א\"כ פשיטא דבהך דג' נשים דקתני יוצאות אין כופין. ואף על גב דבאומרת טמאה אני לך היינו כופין להוציא דכהן אסור בטמאה היינו משום שמעשין לפסולות ולא נחית התנא השתא לאפלוגי בזה דהתנא לא בא השתא לומר אלא דג' נשים יוצאות ונוטלות כתובה ע\"פ דברי עצמן אבל בטמאה פשיטא דהדין פשוט בעלמא דמעשין לפסולות.", + "ועוד נראה ברור דנהי דפשיטא דבטמאה ודאי כופין מ\"מ בהיא אומרת טמאה אני לך מאן לימא לן דכייפינן ליה בשוטים למסמך עלה בהא דהא למשנה אחרונה מותר אפילו לקיימה עד שתביא ראיה לדבריה וא\"כ אף למשנה ראשונה היינו ככל יוציא ויתן כתובה דהיינו דאסור לדור עמו ומדינא יוציא ויתן כתובה אבל מאן לימא לן דכייפינן ליה בשוטים אי לא בעי למהימנה וזה ברור.", + "ומ\"ש מוהר\"ר יוסף ז\"ל דנהי דהך דג' נשים מיירי שאין כופין מ\"מ בטענת גבורת אנשים דמהימנא היינו דמהימנא וכופין אותו דהאי כדיניה והאי כדיניה כו'. כבר נתבאר דליתא דכיון דטעמא דלא כייפינן בהך דג' נשים כיון דלא אתמר בהדיא לא כייפינן דלא ליהוי גט מעושה א\"כ גם בטענת גבורת אנשים דנלמד מהך מתני' דג' נשים ודאי אין מפורש בו יותר דכופין מהך דמתני' והלכך אין כופין." + ], + [ + "עוד כתב מוהר\"ר יוסף ז\"ל וז\"ל וכ\"כ הרמב\"ן ז\"ל בתשובה סי' קל\"ט וז\"ל ולפי מה שנאמר בגמרא נראה דהשמים ביני לבינך הוא שמפרש שאינו יורה כחץ וכן פירש הגאון ז\"ל ולומר שאין אדם יודע ביניהם אלא השמים ולפיכך היא רוצה להתגרש ממנו ולהנשא לאחר שיהיו לה בנים ממנו ובראשונה היו אומרים שהיא נאמנת בכך וכופין הבעל להוציא וליתן כתובה עכ\"ל. הרי שכתב בפירוש דלמשנה ראשונה כופין להוציא ויתן כתובה וסתם כופין אליבא דכ\"ע היינו בשוטים. וא\"כ ילפינן מינה לטוענת שאין לו גבורת אנשים היינו לכופו לגרש עכ\"ל מוהר\"ר יוסף ז\"ל.", + "ואני אומר אמת שכ\"כ הרמב\"ן שם בתחלת התשובה אבל אשתמיטתיה מ\"ש הרמב\"ן שם אח\"כ בסוף התשובה וביאר דבריו דמ\"ש בריש התשובה כופין היינו בבאה מחמת טענה והבאתי דבריו לעיל סי' י'. ואדרבא מתשובה זו מוכח דס\"ל להרמב\"ן דאין כופין בטענת אין לו גבורת אנשים אלא בבאה מחמת טענה וכמ\"ש לעיל. גם מסיים הרמב\"ן שם בתשובה על ענין אחר וז\"ל וסוף דבר שעמוק ותלוי בגדולי עולם ואל תכניס עצמך בין המצרים לכוף ולהוציא אשה מבעלה כו'. גם בתשובת הרמב\"ן סי' קל\"ח כתב וז\"ל וכלל זה יהא מסור בידך שאין כופין לגרש אלא באלו בלבד ששנויים במשנה והנושא פסולות כו' אבל במקום אחר כלל לא. ואם כפאוהו לגרש הרי זה גט פסול כו'." + ], + [ + "עוד כתב מוהר\"ר יוסף ז\"ל שם להביא ראיה מתשובת הרא\"ש כלל מ\"ג דין י\"ב והבאתי דבריו לעיל סי' י\"ד בקצרה וכבר סתרתי למעלה כל דבריו מצד הדין.", + "וגם מצד הלשון של תשובת הרא\"ש אין דבריו נכונים שהרי הרא\"ש בתשוב' בתחלת דבריו כתב היינו אם הדין כך שכופין אותו להוציא כו'. אלמא דמספקא ליה. וכן דוחק לומר דמ\"ש הרא\"ש ולענין כפיה כו' קאי אמילתא אחריתא לגמרי ולא אשאלה דמיירי מינה. וכן דוחק לומר שנחסר לשון השאלה בתשובת הרא\"ש.", + "גם מ\"ש שם מוהר\"ר יוסף וז\"ל וכן נמי ממ\"ש בסוף התשובה ודינא דמאיס עלי ידעת כו' חכמי אשכנז כו' ולא הוזכר בשאלה שאותו חכם השואל שאל כלל בדין מאיס עלי אלא ע\"כ שהשואל שאל מהרא\"ש שאר שאלות ולא הוזכר בשאלה עכ\"ל מוהר\"ר יוסף ז\"ל. ואני אומר אי משום הא לא איריא דאע\"ג דלא הוזכר כלום בלשון השואל שבכלל מ\"ג דין י\"ב מ\"מ הרי השאלה מבוארת בכלל ההוא דין ו' וז\"ל וששאלת אשה שיש לה בנים עם בעלה ואמרה מאיס עלי אם כופין לגרש כו'. ואף על פי ששם בדין ו' כבר השיב הרא\"ש כיון דאיכא פלוגתא דרבוותא אין לכוף מ\"מ חזר והשיב כאן ולחדש שלענין ממון דנין כן באשכנז אבל אין כופין להוציא כדברי ר\"ת וגם בטוליטל\"ה נהגו שאין כופין וע\"ש." + ], + [ + "עוד הביא מוהר\"ר יוסף ז\"ל שם ראיה מתשובת הרא\"ש כלל מ\"ג דין ד' ואין משם ראיה דלא כתב שם אלא בשהתה עשר שנים ובאה מחמת טענה דהוזכר כפיה בגמרא היינו בשוטים וזה פשוט וא\"צ לפנים. ועוד דאפילו תימא שדעת הרא\"ש שם כן להלכה מ\"מ לא עדיף ממה שכתב בפסקיו דלמעשה כיון דאיכא פלוגתא דרבוותא אין לעשות מעשה ולכוף בשוטים וכמ\"ש לעיל סי' י\"ח." + ], + [ + "עוד כתב מוהר\"ר יוסף ז\"ל שם וז\"ל והריב\"ש כתב וז\"ל אמנם אם היא תאמץ לבבה ולא תרצה להיות עמו עוד אין חוסמין אותה כל שאמרה כן בב\"ד ובפני בעלה ויוציא ויתן כתובה דומיא דהמדיר את אשתו מתשמיש המטה דאמרינן עלה בגמ' פ' אף על פי (כתובות סא:) יוציא ויתן כתובה לא שיהיו כופין על הגט שכבר הסכימו כל האחרונים ז\"ל דבכל מקום שאמרו יוציא ויתן כתובה אין כופין על הגט כו' עד זולתי באופן ששנינו בפ' המדיר (כתובות עז.) ואלו שכופין אותו להוציא מוכה שחין וכו' וכן בשהתה עמו י' שנים ולא ילדה כדמפרש התם וכן בההיא דאמר רב (שם) איני זן ואיני מפרנס יוציא ויתן כתובה משמע התם דבכפיה קאמר כו' עד הלכך כל היכא דלא מפרש ביה כופין אין כופין על הגט עכ\"ל. ותמהני על פה קדוש שכתב ויוציא ויתן כתובה דומיא דהמדיר את אשתו מתשמיש המטה דמה ענין מדיר את אשתו מתשמיש לטוענת שאין לו גבורת אנשים התם טעמא רבה איכא היום או למחר יתיר נדרו ויקיים מצות עונה אבל בנדון דידן שאינו יכול ומבטל ממנה עונתה דין הוא שנכוף אותו. ותמהני שהאריך בלשונו להביא ראיות שבכל מקום שאמרו חז\"ל יוציא ויתן כתובה היינו מבקשין על הגט וכופין על הכתובה כאילו הוזכר בדברי חז\"ל בטוענת שאינו יכול יוציא ויתן כתובה והלא דין נדון דידן לא הוזכר בדברי חז\"ל אלא שהפוסקים אחר חתימת הגמ' כתבו דנאמנת מההיא דרב המנונא וכיון דמהימנא כופין אותו להוציא כדפי' לעיל עכ\"ל מוהר\"ר יוסף ז\"ל.", + "ואני אומר כל דבריו אלה נדחים מכח מה שכתבתי לעיל ותמיהתו על הריב\"ש אינה תמיהה כלל ודברי הריב\"ש נכונים וברורים דכיון דכל הפוסקים האחרונים הסכימו דכל היכא דלא אתמר בהדיא כופין אין כופין על הגט והרוצה לכוף עליו להביא ראיה דכופין כי היכי דלא ליהוי גט מעושה ומשתרי אשת איש לעלמא א\"כ ה\"ה הכא כיון דלא אתמר בהדיא ואין כאן ראיה ברורה אין לכוף ואף על גב שלא נזכר כאן יוציא ויתן כתובה מ\"מ גם כופין לא נזכר ועל הרוצה לכוף עליו להביא ראיה דהא בלשון יוציא אין הכרח שפירושו דוקא שלא לכוף וכדאיתא בכל הפוסקים דמשמע הכי ומשמע הכי ואדרבא יש פוסקים כתבו דמשמע דוקא כופין ואפ\"ה אמרינן כיון דלא אתפרש בהדיא אין כופין כל שכן בהך דינא דגבורת אנשים כיון דלא אתמר בהדיא כופין דאין כופין. ומ\"ש מוהר\"ר יוסף ז\"ל דמה ענין מדיר את אשתו מתשמיש לטוענת שאין לו גבורת אנשים כו' אומר אני אפילו לו יהי כדבריו דלא דמי להדדי מ\"מ מייתי הריב\"ש שפיר ראיה מהתם דכי היכי דהתם דאמרינן יוציא ופירשו המפרשים דאין לכוף כיון דלא אתמר בהדיא מטעם דלא ליהוי גט מעושה אם כן ה\"ה כאן. וכן מבואר להדיא בתשו' ריב\"ש עצמה למעיין שם. ועוד אמאי לא דמי דמה בכך שהיום או למחר יתיר נדרו אנן ודאי לא אמרינן בהמדיר דיוציא אלא כשאין מתיר נדרו וא\"כ מה חילוק יש. ומ\"ש מוהר\"ר יוסף ז\"ל וכיון דמהימנא כופין אותו להוציא כדפי' לעיל וגם לקמן כבר כתבתי כמה פעמים דהא בהא תליא כיון דנאמנת כופין.", + "ודבריו אלו תמוהין בעיני דמה ענין נאמנות לכופין ענין נאמנות לא שייך אלא היכא דאיכא הכחשה דאמרינן דנאמנת והוה כאילו הבעל מודה ואנן הכי קאמרינן דאפילו היכא דהבעל מודה אין כופין דומיא דהמדיר את אשתו דאע\"ג דהבעל מודה וכן במורד מתשמיש שהבאתי לעיל שדעת רוב הפוסקים דאין כופין והיינו פשיטא אף על גב שהבעל מודה ומטעמא דמשום תשמיש או מזונות לחוד לא כייפינן וכמו שנתבאר לעיל.", + "עוד האריך בתשו' מוהר\"ר יוסף ז\"ל שם להקשות על דברי הריב\"ש ונלאיתי להעתיק דבריו ולהשיג עליהם אמנם המדקדק בכל מה שכתבתי יראה לעינים שכל דבריו אינם נכונים ודברי הריב\"ש ברורים וגם ראיית הריב\"ש מר\"ח והרא\"ש ברורה ע\"פ הדברים שכתבתי למעלה." + ], + [ + "עוד כתב מוהר\"ר יוסף ז\"ל שם וז\"ל גבי מ\"ש הריב\"ש בשם הרשב\"א שכתב מבקשים מן הבעל לגרש ואין כופין אותו תשובה זו אינו נמצא אצלנו אלא ב' תשובות אחת דכופין סתם לכ\"ע ואחת כופין אלא שכתב אח\"כ דיש לחוש לדברי הירושלמי וכדאי הוא הגאון רבינו נתן בעל הערוך (ערך שמים) וסמ\"ג (עשין מח) לסמוך עליהם במה שפירשו הירושלמי באופן שלא יחלוק אגמרא דידן עכ\"ל מוהר\"ר יוסף ז\"ל.", + "ואני אומר שאין דבריו נכונים שאפילו לו יהי כדבריו שתשובה זו דהרשב\"א אינה נמצאת אצלנו מ\"מ ודאי הריב\"ש נאמן אצלנו בזה ובפרט שהיה קרוב לזמן הרשב\"א. ועוד שאותה תשובה ממש ככתבה ולשונה שהביאה הריב\"ש העתיקה הב\"י בסי' קנ\"ד ממש כמו שהיא מועתקת בריב\"ש וכן העתיקה מוהר\"ר משה אלשקר בתשו' סי' פ\"ח וכתב שהובאה תשובה זו בספר א\"ח להלכה וידוע שהיה להב\"י תשו' רשב\"א כתיבת יד כמו שהוא מביא בהקדמת ספרו ב\"י. ועוד דהרי אדרבא תשובה זו נמצאת אצלנו בסימן תרכ\"ח והבאתיה לעיל סי' י\"א ואדרבה תמהתי לעיל סימן כ\"ו אמה שנראה מדבריו שאין כופין אפי' בבאה מחמת טענה. ואפשר הוה משמע ליה למוהר\"ר יוסף ז\"ל מדכתב הרשב\"א כופין אותו מיד כו' דהיינו כופין. אבל זה טעות דהרי כתב כופין אותו מיד או להוציא או ליתן כתובה לפי שאין כופין אלא לאותן שבפ' המדיר כו' וגם אח\"כ כתב כופין או להוציא או ליתן כתובה כו' א\"כ מבואר להדיא דאם נותן כתובה אין כופין והיינו ממש כמ\"ש הריב\"ש על שמו. וזהו פשוט ג\"כ דאפילו היכא דאין כופין בשוטים על הגט מ\"מ כופין על הכתובה דהא קתני יוציא ויתן כתובה דדוקא להוציא אין כופין דלא ליהוי גט מעושה אבל לענין ממונא כופין וזה מבואר בתשו' מהר\"מ דפוס פראג סימן תקע\"ד ובמרדכי ובהגהת אשר\"י ר\"פ המדיר ובר\"ן ס\"פ המדיר ובתשו' רמב\"ן סי' קל\"ח שהבאתי לקמן סי' ל\"ח ובתשו' רשב\"א סי' תרכ\"א וסי' אלף קצ\"ב שהבאתי לעיל סי' כ\"ח וכ\"כ הרב המגיד פי\"ד מה' אישות והבאתיו לעיל סי' ל\"ב דכל היכא דקתני יוציא אין כופין על הגט וכופין על הכתובה וכן הוא בשאר פוסקים בכמה דוכתי א\"כ הרי מבואר גם בתשובת רשב\"א של דפוס שלפנינו להדיא כמ\"ש הריב\"ש על שמו. ואותה תשובה שכתובה בסי' אלף רנ\"ה סתם כופין כבר הוכחתי למעלה סי' כ\"ה דהיינו בבאה מחמת טענה. וגם קרוב הדבר שאינה מתשובות הרשב\"א שהרי היא נמצאת ג\"כ ממש אות באות בתשו' רמב\"ן בסי' קמ\"א א\"כ בע\"כ צ\"ל דחד מינייהו היא או דהרמב\"ן או דהרשב\"א וכבר הוכחתי למעלה בהוכחה גמורה גם מדברי הרמב\"ן דאין כופין.", + "גם מ\"ש מוהר\"ר יוסף ז\"ל אלא שכתב אח\"כ שיש לחוש להירושלמי וכדאי הוא הגאון כו' אומר אני שטעה בזה ולחנם דחק עצמו בזה דלא כתב הרשב\"א שם שיש לחוש להירושלמי אלא לענין מה דמפרש הירושלמי מתני' דסוף נדרים דהשמים ביני לבינך בטענת אינו יכול וא\"כ אף בטענת איני יכול אינה נאמנת אבל מענין כופין לא הוזכר בירושלמי דבר וא\"כ אפילו יהא כהירושלמי מ\"מ יכול להיות היכא דמודה שאינו יכול דכופין אם לא מטעם שכתבתי." + ], + [ + "עוד כתב מוהר\"ר יוסף ז\"ל שם וז\"ל וראיתי לכתוב סברות הנהו רבוותא דס\"ל דכופין בטוענת שאין לו גבורת אנשים. אחת סברת הרי\"ף בשלהי הבא על יבמתו (כ:) דסבירא ליה בפירוש השמים ביני לבינך דתנן שלהי נדרים אליבא דמשנה ראשונה יוצאות ונוטלות כתובה היינו בטוענת שאינו יורה כחץ ולמשנה אחרונה לא מהימנא שמא עיניה נתנה באחר ומינה דדוקא בטענת יורה כחץ לא מהימנא אבל בטענת אין לו גבורת אנשים מהימנא מטעמא דפרישית לעיל. וא\"כ הוי דינא דמשנה ראשונה דיוצאת ונוטלת כתובה. והרי\"ף ז\"ל ס\"ל דבכל מקום ששנו חז\"ל יוציא ויתן כתובה כופין אותו בשוטים כמ\"ש בהמדיר (לו.) הרי דס\"ל להרי\"ף ז\"ל בנדון דידן כופין אותו וכ\"כ ר\"י בעל התוס' בתשו' ומייתי לה ספר כל בו וז\"ל והר\"ז ז\"ל כתב מכאן פירש ר\"י בתשובה על האשה שאמרה לבעלה ישען על ביתו ולא יעמוד יחזיק בו ולא יקום כלומר שאינו יכול להיות עמה כדרך כל הארץ שהיא נאמנת אפילו הוא מכחישה רק שתאמר כן בפני בעלה דאינה מעיזה כגון ההיא דגרשתני. ולא דמי לההיא דנדרים השמים ביני ובינך דאמרינן תביא ראיה לדבריה דהתם מיירי לענין יורה כחץ דאיהו לא קים ליה כדאמרינן ביבמות ולכך מעיזה לשקר אפילו בפני בעלה אבל מידי דקים ליה כמו לדידה כמו דישען על ביתו ולא יעמוד ודאי אינה מעיזה לשקר בפני בעלה ונאמנת כמו ההיא דגרשתני הלכך ישען על ביתו ולא יעמוד כופין אותו להוציא ויתן כתובה כך פי' ר\"י עכ\"ל הרי\"ף ז\"ל. הרי דסברת ר\"י ורי\"ף דנאמנת וכופין. וכ\"כ הרא\"ש בג' תשובות בכלל מ\"ג דכופין ודלא כמוהר\"ר משה אלשקר ז\"ל (סי' פט) שהביא תשו' אחת בשם הרא\"ש דאין כופין ואותה תשובה לא ראינוה וסמינן לה מקמי תלתא עכ\"ל מוהר\"ר יוסף ז\"ל", + "ואני אומר שכל דבריו אלו אינם נכונים. חדא דאפילו יהא מוכרח שדעת הרי\"ף כן מ\"מ הרי הרא\"ש מביא דבריו בפ' הבא על יבמתו (פ\"ו סי' יא) ומסיק עלה דאין לעשות מעשה כדבריו לכוף אם לא בראיה ברורה וכ\"כ התוס' והמרדכי ומהר\"ם ובעל העטור וסמ\"ג ורבינו ירוחם והריב\"ש ובנימין זאב והרמב\"ן והרשב\"א והרב המגיד וכמו שהבאתי דבריהם למעלה באר היטב וכן שאר פוסקים כר\"ח ולא כר\"י שהוא כדעת הרי\"ף. וגם ר\"י עצמו משמע בתוס' שלא רצה לסמוך אסברתו לכוף וכ\"כ בהגהות אשרי ר\"פ המדיר (סי' א) וז\"ל וכל יוציא דמתני' מספקא לר\"י אם כופין בשוטים ואין לו ראיה ברורה ואומר שאין לעשות מעשה אלא היכא דמפרש בהדיא שכופין אלא אומרים לו כבר חייבוך רבנן להוציא ואם לא תוציא שרי למקרייך עבריינא דשמא הוי גט מעושה שלא כדין ופסול הגט ובניה ממזרים. מהרי\"ח עכ\"ל הגהות אשרי. וכ\"כ המרדכי ס\"פ הבא על יבמתו (סי' נו) אבל המדיר אשתו כו' לא אשכחן שכופין אלא במילי למיקרייה עבריינא כדפי' ר\"י בפ' המדיר כו'. וכבר כתבתי לעיל סי' כ\"ד דמשמע בתשובת הרא\"ש דר\"י עצמו לא רצה לסמוך אסברתו להקל אלא חשש לחומרא לפי' ר\"ח. ועוד שכבר י\"ל שדעת הרי\"ף ג\"כ ככל הנך רבוותא דכל היכא דקתני יוציא אין כופין אלא דבהך דשהה י' שנים פסק בס\"פ המדיר כרב תחליפא וכמו שהאריך בדרישה ס\"ס קנ\"ד להוכיח שכן דעת הרי\"ף. ואף על גב שהרא\"ש כתב בפ' הבא על יבמתו (שם) שדעת הרי\"ף דכל היכא דקתני יוציא כופין. מכל מקום אין דבריו מוכרחים דיש לומר כמו שכתב הדרישה לדעת הרי\"ף.", + "ונ\"ל ראיה ברורה לדבריו מדברי הרמב\"ן ורשב\"א וריב\"ש ור\"ן והרב המגיד וסמ\"ג שבתשובת רמב\"ן סי' קל\"ח כתב שם וז\"ל וכלל זה מסור בידך שאין כופין לגרש אלא באלו בלבד ששנויים במשנה והנושא את הפסולות וכן מי שנשא אשה ושהה עמה עשר שנים וכו' והטעם שלא יהא בטל מפריה ורביה כדאמר רב תחליפא כו' אבל במקום אחר כלל לא אלא מבקשין ממנו גט וכופין על הכתובה. וזה שאמרו יוציא ויתן כתובה ואם כפאוהו לגרש הרי זו גט פסול עכ\"ל וכ\"כ בתשו' רשב\"א סי' אלף קצ\"ב והבאתי דבריו לעיל סי' כ\"ח. וכן נראה להדיא מדברי הריב\"ש סי' ט\"ו דבשהה י' שנים ולא ילדה כופין אותו בשוטים להוציא וכדרב תחליפא אף על גב דהריב\"ש ס\"ל בפשיטות בסי' קכ\"ז דהיכא דקתני יוציא אין כופין. וכן מוכח להדיא בהר\"ן ס\"פ המדיר (לו . ד\"ה אין מעשין) שכתב דקי\"ל כרב תחליפא דאמוראי טובא שקלי וטרי אליביה ומיד אח\"כ כתב שם (ד\"ה דאמרינן) הפלפול דכל היכא דקתני יוציא אין כופין ופסק דאין כופין ע\"ש. וכן נראה מדברי הרב המגיד שבפי\"ד מה' אישות השיג על מה דס\"ל להרמב\"ם דכל היכא דקתני יוציא כופין ומסכים לדברי הרמב\"ן והרשב\"א דאין כופין והבאתי דבריו לעיל סי' ל\"ב ובפ' ט\"ו מה' אישות על מ\"ש הרמב\"ם בשהתה י' שנים ולא ילדה כופין אותו להוציא אם לא קיים פריה ורביה כתב שהוא מפורש בפ' המדיר ונזכר כאן בהלכות עכ\"ל אלמא דס\"ל בפשיטות כהרמב\"ם בזה ומשמע מדבריו דאין חולק בזה. וכן נראה להדיא מדברי הסמ\"ג שבסוף עשין מ\"ח הביא דברי הירושלמי ופירש דהיכא דקתני יוציא אין כופין ומיד אח\"כ בריש עשין מ\"ט כתב נשא אשה ושהה עמה עשר שנים ולא ילדה מוציאים אותה בע\"כ אפי' בשוטים וכדאיתא בפ' המדיר עכ\"ל. הרי אף על גב דס\"ל להרמב\"ן והרשב\"א והר\"ן והרב המגיד והריב\"ש וסמ\"ג דבעלמא כל היכא דאתמר יוציא אין כופין מ\"מ בהך די' שנים הלכה כרב תחליפא דכופין א\"כ פשיטא דגם דעת הרי\"ף יוכל להיות כן וא\"כ גם מ\"ש הרא\"ש בפ' הבא על יבמתו בדעת רש\"י דס\"ל כל היכא דקתני יוציא כופין אינו מוכרח די\"ל דדעת רש\"י כדעת הרי\"ף וככל הנך רבוותא דבסמוך." + ], + [ + "מ\"מ לענין דינא שפסק בדרישה לכוף בשהתה י' שנים אין נ\"ל כן דאע\"ג דיש פוסקים ס\"ל כן מ\"מ הרי הרא\"ש וטור ורבינו ירוחם פסקו דאין לכוף וכן פסק ראב\"ן דף קכ\"א ריש ע\"ג וכ\"כ המרדכי (סי' נו) והאגודה פ' הבא על יבמתו (סי' עח) בשם האביאסף ובשם ר\"י ומסקי הכי דאין כופין וגם הריב\"ש עצמו סי' ט\"ו כתב דלא נהגו לכוף וכ\"כ הרב רמ\"א בהג\"ה סי' א' סעיף ג' וכ\"כ שאר אחרונים. וכבר נתבאר לעיל דאין לכוף אלא היכא דאיכא ראיה ברורה דלא ליהוי גט מעושה." + ], + [ + "ומ\"ש מהר\"ר יוסף ז\"ל וכ\"כ ר\"י בעל התוס' ז\"ל בתשו' כו' עד הרי דסברת ר\"י ורי\"ף דנאמנת וכופין כו' כבר כתבתי בסמוך בסי' ל\"ח דדעת ר\"י דאין כופין וא\"כ מ\"ש ר\"י בכאן כופין היינו היכא דהדין דכופין והיינו בבאה מחמת טענה וכמ\"ש לעיל. וגם מה שנראה מדברי מוהר\"ר יוסף ז\"ל שהכל בו כ\"כ בשם הרי\"ף ליתא שהרי כתב עכ\"ל הר\"ף ואיך יכתוב הרי\"ף כך פי' ר\"י והלא הרי\"ף היה זמן רב קודם ר\"י אלא הוא הר\"ף דהיינו הר\"ר פרץ ודברי הר\"ף ממש ככתבם וכלשונם אלו שהביא בכל בו מבוארים בהגהת סמ\"ק סי' קפ\"ג שידוע שהגהת סמ\"ק חברם הר\"ר פרץ אי נמי לא נחית ר\"י השתא דכופין בשוטים דלא איירי השתא מיניה אלא אם נאמנת אם לא ולשון כופין דנקט היינו במילי וכמ\"ש לעיל לדעת הרשב\"א ושאר מחברים ע\"ש. ומ\"ש מוהר\"ר יוסף ז\"ל וכ\"כ הרא\"ש בג' תשובות בכלל מ\"ג דכופין כו'. כבר כתבתי לעיל דליתא דאין ראיה מכל הג' תשובות שבכלל מ\"ג דבכלל מ\"ג סי' ב' מיירי דוקא בבאה מחמת טענה ובסי' ד' נמי מיירי להדיא בשהתה י' שנים ובאה מחמת טענה ובסי' י\"ב מוכח אדרבה מדבריו להפך וכמ\"ש למעלה סי' כ\"ג וכ\"ד.", + "ומ\"ש מוהר\"ר יוסף ז\"ל ודלא כמהר\"ם אלשקר ז\"ל שהביא תשובה אחת בשם הרא\"ש דאין כופים ואותה תשובה לא ראינוה וסמינן לה כו'.", + "אומר אני שלא הוצרך לזה וטעה בזה כי אותה תשובה שהביא מהר\"ם אלשקר היא נדפסת אות באות בתשו' הרא\"ש החדשים שנדפסו בשנת שס\"ז שמצאוה המדפיסים (בכלל מג בנספח לתשובה יב). ואפילו יהא כדברי מוהר\"ר יוסף ז\"ל דס\"ל להרא\"ש בטענת גבורת אנשים אין כופין לא תסמייה דמיירי התם לגמרי מענין אחר דהיינו בשהה עמה פחות מי' שנים דאף בבאה מחמת טענה אין כופין והתם מיירי שיש לו גבורת אנשים רק שלא ילדה ח' או ט' שנים והוא פשוט ומוסכם מכל הפוסקים שאין כופין בזה אפי' למ\"ד דכל היכא דקתני יוציא כופין דהתם בשלא שהתה י' שנים אפי' יוציא לא אמרינן.", + "וגם מהר\"ם אלשקר שם נראה שטעה בזה שנראה מדבריו שהביא תשובת הרא\"ש זו לראיה בטענת גבורת אנשים דאין כופין אפילו באה מחמת טענה ועל כן פסק שם כן במעשה ששאלוהו. והא ודאי ליתא ויתבאר זה בארוכה בהשגתי שאכתוב לקמן סימן ס\"ט על תשובת מהר\"ם אלשקר." + ], + [ + "עוד כתב מוהר\"ר יוסף ז\"ל שם וז\"ל עוד כתב הרא\"ש וז\"ל אף על פי שנראה כאילו טוענת שתי טענות שמתחלה טוענת שאינה ראויה להבנות ממנו ובטענה זו לא היינו כופין אותו להוציא ואח\"כ אמרה שאינו יכול לבוא עליה כדרך כל הארץ ובטענה זו כופין אותו להוציא עכ\"ל. הרי שכתב בפירוש שבטענה זו דאינו יכול כו' כופין אותו להוציא וכו' וכ\"כ בעל הטור. וכ\"כ הרמב\"ן סי' קל\"ט בתשובה וז\"ל שאלה אם תבוא אשה בפני ב\"ד ותאמר בעלי אינו יכול לשמש כדרך כל הארץ ולא תפרש אם יורה כחץ או לא כו' עד תשובה דע כי על זה שנינו פ' ואלו נדרים (נדרים צ:) בראשונה היו אומרים ג' נשים יוצאות ונוטלות כתובה האומרת טמאה אני לך והשמים ביני לבינך כו' עד ואם זה אמת שבאה לב\"ד ואמרה סתם בעלי אינו יכול אם תבאר טענתה שאינו יורה כחץ אינה נאמנת לכוף בעלה לגרשה כו' עד ואם תבאר שאינו משמש כלל כופין אותו לגרש וליתן כתובה לפי שהיא נאמנת בכך זהו מה שנראה מסוגיות הגמרא ומדברי הגאון ז\"ל. אבל הרמב\"ם ז\"ל כתב בפט\"ו מה' אישות שבין בטענת יורה כחץ ובין בטענת אינו יכול לשמש אינה נאמנת אלא בין כך ובין כך יעשו דרך בקשה. וקצת נראה כן מדברי הירושלמי שאפילו באמרה אינו משמש עמה כלל קאמר דגרסינן התם תמן תנינן השמים ביני לבינך כמה דשמיא רחיקא מארעא כן תהא ההיא איתתא רחיקתא מההוא גברא עכ\"ל הירושלמי. ונראה שפירושו לומר כגבוה שמים על הארץ כן רחוק הבעל ממנה כו' עד אבל ה\"ר נתן בעל הערוך פירש אף הירושלמי בטענת יורה כחץ כפשט הגמרא שלנו וכדעת הגאון ז\"ל שפי' השמים ביני לבינך שאינו יורה כחץ וזה לשון הערוך כו' עכ\"ל. הרי שכתב דנאמנת וכופין אלא שחשש חשש מה לדברי הרמב\"ם וכדאי הוא בעל הערוך וסמ\"ג לסמוך על דבריהם כמ\"ש לעיל. ובתשובה אחרת לא חשש כלל אלא כתב בהדיא דנאמנת וכופין סי' קמ\"א שכתב וז\"ל במה שטוענת שאינו יכול נאמנת דאינה מעיזה בפניו ובטוענת כן הוא דנאמנת וכופין אותו לגרש וכ\"כ ריב\"א והביא ראיה מההיא דאמר שמואל האומר אי אפשי אלא הוא בבגדו והיא בבגדה יוציא ויתן כתובה ועוד נראה דהכל יודעים כלה למה נכנסה לחופה ועל דעת כן נשאת לו עכ\"ל. הרי שבתשובה זו פסק בהדיא דנאמנת וכופין. וכתב שגם הריב\"א ור\"י מסכימים לזה ולא הביא שום חולק. גם מהר\"ם הסכים לזה כפי מ\"ש הרא\"ש בשמו בתשובה. גם ר' מנחם בעל צדה לדרך כתב כן בפירוש וז\"ל אמרה שאין לו גבורת אנשים לבוא עליה כדרך כל הארץ אפי' מכחישה נאמנת וכופין אותו להוציא אפי' תוך עשר שנים. וכ\"כ הרשב\"א ז\"ל ב' תשובות דומות לב' תשובות דהרמב\"ן ז\"ל דלעיל סי' תרכ\"ח כתב דנאמנת וכופין אלא שבסוף התשובה חשש לדברי הרמב\"ם ור\"ח וז\"ל כך דעתי נוטה אלא שיש לחוש להירושלמי ולענין הנדוניא נ\"ל שיש לה כיון שמתירין אותה לינשא עכ\"ל. וזה חשש בעלמא הוא שהרי כתב ולענין הנדוניא נ\"ל כו' ואם איתא שיש לחוש לדבריו שלא לגרשה מה לו אצל כתובה הרי אינו מגרשה. ובסי' אלף רנ\"ה לא נסתפק כלל אלא פסק דנאמנת וכופין שכתב וז\"ל אבל במה שהוא יודע כמו בטוענת אינו יכול אינה מעיזה פניה בפני בעלה ולפיכך נאמנת ובטוענת כן כיון שנאמנת כופין אותו להוציא כ\"כ ריב\"א כו' עד וכשהיא יוצאת נוטלת נדוניא ועיקר כתובה עכ\"ל. ושמעינן מינה תרתי שמעינן מינה דכופין לגרש ושמעינן מינה דהא בהא תליא וכיון דאמרינן נאמנת ממילא משמע דכופין שכן כתב ובטוענת כן כיון דנאמנת כופין וכדפרישית לעיל ודלא כקצת מפרשים שסוברים דאע\"ג דנאמנת מ\"מ אין כופין וכן נראה מדברי מהרי\"ק ז\"ל וכן תוס' בשלהי נדרים וכן סמ\"ג עכ\"ל מוהר\"ר יוסף ז\"ל.", + "ואני אומר כל דבריו אינם נכונים ונדחים מתוך מה שכתבתי למעלה. מ\"ש הרי שכתב בפירוש שבטענה זו דאינו יכול כו' כופין אותו להוציא כבר כתבתי דמיירי בבאה מחמת טענה. ומ\"ש וכ\"כ בעל הטור כבר כתבתי לעיל סימן ט\"ז וסי' ל' דאין מהטור ראיה דאיהו אזיל לטעמיה דס\"ל במורד מתשמיש או מזונות לחוד כופין ואנן לא קי\"ל הכי וכמו שכתבתי למעלה. ומ\"ש וכ\"כ הרמב\"ן סי' קל\"ט בתשובה כו' כבר הבאתי לעיל סי' ט' אדרבה דברי תשובת הרמב\"ן סי' קל\"ט להדיא להפך ומוהר\"ר יוסף ז\"ל ראה תחלת תשובות הרמב\"ן ולא ראה סופן וכמו שכתבתי למעלה סי' ל\"ג. ומ\"ש אלא שחשש חשש מה לדברי הרמב\"ם וכדאי הוא בעל הערוך וסמ\"ג לסמוך על דבריהם וכמ\"ש לעיל כו'. כבר כתבתי לעיל סי' ל\"ו ול\"ז דאין ענין זה לכאן כלל דלא כתבו הערוך וסמ\"ג אלא דאף הירושלמי מיירי בטענת יורה כחץ וממילא בטענת גבורת אנשים נאמנת וכדמוכח בגמרא דילן אבל מהא דכופין לא איירי כלל דנהי דנאמנת מ\"מ ודאי דלא עדיף נאמנות דילה מאילו הוה איהו גופיה מודה וכבר הוכחתי למעלה דקי\"ל דאפילו הוא מודה שאין לו גבורת אנשים לא כייפינן ליה בשוטים כיון דלא אתפרש כן בהדיא בגמרא וכדעת הירושלמי ור\"ח וחיישינן דלא ליהוי גט מעושה ובניה ממזרים. ומ\"ש אלא כתב בהדיא דנאמנת וכופין סי' קמ\"א שכתב וז\"ל במה שטוענת כו'. כבר כתבתי והוכחתי לעיל סי' כ\"ה דבסי' קמ\"א מיירי בבאה מחמת טענה. ומ\"ש גם מהר\"ם הסכים לזה וכפי מ\"ש הרא\"ש בשמו בתשובה ר\"ל מ\"ש הרא\"ש בתשובה כלל מ\"ג דין ב' וכבר כתבתי לעיל סי' כ\"ה דהתם מיירי בבאה מחמת טענה וכמפורש להדיא שם בתשובה. נמצא דגם מה שמביא מבעל צדה לדרך אין ראיה די\"ל דהתם מיירי ג\"כ בבאה מחמת טענה. אי נמי והוא העיקר שידוע שבעל צדה לדרך מעתיק אות באות דברי הטור וכבר כתבתי לעיל סי' ט\"ז ול' דאין מהטור ראיה. ומ\"ש וכ\"כ הרשב\"א כו' סי' תרכ\"ח כתב דנאמנת וכופין כו' לא דק בזה דאדרבה בסי' תרכ\"ח כתב להדיא דאין כופין דהרי כתב כופין אותו מיד להוציא או ליתן כתובה לפי שאין כופין אלא לאותן שבפ' המדיר בעל פוליפוס וחבריו כו' וזה פשוט שאין כופין שהרי אפילו במקום שאין כופין על הגט כופין על הכתובה וכמ\"ש לעיל סי' ל\"ז בשם הרשב\"א והפוסקים והוא פשוט.", + "ומ\"ש אלא שבסוף התשובה חשש כו' וזהו חשש בעלמא כו' לחנם דחק בזה דאפילו הוי חשש גמור אינו ענין לכאן דלא חשש להרמב\"ם ולהירושלמי אלא לענין נאמנות אבל אין ענין כופין לזה. ומוהר\"ר יוסף ז\"ל כתב לדברי הרמב\"ם ור\"ח כו' ערבב את הרמב\"ם ור\"ח זה בזה ואין ענין אחד לחבירו כלל דהרמב\"ם מיירי לענין נאמנות ור\"ח מיירי היכא דאתמר יוציא לא כייפינן ולא קרב זה אל זה. ומה שכתב הוא ואם איתא שיש לחוש לדברי הירושלמי ושלא לגרשה מה לי אצל כתובה כו' אין מזה הוכחה דמ\"מ נפ\"מ כשהוא מודה דנהי דלהירושלמי אינה נאמנת מ\"מ כשהוא מודה פשיטא דיוציא ויתן כתובה. ומ\"ש ובסי' אלף רנ\"ה כו' כבר כתבתי לעיל סי' כ\"ה וסי' ל\"ז דהך דבסי' אלף רנ\"ה היינו הך דבתשובות רמב\"ן סי' קמ\"א ומוכרח דמיירי בבאה מחמת טענה. ומ\"ש ושמעינן מינה דהא בהא תליא וכיון דאמרינן נאמנת ממילא משמע דכופין כו'. כבר כתבתי לעיל סי' ל\"ו דלא נהירא כלל דנהי דנאמנת מ\"מ אפילו הוא מודה להדיא אין כופין וכן מבואר בתשובות רמב\"ן סי' קל\"ט בהדיא דנאמנת ואין כופין. וכן משאר הרבה פוסקים שפסקו דנאמנת ואין כופין וכמו שנתבאר למעלה. ומ\"ש וכן נראה מדברי מהרי\"ק ז\"ל וכן תוס' שלהי נדרים וכן סמ\"ג לא נהירא כלל דהרי לא כתבו מהרי\"ק ותוס' וסמ\"ג אלא דנאמנת ויוציא ויתן כתובה והיינו דאין כופין וכמו שנתבאר לעיל דהיכא דאמרינן יוציא אין כופין כיון דלא אתמר בהדיא כופין." + ], + [ + "עוד כתב מוהר\"ר יוסף ז\"ל וז\"ל ותמהני מהריב\"ש דלאו רישיה סיפיה ולאו סיפיה רישיה שהרי תחלת דבריו הביא המשנה דשלהי נדרים וסוגית הגמרא עלה וכתב וז\"ל ונראה מסוגיא זו דרבא פליג עליה דרב המנונא וס\"ל דאשה מעיזה פניה בפני בעלה אפי' במידי דידע בה בעלה ואפילו למשנה ראשונה מפרשים השמים ביני לבינך שאומרת שאינו נזקק לה כלל כמו שפירש כן בירושלמי כמה דשמיא רחיקא מן ארעא הך איתתא רחיקא מן גברא כלומר שהוא פרוש ממנה כו' עד ולמשנה ראשונה נאמנת משום מגו דכיון דהוי סגי לה לטעון אין יורה כחץ שלא תעיז בו ואומרת השמים ביני לבינך דמעיזה בו קושטא קאמרה ולרב המנונא פירוש השמים ביני לבינך ר\"ל שאינו יורה כחץ כו' עד ולזה אינה נאמנת למשנה אחרונה דהא כיון דלא ידע בה בעלה משקרא. והנה נראה מסוגיא זו דלרב המנונא אם היתה טוענת בדבר דידע בה בעלה כגון שטוענת שהוא פרוש ממנה ואינו נזקק לה כלל או שאין לו כח אנשים ישען על ביתו ולא יעמוד שהיא נאמנת כמו שהיא נאמנת לומר לבעלה גרשתני וקי\"ל כרב המנונא כו' עכ\"ל. הרי שכתב דלרב המנונא השמים ביני לבינך דמתניתין היינו שאינו יורה כחץ ובדבר דאיהו לא ידע מעיזה ומשקרא ולהכי אינה נאמנת למשנה אחרונה אבל בטוענת שאין לו גבורת אנשים מהימנא דבדבר דאיהו ידע בה לא משקרא ונאמנת כמו שנאמנת לומר גרשתני ואח\"כ כתב דהלכה כרב המנונא והכריע זה מכמה מקומות בגמרא וא\"כ כיון דס\"ל דנאמנת כיון דקי\"ל כרב המנונא היינו דנאמנת וכופין אותו להוציא דהא בהא תליא כיון דנאמנת כופין אותו להוציא וכמו שנראה מדברי כל הפוסקים וכמ\"ש הרשב\"א בפירוש סי' אלף רנ\"ה וז\"ל ולפיכך נאמנת בטוענת כן וכיון שנאמנת כופין אותו להוציא עכ\"ל הרי דהא בהא תליא וכיון שכן מה זה שחזר וכתב אח\"כ אמנם אם היא תאמץ את לבבה כו' עד ויוציא ויתן כתובה דומיא דהמדיר את אשתו מתשמיש המטה עכ\"ל והא כיון שנאמנת כופין אותו להוציא וליתן כתובה כמו שהוכחתי לעיל ומה לנו אצל הסכמת אחרונים שהסכימו דבכל מקום שאמרו יוציא ויתן כתובה אין כופין על הגט והרי בנדון זה לא אמרו בשום מקום בגמרא יוציא ויתן כתובה עד שיפרשו בו מבקשים על הגט כו' אלא המפרשים ז\"ל אמרו דנאמנת מדרב המנונא וכיון דנאמנת ממילא שמעינן דכופין והשתא כיון דכל הנך רבוותא ז\"ל ס\"ל דנאמנת וכופין הכי נקטינן ודלא כהריב\"ש ומוהר\"ר משה אלשקר ומוהר\"ר לוי ז\"ל עכ\"ל מוהר\"ר יוסף ז\"ל.", + "ואני אומר כל דבריו אלה כפולים ואינם נכונים. מה שתמה על הריב\"ש כבר כתבתי לעיל סי' ל\"ו דאין תמיהתו כלום ודברי הריב\"ש נכונים דנהי דנאמנת היינו לענין דאמרינן ליה להוציא ואמרינן ליה שרי למקרייך עבריינא וכן לענין דכייפינן ליה ליתן כתובה אבל לא לענין לכופו בשוטים להוציא דאפילו הוה מודה לא הוה כייפינן ליה בשוטים וכופין לא תלי בנאמנות כלל. ומ\"ש דהא בהא תליא כיון דנאמנת כופין אותו להוציא וכמו שנראה מדברי כל הפוסקים כו' ליתא דאדרבה מדברי כל הפוסקים נראה להיפך וכמו שכתבתי למעלה. ומ\"ש וכמ\"ש הרשב\"א בפירוש סי' אלף רנ\"ה כו' אין מדברי הרשב\"א ראיה כלל לומר דהא בהא תליא אלא קושטא דמילתא קאמר נאמנת וכופין והיינו בבאה מחמת טענה וכמו שהוכחתי לעיל שזאת היא כוונת תשובת רשב\"א סי' אלף רנ\"ה. אי נמי ר\"ל כופין להוציא אם לא יתן כתובה וכמ\"ש בתשובת רשב\"א סי' תרכ\"ח כופין להוציא או ליתן כתובה. ומ\"ש ומה לנו אצל הסכמת אחרונים כו' והרי בנדון זה לא אמרו בגמרא בשום מקום יוציא כו' לאו מילתא היא כלל וכמו שכתבתי למעלה דהא טעמא דהפוסקים הוא דאין כופין כיון דלא נמצא ראיה ברורה א\"כ חיישינן לחומרא דלא ליהוי גט מעושה ובניה ממזרים וא\"כ פשיטא הוא הדין הכא ואדרבא היכא דאתמר יוציא דמשמע ליה לר\"י בעל התוס' דהיינו כופין ואפ\"ה חשש לחומרא לפירוש ר\"ח דאין לכוף כל שכן היכא דלא אתמר אפי' יוציא דאין לכוף. ומ\"ש והשתא כיון דכל הנך רבוותא ס\"ל דנאמנת וכופין הכי נקטינן כו' ואני אומר דכבר הוכחתי אדרבה להפך דהסכמת כל הפוסקים דאין כופין בטענת אין לו גבורת אנשים אם לא בבאה מחמת טענה וכדעת הריב\"ש ומהר\"ם אלשקר ומהר\"ל ן' חביב. ולפי דעתי הרוצה לעשות מעשה ולכוף מרבה ממזרים בישראל ועתיד ליתן את הדין כי הדין ברור ואמת כמו שכתבתי והכי נקטינן. (וכן פסק בתשובת ר\"א ן' חיים סימן ס\"ג. וכן מסיק בתשובת מוהר\"ר שלמה כהן ספר שלישי סוף סי' מ\"ב לענין מעשה ע\"ש)." + ], + [ + "ונראה לי שגם דעת הרמב\"ם כן שהרי גם הוא פסק בפי\"ב מהלכות אישות כשמואל דבאיני זן ואיני מפרנס אין כופין להוציא אם כן הוא הדין במורד מתשמיש וכדאיתא בכל הפוסקים דחד דינא אית להו וכמו שכתבתי למעלה ואם כן ה\"ה בגבורת אנשים וכמו שכתבו הפוסקים וכמו שכתבתי למעלה. ואף על פי שבתשו' בנימין זאב סי' קכ\"ו דף ר\"ח ע\"ב כתב דלא גרע זה ממומין גדולים דאין לך מומין גדולים יותר מזה כיון דאינו יכול לבעול כו' ולפי זה אף על גב דבמורד ממזונות או מתשמיש אין כופין בגבורת אנשים כופין.", + "מ\"מ דבריו לא נהירין כלל דלא שייך מומים גדולים אלא כגון ריח הפה וריח החוטם שאינה יכולה לדור עמו כלל אי נמי להיש אומרים בנקטעו שתי ידיו או שתי רגליו ומטעם שכתבו דהוי כעבר ובטל מן העולם משא\"כ הכא. וכל שכן לפי מה שכתבתי לקמן בסמוך דאפילו בנקטעו שתי ידיו או רגליו לא הוי מום לכופו בשוטים להוציא. וכן מוכח להדיא בתשובת הרא\"ש כלל מ\"ג סי' י\"ב דאין לו גבורת אנשים לא הוי מום. וכן מוכח ג\"כ להדיא בתשובות רמב\"ן סי' קל\"ט ובשאר כל הפוסקים ואין צורך להאריך בזה כי הוא דבר פשוט. וגם בעל בנימין זאב עצמו מערבב דבריו וכתב אח\"כ כיון דאין לו גבורת אנשים והיא באה מחמת טענה בעינא חוטרא כו' כייפינן ליה להוציא כו' וכן מוכח שם עוד מדבריו כמה פעמים דלא הוי מום וכן עיקר." + ], + [ + "ועוד נלפע\"ד דלמעשה אין לכוף בשוטים אפי' בנקטעו ב' ידיו או ב' רגליו או נסמו ב' עיניו אף על פי שהטור סי' קנ\"ד כתב סתמא בכה\"ג דכופין היינו משום שנמשך אחר מ\"ש הרא\"ש בפסקיו ס\"פ המדיר (סי' יח) אבל מ\"מ הלא בתשובה (כלל מב סי' ב') לא פסק הרא\"ש כן. וכן נראה מדקאמר ת\"ק סתם האיש שנולדו בו מומין אין כופין להוציא משמע דאין חילוק בדבר. וגם הרי\"ף (לו.) משמע דס\"ל הכי וגם הרמב\"ם סוף הל' אישות (פכ\"ה ה\"א) והסמ\"ג (עשין מח) ושאר כל הפוסקים לא חילקו בכך.", + "ואף על פי שהרב ב\"י בבדק הבית כתב שכדברי הרא\"ש בפסקים נראה מדברי הרמב\"ם סוף הל' אישות אין נ\"ל כן דזה לשון הרמב\"ם האיש שנולדו בו מומין אחר שנשא אפילו נקטעה ידו או רגלו או נסמית עינו אין כופין אותו להוציא כו' אבל אם נולד לו ריח הפה או ריח החוטם כו' כופין אותו להוציא עכ\"ל. ונראה דהרמב\"ם לישנא דרשב\"ג נקט ואהכי נקט נקטעה ידו או רגלו. תדע מדכתב אח\"כ אבל אם נולד לו ריח הפה כו' ולא מפליג בידו ורגלו גופיה בין אחת לשתים. ויהיה איך שיהיה כל היכא דאיכא למידק לחומרא ולקולא פשיטא דלחומרא דייקינן ואין כופין דלא ליהוי גט מעושה ובניה ממזרים. ואף על פי שכתוב בתשובת הרא\"ש שם ומיהו בפסקים כתב אח\"כ שכופין להוציא לא ידעתי מי הוא הכותב שכ\"כ בפסקיו אח\"כ דילמא לא היא אלא בתשובה כן כתב אח\"כ. ואף על גב דהטור כתב בחו\"מ סוף סימן ע\"ב על פסקיו שסותרים התשובות ודאחרונה היא הרי כבר כתב הב\"י ביו\"ד סימן ר\"א סוף דף רל\"ג שאפשר דוקא באותו דין שהיה ידוע לו להטור שאותו פסק כתב באחרונה. ועוד דהכא אפילו היו הפסקים אחרונים נראה דס\"ל דלמעשה אין כופין דהא בפסקיו פ' המדיר גבי איני זן ואיני מפרנס פסק דכופין וכתב שכן מסתבר ואפ\"ה חשש לחומרא בפ' הבא על יבמתו לפירוש ר\"ח דאין לעשות מעשה לכוף אם לא היכא דמפורש להדיא כי היכי דלא ליהוי גט מעושה ובניה ממזרים וכמו שכתבתי לעיל סי' י\"ח וא\"כ פשיטא דה\"ה הכא. על כן נראה עיקר דאע\"ג דלהלכה ס\"ל דכופין מ\"מ בתשובת שאלה שהיא מעשה לא רצה להורות כן. וכן נראה דעת מהר\"מ איסרלש שכתב דעה זו בלשון וי\"א. גם בלבוש כתב וי\"א כו' ומסיים להדיא בלבוש ואין נוהגין כן ומנהג זה לפי דעתי תורה הוא והמשנה ממנהג זה מרבה ממזרים בישראל. ואף על פי שגם רבינו ירוחם נתיב כ\"ג ח\"ח (סא ע\"ג) כתב בסתם כדברי הטור מ\"מ נ\"ל לענין מעשה כמו שכתבתי." + ], + [ + "וא\"כ כיון דדעת הרמב\"ם דבמורד ממזונות לחוד לא כייפינן (והיינו דאין כופין כלל דלהרמב\"ם אין חילוק בין יוציא לכופין אלא אפילו היכא דאתמר יוציא כופין וכמ\"ש הרב המגיד בשמו והבאתיו לעיל סי' ל\"ב) א\"כ ה\"ה במורד מתשמיש לחוד או בטענת גבורת אנשים. וכן נ\"ל להוכיח עוד מדברי הרמב\"ם שכתב בפי\"ד מהלכות אישות המורד על אשתו ואמר הריני זן ומפרנס אבל איני בא עליה מפני ששנאתיה מוסיפים לה על כתובתה כו' וישב ולא ישמש כל זמן שתרצה היא לישב עכ\"ל. ומדלא כתב שהרשות בידה אם תרצה שיגרשנה יגרשנה מיד משמע דס\"ל דכיון דקי\"ל באיני זן ואיני מפרנס אין כופין להוציא ה\"ה באיני משמש. ואף על פי שהרב המגיד שם כתב על דברי הרמב\"ם וז\"ל וכתב רבינו כל זמן שתרצה היא לישב לפי שאם לא רצתה כופין לגרשה כיון שאינו רוצה להיות עמה עכ\"ל.", + "לפענ\"ד אין זה מוכרח בדברי הרמב\"ם ומ\"ש הרמב\"ם כל זמן שתרצה היא לישב היינו לאפוקי אם היא רוצה שיכפוהו לשמש דאז ודאי כייפינן ליה בכל מה דאפשר ואין מוסיפין לה. ואולי גם כוונת הרב המגיד כן ומ\"ש כופין לגרשה היינו שכופין אותו לשמש או לגרש ואין זה נקרא כפיה על הגט וכמו שכתבתי לקמן סי' מ\"ח בשם הרא\"ש והריב\"ש. ועוד דאפילו יהיה דעת הרמב\"ם כן מ\"מ י\"ל דאיהו לטעמיה אזיל דס\"ל דכל היכא דאתמר יוציא היינו כפיה וכמ\"ש הרב המגיד שם בשמו והבאתיו לעיל סי' ל\"ב וא\"כ כיון דתנן גבי מדיר את אשתו מתשמיש המטה יוציא א\"כ פשיטא דהוא הדין מורד. וא\"כ צריך לומר דיש חילוק בין מורד ממזונות למורד מתשמיש וטעמא דבשלמא במזונות י\"ל טעמא דשמואל עד שיכפוהו להוציא יכפוהו לזון משא\"כ בתשמיש דאשה בושה בכל פעם לבוא לב\"ד לתבוע עניני תשמיש. אי נמי דבמזונות יכולים לכפותו שיתן לה צרכי מזונה בפעם אחת על איזה זמן הרבה שלא תצטרך לתובעו עוד איזה זמן וזה לא שייך בתשמיש. אבל כל זה אינו נראה עיקר. והעיקר נ\"ל דהרמב\"ם ס\"ל דגם במורד מתשמיש אין כופין לשמואל." + ], + [ + "ונ\"ל להביא ראיה לזה מדאמרינן פ' אף על פי (כתובות דף ס\"ג.) תנן וכן המורד על אשתו בשלמא למ\"ד מתשמיש לחיי אלא למ\"ד ממלאכה מי משועבד לה אין באומר איני זן ואיני מפרנס והאמר רב האומר איני זן ואיני מפרנס יוציא ויתן כתובה ולאו לאמלוכי ביה בעי עכ\"ל הגמרא. ואם איתא דבמורד מתשמיש גם לשמואל יוציא ויתן כתובה א\"כ הא למ\"ד מורד מתשמיש אדרבה קשה טפי בפשיטות מכולי עלמא אפי' בלא רב.", + "והכי משמע נמי ממ\"ש התוס' (שם ד\"ה והאמר) והרא\"ש שם (סי' לב) וז\"ל והאמר רב יוציא ויתן כתובה משמואל דפליג עליה דרב לא פריך דלדידיה אתי שפיר דאע\"פ שכופין אותו על כרחו לזונו מ\"מ מוסיפים כיון דאינו רוצה לזונה אלא ע\"י כפיה אבל לרב שכופין אותו לגרשה מיד מה שייך תוספת עכ\"ל. ואם איתא דבתשמיש מודה שמואל א\"כ הדרא קושיא לדוכתה דטפי הו\"ל לאקשויי הכי אמ\"ד מתשמיש אפי' משמואל. ואף על גב דהתוס' והרא\"ש כתבו שם מיד אח\"כ וז\"ל וא\"ת למ\"ד מתשמיש נמי תיקשי דע\"כ מורד מתשמיש נמי כופין להוציא דאטו לעולם יוסיפו על כתובתה ותתעגן כל ימיה וי\"ל דהוי מצי למימר ולטעמיך עכ\"ל אין כוונתם אלא דלמ\"ד מתשמיש הוי מצי למימר ולטעמיך דלדידיה נמי קשיא מרב אבל ודאי כי קשיא מכולי עלמא לא שייך למימר דהוי מצר למימר ולטעמיך דהא אדרבה למ\"ד מתשמיש קשיא בפשיטות אפי' בלא רב ולמה לו להזכיר רב כלל. אלא ודאי קושיית התוספות והרא\"ש היא הא דפריך מרב דהא למ\"ד מתשמיש נמי קשה מרב דכיון דרב לא ס\"ל האי סברא דעד שכופין להוציא כופין לזון א\"כ גם בתשמיש לית ליה האי סברא דעד שכופין להוציא יכפוהו לשמש וא\"כ בע\"כ דס\"ל במורד מתשמיש נמי יוציא דאי לא יוציא ולא יכפוהו לשמש א\"כ תתעגן כל ימיה אבל לשמואל דס\"ל עד שיכפוהו להוציא יכפוהו לזון ה\"נ ס\"ל במורד מתשמיש שכופין לשמש וא\"כ לדידיה לק\"מ למ\"ד מורד מתשמיש כי היכי דלא קשיא לדידיה מידי למ\"ד מורד ממלאכה כן נ\"ל כוונת התוס' והרא\"ש והוא ברור. וא\"כ כיון דהוכחתי דלשמואל במורד מתשמיש לא אמרינן דיוציא ויתן כתובה אלא כופין לשמש א\"כ כל הפוסקים שהבאתי לעיל והרמב\"ם שפסק כשמואל נמי בע\"כ ס\"ל הכי." + ], + [ + "ובהיות כן קשה לי על מ\"ש הש\"ע סי' קנ\"ד סעיף ג' וז\"ל האומר איני זן ואיני מפרנס כופין אותו לזון ואם אין ב\"ד יכולים לכופו לזון כגון שאין לו במה לפרנס ואינו רוצה להשתכר להרויח ולזון אם תרצה היא כופין אותו להוציא מיד ויתן כתובה וכן הדין למי שאינו רוצה לשמש עכ\"ל. דדברים אלו סותרים זה את זה תוך כדי דבור. דכיון דבאיני זן ואיני מפרנס העתיק לשון הרמב\"ם והיינו שפסק כשמואל וכמ\"ש הר\"ן והרב המגיד בשמו וכן משמע בב\"י א\"כ ה\"ה באינו רוצה לשמש אין כופין וכמו שהוכחתי למעלה מן הגמרא וכל הפוסקים ומדברי הרמב\"ם גופיה דמורד מתשמיש דינו כמורד ממזונות. ועוד כיון דפסק כשמואל א\"כ לא נזכר בשום מקום גבי מורד מתשמיש כופין וליכא למימר דנלמד ממורד ממזונות דהא במורד ממזונות גופיה פסק כשמואל והרי בסעיף כ' כתב בש\"ע דהיכא דלא אתמר בהדיא לכוף אין כופין. ודוחק לומר דמ\"ש וכן הדין למי שאינו רוצה לשמש ארישא קאי ור\"ל שכופין אותו לשמש. ועוד דמדברי הרב בהג\"ה לא משמע כן. ועוד דבריש סי' ע\"ז כתב הש\"ע להדיא כדברי הטור ואם היא רוצה כופין אותו מיד להוציא וליתן כתובה." + ], + [ + "וגם קשיא לי על הרב בהג\"ה דבראש סימן ע\"ז ובסי' קנ\"ד סתם כדברי הש\"ע דבמורד מתשמיש כופין להוציא ואח\"כ בסי' קנ\"ד סעיף כ\"א אחר מ\"ש בעל הש\"ע שם דאין לכוף אלא במקום שנאמר בפירוש לכוף כתב בהג\"ה דה\"ה דאין לנדות כמו שאין לכוף בשוטים ומסיים בהג\"ה אבל מי שאינו מקיים עונה יכולין לנדותו ולהחרימו שיקיים עונה או שיגרש כי אין זה כפיה רק לקיים עונה וכן כל כיוצא בזה עכ\"ל. ודברים אלו הם לקוחים מהריב\"ש סי' קכ\"ז וכדאיתא בדרכי משה וכמו שנרשם בכל ספרי הש\"ע. ותימא דהריב\"ש לא כתב שם כן אלא לפי שיטתו דס\"ל במורד מתשמיש אין כופין להוציא אבל להרב שסתם בריש סימן ע\"ז ובסעיף ג' סי' קנ\"ד כהמחבר דכופין להוציא מה לנו לכופו שיקיים עונה ומה לו לטעם שאין זה כפיה ממש הא אפילו כפיה ממש עושין במורד מתשמיש. וגם לישנא דלנדותו ולהחרימו שכתב הרב בסוף דבריו מגומגם דעדיפא מיניה הו\"ל לאשמועינן דאפילו להכותו ולכפותו בשוטים על זה יכולים לעשות שיקיים עונה. וכל זה שכתבתי מוכח בריב\"ש עצמו להדיא וז\"ל הריב\"ש שם דמשום תשמיש לחוד או מזונות לחוד אין כופין כו' אבל מה שהיו הב\"ד יכולים לעשות לה לכוף הבעל לשוב ולהיות אצלה ולישן עמה בקירוב בשר ולקיים מצות עונה לפי כחו כמו שהיו יכולים לעכבו שלא יצא מן העיר בזולת רשותה בעד מצות עונה שהוא מחוייב בה מן התורה ואם לא רצה לשוב במצות הב\"ד מנדין אותו כמו שמנדין מן הדין לגברא דלא ציית דינא וכל שכן שעובר על דברי תורה אף על פי שאין לוקין על לאו של עונתה לא יגרע לפי שהוא לאו שאין בו מעשה ואין לוקין עליו מ\"מ מנדין אותו או מכין אותו עד שיקבל עליו לקיימה ואם הוא מעצמו מגרשה כדי להנצל מזה אין זה גט מעושה שהרי אין הב\"ד כופין אותו על הגט כלל אלא לקיים מצות עונה כפי יכלתו כמו שחובה עליו מן הדין והרי זה כמי שהיו נושים בו ממון והיה תפוס בבית הסוהר בעד החוב ההוא ואמרו לו קרובי אשתו אם תגרש אשתך נפרע אנחנו בעדך החוב ההוא ותצא ממאסרך והוא נתרצה בזה וגירשה מרצונו היאמר אדם שזה יהיה גט מעושה מפני שעשה זה כדי לצאת מבית הסוהר שהרי לא היה תפוס כדי שיגרשה אלא בעד חובו והגט אינו מעושה אלא מרוצה. וכתוב בספר אבן העזר (טור סימן קנ\"ד) שנשאל הרא\"ש ז\"ל (כלל מג סי' טו) באשה שיראה מבעלה שילך לארץ אחרת ושואלת שיגרשנה או שישבע לה שלא ילך והשיב אם ידוע שדעתו לילך ישביעוהו שלא ילך או יכפוהו שיגרשנה לזמן קודם שילך ע\"כ הנה שכיון שאומרים לו או תעשה המוטל עליך מן הדין או תגרשנה אין זה כפיה על הגט במוחלט אלא שכופין אותו על מה שיש לו לעשות מן הדין ואם יגרשנה יפטר עם היות שהרב ז\"ל עצמו סובר שלעולם אין כופין על הגט אלא באותן שהזכירו כן חכמים בפירוש כמ\"ש בסמוך עכ\"ל הריב\"ש. הרי להדיא כמו שכתבתי והוא פשוט מעצמו.", + "והיה אפשר ליישב דברי הש\"ע והרב בהג\"ה אך כי לא יתקבל הישוב ההוא אם לא בדוחק גדול מכמה טעמים על כן יפה שתיקתי מדבורי. בשגם כי יהיה איך שיהיה העיקר לענין הדין כמו שהעליתי למעלה דבמורד ממזונות לחוד אין כופין להוציא וכן במורד מתשמיש אין כופין להוציא אם לא בבאה מחמת טענה ואף במונע ממנה כל ענייני אישות דנראה עיקר לדינא דכופין להוציא אפילו אינה באה מחמת טענה וכמו שכתבתי לעיל מ\"מ למעשה יש לחוש לסברת האומרים שאין לכוף דלא ליהוי גט מעושה ובניה ממזרים וכמש\"ל סי' כ\"ח." + ], + [ + "וא\"כ גם מ\"ש הרב רמ\"א בהג\"ה סי' קנ\"ד ס\"ג וז\"ל וכן איש שרגיל לכעוס ולהוציא אשתו מביתו תמיד כופין אותו להוציא כי עי\"ז אינו זנה לפעמים ופורש ממנה בתשמיש יותר מעונתה והוי כמורד ממזונות ותשמיש עכ\"ל. נלפע\"ד דאין להורות כן למעשה מטעם שכתבתי וגם דין זה דהרב רמ\"א לקוח מתשובות רשב\"א סי' תרצ\"ג והמעיין ברשב\"א שם יראה דלא כתב כן הלכה למעשה רק כתב דאפשר דאף שמואל מודה כו'. וגם בב\"י סי' קנ\"ד כתב וז\"ל וכתוב בתשובות הרשב\"א סי' תרצ\"ג על מי שהורגל לכעוס ולהוציא אשתו תמיד אפשר שכופין אותו להוציא כו' הרי שכתב בשם הרשב\"א לישנא דאפשר ופשיטא דלא סמכינן אלישנא דאפשר להוציא אשה מבעלה במקום שיש לחוש דהוי גט מעושה ובניה ממזרים כן נ\"ל." + ], + [ + "ומ\"ש הש\"ע סי' קנ\"ד ס\"ז והבאתיו לעיל סי' א' יש אומרים שהיא נאמנת כו', כבר כתבתי לעיל סי' ב' דהיינו משום שהרמב\"ן והרשב\"א חששו כן לדברי הרמב\"ם פט\"ו מה' אישות ולדברי הירושלמי שנראה מדבריהם שאינה נאמנת בטענת אינו יכול. מיהו גם מדברי הרמב\"ן והרשב\"א מבואר דהעיקר דנאמנת.", + "וכדמוכח להדיא בגמרא דילן שלהי נדרים דכל טענה שהבעל יודע האמת כמו היא, לא משקרא ונאמנת לרב המנונא דקי\"ל כותיה בטוענת גרשתני, וכמו שאכתוב לקמן סי' נ\"ח ונ\"ט. ואדרבה נראה דאפי' רבה דפליג עליה דרב המנונא בטוענת גרשתני מודה בטוענת אין לו גבורת אנשים דמבזה נפשיה, וכדמשמע בגמרא שם להדיא דהיכא דהבעל ידע בה וקמבזה נפשיה אפילו רבה מודה, כן נ\"ל. ושוב מצאתי כן בתשוב' מהר\"מ דפוס פראג סי' תתקמ\"ז דאף רבה מודה בזה ע\"ש." + ], + [ + "ומה שחששו הרמב\"ן והרשב\"א כן לדברי הרמב\"ם והירושלמי נלפע\"ד דליכא חששא כלל, ואדרבה מהרמב\"ם והירושלמי משמע כמו בגמ' דילן וכמו שאבאר. וז\"ל הרמב\"ם פט\"ו מה' אישות דין ט\"ו האשה שבאתה לב\"ד ואמרה בעלי אינו יכול לשמש כדרך כל הארץ שמוש שמוליד, או שאינו יורה כחץ, יעשו הדיינים פשרה כו' עד שתשהה י' שנים כו'. ומזה הבינו בתשובות רמב\"ן סי' קל\"ט ובתשובות רשב\"א סי' תרכ\"ח דס\"ל להרמב\"ם דבטענת אין לו גבורת אנשים אינה נאמנת, דומיא דטענת יורה כחץ, וגם מהר\"ם אלשקר בתשובה סי' פ\"ט הבין כן בפשיטות עד שהעתיק לשון הרמב\"ם כן כאילו הוא לשון הרמב\"ם עצמו (וכן נראה שהבין בתשובות מבי\"ט ח\"ב סי' רס\"ז). ותמיהני איך רצו להבין מדברי הרמב\"ם כן, וכי זהו בכלל לשון אינו יכול לשמש כדרך כל הארץ שמוש שמוליד, והלא באין לו גבורת אנשים אינו יכול לשמש כלל, ומאי אינו יכול לשמש כדרך כל הארץ שמוש שמוליד דקאמר. ועוד קשה שאין זה מדרך הרמב\"ם להמציא דין חדש מה שלא נזכר בתלמוד כלל. אלא ודאי פשוט דמ\"ש הרמב\"ם אינו יכול לשמש עמי שמוש שמוליד דומיא דיורה כחץ קאמר, ואף על גב דבגמרא ליתא אלא יורה כחץ לבד משמע ליה להרמב\"ם בפשיטות דלאו דוקא הוא דה\"ה אם טוענת איזה טענה אחרת שמשמש עמה שימוש שאינו מוליד דינא הכי. או אפשר שכל זה מדברי האשה הוא וה\"ק הרמב\"ם, בין שאמרה בעלי אינו יכול לשמש שימוש שמוליד ולא פירשה בדבריה סיבת המניעה, בין שאמרה בפירוש שאינו יורה כחץ. וכ\"כ מהר\"ל ן' חביב בתשובה סי' ל\"ג שכן הוא כוונת הרמב\"ם ושגם הוא מודה לדינא בטענת אין לו גבורת אנשים שהיא נאמנת, וכדמוכח בגמרא סוף נדרים ובהסכמת כל הפוסקים, ע\"ש שהאריך בזה. (וכ\"כ בתשובות ר\"א ן' חיים סי' ס\"ג ע\"ש ובתשובות מוהר\"ר שלמה כהן ספר שלישי סי' מ\"ב ע\"ש)." + ], + [ + "וגם הטור נראה שהבין כן בדעת הרמב\"ם, שהרי העתיק דבריו אלו בסתם בס\"ס קנ\"ד ולעיל בריש הסימן כתב בסתם דבטענת אינו יכול נאמנת, וכ\"כ מהר\"ל ן' חביב שם שכן כונת הטור. וראיתי להב\"ח שכתב בס\"ס קנ\"ד אמה שהביא הטור דברי הרמב\"ם דלעיל וז\"ל, ואיכא לתמוה דלעיל ס\"ו כתב רבינו בדין זה דכופין אותו להוציא מיד אפי' תוך י', וכאן הביא דברי הרמב\"ם דאין כופין, וי\"ל דלעיל כיון דמכחישה כופין מדרב המנונא דאין אשה מעיזה פניה בפני בעלה ובודאי קושטא קאמרה, ודברי הרמב\"ם בשאינו מכחישה ובהא אמרינן בנדרים יעשו דרך בקשה עכ\"ל.", + "ודברים אלו תמוהים דיציבא בארעא וגיורא בשמי שמיא, דנאמר דבמכחישה כופין ובאין מכחישה אין כופין, והלא לא קאמר רב המנונא אלא מטעם דאין אשה מעיזה פניה נגד בעלה מהימנא, והוה כאילו אינו מכחישה, והאיך נאמר דבאינו מכחישה עדיף טפי, זהו דבר שאין הדעת סובלתו. גם בכל הפוסקים איתא להדיא הפך דבריו. אלא ודאי העיקר כמו שכתבתי דבסוף הסי' מיירי בטוענת שאינו יורה כחץ.", + "ואולי גם כוונת הב\"ח היא כן, ור\"ל כיון שטוענת שאינו יכול והבעל מכחישה נאמנת, כיון דבעלה ידע בה ומכחישה, אי לאו דקושטא קאמרה לא הוה משקרא ומעיזה פניה נגדו, ודברי הרמב\"ם באינו מכחישה אלא שטוענת שאינו יורה כחץ והלכך מעיזה דסברה בעלה לא ידע בה. וא\"כ דברי הב\"ח הם ממש כמו שכתבתי." + ], + [ + "ומה שחששו הרמב\"ן והרשב\"א להירושלמי (נדרים פ\"א ה\"ב) נמי לאו מילתא היא, דאדרבה לפי הבנתם בירושלמי צריך להגיה בירושלמי וכדאיתא בתשו' ריצב\"א שבתשוב' מיימוני לספר נשים סי' ו' שהירושלמי מיירי בטענת אינו יכול, ומה דאיתא בירושלמי כמה דרחיקא שמיא מן ארעא כך תהא ההיא איתתא רחיקא מבעלה כו', מלת תהא טעות הוא וצ\"ל כך ההיא איתתא רחיקא כו'. ואין זה נראה, ויותר נראה להשוות הירושלמי עם גמרא דילן, ואין כאן טעות סופר והכי קאמר, כך תהא ההיא איתתא רחיקא מבעלה מחמת שלא תלד לפי שאין יורה כחץ, וכעין מה שפי' רש\"י בפירוש התורה בפ' בראשית (ב, כד) ודבק באשתו והיו לבשר אחד, הולד נוצר ע\"י שניהם ושם נעשה בשרם אחד עכ\"ל רש\"י. וכן משמע להדיא מהערוך (ערך שמים) וסמ\"ג סוף עשין מ\"ח דף קכ\"ח ע\"ג שכתבו וז\"ל, מפרש בירושלמי שצועקת על בעלה ואומרת כמה שהשמים רחוקים מן הארץ כך אהיה רחוקה ממך, לפי שאין שכבת זרעו יורה כחץ ואינו ראוי להוליד ע\"כ לשונם. וגם בתשובת רמב\"ן גופי' סימן קל\"ט מסיק וז\"ל אבל ה\"ר נתן בעל הערוך פירש אף הירושלמי בטענת יורה כחץ כו'. ואף שבתשובת ריצב\"א שם כתב וז\"ל, ואף על פי שהייתי יכול לפרש הירושלמי כתלמוד שלנו וביורה כחץ, וה\"פ כמה דשמיא רחיקא מארעא כך תהא ההיא איתתא רחיקא מבעלה לעולם לענין שלא תבנה ממנו לפי שאינו יורה כחץ, מ\"מ אין הלשון נמשך לי אחר פירוש זה עכ\"ל. מ\"מ לפי מה שכתבתי הלשון נמשך כהוגן אחר פירוש זה. ומ\"מ לענין דינא כתב בתשובת ריצב\"א שם דנאמנת בטענת אינו יכול וכדמוכח בגמרא דילן. (שוב ראיתי בגמרא קדושין הנדפסת עם תוס' רי\"ד יש שם בסוף המסכת קצת לקוטי דינים וכתוב שם וז\"ל, כתב ריצב\"א הטוענת אין לאישי גבורה והוא אומר שיכול אך שהיא מורדת נאמן, ואם הודה לה יוציא ויתן כתובה עכ\"ל. ולא ידעתי מאין הוציא כן, כי לפי מה שכתבתי אדרבא דעת ריצב\"א שהיא נאמנת). וגם מהר\"ל ן' חביב בתשובה שם כתב שהירושלמי אינו חולק אתלמוד שלנו בדין דטוענת אינו יכול, והביא שם דברי הערוך והסמ\"ג דלעיל, רק שאח\"כ כתב דהירושלמי מיירי בטוענת שהוא מורד מתשמיש. ונ\"ל דלא הוצרך לזה אלא להרמב\"ם והרב המגיד פי\"ד דאישות דין ט\"ז דנראה להדיא מדבריהם שמפרשים הירושלמי כן, והוציאו מהירושלמי שבטענת מורד יעשו פשרה כו' עיין שם, וכן נראה להדיא מהשגת הראב\"ד שם ע\"ש, אבל לדעת שאר פוסקים א\"צ לכל זה אלא יש לומר דהירושלמי מיירי בטוענת אינו יורה כחץ ממש כמו גמרא דילן וכמו שכתבתי." + ], + [ + "ואין להקשות לפי מה שכתבתי דגם הרמב\"ם מודה בטענת אין לו גבורת אנשים דנאמנת, הא בטענת מורד ממני מתשמיש כתב דאינה נאמנת. הא ע\"כ לאו קושיא היא, דהא הטור כתב בפשיטות בסי' קנ\"ד בטוענת אין לו גבורת אנשים דנאמנת ובסוף סימן ע\"ז העתיק בסתם דברי הרמב\"ם דבטענת מורד אינה נאמנת, (וכן הש\"ע כתב בס\"ס ע\"ז בסתם כדברי הרמב\"ם, ובסי' קנ\"ד סעיף ו' גבי טענת אינו יכול כתב דנאמנת).", + "הן אמת שבדרישה סי' קנ\"ד סט\"ז הרגיש בזה ותירץ דבסי' ע\"ז לא קאמר דאינה נאמנת אלא לענין כתובה.", + "אבל אין זה נראה בעיני, דא\"כ הו\"ל לפרושי התם דהיכא דהיא רוצה לצאת ממנו בלא כתובה אמרינן ליה דיוציא וגם שאין כופין אותה לדור עמו. אלא נ\"ל דבטענת מורד ליכא כאן העזה, כי אדרבה היא רוצה שלא ימרוד, שהרי אם יקבל עליו שלא ימרוד ותהיה בטוחה בו לא תטעון עליו שום דבר, משא\"כ בטענת אינו יכול דיש כאן העזה שהרי בטענה זו מוכרח הוא לגרשה שהרי לא יועיל לו שוב שום דבר. וכ\"כ בתשו' מהר\"ל ן' חביב סי' ל\"ג וז\"ל, וזה שחלוף גדול יש בין טענה שאין לבעלה גבורת אנשים לבוא עליה ובין טענה שבעלה מורד מתשמיש ואינו רוצה להזקק עמה, כי אף על פי שבשתיהן יודע הבעל אם האשה אומרת אמת אם לא, עם כל זה בטענת שאין לבעלה גבורת אנשים היא מעיזה פניה, דומיא דההיא דאומרת לבעלה גרשתני, כי היא מעיזה בפני בעלה לפרוק עולו מעליה, ומטעם זה היא נאמנת בשתיהן, אמנם בטוענת שהוא מורד מתשמיש אין כאן העזה לדעתה, דאדרבה מתחננת לפני ב\"ד שיעתרו לבעלה ויירצה וישיב אפו מעליה עכ\"ל.", + "אמנם מ\"ש מוהר\"ר לוי ן' חביב שם וז\"ל, וכבר ראיתי מ\"ש הריב\"ש ז\"ל בתשובותיו (סי' קכז) דלרב המנונא אלו הב' חלוקות שוות בדינם, שכתב וז\"ל, ונראה דלרב המנונא אם היתה טוענת דבר דידע בה בעלה כגון שטוענת שהוא פרוש ממנה ואינו נזקק לה כלל, או שאין לו כח אנשים ישען על ביתו ולא יעמוד שהיא נאמנת כמו שהיא נאמנת לומר לבעלה גרשתני ע\"כ. גם ככה נראה מלשון הר\"ן ז\"ל (נדרים צא. ד\"ה נהי) שכתבתי למעלה וז\"ל, וכיון דמש\"ה מהימנא טפי כו' ש\"מ דבאומרת אינו נזקק עמי כלל כיון דבעלה ידע מהימנא אפי' למשנה אחרונה כו', דמשמע דכשאומרת אינו נזקק עמה אין חילוק בין שאמרה שהוא מפני שאין לו גבורת אנשים או שאמרה שהוא מורד. עם כל זה אני ליישב דעתו של הרמב\"ם ז\"ל באתי דלא ליקשי ליה כלל מסוגיא דגמרא עכ\"ל.", + "נלפע\"ד דאין מדברי הריב\"ש והר\"ן סתירה לדברי הרמב\"ם, דלשון אינו נזקק עמי כלל שכתב הר\"ן יש לפרשו שאינו נזקק עמי מחמת שאינו יכול. וראיה לזה שהרי כתב הרשב\"א בתשובה ומביאו ב\"י וז\"ל, בטוענת אינו יכול בעניותנו אין בידנו ראיה מכרחת כו', אבל באינו יכול כופין להוציא ואפי' באה בלא טענה שזהו מעיקר הזיוג, שהלא על דעת כן נכנסה לחופה. ועוד הוא עובר על מ\"ע, ואפילו באומר הוא בבגדו והיא בבגדה כופין אותו להוציא כל שכן מי שאינו נזקק לה כלל עכ\"ל, הרי שכינה טענת אינו יכול בלשון אינו נזקק לה כלל. וגם לשון הריב\"ש שכתב שטוענת שהוא פרוש ממנה ואינו נזקק לה כלל או שאין לו כח אנשים כו' (וכ\"כ הסמ\"ק ס\"ס רפ\"ד כלשון הריב\"ש), יש לפרש כן שטוענת שפרוש ממנה מחמת שאינו יודע בדרך כל הארץ כגון שאין לו תאות המשגל או שאינו בקי בדרך כל הארץ. או ה\"ק שאינו נזקק עמי כלל מחמת שאינו מתקשה כלל או שאין לו כח גבורת אנשים שישען על ביתו ומתקשה קצת ומיד חוזר הקשת לאיתנו וישען על ביתו ולא יעמוד, וכה\"ג כתבו התוס' סוף נדרים (צא . ד\"ה קסבר) וז\"ל אשה שטוענת שבעלה אינו יכול להתקשות או שאינו בקי בדרך ארץ נאמנת עכ\"ל. וכה\"ג כתב הרא\"ש בתשובה כלל מ\"ג דין ה' וז\"ל, ומה שטוענת שאינו איש ואינו נזקק לה, בטענה זו נאמנת כו', אבל בטוענת שמורד כיון שלפי דבריה הדבר מסור ביד הבעל, א\"כ לא שייך כאן טעמא דהעזה ולכך אינה נאמנת, כן נ\"ל.", + "ולפי זה צריך לפרש מ\"ש הרב רמ\"א בהג\"ה סי' קנ\"ד ס\"ז והבאתיו לעיל סי' א' אם טענה שבעלה אינו שוכב עמה ואינו בא עליה דינו כדין טוענת שאין לו גבורת אנשים עכ\"ל, ג\"כ צריך לפרש לשונו כמו שפירשתי לשון הריב\"ש, ולא שכוונתו לומר שטוענת שיכול ובכיון אינו שוכב עמה דהיינו שמורד. תדע שהרי בדרכי משה כ\"כ (סק\"ח) בשם תשו' הרא\"ש כלל מ\"ג ותוס' דסוף נדרים, ושם לא הזכירו שטוענת שמורד אלא כמו שכתבתי.", + "ומ\"מ לשון הרב רמ\"א צריך עיון, דפשט לשונו לא משמע הכי, וגם הו\"ל לפרש ולא לסתום. ועוד דא\"כ לאיזה צורך הוצרך לכתבו כלל וגם לכתוב דינו כדין טוענת שאין לו גבורת אנשים, הא פשיטא דהיינו הך, וצ\"ע." + ], + [ + "מ\"מ יהיה כוונת הרב רמ\"א איך שיהיה, העיקר כמו שכתבתי דכשטוענת שמורד מתשמיש אינה נאמנת, אבל בטוענת אינו יכול נאמנת. וגם בתשו' מהו' יוסף ז\"ל ובתשו' ר\"ש כהן סי' ק\"ס האריך בזה והעלה דהירושלמי והרמב\"ם מיירי כמ\"ש הערוך והסמ\"ג ורמב\"ן שם ופסק דנאמנת. אך בתשו' מוהר\"ר משה אלשקר סי' פ\"ט האריך בזה ופסק שאינה נאמנת, וכל דבריו אינם נכונים וכמו שכתבתי לקמן סי' ס\"ט. גם מ\"ש שם שכן דעת הירושלמי והרמב\"ם כבר כתבתי דליתא. גם מה שהקשה מהר\"מ אלשקר גופיה שם אהא דכתב הרמב\"ם פי\"ד דאישות האשה שאמרה לבעלה גרשתני נאמנת אפי' תובעת כתובתה, ותירץ דהיינו טעמא דגרשתני, משום דהוא דבר דאתי מידו לידה, אי נמי דאי לאו דגרשה ודאי לא הוה מעיזה פניה כל כך בפני בעלה, ולשבת כל ימיה באיסור אשת איש ובניה לעולם ממזרים, ולפיכך נאמנת אפילו בתובעת כתובתה, משא\"כ בשמים ביני לבינך דלית ביה האי טעמא אינה נאמנת כלל עכ\"ל.", + "ולא נהירא, דבגמרא סוף נדרים מוכח להדיא דאין לחלק בכך, אלא משמע התם להדיא דהך דהשמים ביני לבינך דמי ממש לגרשתני, רק דמחלק התם בגמרא דבהשמים ביני לבינך דסברה נהי דבביאה ידע ביורה כחץ מי ידע ומש\"ה משקרא, אלמא דבטענת אינו יכול דהבעל ידע כמו היא פשיטא דנאמנת כמו בגרשתני ע\"ש, דמוכח כך להדיא בכולא סוגיא.", + "ואף שהרא\"ש סוף נדרים (סי' ח) כתב ג\"כ וז\"ל, ועוד נ\"ל טעם טוב דהלכתא כרב המנונא דאפילו למשנה אחרונה היא תובעת שיגרשנה בעלה, וחיישינן שמא עיניה נתנה באחר ותנשא לו אחר שיגרשנה בעלה, אבל ודאי חזקה שלא תאמר אשה לבעלה גרשתני להפקיע עצמה בטענת שקר מתחת בעלה להיות באיסור אשת איש כל ימיה עכ\"ל. ודאי דאין כוונת הרא\"ש לומר דבטענה שהבעל יודע כמו היא אינה נאמנת, רק בההיא דגרשתני, שהרי הרא\"ש גופיה העתיק שם מקודם בסמוך סוגיית הגמרא דלעיל. ועוד דהרא\"ש בתשובה כלל מ\"ג דין א' ודין ה' ודין י\"ב כתב להדיא דבטענת אינו יכול נאמנת ודמי להך דגרשתני כו' ע\"ש, אלא הרא\"ש בפסקיו בא להוסיף טעם דלא דמי למשנה אחרונה ודו\"ק.", + "ואף על פי שבמרדכי ס\"פ עשרה יוחסין (קדושין סי' תקמב) כתב ג\"כ וז\"ל, מצאתי בשם ר\"ת שכתב (ר\"ת) דלא אמר רב המנונא דמהימנא אלא במילי דאתי מידו לידה כגון נתינת הגט, אבל במילי דלא אתי מידו לידה כגון דאמרה שאינו מתקשה לא מהימנא עכ\"ל. נ\"ל דאין לסמוך על זה דהוא נגד הגמרא וכל הפוסקים. וגם לא הוזכר בשום פוסק כן בשם ר\"ת, ואולי איזה תלמיד טועה הוסיפו במרדכי, דהא לא אשתמיט חד מהפוסקים שהזכיר כן בשם ר\"ת או שהזכיר כלל סברא זו. ועוד נראה לומר דדברים אלו שמצא כתוב בשם ר\"ת יכול להיות שהשיב כן לאשה שטענה כן שלא בפני בעלה, דאפילו ללישנא דאמרינן בהאשה שנתארמלה ובגטין פ' המגרש דרב המנונא קאמר דאפילו שלא בפניו נאמנת, ופסקו קצת פוסקים כן וכמו שיתבאר לקמן סימן ס\"ג, היינו במילי דאתי מידו לידה דבכה\"ג א\"צ דרישה וחקירה כל כך, שהרי אין חלוק ביניהם אלא הן או לאו, וכה\"ג אף שלא בפניו קושטא קאמרה, אבל כשאמרה אינו מתקשה אינה נאמנת אלא בפניו, וכמו שכתבתי לעיל סי' ד' בשם הריב\"ש ורשב\"ץ דדברים כאלו צריכים חקירת ב\"ד על זה, ודלמא אילו היה הבעל לפנינו היה נותן טעם לדבריו שהיתה מודה שהוא יכול, ואף שבמרדכי לא הזכיר בדברי ר\"ת דמיירי שלא בפניו, יש לומר דקצור דברים הוא. ואפי' תאמר שדעת ר\"ת הוא כפשוטו, מ\"מ יחיד הוא כנגד כל הפוסקים ובפרט דלא משמע כן בגמרא וכמו שכתבתי." + ], + [ + "וא\"כ כיון שהוכחנו מן הגמרא דבטענת אינו יכול נאמנת, וכן פסק בתשובת ריצב\"א שבתשו' מיימוני לספר נשים סי' ו', וכ\"כ התוס' והר\"ן סוף נדרים וכן פסק הרא\"ש בתשובות בג' תשובות בכלל מ\"ג בסי' י\"א וסי' ה' וסי' י\"ב, וכ\"כ בתשו' רמב\"ן סי' קל\"ט וסי' קמ\"א ובתשובת רשב\"א סי' תרכ\"ח (אלא שבסי' תרכ\"ח חשש לבסוף להרמב\"ם והירושלמי, וכבר נתבאר דאין מזה בית מיחוש כלל) וסי' אלף רנ\"ה, וכ\"כ ג\"כ התוס' בפשיטות בפ\"ק דבבא בתרא סוף דף ה: (ד\"ה מי) גבי סוגיא דהאומר פרעתי תוך זמנו ע\"ש, וכן הוא בפסקי תוס' שם סי' כ', וכן הביא ב\"י ב' תשו' רשב\"א דנאמנת, וכן הביא ב\"י תשו' רשב\"ץ שר\"י כן כתב בתשו', והסכימו עמו האחרונים, וכן פסק בתשו' ריב\"ש סי' קכ\"ז, וכן פסק הר\"י מקורביל בסמ\"ק סי' רפ\"ד דנאמנת בטענת אינו יכול, וכן פסק הר\"ף בהגהת סמ\"ק סי' קפ\"ג, וכ\"כ בכל בו סי' ע\"ה, וכן פסק בתשו' מהרי\"ק שורש ע\"ב ובתשו' בנימין זאב סי' קכ\"ו ובתשו' מהר\"ל בן חביב סי' ל\"ג ובתשו' מוהר\"ר יוסף שבתשו' ר\"ש כהן סי' ק\"ס, הכי נקטינן ודלא כמהר\"ם אלשקר סי' פ\"ט ודעמיה שהבאתי למעלה." + ], + [ + "ומ\"ש הש\"ע סימן קנ\"ד והבאתיו לעיל סימן א' וכופין אותו להוציא מיד, כבר ביארתי לעיל סי' כ\"ג וסימן מ\"ב באריכות שרוב הפוסקים וכמעט כולם חולקים על זה וס\"ל דאין כופין בכה\"ג אלא בבאה מחמת טענה ושגם דעת הרא\"ש כן, והטור והש\"ע העבירו עין עיונם מזה ולא כוונו יפה בזה. ואולי גם הטור והש\"ע מיירי בבאה מחמת טענה וסמכו עצמם אמה שכתבו כן לפני זה גבי טענת יורה כחץ, אבל פשט לשונם לא משמע כן. ועוד דמשמע בפוסקים שדין זה דמי לאומר איני רוצה לשמש, ושם לא הזכירו הטור והש\"ע בסעיף ב' באה מחמת טענה ודו\"ק." + ], + [ + "ומ\"ש הש\"ע שם והבאתיו לעיל סימן א' ולא יתן כתובה כו'. הנה לפי שאברר שדין זה אינו עיקר להלכה וגם הרבה פוסקים מאד אינם סוברים כן, וגם ממקום שיוצא דין זה הוא סתור מיניה וביה, על כן מוכרח אני להאריך.", + "אמת שדין זה הוא מהטור שהוציא כן מתשו' הרא\"ש כלל מ\"ג סי' י\"ב שכתב וז\"ל, ואי תבעה גט וכתובה לא מהימנא אפילו להתירה לשוק כו' ואי תבעה גט ולא כתובה יגרשנה ולא יתן לה כתובה, כההיא דרב המנונא שאמרה גרשתני דנהי דמהימנא גבי נפשה להפקיע ממנה איסור אשת איש שעליה מטעם חזקה דאין האשה מעיזה פניה בפני בעלה, מ\"מ אין לב\"ד כח להוציא ממנו ממון כיון שעומד וצווח שלא גירשה עכ\"ל הרא\"ש בתשו'. והנה בהך דגרשתני היכא דאתמר מימרא דרב המנונא גופה מוכח להדיא דאף לענין כתובה נאמנת, וכן מוכח להדיא בהרא\"ש שם וכמו שאבאר.", + "דבסוף נדרים (צ:) תנן בראשונה היו אומרים ג' נשים יוצאות ונוטלות כתובה האומרת טמאה אני לך שמים ביני לבינך ונטולה אני מן היהודים, חזרו לומר שלא תהא האשה נותנת עיניה באחר ומקלקלת על בעלה, האומרת טמאה אני לך תביא ראיה לדבריה, השמים ביני לבינך יעשו דרך בקשה, נטולה אני מן היהודים יפר חלקו. וגרסינן בגמרא (צא:) אבעיא להו אמרה לבעלה גרשתני מהו, אמר רב המנונא תא שמע האומרת טמאה אני לך דאפי' למשנה אחרונה דקתני לא מהימנא, התם הוא דמשקרא דידעה דבעלה לא ידע בה, אבל גבי גרשתני דידע בה מהימנא, ופריך התם בגמרא השמים ביני לבינך דמשנה אחרונה תיובתא דרב המנונא, דהא הכא דידעה היא דבעלה ידע בה, וקתני דלא מהימנא, ומשני הכי נמי אמרה נהי דבביאה ידע ביורה כחץ מי ידע ומש\"ה משקרא, ע\"כ הגמרא. ומכאן הוציאו כל הפוסקים דהיכא שטוענת אינו יכול, כיון דבעלה ידע בה, הוי דומיא דגרשתני ונאמנת אפי' למשנה אחרונה. וא\"כ מוכח דנאמנת אפי' לענין כתובה, דהא בג' נשים קתני במתני' יוצאות ונוטלות כתובה, ואפי' במשנה אחרונה ע\"כ לא אמרינן אלא דחיישינן שמא נתנה עיניה באחר, והיינו היכא דהבעל לא ידע בה, אבל היכא דנאמנת להוציא, ולא חיישינן לשמא עיניה נתנה באחר, משמע דנוטלת כתובתה דומיא דמשנה ראשונה." + ], + [ + "כ\"כ הר\"ן שם (ד\"ה ולענין הלכה) וז\"ל, וקי\"ל כרב המנונא דהאשה שאמרה לבעלה גרשתני נאמנת דסוגיין בכולא תלמודא כותיה ומדמדמינן ליה למתניתין, ש\"מ שלא להתירה בלבד נאמנת אלא אף ליטול כתובה, דומיא דמתני' דקתני יוצאות ונוטלות כתובה. ועוד שהרי מספר כתובתה נלמד שכך כותב לה לכשתנשאי לאחר תטלי מה שכתוב ליכי כדתנן בהאשה שהלכה היא ובעלה למדינת הים, כ\"כ הרמב\"ן ז\"ל בהלכותיו. מיהו איכא למימר דלית לן מדרש כתובה אלא בעיקר כתובה אבל בתוספת לא, וכיון דמש\"ה מהימנא טפי כי אמרה גרשתני מכי אמרה השמים ביני לבינך, משום דגרשתני ידע בה בעלה ואינה מעיזה ובהשמים ביני לבינך דלא ידע בה מעיזה, שמעינן מינה דבאומרת אינו נזקק עמי כלל כיון דבעלה ידע בה, אפילו למשנה אחרונה מהימנא ויוציא ויתן כתובה, אפילו לא אתיא מחמת טענה דבעינא חוטרא לידא ומרא לקבורה, שהרי גדולה מזו אמרו אי אפשי אלא אני בבגדי והיא בבגדה יוציא ויתן כתובה. מיהו כתב ר\"י ז\"ל דדוקא כשהיא תובעת להתגרש הוא דאמרינן יוציא ויתן כתובה אבל תובעת כתובתה לא מהימנא, והביא ראיה מדאמר בפ' האשה רבה האשה שאמרה מת בעלי נאמנת, מת בעלי תנו לי כתובתי אינה נאמנת עכ\"ל הר\"ן.", + "וכ\"כ הרא\"ש גופיה שם (סי' ח) וז\"ל, והלכה כרב המנונא כו', וא\"ת הא אמרינן בשלהי הכותב (כתובות פט.) גבי הוציאה גט אמר רב יוסף הכא במאי עסקינן בשאין שם עידי גירושין דמגו דיכול לומר לא גרשתיה יכול לומר גרשתיה ונתתי לה כתובתה, והאיך יכול לומר לא גרשתיה כיון דמעיזה פניה לומר גרשתני ומהימנא, וי\"ל כגון דהוי קטטה ביניהם דאז לא מהימנא כדאיתא בפ' האשה שלום, אי נמי מאחר שתובעת כתובתה אינה נאמנת דמחמת חימוד ממון היא אומרת כן, כדאמרינן בפ' האשה שלום באה לב\"ד ואמרה התירוני לינשא מתירין אותה לינשא ונותנין לה כתובה, תנו לי כתובתי אף לינשא אין מתירין אותה. והרמב\"ם ז\"ל כתב שנוטלת כתובתה מדמדמינן לה למתני' אלמא נאמנת אפי' לכתובה כדין משנה ראשונה. ואפשר דלא פליג על דברי ר\"י שכתבתי דרוצה לומר כשלא תבעה כתובתה, עכ\"ל הרא\"ש. הרי להדיא דאף לענין כתובה נאמנת. ודוחק לומר דס\"ל להרא\"ש לחלק בין טענת גבורת אנשים לטענת גרשתני, דאין טעם לחלק כלל. ועוד שכל הפוסקים וגם הרא\"ש גופיה בתשובה שהבאתי בסמוך סי' נ\"ח מדמי להו להדיא להדדי לענין כתובה ולכל דבר.", + "ועוד דמ\"מ דברי הרא\"ש בגרשתני סותרים זה את זה, שבתשובה כתב אף בגרשתני דאינה נאמנת לענין כתובה, ובפסקיו כתב דנאמנת וצ\"ע. (שוב ראיתי בתשו' מהר\"י ן' לב ספר ג' סי' ק\"א שנתקשה ג\"כ בדברי תשובת הרא\"ש מכח פסקיו וכתב וז\"ל ודוחק לומר דאין לו גבורת אנשים שכתב הרא\"ש בתשובה היינו שאינו יורה כחץ עכ\"ל. ולא הועיל כלום אפי' לקבל בדוחק, שהרי מ\"מ דברי הרא\"ש בגרשתני סותרים זה את זה וכמו שכתבתי)." + ], + [ + "וא\"כ קשה ג\"כ על הטור היאך כתב בסתם דאינה נאמנת לענין כתובה, והיינו ע\"פ דברי הרא\"ש בתשובה, ולא תפס דברי הרא\"ש בפסקיו, שהרי בחו\"מ סוף סי' ע\"ב כתב כדברי הרא\"ש בפסקיו, שהם אחרונים ולא כדבריו בתשובה, וכן בסי' קנ\"ד גבי ניסמו ב' עיניו פסק הטור כפסקי הרא\"ש להקל באיסורי דאורייתא שכופין אותו להוציא ולא כמ\"ש בתשובה (ועיין מה שכתבתי לעיל סי' מ\"ד), אלמא דס\"ל כל היכא שהפסקים סותרים את התשובות הולכים אחרי הפסקים. וכ\"כ ב\"י בחו\"מ סי' ק\"י בשם ה\"ר יהודה בן הרא\"ש שהשיב וז\"ל, כשאני רואה פסקיו עם תשובותיו סותרים הריני הולך אחר הפסקים שהיו אחרונים עכ\"ל, והאיך שבק הטור כאן דברי הרא\"ש בפסקיו וכתב סתמא כדבריו בתשובה, (ואולי אשתימטתיה דברי הרא\"ש בפסקיו), ומכל שכן שכל הפוסקים ס\"ל כמ\"ש בפסקיו וכן עיקר וכמו שכתבתי למעלה וצ\"ע.", + "ועל הש\"ע והרב ר\"מ איסרלש קשה יותר שבש\"ע סי' י\"ז סעיף ב' כתב וי\"א שאם היתה קטטה ביניהם או שתובעת כתובתה אינה נאמנת לומר גרשתני אפילו בפניו עכ\"ל, משמע דכשאינה תובעת כתובתה נאמנת אפילו לענין כתובה. והרב רמ\"א שם הביא בהג\"ה שתי דעות וז\"ל יש אומרים דבמקום שנאמנת לינשא גובין ג\"כ כתובתה. ויש אומרים דאינה נאמנת לענין ממון כלל עכ\"ל, וכאן בסי' קנ\"ד כתב הש\"ע בסתם דאינה נאמנת לענין כתובה וגם הרב לא כתב שום דבר נגדו וצ\"ע. ודברי רבינו ירוחם נכונים שהם כדברי הרא\"ש בפסקיו, וז\"ל רבינו ירוחם בספר מישרים נתיב כ\"ג ח\"ט, כתבו התוס' שאם היה קטטה ביניהם או אם תובעת כתובתה אינה נאמנת, והרמב\"ן כתב שנוטלת כתובתה ונאמנת אפילו לכתובה. ואולי שר\"ל בשלא תבעה כתובתה, אבל כשתבעה כתובתה אינה נאמנת דמחמת חמוד ממון אומרת כן, עכ\"ל רבינו ירוחם." + ], + [ + "ולענין דינא נראה עיקר דבין לענין גרשתני ובין לענין טענת אין לו גבורת אנשים נאמנת אף לענין כתובה, שכבר הוכחתי כן מן הגמרא, וגם הבאתי שכ\"כ הרמב\"ן והר\"ן והרא\"ש גופיה בפסקיו, וכ\"כ התוס' שם וז\"ל, ויש ללמוד מכאן על אשה שטוענת שבעלה אינו יכול להתקשות או שאינו בקי בדרך ארץ דנאמנת דבדבר שיש לו לבעל לידע אינה מעיזה פניה ויוציא ויתן כתובה, ולא מבעיא אי באה מחמת טענה כגון דאמרה בעינא חוטרא לידא ומרא לקבורה, אלא אפי' בלא טענה נמי יכולה היא לומר אינו מקיים מצות עונה, דגדולה מזו אמרו האומר אי אפשי אלא הוא בבגדו והיא בבגדה יוציא ויתן כתובה וכל שכן בזה. ודוקא כשהוא מגרשה ואינה תובעת כתובתה, אבל אם צועקת כשרוצה לגרשה שיתן לה כתובתה אינה נאמנת עכ\"ל. וכל זה הוא בתשו' ריצב\"א שבתשו' מיימוני לספר נשים סי' ו'. וכן הוא בתשובת רמב\"ן סי' קל\"ט וסי' קמ\"א ובתשובת רשב\"א סימן אלף רנ\"ה סי' תרכ\"ח דבטענת אינו יכול נאמנת ויוציא ויתן כתובה, ואי תבעה כתובתה אינה נאמנת ע\"ש.", + "הגה\"ה (רק דבסי' תרכ\"ח מסיים בסוף הסימן וז\"ל יש מן המפרשים ז\"ל שאמרו דלא מהימנא לאפוקי ממונא ע\"כ עכ\"ל. ונ\"ל שאין זה מלשן הרשב\"א רק איזה תלמיד הכניס כן ולכך כתב ע\"כ, משא\"כ בשום תשובת רשב\"א אחרת וק\"ל. מיהו בחדושי רשב\"א פ' התקבל (גיטין סד: ד\"ה ולענין כתובה) כתב שהרב בעל העיטור כתב דלאפוקי ממונא לא מהימנא ולא דרשינן בהא מדרש כתובה. ומ\"מ לענין דינא ודאי עיקר דנאמנת אף לענין כתובה וכמ\"ש).", + "וכ\"כ ב\"י בשם תשו' רשב\"א, וכן משמע להדיא בריב\"ש סי' קכ\"ז, וכ\"כ רבינו ירוחם במישרים נתיב כ\"ג ח\"ט. וכ\"כ הר\"י מקורביל בסמ\"ק סי' רפ\"ד, וכ\"כ הר\"ף בהגהת סמ\"ק סימן קפ\"ג, וכ\"כ הכל בו סי' ע\"ה ומהרי\"ק שורש ע\"ב ובנימין זאב סי' קכ\"ו דנאמנת אף לענין כתובה, כשאינה תובעת כתובתה בטענת גרשתני ובטענת אינו יכול. והרמב\"ם פ' ט\"ז מה' אישות דין כ\"ו כתב דאפי' בתובעת כתובה נאמנת לומר גרשתני. ואף על פי שהראב\"ד בהשגות שם כתב וז\"ל, ואני אומר שאינה נאמנת להנשא לכתחלה ולא לגבות כתובתה אלא שתופסין בה קדושין כו'. יחיד הוא נגד כל הנך רבוותא ובפרט שכדבריהם מוכח בגמ' וכמו שכתבתי לעיל. וגם הרב המגיד שם כתב שכבר הוכיחו הרבה מפרשים ז\"ל בראיות שהיא נאמנת אף להנשא. ולענין גביית הכתובה ג\"כ הכריע הרמב\"ן ז\"ל כדברי הרמב\"ם והביאו ראיה לזה בפרק האשה שנתארמלה כו'. ומכל מקום ראיתי מי שסובר דדוקא כשאינה תובעת כתובה אלא שהיא באה לינשא, אבל אם תבעה כתובתה אינה נאמנת דומיא דאמרה מת בעלי, ויש לחוש לסברא זו אף על פי שיש חולקים עכ\"ל וכן עיקר. והרב בהג\"ה סימן י\"ז הביא ב' דעות בזה, משמע דס\"ל דלענין כתובה אין להוציא ממון כלל אפילו אינה תובעת כתובה. ונראה דהיינו משום שהוציא כן מהגהת מיימוני פי\"ב מהלכות גירושין (אות א) דאינה נאמנת לענין כתובה כלל. וכן נרשם שם במראה מקום שבש\"ע, וכן משמע בדרכי משה להדיא. וכתב בדרכי משה שם שכן משמע בתוס' בסוף פ' הכותב (כתובות פט. ד\"ה מגו) ע\"ש.", + "ולפענ\"ד לא משמע כן בתוס' והגהת מיימוני מידי, די\"ל דמיירי התם כשתובעת כתובתה, ותדע שהרי הגהת מיימוני כתבו שם כן בשם ר\"י, והרי התוס' והרא\"ש והר\"ן סוף נדרים כתבו להדיא דר\"י מודה דהיכא דאינה תובעת כתובתה נאמנת, א\"כ לא עדיפי דברי הגהות מיימוני מדברי ר\"י עצמם שפירשם הרא\"ש סוף נדרים דמיירי דוקא בתובעת להדיא כתובתה הלכך אינה נאמנת." + ], + [ + "וכ\"כ התוספות והר\"ן סוף נדרים בשם ר\"י דכשאינה תובעת כתובתה נאמנת ויוציא ויתן כתובה, וכ\"כ הר\"ף בהגהת סמ\"ק סי' קפ\"ג והכל בו סי' ע\"ה בשם ר\"י, וכן הוא בתשובת רמב\"ן סי' קמ\"א. ובתשו' רשב\"א סי' אלף רנ\"ה בשם ר\"י. וכן נ\"ל להוכיח מלשון התוס' פ' שנים אוחזין (ב\"מ) דף י\"ז: (ד\"ה הוציאה גט) שכתבו וז\"ל, וי\"ל אם תובעת כתובתה אינה נאמנת כו', משמע הא בסתמא נאמנת אף לענין כתובה. וכן פסק בתשו' מהר\"ל ן' חביב סי' ל\"ג דנאמנת אף לענין כתובה בטענת גרשתני ובטענת אינו יכול. רק דפסק שם כן משום דמשמע ליה דהרא\"ש בתשו' אחרת ג\"כ פסק כן, שכתב וז\"ל ולענין הכתובה נלפע\"ד שראוי לפסוק שתטול כתובה מנה ומאתים כדברי הר\"ן ז\"ל. ועם היות שכתב הרא\"ש בתשובה דאין לה כתובה כיון שהוא מכחישה, וראוי לפסוק כמותו כיון שהוא ספק בממון והעמד ממון על חזקתו, דמספיקא לא מפקינן ממונא, עם כל זה כיון שהרא\"ש ז\"ל כתב בתשובה אחרת (בכלל מ\"ג דין ה') אותה הסברא, ולא ידענא הי בתרייתא, וכל בעלי החדושים כן כתבו שיתן כתובה, ע\"ז ראוי לסמוך ולעשות מעשה עכ\"ל.", + "ואין מזה ראיה דהרא\"ש בתשובה אחרת שם מיירי שמודה, ואתא לאשמועינן דאעפ\"כ לא יהיב תוספת כתובה. ודין זה הוא שם דין בפני עצמו ע\"ש. ואף על פי שמהר\"ל ן' חביב שם למעלה בתשובתו דחה זה ממ\"ש נאמנת, לק\"מ, דבריש התשובה מיירי הרא\"ש בהכי, אבל אח\"כ מייתי דברי ריצב\"א והם בתוס' סוף פ' הבא על יבמתו דמיירי במודה, אבל באמת טפי הו\"ל למהר\"ל ן' חביב לאתויי ראיה מהרא\"ש בפסקיו סוף נדרים, ומסתמא אישתמיטתיה למהר\"ל בן חביב דברי הרא\"ש בפסקיו שהרי לא הזכירם כלל בכל התשובה. ומ\"מ לענין דינא יפה כיון מהר\"ל ן' חביב דנאמנת אף לענין כתובה, (וכ\"כ הב\"ח בפשיטות בסי' י\"ז גבי גרשתני דנאמנת אף לענין כתובה. מיהו מה שנראה מדבריו שם בפשיטות שכן דעת הרא\"ש והטור ג\"כ ליתא וכמבואר בהרא\"ש וטור סי' קנ\"ד, וגם בתשוב' ר\"א ן' ששון סי' כ\"ה דף מ\"ב : כתב בפשיטות דנאמנת לינשא וליטול כתובה כו', והכי נקטינן. שוב מצאתי בתשו' מהר\"י ן' לב ספר שלישי ס\"ס ק\"א שפסק ג\"כ הכי וכתב דהכי הוי סוגיא דעלמא, אלא דכתב שם דהיינו לא כהרמב\"ם פט\"ו והראב\"ד כו', וכבר כתבתי לעיל סי' נ\"א דגם דעת הרמב\"ם והראב\"ד כן וע\"ש)." + ], + [ + "וכיון שהעלינו דנאמנת אף לענין כתובה, הוא הדין דנאמנת בטענת גרשתני אף לכתחילה לינשא, והכי מוכח מדברי כל הפוסקים, ואפי' מאן דס\"ל דלענין כתובה אינה נאמנת ס\"ל דלינשא נאמנת, וכן עיקר, וכן פסק הב\"ח בסי' י\"ז ולא כנראה מדברי הרב בהג\"ה שם דלכתחילה לא תנשא וכדעת הראב\"ד בהשגות, אלא כהרמב\"ם נקטינן בזה, וכבר חלקו כל המפרשים על הראב\"ד, וכ\"כ הרשב\"א בחדושיו פ' התקבל והר\"ן סוף נדרים בשם הרמב\"ן, וכ\"כ הרב המגיד פט\"ז מה' אישות שכן הוכיח הרמב\"ן והרבה מפרשים ז\"ל ושכן עיקר.", + "ומ\"ש הבית חדש בסי' י\"ז ודלא כמ\"ש הר\"ן על שם הרמב\"ן פ\"ב דכתובות (י: ד\"ה מתני') כו' לא דק, דלא כתב הר\"ן שם בשם הרמב\"ן אלא דשלא בפניו חיישינן לחומרא, אבל באומרת גרשתני בפניו משמע שם אדרבה דדעת הרמב\"ן דנאמנת לינשא אף לכתחלה, וכמו שכתב על שמו בסוף נדרים, וכדעת כל הפוסקים. וכ\"כ רבינו ירוחם בספר חוה נתיב כ\"ג ח\"ג אשה שאמרה לבעלה גרשתני נאמנת ודוקא בפניו כו', וכן עשה מעשה ר\"ת והתירה לינשא כשאמרה בפניו, וכ\"כ רי\"ף עכ\"ל. וכן נראה מדברי התוס' פ' האשה שלום (יבמות קטז. ד\"ה וליהמנה) שכתבו דאם תובעת כתובתה אינה נאמנת אלא לענין נשואין, משמע דנאמנת לינשא לכתחלה. וכן נראה מדברי הרא\"ש סוף נדרים (סי' ח) וכ\"כ בפשיטות בתשובת ר' אהרן ן' ששון סי' כ\"ה דף מ\"ב : ע\"ש. וגם הרשב\"א בחדושיו פ' התקבל (גיטין סד:) האריך בזה ומסיק דנאמנת אף לינשא, וכן נראה עיקר בגמרא בכמה דוכתי, וגם בסוף נדרים מוכח כן בגמרא, דאל\"כ לא הוי מותיב מידי לרב המנונא ממשנה אחרונה ע\"ש, ודו\"ק.", + "מיהו כל זה מדינא, אבל האידנא שיש נשים חצופות אינה נאמנת אלא לחומרא וכמ\"ש האורחות חיים בשם הרמ\"ה, וכן פסק הרב בהג\"ה סי' י\"ז (ס\"ב) ושאר אחרונים. מיהו אם אומרת שלא בפניו גרשתני אינה נאמנת כלל, וכדאיתא בגמרא (גיטין פט:) והסכימו כל הפוסקים (הובא בר\"ן שם) חוץ מהרמב\"ן דאינה נאמנת אפילו לחומרא, וכן פסקו כל האחרונים וכן בש\"ע סי' י\"ז ס\"ב, וכן פסק בתשוב' ר' שלמה כהן סי' קכ\"ז, ע\"ש שהאריך וגם הוכיח מלשון הרשב\"א בחדושיו פ' התקבל דס\"ל הכי. ולחנם הטריח עצמו בזה, דבתשובת רשב\"א סי' אלף רנ\"ג מבואר כן להדיא." + ], + [ + "עוד כתב הטור סי' קנ\"ב שאפי' לא נשאת עדיין רק שנתקדשה לאחר שלא בפניו תו לא מהימנא לומר בפניו גרשתני, והש\"ע סי' י\"ז (ס\"ב) הביאו בלשון יש מי שאומר, ומדברי הרא\"ש שכתב בתשובה (כלל מד סי\"ב) גבי נשאת שלא בפניו דאינה נאמנת שאומרת כן כדי שלא תעשה עצמה זונה כו', נראה דחולק וס\"ל דבנתקדשה נאמנת אח\"כ. ובבדק הבית סימן י\"ז כתב דאפשר דהרא\"ש לאו דוקא קאמר והוא דוחק. גם בדרכי משה סימן י\"ז כתב דמשמע מדברי הרא\"ש אבל אי לא נשאת לא וכדברי הרשב\"א סימן אלף רנ\"ג עכ\"ל.", + "מיהו מה שכתב וכדברי הרשב\"א כו' לא נהירא, דמדברי הרשב\"א שם נראה להדיא דסובר דאע\"פ שנשאת נאמנת אח\"כ כשאומרת בפני בעלה גרשתני. וראייתו ברורה מפ' האשה שנתארמלה סוף (כתובות דף כ\"ב) וכן הוא בתשו' רמב\"ן סי' ק\"מ, וכן נ\"ל עיקר. (גם בתשובת ר' אהרן ן' ששון סי' י\"ח וסי' רי\"ט הניח דברי הרא\"ש וטור בצ\"ע ע\"ש). אלא שיש לחוש ולהחמיר לדברי הרא\"ש וטור, אבל מה שכתב הטור דכיון שניסת או נתקדשה לראשון שלא בפני בעלה אינה נאמנת, אפילו טוענת כן אח\"כ בפני בעלה ואינה צריכה גט משני, פשיטא דאין להורות כן, דאדרבה לענין הדין נראה עיקר דנאמנת וכהרמב\"ן והרשב\"א, וע\"כ פשיטא דצריכה גט משני, ועל כן יש להורות דתצא מזה ומזה וצריכה גט משניהם, כן נ\"ל." + ], + [ + "מיהו נתבאר מכל הנך רבוותא שהבאתי לעיל סי' ס\"א וס\"ב דבתובעת כתובתה אינה נאמנת, ומשמע מדבריהם דאף להנשא אינה נאמנת באומרת גרשתני, וכן בטענת אינו יכול אינה נאמנת כלל כיון שתובעת כתובתה. ומהרי\"ק שורש : דקדק מדכתבו התוספות פ' האשה שלום (יבמות קטז. ד\"ה וליהמנא) וז\"ל דכשתובעת כתובתה אינה נאמנת אלא דוקא לענין נשואין עכ\"ל. משמע דאף בתובעת כתובתה נאמנת לענין נשואין, ע\"ש שהאריך בזה.", + "ולפענ\"ד אין דבריו מוכרחים בזה, ואדרבה איפכא איכא למידק מדבריהם דכוונתם לומר דלענין כתובה בכל ענין אינה נאמנת אלא לענין נשואין נאמנת. וכ\"כ בפסקי תוספות פרק האשה שלום וז\"ל האשה שאמרה לבעלה גרשתני אינה נאמנת כשתובעת כתובתה אלא לענין נשואין עכ\"ל. ואם באנו להסכים דברי התוס' דפ' האשה שלום עם הפוסקים הנ\"ל יותר יש לנו לפרש דהתוס' בפ' האשה שלום ר\"ל דכשתובעת כתובתה אינה נאמנת אלא דוקא כשאנו רואים שכוונתה לנשואין נאמנת, וא\"כ נאמנת גם לענין כתובה כשתרצה דוקא לינשא לאחר, ואפשר ט\"ס יש בפסקי תוס' וצ\"ל אינה נאמנת כשתובעת כתובתה. וכן משמע הלשון מדלא קאמר אינה נאמנת אפי' כשאינה תובעת כתובתה.", + "ומ\"מ יהיה איך שיהיה נראה דגם דעת התוס' פ' האשה שלום דכשתובעת כתובתה אינה נאמנת כלל. ותדע דמנ\"ל להתוס' חילוק זה, אלא ודאי צ\"ל שסמכו עצמם על מ\"ש בפ' שנים אוחזין (ב\"מ יז: ד\"ה הוציאה) ופ' הכותב (כתובות פט: ד\"ה מיגו) ראיה לזה ממאי דאמרינן בפ' האשה שהלכה (יבמות קיז:) מת בעלי נאמנת תנו כתובתי אינה נאמנת, והתם ודאי אפי' לענין נשואין אינה נאמנת, וכן משמע מדברי התוס' דפ' הכותב (צא. ד\"ה קסבר) דאפי' לענין נשואין אינה נאמנת, שכתבו וז\"ל, וי\"ל דלא מהימנא אלא דוקא היכא דאינה תובעת כתובתה, אבל תובעת כתובתה לא מהימנא דשמא מחמת חימוד ממון אומרת כן, והכי אמרינן בהאשה שהלכה מת בעלי התירוני לינשא מתירין אותה לינשא ונותנים לה כתובתה, תנו לי כתובתי אף לינשא אין מתירין אותה, דאדעתא דכתובה אתאי עכ\"ל. וכן משמע להדיא בדברי התוס' והרא\"ש והר\"ן סוף נדרים ובתשו' רמב\"ן סי' קמ\"א ותשו' רשב\"א סי' אלף רנ\"ה ובסמ\"ק סי' רפ\"ד ושאר הרבה פוסקים דכשתובעת כתובתה אינה נאמנת כלל אף לינשא. וכן מוכח להדיא ברבינו ירוחם בספר חוה נתיב כ\"ג ח\"ג שכתב שאם היתה קטטה ביניהם או שתובעת כתובתה אינה נאמנת, ודינה לענין כתובה תמצא בספר מישרים בדיני כתובה ותנאיה בחלק ט' עכ\"ל, אלמא להדיא דבתובעת כתובתה אינה נאמנת אף לינשא. וכן הוא להדיא בתשו' ריצב\"א שבתשו' מיימוני לספר נשים סי' ו' ובתשו' הרא\"ש כלל מ\"ג בארבע תשובות דכשתובעת כתובתה אף להתירה לינשא אינה נאמנת, וכן בטענת אינו יכול, אף להוציא אינה נאמנת ע\"ש. ואולי אף מהרי\"ק לא אמרה לדינא אלא בא להביא שם סעד לדבריו, למ\"ש לדעת מהר\"מ וכמו שאכתוב לקמן סי' ס\"ט. מיהו היכא דאמרה גרשתני ותן לי כתובה ונשאת, נראה דלא תצא, שהרי דעת הרמב\"ם דאף בתובעת כתובתה להדיא תנשא, והרב המגיד כתב שהרמב\"ן הסכים עמו, וגם דעת הרב המגיד נראה כן שלא תצא, שהרי כתב שיש לחוש לדברי האומרים שלא תנשא אף על פי שיש חולקים עכ\"ל, משמע להדיא דיש לחוש לכתחלה שלא תנשא אבל פשיטא דאם נשאת לא תצא.", + "ונתבאר בדברי הטור סימן קנ\"ב דבהיתה קטטה בינה לבינו דינו כתובעת כתובתה, והוא מדברי הרא\"ש פ' האשה שלום. ובתשובת ר' אהרן ן' ששון ס\"ס י\"ח וס\"ס י\"ט קהו קהייתא בהא דתירוץ דקטטה שהוזכר בהרא\"ש אינו בתוספות ושאר מפרשים.", + "ואשתמיטתיה תוספות דפרק שנים אוחזין שכתבו שם להדיא כדברי הרא\"ש וכן הוא בהגהת אשר\"י פ' הכותב (כתובות פ\"ט סי' ל) בשם ר\"י. וגם רבינו ירוחם בספר מישרים נתיב כ\"ג ח\"ט הזכיר תירוץ דקטטה בשם התוס'. ומ\"מ נ\"ל דקטטה היינו דוקא שטענה גרשתני בפני פלוני ופלוני ואתברר דליתא כדמוכח בפ' האשה שלום בגמ' דליכא קטטה אחרינא. ומה שסתם הטור הדברים היינו משום דפשיטא דבקטטה אחריתי נמי מהימנא דפשיטא דאין אשה אומרת גרשתני אלא מחמת קטטה. ואפילו תאמר שזה דוחק בדעת הטור, מ\"מ כיון שבשאר פוסקים לא הוזכר תירוץ זה דקטטה נ\"ל לענין דינא דלעולם נאמנת, אם לא בקטטה זו ודו\"ק." + ], + [ + "ומ\"ש הר\"ב בהג\"ה סי' קנ\"ד סעיף ז' והבאתיו לעיל סימן א' אף על פי שיכול לבעול אחרת כו', פירושו שיש לו גבורת אנשים קצת ויכול לבעול אחרת, וזו אינו יכול לבעול מחמת שרחמה צר, ואילו היה לו גבורת אנשים ממש היה יכול לבעול גם את זו, לכך צריך ליתן לזאת כתובה. ולא מיירי שיש לו גבורת אנשים ממש ואינו יכול לבעול את זו מחמת שאינה ראויה לבעול, דבכה\"ג כתבו הרא\"ש והטור והש\"ע סי' קי\"ז ס\"ב דאין לה כתובה, דכיון שהחסרון הוא מחמתה אין לך מום גדול מזה. וכן פסק בתשו' ר\"ש כהן סי' צ\"ו באשה שהיא סתומה ואין הבעל יכול לבעול אותה שאין לה כתובה ע\"ש, אלא כדפרישית. והא דכתב ריצב\"א והרב בהג\"ה לקמן ברחמה צר אין כופין להוציא ומשמע דגם כתובה אינו נותן לה, וכן הוא בתשו' ריצב\"א להדיא, התם היינו כשיכולים לתלות ברכות שניו וחולשתו ובהמשך הזמן יוכל לבוא עליה, אבל הכא מיירי שלא ישתנה טבעו ודו\"ק." + ], + [ + "ומ\"ש הרב בהג\"ה וי\"א דבזמן הזה שיש נשים חצופות כו'. כ\"כ במרדכי פ' י' יוחסין ובתשו' מיימוני (סדר נשים סי' ז) בשם מהר\"מ, והוא בתשו' מהר\"מ דפוס פראג ס\"ס תתקמ\"ז, ולא הוזכר זה בשום פוסק יותר, ואדרבא כל הפוסקים וכל האחרונים כתבו בסתמא נאמנת, וקצתם הורו כן הלכה למעשה בדורותיהם בתשובותיהם. ונראין לי דברי מהר\"ל ן' חביב שכתב בתשובה סי' ל\"ג וז\"ל, ולהורות הוראה כללית לחלק בין דורות הראשונים לדורות האחרונים, כדברי מהר\"מ ז\"ל בתשובותיו והיא כתובה בהגהות מיימוני, איננו נראה לענ\"ד מטעמא דאיכא אמבוהא רבתי מרבנן בתראי דלא מחלקי כלל. ראשונה הרא\"ש ז\"ל בכל תשובותיו כמבואר בהם, אדרבה הביא ראיה לדבריו מדברי מהר\"מ ז\"ל גם בעל הטורים גם הרשב\"א בתשובותיו הלכה למעשה כמו שיבא לפנינו בעז\"ה. גם הר\"ן ז\"ל כמבואר למעלה גם הריב\"ש ז\"ל בתשובותיו הלכה למעשה. הא קמן כל אילון רבנן בתראי דלא מחלקי כלל וראוי לעשות מעשה כדבריהם. גם דאפשר לומר דמהר\"ם ז\"ל לא דבר בכלל הנשים אלא באיזה אשה הנכרת ומוחזקת לחצופה ופרוצה ולא כסיפא לה מלתא ומעיזה ומעיזה בפני בעלה. ודבריו נוטים לזה שכתב אבל בדורות הללו שיש נשים פרוצות אין ראוי להאמינן לאותן פרוצות, ובנשים כאלו ודאי כ\"ע מודו לפסק מהר\"ם דהא איתרע בהו חזקה דאין אשה מעיזה פניה בפני בעלה. ואף אם נאמר דמהר\"ם ז\"ל דיבר בכל הנשים הרי לא עשה מעשה עפ\"ז לבד, עד שחזק סברתו במ\"ש ועוד יש קצת וכו', משמע ודאי דבסתם נשים ובכללם ראוי לדון דנאמנת האשה בטענה זו, ובפרט במה שאכתוב לפנים בעז\"ה דלא יועיל נאמנות לכופו לגרש לא בשוטים ולא בנידוי אלא מבקשין ממנו לגרש, עכ\"ל מהר\"ל ן' חביב.", + "וגם מהר\"ר יוסף בתשו' ר\"ש כהן סי' ק\"ס הסכים עמו בזה וז\"ל, וא\"כ כיון שאשה זו אמרה כן בפני ב\"ד בפני בעלה נאמנת וכופין אותו להוציא, ואף על גב שכתב הר\"ם דבדורות הללו שיש נשים פרוצות אין ראוי להאמינה, לית מאן דחש להא דמהר\"ם ז\"ל כמ\"ש מהר\"ל ן' חביב והאריך בזה יעויין בספרו, וכל שכן באשה זו שהוחזקה בחזקת צנועה וכשרה עכ\"ל. וממ\"ש הארחות חיים בשם הרמ\"ה הביאו ב\"י בסי' י\"ז גבי גרשתני דהני מילי בדורות הראשונים אבל האידנא דנפישי חוצפא ופריצותא לא עבדינן בה עובדא אלא לחומרא עכ\"ל, אין ראיה דס\"ל כמהר\"ם לחלק בין דורות הראשונים לדורות האחרונים, די\"ל דדוקא בגרשתני החמיר שלא תצא מבעלה בלא גט והוי בניה ממזרים, וגם הואיל שאפשר לתקן ע\"י שיתן לה עכשיו גט, משא\"כ הכא. ועוד י\"ל דמהר\"ם איירי אם תובעת כתובתה וכ\"כ במהרי\"ק שורש ע\"ב די\"ל דמהר\"ם איירי בהכי (וכ\"כ מהר\"י ן' לב בתשו' ספר ג' סי' ק\"א, וכתב עוד שם דהך דמהר\"ם סברת יחיד היא ושאר פוסקים משמע דלא ס\"ל הכי. וי\"ל דאף מהר\"ם לא קאמר אלא בצירוף טעם דיש לו בנים מאשה אחרת, ומצינו לשון ועוד כן, וכמ\"ש התוס' בפ' הכותב (כתובות פה: ד\"ה ועוד) גבי ידענא בחסא דלא אמיד ועוד הא קא יהיב סימנא כו' וע\"ש). ואפי' אי לא מיירי מהר\"ם בהכי, מ\"מ אם יש רגלים לדבר שהיא אומרת אמת, פשיטא דגם מהר\"ם מודה וכדאיתא להדיא בתשו' מהר\"ם דפוס פראג ס\"ס תתקמ\"ז, וכ\"כ מהרי\"ק שורש ע\"ב ובנימין זאב סי' קכ\"ו. וכתבו עוד שם דהיכא דשהתה עמו ה' או ו' שנים ולא ילדה הוי רגלים לדבר." + ], + [ + "ומהר\"ר משה אלשקר בתשו' סי' פ\"ט השיג על מהרי\"ק שלא כדת וכל דבריו אינם נכונים, ואשיב על ראשון ראשון ועל אחרון אחרון. וז\"ל מהר\"ם אלשקר, ואל יבהלוך הויות ואריכות דברי מוהר\"ר יוסף קולון בתשובתו בכענין זה עם בר פלוגתיה, דבעיקר הדין נראה ודאי דהדין עם בר פלוגתיה ותואנות הוא מבקש עליו כנהמת ים וגליו, עד שעלה על דעתו לומר דמהר\"ם מיירי בתובעת כתובתה ובלאו הכי נאמנת אפילו בדורות הללו. ואני אומר כבודו במקומו מונח, דאפי' אם נודה לו דרב המנונא מיירי אפילו בתובעת כתובתה דנאמנת, שהוא דבר בלתי מוסכם, כמ\"ש הראב\"ד ז\"ל (אישות פ\"ד הי\"ג) והתוס' פ' האשה שלום (יבמות קטז. ד\"ה וליהמנה) ופ\"ק דמציעא (יז: ד\"ה הוציאה), וכמה מפרשים שכתבו בהפך, לא יתחייב דמהר\"ם מיירי בהכי דאם תבעה כתובתה אינה נאמנת, אבל אם לא תבעה כתובתה נאמנת לדידיה אפילו בדורות הללו, דודאי לדידיה בכל ענין קאמר בין תבעה בין לא תבעה, דמה ענין חציפות ועזות לענין כתובה, וכל שכן דהוא עצמו כתב שם ז\"ל, ומ\"מ נוכל לומר דלאו דוקא מוקמינן לההיא דנדרים בתובעת וצווחת בב\"ד שיתן לה כתובתה כשהוא רוצה לגרשה, אלא דוקא בתובעת גט בסתם ואינה מזכרת כתובה כלל, וקרי לה תובעת כיון דמתוך תביעתה יש לה כתובה, שהרי אינה מוחלת כתובתה, ושפיר מיקריא תובעת לגבי ההיא דסוף פ' הבא על יבמתו דאוקמינן לה ברוצה לצאת בלא כתובה ע\"כ. גם הרמב\"ם ז\"ל לא כתב אלא סתם תובעת כתובתה או אינה תובעת כמ\"ש דבריו לעיל, ואי בתובעת כתובתה תליא מלתא מ\"ש גבי גרשתני שכתב באישות פט\"ז הכ\"ו דנאמנת ואפי' כשתבעה, והכא כתב דיעשו דרך בקשה, אלא ע\"כ דהיינו טעמא דגרשתני משום שהוא דבר דאתי מידו לידה וכההיא דכתב ז\"ל לעיל. אי נמי דאי לאו דגרשה ודאי לא הוה מעיזה פניה כ\"כ בפני בעלה ולשבת כל ימיה באיסור אשת איש ובניה לעולם ממזרים, ולפיכך נאמנת אפי' בתובעת כתובתה, משא\"כ בהשמים ביני ובינך דלית ביה האי טעמא, לפיכך לדידיה אינה נאמנת בין תבעה כתובה בין לא תבעה, דלעולם בתוך עשר יעשו דרך בקשה כדאמרן.", + "גם ראיתי בתחלת אמריו ופתח דבריו, כי יש לאותה אשה אמתלא שישבה עם בעלה שש שנים ולא ילדה. ואיני יודע האי שש שנים מאי עבידתייהו ועשר שמענו ומנין אחר לא שמענו, לא לאמתלא ולא לזולתה, ואיני יודע מה זמן יגביל לה לדעתו לשלא תהא אמתלא. וכיוצא בזה כתב הרב המגיד ז\"ל פ' ט\"ו (ה\"י) גבי האשה שבאה לב\"ד לתבוע לבעלה לגרשה אחר י' שנים כו' וז\"ל, ואיני מוצא אלא לאחר עשר שנים, ועוד שהרי בגמרא לא אמרו בדין זה זמן אחר, ואי אפשר לומר אלא אחר עשר הנזכר שם עליו, שאל\"כ כמה זמן תגביל לה, וזה ברור ע\"כ. וכל שכן שכל דברינו לדעת הרמב\"ם ז\"ל ומאן דעמיה, היינו בתוך עשר ובכה\"ג נמצא הנידון אמתלא והוי כמערכה על הדרוש.", + "ותנו לבבכם למ\"ש הרא\"ש בתשובה מצאתיה בתוך תשו' להרב ר' אלי' מזרחי ז\"ל בנושא אחר ז\"ל, שאלה לאדוננו וגאוננו מאור גלותנו מורי הרא\"ש ז\"ל. דע אדוני שהראיתי לדיינים התשובה ששלחת לי מענין האשה שאמרה על בעלה בעלי אינו משמש עמי שמוש שמוליד ועתה בא מורשה האשה ואמר כי הסמ\"ק כתב שכופין, ואמרו לי מה יעשו. ואמרתי שכבר כתבת דעתך שהוא כדעת הגדולים הרי\"ף ורבינו משה והסמ\"ג והרשב\"א ז\"ל שאומרים שאין כופין תוך עשר שנים. ואני הוצרכתי לחזור ולשאול לפני מעלתך אם נחוש בזה לדברי הסמ\"ק אם לאו, כי אני אומר חוץ מכבודו שאין לנו לחוש לדבריו בזה, כי יש לנו לילך אחר רוב דעות הגדולים הראשונים והאחרונים. ואמרתי בעצמי כי הסמ\"ק כתב, ובזבז הגדולים בדבר זה, וסימנך קטנים כתבו ובזבזו. ואתה אדוני האירה עיני בזה כי יודע אני שראית סברת הסמ\"ק כי כל רז לא אנס לך. תשובה, הוי יודע דסמ\"ק אינו חולק על כל הגדולים ולא על המשנה דפ' בתרא דנדרים דבדורות אחרונים חיישינן שמא עיניה נתנה באחר ואין כופין הבעל לגרש אפילו כשהיא באה מחמת טענה אלא א\"כ שהתה עמו י' שנים. ובסמ\"ק כתב בתחילה על מי ששהה עשר שנים, כשדבר אח\"כ באשה שהיא באה מחמת טענה לא הזכיר עשר שנים, לפי שסמך על מה שהזכיר כבר למעלה, וכן יפה לנו לפרש דבריו ממה שנאמר טעה ושגג ולא ידע משנה שלמה של מס' נדרים. ואף לפי דבריהם שכתבת שהם אומרים שכתב שכופין אותו להוציא אף אם לא שהתה עמו י' שנים, היאך נעשה כדבריו לעבור על המשנה, אלא תפח רוחן של אותן הבאים לדון ע\"פ ספרים וחבורי הגדולים, ואינם יודעים כלום לא במשנה ולא בגמרא לפי שלפעמים טועה הסופר בין חיוב לפטור או בין אסור למותר, או מחמת קוצר דעתן לא יבינו דברי המחבר ובאים לידי טעות עכ\"ד. סוף דבר הירא את דבר ה' יתרחק מלהוציא אשה מתחת בעלה בכיוצא בזה וישמר מלהכנס בחשש ספק גירושין, עכ\"ל מהר\"ם אלשקר." + ], + [ + "ואני אומר מ\"ש בתובעת כתובתה שהוא דבר בלתי מוסכם כו', מה בכך שהראב\"ד ותוס' וכמה מפרשים כתבו בהפך, הלא הרמב\"ם פט\"ז מה' אישות (הכ\"ו) כתב להדיא דאפי' תובעת כתובתה נאמנת. ומביאו מהרי\"ק שם וכתב דאפשר דמהר\"ם סובר כהרמב\"ם. וגם מדברי הרב המגיד שם מבואר דיש פוסקים ס\"ל הכי שכתב וז\"ל, ומ\"מ ראיתי מי שסובר דדוקא כשאינה תובעת כתובה אלא שהיא באה לינשא, אבל אם תובעת כתובתה אינה נאמנת. ויש לחוש לסברא זו אף על פי שיש חולקים ע\"כ. ומ\"ש דודאי לדידיה בכל ענין קאמר בין תבעה בין לא תבעה דמה ענין חציפות ועזות לענין כתובה כו' לק\"מ, דהא טעמא דמהימנא משום חזקה דאין אשה מעיזה פניה נגד בעלה, וא\"כ כל היכא דאיכא טעמא דעזות וחציפות איבטל לה חזקה, וא\"כ י\"ל דבשביל ממון היא חצופה ומעיזה פניה. ומהאי טעמא כתבו כל הפוסקים דבתובעת כתובתה אינה נאמנת דבשביל ממון מעיזה, וא\"כ ס\"ל למהר\"ם דבדורות הללו שיש נשים חצופות מעיזה בשביל ממון. ומ\"ש וכל שכן דהוא עצמו כתב שם וז\"ל ומ\"מ נוכל לומר דלאו דוקא מוקמינן לההיא דנדרים בתובעת וצווחת בב\"ד שיתן לה כתובה כו' עד ושפיר מיקריא תובעת כו', לא ידענא מאי קאמר, דמהרי\"ק שם קאמר מתחלה דנוכל לומר דמהר\"ם מיירי בתובעת כתובתה, ואח\"כ כתב עוד דאפי' נימא דמודה מהר\"ם דהך דנדרים לא מיירי בתובעת כתובתה, מכל מקום נוכל לומר דלאו דוקא מוקמינן לההיא דנדרים בתובעת וצווחת בב\"ד כו'.", + "ומ\"ש גם הרמב\"ם לא כתב אלא סתם תובעת כתובתה כו', ט\"ס יש בדבריו וצ\"ל לא כתב אלא סתם ולא הזכיר תובעת כתובתה או אינה תובעת כתובתה כו'. ור\"ל גבי טענת אינו יכול לשמש כתב סתם ולא חילק בכך, וזה שכתב כמו שכתבתי דבריו לעיל והיינו שהביא שם לעיל דברי הרמב\"ם באומרת אינו יכול לשמש כדרך כל הארץ. ומ\"מ אין מדברי הרמב\"ם ההם ראיה, דכבר כתבתי לעיל סי' נ\"א דהרמב\"ם לא מיירי שם מטענת אין לו גבורת אנשים אלא בטוענת אינו יכול לשמש עמי שמוש שמוליד דהיינו שאין יורה כחץ וכה\"ג. ועוד דאפילו יהא דעת הרמב\"ם כן, מ\"מ אינו מוכרח שדעת מהר\"ם יהא כן.", + "ומ\"ש אלא ע\"כ היינו טעמא דגרשתני דהוא דבר דאתי מידו לידה כו', זהו נגד הגמרא סוף נדרים וכל הפוסקים דמוכח התם להדיא דאין לחלק בהכי כלל וכמ\"ש למעלה סי' נ\"ה. ומה שכתב גם ראיתי בתחלת אמריו כו' ועשר שמענו ומנין אחר לא שמענו כו' וכיוצא בזה כתב הרב המגיד כו'. לא דק דהא אמרינן בגמ' ורי\"ף ורמב\"ם והרב המגיד ושאר פוסקים י' שנים בדוקא, מיירי בטוענת שאינה יודעת אם הוא מיניה או מינה, רק ששהתה עמו ולא ילדה, או שטוענת שהוא מיניה מחמת שאינו יורה כחץ, והתם מדינא דגמרא לא סגי בפחות מעשר שנים. אבל הכא מדינא דגמרא נאמנת מיד אלא שמהר\"ם החמיר בדורות הללו שיש פרוצות, וא\"כ פשיטא דכשיש אמתלא דהיינו בה' או בו' שנים מוקמינן לה אדינא דגמרא, וכן מדוקדק לשון מהרי\"ק שכתב פשיטא כששהתה יש לה אמתלא שהיא אומרת אמת ואוקמה אדינא דגמרא כו'.", + "שוב ראיתי במהרי\"ק באותה תשובה עצמה כמו ג' עמודים אח\"ז כתב הוא עצמו וז\"ל, ואם לחשך אדם לומר מ\"מ משמע מתוך דברי רב אלפס דבפחות מי' שנים לא חשיב אמתלא לענין שתהא נאמנת, אין זו צריכה פנים דפשיטא דפחות מי' שנים אף על גב דאיכא אמתלא לדבריה, מ\"מ בשביל אמתלא קטנה לא נאמינה להפקיעה מחזקת אשת איש, כיון דלא קים ליה ביורה כחץ וליכא חזקה דרב המנונא, אבל בנידון שאנו עומדים עליו שטוענת ישען על ביתו כו' דשייך כאן חזקה דרב המנונא, ומן הדין יש להאמינה אלא שכתב מהר\"ם דאין ראוי להאמינה פשיטא שי\"ל בדאיכא אמתלא דקושטא קאמרה דראוי להאמינה ולא ניחוש לצד ריעותא דנתקלקלו הנשים עכ\"ל. וכ\"כ עוד מהרי\"ק שם כמו ששה עמודים אח\"ז. ופשוט הוא דאשתמיטתיה למהר\"ם אלשקר סוף דברי מהרי\"ק, שעיין בראש תשובת מהרי\"ק ולא עיין בסופה, וכן תשמע מלשון מהר\"ם אלשקר שלא ראה רק תחלת דברי מהרי\"ק. ומ\"ש ותנו לבבכם למ\"ש הרא\"ש ז\"ל בתשו' כו', לא ידענא מה ענין תשובת הרא\"ש זו לכאן, דהתם בתשובת הרא\"ש מיירי שטוענת שאינו יורה כחץ או ששהתה עמו י' שנים ולא ילדה, משא\"כ בטענת אין לו גבורת אנשים וכמ\"ש לעיל ס\"ס מ'." + ], + [ + "וא\"כ נ\"ל לענין דינא דהיכא דאמרה בפירוש איני רוצה כתובתי נאמנת אף בזמן הזה דהרי כל הפוסקים חולקים על מהר\"ם, וגם מהר\"ם יכול להיות דמודה באמרה כן בפירוש, ובפרט שיש להקל כיון שהעליתי לעיל סי' מ\"ב דאין כופין בטענת גבורת אנשים א\"כ ליכא כאן חשש איסורא דאורייתא. והיכא דתובעת גט סתם ולא הזכירה כתובה בכה\"ג נאמנת היכא דאיכא אמתלא כגון ששהתה עמו ה' או ו' שנים ולא ילדה. וכתב מוהר\"ר יוסף בתשו' ר\"ש כהן סי' ק\"ס במעשה שהיה לפניו שכרתו זה י\"ב שנים הכיס שלו להוציא האבן דהוי אמתלא ונאמנת אפי' למהר\"ם. ונ\"ל דאם היא עדיין בתולה סגי בב' או ג' שנים והוי אמתלא ואומדנא דמוכחא, וה\"ה כל היכא דאיכא אמתלא או רגלים לדבר נאמנת וא\"צ אומדנות דמוכיחות רק ברגלים לדבר קצת סגי. וכן מצאתי באגודה פ' הבא על יבמתו וז\"ל, וגאונים אחרים כתבו האידנא דנשים פרוצות אין להאמינה אם לא שיש רגלים לדבר קצת עכ\"ל. וכן נ\"ל הלכה למעשה." + ], + [ + "ומ\"ש הרב בהג\"ה סי' קנ\"ד ס\"ז והבאתיו לעיל סימן א' וי\"א דאפילו במקום שאין כופין אותו מ\"מ אין כופין אותה להתפייס כו', נראה מדברי הרב דהיינו בתובעת כתובתה דאינה נאמנת ואין כופין או ברחמה צר והוא רך בשנים דאין כופין מ\"מ אין כופין אותה להתפייס עמו. ומשמע ליה הכי מדברי הרשב\"א דבכל מקום שאין כופין אותו מ\"מ אין כופין אותה להתפייס עמו. וכ\"כ בדרכי משה בשם תשו' הרשב\"א, וכן נרשם בש\"ע.", + "ולפענ\"ד דזה אינו ולא מסתבר כלל לומר כן, דכיון דאינה נאמנת א\"כ הרי היא מחוייבת לדור עמו כדין אשה עם בעלה. ולא קאמר הרשב\"א התם אלא לסברתו דס\"ל דאע\"ג דבטענת אינו יכול נאמנת היינו לענין דאמרינן ליה שיוציא ויתן כתובה אבל מ\"מ אין כופין אותו על הגט, דס\"ל להרשב\"א דכל היכא דלא אתמר בהדיא כופין אין כופין דלא ליהוי גט מעושה ובניה ממזרים, ואפי' מודה שאינו יכול לא כייפינן ליה וכמו שכתבתי לעיל סי' מ\"א ומ\"ב. וע\"ז כתב הרשב\"א דאע\"ג דאין כופין אותו, מ\"מ אם אינה רוצה להתפייס עמו אין כופין אותה כו', והיינו מטעמא דכיון דמדינא יוציא ויתן כתובה אלא דמשום חשש גט מעושה לא כייפינן ליה להוציא בגט, והלכך פשיטא דלא כייפינן לה להתפייס עמו. אבל הרב בהג\"ה דס\"ל דבטענת גבורת אנשים כייפינן ליה א\"כ לאיזה צורך כתב דין זה דאע\"ג דאין כופין אותו להוציא, אין כופין אותה להתפייס עמו, דהא היכא דנאמנת כייפינן ליה, וא\"כ מוכרח לומר דהרב קאי אהיכא דאינה נאמנת, ובהא לא איירי הרשב\"א כלל. וא\"כ דברי הרב צ\"ע.", + "וגם מ\"ש הרב שם או עד שתשהה עשר שנים כו', גם זה לא הוזכר ברשב\"א כלל, ולא הוזכר י' שנים בפוסקים אלא בטוענת שאינו יורה כחץ ובאה מחמת טענה, אבל בגבורת אנשים ותובעת כתובתה י\"ל דאף בשהה י' שנים אינה נאמנת כיון שתובעת כתובתה דומיא דלעיל סעיף ט\"ז בסי' קנ\"ד, וא\"כ לא ידענא מה שייך כאן להזכיר שתשהה י' שנים ולא תלד וצ\"ע.", + "וגם מ\"ש הרב שם וה\"ה אם קידש אשה כו' כופין אותו להוציא, כבר כתבתי לעיל סי' כ\"ח דאין להורות כן למעשה לכוף אלא בבאה מחמת טענה. וגם הרב גופיה כתב כן בסתם לקמן סי' קס\"ה ס\"א גבי חליצה וא\"כ כל שכן גבי גט וכדאיתא בכל הפוסקים. וא\"כ דברי הרב סותרים זה את זה וצ\"ע." + ], + [ + "ונראה לפי מה שהעליתי לעיל סי' מ\"ב דאין לו גבורת אנשים אין כופים בשוטים להוציא, ה\"ה דאין לנדותו עד שיתן גט. ואף על גב שהבאתי לעיל סי' ט\"ו דברי הרא\"ש פ' הבא על יבמתו דמשמע מדבריו דאפי' היכא דאין כופין בשוטים מנדינן ליה. מ\"מ אין נראה כן הלכה למעשה, דהא אמרינן בעלמא (פסחים נב.) דשמתא קשה מנגדא. וגם הרא\"ש גופיה כתב בפ' החובל (ב\"ק פ\"ח סי' ב) שאין לך גוביינא גדול מזה, דמשמתינן ליה דלנקטיה בכובסיה עד דשבק לגלימיה (עי' שבועות מא.). וכן כתב המרדכי (סי' רד) והגה\"ת אשר\"י (סי' יט) פ' המדיר וכתבו שמעשה בא כן לפני ר\"ת שנידו לאחד ליתן גט ונתן גט, ופסל ר\"ת את הגט וצוה לעשות לו גט אחר. וכן הסכמת רוב הפוסקים דהיכא דאין כופין אין מנדין אותו ג\"כ, וכ\"כ ב\"י סימן קנ\"ד בשם תשובת רשב\"א, וכ\"כ הריב\"ש סי' קכ\"ז, וכן פסק מהר\"ל ן' חביב בתשו' סי' ל\"ג, וכן כתב הרב בהג\"ה סי' קנ\"ד (ס\"ך) (סכ\"א) ושאר אחרונים. (וכן פסק בתשו' מהר\"י ן' לב ספר ג' ס\"ס ק\"א באין לו גבורת אנשים דאין כופין להוציא לא בשוטים ולא בנדוי ושמתא. וכן מסיק בתשו' מהר\"ר שלמה כהן ספר שלישי ס\"ס מ\"ב דלענין מעשה אין כופין אותו בשום דבר רק שאומרים לו שמותר לקרותו עבריין ע\"ש) וכן עיקר.", + "מיהו כתב הרב בהג\"ה שם וז\"ל ומ\"מ יכולים לגזור על כל ישראל שלא לעשות לו שום טובה או לישא וליתן עמו או למול בניו או לקברו עד שיגרש ובכל חומר שירצו ב\"ד יכולים להחמיר בכה\"ג ובלבד שלא ינדו אותו עכ\"ל. והוא מדברי ר\"ת ומהרי\"ק ובנימין זאב, אבל בתשו' מהר\"י ן' לב שם כתב וז\"ל וה\"נ לא עבדינן ההרחקה שכתב ר\"ת והסמ\"ק ומהרי\"ק, לפי שלא ראינו ולא שמענו בדורנו זאת ההרחקה. ואפשר דטעמא הוי משום דבדורות הללו חמירא להו ההרחקה מנידוי ושמתא, וכל היכא דלא כייפינן בשוטים או בנדויים וחרמות גם לא עבדינן ההרחקה. פעם אחת בהיותי בשלוניק\"י עלה במחשבה בין קצת החכמים למיעבד ההרחקה בנידון דהיה קרוב הדבר לכוף, ולא אסתייעא מלתא ולא נעשה מעשה, וכיון דכן הוא מלתא דפשיטא היא דלא כייפינן ליה לא בשוטים ולא בחרמות, ולא זה בלבד אלא אפילו שום הרחקה לא עבדינן ליה אלא דאומרים לו דמותר לקוראו עבריינא ע\"כ, וטוב להחמיר.", + "תם ונשלם כל דיני אומרת גרשתני ודיני אין לו גבורת אנשים ושאר דינים השייכים להם באריכות. והנני נותן שבח והודיה לאל יתברך שמו אשר עזרני עד כה ונתן לי כח וחיל לעמוד בפלפול הארוך הזה. כי כמה יגיעות יגעתי וכמה טרחות טרחתי עד שיגעתי ומצאתי טעמ\"ן של דברים המחוורים כשמלה היתה בכלל, ובפרט שיש כאן מבוכות רבות בגדולי הפוסקים ראשונים ואחרונים.", + "ולמען אשר יוכל המעיין לידע בקצרה שרשי הדינים העולים מכל משא ומתן הגדול הזה, אמרתי להעלות רשום בכתב אמת כללי הדינים בקצרה כשלחן ערוך המוכן לאכול לפני האדם. ומי שירצה לעמוד על עיקרי הדברים יעיין בפנים אשר משם יוצאים ונובעים כל דבריו מוכרעים, כלם בראיות ברורות, ובהוכחות גמורות, זה אחר זה סדורות, באותיות ובתיבות ובשורות, סמוכות תכופות וצרורות, כרוכות וחרוקות והדורות, בעזר האל פועל גבורו\"ת, אין בלתו צר צורות, יאיר עינינו בקלות וחמורות, ויתיר לנו אסורות, ע\"י מבשר בשורות.", + "כויעתר שבתי בן לא\"א הגאון מוהר\"ר מאיר כ\"ץ ז\"ל. יום ה' כ\"ד סיון תי\"ו יו\"ד לפ\"ק" + ] + ], + "Summary": [ + "האשה שאמרה בפני בעלה גרשתני נאמנת אפי' לינשא לכתחלה ויוצאת בלא גט ונוטלת כתובה ולא תוספת, חזקה אין האשה מעיזה פניה נגד בעלה. ואפי' יש עדים שהיתה אשתו. ולפיכך אשת איש שפשטה ידה וקבלה קדושין מאחר בפני בעלה הרי זו מקודשת לשני ומותרת לו בלא גט שהרי היא כמו שאמרה לבעלה גרשתני. ואף אם אין הבעל ממש שם רק שהוא בעיר כשנתקדשה לאחר מיקרי בפניו שאם לא גירשה לא היתה עושה מעשה כזה כשבעלה בעיר. אבל כשאומרת גרשתני צריכה לומר כן בפני בעלה ממש. ואפי' נשאת או נתקדשה לאחר שלא בפני בעלה אם אומרת אח\"כ בפני בעלה גרשתני נאמנת ולא אמרינן שאומרת עכשיו כן בפניו להחזיק דבריה הראשונים של שקר.", + "ויש אומרים דאם נשאת או נתקדשה בתחלה שלא בפניו אינה נאמנת אפילו אומרת אח\"כ כן בפניו ותצא משני בלא גט. והעיקר כסברא הראשונה. אך יש להחמיר שצריכה גט משניהם ותצא מזה ומזה. ואם היתה קטטה ביניהם או שתובעת כתובתה אינה נאמנת בכל ענין לומר גרשתני אפילו לינשא. ולא מקרי קטטה אלא כשאמרה פעם אחת גרשתני ונתברר שהוא שקר. אבל אם לא יש קטטה או מריבה נאמנת, וי\"א דאפילו בתובעת כתובתה נאמנת. ולכך יש להורות דאם אמרה גרשתני תנו לי כתובתי ונשאת לא תצא. וכל זה בפני בעלה אבל שלא בפני בעלה אינה נאמנת כלל לומר גרשתני אפי' לחומרא.", + "וכל זה מדינא, אבל בדורות הללו שיש נשים חצופות ופרוצות, אינה נאמנת אפילו בפני בעלה לומר גרשתני לינשא לכתחלה בלא גט, אלא לחומרא נאמנת.", + "ומי שאין לו גבורת אנשים יוציא מיד ויתן עיקר כתובה ונדוניא שהכניסה ולא תוספת (דוקא תוספת היותר משליש אבל עד שליש דינו כעיקר הכתובה, כ\"כ מהרי\"ק בשורש פ\"א ע\"ש שהאריך), אפילו לא שהתה עמו עשר שנים ולא ילדה. ואף על פי שיש לו גבורת אנשים קצת ויכול לבעול אחרת וזו אינו יכול לבעול מחמת שרחמה צר, ואילו היה לו גבורת אנשים ממש היה יכול לבעול גם את זו, צריך ליתן לה הכתובה ונדוניא.", + "ואשה שטוענת על בעלה שאין לו גבורת אנשים והוא מכחישה, נאמנת. דכיון שהיא טענה שהבעל יודע בה כמו היא, חזקה אינה מעיזה בפני בעלה ונאמנת אפילו אינה באה מחמת טענה בעינא חוטרא לידא ומרא לקבורה, ויוציא מיד ויתן כתובה ונדוניא. וצריכה לטעון כן דוקא בב\"ד ובפני בעלה ממש. אבל אין מקבלין ממנה טענה זו לא ע\"י שליח ולא ע\"י אנטלר אף על פי שהדברים נתפרסמו ומגיעים לאזני בעלה אינו מועיל עד שתטעון כן דוקא בפני בעלה. וב\"ד חוקרים ודורשים אותם היטב על זה אולי יודו זה לזה או אולי הוא מחמת חולשת כחו או רכות שניו או שרחמה צר וכיוצא בזה בענין שבהמשך הזמן יוכל לבעול אותה. ואם לא יהא לה במה לתלות רק שתטעון בברי שהוא מחמת שאין לו גבורת אנשים נאמנת ויוציא ויתן כתובה ונדוניא, ואף על פי שאמרה כן מתחלה שלא בפניו, נאמנת אח\"כ כשתחזור ותטעון כן בפניו.", + "וכל זה כשאינה תובעת כתובתה, אבל כשתובעת כתובתה אינה נאמנת כלל בשום ענין אפילו שהתה עמו עשר שנים ולא ילדה דאמרינן מחמת חמוד ממון אומרת כן. וצריכה לדור עמו כשאר אשה עם בעלה.", + "וכן אם טוענת שמורד ממנה מתשמיש אינה נאמנת כלל ומאריכין הדבר ועושין להם דרך בקשה עד שיתפשרו, ובדורות הללו שיש נשים חצופות אינה נאמנת אלא היכא דאיכא אמתלא לדבריה כגון ששהתה עמו ה' או ו' שנים ולא ילדה, וכן כשכרתו הכיס שלו לפני איזה שנים להוציא האבן. וכן אם עדיין היא בתולה ב' או ג' שנים, והוא הדין בשאר שום אמתלא או רגלים לדבר נאמנת, ואין צריך אומדנות דמוכיחות רק ברגלים לדבר קצת סגי.", + "וכל זה בסתם, אבל באמרה בפירוש איני רוצה כתובה יתן לי גט הריני מוחלת לו הכתובה, נאמנת אף בזמן הזה בלי שום אמתלא.", + "וכל מקום שאמרנו יוציא ויתן כתובה, אין כופין בשוטים על הגט וגם אין מנדין אותו, שאין כופין ולא מנדין אלא במקום שאמרו בפירוש כופין כגון הנושא את הפסולות, או כגון באותן מומין גדולים המבוארים במקומם, אבל אין לו גבורת אנשים אינו מום.", + "וכן נקטעו ב' ידיו או ב' רגליו או נסמו ב' עיניו לא הוי מום לכופו בשוטים או בנידוי להוציא, אלא כל מקום שאמרו יוציא ויתן כתובה כופין אותו בשוטים ובנידוי על הכתובה, אבל על הגט אין כופין כלל, שלא יהא גט מעושה ובניה מאחר ממזרים. ואפי' הוא מודה שאין לו גבורת אנשים אין כופין על הגט, אלא כל מקום שאמרו יוציא מבקשין על הגט ואומרים לו חכמים חייבוך להוציא ואם לא תוציא מותר לקרותך עבריין. וכן יכולים לגזור על כל ישראל שלא לישא וליתן עמו או לעשות לו שום טובה או בשאר הרחקות שירחיקו ממנו, שבזה אין כפיה עליו שאם ירצה ימצא לו מקום והוא לא ילקה בגופו מתוך זה, כיון שאין מנדין אותו כדין מנודה אך אנחנו נתפרד מעליו. ויש מי שאומר דהאידנא שההרחקות חשובות כנידוי אין לעשות לו שום הרחקה רק שאומרים לו מותר לקרותך עבריין. וטוב להחמיר.", + "ואם באה מחמת טענה כגון שאין לה בן לא ממנו ולא מאיש אחר ואומרת בעינא חוטרא לידא ומרא לקבורה, כופין אותו בשוטים להוציא בגט. ונאמנת ג\"כ נגדו לכופו בשוטים להוציא מיד. וה\"ה בשהתה עמו עשר שנים ולא ילדה אין כופין אותו להוציא אלא בבאה מחמת טענה.", + "אם יש לו גבורת אנשים רק שאינו יורה כחץ אין כופין להוציא בשהתה עשר שנים אלא בבאה מחמת טענה, אבל אם אינה באה מחמת טענה אפי' באין לו גבורת אנשים אין כופים בשוטים או בנידוי להוציא, דמשום תשמיש או מזונות לחוד אין כופין אלא במונע ממנה כל עניני אישות, וה\"ה במורד ממנה מתשמיש או מזונות לחוד אין כופין להוציא, וי\"א דאפילו במונע ממנה כל עניני אישות אין כופין בשוטים על הגט. ויש להחמיר לענין מעשה. ולכן אם קדש אשה שאסורה לו ולאחרים בענין שצריך להוציאה בגט אין כופין אותו בשוטים או בנידוי להוציא. וכן מי שרגיל לכעוס ולהוציא אשתו מתוך ביתו אין כופין להוציא אף על פי שעי\"ז אינו זנה לפעמים וגם פורש ממנה יותר מעונתה. מיהו יכולים לכפותו בשוטים לזונה או לשמש עמה או ליתן לה גט, וזה נקרא כפיה על הגט רק כדי לקיים שארה ועונתה." + ] + }, + "schema": { + "heTitle": "גבורת אנשים", + "enTitle": "Gevurat Anashim", + "key": "Gevurat Anashim", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "", + "enTitle": "" + }, + { + "heTitle": "כללי הדינים", + "enTitle": "Summary" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Gevurat Anashim/Hebrew/merged.json b/json/Halakhah/Acharonim/Gevurat Anashim/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..def463651462aeaee8c1d7d2b0804fc57d27cab2 --- /dev/null +++ b/json/Halakhah/Acharonim/Gevurat Anashim/Hebrew/merged.json @@ -0,0 +1,382 @@ +{ + "title": "Gevurat Anashim", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Gevurat_Anashim", + "text": { + "Introduction": [ + "שבת\"י וראיתי שערוריה בדברי הפוסקים ובפרט בדברי הפוסקי' האחרונים בענין אשה שטוענת על בעלה שאין לו גבורת אנשים וקצת מהם האריכו בתשובותיהם זה אומר בכה וזה אומר בכה ולפי קט שכלי לא ישרו בעיני. גם בעלי הש״ע כתבו בזה כמה דינים שונים שאינם נכונים לענ״ד. ע\"כ אמרתי עתה באתי במגילת ספר כתוב הדור הוא לכל אשר יקראה״ו באמת להעלות רשום בכתב אמת את אשר הורוני מן השמים. ולבאר הכל בארוכה ללבן ולברר כשמלה הדינים המסתעפים כענפים היוצאים מכלל דברי אלה:", + "ולהיות כי רגילים אנשי דורנו לפסוק תמיד כדברי הש״ע והגהותיו ולפי דעתי הקלושה לא יצאו בעלי הש״ע ידי חובתן בדבריהם אלו ואין בהם מתום מראש ועד סוף. ע״כ אעתיק מתחילה דברי הש״ע והגהותיו. ועליהם אבנה יסוד ומגדל עוז לערוך מערכה במלחמת ה׳. ובו יתגלגלו השגות ותפיסות על שאר הפוסקים האחרונים. ובזה נבוא אל האמת. ומי ששמו אמת. וחותמו אמת. ונתן לנו תורת אמת. ינחנו בדרך אמת:" + ], + "": [ + [ + "זה לשון הש\"ע והגהותיו באבן העזר סי' קנ\"ד סעיף ז'.", + "אם טוענת אין לו גבורת אנשים לבא עליה ושואלת גט והוא מכחישה י\"א שהיא נאמנת (ואפילו לא שהתה עשר שנים) וכופין אותו להוציא מיד ולא יתן כתובה. ואם מגרשה מעצמה בלא כפיה יתן לה כתובה. (וי\"א דאע\"פ שיכול לבעול אחרת צריך ליתן לזאת הכתובה הואיל שלא יכול לבוא עליה יכולה לומר מסרתי עצמי לך ומה אעשה לך יותר). במה דברים אמורים בשאינה תובעת כתובתה אבל אם תובעת כתובתה אינה נאמנת ואף להוציא אין כופין.", + "הג\"ה וי\"א דבזמן הזה שיש נשים חצופות אינה נאמנת. ומ\"מ במקום שיש אמתלאות ואומדנות שאומרת אמת נאמנת. ואם יש לתלות שלא יוכל לבוא עליה משום שרחמה צר והיא בתולה ושלא יוכל לבא עליה מכח רכות שניו וחולשתו תולין בזה ואין כופין להוציא. וי\"א דאפי' במקום שאין כופין אותו מ\"מ אין כופין אותה להתפייס עמו ואין דנין אותה כדין מורדת אלא מאריכין הדבר עד שיתפשרו או עד שתשהה עשר שנים ולא תלד. וה\"ה אם קידש אשה ואסורה להנשא לו ולאחרים כופין אותו להוציא. ואם טוענת שבעלה אינו שוכב עמה ואינו בא עליה דינה כדין טוענת שאין לו גבורת אנשים ע\"כ." + ], + [ + "והנה מ\"ש הש\"ע אם טוענת אין לו גבורת אנשים כו' יש אומרים שהיא נאמנת. מ\"ש כן בשם יש אומרים נראה דהיינו משום שהביא בב\"י לשון הרשב\"ץ שכתב דאפי' בפניו קשה הדבר להאמינה. אלא שהר\"י כ\"כ בתשובה והסכימו עמו האחרונים ז\"ל אף על פי שהרמב\"ן נראה שמפקפק בדבר בחדושי יבמות שלו (קיב. ד\"ה הא דתנן) אבל מ\"מ צריכין אנחנו קודם שנאמין לה שנשמע שתאמר כן בפני בעלה כו'. הרי מבואר להדיא דס\"ל להרשב\"ץ דאפילו בפניו אינו מוכרח להאמינה. וגם בתשובת הרמב\"ן המיוחסות סי' קל\"ט כתב שנראה מדברי הרמב\"ם פט\"ו מה' אישות ה\"י דאף בטענת אינו יכול אינה נאמנת ושנראה קצת כן מהירושלמי כו' ע\"ש. וגם בב\"י כתב וז\"ל ועיין בתשו' הרמב\"ן סי' קל\"ט ובתשו' אחרת כתב הרשב\"א בטוענת אינו יכול בעניותנו אין בידינו ראיה מוכרחת אם כופין אותו להוציא למשנה אחרונה אם לאו לפי שהמשנה ששנינו בה (נדרים צ:) השמים ביני לבינך פי' בירושלמי (שם פי\"א הי\"ב) בטוענת שאינו יכול כו' עכ\"ל ב\"י. (גם בתשובת רשב\"א ח\"א סי' תרכ\"ח כתב שנראה מדברי הרמב\"ם שבטענת אינו יכול אינה נאמנת וכהירושלמי ויש לחוש לדבריהם ע\"ש). הרי נראה מכל זה דאף בטענת אינו יכול שהיא טענת אין לו גבורת אנשים אינה נאמנת. זה נראה בדעת הש\"ע שכתב י\"א שהיא נאמנת. (ולקמן סי' נ' וסי' נ\"ו מבואר דהעיקר דנאמנת ושגם הרמב\"ם והירושלמי מודים ע\"ש). ודלא כנראה ממוהר\"ר מרדכי יפה בספר הלבוש שלו שלכך כתב הש\"ע י\"א שהיא נאמנת משום די\"א שאינה נאמנת אלא כשאומרת כן בפניו שהרי אחר שכתב מהרמ\"י כדברי הש\"ע כתב וז\"ל וי\"א שלא נאמין לה ע\"ז אלא א\"כ תאמר כן בפני בעלה ובפני עדים שכיון שהיא מעיזה כ\"כ בפניו אמרינן ודאי האמת אתה אבל אם אמרה כן שלא בפניו אף על פי שאמרה בפרסום ודברה בפני בני אדם כדי שיגיעו הדברים לאזניו אינה נאמנת דכל שלא בפניו מעיזה ומעיזה עכ\"ל. ולא נהירא דלא נזכר בדברי הש\"ע שתהא נאמנת אפי' שלא בפניו. וגם לא ידעתי מנ\"ל הא ששום פוסק יסבור כן שהרי בב\"י לא הביא שום פוסק שסובר כן. ואפשר כיון למ\"ש הרב בהג\"ה והלבוש בסי' י\"ז סעיף ב' מחלוקת בין הפוסקים בזה." + ], + [ + "ואמת כן נראה מדברי הרב בהג\"ה שם שכתב גבי גרשתני ויש חולקין וס\"ל דבעינן בפני בעלה ממש כו' וכ\"כ בדרכי משה סי' י\"ז (אות ח') ובשם מהרי\"ק שורש ע\"ב וריב\"ש סי' קכ\"ז.", + "ולפענ\"ד אין כאן מחלוקת ודברי הריב\"ש ומהרי\"ק הבאתי לקמן סימן ד' דמהרי\"ק לא קאמר שם אלא כשטוענת גרשתני ומטעם שכתב מהרי\"ק שם דכיון דאינה טוענת כן בפניו איכא ריעותא משא\"כ בהך דמיירי הש\"ע בסי' י\"ז שנתקדשה לאחר וליכא כאן ריעותא שאותו שקדשה לא היה בפני בעלה ומה היה לה לעשות. ועוד דכיון דעשתה מעשה פרסום כולי האי ונתקדשה לאחר כשהוא בעיר פשיטא דהוי כטוענת כן בפניו. ובזה ניחא ג\"כ דהריב\"ש לא פליג דהריב\"ש קאי שם אטוענת אין לו גבורת אנשים דלא מהני כשטוענת כן שלא בפניו ובלאו הכי נמי ניחא דהריב\"ש לא פליג דהתם נמי בעינן שתטעון כן בפניו וכמבואר בריב\"ש כדי שהב\"ד יחקרו היטב את שניהם על טענותם שמא הוא מחמת חולשת מזגו כו'. וזה לא שייך בנתקדשה לאחר דהוי כאומרת גרשתני." + ], + [ + "רק שמצאתי במהרי\"ק סוף שורש ע\"ב כתב וז\"ל ועל אשר דקדק מלשון הגהת סמ\"ק אפי' בטענה דישען כו' בעינן בפניו ממש ודאי מודה אני דהיכא שהיא עמו בעיר אי לא אמרה בפניו ממש איכא ריעותא ואיכא למיחש דלמא משקרא אבל בהיותה חוץ למקומו כגון בנדון הזה לא חזינן בה ריעותא אפשר דכ\"ע מודו דנאמנת דכיון דיודעת בודאי שאי אפשר לה להתגרש מבעלה כי אם בהודע לו טענתה עליו א\"כ שייך חזקה דאין אשה מעיזה פניה כו' עכ\"ל. (וכ\"כ בתשו' בנימין זאב סי' קכ\"ו דף ר\"ט ריש ע\"ב). וזה לכאורה סותר מ\"ש בב\"י בשם הרשב\"ץ וז\"ל צריכים אנו שנשמע שתאמר כן בפני בעלה. אבל שלא בפניו באיזה ענין שיהיה לא והבו דלא לוסיף עלה. ועוד דאפילו העיזה בפניו אי נמי הודה מעצמו כן אפ\"ה לא היה הדין נותן לכופו לאלתר אי טעין איזול ואבדוק נפשאי כשאכנס עמה לסתר זמן אחר או אם טען שזה מום עובר ע\"י רפואות קרובות להועיל וכמה טענות אחרות וכיון שכן אם כפוהו קודם טענותיהם בב\"ד ועמדו זה אצל זה הוי גט מעושה שלא כדין עכ\"ל. וכ\"כ הריב\"ש סי' קכ\"ז וז\"ל כיון שלא טענה כן בב\"ד ובפני בעלה אינה נאמנת. ואין כופין הבעל להוציא לפי שהיא צריכה לבוא לפני ב\"ד ושתאמר כן בפני בעלה וב\"ד יחקרו את שניהם על טענתם ובאין להן דרך בקשה כו' וכל שכן בתולה שצריך להמתין זמן וזמנים כי יש בחורים שאינם יכולים בבתולה אם מחמת חולשת מזגם כו' ע\"ש שהאריך קצת בזה. גם אח\"כ כתב ומכל מה שכתבתי הוא מבואר שכיון שלא טענה כן בפני בעלה ובב\"ד אין לה עליו דין כפיה לא בגט ולא בכתובה ואם מפני מה שפרסמה טענתה לרבים והכל יודעים דברי ריבם אין זה כאילו אמרה זה בב\"ד בפני בעלה שהרי שלא בפני בעלה מעיזה ומעיזה ואדרבה אפילו תאמר כן אחר זמן בב\"ד בפני בעלה גריעא טענתה קצת שאולי עתה מעיזה אפילו בפני בעלה להחזיק דבריה שפרסמה לרבים שלא בפני בעלה עכ\"ל. (גם בתשובת ר' בצלאל סי' ט\"ז דף נ\"ז ע\"ג הביא דברי רשב\"ץ וריב\"ש הנ\"ל בסתם)." + ], + [ + "אכן אחרי העיון נראה דגם מהרי\"ק והבנימין זאב מודו דצריכה לטעון כן בב\"ד ובפני בעלה אלא דקאמר דלא תימא כיון שטענה כבר שלא בפניו גריעא טענתה ולא תועיל אח\"כ טענתה אפי' תטעון בפניו שי\"ל שעתה מעיזה בפני בעלה להחזיק דבריה הראשונים לכך קאמר דדוקא היכא שהוא בעיר עמה ואינה רוצה לטעון בפניו כלל אף על גב שטוענת כן שלא בפניו איכא ריעותא אבל כשאינו בעיר והיתה יודעת שטענתה יודע לו בהכרח כדי שתתגרש ממנו א\"כ לא גריעא טענתה דמה לה לעשות והלכך נאמנת כשטוענת אח\"כ כן בפני בעלה. ואף על פי שהריב\"ש כתב ואדרבה אפי' תאמר כן אח\"ז בב\"ד בפני בעלה גריעא טענתה קצת כו'. הריב\"ש לא החליט זה לדין אמת רק שכתב שגריעא טענתה קצת (והיינו שכתב גריעא טענתה קצת) וכוונתו להחזיק דבריו שכתב שם קודם לכן דבעינן שתטעון בפני בעלה וגם עשה זה סניף למ\"ש שם קודם לכן בסמוך דאפילו בפניו כתב הרשב\"א בתשו' דאין כופין ע\"ש בריב\"ש משמע כן להדיא. וכן עיקר.", + "אפי' תאמר שמהרי\"ק ובנימין זאב חולקים אהריב\"ש ורשב\"ץ וגם בדרכי משה סי' י\"ז נראה שהבין כן שחולקין מ\"מ נראה לענין דינא עיקר שצריכה לטעון כן דוקא בפני בעלה ובב\"ד דהא בלאו הכי יש פוסקים דאפילו בפניו אינה נאמנת וגם יש פוסקים דאינה נאמנת לענין כתובה וכמ\"ש לקמן ואף על פי שהעליתי לקמן סי' ס\"ב דנאמנת אף לענין כתובה מ\"מ ודאי דצריך שתאמר כן בפני בעלה ובפני ב\"ד דוקא וכמ\"ש הריב\"ש והרשב\"ץ הא לאו הכי אינה נאמנת כלל. וכן נראה מסקנת דרכי משה סי' י\"ז ע\"ש וכ\"כ בתשו' ר' לוי ן' חביב סי' ל\"ג וכתב שם שאין מקבלין טענה זו ממנה לא ע\"י שליח ולא ע\"י אנטלר אלא צריכה לבוא דוקא בעצמה בפני ב\"ד ותאמר כן בפני בעלה ע\"כ. מיהו אם מתחלה אמרה כן שלא בפניו סגי כשתטעון אח\"כ כן בפני בעלה בב\"ד וכמ\"ש." + ], + [ + "ובהגהת דרישה (קנד אות א) סי' ט\"ז כתב דאם אמרה כן שלא בפניו אף על פי שאמרה אח\"כ בפניו אינה נאמנת וכמ\"ש לעיל סי' קנ\"ב עכ\"ל. וכ\"כ בדרכי משה וז\"ל ובב\"י כתב בשם תשובת הרשב\"ץ דאינה נאמנת אלא א\"כ אמרה מתחלה בפניו ממש אבל אם אמרה תחלה שלא בפניו ונתפרסם הדבר אינה נאמנת אף על פי שאמרה אח\"כ לפניו וכמ\"ש לעיל סימן קנ\"ב עכ\"ל.", + "ואינו נכון בעיני דלא דמי לדלעיל סי' קנ\"ב דכיון דנשאת או נתקדשה לאחר ועשתה מעשה כולי האי תו לא מהימנא לומר כן דאמרינן לאחזוקי שקרא ומעשה שעשתה בתחלה אומרת כן דאל\"כ היתה צריכה לצאת משני וגם היתה עושה איסור אשת איש אבל כאן אם איתא שאינה אומרת אמת מה בכך שתתחרט. ועוד נראה דלא דמי דהתם אמרינן שפיר לאחזוקי שקרה קאמרה דאל\"כ מה תאמר על מה שאמרה מתחלה גרשתני שהרי דבר זה הן או לאו הוא משא\"כ כאן יכולה לומר מתחלה הייתי סבורה שאין לו גבורת אנשים ועכשיו מחמת החקירה והדרישה והענינים שמגיד לי אפשר שיש לו גבורת אנשים דהא איתא בתשובת ריצב\"א (בתשובת מיימוני לספר נשים סי' ו) וכתבו הרב בהג\"ה דיכולים לתלות שרחמה צר או שלא יכול לה מחמת רכות שניו וכה\"ג א\"כ פשיטא שיכולה לומר סבורה הייתי שאין לו גבורת אנשים. וכה\"ג כתב המרדכי פ' עשרה יוחסין (סי' תקמב) ומהר\"ר משה אלשקר בתשובה סי' פ\"ט בשם ר\"ת דלא אמר רב המנונא דנאמנת אלא בגרשתני דאתי מידו לידה אבל לא בטענת שאינו מתקשה. ואף דלקמן סי' נ\"ה השגתי על זה היינו לענין דרב המנונא בכל ענין קאמר דנאמנת כשאומרת כן בפניו אבל לענין אם אמרה תחלה כן שלא בפניו ואח\"כ אומרת בפניו שפיר יש לחלק בהכי." + ], + [ + "וגם תמהני על מ\"ש הדרכי משה בשם הב\"י בשם הרשב\"ץ שהרי לא כתב ב\"י בשם הרשב\"ץ רק כשטוענת כן שלא בפניו אף על פי שנתפרסמו הדברים אינה נאמנת בכך אבל לא כתב כלל שאינה נאמנת אפילו תטעון אח\"כ כן בפניו. ואדרבא יש לדקדק לכאורה מדבריו שאם תטעון אח\"כ כן בפניו נאמנת מדמסיים צריכים אנו קודם שנאמין אותה שנשמע שתאמר כן בפניו בפני בעלה וכו' משמע שטענה כן מתחלה שלא בפני בעלה ואין אנו מאמינים אותה בכך עד שנשמע שתטעון כן בפני בעלה.", + "גם לעיל סימן קנ\"ב (אות ב') כתב הדרכי משה בשם הריב\"ש סימן קכ\"ז דאינה נאמנת אלא א\"כ אמרה כן בפעם הראשון מיד בפני בעלה כו'. וכבר כתבתי לעיל סי' ה' דאין מדברי הריב\"ש ראיה וגם אין סברא כלל שתאמר כן מיד בפני ב\"ד ובפני בעלה דמסתמא כל אשה קודם שבאה לב\"ד בענין כזה היא מתיעצת עם קרוביה ומפרסמת הדבר לאחרים שלא בפני בעלה כדת מה לעשות.", + "וגם אפילו בגרשתני פשיטא דלכ\"ע אם חוזרת ואומרת אח\"כ בפניו גרשתני נאמנת ואפילו להרא\"ש דהיכא דנשאת מתחלה או להטור היכא דנתקדשה תו לא מהימנא לומר גרשתני מ\"מ אם לא נתקדשה ואמרה שלא בפניו גרשני פשיטא דאם אומרת אח\"כ בפניו נאמנת לכ\"ע ולא אמרינן לאחזוקי דבריה הראשונים קאמרה. וכ\"כ בתשו' ן' לב ובתשובת ר' אהרן ן' ששון סי' רי\"ט דהיכא דלא נתקדשה ואמרה מעיקרא שלא בפני בעלה גרשני נאמנת אם חוזרת ואומרת כן בפני בעלה גרשתני אף להרא\"ש וטור ולא אמרינן דלאחזוקי שקרה קאמרה הכי ע\"ש.", + "ומכל שכן לפי מ\"ש לקמן סי' ס\"ד דנראה עיקר כתשובת רמב\"ן סי' ק\"מ ותשובת רשב\"א סי' אלף רנ\"ג דאפילו נשאת נאמנת אח\"כ כשאומרת כן בפני בעלה ואף שכתבתי שם שיש לחוש לדברי הרא\"ש וטור להחמיר היינו לענין שלא תצא בלא גט היינו להחמיר שצריכה גט גם מהראשון שלא יהיו בניה ספק ממזרים וזה לא שייך כאן. וכל שכן לפי מה שכתבתי דגם הרא\"ש והטור מודים בלא נתקדשה.", + "וא\"כ מוכח אדרבה מהרא\"ש וטור להפך ומה התם שאי אפשר שתודה אם לא שתאמר שמתחלה היתה משקרת במזיד ואפ\"ה נאמנת אם לא נתקדשה וכל שכן הכא שתוכל לומר מתחלה הייתי סוברת שאין לו גבורת אנשים ועכשיו אחרי החקירה ודרישה והענינים שמגיד לי בעלי אני אומרת שאפשר שיש לו גבורת אנשים וטועה הייתי מתחלה במה שאמרתי שאין לו גבורת אנשים וכמ\"ש לעיל א\"כ אם תאמר כך לא תאמר שמתחלה היתה משקרת במזיד א\"כ פשיטא דכשטוענת שוב אח\"כ כן בפניו ומחזיקה בדבריה שאין לו גבורת אנשים דנאמנת." + ], + [ + "ומ\"ש הש\"ע שהיא נאמנת כו' משמע מדבריו דאפי' אינה באה מחמת טענה וכן משמע בטור. ולא דמי לטוענת אינו יורה כחץ דצריכה לבוא מחמת טענה. דהתם מצי למבעל ולקיים מצות עונה אבל הכא אינו יכול לקיים מצות עונה והיא נשאת מתחלה לכך כן הוא בתשובת ריצב\"א שבתשובת מיימוני לספר נשים סי' ו' וכן הוא בתוס' דסוף נדרים (צא. ד\"ה קסבר). וכן מוכח להדיא בתוס' (יבמות סה: ד\"ה כי) ואגודה שלהי פ' הבא על יבמתו וכ\"כ הר\"ן סוף נדרים (שם ד\"ה ולענין) דבטוענת אינו יכול אפי' אינה באה מחמת טענה נאמנת. וכן הביא הב\"י בשם תשובת רשב\"א שכתב אבל למקצת מפרשים ומכללם ר\"י השמים ביני לבינך ר\"ל שאינו יורה כחץ שאין מכיר בו אלא שמים ובהא אין כופין אבל באינו יכול כופין להוציא ואפי' אינה באה מחמת טענה כו'. וכן הוא בתשובת רמב\"ן סי' קמ\"א ובתשובת רשב\"א סי' אלף רנ\"ה בשם ריצב\"א והסכימו לדבריו." + ], + [ + "ויש להקשות דבתשובת הרא\"ש כלל מ\"ג דין ב' כתב בטוענת שאין לו גבורת אנשים אחרי שאינה באה מחמת טענה דבעינא חוטרא לידא ומרא לקבורה לית דין דלא מהימנא כו' אבל אם היתה באה מחמת טענה ושואלת גט ולא כתובה היתה נאמנת וכופין אותו להוציא כו'. ודוחק לומר דהרא\"ש פליג אכל הני רבוותא דלעיל. ועוד שכתב בתשובה שם ותירוץ זה כתב ריצב\"א בתשובה אחת וכתב שהוא עיקר ועשה מעשה על זה עכ\"ל. הרי שראה תשובת ריצב\"א ופסק כן ואיך יחלוק על תשובת ריצב\"א בזה דא\"צ לבוא מחמת טענה בלא טעם וגם לא יזכיר דעתו כלל." + ], + [ + "ועוד יש להקשות דבתשובת רמב\"ן סי' קל\"ט כתב וז\"ל הנה כתבתי לך כי לדעת הגאון וממה שנראה מפשטא של סוגית הגמרא בפ' בתרא דנדרים (צא.) בטוענת בפירוש אינו יורה כחץ אין אנו כופין לגרש לפי שאינה נאמנת אלא יעשו דרך בקשה. ובטוענת אינו יכול כלל לשמש נאמנת וכופין אותו לגרש. אבל לפירוש השני אין כופין אותו לגרש אפי' בטוענת אינו יכול לשמש כלל. ודע כי אפילו במקום שהיא נאמנת ורוצה להתגרש אומרים לה למה את רוצה להתגרש ומה לך לבנים והלא אינך מצווה על פריה ורביה שהאיש מצווה ואין האשה מצווה ואם היא טוענת שאע\"פ כן היא רוצה להתגרש לפי שהכל יודעים כלה למה נכנסה לחופה אין משגיחים בדבריה כמו שמוכיח בפ' אף על פי (כתובות סד.) גבי כותבין אגרת מרד על ארוסה ואם טוענת אני רוצה לבנים כדי שיסייעוני לימי הזקנה או כדי שיתעסקו בי בקבורה שומעים לה כמו שמפורש בפ' אף על פי וביבמות סוף פרק הבא על יבמתו עכ\"ל. הרי להדיא דאף בטענת אינו יכול צריכה לבוא מחמת טענה. וזה סותר למה שכתוב בתשובת רמב\"ן סי' קמ\"א." + ], + [ + "וכן יש להקשות דבתשובת רשב\"א סי' תרכ\"ח כתב אבל טענת אינו יכול דאיהו נמי ידע לא משקרא ולא דברה בזה משנתנו אלא באה מחמת טענה כופין אותו מיד או להוציא או ליתן כתובה לפי שאין כופין אלא לאותן שבפ' המדיר (כתובות עז.) בעל פוליפוס וחבריו ואמרו בירושלמי (נדרים פי\"א הי\"ב) כו' שאינו יכול יעשו דרך בקשה כו' ומדברי הרמב\"ם פט\"ו דאישות (הט\"ו) נראה דמפרש כהירושלמי אלא שפירש יעשו דרך פשרה שיתפשרו ופשרה זו איני יודע מה טיבה דכיון שהיא נאמנת מחמת טענה כו' כופין אותו להוציא או ליתן כתובה כך דעתי נוטה אלא שיש לחוש להירושלמי עכ\"ל. הרי משמע להדיא מדבריו דאף בטענת אינו יכול צריכה לבוא מחמת טענה וזה סותר לשתי תשו' הרשב\"א דלעיל. ודוחק לומר דהנך דבתשובת רשב\"א סי' תרכ\"ח ובתשובת רמב\"ן סי' קל\"ט פליגי אהנך תשו' רשב\"א סי' אל\"ף רנ\"ה ותשובת רמב\"ן סי' קמ\"א ותשובת רשב\"א שהביא ב\"י ותרי גברי נינהו והרמב\"ן והרשב\"א פליגי אהדדי. ועוד דלא שמענו בשום פוסק אחרון שהרמב\"ן והרשב\"א יהיו מחולקים בזה." + ], + [ + "ונראה לתרץ כל זה ע\"פ אשר נקדים עוד מ\"ש הרא\"ש בתשובה כלל מ\"ג דין י\"ב וז\"ל ומ\"ש שיגרשנה ולא יתן לה כתובה היינו אם הדין כך שכופין אותו להוציא אז כופין אותו להוציא ע\"פ דבריה דמהימנא כההיא דרב המנונא אבל לענין ממון כיון שעומד וצווח ואמר שגבורת אנשים יש לו ובא עליה כדרך כל הארץ ושלא כדין הוא מגרשה וחפץ להיות אצלה אין כח לב\"ד להוציא ממנו ממון אבל אם בלא כפיה נאות לגרשה יתן כתובה כיון שמדעתו מגרשה. ולענין כפיה ודאי הוא כמו שכתבת שכופין אותו להוציא דלא דמי להיא אמרה מיניה והוא אומר מינה שאין כופין להוציא אלא אם כן באה מחמת טענה (יבמות שם) דהתם אין לה מניעת עונה אבל הכא הכל יודעים כלה למה נכנסה לחופה ודמי לאיני זן ואיני מפרנס (כתובות עז.) ולענין כפיה ידעת מ\"ש ר\"י ז\"ל שר\"ל בכל הני יוציא ויתן כתובה דבפ' המדיר שכופין אותו בשוטים וראיותיו אצלך בתוספות ודעת הירושלמי (גיטין פ\"ט ה\"ט) שהביא אין מעשין אלא לפסולות ומה שפי' ר\"ח ז\"ל אההיא דירושלמי דאין כופין אלא היכא שמפרש בה כופין והוא גורס האומר איני זן ואיני מפרנס כופין אותו ויוציא ויתן כתובה ומסתבר שכופין לרב שאי אפשר לה שתמות ברעב וההיא דהחולץ (יבמות לט.) דחוזרים אצל גדול למכפייה היינו בשביל שמונע ממנה כל מיני אישות אבל משום תשמיש לחודיה לא כייפינן והארכתי הרבה בפסקים (עי' יבמות פ\"ו סי' יא) והסכמתי שאין כופין אלא בבאה מחמת טענה והיכא דליכא למיחש שמא נתנה עיניה באחר על אחת מן הדרכים שכתוב בתוס' עכ\"ל הרא\"ש בתשובה." + ], + [ + "והנה יש להקשות על תשובת הרא\"ש זו דבתחלה כתב שודאי כופין ובסוף כתב שאין כופין כו' וכנראה שדבריו סותרים זה את זה. וכבר הרגיש בזה מוהר\"ר לוי ן' חביב בתשו' סימן ל\"ג ותירץ דמ\"ש בתחלה כופין היינו כפיית דברים. וזהו דוחק גדול מכמה טעמים.", + "וגם מ\"ש הטור כאן גבי גבורת אנשים כופין הוצרך מהר\"ל ן' חביב שם לדחוק דהיינו כפיית דברים והוא דוחק גדול שאין הדעת סובלתו בפרט שכתבו הרא\"ש (יבמות שם) וטור (ריש סי' עז) דאפי' לשון כופין סתם שבתלמוד היינו בשוטים כל שכן לשון כופין שבפוסקים שבאו לפרש ולא לסתום. וכבר השיג מהר\"ר יוסף רבו של מהר\"ר שלמה כהן באריכות על מהר\"ל ן' חביב בזה בתשובתו הנדפסת בתשובות רבי שלמה כהן ספר שני סימן ק\"ס ודבריו נכונים בזה.", + "ועוד קשה לי על דברי מהר\"ל ן' חביב היאך עלה על דעתו לפרש דמ\"ש הטור גבי גבורת אנשים כופין היינו כפיית דברים דהא הרא\"ש בתשובה זו שהבאתי מדמי לה להדיא לאיני זן ואיני מפרנס ואיני זן ואיני מפרנס כתב בטור בהדיא דכופין בשוטים וכמ\"ש לקמן סי' ט\"ו וגם המעיין בטור (ריש סי' קנד) יראה שהתחיל לומר ואלו כופין בשוטים כו' וקמפרש ואזיל וקחשיב נמי גבורת אנשים כו' משמע להדיא מדבריו דבגבורת אנשים נמי כופין בשוטים." + ], + [ + "ועוד קשה בדברי תשובת הרא\"ש זו שהבאתי שנראין הדברים כפולים ומעורבבים. ומ\"ש מהר\"ר יוסף שם בישוב דברי הרא\"ש אלו שהרא\"ש נשאל על כמה דברים אם כופין וקצור יש בשאלה והשיב הרא\"ש על גבורת אנשים הדין עם השואל שכופין בשוטים ועל שאר דברים כגון המדיר את אשתו וכהאי גוונא השיב שאין כופין עכ\"ד בקצרה.", + "קשה לי על דבריו אלה שאי אפשר לומר כן הן מצד הדין הן מצד הלשון. מצד הדין דהא מוכח להדיא בתוס' ר\"פ המדיר (כתובות עה. ד\"ה יוציא) ופ' הבא על יבמתו (יבמות דף ס\"ד.) ובהרא\"ש פרק הבא על יבמתו (שם) דמשום תשמיש או מזונות לחוד אין כופין בשוטים. דהא כתבו במסקנת דבריהם וההיא דהחולץ דחוזרין אצל גדול למכפייה היינו בשביל שמונע ממנה כל ענייני אישות אבל משום תשמיש או מזונות לחודיה אין כופין עכ\"ל. ואף על פי שהרא\"ש כתב שם אח\"כ שזה דוחק מ\"מ מסיק אח\"כ כיון דפליגי בה רבוותא ראוי להחמיר שלא לכוף בשוטים דלא ליהוי גט מעושה וכן מסקי התוס' שם הרי דחששו להחמיר שלא לכוף בשוטים במונע תשמיש או מזונות לחוד." + ], + [ + "ומכאן קשה לי ג\"כ על הטור שכתב בראש סימן ע\"ז המורד על אשתו שאינו רוצה לשמש עמה או שאינו רוצה לזונה אם היא רוצה כופין אותו מיד להוציא וליתן כתובתה עכ\"ל. (וכ\"כ בר\"ס קנ\"ד אלו שכופין אותו בשוטים להוציא וליתן כתובה מוכה שחין כו' האומר איני זן ואיני מפרנס או שאינו רוצה לשמש כופין אותו ויוציא מיד ויתן כתובה אם תרצה עכ\"ל. וכ\"כ בס\"ס קנ\"ד וז\"ל ור\"ח כתב כל היכא דאמרו רבנן יוציא ויתן כתובה אין כופין בשוטים אם לא שמפורש בו שכופין כגון הנושא בעבירה והאומר איני זן ואיני מפרנס).", + "(הגה\"ה מיהו מה שהקשה בדרישה ס\"ס קנ\"ד על הטור בשם ר\"ח דהא לא כתב הרא\"ש בשם ר\"ח אלא דגריס בדברי רב כופין אבל מ\"מ ר\"ח פסק כשמואל וכמ\"ש הר\"ן והרב המגיד בשמו לק\"מ דס\"ל להטור כיון דהרא\"ש כתב דר\"ח גריס בדברי רב כופין והרא\"ש פסק כרב ולא כתב שר\"ח לא פסק כן ממילא משמע שגם ר\"ח סובר כן. וגם אפשר שמצא הטור בשום פוסק שר\"ח פסק כרב וכן הוא להדיא בתשובת הרמב\"ן סימן קל\"ח וז\"ל וכלל זה מסור בידך שאין כופין לגרש אלא באלו בלבד ששנויים בפ' המדיר (כתובות עז.) והנושא את הפסולות כו' וכן האומר איני זן ואיני מפרנס כדעת ר\"ח ז\"ל עכ\"ל.)", + "וכתב אדוני אבי הרא\"ש ז\"ל וכיון דאיכא פלוגתא דרבוותא ראוי להחמיר שלא לכוף בשוטים כדי שלא יהא גט מעושה עכ\"ל. וכל זה הוא הפך דברי הרא\"ש דפ' הבא על יבמתו דמשמע התם להדיא מדבריו דמסקנתו דמשום תשמיש או מזונות לחוד אין כופין בשוטים אלא במונע ממנה כל ענייני אישות. וכמ\"ש בתשו' הנ\"ל שהבאתי בסי' י\"ב וכתב הוא עצמו בתשובה שם שהאריך הרבה בפסקיו והסכמתו שאין כופין אלא בבאה מחמת טענה.", + "ועוד קשה לי על הטור דהא כתב הרא\"ש בפ' הבא על יבמתו וז\"ל ומדפריך עלה שמואל עד שיכפהו להוציא כו' אלמא שסתם יוציא היינו בכפיה. או שמא איכא למימר דהכי פריך שמואל לרב אותה כפיה שאתה אומר שעושין לו כדי שיוציא דהיינו נידוי אותה כפיה עצמה יעשו לו לזון עכ\"ל ומסיק על זה וכיון דפליגי בה רבוותא ראוי להחמיר שלא לכוף בשוטים הרי דמספקא ליה להרא\"ש דאפי' לרב אפשר לומר דאין כופין בשוטים.", + "וראיתי בבית חדש ר\"ס ע\"ז שכתב על מ\"ש הטור במורד מתשמיש כופין שהוא פשוט בדברי הרא\"ש פ' המדיר ולא מצינו בשום מחבר שחולק על זה גם ראיה ברורה מפ' נערה שנתפתתה (כתובות מח.) היא בבגדה כו'. ולכאורה נראה דאשתמיטתיה דברי הרא\"ש בפרק הבא על יבמתו וכל הפוסקים שהבאתי לקמן סי' כ\"ג. ומפרק נערה שנתפתתה אין ראיה דלא אמרינן התם אלא יוציא ולא כופין.", + "ואפשר גם כוונת הב\"ח אינו אלא לומר דיוציא הוא פשוט ולא נחית השתא בזה דכופין בשוטים." + ], + [ + "ונראה דס\"ל להטור כיון דהרא\"ש בסוף פרק המדיר (כתובות פ\"ז סי' יט) כתב בפלוגתא דרב ושמואל באיני זן ואיני מפרנס וז\"ל ובה\"ג פוסקים כוותיה דרב ור' יוחנן וכר' אבהו דאמר בירושלמי (גיטין פי\"ט ה\"ט) עלה דההיא האומר איני זן ואיני מפרנס מפני ריח הפה כופין מפני חיי נפש לא כל שכן וכן מסתבר דאשה בושה לבוא לב\"ד כל פעם ותמות ברעב כו' אלמא דס\"ל להרא\"ש דהלכה כרב ומדהביא ראיה מהירושלמי דאמר מפני ריח הפה כופין מפני חיי נפש לא כל שכן משמע דס\"ל דהיינו כופין בשוטים ממש כמו ריח הפה דכופין בשוטים לכ\"ע. ומ\"ש הרא\"ש בפרק הבא על יבמתו דמשום תשמיש ומזונות לחוד אין כופין היינו דלא תקשי אהני דפ' המדיר (כתובות עה.) דקתני המדיר את אשתו ממזונות או תשמיש לחוד יוציא ולישנא דיוציא אין כופין לר\"ח אבל במורד ממזונות דהיינו שאומר איני זן ואיני מפרנס כופין ממש לרב וא\"כ ה\"ה במורד מתשמיש דהיינו שאומר שאינו רוצה לשמש עמה כופין לרב וכמ\"ש התוס' (ד\"ה והאמר) והרא\"ש בס\"פ אף על פי (סי' לב) גבי הא דאמרינן התם (ס\"ג.) אלא למ\"ד דממלאכה מי משועבד לה והאמר רב האומר איני זן ואיני מפרנס יוציא ויתן כתובה וז\"ל וא\"ת דמשמע דלא פריך אלא למ\"ד ממלאכה אבל למ\"ד מתשמיש ניחא דפשיטא (כלומר והא פשיטא) דכי היכי דאמר רב האומר איני זן ואיני מפרנס יוציא ויתן כתובה ה\"נ מורד מתשמיש וכי מה בצע לה שיוסיפו לה על כתובתה והיא תתעגן כל ימיה. ועוד אמרינן לעיל (מח.) האומר אי אפשי אלא אני בבגדי והיא בבגדה יוציא ויתן כתובה וכל שכן מונע ממנה תשמיש. וי\"ל דהוי מצי למימר ולטעמך כו' עכ\"ל הרי להדיא דמורד מתשמיש הוי כמורד ממזונות וא\"כ כיון דס\"ל להרא\"ש דהלכה כרב במורד ממזונות דכופין בשוטים ה\"ה במורד מתשמיש. וא\"כ צ\"ל דלא דמי להמדיר את אשתו ממזונות או תשמיש לחוד דיוציא ואין כופין בשוטים דמורד גרע ממדיר. תדע דהא במדיר לא אמרינן דיוציא (כתובות ע.) אלא לאחר ב' שבתות או ל' יום ובמורד אם היא רוצה יוציא מיד אלא ודאי מורד גרע טפי. וכ\"כ מהר\"ש אידלש בחידושיו פ' המדיר אמ\"ש התוס' דלר\"ח גרסינן בההיא דרב בהדיא כופין כו' וההיא דהחולץ כו' שמונע ממנה כל עניני אישות כו' וז\"ל גבי הך דחוזרין אצל גדול דכופין הוצרכו לטעמא דכופין טפי מהנהו דהכא וגבי הא דאיני זן כו' לא הוצרכו לתת טעם אמאי כופין. ואפשר לומר דהאומר איני זן כו' הו\"ל כמורד על אשתו משא\"כ כל הני דהמדיר דהכא דלא הוי כמורד וק\"ל עכ\"ל מהרש\"א.", + "וכן י\"ל דס\"ל להטור לדעת התוס' והרא\"ש דס\"ל דמ\"ש התוס' והרא\"ש בפרק הבא על יבמתו דמשום תשמיש המטה או מזונות לחוד אין כופין היינו במדיר אבל במורד אפילו מתשמיש או מזונות לחוד כופין לרב ולשמואל אין כופין במזונות לחוד ולא דמי להך דהחולץ דחוזרים אצל גדול למכפייה דהתם לא שייך למימר עד שכופין אותו להוציא יכפוהו לזון משא\"כ הכא ומ\"ש הרא\"ש אח\"כ או שמא איכא למימר דהכי פריך שמואל לרב אותה כפיה שאתה אומר שעושין דהיינו נידוי כו' לא בא הרא\"ש אלא לומר דאין הכרח שלשון יוציא היינו כפיה בשוטים אבל לקושטא דמילתא ס\"ל להרא\"ש לדינא באיני זן ומפרנס דכופין בשוטים וכדמוכח ממ\"ש סוף פרק המדיר ממה שהביא בשם הירושלמי מפני ריח הפה כופין מפני חיי נפש לא כל שכן וריח הפה היינו פשיטא כפיה בשוטים לכ\"ע. ועוד דאל\"כ היאך יתיישב מה שהביא הרא\"ש לעיל וז\"ל ועוד מדפריך בסוף פ' אף על פי למאן דמפרש מורד על אשתו באומר איני זן ואיני מפרנס יוציא ויתן כתובה כלומר מה תוספת שייך ביה והלא צריך להוציא ואי כפיה היא במילי משכחת בה תוספת כגון שנידוהו ועומד במרדו אבל אי אמרינן כופין בשוטים פריך שפיר עכ\"ל הרי מוכח להדיא דבאומר איני זן ומפרנס כופין בשוטים לרב. אלא ודאי לא בא הרא\"ש אלא לומר דמלישנא דשמואל אין הוכחה שלשון יוציא דנקט רב יהא פירושו כפיה אלא דאנן קי\"ל מסברא דהיינו כפיה ממש מטעם הירושלמי מפני ריח הפה כופין מפני חיי נפש לא כל שכן.", + "כל זה נראה שהוא דעת הטור בדעת הרא\"ש. וא\"כ לא קשיא מה שהקשה מהר\"ל ן' חביב בתשו' אמ\"ש הטור גבי גבורת אנשים כופין בסתם והוצרך לדחוק דר\"ל כופין בדברים וליתא אלא כוונת הטור דכופין ממש דהא ס\"ל להטור גבי איני זן ואיני מפרנס כופין ממש והרי הרא\"ש בתשו' (שהבאתי לעיל סי' י\"ב) מדמי להדיא גבורת אנשים לאומר איני זן ואיני מפרנס." + ], + [ + "אבל באמת כל זה אינו מוכרח. ויותר נראה דלא קשיא להו להתוס' והרא\"ש מכופין דמזונות דהא רב הוא דאמרה ואפשר ס\"ל לרב דה\"ה במדיר ממזונות או מתשמיש לחוד וכן כל הנך יוציא דמתני' דפ' המדיר אפשר ס\"ל לרב דהיינו כפיה וכדעת ר\"י בתוספות לפי האמת. ואה\"נ דשמואל דס\"ל דבמזונות אין כופין ס\"ל דכל יוציא היינו בלא כפיה אלא דקשיא להו לפי' ר\"ח דס\"ל להלכה דכל יוציא היינו בלא כפיה א\"כ קשיא הך דהחולץ דמוכח התם דכל מה שמוטל על האדם לעשות כופין וע\"ז תירצו דהיינו דוקא כשמונע ממנה כל מיני אישות אבל משום תשמיש המטה או מזונות לחוד אין כופין. ולפ\"ז אף במורד ממזונות או במורד מתשמיש לחוד אין כופין לר\"ח. וכ\"כ הר\"ן (הלכה טז) ס\"פ המדיר (לו. ד\"ה אב) והרב המגיד פי\"ב מה' אישות דר\"ח פסק כשמואל דמורד ממזונות אין כופין וא\"כ משמע דהוא הדין מורד מתשמיש.", + "ותדע דאל\"כ למה הוצרכו התוס' והרא\"ש לתרוצי דהך דהחולץ שאני לפי שמונע ממנה כל מיני אישות הא בלאו הכי לק\"מ דהא הך דהחולץ דמי למורד ממזונות כיון שאינו רוצה לכונסה אלא ודאי לענין כפיה אין חילוק בין מדיר למורד ואף על פי שגם בפסקי תוס' פ' המדיר (אות רמד) ופ' הבא על יבמתו (אות קיז) נראה כן מ\"מ לפענ\"ד אין זה מוכרח ויותר נראה כמו שכתבתי. וגם לא מסתבר כלל לחלק לענין כפיה בין מדיר למורד בזה. וכן הוא בתשובת מהר\"מ מרוטנבורק דפוס פראג ס\"ס תתקמ\"ו ובמרדכי ס\"פ הבא על יבמתו דאין לחלק בכך בין מדיר למורד והבאתי דבריהם לקמן." + ], + [ + "אלא נראה דס\"ל להתוס' והרא\"ש דלר\"ח דס\"ל דקי\"ל דיוציא דמתניתין היינו בלא כפיה וא\"כ צריך לחלק דלא דמי להך דהחולץ משום דהתם מונע ממנה כל ענייני אישות אבל משום מזונות או תשמיש לחוד אין כופין א\"כ ה\"ה ע\"כ דלא קי\"ל כרב באומר איני זן ואיני מפרנס. וכ\"כ הר\"ן והרב המגיד שר\"ח פסק כשמואל. והרא\"ש מחדש עוד דאפילו קי\"ל כרב אפשר דגם רב לא אמר יוציא בכפיה ושמואל קאמר ליה דאפילו לא מנדינן ליה. והא דפריך בפ' אף על פי אמ\"ד מורד ממלאכה והאמר רב יוציא ויתן כתובה לא חש הרא\"ש השתא לשנויי דודאי משום האי מלתא לחוד לא הוי אמרינן דרב ס\"ל כופין דהא אפשר למידחי דתנא מסתמא בגברא בר נידוי לא מיירי א\"נ עדיפא מיניה קמשני ולאו לאימלוכי בה קבעי. ועוד נראה דס\"ל להרא\"ש השתא דאע\"ג דס\"ל לרב דאין כופין לגרש מ\"מ פריך שפיר דכיון דרב קאמר יוציא ויתן כתובה א\"כ חייב בכתובה מיד וכמו שכתבתי לקמן סי' ל\"ז בשם מהר\"מ ושאר כל הפוסקים. דאפי' היכא דאין כופין על הגט כופין על הכתובה וא\"כ הוי הכתובה כמו חוב עליו שחייב לשלם מיד והוי כמו פריעת בעל חוב דאמרינן בפרק הכותב (כתובות דף פ\"ו) . פריעת בעל חוב מצוה וכופין ומכין אותו כו'. ואם כן כיון דמוכרח לשלם מיד מה תוספת שייך וזה ברור.", + "ויש לדקדק כן מדברי הרא\"ש דלעיל גופיה שכתב דלשון יוציא משמע כפיה מדפריך עליה שמואל עד שכופין להוציא כו'. ויש להקשות למה ליה להוכחה זו הא איהו גופיה מוכיח אח\"כ דכפיה היינו בשוטים מדפריך בפ' אף על פי והאמר רב יוציא ויתן כתובה כו' א\"כ מהתם גופיה מוכח דלשון יוציא דקאמר רב היינו כפיה דאל\"כ מאי פריך התם אלא ודאי מפ' אף על פי לחודיה לא מצי לאוכוחי די\"ל דמ\"מ פריך שפיר מדחייב כתובה מיד אלא כיון שכבר הוכיח דיוציא דקאמר רב היינו כופין א\"כ מסתמא האי כופין הוי דומיא דיוציא ויתן כתובה דהיינו בשוטים ודו\"ק.", + "ועוד דאפי' ס\"ל לרב כופין מ\"מ נראה דהרא\"ש פסק כשמואל וכמו שכתבתי. ומ\"ש הרא\"ש בפרק המדיר דקי\"ל כרב לא כתב כן אלא להלכה לפי מה שנראה לו עיקר אבל למעשה לא רצה לסמוך אסברתו וחשש לחומרא (לדעת הרי\"ף שהביא ס\"פ המדיר ור\"ח שפסקו כשמואל וכ\"כ הרמב\"ם פי\"ב מה' אישות וכ\"כ הר\"ן והרב המגיד על שמו) דלא ליהוי גט מעושה ובניה ממזרים וסמך עצמו אמ\"ש בפרק הבא על יבמתו דכיון דפליגי בה רבוותא ראוי להחמיר שלא לכוף בשוטים. והכי מוכח נמי ממ\"ש הרא\"ש בפרק אף על פי אהך דפריך התם מורד ממלאכה והאמר רב האומר איני זן ואיני מפרנס יוציא ויתן כתובה כו'. ופלפל הרא\"ש שם דהא לשמואל נמי לא ניחא ע\"ש שפלפל בזה שתי פעמים (והוא מדברי התוס' שם (סג. ד\"ה והאומר) והבאתי דבריו לקמן סי' מ\"ו ומאי נפקא לי' מיניה הא איהו פסק בס\"פ המדיר כרב אלא ודאי משמע דס\"ל להרא\"ש דיש לחוש לחומרא לדברי שמואל כי היכי דלא ליהוי גט מעושה. ותדע דהרי בס\"פ המדיר (סי' כ') כתב נמי הרא\"ש בסתם כדברי הרי\"ף (לו.) דבשהתה עמו עשר שנים כייפינן ליה בשוטים ואפילו אמרה דיירינא בהדיה בסהדי. ובפ' הבא על יבמתו כתב הרא\"ש שראוי להחמיר שלא לכוף בשוטים וכמ\"ש ברמזים שם (בקיצור אות יא) ובטור (סי' קנד) שכן דעת הרא\"ש והוא פשוט יותר מזה שברמזים ס\"פ המדיר (אות כ) כתב בהדיא בסתם שהה עמה י' שנים ולא ילדה כופין אותו בשוטים להוציא אפילו אמרה דיירינא בהדיה בסהדי. אלא ודאי בע\"כ צ\"ל דהרא\"ש והרמזים בפ' המדיר סמכו עצמם בזה אמ\"ש בפ' הבא על יבמתו משום דהתם עיקר פלפולו של הרא\"ש אי כופין בשוטים או לא א\"כ גם לענין איני זן ואיני מפרנס י\"ל כן." + ], + [ + "וכאשר כתבתי בדעת הרא\"ש כן מוכח דעת רבינו ירוחם בדעת הרא\"ש ובדעת עצמו שידוע שהוא תלמיד הרא\"ש ובכל מקום סותם דבריו ע\"פ פסקי הרא\"ש. והנה כתב בספר מישרים נתיב כ\"ג חלק ח' (סי' ע\"ב) וז\"ל האומר איני זן ואיני מפרנס יוציא ויתן כתובה כי הוא נמי מורד וצריך לאמלוכי בה כלומר בידה הדבר תלוי אם היא רוצה יגרשנה מיד ויתן לה כתובה ואם היא אינה רוצה ימתינו שמא יחזור בו ביני וביני מוסיפים על כתובתה וכן הדין למאן דפסק האומר איני זן כו' שכופין אותו לזון מוסיפים נמי על כתובתה (וכל זה הוא מדברי הרא\"ש פ' אף על פי שכן כתב לדברי רב ושמואל וכ\"כ התוספות שם עיין שם) ובכמו כן כל אותן שאמרנו יוציא ויתן כתובה כגון אי אפשי אלא היא בבגדה והוא בבגדו או למורד מתשמיש שאומר אי אפשי בתשמיש דינה כך שהדבר תלוי בה עכ\"ל ואח\"כ כתב ואלו שכופין להוציא מוכה שחין כו' ופי' ר\"ח שאין כופין אלא היכא שמפורש בהדיא שכופין ובכל מקום שאומרים יוציא בסתם אומרים לו כבר חייבוך חכמים אבל לכפותו בשוטים לא כו'. וכתב הרא\"ש ויש מחלוקת במי ששהה עם אשתו י' שנים ולא ילדה אם כופין אותו בשוטים או לא וכיון שנחלקו בו הגדולים ראוי להחמיר שלא לכוף בשוטים דלא ליהוי גט מעושה עכ\"ל. ובחלק ה' (שם נח:) כתב האומר איני זן ואיני מפרנס אין כופין אותו להוציא אלא כופין אותו לזון. האומר אי אפשי אלא אני בבגדי והיא בבגדה יוציא ויתן כתובה עכ\"ל הרי מוכח להדיא דעת רבינו ירוחם כמו שכתבתי. ונראה להדיא מדבריו שגם דעת הרא\"ש כן שהרי כתב בספרו ע\"פ דברי הרא\"ש ואיך יכתוב כאן בסתם דלא כותיה ולא יזכיר דעתו כלל ובפרט שהזכיר דעת הרא\"ש גבי שהתה עשר שנים ולא ילדה שהם דברי הרא\"ש בפרק הבא על יבמתו אשר שם מבוארים דברי הרא\"ש באריכות אלא ודאי כמו שכתבתי." + ], + [ + "וגם בריב\"ש סי' קכ\"ז מוכח להדיא שכן דעת הרא\"ש שפסק שם בטענת גבורת אנשים דאין כופין והביא כמה ראיות וחדא מנייהו וז\"ל וכ\"כ הרא\"ש ז\"ל בשם ר\"ח בפ' הבא על יבמתו דמשום תשמיש לחודיה או משום מזונות לחודייהו אין כופין. והא דאמרינן בפ' החולץ חוזרים אצל גדול למכפייה היינו משום שמונע ממנה כל ענייני אישות וכן הכריע הרא\"ש ז\"ל שבלא ראיה ברורה אין לעשות כפיה שלא יהא גט מעושה עכ\"ל הריב\"ש הרי להדיא כמו שכתבתי." + ], + [ + "וגם מדברי המרדכי נראה להדיא כמו שכתבתי. שכתב בס\"פ הבא על יבמתו וז\"ל אף על גב דמשמע הכא דכופין אותה בבאה מחמת טענה אומר הר\"ם ז\"ל דהני מילי היכא דהוי איהו עקר דאין לו תקנה לעולם אבל המדיר אשתו מתשמיש דרתח עלה וסופו להתפייס בהא לא אשכחן שכופין אלא במילי למקרייא עבריינא כדפי' ר\"י (בשם ר\"ח שחושש לדבריו לחומרא וכמ\"ש לקמן סי' כ\"ד וסי' ל\"ח) ואפי' המורד מתשמיש וממזונות אין כופין אותו להוציא בגט דגבי מורד ממזונות קי\"ל בס\"פ המדיר (כתובות עז.) כשמואל דאמר עד שיכפוהו להוציא כופין אותו לזון ומתשמיש לא כייפינן להוציא אלא מוסיפים על כתובתה כדאמרינן פ' אף על פי (כתובות סג.) ומיהו נמלכים בה אי אמרה לא בעינא לא איהו ולא תוספת דיליה כייפינן ניהליה דליפקה בגט ולא כייפינן בשוטים אלא במילי עיין ר\"פ המדיר ופ' אף על פי עכ\"ל. ובפ' אף על פי (סי' פג) הביא ג\"כ דברי ר\"ח דכל מקום שאמרו יוציא לא כייפינן ליה ע\"ש. ובר\"פ המדיר (סי' קצד) כתב דברי ר\"י וכתב ור\"ח פי' כל יוציא שבתלמוד אין כופין כו' ומ\"ש שם אח\"כ ובההיא דלעיל דקתני יוציא באיני זן ומפרנס גריס ר\"ח כופין אותו ויוציא אבל היכא דאיכא סתמא יוציא לא כייפינן ליה להוציא עיין פ' הבא על יבמתו עכ\"ל. לא בא אלא לומר דלא תיקשי מסתם יוציא דקאמר רב גבי איני זן ואיני מפרנס דמוכח מיניה דפירושו דכופין אבל לדינא ס\"ל כשמואל. והיינו שכתב עיין פ' הבא על יבמתו משום דשם כתב דקי\"ל כשמואל." + ], + [ + "והנה אעתיק לך לשון תשו' מהר\"ם עצמו דפוס פראג ס\"ס תתקמ\"ו ומתוכה יתבררו דברי וז\"ל והמורד על אשתו אם מורד ממזונות לחוד כופין אותו לזון כשמואל ס\"פ המדיר או מוסיפים על כתובתה אם היא רוצה ואם מורד רק מתשמיש המטה אמרינן ליה חכמים חייבוך להוציא ואי לא צריך למקרייך עבריינא אבל לא כפינן בשוטים. וכן פי' ר\"ח מכח ירושלמי. אבל המורד מן הכל כופין אותו להוציא במילי ובשוטים כיון דמונע ממנה כל ענייני אישות וראיה מפ' החולץ (יבמות לט.) מצוה בגדול לייבם כו' עד לא רצו חוזרים אצל גדול למכפייה ואין פנאי להאריך. ושלום מאיר בר ברוך עכ\"ל. הרי להדיא כמו שכתבתי. גם הבעל העיטור בסוף דיני מרד דף ק\"ד ריש ע\"ג כתב דפסקו רבוותא כשמואל והביא דברי הירושלמי ור\"ח דאין כופין אלא היכא דמפרש כופין ע\"ש. וכן הסמ\"ג בסוף עשין מ\"ח כתב דאין לכוף אלא היכא דאיתמר בהדיא וכהירושלמי ור\"ח." + ], + [ + "ואם כן כיון שמבואר להדיא מדברי מהר\"ם והמרדכי ורבינו ירוחם והריב\"ש ושאר פוסקים דבמורד מתשמיש או ממזונות לחוד אין כופין בשוטים. והוכחתי שכן דעת התוספות והרא\"ש גם כן וכן משמע מתשו' הרא\"ש שהבאתי לעיל סי' י\"ב והיינו דמסיים שם ומסתבר שכופין לרב כו' משמע דוקא לרב ס\"ל דכופין והיינו דמסיים נמי אבל משום תשמיש לחודיה לא כייפינן והארכתי הרבה בפסקי והסכמתי שאין כופין אלא בבאה מחמת טענה שמפורש להדיא בגמרא סוף פרק הבא על יבמתו (יבמות סה:) דכופין אבל בשום ענין אחר אפילו במורד מתשמיש או באומר איני זן ואיני מפרנס אין כופין דאל\"כ הוי ליה למימר שאין כופין אלא בבאה מחמת טענה או במורד ממזונות או מתשמיש אלא ודאי משמע דס\"ל להרא\"ש דבכל ענין אין כופין במורד ממזונות או מתשמיש אלא בבאה מחמת טענה. ועוד יש להוכיח כן מדבריו שכתב והארכתי הרבה בפסקי והסכמתי שאין כופין אלא בבאה מחמת טענה כו' והרי בפסקיו (שם סי' יא) שהאריך מזה לא הזכיר שום דבר בבאה מחמת טענה אלא ודאי כיון שכתב בסוף דבריו בפסקיו וכיון דפליגי בה רבוותא ראוי להחמיר שלא לכוף בשוטים כי היכי דלא ליהוי גט מעושה ממילא משמע דאכל הנך שהזכיר לעיל קאי כיון דפליגי בה רבוותא ראוי להחמיר וא\"כ בכולהו אין לכוף. רק לקמן בפסקיו אח\"כ גבי דינא דבאה מחמת טענה כתב סתם הך דאיתא בגמרא בבאה מחמת טענה כופין וע\"פ אותן הדרכים שהזכיר שם מדברי התוספות ע\"ש ודוק כי זה ברור לפענ\"ד.", + "ואם כן הדרא קושיא לדוכתא דהיאך כתב מתחלה בתשובה הנ\"ל ולענין כפיה ודאי הוא כמו שכתבת שכופים אותו להוציא כו'." + ], + [ + "הנה הקדמנו לך תשובת הרא\"ש זו לפי שבישובה יתיישב ג\"כ מה שהקשינו לעיל סי' ט' בתשובת הרא\"ש אחרת. וכן מה שהקשינו לעיל סי' י' תשובות רמב\"ן דסתרי אהדדי וכן מה שהקשינו לעיל סי' י\"א תשו' רשב\"א דסתרי אהדדי.", + "ונראה לפע\"ד דכך הוא הצעת דברי הרא\"ש בתשובה זו שהבאתי לעיל סי' י\"ב. והוא שנראה לעין בתחלת דבריו שכתב הרא\"ש היינו אם הדין כך שכופין אותו להוציא כו' אלמא שאין הדין ברור שכופין אותו להוציא הרי שפתח דבריו הוא שאין הדין ברור ומ\"ש אח\"כ ולענין כפיה ודאי הוא כמו שכתבת כו' ר\"ל ודאי ע\"פ שורת הדין כך הוא כמו שכתבת דלא דמי להיא אמרה מיניה כו' אלא לאיני זן ומפרנס כיון דמונע ממנה מצות עונה ואינו משמש עמה כלל אך לענין כפיה דאיני זן ומפרנס וכן דאיני משמש גופיה ידעת מה שכתב ר\"י כו' ומה שפי' ר\"ח עליו דאין כופין אלא היכא שמפרש כופין וא\"כ לדידיה דוקא במונע ממנה כל עניני אישות אבל משום מזונות או תשמיש לחוד לא כייפינן לר\"ח. והארכתי הרבה בפסקי והסכמתי שאע\"פ שנראה עיקר ע\"פ שורת הדין כר\"י מ\"מ כי היכי דלא ליהוי גט מעושה חיישינן לחומרא והסכמתי שאין כופין אלא בבאה מחמת טענה כו' וא\"כ גם כאן בטענת גבורת אנשים יש לחוש לחומרא לפי' ר\"ח דאין כופין בשוטים אלא בבאה מחמת טענה כך נ\"ל המשך דברי הרא\"ש בתשובה זו. והוא ממש כמו שכתבתי לעיל לדעתו בפסקיו דאע\"ג דלדינא ס\"ל עיקר כרב וכר\"י מ\"מ למעשה חשש לחומרא לדברי ר\"ח. וכן מדוקדק עוד מלשונו בתשובה הנ\"ל שכתב מה שכתב ר\"י ז\"ל שרצה לומר כו' משמע דגם ר\"י גופיה לא עבד עובדא הלכה למעשה כסברתו רק שרצה לומר כן וכמו שכתבתי לעיל סי' כ\"א ולקמן סי' ל\"ח דר\"י גופיה חש להחמיר כפי' ר\"ח. ואף על פי שהרא\"ש בפ' הבא על יבמתו (סי' טו) לא כתב דכופין בבאה מחמת טענה אלא כששהתה עמו י' שנים משמע ליה כאן בתשובה דפשוט דחד טעמא הוא דהא טעמא דשהתה עמו י' שנים הוא משום דידוע שהוא עקר א\"כ כל שכן בטענת גבורת אנשים. ובאמת פשוט הוא מסברא דדין אחד להם בזה. וכן משמע מלשון המרדכי סוף פרק הבא על יבמתו שהבאתי לעיל סי' כ\"א שכתב אף על גב דמשמע הכא דכופין אותו בבאה מחמת טענה אומר הר\"ם ז\"ל הני מילי דהוי איהו עקר דאין לו תקנה לעולם כו'. וכן הוא בתשו' רמב\"ן סי' קל\"ט ובתשו' רשב\"א סי' תרכ\"ח דגם בטענת אינו יכול אין כופין אלא בבאה מחמת טענה והבאתי דבריהם לעיל סי' י' וי\"א." + ], + [ + "והשתא נמי ניחא מה שהקשינו לעיל דבתשו' הרא\"ש כלל מ\"ג דין ב' כתב בטענת גבורת אנשים דבעינן באה מחמת טענה והוא נגד התוספות וכל הפוסקים ונגד תשובת ריצב\"א עצמה שהביא הרא\"ש בקצרה. ועוד הקשינו תשובת רמב\"ן סי' קמ\"א אתשובת רמב\"ן סי' קל\"ט דסתרי אהדדי. ובמה שכתבנו יתיישב הכל על נכון דודאי לענין היכא שהוא מודה או לענין נאמנות אפילו אינה באה מחמת טענה נאמנת וכדאיתא בתוס' וכל הפוסקים והיינו לענין דאמרינן ליה להוציא וליתן כתובה דאי הוי מודה היה צריך להוציא וליתן כתובה דלא דמי לאינו יורה כחץ דאע\"ג שהוא מודה א\"צ להוציא כיון שאינה באה מחמת טענה דהכא אינו מקיים מצות עונה כלל.", + "ומ\"ש בתשובת הרא\"ש כלל מ\"ג דין ב' ובתשובת הרמב\"ן סי' קל\"ט דבעינן באה מחמת טענה היינו לענין מה שכתבו שם כופין אותו דלענין כפיה אין כופין אלא בבאה מחמת טענה וכמו שכתבתי לעיל בשם התוס' והרא\"ש בפסקיו ובתשו' כלל מ\"ג דין י\"ב. ויש לדקדק כן מלשון תשובת רמב\"ן גופיה סי' קמ\"א שכתב וז\"ל בטוענת אינו יכול נאמנת דאינה מעיזה בפניו וכופין אותו לגרש וכ\"כ ריב\"א והביא ראיה מההיא דאמר שמואל האומר אי אפשי אלא הוא בבגדו והיא בבגדה יוציא ויתן כתובה.", + "ועוד נראה דהכל יודעים כלה למה נכנסה לחופה ועל דעת כן נשאת לו הלכך אפילו טוענת סתם שאינו יכול יוציאנה בגט וכל שכן בבאה מחמת טענה דאמרה בעינא חוטרא לידא ומרא לקבורה עכ\"ל. דיש לדקדק דמתחלה כתב וכופין אותו לגרש ואח\"כ כתב יוציאנה בגט ולא כתב לשון כופין ועוד שכתב והביא ראיה מהיא בבגדה כו' והתם ודאי אין כופין דהא לא קתני אלא יוציא וכל היכא דקתני יוציא אין כופין וכמ\"ש כל הפוסקים והרמב\"ן גופיה בכמה דוכתי וכ\"כ הרב המגיד פי\"ד מה' אישות דין ח' בשם הרמב\"ן והרשב\"א דכל היכא דתני יוציא אין כופין אלא ודאי ה\"ק נאמנת וכופין אותו לגרש במקום שהדין נותן שכופין וכמ\"ש מקודם בסמוך בסימן קל\"ט דהיינו בבאה מחמת טענה ואח\"כ כתב הלכך אפילו טוענת סתם שאינו יכול יוציאנה בגט ולא כתב כופין כיון שאינה באה מחמת טענה." + ], + [ + "אך דברי תשובת רשב\"א סי' תרכ\"ח שהבאתי לעיל סי' י\"א עדיין צריכים לי עיון דמשמע מדבריו דאף בבאה מחמת טענה לא כייפינן להוציא בטענת אינו יכול כשיתן כתובה. וזה הפך דברי תשו' רשב\"א סי' אלף רנ\"ה ותשו' רשב\"א שהביא ב\"י ותשו' רמב\"ן סימן קל\"ט וכל הפוסקים הנ\"ל. וגם קשה דהא אמרינן בהדיא בגמרא ס\"פ הבא על יבמתו דבבאה מחמת טענה כופין להוציא ויתן כתובה והוא פשוט ומוסכם מכל הפוסקים וא\"כ כל שכן הכא דאע\"ג דהתם היינו בשהתה י' שנים מ\"מ הכא פשיטא דלא צריך י' שנים אלא משום דאז ידוע שאינם יולדים כל שכן הכא שידוע מיד שהוא עקר וכמ\"ש לעיל וצ\"ע.", + "וגם קשה דבתשו' רשב\"א סי' אלף רל\"ו גבי קדושין שלא נמסרו לביאה כתב דכופין אותו להוציא דכיון שהן אסורות מלינשא לעולם מחמתן בין להם בין לאחרים כופין אותו ליתן גט תדע שכן הוא שהרי מי שאינו יכול כופין אותו ליתן גט כל שכן באה מחמת טענה כחוטרא לידא ומרא לקבורה עכ\"ל הרי להדיא דאף באינה באה מחמת טענה כופין להוציא בטענת אינו יכול וצ\"ע." + ], + [ + "וגם קשה לעיל תשובת רשב\"א זו דסימן אלף רל\"ו מתשובת רשב\"א דסימן תרכ\"ח דכתב שם דאין כופין להוציא אפילו בבאה מחמת טענה.", + "ונראה דט\"ס הוא בתשובת רשב\"א סי' אלף רל\"ו שהיה כתוב שהרי מי שאינו יכול כופין אותו ליתן גט כל שהיא באה מחמת טענה וכתב הסופר הראשון ראשי תיבות כל שהיא: - כ\"ש ואח\"כ כתב הסופר השני כל שכן במקום כ\"ש. וראיה ברורה לזה ממ\"ש מהר\"י קולון סוף שורש קל\"ה וז\"ל ואם האשה רוצה שישאנה כיון שאינו יכול לכונסה נלע\"ד שיכולים לכופו אם היא באה מחמת טענת דחוטרא לידא ומרא לקבורה וכן כתב רבינו שלמה בן אדרת על המקדש קדושין שלא נמסרו לביאה עכ\"ל משמע מדבריו להדיא דס\"ל להרשב\"א דדוקא בבאה מחמת טענה כופין להוציא בקדושין שלא נמסרו לביאה (וכ\"כ ב\"י סי' קנ\"ד בשם מהרי\"ק בשם הרשב\"א וז\"ל כתב מהרי\"ק בשורש קל\"ה בשם הרשב\"א על המקדש קדושין שלא נמסרו לביאה והיא באה מחמת טענה כופין אותו להוציא כו') והרי הרשב\"א כתב כל שכן באה מחמת טענה משמע ה\"ה לא באה מחמת טענה אלא ודאי ט\"ס הוא וצ\"ל כמו שכתבתי. ואף על גב דבב\"י סי' קנ\"ד כתב דמשמע מדברי הרשב\"א סי' אלף רל\"ו אפילו לא באה מחמת טענה היינו לפי שהיה לפניו נוסח זו שלפנינו בדפוס אבל נראה דט\"ס הוא וכמו שכתבתי. וא\"כ נתיישב תשובת רשב\"א דסי' אלף רל\"ו שהוא כדברי שאר תשובות רשב\"א דלעיל וכדעת שאר הפוסקים. אך תשובת רשב\"א דסימן תרכ\"ח נשארה בקושיא." + ], + [ + "ואין להקשות א\"כ מנ\"ל להרשב\"א דבעינן באה מחמת טענה גבי כשאינו רוצה לכנסה הא לא נזכר כן בשום מקום וגם הוא נגד הפוסקים שהבאתי לעיל סי' כ\"ג דבמונע ממנה כל עניני אישות כופין אפילו אינה באה מחמת טענה. נראה דס\"ל להרשב\"א כמ\"ש בהגהת אשרי ס\"פ אף על פי גבי לא רצה לחלוץ ולייבם דכופין אותו וז\"ל היינו דוקא בבאה מחמת טענה אבל אי לא באה מחמת טענה לא פר\"י עכ\"ל.", + "ומ\"מ לענין דינא אין זה נ\"ל עיקר שהרי אמרינן בגמרא פ' החולץ סתם דכייפינן ליה ולא הוזכר באה מחמת טענה וכן משמע מדברי כל הפוסקים והטור וש\"ע סי' קס\"א ס\"ד שכתבו סתם כופין אותו ולא הוזכר בדבריהם באה מחמת טענה ולא אשתמיט חד מהפוסקים דלפלוג בהכי. וגם מה שיצא לו להגהת אשר\"י כן נ\"ל שאינו מוכרח דנראה שהוציא כן מדברי התוס' פ' אף על פי (כתובות דף ס\"ד.) סוף ד\"ה תבע כו' וז\"ל תיקשי ליה מדתנן בהחולץ חוזרים אצל גדול למכפייה כו'. אי נמי משום דהיא גופה איכא לפרושי בבאה מחמת טענה כו'. ולפענ\"ד נראה דאין כוונת התוס' לומר אלא דלהכי לא פריך מהתם משום דאיכא לפרושי בבאה מחמת טענה אבל ודאי לקושטא דמילתא אפי' אינה באה מחמת טענה דינא הכי. וכן מוכח בתוס' ר\"פ המדיר ופ' הבא על יבמתו דף ס\"ג והרא\"ש שם ושאר פוסקים שהקשו מהך דהחולץ דאמרינן למכפייה אהך דהמדיר והוצרכו לתרץ משום דשאני התם שמונע ממנה כל עניני אישות אבל משום תשמיש או מזונות לחוד לא כייפינן ליה אלמא דבמונע ממנה כל עניני אישות אפי' אינה באה מחמת טענה כייפינן ליה דהא בהמדיר ודאי לא מיירי בבאה מחמת טענה. ועוד דבבאה מחמת טענה אפילו נותן לה מזונות כייפינן ליה להוציא כדמוכח להדיא בגמרא ס\"פ הבא על יבמתו וכל הפוסקים ע\"ש. וא\"כ לענין דינא עיקר כתשובת רשב\"א של דפוס לפנינו דאפילו אינה באה מחמת טענה כייפינן ליה בקדושין שלא נמסרו לביאה כיון שמונע ממנה כל עניני אישות. ודלא כנראה מדברי מהרי\"ק שורש קל\"ה דבכה\"ג בעינן דוקא באה מחמת טענה וכ\"כ ב\"י סי' קנ\"ד דבכה\"ג לא בעינן באה מחמת טענה.", + "מיהו מ\"ש הב\"י שם וכן דעת הר\"ן והתוס' בסוף נדרים גבי השמים ביני לבינו דאפילו לא אתיא מחמת טענת חוטרא לידא ומרא לקבורה יוציא ויתן כתובה והביאו ראיה לדבר אף על פי שאין נראה כן מדברי הרא\"ש שם עכ\"ל. אין דבריו נכונים בזה בתרתי חדא דלא נראה שם מתוס' והר\"ן כלום דלא מיירי התם מדין זה אלא מטענת אינו יכול וע\"כ אין כוונתם שם דכופין להוציא שהרי לא כתבו רק לשון יוציא וכבר מבואר בדברי התוס' ר\"פ המדיר ופ' הבא על יבמתו והרא\"ש שם ושאר הרבה פוסקים דקי\"ל דכל היכא דאמרינן יוציא אין כופין וכן מוכח ממה שהביאו התוס' והר\"ן שם ראיה מהוא בבגדו כו' והתם פשיטא דקי\"ל אין כופין אף על גב דקתני יוציא וכמו שנתבאר לעיל סי' ט\"ו וכ\"ג ויתבאר עוד לקמן סי' ל\"ח. וגם מ\"ש הב\"י אף על פי שלא נראה כן מדברי הרא\"ש שם אינו נכון דלא נזכר שם בהרא\"ש כלום דבר שכנגד זה דלא כתב שם רק כשתובעת כתובתה אינה נאמנת ואין ענין זה לכאן ואדרבה בהרא\"ש פ' הבא על יבמתו מוכח להדיא דכופין אפילו אינה באה מחמת טענה כל שמונע ממנה כל ענייני אישות וכמ\"ש.", + "וראיתי בדרכי משה סי' קנ\"ד (אות ז) השיג ג\"כ על מ\"ש הב\"י אף על פי שאין נראה כן מדברי הרא\"ש מטעם אחר שאין ממנו השגה ולא הרגיש במה שכתבתי. וז\"ל דרכי משה ולא ידעתי למה כתב שאין נ\"ל כן מדברי הרא\"ש דבכה\"ג דלא יוכל לכנסה צריך לגרשה אפי' בלא טענה דהא לא עדיף מאמרה שאין לו גבורת אנשים או שאינו שוכב עמה דכופין אותו לגרשה אף על גב דלא באה מחמת טענה כמו שמבואר בתשובת הרא\"ש כלל מ\"ג סי' י\"ב וכל שכן בכה\"ג עכ\"ל דרכי משה.", + "ואין מזה השגה דכבר כתבתי לעיל סי' כ\"ד דדעת הרא\"ש דבגבורת אנשים אין כופין. ואם כן היה נראה לדינא עיקר דהיכא דמונע ממנה כל עניני אישות כופין בשוטים אפילו אינה באה מחמת טענה. אך למעשה צריך עיון כיון דבהגהת אשר\"י כתב דאין כופין אלא בבאה מחמת טענה וכן פסק מהרי\"ק שורש קל\"ה וגם בתרומת הדשן סי' ר\"כ הביא דברי הגהת אשר\"י בסתם משמע דס\"ל הכי לדינא ואם כן יש להחמיר באיסורא דאורייתא דלא ליהוי גט מעושה ובניה ממזרים דהא חזינן דהתוס' והרא\"ש אף על גב דס\"ל עיקר לדינא דכל היכא דקתני יוציא כופין אפ\"ה חששו לחומרא לפי' ר\"ח דאין כופין כיון שלא נמצא ראיה ברורה כי היכי דלא להוי גט מעושה וכמ\"ש לעיל א\"כ כל שכן הכא. וא\"כ בהך דהחולץ ודאי כייפינן ליה לחלוץ אפי' אינה באה מחמת טענה כי כן דעת רוב הפוסקים וכן נראה עיקר וכמ\"ש למעלה והכא לא שייך גט מעושה אבל בקדושין שלא נמסרו לביאה וכן המקדש בענין שצריך להוציא צ\"ע למעשה אם לכופו בשוטים.", + "ועוד די\"ל דאפילו למ\"ד בטענת אינו יכול כופין מ\"מ במורד אין כופין וטעם הדבר משום דבמורד יש תקנה אולי יתחרט אח\"כ. וכן מוכרח לומר לפי מה שמוכרח לעיל מכמה תשובות רשב\"א דבטענת אינו יכול בבאה מחמת טענה כופין ובסי' אלף קצ\"ב כתב הרשב\"א בתשו' וז\"ל ומיהא נמי משמע דאפי' באה מחמת טענה אין כופין אותו בשוטים לגרש אלא שכותבים עליו אגרת מרד ומוסיף לה על כתובתה וכמו ששנינו וכן המורד על אשתו מוסיפים לה על כתובתה ג' דינרין כו'. ומיהו יוציא ויתן כתובה דקאמרינן בכל דוכתא אומרים לו להוציא ואם רצה להוציא יוציא ויתן כתובה ואם לא רצה להוציא אין כופין אותו להוציא שאין כופין אלא לאותן ששנינו במשנה המדיר מוכה שחין וחביריו וכן מי שנשא את הפסולות לו וכמ\"ש אין מעשים אלא לפסולות וכן מי ששהה עם אשתו י' שנים ולא ילדה ואין לו בנים מאשה אחרת ומשום פריה ורביה אבל כאן אין כופין להוציא בשוטים אלא שכופין ליתן לה כתובתה כו' עכ\"ל. וצריך להתיישב בדבר. מיהו בבאה מחמת טענה כופין בשוטים להוציא היכא דמונע ממנה כל ענייני אישות. אף שבתשו' רשב\"א זו דסי' אלף קצ\"ב לא נראה כן יחיד הוא נגד כל הפוסקים שהבאתי לעיל ובטל ברובא דרובא ובפרט שדבריהם עיקר אפילו אינה באה מחמת טענה וכמ\"ש לעיל וגם בתשו' אחרות שהבאתי לעיל פסק הוא עצמו כן וכן עיקר.", + "ומ\"מ לענין טענת גבורת אנשים יהיה איך שיהיה כיון שתשו' רשב\"א סותרות זו את זו ודאי דלא סמכינן אתשו' רשב\"א לקולא אלא לחומרא ובפרט שדעת רוב וכמעט כל הפוסקים כן לחומרא. ועוד די\"ל דהרשב\"א לא דקדק בדבר וכתב כופין וכוונתו כופין במילי וכמו שפירש מהר\"ל ן' חביב דברי הרא\"ש וטור כן ואף על פי שכתבתי לעיל סי' י\"ג שאין דברי מהר\"ל ן' חביב נכונים בזה היינו מכח כל הקושיות שהקשיתי לעיל שאי אפשר לפרש דברי הרא\"ש וטור כן. וגם משום שאפשר ליישב דברי הרא\"ש וטור בענין אחר וכמו שכתבתי לעיל. אבל מ\"מ דברי הרשב\"א אפשר לפרש כן. ותדע שהרי הב\"י סי' קנ\"ד הביא תשו' רשב\"א אחת וז\"ל אבל באינו יכול כופין אותו להוציא ואפילו בלא טענה כו' ואפילו באומר הוא בבגדו והיא בבגדה כופין אותו להוציא כל שכן מי שאינו נזקק לה כלל עכ\"ל. הרי דבהוא בבגדו כו' נמי כתב כופין והתם ודאי ליכא למ\"ד דכופין בשוטים וכמ\"ש כל הפוסקים וכל האחרונים בכמה דוכתי וכן הרשב\"א גופיה בתשו' סי' אלף קצ\"ב ובכמה דוכתי דהיכא דקתני יוציא אין כופין בשוטים וכ\"כ הרב המגיד פי\"ד מהלכות אישות דין ח' בשם הרמב\"ן והרשב\"א דבכל מקום שאמרו יוציא אין כופין. אלא ודאי לא נחית הרשב\"א השתא להכי ולשון כופין דנקט היינו במילי.", + "ומדברי הרב בדרכי משה שהבאתי לעיל נראה דיש להורות למעשה בקדושין שלא נמסרו לביאה וכה\"ג דיש לכופו להוציא אפילו לא באה מחמת טענה וגם בהג\"ה סי' קנ\"ד כתב סתם אם קידש אשה ואסורה להנשא לו ולאחרים כופין אותו להוציא עכ\"ל ולא הזכיר באה מחמת טענה. ולפע\"ד נראה למעשה כמו שכתבתי. גם הרב גופיה כתב בסי' קס\"ה ס\"א אם אומר שאינו רוצה להתייבם ולא לחלוץ כופין אותו ודוקא בבאה מחמת טענה עכ\"ל הרי דאפילו גבי חליצה צריכה לבוא מחמת טענה וכל שכן גבי גט כדאיתא בכל הפוסקים וא\"כ דברי הרב סותרים זה את זה וצ\"ע." + ], + [ + "העולה מכל זה שכתבתי דאפילו במונע ממנה כל ענייני אישות אין לכוף בשוטים אלא בבאה מחמת טענה מיהו בבאה מחמת טענה יש לכוף אפילו בתשמיש לחוד וכמוכח בגמ' ס\"פ הבא על יבמתו וכמו שכתבתי כל הפוסקים וכמ\"ש למעלה. וא\"כ גם בטענת גבורת אנשים בבאה מחמת טענה כופין אותו בשוטים להוציא אבל באינה באה מחמת טענה אין כופין. וכן פסק להדיא בתשובת ריב\"ש דאין כופין בטענת גבורת אנשים והביא שם כמה ראיות ע\"ש.", + "וכן מוכח בתשו' בנימין זאב סי' קכ\"ו דבריש התשובה הביא בסתם דברי התוס' והר\"ן שלהי נדרים דבטענת אינו יכול מהימנא ויוציא ויתן כתובה אפי' לא אתיא מחמת טענה כו' ואח\"כ כתב וה\"נ בנדון זה דבאה מחמת טענה נאמנת אלא ודאי לא כתב אח\"כ מחמת טענה אלא משום דבעי למימר אח\"כ דכופין בשוטים כתב מתחלה דבאה מחמת טענה אבל בלא כפיה בשוטים פשיטא דס\"ל להבנימין זאב לדינא דאינה צריכה לבוא מחמת טענה. והא ראיה שגם אח\"כ קרוב לסוף התשובה הביא דברי התוספות דשילהי נדרים בשם ריצב\"א דאפילו בלא טענה יוציא ויתן כתובה בטענת אינו יכול ולא כתב שם לא לפני זה ולא אח\"כ שום דבר נגד זה.", + "ואף על גב דידוע דאין לסמוך על תשובת בנימין זאב אלא בדבר שברור שדבריו נכונים שרוב דבריו מעורבבים ומבלבל דבריו שלא במשפט ברוב המקומות וגם בתשובה זו בלבל דבריו בכמה עניינים שכתב שם ריש דף כ\"ו גבי טענת אינו יכול וז\"ל ואף על גב דאינה מצווה על פריה ורביה כדאיתא בשילהי הבא על יבמתו מ\"מ כיון שבאה מחמת טענת חוטרא לידא ומרא לקבורה טענתה טענה מעלייתא היא וה\"נ בנדון זה דבאה מחמת טענה דהיא והוא ידעי בה חזקה דרב המנונא ונאמנת עכ\"ל. ודברים אלו אינם נכונים דפשיטא דלענין נאמנות אפי' אינה באה מחמת טענה נאמנת בטענת אינו יכול. והא דאמרינן בשילהי הבא על יבמתו זיל לא מיפקדת היינו משום דהתם מיירי שטוענת שאינו יורה כחץ אם כן הוא מקיים מצות עונה מה שאין כן בטוענת אין לו גבורת אנשים.", + "גם מה שכתב הבנימין זאב שם וז\"ל נראה לענ\"ד דכופין אותו להוציא דלא גרע ממי שאמר איני זן ואיני מפרנס כו' וכופין אותו בשוטים כיון שעושה עמה שלא כדין כדאמרינן ביבמות פרק החולץ דהיכא דאינו רוצה לייבם דחוזרין אצל גדול למכפייה וע\"כ דבשוטים כייפינן ליה דבדברים לא יוסר עבד והיינו טעמא דכופין בשביל שמונע ממנה תשמיש ומזונות והיינו דמונע ממנה כל ענייני אישות משמע מהכא דכל מה שמוטל על האדם לעשותו מן הדין ואינו רוצה כופין אותו לעשותו עכ\"ל. ודברים אלו מעורבבים דאדרבה אם נאמר דבטענת אינו יכול כופין א\"צ לטעמא דמונע ממנה כל ענייני אישות והתוס' והפוסקים שכתבו הך טעמא לא כתבוהו אלא לפי' ר\"ח דבמזונות לחוד (לא כייפינן). גם שאר דבריו מבולבלים ומקולקלים ונלאיתי להעתיקם ולהשיג עליהם אך המעיין שם יראה שכדברי כן הוא. מ\"מ בענין זה שנראה מדבריו שאין כופין בטענת גבורת אנשים אלא בבאה מחמת טענה וכ\"כ עוד שם בדף ר\"ח ע\"ב וז\"ל ה\"נ י\"ל כיון דאין לו גבורת אנשים והיא באה מחמת טענה בעינא חוטרא כייפינן ליה להוציא כו' עכ\"ל בזה נראה כדבריו וכמו שהוכחתי למעלה מדעת הפוסקים ומן הסברא." + ], + [ + "וכיון שנתבאר לענין הדין שאין כופין בשוטים בטענת גבורת אנשים אלא בבאה מחמת טענה א\"כ לא צדקו דברי מהר\"ר יוסף מורו של ר\"ש כהן שהבאתי לעיל סי' י\"ד מצד הדין. ואבוא להשיג על דבריו על ראשון ראשון ועל אחרון אחרון ואף על פי שמהר\"ר שלמה כהן בתשובת ספרו השלישי סי' מ\"ד קלסיה לרביה וכתב וז\"ל והנה ראיתי לרב הגדול מורי ורבי זלה\"ה שכתב ופסק בפשיטות ותפס במושלם שכופין בשוטים להוציא כמו שיוכל המעיין לראות ומי שיעיין בדברי חכמתו יראה שבאו מצודקים במאזני השכל עם כל צדדי האמת והצדק מ\"מ אפילו לגברא דכותיה לא חניפית.", + "מה שרוצה להוכיח מתחלה דהטור ס\"ל דבגבורת אנשים כופין בשוטים צדקו דבריו בצד זולת צד. שודאי כדבריו כן הוא בזה דכוונת הטור הוא כן ודלא כמהר\"ל ן' חביב בכוונת דברי הטור וכמו שכתבתי לעיל סי' י\"ג אבל מ\"מ אין מדברי הטור ראיה דאיהו אזיל לטעמיה דכתב דאיני זן ומפרנס נמי כופין בשוטים וכמש\"ל סי' ט\"ו וגבורת אנשים דמי לאיני זן ומפרנס וכדאיתא להדיא בתשובת הרא\"ש כלל מ\"ג דין י\"ב שהבאתי לעיל סי' י\"ב. אבל לפי מה שכתבתי למעלה סי' י\"ח וסי' כ\"ג דדעת התוס' והרא\"ש והרי\"ף ור\"ח ובעל העטור ומהר\"מ והמרדכי ורבינו ירוחם ושאר הרבה פוסקים דגם באיני זן ואיני מפרנס אין כופין בשוטים הוא הדין בגבורת אנשים. וכן הוכחתי לעיל סי' כ\"ה מתשובות הרמב\"ן ורשב\"א. ועל כן נראה עיקר לדינא בזה כמהר\"ל ן' חביב (וכ\"כ בתשו' מהר\"ר אליהו ן' חיים סימן ס\"ג ע\"ש)." + ], + [ + "עוד כתב מהר\"ר יוסף וז\"ל ומה שכתב מהר\"ל ן' חביב וז\"ל עוד סברא שלישית כפי הנראה היא סברת הר\"ן ז\"ל שכתבתי למעלה יוציא ויתן כתובה ופירושו בהכרח מבקשים על הגט וכופין על הכתובה דומיא דההיא אני בבגדי והיא בבגדה יוציא ויתן כתובה שהביא הרב ז\"ל שהדין שיתן כתובה על כרחו והדין שיתן גט אם ירצה כמו שאמר הרב ז\"ל בכתובות פ' המדיר עכ\"ל. ואני עיינתי בפי' הר\"ן להלכות פ' המדיר (לו.) ולא מצאתי ושמא בחדושיו דכתובות כתב כן. אבל אין משם כ\"כ ראיה דדוקא בההיא דהוא בבגדו והיא בבגדה יוציא ויתן כתובה דוקא פירש הר\"ן דמבקשין על הגט ולא כופין דהא מקיים מצות עונה אף על פי שהוא בבגדו כו' אבל באומרת שאין לו גבורת אנשים דמהימנא מדרב המנונא דין הוא לכופו להוציא וליתן כתובה משום דלא מקיים מצות עונה כלל ולמה נכנסה לחופה עכ\"ל מהר\"ר יוסף.", + "ואני עיינתי בפי' הר\"ן להלכות בס\"פ המדיר (שם) ומצאתי שכתב להדיא דהיכא דלא קתני בהדיא כופין אין כופין בשוטים ודכל הנהו דהמדיר וכל מקום שאמרו יוציא ויתן כתובה לא משמע כפיה על הגט אלא במקום דאתמר בהדיא כופין ומשמע התם טעמיה דלא ליהוי גט מעושה שפסול מן התורה וכדאיתא בתוס' ר\"פ המדיר ושאר פוסקים שהבאתי לעיל וא\"כ פשיטא דהוא הדין דהוא בבגדו כו' אף על גב דקתני יוציא אין כופין וא\"כ פשיטא דגם מ\"ש הר\"ן סוף נדרים גבי טענת אינו יכול יוציא אין כופין שהרי לא כתב שם הר\"ן רק יוציא ויתן כתובה. גם מה שהביא שם הר\"ן בסוף נדרים ראיה מהוא בבגדו כו' מוכח דבטענת אינו יכול אין כופין דהא פשיטא דבהוא בבגדו כו' אין כופין כיון דלא קתני אלא יוציא וכדמוכח בכל הפוסקים. וזהו ברור דעת מהר\"ל ן' חביב ומהר\"ר יוסף לא ירד לסוף דעתו בזה.", + "ומ\"ש מהר\"ר יוסף דדוקא בההוא דהוא בבגדו כו' אבל בשאומרת שאין לו גבורת אנשים דין הוא לכופו כיון דלא מקיים מצות עונה כו' לא נהירא דא\"כ תיקשי ליה המדיר את אשתו מתשמיש המטה דקי\"ל נמי דאין כופין וכמ\"ש הרא\"ש והטור גופיה בסי' ע\"ב וכן במורד מתשמיש שהוכחתי לעיל סי' כ\"ג מדעת רוב הפוסקים דאין כופין הא לא מקיים מצות עונה. אלא ודאי כמו שכתבתי לעיל דמשום תשמיש או מזונות לחוד אין כופין כיון דלא אתמר בהדיא בהו כופין ואדרבה כל היכא דליכא ראיה ברורה אמרינן דאין כופין." + ], + [ + "עוד כתב מהר\"ר יוסף שם וז\"ל ומ\"ש עוד מהר\"ל ן' חביב וז\"ל ראיה לזה כי הדין בנדון שלפנינו הוא כדין הג' נשים לפי משנה ראשונה (נדרים צ:) כיון שהוא נלמד מדיוק אותה משנה וכבר פסקו רוב הפוסקים כו' בכל מקום שהוזכר יוציא ויתן כתובה אין כופין על הגט זולתי במקומות כו' א\"כ בנדון שלפנינו אין כופין עכ\"ל. והא נמי ליתא במחילה מכ\"ת דמידי איריא הא כדאיתא והא כדאיתא דאע\"ג דבדין ג' נשים לפי משנה ראשונה אמרינן יוציא ויתן כתובה דהכי תנן בראשונה ג' נשים יוצאות ונוטלות כו' דנאמנות הן למשנה ראשונה אמרינן יוציא ויתן כתובה אף על גב דחזרו לומר אינה נאמנת דוקא ביורה כחץ כדפרישית אבל בטוענת אין לו גבורת אנשים לעולם נאמנת היא מי אמר לו דהא דנאמנת היינו דיבקשו על הגט ולא שיכופו על הגט נימא דלמשנה ראשונה הא דנאמנת בטענת אינו יורה כחץ היינו לבקש על הגט אבל בטענת אין לו גבורת אנשים דמהימנא היינו דמהימנא וכופין אותו דהאי כדיניה והאי כדיניה דודאי כיון שאין לו גבורת אנשים מבטלה ממצות עונה לגמרי וא\"כ דין הוא לכופו בגט. ועוד דאפילו אם תמצא לומר דדין זה דטוענת דאין לו גבורת אנשים הוא נלמד מדיוק אותה משנה דג' נשים יוצאות וכו' מי אמר לו דדין ג' נשים דתנן יוצאות היינו מבקשים להוציא נימא דיוצאות ונוטלות כתובה דתנן היינו דכופין אותו על הגט דהא טמאה אני לך בכהן מיתוקמא שאשתו נאנסה ואונס בכהן אסור ואומרת לו שטמאה היא לו ולכן כופין אותו לגרש. וכן נראה ממ\"ש הר\"ן ז\"ל בפירוש ההיא מתני' דנדרים (ד\"ה נטולה) וז\"ל ומש\"ה כופין אותו להוציא וליתן כתובה עכ\"ל משמע בהדיא דיוצאת ונוטלת היינו כופין אותו להוציא. וכן נראה מלשון רש\"י ז\"ל שכתב וז\"ל יוצאת בעל כרחו של בעל עכ\"ל והיינו כדפרישית. וכן נראה מדברי הרמב\"ם ז\"ל בפי' המשנה וז\"ל ולולא שאנו חוששים שמא עיניה נתנה באחר היינו מגרשים אותה ממנו והיינו מחייבים אותו כתובה כו' ואין כופין על הגירושין בשום פנים עכ\"ל. ולשון היינו מגרשים דקאמר היינו מגרשים אותו בע\"כ. וכן מדקאמר למשנה אחרונה ואין כופין על הגירושין משמע דלמשנה ראשונה כופין והיינו נמי כדפרישית עכ\"ל מהור\"ר יוסף ז\"ל.", + "ואני אומר במחילה מכבודו דהא כל עיקר כוונת הר\"ן וכל הפוסקים הוא דכל היכא דלא אתמר בהדיא כופין אין כופין משום שפסקו כהירושלמי (גיטין פ\"ט ה\"ט) דאין מעשין אלא לפסולות אבל בעלמא אין כופין אלא היכא דאתמר בהדיא משום דלא ליהוי גט מעושה ובניה ממזרים ומשום הכי הוציאו בירושלמי ובפוסקים אפילו לשון יוציא שבמשנה וברייתא וגמרא מפשוטו ופירשו דיוציא היינו בלא כפיה וא\"כ הכא נמי כיון דלא אתמר בהדיא בהך דג' נשים דכופין פשיטא דאין כופין דלא ליהוי גט מעושה. וכ\"כ התוס' ר\"פ המדיר ופ' הבא על יבמתו דכל היכא דלא אתמר בהדיא כופין אין לכוף לשום אדם לגרש ולעשות מעשה עד שנמצא ראיה ברורה דהא אמרינן גט מעושה בישראל שלא כדין פסול ואין להתיר אשת איש מספק עכ\"ל וכן הוא בשאר הרבה פוסקים בכמה מקומות.", + "ועוד דהא פשיטא דהך דהשמים ביני לבינו אפילו למשנה ראשונה אין כופין בשוטים דהא במשנה דנדרים לא איירי בבאה מחמת טענה וכמ\"ש רוב הפוסקים ובאינה באה מחמת טענה פשיטא דאין כופין כיון דמקיים מצות עונה אלא שאינו יורה כחץ וכדמוכח בגמרא ס\"פ הבא על יבמתו וכדאיתא בכל הפוסקים. וא\"כ ע\"כ מאי דקתני במתניתין דנדרים יוצאות ונוטלות כתובה אין פירושו כופין דהא כיילינהו בחדא דקתני ג' נשים יוצאות ונוטלות כתובה כו' ואינו עולה על דעת מוהר\"ר יוסף ז\"ל לומר דהא דתנן במשנה ג' נשים יוצאות כו' פירושו כופין.", + "ומה שהביא מוהר\"ר יוסף ז\"ל מלשון הר\"ן שכתב במתני' כופין אותו להוציא פשיטא דהר\"ן סירכא דלישנא נקט ולא נחת השתא לומר דין כפיה בשוטים וסמך עצמו אמ\"ש עיקר דין זה בס\"פ המדיר ע\"ש. וכן מה שהביא מלשון רש\"י והרמב\"ם נמי לאו ראיה היא דפשיטא דמחייבינן ליה להוציא ואמרינן ליה שרי למקרייך עבריינא אם לא תוציא ומגזמינן ליה בכל מה דאפשר עד שיגרש אבל לא כייפינן ליה בשוטים משום גט מעושה. ובלא\"ה נמי אין מדברי רש\"י והרמב\"ם ראיה כלל די\"ל דהרמב\"ם לטעמיה אזיל דס\"ל דכל היכא דקתני יוציא כופין וכדעת ר\"י בתוס' ר\"פ המדיר ובפוסקים וכ\"כ הרב המגיד פי\"ד מהלכות אישות ה\"ח וז\"ל ודע שלדבריו כל מקום שהזכירו חכמים יוציא ויתן כתובה ר\"ל שכופין הבעל להוציאה ולתת לה כתובה וכ\"כ הוא ז\"ל בפירוש המשנה שלו כו'. ויש מי שאומר שאין כופין ליתן גט אלא באותן שהזכירו חכמים כפיה בפירוש אבל בכל מקום שאמרו יוציא ויתן כתובה ולא הזכירו כפיה פירושו שכופין אותו לתת כתובה ומבקשין ממנו לתת גט וזהו דעת הרמב\"ן ז\"ל והרשב\"א ז\"ל ושמור אלו העיקרים וזכור אותם עכ\"ל. וא\"כ י\"ל שגם דעת רש\"י כן וכמ\"ש הרא\"ש פ' הבא על יבמתו דס\"ל לרש\"י דכל היכא דקתני יוציא היינו בכפיה וא\"כ לדידן דקי\"ל כהרמב\"ן והרשב\"א ושאר כל הפוסקים דכל היכא דקתני יוציא אין כופין וכמ\"ש למעלה א\"כ פשיטא דבהך דג' נשים דקתני יוצאות אין כופין. ואף על גב דבאומרת טמאה אני לך היינו כופין להוציא דכהן אסור בטמאה היינו משום שמעשין לפסולות ולא נחית התנא השתא לאפלוגי בזה דהתנא לא בא השתא לומר אלא דג' נשים יוצאות ונוטלות כתובה ע\"פ דברי עצמן אבל בטמאה פשיטא דהדין פשוט בעלמא דמעשין לפסולות.", + "ועוד נראה ברור דנהי דפשיטא דבטמאה ודאי כופין מ\"מ בהיא אומרת טמאה אני לך מאן לימא לן דכייפינן ליה בשוטים למסמך עלה בהא דהא למשנה אחרונה מותר אפילו לקיימה עד שתביא ראיה לדבריה וא\"כ אף למשנה ראשונה היינו ככל יוציא ויתן כתובה דהיינו דאסור לדור עמו ומדינא יוציא ויתן כתובה אבל מאן לימא לן דכייפינן ליה בשוטים אי לא בעי למהימנה וזה ברור.", + "ומ\"ש מוהר\"ר יוסף ז\"ל דנהי דהך דג' נשים מיירי שאין כופין מ\"מ בטענת גבורת אנשים דמהימנא היינו דמהימנא וכופין אותו דהאי כדיניה והאי כדיניה כו'. כבר נתבאר דליתא דכיון דטעמא דלא כייפינן בהך דג' נשים כיון דלא אתמר בהדיא לא כייפינן דלא ליהוי גט מעושה א\"כ גם בטענת גבורת אנשים דנלמד מהך מתני' דג' נשים ודאי אין מפורש בו יותר דכופין מהך דמתני' והלכך אין כופין." + ], + [ + "עוד כתב מוהר\"ר יוסף ז\"ל וז\"ל וכ\"כ הרמב\"ן ז\"ל בתשובה סי' קל\"ט וז\"ל ולפי מה שנאמר בגמרא נראה דהשמים ביני לבינך הוא שמפרש שאינו יורה כחץ וכן פירש הגאון ז\"ל ולומר שאין אדם יודע ביניהם אלא השמים ולפיכך היא רוצה להתגרש ממנו ולהנשא לאחר שיהיו לה בנים ממנו ובראשונה היו אומרים שהיא נאמנת בכך וכופין הבעל להוציא וליתן כתובה עכ\"ל. הרי שכתב בפירוש דלמשנה ראשונה כופין להוציא ויתן כתובה וסתם כופין אליבא דכ\"ע היינו בשוטים. וא\"כ ילפינן מינה לטוענת שאין לו גבורת אנשים היינו לכופו לגרש עכ\"ל מוהר\"ר יוסף ז\"ל.", + "ואני אומר אמת שכ\"כ הרמב\"ן שם בתחלת התשובה אבל אשתמיטתיה מ\"ש הרמב\"ן שם אח\"כ בסוף התשובה וביאר דבריו דמ\"ש בריש התשובה כופין היינו בבאה מחמת טענה והבאתי דבריו לעיל סי' י'. ואדרבא מתשובה זו מוכח דס\"ל להרמב\"ן דאין כופין בטענת אין לו גבורת אנשים אלא בבאה מחמת טענה וכמ\"ש לעיל. גם מסיים הרמב\"ן שם בתשובה על ענין אחר וז\"ל וסוף דבר שעמוק ותלוי בגדולי עולם ואל תכניס עצמך בין המצרים לכוף ולהוציא אשה מבעלה כו'. גם בתשובת הרמב\"ן סי' קל\"ח כתב וז\"ל וכלל זה יהא מסור בידך שאין כופין לגרש אלא באלו בלבד ששנויים במשנה והנושא פסולות כו' אבל במקום אחר כלל לא. ואם כפאוהו לגרש הרי זה גט פסול כו'." + ], + [ + "עוד כתב מוהר\"ר יוסף ז\"ל שם להביא ראיה מתשובת הרא\"ש כלל מ\"ג דין י\"ב והבאתי דבריו לעיל סי' י\"ד בקצרה וכבר סתרתי למעלה כל דבריו מצד הדין.", + "וגם מצד הלשון של תשובת הרא\"ש אין דבריו נכונים שהרי הרא\"ש בתשוב' בתחלת דבריו כתב היינו אם הדין כך שכופין אותו להוציא כו'. אלמא דמספקא ליה. וכן דוחק לומר דמ\"ש הרא\"ש ולענין כפיה כו' קאי אמילתא אחריתא לגמרי ולא אשאלה דמיירי מינה. וכן דוחק לומר שנחסר לשון השאלה בתשובת הרא\"ש.", + "גם מ\"ש שם מוהר\"ר יוסף וז\"ל וכן נמי ממ\"ש בסוף התשובה ודינא דמאיס עלי ידעת כו' חכמי אשכנז כו' ולא הוזכר בשאלה שאותו חכם השואל שאל כלל בדין מאיס עלי אלא ע\"כ שהשואל שאל מהרא\"ש שאר שאלות ולא הוזכר בשאלה עכ\"ל מוהר\"ר יוסף ז\"ל. ואני אומר אי משום הא לא איריא דאע\"ג דלא הוזכר כלום בלשון השואל שבכלל מ\"ג דין י\"ב מ\"מ הרי השאלה מבוארת בכלל ההוא דין ו' וז\"ל וששאלת אשה שיש לה בנים עם בעלה ואמרה מאיס עלי אם כופין לגרש כו'. ואף על פי ששם בדין ו' כבר השיב הרא\"ש כיון דאיכא פלוגתא דרבוותא אין לכוף מ\"מ חזר והשיב כאן ולחדש שלענין ממון דנין כן באשכנז אבל אין כופין להוציא כדברי ר\"ת וגם בטוליטל\"ה נהגו שאין כופין וע\"ש." + ], + [ + "עוד הביא מוהר\"ר יוסף ז\"ל שם ראיה מתשובת הרא\"ש כלל מ\"ג דין ד' ואין משם ראיה דלא כתב שם אלא בשהתה עשר שנים ובאה מחמת טענה דהוזכר כפיה בגמרא היינו בשוטים וזה פשוט וא\"צ לפנים. ועוד דאפילו תימא שדעת הרא\"ש שם כן להלכה מ\"מ לא עדיף ממה שכתב בפסקיו דלמעשה כיון דאיכא פלוגתא דרבוותא אין לעשות מעשה ולכוף בשוטים וכמ\"ש לעיל סי' י\"ח." + ], + [ + "עוד כתב מוהר\"ר יוסף ז\"ל שם וז\"ל והריב\"ש כתב וז\"ל אמנם אם היא תאמץ לבבה ולא תרצה להיות עמו עוד אין חוסמין אותה כל שאמרה כן בב\"ד ובפני בעלה ויוציא ויתן כתובה דומיא דהמדיר את אשתו מתשמיש המטה דאמרינן עלה בגמ' פ' אף על פי (כתובות סא:) יוציא ויתן כתובה לא שיהיו כופין על הגט שכבר הסכימו כל האחרונים ז\"ל דבכל מקום שאמרו יוציא ויתן כתובה אין כופין על הגט כו' עד זולתי באופן ששנינו בפ' המדיר (כתובות עז.) ואלו שכופין אותו להוציא מוכה שחין וכו' וכן בשהתה עמו י' שנים ולא ילדה כדמפרש התם וכן בההיא דאמר רב (שם) איני זן ואיני מפרנס יוציא ויתן כתובה משמע התם דבכפיה קאמר כו' עד הלכך כל היכא דלא מפרש ביה כופין אין כופין על הגט עכ\"ל. ותמהני על פה קדוש שכתב ויוציא ויתן כתובה דומיא דהמדיר את אשתו מתשמיש המטה דמה ענין מדיר את אשתו מתשמיש לטוענת שאין לו גבורת אנשים התם טעמא רבה איכא היום או למחר יתיר נדרו ויקיים מצות עונה אבל בנדון דידן שאינו יכול ומבטל ממנה עונתה דין הוא שנכוף אותו. ותמהני שהאריך בלשונו להביא ראיות שבכל מקום שאמרו חז\"ל יוציא ויתן כתובה היינו מבקשין על הגט וכופין על הכתובה כאילו הוזכר בדברי חז\"ל בטוענת שאינו יכול יוציא ויתן כתובה והלא דין נדון דידן לא הוזכר בדברי חז\"ל אלא שהפוסקים אחר חתימת הגמ' כתבו דנאמנת מההיא דרב המנונא וכיון דמהימנא כופין אותו להוציא כדפי' לעיל עכ\"ל מוהר\"ר יוסף ז\"ל.", + "ואני אומר כל דבריו אלה נדחים מכח מה שכתבתי לעיל ותמיהתו על הריב\"ש אינה תמיהה כלל ודברי הריב\"ש נכונים וברורים דכיון דכל הפוסקים האחרונים הסכימו דכל היכא דלא אתמר בהדיא כופין אין כופין על הגט והרוצה לכוף עליו להביא ראיה דכופין כי היכי דלא ליהוי גט מעושה ומשתרי אשת איש לעלמא א\"כ ה\"ה הכא כיון דלא אתמר בהדיא ואין כאן ראיה ברורה אין לכוף ואף על גב שלא נזכר כאן יוציא ויתן כתובה מ\"מ גם כופין לא נזכר ועל הרוצה לכוף עליו להביא ראיה דהא בלשון יוציא אין הכרח שפירושו דוקא שלא לכוף וכדאיתא בכל הפוסקים דמשמע הכי ומשמע הכי ואדרבא יש פוסקים כתבו דמשמע דוקא כופין ואפ\"ה אמרינן כיון דלא אתפרש בהדיא אין כופין כל שכן בהך דינא דגבורת אנשים כיון דלא אתמר בהדיא כופין דאין כופין. ומ\"ש מוהר\"ר יוסף ז\"ל דמה ענין מדיר את אשתו מתשמיש לטוענת שאין לו גבורת אנשים כו' אומר אני אפילו לו יהי כדבריו דלא דמי להדדי מ\"מ מייתי הריב\"ש שפיר ראיה מהתם דכי היכי דהתם דאמרינן יוציא ופירשו המפרשים דאין לכוף כיון דלא אתמר בהדיא מטעם דלא ליהוי גט מעושה אם כן ה\"ה כאן. וכן מבואר להדיא בתשו' ריב\"ש עצמה למעיין שם. ועוד אמאי לא דמי דמה בכך שהיום או למחר יתיר נדרו אנן ודאי לא אמרינן בהמדיר דיוציא אלא כשאין מתיר נדרו וא\"כ מה חילוק יש. ומ\"ש מוהר\"ר יוסף ז\"ל וכיון דמהימנא כופין אותו להוציא כדפי' לעיל וגם לקמן כבר כתבתי כמה פעמים דהא בהא תליא כיון דנאמנת כופין.", + "ודבריו אלו תמוהין בעיני דמה ענין נאמנות לכופין ענין נאמנות לא שייך אלא היכא דאיכא הכחשה דאמרינן דנאמנת והוה כאילו הבעל מודה ואנן הכי קאמרינן דאפילו היכא דהבעל מודה אין כופין דומיא דהמדיר את אשתו דאע\"ג דהבעל מודה וכן במורד מתשמיש שהבאתי לעיל שדעת רוב הפוסקים דאין כופין והיינו פשיטא אף על גב שהבעל מודה ומטעמא דמשום תשמיש או מזונות לחוד לא כייפינן וכמו שנתבאר לעיל.", + "עוד האריך בתשו' מוהר\"ר יוסף ז\"ל שם להקשות על דברי הריב\"ש ונלאיתי להעתיק דבריו ולהשיג עליהם אמנם המדקדק בכל מה שכתבתי יראה לעינים שכל דבריו אינם נכונים ודברי הריב\"ש ברורים וגם ראיית הריב\"ש מר\"ח והרא\"ש ברורה ע\"פ הדברים שכתבתי למעלה." + ], + [ + "עוד כתב מוהר\"ר יוסף ז\"ל שם וז\"ל גבי מ\"ש הריב\"ש בשם הרשב\"א שכתב מבקשים מן הבעל לגרש ואין כופין אותו תשובה זו אינו נמצא אצלנו אלא ב' תשובות אחת דכופין סתם לכ\"ע ואחת כופין אלא שכתב אח\"כ דיש לחוש לדברי הירושלמי וכדאי הוא הגאון רבינו נתן בעל הערוך (ערך שמים) וסמ\"ג (עשין מח) לסמוך עליהם במה שפירשו הירושלמי באופן שלא יחלוק אגמרא דידן עכ\"ל מוהר\"ר יוסף ז\"ל.", + "ואני אומר שאין דבריו נכונים שאפילו לו יהי כדבריו שתשובה זו דהרשב\"א אינה נמצאת אצלנו מ\"מ ודאי הריב\"ש נאמן אצלנו בזה ובפרט שהיה קרוב לזמן הרשב\"א. ועוד שאותה תשובה ממש ככתבה ולשונה שהביאה הריב\"ש העתיקה הב\"י בסי' קנ\"ד ממש כמו שהיא מועתקת בריב\"ש וכן העתיקה מוהר\"ר משה אלשקר בתשו' סי' פ\"ח וכתב שהובאה תשובה זו בספר א\"ח להלכה וידוע שהיה להב\"י תשו' רשב\"א כתיבת יד כמו שהוא מביא בהקדמת ספרו ב\"י. ועוד דהרי אדרבא תשובה זו נמצאת אצלנו בסימן תרכ\"ח והבאתיה לעיל סי' י\"א ואדרבה תמהתי לעיל סימן כ\"ו אמה שנראה מדבריו שאין כופין אפי' בבאה מחמת טענה. ואפשר הוה משמע ליה למוהר\"ר יוסף ז\"ל מדכתב הרשב\"א כופין אותו מיד כו' דהיינו כופין. אבל זה טעות דהרי כתב כופין אותו מיד או להוציא או ליתן כתובה לפי שאין כופין אלא לאותן שבפ' המדיר כו' וגם אח\"כ כתב כופין או להוציא או ליתן כתובה כו' א\"כ מבואר להדיא דאם נותן כתובה אין כופין והיינו ממש כמ\"ש הריב\"ש על שמו. וזהו פשוט ג\"כ דאפילו היכא דאין כופין בשוטים על הגט מ\"מ כופין על הכתובה דהא קתני יוציא ויתן כתובה דדוקא להוציא אין כופין דלא ליהוי גט מעושה אבל לענין ממונא כופין וזה מבואר בתשו' מהר\"מ דפוס פראג סימן תקע\"ד ובמרדכי ובהגהת אשר\"י ר\"פ המדיר ובר\"ן ס\"פ המדיר ובתשו' רמב\"ן סי' קל\"ח שהבאתי לקמן סי' ל\"ח ובתשו' רשב\"א סי' תרכ\"א וסי' אלף קצ\"ב שהבאתי לעיל סי' כ\"ח וכ\"כ הרב המגיד פי\"ד מה' אישות והבאתיו לעיל סי' ל\"ב דכל היכא דקתני יוציא אין כופין על הגט וכופין על הכתובה וכן הוא בשאר פוסקים בכמה דוכתי א\"כ הרי מבואר גם בתשובת רשב\"א של דפוס שלפנינו להדיא כמ\"ש הריב\"ש על שמו. ואותה תשובה שכתובה בסי' אלף רנ\"ה סתם כופין כבר הוכחתי למעלה סי' כ\"ה דהיינו בבאה מחמת טענה. וגם קרוב הדבר שאינה מתשובות הרשב\"א שהרי היא נמצאת ג\"כ ממש אות באות בתשו' רמב\"ן בסי' קמ\"א א\"כ בע\"כ צ\"ל דחד מינייהו היא או דהרמב\"ן או דהרשב\"א וכבר הוכחתי למעלה בהוכחה גמורה גם מדברי הרמב\"ן דאין כופין.", + "גם מ\"ש מוהר\"ר יוסף ז\"ל אלא שכתב אח\"כ שיש לחוש להירושלמי וכדאי הוא הגאון כו' אומר אני שטעה בזה ולחנם דחק עצמו בזה דלא כתב הרשב\"א שם שיש לחוש להירושלמי אלא לענין מה דמפרש הירושלמי מתני' דסוף נדרים דהשמים ביני לבינך בטענת אינו יכול וא\"כ אף בטענת איני יכול אינה נאמנת אבל מענין כופין לא הוזכר בירושלמי דבר וא\"כ אפילו יהא כהירושלמי מ\"מ יכול להיות היכא דמודה שאינו יכול דכופין אם לא מטעם שכתבתי." + ], + [ + "עוד כתב מוהר\"ר יוסף ז\"ל שם וז\"ל וראיתי לכתוב סברות הנהו רבוותא דס\"ל דכופין בטוענת שאין לו גבורת אנשים. אחת סברת הרי\"ף בשלהי הבא על יבמתו (כ:) דסבירא ליה בפירוש השמים ביני לבינך דתנן שלהי נדרים אליבא דמשנה ראשונה יוצאות ונוטלות כתובה היינו בטוענת שאינו יורה כחץ ולמשנה אחרונה לא מהימנא שמא עיניה נתנה באחר ומינה דדוקא בטענת יורה כחץ לא מהימנא אבל בטענת אין לו גבורת אנשים מהימנא מטעמא דפרישית לעיל. וא\"כ הוי דינא דמשנה ראשונה דיוצאת ונוטלת כתובה. והרי\"ף ז\"ל ס\"ל דבכל מקום ששנו חז\"ל יוציא ויתן כתובה כופין אותו בשוטים כמ\"ש בהמדיר (לו.) הרי דס\"ל להרי\"ף ז\"ל בנדון דידן כופין אותו וכ\"כ ר\"י בעל התוס' בתשו' ומייתי לה ספר כל בו וז\"ל והר\"ז ז\"ל כתב מכאן פירש ר\"י בתשובה על האשה שאמרה לבעלה ישען על ביתו ולא יעמוד יחזיק בו ולא יקום כלומר שאינו יכול להיות עמה כדרך כל הארץ שהיא נאמנת אפילו הוא מכחישה רק שתאמר כן בפני בעלה דאינה מעיזה כגון ההיא דגרשתני. ולא דמי לההיא דנדרים השמים ביני ובינך דאמרינן תביא ראיה לדבריה דהתם מיירי לענין יורה כחץ דאיהו לא קים ליה כדאמרינן ביבמות ולכך מעיזה לשקר אפילו בפני בעלה אבל מידי דקים ליה כמו לדידה כמו דישען על ביתו ולא יעמוד ודאי אינה מעיזה לשקר בפני בעלה ונאמנת כמו ההיא דגרשתני הלכך ישען על ביתו ולא יעמוד כופין אותו להוציא ויתן כתובה כך פי' ר\"י עכ\"ל הרי\"ף ז\"ל. הרי דסברת ר\"י ורי\"ף דנאמנת וכופין. וכ\"כ הרא\"ש בג' תשובות בכלל מ\"ג דכופין ודלא כמוהר\"ר משה אלשקר ז\"ל (סי' פט) שהביא תשו' אחת בשם הרא\"ש דאין כופין ואותה תשובה לא ראינוה וסמינן לה מקמי תלתא עכ\"ל מוהר\"ר יוסף ז\"ל", + "ואני אומר שכל דבריו אלו אינם נכונים. חדא דאפילו יהא מוכרח שדעת הרי\"ף כן מ\"מ הרי הרא\"ש מביא דבריו בפ' הבא על יבמתו (פ\"ו סי' יא) ומסיק עלה דאין לעשות מעשה כדבריו לכוף אם לא בראיה ברורה וכ\"כ התוס' והמרדכי ומהר\"ם ובעל העטור וסמ\"ג ורבינו ירוחם והריב\"ש ובנימין זאב והרמב\"ן והרשב\"א והרב המגיד וכמו שהבאתי דבריהם למעלה באר היטב וכן שאר פוסקים כר\"ח ולא כר\"י שהוא כדעת הרי\"ף. וגם ר\"י עצמו משמע בתוס' שלא רצה לסמוך אסברתו לכוף וכ\"כ בהגהות אשרי ר\"פ המדיר (סי' א) וז\"ל וכל יוציא דמתני' מספקא לר\"י אם כופין בשוטים ואין לו ראיה ברורה ואומר שאין לעשות מעשה אלא היכא דמפרש בהדיא שכופין אלא אומרים לו כבר חייבוך רבנן להוציא ואם לא תוציא שרי למקרייך עבריינא דשמא הוי גט מעושה שלא כדין ופסול הגט ובניה ממזרים. מהרי\"ח עכ\"ל הגהות אשרי. וכ\"כ המרדכי ס\"פ הבא על יבמתו (סי' נו) אבל המדיר אשתו כו' לא אשכחן שכופין אלא במילי למיקרייה עבריינא כדפי' ר\"י בפ' המדיר כו'. וכבר כתבתי לעיל סי' כ\"ד דמשמע בתשובת הרא\"ש דר\"י עצמו לא רצה לסמוך אסברתו להקל אלא חשש לחומרא לפי' ר\"ח. ועוד שכבר י\"ל שדעת הרי\"ף ג\"כ ככל הנך רבוותא דכל היכא דקתני יוציא אין כופין אלא דבהך דשהה י' שנים פסק בס\"פ המדיר כרב תחליפא וכמו שהאריך בדרישה ס\"ס קנ\"ד להוכיח שכן דעת הרי\"ף. ואף על גב שהרא\"ש כתב בפ' הבא על יבמתו (שם) שדעת הרי\"ף דכל היכא דקתני יוציא כופין. מכל מקום אין דבריו מוכרחים דיש לומר כמו שכתב הדרישה לדעת הרי\"ף.", + "ונ\"ל ראיה ברורה לדבריו מדברי הרמב\"ן ורשב\"א וריב\"ש ור\"ן והרב המגיד וסמ\"ג שבתשובת רמב\"ן סי' קל\"ח כתב שם וז\"ל וכלל זה מסור בידך שאין כופין לגרש אלא באלו בלבד ששנויים במשנה והנושא את הפסולות וכן מי שנשא אשה ושהה עמה עשר שנים וכו' והטעם שלא יהא בטל מפריה ורביה כדאמר רב תחליפא כו' אבל במקום אחר כלל לא אלא מבקשין ממנו גט וכופין על הכתובה. וזה שאמרו יוציא ויתן כתובה ואם כפאוהו לגרש הרי זו גט פסול עכ\"ל וכ\"כ בתשו' רשב\"א סי' אלף קצ\"ב והבאתי דבריו לעיל סי' כ\"ח. וכן נראה להדיא מדברי הריב\"ש סי' ט\"ו דבשהה י' שנים ולא ילדה כופין אותו בשוטים להוציא וכדרב תחליפא אף על גב דהריב\"ש ס\"ל בפשיטות בסי' קכ\"ז דהיכא דקתני יוציא אין כופין. וכן מוכח להדיא בהר\"ן ס\"פ המדיר (לו . ד\"ה אין מעשין) שכתב דקי\"ל כרב תחליפא דאמוראי טובא שקלי וטרי אליביה ומיד אח\"כ כתב שם (ד\"ה דאמרינן) הפלפול דכל היכא דקתני יוציא אין כופין ופסק דאין כופין ע\"ש. וכן נראה מדברי הרב המגיד שבפי\"ד מה' אישות השיג על מה דס\"ל להרמב\"ם דכל היכא דקתני יוציא כופין ומסכים לדברי הרמב\"ן והרשב\"א דאין כופין והבאתי דבריו לעיל סי' ל\"ב ובפ' ט\"ו מה' אישות על מ\"ש הרמב\"ם בשהתה י' שנים ולא ילדה כופין אותו להוציא אם לא קיים פריה ורביה כתב שהוא מפורש בפ' המדיר ונזכר כאן בהלכות עכ\"ל אלמא דס\"ל בפשיטות כהרמב\"ם בזה ומשמע מדבריו דאין חולק בזה. וכן נראה להדיא מדברי הסמ\"ג שבסוף עשין מ\"ח הביא דברי הירושלמי ופירש דהיכא דקתני יוציא אין כופין ומיד אח\"כ בריש עשין מ\"ט כתב נשא אשה ושהה עמה עשר שנים ולא ילדה מוציאים אותה בע\"כ אפי' בשוטים וכדאיתא בפ' המדיר עכ\"ל. הרי אף על גב דס\"ל להרמב\"ן והרשב\"א והר\"ן והרב המגיד והריב\"ש וסמ\"ג דבעלמא כל היכא דאתמר יוציא אין כופין מ\"מ בהך די' שנים הלכה כרב תחליפא דכופין א\"כ פשיטא דגם דעת הרי\"ף יוכל להיות כן וא\"כ גם מ\"ש הרא\"ש בפ' הבא על יבמתו בדעת רש\"י דס\"ל כל היכא דקתני יוציא כופין אינו מוכרח די\"ל דדעת רש\"י כדעת הרי\"ף וככל הנך רבוותא דבסמוך." + ], + [ + "מ\"מ לענין דינא שפסק בדרישה לכוף בשהתה י' שנים אין נ\"ל כן דאע\"ג דיש פוסקים ס\"ל כן מ\"מ הרי הרא\"ש וטור ורבינו ירוחם פסקו דאין לכוף וכן פסק ראב\"ן דף קכ\"א ריש ע\"ג וכ\"כ המרדכי (סי' נו) והאגודה פ' הבא על יבמתו (סי' עח) בשם האביאסף ובשם ר\"י ומסקי הכי דאין כופין וגם הריב\"ש עצמו סי' ט\"ו כתב דלא נהגו לכוף וכ\"כ הרב רמ\"א בהג\"ה סי' א' סעיף ג' וכ\"כ שאר אחרונים. וכבר נתבאר לעיל דאין לכוף אלא היכא דאיכא ראיה ברורה דלא ליהוי גט מעושה." + ], + [ + "ומ\"ש מהר\"ר יוסף ז\"ל וכ\"כ ר\"י בעל התוס' ז\"ל בתשו' כו' עד הרי דסברת ר\"י ורי\"ף דנאמנת וכופין כו' כבר כתבתי בסמוך בסי' ל\"ח דדעת ר\"י דאין כופין וא\"כ מ\"ש ר\"י בכאן כופין היינו היכא דהדין דכופין והיינו בבאה מחמת טענה וכמ\"ש לעיל. וגם מה שנראה מדברי מוהר\"ר יוסף ז\"ל שהכל בו כ\"כ בשם הרי\"ף ליתא שהרי כתב עכ\"ל הר\"ף ואיך יכתוב הרי\"ף כך פי' ר\"י והלא הרי\"ף היה זמן רב קודם ר\"י אלא הוא הר\"ף דהיינו הר\"ר פרץ ודברי הר\"ף ממש ככתבם וכלשונם אלו שהביא בכל בו מבוארים בהגהת סמ\"ק סי' קפ\"ג שידוע שהגהת סמ\"ק חברם הר\"ר פרץ אי נמי לא נחית ר\"י השתא דכופין בשוטים דלא איירי השתא מיניה אלא אם נאמנת אם לא ולשון כופין דנקט היינו במילי וכמ\"ש לעיל לדעת הרשב\"א ושאר מחברים ע\"ש. ומ\"ש מוהר\"ר יוסף ז\"ל וכ\"כ הרא\"ש בג' תשובות בכלל מ\"ג דכופין כו'. כבר כתבתי לעיל דליתא דאין ראיה מכל הג' תשובות שבכלל מ\"ג דבכלל מ\"ג סי' ב' מיירי דוקא בבאה מחמת טענה ובסי' ד' נמי מיירי להדיא בשהתה י' שנים ובאה מחמת טענה ובסי' י\"ב מוכח אדרבה מדבריו להפך וכמ\"ש למעלה סי' כ\"ג וכ\"ד.", + "ומ\"ש מוהר\"ר יוסף ז\"ל ודלא כמהר\"ם אלשקר ז\"ל שהביא תשובה אחת בשם הרא\"ש דאין כופים ואותה תשובה לא ראינוה וסמינן לה כו'.", + "אומר אני שלא הוצרך לזה וטעה בזה כי אותה תשובה שהביא מהר\"ם אלשקר היא נדפסת אות באות בתשו' הרא\"ש החדשים שנדפסו בשנת שס\"ז שמצאוה המדפיסים (בכלל מג בנספח לתשובה יב). ואפילו יהא כדברי מוהר\"ר יוסף ז\"ל דס\"ל להרא\"ש בטענת גבורת אנשים אין כופין לא תסמייה דמיירי התם לגמרי מענין אחר דהיינו בשהה עמה פחות מי' שנים דאף בבאה מחמת טענה אין כופין והתם מיירי שיש לו גבורת אנשים רק שלא ילדה ח' או ט' שנים והוא פשוט ומוסכם מכל הפוסקים שאין כופין בזה אפי' למ\"ד דכל היכא דקתני יוציא כופין דהתם בשלא שהתה י' שנים אפי' יוציא לא אמרינן.", + "וגם מהר\"ם אלשקר שם נראה שטעה בזה שנראה מדבריו שהביא תשובת הרא\"ש זו לראיה בטענת גבורת אנשים דאין כופין אפילו באה מחמת טענה ועל כן פסק שם כן במעשה ששאלוהו. והא ודאי ליתא ויתבאר זה בארוכה בהשגתי שאכתוב לקמן סימן ס\"ט על תשובת מהר\"ם אלשקר." + ], + [ + "עוד כתב מוהר\"ר יוסף ז\"ל שם וז\"ל עוד כתב הרא\"ש וז\"ל אף על פי שנראה כאילו טוענת שתי טענות שמתחלה טוענת שאינה ראויה להבנות ממנו ובטענה זו לא היינו כופין אותו להוציא ואח\"כ אמרה שאינו יכול לבוא עליה כדרך כל הארץ ובטענה זו כופין אותו להוציא עכ\"ל. הרי שכתב בפירוש שבטענה זו דאינו יכול כו' כופין אותו להוציא וכו' וכ\"כ בעל הטור. וכ\"כ הרמב\"ן סי' קל\"ט בתשובה וז\"ל שאלה אם תבוא אשה בפני ב\"ד ותאמר בעלי אינו יכול לשמש כדרך כל הארץ ולא תפרש אם יורה כחץ או לא כו' עד תשובה דע כי על זה שנינו פ' ואלו נדרים (נדרים צ:) בראשונה היו אומרים ג' נשים יוצאות ונוטלות כתובה האומרת טמאה אני לך והשמים ביני לבינך כו' עד ואם זה אמת שבאה לב\"ד ואמרה סתם בעלי אינו יכול אם תבאר טענתה שאינו יורה כחץ אינה נאמנת לכוף בעלה לגרשה כו' עד ואם תבאר שאינו משמש כלל כופין אותו לגרש וליתן כתובה לפי שהיא נאמנת בכך זהו מה שנראה מסוגיות הגמרא ומדברי הגאון ז\"ל. אבל הרמב\"ם ז\"ל כתב בפט\"ו מה' אישות שבין בטענת יורה כחץ ובין בטענת אינו יכול לשמש אינה נאמנת אלא בין כך ובין כך יעשו דרך בקשה. וקצת נראה כן מדברי הירושלמי שאפילו באמרה אינו משמש עמה כלל קאמר דגרסינן התם תמן תנינן השמים ביני לבינך כמה דשמיא רחיקא מארעא כן תהא ההיא איתתא רחיקתא מההוא גברא עכ\"ל הירושלמי. ונראה שפירושו לומר כגבוה שמים על הארץ כן רחוק הבעל ממנה כו' עד אבל ה\"ר נתן בעל הערוך פירש אף הירושלמי בטענת יורה כחץ כפשט הגמרא שלנו וכדעת הגאון ז\"ל שפי' השמים ביני לבינך שאינו יורה כחץ וזה לשון הערוך כו' עכ\"ל. הרי שכתב דנאמנת וכופין אלא שחשש חשש מה לדברי הרמב\"ם וכדאי הוא בעל הערוך וסמ\"ג לסמוך על דבריהם כמ\"ש לעיל. ובתשובה אחרת לא חשש כלל אלא כתב בהדיא דנאמנת וכופין סי' קמ\"א שכתב וז\"ל במה שטוענת שאינו יכול נאמנת דאינה מעיזה בפניו ובטוענת כן הוא דנאמנת וכופין אותו לגרש וכ\"כ ריב\"א והביא ראיה מההיא דאמר שמואל האומר אי אפשי אלא הוא בבגדו והיא בבגדה יוציא ויתן כתובה ועוד נראה דהכל יודעים כלה למה נכנסה לחופה ועל דעת כן נשאת לו עכ\"ל. הרי שבתשובה זו פסק בהדיא דנאמנת וכופין. וכתב שגם הריב\"א ור\"י מסכימים לזה ולא הביא שום חולק. גם מהר\"ם הסכים לזה כפי מ\"ש הרא\"ש בשמו בתשובה. גם ר' מנחם בעל צדה לדרך כתב כן בפירוש וז\"ל אמרה שאין לו גבורת אנשים לבוא עליה כדרך כל הארץ אפי' מכחישה נאמנת וכופין אותו להוציא אפי' תוך עשר שנים. וכ\"כ הרשב\"א ז\"ל ב' תשובות דומות לב' תשובות דהרמב\"ן ז\"ל דלעיל סי' תרכ\"ח כתב דנאמנת וכופין אלא שבסוף התשובה חשש לדברי הרמב\"ם ור\"ח וז\"ל כך דעתי נוטה אלא שיש לחוש להירושלמי ולענין הנדוניא נ\"ל שיש לה כיון שמתירין אותה לינשא עכ\"ל. וזה חשש בעלמא הוא שהרי כתב ולענין הנדוניא נ\"ל כו' ואם איתא שיש לחוש לדבריו שלא לגרשה מה לו אצל כתובה הרי אינו מגרשה. ובסי' אלף רנ\"ה לא נסתפק כלל אלא פסק דנאמנת וכופין שכתב וז\"ל אבל במה שהוא יודע כמו בטוענת אינו יכול אינה מעיזה פניה בפני בעלה ולפיכך נאמנת ובטוענת כן כיון שנאמנת כופין אותו להוציא כ\"כ ריב\"א כו' עד וכשהיא יוצאת נוטלת נדוניא ועיקר כתובה עכ\"ל. ושמעינן מינה תרתי שמעינן מינה דכופין לגרש ושמעינן מינה דהא בהא תליא וכיון דאמרינן נאמנת ממילא משמע דכופין שכן כתב ובטוענת כן כיון דנאמנת כופין וכדפרישית לעיל ודלא כקצת מפרשים שסוברים דאע\"ג דנאמנת מ\"מ אין כופין וכן נראה מדברי מהרי\"ק ז\"ל וכן תוס' בשלהי נדרים וכן סמ\"ג עכ\"ל מוהר\"ר יוסף ז\"ל.", + "ואני אומר כל דבריו אינם נכונים ונדחים מתוך מה שכתבתי למעלה. מ\"ש הרי שכתב בפירוש שבטענה זו דאינו יכול כו' כופין אותו להוציא כבר כתבתי דמיירי בבאה מחמת טענה. ומ\"ש וכ\"כ בעל הטור כבר כתבתי לעיל סימן ט\"ז וסי' ל' דאין מהטור ראיה דאיהו אזיל לטעמיה דס\"ל במורד מתשמיש או מזונות לחוד כופין ואנן לא קי\"ל הכי וכמו שכתבתי למעלה. ומ\"ש וכ\"כ הרמב\"ן סי' קל\"ט בתשובה כו' כבר הבאתי לעיל סי' ט' אדרבה דברי תשובת הרמב\"ן סי' קל\"ט להדיא להפך ומוהר\"ר יוסף ז\"ל ראה תחלת תשובות הרמב\"ן ולא ראה סופן וכמו שכתבתי למעלה סי' ל\"ג. ומ\"ש אלא שחשש חשש מה לדברי הרמב\"ם וכדאי הוא בעל הערוך וסמ\"ג לסמוך על דבריהם וכמ\"ש לעיל כו'. כבר כתבתי לעיל סי' ל\"ו ול\"ז דאין ענין זה לכאן כלל דלא כתבו הערוך וסמ\"ג אלא דאף הירושלמי מיירי בטענת יורה כחץ וממילא בטענת גבורת אנשים נאמנת וכדמוכח בגמרא דילן אבל מהא דכופין לא איירי כלל דנהי דנאמנת מ\"מ ודאי דלא עדיף נאמנות דילה מאילו הוה איהו גופיה מודה וכבר הוכחתי למעלה דקי\"ל דאפילו הוא מודה שאין לו גבורת אנשים לא כייפינן ליה בשוטים כיון דלא אתפרש כן בהדיא בגמרא וכדעת הירושלמי ור\"ח וחיישינן דלא ליהוי גט מעושה ובניה ממזרים. ומ\"ש אלא כתב בהדיא דנאמנת וכופין סי' קמ\"א שכתב וז\"ל במה שטוענת כו'. כבר כתבתי והוכחתי לעיל סי' כ\"ה דבסי' קמ\"א מיירי בבאה מחמת טענה. ומ\"ש גם מהר\"ם הסכים לזה וכפי מ\"ש הרא\"ש בשמו בתשובה ר\"ל מ\"ש הרא\"ש בתשובה כלל מ\"ג דין ב' וכבר כתבתי לעיל סי' כ\"ה דהתם מיירי בבאה מחמת טענה וכמפורש להדיא שם בתשובה. נמצא דגם מה שמביא מבעל צדה לדרך אין ראיה די\"ל דהתם מיירי ג\"כ בבאה מחמת טענה. אי נמי והוא העיקר שידוע שבעל צדה לדרך מעתיק אות באות דברי הטור וכבר כתבתי לעיל סי' ט\"ז ול' דאין מהטור ראיה. ומ\"ש וכ\"כ הרשב\"א כו' סי' תרכ\"ח כתב דנאמנת וכופין כו' לא דק בזה דאדרבה בסי' תרכ\"ח כתב להדיא דאין כופין דהרי כתב כופין אותו מיד להוציא או ליתן כתובה לפי שאין כופין אלא לאותן שבפ' המדיר בעל פוליפוס וחבריו כו' וזה פשוט שאין כופין שהרי אפילו במקום שאין כופין על הגט כופין על הכתובה וכמ\"ש לעיל סי' ל\"ז בשם הרשב\"א והפוסקים והוא פשוט.", + "ומ\"ש אלא שבסוף התשובה חשש כו' וזהו חשש בעלמא כו' לחנם דחק בזה דאפילו הוי חשש גמור אינו ענין לכאן דלא חשש להרמב\"ם ולהירושלמי אלא לענין נאמנות אבל אין ענין כופין לזה. ומוהר\"ר יוסף ז\"ל כתב לדברי הרמב\"ם ור\"ח כו' ערבב את הרמב\"ם ור\"ח זה בזה ואין ענין אחד לחבירו כלל דהרמב\"ם מיירי לענין נאמנות ור\"ח מיירי היכא דאתמר יוציא לא כייפינן ולא קרב זה אל זה. ומה שכתב הוא ואם איתא שיש לחוש לדברי הירושלמי ושלא לגרשה מה לי אצל כתובה כו' אין מזה הוכחה דמ\"מ נפ\"מ כשהוא מודה דנהי דלהירושלמי אינה נאמנת מ\"מ כשהוא מודה פשיטא דיוציא ויתן כתובה. ומ\"ש ובסי' אלף רנ\"ה כו' כבר כתבתי לעיל סי' כ\"ה וסי' ל\"ז דהך דבסי' אלף רנ\"ה היינו הך דבתשובות רמב\"ן סי' קמ\"א ומוכרח דמיירי בבאה מחמת טענה. ומ\"ש ושמעינן מינה דהא בהא תליא וכיון דאמרינן נאמנת ממילא משמע דכופין כו'. כבר כתבתי לעיל סי' ל\"ו דלא נהירא כלל דנהי דנאמנת מ\"מ אפילו הוא מודה להדיא אין כופין וכן מבואר בתשובות רמב\"ן סי' קל\"ט בהדיא דנאמנת ואין כופין. וכן משאר הרבה פוסקים שפסקו דנאמנת ואין כופין וכמו שנתבאר למעלה. ומ\"ש וכן נראה מדברי מהרי\"ק ז\"ל וכן תוס' שלהי נדרים וכן סמ\"ג לא נהירא כלל דהרי לא כתבו מהרי\"ק ותוס' וסמ\"ג אלא דנאמנת ויוציא ויתן כתובה והיינו דאין כופין וכמו שנתבאר לעיל דהיכא דאמרינן יוציא אין כופין כיון דלא אתמר בהדיא כופין." + ], + [ + "עוד כתב מוהר\"ר יוסף ז\"ל וז\"ל ותמהני מהריב\"ש דלאו רישיה סיפיה ולאו סיפיה רישיה שהרי תחלת דבריו הביא המשנה דשלהי נדרים וסוגית הגמרא עלה וכתב וז\"ל ונראה מסוגיא זו דרבא פליג עליה דרב המנונא וס\"ל דאשה מעיזה פניה בפני בעלה אפי' במידי דידע בה בעלה ואפילו למשנה ראשונה מפרשים השמים ביני לבינך שאומרת שאינו נזקק לה כלל כמו שפירש כן בירושלמי כמה דשמיא רחיקא מן ארעא הך איתתא רחיקא מן גברא כלומר שהוא פרוש ממנה כו' עד ולמשנה ראשונה נאמנת משום מגו דכיון דהוי סגי לה לטעון אין יורה כחץ שלא תעיז בו ואומרת השמים ביני לבינך דמעיזה בו קושטא קאמרה ולרב המנונא פירוש השמים ביני לבינך ר\"ל שאינו יורה כחץ כו' עד ולזה אינה נאמנת למשנה אחרונה דהא כיון דלא ידע בה בעלה משקרא. והנה נראה מסוגיא זו דלרב המנונא אם היתה טוענת בדבר דידע בה בעלה כגון שטוענת שהוא פרוש ממנה ואינו נזקק לה כלל או שאין לו כח אנשים ישען על ביתו ולא יעמוד שהיא נאמנת כמו שהיא נאמנת לומר לבעלה גרשתני וקי\"ל כרב המנונא כו' עכ\"ל. הרי שכתב דלרב המנונא השמים ביני לבינך דמתניתין היינו שאינו יורה כחץ ובדבר דאיהו לא ידע מעיזה ומשקרא ולהכי אינה נאמנת למשנה אחרונה אבל בטוענת שאין לו גבורת אנשים מהימנא דבדבר דאיהו ידע בה לא משקרא ונאמנת כמו שנאמנת לומר גרשתני ואח\"כ כתב דהלכה כרב המנונא והכריע זה מכמה מקומות בגמרא וא\"כ כיון דס\"ל דנאמנת כיון דקי\"ל כרב המנונא היינו דנאמנת וכופין אותו להוציא דהא בהא תליא כיון דנאמנת כופין אותו להוציא וכמו שנראה מדברי כל הפוסקים וכמ\"ש הרשב\"א בפירוש סי' אלף רנ\"ה וז\"ל ולפיכך נאמנת בטוענת כן וכיון שנאמנת כופין אותו להוציא עכ\"ל הרי דהא בהא תליא וכיון שכן מה זה שחזר וכתב אח\"כ אמנם אם היא תאמץ את לבבה כו' עד ויוציא ויתן כתובה דומיא דהמדיר את אשתו מתשמיש המטה עכ\"ל והא כיון שנאמנת כופין אותו להוציא וליתן כתובה כמו שהוכחתי לעיל ומה לנו אצל הסכמת אחרונים שהסכימו דבכל מקום שאמרו יוציא ויתן כתובה אין כופין על הגט והרי בנדון זה לא אמרו בשום מקום בגמרא יוציא ויתן כתובה עד שיפרשו בו מבקשים על הגט כו' אלא המפרשים ז\"ל אמרו דנאמנת מדרב המנונא וכיון דנאמנת ממילא שמעינן דכופין והשתא כיון דכל הנך רבוותא ז\"ל ס\"ל דנאמנת וכופין הכי נקטינן ודלא כהריב\"ש ומוהר\"ר משה אלשקר ומוהר\"ר לוי ז\"ל עכ\"ל מוהר\"ר יוסף ז\"ל.", + "ואני אומר כל דבריו אלה כפולים ואינם נכונים. מה שתמה על הריב\"ש כבר כתבתי לעיל סי' ל\"ו דאין תמיהתו כלום ודברי הריב\"ש נכונים דנהי דנאמנת היינו לענין דאמרינן ליה להוציא ואמרינן ליה שרי למקרייך עבריינא וכן לענין דכייפינן ליה ליתן כתובה אבל לא לענין לכופו בשוטים להוציא דאפילו הוה מודה לא הוה כייפינן ליה בשוטים וכופין לא תלי בנאמנות כלל. ומ\"ש דהא בהא תליא כיון דנאמנת כופין אותו להוציא וכמו שנראה מדברי כל הפוסקים כו' ליתא דאדרבה מדברי כל הפוסקים נראה להיפך וכמו שכתבתי למעלה. ומ\"ש וכמ\"ש הרשב\"א בפירוש סי' אלף רנ\"ה כו' אין מדברי הרשב\"א ראיה כלל לומר דהא בהא תליא אלא קושטא דמילתא קאמר נאמנת וכופין והיינו בבאה מחמת טענה וכמו שהוכחתי לעיל שזאת היא כוונת תשובת רשב\"א סי' אלף רנ\"ה. אי נמי ר\"ל כופין להוציא אם לא יתן כתובה וכמ\"ש בתשובת רשב\"א סי' תרכ\"ח כופין להוציא או ליתן כתובה. ומ\"ש ומה לנו אצל הסכמת אחרונים כו' והרי בנדון זה לא אמרו בגמרא בשום מקום יוציא כו' לאו מילתא היא כלל וכמו שכתבתי למעלה דהא טעמא דהפוסקים הוא דאין כופין כיון דלא נמצא ראיה ברורה א\"כ חיישינן לחומרא דלא ליהוי גט מעושה ובניה ממזרים וא\"כ פשיטא הוא הדין הכא ואדרבא היכא דאתמר יוציא דמשמע ליה לר\"י בעל התוס' דהיינו כופין ואפ\"ה חשש לחומרא לפירוש ר\"ח דאין לכוף כל שכן היכא דלא אתמר אפי' יוציא דאין לכוף. ומ\"ש והשתא כיון דכל הנך רבוותא ס\"ל דנאמנת וכופין הכי נקטינן כו' ואני אומר דכבר הוכחתי אדרבה להפך דהסכמת כל הפוסקים דאין כופין בטענת אין לו גבורת אנשים אם לא בבאה מחמת טענה וכדעת הריב\"ש ומהר\"ם אלשקר ומהר\"ל ן' חביב. ולפי דעתי הרוצה לעשות מעשה ולכוף מרבה ממזרים בישראל ועתיד ליתן את הדין כי הדין ברור ואמת כמו שכתבתי והכי נקטינן. (וכן פסק בתשובת ר\"א ן' חיים סימן ס\"ג. וכן מסיק בתשובת מוהר\"ר שלמה כהן ספר שלישי סוף סי' מ\"ב לענין מעשה ע\"ש)." + ], + [ + "ונראה לי שגם דעת הרמב\"ם כן שהרי גם הוא פסק בפי\"ב מהלכות אישות כשמואל דבאיני זן ואיני מפרנס אין כופין להוציא אם כן הוא הדין במורד מתשמיש וכדאיתא בכל הפוסקים דחד דינא אית להו וכמו שכתבתי למעלה ואם כן ה\"ה בגבורת אנשים וכמו שכתבו הפוסקים וכמו שכתבתי למעלה. ואף על פי שבתשו' בנימין זאב סי' קכ\"ו דף ר\"ח ע\"ב כתב דלא גרע זה ממומין גדולים דאין לך מומין גדולים יותר מזה כיון דאינו יכול לבעול כו' ולפי זה אף על גב דבמורד ממזונות או מתשמיש אין כופין בגבורת אנשים כופין.", + "מ\"מ דבריו לא נהירין כלל דלא שייך מומים גדולים אלא כגון ריח הפה וריח החוטם שאינה יכולה לדור עמו כלל אי נמי להיש אומרים בנקטעו שתי ידיו או שתי רגליו ומטעם שכתבו דהוי כעבר ובטל מן העולם משא\"כ הכא. וכל שכן לפי מה שכתבתי לקמן בסמוך דאפילו בנקטעו שתי ידיו או רגליו לא הוי מום לכופו בשוטים להוציא. וכן מוכח להדיא בתשובת הרא\"ש כלל מ\"ג סי' י\"ב דאין לו גבורת אנשים לא הוי מום. וכן מוכח ג\"כ להדיא בתשובות רמב\"ן סי' קל\"ט ובשאר כל הפוסקים ואין צורך להאריך בזה כי הוא דבר פשוט. וגם בעל בנימין זאב עצמו מערבב דבריו וכתב אח\"כ כיון דאין לו גבורת אנשים והיא באה מחמת טענה בעינא חוטרא כו' כייפינן ליה להוציא כו' וכן מוכח שם עוד מדבריו כמה פעמים דלא הוי מום וכן עיקר." + ], + [ + "ועוד נלפע\"ד דלמעשה אין לכוף בשוטים אפי' בנקטעו ב' ידיו או ב' רגליו או נסמו ב' עיניו אף על פי שהטור סי' קנ\"ד כתב סתמא בכה\"ג דכופין היינו משום שנמשך אחר מ\"ש הרא\"ש בפסקיו ס\"פ המדיר (סי' יח) אבל מ\"מ הלא בתשובה (כלל מב סי' ב') לא פסק הרא\"ש כן. וכן נראה מדקאמר ת\"ק סתם האיש שנולדו בו מומין אין כופין להוציא משמע דאין חילוק בדבר. וגם הרי\"ף (לו.) משמע דס\"ל הכי וגם הרמב\"ם סוף הל' אישות (פכ\"ה ה\"א) והסמ\"ג (עשין מח) ושאר כל הפוסקים לא חילקו בכך.", + "ואף על פי שהרב ב\"י בבדק הבית כתב שכדברי הרא\"ש בפסקים נראה מדברי הרמב\"ם סוף הל' אישות אין נ\"ל כן דזה לשון הרמב\"ם האיש שנולדו בו מומין אחר שנשא אפילו נקטעה ידו או רגלו או נסמית עינו אין כופין אותו להוציא כו' אבל אם נולד לו ריח הפה או ריח החוטם כו' כופין אותו להוציא עכ\"ל. ונראה דהרמב\"ם לישנא דרשב\"ג נקט ואהכי נקט נקטעה ידו או רגלו. תדע מדכתב אח\"כ אבל אם נולד לו ריח הפה כו' ולא מפליג בידו ורגלו גופיה בין אחת לשתים. ויהיה איך שיהיה כל היכא דאיכא למידק לחומרא ולקולא פשיטא דלחומרא דייקינן ואין כופין דלא ליהוי גט מעושה ובניה ממזרים. ואף על פי שכתוב בתשובת הרא\"ש שם ומיהו בפסקים כתב אח\"כ שכופין להוציא לא ידעתי מי הוא הכותב שכ\"כ בפסקיו אח\"כ דילמא לא היא אלא בתשובה כן כתב אח\"כ. ואף על גב דהטור כתב בחו\"מ סוף סימן ע\"ב על פסקיו שסותרים התשובות ודאחרונה היא הרי כבר כתב הב\"י ביו\"ד סימן ר\"א סוף דף רל\"ג שאפשר דוקא באותו דין שהיה ידוע לו להטור שאותו פסק כתב באחרונה. ועוד דהכא אפילו היו הפסקים אחרונים נראה דס\"ל דלמעשה אין כופין דהא בפסקיו פ' המדיר גבי איני זן ואיני מפרנס פסק דכופין וכתב שכן מסתבר ואפ\"ה חשש לחומרא בפ' הבא על יבמתו לפירוש ר\"ח דאין לעשות מעשה לכוף אם לא היכא דמפורש להדיא כי היכי דלא ליהוי גט מעושה ובניה ממזרים וכמו שכתבתי לעיל סי' י\"ח וא\"כ פשיטא דה\"ה הכא. על כן נראה עיקר דאע\"ג דלהלכה ס\"ל דכופין מ\"מ בתשובת שאלה שהיא מעשה לא רצה להורות כן. וכן נראה דעת מהר\"מ איסרלש שכתב דעה זו בלשון וי\"א. גם בלבוש כתב וי\"א כו' ומסיים להדיא בלבוש ואין נוהגין כן ומנהג זה לפי דעתי תורה הוא והמשנה ממנהג זה מרבה ממזרים בישראל. ואף על פי שגם רבינו ירוחם נתיב כ\"ג ח\"ח (סא ע\"ג) כתב בסתם כדברי הטור מ\"מ נ\"ל לענין מעשה כמו שכתבתי." + ], + [ + "וא\"כ כיון דדעת הרמב\"ם דבמורד ממזונות לחוד לא כייפינן (והיינו דאין כופין כלל דלהרמב\"ם אין חילוק בין יוציא לכופין אלא אפילו היכא דאתמר יוציא כופין וכמ\"ש הרב המגיד בשמו והבאתיו לעיל סי' ל\"ב) א\"כ ה\"ה במורד מתשמיש לחוד או בטענת גבורת אנשים. וכן נ\"ל להוכיח עוד מדברי הרמב\"ם שכתב בפי\"ד מהלכות אישות המורד על אשתו ואמר הריני זן ומפרנס אבל איני בא עליה מפני ששנאתיה מוסיפים לה על כתובתה כו' וישב ולא ישמש כל זמן שתרצה היא לישב עכ\"ל. ומדלא כתב שהרשות בידה אם תרצה שיגרשנה יגרשנה מיד משמע דס\"ל דכיון דקי\"ל באיני זן ואיני מפרנס אין כופין להוציא ה\"ה באיני משמש. ואף על פי שהרב המגיד שם כתב על דברי הרמב\"ם וז\"ל וכתב רבינו כל זמן שתרצה היא לישב לפי שאם לא רצתה כופין לגרשה כיון שאינו רוצה להיות עמה עכ\"ל.", + "לפענ\"ד אין זה מוכרח בדברי הרמב\"ם ומ\"ש הרמב\"ם כל זמן שתרצה היא לישב היינו לאפוקי אם היא רוצה שיכפוהו לשמש דאז ודאי כייפינן ליה בכל מה דאפשר ואין מוסיפין לה. ואולי גם כוונת הרב המגיד כן ומ\"ש כופין לגרשה היינו שכופין אותו לשמש או לגרש ואין זה נקרא כפיה על הגט וכמו שכתבתי לקמן סי' מ\"ח בשם הרא\"ש והריב\"ש. ועוד דאפילו יהיה דעת הרמב\"ם כן מ\"מ י\"ל דאיהו לטעמיה אזיל דס\"ל דכל היכא דאתמר יוציא היינו כפיה וכמ\"ש הרב המגיד שם בשמו והבאתיו לעיל סי' ל\"ב וא\"כ כיון דתנן גבי מדיר את אשתו מתשמיש המטה יוציא א\"כ פשיטא דהוא הדין מורד. וא\"כ צריך לומר דיש חילוק בין מורד ממזונות למורד מתשמיש וטעמא דבשלמא במזונות י\"ל טעמא דשמואל עד שיכפוהו להוציא יכפוהו לזון משא\"כ בתשמיש דאשה בושה בכל פעם לבוא לב\"ד לתבוע עניני תשמיש. אי נמי דבמזונות יכולים לכפותו שיתן לה צרכי מזונה בפעם אחת על איזה זמן הרבה שלא תצטרך לתובעו עוד איזה זמן וזה לא שייך בתשמיש. אבל כל זה אינו נראה עיקר. והעיקר נ\"ל דהרמב\"ם ס\"ל דגם במורד מתשמיש אין כופין לשמואל." + ], + [ + "ונ\"ל להביא ראיה לזה מדאמרינן פ' אף על פי (כתובות דף ס\"ג.) תנן וכן המורד על אשתו בשלמא למ\"ד מתשמיש לחיי אלא למ\"ד ממלאכה מי משועבד לה אין באומר איני זן ואיני מפרנס והאמר רב האומר איני זן ואיני מפרנס יוציא ויתן כתובה ולאו לאמלוכי ביה בעי עכ\"ל הגמרא. ואם איתא דבמורד מתשמיש גם לשמואל יוציא ויתן כתובה א\"כ הא למ\"ד מורד מתשמיש אדרבה קשה טפי בפשיטות מכולי עלמא אפי' בלא רב.", + "והכי משמע נמי ממ\"ש התוס' (שם ד\"ה והאמר) והרא\"ש שם (סי' לב) וז\"ל והאמר רב יוציא ויתן כתובה משמואל דפליג עליה דרב לא פריך דלדידיה אתי שפיר דאע\"פ שכופין אותו על כרחו לזונו מ\"מ מוסיפים כיון דאינו רוצה לזונה אלא ע\"י כפיה אבל לרב שכופין אותו לגרשה מיד מה שייך תוספת עכ\"ל. ואם איתא דבתשמיש מודה שמואל א\"כ הדרא קושיא לדוכתה דטפי הו\"ל לאקשויי הכי אמ\"ד מתשמיש אפי' משמואל. ואף על גב דהתוס' והרא\"ש כתבו שם מיד אח\"כ וז\"ל וא\"ת למ\"ד מתשמיש נמי תיקשי דע\"כ מורד מתשמיש נמי כופין להוציא דאטו לעולם יוסיפו על כתובתה ותתעגן כל ימיה וי\"ל דהוי מצי למימר ולטעמיך עכ\"ל אין כוונתם אלא דלמ\"ד מתשמיש הוי מצי למימר ולטעמיך דלדידיה נמי קשיא מרב אבל ודאי כי קשיא מכולי עלמא לא שייך למימר דהוי מצר למימר ולטעמיך דהא אדרבה למ\"ד מתשמיש קשיא בפשיטות אפי' בלא רב ולמה לו להזכיר רב כלל. אלא ודאי קושיית התוספות והרא\"ש היא הא דפריך מרב דהא למ\"ד מתשמיש נמי קשה מרב דכיון דרב לא ס\"ל האי סברא דעד שכופין להוציא כופין לזון א\"כ גם בתשמיש לית ליה האי סברא דעד שכופין להוציא יכפוהו לשמש וא\"כ בע\"כ דס\"ל במורד מתשמיש נמי יוציא דאי לא יוציא ולא יכפוהו לשמש א\"כ תתעגן כל ימיה אבל לשמואל דס\"ל עד שיכפוהו להוציא יכפוהו לזון ה\"נ ס\"ל במורד מתשמיש שכופין לשמש וא\"כ לדידיה לק\"מ למ\"ד מורד מתשמיש כי היכי דלא קשיא לדידיה מידי למ\"ד מורד ממלאכה כן נ\"ל כוונת התוס' והרא\"ש והוא ברור. וא\"כ כיון דהוכחתי דלשמואל במורד מתשמיש לא אמרינן דיוציא ויתן כתובה אלא כופין לשמש א\"כ כל הפוסקים שהבאתי לעיל והרמב\"ם שפסק כשמואל נמי בע\"כ ס\"ל הכי." + ], + [ + "ובהיות כן קשה לי על מ\"ש הש\"ע סי' קנ\"ד סעיף ג' וז\"ל האומר איני זן ואיני מפרנס כופין אותו לזון ואם אין ב\"ד יכולים לכופו לזון כגון שאין לו במה לפרנס ואינו רוצה להשתכר להרויח ולזון אם תרצה היא כופין אותו להוציא מיד ויתן כתובה וכן הדין למי שאינו רוצה לשמש עכ\"ל. דדברים אלו סותרים זה את זה תוך כדי דבור. דכיון דבאיני זן ואיני מפרנס העתיק לשון הרמב\"ם והיינו שפסק כשמואל וכמ\"ש הר\"ן והרב המגיד בשמו וכן משמע בב\"י א\"כ ה\"ה באינו רוצה לשמש אין כופין וכמו שהוכחתי למעלה מן הגמרא וכל הפוסקים ומדברי הרמב\"ם גופיה דמורד מתשמיש דינו כמורד ממזונות. ועוד כיון דפסק כשמואל א\"כ לא נזכר בשום מקום גבי מורד מתשמיש כופין וליכא למימר דנלמד ממורד ממזונות דהא במורד ממזונות גופיה פסק כשמואל והרי בסעיף כ' כתב בש\"ע דהיכא דלא אתמר בהדיא לכוף אין כופין. ודוחק לומר דמ\"ש וכן הדין למי שאינו רוצה לשמש ארישא קאי ור\"ל שכופין אותו לשמש. ועוד דמדברי הרב בהג\"ה לא משמע כן. ועוד דבריש סי' ע\"ז כתב הש\"ע להדיא כדברי הטור ואם היא רוצה כופין אותו מיד להוציא וליתן כתובה." + ], + [ + "וגם קשיא לי על הרב בהג\"ה דבראש סימן ע\"ז ובסי' קנ\"ד סתם כדברי הש\"ע דבמורד מתשמיש כופין להוציא ואח\"כ בסי' קנ\"ד סעיף כ\"א אחר מ\"ש בעל הש\"ע שם דאין לכוף אלא במקום שנאמר בפירוש לכוף כתב בהג\"ה דה\"ה דאין לנדות כמו שאין לכוף בשוטים ומסיים בהג\"ה אבל מי שאינו מקיים עונה יכולין לנדותו ולהחרימו שיקיים עונה או שיגרש כי אין זה כפיה רק לקיים עונה וכן כל כיוצא בזה עכ\"ל. ודברים אלו הם לקוחים מהריב\"ש סי' קכ\"ז וכדאיתא בדרכי משה וכמו שנרשם בכל ספרי הש\"ע. ותימא דהריב\"ש לא כתב שם כן אלא לפי שיטתו דס\"ל במורד מתשמיש אין כופין להוציא אבל להרב שסתם בריש סימן ע\"ז ובסעיף ג' סי' קנ\"ד כהמחבר דכופין להוציא מה לנו לכופו שיקיים עונה ומה לו לטעם שאין זה כפיה ממש הא אפילו כפיה ממש עושין במורד מתשמיש. וגם לישנא דלנדותו ולהחרימו שכתב הרב בסוף דבריו מגומגם דעדיפא מיניה הו\"ל לאשמועינן דאפילו להכותו ולכפותו בשוטים על זה יכולים לעשות שיקיים עונה. וכל זה שכתבתי מוכח בריב\"ש עצמו להדיא וז\"ל הריב\"ש שם דמשום תשמיש לחוד או מזונות לחוד אין כופין כו' אבל מה שהיו הב\"ד יכולים לעשות לה לכוף הבעל לשוב ולהיות אצלה ולישן עמה בקירוב בשר ולקיים מצות עונה לפי כחו כמו שהיו יכולים לעכבו שלא יצא מן העיר בזולת רשותה בעד מצות עונה שהוא מחוייב בה מן התורה ואם לא רצה לשוב במצות הב\"ד מנדין אותו כמו שמנדין מן הדין לגברא דלא ציית דינא וכל שכן שעובר על דברי תורה אף על פי שאין לוקין על לאו של עונתה לא יגרע לפי שהוא לאו שאין בו מעשה ואין לוקין עליו מ\"מ מנדין אותו או מכין אותו עד שיקבל עליו לקיימה ואם הוא מעצמו מגרשה כדי להנצל מזה אין זה גט מעושה שהרי אין הב\"ד כופין אותו על הגט כלל אלא לקיים מצות עונה כפי יכלתו כמו שחובה עליו מן הדין והרי זה כמי שהיו נושים בו ממון והיה תפוס בבית הסוהר בעד החוב ההוא ואמרו לו קרובי אשתו אם תגרש אשתך נפרע אנחנו בעדך החוב ההוא ותצא ממאסרך והוא נתרצה בזה וגירשה מרצונו היאמר אדם שזה יהיה גט מעושה מפני שעשה זה כדי לצאת מבית הסוהר שהרי לא היה תפוס כדי שיגרשה אלא בעד חובו והגט אינו מעושה אלא מרוצה. וכתוב בספר אבן העזר (טור סימן קנ\"ד) שנשאל הרא\"ש ז\"ל (כלל מג סי' טו) באשה שיראה מבעלה שילך לארץ אחרת ושואלת שיגרשנה או שישבע לה שלא ילך והשיב אם ידוע שדעתו לילך ישביעוהו שלא ילך או יכפוהו שיגרשנה לזמן קודם שילך ע\"כ הנה שכיון שאומרים לו או תעשה המוטל עליך מן הדין או תגרשנה אין זה כפיה על הגט במוחלט אלא שכופין אותו על מה שיש לו לעשות מן הדין ואם יגרשנה יפטר עם היות שהרב ז\"ל עצמו סובר שלעולם אין כופין על הגט אלא באותן שהזכירו כן חכמים בפירוש כמ\"ש בסמוך עכ\"ל הריב\"ש. הרי להדיא כמו שכתבתי והוא פשוט מעצמו.", + "והיה אפשר ליישב דברי הש\"ע והרב בהג\"ה אך כי לא יתקבל הישוב ההוא אם לא בדוחק גדול מכמה טעמים על כן יפה שתיקתי מדבורי. בשגם כי יהיה איך שיהיה העיקר לענין הדין כמו שהעליתי למעלה דבמורד ממזונות לחוד אין כופין להוציא וכן במורד מתשמיש אין כופין להוציא אם לא בבאה מחמת טענה ואף במונע ממנה כל ענייני אישות דנראה עיקר לדינא דכופין להוציא אפילו אינה באה מחמת טענה וכמו שכתבתי לעיל מ\"מ למעשה יש לחוש לסברת האומרים שאין לכוף דלא ליהוי גט מעושה ובניה ממזרים וכמש\"ל סי' כ\"ח." + ], + [ + "וא\"כ גם מ\"ש הרב רמ\"א בהג\"ה סי' קנ\"ד ס\"ג וז\"ל וכן איש שרגיל לכעוס ולהוציא אשתו מביתו תמיד כופין אותו להוציא כי עי\"ז אינו זנה לפעמים ופורש ממנה בתשמיש יותר מעונתה והוי כמורד ממזונות ותשמיש עכ\"ל. נלפע\"ד דאין להורות כן למעשה מטעם שכתבתי וגם דין זה דהרב רמ\"א לקוח מתשובות רשב\"א סי' תרצ\"ג והמעיין ברשב\"א שם יראה דלא כתב כן הלכה למעשה רק כתב דאפשר דאף שמואל מודה כו'. וגם בב\"י סי' קנ\"ד כתב וז\"ל וכתוב בתשובות הרשב\"א סי' תרצ\"ג על מי שהורגל לכעוס ולהוציא אשתו תמיד אפשר שכופין אותו להוציא כו' הרי שכתב בשם הרשב\"א לישנא דאפשר ופשיטא דלא סמכינן אלישנא דאפשר להוציא אשה מבעלה במקום שיש לחוש דהוי גט מעושה ובניה ממזרים כן נ\"ל." + ], + [ + "ומ\"ש הש\"ע סי' קנ\"ד ס\"ז והבאתיו לעיל סי' א' יש אומרים שהיא נאמנת כו', כבר כתבתי לעיל סי' ב' דהיינו משום שהרמב\"ן והרשב\"א חששו כן לדברי הרמב\"ם פט\"ו מה' אישות ולדברי הירושלמי שנראה מדבריהם שאינה נאמנת בטענת אינו יכול. מיהו גם מדברי הרמב\"ן והרשב\"א מבואר דהעיקר דנאמנת.", + "וכדמוכח להדיא בגמרא דילן שלהי נדרים דכל טענה שהבעל יודע האמת כמו היא, לא משקרא ונאמנת לרב המנונא דקי\"ל כותיה בטוענת גרשתני, וכמו שאכתוב לקמן סי' נ\"ח ונ\"ט. ואדרבה נראה דאפי' רבה דפליג עליה דרב המנונא בטוענת גרשתני מודה בטוענת אין לו גבורת אנשים דמבזה נפשיה, וכדמשמע בגמרא שם להדיא דהיכא דהבעל ידע בה וקמבזה נפשיה אפילו רבה מודה, כן נ\"ל. ושוב מצאתי כן בתשוב' מהר\"מ דפוס פראג סי' תתקמ\"ז דאף רבה מודה בזה ע\"ש." + ], + [ + "ומה שחששו הרמב\"ן והרשב\"א כן לדברי הרמב\"ם והירושלמי נלפע\"ד דליכא חששא כלל, ואדרבה מהרמב\"ם והירושלמי משמע כמו בגמ' דילן וכמו שאבאר. וז\"ל הרמב\"ם פט\"ו מה' אישות דין ט\"ו האשה שבאתה לב\"ד ואמרה בעלי אינו יכול לשמש כדרך כל הארץ שמוש שמוליד, או שאינו יורה כחץ, יעשו הדיינים פשרה כו' עד שתשהה י' שנים כו'. ומזה הבינו בתשובות רמב\"ן סי' קל\"ט ובתשובות רשב\"א סי' תרכ\"ח דס\"ל להרמב\"ם דבטענת אין לו גבורת אנשים אינה נאמנת, דומיא דטענת יורה כחץ, וגם מהר\"ם אלשקר בתשובה סי' פ\"ט הבין כן בפשיטות עד שהעתיק לשון הרמב\"ם כן כאילו הוא לשון הרמב\"ם עצמו (וכן נראה שהבין בתשובות מבי\"ט ח\"ב סי' רס\"ז). ותמיהני איך רצו להבין מדברי הרמב\"ם כן, וכי זהו בכלל לשון אינו יכול לשמש כדרך כל הארץ שמוש שמוליד, והלא באין לו גבורת אנשים אינו יכול לשמש כלל, ומאי אינו יכול לשמש כדרך כל הארץ שמוש שמוליד דקאמר. ועוד קשה שאין זה מדרך הרמב\"ם להמציא דין חדש מה שלא נזכר בתלמוד כלל. אלא ודאי פשוט דמ\"ש הרמב\"ם אינו יכול לשמש עמי שמוש שמוליד דומיא דיורה כחץ קאמר, ואף על גב דבגמרא ליתא אלא יורה כחץ לבד משמע ליה להרמב\"ם בפשיטות דלאו דוקא הוא דה\"ה אם טוענת איזה טענה אחרת שמשמש עמה שימוש שאינו מוליד דינא הכי. או אפשר שכל זה מדברי האשה הוא וה\"ק הרמב\"ם, בין שאמרה בעלי אינו יכול לשמש שימוש שמוליד ולא פירשה בדבריה סיבת המניעה, בין שאמרה בפירוש שאינו יורה כחץ. וכ\"כ מהר\"ל ן' חביב בתשובה סי' ל\"ג שכן הוא כוונת הרמב\"ם ושגם הוא מודה לדינא בטענת אין לו גבורת אנשים שהיא נאמנת, וכדמוכח בגמרא סוף נדרים ובהסכמת כל הפוסקים, ע\"ש שהאריך בזה. (וכ\"כ בתשובות ר\"א ן' חיים סי' ס\"ג ע\"ש ובתשובות מוהר\"ר שלמה כהן ספר שלישי סי' מ\"ב ע\"ש)." + ], + [ + "וגם הטור נראה שהבין כן בדעת הרמב\"ם, שהרי העתיק דבריו אלו בסתם בס\"ס קנ\"ד ולעיל בריש הסימן כתב בסתם דבטענת אינו יכול נאמנת, וכ\"כ מהר\"ל ן' חביב שם שכן כונת הטור. וראיתי להב\"ח שכתב בס\"ס קנ\"ד אמה שהביא הטור דברי הרמב\"ם דלעיל וז\"ל, ואיכא לתמוה דלעיל ס\"ו כתב רבינו בדין זה דכופין אותו להוציא מיד אפי' תוך י', וכאן הביא דברי הרמב\"ם דאין כופין, וי\"ל דלעיל כיון דמכחישה כופין מדרב המנונא דאין אשה מעיזה פניה בפני בעלה ובודאי קושטא קאמרה, ודברי הרמב\"ם בשאינו מכחישה ובהא אמרינן בנדרים יעשו דרך בקשה עכ\"ל.", + "ודברים אלו תמוהים דיציבא בארעא וגיורא בשמי שמיא, דנאמר דבמכחישה כופין ובאין מכחישה אין כופין, והלא לא קאמר רב המנונא אלא מטעם דאין אשה מעיזה פניה נגד בעלה מהימנא, והוה כאילו אינו מכחישה, והאיך נאמר דבאינו מכחישה עדיף טפי, זהו דבר שאין הדעת סובלתו. גם בכל הפוסקים איתא להדיא הפך דבריו. אלא ודאי העיקר כמו שכתבתי דבסוף הסי' מיירי בטוענת שאינו יורה כחץ.", + "ואולי גם כוונת הב\"ח היא כן, ור\"ל כיון שטוענת שאינו יכול והבעל מכחישה נאמנת, כיון דבעלה ידע בה ומכחישה, אי לאו דקושטא קאמרה לא הוה משקרא ומעיזה פניה נגדו, ודברי הרמב\"ם באינו מכחישה אלא שטוענת שאינו יורה כחץ והלכך מעיזה דסברה בעלה לא ידע בה. וא\"כ דברי הב\"ח הם ממש כמו שכתבתי." + ], + [ + "ומה שחששו הרמב\"ן והרשב\"א להירושלמי (נדרים פ\"א ה\"ב) נמי לאו מילתא היא, דאדרבה לפי הבנתם בירושלמי צריך להגיה בירושלמי וכדאיתא בתשו' ריצב\"א שבתשוב' מיימוני לספר נשים סי' ו' שהירושלמי מיירי בטענת אינו יכול, ומה דאיתא בירושלמי כמה דרחיקא שמיא מן ארעא כך תהא ההיא איתתא רחיקא מבעלה כו', מלת תהא טעות הוא וצ\"ל כך ההיא איתתא רחיקא כו'. ואין זה נראה, ויותר נראה להשוות הירושלמי עם גמרא דילן, ואין כאן טעות סופר והכי קאמר, כך תהא ההיא איתתא רחיקא מבעלה מחמת שלא תלד לפי שאין יורה כחץ, וכעין מה שפי' רש\"י בפירוש התורה בפ' בראשית (ב, כד) ודבק באשתו והיו לבשר אחד, הולד נוצר ע\"י שניהם ושם נעשה בשרם אחד עכ\"ל רש\"י. וכן משמע להדיא מהערוך (ערך שמים) וסמ\"ג סוף עשין מ\"ח דף קכ\"ח ע\"ג שכתבו וז\"ל, מפרש בירושלמי שצועקת על בעלה ואומרת כמה שהשמים רחוקים מן הארץ כך אהיה רחוקה ממך, לפי שאין שכבת זרעו יורה כחץ ואינו ראוי להוליד ע\"כ לשונם. וגם בתשובת רמב\"ן גופי' סימן קל\"ט מסיק וז\"ל אבל ה\"ר נתן בעל הערוך פירש אף הירושלמי בטענת יורה כחץ כו'. ואף שבתשובת ריצב\"א שם כתב וז\"ל, ואף על פי שהייתי יכול לפרש הירושלמי כתלמוד שלנו וביורה כחץ, וה\"פ כמה דשמיא רחיקא מארעא כך תהא ההיא איתתא רחיקא מבעלה לעולם לענין שלא תבנה ממנו לפי שאינו יורה כחץ, מ\"מ אין הלשון נמשך לי אחר פירוש זה עכ\"ל. מ\"מ לפי מה שכתבתי הלשון נמשך כהוגן אחר פירוש זה. ומ\"מ לענין דינא כתב בתשובת ריצב\"א שם דנאמנת בטענת אינו יכול וכדמוכח בגמרא דילן. (שוב ראיתי בגמרא קדושין הנדפסת עם תוס' רי\"ד יש שם בסוף המסכת קצת לקוטי דינים וכתוב שם וז\"ל, כתב ריצב\"א הטוענת אין לאישי גבורה והוא אומר שיכול אך שהיא מורדת נאמן, ואם הודה לה יוציא ויתן כתובה עכ\"ל. ולא ידעתי מאין הוציא כן, כי לפי מה שכתבתי אדרבא דעת ריצב\"א שהיא נאמנת). וגם מהר\"ל ן' חביב בתשובה שם כתב שהירושלמי אינו חולק אתלמוד שלנו בדין דטוענת אינו יכול, והביא שם דברי הערוך והסמ\"ג דלעיל, רק שאח\"כ כתב דהירושלמי מיירי בטוענת שהוא מורד מתשמיש. ונ\"ל דלא הוצרך לזה אלא להרמב\"ם והרב המגיד פי\"ד דאישות דין ט\"ז דנראה להדיא מדבריהם שמפרשים הירושלמי כן, והוציאו מהירושלמי שבטענת מורד יעשו פשרה כו' עיין שם, וכן נראה להדיא מהשגת הראב\"ד שם ע\"ש, אבל לדעת שאר פוסקים א\"צ לכל זה אלא יש לומר דהירושלמי מיירי בטוענת אינו יורה כחץ ממש כמו גמרא דילן וכמו שכתבתי." + ], + [ + "ואין להקשות לפי מה שכתבתי דגם הרמב\"ם מודה בטענת אין לו גבורת אנשים דנאמנת, הא בטענת מורד ממני מתשמיש כתב דאינה נאמנת. הא ע\"כ לאו קושיא היא, דהא הטור כתב בפשיטות בסי' קנ\"ד בטוענת אין לו גבורת אנשים דנאמנת ובסוף סימן ע\"ז העתיק בסתם דברי הרמב\"ם דבטענת מורד אינה נאמנת, (וכן הש\"ע כתב בס\"ס ע\"ז בסתם כדברי הרמב\"ם, ובסי' קנ\"ד סעיף ו' גבי טענת אינו יכול כתב דנאמנת).", + "הן אמת שבדרישה סי' קנ\"ד סט\"ז הרגיש בזה ותירץ דבסי' ע\"ז לא קאמר דאינה נאמנת אלא לענין כתובה.", + "אבל אין זה נראה בעיני, דא\"כ הו\"ל לפרושי התם דהיכא דהיא רוצה לצאת ממנו בלא כתובה אמרינן ליה דיוציא וגם שאין כופין אותה לדור עמו. אלא נ\"ל דבטענת מורד ליכא כאן העזה, כי אדרבה היא רוצה שלא ימרוד, שהרי אם יקבל עליו שלא ימרוד ותהיה בטוחה בו לא תטעון עליו שום דבר, משא\"כ בטענת אינו יכול דיש כאן העזה שהרי בטענה זו מוכרח הוא לגרשה שהרי לא יועיל לו שוב שום דבר. וכ\"כ בתשו' מהר\"ל ן' חביב סי' ל\"ג וז\"ל, וזה שחלוף גדול יש בין טענה שאין לבעלה גבורת אנשים לבוא עליה ובין טענה שבעלה מורד מתשמיש ואינו רוצה להזקק עמה, כי אף על פי שבשתיהן יודע הבעל אם האשה אומרת אמת אם לא, עם כל זה בטענת שאין לבעלה גבורת אנשים היא מעיזה פניה, דומיא דההיא דאומרת לבעלה גרשתני, כי היא מעיזה בפני בעלה לפרוק עולו מעליה, ומטעם זה היא נאמנת בשתיהן, אמנם בטוענת שהוא מורד מתשמיש אין כאן העזה לדעתה, דאדרבה מתחננת לפני ב\"ד שיעתרו לבעלה ויירצה וישיב אפו מעליה עכ\"ל.", + "אמנם מ\"ש מוהר\"ר לוי ן' חביב שם וז\"ל, וכבר ראיתי מ\"ש הריב\"ש ז\"ל בתשובותיו (סי' קכז) דלרב המנונא אלו הב' חלוקות שוות בדינם, שכתב וז\"ל, ונראה דלרב המנונא אם היתה טוענת דבר דידע בה בעלה כגון שטוענת שהוא פרוש ממנה ואינו נזקק לה כלל, או שאין לו כח אנשים ישען על ביתו ולא יעמוד שהיא נאמנת כמו שהיא נאמנת לומר לבעלה גרשתני ע\"כ. גם ככה נראה מלשון הר\"ן ז\"ל (נדרים צא. ד\"ה נהי) שכתבתי למעלה וז\"ל, וכיון דמש\"ה מהימנא טפי כו' ש\"מ דבאומרת אינו נזקק עמי כלל כיון דבעלה ידע מהימנא אפי' למשנה אחרונה כו', דמשמע דכשאומרת אינו נזקק עמה אין חילוק בין שאמרה שהוא מפני שאין לו גבורת אנשים או שאמרה שהוא מורד. עם כל זה אני ליישב דעתו של הרמב\"ם ז\"ל באתי דלא ליקשי ליה כלל מסוגיא דגמרא עכ\"ל.", + "נלפע\"ד דאין מדברי הריב\"ש והר\"ן סתירה לדברי הרמב\"ם, דלשון אינו נזקק עמי כלל שכתב הר\"ן יש לפרשו שאינו נזקק עמי מחמת שאינו יכול. וראיה לזה שהרי כתב הרשב\"א בתשובה ומביאו ב\"י וז\"ל, בטוענת אינו יכול בעניותנו אין בידנו ראיה מכרחת כו', אבל באינו יכול כופין להוציא ואפי' באה בלא טענה שזהו מעיקר הזיוג, שהלא על דעת כן נכנסה לחופה. ועוד הוא עובר על מ\"ע, ואפילו באומר הוא בבגדו והיא בבגדה כופין אותו להוציא כל שכן מי שאינו נזקק לה כלל עכ\"ל, הרי שכינה טענת אינו יכול בלשון אינו נזקק לה כלל. וגם לשון הריב\"ש שכתב שטוענת שהוא פרוש ממנה ואינו נזקק לה כלל או שאין לו כח אנשים כו' (וכ\"כ הסמ\"ק ס\"ס רפ\"ד כלשון הריב\"ש), יש לפרש כן שטוענת שפרוש ממנה מחמת שאינו יודע בדרך כל הארץ כגון שאין לו תאות המשגל או שאינו בקי בדרך כל הארץ. או ה\"ק שאינו נזקק עמי כלל מחמת שאינו מתקשה כלל או שאין לו כח גבורת אנשים שישען על ביתו ומתקשה קצת ומיד חוזר הקשת לאיתנו וישען על ביתו ולא יעמוד, וכה\"ג כתבו התוס' סוף נדרים (צא . ד\"ה קסבר) וז\"ל אשה שטוענת שבעלה אינו יכול להתקשות או שאינו בקי בדרך ארץ נאמנת עכ\"ל. וכה\"ג כתב הרא\"ש בתשובה כלל מ\"ג דין ה' וז\"ל, ומה שטוענת שאינו איש ואינו נזקק לה, בטענה זו נאמנת כו', אבל בטוענת שמורד כיון שלפי דבריה הדבר מסור ביד הבעל, א\"כ לא שייך כאן טעמא דהעזה ולכך אינה נאמנת, כן נ\"ל.", + "ולפי זה צריך לפרש מ\"ש הרב רמ\"א בהג\"ה סי' קנ\"ד ס\"ז והבאתיו לעיל סי' א' אם טענה שבעלה אינו שוכב עמה ואינו בא עליה דינו כדין טוענת שאין לו גבורת אנשים עכ\"ל, ג\"כ צריך לפרש לשונו כמו שפירשתי לשון הריב\"ש, ולא שכוונתו לומר שטוענת שיכול ובכיון אינו שוכב עמה דהיינו שמורד. תדע שהרי בדרכי משה כ\"כ (סק\"ח) בשם תשו' הרא\"ש כלל מ\"ג ותוס' דסוף נדרים, ושם לא הזכירו שטוענת שמורד אלא כמו שכתבתי.", + "ומ\"מ לשון הרב רמ\"א צריך עיון, דפשט לשונו לא משמע הכי, וגם הו\"ל לפרש ולא לסתום. ועוד דא\"כ לאיזה צורך הוצרך לכתבו כלל וגם לכתוב דינו כדין טוענת שאין לו גבורת אנשים, הא פשיטא דהיינו הך, וצ\"ע." + ], + [ + "מ\"מ יהיה כוונת הרב רמ\"א איך שיהיה, העיקר כמו שכתבתי דכשטוענת שמורד מתשמיש אינה נאמנת, אבל בטוענת אינו יכול נאמנת. וגם בתשו' מהו' יוסף ז\"ל ובתשו' ר\"ש כהן סי' ק\"ס האריך בזה והעלה דהירושלמי והרמב\"ם מיירי כמ\"ש הערוך והסמ\"ג ורמב\"ן שם ופסק דנאמנת. אך בתשו' מוהר\"ר משה אלשקר סי' פ\"ט האריך בזה ופסק שאינה נאמנת, וכל דבריו אינם נכונים וכמו שכתבתי לקמן סי' ס\"ט. גם מ\"ש שם שכן דעת הירושלמי והרמב\"ם כבר כתבתי דליתא. גם מה שהקשה מהר\"מ אלשקר גופיה שם אהא דכתב הרמב\"ם פי\"ד דאישות האשה שאמרה לבעלה גרשתני נאמנת אפי' תובעת כתובתה, ותירץ דהיינו טעמא דגרשתני, משום דהוא דבר דאתי מידו לידה, אי נמי דאי לאו דגרשה ודאי לא הוה מעיזה פניה כל כך בפני בעלה, ולשבת כל ימיה באיסור אשת איש ובניה לעולם ממזרים, ולפיכך נאמנת אפילו בתובעת כתובתה, משא\"כ בשמים ביני לבינך דלית ביה האי טעמא אינה נאמנת כלל עכ\"ל.", + "ולא נהירא, דבגמרא סוף נדרים מוכח להדיא דאין לחלק בכך, אלא משמע התם להדיא דהך דהשמים ביני לבינך דמי ממש לגרשתני, רק דמחלק התם בגמרא דבהשמים ביני לבינך דסברה נהי דבביאה ידע ביורה כחץ מי ידע ומש\"ה משקרא, אלמא דבטענת אינו יכול דהבעל ידע כמו היא פשיטא דנאמנת כמו בגרשתני ע\"ש, דמוכח כך להדיא בכולא סוגיא.", + "ואף שהרא\"ש סוף נדרים (סי' ח) כתב ג\"כ וז\"ל, ועוד נ\"ל טעם טוב דהלכתא כרב המנונא דאפילו למשנה אחרונה היא תובעת שיגרשנה בעלה, וחיישינן שמא עיניה נתנה באחר ותנשא לו אחר שיגרשנה בעלה, אבל ודאי חזקה שלא תאמר אשה לבעלה גרשתני להפקיע עצמה בטענת שקר מתחת בעלה להיות באיסור אשת איש כל ימיה עכ\"ל. ודאי דאין כוונת הרא\"ש לומר דבטענה שהבעל יודע כמו היא אינה נאמנת, רק בההיא דגרשתני, שהרי הרא\"ש גופיה העתיק שם מקודם בסמוך סוגיית הגמרא דלעיל. ועוד דהרא\"ש בתשובה כלל מ\"ג דין א' ודין ה' ודין י\"ב כתב להדיא דבטענת אינו יכול נאמנת ודמי להך דגרשתני כו' ע\"ש, אלא הרא\"ש בפסקיו בא להוסיף טעם דלא דמי למשנה אחרונה ודו\"ק.", + "ואף על פי שבמרדכי ס\"פ עשרה יוחסין (קדושין סי' תקמב) כתב ג\"כ וז\"ל, מצאתי בשם ר\"ת שכתב (ר\"ת) דלא אמר רב המנונא דמהימנא אלא במילי דאתי מידו לידה כגון נתינת הגט, אבל במילי דלא אתי מידו לידה כגון דאמרה שאינו מתקשה לא מהימנא עכ\"ל. נ\"ל דאין לסמוך על זה דהוא נגד הגמרא וכל הפוסקים. וגם לא הוזכר בשום פוסק כן בשם ר\"ת, ואולי איזה תלמיד טועה הוסיפו במרדכי, דהא לא אשתמיט חד מהפוסקים שהזכיר כן בשם ר\"ת או שהזכיר כלל סברא זו. ועוד נראה לומר דדברים אלו שמצא כתוב בשם ר\"ת יכול להיות שהשיב כן לאשה שטענה כן שלא בפני בעלה, דאפילו ללישנא דאמרינן בהאשה שנתארמלה ובגטין פ' המגרש דרב המנונא קאמר דאפילו שלא בפניו נאמנת, ופסקו קצת פוסקים כן וכמו שיתבאר לקמן סימן ס\"ג, היינו במילי דאתי מידו לידה דבכה\"ג א\"צ דרישה וחקירה כל כך, שהרי אין חלוק ביניהם אלא הן או לאו, וכה\"ג אף שלא בפניו קושטא קאמרה, אבל כשאמרה אינו מתקשה אינה נאמנת אלא בפניו, וכמו שכתבתי לעיל סי' ד' בשם הריב\"ש ורשב\"ץ דדברים כאלו צריכים חקירת ב\"ד על זה, ודלמא אילו היה הבעל לפנינו היה נותן טעם לדבריו שהיתה מודה שהוא יכול, ואף שבמרדכי לא הזכיר בדברי ר\"ת דמיירי שלא בפניו, יש לומר דקצור דברים הוא. ואפי' תאמר שדעת ר\"ת הוא כפשוטו, מ\"מ יחיד הוא כנגד כל הפוסקים ובפרט דלא משמע כן בגמרא וכמו שכתבתי." + ], + [ + "וא\"כ כיון שהוכחנו מן הגמרא דבטענת אינו יכול נאמנת, וכן פסק בתשובת ריצב\"א שבתשו' מיימוני לספר נשים סי' ו', וכ\"כ התוס' והר\"ן סוף נדרים וכן פסק הרא\"ש בתשובות בג' תשובות בכלל מ\"ג בסי' י\"א וסי' ה' וסי' י\"ב, וכ\"כ בתשו' רמב\"ן סי' קל\"ט וסי' קמ\"א ובתשובת רשב\"א סי' תרכ\"ח (אלא שבסי' תרכ\"ח חשש לבסוף להרמב\"ם והירושלמי, וכבר נתבאר דאין מזה בית מיחוש כלל) וסי' אלף רנ\"ה, וכ\"כ ג\"כ התוס' בפשיטות בפ\"ק דבבא בתרא סוף דף ה: (ד\"ה מי) גבי סוגיא דהאומר פרעתי תוך זמנו ע\"ש, וכן הוא בפסקי תוס' שם סי' כ', וכן הביא ב\"י ב' תשו' רשב\"א דנאמנת, וכן הביא ב\"י תשו' רשב\"ץ שר\"י כן כתב בתשו', והסכימו עמו האחרונים, וכן פסק בתשו' ריב\"ש סי' קכ\"ז, וכן פסק הר\"י מקורביל בסמ\"ק סי' רפ\"ד דנאמנת בטענת אינו יכול, וכן פסק הר\"ף בהגהת סמ\"ק סי' קפ\"ג, וכ\"כ בכל בו סי' ע\"ה, וכן פסק בתשו' מהרי\"ק שורש ע\"ב ובתשו' בנימין זאב סי' קכ\"ו ובתשו' מהר\"ל בן חביב סי' ל\"ג ובתשו' מוהר\"ר יוסף שבתשו' ר\"ש כהן סי' ק\"ס, הכי נקטינן ודלא כמהר\"ם אלשקר סי' פ\"ט ודעמיה שהבאתי למעלה." + ], + [ + "ומ\"ש הש\"ע סימן קנ\"ד והבאתיו לעיל סימן א' וכופין אותו להוציא מיד, כבר ביארתי לעיל סי' כ\"ג וסימן מ\"ב באריכות שרוב הפוסקים וכמעט כולם חולקים על זה וס\"ל דאין כופין בכה\"ג אלא בבאה מחמת טענה ושגם דעת הרא\"ש כן, והטור והש\"ע העבירו עין עיונם מזה ולא כוונו יפה בזה. ואולי גם הטור והש\"ע מיירי בבאה מחמת טענה וסמכו עצמם אמה שכתבו כן לפני זה גבי טענת יורה כחץ, אבל פשט לשונם לא משמע כן. ועוד דמשמע בפוסקים שדין זה דמי לאומר איני רוצה לשמש, ושם לא הזכירו הטור והש\"ע בסעיף ב' באה מחמת טענה ודו\"ק." + ], + [ + "ומ\"ש הש\"ע שם והבאתיו לעיל סימן א' ולא יתן כתובה כו'. הנה לפי שאברר שדין זה אינו עיקר להלכה וגם הרבה פוסקים מאד אינם סוברים כן, וגם ממקום שיוצא דין זה הוא סתור מיניה וביה, על כן מוכרח אני להאריך.", + "אמת שדין זה הוא מהטור שהוציא כן מתשו' הרא\"ש כלל מ\"ג סי' י\"ב שכתב וז\"ל, ואי תבעה גט וכתובה לא מהימנא אפילו להתירה לשוק כו' ואי תבעה גט ולא כתובה יגרשנה ולא יתן לה כתובה, כההיא דרב המנונא שאמרה גרשתני דנהי דמהימנא גבי נפשה להפקיע ממנה איסור אשת איש שעליה מטעם חזקה דאין האשה מעיזה פניה בפני בעלה, מ\"מ אין לב\"ד כח להוציא ממנו ממון כיון שעומד וצווח שלא גירשה עכ\"ל הרא\"ש בתשו'. והנה בהך דגרשתני היכא דאתמר מימרא דרב המנונא גופה מוכח להדיא דאף לענין כתובה נאמנת, וכן מוכח להדיא בהרא\"ש שם וכמו שאבאר.", + "דבסוף נדרים (צ:) תנן בראשונה היו אומרים ג' נשים יוצאות ונוטלות כתובה האומרת טמאה אני לך שמים ביני לבינך ונטולה אני מן היהודים, חזרו לומר שלא תהא האשה נותנת עיניה באחר ומקלקלת על בעלה, האומרת טמאה אני לך תביא ראיה לדבריה, השמים ביני לבינך יעשו דרך בקשה, נטולה אני מן היהודים יפר חלקו. וגרסינן בגמרא (צא:) אבעיא להו אמרה לבעלה גרשתני מהו, אמר רב המנונא תא שמע האומרת טמאה אני לך דאפי' למשנה אחרונה דקתני לא מהימנא, התם הוא דמשקרא דידעה דבעלה לא ידע בה, אבל גבי גרשתני דידע בה מהימנא, ופריך התם בגמרא השמים ביני לבינך דמשנה אחרונה תיובתא דרב המנונא, דהא הכא דידעה היא דבעלה ידע בה, וקתני דלא מהימנא, ומשני הכי נמי אמרה נהי דבביאה ידע ביורה כחץ מי ידע ומש\"ה משקרא, ע\"כ הגמרא. ומכאן הוציאו כל הפוסקים דהיכא שטוענת אינו יכול, כיון דבעלה ידע בה, הוי דומיא דגרשתני ונאמנת אפי' למשנה אחרונה. וא\"כ מוכח דנאמנת אפי' לענין כתובה, דהא בג' נשים קתני במתני' יוצאות ונוטלות כתובה, ואפי' במשנה אחרונה ע\"כ לא אמרינן אלא דחיישינן שמא נתנה עיניה באחר, והיינו היכא דהבעל לא ידע בה, אבל היכא דנאמנת להוציא, ולא חיישינן לשמא עיניה נתנה באחר, משמע דנוטלת כתובתה דומיא דמשנה ראשונה." + ], + [ + "כ\"כ הר\"ן שם (ד\"ה ולענין הלכה) וז\"ל, וקי\"ל כרב המנונא דהאשה שאמרה לבעלה גרשתני נאמנת דסוגיין בכולא תלמודא כותיה ומדמדמינן ליה למתניתין, ש\"מ שלא להתירה בלבד נאמנת אלא אף ליטול כתובה, דומיא דמתני' דקתני יוצאות ונוטלות כתובה. ועוד שהרי מספר כתובתה נלמד שכך כותב לה לכשתנשאי לאחר תטלי מה שכתוב ליכי כדתנן בהאשה שהלכה היא ובעלה למדינת הים, כ\"כ הרמב\"ן ז\"ל בהלכותיו. מיהו איכא למימר דלית לן מדרש כתובה אלא בעיקר כתובה אבל בתוספת לא, וכיון דמש\"ה מהימנא טפי כי אמרה גרשתני מכי אמרה השמים ביני לבינך, משום דגרשתני ידע בה בעלה ואינה מעיזה ובהשמים ביני לבינך דלא ידע בה מעיזה, שמעינן מינה דבאומרת אינו נזקק עמי כלל כיון דבעלה ידע בה, אפילו למשנה אחרונה מהימנא ויוציא ויתן כתובה, אפילו לא אתיא מחמת טענה דבעינא חוטרא לידא ומרא לקבורה, שהרי גדולה מזו אמרו אי אפשי אלא אני בבגדי והיא בבגדה יוציא ויתן כתובה. מיהו כתב ר\"י ז\"ל דדוקא כשהיא תובעת להתגרש הוא דאמרינן יוציא ויתן כתובה אבל תובעת כתובתה לא מהימנא, והביא ראיה מדאמר בפ' האשה רבה האשה שאמרה מת בעלי נאמנת, מת בעלי תנו לי כתובתי אינה נאמנת עכ\"ל הר\"ן.", + "וכ\"כ הרא\"ש גופיה שם (סי' ח) וז\"ל, והלכה כרב המנונא כו', וא\"ת הא אמרינן בשלהי הכותב (כתובות פט.) גבי הוציאה גט אמר רב יוסף הכא במאי עסקינן בשאין שם עידי גירושין דמגו דיכול לומר לא גרשתיה יכול לומר גרשתיה ונתתי לה כתובתה, והאיך יכול לומר לא גרשתיה כיון דמעיזה פניה לומר גרשתני ומהימנא, וי\"ל כגון דהוי קטטה ביניהם דאז לא מהימנא כדאיתא בפ' האשה שלום, אי נמי מאחר שתובעת כתובתה אינה נאמנת דמחמת חימוד ממון היא אומרת כן, כדאמרינן בפ' האשה שלום באה לב\"ד ואמרה התירוני לינשא מתירין אותה לינשא ונותנין לה כתובה, תנו לי כתובתי אף לינשא אין מתירין אותה. והרמב\"ם ז\"ל כתב שנוטלת כתובתה מדמדמינן לה למתני' אלמא נאמנת אפי' לכתובה כדין משנה ראשונה. ואפשר דלא פליג על דברי ר\"י שכתבתי דרוצה לומר כשלא תבעה כתובתה, עכ\"ל הרא\"ש. הרי להדיא דאף לענין כתובה נאמנת. ודוחק לומר דס\"ל להרא\"ש לחלק בין טענת גבורת אנשים לטענת גרשתני, דאין טעם לחלק כלל. ועוד שכל הפוסקים וגם הרא\"ש גופיה בתשובה שהבאתי בסמוך סי' נ\"ח מדמי להו להדיא להדדי לענין כתובה ולכל דבר.", + "ועוד דמ\"מ דברי הרא\"ש בגרשתני סותרים זה את זה, שבתשובה כתב אף בגרשתני דאינה נאמנת לענין כתובה, ובפסקיו כתב דנאמנת וצ\"ע. (שוב ראיתי בתשו' מהר\"י ן' לב ספר ג' סי' ק\"א שנתקשה ג\"כ בדברי תשובת הרא\"ש מכח פסקיו וכתב וז\"ל ודוחק לומר דאין לו גבורת אנשים שכתב הרא\"ש בתשובה היינו שאינו יורה כחץ עכ\"ל. ולא הועיל כלום אפי' לקבל בדוחק, שהרי מ\"מ דברי הרא\"ש בגרשתני סותרים זה את זה וכמו שכתבתי)." + ], + [ + "וא\"כ קשה ג\"כ על הטור היאך כתב בסתם דאינה נאמנת לענין כתובה, והיינו ע\"פ דברי הרא\"ש בתשובה, ולא תפס דברי הרא\"ש בפסקיו, שהרי בחו\"מ סוף סי' ע\"ב כתב כדברי הרא\"ש בפסקיו, שהם אחרונים ולא כדבריו בתשובה, וכן בסי' קנ\"ד גבי ניסמו ב' עיניו פסק הטור כפסקי הרא\"ש להקל באיסורי דאורייתא שכופין אותו להוציא ולא כמ\"ש בתשובה (ועיין מה שכתבתי לעיל סי' מ\"ד), אלמא דס\"ל כל היכא שהפסקים סותרים את התשובות הולכים אחרי הפסקים. וכ\"כ ב\"י בחו\"מ סי' ק\"י בשם ה\"ר יהודה בן הרא\"ש שהשיב וז\"ל, כשאני רואה פסקיו עם תשובותיו סותרים הריני הולך אחר הפסקים שהיו אחרונים עכ\"ל, והאיך שבק הטור כאן דברי הרא\"ש בפסקיו וכתב סתמא כדבריו בתשובה, (ואולי אשתימטתיה דברי הרא\"ש בפסקיו), ומכל שכן שכל הפוסקים ס\"ל כמ\"ש בפסקיו וכן עיקר וכמו שכתבתי למעלה וצ\"ע.", + "ועל הש\"ע והרב ר\"מ איסרלש קשה יותר שבש\"ע סי' י\"ז סעיף ב' כתב וי\"א שאם היתה קטטה ביניהם או שתובעת כתובתה אינה נאמנת לומר גרשתני אפילו בפניו עכ\"ל, משמע דכשאינה תובעת כתובתה נאמנת אפילו לענין כתובה. והרב רמ\"א שם הביא בהג\"ה שתי דעות וז\"ל יש אומרים דבמקום שנאמנת לינשא גובין ג\"כ כתובתה. ויש אומרים דאינה נאמנת לענין ממון כלל עכ\"ל, וכאן בסי' קנ\"ד כתב הש\"ע בסתם דאינה נאמנת לענין כתובה וגם הרב לא כתב שום דבר נגדו וצ\"ע. ודברי רבינו ירוחם נכונים שהם כדברי הרא\"ש בפסקיו, וז\"ל רבינו ירוחם בספר מישרים נתיב כ\"ג ח\"ט, כתבו התוס' שאם היה קטטה ביניהם או אם תובעת כתובתה אינה נאמנת, והרמב\"ן כתב שנוטלת כתובתה ונאמנת אפילו לכתובה. ואולי שר\"ל בשלא תבעה כתובתה, אבל כשתבעה כתובתה אינה נאמנת דמחמת חמוד ממון אומרת כן, עכ\"ל רבינו ירוחם." + ], + [ + "ולענין דינא נראה עיקר דבין לענין גרשתני ובין לענין טענת אין לו גבורת אנשים נאמנת אף לענין כתובה, שכבר הוכחתי כן מן הגמרא, וגם הבאתי שכ\"כ הרמב\"ן והר\"ן והרא\"ש גופיה בפסקיו, וכ\"כ התוס' שם וז\"ל, ויש ללמוד מכאן על אשה שטוענת שבעלה אינו יכול להתקשות או שאינו בקי בדרך ארץ דנאמנת דבדבר שיש לו לבעל לידע אינה מעיזה פניה ויוציא ויתן כתובה, ולא מבעיא אי באה מחמת טענה כגון דאמרה בעינא חוטרא לידא ומרא לקבורה, אלא אפי' בלא טענה נמי יכולה היא לומר אינו מקיים מצות עונה, דגדולה מזו אמרו האומר אי אפשי אלא הוא בבגדו והיא בבגדה יוציא ויתן כתובה וכל שכן בזה. ודוקא כשהוא מגרשה ואינה תובעת כתובתה, אבל אם צועקת כשרוצה לגרשה שיתן לה כתובתה אינה נאמנת עכ\"ל. וכל זה הוא בתשו' ריצב\"א שבתשו' מיימוני לספר נשים סי' ו'. וכן הוא בתשובת רמב\"ן סי' קל\"ט וסי' קמ\"א ובתשובת רשב\"א סימן אלף רנ\"ה סי' תרכ\"ח דבטענת אינו יכול נאמנת ויוציא ויתן כתובה, ואי תבעה כתובתה אינה נאמנת ע\"ש.", + "הגה\"ה (רק דבסי' תרכ\"ח מסיים בסוף הסימן וז\"ל יש מן המפרשים ז\"ל שאמרו דלא מהימנא לאפוקי ממונא ע\"כ עכ\"ל. ונ\"ל שאין זה מלשן הרשב\"א רק איזה תלמיד הכניס כן ולכך כתב ע\"כ, משא\"כ בשום תשובת רשב\"א אחרת וק\"ל. מיהו בחדושי רשב\"א פ' התקבל (גיטין סד: ד\"ה ולענין כתובה) כתב שהרב בעל העיטור כתב דלאפוקי ממונא לא מהימנא ולא דרשינן בהא מדרש כתובה. ומ\"מ לענין דינא ודאי עיקר דנאמנת אף לענין כתובה וכמ\"ש).", + "וכ\"כ ב\"י בשם תשו' רשב\"א, וכן משמע להדיא בריב\"ש סי' קכ\"ז, וכ\"כ רבינו ירוחם במישרים נתיב כ\"ג ח\"ט. וכ\"כ הר\"י מקורביל בסמ\"ק סי' רפ\"ד, וכ\"כ הר\"ף בהגהת סמ\"ק סימן קפ\"ג, וכ\"כ הכל בו סי' ע\"ה ומהרי\"ק שורש ע\"ב ובנימין זאב סי' קכ\"ו דנאמנת אף לענין כתובה, כשאינה תובעת כתובתה בטענת גרשתני ובטענת אינו יכול. והרמב\"ם פ' ט\"ז מה' אישות דין כ\"ו כתב דאפי' בתובעת כתובה נאמנת לומר גרשתני. ואף על פי שהראב\"ד בהשגות שם כתב וז\"ל, ואני אומר שאינה נאמנת להנשא לכתחלה ולא לגבות כתובתה אלא שתופסין בה קדושין כו'. יחיד הוא נגד כל הנך רבוותא ובפרט שכדבריהם מוכח בגמ' וכמו שכתבתי לעיל. וגם הרב המגיד שם כתב שכבר הוכיחו הרבה מפרשים ז\"ל בראיות שהיא נאמנת אף להנשא. ולענין גביית הכתובה ג\"כ הכריע הרמב\"ן ז\"ל כדברי הרמב\"ם והביאו ראיה לזה בפרק האשה שנתארמלה כו'. ומכל מקום ראיתי מי שסובר דדוקא כשאינה תובעת כתובה אלא שהיא באה לינשא, אבל אם תבעה כתובתה אינה נאמנת דומיא דאמרה מת בעלי, ויש לחוש לסברא זו אף על פי שיש חולקים עכ\"ל וכן עיקר. והרב בהג\"ה סימן י\"ז הביא ב' דעות בזה, משמע דס\"ל דלענין כתובה אין להוציא ממון כלל אפילו אינה תובעת כתובה. ונראה דהיינו משום שהוציא כן מהגהת מיימוני פי\"ב מהלכות גירושין (אות א) דאינה נאמנת לענין כתובה כלל. וכן נרשם שם במראה מקום שבש\"ע, וכן משמע בדרכי משה להדיא. וכתב בדרכי משה שם שכן משמע בתוס' בסוף פ' הכותב (כתובות פט. ד\"ה מגו) ע\"ש.", + "ולפענ\"ד לא משמע כן בתוס' והגהת מיימוני מידי, די\"ל דמיירי התם כשתובעת כתובתה, ותדע שהרי הגהת מיימוני כתבו שם כן בשם ר\"י, והרי התוס' והרא\"ש והר\"ן סוף נדרים כתבו להדיא דר\"י מודה דהיכא דאינה תובעת כתובתה נאמנת, א\"כ לא עדיפי דברי הגהות מיימוני מדברי ר\"י עצמם שפירשם הרא\"ש סוף נדרים דמיירי דוקא בתובעת להדיא כתובתה הלכך אינה נאמנת." + ], + [ + "וכ\"כ התוספות והר\"ן סוף נדרים בשם ר\"י דכשאינה תובעת כתובתה נאמנת ויוציא ויתן כתובה, וכ\"כ הר\"ף בהגהת סמ\"ק סי' קפ\"ג והכל בו סי' ע\"ה בשם ר\"י, וכן הוא בתשובת רמב\"ן סי' קמ\"א. ובתשו' רשב\"א סי' אלף רנ\"ה בשם ר\"י. וכן נ\"ל להוכיח מלשון התוס' פ' שנים אוחזין (ב\"מ) דף י\"ז: (ד\"ה הוציאה גט) שכתבו וז\"ל, וי\"ל אם תובעת כתובתה אינה נאמנת כו', משמע הא בסתמא נאמנת אף לענין כתובה. וכן פסק בתשו' מהר\"ל ן' חביב סי' ל\"ג דנאמנת אף לענין כתובה בטענת גרשתני ובטענת אינו יכול. רק דפסק שם כן משום דמשמע ליה דהרא\"ש בתשו' אחרת ג\"כ פסק כן, שכתב וז\"ל ולענין הכתובה נלפע\"ד שראוי לפסוק שתטול כתובה מנה ומאתים כדברי הר\"ן ז\"ל. ועם היות שכתב הרא\"ש בתשובה דאין לה כתובה כיון שהוא מכחישה, וראוי לפסוק כמותו כיון שהוא ספק בממון והעמד ממון על חזקתו, דמספיקא לא מפקינן ממונא, עם כל זה כיון שהרא\"ש ז\"ל כתב בתשובה אחרת (בכלל מ\"ג דין ה') אותה הסברא, ולא ידענא הי בתרייתא, וכל בעלי החדושים כן כתבו שיתן כתובה, ע\"ז ראוי לסמוך ולעשות מעשה עכ\"ל.", + "ואין מזה ראיה דהרא\"ש בתשובה אחרת שם מיירי שמודה, ואתא לאשמועינן דאעפ\"כ לא יהיב תוספת כתובה. ודין זה הוא שם דין בפני עצמו ע\"ש. ואף על פי שמהר\"ל ן' חביב שם למעלה בתשובתו דחה זה ממ\"ש נאמנת, לק\"מ, דבריש התשובה מיירי הרא\"ש בהכי, אבל אח\"כ מייתי דברי ריצב\"א והם בתוס' סוף פ' הבא על יבמתו דמיירי במודה, אבל באמת טפי הו\"ל למהר\"ל ן' חביב לאתויי ראיה מהרא\"ש בפסקיו סוף נדרים, ומסתמא אישתמיטתיה למהר\"ל בן חביב דברי הרא\"ש בפסקיו שהרי לא הזכירם כלל בכל התשובה. ומ\"מ לענין דינא יפה כיון מהר\"ל ן' חביב דנאמנת אף לענין כתובה, (וכ\"כ הב\"ח בפשיטות בסי' י\"ז גבי גרשתני דנאמנת אף לענין כתובה. מיהו מה שנראה מדבריו שם בפשיטות שכן דעת הרא\"ש והטור ג\"כ ליתא וכמבואר בהרא\"ש וטור סי' קנ\"ד, וגם בתשוב' ר\"א ן' ששון סי' כ\"ה דף מ\"ב : כתב בפשיטות דנאמנת לינשא וליטול כתובה כו', והכי נקטינן. שוב מצאתי בתשו' מהר\"י ן' לב ספר שלישי ס\"ס ק\"א שפסק ג\"כ הכי וכתב דהכי הוי סוגיא דעלמא, אלא דכתב שם דהיינו לא כהרמב\"ם פט\"ו והראב\"ד כו', וכבר כתבתי לעיל סי' נ\"א דגם דעת הרמב\"ם והראב\"ד כן וע\"ש)." + ], + [ + "וכיון שהעלינו דנאמנת אף לענין כתובה, הוא הדין דנאמנת בטענת גרשתני אף לכתחילה לינשא, והכי מוכח מדברי כל הפוסקים, ואפי' מאן דס\"ל דלענין כתובה אינה נאמנת ס\"ל דלינשא נאמנת, וכן עיקר, וכן פסק הב\"ח בסי' י\"ז ולא כנראה מדברי הרב בהג\"ה שם דלכתחילה לא תנשא וכדעת הראב\"ד בהשגות, אלא כהרמב\"ם נקטינן בזה, וכבר חלקו כל המפרשים על הראב\"ד, וכ\"כ הרשב\"א בחדושיו פ' התקבל והר\"ן סוף נדרים בשם הרמב\"ן, וכ\"כ הרב המגיד פט\"ז מה' אישות שכן הוכיח הרמב\"ן והרבה מפרשים ז\"ל ושכן עיקר.", + "ומ\"ש הבית חדש בסי' י\"ז ודלא כמ\"ש הר\"ן על שם הרמב\"ן פ\"ב דכתובות (י: ד\"ה מתני') כו' לא דק, דלא כתב הר\"ן שם בשם הרמב\"ן אלא דשלא בפניו חיישינן לחומרא, אבל באומרת גרשתני בפניו משמע שם אדרבה דדעת הרמב\"ן דנאמנת לינשא אף לכתחלה, וכמו שכתב על שמו בסוף נדרים, וכדעת כל הפוסקים. וכ\"כ רבינו ירוחם בספר חוה נתיב כ\"ג ח\"ג אשה שאמרה לבעלה גרשתני נאמנת ודוקא בפניו כו', וכן עשה מעשה ר\"ת והתירה לינשא כשאמרה בפניו, וכ\"כ רי\"ף עכ\"ל. וכן נראה מדברי התוס' פ' האשה שלום (יבמות קטז. ד\"ה וליהמנה) שכתבו דאם תובעת כתובתה אינה נאמנת אלא לענין נשואין, משמע דנאמנת לינשא לכתחלה. וכן נראה מדברי הרא\"ש סוף נדרים (סי' ח) וכ\"כ בפשיטות בתשובת ר' אהרן ן' ששון סי' כ\"ה דף מ\"ב : ע\"ש. וגם הרשב\"א בחדושיו פ' התקבל (גיטין סד:) האריך בזה ומסיק דנאמנת אף לינשא, וכן נראה עיקר בגמרא בכמה דוכתי, וגם בסוף נדרים מוכח כן בגמרא, דאל\"כ לא הוי מותיב מידי לרב המנונא ממשנה אחרונה ע\"ש, ודו\"ק.", + "מיהו כל זה מדינא, אבל האידנא שיש נשים חצופות אינה נאמנת אלא לחומרא וכמ\"ש האורחות חיים בשם הרמ\"ה, וכן פסק הרב בהג\"ה סי' י\"ז (ס\"ב) ושאר אחרונים. מיהו אם אומרת שלא בפניו גרשתני אינה נאמנת כלל, וכדאיתא בגמרא (גיטין פט:) והסכימו כל הפוסקים (הובא בר\"ן שם) חוץ מהרמב\"ן דאינה נאמנת אפילו לחומרא, וכן פסקו כל האחרונים וכן בש\"ע סי' י\"ז ס\"ב, וכן פסק בתשוב' ר' שלמה כהן סי' קכ\"ז, ע\"ש שהאריך וגם הוכיח מלשון הרשב\"א בחדושיו פ' התקבל דס\"ל הכי. ולחנם הטריח עצמו בזה, דבתשובת רשב\"א סי' אלף רנ\"ג מבואר כן להדיא." + ], + [ + "עוד כתב הטור סי' קנ\"ב שאפי' לא נשאת עדיין רק שנתקדשה לאחר שלא בפניו תו לא מהימנא לומר בפניו גרשתני, והש\"ע סי' י\"ז (ס\"ב) הביאו בלשון יש מי שאומר, ומדברי הרא\"ש שכתב בתשובה (כלל מד סי\"ב) גבי נשאת שלא בפניו דאינה נאמנת שאומרת כן כדי שלא תעשה עצמה זונה כו', נראה דחולק וס\"ל דבנתקדשה נאמנת אח\"כ. ובבדק הבית סימן י\"ז כתב דאפשר דהרא\"ש לאו דוקא קאמר והוא דוחק. גם בדרכי משה סימן י\"ז כתב דמשמע מדברי הרא\"ש אבל אי לא נשאת לא וכדברי הרשב\"א סימן אלף רנ\"ג עכ\"ל.", + "מיהו מה שכתב וכדברי הרשב\"א כו' לא נהירא, דמדברי הרשב\"א שם נראה להדיא דסובר דאע\"פ שנשאת נאמנת אח\"כ כשאומרת בפני בעלה גרשתני. וראייתו ברורה מפ' האשה שנתארמלה סוף (כתובות דף כ\"ב) וכן הוא בתשו' רמב\"ן סי' ק\"מ, וכן נ\"ל עיקר. (גם בתשובת ר' אהרן ן' ששון סי' י\"ח וסי' רי\"ט הניח דברי הרא\"ש וטור בצ\"ע ע\"ש). אלא שיש לחוש ולהחמיר לדברי הרא\"ש וטור, אבל מה שכתב הטור דכיון שניסת או נתקדשה לראשון שלא בפני בעלה אינה נאמנת, אפילו טוענת כן אח\"כ בפני בעלה ואינה צריכה גט משני, פשיטא דאין להורות כן, דאדרבה לענין הדין נראה עיקר דנאמנת וכהרמב\"ן והרשב\"א, וע\"כ פשיטא דצריכה גט משני, ועל כן יש להורות דתצא מזה ומזה וצריכה גט משניהם, כן נ\"ל." + ], + [ + "מיהו נתבאר מכל הנך רבוותא שהבאתי לעיל סי' ס\"א וס\"ב דבתובעת כתובתה אינה נאמנת, ומשמע מדבריהם דאף להנשא אינה נאמנת באומרת גרשתני, וכן בטענת אינו יכול אינה נאמנת כלל כיון שתובעת כתובתה. ומהרי\"ק שורש : דקדק מדכתבו התוספות פ' האשה שלום (יבמות קטז. ד\"ה וליהמנא) וז\"ל דכשתובעת כתובתה אינה נאמנת אלא דוקא לענין נשואין עכ\"ל. משמע דאף בתובעת כתובתה נאמנת לענין נשואין, ע\"ש שהאריך בזה.", + "ולפענ\"ד אין דבריו מוכרחים בזה, ואדרבה איפכא איכא למידק מדבריהם דכוונתם לומר דלענין כתובה בכל ענין אינה נאמנת אלא לענין נשואין נאמנת. וכ\"כ בפסקי תוספות פרק האשה שלום וז\"ל האשה שאמרה לבעלה גרשתני אינה נאמנת כשתובעת כתובתה אלא לענין נשואין עכ\"ל. ואם באנו להסכים דברי התוס' דפ' האשה שלום עם הפוסקים הנ\"ל יותר יש לנו לפרש דהתוס' בפ' האשה שלום ר\"ל דכשתובעת כתובתה אינה נאמנת אלא דוקא כשאנו רואים שכוונתה לנשואין נאמנת, וא\"כ נאמנת גם לענין כתובה כשתרצה דוקא לינשא לאחר, ואפשר ט\"ס יש בפסקי תוס' וצ\"ל אינה נאמנת כשתובעת כתובתה. וכן משמע הלשון מדלא קאמר אינה נאמנת אפי' כשאינה תובעת כתובתה.", + "ומ\"מ יהיה איך שיהיה נראה דגם דעת התוס' פ' האשה שלום דכשתובעת כתובתה אינה נאמנת כלל. ותדע דמנ\"ל להתוס' חילוק זה, אלא ודאי צ\"ל שסמכו עצמם על מ\"ש בפ' שנים אוחזין (ב\"מ יז: ד\"ה הוציאה) ופ' הכותב (כתובות פט: ד\"ה מיגו) ראיה לזה ממאי דאמרינן בפ' האשה שהלכה (יבמות קיז:) מת בעלי נאמנת תנו כתובתי אינה נאמנת, והתם ודאי אפי' לענין נשואין אינה נאמנת, וכן משמע מדברי התוס' דפ' הכותב (צא. ד\"ה קסבר) דאפי' לענין נשואין אינה נאמנת, שכתבו וז\"ל, וי\"ל דלא מהימנא אלא דוקא היכא דאינה תובעת כתובתה, אבל תובעת כתובתה לא מהימנא דשמא מחמת חימוד ממון אומרת כן, והכי אמרינן בהאשה שהלכה מת בעלי התירוני לינשא מתירין אותה לינשא ונותנים לה כתובתה, תנו לי כתובתי אף לינשא אין מתירין אותה, דאדעתא דכתובה אתאי עכ\"ל. וכן משמע להדיא בדברי התוס' והרא\"ש והר\"ן סוף נדרים ובתשו' רמב\"ן סי' קמ\"א ותשו' רשב\"א סי' אלף רנ\"ה ובסמ\"ק סי' רפ\"ד ושאר הרבה פוסקים דכשתובעת כתובתה אינה נאמנת כלל אף לינשא. וכן מוכח להדיא ברבינו ירוחם בספר חוה נתיב כ\"ג ח\"ג שכתב שאם היתה קטטה ביניהם או שתובעת כתובתה אינה נאמנת, ודינה לענין כתובה תמצא בספר מישרים בדיני כתובה ותנאיה בחלק ט' עכ\"ל, אלמא להדיא דבתובעת כתובתה אינה נאמנת אף לינשא. וכן הוא להדיא בתשו' ריצב\"א שבתשו' מיימוני לספר נשים סי' ו' ובתשו' הרא\"ש כלל מ\"ג בארבע תשובות דכשתובעת כתובתה אף להתירה לינשא אינה נאמנת, וכן בטענת אינו יכול, אף להוציא אינה נאמנת ע\"ש. ואולי אף מהרי\"ק לא אמרה לדינא אלא בא להביא שם סעד לדבריו, למ\"ש לדעת מהר\"מ וכמו שאכתוב לקמן סי' ס\"ט. מיהו היכא דאמרה גרשתני ותן לי כתובה ונשאת, נראה דלא תצא, שהרי דעת הרמב\"ם דאף בתובעת כתובתה להדיא תנשא, והרב המגיד כתב שהרמב\"ן הסכים עמו, וגם דעת הרב המגיד נראה כן שלא תצא, שהרי כתב שיש לחוש לדברי האומרים שלא תנשא אף על פי שיש חולקים עכ\"ל, משמע להדיא דיש לחוש לכתחלה שלא תנשא אבל פשיטא דאם נשאת לא תצא.", + "ונתבאר בדברי הטור סימן קנ\"ב דבהיתה קטטה בינה לבינו דינו כתובעת כתובתה, והוא מדברי הרא\"ש פ' האשה שלום. ובתשובת ר' אהרן ן' ששון ס\"ס י\"ח וס\"ס י\"ט קהו קהייתא בהא דתירוץ דקטטה שהוזכר בהרא\"ש אינו בתוספות ושאר מפרשים.", + "ואשתמיטתיה תוספות דפרק שנים אוחזין שכתבו שם להדיא כדברי הרא\"ש וכן הוא בהגהת אשר\"י פ' הכותב (כתובות פ\"ט סי' ל) בשם ר\"י. וגם רבינו ירוחם בספר מישרים נתיב כ\"ג ח\"ט הזכיר תירוץ דקטטה בשם התוס'. ומ\"מ נ\"ל דקטטה היינו דוקא שטענה גרשתני בפני פלוני ופלוני ואתברר דליתא כדמוכח בפ' האשה שלום בגמ' דליכא קטטה אחרינא. ומה שסתם הטור הדברים היינו משום דפשיטא דבקטטה אחריתי נמי מהימנא דפשיטא דאין אשה אומרת גרשתני אלא מחמת קטטה. ואפילו תאמר שזה דוחק בדעת הטור, מ\"מ כיון שבשאר פוסקים לא הוזכר תירוץ זה דקטטה נ\"ל לענין דינא דלעולם נאמנת, אם לא בקטטה זו ודו\"ק." + ], + [ + "ומ\"ש הר\"ב בהג\"ה סי' קנ\"ד סעיף ז' והבאתיו לעיל סימן א' אף על פי שיכול לבעול אחרת כו', פירושו שיש לו גבורת אנשים קצת ויכול לבעול אחרת, וזו אינו יכול לבעול מחמת שרחמה צר, ואילו היה לו גבורת אנשים ממש היה יכול לבעול גם את זו, לכך צריך ליתן לזאת כתובה. ולא מיירי שיש לו גבורת אנשים ממש ואינו יכול לבעול את זו מחמת שאינה ראויה לבעול, דבכה\"ג כתבו הרא\"ש והטור והש\"ע סי' קי\"ז ס\"ב דאין לה כתובה, דכיון שהחסרון הוא מחמתה אין לך מום גדול מזה. וכן פסק בתשו' ר\"ש כהן סי' צ\"ו באשה שהיא סתומה ואין הבעל יכול לבעול אותה שאין לה כתובה ע\"ש, אלא כדפרישית. והא דכתב ריצב\"א והרב בהג\"ה לקמן ברחמה צר אין כופין להוציא ומשמע דגם כתובה אינו נותן לה, וכן הוא בתשו' ריצב\"א להדיא, התם היינו כשיכולים לתלות ברכות שניו וחולשתו ובהמשך הזמן יוכל לבוא עליה, אבל הכא מיירי שלא ישתנה טבעו ודו\"ק." + ], + [ + "ומ\"ש הרב בהג\"ה וי\"א דבזמן הזה שיש נשים חצופות כו'. כ\"כ במרדכי פ' י' יוחסין ובתשו' מיימוני (סדר נשים סי' ז) בשם מהר\"מ, והוא בתשו' מהר\"מ דפוס פראג ס\"ס תתקמ\"ז, ולא הוזכר זה בשום פוסק יותר, ואדרבא כל הפוסקים וכל האחרונים כתבו בסתמא נאמנת, וקצתם הורו כן הלכה למעשה בדורותיהם בתשובותיהם. ונראין לי דברי מהר\"ל ן' חביב שכתב בתשובה סי' ל\"ג וז\"ל, ולהורות הוראה כללית לחלק בין דורות הראשונים לדורות האחרונים, כדברי מהר\"מ ז\"ל בתשובותיו והיא כתובה בהגהות מיימוני, איננו נראה לענ\"ד מטעמא דאיכא אמבוהא רבתי מרבנן בתראי דלא מחלקי כלל. ראשונה הרא\"ש ז\"ל בכל תשובותיו כמבואר בהם, אדרבה הביא ראיה לדבריו מדברי מהר\"מ ז\"ל גם בעל הטורים גם הרשב\"א בתשובותיו הלכה למעשה כמו שיבא לפנינו בעז\"ה. גם הר\"ן ז\"ל כמבואר למעלה גם הריב\"ש ז\"ל בתשובותיו הלכה למעשה. הא קמן כל אילון רבנן בתראי דלא מחלקי כלל וראוי לעשות מעשה כדבריהם. גם דאפשר לומר דמהר\"ם ז\"ל לא דבר בכלל הנשים אלא באיזה אשה הנכרת ומוחזקת לחצופה ופרוצה ולא כסיפא לה מלתא ומעיזה ומעיזה בפני בעלה. ודבריו נוטים לזה שכתב אבל בדורות הללו שיש נשים פרוצות אין ראוי להאמינן לאותן פרוצות, ובנשים כאלו ודאי כ\"ע מודו לפסק מהר\"ם דהא איתרע בהו חזקה דאין אשה מעיזה פניה בפני בעלה. ואף אם נאמר דמהר\"ם ז\"ל דיבר בכל הנשים הרי לא עשה מעשה עפ\"ז לבד, עד שחזק סברתו במ\"ש ועוד יש קצת וכו', משמע ודאי דבסתם נשים ובכללם ראוי לדון דנאמנת האשה בטענה זו, ובפרט במה שאכתוב לפנים בעז\"ה דלא יועיל נאמנות לכופו לגרש לא בשוטים ולא בנידוי אלא מבקשין ממנו לגרש, עכ\"ל מהר\"ל ן' חביב.", + "וגם מהר\"ר יוסף בתשו' ר\"ש כהן סי' ק\"ס הסכים עמו בזה וז\"ל, וא\"כ כיון שאשה זו אמרה כן בפני ב\"ד בפני בעלה נאמנת וכופין אותו להוציא, ואף על גב שכתב הר\"ם דבדורות הללו שיש נשים פרוצות אין ראוי להאמינה, לית מאן דחש להא דמהר\"ם ז\"ל כמ\"ש מהר\"ל ן' חביב והאריך בזה יעויין בספרו, וכל שכן באשה זו שהוחזקה בחזקת צנועה וכשרה עכ\"ל. וממ\"ש הארחות חיים בשם הרמ\"ה הביאו ב\"י בסי' י\"ז גבי גרשתני דהני מילי בדורות הראשונים אבל האידנא דנפישי חוצפא ופריצותא לא עבדינן בה עובדא אלא לחומרא עכ\"ל, אין ראיה דס\"ל כמהר\"ם לחלק בין דורות הראשונים לדורות האחרונים, די\"ל דדוקא בגרשתני החמיר שלא תצא מבעלה בלא גט והוי בניה ממזרים, וגם הואיל שאפשר לתקן ע\"י שיתן לה עכשיו גט, משא\"כ הכא. ועוד י\"ל דמהר\"ם איירי אם תובעת כתובתה וכ\"כ במהרי\"ק שורש ע\"ב די\"ל דמהר\"ם איירי בהכי (וכ\"כ מהר\"י ן' לב בתשו' ספר ג' סי' ק\"א, וכתב עוד שם דהך דמהר\"ם סברת יחיד היא ושאר פוסקים משמע דלא ס\"ל הכי. וי\"ל דאף מהר\"ם לא קאמר אלא בצירוף טעם דיש לו בנים מאשה אחרת, ומצינו לשון ועוד כן, וכמ\"ש התוס' בפ' הכותב (כתובות פה: ד\"ה ועוד) גבי ידענא בחסא דלא אמיד ועוד הא קא יהיב סימנא כו' וע\"ש). ואפי' אי לא מיירי מהר\"ם בהכי, מ\"מ אם יש רגלים לדבר שהיא אומרת אמת, פשיטא דגם מהר\"ם מודה וכדאיתא להדיא בתשו' מהר\"ם דפוס פראג ס\"ס תתקמ\"ז, וכ\"כ מהרי\"ק שורש ע\"ב ובנימין זאב סי' קכ\"ו. וכתבו עוד שם דהיכא דשהתה עמו ה' או ו' שנים ולא ילדה הוי רגלים לדבר." + ], + [ + "ומהר\"ר משה אלשקר בתשו' סי' פ\"ט השיג על מהרי\"ק שלא כדת וכל דבריו אינם נכונים, ואשיב על ראשון ראשון ועל אחרון אחרון. וז\"ל מהר\"ם אלשקר, ואל יבהלוך הויות ואריכות דברי מוהר\"ר יוסף קולון בתשובתו בכענין זה עם בר פלוגתיה, דבעיקר הדין נראה ודאי דהדין עם בר פלוגתיה ותואנות הוא מבקש עליו כנהמת ים וגליו, עד שעלה על דעתו לומר דמהר\"ם מיירי בתובעת כתובתה ובלאו הכי נאמנת אפילו בדורות הללו. ואני אומר כבודו במקומו מונח, דאפי' אם נודה לו דרב המנונא מיירי אפילו בתובעת כתובתה דנאמנת, שהוא דבר בלתי מוסכם, כמ\"ש הראב\"ד ז\"ל (אישות פ\"ד הי\"ג) והתוס' פ' האשה שלום (יבמות קטז. ד\"ה וליהמנה) ופ\"ק דמציעא (יז: ד\"ה הוציאה), וכמה מפרשים שכתבו בהפך, לא יתחייב דמהר\"ם מיירי בהכי דאם תבעה כתובתה אינה נאמנת, אבל אם לא תבעה כתובתה נאמנת לדידיה אפילו בדורות הללו, דודאי לדידיה בכל ענין קאמר בין תבעה בין לא תבעה, דמה ענין חציפות ועזות לענין כתובה, וכל שכן דהוא עצמו כתב שם ז\"ל, ומ\"מ נוכל לומר דלאו דוקא מוקמינן לההיא דנדרים בתובעת וצווחת בב\"ד שיתן לה כתובתה כשהוא רוצה לגרשה, אלא דוקא בתובעת גט בסתם ואינה מזכרת כתובה כלל, וקרי לה תובעת כיון דמתוך תביעתה יש לה כתובה, שהרי אינה מוחלת כתובתה, ושפיר מיקריא תובעת לגבי ההיא דסוף פ' הבא על יבמתו דאוקמינן לה ברוצה לצאת בלא כתובה ע\"כ. גם הרמב\"ם ז\"ל לא כתב אלא סתם תובעת כתובתה או אינה תובעת כמ\"ש דבריו לעיל, ואי בתובעת כתובתה תליא מלתא מ\"ש גבי גרשתני שכתב באישות פט\"ז הכ\"ו דנאמנת ואפי' כשתבעה, והכא כתב דיעשו דרך בקשה, אלא ע\"כ דהיינו טעמא דגרשתני משום שהוא דבר דאתי מידו לידה וכההיא דכתב ז\"ל לעיל. אי נמי דאי לאו דגרשה ודאי לא הוה מעיזה פניה כ\"כ בפני בעלה ולשבת כל ימיה באיסור אשת איש ובניה לעולם ממזרים, ולפיכך נאמנת אפי' בתובעת כתובתה, משא\"כ בהשמים ביני ובינך דלית ביה האי טעמא, לפיכך לדידיה אינה נאמנת בין תבעה כתובה בין לא תבעה, דלעולם בתוך עשר יעשו דרך בקשה כדאמרן.", + "גם ראיתי בתחלת אמריו ופתח דבריו, כי יש לאותה אשה אמתלא שישבה עם בעלה שש שנים ולא ילדה. ואיני יודע האי שש שנים מאי עבידתייהו ועשר שמענו ומנין אחר לא שמענו, לא לאמתלא ולא לזולתה, ואיני יודע מה זמן יגביל לה לדעתו לשלא תהא אמתלא. וכיוצא בזה כתב הרב המגיד ז\"ל פ' ט\"ו (ה\"י) גבי האשה שבאה לב\"ד לתבוע לבעלה לגרשה אחר י' שנים כו' וז\"ל, ואיני מוצא אלא לאחר עשר שנים, ועוד שהרי בגמרא לא אמרו בדין זה זמן אחר, ואי אפשר לומר אלא אחר עשר הנזכר שם עליו, שאל\"כ כמה זמן תגביל לה, וזה ברור ע\"כ. וכל שכן שכל דברינו לדעת הרמב\"ם ז\"ל ומאן דעמיה, היינו בתוך עשר ובכה\"ג נמצא הנידון אמתלא והוי כמערכה על הדרוש.", + "ותנו לבבכם למ\"ש הרא\"ש בתשובה מצאתיה בתוך תשו' להרב ר' אלי' מזרחי ז\"ל בנושא אחר ז\"ל, שאלה לאדוננו וגאוננו מאור גלותנו מורי הרא\"ש ז\"ל. דע אדוני שהראיתי לדיינים התשובה ששלחת לי מענין האשה שאמרה על בעלה בעלי אינו משמש עמי שמוש שמוליד ועתה בא מורשה האשה ואמר כי הסמ\"ק כתב שכופין, ואמרו לי מה יעשו. ואמרתי שכבר כתבת דעתך שהוא כדעת הגדולים הרי\"ף ורבינו משה והסמ\"ג והרשב\"א ז\"ל שאומרים שאין כופין תוך עשר שנים. ואני הוצרכתי לחזור ולשאול לפני מעלתך אם נחוש בזה לדברי הסמ\"ק אם לאו, כי אני אומר חוץ מכבודו שאין לנו לחוש לדבריו בזה, כי יש לנו לילך אחר רוב דעות הגדולים הראשונים והאחרונים. ואמרתי בעצמי כי הסמ\"ק כתב, ובזבז הגדולים בדבר זה, וסימנך קטנים כתבו ובזבזו. ואתה אדוני האירה עיני בזה כי יודע אני שראית סברת הסמ\"ק כי כל רז לא אנס לך. תשובה, הוי יודע דסמ\"ק אינו חולק על כל הגדולים ולא על המשנה דפ' בתרא דנדרים דבדורות אחרונים חיישינן שמא עיניה נתנה באחר ואין כופין הבעל לגרש אפילו כשהיא באה מחמת טענה אלא א\"כ שהתה עמו י' שנים. ובסמ\"ק כתב בתחילה על מי ששהה עשר שנים, כשדבר אח\"כ באשה שהיא באה מחמת טענה לא הזכיר עשר שנים, לפי שסמך על מה שהזכיר כבר למעלה, וכן יפה לנו לפרש דבריו ממה שנאמר טעה ושגג ולא ידע משנה שלמה של מס' נדרים. ואף לפי דבריהם שכתבת שהם אומרים שכתב שכופין אותו להוציא אף אם לא שהתה עמו י' שנים, היאך נעשה כדבריו לעבור על המשנה, אלא תפח רוחן של אותן הבאים לדון ע\"פ ספרים וחבורי הגדולים, ואינם יודעים כלום לא במשנה ולא בגמרא לפי שלפעמים טועה הסופר בין חיוב לפטור או בין אסור למותר, או מחמת קוצר דעתן לא יבינו דברי המחבר ובאים לידי טעות עכ\"ד. סוף דבר הירא את דבר ה' יתרחק מלהוציא אשה מתחת בעלה בכיוצא בזה וישמר מלהכנס בחשש ספק גירושין, עכ\"ל מהר\"ם אלשקר." + ], + [ + "ואני אומר מ\"ש בתובעת כתובתה שהוא דבר בלתי מוסכם כו', מה בכך שהראב\"ד ותוס' וכמה מפרשים כתבו בהפך, הלא הרמב\"ם פט\"ז מה' אישות (הכ\"ו) כתב להדיא דאפי' תובעת כתובתה נאמנת. ומביאו מהרי\"ק שם וכתב דאפשר דמהר\"ם סובר כהרמב\"ם. וגם מדברי הרב המגיד שם מבואר דיש פוסקים ס\"ל הכי שכתב וז\"ל, ומ\"מ ראיתי מי שסובר דדוקא כשאינה תובעת כתובה אלא שהיא באה לינשא, אבל אם תובעת כתובתה אינה נאמנת. ויש לחוש לסברא זו אף על פי שיש חולקים ע\"כ. ומ\"ש דודאי לדידיה בכל ענין קאמר בין תבעה בין לא תבעה דמה ענין חציפות ועזות לענין כתובה כו' לק\"מ, דהא טעמא דמהימנא משום חזקה דאין אשה מעיזה פניה נגד בעלה, וא\"כ כל היכא דאיכא טעמא דעזות וחציפות איבטל לה חזקה, וא\"כ י\"ל דבשביל ממון היא חצופה ומעיזה פניה. ומהאי טעמא כתבו כל הפוסקים דבתובעת כתובתה אינה נאמנת דבשביל ממון מעיזה, וא\"כ ס\"ל למהר\"ם דבדורות הללו שיש נשים חצופות מעיזה בשביל ממון. ומ\"ש וכל שכן דהוא עצמו כתב שם וז\"ל ומ\"מ נוכל לומר דלאו דוקא מוקמינן לההיא דנדרים בתובעת וצווחת בב\"ד שיתן לה כתובה כו' עד ושפיר מיקריא תובעת כו', לא ידענא מאי קאמר, דמהרי\"ק שם קאמר מתחלה דנוכל לומר דמהר\"ם מיירי בתובעת כתובתה, ואח\"כ כתב עוד דאפי' נימא דמודה מהר\"ם דהך דנדרים לא מיירי בתובעת כתובתה, מכל מקום נוכל לומר דלאו דוקא מוקמינן לההיא דנדרים בתובעת וצווחת בב\"ד כו'.", + "ומ\"ש גם הרמב\"ם לא כתב אלא סתם תובעת כתובתה כו', ט\"ס יש בדבריו וצ\"ל לא כתב אלא סתם ולא הזכיר תובעת כתובתה או אינה תובעת כתובתה כו'. ור\"ל גבי טענת אינו יכול לשמש כתב סתם ולא חילק בכך, וזה שכתב כמו שכתבתי דבריו לעיל והיינו שהביא שם לעיל דברי הרמב\"ם באומרת אינו יכול לשמש כדרך כל הארץ. ומ\"מ אין מדברי הרמב\"ם ההם ראיה, דכבר כתבתי לעיל סי' נ\"א דהרמב\"ם לא מיירי שם מטענת אין לו גבורת אנשים אלא בטוענת אינו יכול לשמש עמי שמוש שמוליד דהיינו שאין יורה כחץ וכה\"ג. ועוד דאפילו יהא דעת הרמב\"ם כן, מ\"מ אינו מוכרח שדעת מהר\"ם יהא כן.", + "ומ\"ש אלא ע\"כ היינו טעמא דגרשתני דהוא דבר דאתי מידו לידה כו', זהו נגד הגמרא סוף נדרים וכל הפוסקים דמוכח התם להדיא דאין לחלק בהכי כלל וכמ\"ש למעלה סי' נ\"ה. ומה שכתב גם ראיתי בתחלת אמריו כו' ועשר שמענו ומנין אחר לא שמענו כו' וכיוצא בזה כתב הרב המגיד כו'. לא דק דהא אמרינן בגמ' ורי\"ף ורמב\"ם והרב המגיד ושאר פוסקים י' שנים בדוקא, מיירי בטוענת שאינה יודעת אם הוא מיניה או מינה, רק ששהתה עמו ולא ילדה, או שטוענת שהוא מיניה מחמת שאינו יורה כחץ, והתם מדינא דגמרא לא סגי בפחות מעשר שנים. אבל הכא מדינא דגמרא נאמנת מיד אלא שמהר\"ם החמיר בדורות הללו שיש פרוצות, וא\"כ פשיטא דכשיש אמתלא דהיינו בה' או בו' שנים מוקמינן לה אדינא דגמרא, וכן מדוקדק לשון מהרי\"ק שכתב פשיטא כששהתה יש לה אמתלא שהיא אומרת אמת ואוקמה אדינא דגמרא כו'.", + "שוב ראיתי במהרי\"ק באותה תשובה עצמה כמו ג' עמודים אח\"ז כתב הוא עצמו וז\"ל, ואם לחשך אדם לומר מ\"מ משמע מתוך דברי רב אלפס דבפחות מי' שנים לא חשיב אמתלא לענין שתהא נאמנת, אין זו צריכה פנים דפשיטא דפחות מי' שנים אף על גב דאיכא אמתלא לדבריה, מ\"מ בשביל אמתלא קטנה לא נאמינה להפקיעה מחזקת אשת איש, כיון דלא קים ליה ביורה כחץ וליכא חזקה דרב המנונא, אבל בנידון שאנו עומדים עליו שטוענת ישען על ביתו כו' דשייך כאן חזקה דרב המנונא, ומן הדין יש להאמינה אלא שכתב מהר\"ם דאין ראוי להאמינה פשיטא שי\"ל בדאיכא אמתלא דקושטא קאמרה דראוי להאמינה ולא ניחוש לצד ריעותא דנתקלקלו הנשים עכ\"ל. וכ\"כ עוד מהרי\"ק שם כמו ששה עמודים אח\"ז. ופשוט הוא דאשתמיטתיה למהר\"ם אלשקר סוף דברי מהרי\"ק, שעיין בראש תשובת מהרי\"ק ולא עיין בסופה, וכן תשמע מלשון מהר\"ם אלשקר שלא ראה רק תחלת דברי מהרי\"ק. ומ\"ש ותנו לבבכם למ\"ש הרא\"ש ז\"ל בתשו' כו', לא ידענא מה ענין תשובת הרא\"ש זו לכאן, דהתם בתשובת הרא\"ש מיירי שטוענת שאינו יורה כחץ או ששהתה עמו י' שנים ולא ילדה, משא\"כ בטענת אין לו גבורת אנשים וכמ\"ש לעיל ס\"ס מ'." + ], + [ + "וא\"כ נ\"ל לענין דינא דהיכא דאמרה בפירוש איני רוצה כתובתי נאמנת אף בזמן הזה דהרי כל הפוסקים חולקים על מהר\"ם, וגם מהר\"ם יכול להיות דמודה באמרה כן בפירוש, ובפרט שיש להקל כיון שהעליתי לעיל סי' מ\"ב דאין כופין בטענת גבורת אנשים א\"כ ליכא כאן חשש איסורא דאורייתא. והיכא דתובעת גט סתם ולא הזכירה כתובה בכה\"ג נאמנת היכא דאיכא אמתלא כגון ששהתה עמו ה' או ו' שנים ולא ילדה. וכתב מוהר\"ר יוסף בתשו' ר\"ש כהן סי' ק\"ס במעשה שהיה לפניו שכרתו זה י\"ב שנים הכיס שלו להוציא האבן דהוי אמתלא ונאמנת אפי' למהר\"ם. ונ\"ל דאם היא עדיין בתולה סגי בב' או ג' שנים והוי אמתלא ואומדנא דמוכחא, וה\"ה כל היכא דאיכא אמתלא או רגלים לדבר נאמנת וא\"צ אומדנות דמוכיחות רק ברגלים לדבר קצת סגי. וכן מצאתי באגודה פ' הבא על יבמתו וז\"ל, וגאונים אחרים כתבו האידנא דנשים פרוצות אין להאמינה אם לא שיש רגלים לדבר קצת עכ\"ל. וכן נ\"ל הלכה למעשה." + ], + [ + "ומ\"ש הרב בהג\"ה סי' קנ\"ד ס\"ז והבאתיו לעיל סימן א' וי\"א דאפילו במקום שאין כופין אותו מ\"מ אין כופין אותה להתפייס כו', נראה מדברי הרב דהיינו בתובעת כתובתה דאינה נאמנת ואין כופין או ברחמה צר והוא רך בשנים דאין כופין מ\"מ אין כופין אותה להתפייס עמו. ומשמע ליה הכי מדברי הרשב\"א דבכל מקום שאין כופין אותו מ\"מ אין כופין אותה להתפייס עמו. וכ\"כ בדרכי משה בשם תשו' הרשב\"א, וכן נרשם בש\"ע.", + "ולפענ\"ד דזה אינו ולא מסתבר כלל לומר כן, דכיון דאינה נאמנת א\"כ הרי היא מחוייבת לדור עמו כדין אשה עם בעלה. ולא קאמר הרשב\"א התם אלא לסברתו דס\"ל דאע\"ג דבטענת אינו יכול נאמנת היינו לענין דאמרינן ליה שיוציא ויתן כתובה אבל מ\"מ אין כופין אותו על הגט, דס\"ל להרשב\"א דכל היכא דלא אתמר בהדיא כופין אין כופין דלא ליהוי גט מעושה ובניה ממזרים, ואפי' מודה שאינו יכול לא כייפינן ליה וכמו שכתבתי לעיל סי' מ\"א ומ\"ב. וע\"ז כתב הרשב\"א דאע\"ג דאין כופין אותו, מ\"מ אם אינה רוצה להתפייס עמו אין כופין אותה כו', והיינו מטעמא דכיון דמדינא יוציא ויתן כתובה אלא דמשום חשש גט מעושה לא כייפינן ליה להוציא בגט, והלכך פשיטא דלא כייפינן לה להתפייס עמו. אבל הרב בהג\"ה דס\"ל דבטענת גבורת אנשים כייפינן ליה א\"כ לאיזה צורך כתב דין זה דאע\"ג דאין כופין אותו להוציא, אין כופין אותה להתפייס עמו, דהא היכא דנאמנת כייפינן ליה, וא\"כ מוכרח לומר דהרב קאי אהיכא דאינה נאמנת, ובהא לא איירי הרשב\"א כלל. וא\"כ דברי הרב צ\"ע.", + "וגם מ\"ש הרב שם או עד שתשהה עשר שנים כו', גם זה לא הוזכר ברשב\"א כלל, ולא הוזכר י' שנים בפוסקים אלא בטוענת שאינו יורה כחץ ובאה מחמת טענה, אבל בגבורת אנשים ותובעת כתובתה י\"ל דאף בשהה י' שנים אינה נאמנת כיון שתובעת כתובתה דומיא דלעיל סעיף ט\"ז בסי' קנ\"ד, וא\"כ לא ידענא מה שייך כאן להזכיר שתשהה י' שנים ולא תלד וצ\"ע.", + "וגם מ\"ש הרב שם וה\"ה אם קידש אשה כו' כופין אותו להוציא, כבר כתבתי לעיל סי' כ\"ח דאין להורות כן למעשה לכוף אלא בבאה מחמת טענה. וגם הרב גופיה כתב כן בסתם לקמן סי' קס\"ה ס\"א גבי חליצה וא\"כ כל שכן גבי גט וכדאיתא בכל הפוסקים. וא\"כ דברי הרב סותרים זה את זה וצ\"ע." + ], + [ + "ונראה לפי מה שהעליתי לעיל סי' מ\"ב דאין לו גבורת אנשים אין כופים בשוטים להוציא, ה\"ה דאין לנדותו עד שיתן גט. ואף על גב שהבאתי לעיל סי' ט\"ו דברי הרא\"ש פ' הבא על יבמתו דמשמע מדבריו דאפי' היכא דאין כופין בשוטים מנדינן ליה. מ\"מ אין נראה כן הלכה למעשה, דהא אמרינן בעלמא (פסחים נב.) דשמתא קשה מנגדא. וגם הרא\"ש גופיה כתב בפ' החובל (ב\"ק פ\"ח סי' ב) שאין לך גוביינא גדול מזה, דמשמתינן ליה דלנקטיה בכובסיה עד דשבק לגלימיה (עי' שבועות מא.). וכן כתב המרדכי (סי' רד) והגה\"ת אשר\"י (סי' יט) פ' המדיר וכתבו שמעשה בא כן לפני ר\"ת שנידו לאחד ליתן גט ונתן גט, ופסל ר\"ת את הגט וצוה לעשות לו גט אחר. וכן הסכמת רוב הפוסקים דהיכא דאין כופין אין מנדין אותו ג\"כ, וכ\"כ ב\"י סימן קנ\"ד בשם תשובת רשב\"א, וכ\"כ הריב\"ש סי' קכ\"ז, וכן פסק מהר\"ל ן' חביב בתשו' סי' ל\"ג, וכן כתב הרב בהג\"ה סי' קנ\"ד (ס\"ך) (סכ\"א) ושאר אחרונים. (וכן פסק בתשו' מהר\"י ן' לב ספר ג' ס\"ס ק\"א באין לו גבורת אנשים דאין כופין להוציא לא בשוטים ולא בנדוי ושמתא. וכן מסיק בתשו' מהר\"ר שלמה כהן ספר שלישי ס\"ס מ\"ב דלענין מעשה אין כופין אותו בשום דבר רק שאומרים לו שמותר לקרותו עבריין ע\"ש) וכן עיקר.", + "מיהו כתב הרב בהג\"ה שם וז\"ל ומ\"מ יכולים לגזור על כל ישראל שלא לעשות לו שום טובה או לישא וליתן עמו או למול בניו או לקברו עד שיגרש ובכל חומר שירצו ב\"ד יכולים להחמיר בכה\"ג ובלבד שלא ינדו אותו עכ\"ל. והוא מדברי ר\"ת ומהרי\"ק ובנימין זאב, אבל בתשו' מהר\"י ן' לב שם כתב וז\"ל וה\"נ לא עבדינן ההרחקה שכתב ר\"ת והסמ\"ק ומהרי\"ק, לפי שלא ראינו ולא שמענו בדורנו זאת ההרחקה. ואפשר דטעמא הוי משום דבדורות הללו חמירא להו ההרחקה מנידוי ושמתא, וכל היכא דלא כייפינן בשוטים או בנדויים וחרמות גם לא עבדינן ההרחקה. פעם אחת בהיותי בשלוניק\"י עלה במחשבה בין קצת החכמים למיעבד ההרחקה בנידון דהיה קרוב הדבר לכוף, ולא אסתייעא מלתא ולא נעשה מעשה, וכיון דכן הוא מלתא דפשיטא היא דלא כייפינן ליה לא בשוטים ולא בחרמות, ולא זה בלבד אלא אפילו שום הרחקה לא עבדינן ליה אלא דאומרים לו דמותר לקוראו עבריינא ע\"כ, וטוב להחמיר.", + "תם ונשלם כל דיני אומרת גרשתני ודיני אין לו גבורת אנשים ושאר דינים השייכים להם באריכות. והנני נותן שבח והודיה לאל יתברך שמו אשר עזרני עד כה ונתן לי כח וחיל לעמוד בפלפול הארוך הזה. כי כמה יגיעות יגעתי וכמה טרחות טרחתי עד שיגעתי ומצאתי טעמ\"ן של דברים המחוורים כשמלה היתה בכלל, ובפרט שיש כאן מבוכות רבות בגדולי הפוסקים ראשונים ואחרונים.", + "ולמען אשר יוכל המעיין לידע בקצרה שרשי הדינים העולים מכל משא ומתן הגדול הזה, אמרתי להעלות רשום בכתב אמת כללי הדינים בקצרה כשלחן ערוך המוכן לאכול לפני האדם. ומי שירצה לעמוד על עיקרי הדברים יעיין בפנים אשר משם יוצאים ונובעים כל דבריו מוכרעים, כלם בראיות ברורות, ובהוכחות גמורות, זה אחר זה סדורות, באותיות ובתיבות ובשורות, סמוכות תכופות וצרורות, כרוכות וחרוקות והדורות, בעזר האל פועל גבורו\"ת, אין בלתו צר צורות, יאיר עינינו בקלות וחמורות, ויתיר לנו אסורות, ע\"י מבשר בשורות.", + "כויעתר שבתי בן לא\"א הגאון מוהר\"ר מאיר כ\"ץ ז\"ל. יום ה' כ\"ד סיון תי\"ו יו\"ד לפ\"ק" + ] + ], + "Summary": [ + "האשה שאמרה בפני בעלה גרשתני נאמנת אפי' לינשא לכתחלה ויוצאת בלא גט ונוטלת כתובה ולא תוספת, חזקה אין האשה מעיזה פניה נגד בעלה. ואפי' יש עדים שהיתה אשתו. ולפיכך אשת איש שפשטה ידה וקבלה קדושין מאחר בפני בעלה הרי זו מקודשת לשני ומותרת לו בלא גט שהרי היא כמו שאמרה לבעלה גרשתני. ואף אם אין הבעל ממש שם רק שהוא בעיר כשנתקדשה לאחר מיקרי בפניו שאם לא גירשה לא היתה עושה מעשה כזה כשבעלה בעיר. אבל כשאומרת גרשתני צריכה לומר כן בפני בעלה ממש. ואפי' נשאת או נתקדשה לאחר שלא בפני בעלה אם אומרת אח\"כ בפני בעלה גרשתני נאמנת ולא אמרינן שאומרת עכשיו כן בפניו להחזיק דבריה הראשונים של שקר.", + "ויש אומרים דאם נשאת או נתקדשה בתחלה שלא בפניו אינה נאמנת אפילו אומרת אח\"כ כן בפניו ותצא משני בלא גט. והעיקר כסברא הראשונה. אך יש להחמיר שצריכה גט משניהם ותצא מזה ומזה. ואם היתה קטטה ביניהם או שתובעת כתובתה אינה נאמנת בכל ענין לומר גרשתני אפילו לינשא. ולא מקרי קטטה אלא כשאמרה פעם אחת גרשתני ונתברר שהוא שקר. אבל אם לא יש קטטה או מריבה נאמנת, וי\"א דאפילו בתובעת כתובתה נאמנת. ולכך יש להורות דאם אמרה גרשתני תנו לי כתובתי ונשאת לא תצא. וכל זה בפני בעלה אבל שלא בפני בעלה אינה נאמנת כלל לומר גרשתני אפי' לחומרא.", + "וכל זה מדינא, אבל בדורות הללו שיש נשים חצופות ופרוצות, אינה נאמנת אפילו בפני בעלה לומר גרשתני לינשא לכתחלה בלא גט, אלא לחומרא נאמנת.", + "ומי שאין לו גבורת אנשים יוציא מיד ויתן עיקר כתובה ונדוניא שהכניסה ולא תוספת (דוקא תוספת היותר משליש אבל עד שליש דינו כעיקר הכתובה, כ\"כ מהרי\"ק בשורש פ\"א ע\"ש שהאריך), אפילו לא שהתה עמו עשר שנים ולא ילדה. ואף על פי שיש לו גבורת אנשים קצת ויכול לבעול אחרת וזו אינו יכול לבעול מחמת שרחמה צר, ואילו היה לו גבורת אנשים ממש היה יכול לבעול גם את זו, צריך ליתן לה הכתובה ונדוניא.", + "ואשה שטוענת על בעלה שאין לו גבורת אנשים והוא מכחישה, נאמנת. דכיון שהיא טענה שהבעל יודע בה כמו היא, חזקה אינה מעיזה בפני בעלה ונאמנת אפילו אינה באה מחמת טענה בעינא חוטרא לידא ומרא לקבורה, ויוציא מיד ויתן כתובה ונדוניא. וצריכה לטעון כן דוקא בב\"ד ובפני בעלה ממש. אבל אין מקבלין ממנה טענה זו לא ע\"י שליח ולא ע\"י אנטלר אף על פי שהדברים נתפרסמו ומגיעים לאזני בעלה אינו מועיל עד שתטעון כן דוקא בפני בעלה. וב\"ד חוקרים ודורשים אותם היטב על זה אולי יודו זה לזה או אולי הוא מחמת חולשת כחו או רכות שניו או שרחמה צר וכיוצא בזה בענין שבהמשך הזמן יוכל לבעול אותה. ואם לא יהא לה במה לתלות רק שתטעון בברי שהוא מחמת שאין לו גבורת אנשים נאמנת ויוציא ויתן כתובה ונדוניא, ואף על פי שאמרה כן מתחלה שלא בפניו, נאמנת אח\"כ כשתחזור ותטעון כן בפניו.", + "וכל זה כשאינה תובעת כתובתה, אבל כשתובעת כתובתה אינה נאמנת כלל בשום ענין אפילו שהתה עמו עשר שנים ולא ילדה דאמרינן מחמת חמוד ממון אומרת כן. וצריכה לדור עמו כשאר אשה עם בעלה.", + "וכן אם טוענת שמורד ממנה מתשמיש אינה נאמנת כלל ומאריכין הדבר ועושין להם דרך בקשה עד שיתפשרו, ובדורות הללו שיש נשים חצופות אינה נאמנת אלא היכא דאיכא אמתלא לדבריה כגון ששהתה עמו ה' או ו' שנים ולא ילדה, וכן כשכרתו הכיס שלו לפני איזה שנים להוציא האבן. וכן אם עדיין היא בתולה ב' או ג' שנים, והוא הדין בשאר שום אמתלא או רגלים לדבר נאמנת, ואין צריך אומדנות דמוכיחות רק ברגלים לדבר קצת סגי.", + "וכל זה בסתם, אבל באמרה בפירוש איני רוצה כתובה יתן לי גט הריני מוחלת לו הכתובה, נאמנת אף בזמן הזה בלי שום אמתלא.", + "וכל מקום שאמרנו יוציא ויתן כתובה, אין כופין בשוטים על הגט וגם אין מנדין אותו, שאין כופין ולא מנדין אלא במקום שאמרו בפירוש כופין כגון הנושא את הפסולות, או כגון באותן מומין גדולים המבוארים במקומם, אבל אין לו גבורת אנשים אינו מום.", + "וכן נקטעו ב' ידיו או ב' רגליו או נסמו ב' עיניו לא הוי מום לכופו בשוטים או בנידוי להוציא, אלא כל מקום שאמרו יוציא ויתן כתובה כופין אותו בשוטים ובנידוי על הכתובה, אבל על הגט אין כופין כלל, שלא יהא גט מעושה ובניה מאחר ממזרים. ואפי' הוא מודה שאין לו גבורת אנשים אין כופין על הגט, אלא כל מקום שאמרו יוציא מבקשין על הגט ואומרים לו חכמים חייבוך להוציא ואם לא תוציא מותר לקרותך עבריין. וכן יכולים לגזור על כל ישראל שלא לישא וליתן עמו או לעשות לו שום טובה או בשאר הרחקות שירחיקו ממנו, שבזה אין כפיה עליו שאם ירצה ימצא לו מקום והוא לא ילקה בגופו מתוך זה, כיון שאין מנדין אותו כדין מנודה אך אנחנו נתפרד מעליו. ויש מי שאומר דהאידנא שההרחקות חשובות כנידוי אין לעשות לו שום הרחקה רק שאומרים לו מותר לקרותך עבריין. וטוב להחמיר.", + "ואם באה מחמת טענה כגון שאין לה בן לא ממנו ולא מאיש אחר ואומרת בעינא חוטרא לידא ומרא לקבורה, כופין אותו בשוטים להוציא בגט. ונאמנת ג\"כ נגדו לכופו בשוטים להוציא מיד. וה\"ה בשהתה עמו עשר שנים ולא ילדה אין כופין אותו להוציא אלא בבאה מחמת טענה.", + "אם יש לו גבורת אנשים רק שאינו יורה כחץ אין כופין להוציא בשהתה עשר שנים אלא בבאה מחמת טענה, אבל אם אינה באה מחמת טענה אפי' באין לו גבורת אנשים אין כופים בשוטים או בנידוי להוציא, דמשום תשמיש או מזונות לחוד אין כופין אלא במונע ממנה כל עניני אישות, וה\"ה במורד ממנה מתשמיש או מזונות לחוד אין כופין להוציא, וי\"א דאפילו במונע ממנה כל עניני אישות אין כופין בשוטים על הגט. ויש להחמיר לענין מעשה. ולכן אם קדש אשה שאסורה לו ולאחרים בענין שצריך להוציאה בגט אין כופין אותו בשוטים או בנידוי להוציא. וכן מי שרגיל לכעוס ולהוציא אשתו מתוך ביתו אין כופין להוציא אף על פי שעי\"ז אינו זנה לפעמים וגם פורש ממנה יותר מעונתה. מיהו יכולים לכפותו בשוטים לזונה או לשמש עמה או ליתן לה גט, וזה נקרא כפיה על הגט רק כדי לקיים שארה ועונתה." + ] + }, + "versions": [ + [ + "Gevurat Anashim, Warsaw, 1879", + "https://www.nli.org.il/he/books/NNL_ALEPH001841330" + ] + ], + "heTitle": "גבורת אנשים", + "categories": [ + "Halakhah", + "Acharonim" + ], + "schema": { + "heTitle": "גבורת אנשים", + "enTitle": "Gevurat Anashim", + "key": "Gevurat Anashim", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "", + "enTitle": "" + }, + { + "heTitle": "כללי הדינים", + "enTitle": "Summary" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Keset HaSofer/English/Keset HaSofer, trans. Jen Taylor Friedman.json b/json/Halakhah/Acharonim/Keset HaSofer/English/Keset HaSofer, trans. Jen Taylor Friedman.json new file mode 100644 index 0000000000000000000000000000000000000000..d5b8872384e16983982af8e44376aa9d2ac2e501 --- /dev/null +++ b/json/Halakhah/Acharonim/Keset HaSofer/English/Keset HaSofer, trans. Jen Taylor Friedman.json @@ -0,0 +1,66 @@ +{ + "language": "en", + "title": "Keset HaSofer", + "versionSource": "http://www.hasoferet.com", + "versionTitle": "Keset HaSofer, trans. Jen Taylor Friedman", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "קסת הסופר", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": [ + [ + "It is taught in a baraita (Eruvin 13a): Rabbi Meir said, when I came to Rabbi Ishmael, he said to me “My son, what is your trade?” I said to him “I am a scribe.” He said to me “My son, be meticulous in your work, for it is the work of heaven, and if you should omit a single letter or add a single letter, you destroy the entire world.” From this we may see that a scribe must be in extreme awe of God, for if he makes one error or fails to make one necessary correction, his soul will perish, because he steals from the masses and causes them to sin – they remain in a state of not performing commandments, and every day make blessings in vain. Of him it is written “One sinner destroys much good” (Kohelet 9:18), and “Cursed is he who does God’s work deceitfully” (Jeremiah 48:10). Therefore, those who have the power to appoint scribes should appoint worthy scribes, men of truth who hate bribes and know Torah, fear God and tremble at his words, just as we appoint kosher butchers. All who write tefillin as good and fit as they possibly can will have their reward doubled and doubled again, and will be saved from the judgement of Gehinnom. (From the laws of writing tefillin by R’ Avraham Mazinsheim and in the Levush.)", + " Sifrei Torah, tefillin and mezuzot which were written by a heresiarch are burned. If they were written by a non-Jew, one who rejects the commandments (see the H.M. sec. 488), a woman, a deaf-mute, one mentally impaired, or a minor – they are invalid, and are buried, as it says “Bind them…write them…”; the explanation is that all who are enjoined in binding are enjoined in writing, and all who are not enjoined in binding (not commanded or not believed to be performing it reliably) are not enjoined in writing. Since we learn this from the Torah itself, we require that only one who has definitely reached adulthood, that is, has produced two hairs and is past thirteen years of age (Magen Avraham, and see Noda be-Yehudah tinyana sec. 1 and the responsa Keter Kehunah sec. 1), but one who is only presumed to be an adult is invalid to write until he has come of age, or has attained twenty years of age without becoming pubescent.", + " Anyone who is invalid to write is invalid for all aspects of their manufacture (see 21:2), and scribes and artisans must take great care that no part of the work is done by women or children.", + "There are those who say that a sefer Torah written by a mamzer is invalid.", + "If one found a sefer Torah in the possession of a heresiarch, and it was not known who wrote it, it is buried. If it was in the possession of an idol-worshipper, some say it is valid and some say it should also be buried. However, if idol-worshippers are presumed to pillage the books of the Jews, we assume it originated with a Jew and is valid. So too in places where idol-worshippers don’t know how to write: we assume that they were plundered. Tefillin in the possession of an idol-worshipper are valid.", + "One should not buy sifrei Torah, tefillin and mezuzot from idol-worshippers for more than their value, so as not to encourage their theft. One is, however, obliged to purchase them for their fair value (even if they require burial), and if the idol-worshipper wants a large price, one must bargain with him and offer him a fair price. If he won’t bring his price down, they remain with him (Taz). One must not give him the impression that they are worth significantly less than their true value, lest he tire of them and throw them away." + ], + [ + "It is written “In order that God’s Torah shall be in your mouth” (Exod. 13:9), and we explain that one may only write sifrei Torah, tefillin and mezuzot on skins from ritually pure animals and birds (hairs and sinews are also only fit if they come from these species) which are permitted for food. They are fit even if they weren’t killed in a ritually acceptable manner, and even if they were perforated or mutilated, because when we say “permitted for food” we mean in terms of the species, to exclude the various kinds of ritually impure species. Although fish-skin is ritually pure, we don’t write on it, because of the filth, which does not come away during processing. The skin of an embryo counts as skin for this purpose, and we may write sifrei Torah, tefillin and mezuzot on it. This is the best kind of skin. After that, bird skin, and after that the skin of wild animals, the skin of domesticated beasts, and animals which died naturally.", + "The skins must be processed lishmah; that is, when one places them in the lime, which is the start of the process, he says “I am processing these skins for the sake of a sefer Torah (see below, para. 4), and to this end I am putting these skins in lime,” and immediately places the skins into the lime. Since the start of the process was performed lishmah, all the other parts of the processing, like the splitting and the scraping, follow after it. Even so, it is proper to repeat, at each subsequent stage, that he is doing it lishmah (Benei Yonah), and he should also say it right at the beginning when he puts the skins into water, to soften them and make them fit for processing [conceptually this is the beginning of the process, although halakhically it doesn’t start until they are put into the lime]. Post facto, none of these are absolutely essential, if the beginning of the process was performed lishmah. However, if the processing was not started lishmah (the putting into the lime), finishing it lishmah does not make them permitted for use. (Melekhet ha-Shamayim, in the name of a few posekim, but not like the Taz).", + "Some say that he must actually verbalise his intent to process the skins lishmah, and it is proper so to do, because one cannot impart sanctity merely by thinking about it; he must speak, since speaking makes a greater impression (Birkei Yosef in the name of the Radba”z). Post facto, one may rely on those who hold that thought alone is sufficient.", + "Sifrei Torah, tefillin and mezuzot have different levels of sanctity. The sanctity of a sefer Torah is greatest, then tefillin, then mezuzot. Lishmah for something of lesser sanctity is not sufficient for something of greater sanctity – that is, if one processed parchment for the sake of tefillin, he may not then write a sefer Torah upon it. If he wanted to write a mezuzah upon it, which has less sanctity, some say that this is quite all right, since lishmah for something of high sanctity is sufficient as lishmah for something of lesser sanctity, but some differ and say that perhaps everything must be done for its own specific purpose. Some doubt this, because we may not lower something from high sanctity to lower sanctity, and some doubt that it may be done conditionally. Therefore, ideally one processes specific skins for specific purposes – that intended for a sefer Torah “for the sake of a sefer Torah,” that intended for tefillin “for the sake of tefillin,” that intended for mezuzah “for the sake of mezuzah.” However, in pressing circumstances, if this is not possible, he may rely on those who say that it’s sufficient to say, when starting the processing, “for the sake of sifrei Torah, tefillin, mezuzot, and tefillin housings.” Alternatively, he may say it conditionally: “I am processing this for the sake of a sefer Torah, but I stipulate that if I should wish to change it to tefillin, mezuzot, or tefillin housings, I may do this” (see Excursus 1 sec. 28) (and see 25:1 and 22).", + "It is proper, when processing lishmah, to take pains that as much of the work as possible be done by Jews rather than non-Jews, even when the Jew’s work is of lesser quality (Benei Yonah), so as to meet the concern of the Rambam and his sources, which invalidate the work of a non-Jew even if a Jew stood over him and and told him that the work was to be lishmah; it does not have the same significance to a non-Jew and he cannot do it lishmah. But if Jewish tanners are scarce, we may rely on those who permit it if a Jew stood over him and said “Process these skins for me so that I can write a sefer Torah on them” – the presumption is that the non-Jew does the work as the Jew would have him do it. This applies only if he specifically instructed the non-Jew thus, and he heard his words. If the Jew just thought it, this is not sufficient. This must happen very soon after he puts the skins into the lime; it does not suffice for him to give the instructions before this (Noda be-Yehuda tenina 175). If the non-Jew has non-Jewish workers, those non-Jewish workers must also be present when he is issuing his instructions that it be processed lishmah (Benei Yonah, Melekhet ha-Shamayim). However, if possible the Jew should help him a bit at the beginning of the work, when he puts it into the lime, and say that he is doing it for the sake of a sefer Torah &c. This is the practice. It is also good if the Jew is able to help a bit with all the parts of the work – stretching, scraping, squeezing out the water, and so on. Post facto, even if he didn’t help at all, it is valid provided he gave the directions at the start (but if the processing was not started lishmah, it doesn’t become valid even if a Jew completes the processing lishmah; see para. 2).", + "If one is having the processing done by a non-Jew he should mark his skins, using an awl to make a pattern of letters in the skin. He need not worry that the skins will be exchanged and the marks forged, because the non-Jew knows that the Jew will spot the forgery, or will see that the forged marks are too fresh. There is an opinion which says that one should not mark it with an awl, but should cut letters at the head, inside (Barukh She-amar). One should also monitor it after the processing, because sometimes a non-Jew may put a patch on the holes which are in the skin, and these patches are generally not from skin which was processed lishmah (and perhaps even from ritually impure animals). They may be detected with difficulty by holding it up to the light (Mahatzit ha-Shekel, 32:11).", + "It must be processed in gall-nut juice [tannic acid] or in lime, or similar substances which shrink the skin and strengthen it. One must also take care to leave the skins in the lime until the hairs come out of themselves – not by scraping. If he takes them out before this, he should not write on it, because it is diftera (Barukh She-amar).", + "There are three kinds of hide: gevil, klaf, and duchsustos. Unsplit hide, after processing, is called gevil. In earlier times, after the hairs had come off and before the rest of the processing, they used to split the hide into two layers. One is thin, on the hair side, and is klaf; one is thick, on the flesh side, and is called duchsustos. It is halakha from Moshe at Sinai that we write sifrei Torah on gevil, on the hair side; tefillin on klaf on the flesh side; and mezuzot on duchsustos on the hair side. Even though this is halakha from Moshe at Sinai, a sefer Torah written on klaf is valid, and we use the term gevil in the sense of not duchsustos. So too if one wrote a mezuzah on klaf or on gevil it is valid, and we only say duchsustos because that is technically the mitzvah.", + "Our parchments, which we do not split, are in the category of klaf, and we write on the flesh side. This is because when we scrape off the upper layer, the hair part, this is a separation which is part of the processing – even if the skin is split into two parts, they have to scrape it thus – and they scrape a lot from the flesh side, until only the klaf is left. This klaf is preferable to gevil, and one may write a sefer Torah on it lekhathilah. We don’t write on gevil nowadays. This is also valid for mezuzot. Certainly one must take care to scrape the flesh side very well, so that no thin layer remains on the writing side; this layer is duchsustos, and if even one letter is written on it, whether sefer Torah, tefillin or mezuzot, it is pasul. One identifies duchsustos thus: anything which can be peeled off and separated with a scraper, even of a hair’s thickness, is duchsustos (thus the Netia’ shel Simhah and Ma-on Arayot).", + "If one changed things, and wrote on this klaf on the hair side – tefillin, sefer Torah or mezuzot – they are pasul (see the Beurei ha-Gra).", + "If one wrote part of a sefer Torah on klaf and part on gevil, it is pasul, since it is like two books. But if he made half on gevil and half on tzvaim – that is, the skin of a deer or other wild animal – even though this isn’t the nicest way of doing it, it is valid.", + "After the processing with lime is finished, some scribes have the custom to coat the klaf with a white paint, called log, which makes the klaf smooth and very white. Some permit this, and some forbid it because it constitutes a separation between the writing and the klaf; it is proper to be stringent." + ], + [ + "It is halakha from Moses at Sinai that one writes sifrei Torah, tefillin and mezuzot with ink alone. Ideally it is made thus: one combines ash from fat, pitch, wax and suchlike (that is, פלאמרוס or קיהנרוס) with tree resin (gum) and moistens it with a little honey, and crushes it well until it cakes, whereupon he dries it. Before writing, he dissolves it in gallnut-juice or similar, and writes with it, so that if he comes to erase it off, it will go away. This is the ideal ink with which to write sifrei Torah, tefillin and mezuzot. If one wrote any of these three with gallnut-juice and kankantom (copperwasser) [ferrous sulphate solution], which doesn’t blot off, it is valid, and this is how ink is generally made these days – gallnut-juice, gum [arabic], and kankantom – but one must take care that it is properly black from the start [gallotannic inks darken on exposure to air]. The Mosaic halakha specified “ink” to preclude use of other colours – red, green and so on; if one wrote even one letter in another colour, or in gold, it would be invalid. So too one may not write Tanakh in anything other than ink; some say that the requirement of ink is limited to sifrei Torah.", + "Ink is invalidated if it started black but faded to red over time (Benei Yonah & Peri Megadim, siman 32, Eshel Avraham s’if katan 39); one must take great care that it be good.", + "Ink need not be made lishmah (Be’er Esek); if it is made from wine handled by non-Jews it is technically fit for use. However, for holy work and writing so many Names it is proper that we sanctify ourselves with that which is permitted to us, and distance ourselves from inappropriate matters (דב”ש 162 and 164).", + "If one sprinkled gold dust over the letters, he may remove the dust, and the writing which remains is valid (Orah Hayyim 32:3; see also below, ch. 8:13), even in tefillin and mezuzot (Peri Megadim). But if the dust got onto a letter of the Name, there is nothing he can do about it; removing the dust constitutes erasure of the Name.", + "It is halakha from Moses at Sinai that sifrei Torah and mezuzot require ruled lines, and if they are written without lines, they are invalid. The lines must be made with a scoring tool, which makes grooves (“sirtut,” ruled lines, is like “sarita,” groove), and may not be made with lead or other colouring materials. It is proper to rule the lines lishmah. If one made a mistake and had to erase a word, and the line was also erased, he should rule the line afresh (Benei Yonah). Likewise if one had to suspend a word or words in a sefer Torah between the lines – he must score a line there (Melekhet haShamayim, 25:6). Tefillin don’t require ruled lines, save the topmost line – some say they require lines at top, bottom and the two sides, even if he is able to keep his writing straight. If one isn’t able to keep his writing straight, he must rule every line.", + "One should take care to have a nice-looking pen, even if it doesn’t make the writing itself look any different. Some say that one should write with a reed pen and not a feather, but this is not the custom; we write with feathers, and even with metal. Some doubt whether one may write with the feather of a ritually impure bird (דב”ש, end of sec. 164).", + "One must write with his right hand, and if he wrote with the left, it is invalid. If one had tefillin which were written with the left hand, and could not find any which were written with the right hand, he should put them on, but should not make a blessing (דב”ש in Even ha’Ezer, sec. 124:4). One who is left-handed should here read “left” for “right;” if he wrote with his right hand it is invalid. If one is ambidextrous, he should write with the right hand, but if he wrote with his left it is valid (Magen Avraham). If one writes with his right hand but his left is dominant for everything else, or vice versa, he should not train to become a sofer, but if he writes, he falls into the category of an ambidexter (Peri Megadim). It once happened that someone with no hands wrote by holding the pen in his lips, and those tefillin were declared invalid even if no others were to be found, because writing is simply not done with the lips (Rema mi’Fano, sec. 28)." + ], + [ + "Sifrei Torah, tefillin and mezuzot must be written with great concentration and lishmah, and this must be verbalised before one begins to write. That is, before he starts to write he must say “I write this sefer for the holiness of a sefer Torah.” This is sufficient for the entire sefer (gloss: except for the Divine Names, which must be sanctified separately, sv para 10), and so too for tefillin and mezuzah; he must say “for the holiness of tefillin” “mezuzah.” And if it does not issue from his lips – if he only thinks it – some opinions rule that this is invalid even post facto, and some opinions rule that it is acceptable post facto, which seems to be the general idea.", + "If one starts to nod off, he should not write in that state, because he does not then have concentration (Orah Hayyim 32:19). So too if he had drunk intoxicating liquor: he should not write so, because he cannot concentrate appropriately .", + "Each and every letter must be entirely written lishmah, since if even a only small part was written not lishmah, and most of it was written lishmah, it is still invalid (Mahari”ch, 1:1). All the more so if a small part of the letter was not made by writing at all, for instance if a drop of ink fell and he made it into a letter: it is invalid (see Excursus 1) (Knesset ha-Gedolah and Peri Megadim in Even ha-Ezer 125). Even if he subsequently wrote, lishmah, over the whole letter with a quill, it is of no effect; the upper layer of writing does not help.", + "Before one starts to write he should test his pen, to see that there is not an excess of ink, which will spoil it.", + "When one writes a sefer Torah, there must be another sefer before him, thoroughly proofread, from which he will copy, because it is forbidden to write even one letter without reference to another copy. Therefore, every sofer should take care to have a humash which has been thoroughly proofread, by an expert well versed in proofreading, from which to copy. But in any case, it is not necessary to take each letter one by one from the copy, but in the manner of copyists he may take two or three words at a time, or more, in consonance with [the sofer’s] comfort level with the Torah text (Benei Yonah). If he did write without reference to a copy, some forbid reading from it unless in extremely straitened circumstances (the Ran in the name of the Yerushalmi), and there are those who say that post facto it is not invalidated (ha-rav Rabbi Menoah).", + "Even if one is transcribing from a copy, he must also speak each word out loud before he writes it, in order that he not err (Rashi and Tosafot, Menahot 30), and also in order that the holiness of the breath of reading of each and every word which comes from his mouth is drawn over the words (Ba”h). Only words of admonition need not be spoken aloud (Tosafot, Mordechai).", + "One must be exacting regarding the haser and yeter spellings, for if he wrote an extended word without some of its letters or a contracted word with extra letters, it is invalid. A word which has differing oral and lexical traditions, such as the written word yishgalenah [he will fornicate with her, Dev 28:30] which is spoken yishkavenah [he will lie with her], or the word written u-ve-`ofelim [and with swellings, Dev 28:27] which is spoken u-vatehorim [and with haemorrhoids], and the like, must be written with the lexical tradition, and if he changed it and wrote according to the oral tradition, it is invalid.", + "Tefillin and mezuzot: if one knows the texts very well he may write them without transcribing from a copy, provided he says each word aloud.", + "Even when transcribing from a copy, it is not appropriate that one should write unless he knows how to read, and if he does not know how to read, even if he knows the letters he is very likely to err, because he does not perceive it.", + "It is permitted to take up ink from the letter that was written when he needs ink for another part of the writing, or even to dispose of it if he needs to – in order to make it dry faster so that he can roll the sefer up – but he is forbidden to use it for a secular purpose (Siftei Cohen). It is forbidden to take up ink from the divine Name, even if he wants to use it to write another divine Name. Only if there is an inappropriate amount of ink in it may we be lenient – even to dispose of it – because when he started he only sanctified what he needed, and the excess would spoil it (Benei Yonah) (and see below, 10:10).", + "Those who write sefarim, tefillin and mezuzot: when they come to lay the sheet down so that it will dry, they may not turn the writing face down, even if the intent was to prevent dust settling on the writing; in all cases it is degrading. Rather, the writing should be face up, and he should spread a garment over it or double it over (Rambam), and where this is impossible he may turn it over since not turning it over would be a greater degredation." + ] + ], + "sectionNames": [ + "Siman", + "Seif" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Keset HaSofer/English/Sefaria Community Translation.json b/json/Halakhah/Acharonim/Keset HaSofer/English/Sefaria Community Translation.json new file mode 100644 index 0000000000000000000000000000000000000000..77ae189a6f559b688dc76b95ed457a534834993c --- /dev/null +++ b/json/Halakhah/Acharonim/Keset HaSofer/English/Sefaria Community Translation.json @@ -0,0 +1,59 @@ +{ + "language": "en", + "title": "Keset HaSofer", + "versionSource": "https://www.sefaria.org", + "versionTitle": "Sefaria Community Translation", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "קסת הסופר", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": [ + [ + "It is taught in a beraita: Rabbi Meir said: When I came to Rabbi Ishmael he said to me: My son, what is your occupation? I said to him: I am a scribe. He said to me: My son, be scrupulous with your work for it is heavenly work. Lest you omit one letter or you add one letter it could come out that you destroyed the entire world. (Eiruvin 13:a) From here one sees how a sofer must be in extreme awe of Hashem. If he makes a blemish or if he doesn’t make a correction properly, he causes his soul to be lost. Since he steals from the masses and causes them to sin leaving them without fulfilling a commandment and making blessings in vain. Concerning him scripture states: One sinner destroys much good. And it also states: Cursed is he who does the work of Hashem with deceit. Therefore he who is fitting and have the power should appoint proper sofrim, men of truth, who hate bribes, Torah scholars, who fear G-d and tremble at His words, in every city and in every town just as shochtim are appointed and examined. All who writes good and valid Sifrei Torah, tefillin, and mezuzot according to all his abilities, his reward is doubled and redoubled and he is saved from the judgement of Gehinnom. (From the Laws of Writing Tefillin by Rabbi Avraham of Sinsheim and from the Levush)", + "A sefer torah, tefillin or mezuzot written by a heretic are burned. If written by a gentile, an informer (see Choshen HaMishpat Chapter 388) a woman, a deaf-mute, a mentally incompetent person, or a minor they are invalid and they are buried. As it is stated: bind them, and write them. Everyone who is not enjoined to binding (one who is not commanded or one who does not believe in it) is not enjoined to writing. Since this is learned from scripture it is required that he definitely reached majority. That is to say that he produced two hair and is past 13 years. (Magen Avraham, Nodeh BiYehuda Tanina Chapter 1, and Shu”t Keter Kehunah Chapter 1) However if he lacks the two hair he is invalid to write until the majority of his years pass or he produces signs of saris [lack of physical maturity] after the age of 20.", + "Everyone who is invalid to write them is invalid to do any preparation in their production. (Look ahead Chapter 22 paragraph 2) It is necessary to urge the sofrim and admonish them that no preparation is to be done through a woman or a minor.", + "There are those who invalidate a Sefer Torah that is written by a mamzer.", + "A Sefer Torah found in the possession of a heretic and it is not known who wrote it is to be buried. If it is found in the possession of a gentile there are those who rule that it is valid and there are those who rule that it is invalid. However if it is presumed that gentiles rob Jewish books, then it is assumed that it came from the Jews and it is valid. This is the rule in places where gentiles do not know how to write [Hebrew], we say that they were plainly robbed. Tefillin found in the possession of a gentile are valid.", + "One may not purchase a Sefer Torah, tefillin or mezuzot from a gentile for more that its worth in order that they do not become accustomed to steal and rob. However one is obligated to purchase them for their worth (even in a place where they require to be buried) and if the gentile wants much one is required to engage and discuss with him with pleasant words and perhaps he will leave it with him for its worth. If he stands by his offer, then it remains with him (Taz). One should not offer the gentile for much less than its worth lest he gets angry and throws it away." + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "The laws of the writing of a Scroll of Esther and its sewing. And there are ten paragraphs in it. A Megillah must be written with ink on treated parchment (gvil) or plain parchment (klaf); and it must be scored on all of the lines like a Torah scroll. Its leather (from which it is derived) need not, however, be processed with intention. But some say that it does need processing with intention. So one should be stringent (Magen Avraham)." + ] + ], + "sectionNames": [ + "Siman", + "Seif" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Keset HaSofer/English/merged.json b/json/Halakhah/Acharonim/Keset HaSofer/English/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..8507c4b0f953965888e02cdad4cba3c00ac460aa --- /dev/null +++ b/json/Halakhah/Acharonim/Keset HaSofer/English/merged.json @@ -0,0 +1,97 @@ +{ + "title": "Keset HaSofer", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Keset_HaSofer", + "text": [ + [ + "It is taught in a baraita (Eruvin 13a): Rabbi Meir said, when I came to Rabbi Ishmael, he said to me “My son, what is your trade?” I said to him “I am a scribe.” He said to me “My son, be meticulous in your work, for it is the work of heaven, and if you should omit a single letter or add a single letter, you destroy the entire world.” From this we may see that a scribe must be in extreme awe of God, for if he makes one error or fails to make one necessary correction, his soul will perish, because he steals from the masses and causes them to sin – they remain in a state of not performing commandments, and every day make blessings in vain. Of him it is written “One sinner destroys much good” (Kohelet 9:18), and “Cursed is he who does God’s work deceitfully” (Jeremiah 48:10). Therefore, those who have the power to appoint scribes should appoint worthy scribes, men of truth who hate bribes and know Torah, fear God and tremble at his words, just as we appoint kosher butchers. All who write tefillin as good and fit as they possibly can will have their reward doubled and doubled again, and will be saved from the judgement of Gehinnom. (From the laws of writing tefillin by R’ Avraham Mazinsheim and in the Levush.)", + " Sifrei Torah, tefillin and mezuzot which were written by a heresiarch are burned. If they were written by a non-Jew, one who rejects the commandments (see the H.M. sec. 488), a woman, a deaf-mute, one mentally impaired, or a minor – they are invalid, and are buried, as it says “Bind them…write them…”; the explanation is that all who are enjoined in binding are enjoined in writing, and all who are not enjoined in binding (not commanded or not believed to be performing it reliably) are not enjoined in writing. Since we learn this from the Torah itself, we require that only one who has definitely reached adulthood, that is, has produced two hairs and is past thirteen years of age (Magen Avraham, and see Noda be-Yehudah tinyana sec. 1 and the responsa Keter Kehunah sec. 1), but one who is only presumed to be an adult is invalid to write until he has come of age, or has attained twenty years of age without becoming pubescent.", + " Anyone who is invalid to write is invalid for all aspects of their manufacture (see 21:2), and scribes and artisans must take great care that no part of the work is done by women or children.", + "There are those who say that a sefer Torah written by a mamzer is invalid.", + "If one found a sefer Torah in the possession of a heresiarch, and it was not known who wrote it, it is buried. If it was in the possession of an idol-worshipper, some say it is valid and some say it should also be buried. However, if idol-worshippers are presumed to pillage the books of the Jews, we assume it originated with a Jew and is valid. So too in places where idol-worshippers don’t know how to write: we assume that they were plundered. Tefillin in the possession of an idol-worshipper are valid.", + "One should not buy sifrei Torah, tefillin and mezuzot from idol-worshippers for more than their value, so as not to encourage their theft. One is, however, obliged to purchase them for their fair value (even if they require burial), and if the idol-worshipper wants a large price, one must bargain with him and offer him a fair price. If he won’t bring his price down, they remain with him (Taz). One must not give him the impression that they are worth significantly less than their true value, lest he tire of them and throw them away." + ], + [ + "It is written “In order that God’s Torah shall be in your mouth” (Exod. 13:9), and we explain that one may only write sifrei Torah, tefillin and mezuzot on skins from ritually pure animals and birds (hairs and sinews are also only fit if they come from these species) which are permitted for food. They are fit even if they weren’t killed in a ritually acceptable manner, and even if they were perforated or mutilated, because when we say “permitted for food” we mean in terms of the species, to exclude the various kinds of ritually impure species. Although fish-skin is ritually pure, we don’t write on it, because of the filth, which does not come away during processing. The skin of an embryo counts as skin for this purpose, and we may write sifrei Torah, tefillin and mezuzot on it. This is the best kind of skin. After that, bird skin, and after that the skin of wild animals, the skin of domesticated beasts, and animals which died naturally.", + "The skins must be processed lishmah; that is, when one places them in the lime, which is the start of the process, he says “I am processing these skins for the sake of a sefer Torah (see below, para. 4), and to this end I am putting these skins in lime,” and immediately places the skins into the lime. Since the start of the process was performed lishmah, all the other parts of the processing, like the splitting and the scraping, follow after it. Even so, it is proper to repeat, at each subsequent stage, that he is doing it lishmah (Benei Yonah), and he should also say it right at the beginning when he puts the skins into water, to soften them and make them fit for processing [conceptually this is the beginning of the process, although halakhically it doesn’t start until they are put into the lime]. Post facto, none of these are absolutely essential, if the beginning of the process was performed lishmah. However, if the processing was not started lishmah (the putting into the lime), finishing it lishmah does not make them permitted for use. (Melekhet ha-Shamayim, in the name of a few posekim, but not like the Taz).", + "Some say that he must actually verbalise his intent to process the skins lishmah, and it is proper so to do, because one cannot impart sanctity merely by thinking about it; he must speak, since speaking makes a greater impression (Birkei Yosef in the name of the Radba”z). Post facto, one may rely on those who hold that thought alone is sufficient.", + "Sifrei Torah, tefillin and mezuzot have different levels of sanctity. The sanctity of a sefer Torah is greatest, then tefillin, then mezuzot. Lishmah for something of lesser sanctity is not sufficient for something of greater sanctity – that is, if one processed parchment for the sake of tefillin, he may not then write a sefer Torah upon it. If he wanted to write a mezuzah upon it, which has less sanctity, some say that this is quite all right, since lishmah for something of high sanctity is sufficient as lishmah for something of lesser sanctity, but some differ and say that perhaps everything must be done for its own specific purpose. Some doubt this, because we may not lower something from high sanctity to lower sanctity, and some doubt that it may be done conditionally. Therefore, ideally one processes specific skins for specific purposes – that intended for a sefer Torah “for the sake of a sefer Torah,” that intended for tefillin “for the sake of tefillin,” that intended for mezuzah “for the sake of mezuzah.” However, in pressing circumstances, if this is not possible, he may rely on those who say that it’s sufficient to say, when starting the processing, “for the sake of sifrei Torah, tefillin, mezuzot, and tefillin housings.” Alternatively, he may say it conditionally: “I am processing this for the sake of a sefer Torah, but I stipulate that if I should wish to change it to tefillin, mezuzot, or tefillin housings, I may do this” (see Excursus 1 sec. 28) (and see 25:1 and 22).", + "It is proper, when processing lishmah, to take pains that as much of the work as possible be done by Jews rather than non-Jews, even when the Jew’s work is of lesser quality (Benei Yonah), so as to meet the concern of the Rambam and his sources, which invalidate the work of a non-Jew even if a Jew stood over him and and told him that the work was to be lishmah; it does not have the same significance to a non-Jew and he cannot do it lishmah. But if Jewish tanners are scarce, we may rely on those who permit it if a Jew stood over him and said “Process these skins for me so that I can write a sefer Torah on them” – the presumption is that the non-Jew does the work as the Jew would have him do it. This applies only if he specifically instructed the non-Jew thus, and he heard his words. If the Jew just thought it, this is not sufficient. This must happen very soon after he puts the skins into the lime; it does not suffice for him to give the instructions before this (Noda be-Yehuda tenina 175). If the non-Jew has non-Jewish workers, those non-Jewish workers must also be present when he is issuing his instructions that it be processed lishmah (Benei Yonah, Melekhet ha-Shamayim). However, if possible the Jew should help him a bit at the beginning of the work, when he puts it into the lime, and say that he is doing it for the sake of a sefer Torah &c. This is the practice. It is also good if the Jew is able to help a bit with all the parts of the work – stretching, scraping, squeezing out the water, and so on. Post facto, even if he didn’t help at all, it is valid provided he gave the directions at the start (but if the processing was not started lishmah, it doesn’t become valid even if a Jew completes the processing lishmah; see para. 2).", + "If one is having the processing done by a non-Jew he should mark his skins, using an awl to make a pattern of letters in the skin. He need not worry that the skins will be exchanged and the marks forged, because the non-Jew knows that the Jew will spot the forgery, or will see that the forged marks are too fresh. There is an opinion which says that one should not mark it with an awl, but should cut letters at the head, inside (Barukh She-amar). One should also monitor it after the processing, because sometimes a non-Jew may put a patch on the holes which are in the skin, and these patches are generally not from skin which was processed lishmah (and perhaps even from ritually impure animals). They may be detected with difficulty by holding it up to the light (Mahatzit ha-Shekel, 32:11).", + "It must be processed in gall-nut juice [tannic acid] or in lime, or similar substances which shrink the skin and strengthen it. One must also take care to leave the skins in the lime until the hairs come out of themselves – not by scraping. If he takes them out before this, he should not write on it, because it is diftera (Barukh She-amar).", + "There are three kinds of hide: gevil, klaf, and duchsustos. Unsplit hide, after processing, is called gevil. In earlier times, after the hairs had come off and before the rest of the processing, they used to split the hide into two layers. One is thin, on the hair side, and is klaf; one is thick, on the flesh side, and is called duchsustos. It is halakha from Moshe at Sinai that we write sifrei Torah on gevil, on the hair side; tefillin on klaf on the flesh side; and mezuzot on duchsustos on the hair side. Even though this is halakha from Moshe at Sinai, a sefer Torah written on klaf is valid, and we use the term gevil in the sense of not duchsustos. So too if one wrote a mezuzah on klaf or on gevil it is valid, and we only say duchsustos because that is technically the mitzvah.", + "Our parchments, which we do not split, are in the category of klaf, and we write on the flesh side. This is because when we scrape off the upper layer, the hair part, this is a separation which is part of the processing – even if the skin is split into two parts, they have to scrape it thus – and they scrape a lot from the flesh side, until only the klaf is left. This klaf is preferable to gevil, and one may write a sefer Torah on it lekhathilah. We don’t write on gevil nowadays. This is also valid for mezuzot. Certainly one must take care to scrape the flesh side very well, so that no thin layer remains on the writing side; this layer is duchsustos, and if even one letter is written on it, whether sefer Torah, tefillin or mezuzot, it is pasul. One identifies duchsustos thus: anything which can be peeled off and separated with a scraper, even of a hair’s thickness, is duchsustos (thus the Netia’ shel Simhah and Ma-on Arayot).", + "If one changed things, and wrote on this klaf on the hair side – tefillin, sefer Torah or mezuzot – they are pasul (see the Beurei ha-Gra).", + "If one wrote part of a sefer Torah on klaf and part on gevil, it is pasul, since it is like two books. But if he made half on gevil and half on tzvaim – that is, the skin of a deer or other wild animal – even though this isn’t the nicest way of doing it, it is valid.", + "After the processing with lime is finished, some scribes have the custom to coat the klaf with a white paint, called log, which makes the klaf smooth and very white. Some permit this, and some forbid it because it constitutes a separation between the writing and the klaf; it is proper to be stringent." + ], + [ + "It is halakha from Moses at Sinai that one writes sifrei Torah, tefillin and mezuzot with ink alone. Ideally it is made thus: one combines ash from fat, pitch, wax and suchlike (that is, פלאמרוס or קיהנרוס) with tree resin (gum) and moistens it with a little honey, and crushes it well until it cakes, whereupon he dries it. Before writing, he dissolves it in gallnut-juice or similar, and writes with it, so that if he comes to erase it off, it will go away. This is the ideal ink with which to write sifrei Torah, tefillin and mezuzot. If one wrote any of these three with gallnut-juice and kankantom (copperwasser) [ferrous sulphate solution], which doesn’t blot off, it is valid, and this is how ink is generally made these days – gallnut-juice, gum [arabic], and kankantom – but one must take care that it is properly black from the start [gallotannic inks darken on exposure to air]. The Mosaic halakha specified “ink” to preclude use of other colours – red, green and so on; if one wrote even one letter in another colour, or in gold, it would be invalid. So too one may not write Tanakh in anything other than ink; some say that the requirement of ink is limited to sifrei Torah.", + "Ink is invalidated if it started black but faded to red over time (Benei Yonah & Peri Megadim, siman 32, Eshel Avraham s’if katan 39); one must take great care that it be good.", + "Ink need not be made lishmah (Be’er Esek); if it is made from wine handled by non-Jews it is technically fit for use. However, for holy work and writing so many Names it is proper that we sanctify ourselves with that which is permitted to us, and distance ourselves from inappropriate matters (דב”ש 162 and 164).", + "If one sprinkled gold dust over the letters, he may remove the dust, and the writing which remains is valid (Orah Hayyim 32:3; see also below, ch. 8:13), even in tefillin and mezuzot (Peri Megadim). But if the dust got onto a letter of the Name, there is nothing he can do about it; removing the dust constitutes erasure of the Name.", + "It is halakha from Moses at Sinai that sifrei Torah and mezuzot require ruled lines, and if they are written without lines, they are invalid. The lines must be made with a scoring tool, which makes grooves (“sirtut,” ruled lines, is like “sarita,” groove), and may not be made with lead or other colouring materials. It is proper to rule the lines lishmah. If one made a mistake and had to erase a word, and the line was also erased, he should rule the line afresh (Benei Yonah). Likewise if one had to suspend a word or words in a sefer Torah between the lines – he must score a line there (Melekhet haShamayim, 25:6). Tefillin don’t require ruled lines, save the topmost line – some say they require lines at top, bottom and the two sides, even if he is able to keep his writing straight. If one isn’t able to keep his writing straight, he must rule every line.", + "One should take care to have a nice-looking pen, even if it doesn’t make the writing itself look any different. Some say that one should write with a reed pen and not a feather, but this is not the custom; we write with feathers, and even with metal. Some doubt whether one may write with the feather of a ritually impure bird (דב”ש, end of sec. 164).", + "One must write with his right hand, and if he wrote with the left, it is invalid. If one had tefillin which were written with the left hand, and could not find any which were written with the right hand, he should put them on, but should not make a blessing (דב”ש in Even ha’Ezer, sec. 124:4). One who is left-handed should here read “left” for “right;” if he wrote with his right hand it is invalid. If one is ambidextrous, he should write with the right hand, but if he wrote with his left it is valid (Magen Avraham). If one writes with his right hand but his left is dominant for everything else, or vice versa, he should not train to become a sofer, but if he writes, he falls into the category of an ambidexter (Peri Megadim). It once happened that someone with no hands wrote by holding the pen in his lips, and those tefillin were declared invalid even if no others were to be found, because writing is simply not done with the lips (Rema mi’Fano, sec. 28)." + ], + [ + "Sifrei Torah, tefillin and mezuzot must be written with great concentration and lishmah, and this must be verbalised before one begins to write. That is, before he starts to write he must say “I write this sefer for the holiness of a sefer Torah.” This is sufficient for the entire sefer (gloss: except for the Divine Names, which must be sanctified separately, sv para 10), and so too for tefillin and mezuzah; he must say “for the holiness of tefillin” “mezuzah.” And if it does not issue from his lips – if he only thinks it – some opinions rule that this is invalid even post facto, and some opinions rule that it is acceptable post facto, which seems to be the general idea.", + "If one starts to nod off, he should not write in that state, because he does not then have concentration (Orah Hayyim 32:19). So too if he had drunk intoxicating liquor: he should not write so, because he cannot concentrate appropriately .", + "Each and every letter must be entirely written lishmah, since if even a only small part was written not lishmah, and most of it was written lishmah, it is still invalid (Mahari”ch, 1:1). All the more so if a small part of the letter was not made by writing at all, for instance if a drop of ink fell and he made it into a letter: it is invalid (see Excursus 1) (Knesset ha-Gedolah and Peri Megadim in Even ha-Ezer 125). Even if he subsequently wrote, lishmah, over the whole letter with a quill, it is of no effect; the upper layer of writing does not help.", + "Before one starts to write he should test his pen, to see that there is not an excess of ink, which will spoil it.", + "When one writes a sefer Torah, there must be another sefer before him, thoroughly proofread, from which he will copy, because it is forbidden to write even one letter without reference to another copy. Therefore, every sofer should take care to have a humash which has been thoroughly proofread, by an expert well versed in proofreading, from which to copy. But in any case, it is not necessary to take each letter one by one from the copy, but in the manner of copyists he may take two or three words at a time, or more, in consonance with [the sofer’s] comfort level with the Torah text (Benei Yonah). If he did write without reference to a copy, some forbid reading from it unless in extremely straitened circumstances (the Ran in the name of the Yerushalmi), and there are those who say that post facto it is not invalidated (ha-rav Rabbi Menoah).", + "Even if one is transcribing from a copy, he must also speak each word out loud before he writes it, in order that he not err (Rashi and Tosafot, Menahot 30), and also in order that the holiness of the breath of reading of each and every word which comes from his mouth is drawn over the words (Ba”h). Only words of admonition need not be spoken aloud (Tosafot, Mordechai).", + "One must be exacting regarding the haser and yeter spellings, for if he wrote an extended word without some of its letters or a contracted word with extra letters, it is invalid. A word which has differing oral and lexical traditions, such as the written word yishgalenah [he will fornicate with her, Dev 28:30] which is spoken yishkavenah [he will lie with her], or the word written u-ve-`ofelim [and with swellings, Dev 28:27] which is spoken u-vatehorim [and with haemorrhoids], and the like, must be written with the lexical tradition, and if he changed it and wrote according to the oral tradition, it is invalid.", + "Tefillin and mezuzot: if one knows the texts very well he may write them without transcribing from a copy, provided he says each word aloud.", + "Even when transcribing from a copy, it is not appropriate that one should write unless he knows how to read, and if he does not know how to read, even if he knows the letters he is very likely to err, because he does not perceive it.", + "It is permitted to take up ink from the letter that was written when he needs ink for another part of the writing, or even to dispose of it if he needs to – in order to make it dry faster so that he can roll the sefer up – but he is forbidden to use it for a secular purpose (Siftei Cohen). It is forbidden to take up ink from the divine Name, even if he wants to use it to write another divine Name. Only if there is an inappropriate amount of ink in it may we be lenient – even to dispose of it – because when he started he only sanctified what he needed, and the excess would spoil it (Benei Yonah) (and see below, 10:10).", + "Those who write sefarim, tefillin and mezuzot: when they come to lay the sheet down so that it will dry, they may not turn the writing face down, even if the intent was to prevent dust settling on the writing; in all cases it is degrading. Rather, the writing should be face up, and he should spread a garment over it or double it over (Rambam), and where this is impossible he may turn it over since not turning it over would be a greater degredation." + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "The laws of the writing of a Scroll of Esther and its sewing. And there are ten paragraphs in it. A Megillah must be written with ink on treated parchment (gvil) or plain parchment (klaf); and it must be scored on all of the lines like a Torah scroll. Its leather (from which it is derived) need not, however, be processed with intention. But some say that it does need processing with intention. So one should be stringent (Magen Avraham)." + ] + ], + "versions": [ + [ + "Sefaria Community Translation", + "https://www.sefaria.org" + ], + [ + "Keset HaSofer, trans. Jen Taylor Friedman", + "http://www.hasoferet.com" + ] + ], + "heTitle": "קסת הסופר", + "categories": [ + "Halakhah", + "Acharonim" + ], + "sectionNames": [ + "Siman", + "Seif" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Keset HaSofer/Hebrew/Keset Hasofer, Ungvar 1871.json b/json/Halakhah/Acharonim/Keset HaSofer/Hebrew/Keset Hasofer, Ungvar 1871.json new file mode 100644 index 0000000000000000000000000000000000000000..17868dc6c869a871b2467e58c5862ff87ef51ee6 --- /dev/null +++ b/json/Halakhah/Acharonim/Keset HaSofer/Hebrew/Keset Hasofer, Ungvar 1871.json @@ -0,0 +1,339 @@ +{ + "language": "he", + "title": "Keset HaSofer", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001305560/NLI", + "versionTitle": "Keset Hasofer, Ungvar 1871", + "status": "locked", + "license": "Public Domain", + "versionNotes": "", + "digitizedBySefaria": true, + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "קסת הסופר", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": [ + [ + "מי הם הכשרים לכתוב ספרים. תפילין ומזוזות. ולקנות מהם. ובו ו' סעיפים:
תניא אמר ר' מאיר כשבאתי אצל ר' ישמעאל אמר לי בני מה מלאכתך אמרתי לו לבלר (פי' סופר) אני אמר לי בני הוי זהיר במלאכתך שמלאכתך מלאכת שמים היא שמא אתה מחסר אות אחת או מיתר אות אחת נמצא מחריב את כל העולם כולו (עירובין דף י\"ג) מכאן יראה הסופר איך הוא צריך להיות ירא את ה' מאוד. שאם עשה איזה קלקול או שלא עשה איזה תיקון כפי הראוי מפסיד את נשמתו כי הוא גוזל את הרבים וגם מחטיאם ששרויים בלא מצות עשה ומברכים בכל יום ברכות לבטלה. ועליו הכתוב אומר וחוטא אחד יאבד טובה הרבה. ונאמר ארור עושה מלאכת ה' ברמיה. על כן הוא מן הראוי למי שיש כח בידו. למנות סופרים מהוגנים. אנשי אמת. שונאי בצע. בעלי תורה. יראי אלהים וחרידים על דברו. בכל עיר ועיר ובכל פלך ופלך כמו שממנים שוחטים ובודקים. וכל מי שכותב ס\"ת. תפילין ומזוזות. טובים וכשרים כפי כל יכולתו. שכרו כפול ומכופל וניצול מדינה של גיהנם (בדיני כתיבת תפילין מהר\"א מזונשהיים ובלבוש):", + "ספר תורה תפילין ומזוזות שכתבן מין ישרפו. כתבן נכרי או מוסר (עי' חה\"מ סי' שפ\"ח) או אשה או חרש או שוטה או קטן פסולי' ויגנזו שנא' וקשרתם וכתבתם ודרשינן כל שישנו בקשירה ישנו בכתיבה וכל שאינו בקשירה (שאינו מוזהר עלי' או שאינו מאמין בה) אינו בכתיבה. וכיון דילפי' לה מקרא בעינן שיהי' דוקא גדול ממש דהיינו שהביא ב' שערות לאחר שהוא בן י\"ג שנה (מג\"א וע' נוב\"ת סי' א' ושו\"ת כתר כהונה סי' א') אבל מספיקא פסול לכתוב עד שיעברו עליו רוב שנותיו או שנולדו בו סימני סריס לאחר שעברו עליו כ' שנה:", + "כל שפסול לכתבן פסול בכל תיקון עשייתן (ע\"ל סי' כ\"א סעיף ב') וצריכין לזרז את הסופרים ולענשם שלא לעשות שום תיקון ע\"י אשה או קטן:", + "ספר תורה שכתבו ממזר יש פוסלין:", + "ס\"ת שנמצא ביד מין ואין ידוע מי כתבו יגנז. נמצא ביד עכו\"ם יש מכשירין וי\"א דג\"כ יגנז. אלא אם הוחזקו שבזזו עכו\"ם ספרי ישראל תולין שהוא מישראל וכשר. וה\"ה במקומות שאין העכו\"ם יודעים לכתוב אמרינן מסתמא בזזו אותן. נמצאו תפילין בידי עכו\"ם כשרים:", + "אין לוקחין ס\"ת תו\"מ מן העכו\"ם ביותר מכדי דמיהן כדי שלא להרגילן לגנבן ולגזלן. אבל בכדי דמיהם חייבים לקנותן (אפי' במקום שצריכין גניזה) ואם העכו\"ם רוצה הרבה צריך לעסוק ולדבר עמו בדברי רצוי אולי ישתוה עמו בכדי דמיו. ואם אח\"כ עומד בדעתו. אז מניחן בידו (ט\"ז) ואין לבקש מן העכו\"ם שיתנם לו בזול יותר מדאי פן יכעוס וישליכם למקום אבוד:" + ], + [ + "העור שכותבין עליו ובו י\"ב סעיפים:
כתיב למען תהיה תורת ה' בפיך ודרשינן מיני' שאין כותבין ס\"ת תפילין ומזוזות אלא על עורות מבהמה חיה ועוף הטהורים (וכן השערות והגידין אינן כשרות אלא ממינים אלו) שהן מותרין לפיך ואפי' הן מנבלות וטרפות ואפי' מנחורות ועקורות כשרות דלא בעינן אלא ממין המותר לפיך לאפוקי בהמה חיה ועוף הטמאים ועל עור הדג אפי' הוא טהור אין כותבין עליו מפני הזוהמא שאינה פוסקת בעבודה עור השליל מקרי עור לענין זה וכותבין עליו ס\"ת תו\"מ והוא המובחר ואח\"כ עור העוף ואח\"כ עור החיה ואח\"כ עור בהמה ואח\"כ עור נבלה:", + "צריך שיהיו העורות מעובדין לשמה דהיינו שכשמניח אותן לתוך הסיד שהוא תחלת העיבוד יאמר עורות אלו אני מעבד לשם ס\"ת (ע\"ל סעי' ד') ולשם זה אני אשים אותם לתוך הסיד. וישים אותם מיד לתוך הסיד. וכיון שהתחלת העיבוד הוא לשמה אזי גם המלאכות האחרות כמו חלקותן וגרידתן כולן בתר התחלת העיבוד גרירין. ומ\"מ נכון שגם בכל מלאכה ממלאכות האחרות יאמר כן שהוא עושה לשמה (בני יונה) וכן בתחלה כשנותן את העורות לתוך המים שיתרככו ויוכשרו לעיבוד יאמר ג\"כ שהוא נותן אותם לשמה. אבל בדיעבד כל זאת אינו מעכב כיון שתחלת העיבוד נעשה לשמה. אבל אם תחלת העיבוד (דהיינו הנתינה לתוך הסיד) לא נעשה לשמה אעפ\"י שגמר העיבוד נעשה לשמה אין להתיר (מלאכת שמים בשם קצת פוסקים ודלא כט\"ז):", + "י\"א דצריך דוקא להוציא בשפתיו שהוא מעבד לשמה וכן נכון לעשות לכתחלה כי אין הקדושה חלה במחשבה אלא בדיבור שהדיבור עושה רושם גדול (בר\"י בשם הרדב\"ז) אבל בדיעבד יש לסמוך על הפוסקים דגם במחשבה סגי:", + "ס\"ת. תפילין. ומזוזות. חלוקות בקדושתן. קדושת ס\"ת גדולה מקדושת תפילין. וקדושת תפילין גדולה מקדושת מזוזה. ולשמה דקדושה קלה לא חשיב לשמה לקדושה חמורה. כגון קלף המעובד לשם תפילין אינו כשר לכתוב עליו ס\"ת. אבל לענין מצוה קלה דהיינו לכתוב עליו מזוזה י\"א דשפיר חשיב לשמה. דלשמה הקדושה חמורה עולה גם לשמה דקדושה קלה. אבל יש לפקפק בזה ולומר דכל קדושה צריכה דוקא לשמה ממש. ועוד יש מפקפקים בזה משום חששא דאין מורידין מקדושה חמורה לקדושה קלה. וגם ע\"י תנאי יש מפקפקים. לכן המובחר הוא לעבד את העורות בפרטית לשם קדושתן. את אשר לס\"ת לשם קדושת ס\"ת. ואשר לתפילין לתפילין. ואשר למזוזות למזוזות. אך אם אי אפשר לו לעשות כן. אזי בשעת הדחק יש לסמוך על האומרים דסגי כשאומר בתחלת העיבוד לשם קדושת ס\"ת ולשם תפילין ולשם מזוזה ולשם עור לבתים. או שיאמר בדרך תנאי עורות אלו אני מעבד לשם קדושת ס\"ת ואני מתנה שאם ארצה לשנות לתפילין או למזוזה או לבתים יהי' הרשות בידי (ע' חקירה א' אות ל\"ח) (וע\"ל סימן כ\"ה ס\"א וס\"ב):", + "נכון לדקדק בקדושת העיבוד לשמה כל מקום שאפשר למצוא ע\"י ישראל ולא ע\"י נכרי. ואעפ\"י שהישראל אינו מעבדו ביופי כמו הנכרי (בני יונה) כדי לחוש לדעת הרמב\"ם וסיעתי' שפוסלין אם עיבדן עכו\"ם אפי' ישראל עומד על גבו ואומר לו עבוד לשמה משום דנכרי אדעתא דנפשי' קעביד. אבל במקום שאין עבדן ישראל שכיח יש לסמוך על הפוסקים שמכשירין אם ישראל עומד ע\"ג ואומר לו עבוד לי עורות אלו לכתוב עליהם ס\"ת וכו' ואמרי' דנכרי מסתמא אדעתא דישראל קעביד. ודוקא אם מצוה כן לעכו\"ם בפיו והוא שומע אבל מחשבת ישראל לא מהני לעכו\"ם. וגם צריך להיות סמוך ברגע שהוא נותן את העורות לתוך הסיד ולא מהני מה שאומר לו קודם לכן (נוב\"ת סי' קע\"ה) ואם יש להעכו\"ם פועלי' ג\"כ עכו\"ם אזי צריכין גם הפועלים ההם לעמוד שם כשהוא מצוה לעבדן לשמה (בני\"ו ומלא\"ש) מיהו אם אפשר יסייע לו הישראל קצת בתחלת העיבוד כשנותנו לתוך הסיד ויאמר שהוא עושה לשם ס\"ת וכו'. וכן נוהגין. ומה טוב אם יוכל הישראל לסייעו קצת בכל העבודות דהיינו במתיחתן וגרידתן וסחיטת המים וכדומה. ובדיעבד אפי' לא סייעו כלל כשר אם צוה לו מתחלה (אבל אם תחלת העיבוד לא היה לשמה גם בישראל לא מהני עוד לעשותו לשמה כמ\"ש בסעיף ב'):", + "כשמעבדין ע\"י עכו\"ם יסמן העורות בנקבים במרצע כעין אותיות ולא חיישינן אח\"כ שמא החליפם וזייף את חסימנים משום דמירתת פן יכיר הישראל בטביעת עין שיש לו בסימנים או מפני שאלו הנקבים נעשו מחדש. ויש מי שאומר שלא יסמן במרצע אלא יחרוץ אותיות על הראש מבפנים (ברוך שאמר) עוד צריכין להשגיח מאוד לאחר העיבוד כי לפעמים העכו\"ם מניח מטליתים על הנקבי\"שהיו בעור ומטליתים אלו מסתמ' מעור שלא נעבד לשמה (ואולי גם מטמאים) ובקושי הם נשרים לאחר העיבוד כ\"א נגד השמש (מחה\"ש סי' ל\"ב ס\"ק י\"א):", + "צריך שיהיו מעובדים בעפצא או בסיד וכיוצא בו מדברים שמכוצים את העור ומחזיקין אותו. וצריך ליזהר שיניח את העור בסיד עד שיפלו השערות מעצמן לא ע\"י גרידה ואם מוציאו קודם לכן לא יכתוב עליו משום דהוי דיפתרא (ברוך שאמר):", + "שלש עורות הן. גויל וקלף ודוכסוסטות. כיצר העור שלם לאחר עיבודו נקרא גויל. ובימים הקדמונים היו נוהגין שלאחר שהעבירו את השערות מן העור קודם עיבודו היו חולקין אותו בעוביו לשנים והיו לשני עורות. אחר דק והוא שממול השערות ונקרא קלף. ואחד עב והוא שממול הבשר ונקרא דוכסוסטות. הלכה למשה מסיני שיהיו כותבין ס\"ת על הגויל במקום השערות ותפילין על הקלף במקום הבשר ומזוזה על דוכסוסטות במקום השערות. ואעפ\"י שכך היא הל\"מ אם כתב ס\"ת על הקלף כשרה ולא נאמר גויל אלא למעט דוכסוסטות וכן אם כתב מזוזה על הקלף או על הגויל כשרה לא נאמר דוכסוסטות אלא למצוה:", + "קלפים שלנו שאין חולקים אותם יש להם דין קלף וכותבים עליהם בצד הבשר. כי מה שמגרדין קליפתו העליונה שבמקום השערות אינו אלא כדי מה שצריכין לתקנו ולהחליקו ואפי' אם היו חולקין את העור לשנים היו צריכין לגרד ממנו כך ומצד הבשר גוררים הרבה עד שלא נשאר אלא הקלף. וקלף זה מובחר גם מגויל וכותבים עליו לכתחלה ס\"ת ואין כותבין בזמנינו על הגויל. וכשר גם למזוזה. אמנם צריכים ליזהר לגרוד היטב מצד הבשר שלא ישאר שם שום קליפה דקה במקום הכתיבה. דקליפה זו היא דוכסוסטות ואם כתב עליו אפי' רק אות אחת בין בס\"ת בין בתפילין בין במזוזה פסול. והסימן הוא מה שיכול לקלוף ולהפריש במחט אפי' קליפה כחוט השערה זהו דוכסוסטות (כ\"כ בס' נטיעה של שמחה ובס' מעון אריות):", + "אם שינה וכתב על קלף זה במקום השערות. תפילין ס\"ת או מזוזה פסולים (ע' ביאורי הגרא\"וו):", + "כתב מקצת ס\"ת על הגויל ומקצתו על הקלף פסול לפי שהוא כמו שני ספרים. אבל אם עשה חציו גויל וחציו צבאים פי' עור צבי או של שאר חיה אעפ\"י שאינו מצוה מן המובחר כשר:", + "מה שנהגו קצת סופרים שאחר עיבוד הקלף בסיד מושחין אותו בצבע לבן שקורין לאג וע\"י זה הוא חלוק ובהיר בלבנותו מאוד יש מי שמכשיר ויש מי שפוסל משום דחייץ בין הכתב לקלף ונכון להחמיר:" + ], + [ + "דין הדיו והשרטוט והקולמס ושיכתוב בימין. ובו ז' סעיפים:
הלכה למשה מסיני שאין כותבין ס\"ת תו\"מ אלא בדיו. ולכתחלה טוב לעשותה בענין זה מקבצים עשן של שמנים או של זפת או של שעוה וכיוצא בהם (בל\"א פלַאמרוס או קיהנרוס) וגובלין אותו בשרף אילן (גומי) ובמעט דבש ולותתין אותו הרבה ודכין אותו עד שיעשה רקיקין ומיבשין אותם וקודם הכתיבה שורהו במי עפצים וכיוצא בו וכותב בו שאם תמחקנו יהי' נמחק. וזהו הדיו שמצוה מן המובחר לכתוב בו סתו\"מ ואם כתב שלשתן במי עפצים וקנקנתום (קופפערוואססר) שהוא עומד ואינו נמחק כשרים וכן נוהגים עתה לעשות את הדיו אפי' לכתחלה ממי עפצים וקומום (גומי) וקנקנתום רק צריכין להשגיח שתהא שחורה בתכלית השחור. א\"כ מה מיעטה ההלכה שנאמרה למשה מסיני שיהיו כותבי' בדיו למעט שאר מיני צבעונים כגון האדום והירוק וכיוצא בהם שאם כתב אפי' אות אחת בשאר מיני צבעונים או בזהב הרי אלו פסולים. וכן אסור לכתוב שום שם מתנ\"ך שלא בדיו וי\"א דלא בעינן דיו רק בס\"ת:", + "אפי' כתב מתחלה בדיו שחור ואחר זמן נתקלקל הדיו ונעשה אדום נמי פסול (בני יונה ופרמ\"ג סי' ל\"ב א\"א ס\"ק ל\"ט) וצריך להשגיח על זה במאוד כי שכיח טובא:", + "דיו אין צריכין לעשות אותה לשמה (באר עשק) ואם נעשה מסתם יינם מצד הדין אין בו איסור אך מ\"מ לדבר שבקדושה וכתיבת כמה שמות נכון לקדש עצמינו במותר לנו ולהרחיק מן הכיעור ומן הדומה לו (דב\"ש סי' קס\"ב וסי' קס\"ד):", + "אם זרק עפרות זהב על האותיות מעביר את הזהב וישאר כתב התחתון וכשר (או\"ח סי' ל\"ג ס\"ג וע' מ\"ש אי\"ה לקמן סי' ח' ס\"ק י\"ג) אפי' בתפילין ומזוזות (פרמ\"ג) אבל אם זרק את הזהב על אות מאזכרה אין לו תקנה לפי שאסור להעביר את הזהב משום דהוי כמוחק את השם:", + "הלכה למשה מסיני שס\"ת ומזוזה צריכין שרטוט ואם כתבם בלא שרטוט פסולין. וצריכין לשרטט בדבר שהוא חורץ ועושה שריטה (שזהו לשון שרטוט מלשון שריטה) ולא ישרטט בעופרת וכיוצא בו שצובע. ויש לדקדק לשרטט לשמה. אם כתב איזה טעות וגרד שם איזה תיבות ונמחק השרטוט ישרטט מחדש אותו המקום (בני\"ו) וכן אם תולה תיבה או תיבות בס\"ת ביני שיטי צריך לשרטט שם (מלא\"ש כלל כ\"ה ס\"ו) ובתפילין אינו צריך לשרטט כ\"א שיטה העליונה וי\"א שצריך למעלה ולמטה ומב' צדדים אעפ\"י שיודע לכתוב בלא שרטוט. ואם אינו יודע לישר השיטות בלא שרטוט ישרטט כל השורות:", + "הקולמס אעפ\"י שלאחר שעשה בה מלאכתה אינה ניכרת כלל בכתב. מ\"מ צריכין לדקדק שתהא קולמס נאה. יש אומרים שיש לכתוב בקולמס של קנה ולא בנוצה ואין נוהגין כן אלא כותבין בנוצה ואפי' בקולמס של ברזל. ויש להסתפק אם מותרין לכתוב בנוצה של עוף טמא (דב\"ש סוף סי' קס\"ד):", + "צריך שיכתוב אותן בימין ואם כתבן בשמאל פסולין. ואם אין לו רק תפילין שנכתבו בשמאל ואי אפשר לו למצוא אחרים הכתובי' בימין יניח אלו בלא ברכה (ב\"ש אהע\"ז סי' קכ\"ד סק\"ד) ואיטר יד שמאל דידי' הוי ימין. ואם כתב בימין דעלמא פסולין ואם הוא שולט בשתי ידיו יכתוב בימין ואם כתב בשמאל כשרים (מג\"א) ואם כותב בימין ושאר מלאכתו עושה בשמאל או שכותב בשמאל ושאר מלאכתו עושה בימין אין לקבלו לסופר ובדיעבד אם כתב כשר כמו שולט בשתי ידיו (פרמ\"ג) מעשה היה באחד שהיה גדם ותפס את הקולמס בשפתיו וכתב ופסלו אפי' באם אי אפשר למצוא אחרים מפני שאין דרך כתיבה כלל בפה (הרמ\"ע סי' ל\"ח):" + ], + [ + "שצריך לכתוב לשמה ועוד דיני כתיבה ושלא להפוך היריעה. ובו י\"א סעיפים:
ס\"ת תפילין ומזוזות צריכין לכתוב אותן בכוונה גדולה לשמה. וצריך שיאמר כן בפיו קודם שהוא מתחיל לכתוב. דהיינו קודם שמתחיל ס\"ת צריך שיאמר ספר זה אני כותב לשם קדושת ספר תורה. ומספיק לו לכל הספר (מלבד השמות הקדושות שהוא צריך לחזור ולקדשן כדלקמן סי' י') וכן בתפילין ומזוזות יאמר לשם קדושת תפילין או מזוזה. ואם לא הוציא כן בשפתיו אלא שחשב כן בלבו יש פוסלין אפי' בדיע' ויש מכשירין בדיעבד וכן נראה עיקר:", + "כשבא לנמנם לא יכתוב אז משום דאינו כותב אז בכוונה (או\"ח סי' ל\"ב סעי' י\"ט) וכן אם שתה ממשקה המשכרת לא יכתוב אז משום דאינו יכול לכוין כראוי (מלא\"ש סוף כלל כ\"ה):", + "כל אות ואות צריך להיות כלו נכתב לשמה שאפי' אם רק מיעוטו נכתב שלא לשמה ורובו לשמה פסול (מהרד\"ך בית א' חדר א') ומכ\"ש אם מקצתו נעשה שלא ע\"י כתיבה כלל כגון שנפלה טפה דיו ועשה ממנה איזה אות שהוא פסול (עיין חקירה ב') (כנה\"ג ופר\"ח באהע\"ז סי' קכ\"ה) ואפי' אם אח\"כ יעבור בקולמס על כל האות לשמה לא מהני דכתב העליון לא מהני (עי' גו\"ר כלל ב' סי' י\"א):", + "קודם שיתחיל לכתוב טוב שינסה את הקולמס שלא יהי' עלי' דיו יותר מדאי ויקלקל:", + "כשכותב ס\"ת צריך שיהי' לפניו ספר אחר מוגה היטב שיעתיק ממנו שאסור לכתוב אפי' אות אחת שלא מן הכתב. לכן יזהר כל סופר שיהי' לו חומש מוגה היטב ע\"י בעל מגיה מומחה שיעתיק ממנו.ומ\"מ אינו צריך לראות כל תיבה בפני עצמה מתוך ההעתק אלא כדרך המעתיקים לוקחים שנים ושלשה תיבות בבת אחת או יותר כפי הרגלו בתורה (בני יונה) ואם כתב שלא מן הכתב יש אוסרין לקרות בו שלא בשעת הדחק (הר\"ן בשם ירושלמי) וי\"א דבדיעבד לא פסל (הר\"ר מנוח):", + "אעפ\"י שהוא כותב מתוך הכתב *) צריך ג\"כ שיקרא כל תיבה בפיו קודם שיכתוב כדי שלא יטעה (רש\"י ותוס' במנחות דף ל') וגם כדי שתהא קדושת הבל קריאת כל תיבה ותיבה היוצא מפיו נמשכת על האותיות (ב\"ח) רק דברי פורעניות אינו צריך לקרו' בפיו (תוס' ומרדכי):", + "וידקדק בחסרות ויתרות שאם כתב המלא חסר או החסר מלא פסל. ותיבה שהיא קרי וכתיב כגון הא דכתי' ישגלנה וקרינין ישכבנה. כתיב ובעפולים וקרינין ובטחורים. וכיוצא בהן. צריך לכתוב כפי הכתיב ואם שינה וכתב כפי הקרי פסל:", + "תפילין ומזוזות אם שגורות הפרשיות בפיו מותר לכתוב שלא מן הכתב רק שיקרא כל תיבה בפיו:", + "אפי' מתוך הכתב אינו רשאי לכתוב אלא מי שהוא יודע לקרות שאם אינו יודע לקרות אעפ\"י שיודע לכתוב את האותיות יכול לטעות בקל ואינו מרגיש:", + "מותר ליטול דיו מן האות הכתוב כשהוא צריך לדיו לצורך הכתיבה או אפי' לזרקה לאיבוד אם הוא צריך כדי שתיבש מהר ויוכל לנלול את הספר אבל לכתוב בו דבר חול אסור (ש\"ך) ומן השם אסור ליקח דיו אפי' אם רוצה לכתוב בה שם אחרי אך אם יש בו דיו יותר מן הראוי אז יש להקל ואפי' לאבדו משום דמתחלתו לא נתקדש אלא מה שצריך לו ומותרו מקלקל לי' (בני יונה) (וע\"ל סי' י' ס'\"ו):", + "כותבי ספרים תפילין ומזוזות שבאו להניח את היריעה כדי שתתיבש לא יהפכו הכתב למטה אעפ\"י שהוא מתכוין כדי שלא יעלה אבק על הכתב מ\"מ דרך בזיון הוא אלא יהי' פני הכתב למעלה ויפרוש עלי' בגד או כופלה (רמב\"ם) והיכי דלא אפשר יהפוך את הכתב דאי לא אפיך איכא בזיון טפי (ט\"ז):" + ], + [ + "צורות האותיות וזיונן. ובו ו' סעיפים:
לכתחלה צריך לכתוב כתיבה נאה ומיושרת תמה ושלמה בתמונות האותיות שלמדוהו מדברי התלמוד ומדרשים וקבלה מן הראשונים ז\"ל. אבל אם שינה לא פסל אלא א\"כ הפסיד צורת האות כמו שיתבאר:", + "אלו הן תמונות האותיות. א' צריכה להיות הנקודה העליונה עשויה כעין יו\"ד וצ\"ל בה עוקץ אחד למעלה לכתחלה ואחד למטה מימין הנוגע בגג האלוף ואם לאו פסולה כמשי\"ת. ויו\"ד זו צ\"ל לכתחלה שתהא פניה עם העוקץ שלמעלה הפוך קצת כלפי מעלה. וקבלה מהחסיד שתהא רגל יו\"ד זו נוגעת לכתחלה באמצע גגה ולא בקצהו. וסוף הגג של צד ימין צריך לכתחל' שיהא עקום קצת כלפי מעלה ולא יהא עקום הרבה. ונקודה התחתונה פעמים שתמונתה כדל\"ת קטנה הפוכה עפ\"י הסוד וכן צ\"ל בתפילין עפ\"י קבלת האר\"י ז\"ל. ופעמים שתמונתה ג\"כ כיו\"ד תלויה בגנה ולכן לכתחלה צריך שיהא לה עוקץ קטן לצד ימין למטה. ועפ\"י הסוד צריך שיהא עוקץ זה מכוון כנגד העוקץ העליון שעל היו\"ד העליונה (אם יוד\"י האלו\"ף נוגעין בגגה דהיינו בקו האמצעי יותר מן הראוי ע\"ל סי' ח) אם כתב יו\"ד העליונה הפוכה כזה % אם אפשר לתקן בנקל יתקן (תשו' מאמר מרדכי סי' פ\"ב ונוב\"ת ס' קע\"א):
ב' צריך ליזהר בתג שלאחריה לרבעה שלא תהא נראית ככא\"ף ואם נראית ככ' פסולה. ואם ספק מראין לתינוק (כמשי\"ת בסי' ו') ולכתחלה צריך שיהא לה בגגה מצד ימין עוקץ קטן נוטה לצד ימין ועוקץ קטן מצד שמאל זקוף למעלה. ועפ\"י הקבלה יהא לה עקב עב למטה כי תמונתה כמו דל\"ת תוך גרון של וא\"ו ע\"כ צריך שיהא לה זוית למעלה שתהא כמו דל\"ת ועקב טוב למטה שיהא במקום ראשה של וא\"ו. ויהיה ארכה ורחבה כג' קולמסים ורוחב חללה כעובי קולמס (דרכי משה):
ג' צריך שיהא ראשה עב ורגל ימין יהא דק לכתחלה ויורד למטה מעט יותר מירך שמאל וירך שמאל לא תהי' עקומה אלא משיכה בשוה ומוגבהת קצת כלפי דל\"ת לכתחלה. וקבלה בידי רבותינו הראשונים ז\"ל שגוף הגימ\"ל יהי' כמו זיי\"ן שימשוך רגל ימין מאמצע הראש ולא מקצהו כמו בוא\"ו. וכן כל ראשי שמאל שבאותיות שעטנ\"ז ג\"ץ יהיו דומין לזיין וע\"כ התגין שעליהן נקראו זיונין אבל קבלת האר\"י ז\"ל אינו כן כמשי\"ת. וירך שמאל תהא נמוכה כדי להסמיך אות אצל ראשה כי כן קבלה מהחסיד שכשיכתוב וא\"ו אצל נו\"ן כפופה יכתבנה בתוך כפיפת הנו\"ן כדי להסמיך ראשיהן זה אצל זה (וה\"ה בגימ\"ל) וכשיכתוב כא\"ף פשוטה אצל צדי\"ק כפופה טוב לעקם צואר הצדיק מעט לצד ימין כדי שיקרב קצת כא\"ף הפשוטה לראש הצדיק. אבל בלי צורך לא יעקם שום אות כי כן קבלה מהראשונים שיהיו כולם בעמידה פשוטים ולא מוטים לא לימין ולא לשמאל:
ד' צריך שיהא גגה ארוך ורגלה קצר שאם יהי' רגלה ארוך מגגה תדמה לכא\"ף פשוטה ותפסל כשלא יקראנה התינוק כראוי וצריך שיהי' הרגל פשוט בשיפוע קצת לצד ימין ושיהא לה תג קטן בראש גגה מצד שמאל. וצריך ליזהר בתג שלאחוריה לרבעה שלא תהא נראית כמו רי\"ש ותפסול ע\"י קריאת התינוק. ויש מי שקבלה בידו שלכתחלה אינו די במה שיהא לה זוית חד מלאחוריה אלא יהא לה שם עקב טוב לכתחלה כי תמונתה כמו ב' ווי\"ן סגורים והעקב הוא נגד ראש וא\"ו א'. ויעשה ג\"כ עוקץ קטן לצד ימין בולט על פניה למעלה ועוקץ זה הוא כנגד ראש הוא\"ו הב':
ה' צריך לעשות לה לכתחלה תג קטן למעלה לצד שמאל וגם באחוריה יעשה עוקץ קטן שתהא מרובעת כדל\"ת ולא עגולה כרי\"ש. והנקודה שבתוכה לא תהי' רחוקה מגגה יותר מעובי קולמס ולא תהי' סמוכה לגגה אלא יהא ביניהם חלק כל כך בכדי שאדם בינוני יכירנו היטב מעל ס\"ת שעל גבי הבימה כשקורא בה. ואם נגעה ממש בגגה אפי' נגיעה דקה כחוט השערה פסולה. ולא תהא הנקודה נגד אמצע הגג אלא נגד סופו בצד שמאל ואם עשאה באמצע פסולה וצריך לתקנה. אלא א\"כ אין תיקון מועיל אזי יש להכשיר אפי' לכתחלה (ע' מג\"א סי' ל\"ב ס\"ק ל\"ג ונ\"ל דעכ\"פ יש להבחין ע\"י תינוק אם קוראה כראוי) ויש מי שקבלה בידו שהנקודה תהא דקה מלמעלה ועבה קצת מלמטה כעין יו\"ד הפוכה כי תמונת הה\"א היא דל\"ת ויו\"ד (בכל הההי\"ן חוץ מההי\"ן של שם הוי\"ה ב\"ה שיש בהן קבלה אחרת) ותהא הנקודה עקומה למטה לצד ימין ולא לצד שמאל פן תדמה לתי\"ו:
ו' צ\"ל ראשה קצר שלא תדמה לרי\"ש ורגלה ארוך שלא תדמה ליו\"ד ע\"י קריאת התינוק. וטוב שתהי' עגולה לצד ימין בראשה שלא תדמה לזיי\"ן. ואעפ\"י שראש הזיי\"ן עובר משני צדדין מ\"מ יש לחוש שמא התינוק יקראנה זיי\"ן ותפסול. ועפ\"י הסוד צ\"ל רגלה פשוט בשוה ועוביו ?מתעט?מתמעט? והולך מעט מעט עד שתחא חדה למטה. ועפ\"י קבלת האר\"י ז\"ל צריך להיות עוקץ קטן מצד שמאל בראש כל הווי\"ן שבתפילין ולא בס\"ת:
ז' צריך ליזהר שלא יהא רגלה ארוך שלא תדמה לנו\"ן פשוטה ותפסול ע\"י קריאת התינוק. וראשה צ\"ל עובר מב' הצדדין שלא תדמה לוא\"ו ויהי' מרובע עפ\"י הסוד:
ח' לכתחלה צ\"ל שתי זייני\"ן (ביניהן כעובי קולמס) והזיי\"ן חראשונה יהיה ראשה עגול בצד ימין. וחטוטרת על גביחן המחברן וגם תג קטן בראש השמאלי ועפ\"י קבלת האר\"י ז\"ל צ\"ל רגל הימיני כמו וא\"ו בתפילין וקו החטוטרת שעל רגל הימין יהי' עב ושעל רגל השמאל יהי' דק ולא יאריך בגגה כלל. ואם האריך דהיינו שעשה ב' זייני\"ן רחוקין וגג רחב פסולה משום דלא הוי חטוטרת ובתפילין ומזוזה אין לה תיקון. אבל אם עשאה כדעת רש\"י בלא חטוטרת (כמו שהיא בכתב ספרדית הנקרא וועליש) אפילו האריך בה כשרה בדיעבד אעפ\"י שאינה מרובעת (מג\"א סי' ל\"ו סק\"ג) וכן אם עשאה ד' וזיי\"ן וחטוטרת על גבה פסולה (ולענין ח\"ת ושלא כסדרן ע\"ל סי' ח' סעיף י\"א) ומ\"מ אם נמצא כן בס\"ת בשבת או בתמונת ב' ווי\"ן וחטוטרת על גביהן אין להוציא אחרת (נוב\"ק סי' ע\"ד):
ט' צריך שיהא ראש ימין שלה קצת ארוך ועגול ועוקץ פני הראש הזה כפוף מעט למטה לכתחלה אבל לא יהא כפוף הרבה לכתחלה וגם למטה יעשנה עגולה (אגור) (כי תמונתה כמו כ\"ף וזיי\"ן) וראש שמאל שלה יהי' כמו זיי\"ן (לדברי המצריכין כן בכל אותיות שעענ\"ז ג\"ץ אבל לפי קבלת האר\"י ז\"ל תהי' כוא\"ו ישרה בתפילין) אבל ראש ימין יהי' לכתחלה עגול כמו שאמרנו ולא יהא ראוי להושיב עליו כתרי התגין. שאם ראש הראשון הי' שוה וראוי לתגין כמו ראש השני לא היו מדלגי' עליו להושיבם בראש השני דומה למה שאמרו אין מעבירין על המצות. ומטעם זה כל היודי\"ן שבצד ימין בעי\"ן וצדי\"ק ושי\"ן שבס\"ת כולם פניהם כלפי מעלה ואינן ראויין להושיב עליהן כתרי התגין:
י' צ\"ל לה רגל קטן בימין ותג קטן מלמעלה בצד שמאל לכתחלה. וצריך לעשו' ראשה כפוף בשמאלו למטה שיהי' כמו עוקץ קטן יורד למטה ויהי' עוקץ זה קצר מרגלה שבימינה פן תדמה לחי\"ת. ויהי' הרגל קטן ולא גדול פן תדמה לרי\"ש או לוא\"ו ותפסל ע\"י קריאת התינוק. ונכון שיהי' הרגל כפוף קצת לכתחלה להטיב צורתה. אם חסר עוקצה השמאלי ומכ\"ש רגלה הימיני פסולה (וע\"ל סי' ט' סעיף ה'):
כ' כפופה קבלת החסיד שצריכה להיות עגולה מכל צד ולא יהא לה שום זוית לכתחל' ואם עשה לה זוית באחוריה מלמעלה כשרה אם היא עגולה מלמטה אבל אם עשה לה זוית מלמטה הרי זו דומה לבי\"ת ופסולה. וי\"א דכל שיש לה זוית למעלה או למטה פסולה. ותהי' פניה למעל' ולמטה שוים ורוחב חללה כעובי קולמס:
ך' פשוטה צ\"ל גגה קצר שלא תדמה לרי\"ש. לכן לא ימשוך אותה בסוף שיטה. ואעפ\"י שכל האותיות אין למושכן מ\"מ בדיעבד כשרות אבל זו פסולה אם התינוק אינו קוראה כהלכתה. ולכתחלה צ\"ל כל הפשוטות ארוכות כשיעור שאם היו נכפלו היו כפופות ומטעם זה לא יעשה לכא\"ף פשוטה זוית למעלה אלא תהא עגולה כמו רי\"ש שאם היו כופפין אות' היתה כא\"ף כפופה שאין חילוק ביניהם אלא שזו כפופה וזו פשוטה. ואם עשה לה זויות למעלה כמו דל\"ת יש פוסלין ויש מכשירין. ויש לסמוך עליהם בדיעבד (לדוד אמת):
ל' צריך להיות צוארה ארוך כמו וא\"ו וראשה עגול לצד ימין. ולצד שמאל זוית לראשה כמו ראש וא\"ו. כי תמונת הלמ\"ד היא כמו כא\"ף כפופה ועלי' וא\"ו. ומטעם זה יהי' זנבה עב וכפוף היטב לפניה ותהי' עגולה מאחוריה לצד ימין כמו כא\"ף כפופה אבל לצד שמאל מקום חיבור הגוף עם הצואר יהי' לה זוית בין סוף הוא\"ו שיורד בדקות לצורת כא\"ף. וכ\"ז לכתחלה. ועפ\"י הסוד צ\"ל לה ב' תגין על ראש צוארה הימיני גבוה מעט והשמאלי נמוך ממנו:
מ' פתוחה ומ\"ם סתומה צריכין שיהיו שוים לכתחל' בכל היכולת שהרי שתיהן נקראות מ\"ם אלא שזו פתוחה וזו סתומה. ולכן אין לעשות את המ\"ם הפתוחה עגולה למעלה ולמטה בצד ימין. שאם הי' עושה כן במ\"ם סתומה שמא היתה מתדמית לסמ\"ך לתינוק (ועוד כי האותיות צ\"ל ניכרות מיד כשרואין אותן בראיה קלה ולא עד שיסתכל בהן קצת) אלא צריך לעשות לה זוית למטה בצד ימין לכתחל'. ובלבד שלא יעשה לה שם עקב כמו לבי\"ת. ולמעלה עושין אותה עגולה לכתחלה כדי שתהא תמונתה ככא\"ף כפופה עם וא\"ו. ומטעם זה אין עושין את הגג עגול אלא מאריכים אותו בשוה עד כנגד קצה המושב התחתון שעי\"כ דומה לכא\"ף כפופה. והחרטום צריך שיגיע עד כנגד מושב התחתון כדי שתהא ראוי' לסתום. ותמונתה לכתחלה כמו וי\"ו עומדת מוטה קצת ולא הרבה. ולכן לא יהי' הפגם שבין הגג ובין ראש החרטום גדול כ\"כ שיצטרך למשוך ממנה בעקמומית:
ם' סתומה כבר נתבאר שיש לעשותה למעלה עגולה בצד ימין לכתחלה אבל לא למטה. ויש שעושין אותה גם למעלה בצד ימין בזוית אבל העיקר כסברא הראשונה. וגגה יהי' עובר מהוץ לסתימה כעובי קולמס כי זהו שיעור הנקודה של מ\"ם פתוחה וגם הסתומה תמונתה כא\"ף וי\"ו אלא שהוי\"ו סותמתה. ואם הרחיב צד העליון יותר מן הראוי כזה % אם אפשר לתקן בקל טוב. אבל אם היא בשם קודש תשאר כמו שהיא וכשר (נוב\"ק סי' פ' ע\"ש וע\"ל באות ה\"א דכותי'. וגם הכא נראה דצריך הבחנת תינוק):
נ' יהא ראשה כמו זיי\"ן כי צריכה להיות שוה לנו\"ן פשוטה בכל היכולת לכתחלה. שהרי שתיהן נקראות נו\"ן אלא שזו כפופה וזו פשוטה. והפשוטה ג\"כ צ\"ל בענין שאם תכפפנה תהי' כפופה כמשי\"ת. ויהי' הראש קצר ומושכה התחתון משוך לצד שמאל היטב יותר מן הראש שלא תדמה לבית. וצוארה קצת ארוך כדי להסמיך אות אצל ראשה כמ\"ש למעלה ותהי' עגולה מלמטה לצד ימין. וכן כל האותיות הכפופות צ\"ל לכתחלה עגולות למטה שאם תפשטנה תהי' פשוטה: ן' פשוטה תואר צורתה כמו זיי\"ן אך שהיא ארוכה כשיעור שתהא ראויה להעשות נו\"ן כפופה אם תכפפנה כמ\"ש למעלה בכא\"ף פשוטה. ואם היא קצרה מראין לתינוק ואם קוראה זיי\"ן פסולה. וכן אם עשאה כמין וא\"ו ארוכה ג\"כ פסולה:
ס' צריכה שתהא מלמעלה גגה שוה לכתחלה כי היא מחוברת משתי אותיות כ\"ף כפופ' דבוקה עם וא\"ו בסופה. וצריכה שתהי' עגולה בשלש זויותיה. ומושבה קצר. וגגה למעלה יהא לכתחלה עובר חוץ לסתימה כעובי קולמס שהוא שיעור ראשה של וא\"ו:
ע' יהי' הראש הראשון כעין יו\"ד שפניה מעט למעלה מטעם שנתבאר למעלה באות טי\"ת. וגופה בעמידה כדי שיוכל להסמיך אות אצלה והראש השני יהי' כמו זיי\"ן עומד בה מטעם שנתבאר למעלה שם. אבל עפ\"י קבלת האר\"י ז\"ל יהיו ב' הקוין של העייני\"ן שבתפילין כמו שתי ווין ישרות:
פ' כפופה קבלח מהחסיד לעשות לה זויות לכתחל' למעלה בצד ימין מבפנים ומבחוץ. אבל למטה תהי' עגולה מבחוץ כמו כל הכפופות שצריכות להיות עגולות למטה לכתחלה. אבל מבפנים שם תהא לה זויות כדי שיהא בלבן שבפנים צורת ב' כי כן קבלה מהחסיד. ויעשה לה עוקץ על פני' לצד שמאל. ועוקץ זה ירד למטה אל הנקודה שבתוכה. שהנקודה ומשך העוקץ יהי' כתמונת וי\"ו ולכן תהי' הנקודה למטה לצד שמאל עגולה (ב\"י בשם ב\"ש) ויזהר שלא תיגע הנקודה אפי' בעוקץ דק בשום מקום חוץ מן העוקץ שהיא תלויה בו:
ף' פשוטה צריכה להיות עגולה למעלה לצד ימין לכתחלה כמו שהכפופה היא למטה. אבל קבלת החסיד לעשותה מרובעת למעלה כמו שהכפופה היא למעלה. וצ\"ל ארוכה לכתחלה כשיעור שתהא ראויה להעשות פ\"א כפופה אם תכפפנה. ויזהר בנקודה שבתוכה שלא תהי' הפוכ' לצד חוץ פן תדמה לתי\"ו (ב\"י בשם הראי\"ס):
צ' כפופה ראשה הראשון יהא כפוף קצת כלפי מעלה מטעם שנתבאר למעלה וירכה ידביק באמצע צוארה ולא למטה פן תדמה לעי\"ן. וראשה הב' כמו זיי\"ן מטעם שנתבאר למעלה וצוארה קצת ארוך כדי להסמיך אות אצל ראשה (כמש\"ל באות ג') ומושבה משוך לצד שמאל היטב כי תואר גופה היא כמו נו\"ן כפופה ויו\"ד עליה. ותהי' עגולה למטה בצד ימין לכתחלה כמו בכל הכפופות. אם כתב יוד העליונה הפוכה כזה % אם אפשר לתקן בנקל יתקן. ועפ\"י קבלת האר\"י ז\"ל כל הצדיקי\"ן שבתפילין יהיו ראש ימין כמו יו\"ד הפוכה ושמאל נון כפופה:
ץ' פשוטה תהינה ראשיה כמו של הכפופה. ורגלה תרד למטה מדיבוק הראשים לכתחלה בכדי שתהא ראויה לעשותה כפופה:
ק' צ\"ל תג קטן על גגה בצד שמאל נוטה לצד הרי\"ש. וירכה הימינית צ\"ל עקומה היטב לצד רגל שמאל. ורגל שמאל לא יגע לא בירך ולא בגג ואם נגע פסול. ולא ירחיקו מן הגג הרבה אלא כמו נקודת הה\"א. ויש למשוך אותו קצת באלכסון לצד ימין. אם משך את הגג יותר מן הראוי והרגל הוא באמצע דינה כמו בה\"א (פרמ\"ג):
ר' תהי' עגולה ממש למעלה שלא תדמה לדל\"ת ותפסול ע\"י קריאת התינוק וגגה ארוך שלא תדמה לוי\"ו. וירכה קצר שלא תדמה לכא\"ף פשוטה ותפסול ע\"י קריאת התינוק:
ש' ראשה הראשון כעין יו\"ד שפניה למעלה וכן ראשה השני מטעם שנתבאר למעלה. הראשון עם גופו הוא כעין וי\"ו נמשך בשיפוע עד קצה רגל השלישי. והראש האמצעי הוא כמו יו\"ד. ועלי' עוקץ משמאל. וראש השלישי כעין זיי\"ן מטעם שנתבאר שם (וצירופו זי\"ו) ולפי קבלת האר\"י ז\"ל כל השיני\"ן שבתפילין יהיו ג' קוין כמו ג' ווי\"ן ישרות. וצריך לדבק ראש האמצעי לצד שמאלה למטה. ומושבה למטה לא יהי' רחב אלא חד לצד שמאל לכתחלה ואז יהיו כל הג' ראשים עומדים למטה על רגל א' כמו הקו\"ף והרי\"ש:
ת' קבלה מהראשונים שיהי' גגה עם רגל הימין כמו דל\"ת. ורגל שמאל יש שעושין כעין וא\"ו הפוכה ויש שעושין כמו דל\"ת קטנה הפוכה. וכל מקום שההלכה רופפת בידך הלך אחר המנהג. וכל זאת לכתחלה. אם משך גג התא\"ו יותר מן הראוי והרגל באמצע דינה כמו בה\"א וקו\"ף (פרמ\"ג):", + "כל אות צריך להיות גולם אחד. כגון יוד\"י העי\"ן והפ\"א והצדיק והשי\"ן ורגלי התא\"ו צ\"ל נוגעות באות ובאחת שאינה נוגעת פסולה כמשי\"ת. וכן מ\"ם סתימה וסמ\"ך צ\"ל מודבקות וסמוכות לגמרי ואפי' פירוד דק כחוט השערה פוסל בהן וכן בשאר אותיות חוץ מרגל הה\"א והקו\"ף שאין להם ליגע ואם נוגעין פסולין כמשי\"ת. וכן יזהר בכל אות שלא יגע אפי' בעצמו ואפי' בעוקץ דק חוץ ממקום שצריך להיות שם מחובר:", + "אותיות שעטנ\"ז ג\"ץ וה\"ה נו\"ן פשוטה וצדי\"ק כפופה בכל מקום שהן צריכין לזיינן בג' תגין כעין זייני\"ן קטנים ודקים כחוט השערה. וצריכין שיהיו התגים נוגעין בגוף האות וכל אחד נפרד מחברו ואם אינן נוגעין בגוף האות או שנוגעין זה בזה פסולים וצריכין לתקנם. גם צריכין שיהיו התגים כל אחד מגיע לגוף האות נפרד כל תג מחברו במקום דיבוקו באות שלא יהיו אלא זייני\"ן לא עי\"ן או שי\"ן. ולא ידביקן בסוף האות כ\"א באמצעותן. ובדיעבד אם לא עשה להם תגים כלל כשרים. ויש פוסלים אם לא תייג שעטנ\"ז ג\"ץ ויש לחוש לדבריהם להחמיר בשל תורה ולתקנן. ואפי' בתו\"מ מועיל תיקון ואין בזה משום שלא כסדרן כיון שגוף האות צורתו עלי':", + "נוהגין הסופרים לעשות עוד תגין בכמה מקומות ואין חשש בזה רק שיזהרו מאוד כשעושין על היו\"ד או על הוא\"ו שיעשו אותן דקין שלא תתקלקל צורת האות:", + "י\"א שאין לכתוב דברים של חול בכתב אשורית שכותבין בו את התורה:" + ], + [ + "דיני הבחנה ע\"י תינוק. ובו ד' סעיפים:
כל אות שיש בה ספק שמא אין בה כשיעור הראוי בענין שהוא פסולה או שמא אין צורתה עלי' בענין שהיא פסולה. מראין אותה לתינוק שאינו לא חכם ולא טיפש אם יודע לקרותה כהלכתה כשרה. ודוקא כשאנו מסופקים מועיל הבחנת התינוק משום דאז לא הוי רק גילוי מילתא בעלמ'. אבל אם אנו רואים שאין האות כהלכתו. וכן אם נפסק ויוד\"י האלו\"ף מן האלו\"ף או יוד\"י העי\"ן והשי\"ן ורגלי התי\"ו וכדומה אעפ\"י שהתינוק קורא אותו מאחר שעינינו רואות שאין האות כתיקונו פסול:", + "תינוק שאינו לא חכם ולא טיפש היינו שאינו מבין את הענין אבל יודע ומבין את האותיו' היטב. ואין צריכין לכסות בפניו את האותיות שלאחר האות שמסופקין בו אבל האותיות שלפניו נוהגין לכסות:", + "אות שנפסק בנקב ונשאר מקצתו גם מן הנקב ולמטה. אזי כשמראין אותו לתינוק לדעת אם נשאר בו שיעור אות צריכין לכסות את החלק שמתחת לנקב כי התינוק יצרפו ובאמת אין לו צירוף (ט\"ז סי' ל\"ב ס\"ק י') וכן אם קפצה הדיו ממקצת אות ונשאר שם רושם. כשמראין לתינוק את הנשאר שהוא שחור להבחין אם בזה שהוא שחור יש בו שיעור אות צריכין לכסות את הרושם שלא יצרפו התינוק (פרמ\"ג):", + "אם התינוקות מחולקין הולכין אחר הרוב (לדוד אמת):" + ], + [ + "שצריכה להיות כתיבה תמה וריוח בין האותיות ובין התיבות. ובו ט\"ס:
כתיב וכתבתם ודרשינן שתהא כתיבה תמה. דהיינו שכל אות תהא ניכרת היטב ובכלל זה שלא תדבק אות לחברתה ואפי' בעוקץ דק כל שהוא ואפי' בתגין שלהן לא יגעו (וע\"ל סי' ה' סעי' ד') אלא תהא כל אות מוקפת גויל בכל רוחותיה. אם כתב אלו\"ף למ\"ד ביחד כזה % אינו כשר:
יניח ריוח בין אות לאות כחוט השערה. ולא יהיו מופרדות הרבה זו מזו כדי שלא תהא תיבה אחת נראית כשתים ובין תיבה לתיבה יניח ריוח כמלא אות קטנה (דהיינו אות יו\"ד מזה הכתב שהוא כותב עתה) ולא יקרבם ביותר שלא תהינה שתי תיבות נראות כאחת. ואם שינה שהרחיק בין האותיות עד שהתיבה נראית כמו שתים לתינוק הלא חכים ולא טיפש (ע\"ל סי' ו') או שקירב שתי תיבות עד שנראות להתינוק כמו אחת פסול. אם נחסר איזה אות בסוף התיבה או בתחלתה ותלה אותה למעלה בין השורות אע\"פ שאם נטיל את האות הזה בתוך השורה לא ישאר ריוח כלל בין שתי התיבות מ\"מ כשר שהרי עכ\"פ אנו רואים עתה שהן שתי תיבות: ", + "הקלף צריך להיות שלם שלא יהיו בו נקבים. אך אם הוא נקב קטן כ\"כ שהדיו עוברת עליו וסותמתו כשר. ואם גם לאחר הכתיבה נראה הנקב נגד השמש אם הוא בקו דק של האות שעי\"ז נחלק האות לשתים פסול. אבל אם הוא במקום שהאות הוא עב והדיו מקיף את הנקב מכל צד כשר (כ\"נ מדקדוק לשון המג\"א) (ונ\"ל דיש לדבק קצת קלף מבחוץ ולמלא את הנקב בדיו) ונ\"ל דאם אין הדיו מקיף את כל הנקב אעפ\"י שאין האות נחלק לשתים כגון שהוא בקצה אחד מן האות דמחמת זה יש שם חסרון היקף גויל יש להחמיר אעפ\"י שהנקב דק כ\"כ עד שאינו ניכר רק נגד השמש:", + "אם רגל הכא\"ף הפשוטה וכיוצא בה מגיע לסוף הקלף בין לסוף היריעה בין שיש שם נקב בתוך היריעה ומשך את האות עד הנקב או שהנקב הוא מצד האות בין מבפנים בין מבחוץ פסול משום דמתחלת הכתיבה אינו מוקף גויל (ואופן התיקון עיין בחקירה ד'):", + "הא דפסלינן כשהי' ההפסק מתחלה היינו דוקא כשניכר ההפסק. אבל אם הי' בגויל סדק דק מאוד שאינו נראה רק ע\"י הבטה דקה ואינו עובר מבחוץ רק מצד הכתב והוא מהודק ואינו ניכר אלא אם מגביהו באצבעו מאחורי הגויל כשר (מג\"א שם ס\"ק כ\"א):", + "אם לאחר שנכתב האות בהכשר ניקב שם הקלף ונפסק האות אם נשאר שיעור אות עד ההפסק כשר (אעפ\"י שעתה אינו מ\"ג) ואם לאו פסול. ואם אנו מסופקין כגון שנפסק רגל הוא\"ו ואנו מסופקין אם עדיין צורת וא\"ו עלי' או צורת יו\"ד וכן נו\"ן פשוטה שנפסקה ואנו מסופקין אם עדיין צורת נו\"ן עלי' או צורת ז' וכיוצא בזה מביאין תינוק דלא חכים ולא טיפש (כמבואר בסי' ו') אם קורא אותו כראוי כשר ואם לאו פסול:", + "ניקב רגל השמאלי של הה\"א אם נשתייר ממנו כשיעור יו\"ד כשר ואם לאו פסול. וכן אם ניקב רגל הימיני של הה\"א אם נשתייר ממנו כשיעור יו\"ד כשר אך צריכין להשגיח אם הרגל השמאלי עומד כנגד מה שנשאר מן הימיני דאם אינו כן פשיטא שאין עלי' צורת ה\"א (ע' פרמ\"ג סי' ל\"ב א\"א ס\"ק ל\"ג) ואם נפסקו בעוביין אם נשתייר חוט דק כמו וא\"ו דקה כשר. ואם נעשה נקב בקוצה של יו\"ד יבואר אי\"ה בחקירה ד':", + "אם ניקב חלל הב' או הה\"א וכדומה אעפ\"י שניקב כל החלל ואינו מוקף גויל כלל. וכן אם ניקב בין אות לאות ולא נשאר ביניהם שום קלף מ\"מ כשר כיון שמתחלת הכתיבה היו מ\"ג ויש פוסלין באלו ע\"כ אם אפשר יש לגרוד שם קצת לעשותן מ\"ג (ע' חקירה ד'):", + "צריכין ליזהר שלא יכנוס ראש הלמ\"ד שבשיטה זו לתוך חלל אות שבשיטה שלמעל' אפי' בלא נגיעה:", + "אם כתב מצות מלא ומחק את הוא\"ו והאריך את הצדי\"ק למטה יש להחמיר דכל עוד שאינו מאריך את האות גם למעלה נחשבת כשתי תיבות. אבל אם בתחלת הכתיבה ממשיך רגל התחתון וכותב את האות הסמוך בתוכו כזה % מותר דהא הוי ממש תיבה אחת (מג\"א):" + ], + [ + "פסול חק תוכות. ובו ט\"ז סעיפים:
עוד ילפינין מדכתיב וכתבתם דבעינין שיהיו האותיו' נעשות דוקא בכתיבה ולא ע\"י חקיקה והיינו ע\"י חק תוכות. כגון שחקק תוך האות וצדדיו וע\"י זה נמצא שנשאר אות בתמונתו זהו פסול משום חק תוכות. ולכן אם טעה וכתב דל\"ת במקום רי\"ש או בית במקום כ\"ף וכן איפכא אין תקנה לגרוד את התג ולתקן בזה משום דהוי חק תוכות:", + "ואפילו לא נעשה רק מקצת האות בחק תוכות ג\"כ פסול (ע' חקירה ב') לכן אם התחיל וכתב מקצת האות כראוי ונתקלקל ע\"י שטעה או ע\"י טפת דיו שנפלה עליו ומחסרת קצת מן האות אפי' אם אינה מחסרת ממנה אלא קוצה והוא קוץ שהאות נפסלת בחסרונו וגרד מן הקלקול ולמטה ואח\"כ גמר את האות בכתיבה ג\"כ פסול. דכיון שמתחלה נפסד כל האות ע\"י הקלקול ורק ע\"י הגרירה נשאר צורת מקצת האות הו\"ל חק תוכות ופסול. אלא צריך לגרוד כולו ויכתוב את כל האות בהכשר. אך באות שהוא מורכב משתי כתיבות ונפסל בכתיבה שניה אינו צריך לגרוד אלא החלק שנפסל (וע\"ל סעי' ח' שיש מחמירין גם בזה) וצריכין הסופרים ליזהר מאוד בדיני חק תוכות. ונבאר פה מקצתן ומהן תקיש על השאר:", + "אם נדבקה היו\"ד העליונה של האלוף בקו האמצעי ההולך באלכסון בזה יש חילוק. שאם כתב תחלה את היו\"ד ואח\"כ את הקו האמצעי הרי היו\"ד נכתבה בהכשר ויגרור רק את הקו האמצעי כולו מפני שהוא נפסל קודם שנגמר. אבל אם כתב תחלה את הקו האמצעי ואח\"כ את היו\"ד ונדבקה יגרוד את היוד ולא את הקו כי הקו נכתב בהכשר והיו\"ד בפיסול. ואם לא תיקן עד לאחר שכתב גם את היו\"ד התחתונה אזי צריך לגרוד גם אותה. כי זהו הכלל שכל מה שנכתב בפיסול צריך גרידה. ואם היו\"ד התחתונה נדבקה ולא העליונה אינו צריך רק לגרוד אותה ולכתבה מחדש:", + "ואם נכתבה כל האלוף בהכשר ואח\"כ נפלה טפת דיו אפי' על היוד העליונה די לגרוד אותה לבדה ולכתבה בהכשר:", + "אם נפלה טפת דיו אפי' היא לחה עדיין תוך חלל ב' ונראית כמו פ\"א או שאין שם בי\"ת עלי' או שנפלה לתוך אות אחרת ואינה ניכרת האות פסולה ואין לה תקנה לגרוד טפת הדיו שע\"י כן תהי' האות כתיקונו אלא צריך לגרוד כל האות ואם טעה וכתב ה\"א במקום דל\"ת ג\"כ אינו מועיל לגרוד הרגל וישאר דלת אבל מ\"מ אינו צריך לגרוד כל האות אלא לאחר שגרד את הטפה יגרוד גם את הגג עד שיתבטל צורת דלת ויחזור וישלימה בכתב. אם כתב ך' פשוטה במקום ה\"א ימחוק תחלה מן הרגל עד שנעשה דלת ואח\"כ יכתוב את הרגל השמאלי (ע' סק\"י) ואם יכתוב תחלה את הרגל השמאלי אין לה תקנה עד שימחוק כל הרגל. ואם אירע כה\"ג בשם צ\"ע (פרמ\"ג סי' ל\"ב א\"א ס\"ק כ\"ו):", + "מ\"ם פתוחה שנדבקה פתיחתה ונסתמה אינו מועיל לגרוד את הדבק ולפתחה ומאי תקנתה יגרוד כל החרטום שתשאר כמו כ' או נון כפופה ואח\"כ ישלימה בהכשר. וה\"ה בכל אות שנכתב בשתי כתיבות ונעשה פסול בכתיבה אחת אינו צריך לגרוד רק אותה. אבל ריש שעשאה כמין דל\"ת יש להחמיר ולומר דלא סגי כשיגרוד את הירך לבד ויחזור ויכתבנו כמין ריש משום דבין הגג בין הירך נעשה בפסול הלכך צריך לגרוד שניהן ואם כתב מתחל' רי\"ש ואח\"כ טעה ועשה בו תג כעין דלת סגי לי' כשיגרוד את הגג או את הירך עם התג ויחזור ויכתבנו כמו רי\"ש. והמחמיר גם בזה תע\"ב:", + "יו\"ד שעוקץ השמאלי שלה ארוך כמו הרגל הימין (או יותר) ומתוך כך נראית כעין חי\"ת. אופן תקנתה נראה לי כך. אם הסופר כתב תחלה את היו\"ד עם הרגל הימיני ואח\"כ עשה את העוקץ השמאלי והאריכו יותר מדאי. אז די שיגרור רק את העוקץ הזה וגם את הרגל הימיני ויחזור ויתקנם כראוי. אבל אם עשה את השמאלי תחלה (כאשר נוהגין הרבה סופרי' בכתיבת היו\"ד שעושין תחלה קו דק שיהי' התג והעוקץ השמאלי וממנו מושכים גוף היו\"ד) אזי צריך למחוק כל היו\"ד ולכתבה מחדש. בין כך ובין כך אם יוכל לתקנה בדיו מה טוב (וביו\"ד מן השם ע\"ל סי' י\"ב סעי' י\"ב):", + "יש מן הגדולים שהורו דגם אות שנכתב בשתי כתיבות כגון מ\"ם פתוחה שנסתמ' וכדומה אין די לגרוד החלק השני שנפסל לבדו אלא צריכין לגרוד כל האות ולכתבו מחדש וכן יש להחמיר לכתחלה היכא דאפשר (ג\"פ סי' קכ\"ה ס\"ק ל\"ח. ושו\"ת זכרון יוסף סי' ג'):", + "אם משך גגה של כא\"ף פשוטה עד שהיא דומה לרי\"ש צריך לגרוד את הגג עד שלא תשאר רק צורת וא\"ו ואם אירע כן בשם אלהיך ע\"ל סי' י\"ב סעי' י\"ג:", + "אם טעה וכתב ה\"א במקום חי\"ת יותר טוב לגרוד כל הה\"א. ובדיעבד אם תיקן באופן זה שגרד את הרגל שלה וגם את הגג עד שלא נשאר ממנו רק מעט ורגל ימין כצורת וא\"ו או זי\"ן ואח\"כ כתב מצד שמאל זי\"ן וחברן בחטוטרת ג\"כ כשר דכיון שאנו מכשירין בדיעבד ח' בלא חטוטרת א\"כ כשנכתבה הדל\"ת של הה\"א לא נכתבה בפסול כי היתה ראוי' לעשות ממנה חי\"ת פשוטה וכיון שלא נכתבה הדל\"ת בפסול אין מן ההכרח לגרדה כולה אלא מה שצריכין לתקן:", + "אם עשה חי\"ת באופן זה. שכתב דל\"ת וזי\"ן וחטוטרת על גביהן. אם דבק את קצה הימין של החטוטרת בצד ימין של הדל\"ת דהיינו כנגד הרגל הימיני כזה % יש תקנה לגרוד מן הדל\"ת עד שתעשה זי\"ן וכשר אף בתפילין ומזוזות אף לאחר שכתב להלן (ולא הוי משום זה שלא כסדרן כיון שאינו צריך לתקן ע\"י כתיבה) אבל אם חבר את החטוטרת בצד השמאלי של הדל\"ת כזה % צריכין לגרוד כולה או לכל הפחות החטוטרת והגג של הדל\"ת עד שלא ישאר רק כמו זי\"ן ואח\"כ יעשה את החטוטרת. ובתפילין ומזוזה אם כתב להלן שוב אין לה תקנה ואין חילוק בכל זה בין שעשה את הדל\"ת מצד ימין ואת הזי\"ן מצד שמאל בין איפכא:", + "אם כתב שי\"ן בד' ראשים אף שהתינוק יודע לקרותה מ\"מ אין תקנה לגרוד יו\"ד אחת שתשאר בג' ראשים אלא צריך לבטל צורתה ולהשלימה דאל\"כ הו\"ל חק תוכות ובתו\"מ אם כתב להלן אין לה תקנה משום שיהי' שלא כסדרן:", + "בכל מקום שהאות נפסל משום חק תוכות אף אם יעבור עלי' אח\"כ בקולמוס לא מהני:", + "אם נטף שעוה או חלב על אותיות אע\"פ שאין האותיות נראין מ\"מ לאחר שהסיר את השעוה והחלב כשר (וע\"ל סי' י\"א סעי' ד') ואין בזה משום ח\"ת דהא גם כשהי' עליהן השעוה והחלב לא נתבטלו אלא שהיו מכוסים:", + "אם נדבק אות לאות ולא נתקלקלה צורתו אלא כל א' צורתו עלי'. אם נעשה הדיבוק קודם שנגמר האות אין להתיר לגרוד את הדיבוק לבדו אלא בשעת הדחק כגון באות מן השם. ונ\"ל דה\"ה בתפילין ומזוזה כשכתב להלן שלא להצריכן גניזה. אבל שלא בשעת הדחק צריכין לגרוד כל האות השני שנדבק לחברו. אבל אם נעשה הדיבוק לאחר שנגמר האות כגון שכתב וא\"ו אצל נו\"ן ונדבקה הוא\"ו למטה אצל הנו\"ן יכולין לגרוד את הדיבוק לבדו ואין בזה משום ח\"ת כיון שצורת הוא\"ו נגמרה קודם שנדבקה. והמחמיר גם בזה לגרוד כל הוא\"ו תבא עליו ברכה (עיין חקירה ו'):", + "ואם לאחר שכבר סלק ידו והגביה הקולמס מן האות אח\"כ נדבקו. בין שהדיבוק הוא למטה בין שהוא למעלה גורד ואין בכך כלום. והוא שלא נתקלקלו צורות האותיות אבל אם נשתנה צורת האות ע\"י הדיבוק בין אות הראשון בין אות השני פשיטא דלא מהני גרידה אלא צריכין לתקנו בדרך שנתבאר לעיל:" + ], + [ + "תפילין ומזוזות צריכין כתיבה כסדרן. ובו י\"א סעיפים:
תפילין ומזוזות צריכין לכתוב אותן כסדרן ואם כתבן שלא כסדרן בין שהקדים וכתב פרשה המאוחרת להמוקדמת בין שכתב התיבות או האותיות שלא כסדרן פסולין. לכן אם נמצא שחסר אות אחת אין להם תקנה אלא א\"כ יכול לגרוד ממטה למעלה עד מקום החסרון (אם אין שם שם) ויכתוב שם את החסרון ואח\"כ יכתוב מה שגרד על מקום הגרד:", + "אבל אם יתר אות אחת יש לה תקנה ע\"י שיגרוד אותה אם היא בסוף תיבה או בתחלתה אבל אם היא באמצע תיבה לא משום דכשיגרוד יהי' נראה כשתי תיבות. ואם יוכל למשוך האות שלפניו כגון שכתב לאבותיך מלא וא\"ו שיוכל למחוק את הוא\"ו ולמשוך את הבי\"ת שפיר דמי. וכן אם יוכל להעבות אות שלפניו או שלאחריו ג\"כ מהני שאין בזה משום שינוי האות:", + "כל אות שהיא כתובה שלא כתיקונה או שנתקלקלה אח\"כ ואין צורתה עלי' כגון נגע רגל האלו\"ף בגג האלוף או פני האלוף בפניה בגג שתחתי' או שהי' רגל הה\"א או הקו\"ף נוגעים (שבכל אלו אין די בגרידה לבד אלא שצריכין לבטל צורת האות ולכתבו מחדש דלא ליהוי ח\"ת כמ\"ש בסי' ח') או שהיתה אות חלוקה לשתי אותיות בין מתחלת הכתיבה בין שנפסק אח\"כ כגון צד\"י שנעשית יו\"ד נו\"ן או שי\"ן שנעשית עי\"ן יו\"ד או מ\"ם פתוחה שנעשית כא\"ף וא\"ו. וכן למ\"ד שנפסק צוארה ונראית כמו כ\"ף וי\"ו. וכן חי\"ת שבכתב ספרדית שהיא בלא חטוטרת אם רגל השמאלי נפסק קצת מן הגג ונדמה לה\"א וכל כיוצא בזה שע\"י ההפסק נדמה לאות אחר אפי' התינוק קורא אותן כראוי אם לאחר שכתב להלן תקנם הוי שלא כסדרן ופסולים:", + "אבל אם צורת האות ניכרת אעפ\"י שיש בהן קצת הפסק כגון שלא היו מקצת יוד\"י האלפי\"ן והשיני\"ן והעיני\"ן ורגלי התאוי\"ן נוגעין בגוף האות אבל תינוק מכירם וכן בי\"ת או דל\"ת שנפרדו כפירוד דק כזה מן הגג. אעפ\"י שגם כל אלו פסולים קודם התיקון (כמ\"ש בסי' ה' ס\"ג) מ\"מ יכול לתקנם גם לאחר שכתב להלן דכיון דצורת האות היתה ניכרת אין בו משום שלא כסדרן וה\"ה אם חוטרא דחי\"ת למעלה אין נוגעין זה לזה אך אין פרידתן ניכר להדיא אעפ\"י שהתינוק קוראו שני זיני\"ן מותר להדביקן גם לאחר שכתב להלן כי מה שהתינוק אינו קוראו חי\"ת זהו מפני שאינו מורגל בחי\"ת כזה (ודין חי\"ת שעשאה מד' וז' ע' סי' ח' סעי' י\"א) ויש חוששין גם בכל אלו משום שלכ\"ס. ואף דאנן קיימ\"ל להקל מ\"מ הסופר ידקדק היטב בשעת כתיבתו שלא יצטרך לבא לידי קולא (כ\"כ בס' מלא\"ש) ונראה לי דאם מ\"ם סתומה או סמ\"ך נפרדו קצת אף שהתינוק קוראו כראוי אין להתיר להדביקן בתו\"מ לאחר שכתב להלן משום חשש שלא כסדרן:", + "כבר כתבנו (בסי' ה') כי היו\"ד צריכה להיות לה תג מלמעלה בצד שמא' וכן עוקץ מלמט' שם ורגל בצד ימין. ואם נמצא בתו\"מ שחסר רגל הימין. אינו מועיל תיקון כי בלא רגל זה אין שם יו\"ד עלי' כלל וא\"כ בתיקונו הוי שלא כסדרן. אבל אם חסר עוקץ השמאלי מועיל תיקון משום דגם בלא עוקץ זה שם יו\"ד עלי'. ומ\"מ הסופר יזהר מאוד לעשו' גם עוקץ זה קודם שיכתוב האות שלאחריו. משום דיש מן הגדולים שאומרים דגם עוקץ זה מעכב ואין מועיל בו תיקון משום שלכ\"ס. ואף דקימ\"ל להקל. מ\"מ לכתחלה יש ליזהר. וכן הדין בתג העליון (מלא\"ש):", + "אותיות הדבוקות כבר נתבאר (בסי' ח' סעי' ט\"ז) דכל שלא נשתנה צורתן יכולין להפרידן (וע\"ש) ונראה לי דכ\"ש אם נמצאו שתי תיבות סמוכות זו לזו כמו תיבה אחת כגון עלכן אם יוכל לגרוד קצת מן הלמ\"ד וקצת מן הכא\"ף ושיהיו נראין לשתי תיבות שפיר דמי:", + "אם כתב תיבה אחת יתרה ימחקנה דאין לחוש לר\"ת דס\"ל דשיעור הפסק סתימה היא ג' אותיות. ובסימן י\"א ס\"ט יתבאר דיש למחוק תיבה שניה. ואמנם אם לפני התיבה הראשונה יש דל\"ת או רי\"ש או בי\"ת וכדומה שיכול למושכו ימחוק הראשונה כדי לחוש לר\"ת. ואם כשימחוק ישאר כשיעור ט' אותיות (יודי\"ן) שהוא שיעור פרשה לכ\"ע ויפסול ימשוך האות שלפני' אם יוכל ואפי' היא ה\"א או קו\"ף שאם ימשוך אותן לא יהי' הרגל נגד סופן לית לן בה משום דאי אפשר בענין אחר (ובסי' ה' אות ה' כתבתי דיש להבחין ע\"י תינוק) שאם ימחוק את הרגל ויכתבהו בסוף תהי' שלא כסדרן. אבל במקום שאפשר אין להכשיר ה\"א או קו\"ף כזו כמ\"ש בסי' ה':", + "אם כתב שתי פעמים תיבת השמרו מותר למחוק את הוא\"ו מן השמרו הראשון והשמר השני והוא\"ו תשאר וימשוך את הרי\"ש אל הוא\"ו שתהא תיבה אחת. וכן כל כיוצא בזה. ואפילו אם היתה התיבה השניה תיבה שאינה מענין תפילין ומזוזה כלל מותר. כי הכלל הוא שכל שנשאר צורת האות אף שנפסל מצד אחר יכול למשוך כדי להכשיר ולא הוי משום זה שלא כסדרן:", + "אות שהוכהה קצת מראה הדיו שלה אם עדיין שחור כראוי מותר להעביר עלי' דיו מחדש ואין בזה משום שלא כסדרן כיון שגם עתה האות כשר ואינו מעביר עלי' את הדיו אלא להאירו ולקיימו שלא יתמחק יותר. אבל אם נתאדם האות או שנשתנה למראה אחר שאינו שחור לא מהני מה שיעביר עלי' דיו דהוי שלא כסדרן (עיין חקירה ז'):", + "כיון שתפילין ומזוזות צריכין לכתוב אותן כסדרן דוקא. לכן צריך ליזהר כשיגיע לכתוב שם קודש (שאסור במחיקה כמ\"ש אי\"ה בסי' י\"א) שיקרא תחלה בדקדוק היטב כל מה שכתב עד כאן כדי שלא יבאו לידי גניזה. וכן כל פרשה שבתפילין אחר שיכתבנה יקראנה היטב בכוונה ודקדוק פעמים ושלש. כי שמא יש בה פסול ויפסלו גם הפרשות שיכתוב אחריה. לכן צריך לדקדק היטב שלא יבא לידי כך:", + "אין תולין בתפילין ומזוזות אפי' באופן שתהא הכתיבה כסדרן. כגון שהי' צריך לכתוב תיבות מימים ימימה. וראה כי לא ישאר לו עוד שיעור פתוחה ע\"כ תלה תיבת ימים למעלה בין השיטין ואח\"כ כתב למטה בתוך השיטה תיבת ימימה פסול (ע' חקירה ח'):" + ], + [ + "קדושת השם וכתיבתו י ובו י\"ח סעיפים:
אעפ\"י שאמר בתחלת הכתיבה שהוא כותב לשם קדושת ס\"ת או תפילין או מזוזה (כמ\"ש בסי' ד') בכל פעם שהוא בא לכתוב שם מן השמות הקדושים והטהורי' שאינם נמחקין (שיתבארו אי\"ה בסימן שאח\"ז סעי' ה') צריך לקדשו קודם כתיבתו. ואפילו מקצת מן השם שהוא בא לכתוב כגון שנתקלקל איזה אות או מקצת אות ואפי' קוצה של יו\"ד המעכב אם נתקלקל והוא בא לתקנו צריך לקדשו מתחלה:", + "לכן אם נחסר איזה אות מן השם ובסמוך לו נמצא אות או אותיות שיוכל לעשות מהן אות לתשלום השם ואפי' היו אותיות אלו מן הנטפלין (שאינן קדושות מצד עצמן) כגון שהי' צריך לכתוב אלקים וטעה וחשב שצריך לכתוב אלקינו וכשנזכר מן הטעות רוצה לעשות מן הנ\"ו מ\"ם סתומה אסור לעשו' כן כיון שהנ\"ו לא נתקדשו (ע\"ל סי' י\"א ס\"ק ט\"ז):", + "כיצד מקדשו. אומר קודם כתיבתו הנני כותב לשם קדושת השם וי\"א דסגי במחשבה שיחשב במחשבתו שהוא כותב לשם קדושת השם ויש לסמוך על זה בדיעבד:", + "אבל אם גם מחשבה לשם קדושה לא היתה הרי זה פסול. וכיון שנפסל לא מהני מה שיעבור עליו אח\"כ בקולמס לקדשו. ואפי' שם אחד ששכח לקדשו ואינו יודע איזה הוא נפסל כל הס\"ת (בל\"י בשם הלכות קטנות וע' בס' מלאכת הקודש בסוף הספר):", + "היה כותב ב' או ג' שמות לכתחלה יש לקדש כל שם בפני עצמו דכל חד שם שלם הוא וכוונה אחריתא היא. ובדיעבד די בקדושה אחת לכולן אם לא הפסיק ביניהם (בני יונה וע\"ל סעי' י\"ב):", + "כשם שהוא מחוייב לקדש את השם הנכבד והנורא כך אסור לו לקדש שם שהוא חול כמו לא יהי' לך אלהים אחרים. ואפי' שם שאינו מורה על העכו\"ם רק על דבר אחר כמו עד האלהים יבא דבר שניהם שפירושו לפני הדיינים. וכן יש לאל ידי וכדומה אסור לקדשו לשמו ית\"ש. דכיון שהוא חול ואינו ראוי לקודש הו\"ל כמקדיש בעלי מומין למזבח (ע' בר\"י סי' רע\"ו. ואם עבר וקדשו ע\"ל סי' י\"א סעי' ט\"ז):", + "ויש הרבה שמות בתורה אשר לפי ההבנה הפשוטה יש להסתפק בהם אם המה קודש או חול. וצריכין לעשות כאשר הכריעו רבותינו ז\"ל. ויש אשר גם רבותינו ז\"ל לא הכריעו בהם ונשארו בספק (כאשר יבוארו אי\"ה בחלק שני במקומותיהם) וצריכין לקדש אותן בתנאי דהיינו שיאמר הנני כותב לשם קדושת השם אם הוא קודש (מנחת שי סוף פ' ויצא בשם הר\"מ הסופר):", + "אם כותב את השם והוא יודע שזהו שמו של הקב\"ה אלא ששכח לקדשו בתחלה ונזכר קודם שהשלימו נראה לי דיכול לקדשו קודם גמרו ושפיר דמי. אבל אם התחיל לכתוב בסתם שלא ידע כלל שזהו שם קודש תו לא מצי לקדשו (ע' חקירה ט'):", + "כשהוא כותב ורואה שהוא קרוב אל השם והדיו כלה מן הקולמס באופן שיצטרך לטבול את הקולמס ולכתוב את השם. אל יכתוב עד השם אלא יניח לכל הפחות אות אחת קודם השם ויטבול את הקולמס ויכתוב זה האות ואח\"כ יכתוב את השם. אבל לא יכתוב את השם מיד לאחר שטבל את הקולמס משום דחיישינן שמא יהי' עלי' ריבוי דיו או שער ולא יצא הכתב מיושר. וגם מפני שצריך לקדש את הדיו שעל הקולמס קודם שיכתוב את השם. ואם לא הניח אפי' אות אחת לפני השם וטבל את הקולמס יחפש אחר אות או תג שצריכה דיו וימלאנה ואח\"כ יכתוב את השם אבל לכתוב מקודם אות אחרת של חול על איזה מקום אחר אסור דכיון שדיו זו מוכנת לשם אין לכתוב בה תחלה דבר של חול (ש\"ך):", + "ואם באמצע כתיבת השם כלתה לו הדיו מן הקולמס יטבול באותיות שלפני השם שהם לחים עדיין וישלימו:", + "קודם שיכתוב את השם הנכבד והנורא יכין לבו. אם צריך לרוק או לנקות חוטמו יעשה זאת מקודם וינקה את ידיו (ס\"ח סי' תתפ\"ה) ויקדש את השם ויכתבהו בכוונה זכה וצלולה ולא יפסיק בו. ואפי' מלך ישראל שואל בשלומו לא ישיבנו. ומ\"מ בדיעבד אם הפסיק והשיב כל שלא הסיח דעתו מן הכוונה כשר:", + "היה כותב ב' או ג' שמות מותר להפסיק ביניהם ומשיב שלום לכל אדם (נימוקי יוסף) וכשיחזור לכתוב צריך לקדש מחדש את השם שהוא רוצה לכתוב. אבל לא ירוק אפי' בין שם לשם (ס\"ח שם):", + "אותיות השם יש לדקדק גם בס\"ת לכתבן כסדרן דוקא. אבל בדיעבד כגון שאירע קלקול באות הראשון שצריכין לכתוב אות אחר במקומו נראה לי דיש להתיר בס\"ת (ע' חקירה י'):", + "שכח לכתוב את השם כולו תולה אותו בין השיטין אבל מקצת השם בשיטה ומקצתו תלוי פסול. והנטפל לשם מאחריו יש להכשיר בדיעבד אם נמצא תלוי (ב\"ח וט\"ז):", + "מותר לכתוב את השם על מקום המחק (פי' שמחק כשהדיו היתה עדיין לחה או שנתיבשה ומוחקו במים וכדומה) ועל מקום הגרד (פי' שגרד כשהדיו נתיבש) וגורד עדיף ממוחק (אם לכתוב את השם על המטלית ע' סי' י\"א סעי' י\"ג):", + "אותיות השם וגם הנטפלין לאחריו. לכתחלה צריכין שיהיו כולם בתוך הדף ולא יצא מהם כלל חוץ לדף ובדיעבד כשר:", + "יש אומרים שיש להדר שלא לכתוב את השם בסוף העמוד (ב\"י בשם הגהמי\"י) ואם נקל לו יעשה כן. אבל אין להאריך או לדחוק את האותיו' בשביל זה. וטוב יותר שיהא השם בסוף מלדחוק או להרחיב את האותיות (בית אהרן):", + "יש סופרים זהירים שלא לכתוב שם קודש בלי טהרת הגוף ונכון הוא. ולפעמים משום זה כותבין יריעה שלמה ומניחין פנוי מקום השמות לכתבן אח\"כ לכשיטבלו במקוה טהרה וגם זה נכון. אך לעשות כן בכל הס\"ת יש לחוש מחמת שכל הכתב נתישן קצת והשמות יהיו בכתב חדש יהי' נראה כמנומר. ואין לעשות כן (ע' בס' מלא\"ש כלל ט' ס\"ק ל\"ב):" + ], + [ + "איסור מחיקת השם. ובו י\"ח סעיפים:
כתיב בעכו\"ם ואבדתם את שמם מן המקום ההוא וכתיב בתרי' לא תעשון כן לה' אלהיכם. אמרו רז\"ל מכאן אזהרה למוחק את השם. שאם מוחק אפי' אות אחת מן השמות הקדושי' והטהורים שנקרא בהם הקב\"ה (שיתבארו בסעי' ה') הרי הוא עובר בלאו מן התורה וחייב מלקות. אם נמחק מקצת השם מאליו או ע\"י אדם שוגג או מזיד אפ\"ה אסור למחוק את הנשאר (בני יונה):", + "אפי' שם שנכתב בטעות שכתבו במקום שאין מקומו. ואפי' כתבו שלא לשם קדושה (ע' חקירה י\"ג) ואפי' נעשה ע\"י חק תוכות דלא הוי כתב לענין ס\"ת ת\"ו. ואפי' אינו בכתב אשורית אלא בכתב נכרי. ואפי' נעשה ע\"י תפירה או אריגה או במיני צבעונים. יהיה באיזה אופן שיהי' ועל כל דבר שיהי' בכל מקום שהוא. כל שנעשה בכוונת השם דהיינו שהכותבו או העושה אותו ידע שזהו שמו של הקב\"ה כל המקלקל אות אחת ממנו עובר בלאו וחייב מלקות:", + "אפילו אינו מקלקל את האות שבשם אלא שחותך אות א' שלם מן השם גם זאת בכלל מחיקה היא כיון שהשם נחסר עי\"ז:", + "אפילו נקודה אחת דקה כל שהוא אסור למחוק מן השם. לכן אם נון או כ\"ף פשוטה דבוקה לאות אחת מן השם המכוון תחתי'. כשהוא גורד את הרגל להפרידם יזהר שלא יגע הסכין בנקודה האחרונה הדבוקה. אלא יניח משהו להתרחק מגרידת השם (הרמ\"ע) ואם נטף שעוה או חלב על השם אל יסירהו בצפורן פן יתקלף קצת מן השם עמו. כיצד יעשה יחמם היטיב את הגויל מבחוץ נגד הנטיפה ויוסר בלי דבוק מן הכתב (שער אפרים):", + "עשרה שמות הקדושות הן. שם ההויה. ושם אדנות. אל. אלוה. אלהי. אלהים. שדי. צבאות. יה. אהיה. אבל שאר הכינויין שמשבחין בהן את הקב\"ה כגון הגדול הגבור והנורא הנאמן האדיר וחזק האמיץ העיזוז חנון ורחום קנא ארך אפים ורב חסד הרי הן כשאר כתבי קודש ומותר למחקן לצורך תיקון. שאינן משמותיו אלא על שם פעולותיו:", + "כתב אל מאלהים יה מהשם הויה אינו נמחק כיון שהן שמות במקום אחר אבל אם כתב ש\"ד משדי צ\"ב מצבאות נמחק. ולאו דוקא צ\"ב אלא כל שלא גמר את השם נמחק (ריטב\"א וגם במ\"ס איתא צבא מצבאות) וא\"ד מאדני וא\"ה מאהיה י\"א דנמחק וי\"א דאינו נמחק. ויש להחמיר. והשם שכותבים בסידורים ב' יודי\"ן ווא\"ו על גביהן מותר למחוק אם הוא לצורך גדול:", + "אותיות הנטפלות להשמות לפניהם כגון למ\"ד מן לה' כ' מן כה' מותר למחוק אותן. אבל האותיות הנטפלות לאחריהן כגון ך' של אלקיך וכ\"ם של אלקיכם אסורים לימחק מפני שכבר קדשם השם ואפי' אם אינם שייכים במקום הזה כגון שהי' צריך לכתוב אלקים וכתב אלקיך או שהי' צריך לכתוב אלקיהם וכתב אלקיכם אף שכאן אין להם שייכות להשם מ\"מ כיון שבמקום אחר יש להן שייכות להשם קדשום השם ואסורין לימחק (עה\"ג סי' צ\"ה ונוב\"ק סי' ע\"ו) אבל אם הטפיל אות שאין לו בשום מקום שייכו' להשם כגון שהטפיל ק' או פ' וכדומה לא מקרי נטפל להשם ונמחק (הרמ\"ע) (וע\"ל סי' י\"ב סעי' ז'):", + "לקדור (פי' לחתוך) את השם שלם עם הקלף מן היריעה גדולי הראשונים ז\"ל אוסרין מפני שאין זאת כבוד השם. והורו בטעות יתרון שם לגנוז את כל היריעה. ועתה בהרבה מקומות נוהגין הסופרים בטעות יתרון שם בין שכתב את השם שני פעמים בין שכתב שם שאין כאן מקומו קודרין אותו מן היריעה עם איזה תיבות או עם כל הפסוק ומניחין מטלית תחתיו וכותבין על המטלית את החסרון (וע\"ל סי' י\"ח ) ויש להם על מה שיסמוכו. אבל אם אין השם מיותר אלא שרוצין לקדרו בשביל טעות אחר כגון ששכח שאר תיבות וצריך להכניסן בין השמות ואי אפשר להכניסן אם לא שיקדור את השמות השייכים שמה זהו ודאי אסור (יד אלי' ובני יונה) ובמקום שאין מנהג גם ביתרון שם אין להתיר:", + "אם כתב את השם כפול. במקום שנוהגין לקדרו כמ\"ש, קודרין את השני כי הראשון כדין נכתב. וכן הדין בשאר תיבות כפולות שמוחקין את השני'. ואם עבר וקדר את הראשון נראה לי דכשר:", + "כשקודרין את השם גונזין אותו במקום המשומר שלא יבא ח\"ו לידי בזיון. ויש לגונזו בכלי צלוחית ולא כמו שעושין קצת שדובקין אותו בדלתי ארון הקודש דזה אינו נכון כלל (מלא\"ש בשם הרשב\"ש ונ\"ש):", + "לקלוף את השם אסור בכל מקום משום דחיישינן פן יגע בו ח\"ו ויבא לידי מחיקה ואעפ\"י שהוא אומן זריז אסור לו לסמוך על זריזותו כי אין חכמה ואין תבונה ואין עצה לנגד ה' בחשש מחיקת שמו הנכבד והנורא. גם לפעמים הדיו מובלעת בעובי כל הקלף ונמצא פוגע בשם עצמו (תשב\"ץ) ואם עבר וקלף את השם בענין שתחתית הקלף נשאר אסור לכתוב תיבה אחרת על מקומו משום דהשם קנה מקומו ותפס קדושתו מעבר לעבר (תוס' ערכין דף ו. ד\"ה יגוד):", + "לקדור או לקלוף קצת אותיות מן השם או מן הנטפלות לאחריו פשיטא דאסור דזה הוי כאלו מחקן כמש\"ל סעיף ג':", + "אין כותבין שם על המטלית משום דחיישינן שמא ברבות הימים יפרד ויפול המטלית ויבא השם לידי בזיון ח\"ו. ויש מתירין. ועכ\"פ צריכין ליזהר שלא לכתוב חצי השם על המטלית וחציו על היריעה אפי' בענין שמותר בשאר תיבות כמש\"ל סי' י\"ח:", + "שם קודש אסור לשנותו לחול. כגון שהיה צריך לכתוב ויאמר יעקב אל יוסף אל שדי. ושכח לכתוב שתי תיבות אל יוסף והתחיל לכתוב את השמות הקדושות אל שדי. ולאחר שכתב את השם אל לשם קדושה נזכר שדלג שתי תיבות אל יוסף. ורוצה לכתוב עתה תיבת יוסף והשם אל יקרא אל בסגול. אסור לעשות כן:", + "מעשה בסופר שבפסוק ויאמר ה' אלקים אל הנחש דילג את השם אלקים ונסתפק אח\"כ מה היתה כוונתו בכתבו תיבת אל אם היתה כוונתו רק לתיבת אל ואת השם אלקי' שכח לגמרי. או אולי היתה כוונתו לכתוב את השם וכתב שתי האותיות אל ושכח וכתב הנחש. והורה המורה כי למחוק תיבת אל אינו רשאי שמא קדשו ולמחוק תיבת הנחש ולהשלים את השם לשתי אותיות אלו ג\"כ אינו רשאי דשמא לא קדשו ע\"כ יקדר תיבת אל ויכתוב מחדש את השם הקודש:", + "כבר כתבנו (בסי' י' סעי' ו') דשם שאינו קודש אסור לקדשו. עבר וקדשו בין בשוגג בין במזיד אסור במחיקה וצריכין לקדרו מן היריעה (ע' חקירה י\"ב וע\"ע בחקירה י\"ג אם במקום שצ\"ל לאלהיהם חול נמצא כתוב לאלהים):", + "לכתחלה אסור לכתוב שם שלא בספר משום דיוכל לבא לידי בזיון. ולכן נזהרין שלא לכתוב שם באיגרת. ויש נזהרין אפי' בתיבת שלום שלא לגמור כתיבתו. אבל רוב העולם אין נזהרין בזה:", + "כלי שהיה כתוב עליו או חקוק בו שם קוצץ מקום השם וגונזו:" + ], + [ + "הטועה בשם או שאירע בו איזה קלקול איך לתקן. ובו י\"ח סעיפים:
הרי שהיה צריך לכתוב את השם ונתכוין לכתוב יהודה וטעה ולא הטיל בו דלת. ונמצא השם כתוב אלא שלא לשם קדושה והרי הוא פסול נראה לי דאין למחקו אלא לקדרו:", + "היה צריך לכתוב יהודה וגם נתכוין לכתוב יהודה וטעה ולא הטיל בו דל\"ת יתלה את הדל\"ת למעלה. ועכשיו שלא נהגו בתליה ויש לחוש פן גם כשתהא הדל\"ת תלויה יקרא הקורא את השם כאשר הוא ע\"כ לאחר שתלה את הדל\"ת יגרוד את הה\"א ויכתוב ד\"ה ואח”כ יגרוד את הדל\"ת התלויה:", + "אבל אם נתכוין לכתוב את השם וכתבו במקום שהיה צריך לכתוב יהודה אסור לתלות את הדל\"ת (כי בתליית הד' הרי הוא מוחק את השם) ואפי' אם נזכר מיד לאחר שכתב י\"ה ורצה להשלי' עליו תיבת יהודה אסור לו לעשות כן. כיון דגם אותיות י\"ה אינן נמחקין ואפי' בדיעבד אם עשה כן אסור לקיימו אלא צריך לקדרו:", + "היה צריך לכתוב את השם וקדשו וטעה וכתב יהודה עושה מן הדל\"ת ה\"א ומוחק את הה\"א האחרונה. יש אומרים דדוקא מתחלה יעשה מן הדל\"ת ה\"א ואח”כ ימחוק הה\"א האחרונה (פרח שושן כלל ב' בשם מהר\"ל) וי\"א דלא שנא אף אם ימחוק תחלה ה\"א האחרונה (הרמ\"ע):", + "ואם נמצא כן בס\"ת במקום שצריך להיות השם כתוב יהודה ואין יכולין לעמוד על הבירור מפי הסופר אם קדשו או לא יש להחמיר מספיקא. ואין תקנה לעשות מן הדל\"ת ה\"א כי שמא לא קדשו הסופר אלא שבכוונה כתב תיבת יהודה (ולא אמרי' בכה\"ג קידושו וגימורו באים כאחד כדלעיל סי' י' ס\"ח) וגם לגרדו כלו אין תקנה כי שמא כוון לקדשו וא\"כ י\"ה אינן נמחקין. ולכן אין תקנה אלא לסלק את היריעה או לקדור את התיבה (ע' חקירה י\"ג):", + "ואם בהיפוך. במקום שצ\"ל יהודה נמצא כתוב השם הוי\"ה ב\"ה (ואין הסופר לפנינו) נ\"ל לתלות את הדל\"ת. או למחוק הה\"א ולכתוב ד\"ה. אבל אם במקום שצ\"ל יהיה נמצא כתוב שם הוי\"ה ב\"ה נ\"ל להחמיר (ע' חקירה הנ\"ל. ושם יבואר אי\"ה ג\"כ אם במקום שצ\"ל לאלהיהם שהוא חול נמצא כתוב לאלהים):", + "אם טעה והוסיף אות בשם. כגון שכתב בשם הויה ה\"א הראשונה כפולה מותר למחוק את הכפולה וגם האותיות שלאחריה. כי מיד שניתוסף אות שאין לו שייכות להשם מופסקת הקדושה מכאן ולהלאה לענין איסור מחיקה (בני יונה) ואם הוסיף בראש השם כגון שכתב שני יודין מוחק את הראשונה והשם ישאר בקדושתו (הרמ\"ע):", + "אם נמצא שם אדני מלא וא\"ו יגרוד את הוא\"ו וימשיך את הדל\"ת לקרבה אל הנו\"ן ואין בזה משום מוחק את השם כי וא\"ו זו לא נתקדשה כיון ששם זה אינו רק ד' אותיות (א\"ר סי' קמ\"ב סק\"ג בשם גליון מג\"א. וכפי הנראה כוונתו לדברי עטרת זקנים שבסי' קמ\"ג) וה\"ה אם כתב בשם הוי\"ה וא\"ו כפולה יגרדנה ויעבה קצת את הוא\"ו הראשונה ואת הה\"א האחרונה:", + "וכן אם חסר אות אחת מן השם אין עוד קדושה על מה שכתוב אח\"כ. כגון ששכח את היו\"ד משם אלקים מותר למחוק את המ\"ם ולכתוב י\"ם דהא אין פירוש ושייכות כלל להמ\"ם אל מלת אלה וגרע טפי מהנטפלות לאחר השם (זכרון יוסף סי' ט\"ז וסי' י\"ז) (ואם נמצא כן בס\"ת ואין הסופר בפנינו ע' בחקירה י\"ג) וכן אם טעה וכתב אלהנו חסר יו\"ד מותר למחוק אותיות נ\"ו ולכתוב ינ\"ו משום דלא חל על נ\"ו קדושת השם כיון שעדיין לא היה השם שלם שהיה חסר יו\"ד (מהר\"ם לובלין ורוב האחרונים ז\"ל) וע\"ל סי' י\"א ס\"ז:", + "אם נמצא שם אלה חסר וא\"ו אין לו תקנה (ט\"ז) אלא לגנוז היריעה או לקדור:", + "היה צריך לכתוב אלקיכם ושכח לכתוב את הכא\"ף ונמצא כתוב שם אלקים נראה לי דאסור למחוק את המ\"ם ולכתוב כ\"ם:", + "אם נמצא' יו\"ד של השם גדולה יותר מן הראוי עד שנראית כמו רי\"ש קטנה והתינוק קוראה רי\"ש. נראה לי הן אם יגרוד אותה ויכתוב מחדש יו\"ד. רק שיהא נזהר בגרירתו שלא תהא בשום פעם צורת יו\"ד עלי' (כמש\"ל סעיף ט\"ז) הן אם יתקן אותה בדיו לשם קדושת השם עד שתקבל צורת יו\"ד שפיר דמי. וכל השם בקדושתו. וכן אם נמצאה יו\"ד של השם אשר העוקצים שלה ארוכים והתינוק קוראה חי\"ת (ע' סי' ח' סעי' ז') אם אפשר לתקנה בדיו יתקנה. ואם בא לגורדה צריך לגורדה באופן שבשום פעם לא יהיה עלי' צורת יו\"ד (אם יודי האלפי\"ן נוגעין בגג יותר מן הראוי ע' חקירה ה'):", + "אם הך' בשם אלקיך גגה רחב יותר מדאי אם יוכל למשוך את הרגל עד שיהי' כפלים כגגה שפיר דמי. ואם לאו יכול לגרוד מן הגג כמ\"ש בסי' ה' סעי' ט'. ויזהר שלא להתחיל את דגרידה מקצה הגג אלא ממקום הסמוך להרגל. מהטעם שיתבאר אי\"ה לקמן סעי' י\"ז:", + "דיו שנטפה על אות מן השם או שנפסל האות בענין אחר שצריכין לגרוד קצתו או כשאינו די לגרוד מקצתו מפני שיהי' ח\"ת וצריכין לגרוד כלו מותר לגרדו או למחקו כדי לתקן את השם דאין זאת דרך מחיקה אלא דרך תיקון (וע\"ל סעי' י\"ז איך לגרוד):", + "וכן אם נדבקה אות לחברתה יכול לגרוד ביניהן (אם אין בו משום ח\"ת ע\"ל סי' ח' סעיף ט\"ו ט\"ז) ויזהר בכל מה דאפשר לגרוד רק הדיבוק ולא באות עצמו (מלא\"ש) ואינו צריך אח\"כ להעביר בקולמס על השם לקדשו (הרא\"ש):", + "וכן אם נמצא נקב בצד אות מן השם באופן שנפסל (ע\"ל סי' ז') יגרוד מעט מן האות לעשותו מוקף גויל ואח”כ ידביק טלאי מאחורי הקלף שלא יתראה הנקב. ומה שהוא גורד מעט מן האות לא הוי כמוחק אלא מתקן כיון שעד עתה לא היה כשר ועתה הרי הוא מכשירו (ע' חקירה י\"ד):", + "ה\"א של השם שכרעה נדבקה לגגה. אם הדיבוק הוא עב קצת בענין שניכר לכל שהיא חי\"ת. בין שנעשה כן בשעת כתיבה בין שנעשה כן אח”כ מותר לגרוד את הרגל ולתקנו (הריא\"ס) וכיון שנתבאר בסי' ה' שצריך לגרוד את כל הרגל ולא די בגרידת הדיבוק לבד משום דהוי ח\"ת. א\"כ אם יתחיל לגרוד את הרגל ממעלה למטה הרי מיד כשיפריד קצת תקבל צורת ה\"א ושוב אסור לנגוע בה למחוק (דגם שם שנעשה ע\"י ח\"ת אסור למחקו בסי' י\"א ס\"א) ומ\"מ עדיין פסול משום ח\"ת. לכן צריך ליזהר לגרדו ממטה למעלה ויכתוב אותו אח\"כ מחדש לשם קדושת השם (הרמ\"ע) וכן בכל מקום שצריך לגרוד מאות שבשם צריך ליזהר בזה (ואם הרבה ההי\"ן דבוקות כך ע' חקירה ט\"ו):", + "ואם לא נדבק ממש אלא שנוגע רק מעט ועדיין נראית כמו ה\"א. בזה יש חילוק. שאם נעשה כן בשעת כתיבת ג\"כ מותר לגרדו בדרך הנזכר. אבל אם בשעת הכתיבה היה נפרד ואח”כ נדבק מעט. כיון שהיה השם כשר. וגם עתה עדיין נראית כמו ה\"א יש להסתפק בו אם מותר לגרדו או לא (ע' חקירה ט\"ו):" + ], + [ + "מדת הס\"ת ושיעור הדפין והשיטין. ובו ה' סעיפים:
אין עושין ס\"ת לא ארכו יתר על הקפו ולא הקפו יתר על ארכו. פירוש שצריך לכוין שיהא חוט המקיף יריעות כל הספר (כשהוא תפור וגלול) ארוך כשיעור אורך הספר. וזהו משום מצות זה אלי ואנוהו. שאם יהי' ארוך יותר מדאי או עבה יותר מדאי לא יהיה נאה כל כך (נימוקי יוסף) וכמה הוא ארכו. בגויל ששה טפחים. כמו שהיו הלוחות (מרדכי) והם כ\"ד אצבעות ברוחב אגודל בינוני והוא רחב שבעה שעורות בינוניות זו בצד זו בדוחק והן באורך שתי שעורות בריוח (רמב\"ם) ובקלף או פחות או יותר והוא שיהי' ארכו כהקפו. וכן אם עשה בגויל פחות מששה טפחים ומיעט את הכתב או יתר על ששה והרחיב את הכתב הרי זה כמצוה והעמוד שבתוך הספר י\"א דמיצטרף להיקף (תוס' והרא\"ש) וצריך שיהי' בינוני (שטה מקובצת) וי\"א דאינו מיצטרף (רמב\"ם) וכן נראה עיקר:", + "אורך כל שיטה (חוץ מדפי השירות) שלשים אותיות כדי לכתוב למשפחותיכם ג' פעמים. ולא תהיה קצרה כדי שלא יהיה הדף נראה כאיגרת. ולא ארוכה יותר על זה כדי שלא יהיו עיניו משוטטות בכתב כשהשיטות ארוכות וטועה בראשי השיטות. והיינו דוקא בכתיבה דקה. אבל בכתיבה גסה הכל לפי הנוי ואין עיניו משוטטות כיון שהכתיבה גסה (הר\"ת בשם הר\"ח) וכן נוהגין:", + "נהגו במנין השיטין לא פחות ממ\"ח כנגד מסעות של ישראל וי\"א לא פחות ממ\"ב וסימן ה' ב\"ם סיני בקודש. ולא יותר מן ס' כגגד ס' רבוא של ישראל. דהתחלת הקדושה היא ממ\"ח או ממ\"ב ונמשכת עד ס' (ט\"ז) ואם שינה לא פסל. ונוהגין עוד לשרטט למטה שימה יתרה שאין כותבין בה כלל. וגם זאת אינה מעכבת:", + "אין עושין יריעה פחות מג' דפין ולא יותר על ח'. נזדמנה לו יריעה בת ס' ט' דפין לא יחלקנה בענין שיהיו ג' דפין באחת וששה בשניה אלא שיהיו ד' באחת וחמשה בשניה דעיקר הנוי מד' וה' דפין (טור) במה דברים אמורים בכל היריעות שבספר חוץ מבאחרונה. אבל בסוף הספר אפילו פסוק אחה עושין אותו דף לבדו ותופרים אותו עם שאר היריעות. אעפ\"י שאין בפסוק האחרון תיבות כמנין השיטות יעשה אותיות ארוכות ממעלה למטה כדי שתחזיק תיבה אחת ד' או ה' שיטין כדי שיסיים בסוף הדף. ואם יש הרבה פסוקים יכול לכתוב בכל שיטה תיבה אחת כמנין השיטין. וכל זה משום שאי אפשר בענין אחר:", + "כשיגמור את התורה צריך שיגמור באמצע שיטה שבסוף הדף. כדי שע\"י זה ידעו הכל סיום התורה. משא\"כ אם גמר השיטה. ואם סיים בסוף השיטה יש פוסלין הס\"ת (באר שבע) ויש מכשירין (פנים מאירות) וכן נראה עיקר:" + ], + [ + "שיעור העליון והריוח שבין הדפין ובין השיטין ובין החומשים ובו ח' סעיפים:
שיעור הגליון למטה ד' אצבעות באגודל (ע' סי' י\"ג ס\"א) ולמעלה ג' (לפי שאין דרך משמוש יד למעלה כמו למטה). ובין כל דף ודף שנים. לפיכך צריך להניח בתחלת כל יריעה וסופה כרוחב אצבע וכדי תפירה. ונמצא כשתופר היריעות ביחד יהיה בין כל דף ודף בכל הספר רוחב שתי אצבעות. ובין שיטה לשיטה כמלא רוחב שיטה. ובין כל חומש וחומש ד' שיטין פנויות בלא כתב. ויתחיל החומש בתחלת שיטה חמישית. ויניח בתחלת הספר תורה ובסופו כדי לגלול על העמוד ועוד שתי אצבעות שישארו בין העמוד והדף:", + "ד' שיטין שבין חומש לחומש שהצריכו חכמים למצוה בלחוד הוא ולא לעיכוב. מיהו היינו אם הוסיף או גרע אבל אי לא שביק רוחא כלל מיפסל ס\"ת בהכי דלא נפק בין כל חומש וחומש מכללא הפרשיות. הילכך אי לא שבק אפילו רוחא דפרשה פתוחה מוחשת מיפסל ס\"ת אפי' בדיעבד:", + "יש אומרים דצריכין ליזהר שלא לסיים חומש א' בדף זה ולהתחיל חומש השני בדף שאחריו אפי' אם יניח פנוי ד' שיטין. אלא צריכין שיהיה סוף חומש זה והתחלת חומש שאחריו בדף א' וביניהם ריוח ד' שיטין (ריצב\"א בתוס' ב\"ב דף י\"ג ע\"ב בשם הירושלמי) וכן נכון ליזהר בזה היכא האפשר. אבל בשעת הדחק יכולין לכתוב חומש א' בדף זה וחומש ב' בדף שאחריו רק שיניח ביניהן ריוח ה' שיטין. ואין חילוק בין שיהיו הד' שיטין בסוף הדף או בתחלת הדף או קצתן בסופו וקצתן בתחלתו (תוס' שם ותשב\"ץ שם):", + "לא ימעט את הכתב מפני ריוח שלמטה ולמעלה. פי' אם עשה שירטוטין בכל הדף ולא הניח משירטוט העליון ולמעלה כשיעור ג' אגודלין ואי אפשר לו לקלקל כל השירטוטין שעשה ע\"כ הוא רוצה למעט בכך השורה העליונה כדי שישאר גליון כראוי. לא יעשה כן שלא יהא נראה ככתב מנומר אלא לא יקפיד על הגליון בדיעבד (ט\"ז) ולא מפני ריוח שבין שיטה לשיטה. כגון אם שירטט באמצע הדף שני שיטין שאין ריוח כדי שיעור ביניהם לא ימעט הכתב מפני אותו ריוח (גמ' ופרש\"י):", + "ולא מפני ריוח שבין פרשה לפרשה. פי' כגון פ' סתומה שצ\"ל פתוחה באמצע וכתובה מב' צדדין לא ימעט את הכתב כדי להתחיל בסוף. אלא יזדרז הסופר וישגיח מתחלתו שיהי' לו ריוח כשיעור כלי שיצטרך לדחוק באותיות. ואם אירע לו כן נוהגין הסופרים לכתוב אותיות קטנות. דהיינו שארכן של אותיות מניחין כאורך שאר האותיות ואך רחבן ממעטין. וכן אין ממעטין עובי הקולמס שבקולמס שכותבין שאר האותיות כותבים גם אלו. ובזה חושבים שאינו נקרא שינוי כולא האי:", + "נזדמנה לו בסוף השיט2ה תיבה בת ה' אותיות לא יכתוב שתים בתוך הדף ושלש חוץ לדף אלא ג' בתוך הדף וב' חוץ לדף. ואם אין מקום כדי לכתוב ג' בתוך הדף יניח המקום חלק. ואפילו תיבה בת ג' אותיות יכול לכתוב ממנה שתים חוץ לדף כיון שעכ\"פ מיעוטה בפנים. אבל אם אין בה אלא שתי אותיות לא יכתבנה חוץ לדף. ואפי' אם ב' אותיות הם מתיבה גדולה ונראין כמו תיבה בפני עצמה לא יכתבם חוץ לדף. ויש מתירין בזה (ש\"ך) (ובדין אותיות השם ע\"ל סי' י' סעיף ט\"ז):", + "נזדמנה לו תיבה בת עשר אותיות או פחות או יותר ולא נשאר מהשיטה כדי לכתוב את כולה בתוך הדף. להרמב\"ם אם יכול לכתוב חציה בתוך הדף וחציה חוץ לדף כותב. ולהרא\"ש גם בזה לא יכתוב יותר מב' אותיות חוץ לדף ויש להחמיר (ש\"ך):", + "כל אלו הדברים הנזכרים בשני הסימנים בסתם. אינם אלא למצוה מן המובחר. ואם שינה כשר אפי' כתב תיבה שלמה חוץ לדף בסמוך לכתב השיטה כפי ריחוק תיבה מתיבה. ואפי' ב' תיבות שכתבן בכה\"ג כשר. רק שלא ימלא הכתב כל הגליון שבין דף לדף שאז לא ידע הקורא אם לקרות התוספות לתחלת שיטה שבדף השני או לסוף שיטה שבדף הראשון. אבל כל שניכר מקומה בין בתחלה בין בסוף כשר בדיעבד (בני יונה):" + ], + [ + "דיני פתוחה וסתומה ונונין המנוזרות. ובו ח' סעיפים:
בצורות פתוחה וסתומה נחלקו הרמב\"ם והרא\"ש ז\"ל. וירא שמים יש לו לדקדק לעשותן באופן שיהיו כשרין אליבא דכולא עלמא. דהיינו בפרשה פתוחה יסיים הפרשה שלפניה באמצע שיטה וישייר בסופה חלק כדי ט' אותיות דהיינו שיהי' שם מקום פנוי שהיו יכולין לכתוב שם ג\"פ תיבת אש\"ר מאותו הכתב שהוא כותב ובדיע' סגי בשיעור ט' יודי\"ן מאותו הכתב. ויתחיל לכתוב את הפרשה הפתוחה בתחלת שיטה שתחתי'. ובפרשה סתומה יסיים הפרשה שלפני' בתחלת השיטה ויניח חלק כדי תשעה אותיות. ויתחיל לכתוב את הפרשה הסתומה בסוף שיטה עצמה. צורות אלו נכונות בין להרמב\"ם בין להרא\"ש (ע' חקירה ט\"ז):", + "אבל אם לא יוכל לכוין בכך. לא יסור משיטת הרמב\"ם ז\"ל בזה. שהוא כתב שבפרשה פתוחה אם סיים הפרשה שלפניה ולא נשאר לו אלא מעט או אם גמרה בסוף השיטה מניה השיטה השניה בלא כתב ומתחיל הפרשה הפתוחה מתחלת השיטה השלישית. וה\"ה אם נזדמן לו כן בשיטה שלפני השיטה התחתונה שבדף מניח השיטה התחתונה חלק. וכן אם נזדמן לו כן בשיטה התחתונה מניח השיטה העליונה שבראש הדף חלק ומתחיל לכתוב בשניה (עט\"ז) שנמצא פנוי ביניהן שיטה (ולהרא\"ש כל אלו סתומות הן):", + "ובפרשה סתומה. אם בסיום הפרשה שלפני' לא נשאר לו בשיטה כדי להניח את הריוח כשיעור ולכתוב בסוף השיטה תיבה אחת יניח הכל פנוי וגם בראש השיטה השניה יניח מעט ריוח ואם לא היה בסוף השיטה ריוח כשיעור ט' אותיות ישלים כאן בתחלת שיטה שני' כמה שחסר שם עד ריוח שיעור ט' אותיות ומיצטרפין יחד לשיעור סתומה. ואם גמר הפרשה שלפניה בסוף השיטה. מניה בתחלת השיטה השניה כשיעור כל הריוח ומתחיל לכתוב את הפרשה הסתומה באמצע שיטה (ולהרא\"ש זוהי פתוחה) נמצאת אומר שפרשה פתוחה מתחלת תמיד בראש השיטה ופרשה סתומה מתחלת תמיד באמצע שיטה. זוהי שיטת הרמב\"ם ועליו סמכו הפוסקים וכתבו שדבריו הם עיקר:", + "אם טעה בפרשיות ועשה במקום פתוחה סתומה או במקום סתומה פתוחה או שהפסיק והניח פנוי במקום שאין בו פרשה או שכתב כדרכו ולא הניח ריוח במקום שיש פרשה. הרי זה פסול. ואין לו תקנה אלא לסלק את כל הדף. וי\"א דמותר לתקנו כמו בשאר טעיות. וכן נהגו הסופרים לתקנו אם אפשר לגרוד שלא יפגע בשם. אבל אין לחתוך את השם ולעשות נקבים ביריעה (כמ\"ש בסי' י\"א ס\"ח) ויש להסופר לכוין ביותר שאפשר כשהוא חוזר וכותב שיעשה האותיות כאותן שבס\"ת דלא ליהוי כמנומר (ט\"ז) אם הניח חלק באמצע מקום שאינו ראוי לכתיבה כגון שיש שם תפר או קרע. ואפי' יש שם מטלית תחתיו למי שאינו כותב על מטלית. שניכר שלא הניח המקום הלק בכוונה לעשותו פרשה. אפשר דיש להקל (בני יונה):", + "אעפ\"י שאנו תופסים לעיקר שיטת הרמב\"ם ז\"ל בעניני הפרשות כמו שכתבנו. מ\"מ אם נמצא ס\"ת שאינה כתובה לפי שיטתו אין לנו לפסלה. בין שנמצא שינוי בצורות הפתוחות והסתומות או שנמצא שינוי במה שמנה הרמב\"ם שצריך להיות שם פתוחה או סתומה ואינה פרשה כלל. בכל ענין אין לפסול בדיעבד. כיון שבקצת מקומות יש לגדולים סברות אחרות בזה. א\"כ אפילו במקום שאין נמצא חולק על הרמב\"ם י\"ל שאותה ס\"ת היתה כתובה עפ\"י איזה גדול שהוא חולק על הרמב\"ם. ומ\"מ היינו דוקא כשנמצא' ס\"ת שאינה כתובה לפי דברי הרמב\"ם. דיש לתלות ולומר שנכתבה עפ\"י איזה גדול אחרי אבל אם ידוע שהוא טעות סופר שטעה ושינה מדברי הרמב\"ם במקום שאין שום פוסק חולק עליו. נראה דפסולה היא אף בדיעבד (ש\"ך):", + "הא דמכשירינין צורות הפרשיות שלא נכתבו לפי דעת הרמב\"ם. מ\"מ צ\"ל שכל התורה תהא כתובה כך. שלא תהינה הצורות סותרות זו את זו. דהיינו שיקח צורח אחת פעמים לפתוחה כרמב\"ם ופעמים לסתומה כרא\"ש. דבזה ודאי פסול הס\"ת (בני\"ו):", + "בפסקא של ויהי בנסוע הארון צריכין לעשות שתי נונין מנוזרות. ונחלקו הפוסקים בענינם. והעיקר הוא להלכה ולמעשה שיש לעשותן בריוח שבין הפרשיות ואי משום שממעטין בשיעור ריוח הפרשה. יש להניח אחרי כלות מן המחנה שהיא לפני ויהי בנסוע באמצע השיטה ריוח כדי ט' אותיות. ואח\"כ הנון המנוזרת. ואח\"כ שוב ריוח ב' או ג' אותיות ואח\"כ יתחיל ויהי בנסוע באותה שיטה כדין סתומה. ואחר כלות אלפי ישראל יניח ג\"כ ריוח כמו ב' או ג' אותיות. ואהב נו\"ן מנוזרת ואח\"כ ריוח ט' אותיות באותה שיטה ובראש השיטה השני' יתחיל פרשת ויהי העם וגו'. ובזה יוצא מידי כל החששות (נוב\"ק סי' ע\"ד וכ\"כ בבני\"ו ובמנחת שי דלא כמ\"ש מהרש\"ל להפוך הנו\"ן של בנסוע והנו\"ן של כמתאוננים):", + "צורת הנונין האלו. יש שמניחין הנו\"ן כמות שהיא רק שמהפכים רגלה לאחור כזה %. ויש שמהפכין כל הנון לאחור כזה % (שתי הצורות הביא באור תורה והוא הסכים לצורה השני' אבל בבני\"ו הסכים לצורה הראשונה) ואם לא עשה כלל הני נוני\"ן יש להכשיר את הס\"ת בדיעבד (תשו' מהר\"ם לובלין. ובני\"ו. דלא כמהרש\"ל) (ע' חקירה י\"ז):" + ], + [ + "צורות השירות ושאר דקדוקים. ובו ז' סעיפים:
שירת הים מניחין לפניה שיטה שלמה פנויה. ואח\"כ כותבין את השירה בשלשים שיטות. שיטה ראשונה כדרכה. ושאר השיטות אחת מניחין בה ריוח בב' מקומות ונמצאה השיטה חלוקה לשלש ושני הרוחים ביחד יהיו שיעור סתומה ואחת מניחין באמצעה ריוח כשיעור סתומה. והיא ריוח כנגד הכתב וכתב נגד הריוח. ולאחריה מניחין ג\"כ שיטה שלמה פנויה. ונוהגין שבתחלת הדף שכותבין עליו שירה זאת כותבין חמש שיטין. שיטה הראשונה בראש הדף מתחלת הבאים. שיטה שני' ביבשה. שיטה ג' ה'. שיטה ד' מת. שיטה ה' במצרים. וכן למטה מהשירה ה' שיטין. והתחלתן. ותקח. אחריה. סוס. ויצאו. ויבאו. וזהו רק למצוה ולא לעיכוב:", + "שירת האזינו מניחין ג\"כ לפניה ולאחריה שיטה שלמה פנויה. וכותבין את השירה בשבעים שיטין כל שיטה חלוקה לשתים בשיעור סתומה. ונוהגין שבתחלת הדף כותבין ששה שיטין. והתחלתן. ואעידה. אחרי. הדרך. באחרית. להכעיס. קהל. ולמטה ה' שיטין והתחלתן. ויבא. לדבר. אשר. הזאת. אשר. וגם זהו רק למצוה ולא לעיכוב:", + "כתב השירה כשאר הכתב או שכתב פרשה אחת כשירה פסול. ודוקא שכתב השירה כשאר כתב בלא פיזור. אבל אם שינה בפיזור ממה שנהגו לא פסל. ובלבד שתהא שירת הים אריח ע\"ג לבינה. ושירת האזינו אריח ע\"ג אריח:", + "יש עוד דברים שנהגו בהם הסופרים כמו שהעתיקו איש מפי איש כמו באותיות הגדולות והקטנות והנקודות והמשונות. וכל אלו למצוה ואם שינה לא פסל. ויזהר בנקודות שלא תהא בהן צורת יו\"ד או אחד משאר גלמי אותיות (תשו' הרמ\"ע סי' ל\"ח):", + "יש סופרים מדקדקין לכתוב בי\"ה שמ\"ו בראש העמוד. פירוש ב' דבראשית יו\"ד יהודה אתה. ה' הבאים אחריהם (בפ' בשלח קודם השירה) ש' שמר לך (בפ' כי תשא) וי\"א שני השעירים גרלות (אחרי מות ט\"ז ח') וי\"א שמר ושמעת (בפ' ראה) מ' מה טבו. וי\"א מוצא שפתיך (בפ' תצא) ו' ואעירה בם. ובדיעבד אם לא כתבן כן אינו מעכב. אבל מה שנהגו קצת לכתוב בראש כל עמוד וי\"ו וקורין אותו ווי העמודים יש לבטל שלא לעשות כן. כי מתוך כך באים לידי קלקול שמרחיבים ומקצרים אותיות שלא כרת. ואפילו מי שיוכל לכוין שלא יצטרך להרחיב ולקצר באותיות יש לו למנוע מלעשות כן. מפני שממנו ילמדו אחרים לעשות ג\"כ כמוהו והם לא יוכלו לכוין וירחיבו וירחקו באותיות כאות נפשם (בני יונה):", + "ס\"ת המנוקד פסול. משום דקימ\"ל יש אם למסורה וכיון שמנוקד אין כאן אלא מקרא. ואפי' הסירו ממנו הניקוד מ\"מ פסול. כיון שנראה כונת הסופר שלא היה חושש למסורה אלא למקרא ולשם זה כתבו והוי כמזויף מתוכו (ט\"ז) אבל אם היה הס\"ת כבר כתוב בהכשר ואח\"כ עשו בו נקודות או סימני טעמים מהני בהן גרידה כמו בשאר טעיות (בל\"י ונוב\"ת סי' קע\"ב) וכן ס\"ת שיש בו פיסוק פסוקים בדיו פסול. מיהו י\"א דבזה יש תקנה לגרוד אף אם נעשה מתחלה כך (ט\"ז) וי\"א דגם בזה אין תקנה (בני יונה):", + "ולכתחלה אין להניח הפסק בין פסוק לפסוק יותר מבין תיבה לתיבה אפי' אויר חלק בלא דיו. אך בדיעבד כל שאין בו כשיעור פרשה כשרה. ויש שמניחין הפסק מעט אף לכתחלה ואין לגעור בהם כי יש להם על מה שיסמכו (בני\"ו) ומ\"מ יזהרו שלא להניח ריוח כמו שתי אותיות (כי לדעת הר\"ת זהו שיעור סתומה עי' ב\"י סי'. ער\"ה) (מלא\"ש):" + ], + [ + "דין תפירת ס\"ת. ובו ז' סעיפים:
תופרין יריעות הס\"ת זו בזו. והלכה למשה מסיני שאין תופרין אותן אלא בגידים של בהמה או חיה טהורה. ואם תפרן שלא בגידין או בגידי טמאה פסולה עד שיתירה ויחזור ויתפור כהלכה. אין לקנות גידין מעכו\"ם משום דאיכא למיחוש שמא מבהמה טמאה הם. וצ\"ע אם מותר לתפור בגיד הנשה מפני שאינו מותר בפיך (בני יונה) ונ\"ל להחמיר:", + "לוקחין הגידין שהן בעקב בהמה וחיה שהם לבנים. ואם הם קשים מרככן באבנים עד שיעשו כפשתן וטוין אותן ושוזרין אותן ובהם תופרין התפילין ויריעות ס\"ת (רמב\"ם) וטוב לתפור בגידי שור:", + "כשתופרין את היריעות אין תופרין אותן מתחלתן ועד סופן אלא מניח מעט מלמעלה ומעט מלמטה בלא תפירה כדי שלא תקרע היריעה באמצעה כשיגלול אותה. וכל השאר יהיה תפור. והתפירות מבחוץ. ובדיעבד אם לא שייר הקצוות בלי תפירה כשר (הר\"ן):", + "יש נוהגין לדבק מטליתים מאחורי התפר למעלה ולמטה כדי לחזק יותר ויש מפקפק בזה. ועכ\"פ יזהרו שלא ידביקו אותן בקצוות של היריעות ממש אלא ישאר למעלה ולמטה שיור בלי תפירה ובלי מטלית. ואין צריכין לאלו המטליתים דבק כשר כיון שאינם אלא לתוספות חיזוק. ומ\"מ לכתחלה יש לדקדק גם בהן ליקח דבק כשר (בני\"ו בשם אמרי נועם):", + "מחברים להס\"ת שני עמודים אחד בראשו ואחד בסופו והגליון ששייר בראשו ובסופו יכרוך על העמודים ויתפרנו ג\"כ בגידין דוקא. וישאר בין העמוד להדף שתי אצבעות. ואסור לדבק את היריעות בדבק סביב העמודים. כי לאחר ימים רבים יתיבש הדבק ויתפרדו העמודים (בני\"ו בשם אמרי נועם):", + "אם נקרעה התפירה בין שתי יריעות. אם נשאר הרוב תפור קורין בו אפי' לכתחלה. ואם לאו אין קורין בו. ואפי' אם כבר הוציאוהו מחזירין אותו ומוציאין ס\"ת אחר. ואם אין ס\"ת אחר. אם הקרע הוא בזה החומש שצריכין לקרות בו אין קורין אלא א\"כ נשארו לכה\"פ חמשה תפירות. אבל אם הקרע הוא בחומש אחר קורין בו אעפ\"י שלא נשארו רק שתי תפירות:", + "אם יריעה אחת אינה תפורה עם הס\"ת אפי' מונחת עמו אין קורין בו:" + ], + [ + "דין נקרעה היריעה עצמה. ובו ט' סעיפים:
ספר תורה שנקרעה בו יריעה למעלה או למטה. אם נקרע רק הגליון ולא הגיע הקרע עד לכתב מותר לקרות בו לכתחלה אעפ\"י שלא תפרו. ומ\"מ לכתחלה יש לתקנו. ואם הקרע הולך בין האותיות אפי' של שיטה אחת אסור לקרות בו עד שיתפרהו. וגם אם נכנס לתוך שתי שיטין מהני לי' תפירה. אבל אם נכנס לתוך ג' שיטות לא מהני תפירה אלא צריכין להחליף את היריעה. במה דברים אמורים בישן שאין עיפוצו ניכר ומגניא בכך אבל אם ניכר הגויל שהוא מעופץ תופר אפי' קרע שבתוך ג' שיטות. ובס\"ת דידן אפי' בישן תופר אפי' קרע שבתוך שלש שיטות דכיון שהקלפי' לבנים וגם הגידים לבנים אין התפירות ניכרות כ\"כ:", + "ואם הקרע הוא ביותר משלש שיטות לעולם אין תופרין אלא מחליפין את היריעה. ואפי' אם הקרע רק בין דף לדף אלא שאם היה כן בכתב היה נכנס ליותר מג' שיטין אין תופרין:", + "כל התפירות הנזכרות צריכות להיות דוקא בגידין. והא דמהני תפירה דוקא בשלא נתקלקל אות אבל אם נתקלקל או נחלק איזה אות לא מהני תפירה. וצריכין ליזהר כשתופרין שלא לתחוב את המחט לתוך הכתב אלא חוץ לכתב:", + "י\"א דבכל מקום שמותרין לתפור את הקרעים מותרין ג\"כ לדבקן ע\"י מטלית קלף. וצריך לזה דבק כשר (דהיינו שנעשה מבהמה חיה ועוף הטהורי') ויש מקילין עוד יותר שאפי' במקום שאסור לתפור מהני דיבוק מטלית. ויש לסמוך על זה בשעת הדחק. וגם בדיבוק מטלית צריכין ליזהר אם לא נתחלק איזה אות שאם נחלק איזה אות לא מהני מה שמדבקו מאחוריו:", + "ונוהגין עוד הסופרים שאם יש נקבים בקלף או לעת הצורך שחותכין מן היריעה איזה טעות ונשאר נקב מדבקין שם מטלית מבחוץ ומתקנין אותו יפה יפה וכותבין על המטלית מה שחסר. ויש אוסרין. והמחמיר לעצמו בס\"ת שלו הרי זה משובח ותבא עליו ברכה. אבל המנהג פשוט להתיר ויש להם על מה שיסמוכו:", + "ובלבד שיכתוב כל האות על הטלאי. אבל אם כתב מקצת אות על היריעה ומקצתו על הטלאי פסול. ולא עוד אלא אפי' אם כתב כל האות כולו על היריעה אלא שמקצת הדיו מצד האחד של האות עובר גם על הטלאי לא מהני הקפת הגויל שבטלאי להאות שנכתב על היריעה אלא צריך להיות מוקף גויל ביריעה עצמה בלא טלאי. והאות הנכתב על הטלאי צריך להיות מוקף גויל בטלאי עצמו בלא היריעה:", + "גם צריכין ליזהר מאוד לדבק תחלה את המטלית היטב ואהב לכתוב עליו ולא לכתוב עליו תחלה ואח\"כ לדבקו. וכן אם היה כתוב עליו ונפרד לא מהני לדבקו עם הכתוב עליו (וע\"ל סי' י\"א סעיף י\"ג):", + "כשצריכין לתקן ס\"ת בדיבוק מטלית אעפ\"י שהס\"ת מגוילין אין איסור לתקנה מבחוץ בקלף (ואם מותר לחתוך מן הגליונות כדי לתקנו ע\"ל סי' כ\"ה ס\"ג):", + "ס\"ת שבלו ממנה יריעות ובא להחליפם. אעפ\"י שלא בלו ממנה אלא אחת או שתים צריך להחליף שלש. לפי שאי אפשר שיהיו אותן שהוא מחליף דומות לגמרי לכן צריכין שיהיו לפחות שלש דומות. ודוקא ביריעה שבלתה שכל הספר הוא ישן ואם תהיה יריעה אחת חדשה הו\"ל מנומר. אבל אם בתחלת כתיבה נפסלה יריעה אחת או שתים אין כאן מנומר ואינו צריך לסלק רק אותה שנפסלה (ביאור מרדכי בסופו) ומה שהוא מחזיר יהא כמדת כתב הראשון. וטוב שהסופר הראשון יכתבם אם אפשר (ש\"ך):" + ], + [ + "שאסור להשהות ס\"ת שאינו מוגה ודיני הגההו. ובו ו' סעיפים:
ספר תורה (וה\"ה שאר ספרים) שאינו מוגה אסור להשהותו יותר משלשים יום. משום שנאמר אל תשכן באהליך עולה. אלא יתקן או יגנוז. ואין להגיה שום ספר עפ\"י הסברא כ\"א בראי' ברורה שיש בו טעות:", + "ס\"ת שנמצא בו ג' טעיות אסור לקרות בו עד שיגיהנו. כי היא מוחזק במוטעה ואם נמצא טעות א' והגיה וכן שני ושלישי והוגה בינתים עד שלא היו ג' טעיות יחד אין צריכין להגיה כולו וכן נוהגין (בני\"ו עפ\"י ספרי זוטא) מיהו אם נמצאו טעיות הרבה עד שהן פ\"ה אעפ\"י שהוגהה בינתים אפשר שנכון להגיה כולו (שם) י\"א שאם נודע שהגיה אותה מגיה מומחה אפי' נמצאו אח\"כ כמה טעיות א\"צ עוד להגיה אלא מתקן מה שנמצא והכי נהוג (שם בקצור):", + "ס\"ת שיש בו ג' טעיות בכל דף ודף יתקן. אבל אם היו ד' יגנז. ואם היה רוב אותיות הספד מוגה והשאר יש בו ד' טעיות בכל דף. ונשאר אפי' רק דף אחד מאותו השאר המשובש בלא ד' טעיות הרי זה יתקן. ודוקא אם מתחלה נכתבה כך בלא ד' טעיות אבל אם נכתבה בד' טעיות והוא רוצה להחליף יריעה אחת שיהא דף אחד שבה מציל לתקן על ידו כל הדפים לא מהני (תוס' והרא\"ש):", + "במה דברים אמורים שכתב את המלא חסר לפי שהוא גנאי לתלות כל כך ביני שיטי. אבל אם כתב את החסר מלא אפי' יש בכל דף ודף כמה טעיות יתקן. לפי שאין הגרידה גנאי כמו התליה. וכשגורד ירחיב קצת האות שלפניו והאות שלאחריו שלא ירא מקום הגרד הפסק בתיבה שתהא נראית כשתים. וע\"ל סי' י\"א סעי' ט' דכשגורדין את היתרון גורדין את השני:", + "טעה ודילג תיבה או יותר יכול לתלותה בין השיטין אבל לא בריוח שבין דף לדף:", + "אם דילג שתי שיטין או שלש נהגו הסופרי' לתקן אף לכתחלה לגרוד כמה שיטין וגם למעט הכתב כדי להכניס הדילוג (וע\"ל סי' י\"ד סק\"ד) אבל יותר משלש אסור לכתחלה לתקן משום דמחזי כמנומר רק יסלק את היריעה. אך בדיעבד אם עבר ותיקן אין בידינו לפסול ס\"ת (משאת בנימין ועוד פוסקים):" + ], + [ + "דיני כתיבת תפילין. ובו ה' סעיפים:
מצות תפילין שיכתוב ארבע פרשות שהן קדש לי כל בכור עד למועדה. והיה כי יבאך עד כי בחזק יד הוציאנו ה' ממצרים. שמע עד ובשעריך. והיה אם שמע עד על הארץ. וכבר נתבאר בסי' ט' שצריכין לכתוב אותן דוקא כסדרן. של ראש כותבין כל פרשה בקלף מיוחד ושל יד כותבין כל הארבע פרשיות בקלף אחד. ואם כתבן על ארבעה קלפים כשר. והמנהג לדבקן בדבק שיהא הכל כקלף אחד. ויזהרו שיהא דבק כשר:", + "נהגו כמנין השיטין עפ\"י הקבלה. בשל יד שבע בכל פרשה ובשל ראש ארבע בכל פרשה ואם שינה לא פסל. ויזהר מאוד לעשות את השורות שוות שלא תהא אחת נכנסת ואחת יוצאת:", + "הסופרים הקדמונים הזריזים היו עושין ג' מיני קלפים לשל ראש. העב היותר לכתוב בו פ' שמע שהיא הקטנה. והדק ממנו לפ' והיה כי יבאך שהיא יותר גדולה. ולפ' קדש ולפ' והיה אם שמע שהן ארוכות עושים קלף דק מאוד. ובזה יתמלאו הבתים בשוה וזהו נוי תפילין. וקצת סופרים אעפ\"י שעושין את הקלף בעובי אחת מתקנים זאת בענין זה שעושין כל הקלפים של הפרשיות מדה אחת ארכן ומניחין גליונות בסוף הפרשיות הקצרות (כ\"כ הלבוש. אבל בזמנינו כמדומה שגם זאת אינם עושים ולית מאן דחש לה):", + "צריך להניח חלק למעלה כדי גגה של למ\"ד ולמטה כשיעור כא\"ף וצדי\"ק פשוטה ושיהיו גם הן מוקפות גויל. וכשל יד שכותבין הארבע פרשיות בקלף אחד. יהיה ריוח גליון בין פרשה לפרשה כמו כ' טתין או פ' וט' מאותו כתב (ב\"ש) ובתחלה וסוף אינו צריך להניח רק משהו הקפת גויל לאותיות. אך הכופרים נהגו להניח קצת יותר למצוה. וי\"א שצריך בתחלה כדי לגול היקף. וכן י\"א האם יש לו כ\"כ קלף צריך ליזהר שיניח גם בסוף כדי לגול היקף:", + "לכתחלה יכתוב כתיבה גסה קצת. וגם הקוין הדקין שבאותיות אל יעשה אותן דק ביותר אלא יעבה אותן קצת שלא יהיו נמחקים מהרה. וכן מצוה ליפותן מבפנים שהרי הבהמ\"ק הי' מצופה זהב מבפנים. עפ\"י הקבלה צריך לעשות דל\"ת דאחד גדולה כמו ד' דלתי\"ן קטנות:", + "יעשה פרשיותיהן פתוחות חוץ מפרשה אחרונ' הכתובה בתורה שהיא והיה אם שמע שיעשנה סתומה. ולכן נהגו בקצת מקומות שפרשת קדש לי. והכ\"י. ופ' שמע מתחילין בראש שיטה. ובסוף קדש לי ובסוף והכ\"י מניחים חלק כדי לכתוב ט' אותיות. ובסוף שמע אין מניחין חלק. ואם מניחין הוא פחות מכדי לכתוב ט' אותיות. ופ' והיה אם שמע מתחילין באמצע שיטה עליונה ומניחין לפניה חלק כדי לכתוב ט' אותיות. ונמצא כי שלש פרשיות הן פתוחות בין להרמב\"ם בין להרא\"ש ופרשה האחרונה היא סתומה לדעת הרמב\"ם. ויש מכשירין בכולן פתוחות. ולכן נהגו בקצת מקומות אף פרשת והיה אם שמע בראש שיטה כשאר פרשיות:", + "ויש שעושין פ' והא\"ש סתומה אליבא דכ\"ע דהיינו שמניחים סוף פ' שמע חלק פחות מט' אותיות (יודי\"ן) וכן בתחלת פ' והא\"ש פחות מט' אותיות (יודי\"ן) ובצירוף יהיו יחד שיעור ט' אותיות (יודי\"ן) והוי סתומה לכ\"ע בין להרמב\"ם בין להרא\"ש. וכן הוא מנהגנו והסכימו לזה גדולי הפוסקים ז\"ל. ומ\"מ אם באיזה מקום המנהג קבוע כאחת מדעות הראשונות שכתבנו אין לשנות בזה שום מנהג שלא להוציא לעז על הראשונות:", + "י\"א דלכתחלה יכתוב של יד קודם לשל ראש משום דאקדמי' קרא. וי\"א דשל ראש יכתוב קודם משום דקדושתו חמורה משל יד וכ\"כ האר\"י ז\"ל בס' הכוונות שיכתוב של ראש ויתקנו לגמרי וישחרהו ואח\"כ יכתוב של יד. אם אפשר יש ליזהר לכתוב כל הד' פרשיות של ראש וכן של יד רצופין ולא יפסיק ביניהן בשום דיבור כלל:" + ], + [ + "עשיית הבתים. ובו י\"ד סעיפים:
עור הבתים צריך ג\"כ להיות מבהמה חיה ועוף הטהורים כמו הפרשיות. ורשאי לעשותן גם מקלף. רק שלכתחלה יש להשים את הקלף במי קליפת עצים (שנקרא בל\"א לוה) שמעבדין בו העורות. וצריך שיהא מעובד לשמה היכא דאפשר. אבל בשעת הדחק יכול לעשות את הבתים גם מעור שאינו מעובד כלל או שהוא מעובד ואינו מעובד לשמה. ויכולין ג\"כ לברך עליהן (ע' חקירה א' אות כ\"ה):", + "כל הפסולים לכתוב סתו\"מ משום שאינן בקשירה (כמ\"ש בסי' א' סעי' ב') פסולי' לעשות את הבתים ולתפרן:", + "יעשה ארבעה בתים מעור אחד לשל ראש ובית אחד מעור א' לשל יד. וצריכין להיות דוקא מעור אחד ממש. ולא מהני בשנעשו מחתיכות תפורות יחד *) ויעשה כל הבתים של ראש בשוה שלא יהא אחד גדול מחברו:", + "חריץ שבין בית לבית בשל ראש צריך שיגיע עד התפר דהיינו עד התיתורא. ובדיעבד אם לא הגיע עד לשם כשרה ובלבד שיהיו עכ\"פ ניכרים החריצים שיהיו ארבעה ראשיה ניכרים לכל:", + "מה שרגילים קצת סופרים שכשעושי' את הד' בתים ונותנים אותם בדפוס. חותכין מן העור בין בית לבית כדי שלא יהי' נכוץ ובולט ומדפים מקום החתך מבפנים כדי שיהיה נראה מבחוץ שלם יש לפסול (מרדכי) אבל מה שרגילים הכופרים שע\"י שמותחים בדפוס החריצים שבין בית לבית ע\"י חוט ועי\"ז ימשכו צדדי הבית יותר למטה מן אמצע הבית ולכן חותכים למטה צדדי הבית עד שיהיו שוים ונשארו הבתים מחוברים יחד. אפשר להם להתנצל דדוקא בצדדי הבית איכא קפידא דכיון דאין הדופן שלם לא מקרי בית דבית בלא דופן לא הוי בית. משא\"כ למטה אפילו היה פתוח לגמרי היה שם בית עליו רק דבעינין שיהיו מעור אחד וכיון שבאמצע גם למטה נשארו מחוברים רק חותכים משני צדדים שפיר הו\"ל עור אחד:", + "תפילין בין של ראש בין של יד הלכה למשה מסיני שיהיו מרובעים בתפרם ובאלכסונן. דהיינו שיהי' ריבוען מכוון ארכו כרחבו כדי שיהי' להם אותו אלכסון שאמרו חז\"ל כל אמתא בריבועא אמתא ותרי חומשי באלכסונו בקירוב. וצריך לרבע גם מקום מושבן וגם הבתים. ועכשיו בעו\"ה אין משגיחין כ\"א על ראש הבתים שיהיו מרובעות ואין משגיחין על התפירות ועל התיתורא. ויזהרו מאוד להשגיח על זה (מחה\"ש) כי כל שלשה דברים אלו דהיינו אורך ורוחב הבתים ואורך ורוחב התיתורא והתפירות המה הלכה למשה מסיני שיהיו מרובעי' בריבוע מצומצם ואם לאו הרי הן פסולין. והמניחן לא לבד שהוא בטל ממצות תפילין עוד הוא מברך ברכות לבטלה. ע\"כ צריך הסופר להשגיח על זה במאוד מאוד (וצריך ללמוד זאת מסופר מומחה ואומן יד) אבל על גובה הבתים אין להקפיד אם הם יותר או פחות מרחכן:", + "אורך ורוחב הבתים וגובהן אין להם שיעור. ומ\"מ יש לחוש לדברי הגאונים שאומרים שלא לעשותן קטנים מרוחב שתי אצבעות עם התיתורא (פרמ\"ג ומחה\"ש) וכבר ידוע ומפורסם ?כ? התפילין הקטנים ביותר כמעט אי אפשר שיהיו הפרשיות כתובות כהלכתן:", + "שי\"ן של תפילין הלכה למשה מסיני. דהיינו שיעשה בעור הבתים של ראש כמין שי\"ן בולטת מקמטי העור. אחת מימין ואחת משמאל. של ימין המניח של ג' ראשים ושל שמאל המניח של ארבעה ראשים. ואם הפך אינו נפסל. ובאיטר אזלינין בתר ימין ושמאל דעלמא (מג\"א) לכתחלה יש לעשותן בקמטין של העור ואם עשאן בדפוס או שכתבן בדיו על הבית הלבן כשר:", + "חריץ של שי\"ן דהיינו חודה למטה יגיע עד מקום התפר דהיינו עד התיתורא אך לא למטה כל כך עד שתתכסה מקצתה בתיתורא אלא גם קצה התחתון יהיה נראה על התיתורא. והיודין שבתוך השיני\"ן צריכין שיגיעו עד למטה שיהיו מחוברין בגוף השיני\"ן:", + "תיתורא דתפילין בין של יד בין של ראש הלכה למשה מסיני. והיינו שישים עור למטה לכסות פי הבתים ונראה כעין דף של גשר הנקרא תיתורא. יש שעושין אותה מן העור הבית בעצמו ויש שעושין אותה מעור אחד חזק. מטהורה ומעובד לשמה:", + "מעברתא דתפילין ג\"כ בין בשל יד בין בשל ראש הלכה למשה מסיני. והיינו שעור התיתורא יהא ארוך מצד אחד ויעשה בו המעברתא. כיצד. יחתכנה משני צדדים שלא תהא אורכה כמו רוחב התיתורא כדי שיהא ניכר ריבוע התיתורא. ובאותה המעברתא עוברת הרצועה ועל שם כך נקראת מעברתא. (ונ\"ל שלא לעשותה רחבה רק כרוחב הרצועה בצמצום מהטעם שכתבתי בס\"ק ז'):", + "הבתים מצוה לעשותן שחורות ושישחירן לשמה. ובדיעבד אם לא השחירן או השחירן שלא לשמה או שהשחירן עכו\"ם יש מכשירין. וי\"א דבתים שחורים הלכה למשה מסיני כמו רצועות שחורות. ולכן אף בדיעבד פסול כמו ברצועות. וכן יש להחמיר (רוב הפוסקים וע' נוב\"ק סי' א' שכן הוא בירושלמי):", + "בענין השחרת התפילין. הרוצה לצאת מידי כל הספיקות ישחיר אותן רק בצבע שחור שאין בו ממש כלל שיהיו שחורים רק בחזותא בעלמא. והמשחירן במין גלאנץ שאי אפשר לקלפו אעפ\"י שיכולין להסירו מן העור בפירורין דקין מ\"מ אין בידינו לפסול. אבל מה שחדשו קצת סופרים שמשחירין בטיחה שיכולין לקלפה בשלמות מכל הצדדים מן התפילין והיא כמו נייר שחור זהו פסול (כ\"כ בס' חיי אדם וע\"ש בנשמת אדם שהסכים עמו הגאון בעל בית מאיר):", + "וגם אם הטיחה היא בענין שאין יכולין לקלוף אותה. יזהרו מאוד הסופרים להשגיח שיהיו הבתים מרובעים בעצמן. לא כמו שעושין קצת סופרים בורים שאין משגיחין על ריבוע גוף הבתים רק שמרבעין אותם אח\"כ בטיחה זו העבה. וזהו פיסול גמור. כי הבתים צריכין להיות מרובעין בעצמן ואינו מועיל מה שהטיח הזה מרבען. גם יזהרו שלא יהיה הטיח הזה עב יותר מעור הבית אלא יהיה דק ממנו. ואסור ליתן לתוך טיח זה עצם פיל שחוק. משום דבעינין מן המותר בפיך (נוב\"ק סי' א'):" + ], + [ + "הנחת הפרשיות לתוך הבתים ותפירת הבתים. ובו ז' סעיפים:
אעפ\"י שכבר קרא כל פרשה ופרשה כמה פעמים (כמ\"ש בסי' ט' סעי' י') בכל זאת כשהוא בא להניחם לתוך הבתים צריך לחזור ולקרותם בדקדוק גדול ובעיון היטב אם אין בהן איזה פסול. וגם לדקדק היטב להניח הפרשיות של ראש כסדרן. דהיינו קדש בבית החיצון שהוא לצד שמאל של המניח ואחרי' והיה כי יבאך בבית שני שמע בשלישי והיה אם שמע ברביעי שהוא בית החיצון לצד ימין של המניח. שבאופן זה האדם העומד כנגד האיש שהתפילין עליו אם היה קורא את הפרשיות היה קורא אותן כסדר שהן כתובין בתורה קדש והכ\"י שמע והא\"ש. ואם שינה פסול (ודיני תפילין דר\"ת יבוארו אי\"ה בסי' כ\"ו) ובאיטר אזלי' ג\"כ רק בתר ימין ושמאל דעלמא:", + "יגלול כל פרשה מסופה לתחלתה וכורכה בקלף קטן. להרמב\"ם גם כריכה זו (במטלית או בקלף) הלכה למשה מסיני היא ולשאר פוסקים אינה הלמ\"מ ולכן אם לא כרכן כשר בדיעבד אם אין לו תפילין אחרים (ב\"ח לדעת הטור) ולכולא עלמא הלכה למשה מסיני היא שיכרוך עליו שער מבהמה או חיה הטהורים. ונוהגין לכרוך שער על הפרשה ואהב כורכין עלי' קלף כשר וחוזרין וכורכין עלי' שער. ונהגו שיהא שער זה של זנב עגל כדי לכפר על עון עגל (שימושא רבה) ואם לא מצא של עגל כורך בשל פרה או של שור. ורוחץ תחלה היטב את השער שיהא נקי. קצת שער זה צריך שיראה חוץ לבתים. וטוב שיצא אצל פ' והיה אם שמע בצד הפונה לפרשת קדש. ויהא פחות מכשעורה:", + "יתן כל פרשה בבית שלה שתהא עומדת זקופה בביתה. ויהיה הגליון העליון דהיינו השורה העליונה למעלה לצד גג הבית והגליון התחתון לצד פה הבתים. והתחלת הפרשה לצד ימין הקורא (דהיינו אדם העומד כנגד האיש שהתפילין עליו) שאם בא לפתחן ולקראן יהיו לפניו כהלכתן:", + "הלכה למשה מסיני שיהיו התפילין נתפרין בגידי בהמה וחיה הטהורים כמו שנתפרין יריעות הס\"ת. וכמו שנתבאר בסי' י\"ז סעי' א' כ' ע\"ש:", + "כבר כתבנו (בסי' כ\"א ס\"ה) שהלכה למשה מסיני היא שיהיו התפירות מרובעות בריבוע מצומצם. וצריכין להשגיח על זה במאוד מאוד. אם התיתורא היא מעור אחר לא מעור הבית צריכין ליזהר בתפירות שיתפור גם את הקצוות מעור הבית עם התיתורא לא את התיתורא לבדה. ויש מניחין עוד חתיכת עור מרובעת כמדת התיתורא ממש בין הכפלים כדי שתהא התיתורא יותר עבה וחזקה וגם העור הזה תופרין עם התיתורא וקצוות הבית (לבוש):", + "יתפור בכל צד שלש תפירות שיהיו כולן שנים עשר (כנגד שבטי ישראל) ואם פיחת ועשה עשר תפירות כשר וכן אם הוסיף ועשה י\"ד תפירות ג\"כ כשר. ולפי שיש אומרים שבכל תפילה של ראש (אעפ\"י שנכתבו הפרשיות בד' קלפים) צריכין ליתן חוט או משיחה בין בית לבית. לכן נוהגין שבשל ראש מעבירין חוט התפירה בין כל בית ובית:", + "יש מי שאומר שי\"ב תפירות אלו יהיו כולן בחוט אחד. ואם נפסק י\"א היכול לקשרו (ט\"ז) וי\"א דכשנפסק החוט לא מהני קשירה כי אז נראה שהחוט הוא קלוש אבל כשהחוט הוא קצר יכולין לקשור בו חוט אחר לגמור את התפירות (ב\"ח) ואם אין לו גידין אחרים יש לסמוך על הסברא הראשונה לקשור חוט שנפסק (פרמ\"ג):" + ], + [ + "דיני הרצועות ובו ה' סעיפים:
עור הרצועות צריך ג\"כ שיהי' מעור בהמה וחיה ועוף הטהורים. וטוב שיהיו מעור העגל (הר\"א מזונשהיים כטעם השער שבסי' הקודם) וצריכין שיהיו מעובדין לשמה. ואם נתעבדו שלא לשמה פסולין. ולא מהני מה שמשחירין אותן לשמה. וכשרות בין מעור בין מקלף:", + "הלכה למשה מסיני שיהיו הרצועות שחורות מבחוץ. וצריכין לדקדק בזה מאוד שיהיו תמיד שחורות בתכלית השחרות. ואם הוכהו משחרותן יחזיר וישחירן כראוי. ונ\"ל דיש לדקדק להשחיר גם החודים דהיינו מקום החתך. אם נמשחו דרצועות בשמן דג טמא שנקרא פישטראהן אין בזה קפידא משום דהך משיחה אינה גורמת עיקר השיחור. ועיקר צבע השיחור נעשה מדבר הטהור. והמשיחה היא רק להצליל הצבע לחזותא ולרכך את העור ליפותו ואין קפידא בזה אם הוא מדבר טמא (נוב\"ת סי' ג' ד') ומ\"מ נראה דלכתחל' יש לדקדק ליקח שומן כשר (כמש\"ל בסי' י\"ז ס\"ד לענין המטליתים שאחורי התפר. וע\"ל סי' ג' ס\"ג):", + "צריך שישחירן ישראל גדול בן דעת לשמה. ואם השחירן שלא לשמן או שהשחירן עכו\"ם פסולין אפי' בדיעבד. ואפי' אם חזר ישראל והשחירן לשמן לא מהני (דג\"מ) ואם אין לו רצועות אחרות ישחיר הצד השני לשמה (פמ\"ג) אבל לכתחלה צריכין להיות ונויהן לבר. דהיינו שחור וחלק למצוה מן המובחר (ואם השחירן אשה או קטן וגדול עומד ע\"ג ע' חקירה י\"ח):", + "שיעור רוחב הרצועות בין של ראש בין של יד לא פחות מאורך שעורה (כ\"כ הפוסקים ובספר מלא\"ש הביא שכן הוא בתנחומא ס\"פ בא) ושיעור ארכן. בשל ראש י\"א שלצד ימין עד הטבור ושל שמאל עד החזה. וי\"א דשניהן עד הטבור או למעלה ממנו מעט. וי\"א של ימין עד המילה ושל שמאל עד הטבור (טור ולבוש) ושל יד לכתחלה כדי שיהדקה על הזרוע ויעשה בה ז' כריכות וימתחה עד האצבע האמצעי ויכרוך ממנה על האצבע שלש כריכות ויקשור. ובדיעבד אפי' אין בה כדי לעשות את ז' הכריכות אלא להדקה על הזרוע ולמתחה עד האצבע ולעשות שם ג' כריכו' ויקשור ג\"כ סגי. ואם עשאן ארוכות יותר בין של ראש בין של יד שפיר דמי:", + "קשר של תפילין הלכה למשה מסיני. דהיינו בשל ראש יהי' הקשר כמין דל\"ת. ויש שעושין אותו מרובע ואינו נכון אלא יעשוהו כמין דל\"ת ממש. ואי אפשר ללמדו בכתב אלא בראיית העין. ובשל יד עושין כמין יו\"ד להשלים אותיות שדי עם השי\"ן שבשל ראש. ולא יעשה הקשרים עד לאחר שעשה את השי\"ן בבית של ראש ואח\"כ יעשה את הדל\"ת ואח\"כ את היו\"ד כסדר אותיות השם. ויש לעשות את הקשרים לשמה ולא ע\"י אשה ולא ע\"י קטן (פרמ\"ג ועיין חקירה י\"ח):" + ], + [ + "דיני בדיקת התפילין ואם נתקלקלו התפילין או הרבועות. ובו ו' סעיפים:
תפילין שהוחזקו ככשרות מן הדין כל זמן שחיפוין שלם הרי הן כחזקתן ואינן צריכין בדיקה. ואין חוששין שמא נמחק בתוכן אות או שמא נקבו. ומ\"מ נכון לבדקן מפני שמתקלקלין לפעמים מן הזיעה. ואם אינו מניח אותן אלא לפרקים צריכין בדיקה שני פעמים בכל שבע שנים. כי יש לחוש שמא נתעפשו. וכן אם נקרע החיפוי צריכין בדיקה. וכן אם נשרו במים. ומ\"מ אם אין לו מי שיודע לבדקם ולחזור לתפרן יניחן כך בלא בדיקה שלא יתבטל ממצות תפילין:", + "אם נקרעו קצת הכתים מבחוץ בין בשל ראש בין בשל יד (תשו' פ\"י א\"ח סי' י') פסול אבל אם מבחוץ הבתים שלמים רק שנקרעו בשל ראש מחיצות הפנימיות אם נקרעו כך שני בתים זה אצל זה פסול. אבל אם אינם זה אצל זה כגון ראשון ושלישי כיון שבית אחד שלם ביניהם כשר:", + "אם נתקלקל ריבוען פסולין עד שיתקנם. וצריכין להשגיח על זה במאוד מאוד:", + "אם נפסקו שתי תפירות זו אצל זו או שנפסקו שלש תפירות אפילו זו שלא כנגד זו הרי אלו פסולים מספק. וכל זמן שאי אפשר לו לתקנן וגם אין לו אחרים יניחן בלא ברכה:", + "אם נקרעו הפרשיות הדין כמו בס\"ת שנתבאר בסי' י\"ח (ד\"מ רס\"י ל\"ב):", + "אם נפסקה רצועה למעלה מן השיעורין שנזכרו בסי' כ\"ג ס\"ד לא מהני לה לא קשירה ולא תפירה. אבל למטה מן השיעורין האלו מהני להו קשירה או תפירה. וי\"א כי רק כמה שמקיף את הראש ואת הזרוע לא מהני קשירה או תפירה אבל למטה מהני וי\"א עוד דגם במה שמקיף את הראש ואת הזרוע קשירה היא דלא מהני אבל תפירה מהני והיא שתהא התפירה לצד פנים ולא לצד חוץ. ובשעת הדחק יש לסמוך גם על המקילים האלו שלא יתבטל ממצות תפילין. אבל לענין ברכה גם על הכשרים לפי הדעה האמצעית אין לברך עליהם. וגם יש להחמיר שלא לקשרן אלא לתפרן. והיכא דאפשר יש לתפרן דוקא בגידין. ואם נפסקה רצועה ברחבה ונשאר ברחבה פחות מכשעורה י\"ל דרשאי לתפור בכל מקום וצ\"ע גם בזה (פרמ\"ג) (וע\"ל סי' כ\"ה סעיף ה' דאסור להפוך הקצוות של הרצועות):" + ], + [ + "שאין מורידין מקדושה חמורה לקדושה קלה. ובו ז' סעיפים:
קלף המעובד לשם קדושה אסור לשנותו לדבר חול (דהזמנה לגוף הקדושה מילתא היא לענין זה שלא לשנותו לחול) אלא א\"כ התנה עליו בתחלת העיבוד. ואם כבר התחיל לכתוב עליו שוב אסור לשנותו אעפ\"י שהתנה עליו. וגט הוי דבר חול:", + "כבר מבואר בסי' ב' סעיף ד' איך לעבד את הקלף שיוכשר בין לס\"ת בין לתפילין בין למזוזות. ואם התחיל לכתוב ס\"ת ונפסלה היריעה אסור לכתוב על הנותר תפילין או מזוזה מפני שאין מורידין מקדושה חמורה לקדושה קלה וכיון שכבר התחיל לכתוב עליו הו\"ל כאזמני' וצר בי' (דלקמן סעי' ו') (ע' נוב\"ת סי' קע\"ד ועמ\"ש אי\"ה בחקירה א' אות י\"ט):", + "ספר תורה או תפילין שבלו אין עושין מהן מזוזה. ואין כותבין על גליוני ס\"ת לא תפילין ולא מזוזה. וכן אסור לקחת הגליונות לתקן בהן ס\"ת אחר. ואפי' לתקן הס\"ת עצמו בגליונותיו אסור. אלא אם אי אפשר לתקנו בענין אחר. אז מותר לתקנו בגליונותיו של עצמו (ע' בחתם סופר סי' רע\"ט):", + "אסור לשנות תפילין של ראש לעשותה של יד אפילו אין לו תפילין של יד ויש לו שתי תש\"ר. ואפי' ליקח רצועה מהן וליתנה בשל יד אסור משום דשל ראש קדושתו חמורה מפני שרובו של שם שדי בשל ראש. אבל משל יד לשל ראש מותר לשנות. שיעשה לו ד' בתים בתוכו. ואם היו חדשים שעדיין לא הניחם מותר לשנות אפילו משל ראש לשל יד. דהזמנה לאו מילתא היא וטולה עליהם מכסה עור אחד שיהיו נראים כבית אחד:", + "אם נפסקה רצועה של יד סמוך אל הקשר אסור להפוך ראש האחר למעלה ולעשות שם את הקשר והחתיכה שהי' בו הקשר יקשור למטה. משום שמורידו מקדושתו דמתחלה היה בו הקשר והיו\"ד ועתה יעשה בו כריכות (מג\"א וע' מחה\"ש) ואם אין הרצועה ארוכה כ\"כ אזי לא יעשה כ\"כ כריכות סביב הזרוע. ואף אם ישליך חתיכת הרצועה שנפסקה וישאר לו די רצועה. נכון ג\"כ שלא להפכה אלא לעשות את הקשר במקום שהיתה בתחלה קרובה אל הקשר (פרמ\"ג):", + "סודר דאזמני' למיצר בי' תפילין לעולם וצר בי' תפילין חדא זימנא אסור למיצר בי' זוזי. אזמני' ולא צר בי' או צר בי' לפי שעה ולא אזמני' להיו' שם לעולם שרי למיצר בי' זוזי. ואם עשה כיס לשם תפילין אפי' צר כי' על דעת לפנותו אסור. וה\"ה אם הי' כיס והוסיף בו איזה דבר לשם תפילין וצר בי' על דעת לפנותו אסור (ע' מג\"א ועמ\"ש בחקירה א' אות ל\"א) ואם התנה עליו מתחלה בכל ענין שרי:", + "עור המעובד לשם רצועות ואפילו נחתך לרצועו' מותר לשנותן לחול (ע' חקירה א' אות מ\"א):" + ], + [ + "דיני תפילין הרבינו תם. ובו ה\"ס:
כבר מבואר בסי' כ\"ב סעיף א' סדר הנחת הפרשיות בשל ראש. קדש. והיה כי יבאך. שמע. והיה אם שמע. וכן בשל יד כך הן מסודרו'. וזו היא שיטת רש\"י והרמב\"ם וכן הוא מנהג העולם. אבל רבינו תם יש לו שיטה אחרת. דהיינו קדש משמאל המניח. ואחרי' והיה כי יבאך. ואחרי' בבית הג' והי' אם שמע. ובבית הד' שהוא החיצון מצד הימין שמע. וכן בשל יד מסודרות כך. קדש. והכ\"י והא\"ש. שמע:", + "ואף שמנהג העולם כרש\"י והרמב\"ם. מ\"מ ירא שמים יצא ידי שניהם ויעשה שתי זוגות תפילין ויניח שתיהן. ויכוין בהנחתן שבאותן שהן כהלכה יוצא ידי חובתו והאחרות הן כרצועות בעלמא. כי מקום יש בראש להניח שתי תפילין וכן בזרוע. ובלבד שלא יהיו רחבות עם המעברתא והתיתורא יותר משתי אצבעות כי אין מקום בראש כ\"א שיעור ארבע אצבעות (מחה\"ש) ואם אינו יודע לכוין את המקום ולהניח שתיהן יחד נוהגין שמניחין של רש\"י ומברכין עליהן ומתפללין בהן ואחר התפלה מניחין של ר\"ת בלא ברכות וקורין בהן פרשות שמע. והיה אם שמע (אבל פ' ויאמר אינו צריך לקרות בהן. עטז\"ק):", + "גם לר\"ת צריכין לכתבן כסדר שהן כתובות בתורה. לכן בשל יד שהן בקלף אחד יניח חלק כשיעור פ' והיה אם שמע ויכתוב מתחלה שמע ואהב והא\"ש. וצריך להניח בסוף פ' והא\"ש. חלק כשיעור ט' אותיות כדי שפרשת שמע שאחריה תהא פתוחה כמו שהיא פתוחה בתורה. ופרשת והיה אם שמע שאנו נוהגין בתפילין של רש\"י לעשותה בסתומה חלוקה כמ\"ש בסי' כ' סעיף ז' גם בתפילין דר\"ת יעשו כן דהיינו שיניחו בסוף פ' והיה כי יבאך שיעור פחות מט' אותיות (יודי\"ן) וכן בתחלת והא\"ש ובצירוף יהי' כשיעור ט' אותיות (יודי\"ן):", + "לא יניח שתי הזוגות בכיס אחד כי האחת מהן חול ואסור להניחן בכיס של תפילין אלא יעשה שני כיסים וסימן לכל כיס שלא להחליפן וכל שכן שאין להחליף את הרצועו' והבתים והפרשיות (הרמ\"ע) ואל יעשה סימנים של אותיות בגופי התפילין להכיר בין של רש\"י לשל ר\"ת אלא ימציאו להם סמניות אחרות שיהי' בהן טביעת עין וסימנים מובהקים בגדלן ובקטנן של בתים או ברצועותיהן וכיוצא לא זולת (שם סי' ל\"ח):", + "אם נמצאה רצועה ואין יודעין אם היא של רש\"י או של ר\"ת. במדינות אלו שרוב העולם מניחין רק תפילין דרש\"י תולין שזו הרצועה משל רש\"י ואסורה בשל ר\"ת:" + ], + [ + "דיני כתיבת המזוזה. ובו ח\"ס:
כיצד כותבין המזוזה. כותבין שתי פרשיות שמע והיה אם שמע על דף אחד ביריעה אחת . ומניח לה ריוח מלמעלה כמו הצי ציפורן וכן מלמטה כחצי ציפורן. ובתחלתה ישייר כדי לגול אותה אחר שתכרך. ובסופה אין צריכין להניח כלל רק כדי הקפת גויל לאותיו' (ש\"ך):", + "צריך לכתבה בדף אחד ואם כתבה בב' או בג' דפין כשרה. כתבה בשני עורות אעפ\"י שתפרן יחד פסולה. וכבר נתבאר בסי' ט' שצריכין לכתבה כסדרן:", + "הריוח שבין פרשת שמע לפ' והא\"ש מצוה לעשותו פ' סתומה. וכיון שנהגו להתחיל שיטה ז' בוהיה אם שמע אינו יכול לעשותו סתומה אליבא דכ\"ע רק לדעת הרמב\"ם:", + "צריכה עיבוד לשמה. ודעת רוב הפוסקים דאם כתבה בעור שאינו מעובד לשמה אפילו דיעבד פסולה. ומיהו בשעת הדחק שאם ימתין לעור מעובד לשמה תבטל המצוה יכתבנה על עור שאינו מעובד לשמה ויקבענה בלא ברכה וישתדל למצוא אחרת כשרה:", + "נהגו לעשותה כ\"ב שיטין. על הארץ יכתוב בראש השיטה האחרונה ולא יכתוב בה יותר:", + "כותב כל שטותיה שוות שלא תהא אחת ארוכ' מחברתה. ואם האריך בשיטה אחת יותר מבאותה שלפניה ובאותה שתחתי' קיצר יותר מבאותה שלפני פניה כשרה. ובלבד שלא יעשנה כקובה פי' אהל שהוא צר למעלה ורחב למטה כזה % או כזנב רחב למעלה וקצר למטה כזה % או כעיגול ואפי' אם עשאה רק מצד אחד כקובה או כזנב פסולה:", + "מבפנים אסור להוסיף בה מאומה. אבל מבחוץ כותבים השם שדי כנגד הריוח שבין הפרשיות. ובקנה שמשימין אותה בו עושין שם נקב נגד השם שיהיה נראה מבחוץ. עוד נוהגין לכתוב מבחוץ כנגד ה' אלהינו ה' כוז\"ו במוכס\"ז כוז\"ו שהן האותיות הסמוכות להן באלפא ביתא. ויהפוך אלה האותיות מכתיבת המזוזה כדי שיגיע כל אות נגד האות שהוא מתחלף בו:", + "מזוזת היחיד נבדקת שתי פעמים בשבע שנים ושל רבים (שאין להטריח עליהם) נבדקת שתי פעמים ביובל (ע' רא\"ש סוף ה' תפילין):" + ], + [ + "דיני כתיבת מגילת אסתר ותפירתה ובו י' סעיפים:
אין כותבין את המגילה אלא בדיו על הגויל או על הקלף. וצריכה שירטוט לכל השורות כמו ס\"ת. ואין העור שלה צריך עיבוד לשמה וי\"א שצריך עיבוד לשמה ויש להחמיר (מג\"א):", + "וכן לענין צורות האותיות והקפת גויל וחק תוכות דינה כמו ס\"ת. ונהגו גם לתייגה כמו ס\"ת. גם צריכין לדקדק בה בחסרות ויתרות (מיהו בדיעבד אין לפסול משום חסרות ויתרות דאפי'השמיט בה הסופר באמצעה תיבות וקראן הקורא על פה יצא. אם נמצא בתיבת ליהודים ה\"א יתרה אחר הוא\"ו עיין בסי' י\"ב סק\"ב) וצריכין לעשות שיטותי' שוות. גם צריכין לכתבה מן הכתב ולהוציא כל תיבה מפיו קודם שיכתבנה כמו בס\"ת:", + "צריכין להניח בתחלה קלף חלק שיעור כדי להקיפה. ונוהגין שלא לעשות לה עמוד כלל לא בתחלה ולא בסופה:", + "עושין כל פרשיותיה סתומות ואם עשאן פתוחות פסולה ויש מכשירין:", + "עשרת בני המן מנהג מדינותינו לכתבם בדף מיוחד דהיינו בתחלת הדף איש בתחלת השיטה ואת בסוף השיטה וחלק באמצע. ואח\"כ פרשנדתא מצד זה ואת מצד השני. וכן כולם. ובסוף הדף ויזתא מצד זה עשרת מצד השני. וצריכין להאריך בוי\"ו דויזתא ויהי' ראשה כפוף קצת בזקיפה באלכסון למעלה כזה % (ט\"ז ופרמ\"ג) (וי\"א דיאריך בקריאתה):", + "מה שנוהגין הסופרים לכתוב עשרת בני המן באותיות גדולות אינו מעיקר הדין שהרי לא נמנו במסורה בין האלפ\"א בית\"א גדולים. אך הסופרים נהגו כן לפי שעל הרוב כותבין את המגילות על דפין ארוכין ועשרת בני המן אינן אלא י\"א שיטין וצריכין למלאות בהן את כל הדף וישאר חלק הרבה לבסוף או ריוח גדול מאוד בין שיטה לשיטה לכן כותבין אותיות גדולות למלאות את הדף. ואעפ\"י שבדף אחר אין לעשות אותיות גדולות או קטנות כשאינו מקובל מבעלי המסורה לעשותן שאני הכא כיון שעשרת בני המן כתובי' בדף מיוחד בפני עצמן אין להקפיד אף שהדפין האחרים כתובים בכתיבה דקה ודף זה בכתיבה גסה. ומ\"מ אם אין יריעות המגיל' ארוכות ולא יושחת תואר העמוד כשיכתוב בכתיבה בינונית קרוב לכתב של שאר הדפין מוטב לכתוב כתיבה בינונית (שערי אפרים שער ו' סעי' נ\"ה):", + "ומה שנוהגין מקצת סופרים שבמקום שהשם הקדוש מרומז בראשי תיבות או בסופי תיבות עושים את האותיות ההן גדולות. יש למנוע מלעשות כן לכתחלה. ומ\"מ אין לפסול את הכתובות כן וקורין בהן אפי' לכתחלה (שם):", + "מגילה שהיא נקודה או שכתובים בה הטעמים וכן אם כתב בה בדף הראשון הברכות ופיוטים אינה נפסלת בכך. אבל לכתחלה אין מנקדין אותה ואין כותבין בה ברכותיה (לבוש) ואם הש\"ץ אינו בקי בנגינה ואין שם מי שיודע להקרות לו מותרין לכתוב הטעמים במגילה או יקרא בלא טעמים (מג\"א):", + "מגילה שכתבה בשמאל או שכתבה אשה או קטן יש פוסלין ויש מכשירין:", + "תופרין את היריעות יחד בגידין כמו ס\"ת ומניחין קצת שיור בראש היריעות ובסופן כמו בס\"ת. ואם אין לו גידין כדי לתפור כולה אם הטיל בה ג' חוטי גידין כשרה ובלבד שיהיו משולשות. ומפני שיש בזה פירושים שונים צריך לצאת ידי כולם. ויעשה ג' תפירות בראשה וג' בסופה וג' אמצעיתה ותפירה אחת בחלק הרביעי מצד זה ותפירה אחת בחלק הרביעי שמצד האחר. והשאר יתפור בחוטי פשתן:" + ] + ], + "sectionNames": [ + "Siman", + "Seif" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Keset HaSofer/Hebrew/Likut Sifrei Stam Part 1.json b/json/Halakhah/Acharonim/Keset HaSofer/Hebrew/Likut Sifrei Stam Part 1.json new file mode 100644 index 0000000000000000000000000000000000000000..facd67bf916a689a01213012f5779d852307563e --- /dev/null +++ b/json/Halakhah/Acharonim/Keset HaSofer/Hebrew/Likut Sifrei Stam Part 1.json @@ -0,0 +1,68 @@ +{ + "language": "he", + "title": "Keset HaSofer", + "versionSource": "ליקוט ספרי סת\"ם חלק א", + "versionTitle": "Likut Sifrei Stam Part 1", + "status": "locked", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "קסת הסופר", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": [ + [ + "תניא אמר ר' מאיר כשבאתי אצל ר' ישמעאל אמר לי בני מה מלאכתך אמרתי לו לבלר (פ' סופר) אני אמר לי בני הוי זהיר במלאכתך שמלאכתך מלאכת שמים היא שמא אתה מחסר אות אחת או מיתר אות אחת נמצא מחריב את כל העולם כולו (עירובין דף י\"ג) מכאן יראה הסופר איך הוא צריך להיות ירא את ה' מאוד. שאם עשה איזה קלקול או שלא עשה איזה תיקון כפי הראוי מפסיד את נשמתו כי הוא גוזל את הרבים וגם מחטיאם ששרויים בלא מצות עשה ומברכים בכל יום ברכות לבטלה. ועליו הכתוב אומר וחוטא אחד יאבד טובה הרבה. ונאמר ארור עושה מלאכת ה' ברמיה. על כן הוא מן הראוי למי שיש כח בידו. למנות סופרים מהוגנים. אנשי אמת. שונאי בצע. בעלי תורה. יראי אלהים וחרידים על דברו. בכל עיר ועיר ובכל פלך ופלך כמו שממונים שוחטים ובודקים. וכל מי שכותב ס\"ת. תפילין ומזוזות. טובים וכשרים כפי כל יכולתו. שכרו כפול ומכופל וניצול מדינה של גיהנם (בדיני כתיבת תפילין מהר\"א מזונשהיים ובלבוש):", + "ספר תורה תפילין ומזוזות שכתבן מין ישרפו. כתבן נכרי או מוסר (עי' חה\"מ סי' שפ'ח) או אשה או חרש או שוטה או קטן פסולי' ויגנזו שנא' וקשרתם וכתבתם ודרשינן כל שישנו בקשירה ישנו בכתיבה וכל שאינו בקשירה (שאינו מוזהר עלי' או שאינו מאמין בה) אינו בכתיבה. וכיון דילפ' לה מקרא בעינן שיהי' דוקא גדול ממש דהיינו שהביא ב' שערות לאחר שהוא בן י\"ג שנה (מג\"א וע' נוב\"ת סי' א' ושו\"ת כתר כהונה סי' א') אבל מספיקא פסול לכתוב עד שיעברו עליו רוב שנותיו או שנולדו בו סימני סריס לאחר שעברו עליו כ' שנה:", + "כל שפסול לכתבן פסול בכל תיקון עשייתן (ע\"ל סי' כ\"א סעיף ב') וצריכין לזרז את הסופרים ולענשם שלא לעשות שום תיקון ע\"י אשה או קטן:", + "ספר תורה שכתבו ממזר יש פוסלין:", + "ס\"ת שנמצא ביד מין ואין ידוע מי כתבו יגנז. נמצא ביד עכו\"ם יש מכשירין ויש דג\"כ יגנז. אלא אם הוחזקו שבזזו עכו\"ם ספרי ישראל תולין שהוא מישראל וכשר. וה\"ה במקומות שאין העכו\"ם יודעים לכתוב אמרינן מסתמא בזזו אותן. נמצאו תפילין בידי עכו\"ם כשרים.", + "אין לוקחין ס\"ת תו\"מ מן העכו\"ם ביותר מכדי דמיהן כדי שלא להרגילן לגנבן ולגזלן. אבל בכדי דמיהן חייבים לקנותן (אפי' במקום שצריכין גניזה) ואם העכו\"ם רוצה הרבה צריך לעסוק לדבר עמו בדברי רצוי אולי ישתוה עמו בכדי דמיו. ואם אח\"כ עומד בדעתו. אז מניחן בידו (ט\"ז) ואין לבקש מן העכו\"ם שיתנם לו בזול יותר מדאי פן יכעוס וישלוכם למקום אבוד:" + ], + [ + "כתיב למען תהיה תורת ה' בפיך ודרשינן מיני' שאין כותבין ס\"ת תפילין ומזוזות אלא על עורות מבהמה חיה ועוף הטהורים (וכן השערות והגידין אינן כשרות אלא ממינים אלו) שהן מותרין לפיך ואפי' הן מנבלות וטרפות ואפי' מנחורות ועקורות כשרות דלא בעינן אלא ממין המותר לפיך לאפוקי בהמה חיה ועוף הטמאים ועל עור הדג אפי' הוא טהור אין כותבין עליו מפני הזוהמא שאינה פוסקת בעבודה עור השליל מקרי עור לענין זה וכותבין עליו ס\"ת תו\"מ והוא המובחר ואח\"כ עור העוף ואח\"כ עור החיה ואח\"כ עור בהמה ואח\"כ עור נבלה:", + "צריך שיהיו העורות מעובדין לשמה דהיינו שכשמניח אותן לתוך הסיד שהוא תחלת העיבוד יאמר עורות אלו אני מעבד לשם ס\"ת (ע\"ל סעי' ד') ולשם זה אני אשים אותם. לתוך הסיד. וישים אותם מיד לתוך הסיד. וכיון שהתחלת העיבוד הוא לשמה אזי גם המלאכות האחרות כמו חלקותן וגרידתן כולן בתר התחלת העיבוד גרירין. ומ\"מ נכון שגם בכל מלאכה ממלאכות האחרות יאמר כן שהוא עושה לשמה (בני יונה) וכן בתחלה כשנותן את העורות לתוך המים שיתרככו ויוכשרו לעיבוד יאמר ג\"כ שהוא נותן אותם לשמה. אבל בדיעבד כל זאת אינו מעכב כיון שתחלת העיבוד נעשה לשמה. אבל אם תחלת העיבוד (דהיינו הנתינה לתוך הסיד) לא נעשה לשמה אעפ\"י שגמר העיבוד נעשה לשמה אין להתיר (מלאכת שמים בשם קצת פוסקים ודלא כט\"ז):", + "י\"א דצריך דוקא להוציא בשפתיו שהוא מעבד לשמה וכן נכון לעשות לכתחלה כי אין הקדושה חלה במחשבה אלא בדיבור שהדיבור עושה רשום גדול (בר\"י בשם הרדב\"ז) אבל בדיעבד יש לסמוך על הפוסקים דגם במחשבה סגי:", + "ס\"ת. תפילין. ומזוזות. חלוקות בקדושתן. קדושת ס\"ת גדולה מקדושת תפילין. וקדושת תפילין גדולה מקדושת מזוזה. ולשמה דקדושה קלה לא חשיב לשמה לקדושה חמורה. כגון קלף המעובד לשם תפילין אינו כשר לכתוב עליו ס\"ת. אבל לענין מצוה קלה דהיינו לכתוב עליו מזוזה י\"א דשפיר חשיב לשמה. דלשמה דקדושה חמורה עולה גם לשמה דקדושה קלה. אבל יש לפקפק בזה ולומר דכל קדושה צריכה דוקא לשמה ממש. ועוד יש מפקפקים בזה משום חששא דאין מורידין מקדושה חמורה לקדושה קלה. וגם ע\"י תנאי יש מפקפקים. לכן המובחר הוא לעבד את העורות בפרטית לשם קדושתן. את אשר לס\"ת לשם קדושת ס\"ת. ואשר לתפילין לתפילין. ואשר למזוזות למזוזות. אך אם אי אפשר לו לעשות כן. אזי בשעת הדחק יש לסמוך על האומרים דסגי כשאומר בתחלת העיבוד לשם קדושת ס\"ת ולשם תפילין ולשם מזוזה ולשם עור לבתים. או שאומר בדרך תנאי עורות אלו אני מעבד לשם קדושת ס\"ת ואני מתנה שאם ארצה לשנות לתפילין או למזוזה או לבתים יהי' הרשות בידי (ע' חקירה א' אות ל\"ח) (וע\"ל סימן כ\"ה ס\"א וס\"ב):", + "נכון לדקדק בקדושת העיבוד לשמה כל מקום שאפשר למצוא ע\"י ישראל ולא ע\"י נכרי. ואעפ\"י שהישראל אינו מעבדו ביופי כמו הנכרי (בני יונה) כדי לחוש לדעת הרמב\"ם וסיעתי' שפוסלין אם עיבדן עכו\"ם אפי' ישראל עומד על גבו ואומר לו עבוד לשמה משום דנכרי אדעתא דנפשי' קעביד. אבל במקום שאין עבדן ישראל שכיח יש לסמוך על הפוסקים שמכשירין אם ישראל עומד ע\"ג ואומר לו עבוד לי עורות אלו לכתוב עליהם ס\"ת וכו' ואמרי' דנכרי מסתמא אדעתא דישראל קעביד. ודוקא אם מצוה כן לעכו\"ם בפיו והוא שומע אבל מחשבת ישראל לא מהני לעכו\"ם. וגם צריך להיות סמוך ברגע שהוא נותן את העורות לתוך הסיד ולא מהני מה שאומר לו קודם לכן (נוב\"ת סי' קע\"ה) ואם יש להעכו\"ם פועלי' ג\"כ עכו\"ם אזי צריכין גם הפועלים ההם לעמוד שם כשהוא מצוה לעבדן לשמה (בני\"ו ומלא\"ש) מיהו אם אפשר יסייע לו הישראל קצת בתחלת העיבוד כשנותנו לתוך הסיד ויאמר שהוא עושה לשם ס\"ת וכו'. וכן נוהגין. ומה טוב אם יוכל הישראל לסייעו קצת בכל העבודות דהיינו במתיחתן וגרידתן וסחיטת המים וכדומה. ובדיעבד אפי' לא סייעו כלל כשר אם צוה לו מתחלה (אבל אם תחלת העיבוד לא היה לשמה גם בישראל לא מהני עוד לעשותו לשמה כמ\"ש בסעיף ב'):", + "כשמעבדין ע\"י עכו\"ם יסמן העורות בנקבים במרצע כעין אותיות ולא חיישינן אח\"כ שמא החליפם וזייף את הסימנים משום דמירתת פן יכיר הישראל בטביעת עין שיש לו בסימנים או מפני שאלו הנקבים נעשו מחדש. ויש מי שאומר שלא יסמן במרצע אלא יחרוץ אותיות על הראש מבפנים (ברוך שאמר) עוד צריכין להשגיח מאוד לאחר העיבוד כי לפעמים העכו\"ם מניח מטליתים על הנקבי' שהיו בעור ומטליתים אלו מסתמ' מעור שלא נעבד לשמה (ואולי גם מטמאים) ובקושי הם ניכרים לאחר העיבוד כ\"א נגד השמש (מחה\"ש סי' ל\"ב ס\"ק י\"א):", + "צריך שיהיו מעובדים בעפצא או בסיד וכיוצא בו מדברים שמכוצים את העור ומחזיקין אותו. וצריך ליזהר שיניח את העור בסיד עד שיפלו השערות מעצמן לא ע\"י גרידה ואם מוציאו קודם לכן לא יכתוב עליו משום דהוי דיפתרא (ברוך שאמר):", + "שלש עורות הן. גויל וקלף ודוכסוסטות. כיצד העור שלם לאחר עיבודו נקרא גויל. ובימים הקדמונים היו נוהגין שלאחר שהעבירו את השערות מן העור קודם עיבודו היו חולקין אותו בעוביו לשנים והיו לשני עורות. אחד דק והוא שממול השערות ונקרא קלף. ואחד עב והוא שממול הבשר ונקרא דוכסוסטות. הלכה למשה מסיני שיהיו כותבין ס\"ת על הגויל במקום השערות ותפילין על הקלף במקום הבשר ומזוזה על דוכסוסטות במקום השערות. ואעפ\"י שכך היא הל\"מ אם כתב ס\"ת על הקלף כשרה ולא נאמר גויל אלא למעט דוכסוסטות וכן אם כתב מזוזה על הקלף או על הגויל כשרה לא נאמר דוכסוסטות אלא למצוה:", + "קלפים שלנו שאין חולקים אותם יש להם דין קלף וכותבים עליהם בצד הבשר. כי מה שמגרדין קליפתו העליונה שבמקום השערות אינו אלא כדי מה שצריכין לתקנו ולהחליקו ואפי' אם היו חולקין את העור לשנים היו צריכין לגרד ממנו כך ומצד הבשר גורדים הרבה עד שלא נשאר אלא הקלף. וקלף זה מובחר גם מגויל וכותבים עליו לכתחלה ס\"ת ואין כותבין בזמנינו על הגויל. וכשר גם למזוזה. אמנם צריכים ליזהר לגרוד היטב מצד הבשר שלא ישאר שם שום קליפה דקה במקום הכתיבה. דקליפה זו היא דוכסוסטות ואם כתב עליו אפי' רק אות אחת בין בס\"ת בין בתפילין בין במזוזה פסול. והסימן הוא מה שיכול לקלוף ולהפריש במחט אפי' קליפה כחוט השערה זהו דוכסוסטות (כ\"כ בס' נטיעה של שמחה ובס' מעון אריות):", + "אם שינה וכתב על קלף זה במקום השערות. תפילין ס\"ת או מזוזה פסולים (ע' ביאורי הגרא\"וו):", + "כתב מקצת ס\"ת על הגויל ומקצתו על הקלף פסול לפי שהוא כמו שני ספרים. אבל אם עשה חציו גויל וחציו צבאים פי’ עור צבי או של שאר חיה אעפ\"י שאינו מצוה מן המובחר כשר:", + "מה שנהגו קצת סופרים שאחר עיבוד הקלף בסיד מושחין אותו בצבע לבן שקורין לאג וע\"י זה הוא חולק ובהיר בלבנותו מאוד יש מי שמכשיר ויש מי שפוסל משום דחייץ בין הכתב לקלף ונכון להחמיר:" + ], + [ + "הלכה למשה מסיני שאין כותבין ס\"ת תו\"מ אלא בדיו. ולכתחלה טוב לעשותה בענין זה מקבצים עשן של שמנים או של זפת או של שעוה וכיוצא בהם (בל\"א פלאמרוס או קיהנרוס) וגובלין אותו בשרף אילן (גומי) ובמעט דבש ולותתין אותו הרבה ודכין אותו עד שיעשה רקיקין ומיבשין אותם וקודם הכתיבה שורהו במי עפצים וכיוצא בו וכותב בו שאם תמחקנו יהי' נמחק. וזהו הדיו שמצוה מן המובחר לכתוב בו סתו\"מ ואם כתב שלשתן במי עפצים וקנקנתום (קופפער וואססר) שהוא עומד ואינו נמחק כשרים וכן נוהגים עתה לעשות את הדיו אפי' לכתחלה ממי עפצים וקומום (גומי) וקנקנתום רק צריכין להשגיח שתהא שחורה בתכלית השחור. א\"כ מה מיעטה ההלכה שנאמרה למשה מסיני שיהיו כותבי' בדיו למעט שאר מיני צבעונים כגון האדום והירוק וכיוצא בהם ואם כתב אפי' אות אחת בשאר מיני צבעונים או בזהב הרי אלו פסולים. וכן אסור לכתוב שום שם מתנ\"ך שלא בדיו וי\"א דלא בעינן דיו רק בס\"ת:", + "אפי' כתב מתחלה בדיו שחור ואחר זמן נתקלקל הדיו ונעשה אדום נמי פסול (בני יונה ופרמ\"ג סי' ל\"ב א\"א ס\"ק ל\"ט) וצריך להשגיח על זה במאוד כי שכיח טובא: ", + "דיו אין צריכין לעשות אותה לשמה (באר עשק) ואם נעשה מסתם יינם מצד הדין אין בו איסור אך מ\"מ לדבר שבקדושה וכתיבת כמה שמות נכון לקדש עצמינו במותר לנו ולהרחיק מן הכיעור ומן הדומה לו (דב\"ש סי' קס\"ב וסי' קס\"ד):", + "אם זרק עפרות זהב על האותיות מעביר את הזהב וישאר כתב התחתון וכשר (או\"ח סי' ל\"ב ס\"ג וע' מ\"ש אי\"ה לקמן סי' ח' ס\"ק י\"ג) אפי' בתפילין ומזוזות (פרמ\"ג) אבל אם זרק את הזהב על אות מאזכרה אין לו תקנה לפי שאסור להעביר את הזהב משום דהוי כמוחק את השם:", + "הלכה למשה מסיני שס\"ת ומזוזה צריכין שרטוט ואם כתבם בלא שרטוט פסולין. וצריכין לשרטט בדבר שהוא חורץ ועושה שריטה (שזהו לשון שרטוט מלשון שריטה) ולא ישרטט בעופרת וכיוצא בו שצובע. ויש לדקדק לשרטט לשמה. אם כתב איזה טעות וגרד שם איזה תיבות ונמחק השרטוט ישרטט מחדש אותו המקום (בני\"ו) וכן אם תולה תיבה או תיבות בס\"ת ביני שיטי צריך לשרטט שם (מלא\"ש כלל כ\"ה ס\"ו) ובתפילין אינו צריך לשרטט כ\"א שיטה העליונה וי\"א שצריך למעלה ולמטה ומב' צדדים אעפ\"י שיודע לכתוב בלא שרטוט. ואם אינו יודע לישר השיטות בלא שרטוט ישרטט כל השורות:", + "הקולמס אעפ\"י שלאחר שעשה בה מלאכתה אינה ניכרת כלל בכתב. מ\"מ צריכין לדקדק שתהא קולמס נאה. יש אומרים שיש לכתוב בקולמס של קנה ולא בנוצה ואין נוהגין כן אלא כותבין בנוצה ואפי' בקולמס של ברזל. ויש להסתפק אם מותרין לכתוב בנוצה של עוף טמא (דב\"ש סוף סי' קס\"ד):", + "צריך שיכתוב אותן בימין ואם כתבן בשמאל פסולין. ואם אין לו רק תפילין שנכתבו בשמאל ואי אפשר לו למצוא אחרים הכתובים בימין יניח אלו בלא ברכה (ב\"ש אהע\"ז סי' קכ\"ד סק\"ד) ואיטר יד שמאל דידי' הוי ימין. ואם כתב בימין דעלמא פסולין ואם הוא שולט בשתי ידיו יכתוב בימין ואם כתב בשמאל כשרים (מג\"א) ואם כותב בימין ושאר מלאכתו עושה בשמאל או שכותב בשמאל ושאר מלאכתו עושה בימין אין לקבלו לסופר ובדיעבד אם כתב כשר כמו שולט בשתי ידיו (פרמ\"ג) מעשה היה באחד שהיה גדם ותפס את הקולמס בשפתיו וכתב ופסלו אפי' באם אי אפשר למצוא אחרים מפני שאין דרך כתיבה כלל בפה (הרמ\"ע סי' ל\"ח):" + ], + [ + "ס\"ת תפילין ומזוזות צריכין לכתוב אותן בכוונה גדולה לשמה. וצריך שיאמר כן בפיו קודם שהוא מתחיל לכתוב. דהיינו קודם שמתחיל ס\"ת צריך שיאמר ספר זה אני כותב לשם קדושת ספר תורה. ומספיק לו לכל הספר (מלבד השמות הקדושות שהוא צריך לחזור ולקדשן כדלקמן סי' י') וכן בתפילין ומזוזות יאמר לשם קדושת תפילין או מזוזה. ואם לא הוציא כן בשפתיו אלא שחשב כן בלבו יש פוסלין אפי' בדיעב' ויש מכשירין בדיעבד וכן נראה עיקר:", + "כשבא לנמנם לא יכתוב אז משום דאינו כותב אז בכוונה (או\"ח סי' ל\"ב סי' י\"ט) וכן אם שתה ממשקה המשכרת לא יכתוב אז משום דאינו יכול לכוין כראוי (מלא\"ש סוף כלל כ\"ה):", + "כל אות ואות צריך להיות כלו נכתב לשמה שאפי' אם רק מיעוטו נכתב שלא לשמה ורובו לשמה פסול (מהרד\"ך בית א' חדר א') ומכ\"ש אם מקצתו נעשה שלא ע\"י כתיבה כלל כגון שנפלה טפה דיו ועשה ממנה איזה אות שהוא פסול (עיין חקירה ב') (כנה\"ג ופר\"ח באהע\"ז סי' קכ\"ה) ואפי' אם אח\"כ יעבור בקולמס על כל האות לשמה לא מהני דכתב העליון לא מהני (ע' גו\"ר כלל ב' סי' י\"א):", + "קודם שיתחיל לכתוב טוב שינסה את הקולמס שלא יהי' עלי' דיו יותר מדאי ויקלקל:", + "כשכותב ס\"ת צריך שיהי' לפניו ספר אחר מוגה היטב שיעתיק ממנו שאסור לכתוב אפי' אות אחת שלא מן הכתב. לכן יזהר כל סופר שיהי' לו חומש מוגה היטב ע\"י בעל מגיה מומחה שיעתיק ממנו. ומ\"מ אינו צריך לראות כל תיבה בפני עצמה מתוך ההעתק אלא כדרך המעתיקים לוקחים שנים ושלשה תיבות בבת אחת או יותר כפי הרגלו בתורה (בני יונה) ואם כתב שלא מן הכתב יש אוסרין לקרות בו שלא בשעת הדחק (הר\"ן בשם ירושלמי) וי\"א דבדיעבד לא פסל (הר\"ר מנוח):", + "אעפ\"י שהוא כותב מתוך הכתב צריך ג\"כ שיקרא כל תיבה בפיו קודם שיכתוב כדי שלא יטעה (רש\"י ותוס' במנחות דף ל') וגם כדי שתהא קדושת הבל קריאת כל תיבה ותיבה היוצא מפיו נמשכת על האותיות (ב\"ח) רק דברי פורעניות אינו צריך לקרו' בפיו (תוס' ומרדכי):", + "וידקדק בחסרות ויתרות שאם כתב המלא חסר או החסר מלא פסל. ותיבה שהיא קרי וכתיב כגון הא דכתי' ישגלנה וקרינין ישכבנה. כתיב ובעפולים וקרינין ובטחורים. וכיוצא בהן צריך לכתוב כפי הכתיב ואם שינה וכתב כפי הקרי פסל:", + "תפילין ומזוזות אם שגורות הפרשיות בפיו מותר לכתוב שלא מן הכתב רק שיקרא כל תיבה בפיו:", + "אפי' מתוך הכתב אינו רשאי לכתוב אלא מי שהוא יודע לקרות שאם אינו יודע לקרות אעפ\"י שיודע לכתוב את האותיות יכול לטעות בקל ואינו מרגיש:", + "מותר ליטול דיו מן האות הכתוב כשהוא צריך לדיו לצורך הכתיבה או אפי' לזרקה לאיבוד אם הוא צריך כדי שתיבש מהר ויוכל לגלול את הספר אבל לכתוב בו דבר חול אסור (ש\"ך) ומן השם אסור ליקח דיו אפי' אם רוצה לכתוב בה שם אחר. אך אם יש בו דיו יותר מן הראוי אז יש להקל ואפי' לאבדו משום דמתחלתו לא נתקדש אלא מה שצריך לו ומותרו מקלקל לי' (בני יונה) (וע\"ל סי' י' סע\"י):", + "כותבי ספרים תפילין ומזוזות שבאו להניח את היריעה כדי שתתיבש לא יהפכו הכתב למטה אעפ\"י שהוא מתכוין כדי שלא יעלה אבק על הכתב מ\"מ דרך בזיון הוא אלא יהי' פני הכתב למעלה ויפרוש עלי' בגד או כופלה (רמב\"ם) והיכי דלא אפשר יהפוך את הכתב דאי לא אפיך איכא בזיון טפי (ט\"ז):" + ] + ], + "sectionNames": [ + "Siman", + "Seif" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Keset HaSofer/Hebrew/merged.json b/json/Halakhah/Acharonim/Keset HaSofer/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..19285ea345ec7295a0424c41c38fc0bcea4c2512 --- /dev/null +++ b/json/Halakhah/Acharonim/Keset HaSofer/Hebrew/merged.json @@ -0,0 +1,339 @@ +{ + "title": "Keset HaSofer", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Keset_HaSofer", + "text": [ + [ + "תניא אמר ר' מאיר כשבאתי אצל ר' ישמעאל אמר לי בני מה מלאכתך אמרתי לו לבלר (פ' סופר) אני אמר לי בני הוי זהיר במלאכתך שמלאכתך מלאכת שמים היא שמא אתה מחסר אות אחת או מיתר אות אחת נמצא מחריב את כל העולם כולו (עירובין דף י\"ג) מכאן יראה הסופר איך הוא צריך להיות ירא את ה' מאוד. שאם עשה איזה קלקול או שלא עשה איזה תיקון כפי הראוי מפסיד את נשמתו כי הוא גוזל את הרבים וגם מחטיאם ששרויים בלא מצות עשה ומברכים בכל יום ברכות לבטלה. ועליו הכתוב אומר וחוטא אחד יאבד טובה הרבה. ונאמר ארור עושה מלאכת ה' ברמיה. על כן הוא מן הראוי למי שיש כח בידו. למנות סופרים מהוגנים. אנשי אמת. שונאי בצע. בעלי תורה. יראי אלהים וחרידים על דברו. בכל עיר ועיר ובכל פלך ופלך כמו שממונים שוחטים ובודקים. וכל מי שכותב ס\"ת. תפילין ומזוזות. טובים וכשרים כפי כל יכולתו. שכרו כפול ומכופל וניצול מדינה של גיהנם (בדיני כתיבת תפילין מהר\"א מזונשהיים ובלבוש):", + "ספר תורה תפילין ומזוזות שכתבן מין ישרפו. כתבן נכרי או מוסר (עי' חה\"מ סי' שפ'ח) או אשה או חרש או שוטה או קטן פסולי' ויגנזו שנא' וקשרתם וכתבתם ודרשינן כל שישנו בקשירה ישנו בכתיבה וכל שאינו בקשירה (שאינו מוזהר עלי' או שאינו מאמין בה) אינו בכתיבה. וכיון דילפ' לה מקרא בעינן שיהי' דוקא גדול ממש דהיינו שהביא ב' שערות לאחר שהוא בן י\"ג שנה (מג\"א וע' נוב\"ת סי' א' ושו\"ת כתר כהונה סי' א') אבל מספיקא פסול לכתוב עד שיעברו עליו רוב שנותיו או שנולדו בו סימני סריס לאחר שעברו עליו כ' שנה:", + "כל שפסול לכתבן פסול בכל תיקון עשייתן (ע\"ל סי' כ\"א סעיף ב') וצריכין לזרז את הסופרים ולענשם שלא לעשות שום תיקון ע\"י אשה או קטן:", + "ספר תורה שכתבו ממזר יש פוסלין:", + "ס\"ת שנמצא ביד מין ואין ידוע מי כתבו יגנז. נמצא ביד עכו\"ם יש מכשירין ויש דג\"כ יגנז. אלא אם הוחזקו שבזזו עכו\"ם ספרי ישראל תולין שהוא מישראל וכשר. וה\"ה במקומות שאין העכו\"ם יודעים לכתוב אמרינן מסתמא בזזו אותן. נמצאו תפילין בידי עכו\"ם כשרים.", + "אין לוקחין ס\"ת תו\"מ מן העכו\"ם ביותר מכדי דמיהן כדי שלא להרגילן לגנבן ולגזלן. אבל בכדי דמיהן חייבים לקנותן (אפי' במקום שצריכין גניזה) ואם העכו\"ם רוצה הרבה צריך לעסוק לדבר עמו בדברי רצוי אולי ישתוה עמו בכדי דמיו. ואם אח\"כ עומד בדעתו. אז מניחן בידו (ט\"ז) ואין לבקש מן העכו\"ם שיתנם לו בזול יותר מדאי פן יכעוס וישלוכם למקום אבוד:" + ], + [ + "כתיב למען תהיה תורת ה' בפיך ודרשינן מיני' שאין כותבין ס\"ת תפילין ומזוזות אלא על עורות מבהמה חיה ועוף הטהורים (וכן השערות והגידין אינן כשרות אלא ממינים אלו) שהן מותרין לפיך ואפי' הן מנבלות וטרפות ואפי' מנחורות ועקורות כשרות דלא בעינן אלא ממין המותר לפיך לאפוקי בהמה חיה ועוף הטמאים ועל עור הדג אפי' הוא טהור אין כותבין עליו מפני הזוהמא שאינה פוסקת בעבודה עור השליל מקרי עור לענין זה וכותבין עליו ס\"ת תו\"מ והוא המובחר ואח\"כ עור העוף ואח\"כ עור החיה ואח\"כ עור בהמה ואח\"כ עור נבלה:", + "צריך שיהיו העורות מעובדין לשמה דהיינו שכשמניח אותן לתוך הסיד שהוא תחלת העיבוד יאמר עורות אלו אני מעבד לשם ס\"ת (ע\"ל סעי' ד') ולשם זה אני אשים אותם. לתוך הסיד. וישים אותם מיד לתוך הסיד. וכיון שהתחלת העיבוד הוא לשמה אזי גם המלאכות האחרות כמו חלקותן וגרידתן כולן בתר התחלת העיבוד גרירין. ומ\"מ נכון שגם בכל מלאכה ממלאכות האחרות יאמר כן שהוא עושה לשמה (בני יונה) וכן בתחלה כשנותן את העורות לתוך המים שיתרככו ויוכשרו לעיבוד יאמר ג\"כ שהוא נותן אותם לשמה. אבל בדיעבד כל זאת אינו מעכב כיון שתחלת העיבוד נעשה לשמה. אבל אם תחלת העיבוד (דהיינו הנתינה לתוך הסיד) לא נעשה לשמה אעפ\"י שגמר העיבוד נעשה לשמה אין להתיר (מלאכת שמים בשם קצת פוסקים ודלא כט\"ז):", + "י\"א דצריך דוקא להוציא בשפתיו שהוא מעבד לשמה וכן נכון לעשות לכתחלה כי אין הקדושה חלה במחשבה אלא בדיבור שהדיבור עושה רשום גדול (בר\"י בשם הרדב\"ז) אבל בדיעבד יש לסמוך על הפוסקים דגם במחשבה סגי:", + "ס\"ת. תפילין. ומזוזות. חלוקות בקדושתן. קדושת ס\"ת גדולה מקדושת תפילין. וקדושת תפילין גדולה מקדושת מזוזה. ולשמה דקדושה קלה לא חשיב לשמה לקדושה חמורה. כגון קלף המעובד לשם תפילין אינו כשר לכתוב עליו ס\"ת. אבל לענין מצוה קלה דהיינו לכתוב עליו מזוזה י\"א דשפיר חשיב לשמה. דלשמה דקדושה חמורה עולה גם לשמה דקדושה קלה. אבל יש לפקפק בזה ולומר דכל קדושה צריכה דוקא לשמה ממש. ועוד יש מפקפקים בזה משום חששא דאין מורידין מקדושה חמורה לקדושה קלה. וגם ע\"י תנאי יש מפקפקים. לכן המובחר הוא לעבד את העורות בפרטית לשם קדושתן. את אשר לס\"ת לשם קדושת ס\"ת. ואשר לתפילין לתפילין. ואשר למזוזות למזוזות. אך אם אי אפשר לו לעשות כן. אזי בשעת הדחק יש לסמוך על האומרים דסגי כשאומר בתחלת העיבוד לשם קדושת ס\"ת ולשם תפילין ולשם מזוזה ולשם עור לבתים. או שאומר בדרך תנאי עורות אלו אני מעבד לשם קדושת ס\"ת ואני מתנה שאם ארצה לשנות לתפילין או למזוזה או לבתים יהי' הרשות בידי (ע' חקירה א' אות ל\"ח) (וע\"ל סימן כ\"ה ס\"א וס\"ב):", + "נכון לדקדק בקדושת העיבוד לשמה כל מקום שאפשר למצוא ע\"י ישראל ולא ע\"י נכרי. ואעפ\"י שהישראל אינו מעבדו ביופי כמו הנכרי (בני יונה) כדי לחוש לדעת הרמב\"ם וסיעתי' שפוסלין אם עיבדן עכו\"ם אפי' ישראל עומד על גבו ואומר לו עבוד לשמה משום דנכרי אדעתא דנפשי' קעביד. אבל במקום שאין עבדן ישראל שכיח יש לסמוך על הפוסקים שמכשירין אם ישראל עומד ע\"ג ואומר לו עבוד לי עורות אלו לכתוב עליהם ס\"ת וכו' ואמרי' דנכרי מסתמא אדעתא דישראל קעביד. ודוקא אם מצוה כן לעכו\"ם בפיו והוא שומע אבל מחשבת ישראל לא מהני לעכו\"ם. וגם צריך להיות סמוך ברגע שהוא נותן את העורות לתוך הסיד ולא מהני מה שאומר לו קודם לכן (נוב\"ת סי' קע\"ה) ואם יש להעכו\"ם פועלי' ג\"כ עכו\"ם אזי צריכין גם הפועלים ההם לעמוד שם כשהוא מצוה לעבדן לשמה (בני\"ו ומלא\"ש) מיהו אם אפשר יסייע לו הישראל קצת בתחלת העיבוד כשנותנו לתוך הסיד ויאמר שהוא עושה לשם ס\"ת וכו'. וכן נוהגין. ומה טוב אם יוכל הישראל לסייעו קצת בכל העבודות דהיינו במתיחתן וגרידתן וסחיטת המים וכדומה. ובדיעבד אפי' לא סייעו כלל כשר אם צוה לו מתחלה (אבל אם תחלת העיבוד לא היה לשמה גם בישראל לא מהני עוד לעשותו לשמה כמ\"ש בסעיף ב'):", + "כשמעבדין ע\"י עכו\"ם יסמן העורות בנקבים במרצע כעין אותיות ולא חיישינן אח\"כ שמא החליפם וזייף את הסימנים משום דמירתת פן יכיר הישראל בטביעת עין שיש לו בסימנים או מפני שאלו הנקבים נעשו מחדש. ויש מי שאומר שלא יסמן במרצע אלא יחרוץ אותיות על הראש מבפנים (ברוך שאמר) עוד צריכין להשגיח מאוד לאחר העיבוד כי לפעמים העכו\"ם מניח מטליתים על הנקבי' שהיו בעור ומטליתים אלו מסתמ' מעור שלא נעבד לשמה (ואולי גם מטמאים) ובקושי הם ניכרים לאחר העיבוד כ\"א נגד השמש (מחה\"ש סי' ל\"ב ס\"ק י\"א):", + "צריך שיהיו מעובדים בעפצא או בסיד וכיוצא בו מדברים שמכוצים את העור ומחזיקין אותו. וצריך ליזהר שיניח את העור בסיד עד שיפלו השערות מעצמן לא ע\"י גרידה ואם מוציאו קודם לכן לא יכתוב עליו משום דהוי דיפתרא (ברוך שאמר):", + "שלש עורות הן. גויל וקלף ודוכסוסטות. כיצד העור שלם לאחר עיבודו נקרא גויל. ובימים הקדמונים היו נוהגין שלאחר שהעבירו את השערות מן העור קודם עיבודו היו חולקין אותו בעוביו לשנים והיו לשני עורות. אחד דק והוא שממול השערות ונקרא קלף. ואחד עב והוא שממול הבשר ונקרא דוכסוסטות. הלכה למשה מסיני שיהיו כותבין ס\"ת על הגויל במקום השערות ותפילין על הקלף במקום הבשר ומזוזה על דוכסוסטות במקום השערות. ואעפ\"י שכך היא הל\"מ אם כתב ס\"ת על הקלף כשרה ולא נאמר גויל אלא למעט דוכסוסטות וכן אם כתב מזוזה על הקלף או על הגויל כשרה לא נאמר דוכסוסטות אלא למצוה:", + "קלפים שלנו שאין חולקים אותם יש להם דין קלף וכותבים עליהם בצד הבשר. כי מה שמגרדין קליפתו העליונה שבמקום השערות אינו אלא כדי מה שצריכין לתקנו ולהחליקו ואפי' אם היו חולקין את העור לשנים היו צריכין לגרד ממנו כך ומצד הבשר גורדים הרבה עד שלא נשאר אלא הקלף. וקלף זה מובחר גם מגויל וכותבים עליו לכתחלה ס\"ת ואין כותבין בזמנינו על הגויל. וכשר גם למזוזה. אמנם צריכים ליזהר לגרוד היטב מצד הבשר שלא ישאר שם שום קליפה דקה במקום הכתיבה. דקליפה זו היא דוכסוסטות ואם כתב עליו אפי' רק אות אחת בין בס\"ת בין בתפילין בין במזוזה פסול. והסימן הוא מה שיכול לקלוף ולהפריש במחט אפי' קליפה כחוט השערה זהו דוכסוסטות (כ\"כ בס' נטיעה של שמחה ובס' מעון אריות):", + "אם שינה וכתב על קלף זה במקום השערות. תפילין ס\"ת או מזוזה פסולים (ע' ביאורי הגרא\"וו):", + "כתב מקצת ס\"ת על הגויל ומקצתו על הקלף פסול לפי שהוא כמו שני ספרים. אבל אם עשה חציו גויל וחציו צבאים פי’ עור צבי או של שאר חיה אעפ\"י שאינו מצוה מן המובחר כשר:", + "מה שנהגו קצת סופרים שאחר עיבוד הקלף בסיד מושחין אותו בצבע לבן שקורין לאג וע\"י זה הוא חולק ובהיר בלבנותו מאוד יש מי שמכשיר ויש מי שפוסל משום דחייץ בין הכתב לקלף ונכון להחמיר:" + ], + [ + "הלכה למשה מסיני שאין כותבין ס\"ת תו\"מ אלא בדיו. ולכתחלה טוב לעשותה בענין זה מקבצים עשן של שמנים או של זפת או של שעוה וכיוצא בהם (בל\"א פלאמרוס או קיהנרוס) וגובלין אותו בשרף אילן (גומי) ובמעט דבש ולותתין אותו הרבה ודכין אותו עד שיעשה רקיקין ומיבשין אותם וקודם הכתיבה שורהו במי עפצים וכיוצא בו וכותב בו שאם תמחקנו יהי' נמחק. וזהו הדיו שמצוה מן המובחר לכתוב בו סתו\"מ ואם כתב שלשתן במי עפצים וקנקנתום (קופפער וואססר) שהוא עומד ואינו נמחק כשרים וכן נוהגים עתה לעשות את הדיו אפי' לכתחלה ממי עפצים וקומום (גומי) וקנקנתום רק צריכין להשגיח שתהא שחורה בתכלית השחור. א\"כ מה מיעטה ההלכה שנאמרה למשה מסיני שיהיו כותבי' בדיו למעט שאר מיני צבעונים כגון האדום והירוק וכיוצא בהם ואם כתב אפי' אות אחת בשאר מיני צבעונים או בזהב הרי אלו פסולים. וכן אסור לכתוב שום שם מתנ\"ך שלא בדיו וי\"א דלא בעינן דיו רק בס\"ת:", + "אפי' כתב מתחלה בדיו שחור ואחר זמן נתקלקל הדיו ונעשה אדום נמי פסול (בני יונה ופרמ\"ג סי' ל\"ב א\"א ס\"ק ל\"ט) וצריך להשגיח על זה במאוד כי שכיח טובא: ", + "דיו אין צריכין לעשות אותה לשמה (באר עשק) ואם נעשה מסתם יינם מצד הדין אין בו איסור אך מ\"מ לדבר שבקדושה וכתיבת כמה שמות נכון לקדש עצמינו במותר לנו ולהרחיק מן הכיעור ומן הדומה לו (דב\"ש סי' קס\"ב וסי' קס\"ד):", + "אם זרק עפרות זהב על האותיות מעביר את הזהב וישאר כתב התחתון וכשר (או\"ח סי' ל\"ב ס\"ג וע' מ\"ש אי\"ה לקמן סי' ח' ס\"ק י\"ג) אפי' בתפילין ומזוזות (פרמ\"ג) אבל אם זרק את הזהב על אות מאזכרה אין לו תקנה לפי שאסור להעביר את הזהב משום דהוי כמוחק את השם:", + "הלכה למשה מסיני שס\"ת ומזוזה צריכין שרטוט ואם כתבם בלא שרטוט פסולין. וצריכין לשרטט בדבר שהוא חורץ ועושה שריטה (שזהו לשון שרטוט מלשון שריטה) ולא ישרטט בעופרת וכיוצא בו שצובע. ויש לדקדק לשרטט לשמה. אם כתב איזה טעות וגרד שם איזה תיבות ונמחק השרטוט ישרטט מחדש אותו המקום (בני\"ו) וכן אם תולה תיבה או תיבות בס\"ת ביני שיטי צריך לשרטט שם (מלא\"ש כלל כ\"ה ס\"ו) ובתפילין אינו צריך לשרטט כ\"א שיטה העליונה וי\"א שצריך למעלה ולמטה ומב' צדדים אעפ\"י שיודע לכתוב בלא שרטוט. ואם אינו יודע לישר השיטות בלא שרטוט ישרטט כל השורות:", + "הקולמס אעפ\"י שלאחר שעשה בה מלאכתה אינה ניכרת כלל בכתב. מ\"מ צריכין לדקדק שתהא קולמס נאה. יש אומרים שיש לכתוב בקולמס של קנה ולא בנוצה ואין נוהגין כן אלא כותבין בנוצה ואפי' בקולמס של ברזל. ויש להסתפק אם מותרין לכתוב בנוצה של עוף טמא (דב\"ש סוף סי' קס\"ד):", + "צריך שיכתוב אותן בימין ואם כתבן בשמאל פסולין. ואם אין לו רק תפילין שנכתבו בשמאל ואי אפשר לו למצוא אחרים הכתובים בימין יניח אלו בלא ברכה (ב\"ש אהע\"ז סי' קכ\"ד סק\"ד) ואיטר יד שמאל דידי' הוי ימין. ואם כתב בימין דעלמא פסולין ואם הוא שולט בשתי ידיו יכתוב בימין ואם כתב בשמאל כשרים (מג\"א) ואם כותב בימין ושאר מלאכתו עושה בשמאל או שכותב בשמאל ושאר מלאכתו עושה בימין אין לקבלו לסופר ובדיעבד אם כתב כשר כמו שולט בשתי ידיו (פרמ\"ג) מעשה היה באחד שהיה גדם ותפס את הקולמס בשפתיו וכתב ופסלו אפי' באם אי אפשר למצוא אחרים מפני שאין דרך כתיבה כלל בפה (הרמ\"ע סי' ל\"ח):" + ], + [ + "ס\"ת תפילין ומזוזות צריכין לכתוב אותן בכוונה גדולה לשמה. וצריך שיאמר כן בפיו קודם שהוא מתחיל לכתוב. דהיינו קודם שמתחיל ס\"ת צריך שיאמר ספר זה אני כותב לשם קדושת ספר תורה. ומספיק לו לכל הספר (מלבד השמות הקדושות שהוא צריך לחזור ולקדשן כדלקמן סי' י') וכן בתפילין ומזוזות יאמר לשם קדושת תפילין או מזוזה. ואם לא הוציא כן בשפתיו אלא שחשב כן בלבו יש פוסלין אפי' בדיעב' ויש מכשירין בדיעבד וכן נראה עיקר:", + "כשבא לנמנם לא יכתוב אז משום דאינו כותב אז בכוונה (או\"ח סי' ל\"ב סי' י\"ט) וכן אם שתה ממשקה המשכרת לא יכתוב אז משום דאינו יכול לכוין כראוי (מלא\"ש סוף כלל כ\"ה):", + "כל אות ואות צריך להיות כלו נכתב לשמה שאפי' אם רק מיעוטו נכתב שלא לשמה ורובו לשמה פסול (מהרד\"ך בית א' חדר א') ומכ\"ש אם מקצתו נעשה שלא ע\"י כתיבה כלל כגון שנפלה טפה דיו ועשה ממנה איזה אות שהוא פסול (עיין חקירה ב') (כנה\"ג ופר\"ח באהע\"ז סי' קכ\"ה) ואפי' אם אח\"כ יעבור בקולמס על כל האות לשמה לא מהני דכתב העליון לא מהני (ע' גו\"ר כלל ב' סי' י\"א):", + "קודם שיתחיל לכתוב טוב שינסה את הקולמס שלא יהי' עלי' דיו יותר מדאי ויקלקל:", + "כשכותב ס\"ת צריך שיהי' לפניו ספר אחר מוגה היטב שיעתיק ממנו שאסור לכתוב אפי' אות אחת שלא מן הכתב. לכן יזהר כל סופר שיהי' לו חומש מוגה היטב ע\"י בעל מגיה מומחה שיעתיק ממנו. ומ\"מ אינו צריך לראות כל תיבה בפני עצמה מתוך ההעתק אלא כדרך המעתיקים לוקחים שנים ושלשה תיבות בבת אחת או יותר כפי הרגלו בתורה (בני יונה) ואם כתב שלא מן הכתב יש אוסרין לקרות בו שלא בשעת הדחק (הר\"ן בשם ירושלמי) וי\"א דבדיעבד לא פסל (הר\"ר מנוח):", + "אעפ\"י שהוא כותב מתוך הכתב צריך ג\"כ שיקרא כל תיבה בפיו קודם שיכתוב כדי שלא יטעה (רש\"י ותוס' במנחות דף ל') וגם כדי שתהא קדושת הבל קריאת כל תיבה ותיבה היוצא מפיו נמשכת על האותיות (ב\"ח) רק דברי פורעניות אינו צריך לקרו' בפיו (תוס' ומרדכי):", + "וידקדק בחסרות ויתרות שאם כתב המלא חסר או החסר מלא פסל. ותיבה שהיא קרי וכתיב כגון הא דכתי' ישגלנה וקרינין ישכבנה. כתיב ובעפולים וקרינין ובטחורים. וכיוצא בהן צריך לכתוב כפי הכתיב ואם שינה וכתב כפי הקרי פסל:", + "תפילין ומזוזות אם שגורות הפרשיות בפיו מותר לכתוב שלא מן הכתב רק שיקרא כל תיבה בפיו:", + "אפי' מתוך הכתב אינו רשאי לכתוב אלא מי שהוא יודע לקרות שאם אינו יודע לקרות אעפ\"י שיודע לכתוב את האותיות יכול לטעות בקל ואינו מרגיש:", + "מותר ליטול דיו מן האות הכתוב כשהוא צריך לדיו לצורך הכתיבה או אפי' לזרקה לאיבוד אם הוא צריך כדי שתיבש מהר ויוכל לגלול את הספר אבל לכתוב בו דבר חול אסור (ש\"ך) ומן השם אסור ליקח דיו אפי' אם רוצה לכתוב בה שם אחר. אך אם יש בו דיו יותר מן הראוי אז יש להקל ואפי' לאבדו משום דמתחלתו לא נתקדש אלא מה שצריך לו ומותרו מקלקל לי' (בני יונה) (וע\"ל סי' י' סע\"י):", + "כותבי ספרים תפילין ומזוזות שבאו להניח את היריעה כדי שתתיבש לא יהפכו הכתב למטה אעפ\"י שהוא מתכוין כדי שלא יעלה אבק על הכתב מ\"מ דרך בזיון הוא אלא יהי' פני הכתב למעלה ויפרוש עלי' בגד או כופלה (רמב\"ם) והיכי דלא אפשר יהפוך את הכתב דאי לא אפיך איכא בזיון טפי (ט\"ז):" + ], + [ + "צורות האותיות וזיונן. ובו ו' סעיפים:
לכתחלה צריך לכתוב כתיבה נאה ומיושרת תמה ושלמה בתמונות האותיות שלמדוהו מדברי התלמוד ומדרשים וקבלה מן הראשונים ז\"ל. אבל אם שינה לא פסל אלא א\"כ הפסיד צורת האות כמו שיתבאר:", + "אלו הן תמונות האותיות. א' צריכה להיות הנקודה העליונה עשויה כעין יו\"ד וצ\"ל בה עוקץ אחד למעלה לכתחלה ואחד למטה מימין הנוגע בגג האלוף ואם לאו פסולה כמשי\"ת. ויו\"ד זו צ\"ל לכתחלה שתהא פניה עם העוקץ שלמעלה הפוך קצת כלפי מעלה. וקבלה מהחסיד שתהא רגל יו\"ד זו נוגעת לכתחלה באמצע גגה ולא בקצהו. וסוף הגג של צד ימין צריך לכתחל' שיהא עקום קצת כלפי מעלה ולא יהא עקום הרבה. ונקודה התחתונה פעמים שתמונתה כדל\"ת קטנה הפוכה עפ\"י הסוד וכן צ\"ל בתפילין עפ\"י קבלת האר\"י ז\"ל. ופעמים שתמונתה ג\"כ כיו\"ד תלויה בגנה ולכן לכתחלה צריך שיהא לה עוקץ קטן לצד ימין למטה. ועפ\"י הסוד צריך שיהא עוקץ זה מכוון כנגד העוקץ העליון שעל היו\"ד העליונה (אם יוד\"י האלו\"ף נוגעין בגגה דהיינו בקו האמצעי יותר מן הראוי ע\"ל סי' ח) אם כתב יו\"ד העליונה הפוכה כזה % אם אפשר לתקן בנקל יתקן (תשו' מאמר מרדכי סי' פ\"ב ונוב\"ת ס' קע\"א):
ב' צריך ליזהר בתג שלאחריה לרבעה שלא תהא נראית ככא\"ף ואם נראית ככ' פסולה. ואם ספק מראין לתינוק (כמשי\"ת בסי' ו') ולכתחלה צריך שיהא לה בגגה מצד ימין עוקץ קטן נוטה לצד ימין ועוקץ קטן מצד שמאל זקוף למעלה. ועפ\"י הקבלה יהא לה עקב עב למטה כי תמונתה כמו דל\"ת תוך גרון של וא\"ו ע\"כ צריך שיהא לה זוית למעלה שתהא כמו דל\"ת ועקב טוב למטה שיהא במקום ראשה של וא\"ו. ויהיה ארכה ורחבה כג' קולמסים ורוחב חללה כעובי קולמס (דרכי משה):
ג' צריך שיהא ראשה עב ורגל ימין יהא דק לכתחלה ויורד למטה מעט יותר מירך שמאל וירך שמאל לא תהי' עקומה אלא משיכה בשוה ומוגבהת קצת כלפי דל\"ת לכתחלה. וקבלה בידי רבותינו הראשונים ז\"ל שגוף הגימ\"ל יהי' כמו זיי\"ן שימשוך רגל ימין מאמצע הראש ולא מקצהו כמו בוא\"ו. וכן כל ראשי שמאל שבאותיות שעטנ\"ז ג\"ץ יהיו דומין לזיין וע\"כ התגין שעליהן נקראו זיונין אבל קבלת האר\"י ז\"ל אינו כן כמשי\"ת. וירך שמאל תהא נמוכה כדי להסמיך אות אצל ראשה כי כן קבלה מהחסיד שכשיכתוב וא\"ו אצל נו\"ן כפופה יכתבנה בתוך כפיפת הנו\"ן כדי להסמיך ראשיהן זה אצל זה (וה\"ה בגימ\"ל) וכשיכתוב כא\"ף פשוטה אצל צדי\"ק כפופה טוב לעקם צואר הצדיק מעט לצד ימין כדי שיקרב קצת כא\"ף הפשוטה לראש הצדיק. אבל בלי צורך לא יעקם שום אות כי כן קבלה מהראשונים שיהיו כולם בעמידה פשוטים ולא מוטים לא לימין ולא לשמאל:
ד' צריך שיהא גגה ארוך ורגלה קצר שאם יהי' רגלה ארוך מגגה תדמה לכא\"ף פשוטה ותפסל כשלא יקראנה התינוק כראוי וצריך שיהי' הרגל פשוט בשיפוע קצת לצד ימין ושיהא לה תג קטן בראש גגה מצד שמאל. וצריך ליזהר בתג שלאחוריה לרבעה שלא תהא נראית כמו רי\"ש ותפסול ע\"י קריאת התינוק. ויש מי שקבלה בידו שלכתחלה אינו די במה שיהא לה זוית חד מלאחוריה אלא יהא לה שם עקב טוב לכתחלה כי תמונתה כמו ב' ווי\"ן סגורים והעקב הוא נגד ראש וא\"ו א'. ויעשה ג\"כ עוקץ קטן לצד ימין בולט על פניה למעלה ועוקץ זה הוא כנגד ראש הוא\"ו הב':
ה' צריך לעשות לה לכתחלה תג קטן למעלה לצד שמאל וגם באחוריה יעשה עוקץ קטן שתהא מרובעת כדל\"ת ולא עגולה כרי\"ש. והנקודה שבתוכה לא תהי' רחוקה מגגה יותר מעובי קולמס ולא תהי' סמוכה לגגה אלא יהא ביניהם חלק כל כך בכדי שאדם בינוני יכירנו היטב מעל ס\"ת שעל גבי הבימה כשקורא בה. ואם נגעה ממש בגגה אפי' נגיעה דקה כחוט השערה פסולה. ולא תהא הנקודה נגד אמצע הגג אלא נגד סופו בצד שמאל ואם עשאה באמצע פסולה וצריך לתקנה. אלא א\"כ אין תיקון מועיל אזי יש להכשיר אפי' לכתחלה (ע' מג\"א סי' ל\"ב ס\"ק ל\"ג ונ\"ל דעכ\"פ יש להבחין ע\"י תינוק אם קוראה כראוי) ויש מי שקבלה בידו שהנקודה תהא דקה מלמעלה ועבה קצת מלמטה כעין יו\"ד הפוכה כי תמונת הה\"א היא דל\"ת ויו\"ד (בכל הההי\"ן חוץ מההי\"ן של שם הוי\"ה ב\"ה שיש בהן קבלה אחרת) ותהא הנקודה עקומה למטה לצד ימין ולא לצד שמאל פן תדמה לתי\"ו:
ו' צ\"ל ראשה קצר שלא תדמה לרי\"ש ורגלה ארוך שלא תדמה ליו\"ד ע\"י קריאת התינוק. וטוב שתהי' עגולה לצד ימין בראשה שלא תדמה לזיי\"ן. ואעפ\"י שראש הזיי\"ן עובר משני צדדין מ\"מ יש לחוש שמא התינוק יקראנה זיי\"ן ותפסול. ועפ\"י הסוד צ\"ל רגלה פשוט בשוה ועוביו ?מתעט?מתמעט? והולך מעט מעט עד שתחא חדה למטה. ועפ\"י קבלת האר\"י ז\"ל צריך להיות עוקץ קטן מצד שמאל בראש כל הווי\"ן שבתפילין ולא בס\"ת:
ז' צריך ליזהר שלא יהא רגלה ארוך שלא תדמה לנו\"ן פשוטה ותפסול ע\"י קריאת התינוק. וראשה צ\"ל עובר מב' הצדדין שלא תדמה לוא\"ו ויהי' מרובע עפ\"י הסוד:
ח' לכתחלה צ\"ל שתי זייני\"ן (ביניהן כעובי קולמס) והזיי\"ן חראשונה יהיה ראשה עגול בצד ימין. וחטוטרת על גביחן המחברן וגם תג קטן בראש השמאלי ועפ\"י קבלת האר\"י ז\"ל צ\"ל רגל הימיני כמו וא\"ו בתפילין וקו החטוטרת שעל רגל הימין יהי' עב ושעל רגל השמאל יהי' דק ולא יאריך בגגה כלל. ואם האריך דהיינו שעשה ב' זייני\"ן רחוקין וגג רחב פסולה משום דלא הוי חטוטרת ובתפילין ומזוזה אין לה תיקון. אבל אם עשאה כדעת רש\"י בלא חטוטרת (כמו שהיא בכתב ספרדית הנקרא וועליש) אפילו האריך בה כשרה בדיעבד אעפ\"י שאינה מרובעת (מג\"א סי' ל\"ו סק\"ג) וכן אם עשאה ד' וזיי\"ן וחטוטרת על גבה פסולה (ולענין ח\"ת ושלא כסדרן ע\"ל סי' ח' סעיף י\"א) ומ\"מ אם נמצא כן בס\"ת בשבת או בתמונת ב' ווי\"ן וחטוטרת על גביהן אין להוציא אחרת (נוב\"ק סי' ע\"ד):
ט' צריך שיהא ראש ימין שלה קצת ארוך ועגול ועוקץ פני הראש הזה כפוף מעט למטה לכתחלה אבל לא יהא כפוף הרבה לכתחלה וגם למטה יעשנה עגולה (אגור) (כי תמונתה כמו כ\"ף וזיי\"ן) וראש שמאל שלה יהי' כמו זיי\"ן (לדברי המצריכין כן בכל אותיות שעענ\"ז ג\"ץ אבל לפי קבלת האר\"י ז\"ל תהי' כוא\"ו ישרה בתפילין) אבל ראש ימין יהי' לכתחלה עגול כמו שאמרנו ולא יהא ראוי להושיב עליו כתרי התגין. שאם ראש הראשון הי' שוה וראוי לתגין כמו ראש השני לא היו מדלגי' עליו להושיבם בראש השני דומה למה שאמרו אין מעבירין על המצות. ומטעם זה כל היודי\"ן שבצד ימין בעי\"ן וצדי\"ק ושי\"ן שבס\"ת כולם פניהם כלפי מעלה ואינן ראויין להושיב עליהן כתרי התגין:
י' צ\"ל לה רגל קטן בימין ותג קטן מלמעלה בצד שמאל לכתחלה. וצריך לעשו' ראשה כפוף בשמאלו למטה שיהי' כמו עוקץ קטן יורד למטה ויהי' עוקץ זה קצר מרגלה שבימינה פן תדמה לחי\"ת. ויהי' הרגל קטן ולא גדול פן תדמה לרי\"ש או לוא\"ו ותפסל ע\"י קריאת התינוק. ונכון שיהי' הרגל כפוף קצת לכתחלה להטיב צורתה. אם חסר עוקצה השמאלי ומכ\"ש רגלה הימיני פסולה (וע\"ל סי' ט' סעיף ה'):
כ' כפופה קבלת החסיד שצריכה להיות עגולה מכל צד ולא יהא לה שום זוית לכתחל' ואם עשה לה זוית באחוריה מלמעלה כשרה אם היא עגולה מלמטה אבל אם עשה לה זוית מלמטה הרי זו דומה לבי\"ת ופסולה. וי\"א דכל שיש לה זוית למעלה או למטה פסולה. ותהי' פניה למעל' ולמטה שוים ורוחב חללה כעובי קולמס:
ך' פשוטה צ\"ל גגה קצר שלא תדמה לרי\"ש. לכן לא ימשוך אותה בסוף שיטה. ואעפ\"י שכל האותיות אין למושכן מ\"מ בדיעבד כשרות אבל זו פסולה אם התינוק אינו קוראה כהלכתה. ולכתחלה צ\"ל כל הפשוטות ארוכות כשיעור שאם היו נכפלו היו כפופות ומטעם זה לא יעשה לכא\"ף פשוטה זוית למעלה אלא תהא עגולה כמו רי\"ש שאם היו כופפין אות' היתה כא\"ף כפופה שאין חילוק ביניהם אלא שזו כפופה וזו פשוטה. ואם עשה לה זויות למעלה כמו דל\"ת יש פוסלין ויש מכשירין. ויש לסמוך עליהם בדיעבד (לדוד אמת):
ל' צריך להיות צוארה ארוך כמו וא\"ו וראשה עגול לצד ימין. ולצד שמאל זוית לראשה כמו ראש וא\"ו. כי תמונת הלמ\"ד היא כמו כא\"ף כפופה ועלי' וא\"ו. ומטעם זה יהי' זנבה עב וכפוף היטב לפניה ותהי' עגולה מאחוריה לצד ימין כמו כא\"ף כפופה אבל לצד שמאל מקום חיבור הגוף עם הצואר יהי' לה זוית בין סוף הוא\"ו שיורד בדקות לצורת כא\"ף. וכ\"ז לכתחלה. ועפ\"י הסוד צ\"ל לה ב' תגין על ראש צוארה הימיני גבוה מעט והשמאלי נמוך ממנו:
מ' פתוחה ומ\"ם סתומה צריכין שיהיו שוים לכתחל' בכל היכולת שהרי שתיהן נקראות מ\"ם אלא שזו פתוחה וזו סתומה. ולכן אין לעשות את המ\"ם הפתוחה עגולה למעלה ולמטה בצד ימין. שאם הי' עושה כן במ\"ם סתומה שמא היתה מתדמית לסמ\"ך לתינוק (ועוד כי האותיות צ\"ל ניכרות מיד כשרואין אותן בראיה קלה ולא עד שיסתכל בהן קצת) אלא צריך לעשות לה זוית למטה בצד ימין לכתחל'. ובלבד שלא יעשה לה שם עקב כמו לבי\"ת. ולמעלה עושין אותה עגולה לכתחלה כדי שתהא תמונתה ככא\"ף כפופה עם וא\"ו. ומטעם זה אין עושין את הגג עגול אלא מאריכים אותו בשוה עד כנגד קצה המושב התחתון שעי\"כ דומה לכא\"ף כפופה. והחרטום צריך שיגיע עד כנגד מושב התחתון כדי שתהא ראוי' לסתום. ותמונתה לכתחלה כמו וי\"ו עומדת מוטה קצת ולא הרבה. ולכן לא יהי' הפגם שבין הגג ובין ראש החרטום גדול כ\"כ שיצטרך למשוך ממנה בעקמומית:
ם' סתומה כבר נתבאר שיש לעשותה למעלה עגולה בצד ימין לכתחלה אבל לא למטה. ויש שעושין אותה גם למעלה בצד ימין בזוית אבל העיקר כסברא הראשונה. וגגה יהי' עובר מהוץ לסתימה כעובי קולמס כי זהו שיעור הנקודה של מ\"ם פתוחה וגם הסתומה תמונתה כא\"ף וי\"ו אלא שהוי\"ו סותמתה. ואם הרחיב צד העליון יותר מן הראוי כזה % אם אפשר לתקן בקל טוב. אבל אם היא בשם קודש תשאר כמו שהיא וכשר (נוב\"ק סי' פ' ע\"ש וע\"ל באות ה\"א דכותי'. וגם הכא נראה דצריך הבחנת תינוק):
נ' יהא ראשה כמו זיי\"ן כי צריכה להיות שוה לנו\"ן פשוטה בכל היכולת לכתחלה. שהרי שתיהן נקראות נו\"ן אלא שזו כפופה וזו פשוטה. והפשוטה ג\"כ צ\"ל בענין שאם תכפפנה תהי' כפופה כמשי\"ת. ויהי' הראש קצר ומושכה התחתון משוך לצד שמאל היטב יותר מן הראש שלא תדמה לבית. וצוארה קצת ארוך כדי להסמיך אות אצל ראשה כמ\"ש למעלה ותהי' עגולה מלמטה לצד ימין. וכן כל האותיות הכפופות צ\"ל לכתחלה עגולות למטה שאם תפשטנה תהי' פשוטה: ן' פשוטה תואר צורתה כמו זיי\"ן אך שהיא ארוכה כשיעור שתהא ראויה להעשות נו\"ן כפופה אם תכפפנה כמ\"ש למעלה בכא\"ף פשוטה. ואם היא קצרה מראין לתינוק ואם קוראה זיי\"ן פסולה. וכן אם עשאה כמין וא\"ו ארוכה ג\"כ פסולה:
ס' צריכה שתהא מלמעלה גגה שוה לכתחלה כי היא מחוברת משתי אותיות כ\"ף כפופ' דבוקה עם וא\"ו בסופה. וצריכה שתהי' עגולה בשלש זויותיה. ומושבה קצר. וגגה למעלה יהא לכתחלה עובר חוץ לסתימה כעובי קולמס שהוא שיעור ראשה של וא\"ו:
ע' יהי' הראש הראשון כעין יו\"ד שפניה מעט למעלה מטעם שנתבאר למעלה באות טי\"ת. וגופה בעמידה כדי שיוכל להסמיך אות אצלה והראש השני יהי' כמו זיי\"ן עומד בה מטעם שנתבאר למעלה שם. אבל עפ\"י קבלת האר\"י ז\"ל יהיו ב' הקוין של העייני\"ן שבתפילין כמו שתי ווין ישרות:
פ' כפופה קבלח מהחסיד לעשות לה זויות לכתחל' למעלה בצד ימין מבפנים ומבחוץ. אבל למטה תהי' עגולה מבחוץ כמו כל הכפופות שצריכות להיות עגולות למטה לכתחלה. אבל מבפנים שם תהא לה זויות כדי שיהא בלבן שבפנים צורת ב' כי כן קבלה מהחסיד. ויעשה לה עוקץ על פני' לצד שמאל. ועוקץ זה ירד למטה אל הנקודה שבתוכה. שהנקודה ומשך העוקץ יהי' כתמונת וי\"ו ולכן תהי' הנקודה למטה לצד שמאל עגולה (ב\"י בשם ב\"ש) ויזהר שלא תיגע הנקודה אפי' בעוקץ דק בשום מקום חוץ מן העוקץ שהיא תלויה בו:
ף' פשוטה צריכה להיות עגולה למעלה לצד ימין לכתחלה כמו שהכפופה היא למטה. אבל קבלת החסיד לעשותה מרובעת למעלה כמו שהכפופה היא למעלה. וצ\"ל ארוכה לכתחלה כשיעור שתהא ראויה להעשות פ\"א כפופה אם תכפפנה. ויזהר בנקודה שבתוכה שלא תהי' הפוכ' לצד חוץ פן תדמה לתי\"ו (ב\"י בשם הראי\"ס):
צ' כפופה ראשה הראשון יהא כפוף קצת כלפי מעלה מטעם שנתבאר למעלה וירכה ידביק באמצע צוארה ולא למטה פן תדמה לעי\"ן. וראשה הב' כמו זיי\"ן מטעם שנתבאר למעלה וצוארה קצת ארוך כדי להסמיך אות אצל ראשה (כמש\"ל באות ג') ומושבה משוך לצד שמאל היטב כי תואר גופה היא כמו נו\"ן כפופה ויו\"ד עליה. ותהי' עגולה למטה בצד ימין לכתחלה כמו בכל הכפופות. אם כתב יוד העליונה הפוכה כזה % אם אפשר לתקן בנקל יתקן. ועפ\"י קבלת האר\"י ז\"ל כל הצדיקי\"ן שבתפילין יהיו ראש ימין כמו יו\"ד הפוכה ושמאל נון כפופה:
ץ' פשוטה תהינה ראשיה כמו של הכפופה. ורגלה תרד למטה מדיבוק הראשים לכתחלה בכדי שתהא ראויה לעשותה כפופה:
ק' צ\"ל תג קטן על גגה בצד שמאל נוטה לצד הרי\"ש. וירכה הימינית צ\"ל עקומה היטב לצד רגל שמאל. ורגל שמאל לא יגע לא בירך ולא בגג ואם נגע פסול. ולא ירחיקו מן הגג הרבה אלא כמו נקודת הה\"א. ויש למשוך אותו קצת באלכסון לצד ימין. אם משך את הגג יותר מן הראוי והרגל הוא באמצע דינה כמו בה\"א (פרמ\"ג):
ר' תהי' עגולה ממש למעלה שלא תדמה לדל\"ת ותפסול ע\"י קריאת התינוק וגגה ארוך שלא תדמה לוי\"ו. וירכה קצר שלא תדמה לכא\"ף פשוטה ותפסול ע\"י קריאת התינוק:
ש' ראשה הראשון כעין יו\"ד שפניה למעלה וכן ראשה השני מטעם שנתבאר למעלה. הראשון עם גופו הוא כעין וי\"ו נמשך בשיפוע עד קצה רגל השלישי. והראש האמצעי הוא כמו יו\"ד. ועלי' עוקץ משמאל. וראש השלישי כעין זיי\"ן מטעם שנתבאר שם (וצירופו זי\"ו) ולפי קבלת האר\"י ז\"ל כל השיני\"ן שבתפילין יהיו ג' קוין כמו ג' ווי\"ן ישרות. וצריך לדבק ראש האמצעי לצד שמאלה למטה. ומושבה למטה לא יהי' רחב אלא חד לצד שמאל לכתחלה ואז יהיו כל הג' ראשים עומדים למטה על רגל א' כמו הקו\"ף והרי\"ש:
ת' קבלה מהראשונים שיהי' גגה עם רגל הימין כמו דל\"ת. ורגל שמאל יש שעושין כעין וא\"ו הפוכה ויש שעושין כמו דל\"ת קטנה הפוכה. וכל מקום שההלכה רופפת בידך הלך אחר המנהג. וכל זאת לכתחלה. אם משך גג התא\"ו יותר מן הראוי והרגל באמצע דינה כמו בה\"א וקו\"ף (פרמ\"ג):", + "כל אות צריך להיות גולם אחד. כגון יוד\"י העי\"ן והפ\"א והצדיק והשי\"ן ורגלי התא\"ו צ\"ל נוגעות באות ובאחת שאינה נוגעת פסולה כמשי\"ת. וכן מ\"ם סתימה וסמ\"ך צ\"ל מודבקות וסמוכות לגמרי ואפי' פירוד דק כחוט השערה פוסל בהן וכן בשאר אותיות חוץ מרגל הה\"א והקו\"ף שאין להם ליגע ואם נוגעין פסולין כמשי\"ת. וכן יזהר בכל אות שלא יגע אפי' בעצמו ואפי' בעוקץ דק חוץ ממקום שצריך להיות שם מחובר:", + "אותיות שעטנ\"ז ג\"ץ וה\"ה נו\"ן פשוטה וצדי\"ק כפופה בכל מקום שהן צריכין לזיינן בג' תגין כעין זייני\"ן קטנים ודקים כחוט השערה. וצריכין שיהיו התגים נוגעין בגוף האות וכל אחד נפרד מחברו ואם אינן נוגעין בגוף האות או שנוגעין זה בזה פסולים וצריכין לתקנם. גם צריכין שיהיו התגים כל אחד מגיע לגוף האות נפרד כל תג מחברו במקום דיבוקו באות שלא יהיו אלא זייני\"ן לא עי\"ן או שי\"ן. ולא ידביקן בסוף האות כ\"א באמצעותן. ובדיעבד אם לא עשה להם תגים כלל כשרים. ויש פוסלים אם לא תייג שעטנ\"ז ג\"ץ ויש לחוש לדבריהם להחמיר בשל תורה ולתקנן. ואפי' בתו\"מ מועיל תיקון ואין בזה משום שלא כסדרן כיון שגוף האות צורתו עלי':", + "נוהגין הסופרים לעשות עוד תגין בכמה מקומות ואין חשש בזה רק שיזהרו מאוד כשעושין על היו\"ד או על הוא\"ו שיעשו אותן דקין שלא תתקלקל צורת האות:", + "י\"א שאין לכתוב דברים של חול בכתב אשורית שכותבין בו את התורה:" + ], + [ + "דיני הבחנה ע\"י תינוק. ובו ד' סעיפים:
כל אות שיש בה ספק שמא אין בה כשיעור הראוי בענין שהוא פסולה או שמא אין צורתה עלי' בענין שהיא פסולה. מראין אותה לתינוק שאינו לא חכם ולא טיפש אם יודע לקרותה כהלכתה כשרה. ודוקא כשאנו מסופקים מועיל הבחנת התינוק משום דאז לא הוי רק גילוי מילתא בעלמ'. אבל אם אנו רואים שאין האות כהלכתו. וכן אם נפסק ויוד\"י האלו\"ף מן האלו\"ף או יוד\"י העי\"ן והשי\"ן ורגלי התי\"ו וכדומה אעפ\"י שהתינוק קורא אותו מאחר שעינינו רואות שאין האות כתיקונו פסול:", + "תינוק שאינו לא חכם ולא טיפש היינו שאינו מבין את הענין אבל יודע ומבין את האותיו' היטב. ואין צריכין לכסות בפניו את האותיות שלאחר האות שמסופקין בו אבל האותיות שלפניו נוהגין לכסות:", + "אות שנפסק בנקב ונשאר מקצתו גם מן הנקב ולמטה. אזי כשמראין אותו לתינוק לדעת אם נשאר בו שיעור אות צריכין לכסות את החלק שמתחת לנקב כי התינוק יצרפו ובאמת אין לו צירוף (ט\"ז סי' ל\"ב ס\"ק י') וכן אם קפצה הדיו ממקצת אות ונשאר שם רושם. כשמראין לתינוק את הנשאר שהוא שחור להבחין אם בזה שהוא שחור יש בו שיעור אות צריכין לכסות את הרושם שלא יצרפו התינוק (פרמ\"ג):", + "אם התינוקות מחולקין הולכין אחר הרוב (לדוד אמת):" + ], + [ + "שצריכה להיות כתיבה תמה וריוח בין האותיות ובין התיבות. ובו ט\"ס:
כתיב וכתבתם ודרשינן שתהא כתיבה תמה. דהיינו שכל אות תהא ניכרת היטב ובכלל זה שלא תדבק אות לחברתה ואפי' בעוקץ דק כל שהוא ואפי' בתגין שלהן לא יגעו (וע\"ל סי' ה' סעי' ד') אלא תהא כל אות מוקפת גויל בכל רוחותיה. אם כתב אלו\"ף למ\"ד ביחד כזה % אינו כשר:
יניח ריוח בין אות לאות כחוט השערה. ולא יהיו מופרדות הרבה זו מזו כדי שלא תהא תיבה אחת נראית כשתים ובין תיבה לתיבה יניח ריוח כמלא אות קטנה (דהיינו אות יו\"ד מזה הכתב שהוא כותב עתה) ולא יקרבם ביותר שלא תהינה שתי תיבות נראות כאחת. ואם שינה שהרחיק בין האותיות עד שהתיבה נראית כמו שתים לתינוק הלא חכים ולא טיפש (ע\"ל סי' ו') או שקירב שתי תיבות עד שנראות להתינוק כמו אחת פסול. אם נחסר איזה אות בסוף התיבה או בתחלתה ותלה אותה למעלה בין השורות אע\"פ שאם נטיל את האות הזה בתוך השורה לא ישאר ריוח כלל בין שתי התיבות מ\"מ כשר שהרי עכ\"פ אנו רואים עתה שהן שתי תיבות: ", + "הקלף צריך להיות שלם שלא יהיו בו נקבים. אך אם הוא נקב קטן כ\"כ שהדיו עוברת עליו וסותמתו כשר. ואם גם לאחר הכתיבה נראה הנקב נגד השמש אם הוא בקו דק של האות שעי\"ז נחלק האות לשתים פסול. אבל אם הוא במקום שהאות הוא עב והדיו מקיף את הנקב מכל צד כשר (כ\"נ מדקדוק לשון המג\"א) (ונ\"ל דיש לדבק קצת קלף מבחוץ ולמלא את הנקב בדיו) ונ\"ל דאם אין הדיו מקיף את כל הנקב אעפ\"י שאין האות נחלק לשתים כגון שהוא בקצה אחד מן האות דמחמת זה יש שם חסרון היקף גויל יש להחמיר אעפ\"י שהנקב דק כ\"כ עד שאינו ניכר רק נגד השמש:", + "אם רגל הכא\"ף הפשוטה וכיוצא בה מגיע לסוף הקלף בין לסוף היריעה בין שיש שם נקב בתוך היריעה ומשך את האות עד הנקב או שהנקב הוא מצד האות בין מבפנים בין מבחוץ פסול משום דמתחלת הכתיבה אינו מוקף גויל (ואופן התיקון עיין בחקירה ד'):", + "הא דפסלינן כשהי' ההפסק מתחלה היינו דוקא כשניכר ההפסק. אבל אם הי' בגויל סדק דק מאוד שאינו נראה רק ע\"י הבטה דקה ואינו עובר מבחוץ רק מצד הכתב והוא מהודק ואינו ניכר אלא אם מגביהו באצבעו מאחורי הגויל כשר (מג\"א שם ס\"ק כ\"א):", + "אם לאחר שנכתב האות בהכשר ניקב שם הקלף ונפסק האות אם נשאר שיעור אות עד ההפסק כשר (אעפ\"י שעתה אינו מ\"ג) ואם לאו פסול. ואם אנו מסופקין כגון שנפסק רגל הוא\"ו ואנו מסופקין אם עדיין צורת וא\"ו עלי' או צורת יו\"ד וכן נו\"ן פשוטה שנפסקה ואנו מסופקין אם עדיין צורת נו\"ן עלי' או צורת ז' וכיוצא בזה מביאין תינוק דלא חכים ולא טיפש (כמבואר בסי' ו') אם קורא אותו כראוי כשר ואם לאו פסול:", + "ניקב רגל השמאלי של הה\"א אם נשתייר ממנו כשיעור יו\"ד כשר ואם לאו פסול. וכן אם ניקב רגל הימיני של הה\"א אם נשתייר ממנו כשיעור יו\"ד כשר אך צריכין להשגיח אם הרגל השמאלי עומד כנגד מה שנשאר מן הימיני דאם אינו כן פשיטא שאין עלי' צורת ה\"א (ע' פרמ\"ג סי' ל\"ב א\"א ס\"ק ל\"ג) ואם נפסקו בעוביין אם נשתייר חוט דק כמו וא\"ו דקה כשר. ואם נעשה נקב בקוצה של יו\"ד יבואר אי\"ה בחקירה ד':", + "אם ניקב חלל הב' או הה\"א וכדומה אעפ\"י שניקב כל החלל ואינו מוקף גויל כלל. וכן אם ניקב בין אות לאות ולא נשאר ביניהם שום קלף מ\"מ כשר כיון שמתחלת הכתיבה היו מ\"ג ויש פוסלין באלו ע\"כ אם אפשר יש לגרוד שם קצת לעשותן מ\"ג (ע' חקירה ד'):", + "צריכין ליזהר שלא יכנוס ראש הלמ\"ד שבשיטה זו לתוך חלל אות שבשיטה שלמעל' אפי' בלא נגיעה:", + "אם כתב מצות מלא ומחק את הוא\"ו והאריך את הצדי\"ק למטה יש להחמיר דכל עוד שאינו מאריך את האות גם למעלה נחשבת כשתי תיבות. אבל אם בתחלת הכתיבה ממשיך רגל התחתון וכותב את האות הסמוך בתוכו כזה % מותר דהא הוי ממש תיבה אחת (מג\"א):" + ], + [ + "פסול חק תוכות. ובו ט\"ז סעיפים:
עוד ילפינין מדכתיב וכתבתם דבעינין שיהיו האותיו' נעשות דוקא בכתיבה ולא ע\"י חקיקה והיינו ע\"י חק תוכות. כגון שחקק תוך האות וצדדיו וע\"י זה נמצא שנשאר אות בתמונתו זהו פסול משום חק תוכות. ולכן אם טעה וכתב דל\"ת במקום רי\"ש או בית במקום כ\"ף וכן איפכא אין תקנה לגרוד את התג ולתקן בזה משום דהוי חק תוכות:", + "ואפילו לא נעשה רק מקצת האות בחק תוכות ג\"כ פסול (ע' חקירה ב') לכן אם התחיל וכתב מקצת האות כראוי ונתקלקל ע\"י שטעה או ע\"י טפת דיו שנפלה עליו ומחסרת קצת מן האות אפי' אם אינה מחסרת ממנה אלא קוצה והוא קוץ שהאות נפסלת בחסרונו וגרד מן הקלקול ולמטה ואח\"כ גמר את האות בכתיבה ג\"כ פסול. דכיון שמתחלה נפסד כל האות ע\"י הקלקול ורק ע\"י הגרירה נשאר צורת מקצת האות הו\"ל חק תוכות ופסול. אלא צריך לגרוד כולו ויכתוב את כל האות בהכשר. אך באות שהוא מורכב משתי כתיבות ונפסל בכתיבה שניה אינו צריך לגרוד אלא החלק שנפסל (וע\"ל סעי' ח' שיש מחמירין גם בזה) וצריכין הסופרים ליזהר מאוד בדיני חק תוכות. ונבאר פה מקצתן ומהן תקיש על השאר:", + "אם נדבקה היו\"ד העליונה של האלוף בקו האמצעי ההולך באלכסון בזה יש חילוק. שאם כתב תחלה את היו\"ד ואח\"כ את הקו האמצעי הרי היו\"ד נכתבה בהכשר ויגרור רק את הקו האמצעי כולו מפני שהוא נפסל קודם שנגמר. אבל אם כתב תחלה את הקו האמצעי ואח\"כ את היו\"ד ונדבקה יגרוד את היוד ולא את הקו כי הקו נכתב בהכשר והיו\"ד בפיסול. ואם לא תיקן עד לאחר שכתב גם את היו\"ד התחתונה אזי צריך לגרוד גם אותה. כי זהו הכלל שכל מה שנכתב בפיסול צריך גרידה. ואם היו\"ד התחתונה נדבקה ולא העליונה אינו צריך רק לגרוד אותה ולכתבה מחדש:", + "ואם נכתבה כל האלוף בהכשר ואח\"כ נפלה טפת דיו אפי' על היוד העליונה די לגרוד אותה לבדה ולכתבה בהכשר:", + "אם נפלה טפת דיו אפי' היא לחה עדיין תוך חלל ב' ונראית כמו פ\"א או שאין שם בי\"ת עלי' או שנפלה לתוך אות אחרת ואינה ניכרת האות פסולה ואין לה תקנה לגרוד טפת הדיו שע\"י כן תהי' האות כתיקונו אלא צריך לגרוד כל האות ואם טעה וכתב ה\"א במקום דל\"ת ג\"כ אינו מועיל לגרוד הרגל וישאר דלת אבל מ\"מ אינו צריך לגרוד כל האות אלא לאחר שגרד את הטפה יגרוד גם את הגג עד שיתבטל צורת דלת ויחזור וישלימה בכתב. אם כתב ך' פשוטה במקום ה\"א ימחוק תחלה מן הרגל עד שנעשה דלת ואח\"כ יכתוב את הרגל השמאלי (ע' סק\"י) ואם יכתוב תחלה את הרגל השמאלי אין לה תקנה עד שימחוק כל הרגל. ואם אירע כה\"ג בשם צ\"ע (פרמ\"ג סי' ל\"ב א\"א ס\"ק כ\"ו):", + "מ\"ם פתוחה שנדבקה פתיחתה ונסתמה אינו מועיל לגרוד את הדבק ולפתחה ומאי תקנתה יגרוד כל החרטום שתשאר כמו כ' או נון כפופה ואח\"כ ישלימה בהכשר. וה\"ה בכל אות שנכתב בשתי כתיבות ונעשה פסול בכתיבה אחת אינו צריך לגרוד רק אותה. אבל ריש שעשאה כמין דל\"ת יש להחמיר ולומר דלא סגי כשיגרוד את הירך לבד ויחזור ויכתבנו כמין ריש משום דבין הגג בין הירך נעשה בפסול הלכך צריך לגרוד שניהן ואם כתב מתחל' רי\"ש ואח\"כ טעה ועשה בו תג כעין דלת סגי לי' כשיגרוד את הגג או את הירך עם התג ויחזור ויכתבנו כמו רי\"ש. והמחמיר גם בזה תע\"ב:", + "יו\"ד שעוקץ השמאלי שלה ארוך כמו הרגל הימין (או יותר) ומתוך כך נראית כעין חי\"ת. אופן תקנתה נראה לי כך. אם הסופר כתב תחלה את היו\"ד עם הרגל הימיני ואח\"כ עשה את העוקץ השמאלי והאריכו יותר מדאי. אז די שיגרור רק את העוקץ הזה וגם את הרגל הימיני ויחזור ויתקנם כראוי. אבל אם עשה את השמאלי תחלה (כאשר נוהגין הרבה סופרי' בכתיבת היו\"ד שעושין תחלה קו דק שיהי' התג והעוקץ השמאלי וממנו מושכים גוף היו\"ד) אזי צריך למחוק כל היו\"ד ולכתבה מחדש. בין כך ובין כך אם יוכל לתקנה בדיו מה טוב (וביו\"ד מן השם ע\"ל סי' י\"ב סעי' י\"ב):", + "יש מן הגדולים שהורו דגם אות שנכתב בשתי כתיבות כגון מ\"ם פתוחה שנסתמ' וכדומה אין די לגרוד החלק השני שנפסל לבדו אלא צריכין לגרוד כל האות ולכתבו מחדש וכן יש להחמיר לכתחלה היכא דאפשר (ג\"פ סי' קכ\"ה ס\"ק ל\"ח. ושו\"ת זכרון יוסף סי' ג'):", + "אם משך גגה של כא\"ף פשוטה עד שהיא דומה לרי\"ש צריך לגרוד את הגג עד שלא תשאר רק צורת וא\"ו ואם אירע כן בשם אלהיך ע\"ל סי' י\"ב סעי' י\"ג:", + "אם טעה וכתב ה\"א במקום חי\"ת יותר טוב לגרוד כל הה\"א. ובדיעבד אם תיקן באופן זה שגרד את הרגל שלה וגם את הגג עד שלא נשאר ממנו רק מעט ורגל ימין כצורת וא\"ו או זי\"ן ואח\"כ כתב מצד שמאל זי\"ן וחברן בחטוטרת ג\"כ כשר דכיון שאנו מכשירין בדיעבד ח' בלא חטוטרת א\"כ כשנכתבה הדל\"ת של הה\"א לא נכתבה בפסול כי היתה ראוי' לעשות ממנה חי\"ת פשוטה וכיון שלא נכתבה הדל\"ת בפסול אין מן ההכרח לגרדה כולה אלא מה שצריכין לתקן:", + "אם עשה חי\"ת באופן זה. שכתב דל\"ת וזי\"ן וחטוטרת על גביהן. אם דבק את קצה הימין של החטוטרת בצד ימין של הדל\"ת דהיינו כנגד הרגל הימיני כזה % יש תקנה לגרוד מן הדל\"ת עד שתעשה זי\"ן וכשר אף בתפילין ומזוזות אף לאחר שכתב להלן (ולא הוי משום זה שלא כסדרן כיון שאינו צריך לתקן ע\"י כתיבה) אבל אם חבר את החטוטרת בצד השמאלי של הדל\"ת כזה % צריכין לגרוד כולה או לכל הפחות החטוטרת והגג של הדל\"ת עד שלא ישאר רק כמו זי\"ן ואח\"כ יעשה את החטוטרת. ובתפילין ומזוזה אם כתב להלן שוב אין לה תקנה ואין חילוק בכל זה בין שעשה את הדל\"ת מצד ימין ואת הזי\"ן מצד שמאל בין איפכא:", + "אם כתב שי\"ן בד' ראשים אף שהתינוק יודע לקרותה מ\"מ אין תקנה לגרוד יו\"ד אחת שתשאר בג' ראשים אלא צריך לבטל צורתה ולהשלימה דאל\"כ הו\"ל חק תוכות ובתו\"מ אם כתב להלן אין לה תקנה משום שיהי' שלא כסדרן:", + "בכל מקום שהאות נפסל משום חק תוכות אף אם יעבור עלי' אח\"כ בקולמוס לא מהני:", + "אם נטף שעוה או חלב על אותיות אע\"פ שאין האותיות נראין מ\"מ לאחר שהסיר את השעוה והחלב כשר (וע\"ל סי' י\"א סעי' ד') ואין בזה משום ח\"ת דהא גם כשהי' עליהן השעוה והחלב לא נתבטלו אלא שהיו מכוסים:", + "אם נדבק אות לאות ולא נתקלקלה צורתו אלא כל א' צורתו עלי'. אם נעשה הדיבוק קודם שנגמר האות אין להתיר לגרוד את הדיבוק לבדו אלא בשעת הדחק כגון באות מן השם. ונ\"ל דה\"ה בתפילין ומזוזה כשכתב להלן שלא להצריכן גניזה. אבל שלא בשעת הדחק צריכין לגרוד כל האות השני שנדבק לחברו. אבל אם נעשה הדיבוק לאחר שנגמר האות כגון שכתב וא\"ו אצל נו\"ן ונדבקה הוא\"ו למטה אצל הנו\"ן יכולין לגרוד את הדיבוק לבדו ואין בזה משום ח\"ת כיון שצורת הוא\"ו נגמרה קודם שנדבקה. והמחמיר גם בזה לגרוד כל הוא\"ו תבא עליו ברכה (עיין חקירה ו'):", + "ואם לאחר שכבר סלק ידו והגביה הקולמס מן האות אח\"כ נדבקו. בין שהדיבוק הוא למטה בין שהוא למעלה גורד ואין בכך כלום. והוא שלא נתקלקלו צורות האותיות אבל אם נשתנה צורת האות ע\"י הדיבוק בין אות הראשון בין אות השני פשיטא דלא מהני גרידה אלא צריכין לתקנו בדרך שנתבאר לעיל:" + ], + [ + "תפילין ומזוזות צריכין כתיבה כסדרן. ובו י\"א סעיפים:
תפילין ומזוזות צריכין לכתוב אותן כסדרן ואם כתבן שלא כסדרן בין שהקדים וכתב פרשה המאוחרת להמוקדמת בין שכתב התיבות או האותיות שלא כסדרן פסולין. לכן אם נמצא שחסר אות אחת אין להם תקנה אלא א\"כ יכול לגרוד ממטה למעלה עד מקום החסרון (אם אין שם שם) ויכתוב שם את החסרון ואח\"כ יכתוב מה שגרד על מקום הגרד:", + "אבל אם יתר אות אחת יש לה תקנה ע\"י שיגרוד אותה אם היא בסוף תיבה או בתחלתה אבל אם היא באמצע תיבה לא משום דכשיגרוד יהי' נראה כשתי תיבות. ואם יוכל למשוך האות שלפניו כגון שכתב לאבותיך מלא וא\"ו שיוכל למחוק את הוא\"ו ולמשוך את הבי\"ת שפיר דמי. וכן אם יוכל להעבות אות שלפניו או שלאחריו ג\"כ מהני שאין בזה משום שינוי האות:", + "כל אות שהיא כתובה שלא כתיקונה או שנתקלקלה אח\"כ ואין צורתה עלי' כגון נגע רגל האלו\"ף בגג האלוף או פני האלוף בפניה בגג שתחתי' או שהי' רגל הה\"א או הקו\"ף נוגעים (שבכל אלו אין די בגרידה לבד אלא שצריכין לבטל צורת האות ולכתבו מחדש דלא ליהוי ח\"ת כמ\"ש בסי' ח') או שהיתה אות חלוקה לשתי אותיות בין מתחלת הכתיבה בין שנפסק אח\"כ כגון צד\"י שנעשית יו\"ד נו\"ן או שי\"ן שנעשית עי\"ן יו\"ד או מ\"ם פתוחה שנעשית כא\"ף וא\"ו. וכן למ\"ד שנפסק צוארה ונראית כמו כ\"ף וי\"ו. וכן חי\"ת שבכתב ספרדית שהיא בלא חטוטרת אם רגל השמאלי נפסק קצת מן הגג ונדמה לה\"א וכל כיוצא בזה שע\"י ההפסק נדמה לאות אחר אפי' התינוק קורא אותן כראוי אם לאחר שכתב להלן תקנם הוי שלא כסדרן ופסולים:", + "אבל אם צורת האות ניכרת אעפ\"י שיש בהן קצת הפסק כגון שלא היו מקצת יוד\"י האלפי\"ן והשיני\"ן והעיני\"ן ורגלי התאוי\"ן נוגעין בגוף האות אבל תינוק מכירם וכן בי\"ת או דל\"ת שנפרדו כפירוד דק כזה מן הגג. אעפ\"י שגם כל אלו פסולים קודם התיקון (כמ\"ש בסי' ה' ס\"ג) מ\"מ יכול לתקנם גם לאחר שכתב להלן דכיון דצורת האות היתה ניכרת אין בו משום שלא כסדרן וה\"ה אם חוטרא דחי\"ת למעלה אין נוגעין זה לזה אך אין פרידתן ניכר להדיא אעפ\"י שהתינוק קוראו שני זיני\"ן מותר להדביקן גם לאחר שכתב להלן כי מה שהתינוק אינו קוראו חי\"ת זהו מפני שאינו מורגל בחי\"ת כזה (ודין חי\"ת שעשאה מד' וז' ע' סי' ח' סעי' י\"א) ויש חוששין גם בכל אלו משום שלכ\"ס. ואף דאנן קיימ\"ל להקל מ\"מ הסופר ידקדק היטב בשעת כתיבתו שלא יצטרך לבא לידי קולא (כ\"כ בס' מלא\"ש) ונראה לי דאם מ\"ם סתומה או סמ\"ך נפרדו קצת אף שהתינוק קוראו כראוי אין להתיר להדביקן בתו\"מ לאחר שכתב להלן משום חשש שלא כסדרן:", + "כבר כתבנו (בסי' ה') כי היו\"ד צריכה להיות לה תג מלמעלה בצד שמא' וכן עוקץ מלמט' שם ורגל בצד ימין. ואם נמצא בתו\"מ שחסר רגל הימין. אינו מועיל תיקון כי בלא רגל זה אין שם יו\"ד עלי' כלל וא\"כ בתיקונו הוי שלא כסדרן. אבל אם חסר עוקץ השמאלי מועיל תיקון משום דגם בלא עוקץ זה שם יו\"ד עלי'. ומ\"מ הסופר יזהר מאוד לעשו' גם עוקץ זה קודם שיכתוב האות שלאחריו. משום דיש מן הגדולים שאומרים דגם עוקץ זה מעכב ואין מועיל בו תיקון משום שלכ\"ס. ואף דקימ\"ל להקל. מ\"מ לכתחלה יש ליזהר. וכן הדין בתג העליון (מלא\"ש):", + "אותיות הדבוקות כבר נתבאר (בסי' ח' סעי' ט\"ז) דכל שלא נשתנה צורתן יכולין להפרידן (וע\"ש) ונראה לי דכ\"ש אם נמצאו שתי תיבות סמוכות זו לזו כמו תיבה אחת כגון עלכן אם יוכל לגרוד קצת מן הלמ\"ד וקצת מן הכא\"ף ושיהיו נראין לשתי תיבות שפיר דמי:", + "אם כתב תיבה אחת יתרה ימחקנה דאין לחוש לר\"ת דס\"ל דשיעור הפסק סתימה היא ג' אותיות. ובסימן י\"א ס\"ט יתבאר דיש למחוק תיבה שניה. ואמנם אם לפני התיבה הראשונה יש דל\"ת או רי\"ש או בי\"ת וכדומה שיכול למושכו ימחוק הראשונה כדי לחוש לר\"ת. ואם כשימחוק ישאר כשיעור ט' אותיות (יודי\"ן) שהוא שיעור פרשה לכ\"ע ויפסול ימשוך האות שלפני' אם יוכל ואפי' היא ה\"א או קו\"ף שאם ימשוך אותן לא יהי' הרגל נגד סופן לית לן בה משום דאי אפשר בענין אחר (ובסי' ה' אות ה' כתבתי דיש להבחין ע\"י תינוק) שאם ימחוק את הרגל ויכתבהו בסוף תהי' שלא כסדרן. אבל במקום שאפשר אין להכשיר ה\"א או קו\"ף כזו כמ\"ש בסי' ה':", + "אם כתב שתי פעמים תיבת השמרו מותר למחוק את הוא\"ו מן השמרו הראשון והשמר השני והוא\"ו תשאר וימשוך את הרי\"ש אל הוא\"ו שתהא תיבה אחת. וכן כל כיוצא בזה. ואפילו אם היתה התיבה השניה תיבה שאינה מענין תפילין ומזוזה כלל מותר. כי הכלל הוא שכל שנשאר צורת האות אף שנפסל מצד אחר יכול למשוך כדי להכשיר ולא הוי משום זה שלא כסדרן:", + "אות שהוכהה קצת מראה הדיו שלה אם עדיין שחור כראוי מותר להעביר עלי' דיו מחדש ואין בזה משום שלא כסדרן כיון שגם עתה האות כשר ואינו מעביר עלי' את הדיו אלא להאירו ולקיימו שלא יתמחק יותר. אבל אם נתאדם האות או שנשתנה למראה אחר שאינו שחור לא מהני מה שיעביר עלי' דיו דהוי שלא כסדרן (עיין חקירה ז'):", + "כיון שתפילין ומזוזות צריכין לכתוב אותן כסדרן דוקא. לכן צריך ליזהר כשיגיע לכתוב שם קודש (שאסור במחיקה כמ\"ש אי\"ה בסי' י\"א) שיקרא תחלה בדקדוק היטב כל מה שכתב עד כאן כדי שלא יבאו לידי גניזה. וכן כל פרשה שבתפילין אחר שיכתבנה יקראנה היטב בכוונה ודקדוק פעמים ושלש. כי שמא יש בה פסול ויפסלו גם הפרשות שיכתוב אחריה. לכן צריך לדקדק היטב שלא יבא לידי כך:", + "אין תולין בתפילין ומזוזות אפי' באופן שתהא הכתיבה כסדרן. כגון שהי' צריך לכתוב תיבות מימים ימימה. וראה כי לא ישאר לו עוד שיעור פתוחה ע\"כ תלה תיבת ימים למעלה בין השיטין ואח\"כ כתב למטה בתוך השיטה תיבת ימימה פסול (ע' חקירה ח'):" + ], + [ + "קדושת השם וכתיבתו י ובו י\"ח סעיפים:
אעפ\"י שאמר בתחלת הכתיבה שהוא כותב לשם קדושת ס\"ת או תפילין או מזוזה (כמ\"ש בסי' ד') בכל פעם שהוא בא לכתוב שם מן השמות הקדושים והטהורי' שאינם נמחקין (שיתבארו אי\"ה בסימן שאח\"ז סעי' ה') צריך לקדשו קודם כתיבתו. ואפילו מקצת מן השם שהוא בא לכתוב כגון שנתקלקל איזה אות או מקצת אות ואפי' קוצה של יו\"ד המעכב אם נתקלקל והוא בא לתקנו צריך לקדשו מתחלה:", + "לכן אם נחסר איזה אות מן השם ובסמוך לו נמצא אות או אותיות שיוכל לעשות מהן אות לתשלום השם ואפי' היו אותיות אלו מן הנטפלין (שאינן קדושות מצד עצמן) כגון שהי' צריך לכתוב אלקים וטעה וחשב שצריך לכתוב אלקינו וכשנזכר מן הטעות רוצה לעשות מן הנ\"ו מ\"ם סתומה אסור לעשו' כן כיון שהנ\"ו לא נתקדשו (ע\"ל סי' י\"א ס\"ק ט\"ז):", + "כיצד מקדשו. אומר קודם כתיבתו הנני כותב לשם קדושת השם וי\"א דסגי במחשבה שיחשב במחשבתו שהוא כותב לשם קדושת השם ויש לסמוך על זה בדיעבד:", + "אבל אם גם מחשבה לשם קדושה לא היתה הרי זה פסול. וכיון שנפסל לא מהני מה שיעבור עליו אח\"כ בקולמס לקדשו. ואפי' שם אחד ששכח לקדשו ואינו יודע איזה הוא נפסל כל הס\"ת (בל\"י בשם הלכות קטנות וע' בס' מלאכת הקודש בסוף הספר):", + "היה כותב ב' או ג' שמות לכתחלה יש לקדש כל שם בפני עצמו דכל חד שם שלם הוא וכוונה אחריתא היא. ובדיעבד די בקדושה אחת לכולן אם לא הפסיק ביניהם (בני יונה וע\"ל סעי' י\"ב):", + "כשם שהוא מחוייב לקדש את השם הנכבד והנורא כך אסור לו לקדש שם שהוא חול כמו לא יהי' לך אלהים אחרים. ואפי' שם שאינו מורה על העכו\"ם רק על דבר אחר כמו עד האלהים יבא דבר שניהם שפירושו לפני הדיינים. וכן יש לאל ידי וכדומה אסור לקדשו לשמו ית\"ש. דכיון שהוא חול ואינו ראוי לקודש הו\"ל כמקדיש בעלי מומין למזבח (ע' בר\"י סי' רע\"ו. ואם עבר וקדשו ע\"ל סי' י\"א סעי' ט\"ז):", + "ויש הרבה שמות בתורה אשר לפי ההבנה הפשוטה יש להסתפק בהם אם המה קודש או חול. וצריכין לעשות כאשר הכריעו רבותינו ז\"ל. ויש אשר גם רבותינו ז\"ל לא הכריעו בהם ונשארו בספק (כאשר יבוארו אי\"ה בחלק שני במקומותיהם) וצריכין לקדש אותן בתנאי דהיינו שיאמר הנני כותב לשם קדושת השם אם הוא קודש (מנחת שי סוף פ' ויצא בשם הר\"מ הסופר):", + "אם כותב את השם והוא יודע שזהו שמו של הקב\"ה אלא ששכח לקדשו בתחלה ונזכר קודם שהשלימו נראה לי דיכול לקדשו קודם גמרו ושפיר דמי. אבל אם התחיל לכתוב בסתם שלא ידע כלל שזהו שם קודש תו לא מצי לקדשו (ע' חקירה ט'):", + "כשהוא כותב ורואה שהוא קרוב אל השם והדיו כלה מן הקולמס באופן שיצטרך לטבול את הקולמס ולכתוב את השם. אל יכתוב עד השם אלא יניח לכל הפחות אות אחת קודם השם ויטבול את הקולמס ויכתוב זה האות ואח\"כ יכתוב את השם. אבל לא יכתוב את השם מיד לאחר שטבל את הקולמס משום דחיישינן שמא יהי' עלי' ריבוי דיו או שער ולא יצא הכתב מיושר. וגם מפני שצריך לקדש את הדיו שעל הקולמס קודם שיכתוב את השם. ואם לא הניח אפי' אות אחת לפני השם וטבל את הקולמס יחפש אחר אות או תג שצריכה דיו וימלאנה ואח\"כ יכתוב את השם אבל לכתוב מקודם אות אחרת של חול על איזה מקום אחר אסור דכיון שדיו זו מוכנת לשם אין לכתוב בה תחלה דבר של חול (ש\"ך):", + "ואם באמצע כתיבת השם כלתה לו הדיו מן הקולמס יטבול באותיות שלפני השם שהם לחים עדיין וישלימו:", + "קודם שיכתוב את השם הנכבד והנורא יכין לבו. אם צריך לרוק או לנקות חוטמו יעשה זאת מקודם וינקה את ידיו (ס\"ח סי' תתפ\"ה) ויקדש את השם ויכתבהו בכוונה זכה וצלולה ולא יפסיק בו. ואפי' מלך ישראל שואל בשלומו לא ישיבנו. ומ\"מ בדיעבד אם הפסיק והשיב כל שלא הסיח דעתו מן הכוונה כשר:", + "היה כותב ב' או ג' שמות מותר להפסיק ביניהם ומשיב שלום לכל אדם (נימוקי יוסף) וכשיחזור לכתוב צריך לקדש מחדש את השם שהוא רוצה לכתוב. אבל לא ירוק אפי' בין שם לשם (ס\"ח שם):", + "אותיות השם יש לדקדק גם בס\"ת לכתבן כסדרן דוקא. אבל בדיעבד כגון שאירע קלקול באות הראשון שצריכין לכתוב אות אחר במקומו נראה לי דיש להתיר בס\"ת (ע' חקירה י'):", + "שכח לכתוב את השם כולו תולה אותו בין השיטין אבל מקצת השם בשיטה ומקצתו תלוי פסול. והנטפל לשם מאחריו יש להכשיר בדיעבד אם נמצא תלוי (ב\"ח וט\"ז):", + "מותר לכתוב את השם על מקום המחק (פי' שמחק כשהדיו היתה עדיין לחה או שנתיבשה ומוחקו במים וכדומה) ועל מקום הגרד (פי' שגרד כשהדיו נתיבש) וגורד עדיף ממוחק (אם לכתוב את השם על המטלית ע' סי' י\"א סעי' י\"ג):", + "אותיות השם וגם הנטפלין לאחריו. לכתחלה צריכין שיהיו כולם בתוך הדף ולא יצא מהם כלל חוץ לדף ובדיעבד כשר:", + "יש אומרים שיש להדר שלא לכתוב את השם בסוף העמוד (ב\"י בשם הגהמי\"י) ואם נקל לו יעשה כן. אבל אין להאריך או לדחוק את האותיו' בשביל זה. וטוב יותר שיהא השם בסוף מלדחוק או להרחיב את האותיות (בית אהרן):", + "יש סופרים זהירים שלא לכתוב שם קודש בלי טהרת הגוף ונכון הוא. ולפעמים משום זה כותבין יריעה שלמה ומניחין פנוי מקום השמות לכתבן אח\"כ לכשיטבלו במקוה טהרה וגם זה נכון. אך לעשות כן בכל הס\"ת יש לחוש מחמת שכל הכתב נתישן קצת והשמות יהיו בכתב חדש יהי' נראה כמנומר. ואין לעשות כן (ע' בס' מלא\"ש כלל ט' ס\"ק ל\"ב):" + ], + [ + "איסור מחיקת השם. ובו י\"ח סעיפים:
כתיב בעכו\"ם ואבדתם את שמם מן המקום ההוא וכתיב בתרי' לא תעשון כן לה' אלהיכם. אמרו רז\"ל מכאן אזהרה למוחק את השם. שאם מוחק אפי' אות אחת מן השמות הקדושי' והטהורים שנקרא בהם הקב\"ה (שיתבארו בסעי' ה') הרי הוא עובר בלאו מן התורה וחייב מלקות. אם נמחק מקצת השם מאליו או ע\"י אדם שוגג או מזיד אפ\"ה אסור למחוק את הנשאר (בני יונה):", + "אפי' שם שנכתב בטעות שכתבו במקום שאין מקומו. ואפי' כתבו שלא לשם קדושה (ע' חקירה י\"ג) ואפי' נעשה ע\"י חק תוכות דלא הוי כתב לענין ס\"ת ת\"ו. ואפי' אינו בכתב אשורית אלא בכתב נכרי. ואפי' נעשה ע\"י תפירה או אריגה או במיני צבעונים. יהיה באיזה אופן שיהי' ועל כל דבר שיהי' בכל מקום שהוא. כל שנעשה בכוונת השם דהיינו שהכותבו או העושה אותו ידע שזהו שמו של הקב\"ה כל המקלקל אות אחת ממנו עובר בלאו וחייב מלקות:", + "אפילו אינו מקלקל את האות שבשם אלא שחותך אות א' שלם מן השם גם זאת בכלל מחיקה היא כיון שהשם נחסר עי\"ז:", + "אפילו נקודה אחת דקה כל שהוא אסור למחוק מן השם. לכן אם נון או כ\"ף פשוטה דבוקה לאות אחת מן השם המכוון תחתי'. כשהוא גורד את הרגל להפרידם יזהר שלא יגע הסכין בנקודה האחרונה הדבוקה. אלא יניח משהו להתרחק מגרידת השם (הרמ\"ע) ואם נטף שעוה או חלב על השם אל יסירהו בצפורן פן יתקלף קצת מן השם עמו. כיצד יעשה יחמם היטיב את הגויל מבחוץ נגד הנטיפה ויוסר בלי דבוק מן הכתב (שער אפרים):", + "עשרה שמות הקדושות הן. שם ההויה. ושם אדנות. אל. אלוה. אלהי. אלהים. שדי. צבאות. יה. אהיה. אבל שאר הכינויין שמשבחין בהן את הקב\"ה כגון הגדול הגבור והנורא הנאמן האדיר וחזק האמיץ העיזוז חנון ורחום קנא ארך אפים ורב חסד הרי הן כשאר כתבי קודש ומותר למחקן לצורך תיקון. שאינן משמותיו אלא על שם פעולותיו:", + "כתב אל מאלהים יה מהשם הויה אינו נמחק כיון שהן שמות במקום אחר אבל אם כתב ש\"ד משדי צ\"ב מצבאות נמחק. ולאו דוקא צ\"ב אלא כל שלא גמר את השם נמחק (ריטב\"א וגם במ\"ס איתא צבא מצבאות) וא\"ד מאדני וא\"ה מאהיה י\"א דנמחק וי\"א דאינו נמחק. ויש להחמיר. והשם שכותבים בסידורים ב' יודי\"ן ווא\"ו על גביהן מותר למחוק אם הוא לצורך גדול:", + "אותיות הנטפלות להשמות לפניהם כגון למ\"ד מן לה' כ' מן כה' מותר למחוק אותן. אבל האותיות הנטפלות לאחריהן כגון ך' של אלקיך וכ\"ם של אלקיכם אסורים לימחק מפני שכבר קדשם השם ואפי' אם אינם שייכים במקום הזה כגון שהי' צריך לכתוב אלקים וכתב אלקיך או שהי' צריך לכתוב אלקיהם וכתב אלקיכם אף שכאן אין להם שייכות להשם מ\"מ כיון שבמקום אחר יש להן שייכות להשם קדשום השם ואסורין לימחק (עה\"ג סי' צ\"ה ונוב\"ק סי' ע\"ו) אבל אם הטפיל אות שאין לו בשום מקום שייכו' להשם כגון שהטפיל ק' או פ' וכדומה לא מקרי נטפל להשם ונמחק (הרמ\"ע) (וע\"ל סי' י\"ב סעי' ז'):", + "לקדור (פי' לחתוך) את השם שלם עם הקלף מן היריעה גדולי הראשונים ז\"ל אוסרין מפני שאין זאת כבוד השם. והורו בטעות יתרון שם לגנוז את כל היריעה. ועתה בהרבה מקומות נוהגין הסופרים בטעות יתרון שם בין שכתב את השם שני פעמים בין שכתב שם שאין כאן מקומו קודרין אותו מן היריעה עם איזה תיבות או עם כל הפסוק ומניחין מטלית תחתיו וכותבין על המטלית את החסרון (וע\"ל סי' י\"ח ) ויש להם על מה שיסמוכו. אבל אם אין השם מיותר אלא שרוצין לקדרו בשביל טעות אחר כגון ששכח שאר תיבות וצריך להכניסן בין השמות ואי אפשר להכניסן אם לא שיקדור את השמות השייכים שמה זהו ודאי אסור (יד אלי' ובני יונה) ובמקום שאין מנהג גם ביתרון שם אין להתיר:", + "אם כתב את השם כפול. במקום שנוהגין לקדרו כמ\"ש, קודרין את השני כי הראשון כדין נכתב. וכן הדין בשאר תיבות כפולות שמוחקין את השני'. ואם עבר וקדר את הראשון נראה לי דכשר:", + "כשקודרין את השם גונזין אותו במקום המשומר שלא יבא ח\"ו לידי בזיון. ויש לגונזו בכלי צלוחית ולא כמו שעושין קצת שדובקין אותו בדלתי ארון הקודש דזה אינו נכון כלל (מלא\"ש בשם הרשב\"ש ונ\"ש):", + "לקלוף את השם אסור בכל מקום משום דחיישינן פן יגע בו ח\"ו ויבא לידי מחיקה ואעפ\"י שהוא אומן זריז אסור לו לסמוך על זריזותו כי אין חכמה ואין תבונה ואין עצה לנגד ה' בחשש מחיקת שמו הנכבד והנורא. גם לפעמים הדיו מובלעת בעובי כל הקלף ונמצא פוגע בשם עצמו (תשב\"ץ) ואם עבר וקלף את השם בענין שתחתית הקלף נשאר אסור לכתוב תיבה אחרת על מקומו משום דהשם קנה מקומו ותפס קדושתו מעבר לעבר (תוס' ערכין דף ו. ד\"ה יגוד):", + "לקדור או לקלוף קצת אותיות מן השם או מן הנטפלות לאחריו פשיטא דאסור דזה הוי כאלו מחקן כמש\"ל סעיף ג':", + "אין כותבין שם על המטלית משום דחיישינן שמא ברבות הימים יפרד ויפול המטלית ויבא השם לידי בזיון ח\"ו. ויש מתירין. ועכ\"פ צריכין ליזהר שלא לכתוב חצי השם על המטלית וחציו על היריעה אפי' בענין שמותר בשאר תיבות כמש\"ל סי' י\"ח:", + "שם קודש אסור לשנותו לחול. כגון שהיה צריך לכתוב ויאמר יעקב אל יוסף אל שדי. ושכח לכתוב שתי תיבות אל יוסף והתחיל לכתוב את השמות הקדושות אל שדי. ולאחר שכתב את השם אל לשם קדושה נזכר שדלג שתי תיבות אל יוסף. ורוצה לכתוב עתה תיבת יוסף והשם אל יקרא אל בסגול. אסור לעשות כן:", + "מעשה בסופר שבפסוק ויאמר ה' אלקים אל הנחש דילג את השם אלקים ונסתפק אח\"כ מה היתה כוונתו בכתבו תיבת אל אם היתה כוונתו רק לתיבת אל ואת השם אלקי' שכח לגמרי. או אולי היתה כוונתו לכתוב את השם וכתב שתי האותיות אל ושכח וכתב הנחש. והורה המורה כי למחוק תיבת אל אינו רשאי שמא קדשו ולמחוק תיבת הנחש ולהשלים את השם לשתי אותיות אלו ג\"כ אינו רשאי דשמא לא קדשו ע\"כ יקדר תיבת אל ויכתוב מחדש את השם הקודש:", + "כבר כתבנו (בסי' י' סעי' ו') דשם שאינו קודש אסור לקדשו. עבר וקדשו בין בשוגג בין במזיד אסור במחיקה וצריכין לקדרו מן היריעה (ע' חקירה י\"ב וע\"ע בחקירה י\"ג אם במקום שצ\"ל לאלהיהם חול נמצא כתוב לאלהים):", + "לכתחלה אסור לכתוב שם שלא בספר משום דיוכל לבא לידי בזיון. ולכן נזהרין שלא לכתוב שם באיגרת. ויש נזהרין אפי' בתיבת שלום שלא לגמור כתיבתו. אבל רוב העולם אין נזהרין בזה:", + "כלי שהיה כתוב עליו או חקוק בו שם קוצץ מקום השם וגונזו:" + ], + [ + "הטועה בשם או שאירע בו איזה קלקול איך לתקן. ובו י\"ח סעיפים:
הרי שהיה צריך לכתוב את השם ונתכוין לכתוב יהודה וטעה ולא הטיל בו דלת. ונמצא השם כתוב אלא שלא לשם קדושה והרי הוא פסול נראה לי דאין למחקו אלא לקדרו:", + "היה צריך לכתוב יהודה וגם נתכוין לכתוב יהודה וטעה ולא הטיל בו דל\"ת יתלה את הדל\"ת למעלה. ועכשיו שלא נהגו בתליה ויש לחוש פן גם כשתהא הדל\"ת תלויה יקרא הקורא את השם כאשר הוא ע\"כ לאחר שתלה את הדל\"ת יגרוד את הה\"א ויכתוב ד\"ה ואח”כ יגרוד את הדל\"ת התלויה:", + "אבל אם נתכוין לכתוב את השם וכתבו במקום שהיה צריך לכתוב יהודה אסור לתלות את הדל\"ת (כי בתליית הד' הרי הוא מוחק את השם) ואפי' אם נזכר מיד לאחר שכתב י\"ה ורצה להשלי' עליו תיבת יהודה אסור לו לעשות כן. כיון דגם אותיות י\"ה אינן נמחקין ואפי' בדיעבד אם עשה כן אסור לקיימו אלא צריך לקדרו:", + "היה צריך לכתוב את השם וקדשו וטעה וכתב יהודה עושה מן הדל\"ת ה\"א ומוחק את הה\"א האחרונה. יש אומרים דדוקא מתחלה יעשה מן הדל\"ת ה\"א ואח”כ ימחוק הה\"א האחרונה (פרח שושן כלל ב' בשם מהר\"ל) וי\"א דלא שנא אף אם ימחוק תחלה ה\"א האחרונה (הרמ\"ע):", + "ואם נמצא כן בס\"ת במקום שצריך להיות השם כתוב יהודה ואין יכולין לעמוד על הבירור מפי הסופר אם קדשו או לא יש להחמיר מספיקא. ואין תקנה לעשות מן הדל\"ת ה\"א כי שמא לא קדשו הסופר אלא שבכוונה כתב תיבת יהודה (ולא אמרי' בכה\"ג קידושו וגימורו באים כאחד כדלעיל סי' י' ס\"ח) וגם לגרדו כלו אין תקנה כי שמא כוון לקדשו וא\"כ י\"ה אינן נמחקין. ולכן אין תקנה אלא לסלק את היריעה או לקדור את התיבה (ע' חקירה י\"ג):", + "ואם בהיפוך. במקום שצ\"ל יהודה נמצא כתוב השם הוי\"ה ב\"ה (ואין הסופר לפנינו) נ\"ל לתלות את הדל\"ת. או למחוק הה\"א ולכתוב ד\"ה. אבל אם במקום שצ\"ל יהיה נמצא כתוב שם הוי\"ה ב\"ה נ\"ל להחמיר (ע' חקירה הנ\"ל. ושם יבואר אי\"ה ג\"כ אם במקום שצ\"ל לאלהיהם שהוא חול נמצא כתוב לאלהים):", + "אם טעה והוסיף אות בשם. כגון שכתב בשם הויה ה\"א הראשונה כפולה מותר למחוק את הכפולה וגם האותיות שלאחריה. כי מיד שניתוסף אות שאין לו שייכות להשם מופסקת הקדושה מכאן ולהלאה לענין איסור מחיקה (בני יונה) ואם הוסיף בראש השם כגון שכתב שני יודין מוחק את הראשונה והשם ישאר בקדושתו (הרמ\"ע):", + "אם נמצא שם אדני מלא וא\"ו יגרוד את הוא\"ו וימשיך את הדל\"ת לקרבה אל הנו\"ן ואין בזה משום מוחק את השם כי וא\"ו זו לא נתקדשה כיון ששם זה אינו רק ד' אותיות (א\"ר סי' קמ\"ב סק\"ג בשם גליון מג\"א. וכפי הנראה כוונתו לדברי עטרת זקנים שבסי' קמ\"ג) וה\"ה אם כתב בשם הוי\"ה וא\"ו כפולה יגרדנה ויעבה קצת את הוא\"ו הראשונה ואת הה\"א האחרונה:", + "וכן אם חסר אות אחת מן השם אין עוד קדושה על מה שכתוב אח\"כ. כגון ששכח את היו\"ד משם אלקים מותר למחוק את המ\"ם ולכתוב י\"ם דהא אין פירוש ושייכות כלל להמ\"ם אל מלת אלה וגרע טפי מהנטפלות לאחר השם (זכרון יוסף סי' ט\"ז וסי' י\"ז) (ואם נמצא כן בס\"ת ואין הסופר בפנינו ע' בחקירה י\"ג) וכן אם טעה וכתב אלהנו חסר יו\"ד מותר למחוק אותיות נ\"ו ולכתוב ינ\"ו משום דלא חל על נ\"ו קדושת השם כיון שעדיין לא היה השם שלם שהיה חסר יו\"ד (מהר\"ם לובלין ורוב האחרונים ז\"ל) וע\"ל סי' י\"א ס\"ז:", + "אם נמצא שם אלה חסר וא\"ו אין לו תקנה (ט\"ז) אלא לגנוז היריעה או לקדור:", + "היה צריך לכתוב אלקיכם ושכח לכתוב את הכא\"ף ונמצא כתוב שם אלקים נראה לי דאסור למחוק את המ\"ם ולכתוב כ\"ם:", + "אם נמצא' יו\"ד של השם גדולה יותר מן הראוי עד שנראית כמו רי\"ש קטנה והתינוק קוראה רי\"ש. נראה לי הן אם יגרוד אותה ויכתוב מחדש יו\"ד. רק שיהא נזהר בגרירתו שלא תהא בשום פעם צורת יו\"ד עלי' (כמש\"ל סעיף ט\"ז) הן אם יתקן אותה בדיו לשם קדושת השם עד שתקבל צורת יו\"ד שפיר דמי. וכל השם בקדושתו. וכן אם נמצאה יו\"ד של השם אשר העוקצים שלה ארוכים והתינוק קוראה חי\"ת (ע' סי' ח' סעי' ז') אם אפשר לתקנה בדיו יתקנה. ואם בא לגורדה צריך לגורדה באופן שבשום פעם לא יהיה עלי' צורת יו\"ד (אם יודי האלפי\"ן נוגעין בגג יותר מן הראוי ע' חקירה ה'):", + "אם הך' בשם אלקיך גגה רחב יותר מדאי אם יוכל למשוך את הרגל עד שיהי' כפלים כגגה שפיר דמי. ואם לאו יכול לגרוד מן הגג כמ\"ש בסי' ה' סעי' ט'. ויזהר שלא להתחיל את דגרידה מקצה הגג אלא ממקום הסמוך להרגל. מהטעם שיתבאר אי\"ה לקמן סעי' י\"ז:", + "דיו שנטפה על אות מן השם או שנפסל האות בענין אחר שצריכין לגרוד קצתו או כשאינו די לגרוד מקצתו מפני שיהי' ח\"ת וצריכין לגרוד כלו מותר לגרדו או למחקו כדי לתקן את השם דאין זאת דרך מחיקה אלא דרך תיקון (וע\"ל סעי' י\"ז איך לגרוד):", + "וכן אם נדבקה אות לחברתה יכול לגרוד ביניהן (אם אין בו משום ח\"ת ע\"ל סי' ח' סעיף ט\"ו ט\"ז) ויזהר בכל מה דאפשר לגרוד רק הדיבוק ולא באות עצמו (מלא\"ש) ואינו צריך אח\"כ להעביר בקולמס על השם לקדשו (הרא\"ש):", + "וכן אם נמצא נקב בצד אות מן השם באופן שנפסל (ע\"ל סי' ז') יגרוד מעט מן האות לעשותו מוקף גויל ואח”כ ידביק טלאי מאחורי הקלף שלא יתראה הנקב. ומה שהוא גורד מעט מן האות לא הוי כמוחק אלא מתקן כיון שעד עתה לא היה כשר ועתה הרי הוא מכשירו (ע' חקירה י\"ד):", + "ה\"א של השם שכרעה נדבקה לגגה. אם הדיבוק הוא עב קצת בענין שניכר לכל שהיא חי\"ת. בין שנעשה כן בשעת כתיבה בין שנעשה כן אח”כ מותר לגרוד את הרגל ולתקנו (הריא\"ס) וכיון שנתבאר בסי' ה' שצריך לגרוד את כל הרגל ולא די בגרידת הדיבוק לבד משום דהוי ח\"ת. א\"כ אם יתחיל לגרוד את הרגל ממעלה למטה הרי מיד כשיפריד קצת תקבל צורת ה\"א ושוב אסור לנגוע בה למחוק (דגם שם שנעשה ע\"י ח\"ת אסור למחקו בסי' י\"א ס\"א) ומ\"מ עדיין פסול משום ח\"ת. לכן צריך ליזהר לגרדו ממטה למעלה ויכתוב אותו אח\"כ מחדש לשם קדושת השם (הרמ\"ע) וכן בכל מקום שצריך לגרוד מאות שבשם צריך ליזהר בזה (ואם הרבה ההי\"ן דבוקות כך ע' חקירה ט\"ו):", + "ואם לא נדבק ממש אלא שנוגע רק מעט ועדיין נראית כמו ה\"א. בזה יש חילוק. שאם נעשה כן בשעת כתיבת ג\"כ מותר לגרדו בדרך הנזכר. אבל אם בשעת הכתיבה היה נפרד ואח”כ נדבק מעט. כיון שהיה השם כשר. וגם עתה עדיין נראית כמו ה\"א יש להסתפק בו אם מותר לגרדו או לא (ע' חקירה ט\"ו):" + ], + [ + "מדת הס\"ת ושיעור הדפין והשיטין. ובו ה' סעיפים:
אין עושין ס\"ת לא ארכו יתר על הקפו ולא הקפו יתר על ארכו. פירוש שצריך לכוין שיהא חוט המקיף יריעות כל הספר (כשהוא תפור וגלול) ארוך כשיעור אורך הספר. וזהו משום מצות זה אלי ואנוהו. שאם יהי' ארוך יותר מדאי או עבה יותר מדאי לא יהיה נאה כל כך (נימוקי יוסף) וכמה הוא ארכו. בגויל ששה טפחים. כמו שהיו הלוחות (מרדכי) והם כ\"ד אצבעות ברוחב אגודל בינוני והוא רחב שבעה שעורות בינוניות זו בצד זו בדוחק והן באורך שתי שעורות בריוח (רמב\"ם) ובקלף או פחות או יותר והוא שיהי' ארכו כהקפו. וכן אם עשה בגויל פחות מששה טפחים ומיעט את הכתב או יתר על ששה והרחיב את הכתב הרי זה כמצוה והעמוד שבתוך הספר י\"א דמיצטרף להיקף (תוס' והרא\"ש) וצריך שיהי' בינוני (שטה מקובצת) וי\"א דאינו מיצטרף (רמב\"ם) וכן נראה עיקר:", + "אורך כל שיטה (חוץ מדפי השירות) שלשים אותיות כדי לכתוב למשפחותיכם ג' פעמים. ולא תהיה קצרה כדי שלא יהיה הדף נראה כאיגרת. ולא ארוכה יותר על זה כדי שלא יהיו עיניו משוטטות בכתב כשהשיטות ארוכות וטועה בראשי השיטות. והיינו דוקא בכתיבה דקה. אבל בכתיבה גסה הכל לפי הנוי ואין עיניו משוטטות כיון שהכתיבה גסה (הר\"ת בשם הר\"ח) וכן נוהגין:", + "נהגו במנין השיטין לא פחות ממ\"ח כנגד מסעות של ישראל וי\"א לא פחות ממ\"ב וסימן ה' ב\"ם סיני בקודש. ולא יותר מן ס' כגגד ס' רבוא של ישראל. דהתחלת הקדושה היא ממ\"ח או ממ\"ב ונמשכת עד ס' (ט\"ז) ואם שינה לא פסל. ונוהגין עוד לשרטט למטה שימה יתרה שאין כותבין בה כלל. וגם זאת אינה מעכבת:", + "אין עושין יריעה פחות מג' דפין ולא יותר על ח'. נזדמנה לו יריעה בת ס' ט' דפין לא יחלקנה בענין שיהיו ג' דפין באחת וששה בשניה אלא שיהיו ד' באחת וחמשה בשניה דעיקר הנוי מד' וה' דפין (טור) במה דברים אמורים בכל היריעות שבספר חוץ מבאחרונה. אבל בסוף הספר אפילו פסוק אחה עושין אותו דף לבדו ותופרים אותו עם שאר היריעות. אעפ\"י שאין בפסוק האחרון תיבות כמנין השיטות יעשה אותיות ארוכות ממעלה למטה כדי שתחזיק תיבה אחת ד' או ה' שיטין כדי שיסיים בסוף הדף. ואם יש הרבה פסוקים יכול לכתוב בכל שיטה תיבה אחת כמנין השיטין. וכל זה משום שאי אפשר בענין אחר:", + "כשיגמור את התורה צריך שיגמור באמצע שיטה שבסוף הדף. כדי שע\"י זה ידעו הכל סיום התורה. משא\"כ אם גמר השיטה. ואם סיים בסוף השיטה יש פוסלין הס\"ת (באר שבע) ויש מכשירין (פנים מאירות) וכן נראה עיקר:" + ], + [ + "שיעור העליון והריוח שבין הדפין ובין השיטין ובין החומשים ובו ח' סעיפים:
שיעור הגליון למטה ד' אצבעות באגודל (ע' סי' י\"ג ס\"א) ולמעלה ג' (לפי שאין דרך משמוש יד למעלה כמו למטה). ובין כל דף ודף שנים. לפיכך צריך להניח בתחלת כל יריעה וסופה כרוחב אצבע וכדי תפירה. ונמצא כשתופר היריעות ביחד יהיה בין כל דף ודף בכל הספר רוחב שתי אצבעות. ובין שיטה לשיטה כמלא רוחב שיטה. ובין כל חומש וחומש ד' שיטין פנויות בלא כתב. ויתחיל החומש בתחלת שיטה חמישית. ויניח בתחלת הספר תורה ובסופו כדי לגלול על העמוד ועוד שתי אצבעות שישארו בין העמוד והדף:", + "ד' שיטין שבין חומש לחומש שהצריכו חכמים למצוה בלחוד הוא ולא לעיכוב. מיהו היינו אם הוסיף או גרע אבל אי לא שביק רוחא כלל מיפסל ס\"ת בהכי דלא נפק בין כל חומש וחומש מכללא הפרשיות. הילכך אי לא שבק אפילו רוחא דפרשה פתוחה מוחשת מיפסל ס\"ת אפי' בדיעבד:", + "יש אומרים דצריכין ליזהר שלא לסיים חומש א' בדף זה ולהתחיל חומש השני בדף שאחריו אפי' אם יניח פנוי ד' שיטין. אלא צריכין שיהיה סוף חומש זה והתחלת חומש שאחריו בדף א' וביניהם ריוח ד' שיטין (ריצב\"א בתוס' ב\"ב דף י\"ג ע\"ב בשם הירושלמי) וכן נכון ליזהר בזה היכא האפשר. אבל בשעת הדחק יכולין לכתוב חומש א' בדף זה וחומש ב' בדף שאחריו רק שיניח ביניהן ריוח ה' שיטין. ואין חילוק בין שיהיו הד' שיטין בסוף הדף או בתחלת הדף או קצתן בסופו וקצתן בתחלתו (תוס' שם ותשב\"ץ שם):", + "לא ימעט את הכתב מפני ריוח שלמטה ולמעלה. פי' אם עשה שירטוטין בכל הדף ולא הניח משירטוט העליון ולמעלה כשיעור ג' אגודלין ואי אפשר לו לקלקל כל השירטוטין שעשה ע\"כ הוא רוצה למעט בכך השורה העליונה כדי שישאר גליון כראוי. לא יעשה כן שלא יהא נראה ככתב מנומר אלא לא יקפיד על הגליון בדיעבד (ט\"ז) ולא מפני ריוח שבין שיטה לשיטה. כגון אם שירטט באמצע הדף שני שיטין שאין ריוח כדי שיעור ביניהם לא ימעט הכתב מפני אותו ריוח (גמ' ופרש\"י):", + "ולא מפני ריוח שבין פרשה לפרשה. פי' כגון פ' סתומה שצ\"ל פתוחה באמצע וכתובה מב' צדדין לא ימעט את הכתב כדי להתחיל בסוף. אלא יזדרז הסופר וישגיח מתחלתו שיהי' לו ריוח כשיעור כלי שיצטרך לדחוק באותיות. ואם אירע לו כן נוהגין הסופרים לכתוב אותיות קטנות. דהיינו שארכן של אותיות מניחין כאורך שאר האותיות ואך רחבן ממעטין. וכן אין ממעטין עובי הקולמס שבקולמס שכותבין שאר האותיות כותבים גם אלו. ובזה חושבים שאינו נקרא שינוי כולא האי:", + "נזדמנה לו בסוף השיט2ה תיבה בת ה' אותיות לא יכתוב שתים בתוך הדף ושלש חוץ לדף אלא ג' בתוך הדף וב' חוץ לדף. ואם אין מקום כדי לכתוב ג' בתוך הדף יניח המקום חלק. ואפילו תיבה בת ג' אותיות יכול לכתוב ממנה שתים חוץ לדף כיון שעכ\"פ מיעוטה בפנים. אבל אם אין בה אלא שתי אותיות לא יכתבנה חוץ לדף. ואפי' אם ב' אותיות הם מתיבה גדולה ונראין כמו תיבה בפני עצמה לא יכתבם חוץ לדף. ויש מתירין בזה (ש\"ך) (ובדין אותיות השם ע\"ל סי' י' סעיף ט\"ז):", + "נזדמנה לו תיבה בת עשר אותיות או פחות או יותר ולא נשאר מהשיטה כדי לכתוב את כולה בתוך הדף. להרמב\"ם אם יכול לכתוב חציה בתוך הדף וחציה חוץ לדף כותב. ולהרא\"ש גם בזה לא יכתוב יותר מב' אותיות חוץ לדף ויש להחמיר (ש\"ך):", + "כל אלו הדברים הנזכרים בשני הסימנים בסתם. אינם אלא למצוה מן המובחר. ואם שינה כשר אפי' כתב תיבה שלמה חוץ לדף בסמוך לכתב השיטה כפי ריחוק תיבה מתיבה. ואפי' ב' תיבות שכתבן בכה\"ג כשר. רק שלא ימלא הכתב כל הגליון שבין דף לדף שאז לא ידע הקורא אם לקרות התוספות לתחלת שיטה שבדף השני או לסוף שיטה שבדף הראשון. אבל כל שניכר מקומה בין בתחלה בין בסוף כשר בדיעבד (בני יונה):" + ], + [ + "דיני פתוחה וסתומה ונונין המנוזרות. ובו ח' סעיפים:
בצורות פתוחה וסתומה נחלקו הרמב\"ם והרא\"ש ז\"ל. וירא שמים יש לו לדקדק לעשותן באופן שיהיו כשרין אליבא דכולא עלמא. דהיינו בפרשה פתוחה יסיים הפרשה שלפניה באמצע שיטה וישייר בסופה חלק כדי ט' אותיות דהיינו שיהי' שם מקום פנוי שהיו יכולין לכתוב שם ג\"פ תיבת אש\"ר מאותו הכתב שהוא כותב ובדיע' סגי בשיעור ט' יודי\"ן מאותו הכתב. ויתחיל לכתוב את הפרשה הפתוחה בתחלת שיטה שתחתי'. ובפרשה סתומה יסיים הפרשה שלפני' בתחלת השיטה ויניח חלק כדי תשעה אותיות. ויתחיל לכתוב את הפרשה הסתומה בסוף שיטה עצמה. צורות אלו נכונות בין להרמב\"ם בין להרא\"ש (ע' חקירה ט\"ז):", + "אבל אם לא יוכל לכוין בכך. לא יסור משיטת הרמב\"ם ז\"ל בזה. שהוא כתב שבפרשה פתוחה אם סיים הפרשה שלפניה ולא נשאר לו אלא מעט או אם גמרה בסוף השיטה מניה השיטה השניה בלא כתב ומתחיל הפרשה הפתוחה מתחלת השיטה השלישית. וה\"ה אם נזדמן לו כן בשיטה שלפני השיטה התחתונה שבדף מניח השיטה התחתונה חלק. וכן אם נזדמן לו כן בשיטה התחתונה מניח השיטה העליונה שבראש הדף חלק ומתחיל לכתוב בשניה (עט\"ז) שנמצא פנוי ביניהן שיטה (ולהרא\"ש כל אלו סתומות הן):", + "ובפרשה סתומה. אם בסיום הפרשה שלפני' לא נשאר לו בשיטה כדי להניח את הריוח כשיעור ולכתוב בסוף השיטה תיבה אחת יניח הכל פנוי וגם בראש השיטה השניה יניח מעט ריוח ואם לא היה בסוף השיטה ריוח כשיעור ט' אותיות ישלים כאן בתחלת שיטה שני' כמה שחסר שם עד ריוח שיעור ט' אותיות ומיצטרפין יחד לשיעור סתומה. ואם גמר הפרשה שלפניה בסוף השיטה. מניה בתחלת השיטה השניה כשיעור כל הריוח ומתחיל לכתוב את הפרשה הסתומה באמצע שיטה (ולהרא\"ש זוהי פתוחה) נמצאת אומר שפרשה פתוחה מתחלת תמיד בראש השיטה ופרשה סתומה מתחלת תמיד באמצע שיטה. זוהי שיטת הרמב\"ם ועליו סמכו הפוסקים וכתבו שדבריו הם עיקר:", + "אם טעה בפרשיות ועשה במקום פתוחה סתומה או במקום סתומה פתוחה או שהפסיק והניח פנוי במקום שאין בו פרשה או שכתב כדרכו ולא הניח ריוח במקום שיש פרשה. הרי זה פסול. ואין לו תקנה אלא לסלק את כל הדף. וי\"א דמותר לתקנו כמו בשאר טעיות. וכן נהגו הסופרים לתקנו אם אפשר לגרוד שלא יפגע בשם. אבל אין לחתוך את השם ולעשות נקבים ביריעה (כמ\"ש בסי' י\"א ס\"ח) ויש להסופר לכוין ביותר שאפשר כשהוא חוזר וכותב שיעשה האותיות כאותן שבס\"ת דלא ליהוי כמנומר (ט\"ז) אם הניח חלק באמצע מקום שאינו ראוי לכתיבה כגון שיש שם תפר או קרע. ואפי' יש שם מטלית תחתיו למי שאינו כותב על מטלית. שניכר שלא הניח המקום הלק בכוונה לעשותו פרשה. אפשר דיש להקל (בני יונה):", + "אעפ\"י שאנו תופסים לעיקר שיטת הרמב\"ם ז\"ל בעניני הפרשות כמו שכתבנו. מ\"מ אם נמצא ס\"ת שאינה כתובה לפי שיטתו אין לנו לפסלה. בין שנמצא שינוי בצורות הפתוחות והסתומות או שנמצא שינוי במה שמנה הרמב\"ם שצריך להיות שם פתוחה או סתומה ואינה פרשה כלל. בכל ענין אין לפסול בדיעבד. כיון שבקצת מקומות יש לגדולים סברות אחרות בזה. א\"כ אפילו במקום שאין נמצא חולק על הרמב\"ם י\"ל שאותה ס\"ת היתה כתובה עפ\"י איזה גדול שהוא חולק על הרמב\"ם. ומ\"מ היינו דוקא כשנמצא' ס\"ת שאינה כתובה לפי דברי הרמב\"ם. דיש לתלות ולומר שנכתבה עפ\"י איזה גדול אחרי אבל אם ידוע שהוא טעות סופר שטעה ושינה מדברי הרמב\"ם במקום שאין שום פוסק חולק עליו. נראה דפסולה היא אף בדיעבד (ש\"ך):", + "הא דמכשירינין צורות הפרשיות שלא נכתבו לפי דעת הרמב\"ם. מ\"מ צ\"ל שכל התורה תהא כתובה כך. שלא תהינה הצורות סותרות זו את זו. דהיינו שיקח צורח אחת פעמים לפתוחה כרמב\"ם ופעמים לסתומה כרא\"ש. דבזה ודאי פסול הס\"ת (בני\"ו):", + "בפסקא של ויהי בנסוע הארון צריכין לעשות שתי נונין מנוזרות. ונחלקו הפוסקים בענינם. והעיקר הוא להלכה ולמעשה שיש לעשותן בריוח שבין הפרשיות ואי משום שממעטין בשיעור ריוח הפרשה. יש להניח אחרי כלות מן המחנה שהיא לפני ויהי בנסוע באמצע השיטה ריוח כדי ט' אותיות. ואח\"כ הנון המנוזרת. ואח\"כ שוב ריוח ב' או ג' אותיות ואח\"כ יתחיל ויהי בנסוע באותה שיטה כדין סתומה. ואחר כלות אלפי ישראל יניח ג\"כ ריוח כמו ב' או ג' אותיות. ואהב נו\"ן מנוזרת ואח\"כ ריוח ט' אותיות באותה שיטה ובראש השיטה השני' יתחיל פרשת ויהי העם וגו'. ובזה יוצא מידי כל החששות (נוב\"ק סי' ע\"ד וכ\"כ בבני\"ו ובמנחת שי דלא כמ\"ש מהרש\"ל להפוך הנו\"ן של בנסוע והנו\"ן של כמתאוננים):", + "צורת הנונין האלו. יש שמניחין הנו\"ן כמות שהיא רק שמהפכים רגלה לאחור כזה %. ויש שמהפכין כל הנון לאחור כזה % (שתי הצורות הביא באור תורה והוא הסכים לצורה השני' אבל בבני\"ו הסכים לצורה הראשונה) ואם לא עשה כלל הני נוני\"ן יש להכשיר את הס\"ת בדיעבד (תשו' מהר\"ם לובלין. ובני\"ו. דלא כמהרש\"ל) (ע' חקירה י\"ז):" + ], + [ + "צורות השירות ושאר דקדוקים. ובו ז' סעיפים:
שירת הים מניחין לפניה שיטה שלמה פנויה. ואח\"כ כותבין את השירה בשלשים שיטות. שיטה ראשונה כדרכה. ושאר השיטות אחת מניחין בה ריוח בב' מקומות ונמצאה השיטה חלוקה לשלש ושני הרוחים ביחד יהיו שיעור סתומה ואחת מניחין באמצעה ריוח כשיעור סתומה. והיא ריוח כנגד הכתב וכתב נגד הריוח. ולאחריה מניחין ג\"כ שיטה שלמה פנויה. ונוהגין שבתחלת הדף שכותבין עליו שירה זאת כותבין חמש שיטין. שיטה הראשונה בראש הדף מתחלת הבאים. שיטה שני' ביבשה. שיטה ג' ה'. שיטה ד' מת. שיטה ה' במצרים. וכן למטה מהשירה ה' שיטין. והתחלתן. ותקח. אחריה. סוס. ויצאו. ויבאו. וזהו רק למצוה ולא לעיכוב:", + "שירת האזינו מניחין ג\"כ לפניה ולאחריה שיטה שלמה פנויה. וכותבין את השירה בשבעים שיטין כל שיטה חלוקה לשתים בשיעור סתומה. ונוהגין שבתחלת הדף כותבין ששה שיטין. והתחלתן. ואעידה. אחרי. הדרך. באחרית. להכעיס. קהל. ולמטה ה' שיטין והתחלתן. ויבא. לדבר. אשר. הזאת. אשר. וגם זהו רק למצוה ולא לעיכוב:", + "כתב השירה כשאר הכתב או שכתב פרשה אחת כשירה פסול. ודוקא שכתב השירה כשאר כתב בלא פיזור. אבל אם שינה בפיזור ממה שנהגו לא פסל. ובלבד שתהא שירת הים אריח ע\"ג לבינה. ושירת האזינו אריח ע\"ג אריח:", + "יש עוד דברים שנהגו בהם הסופרים כמו שהעתיקו איש מפי איש כמו באותיות הגדולות והקטנות והנקודות והמשונות. וכל אלו למצוה ואם שינה לא פסל. ויזהר בנקודות שלא תהא בהן צורת יו\"ד או אחד משאר גלמי אותיות (תשו' הרמ\"ע סי' ל\"ח):", + "יש סופרים מדקדקין לכתוב בי\"ה שמ\"ו בראש העמוד. פירוש ב' דבראשית יו\"ד יהודה אתה. ה' הבאים אחריהם (בפ' בשלח קודם השירה) ש' שמר לך (בפ' כי תשא) וי\"א שני השעירים גרלות (אחרי מות ט\"ז ח') וי\"א שמר ושמעת (בפ' ראה) מ' מה טבו. וי\"א מוצא שפתיך (בפ' תצא) ו' ואעירה בם. ובדיעבד אם לא כתבן כן אינו מעכב. אבל מה שנהגו קצת לכתוב בראש כל עמוד וי\"ו וקורין אותו ווי העמודים יש לבטל שלא לעשות כן. כי מתוך כך באים לידי קלקול שמרחיבים ומקצרים אותיות שלא כרת. ואפילו מי שיוכל לכוין שלא יצטרך להרחיב ולקצר באותיות יש לו למנוע מלעשות כן. מפני שממנו ילמדו אחרים לעשות ג\"כ כמוהו והם לא יוכלו לכוין וירחיבו וירחקו באותיות כאות נפשם (בני יונה):", + "ס\"ת המנוקד פסול. משום דקימ\"ל יש אם למסורה וכיון שמנוקד אין כאן אלא מקרא. ואפי' הסירו ממנו הניקוד מ\"מ פסול. כיון שנראה כונת הסופר שלא היה חושש למסורה אלא למקרא ולשם זה כתבו והוי כמזויף מתוכו (ט\"ז) אבל אם היה הס\"ת כבר כתוב בהכשר ואח\"כ עשו בו נקודות או סימני טעמים מהני בהן גרידה כמו בשאר טעיות (בל\"י ונוב\"ת סי' קע\"ב) וכן ס\"ת שיש בו פיסוק פסוקים בדיו פסול. מיהו י\"א דבזה יש תקנה לגרוד אף אם נעשה מתחלה כך (ט\"ז) וי\"א דגם בזה אין תקנה (בני יונה):", + "ולכתחלה אין להניח הפסק בין פסוק לפסוק יותר מבין תיבה לתיבה אפי' אויר חלק בלא דיו. אך בדיעבד כל שאין בו כשיעור פרשה כשרה. ויש שמניחין הפסק מעט אף לכתחלה ואין לגעור בהם כי יש להם על מה שיסמכו (בני\"ו) ומ\"מ יזהרו שלא להניח ריוח כמו שתי אותיות (כי לדעת הר\"ת זהו שיעור סתומה עי' ב\"י סי'. ער\"ה) (מלא\"ש):" + ], + [ + "דין תפירת ס\"ת. ובו ז' סעיפים:
תופרין יריעות הס\"ת זו בזו. והלכה למשה מסיני שאין תופרין אותן אלא בגידים של בהמה או חיה טהורה. ואם תפרן שלא בגידין או בגידי טמאה פסולה עד שיתירה ויחזור ויתפור כהלכה. אין לקנות גידין מעכו\"ם משום דאיכא למיחוש שמא מבהמה טמאה הם. וצ\"ע אם מותר לתפור בגיד הנשה מפני שאינו מותר בפיך (בני יונה) ונ\"ל להחמיר:", + "לוקחין הגידין שהן בעקב בהמה וחיה שהם לבנים. ואם הם קשים מרככן באבנים עד שיעשו כפשתן וטוין אותן ושוזרין אותן ובהם תופרין התפילין ויריעות ס\"ת (רמב\"ם) וטוב לתפור בגידי שור:", + "כשתופרין את היריעות אין תופרין אותן מתחלתן ועד סופן אלא מניח מעט מלמעלה ומעט מלמטה בלא תפירה כדי שלא תקרע היריעה באמצעה כשיגלול אותה. וכל השאר יהיה תפור. והתפירות מבחוץ. ובדיעבד אם לא שייר הקצוות בלי תפירה כשר (הר\"ן):", + "יש נוהגין לדבק מטליתים מאחורי התפר למעלה ולמטה כדי לחזק יותר ויש מפקפק בזה. ועכ\"פ יזהרו שלא ידביקו אותן בקצוות של היריעות ממש אלא ישאר למעלה ולמטה שיור בלי תפירה ובלי מטלית. ואין צריכין לאלו המטליתים דבק כשר כיון שאינם אלא לתוספות חיזוק. ומ\"מ לכתחלה יש לדקדק גם בהן ליקח דבק כשר (בני\"ו בשם אמרי נועם):", + "מחברים להס\"ת שני עמודים אחד בראשו ואחד בסופו והגליון ששייר בראשו ובסופו יכרוך על העמודים ויתפרנו ג\"כ בגידין דוקא. וישאר בין העמוד להדף שתי אצבעות. ואסור לדבק את היריעות בדבק סביב העמודים. כי לאחר ימים רבים יתיבש הדבק ויתפרדו העמודים (בני\"ו בשם אמרי נועם):", + "אם נקרעה התפירה בין שתי יריעות. אם נשאר הרוב תפור קורין בו אפי' לכתחלה. ואם לאו אין קורין בו. ואפי' אם כבר הוציאוהו מחזירין אותו ומוציאין ס\"ת אחר. ואם אין ס\"ת אחר. אם הקרע הוא בזה החומש שצריכין לקרות בו אין קורין אלא א\"כ נשארו לכה\"פ חמשה תפירות. אבל אם הקרע הוא בחומש אחר קורין בו אעפ\"י שלא נשארו רק שתי תפירות:", + "אם יריעה אחת אינה תפורה עם הס\"ת אפי' מונחת עמו אין קורין בו:" + ], + [ + "דין נקרעה היריעה עצמה. ובו ט' סעיפים:
ספר תורה שנקרעה בו יריעה למעלה או למטה. אם נקרע רק הגליון ולא הגיע הקרע עד לכתב מותר לקרות בו לכתחלה אעפ\"י שלא תפרו. ומ\"מ לכתחלה יש לתקנו. ואם הקרע הולך בין האותיות אפי' של שיטה אחת אסור לקרות בו עד שיתפרהו. וגם אם נכנס לתוך שתי שיטין מהני לי' תפירה. אבל אם נכנס לתוך ג' שיטות לא מהני תפירה אלא צריכין להחליף את היריעה. במה דברים אמורים בישן שאין עיפוצו ניכר ומגניא בכך אבל אם ניכר הגויל שהוא מעופץ תופר אפי' קרע שבתוך ג' שיטות. ובס\"ת דידן אפי' בישן תופר אפי' קרע שבתוך שלש שיטות דכיון שהקלפי' לבנים וגם הגידים לבנים אין התפירות ניכרות כ\"כ:", + "ואם הקרע הוא ביותר משלש שיטות לעולם אין תופרין אלא מחליפין את היריעה. ואפי' אם הקרע רק בין דף לדף אלא שאם היה כן בכתב היה נכנס ליותר מג' שיטין אין תופרין:", + "כל התפירות הנזכרות צריכות להיות דוקא בגידין. והא דמהני תפירה דוקא בשלא נתקלקל אות אבל אם נתקלקל או נחלק איזה אות לא מהני תפירה. וצריכין ליזהר כשתופרין שלא לתחוב את המחט לתוך הכתב אלא חוץ לכתב:", + "י\"א דבכל מקום שמותרין לתפור את הקרעים מותרין ג\"כ לדבקן ע\"י מטלית קלף. וצריך לזה דבק כשר (דהיינו שנעשה מבהמה חיה ועוף הטהורי') ויש מקילין עוד יותר שאפי' במקום שאסור לתפור מהני דיבוק מטלית. ויש לסמוך על זה בשעת הדחק. וגם בדיבוק מטלית צריכין ליזהר אם לא נתחלק איזה אות שאם נחלק איזה אות לא מהני מה שמדבקו מאחוריו:", + "ונוהגין עוד הסופרים שאם יש נקבים בקלף או לעת הצורך שחותכין מן היריעה איזה טעות ונשאר נקב מדבקין שם מטלית מבחוץ ומתקנין אותו יפה יפה וכותבין על המטלית מה שחסר. ויש אוסרין. והמחמיר לעצמו בס\"ת שלו הרי זה משובח ותבא עליו ברכה. אבל המנהג פשוט להתיר ויש להם על מה שיסמוכו:", + "ובלבד שיכתוב כל האות על הטלאי. אבל אם כתב מקצת אות על היריעה ומקצתו על הטלאי פסול. ולא עוד אלא אפי' אם כתב כל האות כולו על היריעה אלא שמקצת הדיו מצד האחד של האות עובר גם על הטלאי לא מהני הקפת הגויל שבטלאי להאות שנכתב על היריעה אלא צריך להיות מוקף גויל ביריעה עצמה בלא טלאי. והאות הנכתב על הטלאי צריך להיות מוקף גויל בטלאי עצמו בלא היריעה:", + "גם צריכין ליזהר מאוד לדבק תחלה את המטלית היטב ואהב לכתוב עליו ולא לכתוב עליו תחלה ואח\"כ לדבקו. וכן אם היה כתוב עליו ונפרד לא מהני לדבקו עם הכתוב עליו (וע\"ל סי' י\"א סעיף י\"ג):", + "כשצריכין לתקן ס\"ת בדיבוק מטלית אעפ\"י שהס\"ת מגוילין אין איסור לתקנה מבחוץ בקלף (ואם מותר לחתוך מן הגליונות כדי לתקנו ע\"ל סי' כ\"ה ס\"ג):", + "ס\"ת שבלו ממנה יריעות ובא להחליפם. אעפ\"י שלא בלו ממנה אלא אחת או שתים צריך להחליף שלש. לפי שאי אפשר שיהיו אותן שהוא מחליף דומות לגמרי לכן צריכין שיהיו לפחות שלש דומות. ודוקא ביריעה שבלתה שכל הספר הוא ישן ואם תהיה יריעה אחת חדשה הו\"ל מנומר. אבל אם בתחלת כתיבה נפסלה יריעה אחת או שתים אין כאן מנומר ואינו צריך לסלק רק אותה שנפסלה (ביאור מרדכי בסופו) ומה שהוא מחזיר יהא כמדת כתב הראשון. וטוב שהסופר הראשון יכתבם אם אפשר (ש\"ך):" + ], + [ + "שאסור להשהות ס\"ת שאינו מוגה ודיני הגההו. ובו ו' סעיפים:
ספר תורה (וה\"ה שאר ספרים) שאינו מוגה אסור להשהותו יותר משלשים יום. משום שנאמר אל תשכן באהליך עולה. אלא יתקן או יגנוז. ואין להגיה שום ספר עפ\"י הסברא כ\"א בראי' ברורה שיש בו טעות:", + "ס\"ת שנמצא בו ג' טעיות אסור לקרות בו עד שיגיהנו. כי היא מוחזק במוטעה ואם נמצא טעות א' והגיה וכן שני ושלישי והוגה בינתים עד שלא היו ג' טעיות יחד אין צריכין להגיה כולו וכן נוהגין (בני\"ו עפ\"י ספרי זוטא) מיהו אם נמצאו טעיות הרבה עד שהן פ\"ה אעפ\"י שהוגהה בינתים אפשר שנכון להגיה כולו (שם) י\"א שאם נודע שהגיה אותה מגיה מומחה אפי' נמצאו אח\"כ כמה טעיות א\"צ עוד להגיה אלא מתקן מה שנמצא והכי נהוג (שם בקצור):", + "ס\"ת שיש בו ג' טעיות בכל דף ודף יתקן. אבל אם היו ד' יגנז. ואם היה רוב אותיות הספד מוגה והשאר יש בו ד' טעיות בכל דף. ונשאר אפי' רק דף אחד מאותו השאר המשובש בלא ד' טעיות הרי זה יתקן. ודוקא אם מתחלה נכתבה כך בלא ד' טעיות אבל אם נכתבה בד' טעיות והוא רוצה להחליף יריעה אחת שיהא דף אחד שבה מציל לתקן על ידו כל הדפים לא מהני (תוס' והרא\"ש):", + "במה דברים אמורים שכתב את המלא חסר לפי שהוא גנאי לתלות כל כך ביני שיטי. אבל אם כתב את החסר מלא אפי' יש בכל דף ודף כמה טעיות יתקן. לפי שאין הגרידה גנאי כמו התליה. וכשגורד ירחיב קצת האות שלפניו והאות שלאחריו שלא ירא מקום הגרד הפסק בתיבה שתהא נראית כשתים. וע\"ל סי' י\"א סעי' ט' דכשגורדין את היתרון גורדין את השני:", + "טעה ודילג תיבה או יותר יכול לתלותה בין השיטין אבל לא בריוח שבין דף לדף:", + "אם דילג שתי שיטין או שלש נהגו הסופרי' לתקן אף לכתחלה לגרוד כמה שיטין וגם למעט הכתב כדי להכניס הדילוג (וע\"ל סי' י\"ד סק\"ד) אבל יותר משלש אסור לכתחלה לתקן משום דמחזי כמנומר רק יסלק את היריעה. אך בדיעבד אם עבר ותיקן אין בידינו לפסול ס\"ת (משאת בנימין ועוד פוסקים):" + ], + [ + "דיני כתיבת תפילין. ובו ה' סעיפים:
מצות תפילין שיכתוב ארבע פרשות שהן קדש לי כל בכור עד למועדה. והיה כי יבאך עד כי בחזק יד הוציאנו ה' ממצרים. שמע עד ובשעריך. והיה אם שמע עד על הארץ. וכבר נתבאר בסי' ט' שצריכין לכתוב אותן דוקא כסדרן. של ראש כותבין כל פרשה בקלף מיוחד ושל יד כותבין כל הארבע פרשיות בקלף אחד. ואם כתבן על ארבעה קלפים כשר. והמנהג לדבקן בדבק שיהא הכל כקלף אחד. ויזהרו שיהא דבק כשר:", + "נהגו כמנין השיטין עפ\"י הקבלה. בשל יד שבע בכל פרשה ובשל ראש ארבע בכל פרשה ואם שינה לא פסל. ויזהר מאוד לעשות את השורות שוות שלא תהא אחת נכנסת ואחת יוצאת:", + "הסופרים הקדמונים הזריזים היו עושין ג' מיני קלפים לשל ראש. העב היותר לכתוב בו פ' שמע שהיא הקטנה. והדק ממנו לפ' והיה כי יבאך שהיא יותר גדולה. ולפ' קדש ולפ' והיה אם שמע שהן ארוכות עושים קלף דק מאוד. ובזה יתמלאו הבתים בשוה וזהו נוי תפילין. וקצת סופרים אעפ\"י שעושין את הקלף בעובי אחת מתקנים זאת בענין זה שעושין כל הקלפים של הפרשיות מדה אחת ארכן ומניחין גליונות בסוף הפרשיות הקצרות (כ\"כ הלבוש. אבל בזמנינו כמדומה שגם זאת אינם עושים ולית מאן דחש לה):", + "צריך להניח חלק למעלה כדי גגה של למ\"ד ולמטה כשיעור כא\"ף וצדי\"ק פשוטה ושיהיו גם הן מוקפות גויל. וכשל יד שכותבין הארבע פרשיות בקלף אחד. יהיה ריוח גליון בין פרשה לפרשה כמו כ' טתין או פ' וט' מאותו כתב (ב\"ש) ובתחלה וסוף אינו צריך להניח רק משהו הקפת גויל לאותיות. אך הכופרים נהגו להניח קצת יותר למצוה. וי\"א שצריך בתחלה כדי לגול היקף. וכן י\"א האם יש לו כ\"כ קלף צריך ליזהר שיניח גם בסוף כדי לגול היקף:", + "לכתחלה יכתוב כתיבה גסה קצת. וגם הקוין הדקין שבאותיות אל יעשה אותן דק ביותר אלא יעבה אותן קצת שלא יהיו נמחקים מהרה. וכן מצוה ליפותן מבפנים שהרי הבהמ\"ק הי' מצופה זהב מבפנים. עפ\"י הקבלה צריך לעשות דל\"ת דאחד גדולה כמו ד' דלתי\"ן קטנות:", + "יעשה פרשיותיהן פתוחות חוץ מפרשה אחרונ' הכתובה בתורה שהיא והיה אם שמע שיעשנה סתומה. ולכן נהגו בקצת מקומות שפרשת קדש לי. והכ\"י. ופ' שמע מתחילין בראש שיטה. ובסוף קדש לי ובסוף והכ\"י מניחים חלק כדי לכתוב ט' אותיות. ובסוף שמע אין מניחין חלק. ואם מניחין הוא פחות מכדי לכתוב ט' אותיות. ופ' והיה אם שמע מתחילין באמצע שיטה עליונה ומניחין לפניה חלק כדי לכתוב ט' אותיות. ונמצא כי שלש פרשיות הן פתוחות בין להרמב\"ם בין להרא\"ש ופרשה האחרונה היא סתומה לדעת הרמב\"ם. ויש מכשירין בכולן פתוחות. ולכן נהגו בקצת מקומות אף פרשת והיה אם שמע בראש שיטה כשאר פרשיות:", + "ויש שעושין פ' והא\"ש סתומה אליבא דכ\"ע דהיינו שמניחים סוף פ' שמע חלק פחות מט' אותיות (יודי\"ן) וכן בתחלת פ' והא\"ש פחות מט' אותיות (יודי\"ן) ובצירוף יהיו יחד שיעור ט' אותיות (יודי\"ן) והוי סתומה לכ\"ע בין להרמב\"ם בין להרא\"ש. וכן הוא מנהגנו והסכימו לזה גדולי הפוסקים ז\"ל. ומ\"מ אם באיזה מקום המנהג קבוע כאחת מדעות הראשונות שכתבנו אין לשנות בזה שום מנהג שלא להוציא לעז על הראשונות:", + "י\"א דלכתחלה יכתוב של יד קודם לשל ראש משום דאקדמי' קרא. וי\"א דשל ראש יכתוב קודם משום דקדושתו חמורה משל יד וכ\"כ האר\"י ז\"ל בס' הכוונות שיכתוב של ראש ויתקנו לגמרי וישחרהו ואח\"כ יכתוב של יד. אם אפשר יש ליזהר לכתוב כל הד' פרשיות של ראש וכן של יד רצופין ולא יפסיק ביניהן בשום דיבור כלל:" + ], + [ + "עשיית הבתים. ובו י\"ד סעיפים:
עור הבתים צריך ג\"כ להיות מבהמה חיה ועוף הטהורים כמו הפרשיות. ורשאי לעשותן גם מקלף. רק שלכתחלה יש להשים את הקלף במי קליפת עצים (שנקרא בל\"א לוה) שמעבדין בו העורות. וצריך שיהא מעובד לשמה היכא דאפשר. אבל בשעת הדחק יכול לעשות את הבתים גם מעור שאינו מעובד כלל או שהוא מעובד ואינו מעובד לשמה. ויכולין ג\"כ לברך עליהן (ע' חקירה א' אות כ\"ה):", + "כל הפסולים לכתוב סתו\"מ משום שאינן בקשירה (כמ\"ש בסי' א' סעי' ב') פסולי' לעשות את הבתים ולתפרן:", + "יעשה ארבעה בתים מעור אחד לשל ראש ובית אחד מעור א' לשל יד. וצריכין להיות דוקא מעור אחד ממש. ולא מהני בשנעשו מחתיכות תפורות יחד *) ויעשה כל הבתים של ראש בשוה שלא יהא אחד גדול מחברו:", + "חריץ שבין בית לבית בשל ראש צריך שיגיע עד התפר דהיינו עד התיתורא. ובדיעבד אם לא הגיע עד לשם כשרה ובלבד שיהיו עכ\"פ ניכרים החריצים שיהיו ארבעה ראשיה ניכרים לכל:", + "מה שרגילים קצת סופרים שכשעושי' את הד' בתים ונותנים אותם בדפוס. חותכין מן העור בין בית לבית כדי שלא יהי' נכוץ ובולט ומדפים מקום החתך מבפנים כדי שיהיה נראה מבחוץ שלם יש לפסול (מרדכי) אבל מה שרגילים הכופרים שע\"י שמותחים בדפוס החריצים שבין בית לבית ע\"י חוט ועי\"ז ימשכו צדדי הבית יותר למטה מן אמצע הבית ולכן חותכים למטה צדדי הבית עד שיהיו שוים ונשארו הבתים מחוברים יחד. אפשר להם להתנצל דדוקא בצדדי הבית איכא קפידא דכיון דאין הדופן שלם לא מקרי בית דבית בלא דופן לא הוי בית. משא\"כ למטה אפילו היה פתוח לגמרי היה שם בית עליו רק דבעינין שיהיו מעור אחד וכיון שבאמצע גם למטה נשארו מחוברים רק חותכים משני צדדים שפיר הו\"ל עור אחד:", + "תפילין בין של ראש בין של יד הלכה למשה מסיני שיהיו מרובעים בתפרם ובאלכסונן. דהיינו שיהי' ריבוען מכוון ארכו כרחבו כדי שיהי' להם אותו אלכסון שאמרו חז\"ל כל אמתא בריבועא אמתא ותרי חומשי באלכסונו בקירוב. וצריך לרבע גם מקום מושבן וגם הבתים. ועכשיו בעו\"ה אין משגיחין כ\"א על ראש הבתים שיהיו מרובעות ואין משגיחין על התפירות ועל התיתורא. ויזהרו מאוד להשגיח על זה (מחה\"ש) כי כל שלשה דברים אלו דהיינו אורך ורוחב הבתים ואורך ורוחב התיתורא והתפירות המה הלכה למשה מסיני שיהיו מרובעי' בריבוע מצומצם ואם לאו הרי הן פסולין. והמניחן לא לבד שהוא בטל ממצות תפילין עוד הוא מברך ברכות לבטלה. ע\"כ צריך הסופר להשגיח על זה במאוד מאוד (וצריך ללמוד זאת מסופר מומחה ואומן יד) אבל על גובה הבתים אין להקפיד אם הם יותר או פחות מרחכן:", + "אורך ורוחב הבתים וגובהן אין להם שיעור. ומ\"מ יש לחוש לדברי הגאונים שאומרים שלא לעשותן קטנים מרוחב שתי אצבעות עם התיתורא (פרמ\"ג ומחה\"ש) וכבר ידוע ומפורסם ?כ? התפילין הקטנים ביותר כמעט אי אפשר שיהיו הפרשיות כתובות כהלכתן:", + "שי\"ן של תפילין הלכה למשה מסיני. דהיינו שיעשה בעור הבתים של ראש כמין שי\"ן בולטת מקמטי העור. אחת מימין ואחת משמאל. של ימין המניח של ג' ראשים ושל שמאל המניח של ארבעה ראשים. ואם הפך אינו נפסל. ובאיטר אזלינין בתר ימין ושמאל דעלמא (מג\"א) לכתחלה יש לעשותן בקמטין של העור ואם עשאן בדפוס או שכתבן בדיו על הבית הלבן כשר:", + "חריץ של שי\"ן דהיינו חודה למטה יגיע עד מקום התפר דהיינו עד התיתורא אך לא למטה כל כך עד שתתכסה מקצתה בתיתורא אלא גם קצה התחתון יהיה נראה על התיתורא. והיודין שבתוך השיני\"ן צריכין שיגיעו עד למטה שיהיו מחוברין בגוף השיני\"ן:", + "תיתורא דתפילין בין של יד בין של ראש הלכה למשה מסיני. והיינו שישים עור למטה לכסות פי הבתים ונראה כעין דף של גשר הנקרא תיתורא. יש שעושין אותה מן העור הבית בעצמו ויש שעושין אותה מעור אחד חזק. מטהורה ומעובד לשמה:", + "מעברתא דתפילין ג\"כ בין בשל יד בין בשל ראש הלכה למשה מסיני. והיינו שעור התיתורא יהא ארוך מצד אחד ויעשה בו המעברתא. כיצד. יחתכנה משני צדדים שלא תהא אורכה כמו רוחב התיתורא כדי שיהא ניכר ריבוע התיתורא. ובאותה המעברתא עוברת הרצועה ועל שם כך נקראת מעברתא. (ונ\"ל שלא לעשותה רחבה רק כרוחב הרצועה בצמצום מהטעם שכתבתי בס\"ק ז'):", + "הבתים מצוה לעשותן שחורות ושישחירן לשמה. ובדיעבד אם לא השחירן או השחירן שלא לשמה או שהשחירן עכו\"ם יש מכשירין. וי\"א דבתים שחורים הלכה למשה מסיני כמו רצועות שחורות. ולכן אף בדיעבד פסול כמו ברצועות. וכן יש להחמיר (רוב הפוסקים וע' נוב\"ק סי' א' שכן הוא בירושלמי):", + "בענין השחרת התפילין. הרוצה לצאת מידי כל הספיקות ישחיר אותן רק בצבע שחור שאין בו ממש כלל שיהיו שחורים רק בחזותא בעלמא. והמשחירן במין גלאנץ שאי אפשר לקלפו אעפ\"י שיכולין להסירו מן העור בפירורין דקין מ\"מ אין בידינו לפסול. אבל מה שחדשו קצת סופרים שמשחירין בטיחה שיכולין לקלפה בשלמות מכל הצדדים מן התפילין והיא כמו נייר שחור זהו פסול (כ\"כ בס' חיי אדם וע\"ש בנשמת אדם שהסכים עמו הגאון בעל בית מאיר):", + "וגם אם הטיחה היא בענין שאין יכולין לקלוף אותה. יזהרו מאוד הסופרים להשגיח שיהיו הבתים מרובעים בעצמן. לא כמו שעושין קצת סופרים בורים שאין משגיחין על ריבוע גוף הבתים רק שמרבעין אותם אח\"כ בטיחה זו העבה. וזהו פיסול גמור. כי הבתים צריכין להיות מרובעין בעצמן ואינו מועיל מה שהטיח הזה מרבען. גם יזהרו שלא יהיה הטיח הזה עב יותר מעור הבית אלא יהיה דק ממנו. ואסור ליתן לתוך טיח זה עצם פיל שחוק. משום דבעינין מן המותר בפיך (נוב\"ק סי' א'):" + ], + [ + "הנחת הפרשיות לתוך הבתים ותפירת הבתים. ובו ז' סעיפים:
אעפ\"י שכבר קרא כל פרשה ופרשה כמה פעמים (כמ\"ש בסי' ט' סעי' י') בכל זאת כשהוא בא להניחם לתוך הבתים צריך לחזור ולקרותם בדקדוק גדול ובעיון היטב אם אין בהן איזה פסול. וגם לדקדק היטב להניח הפרשיות של ראש כסדרן. דהיינו קדש בבית החיצון שהוא לצד שמאל של המניח ואחרי' והיה כי יבאך בבית שני שמע בשלישי והיה אם שמע ברביעי שהוא בית החיצון לצד ימין של המניח. שבאופן זה האדם העומד כנגד האיש שהתפילין עליו אם היה קורא את הפרשיות היה קורא אותן כסדר שהן כתובין בתורה קדש והכ\"י שמע והא\"ש. ואם שינה פסול (ודיני תפילין דר\"ת יבוארו אי\"ה בסי' כ\"ו) ובאיטר אזלי' ג\"כ רק בתר ימין ושמאל דעלמא:", + "יגלול כל פרשה מסופה לתחלתה וכורכה בקלף קטן. להרמב\"ם גם כריכה זו (במטלית או בקלף) הלכה למשה מסיני היא ולשאר פוסקים אינה הלמ\"מ ולכן אם לא כרכן כשר בדיעבד אם אין לו תפילין אחרים (ב\"ח לדעת הטור) ולכולא עלמא הלכה למשה מסיני היא שיכרוך עליו שער מבהמה או חיה הטהורים. ונוהגין לכרוך שער על הפרשה ואהב כורכין עלי' קלף כשר וחוזרין וכורכין עלי' שער. ונהגו שיהא שער זה של זנב עגל כדי לכפר על עון עגל (שימושא רבה) ואם לא מצא של עגל כורך בשל פרה או של שור. ורוחץ תחלה היטב את השער שיהא נקי. קצת שער זה צריך שיראה חוץ לבתים. וטוב שיצא אצל פ' והיה אם שמע בצד הפונה לפרשת קדש. ויהא פחות מכשעורה:", + "יתן כל פרשה בבית שלה שתהא עומדת זקופה בביתה. ויהיה הגליון העליון דהיינו השורה העליונה למעלה לצד גג הבית והגליון התחתון לצד פה הבתים. והתחלת הפרשה לצד ימין הקורא (דהיינו אדם העומד כנגד האיש שהתפילין עליו) שאם בא לפתחן ולקראן יהיו לפניו כהלכתן:", + "הלכה למשה מסיני שיהיו התפילין נתפרין בגידי בהמה וחיה הטהורים כמו שנתפרין יריעות הס\"ת. וכמו שנתבאר בסי' י\"ז סעי' א' כ' ע\"ש:", + "כבר כתבנו (בסי' כ\"א ס\"ה) שהלכה למשה מסיני היא שיהיו התפירות מרובעות בריבוע מצומצם. וצריכין להשגיח על זה במאוד מאוד. אם התיתורא היא מעור אחר לא מעור הבית צריכין ליזהר בתפירות שיתפור גם את הקצוות מעור הבית עם התיתורא לא את התיתורא לבדה. ויש מניחין עוד חתיכת עור מרובעת כמדת התיתורא ממש בין הכפלים כדי שתהא התיתורא יותר עבה וחזקה וגם העור הזה תופרין עם התיתורא וקצוות הבית (לבוש):", + "יתפור בכל צד שלש תפירות שיהיו כולן שנים עשר (כנגד שבטי ישראל) ואם פיחת ועשה עשר תפירות כשר וכן אם הוסיף ועשה י\"ד תפירות ג\"כ כשר. ולפי שיש אומרים שבכל תפילה של ראש (אעפ\"י שנכתבו הפרשיות בד' קלפים) צריכין ליתן חוט או משיחה בין בית לבית. לכן נוהגין שבשל ראש מעבירין חוט התפירה בין כל בית ובית:", + "יש מי שאומר שי\"ב תפירות אלו יהיו כולן בחוט אחד. ואם נפסק י\"א היכול לקשרו (ט\"ז) וי\"א דכשנפסק החוט לא מהני קשירה כי אז נראה שהחוט הוא קלוש אבל כשהחוט הוא קצר יכולין לקשור בו חוט אחר לגמור את התפירות (ב\"ח) ואם אין לו גידין אחרים יש לסמוך על הסברא הראשונה לקשור חוט שנפסק (פרמ\"ג):" + ], + [ + "דיני הרצועות ובו ה' סעיפים:
עור הרצועות צריך ג\"כ שיהי' מעור בהמה וחיה ועוף הטהורים. וטוב שיהיו מעור העגל (הר\"א מזונשהיים כטעם השער שבסי' הקודם) וצריכין שיהיו מעובדין לשמה. ואם נתעבדו שלא לשמה פסולין. ולא מהני מה שמשחירין אותן לשמה. וכשרות בין מעור בין מקלף:", + "הלכה למשה מסיני שיהיו הרצועות שחורות מבחוץ. וצריכין לדקדק בזה מאוד שיהיו תמיד שחורות בתכלית השחרות. ואם הוכהו משחרותן יחזיר וישחירן כראוי. ונ\"ל דיש לדקדק להשחיר גם החודים דהיינו מקום החתך. אם נמשחו דרצועות בשמן דג טמא שנקרא פישטראהן אין בזה קפידא משום דהך משיחה אינה גורמת עיקר השיחור. ועיקר צבע השיחור נעשה מדבר הטהור. והמשיחה היא רק להצליל הצבע לחזותא ולרכך את העור ליפותו ואין קפידא בזה אם הוא מדבר טמא (נוב\"ת סי' ג' ד') ומ\"מ נראה דלכתחל' יש לדקדק ליקח שומן כשר (כמש\"ל בסי' י\"ז ס\"ד לענין המטליתים שאחורי התפר. וע\"ל סי' ג' ס\"ג):", + "צריך שישחירן ישראל גדול בן דעת לשמה. ואם השחירן שלא לשמן או שהשחירן עכו\"ם פסולין אפי' בדיעבד. ואפי' אם חזר ישראל והשחירן לשמן לא מהני (דג\"מ) ואם אין לו רצועות אחרות ישחיר הצד השני לשמה (פמ\"ג) אבל לכתחלה צריכין להיות ונויהן לבר. דהיינו שחור וחלק למצוה מן המובחר (ואם השחירן אשה או קטן וגדול עומד ע\"ג ע' חקירה י\"ח):", + "שיעור רוחב הרצועות בין של ראש בין של יד לא פחות מאורך שעורה (כ\"כ הפוסקים ובספר מלא\"ש הביא שכן הוא בתנחומא ס\"פ בא) ושיעור ארכן. בשל ראש י\"א שלצד ימין עד הטבור ושל שמאל עד החזה. וי\"א דשניהן עד הטבור או למעלה ממנו מעט. וי\"א של ימין עד המילה ושל שמאל עד הטבור (טור ולבוש) ושל יד לכתחלה כדי שיהדקה על הזרוע ויעשה בה ז' כריכות וימתחה עד האצבע האמצעי ויכרוך ממנה על האצבע שלש כריכות ויקשור. ובדיעבד אפי' אין בה כדי לעשות את ז' הכריכות אלא להדקה על הזרוע ולמתחה עד האצבע ולעשות שם ג' כריכו' ויקשור ג\"כ סגי. ואם עשאן ארוכות יותר בין של ראש בין של יד שפיר דמי:", + "קשר של תפילין הלכה למשה מסיני. דהיינו בשל ראש יהי' הקשר כמין דל\"ת. ויש שעושין אותו מרובע ואינו נכון אלא יעשוהו כמין דל\"ת ממש. ואי אפשר ללמדו בכתב אלא בראיית העין. ובשל יד עושין כמין יו\"ד להשלים אותיות שדי עם השי\"ן שבשל ראש. ולא יעשה הקשרים עד לאחר שעשה את השי\"ן בבית של ראש ואח\"כ יעשה את הדל\"ת ואח\"כ את היו\"ד כסדר אותיות השם. ויש לעשות את הקשרים לשמה ולא ע\"י אשה ולא ע\"י קטן (פרמ\"ג ועיין חקירה י\"ח):" + ], + [ + "דיני בדיקת התפילין ואם נתקלקלו התפילין או הרבועות. ובו ו' סעיפים:
תפילין שהוחזקו ככשרות מן הדין כל זמן שחיפוין שלם הרי הן כחזקתן ואינן צריכין בדיקה. ואין חוששין שמא נמחק בתוכן אות או שמא נקבו. ומ\"מ נכון לבדקן מפני שמתקלקלין לפעמים מן הזיעה. ואם אינו מניח אותן אלא לפרקים צריכין בדיקה שני פעמים בכל שבע שנים. כי יש לחוש שמא נתעפשו. וכן אם נקרע החיפוי צריכין בדיקה. וכן אם נשרו במים. ומ\"מ אם אין לו מי שיודע לבדקם ולחזור לתפרן יניחן כך בלא בדיקה שלא יתבטל ממצות תפילין:", + "אם נקרעו קצת הכתים מבחוץ בין בשל ראש בין בשל יד (תשו' פ\"י א\"ח סי' י') פסול אבל אם מבחוץ הבתים שלמים רק שנקרעו בשל ראש מחיצות הפנימיות אם נקרעו כך שני בתים זה אצל זה פסול. אבל אם אינם זה אצל זה כגון ראשון ושלישי כיון שבית אחד שלם ביניהם כשר:", + "אם נתקלקל ריבוען פסולין עד שיתקנם. וצריכין להשגיח על זה במאוד מאוד:", + "אם נפסקו שתי תפירות זו אצל זו או שנפסקו שלש תפירות אפילו זו שלא כנגד זו הרי אלו פסולים מספק. וכל זמן שאי אפשר לו לתקנן וגם אין לו אחרים יניחן בלא ברכה:", + "אם נקרעו הפרשיות הדין כמו בס\"ת שנתבאר בסי' י\"ח (ד\"מ רס\"י ל\"ב):", + "אם נפסקה רצועה למעלה מן השיעורין שנזכרו בסי' כ\"ג ס\"ד לא מהני לה לא קשירה ולא תפירה. אבל למטה מן השיעורין האלו מהני להו קשירה או תפירה. וי\"א כי רק כמה שמקיף את הראש ואת הזרוע לא מהני קשירה או תפירה אבל למטה מהני וי\"א עוד דגם במה שמקיף את הראש ואת הזרוע קשירה היא דלא מהני אבל תפירה מהני והיא שתהא התפירה לצד פנים ולא לצד חוץ. ובשעת הדחק יש לסמוך גם על המקילים האלו שלא יתבטל ממצות תפילין. אבל לענין ברכה גם על הכשרים לפי הדעה האמצעית אין לברך עליהם. וגם יש להחמיר שלא לקשרן אלא לתפרן. והיכא דאפשר יש לתפרן דוקא בגידין. ואם נפסקה רצועה ברחבה ונשאר ברחבה פחות מכשעורה י\"ל דרשאי לתפור בכל מקום וצ\"ע גם בזה (פרמ\"ג) (וע\"ל סי' כ\"ה סעיף ה' דאסור להפוך הקצוות של הרצועות):" + ], + [ + "שאין מורידין מקדושה חמורה לקדושה קלה. ובו ז' סעיפים:
קלף המעובד לשם קדושה אסור לשנותו לדבר חול (דהזמנה לגוף הקדושה מילתא היא לענין זה שלא לשנותו לחול) אלא א\"כ התנה עליו בתחלת העיבוד. ואם כבר התחיל לכתוב עליו שוב אסור לשנותו אעפ\"י שהתנה עליו. וגט הוי דבר חול:", + "כבר מבואר בסי' ב' סעיף ד' איך לעבד את הקלף שיוכשר בין לס\"ת בין לתפילין בין למזוזות. ואם התחיל לכתוב ס\"ת ונפסלה היריעה אסור לכתוב על הנותר תפילין או מזוזה מפני שאין מורידין מקדושה חמורה לקדושה קלה וכיון שכבר התחיל לכתוב עליו הו\"ל כאזמני' וצר בי' (דלקמן סעי' ו') (ע' נוב\"ת סי' קע\"ד ועמ\"ש אי\"ה בחקירה א' אות י\"ט):", + "ספר תורה או תפילין שבלו אין עושין מהן מזוזה. ואין כותבין על גליוני ס\"ת לא תפילין ולא מזוזה. וכן אסור לקחת הגליונות לתקן בהן ס\"ת אחר. ואפי' לתקן הס\"ת עצמו בגליונותיו אסור. אלא אם אי אפשר לתקנו בענין אחר. אז מותר לתקנו בגליונותיו של עצמו (ע' בחתם סופר סי' רע\"ט):", + "אסור לשנות תפילין של ראש לעשותה של יד אפילו אין לו תפילין של יד ויש לו שתי תש\"ר. ואפי' ליקח רצועה מהן וליתנה בשל יד אסור משום דשל ראש קדושתו חמורה מפני שרובו של שם שדי בשל ראש. אבל משל יד לשל ראש מותר לשנות. שיעשה לו ד' בתים בתוכו. ואם היו חדשים שעדיין לא הניחם מותר לשנות אפילו משל ראש לשל יד. דהזמנה לאו מילתא היא וטולה עליהם מכסה עור אחד שיהיו נראים כבית אחד:", + "אם נפסקה רצועה של יד סמוך אל הקשר אסור להפוך ראש האחר למעלה ולעשות שם את הקשר והחתיכה שהי' בו הקשר יקשור למטה. משום שמורידו מקדושתו דמתחלה היה בו הקשר והיו\"ד ועתה יעשה בו כריכות (מג\"א וע' מחה\"ש) ואם אין הרצועה ארוכה כ\"כ אזי לא יעשה כ\"כ כריכות סביב הזרוע. ואף אם ישליך חתיכת הרצועה שנפסקה וישאר לו די רצועה. נכון ג\"כ שלא להפכה אלא לעשות את הקשר במקום שהיתה בתחלה קרובה אל הקשר (פרמ\"ג):", + "סודר דאזמני' למיצר בי' תפילין לעולם וצר בי' תפילין חדא זימנא אסור למיצר בי' זוזי. אזמני' ולא צר בי' או צר בי' לפי שעה ולא אזמני' להיו' שם לעולם שרי למיצר בי' זוזי. ואם עשה כיס לשם תפילין אפי' צר כי' על דעת לפנותו אסור. וה\"ה אם הי' כיס והוסיף בו איזה דבר לשם תפילין וצר בי' על דעת לפנותו אסור (ע' מג\"א ועמ\"ש בחקירה א' אות ל\"א) ואם התנה עליו מתחלה בכל ענין שרי:", + "עור המעובד לשם רצועות ואפילו נחתך לרצועו' מותר לשנותן לחול (ע' חקירה א' אות מ\"א):" + ], + [ + "דיני תפילין הרבינו תם. ובו ה\"ס:
כבר מבואר בסי' כ\"ב סעיף א' סדר הנחת הפרשיות בשל ראש. קדש. והיה כי יבאך. שמע. והיה אם שמע. וכן בשל יד כך הן מסודרו'. וזו היא שיטת רש\"י והרמב\"ם וכן הוא מנהג העולם. אבל רבינו תם יש לו שיטה אחרת. דהיינו קדש משמאל המניח. ואחרי' והיה כי יבאך. ואחרי' בבית הג' והי' אם שמע. ובבית הד' שהוא החיצון מצד הימין שמע. וכן בשל יד מסודרות כך. קדש. והכ\"י והא\"ש. שמע:", + "ואף שמנהג העולם כרש\"י והרמב\"ם. מ\"מ ירא שמים יצא ידי שניהם ויעשה שתי זוגות תפילין ויניח שתיהן. ויכוין בהנחתן שבאותן שהן כהלכה יוצא ידי חובתו והאחרות הן כרצועות בעלמא. כי מקום יש בראש להניח שתי תפילין וכן בזרוע. ובלבד שלא יהיו רחבות עם המעברתא והתיתורא יותר משתי אצבעות כי אין מקום בראש כ\"א שיעור ארבע אצבעות (מחה\"ש) ואם אינו יודע לכוין את המקום ולהניח שתיהן יחד נוהגין שמניחין של רש\"י ומברכין עליהן ומתפללין בהן ואחר התפלה מניחין של ר\"ת בלא ברכות וקורין בהן פרשות שמע. והיה אם שמע (אבל פ' ויאמר אינו צריך לקרות בהן. עטז\"ק):", + "גם לר\"ת צריכין לכתבן כסדר שהן כתובות בתורה. לכן בשל יד שהן בקלף אחד יניח חלק כשיעור פ' והיה אם שמע ויכתוב מתחלה שמע ואהב והא\"ש. וצריך להניח בסוף פ' והא\"ש. חלק כשיעור ט' אותיות כדי שפרשת שמע שאחריה תהא פתוחה כמו שהיא פתוחה בתורה. ופרשת והיה אם שמע שאנו נוהגין בתפילין של רש\"י לעשותה בסתומה חלוקה כמ\"ש בסי' כ' סעיף ז' גם בתפילין דר\"ת יעשו כן דהיינו שיניחו בסוף פ' והיה כי יבאך שיעור פחות מט' אותיות (יודי\"ן) וכן בתחלת והא\"ש ובצירוף יהי' כשיעור ט' אותיות (יודי\"ן):", + "לא יניח שתי הזוגות בכיס אחד כי האחת מהן חול ואסור להניחן בכיס של תפילין אלא יעשה שני כיסים וסימן לכל כיס שלא להחליפן וכל שכן שאין להחליף את הרצועו' והבתים והפרשיות (הרמ\"ע) ואל יעשה סימנים של אותיות בגופי התפילין להכיר בין של רש\"י לשל ר\"ת אלא ימציאו להם סמניות אחרות שיהי' בהן טביעת עין וסימנים מובהקים בגדלן ובקטנן של בתים או ברצועותיהן וכיוצא לא זולת (שם סי' ל\"ח):", + "אם נמצאה רצועה ואין יודעין אם היא של רש\"י או של ר\"ת. במדינות אלו שרוב העולם מניחין רק תפילין דרש\"י תולין שזו הרצועה משל רש\"י ואסורה בשל ר\"ת:" + ], + [ + "דיני כתיבת המזוזה. ובו ח\"ס:
כיצד כותבין המזוזה. כותבין שתי פרשיות שמע והיה אם שמע על דף אחד ביריעה אחת . ומניח לה ריוח מלמעלה כמו הצי ציפורן וכן מלמטה כחצי ציפורן. ובתחלתה ישייר כדי לגול אותה אחר שתכרך. ובסופה אין צריכין להניח כלל רק כדי הקפת גויל לאותיו' (ש\"ך):", + "צריך לכתבה בדף אחד ואם כתבה בב' או בג' דפין כשרה. כתבה בשני עורות אעפ\"י שתפרן יחד פסולה. וכבר נתבאר בסי' ט' שצריכין לכתבה כסדרן:", + "הריוח שבין פרשת שמע לפ' והא\"ש מצוה לעשותו פ' סתומה. וכיון שנהגו להתחיל שיטה ז' בוהיה אם שמע אינו יכול לעשותו סתומה אליבא דכ\"ע רק לדעת הרמב\"ם:", + "צריכה עיבוד לשמה. ודעת רוב הפוסקים דאם כתבה בעור שאינו מעובד לשמה אפילו דיעבד פסולה. ומיהו בשעת הדחק שאם ימתין לעור מעובד לשמה תבטל המצוה יכתבנה על עור שאינו מעובד לשמה ויקבענה בלא ברכה וישתדל למצוא אחרת כשרה:", + "נהגו לעשותה כ\"ב שיטין. על הארץ יכתוב בראש השיטה האחרונה ולא יכתוב בה יותר:", + "כותב כל שטותיה שוות שלא תהא אחת ארוכ' מחברתה. ואם האריך בשיטה אחת יותר מבאותה שלפניה ובאותה שתחתי' קיצר יותר מבאותה שלפני פניה כשרה. ובלבד שלא יעשנה כקובה פי' אהל שהוא צר למעלה ורחב למטה כזה % או כזנב רחב למעלה וקצר למטה כזה % או כעיגול ואפי' אם עשאה רק מצד אחד כקובה או כזנב פסולה:", + "מבפנים אסור להוסיף בה מאומה. אבל מבחוץ כותבים השם שדי כנגד הריוח שבין הפרשיות. ובקנה שמשימין אותה בו עושין שם נקב נגד השם שיהיה נראה מבחוץ. עוד נוהגין לכתוב מבחוץ כנגד ה' אלהינו ה' כוז\"ו במוכס\"ז כוז\"ו שהן האותיות הסמוכות להן באלפא ביתא. ויהפוך אלה האותיות מכתיבת המזוזה כדי שיגיע כל אות נגד האות שהוא מתחלף בו:", + "מזוזת היחיד נבדקת שתי פעמים בשבע שנים ושל רבים (שאין להטריח עליהם) נבדקת שתי פעמים ביובל (ע' רא\"ש סוף ה' תפילין):" + ], + [ + "דיני כתיבת מגילת אסתר ותפירתה ובו י' סעיפים:
אין כותבין את המגילה אלא בדיו על הגויל או על הקלף. וצריכה שירטוט לכל השורות כמו ס\"ת. ואין העור שלה צריך עיבוד לשמה וי\"א שצריך עיבוד לשמה ויש להחמיר (מג\"א):", + "וכן לענין צורות האותיות והקפת גויל וחק תוכות דינה כמו ס\"ת. ונהגו גם לתייגה כמו ס\"ת. גם צריכין לדקדק בה בחסרות ויתרות (מיהו בדיעבד אין לפסול משום חסרות ויתרות דאפי'השמיט בה הסופר באמצעה תיבות וקראן הקורא על פה יצא. אם נמצא בתיבת ליהודים ה\"א יתרה אחר הוא\"ו עיין בסי' י\"ב סק\"ב) וצריכין לעשות שיטותי' שוות. גם צריכין לכתבה מן הכתב ולהוציא כל תיבה מפיו קודם שיכתבנה כמו בס\"ת:", + "צריכין להניח בתחלה קלף חלק שיעור כדי להקיפה. ונוהגין שלא לעשות לה עמוד כלל לא בתחלה ולא בסופה:", + "עושין כל פרשיותיה סתומות ואם עשאן פתוחות פסולה ויש מכשירין:", + "עשרת בני המן מנהג מדינותינו לכתבם בדף מיוחד דהיינו בתחלת הדף איש בתחלת השיטה ואת בסוף השיטה וחלק באמצע. ואח\"כ פרשנדתא מצד זה ואת מצד השני. וכן כולם. ובסוף הדף ויזתא מצד זה עשרת מצד השני. וצריכין להאריך בוי\"ו דויזתא ויהי' ראשה כפוף קצת בזקיפה באלכסון למעלה כזה % (ט\"ז ופרמ\"ג) (וי\"א דיאריך בקריאתה):", + "מה שנוהגין הסופרים לכתוב עשרת בני המן באותיות גדולות אינו מעיקר הדין שהרי לא נמנו במסורה בין האלפ\"א בית\"א גדולים. אך הסופרים נהגו כן לפי שעל הרוב כותבין את המגילות על דפין ארוכין ועשרת בני המן אינן אלא י\"א שיטין וצריכין למלאות בהן את כל הדף וישאר חלק הרבה לבסוף או ריוח גדול מאוד בין שיטה לשיטה לכן כותבין אותיות גדולות למלאות את הדף. ואעפ\"י שבדף אחר אין לעשות אותיות גדולות או קטנות כשאינו מקובל מבעלי המסורה לעשותן שאני הכא כיון שעשרת בני המן כתובי' בדף מיוחד בפני עצמן אין להקפיד אף שהדפין האחרים כתובים בכתיבה דקה ודף זה בכתיבה גסה. ומ\"מ אם אין יריעות המגיל' ארוכות ולא יושחת תואר העמוד כשיכתוב בכתיבה בינונית קרוב לכתב של שאר הדפין מוטב לכתוב כתיבה בינונית (שערי אפרים שער ו' סעי' נ\"ה):", + "ומה שנוהגין מקצת סופרים שבמקום שהשם הקדוש מרומז בראשי תיבות או בסופי תיבות עושים את האותיות ההן גדולות. יש למנוע מלעשות כן לכתחלה. ומ\"מ אין לפסול את הכתובות כן וקורין בהן אפי' לכתחלה (שם):", + "מגילה שהיא נקודה או שכתובים בה הטעמים וכן אם כתב בה בדף הראשון הברכות ופיוטים אינה נפסלת בכך. אבל לכתחלה אין מנקדין אותה ואין כותבין בה ברכותיה (לבוש) ואם הש\"ץ אינו בקי בנגינה ואין שם מי שיודע להקרות לו מותרין לכתוב הטעמים במגילה או יקרא בלא טעמים (מג\"א):", + "מגילה שכתבה בשמאל או שכתבה אשה או קטן יש פוסלין ויש מכשירין:", + "תופרין את היריעות יחד בגידין כמו ס\"ת ומניחין קצת שיור בראש היריעות ובסופן כמו בס\"ת. ואם אין לו גידין כדי לתפור כולה אם הטיל בה ג' חוטי גידין כשרה ובלבד שיהיו משולשות. ומפני שיש בזה פירושים שונים צריך לצאת ידי כולם. ויעשה ג' תפירות בראשה וג' בסופה וג' אמצעיתה ותפירה אחת בחלק הרביעי מצד זה ותפירה אחת בחלק הרביעי שמצד האחר. והשאר יתפור בחוטי פשתן:" + ] + ], + "versions": [ + [ + "Likut Sifrei Stam Part 1", + "ליקוט ספרי סת\"ם חלק א" + ], + [ + "Keset Hasofer, Ungvar 1871", + "https://www.nli.org.il/he/books/NNL_ALEPH001305560/NLI" + ] + ], + "heTitle": "קסת הסופר", + "categories": [ + "Halakhah", + "Acharonim" + ], + "sectionNames": [ + "Siman", + "Seif" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Kol Yaakov on Shulchan Arukh/Hebrew/Jerusalem, 1910.json b/json/Halakhah/Acharonim/Kol Yaakov on Shulchan Arukh/Hebrew/Jerusalem, 1910.json new file mode 100644 index 0000000000000000000000000000000000000000..a04f237cc7139312d350cde77dadba6a1dc621d9 --- /dev/null +++ b/json/Halakhah/Acharonim/Kol Yaakov on Shulchan Arukh/Hebrew/Jerusalem, 1910.json @@ -0,0 +1,3576 @@ +{ + "language": "he", + "title": "Kol Yaakov on Shulchan Arukh", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH990013150580205171/NLI", + "versionTitle": "Jerusalem, 1910", + "versionNotes": "", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "קול יעקב על שולחן ערוך", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": { + "Orach Chayim": [ + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + [ + "א) בשם ה' נעשה ונצליח", + "ספר קול יעקב", + "סעיף א' מצות תפילין וכו' עד למועדה. בטור כתב עד למועדה מימים ימימה, וכ\"כ הלבוש, רבינו זלמן אות א' וכן הוא האמת, ומה שלא כתוב בספרי הש\"ע ב' תיבות מימים ימימה, כתב רוח חיים אות א' ט\"ס הוא דנפל בספרים:" + ], + [ + "ב) שם ופרשת שמע וכו' כתב בספר הכונות בדרושי ק\"ש דרוש ו' בשם האר\"י ז\"ל שצריך לכתוב בתפילין ובמזוזה דל\"ת זו דאחד גדולה ועבה כשיעור ד' דלתי\"ן קטנות. והביאו מג\"א סע\"ק א', ואם לא כתב דל\"ת זו גדולה כשיעור ד' דלתי\"ן מאותו כתב, רק כתבה גדולה משאר אותיות, כל שיש בה שיעור ד' דלתי\"ן קטנים מאד סגי. פרמ\"ג, אשל אברהם אות א', ועיין בדברינו ליו\"ד סי' ער\"ד אות י\"ז וסי' ער\"ה אות כ\"ד:" + ], + [ + "ג) שם בהגה וצריך לכותבם בסדר הזה וכו' ואין חילוק בין ש\"י לש\"ר, כן פסק מרן בב\"י להלכה, ודלא כהגהות סמ\"ק דכתב בשם רבינו יחיאל דבש\"ר שהם ד' קלפים אין להקפיד בסדר כתיבתן, ואע\"ג דהרשב\"ש סי' תרל\"ב החזיק בדברי הגהות סמ\"ק, אין הלכה כן. מחב\"ר אות ב', חק\"ל סי' ז', זכ\"ל אות ת', שע\"ת אות ג', וכ\"כ מלא\"ש כלל ח' אות א' בחכמה קה\"ס סי' ט' אות א', אמרי שפר כלל כ' אות א' בסתם ולא חילקו בין ש\"י לש\"ר:" + ], + [ + "ד) סופר שכתב כמה פרשיות לזוגות תפילין ש\"ר בב\"א ונזהר בכתיבתן לכותבם על הסדר שיהיו כל ד' פרשיות של כל ראש כס' אך נתערבו אח\"כ כל הפרשיות ולא ניכר בכל ד' שיקח מהם אם אלו שלקח כתובו' כס' דמשכחת לה דפ' ראשונ' שלקח היא כתובה אחרונ' לג' אלה המצורפות עמה וכיוצא, טעונים גניזה, מחב\"ר אות ג', שע\"ת אות ב', זכ\"ל אמ\"ש כלל כ' אות א', ואין להתיר מכח ס\"ס, ספק שמא נזדמנו בידו כל הד' פרשיו' כסדרן ואת\"ל לא נזדמנו כל הד' פרשיות כס' שמא הלכה כמ\"ד לא בעינן ב\"פ ש\"ר כס' דכיון שנתערבו הפ' א\"א שיזדמנו ד\"פ יחד שנכתבו כסדר והוי האיסור מוחזק יותר מן ההיתר, וכה\"ג לא עבדינן ס\"ס כמ\"ש הש\"ך סי' ק\"י בדיני ס\"ס אות ל\"ג:" + ], + [ + "ה) אם נתקלקלה פ' אחרונה ש\"ר יכתוב אחרת תחתיה משא\"כ אם נתקלקלה פ' אחת מהקודמות צריך לכותבה היא וכל הפ' שאחריה, מחב\"ר או' ד', שע\"ת או' ב' זכ\"ל:" + ], + [ + "ו) תפלין שנקרע, כדין ס\"ת שנקרע. דרכי משה בשם הכל בו, ועיין ביו\"ד סי' ר\"ף סעי' א' ובדברינו שם אות א':" + ], + [ + "ז) שם כסדר הזה וכו'. ואם לאחר שכ' כסדר נפסלו אחת או שתים מהפרשיות הראשונות, וידוע לו בברור שיש לו פרשיות אחרות דוגמת אלו שנפסלו שנכתבו קודם אלו האחרונות מותר לצרפם, ואע\"פ שלא נכתבו הפרשיות מתחלה לצרפם לאלו הפרשיות כי אם לפרשיות אחרות, אבל אם יש לספק אם נכתבו מקודם אם לאו פסול, עבודת הגרשוכי סי' ס', א\"ר אות א' י\"א הגה\"ט פרמ\"ג מש\"ז או' א' ישועות יעקב אות ח', שע\"ת אות ב' מאמ\"ר אות א' מלא\"ש כלל ח' או' ב' בחכמה, קה\"ס סי' ט' או' ב' בלשכ\"ה אמ\"ש כלל כ' או' א'. ואע\"ג דהרב חק\"ל בא\"ח סי' ז' כתב דיש להשיב על עבודת הגרשוני מ\"מ כיון דכל הפו' הנז' סברי כותיה הכי נקטינן:" + ], + [ + "ח) שם, ואם שנה פסול, פרשה המוקדמת בתורה שכתבה באחרונה, [כגון שכתב פ' והיה כי יביאך קודם פ' קדש], יכול לכתוב עוד פרשיות המאוחרות לה ולצרפם אליה, [דהיינו שיכתוב פ' והיה כי יביאך, שמע, והיה אם שמוע, ולצרפם אל פ' קדש], וכן המאוחרות שכתבן בראשונה, [כגון שכתב והיה כי יביאך שמע, והא\"ש, ואח\"כ כתב פ' קדש], יכול לצרפם לפ' המוקדמת מתפלין אחרים שנפסלו בהם פ' המאוחרות, ואם א\"א לו לצרפם צריכים גניזה, ר\"ז או' א', ויש אומרים דאם הפך בפרשיות שכתב והיה כ\"י קודם קדש להניחם בתפילין כך, נפסלה גם פ' קדש וכן פ' ב' וג' או ג' וד' נפסל מן ההפוך ולמטה כל הפרשיות ואין יכול עוד לצרף להם פ' אחרות, אבל מה שנכתב קודם הפיסול דהיינו שכתב קדש, והיה כ\"י. ואחר כך כתב והא\"ש קודם שמע, הראשונות כשרות ולא נפסלו אלא מן ההפוך ולמטה חק\"ל חא\"ח סי' ז' [וזכ\"ל כתב בקיצור], ומשמע מדברי הרב ז\"ל דה\"ה אם נמצא טעות בתפילין בפ' א' או ב' נפסל מהטעות ולמטה ואין יכול לצרף עוד לפרשיות אחרונות פרשיות אחרות אם יש לו שנכתבו מקודם כיון שנכתבו פרשיות האחרונות בפיסול דלא שנא בין אם הפך פ' לחברתה בין אם כתבה אחר הטעות דזה וזה נכתבה בפיסול, ונן נוהגים פה בגדאד יע\"א דאם נמצא טעות או פיסול בפ' א' או בב' ראשונות, ויש לו דוגמת אלו הפרשיות שנפסלו שנכתבו מקודם, אין מצרפים לפרשיות אחרונות משום שנכתבו האחרונות בפיסול, אבל אם נכתבו כל הד' פרשיות בכשרות ואח\"כ אירע פיסול בפ' א' או בשתים ראשונות, ויש לו דוגמת אותם הפרשיות שנפסלו שנכתבו מקודם לאלו האחרונות מצרפין כמ\"ש באות הקודם, ואם נפסלה פ' אחת מן פרשיות הראשונות ש\"ר ע\"י דבוק או פרוד, ואין מבורר לנו אם נעשה בשעת כתיבה או אחר שנכתבו כל הד' פרשיות בכשרות יש להתיר לצרף לפרשיות אחרונות פרשיות אחרות אם יש לו שנכתבו מקודם מחמת ס\"ס, ספק שמא נעשה זה הדבוק או הפרוד לאתר שנכתבו כל הד' פרשיות בכשרות, ואת\"ל שנעשה בשעת כתיבה והוו להו שאר הפרשיות נכתבו בפיסול שמא הלכה כמ\"ד פ' ש\"ר לא בעינן כס' עיין לעיל או ג' וזה הס\"ס מתהפך, ועוד שמא ה' כר\"ז, ונראה דבש\"י נמי יש להתירן בכה\"ג. דאיכא מאן דאמר במרדכי דבתפלין ש\"י אף אם הם שלכ\"ס אין להקפיד והעתיקו הב\"י בסי' ל\"ד ומשד\"ר שם. ואיכא לעשות ס\"ס בכה\"ג ספק שמא נעשה זה הדבוק או הפרוד לאחר שנכתבו כל הד' פרשיות בכשרות ואת\"ל שנעשה בשעת כתיבא והו\"ל שאר פרשיות נכתבו בפיסול שמא הלכה כמ\"ד פ' ש\"י לא בעינן כס' ועוד שמא הלכה כר\"ז דהר\"ז לית ליה נכתבו בפיסול דכתב פרשיות המוקדמות בתורה שכתבן באחרונה יכול לכתוב עוד פרשיות אחרות המאוחרות לה ולצרפם אליה וכן המאוחרות שכתבן בראשונה יוכל לצרפם לפ' המוקדמת מתפלין אחרים שנפסלו בהם פרשיו' המאוחרו' והיינו דוקא למנהגנו אבל במקום שאין מנהג יש להתיר בכ\"ג בין אם נכתבו כל הד' פרשיות בכשרות ואח\"כ אירע בהם פיסול בין אם נמצא טעות בפ' הראשונות שנכתבו פרשיות האחרונות בפיסול בין אם היפך בפרשיות כגון שכתב פרשת והכ\"י קודם פ' קדש ויש לו פ' קדש שנכתבה קודם אלו הפרשיות מותר לצרפה לפ' והכ\"י ופ' קדש שנכתבה באחרונה יכול לכתוב פרשיות המאוחרות לה ולצרפם אליה. ובנמצא טעות בפרשיות ראשונות ויש לו דוגמת אלו הפרשיות שנפסלו שנכתבו קודם אלו התפלין מותר לצרפם לפרשיות האתרונות מכח ס\"ס שמא הלכה כמ\"ד לא בעינן כס' ואת\"ל הלכה כמ\"ד בעינן כס' שמא הלכה כר\"ז דמותר לצרף בכ\"ג וזה הס\"ס מתהפך ועוד שמא דעה\"ג מתיר בכ\"ג לצרף והביאוהו האחרונים כנז\"ל והוה ליה החק\"ל יחידי בדבר ואע\"ג דלא קימ\"ל כהנך סברות מ\"מ לענין ס\"ס עבדינן כמ\"ש רה\"ג בס' זבחי צדק ח\"ב סי' ק\"י בדיני ס\"ס אות קנ\"ח דעבדינן ס\"ס אפילו בסברא דחויה ואפילו הפך מרן ומור\"ם עי\"ש אמנם במקום שיש מנהג אין להקל דקשה לבטל המנהג עיין באה\"ט סי' תקנ\"א סק\"ז וסי' תר\"ץ ס\"ק ט\"ו וס\"ח סי' קי\"ד:", + "ואם כתב פ' והכ\"י קודם פ' קדש, אף למנהגנו שאין מצרפין אם נכתב בפיסול מ\"מ יש להתיר בפרשת קדש לכתוב ג' פ' המאוחרות ולצרפם אליה כיון שיש מתירין הפתח הדביר ח\"ב בקו\"א סי' ל\"ד בשם האדני פז בת' סי' מ\"ו שנשאל כזה והעלה להתיר, וכן התורה לשמה כ\"י הביאו הה\"ג מוהרי\"ח בס' רב פעלים סי' ד' נסתפק בזה והעלה להכשיר מדברי מרן ז\"ל ש\"ע סי' ק\"ח סעי' א', וממ\"ש הר\"ש ז\"ל בנגעים פרק י\"ד משנה יו\"ד ומהר\"י קורקוס שם עי\"ש, והטעם דחשבי להאי פרשת והכ\"י כמאן דליתא דמי ופ' קדש נשארה בכשרות ומשו\"ה יוכל לכתוב ג\"פ האחרונות ולצרפם אליה אבל פ' והכ\"י אסור לצרף אליה פ' קדש שנכתבה קודם לה כיון שנכתבה בפיסול דלא שנא מנמצא טעות בפרשת קדש ואח\"כ כתב והכ\"י דאין מצרפין לפ' והכ\"י פרשת קדש שנכתבה מקודם למנהגנו דבנמצא טעות בפרשת קדש הוי פ' והכ\"י כאלו נכתבה מקודם וכ\"כ התורה לשמה שם דפ' והכ\"י פסולה משום שנכתבה בפיסול:", + "ואם יש לסופר פ' קדש או פ' קדש ופ' והכ\"י ורוצה לכתוב ד\"פ של תפילין מחדש וקודם שהתחיל לכתוב נתכוון שאם תפסל פ' קדש או קדש והכ\"י בשעת כתיבה ולא ירגיש אלא אחר שיגמור כל הד\"פ יצרף אלו פ' שיש לו שנכתבו מקודם במקומם, מנהגנו להקל דכיון שהתנה עליהם מתחלה לא הוו פרשיות האחרונות נכתבו בפיסול:" + ], + [ + "ט) שם לכתחלה יכתוב של יד קודם וכו' וכ\"כ מרן בב\"י בשם מהרי\"א, אבל הרב ב\"ח כתב דדעת הטור דיכתוב תחלה ש\"ר ואח\"כ ש\"י, וכ\"כ א\"ר אות ב', עט\"ז בס\"א אות א', ר\"ז אות א', וכן הוא ע\"פ קבלת האר\"י ז\"ל בספר הכוונות בדרושי תפילין דרוש ב' וז\"ל תחלה צריך שיכתוב התפילין ש\"ר ויתקנם לגמרי ויתפרם וישחירם ואח\"כ יכתוב ש\"י ויתקנם וישחירם: גם צריך ליזהר לכתוב כל הד' פ' ש\"ר או כל הד' פ' ש\"י רצופים יחד, ולא יפסיק ביניהם בשום דבר כלל ועיקר וכ\"ש באמצען, ואם הוא זקן או חולה ואינו יכול לכתוב כל הד' פרשיות ביחד יכתוב ג' פ' הראשונות יחד ואח\"כ יכתוב הד' לבדה, ואם ג\"ז קשה לו יכתוב עכ\"פ ב' פרשיות הראשונות יחד ולא יפסיק ביניהם בשום אופן, ואחר כך יכתוב ב' פ' אחרות ביחד. והנה אם כתב ב' הפרשיות הראשונות בלבד יחד והפסיק ואח\"כ בא לכתוב פ' שמע צריך שבתחלה יעביר הקולמוס בה ויכתוב על תיבת וידבר של פ' קדש ועל תיבת והיה כי יביאך. שבפ' שניה ואח\"כ יכתוב מפ' שמע ואילך ועי\"כ נקרא קצת חיבור, ואס כבר כתב בתחלה ג' פ' אז יעביר הקולמוס גם על תיבת שמע שבפ' ג' ואח\"כ יכתוב הפ' הד' כולה ביחד: גם קודם שיתחיל לכתוב יתפלל ויאמר יהר\"מ ה' או\"א שתשרה שכינתך במעשה ידי ותצליחני בכתיבתי זאת שאני כותב תפילין אלו לשם יחוד קבה\"ו לשם קדושת מצות תפילין שצויתנו ה' אלקינו, ותצילני מטעות הכתיבה ומטעות הכוונה וכן יה\"ר, ואח\"כ יתחיל לכתוב עכ\"ל. ועיין עוד לקמן סי' ל\"ד שכתבנו שם יה\"ר יותר בארוכה משם מצ\"ש יעו\"ש:", + "וכתב מלא\"ש כלל י\"ז אות י\"ג וז\"ל ומ\"מ פשיטא דאין בפלוגתא זו כי אם משום הידור לכתחלה אבל כ\"ע מודים דבין הקדים ש\"ר ובין הקדים ש\"י התפילין כשרים בלי שום פקפוק עכ\"ל. וכתב עוד מלא\"ש שם אות יו\"ד בבינה וז\"ל, ודע שמ\"ש הבאה\"ט ס\"ק ג' בשם ספר הכוונות לכתוב כל הד' פרשיות ש\"ר או של יד רצופים ולא יפסיק בשום דבור כלל עי\"ש, אינו מצד הדין כי אם מצד חסידות ודברים טובים ויקרים הם לסופר הראוי לדברים כאלו כגון שהוא זהיר וזריז ואומן וכחו יפה וידיעתו בהלכות כתיבת סתו\"ם רחבה ויראתו שלימה, אבל מי שאין בו דברים הללו כולם לענ\"ד יש לחוש הרבה שע\"י הכתיבה הרצופה בלתי שינוח בנתים יעף ויגע ויקלקל יותר ממה שיתקן, על כן יותר טוב לענ\"ד להפסיק בין הכתיבה לנוח כדי שיעצור כח לתקן המלאכת שמים כהלכה, ומה' ישא ברכה עכ\"ל, והביאו הקה\"ס סי' כ' או' ו' בלשכ\"ה והסכים לדבריו:", + "ומ\"ש בספר הכוונות דאם הפסיק בין הפרשיות דיעביר הקולמוס על תיבה ראשונה של כל פו\"פ הנכתבה מקודם כתב האמ\"ש כלל כ' אות ג' בשולי היריעה בשם הבגדי ישע דאין לעשות כן עיין שם הטעם. ונראה שכן ראו להורות, והטעם מפני דגם מדברי הרב עצמו נראה דאין כ\"כ חובה לחזור ולהעביר הקולמוס על הפרשיות הקודמות דהא כתב נקרא קצת חיבור משמע דאין חיבור שלם. ועוד איכא למיחש כי שמא בהעברת הקולמום תשתנא האות לאות אחרת כמו ריש תהיה דלית ויחזור ויתקנה, ונמצא כותב שלא כסדרן יבא לתקן ונמצא מקלקל ח\"ו כי העברת הקולמוס על התפילין צריך אומנות גדולה כי האותיות דקות ובנקל יבא האדם להכשל ח\"ו ע\"כ שוא\"ת עדיף כמ\"ש אלא התיקון הוא שאם אירע מקרה ולא יכול להשלים כל הד' פרשיות ביחד אם יודע לכוין בכתיבת תפילין חוזר לכוין בכללות כוונת הפרשיות שנכתבו מקודם, דהיינו אם אירע שכתב ב' פרשיות של ראש ונשארו שנים כשחוזר לכתוב הב' יחזור לכוין של\"א פסוקים שיש בד' פ' של תפילין הם כנגד וכו' וכ\"א אזכרות הם כנגד וכו' ופרשה א' עשרה פסוקים כנגד וכו' ופרשה ב' כנגד וכו' ויחזור לכוין כי ד' פרשיות הם. כנגד ד' אותיות הוי\"ה ופ' א' כנגד יו\"ד של הוי\"ה וע\"ב וקס\"א, ופ' ב' ה' וס\"ג וקמ\"ג וכו' ועי\"ז יהיה חיבור כל הד' פרשיות ביחד, ועיין לקמן סי' ל\"ד סדר הכוונות:" + ], + [ + "י) סעי' ב' בשל ראש יכתוב כל אחת וכו'. היינו לכתחלה אבל בדיעבד כשר, עיין לקמן סעי' מ\"ז:" + ], + [ + "יא) סעי' ג' יכתבם בדיו שחור וכו'. לאו דוקא תפילין אלא ה\"ה ספרים ומזוזות, כ\"ה בב\"י, וצ\"ע דכאן סתם המחבר דבכל מין דיו כשר רק שתהיה שחורה ומשמע אפילו לכתחלה, וביו\"ד סי' ער\"א סעי' ו' כתב דלכתחלה יעשנו מעשן השמנים ובדיעבד כשר משאר דיו, וכן הרמ\"א כאן כתב דלכתחלה יכתוב בדיו העשוי מעשן השמנים, וביו\"ד כתב דלכתחלה יעשנו מדברים הבאים מן העץ, ועיין פרמ\"ג א\"א אות ב' שהקשה קושיה זו והניח בצ\"ע, וכן א\"ר אות ד' כתב צ\"ע ועיין עו\"ת אות ג':" + ], + [ + "יב) שם בהג\"ה ולכתחלה יחמיר לכתוב בדיו העשויה מעשן וכו'. עתה הסופרים אין כותבים בזה הדיו מפני שהוא מתקלקל ונמחק בנקל, אלא לכתחלה כותבים בדיו העשוי מעפצים וקנקנתום כמו שסתם מרן כאן דבכל דיו כשר רק שתהיה שחורה, ועיין ש\"ך ביו\"ד סי' ער\"א אות י\"א, ובדברינו שם אות ט\"ו ואות י\"ז שכתבנו שנהגו לעשות הדיו ממי עפצים וקנקנתום לבד ואין לשנות כי מנהג אבותינו תורה היא:", + "ועתה חדשים מקרוב באו שמתחכמים לבשל העפצים באספירט\"ו עם מים כדי שיהא הדיו מבהיק ביותר, וידוע שזה האספירט\"ו גורם שאחר ימים מועטים שיקפוץ הדיו מן הקלף ויהיה פירודים באותיות ויפסלו הסתו\"ם ח\"ו וא\"כ מי שעושה זאת גורם שיהיה מחטיא את הרבים אשר אין קץ לעונשו ועתיד ליתן את הדין וכל המשנה ידו על התחתונה שלא התירו אלא לבשל העפצים עם מים ולא בדבר הגורם שיקפוץ הדיו ויפסול האותיות, וצריך להשגיח בזה הקונה סתו\"ם כדי שלא יהא בחשש מתבטל מן המצוה ומברך ברכה לבטלה, ולאיים על הסופר שמא הוא מן המעט שממעטים ביראת שמים ומערים במלאכת שמים ונותן בתוך המי עפצים את הדבר הרע הזה כדי שיהא מעלה ברק ואחריתו מעלה אבק, וע\"כ לא יקנו סתו\"ם ממי שעושה זאת ולא ישגיחו על הברקה ולשומעים יונעם ועליהם תבא ברכת טוב:" + ], + [ + "יג) דיו הנעשה בתערובת סתם יינם, יש מתירין לכתוב בו סתו\"ם, באר עשק סי' ק\"ט, דב\"ש סי' קס\"ב, ויש אוסרים, מעשה רוקח על הרמב\"ם פ\"א מהל' תפילין הל' ד', מלא\"ש כלל ד' אות ג' בחכמה, וגם הרב דב\"ש בסי' קס\"ד חוכך להחמיר דכתב וז\"ל, ומ\"מ דבר שבקדושה וכתיבת כמה אזכרות של שם חמיר טפי, ונכון לקדש עצמינו במותר לנו ולהרחיק מן הכיעור ומן הדומה לו עכ\"ל, והביאו קה\"ס בס' ג' אות ג' ועיין ב\"י יו\"ד סוף סי' קכ\"ג וש\"ע שם בסי' קל\"ד ויד אליהו סי' ל\"ה, ועיין פחד יצחק אות ד' ערך דיו שכתב בשם הגהות מהר\"ר גא\"ל על ש\"ע א\"ח סי' ל\"ב אות א' וז\"ל שמעתי שיש נזהרים מלכתוב סתו\"ם מדיו שקונים מן הגוים אלא מדיו כשר הנעשה ע\"י ישראל עכ\"ל עי\"ש, וכ\"כ מלא\"ש שם:" + ], + [ + "יד) דיו א\"צ לעשות אותה לשמה. באר עשק סי' ק\"ט, קה\"ס סי' ג' אות ג', מלא\"ש כלל ד' אות ג', אמ\"ש כלל ד' אות א':" + ], + [ + "טו) שם כתב אפילו אות אחת בשאר מיני צבעונים וכו' פסולים. משמע אף שמתפהו בדיו, א\"ר אות ה' ער\"ה אות א', ישי\"ע אות ד' ועיין לקמן סוף אות קמ\"א, וה\"ה כשכתב בדיו אלא שזרק זהב או שאר מיני צבעונים עליהם לא מהני חיפוי בדיו, א\"ר שם ישועות יעקב שם, וכן משמע בעו\"ת אות ה':" + ], + [ + "טז) אם זרק עפרות זהב על האותיות מעביר הזהב וכו' אבל כל זמן שאינו מעביר הזהב, התפילין פסולים דכתב העליון מבטל התחתון, ב\"י עו\"ת אות ה', יכתב עו\"ת שם וזהב דנקט לרבותה וכ\"ש שאר מיני צבעונים עי\"ש, ואע\"ג דכל זמן דלא מעביר פסול לא הוי שלא כ\"ס כיון שאינו כותב אלא מעביר ונשאר התחתון ממילא, עו\"ת שם, פרמ\"ג א\"א אות ב' ומלא\"ש כלל ו' אות ת' בחכמה ואות י\"ג בבינה, כתב שנפסל משום ח\"ת, והביא ראיה מספר גט פשוט סי' קכ\"ה סע\"ק ל\"ז עי\"ש, אבל הקה\"ס סי' ח' אות י\"ג בלשכ\"ה דחה ראיותיו ויישב דברי הג\"פ כדעת הש\"ע עי\"ש, ועיין ברכ\"י תי\"ד סי' רע\"ו אות ט\"ז ובמחב\"ר כאן אות ה':" + ], + [ + "יז) שם מעביר הזהב וכו'. ואפילו אם זרק זהב על אותיות רבות יכול להעביר הזהב מעל האותיות וישאר כתב הדיו מתוקן, ולא אמרו בזה מחזי כמנומר ודלא כהדרישה ולחם חמודות, א\"ר או' ז' ברכ\"י ביו\"ד סי' רע\"ו או' ט\"ו:" + ], + [ + "יח) שם אבל אם זרק הזהב על אות מאזכרה וכו' עיין בדברינו ליו\"ד סי' רע\"ו או' כ\"ב ואו' כ\"ג:" + ], + [ + "יט) סעי' ד' צריך שלא תדבק שום אות וכו'. אם האות גדול ונדבק בסופו באופן שאם נגרר מה שדבוק ישאר צורת אות, יש מכשירים [ר\"ל בלא גרירת הדבוק] ר\"ז, מחה\"ש או' א' כנה\"ג הגה\"ט בשם הרד\"ך, עו\"ת או' ו' אמ\"ל בנגיעת האותיות או' ל\"א לד\"א סי' י\"ב או' ל\"א בי\"מ או' נ\"ו, אבל המג\"א סע\"ק ג' כתב יש להחמיר (ר\"ל לגרור הדבוק עיין מחה\"ש) וכ\"כ הלכה ברורה או' ג' א\"ר או' ח' יד אהרן הגה\"ט ר\"ז או' ה', וכן מנהגנו פה בגדאד יע\"א, דבכ\"ג שנדבק האות מגררין הדבוק וכגין שלא נשתנית צורת האות כמ\"ש לקמן סעי' י\"ח וסעי' כ\"ה, אבל אם נמצא כזה בשעת קריאת ס\"ת אין להוריד הס\"ת, והגם דמנהגנו דאפי' בדבוק אות לאות מוציאין ס\"ת אחר (עיין לקמן אות כ\"ח) כיון שכל הפוסקים הנ\"ל מתירים ובכללם הפוסקים שכתבו מנהג זה הכי נקטינן:" + ], + [ + "כ) וכתב עוד כנה\"ג שם בשם המאירי, דאם אינו דבוק האות בעצמו אלא התג אחד דבוקה בחברתה כשר (יש מפרשים תג של אות זה דבוק בתג של אות אחרת. ר\"ז או' ה' שע\"ת או' ז'. ויש מפרשים ששני האותיות דבוקים ע\"י תג אחד. מחה\"ש יוסף אומץ סי' מ\"א) ובשם הרלנ\"ח כתב נראה שהרמב\"ם חולק עי\"ש, וכ\"כ עו\"ת או' ז' דיש להחמיר. מג\"א סע\"ק ג' הלכה ברורה או' ג' א\"ר או' ז' וכ\"כ הפר\"ח באה\"ע סי' קכ\"ה או' י\"ח, יד אהרן הגה\"ט ר\"ז או' ה' אמ\"ל בנגיעת האותיות או' ל\"א לד\"א סי' י\"ב או' ל\"א, בי\"מ או' נ\"ז, מלא\"ש כלל ו' או' ד' בחכמה, קה\"ס סי' ז' או' א'. ולענין דינא כיון דכל הפוסקים חלקו על הרב המאירי, יש להחמיר ולגרור הדבוק בין אם נדבק תג של אות זה בתג של אות אחרת, ובין שנדבק אות באות ע\"י תג א':" + ], + [ + "כא) שם בהגה. שלא יחסר אפי' קוצו של יו\"ד וכו'. עיין בדברינו לסי' ל\"ו בצורת היו\"ד:" + ], + [ + "כב) סעי' ה' צריך שיכתוב בימינו וכו'. ואם כתב בשמאלו פסול וכו', היינו בשולט בימין, אבל שולט בשתי ידיו אם כתב בשמאל כשר. מג\"א סע\"ק ד' א\"ר סע\"ק יו\"ד הלכה ברורה או' ד' ישועות יעקב או' ו' ר\"ז או' ז' הגר\"א או' ט\"ו חידושי רע\"ק קה\"ס סי' ג' אות ז' ומיהו בעל נפש יחוש לעצמו שכיון שמניח תפילין בשמאל צריך לכתוב דוקא בימין כמ\"ש בסה\"ק כף החיים סי' כ\"ז או' ל\"א יעו\"ש ועוד עיין לקמן סי' ער\"א או' כ\"א:" + ], + [ + "כג) שם. אם אפשר למצוא אחרים וכו'. משמע דאם א\"א למצוא אחרים כתובים בימין יניח אלו שנכתבו בשמאל, ולענין ברכה כתב בית שמואל באה\"ע סי' קכ\"ג סע\"ק ד' דלא יברך עליהם, וכ\"כ א\"ר אות יו\"ד, יד אפרים חידושי רע\"ק מחה\"ש סע\"ק ד' פרמ\"ג א\"א סע\"ק ד' קה\"ס סי' ג' או' ז' ודלא כלבוש:" + ], + [ + "כד) שם. ואיטר יד שמאל דידיה הוי ימין, ואם כתב בימין פסול. מג\"א סע\"ק ה' א\"ר אות יו\"ד הלכה ברורה אות ה' ר\"ז או' ז' קה\"ס סי' ג' אות ז' אמ\"ש כלל ב' או' ה'. והיינו אם אפשר למצוא אחרים, אבל אם א\"א למצוא אחרים יניח אלו שנכתבו בימין דידיה, ר\"ז שם, והיינו נמי בלא ברכה כמ\"ש באות הקודם, ועיין בסה\"ק כף החיים שם שכתבתי דאפ' אם כותב בשמאל ועושה כל מלאכתו בשמאל וכתב תפילין בשמאל דלפום דינא שרי מ\"מ בעל נפש יחוש לעצמו ואין לקנות תפילין אלא ממי שכותב בימק וגם עושה כל מלאכתו בימין יעו\"ש:" + ], + [ + "כה) ואם כותב בימין ושאר מלאכתו עושה בשמאל, או שכותב בשמאל ושאר מלאכתו עושה בימין אין לקבלו לסופר, ובדיעבד אם כתב כשר כמו שולט בשתי ידיו. פרמ\"ג א\"א סע\"ק ה' קה\"ס סי' ג' אות ז' וכ\"כ אמ\"ש כלל ב' או' ה', אבל בשם השנות חיים כתב דאפי' לכתחלה יש לקבלו לסופר, וכ\"מ בישו\"ע או' וא\"ו, מיהו צריך לכתוב ביד ימין כמש\"ל אות כ\"ב:" + ], + [ + "כו) כתב הרמ\"ע סי' ל\"ח מעשה באחד שהיה גדם ותופס הקולמוס בשפתיו וכותב סתו\"ם ופסלם מפני שאין דרך כתיבה בכך, והביאו עו\"ת או' י\"ז וכתב דה\"ה כיוצא בזה דלאו דרך כתיבה הוא אפי' ליכא אחרים אין לברך על תפילין שנכתבו בכה\"ג, משמע דוקא דלא יברך עליהם, אבל מניחם בלא ברכה אם א\"א למצוא אחרים, אבל המג\"א סע\"ק ה' כתב בשם הרמ\"ע ופסלו אפי' א\"א למצוא אחרים, וכ\"כ הלכה ברורה אות ה' ר\"ז אות ז' קה\"ס סי' ג' אות ז'. משמע מדבריהם דאם א\"א למצוא אחרים דבלא ברכה נמי לא יניחם, ועיין חידושי רע\"ק דכתב על דברי המג\"א לא מצאתי שם כן אלא דהרמ\"ט למד דין זה מדין כתיבת השמאל, וכיון דאנן קימ\"ל דכתב בשמאל אם אין תפלין אחרים מניחים בלא ברכה, י\"ל דה\"ה בכותב בפה עי\"ש, ועיין א\"ר אות יו\"ד:" + ], + [ + "כז) סעי' ו'. אין צריך לשרטט וכו' כתב ב\"ח דהש\"ע פסק כדעת התוספות והרא\"ש בשם ר\"ת שאם יודע ליישר בלא שרטוט אין רשות בידו לשרטט כל השורות דהו\"ל הדיוט, ועוד כיון דאיכא בעל העטור ורבינו שמחה דפסולין בדיעבד שרטוט בתפלין, הילכך אין לשרטט כ\"א השטה העליונה דצריך עכ\"פ משום דאסור לכתוב ג' תיבות בלי שרטוט, אבל לא ישרטט ד' צדדים דדילמא עביד מילתא יתרתא לדידהו ופוסל בתפלין, אבל הרב בהגהת הש\"ע נמשך אחר המחמירים, וכתב דצריך לשרטט ד' צדדים והוא הגיה תיבת צריך עכ\"ל הב\"ח עי\"ש, וכן הגרסא בהדיא בעו\"ת אין לשרטט, ועי\"ש באות י\"ב וי\"ג וכך היתה הגרסא לפני מג\"א, עיין סע\"ק ו' ומחה\"ש שם לבושי שרד שם הלכה ברורה או' ז' מאמ\"ר או' ז' ברכ\"י אות א':" + ], + [ + "כח) שם כ\"א שטה עליונה ואם לא שרטט גם שטה העליונ' אף דעבד איסורא התפלין כשרים. כן משמע מדברי ר\"ז אות ח' דכתב וז\"ל, בתפילין א\"צ שרטוט כ\"א בשטה העליונה מפני שאסור מדברי סופרים לכתוב לכתחלה ג' תיבות מפסוק מכתבי הקודש בלא שרטוט עכ\"ל, משמע דבדיעבד אם כבר כתב אין לפסול, וכ\"ב פתחי עולם ומטעמי השלחן או' י\"ט בשם הגר\"א דאם לא שרטט אפי' שי' העליונה לדעת המחבר או מכל צד לדעת הרמ\"א לר\"ת אפי' בדיעבד נפסל ולפי מה דקימ\"ל בס\"ת לשרטט כולה אין לנו ראייה לפסול ע\"כ והטעם כיון דאפסיקא הלכתא בש\"ס דמגי' דף י\"ח ע\"ב ומנחות דף ל\"ב ע\"ב דתפילין לא בעי שרטוט והא דצריך לשרטט שי' עליונה משום דאסור לכתוב ג' תיבות בלא שרטוט כדאיתא ביו\"ד סי' רפ\"ד כמ\"ש בפוסקים א\"כ איסור זה אינו נוגע במצות תפלין אלא על האדם כדי לכתוב ביושר כמ\"ש מחה\"ש ס\"ק ז' וש\"ך שם משו\"ה אין לפסול בדיעבד וכ\"מ מת' רבינו עקיבא איגר סי' נו\"ן והביאו פ\"ת סי' רפ\"ח או\"ה שכתב וז\"ל דמאחר דהל\"מ בעי שרטוט במזוזה אי כתב בלא שרטוט לא שמה כתיבה עכ\"ל משמע הא גבי תפלין דאינו הלל\"מ א\"ל שרטט שמה כתיבה וכשירה. וכן אירע מעשה בעירנו בגדאד יע\"א בסופר א' שכתב כמה תפילין בלא שרטוט אפי' שטה העליונה, והתיר הגאון רי\"ח טוב נר\"ו." + ], + [ + "כט) שם ואם אינו יודע ליישר הכתב וכו' ואפי' אם יודע ליישר הכתב אפי' בלי שרטוט, אם משרטט כדי לכתוב יותר נאה ויותר ישר, כיון שאינו עושה בדרך חומרא אלא כדי לכתוב יותר ביושר אינו נקרא הדיוט. ב\"י, ר\"ז אות ח' וכתב פרמ\"ג א\"א אות ו' דאין בו לא הדיוטות ולא מילתא יתירתא:" + ], + [ + "ל) שם ולא ישרטט בעופרת וכו' ה\"ה בשאר מיני צבעונים כגון השחור והאדום ב\"י, וכ\"כב ש\"ע יו\"ד סי' רע\"א סעי' ה' עופרת וכיוצא בו וכ\"כ האחרונים:" + ], + [ + "לא) שם מפני שמקום השרטוט נשאר צבוע, ואם שרטט בדיעבד בשאר מיני צבעונים יש מכשירים, לחם חמודות הל' ס\"ת או' כ\"ה, א\"ר או' י\"ג ר\"ז או' ח' אבל הרב הלבוש או' ו' פסל, וכתב פרמ\"ג א\"א או' ט' לדעת הלבוש אף אם שרטט בדיו פסול, ואף בין השטין אסור לשרטט, והקה\"ס סי' ג' אות ג' בלשכ\"ה כתב על הלחם חמודות דאינו מוכרח (ומ\"ש בלחם חמודות על הלבוש דבהל' תפלין סי' ל\"ב סעי' ו' כתב דאם שרטט בעופרת פסול, ובהל' ס\"ת סי' ער\"א סעי' ה' לא הזכיר שום פיסול כתב קה\"ס בלשכ\"ה שם וז\"ל, י\"ל דהלבוש י סמך את עצמו על מ\"ש בהל' תפילין שפסול ועיין ב\"י אה\"ע סי' קכ\"ה עכ\"ל) וגם הרב מלא\"ש כלל ה' אות ה' בבינה הקשה על הא\"ר ועל הבנ\"י (הובא בקה\"ס שם) מב\"י אה\"ע סי' קכ\"ה וכתב וז\"ל דמהתם ילפינן להכא דמלבד חסרון השרטוט החיובי איכא עוד חששא לענין כתב ע\"ג כתב עכ\"ל, ועיין פ\"ת סי' ער\"א או' ט\"ו:" + ], + [ + "לב) סעיף ז' הל\"מ וכו' ואם שנה פסול קאי אכולם. ביאורי הגר\"א אות כ\"ד וכן הוא בש\"ע דר\"י אות ט' מלא\"ש כלל ב' או' ג' בחכמה, ומ\"ש העט\"ז ויש מי שכתב שכשר, היא סברת המרדכי וכבר כתב ב\"י וב\"ח דלא קימ\"ל כוותיה ועיין א\"ר אות י\"ד:" + ], + [ + "לג) שם ומצד הבשר גוררים הרבה וכו' וצריך להשגיח שלא ישאר על העור קודם שיכתוב עליו קרום מן חלק של צד הבשר שהוא דוכסוסטוס ולא מבעיא בתפלין שאסור לכתוב על הדוכסוסטוס אלא אפי' מזוזה שמצוה לכתוב על הדוכסוסטוס כמבואר ביו\"ד סי' רפ\"ח, אפ\"ה צריך שלא ישאר על העור קרום דק, דהא בדוכסוסטוס צריך לכתוב על צד השער ואי כותב על אותו קרום הרי כותב על הדוכסוסטוס לצד הבשר מחה\"ש או' יו\"ד, וסי' על זה מה שיוכל לקלוף ולהפריש במחט אפי' קליפה כחוט השערה זה הוא משיורי דוכסוסטוס, ואפי' אם אות אחת כתובה עליו פסול. קה\"ס סי' ב' או' ט' מלא\"ש כלל ב' אות ב' בחכמה:" + ], + [ + "לד) סעיף ח'. צריך הקלף להיות מעובד וכו', ויניח העור בסיד עד שיפול השער מאליו ואם מוציאה קודם לכן לא יכתוב עליו דהוי דיפתרא, מג\"א סע\"ק ט', א\"ר או' י\"ז, ר\"ז או' יו\"ד, קה\"ס סי\"ב או' ו', מלא\"ש כלל ב' או' ב' בחכמה, ועיין אמ\"ש כלל ג' חו' ג':" + ], + [ + "לה) שם. וצריך שיהיה מעובד לשמו וכו', עיין בדברינו ליו\"ד סי' ער\"א, דשם ביארנו כל הדברים הצריכים לעבוד:" + ], + [ + "לו) שם. או לשם ס\"ת וכו', אבל אם התחיל לכתוב לשם ס\"ת ונפסל בשם, אסור לכתוב על הנותר תו\"מ, א\"ר או' ט\"ז דקדק כן משם הלבוש קה\"ס סי' כ\"ה או' ב', ואפי' אם הזכיר בשעת העבוד גם לתו\"מ ג\"כ אסור, לשכ\"ה שם, ויש מתירין לכתוב עליו תפילין, אבל לא מזוזה, נוב\"י מה\"ת חי\"ד סי' קע\"ד, והביאו מלא\"ש כלל כ\"א או' ה' בחכמה, והרב פרמ\"ג א\"א או' יו\"ד התיר גם למזוזה עי\"ש וכיון דפלוגתא היא, לכתחלה אין לעשות כן, אבל בדיעבד אם כבר כתב אין לפסול, ואפי' לדעת האוסרים, אפשר לומר לא אסרו אלא לכתחלה, אבל בדיעבד אם כבר כתב לא פסלי:" + ], + [ + "לז) סעיף ט'. אם עבדו נכרי וכו', ולהרא\"ש כשר אם ישראל עומד וכו', ואם הישראל נותנו לתוך הסיד לשמו, מניח את הנכרי בלבדו להוציאו לתקנו וא\"צ לסייעו עוד, מג\"א סע\"ק י\"ג, א\"ר אות י\"ז, ה\"ב אות י\"א, ר\"ז אות י\"ב, ועיין בדברינו ליו\"ד סי' ער\"א אות יו\"ד:" + ], + [ + "לח) סעי' יו\"ד. כשמסמנין הנקבים במרצע כעין אותיות. משמע אותיות בעינן הא נקובים כך לסי' לא מהני, פרמ\"ג א\"א אות י\"ב, ועיין א\"ר או' י\"ח שכתב וז\"ל, ומ\"מ אותם שאינם רוצים להטריח את עצמם ואינם מסמנין את העורות כפי הדין הגמור, אלא ממלאין גומא אחת או שתים ממנין ידוע ואומרים שדי בזה לא יפה הם עושים, ואסור לסמוך על זה עכ\"ל:" + ], + [ + "לט) שם. אין חוששין וכו', וצריך לבדוק אח\"כ אחר הסי' כדי שלא יתחלפו עורות העבודין לשמן בשאינן עבודין לשמן, מלא\"ש כלל ג' אות ז' בחכמה, עוד צריכים להשגיח מאד לאחר העבוד, כי לפעמים הנכרי מניח מטליתים על הנקבים שהיו בעור, והמטליתים אלו מסתמא מעור שלא נעבד לשמה, ובקושי הם נכרים לאחר העבוד כ\"א נגד השמש, מחה\"ש ס\"ק י\"א, מלא\"ש שם, קה\"ס סי' ב' אות ו':" + ], + [ + "מ) סעי' י\"א. עור שעבדו וכו', עיין ט\"ז ס\"ק ו' שכ', מזה נשמע דיכולים לחזור ולתקנו, ועיין דב\"ש סי' קס\"א, שתמה על הש\"ע והלבוש שציינו על טור יו\"ד סי' רע\"א, ואח\"כ בהגיע שם השמיטוהו, וכתב וז\"ל, ולא ידעתי הטעם אם הוא בשביל שהמציאות קשה ומילתא דלא שכיח להעשות ולבטל עבוד הקלפים הנהוג בזמן הזה שריר וקיים, ואם יבטלו אותו ע\"י שרייה או לחלוחית המים לא יוכלו לחזור ולתקנו יפה ע\"י מתוח ועבוד אחר מחדש דמגמר בעתיקא קשה מחדתא, ולהוסיף על העבוד שכבר נשלם מבלי בטול ומתוח לא יועיל ליחשב לשמה, כדקי\"ל בגיטין פרק הנזקין דלא מהני העברת קולמוס על האזכרה שנכתבה שלא לשמה להכשירה לשמה וכו' עכ\"ל עי\"ש, ועיין זר\"א ח\"ב סי' קי\"ח:" + ], + [ + "מא) סעי' י\"ב. יהיה הקלף מעור בהמה וכו'. בתשובת הרמ\"ע סי' ל\"ז כתב שיש מעלות שעור השליל של חיה יותר הגון למצוה משאר עורות, ועור שליל של בהמה עדיף מעור העוף, ועור העוף עדיף מעור חיה, ועור חיה עדיף מעור בהמה, ואלו מעלות או כולם נבלות או כולם שחוטות, אמנם שליל של בהמה שחוטה קודם לשליל חיה נבלה, וה\"ה עור בהמה שחוטה קודם לעור חיה נבלה. והביאו שכנה\"ג בהגה\"ט אות ג' עו\"ת אות כ' א\"ר או' י\"ט (וכתב א\"ר שם וצ\"ע בעור בהמה שחוטה ושליל של נבלה מי קודם) פרמ\"ג א\"א אות י\"ד, כרם שלמה ע\"ז הסעיף (וכתב כר\"ש שם וז\"ל בהמה טמאה שנולדה מטהורה או טהורה שנולדה מטמאה בשו\"ת יד אליהו סי' ב' פסק להחמיר עי\"ש, ובסי' ל\"ה פוסק לאסור עור של בהמה רובעת ונרבעת לכתוב עליו תו\"מ עי\"ש עכ\"ל) באה\"ט סע\"ק ט\"ו. ועיין ה\"ס סי' ב' או' א' לשכה\"ס אות ד' שהביא ת' הרמ\"ע ועל מ\"ש של שחוטה מעלי טפי מנבלה, כתב בשם חת\"ס וז\"ל לא משמע כן מש\"ס דשבת דף ק\"ח סוף ע\"א) ועיי\"ש מה שתירץ. ועיין להמלא\"ש כלל ב' או' ב' בבינה שכתב על קושיית ח\"ס וז\"ל, אמנם הרמ\"ע עצמו פשיטא שהרגיש בזה שכן סיים באותה תשובה וז\"ל וידוע שמדין הגמ' כל מין טהור כשר, אפי' נבלות וטרפות שבו וכו' וכונתו פשוטה דהגם שמצד י הדין אין קפדיא מ\"מ מצוה מן המובחר יש מהטעמים שכתב עכ\"ל:" + ], + [ + "מב) שם אבל לא מעור בהמה וכו', ואפי' שאר ספרים שיש בהם שמות אסור לכתוב על עור בהמה טמאה, מג\"א סע\"ק י\"ד א\"ר אות י\"ט הלכה ברורה אות י\"ב ר\"ז או' י\"ד, וכתב פרמ\"ג א\"א או' י\"ד וז\"ל כל שיש בו שמות כתובים בפי' שאנ\"מ אבל אם רק ברמז לסי' השם י\"ל דשרי לכתוב, וה\"ה ספרי הש\"ס ופוסקים כה\"ג שרי עכ\"ל:" + ], + [ + "מג) סעי' י\"ג. יהיה הקלף שלם וכו' נקב קטן כחודה של מחט וכשמעביר עליו דיו נסתם שאין האות נחלקת לשנים אינו נקרא נקב וכותבין עליו, ב\"י אמ\"ל בדיני נקב וקרע, לד\"א סי' י\"ד אות א' בי\"מ בדיני נקב אות א':" + ], + [ + "מד) שם. דהיינו שלא תהא האות נראית וכו'. ואם הנקב קטן וכשמעביר עליו הקולמוס נסתם הנקב בדיו, אפי' שהנקב נראה נגד השמש לאחר הכתיבה כשר כיון שאין נרגש בקולמוס, ב\"ח שכנה\"ג הגב\"י או' ו' עו\"ת אות כ\"א, מג\"א אות ט\"ו א\"ר או' כ' מאמ\"ר או' ט' ר\"ז או' י\"ז מלא\"ש כלל ז' או' ג' בחכמה, וכתב קה\"ס סי' ז' או' ב' כגון אם הוא במקום שהאות הוא עב והדיו מקיף את הנקב מכל צד עי\"ש, אבל הט\"ז סע\"ק ז' כתב אם הנקב נראה נגד השמש פסול, והרב אמ\"ל בדיני נקב וקרע כתב בדיעבד כשר (ונ\"ל מה שציין על הט\"ז סע\"ק ז' ט\"ס הוא וצ\"ל מג\"א סע\"ק ט\"ו, והבין כלבוש שהמג\"א מתיר בדיעבד) וכ\"כ לד\"א סי' י\"ד אות א' בי\"מ אות א' וכן יש לנהוג דלכתחלה אין לכתוב על שום נקב אם הוא בענין שלאחר הכתיבה יהיה נראה נגד השמש, ובדיעבד יש להתיר אם הדיו מקיפו מכל צד (וכתב הקס\"ה שם וז\"ל ונ\"ל דיש לדבק קצת קלף מבחוץ וימלא את הנקב בדיו עכ\"ל) אבל אם חלל הנקב נראה לעין שנראית האות חלוקה לשתים במקום הנקב אפי' אם הדיו מקיפו מכל צד פסול, ר\"ז אות ט\"ז וי\"ז:" + ], + [ + "מה) ואם לא הרגיש בו הקולמוס אלא שאנחנו רואים שהדיו יצאה דרך הנקב אל עבר השני של הקלף פסול. מלא\"ש שם:" + ], + [ + "מו) שם. שלא תהיה האות נראית בו חלוקה לשתים, אבל אם הוא גדול שהאות נראית בו חלוקה לשתים פסול ולא מהני אפי' אם התינוק יוכל לקרותו, ב\"ח. א\"ר או' כ' עטז\"ק:" + ], + [ + "מז) הא דבעינן שלא יהא הנקב גדול שאות נראית חלוקה לשתים דוקא כשניקב קודם כתיבה, אבל אם ניקב לאחר שנכתב אפי' אם נחלק לשתים כשר אלא דבעינן תינוק שיוכל לקרותו, ב\"ח שכנה\"ג הגב\"י או' ז', עו\"ת או' כ\"א. א\"ר או' י\"ח, אם יש בארכה שעד הנקב בשיעור הכשר אות זו בלי צרוף מה שמהנקב ולמטה, או שהנקב אינו מפסיק כל עובי האות, אלא נשאר מעוביה חוט דק שלם במקום הנקב עי\"ש:" + ], + [ + "מח) סעי' י\"ד. הסופרים הזריזים וכו', והדק ממנו לפ' והא\"ש שהיא יותר גדולה ט\"ס הוא ונתחלף והא\"ש עם והיה כי, שפ' והיה כי היא יותר גדולה מפ' שמע, אבל פ' והא\"ש היא ארוכה כמו פ' קדש ועוד יותר מעט, וכן היא הגרסא בב\"י שלפנינו, וכן הוא בר\"ז או' ט\"ו, קה\"ס סי' כ' או' ג'. וכן הגיה י\"א בהגב\"י ברכ\"י או' ה' הגרא\"ו על הש\"ע או' ל\"ו, והביאו מלא\"ש כלל י\"ז או' ה' בבינה, ועיין מאמ\"ר או' יו\"ד:" + ], + [ + "מט) שם. ובזה יתמלאו כל הבתים וכו', והלבוש כתב שהסופרים שלהם עושים תיקון אחר, אע\"פ שעושים כל הקלפים בעובי אחת עושים כל הקלפים של הפרשיות באורך אחת שמניחין גליון יתר בסוף הפרשיות הקצרות עי\"ש, והביאו באה\"ט סע\"ק י\"ח מלא\"ש כלל י\"ז או' ג' בחכמה, קה\"ס סי' כ' או' ג', ועיין מש\"ז או' ז', וכתב קה\"ס שם וז\"ל, אבל בזמנינו כמדומה שגם זאת אינם עושים ולית מאן דחש לה, עכ\"ל, וכן עתה בזמנינו, לא ראינו הסופרים מאן דחש לה, ונראה הא דאין מקפידים ע\"ז משום שיש תיקון אחר שצריך לכרוך כל פ' ופ' בקלף אחד ומניחה בבית שלה, כמ\"ש מרן בסעי' מ\"ד, ויש למלאות הבתים עד\"ז דהיינו פ' קדש יכרוך עליה קלף דק מאד, ופ' והיה כי יכרוך בקלף עב יותר, וכן פ' שמע יכרוך בקלף עב, וגם כורך עליה יותר ובזה יתמלאו כל הבתים. וסומכין הסופרים על זה המכניס הפ' לבתים:" + ], + [ + "נ) סעי' ט\"ו אם לאחר שנכתב ניקב וכו', אבל בירושלמי משמע וכו', כתב השו\"ג או' ל\"ד וז\"ל, לא הביא רבינו הירושלמי הזה, אלא לחוש לכתחילה, דסתם ואח\"כ מחלוקת הלכה כסתם, הלכך אי ליכא תפילין אחרים כי אם אלו מניחם בברכה עכ\"ל, וכ\"כ תוספת שבת בספר פלאים קה\"ס סי' ז' או' ז' אמ\"ש כלל יו\"ד או' ב', ועיין לבוש על הט\"ז סע\"ק י\"ד ובדברינו לקמן או' ס\"ט:" + ], + [ + "נא) שם. שגם בפנים צריך שיהא מ\"ג ואם אין הנקב ממלא כל החלל אע\"פ שהנקב הוא סמוך לאות ממש שלא נשאר קלף חלק אפי' משהו בין האות להנקב שבתוכה, מ\"מ היא חשובה מ\"ג גם במקום הנקב ע\"י קלף החלק שבתוכה מצד הב' של הנקב ט\"ז סוף סע\"ק ח', א\"ר או' כ\"ב, ר\"ז או' י\"ט, נוב\"י מה\"ק חי\"ד סי' ע\"ה, וי\"א חלק שבצד אחד אינו מועיל לצד השני, ובעינן שתהא האות מ\"ג מכל רוחותיה, וכל שהגיע הנקב לעובי האות פסול לדיעה זו, מאמ\"ר או' י\"ג, וכ\"כ נהר שלום או' ט\"ו קה\"ס חקירה ד' בד\"ה הן ועיין לקמן אות ס\"ט:" + ], + [ + "נב) זה שניקב כל חלל האות אם אפשר לגרור קצת ממנו מעוביו ולעשותו מ\"ג, ותשאר צורתו עליו מותר, מלא\"ש כלל ז' או' א' בחכמה קה\"ס סי' ז' או' ז':" + ], + [ + "נג) שם. ניקב רגל הפנימי של ה\"א וכו', אבל שאר פוסקים מצריכים כמלוא אות קטנה ושיעור אות קטנה היינו יו\"ד, מג\"א סע\"ק ט\"ז ה\"ב או' י\"ד, ר\"ז או' י\"ט, אמ\"ל בדיני נקב וקרע או' ג' לד\"א סי' י\"ד מלא\"ש כלל ז' או' ד', קה\"ס סי' ז' או' וא\"ו:" + ], + [ + "נד) שם. בהג\"ה והכי הלכתא, וכן הסכימו האחרונים ז\"ל ר\"ז שם אמ\"ל שם לד\"א שם מלא\"ש שם קה\"ס שם וכן עיקר:" + ], + [ + "נה) שם. רגל הימיני וכו' וה\"ה אם נפסק קצת עוביו וכל האורך קיים אלא שנתמעט ברחבו שמתחלה היה הקו רחב ועכשיו נתמעט רחבו, אם נשתייר חוט דק כמו וא\"ו או יו\"ד דקה כשר, שהרי אם עשה רגל מתחלתו דק כשר, ב\"י בשם הר\"מ והביאו מג\"א סע\"ק ט\"ז ה\"ב או' י\"ד ר\"ז או' י\"ח, א\"א או' ט\"ז, אמ\"ל בדיני נקב וקרע אות ג', לד\"א סי' י\"ד אות ג', וכ\"כ שאר האחרונים:" + ], + [ + "נו) שם. אם נשתייר ממנו מלא אות קטנה וכו' ואפי' נשתייר מלוא אות קטנה צריך להיות שלא נדמה לאות אחרת, דאי נדמה לאות אחרת פסול, הרמב\"ם סוף פ\"א מהלכות תפלין הביאו מלא\"ש כלל ז' או' ד' בחכמה, וצריכים להשגיח אם הרגל השמאלי עומד כנגד מה שנשאר מן הימיני, דאם אינו כן פשיטא שאין עליה צורת ה\"א, קה\"ס סי' י\"ז או' וא\"ו. אמ\"ש כלל יו\"ד או' א' ועיין אמ\"ש שם בצורת ההי\"ן פסוקות:" + ], + [ + "נז) שיעור אות קטנה הוי גם לאותיות הפשוטות, כגון וא\"ו זי\"ן נו\"ן, דאם נשתייר מלוא או' קטנה דידהו, כלומר ו' קטנה או נו\"ן קטנה וניכר יפה שהוא ו' או נו\"ן כשר, ב\"י אמ\"ל בדיני נקב וקרע אות ג', לד\"א סי' י\"ד או' נ', בי\"מ בדיני נקב וקרע או' וא\"ו:" + ], + [ + "נח) סעי' ט\"ז. נפסק אחת מהאותיות הג\"ה הפשוטות כגון וא\"ו או' זי\"ן וכו', עיין מ\"ש באו' שקודם לזה:" + ], + [ + "נט) שם בהגה או שנפסק וכו', עיין ט\"ז או' ט\"ז ואו' ט' ועיין א\"ר או' כ\"ד, באה\"ט או' כ', ומ\"ש הבאה\"ט שאין לדברי המג\"א הבנה, עיין לבוש, ונהר שלום סע\"ק ה' ועיין ביד אפרים מ\"ש ענין נפלא בזה עי\"ש:" + ], + [ + "ס) שם. אם תינוק שאינו ל\"ח היינו שאינו מבין את הענין, [דהיינו פי' המלות, ר\"ז פרמ\"ג] אבל יודע ומבין את האותיות היטב ט\"ז סע\"ק י\"א, א\"ר או' כ\"ה, ר\"ז או' ב' פרמ\"ג במש\"ז או' י\"א קה\"ס סי' י\"א קה\"ס סי' ו' או' ב':" + ], + [ + "סא) שם. ול\"ט דהיינו שאינו יודע לקרות, ט\"ז או' י\"ב וכתב פרמ\"ג וכל שיודע לקרות האותיות אע\"ג דאין בקיא כ\"כ בצורת האותיות כל שאומר שאין בו צורת אות פסול הוא, אבל מחה\"ש כתב באות י\"ט לא טפש מקרי שעכ\"פ יודע ומבין היטיב אותיות בטוב, וכ\"כ ר\"ז שם, מלא\"ש כלל כ\"ה אות ח' בחכמה:" + ], + [ + "סב) שם. וא\"צ לכסות כתב הט\"ז סע\"ק יו\"ד, דהך נפסק מיירי שנפסק מאורך האות ולמטה לגמרי, ולא נשאר ממנו רק החלק שקודם ההפסק, אז תלוי בקריאת התינוק אם ספק לנו אם נשאר כשיעור האות, אבל אם נשתייר גם מלמטה מן ההפסק חלק מן הרגל, צריך לכסות בפני התינוק חלק הנשאר אחר ההפסק עי\"ש, והביאו מאמ\"ר או' י\"ג והסכים לדבריו, וכתב שם ואין חילוק בין אם ההפסק הוא דק או עב, והיינו בלא תיקון, אבל תיקון מהני אם ההפסק הוא דק עי\"ש, וכ\"כ הפרמ\"ג במש\"ז סע\"ק יו\"ד על דברי הט\"ז, דאם ההפסק ניכר להדיא אינו מועיל צירוף תינוק לתקן, אבל אם אינו ניכר להדיא מהני תינוק לצרפם ולתקן ואין בו משום שלכ\"ס, ואפי' אם נעשה ההפסק בשעת כתיבה, וכגון שנפסק שלא ע\"י נקב דאם נפסק ע\"י נקב אינו מועיל תיקון משום שלא הוקף גויל מתחלה עי\"ש, וכ\"כ אמ\"ש כלל ט' או' ב', אבל י\"א דאם ההפסק הוא דק מהני קריאת התינוק לצרף חלק התחתון לחלק העליון אף בלא תיקון, ב\"י בשם המאירי הביאו אורים גדולים למוד ט' ועיי\"ש עוד למוד י\"ג א\"ר אות כ\"ה, ישועות יעקב או' י\"ד, ש\"כ סי' ר\"ף או' ח', ועיין מטה יוסף סי' א' זכור ליצחק סי' ל\"ו, והיינו דוקא שנפסק אחר הכתיבה, אבל קודם הכתיבה אליבא דכולהו פסול עד שיתקן, אלא אם נשאר בחלק העליון שיעור אות קטנה דידהו, ומנהגנו פה בג'דאד יע\"א כסברא הראשונה, דאם ההפסק ניכר להדיא מכסין בפני התינוק מן ההפסק ולמטה, ואין מועיל בו תיקון, ואם אינו ניכר להדיא מכשירין ע\"י תינוק:" + ], + [ + "סג) שם וא\"צ לכסות לו שאר אותיות וכו', כתב הכנה\"ג בהגב\"י דדוקא שלאחריו א\"צ לכסות, אבל מה שקודם צריך לכסות, וכן נהגו ואפי' מה שלאחריו צריך לכסות שטה התחתונה ע\"כ, וכ\"כ מג\"א סע\"ק י\"ט לד\"א סי' ט\"ו או' י\"ד קה\"ס סי' וא\"ו אות ב', אבל הב\"ח באה\"ע סי' קכ\"ה כתב שא\"צ לכסות לא לפניו ולא לאחריו וכ\"כ הלבוש בזה הסעיף פרמ\"ג א\"א אות י\"ט וכ\"מ לשון הש\"ע א\"ר או' כ\"ה י\"א בהגב\"י אמ\"ל בדיני בדיקה ע\"י י תינוק או' י\"ד, וכן נוהגין פה בג'דאד יע\"א, כשמראין לתינוק שום אות שיש בו ספק, שאין מכסין לא לפניו ולא לאחריו: [", + "ולאחר שהראו לתינוק את האות וקרא אותו כראוי, כגון שנסתפק לנו באות כ\"ף שנראית כמו בית, וקרא אותו כ'ף, אז מותר לתקנו ולעשות כ\"ף מהודר ויפה, אמ\"ש כלל ו' או' א' ובשם עצ\"ל כתב שא\"צ לתקנו, וכשר כמו שהוא]:" + ], + [ + "סד) שם. בהג\"ה מיהו אם אנחנו רואים שלא נשאר האות כתקונו פסול וכו', וכן אם נפסקו יודי האל\"ף והפא, או יודי העי\"ן והשי\"ן ורגלי התי\"ו וכדומה אע\"פ שהתינוק קורא אותו, מאחר שעינינו רואות שאין האות כהלכתו פסול, ב\"י סי' ל\"ו בשם מהרי\"ק ט\"ז סע\"ק ט' מג\"א סע\"ק כ' א\"ר או' כ\"ו באה\"ט או' כ\"ג אמ\"ל בדיני בדיקה ע\"י ינוקא או' י\"ב, לד\"א סי' ט\"ו או' ב' קה\"ס סי' ו' או' א', והיינו דוקא בלא תיקון אבל תיקון מהני, ב\"י שם ר\"ז שם, ועיין לקמן סעי' כ\"ה ובדברינו שם באיזה אופן מותר לתקן:" + ], + [ + "סה) שם בהג\"ה מיהו אם אנחנו רואים וכו', הא דלא משגחינן בתינוק בפשוט לנו היינו דוקא לחומרא, אבל לקולא משגחינן אע\"פ שמן הדין כשרה אי תינוק דל\"ח ול\"ט קרי בענין שהוא פסול משגחינן ביה, וכן נראה מדברי ספר ב\"ש שהביא ב\"י בסי' ל\"ו בצורת אות וי\"ו שכנה\"ג הגב\"י או' יו\"ד, והביאו אמ\"ל בדיני בדיקה ע\"י ינוקא או' י\"ג לד\"א סי' ט\"ו או' י\"ג, וכתב שם לד\"א וז\"ל, ונ\"ל דבשבת אם אירע שהש\"צ בשעת קס\"ת נסתפק וקרא לתינוק וקרי לה לאות אחרת, ושוב בא חכם וראה שהאות כשרה ע\"פ הדין כיוצא בזה לא משגחינן בתינוק ואין מוציאין ס\"ת אחר, כי הסברא הפך הרב וראייה מב\"ש יש לדחות עכ\"ל, ונראה דה\"ה בתפלין אם אנחנו רואים שהאות כשרה ע\"פ הדין, והתינוק קורא לאות אחרת דלא משגחינן ביה, ואע\"ג דסיים שם הרב לד\"א ובחול יתקנוהו, היינו משום דאפשר לתקן בס\"ת, אבל בתפלין דלא אפשר לתקן משום שלכ\"ס, נראה דיש להקל כמו בס\"ת בשעת קריאה משום שלא להצריכן גניזה, עיין לקמן בדברינו לסי' ל\"ו בצורת החי\"ת בד\"ה וכן, ועיין קה\"ס בחקי ה' שגם כן הקל בתו\"מ כמו בשעת קס\"ת משום שלא להצריכן גניזה, ועוד יש להקל מטעם אחר דכתיבת תו\"מ שלנו היא דקה ותינוקות אין רגילין בה, ע\"כ יש לסמוך על ראיית החכם אם האות כשרה ע\"פ הדין ולא משגחינן בתינוק [ומה שסיים שם השכנה\"ג, ובסימן כ\"ד דאפי' לקולא לא משגחינן בתינוק והוא סותר הקודם ולא נודע על מה רומז כתב שם לד\"א, נראה שהוא דלוג סופר]:" + ], + [ + "סו) דלת שנכתבה קטנה כמין יוד, יש להכשיר ע\"י קריאת תינוק, בי\"י, ר\"ז אות כ\"א, וכן אות זי\"ן שנפסק ומסתפקים בו אם נשאר בו כשיעור אע\"ג שראשו יוצא מב' צדדין, ואין לו שנוי לאות אחרת מהני קריאת תינוק, פרמ\"ג א\"א או' כ':" + ], + [ + "סז) אם התינוקות חולקים אזלינן אחר הרוב. הלק\"ט ח\"א סי' ק' אמ\"ל בדיני בדיקה ע\"י ינוקא או' ט\"ז לד\"א סי' ט\"ו אות ט\"ז קה\"ס סי' ו' אות ד':" + ], + [ + "סח) שם. הא דמכשרינן כשנפסק האות וכו'. כתב הב\"ח לא מכשרינן ע\"י תינוק אא\"כ שנכתב מתחלה כהלכתו ואח\"כ נפסק, אבל אם נכתב מתחלה כך לא מהני תינוק אע\"ג דליכא נקב, והביאו מג\"א או' כ\"ז, וט\"ז באו' יו\"ד דחה דבריו וכתב שאין בזה חילוק אלא ודאי דאם אירע שכתב הסופר איזה אות פשוט ונסתפק לו אם הוא ארוך כשיעור, מראה האות לתינוק ואם קרא אותו כהלכתו כשר. וכ\"כ ר\"ז אות כ' וכתב שכן נוהגים. והא\"ר או' כ\"ה תירץ דהב\"ח מיירי בענין שצריכים לצרף עם קצת האות שנכתב אחר ההפסק, א\"כ צריך דוקא שנכתב מתחלה כהלכתו אבל אם מסתפק בשיעור האות מודה הב\"ח דכשר אף שנעשה בשעת כתיבה, אבל מדברי הלד\"א סי' י\"ד או' ד' נראה דבעי דוקא נכתב בכשרות, ובעירנו פה בגדאד יע\"א נוהגים כס' הט\"ז והא\"ר ור\"ז:" + ], + [ + "סט) שם. הא דמכשרינן וכו' דוקא שנכתב בכשרות וכו', כתב הט\"ז בסע\"ק יו\"ד צ\"ע הא דברי הש\"ע סתרי אהדדי, דבסעי' ט\"ו כתב דלהירושלמי פסול ניקב כל תוכו כדברי הטור, ולפ\"ד כאן כשר בזה אפי' בחוץ, וצ\"ע מה דעתו של הש\"ע בזה, ותימא על רמ\"א שלא כתב בזה כלום עכ\"ל. והבי\"ד סי' כ\"ג תירץ דניקב תוכו של אות שאני דאפי' נכתב מתחלה בכשרות, אם אח\"כ ניקב ולא נשתייר הקף פסול משום דתוכו של אות נחשב כגופו טפי מסביבו, משא\"כ הקלף שחוץ לאות הוא מגוף היריעה ופשיטא שאין נקב פוסל, ולכך דוקא בניקב חוץ לאות הוא דמכשרינן היכא דנכתב מתחלה בכשרות, אבל היכא דניקב תוך האות אע\"פ שנכתב מתחלה בכשרות פסול דהוי כאלו נפסד גוף האות, כיון שניקב עד שהגיע לגוף האות ע\"כ. והביאו אמ\"ל בדין פיסול האותיות או' ד',   והנוב\"י חי\"ד סי' ע\"ה כתב צריך להיות בין אות לאות מ\"ג ואפי' לא נדבקה שהאות רחוק מחבירו אלא שכל הגויל ניטל בין אות לאות, נמצא שאין מפסיק בין אות לאות רק אויר ולא גויל ג\"כ פסול, ואין חילוק בין היה מתחלה נקב בין אות לאות, ובין נעשה אח\"כ כיון שהנקב נתפשט בכל הריוח שבין אות לאות פסול. וס\"ל להירושלמי דה\"ה באותו אות עצמו צריך שיהא גויל מפסיק בין צד זה לצד זה, ולכך אם ניטל כל תוכו של המ\"ם הוי כאלו נדבק צדדי אות המ\"ם זל\"ז, וכמו אות שנדבק לחבירו, ולכך בסעיף ט\"ו פסק כהירושלמי, ואפי' ניקב אחר שנכתב, והיינו חומרא של תי' הא' שכתב הב\"י, ובסעי' ט\"ז חשש לחומרא של תי' ב' ולכך אפי' לא נפסק רק למטה בנקב ואינו תופס הנקב עד אות אחר אם נעשה מתחלת הכתיבה פסול ואין מקום לתמיהתו של הט\"ז דהרב\"י מספ\"ל ואזיל הכא לחומרא והכא לחומרא עי\"ש. וכן תירץ נה\"ש או' ז', ונ\"מ בין ב' הטעמים דלסברת בי\"ד אם ניקב לאחר כתיבה אין קפידא אלא בניקב חלל האות, דזה נחשב כאלו ניקב בגוף האות, אבל ניקב בין אות לאות אפילו ניטל כל הקלף אין קפידא דזה הוא מגוף היריעה, אבל לסברת נוב\"י אם ניקב בין אות לאות ולא נשתייר שום קלף בין האותיות הוא פסול, דזה נחשב כאלו נדבקו האותיות, אבל הלבוש דחה דברי הנוב\"י שדימה לניקב בין אות לאות לנגיעת אות לאות, וכן החיד\"א בס' לד\"א סי' י\"ד אות ד' פסק כבי\"ד, ולענין דינא אם ניקב כל חלל האות ולא נשאר מ\"ג כלל פסול, ואע\"ג די\"א דלא הביא מרן דעת הירושלמי אלא לחוש לכתחלה מ\"מ כיון דדעת הט\"ז בסע\"ק ח' והבי\"ד ונוב\"י ונה\"ש ואמ\"ל והחיד\"א ושאר פוסקים פוסלים הכי נקטינן, ובניקב בין אות לאות ולא נשתייר שום קלף מפסיק ביניהם, אם אפשר יש לגרור קצת ולעשותן מ\"ג לחוש לסברת הנוב\"י, ואם א\"א יש להתיר כסברת הפוסקים הנז\"ל, וכן באם אין הנקב ממלא כל החלל שהבאנו לעיל אות נ\"א אם א\"א לעשותו מ\"ג לאותו צד שיש בו נקב, יש להתיר כיון שיש פוסקים דס\"ל דלא הביא מרן ס' הירושלמי אלא לחוש לכתחלה, ויש פוסקים דלא פוסלים אלא בניקב כל חלל האות כנז\"ל, הילכך אין לחוש אלא לכתחלה, ועיין קה\"ס סי' ז' אות ז':" + ], + [ + "ע) שם אבל אם מתחלה כשנכתב היה שם נקב ונפסק בו וכו', הא דפסלינן כשהיה ההפסק מתחלה, היינו דוקא כשניכר ההפסק אבל אם היה בגויל סדק דק מאד שאינו נראה רק ע\"י הבטה דקה ואינו עובר מבחוץ רק מצד הכתב והוא מהודק ואינו ניכר אלא אם מגביהו באצבעו מאחורי הגויל כשר, מהר\"י הלוי בת' סי' פ\"א והביאו מג\"א סע\"ק כ\"א, מט\"י סוף או' א' אמ\"ל בדיני נקב   וקרע או' ו' לד\"א סי' י\"ד או' ו' קה\"ס סי' ז' אות ד' אמ\"ש כלל יו\"ד או' ב':" + ], + [ + "עא) שם. ואם רגל הכ\"ף הפשוטה וכו' ואפי' ארוכה יותר מן הראוי לה כל שלא היתה מ\"ג פסול, מג\"א סע\"ק כ\"ב ר\"ז או' י\"ט אמ\"ל בדין פסול נגיעת או' באות או' ח' לד\"א סי' י\"ב או' ח' בי\"מ בדין פסול נגיעת אות באות או' ט\"ו, ועיין מ\"ש לעיל או' י\"ט בשם אמ\"ל, ולד\"א ובי\"מ, וצ\"ע על הרבנים הנז' ואכמ\"ל:" + ], + [ + "עב) שם. בלי הקף קלף מתחלתו פסול, היינו בלא גרירה, אבל אם יגרור קצת ממנו וישאר צורת כ\"ף כשרה, מדי דהוי נדבקו האותיות זב\"ז דמותר להפרידם, מג\"א סע\"ק כ\"ז בי\"ד סי' כ\"ד מאמ\"ר או' ט\"ו ר\"ז או' י\"ט אמ\"ל בפיסול נגיעת אות באות, אות כ\"ב, לד\"א סי' י\"ב או' כ\"ב זכ\"ל חי\"ד הל' ס\"ת א\"א, או' ג' פרמ\"ג א\"א או' כ\"ב, דברי מרדכי סי' א' בדף קט\"ו ע\"ג, קה\"ס סי' ז' או' ג' וחקירה ו' מלא\"ש כלל ו' אות ו' בחכמה, וכלל ז' אות ב' בחכמה, ואו' ה' בבינה, אמ\"ש כלל ח' וה\"ה בראשי הלמדין המגיעים לסוף הקלף בגליון של מעלה בלי ה\"ג, דמהני גרירה לעשותו מ\"ג אמ\"ש שם:" + ], + [ + "עג) אם כתב כ\"ף פשוטה מגיע לסוף הקלף בלי ה\"ג וחבר קלף בדבק, ועי\"כ נעשה מ\"ג לא מהני, פרמ\"ג א\"א אות כ\"ב, מלא\"ש כלל ז' אות ב' בחכמה, וכן כל אות שלא היה מ\"ג בשעת כתיבה לא מהני הדבוק מאחריו לעשותו מ\"ג, אבל אם היה חסרות בקלף והדבקו מבחוץ קודם כתיבה כשר, אמ\"ל בדיני נקב וקרע או' ז' לד\"א סי' י\"ד או' ז', ועיין בדברינו ליו\"ד סי' ר\"ף או' י\"ב:" + ], + [ + "עד) דיני ה\"ג אין חילוק בין תפילין לס\"ת, מעדני מלך הל' ס\"ת או' י\"ט קה\"ס סוף חקירה ד':" + ], + [ + "עה) סעי' י\"ז. אם נפל טפה דיו לתוך האות וכו', ואם היא מחסרה קוצה של אות פסול, מג\"א סע\"ק כ\"ג בשם הרד\"ך, וכוונתם שע\"י הטפה עוקץ אחד המעכב כגון קוצה של יו\"ד וכה\"ג, באופן שע\"י שנתוספה דיו על גוף האות שטח העוקץ שוה עם גוף האות ואינו נראה, וכיון שאותו עוקץ מעכב ממילא דלא מהני גרירת   הך טפת דיו משום ח\"ת, פרמ\"ג א\"א או' כ\"ב, מלא\"ש כלל ו' ב' אות בחכמה, ואו' ח' בבינה, קה\"ס סי' ח' או' ב':" + ], + [ + "עו) אם נפלה טפת דיו ונראית כאלו היא גופה של אות אע\"פ שהאות ניכרת להדיא פסול, מג\"א שם משם הרד\"ך, אבל הפר\"ח באה\"ע סי' קכ\"ה או' ט\"ו הביא לשון הרד\"ך, וכתב עליו וז\"ל, ואינו רואה טעם להוראה זו, דאי כשנתעבה הגג או הירך ע\"י טפת דיו שנפל בגוף האות מה בכך, ויכול לתקנו ולחזור ולעשותו דק בקולמוס, ואין כאן ח\"ת, שהרי אם מניחו כך בלי שום גרירה כשר, וכן כשקוץ קטן כל דהוא יוצא חוץ לאות, באופן שאינו משנה בצורת האות כלל, וגם האות ניכרת לל\"ח ול\"ט, גם בזה נ\"ל להכשיר, ודברי הרב ז\"נ בדין זה הם רחוקים מן הדעת עכ\"ל וכ\"כ הישי\"ע או' ט\"ז, ג\"פ סי' קכ\"ה או' ל\"ב י\"ב, הגב\"י מחה\"ש או כ\"ג, [ומ\"ש מחה\"ש שם אלא שלא הבנתי וכו' עיין ישי\"ע באות הנז' ג\"פ שם או' ל\"ז] וכן הוא משמעות לשוו הש\"ע דכתב ואינה ניכרת האות משמע דאם ניכרת אחר נפילת טפת הדיו כשר, וכ\"כ עו\"ח או' כ\"ד, וכ\"כ ב\"י בהדיא באה\"ע סי' קכ\"ה וז\"ל, משמע מדבריהם דלא מפסיל שמתקן ע\"י מחיקה אלא כשנשתנית צורת האות ע\"י הדיו שנפסל בה, אבל כשלא נשתנית צורת האות יכול למחוק טפת הדיו ולא מקרי ח\"ת, מאחר שהאות היתה ניכרת, והכי דייק לישנא דהרא\"ש וסמ\"ג, ובס\"ת מבואר יותר עכ\"ל, ועיין ג\"פ שם או' ל\"ז, וכן נוהגים פה בגדאד יע\"א להכשיר, וכתב מלא\"ש כלל ז' או' ח' בבינה דלא פליג פר\"ח אלא בדין זה, אבל בדין הא' גם הפר\"ח מודה הואיל ונחסר קוץ המעכב:" + ], + [ + "עז) וכן אם נתעבה איזה אות מחמת הכתיבה מרבוי דיו מותר לחזור ולעשותו דק ע\"י גרירה, ואין בזה משום ח\"ת, רק בשם הקדוש צ\"ע אי מותר לעשותו דק מאחר שגם אות עב כשר ואף שהוא עב יותר מכל אותיות השם, כי אין שיעור לעובי האותיות אמ\"ש כלל י\"א או' ב', ועיין אמ\"ל בנגיעת אות באות או' כ\"ג לד\"א סי' י\"ב או' כ\"ג דכתבו אם נתעבה גג או ירך אות ע\"י רבוי דיו אם נמצא כן בב' וה' יתקנוהו לחזור לעשות דק בקולמוס, ואין כאן ח\"ת, ואם נמצא כן בשבת גומרים ' הפ' בברכות ואין מוציאין ס\"ת אחר עי\"ש, אבל בעירנו פה בג'דאד יע\"א, לא ראיתי שנזהרין בזה דאם נתעבה גג או ירך של אות ע\"י רבוי דיו אפי' לכתחלה מניחים אותו כך, ושמעתי הטעם שאומרים כיון שהאות כשר למה נעשה בו גרירה וילך נוי האות." + ], + [ + "עח) שם. אם נפל טפת דיו לתוך האות ואינה ניכרת וכו' כתב הג\"פ באה\"ע סי' קכ\"ה או' ל\"ב, וז\"ל משמע לי דמאי דנקט לתוך האות היינו למעוטי נפלה הטפה ע\"ג האות ואינה ניכרת הטפה שע\"ג בגוף האות אז יכול למוחקה וכו', אבל כשנפלה טפה בתוך האות בין נוגעת בין אינה נוגעת בצד האות הדבר תלוי, אם האות ניכרת ע\"י תינוק יכול לגררה, ואם אינה ניכרת, אינו יכול לגוררה דהוי ח\"ת עכ\"ל, והביאו פ\"ת שם או' י\"ד, ועיין ביו\"ד סי' ער\"ד סעי' ז' ובא\"ה שם או' ה' פ\"ת או' ח'," + ], + [ + "עט) אם נפל מי עפצא או מי קאוי על האותיות ועשה בהם כתמים כתמים, אין לפוסלם כיון שהאותיות ניכרות. ג\"פ שם או' ל\"ז פ\"ת שם או' ט\"ז. אם נפלה טפת דיו על האות והאות ניכרת, עיין בת' נוב\"י חאה\"ע סי' כ\"ה, ועיין פ\"ת שם או' ז' ואו' י\"ז:" + ], + [ + "פ) אם כתב מקצת אות ונפל עליו טפת דיו ומחק הטפה והוי אותה מקצת ת\"ת וגמר האות ע\"י כתיבה פסול, דבעינן שיהיה כל האות ע\"י כתיבה ולא ע\"י חקיקה, מג\"א או' כ\"ג בשם הרד\"ך, ע\"פ פי' לבו\"ש, ויא\"פ וא\"א, וכ\"כ קה\"ס סי' ת' או' ב'. וכן אם נפלה טפת דיו והיא עשויה כמין חצי אות לא אשכחן מאן דשרי להשלים האות ע\"י כתיבה, מג\"א שם בשם מהר\"ם אלשקר סי' ה' פר\"ח בא\"ה סי' קכ\"ה אות ח' מלא\"ש כלל ו' אות יוד בחכמה. אבל הב\"י באה\"ע סי' קכ\"ה מכשיר בשני דינים אלו, וכן פסק רמ\"א שם סעי' ד' והביאו מג\"א באו' הנ\"ל וכן פסק הג\"פ באה\"ע סי' קכ\"ה עי\"ש או' ל\"ד ול\"ו, ואין לחלק בין גט לתפלין, עיין לבוש וכן פסק מאמ\"ר או' ט\"ז. ולענין דינא לכתחלה יש לחוש לדברי האוסרים, ובדיעבד אם כבר נעשה כך יש להכשיר:" + ], + [ + "פא) אם נפלה טפת דיו לתוך חלל בי\"ת, ונראית כ\"פ או שאין שם בי'ת עליה, או שנפלה לתוך אות אחרת, ואין שמה עליה, אין תקנה למחוק, מג\"א אות כ\"ג א\"ר או' כ\"ט. ר\"ז או' כ\"ב, קה\"ס סי' ח' או' ה' אמ\"ש כלל י\"א או' ב'. ואפי' אין הטפה נוגעת בגג הב' כל שאין צורתה עליה נפסל ולא מתכשר ע\"י גרירה משום ח\"ת, פרמ\"ג א\"א, מלא\"ש כלל ו' או' ב' בחכמה, ואו' ה' בבינה, וכתב עוד מלא\"ש שם אם נפלה לחלל דל\"ת ונראה כמו ה', אע\"פ שאין הטפה עומדת מכוון כנגד סוף הגג של הדל\"ת כמו שדרכו של רגל הה\"א להיות עומד, או אם נפלה לחלל טי\"ת ונראה כשי\"ן אע\"פ שאין הטפה נוגעת בשולי או בצדי האות, בכ\"ז אין תקנה לגרור הטפה משום דהוי ח\"ת, ואפי' לא נדמה לאות אחר, כגון שנפלה לחלל חי\"ת או סמ\"ך, אלא שע\"י הטפה נשתנית צורת האות עד שאינו ניכר לתינוק דל\"ח ול\"ט, ואפי' אם התינוק קורא אותו כתקונו, אלא שאנחנו רואים שנשתנה צורת האות ואפי' איננה שנוי גדולה, אלא שעכ\"פ לא נוכל לאמר עלה שלא נשתנה צורת האות כלל ע\"י טפת הדיו, בכל זה אין תקנה לגרור הטפה משום דהוי ח\"ת עי\"ש:" + ], + [ + "פב) אם נפל טפת דיו על אותיות השם מותר למוחקו לצורך תיקון, קה\"ס סי' י\"ב או' י\"ד אמ\"ש כלל י\"א או' ב':" + ], + [ + "פג) אם היה האות כתוב כהוגן ונפל עליו טפת דיו שלא בכוונה והאות נשאר בצורתו כמו שהיה, כתב הפרמ\"ג במש\"ז או' ט\"ו דתליא בפלוגתא שבאה\"ע סי' קל\"א סעי' ה', אבל בס' מלא\"ש כלל ו' או' ט\"ז בבינה, כתב דבזה י\"ל דגם הרמב\"ם מודה דפסול, כיון דכתב העליון מכוסה ואינו נראה כלל, וכן נראה לפענ\"ד מצד הסברא, דע\"כ לא נחלקו אלא אם כתב העליון הוי כתב, אבל כתב התחתון המכוסה, לכ\"ע לא הוי כתב, קה\"ס סי' י\"ד אות ה' בלשכ\"ה, וכ\"כ אמ\"ל בדין נקב וקרע אות יו\"ד בשם הרד\"ך, לד\"א סי' י\"ד אות יו\"ד" + ], + [ + "פד) אם נפלה טפת שעוה על האות או בתוך האות, אע\"פ שהאות אינה ניכרת יכול לגרור השעוה ולסלקה ואין בזה ח\"ת, מג\"א אות כ\"ג פר\"ח אה\"ע סי' קכ\"ה אות ט\"ו, אמ\"ל בפיסולי האותיות אות כ\"א, לד\"א סי' י\"ב אות כ\"א, א\"ר אות כ\"ט, ר\"ז אות כ\"ד מלא\"ש כלל ו' אות ח' בחכמה, וכן אם נטף חלב על האותיות אע\"פ שאין האותיות נראים, מותר לסלקו, קה\"ס סי' ח' אות י\"ב, ואם נפלה טפת השעוה על אותיות השם יחמם הקלף מבחוץ ויסר השעוה, אבל לא יסיר בצפורן שע\"א ש\"ה אות ז' מלא\"ש כלל ט' אות י\"ג בחכמה, קה\"ס סי' י\"א אות ד' אמ\"ש כלל ט\"ו אות ה', ועיין בדברינו ליו\"ד סי' רע\"ו או' י\"ט:" + ], + [ + "פה) שם אין תקנה לגרור הדיו וכו' ודבר פשוט שאפי' אם הטפת הדיו לח עדיק פסול, ט\"ז אות ט\"ו, א\"ר או' כ\"ח, ר\"ז אות כ\"ב קה\"ס סי' ח' אות ה' מלא\"ש כלל ו' סוף אות א' בחכמה:" + ], + [ + "פו) שם דהוי ח\"ת פי' דחוקק התוך של המחק וממילא נשאר מה שאינו מוחק בצורת אות, ט\"ז שם, וכל שנפסל האות משום ח\"ת לא מהני להעביר עליו קולמוס, עו\"ת אות כ\"ה מג\"א אות כ\"ו ר\"ז אות כ\"ט קה\"ס ס' ד' או' ג' מלא\"ש כלל ו' אות י\"א:" + ], + [ + "פז) שם וה\"ה אם טעה וכתב דל\"ת במקום רי\"ש או בי\"ת במקום כ\"ף, אין תקנה למחוק התג וכו' פי' ע\"י המחק של התג אין תקנה, אבל אם רוצה להוסיף עליו דיו ולעשותו עגול ודאי שפיר דמי, וכן בעשה רי\"ש במקום דל\"ת יש תקנה להוסיף דיו ולעשותה מרובעת דדוקא חקיקה פוסלת, וכל שיש תקנה היינו קודם שכתב אות שאחריו אבל לא אח\"כ, דאז הוי שלכ\"ס ופוסל בתפילין ט\"ז אות ט\"ז, מג\"א סע\"ק כ\"ד ה\"ב אות כ\"ב, א\"ר אות כ\"ט, פר\"ח אה\"ע סי' קכ\"ה אות ט\"ו, ר\"ז אות כ\"ג אמ\"ל בפיסול נגיעת אות באות אות כ\"ה, לד\"א סי' י\"ב אות כ\"ה, קה\"ס סי' ח' או' א' בלשכ\"ה, מלא\"ש כלל ו' או' ט' בחכמה, אמ\"ש כלל י\"א אות ב', וכן נוהגים פה בגדאד יע\"א:" + ], + [ + "חף) סעי' י\"ח מ\"ם פתוחה שנדבק פתיחתה ונסתמה אין מועיל לגרור הדבק ולפותחה, משום דהוי ח\"ת וכו'. כתב ג\"פ באה\"ע סי' קכ\"ה אות ל\"ח וז\"ל, ויראה לי כי מ\"ש מהר\"י בן חביב ובנו, וכן הסכים מרן, הפי' דיגרור החרטום של המ\"ם היינו לצאת י\"ח ת' הרשב\"א המיוחסות סי' רל\"ו דס\"ל דצריך לגרור הצד הדבוק, כגון רגל של קו\"ף וכ\"ף שנדבקו דא\"צ למתוק אלא הרגל כי הגג כדין נכתב, ולפיכך כתבו דיגרור החרטום אמנם להרא\"ש אפשר דס\"ל דאע\"ג דבגרירת הדבק לא סגי, מ\"מ כשימחוק מקצתה עד שיפסיד צורת המ\"ם מאיזה מקום שיהיה מצד התחתון וכיוצא וחוזר ומשלימה ע\"י חק יריכות סגי, כיון שנעשה מעשה בגוף האות עכ\"ל, וכ\"כ פרמ\"ג א\"א אות ל' על שם הלבוש, דכל שנגמר על ידי כתיבה שרי, אע\"פ שקצת נכתב בפיסול, והביא לו ראיה מאה\"ע סי' קכ\"ה ס\"ד, וכן קה\"ס בחקירה ב' הביא סברא זו, וכל זה שכתבנו הוא למצוא סמך על מנהגינו פה בגדאד יע\"א, שאין מקפידים למחוק כל הנכתב בפיסול, אלא גוררין מאיזה מקום שיהיה עד שנפסד צורתו ומשלימין ע\"י כתיבה אבל כל הירא וחרד אל דבר ה' לא יזוז מדברי מרן והאחרונים שכתבו צריך לגרור כל הנכתב בפיסול, עיין לקמן אות ק\"ד, מיהו היכא דלא אפשר יש לסמוך על המנהג:", + "[חף) שם ורי\"ש שעשאה כעין דל\"ת יש להחמיר וכו'. כתב ב\"י הטעם דכתיבת המ\"ם פתוחה היא בב' כתיבות דהיינו מתחלה כותבין נו\"ן כפופה ואח\"כ תולין מצדו כמו ו', וא\"כ כל שנעשה הפיסול בו, דהיינו הוא\"ו צריך לגרור כולו, אבל הנו\"ן שנכתבה בהכשר אין לגוררה, לאפוקי ברי\"ש שעשאה כעין דל\"ת דבפעם אחת נכתב הכל בפיסול צריך לגרור כולו עי\"ש, ולפי זה משמע הא דצריך לגרור הוא\"ו היינו דוקא שנדבק בשעת כתיבה שהפיסול נעשה בוא\"ו, אבל אם לאחר שנכתבה האות כתקנה נסתמה, אין צריך לגרור הוא\"ו דוקא, אלא יגרור ממנה מאיזה מקום שירצה עד שלא תשאר צורת מ\"ם, דהיינו שלא יכול התינוק לקרותה מ\"ם, וכ\"כ המג\"א בסע\"ק כ\"ה דשאני בין שנעשה האות בפיסול ובין שנכתב בכשרות ואח\"כ נפסל, וז\"ל שם אם כתב מתחלה רי\"ש ואח\"כ טעה ועשה בו תג כעין דל\"ת, סגי ליה כשיגרור הגג או הירך עם התג ויחזור ויכתבנו כעין רי\"ש, כנ\"ל להל' והמחמיר תע\"ב עכ\"ל, והביאוהו להל' כל האחרונים ז\"ל, וה\"ה אם נפלה טפת דיו על האות לאחר שנכתב כל האות בכשרות ונתקלקלה צורתו שא\"צ לגרור כל האות, אלא יגרור ממנו עד שלא תשאר צורתו, פרמ\"ג א\"א בפתיחה לסי' ל\"ב והיא בסוף סי' ל\"ב בד\"ה השלישי ובאות ב', וכן פסק יד אפרים סע\"ק כ\"ג לדעת הש\"ע, אבל הב\"ח כתב שצריך לגרור כל האות, מלא\"ש כלל ו' אות ג' וכ\"כ קה\"ס סי' ח' אות ה' ויש להחמיר לכתחלה, אמנם אם כתב ה'א במקום דל'ת שכתב ג\"כ הפרמ\"ג במש\"ז אות י\"ז שיגרור רגל היתר, וגם מן הגג עד שלא ישאר צורת דל'ת ויתקן בכתיבה אפשר לומר דגם הב\"ח מודה בזה דא\"צ לגרור הכל, דכיון דגם כשהוא ה'א הרי עכ\"פ שם אות עליו ולא בטלה צורת כתיבה מנה, רק שצריך לתקנה מחדש, לשכ\"ה שם, ואם גורר את הרגל צריך לגרור עד שלא ישאר ממנו כלום, דאם נשאר מן הרגל אפילו כשיעור יו\"ד עדיין צורת דל'ת עליה, לשכ\"ה שם]:" + ], + [ + "פט) אם כתב כ'ף פשוטה במקום ה'א, ימחוק תחלה מן הרגל עד שנעשה דל'ת ואח\"כ יכתוב רגל השמאלית, ואם יכתוב תחלה רגל השמאלית אין לה תקנה עד שימחוק כל הרגל, ואם אירע כה\"ג בשם צ\"ע, פרמ\"ג א\"א אות כ\"ו קה\"ס סי' ח' אות ה':" + ], + [ + "צ) אם עשה בכ'ף פשוטה גג רחב ביותר עד שנפסלה אם יכול למשוך הרגל עד שיהיה כפלים מן הגג שפיר דמי, ואם לאו צריך למחוק כל הגג מג\"א או' כ\"ו בשם ר\"י הלוי סי' פ\"א, וכתב הפרמ\"ג שם יראה כל ל\"ד אלא אם גרר עד שנשאר צורת ו' עליה ומתקן אחר כך וכן פסק מלא\"ש כלל ו' אות ה' בחכמה קה\"ס סי' ח' אות ט' ולא דמי לרי'ש שעשאה דל'ת שצריך לגרור כולו דשאני הכא אף שהיא דומה לרי'ש מ\"מ הרי ראויה היא לעשות ממנה כ'ף כשימשוך את הרגל יותר ואף אם אין מקום למושכה מ\"מ יש כאן מקצת כ'ף ולכן א\"צ לגרור כולה, אלא לקלקל צורתה, לשכ\"ה שם אות יו\"ד וכ\"כ יד אפרים, אלא שאם לא היה מקום למשוך את הרגל יותר הניח בצ\"ע עי\"ש, ואע\"ג דיש מדמין אותה לריש שעשאה דל'ת, והם הט\"ז ביו\"ד סי' רע\"ג סע\"ק ד' וחידושי רע\"ק בזה הסי'. נוהגים פה בגדאד להקל כס' המג\"א ודעמיה, ואם אירע כזה בשם עיין בדברינו ליו\"ד סי' רע\"ו או' פ\"ה:" + ], + [ + "צא) ע' שנכתבה במקום ו' אסור למחוק קצתה ותשאר ו' משום ח\"ת, כי צריך שיגרור גוף האות ולא שימחוק מקצת אות וישאר הנשאר אות אחרת, ב\"י בשם ר\"י בן הרא\"ש, ואפילו אם מתחלה עשה הוא\"ו ואחר כך עשה העיגול סביב. אפ\"ה פסול משום ח\"ת, מאמ\"ר אות י\"ח דלא כעו\"ת אות ל':" + ], + [ + "צב) שני ביתי\"ן הסמוכין בתיבה אחת שנדבקו בתחתיהן ונפסדה צורת האות למראית העין שאינה ניכרת אם היא בי'ת או כ'ף, אין תקנה לגררה להפריש הדיבוק דמקרי ח\"ת, ותיקונו שיגרור הרגל הבי'ת הב' ויחזור ויכתבנו, דב\"ש סי' פ\"ט, אמ\"ל בפיסול נגיעת אות באות אות ב', לד\"א סי' י\"ב אות ב' אמ\"ש כלל ז' או' ב':" + ], + [ + "צג) וכן בנדבק גג הרי'ש לגג הבי'ת ואין ניכר בין רי\"ש לדל\"ת פסול וצריך לגרור הרי\"ש ולכתבו מחדש, אבל אם הדיבוק הוא דק ועדיין צורת האות ניכרת א\"צ לגרור רגל הבי\"ת או הרי\"ש. דב\"ש סי' פ\"ט, אבל הפמ\"ג בא\"א או' כ\"ז כתב אם נדבק הרי\"ש לבי\"ת נעשה מ\"ם וצריך למחוק אף הבי\"ת, והביאו מלא\"ש כלל ו' או' ד' בחכמה. וכן ב' זיינין שנגעו בראשיהן יחד ונדמו לחי\"ת, או' כ\"ף כפופה שנגעה לוא\"ו שאחריה ונדמית למ\"ם או ו' שנבדבקה למטה באות אחר שבצדה ונדמית קצת לנו\"ן, וכל כה\"ג לא מהני הפרדת הדיבוק דהוי ח\"ת, לכן צריך לגרור עד שיפסול כל אות מאלה שנדבקו מצורתו ויכתבם מחדש, מלא\"ש שם, וכן אם כתב ו' או זי\"ן ואפי' ריש לא ארוך ומשוך קרוב וסמוך לבי\"ת או לכ\"ף כפופה ונדבק תחתיתו ונראה כעין טי\"ת נמי פסול, אמ\"ש שם כלל ז' או' ב. ואע\"ג דיש אומרים אם נדבק כ\"ף כפופה לוא\"ו שאחריה ונעשה מ\"ם פתוחה או שנדבק תחתיתו ונעשה טי\"ת, יגרור רק הוא\"ו שנעשה בפיסול והכ\"ף ישאר בכשרותו, והם ר\"ז או' כ\"ח אמ\"ש כלל ו' אות ב', נוהגים פה בגדאד יע\"א להחמיר כסברת הפרמ\"ג והמלא\"ש:" + ], + [ + "צד) אם נדבקה פ\"א עם הוא\"ו שאחריה מלמטה נשתנית צורתה לטי\"ת מער\"ק על הרמב\"ם הל' תפילין פ\"א הל' י\"ט בשם הרד\"ך, וה\"ה אם נדבק עי\"ן עם אות שאחריה מלמטה כגון ו' או זי\"ן או ך' פשוטה או רי\"ש לא ארוך ומשוך וכיוצא, ונראה כעין שי\"ן שהוא פסול, וכן מנהגנו פה בגדאד יע\"א לפסול בכה\"ג:" + ], + [ + "צה) אות טי\"ת שנגע התג הדק שלה למטה, נשתנית ונפסדה צורתה קרינן ביה. מער\"ק שם בשם מהרנ\"ח סי' א' אמ\"ל בצורת האותיות או' ט' לד\"א סי' י\"ד או' ט', וא\"צ גרירת כל האות כי הראש שלה נעשה בתחלה בצורת נו\"ן נעשה בהכשר, ופשוט הוא, מער\"ק שם בשם ב\"ח:" + ], + [ + "צו) יו\"ד שעוקץ השמאלי שלה ארוך כמו רגל הימין או יותר, ומתוך כך נראית כמו חי\"ת. אופן תקנתה נ\"ל אם הסופר כתב תחלה את היו\"ד עם הרגל הימיני ואח\"כ עשה את העוקץ השמאלי והאריכו יותר מדאי, אז די שיגרור רק את העוקץ הזה וגם את הרגל הימני ויחזור ויתקנם כראוי, אבל אם עשה את השמאלי תחלה כאשר נוהגים הרבה סופרים בכתיבת היו\"ד שעושים תחלה קו דק שיהיה הת\"ג והעוקץ השמאלי וממנו מושכים גוף היו\"ד אזי צריך למחוק כל היו\"ד לכותבה מחדש. קה\"ס סי' ח' או' ז' ודלא כשו\"ת זכרון יוסף הביאו שע\"ת או' כ\"ג שכתב שדי לגרור הקוץ הארוך לבד עד שיהיה קצר כהלכתו. מלא\"ש כלל ו' או' ט\"ו בבינה, וכ\"כ בספר לד\"א סי' י\"ג או' יו\"ד בשם בית יאודה ח\"א יו\"ד סי' נ\"א, דלא מהני גרירת העוקץ לבד דהו\"ל ח\"ת בין כך ובין כך, אם יוכל לתקנה בדיו מה טוב, קה\"ס שם, וכגון שלא כתב אחריה כלום דא\"כ הוי שלכ\"ס ובתו\"מ פסול והוא פשוט:" + ], + [ + "צז) אם נמצא יודי\"ן כעין למדי\"ן קטנים פסולים וצריך למחוק כל היו\"ד ולכותבה מחדש לד\"א שם בשם בית יאודה שם אמ\"ש כלל ה' או' ד', ואם אירע כן ביודי\"ן של השם עיין בדברינו ליו\"ד סי' רע\"ו אות ע\"ב:" + ], + [ + "צח) שם. אם נדבקה אות לאות וכו' ואפי' בקו דק מאד, מלא\"ש כלל ז' אות א' בחכמה, קס\"ה סי' ז' אות א':", + "[צח) שם. בין קודם שתגמר וכו' כתב ט\"ז סע\"ק י\"ח וז\"ל, מ\"מ אם נמצא כן בס\"ת אין להוציא אחרת דכתב ב\"י בשם הרשב\"א אפי' אינו גוררה כל שהוא יכול לגרור כשר וכדר\"ז דאמר כל הראוי לבילה וכו' עכ\"ל והא דלא פסק מרן כדברי הרשב\"א, נראה דסמך על מ\"ש בסה\"ת בשם מ\"ס דכ\"ז שעדיין הם מודבקים יחד לא יקרא בו, עו\"ת או' נ\"ט, וכ\"כ השכנה\"ג בהגב\"י או' י\"ד מנהגנו דאפי' בדבוק אות לאות שנמצא בס\"ת בשבת ויו\"ט להוציא ס\"ת אחר, והביאו אמ\"ל בפיסול נגיעת אות לאות או' ט' לד\"א סי' י\"ב או' ט', וכן מנהגנו פה בגדאד יע\"א, ואין חלוק בזה בין קריאת ס\"ת בשחרית או בב' וה', דבכל קריאה אם נמצא דבוק מוציאים ס\"ת אחרת, אמ\"ל שם לד\"א שם]:" + ], + [ + "צט) שם. בין אחר שנגמרה פסול. הנה מבואר מדברי מרן ז\"ל בב\"י בשם הרא\"ש והפוסקים. וממשמעות דבריו כאן בש\"ע דאע\"פ שנגמרה האות לגמרי וסלק ידו ממנה ואח\"כ נדבקו האותיות בדיבוק בעלמא שאינו מפסיד צורת האות אפ\"ה פסול כ\"ז שלא הפרידן, ויש להקשות שהרי כבר נתבאר דטעם פסול דבקות האותיות הוא משום דבעינן שתהא כל אות מ\"ג מד' רוחותיה סביב, ומאחר שכן קשה למה תפסל כשנכתבה מתחילה בכשרות והיתה לה שעת הכושר, והא כבר נתבאר לעיל סעי' י\"ו דאע\"ג דקימ\"ל דחסרון הגויל סביב פוסל כמו דבוק האותיות, מ\"מ כל שמתחלה נכתבה בכשרות מ\"ג מד' רוחותיה אע\"פ שאח\"כ נחסר הגויל לית לן בה, ומ\"ש הכא ולא מצאתי לאחד מן האחרונים ז\"ל שנתעורר ע\"ז, ושמא י\"ל דנהי דפסלינן כל שיש נקב או חסרון הקף גויל מתחלה כמו בדבוק האותיות, מ\"מ לא מחמרינן ביה כמו בדבוק האותיות כיון דאין פיסול חסרון ה\"ג מצד שניטל הגויל ברור כ\"כ כמו חסרון ה\"ג מצד דבוק האותיות, מאמ\"ר אות י\"ט, ועיין מ\"ש לבו\"ש:" + ], + [ + "ק) שם. ואם גרר והפרידה כשר וכו', כתב ב\"ח באה\"ע סי' קכ\"ה אין לגרר אלא בנגיעה קצת בדיו מועט והאותיות ניכרות היטב כל אחת ואחת, אבל בדביקות ממש כל גופו של אות הו\"ל ח\"ת, והביאו מג\"א או' כ\"ז, א\"ר או' ל\"א, ג\"פ סי' קכ\"ה או' כ\"ה, וכ\"נ מהט\"ז שם או' ו', אבל הרב חלקת מחוקק שם או' ט' כתב, דהכל תלוי בהכרת תינוק, ואין חלוק בין נגיעת מקצת לנגיעת כל הגובה, וכ\"כ הפר\"ח שם או' י\"א, אמ\"ל בפיסול שנגעה אות באות אות י\"ט. לד\"א סי' י\"ב או' י\"ט, בי\"מ בפיסול נגיעת אות באות או' כ\"ח:" + ], + [ + "קא) שם. אם נגעו רגלי הה\"א והקו\"ף וכו', ואם נדבקה רגל הה\"א או הקו\"ף לגג כחוט השערה באופן שהתינוק יודע שהוא ה\"ה, כתב הרלב\"ח סי' ל\"ז, מי שיקל להפריד לא אמחה בידו, אמנם מהרד\"ך בת' חולק עליו עי\"ש בית א' ת' ל\"א, וכן נראה להחמיר, כ\"כ עו\"ת או' כ\"ג, וכן דעת א\"ר או' ל\"ג, ר\"ז או' כ\"ג, וכן הפר\"ח באה\"ע סי' קכ\"ה או' י\"א הביא דברי מהרלב\"ח וכתב עליו וז\"ל, וליתא דאין להורות קולא בדבר וראוי לגעור במי שעושה כן, וכן דעת מהרד\"ך ועיקר, עכ\"ל י\"א הגב\"י, אמ\"ל בפיסול נגיעת אות באות אות י\"ח, לד\"א סי' יב א' י\"ח, בי\"מ בפיסול נגיעת אות באות או' כ\"ו מלא\"ש כלל ו' או' א' בחכמה, ואו' ב' בבינה, ועיין ביו\"ד סי' רע\"ו סעי' י\"א בהג\"ה, ובדברינו לקמן סי' ל\"ו בצורת הקו\"ף בד\"ה ואם:" + ], + [ + "קב) שם. אם נגע רגל האל\"ף או פני האל\"ף וכו', נ\"ל דוקא שנגעה היו\"ד עצמה באל\"ף, אבל אם קוצה השמאלי של היו\"ד נוגעת באלף כשר, כמ\"ש באה\"ע סי' קכ\"ה סעי' ט\"ז, דהא אפי' בלא הקוצה מקרי יו\"ד, מג\"א סע\"ק כ\"ט, בי\"ש שם אות ו' א\"ר אות ל\"ג ר\"ז אות כ\"ו, אמ\"ל שם אות ל\"ב, לד\"א שם אות ל\"ב, בי\"מ שם אות נ\"ט, אמ\"ש כלל ז' אות ד', אבל הפר\"ח שם אות כ\"ט כתב דאין להקל, לפי שיש כאן שינוי צורת אות. וכ\"כ מלא\"ש כלל וא\"ו או' א' בחכמה, ואו' ד' בבינה, והנה לדיעה הא' י\"א דכשר בלא גרירת הדבוק, וי\"א דבעי גרירה, עיין קה\"ס בחקירה ה' מ\"ש שם, ומנהגנו פה בגדאד יע\"א, כדיעה הא' ולהכשיר דוקא ע\"י גרירת הדבוק:" + ], + [ + "קג) שם. ואין תקנה בגרירה וכו', אבל להוסיף דיו ולעשות לה צורת יו\"ד שפיר דמי, עיין לעיל סוף או' צ\"ו, ובדברינו ליו\"ד סי' רע\"ו או' ע\"ד:" + ], + [ + "קד) שם. אלא יגרור כל מה שנעשה בפיסול וכו', דהיינו אם נדבקה היו\"ד העליונה של האלף בקו האמצעי וגמר את האל\"ף, צריך לגרור הקו האמצעי עם היו\"ד התחתונה, משום ששניהם נכתבו בפיסול, אבל אם היו\"ד התחתונה נוגעת בעצמה אל הגג א\"צ לגרור הגג אלא יו\"ד התחתונה בלבד שנעשית בפסול, מג\"א סע\"ק ל' ופי' א\"א באו' הנז', ויד אפרים או' ל\"ה, וכ\"כ ר\"ז או' כ\"ו קס\"ה סי' ח' או' ג', אמ\"ש כלל ז' אות ד', והגם דהא\"א כתב שם דדעת הלבוש א\"צ לגרור כל מה שנעשה בפיסול. כי אם היו\"ד לבדה, אין לזוז מדברי הפוסקים הנ\"ל. וגם דברי הלבוש יש לפרשם בענין אחר, עיין קס\"ה סי' ח' או' ג' בלשכ\"ה, ועיין לעיל או' פ\"ח א', והא דאמרינן שצריך לגרור הקו היינו אם כתב את היו\"ד תחלה, ואח\"כ את הקו האמצעי אבל אם כתב תחלה את הקו האמצעי ואח\"כ את היו\"ד ונדבקה, יגרור את היו\"ד ולא את הקו, כי הקו נכתב בהכשר, והיו\"ד בפיסול, ואם לא תקן עד לאחר שכתב גם את היו\"ד התחתונה, אזי צריך לגרור גם אותה, יד אפרים שם, קס\"ה שם, אמ\"ש שם:" + ], + [ + "קה) ואם נכתבה כל האל\"ף בהכשר. ואח\"כ נפלה טפת דיו ואפי' על היו\"ד העליונה די לגרור אותה לבדה ולכותבה בהכשר קס\"ה שם או' ד' ועיין לעיל אות פ\"ח ב':" + ], + [ + "קו) שם בהג\"ה, וכן הדין ביודי\"ן השי\"ן והצד\"י וכו' וה\"ה רגלי התוי'ן לבוש מג\"א או' ל\"א, ופי' דהיינו יודי השי\"ן שנעשו קו ישר ולית בהו צורת יו\"ד, וכן התי\"ו רגלו השמאלי נעשה קו ישר ולא יצא למטה לחוץ, אבל אינו מזיק אם נתעבו הקוין למטה או רגל התי\"ו למעלה, פרמ\"ג א\"א ולבו\"ש, וכן יודי הווי\"ן והחתי\"ן והטתי\"ן וראש הלמ\"ד והאו\"ו של המ' פתוחה, והנוני\"ן אם נעשו כעין קוים פשוטים וכל כיוצא בהם הצריך להיות כעין ראש עליהם ונעשו בלא ראשים פסולין, ובתו\"מ אסור לתקן משום שלכ\"ס, ואף להוסיף דיו עליהם אסור רק בוא\"ו שעל הלמ\"ד. כתב קס\"ה [סי' ה' או' י\"ז בלשכה] להכשיר בשעת הדחק אם אין לו תפילין אחרים, וכגון שהוא בדרך, אמ\"ש כלל ז' או' ד' והיינו בלא ברכה לשכ\"ה שם, וכתב שם יש להכשיר נמי אם נמצא כן בס\"ת בשבת שא\"צ להוציא אחרת, וצ\"ע דכוין דבתפילין אינו מניחן כ\"א בשעת הדחק ובלא ברכה איך בס\"ת אין להוציא אחרת ולברך עליה וע\"כ נראה דגם בס\"ת אין לברך אם נמצא כזה אלא צריך להוציא אחרת וכ\"מ מדברי הפו' הנ\"ז שהאי גוונא הוא פסול ועיין לקמן או' קי\"ב וסי' ל\"ז בצורת הפ\"א:" + ], + [ + "קז) וכן אם נדבקו יודי\"ן אלו זל\"ז מלמעלה דפסול, ואין מועיל בזה בדיקת תינוק וצריך למחוק מן האות כל הנעשה בפיסול ואח\"כ יכתוב אותה כתקונה דב\"ש סי' קע\"ו, והביאו אמ\"ל בצורת האותיות או' ע' לד\"א בצורת האו' סי' י\"ג או' ע' אמ\"ש כלל ה' או' ד', וכן יודי הטי\"ת שנדבקו זל\"ז שפסול ואסור לתקן משום ח\"ת אמ\"ש כלל ז' או' ג' וכן הדין בנדבקו קוי העי\"ן זה לזה עד שנפסדה צורת האות דב\"ש שם, והא שהכשיר אמ\"ש בכלל הנז' בנגיעת קוי השי'ן זל\"ז באמצען לתקן [ר\"ל ע\"י הפרדת הדבוק] היינו מפני שלא נשתנית צורתה:" + ], + [ + "קח) אות שי\"ן שהיודי\"ן שלה נדבקו אחר הכתיבה זה בזה כחוט השערה, מותר לתקנה בגרירה דאין זה תחת סוג ח\"ת כיון דצורתה עליה, אלא דאינה מ\"ג וא\"כ שרי לגררה להקיפה גויל, ואפילו אם נדבקו היודי\"ן הנ\"ל בתחלת הכתיבה שרי לתקנה בגרירה, זר\"א ח\"ב סוף סי' קכ\"א, בי\"מ בפיסול נגיעת האותיות או' כ\"ז:" + ], + [ + "קט) סעי' יט. בתחלת הכתיבה יאמר בפיו וכו'. עיין בדברינו ליו\"ד סי' רע\"ד אות א\"ב ואות ד':" + ], + [ + "קי) שם מלבד זה בכל פעם שכותב אזכרה צ\"ל וכו'. עיין בדברינו ליו\"ד סי' רע\"ו כל דינים השייכים לכתיבת השם, וגם כונת כתיבת השם, עי\"ש או' ו' ובסי' ל\"ה:" + ], + [ + "קיא) סעי כ'. צריך לדקדק וכו', ותמצא עונש הסופר מרובה וכו'. הלבוש האריך כאן במה שלא יפה עושים הסופרים שמניחים לנערים לכתוב תפילין כדי שירגילו בכתב, והפליג מאד בעונשם, גם הלעיג על אותם שאומרים לסופר כתוב תפילין לשמי שהוא טעות גדול, ט\"ז סע\"ק י\"ט:" + ], + [ + "קיב) עוד כתב שם הלבוש וז\"ל, על כן ודאי הוא מן הראוי למי שיש כח בידו למנות כותבי תפילין מהוגנים אנשי אמת שונאי בצע בעלי תורה יראי אלקים וחרדים על דברו בכל עיר ועיר ובכל פלך ופלך כמו שממנים שוחטים ובודקים, ולא יאמינו לכל הסופרים, שאין כונתם אלא להרויח ממון ע\"י כתיבה ותקון יפה עושים בעשיית התפילין וכו' עי\"ש. וכתב הפרמ\"ג [א\"א אות ס\"ט] ולדעתי יותר משוחט, כי שם רק לאו דנבלה, וכאן מבטלין כל ישראל עשה בכל יום ומברכים ברכות לבטלה ואפילו נאמר דלא תעשה חמור מעשה, מ\"מ ברכה לבטלה שעובר על לאו דלא תשא י\"א דהוי ד\"ת ובצרוף עשה ודאי חמור משוחט עכ\"ל. והנה השמלה חדשה כתב בדיני השוחט שצריך שיהיה יודע ספר דהיינו ללמוד מעצמו ולהבין בקצת גמ' עם פרש\"י שאז יש לו לב מבין להזהר בדרכיו שיהיו מתוקנים, וכן יש ליזהר גם בסופר:" + ], + [ + "קיג) וראיתי להעתיק פה מ\"ש בס' משנת חסידים סעי' רכ\"ח וז\"ל מתוך כתב הרב וכו' יראה הרואה שפלות הדור שאנו בו שהוא יתום ואין דורש ואין מבקש על דברים כאלו שהם ברומו של עולם, וכל ריק ופוחז שיודע לכתוב איזה כתב אשורי מקולקל מתלבש בטלית שאינו שלו ומקבל סמיכה להיות סופר סת\"ם ועל סתו\"ם כאלה יסמכו קהל ועדה וישראל הקרובים והרחוקים ויהיה לנו מן התימה שאנו צועקים ואין אנו נענים מה תמיהא היא זאת, פוק חזי עובדא דר' חזקיא ור' ייסא [בזה\"ק פ' אחרי מות דף ע\"א] ותדון מניה דאם על יתרון ו' דהוה בקרא ושוסעת שסע פרסות דחו להני מתיא מבי מתיבתא ואמרי להו דהוי הס\"ת פסול ומשקר בשמא דמלכא, מה יעשו בס\"ת הנכתב בכל החסרונות האמורים וכיוצא בהם וכו' לבי דוי ואין בידי שבט מושלים לתקן רק להודיע צערי לרבים אולי יחנן ה' ובדורות הבאים המצא ימצא איזה תיקון ויוכשרו דברי עכ\"ל. קס\"ה סי' א' בלשכ\"ה אות א', ועיין עוד מלא\"ש כלל א' אות א' שהאריך בענין זה:" + ], + [ + "קיד) כתב רבינו חיד\"א ז\"ל בס' תורת השלמים [הנלמד לספרו לד\"א] נאה לסופר הטבילה תמידית ויקדש את פיו מכל אלה וקללה ויהיה לשונו נקי וכו' והמשכיל יעי\"ש וימצא עוד דברים רמים. לשכ\"ה שם:" + ], + [ + "קטו) שם צריך לדקדק בחסירות ויתירות וכו' ונמצאו המניחים אותם מברכין בכל יום ברכה לבטלה וגם שרוי בכל יום בלא מצות תפילין וכו' ולכן אין לקנות ספרים ותפילין ומזוזות אלא מן המומחה שנטל קבלה מן חכם שהוא אומן ביד ואין בכתיבתו שום ספק שינוי אותיות וגם בקי בהלכות הנצרכין לעיבוד ולכתיבה ולהגהה ולבדיקה מן הדיבוקים והפירודים והכנסת הפרשיות לבתים ורבוע הבתים והתפירה ועשיה לשמה ויש לו כתב לראיה מן החכם הבקי בזה כמו שכתב רמ\"א ביו\"ד סי' א' סעי' א' גבי שוחטים ובודקים וה\"ה לסופרים כי חמור הסופר מן השוחט כי שם רק לאו דנבלה וכאן מבטלין כל ישראל עשה בכל יום ומברכים ברכות לבטלה כמ\"ש למעלה אות קי\"ב בשם הפרי מגדים יעו\"ש ואם אין לו קבלה וכתב לראיה שהוא אומן ובקי בהלכות ויראת שמים על פניו לא יקנו ממנו כי רבה המכשלה וכל הבא למלאת ידו ללמוד מלאכת הכתיבה נעשה סופר ותופר וסוחר ומי יודע שהוא אומן ובקי בהלכות הסתום כי רבו ואפשר שהוא חטא ולא ידע ואשם וכו' ועוד כי באזנינו שמענו שפעמים פתחו תפילין ומצאו בו פרשיות קרועים ופעמים נמצא בו גרעין של תמרים וצמר גפן תמורת הפרשיות ואוי ואויה להם וכו' למי שעושה זאת כי הוא חוטא ומחטיא את הרבים וכו' וכן בסתו\"ם הנשלחים ממקום למקום לא יקנום כ\"א יש להם כתב ועדות לראיה כי הם יוצאים מתחת יד סופר אשר הוא אומן ובקי בהלכות ומוסמך ע\"י חכם שנתן לו קבלה ויש לב\"ד לחקור ולדרוש בכל זמן ועידן על הסופרים והמגיהים והבודקים והמוכרים כמ\"ש רמ\"א ביו\"ד שם על השוחטים ובודקים וה\"ה והוא הטעם שצריך לדרוש ולחקור בענק מלאכת הסופרים כדי לזכות את העם ועליהם תבא ב\"ט:", + "כתב הראיה של מלאכת הסתו\"ם צריך שתהיה על כל דבר ודבר דהיינו אם הוא מעבד עורות צריך שיהיה לו כתב ראיה שהוא בקי במלאכת עיבוד העורות שלא יטשטשו אח\"כ האותיות וגם בכל דינים הנצרכים לעיבוד, ואם הוא סופר שהוא אומן בכתיבה שלא יש בה שום שינוי צורת האותיות ובקי בכל הדינים הנצרכים לה, וכן אם הוא מגיה או בודק או תופר או עושה בתים ורצועות כל או\"א במלאכתו, וגם שיהיה חיזר על לימודו תמיד בכדי שלא יבא לידי שכחה לפי מה שהוא אדם וראוי שיחזור פ\"א כל ל' יום כמ\"ש השמ\"ח ביו\"ד שם או' ז', גבי שו\"ב יעו\"ש:", + "וסדר בדיקת והגהת הסתו\"ם כך היא צריך להיות שני סופרים בקיאים חכמים ונבונים שיש להם קבלה בכתב וראיה שנתלמדו מלאכת ההגהה והבדיקה מן סופר מומחה ובקי במלאכה הזאת, ויקחו להם שני ס\"ת אחד ביד זה ואחד ביד זה כדי שיהא אחד קורא ואחד שומע ויקרא הקורא התיבות כפי המסורת ולא כפי המקרא מילה במילה במיתון וישוב הדעת ויראת שמים על פניו וכשיגיע לפרשה פתוחה או סתומה אומרים בקול רם בפיו פתוחה או סתומה כדי שישמע חבירו וישיב לו אם אצלו הם מחולפים פתוחה בסתומה וכן כשיגיע למקום שצריך נקוד יגביה קולו ויאמר נקוד כדי שישמע חבירו וישיב לו אם אצלו אינו נקוד וכל טעות שימצא יציין בראש השיטה ואח\"כ יתן לסופר לתקן ואחר שתיקן הסופר יחזור המגיה ויראה הספר בינו לבין עצמו אות באות ויתקן אם יש בו שינוי אות או דיבוק או פירוד ואם נראה בו עוד טעות או פסול יתן לסופר לתקן ואח\"כ יקח אותו הבודק השני ויעשה לו הגהה שהיא הקריאה כמו שעשה הראשון ואח\"כ ג\"כ יעשה לו בדיקה בינו לבין עצמו כמו שעשה הראשון ואם לא מצא בו השני שום דבר זה הס\"ת כשר אבל אם מצא בו אח\"כ השני ג' טעות יש להחמיר ולהצריכו עוד הגהה אחרת, ואם מצא דבוקים או פרודים צריך עוד בדיקה אחרת אבל עכ\"פ פחות משני הגהות ושני בדיקות בשני סופרים אסור לקרות בו בצבור כי א\"א להיות נקי מטעיות ודבוקים ופרודים ושנוי אות פחות משני בני אדם שעשו לו שני הגהות ושני בדיקות כי החושים של בנ\"א אינם שוים ואפשר שיראה זה מה שלא ראה זה אבל באדם אחד א\"א ואל תאמן, וכן הסדר במגילה ותפילין ומזוזה אלא רק החילוק הוא בתפילין ומזוזה אם נמצא טעות או פסול פסול משום שלא כסדרן אבל שני בני אדם צריך כדי שיתחלפו החושים וא\"א מבלעדם וכל שהוא עושה פחות מזה הסדר הרי הוא מכשיל את הרבים וכו' וכל המרבה הרי זה משובח ותע\"ב, ובעובי בגדאד יע\"א בימי הקדמונים טרחו החו\"ר הרבה בענק הגהות ובדיקות הס\"ת ולא מצאו מנוחה עד כשתקנו לעשות לכל ס\"ת ארבעה הגהות ושלשה בדיקות סך הכל ז\"פ כדי להחליף החושים של בני אדם כי אינם שוים כי אפשר שיראה זה מה שלא יוכל   לראות זה וסדרם הוא כך בתחלה עושים ב' בני אדם כל אחד הגהה ובדיקה על הסדר שכתבנו לעיל ואח\"כ השלישי עושה ג\"כ הגהה ובדיקה ואם ימצא טעות יקח קנס משנים הראשונים והרביעי יעשה הגהה לבד, וע\"כ כל אדם ישתדל לעשות לס\"ת שלו כסדר הזה שהוא נכון ואל יחוס בשביל הממון למצוה רבה כזו ויהיה ס\"ת שלו מוטעה ח\"ו וגורם מכשול לרבים שאינם קורים בס\"ת כשר וברכה לבטלה ובא לתקן ונמצא מקלקל ח\"ו וכשקונה ס\"ת למשל בעשרים זהובים יחשוב שהוא בשנים ועשרים או יקנה בפחות כדי ליתן השאר לבודקים ולמגיהים וכשם שהוא מחזר אחר כתיבה נאה שהוא משום נוי ק\"ו ובן בנו של ק\"ו שצריך לחזר שלא יהא מוטעה והעיקר חסר וא\"צ להאריך בדברים פשוטים אלא מפני שראיתי שיש מגיהים ובודקים ע\"י אדם אחד דהיינו שהוא מגיה ובודק בינו לבין עצמו ואחר בל עמו וכששמעתי זו נצטערתי הרבה וכמעט שקרעתי את בגדי כי זה א\"א וחלילה וחס לסמוך ע\"ז באדם אחד כי לא דבר רק הוא, ופוק חזה מ\"ש בזוה\"ק פ' אחרי דף ע\"א ע\"א מעשה נורא על דאשתכח וא\"ו יתיר בההוא קרא דושוסעת שסע שתי פרסות יעו\"ש, ותדון מינה דאם על וא\"ו יתירא דחו להנהו מתייא מבי מתיבתא ואמרי להו דהוה הס\"ת פסול ומשקרי בשמא דמלכא, מה יעשו אם הס\"ת חסר תיבות ואותיות ופיסולים ודיבוקים וכיוצא, ואמרו במס' הוריות דף ג' ע\"ב רב הונא כי הוה נפיק לבי דינא מייתי עשרה תנאי דבי רב לקמיה כי היכי דנמטיין שיבא מכשורא, רב אשי כי הוו מייתי טרפתא לקמיה מייתי עשרה טבחי ממתא מחסיא ומותיב קמיה אמר כי היכא דנמטיין שיבא מכשורא, ואם כך היו עושין גדולי עולם מה נעשה אנחנו אזובי קיר יתמי דיתמי ומי הוא זה ואי זה הוא אשר ימלאו לבו לומר אני אגיה ואבדוק לבדי ואין אחר עמדי ויסבול חטא רבים על צוארו אשר המחטיא את הרבים אין מספיקין בידו לעשות תשובה, ויותר החיוב הוא מוטל על הב\"ד לחפש על זאת שלא תיעשה כזאת בישראל ואם הבדיקה והגהה על הסופר והוא נתן דוקא למגיה אחד לבדוק כדי להקל מעליו שכר הבדיקות והגהות יכריזו עליו שלא יקנו ממנו עוד ואם הבדיקה על הקונה ועשה כזאת לא יניחו ס\"ת כזה בבהכ\"נ ולשומעים ינעם ועליהם תבא ברכת טוב:", + "שם לכן צריך להיות מאד יר\"ש וכו'. ובס' חזיונות כתוב כי מרן מהר\"י קארו ז\"ל אמר למהרח\"ו בשם המגיד כי חצי העולם מתקיים בזכות מר אביו ע\"י התפילין הכשרים שכותב, שם הגדולים מערכת היו\"ד אות קכ\"ו:", + "אם יש סופר אחד שכותב האותיות כתקונם וכדינם וירא שמים מרבים, אעפ\"י שאין כתיבתו דומה לאחר שאינו מוחזק כ\"כ בכשרות יכתוב הוא, ועל כיוצא בזה כתוב כי האדם יראה לעינים וה' יראה ללבב. אמ\"ש כלל ב' בשולי היריעה אות א' ועי\"ש מ\"ש עוד:" + ], + [ + "קטז) סעי' כ\"ג. אם מצא שחסר אות וכו'. אבל אם היא באמצע תיבה לא וכו', לפעמים גם באמצע תיבה אפשר לתקן כגון לאבותיך שכתבו מלא בוי\"ו מוחק הוי\"ו וממשיך הבית מעט, וכן כל כיוצא בזה שבאותו אריכות אין האות מתקלקל, ב\"י, ב\"ח, לבוש, ט\"ז או' כ\"א עו\"ת אות ל\"ד, מג\"א אות ל\"ג, וכ\"כ האחרונים, וכן אם כתב מלת בניכם בשני כפי'ן כזה בניככם, דיגרור הכ'ף השניה מכל וכל ויאריך כ'ף הראשונה עד שיגיע סמוך למ'ם, אבל לא יגרור המ'ם ויעשה מן הכ'ף השניה מ'ם דהוי שלכ\"ס, שכנה\"ג הגה\"ט אות וי\"ו ועיין באות שאח\"ז, אמנם יש להסתפק במצות הא' אם כתבו מלא ומחק אחר כך הוי\"ו אם מועיל אריכות הצד'י למטה אח\"כ, או דילמא כל עוד שאינו מאריך האות למעלה נחשבת כב' תיבות, אע\"פ שדבוקה מלמטה, וכן תיבת נתן משפטו להיות חסר וכן תיבת הוציאך כתבו מלא ביו\"ד, ומכל מקום כל שנראה כב' תיבות פסולה, ב\"י שם, לבוש, עו\"ת שם, מג\"א שם, ר\"ז אות ל\"ו, וכ\"כ האחרונים, וכן ב' תיבות שלמטה נראות תיבה א' אע\"פ שלמעלה נראות כב' תיבות פסול, אמ\"ל בפיסול נגיעת אות באות אות ד', לד\"א סי' י\"ב אות ד' ומיהו יש לסמוך בזה ע\"י תינוק דלא חכים ולא טיפש, אמ\"ל שם, לד\"א שם, ועיין לקמן אות קי\"ח:" + ], + [ + "קיז) ונ\"ל פשוט שאם הוי'ו היתר הוא לאחר או' דלי'ת או רי\"ש שאין צריך למחוק כל הוא\"ו אלא הרגל לבד, ואת הראש יכול לצרף אל הדל'ת או אל הרי'ש, וכן אם היא יו'ד יתירה, אך כשהן לאחר ב' או כ' צריך למוחקה לגמרי, [ודלא כדב\"ש סי' שנ\"ד] משום דצריך להשגיח שלא תתקלקל צורת הב' או הכ' בשום פעם שאם ימשוך תחלה את הגג העליון שלה כפי הצורך הרי תתקלקל צורתה, ואף שאחר כך ימשוך גם את הצד התחתון ותחזור לצורת כ' הרי תהא שלכ\"ס, לכן צריך לעשות ההוספה במעט מעט קצת כאן וקצת כאן עד כדי הצורך, קס\"ה סי' ט' בלשכ\"ה אות ד\"ה בשם מלא\"ש:" + ], + [ + "קיח) אם נמצא וא'ו או יו'ד יתירה באמצע תיבה, והם קטנות ודקות, ובכל שהוא שיעבה האות שלפניה או לאחריה לא יראו כב' תיבות, יכול לגרור אותה ויעבה קצת האות שלפניה או שלאחריה, ואין בזה לא משום שינוי אות ולא משום שלכ\"ס כנה\"ג הגה\"ט בשם הרדב\"ז ח\"א סי' פ\"ב, מג\"א אות נ\"ג, מלא\"ש כלל ח' אות וא'ו, קס\"ה סי' ט' אות ב', אמ\"ש כלל כ' אות א', ואין לחוש לסברא שמש צדקה סי' כ\"ח, לשכ\"ה שם אות וא'ו, גם בזה צריך להשגיח שלא תתקלקל צורת האות בשום פעם על ידי הוספת הדיו, דרך משל אם גרר אות לפני רי'ש, וצריך להעבות את הריש מאחריו אם על ידי הוספת הדיו תדמה כרגע לדל'ת, אף שאח\"כ יעשה רי'ש הלא תהא שלכ\"ס וצריך לזה זהירות יתירה, קס\"ה שם, בלשכ\"ה אות זיי\"ן בשם מלא\"ש:" + ], + [ + "קיט) ונ\"ל פשוט דאם לאחר שהעבה איזה אות מצד זה וגררו מצד הב', ולא נשאר רק הכתב החדש הוי שלכ\"ס, כיון דליתא לכתב הראשון, קס\"ה שם בלשכ\"ה אות ו':" + ], + [ + "קך) אם בתחלת הכתיבה ממשיך רגל התחתון של הנו'ן והצד'י, וכותב האות הסמוכה בתוכה כזה פני. ארצי מותר דהא הוי ממש תיבה אחת, וכן משמע בב\"י סי ל\"ו אות ג' שכתב שיכתוב ארצנו הוא\"ו תוך הנו\"ן ע\"ש, מג\"א אות ל\"ג, ר\"ז אות ל\"ו, וכ\"כ בבי\"ד סי' קל\"ה אמ\"ל בפיסול נגיעת אות באות אות ג' לד\"א סי' י\"ב אות ב' קס\"ה סי' ז' אות ט' אמ\"ש כלל ו' אות ג'. ומ\"ש מהראנ\"ח ח\"ב סי' ע\"ח אות המובלעת תוך נו'ן או גימ'ל פסול הוא דוקא בענין שנפסד צורת האות כגון נו'ן ואל'ף או בי'ת ושאר אותיות שיש הפסד בצורת הנו'ן, בי\"ד שם, אמ\"ל שם, ואם המשיך יותר מדאי כדי למלאות השטה יש להסתפק אם כשר אם לאו, ויש להראות לתינוק כמו שעושים בכל אות שיש בו ספק, ר\"ז שם:" + ], + [ + "קכא) אם כתב ב' תיבות בתיבה א' ע\"י אות יתירה ביניהם, כגון שהיה צריך לכתוב בחזק יד והוסיף קוף בין תיבת בחזק לתיבת יד כגון זה בחזקקיד או שכתב בבחזק שהוסיף ב' בתחלת תיבת בחזק, מותר למחוק הב' והקוף שבניהם ואין בכך פיסול משוס ח\"ת, י\"א הגב\"י בשס מהר\"ם בן חביב סי' קכ\"ה אות ל\"ו, וכן אם כתב ב' תיבות הסמוכות כמו תיבה א' כגון עלכן אם יכול לגרור קצת מן הלמ\"ד וקצת מן הכ' שיהיו נראים כב' תיבות שפיר דמי קס\"ה סי' ט' אות וא\"ו ועי\"ש בלשכ\"ה אות י\"א, וכן מנהגנו פה בגדאד יע\"א, ודלא כדב\"ש סי' רס\"ה שהחמיר בזה:" + ], + [ + "קכב) אם כתב ב' פעמים תיבת השמרו, מותר למחוק את הוי\"ו מן השמרו הא', והשמר הב' והוי\"ו תשאר וימשוך את הר' אל הוי\"ו שתהא תיבה א', וכן על כל כיוצא בזה, ואפי' אם היתה התיבה הב' תיבה שאינה מענין סתו\"מ כלל מותר, כי הכלל הוא שכל שנשאר צורת האות אף שנפסד מצד אחר יכול למשוך כדי להכשיר ולא הוי משום זה שלכ\"ס, פרמ\"ג במש\"ז אות ך' קס\"ה סי' ט' אות ח', אמ\"ש כלל כ' אות א' אע\"ג דהמלא\"ש בכלל ח' אות יו\"ד בבינה פקפק בשני דינים אלו אין להניח ודאן של כל הפוסקים הנ\"ל בשביל ספיקו של מלא\"ש ועיין בלשכ\"ה שם אות י\"ג, וכן מנהגנו פה בגדאד יע\"א להתיר:" + ], + [ + "קכג) אם כתב תיבה א' ב' פעמים ואם יקלוף תיבה היתירה יהיה שיעור פ' וא\"א למשוך אות שלפניה מפני שהוא מאותיות שאינם נמשכים אם יקלוף אותה ויעשה במקומה נקבים שיהא אותו מקום אינו ראוי לכתיבה שפיר דמי, גן המלך סי' ג', חידושי רע\"ק סי' ער\"ה בגליון הש\"כ הג\"מ אמ\"ש כלל כ' אות א', וכן מנהגנו פה בגדאד יע\"א ואפי' אם אין הריוח שיעור ט\"א, ג\"כ נוהגים לנקב לחוש לכתחילה לסברת ר\"ת. עיין בדברינו ליו\"ד סי' ער\"ה או' ג' ואו' י\"ד ועיין פרמ\"ג א\"א או' ל\"ג:" + ], + [ + "קכד) אם כתב תיבה א' ב\"פ ימחוק את הב' ואם מחק את הא' לא פסל אלא דלשופרא ולזריזות בעלמא נכון לעשות כן כשיהיה שם אות או תיבה כפולה שיגרור את הב', כיון שהא' נכתב כתקונו הגון שנקיים את הא' ונמחוק את הב', ודלא כהכנה\"ג הגב\"י שפסל אם מחק את הא', גן המלך סי' ק\"ב. וכ\"כ הפרמ\"ג בא\"א אות ל\"ג דאם קודם הא' יש בי\"ת וכדומה דיכול למשוך י\"ל דימחוק הא', וכ\"כ קס\"ה סי' ט' אות ז', אמ\"ש כלל כ' אות א\" ועיין בדברינו ליו\"ד סי' רע\"ו אות פ\"א, וכן מנהגנו למחוק הא' אם יש לפניה מאותיות הנמשכים:" + ], + [ + "קכה) תפילין שנמצאו בו תיבות כפולות הכשיר הראב\"ד ז\"ל בת' ולבי מגמגם אלא שאיני כדאי לחלוק, כנה\"ג הגה\"ט בשם הרדב\"ז ח\"א סי' ק\"ך, והביאו המג\"א אות ל\"ג, ובשו\"ת ני\"ב מה\"ק חיו\"ד סי' ע\"ד הכשיר ביתר אות א' שאינה סמוכה לתיבה, והביא ראיה מהרא\"ד, אבל השע\"א ש\"ה בפתחי שערים אות ח' השיג עליו, ופי' כוונת הראב\"ד לא בא להכשיר את התפלין שיוכל להניחם כמות שהם בתיבות כפולות דודאי שכשמות שהם פסולים הם שאינם כמו שהם כתובות בתורה, רק דהראב\"ד מכשיר לענין גרירה שאע\"פ שבתפילין שכתב שלכ\"ס פסול מ\"מ בכתב תיבות כפולות יוכל לגרור תיבה הכפולה ולא הוי שלכ\"ס עי\"ש, והביא ראיה מא\"ר סי' קמ\"ג אות ה', וכן המלא\"ש כלל ח' אות ח' בחכמה, פסק לפסול עד שיגררנה, ועי\"ש בבינה אות ט' שהביא דברי השע\"א, והביא עוד ראיות לפסול להניחם כמו שהם:" + ], + [ + "קכו) כתב הכנה\"ג בהגה\"ט בשם הרדב\"ז ח\"א סי' פ\"ב שנשאל על סופר שכתב ב' פעמים בחזק יד מה תקנה יש לתפלין אלו, והשיב שלא יגרור בחזק האחרון ויאריך גג הקוף של בחזק הא' עד שיגיע סמוך לתיבת יד לא שנא אם מניח רגל הקוף במקומה לא שנא גורר רגל הקוף ומושכו סמוך לסוף הגג דהוי שלכ\"ס אלא יניחנו חלק דכל שאין בין תיבה לתיבה כשיעור פ' כשר ע\"כ, והוא ז\"ל חלק עליו וכתב להתיר כשאינו חוזר וגורר רגל הקוף, אלא מניחו כמו שהוא ומאריך גג הקוף עד שלא ישאר שיעור פ' ס' לדעת ר\"ת והרא\"ש, והביאו א\"ר אות מ' והמג\"א אות ל\"ג כתב דאם היה החלק כמו ט\"א דכשיגררנה יהיה פ' במקום שאין פ' ויפסלו התפלין נ\"ל דמותר למשוך ההא אע\"פ שלא יהיה הרגל בסופה, וכ\"כ קס\"ה סי' ט' אות ז', אבל הבי\"ד ח\"א סי' כ\"ו הסכים לדברי הרדב\"ז ופסל בה\"א או קו\"ף שהרגל באמצע משום שינוי אות ובגרירת הרגל להביאו לסוף הגג משום שלכ\"ס, וכן המלא\"ש כלל ז' אות ט', הביא דין זה של המג\"א, וכתב וז\"ל, אמנם לענ\"ד אין להקל בזה דאפשר דאין צורת ה'א כזו כשרה ולהניח המקום ההוא פנוי ג\"כ פסול, ע\"כ אין תקנה לתפילין ההם עכ\"ל, וכן מנהגנו שאין להמשיך גג הה'א או הקו'ף ויהיה הרגל באמצע, אבל מ\"ש אין תקנה לתפילין ההם אין מנהגנו כן, אלא להתיר ע\"י נקיבת המקום ההוא כמ\"ש לעיל באות קכ\"ג, ועיין בדברינו לסי' ל\"ו בצורת הקו'ף בד\"ה אם:" + ], + [ + "קכז) סעי' כד. מותר לכתוב על מקום הגרר וכו' הגרר מקרי כשגררו יבש והמחק מיירי שמחקו לח, ב\"י מג\"א סע\"ק ל\"ד, ועיין פרמ\"ג א\"א אות ל\"ד שכתב כשימחוק איזה תיבות צריך ליזהר שלא יהא רושם למטה כלל, וכ\"כ אמ\"ש כלל כ' סוף אות א', ובענין התלייה בתו\"ס כתב הריב\"ש סי' קנ\"ד שאסור לתלות תיבה א' בין השיטין אף במקום שהכתיבה כס' בין המוקדמת למאוחרת, וכ\"כ הגו\"ר כלל ב' סי' ד' באמצע התשובה דלדעת רש\"י אסור לתלות אפי' אות א', וכ\"כ הקס\"ה סי' ט' אות י\"א, אבל לדעת עצמו כתב הגו\"ר שם, שאם אירע לסופר ותלה בין השטות בענין דהוי כס' שהוא כשר, וכ\"כ אמ\"ש שם דיש מכשירין באם צר לו המקום ולא ישאר שם ריוח ט\"א כשיעור פ', אזי יתלה התיבה האחרונה שבפ' ומחמת זה ישאר שיעור ט\"א:" + ], + [ + "קכח) סעי' כה. כל אות שהיא כתובה וכו' כגון נגע רגל האל'ף וכו' או שהיה רגל הה' וכו', עיין מ\"ש בזה לעיל על סעי' י\"ח:" + ], + [ + "קכט) שם או שהיתה אות אחת חלוקה לשתי אותיות כגון צד'י שכתב יו'ד נו'ן וכו' וכן מ'ם פתוחה שנעשית כ'ף וא'ו, א\"ר אות מ\"א, מלא\"ש כלל ח' אות ג', קס\"ה סי' ט' אות ג', וכן למ'ד שנפסק צוארה ונראית כמו כ'ף וי'ו, קה\"ס שם, אמ\"ש כלל ט' אות ב', שו\"ת שבסוף זבחי צדק ח\"ב סי' ב', וכן אם נפסק המ'ם סתומה בקו העליון בגגו ונעשה כטי\"ת, אמ\"ש שם, וכן בחי'ת שברגל השמאלי יש הפרש דק בין הרגל והגג פרמ\"ג בפתיחה לסי' ל\"ב [והיא סוף סי' ל\"ב בא\"א] בד\"ה השני שבתפלין ובצורת האותיות אות ח', עצי לבונה חי\"ד סי' ר\"ף מלא\"ש אות ד' אמ\"ש שם אות א', אבל הקס\"ה כתב בחי'ת שכתב ספרדית שהיא בלא חטוטרת אם רגל השמאלי נפסק קצת מן הגג ונדמית לה'א שאסור משום שלכ\"ס:" + ], + [ + "קל) שם. או חית ב' זינין וכו'. ובכל הני אפי' יכול לקרותה פסול עו\"ת אות ל\"ה, מג\"א אות ל\"ו ה\"ב אות ל', א\"ר אות מ\"א, פרמ\"ג א\"א או' ל\"ו, קס\"ה שם מלא\"ש כלל ח' אות ג', ואם הפירוד אינו ניכר להדיא וגם התינוק קורא אותו, כתב ר\"ז אות ל' בצדי אם התינוק קורא אותו כהלכתו ואין הפירוד נראה להדיא שמותר להדביקו ואין בזה משום שלכ\"ס, אבל מדברי הפרמ\"ג בפתיחה לסי' ל\"ב בד\"ה השני שבתפלין ומעצי לבונה חי\"ד סי' ר\"פ משמע באות שנחלק לב' אותיות שאף אם אין הפירוד ניכר להדיא והתינוק קורא אותו ג\"כ פסול, ואסור לדבק משום שלכ\"ס, וכן משמע מדברי המלא\"ש וקס\"ה באות הנז' ובאות שלאחריו ועיין בשו\"ת שבסוף זבחי צדק ח\"ב סי' א':", + "קל) שם וה\"ה שאם לא היו מקצת יודי\"ן שעל האלפי\"ן וכו'. נראה דה\"ה אם נכתבו האותיות בקומתן ובצביונן ואח\"כ ברוב הימים נפרדו השיני\"ן וכיוצא וצורת האות ניכרת, יכול לתקן ואין בזה שלכ\"ס. ברכ\"י אות ט' אבל כל זמן שלא תיקנם הם פסולין ואפי' אם הפירוד דק מאד וצורת האות ניכרת דכיון שיש פלוגתא בזה באם נעשה הפירוד אחר הכתיבה כמ\"ש לעיל אות ס\"ב יש לפסוק כדעת האוסרים משום חשש ביטול מ\"ע הברכה לבטלה. וכן אם נמצא כן בס\"ת בשבת ויו\"ט שא\"א לתקן מוציאין ס\"ת אחרת מטעם הנז' ועיין לעיל אות צ\"ח ואות קי\"ב, ולקמן סי' ל\"ו או' ה' ואו י' ועוד עיין בסה\"ק כף החיים סי' ח\"י אות ז' בענין סב\"ל:" + ], + [ + "קלא) שם וה\"ה שאם לא היו מקצת יודי\"ן שעל האלפי\"ן וכו', וכן הדין בבי'ת ודל'ת וכדומה שאין הגג מחובר לירך למעלה. פרמ\"ג בפתיחה לסי' ל\"ב בד\"ה השני שבתפלין. עצ\"ז חי\"ד סי' ר\"ף מלא\"ש כלל ח' אות ג' קס\"ה סי' ט' אות ד' אמ\"ש כלל ט' או' ב' וכן אם נפסק ראש הלמד מלמעלה כזה כי אמ\"ש שם:" + ], + [ + "קלב) שם והתינוק דל\"ח ול\"ט מכירם וכו'. הא דמהני קריאת תינוק לתקן, היינו דוקא שאין ניכר פרידתם להדיא, הא ניכר פרידתם להדיא, אע\"ג דתינוק קורא כן כיון שאין צורתה עליה הוי כותב שלכ\"ס. פרמ\"ג שם ובמש\"ז אות כ' ואע\"ג דבסוף ד\"ה ובענין ינוקא בפתיחה שם נסתפק והניח בצ\"ע, וכן בסוף הפתיחה בד\"ה גם מצאתי כתב ועצ\"ע, וי\"ל שמחמת הספק כתב לאסור כדכת' דב\"ש סי' רס\"ד דבזה אזלינן בספיקן להחמי' עי\"ש, מ\"מ האחרונים כ' כדבריו לאסור. עצ\"ל שם מלא\"ש שם קס\"ה שם בלשכ\"ה או' ט' אמ\"ש שם ואע\"ג שבשו\"ת שבסוף זבחי צדק ח\"ב סי' א' כתב להתיר ע\"י תינוק אף אם ניכר הפירוד להדיא ע\"ש, אפ\"ל אלו היה רואה דברי הפוסקים הנ\"ל לא היה מיקל, מיהו אם יש ספק אם הוא ניכר להדיא א\"ל יש להקל:" + ], + [ + "קלג) שם יכול לחזור ולתקנם, אבל כל זמן שלא תיקן פסולים כמבואר בסי' ל\"ו סעי' ב'. ומ\"ש שם דפסולים היינו בלי תיקון, אבל התקון מהני. מאמ\"ר אות כ\"ב פרמ\"ג במש\"ז או כ' עצ\"ל שם, ואפי' כל יוד'י האלפי'ן נפרדים מהני תיקון ולא כמו שחילק ה\"ב שם מאמ\"ר אות הנז':" + ], + [ + "קלד) שם דכיון דצורת האות היתה ניכרת וכו'. ואע\"ג דיוד\"י האלפי'ן והשיני'ן הנפרדין צורת יו'ד עליהן בפ\"ע, מ\"מ הנשאר אין אות אחרת עליה, גם אין כותבין יו\"ד ע\"ג קו כזה משום הכי מהני תינוק דלא להוי שלכ\"ס. פרמ\"ג א\"א אות ל\"ו ובפתיחה ד\"ה השני שבתפלין:" + ], + [ + "קלה) שם ויש מי שאומר דה\"ה אם חוטרא דחי\"ת למעלה וכו'. מ\"ש המחבר אח\"כ בשם יש מי שאומר אין כאן מחלוקת רק חידוש דין. ט\"ז סע\"ק כ' פרמ\"ג במש\"ז אות כ' וכ\"כ האחרונים להתיר:" + ], + [ + "קלו) שם אך אין ניכר להדיא פרידתם, ושיעור ניכר פרידתם להדיא היינו כל שפרידתם ניכרת היטב תיכף ומיד שרואה אותם, אבל אם אין ניכרת פרידתם עד שמסתכל בה נקרא אין ניכר להדיא. ר\"ז אות ל':" + ], + [ + "קלז) שם אע\"פ שהתינוק קורא ב' זיינין וכו', והטעם משום דאין התינוק מורגל בחי'ת כזה. מג\"א סע\"ק ל\"ז וכן כתבו האחרונים:" + ], + [ + "קלח) ואם רגל ימין של חי'ת אינו נוגע או שתי רגליה כתב הפרמ\"ג בפתיחה לסי' ל\"ב בצורת האותיות אות חי'ת דיכול לתקן ולא הוי שלכ\"ס כמו יוד'י האלפי'ן, וכן כתב עצ\"ל חי\"ר סי' ר\"ף אמ\"ש כלל ט' אות א', וכתב מלא\"ש כלל ח' אות ד' בבינה וז\"ל, ומ\"ש הפרמ\"ג שם דנפסקו שניהם ג\"כ שרי לתקן צע\"ג דמאחר דאם נפסק השמאלי תחלה כבר נפסלה מלתקן (ועיין לעיל אות קכ\"ט) ודאי דאינה נכשרת לתקן ע\"י פסיקת הימיני, וצ\"ל שהפרמ\"ג איירי שראינו שנפסק הימיני תחלה וממילא כשמספקא לן איזה נפסק תחילה אין להתיר התקון עכ\"ל,:" + ], + [ + "קלט) סעי' כז אותיות ותיבות שנמחקו קצת וכו'. כתב בספר הזכרונות דף ס' דהיינו דוקא כשנכתבו תחלה בכשרות ושוב נמחקו, אבל אם מעקרא בעת הכתיבה מחמת שהדיו לא נעשה כהוגן נעשו בו אותיות משונות נוטים לירוק ולאדום וללבן שהוכהה ממראיתו, ולא נראה בו שחור מעולם, וצריך להעביר עליהם קולמוס הוי שלכ\"ס, כנה\"ג הגב\"י והביאו מג\"א סע\"ק ל\"ח בקיצור הלכה ברורה אות ל\"א א\"ר אות מ\"ד:" + ], + [ + "קמ) שם ולא הוי שלכ\"ס כיון שעכשיו הכתב כשר, ומה שמוסיף עליו אינו אלא שמשמרו שלא תמחק יותר שרי, וכ\"כ מהרי\"ל בת' סי' קכ\"ז, שכיון שאינו אלא כדי להאירן ולקיימן שרי עכ\"ל, א\"כ משמע דוקא שקצת צבע הדיו קיים, אבל אם קפצה כל הדיו מהקלף ולא נשאר רק רושם אדמומית מהחלודה של הדיו הוי שלכ\"ס כנ\"ל, מג\"א סע\"ק ט\"ל, והקשה עליו הפרמ\"ג וז\"ל, מאי אריא חלודה אפי' הדיו עתה אדום שנקלף שחרורית העליון ונשאר אודם אפי' הוא ממשות הדיו הוי שלכ\"ס דאודם אין כשר לתפלין כמ\"ש בסעי' ג' עכ\"ל, וכ\"כ האחרונים דכל שנתאדם האות לא מהני מה שיעביר עליו דיו, דהוי שלכ\"ס. עצ\"ל חי\"ד סי' ר\"ף קס\"ה סי' ט' או' ט' מלא\"ש כלל ח' או' ה', וכן אם נשתנה האות למראה אחר שאינו שחור לא מהני מה שיעביר עליו דיו דהוי שלכ\"ס קס\"ה שם, וכן משמע מהמלא\"ש שם, ועיין בדברינו ליו\"ד סי' ער\"א או' ח\"י, ועיין בית שלמה חא\"ח סי' ז' שכתב דוקא בנתהפכה לגמרי למראה אדמדם שהוא פסול, אבל כל שלא נתהפכה משחרוריתה לגמרי ועדין צבעה שחור קצת יש להכשיר, וכן משמע מהמלא\"ש באו' הנז'." + ], + [ + "קמא) הא דאמרינן דאם נתאדמו האותיות לגמרי שהוא פסול ולא מהני להעביר עליהם קולמוס היינו דוקא בתפלין משום דבעינן כס', אבל בס\"ת אפי' אם נתאדמו האותיות לגמרי מהני להעביר עליהם קולמוס. פרמ\"ג א\"א או' ל\"ח בי\"ש שם ח\"ס חי\"ד סי' רכ\"ו, וכן משמע מדברי הפוסקים הנ\"ל באו' הקודם, וכל זה בשאר אותיות, אבל בשמות הקודש אם נתאדמו לגמרי אסור להעביר עליהם קולמוס משום מוחק את השם, ח\"ס שם, ואם נתאדמו האותיות מחמת יושן כתב שם הח\"ס אפי' בשמות הקודש קרוב לודאי שמותר להעביר עליהם קולמוס כדיו ע\"ג דיו דאין כאן מחיקה עי\"ש [ויש לפרש דבריו דמיירי דעדיין יש בהם מראה דיו] וכ\"כ זר\"א ח\"א סי' ז' דמותר להעביר דיו על אותיות השם שנמחקו קצת ואין בו משום מוחק את השם וכ\"כ הנוב\"י מה\"ק חא\"ח סי' א' ועיין בדברינו ליו\"ד סימן רע\"ו, וכן מנהגנו פה בג'דאד יע\"א כשמעבירין קולמום על אותיות הס\"ת שנמחקו קצת מעבירין גם על אותיות השם ואין חוששין משום מוחק את השם דלא כת' הרשב\"ץ ח\"א סי' קכ\"ז וח\"ג סי' קצ\"ג [ועיין עוד שם בח\"ס שתרץ קושיית הפרמ\"ג באות הנז' על הא\"ר מאות ה' על אות מ\"ד):" + ], + [ + "קמב) וכשמעביר קולמוס על אותיות הס\"ת לתקנם, צריך שיהיה הדיו כעין דיו הנכתב מקודם בס\"ת דלא לתחזי כמנומר. עיין בדברינו ליו\"ד סי' ער\"א אות ט\"ז וא\"ו כ':" + ], + [ + "קמג) ויו דנקלף מקצת אורך ונשאר רושם, ודאי צריך לכסות הרושם כשמראה לתינוק, פרמ\"ג א\"א אות ט\"ל:" + ], + [ + "קמד) סעי' כ\"ח יש ליזהר שלא יכנס ראש הלמ'ד וכו', מ\"ש הבי\"ד חיו\"ד סי' קל\"ה דדעת מרן להכשיר בדיעבד, איכא מאן דאמר דגם דעת מרן לפסול בדיעבד כמ\"ש א\"ר אות מ\"ה, ובכה\"ג דפליגי בדעת מרן וגם יש פוסלים בהדיא אין נראה להכשיר כ\"א בתינוק. לד\"א סי' י\"ב אות וי'ו, וכ\"כ הפרמ\"ג א\"א אות מ' בשם חלקת מחוקק ובי\"ש כל שאין יכול תינוק לקרות ונשתנה פסול, קס\"ה סי' ז' אות ז' בלשכ\"ה ונראה כשמראין לתינוק צריך לכסות חלק התחתון קס\"ה חקירה ג':" + ], + [ + "קמה) ואם נכנם ראש הלמ'ד לתוך חלל הרי'ש ודומה כקו'ף (נראה שהיה דרכם למשוך רגל הרי'ש בעקמימות לצד שמאל, קס\"ה חקירה ג') או לתוך הדל'ת ודומה לה'א פסול ולא שייך כאן תינוק. כנה\"ג הגב\"י אמ\"ל בפיסול נגיעת אות באות אות ו' לד\"א שם קס\"ה שם מלא\"ש כלל כ\"ה אות א' אמ\"ש כלל ה' אות ד'. וכן אם נכנם ראש הלמ'ד לתוך הוא'ו ונראה כגימ'ל פסול אמ\"ש שם וכן אם נכנס לתוך כ'ף פשוטה, ונראה כמו ה'א פסול, קס\"ה שם אמ\"ש שם ודלא כבי\"ד חי\"ד סי' קל\"ה, עיין באות הקודם, ואופן התקון הנה לגרור צואר הלמ\"ד ולמשוך גגה של למ\"ד להלן ולעשות שם צוארה פשיטא דלא הוכשר האות העליון עי\"ז דהא הו\"ל ת\"ת, וכן למשל אם עשה דל'ת בגג רחב וראש הלמ'ד כנגד קצה השמאלי אף שיוכל לגרור קצת מן הגג של הדל'ת שישאר ראש הלמ'ד חוצא ג\"כ הו\"ל ת\"ת אלא צריך לגרור ולתקן גוף האות, אבל הלמ'ד נראה לפע\"ד דאינה צריכה שום תקון כי היא לא אבדה צורתה, קס\"ה שם בחקירה ג' ועי\"ש שכתב בשם מהרימ\"ט מי שרוצה להכשיר ע\"י קריאת התינוק, עכ\"פ צריך לכסות לו החלק התחתון דהיינו גוף הלמ\"ד עי\"ש:" + ], + [ + "קמו) ואם נכנס ראש הלמ'ד בירך הכ'ף באופן שמשם ולמעלה ישאר מהירך כ\"כ כדי כפיפה כשיעור הגג העליונה של הכ'ף או הפ'א דהיינו שיעור ירך הכ'ף פשוטה שצריך מן הדין למותתו יש להכשיר. עיקרי הד\"ט סי' ז' אות ח' בשם פחד יצחק אות ס' ערך ס\"ת. וכן מנהגנו פה בגדאד יע\"א. אבל אם נכנס מעט מזער לתוך הכ'ף או הפ'א למטה מן השטה אין לפסול בכך. עיקרי הד\"ט שם בשם הנז':" + ], + [ + "קמז) ואם ראש הלמ'ד מגיע לתוך חלל כ'ף פשוטה מאותיות השם הקדוש, כתב הקס\"ה בחקירה ג' בשם ספר שנות חיים ח' סת\"ם סי' ע\"ט דאם צואר הלמ'ד הוא סמוך לרגל הכ'ף כשר דאין זאת צורת ה'א אך אם נכנס בחצי השמאלי אז נראית כמו ה\"א והורה לתקן כך לגרור תחלה גוף הלמ'ד וישאר הצואר ואז הרי היא ה'א ממש ומותר למוחקה משום דהוה אות אחר ממש עי\"ש שהסכים לדבריו להקל וכתב וז\"ל ואולי גם בנכנסה הלמ'ד לתוך הדל'ת שהוא מגוף השם יש להקל וצ\"ע עכ\"ל:" + ], + [ + "קמח) ואם נכנס ראש הלמ'ד של שם לתוך חלל כ'ף מתיבת חול יש למחוק בסתר הכ'ף של תיבת חול. אמ\"ש כלל ה\"א אות ד' בשם שנות חיים סי' ע\"ט ועיין לעיל אות קמ\"ה:" + ], + [ + "קמט) עוד כתב שם אמ\"ש בשם שנות חיים, דאם נכנס ראש הלמ'ד של שם לתוך חלל כ'ף של שם אז אם נכנס רק מעט להכ'ף באופן שאם יגרור מעט מהכוף אזי ישאר צורת כ'ף, והלמ'ד לא יהיה בתוך הכ'ף אזי יעשה כן, אבל אם א\"א באופן זה אזי יאריך קצת הגג מהכף ויעבה קצת ראש הלמ'ד לצד הרגל שלא יהיה רוח כ\"כ בינו ובין הרגל, וכן יעבה קצת להרגל של הכ'ף ג\"כ עכ\"ל. והקס\"ה בחקירה ג' פקפק בשני הוראות אלו, וכתב שיש בהם משום ח\"ת יעו\"ש. ומ\"ש על הוראה ב' שיש בה ח\"ת לא ידעתי מה ת\"ת יש כאן כיון דמתקן ע\"י קולמוס. ובהוראה א' מנהגנו להקל אף בלא גרירה ואף בתיבת חול כמ\"ש לעיל באות קמ\"ו, ובהוראה ב' נראה דיש לסמוך דוקא בכה\"ג, אבל בתיבות של חול יש לחוש לדברי קס\"ה כיון דאין כאן איסור מחיקה, והא דמהני זה התיקון היינו דוקא בס\"ת, אבל בתו\"ם לא מהני משום שלכ\"ס והוא פשוט:" + ], + [ + "קן) עוד כתב שם אם נכנס ראש הלמ'ד לתוך הדל'ת רבתי של אחד ונראה כה'א רשאי לגרור מעט מגג הדל'ת מאורכו עד שצואר הלמ'ד יהיה חוץ להגג ואין בזה משום ח\"ת, וכה\"ג כתב עקרי הד\"ט סי' ז' אות צ\"ב, אבל הקס\"ה בחקירה ג' אסר בזה התקון משום דהוי ת\"ת והבאנו דבריו לעיל אות קמ\"ה, וכן מנהגנו לפסול בכה\"ג משום ח\"ת" + ], + [ + "קנא) וכן סופה של אל'ף שנכנס לחלל דל'ת או רי\"ש, ונראה עי\"ז כה'א וכה\"ג או אפי' לא נדמה לאות אחרת אלא שעכ\"פ נשתנה צורת האות, כגון רגל כ'ף או נו'ן פשוטה שנכנס בין חלקי העי'ן והשי'ן והטי'ת, בכל הנזכר [אפילו לא נגע אות בחברו, דאם נגע בלא\"ה פסול משום חסרון ה\"ג] אפי' בדיעבד פסול ולא מהני בזה הכרת תינוק. מלא\"ש כלל כ\"ה אות א':" + ], + [ + "קנב) אבל אם לא נכנס כ\"א מעט מזער באופן שרואין שבודאי לא נדמה עי\"ז לאות אחרת וגם לא נשתנה צורת האות, אז בדיעבד יש להתיר מלא\"ש כלל כ\"ה אות א' [ודבר זה צריך הבחנה ברורה, כי בנקל תשתנה למשל צורת דל'ת לה'א אף אם רק חלק קטן מגג הלמ'ד נכנס בחללה, מלא\"ש שם:" + ], + [ + "קנג) לכתחלה צריך הסופר ליזהר מאד מלהקריב שום אות לתוך חלל של אות אחרת, מלא\"ש שם. וכן צריך ליזהר מאד שלא יבא קו אות משטה שלמעלה בין התיבות שבשטה שלמטה ממנה, מלא\"ש שם בשם הרמב\"ן, כן יש ליזהר שלא יערה האותיות כמו שעושין בגט, עיין אה\"ע סי' קכ\"ה סעי' י\"ח בהגה, מיהו בדיעבד אין בזה פיסול, יו\"ד סוף סי' ער\"ד בהגה מלא\"ש שם:" + ], + [ + "קנד) וכשנפסלה האות לא מהני אם יגרור החלק שנכנס בחלל האות דהוי ח\"ת, אלא צריך לתקן ע\"י גרירת מה שנפסל כמבואר בדיני ח\"ת, מלא\"ש שם, ועיין לעיל אות קמ\"ה:" + ], + [ + "קנה) סעי' כ\"ט, אם אין הפ' שגורות בפיו וכו', ויש אומרים דמצוה מן המובחר לכותבן מתוך הכתב אפי' שגורות בפיו ב\"ח נה\"ש או' יו\"ד, אבל המאמ\"ר או' כ\"ד, הסכים לדברי מר\"ן ז\"ל דאפי' לכתחלה ל\"צ:" + ], + [ + "קנו) שם אם אין הפ' שגורות בפיו וכו', וכן מי שאין שגור בפיו רק מקצת הפ' אסור לכתוב אותו מקצת שלא מן הכתב ואפי' אות א' אסור, ב\"י לבוש סעי' ל' שו\"ג או' מ\"א מאמ\"ר או' כ\"ד, אבל הב\"ח מכשיר, והביאו מג\"א סע\"ק מ\"א, ר\"ז או' מ\"ב אמ\"ש כלל י\"ד סוף או' ב' וסברא א' עיקר." + ], + [ + "קנז) אם הפ' שבתפלין שגורות בפיו אם מותר לכתוב אותם בס\"ת שלא מן הכתב הנה ב\"י ביו\"ד סי' רע\"ד כתב בשם הר' מנוח דצ\"ע, והביאו ש\"כ שם סע\"ק ג' ולא פשט הדבר, וגם מרן ז\"ל בש\"ע לא הזכיר שום דבר מזה, אלא סתם וכתב דאפי' או' א' אסור לכתוב שלמ\"ה, ומספיקא פשיטא דנקטינן להחמיר מאמ\"ר שם, וכ\"נ דעת הפרמ\"ג א\"א או' מ\"ב ועיין בדברינו ליו\"ד סי' רע\"ד או' ו':" + ], + [ + "קנח) שם צריך שיכתוב מתוך הכתב וה\"ה כשמקרא לו אחר רק שיחזור ויקרא בפיו כמ\"ש סעי' ל\"א יד אפרים:" + ], + [ + "קנט) סעי' ל\"א אם אינו כותב וכו', משמע שאם כותב מתוך הכתב א\"צ שיוציא בפיו, וצ\"ע דביו\"ד סי' רע\"ד סעי' ב' משמע דאף בכותב מתה\"כ צריך שיוציא בפיו, וכן תמה העו\"ת או' ל\"ז, מג\"א סע\"ק מ\"ב, ולענ\"ד י\"ל דהכא מיירי בתפלין ששגורות בפיו דאז אם הוציאם בפיו לא בעינן מתה\"כ, לכן כשכותב מתוך הכתב וגם הם שגורות בפיו אין צריך להוציאם בפיו, אבל התם בספר תורה מיירי דמסתמא אינם שגורות בפיו כמבואר בב\"י שם, לכן צריך להוציאם בפיו, וזה נראה כוונת הלבוש, וכ\"נ דעת ל\"ח סוף הל' ס\"ת וס' מג\"א, כ\"כ א\"ר או' מ\"ת, וכ\"נ דעת ר\"ז או' מ\"ג, ועיין פרמ\"ג א\"א או' מ\"ב, ואע\"ג דהב\"ח כתב דטעם להוציאם בפיו הוא כדי שימשיך הבל קדושה על האות, וגם במעתיק מתוך הכתב צריך לחזור ולקרות, וכן הוא דעת עו\"ת באו' הנז', מ\"מ הש\"ע והלבוש והפוסקים לא ס\"ל טעם זה אלא הטעם שמא יטעה ומשמע דאם לא טעה כשר בדיעבד בכל זה, א\"ר שם ועיין בדברינו ליו\"ד סי' רע\"ד או' ז', ומ\"מ לכתחלה יש להחמיר כהב\"ח:" + ], + [ + "קס) שם שמקרא לו אחר וכו', וה\"ה למי שכותב ע\"פ ואינו מעתיק מתוך הספר צריך להוציא כל תיבה מפיו, ב\"י קס\"ה סי' ד' או' ח':" + ], + [ + "קסא) סעי' לב, צריך להניח חלק וכו', עיין ט\"ז סע\"ק מ\"ג ומנהגנו פה בגדאד יע\"א כדעת מרן ז\"ל שאין נזהרים להניח חלק רק כדי צואר הלמ'ד והקף גויל ולמטה כשיעור כ'ף ונו'ן פשוטה והקף גויל, ובתחלה ובסוף כדי הק\"ג:" + ], + [ + "קסב) שם בהג\"ה וצריך להניח בין כל תיבה ותיבה וכו', עיין בדברינו ליו\"ד סי' רע\"ד או' ט':" + ], + [ + "קסג) שם בהג\"ה, גם צריך להניח מעט חלק וכו', אבל המג\"א סע\"ק מ\"ה כתב דלכתחלה אין להניח חלק כלל בין פסוק לפסוק, ועיין א\"ר או' נ\"א:" + ], + [ + "קסד) סעי' לג יעשה השורות שוות וכו', שלא יכתוב ג' אותיות וכו', עיין מג\"א סע\"ק מ\"ו פרמ\"ג שם באה\"ט סע\"ק נו'ן ועיין בדברינו ליו\"ד סי' רע\"ג או' י\"ב:" + ], + [ + "קסה) סעי' לד ב' אותיות וכו', עיין בדברינו ליו\"ד סי' רע\"ג או ט' יו\"ד י\"א י\"ב:" + ], + [ + "קסו) סעי' לה, אותיות השם צריך שיהיו כולם בתוך הדף וכו'. עיין בדברינו ליו\"ד סי' רע\"ו מאו' כ\"ד לאו' כ\"ח:" + ], + [ + "קסז) סעי' לו. יעשה כל פרשיותיה פתוחות חוץ מפ' אחרונה וכו' ודע שבצורת הפרשיות פתוחות וסתומות יש מחלוקת בין הרמב\"ם והרא\"ש, דלהרמב\"ם פ' פתוחה יש לה שני צורות דהיינו אם גמר באמצע שיטה מניח שאר השיטה פניו אם נשאר שיעור ט' אותיות ומתחיל הפ' שהיא פתוחה מתחלת השיטה השנייה, אבל אם לא נשאר אלא מעט או אם גמר בסוף השיטה מניח שיטה שנייה בלא כתב ומתחיל הפ' הפתוחה מתחלת שיטה שלישית ונמצא פנוי ביניהם שיטה, ופרשה סתומה יש לה ג' צורות, אם גמר באמצע השיטה מניח ריוח כשיעור ט' אותיות ומתחיל לכתוב בסוף השיטה תיבה א' מתחלת הפ' שהיא סתומה עד שנמצא הריוח באמצע, ואם לא נשאר מן השיטה כדי להניח ריוח כשיעור ולכתוב בסוף השיטה תיבה א' יניח הכל פנוי ויניח מעט ריוח מראש שיטה שנייה ויתחיל לכתוב הפ' הסתומה מאמצע השיטה שניה, ואם גמר בסוף השיטה מניח מתחלת שיטה שניה כשיעור הריוח ומתחיל לכתוב הסתומה באמצע שיטה, נמצאת אומר שפ' פתוחה תחילתה בתחילת השיטה לעולם. ופ' סתומה תחילתה מאמצע שיטה לעולם, ולהרא\"ש פ' פתוחה יש לה שני צורות, או שיניח מקום פנוי בסוף השיטה שיעור ט' אותיות ויתחיל מראש השיטה השנייה, או שיניח מקום פנוי בראש השיטה השנייה שיעור ט' אותיות ויתחיל לכתוב, ופ' סתומה יש לה שני צורות, או שיניח מקום פנוי באמצע השיטה שיעור פ' ויתחיל לכתוב בשיטה ההיא, או שיניח חלק שיטה א' ויתחיל לכתוב בשיטה ג', כמבואר ביו\"ד סי' ער\"ה בטור וב\"י יעו\"ש, נמצא דאם הניח מקום פנוי בסוף השיטה שיעור ט' אותיות והתחיל לסתום בראש השיטה השנייה זהו פתוחה לכ\"ע בין להרמב\"ם בין להראש, ואם הניח מקום פנוי באמצע השיטה שיעור פ' והתחיל לכתוב תיבה א' בסוף השיטה ההיא זהו סתומה לכ\"ע, אבל אם סיים בסוף השיטה והניח שיטה א' חלקה והתחיל לכתוב בראש שיטה שלישית זהו להרמב\"ם פתוחה ולהראש סתומה, ואם סיים בסוף השיטה והניח מקום פנוי בראש השיטה השנייה שיעור פ' והתחיל לכתוב זהו להרמב\"ם סתומה ולהרא\"ש פתוחה, וכתב מרן ז\"ל שם בב\"י ובש\"ע צריך לצאת אליבא דכ\"ע לכן כתב כאן שהשלשה פ' הם פתוחות בין להרמב\"ם בין להרא\"ש ופ' אחרונה היא סתומה לדעת הרמב\"ם, והטעם כתב כאן בב\"י דנהגו לעשותה כדברי הרמב\"ם ודלא כהרא\"ש משום דא\"א לעשותה שתהיה סתומה לדעת שניהם ותפשו דברי הרמב\"ם עיקר:", + "שם ואם שינה פסול, הגה ויש מכשירין בכולם פתוחות. כתב עו\"ת או' מ\"ג דהעיקר כדברי המחבר וסיעתו דאם שינה פסול, וכן המנהג נתפשט ברוב תפוצות ישראל וכן מנהגנו פה בגדאד יע\"א כדברי מרן ז\"ל וכמו שנהגו שכתב מרן ז\"ל:" + ], + [ + "קסח) שם ובסוף שמע אין מניחין חלק ואם מניחים הוא פחות מכדי לכתוב ט\"א. ובדיעבד אם שייר כשיעור ט\"א ג\"כ כשר, וא\"צ להניח בתחלת פ' והא\"ש כדי ט\"א אלא מעט ריוח. מחה\"ש אות מ\"ח ר\"ז אות נ\"ב אמ\"ש כלל כ' אות ד' ועי\"ש בשולי היריעה אות ו'. וי\"א שצריך ג\"כ להניח שיעור פ' בהתחלת פ' והיא\"ש. מאמ\"ר אות ל\"ד ול\"ה, וכן ראוי לעשות, אבל אם לא הניח כדי ט\"א בסוף פ' שמע ולא בהתחלת פ' שאחריה, אע\"פ שבצרוף שניהם יחד יהיה כדי ט\"א או יותר אין מצטרפין זע\"ז, והרי אין כאן פ' כלל כיון שאין ריוח ט\"א במקום אחד, ויש מי שאומר שמצטרפין זע\"ז, ונעשה עי\"כ פ' שלאחריה ס' להרמב\"ם ואפשר גם להרא\"ש [ט\"ז סע\"ק כ\"ו) ולכן יש לעשות כן לכתחלה כדי לצאת ידי שניהם לפי דבריו, אבל יש לחוש לסברה הא' שלא להכניס א\"ע לספק תפלין פסולין, שהרי לפי סברא הא' שאין כאן פ' כלל הם פסולים אליבא דכ\"ע אפי' בדיעבד. ר\"ז שם וכן המאמ\"ר אות ל\"ה השיג על דברי הט\"ז, ובסוף דבריו כתב נראה דדעת מהרי\"א ומרן ז\"ל לא ניחא להו בהאי תקנתא, הילכך אין לזוז מדבריהם:" + ], + [ + "קסט) שם ובסוף שמע אין מניחין חלק, ואם מניחין הוא פחות מכדי לכתוב ט\"א, ובתפלין דר\"ת שצריך להיות פ' שמע באחרונה כמ\"ש מרן בסי' ל\"ד וצריך לכתוב ג\"כ על הסדר שכתובים בתורה כמ\"ש הטור שם ומג\"א שם סע\"ק ב' והאחרונים, א\"כ לסברת מרן ז\"ל פ' קדש ופ' והיה כ\"י מתחילין בראש שטה, ובסוף קדש מניחים חלק ט\"א, ובסוף והכ\"י אין מניחים חלק ואם מניחים הוא פחות מט\"א, ויניח חלק פ' והיא\"ש ויכתוב פ' שמע בקצה הקלף ויתחיל בראש השטה ואח\"כ יכתוב פ' והיא\"ש באמצע, ומתחילין באמצע שטה עליונה ומניח לפניה חלק ט\"א ובסופה מניח חלק כדי ט\"א נמצא פ' קדש לי ופ' והכ\"י ופ' שמע הם פתוחות בין להרמב\"ם בין להרא\"ש, ופ' והיא\"ש היא ס' לדעת הרמב\"ם, ולהט\"ז פ' קדש לי ופ' והכ\"י מתחילין בראש שטה, ובסוף קדש לי מניח חלק כדי ט\"א ובסוף והכ\"י מניחין חלק פחות מט\"א ופ' והיא\"ש יניח ריוח בראשה פחות מט\"א, ובסופה יניח חלק שיעור ט\"א ופרשת שמע מתחיל בראש שטה, באה\"ט אות נ\"ג, מחה\"ש בסי' ל\"ד אות ב' ר\"ז שם אות ג', אבל אין לעשות כס' הט\"ז כמ\"ש באות הקודם:" + ], + [ + "קע) שם ופ' והיא\"ש מתחילין באמצע שטה וכו', אבל בסופה א\"צ להניח שום ריות אלא מסיים על הארץ בסוף השטה התחתונה, ר\"ז אות נו'ן, מלא\"ש כלל י\"ז אות י\"ב בחכמה, ואות י\"ג בבינה, אמ\"ש כלל ך' אות ד', ועיין פרמ\"ג מש\"ז אות כ\"ו, ובדיעבד אם סיים על הארץ בשיור ריוח ט\"א יש להכשיר, אמ\"ש שם, ועיין שם בשולי היריעה אות ז' וכן פ' שמע בתפלין דר\"ת מסיימת בסוף השטה, ואם לא סיים בסוף השטה אלא הניח ריוח כשיעור פתוחה או פחות ג\"כ כשר, אמ\"ש שם אות ה', ועיין מלא\"ש כלל י\"ט אות א' בבינה, וכן מנהגנו פה בגדאד יע\"א, לסיים פ' והיא\"ש פ' בתפלין דרש\"י בסוף השטה, ופ' שמע בתפלין דר\"ת בסוף השטה:" + ], + [ + "קעא) שם ונמצא שג' פרשיות הם פתוחת וכו' כתב מג\"א סע\"ק מ\"ט בשם סמ\"ק וז\"ל דבש\"ר שהם ד' קלפים אין להקפיד בפתוחות, וסתומות, אך נהגו להקפיד עכ\"ל, וכ\"כ הכל בו ומהרי\"א דלא כהב\"י שהבין בדרך אחר דקאי על שלכ\"ס ודבריו צ\"ע עכ\"ל והביאו ר\"ז אות נ\"ד וקצת מהאחרונים אבל המאמ\"ר אות ל\"ב דחה דברי המג\"א והביא ראיות ברורות לדבר יעו\"ש. וא\"כ נתברר לנו שדברי סמ\"ק כהבנת מר\"ן ז\"ל דלא קאי על פתוחות וסתומות וע\"כ אין לחלק בין תש\"ר לש\"י בפתוחות וסתומות, ובתש\"ר נמי אם שינה פסול וכן משמע מסתמיות דברי מר\"ן ז\"ל דאין חלוק, וכן מנהגנו פה בגדאד יע\"א] לפסול גם בתש\"ר אם שינה בצורת פתוחות וסתומות:" + ], + [ + "קעב) שם ופ' אחרונה היא ס' וכו' ואע\"פ שלדעת הרא\"ש זו היא צורת פתוחה אין לחוש מפני כך לעשות שני זוגי תפלין ב\"י מג\"א סע\"ק מ\"ט ועיין שע\"ת אות ס\"ז:" + ], + [ + "קעג) סעי' ל\"ז עור הבתים וכו' צריך שיהיה מעובד לשמו היכא דאפשר והיכא דלא אפשר למצוא מעובד לשמו יניחם בלא ברכה וכשימצא אח\"כ עור מעובד לשמו יגנוז הבתים העשוים מעור שאינו מעובד לשמו ויתקן לו בתים מעור מעובד לשמו. ב\"ח עו\"ת אות מ\"ז א\"ר אות נ\"ז ודלא כהמג\"א סע\"ק נ\"א, וה\"ה בדלא אשכחן שם עור מעובד כלל יניחם בלא ברכה וכשימצא יגנוז. א\"ר שם דלא כעו\"ת שם:" + ], + [ + "קעד) סעי' ל\"ח יעשה ד' בתים מעור א' וכו' משמע דוקא מעור אחד שלם שאין בו תפירה ודלא כנראה מסה\"ת דאף בחתיכות תפורין יחד חשוב עור אחד דליתא וכן נוהגים בכל גבול ישראל, ב\"ח, וכ\"כ מלא\"ש כלל י\"ח אות ג' וז\"ל לא יעשה מחלקים נפרדים או בתים נפרדים או עור שלם במקצת וחתוך במקצת ואפי' אם מדבק החלקים והחתיכות בדבר חזק מאד וכדומה או ?ללות גם עור עליהם כל זה אינו מועיל כלום, אלא כל הד' בתים ש\"ר יחד יהיו מעור אחד שלם בלי חתוך כלל בין מן הצד בין מלמעלה בין מלמטה, בין אם הוא בין כל בית ובית מהד' בתים בין אם הוא רק במקצתם, אלא הבתים צריכים להיות מעור א' שלם בין ש\"י בין ש\"ר עכ\"ל, ואע\"ג דהאגודה ג\"כ הוכיח דחשיב כעור א' והביאו מ\"א ס\"ק נ\"ב אנחנו אין לנו אלא דברי מרן ז\"ל שקבלנו הוראתיו ומדלא הביא דברי סה\"ת בש\"ע וכתב סתמא משמע דבכל גוונא יש לאסור בין בתפירה בין בדבק אלא צ\"ל דוקא עור א' שלם בין לש\"ר בין לש\"י וכמ\"ש הב\"ח והמלא\"ש ובפרט שהיא מצות עשה דאורייתא וצריך לעשות לחומרא:", + "אותם הסופרים שנהגו דכדי לעשות הבתים מרובעים קורעים העור מן הצדדים ומדבקים אותו בדבק ונעשה כעור א' אי ש\"ד או לא הר' משחא דרבותא ז\"ל דעתו לאסור, ומרן מלכא ה\"ה חק\"ל בכ\"י דעתו להתיר ומוה\"ר סבא דמשפטים בספר כבוד יו\"ט, ד\"ה ע\"ג כתב דמאחר דיש אוסרים ויש מתירין גוערין בהם שלא יעשו כן מחדש מכאן ואילך אבל אותם תפילין שכבר נמצאו אפשר להתיר כיון שיש להם ע\"מ שיסמוכו יעו\"ש, פתה\"ד אות ת', וכבר כתבנו דדעת מרן ז\"ל לאסור ובפרט שהוא מ\"ע דאורייתא שצריך להחמיר בה מאד, וע\"כ כל האיש הירא וחרד לדבר ה' צריך לחקור ולדרוש בקנייתו תפילין שמא הוא מחתיכות מדובקים ולא יכניס עצמו בספק מחלוקת הפוסקים והפך דעת מרן ז\"ל מפני הכסף שמוכרים המדובקים בזול כי מצות ה' ברה לא יערכנה זהב וכו' ויש לב\"ד לחקור ע\"ז כי יש בני אדם אשר אין יודעים בין ימינם לשמאלם וסוברים שהוא כשר אליבא דכולי עלמא והמזהירים יזהירו וכו' ועליהם תבא ברכת טוב:" + ], + [ + "קעה) יעשה ד' בתים מעור א' לשל ראש וכו' כשיעשה הד' בתים לש\"ר יכוין שהם כנגד ד' אותיות אהי\"ה, וכשיעשה בית אחד לשל יד יכיון שהוא כנגד שם אדני, וכשיעשה המעברתא בין ש\"י בין ש\"ר יכוין שהיא כנגד ג' שמות אהי\"ה הוי\"ה אדנ\"י שהם בגי' יב\"ק בסוד ויעבור את מעבר יב\"ק, כנז' בשער הכוו' דרוש ב' ודרוש ה' דתפילין ובעשיית השינין בשין של ג' ראשים יכוין כי שי\"ן גי' אלהים במילוי יודין העולה ש', ובשין של ד' ראשים יכוין שהוא בגי' מצפ\"ץ שהוא תמורת שם הויה בא\"ת ב\"ש, כנז' בס' עו\"ת דכ\"ה ע\"ב הנד\"מ ומ\"ח בתיקון התפילין פ\"ח אות ג', ועוד בשין דד' ראשין יכוין שהיא כנגד ד' מוחין חב\"ד שהדעת כליל מב' מוחין חסד וגבורה, ובשין של ג' ראשין יכוין שהיא כנגד נה\"י דאמא והענין הוא כי הם ד' מוחין ובהתלבשם תוך נה\"י דאמא נעשין תלת מוחין לבד, כנז' בשער הכוו' שם דרוש ד', ועוד עיין בסה\"ק כף החיים סי' כ\"ה אות ל\"ה מ\"ש בזה:", + "ובענין הרצועות טוב לעבד שני עורות אחד לתש\"י ואחד לתש\"ר וכשישים העור תוך המים והסיד אם העור הוא לצורך רצועות הראש יכוין שהוא לשל ראש ויכוין לשם הוי\"ה, ואם הוא לצורך רצועות ש\"י יכוין שהוא לשל יד ויכוין לשם אדני, וכשקוצץ הרצועה יכוין כי רצועה בגי' שע\"א והם שני פעמים א\"ל במילואם אלף למד אלף למד העולים ש\"ע והכולל הרי שע\"א וה\"ס ש\"ע נהורין הנודעים כנז' בשער הכוו' שם דרוש ד', וכשקושר היו\"ד שברצועה ש\"י יכוין שהוא רומז אל היסוד דז\"א שבו ה' גבורות שממנו נעשה דעת המלכות רחל ובקשר הדלת של רצועה ש\"ר יכוין שהוא רומז אל לאה היוצאת אחורי ז\"א מהארת יסוד דאמא, כנז' בשער הכוונות שם דרוש ז':", + "ובעת שכורך הפרשיות בקלף לבן יכוין כי הוא רמז אל אור מקיף כנז\"ל או' ר\"ב וכשכורך השער סביב הפרשיות יכוין שהם סוד שערות דיסוד אמא ויהיה שער של עגל שמיסודו יונקת הס\"א כדי שלא תקטרג עלינו במצוה זו כנז' במ\"ח בסדר תיקון תפילין פ\"ח אות א':", + "וזה סוד י\"ב תפירות של התפילין מהאר\"י זלה\"ה יתחיל מצד שמאל ויכוין להקים סוכת דוד הנופלת, ואח\"כ כשישים הגיד בתוך המחט יכוין שהמחט הוא סוד אות ו של השם, ואח\"כ בראש עצמו בכניסת החוט במחט יכוין באות י של השם, ואח\"כ בתפירה א' שיכנים המחט בתוך התפילין יכוין באות ה א' ובהוציא המחט מצד אחר של התפילין יכוין באות ה אחרונה, והתפירה זו הא' היא בהוי\"ה כסדרה ואח\"כ בתפירה השנית יכוין יֵהַהַוּ ג' יְוָהָהָ ט' וַיֺהִהֵ י' הָוֺיֶהָ י\"א הֻהֻיֺוּ י\"ב הָיָהָוָ", + "סוד תפירה תפלה של יד", + "כשישים הגיד במחט יכיין לשום אות ו שבין ב' יודין של א של אדני וכשיכניס המחט בתיתורא יכוין שמקיים י\"ב אותיות המילוי של אדני שהוא אל\"ף דל\"ת נו\"ן יו\"ד, ומקיימו בשני ווין של ד' כזה ד ואח\"כ הנקב של התפירה יכוין לאות נו\"ן, והנקב של המחט יכוין לאות י של אדני, נמצא שתפירה א' היא צירוף א' של אדני כסדרו ואח\"כ בתפירה שנית יכוין אַדֺינַ ג' אֲנַיִדֶ ד' אֶנֺדֵי ה' אַיִדנֵ ו' אִיַנַדְ ז' יְאִדֻנֶ ח' יַאְנְדֶ ט' יַדַנַאִ י' יְדְאַנֶ י\"א יְנָאֳדְ י\"ב יַנַדַאַ ע\"כ מצאתי בשם האר\"י זלה\"ה, מצ\"ש בהלכות תפילין, וכ\"כ בע\"ח בתיקון התפילין פ\"ט ופ' י\"ג יעו\"ש פרע\"ח שער התפילין פ' יו\"ד:", + "סעי' ט\"ל תפילין בין ש\"ר בין ש\"י הלל\"מ שיהיו מרובעות בתפרן. פי' רש\"י בתפירתן ישמור רבוען שלא ימשוך תוט התפירה יותר מדאי ויקצר רחבו. והרא\"ש פי' שגם גוף התפירה יהיה ברבוע ממש. ב\"י לבו\"ש, ועיין פרמ\"ג במש\"ז אות ל\"ג ביאורי הגר\"א אות צ\"א:" + ], + [ + "קעו) שם דהיינו שיהיה ריבוען מכוון ארכו כרחבו וכו' וצריך למדוד בד' קוים דהיינו תחלה ימדוד קו א' אורך וקו א' רוחב שיהא שוה, ולא די בזה כי שמא באמצען שוה ובצדדיו מתמעט, לכן צריך למדוד עוד ב' קוים באלכסון שיהיו שוים ב' קוי אלכסון ג\"כ. פרמ\"ג במש\"ו אות ל\"ג, והביאו מלא\"ש כלל י\"ח בבינה אות ז':" + ], + [ + "קעז) שם וצריך לרבע מקום מושבן היינו התיתורא ר\"ז אות נ\"ט ועיין לקמן סעי' מ\"ד:", + "קעז) שם בהגה אבל גובה הבתים וכו' ומס' האשכול משמע דלכתחלה יש להקפיד שיהיה בגובה כמו האורך והרוחב. וכ\"כ בד\"מ דמשמע כן מהרמב\"ם אלא שכתב שלא ראיתי נוהגים כן. והב\"ד פת\"ע או' קי\"ב:" + ], + [ + "קעח) שם עשאן מרובעות ואח\"ז נתקלקל רבוען וכו' אע\"ג דגבי ציצית אמרינן בסי' י\"א סעי' יו\"ד שאם נתקלקלו חוטי הערב אחר שנעשו בהכשר א\"צ לתקן אותו אח\"כ, שאני ציצית דכתיב ועשו להם ציצית קפיד קרא על שעת עשייה אבל תפלין מרובעות הלל\"מ ובכל שעה בעינן שיהיו מרובעות. ב\"י לבוש ט\"ז סע\"ק ל\"ד. מיהו אם מחמת אויר שבין הבתים כשיתיבש העור מתרחבים הבתים וכשיהדקם נמצא הריבוע מכיון כשרים. ברכ\"י אות י\"ב בשם בית יהודה ח\"ב סי' פ\"ח שע\"ת אות נ\"ח זכ\"ל הל' תפלין ועיין עקרי הד\"ט סי' ב' אות י\"ג:" + ], + [ + "קעט) שם יש מי שאומר. ודע שהגם שהש\"ע העתיק בשם יש מי שאומר מ\"מ הלכה פסוקה ומוסכמת היא, אלא שכן דרך הרב\"י שדין חדש שלא מצאו בפי' כ\"א בפוסק א' כותבו בלשון יש מי שאומר. מחה\"ש תע\"ק נ\"ד מלא\"ש כלל ת\"י אות יו\"ד בבינה:" + ], + [ + "קפ) שם וצריך לרבען ואין חילוק בין בבתים בין בתפירות בין בתיתורא וכל זמן שלא נתקן הריבוע כדינו התפלין פסולים. ר\"ז אות נ\"ט מלא\"ש שם אות ז' בחכמה קס\"ה סי' כ\"א אות ו' וסי' כ\"ד אות ג' ודלא כעו\"ת אות מ\"ט (ומ\"ש ישי\"ע אות כ\"ו על העו\"ת אין קושיתו מוכרחת, דאפשר לומר דגם העו\"ת מודה דבשעת הדחק דליכא תפלין אחרים יוכל להניחם בלא ברכה וכשיזדמן לו תפלין אחרים יניח אותם אבל כשהם עגולים לגמרי כאגוז אף אם אין לו תפלין כלל לא יניחם כמ\"ש הוא ז\"ל אלא דהעו\"ת מיירי לענין לצאת בו י\"ח לגמרי, ועיין מאמ\"ר אות ט\"ל]:" + ], + [ + "קפא) וא\"צ למודדן בכל יום אם ריבוען קיים ומעמידן על חזקתן הראשונה אם לא שרואה שנתקלקל ריבוען שאז צריכים תקון. מחה\"ש שם:" + ], + [ + "קפב) שם בהגה. ויעשה הד' בתים בשוה וכו' היינו למצוה משום נוי התפילין עו\"ת אות נו\"ן ר\"ז שם ועיין לעיל סעי' י\"ד:" + ], + [ + "קפג) סעי' מ. עור הבתים מצוה לעשותו שחור משמע עיכובא ליכא אבל הב\"ח ושכנה\"ג הגב\"י אות ל\"ד ועו\"ת אות נ\"א והא\"ר אות ס\"ב כתבו דהשחרות מעכב אם לא במקום דלא אפשר דאז יש לסמוך על המקילין כדי שלא יתבטל ממצות תפלין וכ\"כ המלא\"ש כלל י\"ח אות י\"א בחכמה קס\"ה סי' כ\"א אות י\"א ועיין ישי\"ע אות כ\"ז:" + ], + [ + "קפד) וכן אם צבען שחור ואח\"כ נתלבנו מצוה מן המובחר לחזור ולצובען שחור, ולדעת הב\"ח מדינא צריך לחזור ולצובען שחור עי\"ש בב\"ח שכנה\"ג הגב\"י אות ל\"ה עו\"ת אות נ\"א מלא\"ש שם בחכמה ואות י\"ז בבינה [ועיין שם שתמה על הא\"ר מאחר שבסע\"ק ס\"ב פסק כהב\"ח איך בס\"ק ס\"א כתב שדוקא רצועות שנתלבנו צריך להשחירן מחדש אבל בבתים אינו אלא למצוה מהמ\"ב]:" + ], + [ + "קפה) שם וצריך להשחירו לשמו ובדיעבד אם לא השחירן לשמן לדעת האומרים שהשחרות אינו מעכב כשר, ולדעת האומרים השחרות מעכב פסול אם לא היכא דלא אפשר. מלא\"ש שם קס\"ה שם אמ\"ש כלל י\"ז אות ו' ועיין עו\"ת אות הנז' ולדידן שקבלנו עלינו הוראת מרן ז\"ל כשר בדיעבד. שו\"ת שבסוף זבחי צדק ח\"ב סי' ד' וסי' ו', ועיין לקמן סימן ל\"ג אות ט\"ו:" + ], + [ + "קפו) סוד הצבע השחור ע\"ד ידוע וע\"ד השכל לדמות על יחודו ית' יחוד אמת. כמו שאין צבע השחור מקבל צבע אחר כמו שמקבלים שאר הצבעים כן נאמר אצל הקב\"ה אני ה' לא שניתי, עטז\"ק א\"ר אות ס\"ב:" + ], + [ + "קפז) שם צריך שיגיע עד מקום התפר דהיינו עד התיתורא, לבוש ושאר פוסקים:" + ], + [ + "קפח) שם ואם לא הגיע כשרה והוא שיהיה ניכר החריץ. ושריטה או רשימה בעלמא לא מהני כלל, ועכ\"פ החריץ צריך להיות כאצבע עיין ת' כהנת עולם סי' ע\"ח א\"א בגליון המגינים אות א' והביאו מלא\"ש כלל י\"ח אות ח' וכתב עוד שם שבשמושא רבא איתא שיהיה כל חריץ עכ\"פ עמוק כחצי גובה הבית:" + ], + [ + "קפט) חריצים אלו הם המחיצות המבדילות בין בית לבית מהד' בתים על כן אותם הסופרים שחורצים רק על הבית מבחוץ מעשיהם מקולקלים שבתים אלו פסולים לגמרי. מלא\"ש שם, ועיין שו\"ת שבסוף זבחי צדק ח\"ב סי' ט':" + ], + [ + "קץ) סעי' מא. אורך ורוחב הבתים וכו' ומ\"מ בעל נפש יחמיר שיהא רוחב התיתורא אצבעים על אצבעים בין ש\"ר בין ש\"י. ב\"ח מג\"א סע\"ק נ\"ו [עיין מחה\"ש ופרמ\"ג] א\"ר אות ס\"ג קס\"ה סי' כ\"א אות ז' או לכל הפחות יותר מכאצבע ר\"ז אות ס\"ג, אבל מנהג העולם שאין נזהרים בזה ועושין רוחב התיתורא רוחב אצבע או פחות וסומכין על הש\"ס שלנו שאין מפורש בה שיעור לאורך ולרוחב אלמא דמדינא הכל כשר ואפי' לכתחלה. ב\"ח שם א\"ר שם ודלא כעו\"ת אות נ\"ג שפסל אם הם קטנים מיותר כאצבע, א\"ר שם ר\"ז שם ובקונטרס אחרון אות י\"ג, ועיין פרמ\"ג אש\"א אות נ\"ו, ומ\"מ יזהרו הסופרים מאד שלא לעשות תפילין קטנים ביותר שכמעט א\"א שיהיה הכתב כדינו ואפי' אם יהיה כשר לפי שעה מ\"מ אין כתב קטן ודק כזה מתקיים לזמן מרובה כי הדיו מתלבנת מהר וכמו אלה וגם שאר פיסולי אותיות שכיחים בזמן מועט בכתיבה דקה וחלושה כמובן ונמצא המניחים תפילין כאלו על משך חזקתן הראשונה מניחים תפילין פסולים מלא\"ש כלל י\"ח אות ט\"ז בחכמה, ועיין לעיל סעי' ד' בהגה. ועוד עיין בספר טוב עין סי' ח\"י אות כ\"ג כתב וז\"ל הריטב\"א בתי' ע\"ז פ' כל הצלמים שכתב דיש שיעור למטה וגם מדברי הב\"י אין בידינו להקל אלא עד כדי שיעור אצבע ומחצה, ואותן שמניחין תפילין שאפי' בתיתורא שלהם אין בה שיעור עתידין ליתן את הדין, רד\"ק בהגהותיו כ\"י, והביאו סידור ועיין בעו\"ת ואחרונים עכ\"ד, והביאו סידור בי\"ע בדיני תפילין ורצועות אות ז', וע\"כ כל בעל נפש יחוש לעצמו לעשות רוחב התיתורא אצבעיים כמש\"ל או לפחות אצבע ומחצה, אבל לשאר עמא דארעא אין למחות בידם כיון דלדעת מרן ודעמיה הם כשרים." + ], + [ + "קצא) סעי' מב. שי\"ן של תפילין וכו' שיעשה מעור הבתים וצריך להיות השיני\"ן דוקא מעור הבית עצמו אבל לחתוך תמונת שי\"ן מקלף עב ולדבק על הבית בודאי אסור. אמ\"ש כלל י\"ז אות ד' קס\"ה סי' כ\"א אות ח' בלשכ\"ה בשם תשובת רעק\"א סי' א':" + ], + [ + "קצב) שם כמין שי\"ן בולטת מקמטי העור י\"א צריך להעשות דוקא מקמטי העור [דהיינו שמקמטין עור הבית בעודו רך במלקוט וכדומה עד שנעשין השינין. מלא\"ש כלל י\"ח אות יו\"ד ועיין בטור] ואם עשאן בדפוס לא יצא [היינו שמביא דפום בצורת שי\"ן חקוקה ומניחה על העור ודוחק בו ונעשה השי\"ן] מפני שהוא כח\"ת, וי\"א שאין לחוש בשי\"ן זו לח\"ת ב\"י עו\"ת אות נ\"ה ר\"ז אות ם\"ה ויש לחוש לכתחלה, עו\"ת שם ר\"ז שם קס\"ה סי' כ\"א אות ח' מלא\"ש שם ומנהגנו פה בגדאד יע\"א לעשות השי\"ן בתחלה ע\"י קמטים אבל אין נעשה יפה ולבסוף מניחים אותו בדפוס כדי שיהא נאה:" + ], + [ + "קצג) שם של ימין המניח של ג' ראשים וכו' ואם הוא איטר אזלינן בתר ימין ושמאל דעלמא. מג\"א סע\"ק נ\"ח א\"ר אות ס\"ו מלא\"ש שס אות ט' קס\"ה סי' כ\"א אות ח' אמ\"ש כלל י\"ז אות ד':" + ], + [ + "קצד) שם ושל שמאל המניח של ד' ראשים הטעם של ג' ראשים בצד ימין כנגד ג' אבות ומצד שמאל של ד' ראשים נגד ד' אמהות וג' ימים בשבוע שקורין בתורה שנתנה בימין וד' ימים בשבוע שאין קורין. א\"ר אות ס\"ה בשם ב\"ש ועוד יש טעמים אחרים עיין ט\"ז סע\"ק ל\"ה, מג\"א סע\"ק נ\"ט א\"ר שם פרמ\"ג במש\"ז אות ל\"ה, ועוד יש טעם נסתר, כמ\"ש לעיל אות קע\"ה ובסה\"ק כף החיים סי' כ\"ה אות ל\"ה ד\"ה ויש יעו\"ש:" + ], + [ + "קצה) שם. בהגה. מיהו אם היפך לא נפסל. כתב הפרמ\"ג אש\"א סע\"ק נ\"ח משמע מהרמב\"ם פ\"ג מהל' תפילין דשני השיני\"ן הם הלל\"מ וגם שצריך שתהיה אחת בת ג' ראשין ואחת בת ד' ראשים ושכן משמע נמי מרמ\"א שכתב דאם היפך אינו נפסל הא אם חסר א' פסול. מלא\"ש כלל י\"ח אות י\"ב בבינה אמ\"ש כלל י\"ז אות ד':" + ], + [ + "קצו) סעי' מג. חריץ של שי\"ן וכו' עד מקום התפר היינו לכתחלה אבל בדיעבד אינו מעכב ר\"ז אות ס\"ד מלא\"ש כלל י\"ח אות י\"ג בבינה אמ\"ש כלל י\"ז אות ד' ועיין עו\"ת אות נ\"ה רו\"ח אות ו':" + ], + [ + "קצז) שם בהגה. וכן היו\"ד שבשי\"ן צריך ליגע למטה בשולי השי\"ן ואין חלוק בין שי\"ן של ג' לשי\"ן של ד' ראשים ששניהם צריך ליגע היודי\"ן למטה בשולי השי\"ן מג\"א סע\"ק נ\"ט פרמ\"ג אש\"א ברכ\"י אות י\"ד ר\"ז שם מלא\"ש שם אות ט' בחכמה קס\"ה סי' כ\"א אות ט' וכן מנהגנו פה בגדאד יע\"א ודלא כהב\"ח ואם אין היודי\"ן מחוברים בגוף השיני\"ן פסולים בין בשי\"ן של ג' ראשים בין בשי\"ן של ד' ראשים מלא\"ש שם:" + ], + [ + "קצח) יעשה השיני\"ן ראשים למעלה כמו השיני\"ן שבכתב ולא די בקווים ארוכים לחוד אש\"א שם מלא\"ש שם ויש להוציא מפיו קודם עשיית השיני\"ן שעושה אותם לשמה. מלא\"ש שם שו\"ת שבסוף זבחי צדק ח\"ב סי' ד' ובדיעבד כשר זב\"צ שם:" + ], + [ + "קצט) שם בהגה. ולא ימשוך השי\"ן הרבה וכו' ר\"ל שלא ימשוך השי\"ן למטה הרבה כשעושה אותה כדי שלא תתכסה קצת ממנה כשבא לתפור הבתים עם התיתורא אלא צריך שגם שולי השי\"ן יהיה נראה למעלה מן התפר מאמ\"ר אות מ\"א:" + ], + [ + "ר) שם בהגה. אלא שגם שולי השי\"ן יהיה נראה על התפר היינו לכתחלה אבל בדיעבד אינו מעכב ר\"ז אות ס\"ד רו\"ח אות ו' אמ\"ש כלל י\"ז אות ד':" + ], + [ + "רא) סעי' מד. תיתורא דתפילין וכו' המחבר כתב סתמא דהיינו שישים עור למטה ולא ביאר אם צריך שתהיה התיתורא מעור הבתים או אפי' מעור בפ\"ע כמו שנוהגים עכשיו הסופרים, אלא מדסתם הדברים משמע דבכ\"ג כשר וכ\"כ הרא\"ש והטור דבכ\"ג כשר עו\"ת אות נ\"ו, ומנהגנו פה בגדאד יע\"א כדעה ב' שהביא הטור ז\"ל דהיינו שלוקחים עור עב וחזק וכופלים אותו לשנים ועושין מאותו עור גם המעברתא וחותכים בכפל העליון נקב מרובע כפי רבוע הבתים ומכניסים בו הבתים והנשאר בעור של הבתים מד' רוחות פושטים אותו הנה והנה בין שני הכפלים של עור התיתורא והמעברתא ותופרין אותו עמהם:" + ], + [ + "רב) שם מעברתא דתפלין הל\"מ וכו' ועוד המעברתא והתיתורא צריך להיות מעור בהמה וחיה ועוף הטהורים ומעובד לשמו כמו הבתים עצמם מלא\"ש כלל י\"ח או' ט\"ז, ועיין ביאורי הגר\"א או' ק\"ב ועיין לעיל אות קמ\"ג:", + "שם וכורכם בקלף קטן וכו' כתב הרב ז\"ל בשער הכוונות דרוש ו' דר\"ה דף צ\"ה ע\"ב וז\"ל כי נודע כי לד' מוחין דאור מקיף של התפילין יש ד' מקיפין ואח\"כ יש עוד מקיף אחד לכל הד' והוא מצד הבינה ואח\"כ יש עוד מקיף אחר לכל המקיפין הנז' והוא מצד החכמה וכנגד זה בעשיית התפילין יש ד' קלפין לבנים חלקים בלתי כתיבה לכרוך בהם ד' פרשיות התפילין כל קלף מקיף לפ' א' ואח\"כ כולם נתונים תוך הבית עצמו של תפלה ש\"ר אשר הוא אור מקיף על כולם והבית הזה הוא מצד הבינה כנודע בתחלת הקדמת ס' התיקונים דתפלין אימא על ברא ואמנם כנגד אור מקיף אשר מצד החכמה אין בו רמז בעשיית התפילין כי הוא עליון מאד ואין לנו בו שום השגה עכ\"ל, ועיין תו\"ח סיף דף קנ\"ו ע\"ב, וע\"כ יש לכוין את זאת בשעת כריכת הפרשיות בקלף לבן להכניסם לבתים כי כשכורך כל פ' בקלף לבן יכוין אשר הוא רמז לאור מקיף ואח\"כ כשמכניסם לבתים יכוין כי הבית הוא רמז לאו\"מ על כולם מצד הבינה:" + ], + [ + "רג) שם וכורכם בקלף קטן ואם לא כרכם לדעת הרמב\"ם פסול ולדעת הרא\"ש כשר, וכתב עו\"ת אות ס' דיש להחמיר כדעת הרמב\"ם אבל המג\"א סע\"ק ס' כתב כשר בדיעבד אם אין לו אחרים, וכ\"כ א\"ר אות ס\"ז ר\"ז אות ס\"ח קס\"ה סי' כ\"ב אות ב' ואינו מבואר אם אין לו אחרים אם יברך על אלו. מחה\"ש וטוב שלא לברך דברכות אין מעכבות. חיי עולם:" + ], + [ + "רד) שם וכורכם בקלף קטן וצריך שלא יהיה שום תמונת אות עליו. אמ\"ש כל י\"ח אות ב' ואם אין לו קלף מותר לכורכם במטלית ב\"י פרמ\"ג בא\"א אות ס'. ועיין מלא\"ש כלל י\"ט או כ' בבינה שכתב צ\"ע מדוע השמיט הב\"י הא דמטלית והביא רק קלף עי\"ש דשקיל וטרי והניח בצ\"ע ומ\"מ בש\"ה יש להכשיר:", + "וכשמגיהים תפלין ישנות אין להחליף המטליתים האלו מפ' לפ' אלא המטלית אשר היה על פ' קדש מקודם יניח המטלית ההיא על פ' קדש שוב שנית וכן בשאר הפרשיות והטעם משום קרש שזכה בצפון וכו' אמ\"ש שם בשולי היריעה אות ג', ועיין בסה\"ק כף החיים סי' ח' אות י\"ז ודו\"ק ואפשר שיש לחלק אבל בדיעבד יש להכשיר):" + ], + [ + "רה) שם והלל\"מ שיכרוך עליה שער וכריכת הפרשיות בשער בעי לשמה אבל בדיעבד אינו פוסל. שו\"ת שבסוף זבחי צדק ח\"ב סי' ד':" + ], + [ + "רו) שם שיכרוך עליה שער בהמה וכו' ואם כרך עליה שער בתחלה ואח\"כ כרכה בקלף אין קפידא. בית יוסף:" + ], + [ + "רז) שם הגה ונוהגים לכרוך שער על הפ' ואח\"כ וכו' ומנהגנו פה בגדאד יע\"א כמ\"ש מר\"ן ז\"ל שכורכים קלף תחלה על הפ' ואח\"כ כורכים בשער אבל טוב לצאת אליבא דכ\"ע ולעשות כמ\"ש רמ\"א בשם האגור:" + ], + [ + "רח) שם בהגה וחוזרים וכורכים עליו שער ויכרוך השער היטב מקצה אל קצה באופן שאם יניח מידו יעמוד השער כרוך עם הפ' ולא יסתרו השערות שעל הפ' ד\"מ אות כ\"ה אמרי שפר כלל י\"ח אות ב':" + ], + [ + "רט) שם ונהגו שיהיה שער זה של עגל ונוהגים ליקח משל זנב שהם ארוכים ונאותין לקשירה. מלא\"ש כלל י\"ט אות ב' בחכמה, ועוד שהוא חזק ואמיץ חיי עולם:" + ], + [ + "רי) שם קצת שער זה צריך וכו' ויהא פחות מכשעורה. ר\"ז אות ס\"ט קס\"ה סי' כ\"ב אות ב' אמ\"ש כלל י\"ח אות ב' ועיין מג\"א סע\"ק ס\"א:" + ], + [ + "ריא) שם שיראה חוץ לבתים. כתב של\"ה דף קי\"ו יש אומרים שהשער צריך לצאת מפ' קדש ואני קבלתי מפ' והיא\"ש ונ\"ל שטוב להניחם אצל פרשת והיא\"ש בצד הפונה לפרשת קדש עכ\"ל. מג\"א שם א\"ר אות ס\"ח ר\"ז שם קס\"ה שם מלא\"ש כלל י\"ט אות ב' בחכמה אמ\"ש שם, ואין חילוק בין תפלין דרש\"י בין תפלין דר\"ת, אמ\"ש שם, וכן מנהגנו להוציא השער אצל פ' והיא\"ש לצד הפונה לפ' קדש:" + ], + [ + "ריב) אם שכח להוציא השער הנ\"ל ותפר הבית נראה להחמיר ולהתיר התפירה מהבית להציא השער ולחזור ולתפור אמ\"ש שם ובשולי היריעה או' ז':" + ], + [ + "ריג) סעי' מ\"ה יתן כל פ' בבית שלה והפרשיות צריכים שיהיו כולם בתוך הבית ולא יצאו חוץ לביתם ואם היתה יוצאת חוץ לבית שיהיה הבית קצר והביא הסופר עור אחר ונקב בו נקב כמדת הכתיבה והניח העור הנז' בין התיתורא והמעברתא והכניס בו מה שנשאר מהכתיבה ותפר אותו עם התיתורא והמעברתא פסול. שו\"ת שבסוף זבחי צדק ח\"ב סי' י\"ב, רב ברכות מע' התי\"ו אות ג':" + ], + [ + "ריד) שם שתהיה זקופה מעומד בביתה היינו לכתחלה אבל בדיעבד אין לפסול אם הניחה מושכבת, ב\"י עו\"ת אות ס\"ה שו\"ג אות קי\"א ר\"ז אות ע' מלא\"ש כלל י\"ט אות ד' בבינה אמ\"ש כלל י\"ח או' א':" + ], + [ + "רטו) סעי' מ\"ו יהיה הגליון עליון תחלה וכו' ואם הפך אפי' בדיעבד פסול. ר\"ז בקונטרס אחרון, אות ט\"ו:" + ], + [ + "ריו) שם בהג\"ה וראש הפ' יהיה מונח לצד ימין הקורא וכו' היינו סוף הגלילה לצד ימין שפני הכתב נגד הקורא באופן שאם יבוא לפותחם יהיו מונחים לפניו כהלכתם כלומר שלא יצטרך להפוך ראש הפ' לפניו מאמ\"ר אות מ\"ב:" + ], + [ + "ריז) סעי' מ\"ז אם כתב כל ד' פ' בקלף א' וכו' דין זה לא שכיח אצלנו לפיכך לא הארכנו בו ועיין ט\"ז סע\"ק ל\"ו מג\"א סע\"ק ס\"ב ר\"ז אות ע\"א מאמ\"ר אות מ\"ג:" + ], + [ + "ריח) שם ובש\"י כותב ד' פרשיות בקלף א' ובד' עמודים הרמב\"ם פ\"ב מהל' תפלין הל' א' מלא\"ש כלל י\"ז אות ב' ויתן ריוח בין פ' לפ' כדי שיעור ב' אותיות טט או פת. מלא\"ש שם קס\"ה סי' כ' אות ד' ואמ\"ש כלל כ' או' ג' בשם ב\"ש ובדיעבד די רק אם ניכר שפ' אחרת היא אמ\"ש שם ואם אין ניכר שפ' אחרת היא כגון שלא הניח ריוח בין פ' לפ' כלל נלע\"ד שיוכל לתקן ע\"י שיחתוך הפ' ההיא שאין בה ריוח כלל וממילא ניכרת שפ' אחרת היא ואין לחוש משום שנעשה ב' חתיכות דזה הוי כדיעבד דלא אפשר בענין אחר ועוד אין לחוש משום ח\"ת או משום שלכ\"ס דמאי שנא משתי תיבות שנעשו כתיבה אחת שמותר להפרידם עיין לעיל אות קכ\"א וקכ\"ב:" + ], + [ + "ריט) שם ואם כתבם על ד' קלפים והניחם בד' בתים וכו' לאו דוקא הניחם אלא אפי' אם כתבם בד' קלפים מותר לכתחלה להניחם בבית אחד דכיון שכבר כתבם כדיעבד חשיב. ברכ\"י או' י\"ז בשם בית יהודה ח\"ב סי' ע\"ו שע\"ת אמ\"ש שם:" + ], + [ + "רך) אם נמצא טעו' בפ' רביעית מותר לכותבה בקלף לבדה דהוי כדיעבד ברכ\"י או' י\"ח בשם הנז' עיקרי הד\"ט סי' ב' או' י\"א זכ\"ל בדיני תפלין שע\"ת שם וכן הדין אף אם נפסלו ב' פ' או ג' אמ\"ש שם:" + ], + [ + "רכא) שם בהגה. והמנהג לדבק בדבק. והא דהשמיט מרן דבוק זה משום דס\"ל דזה הוא למצוה ולא לעכוב כן משמע. בב\"י שו\"ג או' קי\"ו וכן מנהגנו שאין מדבקים אותם אלא גוללים אותה הפ' המופרדת מסופה לתחלתה ונותנים אותה בתוך הפרשיות האחרות וגוללים גם אותם הפרשיות מסופם לתחלתם ונותנים אותם בתוך הבית:" + ], + [ + "רכב) סעי' מ\"ט הלל\"מ שיהיו תפלין נתפרים בגידי בהמה וכו' ואפי' מנבלה וטריפה שלהם הרמב\"ם פ\"ג מהל' תפלין הל' ט' מלא\"ש כלל י\"ט או' ד' אמ\"ש כלל י\"ח או' ג':" + ], + [ + "רכג) שם. בגידי בהמה וכו' אבל לא בגידי עוף אפי' טהור נוב\"י מה\"ת סי' ב' שע\"ת או' ס\"ט מלא\"ש כלל י\"ט או' ד':" + ], + [ + "רכד) שם בגידי בהמה וכו' לוקחים הגידין שיש בעקב בהמה וחיה שהם לבנים ואם הם קשים מרככן באבנים עד שיעשו כפשתן וטוין אותם ושוזרין אותם. הרמב\"ם שם מג\"א סע\"ק ס\"ה א\"ר או' ע' ר\"ז או' ע\"ד מלא\"ש כלל י\"ט או' ד' ומנהגנו ליקח הגידים שעל המתנים של בהמה דגם הם לבנים." + ], + [ + "רכה) ובענין טוויית הגידין כתב המג\"א בס\"ק ס\"ו דבעינן טווייה לשמה והסכים עמו ר\"ז או' ע\"ה אבל שאר האחרונים דחו דבריו והם א\"ר באו' ע' פרמ\"ג בא\"א או' ס\"ו מאמ\"ר באו' מ\"ו נה\"ש באו' י\"ז בסופו דכיון דאפשר בלא טווייה לא בעי לשמה וכן פסק רה\"ג בשו\"ת שבסוף זבחי צדק ח\"ב סי' ה':" + ], + [ + "רכו) שם וטוב לתפור בגידי שור ואם אין גידי שור לוקחים מבהמה דקה טהורה אבל טמאה אפי' בדיעבד פסול. פרמ\"ג א\"א או' ס\"ה מלא\"ש כלל י\"ט או' ד' בחכמה ומנהגגו לתפור בגידי שור:" + ], + [ + "רכז) סעי' נו\"ן אין לקנות גידים מן הנכרים וכו' דוקא שידוע שמקצתם עושים מטמאה דהו\"ל קבוע אבל מסתמא אזלינן בתר רובה ואפי' כשידוע שמקצתם עושים מטמאה דוקא בבתיהם אסור לקנות אבל אם הנכרי הביא לשוק מותר לקנות דכל דפריש מרובא פריש. מג\"א סע\"ק ס\"ו ר\"ז או' ע\"ה אמ\"ש כלל י\"ח או' ח' בשולי היריעה ואם מוכרים בשוק ובחניות חוזרים לקביעותם ומקרי קבוע מחה\"ש [ומ\"ש א\"ר או' ע' עיין נה\"ש סוף או' י\"ז ומ\"ש שם נה\"ש והא כולם סופם הם מתות והגוי עושה מהם גידים נמצא כולם הם נכללות וכו' נ\"ל דלק\"מ דאף דכולם סופם למות מ\"מ יש מהם שמתות במדבר במקום שאין ישוב ואין הגוי טורח לילך למדברות בשביל הגידים ומש\"ה לא הוו רובא ואע\"ג דאיכא נמי במדבר בהמות טהורות אינם אלא מיעוטא דמיעוטא דכולם נתפשים בידי אדם אבל בהמות טמאות כולם במדבר ואין בישוב כ\"א הצריכים למלאכה ועוד מעט]:" + ], + [ + "רכח) שם במקום שאין גידים מצויים וכו' ובנוב\"י תניינא א\"ח סי' ב' חושש אפי' בשעת הדחק והביאו בשע\"ת או' ס\"ט קס\"ה סי' י\"ז או ב' בלשכ\"ה מלא\"ש כלל י\"ט או' ד' בחכמה מיהו, כשא\"א בשום אופן בענין אחר ואפי' אם שאולים א\"א להמצא אז יעשה כמ\"ש הב\"י אע\"ג שכמעט הדבר ברור שלא מהני ופשיטא דאין מברכים עליהם אבל באופן אחר אין שום מקום להקל בזה כלל וכלל. מלא\"ש שם בבינה אות ה':" + ], + [ + "רכט) וכן אין לתפור בבני מיעיים נוב\"י שם שע\"ת שם מלא\"ש שם קס\"ה שם ודלא כהלק\"ט ח\"א סי' רע\"ג, וכן יד אהרן בסוף הגה\"ט דחה דבריו:" + ], + [ + "רל) סעי' נ\"א יתפור ג' תפירות וכו' לכתחלה צריכה להיות התפירה לשמה אבל בדיעבד אין לפסול, שו\"ת שבסוף זבחי צדק ח\"ב סי' ד':" + ], + [ + "רלא) שם. יתפור ג' תפירות בכל צד וכו' וצריך שיהיה עור הבית מתפשט ונכפל בין שני הכפלים של תיתורא במקום התפירה כדי שתהא התפירה גם בעור המתפשט מהבית ונמצא גוף הבית תפור בתיתורא ואם לאו פסול. הרמ\"ע סי' ל\"ח הביאו מג\"א סע\"ק ס\"ז ר\"ו או' ע\"ז שו\"ת שבסוף זבחי צדק ח\"ב סי' י\"א מלא\"ש כלל י\"ט או' ז', [ודחיית המג\"א במחכ\"ת אינה דחייה מלא\"ש שם או' ט' בבינה וכ\"כ בשו\"ת זבחי צדק שם לפי הבנתו בדברי הרמ\"ע וכן הוא האמת דאנחנו זכינו לראות דברי הרמ\"ע בשרשם וראינו דדברי הרמ\"ע כהבנת זבחי צדק:" + ], + [ + "רלב) שם. וחוט התפירה יהיה סובב וכו' היינו שתהיה התפירה ניכרת משני צדדים על כל אורך ורוחב התיתורא לא בסירוגין ואם תפר רק מצד א' פסול אמ\"ש כלל י\"ז או' ד'" + ], + [ + "רלג) שם. ויעביר חוט התפירה וכו' היינו לכתחלה אבל בדיעבד כיון שכתובים ד' פרשיות על ד' קלפים אם לא העביר חוט התפירה בין כל בית ובית אינו מעכב. עו\"ת או' ע\"ב ט\"ז סע\"ק ל\"ח פרמ\"ג במש\"ז או' ל\"ח ר\"ז או' ע\"א ועיין ברכ\"י או' ט\"ו קס\"ה סי' כ\"ב או' ג' בלשכ\"ה אמ\"ש כלל י\"ז או' א' בסופו:" + ], + [ + "רלד) שם בהגה. מיהו אם לא עשה רק עשר תפירות וכו' וכן אם הוסיף על על י\"ב תפירות אינו נפסל. ב\"י מלא\"ש כלל י\"ט או' ה' קס\"ה שם או' ב' בלשכ\"ה אמ\"ש כלל י\"ח או' ד'." + ], + [ + "רלה) שם ויש מי שאומר שי\"ב תפירות אלו וכו' ואם נפסק החוט פסולים ב\"י בשם הר\"י אכסנדרי ב\"ח שכנה\"ג הגב\"י או' מ\"ו מג\"א סע\"ק ס\"א מלא\"ש שם או' ו' אבל מרן ב\"י כתב על דברי הרי\"א שאינו יודע מנין לו וכתב נה\"ש או' י\"ח נראה דדעת הרב\"י שלא לחוש במ\"ש ואם נפסק פסולים אלא דחלק כבוד לסברתו לחוש לה לכתחלה וה\"ט דבש\"ע לא העתיק אלא מ\"ש שיהיו בחוט א' ולא סיים דאם נפסק פסולים וכן נראה דעת הל\"ח או' קמ\"ו בהל' תפילין וכ\"כ הלבוש דאין לחוש אלא לכתחלה ואפי' לדעת הפוסלים היינו דוקא כשנפסק החוט דאז נראה שהוא תלוש ועומד להפסק אבל כשלא נפסק אלא שהוא קצר יקשור בו חוט של גידין אחר ויגמור בו התפירה ב\"ח שם מג\"א שם א\"ר או' ע\"ג מלא\"ש שם, ויש מי שמתיר אפי' בנפסק לחזור ולקושרו. ט\"ז סע\"ק ט\"ל וכתב פרמ\"ג במש\"ז אם אין לו גידים אחרים כדאי הוא הט\"ז לסמוך עליו וכ\"כ מלא\"ש שם קס\"ה שם או' ז':" + ], + [ + "רלו) סעי' נ\"ב יכניס הרצועה תוך המעברתא ויעשה קשר כמין דל\"ת וכו' וא\"צ שיהיה נראה כמין דל\"ת אלא מצד חוץ ולא מצד פנים ועכשיו נהגו לעשות הקשר בענין שהדל\"ת נראית משני צדדים, ומיהו משמע שאין קפידא בדבר ב\"י שו\"ג או' קכ\"ז ר\"ז ' או' ע\"ט:" + ], + [ + "רלז) שם. ויעשה קשר כמין דל\"ת וכו' וצריך לעשותו כמין דל\"ת ממש, מלא\"ש כלל כ' או' ה' קס\"ה סי' כ\"ג או' ה' ורגלה של הדל\"ת יהיה בצד ימין המניח שהוא צד ימין העומד אחוריו שכנה\"ג הגה\"ט או' ט\"ז א\"ר סי' כ\"ז או' י\"ב מלא\"ש שם:" + ], + [ + "רלח) שם. ויעשה קשר כמין דל\"ת וכו' ואין לעשות הקשר כ\"א לשמה ולא ע\"י קטן. פרמ\"ג א\"א או' ס\"ט מלא\"ש שם קס\"ה שם." + ], + [ + "רלט) אם פתח התפילין כדי לבדוק הפרשיות וכדומה ותופרן אח\"כ יחד מחדש לא יתן הרצועה תוך המעברתא בעוד הקשר הישן קשור אלא יתירהו ויתן הרצועה למעברתא ויעשה הקשר מחדש דיש לספוקי בזה משום תולמ\"ה, מלא\"ש שם ויש מתירין קס\"ה סי' כ\"ג או' ג' בלשכ\"ה אמ\"ש כלל י\"ט או' ב' וי\"א דלכתחלה יש ליזהר בזה אבל בדיעבד התפלין כשרים. אמ\"ש שם ואם לא השמיט הרצועה מהמעברתא כלל בוודאי א\"צ לסתור אף לכתחלה אמ\"ש שם:" + ], + [ + "רמ) מעשה בא' שראה אחר חליצת התפלין שהותר הקשר של היו\"ד והוריתי לחזור ולהניחם ולקרות ק\"ש בלא ברכה, א\"ר אות ע\"ד:" + ], + [ + "רמא) שם בהגה. ולא יעשה הקשרים אלא לאחר שעשה השי\"ן וכו' היינו שטוב לעשות כן לכתחלה אבל לא לעכב, ר\"ז אות ע\"ט אמ\"ש כלל י\"ט אות ב' וכן משמע מלשן הלבוש:" + ] + ], + [ + [ + "א) סעי' א' אם נתקלקל עור הבתים וכו' אם התפלין ישנים פסולים דכבר נתקלקלו מחמת יושנן וי\"א דרמ\"א ס\"ל להיפך דבחדשים אגלאי מלתא דעור מקולקל הוא כיון דבזמן מועט נקרעו ט\"ז סע\"ק א':" + ], + [ + "ב) שם זה אצל זה ואפי' הקרע של בית אחד למטה לצד התיתורא ושל אידך למעלה אפ\"ה פסול. עו\"ת אות א' א\"ר אות א' מלא\"ש כלל י\"ט אות ט':" + ], + [ + "ג) שם ואם הם חדשים כשרים כל זמן שעור מושב הבתים קיים היינו התיתורא ב\"י ב\"ח לבוש." + ], + [ + "ד) שם הגה. גם הבתים צריכים להיות קיימים אלא שנקרעו קצת פי' שנקרעו בין בית לבית אבל הצדדים שלמים, מג\"א סע\"ק ב' וה\"ה למעלה צריך להיות שלימים, מחה\"ש וכ\"כ ב\"י דגם הבתים צריכים להיות שלמים מכל הצדדים אלא שנקרעו בין בית לבית, וכן פסק ב\"ח שכנה\"ג הגב\"י אות ב' עו\"ת אות א' ואות ג' א\"ר אות ב' ר\"ז אות א' מלא\"ש כלל י\"ט אות ט' קס\"ה סי' כ\"ד אות ב' אמ\"ש כלל י\"ז אות ג' (ועיין לבוש ומג\"א סע\"ק א' ומ\"ש פרמ\"ג א\"א אות א' ב') וכן בית ש\"י שנקרע קצת פסול, שו\"ת פ\"י חא\"ת סי' יו\"ד הביאו שע\"ת אות א' קס\"ה שם, ומשמע שאם יש נקב אפי' כ\"ש בבית פסול, וכן משמע בא\"ר סי' ט\"ל סע\"ק ו' עי\"ש קס\"ה שם בלשכ\"ה אות א' ועיין שו\"ת שבסוף זבחי לדק ח\"ב סי' יו\"ד:" + ], + [ + "ה) שם בהגה. וי\"א להיפך וכו' ונ\"ל דיש להחמיר לפסול בשניהם ע\"כ וכ\"כ ר\"ז אות א' מלא\"ש שם:" + ], + [ + "ו) שם כל זמן שאם היו מושכים וכו' זה הוא לאותן שעושין המעברתא מהעור שעשו ממנו הבתים, אבל לדידן שהמעברתא עור בפ\"ע אין שייך לומר כן, ב\"ח ט\"ז סע\"ק ב' באה\"ט אות ב' מלא\"ש שם, ומ\"ש הפרמ\"ג במש\"ז עיין בדברינו לעיל סי' ל\"ב אות ר\"א ולק\"מ:" + ], + [ + "ז) שם ואם נתקלקלו שנים וכו' ראשון ושלישי וכו' משמע דשנים הסמוכין אע\"פ שאין הקרעים סמוכים אלא שזה בצד זה והב' בצד אחד מקרי זה כנגד זה ופסולים. ט\"ז סע\"ק ג' וכן פי' לב\"ש דברי מג\"א שבסע\"ק ג' א\"ר אות ג' ר\"ז אות א' קס\"ה סי' כ\"ד אות ב' אמ\"ש כלל י\"ז אות ג':" + ], + [ + "ח) סעי' ב' אם נפסקו וכו' כל זמן שעור מושב הבתים וכו' והא דלא הגיה רמ\"א גם כאן כמו בסעי' הקודם גם הבתים צריכים להיות קיימים. עיין לבו\"ש שהקשה קושיא וחירץ אולי שסמך אלעיל:" + ], + [ + "ט) שם בהגה. וי\"א וכו' וטוב לחוש לב' הסברות כנ\"ל ע\"כ וכ\"כ ר\"ז אות ב' מלא\"ש כלל י\"ט אות ח' קס\"ה סי' כ\"ד אות ד' אמ\"ש כלל י\"ח אות ד' וכל זמן שא\"א לו לתקנם וגם אין לו אחרים יניחם בלא ברכה קס\"ה שם:" + ], + [ + "י) סעי' ג' עור הרצועות וכו' וצריך שיהיה מעובד לשמו ואם לאו פסול לד\"ה ואפי' למכשירים בבתים ר\"ז אות ג' ואין לו תקנה אפילו אם משחירו לשמה. דב\"ש סי' י\"ט שע\"ת אות ה' מלא\"ש כלל כ' אות א' קס\"ה סי' כ\"ג אות א' אמ\"ש כלל י\"ט אות א' ודלא כשו\"ת באר עשק סי' יו\"ד שהכשיר במשחרה לשמה, ועיין שע\"ת שם ומלא\"ש שם בבינה אות א'מה שתמהו על הבאה\"ט:" + ], + [ + "יא) כתב בס' הכוו' בדרשי תפילין דרוש ד' וז\"ל וטוב שתעבד ב' עורות א' לרצועות הראש וא' לרצועות היד וכשישים העור בתוך הסיד והמים אם הוא העור לצורך רצועות של ראש יכוין לש\"ר ויכוין לשם הויה ואם העור לצורך הרצועות של יד יכוין שהוא לש\"י ויכוין בשם אדני עכ\"ל. ואף שלא ראיתי נוהגים כן כתבתי למדקדקים א\"ר בסי' ל\"ב אות י\"ז:" + ], + [ + "יב) שם הל\"מ שיהיו הרצועות שחורות מבחוץ ואם אח\"כ נתלבנו צריך לחזור ולצובען, א\"ר שם אות ס\"א מלא\"ש כלל כ' אות ב' קס\"ה סי' כ\"ג אות ב' אמ\"ש כלל י\"ט אות א' ולאו דוקא נתלבנו אלא כל שאין שחורות עור כהלכה לריכים השחרה מחדש, מלא\"ש שם קס\"ה שם, ונ\"ל דיש לדקדק להשחיר גם החודים דהיינו במקום החתך קס\"ה שם:" + ], + [ + "יג) שם אבל מצד פנים יעשה מאיזה צבע שירצה וכו' בב\"י כתב בשם הרמב\"ם דנוי לתפילין גם אחורי הרצועה יעשה שחור אלא שלא נהגו כן, וכ\"כ ד\"מ אות ב' בשם א\"ז דעכשיו שנהגו לעשות הבתים שחורות צריך להשחיר הרצועות בין מבפנים בין מבחוץ אלא שלא נהגו כן, וכ\"כ כנה\"ג בהגב\"י בשם הרדב\"ז עקרי הד\"ט סי' ב' אות י\"ז וכ\"כ בספר הכוו' בדרוש הנ\"ל וז\"ל צריך שישחירם פנים ואחור שחורות כעורב עכ\"ל. והגם שלא נהגו כן כנז\"ל כתבתי למדקדקים ועיין ס' בן איש חי בה' שנה א' פ' חיי שרה אות ד':" + ], + [ + "יד) סעי' ד' טוב שישחירם ישראל וכו' משמע דס\"ל דבדיעבד כשר אפי' לא השחירם לשמן, וא\"כ רמ\"א בהגה חולק עליו והול\"ל בלשון וי\"א וכו' מיהו מצינו כמה פעמים כיוצא בזה כמ\"ש בסמ\"ע מג\"א סע\"ק ה' וכתב מחה\"ש הטעם כיון דאינו מבואר להדיא דאפשר לפרש ע\"צ הדחק דהרב\"י קאי על בתים אף שאין האמת כן לא כתב לשון י\"א:" + ], + [ + "טו) שם בהגה ומיהו בדיעבד כשר אם השחיר עור הבתים, וכ\"כ הלבוש ט\"ז סע\"ק ה' מג\"א סע\"ק ו' יד אהרן בהגה\"ט ר\"ז אות ה' ועיין לעיל סי' ל\"ב אות ל\"ג אות קפ\"ג וקפ\"ה:" + ], + [ + "טז) שם בהגה אבל הרצועות אפי' בדיעבד פסול, וכ\"כ הב\"ח ט\"ז סע\"ק ה' מג\"א סע\"ק ד' ובסי' ל\"ב סוף סע\"ק ס\"ו א\"ר אות ז' ר\"ז אות ה' יד אהרן בהגה\"ט פרמ\"ג א\"א אות ה' קס\"ה סי' כ\"ג אות ג' מלא\"ש כלל כ' אות ב' אמ\"ש כלל י\"ט אות א ועיין באות שאחר זה:" + ], + [ + "יז) שם בהגה אפי' בדיעבד פסול כתב המג\"א סע\"ק ז' נ\"ל דאם חזר ישראל והשחירן לשמן כשר, וכ\"כ א\"ר או' ז' יד אהרן בהגה\"ט, אבל יש מן האחרונים שהקשו על דברי המג\"א והניחו בצ\"ע, הפרמ\"ג א\"א לב\"ש שמן המאור ר\"ז בק\"א או' א' ויש שכתבו להחמיר, נוב\"י מה\"ק חא\"ח סי' א' ובהגהותיו המכונים דגול מרבבה נה\"ש מלא\"ש כלל כ' או' ב' קס\"ה סי' כ\"ג אות ג' ועיין להרב ישועות יעקב שדחה דברי המג\"א ועיין מחה\"ש ומ\"ש הפרמ\"ג שם דישחיר צד השני לשמה, כתב מלא\"ש שם היינו עד שימצא רצועות אחרות מצד החיצון מושחר לשמה ואז יגנוז הראשונות עיי\"ש, ועיין כרם שלמה, ולדידן דקבלנו הוראות מרן ז\"ל אין נפקותא בכל זה דבעיקר הדין כשר בדיעבד, וכ\"כ בשו\"ת שבסוף זבחי צדק ח\"ב סי' ד' ועיין לקמן בדברינו סי' ט\"ל או' י\"ח:" + ], + [ + "חי) סעי' ה' אם נפסקה הרצועה יש מתירין לתפור וכו' מדסתם הרב\"י כאן ש\"מ דעתו כא\"ח דאפי' בחוטין שרי, אבל הת\"ה ורי\"ו כתבו דוקא בגידין, ולקשור לכ\"ע פסול דבעינן קשירה תמה כדאי' בגמ' מג\"א סע\"ק ח':" + ], + [ + "יט) שם וי\"א מה שמקיף ממנה הראש וכו' וי\"א אף של ימין עד הטבור ושל שמאל עד החזה אין להם תקנה בקשירה ולא בתפירה כמו אם נפסק מה שמקיף ממנה הראש, ב\"י בשם סה\"ת [ומ\"ש ד\"מ או' ד' עיין בציון ר\"ז אות כ\"ג] לבוש ט\"ז סע\"ק ו' עט\"ז ר\"ז או' ו' מלא\"ש שם אות ד' קס\"ה סי' כ\"ד אות ו' ואע\"ג דמנהגנו להכשיר כסברת מר\"ן ז\"ל מ\"מ יש להחמיר היכא דאפשר" + ], + [ + "כ) שם ובש\"י כדי שתקיף הזרוע וכו' וכל יתרון האורך שהוא בשביל שכורך הרצועה כמה פעמים סביב הזרוע וכו' כתב המחה\"ש סע\"ק ח' וז\"ל הא דכתב בש\"ע דבש\"י אחר שיעור שתקיף הזרוע ותמתח וכו' מ\"מ אחר שתפר למעלה משיעור זה צריך אחר שהקיף הזרוע ימתח הרצועה עד אצבע אמצעית ולכרוך עליה ג' כריכות ואחר זה יחזור למטה ויכרוך על זרוע ז' כריכות דאל\"כ מאי מהני כדי שתקיף וכו' ותמתח וכו' כיון שאינו עושה הכריכה סביב האצבע כי אם בחתיכת הרצועה התפורה עכ\"ל. והביאו מלא\"ש כלל כ' אות ד' אמ\"ש כלל י\"ט בשולי היריעה אות ב' אבל הקס\"ה סי' כ\"ד אות ד' בלשכ\"ה הביא דברי מחה\"ש וכתב וז\"ל והנה באמת לשון הת\"ה והש\"ע לא משמע הכי אבל לדינא לכאורה מסתבר לעשות כן, אמנם ראיתי בס' שנות חיים שו\"ת סת\"ם הל' ת' תשובה נ\"ד כתב שהעולם אינם נוהגים בזה כמחה\"ש וכתב ליישב המנהג משום דבכה\"ג אמרינן כל הראוי לבילה אין בילה מעכבת בו עכ\"ל. וכ\"כ בספרו קיצור ש\"ע סי' יו\"ד בשולי היריעה וכ\"כ אמ\"ש שם בשם שנות חיים שמה שהעולם אינם נוהגים כן הדין עמהם. וכן בתשו' מהר\"ם מרוטונבורג אחרונים סי' ד' השיג על המחה\"ש וכתב דעיקר קפידא על השיעור שתשאר כ\"כ כדי למחות ולכרוך ואף דלאחר הכריכה סביב הזרוע נשאר הקשירה למעלה מהאצבע לא חיישינן, אך זאת נסתפק דלא יהיה הקשירה על אצבע גופה כיון שגם שם שייך קשירה יעוש\"ב, והביאו פת\"ע אות י\"ד וכן מנהגו פה בגדאד יע\"א דלא כמחה\"ש והמחמיר לעשות רצועה חדשה כדי לצאת אליבא דכ\"ע תע\"ב:" + ], + [ + "כא) שם אין התפירה והקשירה פוסלים בה. ומ\"מ טוב לתופרם מלקושרם, מלא\"ש שם." + ], + [ + "כב) שם ובשעת הדחק יש לסמך וכו' אבל לא יברך עליהם, ט\"ז סע\"ק ז' ר\"ז אות ו' אמ\"ש כלל י\"ט אות ב':" + ], + [ + "כג) ואם נפסק קצת מרצועה ונשארו רוחב פחות מכשעורה י\"ל דרשאי לתפור וצ\"ע, פרמ\"ג במש\"ז אות ז' קס\"ה סי' כ\"ד סוף אות ו' ואם נשאר בה רוחב כאורך חטה יש להקל, עיין מג\"א סי' כ\"ז סע\"ק י\"ח אמ\"ש כלל י\"ט אות ב':" + ] + ], + [ + [ + "א) סעי' א. סדר הנחתן וכו'. קדש משמאל המניח וכו'. ואפי' אם המניח הוא אטר אין הולכין אחר ימין ושמאל שלו אלא אחר ימין ושמאל של הקורא, דהיינו ימין ושמאל של כל אדם, מג\"א סע\"ק א' פרמ\"ג א\"א אות א' ר\"ז אות א' קס\"ה סי' כ\"ב אות א' אמ\"ש כלל י\"ח אות א' וה\"ה בש\"י נמי יניח ראש קדש לצד שמאל, יותר בשמאל דעלמא לצד חוץ שיקרא כסדר, ובאטר ראש קדש יותר לשמאל ובפנים המניח לא לצד ימין. וחוץ של המניח פרמ\"ג שם:" + ], + [ + "ב) שם ואחריו כי יביאך בבית שני וכו'. ואם החליף איזה פ' שנתנה שלא בביתה המיוחד לה פסולים, ר\"ז אות ב' מלא\"ש כלל י\"ט אות א' קס\"ה שם אמ\"ש שם והיינו עד שיתקן אמ\"ש שם:" + ], + [ + "ג) שם ולר\"ת בבית הג' וכו' ומ\"מ צריך לכותבן כסדר שהם כתובים בתורה ואם שינה פסול בין ש\"י בין ש\"ר, ולכן בש\"י שהם בקלף א' יכתוב קדש והיה כ\"י ויניח חלק פ' והיה אם שמוע ויכתוב פ' שמע ואח\"כ יכתוב פ' והיא\"ש, טור וב\"י מג\"א סע\"ק ב' עט\"ז ר\"ז אות ג' וכ\"כ האחרונים ועיין בדברינו לעיל סי' ל\"ב אות קס\"ט:" + ], + [ + "ד) סעי' ב. ירא שמים וכו' והשאר הם כרצועות בעלמא וכו' ולפי דברי האר\"י זצ\"ל שניהם קודש וצריך להניח שניהם ביחד, מחב\"ר אות א' ובק\"א אות ב' וז\"ל שער הכוונת בדרושי תפלין דרוש ו' בענין תפלין דר\"ת זלה\"ה, דע כי בתחלה מורי ז\"ל היה מניח תפלין דרש\"י ודר\"ת ביחד בשחרית ומתפלל בהם תפלתו כמ\"ש ז\"ל בפ' הקומץ רבה מקום יש בראש להניח ב' זוגות תפלין ר\"ל ביחד, דאלו בזא\"ז יש מקום לאלף זוגות ובמנחה לא היה מניח אלא תפלין דר\"ת ואח\"כ עשה זוג של תפלין דרש\"י כפי סברת שמושא רבא שהם אצבעים על אצבעים. וחריציהם שקועים עד מקום המעברתא באופן שיהיה כל בית ובית חלוק ומופרד מחבירו, ובעת התפירה היו חוטי הגידין מפסיקין ועוברים בתוך החריצים ממש מעבר לעבר מצד זה לצד זה, והיה משים בבקר ב' זוגות התפלין דרש\"י ודר\"ת ובמנחה היה מניח זה הזוג של שמושא רבא, והיה אומר כי אלו התפלין כפי שמ\"ר הם עולים במקום ב' הסברות דרש\"י ודר\"ת ביחד כי מוחין דאבא שהם תפלין דר\"ת והמוחין דאימא שהם תפלין דרש\"י שניהם מתערבים ביחד ונעשים זוג תפלין א' וזהו טעם היותם אצבעים על אצבעים כנגד או\"א, ואמנם אופן הנחתם הוא זה כי תחלה יכניס בזרועו תפלין דיד כפי סברת רש\"י ואח\"כ יכניס תפלין ש\"י כפי סברת ר\"ת ושניהם יניח במקום הנקרא קיבורת של פרק העליון שבזרוע השמאלי, ואותו של רש\"י יהיה יותר למעלה סמוך כלפי צד הכתף ושל ר\"ת יהיה יותר למטה ממנו סמוך לפרק האמצעי, וכן בתפלין ש\"ר יניח תחלה של רש\"י ואח\"כ דר\"ת למעלה משל רש\"י וכן ג\"כ הקשר של תפלין דרש\"י יניח יותר למטה בעורף עצמו, וטעם הקדמת הנחת תפלין דרש\"י הוא לפי שבתחלה קדומין ליכנס המוחין דאימא ואח\"כ נכנסין מוחין דאבא שהם תפלין דר\"ת כמ\"ש בעזה\"י, ולכן כשאתה כורך הרצועות סביב הזרוע תשים הרצועה של ר\"ת תחת הרצועה דרש\"י ותתכסה בה ולא תתגלה רק הרצועה דרש\"י והאחרת תהיה מכוסה תחתיה כי כן אורות דאבא מכוסין באורות דאימא עכ\"ל, ועיין מ\"ש ע\"ז בסה\"ק כף החיים סי' כ\"ז אות מ\"א וכתב המחב\"ר אות ח' בשם הרמ\"ז ז\"ל דהא דעולים דשמושא רבא בשביל שנים דוקא למנחה אבל לא לשחרית יעו\"ש, וכ\"כ בסה\"ק כף החיים סי' ל\"ז אות יו\"ד יעו\"ש, ועוד עיין במחב\"ר אות ז' ובקו\"א אות ד':" + ], + [ + "ה) שם וי\"א שאם לא יוכל להניח בבת אחת יניח של רש\"י ויברך עליהם וכו' ואם טעה ולקח תפלין של ר\"ת בחושבו שהם של רש\"י ובירך עליהם וקרא ק\"ש והתפלל וסלקם וראה שהיו של ר\"ת יניח אח\"כ תפלין של רש\"י ויברך עליהם פעם אחרת כמנהגו לברך על תפלין, דרש\"י, הרב מהרי\"ח עשאל בשו\"ת סם חיי סי' א' מחב\"ר בק\"א אות א' בי\"ע בדיני תפלין דר\"ת אות ב':" + ], + [ + "ו) שם ויקרא בהם שמע וכו' אבל לא ויאמר דכיין דלא נזכר בו תפלין לא הוי כמעיד עדות שקר א\"ר אות ג' ר\"ז אות ה':" + ], + [ + "ז) סעי' ג' לא יעשה כן אלא מי וכו' כתבתי בעניותי אחרי ראותי כל דברי האחרונים דקושטה דמילתא דלא כתב מרן דלא יניחם אלא המוחזק בחסידות אלא לפי מ\"ש הפוס' דאינו אלא ספק ומאחר דפשטא הוראה כרש\"י והרמב\"ם הבא לחוש מספק לדעת ר\"ת צריך שיהיה מפורסם בחסידות לא כן עתה דגילה רבינו האר\"י זצ\"ל דתרווייהו צריכין הגם שאינו מפורסם בחסידות יכול להניחם כי תאוה נפשו לקיים המצוה כראוי וכבר בארץ הצבי זה שנים רבות דרוב החכמים ותלמידיהם מניחים ב' זוגות וגם בעלי מקרא ומשנה יש מהם דמניחים ב' זוגות. מחב\"ר אות ב' בי\"ע שם אות ג':" + ], + [ + "ח) נהנו ללבוש תפלין דר\"ת במנחה ע\"פ כתבי מהרח\"ו זצ\"ל ויש ממקובלי דורינו מהנדזין בדבר כי לפי סודן לא יתכנו תפלין דר\"ת לבד אמנם מאחר דבפירושא אתמר שכך נהג האר\"י ז\"ל קודם שעשה התפלין משמושא רבא וכן נהג מהרח\"ו ודאי נימוקם עמם ואנחנו לא נדע, ברכ\"י אות ב':" + ], + [ + "ט) מי שנהג ללבוש תפי' דר\"ת לבד במנחה, ובא עד כיסו ונזדמנו לו תפלין של רש\"י יכול להחזירם לכיס ולקחת תפלין דר\"ת וללובשם כמנהגו, ואין בזה משום אין מעבירין ע\"ה, ברכ\"י אות ג':" + ], + [ + "י) אין לברך על התפלין דר\"ת, והר\"ן שפירא בס' מצת שמורים דף ס\"א הפריז על המדה, והנכון שאין לברך עליהם, והטעם דמדרגת תפלין דר\"ת גבוה משל רש\"י עדה\"ס, והאר\"י ז\"ל נתן טעם שלא יברך על ש\"ר שאין בכוחנו להמשיך האור הנשפע ממדרגה שרומזת לה תש\"ר של רש\"י וכ\"ש של ר\"ת וכ\"כ הרמ\"ע שלא לברך, וכן נהנו רבנן קשישאי דא\"י. הרמ\"ז באיגרותיו הנ\"מ סי' ה' והביא דבריו הרב המופלא מהרד\"ף נר\"ו במכתם א\"ח סי' ד' מחב\"ר אות ג':" + ], + [ + "יא) אף שאין מברכין כשלובש תפלין ר\"ת לבד אין להפסיק בין תפלה ש\"י לש\"ר והראיה ממ\"ש בפסקי מהרא\"י סי' ק\"י הרב בכ\"ש דף קי\"ח ע\"ג מחב\"ר אות ה' והיינו בשיחת חולין, אבל יכול לענות קדיש וכל דבר שבקדושה קודם שיניח ש\"ר של ר\"ת כיון דבלאו הכי אינו מברך, אבל ודאי לא צריך ללמוד איזה דבר במשך הנחתן דדוקא בקדיש וקדושה שהוא חייב לענות יש מקום להתיר, אבל ללמוד אין נראה בעיני להתיר דאיבעי ליה לכוין בהנחתן ולא להסיח דעתו בלימוד וכן ראיתי בס' באה\"ט סי' כ\"ה שכתב משם הרב דרכי נועם סי' יו\"ד שמותר לענות קדיש בעוד שהוא מניח תפלין של ר\"ת ברכ\"י סוף סי' ל\"א. ועוד עיין בסה\"ק כף החיים סי' כ\"ה אות נ\"ב שהארכתי בזה יעוש\"ב:" + ], + [ + "יב) בשחרית מי שיש לו תפלין דרש\"י אין לו להניח של ר\"ת לבד, ואם לא יש לו אלא תפלין דר\"ת ילבשם בשחרית בל\"ב, ובמנחה גם שיש לו תפלין של רש\"י אין לו להניח כ\"א תפלין דר\"ת עד\"ה ולא יברך, הרב המופלא מוהר\"ר דוד פארדו נר\"ו בשו\"ת מכתם לדוד א\"ח סי' ד' מחב\"ר אות ו' שע\"ת אות ו':" + ], + [ + "יג) מי שאין לו רק תפלה א' של רש\"י ותפלה א' של ר\"ת יכול להניחם אפי' לכתחלה כיון שבלאו הכי בשעת הדחק מותר להניח רק אחת מהם וכמבואר בסי' כ\"ו וכיון שמנהגנו כדעת רש\"י והרמב\"ם יברך רק על אותה שנכתבה כדעת רש\"י דהיינו אם היא ש\"ר יניחנה תחלה ויברך עליה ואח\"כ מניח ש\"י וכשיחלוץ חולץ ש\"י תחלה, שבו\"י ח\"א סי' ב' והביאו באה\"ט אות ג' שע\"ת אות ג' עיקרי הד\"ט סי' ב' אות כ\"ב בי\"ע בדיני הנחת תפלין אית ל\"ד וכתב בי\"ע שם וז\"ל ול\"נ דהשתא דגילה לן האר\"י ז\"ל דגם תפלין דר\"ת חובה נינהו ושמעלתן גדולה משל רש\"י דיניח הש\"י דר\"ת קודם בל\"ב ואח\"כ יניח ש\"ר דרש\"י ויברך עליו על מצות תפלין כנ\"ל עכ\"ל, וכן עיקר:" + ], + [ + "יד) סעי' ד' לא יניח ב' הזוגות וכו' ואם עשאו מתחלה להניח בו שניהם שרי דהוי כאלו התנה כמ\"ש סי' מ\"ב מג\"א סק\"ו ר\"ז אות ז' בי\"ע בדיני תפלין דר\"ת אות ח' ועיין לקמן סי' מ\"ב אות ל':" + ], + [ + "טו) שם שהאחד מהם הוא חול וכו' תפלין דר\"ת הוריתי שיכול לעשותם של רש\"י דאין המחלקות אלא בסדר הנחתן, ובלילה הראוני בחלומי שלא הוריתי יפה וחזרתי ועיינתי וראיתי שיש זלזול בזה לגאוני עולם שסוברים שהתפלין כשרים ופוסלים אותם ומורידן מקדושתן. לכן אני גוזר ואומר שאסור לעשות כן מן הדין, הרדב\"ז בת' כ\"י סי' שני אלפים רפ\"ו והובא בת' דרכי נועם סי' ב' וכ\"כ האחרונים דאפי' להחליף הרצועות מזל\"ז אסור וכ\"ש לפי מ\"ש בשם חכמי האמת שתפלין דר\"ת בחינה עליונה מדרש\"י ודאי אסור שמורידן מקדושתן ועמהם תמוט חכמה, ברכ\"י אות ד' והביאו בי\"ע שם אות ה' ומ\"ש הבי\"ע שם דבשעת הדחק יש להתיר עי\"ש נ\"ל דאין להקל עיין מג\"א סי' מ\"ב ס\"ק א' ומחה\"ש שם:" + ], + [ + "טז) ואם לא הניחם אדם מעולם יכול להחליף תפלין דרש\"י לר\"ת או איפכא דהזמנה למ\"ה, שו\"ת דרכי נועם סי' ב' הביאו באה\"ט סי' ז' ועיין ער\"ה אות ג' רו\"ח אות א' ויש להחמיר היכא דאפשר:" + ], + [ + "יז) וכן יכול לעשות רצועות לתפלין דרש\"י ולהתנות דכשירצה יוכל להסירם משם ולתלותם בתפלין של ר\"ת וכן להיפך שו\"ת זר\"א חא\"ח סי' ח' ודחה דברי הרב דרכי נועם סי' ב' עיש\"ב מחב\"ר או' ט' ער\"ה או' ב' עיקרי הד\"ט סי' ב' או' ו' בי\"ע שם או' ז' ולאו דוקא רצועות אלא ה\"ה פרשיות, זר\"א שם ער\"ה שם עיקרי הד\"ט שם בי\"ע שם, ומ\"ש שע\"ת או' ז' דדוקא ברצועות אבל בפרשיות ובבתים לא מהני תנאי, לא ראה הדברים בשרשם:" + ], + [ + "יח) רצועות שנמצאו ואינם יודעים אם הם של רש\"י או של ר\"ת אם באותו מקום נוהגים להניח ב' זוגות יניחם לאיזה שירצה ואם הוא במקום שהרוב מניחין של רש\"י יניחם לשל רש\"י ת' יד אליהו סי' ה' יד אהרן בהגה\"ט באה\"ט ס\"ק ז' כרם שלמה עיקרי הד\"ט שם בי\"ע שם אות ו' קס\"ה סי' כ\"ו אות ה' ועי' שם בלשכ\"ה אות ד' אמ\"ש כלל י\"ט אות ג' ועיין במש\"ז סוף אות ד':" + ], + [ + "יט) המוצא תפלין שם דמיהן ומניחן כדי שיהיו שלו ולא יעשה המצוה בשל אחרים שו\"ת בית יעקב סי' קי\"ד כרם שלמה:" + ], + [ + "כ) שם אלא יעשה שני כיסים וסימן כיס לכל וכו' אין לעשות סימנים של אותיות בגופן של תפילין להכיר בין רש\"י לשל ר\"ת אלא יהיו הסימנים בגודלן ובקוטנן של בתים וברצועותיהם וכיוצא בהם, הרמ\"ע מפאנו ז\"ל סי' ל\"ח כנה\"ג בהגה\"ט עטז\"ק שע\"ת אות ז' בי\"ע שם אות יו\"ד, וכבר נהגו לעשות התפילין של ר\"ת קטנים מרש\"י מפני כך, בי\"ע שם ובס' פע\"ת בשערי תפילין סוף פרק יו\"ד כתב שעל פי הסוד צריך להיות כן והביאו כרם שלמה וכן מנהגנו לעשות תפילין דר\"ת קטנים משל רש\"י:" + ] + ], + [ + [ + "א) נהגו בענין השיטין וכו' וכן הוא ע\"פ קבלת האר\"י ז\"ל בשער הכוונות בדרושי תפילין דרוש א' ובענין חילוקי ראשי שטין עיין טור וב\"י ואנחנו נכתוב חילוק ראשי שטין שכתב האר\"י ז\"ל בשער הנ\"ל שכן הוא מנהגנו וז\"ל בפרשיות ש\"ר פ' קדש ד' שורותיה הם אלו \"וידבר\" \"מזה\" \"בחדש\" \"בצאתי\", פ' והיה כ\"י ד' שורותיה הם אלו \"והיה\" \"וכל פטר\" \"ה' ממצרים \"פטר רחם\" פ' שמע ד' שורותיה הם אלו \"שמע\" \"נפשך\" \"לבניך\" \"לאות\" פ' והיא\"ש ד' שורותיה הם אלו \"והיה\" \"ונתתי\" \"יבולה\" \"בשבתך\" פרשיות ש\"י פ' קדש ז' שורותיה הם אלו \"וידבר\" \"את היום\" בחדש\" זבת\" \"את שבעת\" \"ה' לי\" \"ה' ממצרים, פ' והכ\"י ז' שורותיה הם אלו \"והיה\" \"רחם\" \"ואם לא\" \"זאת לשלחנו\" \"לה' כל\" \"עיניך\" פ' שמע ז' שורותיה הם אלו \"שמע\" \"את\" \"מאדך\" \"היום\" \"בביתך\" \"לאות\" \"על מזזות\" פ' והיא\"ש ז' שרותיה הם אלו\" \"והי\" \"ובכל נפשכם\" \"ואכלת\" \"ה' בכם\" \"אשר ה'\" \"בין עיניכם\" \"ביתך\" עכ\"ל:", + "ועתה נבאר כוונת הפרשיות והשיטות וכתיבת השמות מהאר\"י זלה\"ה ע\"פ הסדר שסדר הרש\"ש זלה\"ה.", + "בכללות ד' אותיות הוי\"ה יכוין לאור הא\"ס המתפשט ממדרגה למדרגה ובונה ומתקן בחי' אלו בכח בוצינא דקרדנותא:", + "בקוץ היוד העליון יכוין להשתלשלות אור העלמות ולא\"ק ולעתיק ולכתר דא\"א ולכתר דאבא:", + "ובכללות היוד יכוין לעתיק וא\"א ומוחא סתימאה:", + "ובג' קוצי היוד יכוין לקוץ העליון לכתר ודת\"י דאבא הנעשה מכתר ודת\"י דחכמה דב\"י דמ\"ה וכתר דאימא הנעשה מכתר דבינה דמ\"ה, וכתר ודת\"י דיש\"ס הנעשה מת\"ת ויסוד דב\"י דמ\"ה:", + "ובקוץ הב' האמצעי יכוין לחח\"ן דאבא הנעשה מחח\"ן דחכמה דב\"י דמ\"ה:", + "גם לחח\"ן דיש\"ס הנעשה מח\"ן דב\"י דמ\"ה:", + "ובקוץ הג' יכוין לבג\"ה דאבא הנעשה מבג\"ה דחכמה דבינה דמ\"ה, גם לבג\"ה דיש\"ס הנעשה מגו\"ה דבינה דמ\"ה, וב\"ב אותיות ו\"ד דמלוי יו\"ד יכוין לי\"ס דאי' כי אות ו הם ט\"ס עליונות הנעשית מחג\"ת ונה\"י דחכמה דב\"ן ואות ד היא המלכות הנעשת ממלכות דחכמה דב\"ן כל זה הוא קו ימין דא\"א והוא שם ע\"ב יוד הי ויו הי:", + "ובה' ראשונה דהוי\"ה יכוין כללות ישסו\"ת הראשונים והשניים הנעשים מבינה ומלכות דבינה דמ\"ה ומו\"ק ומלכות דבינה דב\"ן ומלבשים צד שמאל דא\"א מהגרון עד הטיבור והוא שם ס\"ג יוד הי ואו הי:", + "ובו' יכוין ו\"ק דמ\"ה ודב\"ן והם ז\"א והוא שם מ\"ה יוד הא ואו הא:", + "ובה' אחרונה יכוין מלכות דמ\"ה ודב\"ן היא נו\"ק והיא שם ב\"ן יוד הה וו הה:", + "גם יכוין כי היו\"ד היא כללות אבא והקוץ היוד התחתון רמוזה וכלולה אימא:", + "וב' אותיות ו\"ד הם זו\"ן הנעלמים עדיין בטיפה דאבא. גם יכוין כי היו\"ד כולל כח\"ב ואות ו הוא ז\"ח ודל\"ת היא מלכות. גם יכוין כי אות י' י\"ס דאור ישר ו\"ד עשר ספירות דאור חוזר. גם יכוין בה\"ח וה\"ג שבדעת דז\"א, שמן ששון ח\"ג על דרוש א' דתפילין, ועיין בס' נה\"ש דף ה' ע\"ג הנד\"מ ומ\"ש הרש\"ש ז\"ל בשער אנ\"ך פ\"ו ותבין, ועוד צריך שתעיין מ\"ש לקמן סי' רע\"ו אות ו' בענין סדר המשכת האותיות של השם בעת הכתיבה והכוונה שכתבתי שם, ואלו ואלו דברי אלהים חיים אלא שזו הכוונה שבכאן היא יותר בפרטות וכתבתי אותה כדי לכוין בה מי שיש לו יותר ידיעה בדברי הרב זלה\"ה:", + "וצריך האדם ליזהר כשכותב את השם שלא יפסיק בין במחשבה ודיבור בין במעשה ובפועל כי הוא פוגם מה למעלה ומה למטה כפי הכוונות הנז' בהלכות תפילין שמפריש וקוצץ בנטיעות ח\"ו כי הכל קשור כשלהבת בגחלת, מצ\"ש בדיני הכתיבה ועוד עיין בסה\"ק כף החיים סי' צ\"ח אות ג' ודו\"ק:", + "קודם שיכתוב יאמר", + "ויהי נועם מתחלה ועד סוף ואח\"כ יאמר אנא בכח וכו' בכוונה גדולה, ואח\"כ אמר ג\"פ פסוק זה לא ירעו ולא ישחיתו בכל הר קדשי כי מלאה הארץ דעה את ה' כמים לים מכסים, ואח\"כ יאמר ד' פסוקים אלו [שר\"ת שלהם הוא פסת\"ם] פנה אלי וחנני תנה עוזך לעבדך והושיעה לבן אמתך, סעפים שנאתי ותורתך אהבתי, תשמיעני ששון ושמחה תגלנה עצמות דכיתה מה יקר חסדך אלהים ובני אדם בצל כנפיך יחסיון:", + "יהי ר\"מ ה' או\"א שתעשה למען שמך הגדול פסת\"ם שעולה כמנין תפילין ותדריכני באמתך ובסודות נפלאותיך ולגלות תעלומותיך בתפאר\"ת עוז\"ך אשר בן ישראל מתפאר ופתחי סליחה תשלח מטובך לעבדך בן אמתך פב\"פ ותשרי שכינתך במעשה ידי ותצליחני בכתיבתי זאת שאני כותב תפלין לשם קדושת מצות תפלין שצויתנו אתה ה' אלהינו ותצילני מטעות הכוונה ומטעות הכתיבה למען שמך ולמען קדושת ארבע פרשיות התפלין ופסוקיהם ותבותיהם ואותיותיהם ונקדותיהם וטעמיהם ושמותיהם ושמות הקדושים והטהורים והנוראים היוצאים מהם שתהא שעה זו שעת רצון שעת רחמים שעת הקשבה ושעת האזנה ואקראך ותענני אעתיר לך ותעתר לי ובטל ממני כל מחשבות רעות מסטרא אחרא אשר יעלו במחשבתי בשעת כתיבה ותיקון התפילין ועשה למען שמך הגדול קר\"ע שט\"ן בשכמל\"ו אנס\"ו, וכן יר\"מ ה' או\"א עשה למטן שמך הגדול והקדוש שהוא בעולם העשיה יוד הה וו הה ולמען שמך הגדול שהוא בעולם היצירה יוד הא ואו הא ולמען שמך הגדול שהוא בעולם הבריאה יוד הי ואו הי ולמען שמך הגדול והמרומם שהוא בעולם האצילות יוד הי ויו הי שתהיה תפלתי מקובלת לפניך כקרבן עולה ויורד ולא תהיה שום סיבה ומונע במלאכתי בעסקי במלאכת התפילין האלו בין מטעות הכוונה בין מטעות הכתיבה שלא להטעות אותי ולקטרג ולהשטין עלי לא כל קליפה וסטרא אחרא ולא כל כת דילהון שלא יהיה שום סיבה ומונע לבלבל מחשבותי ורעיוני ותשפיע עלי שפע מבריכה העליונה מעולם האצילות לעולם הבריאה ומעולם הבריאה לעולם היצירה ומעולם היצירה לעולם העשיה ומעולם העשיה לעולם הגלגלים ומשם תשפיע ניצוץ ממאורותיך הנוראים והמופלים על עבדך פב\"פ שיהיה מבורך מרוב טובך הגדול ליחד שמך ולהגדיל גדולת מצוותיך אשר צויתה לעמך ישראל בקדושתך ברוך אתה שומע תפלה: מצ\"ש הלכות תפילין וכ\"כ מ\"ח בתיקון התפילין פ\"א אות ג' ואות ד':", + "ויכוין עוד בשם ד̠̠̠וד̠̠̠טירון שמספרו יצ\"ר הטוב עם השמונה אותיות והוא נקוד הדלתין בפתח ומ\"ו וכן ר\"ו בחולם וט\"י בחירק מ\"ח שם אות ד':", + "אח\"כ יכוין קודם שיכתוב כי כל הפסוקים של ד' פרשיות ש\"ר הם בגי' שם א\"ל היוצא משם ס\"ג שהוא שלשה יודין וא' כזה ייא\"י וגם כנגד שם א\"ל היוצא משם אהיה במלוי יודין שיש בו ג\"כ ג' יודין וא' כזה איי\"י. ובד' פרשיות ש\"י יכוין בשם א\"ל היוצא משם אהיה במלוי יודין כנ\"ל וגם אל שם אל שהוא בחסד כמש\"ה חסד אל כל היום:", + "גם יכוין כי כל ההויו\"ת שיש בד' פרשיות של תפילין הם כ\"א כמנין שם אהי\"ה, כמ\"ש בש' הכוו' דרוש ב' דתפילין ופע\"ח שער התפילין פרק י\"ד יעו\"ש:", + "סדר כתיבת תש\"ר
בתחלה יכוין להוי\"ה פשוטה שכוללת כל הד' פרשיות שבתפילין ש\"ר ולעסמ\"ב הנמשכים ממנה וגם אל ד' שמות קס\"א קמ\"ג קנ\"א ושם אדנות מלא כזה:", + "יהוה", + "י יוד הי ויד הי אלף הי יוד הי", + "ה יוד הי ואו הי אלף הא יוד הא", + "ו יוד הה ואו הה אלף הא יוד הא", + "ה יוד הה וו הה אלף דלת נון יוד אח\"כ קודם פ' קדש יכוין אל י פשוטה ושם ע\"ב ושם קס\"א כזה, יוד הי ויו הי אלף הי יוד הי ואח\"כ בכל שיטה יכוין אל י פשוטה ואל אות א' משם ע\"ב ואות א' משם קס\"א כזה:", + "{י. יוד אלף פ' זו יש בה יוד פסוקים כנגד י\"ס וכנגד י' פשוטה של הויה}
וידבר יהוה יכוין כי זה שם הויה הוא כנגד א של שם אהיה אל משה לאמר: קדש לי כל בכור פטר כל רחם בבני ישראל באדם ובבהמה לי הוא: ויאמר משה אל העם זכור את היום הזה אשר יצאתם ממצרים מבית עבדים כי בחזק יד הוציא יהוה ויכוין בזה השם כי הוא חלק א' מה' ראשונה דאהי\"ה אתכם", + "{י. הי. הי.}
מזה ולא יאכל חמץ: היום אתם יצאים בחדש האביב: והיה כי יביאך יהוה ויכוין שהוא חלק ב' מה' א' דאהי\"ה אל ארץ הכנעני והחתי והאמרי והחוי והיבוסי אשר נשבע לאבתיך לתת לך ארץ זבת חלב ודבש ועבדת את העבדה הזאת", + "{י. ויו. יוד.}
בחדש הזה: שבעת ימים מצת וביום השביעי חג ליהוה: יכוין שהוא כנגד חלק ג' מה' א' דאהי\"ה: מצות יאכל את שבעת הימים ולא יראה לך חמץ ולא יראה לך שאר בכל גבלך: והגדת לבנך ביום ההוא לאמר בעבור זה עשה יהוה יכוין שהוא כנגד ח\"ד מה' א' דאהי\"ה לי", + "{י. הי. הי.}
בצאתי ממצרים: והיה לך לאות על ידך ולזכרון בין עיניך למען תהיה תורת יהוה יכוין שהוא כנגד חלק ה' מה' א' דאהי\"ה בפיך כי ביד חזקה הוצאיך יהוה יכוין והוא כנגד חלק א' מיו\"ד דאהי\"ה ממצרים: ושמרת את החקה הזאת למועדה מימים ימימה:", + "בכללות פ' והיה יכוין לה' א' דהוי\"ה פשוטה ושם ס\"ג ושם קמ\"ג כזה ה יוד הי ואו הי אלף הא יוד הא ואח\"כ יכוין בכל שיטה אל ה' א'דהוי\"ה ואל אות אחת משם ס\"ג ואות אחת משם קמ\"ג כזה:", + "{ה. יוד. אלף. פרשה זו יש בה ו' פסוקים נגד ה\"א באל\"ף}
והיה כי יבאך יהוה יכוין שהוא כנגד חלק ב' מיוד דאהי\"ה אל ארץ הכנעני כאשר נשבע לך ולאבתיך ונתנה לך: {ב} והעברת כל פטר רחם {ג} ליהוה ח\"ג מיו\"ד דאהי\"ה וכל פטר שגר בהמה אשר יהיה לך הזכרים {ד} ליהוה ח\"ד מיו\"ד דאהי\"ה:", + "{ה. הי. הא.}

{ג} וכל פטר חמר תפדה בשה ואם לא תפדה וערפתו וכל בכור אדם בבניך תפדה: {ד} והיה כי בנך מחר לאמר מה זאת ואמרת אליו בחזק יד הוציאנו", + "{ה. ואו. יוד.}
יהוה ח\"ה מיו\"ד דאהי\"ה ממצרים מבית עבדים: {ה} ויהי כי הקשה פרעה לשלחנו ויהרג {ו} יהוה ח\"ו מיו\"ד דאהי\"ה כל בכור בארץ מצרים מבכר אדם ועד בכור בכור בהמה על כן אני זבח {ז} ליהוה ח\"ז מיו\"ד דאהי\"ה כל", + "{ה. הי. הא.}
פטר רחם הזכרים וכל בכור בני אפדה: {ו} והיה לאות על ידכה ולטוטפת בין עיניך כי בחזק יד הוציאנו {ח} יהוה ח\"ח מיו\"ד דאהי\"ה ממצרים:", + "בכללות פ' שמע יכוין לו' דהוי\"ה פשוטה ושם מ\"ה ושם קנ\"א כזה, ו יוד הא ואו הא אלף הה יוד הה ואח\"כ יכוין בכל שיטה אל ו' דהוי\"ה פשוטה ואל אות אחת משם מ\"ה ואות אחת משם קנ\"א כזה.", + "{ו. יוד. אלף.}
שמע ישראל {ט} יהוה ח\"ט מיוד דאהי\"ה אלהינו {י} יהוה ח\"י מיוד דאהיה אחד: {ב} ואהבת את {א} יהוה ח\"א מה' אחרונה דאהי\"ה אלהיך בכל לבבך ובכל", + "

{פ' זו יש בה ו' פסוקים נגד ו' פשוטה, ועוד יכוין להמשיך הויו\"ת דפ' קדש לג' הויו\"ת ז' שבפ' זו בסוד חכמה וחסדים.}", + "
נפשך ובכל מאדך: {ג} והיו הדברים האלה אשר אנכי מצוך היום על לבבך: {ד} ושננתם", + "{ו. ואו. יוד.}
לבניך ודברת בם בשבתך בביתך ובלכתך בדרך ובשכבך ובקומך: וקשרתם", + "
לאות עד ידך והיו לטטפת בין עיניך: {ו} וכתבתם על מזזות ביתך ובשעריך׃{ו. הא. הה.}", + "בכללות פ' והיה יכוין לה' אחרונה שבהוי\"ה פשוטה ולשם ב\"ן ושם אדני מלא כזה.", + "ה יוד הה וו הה אלף דלת נון יוד ואח\"כ יכוין בכל שיטה אל אות ה' אחרונה דהוי\"ה ואל אות א' משם ב\"ן ואות אחת משם אדני כזה.", + "{ה. יוד. אלף.}
{פ' זו יש בה ז' פסוקים לרמוז שהיא במלכות המקבלת מכח\"ב חג\"ת נה\"י שעליה, ועוד יכוין להמשיך ז' הויות דפ' והיה כי יביאך לד' הויו\"ת שבפ' זו בסוד בינה וגבורות.}
{א} והיה אם שמע תשמעו אל מצותי אשר אנכי מצוה אתכם היום לאהבה את יהיה ח\"ה מה' אחרונה דאהי\"ה אלהיכם ולעבדו בכל לבבכם ובכל נפשכם: {ב} ונתתי מטר ארצכם בעתו יורה ומלקוש ואספת דגנך ותירשך ויצהרך.", + "{ה. הה. דלת.}

{ג} ונתתי עשב בשדך לבהמתך ואכלת ושבעת: {ד} השמרו לכם פן יפתה לבבכם וסרתם ועבדתם אלהים אחרים והשתחויתם להם: {ה} וחרה אף {ג} יהוה ח\"ג מה' אחרונה דאהי\"ה בכם ועצר את השמים ולא יהיה מטר והאדמה לא תתן את", + "{ה. וו. נון.}
יבולה ואבדתם מהרה מעל הארץ הטבה אשר {ד} יהוה ח\"ד מה' אחרונה דאהי\"ה נתן לכם: {ו} ושמתם את דברי אלה על לבבכם ועל נפשכם וקשרתם אתם לאות על ידכם והיו לטוטפת בין עיניכם: {ז}ולמדתם אתם את בניכם לדבר בם", + "{ה. הה. יוד.}
בשבתך בביתך ובלכתך בדרך ובשכבך ובקומך: {ח}וכתבתם על מזוזות ביתך ובשעריך: {ט}למען ירבו ימיכם וימי בניכם עד האדמה אשר נשבע {ח}יהוה ח\"ה מה' אחרונה דאהי\"ה לאבתיכם לתת להם כימי השמים על הארץ", + "סדר תש\"י", + "יכוין שבארבעה פרשיות אלו יש ל\"א פסוקים כנגד שם א\"ל היוצא משם אהיה דיודין כזה איי\"י וגם אל שם א\"ל שבחסד כמש\"ה חסד אל כל היום כמש\"ל, וגם יכוין שיש בד' פ' אלו כ\"א אזכרות כנגד שם אהיה כמש\"ל", + "ואח\"כ יכוין להוי\"ה פשוטה שכוללת ד' פרשיות אלו ולד' שמות היוצאים מד' אותיות הוי\"ה והם ס\"ג מ\"ה ב\"ן ושם אדני מלא וגם אל קס\"א קמ\"ג קנ\"א כזה:", + "יהוה", + "י יוד הי ואו הי ה יוד הא ואו הא ו יוד הה יו הה ה אלף דלת נון יוד אלף הי יוד הי אלף הא יוד הא אלף הה יוד הה", + "ואח\"כ קודם פ' קדש יכוין אל י' פשוטה דהוי\"ה פשוטה ואל שם ס\"ג וקס\"א ושילוב קס\"א וס\"ג: כזה י יוד הי ואו הי אלף הי יוד הי שלוב אלף יוד ה הי יוד ואו הי הי", + "ואח\"כ בכל שיטה יכוין אל מ\"ב אותיות לע\"ב ואל י' פשוטה להוי\"ה פשוטה וששה אותיות מן מ\"ב דע\"ב ושלושה אותיות מן שילוב קס\"א וס\"ג ויחבר בתחלה עמהם י' פשוטה דהוי\"ה פשוטה כאשר מצויר לפניך:", + "פ' זו יש בה עשרה פסוקים כנגד י\"ס וכנגד י' של הוי\"ה פשוטה", + "{יהוה יוד הי ויו הי יוד ויו דלת הי יוד ויו יוד ויו הי יוד י יהוה יו יאל}

{א} וידבר {א}יהוה כנגד א' דאהי\"ה אל משה לאמר: {ב}קדש לי כל בכור פטר כל רחם בבני ישראל באדם ובבהמה לי הוא:{ג}ויאמר משה אל העם זכור.", + "{יהוה יוד הי ויו הי יוד ויו דלת הי יוד ויו יוד ויו הי יוד י ד הי ויו פ יו}
את היום הזה אשר יצאתם ממצרים מבית עבדים כי בחזק יד הוציא {א}יהוה חלק א' מה' ראשונה דאהי\"ה אתכם מזה ולא יאכל חמץ: {ד}היום אתם יצאים", + "{יהוה יוד הי ויו הי יוד ויו דלת הי יוד ויו יוד ויו הי יוד י הי יוד ו ד הי}
בחדש האביב: {ה}והיה כי יביאך {ב}יהוה ח\"ב מה' ראשונה דאהי\"ה אל ארץ הכנעני והחתי והאמרי והחוי והיבוסי אשר נשבע לאבתיך לתת לך ארץ", + "{יהוה יוד הי ויו הי יוד ויו דלת הי יוד ויו יוד ויו הי יוד י יו דלת ה הי י}
זבת חלב ודבש ועבדת את העבדה הזאת בחדש הזה: {ו}שבעת ימים תאכל מצת וביום השביעי חג {ג}ליהוה ח\"ג מה' ראשונה דאהי\"ה: {ז}מצות יאכל את", + "{יהוה יוד הי ויו הי יוד ויו דלת הי יוד ויו יוד ויו הי יוד י י יוד וי וד ו}
את שבעת הימים ולא יראה לך חמץ ולא יראה לך שאר בכל גבלך: {ח}והגדת לבנך ביום ההוא לאמר בעבור זה עשה", + "{יהוה יוד הי ויו הי יוד ויו דלת הי יוד ויו יוד ויו הי יוד י ו יוד וי או ה}

{ד} יהוה ח\"ד מה' ראשונה דאהי\"ה לי בצאתי ממצרים: {ט}והיה לך לאות על ידך ולזכרון בין עיניך למען תהיה תורת {ה}יהוה ח\"ה מה' ראשונה דאהי\"ה בפיך כי ביד חזקה הוציאך", + "{יהוה יוד הי ויו הי יוד ויו דלת הי יוד ויו יוד ויו הי יוד י ו הי יוד י הי}

{א}יהוה ח\"א מיו\"ד דאהי\"ה ממצרים: {ד}ושמרת את החקה הזאת למועדה מימים ימימה:", + "{ה יויד הא ואו הא אלף הא יוד הא שלוב אלף יוד הא הא יוד ואו הא הא}

קודם פ' והיה יכוין אל ה' א' דהוי\"ה פשוטה ואל שם מ\"ה ואל שם קמ\"ג ואל שילוב קמ\"ג ומ\"ה כזה. ואח\"כ בכל שיטה יכוין אל מ\"ב דס\"ג ואל ה' פשוטה וששה אותיות מן מ\"ב דס\"ג וג' אותיות מן שילוב קמ\"ג ומ\"ה ויתבר בתחלה עמהם ה' א' דהר\"ה פשוטה כאשר מצוייר לפניך: ", + "{יהוה יוד הי ואו הי יוד ויו דלת הי יוד ואו אלף ואו הי יוד ה יהוה יו האל}
{פ' זו יש בה ששה פסוקים כנגד הא באלף}
{א}והיה כי יבאך {ב} יהוה ח\"ב מיו\"ד דאהי\"ה אל ארץ הכנעני כאשר נשבע לך ולאבתך ונתנה לך: {ב}והעברת כל פטר", + "{יהוה יוד הי ואו הי יוד ויו דלת הי יוד ואו אלף ואו הי יוד ה ד הי ואו פ יו}
רחם {ג}ליהוה ח\"ג מיו\"ד דאהי\"ה וכל פטר שגר בהמה אשר יהיה לך הזכרים {ד}ליהוה ח\"ד מיו\"ד דאהי\"ה {ג}וכל פטר חמר תפדה בשה", + "{יהוה יוד הי ואו הי יוד ויו דלת הי יוד ואו אלף ואו הי יוד ה הי יוד ו ד הא}
ואם לא תפדה וערפות וכל בכור אדם בבניך תפדה: {ד}והיה כי ישאלך בנך מחר לאמר מה", + "{יהוה יוד הי ואו הי יוד ויו דלת הי יוד ואו אלף ואו הי יוד ה יו דלת ה הא י}
זאת ואמרת אליו בחזק יד הוציאנו {ה} יהוה ח\"ה מיו\"ד דאהי\"ה ממצרים מבית עבדים: {ה} ויהי כי הקשה פרעה", + "{יהוה יוד הי ואו הי יוד ויו דלת הי יוד ואו אלף ואו הי יוד ה י יוד וא וד ו}
לשלחנו ויהרג {ו}יהוה ח\"ד מיו\"ד דאהי\"ה כל בכור בארץ מצרים מבכר אדם ועד בכור בהמה על כן אני זבח", + "{יהוה יוד הי ואו הי יוד ויו דלת הי יוד ואו אלף ואו הי יוד ה ו אלף וא אוה}

{ז}ליהוה ח\"ד מיו\"ד דאהי\"ה כל פטר רחם הזכרים וכל בכור בני אפדה: {ו}והיה לאות על ידכה ולטוטפת בין", + "{יהוה יוד הי ואו הי יוד ויו דלת הי יוד ואו אלף ואו הי יוד ה ו הי יוד א הא}
עיניך כי בחזק יד הוציאנו {ח}יהוה ח\"ח מיו\"ד דאהי\"ה ממצרים:", + "{ו} יוד הה וו הה אלף הה יוד הה שילוב אלף יוד הה הה יוד וו הה הה}

קודם פ' שמע יכוין אל ו' פשוטה דהוי\"ה פשוטה ואל שם ב\"ן וקנ\"א ואל שילוב קנ\"א וב\"ן כזה ואח\"כ בכל שיטה יכוין אל מ\"ב דמ\"ה ואלו ו' פשוטה וששה אותיות מן מ\"ב דמ\"ה וג' אותיות מן שילוב קנ\"א וב\"ן ויחבר בתחלה עמהם ו' דהוי\"ה פשוטה כאשר מצוייר לפניך", + "{יהוה יוד הא ואו הא יוד ואו דלת האלף ואו אלף ואו הא אלף ו יהוה יו ואל}
{פ' זו יש בה ז' פסוקים על ו' פשוטה ועוד יכוין להמשיך ז' הויות דפ' קדש לג' הויות שבפ' זו בסוד חכמה וחסדים}
{א}שמע ישראל {ט}יהוה ח\"ט מיו\"ד דאהי\"ה אלהינו {י}יהוה ח\"י מיו\"ד דאהיה אחד: {ב}ואהבת", + "{יהוה יוד הא ואו הא יוד ואו דלת הא אלף ואו אלף ואו הא אלף ו ד הא ואו פ יו}
את {א}יהוה ח\"א מה' אחרונה דאהיה אלהיך בכל לבבך ובכל נפשך ובכל", + "{יהוה יוד הא ואו הא יוד ואו דלת הא אלף ואו אלף ואו הא אלף ו הא יוד ו ד הה}
מאדך: {ג}והיו הדברים האלה אשר אנכי מצוך", + "{יהוה יוד הא ואו הא יוד ואו דלת הא אלף ואו אלף ואו הא אלף ו או דלת ה הה י}
היום על לבבך {ד} ושננתם לבניך ודברת בם בשבתך", + "{יהוה יוד הא ואו הא יוד ואו דלת הא אלף ואו אלף ואו הא אלף ו א אלף וא וד ו}
בביתך ובלכתך בדרך ובשכבך ובקומך: {ה}וקשרתם", + "{יהוה יוד הא ואו הא יוד ואו דלת הא אלף ואו אלף ואו הא אלף ו ו אלף וא ו הה}
לאות על ידך והיו לטטפת בין עיניך: {ו}וכתבתם", + "{יהוה יוד הא ואו הא יוד ואו דלת הא אלף ואו אלף ואו הא אלף וו הא אלף הה ו}
על מזזות ביתך ובשעריך:", + "{ה אלף דית נון יוד}

קודם פ' והיה יכוין אל ה' פשוטה דהוי\"ה פשוטה ושל שם אדנ\"י כזה ואח\"כ בכל שיטה יכוין אל ס\"ג וקס\"א ומ\"ה ואדנ\"י ואל ה' פשוטה וששה אותיות מן ס\"ג וקס\"א ומ\"ה אדנ\"י וב' אותיות מן אדני מלא ויחבר בתחלה עמהם ה' דהוי\"ה פשוטה כאשר מצוייר לפניך", + "{יוד הי ואו הי אלף הי יוד הי יוד הא ואו הא אלף דלת נון יוד ה יוד הי ו הא}
{פ' זו יש בה ט' פסוקים לרמוז שהיא מלכות המקבלת מכח\"ב הג\"ת נה\"י שעליה ועוד ימין להמשיך ו' הויות דפ' והיה כי יביאך לד' הויו\"ת שבפ' זו בסוד בינה וגבורות
{א}והיה אם שמע תשמעו אל מצותי אשר אנכי מצוה אתכם היום לאהבה את {ב} יהיה ח\"ב מה' אחרונה דאהי\"ה אלהיכם ולעבדו בכל לבבכם", + "{יוד הי ואו הי אלף הי יוד הי יוד הא ואו הא אלף דלת נון יוד ה או הי אל לף}
ובכל נפשכם: {ב}ונתתי מטר ארצכם בעתו יורה ומלקוש ואספת דנגך ותירשך ויצהרך: {ג}ונתתי עשב בשדך לבהמתך", + "{יוד הי ואו הי אלף הי יוד הי יוד הא ואו הא אלף דלת נון יוד ה פ הי יוד דל}
ואכלת ושבעת: {ד}השמרו לכם פן יפתה לבבכם וסרתם ועבדתם אלהים אחרים והשתחויתם להם: {ה}וחרה אף", + "{יוד הי ואו הי אלף הי יוד הי יוד הא ואו הא אלף דלת נון יוד ד, הי יוד ה תנ}

{ג}יהוה ח\"ג מה' אחרונה דאהי\"ה בכם ועצר את השמים ולא יהיה מטר והאדמה לא תתן את יבולה ואבדתם מהרה מעל הארץ הטבה", + "{יוד הי ואו הי אלף הי יוד הי יוד הא ואו הא אלף דלת נון יוד ה א ואו הא ונ}
אשר {ד}יהוה ח\"ד מה' אחרונה דאהי\"ה נתן לכם: {ו}ושמתם את דברי אלה על לבבבם ועל נפשכם וקשרתם אתם לאות על ידכם והיו לטוטפת", + "{יוד הי ואו הי אלף הי יוד הי יוד הא ואו הא אלף דלת נון יוד ה אלף דלת יו}
בין עיניכם: {ז}ולמדתם אתם את בניכם לדבר בם בשבתך בביתך ובלכתך בדרך ובשכבך ובקומך: {ח}וכתבתם על מזוזות", + "{יוד הי ואו הי אלף הי יוד הי יוד הא ואו הא אלף דלת נון יוד ה נון יוד דה}
ביתך ובשעריך: {ט}למען ירבו ימיכם וימי בניכם על האדמה אשר נשבע {ה}יהוה ח\"ה מה' אחרונה דאהי\"ה לאבתיכם לתת להם כימי השמים על הארץ:", + "ועיין היטב בשער הכוונות דרוש התפילין ובשמן ששון שם מ\"ש סדר כתיבת התפילין בשם הרש\"ש ז\"ל ודו\"ק ותבין כל סדר הכוונה שכתבנו רק שאנו כתבנו אותם בפרטות יותר וכל כוונת שיטה במקומה כדי להקל על הסופר המכוון שלא יתבלבל וכמו שמצאתי מסודר בכ\"י ידידנו הרב המקובל האלהי כמהר\"ר שאול חיים דווך הכהן נר\"ו בעל המחבר איפה שלימה על אוצ\"ח:", + "ודע דאע\"ג שכתוב שם בש\"ש קודם פ' והיה אם שמוע ג\"פ מילוי אדני א\"צ לכוין כ\"א פעם אחת כיון שאח\"כ בכוונת השיטות לא כתב הרב לכוין כ\"א פ\"א ה\"ה קודם הפ' אין לכוין כ\"א פ\"א:", + "ועוד דע דמ\"ש בשער הכוו' ביו\"ד דמילוי המילוי דשם ס\"ג הוא\"ו מלא באלף הוא ט\"ס וצ\"ל להיות מלא ביו\"ד כמ\"ש בסידור הרש\"ש ז\"ל בכל הכוונות של מילוי המילוי דשם ס\"ג הוי\"ו של היו\"ד מלא ביו\"ד יעו\"ש:", + "ועוד צריך שתדע הקדמה אחת שאל תחשוב שיש למעלה ח\"ו שום אות או נקודה אלא הכל הוא לשכך את האוזן של בני אדם היושבים בעולם הזה החומרי שאינם יכולים לידע באורות העליונים וע\"כ ציירו להם בשמות ואותיות אבל האמת הוא שכל שם ואות ונקודה הם רומזים לאורות עליונים וזכים שאין אנו יכולין לידע מהותן וכל אחד ואחד רומז אל איזה אור פרטי וכמו שהעמיק הרחיב בזה מהרח\"ו ז\"ל בהקדמתו לשער ההקדמות יעו\"ש:", + "ואח\"כ יתייגם שעטנ\"ז ג\"ץ ובד\"ק תי\"ה ויכוי' בכוונת התגין הכתובה אצלינו בסי' ל\"ו אות ט\"ו:", + "ויעשה הבתים והרצועות והקשר והתפירה ע\"פ הכוו' שכתבנו בסי' ל\"ב אות קע\"ה יעו\"ש:", + "ודע דאין חילוק בין תפילין דרש\"י לר\"ת אלא בענין ההויה, כי כפי סברת רש\"י היא כס' וכפי סברת ר\"ת היא בסוד יההו הויות אהדדי אבל בכל שאר הפרטים אין הפרש ביניהם שער הכוונות דרוש י' וכ\"כ משנת חסידים בתיקון תפלין פרק ט\"ו אות א' וז\"ל, אח\"כ יכתוב תפילין דר\"ת בכל הפרטים שנכתבו אותם דרש\"י וכו' עי\"ש, וכ\"ה סדר הכוונות לתפילין דשמושא רבא:" + ] + ], + [ + [ + "א) סעי' א. צריך לדקדק בכתיבת האותיות שלא תשתנה צורת שום אחת מהן וכו' הנה בענין צורת האותיות מרן ז\"ל בב\"י הביא מקונטריס ה\"ר יצחק ברוך שאמר ושאר פוסקים, ודע שיש בתמונות ההם דברים שהם מכתב אשכנזי ויש חילוק מכתיבת ספרדים לכתיבת אשכנזים, וכ\"כ נוב\"י חי\"ד סימן פ' שכתב ספרדי חלוק, עיין לד\"א סימן י\"ג אות ג', לכן בכל אות אחר שנביא בקיצור דברי ב\"י בשם ב\"ש קמא ובתרא נביא תמונת ספרד כאשר כתבם מו\"ק והביאם לד\"א בסי' הנז:", + "א. תהיה נקודה העליונה כעין יו\"ד ועוקץ קטן עליה, ויהיה פניה עם העוקץ הפוך כלפי מעלה, ויהיה ירך היו\"ד דבוק אל גג הגוף באמצע הגג, ויהיה סוף הגג עקום למעלה מאחריו קצת, והנקודה שלמטה תהיה רחוקה מן ראש של הגוף כשיעור עובי קולמוס וחצי, ולנקודה התחתונה יהיה עוקץ קטן למטה לצד ימין מפני שתמונתה כמו יו\"ד שתלוי בתג שלה בגוף האלף, ויהיה עוקץ שמאל של נקודה עליונה מכוון כנגד עוקץ ימין של נקודה תחתונה, ב\"י בשם ב\"ש. והספרדית נקודה שעל האלף אינה יו\"ד ממש, אלא ראשה משופע ועולה, והירך שלה יוצא ממנה למטה קרוב לצד ימינה, אך לא בסופה, כי גגה עובר עליו מעט לאחוריה, גם אין נגיעתו בגוף באמצעו, כי אם מעט למטה מהאמצע, ולנקודה שתחתיה אין עוקץ בצד ימינה, אבל יש לה עוקץ בשמאל יוצא מתוך העוגל כלפי מטה. לד\"א שם, ולפי קבלת האר\"י ז\"ל בשער הכוונות בדרושי תפלין דרוש ב' כל האלפי\"ן שבתפלין יהיו בצורת יו\"ד דהיינו נקודה שלמעלה מן הוא\"ו תהיה בצורת יו\"ד ונקודה התחתונה תהיה בצורת דלת:", + "אם כתב יו\"ד העליונה הפוכה אם אפשר לתקן בנקל יתקן. קס\"ה סימן ה' בצורת האל\"ף. ומשמע אבל אם א\"א לתקן יהיה כמו שהוא, והיינו שהוא בתפילין, אמ\"ש כלל ה' אות ד' וכ\"כ פ\"ת סי' ער\"ד אות ה' בשם פמ\"א ח\"א סימן ס\"ו בס\"ת שנכתבו האלפי\"ן בהפוך יודי\"ן אין לפסול בשביל זה, וכן השיני\"ן והצדי\"ן שנכתבו בהפוך יודי\"ן אין לפסול בדיעבד עי\"ש, וכ\"כ בתשובת נוב\"י מה\"ת חי\"ד סימן קע\"א עיין שם אמ\"ש שם:", + "ואם הראשון מהאלף הוא כעין קוים פשוטים כזה א פסול. ואסור לתקן בתו\"ם משום שלכ\"ס, וכן כל כיוצא בזה אשר האותיות צריכים להיות כראשים עליהם ונעשו כעין קוים פשוטים שפסול הוא. אמ\"ש שם ועיין בדברינו לסי' ל\"ב אות ק\"ו:", + "ב. תהיה מרובעת ויהיה לה עוקץ חד למעלה לצד ימין נוטה לצד אל\"ף ועקב עב למטה. ומקל קטן למעלה בצד שמאל על פניה [כי תמומתה כמו דל\"ת תוך גרון של וי\"ו] ב\"ש. בספרדית אין לה עוקץ חד למעלה לצד ימין. אדרבא היא עגולה מעט בחוץ לצד אחד כמין רי\"ש אבל יש לה זוית בפנים ודבוק ירכה למטה במושבו קרוב לקצה ימין אך לא בסוף רק המושב עובר תחתיה מעט כעובי קולמוס לצד ימינה. אבל גם להרדב\"ז בספר מגן דוד לורתה דו לד\"א שם. ומנהגנו פה בגדאד יע\"א אין עושין לה מקל למעלה לצד שמאל על פניה:", + "ואם נעשה הבי\"ת בלא עקב למטה כזה ב היינו שאינו יוצא מאחוריה למטה מהקו התחתון אין לפסוק רק שלא יהיה עגול. פ\"ת סימן ער\"ד אות ה' בשם ח\"ס סי' רס\"ה אמ\"ש שם. ואם נראית ככ\"ף פסולה ואם ספק מראין לתינוק ר\"ז בצורת הבי\"ת קס\"ה שם בצורת הבי\"ת ועיין פרמ\"ג בפתיחה לסי' ל\"ב בצורת הכ\"ף ובקס\"ה שם בלשכ\"ה אות ט\"ו:", + "ג. יהא ראשו וגופו דומה לזי\"ן. ראשו עב ורגל ימין יורד למטה מעט יותר מירך שמאל. והירך יהיה משוך עב וקצת בשיפוע וקצת נמוך. וג' תגין על ראשו ב\"ש: וכתב בספר מו\"ק למג\"ד צורתה וי, ולספרדים תמונתה זו כדברי ב\"ש. לד\"א שם ומ\"ש ב\"ש והירך יהיה משוך עב וקצת בשיפוע וקצת נמוך ביאור הענין הוא כי היו נוהגים לכתוב את הנו\"ן כפופה. מושבה התחתון משוך לצד שמאל יותר מן ראשה. כדי השיעור. שאם תפשוט תהא נו\"ן פשוטה. וכן היו כותבין את הצדי\"ק הכפופה כדלקמן. ואם היו כותבין את הנו\"ן או את הצדי\"ק הכפופה שוה לשאר אות בארכו ולא יותר. אז אם היו סומכין אות אחד אליהן בע\"כ יהיו צריכין להרחיק למעלה. כגון וזה אינו נכון ולכן התקנה הוא שיעשה אותם יותר ארוכות. כי אז יכול להסמיך את האות השני גם למעלה כגון והנה גם את הגימ\"ל היו נוהגים לכתוב כן שהירך השמאלי נמשך לצד שמאל יותר מן ראשו. כי תמונתה שתהא נראית כעין נו\"ן כפופה כמ\"ש בב\"י. ולכן גם אותה צריכין לעשותה יותר ארוכה משאר האותיות, ואמנם ספרי דידן לא נהיגי הכי אלא כדעת ספר האשכול וכדעת הריא\"ם. קס\"ש שם בלשכ\"ה אות ז' והיינו שימשוך גופה קצת לצד ימין ואז לא יצטרך למשוך אותו גם לצד שמאל. וג\"כ לא יצטרך להאריכה יותר משאר אותיות:", + "ד. יהיה גגה ארוך ורגלה קצרה [שאם יהיה רגלה ארוך מגגה יהיה דומה לכף פשוטה] ולצד ימין יהיה לה עקב טוב. ואינו די שיהיה לה זוית חד כי תמונתה כמו שני ווי\"ן סגורין. ויהיה העקב כנגד ראש וי\"ו האחד ועוקץ על פניה כנגד וי\"ו שניה. ורגלה פשוט קצת בשיפוע כנגד גימ\"ל ב\"ש. בספרדית אין הרגל פשוטה בשיפוע לימין אלא שוה כגגה. לד\"א שם:", + "ה. תהיה כמו דל\"ת רק שנקודה תלויה בה כמו דל\"ת ויו\"ד ואותה הנקודה לא תגע למעלה בגגה. ולא תהיה הנקודה משונה אלא תהיה למעלה דק ולמטה עב מעט עקומה למטה לצד הימין אבל לא לצד שמאל פן תדמה לתי\"ו. ולא תהיה הנקודה רחוקה מגגה יותר מעובי קולמוס, ולא תהיה סמוכה לגג עד שאדם בינוני לא יוכל להכיר בחלק שביניהם בריחוק ד' אמות ולא תהיה הנקודה נגד אמצע הגג, אלא תהיה בצד שמאל נגד סוף הגג. ומקל קטן בצד שמאל על פניה ב\"ש. בספרדית הרגל הימין ישרה כשל דל\"ת ובאשכנזית פשוטה לאחוריה ג\"כ כדל\"ת והנקודה התלויה היא קו קטן פשוט עב מעט באמצעיתו. ואינה עקומה כלל. צורתה דו וכן למג\"ד ולמצת שמורים די ועוקץ היו\"ד העליון יהיה דק מאד שיראה כנוגע ואינו נוגע ע\"פ הסוד. מור וקציעה לד\"א שם. ואם נעשה כעין רי\"ש ובתוכו נקודה כשר אמ\"ש כלל ה' אות ד':", + "מ\"ש ב\"י ולא תהיה סמוכה לגג עד שאדם בינוני לא יוכל להכיר החלק שביניהם ברחוק ד' אמות. כתב בת' הרמ\"ע סי' ל\"ו לאו דוקא. ובציר מהכי סגי שאדם בינוני יכירנו היטב מעל ס\"ת שע\"ג התיבה כשהוא קורא מג\"א סע\"ק א' אמ\"ל שם לד\"א שם בי\"מ שם. ובדיעבד כל שנפרדת מגגה אפילו כחוט השערה כשרה דלא פסול אלא א\"כ נוגעת ממש ב\"ח:", + "ואם האריך גג הה\"א והרגל כתב באמצעיתה פסול ודוקא שהאריך הגג יותר מדאי. אבל אם מעט אין קפידא. ואם ה\"א זו משם הוי\"ה. אף אם האריך יותר מדאי לא יגע בו יד. דהא איכא מאן דאמר שאפי' אם הרגל באמצעה כשר [עיין מג\"א סי' ל\"ב סע\"ק ל\"ג ונ\"ל דעכ\"פ יש להבחין ע\"י תינוק אם קוראה כראוי. קס\"ה סי' ה' בצורת ה\"א] ובשאר תיבות יגרור הרגל השמאלי מהמקום שנכתב, ויכתבנו בסוף הגג, אמ\"ל בתמונת האותיות בצורת אות ה' לד\"א שם בי\"מ בתמונת האותיות בצורת אות ה' קס\"ה שם אמ\"ש כלל ה' אות ד' ועיין פרמ\"ג בפתיחה לסי' ל\"ב [והוא סוף הסי'] בצורת אות ה' שכתב אם עשה הרגל באמצע הגג. יוכל לגרור הגג שיהיה שוה לרגל. ואין בזה משום ח\"ת וכ\"כ אמ\"ש שם בשם עצ\"ל ועיין לקמן בצורת הקו\"ף בד\"ה אם:", + "אם נעשה ה\"א בשני רגלים בתוכה מותר לגרור רגל האמצעי אף בשם הקדוש אמ\"ש שם בשם משנת אברהם וכן יכול להניח ג\"כ כמו שהוא וכשר, והבנין עולם בסי' נ\"ד מסתפק בזה הובא במשנת אברהם אמ\"ש שם וע\"כ יש להחמיר:", + "ואם נעשה ה\"א זו בשני רגלים אלו מצד ימין פסול. דהוי שנוי אות. וכן אם נעשה ה\"א כעין וי\"ו ובתוכו נקודה במקום ה\"א. ונראה כגימ\"ל פסול. אמ\"ש שם בשם הנז' ויעשה רגל השמאלי של הה\"א שווה עם רגל הימני, כי הפרמ\"ג [א\"א סי' ל\"ב אות ל\"ג] מסתפק אם יש להכשיר באינו שוה כזה ה (בדפוס הרגל מעט חתוכה) ולתקן ג\"כ ח\"ת הוא, וכן לא יעשה רגל השמאלי רחוק מהרגל הימיני ומהקו כזה ד, אמ\"ש שם:", + "ו. תהיה עגולה לצד ימין שלא תדמה לזי\"ן ואע\"פ שראש הזי\"ן עובר משני צדדין. מ\"מ חיישינן פן תינוק דל\"ח ול\"ט יקראהו זיי\"ן ויהיה פסול. וראשה קצר שלא תדמה לרי\"ש ופניה שוים. שאם היה באלכסון לא היה כתיבה תמה כ\"א שבורה [צ\"ל כ\"א משיטא והיינו כתב הנקרא משיטא וכ\"ה בס' ב\"ש מלא\"ש כלל כ\"ו אות י\"א בבינה] ורגלה ארוך שלא תדמה ליו\"ד ופשוט בשוה שלא תהיה כמו כתיבה שבורה באמצע דקה רק תמה ושלימה. ועוביה מתמעט והולך מעט מעט עד שתהיה חדה למטה וזה רומז לסוד ב\"ש:", + "ו. ראשה משופע קצת וקוץ עליה. ולמצת שמורים ו גוף ראש וקוץ. מו\"ק לד\"א שם מ\"ש בשם מצ\"ש כן הוא בשער הכוו' בדרוש הנז'. והיינו בתפלין ולא בס\"ת כנזכר בס' מצ\"ש דף ל\"א ע\"א ובשער הכוו' בדרוש הנז' וכ\"כ ר\"ז וקה\"ס בצורת הוי\"ו:", + "אם נמצא רגל הוי\"ו ארוך כמו נו\"ן פשוטה אע\"פ שראשה עגול מ\"מ חיישינן שמא תינוק יקראנה נו\"ן ויהיה פסול. אמ\"ל שם לד\"א שם בי\"מ שם. וצורת וי\"ו קטיעא עיין בדברינו להל' ס\"ת סי' ער\"ד:", + "ז. ראשה יהיה עב ומרובע ועובר על גופה מב' צדדין ולא יהיה רגלה ארוך שלא תדמה לנו\"ן פשוטה ב\"ש. ובספרדית אין הראש מרובע אלא עקום מעט באלכסון כלפי מעלה. ועובר על גופה מב' צדדין אבל לא בשוה. כי הירך יוצא ממנה בצד ימין קרוב לסופו. ועכ\"פ נוטה מאמצע הראש לימין וגם תחלתו של הירך למעלה במקום דבוקו לראש הוא דק מאד. ויורד ומתעבה בעקום מעט לאחוריו. וחוזר ומתדקדק לפניו. והנה הראש הזי\"ן בנקודה עליונה של האל\"ף עם קו שלה, מור וקציעה לד\"א:", + "אם משך רגל הזי\"ן מן הצד ולא מן האמצע, אלא שחזר ועקם כלפי אמצע כזה פסול. ח\"ס חי\"ד סי' רס\"ט פ\"ת סי' ער\"ד אות ה' אמ\"ש שם:", + "ואם נעשה כעין וא\"ו אף שעשה עליו תגין פסול. שער אפרים סי' פ\"א והובא בפ\"ת שם אמ\"ש שם:", + "ח. יהיו שני רגליה דומים לשני זייני\"ן ממש, ולא כמו דל\"ת וזי\"ן דאמרינן בהבונה דאי נטל גגה דחי\"ת ומשוי לה תרי זייני\"ן וגגה גבוה באמצע. דאמרינן בהקומץ (כט:) חזינן להו לספרי דוקני דחטרי לגגיה דחי\"ת כלומר חי ברומו ש\"ע. ופי' ר\"ת שהוא מלשון חטוטרות גמל. ופי' גג גבוה באמצע. אבל רש\"י פי' חוטרא מקל, והוא מצד שמאל, ואנחנו עושין כדברי שניהם ועובי קולמוס תהיה בין ב' זייני\"ן כדי שתהא החי\"ת מרובעת ארכה כרחבה ב\"ש. ובספרדית אינה כשני זייני\"ן אלא גג שלה רחב הוא עם הירך כצורת רי\"ש וקצת עושין אותו כמין דל\"ת וכן למג\"ד צורתה דו או וד והיינו דל\"ת הפוכה, ורגל שמאל הוא קו ישר עב מעט ראשו דק במקום שנוגע בגג למעלה. מו\"ק לד\"א ומנהגנו פה בגדאד יע\"א לעשותה ב' זיינו\"ן כמ\"ש ב\"י בשם ב\"ש:", + "מ\"ש ר\"ז וקס\"ה שעל פי קבלת האר\"י ז\"ל צ\"ל רגל הימני כמו וי\"ו בתפילין וקו החטוטרת שעל רגל הימין יהיה עב ושל רגל השמאל יהיה דק בשער הכוונות בדרוש הנז' שהביא צורת האותיות שיש בהם שינוי בכתיבת תפלין לא נזכר מזה כלום. רק בס' מצ\"ש בדף ל\"א ע\"א ובמשנת חסידים בתיקון תפלין פ\"א או' ט' הביאו צורה זו, על כן אין לסמוך ע\"ז כמ\"ש הרש\"ש בספר נה\"ש דף ס' ע\"ב דאין לסמוך על ספרי המקובלים ח\"י ומ\"ח וכיוצא, כי אם על דברי האר\"י ז\"ל ותלמידו מהרח\"ו ז\"ל שסמך הרב ידו עליו ועיין שם בדף נ\"ח ע\"א:", + "אם עשה חי\"ת תמונת ב' זייני\"ן וגג רחב [דהיינו שעשה ב' זיינין רחוקים וגג רחב עליהם פרמ\"ג א\"א] פסולה משום דלא הוי חטוטרת מג\"א סע\"ק ג' אמ\"ל שם לד\"א שם קס\"ה שם מלא\"ש כלל כ\"ו בצורת החי\"ת אמ\"ש שם ויש מתירין א\"ר או' כ\"ב בשם מי\"ט והביאו ח\"ס חי\"ד סי' רנ\"ח אמ\"ש שם בשם מי\"ט ובשם ס' סת\"ם הל' תפלין סי' כ\"ה ובשעת הדחק אם אין ס\"ת אחר יש לסמוך על מי\"ט לקרות בזה. ח\"ס שם וה\"ה שאין להוציא ס\"ת אחר בשביל זה. קס\"ה שם בלשכ\"ה או' י\"א ואף לדברי האוסרים דוקא אם האריך יותר מדאי אבל מעט אין קפידא וכשר, אמ\"ש שם וכ\"מ מתשובת דרכי נועם חא\"ח סי' א':", + "וכן אם נעשה חי\"ת כתמונת ב' דלתי\"ן, וכן אם נעשה כתמונת דל\"ת וזיי\"ן או כתמונה ב' ווי\"ן עם חטוטרת יש פוסלים, ובתפלין אין תיקון משום שלכ\"ס, ויש מכשרין בדיעבד כל מיני חיתי\"ן ואין להוציא ס\"ת אחרת אמ\"ש שם בשם ת' עה\"ג וזכרון יוסף ונו\"ב קמא ות' מגיד מראשית סי' א' ותולדות יעקב הובא במשנת אברהם, אבל בחול יש לתקן כל הספרים אמ\"ש שם בשם נוב\"י וקס\"ה ולד\"א ובית אהרן ותפלין אין בידנו לפסול ולגנוז שמות הקדושים, לכן דעתי נוחה להכשירם בדיעבד, אמ\"ש שם מלשון משנת אברהם בשם בארות המים סי' כ':", + "ואם נעשה החי\"ת בתמונת דל\"ת וזי\"ן אז אם נעשה החטוטרת באופן שמגעת לאמצע קו הדל\"ת כזה אז אפי' בתו\"ם מותר לגרור מעט מקו הדל\"ת באמצע לעשותו זיי\"ן ואין בזה משום ח\"ת, אבל אם החטוטרת מגעת לתחלת הדל\"ת כזה אז אסור לגרור מהדל\"ת, ואף לעבות מקודם החטוטרת לצד הימין על הדל\"ת ואח\"כ לגרור באמצע אסור בתו\"ם אמ\"ש שם:", + "אם נעשה החי\"ת כדעת רש\"י כשרה, ב\"י בשם מ\"כ מג\"א שם אמ\"ל שם לד\"א שם אמ\"ש שם רק שיעשה תג עליו לבסוף לצד שמאל, להורות כוונת חז\"ל חי ברומו ש\"ע, אמ\"ש שם ואם לא עשה לה תג בצד שמאל הפרמ\"ג בפתיחה לסי' ל\"ב בצורת החי\"ת נסתפק בזה. והאמ\"ש החליט לאסור אבל בב\"י בשם מ\"כ משמע שאינו אלא לכתחלה, וכן בחידושי רע\"ק הוכיח במישור בכל ענין החטוטרת אינו אלא למצוה מ\"ה. ובדיעבד אין מעכב אך אם אפשר בקל לתקן צריך לתקן, דהוי כלכתחלה עי\"ש והביאו קס\"ה שם בלשכ\"ה אות יו\"ד ואף לדברי האוסרים נ\"ל דבתו\"ם אם לא עשא התג בשעת כתיבה מותר לעשותה אח\"כ ואין בו משום שלכ\"ס כמו בקוצו של יו\"ד כיון שהתינוק קורא אותו חי\"ת ועיין לקמן בצורת היו\"ד:", + "חית זו כדעת רש\"י אפילו האריך בה כשרה בדיעבד. ואע\"פ שאינה מרובעת מג\"א שם אש\"א שם ר\"ז שם אמ\"ל שם לד\"א שם ח\"ס שם קס\"ה שם, ואע\"פ שיש אומרים שהחי\"ת כדעת רש\"י אם האריך בה פסולה, והיא סברת א\"ר ודעמיה הביאם אמ\"ש באו' הנז' סברת המתירים עיקר כי הם הרבים וכן מנהגנו:", + "אם נמצא בס\"ת קצת חיתי\"ן בחטוטרת וקצתן בלי חטוטרת אין כאן תרתי דסתרי כי גם לדעת רש\"י חי\"ת בחטוטרת כשרה ח\"ס שם קס\"ה שם בלשכ\"ה או' יו\"ד:", + "אם נמצא בס\"ת חי\"ת דר\"ת בחוטר רחב אסור למחוק ולכתוב במקומה חי\"ת רחב דרש\"י משום דהוי הורדה ח\"ס שם אמ\"ש שם:", + "אם נמצא בס\"ת חיתי\"ן, כעין נו\"ן הפוכה מצד ימין ונו\"ן כפופה מצד שמאל והחטוטרת ע\"ג כזה יש לפסול ומ\"מ גם בזה אין להוציא ס\"ת אחר קס\"ה שם בלשכ\"ה אות י\"ב אמרי שפר שם:", + "אם עשה חטוטרת בשאר אותיות כגון בה\"א או בתא\"ו או במ\"ם סתומה או בשאר אותיות אין להכשיר. אך נראה שיכול לתקן אף בתו\"ם ואין בזה משום שלכ\"ס. ולא משום ח\"ת מאחר שלמותר הוא וכל היתר כנטול דמי אמרי שפר שם:", + "בענין צורת החטוטרת יש שעושין אותה כזה: ויש שעושין אותה כזה: א\"ר או' ט' בשם מי\"ט ודעת הא\"ר עיקר כצורה הא' אבל דעת הח\"ס חי\"ד סימן רע\"א כצורה השניה וכן מנהגנו:", + "אם כתב חי\"ת של רש\"י בלא חטוטרת ורוצה לעשות אח\"כ במקום ההוא חי\"ת בחטוטרת אינו רשאי לגרור באמצע הגג ולעשות עי\"ז ב זייני\"ן ולעשות חטוטרת עליהם, אמ\"ש שם ובכלל י\"א אות א' ועיין לעיל בדברינו לסי' ל\"ב אות פ' ואות ח\"ף:", + "ט. יהיה ראשה קצת ארוך כי תמונתה כמו כ\"ף וזיי\"ן ומשפיל ראשה קצת מפני שגם גופה משוך תחתיו באלכסון ואז תיטב תמונת הכ\"ף ועוד שאז יעשה הראש עגול למעלה ולא יהיה ראוי להושיב כתרי התגי\"ן. שאם ראש ראשון שווה והגון להתגין כמו ראש השני לא היו מדלגין עליו להושיב כתרי התגין על ראש השני דומיא דאין מעבירין על המצות והיינו טעמא שהיודי\"ן שבצד ימין כעי\"ן וצד\"י ושי\"ן כולם פניהם למעלה ועוקץ פני הראש משוך מעט לתוכו, אבל לא יכוף אותו הרבה ב\"ש. לספרדית ראש הימיני משפיל עצמו לתוכה ומשפיע מאד למג\"ד בה ב' ציורים כז או רנ הפוכה. גג שלה נמוך ושפל כאלו הוא נשבר מור וקציעה לד\"א שם:", + "מ\"ש ר\"ז וקס\"ה בסימן הנז' לפי קבלת האר\"י ז\"ל ראש שמאל שלה יהיה כוי\"ו ישרה בתפילין הוא לפי דברי מצ\"ש דף ל\"א ע\"א אבל לפי דברי מהרח\"ו בשער הכוונות בדרוש הנז' אף בתפילין יהיה כמו זיי\"ן ואין לזוז מדבריו כמ\"ש לעיל:", + "אם לא כפף עוקץ פני הראש לתוכו וכן אם לא עשה ראש השמאלי כמו זיי\"ן כשר ויכול לתקן אח\"כ ואין בו משום שלכ\"ס פרמ\"ג בפתיחה לסימן ל\"ב בצורת הטי\"ת:", + "י. יהיה ראשו ופניו שוים כדי שיראה שהות כתיבה ולא משיטא ויהיה לה רגל קטן ולא יהיה גדול פן תדמה לרי\"ש והרגל יהיה עקום להיטיב צורתו ותג על פניה ועוקץ קטן יורד למטה כדאמרינן בהקומץ אפילו קוצו של יו\"ד מעכב ופירש רש\"י דזהו רגל ימין שכפוף והקשו התו' פשיטה לכך פי' ר\"ת שראש שמאל של יו\"ד כפוף למטה אלמא שרש\"י ור\"ת מצריכים רגל לצד ימין וגם מה שפירש ר\"ת שראש שמאל כפוף למטה ודאי ע\"ז לא פליג רש\"י דאמרינן בפסיקתא מה יו\"ד יש לה נקודה אחת למטה רמז לרשעים שיורדים ונקודה אחת למעלה רמז שעתידים לעלות משמע שיש לה עוקץ מלמטה וכנגדו תג מלמעלה והעוקץ של מטה יהיה קצר יותר מן הרגל פן תדמה לחי\"ת ומה\"ט נמי יעקם רגל היוד ב\"ש. בספרדית ראשה ופניה אינם שווים כי הראש מחציו ואילך עוקם עצמו כלפי מעלה בעובי קצת עד שמתדקדק ונעשה תג עליו נמשך ממנו ומעצמו ואין עוקץ יורד כנגדו וכלל כל ראשי אותיות שהן כעין יו\"ד שווים הם בדבר הזה כגון יו\"ד שעל האל\"ף וראשי הזיי\"ן והטי\"ת והלמ\"ד והעי\"ן והצד\"י והשי\"ן כל אלה הראשון דומים ממש ליו\"ד אבל הרגלים היוצאים מאלו הראשון אינם נמשכים מתוך ירכי היודי\"ן שבראשיהם אלא רובם נמשכים מהם בצד ימין סמוך לקציהם וקצת סופרים מוציאין רגליהם מאמצען חוץ מראש השמאלי שעל הצד\"י שהוא משונה מכל אלו ולמצ\"ש יו\"ד יש לה ג' קוצין וזה כב\"ש מו\"ק לד\"א שם.מ\"ש בשם מצ\"ש דיו\"ד יש לה ג' קוצין כן הוא בזהר ויקרא דף י\"א ע\"ב ובשער הכוו' וז\"ל שער הכוו' בדרוש הנז' באות יו\"ד כלם יהיה להם ג' קוצין א' למעלה וא' באמצע וא' למטה עכ\"ל ומ\"ש וזה כב\"ש כ\"כ גו\"ר כלל ב' סי' י\"א ופי' אחת למעלה היינו קוץ העליון וא' באמצע היינו קוץ שנמשך מקוץ העליון למטה וא' למטה היינו רגל היו\"ד וקרי ליה קוץ שמכיון שכבר הזכיר שארית הקוצות תו ליכא להקפיד אי קרי ליה להך תחתון קוץ אי קרי ליה רגל יעו\"ש, אבל במשנת חסידים בתיקון תפלין פ\"א או' יו\"ד פי' דג' קוצין של היו\"ד הם קוץ העליון והגוף והרגל ועי\"ש באות ט' ובפ' ב' או א' וכדבריו משמע בזו\"ח דף ק\"ך וקכ\"א ע\"א אבל בזוהר ויקרא שם דף יו\"ד ע\"ב משמע כדברי הגו\"ר יעו\"ש:", + "אם כתב אות אחרת תחלה ואח\"כ עשה קוץ השמאלי כתב ב\"י בשם האגור דהוי שלכ\"ס ויגנזו אבל בשם הריא\"ס כתב בתו\"מ אם לא עשאן לא פסל מאחר ששם יו\"ד עליה אף בלא אותו קוץ שמצד שמאל אבל ברגל של צד ימין אם לא עשאה בתחלה אין לתקנה אח\"כ בתו\"מ משום שאין נקרא יו\"ד אלא אותו רגל ונמצא כותב שלכ\"ס עכ\"ל. וכן פסקו האחרונים דאם לא עשה קוץ השמאל של יו\"ד בתחלה בתו\"מ יכול לתקנה אח\"כ ואין בו משום שלכ\"ס ט\"ז סע\"ק א' וכתב שדעת מר\"ן ז\"ל שלא כדברי האגור מג\"א בסי' ל\"ב סע\"ק ל\"ו א\"ר אות כ\"י פרמ\"ג במש\"ז או' א' ובפתיחה לסי' ל\"ב בצורת היו\"ד בי\"ד סימן כ\"ו ר\"ז קס\"ה סי' ט' אות ה' אמ\"ש שם.", + "אם כתב יו\"ד בלא קוץ השמאלי לר\"ת ואח\"כ כתב מקודם פשיטא דהוי שלכ\"ס דהשתא לקולא אמרינן דיכול לתקן כ\"ש לחומרא דשם אות עליה והוי שלכ\"ס פרמ\"ג א\"א ריש סי' ל\"ב:", + "אם בקריאת ס\"ת בשבת נמצאת יו\"ד חסירה משני קוצין אלו לא יוציאו ס\"ת אחר ויגמרו הקריאה בברכות כמשפט ואחר השבת יתקנוהו אמ\"ל שם בשם בי\"ד סי' הנז' לד\"א שם בי\"מ שם ודלא כר\"ז וקס\"ה:", + "י' שאין לה עוקץ בשמאלה ולמעלה אין לפסול כי י\"א שאין צריך עוקץ ממש בולט לחוץ ונמשך למטה רק זוויות למעלה ולמטה לאפוקי עגולה ח\"ס חי\"ד סי' רס\"ה פ\"ת סי' רע\"ד או' ה' אמרי שפר שם:", + "אם נמצא יודי\"ן כמין ריש\"ן הן בקריאת התינוק והן שעינינו רואות שהוא כרי\"ש פסול אמ\"ש שם בשם משנת אברהם ועוד עיין בדברינו לעיל לסי' ל\"ב או' צ\"ו וצ\"ז בעניין שינוי יודי\"ן", + "כ. כפופה תהיה עגולה מכל צד ולא יהיה לה שום זוית ופניה יהיו למעלה ולמטה שוים ב\"ש:", + "ואם עשה לה זוית באחוריה מלמעלה כשרה אם היא עגולה מלמטה. ר\"ז וכן משמע בב\"י באות הפ\"א ד\"מ או' ז' אבל הפרמ\"ג בפתיחה לסי' ל\"ב כתב כל שיש לה זוית בין מלמעלה בין מלמטה פסולה והקס\"ה סי' ה' ואמ\"ש שם הביאו ב' הסברות וכתב בלשכ\"ה או' ט\"ו דיש לסמוך להכשיר בדיעבד כשנמצא כן בס\"ת בשעת קריאה שלא להוציא ס\"ת אחר עיי\"ש ונראה דה\"ה דיש להכשיר בתו\"ם בכה\"ג דהוי כדיעבד משום שלא להצריכן גניזה עיין בדברינו לעיל בצורת החי\"ת בד\"ה וכן, ובסי' ל\"ב או' ס\"ה אבל אם עשה לה זוית למטה אע\"פ שעגולה למעלה אין להכשיר. לשכת הסופר שם:", + "ך פשוטה גגה קצר שלא תדמה לרי\"ש לכן לא ימשוך אותה בסוף השטה לעשותה ארוכה כלל ואע\"ג דבהג\"מ פירש דאין למשוך שום אות כלל זה הוא דוקא למצוה אבל אי עביד לא פסל דהא הלכה מרווחת בישראל דבגט מאריכין אותיות כדת משה וישראל אבל כ\"ף פשוטה אם מאריך גגה יותר מרגלה פסול, וכתב רא\"ם שכל הפשוטות צריכים להיות ארוכות [לכתחלה ר\"ז וקס\"ה] כשיעור שאם נכפלו יהיו כפופות ומה\"ט לא יעשה לכ\"ף פשוטה זוית למעלה אלא תהיה עגולה כמו רי\"ש שאם כופפין אותה שתיעשה כ\"ף כפופה דאין חילוק ביניהם רק שזו פשוטה וזו כפופה ב\"ש. וכתב ב\"י בשם האגור שכ\"ף פשוטה צריכה להיות ארוכה כפלים כגגה וכ\"כ מג\"א סי' ל\"ב סע\"ק כ\"ו אמ\"ל שם לד\"א שם:", + "ואם נעשה לה זויות למעלה כמו דל\"ת יש פוסלין ויש מכשירין. עיין מג\"א באות הנז' אמ\"ל שם ונראה דלכתחלה צריך לכתוב עגולה כרי\"ש אבל בדיעבד אין לפסול לד\"א שם בי\"מ שם קס\"ה שם וכן מנהגינו להכשיר בדיעבד ועכ\"פ גם מי שירצה להחמיר נראה דיכול לתקנה גם בתו\"מ ע\"י הוספת דיו לעשותה עגולה ולא הוי משום זה שלכ\"ס דצורתה עלי' מקרי כמ\"ש הפרמ\"ג [בפתיחה לסי' ל\"ב בצורת הכף] ודלא כר\"ז שהחמיר בזה כדעת הריא\"ם לשכ\"ה שם אות ט\"ז:", + "ל צריך להיות צוארו ארוך כוא\"ו וראשו עגול לצד ימין ולצד שמאל זוית לראשו כי תמונת הלמ\"ד היא כמו כ\"ף כפופה ועליה וא\"ו ומטעם זה יהיה זנבה עב וכפוף היטב לפניה ותהיה עגולה מאחריה לצד ימין ככ\"ף כפופה אבל לצד שמאל מקום חבור גופה וצוארה יהיה לה זוית בסוף הוא\"ו שיורד בדקות לצורת כ\"ף וראשה יהיה כפוף לפניה [וכל זה לכתחלה ר\"ז קס\"ה] ועל ראשה ב' עוקצים מפני הסוד וכתב ב\"י בשם הריא\"ם שב' התגין שעל ראשה רמז לחסד ודין וע\"כ הימיני גדול ב\"ש. בספרדית בראשה כעין יו\"ד קטנה מעט וצוארה זקוף ודק למעלה ועקום מעט לאחריו במקום דבוקו בנקוד שעליו וגופה לצד ימין אינו עגול ממש אלא הוא למטה מהצואר כעין רי\"ש שרגלה קצר ויוצא ממנו קו באלכסון משופע לצד שמאל ומתעקם לצד אחריו לימין בסוף הדקות שלו ונעשה עב מעט לד\"א שם:", + "ואם לא האריך את הצואר כמו וא\"ו אלא עשאו כעין יו\"ד יש פוסלין אמ\"ל שם בשם הריב\"ש לד\"א שם. ומ\"ש מו\"ק והבאתיו בסמוך אינו דומה ממש. לד\"א שם, ויש מכשירין, אמ\"ש שם, ועיין מלא\"ש סי' כ\"ו או' כ\"א וכ\"ב בבינה ואמ\"ש בשולי היריעה או' ד' וכתב קס\"ה שם בלשכ\"ה או' י\"ז דאם נמצא כן בס\"ת בשעת קריאה שא\"א לתקן יש להכשיר וכן אם נמצא כן בשם הקודש או בתו\"ם יש להכשיר אבל במקום שיכולין לתקן צריכין לתקן עי\"ש. ועיין אמ\"ש שם בשולי היריעה או' ד' שכתב בשם משנת אברהם די\"א אפילו לדעת הפוסלים היינו אם לא עשה הצואר בסוף הגג ממש כדינו רק מעט לפנים אבל אם עשה בסוף הגג ממש י\"ל דאנו מצרפין היו\"ד לרוחב הגג ויהיה ו' מדובק לרוחב הגג עי\"ש. וכן מנהגינו להכשיר בדיעבד אם נעשה הצואר כמין יו\"ד בסוף הגג אפי' בס\"ת:", + "ואם נעשה הוא\"ו כעין קו פשוט עיין בדברינו לעיל סי' ל\"ב או' ק\"ו ואם נמצא על הלמ\"ד הוא\"ו הפוך כזה דינו כקו פשוט, אמ\"ש שם בשם מש\"א:", + "ואם כתב על הלמ\"ד שני ווי\"ן גרע מהא עם שני רגלים ופסול הוא ובשם שאינו נמחק צ\"ע אם לתקן אמ\"ש שם בשם הנז':", + "לכתחלה לא יאריך הלמ\"ד שמפסיד צורת האות שהוא כו ובדיעבד כשר אמ\"ל שם לד\"א שם בי\"מ שם:", + "בספר גן המלך סי' קי\"ד הביא בשם הרדב\"ז שצריך להיות הכ\"ף של הלמ\"ד דוקא הצד שלמטה עד כנגד הצד שלמעלה כדי שיהיה לה ממש תמונת כ\"ף כפופה עם וא\"ו, והוא ז\"ל חלק עליו וכ' שאין דעת הפו' שצריך להיות לה תמונת כ\"ף בהחלט אלא לומר שקרובה להיות כך אבל לא לעיכובא עי\"ש והביאו קס\"ה שם בלשכ\"ה אות י\"ח, ופשיטא שאם עשאו ככ\"ף ממש אינו מעכב לשכ\"ה שם ועיין אמ\"ש שם:", + "מ פתוחה תהיה למעלה לצד ימין עגולה ולמטה יהיה לה זווית ולא עקב כמו בי\"ת אבל אין לעשות המ\"ם גם למטה עגולה כי מ\"ם פתוחה ומ\"ם סתומה שוים ואם יהיה שמה עגולה שמא תדמה הסתומה לתינוק לסמ\"ך כי האותיות צריכות להיות ניכרות להדיא וגגה יהיה למעלה שוה ולא עגול ויהיה ארוך עד כנגד מושבה שתהא מרובעת ועוד כי תמונתה כ\"ף וא\"ו, ועוד כדי שתדמה למ\"ם סתומה. ומה\"ט יהיה הנקודה משוך כמעט בשוה כדי שלא יהיה הפגם שבניהם גדול כשיעור שיתרחב מחמת פתחה. כי פניה של מ\"ם סתומה וא\"ו עומדת ופניה של מ\"ם פתוחה וא\"ו מוטה קצת. כי בתמונה שניהם וא\"ו והחרטום יוצא למטה מן הנקודה באורך ב' קולמוסים, כי תמונת הנקודה והחרטום וא\"ו ויגיע עד כנגד מושב התחתון כדי שיהיה ראוי לסתום, ב\"ש. בספרדית. אין גגה שוה ולא ארוך עד כנגד מושבה, והוא עגול כדמות ראש ימיני של הטי\"ת עם רגלו, רק שאינו כפוף כ\"כ לפניו, מו\"ק לד\"א שם:", + "ם סתומה תהיה עגולה למעלה לצד הימין, ולמטה יהיה לה זויות לימין ולשמאל ויסתום אותה לגמרי וגגה יהיה עובר חוץ לסתימה כשיעור עובי קולמוס, כי גם היא תמונת כו רק שהיא סתומה, ב\"ש וי\"א שגם למעלה בצד ימין תהיה מרובעת, ב\"י שם בשם האגור וכן מנהגינו:", + "אם מ\"ם סתומה למטה עגולה ותינוק קוראה סמ\"ך פסול. לד\"א שם בי\"מ שם אות מ\"ד:", + "מם סתומה שהרחיב רק צד העליון למלאת השטה, אם אפשר לתקן בקל הנה מה טוב. ואם בשם אלקים נמצא כזה ישאר כך וכשר, ושם ביאר דתמונות הכתובות בב\"י לאו לעיכובא ופוק חזי כתב ספרדי יש בהם כמה שינוים ממ\"ש בב\"י נוב\"י יו\"ד סימן פ' לד\"א שם בי\"מ שם אות מ\"ו ועיין לשכ\"ה שם אות כ\"א:", + "נ כפופה ראשה כמו זי\"ן והראש קצר, ומושבה משוך לצד שמאל היטב יותר מן הראש. שלא תדמה לבי\"ת וצוארה קצת ארוך כדי להסמיך אות אצל ראשה, ויהיה לה קצת עקב. שהרי תמונתה כמו זי\"ן עומדת תוך וא\"ו ותהיה שמה עגולה, שאם תפשיטנה תהיה פשוטה, וכן כל האותיות הכפופות צ\"ל עגולות למטה, שאם תפשיטנה תהיה פשוטה, ב\"ש ועיין מ\"ש לעיל בצורת הג':", + "אם עשה נו\"ן כפופה כעין צורת וא\"ו למעלה ולא כעין זי\"ן משו\"ע דבי רב משמע דכשר בדיעבד, אמ\"ש שם בשם משנת אברהם וכ\"כ קס\"ה שם בלשכ\"ה אות כ\"ג וכן משמע מס' לד\"א ומנהגנו לכתחלה עושין אותה כן:", + "ן פשוטה תואר צוארה כמו זי\"ן, אך שהיא ארוכה כשיעור שתהיה ראויה להיעשות נו\"ן כפופה ב\"ש:", + "ואם היא קצרה מראין לתינוק, ואם קוראה זי\"ן פסולה. ר\"ז שם קס\"ה שם:", + "אם עשאה כמין וא\"ו ארוכה פסולה. לד\"א שם בי\"מ שם קס\"ה שם אמ\"ש שם ואפי' אם היא מתוייגת שער אפרים סי' פ\"א והביאו פ\"ת סי' רע\"ד אות ה' וכן אם משך הקו מן הצד ולא מן האמצע אלא שחזר ועקם כלפי האמצע כזה פסול ח\"ס חי\"ד סי' רס\"ט פ\"ת סי' רע\"ד אות ה' אמ\"ש שם:", + "ס תהיה מלמעלה גגה שוה. ותהיה עגולה מג' רוחותיה שלא תדמה למ\"ם סתומה. וגגה עובר חוץ לסתימה כשיעור עובי קולמוס [לכתחלה ר\"ז קס\"ה] שגם היא תמונתה כ\"ף וא\"ו כמו מ\"ם סתומה ואין חילוק בין מ\"ם סתומה לסמ\"ך רק שזו בעלת זויות ולזו אין לה זויות, ב\"ש. בספרדית למטה בשמאל אינה עגולה אלא שרגלה להשמאלי אינו נמשך מן למעלה בשוה. אלא מתעקם מעט לצד ימין קרוב לסופו, עד שפוגע במושבה בזוית רחב, ונעשה מושבה קצר מו\"ק לד\"א שם:", + "ע יהיה ראש הראשון כעין יו\"ד שפניה מעט כלפי מעלה מטעם שנתבאר גבי אות ט' וגופה תהיה בעמידה כדי שנוכל להסמיך אות אצלה, וראש השני הוא כמו זי\"ן עומד בה ולא מוטה מטעם שנתבאר למעלה שם ב\"ש. ובמו\"ק כתב צורת ראשה כעין יו\"ד ויוצא ממנה כעין קו דק באלכסון מעט ויש שמושכין הקו מגוף היו\"ד שבראשו והרי היא כדמות וא\"ו עקומה קצת ולמטה מן הקו יוצא מושבה עב ורחב ונמשך לפניו באלכסון מעט כלפי מטה ודמות הזי\"ן שבה נוגע למטה בירכה במקום העב למעלה מחציו למג\"ד צורתה נוז אמנם למצ\"ש הב' קוים שלה כווי\"ן ולא כזייני\"ן, לד\"א הם ומ\"ש בשם המצ\"ש כן הוא בשער הכוונות בדרוש הנז' והיינו בכתיבת תפלין כנזכר בשער הכוונות ובמצ\"ש דף ל\"א:", + "פ כפופה יהיה לה זויות למעלה מבפנים ומבחוץ, אבל למטה אין לעשות כלל זוית מבחוץ, כי אם מבפנים, כי תמונתה כמו כ'ף, וכשאין לה זוית למטה תיחשב תמונת כ\"ף אע\"פ שיש לה זויות למעלה ותהיה רחבה קולמוס וחצי כדי לתלות בה הנקודה מבפנים שלא תגע ויהיה לה עוקץ על פניה, ותהיה הנקודה למטה לצד שמאל עגולה ותלויה באותו עוקץ, כי הנקודה ומשך העוקץ יהיו בתמונת ואו, ב\"ש. בספרדית יש לנקודה שבתוכה עוקץ בשמאלו למטה לצד חוץ מו\"ק לד\"א שם. למג\"ד צורתה כי:", + "ף פשוטה יהיה לה זוית קטן למעלה. אבל תהיה משוכה לאחוריה כמו כפופה, שאם תכפפנה תהי' מאחוריה כמו כ\"ף, ב\"ש. ויש אומרים שהפ\"א פשוטה צריכה להיות עגולה למעלה כמו הפ\"א כפופה למטה, ב\"י שם בשם הגמ\"י ר\"ז שם קס\"ה שם:", + "פ כפופה ופשוטה, הנקודה צריך ליגע בגג, ואם לא נגע ותינוק קורא פ\"א יש לתקן כבסי' ל\"ב סעיף כ\"ה פרמ\"ג בפתיחה לסי' ל\"ב בצורת הפ\"ת:", + "הנקודה לא תגע בשום מקום כ\"א בקו היורד משמאל על פניה, ב\"י שם בשם ב\"ש לבוש אמ\"ל שם לד\"א שם קס\"ה שם, ונראה דבתו\"מ אם נגעה הנקודה בשום מקום חוץ מהקו היורד על פניה בקו דק ולא נשתנית צורת הפ\"א מותר לתקן כמו ביודי השי\"ן, עיין בדברינו לסי' ל\"ב אות ק\"ח [ומ\"ש אמ\"ש שם דאם יצא מן הנקודה שבתוך הפ\"א מצד שמאל קו קטן ונוגע בקצהו בתחתיתו בקו התחתון, מותר בגרירת הקו קטן לבד, ואין בזה משום ח\"ת ולא משום שלכ\"ס, צ\"ע דהא נשתנית צורתה לצורת מ\"ם סתומה] ואם נגעה יותר ממקום דבוקה פסול אמ\"ל שם. לד\"א שם והיינו הוא\"ו ההפוך לתוכו נעשה כעין קו פשוט בלא ראש כזה כי זה נקרא נגע יותר ממקום דבוקו ואסור לתקן בתו\"מ, אמ\"ש שם ועיין לעיל סי' ל\"ב סעי' י\"ח בהגהה, ובדברינו שם אות ק\"ו:", + "ואם עשה פ\"א כזה שהנקודה אינה משוכה בשוה עם הגג הפרמ\"ג שם מסתפק בזה, והאמ\"ש שם כתב שמותר להעבות הוא\"ו ההפוך לעשותו בשוה עם הגג ואין בזה משום שלכ\"ס:", + "ויזהר בפ\"א פשוטה בנקודה שבתוכה שלא תהיה הפוכה לצד חוץ פן תדמה לתי\"ו ב\"י בשם הריא\"ס אמ\"ל שם לד\"א שם קס\"ה שם ואם עשה כן שהפך הנקודה כלפי חוץ הפרמ\"ג שם בצורת התי\"ו מסתפק בזה אבל אם עשה כן בפ\"א כפופה מכשיר בודאי אמ\"ש שם:", + "ף פשוטה א\"צ להיות כפלים בגגו אלא במשהו סגי. פרמ\"ג שם אמ\"ש שם ועיין בדברינו לעיל בצורת הכ\"ף פשוטה:", + "צ כפופה יהיה ראשה הראשון כעין יו\"ד שפניה קצת כלפי מעלה מטעם שנתבאר גבי אות טי\"ת וירכה ידביק באמצע צוארה ויזהר שלא ידביקנה למטה פן תראה תארה לעי\"ן וראשה השני כמו זיי\"ן וצוארה קצת ארוך כדי להסמיך אות אצל ראשה ומושבה משוך לצד שמאל היטב כי תואר גופה כמו נו\"ן ובעקמימותה תהיה עגולה כמו בכל הכפופות, ב\"ש. מ\"ש וצוארה קצת ארוך וכו' עיין בדברינו לעיל בצורת הגימ\"ל. בספרדית הראש הימיני כעין יו\"ד הפוכה והשמאלי יו\"ד ישרה פושטת רגליה לאחוריה עד שפוגעין סמוכים זל\"ז בראש גופה שתחתיהם והוא כדמות נו\"ן או כ\"ף כפופה קטנה וגגה קצר ויותר נראה שהראש הימיני יהיה כראש האל\"ף אם ירכו וכן משמע במג\"ד שכתב צורתה ני ובמצ\"ש צורתה כתמונה ראשונה מו\"ק לד\"א שם ומ\"ש בשם מצ\"ש כן הוא בס' הכוו' בדרוש הנז' והיינו בכתיבת תפלין כנזכר לעיל ומנהגנו לעשות היו\"ד של הימין הפוכה אף בס\"ת ככתיבת ספרדית שזכר מו\"ק:", + "ץ פשוטה יהיו ראשיה כמו של צד\"י כפופה וירכה תרד למטה מן דבוק הראשים [לכתחלה ר\"ז קס\"ה] כדי שתהא ראויה לעשותה צד\"י כפופה ב\"ש:", + "אם צד\"י פשוטה מחובר היו\"ד והזי\"ן ומשם ולהלאה אין שום רגל משוך צ\"ע אבל אם יש כמלוא אות יו\"ד כשר פרמ\"ג בפתיחה לסי' ל\"ב בצורת הצד\"י אמ\"ש שם:", + "ק יהיה גגה שוה ואחוריה יהיה ירכה עקום היטב כי תמונת רגלה כ\"ף ותלוי בה רגל ולמענה יהיה הרגל קצת עב ומתמעט והולך כי תמונתו כמו נו\"ן פשוטה ומהאי טעמא יהיה שיעור ארכה כאורך עובי ג' קולמוסים וחצי כדי שיהיה ראוי לכוף ולעשות נו\"ן עקומה ולא יאריכנו יותר ויש למשוך אותו קצת באלכסון כנגד רגל ימין ולא יגע למעלה בגג ולא יקרבנו אל הגג עד שאדם בינוני ברחוק ד' אמות לא יוכל להכיר החלק ולא ירחיקנו מן הגג יותר מטובי קולמוס ומקל קטן לצד שמאל על פניה, ב\"ש. בספרדית אין ירכה עקום היטב בעגול אלא ע\"י קווים המשפיעים אותו שהראשון עב מהשני וישר יותר והרגל שבה דק למעלה כמו למטה אלא שבאמצעיתו הוא קצת עב וכן כל רגלי האותיות השמאליים דקין הן למעלה בתחלת יציאתן במקום דבוקן בראש האותיות כמו בתכליתן וכתמונה ראשונה מוכח כמג\"ד שציירה רן מו\"ק לד\"א שם:", + "ואם נגע רגל שמאל בגג או בירך פסול, קס\"ה שם ואפי' אם הדבוק הוא דק מאד מלא\"ש כלל כ\"ז בצורת הקו\"ף ועיין בדברינו לעיל סי' ל\"ב או' ק\"א:", + "אם נמצא בס\"ת קו\"ף שרגלה הארוך באמצע הגג ה\"ה הביא מחלוקת הרדב\"ז וגן המלך ונראה דבשבת אם נמצא זה בס\"ת לא יוציאו אחר ויש לסמוך על ג\"ה וכן נוטין דברי כנה\"ג וא\"ר סי' ל\"ב ס\"ק מ' אבל אח\"כ יתקנהו לצאת י\"ח הרדב\"ז ובי\"ד כנ\"ל לד\"א שם ונראה דגם בתפלין אם נמצא כן יש להכשיר בדיעבד כמ\"ש לעיל בסי' ל\"ב אות ס\"ה ובזה הסי' בצורת החי\"ת בד\"ה וכן ועיין בדברינו לסי' ל\"ב אות קכ\"ו בזה הסי' בצורת הה\"א", + "ס\"ת שרגלי כל הקופי\"ן דבוקות לגג יגרור כל הרגל כולו ויתקן ואין לחוש למנומר יכין ובועז ח\"א סי' כ\"ד יעש\"ב לד\"א שם:", + "ר תהיה עגולה ממש מאחוריה שלא תדמה לדל\"ת ופניה שווים שלא תהיה כתיבה משיטא וגגה ארוך וירכה קצר שלא תדמה לכ\"ף פשוטה ב\"ש. והטעם שצריך להיות גגה ארוך כדי שלא תדמה לוי\"ו ב\"י שם:", + "ש. ראשה הראשון יהיה כמו יו\"ד שפניה כלפי מעלה וראש השני יהיה כמו כן כמו יו\"ד שפניה למעלה ועוקץ קטן עליה וראש הג' יהיה כמו זיין כמו שנתבאר הטעם בצורת הטי\"ת וימשוך הגוף בשפוע למטה עד כנגד ראש השלישי וידבק ראש האמצעי לצד שמאל למטה ואז יהיו הג' ראשים מחוברים למטה במקום אחד ועומדים על רגל אחד ושמה יהיה חד למטה כמו הקו\"ף והרי\"ש. בספרדית הגוף נמשך מהראש הראשון סמוך לסופו באלכסון מעט או בקצהו בשיפוע כעין וא\"ו עקומה קצת לפניה למטה וכן הראש השני שוה ממש בתמונתו ובמשך ארכו שמשפיע לפניו ריחוק שוה למעלה ולמטה באופן שיגיע ירך הב' עד מקום חיבור ראש הג' למטה וכנגדו הירך הא' עומד מסויים למטה ברחוק ממנו כרחוק הראשון זמ\"ז ואח\"כ ימשוך מושבה מתחתיהם מן הא' עד הג' באופן שיהיה לו רוחב מעט אבל לא כשיעור רוחב הג' ראשין ולא יהיו הג' ראשין מחוברים למטה במ\"א כ\"א הב' שמאליים לבדם מדובקים כא' כנגד האויר שבין ראש האמצעי והשלישי על זוית צדה אבל מקום דבוק הא' למטה במושבו אינו כן אלא עגול מעט והמושב אינו ישר מאד וכמ\"ש במג\"ד שהג' ראשין יודי\"ן המה ש\"מ שראשיהם שוין [ואין סימנם זיו כדב\"ש] וכ\"מ שם שיש לה מושב רחב לא חד שציורה ג' יודי\"ן בתוך כף או כעין קשת מו\"ק לד\"א שם ולפי קבלת האר\"י ז\"ל כל השיני\"ן שבתפלין יהיו ג' קוים שבהם כעין ג' ווי\"ן ולא כעין זייני\"ן שער הכוונות בדרוש הנז' ר\"ז שם קס\"ה שם:", + "אם ראש האמצעי מהשי\"ן הוא כעין זיי\"ן כשר ואם הוא הפוך מכשיר הפמ\"א אמ\"ש שם ועיין בדברנו לעיל בצורת האל\"ף בד\"ה אם:", + "אם כתב שי\"ן בד' ראשין אף שהתינוק יודע לקרותה מ\"מ אין תקנה לגרור יו\"ד אחת שתשאר בג' ראשים אלא צריך לבטל צורתה ולהשלימה דאל\"כ הו\"ל חי\"ת ובתו\"ם אם כתב להלן אין לה תקנה משום שיהיה שלכ\"ס פרמ\"ג שם בצורת השי\"ן קס\"ה סי' ח' אות י\"ב:", + "ת. תהיה כמו דל\"ת ממש וירכה יהיה כמו דל\"ת הפוכה ויהיה סוף ירכה כנגד סוף גגה ורגל ימין יהיה קצר שאם יהיה ארוך שמא תדמה לתינוק דל\"ח ול\"ט לפ\"א פשוטה ורגל שמאל יגע למעלה כי כל האותיות צריכות להיות שלימות לגוף א' ב\"ש בספרדית היא כמו רי\"ש וירכה כמו וא\"ו הפוכה מתעקמת למטה לצד שמאל ולצד ימין כלפי ראשה מו\"ק לד\"א שם:", + "אם משך גג התא\"ו יותר מן הראוי והרגל באמצע דינה כמו בה\"א וקו\"ף פרמ\"ג שם בצורת התא\"ו קס\"ה שם בצורת התא\"ו:", + "אם נמצא בתא\"ו שני רגלים באמצע הוי שינוי אות ופסול ולא דמי להא עם ב' רגלים כנ\"ל באו' ה\"א דשם אינו נוגע לגג אמ\"ש שם בשם משנת אברהם בשם ספר סת\"ם סי' ס\"ב:", + "אם הרגל השמאלי הוא כעין קו פשוט פסול כי נדמה לחי\"ת תמונת רש\"י ז\"ל אמ\"ש שם:" + ], + [ + "ב) השנויים שיש באותיות בין הספרדים והאשכנזים יש סמך לכולם בסתרי תורה מהרח\"ו משם האר\"י ז\"ל שער הכוו' שם לד\"א שם (ועיין בסה\"ק יגל יעקב דרוש עה\"ת שעשיתי רמז לזה בס\"ד בפ' במדבר על פסוק איש על דגלו באותות וכו' קחנו משם). אבל האותיות שיש בהם שינוי בכתיבת תפילין הכתובים בשער הכוו' בדרוש הנז' הם שוים לכל המנהגים בין לכתיבת הספרדים בין לכתיבת האשכנזים. עיין משנת חסידים בתקון תפילין פ\"א או ח':" + ], + [ + "ג) תפילין מכתב אשכנזי דיש שינוי בצורת האותיות באשורית בין בני אשכנז לבני ספרד התפילין מכתב אשכנז פסולים לספרדים הרב מהר\"ם בן חביב בתש' כ\"י סי' ד' וכן כתב הרב החסיד מהר\"ר יעקב מולכו בתש' כ\"י סי' ק\"י ברכ\"י או' ב' והביאו בי\"ע בדיני תפילין ורצועות או' כ\"ו, וכתב וז\"ל מיהו בשעת הדחק דאין תפילין מכתב בני ספרד מצויין לו יניח תפילין דבני אשכנז כדי שלא יתבטל ממצות תפילין ויניחם בל\"ב עכ\"ל. אבל בספרו בי\"מ בדיני צורת האותיות או ע\"ו חזר מדבריו שהביא משו\"ת שדה הארץ ח\"ג יו\"ד סי' ח\"י ומשו\"ת נוב\"י מה\"ת חי\"ד סוף סי' קע\"א דמעשים בכל יום דבן אשכנז הנמצא בביה\"כ של ספרדים מעלין אותו לס\"ת ועולה שם ומברך וקורא וכן ספרדי הנמצא בביה\"כ של אשכנזים וכתב הוא ז\"ל דה\"ה לתפילין מכתב אשכנזי כשרים לספרדי ודלא כרבנים מהר\"ם בן חביב ומהר\"י מולכו ז\"ל דפסלי של זל\"ז דליתא כי כשרים הם לו ויניחם בברכה, ומ\"ש בבי\"ע ליתא וכן עיקר בין לתפילין בין לס\"ת עי\"ש:" + ], + [ + "ד) שם בהגה. ולכתחלה יכתוב בכתיבה תמה וכו' מיהו אם שנה בצורת הכתב אינו פסול היינו שלא כתב כתמונת האותיות המוזכרים בספרים אבל מ\"מ תמונת אות צריך שתהא עליה וכ\"ש שאם כתב ראשי\"ן דלתי\"ן ובתי\"ן כפי\"ן שפסול פרמ\"ג במש\"ז אות א':" + ], + [ + "ה) סעי' ב' כל אות צריכה להיות גולם אחד וכו' וכן מ\"ם סתומה וסמ\"ך צריכין להיות מודבקות וסמוכות נגמרי ואפי' פרוד דק כחוט השערה פוסל בהן ר\"ז אות ג' קס\"ה שם אות ג' מלא\"ש שם בצורת האותיות:" + ], + [ + "ו) שם ובאחת שאינה נוגעת פסולין וכו' ולא מהני כאן קריאת תינוק ט\"ז סע\"ק א' ר\"ז שם מלא\"ש כלל כ\"ה אות ז' והיינו בלא תיקון אבל ע\"י תיקון מהני ולא הוי שלכ\"ס פרמ\"ג שם ר\"ז שם ועיין בדברינו לעיל סי' ל\"ב אות קל\"ג וכגון שלא נשתנית צורת האות כמבואר בסי' ל\"ב סעי' כ\"ה ובדברינו שם:" + ], + [ + "ז) שם חוץ מה\"א וקוף וכו' עיין בדברינו לעיל בצורת הה\"א והקו\"ף ובסי' ל\"ב אות ק\"א וא\"צ לכפול הדברים:" + ], + [ + "ח) סעי' ג' צריך לתייג וכו' צריך שיהיו התגין נוגעין בגוף האות ולא יגעו זה בזה ואם אינם נוגעים בגוף האותיות או נוגעים זה בזה פסול ה\"ר מ\"ע סי' ל\"ח כנה\"ג הגב\"י מ\"א סע\"ק ג' אמ\"ל בדיני נגיעת אות באות אות יו\"ד לד\"א סי' י\"ב אות יו\"ד בי\"מ בדיני הנ\"ז אות י\"ז קס\"ה סי' ה' אות ד' אמ\"ש כלל ה' או ה' ועי' יוסף אומץ סי' מ\"א ולקמן או' חי' ואפי' לדברי הרמב\"ם שהתגין אינם מעכבים היינו בדליכא כלל אבל כשכתבם ולא חברם הוויין האותיות יתרות ופוסלין הרמ\"ע שם, כנה\"ג שם, והמג\"א העתיק משמו בקיצור ואם אינם נוגעים בגוף האותיות פסולים ומתוך כך כתב בשו\"ת זכרון יוסף סי' חי' די\"ל היינו שפסולים התגין וצריכין לתקנם אבל אין הס\"ת נפסל משום כך דלא גרע מאין לה תגין כלל דלא פסל עכ\"ל וכן נראה שהוא דעת ר\"ז שכתב בש\"ע שלו אבל בדיעבד אפי' לא עשה להם כלל כשרים משמע דכ\"ש מה שכתב בתחלה אם אינם נוגעים והאמת מפורש ברמ\"ע שכשיש לה תגין ואינם מחוברים גרע טפי מאין לה תגין כלל. לשכ\"ה שם אות כ\"ח וכ\"כ יוסף אומץ שם מיהו אם ידענו שכתבן מומחה תלינן שנפרדו אח\"כ ומכשירין הרמ\"ע שם. כנה\"ג שם וכן תלינן שנגעו אח\"כ מ\"א שם אמ\"ל שם לד\"א שם בי\"מ שם והטעם ס\"ל להרמ\"ע דלא גרע הך פסולה מפסול שאינו מוקף גויל בסי' ל\"ב סעי' ט\"ז דמכשירין ליה בנכתב בכשרות לבו\"ש. ובזה נסתלקה קושיית פרמ\"ג ודלא כמ\"ש יא\"פ ומלא\"ש כלל כ\"ה אות י\"א בבינה דצ\"ת דלא משמע כן מדברי הפוסקים הנ\"ל וכן אם נפרדו מתחלת עשייתם מותר לחברם אח\"כ אפי' בתו\"ם ואין בזה משום שלכ\"ס ומ\"ש יד אפרים שם היכא שאין התגין נוגעים באות מתחלת הכתיבה אין לתקן לחברם אל האות כי חל על התג שם אות קטנה והו\"ל כמחבר עוד אות אחר שנכתב בפיסול על האות הזה עי\"ש אנן לא קיימ\"ל הכי דלא גרע בכתב תיבה יתירה שאינה מענין סתו\"ם שכתבנו לעיל סי' ל\"ב או קכ\"ב שמותר לחברה אל תיבה שלפניה עי\"ש וכן מעשים בכל יום שמחברים תגין הפרוד מתחלת עשייתו אל האותיות ואין פוצה פה ומצפצף:" + ], + [ + "ט) הוה עובדא דהיו קוראים בצבור בשבת ובאותה פ' שהיו קורין נמצאו רוב התגין שאינם נוגעים באותיות והורה מורינו ה\"ר מהר\"י הכהן ז\"ל שיוציא ס\"ת אחר דהחזן רואה בפ' דהתגין אינם נוגעים ואתרע חזקתיה דודאי רוב התגין של הס\"ת על ד\"ז שאינם נוגעים וכן הסכים מורי הרב ז\"ל בת' כ\"י יוסף אומץ שם ועיין ג\"כ בספרו מחב\"ר בק\"א:" + ], + [ + "י) וזה ימים לא כביר בא לידי ס\"ת שאותיותיו היו צרות הרבה עד שאין גופי ראשי האותיות היו מחזיקין התגין ונתחכם הסופר לצמצם תגיותיו עד שעל הרוב הוצרך לדבקן זב\"ז ופעמים היה יוצא בד א' מגג האות ומאותו הבד היו יוצאים ב' ענפים אחרים לתשלום מספר התגין ומחיתי ביד מי שרצה לקנותו מהסופר כי ראיתי אני היותו בלתי אפשר לתקן ואע\"פ שאם לא יהיו כאן תגין כלל הייתי מיקל בדיעבד כל שאין כאן סופר לעשותם וכאשר כתבתי זה שנתים ושלש לרב אחאי מהרמ\"ט נר\"ו הנדפס מחדש בליוירנו בחבור שלו קראו שפת אמת דף ע\"א ע\"ב מ\"מ טוב העדר טוב ממציאות רע ומש\"ה נ\"ד גריע טפי עקרי הד\"ט סי' ז' או' ח\"י:" + ], + [ + "יא) התגין צריך להיות צורת זייני\"ן כמ\"ש הרמ\"ע וכן הוא בר\"מ ד' קנ\"ח ובתיקונים תיקון יו\"ד ד\"ך ובתיקון כ\"א דנ\"ט וכל מ\"ש בשו\"ת באר עשק ליתא ומ\"מ אם לא נעשו כך יש להכשיר אבל אם אינם נוגעים בגוף האות יש לפסול כדברי הרמ\"ע מהרב איספינוזא בתש' כ\"י סי' וא\"ו מחב\"ר אות ב' ועיין אק\"ב:" + ], + [ + "יב) לא ידביק התגין בסוף האות כ\"א באמצעיתו. כנה\"ג הגה\"ט בשם ספר הזכרונות ד' ט' עו\"ת אות ב' מ\"א שם אמ\"ל שם לד\"א שם ואם הדביק בסוף האות העלה הזכ\"ל חי\"ד אות ס' דלכתחילה יש לתקן ואפי' בתו\"ם מועיל תיקון ואין משום שלכ\"ס ובדעבד יש להכשיר כגון שאין ס\"ת אחר או שכבר יצא ע\"ש וכל זה דוקא א\"ל נשתנה צורת האות אבל אם נשתנה צורת האות דהיינו שצורת היו\"ד והדל\"ת נעשית כמו למ\"ד העלה הרב מים רבים חי\"ד סי' ס' דאם הוא עב זהו ודאי פסול אבל אם הוא דק זהו תלוי בקריאת תינוק עי\"ש:" + ], + [ + "יג) יש ליזהר שבשעת דבוקן לא יפסידו צורת האות ע\"י דבוק פוסל בעצמה או בהתדבק אל חברתא כנה\"ג שם בשם הנ\"ז אמ\"ל שם לד\"א שם ועיין בדברינו לסי' ל\"ב או' כ' גם יש ליזהר בעשיית התגין שיהיו דקין כחוט השערה כמ\"ש הרמב\"ם בהל' ס\"ת פ\"ח הל' ח' ובפרט בתגין שעושין באו' הוא\"ו של שם הויה ובאות היו\"ד שלא תתקלקל צורתם כמ\"ש דרכי משה או' יו\"ד ויש לעשות התג האמצעי גדול משני התגין שבצדו אמ\"ש שם אות ה' גם יש ליזהר בנקודות שעושין על התגין שעל ידם הם כמין זייני\"ן שיהיו מחוברין בקוי התגין ולא תהיינה כמין סגו\"ל הפורחת באויר מלא\"ש כלל כ\"ה אות ט' בחכמה:" + ], + [ + "יד) שם שעטנ\"ז ג\"ץ וה\"ה לצד\"י כפופה ולנו\"ן פשוטה ב\"י שם בשם רש\"י וכ\"כ האחרונים כתב בספר אגרת הטיו\"ל שעטנ\"ז הוא אותיות שט\"ן ע\"ז והם שני מקטרגים גדולים וזהו ג\"כ סוד של שעטנ\"ז ג\"ץ כי ג\"ץ ג\"כ שם של מקטרג א' והתגין שעליהם הם כמו חרב וחנית להנצל מהם באה\"ט סע\"ק ד' אמ\"ש שם אות ה':" + ], + [ + "טו) בעשיית התגין של תפילין צריך לכוין בכל תג ותג שנקרא זי\"ן בשם המחשבה שעולה כמנין זי\"ן יו\"ד ני\"ן גי' טפטפיה והוא טוב לנושא תפילין מכל מחשבות רעות ולכל דברים אחרים. מצ\"ש. וכ\"כ מ\"ח בתיקון התפילין פ\"כ או' יו\"ד:" + ], + [ + "טז) שם והסופרים נהגו לתייג וכו' אותיות בד\"ק חיה צ\"ל עליהם תגין אבל קטנים דוקא שלא יתקלקלו האותיו' ואותיו' מלאכ\"ת סופ\"ר נשארים בלא תגין אמ\"ש שם:", + "והסופרים נהגו לתייג אותיות אחרות עיין ב\"י ועיין בס' אמו\"ש להרש\"ש דף כ\"ט ע\"א שנשאל בענין התגין הנוספות בפרשיות של תו\"מ המובאים בס' מצ\"ש משם כתבי האר\"י ובס' מ\"ח והשיב בד' ס' ע\"ב וז\"ל חלילה להוסיף על ג' בשעטנ\"ז ג\"ץ וא' בבד\"ק חי\"ה ואין עוד מלבדם וכל המוסיף גורע ומגרעות נתן ח\"ו עכ\"ל. ואע\"ג דה' תו\"ח בדף קמ\"ג ע\"ב כתב דאין לזוז מדברי הרב מצ\"ש עי\"ש מ\"מ שב וא\"ת עדיף ואין לזוז ממ\"ש הרש\"ש, וכן הסכים הגאון הרה\"ג מהר\"ר רי\"ח טוב נר\"ו, ז\"ל ועיין עוד לקמן או י\"ח," + ], + [ + "יז) שם ואם לא תייג אפי' שעטנ\"ז ג\"ץ לא פסל. ואע\"ג דבב\"י לא הכשיר אלא בשעת הדחק היכא דאין נמצא מי שיודע לעשות תגין אפשר לומר דבעת ההיא לא אתיא זכירה מרבינו ירוחם אבל אח\"כ שראה רבינו ירוחם דרבינו האי גאון ודעמיה מכשרי כי ליכא תגין דשעטנ\"ז ג\"ץ ומסתמא זהו ס' הרמב\"ם פסק בפשיטות דכשר ובזה נתיישבו כל תמיהות הב\"ח ז\"ל יוסף אומץ שם." + ], + [ + "יח) שם ואם לא תייג אפי' שעטנ\"ז ג\"ץ לא פסל ומ\"ש בסוף פרק הבונה הא דבעי זייוני כבר כתב ב\"י בשם הרא\"ם דזייוני אין פי' רק שיהא ראשו משוך ולא עגול. דגול מרבבה ועיין אמ\"ל בדברים הפוסלים את הס\"ת אות י\"ז [ויש להעיר על דבריו מש\"ס פ' הבונה דלא מתיישב בזה וצ\"ע] וכל זה שכתבנו כדי לישב דעת מר\"ן ז\"ל אבל האחרונים החמירו בזה וכתבו שלא להוציא לכתחלה ס\"ת בלא תגין. עד שיתקנוהו אמ\"ל שם לד\"א סי' י\"א אות י\"ז וכ\"כ בספרי יוסף אומץ הנ\"ז וז\"ל מ\"מ יש לחוש לדברי ר\"ת ולסה\"ת והרא\"ש ולסיעתם דפסלי הס\"ת בלא תגין וכתב הרד\"ך בית א' חדר ל' דלדעתם הותיר בתגין או חסר פסול עי\"ש ורבינו האר\"י ז\"ל החמיר מאד בתגין עכ\"ל ע\"ש, בי\"מ בדיני חסר או נוסף אות ל\"ג אמ\"ש שם, וכן מבואר בדברי האר\"י ז\"ל בע\"ח בשער הנקודות פ\"ו שצריך לתייג שעטנ\"ז ג\"ץ כל אחת מהם ג' תגי\"ן ובד\"ק חי\"ה כל אחת תגין א' ויעו\"ש טעם בסוד וע\"כ עליהם אין להוסיף ומהם אין לגרוע כמש\"ל או' ט\"ז בשם הרש\"ש ז\"ל, וכן לפי דברי האר\"י ז\"ל צריך שיהא התגין נוגעין באותיות, כמ\"ש במבו\"ש ש\"ב ח\"ב פ\"ז ובהנד\"מ דף ט' ע\"ד יעו\"ש מיהו אף אם לא תייג כלל אפי' בתפלין מועיל להם תיקון לתייגן לאחר שנכתבו ואין בזה משום שלא כסדרם ב\"ח מ\"א סק\"ג ר\"ז או' ה' קס\"ה סי' ה' אות ד' אמ\"ש שם. ובענין החסרות ויתרות בפרשיות של תפלין עיין מ\"ש הטור בשם הרמב\"ם וכן מנהגנו כהרמב\"ם וכמנהג שכתב ב\"י ודלא כר\"ת שנחלק עליו בלטוטפת הג':" + ] + ], + [], + [], + [ + [ + "א) סע' א' תפילין שכתבן עבד וכו' פי' רש\"י עבד ואשה אינן בקשירה דמ\"ע שהז\"ג הוא דלילה ושבת לאו זמן תפילין הוא ב\"ח שו\"ג אות ב':" + ], + [ + "ב) שם או קטן וכו' כיון דילפינן מקרא בעינן שיהא דוקא גדול ממש דהיינו שהביא ב' שערות אחר שהוא בן י\"ג שנה מג\"א סע\"ק א' א\"ר או' א' מטה יהודה או' א' ישי\"ע סי' ל\"ב או י\"ח ר\"ז או' א' מלא\"ש כלל א' אות ה' בחכמה קס\"ה סי' א' אות ב' אמ\"ש כלל ב' אות ד' ודלא כנה\"ש אות א' ומ\"ש המג\"א אבל מספיקא פסול לכתוב עד שיהא בן י\"ח שנה וכו' האחרונים תמהו ע\"ז דלא מצינו בשום מקום הך שיעורא לתלות שהביא ב' שערות א\"ר שם נוב\"י חא\"ח מה\"ת סי' א' ישי\"ע או' א' מחה\"ש לבו\"ש מלא\"ש שם בבינה אות י\"ג אמ\"ש שם והמחה\"ש כתב שט\"ס יש ומ\"ש הפרמ\"ג בא\"א דנתמלא זקנו הוי סימן דמסתמא הביא ב' שערות ובסי' נ\"ג סעיף ח' בהגה משמע דנתמלא זקנו היינו מבן י\"ח שנה עיי\"ש כתב עליו המלא\"ש שם וז\"ל במח\"כ שגה ברואה דשם איתא רק דבפחות מבן י\"ח לא מקרי נתמלא זקנו מפני כבוד צבור אבל לומר הבן י\"ח חזקה דרבא אפילו לקולא זה לא נאמר ולא נרמז שם ע\"כ דברי המג\"א הללו בתימא הם עומדים וכמו שבאמת פליגי עליו כל הגדולים הנ\"ל ותימא על ס' חיי אדם כלל י\"ד שהעתיקם עכ\"ל וכן החיי עולם על דברי מג\"א סע\"ק א' דחה דברי הפרמ\"ג עיי\"ש ומ\"ש השמן המאור מ\"ש המ\"א עד שיהא בן י\"ח שנה ר\"ל דצ\"ל ג\"כ נתמלא זקנו עיי\"ש צ\"ע דלפי דבריו העיקר חסר אלא משמעות דברי המ\"א כיון שהגיע לי\"ח שנה בלא נתמלא זקנו כשר לכתוב וע\"ז תמהו הגדולים הנ\"ל. ומ\"ש נוב\"י שם והביאו ש\"ת אות א' תפילין שכתבו נער בן י\"ג שנה ויום א' או יותר קצת ולא בדקוהו אם יש לו סימני גדלות ואינו לפנינו התפילין כשרין דסמכינן אחזקה כיון שהגיע לכלל שנים הביא סימנים המלא\"ש דחה דבריו עי\"ש באורך:" + ], + [ + "ג) אין סומכים במנין השנים אלא ע\"פ עדים כשרים כמ\"ש בא\"ה סי' קס\"ט סעי' י\"א ואע\"ג שיש שם בשם י\"א לסמוך אם הוחזק בעיני השכנים כ' בת' פרמ\"א מ\"ב סי' כ\"ה שאין לסמוך ע\"ז אלא בשעת הדחק וכ' מלא\"ש שם פשיטא דבתו\"ם אין שעת הדחק כ\"כ ע\"כ אין להקל ע\"י חזקת שכנים וקול אלא ע\"י ראי' ברורה עי\"ש. ומשפט ב' השערות ובדיקתן עיין בא\"ה סי' קנ\"ה מסעי' ט\"ו עד סעי' י\"ט ובסי' קס\"ט סעי' י\"א:" + ], + [ + "ד) ואם נתמלא זקנו אין צריך לבדוק אחר השערות. אה\"ע שם סי' קס\"ט סעי' יו\"ד ובח\"מ סי' ל\"ה:" + ], + [ + "ה) ואם הגיע לכ' שנה ולא הביא ב' שערות ונולד בו סימן מסימני סריס הרי הוא גדול ח\"מ שם סעי' ב' ועיין בא\"ה סי' קנ\"ה סעי' י\"ב דלסתם מר\"ן בן י\"ט שנה ול' יום דינו כבן עשרים שנה וליש מי שאומר שאינו חשוב בן עשרים שנה עד שיהיה בן עשרים פחות ל' יום וסימני סריס עיין אה\"ע סי' קע\"ב סעי' ה' כל שאין לו זקן ושערו לקוי ובשרו מחליק וכשמטיל מים אינו עושה כיפה ושכבת זרעו דיהא ואין מימי רגליו מחמיצין ורוחץ בימות הגשמים ואין בשרו מעלה הבל וקולו לקוי ואינו ניכר בין איש לאשה עיי\"ש:" + ], + [ + "ו) ואם לא נולד בו סימני סריס לא מקרי גדול עד שיעברו רוב שנותיו. ח\"מ עם והיינו ל\"ה שנה ויום א' אה\"ע סי' קנ\"ה סעי' י\"ג:" + ], + [ + "ז) ואם נסתרס בידי אדם כיון שהגיע לי\"ג שנים ויום א' נקרא גדול שאין זה מביא סימנים לעולם אה\"ע סי' קע\"ב סעי' ז':" + ], + [ + "ח) שם או קטן וכו' וה\"ה חרש או שוטה פסולין בכור שור במס' גיטין דף מ\"ה כר\"ש ער\"ה אות א' ש\"ת אות א' קס\"ה שם מלא\"ש שם וכן טומטום או אדרוגינוס ואם נקרע הטומטום ונמצא זכר כשרים ה' מהר\"י אירגאז בשו\"ת דברי יוסף סי' י\"ב מחב\"ר אות א' כר\"ש שם ש\"ת שם:" + ], + [ + "ט) ובדינים אלו לא מהני גדול וכשר עומד ע\"ג כיון שהטעם הוא דכל שישנו בקשירה ישנו בכתיבה. ש\"ת שם ועיין מג\"א סע\"ק ב':" + ], + [ + "י) יש לגעור בסופרים שמניחים לנערים לכתוב תפילין ואין מדקדקים אם הביאו סימני גדלות או לא, נוב\"י שם כרם שלמה שם ש\"ת שם:" + ], + [ + "יא) שם או מומר לע\"א וכו' מר\"ן בב\"י כתב ישראל מומר דמיירי במומר לכל התורה כולה או במומר למצוה א' והיה להכעיס אבל במומר למצוה א' לתיאבון לאו פורק עול הוא ושאני מוסר דאצטריך למתנייה אע\"ג דאינו אלא לתיאבון משום דחמיר טובא, ועי\"ש וכן נראה דעתו בש\"ע דנקט מומר לע\"א דהוא מומר לכל התורה כדי ללמדינו דמיירי לתיאבון ודכוותה במוסר אע\"ג דהוי לתיאבון מפסיל לאפוקי ממ\"ש הר\"ן ז\"ל בשם אחרים דמשמע דגם במוסר בעינן להכעיס יע\"ש דליתא לדעת מר\"ן ומומר למצוה א' להכעיס לא הוצרך הש\"ע לכותבה דכיון דקיימ\"ל בעלמא דלהכעיס מין הוא כדאיתא ביו\"ד סי' ב' וסי' קנ\"ח ומיקרי אפיקורוס ואמרינן בסמוך סעי' ד' דתפילין שכתבן אפיקורוס ישרפו א\"כ פשיטא דפסולים במומר להכעיס, מטה יהודה שם ועיין מ\"ש האחרונים ואין צורך להאריך, ודע דמומר לע\"ז או לחלל שבת בפרהסיא או שהוא מומר לכל התורה אפי' חוץ משתים אלו דינו כנכרי כדאיתא בי\"ד סי' ב' סעי' ה' לענין שחיטה וה\"ה לענין תפילין שמן המאור ס\"ק ג':" + ], + [ + "יב) ומיהו כל שאינו מניח תפלין אפי' אינו עושה להכעיס פסול דהא אינו בקשירה והוא שאינו מניחן מפני שאינו חושש עליהם כלל אבל אם אינו מניחן לתיאבון כגון שהולך אחר עסקיו כשר לכתוב, מג\"א סק\"ג ר\"ז שם וי\"א דאפי' מצות תפילין אם אינו עושה להכעיס כשר מט\"י שם:" + ], + [ + "יג) שם או מוסר וכו' בזמננו האומר אלך ואמסור שכתב תפלין בדיעבד ובשעת הדחק יש להכשיר, הרב גט פשוט סי' קכ\"ג סע\"ק ז' עי\"ש שהאריך ברכ\"י בשיו\"ב אות א':" + ], + [ + "יד) ממזר שכתב תפילין יש להכשיר מור\"ם בד\"מ אף אנן בעניותין הכי אסיקנא ביו\"ד סי' פא\"ר אות ו' עי\"ש באורך בס\"ד שיו\"ב אות ב' ועיין יו\"ד סי' רפ\"א סעי' ד' ובדברינו שם אות י\"ט:" + ], + [ + "טו) שם משום דכתיב וקשרתם וכתבתם כל שאינו בקשירה וכו' מי שנקטעה ידו השמאלית אעפ\"י שאינו בקשירה כשר לכתוב תפלין דגברא בר חיובא הוא אלא פומא הוא דכאיב ליה, מג\"א סע\"ק ה' א\"ר שם יד אהרון הגב\"י ר\"ז שם:" + ], + [ + "טז) סעי' ב' כל שפסול לכתבן פסול בכל תיקון עשייתן וה\"ט לפי שיש בעשייתן שין לפיכך פסול בכל העשיה ב\"י ט\"ז סע\"ק ב' ר\"ז אות ג' ואע\"פ שהשי\"ן הוא בש\"ר אין לחלק בין ש\"ר לש\"י קס\"ה סי' כ\"א אות ב' בלשכ\"ה מלא\"ש כלל א' אות ט' בבינה:" + ], + [ + "טוב) שם פסול בכל תיקון עשייתם, היינו שעושה מעשה בגוף התפילין אבל לעבדן כשר, מג\"א סע\"ק ו' ר\"ז אות ג' אמ\"ש שם וכגון שישראל עומד ע\"ג ואומר לו שיעבדנו לשמו, ר\"ז שם אמ\"ש שם ועיין לעיל סי' ל\"ב סעיף ט' ובדברינו שם אות ל\"ז:" + ], + [ + "יח) וכן רצועות השחרתן ע\"י אשה כשר דלאו מכלל תקון עשייתן הוי אבל קטן בעי לשמה וצריך שיעמוד גדול ע\"ג וקשר של דל\"ת ואף של יד יראה דאין לעשות אשה דנמי בכלל כתיבה הוי, פרמ\"ג א\"א אות ו' ומש\"ז סי' ל\"ג אות ה' מלא\"ש כלל א' אות ד' ומ\"ש מלא\"ש בבינה אות יו\"ד בענין השחרת הרצועות ע\"י אשה צ\"ע מלבד שיש להשיב על דבריו אין להניח ודאי של פרמ\"ג בשביל ספיקו." + ], + [ + "יט) ואם תפר וחפה [וה\"ה עשיית הבתים בדפוס מלא\"ש שם] התפילין פסול שזהו בכלל תיקון עשייתן הן דשי\"ן בכלל תפירה וחיפוי הוא אבל אם גרר דבק שבין אות לאות או עשה שאר תיקון כשר בדיעבד וה\"ה אם תפר הס\"ת ומ\"מ לרווחא דמילתא אם אפשר לגרור צדדי האותיות במקום שנגעו ולחזור ולכותבן יעשה דזה מקרי לכתחילה. ודווקא בס\"ת אבל בתפלין מקרי דיעבד דבעי כסדרן. מ\"א שם בשם ר\"מ מלובלין סי' ס\"ח ר\"ז שם קס\"ה סי' א' בלשכ\"ה אות ז' אמ\"ש שם ועיין בדברינו ליו\"ד ס\"ס רע\"ח ודלא כמטה יהודה אות ב':" + ], + [ + "ך) וצריכים לזרז את הסופרים ולענשם שלא לעשות שום תיקון ע\"י אשה או קטן. קס\"ה שם אות ג':" + ], + [ + "כא) שם פסול בכל תיקון עשייתן ומ\"מ יש תיקון בדברים שנעשו בפיסול כגון שיחור התפירה יוחזור הכשר ויתפור ולסלק החפוי ולסתור מעשה הראשון ייעשנו כהלכתו מט\"י שם:" + ], + [ + "כב) סעי' ג' גר שחזר לדתו וכו' ונראה דה\"ה ישראל שהמיר דתו מחמת יראה ואינו יכול להמלט מחמת יראת נפשו עו\"ת אות ו':" + ], + [ + "כג) שם כשר לכתוב תפילין ויש פוסלין מפני שאינו בקשירה שהרי אפשר לו להניח תפילין בצנעה ואינו מניח לכן אין להקל מג\"א סע\"ק ז' ר\"ז אות ב' שמן המאור ועיין מה שהאריך מחה\"ש בביאור זה וי\"א בהגב\"י ישי\"ע אות ד' ולענין הלכה לכתחילה יש להחמיר כדברי האחרונים ובדיעבד יש לסמוך על דברי מר\"ן ז\"ל שקבלנו הוראותיו:" + ], + [ + "כד) סעי' ד' תפילין שכתבן אפיקירוס וכו' דתפילין מסתמא אין כותב לשם ע\"ז משא\"כ בס\"ת עיין ביו\"ד ר\"ס רפ\"א מג\"א סע\"ק ח' ופי' דבריו מחה\"ש וז\"ל ר\"ל דכאן הביא ב' דעות י\"א ישרף וי\"א יגנז ובס\"ת ביו\"ד סתם ישרף וה\"ט דבשלמא תפילין דאין דרך אפיקורוס להניח תפילין ודאי כתבן למכור לישראל לכן לא חיישינן כולי האי שכתבן לשם ע\"ז לכן י\"א יגנז משא\"כ ס\"ת שאם אפיקורוס קורא בו אפשר כתבו לצורך עצמו וא\"כ ודאי כתבו לשם ע\"ז ולכן לכ\"ע ישרף כ\"כ הרב\"י ועיין ב\"ח עכ\"ל:" + ], + [ + "כה) שם וי\"א יגנזו הנה בכל מקום שכתב מרן בסתם ואח\"כ כתב ויש אומרים לדעת כנה\"ג ודעמי' להודיע שיש לחוש לסברה זו כמ\"ש המחב\"ר יו\"ד סי' נ\"ה סוף אות ד' א\"כ ג\"כ יש לחוש לסברת הי\"א והן לו יהי לדעת מרן לסמוך על הסברא שסתם להתיר בהחלט מכל מקום למעשה נקטינן להחמיר כמ\"ש המחב\"ר שם הביאו זבחי צדק ח\"א סי' ס\"ט אות כ\"ט וא\"כ הכא נמי נקטינן להחמיר ושב וא\"ת עדיף ובפרט שיש מן האחרונים שפסקו כס' י\"א הב\"ח ועו\"ת אות ח':" + ], + [ + "כו) סעי ה' נמצאו ביד אפיקורוס וכו' הטעם דיש לחוש שמא מישראל לקחם ולפיכך טעונים גניזה דאסור לשרוף מחמת ספק מאזהרה לא תעשון כן לה' אלהיכם עו\"ת אות ט' ואם הוחזק שגזל תפלין מישראל תולין בו ומוכרים לישראל לצאת בהם עו\"ת אות י\"א וכ\"כ ב\"ח:" + ], + [ + "כז) סעי' ו' נמצאו ביד עכו\"ם וכו' דסתם נכרים אין בקיאים לכתוב ובודאי ישראל כתבו מג\"א סע\"ק ט' והמיעוט דיכולין לכתוב אין כותבין תפלין משא\"כ בס\"ת די\"א יגנזו אע\"ג שהרוב אין יכולין לכתוב מ\"מ המיעוט דיכולין לכתוב כותבים ס\"ת לעצמם להתלמד בהם לבו\"ש ר\"ז אות ו' ועיין עו\"ת אות יו\"ד ט\"ז סע\"ק ד' פרמ\"ג א\"א אות ט' ודלא כב\"ח שכ' דאין להקל אם לא הוחזק שבזזו עו\"ג ספרי היהודים דאז תלינן דמשל יהודים שבזזו הן ודלא כהש\"ע דליתא אלא העיקר כדברי מרן ז\"ל ועוד דכל האחרונים הנ\"ז נתנו טעם לדבריו וממילא דהכי ס\"ל חוץ מעו\"ת שכ' דצ\"ע לדינא:" + ], + [ + "כח) סעי' ז' אין לוקחין וכו' יותר מכדי דמיהן הרבה וכו' אבל מעט יותר חייבים לקנות כדי שלא יזלזלו בהם כמ\"ש ביו\"ד סי' רפ\"א ב\"י עו\"ת אות י\"א ט\"ז סע\"ק ה' מג\"א סע\"ק יו\"ד ר\"ז אות ז' ובגמ' (גטין דף מ\"ה ע\"ב) מבואר שיעור דיכול להוסיף והיינו טרפעיק ואמר רב ששת איסתרא ופי' רש\"י דהוא חצי דינר עו\"ת שם א\"ר אות ג' פרמ\"ג מש\"ז אות ה' ועיין שו\"ג אות י\"ד שכתב דהרמב\"ם וש\"פ סוברים דהכל לפי ערכו עי\"ש ואפי' תפילין הצריך גניזה צריך לקנות בזה עו\"ת שם א\"ר שם פרמ\"ג שם ובא\"א אות יו\"ד ועיין יו\"ד שם אבל במקום דטעונים שרפה א\"צ ליקח מהם עו\"ת שם באה\"ט סע\"ק ז':" + ], + [ + "כט) עוד מבואר בגמ' (שם) שאסור לומר לגוי שיתנם בזול יותר מדאי דילמא ירגז הגוי וינהג בהם מנהג בזיון וכאשר מבואר מההיא מעשה דההות טייעא עי\"ש עו\"ת שם א\"ר שם פרמ\"ג שם ר\"ז שם ואם הגוי רוצה הרבה צריך לעסוק ולדבר עמו דברי רצוי אולי ישתווה עמו מכדי דמיו או מעט יותר ואם אח\"כ עומד בדעתו אז מניחן בידו וילך לו. ט\"ז יו\"ד סי' רפ\"א סע\"ק כ' א\"ר שם מש\"ז שם מחה\"ש סע\"ק יו\"ד:" + ], + [ + "ל) סעי ח' אין נקחין אלא מן המומחה וכו' אבל לא יקח ממי שאינו מומחה אעפ\"י שהוא רוצה לבודקן לפי שיש לחוש שמא יתעצל בבדיקתן מפני שטורח הוא לו להסיר התפירה ולחזור ולתפרן ב\"י מט\"י אות ה' ר\"ז אות ח' ועיין מ\"א ס\"ק י\"א. ונראה דאף בזמן הזה דיש סופרים קבועים ומיוחדים למלאכה זו אין ליקח כי אם מן המוחזקים בכשרות וביראת ה' ולא מסתם סופרים דהרבה פעמים בדקו אחריהם ונמצאו בהם רעותות וגם נמצאת מלאכתם מקולקלת כמו שראינו בעינינו דראיתי בני עליה והם מועטים מט\"י שם:" + ], + [ + "לא) שם מן המומחה פי' פועל צדק כדפי' רש\"י על ושפטו את העם משפט צדק דיינים מומחים שתדע שישפטו צדק ולא עולה, א\"ר אות ד' בשם ב\"ש מלא\"ש כלל כ\"ב אות א' בבינה:" + ], + [ + "לב) שם שבקי בחסרות ויתרות אבל שצריך הסופר להיות בקי ומומחה בשאר דיני כתיבת סתו\"ם ותיקוניהם זהו מילתא דפשיטא וזה פשוט מלא\"ש שם:" + ], + [ + "לג) סעי' ט' לקח ממי שאינו מומחה וכו' בודק ג' קציצות וכו' אבל משום עיבוד לשמה אין לחוש דהכל בקיאין בזה עו\"ת אות י\"ב מ\"א סע\"ק י\"ב פרמ\"ג א\"א אות י\"ב ר\"ז אות ט' ובמזיד ודאי דלא חיישינן שעשה שלא כהוגן מחה\"ש:" + ], + [ + "לד) שם לקח ממנו ק' קציצות בודק מהם ג' קציצות וכו' דמתלתא הויא חזקה וסגי בשתים ש\"ר ואחת ש\"י או להיפך ומשמע דלא סגי בג' ש\"ר או ג' ש\"י אלא בעינן בכלל ג' קציצות יבדקו עכ\"פ הראש והיד ונראה דמ\"ש ק' קציצות בודק מהם ג' לאו למימרא דלכל ק' בעי ג' ומאתים בודק ו' וכן מוסיף והולך לפי מנין המאות דליתא דה\"ה נמי אלף הגי בבדיקת ג' וכן נראה בלקח חמשים או פחות לעולם בודק ג' דלא נתנו דבריהם לשיעורים והא דנקט ק' קציצות ר\"ל והם בכרך א' או בצבת א' כמ\"ש מר\"ן כ\"מ בפ\"ב דלא אזלינן אלא בתר הכרך, ודרך הכרך בזמן ההוא להיות בו ק' קציצות מט\"י אות ו':" + ], + [ + "לה) שם ואם לקחן צבתים צבתים וכו' בודק מכל צבת ב' ש\"ר וא' ש\"י וכו' אע\"ג די\"א דא\"צ לבדוק, רק תפילין ש\"י או ש\"ר בכרך ראשון וכן בכרך שני וכן בכרך ג' אם מצאן כשרים אז הם כולם כשרים העיקר כדברי מר\"ן ז\"ל דקבלנו הוראותיו:" + ], + [ + "לו) שם המוכר תפילין ואמר שהיו של אדם גדול נאמן וכו' דע\"א נאמן באיסורים כמ\"ש ביו\"ד סי' קכ\"ז ועי\"ש סי' קי\"ט סעי' א' דעכ\"פ בעינן שיהא מוחזק בכשרות מג\"א סע\"ק י\"ג פרמ\"ג א\"א אות י\"ג מחה\"ש או' י\"ג ועיין מט\"י אות ז':" + ], + [ + "לז) שם תפילין שהוחזקו בכשרות. וכו' והיינו דוקא אם לא נתקלקלו הבתים שלהם אבל אם נתקלקלו צריכים בדיקה ב\"ח עו\"ת אות י\"ג ט\"ז סע\"ק ו' א\"ר אות ו' פרמ\"ג א\"א אות ט\"ו ר\"ז אות י\"א וכ\"כ האחרונים וה\"ה אם נשרו במים דצריך בדיקה ב\"ח ט\"ז שם מ\"א סע\"ק ט\"ו א\"ר שם מש\"ז אות ו' ר\"ז שם וכ\"כ האחרונים:" + ], + [ + "לח) שם אינם צריכים בדיקה כבר נבדקו כמה תפלין ונמצאו פסולין מחמת הזיעה שמקלקלת האותיות לכן ראוי לחוש לדברי הגאונים לבדקן פעמים בשבוע כנה\"ג הגב\"י מג\"א סע\"ק י\"ד א\"ר אות ו' ר\"ז או' י\"א מלא\"ש כלל כ\"ב אות ב' בחכמה ודלא כמט\"י אות ח' והמרבה לבדוק מסופר מומחה ה\"ז משובח פרמ\"ג א\"א אות ט\"ו מלא\"ש שם:" + ], + [ + "לט) שם ואם אינו מניחן אלא לפרקים וכו' ושיעורן דפרקים לא נתבאר אם הוא פעם א' בחודש דוקא או אפי' פעם א' בשבוע כל שאינו לובשן בכל יום מקרי פרקים ונכון להחמיר מט\"י שם:" + ], + [ + "מ) שם צריכין בדיקה פעמים בשבוע, פי' בשבע שנים. ב\"י והטעם דכיון שאינו מניחן תדיר ואין אויר שולט בהם חיישינן שמא מלחות נכנס בכתיבה ונתקלקלו וכ\"ש אם הם עומדים במקום לח שו\"ג אות כ':" + ], + [ + "מא) שם בהג\"ה ואם אין לו מי שיוכל לבדוק ולחזור ולתופרן וכו' נראה פשוט דבחד סגי או באינו יודע לבדוק אפי' יודע לתפור או יודע לתפור ואינו יודע לבדוק יניחם כך דכל שיהא דבר מחוסר סמכינן אחזקה מט\"י אות ט' אבל אם נשרו במים וכה\"ג ואין לו מי שיבדוק וכו' מניחם בלא ברכה דלא שייך אוקמיה אחזקה כה\"ג דאתייליד ריעותא ופשוט ההוא מש\"ז אות ו':" + ] + ], + [], + [], + [ + [ + "א) סעי' א' אסור לשנות תפלין וכו' אפי' אין לו תש\"י מג\"א סע\"ק א' וכ\"כ האחרונים:" + ], + [ + "ב) שם ואפי' ליקח רצועה מהם וכו' וכ\"ש ליקח פרשה מהם וליתנה בש\"י אסור מלא\"ש כלל כ\"א אות א' בחכמה:" + ], + [ + "ג) שם אבל מש\"י לש\"ר מותר לשנות היינו שיעשה לו ד' בתים ויכניס כל פ' בבית א' דאי לאו הכי פסולה דהא אם אין חריצים ניכר פסולה כ\"מ הל' ת' פ\"ג מג\"א סע\"ק ב' א\"ר אות א' פרמ\"ג א\"א אות ב' ר\"ז אות א' קס\"ה סי' כ\"ה אות ד' אמ\"ש כלל י\"ח אות ד':" + ], + [ + "ד) שם והם היו חדשים וכו' שהרי אין כאן אלא הזמנה והזמנה לאו מילתא היא לבוש עו\"ת או' א' מ\"א סק\"ג מט\"י או' א' ר\"ז אות א' והרצועות אפי' קשרן בש\"ר ועשאן בקשרי של שם שדי כ\"ז שלא לבשן עליו למצוה לא מקרי אלא הזמנה מט\"י שם בי\"ע בדיני שיני תפלין אות א' חיי עולם על הש\"ע סעי' א' והא דאמרינן הזמנה לאו מ\"ה היינו להוריד מקדושה חמורה לקלה אבל לחול אסור כל שהזמנה בגוף הקדושה פרמ\"ג א\"א סע\"ק ג':" + ], + [ + "ה) שם מותר לשנות וכו' משמע אפי' שלא מדוחק מותר לשנות מש\"ר לש\"י אבל הדרישה סס\"י ל\"ב ובלבוש שם סעי' מ\"ז וכאן כתבו דלא שרי אלא כגון שאין לו תפלין ש\"י ויש לו ב' ש\"ר הא ל\"ה אסור פרמ\"ג א\"א אות א' ויש להחמיר היכא דאפשר והוי יודע שהדרישה שם כתב חידוש דין דוקא עשאן ד' בתים לש\"ר שבדק נעשו ואין לו ש\"י אז טולה עור הא עשאם תחילה ד' בתים לש\"י בפיסול לא מהני טולה עור וכ\"מ לשון הגמ' מנחות ל\"ד שאם יש לו ב' ש\"ר וכ\"מ לשון הלבוש אבל לשון הש\"ע בסי' ל\"ב סעי' מ\"ז משמע דבכל ענין כשר פרמ\"ג א\"א או\"ג:" + ], + [ + "ו) אם נפסקה רצועה ש\"י סמוך אל הקשר אסור להפוך צד האחר למעלה ולעשות בו קשר ש\"י והחתיכה שהיה בו הקשר יקשור למטה דמורידו מקדושתו כיון שהיה בו הקשר והיו\"ד ועתה יעשה בו כריכות האצבעות מג\"א סע\"ק ג' הלכה ברורה אות א' בי\"ע בדינים השייכים לשנוי תפילין אות ג' מלא\"ש כלל כ\"א או' ג' ואף אם ישליך חתיכת הרצועה שנפסקה וישאר לו די רצועה אין להפכה אלא צריך לעשות הקשר דוקא במקום שהיתה בתחלה קרובה אל הקשר פרמ\"ג א\"א אות ג' מאמ\"ר או' א' מלא\"ש שם קס\"ה שם ועיין ר\"ז אות ג' ויש מתירים להפוך הרצועה הלק\"ט ח\"ב סי' פ\"א מט\"י שם א\"ר שם בשם זקנו אמ\"ש כלל י\"ט או' ג' בשם תפארת ישראל ונראה דבשעת הדחק שהקצה במקום שנפסק הוא רך וחלוש ואינו ראוי לעשות ממנו הקשירה בזרוע כדינו שיהיה קרוב ליפסק ואין לו רצועה אחרת יש להתיר להפוך שע\"ת אות ב' מלא\"ש שם:" + ], + [ + "ז) ואף אם לא יהפוך אין לקשור תחיכת הרצועה שהיה בו הקשר למטה כדי להאריכה יד אפרים אמ\"ש שם ואם אין הרצועה ארוכה כ\"כ אזי לא יעשה כ\"כ כריכות סביב הזרוע, מ\"א שם ר\"ז שם קס\"ה שם מלא\"ש שם:" + ], + [ + "ח) מותר להפוך הרצועה ש\"ר בתוך המעברתא [פי' דכל שהוא נתון בתחלה במקום זה והוא מעלהו או מורידהו במקום אחר הפוך קרי ליה ש\"ת שם] אעפ\"י שמקום שיהיה בו הקשר מקודם עתה יהיה תלוי למטה מ\"א שם ומחה\"ש אמ\"ש שם:" + ], + [ + "ט) סעי' ב' אם התנה עליהם וכו' אפי' לבשן וכו' וכ\"כ האחרונים וכן עיקר ודלא כיש מי שאוסר שהביא מלא\"ש שם אות ב' ועיין בקס\"ה שם בלשכה אות ו' ומ\"מ המחמיר תע\"ב:" + ], + [ + "י) שם אם התנה עליהם וכו' רק אם התנה רק אם יצטרך לעשות ממנו ש\"י שיעשה מהני התנאי וכ\"ש אם מתחלה אומר שאינו עושה ש\"ר אלא לפי שעה דמהני עו\"ת אות ב' בשם מהרא\"י בא\"ה ס\"ק ה' בשם הנ\"ז:" + ], + [ + "יא) סעי' ג' סודר דאזמני וכו' משמע דאפי' לא עשה שום תיקון בסודר לצורך תפלין שאסור למיצר ביה זוזי, עו\"ת אות ג' לבו\"ש על מ\"א סק\"ה:" + ], + [ + "יב) שם סודר דאזמני וכו' בין בדיבור בין במחשבה לבו\"ש שם ודלא כפרמ\"ג א'א אות ה' שנסתפק בזה חיי עולם על מג\"א סע\"ק ה':" + ], + [ + "יג) שם למיצר בה תפלין לעולם וכו' דוקא בסודר שדרך תשמישו לחול צריך הזמנה לעולם אבל אם עשה לו כיס לתפילין או שאמר לאומן עשה לי כיס תפילין הוי הזמנה בלא דיבור ואין צריך לחשוב לעולם, חוות יאיר סי' נ\"ט והביאו א\"ר אות ב' שע\"ת ו':" + ], + [ + "יד) שם למיצר ביה תפלין לעולם וכו' ר\"ל לאפוקי אם לא היה דעתו למיצר ביה תפילין אלא לפי שעה אע\"ג דצר ביה שרי למיצר זוזי מט\"י אות ג':" + ], + [ + "טו) שם וצר ביה תפילין וכו' ואפי' צר ביה סתם אסור א\"ר שם פרמ\"ג שם מט\"י שם ר\"ז אות ד' לבו\"ש שם ואפי' צר ביה לפי שעה ג\"כ אסור א\"ר שם ר\"ז שם שע\"ת אות ו' ודלא כחיי עולם שם אבל אם חזר מתנאי הא' ואמר ע\"מ לפנותו אתי דבור ומבטל דבור, פרמ\"ג שם לבו\"ש ור\"ז שם ועיין מט\"י שם:" + ], + [ + "טז) ואם עשה כיס לשם תפילין וצר ביה אפי' פירש ע\"מ לפנותו אסור מג\"א סע\"ק ה' פרמ\"ג שם י\"א בהגב\"י לבו\"ש ר\"ז שם מלא\"ש כלל כ\"א אות ד' קס\"ה סי' כ\"ה אות ו' בי\"ע בדיני שינוי תפלין אות ט' וה\"ה אם היה כיס והסיף בו איזה דבר לשם תפלין וצר ביה ע\"ד לפנותו אסור עד שיטול מה שחידש מ\"א שם ר\"ז שם י\"א שם בי\"ע שם אות יו\"ד מלא\"ש שם קס\"ה שם: יז)" + ], + [ + "יז) ואם צר ביה חד זמנא אדעתא למיצר בו לעולם אפי' לא אזמיניה אסור מ\"א שם א\"ר שם ר\"ז שם י\"א שם מט\"י שם שו\"ג אות ה' בי\"ע שם אות י\"א:" + ], + [ + "יח) שם וצר ביה תפלין וכו' ואם קטן צר ביה תפלין אסור אבל בדבר הנאסר בהזמנה לחוד לא מתסר בהזמנת קטן כדאי' בחולין דף י\"ג דיש להם מעשה ואין להם מחשבה ופשוט דאין אדם אוסר דבר שאינו שלו כמ\"ש ביו\"ד ס\"ס שמ\"ט מ\"א סק\"ד א\"ר אות ג' ר\"ז אות ה' י\"א בהג\"ט בי\"ע שם אות ו' ז' וכתב פרמ\"ג בא\"א הנה באביו אזמניה לכיס של קטן לתפלין וקטן צר ביה חד זמנא יש לו מעשה ואם הקטן אזמניה וצר חד זמנא לא מתסר דצר לחוד אין נאסר ואם צר ביה קטן ע\"ד שיצור לעולם בזה י\"ל דהוי מעשה ואסור:" + ], + [ + "יט) ואם גנבו בגד ועשו ממנו כיס תפלין קניא בשינוי מעשה ואסרו מ\"א שם א\"ר שם י\"א שם בי\"ע שם ר\"ז שם אות ח' וכגון שחתך הבגד דתו אין חוזר לברייתו פרמ\"ג שם:" + ], + [ + "כ) אותם שמשתמשים בכיס ש\"ת כשהולכים בדרך ומצניעים בו דברים אחרים שצריכים להם בדרך לימד עליהם הט\"ז זכות דאותם אנשים מסתמא הוי כמתנים בפי' כיון שנהגו כן וא\"א ליזהר ולב ב\"ד מתנין עליהם מעיקרא דמסתמא כשקונים כיס לתפלין דעתם להשתמש בו כדרך בני אדם בדרך אבל הרב מהר\"י עייאש ז\"ל בס' מט\"י חלק על הט\"ז בהאי זכותא דלימד והעלה דאין לומר לב ב\"ד מתנים בדבר של יחיד וגם דאפ' להם להולכי דרכים שיצניעו חפציהם בשק של חולין ולכן פשוט דאין לסמוך להקל אם לא בתנאי מפורש שיתנה בעת שנותן בו התפי' שיהא לו רשות ליתן בו דברי חול כשיצטרך לו וכן עיק' בי\"ע שם אות י\"ב:" + ], + [ + "כא) אם הגה. ואם התנה עליו וכו' אע\"ג דהוא נלמד במכ\"ש מהתפלין עצמם דהם גוף הקדושה ומהני תנאי וכ\"ש הסודר דאינו אלא תשמישי קדושה דלא עדיף מרצועות תפילין דנקראין תשמישין כדלקמן סי' קנ\"ד סעי' ג' מ\"מ אצטריך לומר דמהני תנאי אפי' לתשמיש חול למיצר ביה זוזי דמרישא דסעי' ב' אין ללמוד אלא להוריד דאכתי קדושה קלה מיהת יש לו. מט\"י אות ד' וכ\"כ עו\"ת אות ד':" + ], + [ + "כב) שם בהגה. וקלף. המעובד לשם תפלין וכו' אם עיבד עור לשם רצועות ש\"ת מותר להשתמש במותר דבר חול אף שלא התנה ומכש\"כ אם התנה שו\"ת צ\"צ סי' פ\"א ועיין לעיל סי' ל\"ב בבא\"ה ס\"ק י\"ב שמביא דברי הצ\"צ ומשמע דמתיר דוקא בהתנה וליתא. שע\"ת אות ד' ועיין עו\"ש שכ' דע\"י תנאי מהני אף לקלף עצמו אף דהוי הזמנה לגוף הקדושה מ\"מ הזמנה זו שוברה עמה מחמת התנאי ומועיל אף לדבר חול שע\"ת שם וכ\"כ מ\"א סק\"ו א\"ר אות ו' קס\"ה סי' כ\"ה אות א' ודלא כלבוש שהניח בצ\"ע ועי' בדברינו ליו\"ד סי' רע\"א אות ח'" + ], + [ + "כג) שם בהגה. דהזמנה כי האי גוונא לגוף הקדושה וכו' ודע דכל זה בקדושה כגון תפלין אבל תשמישי מצוה כגון ציצית שופר לולב נר חנוכה אפי' עשאן לכך לא מתסרי ומותר להשתמש בהן חול. ועי' סי' כ\"א מג\"א ס\"ק ו' ר\"ז אות ו'" + ], + [ + "כד) שם בהגה. לגוף הקדושה וכו' וגט לא מיקרי דבר שבקדושה. ב\"ח מ\"א שם קס\"ה סי' כ\"ה אות א' ודלא כהט\"ז ומה שהביא ראיה מא\"ה אינא ראי' עיין א\"ר אות ה' ובמש\"ז. ולפי זה אסור לכתוב גט על קלף המעובד לס\"ת אלא א\"כ התנה. ב\"ח עט\"ז לבו\"ש:" + ], + [ + "כה) ואם התחיל לכתוב על הקלף או על הנייר אסור לכתוב אח\"כ עליו דברי חול. מ\"א שם ה\"ב אות ב' א\"ר אות ו' ואפי' התנה ה\"ב שם פרמ\"ג בא\"א אות ו' קס\"ה שם:" + ], + [ + "כו) שם אזמניה ולא צר ביה וכו' אפי' עשה כיס מחדש לשם תפילין. ר\"ז אות ד':" + ], + [ + "כז) שם או צר ביה ולא אזמניה פי' שצר ביה לפי שעה ולא אזמניה להיות שם לעולם. מ\"א סק\"ז ה\"ב אות ד' ר\"ז שם." + ], + [ + "כח) שם שרי למיצר ביה זוזי. היינו שנטל ממנו התפילין אבל בעוד שהתפילין בו אסור. נימוקי יוסף ס\"ת נגמר הדין מט\"י סו' אות ב' בי\"ע שם אות י\"ג חיי עולם על הש\"ע סעי' ג' ודלא כר\"ז שם ועיין א\"ר אות ג' ומ\"ש עליו חיי עולם שם:" + ], + [ + "כט) שם כיס שצר בו מעות אסו' למיצר בו תפי' ואם עושה למטה במקום הנחת תפי' בתוך הכיס מדבר חדש שלא נשתמש בו שום חול ולמעלה חוץ למקום הנח' תפי' תופר בכיס הזה מדבר של חול מותר להניח בו תפי'. שו\"ת שע\"א חא\"ח סי' כ\"ח א\"ר שם בי\"ט שם או' י\"ד:" + ], + [ + "ל) חדשים מקרוב באו מהנוהגים ללבוש שתי זוגות כסדר רש\"י וסדר ר\"ת נהגו לקשור שני ראשי רש\"י ור\"ת בכיס א' ושתי ידות בכיס א' ונראה דאין לפקפק ביה כיון דבתחלת תשמישן בכיסים כן עשו הו\"ל כהתנה דשרי ול\"ד לתפי' ומעות דאסור לקשרן ביחד כמ\"ש רש\"י והר' הנמוקי דהרי הנה כי תרי לובשים יחד זה אצל זה וכבר כתבו משם המקו' דאלו ואלו דא\"ח וכחדא נפקין וכחדא שריין וכמש\"ל סי' ל\"ד בס\"ד ברכ\"י או א' בי\"ע בדיני תפי' דר\"ת או ט' ועיין בדברינו לעי' סי' ל\"ד או י\"ד:" + ] + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + [ + "א) סעי' ט' בהגה. אבל אין לחוש באיזה כתב כתובה. וכן הוא דעת מרן כדמוכח בב\"י וכ\"כ בי\"ד סי' תפ\"ח אלא מרן נקט לישנא דהרמב\"ם כדרכו דכך הם דברי הרמב\"ם הל' מגי' פ\"ב הל' ד' וכן הוא דעת הרשב\"א הביאו מאמ\"ר באו' ו' וכן הוא דעת הרדב\"ז בל' הרמב\"ם סי' קכ\"ו אבל לדעת הריא\"ז הביאו תוי\"ט פ\"ב דמגי' והתשב\"ץ בת' ח\"א סי' ח' והתוי\"ט והפר\"ח אות ט' סבירא להו אע\"פ שהכשירו שאר לשונות במגי' הכתיבה צריכה שתהיה אשורית שהוא כתב לה\"ק ולא שאר כתיבות. ולענין דינא נראה עיקר כסברת מרן ודעמיה דכשרה וכ\"כ הרב חק\"ל ח\"א סי' קל\"ד ער\"ה אות ט' בי\"ע אות ט\"ז אלא דלכתחלה יש לחוש לדברי ריא\"ז והתשב\"ץ והתוי\"ט והפר\"ח שלא לצאת י\"ח אלא במגי' הכתיבה כתב אשורית ולשון אשורית וכ\"כ החק\"ל שם בי\"ע שם [ומ\"ש ביאורי הגר\"א אות כ' על דברי ההגה שגגה היא הוא תמוה שהרי גדולי הפוסקים ס\"ל הכי הרשב\"ם והרשב\"א ומרן והרדב\"ז ומה שהקשה ממתני' עד שתהא כתובה אשורית וכו' עיין מה שתירצו התוי\"ט ושכנה\"ג הגה\"ט אות א' בסי' תרצ\"א שו\"ג אות י\"ו מאמ\"ר שם ער\"ה שם חק\"ל שם:]" + ], + [ + "ב) י\"א הא דאפי' בכתב אחר כשרה היינו דוקא בכתובה גם הלשון לשון אחר אבל אם כותבה בלה\"ק צריך לכותבה דוקא בכתב אשורית ואם כתבה הלשון בלה\"ק והכתב אינו אשורית פסולה. הרדב\"ז ללשונות הרמב\"ם סי' קכ\"ו וכ\"כ בי\"ע אות י\"ז בשם חסדי דוד אבל מרן בב\"י דחה סברה זו וכתב דאנן לא קפדינן אלא שלא תהא כתובה בלשון אחר כדי שלא יהיה כקורא על פה אבל כל שכתובה באותו לשון אע\"פ שכתובה בכתב אחר לית לן בה: וכתב בי\"ע שם דסברת מרן עיקר:" + ] + ], + [ + [ + "א) סעי' א' אין כותבין וכו' על הגויל או על. הקלף כס\"ת ואם כתב על הדוכסוסטוס פסולה כמו בס\"ת דכן פסק מרן בכ\"מ כדעת הרמב\"ם שכתב בהל' תפלין פ\"א הל' ט' אסור לכתוב ס\"ת על הדוכסוסטוס. ביאור הגר\"א אות א' ועיין פרמ\"ג במש\"ז אות א' ויש מכשירין תשובת הרדב\"ז בל' הרמב\"ם סי' קכ\"ה ערך השולחן אות ב' בי\"ע בדיני כתיבת מגי', אות ב' וכן אם כתבה חציה על הגויל וחציה על הקלף כשרה בדיעבד הרדב\"ז שם ער\"ה שם בי\"ע שם וכתב בי\"ע שם דה\"ה אם כתב חציה על הגויל או על הקלף וחציה על הדוכסוסטוס דכשרה:" + ], + [ + "ב) שם ואם כתבה במי עפצים וכו' עתה נוהגים הסופרים לעשות את הדיו אפי' לכתחלה ממי עפצים וקנקנתום. עיין בדברינו ליו\"ד סי' ער\"א אות ט\"ו וי\"ז:" + ], + [ + "ג) מגלה הדפוסה פסולה. ב\"ח פר\"ח אות ב' א\"ר אות ה' קה\"ס סי' כ\"א אות ז' בלשכ\"ה שערי אפרים שער ו' אות נ\"ט. ואם כבר הדפיסו מגי' על קלף צריך לגונזו כי הרואה אותם על קלף כתבנית מגלות הכתובות יסבור דכשרות ויקרא בהם ולא יצא י\"ח וברך לבטלה. אבל להדפיס תמורתם בנייר שרי דלא טעו בהו. ברכ\"י א' זכ\"ל אות מ' בי\"ע בדיני כתיבת מגי' אות י\"ח ועיין בדברינו ליו\"ד סי' רע\"א אות כ\"ד:" + ], + [ + "ד) שם וצריכה שרטוט וכו' וצריך לשרטט בכל שטה ושטה כמו בס\"ת. ד\"מ אות א' ח\"צ סי' צ\"ז פרמ\"ג א\"א א' ביאורי הגר\"א אות ג' חדושי רע\"ק שם קה\"ס סי' כ\"ח אות א' ובלשכ\"ה שם מלא\"ש כלל כ\"ד אות א' בחכמה ואות ג' בבינה. ועיין ער\"ה אות ד' דכתב דכן הוא דעת מרן ז\"ל וכ\"כ בי\"ע שם אות ג' וכ\"כ בספר הכוונות שער ואו בדרוש הפורים דרוש א' דדינא כס\"ת ומבואר בפע\"ת שער ר\"ח תנו\"פ פרק ו' לענין שרטוט ותגין וכן נוהגים פה בגדאד יע\"א לשרטט כל השורות כמו בס\"ת. ואם לא שרטט כל השורות אפי' בדיעבד פסולה קה\"ס שם בלשכ\"ה מלא\"ש שם בבינה ואם אין לו מגי' משורטטת כי אם ש\"א כתב בי\"ע שם יקרא בה אבל לא יברך עליה וכשיזדמן לו אח\"כ מגי' משורטטת יחזור ויקראנה בברכה כיון דרוב הפוסקים ס\"ל מגי' שאינה משורטטת כולה פסולה ואם כשיחזור ויקראנה במגי' כשרם לא ירצה לברך לחוש לדעת הא\"ח ולבוש דס\"ל דדי בש\"א אין מניחין אותו עכ\"ד. אבל נראה דלא יברך דכתב זכ\"ל ח\"א ה\"ב אות ס' וח\"ג אות ס' דלענין ס\"ב להקל לא אזלינן בתר רובא ואפי' אין הספק בברכה אלא בעשיית המצוה אפ\"ה אין לברך וכ\"כ לד\"א סי' ט\"ו או ח\"י:" + ], + [ + "ה) שם ואין העור שלה צריך עיבוד לשמה וכו' כתבו האחרונים דאין לסמוך על סברא זו כ\"א בשעת בשעת הדחק שאין לו מגי' אחרת ושלא לברך עלה פרמ\"ג א\"א אות ב' מלא\"ש כלל כ\"ד אות א' בחכמה ואו' ב' בבינה וכ\"פ רו\"ח אות א' להלכה כדעת הי\"א קה\"ס סי' כ\"ח אות א' ודלא כבי\"ע שם או\"ד. וכן נוהגים פה בגדאד יע\"א לעבד עור המגילה לשמה:" + ], + [ + "ו) סעי' ב' היתה כתובה וכו' או שכתבה עכו\"ם וכו' אם נכתבה ע\"י אשה או קטן או נכתבה בשמאל יש פוסלים. מעשה רוקח על הרמב\"ם הל' מגי' פ\"א וכן דעת מלאכת שמים כלל כ\"ד אות ג' בחכמה ויש מכשירין פר\"ח אות ג' מט\"י אות ב' מחב\"ר אות ב' ובי\"ע אות וא\"ו כתב וז\"ל לכן יראה עיקר דדינא הלכה למעשה דבכתבה אשה כשרה לקרות בה אפי' לכתחלה כיון שהיא ג\"כ חייבת בקריאתה אבל בכתבה קטן לכתחלה אין לצאת בה י\"ח אבל בדיעבד שכבר קרא בה או שאין לו מגי' אחרת כשרה עכ\"ל. אבל בשע\"ת כתב דגם בכתיבת אשה אם יש למצוא אחרת בקל יקרא בשניה בלא ברכה:" + ], + [ + "ז) ודינה כס\"ת וכו' וה\"ה לכל דבר למנין השטין ורוחב העמוד כדי לכתוב בו ג' למשפחותיכם ובין שטה לשטה כמלא שטה ובין תיבה לתיבה כמלא אות קטנה ושיעור גליון למעלה ג' אצבעות ולמטה ד' ובין דף לדף כמלא רוחב ב' אצבעות ויעשה שטותיה שוות, הגמ\"י פ\"ב להל' מגי' אות ן' מג\"א אות ג' א\"ר אות א' חיי\"א כלל קנ\"ה אות יו\"ד מלא\"ש כלל כ\"ד אות ח' בחכמה וי\"א שאין להקפיד במנין השיטין, קה\"ס סי' כ\"ח אות ד' בלשכ\"ה ועכ\"פ לא יפחות מי\"א שטין כדי שיהיה איש בראש דפא ועשרת בסוף דפא מלא\"ש שם בבינה אות ד' וי\"א דכי גמרינן מגי' מס\"ת היינו בדברי' שפסולי' בס\"ת אבל דברים שאין פסולים בס\"ת כגון אורך השטין בענין הדפין וכו' כיוצא בזה במגי' כשר אפי' לכתחלה מעשה רוקח על הרמב\"ם פ\"א מהל' מגי' מט\"י על סעי' ב' בד\"ה ודע ער\"ה אות ח' זר\"א ח\"א סי' ק' ועל זה סומכים פה בגדאד יע\"א שאין מקפידים במגי' על שיעור הגליון שלמעלה ושלמטה ושל בין דף לדף ובמנין השטין ושיעור היריעה לעשות כס\"ת משום דכל אלה הדברים אינם פוסלים בס\"ת בדיעבד, עיין יו\"ד סי' רע\"ג סעי' ה' וט\"ז סי' ער\"ב סע\"ק ד':" + ], + [ + "ח) שם ודינה כס\"ת וכו' מגי' שלא כתב בעמוד אחרון כ\"א ג' או ד' שטין והשאר חלק וגם לא סיים באמצע שטה רק בסופה כשר לקרות בה לכתחלה, זר\"א ח\"א סי' ק' מחב\"ר אות ד' ער\"ה אות ח' שע\"ח ש\"ו אות נ\"ו מלא\"ש כלל כ\"ד אות יו\"ד בבינה א\"מש כלל כ\"ב אות ג' בי\"ע באות י\"ד ומ\"ש הזר\"א שם בסוף הסי' והביאו בי\"ע שם דאם א\"א לגמור באמצע שטה שבסוף הדף אלא ע\"י המשכת האותיות לא אריך למעבד הכי, אין נוהגין כן פה בגדאד יע\"א אלא נוהגין להמשיך האותיות ולסיים בסוף הדף ובאמצע שטה ועיין בדברינו ליו\"ד סי' ער\"ב אות י\"א וי\"ג ועיין לעיל אות ז'" + ], + [ + "ט) שם לענין הקף גויל וכו' וח\"ת פסול בה לכ\"ע, כנה\"ג הגה\"ט סוף הסי' וכ\"כ האחרונים וכ\"כ מט\"י ואפי' במיעוטה פסול כמו בס\"ת ופר\"ח אות ב' כתב אם רובה כתובה בהכשר לא פסלה וכ\"כ לבו\"ש בגליון המגינים הנ\"מ ס\"ק א' ועיין בריכ\"י אות ב':" + ], + [ + "י) שם בהגה גם צריך לכותבה מן הכתב וכו' אם כתבה שלא מן הכתב אינו יוצא בה אלא בשעת הדחק דרכי משה ער\"ה אות ט' מלא\"ש כלל כ\"ד אות ב' בחכמה בי\"ע בדיני כתי' המגי' אות ח' אבל מותר להעתיק המגלה מאותה הכתובה ע\"פ. א\"ר סע\"ק ב' מלא\"ש שם ועיין הגר\"א אות ט\"ו וכתב מלא\"ש בשם הירושלמי דמגי' והביאה הגר\"א אם דאחר העתקה יגנוז אותה הכתובה ע\"פ ודוקא אם היא כתובה על עור אבל אם היא כתובה על נייר א\"צ לגונזה עיין לעיל אות ג':" + ], + [ + "יא) שם בהגה. ולהוציא כל תיבה מפיו וכו' עיין א\"ר סע\"ק ב' שחולק על המג\"א ופוסק שאפי' מעתיק מתוך הספר צריך להוציא כל תיבה מפיו ותפלין שאני כמ\"ש המג\"א עצמו סי' ל\"ב סע\"ק ל\"א וגם הגר\"א אות ט\"ז פליג על המג\"א ומביא ראיה מכל הפוסקים וכתב דלרבותא נקטו הפוסקים דגם במקרא לו אחר צריך להוציא מפיו וכ\"ש במעתיק מתוך הספר ע\"ש מלא\"ש כלל כ\"ד אות ח' בבינה ועיין בדברינו ליו\"ד סי' ער\"ד אות ז':" + ], + [ + "יב) שם הגה. כמו בס\"ת וכן צריך לכותבה לשמה דהיינו קודם הכתיבה יאמר הסופר הריני כותב לשם קדושת מגי'. מעשה רוקח על הרמב\"ם ה' מגי' פ\"א מלא\"ש כלל כ\"ד אות ג' בחכמה ואפי' בדיעבד מעכב. מער\"ק שם יעיין בדברינו ליו\"ד ראש סי' ער\"ד:" + ], + [ + "יג) שם הגה, ואם עשאן פתוחות פסולה וכו' ולא שנא בין אם עשה כולם פתוחות או מקצתן. שע\"א ?שם אות נ\"ג מלא\"ש כלל כ\"ד או ב' בחכמה ויש מכשירין בשעת הדחק שאין לו מגי' אחרת מג\"א סע\"ק ה' טי\"ת שע\"א שם מלא\"ש שם וכ\"כ ברכ\"י אות ז' דיש להכשי' בדיעבד זכ\"ל אות מ' בי\"ע בדיני כתי' המגי' אות ט' וכתב שע\"א שם ומותר לקרות בה בברכה וכ\"כ מלא\"ש שם ולבו\"ש סע\"ק ה' כתב דיש לברך עליה מכח ס\"ס ע\"ש וקה\"ס סי' כ\"ח אות ה' בלשכ\"ה כתב בשם הא\"ר דיש פרשיות פתוחות ויש פרשיות סתומות, ואלו הן הפתוחות ויאמר ממוכן, אחר הדברים האלה כשך, איש יהודי, אחר הדברים האלה גדל, ומרדכי ידע, ביום ההוא נתן, והנה אף כי אנחנו נוהגים בכולם סתומות מ\"מ נראה דבאלו אם נמצאו מקצתן או כולם פתוחות יכולים לקרות בה בברכות עכ\"ל, ועיין א\"ז הל' מגי' ומהר\"ם מינץ סי' ס\"א דיש קצת שנוי בענין הפ' ממה שכתב הא\"ח אבל פ' אחר הדברים האלה כשך, ואחר הדברים האלה גדל, כולם שווים דהווי פתוחה, ונפקא מינה דב' פרשיות אלו אם עשאן פתוחות בדיעבד לדידן דעושין כולם סתומות קורין בה בברכה לכ\"ע:" + ], + [ + "יד) שם הגה, ובדעיבד וכו' פי' מג\"א סע\"ק וא\"ו שאין לו מגי' אחרת או שכבר קרא בה והביאו א\"ר סע\"ק ד' וכתב לבו\"ש וז\"ל דלא תימא שכבר נכתבה ה\"ל דיעבד וא\"צ תיקון דודאי חייב לתקן אלא בשעת הדחק ואין פנאי לתקן מיד זה הוה דיעבד, וכ\"כ שכנה\"ג הגב\"י אות יו\"ד בדיעבד היינו דוקא אם כבר קרא בה אבל הגו\"ר כלל ד' סי' י\"ב כתב כיון שנעשית המגי' כבר כך מותר לקרות בה אפי' לכתחי' וכן דעת הזר\"א ח\"א סי' ק' והביאו עקרי הד\"ט סי' ל\"ו אות י\"ד ועיין בדברינו ליו\"ד סי' ער\"ב אות ז' ולקמן אות כ\"ה:" + ], + [ + "טו) שם הגה, ובדיעבד אין לפסול המגי' משום חסרות ויתרות וכו' עיין מט\"י שכתב לדעת מרן גם בדיעבד פסולה משום חסרות ויתרות והשמיט בה הספר אותיות שאני עי\"ש. אבל בי\"ע אות ז' חולק עליו וכתב דגם מרן מודה למור\"ם בזה דבדיעבד כשר וכ\"כ האחרונים דבדיעבד כשרה קה\"ס סי' כ\"ח אות ב' מלא\"ש כלל כ\"ד או' א' אמ\"ש כלל כ\"ב אות ד' וכן יתור תיבה אינו פוסל בה בדיעבד קה\"ס שם מלא\"ש שם אמ\"ש שם ולא כבי\"ד סי' פת\"ח:" + ], + [ + "טז) שם הגה, משום חסרות ויתרות וכו' וענין חסרות עיין א\"ז בהל' מגילה ותשובת מהר\"ם מינץ סי' ס\"א והביאו כנה\"ג בהגה\"ט ועיין א\"ר אות ט' ומנחת שי שע\"א ש\"ו אות נ\"א ויש קצת שנויים ומנהגנו פה בגדאד יע\"א כסברת המנחת שי הן בחסרות ויתרות הן באותיות גדולות וקטנות, וכתב מלא\"ש כלל כ\"ד אות ה' בחכמה וז\"ל יש להסופר הכותב את המגי' להעתיקה מספר מוגה ומתוקן מכל טעות הן בחסרות ויתרות הן באותיות גדולות וקטנות הן בשאר תיבות המגי' עכ\"ל:" + ], + [ + "יז) שם וצריכה עמוד וכו' וצריך להניח ג\"כ בעושה קלף כדי לגלול על העמוד של עץ שהמגי' נגללת עליו, ב\"י לבוש סעי' א' וטוב ליזהר להניח עמוד חלק בסופה רו\"ח אות ג':" + ], + [ + "חי) שם וי\"א שאינה צריכה וכו' ואפי' חציה בתגי' וחציה שלא בתגין כשרה שו\"ג אות י\"ג והביאו כו\"ח או ד' אבל הא\"ר אות ה' כתב דאין לסמוך על סברת י\"א כ\"א בשעת הדחק שאין לו מגי' אחרת, וכ\"כ מלא\"ש כלנ כ\"ד אות ב' וי\"א דבלא תגין אינם אותיות כלל עיין עקרי הד\"ט אות י\"ט ויש לחוש לכתחלה:" + ], + [ + "יט) שם בהגה, ונהגו לתייגה וכו' וכ\"כ האחרונים וכן הוא ע\"פ קבלת האר\"י ז\"ל עיין לעיל אות ד' וכן נוהגים פה בגדאד יע\"א:" + ], + [ + "כ) שם גם נהגו שלא וכו' ואנחנו אין לנו אלא דברי מרן ז\"ל וכ\"כ שכנה\"ג הגב\"י אות ה' דבספרד נהגו כמ\"ש המחבר וכ\"כ הרב מט\"י סוף דין ב' שו\"ג אות י\"א ועיין רו\"ח אות ג' וכן הוא עפ\"י קבלת האר\"י ז\"ל בס' פרי עץ חיים שער ר\"ת חו\"פ פ\"ו וכתב שם מט\"י דבדיעבד אם קרא בה בלא עמוד יצא י\"ח לכ\"ע אבל השו\"ג כתב דלכ\"ע בלא עמוד פסולה על כן אם יש למצוא אחרת יקרא בשניה בלא ברכה עיין לעיל סוף אות ד':" + ], + [ + "כא) סעי' ג' אלא מניח חלק וכו' וצריך שיהיה החלק אשר ביניהם כשיעור ט\"א וא\"ל פסול וי\"א דבעינן שיהיה החלק ביניהם כפלים מן הכתב אמ\"ש כלל כ\"ב אות ב':" + ], + [ + "כב) סעי' ד' צריך להאריך בוא\"ו דויזתא וכו' עיין ב\"י דג' פירושים יש בדבר לדעת הר\"ן והרא\"ה ז\"ל צריך לזקוף ראשו הכפוף ולי\"מ דהרא\"ש קמא ואחרים דהר\"ן היינו שצריך להאריך בקריאתה ולי\"מ בתרא דהרא\"ש היינו בכתיבתה. ומ\"ש הר\"ן והרא\"ה שלא מצינו נמנית וא\"ו זו במסורת באותיות גדולות כתב השו\"ג אות י\"ז דבמקרא גדולה שבידינו הביא וא\"ו דויזתא במסורת אותיות גדולות ואולי במסורת שביד הר\"ן והרא\"ה ז\"ל לא נכתבה ואו דויזתא בהדי אותיות גדולות עי\"ש וסיים ולכן נתפשט המנהג לכתוב וא\"ו זו גדולה וכ\"כ המנחת שי דבנוסחאות מדוייקים כתיבת יד הוא\"ו רבתי וכן ראיתי בנוסחאות כ\"י מאותיות רבתות. וכ\"כ בלבו\"ש ומש\"ז אות ג' דעכשיו נוהגים כדעת האומרים שיהיה הוא\"ו גדולה וכ' החיד\"א בפי' על מ\"ס פרק י\"ג הל' ז' י\"מ לכתוב הוא\"ו גדולה וי\"מ להאריך בקריאתה ועבדינן תרווייהו. וכ\"כ בי\"ע אות י\"ב לעשות שניהם וכן נוהגים פה בגדאד יע\"א לעשות שניהם לכתוב הוא\"ו רבתי וגם מאריכין בקריאתה ובדיעבד א\"ל האריך הוא\"ו דויזתא כשרה מג\"א סע\"ק ז' א\"ר אות ט' בי\"ע שם ויש פוסלים. פרמ\"ג א\"א אות ז':" + ], + [ + "כג) שם ואת בסופה פי' בסוף השטה אבל בסוף הדף יכתוב תיבת עשרת ב\"י לבוש (כתב השו\"ג אות י\"ט בין אם כתב השמות מימין והאתין משמאל. או האתין בימין והשמות בשמאל. תורה היא ואין לפוסלה בכך אך כבר נהגו לכתוב השמות בימין והאתין בשמאל כצורה שהביא רבינו בב\"י):" + ], + [ + "כד) בענין כתיבת בני המן צריך לכותבם בדף מיוחד דהיינו איש בתחלת העמוד ובראש השטה. ואת בסוף השטה וחלק באמצע. ואח\"כ פרשנדתא מצד זה ואת מצד השני וכן כולם. ובסוף הדף ויזתא מצד זה עשרת מצד השני. לבוש אות ג' ראש יוסף וכ\"כ נשמת אדם אות ב' דכן נהגו בכל תפוצות ישראל שע\"א ש\"ו אות נ\"ד ובפתחי שערים שם קה\"ס סי' כ\"ח אות ה' מלה\"ש כלל כ\"ד אות ב' בחכמה:" + ], + [ + "כה) ואם כתוב בה עשרת בני המן בחצי הדף איש בראש שטה ועשרת בסוף השטה אלא שאינו בסוף הדף שהיו כתובים שטות אחרות באותו דף פסולה. שכנה\"ג הגב\"י אות יו\"ד פר\"ח אות ד' א\"ר אות ח' וכן פסק החיד\"א בתוספות למ\"ס פרק י\"ג הל' וא\"ו וכתב שע\"א ש\"ו בפתחי שערים אות נ\"ד ולדבריהם נראה ה\"ה א\"ל כתב איש ואת בראש העמוד וכתב איזה שטות לפניהם עי\"ש ויש מכשירין בדיעבד (היינו אם כבר נכתב) גו\"ר כלל ד' סי' י\"ב זר\"א ח\"א סי' ק' מט\"י דין ג' בי\"ע אות י\"ג ויש מכשירין דוקא אם אין לו מגי' אחרת מג\"א סע\"ק ז' נשמת אדם אות ב' שע\"א שם אות נ\"ד קה\"ס סי' כ\"ח אות וא\"ו בלשכ\"ה מלא\"ש כלל כ\"ד אות יו\"ד בבינה ואות ג' בחכמה ולענין דינא אם אין לו מגי' אחרת וגם א\"א לו לתקן יקרא בה בל\"ב, עיין לעיל סוף אות ד'. ומ\"ש מט\"י שם אם עשה ב' תיבות לצד א' וב' ולצד ב' בדיעבד כשרה עיין תשב\"ץ ח\"ג סי' רע\"ג שכתב מגי' שתיבת ואת היתה כתובה עם השמות פסולה וצריך להחליף הדף עי\"ש:" + ], + [ + "כו) צריך לדקדק בתיבת עשרת שבסוף הדף שלא תהיה בולטת חוץ לשטה ב\"ח:" + ], + [ + "כז) מה שנוהגים הסופרים לכתוב עשרת בני המן מאותיות גדולות אינו מעיקר הדין שהרי לא נמנו במסורת בין הא\"ב גדולים אך הסופרים נהגו כן לפי שעל הרוב כותבין את המג' על דפין ארוכים ועשרת בני המן אינם אלא י\"א שיטין וצריך למלאת בי\"א שטין את כל הדף כמ\"ש לעיל וישאר חלק הרבה לבסוף או ריוח גדול מאוד בין שטה לשטה לכן כותבין אותיות גדולות למלאת הדף ואע\"פ שבדף אחר אין לעשות אותיות גדולות וקטנות כשאינו מקובל לבעלי המסורת לעשותם מ\"מ כיון שעשרת בני המן הם כותבים בדף מיוחד בפ\"ע אין להקפיד אף שהדפים אחרים הם כתובים בכתיבה דקה ודף זה בכתיבה גסה מ\"מ כשאין יריעות המגי' ארוכים שלא ישחת תואר העמוד כשיכתוב כתיבה בינונית קרוב לכתב של שאר הדפים מוטב לכתוב בכתיבה בינונית שע\"א ש\"ו אות נ\"ה קה\"ס כלל כ\"ח אות וא\"ו מלא\"ש כלל כ\"ד אות ב' בחכמה אמ\"ש כלל כ\"ב אות ב' וכתב אמ\"ש שם אנשי מעשה נוהגים לכתוב המגי' רק על י\"א שטין כמספר עשרת בני המן ועוד שטה אחת יתירה לתיבת איש ותיבת עשרת כידוע ובסך הכל המה י\"א בכדי שהכתב מעשרת ב\"ה יהיה בכתב אחד עם כתב המגילה:" + ], + [ + "כח) מה שנוהגים מקצת סופרים שבמקום שהשם הקדוש מרומז בר\"ת או בס\"ת עושים את האותיות ההם גדולות יש למנוע מלעשות כן לכתחלה ומ\"מ אין לפסול את הכתובות כן וקורין בהם אפי' לכתחלה שע\"א ש\"ו אות נ\"ה קה\"ס סי' כ\"ח אות ז' מלא\"ש כלל כ\"ד סוף אות ב' בחכמה אמ\"ש כלל כ\"ב אות ב' וכן יש למנוע מלהתחיל כל עמוד באות מיוחדת כגון ווי העמודים וכן יש למנוע מלהתחיל בשאר תיבות מיוחדות כמנהג קצת סופרים שכל זה אינו נכון שעי\"ז מקצרין ומאריכין האותיות והוא שלא כדין מלא\"ש שם ומה שנוהגים הסופרים פה עירנו בגדאד יע\"א לכתוב המגי' בראש כל דף המלך נראה מפני שמעתיקין ממגי' שמסודרת כך ואין מקצרים ומאריכים האותיות ודומה למ\"ש הפוסקים בענין ווי העמודים דנהוג עלמא לכתוב ווי העמודים מפני שיש ספרים שנדפסו מחדש ומסודרות כל דף מתחיל בוא\"ו ואין מרחיבים ומקצרים האותיות עיין בדברינו ליו\"ד סי' רע\"ג אות ט\"ז. אבל אם בא לסדר מדעתו ולכתוב בראש כל דף המלך הוא שלא כדין דא\"א שלא ירחיב ויקצר האותיות וכן אין להעתיק משאר קצת המגילות שאינה מסודרת יפה אלא יזהר להעתיק ממגי' שמסודרת יפה שאין בה אותיות ארוכות וקצרות:" + ], + [ + "כט) אם הסופר טעה וכתב ה\"א יתירה בתיבת ליהודים בין הוא\"ו ובין הדל\"ת ונמצא שם הויה ב\"ה באותיותיו. יכול למחוק רגלי הה\"א והדל\"ת וימשוך הגג ויהיה דלת ארוך כיון שלא כתבו כלל בכוונת השם אלא בכוונת ליהודים. ומי שחוכך בזה להחמיר יכול לגרור תיבה זו של ליהודים וישים מטלת במקומה ויכתוב תיבת ליהודים כתקנה. שב יעקב סי' נ\"ד שע\"א ש\"ו אות נ\"ב ובפתחי שערים שם קה\"ס סי' י\"ב סוף אות ב' בלשכ\"ה אמ\"ש כלל כ\"ב אות ג' ואם רוצה למחוק אותיות דים כתב שע\"א שם לא ימחוק עד שיגרור באות הה\"א שאם ימחוק תחלה אותיות דים יהיו אותיות השם נראים להדיא בלי שום ערבוב. ואם ימחוק אח\"כ רגלי הה\"א יהיה נראה כמוחק את השם. ומה\"ט נמי לא ימחוק תחלה אפי' הדל\"ת לבד אף שיהיו עדין אותיות ים מ\"מ אותיות רחוקים עתה מן התיבה שנראית כשם. ואם טעה ומחק תחלה אות דל\"ת או אפי' אותיות דים. מ\"מ יכול למחוק אח\"כ הה\"א שאין כאן ק\"ה כלל כיון שנכתבה הה\"א בטעות עי\"ש. והביאו קס\"ה שם. וכתב דאפי' אם נזכר הסופר מיד לאחר שכתב את הה\"א הזאת יכול למוחקה ולקדור עי\"ש:" + ], + [ + "ל) מגי' שכתובה ותפורה למפרע פסולה ואין יוצאים בה אפי' אם יקראנה כסדר מרכבת המשנה הל' מגי' בשם מהר\"ם דאנון. והרב מהר\"ב הלוי מספקא ליה בזה עי\"ש בספר מרכבת המשנה. והעלה הרב מהר\"י חזן בספר חק\"ל ח\"א סי' קל\"ג דכתובה למפרע פוסל במגי' דאין ספיקו של מהר\"ב הלוי מוציא מידי ודאי של מהר\"ם דאינון כ\"ש בספק להקל והודאי להחמיר. והביא דבריהם בי\"ע אות ט\"ו וכתב בשם מהר\"א מאי\"ו ז\"ל דלענין הלכא למעשה אם קרא בה צריך לחזור ולקרותם במגי' הכתובה ותופרה כתקונה. אבל לא יחזור ויברך עליה מאחר שלא בא הדבר מבואר בשום אחד מהראשונים והאחרונים וכתב הוא דכן עיקר ודלא כהרב מהר\"י חזן שכתב בספר חק\"ל ח\"ג ליו\"ד בסופי בהשמטות לאו\"ח דף קפ\"א עמוד ג' דנראה לי ברור שיברך נמי אלא מאחר שאין הדין ברור לגמרי אם ירצה שלא לברך אין מזניחין אותו וליתא דודאי דאין אנחנו מניחין אותו לברך כיון דברכות אינם מעכבות ואיכא למיחש מיהא לס\"ב לבטלה עכ\"ל ואע\"ג דהרב רו\"ח אות ז' החזיק דברי חק\"ל וכתב דלא כסברת בי\"ע אנן נקטינן כסברת בי\"ע דאין לברך דס\"ב להקל עיין לעיל סוף אות ד'." + ], + [ + "לא) סעי' ו' אם הטיל בה וכו' ויעשה ג' תפירות בראשה וכו' וכן על זה הדרך בכל חבור יריעה ויריעה מיריעות המגי' מעשה רוקח על הרמב\"ם פ\"ב מהל' מגי' הל' י\"א שו\"ג אות כ\"ב מאמ\"ר אות ד' מלא\"ש כלל כ\"ד אות י\"ב בבינה:" + ], + [ + "לב) סעי' ז' צריך להניח שיור וכו' ואם לא הניח שיור אלא תפר מראש היריעה עד סופה כשרה בדיעבד שו\"ג אות כ\"ג מט\"י. ועיין בדברינו ליו\"ד סי' רע\"ח אות וא\"ו:" + ], + [ + "לג) סעי' ט' מגי' שהיא נקודה וכו' ודוקא בדיעבד אבל לכתחלה אין לעשות כן. ב\"י מג\"א סע\"ק ט' שו\"ג אות כ\"ח וכ\"ט מט\"י ביאורי הגר\"א אות ל\"ה קה\"ס סי' כ\"ח אות ח' אמ\"ש כלל כ\"ב אות ג' בי\"ע אות כ\"ב וכתב שם השו\"ג אות כ\"ט דמדברי הג\"א וראבי\"ה והכל בו ור\"ת נראה דאפי' בדיעבד פסולה ולכן שומר נפשו ירחק מלכתוב ניקודים וברכות במגי' עי\"ש:" + ], + [ + "לד) שם ואינה נפסלת בכך. וה\"ה דמותר לכתוב הטעמים במגי' לש\"צ שאינו בקי בנגינה בע\"פ ואין שם מ' שיודע להקרות לש\"צ ולברך עליה. באר שבע סי' מ\"ז שכנה\"ג הגב\"י אות ג' מג\"א סע\"ק יו\"ד (ומה שמצויין במג\"א ב\"ח ט\"ס וצ\"ל ב\"ש) באה\"ט אות ט' פרמ\"ג א\"א אות י' בי\"ע אות כ\"ב אבל לכתחלה אין לנקוד הטעמים. א\"א שם אמ\"ש כלל כ\"ב אות ג' וכן אין לנקוד הטעם גם בין פסוק לפסוק א\"א שם אות ט' וכתב המג\"א שם ומ\"מ נ\"ל דאם אין הטעמים במגי' מותר לקרות בלא טעמים וכ\"כ בי\"ע:" + ], + [ + "לה) סעי' יו\"ד אם אין מגי' וכו' בחומש וכו' כי יש אומרים שיוצא בזה בשעת הדחק. טור ב\"י ודוקא שעשוי בגלילה כס\"ת ותופר בגידין אלא שיש בו פסול (והמגי' דבוקה בו לבו\"ש) אבל בחומשים שלנו שהן בקונטריסין כתובים משני עבריהם וכ\"ש ספרי הדפוס שלנו שאינם נכתבים דבר פשוט היא שאין יוצאים בה אפי' בשעת הדחק. ב\"ח שכנה\"ג הגב\"י אות ט\"ז מג\"א סע\"ק יו\"ד אבל הרב מט\"י פי' דחומש דהכא הוא בקונטריסין שלנו דאע\"ג דבעלמא פסולים בשעת הדחק שאני עי\"ש וכתב עליו בי\"ט אות כ\"ג דאין דבריו מוכרחים והעיקר כהב\"ח וכתב עוד בי\"ע שם ומיהו לפי מה שפסק מרן הש\"ע דקורין בו בלא ברכה פשוט דבשעת הדחק שאין לו אלא חומש שלנו דיקרא בו עכ\"ד. וכ\"כ מאמ\"ר אות ה' ועיין מ\"ש א\"ר אות יו\"ד פרמ\"ג א\"א או' י' ועיין מאמ\"ר באות הנז' דכתב דאף מג\"א יש להסכימו לזה:" + ], + [ + "לו) סעי' י\"א אם קרא במגי' וכו' עיין בי\"ע אות כ\"ה דמספקא ליה אם מותר לטול מגי' של חבירו שלא מדעתו ולקרות בה לצאת י\"ח משום דניחא ליה לאינש דליעבד מצוה בממוניה וצדד להכשיר. ולענין דינא כתב צריך להתישב בדבר ולענד\"נ דמגי' ישנה של גויל יש להקל דלא שייך בה כ\"כ הטעם שמא תקרע שכתב ההגה סי' י\"ד סעי' ד' ועוד כיון שאינו קורא בה כ\"א לצאת י\"ח לא חיישינן שמא תקרע עיין מ\"א שם סע\"ק יו\"ד והגם דכתב מ\"א שם דאפי' באקראי אסור פי' מחה\"ש שם דגזרינן קריאה מועטת אטו קריאה מרובה וכאן לא שייך דכיון שיצא י\"ח שוב אין קורא בה עוד אבל בחדשה לא. דחייס עלה דבקל תתלכלך ועוד עיין בסה\"ק כף החיים סי' י\"ד או' ל\"א:" + ] + ] + ], + "Yoreh De'ah": [ + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + 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+ [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + [ + "הלכות ס\"ת יו\"ד סימן ע\"ר
א)
סעי' א' מצות עשה וכו' ואין רשאי למוכרו וכו' כתב ש\"כ סק\"א וז\"ל ב\"י כתב בשם ה\"ר מנוח דוקא ס\"ת העשוי לקרות בו ברבים אבל ספר יחידים שקורין בהם בעצמם מוכרים לעשות בדמים מה שירצו וכו' עכ\"ל וכ\"כ אמ\"ש כלל ט\"ז אות א' אבל מסתימיות דברי מרן ז\"ל שקבלנו הוראותיו משמע דאפי' יחיד שכותב ס\"ת לעצמו ולא הקדישה לקרות בה ברבים אינו רשאי למוכרה וכ\"כ עו\"ת בסי' קכ\"ג או' ל' וכן משמע מדברי מרן בסי' רפ\"ב סעי' י\"ח שהביא סברת האוסרים באחרונה משמע דהכי ס\"ל ואע\"ג דבאו\"ח סי' קנ\"ג סעי' יו\"ד כתב י\"א ואח\"כ כתב יש מי שאוסר וכתב א\"ר שם אות כ\"ב משמע דעיקר סברא ראשונה דרבים הם מ\"מ אין לנו להניח בשביל דקדוק זה סתמיות דברי מרן כאן ומ\"ש בס' רפ\"ב ואין חילוק בין קנאו כך בין כתבו לעצמו אסור למכור ברכ\"י אות יו\"ד ודלא כבל\"י" + ], + [ + "ב) שם ואפי' למכור ישן כדי לקנות חדש אסור וכו' כתב ב\"י בשם ה\"ר מנוח דחיישינן לפשיעותא שמא לא יקנה הלכך אם היה החדש כתוב והוא בבית הסופר ואינו חסר אלא נתינת דמים מוכר הישן לקנות החדש עכ\"ל וכתב הש\"כ אין זה עיקר ודעת כל הפוסקים נראה דאפי' בכהאי גוונא אסור וכמו שכתב בדרישה וב\"ח וכן כתב הר\"ן בהדיא דכיון לא מעלי לה בקדושתה אסור להחליף תורה בתורה דאינו רשאי למכור אלא שמעלה בקדושה, וכ\"כ הריב\"ש ומביאו ב\"י בא\"ח סי' קנ\"ג וכתב ב\"ח עוד ונראה דלאו דוקא למכור ישן כדי לקנות חדש אסור דה\"ה כשאחד הוציא מתחלה מעות משלו וקנה חייש עד שימכור אח\"כ הישן וישתלם מהישן נמי אסור דעיקר טעמא לאיסורא משום דליכא במכירה זו העלאה בקודש דדוקא כשמעלין בקודש הוא דשרי אבל כי ליכא העלאה אע\"ג דכי הדדי נינהו וליכא הורדה אלא דמחליף תורה בתורה נמי אסור עכ\"ל ונראה דכן הוא דעת מרן מדסתם וכתב ואפי' למכור ישן כדי לקנות חדש אסור דדעתו משום דליכא העלאה וכן כתב ט\"ז ב\"אח סי' קנ\"ג אות א' ועיין משבצות זהב. ואם החדש יש בו עדיפות דכשרות שרי למכור ולהפקיד דמיו עד שיקנה החדש, ברכ\"י אות ה' בשם בי\"ד סי' קל\"ט וכן משמע מב\"ח ש\"כ אות ג' שו\"ג אות ו' וכן אם החדש הדור יותר פ\"ת אות ו':" + ], + [ + "ג) בתשובת הריב\"ש הביאו הב\"י א\"ח סי' קנ\"ג כל ס\"ת שיש בו טעות אין בו קדושת ס\"ת ויכול למוכרו עי\"ש והביאו ג\"כ הרמ\"א לקמן סי' רפ\"ב סעי' י\"ח ובא\"ח סי' קנ\"ג סעי' ג' ועיין מג\"א שם או ג' ובתשובת ח\"ס סי' רע\"ט:" + ], + [ + "ד) כתב ברכ\"י אות ב', הרב מהר\"ר צבי אשכנזי בתשובותיו סי' קכ\"ג אסר למכור ס\"ת בהכרזה בבכה\"נ אבל מורינו הרב זר\"א י\"ד סי' ו' והרב שב\"י ח\"ב סי' צ\"א והרב פנים מאירות ח\"ג סי' מ\"ג חלקו על הרב מוהר\"ץ הנז' והתירו. ובספר בית לחם יהודא נטה לסברת מוהר\"ץ מטעם אחר ואינו מחוור עכ\"ל. ובק\"א בסי' הנ\"ז כתב וז\"ל כאשר יהיה האופן דשרי למכור ס\"ת אם הס\"ת בארון ובבית ונמכר דרך כבוד ע\"י גורל או הכרזה ויש הנאה להעלותו בדמים העלה הרב המפורסם מהר\"ר פינחם זלה\"ה בשו\"ת גבעת פינחם כ\"י בח\"א סי' כ\"ו דמותר והעיד שכן נהגו היתר באיטליא ורבני איטליא עשו מעשה בעצמם והסכים עמו לענין דינא מוהר\"ם ליפשיץ שם סי' ל\"א עכ\"ל זכ\"ל יו\"ד ערך ס' ועיין פרי הארץ ח\"ב יו\"ד סי' ט\"ז א\"א א\"ח סי' שכ\"ב אות א':" + ], + [ + "ה) סעי' ב' האידנא מציה לכתוב חומשי תורה וכו' כתב ב\"י לא בא הרא\"ש לפטור ממצות כחיבת ס\"ת אלא בא לחדש לנו חיוב כתיבת חומשים ומשניות וגמרות ופירושיהם ואסור מכירה שגם זה בכלל מצות כתיבת ס\"ת עכ\"ל ב\"ח ט\"ז לבו\"ש וכתב ברכ\"י אות ט' שכן מוכח מדברי גורי האר\"י ז\"ל וכן עיקר וכ\"כ רוח חיים אות ג' באור הגר\"א אות ד' בגליון הש\"כ הנדפס מחדש שו\"ג אות י\"ב קצור ש\"ע סי' כ\"ח זכ\"ל חי\"ד ערך ס' וי\"א דבזה הזמן אין חיוב לקנות ס\"ת פרישה אות ח' והביאו הש\"כ אות ה' ובש\"ת שאגת ארי' סי' ל\"ו והביאו פ\"ת אות יו\"ד כתב דבזה הזמן פטורים מכתיבת ס\"ת משום דאין בקיאין בחסרות ויתרות אמנם מהרח\"ו ז\"ל בש\"המ פ' וילך כתב וז\"ל יש נמנעים מלקיים מצוה זו מפני שני דברים האחת היא שאינם יודעים לכתוב וחושבים שעיקר המצוה הזאת לכתוב בידו. והשנית היא לפי שאין בזמנינו זה יודעים ובקיאים מחסרות ויתירות ופתוחות וסתימות כנ\"ז בגמרא (קדושין ל\"ד) הנה אני ראיתי למורי ז\"ל שצוה לסופר אחד שיכתוב לו ס\"ת אחד כמנהג ס\"ת שלנו ולא חשש למיעוט בקיאותינו בהם, גם לענין הכתיבה ציוהו שיכתוב כל הס\"ת ויניח גליון חלק בכל מקום של ההויות שיש בס\"ת והיתה כוונתו לכתבם בידו בכונה שנתבאר אצלינו והוא בזוהר בפ' ויקרא ובפ' אחרי כצד יכתבם יעו\"ש עכ\"ל והב\"ד הברכ\"י בשיו\"ב או' ב' יעו\"ש וכן עיקר, ואם ידו משגת חייב לקנות ס\"ת לקרות בו וגם משנה וגמ' ופירושיהם ואם אין ידו משגת ויבא עי\"ז לידי בטול תורה שאין לו ספרי גמרא ופוס' נ\"ל דלכ\"ע הם קודמים לס\"ת דבודאי תלמוד תורה חשוב יותר מכתיבת ס\"ת שהרי מוכרים ס\"ת כדי ללמוד תורה חיי אדם כלל ל\"א קצור ש\"ע שם:" + ], + [ + "ו) אם קנו ס\"ת בשותפות אם יוצאים ידי קיום מצות עשה של ועתה כתבו. עיין רוח חיים אות ו' פתחי תשובה אות א' אמרי שפר כלל ט\"ז אות א':" + ], + [ + "ז) המקדיש ס\"ת לרבים יש אומרים דאינו יוצא וי\"א דיוצא וטוב שלא להקדישו פתחי תשובה אות ג' יפה ללב אות א':" + ], + [ + "ח) שם ולא ימכרם וכו' כלומר דאין ראוי למוכרם אבל לא חמירי כס\"ת כן כתב מרן בב\"י ח\"מ סי' רמ\"ח וכתב שם דמעשים בכל יום שאדם מוכר ספריו והוו בכלל נכסיו. וכן פסק בש\"ע שם סעי' י\"א דשאר ספרים הוו בכלל נכסיו ברכ\"י אות יו\"ד שו\"ג אות י\"ג א\"ר בא\"ח סי' קנ\"ג אות כ\"ב פתחי תשובה אות י\"א יפה ללב אות וי\"ד ואפי' בס\"ת אם קנאה מתחלה למוכרה וכ\"ש אם קבלה בחוב מותר למוכרה לכ\"ע א\"ר שם:" + ], + [ + "ט) הקונה ס\"ת לא יברך שהחיינו אלא לובש בגד חדש בעת ההיא ומברך שהחיינו ויכוין לפטור הס\"ת לפי שיש חולקים ברכ\"י אות ח':" + ], + [ + "י) וכשמברך שהחיינו כדי לפטור הס\"ת יאחז את הבגד חדש או פרי חדש בימינו וס\"ת בשמאלו ויאמר ליקובה\"ו וכו' הריני בא לקיים מ\"ע של כתי' ס\"ת כמש\"ה ועתה כתבו לכם את השירה הזאת, ודרשו רז\"ל (סנהדרין כ\"א ע\"ב) שכל אחד מישראל צריך לכתוב לו ס\"ת משלו לתקן את שורש מצוה זו במקום עליון ויהי נועם וכו' ואח\"כ יברך שהחיינו על הבגד או על הפרי ויכוין לפטור בברכה זו את הס\"ת:" + ] + ], + [ + [ + "א) סעי' א' וצריך שיהיו העורות וכו' אפילו בדיעבד אם לא עבדן לשמן פסול הרמב\"ם פ\"א מה\"ת הל' י\"א ב\"י ב\"ח ש\"כ אות א' שו\"ג אות ו' אמרי שפר כלל ג' אות ב':" + ], + [ + "ב) שם מעובדין ע\"י ישראל לשם ס\"ת וכו' אבל תיקון הקלף והשרטוט אין צריך שיהא לשמה. טור ב\"י ב\"ח ש\"כ אות ב' לבוש אות א' שו\"ג אות ז' א\"ר בא\"ח סי' ל\"ב אות ט\"ו ודלא כבני יונה הביאו פ\"ת אות ח' שכתב דאם לא שרטט לשמה אף בדיעבד פסול וזה הוא דוקא לענין דינא אבל לכתחלה טוב לשרטט לשמה:" + ], + [ + "ג) שם שיאמר בתחלת העבוד וכו' ואם לא אמר בתחלת העבוד יאמר קודם גמר העבוד שהוא מעבד לשם קדושת ס\"ת. ט\"ז אות ג' שו\"ג אות י\"ב וי\"א דבעינן דוקא שיאמר בתחלת העבוד אבל אם לא אמר כן בתחלת העבוד אע\"ג שאח\"כ בגמר העבוד אמר וגמר העבוד לשמה אין להתיר מלא\"ש כלל ג' אות ג' בחכמה ואות ד' בבינה קה\"ס סי' ב' אות ב' ואות ז' בלשכ\"ה:" + ], + [ + "ד) ולא נקרא סייוע בעבוד אלא במעשה העבוד עצמו אבל לא במה שמסייע לתקן את העורות או להשחיר עורות של תפלין כי זה לא מעיבוד הוא ט\"ז אות ג' מג\"א בא\"ח סי' ל\"ב אות י\"א דב\"ש סי' י\"ט ר\"ז שם אות י\"ב פרמ\"ג מש\"ז אות ה' מלא\"ש כלל ג' או' ג' אניה דיונה פ\"ו אות א' קה\"ס סי' כ\"ג אות א' אמ\"ש כלל ג' אות ג' וכלל י\"ט אות א' ודלא כשו\"ת באר עשק סי' יו\"ד דמתיר:" + ], + [ + "ה) שם שיאמר וכו' ואם לא אמר בפירוש אלא חשב בלבו שמעבד לשם קדושת ס\"ת בדיעבד יש להכשיר הרמ\"ע סי' צ\"ד שו\"ג אות ח' א\"ר בא\"ח סי' ל\"ב אות ט\"ו עטז\"ק שם אשל אברהם אות י\"א פתחי תשובה אות ז' באה\"ג בסי' רע\"ד אות א' קסת הסופר סי' ב' סעי' ג' מלא\"ש כלל ג' בבינה אות א' וכן משמע מדברי מרן בא\"ח סי' ל\"ב סעיף ט' שכתב בזה הלשון טוב להוציא בשפתיו משמע דבדיעבד מחשבה סגי ועוד עיין לרבינו הגדול ח\"ר עבדאלה בת' לא\"ח סי' ז' והוא בסוף ספר זבחי צדק ח\"ב שנשאל במי שקדש השם במחשבה וכן בדבור העורות של סת\"ם אם מותר בדיעבד במחשבה לשמן וזו הלכה העלה כדעת רבינו זלמן סי' ל\"ב דכתיבה לכ\"ע בעי לשמה ופסול אפי' בדיעבד אם חשב לבד אבל בעבוד כיון דפלוגתא היא אי בעי לשמן בדיעבד כשר יעו\"ש. ועיין לקמן סי' ער\"ד אות א':" + ], + [ + "ו) ואם הכותים מעבדין על דעת ישראל לא סגי במחשבה אפילו בדיעבד עד שיוציא הישראל בשפתיו הרמ\"ע סי' צ\"ד א\"ר סי' ל\"ב אות ט\"ו עטז\"ק שם אשל אברהם שם אות י\"א מלא\"ש כלל ג' אות ה' בחכמה ובינה קסת הסופר סי' ב' סעי' ה' וכן סייעו קצת בסוף העבוד ולא אמר כלל לנכרי לא מהני א\"א שם ועיין לקמן אות יו\"ד:" + ], + [ + "ז) אם אמר בשעת העבוד לשם קדושת ס\"ת בלבד ואח\"כ רוצה לכתוב עליו תמו\"מ לדעת מרן בב\"י א\"ח סי' ל\"ב ובש\"ע שם סעי' ח' ורוב הפוסקים מותר ויש פוסלין עבודת הגרשוני סי' כ\"ה פנים מאירות ח\"ג סי' י\"א ויש לחוש לכתחלה עיין קה\"ס סי' כ' אות ד' אבל אם עבדו לשם קדושת תמו\"ם ואח\"כ רוצה לכתוב עליו ס\"ת לכ\"ע פסול ב\"י שם ט\"ז סי' ל\"ב סעיף ד' יד אהרן הגב\"י שם רבינו זלמן שם אות י\"א מלא\"ש כלל \" אות ב' קסת הסופר סי' ב' סעי' ד' מאיל המלואים באניה דיונה פרק ה' אות יו\"ד אמרי שפר כלל ג' או' ג':" + ], + [ + "ח) אם רוצה להתנות על העורות בשעת העבוד שיכתוב עליהם מה שירצה או שיהיה רשות בידו להוציאם לחולין יש חלוקים לכן המובחר לעבד את העורות בפרטות לשם קדושתן את אשר לס\"ת לשם קדושת ס\"ת ולא יכתוב עליו אלא ס\"ת בלבד ואשר לתפלין לשם קדושת תפלין ולא יכתוב עליו אלא תפילין ואשר למזוזה לשם קדושת מזוזה ולא יכתוב עליו אלא מזוזה ולא יוציא העורות לחולין אך אם אי אפשר לו לעשות כן יתנה בזה הלשון הריני מעבד עורות אלו לשם קדושת ס\"ת על מנת שאם איני רוצה לכתוב עליהם ס\"ת אכתוב עליהם תמו\"ם או אוציאם לחולין ואח\"כ אם רוצה לכתוב עליהם תמו\"ם כותב ואם לא היה לו עסק בהם מותר להוציאם לחולין אבל לא יאמר הריני מעבד עורות אלו לשם קדושת ס\"ת תמו\"ם דמדאורייתא אין ברירא ואם כלל הכל הרי עבד את העורות לשם קדושת תמו\"ם ואיך יכתוב על עור שעבדו לשם תמו\"ם ס\"ת דקדושה קלה לא מהני לקדושה חמורה י\"א הגב\"י סי' ל\"ב פ\"ת אות ט' ועיין מלא\"ש כלל ג' אות ב' בחכמה ובינה קסת הסופר סי' ב' סעי' ד' וסי' כ\"ה סעי' א' ובחקירה א' אות ל\"ח:" + ], + [ + "ט) אם מעבד עורות לאחרים או מעבד ומוכר יתנה בזה\"ל הריני מעבד עורות אלו לשם קדושת ס\"ת ע\"מ שיהא רשות בידי וביד הבאים אחרי כל מי שיגיעו עורות אלו בידו אם אינו רוצה לכתוב עליהם ס\"ת יכתוב עליהם תמו\"ם או יוציאם לחולין:" + ], + [ + "י) שם בהגהה. ואם מעבדן כותי יסייע הישראל מעט וכו' בדיעבד אפי' לא סייעו כלל אלא שאומר לנכרי שיעבדנו לשמו סגי בכך. ב\"ח ש\"כ אות ה' מג\"א או\"ח סי' ל\"ב סע\"ק י\"א וכ\"כ האחרונים. אבל דעת מרן בב\"י דדוקא מסייע הישראל בשעת העבוד אבל אם לא סייע פסול וכן דעת השו\"ג באות י\"א ועיין בא\"ח סי' ל\"ב סעיף ט' א\"ר שם סי' י\"א אות א'. וכן נוהגים פה בגדאד יע\"א כשלא היו עבדנין ישראל היו מסמנין העורות ונותנים אותם לתוך הסיד הישראל בידיהם ואומרים עורות אלו אנחנו מעבדין לשם קדושת ס\"ת וכו' ואומרים ג\"כ לגוי לעבדן לשם קדושת ס\"ת. ועיין בדברינו לא\"ח סי' ל\"ב אות ל\"ז:", + "וצריך שיאמר לנכרי שיעבדנו לשמו סמוך ברגע שהוא נותן את העורות לתוך הסיד ולא מהני מה שאומר לו קודם לכן ואם יש לנכרי פועלים ג\"כ נכרים אזי ג\"כ צריכים הפועלים ההם לעמוד שם כשהוא מצוה לעבדן לשמן מלא\"ש כלל ג' אות ה\"ו קה\"ס סי' ב' אות ה' ואע\"ג דמדברי מרן ב\"י משמע אם מניח ישראל בתחלה לתוך הסיד לשמה ולא אמר לנכרי כלום ואח\"כ מעבדן הנכרי הוי מעובדן לשמה מ\"מ מב\"ח משמע אם נותן ישראל עורות בעבוד ולא אמר לנכרי כלום אסור ויש לחוש לדבריו עיין פרמ\"ג א\"א סי' ל\"ב אות י\"א:" + ], + [ + "יא) ואם יש עבדנין ישראל לכתחלה יעבד ע\"י ישראל ואע\"ג דלדעת מרן אם ישראל מניחם לתוך הסיד מותר לעבד ע\"י גוי לכתחלה ואפי' ביש עבדנין ישראל מ\"מ יש מחמירין בית חדש לבוש א\"ח סי' ל\"ב סעי' ט' מחצית השקל שם סעי' י\"א רבינו זלמן שם סעי' י\"ב מלא\"ש כלל ג' אות ה' קסת הסופר סי' ב' סעי' ה' מאיל המלואים באניה דיונה פרק ו' אות ב':" + ], + [ + "יב) סעי' ד' כתב מקצתו על הגויל ומקצתו על הקלף וכו' עיין פ\"ת אות י\"ב שכתב בשם ספר חמודי דניאל כי לכאורה נראה דוקא מקצתו על הגויל ומקצתו על הקלף כלומר הרבה מגויל והרבה מקלף אבל לעשות מטלית אחת או שתים אין קפידא וכן כתב בתשובת יכין ובועז ח\"א סוף סי' כ\"ד ס\"ת של גויל חסר תיבות או פסוקים וגררו ממנו כמה שורות ונתלבן לא קרינן ביה מקצתו על הגויל ומקצתו על הקלף אלא דהוי כמנומר עי\"ש והביאו בספר לד\"א סי' י\"ז אות י\"ז וכתב שם אות י\"ח סופרים המגיהים מנהגם לגרור שטה כדי לכתוב תיבה או שתים שחסרות ואין לערער עליהם ואם יהיו הטעיות רבים באופן שיהיה הס\"ת כמנומר פסול וכן נוהגים פה בגדאד יע\"א אם נמצא טעות בס\"ת שחסר תיבה או שתים קולפים הגויל וכותבים על מקום הנקלף וצריך ליזהר באופן שלא יהיה מנומר:" + ], + [ + "יג) קלף שאחר עיבוד מושחין אותו בצבע לבן ועי\"ז הקלף חלק אין לפסול מטעם דמפסיק הצבע מאחר שהוא דבוק ואדרבא יש מצוה להתנאות במצות לקיים זה אלי ואנוהו, הרב פמ\"א ח\"ג סי' ל\"ב, והב\"ד הברכ\"י אות ו' זכ\"ל חי\"ד אות ס', אמנם מקום שנהגו כך בצבע הנ\"ז צריך ליזהר מאד בזה שיהיה הצבע הלבן דק הרבה שלא יהיה בו ממשות ע\"ג הקלף שאל\"כ ע\"י הגלילה והפתיחה יקפוץ מן הצבע הנ\"ז ויהיה פרודים באותיות ותפסל ויהיה ברכה לבטלה ח\"ו ועוד שאין מקיימין המצוה ואנחנו ראינו כמה פעמים שקפץ הדיו מן האותיות והיו פרודים ופסולים וע\"כ כל הירא וחרד לדבר ה' העוסק במלאכת הצבע הנז' צריך שישים יראת ה' לנגד עיניו תמיד לבל יהיה מחטיא את הרבים ח\"ו בביטול המצוה ובברכה לבטלה וישגיח מאד ע\"ז בעשיית הצבע שלא יהיה רע או עב ואח\"כ יגרום שיקפוץ דיו מן האותיות ויהיה פסולים ופירודים ויוקר החיוב מוטל על הב\"ד שבכל מקום ומקום להשגיח ע\"ז ועליהם תבא ברכת טוב:", + "סעי' ה'. ולא ישרטט בעופרת וכו' כתב הטור בשם ר\"י דמ\"ש במסכת סופרים מסרגלין בקנה לא בא לאפוקי סכין אלא עופרת וכיוצא בו שצובע עכ\"ל וכתב המרדכי בהלק\"ט בשם רבינו שמחה שלשון שרטוט הוא גומה וחריץ שיהא ניכר וקיים לעולם כגון לשרטט בברזל ולא סגי בשרטוט כדי שיהא ניכר לסופר שיכתוב בשוה יעו\"ש בב\"י שו\"ג אות כ\"ג ועיין בדברינו לא\"ח סי' ל\"ב אות לא:" + ], + [ + "יד) וצריך לשרטט קודם הכתיבה אבל אחר הכתיבה לא מהני ואפי' אם כתב איזה טעות וגררו ועי\"ז נמחק השרטוט צריך לשרטט מחדש ואח\"כ יכתוב לתקן הטעות. מלא\"ש כלל ה' אות א' קסת הסופר סי' ג' אות ה':" + ], + [ + "טו) סעי' ו' ס\"ת צריך שיכתבנו בדיו העשוי מעשן השמנים וכו' עתה הסופרים אין כותבים בזה הדיו מפני שהוא מתקלקל ונמחק בנקל. ברכ\"י אות ז' זכ\"ל יו\"ד ערך ס':" + ], + [ + "טז) כשבאים לתקן תיבות או אותיות בס\"ת הנכתב נכון לתקנם כעין הדיו שבו נכתב הס\"ת. ברכ\"י אות ח' פ\"ת אות ט\"ז זכ\"ל שם:" + ], + [ + "יז) שם ואם כתבו במי עפצים וכו' עתה העולם נוהגים לעשות את הדיו אפי' לכתחלה ממי עפצים וקנקנתום ב\"י א\"ח סי' ל\"ב ר\"ז שם אות ד' קה\"ס סי' ג' אות א' מלא\"ש כלל ד' אות ב' ג' ועיין א\"ח סי' ל\"ב סעי' ג' ובדברינו (שם אות י\"א י\"ב י\"ג י\"ד אבל עפצים לחוד או קומוס וקנקנתום אפי' שניהם יחד פסולים מלא\"ש שם אות ב' ועיין מטה יהודה סי' תרצ\"א אות א' וכן נוהגים פה בגדאד יע\"א מביאין עפצין ושורין אותם במים או מבשלים אותן ואח\"כ נותנין בתוכה קנקנתום שקורין בערבי זא'ג (וכ\"כ הערוך קנקנתום בלשון ישמעאל אל זאגא) כדי שתהיה שחורה:" + ], + [ + "יח) אפי' כתב מתחלה בדיו שחור ואחר זמן נשתנה מראיתו ונוטה למראה אדמומית או שהכהה מראיתו עד שאינו שחור עוד אפי' אות אחת פסול וצריך להשגיח על זה כי הוא שכיח טובא. מלא\"ש כלל ד' אות ב' בחכמה קסת הסופר סי' ג' סעי' ב' ובתפילין ובמזוזה אסור לחזור ולתקנם משום שלא כסדרן מלא\"ש כלל ח' אות ה' בחכמה ובינה שם קסת הסופר סי' ט' אות ט'. ועיין בדברינו לא\"ח סי' ל\"ב אות ק\"מ קמ\"א קמ\"ב:" + ], + [ + "יט) שם בהגהה. וכן אסור לכתוב שום שם וכו' ואם כתב שם בשאר מיני צבעונים או בזהב אסור למוחקו. ברכ\"י סי' רכ\"ט אות י\"ב פ\"ת אות י\"ח:" + ], + [ + "כ) יכול הסופר להניח בס\"ת שמות הקודש פנויין ולכותבן אח\"כ בקדושה ובלבד דלא לתחזי כמנומר שיהיה הדיו כדיו הכתוב מקודם והכתב ככתב הקודם שלא תהיה הכתיבה דקה וגסה יוסף אומץ סי' א' זכ\"ל ח\"ג אות ס' רוח חיים אות ג' מלא\"ש כלל ט' אות ל\"ב בבינה קסת הסופר סי' יו\"ד סעי' י\"ח ועיין אמרי שפר כלל ט\"ו אות ח' ברכ\"י סי' רע\"ו אות ד' ועיין לקמן סי' רע\"ו אות ו' כוונת כתיבת השם ולעיל בסי' ל\"ה:" + ], + [ + "כא) סעי' ז' ס\"ת צריך לכותבו בימין וכו' ואם שולט בשתי ידיו נמי צריך לכתוב בימין ואטר יד שמאל דידיה הוא ימין ואם כ' בימין פסול כמו בתפלין בא\"ח סי' ל\"ב סעי' ה' ש\"כ אות י\"ב שו\"ג אות כ\"ט קסת הסופר סי' ג' סעי' ז' אמרי שפר כלל כ' אות ה':" + ], + [ + "כב) אין לכתוב הס\"ת ואף לתייג התגין בבתי ידים אף שראשי אצבעות הבתי ידים חתוכים בשגם הקור גדול, כי אינו כבוד לס\"ת ברכ\"י אות יו\"ד פתחי תשובה אות י\"ט, ויש מתירין אמ\"ש כלל ב' אות וא\"ו עי\"ש:" + ], + [ + "כג) שם בהגה. יש אומרים שיש לכתוב בקולמוס של קנה וכו' יש מתירין לכתוב בנוצה ומ\"מ מצוה מן המובחר לכתוב בקולמוס של קנה וכן אמרו חז\"ל שזכתה קנה ליקח ממנה קולמוס לס\"ת ואין לגזול ממנה מה שזכתה מאיל המלואים באניה דיונה פרק יו\"ד אות ג' קסת הסופר סי' ג' סעי' ה' בלשכת הסופר מלא\"ש כלל ד' אות ד' וכן נוהגים פה בגדאד יע\"א לכתוב בקולמוס של קנה ואין להקל דאף למתירין לכתוב בנוצה לא התירו אלא משום שאין להם קנים חזקים כ\"כ ואם יעשו מהם קולמוסים יצטרך הסופר לתקנם על כל שורה ושורה ועי\"ז יהא הכתב משונה בכמה שנויים לשכת הסופר שם מלא\"ש שם אמרי שפר כלל ד' אות ג' אבל במקום שיש להם קנים חזקים אין לכתוב אלא בקנה:" + ], + [ + "כד) שם שיש לכתוב בקולמוס של קנה וכו' כתב הט\"ז שמעתי אומרים שאין בספרים הנדפסים קדושה כמו הנכתבים בכתב ולי נראה שאין חלוק בזה כלל שמעשה הדפוס הוא קודש ככתב ומביא ראיות מהש\"ס דמוכח דהדפוס מקרי שפיר כתיבה ומשמע מדבריו דכשר לכתחלה לכתוב ס\"ת ע\"י הדפוס ויש עוד פוסקים דסבירא להו הכי. עיין ער\"ה סי' תרצ\"א אות א' אבל אחרונים העלו להלכה דהדפוס לא מקרי כתיבה. זרע אמת ח' יו\"ד סי' קי\"ז חוות יאיר סי' קפ\"ד עקרי הד\"ט ח\"א סי' ל\"ו אות נ\"ג מאיל המלואים באניה דיונה פרק יו\"ד אות ו' פתחי תשובה אות כ' קסת הסופר סי' כ\"ח אות ז' בלשכ\"ה ועיין בדברינו לסי' תרצ\"א אות ג' דיש עוד כמה פוסקים דפוסלים הדפוס:" + ] + ], + [ + [ + "א) סעי' א' אין עושין וכו' ברוחב הגודל של יד וכו' כתב הרמב\"ם פ\"י מהל' ס\"ת דין ט' רוחב גודל האמור בכל השעורים האלו ובשאר שיעורי התורה כולה הוא גודל אדם בינוני וכבר דקדקנו בשיעורו ומלאנו רוחב שבע שעורות בינוניות זו בצד זו בדוחק והם באורך שתי שעורות בריוח, ש\"כ אות א' ברכ\"י אות א' שו\"ג אות ג':" + ], + [ + "ב) שם בהגהה. והעמוד שבתוך הספר וכו' מדברי הרמ\"בם פ\"ט משמע בהדיא דהקף ששה טפחים בלא העמודים הם ולכך סתם לן מרן הכא ולא הזכיר אלא הקף גוילים בלבד שו\"ג אות ה' וכן הסכימו האחרונים מאיל המלואים באניה דיונה פרק י\"א אות ה' קסת הסופר סי' י\"ג סעי' א' מלא\"ש כלל יו\"ד אות א' בחכמה ואות ג' בבינה פ\"ת אות ג':", + "ועיין הרמב\"ם פרק ט' מהל' ס\"ת איך יהיה עשיית הס\"ת שיהא ארכו כהקפו לא פחות ולא יותר ועיין בתשובת פאר הדור להרמב\"ם סי' ס\"ו מלא\"ש כלל יו\"ד אות ב' בחכמה ובבינה אות ד':", + "וכל זה לנוי אבל בדיעבד אם לא עשה ארכו כהקפו כשר. שו\"ג אות א' מאיל המלואים באניה דיונה פרק י\"א אות ו' מלא\"ש כלל יו\"ד אות א' בחכמה וכן בגויל אם לא עשה ארכו ששה טפחים או עשה יותר מששה טפחים כשר ט\"ז אות ד' לבוש אות א' מלא\"ש שם קסת הסופר סי' י\"ג סעיף א' פ\"ת אות ב' ומ\"מ אין הדר לקרות בצבור פחות מו' טפחים עיין פ\"ת שם." + ], + [ + "ג) סעי' ב' אורך כל שטה וכו' שיעור זה בין כתיבה גסה בין כתיבה דקה לבוש אות ב' מאיל המלואים באניה דיונה פרק י\"ב אות ו' וכן משמע מדברי מרן מדסתם וכתב ג\"פ למשפחותיכם ולא חלק בין גסה לדקה דדעתו כהרמב\"ם דלא מחלק בין כתיבה גסה לדקה כמ\"ש הגהות מימוניות ועיין שו\"ג אות ו':" + ], + [ + "ד) שם ולא תהיה קצרה וכו' אם אין רוחב השטה כשלשים אותיות מאותו הכתב פשוט הוא דכשר. ברכ\"י אות ב' זכ\"ל ערך ס':" + ], + [ + "ה) שם כדי שלא יהיו עיניו משוטטות בכתב, ואם הם רחבות עד שהעינים משתבשות כשר בדיעבד ברכ\"י אות ג' זכ\"ל שם." + ], + [ + "ו) צריך שיהיו שוים ברוחב אחד כל הדפין כי זה נוי לס\"ת חוץ מדפי השירה מאיל המלואים באניה. יונה פרק. י\"ב או' ז' מלא\"ש כלל יו\"ד אות ה' בחכמה:" + ], + [ + "ז) סעי' ג' אין עושין יריעה פחות מג' דפין וכו' כל זה לכתחלה אבל בדיעבד יריעה בת ב' דפין או אפי' בת דף א' כשר. תשב\"ץ ח\"ב סי' צ\"ג מהר\"ם מינץ סי' י\"ב דבר שמואל סי' שי\"ו שכנה\"ג הגה\"ט אות ב' שבו\"י חי\"ד סי' פ\"א עטרת חכמים חי\"ד סי' כ\"ב פמ\"א ח\"ב סי' קע\"ט ברכ\"י אות וא\"ו מלא\"ש כלל יו\"ד אות ה' בבינה זכ\"ל חי\"ד ערך ס' פ\"ת אות ה' וכיון שנכתבה היריעה הוי דיעבד וכשר ט\"ז סע\"ק ד' באה\"ט סע\"ק ד' אמת ליעקב במשפט היריעה אות א' שבו\"י שם לד\"א סי' י\"ז אות א' פ\"ת שם בית מנוחה בדיני היריעה אות א':", + "ויש אומרים דכתיבה לחוד לא מקרי דיעבד אלא א\"כ נתפרה היריעה בס\"ת ח\"ס חי\"ד סי' רנ\"ז וכ\"מ בעטרת חכמים שם וכל שנעשה כך מותר לקרות בו לכתחלה עיין גו\"ר חא\"ח כלל ד' סי' י\"ב ולקמן סי' רע\"ג אות ח:" + ], + [ + "ח) יריעה של ס\"ת בת ה דפין שנפסלו ממנה ג' דפין צריך להחליף כל היריעה ולא די שיחליף ג' דפין שנפסלו ולהשאיר ב' דפין ביריעה אע\"ג די\"א כל שנכתבה היריעה מקרי דיעבד דוקא שכתב מתחלה יריעה בת ב' דפין אבל הכא דכבר הפיסול לפנינו ביריעה לא קפדינן למנוע הגניזה וחוששין יותר לנוי הס\"ת שיהא כשר לכתחלה ולא לעשות יריעה בת ב' דפין אבל אם היריעה בת ששה דפין בענין שאפשר לתקן לחתוך ולחלק לשנים מתקנים וכן כשכותב יריעה חדשה בת ד' דפין וטעה בדף רביעי בענין שנפסל יכול לחתוך דף רביעי וישאר ג' ויכתוב מכאן ולהלן כתקונם, שבו\"י סי' פ\"א עטרת חכמים חי\"ד סי' כ\"ב ודלא כאמ\"ש כלל ט\"ז אות ה' דכתב אם נתקלקלה יריעה בת ה' דפין ויש בה ב' דפין טובים יחתוך הג' ויחליף וישאר הב':" + ], + [ + "ט) יריעה בת ה' דפין שנפסל ממנה ב' דפין והיריעה שאחריה לא היה בה כ\"א ג' דפין שאי אפשר לחתוך ממנה דף א' ולעשות ג' דפין וקשה בעיני הסופר בעל הספר להחליף כל היריעה בת ה' דפין כי אין ידו משגת ואם לא יכתוב יריעה בת ב' דפין יתעכב מלתקנן מותר לכתוב ב' דפין לכתחלה ואפי' דף א' תשב\"ץ ח\"ב סי' צ\"ג ברכ\"י אות ו' וכן הורה הרב עקרי הד\"ט סי' למ\"ד להתיר להחליף דף א' בלבד מפני שעת הדחק וכן הורה רבינו הגדול ח\"ר עבדאלה בתשובותיו ליו\"ד סי' כ\"ד והיא בסוף ס' זבחי צדק ח\"ב אם הוא בענין שאם לא יכתוב יריעה בת ב' דפין יגנז הס\"ת כי הסופר עני ואין לאל ידו ויש בו משום אל תשכן באהליך עולה מותר לכתוב ב' דפין לכתחלה עי\"ש:" + ], + [ + "י) שם אבל בסוף הספר וכו' וכן אם נתקלקל הדף החלק שגוללים על העמוד מותר לעשות דף א' לכתחלה בין בתחלת הספר בין בסוף הספר. תשב\"ץ ח\"ב סי' ל\"ג ברכ\"י אות ח' זכ\"ל ערך ס' אמרי שפר כלל ט\"ז אות ב' פ\"ת סי' רע\"ג אות ב':" + ], + [ + "יא) שם אפי' פסוק א' וכו' אע\"פ שאין בפסוק אחרון תיבות כמנין השיטין יעשה אותיות ארוכות כדי שתחזיק תיבה אחת ד' וה' שטין כדי שיסיים בסוף הדף, טור, ומשמע הא אם יש תיבות כמנין השטין יכול לכתוב בכל שטה תיבה אחת מיהו כל זה בסוף הספר כיון שא\"א בענין אחר אבל באמצע הספר אין לעשות כן להמשיך האותיות לא לארכן ולא לרחבן אלא יכתוב כהלכתן וכדלקמן סי' רע\"ג מיהו אם אירע שהסופר כתב כן לא נפסל בשביל כך, ש\"כ אות ו' באה\"ט אות ה' קסת הסופר סי' י\"ג סעי' ד' מלא\"ש כלל יו\"ד אות ג' בחכמה וה\"ה לענין המגילה כשיגיע קודם בני המן או בסוף המגילה מותר לעשות אותיות ארוכות או תיבה אחת בכל שטה דלא עדיפה מס\"ת וכן נוהגין פה בגדאד יע\"א להמשיך האותיות בסוף המגילה כדי לסיים בסוף הדף ובאמצע שטה ועיין בדברינו לסי' תרל\"א אות ח':" + ], + [ + "יב) סעי' ד' ומתכווין עד שיהיה לעיני כל ישראל וכו' לעיני כל ישראל צריך להיות בשטה אחת דוקא דהיינו לא יעשה לעיני בסוף השטה וכל ישראל בשטה אחרת, מלא\"ש כלל יו\"ד אות וא\"ו בבינה אמרי שפר כלל ט\"ז אות י\"ג:" + ], + [ + "יג) שם באמצע שטה וכו' ואם סיים לעיני כל ישראל בסוף השטה שבסוף הדף ולא שייר שיעור ט' אותיות פסול, באר שבע סי' ס\"ז שכנה\"ג הגה\"ט אות ג' א\"ר בא\"ח סי' קמ\"ג אות ז' אמת ליעקב דף ע\"ד ע\"א מאיל המלואים באניה דיונה פרק י\"ג אות וא\"ו ועי' שערי אפרים שער וא\"ו אות נו\"ן פתחי שערים שם לד\"א סי' י\"ז אות ט\"ז ואע\"ג שיש מכשירין פמ\"א ח\"ב סי' קע\"ט זרע אמת ח\"א סי' ק' כיון שרבו האוסרים הכי נקטינן:" + ], + [ + "יד) שם באמצע השטה שבסוף הדף ואם סיים בחצי הדף צריך להחליף אותו הדף ובסוף הספר אין צריך יריעה בת ג' דפין, זקן אהרן סי' קצ\"ב אמת ליעקב דף ע\"ד ע\"א לד\"א סי' י\"ז אות ט\"ו:" + ], + [ + "טו) נהנו הסופרים לעשות שטה פנויה למטה מהכתב ואם לא עשה כן אפי' בכל הס\"ת כולה בדיעבד כשר, פ\"ת אות ה' אמ\"ש כלל ט\"ז אות ב':" + ] + ], + [ + [ + "א) סעי' א'. ובין כל חומש וחומש ד' שטין פנויות וכו' אלו ד' שטין בין באמצע הדף בין בסופו בין בתחלתו או קצתן בסופו וקצתן בתחלתו ואפי' לכתחלה תשב\"ץ ח\"א סי' קע\"ה ברכ\"י אות ב' וכן נוהגין פה בגדאד יע\"א לסיים לכתחלה כל חומש בסוף הדף:" + ], + [ + "ב) וכל זה למצוה ולא לעכוב אבל אם לא הניח ריווח כלל פסול, דלא נפיק בין חומש לחומש מכלל הפרשיות דאם שנה צורתן פסול הס\"ת, הילכך אם לא שייר לפחות שיעור פרשה פתוחה פסול אפילו בדיעבד תשב\"ץ ח\"א סי' קע\"ה מלא\"ש כלל י\"א אות א' בחכמה קסת הסופר סי' י\"ד אות ב' פ\"ת אות א':" + ], + [ + "ג) ואם שייר ג' שטין או ב' או א' או לפחות שיעור פ\"פ בדיעבד כשר, מלא\"ש כלל י\"א אות א' בחכמה אמ\"ש כלל ט\"ז אות ט' פ\"ת אות א':" + ], + [ + "ד) סעי' ב' לא ימעט הכתב מפני ריווח שלמטה ולמעלה וכו' פירוש כגון שכבר שרטט כל העמוד מ\"ח או ס' שורות כפי המנהג שנוהגין הסופרים ולא דקדק שיהא מהשרטוט הראשון עד סוף הגליון למעלה ג' אצבעות ולמטה מהשרטוט האחרון עד סוף הגליון ד' אצבעות ואי אפשר לו לקלקל כל השרטוטין שעשה וישרטטנה מחדש ואם ישאיר מהשרטוט שלמעלה ושלמטה לא יהיה שוה השרטוט של יריעה זו עם שאר היריעות על כן הוא רוצה למעט בכך השטה העליונה והתחתונה שיכתוב כתיבה דקה כדי שישאר גליון כראוי לא יעשה כן שלא יהיה נראה הכתב מנומר אלא לא יקפיד על הגליון בדיעבד, פרישה אות ב' ט\"ז אות ב' לבוש אות ב' מלא\"ש כלל י\"א או' ב' בחכמה קסת הסופר סי' י\"ד אות ד':" + ], + [ + "ה) וכן לא ימעט הכתב מפני ריוח שבין שטה לשטה כגון אם שרטט באמצע הדף שני שטין דקין ואם יכתוב בכתיבה שהוא כותב לא יהיה ריוח כדי שיעור ביניהם לא ימעט הכתב מפני אותו ריוח לבוש אות ב' (ומ\"ש הלבוש ריוח כדי שיעור צ\"ל שאין ריוח כדי שיעור) שו\"ג אות ז' קסת הסופר סי' י\"ד אות ד' מלא\"ש כלל י\"א אות ב' בחכמה:" + ], + [ + "ו) שם ולא מפני ריוח שבין פרשה לפרשה. פירוש כגון פרשה סתומה שצ\"ל פתוחה באמצע וכתובה משני צדדין לא ימעט הכתב כדי להתחיל בסוף אלא יזדרז הסופר וישגיח מתחלה שיהיה לו ריוח כשיעור בלי שיצטרך לדחוק האותיות, מלא\"ש כלל י\"א אות ב' בחכמה קסת הסופר סי' י\"ד אות ה':" + ], + [ + "ז) ואם אירע לו כן נוהגין הסופרים לכתוב אותיות קטנות דהיינו שארכן של אותיות כשאר האותיות ואך רחבן ממעטין וכן אין ממעטין עובי הקולמוס ובזה חושבין שאין נקרא שנוי כולי האי ומפרשים שזה שאמרו חז\"ל שלא למעט הכתב וכן שלא להרחיבו היינו אם ממעטין או מרחיבין אורך ורוחב האות שזה הוי שנוי הניכר וכן אם לוקחין קולמוס אחר המשונה בעובי הוי שנוי הניכר אבל בלאו הכי לא מקרי שנוי ועל זה סומכין ודוחקין קצת וכן מרחיבין קצת כדי לסיים בסוף השורה ממש וכן שלא להוציא חוץ לשורה אפי' ב' אותיות במקום שאפשר שאומרים שיותר נוי הוא לספר לעשות הדף בשוה שלא תהיה שורה אחת נכנסת ואחת בולטת מהזהר להרחיב ולקצר כל שהוא באופן הנזכר שאינו משונה מחברותיה כ\"כ ועכ\"פ אין מרחיבין אותיות הכפולות שהם מנצפ\"ך וכן יש אותיות צריכים להיות מרובעים דוקא ועיקר האותיות שמרחיבים הם א' ד' ה' ל' ק' ר' ת' ולפעמים מרחיבין גם מ\"ם סתומה ואז לא ימשוך גגה לבד כ\"א גגה ורגלה בשוה ככל מ\"ם סתומה וצריך לדקדק עכ\"פ שלא תשונה האות מצורתה שלא יהיה רי\"ש כמו וא\"ו וכן בי\"ת או כ\"ף כמו נו\"ן וטוב מאד שלא יאריך שום אות פן תשתנה מצורתה מלא\"ש כלל י\"א אות ב' בחכמה קסת הסופר סי' י\"ב אות ה' ובלשכה אות ד' אניה דיונה פרק ט\"ו אמ\"ש כלל ט\"ז אות וא\"ו ומנהגנו פה בגדאד יע\"א אותיות שמרחיבים הם ל' ה' ד' ר' ת' ולפעמים עושים חי\"ת פשוטה ומרחיבים אותה ולפעמים מרחיבים מעט מ\"ם סתומה:" + ], + [ + "ח) סעי' ג'. לא יכתוב שתים בתוך הדף ושלשה חוץ לדף וכו' ואם כתב שלשה חוץ לדף כשר בדיעבד כדלקמן סעי' ה' ועיין א\"ח סי' ל\"ב סעי' ל\"ג ואפי' יש אחרת מותר לקרות בה, מרן ז\"ל בספר בדק הבית דרישה אות ג' ד\"מ אות א' כנסת יחזקאל סי' מ' פ\"ת אות ג' ואם אפשר לתקן ויהיה הכתב בשוה כמו כל השורות שלא יהיה מנומר מצוה לתקן ואם יהיה מחמת זה מנומר או דחוק הרבה זה גרע טפי מג' אותיות חוץ לשטה פ\"ת שם:" + ], + [ + "ט) שם אבל אם אין בה אלא שתי אותיות לא יכתבנה חוץ לדף ואם כתב אות אחת בתוך הדף ואות אחת חוץ לדף כשר ש\"כ אות ב' א\"ר סי' ל\"ב אות נ\"ג באה\"ט אות ב' אניה דיונה פרק ט\"ז אות ב' מלא\"ש כלל י\"א אות ג' בחכמה ודלא כהלבוש:" + ], + [ + "י) שם בהגה, ואפי' אם שתי האותיות וכו' ונראים כמו תיבה בפני עצמה וכו' ויש מתירין בזה ש\"כ אות ג' באה\"ט אות ג' ועיין מלא\"ש כלל י\"א אות ג' בחכמה קסת הסופר סי' י\"ד אות וא\"ו לשכת הסופר שם אות וא\"ו:" + ], + [ + "יא) יש אומרים שבתחלת, השטה מימין לא יכתוב לכתחלה כלל חוץ לשטה אפי אות אחד אמרי שפר כלל ט\"ז אות ג' בשם נחלת אריאל ויש מכשירין אפי' שתי אותיות מתיבה בת ה' אותיות או ג' אותיות בדיעבד דאין חילוק בין סוף השטה לתחלתה מלא\"ש כלל י\"א אות ז' בבינה בשם הרב בני יונה והביאו ג\"כ אמרי שפר כלל ט\"ז אות ג':" + ], + [ + "יב) סעי' ד' אם יכול לכתוב חציה וכו', עיין ש\"כ אות ד' שתמה על דברי מרן ז\"ל שבא\"ח סי' ל\"ב סעי' ל\"ג כתב יזהר שלא יכתוב ג' אותיות חוץ לשטה וכאן כתב אפי' ה' אותיות מותר לכתוב לכתחלה והניח בצ\"ע, ולק\"מ עיין כנסת יחזקאל סי' מ' והביאו פ\"ת או' ה' ועוד דשאני תפלין שהם שורות קטנות ומעוטות וגליון שלו מעט מגניא יותר, א\"ר א\"ח סי' ל\"ב אות נ\"ב ועוד נראה משום דס\"ת דלקריאה עומדת והפותחה קורא בה וא\"כ כשיקרא ידע שהוא חצי תיבה משא\"כ בפרשיות שבתפלין דלאו לקריאה עשויות א\"כ כשהוי ד' אותיות או ה' חוץ לדף נראה כתיבה גדולה ואסור, א\"נ י\"ל דדוקא בין דף לדף שרי משא\"כ בתפלין ש\"ר דליכא כ\"א דף א' א\"כ י\"ל דבזה אסור ואע\"ג דבשל יד שייך ג\"כ בין דף לדף מ\"מ משום דלא פלוג אפי' בשל יד יש לאסור מאיל המלואים פרק י\"ז אות ד':" + ], + [ + "יג) סעי' ה' כל אילו הדברים וכו' ואפי' כתב תיבה שלמה חוץ לדף אם הוא בסמוך לכתב השטה כשר בדיעבד רק שלא ימלא הכתב כל הגליון שבין דף לדף שאז לא ידע הקורא אם לקרות התוספת לתחלת השטה שבדף הב' או לסוף השטה שבדף הא' אבל כל שניכר מקומה בין בתחלה בין בסוף כשר בדיעבד מלא\"ש כלל י\"א אות ז' בבינה קס\"ה סי' י\"ד אות ח' אניה דיונה פרק ט\"ז אות ה' אמרי שפר כלל ט\"ז אות ג' אבל אם באמצע השטה יש חסרון וכתבו בין הדפין זה פסול אפי' בדיעבד ואפי' עשה סי' לידע להיכי שייך מה שבין הדפין לא מהני מלא\"ש שם בבינה:" + ], + [ + "יד) סעי' וא\"ו בהגה. יש סופרים מדקדקים לכתוב אותיות ביה שמו וכו' עיין ט\"ז סע\"ק ד' ש\"כ סע\"ק ה' בעניין אותיות ביה שמו. ועתה הכי נוהגין באותוית ביה שמו ואלו הן ב של בראשית י של יהודה אתה ה של הבאים אחריהם בים ש של שמור לך או של שני השעירים או של שמור ושמעת מ של מה טובו או של מוצא שפתיך ו של ואעידה בם מלא\"ש כלל י\"א אות ד' בחכמה קסת הסופר סי' ט\"ז אות ה' מאיל המלאים באניה דיונה פרק י\"ז אות ב' וכן נוהגים פה בגדאד יע\"א:" + ], + [ + "טו) ואם לא כתב ביה שמו בראש הדפין כשר הס\"ת. מרן ז\"ל בבדק הבית לבוש סעי' וא\"ו כנה\"ג הגב\"י אות ד' לד\"א סי' י\"א אות י\"ט מלא\"ש כלל י\"א אות ד' בחכמה קסת הסופר סי' ט\"ז אות ה' אמרי שפר כלל ט\"ז אות ז' אניה דיונה פרק י\"ז אות ג':" + ], + [ + "טז) שם בהגה, וכן קצת המדקדקים לכתוב בראש כל עמוד וא\"ו וקורין אותו ווי העמודים וכו' ועתה נהוג עלמא לכתוב ווי העמודים מפני שיש ספרים שנדפסו בחדש ומסודרות כל דף מתחיל בוא\"ו ואין מרחיבין ומקצרין האותיות וגם יש סוד גדול בכתיבת ווי העמודים והוא על פי הזוהר מקום שמואל בחידושיו ליו\"ד ברכ\"י אות וא\"ו שיו\"ב אות ג' לד\"א סי' י\"א אות י\"ט זכור לאברהם בהלכות ס\"ת אמ\"ש כלל ט\"ז אות ז' וכן נוהגין פה בגדאד יע\"א:" + ] + ], + [ + [ + "א) סעי' א'. צריך שיאמר הסופר וכו' ואם לא אמר כן בפירוש אפי' חשב בלבו פסול. לבוש אות א' א\"ר בא\"ח סי' ל\"ב אות ל\"ו עו\"ת שם אות ל\"א פרמ\"ג אשל אברהם שם אות ל\"ב רבינו זלמן שם אות ל\"א וכ\"כ הב\"ח בסי' רע\"ו לדעת מר\"ן וי\"א דאם חשב כשר בדיעבד ב\"ח סי' רע\"ו באה\"ג מלא\"ש כלל ט' אות א' בבינה קה\"ס סי' ד' אות א' וסברה ראשונה עיקר וכן פסק רבינו הגדול ח\"ר עבדאלה להלכה. עיין לעיל סי' ער\"א אות ה':", + "וכשמקדש הסופר על כתיבת הסתו\"ם או על כתיבת השמות או על עבוד העורות צריך שיאמר הקידוש מלה במלה בכוונת הלב וישוב הדעת ויראת שמים על פניו שאם יאמר אותו בגמגום או במהירות ובלא ישוב הדעת מוכרח שיחסר איזה תיבות או אותיות והענין משתנה ודבריו אינם מובנים והוי כעוף המצפצף שאינו מובן מה שאומר והוי כאלו כותב ומעבד בלא קידוש ואויה לו אויה לנפשו ביום הדין ואם יאמר אותו מלה במלה בכוונה ובמחשבה מאת ה' ישא ברכה" + ], + [ + "ב) אם כתב חצי אות שלא בקדושה ואח\"כ נזכר וקדש בין בכתיבת ס\"ת בין בכתיבת האזכרות בדיעבד יש להכשיר אבל אם כתב אות שלם בלא קדושה אין להכשיר, כן העלה להלכה רבינו הגדול ח\"ר עבדאלה בתשובותיו לא\"ח סי' ח' והוא בסוף ספר זבחי צדק ח\"ב:" + ], + [ + "ג) שם ומספיק לכל הספר. והמגיה אח\"כ שורה או יותר או אפי' אות אחת צריך שיאמר גם הוא שכותב לשם קדושת ס\"ת ולא סגי במה שאמר סופר ראשון ברכ\"י אות א' אשל אברהם אות א' לשכת הסופר סי' ד' אות ג' אמ\"ש כלל א' אות י\"ב ואפי' הסופר הא' עצמו אם מגיה אחר סיומו זמן מה צריך ג\"כ שיקדש מחדש עקרי הד\"ט חי\"ד סי' ל' אות ד' זכ\"ל בדיני ס\"ת." + ], + [ + "ד) כתב הט\"ז סע\"ק א' וז\"ל ובסמ\"ג כתב שיאמר עוד וכל אזכרות שבו לשם קדושת השם ע\"כ ונראה שכן נכון דשמא אח\"כ ישכח לקדש את השם במקומו עכ\"ל משמע שאם אמר בתחלת כתיבת ס\"ת וכל האזכרות שבו לשם קדושת השם ואח\"כ שכח לקדש את השם במקומו מהני אבל רוב הפוסקים חלקו עליו [עיין ז\"א ח\"א סי' ו' שמישב דברי הט\"ז] בזה וכתבו דלא מהני מה שאומר בתחלת הכתיבה ונכון שלא יאמר בתחלת הכתיבה וכל האזכרות שבו לשם ק\"ה כדי שיהא זריז וישים אל לבו בכל פעם לקדש את השם ואם אמר בתחלת הכתיבה וכל האזכרות וכו' ואח\"כ שכח לקדש באיזה שם נראה להחמיר דב\"ש סי' ע\"ו ברכ\"י סי' ער\"ו אות ג' מלא\"ש כלל ט' אות ב' בחכמה ואות ג' בבינה כה\"ס סי' יו\"ד אות ה' בלשכ\"ה ועיין לקמן סי' רע\"ו אות ד' [ומ\"ש קסת הסופר אות הנז' וז\"ל אבל בתורת השלמים לא כ\"כ עיין באו' שאח\"ז לענ\"ד אינו דמה שכתב בתורת השלמים לא על האזכרות אמר כן אלא על הס\"ת שכותב אותו לשם קדושת שמותיו של הקב\"ה שידוע שכל התורה שמותיו של הקב\"ה דאם איתא על קדושת האזכרות היה לו לומר וכל האזכרות שבו לשם ק\"ה ועוד לא היה לו לומר המפורשים והרמוזים והמצורפים אלא על דרך האמת אמר כן שיכתוב הס\"ת לשם שמותיו של הקב\"ה]:" + ], + [ + "ה) טוב בכל פעם שיתחיל לכתוב יאמר הריני כותב לשם קדושת ס\"ת משה וישראל ולשם קדושת כל שמותיו של הקב\"ה המפורשים והרמוזים והמצורפים לד\"א בתורת השלמים סי' י\"ח אות ט\"ו אמרי שפר כלל א' אות י\"ב:" + ], + [ + "ו) סעי' ב', שאסור לכתוב אות אחת שלא מן הכתב ואם כתב שלא מן הכתב יש אומרים שאסור לקרות בו כי אם בשעת הדחק ויש אומרים כשר בדיעבד ב\"י ש\"כ אות ג' באה\"ט אות א' מלא\"ש כלל ט\"ז אות א' בחכמה קס\"ה סי' ד' אות ה' אמרי שפר כלל י\"ד אות א':" + ], + [ + "ז) שם וצריך שיקרא כל תיבה בפיו וכו' ואף שמעתיק מתוך הספר או מקרא אותו חברו והוא כותב על פיו צריך ג\"כ שיוציא התיבה מפיו כדי שלא יטעה אבל בדיעבד אם לא הוציא התיבה מפיו אינו נפסל בכך ב\"י א\"ח סי' ל\"ב א\"ר שם אות מ\"ח שו\"ג אות ג' מלא\"ש כלל ט\"ז אות א' בבינה ואפי' בדברי פורעניות יש אומרים שצריך לקרות בפיו אמ\"ש כלל י\"ד אות ב':" + ], + [ + "ח) סעי' ד', צריך שכל אות תהא מוקפת גויל וכו' ס\"ת שנמצא בו נקב סמוך לגגו של יו\"ד של שם הויה ב\"ה באופן שע\"י הנקב הזה אין היו\"ד מוקפת גויל במקום הנקב אם נעשה הנקב הזה אחר שכבר נכתב כהוגן אין צריך שום תיקון ואם הוא ספק אימתי נעשה ג\"כ כשר מטעם ספק ספיקא ספק שמא נעשה אח\"כ ואם תמצא לומר שנעשה בתחלת הכתיבה שמה הלכה אינו פסול באינו מ\"ג רק כשנוגע באות אחר אבל לתקנו ע\"י שיגרור מקצת היו\"ד אינו נכון שאסור למחוק אפי' מקצת אות שלא לצורך תיקון ואפי' אם בודאי נעשה בתחלת הכתיבה ג\"כ קשה להתיר לגרור כי שמא הלכה שאינו מזיק מה שאינו מ\"ג וא\"כ אין הגרירה צורך תיקון נודע ביהודה מהדורא תניינא חי\"ד סי' קס\"ט פתחי תשובה אות ב':" + ], + [ + "ט) שם ויהיה בין תיבה לתיבה כמלא אות קטנה וכו' שיעור זה אינו אלא לכתחלה אבל בדיעבד אינו פסול אלא כשהם ממש כאחת על פי תינוק דלא חכים ולא טפש אבל אם אינו נראה כאחת ותינוק דלא חכים ולא טפש קורא אותם בשתי תיבות כשרה אפי' אין בין תיבה לתיבה כמלא אות קטנה וכן שיעור כחוט השערה בין אות לאות ולא יותר אינו אלא למצוה אבל במופרדות זו מזו יותר מכחוט השערה אינו מעכב ואינו פסול אלא א\"כ תיבה אחת נראית כשתים לתינוק דלא חכים ודלא טפש ב\"ח ט\"ז אות ב' ש\"כ אות ד' באה\"ט אות ב' ברכ\"י אות ב' זכ\"ל בדיני ס\"ת קסת הסופר סי' ז' אות ב' אניה דיונה פרק י\"ט אות ה' ו':", + "שם ולא יקרבם ביותר וכו' ואם קרב שתי תיבות אשר סוף התיבה הראשונה הוא מאותיות מנצפ\"ך השניות כגון אילו םןץףך יש מכשירים ויש פוסלים אמ\"ש כלל ו' אות א' ועיין קס\"ה שם בלשכ\"ה אות ג' שכתב בשם בנ\"י להכשיר עי\"ש ונראה בתו\"ם אם אירע כזה וא\"א לגרור בניהם יש לסמוך על המכשירין וכ\"כ שערי אפרים שער ה' אות י\"ז דבשעת הדחק יש לסמוך שלא להוציא ס\"ת אחרת עי\"ש והתו\"ם כשעת הדחק דמי במקום שא\"א לגרור ביניהם שלא להצריכן גניזה משום שלכ\"ס כמ\"ש בסי' ל\"ב אות ס']:" + ], + [ + "י) סעי' ה' בהגה, ויכול ליטול דיו מן האות הכתוב וכו' והוא כשנטלו לכתוב בו אות אחרת וכגון דלא ממעט השחרות מן האות, פ\"ת אות ד' מלא\"ש כלל כ\"ה אות יו\"ד בחכמה קסת הסופר סי' ד' אות יו\"ד אניה דיונה פרק כ' אות א' ב' אמרי שפר כלל ד' אות ב':" + ], + [ + "יא) שם או שרוצה לגלול הס\"ת ומותר לאבד אותו הדיו שנוטל מן האות בשביל שרוצה לגלול הס\"ת אבל לכתוב בו דבר חול אסור ומאותיות השמות שאינם נמחקים אסור ליקח דיו ולכתוב תיבה אחרת או להשליכו לאיבוד אם לא שהדיו רבה עליהם שיש לחוש לטשטוש פ\"ת שם קסת הסופר שם אניה דיונה שם אמ\"ש שם ומה שהקשה הט\"ז כבר השיג עליו נה\"כ וגם מאיל המילואים פרק כ' אות א':" + ], + [ + "יב) סעי' ו' צריך ליזהר בתיקון האותיות וכו' דיני \" האותיות והתגין והחק תוכות כבר נתבאר בהלכות תפילין בס\"ד:", + "ואם כתב בית או כף או קוף או ריש וכיוצא תחת כף פשוטה או נון פשוטה או תחת רגל של קוף וכיוצא בהם או אפילו לא כתב כ\"א הקו העליון של הבית או הכף תחת הכף פשוטה או נון פשוטה צריך לתקן ולא די בהפרדת הדיבוק בלבד ובתפילין ומזוזות יש בהם משום שלכ\"ס אם כתב אחריו כ\"א נדבק רגל הכף פשוטה לצד ימין של קו הבית או הכף ידמה לבית ארוכה ואם לצד קו שמאל ידמה ללמד והנון פשוטה אם נדבק רגלה לצד ימין של הכף כפופה או הבית תדמה לנון כפופה ואם לצד שמאל ידמה ללמד וכן רגל הקוף אם נדבק לצד קו שמאל של הכף או הבית ידמה ללמד. וכן כיוצא בזה צריך להשגיח בנגיעת האותיות משיטה זו לשיטה שתחתיה מפני שאותיות ארוכות הם כשרים כמ\"ש בא\"ה סי' קכ\"ה סעי' י\"ח בהגהה. וכ\"כ אמ\"ש כלל ז' אות ה' יעו\"ש ועיין פרמ\"ג א\"א סי' ל\"ב או' ל\"ג ודו\"ק, ונ\"ל דהכל לפי ראות עיני המורה והבקי בדיני צורת האותיות להבחין אם נשתנית צורתן:" + ], + [ + "יג) סעי' ז' ספר המנוקד פסול וכו', דוקא שהסופר עצמו נקדו בעת הכתיבה אבל אם נקדו אדם אחר לאחר שנכתב בכשרות והסירו ממנו הניקוד כשר מקור ברוך סי' ל\"ו שכנה\"ג הגב\"י או ז' נוב\"י מה\"ת חי\"ד סי' קע\"ב אמת ליעקב סי' כ\"א בדברים הפוסלים בס\"ת חידושי רע\"ק בגליון הש\"כ הג\"מ פ\"ת או' ח' קסת הסופר סי' ט\"ז אות וא\"ו ואפי' הסופר עצמו ניקדו אלא שניקדו לאחר שכתבו בכשרות והסירו ממנו הניקוד כשר שכנה\"ג שם אמת ליעקב שם פ\"ת שם," + ], + [ + "יד) אם יש ספק אם הסופר שכתב הס\"ת ניקדו או אחר מוקמינן הס\"ת בחזקתו והשתא הוא דאתרע דהסופר בקי בדינים ולא ינקד הס\"ת ואמרינן אדם אחר נקדו ואם הסירו ממנו הניקוד כשר ומיהו אם דבר מועט הוא כגון יריעה א' או ב' טוב לסלקם ואפי' ידעינן בודאי שנעשה אחר כתיבת הס\"ת מקור ברוך סי' ל\"ו שכנה\"ג הגב\"י אות ח':" + ], + [ + "טו) שם וכן ספר שיש בו כל פיסוק פסוקים פסול ואם הסירו ממנו הפיסוק יש אומרים דכשר ט\"ז סע\"ק ז' דבר שמואל סי' פ\"א, ויש אומרים דפסול לבוש אות ז' שו\"ג אות י\"ב מקור ברוך סי' ל\"ו בי\"ד חי\"ד סי' קל\"ו מהר\"ם בן חביב בספר עזרת נשים בקונטרים שמות הגיטין בשם ג'מילה. וה\"ה אם עשה בו טעמים פסול ואפי' הסירם דדין הטעמים. כדין הנקודות, מקור ברוך שם בי\"ד שם נוב\"י מה\"ק חי\"ד סי' ע\"ר ודוקא אם הסופר עצמו עשה בו הפיסוק או הטעמים אבל אם אדם אחר עשה בו הפיסוק או הטעמים והסירם ממנו כשר מק\"ב שם א\"ל שם שכנה\"ג שם:" + ], + [ + "טז) ס\"ת שאין לה נקודות הראויות להיות על איזה מקומות כגון על ויאמרו אליו איה שרה או על והנגלות לנו אינו מעכב בדיעבד. ט\"ז סע\"ק ז' זרע אמת ח\"ב סי' קי\"ט ברכ\"י אות ה' מלא\"ש כלל י\"ג אות ג' בחכמה קסת הסופר סי' ט\"ז אות ד', אמרי שפר כלל ט\"ז אות ז':" + ], + [ + "יז) וכן אותיות גדולות וקטנות הנמצאות בס\"ת עפ\"י דעת המ\"ש ג\"כ אינם מעכבים בדיעבד, מלא\"ש שם קה\"ס שם אמ\"ש שם אניה דיונה פרק כ\"א אות א' פתחי תשובה אות ז':" + ], + [ + "יח) נונין המניזרין אשר קודם ויהי בנסוע הארון ואחר אלפי ישראל יש הרבה דיעות לכן יש לעשותם בענין זה שיכתוב ראשה כדרכה כעין וא\"ו ורגלה לאחוריה כזה _ו ויניח שיעור פרשה ויכתוב נון המנוזרת ויניח שיעור פחות מג' אותיות ואח\"כ יכתוב ויהי בנסוע ואחר אלפי ישראל יניח פחות מג' אותיות ואח\"כ יכתוב נון המנוזרת ויניח שיעור פרשה באותה שטה ויתחיל בראש שטה שניה ויהי העם ובזה יוצא מידי כל החששות וצורת נונין המנוזרין נוב\"י מ\"ק חי\"ד סי' ע\"ד פ\"ת סי' ער\"ה אות ו' מלא\"ש כלל י\"ג אות ד' בחכמה קסת הסופר סי' ט\"ו אות ז' אמ\"ש כלל ט\"ז או' ז' מאל המלואים פרק כ\"א אות ב', ואם לא עשה כלל נונין המנוזרין אין נפסל הס\"ת בכך מלא\"ש שם קס\"ה שם או' ח' אמ\"ש שם מאיל המלואים באניה דיונה שם אות ג':" + ], + [ + "יט) בענין וא\"ו קטיעא יש הרבה דיעות וכתב הרב עיקרי הד\"ט ח\"א סי' ז' סוף אות כ\"ה שכל הצורות מותרות בדיעבד, ומנהגנו פה בגדאד יע\"א בצורת וא\"ו קטיעא כמ\"ש הרב לד\"א סי' י\"ג אות ו' וז\"ל וא\"ו קטיעא צורתה צורת ואו ממש אלא שהיא פתוחה באלכסון בחוט דק כחוט השערה שמחלק אותה וצורתה צורת וא\"ו ממש אלא שהיא פסוקה באלכסון קצת כקטועא ולא קטועא ממש עכ\"ל, [כזה ]:" + ], + [ + "כ) אם נמצא בס\"ת וא\"ו של שלום אינה קטועא אין לפסול בדיעבד אמת ליעקב בתמונת האותיות אות וא\"ו זרע אמת ח\"א בחידושיו לתענית דף נ\"ב ע\"א בסופו אמ\"ש כלל ט\"ז אות ז' ומ\"מ אם אפשר ראוי לתקן אבל אם הוציאו הס\"ת קורין בו לד\"א שם עיקרי הד\"ט סי' ל' אות ה':" + ], + [ + "כא) שם בהגה. וס\"ת שעירב בו את האותיות כמו בגט וכו', פירוש כגון שנכנס ראש הלמ\"ד של שטה שלמטה בתוך אוירה של ה\"א או של ח' של שטה של מעלה כך מפורש בהריב\"ש סי' קמ\"ו ועיין בדברינו לא\"ח סימן ל\"ב סעיף כ\"ח מאות קמ\"ד עד אות קנ\"ד:" + ] + ], + [ + [ + "א) סעי' א' פרשה פתוחה שעשאה סתומה וכו' וכן אם הפסיק והניח מקום פנוי שיעור פרשה במקום שאין צריך פרשה פסול ט\"ז סע\"ק א' ש\"כ סע\"ק א' שכנה\"ג הגה\"ט אות ב' [ומ\"ש בסוף דבריו אבל מצאתי להרדב\"ז דלא פסל היינו היכא דשייר שיעור ג' אותיות דלא כמו שרצה לומר מקודם דאפי' שייר שיעור ג' אותיות פסול כן הוא בדב\"מ חי\"ד סי' ס' ועיין להרב הנז' בכנה\"ג א\"ח סי' ל\"ב בהגה\"ט דף כ\"ח ע\"ב שטה ט'] דבר משה חי\"ד סי' ס' בי\"ד תי\"ד סוף ס' סי' קמ\"ה ברכ\"י אות ה' באה\"ט סע\"ק א' מלא\"ש כלל י\"ב אות א' בחכמה קסת הסופר סי' ט\"ו אות ד' מאיל המלואים באניה דיונה פרק כ\"א אות ד' אמרי שפר כלל ט\"ז אות י\"א ודלא כהרב ב\"ח:" + ], + [ + "ב) וכן אם כתב כדרכו ולא הניח ריוח במקום שצריך להיות פרשה בין פרשה פתוחה בין פרשה סתומה פסול ש\"כ שם באה\"ט שם מלא\"ש שם קסת הסופר שם אמרי שפר שם:" + ], + [ + "ג) אם הניח מקום פנוי במקום שאין צריך פרשה ואותו המקום אינו ראוי לכתיבה כגון שיש שם קרע או תפירה ואפי' יש מטלית תחתיו למי שאינו כותב על המטלית אותו המקום אינו חשוב פרשה, פ\"ת אות א' חידושי רע\"ק בגליון הש\"כ הנ\"מ מלא\"ש כלל י\"ב אות א' בבינה קסת הסופר סי' ט\"ו אות ד', ומה שנסתפק הרב פרמ\"ג במשבצות זהב סי' ל\"ב סע\"ק כ\"ו אם הניח מקום פנוי כשיעור פתוחה או סתומה במקום שצריך להיות שם פרשה ואח\"כ נאכל הקלף הפנוי מתולעת וכדומה אם כשר או לא עיי\"ש הוכיח הרב מלא\"ש בכלל הנז' דלא מקרי פרשה. ואם הניח טלאי במקום הקרע למי שכותב על הטלאי מקרי שפיר פרשה וכשר ואפי' בעת הכתיבה היה המקום קרוע ואח\"כ עשה הטלאי ג\"כ כשר, כ\"מ בבדק הבית שכ' וז\"ל שאם כשהיה כותב והיה צריך לכתוב פ\"פ ושכח וכתב ג' או ד' תיבות ונזכר וגררם והניח המקום פנוי והתחיל לכתוב פרשה כתקנה אין כאן שנוי פרשה ויכול לעשות הפרשה פתוחה ויניח מקום הגרר פנוי עכ\"ל משמע דאפי' אח\"כ גרר התיבות ועשה הפרשה כשר דמה לי גרר תיבות ועשה פרשה מה לי הניח טלאי ועשה פרשה דהא הוא כותב על הטלאי וכ\"מ נמי בחידושי רע\"ק בגליון הש\"כ הנ\"מ שכתב וז\"ל וכן אם הפסיק והניח פנוי לענ\"ד יש תקנה לקדור קצת ממקום הפנוי שיהיה המקום נקוב עכ\"ל משמע דאפי' לאחר הכתיבה היה פרשה שאינה צריכה יש תקנה לקדור וה\"ה איפכא דבעת הכתיבה לא היה פרשה שהיה המקום נקוב יש תקנה אח\"כ לעשות טלאי ולהיות פרשה:" + ], + [ + "ד) ס\"ת שנמצא בו שטה א' חלקה בדף א' בין בראש הדף בין בסוף הדף ואפי' אותה שטה בלא שרטוט פסול דלגבי הדפין שלפניה ואחריה נראית צורת פרשה דב\"ש סי' ר\"ף דב\"מ חי\"ד סי' ס' אמת ליעקב במשפט צורת הפרשיות אות י\"ג לד\"א סי' ט\"ז אות י\"ג עיקרי הד\"ט ח\"א סי' ז' אות א':" + ], + [ + "ה) ואם מקום החלק הוא שיעור חצי שטה כשר דב\"ש שם עיקרי הד\"ט סי' ל' אות ט' זכ\"ל חי\"ד אות ס' וכן אם השטה החלקה היא בראש הדף ובסוף הדף שלפניה יש פ\"פ יש להכשיר משום דהוי פ' ושטה פנויה ואין להקפיד במה דהוי שטה יתירה כמו לקמן סוף אות י\"ז ועוד אין להקפיד במה שהיו בשני דפין כמו לעיל סי' רע\"ג אות א' ב':" + ], + [ + "ו) ואם נמצא בדף א' שטה א' יתירה על חברותיה בין מלמעלה בין ממלמטה וכגון אותה השטה משורטטת כשר. תשב\"ץ ח\"ג סי' קנ\"ה מבי\"ט ח\"ג סי' קע\"ט דב\"מ חי\"ד סי' ס' לד\"א סי' ט\"ז אות י\"ב אמ\"ש כלל ט\"ז אות ד' בית מנוחה בצורת הפרשיות אות ל\"ד זכ\"ל שם ודלא כהדב\"ש:" + ], + [ + "ז) ואם השנוי הוא ביריעות שיריעה אחת יתירה או חסרה שטה א' או ב' על חברותיה כשר שאין זה לא פתוחה ולא סתומא כיון שכל הדפין שביריעה אחת שוין פמ\"א ח\"ב סי' קע\"ט פאת נגב חי\"ד סי' כ\"ג לד\"א שם אות י\"ג אמ\"ש שם זכ\"ל שם בית מנוחה שם אות ל\"ה. וכן נוהגין פה בגדאד יע\"א שאין מקפידין אם כל היריעה חסירה או יתירה שטה א' אות ב':" + ], + [ + "ח) ודע דבכל זה שכתבנו אם חסר שטה א' בין הדפין פסול ואם יתר שטה א' כשר וכן ביריעה אין חלוק בין שטה א' או ב' או ג' דהכל דין א' זכ\"נ חי\"ד אות ס':" + ], + [ + "ט) אם תפר יריעות הרבה למשל מן נו\"ן שטין בצד א' עם יריעות הרבה מן מ\"ב שטין בצד א' אינו נפסל בכך שזה היה ספר מחובר משני חצאי ספרים וכבר הוא ניכר שאין זה פרשה. תשב\"ץ ח\"ג סי' קנ\"ה מלא\"ש כלל י\"ב אות ד' בבינה אמ\"ש כלל ט\"ז אות ד' בית מנוחה בצורת הפרשיות או' ל\"ה:" + ], + [ + "י) שם בהגה וי\"א דמותר לתקנו וכו' מרן ז\"ל בב\"י הביא בתחלה סברת הרמב\"ם ז\"ל דאית ליה דאין לתקנו ואח\"כ הביא סברת הרשב\"א ז\"ל דמתיר לתקנו ובבד\"ה כתב וז\"ל וגם הרשב\"ץ ח\"א סי' קכ\"ז כתב שסומכין על עדותו של הרשב\"א שכתב שמעשים בכל יום ולא שמע שום חכם שמערער על זה עכ\"ל ובשה\"ט סתם הדברים ולא הכריע נראה דמדלא העתיק דברי הרמב\"ם כמנהגו הטוב משמע דיש לו תקנה ומלת יגנז לא לעולם קאמר אלא עד שיתקן כדעת הרשב\"א כן כתב השו\"ג אות א' דב\"מ חי\"ד אות ס' אמת ליעקב במשפט הפרשיות אות ב' וכ\"כ הרב לד\"א סי' ט\"ז אות ב' דמותר לתקן מלא\"ש כלל י\"ב אות א' בחכמה קסת הסופר סי' ט\"ו אות ד' אמ\"ש כלל ט\"ז אות י\"א וכן נוהגים פה בגדאד יע\"א ועיין ש\"כ אות ב' דלכתחלה צריך ליזהר שלא ימעט הכתב בשביל ריוח שבין פרשה לפרשה:", + "ואם אירע שם במקום תיקון הפרשה י\"א דמותר לקלוף השם שלם באומנות בענין שלא ימחק מהר\"י הלוי סי' פ\"א ד' קע\"ג ע\"א דב\"מ חי\"ד סי' ס' וכ\"כ בתשב\"ץ ח\"א סי' קמ\"ט וח\"ב סי' ק\"ט שלא מיחה ביד הסופרים מלקלוף השם וכ\"כ בי\"ד חי\"ד סי' קל\"ח וכן נוהגים פה בגדאד יע\"א ועיין לקמן סי' רע\"ו אות כ\"ח:" + ], + [ + "יא) סעי' ב' בצורת פתוחה וצורת סתומה יש מחלוקת וכו' כבר בארנו זה לעיל בסי' ל\"ב או' קס\"ז קחנו משם:", + "שם, ויניח חלק כדי ט' אותיות וכו' אעפ\"י שיש פוסקים דסבירא להו דשיעור פרשה ג' אותיות להלכה אין לנו אלא כדברי מרן ז\"ל דבין פ\"פ בין פ\"ס שיעור הריוח ט' אותיות, ט\"ז אות ד' באה\"ט סע\"ק ד' וכן כתבו האחרונים:" + ], + [ + "יב) שיעור ריוח ט' אותיות לכתחלה צריך שיהיו כדי לכתוב ג' פעמים אשר ומשערין באותו כתב שבס\"ת שהוא כותב הגדול לפי גדלו והקטן לפי קטנו ובדיעבד אם הניח כדי לכתוב עליו ט' יודי\"ן כשר, ב\"י מלא\"ש כלל י\"ב אות ג' בחכמה קסת הסופר סי' ט\"ו אות א' מאיל המלואים באניה דיונה פרק כ\"ג אות א':" + ], + [ + "יג) ואם לא הניח ריוח שיעור ט' יודין בין פ\"פ בין פ\"ס אפשר דפסול ב\"י:" + ], + [ + "יד) מה שכתבנו לעיל באות א' שאם הניח פנוי כשיעור פרשה במקום שאין צריך פרשה שפסול הוא דוקא כשהניח כשיעור ט' אותיות אבל אם הניח פחות מט' אותיות קטנות כשר דאין לחוש לסברת ר\"ת שכתב שיעור פרשה ג' אותיות מג\"א סי' ל\"ב סע\"ק ל\"ג מלא\"ש כלל י\"ב אות ד' בחכמה קה\"ס סי' ט\"ו אות ב' בלשכ\"ה ומ\"מ לכתחלה יש ליזהר שלא להניח מקום פנוי ב' או ג' אותיות מלא\"ש שם וכתב מחב\"ר סי' רפ\"ב אות י\"ג והביאו בס' לד\"א סי' ט' אות כ\"ו דאם נמצא בס\"ת הפסוק בין תיבה לתיבה ריוח ג' אותיות לא יוציא ס\"ת אחר אך במנחה לא יוציאוהו עיי\"ש:" + ], + [ + "טז) סעי' ג' אבל אם שנה בפיזור וכו' אם שנה ראשי שורות השירות וחלוקתן הכתובים במ\"ס ובת\"ס כשר. טור ובדק הבית שכנה\"ג הגה\"ט אות ז' נו\"ב תנינא חי\"ד סי' קע\"ו מלא\"ש כלל י\"ג אות א' קס\"ה ח\"ב אות כ\"ה בלשכ\"ה ודלא כשנות חיים סי' ג' שכתב אם כתב כמו אבן בסוף השטה שפסול קה\"ס שם:" + ], + [ + "טז) סעי' ד' שירת הים וכו' יש נוהגים להניח שטה שלימה פנויה לפני השירה ואח\"כ כותבין השירה וכן לאחריה מניחים ג\"כ שטה שלימה פנויה וכן בשירת האזינו מניחין שטה שלמה פנויה לפניה ושטה שלמה פנויה לאחריה וזו היא השטה במקום הפרשה מלא\"ש כלל י\"ג אות א' בחכמה קסת הסופר סי' ט\"ז אות א\"ב מאיל המלואים פרק כ\"ה אות ד' ובאניה דיונה אות ה' אמ\"ש כלל ט\"ז אות י\"ד, אבל יש אומרים שיניח בשטה העליונה שיעור ט' אותיות וג\"כ שטה אחת פנויה כפי המנהג, כדי לצאת אליבא דכ\"ע וכן יעשה בסוף השירה ואין להקפיד אם לא תבא תיבת הים בסוף השטה כהונת עולם סי' פ' והביאו כנה\"ג בתשו' בס' בעי חיי אמת ליעקב בצורת הפרשיות אוח ד' אשל אברהם אות ב' וכן נוהנין פה בגדאד יע\"א כשכותבין השירה נוהגין להניח בשיטה העליונה שיעור פ\"פ וג\"כ שש\"פ וכן לאחר השירה בסוף השירה מניחין שיעור פ\"פ וג\"כ שטה שלמה פנויה, ועיין לקמן או' ח\"י:" + ], + [ + "יז) אם לא הניח שטה שלמה פנויה בין לפני השירה בין לאחר השירה רק שהניח שיעור פ\"פ כשר אמת ליעקב שם אות ה' לד\"א סי' ט\"ז אות ה' אמ\"ש כלל ט\"ז אות יו\"ד בית מנוחה בצורת הפרשיות אות י\"ב. וכן אם הניח ב' שטות פנויות בין לפני השירה בין לאחר השירה יש להכשיר אמ\"ש שם:" + ], + [ + "יח) הסופרים שנזהרו בכל הפרשיות לצאת י\"ח הרמב\"ם והרא\"ש ובשירה עושים כהרמב\"ם דהיינו שמסיימים פרשה שלפניה בסוף השטה ומניחין שטה אחת חלק לגמרי ומתחילין בראש השטה השלישית לא עשו כהוגן דזו היא פתוחה לדעת הרמב\"ם ז\"ל וסתומה לדעת הרא\"ש וצריך לתקן גם פ' השירות שיהיו ככ\"ע ואם כתב כן יתקן ותקונם קל מאד דהיינו דתיבת עבדו שבסוף השטה יכתבו אותה בראש שטת החלק ובסוף השירה ימחקו ויצמצמו הכתב כדי לשייר שיעור פ\"פ וכן יעשה בשירת האזינו ובזה הוי אליבא דכ\"ע כהונת עולם שם ברכ\"י או' ג' ובספרו לד\"א סי' ט\"ז או' ד' אמל\"י בצורת הפרשיות או' ד', בי\"מ שם או' י\"א, וכן העליתי בתשו' בסה\"ק באר מים חיים וכתבתי שם דכן הוא דעת רוב הפו' רוב מנין ורוב בנין ודעת מר\"ן ז\"ל עמהם ואין לזוז מדבריהם:" + ], + [ + "יט) שם שטה ראשונה כדרכה וכו' אחת מניחין באמצע ריוח א' וכו' אבל באמת הכתיבה היא להיפך דשטה ראשונה צריך להניח באמצע ב' רווחים ושטה ב' חד ריוח וכן הוא כסדר מאיל המלואים פרק כ\"ד אות ב' קסת הסופר ם\" ט\"ז אות א':" + ], + [ + "כ) שם אחת מניחין באמצע ריוח אחד וכו' בשיטה שמניחין ריוח אחד צריך שיהיה הריוח כשיעור ט' אותיות ובשיטה שמניחין הריוח בב' מקומות מניחין הריוח דהיינו ט' אותיות בין שניהם וה\"ה בשירת האזינו צריך שיהיה הריוח שיעור ט' אותיות ב\"י ב\"ח לבוש סעי' ה' מל\"ש כלל י\"ג אות א' בחכמה קסת הסופר סי' ט\"ז אות א' מאיל המלואים באניה דיונה פרק כ\"ד אות ה' אמרי שפר כלל ט\"ז אות יו\"ד חידושי רע\"ק בגליון הש\"ך הנ\"מ ואם לא הניח באויר האחד שיעור ט' אותיות י\"א שפסול וצריך לתקן אמ\"ש שם וי\"א לא פסל לבוש שם:" + ], + [ + "כא) שם עד שתמצא השטה חלוקה לג' וכו' ואם שנה וכתב התמונה באופן שאין מכוון האריח ע\"ג לבינה דהיינו השטה שהיא חלוקה לג' הכתב האמצעי עשה אותו קצר שאינו מגיע לראשי השורות שתחתיו או בהיפך דהיינו השטה שהיא חלוקה לב' ראשי השורות אינם מגיעים לראשי הכתב האמצע שלמעלה מהם פסול וצריך לתקן. אמרי שפר שם בשולי היריעה אות ה' וכן משמע מבדק הבית דכתב וז\"ל אבל אריח ע\"ג לבינה אם שנה מעכב אך מחק ותקון מכשירו והביאו שכנה\"ג הגה\"ט אות ז' וגם האמ\"ש הביא ראיה ג\"כ מדברי הנז':" + ], + [ + "כב) סעי' ה' צורת שירת האזינו וכו' כל שטה חלוקה לשתים וכו' אם השורות שבשירת האזינו אינם שוות א\"צ לתקן. נוב\"י תנינא חי\"ד סי' קע\"ו פתחי תשובה אות ט' זכ\"ל ח\"ג י\"ד בדיני ס\"ת:" + ], + [ + "כג) ס\"ת שכתוב הששה שטות שמתחילין למעלה משירת האזינו שטות קצרות שהניח הסופר ריוח חלק מימין ומשמאל וכתבן באמצע ואח\"כ התחיל מתחלת השטה שירת האזינו כשר כיון שהשטות שוות בכתיבה זו תחת זו ואין שם רווח באמצע שטה אלא גליון בתחלת השטין ?באופן אינו צורת פ' אמת ליעקב בצורת הפרשיות אות ו' לד\"א ?' ט\"ז אות ו' קסת הסופר ח\"ב אות נו\"ן בלשכ\"ה ?ו\"ש כלל ט\"ז אות יו\"ד זכ\"ל ח\"ג חי\"ד בערך ס\"ת בי\"מ בצורת הפ' או' י\"ג כמו ודלא כאו\"ת:" + ], + [ + "כד) ס\"ת שנמצא דבשירת האזינו דלג הסופר שטה בראש עמוד השמאלי ומחק השטה שאחריה וכתב ב' שורות במקומם בכתיבה דקה ונראה שגבוה מעמוד הימני שטה וכשמתחיל הקורא לקרות בעמוד הימני נראה שחסר שטה כנגדו וצריך לשטוט עינו למעלה לקרות סיום הענין בעמוד הימני להשפיל וכיוצא עד גמר השטות האלו כשר לקרות בו לכתחלה ואפי' יש ס\"ת אחר זכ\"ל שם בשם יוסף אומץ:" + ], + [ + "כה) סעי' ו' בהגה ויש עוד דברים שנהגו בהם הסופרים וכו' כמו באותיות גדולות וקטנות וכו' ואלו הם אותיות גדולות שבתורה ב של בראשית ג של והתג'לח ד של ה' אחד' ה של הלה' תגמלו זאת ו של גחו'ן י של ועתה יגדל נא ל של וישליכם נ כפופה שנ נוצר חסד ן פשוטה של משפטן ע של שמע' ישראל ר של לאל אחר' ואלו הם אותיות קטנות א של ויקרא' ה של בהבראם י של תשי' כ של ולבכ'ותה מ של מו'קדה ק של ק'צתי בחיי קסת הסופר ח\"ב אות א' בלשכ\"ה ובדיעבד אם לא כתב אותיות גדולות וקטנות אלא כתבם כשאר האותיות אינו מעכב עיין לעיל סי' ער\"ד אות י\"ז וכן מנהגנו פה בגדאד יע\"א באותיות גדולות וקטנות כאלו שכתבנו דוקא לא מוסיפין ולא גורעין:" + ], + [ + "כו) שם בהגה. והנקודות ואלו הם האותיות הצריכות ניקוד. ישפוט השם ביני וביניך יו\"ד שני של וביניך נקוד, ויאמרו אליו איה אותיות איו של אליו נקוד ולא ידע בשכבה ובקומה וא\"ו שני של ובקומה נקוד: ויפל על צוארו וישקהו תיבת וישקהו כלו נקוד. וילכו אחיו לרעות את. תיבת את כולו נקוד. אשר פקד משה ואהרן תיבת ואהרן כולו נקוד. או בדרך רחוקה ה\"א של רחקה נקוד. ונשים עד נפח אשר רי\"ש נקוד ועשרון עשרון שבחג בי\"ט הראשון וא\"ו שני שבעשרון הא' נקוד. והנגלת לנו ולבנינו עד עולם תיבת לנו ולבנינו ועין של עד כולו נקוד מ\"ם פ' ו' הלכה ג' ועיין פי' חיד\"א שם וכן מנהגנו פה בגדאד יע\"א באלו האותיות דוקא עושים ניקוד ובדיעבד אם לא עשה ניקוד אינו מעכב ועיין לעיל סי' ער\"ד אות ט\"ז:" + ], + [ + "כז) שמות אנשים ושמות המקומות שבתורה אשר הם משני תיבות צריך לכתוב בח\"ש כגון תובל קין מלכי צדק (אבל תיבת כדרלעומר צ\"ל חד מלה או\"ת מ\"ש קס\"ה אמ\"ש) באר שבע בבאר שבע וכן כל באר שבע. בן אוני. בעל חנן בן עכבור. מי זהב. צפנת פענח. פוטי פרע. [אבל פוטיפר חד מלה ובח\"ש] הר ההר את והב וחרה אף וחרה אפי וכל אלו אם כתבם בשני שטין אין לפסול בדיעבד, קה\"ס ח\"ב בלשכ\"ה פרשת לך לך אות ח' וכן משמע באו\"ת פרשת לך לך וכן משמע בתשובת פנ\"י א\"ח סי' וא\"ו ויש אומרים אם יכולין לתקן צריך לתקן ומלכי צדק וכן פוטיפרע לעכובא שאפי' בדיעבד צריך לתקן אמ\"ש כלל ט\"ז אות ח' וכתב עוד שם שיש אומרים שתיבת מר דרור בח\"ש. בת היענה אמרו חז\"ל בחולין דף ס\"ד וס\"ה בפי' שנכתבת בשני תיבות ובשני שטין. אשדת תיבה א' וקריין שני תיבות או\"ת מ\"ש שכנה\"ג סי' ער\"ד הגה\"ט אות יו\"ד קה\"ס ח\"ב ואם כתבה בשני תיבות פסול קה\"ס שם בלשכ\"ה אות נ\"ב. שמע ישראל עד ואהבת בח\"ש דהיינו שמע בראש השטה ואחד בסוף השטה מ\"ש קס\"ה ח\"ב אמ\"ש שם ובדיעבד אינו מעכב אמ\"ש שם. דרש דרש בשני שטין דהיינו דרש בסוף השטה העליונה ודרש בראש שיטה שתחתיה. מ\"ש אמ\"ש ובדיעבד אינו מעכב אמ\"ש שם, הלה' תגמלו זאת ה' של הלה' רבתי והיא תיבה בפני עצמה ויש לכותבה קצת נמוכה מן לה' מ\"ש קה\"ס ח\"ב ויש שאין מצריכין לכותבה נמוכה אור תורה וכן נוהגין פה בגדאד יע\"א שאין כותבין אותה נמוכה מן לה', בית אל כס יה בח\"ש ולענין דיעבד עיין בסי' רע\"ו אות מ\"א ומ\"ב:" + ] + ], + [ + [ + "א) סעי' ב'. אעפ\"י שאומר בתחלת הספר וכו' עיין מש\"ל סי' רע\"ד אות א' ואו' ד'" + ], + [ + "ב) שם צריך לומר שכותב לשם קדושת השם וכו' ואם לא אמר בפיו שכותב לשם קדושת השם אלא שחשב בלבו לשם ק\"ה י\"א דכשר בדיעבד דהואיל והוציא בתחילת כתיבת הס\"ת בפיו שכותב אותו לשם קדושתו נכללו גם האזכרות בקדושה זו אע\"ג דלא הזכיר האזכרות. לבוש א\"ח סי' ל\"ב אות י\"ט א\"ר שם אות ל\"ה עו\"ת שם אות ל\"ב וכ\"כ הט\"ז סע\"ק א' בפי' דברי הרא\"ש והטור ז\"ל. ש\"כ סע\"ק א' רבינו זלמן סי' ל\"ב אות ל\"א פרמ\"ג א\"א שם אות ל\"ב יפה ללב שם אות י\"ג מלא\"ש כלל ט, אות א' בחכמה ואות ב' בבינה קה\"ס סי' יו\"ד אות ג' ובלשכ\"ה אות ד' מאיל המלואים פרק כ\"ו באניה דיונה אות ז' אמ\"ש כלל א' אות י\"ח וכן העלה להלכה הרה\"ג מוהר\"ר יוסף חיים נר\"ו כדעת האחרונים דבדיעבד אם חשב בלבו שכותב לשם ק\"ה כשר כיון שהוציא בפיו בתחלת הכתיבה שכותב סת\"ם לשמם אבל אם לא קדש גם במחשבה אלא כאלו כותב תיבה אחרת אף שיודע שכותב שם ה' פסול מלא\"ש שם בחכמה ואפי' שם אחד ששכח לקדשו ואינו יודע איזה הוא נפסל כל הס\"ת קס\"ה שם אות ד':" + ], + [ + "ג) אם נכתב השם בפיסול כגון שלא קדש לא מהנה אח\"כ שיקדשנו ויעביר עליו קולמוס בדק הבית ש\"כ סע\"ק ב' קסת הסופר סי' יו\"ד אות ד' מלא\"ש שם אות ז' בחכמה:" + ], + [ + "ד) ואפי' אמר בתחלת הכתיבה שכותב האזכרות לשמן אם לא קידש אח\"כ כל שם ושם בפרט בפני עצמו לפחות במתשבה פסול זר\"א ח\"א סי' ו' מלא\"ש כלל ט' אות א' בחכמה אניה דיונה פכ\"ו אות א' ועיין מ\"ש לעיל סי' רע\"ד אות ד' ואפי' מקצת השם שהוא בא לכתוב כגון שנתקלקל איזה אות או מקצת אות ואפי' קוצה של יו\"ד המעכב אם נתקלקל והוא בא לתקנו צריך לקדש מתחלה קה\"ס סי' יוד אות א'. ואם התחיל לכתוב את השם ולא קדש ואח\"כ נזכר וקדש עיין מ\"ש לעיל סי' רע\"ד אות ב':" + ], + [ + "ה) שם בהגה. כתב שם אלהים אחרים לשם קדושה אינו פסול וכו' עיין פ\"ת אות ד' ועיין קה\"ס סי' יו\"ד אות וא\"ו דכתב כשם שהוא מחויב לקדש את השם כך אסור לו לקדש שם שהוא חול כמו לא יהיה לך אלוהים אחרים ואפי' שם שאינו מורה על העכו\"ם רק על דבר אחר כמו עד האלהים יבא דבר שניהם וכן יש לאל ידי וכדומה אסור לקדשו לשמו יתברך וכ\"כ ברכ\"י או' ז' ואם עבר וקדשו בין בשוגג בין במזיד כתב קה\"ס בסי' י\"א אות ט\"ז דאסור במחיקה וצריך לקודרו מן היריעה עי\"ש ולמנהגנו שקולפין את השם עיין לקמן אות כ\"ח ג\"ז קולפין אותו:" + ], + [ + "ו) בזוהר החמירו מאד לכתוב השם בכוונה ולא דוקא בתפלין כמ\"ש אמ\"ש כלל א' אות י\"ט אלא ה\"ה סת\"ם דכן משמע לשון הזוהר ויקרא דף י\"א ע\"ב דכ' סתמא וכ\"כ הברכ\"י סי' ע\"ר בשיו\"ב אות ב' וז\"ל ואם עד כה ברכו ה' למצוא סופר שכותב ההויות ברזא דשמא קדישא ע\"ד הזוהר הקדוש והאר\"י ז\"ל אשריו דמקיים מצוה כתקנה עכ\"ל וכ\"כ בסי' זה אות ד' וכן משמע בגי\"ר חא\"ח כלל ב' סי' יו\"ד וכ\"ב לעיל סי' ע\"ר אות ה' בשם האר\"י ז\"ל יעו\"ש, וזו היא הכוונה כשיכתוב אות יו\"ד יעשה תחלה קוצא קדמאה ואח\"כ קוצא תניינא ואח\"כ קוצא תליתאה ויכוין כי באות יו\"ד זו כלולות ג' ראשונות וגם הם רומזים אל שלוש אותיות שיש במלוי אות יו\"ד שהם כוללים עשר ספירות כנודע כי באות יו\"ד נכללים כתר חכמה בינה בג' קוצין שבה ואות ו' כוללות ששה קוצות ואות ד' כוללת המלכות גם יו\"ד בגמטריא עשרים שהם עשר ספירות מעילא לתתא וי\"ס מתתא לעילא ואח\"כ יכתוב אות ה\"א וכדי להורות עניין חבור אות יוד בה\"א בסוד ונהר יוצא מעדן דלא אתפרש לעלמין לכן אין לכתוב ה\"א זו כשאר ההי\"ן אלא מתחלה יכתוב צורת יו\"ד ואח\"כ ימשוך קו אחד לאורך וקו אחד לרוחב וקו הג' תניח תלוי ועומד כזה ובזה נמצא שאות היו\"ד קשורה בה\"א והנה ג' קוים הם חסד דין רחמים שהם חסד ונצח גבורה והוד ת\"ת ויסוד ואלו הששה הם כלולים בג' קוים שבה ומתפשטים ויוצאים מן היו\"ד שבקרן זוית הימני של ה\"א כמצוייר למעלה ובזה הרי הוא מקושר ה\"א עם היו\"ד שלפניה ועם הוא\"ו שלאחריה והרי ג' אותיות יהיו כלולים ביחד וכל צורת וא\"ו שלישי התלויה באות ה\"א ראשונה יעשה לה כעין קוץ קטן מאד יוצא לחוץ למטה ברגל וא\"ו זעירא שבתוך הה\"א והיא נקראת בזוהר פסיעה לבר כנזכר בפ' בלק דף ר\"ג ע\"ב שהיא סוד המלכות שהיתה נקודה בסוף אות וא\"ו בהיותו בבינה. ואח\"כ יכתוב אות ו שהוא סוד ז\"א וצריך לעשות לו גוף וראש וקוץ קטן על על הרא\"ש ויכוין לחג\"ת נה\"י והמלכות כוללת אותם בסוד ששה סדרי משנה שלה כנודע ויכוין לראש אות ואו לדעת העליון הנמשך מכח\"ב ואח\"כ יכתוב או' ה\"א אחרונה דוגמת ה\"א ראשונה לרמוז ג\"כ הקשר שיש לה עם הת\"ת אמנם יש שינוי אחר כי תמורת מ\"ש באות ה\"א ראשונה שיעשה בקרן זוית הימני צורת יו\"ד צריך באות ה\"א אחרונה שיעשה בקרן זוית הימני צורת ו וזה צורתה והנה בזה כל ההויה היא קשורה ביחד, והזהר שאין כוונתו לומר שיניח ההי\"ן נפרדות כמצוייר לעיל אלא הענין הוא כי בעת שכותב יכתבנה ע\"ד הנז' שיכתוב תחלה אות יו\"ד ואח\"כ יכתוב ויצייר עליו צורת ה\"א בשלימותה ויעביר הקולמוס על היו\"ד ג\"כ בשוה לשאר צורת הה\"א ויעשנה כשאר כל ההי\"ן וכן עד\"ז יעשה באות ה\"א שניה כל זה נעתק מספר מצת שמורים דף ל\"ה וכן בס' עו\"ת למהרח\"ו ז\"ל ד' נו\"ן ע\"א פרי עץ חיים שער התפילין פרק ט\"ו (ועיין גו\"ר כלל ב' בסי' י\"א מ\"ש בזה) ואע\"פ שיש כוונה אחרת שמסר בעל ר\"ח לתלמידו מהר\"ט והובא בעט\"ז בגליון המגינים הנ\"מ א\"ח סי' ל\"ב ובס' לחם הפנים בק\"א סי' רע\"ו אין לזוז מדברי מצת שמורים ועו\"ת ופע\"ח וכ\"כ לנו מהרי\"ח טוב בתשובה מה שכתוב בספר הכוונות הוא בקיצור ואין לזוז מדברי מצ\"ש ועו\"ת ופע\"ח וכל זה הוא אמת ויציב ע\"כ. וכתיבה כזו הוא דוקא לסופר בעל נפש אשר יודע שיעשה כל זה כדת אבל אם מסופק בזה אולי יקלקל יותר טוב להסופר שיכתוב פשוט בלא כוונת הקבלה הנ\"ל אלא רק בכוונת ק\"ה אמ\"ש כלל א' אות י\"ט. ועיין בזוה\"ק פ' ויקרא דף י\"א ע\"ב שכתב וז\"ל והכי בעי ב\"נ לאזדהרא בשמא קדישא דיכתוב שמא קדישא כגוונא דא, ודא איהו כדקא חזי ואי לאו לא איקרי שמא קדישא ואיקרי פגום ומאן דפגים שמא קדישא טב ליה דלא אתברי עכ\"ל. וע\"כ לפחות הגם שאינו יודע לכוין יזהר לכתוב שם הוי\"ה בחילוק אותיות הנז' כדי שלא תבא לו קללת הזוה\"ק הנז' וכן נוהגים פה בגדאד יע\"א לכתוב שם הוי\"ה ב\"ה בחילוק אותיות לבד כנז\"ל רק בלא כוונה בין בס\"ת בין בתפלין ומזוזות ועוד עיין לעיל בסי' ל\"ה שכתבנו כוונת השם יותר בארוכה מהרש\"ש ז\"ל כדי לכוין בה מי שבקי בדברי הרב ז\"ל" + ], + [ + "ז) סעי' ג' כשכותב השם אפי' מלך ישראל וכו' ואם הוא מלך אוה\"ע פוסק, ב\"י לבוש אות ג' ש\"כ אות ג' וכ\"כ בא\"ח סי' ק\"ד סעי' א' גבי תפלת י\"ח ומשמע מזה דכותב את השם דינו כאילו עומד בתפלת י\"ח וא\"כ כמו העומד בתפלת י\"ח אינו פוסק לקדיש ולקדושה ולברכו כמ\"ש שם סעי' ז' ה\"ה בכותב את השם:" + ], + [ + "ח) שם לא ישיבנו. ובדיעבד אם הפסיק בשם אינו נפסל בכך ובלבד שלא יסיח דעתו מן הכוונה, ברכ\"י אות ט, מלא\"ש כלל ט' אות ה' בחכמה קסת הסופר סי' יו\"ד אות י\"א:" + ], + [ + "ט) ואם הפסיק מתמת אונס או סבה אחרת והסיח דעתו אם כשחזר לכתוב מה שהשאיר מאותיות השם נתכווין ואמר שכותב בשם ק\"ה כשר מלא\"ש כלל ט' אות ה' בחכמה:" + ], + [ + "י) שם צריך לחזור לומר וכו' אבל כשאינו מפסיק ביניהם די לומר אפי' לכתחלה על הרבה שמות שכותב רצופים זה אח\"ז הריני כותב שמות אלו לשם ק\"ה שכנה\"ג הגב\"י אות ה' פרמ\"ג א\"ח סי' ל\"ב בא\"א אות ל\"ב מלא\"ש כלל ט' אות ה' אמ\"ש כלל א' אות י\"ז אבל טוב לקדש על כל שם ושם בפ\"ע ורשאי להפסיק ביניהם שכל אחד נשלם כוונתו בגמרו אותו מלא\"ש שם. מאיל המלואים פרק כ\"ז אות וא\"ו באניה דיונה אלא דאפי' הכי ימנע אם אין הדברים צריכים מאיל המלואים שם אבל לא ירוק בין שם לשם ס\"ח סי' תתפ\"ה הביאו קס\"ה סי' יו\"ד אות י\"ב וכן נוהגין פה בגדאד יע\"א אפי' שמות רצופין מקדשים על כל שם ושם בפני עצמו:" + ], + [ + "יא) אם כתב ב' שמות כמו תיבה א' יחתוך הקלף שביניה' וישים מטלית ויתרחק ואפי' בתו\"מ יכול לעשות כן ואין בזה משום שלא כסדרן כיון שאינו כותב פתחי תשובה אות ה' ועיין בתשו' רעק\"א סי' כ\"ט שהתיר לסופר שכתב ב' שמות הוי\"ה אלהים בתיבה א' לתקן ע\"י גרירת קצת מרגל האלף יעו\"ש:" + ], + [ + "יב) סעי' ד' בהגה ואם לא עשה כן יחפש אחר אות וכו' אבל לא יכתוב אות של חול תחלה על דבר אחר דכיון שדיו זה מוכן לשם אין לכתוב בו דבר של חול ש\"כ סע\"ק ה' מלא\"ש כלל ט' אות ו' בחכמה קסת הסופר סי' יו\"ד אות ט' אמ\"ש כלל א' אות י\"ז מאיל המלואים באניה דיונה פרק כ\"ח אות ג':" + ], + [ + "יג) ואם באמצע כתיבת השם צריך דיו יטבול הקולמוס באותיות הלחים שלפני השם ויגמור השם ב\"י מלא\"ש כלל ט' אות וא\"ו בחכמה קה\"ס סי' יו\"ד אות יו\"ד מאיל המלואים באניה דיונה פרק כ\"ח אות ד' אבל מאותיות השם עצמו אסור ליקח דיו אם לא שיש רבוי דיו על האות באופן שיש לחוש פן ע\"י רבוי הדיו יקולקל אות ח\"ו דאז מותר לטבול למעט דיו היתר מלא\"ש שם מאיל המלואים באניה דיונה שם לשכת הסופר שם אות ז':" + ], + [ + "יד) ואם אין דיו באותיות שלפני השם יטבול הקולמוס בדיו שבכלי רק שידקדק שלא ליקח רק מעט דיו לגמור את השם כדי שלא יהיה חשש קלקול והטבילה לא הוי הפסק כיון שהוא לצורך השם אבל לא יכתוב בענין זה אות אחר תחלה דזה הוי הפסק. לשכת הסופר שם:" + ], + [ + "טו) כשהוא כותב את השם לא יפסיק באמצע השם לתקן איזה אות מתיבות הקודמים אם אינו ניכר היטב. אמרי שפר כלל א' סוף אות ז' מלא\"ש כלל ט' סוף אות וא\"ו בחכמה:" + ], + [ + "טז) קודם שיכתוב את השם הנכבד והנורא יכון לבו אם צריך לרוק או לנקות חוטמו יעשה זאת מקודם וינקה את ידיו ויקדש את השם ויכתבנו בכוונה זכה וצלולה, מלא\"ש שם בחכמה קה\"ס סי' יו\"ד אות י\"א אמרי שפר שם:" + ], + [ + "יז) אם הסופר מניח כל השמות שבס\"ת לכותבם אח\"כ בקדושה ובטהרה. עיין לעיל סי' ער\"א אות כ'" + ], + [ + "יח) סעי' ה' כתב האזכרות וכו'. וה\"ה אם זרק עפרות זהב על האותיות פסול ב\"י א\"ח סי' ל\"ב ט\"ז סע\"ק ג' ש\"כ סע\"ק ו' באה\"ט סע\"ק ה' מיהו אם מעביר הזהב וישאר כתב התחתון כשר, אבל אם זרק הזהב על אות מאזכרה אין לו תקנה לפי שאסור להעביר הזהב משום דהוי כמוחק את השם, ש\"ע א\"ח סי' ל\"ב סעי' ג' ועיין בדברינו שם אות ט\"ז:" + ], + [ + "יט) כתב פ\"ת אות וא\"ו בשם תשובת שמש צדקה חי\"ד סי' נ\"ט וז\"ל טיפת שעוה שנפל על אותיות השם אין ספק דפסול אין כאן ולא דמי לזרק זהב דהתם הזהב מבטל את הדיו ומעלימו מן העין אבל הכא האותיות ניכרות ואין השעוה מבטלתן ואם טיפת השעוה עבה יכולים להעבירה מעט מעט באזמל בלי שום חשש מחיקה עי\"ש עכ\"ל. ואם אירע בשבת שיש טפת שעוה על האותיות אסור להסיר אותה, ב\"ח סי' ש\"מ עו\"ת שם אות ג' ט\"ז שם סע\"ק א' מג\"א שם סע\"ק ד' תוספת שבת שם אות וא\"ו א\"ר שם אות ה' פמ\"א ח\"ב סי' קפ\"ט ויש מתירין אם השעוה יבשה שיכול לכפול הגויל ותפול השעוה מעצמה שב\"י ח\"ב סי' ד' י\"א סי' ש\"מ ולזה נוטה מעיל צדקה סי' כ\"ה וכ' הרב לד\"א סי' י\"ב אות כ\"א והביאו בי\"מ בדין פסול נגיעת אות באות אות ל\"ה דיש להחמיר מיהו נראה דהמקיל לא הפסיד עי\"ש אבל כל זמן שהשעוה על האות והוא מכוסה הס\"ת פסול עד שיסלקנה לד\"א שם בי\"מ שם אות ל\"ב, ואם נפלה טפת השעוה על האות ונראים האותיות כשר הלק\"ט ח\"א סי' צ\"ט לד\"א שם עקרי הד\"ט חי\"ד סי' ל' אות ח':" + ], + [ + "כ) כתב ברכ\"י אות י\"ד וז\"ל לדעת הריב\"ש אם כתב שאר אותיות בזהב אם הם מועטות מצי מחיק הזהב וכותב בדיו אבל אם הם אותיות רבות ובכמה דפין מיחזי כמנומר ופסול אף אם ימחוק הזהב ויכתוב בדיו וכ\"כ מן האחרונים עכ\"ל וצ\"ל דכן הוא דעת מרן דסבירא כדעת הריב\"ש כמ\"ש ברכ\"י באות הקודם נמצינו למדין מדין זה דה\"ה אם יש הרבה טעיות באותיות הרבה ובכמה דפין אם ימחוק אותם ויכתוב במקומם דמתזי כמנומר ופסול ואפי' אינו מרחיב וממעט הכתב דהגרידה עצמה מיחזי כמנומר דזה שכתב בזהב כתב כדרכו ואפ\"ה אם כתב בהרבה מקומות וגרדם וכתבם בדיו פסול משום דהגרידה עצמה חשיב מנומר עיין ב\"י. ומ\"ש מרן בסי' רע\"ט ס\"ד אבל אם כתב החסר מלא אפי' יש בכל דף ודף כמה טעיות יתקן לפי שאין הגרידה גנאי כמו התלייה היינו טעמא משום דאינו כותב אותיות על הגרר רק מקרב האותיות זל\"ז ולא דמי קירוב האותיות ע\"ג גרר לכתיבת הרבה אותיות ע\"ג גרר דקירוב מועט לא מחזי כמנומר ובכתיבת הרבה אותיות מחזי כמנומר כמ\"ש הרשב\"ץ ח\"א סי' קכ\"ה ועיין לקמן בדברינו סי' רע\"ט אות ט':" + ], + [ + "כא) וכל זה בכותב באותיות בזהב טלמו אבל אם כתב האותיות בדיו וזרק עליהם עפרות זהב אף אם כתב אותיות רבות ובכמה דפין יכול להעביר הזהב וישאר כתב הדיו מתוקן ולא אמרו בזה מחזי כמנומר. ברכ\"י אות ט\"ו וכ\"כ א\"ר בא\"ח סי' ל\"ב סע\"ק ז' ועיין בדברינו שם אות י\"ז:" + ], + [ + "כב) שם וזרק עליהם זהב פסול. ואם העביר הזהב מעל אותיות השם ונשארו האותיות בדיו אף דעבד איסורא כשר הס\"ת דלא מחזי כמנומר אף אם הוא בכל האזכרות הס\"ת אלא שעשה עבירה למחוק את השם ברכ\"י אות ט\"ז:" + ], + [ + "כג) וכן אם כתב האזכרות בזהב עצמו ועבר ומחקן וכתבן בדיו אע\"ג דעבד איסורא הוכשר הס\"ת והיינו דוקא באזכרות מועטות אבל אם הם אזכרות רבות אף שעשה איסור ומחקן וכתבן בדיו פסול משום דמחזי כמנומר ב\"י ברכ\"י אות י\"ב י\"ג:" + ], + [ + "כד) סעי' ח' צריך שיהיו כל אותיות השם וכו' ולא דוקא בשם הויה אלא כל ז' שמות שאינם נמחקים וכל הנטפלים לאחריהם ר\"ז א\"ח סי' ל\"ב אות מ\"ט מאיל המלואים באניה דיונה פרק כ\"ט אות ג' קס\"ה סי' יו\"ד אות ט\"ז וי\"א דגם אותיות הנטפלים לפני השם צריך להיות בתוך הדף שוה עם שאר השטין אמ\"ש כלל ט\"ו אות א':" + ], + [ + "כה) שם ולא יצא מהם כלל לחוץ לדף ואם יצא מאותיות השם חוץ לדף אם אפשר לתקן דהיינו שיגרור סופי השורות העליונות ולמשוך את האותיות שיהיו שוות עם השם יתקן ובתו\"מ אם יש בסוף השטות העליונות אותיות הנמשכות כגון רי\"ש או דל\"ת מושך אותם ולהשוותן עם השם ואם אי אפשר לתקן כגון שיש שם בסוף השטה העליונה או בתו\"מ שא\"א לתקן משום שלא כסדרן כשר בדיעבד. מג\"א סי' ל\"ב סע\"ק מ\"ז א\"ר שם אות נ\"ד מחה\"ש שם מאמ\"ר שם אות ל'. רבינו זלמן שם אות מ\"ט מלא\"ש כלל ט' אות יו\"ד בחכמה ואות ז' בבינה קס\"ה סי' יו\"ד אות ט\"ז ועיי\"ש בלשכ\"ה אות י\"ב י\"ג מאיל המלואים פרק כ\"ט אות ג' אמ\"ש כלל ט\"ו אות א' וכ\"כ עו\"ת סי' ל\"ב אות מ\"ב דאין לפסול בדיעבד ויש פוסלין אפי' בדיעבד בא\"ש סוף הספר אחר תשלום באר מים חיים והביאו שכנה\"ג בהגה\"ט אות י\"ו וכ\"כ עקרי הד\"ט ח\"א סי' ז' אות כ\"ז ועיין להרב לד\"א סי' י\"א אות כ\"ב שכתב וז\"ל מקצת אותיות השם שיצאו חוץ לדף פסול ואם יצא אות א' מהשם חוץ לדף יש להכשיר וכן יש להכשיר אם יוצאות חוץ לדף. אותיות הנטפלות לשם וא\"צ להוציא ס\"ת אחר ואם אפשר אחר השבת לתקן הס\"ת להמשיך האותיות שלמעלה יתקן עכ\"ל וכן הוא דעת בי\"ד יו\"ד סי' קל\"ג וכן עיקר ודי במחיקת ב' או ג' שורות לפניו או לאחריו אמ\"ש שם:" + ], + [ + "כו) ואם לא כתב אלא שטה אחת ובשטה שנייה משך השם חוץ לשטה יעשה שרשוט השטות האחרות שוה עם השם שבשביל שטה אחת הראשונה שאינה שוה אין קפידא פרמ\"ג א\"א סי' ל\"ב אות מ\"ז מלא\"ש שם בחכמה קס\"ה שם אות י\"ב בלשכ\"ה מאיל המלואים שם ופשיטא דאיירי במקום שאין חשש שיעור פרשה מלא\"ש שם:" + ], + [ + "כז) זה שאמרני דלא יצא מאותיות השם חוץ לשטה הוא דוקא אות שלם או רובו אבל מקצת האות לית לן בה פרמ\"ג שם מלא\"ש שם וי\"א דבהא נמי דוקא בדיעבד מאיל המלואים שם:" + ], + [ + "כח) סעי' ט' אסור למחוק אפי' אות אחת וכו' ואם נכתב השם בטעות דהיינו שכתב השם ב' פעמים י\"א דאסור לקלוף השם היתר דהיינו שיסיר הקליפה העליונה וישאר חלק התחתון מהקלף משום דחיישינן שמא לא תהיה הקליפה שלימה ויבוא לידי מחיקת השם ח\"ו ואע\"פ שהוא אומן וזריז אסור לסמוך על זריזותו כי אין חכמה ואין תבונה ואין עצה לנגד השם בחשש מחיקת שמו יתברך הנכבד והנורא, גם לפעמים הדיו מובלע בעובי כל הקלף ונמצא נוגע בשם עצמו מלא\"ש כלל ט' אות י\"ח בחכמה קה\"ס סי' י\"א אות י\"א אניה דיונה פרק ל\"ג אות ו' ויש אומרים דמותר לקלוף השם. שלם באומנות בענין שלא ימחק, מהר\"י הלוי סי' פ\"א דף קע\"ג ע\"א הביאו מ\"א סי' ל\"ב ס\"ק כ\"ו דב\"מ חי\"ד סי' ס' נחלה ליהושע סי' ל\"ג בי\"ד חי\"ד סי' קל\"ח ועיין להרשב\"ץ ח\"א סי' קמ\"ט והביאו מרן ז\"ל בסוף הסי' בבדק הבית וז\"ל הרשב\"ץ אבל למעשה אני מניח הסופרים לקלוף ואיני מוחה בידם לפי שבספר המצות הזכיר הקליפה ולא אסרה עכ\"ל (מ\"ש אני מניח הסופרים לקלוף וכו' היינו קליפת השם כמ\"ש הרב עצמו בח\"ב סי' ק\"ט וכ\"כ הרב בי\"ד חי\"ד סי' קל\"ח וכן מ\"ש הרב שבספר המצות הזכיר הקליפה ולא אסרה היינו נמי קליפת השם עיין נחלה ליהושע סי' ל\"ג ולא כמ\"ש שכנה\"ג הגב\"י אות כ\"ז ומחה\"ש סי' ל\"ב אות כ\"ו שמה שהתיר הרשב\"ץ הקליפה היינו בשאר תיבות אבל לקלוף את השם לא ונראה שהכנה\"ג ומחה\"ש לא ראו התשב\"ץ בח\"ב) וע\"ע פ\"ת סי' ער\"ה סוף אות ד' שהביא כמה פוסקים שמתירין בקליפת השם וכן נוהגין פה בגדאד יע\"א לקלוף השם שלם באומנות בענין שלא ימחק ואפי' בשביל תיקון אחר דהיינו שחסר שטה וצריך לקלוף ד' או ה' שטין כדי להכניס שיטה שחסר או בתיקון אחר ואירע שם נוהגין לקלוף ואע\"ג דיש אוסרים אפי' לקדור בשביל טעות אחר ואין מתירין אלא דוקא בטעה בשם עצמו או שכתב שם יתר אין לפקפק על המנהג כיון דיש מתירין לקלוף השם בתיקון הפרשה כמ\"ש לעיל סי' ער\"א באות יו\"ד ולא שנה תיקון הפרשה מתיקון הטעיות ועיין בי\"ד חי\"ד סי' קל\"ח:" + ], + [ + "כט) עוד נוהגים פה בגדאד יע\"א לאחר שקלפו השם כותבים במקומו תיבה אחרת ואע\"ג דיש אוסרים במקום השם תיבה אחרת [והיא ס' תוספות ערכין דף ו' ע\"א הביאו מ\"א סי' ל\"ב סע\"ק כ\"ה] מ\"מ אין לפקפק על המנהג עיין דב\"ש סי' קס\"ה נוב\"י מ\"ק חי\"ד סי' ט\"ז אניה דיונה פרק ל\"ד אות ב' במאיל המלואים:" + ], + [ + "ל) שם אפי' אות אחת וכו' וה\"ה מוחק רגל הה\"א כולו עד שנשאר דל\"ת נקרא מוחק אות אחת וחייב. ב\"י לבוש אות י\"א ברכ\"י אות ל\"א:" + ], + [ + "לא) אפי' אינו מקלקל את האות שבשם אלא שחותך אות אחת שלם מן השם גם זה בכלל מחיקה היא כיון שהשם נחסר על ידי זה קס\"ה סי' י\"א אות ג' ועיין לקמן אות צ\"א:" + ], + [ + "לב) אפי' נקודה אחת דקה כ\"ש אסור למחוק מן השם לכן אם נו\"ן פשוטה או כ\"ף פשוטה דבוקה לאות אחת מן השם המכוון תחתיה כשהוא גורר את הרגל להפרידם יזהר שלא יגע הסכין בנקודה אחרונה הדבוקה אלא יניח משהוא מרגל הכ\"ף או הנו\"ן דבוק באות השם ומאותה הנקודה ולמעלה יתחיל לגרור ויפריד הדבוק מלא\"ש כלל ט' אות י\"א בחכמה קס\"ה סי' י\"א או' ד':" + ], + [ + "לג) שם ולא מאותיות הנטפלות מאחריהם וכו' אבל לפניהם כגון למ\"ד מן לה' או בית מן בה' או ה\"א מן האלהים וכיוצא בו מותר למחוק ב\"י ט\"ז סע\"ק וא\"ו ש\"כ סע\"ק י\"ג מלא\"ש כלל ט' אות ח\"י בחכמה קס\"ה סי' י\"א אות ז' ואפי' אם נכתבו לאחר שכבר נכתב השם מותר למוחקם לשכת הסופר שם אות י\"ד:" + ], + [ + "לד) שם כגון כ\"ף של וכו' אבל אם הטפיל לשם מאחריו אות שאין לו שייכות לשם כגון שכתב אלהי והיה צריך לכתוב כ\"ף וטעה וכתב קו\"ף או פ\"א לא מקרי נטפל לשם ונמחק הנוסף מלא\"ש שם אות ט\"ו בחכמה קס\"ה שם אות ז' וכן שם שנכפלה בו יו\"ד ראשונה או ה\"א אחרונה מוחק הנוסף והשם ישאר בקדושתו שכנה\"ג הגב\"י אות ל' א\"ר סי' קמ\"ב אות ג' קס\"ה סי' י\"ב אות ז' אמ\"ש כלל ט\"ו אות ד'. אבל אם טעה והוסיף באמצע השם כגון שנכפלה ה\"א ראשונה או הוא\"ו ראוי להחמיר לקדור השם כולו ולגונזו דלא ידעינן איזה מהם נכתבה שלא בכונה שכנה\"ג שם בשם הרמ\"ע סי' ל\"ו א\"ר סי' קמ\"ב אות ג' אמ\"ש כלל ט\"ו אות ד' וי\"א מוחק מן התוספת והלאה קס\"ה סי' י\"ב אות ז' בשם בני יונה וסברה ראשונה עיקר דבתר רובה אזלינן:" + ], + [ + "לה) שם וכ\"ם של אלהיכם. היינו שראוי להיות כן כגון שצריך לכתוב אלהיכם וכתב אלהיכם אמרינן דהנטפל קדשו השם אבל אם נכתב הנטפל בטעות כגון שצריך לכתוב שם אלהיכם טעה וכתב שם אלהינו מותר למחוק הנ\"ו ולכתוב כ\"ם, ומ\"מ אין למחוק הנטפל מחיקה גמורה אלא קולפין אותו וגונזין אותו כן העלה להלכה הרב ח\"ס חי\"ד סי' ר\"ס והביאו פ\"ת אות י\"ב והביא עוד פ\"ת סוף אות י\"ג בשם תשובת פני אריה סי' מ\"ה וז\"ל בס\"ת שנמצא כתוב במקום אלהים אלהיך וכו' והעלה דאפי' אם טעה שהיה סבור שיש לו לכתוב ך וכתב אותה על כוונת ך ולטפלה אל השם הוי נמי כאלו נכתבה שלא מדעת ומותר למוחקה ולכתוב מ\"ם במקומה וסיים דהמחמיר בזה ומביא יריעה שלימה עם השמות לידי גניזה עליו להביא ראיה עכ\"ל וכן משמע מתשובת מהר\"ם מלובלין סי' קי\"ב אניה דיונה פרק ל' אות ג' אמ\"ש כלל ט\"ו אות ו' ויש מחמירין לקלוף הנטפל לשם אע\"פ שנכתב בטעות כיון שבמקום אחר יש להם שייכות להשם עבודת הגרשוני סי' צ\"ה נוב\"י מ\"ק חי\"ד סי' ע\"ו קס\"ה סי' י\"א אות ז' ולענין דינה יש לסמוך על סברה ראשונה כי רבים הם ועוד דאם אנחנו מחמירין כסברא אחרונה למנהגנו צריך לקלוף השם כולו ולגונזו ואין זו חומרא דיש רבים מחמירים בקליפת השם משום דחיישינן לתקלה עיין בדברינו לעיל אות כ\"ח ועוד אין לנו להביא השם העיקר לידי גניזה משום שלא לקלוף הנטפל אלא קולפין הנטפל לשם בענין שלא ימחק וגונזין אותו וישאר השם הקדוש במקומו:" + ], + [ + "לו) אם צריך לכתוב שם אלהי וטעה וכתב אלהינו או אלהיכם מותר למחוק הנטפל וישאר השם במקומו פ\"ת אות ט' אניה דיונה פ\"ל אות ג' אמרי שפר כלל ט\"ו אות וא\"ו:" + ], + [ + "לז) וכן אם צריך לכתוב שם אלהינו וטעה וחיסר היו\"ד וכתב אלהינו מותר לקלוף הנ\"ו ולכתוב ינ\"ו תשובת מהר\"ם מלובלין סי' קי\"ב שכנה\"ג הגב\"י אות י\"ג עבודת הגרשוני סי' צ\"ה פ\"ת אות י\"ג בי\"ד חי\"ד סי' קמ\"ג קס\"ה סי' י\"ב אות ט' אניה דיונה שם אות ב' אמ\"ש שם ודלא כט\"ז סע\"ק ז'. וה\"ה אם צריך לכתוב שם אלהים וטעה וכתב אלהם מותר לקלוף המ\"ם ולכתוב י\"ם פ\"ת שם אמ\"ש שם קס\"ה שם מלא\"ש כלל ט' סוף אות ט\"ז בבינה ודלא כבי\"ד סי' קמ\"ג אבל אם נמצא שם אלוה חסר ו' אין לו תקנה אלא לגנוז היריעה או לקדור השם הזה ולכתוב אחר ט\"ז סע\"ק ז' קס\"ה שם אות יו\"ד ולמנהגנו קולפין אותו שלם וכן אם היה צריך לכתוב אלהיכם ושכח לכתוב את הכ\"ף ונמצא כתוב אלהים אסור למחוק את המ\"ם ולכתוב כם קס\"ה שם אות י\"א:" + ], + [ + "לח) וכן אם צריך לכתוב שם אלהים וטעה וכתב אלים בלא ה\"ה מותר לקלוף ים ולכתוב הים במקומה וצריך לחזור ולקדש מחדש ח\"ס חי\"ד סי' רמ\"ג פ\"ת שם אמ\"ש שם וכן אם כתב במקום שם אלהים אלהיכם יעשה מן הכ\"ף מ\"ם סתומה ויגרור המ\"ם האחרונה עה\"ג סי' צ\"ה אמ\"ל בפי' שנגעה אות באות אות כ\"ח לד\"א סי' י\"ב אות כ\"ח אמ\"ש כלל ט\"ו אות ו' ודלא כיש חולקין:" + ], + [ + "לט) וכשיכתוב שם קודש יטבול הקולמוס תחלה עיין ש\"ע סעי' י' ויאמר בזה הלשון הריני כותב שם פ' ב\"ה לשם קדושתו ואח\"כ יתחיל לכתוב ואם הוא כותב שם הוי\"ה יאמר הריני כותב שם הגדול הוי\"ה ב\"ה לשם קדושתו לד\"א בתורת השלמים סי' י\"ח אות כ\"ט אמ\"ש כלל א' אות י\"ז וכשיכתוב שם שהוא ספק אם הוא קודש או חול נוהגין פה בגדאד יע\"א לומר בזה\"ל הריני כותב שם פלוני אם הוא קודש הריני כותב אותו לשם קדושתו ואם הוא חול הריני כותב אותו כשאר אותיות שבס\"ת:" + ], + [ + "מ) שם ואלו ז' שמות וכו' עתה אתחיל בעזה\"י לכתוב ענין השמות שיש להסתפק בהם איזה הוא קודש גמור ואיזה הוא חול גמור ואיזה הוא ספק מספר מלא\"ש וקס\"ה ואמ\"ש ושאר ספרים. וכל שם שיש בו מחלוקת כתבנו אותו ספק:" + ], + [ + "מא)
ספר בראשית בצלם אלהים קודש. כי יודע אלהים קודש. והייתם כאלהים ספק. בדמות אלהים קודש. ויראו בני האלהים ספק. אשר יבואו בני האלהים ספק. ותשחת הארץ לפני האלהים קודש כי בצלם אלהים קידש. מקדם לבית אל ספק. וכל מקום שנמצא בית אל בתורה הדין כן ומנהגנו פה בגדאד יע\"א שאין מקדשין על אל של תיבת בית אל ומ\"מ המחמיר לקדש על תנאי תע\"ב והם ב' תיבות וי\"ש לכותבן בחד שטה ובדיעבד אם כתבם בשני שטין כשר ח\"ס חי\"ד סי' ע\"ר פ\"ת אות י\"ד ועיין לשכת הסופר פרשת לך לך אות ח' שהביא כמה פוסקים דאם כתב בית אל בשני שטין דכשר אתה אל ראי קודש. ויאמר אדני אם נא מלאתי חן בעיניך קודש. ויאמר הנה נא אדני סורו נא חול. ויאמר לוט אלהם אל נא אדני קודש. ויבא אלהים אל אבימלך ספק. וכן ויאמר אליו אלהים בחלום ספק. כי אמרתי רק אין יראת אלהים קודש ויהי כאשר התעו אותי אלהים קודש. אלהים עמך קודש. וכן ועתה השבעה לי באלהים קודש. נשיא אלהים אתה בתוכנו קודש. התחת אלהים אנכי קודש. אנכי האל קודש. בית אל ספק ועיין לעיל. ויבא אלהים אל לבן קודש. יש לאל ידי חול. ואלהי אביכם אמש אמר אלי קודש. לולי אלהי אבי אלהי אברהם שניהם קודש. אלהי אברהם ואלהי נחור הא' קודש והב' חול. אלהי אביהם ספק מחנה אלהים קודש. כי שרית עם אלהים ספק. כי ראיתי אלהים חול. כראות פני אלהים חול. ויקרא לו אל אלהי ישראל שניהם קודש. לאל הנראה אליך קודש. לאל העונה אותי קודש. ויקרא למקום אל בית אל, אל קודש. בית אל ספק. נגלו אליו האלהים ספק את אשר האלהים עשה קודש. איש אשר רוח אלהים בו קודש:" + ], + [ + "מב)
ספר שמות כי אהיה עמך חול. אהיה אשר אהיה שניהם קודש. וי\"א שגם תיבת אשר קודש ואין למוחקו ששלשתם שם א' ויקדש כל הג' תיבות ביחד בפעם אחת וכ\"מ במו\"ש שער ה' ח\"א פ\"ז יעו\"ש ופה בגדאד יע\"א נוהגים כסברא הא' אבל מ\"מ הירא את דבר ה' צריך לקדש כל הג' תיבות ביחד וכן צ\"ל הריני כותב שם אהיה אשר אהיה ב\"ה לשם קדושתו וכן הסכים רי\"ח טוב ז\"ל. אהיה שלחני אליכם קודש. ואתה תהיה לו לאלהים וכן נתתיך אלהים לפרעה שניהם ספק אצבע אלהים קודש מי כמוך באלים חול. כס יה קודש והם ב' תיבות ונכתבים בח\"ש ואם כתבם בשני שטין בדיעבד כשר עיין שב\"י סי' נ\"ז לשכת הסופר פ' בשלח אות כ\"ז ועיין מ\"ש לעיל אות מ\"א בתיבת בית אל, מכל האלהים חול, והגישו אדניו אל האלהים חול. והאלהים אנה לידו קודש. ונקרב בעל הבית אל האלהים חול, עד האלהים יבא חול, אשר ירשיען אלהים חול, זבח לאלהים ספק, אלהים לא תקלל ספק. אל פני האדון ספק ואמלא אותו רוח אלהים קודש. קום עשה לנו אלהים חול אלה אלהיך ישראל ספק. כן נוהגין פה בגדאד יע\"א ועיין סנהדרין דף ס\"ג ע\"א. חג לה' מחר קודש, עשה לנו אלהים חול, וימלא אותו רוח אלהים קודש:" + ], + [ + "מג)
ספר ויקרא איש איש כי יקלל אלהיו קודש:" + ], + [ + "מד)
ספר במדבר אליסף בן לאל וכן כל שמות בני אדם אע\"פ שנאמר בהם שם משמות שאינם נמחקים בין מלפניהם בין מאחריהם פשוט שאין בהם קדושה. ויבא אלהים אל בלעם ספק, וכן כל השמות הנזכרים באותו ענין. ויבא אלהים אל בלעם לילה. ויקר אלהים אל בלעם כלם ספק. מה אקב לא קבה אל ספק. אל מוציאם ממצרים קודש. וכן אל מוציאו ממצרים קודש לא איש אל ויכזב קודש. מה פעל אל קודש. בעיני האלהים קודש שמע אמרי אל קודש. ולפי דעת הזוהר בפ' בלק דף קל\"ט חול גמור לכן יש לכותבו ע\"ת, וכן נאם שמע אמרי אל. משמו אל ספק, וצריך לכתחלה לכותבם בחד שטה:" + ], + [ + "מה)
ספר דברים כי המשפט לאלהים הוא קודש. מי אל בשמים ובארץ קודש. אשר לו אלהים קרובים אליו קודש. אשר ברא אלהים קודש. קול אלהים קודש. הנסה אלהים ספק אשר שמע קול אלהים חיים קודש. אלהי האלהים הא' קודש והב' חול. ואדני האדנים הא' ספק והב' חול. כי קללת אלהים תלוי קודש. ואין לאל ידך חול. כי אין אלהי בקרבי קודש. ויטש אלוה עשהו קודש. לשדים לא אלוה ספק. אלהים לא ידעום חול. ואין לאל ידך חול. הם קנאוני בלא אל ספק. ואמר אי אלהימו ספק. ואין אלהים עמדי חול:" + ], + [ + "מו) אסור מחיקת השם לא שנא אם נכתב השם בכתיבה גסה או בכתיבת משקייט (והוא כתיבה שאנחנו כותבין האגרות שו\"ג) או אפי' בכתיבה של עכו\"ם או מצויירים במשי על ידי תפירה הכל אסור למוחקן בדק הבית שכנה\"ג הגב\"י אות י\"ז שו\"ג אות י\"ח זכ\"ל יו\"ד בדיני ס\"ת קס\"ה סי' י\"א אות ב' מלא\"ש כלל ט' אות י\"ב בחכמה ואפי' ע\"י דפוס או על ידי חריתה עיין לקמן אות ס\"ה ואפי' אם כתוב הקב\"ה בר\"ת כזה יש לחוש למחוק שכנה\"ג שם זכ\"ל שם:" + ], + [ + "מז) וכן אם כתוב השם בשאר מיני צבעונים אסור למחקו קס\"ה סי' י\"א אות ב' מלא\"ש כלל ט' אות י\"א בבינה:" + ], + [ + "מח) וכן אם כתוב השם בלשונות הגוים אסור למוחקו מלא\"ש כלל ט' אות י\"ב בחכמה ועיין קס\"ה סי' י\"א אות ה' בלשכ\"ה:" + ], + [ + "מט) וכן שם שנכתב בטעות שכתבו במקום שאין מקומו אסור למוחקו הרדב\"ז ח\"א סי' ע\"ז ט\"ז סע\"ק ב' קס\"ה סי' י\"א אות ב' מלא\"ש כלל ט' אות כ\"ב בחכמה:" + ], + [ + "נ) ואפי' עושה על ידי ח\"ת דלא הוי כתב לענין סתו\"ם גם כן אסור למוחקו הרמ\"ע סי' ל\"ו נוב\"י מ\"ק סי' ע\"ח גן המלך סי' ט\"ו פ\"ת אות כ\"ב אמ\"ש כלל ז' אות ג' קס\"ה שם מלא\"ש כלל ט' אות י\"ד בחכמה ואות י\"א בבינה מאיל המלואים פרק ל\"ד אות א' ודלא כשב\"י חי\"ד סי' נ\"ה ואצ\"ל אם נעשה על ידי חק יריכות שאסור למחוק מלא\"ש שם בבינה מאל המלואים שם:" + ], + [ + "נא) וכן באותם השמות שיש בהם ספק אם הם קודש או חול ואפי' אם יותר סברא שהם חול והוא קדשם אסורים במחיקה ואפי' בספק שלא ידענו אם קדשו הסופר או לא אסור במחיקה מלא\"ש שם אות כ\"ב בחכמה:" + ], + [ + "נב) וכן אם היה צריך לכתוב השם וכתבו סתם בלי כונה אסור למוחקו מפני שכתיבת האותיות מוליך אותן לקדושתן הרדב\"ז ח\"א סי' ע\"ז ברכ\"י אות כ\"ז מלא\"ש כלל ט' אות ל' בבינה פ\"ת אות ט' אמ\"ש כלל ט\"ו אות כ' ומ\"ש ב\"י בבדק הבית בשם סמ\"ק דשם שנכתב שלא מדעת מותר למוחקו עיין לשכ\"ה סי' י\"ג אות א' פ\"ת שם:" + ], + [ + "נג) וכן אם היה צריך לכתוב את השם ונתכוון לכתוב יהודה וטעה ולא הטיל בו דל\"ת ונמצא השם כתוב אלא שלא לשם קדושה והרי הוא פסול אין למוחקו אלא קודרו קס\"ה סי' י\"ב אות א' וכן משמע בתשובת הרדב\"ז ח\"א סי' ע\"ז ולמנהגנו שקולפין את השם ג\"ז קולפין אותו:" + ], + [ + "נד) אבל אם היה צריך לכתוב יהודה ונתכוון לכתוב יהודה וטעה וכתב את השם מותר למוחקו הרדב\"ז ח\"א סי' ע\"ז תשב\"ץ ח\"א סי' קע\"ז ברכ\"י אות כ\"ז מלא\"ש כלל ט' אות כ\"ב בחכמה ואות ל' בבינה אניה דיונה פ' ל\"ב אות ב' אמ\"ש כלל ט\"ו סוף אות ב' ועיין לקמן אות ע\"ו:" + ], + [ + "נה) וכן אם כתב שם הוי\"ה במקום יהיה שלא במתכוין מותר למוחקו ולעשותו יהיה ברכ\"י אות כ\"ז אמ\"ש כלל ט\"ו אות ג' וכל זה שכתבנו דמותר למחוק דוקא בשביל תיקון סתו\"ם אבל לדבר הרשות אסור למחוק ואפי' לתלות עליו דל\"ת מלמעלה אסור ברכ\"י שם. וכן אם כתב תיבת יהיה במקום שצריך לכתוב שם הוי\"ה יכול למחוק ולא חיישינן אולי קדש אותו בזוכרו כי שם הוא ובפרט אם הסופר לפנינו ואמר שלא קדשו אמ\"ש כלל ט\"ו אות ג':" + ], + [ + "נו) הכנויין שמשבחים בהם להקב\"ה כגון חנון רחום הגדול הגבור הנורא הנאמן ארך אפים ורב חסד וכיוצא בהן הרי הם כשאר כתבי הקודש. ומותר למוחקם לצורך תיקון הס\"ת מלא\"ש כלל ט' אות כ\"א בחכמה קס\"ה סי' י\"א אות ה' אניה דיונה פרק ל' אות א' אבל שלא לצורך תיקון אפי' שאר אותיות אין למחוק רו\"ח אות ה':" + ], + [ + "נז) שם סעי' יו\"ד י\"ה מהשם וכו' וה\"ה אם כתב יה\"ו אסור למחוק דבשביל כתיבת הוא\"ו לא פקעה קדושתן אף שעתה אין פירוש לג' אותיות כבר נתקדשו נוב\"י תניינא חי\"ד סי' קע\"ז מאיל המלואים פ' ל\"א אות א' ואפי' הוא\"ו לבדו יש מחמירין למחוק דמ\"מ מאחר שכבר נתקדשו אותיות י\"ה מקדשין גם את הוא\"ו עיין קס\"ה סי' י\"א אות י\"ב בלשכ\"ה:" + ], + [ + "נח) ואפי' אם כתב אל ולא גמר הלמ\"ד או י\"ה ולא גמר הה\"א יש מחמירין למחוק מאיל המלואים פ' ל\"א סוף אות א':" + ], + [ + "נט) אם כתב שם גדול במקום שצריך להיות שם קטן כגון שצריך לכתוב י\"ה וכתב הוי\"ה אל וכתב אלהים וכיוצא בהן יש מתירין למחוק הנותר אמ\"ש כלל ט\"ו ועיין פתחי תשובה אות ט' שמדבריו נראה שיש לחוש למחוק הנותר:" + ], + [ + "ס) שם וצב מצבאות וכו' לא דוקא צב אלא כל שלא גמר את השם נמחק פ\"ת אות ט\"ו קס\"ה סי' י\"א אות וא\"ו מאיל המלואים פרק ל\"א אות א' מלא\"ש כלל מ' אות כ\"ה בבינה:" + ], + [ + "סא) שם בהגה. וכן א\"ד מאדני וכו' ויש מחמירים בזה עכ\"ל בדין זה רבו הדעות יש אומרים דלא אסור למחוק אלא אם כתב אד מאדני אבל אם כתב אה מאהיה מותר למחוק אם הוא לצורך מלא\"ש כלל ט' אות כ\"ה בבינה אניה דיונה פרק ל\"א אות א' ועיין פ\"ת אות ט\"ז וכן משמע בשו\"ג אות כ\"ד והלבוש כתב שאסור למחוק אם כתב אה מאהיה (אבל אם כתב אד מאדני מותר למחוק ומ\"ש הט\"ז סע\"ק ט' על הלבוש עיין מלואים בגליון הש\"כ הנ\"ם) והט\"ז שם כתב דיש מחמירין דכתב ההגה קאי אתרוויהו וכן משמע לשון ההגה לכן להלכה למעשה יש לנו להחמיר בשניהם בין אם כתב א\"ד מאדנ\"י בין אם כתב אה מאהיה אסור למחוק וכ\"כ קס\"ה סי' י\"א אות וא\"ו דיש להחמיר:" + ], + [ + "סב) שם בהגה. והשם שכותבין בסידורים וכו' דוקא לצורך גדול מותר למחוק כך הובא בדרכי משה ש\"כ סע\"ק י\"ד מלא\"ש כלל ט' אות כ\"א בחכמה קס\"ה סי' י\"א אות ו' וכתב מלא\"ש שם בבינה אות כ\"ח דה\"ה אם כתב יו\"ד אחת ויש אומרים דאם כתב ג' יוד\"ן תמורת שם או ב' יודי\"ן ווא\"ו אסור למחוק הרדב\"ז ח\"א סי' ר\"ו והביאו מלא\"ש שם בבינה שכנה\"ג הגה\"ט אות יו\"ד זכ\"ל חי\"ד אות ס' רוח חיים אות א':" + ], + [ + "סג) וכן אותם השמות שכותבין בסידורים ב' יודי\"ן או ה' ודומיהן לסי' ששייך שם השם לא ימחקם כ\"א לצורך גדול פ\"ת או' ט\"ז מלא\"ש כלל ט' אות כ\"ח בבינה אניה דיונה פרק ל\"א אות א' ויש מחמירין גם בזה ואסור למוחקם שכנה\"ג הגה\"ט אות י\"ח רו\"ח אות א':" + ], + [ + "סד) וכן אם כתב שם באל\"ף למ\"ד כזה אסור למוחקו רו\"ח אות א' וכתב עוד שם שאם כתב שאר תיבות במשי יש להחמיר שלא להתיר התפירות או לשורפן אלא יחתוך ויגנוז:" + ], + [ + "סה) וכל זה אין לחלק בין דפוס לחריתה או לכתיבת יד שכנה\"ג הגב\"י אות ט\"ז מלא\"ש כלל ט' אות י\"א בבינה ועיין לעיל אות מ\"ו:" + ], + [ + "סו) אם נמחק מקצת השם מאליו או ע\"י אדם שוגג או מזיד אפ\"ה אסור למחוק את הנשאר פ\"ת אות ט\"ו קה\"ס סי' י\"א אות א' אניה דיונה פרק ל\"א אות ג' מלא\"ש כלל ט' אות י\"א בחכמה אמרי שפר כלל ט\"ו אות ד':" + ], + [ + "סז) סעי' י\"א נדבק אות לחברתה וכו' יש אומרים היינו דוקא שנדבקו מתחלת כתיבתן שזה פסול לכל הדיעות ולכך הגרידה הוא תיקון בודאי אבל בנעשה אח\"כ לא כי שמא הלכה דאינו פסול ואסור למחוק אפי' מקצת אות נוב\"י מה\"ת חי\"ד סי' קצ\"ט פ\"ת אות י\"ח וי\"א אפי' אם נדבקו אח\"כ מותר להפרידם קה\"ס סי' י\"ב אות י\"א בלשכ\"ה וכן נוהגים פה בגדאד יע\"א דאפי' אם נדבקו אחר שנכתבו מפרודים אותם:" + ], + [ + "סח) שם יש לו לגררו והוא באופן שמותר לגרור הדבוק בשאר האותיות דהיינו שאין בו משום ח\"ת מלא\"ש כלל ט' אות י\"ז בחכמה קה\"ס סי' י\"ב אות ט\"ו:" + ], + [ + "סט) וכשיגרור באותיות השם צריך ליזהר בכל מה דאפשר לגרור רק הדבוק ולא באות עצמו ואחר שגררו א\"צ להעביר בקולמוס על השם לחדשו מלא\"ש שם קה\"ס שם:" + ], + [ + "ע) שם בהגה, ה\"א של שם שכרעה נוגעת בגגה וכו' צריך להתחיל לגרור הרגל מלמטה למעלה שאם יתחיל לגרור הרגל מלמעלה למטה מיד שיגרור מעט מן הרגל סמוך לגג יהיה לה צורת ה\"א ואע\"פ שהה\"א ההיא פסולה משום ח\"ת אסור לנגוע בה למחוק שארית הרגל דלענין אסור מחיקת השם אין חילוק בין אם נעשה השם ע\"י כתיבה בין אם נעשה ע\"י ח\"ת ע\"כ צריך למחוק הרגל מלמטה למעלה ויכתבנו מחדש לשם ק\"ה הרמ\"ע סי' ל\"ו גן המלך סי' ט\"ו נוב\"י מה\"ק חי\"ד סי' ע\"ח פ\"ת אות כ\"ב מלא\"ש כלל ט' אות י\"ד בחכמה ואות י\"א בבינה קה\"ס סי' י\"ב אות י\"ז אניה דיונה פרק ל\"א אות ז' אמ\"ש כלל ז' אות ג' ועיין בדברינו לעיל אות ג':" + ], + [ + "עא) שם מותר למחוק או לגרר הרגל וכו' יש אומרים דאף בס\"ת צריך לכתוב השם כסדרו דוקא ואם לאו פסול אלא דמ\"מ אסור למוחקו ורמ\"א כאן מיירי בה\"א אחרונה גו\"ר חא\"ח כלל ב' סי' י\"ב וי\"ג והלך אחריו שמש צדקה חי\"ד סי' נ\"ב וכן בת' נוב\"י מה\"ק חי\"ד סי' ע\"ו בשאילת הרב הגדול מהר\"ר טיאה וי\"ל כתב ג\"כ שהשם צריך לכתוב כסדרו דוקא גם בס\"ת פ\"ת אות ך' ובדבריהם מבואר דבכל האזכרות כן דבעינן כסדרן אך מדברי א\"ר סי' ל\"ב סע\"ק ל\"ג מבואר דבשם אלהים אינו מזיק שלא כסדרן וכן נראה דעת נוב\"י מה\"ת חי\"ד סי' קע\"א דבשם אלהים אינו מזיק שלא כסדרן. וכ\"כ חידושי רע\"ק בגליון הש\"כ הנ\"מ דבשאר שמות נראה לי להקל בדיעבד ויש אומרים דבס\"ת לא בעינן כתיבת השם כסדרו ואפי' בשם הויה. זרע אמת ח\"א סי' ו' וכן משמע בת' דב\"ש סי' שמ\"ח (ועיין בתשובת ח\"ס חי\"ד סי' רס\"ז שהביא תשובת הרב\"י ומשמע ג\"כ דלא בעינן כסדרן וכ\"מ במג\"א סי' ל\"ב סע\"ק נ\"ז) אניה דיונה פרק ל\"ב אות א' במאה\"מ מלא\"ש כלל ט' אות ל\"ב בבינה בד\"ה כתב בת' דב\"ש קה\"ס סי' יו\"ד אות י\"ג וכתב שם קה\"ס דלכתחילה צריך לכתוב השם כסדרו אבל בדיעבד כגון שאירע קלקול באות הראשון שצריך לכתוב אות אחר במקומו יש להתיר וכן נוהגין פה בגדאד י\"א דלכתחילה כותבין השם כסדרו אבל אם אירע קלקול בשום אות הן בשם הויה הן בשאר שמות קולפין אותו האות לבדו וכותבין אותו מחדש לשם קדושתו ושאר אותיות נשארים בקדושתן:" + ], + [ + "עב) אם נמצא יו\"ד של שם הוי\"ה גדולה יותר מן הראוי עד שנראית כמו רי\"ש קטנה אם אפשר יתקן אותה בדיו לשם ק\"ה דהיינו שיעבה אותה עד שתהיה צורת יו\"ד ואם א\"א אם היא בודאי נשתנית צורתה מותר לגרור אותה לבדה ולכתוב אותה מחדש לשם ק\"ה וכל השם בקדושתו עומד דב\"ש סי' שמ\"ח קה\"ס סי' י\"ב אות י\"ב וכ\"מ בת' ח\"ס חי\"ד סי' רס\"ז שהביא מתשובת הרב\"י וכ\"כ הרב זר\"א חי\"ד סי' קכ\"ב במעשה שנמצא וא\"ו של שם הוי\"ה כמו זיי\"ן והחיר לתקן הוא\"ו דהיינו לעבותו בדיו עד שיקבל צורת וא\"ו ואם א\"א בעבות הדיו יגרור הוא\"ו לבדו ויכתוב אותו מחדש והביאו בי\"מ בדין פיסול נגיעת אות באות אות נ\"א ויש אומרים כיון שנכתב היו\"ד מתחלה בפיסול הרי לא נתקדש השם דאע\"פ שהסופר נתכוון לשם קדושה לא מהני דהרי לא נכתב כהלכתו וצריך לקלוף השם כולו בית יהודה ח\"א יו\"ד סי' נ\"א מלא\"ש כלל ט' אות ל\"ב בבינה בד\"ה כתב בתשובה דב\"ש וסברא ראשונה עיקר וכן נוהגין פה בגדאד יע\"א כסברא ראשונה:" + ], + [ + "עג) וכן אם נמצא יו\"ד של השם אשר העוקצים שלה ארוכים והתינוק קוראה חי\"ת אם אפשר לתקנה בדיו יתקנה ואם בא לגורדה צריך לגורדה באופן שבשום פעם לא יהיה עליה צורת יו\"ד קה\"ס שם וכ\"כ פ\"ת אות כ\"א ועיין בדברינו לא\"ח סי' ל\"ב אות צ\"ו:" + ], + [ + "עד) יו\"ד עליונה של אל\"ף של שם אלהים שנדבקה כולה לגג האל\"ף יוסיף לה דיו למעלה עד שלמטה נחשבת כירך דאע\"ג שיהיה רגל היו\"ד עב יותר מן הראוי אין בכך כלום, א\"ר א\"ח סי' ל\"ב אות ל\"ג ח\"ס חי\"ד סי' רס\"ז נוב\"י מה\"ת חי\"ד סוף סי' ק\"ע קה\"ס בלשכ\"ה חקירה ה' אמ\"ש כלל ז' אות ד' ודלא כפרמ\"ג א\"א בפתיחה לסי' ל\"ב אות א' דכתב דדוקא ביו\"ד התחתונה יעשה כן (ומ\"ש כפי מה שפקפק הט\"ז באה\"ע סי' קכ\"ה עיין לשכ\"ה שם):" + ], + [ + "עה) ואם א\"א בתקונה זו בהוספת הדיו וצריך לגרור היוד ולכתוב מחדש עיין בדברינו לא\"ח סי' ל\"ב אות ק\"ד ואות ק\"ה:" + ], + [ + "עו) סעי' י\"ב הכותב יהודה וכו' וכגון כוונתו נמי היתה לכתוב יהודה מלא\"ש כלל ט' אות כ\"ב בחכמה קה\"ס סי' י\"ב אות ב' אניה דיונה פרק ל\"ב אות ב' אבל אם כשהיה לו לכתוב יהודה טעה וכוון לכתוב את השם ושכח הדל\"ת אז אסור במחיקה וגם לתלות הדל\"ת מלמעלה אסור דאין חילוק בין מחיקה כדרכה לבין מחיקה ע\"י תלייה. מלא\"ש שם קה\"ס שם אות ג' אניה דיונה שם אות ג' חידושי רע\"ק בגיליון הש\"כ הנ\"מ ואפי' אם נזכר מיד לאחר שכתב יה ורצה להשלים עליה תיבת יהודה אסור לעשית כן כיון דגם אותיות יה אינם נמחקים ואפי' בדיעבד אם עשה כן אסור לקיימו אלא צריך לקודרו קה\"ס שם ולמנהגנו שקולפין את השם ג\"ז קולפין אותו:" + ], + [ + "עז) שם יתלה הדל\"ת למעלה וה\"ה דמותר למחוק הה\"א ויכתוב דה ואין בזה איסור מחיקה כיון שנכתב שלא בקדושה אניה דיונה פרק ל\"ב אות ב' אמ\"ש כלל ט\"ו אות ו' קה\"ס בלשכ\"ה סי' י\"ב אות ב' וכתבו שם אמ\"ש וקה\"ס ולרווחה דמילתא יתלה מקודם הדל\"ת למעלה ואח\"כ ימחוק הה\"א ויכתוב דה ואח\"כ ימחוק הדל\"ת אבל אניה דיונה שם במאיל המלואים סוף אות א' הביא דברי קה\"ס וכתב וז\"ל לענ\"ד אין נראה לעשות מחק יתר בס\"ת היכא שא\"צ דכיון שנתכוון לשם יהודה יכול למוחקו בלי שום פקפוק לכ\"ע וא\"כ אף אם אינו חולה הדל\"ת למעלה יכול למחוק הה\"א ויכתוב דה תמורתה ופשוט עכ\"ל:" + ], + [ + "עח) שם היה לו לכתוב השם וכתב יהודה וכו' וכגון שנתכוון לכתוב השם וקדשו אלא שטעה והטיל בו דל\"ת. לבוש אות י\"ב פ\"ת אות כ\"ד מלא\"ש כלל ט' אות כ\"ב בחכמה קה\"ס סי' י\"ב אות ד':" + ], + [ + "עט) שם עושה ה\"א מדל\"ת וכו' כתב מלא\"ש כלל ט' אות ל' ב?? בשם ספר תפארת למשה והביאו ג\"כ פ\"ת אות כ\"ד וז\"ל דהיינו דוקא כשידוע שקדשו כגון שהסופר בעצמו כאן אבל אם נמלא ס\"ת שבמקום שהיה ראוי לכתוב השם כתוב יהודה אפשר לומר דאין לו תקנה לעשות מהדל\"ת ה\"א דילמא לא קדשו הסופר וגם למוחקו אסור דדילמא קדשו והניחו בצ\"ע למעשה וכתב שגם מלבוש משמע דהש\"ע איירי דוקא שהסופר לפנינו וידע שקדשו עכ\"ל וכתב קה\"ס סי' י\"ב אות ה' יש להחמיר מספיקא ולכן אין תקנה אלא לסלק היריעה או לקדור את התיבה ע\"כ. ולמנהגינו פה בגדאד יע\"א שקולפין את השם אם אירע כה\"ג קולפין אותו:" + ], + [ + "פ) שם ומוחק ה\"א אחרונה י\"א דדוקא מתחלה עושה מהדל\"ת ה\"א ואח\"כ ימחוק ה\"א אחרונה וי\"א דמותר למחוק הה\"א אחרונה תחלה קה\"ס סי' י\"ב אות ד' מלא\"ש כלל ט' אות כ\"ב בחכמה אמ\"ש כלל ט\"ו אות ו':" + ], + [ + "פא) אם כתב את השם כפול במקום שנוהגים לקודרו קודרין את השם השני כי הראשון כדין נכתב ואפי' כתב את הראשון בסוף הדף והב' בראש הדף (וי\"א שאין לכתוב שם בסוף הדף עיין ט\"ז סע\"ק ה') אפ\"ה קודר את הב' מלא\"ש ט' אות י\"ח בחכמה קה\"ס סי' י\"א אות ט' לשכ\"ה אות כ' ודלא כאמ\"ש כלל ט\"ו אות ב' שכתב אם הא' בסוף הדף יקלוף את הא' ואם עבר וקלף את הא' כשר קה\"ס שם וכן הדין בשאר תיבות כפולות שמוחק את הב' קה\"ס שם אמ\"ש שם:" + ], + [ + "פב) כשקודרין את השם גונזין אותו במקום המשומר שלא יבא ח\"ו לידי בזיון ויש לגונזו בכלי צלוחית ולא כמו שעושין קצת שדובקין אותו בדלתי ארון הקודש דזה אינו נכון כלל מלא\"ש כלל ט' אות י\"ח בחכמה קה\"ס סי' י\"א אות יו\"ד:" + ], + [ + "פג) שם קודש אסור לשנותו לחול כגון שהיה צריך לכתוב ויאמר יעקב אל יוסף אל שדי ושכח לכתוב שתי תיבות אל יוסף והתחיל לכתוב את השמות הקדושות אל שדי ולאחר שכתב את השם אל לשם קדושה נזכר שדלג שתי תיבות אל יוסף ורוצה לכתוב עתה תיבת יוסף והשם אל יקרא אל בסיגול אסור לעשות כן א\"ר סי' קמ\"ב אות ג' קה\"ס סי' י\"א אות י\"ד:" + ], + [ + "פד) אם נמצא שם אדני מלא וא\"ו יגרור את הוא\"ו וימשוך את הדל\"ת לקרבה אל הנו\"ן ואין בזה משום מוחק את השם כי וא\"ו זו לא נתקדשה כיון ששם זה אינו רק ד' אותיות א\"ר סי' קמ\"ב אות ג' קה\"ס סי' י\"ב אות ח' ופשוט שצריך לעשות זאת לשם ק\"ה לשכ\"ה חקירות ו':" + ], + [ + "פה) כ\"ף של שם אלהיך שעשה גגה רחב יותר מרגלה אם יוכל למשוך את הרגל עד שיהיה כפלים כגגה שפיר דמי ואם אינו יכול ימחוק כל הגג שנעשה בפיסול ויכתבנו כמשפטו ולא ימחוק הרגל מג\"א סי' ל\"ב סע\"ק כ\"ו אמת ליעקב בפיסול נגיעת אות באות אות כ\"ז לד\"א סי' י\"ב או' כ\"ז קה\"ס סי' י\"ב אות י\"ג ויזהר שלא להתחיל את הגרירה מקצה הגג אלא ממקום סמוך להרגל קה\"ס שם:" + ], + [ + "פו) מעשה בסופר שבפסו' ויאמר ה' אלהים אל הנחש דלג את שם אלהים ונסתפק אח\"כ מה היתה כוונתו בכתבו תיבת אל אם היתה כונתו רק לתיבת אל ואת שם אלהים שכח לגמרי או אולי היתה כוונתו לכתוב את השם וכתב שתי האותיות אל שכח וכתב הנחש [הורה המורה כי למחוק תיבת אל אינו רשאי שמא קדשו ולמחוק תיבת הנחש ולהשלים את השם לשתי האותיות אלו אינו רשאי דשמא לא קדשו ע\"כ] קדור תיבת אל ויכתוב מחדש את השם הקודש קס\"ה סי' י\"א אות ט\"ו וכת' קס\"ה שם בלשכ\"ה אות כ\"ז הא דאמרינן דאין למחוק תיבת אל היינו משום דהסופר בעצמו נסתפק אבל אם נמצא כן בס\"ת היה נראה להתיר למחוק תיבת אל ועוד איזה תיבות להכניס את השם אלהים כי קרוב לוודאי שכיון לכתוב אל הנחש ושכח לכתוב את השם אלהים כי רחוק מאד מאדם המעורר כוונתו לכתוב לשם ק\"ה ובעודו בכונה ההיא יכתוב רק שתי אותיות ראשונות וישכח כוונתו ולא ישלימו ועוד שהרי אסור להפסיק באמצע כתיבת השם שאפי' המלך שואל בשלומו לא ישיבנו כדי שלא יסיח דעתו מן הכונה ואיך נאמר שכתב ב' אותיות ראשונות לשם קדושת אלהים והפסיק וטעה:" + ], + [ + "פז) ס\"ת שנמצא בפסוק ויאמר יעקב אל יוסף אל שדי שהיו חסרים ב' תיבות אל יוסף והיה כתוב ויאמר יעקב אל שדי ויש ספק אם הסופר קדש שם אל או לא יש שכתבו לכתוב בין השיטין למעלה בין תיבת אל ובין תיבת שדי יוסף אל ויקדש שם אל ויש שכתבו לתלות תיבות אל יוסף בין תיבת יעקב ובין תיבת אל וה\"ה לקלוף איזה תיבות מקודם כדי להכניסם והביא דבריהם קה\"ס סי' י\"א אות כ\"ו בלשכ\"ה והסכים לסברא אחרונה ונתן טעם לדבר וכתב עוד וז\"ל אמנם כל זאת אם הסופר הוא בר אוריין אבל אם יש לחוש שהסופר כתב בלי הבנה נלע\"ד דיש לקדור תיבת אל עם איזה תיבות שלפניו ולדבק מטלית ולכתוב עליו כל החסר עכ\"ל ולמנהגנו שקולפין את השם אם אירע כה\"ג יקלוף תיבת אל שלימה וגם איזה תיבות כדי להכניס החסר:" + ], + [ + "חף) ענין כתיבת שמות הקדושים ומחיקתם חמיר מאד ובקל יכול הסופר ליגע באיסור דאורייתא על כן בכל ספק וספק שיארע לו בכתיבת שמות הקדושים או מחיקתן אל יעשה דבר מלבו הן להכשיר הן למחוק אלא ישאל את פי מורה אשר כהלכה יורה מלא\"ש כלל ט' סוף אות כ\"ד ואם אירע סופר שמחק שם שאינו נמחק אפי' במזיד לא נפסלה היריעה ומ\"ש בב\"י בשם הר\"י בן הרא\"ש הוא חומרא בית יהודה ח\"ב סי' י\"ט ברכ\"י סי' מ\"ב זכ\"ל בדיני ס\"ת:" + ], + [ + "פט) סעי' י\"ג כלי שהיה כתוב עליו שם וכו' וטסי של כסף שתולין בצוארי התינוקות שבהם חקוק שם שדי או אזכרות אחרות ופסוקים וכיוצא כיון דעשוי מתחלה לכך אין דינם ככלי אלא טעון כולו גניזה דכולו תשמיש לקדושה וגם אין חילוק אם חקקן ישראל או גוי דב\"ש סי' של\"ב ויש מתירין לחתוך מקום השם וגונזין אותו והשאר עושין בהם כל צרכם שו\"ג אות ל\"ג ואם כתוב שדי ברי\"ש מותר למחוק דאין כאן שם ותיבה של חול בכתב אשורי לצורכו מותר למחוק דברי יוסף סי' מ\"א ברכ\"י אות ל' זכ\"ל שם:" + ], + [ + "צ) שם קוצץ מקום השם וגונזו ולא סגי בקליפת השם מן הכלי אלא צריך שיחתוך ויקוץ מעבר אל עבר שמקום השם כולו נתפס בקדושתו גן המלך סי' מ\"ב מלא\"ש כלל ט' אות י\"ב בחכמה אניה דיונה פרק ל\"ד במאיל המלואים אות ב' ועיין לעיל אות כ\"ט:" + ], + [ + "צא) הקודר את השם לא יטול כל אות לבדו אלא יקדור. באופן שיעלה כל השם כולו שלם בב\"א בחתיכה אחת שאם לא יעשה כן הוי כמוחק את השם כיון שאין אותיותיו מחוברות זו לזו גן המלך סי' ע\"ג:" + ], + [ + "צב) שם בהגה. ואסור לכתוב שם לכתחלה שלא בספר וכו' עיין בש\"ת בא\"ח סי' א' אות ג' שכתב בשם זקינו הגאון בעל תבואת שור שהתרעם על מה שרגילים לעשות מנורות של קלף מצויירים להניח בסידורים וכותבין בהם שויתי ה' וכו' שם בן ד' אותיות ושאר שמות מפני דעל הרוב אין משמרים אותם כראוי ותשתפכנה בראש כל חוצות וע\"ד שאמרו בר\"ה דף י\"ח דעל דבטילת אדכרתא מן שטרייא עשו י\"ט וגם שעל הרוב בא לידי מחיקת השם לאשר עינינו רואות שהם הולכים לאיבוד ולהמחק ובפרט שכותבים עליהם שמות אשר לא כדת ע\"ש והביאו פ\"ת כאן אות כ\"ו קה\"ס סי' י\"א אות כ\"ח בלשכ\"ה וכתב לשכת הסופר שם והנה בזמנינו נתחדש שעושין מפות לכסות בהם החלות בליל ש\"ק ומדפיסים עליהם או שעושין בהם במעשה רקמה סדר הקידוש עם שמות הקדושות נ\"ל דיש לבטל ג\"כ מטעמים הנ\"ל וגם מפני שהם עשויות להתכבס וקרוב חשש מחיקת השם ח\"ו עי\"ש:" + ], + [ + "צג) עיין בת' נוב\"י מה\"ת יו\"ד סי' קפ\"א שנשאל בביהכ\"נ אשר למעלה מן הארה\"ק קבעו אבן אשר נחצב בו למספר השנה אלהי צבאות וכתב שם שאין נכון לעשות כן כי דרך בזיון הוא לעשות שמה\"ק למספר השנה ע\"ש והביאו פ\"ת באות הנ\"ל לשכ\"ה שם:" + ], + [ + "צד) טבעת שחקוק עליה שם צריכה גניזה ואסור לחתום בה דמבזה שמו של הקב\"ה ועוד דמשחק שחיק ליה וגורם למחיקת השם אניה דיונה פרק ל\"ד אות א' ובשאילת יעב\"ץ ח\"ב סי' ק\"מ כתב דאם מחופה הטבעת בכיסוי עור שרי להניח ביד לסגולת שמירה ואף דנהנה משם עי\"ז שמניחו באצבע לשמירה ולהצלה זה מקרי להגן עי\"ש והביאו פ\"ת אות כ\"ז:" + ], + [ + "צה) היה שם חקוק באבן שבטבעת האבן אסור אבל הטבעת אין בה שום חשש אניה דיונה שם אות ב':" + ], + [ + "צו) גוי שחקק שם בן ד' על חותמו אם גם שמו חקוק שם ודאי חקקו לעצמו ואפ\"ה יש להחמיר ולגנזו אניה דיונה שם אות ג':" + ], + [ + "צז) טבעת של פרקים שעל כל פרק ממנו כתוב אות אחד משם מותר לסדרה ולפרקה ואין בה משום מחיקת השם ברכ\"י אות כ\"ט בשם תשו' חו\"י סי' ט\"ז וכ\"כ בס' בני יונה בשם תשו' הנ\"ז והביאו פת\"ת אות י\"ז אניה דיונה שם אות ד' והטעם כתב בני יונה בשם הנז' וז\"ל דכיון שנעשה לפרק ולסדר מותר לפרק ואין בזה משום מוחק דלפירוק קיימא ועפ\"ז נהגו התר מסדרי הדפוס שמפרידין אותיות השם. ואפשר דבדפוס קיל טפי שהם מהופכים כחומר חותם, וכן המניחים תפילין ועושין על היד כדמות אותיות שדי ואח\"כ מסלקין מעל היד והכל בהיתר אחד ואני נוהג למנוע בכל זה עכ\"ל. והביאו פת\"ת שם. ועתה בזמנינו נתחדש אצל מסדרי הדפוס שלאחר שסדרו האותיות לוקחים צורתם בכרתון הנקרא בלע\"ז סטאראנייפ ואח\"כ כשיצטרך להם להדפיס מזה המין מתיכין אבר על אותו הכרתון ויהיו צורת האותיות שבכרתון על האבר ההוא וחוזרין להדפיס על אותו אבר ואח\"כ כשגומרין ההדפסה מתיכין אותו האבר כדי לחזור ולהתכו על כרתון אחר ולהדפיס בו פ\"א ואע\"פ שיש בו שמות הקודש וסומכין על טעם זה מפני שהאותיות מהופכים כחומר חותם שרגלי האותיות של ימין יהיו בשמאל ושמאל בימין וזה לא תקרא אותיות כלל כנראה בחוש הראות ועוד נראה לתת טעם אחר שרוב הפו' מסכימים שהדפוס לא מיקרי כתיבה כמבואר לעיל סוף סי' ער\"א ואע\"ג דלענין אסור מחיקת השם לא שני לן בין כתיבה לדפוס כמבואר לעיל אות ס\"ה בכה\"ג דהאותיות מהופכן ואין צורתן עליהן וגם לא נעשו ע\"י כתיבה אפשר דיש להקל ועוד יש לומר דהא אמרינן לעיל אות נ\"ה דאם כתב השם שלא במתכוין מותר למוחקו וכ\"כ בד\"ה בשם סמ\"ק והב\"ד לעיל אות נ\"ב וא\"כ ה\"נ כשלוקחין צורת האותיות בכרתון שקורין בלע\"ז סטאראטיפ, או בעופרת אין מתכוונין להשמות אלא רק לקחת צורת האותיות יהיו מה שיהיו וממילא נלקח גם צורת השמות וא\"כ בצירוף כל אלו הטעמים אפשר דיש להקל: מיהו הקרטון עצמו שהאותיות כתובין כסדרן צריך להזהר שיעשו בענין שלא ימחקו ממנו אותיות השם ועיין לעיל אות צ\"ד ודו\"ק:" + ], + [ + "צח) קמיעין הנכתבים בקדושה ויש בהם שמות כגון הוי\"ה במילואו וכן שם ב\"ן ס\"ג ע\"ב אסור למחוק פרי הארץ ח\"ב יו\"ד סי' ט\"ו זכ\"ל בדיני ס\"ת אבל שמות המלאכים יכול למחוק זכ\"ל שם:" + ], + [ + "צט) שם הוי\"ה שהיה כתוב בדיו אסור לכתוב בתוכו ר\"ל על גביו בתוך כל אות ואות שם הוי\"ה אחרת משאר מיני צבעונים דהוי מוחק אבל שם שהיה כתוב כתב לבונאה ר\"ל שהוא לא כתב כלום אלא שכסה הנייר בדיו והניח צורת האותיות הוי\"ה חלק זה אינו כתב כלל ושרי לכתוב בתוכו שחור על גבי לבן שם הוי\"ה אחרת זכ\"ל שם:" + ], + [ + "ק) שם בהגה ויש נזהרים אפי' במלת שלום וכו' עיין ש\"כ אות ט\"ז שכתב וז\"ל ורוב העולם אין נזהרים בזה וכ\"כ בת' הרא\"ש כלל ג' סי' ט\"ו דמותר עכ\"ל ועיין עוד ברכ\"י א\"ח סי' פ\"ה אות ח' ובסי' זה אות מ\"א:" + ], + [ + "קא) שם שלא לגמור כתיבתו עיין בת' הרדב\"ז סי' ר\"ך שכתב וז\"ל שמה שיש ליזהר שלא לכתוב שלום מלא היינו בזמן שאילת שלום דבאותה שעה מתכווין לתת שלום לחבירו מאת בעל השלום כמו שאמר בועז לקוצרים ה' עמכם שזו כוונת הנותן שלום לחבירו אבל אם בא לכתוב בכתב שיש שלום בעולם או בין פלוני לפלוני וכיוצא בזה שהוא ספור דברים ואינו בשעת שאלת שלום אין צריך ליזהר וכותב אותו שלם וליכא קפידא בהכי שהרי אינו מכוין לשם ולא חייל עליה קדושה עכ\"ל והביאו ברכ\"י בשיו\"ב אות ה' פ\"ת אות כ\"ח:" + ], + [ + "קב) אסור לתקן דפי הספרים הקרועים לדבק עליהם נייר חדש דמוחק השמות שבדפים עי\"ז הדבק זכ\"ל בדיני ס\"ת:" + ], + [ + "קג) כתבי קודש כולם ופירושיהם וביאוריהם אסור לשורפם או לאבדן ביד והמאבדן ביד מכין אותו מכת מרדות הרמב\"ם פ\"י מהל' יסוה\"ת ועיין לעיל באות נ\"ה:" + ], + [ + "קד) מה שהסופרים מתקנים ס\"ת ישנות ומעברים קולמוס על האזכרות כיון שנשאר רושם הדיו הא' אין בזה משום מוחק דדוקא דיו ע\"ג סקרא אסור אבל דיו ע\"ג דיו מותר ח\"ס חי\"ד סי' רנ\"ו אמ\"ש כלל ט\"ז אות ו' בשולי היריעה קה\"ס סי' י\"א אות ב' בלשכ\"ה פ\"ת אות ו' (ועמ\"ש דבעינן השם כסדרו עי' בדברינו לעיל אות ע\"א) ועיין בדברינו לא\"ח סי' ל\"ב אות קמ\"א:" + ] + ], + [ + [ + "א) סעי' א' כתב היריעה וכו' לא יהפוך הכתב וכו' לא דוקא ס\"ת אלא ה\"ה תו\"מ שו\"ג אות א' א\"ר סי' ל\"ו אות ל\"ז מלא\"ש כלל כ\"ה אות י\"א בחכמה קה\"ס סי' ד' אות י\"א:" + ], + [ + "ב) שם ויפרוש עליו בגד והיכא דלא אפשר בפרישת בגד יהפוך הכתב דאי לא אפיך איכא בזיון כתבי הקדוש טפי ב\"ח ט\"ז א\"ר סי' ל\"ו אות ל\"ז קה\"ס סי' ד' אות י\"א מלא\"ש כלל כ\"ה אות י\"א בחכמה אניה דיונה פרק ל\"ה אות ג' אמ\"ש כלל ט\"ז אות י\"ג וה\"ה דמותר לכופלה ולהניחה שו\"ג אות ד' קה\"ס שם אניה דיונה שם אות ב' אמ\"ש שם:" + ], + [ + "ג) שם ויפרוש עליו בגד כתב הב\"ח מכאן יש ללמוד לא ילך אדם לחוץ ויניח הספר פתוח אם אין עליו מפה דלאו דוקא ס\"ת אלא ה\"ה שאר ספרים עכ\"ל והביאו ט\"ז וש\"כ ושו\"ג אות ג' ברכ\"י אות א' אנייה דיונה שם אות ד' וה\"ה לדידן ש\"ס ופוס' וספרי מוסר אניה דיונה שם במאיל המלואים וכתב שם הש\"כ וידוע לחכמי האמת שיש מלאך א' נקרא שד והוא שומר דפין על מי שמניח ספר פתוח ויוצא שמשכח תלמודו עכ\"ל והביאו הבאה\"ט ואם עומד אדם שם ליכא למיחש אמ\"ש כלל ט\"ז אות י\"ג:" + ], + [ + "ד) צריך להנאות ספריו ויניחם ויצניעם במקום נבחר ויכסם בטלית חשובה וישמרם מעכברים ויטלטלם דרך כבוד וצניעות כמטלטל בגדי המלך לפני המלך ולא יגע בהם כי אם בידים נקיות ברכ\"י אות ב':" + ], + [ + "ה) ס\"ת שהתחילה לבלות ורוצה לפושטה שישלוט בה הרוח שלא יבלה יהפוך הכתב למטה ואם א\"א מותר אפי' הכתב למעלה דכל לצורכה מותר פ\"ת" + ] + ], + [ + [ + "א) סעי' א' אין תופרין ס\"ת אלא בגידי בהמה וכו' וטוב לתפור בגידי שור קה\"ס סי' י\"ז אות ב' ועיין ש\"ע א\"ח סי' ל\"ב סעי' מ\"ט ועיי\"ש בב\"י וכן נוהנים פה בגדאד יע\"א לתפור בגידי שור דוקא:" + ], + [ + "ב) שם או חיה וכו' אבל בגידי עוף טהור אין לתפור וכן אין לתפור בבני מעים דקים ויבשים כמין חוטים נוב\"י מה\"ת ח' א\"ח סי' ב' פ\"ת אות א' מלא\"ש כלל י\"ד אות א' בבינה ואות ב' בחכמה קס\"ה סי' י\"ז אות ב' בלשכ\"ה וכת' שכנה\"ג אות ג' בשם הריב\"ש דאם תפר בבני מעיים פסול וכן דעת מלא\"ש דפסול ודלא כהלק\"ט ח\"א סי' רע\"ג שכתב בני מעיים הדקים גידים גמורים הם ועיין מלא\"ש שם בבינה אות ד' שהביא תשו' הלק\"ט ודחה ראיותיו:" + ], + [ + "ג) שם או חיה הטהורים, ואפי' מנבלות וטרפות שלהם וזה שלא פירשו טור ומרן סמכו על מ\"ש בסי' רע\"א גבי כתיבה וה\"ה תפירה שו\"ג אות ב' מלא\"ש כלל י\"ד אות א' בי\"מ דיני תפירה אות ד':" + ], + [ + "ד) ואם תפר שלא בגידים או בגידי בהמה טמאה פסול עד שיתירם ויחזור ויתפור כהלכה מלא\"ש כלל י\"ד אות א' בחכמה קה\"ס סי' י\"ז אות א' אניה דיונה פרק ל\"ז אות א' בי\"מ בדיני תפירה אות ד' וכן אסור לדבק היריעות זו לזו בדבק מלא\"ש שם אות ב' אמ\"ש כלל ט\"ז אות ט\"ו:" + ], + [ + "ה) י\"א דבשעת הדחק שאין להם גידים ואין להם במה לקרות תופרין בתוטי פשתן את היריעות זו בזו וקורים בו עד אשר יהיה להם גידים לתופרו כהלכתו וכשיהיה להם גידים אסור לקרות בו עד שיתפרוהו כהלכתו בגידים ואם אין להם רק חוטי משי יכולים ג\"כ בשעת הדחק לתפור בו אבל חוטי פשתן עדיף ממשי כי המשי יוצא מן התולעים שהם טמאים קה\"ס סי' י\"ז אות ג' בלשכ\"ה מלא\"ש כלל י\"ד אות ב' בחכמה אניה דיונה פ' ל\"ז אות ב' אמ\"ש כלל ט\"ז אות ט\"ו אבל בשו\"ג אות ו' משמע דלדעת מרן ומור\"ם דאפי' בשעת הדחק ואין לו גידים ואתי לבטולי מת\"ת פסול אם לא תפרו בגידים ולא התיר רמ\"א לתפור במשי בשעת הדחק אלא דוקא העמודים משום דקילי מתפירת היריעות עי\"ש:" + ], + [ + "ו) אלא יניח בראשה מעט ובסופה מעט וכו'. ואם תפר כל היריעה מראש ועד סוף ולא הניח שיור למעלה ולמטה כשר בדיעבד ב\"י ב\"ח פרישה ט\"ז וש\"כ סע\"ק א' שו\"ג אות א' קה\"ס סי' י\"ז אות ג' מלא\"ש כלל י\"ד אות ג' בחכמה אניה דיונה פרק ל\"ו אות ב' אמ\"ש כלל ט\"ז אות ט\"ו ואם אפשר להפריד מעט בין היריעות יפריד מלא\"ש שם:" + ], + [ + "ז) שם ויתפור מבחוץ ואם לא תפר מבחוץ או שהניח ב' יריעות זו ע\"ג זו ותפרן בכפל מבית ומחוץ אין לפסול שו\"ג אות ד':" + ], + [ + "ח) סעי' ב' ישים בס\"ת ב' עמודים וכו' ויתפרנו בגידים וכו' וזה הוא למצוה אבל בדיעבד אם הוציאו ס\"ת שיש בו עמודים אלא שאין העמודים תפורים בו אפי' איכא ס\"ת אחר בהיכל שתפור כהלכתו אין להחזיר את שאינו תפור ולהוציא אחרת משום פגמו של א' מלא\"ש כלל י\"ד אות י\"א בבינה פ\"ת אות ג' בי\"מ בדיני תפירה אות י\"א עיקרי הד\"ט ח\"א סי' ז' אות ל' ודלא כבית יהודה ח\"ב סי' כ\"ט וכן אם אין לו עמודים כלל אינו מעכב בדיעבד באר מים חיים חי\"ד סי' י\"ג מטה יהודה סי' תרצ\"א סוף אות ב' חק\"ל חי\"ר סי' קכ\"ד ח\"ס חי\"ד סי' רע\"ו פ\"ת שם בי\"מ שם אות ח' יו\"ד י\"א ואם יש ס\"ת אחרת שיש בה עמודים מוציאים האחרת פ\"ת שם וכן משמע מדברי מטה יהודה שם אבל משאר דברי הפוסקים הנ\"ל משמע דאין להוציא אחרת וכיון שכן פשיטא דס\"ת בלי עמודים אסור לאוחזו ערום ח\"ס שם פ\"ת שם אבל מדברי השו\"ג או\"ח סי' תרצ\"א אות י\"א משמע דס\"ת בלא עמודים פסול וכ\"כ הרב יפה ללב ח\"א אות א' דמדברי מרן כאן נראה דסבירא ליה כמ\"ד שהם לעיכובא ושכ\"נ מדברי התה\"ד שהביא מור\"ם בסמוך:" + ], + [ + "ט) שם בהגה ובשעת הדחק וכו' ודוקא אם כבר נתפרו במשי אבל אם לא נתפרו עדין עדיף טפי להניחם בלא תפירה מלתפור במשי בי\"מ שם אות ח' וה\"ה דאסור לדבוק היריעות סביב העמודים בדבק ואפי' בשעת הדחק שאין להם גידים אלא קורין בו כך בלא דבוק העמודים ליריעות אלא שאם כבר דבקן בדבק בתחלת תקונם מפני שלא היו גידים והוא שעת הדחק שאין גם עתה מצויים קורין בו בי\"מ שם:" + ], + [ + "י) שם בהגה מיהו אם אפשר לתקנה בגידים וכו' ואם טעו והוציאו ס\"ת שעמודים שלו נתפרו במשי או נדבקו בדבק וכשעלה לתיבה ופתחוהו לקרות בו הכירו בו שעמודיו תפורים במשי או דבוקים בדבק אין להוציא ס\"ת אחר ולהחזיר ס\"ת זה אף שעתה גידים מצויים והיו יכולים לתקנו כיון שטעו והציאוהו כשעת הדחק חשיב מפני פגמו של ס\"ת בית מנוחה שם אות יו\"ד:" + ], + [ + "יא) סעי' ג' אם נקרע רוב תפירה וכו' ודוקא שמתחילה היו היריעות תפורים כהלכתו אבל אם מתחילה היו תפורים בכה\"ג פסולה. דרכי משה פרישה שו\"ג אות ז':" + ], + [ + "יב) שם ועדין מחוברות בה' או ו' תפירות וכו' יש אומרים דלא סגי בה' או ו' תפירות אלא בעינן רוב היריעה תפורה ט\"ז סע\"ק ב' וכן דעת הרב בנ\"י הביאו פ\"ת אות ד' קה\"ס סי' י\"ז אות ו' אבל הרב נקה\"כ והרב בית יהודה ח\"ב סי' כ\"ט והרב ברכ\"י אות ה' דחו דברי הט\"ז וכתבו דיש לסמוך אמרן ז\"ל וכ\"כ בספרו לד\"א סי' י\"ו אות ג' זכ\"ל בדיני ס\"ת בי\"מ בדיני תפירה אות י\"ב אניה דיונה פרק ל\"ז אות ג' וכן עיקר ופשוט דאם יוכל לתקן קודם הקריאה צריך לתקנו ולתופרו כהלכתו ברכ\"י שם:" + ], + [ + "יג) יש אומרים דלאו דוקא ה' או ו' תפירות אלא אפי' שנים בית יהודה ח\"ב סי' כ\"ט וי\"א דוקא ה' או ו' אבל בפחות אין להכשיר חתם סופר חי\"ד סי' ער\"ה אניה דיונה פרק ל\"ז אות ד':" + ], + [ + "יד) שם של קיימא וכו' פירוש שיהיו הו' תפירות מחוברים זה עם זה או מקושרים אבל אם היו כל תפירה בפ\"ע במקום מיוחד ועומדת להתפרד אפי' עשרה תפירות לא מהני ח\"ס שם:" + ], + [ + "טו) סעי' ד' אם יריעה אחת אינה תפורה וכו' ואם תפר היריעות שלא כסדרן עיין חקרי לב ח\"ג ליו\"ד סי' קכ\"ב שצידד לכאן ולכאן וכתב שיש לפסול מספק וכן אם שנה בתיבות או פסוקים שהקדים המאוחר נפסל הס\"ת עיי\"ש ועיין בדברינו בהל' מגי' אות ל':" + ], + [ + "טז) יש ליזהר ולהחמיר שלא לעשות שום תיקון הס\"ת ע\"י אשה הן לגרור הדבוקים באותיות הן לתפור היריעות ולחברם יחד בגידים ובדיעבד אם הפרידה הדבוקים שבין אות לאות ע\"י גרידה או תפרה היריעות הס\"ת כשרה ואם אפשר בקלות להתיר התפירות שתפרה האשה ולחזור ולתופרם בכשרות וכן כל המקומות שיודע הסופר שהיו דבוקים בין האותיות והפרידה אותם האשה יגרור הסופר צדדי האותיות במקום שהיו נוגעים ויחזור ויתקנם בהכשר אבל אם היו הנגיעות בגוף האותיות עצמם כגון ברגל הה\"א והקוף והאשה הפרידה אותם ע\"י גרירה פשיטה דהס\"ת פסולה דהא אפי' נעשית הגרידה ע\"י איש פסולה דמקרי ח\"ת וא\"א לתקנם כ\"א בגרירת כל מה שנכתב בפיסול ולחזור ולכותבו כמבואר בפוסקים מהר\"ם מלובלין סי' ס\"ח וכ\"כ האחרונים:" + ] + ], + [ + [ + "א) סעי' א' ס\"ת שאינו מוגה אסור להשהותו וכו' כתב השו\"ג אות א' וז\"ל הכא במאי עסקינן בב\"ה שצוה לסופר לכתוב לו ס\"ת ואחר שכתבו ולא הגיהו הלך לו והוא אינו יודע להגיהו ואינו מוצא סופר אחר להגיהו אסרו חכמים להשהותו יותר מל' יום שמא יש בו טעיות וכשקורא בו בביתו קורא בטעיות ושבשתא כיון דעל [על, על] כן אמרו חכמים שיעור ל' יום אם מצא בתוך הזמן הזה מי שיגיהו קורא בו ואם לא יגנז שלא יבא אחר לקרות בו וישתבש בטעיות עכ\"ל. וכתב עוד שם דאם יש ס\"ת אחר כשר לקרות בו ואין קורין בס\"ת הפסול אינו עובר משום אל תשכן באהלך עולה ע\"ש. משמע דאם אין צורך לקרות בו ומשהה אותו אינו עובר עליו משום אל תשכן וכו' ועל זה נהגו הסופרים שמשהין ס\"ת ה' או ו' חדשים ויותר בלא הגהה מפני שעשוים למכור ולא לקרות בהם ועוד בזמן שמשהין אותו אינו תפור ועשוי יריעות יריעות ואין דרך לקרות בס\"ת כזה:" + ], + [ + "ב) שם אסור להשהות וכו' לא לבד אם בודאי יש בו טעות אלא אפי' מסופק אם יש בו טעות א\"ל. מלא\"ש כלל ט\"ז אות א' בחכמה אניה דיונה פרק ל\"ח אות א':" + ], + [ + "ג) ס\"ת שנמצא בו טעות א' ונשכח ונתערב בס\"ת אחר יחפשו חפש מחופש ואם לא נמצא יש להתיר. בית לחם יהודה בגליון הש\"כ הנ\"מ ברכ\"י אות ח' פ\"ת אות א' קה\"ס סי' י\"ט אות א' בלשכ\"ה בי\"מ בדיני תפירה אות ל' זכ\"ל בדיני ס\"ת עקרי הד\"ט סי' ז' אות ט\"ז:" + ], + [ + "ד) שם בהגה. וה\"ה לשאר ספרים פי' בין ספרי נביאים וכתובים בין בתלמוד ופירושים ושאר ספרים שצריכים לפרש דיני התורה ומצותיה ב\"י עי\"ש:" + ], + [ + "ה) שם בהגה. ואין להגיה שום ספר על פי הסברא וכו' כתב ברכ\"י אות ב' בשם מהריק\"ש אם הודיע בתחלת הספר שהגיהו מסברתו מותר אבל הרו\"ח אות א' כתב דלא מהני מה שמודיע בתחלת הספר שהגיהו מסברתו אלא בתנאי שלא ימחוק לגמרי הנוסחא הראשונה אלא יניחנה כמות שהיא והוא יגיה עליה מסברתו מה שנראה וכתב אפשר שגם מהריק\"ש בהכי מיירי אלא שקצר בדבריו עי\"ש ועיין ברכ\"י אות ג' פ\"ת אות ג':" + ], + [ + "ו) סעי' ג' ס\"ת שנמצאו בו ג' טעיות וכו' כתב פ\"ת אות ז' בשם בנ\"י אם נמצא טעות אחד והגיה וכן ב' וכן ג' והוגה בנתים עד שלא היו ג' טעיות יחד א\"צ להגיה כולה אבל בספר א\"ר א\"ת סי' קמ\"ג סע\"ק יו\"ד כתב אף שנמצאו ג' טעיות בסירוגים ותקנו וכשבא הטעות הג' כבר תקנו הראשונים הוי מוחזק בטעות דזיל בתר טעמא עי\"ש וכתב עוד פ\"ת בשם הבנ\"י וז\"ל שי\"א דכל זה דוקא בס\"ת שאין ידוע שהוגה פעם א' אבל אם ידוע שהגיה אותה מגיה מומחה אפי' אם נמצאו בה אח\"כ כמה טעיות א\"צ להגיה אותה כולה אלא מתקן מה שנמצא והכי נהוג כן הוא בקצור שם אבל בפלפול שם מבואר שאין דעתו כן אלא דאף אם הוגה ע\"י מוחזק אם נמצא אחריו ג' טעיות צריך בדיקה עכ\"ל ועיין מלא\"ש כלל ט\"ז אות ג' בבינה שתמה על הרב קה\"ס סי' י\"ט או' ב' שהעתיק דברי הבנ\"י מה שכתב בקיצור ולא נתעורר על מ\"ש בארוך ועיין ת' דב\"ש סי' שנ\"ו אם סופר ומגיה טעה בג' או בד' ספרים שכתב או הגיה הוא מוחזק למוטעה ולא אתמחי גברא ועיין להרב הנז' סי' שי\"ט שכתב היכא שהטעיות הם באותיות ובמלות שונות ורחוקות זו מזו כגון א' בספר בראשית וא' בספר ויקרא דלא שייך לומר בכגון זה איתרע חזקתיה דסופר ולא נאמינהו אפי' אח\"כ יחזור ויגיהם עי\"ש:" + ], + [ + "ז) שם ג' טעיות וכו' אלו הג' טעיות אפי' הם בחסרות ויתרות יפה ללב אות א' ועיין א\"ר סוף סי' קמ\"ג שכתב בשם זקנו הגאון דלא מקרי מוחזק בטעות אלא כשיש שלשה בשינוי ענין ולשון אבל כשאחד מהם חסר ויתר לא עי\"ש ועיין אניה דיונה פרק מ' במאיל המלואים אות ה' שהביא דברי הא\"ר הנז' וכתב עליו וז\"ל צל\"ע אע\"ג דקימ\"ל דלא בקיאינן בחסרות ויתרות מ\"מ כיון דאנן כותבין האי תיבה מלא וחסר וחזינן דהאי סופר לא דקדק היטב א\"כ הו\"ל כשאר טעות וצ\"ע לפענ\"ד עכ\"ל:" + ], + [ + "ח) שם אסור לקרות בו עד שיגיהו וכו' ואע\"פ שתקן אלו הג' טעיות אסור קרות בו עד שיגיהו כולו מראשו ועד סופו לבוש סעיף ג' שו\"ג אות ה' אניה דיונה פרק מ' אות ג':" + ], + [ + "ט) סעי' ד' ס\"ת שיש בו ג' טעיות וכו' ואם היו ד' יגנז וכו' יש אומרים דהאי יגנז לעולם קאמר ולא מהני בגרידה שיגרור הטעיות ויחזור ויכתוב על הגרד משום דהוי מנומר הריב\"ש בת' סי' ז' אבל לפי תשובת הרשב\"א שהביא שם גם בד' טעיות יוכל לתקן בגרידה והא דאמרינן בגמ' יגנז היינו עד שיתקן ולא הוי בזה מנומר ועיין בתשב\"ץ ח\"א סי' קכ\"ה וקכ\"ז שסומך על דעת הרשב\"א וכ\"כ הרב גו\"ר חא\"ת כלל ב' סי' ה' וז\"ל דהשתא שהסופרים הם בקיאים ואומנים הרבה ודרכם אפי' לענין חסרון שגוררין בתוך השטה וכותבין שם את החסרון א\"כ ליכא לפלוגי בין שהטעיות הם בחסרון או בתוספת דכשם שבתוספת מכשירנן להו ואפי' טובא לפי שתקונם הוא ע\"י גרידה א\"כ ה\"ה נמי לענין חסרון שיש להכשיר אפי' בטעיות מרובים כיון שתקונם הוא ע\"י גרידה עכ\"ל ועיין קה\"ס סי' ג' אות ב' בלשכ\"ה סי' י\"ט אות ג' וכן נוהגים פה בגדאד יע\"א דאפי' יש כמה טעיות חסירות בכל דף ודף ואפי' אין דף בלא ד' טעיות גוררין הטעות וכותבים על מקום הגרר:" + ], + [ + "י) שם ונשאר אפי' דף אחד מאותו השאר וכו' ודוקא אם מתחילה נכתב כך בלא ד' טעיות אבל אם נכתב בארבעה טעיות והוא רוצה להחליף יריעה אחת שיהא דף אחד שבה מציל לתקן על ידו כל הדפין זה לא מהני ב\"י פרישה אות ג' קה\"ס סי' י\"ט אות ג' מלא\"ש כלל מ\"ז אות ד' אניה דיונה פרק מ\"א אות ג':" + ], + [ + "יא) ס\"ת שיצא מיד הסופר צריכים להגיהו מראשו ועד סופו אניה דיונה פרק מ\"א אות ד':" + ], + [ + "יב) סעי' ה' בהגה ומ\"מ נהגו הסופרים לתקן וכו' וכן כתב הלבוש שנהגו לתקן וכן כתב השכנה\"ג הגה\"ט אות ב' בשם משאת בנימן דכל שאין הדלוג יותר מג' שטין יכול לתקנו אפי' לכתחלה ולגרור כמה שטין וגם למעט הכתב כדי להכניס הדילוג וכן נוהגים פה בגדאד יע\"א לתקן לכתחלה אבל יותר מג' אסור לכתחלה לתקן משום דמחזי כמנומר רק יסלק את היריעה אמנם בדיעבד אם עבר ותקן אין בידנו לפסול הס\"ת קה\"ס סי' י\"ט אות ו' מלא\"ש כלל ט\"ז אות ה' בחכמה אניה דיונה פרק מ\"א אות ז' ובמאיל החלואים שם וצריך לשרשט מחדש את השטין אם אין השרטוט ניכר ואין מדחיקין את השטין זו לזו יותר מאשר היו בראשונה אלא רק ממעטין את הכתב וצריך ליזהר שיהיו האותיות בשוה בארכן עם שאר האותיות ולא ישנה צורת איזה אות דהיינו הרי\"ש לא ידמה לוא\"ו והדל\"ת לזיי\"ן וכיוצא בהן עיין מלא\"ש שם אמ\"ש כלל ט\"ז או' ו':" + ], + [ + "יג) ואם רוצה להכניס הדילוג באופן אחר דהיינו אחר שגרר השטין הכתובים כבר ישרטט מחדש ויעשה השרטוטין יותר סמוכין זל\"ז מאשר היו בראשונה ג\"כ מותר אלא שבאופן זה אין לעשות לכתחלה כ\"א שיגרור שטה א' ועל אותו ריוח כותב ב' שטין וכן גורר ב' וכותב על מקומם ג' אבל לגרור ג' ולכתוב על מקומם ד' או ה' שטין אסור לכתחלה אלא יסלק היריעה אמנם אם כבר נעשה כן גם בזה אין לפסול הס\"ת מלא\"ש שם ועיין שכנה\"ג שם:" + ] + ], + [ + [ + "א) סעי' א' ס\"ת שנתקרעה בו יריעה וכו' וה\"ה בתפלין ומזוזות אם נקרעו בהם ב' שטין כשר פתחי תשובה או' א' ועיין בדברינו לא\"ח סי' ל\"ב אות ה':" + ], + [ + "ב) שם בתוך ב' שיטות וכו' ואם לא נכנס הקרע בתוך השטה אלא שהגליון לבדו נקרע למעלה או למטה יכולין לקרות בה לכתחלה אע\"פ שעדין לא תפרה ומ\"מ לכתחלה יתקן כל מה דאפשר ש\"כ סע\"ק ב' אמת ליעקב במשפט היריעה והתפירה סי' ד' לד\"א סי' י\"ז אות ד' בית מנוחה בדיני תפירה אות י\"ד קה\"ס סי' י\"ח אות א' מלא\"ש כלל ט\"ו אות א' בחכמה:" + ], + [ + "ג) ואם הקרע הוא בין התיבות גם לכתחלה מותר לקרות בו בלא תפירה והיינו ב' שטין בעתיקא ג' שטין בחדתא אלא מצוה מן המובחר לתופרה הרדב\"ז סי' תמ\"ז לד\"א סי' י\"ז אות ד' בי\"מ בדיני תפירה אות י\"ד ומלא\"ש שם בבינה כתב בשם בנ\"י כל שלא הגיע הקרע להשיעור שצריך תפירה דהיינו שטה א' בעתיקא וב' בחדתא מותר אפי' קודם תפירה והביאו אניה דיונה פרק מ\"ב אות ב' ובמאיל המלואים שם אות ג' חלק עליו וכתב הקרע הבא בשטה א' בין התיבות פסול בלא תפירה כמו בין אות לאות:" + ], + [ + "ד) שם בתוך ב שטות יתפור וכו' אבל כל זמן שלא תפרו אפי' לא נקרע אלא בשטה א' אסור לקרות בו ב\"ח קה\"ס סי' י\"ח אות א' מלא\"ש כלל ט\"ו אות א' בחכמה ובבינה אניה דיונה פרק מ\"ב אות ב' ויש אומרים דכל קרע שהוא פחות מג' שטין אין בו פיסול אם לא תפרו ט\"ז סע\"ק א' וכתב הרב לד\"א סי' י\"ז אות ז' אם נמצא בעת קריאת התורה יש לסמוך על הט\"ז ואין להוציא אחר אבל לכתחלה יש לחוש לדברי האוסרים והביאו בי\"מ בדיני תפירה וקרע אות י\"ז:" + ], + [ + "ה) בתוך ג' לא יתפור וכו' כתב הב\"ח דוקא אם התחיל הקרע ביריעה בגליון ובא לו בתוך השטין בכה\"ג בג' לא יתפור בדלא עפיץ אבל אם לא נקרע הגליון אלא שנקרע בתוך השטין בלבד אפי' בג' וד' וה' נמי יתפור והביאו ש\"כ סע\"ק א' פרח מטה אהרן ח\"א סי' מ\"ה מלא\"ש כלל ט\"ו אות א' בחכמה אניה דיונה פרק מ\"ב אות ד' אמ\"ש כלל ט\"ז אות י\"ד וי\"א דלא שנא אם נקרע הגליון ביריעה ונכנס בשטין ל\"ש אם נקרע בשטין בלבד רא\"ם סי' פ\"ט עדות ביעקב סי' יו\"ד לד\"א סי' י\"ז אות ו' בי\"מ בדיני תפירה אות ט\"ז קה\"ס סי' י\"ח אות א' בלשכ\"ה:" + ], + [ + "ו) שם בתוך ג' לא יתפור וצריך לסלק היריעה ודבק מבחוץ לא מהני ובדיעבד אם תפר או תקן בדבק ונמצא בעת קריאת ס\"ת לא יוציאו ס\"ת אחר וכ\"ש במקום שאין ס\"ת אחר שיש לקרות בו ט\"ז סע\"ק ב' אמת ליעקב במשפט התפירה אות ה' לד\"א סי' י\"ז אות ח' בי\"מ בדיני תפירה אות י\"ח ועיין לקמן אות י\"א עקרי הד\"ט ח\"א סי' ז' אות י\"ב ח\"ב סי' ל' אות ג':" + ], + [ + "ז) שם בתוך ג' לא יתפור ואפי' הקרע בין תיבה לתיבה טור ט\"ז סע\"ק ג' ש\"ך סע\"ק ה' לד\"א סי' י\"ז אות ט' בי\"מ בדיני תפירה אות י\"ח ועיין לקמן אות יו\"ד:" + ], + [ + "ח) שם בהגה אבל לא יותר עיין בתשב\"ץ ח\"ג סי' ר\"ז שכתב דג' שטין הכתובים בתלמוד לאו דוקא אלא ה\"ה יותר וכגון אם התפירה הוא מהודק יפה ואינה ניכרת וכתב דגם הריב\"ש חזר בו והסכים עמו להכשיר וכן פסק מהר\"ם אלשקר סי' צ' יכין ובועז ח\"א סי' כ\"ג נקה\"כ בגליון הש\"כ הנ\"מ משחא דרבותא ועיין ברכ\"י אות א' פ\"ת אות ג' וכתב בשיו\"ב אות א' וז\"ל ומאחר דאין ספק דהריב\"ש חזר בו כאשר העירו רבנן קדישי הנז' והוחזקו לעשות כהרשב\"ץ נראה דהדבר פשוט דנקטינן כהרשב\"ץ ותו לא מידי עכ\"ל וכ\"כ בספרו חיים שאל ח\"א סי' נ\"ז והביאו זכ\"ל ח\"ג:" + ], + [ + "ט) ס\"ת שנקרע מראש היריעה ונכנס הקרע עד ד' וה' שיטות בגוף האותיות ובכלל השם המיוחד ונחלקה היו\"ד עם הקרע מצד אחד והשאר מצד אחד ובבה\"כ צבור עני שאין להם אלא ס\"ת זה ואין לאל ידם להחליף היריעה יתקנו אותו בתפירה כי יש רבים מקילים בתפירה בד' וה' שיטות והאותיות שעבר עליהם הקרע כולם ואותיות הקדומות יגררם עד שיוכל לכתוב הכל על הגרר וישאר מקום הקרע ולא תגע יד בשם הואיל ולא עבר הקרע בגוף האות ברכ\"י אות ב' והביאו בס' לד\"א סי' י\"ז אות ח' בי\"מ בדיני תפירה אות י\"ט זכ\"ל ועיין לקמן אות י\"ז:" + ], + [ + "י) שם וכן בין לדף לדף וכו' וי\"א דאם נקרע בין שטה לשטה או בין דף לדף שלא כנגד הכתב עד שאילו נקרע כן כנגד הכתב היה נכנס לתוך ג' שטין לא יתפור טור והביאו ש\"כ סע\"ק ד' קס\"ה סי' י\"ח אות ב':" + ], + [ + "יא) שם בהגה וי\"א דמותר לדבק עליו קלף מבחוץ וכו' וכ\"כ האחרונים קה\"ס סי' י\"ח אות ד' מלא\"ש כלל ט' אות א' בחכמה אניה דיונה פרק מ\"ג אות א' וכ\"מ באמ\"ש כלל ט\"ז אות י\"ד ויש מקילין עוד יותר שאפי' במקום שאסור לתפור מהני דבוק המטלית ויש לסמוך על זה בשעת הדחק מיהו כל זה כשלא נחלק שום אות אבל אם נחלק אות אסור לדבק בכל ענין כמו שיתבאר ש\"כ סע\"ק ו' קה\"ס סי' ח\"י אות ד' מלא\"ש כלל ט\"ו אות א' בחכמה אמ\"ש כלל ט\"ז אות י\"ד ועיין לעיל אות ו':" + ], + [ + "יב) שם בהגה וכן אם נחסר דבר כותבין על קלף הדבוק וכו' מה שנוהגים הסופרים לטלות מטנית על נקבים ביריעה וכותבין על הטלאי י\"א צריך לכתוב כל האות על הטלאי אבל אם כתב מקצת האות על היריעה וקצתו על הטלאי פסול ולא עוד אלא אפי' אם כתכ כל האות כולו על היריעה אלא שמקצת הדיו מצד האחד של האות עובר גם על הטלאי לא מהני הקפת הגויל שבטלאי להאות שנכתב על היריעה אלא צריך להיות מ\"ג ביריעה עצמה בלא טלאי והאות הנכתב על הטלאי צריך להיות מ\"ג בטלאי עצמו בלא היריעה ב\"ח ש\"כ סע\"ק ז' קה\"ס סי' י\"ח אות ה' ו' אניה דיונה פרק מ\"ג אות ב' ג' אמ\"ש כלל ט\"ז אות י\"ד וי\"א דמותר לכתוב חצי אות על היריעה וחצי אות על הטלאי אם מתקן הטלאי קודם הכתיבה ט\"ז ס\"ק ד' אמ\"ל בדיני קרע יריעה אות יו\"ד י\"א לד\"א סי' י\"ד אות ז' וסי' י\"ז אות י\"א בי\"מ בדיני תפירה אות כ\"ח והמחמיר לעצמו שלא לכתוב על הטלאי אפי' אות שלם ה\"ז משובח ותע\"ב ב\"ח שם ש\"כ שם קה\"ס שם:" + ], + [ + "יג) כשכותב על הטלאי צריך ליזהר מאד לדבק תחלה המטלית היטב ואח\"כ כותב עליו ולא יכתוב עליו תחילה ואח\"כ מדבקו וכן אם היה כתוב עליו ונפרד לא מהני לדבקו עם הכתוב עליו אלא צריך להדביק מטלית חדש ויכתוב עליו אחר הדבוק מלא\"ש כלל ט' אות י\"ח בחכמה ואות כ\"א בבינה קה\"ס סי' י\"ח אות י\"ז ועיין גן המלך סי' ה' וסי' קל\"ה אמ\"ש כלל ט\"ו אות א':" + ], + [ + "יד) יש מחמירין לכתוב השם על המטלית ואפי' כולו על המטלית דחיישינן שמא ברבות הימים יתפרד המטלית ויבוא השם לידי בזיון ח\"ו שבות יעקב ח\"ב סי' פ\"ח ויש מתירין לכתוב השם על המטלית דב\"ש סי' ש\"ה נחלת שבעה סי' ל\"ז חת\"ס חי\"ד סי' רנ\"ט בי\"מ בדיני תפירה אות כ\"א ועכ\"פ צריך ליזהר שלא לכתוב חצי השם על המטלית וחצי על היריעה אלא או כולו על המטלית או כולו על היריעה גן המלך סי' ה' אמ\"ל בקרע היריעה אות י\"א קס\"ה סי' י\"א אות י\"ג מלא\"ש כלל ט' אות י\"ח בחכמה וכ' עוד גן המלך שם דיותר טוב שיגרור ביריעה וידחוק עצמו כדי לכוין שתהא האזכרה נכתבת על היריעה בעצמה מלכתוב האזכרה על הטלאי והביאו אמ\"ל שם לד\"א סי' י\"ז אות י\"א:" + ], + [ + "טו) אם נקרע כם מאלהיכם יש מתירין להניח טלאי ולכתוב כם על הטלאי חיים שאל ח\"א סי' נ\"ז בי\"מ בדיני תפירה אות כ\"א אבל לכתחלה לא יעשה כן שיכתוב השם על היריעה והנטפל על הטלאי אלא לכתוב השם כולו על הטלאי עדיף טפי מלכתוב השם על היריעה והנטפל על הטלאי אמ\"ש כלל ט\"ו אות א':" + ], + [ + "טז) אם מותר לחתוך מן הגליונות כדי לתקנו עיין סי' ר\"ץ בהגה:" + ], + [ + "יז) שם בהגה ואם נחלק שום אות ע\"י הקריעה פסולה ולא מהני מה שמדבקו מאחריו אבל אם יגרור האות הנחלק וקצת מן האותיות הקודמות לו עד שיוכל לכתוב כולם על מקום הגרירה וישאר מקום הקרע חלק שרי הרא\"ם סי' פ\"ט צ\"צ סי' קי\"ב שמש צדקה חי\"ד סי' נ\"ד אמת ליעקב במשפט התפירה סי' יו\"ד זכ\"ל בדיני ס\"ת מלא\"ש כלל ט\"ו אות א' בחכמה ואם נחלק איזה אות מאותיות השם ע\"י הקריעה צריך לסלק היריעה שמש צדקה שם מלא\"ש שם:" + ], + [ + "יח) סעי' ב' ס\"ת שבלו ממנו יריעות וכו' דוקא ביריעה שבלתה דכל הספר נתישן מאד והשינוי שבינו לקלף החדש מחזי כמנומר אבל אם אין הקלף ישן כ\"כ ואירע איזה פסול ביריעה אחת או שתים אין צריך להחליף כי אם אותם היריעות שנפסלו ויתן אחת או שתים חדשות תמורתן שבו\"י ח\"א סוף סי' פ' וח\"ב סי' פ\"ט דב\"ש סי' ש\"ו ח\"ס חי\"ד סי' רנ\"ז מקום שמואל אמלי\"ע במשפט היריעה אות י\"ד מלא\"ש כלל ט\"ו אות ד' קה\"ס סי' י\"ח אות ט':" + ], + [ + "יט) שם צריך להחליף ג' וכו', ואם לא החליף ג' כשר בדיעבד ט\"ז סע\"ק ה' שו\"ג אות ו' מקום שמואל אמלי\"ע במשפט היריעה אות י\"ד לד\"א סי' י\"ז אות י\"ד בי\"מ בדיני יריעה אות כ\"ה אניה דיונה פרק מ\"ג אות ז' ובשעת הדחק מותר להחליף יריעה אחת אפי' לכתחלה אמ\"ל שם מקום שמואל שם ומ\"ש ח\"צ סי' י\"ט דאפי' בבלה א\"צ לסלק כ\"א יריעה אחת וחולק על דברי הטור והש\"ע עיין גבעת שאול סי' ק\"ו שדחה ראיותיו והעלה דאין לזוז מפסק הטור והש\"ע וכל האחרונים דצריך להחליף ג' יריעות וכן הוא דעת הפוסקים שזכרנו בזה האות ובאות הקודם ומ\"ש עקרי הד\"ט חי\"ד סי' ל' אות ג' עיין ח\"ס חי\"ד סי' רנ\"ז:" + ], + [ + "כ) שם צריך להחליף ג' וכו' ומה שהוא מחזיר יהא כמדת כתב הראשון וטוב שהסופר הראשון יכתבם אם אפשר ש\"כ סע\"ק ט' קה\"ס סי' י\"ח אות ט' מלא\"ש כלל ט\"ו אות ד' אניה דיונה פרק מ\"ג אות ז':" + ] + ], + [ + [ + "א) סעי' א' ס\"ת שכתבו אפיקורוס וכו' הוא מין האדוק בע\"ז ומסתמא לשם ע\"ז כתבו, לבוש סעי' א' ט\"ז סע\"ק א' ש\"כ סע\"ק א' והשו\"ג או' ב' כתב לאו דוקא אדוק בע\"ז אלא אפי' אין בו אלא מדה אחת רעה מכל אלו שכתב הרמב\"ם פ\"ג מהל' תשובה הל' ז' ח' במינים ואפיקורוסים ישרף שודאי כיון שיש לו מדה רעה אחת מכל אלו לא כתב אזכרות שבו לשמן כ\"ש עבוד עורות לשמה עי\"ש ועיין יד אהרן או\"ח סי' ט\"ל בהגב\"י:" + ], + [ + "ב) שם ישרף ובאו\"ח סי' ט\"ל סעי' ד' גבי תפלין כתב די\"א דיגנזו עיין בדברינו שם או' כ\"ד:" + ], + [ + "ג) ס\"ת שכתבו א' כשהיה נחשד מאד שהוא מכת המאמינים בשבתי צבי שבור שחיק טמיא ואח\"ז נתברר הדבר שכן הוא שהוא מכת הרשעה מצוה לשורפו אף שבעת שכתב הס\"ת לא היה אלא נחשד. תשובה מאהבה ח\"א סי' ק\"י פ\"ת אות ב' אניה דיונה פרק מ\"ו או' א' אך בת' הגאון נוב\"י ז\"ל בסי' קי\"ב או' ג' מבואר דאם לא היה בעת הכתיבה רק נחשד אין לשורפו רק טעון גניזה עי\"ש פ\"ת שם:" + ], + [ + "ד) ס\"ת שכתבו א' מן הקראים אף שהרמב\"ם ז\"ל מונה אותם בכלל המינים אפ\"ה לא ישרף דלא נקראו מינים לענין זה כלל ומי ששורף אותם עובר משום לא תעשון כן אלא טעון גניזה ואסור לקרות בו בצבור פ\"ת שם בשם הרדב\"ז ח\"ב סי' תשע\"ד:" + ], + [ + "ה) ספרי תפילות שמדפיסים עכו\"ם אסור להתפלל בהם מהר\"א הלוי בשו\"ת זקן אהרן סי' קע\"א ומהר\"י פן פורנא האריך בצדדי ההיתר ברכ\"י אות ב' ועיין בשיו\"ב אות א' שכתב דמדברי ספר חסידים יש סמך גדול להחמיר כהרב זקן אהרן:" + ], + [ + "ו) שם כתבו כנעני יגנז אפי' כתבו למכור לישראל ש\"כ סע\"ק ג' בא\"ה סק\"א:" + ], + [ + "ז) שם נמצא ביד אפיקורוס ואינו יודע מי כתבו יגנז ואפי' בבית אין קורין בו ביחידות ולא דמי לאותן שמנה הרמב\"ם בפ\"ו מהל' ס\"ת שהן כחומש ט\"ז סק\"א חדושי הגהות שבב\"י אות א' אניה דיונה פ' מ\"ה אות ה' ודלא כהשגת נקה\"כ וכן כל פיסול שאינו מוכח כגון שאינו מעובד לשמה כתב הט\"ז שם יש לאסור לקרות בו אפי' ביחידות שמא יקרא בו בצבור ולא סמכינן אסימן או אכתיבה אבל נקה\"כ השיג על דבריו עי\"ש ואע\"ג דאניה דיונה פרק מ\"ז במאיל המלואים אות כ' דחה דברי הנקה\"כ מ\"מ יש לסמוך על הכתיבה על העמוד או על הדפין שס\"ת זה פסול ויקרא בו ביחידות כמ\"ש הנקה\"כ עיי\"ל אות כ\"ו וכ\"ז:" + ], + [ + "ח) שם נמצא ביד כנעני וכו' יש מי שמכשיר וכו' ובא\"ח סי' ט\"ל סעי' ו' גבי תפלין כתב סתם דכשרים עיין בדברינו שם אות כ\"ז הטעם:" + ], + [ + "ט) שם יש מי שמכשיר וי\"א יגנז משהביא מרן ז\"ל סברת האוסרים באחרונה משמע דהכי ס\"ל ובפרט שהביא סברת האוסרים בלשון רבים עיין באה\"ג ועיין בדברינו ריש סי' ע\"ר:" + ], + [ + "י) שם וחייבים הצבור לקנותו ממנו בכדי דמיו וכו' ומשמע בש\"ס דאין לומר לגוי שיתן לו בזול יותר מדאי פן יכעוס וישליכה למקום האבוד ב\"י ט\"ז סע\"ק ב' ש\"כ סע\"ק ה':" + ], + [ + "יא) שם או יותר מעט ולגונזו וכו' אבל במקום דטעון שריפה א\"צ ליקח מהם עיין בדברינו לאו\"ח סי' ט\"ל סוף אות כ\"ח:" + ], + [ + "יב) שם ואם רצה להעלות בדמיו וכו' מניחין אותו בידו כתב ט\"ז סע\"ק ב' כשהגר רוצה הרבה יותר מכדי דמיו לא יסלק וימשוך ידו ממנו תיכף אלא צריך לעסוק עמו בדברי ריצוי אולי ימכרנו בכדי דמיו מעט יותר ואם אח\"כ עומד בדעתו אז מניחין בידו וילך לו ולא קודם לזה באה\"ט סע\"ק ב' קה\"ס סי' א' אות ו' ועיין בדברינו שם אות כ\"ט:" + ], + [ + "יג) שם ואם הוחזקו שבזזו הכנענים וכו' וה\"ה במקומות שאין הגוים יודעים לכתוב דאמרינן מסתמא בזזו אותה ש\"כ סע\"ק ה' אניה דיונה שם אות א' קס\"ה שם אות ה' ובזמן הזה כל הסתו\"ם הנמצאים ביד גוי בידוע שהם של ישראל שגנבו או אבדו וקורין בהם מפני שאינן בקיאים בכתיבה שלנו שו\"ג אות ז':" + ], + [ + "יד) סעי' ב' גר שחזר לסורו וכו' אין ראוי לסמוך על הצדוקים בדבר שאינו ניכר כמו עבוד לשמו וכתיבת האזכרות לשמן ותפירה בגידי טהורה מהריק\"ש בשם כפתור ופרח ברכ\"י אות ג':" + ], + [ + "טו) למכור ס\"ת לבני מקרא אף שמכבדין אותו אם הוא כשר אסור שמביא את השם לידי גניזה ואם כתוב ע\"ג עורות שנעבדו שלא לשמן וגם האזכרות כתבן שלא לשמן אפ\"ה אסור למכור להם דכשיראו שסופרי ישראל מוכרים להם יבוא ישראל לקנותו מהם אבל יכול לעשות בס\"ת שרוצה למכור להם כל הפתוחות סתומות וכן הסתומות פתוחות דמינכרא מילתא הרב מהר\"י זיין בתשובותיו שערי ישועה כ\"י יו\"ד שער ט' סי' ז' ברכ\"י אות ד':" + ], + [ + "טז) למכור לבני מקרא ס\"ת פסול שרי הרדב\"ז בתשובותיו כ\"י סי' אל\"ף מ\"ו וכן הסכים הרב מהר\"י זיין בת' הנז' וכתב שם מעשה רב שבעה\"ק ירושלים ת\"ו בזמן הרה\"ג המג\"ן בהסכמת כל הרבנים מכרו ס\"ת פסול לבני מקרא ודלא כהגו\"ר כלל ב' סי' ל\"א דאסור ברכ\"י אות ה':" + ], + [ + "יז) סעי' ג' ס\"ת שכתבו מסור וכו' עיין בדברינו לאו\"ח סי' ט\"ל סעי' א' בענין כתיבת תפלין וה\"ה לכתיבת ס\"ת עיין לבוש סעי' ג' ט\"ז סע\"ק ג' ש\"כ סע\"ק ז' וכ\"כ האחרונים:" + ], + [ + "חי) שם ישראל מומר וכו' סופר סת\"ם שנתגלה ע\"י עדות וראיות שהרשיע ומכר תפלין חסירי פרשיות כל מה שכתב אחר רשעתו יש לפסול אותו אבל מה שכתב קודם חטאתו אין לפסול ויעמוד על חזקתו חת\"ס חא\"ח סי' ז' אניה דיונה פרק מ\"ו אות ב' ג' ונ\"ל דאם אח\"כ תתגלה דעתו שהיה פסלן מקדמותו כגון שפתח א' תפלין שכתב ומצאן בתי אכזב שחצי פ' עזוב כל תפלין ומזוזות שכתב בינתים פסולות ואע\"ג דהוי רק עד א' נאמן יען דעתו הגלות נגלות. אניה דיונה שם אות ד' ועיין פ\"ת אות ח' ובחת\"ס שם ובאניה דיונה שם במא\"ה אות ד':" + ], + [ + "יט) סעי' ד' ס\"ת שכתבו ממזר וכו' משמע דכל הס\"ת פסול וכ\"כ ש\"כ סע\"ק ח' ברכ\"י אות ו' אבל תפלין שכתב כשרים ברכ\"י שם והבאנו דבריו באו\"ח סי' ט\"ל אות י\"ד וכ\"כ בה\"י אות ב' וכן פצוע דכה מותר לכתוב תפלין בה\"י שם אבל לכתוב ס\"ת כתב בה\"י שם דלטעם המרדכי דכשיגיע לפסוק לא יבא ממזר וכו' ה\"ה כשיגיע לפסוק לא יבא פצוע דכה וכו' אבל לטעם שאין מוציא רבים י\"ח לא מצינו זה גבי פצוע דכה ועיין ברכ\"י אות הנז' ודוק:" + ], + [ + "כ) סעי' ה' ס\"ת שאמר הסופר לאחר שיצא מידו וכו' הנותן מעות לחבירו לכתוב לו ס\"ת ונמצא בו טעות וצריך לשכור מי שיגיהו אם הם טעוית שדרך הסופרים לכתוב אותם אין הסופר חייב כלום ומיהו אם טעה כ\"כ שאין דרך הסופרים לטעות חייב וכ\"ש אם טעה בו כ\"כ שיפסול הס' לגמרי ודברים הללו תליים במנהג המקומות אם מנהג המקום שהכותבים אינם מגיהים אותם אף זה שקבל עליו סתם אין עליו להגיהו ואם הסופר הגיהו מעצמו חייבים הבעלים ליתן לו שכרו ואע\"פ שלא עשה מדעתם ואם מנהג המקום שהכותבים מגיהין אף זה כשקבל עליו סתם על דעת להגיהו קבלו שכנה\"ג הגה\"ט אות ג' בשם ת' הרשב\"א סי' אל\"ף וכ\"ז והביאה הרב בעל המפה בח\"מ ס\"ס ש\"ו והרב\"י ס\"ס של\"ג ועיין ח\"מ ריש סי' ו' שע\"ה ויו\"ד ריש סי' רע\"ט:" + ], + [ + "כא) ס\"ת שתקן וכ\"ש שכתב אדם אחד שאינו יודע שח\"ת פסול אפי' אם אומר שלא עשה כן פסול דמלתא דלא רמיה לא אדעתא פ\"ת אות י\"א בשם חמודי דניאל ועיין לעיל סי' א' סעי' ג':" + ], + [ + "כב) שם לפיכך אם אמר ס\"ת זה וכו' אפי' אומר רק על יריעה א' שנעבדה שלא לשמה אמרינן מתוך שנאמן להפסיד שכרה נאמן לפסלה אניה דיונה פ' מ\"ז אות ד':" + ], + [ + "כג) שם מתוך שנאמן להפסיד שכרו משמע אם כתב לו בחנם כגון במתנה וכה\"ג אינו נאמן כיון שיצא מתחת ידו ש\"כ סק\"ט וכ\"כ ב\"ח אניה דיונה שם אות ו'" + ], + [ + "כד) שם מתוך שנאמן להפסיד שכרו וכו' היינו אם לא נתן שכרו אבל אם נתן לו שכרו אינו נאמן ד\"מ אות ב' פרישה אות ו':" + ], + [ + "כה) שם מתוך שנאמן להפסיד שכרו וכו' דוקא אם הס\"ת עדיין ביד האיש שמכר לו הסופר אבל אם מכרו אותו האיש לאחר והרויח בו אינו נאמן דאם אתה מאמין לסופר אתה מוציא ממון מיד האיש שמכרו ע\"פ ע\"א והתורה אמרה לא יקום ע\"א באיש להוציא ממון על פיו שבו\"י ח\"ב סי' ע\"א פ\"ת אות י\"ב:" + ], + [ + "כו) שם בהגה מיהו בשכר חומש וכו' דהא מ\"מ לא גרע מחומש וכ\"כ הלבוש אניה דיונה שם אות ד' ודלא כט\"ז סע\"ק ה' ועיין בנקה\"כ שהשיג עליו:" + ], + [ + "כז) וכד משתמש בה במקום חומש צריך לעשות בה סימן למען שלא יטעו לקרות בה בצבור ויכתוב על גליוני הדפין מלת פסול או ימעט גליונה ויניחנה על שיעור גליון של חומש אניה דיונה שם אות ה' בשם בנ\"י" + ] + ], + [ + [ + "הלכות מזוזה
א)
סעי' א' כיצד כותבין וכו' ועושה לה כמו חצי צפורן דהיינו מלבד מה שצריך להניח כדי לכתוב אות ל' ואות ך' פשוטה ודומיה עם הק\"ג שלהן מלא\"ש ואע\"ג דגבי תפילין בא\"ח סי' ל\"ב סעי' ל\"ב כתב מרן ז\"ל צריך להניח חלק למעלה כדי גגה של למ\"ד וכו' נ\"ל דלגבי תפלין הוי ס\"ס דילמא כמלוא אטבא דספרי גופיה הוא רק כדי גג הלמ\"ד ורגל הנו\"ן עם הק\"ג שלהן ואת\"ל כהפי' המחמירים דילמא דוקא במזוזה איתמר ולהכי בתפלין סתם הש\"ע להקל ובמזוזה העתיק לשון הש\"ס מלא\"ש כלל י\"ז או' ז' בבינה ועיין ב\"י שם ובט\"ז שם סע\"ק כ\"ג:" + ], + [ + "ב) שם כמו חצי צפורן הני ספרי דלאו דווקני רגילי דלא עבדי רוח זה ויש לגעור בהם וכבר צווח ע\"ז הרב ראשון לציון זלה\"ה ברכ\"י אות א' ובכתב קטן פשיטא דטוב למעט מהגליון ולהוסיף על הכתב דבנקל ישתנו צורת האותיות ע\"י כתיבה הקטנה או יתקלקלו האותיות והוא פיסול דאורייתא ושיעור גליון זה ודאי לכ\"ע הוא רק לכתחלה מלא\"ש שם וכ\"כ פ\"ת אות א' בשם תפארת צבי דשיעור גליון זה בדיעבד אינו מעכב:" + ], + [ + "ג) שם ובתחילתה ישייר כדי לגול אותה. קצת סופרים אין נוהגים כן ויש להם סמך כמ\"ש השבות יעקב ח\"ב סי' ק\"ח יעש\"ב ברכ\"י או' א' פ\"ת או' ב' מלא\"ש כלל כ\"ג או' ב' בבינה ומנהגנו פה בגדאד יע\"א מניחין כדי לגול כמ\"ש מרן ז\"ל ומנקבין הגליון ההוא כדי שיראו אותיות השם הכתוב בחוץ כמ\"ש שבות יעקב שם דלהמצריכין כן צריך לנקב הגליון ההוא כדי שייראו אותיות השם הכתובות בחוץ ובדיעבד אם לא הניח כדי לגול אינו מעכב כיון דהרבה מגדולי הפוסקים סוברים שאין צריך זה כמ\"ש השבו\"י שם:" + ], + [ + "ד) שם בהגה ובסופה א\"צ להניח כלל. אבל מ\"מ צריך להניח מעט כדי שיהיו האותיות שבסוף השיטות מוקפות גויל ש\"כ סע\"ק א' וכ\"כ האחרונים." + ], + [ + "ה) סעי' ב' צריך לכותבה בדף א' וכו' כלומר לכתחילה צריך לכותבה בדף א' ואם כתבה בדיעבד בשתים וכו' כשרה שו\"ג או' ו':" + ], + [ + "ו) סעי' ג' כתבה שלא על הסדר. אפי' שכח מלכתוב אות אחת פסולה ואפי' שכח קוצו של יו\"ד מעכב עיין שו\"ג או' ו' ועיין בא\"ח סי' ל\"ב סעי' ד' בהגה ובדברינו לסי' ל\"ו בצורת היו\"ד:" + ], + [ + "ז) שם ואין לה תקנה לפי שאין תולין בה כמו שחולק בס\"ת משום דבעינן שתהא נכתבת כסדרה כ\"כ הפוסקים והאחרונים הטעם ולפ\"ז יכול לגרור ממטה למעלה עד מקום החסרון ויכתוב שם החסרון ואח\"כ יכתוב מה שגרר על מקום הגרר דכה\"ג הוי כס' ועי' בא\"ח ס' סי' ל\"ב סעי' כ\"ג וכ\"ד. ש\"כ סע\"ק ב' ועיין בדברינו שם או' קכ\"ז:" + ], + [ + "ח) שם ואצ\"ל אם הקדים פ' לפ' עיין ט\"ז סק\"א ועיין בנקה\"כ שהשיג על דבריו וכן פסק נקה\"כ בסי' ר\"ץ כדעת מרן ז\"ל וכ\"כ מלא\"ש כלל ח' אות א' בחכמה קס\"ה סי' ט' אות א' וכן עיקר." + ], + [ + "ט) סעי' ד' כתבה בשני עורות כלומר בשני קלפים מחולקים ש\"כ סע\"ק ג':" + ], + [ + "י) שם אע\"פ שתפרה פסולה עיין פ\"ת אות ד' ועיין משחא דרבותא דף פ\"ז ע\"ג דכתב דלשי' הרמב\"ם אף אם תפרן קודם הכתיבה פסולה:" + ], + [ + "יא) סעי' ה' צריכה עבוד לשמה לכתחלה וכו' ודעת רוב הפוסקים נראה דאפי' בדיעבד פסולה בעור שאינו מעובד לשמה וכן פסק הב\"ח ועכ\"פ נראה דאם ימתין לעור מעובד לשמה תבטל המצוה יקבענה בל\"ב דכדאי הם הרמב\"ם וסיעתו לסמוך עליהם בשעת הדחק דלא כמ\"ש הב\"ח דלא יקבענה כלל אלא יקבענה שם וישתדל להמציא אחרת כשרה ש\"כ סע\"ק ד' ברכ\"י אות ג' וכתב וכן עיקר זכ\"ל ח\"א אות מ' קס\"ה סי' כ\"ז אות ד':" + ], + [ + "יב) סעי' ז' דינה לענין הדיו והכתיבה וכו' ושאר דיני כתיבתה בחסרות ויתרות הוא כמו שכותבין פ' שמע והיא\"ש בתפלין ונתבאר בא\"ח סי' ל\"ב ש\"ר סע\"ק ה' וכן דיני ח\"ת שייכים ג\"כ בכתיבת מזוזה מלא\"ש כלל כ\"ג אות א' אמ\"ש כלל כ\"א אות א' וכן דיני הק\"ג אמ\"ש שם ועיין אותם בא\"ח סי' ל\"ב ובדברינו שם:" + ], + [ + "יג) שם כמו בס\"ת. וכתב הטור שנכתבת שלא מן הכתב והוא מהש\"ס והמחבר והרב לא כתבו זה משום שסמכו אמא שנתבאר בא\"ח סי' ל\"ב גבי תפלין שכותבין פ' שמע והיא\"ש שלמ\"ה כששגורות בפיו וא\"כ פשיטא דה\"ה למזוזה ש\"כ סע\"ק ה' ברכ\"י אות ד' וכתב דלא כהל\"ח והט\"ז וכ\"כ האחרונים קס\"ה סי' ד' אות ח' מלא\"ש שם אמ\"ש כלל י\"ד אות ב' וכן מנהגנו:", + "סעי' ח'. צריכה שרטוט וכו' נוהגים לשרטט גם מן הצדדים ובדיעבד אם לא שרטט מן הצדדים אין להחמיר, פת\"ע על או\"ח סי' ל\"ב אות י\"ט:", + "שם צריכה שרטוט וכו' מזוזה ששרטטה הסופר ועכ\"ז הכתב מעוקם ושטה ראשונה נכנסת בשרטוט השניה פסולה. הרב מהר\"י זיין בת' שערי ישועה כ\"י י\"ד שער ט' סי' ח' ברכ\"י אות ו' זכ\"ל שם:)" + ], + [ + "יד) שכל את ידיו וכתב המזוזה מיושרת ואח\"כ שרטטה פסולה. הרב מהר\"י בתשובה הנז' והביאו הגו\"ר א\"ח כלל ב' סי' ז' בענין שרטוט המזוזה אינם מחוורים עי\"ש ודוק היטב ברכ\"י אות ז' זכ\"ל שם מלא\"ש כלל ה' אות א' בחכמה ובבינה וכן במזוזה שנמצא שאותיות נכתבות בין שרטוט לשרטוט אין תקנה לשרטט עתה בראשי השורות כדינו. פ\"ת או' א' בשם ה' רע\"ק סי' נו\"ן:" + ], + [ + "טו) מעשה בכמה מזוזות שנכתבו בלא שרטוט רק שטה א' היה וכל השיטות בלי שרטוט נראה דכולם פסולות דמבואר מהש\"ס והראשונים והפוסקים דצריך לשרטט כל השיטות שבמזוזה ואם לא שרטט כל השטין פסולה הרב יוסף אומץ סי' צ\"א זכ\"ל ח\"ג אות מ' וכ\"כ מלא\"ש שם ואפי' אם כתב איזה טעות וגררו ועי\"ז נמחק השרטוט צריך לשרטוט מחדש ואח\"כ יכתוב לתקן הטעות מלא\"ש שם:" + ], + [ + "טז) שם ואם כתבה וכו' ואפי' אם ירצה להניח דבר המשורטט מבחוץ שבכדי שיראו השרטוטים בעבר השני ואפי' אם ישרטט בצד אחורי הכתב לא מהני מלא\"ש שם:" + ], + [ + "יז) סעי' ט' כותב כל שיטותיה שוות וכו' ואם האריך בשיטה אחת וכו' ולפני פניה כשרה פי'אע\"ג דאם השורה הזאת שהיא קצרה ביותר אם היתה עומדת למעלה מהשטה שלפניה הארוכה היה פסול דהוה כקובה שזכר אח\"כ כשרה. פרישה אות יו\"ד ט\"ז סע\"ק ד':" + ], + [ + "חי) שם ובלבד שלא יעשנה כקובה או כזנב פי' כקובה כאוהל שהוא צר למעלה ורחב למטה וכזנב הוא רחב למעלה וצר למטה טור ש\"כ סע\"ק ז' דהיינו שיכתוב בשיטה ראשונה והיה ובשניה הדברים האלה ובשלישית אשר אנכי מצוך שהרי היא רחבה מלמטה וקצרה למעלה כקובה וכי לא יעשנה כזנב דהיינו שיכתוב בשיטה עליונה ג' או ד' תיבות ובשניה ב' ובשלישית א' שהרי היא מקצרת ויורדת כזנב כ\"מ פ\"ה הלכות מזוזה הל' א' פרישה אות י\"א ואפי' מצד א' כקובה או כזנב פסולה. פרישה שם בשם רש\"ל ש\"כ סע\"ק ו' מלא\"ש שם אות ג' קס\"ה סי' כ\"ז אות ו' אמ\"ש כלל כ\"א אות א':" + ], + [ + "יט) ואם כתב מזוזה בדמיון זה שפ' שמע כתב בשטות קצרות ופ' והיא\"ש בשטות רחבות והרחיב לצד הימין כזה כשר. אמ\"ש שם:" + ], + [ + "כ) סעי' יו\"ד על הארץ יכתוב בראש השיטה אחרונה הטעם דשיטה שלפניה מסיימת השמים ורחוקה מהתחלת שיטה אחרונה דכתיב שם על הארץ והוא רמז כי היכי דמרתקי שמים מארץ כן ירבו ימיכם וימי בניכם ט\"ז סע\"ק ה':" + ], + [ + "כא) שם ולא יכתוב בה יותר. ואם טעה וכתב גם איזה תיבות שקודם על הארץ בשיטה אחרונה הגם שהסופר בודאי לא טוב עשה ולאו ספרא דווקנא הוא לטעות. בדברים גלויים לכל כאלה מ\"מ בדיעבד אין לפסול המזוזה בשביל כך ושכן מורה לשון הרמב\"ם שכתב מצוה לכתוב על הארץ בשיטה אחרונה וכו' דמשמע למצוה דוקא ולא לעכב עקרי הד\"ט סי' ל\"א אות י\"ג מלא\"ש שם בבינה אות ג':" + ], + [ + "כב) וכן אם שינה וכתב על הארץ בסוף השיטה כשרה שו\"ג אות י\"ח עיקרי הד\"ט שם אמ\"ש שם:" + ], + [ + "כג) וכן אם שינה וכתב שאר תיבות בשיטה אחרונה עד שסיים על הארץ בסוף שיטה כמו בתפלין כשרה פ\"ת אות ו' בשם חומות ירושלם סי' רמ\"ה וכ\"מ בעיקרי הד\"ט שם ועיין ב\"י:" + ], + [ + "כד) סעי' י\"א נהגו לעשות כ\"ב שיטין וזה התחלתן שמע ה' הדברים לבניך ובשכבך. בין והיה מצוה בכל יורה עשב פן והשתחויתם השמים ואבדתם ושמתם אתם אתם בדרך ובשעריך אשר על הארץ. טור ש\"כ סק\"ח (ומ\"ש ש\"כ שיטה ד' לבבך ט\"ם הוא וצ\"ל לבניך פ\"ת אות ז' בשם חומות ירושלם סי' הנז') קס\"ה סי' כ\"א אות ד' בלשכ\"ה ואם שינה לא פסל ד\"מ אות ב' עיקרי הד\"ט. שם אמ\"ש שם ובענין חסרות ויתרות עיין מ\"ש בא\"ח לה' תפלין:" + ], + [ + "כה) סעי' י\"ב צריך לכתבה בימין וכו' עיין בא\"ח סי' ל\"ב סעי' ה' ובדברינו שם:" + ], + [ + "כו) סעי' י\"ג ריוח שבין פ' שמע לפ' והיא\"ש מצוה לעשות פ' סתומה וכו' עיין לעיל סי' ער\"ה סעי' ב' איזה סתומה ומ\"מ הכא במזוזה אינו יכול לעשות סתומה שכשרה אליבא דכ\"ע וכמ\"ש המחבר שם דהיינו שיסיים פ' שלפניה בתחלת שיטה ויניח חלק כדי ט\"א ויחתיל לכתוב בסוף אותה שיטה עצמה וכו' שהרי צריך להתחיל שיטה ז' והיא\"ש וכו' וכמ\"ש בסמוך בשם הפוסקים אלא יעשה סתומה שכשרה לדעת הרמב\"ם כמ\"ש הרב שם שאם לא יוכל לכוין בכך לא יסור מדברי הרמב\"ם ועיין בת' מהרש\"ל סי' ל\"ז עכ\"ל הש\"כ סע\"ק יו\"ד ועיין בא\"ח סי' ל\"ב סעי' ל\"ו כיצד יעשה סתומה פ' והיא\"ש לדעת הרמב\"ם וה\"ה כאן ועיין בדברינו שם אות קס\"ח:" + ], + [ + "כז) סעי' י\"ד וכורכה מסופה לראשה מאחד כלפי שמע. כן הלשון בג\"מ ול\"ד נקט לפי מנהג הסופרים שנהגו לסיים שיטה ראשונה ואהבת את אלא כלומר שיגללנה מסופה לראשה ונקט אחד שהוא סוף פסוק ראשון פרישה אות ט\"ו:" + ], + [ + "כח) סעי' ט\"ו אסור להוסיף וכו' אלא שמבחוץ כותבים שדי וכו' מה שנהגו לכתוב זה השם יותר משאר שמות מפני ששם זה נוטריקון שומר דירת ישראל ד\"מ אות ג' פרישה אות ט\"ז בשם הכל בו והרב יפה ללב אות א' כתב בשם זקנו נפש כל חי כי הוא נוטריקון שעת דין ישמור עי\"ש ועי' שו\"ג אות כ\"ה ועוד עיין זוהר פ' ואתחנן דף רס\"ו ע\"א:" + ], + [ + "כט) שם בהגה וי\"א נגד הריוח שבין הפרשיות. ואם טעה וכתב שם שדי על הריוח אשר סוף פ' שמע אז יניח שם הזה ויכתוב שם שדי אחר על הריוח שקודם והיא\"ש אמ\"ש כלל כ\"א אות ב' ולדידן דקימ\"ל כסברת מרן בשם הזוהר דכותבין שם שדי כנגד תיבת והיה שבפנים אם טעה וכתב במקום אחר אז ג\"כ יניח שם הזה ויכתוב שם שדי אחר כנגד תיבת והיה שבפנים ועיין שו\"ג אות כ\"ה:" + ], + [ + "ל) ואם שכח לכתוב שם הנ\"ל על המזוזה וקבעה בדלת יצא ידי מצות מזוזה אמ\"ש שם ועיין ד\"מ שם:" + ], + [ + "לא) שם בהגה ומניחים נקב בקנה וכו' וכן צריך לעשות נקב בגליון כדי לגול. היקף כנגד שדי פרישה שם בשם הג\"מ ועיין לעיל אות ג':" + ], + [ + "לב) שם בהגה. עוד נוהגים לכתוב מבחוץ כוזו וכו' ועכשיו לא נהגו לכתוב כן ב\"י וכ\"כ השו\"ג אות כ\"ו ועיין יפה ללב אות ב':" + ], + [ + "לג) שם בהגה. אבל בפנים אין להוסיף וכו' משנה שא\"צ היא שכבר כתב רבינו סמוך ונראה אסור להוסיף ושם נאמר שמבפנים מיירי ואם לפרש בא כי רבים כמוהו א\"כ הול\"ל בסמוך לו שו\"ג אות כ\"ז:" + ], + [ + "לד) שם אין להסיף שום דבר וכו' הרמב\"ם כתב כן לפי שראה שהיו כותבין שמות מלאכים בפנים לשמירה וכעס עליהס אלא צריך שיעשה כפי מה שהיא בתורה והשמירה תבוא ממילא ע\"י עשיית המצוה שצוה הוא יתברך עלינו כן פירש בעל כ\"מ ט\"ז סע\"ק ז':" + ] + ], + [], + [], + [], + [], + [], + [], + [], + [ + [ + "א) סעי' א' ס\"ת או תפילין שבלו וכו' עיין בת' ח\"ס סי' רע\"ט שכ' שרב אחד רצה לחלק דדוקא ס\"ת שבלה שכבר היה קודש שוב לא פקע קדושתו משא\"כ חסר ויתר בתחילת כתיבתו לא נחית עליו קדושת ס\"ת מעולם וכמ\"ש הרמ\"א לעיל סי' רפ\"ב דמותר למוכרו ולכן מותר ג\"כ לעשות ממנו מזוזה וה\"ה לקצץ הגליונותיו לתקן ס\"ת שלם והוא ז\"ל כתב דז\"א דמה דנקטו שבלה לרבותא קאמר אפי' שבלה ולא חזי עוד למצותו כלל אפי' ללמד בו תינוקות ומכ\"ש כשהוא רק חסיר ויתיר דאפשר לתקנו ולקרות בו בצבור או ללמוד בו פשיטא שאין עושין ממנו מזוזה ומ\"ש הריב\"ש דס\"ת שיש בו טעות אינו אלא כחומש היינו התם לענין למוכרו וכו' עש\"ב פ\"ת או' א':" + ], + [ + "ב) שם אין עושין מהן מזוזה כגון שנכתב פ' שמע בס\"ת בסוף הדף לא יוסיף לכתוב למטה בגליון פ' והיא\"ש דאע\"ג דהשתא נכתבי כסדרן וכהלכתן מ\"מ אין מורידין מקדושה חמורה לקדושה קלה פרישה או' ב' ש\"כ מלא\"ש כלל כ\"ג או' ח' ומ\"ש הט\"ז על דברי התוספות עיין דרישה ונקה\"כ [ומ\"ש הקס\"ה סי' כ\"ה או' ג' בלשכ\"ה וז\"ל וכן אם רוצה לקחת פ' שמע מתפילין ולחבר אליה עוד קלף וכו' מ\"מ אסור מפני שאין מורידין וכו' עכ\"ל דבריו צ\"ע דבכה\"ג למה לי טעמא דאין מורידין בלא\"ה אסור משום שכתבה בשתי עורות עיין סי' רפ\"ח סעי' ד':]" + ], + [ + "ג) שם ואין כותבין אותה על גליוני ס\"ת ר\"ל שיחתוך הגליונים מס\"ת ויכתוב עליהם ב' פרשיות של מזוזה ול\"ת שדוקא מכתב של ס\"ת אין עושין אבל אם יכתוב המזוזה על הגליונות של ס\"ת לל\"ב קמש\"ל פרישה או' א'" + ], + [ + "ד) שם ואין כותבין אותה על גליוני ס\"ת וכו' וכן אין כותבין תפילין על גליוני ס\"ת קס\"ה סי' כ\"ה או' ג ועי\"ש בלשכ\"ה או' ד':" + ], + [ + "ה) שם לפי שאין מורידין וכו' ס\"ת שבלה ולה נשאר כי אם איזה יריעות שלא בלו ונשאר הקלף אך הכתב הלך לו ולא נשאר שום רושם אסור לכתוב דבר אחר על קלפים הללו דלא כרב א' שרצה להתיר פ\"ת או' ג' בשם נוב\"י תניינא חי\"ד סי' קע\"ג ועיין בדברינו לא\"ח סי' ל\"ב או' ל\"ו:" + ], + [ + "ו) בת' שער אפרים [סי' צ'] מסופק אם מותר לכתוב קמיע על קלף צבי דהיינו שאותו קלף נחתך מס\"ת לצורך הקמיע אף שצריך לגרור הכתב ולמחוק כמה שמות באשר שאמרו מומחיה שכך מסוגל והורה רב א' אבל לגבי מזוזה בודאי יש להתיר ול\"נ שאין חילוק בדין זה בין ס\"ת למזוזה בל\"י בגליון הש\"כ הנ\"מ והביאו ברכ\"י אות ג' וכתב דדברי המורה הנז' אין להם שחר:" + ], + [ + "ז) שם בהגה אבל מותר לתקן הס\"ת עצמה עם גליונותיה וכו' ויחתוך כל הגליון בשוה ויעשה מקצת מהם מטליתים לתקן הס\"ת ויגנוז השאר ד\"מ:" + ], + [ + "ח) שם בהגה אבל מותר לתקן הס\"ת עצמה עם גליונותיה וכו' ועיין בת' ח\"ס סי' רע\"ט שכ' דדוקא עם גליוני אותו הספר עצמו שמתקן אבל לתקן ס\"ת אחרת כיון שלא נעשה מעיקרא לתשמיש זה הס\"ת אין להתיר אפי' א\"א בענין אחר. עוד מבואר שם דמ\"ש הרמ\"א אם א\"א לתקנה בענין אחר הכוונה אם הוא באופן שאין לצפות כלל שימצאו שם תיקון אחר לעולם אבל אם אפשר בשום אופן למצא בזמן מהזמנים אפי' רק קלף לתקן הס\"ת הנז' א\"כ עתידים הגליונות אלו לחזור להיות תשמיש לגוף ס\"ת כשר אסור לקוץ אותם בשביל לתקן עכשיו פ\"ת אות ד':" + ], + [ + "ט) וכתב עו\"ש בדבר סופר אחד שקצץ גליוני ס\"ת שאין קוראין בהם מפני טעיותיהם ודבקם בשולי היריעות של ס\"ת התפורים זה בזה כדינו אלא שנהגו הסופרים לדבק בהם עוד מטלית אחד וזה הסופר עשה זה מקצוצי גליונים הנה לא טוב עשה הסופר הזה ואפשר היה ראוי לאסור לקרות בס\"ת זה כלל כיון שנעשה בעבירה כמ\"ש בת' הר\"י בן הרא\"ש בב\"י סי' ער\"ה בס\"ת שקדרו בו שם וחזרו ותקנו שאין לקרות בו הואיל ונעשה בו עבירה אך הכא קלקלתו תקנתו שהרי הוריד הגליון הירדה גדולה יותר מדאי שהס\"ת היה כשר בלא\"ה ע\"י תפירות היריעות ואינו אלא ליתר שאת והיא תקנתו שאין ס\"ת פסיל בכך ולא שייך נעשה בעבירה וכיון שאין הס\"ת פסול בכך יניחם כך שזו היא גניזתן ולא נורידם עוד להסיר הדבק ואין לחוש שמא באורך הימים יפלו המטליתים ולא ידעו שהיו מגליוני ס\"ת כי ישראל ישרים וכל המחובר לטהרת קדושת ס\"ת נוהגים בו קודש וכל המוצאו מנשקו וגונזו ע\"כ יניח הדבר כמו שהוא והסופר יקבל תשובה ע\"ע עי\"ש פ\"ת שם:" + ], + [ + "י) שם בהגה אבל אם אפשר לתקנה בענין אחר וכו' לא יחתוך הגליונות לתקנה וכו' ואף אם הגליונות הם רחבים מכשיעור שצריך להיות אעפ\"כ הם כקדושת ס\"ת ואם רוצה לחתוך אותם מה שעשה יותר מכשיעור אסור לחתוך בית הלל עי\"ש:" + ] + ], + [ + [ + "א) סעי' א' מזוזת יחיד נבדקת וכו'. ביומא דף י\"א פי' רש\"י נבדקת שמא נרקבה או נגנבה ופי' נבדקת אם נגנבה א\"צ לבדוק מבפנים וע\"ז סומכים רובא דעלמא דאין בודקין אם נרקבה והרמב\"ם כתב כפי' הא' ונכון לכל י\"ש להחמיר הרד\"ק בהגהותיו כ\"י ולי הדל נראה דלא שייך כאן לומר דסומכין על פי' הב' דרש\"י כתב ב' חששות ושניהם יש לחוש ואינם פי' חלוקים וזה פשוט ולכן לא מצד חומרא נכון לי\"ש להחמיר כי זה כל האדם חייב לקיים הדין דליכא למ\"ד דאין לחוש לנרקבה ודוק היטב שיו\"ב זכ\"ל ח\"ג אות מ':" + ], + [ + "ב) וכתב השו\"ג אות א' משמע דדוקא משום הך חששא דנרקבה או נגנבה הוא דצריכה בדיקה אבל לא משום שמא נטשטשו האותיות א\"כ עכשיו שנהגו ליתנה בתוך שפופרת של זכוכית או של קנה או כל דבר כדלעיל ר\"ס רפ\"ט כדי שלא תכלה מלחלוחית הכותל כמ\"ש התו' בפ' השואל את הפרה דף כ\"ב ע\"א א\"כ אין צריך בדיקה דאין לחוש שמא נרקבה דשפופרת שומרה ואי משום נגנבה הא קחזינן שהיא במקומה ונראה דמש\"ה הקילו בבדיקתה שאין בודקין אותה אפי' פעם אחת בשבוע עכ\"ל וכ\"מ בב\"י א\"ח סי' ט\"ל דאין חוששין לטשטוש ועיין בדברינו לשם אות מ' ובאו' שאח\"ז:" + ], + [ + "ג) אמנם עיין בשבחי רבינו האר\"י הקדוש זיע\"א שכתב דצריך לעשות הגהה למזוזה כדי שלא יכנסו רוחות בבני הבית יע\"ש וזהירי אינשי דכשמתרבים העכברים בלילות ולפעמים נושכים אזי תכף בודקין המזוזות לעשותן הגהה ע\"י סופר מומחה ומגיה היטב רו\"ח אות א' עי\"ש ועיין פ\"ת אות ג':" + ], + [ + "ד) שם מזוזת יחיד נבדקת וכו' מי שיש לו הרבה מזוזות קבועות ובדק שלש מהן ומצאן כשירות אפ\"ה צריך לבדוק כל שאר המזוזות שקבע בו בפרק במעמד שלשתם הכשרות דלא כל המקומות שוות הרב החסיד מהר\"י מולכו בת' כ\"י סי' קמ\"ב ברכ\"י אות א' זכ\"ל ח\"א אות מ' פ\"ת אות א':" + ], + [ + "ה) שם נבדקת וכו' כתב בספר חמודי דניאל כ\"י מי שקשה עליו להוציא המזוזה ולבודקה ורוצה להניח מזוזה אחרת אסור משום בל תוסיף ויזהר כשיוציא את המזוזה שלא לפסלה פ\"ת אות ב' ועיין ט\"ז בא\"ח סי' ל\"ד סע\"ק ב' מג\"א סע\"ק ג' א\"ר אות א' ושאר האחרונים על סימן הנ\"ל בענין בל תוסיף:" + ], + [ + "ו) שם ושל רבים וכו' פי' רש\"י של רבים שערי חצרות ומדינות ועיירות פעמים ביובל דכל דבר שהוא של רבים אין להטריח עליו הרבה שאם תטריח יהיה כל אחד אומר יעשו חברי. וכתב ב\"ח נראה דאפי' בית   שיש בו הרבה בעלי בתים ועושים ביחד מזוזה אחת בפתח הסמוך לר\"ה נקראת של יחיד דאין נקרא של רבים אלא שערי חצרות ומדינות ועיירות והכי משמע מפי' רש\"י וכ\"כ ח\"ס חי\"ד סי' רפ\"ג בענין בית של ג' שותפים שיש בו יותר מארבעים מזוזות הקבועים בפצימי עץ דבעי בדיקה כשל יחיד והביאו פ\"ת אות ג' ודלא כהשו\"ג אות א' (ומ\"ש לפי' רש\"י דיהוב טעמא דברבים אם יטרחו עליהם לבדוק וכו' כל אחד אומר יעשה חברי אדרבא כ\"ש ברחוק זמן כל אחד שוכח לבדוק בסומכו על חבירו שהוא יבדוק וכו' אינה קושיא דאדרבא אין כאן דכיון דהזמן מרובה כ\"כ אין כ\"א סומך על חבירו בשביל טרחא מועטת כזו ומ\"ש שם ליתן טעם אחר על הברייתא דטעם בדיקה אינו משום רקבון וגניבה אלא משום שמא יכנס בה ע\"ש וכו' וכתב לחלק בשל רבים שהרבה בני אדם ממשמשים בה אין העש חונה שם במהרה כי אם לאורך ימים והביא ראיה מהספרים. דספרים שיד כל אדם ממשמש בו אין בו עש וספרים ישנים שאין קורין בהם כי אם פעם ביובל עש אוכלם וכו' אינה ראיה דהא דספרים שהרבה בני אדם ממשמשים בה אין העש חונה שם הטעם כיון דבשעת שממשמש בה פותחה א\"כ אם נכנס בה עש נופל ומש\"ה אין העש אוכלם אבל המזוזה שהיא כרוכה בשעה שממשמש בה אינו פותחה כ\"א מניח ידו עליה מבחוץ אם נכנס בה העש אינו נופל מחמת זה אלא עיקר הטעם כמ\"ש רש\"י):" + ], + [ + "ז) אם הסיר המזוזה לבודקה ודעתו לחזור ולקובעה יש להסתפק אם יברך כשחוזר וקובעה הרב לשון למודים א\"ח סי' ט' והרב אדמת קודש ח\"א סי' י\"ח מסיק דצ\"ל עי\"ש והב\"ד ברכ\"י סי' רפ\"ו אות יו\"ד זכ\"ל ח\"א אות מ' ועיין פ\"ת סי' רפ\"ט אות א' וא\"כ סב\"ל וכ\"כ אמ\"ש כלל כ\"א אות ב' דלא יברך והיינו אם בא לקובעה באותה שעה תכף אחר הבדיקה אבל אם שהה בנתים ועשה הסח הדעת שעסק בעסקים אחרים כל כהא יברך כשיבוא לקבוע אותה עיין בן איש חי הלכות שנ\"ב בפ' כי תבוא סוף אות ח':" + ], + [ + "ח) סעי' ב' השוכר בית מחברו וכו' עיין יפה ללב ח\"ג אות א:" + ], + [ + "ט) שם בהגה ואפי' שכר בית בחזקת שיש לו מזוזה עיין ברכ\"י אות ב' מ\"ש בענין אם הוא להיפך ששכר בחזקת שאין לו מזוזה כדי לקיים מצוה זו ואח\"כ מצא שקבע המשכיר מזוזה אי הוי מקח טעות עי\"ש:" + ], + [ + "י) שם וכשיצא לא יטלנה בידו. שם בבריתא מביא מעשה ע\"ז באחד שנטלה בידו ויצא וקבר אשתו ושני בניו ר\"ל. ב\"ח ואפי' וזה נכנס וזה יוצא ובה שעתא שניהם היו נכונים זה להוציא מזוזתו וזה להכניס את שלו תיכף לא יטלנה דלא פלוג רבנן ברכ\"י אות ה' זכ\"ל או' מ' פ\"ת או' ז':" + ], + [ + "יא) שם וכשיצא לא יטלנה בידו עיין ברכ\"י אות ג' שכתב דאם הוא מקום שאינו מוצא מזוזה לבית שהוא רוצא עתה לדור בו והיא רחוקה ממנו שתבוא לידו כדאי הם הגאונים רבינו האי ורב אחא שאמרו דאם קבעה מיד בבית אחר לל\"ב לסמוך עליהם בשעת הדחק:" + ], + [ + "יב) שם וכשיצא לא יטלנה בידו ומהאי טעמא פסק בשו\"ת שיבת ציון סי' ק\"י במי שמכר ביתו ולא כתב עם כל מה שבתוכו ורוצה המוכר לטול המזוזות הקבועים ביתדות בפתחי החדרים או ישלם לו דמיהם. וכתב דהדין עם הלוקח דאף דפסקינן בח\"מ סי' רי\"ד סי\"א המוכר בית סתם לא מכר אלא כל מה שמחובר בטיט אבל מה שמחובר ביתדות לא מיקרי חבור משום דבגמרא הוא אבעיא דלא אפשיטא והמע\"ה היינו דוקא בדבר שהמוכר יכול להחזיק בו גם אחר המכירה משא\"כ במזוזות דאינו רשאי ליטול ואין לו אלא תביעת דמים א\"כ נקרא הלוקח מוחזק ואפי' לצאת י\"ש א\"צ לשלם לו עי\"ש פ\"ת או' ח':" + ], + [ + "יג) שם בהגה ואם הקפיד על מעותיה וכו' אבל ב\"י כ' בשם ה\"ר מנוח טוב לשלם לו אבל אין מוציאין ועיין באה\"ג או' ו' שו\"ג או' ה' ברכ\"י או' ד':" + ], + [ + "יד) שם ואם שכר הבית מעכו\"ם וכו' ואח\"כ בסוף השכירות יוצא משם נוטלה ויוצא וכן כששוכרו לעכו\"ם יטלנה מיד קודם שיכנס לשם העכו\"ם ש\"כ או' ג':" + ], + [ + "טו) שם ואם שכר הבית מעכו\"ם וכו' ואע\"פ שדרכם של עכו\"ם לשכור לישראל אחר. אך כיון שעכשיו אינו נכנס הישראל שני מיד יקח המזוזה בל\"י:" + ], + [ + "טז) שם נוטלה ויוצא עיין בשאילת יעב\"ץ ח\"ב סי' קכ\"ב שכתב דמה שאמרו נוטלה ויוצא הוא ע\"ד חיוב משום דילמא אתי למעבד בה מידי דביזיונה פ\"ת או' ט':" + ], + [ + "טו\"ב) שם בהגה ועכו\"ם שבקש וכו' עיין בת' באר שבע סי' כ\"ו ובשאלת יעב\"ץ ח\"ב סי' קכ\"ו וברכ\"י או' ו' מ\"ש בזה:" + ], + [ + "חי) סעי' ג' הכל חייבים וכו' והטעם איתא בקדושין דף ל\"ד ע\"א והביאו ש\"כ סק\"ד משום דהו\"ל מצות עשה שאין הזמן גרמא ועוד דכתיב למען ירבו ימיכם והנהו נמי בעו חיים:", + "תם ונשלם שבח לאל בורא עולם ש' בסת\"ר לפ\"ק בש\"א לחודש רחמים" + ] + ] + ] + }, + "schema": { + "heTitle": "קול יעקב על שולחן ערוך", + "enTitle": "Kol Yaakov on Shulchan Arukh", + "key": "Kol Yaakov on Shulchan Arukh", + "nodes": [ + { + "heTitle": "אורח חיים", + "enTitle": "Orach Chayim" + }, + { + "heTitle": "יורה דעה", + "enTitle": "Yoreh De'ah" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Kol Yaakov on Shulchan Arukh/Hebrew/merged.json b/json/Halakhah/Acharonim/Kol Yaakov on Shulchan Arukh/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..8fa55d8e88a7d2b21dc9f162b9dfa828dc5247ca --- /dev/null +++ b/json/Halakhah/Acharonim/Kol Yaakov on Shulchan Arukh/Hebrew/merged.json @@ -0,0 +1,3576 @@ +{ + "title": "Kol Yaakov on Shulchan Arukh", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Kol_Yaakov_on_Shulchan_Arukh", + "text": { + "Orach Chayim": [ + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + [ + "א) בשם ה' נעשה ונצליח", + "ספר קול יעקב", + "סעיף א' מצות תפילין וכו' עד למועדה. בטור כתב עד למועדה מימים ימימה, וכ\"כ הלבוש, רבינו זלמן אות א' וכן הוא האמת, ומה שלא כתוב בספרי הש\"ע ב' תיבות מימים ימימה, כתב רוח חיים אות א' ט\"ס הוא דנפל בספרים:" + ], + [ + "ב) שם ופרשת שמע וכו' כתב בספר הכונות בדרושי ק\"ש דרוש ו' בשם האר\"י ז\"ל שצריך לכתוב בתפילין ובמזוזה דל\"ת זו דאחד גדולה ועבה כשיעור ד' דלתי\"ן קטנות. והביאו מג\"א סע\"ק א', ואם לא כתב דל\"ת זו גדולה כשיעור ד' דלתי\"ן מאותו כתב, רק כתבה גדולה משאר אותיות, כל שיש בה שיעור ד' דלתי\"ן קטנים מאד סגי. פרמ\"ג, אשל אברהם אות א', ועיין בדברינו ליו\"ד סי' ער\"ד אות י\"ז וסי' ער\"ה אות כ\"ד:" + ], + [ + "ג) שם בהגה וצריך לכותבם בסדר הזה וכו' ואין חילוק בין ש\"י לש\"ר, כן פסק מרן בב\"י להלכה, ודלא כהגהות סמ\"ק דכתב בשם רבינו יחיאל דבש\"ר שהם ד' קלפים אין להקפיד בסדר כתיבתן, ואע\"ג דהרשב\"ש סי' תרל\"ב החזיק בדברי הגהות סמ\"ק, אין הלכה כן. מחב\"ר אות ב', חק\"ל סי' ז', זכ\"ל אות ת', שע\"ת אות ג', וכ\"כ מלא\"ש כלל ח' אות א' בחכמה קה\"ס סי' ט' אות א', אמרי שפר כלל כ' אות א' בסתם ולא חילקו בין ש\"י לש\"ר:" + ], + [ + "ד) סופר שכתב כמה פרשיות לזוגות תפילין ש\"ר בב\"א ונזהר בכתיבתן לכותבם על הסדר שיהיו כל ד' פרשיות של כל ראש כס' אך נתערבו אח\"כ כל הפרשיות ולא ניכר בכל ד' שיקח מהם אם אלו שלקח כתובו' כס' דמשכחת לה דפ' ראשונ' שלקח היא כתובה אחרונ' לג' אלה המצורפות עמה וכיוצא, טעונים גניזה, מחב\"ר אות ג', שע\"ת אות ב', זכ\"ל אמ\"ש כלל כ' אות א', ואין להתיר מכח ס\"ס, ספק שמא נזדמנו בידו כל הד' פרשיו' כסדרן ואת\"ל לא נזדמנו כל הד' פרשיות כס' שמא הלכה כמ\"ד לא בעינן ב\"פ ש\"ר כס' דכיון שנתערבו הפ' א\"א שיזדמנו ד\"פ יחד שנכתבו כסדר והוי האיסור מוחזק יותר מן ההיתר, וכה\"ג לא עבדינן ס\"ס כמ\"ש הש\"ך סי' ק\"י בדיני ס\"ס אות ל\"ג:" + ], + [ + "ה) אם נתקלקלה פ' אחרונה ש\"ר יכתוב אחרת תחתיה משא\"כ אם נתקלקלה פ' אחת מהקודמות צריך לכותבה היא וכל הפ' שאחריה, מחב\"ר או' ד', שע\"ת או' ב' זכ\"ל:" + ], + [ + "ו) תפלין שנקרע, כדין ס\"ת שנקרע. דרכי משה בשם הכל בו, ועיין ביו\"ד סי' ר\"ף סעי' א' ובדברינו שם אות א':" + ], + [ + "ז) שם כסדר הזה וכו'. ואם לאחר שכ' כסדר נפסלו אחת או שתים מהפרשיות הראשונות, וידוע לו בברור שיש לו פרשיות אחרות דוגמת אלו שנפסלו שנכתבו קודם אלו האחרונות מותר לצרפם, ואע\"פ שלא נכתבו הפרשיות מתחלה לצרפם לאלו הפרשיות כי אם לפרשיות אחרות, אבל אם יש לספק אם נכתבו מקודם אם לאו פסול, עבודת הגרשוכי סי' ס', א\"ר אות א' י\"א הגה\"ט פרמ\"ג מש\"ז או' א' ישועות יעקב אות ח', שע\"ת אות ב' מאמ\"ר אות א' מלא\"ש כלל ח' או' ב' בחכמה, קה\"ס סי' ט' או' ב' בלשכ\"ה אמ\"ש כלל כ' או' א'. ואע\"ג דהרב חק\"ל בא\"ח סי' ז' כתב דיש להשיב על עבודת הגרשוני מ\"מ כיון דכל הפו' הנז' סברי כותיה הכי נקטינן:" + ], + [ + "ח) שם, ואם שנה פסול, פרשה המוקדמת בתורה שכתבה באחרונה, [כגון שכתב פ' והיה כי יביאך קודם פ' קדש], יכול לכתוב עוד פרשיות המאוחרות לה ולצרפם אליה, [דהיינו שיכתוב פ' והיה כי יביאך, שמע, והיה אם שמוע, ולצרפם אל פ' קדש], וכן המאוחרות שכתבן בראשונה, [כגון שכתב והיה כי יביאך שמע, והא\"ש, ואח\"כ כתב פ' קדש], יכול לצרפם לפ' המוקדמת מתפלין אחרים שנפסלו בהם פ' המאוחרות, ואם א\"א לו לצרפם צריכים גניזה, ר\"ז או' א', ויש אומרים דאם הפך בפרשיות שכתב והיה כ\"י קודם קדש להניחם בתפילין כך, נפסלה גם פ' קדש וכן פ' ב' וג' או ג' וד' נפסל מן ההפוך ולמטה כל הפרשיות ואין יכול עוד לצרף להם פ' אחרות, אבל מה שנכתב קודם הפיסול דהיינו שכתב קדש, והיה כ\"י. ואחר כך כתב והא\"ש קודם שמע, הראשונות כשרות ולא נפסלו אלא מן ההפוך ולמטה חק\"ל חא\"ח סי' ז' [וזכ\"ל כתב בקיצור], ומשמע מדברי הרב ז\"ל דה\"ה אם נמצא טעות בתפילין בפ' א' או ב' נפסל מהטעות ולמטה ואין יכול לצרף עוד לפרשיות אחרונות פרשיות אחרות אם יש לו שנכתבו מקודם כיון שנכתבו פרשיות האחרונות בפיסול דלא שנא בין אם הפך פ' לחברתה בין אם כתבה אחר הטעות דזה וזה נכתבה בפיסול, ונן נוהגים פה בגדאד יע\"א דאם נמצא טעות או פיסול בפ' א' או בב' ראשונות, ויש לו דוגמת אלו הפרשיות שנפסלו שנכתבו מקודם, אין מצרפים לפרשיות אחרונות משום שנכתבו האחרונות בפיסול, אבל אם נכתבו כל הד' פרשיות בכשרות ואח\"כ אירע פיסול בפ' א' או בשתים ראשונות, ויש לו דוגמת אותם הפרשיות שנפסלו שנכתבו מקודם לאלו האחרונות מצרפין כמ\"ש באות הקודם, ואם נפסלה פ' אחת מן פרשיות הראשונות ש\"ר ע\"י דבוק או פרוד, ואין מבורר לנו אם נעשה בשעת כתיבה או אחר שנכתבו כל הד' פרשיות בכשרות יש להתיר לצרף לפרשיות אחרונות פרשיות אחרות אם יש לו שנכתבו מקודם מחמת ס\"ס, ספק שמא נעשה זה הדבוק או הפרוד לאתר שנכתבו כל הד' פרשיות בכשרות, ואת\"ל שנעשה בשעת כתיבה והוו להו שאר הפרשיות נכתבו בפיסול שמא הלכה כמ\"ד פ' ש\"ר לא בעינן כס' עיין לעיל או ג' וזה הס\"ס מתהפך, ועוד שמא ה' כר\"ז, ונראה דבש\"י נמי יש להתירן בכה\"ג. דאיכא מאן דאמר במרדכי דבתפלין ש\"י אף אם הם שלכ\"ס אין להקפיד והעתיקו הב\"י בסי' ל\"ד ומשד\"ר שם. ואיכא לעשות ס\"ס בכה\"ג ספק שמא נעשה זה הדבוק או הפרוד לאחר שנכתבו כל הד' פרשיות בכשרות ואת\"ל שנעשה בשעת כתיבא והו\"ל שאר פרשיות נכתבו בפיסול שמא הלכה כמ\"ד פ' ש\"י לא בעינן כס' ועוד שמא הלכה כר\"ז דהר\"ז לית ליה נכתבו בפיסול דכתב פרשיות המוקדמות בתורה שכתבן באחרונה יכול לכתוב עוד פרשיות אחרות המאוחרות לה ולצרפם אליה וכן המאוחרות שכתבן בראשונה יוכל לצרפם לפ' המוקדמת מתפלין אחרים שנפסלו בהם פרשיו' המאוחרו' והיינו דוקא למנהגנו אבל במקום שאין מנהג יש להתיר בכ\"ג בין אם נכתבו כל הד' פרשיות בכשרות ואח\"כ אירע בהם פיסול בין אם נמצא טעות בפ' הראשונות שנכתבו פרשיות האחרונות בפיסול בין אם היפך בפרשיות כגון שכתב פרשת והכ\"י קודם פ' קדש ויש לו פ' קדש שנכתבה קודם אלו הפרשיות מותר לצרפה לפ' והכ\"י ופ' קדש שנכתבה באחרונה יכול לכתוב פרשיות המאוחרות לה ולצרפם אליה. ובנמצא טעות בפרשיות ראשונות ויש לו דוגמת אלו הפרשיות שנפסלו שנכתבו קודם אלו התפלין מותר לצרפם לפרשיות האתרונות מכח ס\"ס שמא הלכה כמ\"ד לא בעינן כס' ואת\"ל הלכה כמ\"ד בעינן כס' שמא הלכה כר\"ז דמותר לצרף בכ\"ג וזה הס\"ס מתהפך ועוד שמא דעה\"ג מתיר בכ\"ג לצרף והביאוהו האחרונים כנז\"ל והוה ליה החק\"ל יחידי בדבר ואע\"ג דלא קימ\"ל כהנך סברות מ\"מ לענין ס\"ס עבדינן כמ\"ש רה\"ג בס' זבחי צדק ח\"ב סי' ק\"י בדיני ס\"ס אות קנ\"ח דעבדינן ס\"ס אפילו בסברא דחויה ואפילו הפך מרן ומור\"ם עי\"ש אמנם במקום שיש מנהג אין להקל דקשה לבטל המנהג עיין באה\"ט סי' תקנ\"א סק\"ז וסי' תר\"ץ ס\"ק ט\"ו וס\"ח סי' קי\"ד:", + "ואם כתב פ' והכ\"י קודם פ' קדש, אף למנהגנו שאין מצרפין אם נכתב בפיסול מ\"מ יש להתיר בפרשת קדש לכתוב ג' פ' המאוחרות ולצרפם אליה כיון שיש מתירין הפתח הדביר ח\"ב בקו\"א סי' ל\"ד בשם האדני פז בת' סי' מ\"ו שנשאל כזה והעלה להתיר, וכן התורה לשמה כ\"י הביאו הה\"ג מוהרי\"ח בס' רב פעלים סי' ד' נסתפק בזה והעלה להכשיר מדברי מרן ז\"ל ש\"ע סי' ק\"ח סעי' א', וממ\"ש הר\"ש ז\"ל בנגעים פרק י\"ד משנה יו\"ד ומהר\"י קורקוס שם עי\"ש, והטעם דחשבי להאי פרשת והכ\"י כמאן דליתא דמי ופ' קדש נשארה בכשרות ומשו\"ה יוכל לכתוב ג\"פ האחרונות ולצרפם אליה אבל פ' והכ\"י אסור לצרף אליה פ' קדש שנכתבה קודם לה כיון שנכתבה בפיסול דלא שנא מנמצא טעות בפרשת קדש ואח\"כ כתב והכ\"י דאין מצרפין לפ' והכ\"י פרשת קדש שנכתבה מקודם למנהגנו דבנמצא טעות בפרשת קדש הוי פ' והכ\"י כאלו נכתבה מקודם וכ\"כ התורה לשמה שם דפ' והכ\"י פסולה משום שנכתבה בפיסול:", + "ואם יש לסופר פ' קדש או פ' קדש ופ' והכ\"י ורוצה לכתוב ד\"פ של תפילין מחדש וקודם שהתחיל לכתוב נתכוון שאם תפסל פ' קדש או קדש והכ\"י בשעת כתיבה ולא ירגיש אלא אחר שיגמור כל הד\"פ יצרף אלו פ' שיש לו שנכתבו מקודם במקומם, מנהגנו להקל דכיון שהתנה עליהם מתחלה לא הוו פרשיות האחרונות נכתבו בפיסול:" + ], + [ + "ט) שם לכתחלה יכתוב של יד קודם וכו' וכ\"כ מרן בב\"י בשם מהרי\"א, אבל הרב ב\"ח כתב דדעת הטור דיכתוב תחלה ש\"ר ואח\"כ ש\"י, וכ\"כ א\"ר אות ב', עט\"ז בס\"א אות א', ר\"ז אות א', וכן הוא ע\"פ קבלת האר\"י ז\"ל בספר הכוונות בדרושי תפילין דרוש ב' וז\"ל תחלה צריך שיכתוב התפילין ש\"ר ויתקנם לגמרי ויתפרם וישחירם ואח\"כ יכתוב ש\"י ויתקנם וישחירם: גם צריך ליזהר לכתוב כל הד' פ' ש\"ר או כל הד' פ' ש\"י רצופים יחד, ולא יפסיק ביניהם בשום דבר כלל ועיקר וכ\"ש באמצען, ואם הוא זקן או חולה ואינו יכול לכתוב כל הד' פרשיות ביחד יכתוב ג' פ' הראשונות יחד ואח\"כ יכתוב הד' לבדה, ואם ג\"ז קשה לו יכתוב עכ\"פ ב' פרשיות הראשונות יחד ולא יפסיק ביניהם בשום אופן, ואחר כך יכתוב ב' פ' אחרות ביחד. והנה אם כתב ב' הפרשיות הראשונות בלבד יחד והפסיק ואח\"כ בא לכתוב פ' שמע צריך שבתחלה יעביר הקולמוס בה ויכתוב על תיבת וידבר של פ' קדש ועל תיבת והיה כי יביאך. שבפ' שניה ואח\"כ יכתוב מפ' שמע ואילך ועי\"כ נקרא קצת חיבור, ואס כבר כתב בתחלה ג' פ' אז יעביר הקולמוס גם על תיבת שמע שבפ' ג' ואח\"כ יכתוב הפ' הד' כולה ביחד: גם קודם שיתחיל לכתוב יתפלל ויאמר יהר\"מ ה' או\"א שתשרה שכינתך במעשה ידי ותצליחני בכתיבתי זאת שאני כותב תפילין אלו לשם יחוד קבה\"ו לשם קדושת מצות תפילין שצויתנו ה' אלקינו, ותצילני מטעות הכתיבה ומטעות הכוונה וכן יה\"ר, ואח\"כ יתחיל לכתוב עכ\"ל. ועיין עוד לקמן סי' ל\"ד שכתבנו שם יה\"ר יותר בארוכה משם מצ\"ש יעו\"ש:", + "וכתב מלא\"ש כלל י\"ז אות י\"ג וז\"ל ומ\"מ פשיטא דאין בפלוגתא זו כי אם משום הידור לכתחלה אבל כ\"ע מודים דבין הקדים ש\"ר ובין הקדים ש\"י התפילין כשרים בלי שום פקפוק עכ\"ל. וכתב עוד מלא\"ש שם אות יו\"ד בבינה וז\"ל, ודע שמ\"ש הבאה\"ט ס\"ק ג' בשם ספר הכוונות לכתוב כל הד' פרשיות ש\"ר או של יד רצופים ולא יפסיק בשום דבור כלל עי\"ש, אינו מצד הדין כי אם מצד חסידות ודברים טובים ויקרים הם לסופר הראוי לדברים כאלו כגון שהוא זהיר וזריז ואומן וכחו יפה וידיעתו בהלכות כתיבת סתו\"ם רחבה ויראתו שלימה, אבל מי שאין בו דברים הללו כולם לענ\"ד יש לחוש הרבה שע\"י הכתיבה הרצופה בלתי שינוח בנתים יעף ויגע ויקלקל יותר ממה שיתקן, על כן יותר טוב לענ\"ד להפסיק בין הכתיבה לנוח כדי שיעצור כח לתקן המלאכת שמים כהלכה, ומה' ישא ברכה עכ\"ל, והביאו הקה\"ס סי' כ' או' ו' בלשכ\"ה והסכים לדבריו:", + "ומ\"ש בספר הכוונות דאם הפסיק בין הפרשיות דיעביר הקולמוס על תיבה ראשונה של כל פו\"פ הנכתבה מקודם כתב האמ\"ש כלל כ' אות ג' בשולי היריעה בשם הבגדי ישע דאין לעשות כן עיין שם הטעם. ונראה שכן ראו להורות, והטעם מפני דגם מדברי הרב עצמו נראה דאין כ\"כ חובה לחזור ולהעביר הקולמוס על הפרשיות הקודמות דהא כתב נקרא קצת חיבור משמע דאין חיבור שלם. ועוד איכא למיחש כי שמא בהעברת הקולמום תשתנא האות לאות אחרת כמו ריש תהיה דלית ויחזור ויתקנה, ונמצא כותב שלא כסדרן יבא לתקן ונמצא מקלקל ח\"ו כי העברת הקולמוס על התפילין צריך אומנות גדולה כי האותיות דקות ובנקל יבא האדם להכשל ח\"ו ע\"כ שוא\"ת עדיף כמ\"ש אלא התיקון הוא שאם אירע מקרה ולא יכול להשלים כל הד' פרשיות ביחד אם יודע לכוין בכתיבת תפילין חוזר לכוין בכללות כוונת הפרשיות שנכתבו מקודם, דהיינו אם אירע שכתב ב' פרשיות של ראש ונשארו שנים כשחוזר לכתוב הב' יחזור לכוין של\"א פסוקים שיש בד' פ' של תפילין הם כנגד וכו' וכ\"א אזכרות הם כנגד וכו' ופרשה א' עשרה פסוקים כנגד וכו' ופרשה ב' כנגד וכו' ויחזור לכוין כי ד' פרשיות הם. כנגד ד' אותיות הוי\"ה ופ' א' כנגד יו\"ד של הוי\"ה וע\"ב וקס\"א, ופ' ב' ה' וס\"ג וקמ\"ג וכו' ועי\"ז יהיה חיבור כל הד' פרשיות ביחד, ועיין לקמן סי' ל\"ד סדר הכוונות:" + ], + [ + "י) סעי' ב' בשל ראש יכתוב כל אחת וכו'. היינו לכתחלה אבל בדיעבד כשר, עיין לקמן סעי' מ\"ז:" + ], + [ + "יא) סעי' ג' יכתבם בדיו שחור וכו'. לאו דוקא תפילין אלא ה\"ה ספרים ומזוזות, כ\"ה בב\"י, וצ\"ע דכאן סתם המחבר דבכל מין דיו כשר רק שתהיה שחורה ומשמע אפילו לכתחלה, וביו\"ד סי' ער\"א סעי' ו' כתב דלכתחלה יעשנו מעשן השמנים ובדיעבד כשר משאר דיו, וכן הרמ\"א כאן כתב דלכתחלה יכתוב בדיו העשוי מעשן השמנים, וביו\"ד כתב דלכתחלה יעשנו מדברים הבאים מן העץ, ועיין פרמ\"ג א\"א אות ב' שהקשה קושיה זו והניח בצ\"ע, וכן א\"ר אות ד' כתב צ\"ע ועיין עו\"ת אות ג':" + ], + [ + "יב) שם בהג\"ה ולכתחלה יחמיר לכתוב בדיו העשויה מעשן וכו'. עתה הסופרים אין כותבים בזה הדיו מפני שהוא מתקלקל ונמחק בנקל, אלא לכתחלה כותבים בדיו העשוי מעפצים וקנקנתום כמו שסתם מרן כאן דבכל דיו כשר רק שתהיה שחורה, ועיין ש\"ך ביו\"ד סי' ער\"א אות י\"א, ובדברינו שם אות ט\"ו ואות י\"ז שכתבנו שנהגו לעשות הדיו ממי עפצים וקנקנתום לבד ואין לשנות כי מנהג אבותינו תורה היא:", + "ועתה חדשים מקרוב באו שמתחכמים לבשל העפצים באספירט\"ו עם מים כדי שיהא הדיו מבהיק ביותר, וידוע שזה האספירט\"ו גורם שאחר ימים מועטים שיקפוץ הדיו מן הקלף ויהיה פירודים באותיות ויפסלו הסתו\"ם ח\"ו וא\"כ מי שעושה זאת גורם שיהיה מחטיא את הרבים אשר אין קץ לעונשו ועתיד ליתן את הדין וכל המשנה ידו על התחתונה שלא התירו אלא לבשל העפצים עם מים ולא בדבר הגורם שיקפוץ הדיו ויפסול האותיות, וצריך להשגיח בזה הקונה סתו\"ם כדי שלא יהא בחשש מתבטל מן המצוה ומברך ברכה לבטלה, ולאיים על הסופר שמא הוא מן המעט שממעטים ביראת שמים ומערים במלאכת שמים ונותן בתוך המי עפצים את הדבר הרע הזה כדי שיהא מעלה ברק ואחריתו מעלה אבק, וע\"כ לא יקנו סתו\"ם ממי שעושה זאת ולא ישגיחו על הברקה ולשומעים יונעם ועליהם תבא ברכת טוב:" + ], + [ + "יג) דיו הנעשה בתערובת סתם יינם, יש מתירין לכתוב בו סתו\"ם, באר עשק סי' ק\"ט, דב\"ש סי' קס\"ב, ויש אוסרים, מעשה רוקח על הרמב\"ם פ\"א מהל' תפילין הל' ד', מלא\"ש כלל ד' אות ג' בחכמה, וגם הרב דב\"ש בסי' קס\"ד חוכך להחמיר דכתב וז\"ל, ומ\"מ דבר שבקדושה וכתיבת כמה אזכרות של שם חמיר טפי, ונכון לקדש עצמינו במותר לנו ולהרחיק מן הכיעור ומן הדומה לו עכ\"ל, והביאו קה\"ס בס' ג' אות ג' ועיין ב\"י יו\"ד סוף סי' קכ\"ג וש\"ע שם בסי' קל\"ד ויד אליהו סי' ל\"ה, ועיין פחד יצחק אות ד' ערך דיו שכתב בשם הגהות מהר\"ר גא\"ל על ש\"ע א\"ח סי' ל\"ב אות א' וז\"ל שמעתי שיש נזהרים מלכתוב סתו\"ם מדיו שקונים מן הגוים אלא מדיו כשר הנעשה ע\"י ישראל עכ\"ל עי\"ש, וכ\"כ מלא\"ש שם:" + ], + [ + "יד) דיו א\"צ לעשות אותה לשמה. באר עשק סי' ק\"ט, קה\"ס סי' ג' אות ג', מלא\"ש כלל ד' אות ג', אמ\"ש כלל ד' אות א':" + ], + [ + "טו) שם כתב אפילו אות אחת בשאר מיני צבעונים וכו' פסולים. משמע אף שמתפהו בדיו, א\"ר אות ה' ער\"ה אות א', ישי\"ע אות ד' ועיין לקמן סוף אות קמ\"א, וה\"ה כשכתב בדיו אלא שזרק זהב או שאר מיני צבעונים עליהם לא מהני חיפוי בדיו, א\"ר שם ישועות יעקב שם, וכן משמע בעו\"ת אות ה':" + ], + [ + "טז) אם זרק עפרות זהב על האותיות מעביר הזהב וכו' אבל כל זמן שאינו מעביר הזהב, התפילין פסולים דכתב העליון מבטל התחתון, ב\"י עו\"ת אות ה', יכתב עו\"ת שם וזהב דנקט לרבותה וכ\"ש שאר מיני צבעונים עי\"ש, ואע\"ג דכל זמן דלא מעביר פסול לא הוי שלא כ\"ס כיון שאינו כותב אלא מעביר ונשאר התחתון ממילא, עו\"ת שם, פרמ\"ג א\"א אות ב' ומלא\"ש כלל ו' אות ת' בחכמה ואות י\"ג בבינה, כתב שנפסל משום ח\"ת, והביא ראיה מספר גט פשוט סי' קכ\"ה סע\"ק ל\"ז עי\"ש, אבל הקה\"ס סי' ח' אות י\"ג בלשכ\"ה דחה ראיותיו ויישב דברי הג\"פ כדעת הש\"ע עי\"ש, ועיין ברכ\"י תי\"ד סי' רע\"ו אות ט\"ז ובמחב\"ר כאן אות ה':" + ], + [ + "יז) שם מעביר הזהב וכו'. ואפילו אם זרק זהב על אותיות רבות יכול להעביר הזהב מעל האותיות וישאר כתב הדיו מתוקן, ולא אמרו בזה מחזי כמנומר ודלא כהדרישה ולחם חמודות, א\"ר או' ז' ברכ\"י ביו\"ד סי' רע\"ו או' ט\"ו:" + ], + [ + "יח) שם אבל אם זרק הזהב על אות מאזכרה וכו' עיין בדברינו ליו\"ד סי' רע\"ו או' כ\"ב ואו' כ\"ג:" + ], + [ + "יט) סעי' ד' צריך שלא תדבק שום אות וכו'. אם האות גדול ונדבק בסופו באופן שאם נגרר מה שדבוק ישאר צורת אות, יש מכשירים [ר\"ל בלא גרירת הדבוק] ר\"ז, מחה\"ש או' א' כנה\"ג הגה\"ט בשם הרד\"ך, עו\"ת או' ו' אמ\"ל בנגיעת האותיות או' ל\"א לד\"א סי' י\"ב או' ל\"א בי\"מ או' נ\"ו, אבל המג\"א סע\"ק ג' כתב יש להחמיר (ר\"ל לגרור הדבוק עיין מחה\"ש) וכ\"כ הלכה ברורה או' ג' א\"ר או' ח' יד אהרן הגה\"ט ר\"ז או' ה', וכן מנהגנו פה בגדאד יע\"א, דבכ\"ג שנדבק האות מגררין הדבוק וכגין שלא נשתנית צורת האות כמ\"ש לקמן סעי' י\"ח וסעי' כ\"ה, אבל אם נמצא כזה בשעת קריאת ס\"ת אין להוריד הס\"ת, והגם דמנהגנו דאפי' בדבוק אות לאות מוציאין ס\"ת אחר (עיין לקמן אות כ\"ח) כיון שכל הפוסקים הנ\"ל מתירים ובכללם הפוסקים שכתבו מנהג זה הכי נקטינן:" + ], + [ + "כ) וכתב עוד כנה\"ג שם בשם המאירי, דאם אינו דבוק האות בעצמו אלא התג אחד דבוקה בחברתה כשר (יש מפרשים תג של אות זה דבוק בתג של אות אחרת. ר\"ז או' ה' שע\"ת או' ז'. ויש מפרשים ששני האותיות דבוקים ע\"י תג אחד. מחה\"ש יוסף אומץ סי' מ\"א) ובשם הרלנ\"ח כתב נראה שהרמב\"ם חולק עי\"ש, וכ\"כ עו\"ת או' ז' דיש להחמיר. מג\"א סע\"ק ג' הלכה ברורה או' ג' א\"ר או' ז' וכ\"כ הפר\"ח באה\"ע סי' קכ\"ה או' י\"ח, יד אהרן הגה\"ט ר\"ז או' ה' אמ\"ל בנגיעת האותיות או' ל\"א לד\"א סי' י\"ב או' ל\"א, בי\"מ או' נ\"ז, מלא\"ש כלל ו' או' ד' בחכמה, קה\"ס סי' ז' או' א'. ולענין דינא כיון דכל הפוסקים חלקו על הרב המאירי, יש להחמיר ולגרור הדבוק בין אם נדבק תג של אות זה בתג של אות אחרת, ובין שנדבק אות באות ע\"י תג א':" + ], + [ + "כא) שם בהגה. שלא יחסר אפי' קוצו של יו\"ד וכו'. עיין בדברינו לסי' ל\"ו בצורת היו\"ד:" + ], + [ + "כב) סעי' ה' צריך שיכתוב בימינו וכו'. ואם כתב בשמאלו פסול וכו', היינו בשולט בימין, אבל שולט בשתי ידיו אם כתב בשמאל כשר. מג\"א סע\"ק ד' א\"ר סע\"ק יו\"ד הלכה ברורה או' ד' ישועות יעקב או' ו' ר\"ז או' ז' הגר\"א או' ט\"ו חידושי רע\"ק קה\"ס סי' ג' אות ז' ומיהו בעל נפש יחוש לעצמו שכיון שמניח תפילין בשמאל צריך לכתוב דוקא בימין כמ\"ש בסה\"ק כף החיים סי' כ\"ז או' ל\"א יעו\"ש ועוד עיין לקמן סי' ער\"א או' כ\"א:" + ], + [ + "כג) שם. אם אפשר למצוא אחרים וכו'. משמע דאם א\"א למצוא אחרים כתובים בימין יניח אלו שנכתבו בשמאל, ולענין ברכה כתב בית שמואל באה\"ע סי' קכ\"ג סע\"ק ד' דלא יברך עליהם, וכ\"כ א\"ר אות יו\"ד, יד אפרים חידושי רע\"ק מחה\"ש סע\"ק ד' פרמ\"ג א\"א סע\"ק ד' קה\"ס סי' ג' או' ז' ודלא כלבוש:" + ], + [ + "כד) שם. ואיטר יד שמאל דידיה הוי ימין, ואם כתב בימין פסול. מג\"א סע\"ק ה' א\"ר אות יו\"ד הלכה ברורה אות ה' ר\"ז או' ז' קה\"ס סי' ג' אות ז' אמ\"ש כלל ב' או' ה'. והיינו אם אפשר למצוא אחרים, אבל אם א\"א למצוא אחרים יניח אלו שנכתבו בימין דידיה, ר\"ז שם, והיינו נמי בלא ברכה כמ\"ש באות הקודם, ועיין בסה\"ק כף החיים שם שכתבתי דאפ' אם כותב בשמאל ועושה כל מלאכתו בשמאל וכתב תפילין בשמאל דלפום דינא שרי מ\"מ בעל נפש יחוש לעצמו ואין לקנות תפילין אלא ממי שכותב בימק וגם עושה כל מלאכתו בימין יעו\"ש:" + ], + [ + "כה) ואם כותב בימין ושאר מלאכתו עושה בשמאל, או שכותב בשמאל ושאר מלאכתו עושה בימין אין לקבלו לסופר, ובדיעבד אם כתב כשר כמו שולט בשתי ידיו. פרמ\"ג א\"א סע\"ק ה' קה\"ס סי' ג' אות ז' וכ\"כ אמ\"ש כלל ב' או' ה', אבל בשם השנות חיים כתב דאפי' לכתחלה יש לקבלו לסופר, וכ\"מ בישו\"ע או' וא\"ו, מיהו צריך לכתוב ביד ימין כמש\"ל אות כ\"ב:" + ], + [ + "כו) כתב הרמ\"ע סי' ל\"ח מעשה באחד שהיה גדם ותופס הקולמוס בשפתיו וכותב סתו\"ם ופסלם מפני שאין דרך כתיבה בכך, והביאו עו\"ת או' י\"ז וכתב דה\"ה כיוצא בזה דלאו דרך כתיבה הוא אפי' ליכא אחרים אין לברך על תפילין שנכתבו בכה\"ג, משמע דוקא דלא יברך עליהם, אבל מניחם בלא ברכה אם א\"א למצוא אחרים, אבל המג\"א סע\"ק ה' כתב בשם הרמ\"ע ופסלו אפי' א\"א למצוא אחרים, וכ\"כ הלכה ברורה אות ה' ר\"ז אות ז' קה\"ס סי' ג' אות ז'. משמע מדבריהם דאם א\"א למצוא אחרים דבלא ברכה נמי לא יניחם, ועיין חידושי רע\"ק דכתב על דברי המג\"א לא מצאתי שם כן אלא דהרמ\"ט למד דין זה מדין כתיבת השמאל, וכיון דאנן קימ\"ל דכתב בשמאל אם אין תפלין אחרים מניחים בלא ברכה, י\"ל דה\"ה בכותב בפה עי\"ש, ועיין א\"ר אות יו\"ד:" + ], + [ + "כז) סעי' ו'. אין צריך לשרטט וכו' כתב ב\"ח דהש\"ע פסק כדעת התוספות והרא\"ש בשם ר\"ת שאם יודע ליישר בלא שרטוט אין רשות בידו לשרטט כל השורות דהו\"ל הדיוט, ועוד כיון דאיכא בעל העטור ורבינו שמחה דפסולין בדיעבד שרטוט בתפלין, הילכך אין לשרטט כ\"א השטה העליונה דצריך עכ\"פ משום דאסור לכתוב ג' תיבות בלי שרטוט, אבל לא ישרטט ד' צדדים דדילמא עביד מילתא יתרתא לדידהו ופוסל בתפלין, אבל הרב בהגהת הש\"ע נמשך אחר המחמירים, וכתב דצריך לשרטט ד' צדדים והוא הגיה תיבת צריך עכ\"ל הב\"ח עי\"ש, וכן הגרסא בהדיא בעו\"ת אין לשרטט, ועי\"ש באות י\"ב וי\"ג וכך היתה הגרסא לפני מג\"א, עיין סע\"ק ו' ומחה\"ש שם לבושי שרד שם הלכה ברורה או' ז' מאמ\"ר או' ז' ברכ\"י אות א':" + ], + [ + "כח) שם כ\"א שטה עליונה ואם לא שרטט גם שטה העליונ' אף דעבד איסורא התפלין כשרים. כן משמע מדברי ר\"ז אות ח' דכתב וז\"ל, בתפילין א\"צ שרטוט כ\"א בשטה העליונה מפני שאסור מדברי סופרים לכתוב לכתחלה ג' תיבות מפסוק מכתבי הקודש בלא שרטוט עכ\"ל, משמע דבדיעבד אם כבר כתב אין לפסול, וכ\"ב פתחי עולם ומטעמי השלחן או' י\"ט בשם הגר\"א דאם לא שרטט אפי' שי' העליונה לדעת המחבר או מכל צד לדעת הרמ\"א לר\"ת אפי' בדיעבד נפסל ולפי מה דקימ\"ל בס\"ת לשרטט כולה אין לנו ראייה לפסול ע\"כ והטעם כיון דאפסיקא הלכתא בש\"ס דמגי' דף י\"ח ע\"ב ומנחות דף ל\"ב ע\"ב דתפילין לא בעי שרטוט והא דצריך לשרטט שי' עליונה משום דאסור לכתוב ג' תיבות בלא שרטוט כדאיתא ביו\"ד סי' רפ\"ד כמ\"ש בפוסקים א\"כ איסור זה אינו נוגע במצות תפלין אלא על האדם כדי לכתוב ביושר כמ\"ש מחה\"ש ס\"ק ז' וש\"ך שם משו\"ה אין לפסול בדיעבד וכ\"מ מת' רבינו עקיבא איגר סי' נו\"ן והביאו פ\"ת סי' רפ\"ח או\"ה שכתב וז\"ל דמאחר דהל\"מ בעי שרטוט במזוזה אי כתב בלא שרטוט לא שמה כתיבה עכ\"ל משמע הא גבי תפלין דאינו הלל\"מ א\"ל שרטט שמה כתיבה וכשירה. וכן אירע מעשה בעירנו בגדאד יע\"א בסופר א' שכתב כמה תפילין בלא שרטוט אפי' שטה העליונה, והתיר הגאון רי\"ח טוב נר\"ו." + ], + [ + "כט) שם ואם אינו יודע ליישר הכתב וכו' ואפי' אם יודע ליישר הכתב אפי' בלי שרטוט, אם משרטט כדי לכתוב יותר נאה ויותר ישר, כיון שאינו עושה בדרך חומרא אלא כדי לכתוב יותר ביושר אינו נקרא הדיוט. ב\"י, ר\"ז אות ח' וכתב פרמ\"ג א\"א אות ו' דאין בו לא הדיוטות ולא מילתא יתירתא:" + ], + [ + "ל) שם ולא ישרטט בעופרת וכו' ה\"ה בשאר מיני צבעונים כגון השחור והאדום ב\"י, וכ\"כב ש\"ע יו\"ד סי' רע\"א סעי' ה' עופרת וכיוצא בו וכ\"כ האחרונים:" + ], + [ + "לא) שם מפני שמקום השרטוט נשאר צבוע, ואם שרטט בדיעבד בשאר מיני צבעונים יש מכשירים, לחם חמודות הל' ס\"ת או' כ\"ה, א\"ר או' י\"ג ר\"ז או' ח' אבל הרב הלבוש או' ו' פסל, וכתב פרמ\"ג א\"א או' ט' לדעת הלבוש אף אם שרטט בדיו פסול, ואף בין השטין אסור לשרטט, והקה\"ס סי' ג' אות ג' בלשכ\"ה כתב על הלחם חמודות דאינו מוכרח (ומ\"ש בלחם חמודות על הלבוש דבהל' תפלין סי' ל\"ב סעי' ו' כתב דאם שרטט בעופרת פסול, ובהל' ס\"ת סי' ער\"א סעי' ה' לא הזכיר שום פיסול כתב קה\"ס בלשכ\"ה שם וז\"ל, י\"ל דהלבוש י סמך את עצמו על מ\"ש בהל' תפילין שפסול ועיין ב\"י אה\"ע סי' קכ\"ה עכ\"ל) וגם הרב מלא\"ש כלל ה' אות ה' בבינה הקשה על הא\"ר ועל הבנ\"י (הובא בקה\"ס שם) מב\"י אה\"ע סי' קכ\"ה וכתב וז\"ל דמהתם ילפינן להכא דמלבד חסרון השרטוט החיובי איכא עוד חששא לענין כתב ע\"ג כתב עכ\"ל, ועיין פ\"ת סי' ער\"א או' ט\"ו:" + ], + [ + "לב) סעיף ז' הל\"מ וכו' ואם שנה פסול קאי אכולם. ביאורי הגר\"א אות כ\"ד וכן הוא בש\"ע דר\"י אות ט' מלא\"ש כלל ב' או' ג' בחכמה, ומ\"ש העט\"ז ויש מי שכתב שכשר, היא סברת המרדכי וכבר כתב ב\"י וב\"ח דלא קימ\"ל כוותיה ועיין א\"ר אות י\"ד:" + ], + [ + "לג) שם ומצד הבשר גוררים הרבה וכו' וצריך להשגיח שלא ישאר על העור קודם שיכתוב עליו קרום מן חלק של צד הבשר שהוא דוכסוסטוס ולא מבעיא בתפלין שאסור לכתוב על הדוכסוסטוס אלא אפי' מזוזה שמצוה לכתוב על הדוכסוסטוס כמבואר ביו\"ד סי' רפ\"ח, אפ\"ה צריך שלא ישאר על העור קרום דק, דהא בדוכסוסטוס צריך לכתוב על צד השער ואי כותב על אותו קרום הרי כותב על הדוכסוסטוס לצד הבשר מחה\"ש או' יו\"ד, וסי' על זה מה שיוכל לקלוף ולהפריש במחט אפי' קליפה כחוט השערה זה הוא משיורי דוכסוסטוס, ואפי' אם אות אחת כתובה עליו פסול. קה\"ס סי' ב' או' ט' מלא\"ש כלל ב' אות ב' בחכמה:" + ], + [ + "לד) סעיף ח'. צריך הקלף להיות מעובד וכו', ויניח העור בסיד עד שיפול השער מאליו ואם מוציאה קודם לכן לא יכתוב עליו דהוי דיפתרא, מג\"א סע\"ק ט', א\"ר או' י\"ז, ר\"ז או' יו\"ד, קה\"ס סי\"ב או' ו', מלא\"ש כלל ב' או' ב' בחכמה, ועיין אמ\"ש כלל ג' חו' ג':" + ], + [ + "לה) שם. וצריך שיהיה מעובד לשמו וכו', עיין בדברינו ליו\"ד סי' ער\"א, דשם ביארנו כל הדברים הצריכים לעבוד:" + ], + [ + "לו) שם. או לשם ס\"ת וכו', אבל אם התחיל לכתוב לשם ס\"ת ונפסל בשם, אסור לכתוב על הנותר תו\"מ, א\"ר או' ט\"ז דקדק כן משם הלבוש קה\"ס סי' כ\"ה או' ב', ואפי' אם הזכיר בשעת העבוד גם לתו\"מ ג\"כ אסור, לשכ\"ה שם, ויש מתירין לכתוב עליו תפילין, אבל לא מזוזה, נוב\"י מה\"ת חי\"ד סי' קע\"ד, והביאו מלא\"ש כלל כ\"א או' ה' בחכמה, והרב פרמ\"ג א\"א או' יו\"ד התיר גם למזוזה עי\"ש וכיון דפלוגתא היא, לכתחלה אין לעשות כן, אבל בדיעבד אם כבר כתב אין לפסול, ואפי' לדעת האוסרים, אפשר לומר לא אסרו אלא לכתחלה, אבל בדיעבד אם כבר כתב לא פסלי:" + ], + [ + "לז) סעיף ט'. אם עבדו נכרי וכו', ולהרא\"ש כשר אם ישראל עומד וכו', ואם הישראל נותנו לתוך הסיד לשמו, מניח את הנכרי בלבדו להוציאו לתקנו וא\"צ לסייעו עוד, מג\"א סע\"ק י\"ג, א\"ר אות י\"ז, ה\"ב אות י\"א, ר\"ז אות י\"ב, ועיין בדברינו ליו\"ד סי' ער\"א אות יו\"ד:" + ], + [ + "לח) סעי' יו\"ד. כשמסמנין הנקבים במרצע כעין אותיות. משמע אותיות בעינן הא נקובים כך לסי' לא מהני, פרמ\"ג א\"א אות י\"ב, ועיין א\"ר או' י\"ח שכתב וז\"ל, ומ\"מ אותם שאינם רוצים להטריח את עצמם ואינם מסמנין את העורות כפי הדין הגמור, אלא ממלאין גומא אחת או שתים ממנין ידוע ואומרים שדי בזה לא יפה הם עושים, ואסור לסמוך על זה עכ\"ל:" + ], + [ + "לט) שם. אין חוששין וכו', וצריך לבדוק אח\"כ אחר הסי' כדי שלא יתחלפו עורות העבודין לשמן בשאינן עבודין לשמן, מלא\"ש כלל ג' אות ז' בחכמה, עוד צריכים להשגיח מאד לאחר העבוד, כי לפעמים הנכרי מניח מטליתים על הנקבים שהיו בעור, והמטליתים אלו מסתמא מעור שלא נעבד לשמה, ובקושי הם נכרים לאחר העבוד כ\"א נגד השמש, מחה\"ש ס\"ק י\"א, מלא\"ש שם, קה\"ס סי' ב' אות ו':" + ], + [ + "מ) סעי' י\"א. עור שעבדו וכו', עיין ט\"ז ס\"ק ו' שכ', מזה נשמע דיכולים לחזור ולתקנו, ועיין דב\"ש סי' קס\"א, שתמה על הש\"ע והלבוש שציינו על טור יו\"ד סי' רע\"א, ואח\"כ בהגיע שם השמיטוהו, וכתב וז\"ל, ולא ידעתי הטעם אם הוא בשביל שהמציאות קשה ומילתא דלא שכיח להעשות ולבטל עבוד הקלפים הנהוג בזמן הזה שריר וקיים, ואם יבטלו אותו ע\"י שרייה או לחלוחית המים לא יוכלו לחזור ולתקנו יפה ע\"י מתוח ועבוד אחר מחדש דמגמר בעתיקא קשה מחדתא, ולהוסיף על העבוד שכבר נשלם מבלי בטול ומתוח לא יועיל ליחשב לשמה, כדקי\"ל בגיטין פרק הנזקין דלא מהני העברת קולמוס על האזכרה שנכתבה שלא לשמה להכשירה לשמה וכו' עכ\"ל עי\"ש, ועיין זר\"א ח\"ב סי' קי\"ח:" + ], + [ + "מא) סעי' י\"ב. יהיה הקלף מעור בהמה וכו'. בתשובת הרמ\"ע סי' ל\"ז כתב שיש מעלות שעור השליל של חיה יותר הגון למצוה משאר עורות, ועור שליל של בהמה עדיף מעור העוף, ועור העוף עדיף מעור חיה, ועור חיה עדיף מעור בהמה, ואלו מעלות או כולם נבלות או כולם שחוטות, אמנם שליל של בהמה שחוטה קודם לשליל חיה נבלה, וה\"ה עור בהמה שחוטה קודם לעור חיה נבלה. והביאו שכנה\"ג בהגה\"ט אות ג' עו\"ת אות כ' א\"ר או' י\"ט (וכתב א\"ר שם וצ\"ע בעור בהמה שחוטה ושליל של נבלה מי קודם) פרמ\"ג א\"א אות י\"ד, כרם שלמה ע\"ז הסעיף (וכתב כר\"ש שם וז\"ל בהמה טמאה שנולדה מטהורה או טהורה שנולדה מטמאה בשו\"ת יד אליהו סי' ב' פסק להחמיר עי\"ש, ובסי' ל\"ה פוסק לאסור עור של בהמה רובעת ונרבעת לכתוב עליו תו\"מ עי\"ש עכ\"ל) באה\"ט סע\"ק ט\"ו. ועיין ה\"ס סי' ב' או' א' לשכה\"ס אות ד' שהביא ת' הרמ\"ע ועל מ\"ש של שחוטה מעלי טפי מנבלה, כתב בשם חת\"ס וז\"ל לא משמע כן מש\"ס דשבת דף ק\"ח סוף ע\"א) ועיי\"ש מה שתירץ. ועיין להמלא\"ש כלל ב' או' ב' בבינה שכתב על קושיית ח\"ס וז\"ל, אמנם הרמ\"ע עצמו פשיטא שהרגיש בזה שכן סיים באותה תשובה וז\"ל וידוע שמדין הגמ' כל מין טהור כשר, אפי' נבלות וטרפות שבו וכו' וכונתו פשוטה דהגם שמצד י הדין אין קפדיא מ\"מ מצוה מן המובחר יש מהטעמים שכתב עכ\"ל:" + ], + [ + "מב) שם אבל לא מעור בהמה וכו', ואפי' שאר ספרים שיש בהם שמות אסור לכתוב על עור בהמה טמאה, מג\"א סע\"ק י\"ד א\"ר אות י\"ט הלכה ברורה אות י\"ב ר\"ז או' י\"ד, וכתב פרמ\"ג א\"א או' י\"ד וז\"ל כל שיש בו שמות כתובים בפי' שאנ\"מ אבל אם רק ברמז לסי' השם י\"ל דשרי לכתוב, וה\"ה ספרי הש\"ס ופוסקים כה\"ג שרי עכ\"ל:" + ], + [ + "מג) סעי' י\"ג. יהיה הקלף שלם וכו' נקב קטן כחודה של מחט וכשמעביר עליו דיו נסתם שאין האות נחלקת לשנים אינו נקרא נקב וכותבין עליו, ב\"י אמ\"ל בדיני נקב וקרע, לד\"א סי' י\"ד אות א' בי\"מ בדיני נקב אות א':" + ], + [ + "מד) שם. דהיינו שלא תהא האות נראית וכו'. ואם הנקב קטן וכשמעביר עליו הקולמוס נסתם הנקב בדיו, אפי' שהנקב נראה נגד השמש לאחר הכתיבה כשר כיון שאין נרגש בקולמוס, ב\"ח שכנה\"ג הגב\"י או' ו' עו\"ת אות כ\"א, מג\"א אות ט\"ו א\"ר או' כ' מאמ\"ר או' ט' ר\"ז או' י\"ז מלא\"ש כלל ז' או' ג' בחכמה, וכתב קה\"ס סי' ז' או' ב' כגון אם הוא במקום שהאות הוא עב והדיו מקיף את הנקב מכל צד עי\"ש, אבל הט\"ז סע\"ק ז' כתב אם הנקב נראה נגד השמש פסול, והרב אמ\"ל בדיני נקב וקרע כתב בדיעבד כשר (ונ\"ל מה שציין על הט\"ז סע\"ק ז' ט\"ס הוא וצ\"ל מג\"א סע\"ק ט\"ו, והבין כלבוש שהמג\"א מתיר בדיעבד) וכ\"כ לד\"א סי' י\"ד אות א' בי\"מ אות א' וכן יש לנהוג דלכתחלה אין לכתוב על שום נקב אם הוא בענין שלאחר הכתיבה יהיה נראה נגד השמש, ובדיעבד יש להתיר אם הדיו מקיפו מכל צד (וכתב הקס\"ה שם וז\"ל ונ\"ל דיש לדבק קצת קלף מבחוץ וימלא את הנקב בדיו עכ\"ל) אבל אם חלל הנקב נראה לעין שנראית האות חלוקה לשתים במקום הנקב אפי' אם הדיו מקיפו מכל צד פסול, ר\"ז אות ט\"ז וי\"ז:" + ], + [ + "מה) ואם לא הרגיש בו הקולמוס אלא שאנחנו רואים שהדיו יצאה דרך הנקב אל עבר השני של הקלף פסול. מלא\"ש שם:" + ], + [ + "מו) שם. שלא תהיה האות נראית בו חלוקה לשתים, אבל אם הוא גדול שהאות נראית בו חלוקה לשתים פסול ולא מהני אפי' אם התינוק יוכל לקרותו, ב\"ח. א\"ר או' כ' עטז\"ק:" + ], + [ + "מז) הא דבעינן שלא יהא הנקב גדול שאות נראית חלוקה לשתים דוקא כשניקב קודם כתיבה, אבל אם ניקב לאחר שנכתב אפי' אם נחלק לשתים כשר אלא דבעינן תינוק שיוכל לקרותו, ב\"ח שכנה\"ג הגב\"י או' ז', עו\"ת או' כ\"א. א\"ר או' י\"ח, אם יש בארכה שעד הנקב בשיעור הכשר אות זו בלי צרוף מה שמהנקב ולמטה, או שהנקב אינו מפסיק כל עובי האות, אלא נשאר מעוביה חוט דק שלם במקום הנקב עי\"ש:" + ], + [ + "מח) סעי' י\"ד. הסופרים הזריזים וכו', והדק ממנו לפ' והא\"ש שהיא יותר גדולה ט\"ס הוא ונתחלף והא\"ש עם והיה כי, שפ' והיה כי היא יותר גדולה מפ' שמע, אבל פ' והא\"ש היא ארוכה כמו פ' קדש ועוד יותר מעט, וכן היא הגרסא בב\"י שלפנינו, וכן הוא בר\"ז או' ט\"ו, קה\"ס סי' כ' או' ג'. וכן הגיה י\"א בהגב\"י ברכ\"י או' ה' הגרא\"ו על הש\"ע או' ל\"ו, והביאו מלא\"ש כלל י\"ז או' ה' בבינה, ועיין מאמ\"ר או' יו\"ד:" + ], + [ + "מט) שם. ובזה יתמלאו כל הבתים וכו', והלבוש כתב שהסופרים שלהם עושים תיקון אחר, אע\"פ שעושים כל הקלפים בעובי אחת עושים כל הקלפים של הפרשיות באורך אחת שמניחין גליון יתר בסוף הפרשיות הקצרות עי\"ש, והביאו באה\"ט סע\"ק י\"ח מלא\"ש כלל י\"ז או' ג' בחכמה, קה\"ס סי' כ' או' ג', ועיין מש\"ז או' ז', וכתב קה\"ס שם וז\"ל, אבל בזמנינו כמדומה שגם זאת אינם עושים ולית מאן דחש לה, עכ\"ל, וכן עתה בזמנינו, לא ראינו הסופרים מאן דחש לה, ונראה הא דאין מקפידים ע\"ז משום שיש תיקון אחר שצריך לכרוך כל פ' ופ' בקלף אחד ומניחה בבית שלה, כמ\"ש מרן בסעי' מ\"ד, ויש למלאות הבתים עד\"ז דהיינו פ' קדש יכרוך עליה קלף דק מאד, ופ' והיה כי יכרוך בקלף עב יותר, וכן פ' שמע יכרוך בקלף עב, וגם כורך עליה יותר ובזה יתמלאו כל הבתים. וסומכין הסופרים על זה המכניס הפ' לבתים:" + ], + [ + "נ) סעי' ט\"ו אם לאחר שנכתב ניקב וכו', אבל בירושלמי משמע וכו', כתב השו\"ג או' ל\"ד וז\"ל, לא הביא רבינו הירושלמי הזה, אלא לחוש לכתחילה, דסתם ואח\"כ מחלוקת הלכה כסתם, הלכך אי ליכא תפילין אחרים כי אם אלו מניחם בברכה עכ\"ל, וכ\"כ תוספת שבת בספר פלאים קה\"ס סי' ז' או' ז' אמ\"ש כלל יו\"ד או' ב', ועיין לבוש על הט\"ז סע\"ק י\"ד ובדברינו לקמן או' ס\"ט:" + ], + [ + "נא) שם. שגם בפנים צריך שיהא מ\"ג ואם אין הנקב ממלא כל החלל אע\"פ שהנקב הוא סמוך לאות ממש שלא נשאר קלף חלק אפי' משהו בין האות להנקב שבתוכה, מ\"מ היא חשובה מ\"ג גם במקום הנקב ע\"י קלף החלק שבתוכה מצד הב' של הנקב ט\"ז סוף סע\"ק ח', א\"ר או' כ\"ב, ר\"ז או' י\"ט, נוב\"י מה\"ק חי\"ד סי' ע\"ה, וי\"א חלק שבצד אחד אינו מועיל לצד השני, ובעינן שתהא האות מ\"ג מכל רוחותיה, וכל שהגיע הנקב לעובי האות פסול לדיעה זו, מאמ\"ר או' י\"ג, וכ\"כ נהר שלום או' ט\"ו קה\"ס חקירה ד' בד\"ה הן ועיין לקמן אות ס\"ט:" + ], + [ + "נב) זה שניקב כל חלל האות אם אפשר לגרור קצת ממנו מעוביו ולעשותו מ\"ג, ותשאר צורתו עליו מותר, מלא\"ש כלל ז' או' א' בחכמה קה\"ס סי' ז' או' ז':" + ], + [ + "נג) שם. ניקב רגל הפנימי של ה\"א וכו', אבל שאר פוסקים מצריכים כמלוא אות קטנה ושיעור אות קטנה היינו יו\"ד, מג\"א סע\"ק ט\"ז ה\"ב או' י\"ד, ר\"ז או' י\"ט, אמ\"ל בדיני נקב וקרע או' ג' לד\"א סי' י\"ד מלא\"ש כלל ז' או' ד', קה\"ס סי' ז' או' וא\"ו:" + ], + [ + "נד) שם. בהג\"ה והכי הלכתא, וכן הסכימו האחרונים ז\"ל ר\"ז שם אמ\"ל שם לד\"א שם מלא\"ש שם קה\"ס שם וכן עיקר:" + ], + [ + "נה) שם. רגל הימיני וכו' וה\"ה אם נפסק קצת עוביו וכל האורך קיים אלא שנתמעט ברחבו שמתחלה היה הקו רחב ועכשיו נתמעט רחבו, אם נשתייר חוט דק כמו וא\"ו או יו\"ד דקה כשר, שהרי אם עשה רגל מתחלתו דק כשר, ב\"י בשם הר\"מ והביאו מג\"א סע\"ק ט\"ז ה\"ב או' י\"ד ר\"ז או' י\"ח, א\"א או' ט\"ז, אמ\"ל בדיני נקב וקרע אות ג', לד\"א סי' י\"ד אות ג', וכ\"כ שאר האחרונים:" + ], + [ + "נו) שם. אם נשתייר ממנו מלא אות קטנה וכו' ואפי' נשתייר מלוא אות קטנה צריך להיות שלא נדמה לאות אחרת, דאי נדמה לאות אחרת פסול, הרמב\"ם סוף פ\"א מהלכות תפלין הביאו מלא\"ש כלל ז' או' ד' בחכמה, וצריכים להשגיח אם הרגל השמאלי עומד כנגד מה שנשאר מן הימיני, דאם אינו כן פשיטא שאין עליה צורת ה\"א, קה\"ס סי' י\"ז או' וא\"ו. אמ\"ש כלל יו\"ד או' א' ועיין אמ\"ש שם בצורת ההי\"ן פסוקות:" + ], + [ + "נז) שיעור אות קטנה הוי גם לאותיות הפשוטות, כגון וא\"ו זי\"ן נו\"ן, דאם נשתייר מלוא או' קטנה דידהו, כלומר ו' קטנה או נו\"ן קטנה וניכר יפה שהוא ו' או נו\"ן כשר, ב\"י אמ\"ל בדיני נקב וקרע אות ג', לד\"א סי' י\"ד או' נ', בי\"מ בדיני נקב וקרע או' וא\"ו:" + ], + [ + "נח) סעי' ט\"ז. נפסק אחת מהאותיות הג\"ה הפשוטות כגון וא\"ו או' זי\"ן וכו', עיין מ\"ש באו' שקודם לזה:" + ], + [ + "נט) שם בהגה או שנפסק וכו', עיין ט\"ז או' ט\"ז ואו' ט' ועיין א\"ר או' כ\"ד, באה\"ט או' כ', ומ\"ש הבאה\"ט שאין לדברי המג\"א הבנה, עיין לבוש, ונהר שלום סע\"ק ה' ועיין ביד אפרים מ\"ש ענין נפלא בזה עי\"ש:" + ], + [ + "ס) שם. אם תינוק שאינו ל\"ח היינו שאינו מבין את הענין, [דהיינו פי' המלות, ר\"ז פרמ\"ג] אבל יודע ומבין את האותיות היטב ט\"ז סע\"ק י\"א, א\"ר או' כ\"ה, ר\"ז או' ב' פרמ\"ג במש\"ז או' י\"א קה\"ס סי' י\"א קה\"ס סי' ו' או' ב':" + ], + [ + "סא) שם. ול\"ט דהיינו שאינו יודע לקרות, ט\"ז או' י\"ב וכתב פרמ\"ג וכל שיודע לקרות האותיות אע\"ג דאין בקיא כ\"כ בצורת האותיות כל שאומר שאין בו צורת אות פסול הוא, אבל מחה\"ש כתב באות י\"ט לא טפש מקרי שעכ\"פ יודע ומבין היטיב אותיות בטוב, וכ\"כ ר\"ז שם, מלא\"ש כלל כ\"ה אות ח' בחכמה:" + ], + [ + "סב) שם. וא\"צ לכסות כתב הט\"ז סע\"ק יו\"ד, דהך נפסק מיירי שנפסק מאורך האות ולמטה לגמרי, ולא נשאר ממנו רק החלק שקודם ההפסק, אז תלוי בקריאת התינוק אם ספק לנו אם נשאר כשיעור האות, אבל אם נשתייר גם מלמטה מן ההפסק חלק מן הרגל, צריך לכסות בפני התינוק חלק הנשאר אחר ההפסק עי\"ש, והביאו מאמ\"ר או' י\"ג והסכים לדבריו, וכתב שם ואין חילוק בין אם ההפסק הוא דק או עב, והיינו בלא תיקון, אבל תיקון מהני אם ההפסק הוא דק עי\"ש, וכ\"כ הפרמ\"ג במש\"ז סע\"ק יו\"ד על דברי הט\"ז, דאם ההפסק ניכר להדיא אינו מועיל צירוף תינוק לתקן, אבל אם אינו ניכר להדיא מהני תינוק לצרפם ולתקן ואין בו משום שלכ\"ס, ואפי' אם נעשה ההפסק בשעת כתיבה, וכגון שנפסק שלא ע\"י נקב דאם נפסק ע\"י נקב אינו מועיל תיקון משום שלא הוקף גויל מתחלה עי\"ש, וכ\"כ אמ\"ש כלל ט' או' ב', אבל י\"א דאם ההפסק הוא דק מהני קריאת התינוק לצרף חלק התחתון לחלק העליון אף בלא תיקון, ב\"י בשם המאירי הביאו אורים גדולים למוד ט' ועיי\"ש עוד למוד י\"ג א\"ר אות כ\"ה, ישועות יעקב או' י\"ד, ש\"כ סי' ר\"ף או' ח', ועיין מטה יוסף סי' א' זכור ליצחק סי' ל\"ו, והיינו דוקא שנפסק אחר הכתיבה, אבל קודם הכתיבה אליבא דכולהו פסול עד שיתקן, אלא אם נשאר בחלק העליון שיעור אות קטנה דידהו, ומנהגנו פה בג'דאד יע\"א כסברא הראשונה, דאם ההפסק ניכר להדיא מכסין בפני התינוק מן ההפסק ולמטה, ואין מועיל בו תיקון, ואם אינו ניכר להדיא מכשירין ע\"י תינוק:" + ], + [ + "סג) שם וא\"צ לכסות לו שאר אותיות וכו', כתב הכנה\"ג בהגב\"י דדוקא שלאחריו א\"צ לכסות, אבל מה שקודם צריך לכסות, וכן נהגו ואפי' מה שלאחריו צריך לכסות שטה התחתונה ע\"כ, וכ\"כ מג\"א סע\"ק י\"ט לד\"א סי' ט\"ו או' י\"ד קה\"ס סי' וא\"ו אות ב', אבל הב\"ח באה\"ע סי' קכ\"ה כתב שא\"צ לכסות לא לפניו ולא לאחריו וכ\"כ הלבוש בזה הסעיף פרמ\"ג א\"א אות י\"ט וכ\"מ לשון הש\"ע א\"ר או' כ\"ה י\"א בהגב\"י אמ\"ל בדיני בדיקה ע\"י י תינוק או' י\"ד, וכן נוהגין פה בג'דאד יע\"א, כשמראין לתינוק שום אות שיש בו ספק, שאין מכסין לא לפניו ולא לאחריו: [", + "ולאחר שהראו לתינוק את האות וקרא אותו כראוי, כגון שנסתפק לנו באות כ\"ף שנראית כמו בית, וקרא אותו כ'ף, אז מותר לתקנו ולעשות כ\"ף מהודר ויפה, אמ\"ש כלל ו' או' א' ובשם עצ\"ל כתב שא\"צ לתקנו, וכשר כמו שהוא]:" + ], + [ + "סד) שם. בהג\"ה מיהו אם אנחנו רואים שלא נשאר האות כתקונו פסול וכו', וכן אם נפסקו יודי האל\"ף והפא, או יודי העי\"ן והשי\"ן ורגלי התי\"ו וכדומה אע\"פ שהתינוק קורא אותו, מאחר שעינינו רואות שאין האות כהלכתו פסול, ב\"י סי' ל\"ו בשם מהרי\"ק ט\"ז סע\"ק ט' מג\"א סע\"ק כ' א\"ר או' כ\"ו באה\"ט או' כ\"ג אמ\"ל בדיני בדיקה ע\"י ינוקא או' י\"ב, לד\"א סי' ט\"ו או' ב' קה\"ס סי' ו' או' א', והיינו דוקא בלא תיקון אבל תיקון מהני, ב\"י שם ר\"ז שם, ועיין לקמן סעי' כ\"ה ובדברינו שם באיזה אופן מותר לתקן:" + ], + [ + "סה) שם בהג\"ה מיהו אם אנחנו רואים וכו', הא דלא משגחינן בתינוק בפשוט לנו היינו דוקא לחומרא, אבל לקולא משגחינן אע\"פ שמן הדין כשרה אי תינוק דל\"ח ול\"ט קרי בענין שהוא פסול משגחינן ביה, וכן נראה מדברי ספר ב\"ש שהביא ב\"י בסי' ל\"ו בצורת אות וי\"ו שכנה\"ג הגב\"י או' יו\"ד, והביאו אמ\"ל בדיני בדיקה ע\"י ינוקא או' י\"ג לד\"א סי' ט\"ו או' י\"ג, וכתב שם לד\"א וז\"ל, ונ\"ל דבשבת אם אירע שהש\"צ בשעת קס\"ת נסתפק וקרא לתינוק וקרי לה לאות אחרת, ושוב בא חכם וראה שהאות כשרה ע\"פ הדין כיוצא בזה לא משגחינן בתינוק ואין מוציאין ס\"ת אחר, כי הסברא הפך הרב וראייה מב\"ש יש לדחות עכ\"ל, ונראה דה\"ה בתפלין אם אנחנו רואים שהאות כשרה ע\"פ הדין, והתינוק קורא לאות אחרת דלא משגחינן ביה, ואע\"ג דסיים שם הרב לד\"א ובחול יתקנוהו, היינו משום דאפשר לתקן בס\"ת, אבל בתפלין דלא אפשר לתקן משום שלכ\"ס, נראה דיש להקל כמו בס\"ת בשעת קריאה משום שלא להצריכן גניזה, עיין לקמן בדברינו לסי' ל\"ו בצורת החי\"ת בד\"ה וכן, ועיין קה\"ס בחקי ה' שגם כן הקל בתו\"מ כמו בשעת קס\"ת משום שלא להצריכן גניזה, ועוד יש להקל מטעם אחר דכתיבת תו\"מ שלנו היא דקה ותינוקות אין רגילין בה, ע\"כ יש לסמוך על ראיית החכם אם האות כשרה ע\"פ הדין ולא משגחינן בתינוק [ומה שסיים שם השכנה\"ג, ובסימן כ\"ד דאפי' לקולא לא משגחינן בתינוק והוא סותר הקודם ולא נודע על מה רומז כתב שם לד\"א, נראה שהוא דלוג סופר]:" + ], + [ + "סו) דלת שנכתבה קטנה כמין יוד, יש להכשיר ע\"י קריאת תינוק, בי\"י, ר\"ז אות כ\"א, וכן אות זי\"ן שנפסק ומסתפקים בו אם נשאר בו כשיעור אע\"ג שראשו יוצא מב' צדדין, ואין לו שנוי לאות אחרת מהני קריאת תינוק, פרמ\"ג א\"א או' כ':" + ], + [ + "סז) אם התינוקות חולקים אזלינן אחר הרוב. הלק\"ט ח\"א סי' ק' אמ\"ל בדיני בדיקה ע\"י ינוקא או' ט\"ז לד\"א סי' ט\"ו אות ט\"ז קה\"ס סי' ו' אות ד':" + ], + [ + "סח) שם. הא דמכשרינן כשנפסק האות וכו'. כתב הב\"ח לא מכשרינן ע\"י תינוק אא\"כ שנכתב מתחלה כהלכתו ואח\"כ נפסק, אבל אם נכתב מתחלה כך לא מהני תינוק אע\"ג דליכא נקב, והביאו מג\"א או' כ\"ז, וט\"ז באו' יו\"ד דחה דבריו וכתב שאין בזה חילוק אלא ודאי דאם אירע שכתב הסופר איזה אות פשוט ונסתפק לו אם הוא ארוך כשיעור, מראה האות לתינוק ואם קרא אותו כהלכתו כשר. וכ\"כ ר\"ז אות כ' וכתב שכן נוהגים. והא\"ר או' כ\"ה תירץ דהב\"ח מיירי בענין שצריכים לצרף עם קצת האות שנכתב אחר ההפסק, א\"כ צריך דוקא שנכתב מתחלה כהלכתו אבל אם מסתפק בשיעור האות מודה הב\"ח דכשר אף שנעשה בשעת כתיבה, אבל מדברי הלד\"א סי' י\"ד או' ד' נראה דבעי דוקא נכתב בכשרות, ובעירנו פה בגדאד יע\"א נוהגים כס' הט\"ז והא\"ר ור\"ז:" + ], + [ + "סט) שם. הא דמכשרינן וכו' דוקא שנכתב בכשרות וכו', כתב הט\"ז בסע\"ק יו\"ד צ\"ע הא דברי הש\"ע סתרי אהדדי, דבסעי' ט\"ו כתב דלהירושלמי פסול ניקב כל תוכו כדברי הטור, ולפ\"ד כאן כשר בזה אפי' בחוץ, וצ\"ע מה דעתו של הש\"ע בזה, ותימא על רמ\"א שלא כתב בזה כלום עכ\"ל. והבי\"ד סי' כ\"ג תירץ דניקב תוכו של אות שאני דאפי' נכתב מתחלה בכשרות, אם אח\"כ ניקב ולא נשתייר הקף פסול משום דתוכו של אות נחשב כגופו טפי מסביבו, משא\"כ הקלף שחוץ לאות הוא מגוף היריעה ופשיטא שאין נקב פוסל, ולכך דוקא בניקב חוץ לאות הוא דמכשרינן היכא דנכתב מתחלה בכשרות, אבל היכא דניקב תוך האות אע\"פ שנכתב מתחלה בכשרות פסול דהוי כאלו נפסד גוף האות, כיון שניקב עד שהגיע לגוף האות ע\"כ. והביאו אמ\"ל בדין פיסול האותיות או' ד',   והנוב\"י חי\"ד סי' ע\"ה כתב צריך להיות בין אות לאות מ\"ג ואפי' לא נדבקה שהאות רחוק מחבירו אלא שכל הגויל ניטל בין אות לאות, נמצא שאין מפסיק בין אות לאות רק אויר ולא גויל ג\"כ פסול, ואין חילוק בין היה מתחלה נקב בין אות לאות, ובין נעשה אח\"כ כיון שהנקב נתפשט בכל הריוח שבין אות לאות פסול. וס\"ל להירושלמי דה\"ה באותו אות עצמו צריך שיהא גויל מפסיק בין צד זה לצד זה, ולכך אם ניטל כל תוכו של המ\"ם הוי כאלו נדבק צדדי אות המ\"ם זל\"ז, וכמו אות שנדבק לחבירו, ולכך בסעיף ט\"ו פסק כהירושלמי, ואפי' ניקב אחר שנכתב, והיינו חומרא של תי' הא' שכתב הב\"י, ובסעי' ט\"ז חשש לחומרא של תי' ב' ולכך אפי' לא נפסק רק למטה בנקב ואינו תופס הנקב עד אות אחר אם נעשה מתחלת הכתיבה פסול ואין מקום לתמיהתו של הט\"ז דהרב\"י מספ\"ל ואזיל הכא לחומרא והכא לחומרא עי\"ש. וכן תירץ נה\"ש או' ז', ונ\"מ בין ב' הטעמים דלסברת בי\"ד אם ניקב לאחר כתיבה אין קפידא אלא בניקב חלל האות, דזה נחשב כאלו ניקב בגוף האות, אבל ניקב בין אות לאות אפילו ניטל כל הקלף אין קפידא דזה הוא מגוף היריעה, אבל לסברת נוב\"י אם ניקב בין אות לאות ולא נשתייר שום קלף בין האותיות הוא פסול, דזה נחשב כאלו נדבקו האותיות, אבל הלבוש דחה דברי הנוב\"י שדימה לניקב בין אות לאות לנגיעת אות לאות, וכן החיד\"א בס' לד\"א סי' י\"ד אות ד' פסק כבי\"ד, ולענין דינא אם ניקב כל חלל האות ולא נשאר מ\"ג כלל פסול, ואע\"ג די\"א דלא הביא מרן דעת הירושלמי אלא לחוש לכתחלה מ\"מ כיון דדעת הט\"ז בסע\"ק ח' והבי\"ד ונוב\"י ונה\"ש ואמ\"ל והחיד\"א ושאר פוסקים פוסלים הכי נקטינן, ובניקב בין אות לאות ולא נשתייר שום קלף מפסיק ביניהם, אם אפשר יש לגרור קצת ולעשותן מ\"ג לחוש לסברת הנוב\"י, ואם א\"א יש להתיר כסברת הפוסקים הנז\"ל, וכן באם אין הנקב ממלא כל החלל שהבאנו לעיל אות נ\"א אם א\"א לעשותו מ\"ג לאותו צד שיש בו נקב, יש להתיר כיון שיש פוסקים דס\"ל דלא הביא מרן ס' הירושלמי אלא לחוש לכתחלה, ויש פוסקים דלא פוסלים אלא בניקב כל חלל האות כנז\"ל, הילכך אין לחוש אלא לכתחלה, ועיין קה\"ס סי' ז' אות ז':" + ], + [ + "ע) שם אבל אם מתחלה כשנכתב היה שם נקב ונפסק בו וכו', הא דפסלינן כשהיה ההפסק מתחלה, היינו דוקא כשניכר ההפסק אבל אם היה בגויל סדק דק מאד שאינו נראה רק ע\"י הבטה דקה ואינו עובר מבחוץ רק מצד הכתב והוא מהודק ואינו ניכר אלא אם מגביהו באצבעו מאחורי הגויל כשר, מהר\"י הלוי בת' סי' פ\"א והביאו מג\"א סע\"ק כ\"א, מט\"י סוף או' א' אמ\"ל בדיני נקב   וקרע או' ו' לד\"א סי' י\"ד או' ו' קה\"ס סי' ז' אות ד' אמ\"ש כלל יו\"ד או' ב':" + ], + [ + "עא) שם. ואם רגל הכ\"ף הפשוטה וכו' ואפי' ארוכה יותר מן הראוי לה כל שלא היתה מ\"ג פסול, מג\"א סע\"ק כ\"ב ר\"ז או' י\"ט אמ\"ל בדין פסול נגיעת או' באות או' ח' לד\"א סי' י\"ב או' ח' בי\"מ בדין פסול נגיעת אות באות או' ט\"ו, ועיין מ\"ש לעיל או' י\"ט בשם אמ\"ל, ולד\"א ובי\"מ, וצ\"ע על הרבנים הנז' ואכמ\"ל:" + ], + [ + "עב) שם. בלי הקף קלף מתחלתו פסול, היינו בלא גרירה, אבל אם יגרור קצת ממנו וישאר צורת כ\"ף כשרה, מדי דהוי נדבקו האותיות זב\"ז דמותר להפרידם, מג\"א סע\"ק כ\"ז בי\"ד סי' כ\"ד מאמ\"ר או' ט\"ו ר\"ז או' י\"ט אמ\"ל בפיסול נגיעת אות באות, אות כ\"ב, לד\"א סי' י\"ב או' כ\"ב זכ\"ל חי\"ד הל' ס\"ת א\"א, או' ג' פרמ\"ג א\"א או' כ\"ב, דברי מרדכי סי' א' בדף קט\"ו ע\"ג, קה\"ס סי' ז' או' ג' וחקירה ו' מלא\"ש כלל ו' אות ו' בחכמה, וכלל ז' אות ב' בחכמה, ואו' ה' בבינה, אמ\"ש כלל ח' וה\"ה בראשי הלמדין המגיעים לסוף הקלף בגליון של מעלה בלי ה\"ג, דמהני גרירה לעשותו מ\"ג אמ\"ש שם:" + ], + [ + "עג) אם כתב כ\"ף פשוטה מגיע לסוף הקלף בלי ה\"ג וחבר קלף בדבק, ועי\"כ נעשה מ\"ג לא מהני, פרמ\"ג א\"א אות כ\"ב, מלא\"ש כלל ז' אות ב' בחכמה, וכן כל אות שלא היה מ\"ג בשעת כתיבה לא מהני הדבוק מאחריו לעשותו מ\"ג, אבל אם היה חסרות בקלף והדבקו מבחוץ קודם כתיבה כשר, אמ\"ל בדיני נקב וקרע או' ז' לד\"א סי' י\"ד או' ז', ועיין בדברינו ליו\"ד סי' ר\"ף או' י\"ב:" + ], + [ + "עד) דיני ה\"ג אין חילוק בין תפילין לס\"ת, מעדני מלך הל' ס\"ת או' י\"ט קה\"ס סוף חקירה ד':" + ], + [ + "עה) סעי' י\"ז. אם נפל טפה דיו לתוך האות וכו', ואם היא מחסרה קוצה של אות פסול, מג\"א סע\"ק כ\"ג בשם הרד\"ך, וכוונתם שע\"י הטפה עוקץ אחד המעכב כגון קוצה של יו\"ד וכה\"ג, באופן שע\"י שנתוספה דיו על גוף האות שטח העוקץ שוה עם גוף האות ואינו נראה, וכיון שאותו עוקץ מעכב ממילא דלא מהני גרירת   הך טפת דיו משום ח\"ת, פרמ\"ג א\"א או' כ\"ב, מלא\"ש כלל ו' ב' אות בחכמה, ואו' ח' בבינה, קה\"ס סי' ח' או' ב':" + ], + [ + "עו) אם נפלה טפת דיו ונראית כאלו היא גופה של אות אע\"פ שהאות ניכרת להדיא פסול, מג\"א שם משם הרד\"ך, אבל הפר\"ח באה\"ע סי' קכ\"ה או' ט\"ו הביא לשון הרד\"ך, וכתב עליו וז\"ל, ואינו רואה טעם להוראה זו, דאי כשנתעבה הגג או הירך ע\"י טפת דיו שנפל בגוף האות מה בכך, ויכול לתקנו ולחזור ולעשותו דק בקולמוס, ואין כאן ח\"ת, שהרי אם מניחו כך בלי שום גרירה כשר, וכן כשקוץ קטן כל דהוא יוצא חוץ לאות, באופן שאינו משנה בצורת האות כלל, וגם האות ניכרת לל\"ח ול\"ט, גם בזה נ\"ל להכשיר, ודברי הרב ז\"נ בדין זה הם רחוקים מן הדעת עכ\"ל וכ\"כ הישי\"ע או' ט\"ז, ג\"פ סי' קכ\"ה או' ל\"ב י\"ב, הגב\"י מחה\"ש או כ\"ג, [ומ\"ש מחה\"ש שם אלא שלא הבנתי וכו' עיין ישי\"ע באות הנז' ג\"פ שם או' ל\"ז] וכן הוא משמעות לשוו הש\"ע דכתב ואינה ניכרת האות משמע דאם ניכרת אחר נפילת טפת הדיו כשר, וכ\"כ עו\"ח או' כ\"ד, וכ\"כ ב\"י בהדיא באה\"ע סי' קכ\"ה וז\"ל, משמע מדבריהם דלא מפסיל שמתקן ע\"י מחיקה אלא כשנשתנית צורת האות ע\"י הדיו שנפסל בה, אבל כשלא נשתנית צורת האות יכול למחוק טפת הדיו ולא מקרי ח\"ת, מאחר שהאות היתה ניכרת, והכי דייק לישנא דהרא\"ש וסמ\"ג, ובס\"ת מבואר יותר עכ\"ל, ועיין ג\"פ שם או' ל\"ז, וכן נוהגים פה בגדאד יע\"א להכשיר, וכתב מלא\"ש כלל ז' או' ח' בבינה דלא פליג פר\"ח אלא בדין זה, אבל בדין הא' גם הפר\"ח מודה הואיל ונחסר קוץ המעכב:" + ], + [ + "עז) וכן אם נתעבה איזה אות מחמת הכתיבה מרבוי דיו מותר לחזור ולעשותו דק ע\"י גרירה, ואין בזה משום ח\"ת, רק בשם הקדוש צ\"ע אי מותר לעשותו דק מאחר שגם אות עב כשר ואף שהוא עב יותר מכל אותיות השם, כי אין שיעור לעובי האותיות אמ\"ש כלל י\"א או' ב', ועיין אמ\"ל בנגיעת אות באות או' כ\"ג לד\"א סי' י\"ב או' כ\"ג דכתבו אם נתעבה גג או ירך אות ע\"י רבוי דיו אם נמצא כן בב' וה' יתקנוהו לחזור לעשות דק בקולמוס, ואין כאן ח\"ת, ואם נמצא כן בשבת גומרים ' הפ' בברכות ואין מוציאין ס\"ת אחר עי\"ש, אבל בעירנו פה בג'דאד יע\"א, לא ראיתי שנזהרין בזה דאם נתעבה גג או ירך של אות ע\"י רבוי דיו אפי' לכתחלה מניחים אותו כך, ושמעתי הטעם שאומרים כיון שהאות כשר למה נעשה בו גרירה וילך נוי האות." + ], + [ + "עח) שם. אם נפל טפת דיו לתוך האות ואינה ניכרת וכו' כתב הג\"פ באה\"ע סי' קכ\"ה או' ל\"ב, וז\"ל משמע לי דמאי דנקט לתוך האות היינו למעוטי נפלה הטפה ע\"ג האות ואינה ניכרת הטפה שע\"ג בגוף האות אז יכול למוחקה וכו', אבל כשנפלה טפה בתוך האות בין נוגעת בין אינה נוגעת בצד האות הדבר תלוי, אם האות ניכרת ע\"י תינוק יכול לגררה, ואם אינה ניכרת, אינו יכול לגוררה דהוי ח\"ת עכ\"ל, והביאו פ\"ת שם או' י\"ד, ועיין ביו\"ד סי' ער\"ד סעי' ז' ובא\"ה שם או' ה' פ\"ת או' ח'," + ], + [ + "עט) אם נפל מי עפצא או מי קאוי על האותיות ועשה בהם כתמים כתמים, אין לפוסלם כיון שהאותיות ניכרות. ג\"פ שם או' ל\"ז פ\"ת שם או' ט\"ז. אם נפלה טפת דיו על האות והאות ניכרת, עיין בת' נוב\"י חאה\"ע סי' כ\"ה, ועיין פ\"ת שם או' ז' ואו' י\"ז:" + ], + [ + "פ) אם כתב מקצת אות ונפל עליו טפת דיו ומחק הטפה והוי אותה מקצת ת\"ת וגמר האות ע\"י כתיבה פסול, דבעינן שיהיה כל האות ע\"י כתיבה ולא ע\"י חקיקה, מג\"א או' כ\"ג בשם הרד\"ך, ע\"פ פי' לבו\"ש, ויא\"פ וא\"א, וכ\"כ קה\"ס סי' ת' או' ב'. וכן אם נפלה טפת דיו והיא עשויה כמין חצי אות לא אשכחן מאן דשרי להשלים האות ע\"י כתיבה, מג\"א שם בשם מהר\"ם אלשקר סי' ה' פר\"ח בא\"ה סי' קכ\"ה אות ח' מלא\"ש כלל ו' אות יוד בחכמה. אבל הב\"י באה\"ע סי' קכ\"ה מכשיר בשני דינים אלו, וכן פסק רמ\"א שם סעי' ד' והביאו מג\"א באו' הנ\"ל וכן פסק הג\"פ באה\"ע סי' קכ\"ה עי\"ש או' ל\"ד ול\"ו, ואין לחלק בין גט לתפלין, עיין לבוש וכן פסק מאמ\"ר או' ט\"ז. ולענין דינא לכתחלה יש לחוש לדברי האוסרים, ובדיעבד אם כבר נעשה כך יש להכשיר:" + ], + [ + "פא) אם נפלה טפת דיו לתוך חלל בי\"ת, ונראית כ\"פ או שאין שם בי'ת עליה, או שנפלה לתוך אות אחרת, ואין שמה עליה, אין תקנה למחוק, מג\"א אות כ\"ג א\"ר או' כ\"ט. ר\"ז או' כ\"ב, קה\"ס סי' ח' או' ה' אמ\"ש כלל י\"א או' ב'. ואפי' אין הטפה נוגעת בגג הב' כל שאין צורתה עליה נפסל ולא מתכשר ע\"י גרירה משום ח\"ת, פרמ\"ג א\"א, מלא\"ש כלל ו' או' ב' בחכמה, ואו' ה' בבינה, וכתב עוד מלא\"ש שם אם נפלה לחלל דל\"ת ונראה כמו ה', אע\"פ שאין הטפה עומדת מכוון כנגד סוף הגג של הדל\"ת כמו שדרכו של רגל הה\"א להיות עומד, או אם נפלה לחלל טי\"ת ונראה כשי\"ן אע\"פ שאין הטפה נוגעת בשולי או בצדי האות, בכ\"ז אין תקנה לגרור הטפה משום דהוי ח\"ת, ואפי' לא נדמה לאות אחר, כגון שנפלה לחלל חי\"ת או סמ\"ך, אלא שע\"י הטפה נשתנית צורת האות עד שאינו ניכר לתינוק דל\"ח ול\"ט, ואפי' אם התינוק קורא אותו כתקונו, אלא שאנחנו רואים שנשתנה צורת האות ואפי' איננה שנוי גדולה, אלא שעכ\"פ לא נוכל לאמר עלה שלא נשתנה צורת האות כלל ע\"י טפת הדיו, בכל זה אין תקנה לגרור הטפה משום דהוי ח\"ת עי\"ש:" + ], + [ + "פב) אם נפל טפת דיו על אותיות השם מותר למוחקו לצורך תיקון, קה\"ס סי' י\"ב או' י\"ד אמ\"ש כלל י\"א או' ב':" + ], + [ + "פג) אם היה האות כתוב כהוגן ונפל עליו טפת דיו שלא בכוונה והאות נשאר בצורתו כמו שהיה, כתב הפרמ\"ג במש\"ז או' ט\"ו דתליא בפלוגתא שבאה\"ע סי' קל\"א סעי' ה', אבל בס' מלא\"ש כלל ו' או' ט\"ז בבינה, כתב דבזה י\"ל דגם הרמב\"ם מודה דפסול, כיון דכתב העליון מכוסה ואינו נראה כלל, וכן נראה לפענ\"ד מצד הסברא, דע\"כ לא נחלקו אלא אם כתב העליון הוי כתב, אבל כתב התחתון המכוסה, לכ\"ע לא הוי כתב, קה\"ס סי' י\"ד אות ה' בלשכ\"ה, וכ\"כ אמ\"ל בדין נקב וקרע אות יו\"ד בשם הרד\"ך, לד\"א סי' י\"ד אות יו\"ד" + ], + [ + "פד) אם נפלה טפת שעוה על האות או בתוך האות, אע\"פ שהאות אינה ניכרת יכול לגרור השעוה ולסלקה ואין בזה ח\"ת, מג\"א אות כ\"ג פר\"ח אה\"ע סי' קכ\"ה אות ט\"ו, אמ\"ל בפיסולי האותיות אות כ\"א, לד\"א סי' י\"ב אות כ\"א, א\"ר אות כ\"ט, ר\"ז אות כ\"ד מלא\"ש כלל ו' אות ח' בחכמה, וכן אם נטף חלב על האותיות אע\"פ שאין האותיות נראים, מותר לסלקו, קה\"ס סי' ח' אות י\"ב, ואם נפלה טפת השעוה על אותיות השם יחמם הקלף מבחוץ ויסר השעוה, אבל לא יסיר בצפורן שע\"א ש\"ה אות ז' מלא\"ש כלל ט' אות י\"ג בחכמה, קה\"ס סי' י\"א אות ד' אמ\"ש כלל ט\"ו אות ה', ועיין בדברינו ליו\"ד סי' רע\"ו או' י\"ט:" + ], + [ + "פה) שם אין תקנה לגרור הדיו וכו' ודבר פשוט שאפי' אם הטפת הדיו לח עדיק פסול, ט\"ז אות ט\"ו, א\"ר או' כ\"ח, ר\"ז אות כ\"ב קה\"ס סי' ח' אות ה' מלא\"ש כלל ו' סוף אות א' בחכמה:" + ], + [ + "פו) שם דהוי ח\"ת פי' דחוקק התוך של המחק וממילא נשאר מה שאינו מוחק בצורת אות, ט\"ז שם, וכל שנפסל האות משום ח\"ת לא מהני להעביר עליו קולמוס, עו\"ת אות כ\"ה מג\"א אות כ\"ו ר\"ז אות כ\"ט קה\"ס ס' ד' או' ג' מלא\"ש כלל ו' אות י\"א:" + ], + [ + "פז) שם וה\"ה אם טעה וכתב דל\"ת במקום רי\"ש או בי\"ת במקום כ\"ף, אין תקנה למחוק התג וכו' פי' ע\"י המחק של התג אין תקנה, אבל אם רוצה להוסיף עליו דיו ולעשותו עגול ודאי שפיר דמי, וכן בעשה רי\"ש במקום דל\"ת יש תקנה להוסיף דיו ולעשותה מרובעת דדוקא חקיקה פוסלת, וכל שיש תקנה היינו קודם שכתב אות שאחריו אבל לא אח\"כ, דאז הוי שלכ\"ס ופוסל בתפילין ט\"ז אות ט\"ז, מג\"א סע\"ק כ\"ד ה\"ב אות כ\"ב, א\"ר אות כ\"ט, פר\"ח אה\"ע סי' קכ\"ה אות ט\"ו, ר\"ז אות כ\"ג אמ\"ל בפיסול נגיעת אות באות אות כ\"ה, לד\"א סי' י\"ב אות כ\"ה, קה\"ס סי' ח' או' א' בלשכ\"ה, מלא\"ש כלל ו' או' ט' בחכמה, אמ\"ש כלל י\"א אות ב', וכן נוהגים פה בגדאד יע\"א:" + ], + [ + "חף) סעי' י\"ח מ\"ם פתוחה שנדבק פתיחתה ונסתמה אין מועיל לגרור הדבק ולפותחה, משום דהוי ח\"ת וכו'. כתב ג\"פ באה\"ע סי' קכ\"ה אות ל\"ח וז\"ל, ויראה לי כי מ\"ש מהר\"י בן חביב ובנו, וכן הסכים מרן, הפי' דיגרור החרטום של המ\"ם היינו לצאת י\"ח ת' הרשב\"א המיוחסות סי' רל\"ו דס\"ל דצריך לגרור הצד הדבוק, כגון רגל של קו\"ף וכ\"ף שנדבקו דא\"צ למתוק אלא הרגל כי הגג כדין נכתב, ולפיכך כתבו דיגרור החרטום אמנם להרא\"ש אפשר דס\"ל דאע\"ג דבגרירת הדבק לא סגי, מ\"מ כשימחוק מקצתה עד שיפסיד צורת המ\"ם מאיזה מקום שיהיה מצד התחתון וכיוצא וחוזר ומשלימה ע\"י חק יריכות סגי, כיון שנעשה מעשה בגוף האות עכ\"ל, וכ\"כ פרמ\"ג א\"א אות ל' על שם הלבוש, דכל שנגמר על ידי כתיבה שרי, אע\"פ שקצת נכתב בפיסול, והביא לו ראיה מאה\"ע סי' קכ\"ה ס\"ד, וכן קה\"ס בחקירה ב' הביא סברא זו, וכל זה שכתבנו הוא למצוא סמך על מנהגינו פה בגדאד יע\"א, שאין מקפידים למחוק כל הנכתב בפיסול, אלא גוררין מאיזה מקום שיהיה עד שנפסד צורתו ומשלימין ע\"י כתיבה אבל כל הירא וחרד אל דבר ה' לא יזוז מדברי מרן והאחרונים שכתבו צריך לגרור כל הנכתב בפיסול, עיין לקמן אות ק\"ד, מיהו היכא דלא אפשר יש לסמוך על המנהג:", + "[חף) שם ורי\"ש שעשאה כעין דל\"ת יש להחמיר וכו'. כתב ב\"י הטעם דכתיבת המ\"ם פתוחה היא בב' כתיבות דהיינו מתחלה כותבין נו\"ן כפופה ואח\"כ תולין מצדו כמו ו', וא\"כ כל שנעשה הפיסול בו, דהיינו הוא\"ו צריך לגרור כולו, אבל הנו\"ן שנכתבה בהכשר אין לגוררה, לאפוקי ברי\"ש שעשאה כעין דל\"ת דבפעם אחת נכתב הכל בפיסול צריך לגרור כולו עי\"ש, ולפי זה משמע הא דצריך לגרור הוא\"ו היינו דוקא שנדבק בשעת כתיבה שהפיסול נעשה בוא\"ו, אבל אם לאחר שנכתבה האות כתקנה נסתמה, אין צריך לגרור הוא\"ו דוקא, אלא יגרור ממנה מאיזה מקום שירצה עד שלא תשאר צורת מ\"ם, דהיינו שלא יכול התינוק לקרותה מ\"ם, וכ\"כ המג\"א בסע\"ק כ\"ה דשאני בין שנעשה האות בפיסול ובין שנכתב בכשרות ואח\"כ נפסל, וז\"ל שם אם כתב מתחלה רי\"ש ואח\"כ טעה ועשה בו תג כעין דל\"ת, סגי ליה כשיגרור הגג או הירך עם התג ויחזור ויכתבנו כעין רי\"ש, כנ\"ל להל' והמחמיר תע\"ב עכ\"ל, והביאוהו להל' כל האחרונים ז\"ל, וה\"ה אם נפלה טפת דיו על האות לאחר שנכתב כל האות בכשרות ונתקלקלה צורתו שא\"צ לגרור כל האות, אלא יגרור ממנו עד שלא תשאר צורתו, פרמ\"ג א\"א בפתיחה לסי' ל\"ב והיא בסוף סי' ל\"ב בד\"ה השלישי ובאות ב', וכן פסק יד אפרים סע\"ק כ\"ג לדעת הש\"ע, אבל הב\"ח כתב שצריך לגרור כל האות, מלא\"ש כלל ו' אות ג' וכ\"כ קה\"ס סי' ח' אות ה' ויש להחמיר לכתחלה, אמנם אם כתב ה'א במקום דל'ת שכתב ג\"כ הפרמ\"ג במש\"ז אות י\"ז שיגרור רגל היתר, וגם מן הגג עד שלא ישאר צורת דל'ת ויתקן בכתיבה אפשר לומר דגם הב\"ח מודה בזה דא\"צ לגרור הכל, דכיון דגם כשהוא ה'א הרי עכ\"פ שם אות עליו ולא בטלה צורת כתיבה מנה, רק שצריך לתקנה מחדש, לשכ\"ה שם, ואם גורר את הרגל צריך לגרור עד שלא ישאר ממנו כלום, דאם נשאר מן הרגל אפילו כשיעור יו\"ד עדיין צורת דל'ת עליה, לשכ\"ה שם]:" + ], + [ + "פט) אם כתב כ'ף פשוטה במקום ה'א, ימחוק תחלה מן הרגל עד שנעשה דל'ת ואח\"כ יכתוב רגל השמאלית, ואם יכתוב תחלה רגל השמאלית אין לה תקנה עד שימחוק כל הרגל, ואם אירע כה\"ג בשם צ\"ע, פרמ\"ג א\"א אות כ\"ו קה\"ס סי' ח' אות ה':" + ], + [ + "צ) אם עשה בכ'ף פשוטה גג רחב ביותר עד שנפסלה אם יכול למשוך הרגל עד שיהיה כפלים מן הגג שפיר דמי, ואם לאו צריך למחוק כל הגג מג\"א או' כ\"ו בשם ר\"י הלוי סי' פ\"א, וכתב הפרמ\"ג שם יראה כל ל\"ד אלא אם גרר עד שנשאר צורת ו' עליה ומתקן אחר כך וכן פסק מלא\"ש כלל ו' אות ה' בחכמה קה\"ס סי' ח' אות ט' ולא דמי לרי'ש שעשאה דל'ת שצריך לגרור כולו דשאני הכא אף שהיא דומה לרי'ש מ\"מ הרי ראויה היא לעשות ממנה כ'ף כשימשוך את הרגל יותר ואף אם אין מקום למושכה מ\"מ יש כאן מקצת כ'ף ולכן א\"צ לגרור כולה, אלא לקלקל צורתה, לשכ\"ה שם אות יו\"ד וכ\"כ יד אפרים, אלא שאם לא היה מקום למשוך את הרגל יותר הניח בצ\"ע עי\"ש, ואע\"ג דיש מדמין אותה לריש שעשאה דל'ת, והם הט\"ז ביו\"ד סי' רע\"ג סע\"ק ד' וחידושי רע\"ק בזה הסי'. נוהגים פה בגדאד להקל כס' המג\"א ודעמיה, ואם אירע כזה בשם עיין בדברינו ליו\"ד סי' רע\"ו או' פ\"ה:" + ], + [ + "צא) ע' שנכתבה במקום ו' אסור למחוק קצתה ותשאר ו' משום ח\"ת, כי צריך שיגרור גוף האות ולא שימחוק מקצת אות וישאר הנשאר אות אחרת, ב\"י בשם ר\"י בן הרא\"ש, ואפילו אם מתחלה עשה הוא\"ו ואחר כך עשה העיגול סביב. אפ\"ה פסול משום ח\"ת, מאמ\"ר אות י\"ח דלא כעו\"ת אות ל':" + ], + [ + "צב) שני ביתי\"ן הסמוכין בתיבה אחת שנדבקו בתחתיהן ונפסדה צורת האות למראית העין שאינה ניכרת אם היא בי'ת או כ'ף, אין תקנה לגררה להפריש הדיבוק דמקרי ח\"ת, ותיקונו שיגרור הרגל הבי'ת הב' ויחזור ויכתבנו, דב\"ש סי' פ\"ט, אמ\"ל בפיסול נגיעת אות באות אות ב', לד\"א סי' י\"ב אות ב' אמ\"ש כלל ז' או' ב':" + ], + [ + "צג) וכן בנדבק גג הרי'ש לגג הבי'ת ואין ניכר בין רי\"ש לדל\"ת פסול וצריך לגרור הרי\"ש ולכתבו מחדש, אבל אם הדיבוק הוא דק ועדיין צורת האות ניכרת א\"צ לגרור רגל הבי\"ת או הרי\"ש. דב\"ש סי' פ\"ט, אבל הפמ\"ג בא\"א או' כ\"ז כתב אם נדבק הרי\"ש לבי\"ת נעשה מ\"ם וצריך למחוק אף הבי\"ת, והביאו מלא\"ש כלל ו' או' ד' בחכמה. וכן ב' זיינין שנגעו בראשיהן יחד ונדמו לחי\"ת, או' כ\"ף כפופה שנגעה לוא\"ו שאחריה ונדמית למ\"ם או ו' שנבדבקה למטה באות אחר שבצדה ונדמית קצת לנו\"ן, וכל כה\"ג לא מהני הפרדת הדיבוק דהוי ח\"ת, לכן צריך לגרור עד שיפסול כל אות מאלה שנדבקו מצורתו ויכתבם מחדש, מלא\"ש שם, וכן אם כתב ו' או זי\"ן ואפי' ריש לא ארוך ומשוך קרוב וסמוך לבי\"ת או לכ\"ף כפופה ונדבק תחתיתו ונראה כעין טי\"ת נמי פסול, אמ\"ש שם כלל ז' או' ב. ואע\"ג דיש אומרים אם נדבק כ\"ף כפופה לוא\"ו שאחריה ונעשה מ\"ם פתוחה או שנדבק תחתיתו ונעשה טי\"ת, יגרור רק הוא\"ו שנעשה בפיסול והכ\"ף ישאר בכשרותו, והם ר\"ז או' כ\"ח אמ\"ש כלל ו' אות ב', נוהגים פה בגדאד יע\"א להחמיר כסברת הפרמ\"ג והמלא\"ש:" + ], + [ + "צד) אם נדבקה פ\"א עם הוא\"ו שאחריה מלמטה נשתנית צורתה לטי\"ת מער\"ק על הרמב\"ם הל' תפילין פ\"א הל' י\"ט בשם הרד\"ך, וה\"ה אם נדבק עי\"ן עם אות שאחריה מלמטה כגון ו' או זי\"ן או ך' פשוטה או רי\"ש לא ארוך ומשוך וכיוצא, ונראה כעין שי\"ן שהוא פסול, וכן מנהגנו פה בגדאד יע\"א לפסול בכה\"ג:" + ], + [ + "צה) אות טי\"ת שנגע התג הדק שלה למטה, נשתנית ונפסדה צורתה קרינן ביה. מער\"ק שם בשם מהרנ\"ח סי' א' אמ\"ל בצורת האותיות או' ט' לד\"א סי' י\"ד או' ט', וא\"צ גרירת כל האות כי הראש שלה נעשה בתחלה בצורת נו\"ן נעשה בהכשר, ופשוט הוא, מער\"ק שם בשם ב\"ח:" + ], + [ + "צו) יו\"ד שעוקץ השמאלי שלה ארוך כמו רגל הימין או יותר, ומתוך כך נראית כמו חי\"ת. אופן תקנתה נ\"ל אם הסופר כתב תחלה את היו\"ד עם הרגל הימיני ואח\"כ עשה את העוקץ השמאלי והאריכו יותר מדאי, אז די שיגרור רק את העוקץ הזה וגם את הרגל הימני ויחזור ויתקנם כראוי, אבל אם עשה את השמאלי תחלה כאשר נוהגים הרבה סופרים בכתיבת היו\"ד שעושים תחלה קו דק שיהיה הת\"ג והעוקץ השמאלי וממנו מושכים גוף היו\"ד אזי צריך למחוק כל היו\"ד לכותבה מחדש. קה\"ס סי' ח' או' ז' ודלא כשו\"ת זכרון יוסף הביאו שע\"ת או' כ\"ג שכתב שדי לגרור הקוץ הארוך לבד עד שיהיה קצר כהלכתו. מלא\"ש כלל ו' או' ט\"ו בבינה, וכ\"כ בספר לד\"א סי' י\"ג או' יו\"ד בשם בית יאודה ח\"א יו\"ד סי' נ\"א, דלא מהני גרירת העוקץ לבד דהו\"ל ח\"ת בין כך ובין כך, אם יוכל לתקנה בדיו מה טוב, קה\"ס שם, וכגון שלא כתב אחריה כלום דא\"כ הוי שלכ\"ס ובתו\"מ פסול והוא פשוט:" + ], + [ + "צז) אם נמצא יודי\"ן כעין למדי\"ן קטנים פסולים וצריך למחוק כל היו\"ד ולכותבה מחדש לד\"א שם בשם בית יאודה שם אמ\"ש כלל ה' או' ד', ואם אירע כן ביודי\"ן של השם עיין בדברינו ליו\"ד סי' רע\"ו אות ע\"ב:" + ], + [ + "צח) שם. אם נדבקה אות לאות וכו' ואפי' בקו דק מאד, מלא\"ש כלל ז' אות א' בחכמה, קס\"ה סי' ז' אות א':", + "[צח) שם. בין קודם שתגמר וכו' כתב ט\"ז סע\"ק י\"ח וז\"ל, מ\"מ אם נמצא כן בס\"ת אין להוציא אחרת דכתב ב\"י בשם הרשב\"א אפי' אינו גוררה כל שהוא יכול לגרור כשר וכדר\"ז דאמר כל הראוי לבילה וכו' עכ\"ל והא דלא פסק מרן כדברי הרשב\"א, נראה דסמך על מ\"ש בסה\"ת בשם מ\"ס דכ\"ז שעדיין הם מודבקים יחד לא יקרא בו, עו\"ת או' נ\"ט, וכ\"כ השכנה\"ג בהגב\"י או' י\"ד מנהגנו דאפי' בדבוק אות לאות שנמצא בס\"ת בשבת ויו\"ט להוציא ס\"ת אחר, והביאו אמ\"ל בפיסול נגיעת אות לאות או' ט' לד\"א סי' י\"ב או' ט', וכן מנהגנו פה בגדאד יע\"א, ואין חלוק בזה בין קריאת ס\"ת בשחרית או בב' וה', דבכל קריאה אם נמצא דבוק מוציאים ס\"ת אחרת, אמ\"ל שם לד\"א שם]:" + ], + [ + "צט) שם. בין אחר שנגמרה פסול. הנה מבואר מדברי מרן ז\"ל בב\"י בשם הרא\"ש והפוסקים. וממשמעות דבריו כאן בש\"ע דאע\"פ שנגמרה האות לגמרי וסלק ידו ממנה ואח\"כ נדבקו האותיות בדיבוק בעלמא שאינו מפסיד צורת האות אפ\"ה פסול כ\"ז שלא הפרידן, ויש להקשות שהרי כבר נתבאר דטעם פסול דבקות האותיות הוא משום דבעינן שתהא כל אות מ\"ג מד' רוחותיה סביב, ומאחר שכן קשה למה תפסל כשנכתבה מתחילה בכשרות והיתה לה שעת הכושר, והא כבר נתבאר לעיל סעי' י\"ו דאע\"ג דקימ\"ל דחסרון הגויל סביב פוסל כמו דבוק האותיות, מ\"מ כל שמתחלה נכתבה בכשרות מ\"ג מד' רוחותיה אע\"פ שאח\"כ נחסר הגויל לית לן בה, ומ\"ש הכא ולא מצאתי לאחד מן האחרונים ז\"ל שנתעורר ע\"ז, ושמא י\"ל דנהי דפסלינן כל שיש נקב או חסרון הקף גויל מתחלה כמו בדבוק האותיות, מ\"מ לא מחמרינן ביה כמו בדבוק האותיות כיון דאין פיסול חסרון ה\"ג מצד שניטל הגויל ברור כ\"כ כמו חסרון ה\"ג מצד דבוק האותיות, מאמ\"ר אות י\"ט, ועיין מ\"ש לבו\"ש:" + ], + [ + "ק) שם. ואם גרר והפרידה כשר וכו', כתב ב\"ח באה\"ע סי' קכ\"ה אין לגרר אלא בנגיעה קצת בדיו מועט והאותיות ניכרות היטב כל אחת ואחת, אבל בדביקות ממש כל גופו של אות הו\"ל ח\"ת, והביאו מג\"א או' כ\"ז, א\"ר או' ל\"א, ג\"פ סי' קכ\"ה או' כ\"ה, וכ\"נ מהט\"ז שם או' ו', אבל הרב חלקת מחוקק שם או' ט' כתב, דהכל תלוי בהכרת תינוק, ואין חלוק בין נגיעת מקצת לנגיעת כל הגובה, וכ\"כ הפר\"ח שם או' י\"א, אמ\"ל בפיסול שנגעה אות באות אות י\"ט. לד\"א סי' י\"ב או' י\"ט, בי\"מ בפיסול נגיעת אות באות או' כ\"ח:" + ], + [ + "קא) שם. אם נגעו רגלי הה\"א והקו\"ף וכו', ואם נדבקה רגל הה\"א או הקו\"ף לגג כחוט השערה באופן שהתינוק יודע שהוא ה\"ה, כתב הרלב\"ח סי' ל\"ז, מי שיקל להפריד לא אמחה בידו, אמנם מהרד\"ך בת' חולק עליו עי\"ש בית א' ת' ל\"א, וכן נראה להחמיר, כ\"כ עו\"ת או' כ\"ג, וכן דעת א\"ר או' ל\"ג, ר\"ז או' כ\"ג, וכן הפר\"ח באה\"ע סי' קכ\"ה או' י\"א הביא דברי מהרלב\"ח וכתב עליו וז\"ל, וליתא דאין להורות קולא בדבר וראוי לגעור במי שעושה כן, וכן דעת מהרד\"ך ועיקר, עכ\"ל י\"א הגב\"י, אמ\"ל בפיסול נגיעת אות באות אות י\"ח, לד\"א סי' יב א' י\"ח, בי\"מ בפיסול נגיעת אות באות או' כ\"ו מלא\"ש כלל ו' או' א' בחכמה, ואו' ב' בבינה, ועיין ביו\"ד סי' רע\"ו סעי' י\"א בהג\"ה, ובדברינו לקמן סי' ל\"ו בצורת הקו\"ף בד\"ה ואם:" + ], + [ + "קב) שם. אם נגע רגל האל\"ף או פני האל\"ף וכו', נ\"ל דוקא שנגעה היו\"ד עצמה באל\"ף, אבל אם קוצה השמאלי של היו\"ד נוגעת באלף כשר, כמ\"ש באה\"ע סי' קכ\"ה סעי' ט\"ז, דהא אפי' בלא הקוצה מקרי יו\"ד, מג\"א סע\"ק כ\"ט, בי\"ש שם אות ו' א\"ר אות ל\"ג ר\"ז אות כ\"ו, אמ\"ל שם אות ל\"ב, לד\"א שם אות ל\"ב, בי\"מ שם אות נ\"ט, אמ\"ש כלל ז' אות ד', אבל הפר\"ח שם אות כ\"ט כתב דאין להקל, לפי שיש כאן שינוי צורת אות. וכ\"כ מלא\"ש כלל וא\"ו או' א' בחכמה, ואו' ד' בבינה, והנה לדיעה הא' י\"א דכשר בלא גרירת הדבוק, וי\"א דבעי גרירה, עיין קה\"ס בחקירה ה' מ\"ש שם, ומנהגנו פה בגדאד יע\"א, כדיעה הא' ולהכשיר דוקא ע\"י גרירת הדבוק:" + ], + [ + "קג) שם. ואין תקנה בגרירה וכו', אבל להוסיף דיו ולעשות לה צורת יו\"ד שפיר דמי, עיין לעיל סוף או' צ\"ו, ובדברינו ליו\"ד סי' רע\"ו או' ע\"ד:" + ], + [ + "קד) שם. אלא יגרור כל מה שנעשה בפיסול וכו', דהיינו אם נדבקה היו\"ד העליונה של האלף בקו האמצעי וגמר את האל\"ף, צריך לגרור הקו האמצעי עם היו\"ד התחתונה, משום ששניהם נכתבו בפיסול, אבל אם היו\"ד התחתונה נוגעת בעצמה אל הגג א\"צ לגרור הגג אלא יו\"ד התחתונה בלבד שנעשית בפסול, מג\"א סע\"ק ל' ופי' א\"א באו' הנז', ויד אפרים או' ל\"ה, וכ\"כ ר\"ז או' כ\"ו קס\"ה סי' ח' או' ג', אמ\"ש כלל ז' אות ד', והגם דהא\"א כתב שם דדעת הלבוש א\"צ לגרור כל מה שנעשה בפיסול. כי אם היו\"ד לבדה, אין לזוז מדברי הפוסקים הנ\"ל. וגם דברי הלבוש יש לפרשם בענין אחר, עיין קס\"ה סי' ח' או' ג' בלשכ\"ה, ועיין לעיל או' פ\"ח א', והא דאמרינן שצריך לגרור הקו היינו אם כתב את היו\"ד תחלה, ואח\"כ את הקו האמצעי אבל אם כתב תחלה את הקו האמצעי ואח\"כ את היו\"ד ונדבקה, יגרור את היו\"ד ולא את הקו, כי הקו נכתב בהכשר, והיו\"ד בפיסול, ואם לא תקן עד לאחר שכתב גם את היו\"ד התחתונה, אזי צריך לגרור גם אותה, יד אפרים שם, קס\"ה שם, אמ\"ש שם:" + ], + [ + "קה) ואם נכתבה כל האל\"ף בהכשר. ואח\"כ נפלה טפת דיו ואפי' על היו\"ד העליונה די לגרור אותה לבדה ולכותבה בהכשר קס\"ה שם או' ד' ועיין לעיל אות פ\"ח ב':" + ], + [ + "קו) שם בהג\"ה, וכן הדין ביודי\"ן השי\"ן והצד\"י וכו' וה\"ה רגלי התוי'ן לבוש מג\"א או' ל\"א, ופי' דהיינו יודי השי\"ן שנעשו קו ישר ולית בהו צורת יו\"ד, וכן התי\"ו רגלו השמאלי נעשה קו ישר ולא יצא למטה לחוץ, אבל אינו מזיק אם נתעבו הקוין למטה או רגל התי\"ו למעלה, פרמ\"ג א\"א ולבו\"ש, וכן יודי הווי\"ן והחתי\"ן והטתי\"ן וראש הלמ\"ד והאו\"ו של המ' פתוחה, והנוני\"ן אם נעשו כעין קוים פשוטים וכל כיוצא בהם הצריך להיות כעין ראש עליהם ונעשו בלא ראשים פסולין, ובתו\"מ אסור לתקן משום שלכ\"ס, ואף להוסיף דיו עליהם אסור רק בוא\"ו שעל הלמ\"ד. כתב קס\"ה [סי' ה' או' י\"ז בלשכה] להכשיר בשעת הדחק אם אין לו תפילין אחרים, וכגון שהוא בדרך, אמ\"ש כלל ז' או' ד' והיינו בלא ברכה לשכ\"ה שם, וכתב שם יש להכשיר נמי אם נמצא כן בס\"ת בשבת שא\"צ להוציא אחרת, וצ\"ע דכוין דבתפילין אינו מניחן כ\"א בשעת הדחק ובלא ברכה איך בס\"ת אין להוציא אחרת ולברך עליה וע\"כ נראה דגם בס\"ת אין לברך אם נמצא כזה אלא צריך להוציא אחרת וכ\"מ מדברי הפו' הנ\"ז שהאי גוונא הוא פסול ועיין לקמן או' קי\"ב וסי' ל\"ז בצורת הפ\"א:" + ], + [ + "קז) וכן אם נדבקו יודי\"ן אלו זל\"ז מלמעלה דפסול, ואין מועיל בזה בדיקת תינוק וצריך למחוק מן האות כל הנעשה בפיסול ואח\"כ יכתוב אותה כתקונה דב\"ש סי' קע\"ו, והביאו אמ\"ל בצורת האותיות או' ע' לד\"א בצורת האו' סי' י\"ג או' ע' אמ\"ש כלל ה' או' ד', וכן יודי הטי\"ת שנדבקו זל\"ז שפסול ואסור לתקן משום ח\"ת אמ\"ש כלל ז' או' ג' וכן הדין בנדבקו קוי העי\"ן זה לזה עד שנפסדה צורת האות דב\"ש שם, והא שהכשיר אמ\"ש בכלל הנז' בנגיעת קוי השי'ן זל\"ז באמצען לתקן [ר\"ל ע\"י הפרדת הדבוק] היינו מפני שלא נשתנית צורתה:" + ], + [ + "קח) אות שי\"ן שהיודי\"ן שלה נדבקו אחר הכתיבה זה בזה כחוט השערה, מותר לתקנה בגרירה דאין זה תחת סוג ח\"ת כיון דצורתה עליה, אלא דאינה מ\"ג וא\"כ שרי לגררה להקיפה גויל, ואפילו אם נדבקו היודי\"ן הנ\"ל בתחלת הכתיבה שרי לתקנה בגרירה, זר\"א ח\"ב סוף סי' קכ\"א, בי\"מ בפיסול נגיעת האותיות או' כ\"ז:" + ], + [ + "קט) סעי' יט. בתחלת הכתיבה יאמר בפיו וכו'. עיין בדברינו ליו\"ד סי' רע\"ד אות א\"ב ואות ד':" + ], + [ + "קי) שם מלבד זה בכל פעם שכותב אזכרה צ\"ל וכו'. עיין בדברינו ליו\"ד סי' רע\"ו כל דינים השייכים לכתיבת השם, וגם כונת כתיבת השם, עי\"ש או' ו' ובסי' ל\"ה:" + ], + [ + "קיא) סעי כ'. צריך לדקדק וכו', ותמצא עונש הסופר מרובה וכו'. הלבוש האריך כאן במה שלא יפה עושים הסופרים שמניחים לנערים לכתוב תפילין כדי שירגילו בכתב, והפליג מאד בעונשם, גם הלעיג על אותם שאומרים לסופר כתוב תפילין לשמי שהוא טעות גדול, ט\"ז סע\"ק י\"ט:" + ], + [ + "קיב) עוד כתב שם הלבוש וז\"ל, על כן ודאי הוא מן הראוי למי שיש כח בידו למנות כותבי תפילין מהוגנים אנשי אמת שונאי בצע בעלי תורה יראי אלקים וחרדים על דברו בכל עיר ועיר ובכל פלך ופלך כמו שממנים שוחטים ובודקים, ולא יאמינו לכל הסופרים, שאין כונתם אלא להרויח ממון ע\"י כתיבה ותקון יפה עושים בעשיית התפילין וכו' עי\"ש. וכתב הפרמ\"ג [א\"א אות ס\"ט] ולדעתי יותר משוחט, כי שם רק לאו דנבלה, וכאן מבטלין כל ישראל עשה בכל יום ומברכים ברכות לבטלה ואפילו נאמר דלא תעשה חמור מעשה, מ\"מ ברכה לבטלה שעובר על לאו דלא תשא י\"א דהוי ד\"ת ובצרוף עשה ודאי חמור משוחט עכ\"ל. והנה השמלה חדשה כתב בדיני השוחט שצריך שיהיה יודע ספר דהיינו ללמוד מעצמו ולהבין בקצת גמ' עם פרש\"י שאז יש לו לב מבין להזהר בדרכיו שיהיו מתוקנים, וכן יש ליזהר גם בסופר:" + ], + [ + "קיג) וראיתי להעתיק פה מ\"ש בס' משנת חסידים סעי' רכ\"ח וז\"ל מתוך כתב הרב וכו' יראה הרואה שפלות הדור שאנו בו שהוא יתום ואין דורש ואין מבקש על דברים כאלו שהם ברומו של עולם, וכל ריק ופוחז שיודע לכתוב איזה כתב אשורי מקולקל מתלבש בטלית שאינו שלו ומקבל סמיכה להיות סופר סת\"ם ועל סתו\"ם כאלה יסמכו קהל ועדה וישראל הקרובים והרחוקים ויהיה לנו מן התימה שאנו צועקים ואין אנו נענים מה תמיהא היא זאת, פוק חזי עובדא דר' חזקיא ור' ייסא [בזה\"ק פ' אחרי מות דף ע\"א] ותדון מניה דאם על יתרון ו' דהוה בקרא ושוסעת שסע פרסות דחו להני מתיא מבי מתיבתא ואמרי להו דהוי הס\"ת פסול ומשקר בשמא דמלכא, מה יעשו בס\"ת הנכתב בכל החסרונות האמורים וכיוצא בהם וכו' לבי דוי ואין בידי שבט מושלים לתקן רק להודיע צערי לרבים אולי יחנן ה' ובדורות הבאים המצא ימצא איזה תיקון ויוכשרו דברי עכ\"ל. קס\"ה סי' א' בלשכ\"ה אות א', ועיין עוד מלא\"ש כלל א' אות א' שהאריך בענין זה:" + ], + [ + "קיד) כתב רבינו חיד\"א ז\"ל בס' תורת השלמים [הנלמד לספרו לד\"א] נאה לסופר הטבילה תמידית ויקדש את פיו מכל אלה וקללה ויהיה לשונו נקי וכו' והמשכיל יעי\"ש וימצא עוד דברים רמים. לשכ\"ה שם:" + ], + [ + "קטו) שם צריך לדקדק בחסירות ויתירות וכו' ונמצאו המניחים אותם מברכין בכל יום ברכה לבטלה וגם שרוי בכל יום בלא מצות תפילין וכו' ולכן אין לקנות ספרים ותפילין ומזוזות אלא מן המומחה שנטל קבלה מן חכם שהוא אומן ביד ואין בכתיבתו שום ספק שינוי אותיות וגם בקי בהלכות הנצרכין לעיבוד ולכתיבה ולהגהה ולבדיקה מן הדיבוקים והפירודים והכנסת הפרשיות לבתים ורבוע הבתים והתפירה ועשיה לשמה ויש לו כתב לראיה מן החכם הבקי בזה כמו שכתב רמ\"א ביו\"ד סי' א' סעי' א' גבי שוחטים ובודקים וה\"ה לסופרים כי חמור הסופר מן השוחט כי שם רק לאו דנבלה וכאן מבטלין כל ישראל עשה בכל יום ומברכים ברכות לבטלה כמ\"ש למעלה אות קי\"ב בשם הפרי מגדים יעו\"ש ואם אין לו קבלה וכתב לראיה שהוא אומן ובקי בהלכות ויראת שמים על פניו לא יקנו ממנו כי רבה המכשלה וכל הבא למלאת ידו ללמוד מלאכת הכתיבה נעשה סופר ותופר וסוחר ומי יודע שהוא אומן ובקי בהלכות הסתום כי רבו ואפשר שהוא חטא ולא ידע ואשם וכו' ועוד כי באזנינו שמענו שפעמים פתחו תפילין ומצאו בו פרשיות קרועים ופעמים נמצא בו גרעין של תמרים וצמר גפן תמורת הפרשיות ואוי ואויה להם וכו' למי שעושה זאת כי הוא חוטא ומחטיא את הרבים וכו' וכן בסתו\"ם הנשלחים ממקום למקום לא יקנום כ\"א יש להם כתב ועדות לראיה כי הם יוצאים מתחת יד סופר אשר הוא אומן ובקי בהלכות ומוסמך ע\"י חכם שנתן לו קבלה ויש לב\"ד לחקור ולדרוש בכל זמן ועידן על הסופרים והמגיהים והבודקים והמוכרים כמ\"ש רמ\"א ביו\"ד שם על השוחטים ובודקים וה\"ה והוא הטעם שצריך לדרוש ולחקור בענק מלאכת הסופרים כדי לזכות את העם ועליהם תבא ב\"ט:", + "כתב הראיה של מלאכת הסתו\"ם צריך שתהיה על כל דבר ודבר דהיינו אם הוא מעבד עורות צריך שיהיה לו כתב ראיה שהוא בקי במלאכת עיבוד העורות שלא יטשטשו אח\"כ האותיות וגם בכל דינים הנצרכים לעיבוד, ואם הוא סופר שהוא אומן בכתיבה שלא יש בה שום שינוי צורת האותיות ובקי בכל הדינים הנצרכים לה, וכן אם הוא מגיה או בודק או תופר או עושה בתים ורצועות כל או\"א במלאכתו, וגם שיהיה חיזר על לימודו תמיד בכדי שלא יבא לידי שכחה לפי מה שהוא אדם וראוי שיחזור פ\"א כל ל' יום כמ\"ש השמ\"ח ביו\"ד שם או' ז', גבי שו\"ב יעו\"ש:", + "וסדר בדיקת והגהת הסתו\"ם כך היא צריך להיות שני סופרים בקיאים חכמים ונבונים שיש להם קבלה בכתב וראיה שנתלמדו מלאכת ההגהה והבדיקה מן סופר מומחה ובקי במלאכה הזאת, ויקחו להם שני ס\"ת אחד ביד זה ואחד ביד זה כדי שיהא אחד קורא ואחד שומע ויקרא הקורא התיבות כפי המסורת ולא כפי המקרא מילה במילה במיתון וישוב הדעת ויראת שמים על פניו וכשיגיע לפרשה פתוחה או סתומה אומרים בקול רם בפיו פתוחה או סתומה כדי שישמע חבירו וישיב לו אם אצלו הם מחולפים פתוחה בסתומה וכן כשיגיע למקום שצריך נקוד יגביה קולו ויאמר נקוד כדי שישמע חבירו וישיב לו אם אצלו אינו נקוד וכל טעות שימצא יציין בראש השיטה ואח\"כ יתן לסופר לתקן ואחר שתיקן הסופר יחזור המגיה ויראה הספר בינו לבין עצמו אות באות ויתקן אם יש בו שינוי אות או דיבוק או פירוד ואם נראה בו עוד טעות או פסול יתן לסופר לתקן ואח\"כ יקח אותו הבודק השני ויעשה לו הגהה שהיא הקריאה כמו שעשה הראשון ואח\"כ ג\"כ יעשה לו בדיקה בינו לבין עצמו כמו שעשה הראשון ואם לא מצא בו השני שום דבר זה הס\"ת כשר אבל אם מצא בו אח\"כ השני ג' טעות יש להחמיר ולהצריכו עוד הגהה אחרת, ואם מצא דבוקים או פרודים צריך עוד בדיקה אחרת אבל עכ\"פ פחות משני הגהות ושני בדיקות בשני סופרים אסור לקרות בו בצבור כי א\"א להיות נקי מטעיות ודבוקים ופרודים ושנוי אות פחות משני בני אדם שעשו לו שני הגהות ושני בדיקות כי החושים של בנ\"א אינם שוים ואפשר שיראה זה מה שלא ראה זה אבל באדם אחד א\"א ואל תאמן, וכן הסדר במגילה ותפילין ומזוזה אלא רק החילוק הוא בתפילין ומזוזה אם נמצא טעות או פסול פסול משום שלא כסדרן אבל שני בני אדם צריך כדי שיתחלפו החושים וא\"א מבלעדם וכל שהוא עושה פחות מזה הסדר הרי הוא מכשיל את הרבים וכו' וכל המרבה הרי זה משובח ותע\"ב, ובעובי בגדאד יע\"א בימי הקדמונים טרחו החו\"ר הרבה בענק הגהות ובדיקות הס\"ת ולא מצאו מנוחה עד כשתקנו לעשות לכל ס\"ת ארבעה הגהות ושלשה בדיקות סך הכל ז\"פ כדי להחליף החושים של בני אדם כי אינם שוים כי אפשר שיראה זה מה שלא יוכל   לראות זה וסדרם הוא כך בתחלה עושים ב' בני אדם כל אחד הגהה ובדיקה על הסדר שכתבנו לעיל ואח\"כ השלישי עושה ג\"כ הגהה ובדיקה ואם ימצא טעות יקח קנס משנים הראשונים והרביעי יעשה הגהה לבד, וע\"כ כל אדם ישתדל לעשות לס\"ת שלו כסדר הזה שהוא נכון ואל יחוס בשביל הממון למצוה רבה כזו ויהיה ס\"ת שלו מוטעה ח\"ו וגורם מכשול לרבים שאינם קורים בס\"ת כשר וברכה לבטלה ובא לתקן ונמצא מקלקל ח\"ו וכשקונה ס\"ת למשל בעשרים זהובים יחשוב שהוא בשנים ועשרים או יקנה בפחות כדי ליתן השאר לבודקים ולמגיהים וכשם שהוא מחזר אחר כתיבה נאה שהוא משום נוי ק\"ו ובן בנו של ק\"ו שצריך לחזר שלא יהא מוטעה והעיקר חסר וא\"צ להאריך בדברים פשוטים אלא מפני שראיתי שיש מגיהים ובודקים ע\"י אדם אחד דהיינו שהוא מגיה ובודק בינו לבין עצמו ואחר בל עמו וכששמעתי זו נצטערתי הרבה וכמעט שקרעתי את בגדי כי זה א\"א וחלילה וחס לסמוך ע\"ז באדם אחד כי לא דבר רק הוא, ופוק חזה מ\"ש בזוה\"ק פ' אחרי דף ע\"א ע\"א מעשה נורא על דאשתכח וא\"ו יתיר בההוא קרא דושוסעת שסע שתי פרסות יעו\"ש, ותדון מינה דאם על וא\"ו יתירא דחו להנהו מתייא מבי מתיבתא ואמרי להו דהוה הס\"ת פסול ומשקרי בשמא דמלכא, מה יעשו אם הס\"ת חסר תיבות ואותיות ופיסולים ודיבוקים וכיוצא, ואמרו במס' הוריות דף ג' ע\"ב רב הונא כי הוה נפיק לבי דינא מייתי עשרה תנאי דבי רב לקמיה כי היכי דנמטיין שיבא מכשורא, רב אשי כי הוו מייתי טרפתא לקמיה מייתי עשרה טבחי ממתא מחסיא ומותיב קמיה אמר כי היכא דנמטיין שיבא מכשורא, ואם כך היו עושין גדולי עולם מה נעשה אנחנו אזובי קיר יתמי דיתמי ומי הוא זה ואי זה הוא אשר ימלאו לבו לומר אני אגיה ואבדוק לבדי ואין אחר עמדי ויסבול חטא רבים על צוארו אשר המחטיא את הרבים אין מספיקין בידו לעשות תשובה, ויותר החיוב הוא מוטל על הב\"ד לחפש על זאת שלא תיעשה כזאת בישראל ואם הבדיקה והגהה על הסופר והוא נתן דוקא למגיה אחד לבדוק כדי להקל מעליו שכר הבדיקות והגהות יכריזו עליו שלא יקנו ממנו עוד ואם הבדיקה על הקונה ועשה כזאת לא יניחו ס\"ת כזה בבהכ\"נ ולשומעים ינעם ועליהם תבא ברכת טוב:", + "שם לכן צריך להיות מאד יר\"ש וכו'. ובס' חזיונות כתוב כי מרן מהר\"י קארו ז\"ל אמר למהרח\"ו בשם המגיד כי חצי העולם מתקיים בזכות מר אביו ע\"י התפילין הכשרים שכותב, שם הגדולים מערכת היו\"ד אות קכ\"ו:", + "אם יש סופר אחד שכותב האותיות כתקונם וכדינם וירא שמים מרבים, אעפ\"י שאין כתיבתו דומה לאחר שאינו מוחזק כ\"כ בכשרות יכתוב הוא, ועל כיוצא בזה כתוב כי האדם יראה לעינים וה' יראה ללבב. אמ\"ש כלל ב' בשולי היריעה אות א' ועי\"ש מ\"ש עוד:" + ], + [ + "קטז) סעי' כ\"ג. אם מצא שחסר אות וכו'. אבל אם היא באמצע תיבה לא וכו', לפעמים גם באמצע תיבה אפשר לתקן כגון לאבותיך שכתבו מלא בוי\"ו מוחק הוי\"ו וממשיך הבית מעט, וכן כל כיוצא בזה שבאותו אריכות אין האות מתקלקל, ב\"י, ב\"ח, לבוש, ט\"ז או' כ\"א עו\"ת אות ל\"ד, מג\"א אות ל\"ג, וכ\"כ האחרונים, וכן אם כתב מלת בניכם בשני כפי'ן כזה בניככם, דיגרור הכ'ף השניה מכל וכל ויאריך כ'ף הראשונה עד שיגיע סמוך למ'ם, אבל לא יגרור המ'ם ויעשה מן הכ'ף השניה מ'ם דהוי שלכ\"ס, שכנה\"ג הגה\"ט אות וי\"ו ועיין באות שאח\"ז, אמנם יש להסתפק במצות הא' אם כתבו מלא ומחק אחר כך הוי\"ו אם מועיל אריכות הצד'י למטה אח\"כ, או דילמא כל עוד שאינו מאריך האות למעלה נחשבת כב' תיבות, אע\"פ שדבוקה מלמטה, וכן תיבת נתן משפטו להיות חסר וכן תיבת הוציאך כתבו מלא ביו\"ד, ומכל מקום כל שנראה כב' תיבות פסולה, ב\"י שם, לבוש, עו\"ת שם, מג\"א שם, ר\"ז אות ל\"ו, וכ\"כ האחרונים, וכן ב' תיבות שלמטה נראות תיבה א' אע\"פ שלמעלה נראות כב' תיבות פסול, אמ\"ל בפיסול נגיעת אות באות אות ד', לד\"א סי' י\"ב אות ד' ומיהו יש לסמוך בזה ע\"י תינוק דלא חכים ולא טיפש, אמ\"ל שם, לד\"א שם, ועיין לקמן אות קי\"ח:" + ], + [ + "קיז) ונ\"ל פשוט שאם הוי'ו היתר הוא לאחר או' דלי'ת או רי\"ש שאין צריך למחוק כל הוא\"ו אלא הרגל לבד, ואת הראש יכול לצרף אל הדל'ת או אל הרי'ש, וכן אם היא יו'ד יתירה, אך כשהן לאחר ב' או כ' צריך למוחקה לגמרי, [ודלא כדב\"ש סי' שנ\"ד] משום דצריך להשגיח שלא תתקלקל צורת הב' או הכ' בשום פעם שאם ימשוך תחלה את הגג העליון שלה כפי הצורך הרי תתקלקל צורתה, ואף שאחר כך ימשוך גם את הצד התחתון ותחזור לצורת כ' הרי תהא שלכ\"ס, לכן צריך לעשות ההוספה במעט מעט קצת כאן וקצת כאן עד כדי הצורך, קס\"ה סי' ט' בלשכ\"ה אות ד\"ה בשם מלא\"ש:" + ], + [ + "קיח) אם נמצא וא'ו או יו'ד יתירה באמצע תיבה, והם קטנות ודקות, ובכל שהוא שיעבה האות שלפניה או לאחריה לא יראו כב' תיבות, יכול לגרור אותה ויעבה קצת האות שלפניה או שלאחריה, ואין בזה לא משום שינוי אות ולא משום שלכ\"ס כנה\"ג הגה\"ט בשם הרדב\"ז ח\"א סי' פ\"ב, מג\"א אות נ\"ג, מלא\"ש כלל ח' אות וא'ו, קס\"ה סי' ט' אות ב', אמ\"ש כלל כ' אות א', ואין לחוש לסברא שמש צדקה סי' כ\"ח, לשכ\"ה שם אות וא'ו, גם בזה צריך להשגיח שלא תתקלקל צורת האות בשום פעם על ידי הוספת הדיו, דרך משל אם גרר אות לפני רי'ש, וצריך להעבות את הריש מאחריו אם על ידי הוספת הדיו תדמה כרגע לדל'ת, אף שאח\"כ יעשה רי'ש הלא תהא שלכ\"ס וצריך לזה זהירות יתירה, קס\"ה שם, בלשכ\"ה אות זיי\"ן בשם מלא\"ש:" + ], + [ + "קיט) ונ\"ל פשוט דאם לאחר שהעבה איזה אות מצד זה וגררו מצד הב', ולא נשאר רק הכתב החדש הוי שלכ\"ס, כיון דליתא לכתב הראשון, קס\"ה שם בלשכ\"ה אות ו':" + ], + [ + "קך) אם בתחלת הכתיבה ממשיך רגל התחתון של הנו'ן והצד'י, וכותב האות הסמוכה בתוכה כזה פני. ארצי מותר דהא הוי ממש תיבה אחת, וכן משמע בב\"י סי ל\"ו אות ג' שכתב שיכתוב ארצנו הוא\"ו תוך הנו\"ן ע\"ש, מג\"א אות ל\"ג, ר\"ז אות ל\"ו, וכ\"כ בבי\"ד סי' קל\"ה אמ\"ל בפיסול נגיעת אות באות אות ג' לד\"א סי' י\"ב אות ב' קס\"ה סי' ז' אות ט' אמ\"ש כלל ו' אות ג'. ומ\"ש מהראנ\"ח ח\"ב סי' ע\"ח אות המובלעת תוך נו'ן או גימ'ל פסול הוא דוקא בענין שנפסד צורת האות כגון נו'ן ואל'ף או בי'ת ושאר אותיות שיש הפסד בצורת הנו'ן, בי\"ד שם, אמ\"ל שם, ואם המשיך יותר מדאי כדי למלאות השטה יש להסתפק אם כשר אם לאו, ויש להראות לתינוק כמו שעושים בכל אות שיש בו ספק, ר\"ז שם:" + ], + [ + "קכא) אם כתב ב' תיבות בתיבה א' ע\"י אות יתירה ביניהם, כגון שהיה צריך לכתוב בחזק יד והוסיף קוף בין תיבת בחזק לתיבת יד כגון זה בחזקקיד או שכתב בבחזק שהוסיף ב' בתחלת תיבת בחזק, מותר למחוק הב' והקוף שבניהם ואין בכך פיסול משוס ח\"ת, י\"א הגב\"י בשס מהר\"ם בן חביב סי' קכ\"ה אות ל\"ו, וכן אם כתב ב' תיבות הסמוכות כמו תיבה א' כגון עלכן אם יכול לגרור קצת מן הלמ\"ד וקצת מן הכ' שיהיו נראים כב' תיבות שפיר דמי קס\"ה סי' ט' אות וא\"ו ועי\"ש בלשכ\"ה אות י\"א, וכן מנהגנו פה בגדאד יע\"א, ודלא כדב\"ש סי' רס\"ה שהחמיר בזה:" + ], + [ + "קכב) אם כתב ב' פעמים תיבת השמרו, מותר למחוק את הוי\"ו מן השמרו הא', והשמר הב' והוי\"ו תשאר וימשוך את הר' אל הוי\"ו שתהא תיבה א', וכן על כל כיוצא בזה, ואפי' אם היתה התיבה הב' תיבה שאינה מענין סתו\"מ כלל מותר, כי הכלל הוא שכל שנשאר צורת האות אף שנפסד מצד אחר יכול למשוך כדי להכשיר ולא הוי משום זה שלכ\"ס, פרמ\"ג במש\"ז אות ך' קס\"ה סי' ט' אות ח', אמ\"ש כלל כ' אות א' אע\"ג דהמלא\"ש בכלל ח' אות יו\"ד בבינה פקפק בשני דינים אלו אין להניח ודאן של כל הפוסקים הנ\"ל בשביל ספיקו של מלא\"ש ועיין בלשכ\"ה שם אות י\"ג, וכן מנהגנו פה בגדאד יע\"א להתיר:" + ], + [ + "קכג) אם כתב תיבה א' ב' פעמים ואם יקלוף תיבה היתירה יהיה שיעור פ' וא\"א למשוך אות שלפניה מפני שהוא מאותיות שאינם נמשכים אם יקלוף אותה ויעשה במקומה נקבים שיהא אותו מקום אינו ראוי לכתיבה שפיר דמי, גן המלך סי' ג', חידושי רע\"ק סי' ער\"ה בגליון הש\"כ הג\"מ אמ\"ש כלל כ' אות א', וכן מנהגנו פה בגדאד יע\"א ואפי' אם אין הריוח שיעור ט\"א, ג\"כ נוהגים לנקב לחוש לכתחילה לסברת ר\"ת. עיין בדברינו ליו\"ד סי' ער\"ה או' ג' ואו' י\"ד ועיין פרמ\"ג א\"א או' ל\"ג:" + ], + [ + "קכד) אם כתב תיבה א' ב\"פ ימחוק את הב' ואם מחק את הא' לא פסל אלא דלשופרא ולזריזות בעלמא נכון לעשות כן כשיהיה שם אות או תיבה כפולה שיגרור את הב', כיון שהא' נכתב כתקונו הגון שנקיים את הא' ונמחוק את הב', ודלא כהכנה\"ג הגב\"י שפסל אם מחק את הא', גן המלך סי' ק\"ב. וכ\"כ הפרמ\"ג בא\"א אות ל\"ג דאם קודם הא' יש בי\"ת וכדומה דיכול למשוך י\"ל דימחוק הא', וכ\"כ קס\"ה סי' ט' אות ז', אמ\"ש כלל כ' אות א\" ועיין בדברינו ליו\"ד סי' רע\"ו אות פ\"א, וכן מנהגנו למחוק הא' אם יש לפניה מאותיות הנמשכים:" + ], + [ + "קכה) תפילין שנמצאו בו תיבות כפולות הכשיר הראב\"ד ז\"ל בת' ולבי מגמגם אלא שאיני כדאי לחלוק, כנה\"ג הגה\"ט בשם הרדב\"ז ח\"א סי' ק\"ך, והביאו המג\"א אות ל\"ג, ובשו\"ת ני\"ב מה\"ק חיו\"ד סי' ע\"ד הכשיר ביתר אות א' שאינה סמוכה לתיבה, והביא ראיה מהרא\"ד, אבל השע\"א ש\"ה בפתחי שערים אות ח' השיג עליו, ופי' כוונת הראב\"ד לא בא להכשיר את התפלין שיוכל להניחם כמות שהם בתיבות כפולות דודאי שכשמות שהם פסולים הם שאינם כמו שהם כתובות בתורה, רק דהראב\"ד מכשיר לענין גרירה שאע\"פ שבתפילין שכתב שלכ\"ס פסול מ\"מ בכתב תיבות כפולות יוכל לגרור תיבה הכפולה ולא הוי שלכ\"ס עי\"ש, והביא ראיה מא\"ר סי' קמ\"ג אות ה', וכן המלא\"ש כלל ח' אות ח' בחכמה, פסק לפסול עד שיגררנה, ועי\"ש בבינה אות ט' שהביא דברי השע\"א, והביא עוד ראיות לפסול להניחם כמו שהם:" + ], + [ + "קכו) כתב הכנה\"ג בהגה\"ט בשם הרדב\"ז ח\"א סי' פ\"ב שנשאל על סופר שכתב ב' פעמים בחזק יד מה תקנה יש לתפלין אלו, והשיב שלא יגרור בחזק האחרון ויאריך גג הקוף של בחזק הא' עד שיגיע סמוך לתיבת יד לא שנא אם מניח רגל הקוף במקומה לא שנא גורר רגל הקוף ומושכו סמוך לסוף הגג דהוי שלכ\"ס אלא יניחנו חלק דכל שאין בין תיבה לתיבה כשיעור פ' כשר ע\"כ, והוא ז\"ל חלק עליו וכתב להתיר כשאינו חוזר וגורר רגל הקוף, אלא מניחו כמו שהוא ומאריך גג הקוף עד שלא ישאר שיעור פ' ס' לדעת ר\"ת והרא\"ש, והביאו א\"ר אות מ' והמג\"א אות ל\"ג כתב דאם היה החלק כמו ט\"א דכשיגררנה יהיה פ' במקום שאין פ' ויפסלו התפלין נ\"ל דמותר למשוך ההא אע\"פ שלא יהיה הרגל בסופה, וכ\"כ קס\"ה סי' ט' אות ז', אבל הבי\"ד ח\"א סי' כ\"ו הסכים לדברי הרדב\"ז ופסל בה\"א או קו\"ף שהרגל באמצע משום שינוי אות ובגרירת הרגל להביאו לסוף הגג משום שלכ\"ס, וכן המלא\"ש כלל ז' אות ט', הביא דין זה של המג\"א, וכתב וז\"ל, אמנם לענ\"ד אין להקל בזה דאפשר דאין צורת ה'א כזו כשרה ולהניח המקום ההוא פנוי ג\"כ פסול, ע\"כ אין תקנה לתפילין ההם עכ\"ל, וכן מנהגנו שאין להמשיך גג הה'א או הקו'ף ויהיה הרגל באמצע, אבל מ\"ש אין תקנה לתפילין ההם אין מנהגנו כן, אלא להתיר ע\"י נקיבת המקום ההוא כמ\"ש לעיל באות קכ\"ג, ועיין בדברינו לסי' ל\"ו בצורת הקו'ף בד\"ה אם:" + ], + [ + "קכז) סעי' כד. מותר לכתוב על מקום הגרר וכו' הגרר מקרי כשגררו יבש והמחק מיירי שמחקו לח, ב\"י מג\"א סע\"ק ל\"ד, ועיין פרמ\"ג א\"א אות ל\"ד שכתב כשימחוק איזה תיבות צריך ליזהר שלא יהא רושם למטה כלל, וכ\"כ אמ\"ש כלל כ' סוף אות א', ובענין התלייה בתו\"ס כתב הריב\"ש סי' קנ\"ד שאסור לתלות תיבה א' בין השיטין אף במקום שהכתיבה כס' בין המוקדמת למאוחרת, וכ\"כ הגו\"ר כלל ב' סי' ד' באמצע התשובה דלדעת רש\"י אסור לתלות אפי' אות א', וכ\"כ הקס\"ה סי' ט' אות י\"א, אבל לדעת עצמו כתב הגו\"ר שם, שאם אירע לסופר ותלה בין השטות בענין דהוי כס' שהוא כשר, וכ\"כ אמ\"ש שם דיש מכשירין באם צר לו המקום ולא ישאר שם ריוח ט\"א כשיעור פ', אזי יתלה התיבה האחרונה שבפ' ומחמת זה ישאר שיעור ט\"א:" + ], + [ + "קכח) סעי' כה. כל אות שהיא כתובה וכו' כגון נגע רגל האל'ף וכו' או שהיה רגל הה' וכו', עיין מ\"ש בזה לעיל על סעי' י\"ח:" + ], + [ + "קכט) שם או שהיתה אות אחת חלוקה לשתי אותיות כגון צד'י שכתב יו'ד נו'ן וכו' וכן מ'ם פתוחה שנעשית כ'ף וא'ו, א\"ר אות מ\"א, מלא\"ש כלל ח' אות ג', קס\"ה סי' ט' אות ג', וכן למ'ד שנפסק צוארה ונראית כמו כ'ף וי'ו, קה\"ס שם, אמ\"ש כלל ט' אות ב', שו\"ת שבסוף זבחי צדק ח\"ב סי' ב', וכן אם נפסק המ'ם סתומה בקו העליון בגגו ונעשה כטי\"ת, אמ\"ש שם, וכן בחי'ת שברגל השמאלי יש הפרש דק בין הרגל והגג פרמ\"ג בפתיחה לסי' ל\"ב [והיא סוף סי' ל\"ב בא\"א] בד\"ה השני שבתפלין ובצורת האותיות אות ח', עצי לבונה חי\"ד סי' ר\"ף מלא\"ש אות ד' אמ\"ש שם אות א', אבל הקס\"ה כתב בחי'ת שכתב ספרדית שהיא בלא חטוטרת אם רגל השמאלי נפסק קצת מן הגג ונדמית לה'א שאסור משום שלכ\"ס:" + ], + [ + "קל) שם. או חית ב' זינין וכו'. ובכל הני אפי' יכול לקרותה פסול עו\"ת אות ל\"ה, מג\"א אות ל\"ו ה\"ב אות ל', א\"ר אות מ\"א, פרמ\"ג א\"א או' ל\"ו, קס\"ה שם מלא\"ש כלל ח' אות ג', ואם הפירוד אינו ניכר להדיא וגם התינוק קורא אותו, כתב ר\"ז אות ל' בצדי אם התינוק קורא אותו כהלכתו ואין הפירוד נראה להדיא שמותר להדביקו ואין בזה משום שלכ\"ס, אבל מדברי הפרמ\"ג בפתיחה לסי' ל\"ב בד\"ה השני שבתפלין ומעצי לבונה חי\"ד סי' ר\"פ משמע באות שנחלק לב' אותיות שאף אם אין הפירוד ניכר להדיא והתינוק קורא אותו ג\"כ פסול, ואסור לדבק משום שלכ\"ס, וכן משמע מדברי המלא\"ש וקס\"ה באות הנז' ובאות שלאחריו ועיין בשו\"ת שבסוף זבחי צדק ח\"ב סי' א':", + "קל) שם וה\"ה שאם לא היו מקצת יודי\"ן שעל האלפי\"ן וכו'. נראה דה\"ה אם נכתבו האותיות בקומתן ובצביונן ואח\"כ ברוב הימים נפרדו השיני\"ן וכיוצא וצורת האות ניכרת, יכול לתקן ואין בזה שלכ\"ס. ברכ\"י אות ט' אבל כל זמן שלא תיקנם הם פסולין ואפי' אם הפירוד דק מאד וצורת האות ניכרת דכיון שיש פלוגתא בזה באם נעשה הפירוד אחר הכתיבה כמ\"ש לעיל אות ס\"ב יש לפסוק כדעת האוסרים משום חשש ביטול מ\"ע הברכה לבטלה. וכן אם נמצא כן בס\"ת בשבת ויו\"ט שא\"א לתקן מוציאין ס\"ת אחרת מטעם הנז' ועיין לעיל אות צ\"ח ואות קי\"ב, ולקמן סי' ל\"ו או' ה' ואו י' ועוד עיין בסה\"ק כף החיים סי' ח\"י אות ז' בענין סב\"ל:" + ], + [ + "קלא) שם וה\"ה שאם לא היו מקצת יודי\"ן שעל האלפי\"ן וכו', וכן הדין בבי'ת ודל'ת וכדומה שאין הגג מחובר לירך למעלה. פרמ\"ג בפתיחה לסי' ל\"ב בד\"ה השני שבתפלין. עצ\"ז חי\"ד סי' ר\"ף מלא\"ש כלל ח' אות ג' קס\"ה סי' ט' אות ד' אמ\"ש כלל ט' או' ב' וכן אם נפסק ראש הלמד מלמעלה כזה כי אמ\"ש שם:" + ], + [ + "קלב) שם והתינוק דל\"ח ול\"ט מכירם וכו'. הא דמהני קריאת תינוק לתקן, היינו דוקא שאין ניכר פרידתם להדיא, הא ניכר פרידתם להדיא, אע\"ג דתינוק קורא כן כיון שאין צורתה עליה הוי כותב שלכ\"ס. פרמ\"ג שם ובמש\"ז אות כ' ואע\"ג דבסוף ד\"ה ובענין ינוקא בפתיחה שם נסתפק והניח בצ\"ע, וכן בסוף הפתיחה בד\"ה גם מצאתי כתב ועצ\"ע, וי\"ל שמחמת הספק כתב לאסור כדכת' דב\"ש סי' רס\"ד דבזה אזלינן בספיקן להחמי' עי\"ש, מ\"מ האחרונים כ' כדבריו לאסור. עצ\"ל שם מלא\"ש שם קס\"ה שם בלשכ\"ה או' ט' אמ\"ש שם ואע\"ג שבשו\"ת שבסוף זבחי צדק ח\"ב סי' א' כתב להתיר ע\"י תינוק אף אם ניכר הפירוד להדיא ע\"ש, אפ\"ל אלו היה רואה דברי הפוסקים הנ\"ל לא היה מיקל, מיהו אם יש ספק אם הוא ניכר להדיא א\"ל יש להקל:" + ], + [ + "קלג) שם יכול לחזור ולתקנם, אבל כל זמן שלא תיקן פסולים כמבואר בסי' ל\"ו סעי' ב'. ומ\"ש שם דפסולים היינו בלי תיקון, אבל התקון מהני. מאמ\"ר אות כ\"ב פרמ\"ג במש\"ז או כ' עצ\"ל שם, ואפי' כל יוד'י האלפי'ן נפרדים מהני תיקון ולא כמו שחילק ה\"ב שם מאמ\"ר אות הנז':" + ], + [ + "קלד) שם דכיון דצורת האות היתה ניכרת וכו'. ואע\"ג דיוד\"י האלפי'ן והשיני'ן הנפרדין צורת יו'ד עליהן בפ\"ע, מ\"מ הנשאר אין אות אחרת עליה, גם אין כותבין יו\"ד ע\"ג קו כזה משום הכי מהני תינוק דלא להוי שלכ\"ס. פרמ\"ג א\"א אות ל\"ו ובפתיחה ד\"ה השני שבתפלין:" + ], + [ + "קלה) שם ויש מי שאומר דה\"ה אם חוטרא דחי\"ת למעלה וכו'. מ\"ש המחבר אח\"כ בשם יש מי שאומר אין כאן מחלוקת רק חידוש דין. ט\"ז סע\"ק כ' פרמ\"ג במש\"ז אות כ' וכ\"כ האחרונים להתיר:" + ], + [ + "קלו) שם אך אין ניכר להדיא פרידתם, ושיעור ניכר פרידתם להדיא היינו כל שפרידתם ניכרת היטב תיכף ומיד שרואה אותם, אבל אם אין ניכרת פרידתם עד שמסתכל בה נקרא אין ניכר להדיא. ר\"ז אות ל':" + ], + [ + "קלז) שם אע\"פ שהתינוק קורא ב' זיינין וכו', והטעם משום דאין התינוק מורגל בחי'ת כזה. מג\"א סע\"ק ל\"ז וכן כתבו האחרונים:" + ], + [ + "קלח) ואם רגל ימין של חי'ת אינו נוגע או שתי רגליה כתב הפרמ\"ג בפתיחה לסי' ל\"ב בצורת האותיות אות חי'ת דיכול לתקן ולא הוי שלכ\"ס כמו יוד'י האלפי'ן, וכן כתב עצ\"ל חי\"ר סי' ר\"ף אמ\"ש כלל ט' אות א', וכתב מלא\"ש כלל ח' אות ד' בבינה וז\"ל, ומ\"ש הפרמ\"ג שם דנפסקו שניהם ג\"כ שרי לתקן צע\"ג דמאחר דאם נפסק השמאלי תחלה כבר נפסלה מלתקן (ועיין לעיל אות קכ\"ט) ודאי דאינה נכשרת לתקן ע\"י פסיקת הימיני, וצ\"ל שהפרמ\"ג איירי שראינו שנפסק הימיני תחלה וממילא כשמספקא לן איזה נפסק תחילה אין להתיר התקון עכ\"ל,:" + ], + [ + "קלט) סעי' כז אותיות ותיבות שנמחקו קצת וכו'. כתב בספר הזכרונות דף ס' דהיינו דוקא כשנכתבו תחלה בכשרות ושוב נמחקו, אבל אם מעקרא בעת הכתיבה מחמת שהדיו לא נעשה כהוגן נעשו בו אותיות משונות נוטים לירוק ולאדום וללבן שהוכהה ממראיתו, ולא נראה בו שחור מעולם, וצריך להעביר עליהם קולמוס הוי שלכ\"ס, כנה\"ג הגב\"י והביאו מג\"א סע\"ק ל\"ח בקיצור הלכה ברורה אות ל\"א א\"ר אות מ\"ד:" + ], + [ + "קמ) שם ולא הוי שלכ\"ס כיון שעכשיו הכתב כשר, ומה שמוסיף עליו אינו אלא שמשמרו שלא תמחק יותר שרי, וכ\"כ מהרי\"ל בת' סי' קכ\"ז, שכיון שאינו אלא כדי להאירן ולקיימן שרי עכ\"ל, א\"כ משמע דוקא שקצת צבע הדיו קיים, אבל אם קפצה כל הדיו מהקלף ולא נשאר רק רושם אדמומית מהחלודה של הדיו הוי שלכ\"ס כנ\"ל, מג\"א סע\"ק ט\"ל, והקשה עליו הפרמ\"ג וז\"ל, מאי אריא חלודה אפי' הדיו עתה אדום שנקלף שחרורית העליון ונשאר אודם אפי' הוא ממשות הדיו הוי שלכ\"ס דאודם אין כשר לתפלין כמ\"ש בסעי' ג' עכ\"ל, וכ\"כ האחרונים דכל שנתאדם האות לא מהני מה שיעביר עליו דיו, דהוי שלכ\"ס. עצ\"ל חי\"ד סי' ר\"ף קס\"ה סי' ט' או' ט' מלא\"ש כלל ח' או' ה', וכן אם נשתנה האות למראה אחר שאינו שחור לא מהני מה שיעביר עליו דיו דהוי שלכ\"ס קס\"ה שם, וכן משמע מהמלא\"ש שם, ועיין בדברינו ליו\"ד סי' ער\"א או' ח\"י, ועיין בית שלמה חא\"ח סי' ז' שכתב דוקא בנתהפכה לגמרי למראה אדמדם שהוא פסול, אבל כל שלא נתהפכה משחרוריתה לגמרי ועדין צבעה שחור קצת יש להכשיר, וכן משמע מהמלא\"ש באו' הנז'." + ], + [ + "קמא) הא דאמרינן דאם נתאדמו האותיות לגמרי שהוא פסול ולא מהני להעביר עליהם קולמוס היינו דוקא בתפלין משום דבעינן כס', אבל בס\"ת אפי' אם נתאדמו האותיות לגמרי מהני להעביר עליהם קולמוס. פרמ\"ג א\"א או' ל\"ח בי\"ש שם ח\"ס חי\"ד סי' רכ\"ו, וכן משמע מדברי הפוסקים הנ\"ל באו' הקודם, וכל זה בשאר אותיות, אבל בשמות הקודש אם נתאדמו לגמרי אסור להעביר עליהם קולמוס משום מוחק את השם, ח\"ס שם, ואם נתאדמו האותיות מחמת יושן כתב שם הח\"ס אפי' בשמות הקודש קרוב לודאי שמותר להעביר עליהם קולמוס כדיו ע\"ג דיו דאין כאן מחיקה עי\"ש [ויש לפרש דבריו דמיירי דעדיין יש בהם מראה דיו] וכ\"כ זר\"א ח\"א סי' ז' דמותר להעביר דיו על אותיות השם שנמחקו קצת ואין בו משום מוחק את השם וכ\"כ הנוב\"י מה\"ק חא\"ח סי' א' ועיין בדברינו ליו\"ד סימן רע\"ו, וכן מנהגנו פה בג'דאד יע\"א כשמעבירין קולמום על אותיות הס\"ת שנמחקו קצת מעבירין גם על אותיות השם ואין חוששין משום מוחק את השם דלא כת' הרשב\"ץ ח\"א סי' קכ\"ז וח\"ג סי' קצ\"ג [ועיין עוד שם בח\"ס שתרץ קושיית הפרמ\"ג באות הנז' על הא\"ר מאות ה' על אות מ\"ד):" + ], + [ + "קמב) וכשמעביר קולמוס על אותיות הס\"ת לתקנם, צריך שיהיה הדיו כעין דיו הנכתב מקודם בס\"ת דלא לתחזי כמנומר. עיין בדברינו ליו\"ד סי' ער\"א אות ט\"ז וא\"ו כ':" + ], + [ + "קמג) ויו דנקלף מקצת אורך ונשאר רושם, ודאי צריך לכסות הרושם כשמראה לתינוק, פרמ\"ג א\"א אות ט\"ל:" + ], + [ + "קמד) סעי' כ\"ח יש ליזהר שלא יכנס ראש הלמ'ד וכו', מ\"ש הבי\"ד חיו\"ד סי' קל\"ה דדעת מרן להכשיר בדיעבד, איכא מאן דאמר דגם דעת מרן לפסול בדיעבד כמ\"ש א\"ר אות מ\"ה, ובכה\"ג דפליגי בדעת מרן וגם יש פוסלים בהדיא אין נראה להכשיר כ\"א בתינוק. לד\"א סי' י\"ב אות וי'ו, וכ\"כ הפרמ\"ג א\"א אות מ' בשם חלקת מחוקק ובי\"ש כל שאין יכול תינוק לקרות ונשתנה פסול, קס\"ה סי' ז' אות ז' בלשכ\"ה ונראה כשמראין לתינוק צריך לכסות חלק התחתון קס\"ה חקירה ג':" + ], + [ + "קמה) ואם נכנם ראש הלמ'ד לתוך חלל הרי'ש ודומה כקו'ף (נראה שהיה דרכם למשוך רגל הרי'ש בעקמימות לצד שמאל, קס\"ה חקירה ג') או לתוך הדל'ת ודומה לה'א פסול ולא שייך כאן תינוק. כנה\"ג הגב\"י אמ\"ל בפיסול נגיעת אות באות אות ו' לד\"א שם קס\"ה שם מלא\"ש כלל כ\"ה אות א' אמ\"ש כלל ה' אות ד'. וכן אם נכנם ראש הלמ'ד לתוך הוא'ו ונראה כגימ'ל פסול אמ\"ש שם וכן אם נכנס לתוך כ'ף פשוטה, ונראה כמו ה'א פסול, קס\"ה שם אמ\"ש שם ודלא כבי\"ד חי\"ד סי' קל\"ה, עיין באות הקודם, ואופן התקון הנה לגרור צואר הלמ\"ד ולמשוך גגה של למ\"ד להלן ולעשות שם צוארה פשיטא דלא הוכשר האות העליון עי\"ז דהא הו\"ל ת\"ת, וכן למשל אם עשה דל'ת בגג רחב וראש הלמ'ד כנגד קצה השמאלי אף שיוכל לגרור קצת מן הגג של הדל'ת שישאר ראש הלמ'ד חוצא ג\"כ הו\"ל ת\"ת אלא צריך לגרור ולתקן גוף האות, אבל הלמ'ד נראה לפע\"ד דאינה צריכה שום תקון כי היא לא אבדה צורתה, קס\"ה שם בחקירה ג' ועי\"ש שכתב בשם מהרימ\"ט מי שרוצה להכשיר ע\"י קריאת התינוק, עכ\"פ צריך לכסות לו החלק התחתון דהיינו גוף הלמ\"ד עי\"ש:" + ], + [ + "קמו) ואם נכנס ראש הלמ'ד בירך הכ'ף באופן שמשם ולמעלה ישאר מהירך כ\"כ כדי כפיפה כשיעור הגג העליונה של הכ'ף או הפ'א דהיינו שיעור ירך הכ'ף פשוטה שצריך מן הדין למותתו יש להכשיר. עיקרי הד\"ט סי' ז' אות ח' בשם פחד יצחק אות ס' ערך ס\"ת. וכן מנהגנו פה בגדאד יע\"א. אבל אם נכנס מעט מזער לתוך הכ'ף או הפ'א למטה מן השטה אין לפסול בכך. עיקרי הד\"ט שם בשם הנז':" + ], + [ + "קמז) ואם ראש הלמ'ד מגיע לתוך חלל כ'ף פשוטה מאותיות השם הקדוש, כתב הקס\"ה בחקירה ג' בשם ספר שנות חיים ח' סת\"ם סי' ע\"ט דאם צואר הלמ'ד הוא סמוך לרגל הכ'ף כשר דאין זאת צורת ה'א אך אם נכנס בחצי השמאלי אז נראית כמו ה\"א והורה לתקן כך לגרור תחלה גוף הלמ'ד וישאר הצואר ואז הרי היא ה'א ממש ומותר למוחקה משום דהוה אות אחר ממש עי\"ש שהסכים לדבריו להקל וכתב וז\"ל ואולי גם בנכנסה הלמ'ד לתוך הדל'ת שהוא מגוף השם יש להקל וצ\"ע עכ\"ל:" + ], + [ + "קמח) ואם נכנס ראש הלמ'ד של שם לתוך חלל כ'ף מתיבת חול יש למחוק בסתר הכ'ף של תיבת חול. אמ\"ש כלל ה\"א אות ד' בשם שנות חיים סי' ע\"ט ועיין לעיל אות קמ\"ה:" + ], + [ + "קמט) עוד כתב שם אמ\"ש בשם שנות חיים, דאם נכנס ראש הלמ'ד של שם לתוך חלל כ'ף של שם אז אם נכנס רק מעט להכ'ף באופן שאם יגרור מעט מהכוף אזי ישאר צורת כ'ף, והלמ'ד לא יהיה בתוך הכ'ף אזי יעשה כן, אבל אם א\"א באופן זה אזי יאריך קצת הגג מהכף ויעבה קצת ראש הלמ'ד לצד הרגל שלא יהיה רוח כ\"כ בינו ובין הרגל, וכן יעבה קצת להרגל של הכ'ף ג\"כ עכ\"ל. והקס\"ה בחקירה ג' פקפק בשני הוראות אלו, וכתב שיש בהם משום ח\"ת יעו\"ש. ומ\"ש על הוראה ב' שיש בה ח\"ת לא ידעתי מה ת\"ת יש כאן כיון דמתקן ע\"י קולמוס. ובהוראה א' מנהגנו להקל אף בלא גרירה ואף בתיבת חול כמ\"ש לעיל באות קמ\"ו, ובהוראה ב' נראה דיש לסמוך דוקא בכה\"ג, אבל בתיבות של חול יש לחוש לדברי קס\"ה כיון דאין כאן איסור מחיקה, והא דמהני זה התיקון היינו דוקא בס\"ת, אבל בתו\"ם לא מהני משום שלכ\"ס והוא פשוט:" + ], + [ + "קן) עוד כתב שם אם נכנס ראש הלמ'ד לתוך הדל'ת רבתי של אחד ונראה כה'א רשאי לגרור מעט מגג הדל'ת מאורכו עד שצואר הלמ'ד יהיה חוץ להגג ואין בזה משום ח\"ת, וכה\"ג כתב עקרי הד\"ט סי' ז' אות צ\"ב, אבל הקס\"ה בחקירה ג' אסר בזה התקון משום דהוי ת\"ת והבאנו דבריו לעיל אות קמ\"ה, וכן מנהגנו לפסול בכה\"ג משום ח\"ת" + ], + [ + "קנא) וכן סופה של אל'ף שנכנס לחלל דל'ת או רי\"ש, ונראה עי\"ז כה'א וכה\"ג או אפי' לא נדמה לאות אחרת אלא שעכ\"פ נשתנה צורת האות, כגון רגל כ'ף או נו'ן פשוטה שנכנס בין חלקי העי'ן והשי'ן והטי'ת, בכל הנזכר [אפילו לא נגע אות בחברו, דאם נגע בלא\"ה פסול משום חסרון ה\"ג] אפי' בדיעבד פסול ולא מהני בזה הכרת תינוק. מלא\"ש כלל כ\"ה אות א':" + ], + [ + "קנב) אבל אם לא נכנס כ\"א מעט מזער באופן שרואין שבודאי לא נדמה עי\"ז לאות אחרת וגם לא נשתנה צורת האות, אז בדיעבד יש להתיר מלא\"ש כלל כ\"ה אות א' [ודבר זה צריך הבחנה ברורה, כי בנקל תשתנה למשל צורת דל'ת לה'א אף אם רק חלק קטן מגג הלמ'ד נכנס בחללה, מלא\"ש שם:" + ], + [ + "קנג) לכתחלה צריך הסופר ליזהר מאד מלהקריב שום אות לתוך חלל של אות אחרת, מלא\"ש שם. וכן צריך ליזהר מאד שלא יבא קו אות משטה שלמעלה בין התיבות שבשטה שלמטה ממנה, מלא\"ש שם בשם הרמב\"ן, כן יש ליזהר שלא יערה האותיות כמו שעושין בגט, עיין אה\"ע סי' קכ\"ה סעי' י\"ח בהגה, מיהו בדיעבד אין בזה פיסול, יו\"ד סוף סי' ער\"ד בהגה מלא\"ש שם:" + ], + [ + "קנד) וכשנפסלה האות לא מהני אם יגרור החלק שנכנס בחלל האות דהוי ח\"ת, אלא צריך לתקן ע\"י גרירת מה שנפסל כמבואר בדיני ח\"ת, מלא\"ש שם, ועיין לעיל אות קמ\"ה:" + ], + [ + "קנה) סעי' כ\"ט, אם אין הפ' שגורות בפיו וכו', ויש אומרים דמצוה מן המובחר לכותבן מתוך הכתב אפי' שגורות בפיו ב\"ח נה\"ש או' יו\"ד, אבל המאמ\"ר או' כ\"ד, הסכים לדברי מר\"ן ז\"ל דאפי' לכתחלה ל\"צ:" + ], + [ + "קנו) שם אם אין הפ' שגורות בפיו וכו', וכן מי שאין שגור בפיו רק מקצת הפ' אסור לכתוב אותו מקצת שלא מן הכתב ואפי' אות א' אסור, ב\"י לבוש סעי' ל' שו\"ג או' מ\"א מאמ\"ר או' כ\"ד, אבל הב\"ח מכשיר, והביאו מג\"א סע\"ק מ\"א, ר\"ז או' מ\"ב אמ\"ש כלל י\"ד סוף או' ב' וסברא א' עיקר." + ], + [ + "קנז) אם הפ' שבתפלין שגורות בפיו אם מותר לכתוב אותם בס\"ת שלא מן הכתב הנה ב\"י ביו\"ד סי' רע\"ד כתב בשם הר' מנוח דצ\"ע, והביאו ש\"כ שם סע\"ק ג' ולא פשט הדבר, וגם מרן ז\"ל בש\"ע לא הזכיר שום דבר מזה, אלא סתם וכתב דאפי' או' א' אסור לכתוב שלמ\"ה, ומספיקא פשיטא דנקטינן להחמיר מאמ\"ר שם, וכ\"נ דעת הפרמ\"ג א\"א או' מ\"ב ועיין בדברינו ליו\"ד סי' רע\"ד או' ו':" + ], + [ + "קנח) שם צריך שיכתוב מתוך הכתב וה\"ה כשמקרא לו אחר רק שיחזור ויקרא בפיו כמ\"ש סעי' ל\"א יד אפרים:" + ], + [ + "קנט) סעי' ל\"א אם אינו כותב וכו', משמע שאם כותב מתוך הכתב א\"צ שיוציא בפיו, וצ\"ע דביו\"ד סי' רע\"ד סעי' ב' משמע דאף בכותב מתה\"כ צריך שיוציא בפיו, וכן תמה העו\"ת או' ל\"ז, מג\"א סע\"ק מ\"ב, ולענ\"ד י\"ל דהכא מיירי בתפלין ששגורות בפיו דאז אם הוציאם בפיו לא בעינן מתה\"כ, לכן כשכותב מתוך הכתב וגם הם שגורות בפיו אין צריך להוציאם בפיו, אבל התם בספר תורה מיירי דמסתמא אינם שגורות בפיו כמבואר בב\"י שם, לכן צריך להוציאם בפיו, וזה נראה כוונת הלבוש, וכ\"נ דעת ל\"ח סוף הל' ס\"ת וס' מג\"א, כ\"כ א\"ר או' מ\"ת, וכ\"נ דעת ר\"ז או' מ\"ג, ועיין פרמ\"ג א\"א או' מ\"ב, ואע\"ג דהב\"ח כתב דטעם להוציאם בפיו הוא כדי שימשיך הבל קדושה על האות, וגם במעתיק מתוך הכתב צריך לחזור ולקרות, וכן הוא דעת עו\"ת באו' הנז', מ\"מ הש\"ע והלבוש והפוסקים לא ס\"ל טעם זה אלא הטעם שמא יטעה ומשמע דאם לא טעה כשר בדיעבד בכל זה, א\"ר שם ועיין בדברינו ליו\"ד סי' רע\"ד או' ז', ומ\"מ לכתחלה יש להחמיר כהב\"ח:" + ], + [ + "קס) שם שמקרא לו אחר וכו', וה\"ה למי שכותב ע\"פ ואינו מעתיק מתוך הספר צריך להוציא כל תיבה מפיו, ב\"י קס\"ה סי' ד' או' ח':" + ], + [ + "קסא) סעי' לב, צריך להניח חלק וכו', עיין ט\"ז סע\"ק מ\"ג ומנהגנו פה בגדאד יע\"א כדעת מרן ז\"ל שאין נזהרים להניח חלק רק כדי צואר הלמ'ד והקף גויל ולמטה כשיעור כ'ף ונו'ן פשוטה והקף גויל, ובתחלה ובסוף כדי הק\"ג:" + ], + [ + "קסב) שם בהג\"ה וצריך להניח בין כל תיבה ותיבה וכו', עיין בדברינו ליו\"ד סי' רע\"ד או' ט':" + ], + [ + "קסג) שם בהג\"ה, גם צריך להניח מעט חלק וכו', אבל המג\"א סע\"ק מ\"ה כתב דלכתחלה אין להניח חלק כלל בין פסוק לפסוק, ועיין א\"ר או' נ\"א:" + ], + [ + "קסד) סעי' לג יעשה השורות שוות וכו', שלא יכתוב ג' אותיות וכו', עיין מג\"א סע\"ק מ\"ו פרמ\"ג שם באה\"ט סע\"ק נו'ן ועיין בדברינו ליו\"ד סי' רע\"ג או' י\"ב:" + ], + [ + "קסה) סעי' לד ב' אותיות וכו', עיין בדברינו ליו\"ד סי' רע\"ג או ט' יו\"ד י\"א י\"ב:" + ], + [ + "קסו) סעי' לה, אותיות השם צריך שיהיו כולם בתוך הדף וכו'. עיין בדברינו ליו\"ד סי' רע\"ו מאו' כ\"ד לאו' כ\"ח:" + ], + [ + "קסז) סעי' לו. יעשה כל פרשיותיה פתוחות חוץ מפ' אחרונה וכו' ודע שבצורת הפרשיות פתוחות וסתומות יש מחלוקת בין הרמב\"ם והרא\"ש, דלהרמב\"ם פ' פתוחה יש לה שני צורות דהיינו אם גמר באמצע שיטה מניח שאר השיטה פניו אם נשאר שיעור ט' אותיות ומתחיל הפ' שהיא פתוחה מתחלת השיטה השנייה, אבל אם לא נשאר אלא מעט או אם גמר בסוף השיטה מניח שיטה שנייה בלא כתב ומתחיל הפ' הפתוחה מתחלת שיטה שלישית ונמצא פנוי ביניהם שיטה, ופרשה סתומה יש לה ג' צורות, אם גמר באמצע השיטה מניח ריוח כשיעור ט' אותיות ומתחיל לכתוב בסוף השיטה תיבה א' מתחלת הפ' שהיא סתומה עד שנמצא הריוח באמצע, ואם לא נשאר מן השיטה כדי להניח ריוח כשיעור ולכתוב בסוף השיטה תיבה א' יניח הכל פנוי ויניח מעט ריוח מראש שיטה שנייה ויתחיל לכתוב הפ' הסתומה מאמצע השיטה שניה, ואם גמר בסוף השיטה מניח מתחלת שיטה שניה כשיעור הריוח ומתחיל לכתוב הסתומה באמצע שיטה, נמצאת אומר שפ' פתוחה תחילתה בתחילת השיטה לעולם. ופ' סתומה תחילתה מאמצע שיטה לעולם, ולהרא\"ש פ' פתוחה יש לה שני צורות, או שיניח מקום פנוי בסוף השיטה שיעור ט' אותיות ויתחיל מראש השיטה השנייה, או שיניח מקום פנוי בראש השיטה השנייה שיעור ט' אותיות ויתחיל לכתוב, ופ' סתומה יש לה שני צורות, או שיניח מקום פנוי באמצע השיטה שיעור פ' ויתחיל לכתוב בשיטה ההיא, או שיניח חלק שיטה א' ויתחיל לכתוב בשיטה ג', כמבואר ביו\"ד סי' ער\"ה בטור וב\"י יעו\"ש, נמצא דאם הניח מקום פנוי בסוף השיטה שיעור ט' אותיות והתחיל לסתום בראש השיטה השנייה זהו פתוחה לכ\"ע בין להרמב\"ם בין להראש, ואם הניח מקום פנוי באמצע השיטה שיעור פ' והתחיל לכתוב תיבה א' בסוף השיטה ההיא זהו סתומה לכ\"ע, אבל אם סיים בסוף השיטה והניח שיטה א' חלקה והתחיל לכתוב בראש שיטה שלישית זהו להרמב\"ם פתוחה ולהראש סתומה, ואם סיים בסוף השיטה והניח מקום פנוי בראש השיטה השנייה שיעור פ' והתחיל לכתוב זהו להרמב\"ם סתומה ולהרא\"ש פתוחה, וכתב מרן ז\"ל שם בב\"י ובש\"ע צריך לצאת אליבא דכ\"ע לכן כתב כאן שהשלשה פ' הם פתוחות בין להרמב\"ם בין להרא\"ש ופ' אחרונה היא סתומה לדעת הרמב\"ם, והטעם כתב כאן בב\"י דנהגו לעשותה כדברי הרמב\"ם ודלא כהרא\"ש משום דא\"א לעשותה שתהיה סתומה לדעת שניהם ותפשו דברי הרמב\"ם עיקר:", + "שם ואם שינה פסול, הגה ויש מכשירין בכולם פתוחות. כתב עו\"ת או' מ\"ג דהעיקר כדברי המחבר וסיעתו דאם שינה פסול, וכן המנהג נתפשט ברוב תפוצות ישראל וכן מנהגנו פה בגדאד יע\"א כדברי מרן ז\"ל וכמו שנהגו שכתב מרן ז\"ל:" + ], + [ + "קסח) שם ובסוף שמע אין מניחין חלק ואם מניחים הוא פחות מכדי לכתוב ט\"א. ובדיעבד אם שייר כשיעור ט\"א ג\"כ כשר, וא\"צ להניח בתחלת פ' והא\"ש כדי ט\"א אלא מעט ריוח. מחה\"ש אות מ\"ח ר\"ז אות נ\"ב אמ\"ש כלל כ' אות ד' ועי\"ש בשולי היריעה אות ו'. וי\"א שצריך ג\"כ להניח שיעור פ' בהתחלת פ' והיא\"ש. מאמ\"ר אות ל\"ד ול\"ה, וכן ראוי לעשות, אבל אם לא הניח כדי ט\"א בסוף פ' שמע ולא בהתחלת פ' שאחריה, אע\"פ שבצרוף שניהם יחד יהיה כדי ט\"א או יותר אין מצטרפין זע\"ז, והרי אין כאן פ' כלל כיון שאין ריוח ט\"א במקום אחד, ויש מי שאומר שמצטרפין זע\"ז, ונעשה עי\"כ פ' שלאחריה ס' להרמב\"ם ואפשר גם להרא\"ש [ט\"ז סע\"ק כ\"ו) ולכן יש לעשות כן לכתחלה כדי לצאת ידי שניהם לפי דבריו, אבל יש לחוש לסברה הא' שלא להכניס א\"ע לספק תפלין פסולין, שהרי לפי סברא הא' שאין כאן פ' כלל הם פסולים אליבא דכ\"ע אפי' בדיעבד. ר\"ז שם וכן המאמ\"ר אות ל\"ה השיג על דברי הט\"ז, ובסוף דבריו כתב נראה דדעת מהרי\"א ומרן ז\"ל לא ניחא להו בהאי תקנתא, הילכך אין לזוז מדבריהם:" + ], + [ + "קסט) שם ובסוף שמע אין מניחין חלק, ואם מניחין הוא פחות מכדי לכתוב ט\"א, ובתפלין דר\"ת שצריך להיות פ' שמע באחרונה כמ\"ש מרן בסי' ל\"ד וצריך לכתוב ג\"כ על הסדר שכתובים בתורה כמ\"ש הטור שם ומג\"א שם סע\"ק ב' והאחרונים, א\"כ לסברת מרן ז\"ל פ' קדש ופ' והיה כ\"י מתחילין בראש שטה, ובסוף קדש מניחים חלק ט\"א, ובסוף והכ\"י אין מניחים חלק ואם מניחים הוא פחות מט\"א, ויניח חלק פ' והיא\"ש ויכתוב פ' שמע בקצה הקלף ויתחיל בראש השטה ואח\"כ יכתוב פ' והיא\"ש באמצע, ומתחילין באמצע שטה עליונה ומניח לפניה חלק ט\"א ובסופה מניח חלק כדי ט\"א נמצא פ' קדש לי ופ' והכ\"י ופ' שמע הם פתוחות בין להרמב\"ם בין להרא\"ש, ופ' והיא\"ש היא ס' לדעת הרמב\"ם, ולהט\"ז פ' קדש לי ופ' והכ\"י מתחילין בראש שטה, ובסוף קדש לי מניח חלק כדי ט\"א ובסוף והכ\"י מניחין חלק פחות מט\"א ופ' והיא\"ש יניח ריוח בראשה פחות מט\"א, ובסופה יניח חלק שיעור ט\"א ופרשת שמע מתחיל בראש שטה, באה\"ט אות נ\"ג, מחה\"ש בסי' ל\"ד אות ב' ר\"ז שם אות ג', אבל אין לעשות כס' הט\"ז כמ\"ש באות הקודם:" + ], + [ + "קע) שם ופ' והיא\"ש מתחילין באמצע שטה וכו', אבל בסופה א\"צ להניח שום ריות אלא מסיים על הארץ בסוף השטה התחתונה, ר\"ז אות נו'ן, מלא\"ש כלל י\"ז אות י\"ב בחכמה, ואות י\"ג בבינה, אמ\"ש כלל ך' אות ד', ועיין פרמ\"ג מש\"ז אות כ\"ו, ובדיעבד אם סיים על הארץ בשיור ריוח ט\"א יש להכשיר, אמ\"ש שם, ועיין שם בשולי היריעה אות ז' וכן פ' שמע בתפלין דר\"ת מסיימת בסוף השטה, ואם לא סיים בסוף השטה אלא הניח ריוח כשיעור פתוחה או פחות ג\"כ כשר, אמ\"ש שם אות ה', ועיין מלא\"ש כלל י\"ט אות א' בבינה, וכן מנהגנו פה בגדאד יע\"א, לסיים פ' והיא\"ש פ' בתפלין דרש\"י בסוף השטה, ופ' שמע בתפלין דר\"ת בסוף השטה:" + ], + [ + "קעא) שם ונמצא שג' פרשיות הם פתוחת וכו' כתב מג\"א סע\"ק מ\"ט בשם סמ\"ק וז\"ל דבש\"ר שהם ד' קלפים אין להקפיד בפתוחות, וסתומות, אך נהגו להקפיד עכ\"ל, וכ\"כ הכל בו ומהרי\"א דלא כהב\"י שהבין בדרך אחר דקאי על שלכ\"ס ודבריו צ\"ע עכ\"ל והביאו ר\"ז אות נ\"ד וקצת מהאחרונים אבל המאמ\"ר אות ל\"ב דחה דברי המג\"א והביא ראיות ברורות לדבר יעו\"ש. וא\"כ נתברר לנו שדברי סמ\"ק כהבנת מר\"ן ז\"ל דלא קאי על פתוחות וסתומות וע\"כ אין לחלק בין תש\"ר לש\"י בפתוחות וסתומות, ובתש\"ר נמי אם שינה פסול וכן משמע מסתמיות דברי מר\"ן ז\"ל דאין חלוק, וכן מנהגנו פה בגדאד יע\"א] לפסול גם בתש\"ר אם שינה בצורת פתוחות וסתומות:" + ], + [ + "קעב) שם ופ' אחרונה היא ס' וכו' ואע\"פ שלדעת הרא\"ש זו היא צורת פתוחה אין לחוש מפני כך לעשות שני זוגי תפלין ב\"י מג\"א סע\"ק מ\"ט ועיין שע\"ת אות ס\"ז:" + ], + [ + "קעג) סעי' ל\"ז עור הבתים וכו' צריך שיהיה מעובד לשמו היכא דאפשר והיכא דלא אפשר למצוא מעובד לשמו יניחם בלא ברכה וכשימצא אח\"כ עור מעובד לשמו יגנוז הבתים העשוים מעור שאינו מעובד לשמו ויתקן לו בתים מעור מעובד לשמו. ב\"ח עו\"ת אות מ\"ז א\"ר אות נ\"ז ודלא כהמג\"א סע\"ק נ\"א, וה\"ה בדלא אשכחן שם עור מעובד כלל יניחם בלא ברכה וכשימצא יגנוז. א\"ר שם דלא כעו\"ת שם:" + ], + [ + "קעד) סעי' ל\"ח יעשה ד' בתים מעור א' וכו' משמע דוקא מעור אחד שלם שאין בו תפירה ודלא כנראה מסה\"ת דאף בחתיכות תפורין יחד חשוב עור אחד דליתא וכן נוהגים בכל גבול ישראל, ב\"ח, וכ\"כ מלא\"ש כלל י\"ח אות ג' וז\"ל לא יעשה מחלקים נפרדים או בתים נפרדים או עור שלם במקצת וחתוך במקצת ואפי' אם מדבק החלקים והחתיכות בדבר חזק מאד וכדומה או ?ללות גם עור עליהם כל זה אינו מועיל כלום, אלא כל הד' בתים ש\"ר יחד יהיו מעור אחד שלם בלי חתוך כלל בין מן הצד בין מלמעלה בין מלמטה, בין אם הוא בין כל בית ובית מהד' בתים בין אם הוא רק במקצתם, אלא הבתים צריכים להיות מעור א' שלם בין ש\"י בין ש\"ר עכ\"ל, ואע\"ג דהאגודה ג\"כ הוכיח דחשיב כעור א' והביאו מ\"א ס\"ק נ\"ב אנחנו אין לנו אלא דברי מרן ז\"ל שקבלנו הוראתיו ומדלא הביא דברי סה\"ת בש\"ע וכתב סתמא משמע דבכל גוונא יש לאסור בין בתפירה בין בדבק אלא צ\"ל דוקא עור א' שלם בין לש\"ר בין לש\"י וכמ\"ש הב\"ח והמלא\"ש ובפרט שהיא מצות עשה דאורייתא וצריך לעשות לחומרא:", + "אותם הסופרים שנהגו דכדי לעשות הבתים מרובעים קורעים העור מן הצדדים ומדבקים אותו בדבק ונעשה כעור א' אי ש\"ד או לא הר' משחא דרבותא ז\"ל דעתו לאסור, ומרן מלכא ה\"ה חק\"ל בכ\"י דעתו להתיר ומוה\"ר סבא דמשפטים בספר כבוד יו\"ט, ד\"ה ע\"ג כתב דמאחר דיש אוסרים ויש מתירין גוערין בהם שלא יעשו כן מחדש מכאן ואילך אבל אותם תפילין שכבר נמצאו אפשר להתיר כיון שיש להם ע\"מ שיסמוכו יעו\"ש, פתה\"ד אות ת', וכבר כתבנו דדעת מרן ז\"ל לאסור ובפרט שהוא מ\"ע דאורייתא שצריך להחמיר בה מאד, וע\"כ כל האיש הירא וחרד לדבר ה' צריך לחקור ולדרוש בקנייתו תפילין שמא הוא מחתיכות מדובקים ולא יכניס עצמו בספק מחלוקת הפוסקים והפך דעת מרן ז\"ל מפני הכסף שמוכרים המדובקים בזול כי מצות ה' ברה לא יערכנה זהב וכו' ויש לב\"ד לחקור ע\"ז כי יש בני אדם אשר אין יודעים בין ימינם לשמאלם וסוברים שהוא כשר אליבא דכולי עלמא והמזהירים יזהירו וכו' ועליהם תבא ברכת טוב:" + ], + [ + "קעה) יעשה ד' בתים מעור א' לשל ראש וכו' כשיעשה הד' בתים לש\"ר יכוין שהם כנגד ד' אותיות אהי\"ה, וכשיעשה בית אחד לשל יד יכיון שהוא כנגד שם אדני, וכשיעשה המעברתא בין ש\"י בין ש\"ר יכוין שהיא כנגד ג' שמות אהי\"ה הוי\"ה אדנ\"י שהם בגי' יב\"ק בסוד ויעבור את מעבר יב\"ק, כנז' בשער הכוו' דרוש ב' ודרוש ה' דתפילין ובעשיית השינין בשין של ג' ראשים יכוין כי שי\"ן גי' אלהים במילוי יודין העולה ש', ובשין של ד' ראשים יכוין שהוא בגי' מצפ\"ץ שהוא תמורת שם הויה בא\"ת ב\"ש, כנז' בס' עו\"ת דכ\"ה ע\"ב הנד\"מ ומ\"ח בתיקון התפילין פ\"ח אות ג', ועוד בשין דד' ראשין יכוין שהיא כנגד ד' מוחין חב\"ד שהדעת כליל מב' מוחין חסד וגבורה, ובשין של ג' ראשין יכוין שהיא כנגד נה\"י דאמא והענין הוא כי הם ד' מוחין ובהתלבשם תוך נה\"י דאמא נעשין תלת מוחין לבד, כנז' בשער הכוו' שם דרוש ד', ועוד עיין בסה\"ק כף החיים סי' כ\"ה אות ל\"ה מ\"ש בזה:", + "ובענין הרצועות טוב לעבד שני עורות אחד לתש\"י ואחד לתש\"ר וכשישים העור תוך המים והסיד אם העור הוא לצורך רצועות הראש יכוין שהוא לשל ראש ויכוין לשם הוי\"ה, ואם הוא לצורך רצועות ש\"י יכוין שהוא לשל יד ויכוין לשם אדני, וכשקוצץ הרצועה יכוין כי רצועה בגי' שע\"א והם שני פעמים א\"ל במילואם אלף למד אלף למד העולים ש\"ע והכולל הרי שע\"א וה\"ס ש\"ע נהורין הנודעים כנז' בשער הכוו' שם דרוש ד', וכשקושר היו\"ד שברצועה ש\"י יכוין שהוא רומז אל היסוד דז\"א שבו ה' גבורות שממנו נעשה דעת המלכות רחל ובקשר הדלת של רצועה ש\"ר יכוין שהוא רומז אל לאה היוצאת אחורי ז\"א מהארת יסוד דאמא, כנז' בשער הכוונות שם דרוש ז':", + "ובעת שכורך הפרשיות בקלף לבן יכוין כי הוא רמז אל אור מקיף כנז\"ל או' ר\"ב וכשכורך השער סביב הפרשיות יכוין שהם סוד שערות דיסוד אמא ויהיה שער של עגל שמיסודו יונקת הס\"א כדי שלא תקטרג עלינו במצוה זו כנז' במ\"ח בסדר תיקון תפילין פ\"ח אות א':", + "וזה סוד י\"ב תפירות של התפילין מהאר\"י זלה\"ה יתחיל מצד שמאל ויכוין להקים סוכת דוד הנופלת, ואח\"כ כשישים הגיד בתוך המחט יכוין שהמחט הוא סוד אות ו של השם, ואח\"כ בראש עצמו בכניסת החוט במחט יכוין באות י של השם, ואח\"כ בתפירה א' שיכנים המחט בתוך התפילין יכוין באות ה א' ובהוציא המחט מצד אחר של התפילין יכוין באות ה אחרונה, והתפירה זו הא' היא בהוי\"ה כסדרה ואח\"כ בתפירה השנית יכוין יֵהַהַוּ ג' יְוָהָהָ ט' וַיֺהִהֵ י' הָוֺיֶהָ י\"א הֻהֻיֺוּ י\"ב הָיָהָוָ", + "סוד תפירה תפלה של יד", + "כשישים הגיד במחט יכיין לשום אות ו שבין ב' יודין של א של אדני וכשיכניס המחט בתיתורא יכוין שמקיים י\"ב אותיות המילוי של אדני שהוא אל\"ף דל\"ת נו\"ן יו\"ד, ומקיימו בשני ווין של ד' כזה ד ואח\"כ הנקב של התפירה יכוין לאות נו\"ן, והנקב של המחט יכוין לאות י של אדני, נמצא שתפירה א' היא צירוף א' של אדני כסדרו ואח\"כ בתפירה שנית יכוין אַדֺינַ ג' אֲנַיִדֶ ד' אֶנֺדֵי ה' אַיִדנֵ ו' אִיַנַדְ ז' יְאִדֻנֶ ח' יַאְנְדֶ ט' יַדַנַאִ י' יְדְאַנֶ י\"א יְנָאֳדְ י\"ב יַנַדַאַ ע\"כ מצאתי בשם האר\"י זלה\"ה, מצ\"ש בהלכות תפילין, וכ\"כ בע\"ח בתיקון התפילין פ\"ט ופ' י\"ג יעו\"ש פרע\"ח שער התפילין פ' יו\"ד:", + "סעי' ט\"ל תפילין בין ש\"ר בין ש\"י הלל\"מ שיהיו מרובעות בתפרן. פי' רש\"י בתפירתן ישמור רבוען שלא ימשוך תוט התפירה יותר מדאי ויקצר רחבו. והרא\"ש פי' שגם גוף התפירה יהיה ברבוע ממש. ב\"י לבו\"ש, ועיין פרמ\"ג במש\"ז אות ל\"ג ביאורי הגר\"א אות צ\"א:" + ], + [ + "קעו) שם דהיינו שיהיה ריבוען מכוון ארכו כרחבו וכו' וצריך למדוד בד' קוים דהיינו תחלה ימדוד קו א' אורך וקו א' רוחב שיהא שוה, ולא די בזה כי שמא באמצען שוה ובצדדיו מתמעט, לכן צריך למדוד עוד ב' קוים באלכסון שיהיו שוים ב' קוי אלכסון ג\"כ. פרמ\"ג במש\"ו אות ל\"ג, והביאו מלא\"ש כלל י\"ח בבינה אות ז':" + ], + [ + "קעז) שם וצריך לרבע מקום מושבן היינו התיתורא ר\"ז אות נ\"ט ועיין לקמן סעי' מ\"ד:", + "קעז) שם בהגה אבל גובה הבתים וכו' ומס' האשכול משמע דלכתחלה יש להקפיד שיהיה בגובה כמו האורך והרוחב. וכ\"כ בד\"מ דמשמע כן מהרמב\"ם אלא שכתב שלא ראיתי נוהגים כן. והב\"ד פת\"ע או' קי\"ב:" + ], + [ + "קעח) שם עשאן מרובעות ואח\"ז נתקלקל רבוען וכו' אע\"ג דגבי ציצית אמרינן בסי' י\"א סעי' יו\"ד שאם נתקלקלו חוטי הערב אחר שנעשו בהכשר א\"צ לתקן אותו אח\"כ, שאני ציצית דכתיב ועשו להם ציצית קפיד קרא על שעת עשייה אבל תפלין מרובעות הלל\"מ ובכל שעה בעינן שיהיו מרובעות. ב\"י לבוש ט\"ז סע\"ק ל\"ד. מיהו אם מחמת אויר שבין הבתים כשיתיבש העור מתרחבים הבתים וכשיהדקם נמצא הריבוע מכיון כשרים. ברכ\"י אות י\"ב בשם בית יהודה ח\"ב סי' פ\"ח שע\"ת אות נ\"ח זכ\"ל הל' תפלין ועיין עקרי הד\"ט סי' ב' אות י\"ג:" + ], + [ + "קעט) שם יש מי שאומר. ודע שהגם שהש\"ע העתיק בשם יש מי שאומר מ\"מ הלכה פסוקה ומוסכמת היא, אלא שכן דרך הרב\"י שדין חדש שלא מצאו בפי' כ\"א בפוסק א' כותבו בלשון יש מי שאומר. מחה\"ש תע\"ק נ\"ד מלא\"ש כלל ת\"י אות יו\"ד בבינה:" + ], + [ + "קפ) שם וצריך לרבען ואין חילוק בין בבתים בין בתפירות בין בתיתורא וכל זמן שלא נתקן הריבוע כדינו התפלין פסולים. ר\"ז אות נ\"ט מלא\"ש שם אות ז' בחכמה קס\"ה סי' כ\"א אות ו' וסי' כ\"ד אות ג' ודלא כעו\"ת אות מ\"ט (ומ\"ש ישי\"ע אות כ\"ו על העו\"ת אין קושיתו מוכרחת, דאפשר לומר דגם העו\"ת מודה דבשעת הדחק דליכא תפלין אחרים יוכל להניחם בלא ברכה וכשיזדמן לו תפלין אחרים יניח אותם אבל כשהם עגולים לגמרי כאגוז אף אם אין לו תפלין כלל לא יניחם כמ\"ש הוא ז\"ל אלא דהעו\"ת מיירי לענין לצאת בו י\"ח לגמרי, ועיין מאמ\"ר אות ט\"ל]:" + ], + [ + "קפא) וא\"צ למודדן בכל יום אם ריבוען קיים ומעמידן על חזקתן הראשונה אם לא שרואה שנתקלקל ריבוען שאז צריכים תקון. מחה\"ש שם:" + ], + [ + "קפב) שם בהגה. ויעשה הד' בתים בשוה וכו' היינו למצוה משום נוי התפילין עו\"ת אות נו\"ן ר\"ז שם ועיין לעיל סעי' י\"ד:" + ], + [ + "קפג) סעי' מ. עור הבתים מצוה לעשותו שחור משמע עיכובא ליכא אבל הב\"ח ושכנה\"ג הגב\"י אות ל\"ד ועו\"ת אות נ\"א והא\"ר אות ס\"ב כתבו דהשחרות מעכב אם לא במקום דלא אפשר דאז יש לסמוך על המקילין כדי שלא יתבטל ממצות תפלין וכ\"כ המלא\"ש כלל י\"ח אות י\"א בחכמה קס\"ה סי' כ\"א אות י\"א ועיין ישי\"ע אות כ\"ז:" + ], + [ + "קפד) וכן אם צבען שחור ואח\"כ נתלבנו מצוה מן המובחר לחזור ולצובען שחור, ולדעת הב\"ח מדינא צריך לחזור ולצובען שחור עי\"ש בב\"ח שכנה\"ג הגב\"י אות ל\"ה עו\"ת אות נ\"א מלא\"ש שם בחכמה ואות י\"ז בבינה [ועיין שם שתמה על הא\"ר מאחר שבסע\"ק ס\"ב פסק כהב\"ח איך בס\"ק ס\"א כתב שדוקא רצועות שנתלבנו צריך להשחירן מחדש אבל בבתים אינו אלא למצוה מהמ\"ב]:" + ], + [ + "קפה) שם וצריך להשחירו לשמו ובדיעבד אם לא השחירן לשמן לדעת האומרים שהשחרות אינו מעכב כשר, ולדעת האומרים השחרות מעכב פסול אם לא היכא דלא אפשר. מלא\"ש שם קס\"ה שם אמ\"ש כלל י\"ז אות ו' ועיין עו\"ת אות הנז' ולדידן שקבלנו עלינו הוראת מרן ז\"ל כשר בדיעבד. שו\"ת שבסוף זבחי צדק ח\"ב סי' ד' וסי' ו', ועיין לקמן סימן ל\"ג אות ט\"ו:" + ], + [ + "קפו) סוד הצבע השחור ע\"ד ידוע וע\"ד השכל לדמות על יחודו ית' יחוד אמת. כמו שאין צבע השחור מקבל צבע אחר כמו שמקבלים שאר הצבעים כן נאמר אצל הקב\"ה אני ה' לא שניתי, עטז\"ק א\"ר אות ס\"ב:" + ], + [ + "קפז) שם צריך שיגיע עד מקום התפר דהיינו עד התיתורא, לבוש ושאר פוסקים:" + ], + [ + "קפח) שם ואם לא הגיע כשרה והוא שיהיה ניכר החריץ. ושריטה או רשימה בעלמא לא מהני כלל, ועכ\"פ החריץ צריך להיות כאצבע עיין ת' כהנת עולם סי' ע\"ח א\"א בגליון המגינים אות א' והביאו מלא\"ש כלל י\"ח אות ח' וכתב עוד שם שבשמושא רבא איתא שיהיה כל חריץ עכ\"פ עמוק כחצי גובה הבית:" + ], + [ + "קפט) חריצים אלו הם המחיצות המבדילות בין בית לבית מהד' בתים על כן אותם הסופרים שחורצים רק על הבית מבחוץ מעשיהם מקולקלים שבתים אלו פסולים לגמרי. מלא\"ש שם, ועיין שו\"ת שבסוף זבחי צדק ח\"ב סי' ט':" + ], + [ + "קץ) סעי' מא. אורך ורוחב הבתים וכו' ומ\"מ בעל נפש יחמיר שיהא רוחב התיתורא אצבעים על אצבעים בין ש\"ר בין ש\"י. ב\"ח מג\"א סע\"ק נ\"ו [עיין מחה\"ש ופרמ\"ג] א\"ר אות ס\"ג קס\"ה סי' כ\"א אות ז' או לכל הפחות יותר מכאצבע ר\"ז אות ס\"ג, אבל מנהג העולם שאין נזהרים בזה ועושין רוחב התיתורא רוחב אצבע או פחות וסומכין על הש\"ס שלנו שאין מפורש בה שיעור לאורך ולרוחב אלמא דמדינא הכל כשר ואפי' לכתחלה. ב\"ח שם א\"ר שם ודלא כעו\"ת אות נ\"ג שפסל אם הם קטנים מיותר כאצבע, א\"ר שם ר\"ז שם ובקונטרס אחרון אות י\"ג, ועיין פרמ\"ג אש\"א אות נ\"ו, ומ\"מ יזהרו הסופרים מאד שלא לעשות תפילין קטנים ביותר שכמעט א\"א שיהיה הכתב כדינו ואפי' אם יהיה כשר לפי שעה מ\"מ אין כתב קטן ודק כזה מתקיים לזמן מרובה כי הדיו מתלבנת מהר וכמו אלה וגם שאר פיסולי אותיות שכיחים בזמן מועט בכתיבה דקה וחלושה כמובן ונמצא המניחים תפילין כאלו על משך חזקתן הראשונה מניחים תפילין פסולים מלא\"ש כלל י\"ח אות ט\"ז בחכמה, ועיין לעיל סעי' ד' בהגה. ועוד עיין בספר טוב עין סי' ח\"י אות כ\"ג כתב וז\"ל הריטב\"א בתי' ע\"ז פ' כל הצלמים שכתב דיש שיעור למטה וגם מדברי הב\"י אין בידינו להקל אלא עד כדי שיעור אצבע ומחצה, ואותן שמניחין תפילין שאפי' בתיתורא שלהם אין בה שיעור עתידין ליתן את הדין, רד\"ק בהגהותיו כ\"י, והביאו סידור ועיין בעו\"ת ואחרונים עכ\"ד, והביאו סידור בי\"ע בדיני תפילין ורצועות אות ז', וע\"כ כל בעל נפש יחוש לעצמו לעשות רוחב התיתורא אצבעיים כמש\"ל או לפחות אצבע ומחצה, אבל לשאר עמא דארעא אין למחות בידם כיון דלדעת מרן ודעמיה הם כשרים." + ], + [ + "קצא) סעי' מב. שי\"ן של תפילין וכו' שיעשה מעור הבתים וצריך להיות השיני\"ן דוקא מעור הבית עצמו אבל לחתוך תמונת שי\"ן מקלף עב ולדבק על הבית בודאי אסור. אמ\"ש כלל י\"ז אות ד' קס\"ה סי' כ\"א אות ח' בלשכ\"ה בשם תשובת רעק\"א סי' א':" + ], + [ + "קצב) שם כמין שי\"ן בולטת מקמטי העור י\"א צריך להעשות דוקא מקמטי העור [דהיינו שמקמטין עור הבית בעודו רך במלקוט וכדומה עד שנעשין השינין. מלא\"ש כלל י\"ח אות יו\"ד ועיין בטור] ואם עשאן בדפוס לא יצא [היינו שמביא דפום בצורת שי\"ן חקוקה ומניחה על העור ודוחק בו ונעשה השי\"ן] מפני שהוא כח\"ת, וי\"א שאין לחוש בשי\"ן זו לח\"ת ב\"י עו\"ת אות נ\"ה ר\"ז אות ם\"ה ויש לחוש לכתחלה, עו\"ת שם ר\"ז שם קס\"ה סי' כ\"א אות ח' מלא\"ש שם ומנהגנו פה בגדאד יע\"א לעשות השי\"ן בתחלה ע\"י קמטים אבל אין נעשה יפה ולבסוף מניחים אותו בדפוס כדי שיהא נאה:" + ], + [ + "קצג) שם של ימין המניח של ג' ראשים וכו' ואם הוא איטר אזלינן בתר ימין ושמאל דעלמא. מג\"א סע\"ק נ\"ח א\"ר אות ס\"ו מלא\"ש שס אות ט' קס\"ה סי' כ\"א אות ח' אמ\"ש כלל י\"ז אות ד':" + ], + [ + "קצד) שם ושל שמאל המניח של ד' ראשים הטעם של ג' ראשים בצד ימין כנגד ג' אבות ומצד שמאל של ד' ראשים נגד ד' אמהות וג' ימים בשבוע שקורין בתורה שנתנה בימין וד' ימים בשבוע שאין קורין. א\"ר אות ס\"ה בשם ב\"ש ועוד יש טעמים אחרים עיין ט\"ז סע\"ק ל\"ה, מג\"א סע\"ק נ\"ט א\"ר שם פרמ\"ג במש\"ז אות ל\"ה, ועוד יש טעם נסתר, כמ\"ש לעיל אות קע\"ה ובסה\"ק כף החיים סי' כ\"ה אות ל\"ה ד\"ה ויש יעו\"ש:" + ], + [ + "קצה) שם. בהגה. מיהו אם היפך לא נפסל. כתב הפרמ\"ג אש\"א סע\"ק נ\"ח משמע מהרמב\"ם פ\"ג מהל' תפילין דשני השיני\"ן הם הלל\"מ וגם שצריך שתהיה אחת בת ג' ראשין ואחת בת ד' ראשים ושכן משמע נמי מרמ\"א שכתב דאם היפך אינו נפסל הא אם חסר א' פסול. מלא\"ש כלל י\"ח אות י\"ב בבינה אמ\"ש כלל י\"ז אות ד':" + ], + [ + "קצו) סעי' מג. חריץ של שי\"ן וכו' עד מקום התפר היינו לכתחלה אבל בדיעבד אינו מעכב ר\"ז אות ס\"ד מלא\"ש כלל י\"ח אות י\"ג בבינה אמ\"ש כלל י\"ז אות ד' ועיין עו\"ת אות נ\"ה רו\"ח אות ו':" + ], + [ + "קצז) שם בהגה. וכן היו\"ד שבשי\"ן צריך ליגע למטה בשולי השי\"ן ואין חלוק בין שי\"ן של ג' לשי\"ן של ד' ראשים ששניהם צריך ליגע היודי\"ן למטה בשולי השי\"ן מג\"א סע\"ק נ\"ט פרמ\"ג אש\"א ברכ\"י אות י\"ד ר\"ז שם מלא\"ש שם אות ט' בחכמה קס\"ה סי' כ\"א אות ט' וכן מנהגנו פה בגדאד יע\"א ודלא כהב\"ח ואם אין היודי\"ן מחוברים בגוף השיני\"ן פסולים בין בשי\"ן של ג' ראשים בין בשי\"ן של ד' ראשים מלא\"ש שם:" + ], + [ + "קצח) יעשה השיני\"ן ראשים למעלה כמו השיני\"ן שבכתב ולא די בקווים ארוכים לחוד אש\"א שם מלא\"ש שם ויש להוציא מפיו קודם עשיית השיני\"ן שעושה אותם לשמה. מלא\"ש שם שו\"ת שבסוף זבחי צדק ח\"ב סי' ד' ובדיעבד כשר זב\"צ שם:" + ], + [ + "קצט) שם בהגה. ולא ימשוך השי\"ן הרבה וכו' ר\"ל שלא ימשוך השי\"ן למטה הרבה כשעושה אותה כדי שלא תתכסה קצת ממנה כשבא לתפור הבתים עם התיתורא אלא צריך שגם שולי השי\"ן יהיה נראה למעלה מן התפר מאמ\"ר אות מ\"א:" + ], + [ + "ר) שם בהגה. אלא שגם שולי השי\"ן יהיה נראה על התפר היינו לכתחלה אבל בדיעבד אינו מעכב ר\"ז אות ס\"ד רו\"ח אות ו' אמ\"ש כלל י\"ז אות ד':" + ], + [ + "רא) סעי' מד. תיתורא דתפילין וכו' המחבר כתב סתמא דהיינו שישים עור למטה ולא ביאר אם צריך שתהיה התיתורא מעור הבתים או אפי' מעור בפ\"ע כמו שנוהגים עכשיו הסופרים, אלא מדסתם הדברים משמע דבכ\"ג כשר וכ\"כ הרא\"ש והטור דבכ\"ג כשר עו\"ת אות נ\"ו, ומנהגנו פה בגדאד יע\"א כדעה ב' שהביא הטור ז\"ל דהיינו שלוקחים עור עב וחזק וכופלים אותו לשנים ועושין מאותו עור גם המעברתא וחותכים בכפל העליון נקב מרובע כפי רבוע הבתים ומכניסים בו הבתים והנשאר בעור של הבתים מד' רוחות פושטים אותו הנה והנה בין שני הכפלים של עור התיתורא והמעברתא ותופרין אותו עמהם:" + ], + [ + "רב) שם מעברתא דתפלין הל\"מ וכו' ועוד המעברתא והתיתורא צריך להיות מעור בהמה וחיה ועוף הטהורים ומעובד לשמו כמו הבתים עצמם מלא\"ש כלל י\"ח או' ט\"ז, ועיין ביאורי הגר\"א או' ק\"ב ועיין לעיל אות קמ\"ג:", + "שם וכורכם בקלף קטן וכו' כתב הרב ז\"ל בשער הכוונות דרוש ו' דר\"ה דף צ\"ה ע\"ב וז\"ל כי נודע כי לד' מוחין דאור מקיף של התפילין יש ד' מקיפין ואח\"כ יש עוד מקיף אחד לכל הד' והוא מצד הבינה ואח\"כ יש עוד מקיף אחר לכל המקיפין הנז' והוא מצד החכמה וכנגד זה בעשיית התפילין יש ד' קלפין לבנים חלקים בלתי כתיבה לכרוך בהם ד' פרשיות התפילין כל קלף מקיף לפ' א' ואח\"כ כולם נתונים תוך הבית עצמו של תפלה ש\"ר אשר הוא אור מקיף על כולם והבית הזה הוא מצד הבינה כנודע בתחלת הקדמת ס' התיקונים דתפלין אימא על ברא ואמנם כנגד אור מקיף אשר מצד החכמה אין בו רמז בעשיית התפילין כי הוא עליון מאד ואין לנו בו שום השגה עכ\"ל, ועיין תו\"ח סיף דף קנ\"ו ע\"ב, וע\"כ יש לכוין את זאת בשעת כריכת הפרשיות בקלף לבן להכניסם לבתים כי כשכורך כל פ' בקלף לבן יכוין אשר הוא רמז לאור מקיף ואח\"כ כשמכניסם לבתים יכוין כי הבית הוא רמז לאו\"מ על כולם מצד הבינה:" + ], + [ + "רג) שם וכורכם בקלף קטן ואם לא כרכם לדעת הרמב\"ם פסול ולדעת הרא\"ש כשר, וכתב עו\"ת אות ס' דיש להחמיר כדעת הרמב\"ם אבל המג\"א סע\"ק ס' כתב כשר בדיעבד אם אין לו אחרים, וכ\"כ א\"ר אות ס\"ז ר\"ז אות ס\"ח קס\"ה סי' כ\"ב אות ב' ואינו מבואר אם אין לו אחרים אם יברך על אלו. מחה\"ש וטוב שלא לברך דברכות אין מעכבות. חיי עולם:" + ], + [ + "רד) שם וכורכם בקלף קטן וצריך שלא יהיה שום תמונת אות עליו. אמ\"ש כל י\"ח אות ב' ואם אין לו קלף מותר לכורכם במטלית ב\"י פרמ\"ג בא\"א אות ס'. ועיין מלא\"ש כלל י\"ט או כ' בבינה שכתב צ\"ע מדוע השמיט הב\"י הא דמטלית והביא רק קלף עי\"ש דשקיל וטרי והניח בצ\"ע ומ\"מ בש\"ה יש להכשיר:", + "וכשמגיהים תפלין ישנות אין להחליף המטליתים האלו מפ' לפ' אלא המטלית אשר היה על פ' קדש מקודם יניח המטלית ההיא על פ' קדש שוב שנית וכן בשאר הפרשיות והטעם משום קרש שזכה בצפון וכו' אמ\"ש שם בשולי היריעה אות ג', ועיין בסה\"ק כף החיים סי' ח' אות י\"ז ודו\"ק ואפשר שיש לחלק אבל בדיעבד יש להכשיר):" + ], + [ + "רה) שם והלל\"מ שיכרוך עליה שער וכריכת הפרשיות בשער בעי לשמה אבל בדיעבד אינו פוסל. שו\"ת שבסוף זבחי צדק ח\"ב סי' ד':" + ], + [ + "רו) שם שיכרוך עליה שער בהמה וכו' ואם כרך עליה שער בתחלה ואח\"כ כרכה בקלף אין קפידא. בית יוסף:" + ], + [ + "רז) שם הגה ונוהגים לכרוך שער על הפ' ואח\"כ וכו' ומנהגנו פה בגדאד יע\"א כמ\"ש מר\"ן ז\"ל שכורכים קלף תחלה על הפ' ואח\"כ כורכים בשער אבל טוב לצאת אליבא דכ\"ע ולעשות כמ\"ש רמ\"א בשם האגור:" + ], + [ + "רח) שם בהגה וחוזרים וכורכים עליו שער ויכרוך השער היטב מקצה אל קצה באופן שאם יניח מידו יעמוד השער כרוך עם הפ' ולא יסתרו השערות שעל הפ' ד\"מ אות כ\"ה אמרי שפר כלל י\"ח אות ב':" + ], + [ + "רט) שם ונהגו שיהיה שער זה של עגל ונוהגים ליקח משל זנב שהם ארוכים ונאותין לקשירה. מלא\"ש כלל י\"ט אות ב' בחכמה, ועוד שהוא חזק ואמיץ חיי עולם:" + ], + [ + "רי) שם קצת שער זה צריך וכו' ויהא פחות מכשעורה. ר\"ז אות ס\"ט קס\"ה סי' כ\"ב אות ב' אמ\"ש כלל י\"ח אות ב' ועיין מג\"א סע\"ק ס\"א:" + ], + [ + "ריא) שם שיראה חוץ לבתים. כתב של\"ה דף קי\"ו יש אומרים שהשער צריך לצאת מפ' קדש ואני קבלתי מפ' והיא\"ש ונ\"ל שטוב להניחם אצל פרשת והיא\"ש בצד הפונה לפרשת קדש עכ\"ל. מג\"א שם א\"ר אות ס\"ח ר\"ז שם קס\"ה שם מלא\"ש כלל י\"ט אות ב' בחכמה אמ\"ש שם, ואין חילוק בין תפלין דרש\"י בין תפלין דר\"ת, אמ\"ש שם, וכן מנהגנו להוציא השער אצל פ' והיא\"ש לצד הפונה לפ' קדש:" + ], + [ + "ריב) אם שכח להוציא השער הנ\"ל ותפר הבית נראה להחמיר ולהתיר התפירה מהבית להציא השער ולחזור ולתפור אמ\"ש שם ובשולי היריעה או' ז':" + ], + [ + "ריג) סעי' מ\"ה יתן כל פ' בבית שלה והפרשיות צריכים שיהיו כולם בתוך הבית ולא יצאו חוץ לביתם ואם היתה יוצאת חוץ לבית שיהיה הבית קצר והביא הסופר עור אחר ונקב בו נקב כמדת הכתיבה והניח העור הנז' בין התיתורא והמעברתא והכניס בו מה שנשאר מהכתיבה ותפר אותו עם התיתורא והמעברתא פסול. שו\"ת שבסוף זבחי צדק ח\"ב סי' י\"ב, רב ברכות מע' התי\"ו אות ג':" + ], + [ + "ריד) שם שתהיה זקופה מעומד בביתה היינו לכתחלה אבל בדיעבד אין לפסול אם הניחה מושכבת, ב\"י עו\"ת אות ס\"ה שו\"ג אות קי\"א ר\"ז אות ע' מלא\"ש כלל י\"ט אות ד' בבינה אמ\"ש כלל י\"ח או' א':" + ], + [ + "רטו) סעי' מ\"ו יהיה הגליון עליון תחלה וכו' ואם הפך אפי' בדיעבד פסול. ר\"ז בקונטרס אחרון, אות ט\"ו:" + ], + [ + "ריו) שם בהג\"ה וראש הפ' יהיה מונח לצד ימין הקורא וכו' היינו סוף הגלילה לצד ימין שפני הכתב נגד הקורא באופן שאם יבוא לפותחם יהיו מונחים לפניו כהלכתם כלומר שלא יצטרך להפוך ראש הפ' לפניו מאמ\"ר אות מ\"ב:" + ], + [ + "ריז) סעי' מ\"ז אם כתב כל ד' פ' בקלף א' וכו' דין זה לא שכיח אצלנו לפיכך לא הארכנו בו ועיין ט\"ז סע\"ק ל\"ו מג\"א סע\"ק ס\"ב ר\"ז אות ע\"א מאמ\"ר אות מ\"ג:" + ], + [ + "ריח) שם ובש\"י כותב ד' פרשיות בקלף א' ובד' עמודים הרמב\"ם פ\"ב מהל' תפלין הל' א' מלא\"ש כלל י\"ז אות ב' ויתן ריוח בין פ' לפ' כדי שיעור ב' אותיות טט או פת. מלא\"ש שם קס\"ה סי' כ' אות ד' ואמ\"ש כלל כ' או' ג' בשם ב\"ש ובדיעבד די רק אם ניכר שפ' אחרת היא אמ\"ש שם ואם אין ניכר שפ' אחרת היא כגון שלא הניח ריוח בין פ' לפ' כלל נלע\"ד שיוכל לתקן ע\"י שיחתוך הפ' ההיא שאין בה ריוח כלל וממילא ניכרת שפ' אחרת היא ואין לחוש משום שנעשה ב' חתיכות דזה הוי כדיעבד דלא אפשר בענין אחר ועוד אין לחוש משום ח\"ת או משום שלכ\"ס דמאי שנא משתי תיבות שנעשו כתיבה אחת שמותר להפרידם עיין לעיל אות קכ\"א וקכ\"ב:" + ], + [ + "ריט) שם ואם כתבם על ד' קלפים והניחם בד' בתים וכו' לאו דוקא הניחם אלא אפי' אם כתבם בד' קלפים מותר לכתחלה להניחם בבית אחד דכיון שכבר כתבם כדיעבד חשיב. ברכ\"י או' י\"ז בשם בית יהודה ח\"ב סי' ע\"ו שע\"ת אמ\"ש שם:" + ], + [ + "רך) אם נמצא טעו' בפ' רביעית מותר לכותבה בקלף לבדה דהוי כדיעבד ברכ\"י או' י\"ח בשם הנז' עיקרי הד\"ט סי' ב' או' י\"א זכ\"ל בדיני תפלין שע\"ת שם וכן הדין אף אם נפסלו ב' פ' או ג' אמ\"ש שם:" + ], + [ + "רכא) שם בהגה. והמנהג לדבק בדבק. והא דהשמיט מרן דבוק זה משום דס\"ל דזה הוא למצוה ולא לעכוב כן משמע. בב\"י שו\"ג או' קי\"ו וכן מנהגנו שאין מדבקים אותם אלא גוללים אותה הפ' המופרדת מסופה לתחלתה ונותנים אותה בתוך הפרשיות האחרות וגוללים גם אותם הפרשיות מסופם לתחלתם ונותנים אותם בתוך הבית:" + ], + [ + "רכב) סעי' מ\"ט הלל\"מ שיהיו תפלין נתפרים בגידי בהמה וכו' ואפי' מנבלה וטריפה שלהם הרמב\"ם פ\"ג מהל' תפלין הל' ט' מלא\"ש כלל י\"ט או' ד' אמ\"ש כלל י\"ח או' ג':" + ], + [ + "רכג) שם. בגידי בהמה וכו' אבל לא בגידי עוף אפי' טהור נוב\"י מה\"ת סי' ב' שע\"ת או' ס\"ט מלא\"ש כלל י\"ט או' ד':" + ], + [ + "רכד) שם בגידי בהמה וכו' לוקחים הגידין שיש בעקב בהמה וחיה שהם לבנים ואם הם קשים מרככן באבנים עד שיעשו כפשתן וטוין אותם ושוזרין אותם. הרמב\"ם שם מג\"א סע\"ק ס\"ה א\"ר או' ע' ר\"ז או' ע\"ד מלא\"ש כלל י\"ט או' ד' ומנהגנו ליקח הגידים שעל המתנים של בהמה דגם הם לבנים." + ], + [ + "רכה) ובענין טוויית הגידין כתב המג\"א בס\"ק ס\"ו דבעינן טווייה לשמה והסכים עמו ר\"ז או' ע\"ה אבל שאר האחרונים דחו דבריו והם א\"ר באו' ע' פרמ\"ג בא\"א או' ס\"ו מאמ\"ר באו' מ\"ו נה\"ש באו' י\"ז בסופו דכיון דאפשר בלא טווייה לא בעי לשמה וכן פסק רה\"ג בשו\"ת שבסוף זבחי צדק ח\"ב סי' ה':" + ], + [ + "רכו) שם וטוב לתפור בגידי שור ואם אין גידי שור לוקחים מבהמה דקה טהורה אבל טמאה אפי' בדיעבד פסול. פרמ\"ג א\"א או' ס\"ה מלא\"ש כלל י\"ט או' ד' בחכמה ומנהגגו לתפור בגידי שור:" + ], + [ + "רכז) סעי' נו\"ן אין לקנות גידים מן הנכרים וכו' דוקא שידוע שמקצתם עושים מטמאה דהו\"ל קבוע אבל מסתמא אזלינן בתר רובה ואפי' כשידוע שמקצתם עושים מטמאה דוקא בבתיהם אסור לקנות אבל אם הנכרי הביא לשוק מותר לקנות דכל דפריש מרובא פריש. מג\"א סע\"ק ס\"ו ר\"ז או' ע\"ה אמ\"ש כלל י\"ח או' ח' בשולי היריעה ואם מוכרים בשוק ובחניות חוזרים לקביעותם ומקרי קבוע מחה\"ש [ומ\"ש א\"ר או' ע' עיין נה\"ש סוף או' י\"ז ומ\"ש שם נה\"ש והא כולם סופם הם מתות והגוי עושה מהם גידים נמצא כולם הם נכללות וכו' נ\"ל דלק\"מ דאף דכולם סופם למות מ\"מ יש מהם שמתות במדבר במקום שאין ישוב ואין הגוי טורח לילך למדברות בשביל הגידים ומש\"ה לא הוו רובא ואע\"ג דאיכא נמי במדבר בהמות טהורות אינם אלא מיעוטא דמיעוטא דכולם נתפשים בידי אדם אבל בהמות טמאות כולם במדבר ואין בישוב כ\"א הצריכים למלאכה ועוד מעט]:" + ], + [ + "רכח) שם במקום שאין גידים מצויים וכו' ובנוב\"י תניינא א\"ח סי' ב' חושש אפי' בשעת הדחק והביאו בשע\"ת או' ס\"ט קס\"ה סי' י\"ז או ב' בלשכ\"ה מלא\"ש כלל י\"ט או' ד' בחכמה מיהו, כשא\"א בשום אופן בענין אחר ואפי' אם שאולים א\"א להמצא אז יעשה כמ\"ש הב\"י אע\"ג שכמעט הדבר ברור שלא מהני ופשיטא דאין מברכים עליהם אבל באופן אחר אין שום מקום להקל בזה כלל וכלל. מלא\"ש שם בבינה אות ה':" + ], + [ + "רכט) וכן אין לתפור בבני מיעיים נוב\"י שם שע\"ת שם מלא\"ש שם קס\"ה שם ודלא כהלק\"ט ח\"א סי' רע\"ג, וכן יד אהרן בסוף הגה\"ט דחה דבריו:" + ], + [ + "רל) סעי' נ\"א יתפור ג' תפירות וכו' לכתחלה צריכה להיות התפירה לשמה אבל בדיעבד אין לפסול, שו\"ת שבסוף זבחי צדק ח\"ב סי' ד':" + ], + [ + "רלא) שם. יתפור ג' תפירות בכל צד וכו' וצריך שיהיה עור הבית מתפשט ונכפל בין שני הכפלים של תיתורא במקום התפירה כדי שתהא התפירה גם בעור המתפשט מהבית ונמצא גוף הבית תפור בתיתורא ואם לאו פסול. הרמ\"ע סי' ל\"ח הביאו מג\"א סע\"ק ס\"ז ר\"ו או' ע\"ז שו\"ת שבסוף זבחי צדק ח\"ב סי' י\"א מלא\"ש כלל י\"ט או' ז', [ודחיית המג\"א במחכ\"ת אינה דחייה מלא\"ש שם או' ט' בבינה וכ\"כ בשו\"ת זבחי צדק שם לפי הבנתו בדברי הרמ\"ע וכן הוא האמת דאנחנו זכינו לראות דברי הרמ\"ע בשרשם וראינו דדברי הרמ\"ע כהבנת זבחי צדק:" + ], + [ + "רלב) שם. וחוט התפירה יהיה סובב וכו' היינו שתהיה התפירה ניכרת משני צדדים על כל אורך ורוחב התיתורא לא בסירוגין ואם תפר רק מצד א' פסול אמ\"ש כלל י\"ז או' ד'" + ], + [ + "רלג) שם. ויעביר חוט התפירה וכו' היינו לכתחלה אבל בדיעבד כיון שכתובים ד' פרשיות על ד' קלפים אם לא העביר חוט התפירה בין כל בית ובית אינו מעכב. עו\"ת או' ע\"ב ט\"ז סע\"ק ל\"ח פרמ\"ג במש\"ז או' ל\"ח ר\"ז או' ע\"א ועיין ברכ\"י או' ט\"ו קס\"ה סי' כ\"ב או' ג' בלשכ\"ה אמ\"ש כלל י\"ז או' א' בסופו:" + ], + [ + "רלד) שם בהגה. מיהו אם לא עשה רק עשר תפירות וכו' וכן אם הוסיף על על י\"ב תפירות אינו נפסל. ב\"י מלא\"ש כלל י\"ט או' ה' קס\"ה שם או' ב' בלשכ\"ה אמ\"ש כלל י\"ח או' ד'." + ], + [ + "רלה) שם ויש מי שאומר שי\"ב תפירות אלו וכו' ואם נפסק החוט פסולים ב\"י בשם הר\"י אכסנדרי ב\"ח שכנה\"ג הגב\"י או' מ\"ו מג\"א סע\"ק ס\"א מלא\"ש שם או' ו' אבל מרן ב\"י כתב על דברי הרי\"א שאינו יודע מנין לו וכתב נה\"ש או' י\"ח נראה דדעת הרב\"י שלא לחוש במ\"ש ואם נפסק פסולים אלא דחלק כבוד לסברתו לחוש לה לכתחלה וה\"ט דבש\"ע לא העתיק אלא מ\"ש שיהיו בחוט א' ולא סיים דאם נפסק פסולים וכן נראה דעת הל\"ח או' קמ\"ו בהל' תפילין וכ\"כ הלבוש דאין לחוש אלא לכתחלה ואפי' לדעת הפוסלים היינו דוקא כשנפסק החוט דאז נראה שהוא תלוש ועומד להפסק אבל כשלא נפסק אלא שהוא קצר יקשור בו חוט של גידין אחר ויגמור בו התפירה ב\"ח שם מג\"א שם א\"ר או' ע\"ג מלא\"ש שם, ויש מי שמתיר אפי' בנפסק לחזור ולקושרו. ט\"ז סע\"ק ט\"ל וכתב פרמ\"ג במש\"ז אם אין לו גידים אחרים כדאי הוא הט\"ז לסמוך עליו וכ\"כ מלא\"ש שם קס\"ה שם או' ז':" + ], + [ + "רלו) סעי' נ\"ב יכניס הרצועה תוך המעברתא ויעשה קשר כמין דל\"ת וכו' וא\"צ שיהיה נראה כמין דל\"ת אלא מצד חוץ ולא מצד פנים ועכשיו נהגו לעשות הקשר בענין שהדל\"ת נראית משני צדדים, ומיהו משמע שאין קפידא בדבר ב\"י שו\"ג או' קכ\"ז ר\"ז ' או' ע\"ט:" + ], + [ + "רלז) שם. ויעשה קשר כמין דל\"ת וכו' וצריך לעשותו כמין דל\"ת ממש, מלא\"ש כלל כ' או' ה' קס\"ה סי' כ\"ג או' ה' ורגלה של הדל\"ת יהיה בצד ימין המניח שהוא צד ימין העומד אחוריו שכנה\"ג הגה\"ט או' ט\"ז א\"ר סי' כ\"ז או' י\"ב מלא\"ש שם:" + ], + [ + "רלח) שם. ויעשה קשר כמין דל\"ת וכו' ואין לעשות הקשר כ\"א לשמה ולא ע\"י קטן. פרמ\"ג א\"א או' ס\"ט מלא\"ש שם קס\"ה שם." + ], + [ + "רלט) אם פתח התפילין כדי לבדוק הפרשיות וכדומה ותופרן אח\"כ יחד מחדש לא יתן הרצועה תוך המעברתא בעוד הקשר הישן קשור אלא יתירהו ויתן הרצועה למעברתא ויעשה הקשר מחדש דיש לספוקי בזה משום תולמ\"ה, מלא\"ש שם ויש מתירין קס\"ה סי' כ\"ג או' ג' בלשכ\"ה אמ\"ש כלל י\"ט או' ב' וי\"א דלכתחלה יש ליזהר בזה אבל בדיעבד התפלין כשרים. אמ\"ש שם ואם לא השמיט הרצועה מהמעברתא כלל בוודאי א\"צ לסתור אף לכתחלה אמ\"ש שם:" + ], + [ + "רמ) מעשה בא' שראה אחר חליצת התפלין שהותר הקשר של היו\"ד והוריתי לחזור ולהניחם ולקרות ק\"ש בלא ברכה, א\"ר אות ע\"ד:" + ], + [ + "רמא) שם בהגה. ולא יעשה הקשרים אלא לאחר שעשה השי\"ן וכו' היינו שטוב לעשות כן לכתחלה אבל לא לעכב, ר\"ז אות ע\"ט אמ\"ש כלל י\"ט אות ב' וכן משמע מלשן הלבוש:" + ] + ], + [ + [ + "א) סעי' א' אם נתקלקל עור הבתים וכו' אם התפלין ישנים פסולים דכבר נתקלקלו מחמת יושנן וי\"א דרמ\"א ס\"ל להיפך דבחדשים אגלאי מלתא דעור מקולקל הוא כיון דבזמן מועט נקרעו ט\"ז סע\"ק א':" + ], + [ + "ב) שם זה אצל זה ואפי' הקרע של בית אחד למטה לצד התיתורא ושל אידך למעלה אפ\"ה פסול. עו\"ת אות א' א\"ר אות א' מלא\"ש כלל י\"ט אות ט':" + ], + [ + "ג) שם ואם הם חדשים כשרים כל זמן שעור מושב הבתים קיים היינו התיתורא ב\"י ב\"ח לבוש." + ], + [ + "ד) שם הגה. גם הבתים צריכים להיות קיימים אלא שנקרעו קצת פי' שנקרעו בין בית לבית אבל הצדדים שלמים, מג\"א סע\"ק ב' וה\"ה למעלה צריך להיות שלימים, מחה\"ש וכ\"כ ב\"י דגם הבתים צריכים להיות שלמים מכל הצדדים אלא שנקרעו בין בית לבית, וכן פסק ב\"ח שכנה\"ג הגב\"י אות ב' עו\"ת אות א' ואות ג' א\"ר אות ב' ר\"ז אות א' מלא\"ש כלל י\"ט אות ט' קס\"ה סי' כ\"ד אות ב' אמ\"ש כלל י\"ז אות ג' (ועיין לבוש ומג\"א סע\"ק א' ומ\"ש פרמ\"ג א\"א אות א' ב') וכן בית ש\"י שנקרע קצת פסול, שו\"ת פ\"י חא\"ת סי' יו\"ד הביאו שע\"ת אות א' קס\"ה שם, ומשמע שאם יש נקב אפי' כ\"ש בבית פסול, וכן משמע בא\"ר סי' ט\"ל סע\"ק ו' עי\"ש קס\"ה שם בלשכ\"ה אות א' ועיין שו\"ת שבסוף זבחי לדק ח\"ב סי' יו\"ד:" + ], + [ + "ה) שם בהגה. וי\"א להיפך וכו' ונ\"ל דיש להחמיר לפסול בשניהם ע\"כ וכ\"כ ר\"ז אות א' מלא\"ש שם:" + ], + [ + "ו) שם כל זמן שאם היו מושכים וכו' זה הוא לאותן שעושין המעברתא מהעור שעשו ממנו הבתים, אבל לדידן שהמעברתא עור בפ\"ע אין שייך לומר כן, ב\"ח ט\"ז סע\"ק ב' באה\"ט אות ב' מלא\"ש שם, ומ\"ש הפרמ\"ג במש\"ז עיין בדברינו לעיל סי' ל\"ב אות ר\"א ולק\"מ:" + ], + [ + "ז) שם ואם נתקלקלו שנים וכו' ראשון ושלישי וכו' משמע דשנים הסמוכין אע\"פ שאין הקרעים סמוכים אלא שזה בצד זה והב' בצד אחד מקרי זה כנגד זה ופסולים. ט\"ז סע\"ק ג' וכן פי' לב\"ש דברי מג\"א שבסע\"ק ג' א\"ר אות ג' ר\"ז אות א' קס\"ה סי' כ\"ד אות ב' אמ\"ש כלל י\"ז אות ג':" + ], + [ + "ח) סעי' ב' אם נפסקו וכו' כל זמן שעור מושב הבתים וכו' והא דלא הגיה רמ\"א גם כאן כמו בסעי' הקודם גם הבתים צריכים להיות קיימים. עיין לבו\"ש שהקשה קושיא וחירץ אולי שסמך אלעיל:" + ], + [ + "ט) שם בהגה. וי\"א וכו' וטוב לחוש לב' הסברות כנ\"ל ע\"כ וכ\"כ ר\"ז אות ב' מלא\"ש כלל י\"ט אות ח' קס\"ה סי' כ\"ד אות ד' אמ\"ש כלל י\"ח אות ד' וכל זמן שא\"א לו לתקנם וגם אין לו אחרים יניחם בלא ברכה קס\"ה שם:" + ], + [ + "י) סעי' ג' עור הרצועות וכו' וצריך שיהיה מעובד לשמו ואם לאו פסול לד\"ה ואפי' למכשירים בבתים ר\"ז אות ג' ואין לו תקנה אפילו אם משחירו לשמה. דב\"ש סי' י\"ט שע\"ת אות ה' מלא\"ש כלל כ' אות א' קס\"ה סי' כ\"ג אות א' אמ\"ש כלל י\"ט אות א' ודלא כשו\"ת באר עשק סי' יו\"ד שהכשיר במשחרה לשמה, ועיין שע\"ת שם ומלא\"ש שם בבינה אות א'מה שתמהו על הבאה\"ט:" + ], + [ + "יא) כתב בס' הכוו' בדרשי תפילין דרוש ד' וז\"ל וטוב שתעבד ב' עורות א' לרצועות הראש וא' לרצועות היד וכשישים העור בתוך הסיד והמים אם הוא העור לצורך רצועות של ראש יכוין לש\"ר ויכוין לשם הויה ואם העור לצורך הרצועות של יד יכוין שהוא לש\"י ויכוין בשם אדני עכ\"ל. ואף שלא ראיתי נוהגים כן כתבתי למדקדקים א\"ר בסי' ל\"ב אות י\"ז:" + ], + [ + "יב) שם הל\"מ שיהיו הרצועות שחורות מבחוץ ואם אח\"כ נתלבנו צריך לחזור ולצובען, א\"ר שם אות ס\"א מלא\"ש כלל כ' אות ב' קס\"ה סי' כ\"ג אות ב' אמ\"ש כלל י\"ט אות א' ולאו דוקא נתלבנו אלא כל שאין שחורות עור כהלכה לריכים השחרה מחדש, מלא\"ש שם קס\"ה שם, ונ\"ל דיש לדקדק להשחיר גם החודים דהיינו במקום החתך קס\"ה שם:" + ], + [ + "יג) שם אבל מצד פנים יעשה מאיזה צבע שירצה וכו' בב\"י כתב בשם הרמב\"ם דנוי לתפילין גם אחורי הרצועה יעשה שחור אלא שלא נהגו כן, וכ\"כ ד\"מ אות ב' בשם א\"ז דעכשיו שנהגו לעשות הבתים שחורות צריך להשחיר הרצועות בין מבפנים בין מבחוץ אלא שלא נהגו כן, וכ\"כ כנה\"ג בהגב\"י בשם הרדב\"ז עקרי הד\"ט סי' ב' אות י\"ז וכ\"כ בספר הכוו' בדרוש הנ\"ל וז\"ל צריך שישחירם פנים ואחור שחורות כעורב עכ\"ל. והגם שלא נהגו כן כנז\"ל כתבתי למדקדקים ועיין ס' בן איש חי בה' שנה א' פ' חיי שרה אות ד':" + ], + [ + "יד) סעי' ד' טוב שישחירם ישראל וכו' משמע דס\"ל דבדיעבד כשר אפי' לא השחירם לשמן, וא\"כ רמ\"א בהגה חולק עליו והול\"ל בלשון וי\"א וכו' מיהו מצינו כמה פעמים כיוצא בזה כמ\"ש בסמ\"ע מג\"א סע\"ק ה' וכתב מחה\"ש הטעם כיון דאינו מבואר להדיא דאפשר לפרש ע\"צ הדחק דהרב\"י קאי על בתים אף שאין האמת כן לא כתב לשון י\"א:" + ], + [ + "טו) שם בהגה ומיהו בדיעבד כשר אם השחיר עור הבתים, וכ\"כ הלבוש ט\"ז סע\"ק ה' מג\"א סע\"ק ו' יד אהרן בהגה\"ט ר\"ז אות ה' ועיין לעיל סי' ל\"ב אות ל\"ג אות קפ\"ג וקפ\"ה:" + ], + [ + "טז) שם בהגה אבל הרצועות אפי' בדיעבד פסול, וכ\"כ הב\"ח ט\"ז סע\"ק ה' מג\"א סע\"ק ד' ובסי' ל\"ב סוף סע\"ק ס\"ו א\"ר אות ז' ר\"ז אות ה' יד אהרן בהגה\"ט פרמ\"ג א\"א אות ה' קס\"ה סי' כ\"ג אות ג' מלא\"ש כלל כ' אות ב' אמ\"ש כלל י\"ט אות א ועיין באות שאחר זה:" + ], + [ + "יז) שם בהגה אפי' בדיעבד פסול כתב המג\"א סע\"ק ז' נ\"ל דאם חזר ישראל והשחירן לשמן כשר, וכ\"כ א\"ר או' ז' יד אהרן בהגה\"ט, אבל יש מן האחרונים שהקשו על דברי המג\"א והניחו בצ\"ע, הפרמ\"ג א\"א לב\"ש שמן המאור ר\"ז בק\"א או' א' ויש שכתבו להחמיר, נוב\"י מה\"ק חא\"ח סי' א' ובהגהותיו המכונים דגול מרבבה נה\"ש מלא\"ש כלל כ' או' ב' קס\"ה סי' כ\"ג אות ג' ועיין להרב ישועות יעקב שדחה דברי המג\"א ועיין מחה\"ש ומ\"ש הפרמ\"ג שם דישחיר צד השני לשמה, כתב מלא\"ש שם היינו עד שימצא רצועות אחרות מצד החיצון מושחר לשמה ואז יגנוז הראשונות עיי\"ש, ועיין כרם שלמה, ולדידן דקבלנו הוראות מרן ז\"ל אין נפקותא בכל זה דבעיקר הדין כשר בדיעבד, וכ\"כ בשו\"ת שבסוף זבחי צדק ח\"ב סי' ד' ועיין לקמן בדברינו סי' ט\"ל או' י\"ח:" + ], + [ + "חי) סעי' ה' אם נפסקה הרצועה יש מתירין לתפור וכו' מדסתם הרב\"י כאן ש\"מ דעתו כא\"ח דאפי' בחוטין שרי, אבל הת\"ה ורי\"ו כתבו דוקא בגידין, ולקשור לכ\"ע פסול דבעינן קשירה תמה כדאי' בגמ' מג\"א סע\"ק ח':" + ], + [ + "יט) שם וי\"א מה שמקיף ממנה הראש וכו' וי\"א אף של ימין עד הטבור ושל שמאל עד החזה אין להם תקנה בקשירה ולא בתפירה כמו אם נפסק מה שמקיף ממנה הראש, ב\"י בשם סה\"ת [ומ\"ש ד\"מ או' ד' עיין בציון ר\"ז אות כ\"ג] לבוש ט\"ז סע\"ק ו' עט\"ז ר\"ז או' ו' מלא\"ש שם אות ד' קס\"ה סי' כ\"ד אות ו' ואע\"ג דמנהגנו להכשיר כסברת מר\"ן ז\"ל מ\"מ יש להחמיר היכא דאפשר" + ], + [ + "כ) שם ובש\"י כדי שתקיף הזרוע וכו' וכל יתרון האורך שהוא בשביל שכורך הרצועה כמה פעמים סביב הזרוע וכו' כתב המחה\"ש סע\"ק ח' וז\"ל הא דכתב בש\"ע דבש\"י אחר שיעור שתקיף הזרוע ותמתח וכו' מ\"מ אחר שתפר למעלה משיעור זה צריך אחר שהקיף הזרוע ימתח הרצועה עד אצבע אמצעית ולכרוך עליה ג' כריכות ואחר זה יחזור למטה ויכרוך על זרוע ז' כריכות דאל\"כ מאי מהני כדי שתקיף וכו' ותמתח וכו' כיון שאינו עושה הכריכה סביב האצבע כי אם בחתיכת הרצועה התפורה עכ\"ל. והביאו מלא\"ש כלל כ' אות ד' אמ\"ש כלל י\"ט בשולי היריעה אות ב' אבל הקס\"ה סי' כ\"ד אות ד' בלשכ\"ה הביא דברי מחה\"ש וכתב וז\"ל והנה באמת לשון הת\"ה והש\"ע לא משמע הכי אבל לדינא לכאורה מסתבר לעשות כן, אמנם ראיתי בס' שנות חיים שו\"ת סת\"ם הל' ת' תשובה נ\"ד כתב שהעולם אינם נוהגים בזה כמחה\"ש וכתב ליישב המנהג משום דבכה\"ג אמרינן כל הראוי לבילה אין בילה מעכבת בו עכ\"ל. וכ\"כ בספרו קיצור ש\"ע סי' יו\"ד בשולי היריעה וכ\"כ אמ\"ש שם בשם שנות חיים שמה שהעולם אינם נוהגים כן הדין עמהם. וכן בתשו' מהר\"ם מרוטונבורג אחרונים סי' ד' השיג על המחה\"ש וכתב דעיקר קפידא על השיעור שתשאר כ\"כ כדי למחות ולכרוך ואף דלאחר הכריכה סביב הזרוע נשאר הקשירה למעלה מהאצבע לא חיישינן, אך זאת נסתפק דלא יהיה הקשירה על אצבע גופה כיון שגם שם שייך קשירה יעוש\"ב, והביאו פת\"ע אות י\"ד וכן מנהגו פה בגדאד יע\"א דלא כמחה\"ש והמחמיר לעשות רצועה חדשה כדי לצאת אליבא דכ\"ע תע\"ב:" + ], + [ + "כא) שם אין התפירה והקשירה פוסלים בה. ומ\"מ טוב לתופרם מלקושרם, מלא\"ש שם." + ], + [ + "כב) שם ובשעת הדחק יש לסמך וכו' אבל לא יברך עליהם, ט\"ז סע\"ק ז' ר\"ז אות ו' אמ\"ש כלל י\"ט אות ב':" + ], + [ + "כג) ואם נפסק קצת מרצועה ונשארו רוחב פחות מכשעורה י\"ל דרשאי לתפור וצ\"ע, פרמ\"ג במש\"ז אות ז' קס\"ה סי' כ\"ד סוף אות ו' ואם נשאר בה רוחב כאורך חטה יש להקל, עיין מג\"א סי' כ\"ז סע\"ק י\"ח אמ\"ש כלל י\"ט אות ב':" + ] + ], + [ + [ + "א) סעי' א. סדר הנחתן וכו'. קדש משמאל המניח וכו'. ואפי' אם המניח הוא אטר אין הולכין אחר ימין ושמאל שלו אלא אחר ימין ושמאל של הקורא, דהיינו ימין ושמאל של כל אדם, מג\"א סע\"ק א' פרמ\"ג א\"א אות א' ר\"ז אות א' קס\"ה סי' כ\"ב אות א' אמ\"ש כלל י\"ח אות א' וה\"ה בש\"י נמי יניח ראש קדש לצד שמאל, יותר בשמאל דעלמא לצד חוץ שיקרא כסדר, ובאטר ראש קדש יותר לשמאל ובפנים המניח לא לצד ימין. וחוץ של המניח פרמ\"ג שם:" + ], + [ + "ב) שם ואחריו כי יביאך בבית שני וכו'. ואם החליף איזה פ' שנתנה שלא בביתה המיוחד לה פסולים, ר\"ז אות ב' מלא\"ש כלל י\"ט אות א' קס\"ה שם אמ\"ש שם והיינו עד שיתקן אמ\"ש שם:" + ], + [ + "ג) שם ולר\"ת בבית הג' וכו' ומ\"מ צריך לכותבן כסדר שהם כתובים בתורה ואם שינה פסול בין ש\"י בין ש\"ר, ולכן בש\"י שהם בקלף א' יכתוב קדש והיה כ\"י ויניח חלק פ' והיה אם שמוע ויכתוב פ' שמע ואח\"כ יכתוב פ' והיא\"ש, טור וב\"י מג\"א סע\"ק ב' עט\"ז ר\"ז אות ג' וכ\"כ האחרונים ועיין בדברינו לעיל סי' ל\"ב אות קס\"ט:" + ], + [ + "ד) סעי' ב. ירא שמים וכו' והשאר הם כרצועות בעלמא וכו' ולפי דברי האר\"י זצ\"ל שניהם קודש וצריך להניח שניהם ביחד, מחב\"ר אות א' ובק\"א אות ב' וז\"ל שער הכוונת בדרושי תפלין דרוש ו' בענין תפלין דר\"ת זלה\"ה, דע כי בתחלה מורי ז\"ל היה מניח תפלין דרש\"י ודר\"ת ביחד בשחרית ומתפלל בהם תפלתו כמ\"ש ז\"ל בפ' הקומץ רבה מקום יש בראש להניח ב' זוגות תפלין ר\"ל ביחד, דאלו בזא\"ז יש מקום לאלף זוגות ובמנחה לא היה מניח אלא תפלין דר\"ת ואח\"כ עשה זוג של תפלין דרש\"י כפי סברת שמושא רבא שהם אצבעים על אצבעים. וחריציהם שקועים עד מקום המעברתא באופן שיהיה כל בית ובית חלוק ומופרד מחבירו, ובעת התפירה היו חוטי הגידין מפסיקין ועוברים בתוך החריצים ממש מעבר לעבר מצד זה לצד זה, והיה משים בבקר ב' זוגות התפלין דרש\"י ודר\"ת ובמנחה היה מניח זה הזוג של שמושא רבא, והיה אומר כי אלו התפלין כפי שמ\"ר הם עולים במקום ב' הסברות דרש\"י ודר\"ת ביחד כי מוחין דאבא שהם תפלין דר\"ת והמוחין דאימא שהם תפלין דרש\"י שניהם מתערבים ביחד ונעשים זוג תפלין א' וזהו טעם היותם אצבעים על אצבעים כנגד או\"א, ואמנם אופן הנחתם הוא זה כי תחלה יכניס בזרועו תפלין דיד כפי סברת רש\"י ואח\"כ יכניס תפלין ש\"י כפי סברת ר\"ת ושניהם יניח במקום הנקרא קיבורת של פרק העליון שבזרוע השמאלי, ואותו של רש\"י יהיה יותר למעלה סמוך כלפי צד הכתף ושל ר\"ת יהיה יותר למטה ממנו סמוך לפרק האמצעי, וכן בתפלין ש\"ר יניח תחלה של רש\"י ואח\"כ דר\"ת למעלה משל רש\"י וכן ג\"כ הקשר של תפלין דרש\"י יניח יותר למטה בעורף עצמו, וטעם הקדמת הנחת תפלין דרש\"י הוא לפי שבתחלה קדומין ליכנס המוחין דאימא ואח\"כ נכנסין מוחין דאבא שהם תפלין דר\"ת כמ\"ש בעזה\"י, ולכן כשאתה כורך הרצועות סביב הזרוע תשים הרצועה של ר\"ת תחת הרצועה דרש\"י ותתכסה בה ולא תתגלה רק הרצועה דרש\"י והאחרת תהיה מכוסה תחתיה כי כן אורות דאבא מכוסין באורות דאימא עכ\"ל, ועיין מ\"ש ע\"ז בסה\"ק כף החיים סי' כ\"ז אות מ\"א וכתב המחב\"ר אות ח' בשם הרמ\"ז ז\"ל דהא דעולים דשמושא רבא בשביל שנים דוקא למנחה אבל לא לשחרית יעו\"ש, וכ\"כ בסה\"ק כף החיים סי' ל\"ז אות יו\"ד יעו\"ש, ועוד עיין במחב\"ר אות ז' ובקו\"א אות ד':" + ], + [ + "ה) שם וי\"א שאם לא יוכל להניח בבת אחת יניח של רש\"י ויברך עליהם וכו' ואם טעה ולקח תפלין של ר\"ת בחושבו שהם של רש\"י ובירך עליהם וקרא ק\"ש והתפלל וסלקם וראה שהיו של ר\"ת יניח אח\"כ תפלין של רש\"י ויברך עליהם פעם אחרת כמנהגו לברך על תפלין, דרש\"י, הרב מהרי\"ח עשאל בשו\"ת סם חיי סי' א' מחב\"ר בק\"א אות א' בי\"ע בדיני תפלין דר\"ת אות ב':" + ], + [ + "ו) שם ויקרא בהם שמע וכו' אבל לא ויאמר דכיין דלא נזכר בו תפלין לא הוי כמעיד עדות שקר א\"ר אות ג' ר\"ז אות ה':" + ], + [ + "ז) סעי' ג' לא יעשה כן אלא מי וכו' כתבתי בעניותי אחרי ראותי כל דברי האחרונים דקושטה דמילתא דלא כתב מרן דלא יניחם אלא המוחזק בחסידות אלא לפי מ\"ש הפוס' דאינו אלא ספק ומאחר דפשטא הוראה כרש\"י והרמב\"ם הבא לחוש מספק לדעת ר\"ת צריך שיהיה מפורסם בחסידות לא כן עתה דגילה רבינו האר\"י זצ\"ל דתרווייהו צריכין הגם שאינו מפורסם בחסידות יכול להניחם כי תאוה נפשו לקיים המצוה כראוי וכבר בארץ הצבי זה שנים רבות דרוב החכמים ותלמידיהם מניחים ב' זוגות וגם בעלי מקרא ומשנה יש מהם דמניחים ב' זוגות. מחב\"ר אות ב' בי\"ע שם אות ג':" + ], + [ + "ח) נהנו ללבוש תפלין דר\"ת במנחה ע\"פ כתבי מהרח\"ו זצ\"ל ויש ממקובלי דורינו מהנדזין בדבר כי לפי סודן לא יתכנו תפלין דר\"ת לבד אמנם מאחר דבפירושא אתמר שכך נהג האר\"י ז\"ל קודם שעשה התפלין משמושא רבא וכן נהג מהרח\"ו ודאי נימוקם עמם ואנחנו לא נדע, ברכ\"י אות ב':" + ], + [ + "ט) מי שנהג ללבוש תפי' דר\"ת לבד במנחה, ובא עד כיסו ונזדמנו לו תפלין של רש\"י יכול להחזירם לכיס ולקחת תפלין דר\"ת וללובשם כמנהגו, ואין בזה משום אין מעבירין ע\"ה, ברכ\"י אות ג':" + ], + [ + "י) אין לברך על התפלין דר\"ת, והר\"ן שפירא בס' מצת שמורים דף ס\"א הפריז על המדה, והנכון שאין לברך עליהם, והטעם דמדרגת תפלין דר\"ת גבוה משל רש\"י עדה\"ס, והאר\"י ז\"ל נתן טעם שלא יברך על ש\"ר שאין בכוחנו להמשיך האור הנשפע ממדרגה שרומזת לה תש\"ר של רש\"י וכ\"ש של ר\"ת וכ\"כ הרמ\"ע שלא לברך, וכן נהנו רבנן קשישאי דא\"י. הרמ\"ז באיגרותיו הנ\"מ סי' ה' והביא דבריו הרב המופלא מהרד\"ף נר\"ו במכתם א\"ח סי' ד' מחב\"ר אות ג':" + ], + [ + "יא) אף שאין מברכין כשלובש תפלין ר\"ת לבד אין להפסיק בין תפלה ש\"י לש\"ר והראיה ממ\"ש בפסקי מהרא\"י סי' ק\"י הרב בכ\"ש דף קי\"ח ע\"ג מחב\"ר אות ה' והיינו בשיחת חולין, אבל יכול לענות קדיש וכל דבר שבקדושה קודם שיניח ש\"ר של ר\"ת כיון דבלאו הכי אינו מברך, אבל ודאי לא צריך ללמוד איזה דבר במשך הנחתן דדוקא בקדיש וקדושה שהוא חייב לענות יש מקום להתיר, אבל ללמוד אין נראה בעיני להתיר דאיבעי ליה לכוין בהנחתן ולא להסיח דעתו בלימוד וכן ראיתי בס' באה\"ט סי' כ\"ה שכתב משם הרב דרכי נועם סי' יו\"ד שמותר לענות קדיש בעוד שהוא מניח תפלין של ר\"ת ברכ\"י סוף סי' ל\"א. ועוד עיין בסה\"ק כף החיים סי' כ\"ה אות נ\"ב שהארכתי בזה יעוש\"ב:" + ], + [ + "יב) בשחרית מי שיש לו תפלין דרש\"י אין לו להניח של ר\"ת לבד, ואם לא יש לו אלא תפלין דר\"ת ילבשם בשחרית בל\"ב, ובמנחה גם שיש לו תפלין של רש\"י אין לו להניח כ\"א תפלין דר\"ת עד\"ה ולא יברך, הרב המופלא מוהר\"ר דוד פארדו נר\"ו בשו\"ת מכתם לדוד א\"ח סי' ד' מחב\"ר אות ו' שע\"ת אות ו':" + ], + [ + "יג) מי שאין לו רק תפלה א' של רש\"י ותפלה א' של ר\"ת יכול להניחם אפי' לכתחלה כיון שבלאו הכי בשעת הדחק מותר להניח רק אחת מהם וכמבואר בסי' כ\"ו וכיון שמנהגנו כדעת רש\"י והרמב\"ם יברך רק על אותה שנכתבה כדעת רש\"י דהיינו אם היא ש\"ר יניחנה תחלה ויברך עליה ואח\"כ מניח ש\"י וכשיחלוץ חולץ ש\"י תחלה, שבו\"י ח\"א סי' ב' והביאו באה\"ט אות ג' שע\"ת אות ג' עיקרי הד\"ט סי' ב' אות כ\"ב בי\"ע בדיני הנחת תפלין אית ל\"ד וכתב בי\"ע שם וז\"ל ול\"נ דהשתא דגילה לן האר\"י ז\"ל דגם תפלין דר\"ת חובה נינהו ושמעלתן גדולה משל רש\"י דיניח הש\"י דר\"ת קודם בל\"ב ואח\"כ יניח ש\"ר דרש\"י ויברך עליו על מצות תפלין כנ\"ל עכ\"ל, וכן עיקר:" + ], + [ + "יד) סעי' ד' לא יניח ב' הזוגות וכו' ואם עשאו מתחלה להניח בו שניהם שרי דהוי כאלו התנה כמ\"ש סי' מ\"ב מג\"א סק\"ו ר\"ז אות ז' בי\"ע בדיני תפלין דר\"ת אות ח' ועיין לקמן סי' מ\"ב אות ל':" + ], + [ + "טו) שם שהאחד מהם הוא חול וכו' תפלין דר\"ת הוריתי שיכול לעשותם של רש\"י דאין המחלקות אלא בסדר הנחתן, ובלילה הראוני בחלומי שלא הוריתי יפה וחזרתי ועיינתי וראיתי שיש זלזול בזה לגאוני עולם שסוברים שהתפלין כשרים ופוסלים אותם ומורידן מקדושתן. לכן אני גוזר ואומר שאסור לעשות כן מן הדין, הרדב\"ז בת' כ\"י סי' שני אלפים רפ\"ו והובא בת' דרכי נועם סי' ב' וכ\"כ האחרונים דאפי' להחליף הרצועות מזל\"ז אסור וכ\"ש לפי מ\"ש בשם חכמי האמת שתפלין דר\"ת בחינה עליונה מדרש\"י ודאי אסור שמורידן מקדושתן ועמהם תמוט חכמה, ברכ\"י אות ד' והביאו בי\"ע שם אות ה' ומ\"ש הבי\"ע שם דבשעת הדחק יש להתיר עי\"ש נ\"ל דאין להקל עיין מג\"א סי' מ\"ב ס\"ק א' ומחה\"ש שם:" + ], + [ + "טז) ואם לא הניחם אדם מעולם יכול להחליף תפלין דרש\"י לר\"ת או איפכא דהזמנה למ\"ה, שו\"ת דרכי נועם סי' ב' הביאו באה\"ט סי' ז' ועיין ער\"ה אות ג' רו\"ח אות א' ויש להחמיר היכא דאפשר:" + ], + [ + "יז) וכן יכול לעשות רצועות לתפלין דרש\"י ולהתנות דכשירצה יוכל להסירם משם ולתלותם בתפלין של ר\"ת וכן להיפך שו\"ת זר\"א חא\"ח סי' ח' ודחה דברי הרב דרכי נועם סי' ב' עיש\"ב מחב\"ר או' ט' ער\"ה או' ב' עיקרי הד\"ט סי' ב' או' ו' בי\"ע שם או' ז' ולאו דוקא רצועות אלא ה\"ה פרשיות, זר\"א שם ער\"ה שם עיקרי הד\"ט שם בי\"ע שם, ומ\"ש שע\"ת או' ז' דדוקא ברצועות אבל בפרשיות ובבתים לא מהני תנאי, לא ראה הדברים בשרשם:" + ], + [ + "יח) רצועות שנמצאו ואינם יודעים אם הם של רש\"י או של ר\"ת אם באותו מקום נוהגים להניח ב' זוגות יניחם לאיזה שירצה ואם הוא במקום שהרוב מניחין של רש\"י יניחם לשל רש\"י ת' יד אליהו סי' ה' יד אהרן בהגה\"ט באה\"ט ס\"ק ז' כרם שלמה עיקרי הד\"ט שם בי\"ע שם אות ו' קס\"ה סי' כ\"ו אות ה' ועי' שם בלשכ\"ה אות ד' אמ\"ש כלל י\"ט אות ג' ועיין במש\"ז סוף אות ד':" + ], + [ + "יט) המוצא תפלין שם דמיהן ומניחן כדי שיהיו שלו ולא יעשה המצוה בשל אחרים שו\"ת בית יעקב סי' קי\"ד כרם שלמה:" + ], + [ + "כ) שם אלא יעשה שני כיסים וסימן כיס לכל וכו' אין לעשות סימנים של אותיות בגופן של תפילין להכיר בין רש\"י לשל ר\"ת אלא יהיו הסימנים בגודלן ובקוטנן של בתים וברצועותיהם וכיוצא בהם, הרמ\"ע מפאנו ז\"ל סי' ל\"ח כנה\"ג בהגה\"ט עטז\"ק שע\"ת אות ז' בי\"ע שם אות יו\"ד, וכבר נהגו לעשות התפילין של ר\"ת קטנים מרש\"י מפני כך, בי\"ע שם ובס' פע\"ת בשערי תפילין סוף פרק יו\"ד כתב שעל פי הסוד צריך להיות כן והביאו כרם שלמה וכן מנהגנו לעשות תפילין דר\"ת קטנים משל רש\"י:" + ] + ], + [ + [ + "א) נהגו בענין השיטין וכו' וכן הוא ע\"פ קבלת האר\"י ז\"ל בשער הכוונות בדרושי תפילין דרוש א' ובענין חילוקי ראשי שטין עיין טור וב\"י ואנחנו נכתוב חילוק ראשי שטין שכתב האר\"י ז\"ל בשער הנ\"ל שכן הוא מנהגנו וז\"ל בפרשיות ש\"ר פ' קדש ד' שורותיה הם אלו \"וידבר\" \"מזה\" \"בחדש\" \"בצאתי\", פ' והיה כ\"י ד' שורותיה הם אלו \"והיה\" \"וכל פטר\" \"ה' ממצרים \"פטר רחם\" פ' שמע ד' שורותיה הם אלו \"שמע\" \"נפשך\" \"לבניך\" \"לאות\" פ' והיא\"ש ד' שורותיה הם אלו \"והיה\" \"ונתתי\" \"יבולה\" \"בשבתך\" פרשיות ש\"י פ' קדש ז' שורותיה הם אלו \"וידבר\" \"את היום\" בחדש\" זבת\" \"את שבעת\" \"ה' לי\" \"ה' ממצרים, פ' והכ\"י ז' שורותיה הם אלו \"והיה\" \"רחם\" \"ואם לא\" \"זאת לשלחנו\" \"לה' כל\" \"עיניך\" פ' שמע ז' שורותיה הם אלו \"שמע\" \"את\" \"מאדך\" \"היום\" \"בביתך\" \"לאות\" \"על מזזות\" פ' והיא\"ש ז' שרותיה הם אלו\" \"והי\" \"ובכל נפשכם\" \"ואכלת\" \"ה' בכם\" \"אשר ה'\" \"בין עיניכם\" \"ביתך\" עכ\"ל:", + "ועתה נבאר כוונת הפרשיות והשיטות וכתיבת השמות מהאר\"י זלה\"ה ע\"פ הסדר שסדר הרש\"ש זלה\"ה.", + "בכללות ד' אותיות הוי\"ה יכוין לאור הא\"ס המתפשט ממדרגה למדרגה ובונה ומתקן בחי' אלו בכח בוצינא דקרדנותא:", + "בקוץ היוד העליון יכוין להשתלשלות אור העלמות ולא\"ק ולעתיק ולכתר דא\"א ולכתר דאבא:", + "ובכללות היוד יכוין לעתיק וא\"א ומוחא סתימאה:", + "ובג' קוצי היוד יכוין לקוץ העליון לכתר ודת\"י דאבא הנעשה מכתר ודת\"י דחכמה דב\"י דמ\"ה וכתר דאימא הנעשה מכתר דבינה דמ\"ה, וכתר ודת\"י דיש\"ס הנעשה מת\"ת ויסוד דב\"י דמ\"ה:", + "ובקוץ הב' האמצעי יכוין לחח\"ן דאבא הנעשה מחח\"ן דחכמה דב\"י דמ\"ה:", + "גם לחח\"ן דיש\"ס הנעשה מח\"ן דב\"י דמ\"ה:", + "ובקוץ הג' יכוין לבג\"ה דאבא הנעשה מבג\"ה דחכמה דבינה דמ\"ה, גם לבג\"ה דיש\"ס הנעשה מגו\"ה דבינה דמ\"ה, וב\"ב אותיות ו\"ד דמלוי יו\"ד יכוין לי\"ס דאי' כי אות ו הם ט\"ס עליונות הנעשית מחג\"ת ונה\"י דחכמה דב\"ן ואות ד היא המלכות הנעשת ממלכות דחכמה דב\"ן כל זה הוא קו ימין דא\"א והוא שם ע\"ב יוד הי ויו הי:", + "ובה' ראשונה דהוי\"ה יכוין כללות ישסו\"ת הראשונים והשניים הנעשים מבינה ומלכות דבינה דמ\"ה ומו\"ק ומלכות דבינה דב\"ן ומלבשים צד שמאל דא\"א מהגרון עד הטיבור והוא שם ס\"ג יוד הי ואו הי:", + "ובו' יכוין ו\"ק דמ\"ה ודב\"ן והם ז\"א והוא שם מ\"ה יוד הא ואו הא:", + "ובה' אחרונה יכוין מלכות דמ\"ה ודב\"ן היא נו\"ק והיא שם ב\"ן יוד הה וו הה:", + "גם יכוין כי היו\"ד היא כללות אבא והקוץ היוד התחתון רמוזה וכלולה אימא:", + "וב' אותיות ו\"ד הם זו\"ן הנעלמים עדיין בטיפה דאבא. גם יכוין כי היו\"ד כולל כח\"ב ואות ו הוא ז\"ח ודל\"ת היא מלכות. גם יכוין כי אות י' י\"ס דאור ישר ו\"ד עשר ספירות דאור חוזר. גם יכוין בה\"ח וה\"ג שבדעת דז\"א, שמן ששון ח\"ג על דרוש א' דתפילין, ועיין בס' נה\"ש דף ה' ע\"ג הנד\"מ ומ\"ש הרש\"ש ז\"ל בשער אנ\"ך פ\"ו ותבין, ועוד צריך שתעיין מ\"ש לקמן סי' רע\"ו אות ו' בענין סדר המשכת האותיות של השם בעת הכתיבה והכוונה שכתבתי שם, ואלו ואלו דברי אלהים חיים אלא שזו הכוונה שבכאן היא יותר בפרטות וכתבתי אותה כדי לכוין בה מי שיש לו יותר ידיעה בדברי הרב זלה\"ה:", + "וצריך האדם ליזהר כשכותב את השם שלא יפסיק בין במחשבה ודיבור בין במעשה ובפועל כי הוא פוגם מה למעלה ומה למטה כפי הכוונות הנז' בהלכות תפילין שמפריש וקוצץ בנטיעות ח\"ו כי הכל קשור כשלהבת בגחלת, מצ\"ש בדיני הכתיבה ועוד עיין בסה\"ק כף החיים סי' צ\"ח אות ג' ודו\"ק:", + "קודם שיכתוב יאמר", + "ויהי נועם מתחלה ועד סוף ואח\"כ יאמר אנא בכח וכו' בכוונה גדולה, ואח\"כ אמר ג\"פ פסוק זה לא ירעו ולא ישחיתו בכל הר קדשי כי מלאה הארץ דעה את ה' כמים לים מכסים, ואח\"כ יאמר ד' פסוקים אלו [שר\"ת שלהם הוא פסת\"ם] פנה אלי וחנני תנה עוזך לעבדך והושיעה לבן אמתך, סעפים שנאתי ותורתך אהבתי, תשמיעני ששון ושמחה תגלנה עצמות דכיתה מה יקר חסדך אלהים ובני אדם בצל כנפיך יחסיון:", + "יהי ר\"מ ה' או\"א שתעשה למען שמך הגדול פסת\"ם שעולה כמנין תפילין ותדריכני באמתך ובסודות נפלאותיך ולגלות תעלומותיך בתפאר\"ת עוז\"ך אשר בן ישראל מתפאר ופתחי סליחה תשלח מטובך לעבדך בן אמתך פב\"פ ותשרי שכינתך במעשה ידי ותצליחני בכתיבתי זאת שאני כותב תפלין לשם קדושת מצות תפלין שצויתנו אתה ה' אלהינו ותצילני מטעות הכוונה ומטעות הכתיבה למען שמך ולמען קדושת ארבע פרשיות התפלין ופסוקיהם ותבותיהם ואותיותיהם ונקדותיהם וטעמיהם ושמותיהם ושמות הקדושים והטהורים והנוראים היוצאים מהם שתהא שעה זו שעת רצון שעת רחמים שעת הקשבה ושעת האזנה ואקראך ותענני אעתיר לך ותעתר לי ובטל ממני כל מחשבות רעות מסטרא אחרא אשר יעלו במחשבתי בשעת כתיבה ותיקון התפילין ועשה למען שמך הגדול קר\"ע שט\"ן בשכמל\"ו אנס\"ו, וכן יר\"מ ה' או\"א עשה למטן שמך הגדול והקדוש שהוא בעולם העשיה יוד הה וו הה ולמען שמך הגדול שהוא בעולם היצירה יוד הא ואו הא ולמען שמך הגדול שהוא בעולם הבריאה יוד הי ואו הי ולמען שמך הגדול והמרומם שהוא בעולם האצילות יוד הי ויו הי שתהיה תפלתי מקובלת לפניך כקרבן עולה ויורד ולא תהיה שום סיבה ומונע במלאכתי בעסקי במלאכת התפילין האלו בין מטעות הכוונה בין מטעות הכתיבה שלא להטעות אותי ולקטרג ולהשטין עלי לא כל קליפה וסטרא אחרא ולא כל כת דילהון שלא יהיה שום סיבה ומונע לבלבל מחשבותי ורעיוני ותשפיע עלי שפע מבריכה העליונה מעולם האצילות לעולם הבריאה ומעולם הבריאה לעולם היצירה ומעולם היצירה לעולם העשיה ומעולם העשיה לעולם הגלגלים ומשם תשפיע ניצוץ ממאורותיך הנוראים והמופלים על עבדך פב\"פ שיהיה מבורך מרוב טובך הגדול ליחד שמך ולהגדיל גדולת מצוותיך אשר צויתה לעמך ישראל בקדושתך ברוך אתה שומע תפלה: מצ\"ש הלכות תפילין וכ\"כ מ\"ח בתיקון התפילין פ\"א אות ג' ואות ד':", + "ויכוין עוד בשם ד̠̠̠וד̠̠̠טירון שמספרו יצ\"ר הטוב עם השמונה אותיות והוא נקוד הדלתין בפתח ומ\"ו וכן ר\"ו בחולם וט\"י בחירק מ\"ח שם אות ד':", + "אח\"כ יכוין קודם שיכתוב כי כל הפסוקים של ד' פרשיות ש\"ר הם בגי' שם א\"ל היוצא משם ס\"ג שהוא שלשה יודין וא' כזה ייא\"י וגם כנגד שם א\"ל היוצא משם אהיה במלוי יודין שיש בו ג\"כ ג' יודין וא' כזה איי\"י. ובד' פרשיות ש\"י יכוין בשם א\"ל היוצא משם אהיה במלוי יודין כנ\"ל וגם אל שם אל שהוא בחסד כמש\"ה חסד אל כל היום:", + "גם יכוין כי כל ההויו\"ת שיש בד' פרשיות של תפילין הם כ\"א כמנין שם אהי\"ה, כמ\"ש בש' הכוו' דרוש ב' דתפילין ופע\"ח שער התפילין פרק י\"ד יעו\"ש:", + "סדר כתיבת תש\"ר
בתחלה יכוין להוי\"ה פשוטה שכוללת כל הד' פרשיות שבתפילין ש\"ר ולעסמ\"ב הנמשכים ממנה וגם אל ד' שמות קס\"א קמ\"ג קנ\"א ושם אדנות מלא כזה:", + "יהוה", + "י יוד הי ויד הי אלף הי יוד הי", + "ה יוד הי ואו הי אלף הא יוד הא", + "ו יוד הה ואו הה אלף הא יוד הא", + "ה יוד הה וו הה אלף דלת נון יוד אח\"כ קודם פ' קדש יכוין אל י פשוטה ושם ע\"ב ושם קס\"א כזה, יוד הי ויו הי אלף הי יוד הי ואח\"כ בכל שיטה יכוין אל י פשוטה ואל אות א' משם ע\"ב ואות א' משם קס\"א כזה:", + "{י. יוד אלף פ' זו יש בה יוד פסוקים כנגד י\"ס וכנגד י' פשוטה של הויה}
וידבר יהוה יכוין כי זה שם הויה הוא כנגד א של שם אהיה אל משה לאמר: קדש לי כל בכור פטר כל רחם בבני ישראל באדם ובבהמה לי הוא: ויאמר משה אל העם זכור את היום הזה אשר יצאתם ממצרים מבית עבדים כי בחזק יד הוציא יהוה ויכוין בזה השם כי הוא חלק א' מה' ראשונה דאהי\"ה אתכם", + "{י. הי. הי.}
מזה ולא יאכל חמץ: היום אתם יצאים בחדש האביב: והיה כי יביאך יהוה ויכוין שהוא חלק ב' מה' א' דאהי\"ה אל ארץ הכנעני והחתי והאמרי והחוי והיבוסי אשר נשבע לאבתיך לתת לך ארץ זבת חלב ודבש ועבדת את העבדה הזאת", + "{י. ויו. יוד.}
בחדש הזה: שבעת ימים מצת וביום השביעי חג ליהוה: יכוין שהוא כנגד חלק ג' מה' א' דאהי\"ה: מצות יאכל את שבעת הימים ולא יראה לך חמץ ולא יראה לך שאר בכל גבלך: והגדת לבנך ביום ההוא לאמר בעבור זה עשה יהוה יכוין שהוא כנגד ח\"ד מה' א' דאהי\"ה לי", + "{י. הי. הי.}
בצאתי ממצרים: והיה לך לאות על ידך ולזכרון בין עיניך למען תהיה תורת יהוה יכוין שהוא כנגד חלק ה' מה' א' דאהי\"ה בפיך כי ביד חזקה הוצאיך יהוה יכוין והוא כנגד חלק א' מיו\"ד דאהי\"ה ממצרים: ושמרת את החקה הזאת למועדה מימים ימימה:", + "בכללות פ' והיה יכוין לה' א' דהוי\"ה פשוטה ושם ס\"ג ושם קמ\"ג כזה ה יוד הי ואו הי אלף הא יוד הא ואח\"כ יכוין בכל שיטה אל ה' א'דהוי\"ה ואל אות אחת משם ס\"ג ואות אחת משם קמ\"ג כזה:", + "{ה. יוד. אלף. פרשה זו יש בה ו' פסוקים נגד ה\"א באל\"ף}
והיה כי יבאך יהוה יכוין שהוא כנגד חלק ב' מיוד דאהי\"ה אל ארץ הכנעני כאשר נשבע לך ולאבתיך ונתנה לך: {ב} והעברת כל פטר רחם {ג} ליהוה ח\"ג מיו\"ד דאהי\"ה וכל פטר שגר בהמה אשר יהיה לך הזכרים {ד} ליהוה ח\"ד מיו\"ד דאהי\"ה:", + "{ה. הי. הא.}

{ג} וכל פטר חמר תפדה בשה ואם לא תפדה וערפתו וכל בכור אדם בבניך תפדה: {ד} והיה כי בנך מחר לאמר מה זאת ואמרת אליו בחזק יד הוציאנו", + "{ה. ואו. יוד.}
יהוה ח\"ה מיו\"ד דאהי\"ה ממצרים מבית עבדים: {ה} ויהי כי הקשה פרעה לשלחנו ויהרג {ו} יהוה ח\"ו מיו\"ד דאהי\"ה כל בכור בארץ מצרים מבכר אדם ועד בכור בכור בהמה על כן אני זבח {ז} ליהוה ח\"ז מיו\"ד דאהי\"ה כל", + "{ה. הי. הא.}
פטר רחם הזכרים וכל בכור בני אפדה: {ו} והיה לאות על ידכה ולטוטפת בין עיניך כי בחזק יד הוציאנו {ח} יהוה ח\"ח מיו\"ד דאהי\"ה ממצרים:", + "בכללות פ' שמע יכוין לו' דהוי\"ה פשוטה ושם מ\"ה ושם קנ\"א כזה, ו יוד הא ואו הא אלף הה יוד הה ואח\"כ יכוין בכל שיטה אל ו' דהוי\"ה פשוטה ואל אות אחת משם מ\"ה ואות אחת משם קנ\"א כזה.", + "{ו. יוד. אלף.}
שמע ישראל {ט} יהוה ח\"ט מיוד דאהי\"ה אלהינו {י} יהוה ח\"י מיוד דאהיה אחד: {ב} ואהבת את {א} יהוה ח\"א מה' אחרונה דאהי\"ה אלהיך בכל לבבך ובכל", + "

{פ' זו יש בה ו' פסוקים נגד ו' פשוטה, ועוד יכוין להמשיך הויו\"ת דפ' קדש לג' הויו\"ת ז' שבפ' זו בסוד חכמה וחסדים.}", + "
נפשך ובכל מאדך: {ג} והיו הדברים האלה אשר אנכי מצוך היום על לבבך: {ד} ושננתם", + "{ו. ואו. יוד.}
לבניך ודברת בם בשבתך בביתך ובלכתך בדרך ובשכבך ובקומך: וקשרתם", + "
לאות עד ידך והיו לטטפת בין עיניך: {ו} וכתבתם על מזזות ביתך ובשעריך׃{ו. הא. הה.}", + "בכללות פ' והיה יכוין לה' אחרונה שבהוי\"ה פשוטה ולשם ב\"ן ושם אדני מלא כזה.", + "ה יוד הה וו הה אלף דלת נון יוד ואח\"כ יכוין בכל שיטה אל אות ה' אחרונה דהוי\"ה ואל אות א' משם ב\"ן ואות אחת משם אדני כזה.", + "{ה. יוד. אלף.}
{פ' זו יש בה ז' פסוקים לרמוז שהיא במלכות המקבלת מכח\"ב חג\"ת נה\"י שעליה, ועוד יכוין להמשיך ז' הויות דפ' והיה כי יביאך לד' הויו\"ת שבפ' זו בסוד בינה וגבורות.}
{א} והיה אם שמע תשמעו אל מצותי אשר אנכי מצוה אתכם היום לאהבה את יהיה ח\"ה מה' אחרונה דאהי\"ה אלהיכם ולעבדו בכל לבבכם ובכל נפשכם: {ב} ונתתי מטר ארצכם בעתו יורה ומלקוש ואספת דגנך ותירשך ויצהרך.", + "{ה. הה. דלת.}

{ג} ונתתי עשב בשדך לבהמתך ואכלת ושבעת: {ד} השמרו לכם פן יפתה לבבכם וסרתם ועבדתם אלהים אחרים והשתחויתם להם: {ה} וחרה אף {ג} יהוה ח\"ג מה' אחרונה דאהי\"ה בכם ועצר את השמים ולא יהיה מטר והאדמה לא תתן את", + "{ה. וו. נון.}
יבולה ואבדתם מהרה מעל הארץ הטבה אשר {ד} יהוה ח\"ד מה' אחרונה דאהי\"ה נתן לכם: {ו} ושמתם את דברי אלה על לבבכם ועל נפשכם וקשרתם אתם לאות על ידכם והיו לטוטפת בין עיניכם: {ז}ולמדתם אתם את בניכם לדבר בם", + "{ה. הה. יוד.}
בשבתך בביתך ובלכתך בדרך ובשכבך ובקומך: {ח}וכתבתם על מזוזות ביתך ובשעריך: {ט}למען ירבו ימיכם וימי בניכם עד האדמה אשר נשבע {ח}יהוה ח\"ה מה' אחרונה דאהי\"ה לאבתיכם לתת להם כימי השמים על הארץ", + "סדר תש\"י", + "יכוין שבארבעה פרשיות אלו יש ל\"א פסוקים כנגד שם א\"ל היוצא משם אהיה דיודין כזה איי\"י וגם אל שם א\"ל שבחסד כמש\"ה חסד אל כל היום כמש\"ל, וגם יכוין שיש בד' פ' אלו כ\"א אזכרות כנגד שם אהיה כמש\"ל", + "ואח\"כ יכוין להוי\"ה פשוטה שכוללת ד' פרשיות אלו ולד' שמות היוצאים מד' אותיות הוי\"ה והם ס\"ג מ\"ה ב\"ן ושם אדני מלא וגם אל קס\"א קמ\"ג קנ\"א כזה:", + "יהוה", + "י יוד הי ואו הי ה יוד הא ואו הא ו יוד הה יו הה ה אלף דלת נון יוד אלף הי יוד הי אלף הא יוד הא אלף הה יוד הה", + "ואח\"כ קודם פ' קדש יכוין אל י' פשוטה דהוי\"ה פשוטה ואל שם ס\"ג וקס\"א ושילוב קס\"א וס\"ג: כזה י יוד הי ואו הי אלף הי יוד הי שלוב אלף יוד ה הי יוד ואו הי הי", + "ואח\"כ בכל שיטה יכוין אל מ\"ב אותיות לע\"ב ואל י' פשוטה להוי\"ה פשוטה וששה אותיות מן מ\"ב דע\"ב ושלושה אותיות מן שילוב קס\"א וס\"ג ויחבר בתחלה עמהם י' פשוטה דהוי\"ה פשוטה כאשר מצויר לפניך:", + "פ' זו יש בה עשרה פסוקים כנגד י\"ס וכנגד י' של הוי\"ה פשוטה", + "{יהוה יוד הי ויו הי יוד ויו דלת הי יוד ויו יוד ויו הי יוד י יהוה יו יאל}

{א} וידבר {א}יהוה כנגד א' דאהי\"ה אל משה לאמר: {ב}קדש לי כל בכור פטר כל רחם בבני ישראל באדם ובבהמה לי הוא:{ג}ויאמר משה אל העם זכור.", + "{יהוה יוד הי ויו הי יוד ויו דלת הי יוד ויו יוד ויו הי יוד י ד הי ויו פ יו}
את היום הזה אשר יצאתם ממצרים מבית עבדים כי בחזק יד הוציא {א}יהוה חלק א' מה' ראשונה דאהי\"ה אתכם מזה ולא יאכל חמץ: {ד}היום אתם יצאים", + "{יהוה יוד הי ויו הי יוד ויו דלת הי יוד ויו יוד ויו הי יוד י הי יוד ו ד הי}
בחדש האביב: {ה}והיה כי יביאך {ב}יהוה ח\"ב מה' ראשונה דאהי\"ה אל ארץ הכנעני והחתי והאמרי והחוי והיבוסי אשר נשבע לאבתיך לתת לך ארץ", + "{יהוה יוד הי ויו הי יוד ויו דלת הי יוד ויו יוד ויו הי יוד י יו דלת ה הי י}
זבת חלב ודבש ועבדת את העבדה הזאת בחדש הזה: {ו}שבעת ימים תאכל מצת וביום השביעי חג {ג}ליהוה ח\"ג מה' ראשונה דאהי\"ה: {ז}מצות יאכל את", + "{יהוה יוד הי ויו הי יוד ויו דלת הי יוד ויו יוד ויו הי יוד י י יוד וי וד ו}
את שבעת הימים ולא יראה לך חמץ ולא יראה לך שאר בכל גבלך: {ח}והגדת לבנך ביום ההוא לאמר בעבור זה עשה", + "{יהוה יוד הי ויו הי יוד ויו דלת הי יוד ויו יוד ויו הי יוד י ו יוד וי או ה}

{ד} יהוה ח\"ד מה' ראשונה דאהי\"ה לי בצאתי ממצרים: {ט}והיה לך לאות על ידך ולזכרון בין עיניך למען תהיה תורת {ה}יהוה ח\"ה מה' ראשונה דאהי\"ה בפיך כי ביד חזקה הוציאך", + "{יהוה יוד הי ויו הי יוד ויו דלת הי יוד ויו יוד ויו הי יוד י ו הי יוד י הי}

{א}יהוה ח\"א מיו\"ד דאהי\"ה ממצרים: {ד}ושמרת את החקה הזאת למועדה מימים ימימה:", + "{ה יויד הא ואו הא אלף הא יוד הא שלוב אלף יוד הא הא יוד ואו הא הא}

קודם פ' והיה יכוין אל ה' א' דהוי\"ה פשוטה ואל שם מ\"ה ואל שם קמ\"ג ואל שילוב קמ\"ג ומ\"ה כזה. ואח\"כ בכל שיטה יכוין אל מ\"ב דס\"ג ואל ה' פשוטה וששה אותיות מן מ\"ב דס\"ג וג' אותיות מן שילוב קמ\"ג ומ\"ה ויתבר בתחלה עמהם ה' א' דהר\"ה פשוטה כאשר מצוייר לפניך: ", + "{יהוה יוד הי ואו הי יוד ויו דלת הי יוד ואו אלף ואו הי יוד ה יהוה יו האל}
{פ' זו יש בה ששה פסוקים כנגד הא באלף}
{א}והיה כי יבאך {ב} יהוה ח\"ב מיו\"ד דאהי\"ה אל ארץ הכנעני כאשר נשבע לך ולאבתך ונתנה לך: {ב}והעברת כל פטר", + "{יהוה יוד הי ואו הי יוד ויו דלת הי יוד ואו אלף ואו הי יוד ה ד הי ואו פ יו}
רחם {ג}ליהוה ח\"ג מיו\"ד דאהי\"ה וכל פטר שגר בהמה אשר יהיה לך הזכרים {ד}ליהוה ח\"ד מיו\"ד דאהי\"ה {ג}וכל פטר חמר תפדה בשה", + "{יהוה יוד הי ואו הי יוד ויו דלת הי יוד ואו אלף ואו הי יוד ה הי יוד ו ד הא}
ואם לא תפדה וערפות וכל בכור אדם בבניך תפדה: {ד}והיה כי ישאלך בנך מחר לאמר מה", + "{יהוה יוד הי ואו הי יוד ויו דלת הי יוד ואו אלף ואו הי יוד ה יו דלת ה הא י}
זאת ואמרת אליו בחזק יד הוציאנו {ה} יהוה ח\"ה מיו\"ד דאהי\"ה ממצרים מבית עבדים: {ה} ויהי כי הקשה פרעה", + "{יהוה יוד הי ואו הי יוד ויו דלת הי יוד ואו אלף ואו הי יוד ה י יוד וא וד ו}
לשלחנו ויהרג {ו}יהוה ח\"ד מיו\"ד דאהי\"ה כל בכור בארץ מצרים מבכר אדם ועד בכור בהמה על כן אני זבח", + "{יהוה יוד הי ואו הי יוד ויו דלת הי יוד ואו אלף ואו הי יוד ה ו אלף וא אוה}

{ז}ליהוה ח\"ד מיו\"ד דאהי\"ה כל פטר רחם הזכרים וכל בכור בני אפדה: {ו}והיה לאות על ידכה ולטוטפת בין", + "{יהוה יוד הי ואו הי יוד ויו דלת הי יוד ואו אלף ואו הי יוד ה ו הי יוד א הא}
עיניך כי בחזק יד הוציאנו {ח}יהוה ח\"ח מיו\"ד דאהי\"ה ממצרים:", + "{ו} יוד הה וו הה אלף הה יוד הה שילוב אלף יוד הה הה יוד וו הה הה}

קודם פ' שמע יכוין אל ו' פשוטה דהוי\"ה פשוטה ואל שם ב\"ן וקנ\"א ואל שילוב קנ\"א וב\"ן כזה ואח\"כ בכל שיטה יכוין אל מ\"ב דמ\"ה ואלו ו' פשוטה וששה אותיות מן מ\"ב דמ\"ה וג' אותיות מן שילוב קנ\"א וב\"ן ויחבר בתחלה עמהם ו' דהוי\"ה פשוטה כאשר מצוייר לפניך", + "{יהוה יוד הא ואו הא יוד ואו דלת האלף ואו אלף ואו הא אלף ו יהוה יו ואל}
{פ' זו יש בה ז' פסוקים על ו' פשוטה ועוד יכוין להמשיך ז' הויות דפ' קדש לג' הויות שבפ' זו בסוד חכמה וחסדים}
{א}שמע ישראל {ט}יהוה ח\"ט מיו\"ד דאהי\"ה אלהינו {י}יהוה ח\"י מיו\"ד דאהיה אחד: {ב}ואהבת", + "{יהוה יוד הא ואו הא יוד ואו דלת הא אלף ואו אלף ואו הא אלף ו ד הא ואו פ יו}
את {א}יהוה ח\"א מה' אחרונה דאהיה אלהיך בכל לבבך ובכל נפשך ובכל", + "{יהוה יוד הא ואו הא יוד ואו דלת הא אלף ואו אלף ואו הא אלף ו הא יוד ו ד הה}
מאדך: {ג}והיו הדברים האלה אשר אנכי מצוך", + "{יהוה יוד הא ואו הא יוד ואו דלת הא אלף ואו אלף ואו הא אלף ו או דלת ה הה י}
היום על לבבך {ד} ושננתם לבניך ודברת בם בשבתך", + "{יהוה יוד הא ואו הא יוד ואו דלת הא אלף ואו אלף ואו הא אלף ו א אלף וא וד ו}
בביתך ובלכתך בדרך ובשכבך ובקומך: {ה}וקשרתם", + "{יהוה יוד הא ואו הא יוד ואו דלת הא אלף ואו אלף ואו הא אלף ו ו אלף וא ו הה}
לאות על ידך והיו לטטפת בין עיניך: {ו}וכתבתם", + "{יהוה יוד הא ואו הא יוד ואו דלת הא אלף ואו אלף ואו הא אלף וו הא אלף הה ו}
על מזזות ביתך ובשעריך:", + "{ה אלף דית נון יוד}

קודם פ' והיה יכוין אל ה' פשוטה דהוי\"ה פשוטה ושל שם אדנ\"י כזה ואח\"כ בכל שיטה יכוין אל ס\"ג וקס\"א ומ\"ה ואדנ\"י ואל ה' פשוטה וששה אותיות מן ס\"ג וקס\"א ומ\"ה אדנ\"י וב' אותיות מן אדני מלא ויחבר בתחלה עמהם ה' דהוי\"ה פשוטה כאשר מצוייר לפניך", + "{יוד הי ואו הי אלף הי יוד הי יוד הא ואו הא אלף דלת נון יוד ה יוד הי ו הא}
{פ' זו יש בה ט' פסוקים לרמוז שהיא מלכות המקבלת מכח\"ב הג\"ת נה\"י שעליה ועוד ימין להמשיך ו' הויות דפ' והיה כי יביאך לד' הויו\"ת שבפ' זו בסוד בינה וגבורות
{א}והיה אם שמע תשמעו אל מצותי אשר אנכי מצוה אתכם היום לאהבה את {ב} יהיה ח\"ב מה' אחרונה דאהי\"ה אלהיכם ולעבדו בכל לבבכם", + "{יוד הי ואו הי אלף הי יוד הי יוד הא ואו הא אלף דלת נון יוד ה או הי אל לף}
ובכל נפשכם: {ב}ונתתי מטר ארצכם בעתו יורה ומלקוש ואספת דנגך ותירשך ויצהרך: {ג}ונתתי עשב בשדך לבהמתך", + "{יוד הי ואו הי אלף הי יוד הי יוד הא ואו הא אלף דלת נון יוד ה פ הי יוד דל}
ואכלת ושבעת: {ד}השמרו לכם פן יפתה לבבכם וסרתם ועבדתם אלהים אחרים והשתחויתם להם: {ה}וחרה אף", + "{יוד הי ואו הי אלף הי יוד הי יוד הא ואו הא אלף דלת נון יוד ד, הי יוד ה תנ}

{ג}יהוה ח\"ג מה' אחרונה דאהי\"ה בכם ועצר את השמים ולא יהיה מטר והאדמה לא תתן את יבולה ואבדתם מהרה מעל הארץ הטבה", + "{יוד הי ואו הי אלף הי יוד הי יוד הא ואו הא אלף דלת נון יוד ה א ואו הא ונ}
אשר {ד}יהוה ח\"ד מה' אחרונה דאהי\"ה נתן לכם: {ו}ושמתם את דברי אלה על לבבבם ועל נפשכם וקשרתם אתם לאות על ידכם והיו לטוטפת", + "{יוד הי ואו הי אלף הי יוד הי יוד הא ואו הא אלף דלת נון יוד ה אלף דלת יו}
בין עיניכם: {ז}ולמדתם אתם את בניכם לדבר בם בשבתך בביתך ובלכתך בדרך ובשכבך ובקומך: {ח}וכתבתם על מזוזות", + "{יוד הי ואו הי אלף הי יוד הי יוד הא ואו הא אלף דלת נון יוד ה נון יוד דה}
ביתך ובשעריך: {ט}למען ירבו ימיכם וימי בניכם על האדמה אשר נשבע {ה}יהוה ח\"ה מה' אחרונה דאהי\"ה לאבתיכם לתת להם כימי השמים על הארץ:", + "ועיין היטב בשער הכוונות דרוש התפילין ובשמן ששון שם מ\"ש סדר כתיבת התפילין בשם הרש\"ש ז\"ל ודו\"ק ותבין כל סדר הכוונה שכתבנו רק שאנו כתבנו אותם בפרטות יותר וכל כוונת שיטה במקומה כדי להקל על הסופר המכוון שלא יתבלבל וכמו שמצאתי מסודר בכ\"י ידידנו הרב המקובל האלהי כמהר\"ר שאול חיים דווך הכהן נר\"ו בעל המחבר איפה שלימה על אוצ\"ח:", + "ודע דאע\"ג שכתוב שם בש\"ש קודם פ' והיה אם שמוע ג\"פ מילוי אדני א\"צ לכוין כ\"א פעם אחת כיון שאח\"כ בכוונת השיטות לא כתב הרב לכוין כ\"א פ\"א ה\"ה קודם הפ' אין לכוין כ\"א פ\"א:", + "ועוד דע דמ\"ש בשער הכוו' ביו\"ד דמילוי המילוי דשם ס\"ג הוא\"ו מלא באלף הוא ט\"ס וצ\"ל להיות מלא ביו\"ד כמ\"ש בסידור הרש\"ש ז\"ל בכל הכוונות של מילוי המילוי דשם ס\"ג הוי\"ו של היו\"ד מלא ביו\"ד יעו\"ש:", + "ועוד צריך שתדע הקדמה אחת שאל תחשוב שיש למעלה ח\"ו שום אות או נקודה אלא הכל הוא לשכך את האוזן של בני אדם היושבים בעולם הזה החומרי שאינם יכולים לידע באורות העליונים וע\"כ ציירו להם בשמות ואותיות אבל האמת הוא שכל שם ואות ונקודה הם רומזים לאורות עליונים וזכים שאין אנו יכולין לידע מהותן וכל אחד ואחד רומז אל איזה אור פרטי וכמו שהעמיק הרחיב בזה מהרח\"ו ז\"ל בהקדמתו לשער ההקדמות יעו\"ש:", + "ואח\"כ יתייגם שעטנ\"ז ג\"ץ ובד\"ק תי\"ה ויכוי' בכוונת התגין הכתובה אצלינו בסי' ל\"ו אות ט\"ו:", + "ויעשה הבתים והרצועות והקשר והתפירה ע\"פ הכוו' שכתבנו בסי' ל\"ב אות קע\"ה יעו\"ש:", + "ודע דאין חילוק בין תפילין דרש\"י לר\"ת אלא בענין ההויה, כי כפי סברת רש\"י היא כס' וכפי סברת ר\"ת היא בסוד יההו הויות אהדדי אבל בכל שאר הפרטים אין הפרש ביניהם שער הכוונות דרוש י' וכ\"כ משנת חסידים בתיקון תפלין פרק ט\"ו אות א' וז\"ל, אח\"כ יכתוב תפילין דר\"ת בכל הפרטים שנכתבו אותם דרש\"י וכו' עי\"ש, וכ\"ה סדר הכוונות לתפילין דשמושא רבא:" + ] + ], + [ + [ + "א) סעי' א. צריך לדקדק בכתיבת האותיות שלא תשתנה צורת שום אחת מהן וכו' הנה בענין צורת האותיות מרן ז\"ל בב\"י הביא מקונטריס ה\"ר יצחק ברוך שאמר ושאר פוסקים, ודע שיש בתמונות ההם דברים שהם מכתב אשכנזי ויש חילוק מכתיבת ספרדים לכתיבת אשכנזים, וכ\"כ נוב\"י חי\"ד סימן פ' שכתב ספרדי חלוק, עיין לד\"א סימן י\"ג אות ג', לכן בכל אות אחר שנביא בקיצור דברי ב\"י בשם ב\"ש קמא ובתרא נביא תמונת ספרד כאשר כתבם מו\"ק והביאם לד\"א בסי' הנז:", + "א. תהיה נקודה העליונה כעין יו\"ד ועוקץ קטן עליה, ויהיה פניה עם העוקץ הפוך כלפי מעלה, ויהיה ירך היו\"ד דבוק אל גג הגוף באמצע הגג, ויהיה סוף הגג עקום למעלה מאחריו קצת, והנקודה שלמטה תהיה רחוקה מן ראש של הגוף כשיעור עובי קולמוס וחצי, ולנקודה התחתונה יהיה עוקץ קטן למטה לצד ימין מפני שתמונתה כמו יו\"ד שתלוי בתג שלה בגוף האלף, ויהיה עוקץ שמאל של נקודה עליונה מכוון כנגד עוקץ ימין של נקודה תחתונה, ב\"י בשם ב\"ש. והספרדית נקודה שעל האלף אינה יו\"ד ממש, אלא ראשה משופע ועולה, והירך שלה יוצא ממנה למטה קרוב לצד ימינה, אך לא בסופה, כי גגה עובר עליו מעט לאחוריה, גם אין נגיעתו בגוף באמצעו, כי אם מעט למטה מהאמצע, ולנקודה שתחתיה אין עוקץ בצד ימינה, אבל יש לה עוקץ בשמאל יוצא מתוך העוגל כלפי מטה. לד\"א שם, ולפי קבלת האר\"י ז\"ל בשער הכוונות בדרושי תפלין דרוש ב' כל האלפי\"ן שבתפלין יהיו בצורת יו\"ד דהיינו נקודה שלמעלה מן הוא\"ו תהיה בצורת יו\"ד ונקודה התחתונה תהיה בצורת דלת:", + "אם כתב יו\"ד העליונה הפוכה אם אפשר לתקן בנקל יתקן. קס\"ה סימן ה' בצורת האל\"ף. ומשמע אבל אם א\"א לתקן יהיה כמו שהוא, והיינו שהוא בתפילין, אמ\"ש כלל ה' אות ד' וכ\"כ פ\"ת סי' ער\"ד אות ה' בשם פמ\"א ח\"א סימן ס\"ו בס\"ת שנכתבו האלפי\"ן בהפוך יודי\"ן אין לפסול בשביל זה, וכן השיני\"ן והצדי\"ן שנכתבו בהפוך יודי\"ן אין לפסול בדיעבד עי\"ש, וכ\"כ בתשובת נוב\"י מה\"ת חי\"ד סימן קע\"א עיין שם אמ\"ש שם:", + "ואם הראשון מהאלף הוא כעין קוים פשוטים כזה א פסול. ואסור לתקן בתו\"ם משום שלכ\"ס, וכן כל כיוצא בזה אשר האותיות צריכים להיות כראשים עליהם ונעשו כעין קוים פשוטים שפסול הוא. אמ\"ש שם ועיין בדברינו לסי' ל\"ב אות ק\"ו:", + "ב. תהיה מרובעת ויהיה לה עוקץ חד למעלה לצד ימין נוטה לצד אל\"ף ועקב עב למטה. ומקל קטן למעלה בצד שמאל על פניה [כי תמומתה כמו דל\"ת תוך גרון של וי\"ו] ב\"ש. בספרדית אין לה עוקץ חד למעלה לצד ימין. אדרבא היא עגולה מעט בחוץ לצד אחד כמין רי\"ש אבל יש לה זוית בפנים ודבוק ירכה למטה במושבו קרוב לקצה ימין אך לא בסוף רק המושב עובר תחתיה מעט כעובי קולמוס לצד ימינה. אבל גם להרדב\"ז בספר מגן דוד לורתה דו לד\"א שם. ומנהגנו פה בגדאד יע\"א אין עושין לה מקל למעלה לצד שמאל על פניה:", + "ואם נעשה הבי\"ת בלא עקב למטה כזה ב היינו שאינו יוצא מאחוריה למטה מהקו התחתון אין לפסוק רק שלא יהיה עגול. פ\"ת סימן ער\"ד אות ה' בשם ח\"ס סי' רס\"ה אמ\"ש שם. ואם נראית ככ\"ף פסולה ואם ספק מראין לתינוק ר\"ז בצורת הבי\"ת קס\"ה שם בצורת הבי\"ת ועיין פרמ\"ג בפתיחה לסי' ל\"ב בצורת הכ\"ף ובקס\"ה שם בלשכ\"ה אות ט\"ו:", + "ג. יהא ראשו וגופו דומה לזי\"ן. ראשו עב ורגל ימין יורד למטה מעט יותר מירך שמאל. והירך יהיה משוך עב וקצת בשיפוע וקצת נמוך. וג' תגין על ראשו ב\"ש: וכתב בספר מו\"ק למג\"ד צורתה וי, ולספרדים תמונתה זו כדברי ב\"ש. לד\"א שם ומ\"ש ב\"ש והירך יהיה משוך עב וקצת בשיפוע וקצת נמוך ביאור הענין הוא כי היו נוהגים לכתוב את הנו\"ן כפופה. מושבה התחתון משוך לצד שמאל יותר מן ראשה. כדי השיעור. שאם תפשוט תהא נו\"ן פשוטה. וכן היו כותבין את הצדי\"ק הכפופה כדלקמן. ואם היו כותבין את הנו\"ן או את הצדי\"ק הכפופה שוה לשאר אות בארכו ולא יותר. אז אם היו סומכין אות אחד אליהן בע\"כ יהיו צריכין להרחיק למעלה. כגון וזה אינו נכון ולכן התקנה הוא שיעשה אותם יותר ארוכות. כי אז יכול להסמיך את האות השני גם למעלה כגון והנה גם את הגימ\"ל היו נוהגים לכתוב כן שהירך השמאלי נמשך לצד שמאל יותר מן ראשו. כי תמונתה שתהא נראית כעין נו\"ן כפופה כמ\"ש בב\"י. ולכן גם אותה צריכין לעשותה יותר ארוכה משאר האותיות, ואמנם ספרי דידן לא נהיגי הכי אלא כדעת ספר האשכול וכדעת הריא\"ם. קס\"ש שם בלשכ\"ה אות ז' והיינו שימשוך גופה קצת לצד ימין ואז לא יצטרך למשוך אותו גם לצד שמאל. וג\"כ לא יצטרך להאריכה יותר משאר אותיות:", + "ד. יהיה גגה ארוך ורגלה קצרה [שאם יהיה רגלה ארוך מגגה יהיה דומה לכף פשוטה] ולצד ימין יהיה לה עקב טוב. ואינו די שיהיה לה זוית חד כי תמונתה כמו שני ווי\"ן סגורין. ויהיה העקב כנגד ראש וי\"ו האחד ועוקץ על פניה כנגד וי\"ו שניה. ורגלה פשוט קצת בשיפוע כנגד גימ\"ל ב\"ש. בספרדית אין הרגל פשוטה בשיפוע לימין אלא שוה כגגה. לד\"א שם:", + "ה. תהיה כמו דל\"ת רק שנקודה תלויה בה כמו דל\"ת ויו\"ד ואותה הנקודה לא תגע למעלה בגגה. ולא תהיה הנקודה משונה אלא תהיה למעלה דק ולמטה עב מעט עקומה למטה לצד הימין אבל לא לצד שמאל פן תדמה לתי\"ו. ולא תהיה הנקודה רחוקה מגגה יותר מעובי קולמוס, ולא תהיה סמוכה לגג עד שאדם בינוני לא יוכל להכיר בחלק שביניהם בריחוק ד' אמות ולא תהיה הנקודה נגד אמצע הגג, אלא תהיה בצד שמאל נגד סוף הגג. ומקל קטן בצד שמאל על פניה ב\"ש. בספרדית הרגל הימין ישרה כשל דל\"ת ובאשכנזית פשוטה לאחוריה ג\"כ כדל\"ת והנקודה התלויה היא קו קטן פשוט עב מעט באמצעיתו. ואינה עקומה כלל. צורתה דו וכן למג\"ד ולמצת שמורים די ועוקץ היו\"ד העליון יהיה דק מאד שיראה כנוגע ואינו נוגע ע\"פ הסוד. מור וקציעה לד\"א שם. ואם נעשה כעין רי\"ש ובתוכו נקודה כשר אמ\"ש כלל ה' אות ד':", + "מ\"ש ב\"י ולא תהיה סמוכה לגג עד שאדם בינוני לא יוכל להכיר החלק שביניהם ברחוק ד' אמות. כתב בת' הרמ\"ע סי' ל\"ו לאו דוקא. ובציר מהכי סגי שאדם בינוני יכירנו היטב מעל ס\"ת שע\"ג התיבה כשהוא קורא מג\"א סע\"ק א' אמ\"ל שם לד\"א שם בי\"מ שם. ובדיעבד כל שנפרדת מגגה אפילו כחוט השערה כשרה דלא פסול אלא א\"כ נוגעת ממש ב\"ח:", + "ואם האריך גג הה\"א והרגל כתב באמצעיתה פסול ודוקא שהאריך הגג יותר מדאי. אבל אם מעט אין קפידא. ואם ה\"א זו משם הוי\"ה. אף אם האריך יותר מדאי לא יגע בו יד. דהא איכא מאן דאמר שאפי' אם הרגל באמצעה כשר [עיין מג\"א סי' ל\"ב סע\"ק ל\"ג ונ\"ל דעכ\"פ יש להבחין ע\"י תינוק אם קוראה כראוי. קס\"ה סי' ה' בצורת ה\"א] ובשאר תיבות יגרור הרגל השמאלי מהמקום שנכתב, ויכתבנו בסוף הגג, אמ\"ל בתמונת האותיות בצורת אות ה' לד\"א שם בי\"מ בתמונת האותיות בצורת אות ה' קס\"ה שם אמ\"ש כלל ה' אות ד' ועיין פרמ\"ג בפתיחה לסי' ל\"ב [והוא סוף הסי'] בצורת אות ה' שכתב אם עשה הרגל באמצע הגג. יוכל לגרור הגג שיהיה שוה לרגל. ואין בזה משום ח\"ת וכ\"כ אמ\"ש שם בשם עצ\"ל ועיין לקמן בצורת הקו\"ף בד\"ה אם:", + "אם נעשה ה\"א בשני רגלים בתוכה מותר לגרור רגל האמצעי אף בשם הקדוש אמ\"ש שם בשם משנת אברהם וכן יכול להניח ג\"כ כמו שהוא וכשר, והבנין עולם בסי' נ\"ד מסתפק בזה הובא במשנת אברהם אמ\"ש שם וע\"כ יש להחמיר:", + "ואם נעשה ה\"א זו בשני רגלים אלו מצד ימין פסול. דהוי שנוי אות. וכן אם נעשה ה\"א כעין וי\"ו ובתוכו נקודה במקום ה\"א. ונראה כגימ\"ל פסול. אמ\"ש שם בשם הנז' ויעשה רגל השמאלי של הה\"א שווה עם רגל הימני, כי הפרמ\"ג [א\"א סי' ל\"ב אות ל\"ג] מסתפק אם יש להכשיר באינו שוה כזה ה (בדפוס הרגל מעט חתוכה) ולתקן ג\"כ ח\"ת הוא, וכן לא יעשה רגל השמאלי רחוק מהרגל הימיני ומהקו כזה ד, אמ\"ש שם:", + "ו. תהיה עגולה לצד ימין שלא תדמה לזי\"ן ואע\"פ שראש הזי\"ן עובר משני צדדין. מ\"מ חיישינן פן תינוק דל\"ח ול\"ט יקראהו זיי\"ן ויהיה פסול. וראשה קצר שלא תדמה לרי\"ש ופניה שוים. שאם היה באלכסון לא היה כתיבה תמה כ\"א שבורה [צ\"ל כ\"א משיטא והיינו כתב הנקרא משיטא וכ\"ה בס' ב\"ש מלא\"ש כלל כ\"ו אות י\"א בבינה] ורגלה ארוך שלא תדמה ליו\"ד ופשוט בשוה שלא תהיה כמו כתיבה שבורה באמצע דקה רק תמה ושלימה. ועוביה מתמעט והולך מעט מעט עד שתהיה חדה למטה וזה רומז לסוד ב\"ש:", + "ו. ראשה משופע קצת וקוץ עליה. ולמצת שמורים ו גוף ראש וקוץ. מו\"ק לד\"א שם מ\"ש בשם מצ\"ש כן הוא בשער הכוו' בדרוש הנז'. והיינו בתפלין ולא בס\"ת כנזכר בס' מצ\"ש דף ל\"א ע\"א ובשער הכוו' בדרוש הנז' וכ\"כ ר\"ז וקה\"ס בצורת הוי\"ו:", + "אם נמצא רגל הוי\"ו ארוך כמו נו\"ן פשוטה אע\"פ שראשה עגול מ\"מ חיישינן שמא תינוק יקראנה נו\"ן ויהיה פסול. אמ\"ל שם לד\"א שם בי\"מ שם. וצורת וי\"ו קטיעא עיין בדברינו להל' ס\"ת סי' ער\"ד:", + "ז. ראשה יהיה עב ומרובע ועובר על גופה מב' צדדין ולא יהיה רגלה ארוך שלא תדמה לנו\"ן פשוטה ב\"ש. ובספרדית אין הראש מרובע אלא עקום מעט באלכסון כלפי מעלה. ועובר על גופה מב' צדדין אבל לא בשוה. כי הירך יוצא ממנה בצד ימין קרוב לסופו. ועכ\"פ נוטה מאמצע הראש לימין וגם תחלתו של הירך למעלה במקום דבוקו לראש הוא דק מאד. ויורד ומתעבה בעקום מעט לאחוריו. וחוזר ומתדקדק לפניו. והנה הראש הזי\"ן בנקודה עליונה של האל\"ף עם קו שלה, מור וקציעה לד\"א:", + "אם משך רגל הזי\"ן מן הצד ולא מן האמצע, אלא שחזר ועקם כלפי אמצע כזה פסול. ח\"ס חי\"ד סי' רס\"ט פ\"ת סי' ער\"ד אות ה' אמ\"ש שם:", + "ואם נעשה כעין וא\"ו אף שעשה עליו תגין פסול. שער אפרים סי' פ\"א והובא בפ\"ת שם אמ\"ש שם:", + "ח. יהיו שני רגליה דומים לשני זייני\"ן ממש, ולא כמו דל\"ת וזי\"ן דאמרינן בהבונה דאי נטל גגה דחי\"ת ומשוי לה תרי זייני\"ן וגגה גבוה באמצע. דאמרינן בהקומץ (כט:) חזינן להו לספרי דוקני דחטרי לגגיה דחי\"ת כלומר חי ברומו ש\"ע. ופי' ר\"ת שהוא מלשון חטוטרות גמל. ופי' גג גבוה באמצע. אבל רש\"י פי' חוטרא מקל, והוא מצד שמאל, ואנחנו עושין כדברי שניהם ועובי קולמוס תהיה בין ב' זייני\"ן כדי שתהא החי\"ת מרובעת ארכה כרחבה ב\"ש. ובספרדית אינה כשני זייני\"ן אלא גג שלה רחב הוא עם הירך כצורת רי\"ש וקצת עושין אותו כמין דל\"ת וכן למג\"ד צורתה דו או וד והיינו דל\"ת הפוכה, ורגל שמאל הוא קו ישר עב מעט ראשו דק במקום שנוגע בגג למעלה. מו\"ק לד\"א ומנהגנו פה בגדאד יע\"א לעשותה ב' זיינו\"ן כמ\"ש ב\"י בשם ב\"ש:", + "מ\"ש ר\"ז וקס\"ה שעל פי קבלת האר\"י ז\"ל צ\"ל רגל הימני כמו וי\"ו בתפילין וקו החטוטרת שעל רגל הימין יהיה עב ושל רגל השמאל יהיה דק בשער הכוונות בדרוש הנז' שהביא צורת האותיות שיש בהם שינוי בכתיבת תפלין לא נזכר מזה כלום. רק בס' מצ\"ש בדף ל\"א ע\"א ובמשנת חסידים בתיקון תפלין פ\"א או' ט' הביאו צורה זו, על כן אין לסמוך ע\"ז כמ\"ש הרש\"ש בספר נה\"ש דף ס' ע\"ב דאין לסמוך על ספרי המקובלים ח\"י ומ\"ח וכיוצא, כי אם על דברי האר\"י ז\"ל ותלמידו מהרח\"ו ז\"ל שסמך הרב ידו עליו ועיין שם בדף נ\"ח ע\"א:", + "אם עשה חי\"ת תמונת ב' זייני\"ן וגג רחב [דהיינו שעשה ב' זיינין רחוקים וגג רחב עליהם פרמ\"ג א\"א] פסולה משום דלא הוי חטוטרת מג\"א סע\"ק ג' אמ\"ל שם לד\"א שם קס\"ה שם מלא\"ש כלל כ\"ו בצורת החי\"ת אמ\"ש שם ויש מתירין א\"ר או' כ\"ב בשם מי\"ט והביאו ח\"ס חי\"ד סי' רנ\"ח אמ\"ש שם בשם מי\"ט ובשם ס' סת\"ם הל' תפלין סי' כ\"ה ובשעת הדחק אם אין ס\"ת אחר יש לסמוך על מי\"ט לקרות בזה. ח\"ס שם וה\"ה שאין להוציא ס\"ת אחר בשביל זה. קס\"ה שם בלשכ\"ה או' י\"א ואף לדברי האוסרים דוקא אם האריך יותר מדאי אבל מעט אין קפידא וכשר, אמ\"ש שם וכ\"מ מתשובת דרכי נועם חא\"ח סי' א':", + "וכן אם נעשה חי\"ת כתמונת ב' דלתי\"ן, וכן אם נעשה כתמונת דל\"ת וזיי\"ן או כתמונה ב' ווי\"ן עם חטוטרת יש פוסלים, ובתפלין אין תיקון משום שלכ\"ס, ויש מכשרין בדיעבד כל מיני חיתי\"ן ואין להוציא ס\"ת אחרת אמ\"ש שם בשם ת' עה\"ג וזכרון יוסף ונו\"ב קמא ות' מגיד מראשית סי' א' ותולדות יעקב הובא במשנת אברהם, אבל בחול יש לתקן כל הספרים אמ\"ש שם בשם נוב\"י וקס\"ה ולד\"א ובית אהרן ותפלין אין בידנו לפסול ולגנוז שמות הקדושים, לכן דעתי נוחה להכשירם בדיעבד, אמ\"ש שם מלשון משנת אברהם בשם בארות המים סי' כ':", + "ואם נעשה החי\"ת בתמונת דל\"ת וזי\"ן אז אם נעשה החטוטרת באופן שמגעת לאמצע קו הדל\"ת כזה אז אפי' בתו\"ם מותר לגרור מעט מקו הדל\"ת באמצע לעשותו זיי\"ן ואין בזה משום ח\"ת, אבל אם החטוטרת מגעת לתחלת הדל\"ת כזה אז אסור לגרור מהדל\"ת, ואף לעבות מקודם החטוטרת לצד הימין על הדל\"ת ואח\"כ לגרור באמצע אסור בתו\"ם אמ\"ש שם:", + "אם נעשה החי\"ת כדעת רש\"י כשרה, ב\"י בשם מ\"כ מג\"א שם אמ\"ל שם לד\"א שם אמ\"ש שם רק שיעשה תג עליו לבסוף לצד שמאל, להורות כוונת חז\"ל חי ברומו ש\"ע, אמ\"ש שם ואם לא עשה לה תג בצד שמאל הפרמ\"ג בפתיחה לסי' ל\"ב בצורת החי\"ת נסתפק בזה. והאמ\"ש החליט לאסור אבל בב\"י בשם מ\"כ משמע שאינו אלא לכתחלה, וכן בחידושי רע\"ק הוכיח במישור בכל ענין החטוטרת אינו אלא למצוה מ\"ה. ובדיעבד אין מעכב אך אם אפשר בקל לתקן צריך לתקן, דהוי כלכתחלה עי\"ש והביאו קס\"ה שם בלשכ\"ה אות יו\"ד ואף לדברי האוסרים נ\"ל דבתו\"ם אם לא עשא התג בשעת כתיבה מותר לעשותה אח\"כ ואין בו משום שלכ\"ס כמו בקוצו של יו\"ד כיון שהתינוק קורא אותו חי\"ת ועיין לקמן בצורת היו\"ד:", + "חית זו כדעת רש\"י אפילו האריך בה כשרה בדיעבד. ואע\"פ שאינה מרובעת מג\"א שם אש\"א שם ר\"ז שם אמ\"ל שם לד\"א שם ח\"ס שם קס\"ה שם, ואע\"פ שיש אומרים שהחי\"ת כדעת רש\"י אם האריך בה פסולה, והיא סברת א\"ר ודעמיה הביאם אמ\"ש באו' הנז' סברת המתירים עיקר כי הם הרבים וכן מנהגנו:", + "אם נמצא בס\"ת קצת חיתי\"ן בחטוטרת וקצתן בלי חטוטרת אין כאן תרתי דסתרי כי גם לדעת רש\"י חי\"ת בחטוטרת כשרה ח\"ס שם קס\"ה שם בלשכ\"ה או' יו\"ד:", + "אם נמצא בס\"ת חי\"ת דר\"ת בחוטר רחב אסור למחוק ולכתוב במקומה חי\"ת רחב דרש\"י משום דהוי הורדה ח\"ס שם אמ\"ש שם:", + "אם נמצא בס\"ת חיתי\"ן, כעין נו\"ן הפוכה מצד ימין ונו\"ן כפופה מצד שמאל והחטוטרת ע\"ג כזה יש לפסול ומ\"מ גם בזה אין להוציא ס\"ת אחר קס\"ה שם בלשכ\"ה אות י\"ב אמרי שפר שם:", + "אם עשה חטוטרת בשאר אותיות כגון בה\"א או בתא\"ו או במ\"ם סתומה או בשאר אותיות אין להכשיר. אך נראה שיכול לתקן אף בתו\"ם ואין בזה משום שלכ\"ס. ולא משום ח\"ת מאחר שלמותר הוא וכל היתר כנטול דמי אמרי שפר שם:", + "בענין צורת החטוטרת יש שעושין אותה כזה: ויש שעושין אותה כזה: א\"ר או' ט' בשם מי\"ט ודעת הא\"ר עיקר כצורה הא' אבל דעת הח\"ס חי\"ד סימן רע\"א כצורה השניה וכן מנהגנו:", + "אם כתב חי\"ת של רש\"י בלא חטוטרת ורוצה לעשות אח\"כ במקום ההוא חי\"ת בחטוטרת אינו רשאי לגרור באמצע הגג ולעשות עי\"ז ב זייני\"ן ולעשות חטוטרת עליהם, אמ\"ש שם ובכלל י\"א אות א' ועיין לעיל בדברינו לסי' ל\"ב אות פ' ואות ח\"ף:", + "ט. יהיה ראשה קצת ארוך כי תמונתה כמו כ\"ף וזיי\"ן ומשפיל ראשה קצת מפני שגם גופה משוך תחתיו באלכסון ואז תיטב תמונת הכ\"ף ועוד שאז יעשה הראש עגול למעלה ולא יהיה ראוי להושיב כתרי התגי\"ן. שאם ראש ראשון שווה והגון להתגין כמו ראש השני לא היו מדלגין עליו להושיב כתרי התגין על ראש השני דומיא דאין מעבירין על המצות והיינו טעמא שהיודי\"ן שבצד ימין כעי\"ן וצד\"י ושי\"ן כולם פניהם למעלה ועוקץ פני הראש משוך מעט לתוכו, אבל לא יכוף אותו הרבה ב\"ש. לספרדית ראש הימיני משפיל עצמו לתוכה ומשפיע מאד למג\"ד בה ב' ציורים כז או רנ הפוכה. גג שלה נמוך ושפל כאלו הוא נשבר מור וקציעה לד\"א שם:", + "מ\"ש ר\"ז וקס\"ה בסימן הנז' לפי קבלת האר\"י ז\"ל ראש שמאל שלה יהיה כוי\"ו ישרה בתפילין הוא לפי דברי מצ\"ש דף ל\"א ע\"א אבל לפי דברי מהרח\"ו בשער הכוונות בדרוש הנז' אף בתפילין יהיה כמו זיי\"ן ואין לזוז מדבריו כמ\"ש לעיל:", + "אם לא כפף עוקץ פני הראש לתוכו וכן אם לא עשה ראש השמאלי כמו זיי\"ן כשר ויכול לתקן אח\"כ ואין בו משום שלכ\"ס פרמ\"ג בפתיחה לסימן ל\"ב בצורת הטי\"ת:", + "י. יהיה ראשו ופניו שוים כדי שיראה שהות כתיבה ולא משיטא ויהיה לה רגל קטן ולא יהיה גדול פן תדמה לרי\"ש והרגל יהיה עקום להיטיב צורתו ותג על פניה ועוקץ קטן יורד למטה כדאמרינן בהקומץ אפילו קוצו של יו\"ד מעכב ופירש רש\"י דזהו רגל ימין שכפוף והקשו התו' פשיטה לכך פי' ר\"ת שראש שמאל של יו\"ד כפוף למטה אלמא שרש\"י ור\"ת מצריכים רגל לצד ימין וגם מה שפירש ר\"ת שראש שמאל כפוף למטה ודאי ע\"ז לא פליג רש\"י דאמרינן בפסיקתא מה יו\"ד יש לה נקודה אחת למטה רמז לרשעים שיורדים ונקודה אחת למעלה רמז שעתידים לעלות משמע שיש לה עוקץ מלמטה וכנגדו תג מלמעלה והעוקץ של מטה יהיה קצר יותר מן הרגל פן תדמה לחי\"ת ומה\"ט נמי יעקם רגל היוד ב\"ש. בספרדית ראשה ופניה אינם שווים כי הראש מחציו ואילך עוקם עצמו כלפי מעלה בעובי קצת עד שמתדקדק ונעשה תג עליו נמשך ממנו ומעצמו ואין עוקץ יורד כנגדו וכלל כל ראשי אותיות שהן כעין יו\"ד שווים הם בדבר הזה כגון יו\"ד שעל האל\"ף וראשי הזיי\"ן והטי\"ת והלמ\"ד והעי\"ן והצד\"י והשי\"ן כל אלה הראשון דומים ממש ליו\"ד אבל הרגלים היוצאים מאלו הראשון אינם נמשכים מתוך ירכי היודי\"ן שבראשיהם אלא רובם נמשכים מהם בצד ימין סמוך לקציהם וקצת סופרים מוציאין רגליהם מאמצען חוץ מראש השמאלי שעל הצד\"י שהוא משונה מכל אלו ולמצ\"ש יו\"ד יש לה ג' קוצין וזה כב\"ש מו\"ק לד\"א שם.מ\"ש בשם מצ\"ש דיו\"ד יש לה ג' קוצין כן הוא בזהר ויקרא דף י\"א ע\"ב ובשער הכוו' וז\"ל שער הכוו' בדרוש הנז' באות יו\"ד כלם יהיה להם ג' קוצין א' למעלה וא' באמצע וא' למטה עכ\"ל ומ\"ש וזה כב\"ש כ\"כ גו\"ר כלל ב' סי' י\"א ופי' אחת למעלה היינו קוץ העליון וא' באמצע היינו קוץ שנמשך מקוץ העליון למטה וא' למטה היינו רגל היו\"ד וקרי ליה קוץ שמכיון שכבר הזכיר שארית הקוצות תו ליכא להקפיד אי קרי ליה להך תחתון קוץ אי קרי ליה רגל יעו\"ש, אבל במשנת חסידים בתיקון תפלין פ\"א או' יו\"ד פי' דג' קוצין של היו\"ד הם קוץ העליון והגוף והרגל ועי\"ש באות ט' ובפ' ב' או א' וכדבריו משמע בזו\"ח דף ק\"ך וקכ\"א ע\"א אבל בזוהר ויקרא שם דף יו\"ד ע\"ב משמע כדברי הגו\"ר יעו\"ש:", + "אם כתב אות אחרת תחלה ואח\"כ עשה קוץ השמאלי כתב ב\"י בשם האגור דהוי שלכ\"ס ויגנזו אבל בשם הריא\"ס כתב בתו\"מ אם לא עשאן לא פסל מאחר ששם יו\"ד עליה אף בלא אותו קוץ שמצד שמאל אבל ברגל של צד ימין אם לא עשאה בתחלה אין לתקנה אח\"כ בתו\"מ משום שאין נקרא יו\"ד אלא אותו רגל ונמצא כותב שלכ\"ס עכ\"ל. וכן פסקו האחרונים דאם לא עשה קוץ השמאל של יו\"ד בתחלה בתו\"מ יכול לתקנה אח\"כ ואין בו משום שלכ\"ס ט\"ז סע\"ק א' וכתב שדעת מר\"ן ז\"ל שלא כדברי האגור מג\"א בסי' ל\"ב סע\"ק ל\"ו א\"ר אות כ\"י פרמ\"ג במש\"ז או' א' ובפתיחה לסי' ל\"ב בצורת היו\"ד בי\"ד סימן כ\"ו ר\"ז קס\"ה סי' ט' אות ה' אמ\"ש שם.", + "אם כתב יו\"ד בלא קוץ השמאלי לר\"ת ואח\"כ כתב מקודם פשיטא דהוי שלכ\"ס דהשתא לקולא אמרינן דיכול לתקן כ\"ש לחומרא דשם אות עליה והוי שלכ\"ס פרמ\"ג א\"א ריש סי' ל\"ב:", + "אם בקריאת ס\"ת בשבת נמצאת יו\"ד חסירה משני קוצין אלו לא יוציאו ס\"ת אחר ויגמרו הקריאה בברכות כמשפט ואחר השבת יתקנוהו אמ\"ל שם בשם בי\"ד סי' הנז' לד\"א שם בי\"מ שם ודלא כר\"ז וקס\"ה:", + "י' שאין לה עוקץ בשמאלה ולמעלה אין לפסול כי י\"א שאין צריך עוקץ ממש בולט לחוץ ונמשך למטה רק זוויות למעלה ולמטה לאפוקי עגולה ח\"ס חי\"ד סי' רס\"ה פ\"ת סי' רע\"ד או' ה' אמרי שפר שם:", + "אם נמצא יודי\"ן כמין ריש\"ן הן בקריאת התינוק והן שעינינו רואות שהוא כרי\"ש פסול אמ\"ש שם בשם משנת אברהם ועוד עיין בדברינו לעיל לסי' ל\"ב או' צ\"ו וצ\"ז בעניין שינוי יודי\"ן", + "כ. כפופה תהיה עגולה מכל צד ולא יהיה לה שום זוית ופניה יהיו למעלה ולמטה שוים ב\"ש:", + "ואם עשה לה זוית באחוריה מלמעלה כשרה אם היא עגולה מלמטה. ר\"ז וכן משמע בב\"י באות הפ\"א ד\"מ או' ז' אבל הפרמ\"ג בפתיחה לסי' ל\"ב כתב כל שיש לה זוית בין מלמעלה בין מלמטה פסולה והקס\"ה סי' ה' ואמ\"ש שם הביאו ב' הסברות וכתב בלשכ\"ה או' ט\"ו דיש לסמוך להכשיר בדיעבד כשנמצא כן בס\"ת בשעת קריאה שלא להוציא ס\"ת אחר עיי\"ש ונראה דה\"ה דיש להכשיר בתו\"ם בכה\"ג דהוי כדיעבד משום שלא להצריכן גניזה עיין בדברינו לעיל בצורת החי\"ת בד\"ה וכן, ובסי' ל\"ב או' ס\"ה אבל אם עשה לה זוית למטה אע\"פ שעגולה למעלה אין להכשיר. לשכת הסופר שם:", + "ך פשוטה גגה קצר שלא תדמה לרי\"ש לכן לא ימשוך אותה בסוף השטה לעשותה ארוכה כלל ואע\"ג דבהג\"מ פירש דאין למשוך שום אות כלל זה הוא דוקא למצוה אבל אי עביד לא פסל דהא הלכה מרווחת בישראל דבגט מאריכין אותיות כדת משה וישראל אבל כ\"ף פשוטה אם מאריך גגה יותר מרגלה פסול, וכתב רא\"ם שכל הפשוטות צריכים להיות ארוכות [לכתחלה ר\"ז וקס\"ה] כשיעור שאם נכפלו יהיו כפופות ומה\"ט לא יעשה לכ\"ף פשוטה זוית למעלה אלא תהיה עגולה כמו רי\"ש שאם כופפין אותה שתיעשה כ\"ף כפופה דאין חילוק ביניהם רק שזו פשוטה וזו כפופה ב\"ש. וכתב ב\"י בשם האגור שכ\"ף פשוטה צריכה להיות ארוכה כפלים כגגה וכ\"כ מג\"א סי' ל\"ב סע\"ק כ\"ו אמ\"ל שם לד\"א שם:", + "ואם נעשה לה זויות למעלה כמו דל\"ת יש פוסלין ויש מכשירין. עיין מג\"א באות הנז' אמ\"ל שם ונראה דלכתחלה צריך לכתוב עגולה כרי\"ש אבל בדיעבד אין לפסול לד\"א שם בי\"מ שם קס\"ה שם וכן מנהגינו להכשיר בדיעבד ועכ\"פ גם מי שירצה להחמיר נראה דיכול לתקנה גם בתו\"מ ע\"י הוספת דיו לעשותה עגולה ולא הוי משום זה שלכ\"ס דצורתה עלי' מקרי כמ\"ש הפרמ\"ג [בפתיחה לסי' ל\"ב בצורת הכף] ודלא כר\"ז שהחמיר בזה כדעת הריא\"ם לשכ\"ה שם אות ט\"ז:", + "ל צריך להיות צוארו ארוך כוא\"ו וראשו עגול לצד ימין ולצד שמאל זוית לראשו כי תמונת הלמ\"ד היא כמו כ\"ף כפופה ועליה וא\"ו ומטעם זה יהיה זנבה עב וכפוף היטב לפניה ותהיה עגולה מאחריה לצד ימין ככ\"ף כפופה אבל לצד שמאל מקום חבור גופה וצוארה יהיה לה זוית בסוף הוא\"ו שיורד בדקות לצורת כ\"ף וראשה יהיה כפוף לפניה [וכל זה לכתחלה ר\"ז קס\"ה] ועל ראשה ב' עוקצים מפני הסוד וכתב ב\"י בשם הריא\"ם שב' התגין שעל ראשה רמז לחסד ודין וע\"כ הימיני גדול ב\"ש. בספרדית בראשה כעין יו\"ד קטנה מעט וצוארה זקוף ודק למעלה ועקום מעט לאחריו במקום דבוקו בנקוד שעליו וגופה לצד ימין אינו עגול ממש אלא הוא למטה מהצואר כעין רי\"ש שרגלה קצר ויוצא ממנו קו באלכסון משופע לצד שמאל ומתעקם לצד אחריו לימין בסוף הדקות שלו ונעשה עב מעט לד\"א שם:", + "ואם לא האריך את הצואר כמו וא\"ו אלא עשאו כעין יו\"ד יש פוסלין אמ\"ל שם בשם הריב\"ש לד\"א שם. ומ\"ש מו\"ק והבאתיו בסמוך אינו דומה ממש. לד\"א שם, ויש מכשירין, אמ\"ש שם, ועיין מלא\"ש סי' כ\"ו או' כ\"א וכ\"ב בבינה ואמ\"ש בשולי היריעה או' ד' וכתב קס\"ה שם בלשכ\"ה או' י\"ז דאם נמצא כן בס\"ת בשעת קריאה שא\"א לתקן יש להכשיר וכן אם נמצא כן בשם הקודש או בתו\"ם יש להכשיר אבל במקום שיכולין לתקן צריכין לתקן עי\"ש. ועיין אמ\"ש שם בשולי היריעה או' ד' שכתב בשם משנת אברהם די\"א אפילו לדעת הפוסלים היינו אם לא עשה הצואר בסוף הגג ממש כדינו רק מעט לפנים אבל אם עשה בסוף הגג ממש י\"ל דאנו מצרפין היו\"ד לרוחב הגג ויהיה ו' מדובק לרוחב הגג עי\"ש. וכן מנהגינו להכשיר בדיעבד אם נעשה הצואר כמין יו\"ד בסוף הגג אפי' בס\"ת:", + "ואם נעשה הוא\"ו כעין קו פשוט עיין בדברינו לעיל סי' ל\"ב או' ק\"ו ואם נמצא על הלמ\"ד הוא\"ו הפוך כזה דינו כקו פשוט, אמ\"ש שם בשם מש\"א:", + "ואם כתב על הלמ\"ד שני ווי\"ן גרע מהא עם שני רגלים ופסול הוא ובשם שאינו נמחק צ\"ע אם לתקן אמ\"ש שם בשם הנז':", + "לכתחלה לא יאריך הלמ\"ד שמפסיד צורת האות שהוא כו ובדיעבד כשר אמ\"ל שם לד\"א שם בי\"מ שם:", + "בספר גן המלך סי' קי\"ד הביא בשם הרדב\"ז שצריך להיות הכ\"ף של הלמ\"ד דוקא הצד שלמטה עד כנגד הצד שלמעלה כדי שיהיה לה ממש תמונת כ\"ף כפופה עם וא\"ו, והוא ז\"ל חלק עליו וכ' שאין דעת הפו' שצריך להיות לה תמונת כ\"ף בהחלט אלא לומר שקרובה להיות כך אבל לא לעיכובא עי\"ש והביאו קס\"ה שם בלשכ\"ה אות י\"ח, ופשיטא שאם עשאו ככ\"ף ממש אינו מעכב לשכ\"ה שם ועיין אמ\"ש שם:", + "מ פתוחה תהיה למעלה לצד ימין עגולה ולמטה יהיה לה זווית ולא עקב כמו בי\"ת אבל אין לעשות המ\"ם גם למטה עגולה כי מ\"ם פתוחה ומ\"ם סתומה שוים ואם יהיה שמה עגולה שמא תדמה הסתומה לתינוק לסמ\"ך כי האותיות צריכות להיות ניכרות להדיא וגגה יהיה למעלה שוה ולא עגול ויהיה ארוך עד כנגד מושבה שתהא מרובעת ועוד כי תמונתה כ\"ף וא\"ו, ועוד כדי שתדמה למ\"ם סתומה. ומה\"ט יהיה הנקודה משוך כמעט בשוה כדי שלא יהיה הפגם שבניהם גדול כשיעור שיתרחב מחמת פתחה. כי פניה של מ\"ם סתומה וא\"ו עומדת ופניה של מ\"ם פתוחה וא\"ו מוטה קצת. כי בתמונה שניהם וא\"ו והחרטום יוצא למטה מן הנקודה באורך ב' קולמוסים, כי תמונת הנקודה והחרטום וא\"ו ויגיע עד כנגד מושב התחתון כדי שיהיה ראוי לסתום, ב\"ש. בספרדית. אין גגה שוה ולא ארוך עד כנגד מושבה, והוא עגול כדמות ראש ימיני של הטי\"ת עם רגלו, רק שאינו כפוף כ\"כ לפניו, מו\"ק לד\"א שם:", + "ם סתומה תהיה עגולה למעלה לצד הימין, ולמטה יהיה לה זויות לימין ולשמאל ויסתום אותה לגמרי וגגה יהיה עובר חוץ לסתימה כשיעור עובי קולמוס, כי גם היא תמונת כו רק שהיא סתומה, ב\"ש וי\"א שגם למעלה בצד ימין תהיה מרובעת, ב\"י שם בשם האגור וכן מנהגינו:", + "אם מ\"ם סתומה למטה עגולה ותינוק קוראה סמ\"ך פסול. לד\"א שם בי\"מ שם אות מ\"ד:", + "מם סתומה שהרחיב רק צד העליון למלאת השטה, אם אפשר לתקן בקל הנה מה טוב. ואם בשם אלקים נמצא כזה ישאר כך וכשר, ושם ביאר דתמונות הכתובות בב\"י לאו לעיכובא ופוק חזי כתב ספרדי יש בהם כמה שינוים ממ\"ש בב\"י נוב\"י יו\"ד סימן פ' לד\"א שם בי\"מ שם אות מ\"ו ועיין לשכ\"ה שם אות כ\"א:", + "נ כפופה ראשה כמו זי\"ן והראש קצר, ומושבה משוך לצד שמאל היטב יותר מן הראש. שלא תדמה לבי\"ת וצוארה קצת ארוך כדי להסמיך אות אצל ראשה, ויהיה לה קצת עקב. שהרי תמונתה כמו זי\"ן עומדת תוך וא\"ו ותהיה שמה עגולה, שאם תפשיטנה תהיה פשוטה, וכן כל האותיות הכפופות צ\"ל עגולות למטה, שאם תפשיטנה תהיה פשוטה, ב\"ש ועיין מ\"ש לעיל בצורת הג':", + "אם עשה נו\"ן כפופה כעין צורת וא\"ו למעלה ולא כעין זי\"ן משו\"ע דבי רב משמע דכשר בדיעבד, אמ\"ש שם בשם משנת אברהם וכ\"כ קס\"ה שם בלשכ\"ה אות כ\"ג וכן משמע מס' לד\"א ומנהגנו לכתחלה עושין אותה כן:", + "ן פשוטה תואר צוארה כמו זי\"ן, אך שהיא ארוכה כשיעור שתהיה ראויה להיעשות נו\"ן כפופה ב\"ש:", + "ואם היא קצרה מראין לתינוק, ואם קוראה זי\"ן פסולה. ר\"ז שם קס\"ה שם:", + "אם עשאה כמין וא\"ו ארוכה פסולה. לד\"א שם בי\"מ שם קס\"ה שם אמ\"ש שם ואפי' אם היא מתוייגת שער אפרים סי' פ\"א והביאו פ\"ת סי' רע\"ד אות ה' וכן אם משך הקו מן הצד ולא מן האמצע אלא שחזר ועקם כלפי האמצע כזה פסול ח\"ס חי\"ד סי' רס\"ט פ\"ת סי' רע\"ד אות ה' אמ\"ש שם:", + "ס תהיה מלמעלה גגה שוה. ותהיה עגולה מג' רוחותיה שלא תדמה למ\"ם סתומה. וגגה עובר חוץ לסתימה כשיעור עובי קולמוס [לכתחלה ר\"ז קס\"ה] שגם היא תמונתה כ\"ף וא\"ו כמו מ\"ם סתומה ואין חילוק בין מ\"ם סתומה לסמ\"ך רק שזו בעלת זויות ולזו אין לה זויות, ב\"ש. בספרדית למטה בשמאל אינה עגולה אלא שרגלה להשמאלי אינו נמשך מן למעלה בשוה. אלא מתעקם מעט לצד ימין קרוב לסופו, עד שפוגע במושבה בזוית רחב, ונעשה מושבה קצר מו\"ק לד\"א שם:", + "ע יהיה ראש הראשון כעין יו\"ד שפניה מעט כלפי מעלה מטעם שנתבאר גבי אות ט' וגופה תהיה בעמידה כדי שנוכל להסמיך אות אצלה, וראש השני הוא כמו זי\"ן עומד בה ולא מוטה מטעם שנתבאר למעלה שם ב\"ש. ובמו\"ק כתב צורת ראשה כעין יו\"ד ויוצא ממנה כעין קו דק באלכסון מעט ויש שמושכין הקו מגוף היו\"ד שבראשו והרי היא כדמות וא\"ו עקומה קצת ולמטה מן הקו יוצא מושבה עב ורחב ונמשך לפניו באלכסון מעט כלפי מטה ודמות הזי\"ן שבה נוגע למטה בירכה במקום העב למעלה מחציו למג\"ד צורתה נוז אמנם למצ\"ש הב' קוים שלה כווי\"ן ולא כזייני\"ן, לד\"א הם ומ\"ש בשם המצ\"ש כן הוא בשער הכוונות בדרוש הנז' והיינו בכתיבת תפלין כנזכר בשער הכוונות ובמצ\"ש דף ל\"א:", + "פ כפופה יהיה לה זויות למעלה מבפנים ומבחוץ, אבל למטה אין לעשות כלל זוית מבחוץ, כי אם מבפנים, כי תמונתה כמו כ'ף, וכשאין לה זוית למטה תיחשב תמונת כ\"ף אע\"פ שיש לה זויות למעלה ותהיה רחבה קולמוס וחצי כדי לתלות בה הנקודה מבפנים שלא תגע ויהיה לה עוקץ על פניה, ותהיה הנקודה למטה לצד שמאל עגולה ותלויה באותו עוקץ, כי הנקודה ומשך העוקץ יהיו בתמונת ואו, ב\"ש. בספרדית יש לנקודה שבתוכה עוקץ בשמאלו למטה לצד חוץ מו\"ק לד\"א שם. למג\"ד צורתה כי:", + "ף פשוטה יהיה לה זוית קטן למעלה. אבל תהיה משוכה לאחוריה כמו כפופה, שאם תכפפנה תהי' מאחוריה כמו כ\"ף, ב\"ש. ויש אומרים שהפ\"א פשוטה צריכה להיות עגולה למעלה כמו הפ\"א כפופה למטה, ב\"י שם בשם הגמ\"י ר\"ז שם קס\"ה שם:", + "פ כפופה ופשוטה, הנקודה צריך ליגע בגג, ואם לא נגע ותינוק קורא פ\"א יש לתקן כבסי' ל\"ב סעיף כ\"ה פרמ\"ג בפתיחה לסי' ל\"ב בצורת הפ\"ת:", + "הנקודה לא תגע בשום מקום כ\"א בקו היורד משמאל על פניה, ב\"י שם בשם ב\"ש לבוש אמ\"ל שם לד\"א שם קס\"ה שם, ונראה דבתו\"מ אם נגעה הנקודה בשום מקום חוץ מהקו היורד על פניה בקו דק ולא נשתנית צורת הפ\"א מותר לתקן כמו ביודי השי\"ן, עיין בדברינו לסי' ל\"ב אות ק\"ח [ומ\"ש אמ\"ש שם דאם יצא מן הנקודה שבתוך הפ\"א מצד שמאל קו קטן ונוגע בקצהו בתחתיתו בקו התחתון, מותר בגרירת הקו קטן לבד, ואין בזה משום ח\"ת ולא משום שלכ\"ס, צ\"ע דהא נשתנית צורתה לצורת מ\"ם סתומה] ואם נגעה יותר ממקום דבוקה פסול אמ\"ל שם. לד\"א שם והיינו הוא\"ו ההפוך לתוכו נעשה כעין קו פשוט בלא ראש כזה כי זה נקרא נגע יותר ממקום דבוקו ואסור לתקן בתו\"מ, אמ\"ש שם ועיין לעיל סי' ל\"ב סעי' י\"ח בהגהה, ובדברינו שם אות ק\"ו:", + "ואם עשה פ\"א כזה שהנקודה אינה משוכה בשוה עם הגג הפרמ\"ג שם מסתפק בזה, והאמ\"ש שם כתב שמותר להעבות הוא\"ו ההפוך לעשותו בשוה עם הגג ואין בזה משום שלכ\"ס:", + "ויזהר בפ\"א פשוטה בנקודה שבתוכה שלא תהיה הפוכה לצד חוץ פן תדמה לתי\"ו ב\"י בשם הריא\"ס אמ\"ל שם לד\"א שם קס\"ה שם ואם עשה כן שהפך הנקודה כלפי חוץ הפרמ\"ג שם בצורת התי\"ו מסתפק בזה אבל אם עשה כן בפ\"א כפופה מכשיר בודאי אמ\"ש שם:", + "ף פשוטה א\"צ להיות כפלים בגגו אלא במשהו סגי. פרמ\"ג שם אמ\"ש שם ועיין בדברינו לעיל בצורת הכ\"ף פשוטה:", + "צ כפופה יהיה ראשה הראשון כעין יו\"ד שפניה קצת כלפי מעלה מטעם שנתבאר גבי אות טי\"ת וירכה ידביק באמצע צוארה ויזהר שלא ידביקנה למטה פן תראה תארה לעי\"ן וראשה השני כמו זיי\"ן וצוארה קצת ארוך כדי להסמיך אות אצל ראשה ומושבה משוך לצד שמאל היטב כי תואר גופה כמו נו\"ן ובעקמימותה תהיה עגולה כמו בכל הכפופות, ב\"ש. מ\"ש וצוארה קצת ארוך וכו' עיין בדברינו לעיל בצורת הגימ\"ל. בספרדית הראש הימיני כעין יו\"ד הפוכה והשמאלי יו\"ד ישרה פושטת רגליה לאחוריה עד שפוגעין סמוכים זל\"ז בראש גופה שתחתיהם והוא כדמות נו\"ן או כ\"ף כפופה קטנה וגגה קצר ויותר נראה שהראש הימיני יהיה כראש האל\"ף אם ירכו וכן משמע במג\"ד שכתב צורתה ני ובמצ\"ש צורתה כתמונה ראשונה מו\"ק לד\"א שם ומ\"ש בשם מצ\"ש כן הוא בס' הכוו' בדרוש הנז' והיינו בכתיבת תפלין כנזכר לעיל ומנהגנו לעשות היו\"ד של הימין הפוכה אף בס\"ת ככתיבת ספרדית שזכר מו\"ק:", + "ץ פשוטה יהיו ראשיה כמו של צד\"י כפופה וירכה תרד למטה מן דבוק הראשים [לכתחלה ר\"ז קס\"ה] כדי שתהא ראויה לעשותה צד\"י כפופה ב\"ש:", + "אם צד\"י פשוטה מחובר היו\"ד והזי\"ן ומשם ולהלאה אין שום רגל משוך צ\"ע אבל אם יש כמלוא אות יו\"ד כשר פרמ\"ג בפתיחה לסי' ל\"ב בצורת הצד\"י אמ\"ש שם:", + "ק יהיה גגה שוה ואחוריה יהיה ירכה עקום היטב כי תמונת רגלה כ\"ף ותלוי בה רגל ולמענה יהיה הרגל קצת עב ומתמעט והולך כי תמונתו כמו נו\"ן פשוטה ומהאי טעמא יהיה שיעור ארכה כאורך עובי ג' קולמוסים וחצי כדי שיהיה ראוי לכוף ולעשות נו\"ן עקומה ולא יאריכנו יותר ויש למשוך אותו קצת באלכסון כנגד רגל ימין ולא יגע למעלה בגג ולא יקרבנו אל הגג עד שאדם בינוני ברחוק ד' אמות לא יוכל להכיר החלק ולא ירחיקנו מן הגג יותר מטובי קולמוס ומקל קטן לצד שמאל על פניה, ב\"ש. בספרדית אין ירכה עקום היטב בעגול אלא ע\"י קווים המשפיעים אותו שהראשון עב מהשני וישר יותר והרגל שבה דק למעלה כמו למטה אלא שבאמצעיתו הוא קצת עב וכן כל רגלי האותיות השמאליים דקין הן למעלה בתחלת יציאתן במקום דבוקן בראש האותיות כמו בתכליתן וכתמונה ראשונה מוכח כמג\"ד שציירה רן מו\"ק לד\"א שם:", + "ואם נגע רגל שמאל בגג או בירך פסול, קס\"ה שם ואפי' אם הדבוק הוא דק מאד מלא\"ש כלל כ\"ז בצורת הקו\"ף ועיין בדברינו לעיל סי' ל\"ב או' ק\"א:", + "אם נמצא בס\"ת קו\"ף שרגלה הארוך באמצע הגג ה\"ה הביא מחלוקת הרדב\"ז וגן המלך ונראה דבשבת אם נמצא זה בס\"ת לא יוציאו אחר ויש לסמוך על ג\"ה וכן נוטין דברי כנה\"ג וא\"ר סי' ל\"ב ס\"ק מ' אבל אח\"כ יתקנהו לצאת י\"ח הרדב\"ז ובי\"ד כנ\"ל לד\"א שם ונראה דגם בתפלין אם נמצא כן יש להכשיר בדיעבד כמ\"ש לעיל בסי' ל\"ב אות ס\"ה ובזה הסי' בצורת החי\"ת בד\"ה וכן ועיין בדברינו לסי' ל\"ב אות קכ\"ו בזה הסי' בצורת הה\"א", + "ס\"ת שרגלי כל הקופי\"ן דבוקות לגג יגרור כל הרגל כולו ויתקן ואין לחוש למנומר יכין ובועז ח\"א סי' כ\"ד יעש\"ב לד\"א שם:", + "ר תהיה עגולה ממש מאחוריה שלא תדמה לדל\"ת ופניה שווים שלא תהיה כתיבה משיטא וגגה ארוך וירכה קצר שלא תדמה לכ\"ף פשוטה ב\"ש. והטעם שצריך להיות גגה ארוך כדי שלא תדמה לוי\"ו ב\"י שם:", + "ש. ראשה הראשון יהיה כמו יו\"ד שפניה כלפי מעלה וראש השני יהיה כמו כן כמו יו\"ד שפניה למעלה ועוקץ קטן עליה וראש הג' יהיה כמו זיין כמו שנתבאר הטעם בצורת הטי\"ת וימשוך הגוף בשפוע למטה עד כנגד ראש השלישי וידבק ראש האמצעי לצד שמאל למטה ואז יהיו הג' ראשים מחוברים למטה במקום אחד ועומדים על רגל אחד ושמה יהיה חד למטה כמו הקו\"ף והרי\"ש. בספרדית הגוף נמשך מהראש הראשון סמוך לסופו באלכסון מעט או בקצהו בשיפוע כעין וא\"ו עקומה קצת לפניה למטה וכן הראש השני שוה ממש בתמונתו ובמשך ארכו שמשפיע לפניו ריחוק שוה למעלה ולמטה באופן שיגיע ירך הב' עד מקום חיבור ראש הג' למטה וכנגדו הירך הא' עומד מסויים למטה ברחוק ממנו כרחוק הראשון זמ\"ז ואח\"כ ימשוך מושבה מתחתיהם מן הא' עד הג' באופן שיהיה לו רוחב מעט אבל לא כשיעור רוחב הג' ראשין ולא יהיו הג' ראשין מחוברים למטה במ\"א כ\"א הב' שמאליים לבדם מדובקים כא' כנגד האויר שבין ראש האמצעי והשלישי על זוית צדה אבל מקום דבוק הא' למטה במושבו אינו כן אלא עגול מעט והמושב אינו ישר מאד וכמ\"ש במג\"ד שהג' ראשין יודי\"ן המה ש\"מ שראשיהם שוין [ואין סימנם זיו כדב\"ש] וכ\"מ שם שיש לה מושב רחב לא חד שציורה ג' יודי\"ן בתוך כף או כעין קשת מו\"ק לד\"א שם ולפי קבלת האר\"י ז\"ל כל השיני\"ן שבתפלין יהיו ג' קוים שבהם כעין ג' ווי\"ן ולא כעין זייני\"ן שער הכוונות בדרוש הנז' ר\"ז שם קס\"ה שם:", + "אם ראש האמצעי מהשי\"ן הוא כעין זיי\"ן כשר ואם הוא הפוך מכשיר הפמ\"א אמ\"ש שם ועיין בדברנו לעיל בצורת האל\"ף בד\"ה אם:", + "אם כתב שי\"ן בד' ראשין אף שהתינוק יודע לקרותה מ\"מ אין תקנה לגרור יו\"ד אחת שתשאר בג' ראשים אלא צריך לבטל צורתה ולהשלימה דאל\"כ הו\"ל חי\"ת ובתו\"ם אם כתב להלן אין לה תקנה משום שיהיה שלכ\"ס פרמ\"ג שם בצורת השי\"ן קס\"ה סי' ח' אות י\"ב:", + "ת. תהיה כמו דל\"ת ממש וירכה יהיה כמו דל\"ת הפוכה ויהיה סוף ירכה כנגד סוף גגה ורגל ימין יהיה קצר שאם יהיה ארוך שמא תדמה לתינוק דל\"ח ול\"ט לפ\"א פשוטה ורגל שמאל יגע למעלה כי כל האותיות צריכות להיות שלימות לגוף א' ב\"ש בספרדית היא כמו רי\"ש וירכה כמו וא\"ו הפוכה מתעקמת למטה לצד שמאל ולצד ימין כלפי ראשה מו\"ק לד\"א שם:", + "אם משך גג התא\"ו יותר מן הראוי והרגל באמצע דינה כמו בה\"א וקו\"ף פרמ\"ג שם בצורת התא\"ו קס\"ה שם בצורת התא\"ו:", + "אם נמצא בתא\"ו שני רגלים באמצע הוי שינוי אות ופסול ולא דמי להא עם ב' רגלים כנ\"ל באו' ה\"א דשם אינו נוגע לגג אמ\"ש שם בשם משנת אברהם בשם ספר סת\"ם סי' ס\"ב:", + "אם הרגל השמאלי הוא כעין קו פשוט פסול כי נדמה לחי\"ת תמונת רש\"י ז\"ל אמ\"ש שם:" + ], + [ + "ב) השנויים שיש באותיות בין הספרדים והאשכנזים יש סמך לכולם בסתרי תורה מהרח\"ו משם האר\"י ז\"ל שער הכוו' שם לד\"א שם (ועיין בסה\"ק יגל יעקב דרוש עה\"ת שעשיתי רמז לזה בס\"ד בפ' במדבר על פסוק איש על דגלו באותות וכו' קחנו משם). אבל האותיות שיש בהם שינוי בכתיבת תפילין הכתובים בשער הכוו' בדרוש הנז' הם שוים לכל המנהגים בין לכתיבת הספרדים בין לכתיבת האשכנזים. עיין משנת חסידים בתקון תפילין פ\"א או ח':" + ], + [ + "ג) תפילין מכתב אשכנזי דיש שינוי בצורת האותיות באשורית בין בני אשכנז לבני ספרד התפילין מכתב אשכנז פסולים לספרדים הרב מהר\"ם בן חביב בתש' כ\"י סי' ד' וכן כתב הרב החסיד מהר\"ר יעקב מולכו בתש' כ\"י סי' ק\"י ברכ\"י או' ב' והביאו בי\"ע בדיני תפילין ורצועות או' כ\"ו, וכתב וז\"ל מיהו בשעת הדחק דאין תפילין מכתב בני ספרד מצויין לו יניח תפילין דבני אשכנז כדי שלא יתבטל ממצות תפילין ויניחם בל\"ב עכ\"ל. אבל בספרו בי\"מ בדיני צורת האותיות או ע\"ו חזר מדבריו שהביא משו\"ת שדה הארץ ח\"ג יו\"ד סי' ח\"י ומשו\"ת נוב\"י מה\"ת חי\"ד סוף סי' קע\"א דמעשים בכל יום דבן אשכנז הנמצא בביה\"כ של ספרדים מעלין אותו לס\"ת ועולה שם ומברך וקורא וכן ספרדי הנמצא בביה\"כ של אשכנזים וכתב הוא ז\"ל דה\"ה לתפילין מכתב אשכנזי כשרים לספרדי ודלא כרבנים מהר\"ם בן חביב ומהר\"י מולכו ז\"ל דפסלי של זל\"ז דליתא כי כשרים הם לו ויניחם בברכה, ומ\"ש בבי\"ע ליתא וכן עיקר בין לתפילין בין לס\"ת עי\"ש:" + ], + [ + "ד) שם בהגה. ולכתחלה יכתוב בכתיבה תמה וכו' מיהו אם שנה בצורת הכתב אינו פסול היינו שלא כתב כתמונת האותיות המוזכרים בספרים אבל מ\"מ תמונת אות צריך שתהא עליה וכ\"ש שאם כתב ראשי\"ן דלתי\"ן ובתי\"ן כפי\"ן שפסול פרמ\"ג במש\"ז אות א':" + ], + [ + "ה) סעי' ב' כל אות צריכה להיות גולם אחד וכו' וכן מ\"ם סתומה וסמ\"ך צריכין להיות מודבקות וסמוכות נגמרי ואפי' פרוד דק כחוט השערה פוסל בהן ר\"ז אות ג' קס\"ה שם אות ג' מלא\"ש שם בצורת האותיות:" + ], + [ + "ו) שם ובאחת שאינה נוגעת פסולין וכו' ולא מהני כאן קריאת תינוק ט\"ז סע\"ק א' ר\"ז שם מלא\"ש כלל כ\"ה אות ז' והיינו בלא תיקון אבל ע\"י תיקון מהני ולא הוי שלכ\"ס פרמ\"ג שם ר\"ז שם ועיין בדברינו לעיל סי' ל\"ב אות קל\"ג וכגון שלא נשתנית צורת האות כמבואר בסי' ל\"ב סעי' כ\"ה ובדברינו שם:" + ], + [ + "ז) שם חוץ מה\"א וקוף וכו' עיין בדברינו לעיל בצורת הה\"א והקו\"ף ובסי' ל\"ב אות ק\"א וא\"צ לכפול הדברים:" + ], + [ + "ח) סעי' ג' צריך לתייג וכו' צריך שיהיו התגין נוגעין בגוף האות ולא יגעו זה בזה ואם אינם נוגעים בגוף האותיות או נוגעים זה בזה פסול ה\"ר מ\"ע סי' ל\"ח כנה\"ג הגב\"י מ\"א סע\"ק ג' אמ\"ל בדיני נגיעת אות באות אות יו\"ד לד\"א סי' י\"ב אות יו\"ד בי\"מ בדיני הנ\"ז אות י\"ז קס\"ה סי' ה' אות ד' אמ\"ש כלל ה' או ה' ועי' יוסף אומץ סי' מ\"א ולקמן או' חי' ואפי' לדברי הרמב\"ם שהתגין אינם מעכבים היינו בדליכא כלל אבל כשכתבם ולא חברם הוויין האותיות יתרות ופוסלין הרמ\"ע שם, כנה\"ג שם, והמג\"א העתיק משמו בקיצור ואם אינם נוגעים בגוף האותיות פסולים ומתוך כך כתב בשו\"ת זכרון יוסף סי' חי' די\"ל היינו שפסולים התגין וצריכין לתקנם אבל אין הס\"ת נפסל משום כך דלא גרע מאין לה תגין כלל דלא פסל עכ\"ל וכן נראה שהוא דעת ר\"ז שכתב בש\"ע שלו אבל בדיעבד אפי' לא עשה להם כלל כשרים משמע דכ\"ש מה שכתב בתחלה אם אינם נוגעים והאמת מפורש ברמ\"ע שכשיש לה תגין ואינם מחוברים גרע טפי מאין לה תגין כלל. לשכ\"ה שם אות כ\"ח וכ\"כ יוסף אומץ שם מיהו אם ידענו שכתבן מומחה תלינן שנפרדו אח\"כ ומכשירין הרמ\"ע שם. כנה\"ג שם וכן תלינן שנגעו אח\"כ מ\"א שם אמ\"ל שם לד\"א שם בי\"מ שם והטעם ס\"ל להרמ\"ע דלא גרע הך פסולה מפסול שאינו מוקף גויל בסי' ל\"ב סעי' ט\"ז דמכשירין ליה בנכתב בכשרות לבו\"ש. ובזה נסתלקה קושיית פרמ\"ג ודלא כמ\"ש יא\"פ ומלא\"ש כלל כ\"ה אות י\"א בבינה דצ\"ת דלא משמע כן מדברי הפוסקים הנ\"ל וכן אם נפרדו מתחלת עשייתם מותר לחברם אח\"כ אפי' בתו\"ם ואין בזה משום שלכ\"ס ומ\"ש יד אפרים שם היכא שאין התגין נוגעים באות מתחלת הכתיבה אין לתקן לחברם אל האות כי חל על התג שם אות קטנה והו\"ל כמחבר עוד אות אחר שנכתב בפיסול על האות הזה עי\"ש אנן לא קיימ\"ל הכי דלא גרע בכתב תיבה יתירה שאינה מענין סתו\"ם שכתבנו לעיל סי' ל\"ב או קכ\"ב שמותר לחברה אל תיבה שלפניה עי\"ש וכן מעשים בכל יום שמחברים תגין הפרוד מתחלת עשייתו אל האותיות ואין פוצה פה ומצפצף:" + ], + [ + "ט) הוה עובדא דהיו קוראים בצבור בשבת ובאותה פ' שהיו קורין נמצאו רוב התגין שאינם נוגעים באותיות והורה מורינו ה\"ר מהר\"י הכהן ז\"ל שיוציא ס\"ת אחר דהחזן רואה בפ' דהתגין אינם נוגעים ואתרע חזקתיה דודאי רוב התגין של הס\"ת על ד\"ז שאינם נוגעים וכן הסכים מורי הרב ז\"ל בת' כ\"י יוסף אומץ שם ועיין ג\"כ בספרו מחב\"ר בק\"א:" + ], + [ + "י) וזה ימים לא כביר בא לידי ס\"ת שאותיותיו היו צרות הרבה עד שאין גופי ראשי האותיות היו מחזיקין התגין ונתחכם הסופר לצמצם תגיותיו עד שעל הרוב הוצרך לדבקן זב\"ז ופעמים היה יוצא בד א' מגג האות ומאותו הבד היו יוצאים ב' ענפים אחרים לתשלום מספר התגין ומחיתי ביד מי שרצה לקנותו מהסופר כי ראיתי אני היותו בלתי אפשר לתקן ואע\"פ שאם לא יהיו כאן תגין כלל הייתי מיקל בדיעבד כל שאין כאן סופר לעשותם וכאשר כתבתי זה שנתים ושלש לרב אחאי מהרמ\"ט נר\"ו הנדפס מחדש בליוירנו בחבור שלו קראו שפת אמת דף ע\"א ע\"ב מ\"מ טוב העדר טוב ממציאות רע ומש\"ה נ\"ד גריע טפי עקרי הד\"ט סי' ז' או' ח\"י:" + ], + [ + "יא) התגין צריך להיות צורת זייני\"ן כמ\"ש הרמ\"ע וכן הוא בר\"מ ד' קנ\"ח ובתיקונים תיקון יו\"ד ד\"ך ובתיקון כ\"א דנ\"ט וכל מ\"ש בשו\"ת באר עשק ליתא ומ\"מ אם לא נעשו כך יש להכשיר אבל אם אינם נוגעים בגוף האות יש לפסול כדברי הרמ\"ע מהרב איספינוזא בתש' כ\"י סי' וא\"ו מחב\"ר אות ב' ועיין אק\"ב:" + ], + [ + "יב) לא ידביק התגין בסוף האות כ\"א באמצעיתו. כנה\"ג הגה\"ט בשם ספר הזכרונות ד' ט' עו\"ת אות ב' מ\"א שם אמ\"ל שם לד\"א שם ואם הדביק בסוף האות העלה הזכ\"ל חי\"ד אות ס' דלכתחילה יש לתקן ואפי' בתו\"ם מועיל תיקון ואין משום שלכ\"ס ובדעבד יש להכשיר כגון שאין ס\"ת אחר או שכבר יצא ע\"ש וכל זה דוקא א\"ל נשתנה צורת האות אבל אם נשתנה צורת האות דהיינו שצורת היו\"ד והדל\"ת נעשית כמו למ\"ד העלה הרב מים רבים חי\"ד סי' ס' דאם הוא עב זהו ודאי פסול אבל אם הוא דק זהו תלוי בקריאת תינוק עי\"ש:" + ], + [ + "יג) יש ליזהר שבשעת דבוקן לא יפסידו צורת האות ע\"י דבוק פוסל בעצמה או בהתדבק אל חברתא כנה\"ג שם בשם הנ\"ז אמ\"ל שם לד\"א שם ועיין בדברינו לסי' ל\"ב או' כ' גם יש ליזהר בעשיית התגין שיהיו דקין כחוט השערה כמ\"ש הרמב\"ם בהל' ס\"ת פ\"ח הל' ח' ובפרט בתגין שעושין באו' הוא\"ו של שם הויה ובאות היו\"ד שלא תתקלקל צורתם כמ\"ש דרכי משה או' יו\"ד ויש לעשות התג האמצעי גדול משני התגין שבצדו אמ\"ש שם אות ה' גם יש ליזהר בנקודות שעושין על התגין שעל ידם הם כמין זייני\"ן שיהיו מחוברין בקוי התגין ולא תהיינה כמין סגו\"ל הפורחת באויר מלא\"ש כלל כ\"ה אות ט' בחכמה:" + ], + [ + "יד) שם שעטנ\"ז ג\"ץ וה\"ה לצד\"י כפופה ולנו\"ן פשוטה ב\"י שם בשם רש\"י וכ\"כ האחרונים כתב בספר אגרת הטיו\"ל שעטנ\"ז הוא אותיות שט\"ן ע\"ז והם שני מקטרגים גדולים וזהו ג\"כ סוד של שעטנ\"ז ג\"ץ כי ג\"ץ ג\"כ שם של מקטרג א' והתגין שעליהם הם כמו חרב וחנית להנצל מהם באה\"ט סע\"ק ד' אמ\"ש שם אות ה':" + ], + [ + "טו) בעשיית התגין של תפילין צריך לכוין בכל תג ותג שנקרא זי\"ן בשם המחשבה שעולה כמנין זי\"ן יו\"ד ני\"ן גי' טפטפיה והוא טוב לנושא תפילין מכל מחשבות רעות ולכל דברים אחרים. מצ\"ש. וכ\"כ מ\"ח בתיקון התפילין פ\"כ או' יו\"ד:" + ], + [ + "טז) שם והסופרים נהגו לתייג וכו' אותיות בד\"ק חיה צ\"ל עליהם תגין אבל קטנים דוקא שלא יתקלקלו האותיו' ואותיו' מלאכ\"ת סופ\"ר נשארים בלא תגין אמ\"ש שם:", + "והסופרים נהגו לתייג אותיות אחרות עיין ב\"י ועיין בס' אמו\"ש להרש\"ש דף כ\"ט ע\"א שנשאל בענין התגין הנוספות בפרשיות של תו\"מ המובאים בס' מצ\"ש משם כתבי האר\"י ובס' מ\"ח והשיב בד' ס' ע\"ב וז\"ל חלילה להוסיף על ג' בשעטנ\"ז ג\"ץ וא' בבד\"ק חי\"ה ואין עוד מלבדם וכל המוסיף גורע ומגרעות נתן ח\"ו עכ\"ל. ואע\"ג דה' תו\"ח בדף קמ\"ג ע\"ב כתב דאין לזוז מדברי הרב מצ\"ש עי\"ש מ\"מ שב וא\"ת עדיף ואין לזוז ממ\"ש הרש\"ש, וכן הסכים הגאון הרה\"ג מהר\"ר רי\"ח טוב נר\"ו, ז\"ל ועיין עוד לקמן או י\"ח," + ], + [ + "יז) שם ואם לא תייג אפי' שעטנ\"ז ג\"ץ לא פסל. ואע\"ג דבב\"י לא הכשיר אלא בשעת הדחק היכא דאין נמצא מי שיודע לעשות תגין אפשר לומר דבעת ההיא לא אתיא זכירה מרבינו ירוחם אבל אח\"כ שראה רבינו ירוחם דרבינו האי גאון ודעמיה מכשרי כי ליכא תגין דשעטנ\"ז ג\"ץ ומסתמא זהו ס' הרמב\"ם פסק בפשיטות דכשר ובזה נתיישבו כל תמיהות הב\"ח ז\"ל יוסף אומץ שם." + ], + [ + "יח) שם ואם לא תייג אפי' שעטנ\"ז ג\"ץ לא פסל ומ\"ש בסוף פרק הבונה הא דבעי זייוני כבר כתב ב\"י בשם הרא\"ם דזייוני אין פי' רק שיהא ראשו משוך ולא עגול. דגול מרבבה ועיין אמ\"ל בדברים הפוסלים את הס\"ת אות י\"ז [ויש להעיר על דבריו מש\"ס פ' הבונה דלא מתיישב בזה וצ\"ע] וכל זה שכתבנו כדי לישב דעת מר\"ן ז\"ל אבל האחרונים החמירו בזה וכתבו שלא להוציא לכתחלה ס\"ת בלא תגין. עד שיתקנוהו אמ\"ל שם לד\"א סי' י\"א אות י\"ז וכ\"כ בספרי יוסף אומץ הנ\"ז וז\"ל מ\"מ יש לחוש לדברי ר\"ת ולסה\"ת והרא\"ש ולסיעתם דפסלי הס\"ת בלא תגין וכתב הרד\"ך בית א' חדר ל' דלדעתם הותיר בתגין או חסר פסול עי\"ש ורבינו האר\"י ז\"ל החמיר מאד בתגין עכ\"ל ע\"ש, בי\"מ בדיני חסר או נוסף אות ל\"ג אמ\"ש שם, וכן מבואר בדברי האר\"י ז\"ל בע\"ח בשער הנקודות פ\"ו שצריך לתייג שעטנ\"ז ג\"ץ כל אחת מהם ג' תגי\"ן ובד\"ק חי\"ה כל אחת תגין א' ויעו\"ש טעם בסוד וע\"כ עליהם אין להוסיף ומהם אין לגרוע כמש\"ל או' ט\"ז בשם הרש\"ש ז\"ל, וכן לפי דברי האר\"י ז\"ל צריך שיהא התגין נוגעין באותיות, כמ\"ש במבו\"ש ש\"ב ח\"ב פ\"ז ובהנד\"מ דף ט' ע\"ד יעו\"ש מיהו אף אם לא תייג כלל אפי' בתפלין מועיל להם תיקון לתייגן לאחר שנכתבו ואין בזה משום שלא כסדרם ב\"ח מ\"א סק\"ג ר\"ז או' ה' קס\"ה סי' ה' אות ד' אמ\"ש שם. ובענין החסרות ויתרות בפרשיות של תפלין עיין מ\"ש הטור בשם הרמב\"ם וכן מנהגנו כהרמב\"ם וכמנהג שכתב ב\"י ודלא כר\"ת שנחלק עליו בלטוטפת הג':" + ] + ], + [], + [], + [ + [ + "א) סע' א' תפילין שכתבן עבד וכו' פי' רש\"י עבד ואשה אינן בקשירה דמ\"ע שהז\"ג הוא דלילה ושבת לאו זמן תפילין הוא ב\"ח שו\"ג אות ב':" + ], + [ + "ב) שם או קטן וכו' כיון דילפינן מקרא בעינן שיהא דוקא גדול ממש דהיינו שהביא ב' שערות אחר שהוא בן י\"ג שנה מג\"א סע\"ק א' א\"ר או' א' מטה יהודה או' א' ישי\"ע סי' ל\"ב או י\"ח ר\"ז או' א' מלא\"ש כלל א' אות ה' בחכמה קס\"ה סי' א' אות ב' אמ\"ש כלל ב' אות ד' ודלא כנה\"ש אות א' ומ\"ש המג\"א אבל מספיקא פסול לכתוב עד שיהא בן י\"ח שנה וכו' האחרונים תמהו ע\"ז דלא מצינו בשום מקום הך שיעורא לתלות שהביא ב' שערות א\"ר שם נוב\"י חא\"ח מה\"ת סי' א' ישי\"ע או' א' מחה\"ש לבו\"ש מלא\"ש שם בבינה אות י\"ג אמ\"ש שם והמחה\"ש כתב שט\"ס יש ומ\"ש הפרמ\"ג בא\"א דנתמלא זקנו הוי סימן דמסתמא הביא ב' שערות ובסי' נ\"ג סעיף ח' בהגה משמע דנתמלא זקנו היינו מבן י\"ח שנה עיי\"ש כתב עליו המלא\"ש שם וז\"ל במח\"כ שגה ברואה דשם איתא רק דבפחות מבן י\"ח לא מקרי נתמלא זקנו מפני כבוד צבור אבל לומר הבן י\"ח חזקה דרבא אפילו לקולא זה לא נאמר ולא נרמז שם ע\"כ דברי המג\"א הללו בתימא הם עומדים וכמו שבאמת פליגי עליו כל הגדולים הנ\"ל ותימא על ס' חיי אדם כלל י\"ד שהעתיקם עכ\"ל וכן החיי עולם על דברי מג\"א סע\"ק א' דחה דברי הפרמ\"ג עיי\"ש ומ\"ש השמן המאור מ\"ש המ\"א עד שיהא בן י\"ח שנה ר\"ל דצ\"ל ג\"כ נתמלא זקנו עיי\"ש צ\"ע דלפי דבריו העיקר חסר אלא משמעות דברי המ\"א כיון שהגיע לי\"ח שנה בלא נתמלא זקנו כשר לכתוב וע\"ז תמהו הגדולים הנ\"ל. ומ\"ש נוב\"י שם והביאו ש\"ת אות א' תפילין שכתבו נער בן י\"ג שנה ויום א' או יותר קצת ולא בדקוהו אם יש לו סימני גדלות ואינו לפנינו התפילין כשרין דסמכינן אחזקה כיון שהגיע לכלל שנים הביא סימנים המלא\"ש דחה דבריו עי\"ש באורך:" + ], + [ + "ג) אין סומכים במנין השנים אלא ע\"פ עדים כשרים כמ\"ש בא\"ה סי' קס\"ט סעי' י\"א ואע\"ג שיש שם בשם י\"א לסמוך אם הוחזק בעיני השכנים כ' בת' פרמ\"א מ\"ב סי' כ\"ה שאין לסמוך ע\"ז אלא בשעת הדחק וכ' מלא\"ש שם פשיטא דבתו\"ם אין שעת הדחק כ\"כ ע\"כ אין להקל ע\"י חזקת שכנים וקול אלא ע\"י ראי' ברורה עי\"ש. ומשפט ב' השערות ובדיקתן עיין בא\"ה סי' קנ\"ה מסעי' ט\"ו עד סעי' י\"ט ובסי' קס\"ט סעי' י\"א:" + ], + [ + "ד) ואם נתמלא זקנו אין צריך לבדוק אחר השערות. אה\"ע שם סי' קס\"ט סעי' יו\"ד ובח\"מ סי' ל\"ה:" + ], + [ + "ה) ואם הגיע לכ' שנה ולא הביא ב' שערות ונולד בו סימן מסימני סריס הרי הוא גדול ח\"מ שם סעי' ב' ועיין בא\"ה סי' קנ\"ה סעי' י\"ב דלסתם מר\"ן בן י\"ט שנה ול' יום דינו כבן עשרים שנה וליש מי שאומר שאינו חשוב בן עשרים שנה עד שיהיה בן עשרים פחות ל' יום וסימני סריס עיין אה\"ע סי' קע\"ב סעי' ה' כל שאין לו זקן ושערו לקוי ובשרו מחליק וכשמטיל מים אינו עושה כיפה ושכבת זרעו דיהא ואין מימי רגליו מחמיצין ורוחץ בימות הגשמים ואין בשרו מעלה הבל וקולו לקוי ואינו ניכר בין איש לאשה עיי\"ש:" + ], + [ + "ו) ואם לא נולד בו סימני סריס לא מקרי גדול עד שיעברו רוב שנותיו. ח\"מ עם והיינו ל\"ה שנה ויום א' אה\"ע סי' קנ\"ה סעי' י\"ג:" + ], + [ + "ז) ואם נסתרס בידי אדם כיון שהגיע לי\"ג שנים ויום א' נקרא גדול שאין זה מביא סימנים לעולם אה\"ע סי' קע\"ב סעי' ז':" + ], + [ + "ח) שם או קטן וכו' וה\"ה חרש או שוטה פסולין בכור שור במס' גיטין דף מ\"ה כר\"ש ער\"ה אות א' ש\"ת אות א' קס\"ה שם מלא\"ש שם וכן טומטום או אדרוגינוס ואם נקרע הטומטום ונמצא זכר כשרים ה' מהר\"י אירגאז בשו\"ת דברי יוסף סי' י\"ב מחב\"ר אות א' כר\"ש שם ש\"ת שם:" + ], + [ + "ט) ובדינים אלו לא מהני גדול וכשר עומד ע\"ג כיון שהטעם הוא דכל שישנו בקשירה ישנו בכתיבה. ש\"ת שם ועיין מג\"א סע\"ק ב':" + ], + [ + "י) יש לגעור בסופרים שמניחים לנערים לכתוב תפילין ואין מדקדקים אם הביאו סימני גדלות או לא, נוב\"י שם כרם שלמה שם ש\"ת שם:" + ], + [ + "יא) שם או מומר לע\"א וכו' מר\"ן בב\"י כתב ישראל מומר דמיירי במומר לכל התורה כולה או במומר למצוה א' והיה להכעיס אבל במומר למצוה א' לתיאבון לאו פורק עול הוא ושאני מוסר דאצטריך למתנייה אע\"ג דאינו אלא לתיאבון משום דחמיר טובא, ועי\"ש וכן נראה דעתו בש\"ע דנקט מומר לע\"א דהוא מומר לכל התורה כדי ללמדינו דמיירי לתיאבון ודכוותה במוסר אע\"ג דהוי לתיאבון מפסיל לאפוקי ממ\"ש הר\"ן ז\"ל בשם אחרים דמשמע דגם במוסר בעינן להכעיס יע\"ש דליתא לדעת מר\"ן ומומר למצוה א' להכעיס לא הוצרך הש\"ע לכותבה דכיון דקיימ\"ל בעלמא דלהכעיס מין הוא כדאיתא ביו\"ד סי' ב' וסי' קנ\"ח ומיקרי אפיקורוס ואמרינן בסמוך סעי' ד' דתפילין שכתבן אפיקורוס ישרפו א\"כ פשיטא דפסולים במומר להכעיס, מטה יהודה שם ועיין מ\"ש האחרונים ואין צורך להאריך, ודע דמומר לע\"ז או לחלל שבת בפרהסיא או שהוא מומר לכל התורה אפי' חוץ משתים אלו דינו כנכרי כדאיתא בי\"ד סי' ב' סעי' ה' לענין שחיטה וה\"ה לענין תפילין שמן המאור ס\"ק ג':" + ], + [ + "יב) ומיהו כל שאינו מניח תפלין אפי' אינו עושה להכעיס פסול דהא אינו בקשירה והוא שאינו מניחן מפני שאינו חושש עליהם כלל אבל אם אינו מניחן לתיאבון כגון שהולך אחר עסקיו כשר לכתוב, מג\"א סק\"ג ר\"ז שם וי\"א דאפי' מצות תפילין אם אינו עושה להכעיס כשר מט\"י שם:" + ], + [ + "יג) שם או מוסר וכו' בזמננו האומר אלך ואמסור שכתב תפלין בדיעבד ובשעת הדחק יש להכשיר, הרב גט פשוט סי' קכ\"ג סע\"ק ז' עי\"ש שהאריך ברכ\"י בשיו\"ב אות א':" + ], + [ + "יד) ממזר שכתב תפילין יש להכשיר מור\"ם בד\"מ אף אנן בעניותין הכי אסיקנא ביו\"ד סי' פא\"ר אות ו' עי\"ש באורך בס\"ד שיו\"ב אות ב' ועיין יו\"ד סי' רפ\"א סעי' ד' ובדברינו שם אות י\"ט:" + ], + [ + "טו) שם משום דכתיב וקשרתם וכתבתם כל שאינו בקשירה וכו' מי שנקטעה ידו השמאלית אעפ\"י שאינו בקשירה כשר לכתוב תפלין דגברא בר חיובא הוא אלא פומא הוא דכאיב ליה, מג\"א סע\"ק ה' א\"ר שם יד אהרון הגב\"י ר\"ז שם:" + ], + [ + "טז) סעי' ב' כל שפסול לכתבן פסול בכל תיקון עשייתן וה\"ט לפי שיש בעשייתן שין לפיכך פסול בכל העשיה ב\"י ט\"ז סע\"ק ב' ר\"ז אות ג' ואע\"פ שהשי\"ן הוא בש\"ר אין לחלק בין ש\"ר לש\"י קס\"ה סי' כ\"א אות ב' בלשכ\"ה מלא\"ש כלל א' אות ט' בבינה:" + ], + [ + "טוב) שם פסול בכל תיקון עשייתם, היינו שעושה מעשה בגוף התפילין אבל לעבדן כשר, מג\"א סע\"ק ו' ר\"ז אות ג' אמ\"ש שם וכגון שישראל עומד ע\"ג ואומר לו שיעבדנו לשמו, ר\"ז שם אמ\"ש שם ועיין לעיל סי' ל\"ב סעיף ט' ובדברינו שם אות ל\"ז:" + ], + [ + "יח) וכן רצועות השחרתן ע\"י אשה כשר דלאו מכלל תקון עשייתן הוי אבל קטן בעי לשמה וצריך שיעמוד גדול ע\"ג וקשר של דל\"ת ואף של יד יראה דאין לעשות אשה דנמי בכלל כתיבה הוי, פרמ\"ג א\"א אות ו' ומש\"ז סי' ל\"ג אות ה' מלא\"ש כלל א' אות ד' ומ\"ש מלא\"ש בבינה אות יו\"ד בענין השחרת הרצועות ע\"י אשה צ\"ע מלבד שיש להשיב על דבריו אין להניח ודאי של פרמ\"ג בשביל ספיקו." + ], + [ + "יט) ואם תפר וחפה [וה\"ה עשיית הבתים בדפוס מלא\"ש שם] התפילין פסול שזהו בכלל תיקון עשייתן הן דשי\"ן בכלל תפירה וחיפוי הוא אבל אם גרר דבק שבין אות לאות או עשה שאר תיקון כשר בדיעבד וה\"ה אם תפר הס\"ת ומ\"מ לרווחא דמילתא אם אפשר לגרור צדדי האותיות במקום שנגעו ולחזור ולכותבן יעשה דזה מקרי לכתחילה. ודווקא בס\"ת אבל בתפלין מקרי דיעבד דבעי כסדרן. מ\"א שם בשם ר\"מ מלובלין סי' ס\"ח ר\"ז שם קס\"ה סי' א' בלשכ\"ה אות ז' אמ\"ש שם ועיין בדברינו ליו\"ד ס\"ס רע\"ח ודלא כמטה יהודה אות ב':" + ], + [ + "ך) וצריכים לזרז את הסופרים ולענשם שלא לעשות שום תיקון ע\"י אשה או קטן. קס\"ה שם אות ג':" + ], + [ + "כא) שם פסול בכל תיקון עשייתן ומ\"מ יש תיקון בדברים שנעשו בפיסול כגון שיחור התפירה יוחזור הכשר ויתפור ולסלק החפוי ולסתור מעשה הראשון ייעשנו כהלכתו מט\"י שם:" + ], + [ + "כב) סעי' ג' גר שחזר לדתו וכו' ונראה דה\"ה ישראל שהמיר דתו מחמת יראה ואינו יכול להמלט מחמת יראת נפשו עו\"ת אות ו':" + ], + [ + "כג) שם כשר לכתוב תפילין ויש פוסלין מפני שאינו בקשירה שהרי אפשר לו להניח תפילין בצנעה ואינו מניח לכן אין להקל מג\"א סע\"ק ז' ר\"ז אות ב' שמן המאור ועיין מה שהאריך מחה\"ש בביאור זה וי\"א בהגב\"י ישי\"ע אות ד' ולענין הלכה לכתחילה יש להחמיר כדברי האחרונים ובדיעבד יש לסמוך על דברי מר\"ן ז\"ל שקבלנו הוראותיו:" + ], + [ + "כד) סעי' ד' תפילין שכתבן אפיקירוס וכו' דתפילין מסתמא אין כותב לשם ע\"ז משא\"כ בס\"ת עיין ביו\"ד ר\"ס רפ\"א מג\"א סע\"ק ח' ופי' דבריו מחה\"ש וז\"ל ר\"ל דכאן הביא ב' דעות י\"א ישרף וי\"א יגנז ובס\"ת ביו\"ד סתם ישרף וה\"ט דבשלמא תפילין דאין דרך אפיקורוס להניח תפילין ודאי כתבן למכור לישראל לכן לא חיישינן כולי האי שכתבן לשם ע\"ז לכן י\"א יגנז משא\"כ ס\"ת שאם אפיקורוס קורא בו אפשר כתבו לצורך עצמו וא\"כ ודאי כתבו לשם ע\"ז ולכן לכ\"ע ישרף כ\"כ הרב\"י ועיין ב\"ח עכ\"ל:" + ], + [ + "כה) שם וי\"א יגנזו הנה בכל מקום שכתב מרן בסתם ואח\"כ כתב ויש אומרים לדעת כנה\"ג ודעמי' להודיע שיש לחוש לסברה זו כמ\"ש המחב\"ר יו\"ד סי' נ\"ה סוף אות ד' א\"כ ג\"כ יש לחוש לסברת הי\"א והן לו יהי לדעת מרן לסמוך על הסברא שסתם להתיר בהחלט מכל מקום למעשה נקטינן להחמיר כמ\"ש המחב\"ר שם הביאו זבחי צדק ח\"א סי' ס\"ט אות כ\"ט וא\"כ הכא נמי נקטינן להחמיר ושב וא\"ת עדיף ובפרט שיש מן האחרונים שפסקו כס' י\"א הב\"ח ועו\"ת אות ח':" + ], + [ + "כו) סעי ה' נמצאו ביד אפיקורוס וכו' הטעם דיש לחוש שמא מישראל לקחם ולפיכך טעונים גניזה דאסור לשרוף מחמת ספק מאזהרה לא תעשון כן לה' אלהיכם עו\"ת אות ט' ואם הוחזק שגזל תפלין מישראל תולין בו ומוכרים לישראל לצאת בהם עו\"ת אות י\"א וכ\"כ ב\"ח:" + ], + [ + "כז) סעי' ו' נמצאו ביד עכו\"ם וכו' דסתם נכרים אין בקיאים לכתוב ובודאי ישראל כתבו מג\"א סע\"ק ט' והמיעוט דיכולין לכתוב אין כותבין תפלין משא\"כ בס\"ת די\"א יגנזו אע\"ג שהרוב אין יכולין לכתוב מ\"מ המיעוט דיכולין לכתוב כותבים ס\"ת לעצמם להתלמד בהם לבו\"ש ר\"ז אות ו' ועיין עו\"ת אות יו\"ד ט\"ז סע\"ק ד' פרמ\"ג א\"א אות ט' ודלא כב\"ח שכ' דאין להקל אם לא הוחזק שבזזו עו\"ג ספרי היהודים דאז תלינן דמשל יהודים שבזזו הן ודלא כהש\"ע דליתא אלא העיקר כדברי מרן ז\"ל ועוד דכל האחרונים הנ\"ז נתנו טעם לדבריו וממילא דהכי ס\"ל חוץ מעו\"ת שכ' דצ\"ע לדינא:" + ], + [ + "כח) סעי' ז' אין לוקחין וכו' יותר מכדי דמיהן הרבה וכו' אבל מעט יותר חייבים לקנות כדי שלא יזלזלו בהם כמ\"ש ביו\"ד סי' רפ\"א ב\"י עו\"ת אות י\"א ט\"ז סע\"ק ה' מג\"א סע\"ק יו\"ד ר\"ז אות ז' ובגמ' (גטין דף מ\"ה ע\"ב) מבואר שיעור דיכול להוסיף והיינו טרפעיק ואמר רב ששת איסתרא ופי' רש\"י דהוא חצי דינר עו\"ת שם א\"ר אות ג' פרמ\"ג מש\"ז אות ה' ועיין שו\"ג אות י\"ד שכתב דהרמב\"ם וש\"פ סוברים דהכל לפי ערכו עי\"ש ואפי' תפילין הצריך גניזה צריך לקנות בזה עו\"ת שם א\"ר שם פרמ\"ג שם ובא\"א אות יו\"ד ועיין יו\"ד שם אבל במקום דטעונים שרפה א\"צ ליקח מהם עו\"ת שם באה\"ט סע\"ק ז':" + ], + [ + "כט) עוד מבואר בגמ' (שם) שאסור לומר לגוי שיתנם בזול יותר מדאי דילמא ירגז הגוי וינהג בהם מנהג בזיון וכאשר מבואר מההיא מעשה דההות טייעא עי\"ש עו\"ת שם א\"ר שם פרמ\"ג שם ר\"ז שם ואם הגוי רוצה הרבה צריך לעסוק ולדבר עמו דברי רצוי אולי ישתווה עמו מכדי דמיו או מעט יותר ואם אח\"כ עומד בדעתו אז מניחן בידו וילך לו. ט\"ז יו\"ד סי' רפ\"א סע\"ק כ' א\"ר שם מש\"ז שם מחה\"ש סע\"ק יו\"ד:" + ], + [ + "ל) סעי ח' אין נקחין אלא מן המומחה וכו' אבל לא יקח ממי שאינו מומחה אעפ\"י שהוא רוצה לבודקן לפי שיש לחוש שמא יתעצל בבדיקתן מפני שטורח הוא לו להסיר התפירה ולחזור ולתפרן ב\"י מט\"י אות ה' ר\"ז אות ח' ועיין מ\"א ס\"ק י\"א. ונראה דאף בזמן הזה דיש סופרים קבועים ומיוחדים למלאכה זו אין ליקח כי אם מן המוחזקים בכשרות וביראת ה' ולא מסתם סופרים דהרבה פעמים בדקו אחריהם ונמצאו בהם רעותות וגם נמצאת מלאכתם מקולקלת כמו שראינו בעינינו דראיתי בני עליה והם מועטים מט\"י שם:" + ], + [ + "לא) שם מן המומחה פי' פועל צדק כדפי' רש\"י על ושפטו את העם משפט צדק דיינים מומחים שתדע שישפטו צדק ולא עולה, א\"ר אות ד' בשם ב\"ש מלא\"ש כלל כ\"ב אות א' בבינה:" + ], + [ + "לב) שם שבקי בחסרות ויתרות אבל שצריך הסופר להיות בקי ומומחה בשאר דיני כתיבת סתו\"ם ותיקוניהם זהו מילתא דפשיטא וזה פשוט מלא\"ש שם:" + ], + [ + "לג) סעי' ט' לקח ממי שאינו מומחה וכו' בודק ג' קציצות וכו' אבל משום עיבוד לשמה אין לחוש דהכל בקיאין בזה עו\"ת אות י\"ב מ\"א סע\"ק י\"ב פרמ\"ג א\"א אות י\"ב ר\"ז אות ט' ובמזיד ודאי דלא חיישינן שעשה שלא כהוגן מחה\"ש:" + ], + [ + "לד) שם לקח ממנו ק' קציצות בודק מהם ג' קציצות וכו' דמתלתא הויא חזקה וסגי בשתים ש\"ר ואחת ש\"י או להיפך ומשמע דלא סגי בג' ש\"ר או ג' ש\"י אלא בעינן בכלל ג' קציצות יבדקו עכ\"פ הראש והיד ונראה דמ\"ש ק' קציצות בודק מהם ג' לאו למימרא דלכל ק' בעי ג' ומאתים בודק ו' וכן מוסיף והולך לפי מנין המאות דליתא דה\"ה נמי אלף הגי בבדיקת ג' וכן נראה בלקח חמשים או פחות לעולם בודק ג' דלא נתנו דבריהם לשיעורים והא דנקט ק' קציצות ר\"ל והם בכרך א' או בצבת א' כמ\"ש מר\"ן כ\"מ בפ\"ב דלא אזלינן אלא בתר הכרך, ודרך הכרך בזמן ההוא להיות בו ק' קציצות מט\"י אות ו':" + ], + [ + "לה) שם ואם לקחן צבתים צבתים וכו' בודק מכל צבת ב' ש\"ר וא' ש\"י וכו' אע\"ג די\"א דא\"צ לבדוק, רק תפילין ש\"י או ש\"ר בכרך ראשון וכן בכרך שני וכן בכרך ג' אם מצאן כשרים אז הם כולם כשרים העיקר כדברי מר\"ן ז\"ל דקבלנו הוראותיו:" + ], + [ + "לו) שם המוכר תפילין ואמר שהיו של אדם גדול נאמן וכו' דע\"א נאמן באיסורים כמ\"ש ביו\"ד סי' קכ\"ז ועי\"ש סי' קי\"ט סעי' א' דעכ\"פ בעינן שיהא מוחזק בכשרות מג\"א סע\"ק י\"ג פרמ\"ג א\"א אות י\"ג מחה\"ש או' י\"ג ועיין מט\"י אות ז':" + ], + [ + "לז) שם תפילין שהוחזקו בכשרות. וכו' והיינו דוקא אם לא נתקלקלו הבתים שלהם אבל אם נתקלקלו צריכים בדיקה ב\"ח עו\"ת אות י\"ג ט\"ז סע\"ק ו' א\"ר אות ו' פרמ\"ג א\"א אות ט\"ו ר\"ז אות י\"א וכ\"כ האחרונים וה\"ה אם נשרו במים דצריך בדיקה ב\"ח ט\"ז שם מ\"א סע\"ק ט\"ו א\"ר שם מש\"ז אות ו' ר\"ז שם וכ\"כ האחרונים:" + ], + [ + "לח) שם אינם צריכים בדיקה כבר נבדקו כמה תפלין ונמצאו פסולין מחמת הזיעה שמקלקלת האותיות לכן ראוי לחוש לדברי הגאונים לבדקן פעמים בשבוע כנה\"ג הגב\"י מג\"א סע\"ק י\"ד א\"ר אות ו' ר\"ז או' י\"א מלא\"ש כלל כ\"ב אות ב' בחכמה ודלא כמט\"י אות ח' והמרבה לבדוק מסופר מומחה ה\"ז משובח פרמ\"ג א\"א אות ט\"ו מלא\"ש שם:" + ], + [ + "לט) שם ואם אינו מניחן אלא לפרקים וכו' ושיעורן דפרקים לא נתבאר אם הוא פעם א' בחודש דוקא או אפי' פעם א' בשבוע כל שאינו לובשן בכל יום מקרי פרקים ונכון להחמיר מט\"י שם:" + ], + [ + "מ) שם צריכין בדיקה פעמים בשבוע, פי' בשבע שנים. ב\"י והטעם דכיון שאינו מניחן תדיר ואין אויר שולט בהם חיישינן שמא מלחות נכנס בכתיבה ונתקלקלו וכ\"ש אם הם עומדים במקום לח שו\"ג אות כ':" + ], + [ + "מא) שם בהג\"ה ואם אין לו מי שיוכל לבדוק ולחזור ולתופרן וכו' נראה פשוט דבחד סגי או באינו יודע לבדוק אפי' יודע לתפור או יודע לתפור ואינו יודע לבדוק יניחם כך דכל שיהא דבר מחוסר סמכינן אחזקה מט\"י אות ט' אבל אם נשרו במים וכה\"ג ואין לו מי שיבדוק וכו' מניחם בלא ברכה דלא שייך אוקמיה אחזקה כה\"ג דאתייליד ריעותא ופשוט ההוא מש\"ז אות ו':" + ] + ], + [], + [], + [ + [ + "א) סעי' א' אסור לשנות תפלין וכו' אפי' אין לו תש\"י מג\"א סע\"ק א' וכ\"כ האחרונים:" + ], + [ + "ב) שם ואפי' ליקח רצועה מהם וכו' וכ\"ש ליקח פרשה מהם וליתנה בש\"י אסור מלא\"ש כלל כ\"א אות א' בחכמה:" + ], + [ + "ג) שם אבל מש\"י לש\"ר מותר לשנות היינו שיעשה לו ד' בתים ויכניס כל פ' בבית א' דאי לאו הכי פסולה דהא אם אין חריצים ניכר פסולה כ\"מ הל' ת' פ\"ג מג\"א סע\"ק ב' א\"ר אות א' פרמ\"ג א\"א אות ב' ר\"ז אות א' קס\"ה סי' כ\"ה אות ד' אמ\"ש כלל י\"ח אות ד':" + ], + [ + "ד) שם והם היו חדשים וכו' שהרי אין כאן אלא הזמנה והזמנה לאו מילתא היא לבוש עו\"ת או' א' מ\"א סק\"ג מט\"י או' א' ר\"ז אות א' והרצועות אפי' קשרן בש\"ר ועשאן בקשרי של שם שדי כ\"ז שלא לבשן עליו למצוה לא מקרי אלא הזמנה מט\"י שם בי\"ע בדיני שיני תפלין אות א' חיי עולם על הש\"ע סעי' א' והא דאמרינן הזמנה לאו מ\"ה היינו להוריד מקדושה חמורה לקלה אבל לחול אסור כל שהזמנה בגוף הקדושה פרמ\"ג א\"א סע\"ק ג':" + ], + [ + "ה) שם מותר לשנות וכו' משמע אפי' שלא מדוחק מותר לשנות מש\"ר לש\"י אבל הדרישה סס\"י ל\"ב ובלבוש שם סעי' מ\"ז וכאן כתבו דלא שרי אלא כגון שאין לו תפלין ש\"י ויש לו ב' ש\"ר הא ל\"ה אסור פרמ\"ג א\"א אות א' ויש להחמיר היכא דאפשר והוי יודע שהדרישה שם כתב חידוש דין דוקא עשאן ד' בתים לש\"ר שבדק נעשו ואין לו ש\"י אז טולה עור הא עשאם תחילה ד' בתים לש\"י בפיסול לא מהני טולה עור וכ\"מ לשון הגמ' מנחות ל\"ד שאם יש לו ב' ש\"ר וכ\"מ לשון הלבוש אבל לשון הש\"ע בסי' ל\"ב סעי' מ\"ז משמע דבכל ענין כשר פרמ\"ג א\"א או\"ג:" + ], + [ + "ו) אם נפסקה רצועה ש\"י סמוך אל הקשר אסור להפוך צד האחר למעלה ולעשות בו קשר ש\"י והחתיכה שהיה בו הקשר יקשור למטה דמורידו מקדושתו כיון שהיה בו הקשר והיו\"ד ועתה יעשה בו כריכות האצבעות מג\"א סע\"ק ג' הלכה ברורה אות א' בי\"ע בדינים השייכים לשנוי תפילין אות ג' מלא\"ש כלל כ\"א או' ג' ואף אם ישליך חתיכת הרצועה שנפסקה וישאר לו די רצועה אין להפכה אלא צריך לעשות הקשר דוקא במקום שהיתה בתחלה קרובה אל הקשר פרמ\"ג א\"א אות ג' מאמ\"ר או' א' מלא\"ש שם קס\"ה שם ועיין ר\"ז אות ג' ויש מתירים להפוך הרצועה הלק\"ט ח\"ב סי' פ\"א מט\"י שם א\"ר שם בשם זקנו אמ\"ש כלל י\"ט או' ג' בשם תפארת ישראל ונראה דבשעת הדחק שהקצה במקום שנפסק הוא רך וחלוש ואינו ראוי לעשות ממנו הקשירה בזרוע כדינו שיהיה קרוב ליפסק ואין לו רצועה אחרת יש להתיר להפוך שע\"ת אות ב' מלא\"ש שם:" + ], + [ + "ז) ואף אם לא יהפוך אין לקשור תחיכת הרצועה שהיה בו הקשר למטה כדי להאריכה יד אפרים אמ\"ש שם ואם אין הרצועה ארוכה כ\"כ אזי לא יעשה כ\"כ כריכות סביב הזרוע, מ\"א שם ר\"ז שם קס\"ה שם מלא\"ש שם:" + ], + [ + "ח) מותר להפוך הרצועה ש\"ר בתוך המעברתא [פי' דכל שהוא נתון בתחלה במקום זה והוא מעלהו או מורידהו במקום אחר הפוך קרי ליה ש\"ת שם] אעפ\"י שמקום שיהיה בו הקשר מקודם עתה יהיה תלוי למטה מ\"א שם ומחה\"ש אמ\"ש שם:" + ], + [ + "ט) סעי' ב' אם התנה עליהם וכו' אפי' לבשן וכו' וכ\"כ האחרונים וכן עיקר ודלא כיש מי שאוסר שהביא מלא\"ש שם אות ב' ועיין בקס\"ה שם בלשכה אות ו' ומ\"מ המחמיר תע\"ב:" + ], + [ + "י) שם אם התנה עליהם וכו' רק אם התנה רק אם יצטרך לעשות ממנו ש\"י שיעשה מהני התנאי וכ\"ש אם מתחלה אומר שאינו עושה ש\"ר אלא לפי שעה דמהני עו\"ת אות ב' בשם מהרא\"י בא\"ה ס\"ק ה' בשם הנ\"ז:" + ], + [ + "יא) סעי' ג' סודר דאזמני וכו' משמע דאפי' לא עשה שום תיקון בסודר לצורך תפלין שאסור למיצר ביה זוזי, עו\"ת אות ג' לבו\"ש על מ\"א סק\"ה:" + ], + [ + "יב) שם סודר דאזמני וכו' בין בדיבור בין במחשבה לבו\"ש שם ודלא כפרמ\"ג א'א אות ה' שנסתפק בזה חיי עולם על מג\"א סע\"ק ה':" + ], + [ + "יג) שם למיצר בה תפלין לעולם וכו' דוקא בסודר שדרך תשמישו לחול צריך הזמנה לעולם אבל אם עשה לו כיס לתפילין או שאמר לאומן עשה לי כיס תפילין הוי הזמנה בלא דיבור ואין צריך לחשוב לעולם, חוות יאיר סי' נ\"ט והביאו א\"ר אות ב' שע\"ת ו':" + ], + [ + "יד) שם למיצר ביה תפלין לעולם וכו' ר\"ל לאפוקי אם לא היה דעתו למיצר ביה תפילין אלא לפי שעה אע\"ג דצר ביה שרי למיצר זוזי מט\"י אות ג':" + ], + [ + "טו) שם וצר ביה תפילין וכו' ואפי' צר ביה סתם אסור א\"ר שם פרמ\"ג שם מט\"י שם ר\"ז אות ד' לבו\"ש שם ואפי' צר ביה לפי שעה ג\"כ אסור א\"ר שם ר\"ז שם שע\"ת אות ו' ודלא כחיי עולם שם אבל אם חזר מתנאי הא' ואמר ע\"מ לפנותו אתי דבור ומבטל דבור, פרמ\"ג שם לבו\"ש ור\"ז שם ועיין מט\"י שם:" + ], + [ + "טז) ואם עשה כיס לשם תפילין וצר ביה אפי' פירש ע\"מ לפנותו אסור מג\"א סע\"ק ה' פרמ\"ג שם י\"א בהגב\"י לבו\"ש ר\"ז שם מלא\"ש כלל כ\"א אות ד' קס\"ה סי' כ\"ה אות ו' בי\"ע בדיני שינוי תפלין אות ט' וה\"ה אם היה כיס והסיף בו איזה דבר לשם תפלין וצר ביה ע\"ד לפנותו אסור עד שיטול מה שחידש מ\"א שם ר\"ז שם י\"א שם בי\"ע שם אות יו\"ד מלא\"ש שם קס\"ה שם: יז)" + ], + [ + "יז) ואם צר ביה חד זמנא אדעתא למיצר בו לעולם אפי' לא אזמיניה אסור מ\"א שם א\"ר שם ר\"ז שם י\"א שם מט\"י שם שו\"ג אות ה' בי\"ע שם אות י\"א:" + ], + [ + "יח) שם וצר ביה תפלין וכו' ואם קטן צר ביה תפלין אסור אבל בדבר הנאסר בהזמנה לחוד לא מתסר בהזמנת קטן כדאי' בחולין דף י\"ג דיש להם מעשה ואין להם מחשבה ופשוט דאין אדם אוסר דבר שאינו שלו כמ\"ש ביו\"ד ס\"ס שמ\"ט מ\"א סק\"ד א\"ר אות ג' ר\"ז אות ה' י\"א בהג\"ט בי\"ע שם אות ו' ז' וכתב פרמ\"ג בא\"א הנה באביו אזמניה לכיס של קטן לתפלין וקטן צר ביה חד זמנא יש לו מעשה ואם הקטן אזמניה וצר חד זמנא לא מתסר דצר לחוד אין נאסר ואם צר ביה קטן ע\"ד שיצור לעולם בזה י\"ל דהוי מעשה ואסור:" + ], + [ + "יט) ואם גנבו בגד ועשו ממנו כיס תפלין קניא בשינוי מעשה ואסרו מ\"א שם א\"ר שם י\"א שם בי\"ע שם ר\"ז שם אות ח' וכגון שחתך הבגד דתו אין חוזר לברייתו פרמ\"ג שם:" + ], + [ + "כ) אותם שמשתמשים בכיס ש\"ת כשהולכים בדרך ומצניעים בו דברים אחרים שצריכים להם בדרך לימד עליהם הט\"ז זכות דאותם אנשים מסתמא הוי כמתנים בפי' כיון שנהגו כן וא\"א ליזהר ולב ב\"ד מתנין עליהם מעיקרא דמסתמא כשקונים כיס לתפלין דעתם להשתמש בו כדרך בני אדם בדרך אבל הרב מהר\"י עייאש ז\"ל בס' מט\"י חלק על הט\"ז בהאי זכותא דלימד והעלה דאין לומר לב ב\"ד מתנים בדבר של יחיד וגם דאפ' להם להולכי דרכים שיצניעו חפציהם בשק של חולין ולכן פשוט דאין לסמוך להקל אם לא בתנאי מפורש שיתנה בעת שנותן בו התפי' שיהא לו רשות ליתן בו דברי חול כשיצטרך לו וכן עיק' בי\"ע שם אות י\"ב:" + ], + [ + "כא) אם הגה. ואם התנה עליו וכו' אע\"ג דהוא נלמד במכ\"ש מהתפלין עצמם דהם גוף הקדושה ומהני תנאי וכ\"ש הסודר דאינו אלא תשמישי קדושה דלא עדיף מרצועות תפילין דנקראין תשמישין כדלקמן סי' קנ\"ד סעי' ג' מ\"מ אצטריך לומר דמהני תנאי אפי' לתשמיש חול למיצר ביה זוזי דמרישא דסעי' ב' אין ללמוד אלא להוריד דאכתי קדושה קלה מיהת יש לו. מט\"י אות ד' וכ\"כ עו\"ת אות ד':" + ], + [ + "כב) שם בהגה. וקלף. המעובד לשם תפלין וכו' אם עיבד עור לשם רצועות ש\"ת מותר להשתמש במותר דבר חול אף שלא התנה ומכש\"כ אם התנה שו\"ת צ\"צ סי' פ\"א ועיין לעיל סי' ל\"ב בבא\"ה ס\"ק י\"ב שמביא דברי הצ\"צ ומשמע דמתיר דוקא בהתנה וליתא. שע\"ת אות ד' ועיין עו\"ש שכ' דע\"י תנאי מהני אף לקלף עצמו אף דהוי הזמנה לגוף הקדושה מ\"מ הזמנה זו שוברה עמה מחמת התנאי ומועיל אף לדבר חול שע\"ת שם וכ\"כ מ\"א סק\"ו א\"ר אות ו' קס\"ה סי' כ\"ה אות א' ודלא כלבוש שהניח בצ\"ע ועי' בדברינו ליו\"ד סי' רע\"א אות ח'" + ], + [ + "כג) שם בהגה. דהזמנה כי האי גוונא לגוף הקדושה וכו' ודע דכל זה בקדושה כגון תפלין אבל תשמישי מצוה כגון ציצית שופר לולב נר חנוכה אפי' עשאן לכך לא מתסרי ומותר להשתמש בהן חול. ועי' סי' כ\"א מג\"א ס\"ק ו' ר\"ז אות ו'" + ], + [ + "כד) שם בהגה. לגוף הקדושה וכו' וגט לא מיקרי דבר שבקדושה. ב\"ח מ\"א שם קס\"ה סי' כ\"ה אות א' ודלא כהט\"ז ומה שהביא ראיה מא\"ה אינא ראי' עיין א\"ר אות ה' ובמש\"ז. ולפי זה אסור לכתוב גט על קלף המעובד לס\"ת אלא א\"כ התנה. ב\"ח עט\"ז לבו\"ש:" + ], + [ + "כה) ואם התחיל לכתוב על הקלף או על הנייר אסור לכתוב אח\"כ עליו דברי חול. מ\"א שם ה\"ב אות ב' א\"ר אות ו' ואפי' התנה ה\"ב שם פרמ\"ג בא\"א אות ו' קס\"ה שם:" + ], + [ + "כו) שם אזמניה ולא צר ביה וכו' אפי' עשה כיס מחדש לשם תפילין. ר\"ז אות ד':" + ], + [ + "כז) שם או צר ביה ולא אזמניה פי' שצר ביה לפי שעה ולא אזמניה להיות שם לעולם. מ\"א סק\"ז ה\"ב אות ד' ר\"ז שם." + ], + [ + "כח) שם שרי למיצר ביה זוזי. היינו שנטל ממנו התפילין אבל בעוד שהתפילין בו אסור. נימוקי יוסף ס\"ת נגמר הדין מט\"י סו' אות ב' בי\"ע שם אות י\"ג חיי עולם על הש\"ע סעי' ג' ודלא כר\"ז שם ועיין א\"ר אות ג' ומ\"ש עליו חיי עולם שם:" + ], + [ + "כט) שם כיס שצר בו מעות אסו' למיצר בו תפי' ואם עושה למטה במקום הנחת תפי' בתוך הכיס מדבר חדש שלא נשתמש בו שום חול ולמעלה חוץ למקום הנח' תפי' תופר בכיס הזה מדבר של חול מותר להניח בו תפי'. שו\"ת שע\"א חא\"ח סי' כ\"ח א\"ר שם בי\"ט שם או' י\"ד:" + ], + [ + "ל) חדשים מקרוב באו מהנוהגים ללבוש שתי זוגות כסדר רש\"י וסדר ר\"ת נהגו לקשור שני ראשי רש\"י ור\"ת בכיס א' ושתי ידות בכיס א' ונראה דאין לפקפק ביה כיון דבתחלת תשמישן בכיסים כן עשו הו\"ל כהתנה דשרי ול\"ד לתפי' ומעות דאסור לקשרן ביחד כמ\"ש רש\"י והר' הנמוקי דהרי הנה כי תרי לובשים יחד זה אצל זה וכבר כתבו משם המקו' דאלו ואלו דא\"ח וכחדא נפקין וכחדא שריין וכמש\"ל סי' ל\"ד בס\"ד ברכ\"י או א' בי\"ע בדיני תפי' דר\"ת או ט' ועיין בדברינו לעי' סי' ל\"ד או י\"ד:" + ] + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + 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[], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + [ + "א) סעי' ט' בהגה. אבל אין לחוש באיזה כתב כתובה. וכן הוא דעת מרן כדמוכח בב\"י וכ\"כ בי\"ד סי' תפ\"ח אלא מרן נקט לישנא דהרמב\"ם כדרכו דכך הם דברי הרמב\"ם הל' מגי' פ\"ב הל' ד' וכן הוא דעת הרשב\"א הביאו מאמ\"ר באו' ו' וכן הוא דעת הרדב\"ז בל' הרמב\"ם סי' קכ\"ו אבל לדעת הריא\"ז הביאו תוי\"ט פ\"ב דמגי' והתשב\"ץ בת' ח\"א סי' ח' והתוי\"ט והפר\"ח אות ט' סבירא להו אע\"פ שהכשירו שאר לשונות במגי' הכתיבה צריכה שתהיה אשורית שהוא כתב לה\"ק ולא שאר כתיבות. ולענין דינא נראה עיקר כסברת מרן ודעמיה דכשרה וכ\"כ הרב חק\"ל ח\"א סי' קל\"ד ער\"ה אות ט' בי\"ע אות ט\"ז אלא דלכתחלה יש לחוש לדברי ריא\"ז והתשב\"ץ והתוי\"ט והפר\"ח שלא לצאת י\"ח אלא במגי' הכתיבה כתב אשורית ולשון אשורית וכ\"כ החק\"ל שם בי\"ע שם [ומ\"ש ביאורי הגר\"א אות כ' על דברי ההגה שגגה היא הוא תמוה שהרי גדולי הפוסקים ס\"ל הכי הרשב\"ם והרשב\"א ומרן והרדב\"ז ומה שהקשה ממתני' עד שתהא כתובה אשורית וכו' עיין מה שתירצו התוי\"ט ושכנה\"ג הגה\"ט אות א' בסי' תרצ\"א שו\"ג אות י\"ו מאמ\"ר שם ער\"ה שם חק\"ל שם:]" + ], + [ + "ב) י\"א הא דאפי' בכתב אחר כשרה היינו דוקא בכתובה גם הלשון לשון אחר אבל אם כותבה בלה\"ק צריך לכותבה דוקא בכתב אשורית ואם כתבה הלשון בלה\"ק והכתב אינו אשורית פסולה. הרדב\"ז ללשונות הרמב\"ם סי' קכ\"ו וכ\"כ בי\"ע אות י\"ז בשם חסדי דוד אבל מרן בב\"י דחה סברה זו וכתב דאנן לא קפדינן אלא שלא תהא כתובה בלשון אחר כדי שלא יהיה כקורא על פה אבל כל שכתובה באותו לשון אע\"פ שכתובה בכתב אחר לית לן בה: וכתב בי\"ע שם דסברת מרן עיקר:" + ] + ], + [ + [ + "א) סעי' א' אין כותבין וכו' על הגויל או על. הקלף כס\"ת ואם כתב על הדוכסוסטוס פסולה כמו בס\"ת דכן פסק מרן בכ\"מ כדעת הרמב\"ם שכתב בהל' תפלין פ\"א הל' ט' אסור לכתוב ס\"ת על הדוכסוסטוס. ביאור הגר\"א אות א' ועיין פרמ\"ג במש\"ז אות א' ויש מכשירין תשובת הרדב\"ז בל' הרמב\"ם סי' קכ\"ה ערך השולחן אות ב' בי\"ע בדיני כתיבת מגי', אות ב' וכן אם כתבה חציה על הגויל וחציה על הקלף כשרה בדיעבד הרדב\"ז שם ער\"ה שם בי\"ע שם וכתב בי\"ע שם דה\"ה אם כתב חציה על הגויל או על הקלף וחציה על הדוכסוסטוס דכשרה:" + ], + [ + "ב) שם ואם כתבה במי עפצים וכו' עתה נוהגים הסופרים לעשות את הדיו אפי' לכתחלה ממי עפצים וקנקנתום. עיין בדברינו ליו\"ד סי' ער\"א אות ט\"ו וי\"ז:" + ], + [ + "ג) מגלה הדפוסה פסולה. ב\"ח פר\"ח אות ב' א\"ר אות ה' קה\"ס סי' כ\"א אות ז' בלשכ\"ה שערי אפרים שער ו' אות נ\"ט. ואם כבר הדפיסו מגי' על קלף צריך לגונזו כי הרואה אותם על קלף כתבנית מגלות הכתובות יסבור דכשרות ויקרא בהם ולא יצא י\"ח וברך לבטלה. אבל להדפיס תמורתם בנייר שרי דלא טעו בהו. ברכ\"י א' זכ\"ל אות מ' בי\"ע בדיני כתיבת מגי' אות י\"ח ועיין בדברינו ליו\"ד סי' רע\"א אות כ\"ד:" + ], + [ + "ד) שם וצריכה שרטוט וכו' וצריך לשרטט בכל שטה ושטה כמו בס\"ת. ד\"מ אות א' ח\"צ סי' צ\"ז פרמ\"ג א\"א א' ביאורי הגר\"א אות ג' חדושי רע\"ק שם קה\"ס סי' כ\"ח אות א' ובלשכ\"ה שם מלא\"ש כלל כ\"ד אות א' בחכמה ואות ג' בבינה. ועיין ער\"ה אות ד' דכתב דכן הוא דעת מרן ז\"ל וכ\"כ בי\"ע שם אות ג' וכ\"כ בספר הכוונות שער ואו בדרוש הפורים דרוש א' דדינא כס\"ת ומבואר בפע\"ת שער ר\"ח תנו\"פ פרק ו' לענין שרטוט ותגין וכן נוהגים פה בגדאד יע\"א לשרטט כל השורות כמו בס\"ת. ואם לא שרטט כל השורות אפי' בדיעבד פסולה קה\"ס שם בלשכ\"ה מלא\"ש שם בבינה ואם אין לו מגי' משורטטת כי אם ש\"א כתב בי\"ע שם יקרא בה אבל לא יברך עליה וכשיזדמן לו אח\"כ מגי' משורטטת יחזור ויקראנה בברכה כיון דרוב הפוסקים ס\"ל מגי' שאינה משורטטת כולה פסולה ואם כשיחזור ויקראנה במגי' כשרם לא ירצה לברך לחוש לדעת הא\"ח ולבוש דס\"ל דדי בש\"א אין מניחין אותו עכ\"ד. אבל נראה דלא יברך דכתב זכ\"ל ח\"א ה\"ב אות ס' וח\"ג אות ס' דלענין ס\"ב להקל לא אזלינן בתר רובא ואפי' אין הספק בברכה אלא בעשיית המצוה אפ\"ה אין לברך וכ\"כ לד\"א סי' ט\"ו או ח\"י:" + ], + [ + "ה) שם ואין העור שלה צריך עיבוד לשמה וכו' כתבו האחרונים דאין לסמוך על סברא זו כ\"א בשעת בשעת הדחק שאין לו מגי' אחרת ושלא לברך עלה פרמ\"ג א\"א אות ב' מלא\"ש כלל כ\"ד אות א' בחכמה ואו' ב' בבינה וכ\"פ רו\"ח אות א' להלכה כדעת הי\"א קה\"ס סי' כ\"ח אות א' ודלא כבי\"ע שם או\"ד. וכן נוהגים פה בגדאד יע\"א לעבד עור המגילה לשמה:" + ], + [ + "ו) סעי' ב' היתה כתובה וכו' או שכתבה עכו\"ם וכו' אם נכתבה ע\"י אשה או קטן או נכתבה בשמאל יש פוסלים. מעשה רוקח על הרמב\"ם הל' מגי' פ\"א וכן דעת מלאכת שמים כלל כ\"ד אות ג' בחכמה ויש מכשירין פר\"ח אות ג' מט\"י אות ב' מחב\"ר אות ב' ובי\"ע אות וא\"ו כתב וז\"ל לכן יראה עיקר דדינא הלכה למעשה דבכתבה אשה כשרה לקרות בה אפי' לכתחלה כיון שהיא ג\"כ חייבת בקריאתה אבל בכתבה קטן לכתחלה אין לצאת בה י\"ח אבל בדיעבד שכבר קרא בה או שאין לו מגי' אחרת כשרה עכ\"ל. אבל בשע\"ת כתב דגם בכתיבת אשה אם יש למצוא אחרת בקל יקרא בשניה בלא ברכה:" + ], + [ + "ז) ודינה כס\"ת וכו' וה\"ה לכל דבר למנין השטין ורוחב העמוד כדי לכתוב בו ג' למשפחותיכם ובין שטה לשטה כמלא שטה ובין תיבה לתיבה כמלא אות קטנה ושיעור גליון למעלה ג' אצבעות ולמטה ד' ובין דף לדף כמלא רוחב ב' אצבעות ויעשה שטותיה שוות, הגמ\"י פ\"ב להל' מגי' אות ן' מג\"א אות ג' א\"ר אות א' חיי\"א כלל קנ\"ה אות יו\"ד מלא\"ש כלל כ\"ד אות ח' בחכמה וי\"א שאין להקפיד במנין השיטין, קה\"ס סי' כ\"ח אות ד' בלשכ\"ה ועכ\"פ לא יפחות מי\"א שטין כדי שיהיה איש בראש דפא ועשרת בסוף דפא מלא\"ש שם בבינה אות ד' וי\"א דכי גמרינן מגי' מס\"ת היינו בדברי' שפסולי' בס\"ת אבל דברים שאין פסולים בס\"ת כגון אורך השטין בענין הדפין וכו' כיוצא בזה במגי' כשר אפי' לכתחלה מעשה רוקח על הרמב\"ם פ\"א מהל' מגי' מט\"י על סעי' ב' בד\"ה ודע ער\"ה אות ח' זר\"א ח\"א סי' ק' ועל זה סומכים פה בגדאד יע\"א שאין מקפידים במגי' על שיעור הגליון שלמעלה ושלמטה ושל בין דף לדף ובמנין השטין ושיעור היריעה לעשות כס\"ת משום דכל אלה הדברים אינם פוסלים בס\"ת בדיעבד, עיין יו\"ד סי' רע\"ג סעי' ה' וט\"ז סי' ער\"ב סע\"ק ד':" + ], + [ + "ח) שם ודינה כס\"ת וכו' מגי' שלא כתב בעמוד אחרון כ\"א ג' או ד' שטין והשאר חלק וגם לא סיים באמצע שטה רק בסופה כשר לקרות בה לכתחלה, זר\"א ח\"א סי' ק' מחב\"ר אות ד' ער\"ה אות ח' שע\"ח ש\"ו אות נ\"ו מלא\"ש כלל כ\"ד אות יו\"ד בבינה א\"מש כלל כ\"ב אות ג' בי\"ע באות י\"ד ומ\"ש הזר\"א שם בסוף הסי' והביאו בי\"ע שם דאם א\"א לגמור באמצע שטה שבסוף הדף אלא ע\"י המשכת האותיות לא אריך למעבד הכי, אין נוהגין כן פה בגדאד יע\"א אלא נוהגין להמשיך האותיות ולסיים בסוף הדף ובאמצע שטה ועיין בדברינו ליו\"ד סי' ער\"ב אות י\"א וי\"ג ועיין לעיל אות ז'" + ], + [ + "ט) שם לענין הקף גויל וכו' וח\"ת פסול בה לכ\"ע, כנה\"ג הגה\"ט סוף הסי' וכ\"כ האחרונים וכ\"כ מט\"י ואפי' במיעוטה פסול כמו בס\"ת ופר\"ח אות ב' כתב אם רובה כתובה בהכשר לא פסלה וכ\"כ לבו\"ש בגליון המגינים הנ\"מ ס\"ק א' ועיין בריכ\"י אות ב':" + ], + [ + "י) שם בהגה גם צריך לכותבה מן הכתב וכו' אם כתבה שלא מן הכתב אינו יוצא בה אלא בשעת הדחק דרכי משה ער\"ה אות ט' מלא\"ש כלל כ\"ד אות ב' בחכמה בי\"ע בדיני כתי' המגי' אות ח' אבל מותר להעתיק המגלה מאותה הכתובה ע\"פ. א\"ר סע\"ק ב' מלא\"ש שם ועיין הגר\"א אות ט\"ו וכתב מלא\"ש בשם הירושלמי דמגי' והביאה הגר\"א אם דאחר העתקה יגנוז אותה הכתובה ע\"פ ודוקא אם היא כתובה על עור אבל אם היא כתובה על נייר א\"צ לגונזה עיין לעיל אות ג':" + ], + [ + "יא) שם בהגה. ולהוציא כל תיבה מפיו וכו' עיין א\"ר סע\"ק ב' שחולק על המג\"א ופוסק שאפי' מעתיק מתוך הספר צריך להוציא כל תיבה מפיו ותפלין שאני כמ\"ש המג\"א עצמו סי' ל\"ב סע\"ק ל\"א וגם הגר\"א אות ט\"ז פליג על המג\"א ומביא ראיה מכל הפוסקים וכתב דלרבותא נקטו הפוסקים דגם במקרא לו אחר צריך להוציא מפיו וכ\"ש במעתיק מתוך הספר ע\"ש מלא\"ש כלל כ\"ד אות ח' בבינה ועיין בדברינו ליו\"ד סי' ער\"ד אות ז':" + ], + [ + "יב) שם הגה. כמו בס\"ת וכן צריך לכותבה לשמה דהיינו קודם הכתיבה יאמר הסופר הריני כותב לשם קדושת מגי'. מעשה רוקח על הרמב\"ם ה' מגי' פ\"א מלא\"ש כלל כ\"ד אות ג' בחכמה ואפי' בדיעבד מעכב. מער\"ק שם יעיין בדברינו ליו\"ד ראש סי' ער\"ד:" + ], + [ + "יג) שם הגה, ואם עשאן פתוחות פסולה וכו' ולא שנא בין אם עשה כולם פתוחות או מקצתן. שע\"א ?שם אות נ\"ג מלא\"ש כלל כ\"ד או ב' בחכמה ויש מכשירין בשעת הדחק שאין לו מגי' אחרת מג\"א סע\"ק ה' טי\"ת שע\"א שם מלא\"ש שם וכ\"כ ברכ\"י אות ז' דיש להכשי' בדיעבד זכ\"ל אות מ' בי\"ע בדיני כתי' המגי' אות ט' וכתב שע\"א שם ומותר לקרות בה בברכה וכ\"כ מלא\"ש שם ולבו\"ש סע\"ק ה' כתב דיש לברך עליה מכח ס\"ס ע\"ש וקה\"ס סי' כ\"ח אות ה' בלשכ\"ה כתב בשם הא\"ר דיש פרשיות פתוחות ויש פרשיות סתומות, ואלו הן הפתוחות ויאמר ממוכן, אחר הדברים האלה כשך, איש יהודי, אחר הדברים האלה גדל, ומרדכי ידע, ביום ההוא נתן, והנה אף כי אנחנו נוהגים בכולם סתומות מ\"מ נראה דבאלו אם נמצאו מקצתן או כולם פתוחות יכולים לקרות בה בברכות עכ\"ל, ועיין א\"ז הל' מגי' ומהר\"ם מינץ סי' ס\"א דיש קצת שנוי בענין הפ' ממה שכתב הא\"ח אבל פ' אחר הדברים האלה כשך, ואחר הדברים האלה גדל, כולם שווים דהווי פתוחה, ונפקא מינה דב' פרשיות אלו אם עשאן פתוחות בדיעבד לדידן דעושין כולם סתומות קורין בה בברכה לכ\"ע:" + ], + [ + "יד) שם הגה, ובדעיבד וכו' פי' מג\"א סע\"ק וא\"ו שאין לו מגי' אחרת או שכבר קרא בה והביאו א\"ר סע\"ק ד' וכתב לבו\"ש וז\"ל דלא תימא שכבר נכתבה ה\"ל דיעבד וא\"צ תיקון דודאי חייב לתקן אלא בשעת הדחק ואין פנאי לתקן מיד זה הוה דיעבד, וכ\"כ שכנה\"ג הגב\"י אות יו\"ד בדיעבד היינו דוקא אם כבר קרא בה אבל הגו\"ר כלל ד' סי' י\"ב כתב כיון שנעשית המגי' כבר כך מותר לקרות בה אפי' לכתחי' וכן דעת הזר\"א ח\"א סי' ק' והביאו עקרי הד\"ט סי' ל\"ו אות י\"ד ועיין בדברינו ליו\"ד סי' ער\"ב אות ז' ולקמן אות כ\"ה:" + ], + [ + "טו) שם הגה, ובדיעבד אין לפסול המגי' משום חסרות ויתרות וכו' עיין מט\"י שכתב לדעת מרן גם בדיעבד פסולה משום חסרות ויתרות והשמיט בה הספר אותיות שאני עי\"ש. אבל בי\"ע אות ז' חולק עליו וכתב דגם מרן מודה למור\"ם בזה דבדיעבד כשר וכ\"כ האחרונים דבדיעבד כשרה קה\"ס סי' כ\"ח אות ב' מלא\"ש כלל כ\"ד או' א' אמ\"ש כלל כ\"ב אות ד' וכן יתור תיבה אינו פוסל בה בדיעבד קה\"ס שם מלא\"ש שם אמ\"ש שם ולא כבי\"ד סי' פת\"ח:" + ], + [ + "טז) שם הגה, משום חסרות ויתרות וכו' וענין חסרות עיין א\"ז בהל' מגילה ותשובת מהר\"ם מינץ סי' ס\"א והביאו כנה\"ג בהגה\"ט ועיין א\"ר אות ט' ומנחת שי שע\"א ש\"ו אות נ\"א ויש קצת שנויים ומנהגנו פה בגדאד יע\"א כסברת המנחת שי הן בחסרות ויתרות הן באותיות גדולות וקטנות, וכתב מלא\"ש כלל כ\"ד אות ה' בחכמה וז\"ל יש להסופר הכותב את המגי' להעתיקה מספר מוגה ומתוקן מכל טעות הן בחסרות ויתרות הן באותיות גדולות וקטנות הן בשאר תיבות המגי' עכ\"ל:" + ], + [ + "יז) שם וצריכה עמוד וכו' וצריך להניח ג\"כ בעושה קלף כדי לגלול על העמוד של עץ שהמגי' נגללת עליו, ב\"י לבוש סעי' א' וטוב ליזהר להניח עמוד חלק בסופה רו\"ח אות ג':" + ], + [ + "חי) שם וי\"א שאינה צריכה וכו' ואפי' חציה בתגי' וחציה שלא בתגין כשרה שו\"ג אות י\"ג והביאו כו\"ח או ד' אבל הא\"ר אות ה' כתב דאין לסמוך על סברת י\"א כ\"א בשעת הדחק שאין לו מגי' אחרת, וכ\"כ מלא\"ש כלנ כ\"ד אות ב' וי\"א דבלא תגין אינם אותיות כלל עיין עקרי הד\"ט אות י\"ט ויש לחוש לכתחלה:" + ], + [ + "יט) שם בהגה, ונהגו לתייגה וכו' וכ\"כ האחרונים וכן הוא ע\"פ קבלת האר\"י ז\"ל עיין לעיל אות ד' וכן נוהגים פה בגדאד יע\"א:" + ], + [ + "כ) שם גם נהגו שלא וכו' ואנחנו אין לנו אלא דברי מרן ז\"ל וכ\"כ שכנה\"ג הגב\"י אות ה' דבספרד נהגו כמ\"ש המחבר וכ\"כ הרב מט\"י סוף דין ב' שו\"ג אות י\"א ועיין רו\"ח אות ג' וכן הוא עפ\"י קבלת האר\"י ז\"ל בס' פרי עץ חיים שער ר\"ת חו\"פ פ\"ו וכתב שם מט\"י דבדיעבד אם קרא בה בלא עמוד יצא י\"ח לכ\"ע אבל השו\"ג כתב דלכ\"ע בלא עמוד פסולה על כן אם יש למצוא אחרת יקרא בשניה בלא ברכה עיין לעיל סוף אות ד':" + ], + [ + "כא) סעי' ג' אלא מניח חלק וכו' וצריך שיהיה החלק אשר ביניהם כשיעור ט\"א וא\"ל פסול וי\"א דבעינן שיהיה החלק ביניהם כפלים מן הכתב אמ\"ש כלל כ\"ב אות ב':" + ], + [ + "כב) סעי' ד' צריך להאריך בוא\"ו דויזתא וכו' עיין ב\"י דג' פירושים יש בדבר לדעת הר\"ן והרא\"ה ז\"ל צריך לזקוף ראשו הכפוף ולי\"מ דהרא\"ש קמא ואחרים דהר\"ן היינו שצריך להאריך בקריאתה ולי\"מ בתרא דהרא\"ש היינו בכתיבתה. ומ\"ש הר\"ן והרא\"ה שלא מצינו נמנית וא\"ו זו במסורת באותיות גדולות כתב השו\"ג אות י\"ז דבמקרא גדולה שבידינו הביא וא\"ו דויזתא במסורת אותיות גדולות ואולי במסורת שביד הר\"ן והרא\"ה ז\"ל לא נכתבה ואו דויזתא בהדי אותיות גדולות עי\"ש וסיים ולכן נתפשט המנהג לכתוב וא\"ו זו גדולה וכ\"כ המנחת שי דבנוסחאות מדוייקים כתיבת יד הוא\"ו רבתי וכן ראיתי בנוסחאות כ\"י מאותיות רבתות. וכ\"כ בלבו\"ש ומש\"ז אות ג' דעכשיו נוהגים כדעת האומרים שיהיה הוא\"ו גדולה וכ' החיד\"א בפי' על מ\"ס פרק י\"ג הל' ז' י\"מ לכתוב הוא\"ו גדולה וי\"מ להאריך בקריאתה ועבדינן תרווייהו. וכ\"כ בי\"ע אות י\"ב לעשות שניהם וכן נוהגים פה בגדאד יע\"א לעשות שניהם לכתוב הוא\"ו רבתי וגם מאריכין בקריאתה ובדיעבד א\"ל האריך הוא\"ו דויזתא כשרה מג\"א סע\"ק ז' א\"ר אות ט' בי\"ע שם ויש פוסלים. פרמ\"ג א\"א אות ז':" + ], + [ + "כג) שם ואת בסופה פי' בסוף השטה אבל בסוף הדף יכתוב תיבת עשרת ב\"י לבוש (כתב השו\"ג אות י\"ט בין אם כתב השמות מימין והאתין משמאל. או האתין בימין והשמות בשמאל. תורה היא ואין לפוסלה בכך אך כבר נהגו לכתוב השמות בימין והאתין בשמאל כצורה שהביא רבינו בב\"י):" + ], + [ + "כד) בענין כתיבת בני המן צריך לכותבם בדף מיוחד דהיינו איש בתחלת העמוד ובראש השטה. ואת בסוף השטה וחלק באמצע. ואח\"כ פרשנדתא מצד זה ואת מצד השני וכן כולם. ובסוף הדף ויזתא מצד זה עשרת מצד השני. לבוש אות ג' ראש יוסף וכ\"כ נשמת אדם אות ב' דכן נהגו בכל תפוצות ישראל שע\"א ש\"ו אות נ\"ד ובפתחי שערים שם קה\"ס סי' כ\"ח אות ה' מלה\"ש כלל כ\"ד אות ב' בחכמה:" + ], + [ + "כה) ואם כתוב בה עשרת בני המן בחצי הדף איש בראש שטה ועשרת בסוף השטה אלא שאינו בסוף הדף שהיו כתובים שטות אחרות באותו דף פסולה. שכנה\"ג הגב\"י אות יו\"ד פר\"ח אות ד' א\"ר אות ח' וכן פסק החיד\"א בתוספות למ\"ס פרק י\"ג הל' וא\"ו וכתב שע\"א ש\"ו בפתחי שערים אות נ\"ד ולדבריהם נראה ה\"ה א\"ל כתב איש ואת בראש העמוד וכתב איזה שטות לפניהם עי\"ש ויש מכשירין בדיעבד (היינו אם כבר נכתב) גו\"ר כלל ד' סי' י\"ב זר\"א ח\"א סי' ק' מט\"י דין ג' בי\"ע אות י\"ג ויש מכשירין דוקא אם אין לו מגי' אחרת מג\"א סע\"ק ז' נשמת אדם אות ב' שע\"א שם אות נ\"ד קה\"ס סי' כ\"ח אות וא\"ו בלשכ\"ה מלא\"ש כלל כ\"ד אות יו\"ד בבינה ואות ג' בחכמה ולענין דינא אם אין לו מגי' אחרת וגם א\"א לו לתקן יקרא בה בל\"ב, עיין לעיל סוף אות ד'. ומ\"ש מט\"י שם אם עשה ב' תיבות לצד א' וב' ולצד ב' בדיעבד כשרה עיין תשב\"ץ ח\"ג סי' רע\"ג שכתב מגי' שתיבת ואת היתה כתובה עם השמות פסולה וצריך להחליף הדף עי\"ש:" + ], + [ + "כו) צריך לדקדק בתיבת עשרת שבסוף הדף שלא תהיה בולטת חוץ לשטה ב\"ח:" + ], + [ + "כז) מה שנוהגים הסופרים לכתוב עשרת בני המן מאותיות גדולות אינו מעיקר הדין שהרי לא נמנו במסורת בין הא\"ב גדולים אך הסופרים נהגו כן לפי שעל הרוב כותבין את המג' על דפין ארוכים ועשרת בני המן אינם אלא י\"א שיטין וצריך למלאת בי\"א שטין את כל הדף כמ\"ש לעיל וישאר חלק הרבה לבסוף או ריוח גדול מאוד בין שטה לשטה לכן כותבין אותיות גדולות למלאת הדף ואע\"פ שבדף אחר אין לעשות אותיות גדולות וקטנות כשאינו מקובל לבעלי המסורת לעשותם מ\"מ כיון שעשרת בני המן הם כותבים בדף מיוחד בפ\"ע אין להקפיד אף שהדפים אחרים הם כתובים בכתיבה דקה ודף זה בכתיבה גסה מ\"מ כשאין יריעות המגי' ארוכים שלא ישחת תואר העמוד כשיכתוב כתיבה בינונית קרוב לכתב של שאר הדפים מוטב לכתוב בכתיבה בינונית שע\"א ש\"ו אות נ\"ה קה\"ס כלל כ\"ח אות וא\"ו מלא\"ש כלל כ\"ד אות ב' בחכמה אמ\"ש כלל כ\"ב אות ב' וכתב אמ\"ש שם אנשי מעשה נוהגים לכתוב המגי' רק על י\"א שטין כמספר עשרת בני המן ועוד שטה אחת יתירה לתיבת איש ותיבת עשרת כידוע ובסך הכל המה י\"א בכדי שהכתב מעשרת ב\"ה יהיה בכתב אחד עם כתב המגילה:" + ], + [ + "כח) מה שנוהגים מקצת סופרים שבמקום שהשם הקדוש מרומז בר\"ת או בס\"ת עושים את האותיות ההם גדולות יש למנוע מלעשות כן לכתחלה ומ\"מ אין לפסול את הכתובות כן וקורין בהם אפי' לכתחלה שע\"א ש\"ו אות נ\"ה קה\"ס סי' כ\"ח אות ז' מלא\"ש כלל כ\"ד סוף אות ב' בחכמה אמ\"ש כלל כ\"ב אות ב' וכן יש למנוע מלהתחיל כל עמוד באות מיוחדת כגון ווי העמודים וכן יש למנוע מלהתחיל בשאר תיבות מיוחדות כמנהג קצת סופרים שכל זה אינו נכון שעי\"ז מקצרין ומאריכין האותיות והוא שלא כדין מלא\"ש שם ומה שנוהגים הסופרים פה עירנו בגדאד יע\"א לכתוב המגי' בראש כל דף המלך נראה מפני שמעתיקין ממגי' שמסודרת כך ואין מקצרים ומאריכים האותיות ודומה למ\"ש הפוסקים בענין ווי העמודים דנהוג עלמא לכתוב ווי העמודים מפני שיש ספרים שנדפסו מחדש ומסודרות כל דף מתחיל בוא\"ו ואין מרחיבים ומקצרים האותיות עיין בדברינו ליו\"ד סי' רע\"ג אות ט\"ז. אבל אם בא לסדר מדעתו ולכתוב בראש כל דף המלך הוא שלא כדין דא\"א שלא ירחיב ויקצר האותיות וכן אין להעתיק משאר קצת המגילות שאינה מסודרת יפה אלא יזהר להעתיק ממגי' שמסודרת יפה שאין בה אותיות ארוכות וקצרות:" + ], + [ + "כט) אם הסופר טעה וכתב ה\"א יתירה בתיבת ליהודים בין הוא\"ו ובין הדל\"ת ונמצא שם הויה ב\"ה באותיותיו. יכול למחוק רגלי הה\"א והדל\"ת וימשוך הגג ויהיה דלת ארוך כיון שלא כתבו כלל בכוונת השם אלא בכוונת ליהודים. ומי שחוכך בזה להחמיר יכול לגרור תיבה זו של ליהודים וישים מטלת במקומה ויכתוב תיבת ליהודים כתקנה. שב יעקב סי' נ\"ד שע\"א ש\"ו אות נ\"ב ובפתחי שערים שם קה\"ס סי' י\"ב סוף אות ב' בלשכ\"ה אמ\"ש כלל כ\"ב אות ג' ואם רוצה למחוק אותיות דים כתב שע\"א שם לא ימחוק עד שיגרור באות הה\"א שאם ימחוק תחלה אותיות דים יהיו אותיות השם נראים להדיא בלי שום ערבוב. ואם ימחוק אח\"כ רגלי הה\"א יהיה נראה כמוחק את השם. ומה\"ט נמי לא ימחוק תחלה אפי' הדל\"ת לבד אף שיהיו עדין אותיות ים מ\"מ אותיות רחוקים עתה מן התיבה שנראית כשם. ואם טעה ומחק תחלה אות דל\"ת או אפי' אותיות דים. מ\"מ יכול למחוק אח\"כ הה\"א שאין כאן ק\"ה כלל כיון שנכתבה הה\"א בטעות עי\"ש. והביאו קס\"ה שם. וכתב דאפי' אם נזכר הסופר מיד לאחר שכתב את הה\"א הזאת יכול למוחקה ולקדור עי\"ש:" + ], + [ + "ל) מגי' שכתובה ותפורה למפרע פסולה ואין יוצאים בה אפי' אם יקראנה כסדר מרכבת המשנה הל' מגי' בשם מהר\"ם דאנון. והרב מהר\"ב הלוי מספקא ליה בזה עי\"ש בספר מרכבת המשנה. והעלה הרב מהר\"י חזן בספר חק\"ל ח\"א סי' קל\"ג דכתובה למפרע פוסל במגי' דאין ספיקו של מהר\"ב הלוי מוציא מידי ודאי של מהר\"ם דאינון כ\"ש בספק להקל והודאי להחמיר. והביא דבריהם בי\"ע אות ט\"ו וכתב בשם מהר\"א מאי\"ו ז\"ל דלענין הלכא למעשה אם קרא בה צריך לחזור ולקרותם במגי' הכתובה ותופרה כתקונה. אבל לא יחזור ויברך עליה מאחר שלא בא הדבר מבואר בשום אחד מהראשונים והאחרונים וכתב הוא דכן עיקר ודלא כהרב מהר\"י חזן שכתב בספר חק\"ל ח\"ג ליו\"ד בסופי בהשמטות לאו\"ח דף קפ\"א עמוד ג' דנראה לי ברור שיברך נמי אלא מאחר שאין הדין ברור לגמרי אם ירצה שלא לברך אין מזניחין אותו וליתא דודאי דאין אנחנו מניחין אותו לברך כיון דברכות אינם מעכבות ואיכא למיחש מיהא לס\"ב לבטלה עכ\"ל ואע\"ג דהרב רו\"ח אות ז' החזיק דברי חק\"ל וכתב דלא כסברת בי\"ע אנן נקטינן כסברת בי\"ע דאין לברך דס\"ב להקל עיין לעיל סוף אות ד'." + ], + [ + "לא) סעי' ו' אם הטיל בה וכו' ויעשה ג' תפירות בראשה וכו' וכן על זה הדרך בכל חבור יריעה ויריעה מיריעות המגי' מעשה רוקח על הרמב\"ם פ\"ב מהל' מגי' הל' י\"א שו\"ג אות כ\"ב מאמ\"ר אות ד' מלא\"ש כלל כ\"ד אות י\"ב בבינה:" + ], + [ + "לב) סעי' ז' צריך להניח שיור וכו' ואם לא הניח שיור אלא תפר מראש היריעה עד סופה כשרה בדיעבד שו\"ג אות כ\"ג מט\"י. ועיין בדברינו ליו\"ד סי' רע\"ח אות וא\"ו:" + ], + [ + "לג) סעי' ט' מגי' שהיא נקודה וכו' ודוקא בדיעבד אבל לכתחלה אין לעשות כן. ב\"י מג\"א סע\"ק ט' שו\"ג אות כ\"ח וכ\"ט מט\"י ביאורי הגר\"א אות ל\"ה קה\"ס סי' כ\"ח אות ח' אמ\"ש כלל כ\"ב אות ג' בי\"ע אות כ\"ב וכתב שם השו\"ג אות כ\"ט דמדברי הג\"א וראבי\"ה והכל בו ור\"ת נראה דאפי' בדיעבד פסולה ולכן שומר נפשו ירחק מלכתוב ניקודים וברכות במגי' עי\"ש:" + ], + [ + "לד) שם ואינה נפסלת בכך. וה\"ה דמותר לכתוב הטעמים במגי' לש\"צ שאינו בקי בנגינה בע\"פ ואין שם מ' שיודע להקרות לש\"צ ולברך עליה. באר שבע סי' מ\"ז שכנה\"ג הגב\"י אות ג' מג\"א סע\"ק יו\"ד (ומה שמצויין במג\"א ב\"ח ט\"ס וצ\"ל ב\"ש) באה\"ט אות ט' פרמ\"ג א\"א אות י' בי\"ע אות כ\"ב אבל לכתחלה אין לנקוד הטעמים. א\"א שם אמ\"ש כלל כ\"ב אות ג' וכן אין לנקוד הטעם גם בין פסוק לפסוק א\"א שם אות ט' וכתב המג\"א שם ומ\"מ נ\"ל דאם אין הטעמים במגי' מותר לקרות בלא טעמים וכ\"כ בי\"ע:" + ], + [ + "לה) סעי' יו\"ד אם אין מגי' וכו' בחומש וכו' כי יש אומרים שיוצא בזה בשעת הדחק. טור ב\"י ודוקא שעשוי בגלילה כס\"ת ותופר בגידין אלא שיש בו פסול (והמגי' דבוקה בו לבו\"ש) אבל בחומשים שלנו שהן בקונטריסין כתובים משני עבריהם וכ\"ש ספרי הדפוס שלנו שאינם נכתבים דבר פשוט היא שאין יוצאים בה אפי' בשעת הדחק. ב\"ח שכנה\"ג הגב\"י אות ט\"ז מג\"א סע\"ק יו\"ד אבל הרב מט\"י פי' דחומש דהכא הוא בקונטריסין שלנו דאע\"ג דבעלמא פסולים בשעת הדחק שאני עי\"ש וכתב עליו בי\"ט אות כ\"ג דאין דבריו מוכרחים והעיקר כהב\"ח וכתב עוד בי\"ע שם ומיהו לפי מה שפסק מרן הש\"ע דקורין בו בלא ברכה פשוט דבשעת הדחק שאין לו אלא חומש שלנו דיקרא בו עכ\"ד. וכ\"כ מאמ\"ר אות ה' ועיין מ\"ש א\"ר אות יו\"ד פרמ\"ג א\"א או' י' ועיין מאמ\"ר באות הנז' דכתב דאף מג\"א יש להסכימו לזה:" + ], + [ + "לו) סעי' י\"א אם קרא במגי' וכו' עיין בי\"ע אות כ\"ה דמספקא ליה אם מותר לטול מגי' של חבירו שלא מדעתו ולקרות בה לצאת י\"ח משום דניחא ליה לאינש דליעבד מצוה בממוניה וצדד להכשיר. ולענין דינא כתב צריך להתישב בדבר ולענד\"נ דמגי' ישנה של גויל יש להקל דלא שייך בה כ\"כ הטעם שמא תקרע שכתב ההגה סי' י\"ד סעי' ד' ועוד כיון שאינו קורא בה כ\"א לצאת י\"ח לא חיישינן שמא תקרע עיין מ\"א שם סע\"ק יו\"ד והגם דכתב מ\"א שם דאפי' באקראי אסור פי' מחה\"ש שם דגזרינן קריאה מועטת אטו קריאה מרובה וכאן לא שייך דכיון שיצא י\"ח שוב אין קורא בה עוד אבל בחדשה לא. דחייס עלה דבקל תתלכלך ועוד עיין בסה\"ק כף החיים סי' י\"ד או' ל\"א:" + ] + ] + ], + "Yoreh De'ah": [ + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + [ + "הלכות ס\"ת יו\"ד סימן ע\"ר
א)
סעי' א' מצות עשה וכו' ואין רשאי למוכרו וכו' כתב ש\"כ סק\"א וז\"ל ב\"י כתב בשם ה\"ר מנוח דוקא ס\"ת העשוי לקרות בו ברבים אבל ספר יחידים שקורין בהם בעצמם מוכרים לעשות בדמים מה שירצו וכו' עכ\"ל וכ\"כ אמ\"ש כלל ט\"ז אות א' אבל מסתימיות דברי מרן ז\"ל שקבלנו הוראותיו משמע דאפי' יחיד שכותב ס\"ת לעצמו ולא הקדישה לקרות בה ברבים אינו רשאי למוכרה וכ\"כ עו\"ת בסי' קכ\"ג או' ל' וכן משמע מדברי מרן בסי' רפ\"ב סעי' י\"ח שהביא סברת האוסרים באחרונה משמע דהכי ס\"ל ואע\"ג דבאו\"ח סי' קנ\"ג סעי' יו\"ד כתב י\"א ואח\"כ כתב יש מי שאוסר וכתב א\"ר שם אות כ\"ב משמע דעיקר סברא ראשונה דרבים הם מ\"מ אין לנו להניח בשביל דקדוק זה סתמיות דברי מרן כאן ומ\"ש בס' רפ\"ב ואין חילוק בין קנאו כך בין כתבו לעצמו אסור למכור ברכ\"י אות יו\"ד ודלא כבל\"י" + ], + [ + "ב) שם ואפי' למכור ישן כדי לקנות חדש אסור וכו' כתב ב\"י בשם ה\"ר מנוח דחיישינן לפשיעותא שמא לא יקנה הלכך אם היה החדש כתוב והוא בבית הסופר ואינו חסר אלא נתינת דמים מוכר הישן לקנות החדש עכ\"ל וכתב הש\"כ אין זה עיקר ודעת כל הפוסקים נראה דאפי' בכהאי גוונא אסור וכמו שכתב בדרישה וב\"ח וכן כתב הר\"ן בהדיא דכיון לא מעלי לה בקדושתה אסור להחליף תורה בתורה דאינו רשאי למכור אלא שמעלה בקדושה, וכ\"כ הריב\"ש ומביאו ב\"י בא\"ח סי' קנ\"ג וכתב ב\"ח עוד ונראה דלאו דוקא למכור ישן כדי לקנות חדש אסור דה\"ה כשאחד הוציא מתחלה מעות משלו וקנה חייש עד שימכור אח\"כ הישן וישתלם מהישן נמי אסור דעיקר טעמא לאיסורא משום דליכא במכירה זו העלאה בקודש דדוקא כשמעלין בקודש הוא דשרי אבל כי ליכא העלאה אע\"ג דכי הדדי נינהו וליכא הורדה אלא דמחליף תורה בתורה נמי אסור עכ\"ל ונראה דכן הוא דעת מרן מדסתם וכתב ואפי' למכור ישן כדי לקנות חדש אסור דדעתו משום דליכא העלאה וכן כתב ט\"ז ב\"אח סי' קנ\"ג אות א' ועיין משבצות זהב. ואם החדש יש בו עדיפות דכשרות שרי למכור ולהפקיד דמיו עד שיקנה החדש, ברכ\"י אות ה' בשם בי\"ד סי' קל\"ט וכן משמע מב\"ח ש\"כ אות ג' שו\"ג אות ו' וכן אם החדש הדור יותר פ\"ת אות ו':" + ], + [ + "ג) בתשובת הריב\"ש הביאו הב\"י א\"ח סי' קנ\"ג כל ס\"ת שיש בו טעות אין בו קדושת ס\"ת ויכול למוכרו עי\"ש והביאו ג\"כ הרמ\"א לקמן סי' רפ\"ב סעי' י\"ח ובא\"ח סי' קנ\"ג סעי' ג' ועיין מג\"א שם או ג' ובתשובת ח\"ס סי' רע\"ט:" + ], + [ + "ד) כתב ברכ\"י אות ב', הרב מהר\"ר צבי אשכנזי בתשובותיו סי' קכ\"ג אסר למכור ס\"ת בהכרזה בבכה\"נ אבל מורינו הרב זר\"א י\"ד סי' ו' והרב שב\"י ח\"ב סי' צ\"א והרב פנים מאירות ח\"ג סי' מ\"ג חלקו על הרב מוהר\"ץ הנז' והתירו. ובספר בית לחם יהודא נטה לסברת מוהר\"ץ מטעם אחר ואינו מחוור עכ\"ל. ובק\"א בסי' הנ\"ז כתב וז\"ל כאשר יהיה האופן דשרי למכור ס\"ת אם הס\"ת בארון ובבית ונמכר דרך כבוד ע\"י גורל או הכרזה ויש הנאה להעלותו בדמים העלה הרב המפורסם מהר\"ר פינחם זלה\"ה בשו\"ת גבעת פינחם כ\"י בח\"א סי' כ\"ו דמותר והעיד שכן נהגו היתר באיטליא ורבני איטליא עשו מעשה בעצמם והסכים עמו לענין דינא מוהר\"ם ליפשיץ שם סי' ל\"א עכ\"ל זכ\"ל יו\"ד ערך ס' ועיין פרי הארץ ח\"ב יו\"ד סי' ט\"ז א\"א א\"ח סי' שכ\"ב אות א':" + ], + [ + "ה) סעי' ב' האידנא מציה לכתוב חומשי תורה וכו' כתב ב\"י לא בא הרא\"ש לפטור ממצות כחיבת ס\"ת אלא בא לחדש לנו חיוב כתיבת חומשים ומשניות וגמרות ופירושיהם ואסור מכירה שגם זה בכלל מצות כתיבת ס\"ת עכ\"ל ב\"ח ט\"ז לבו\"ש וכתב ברכ\"י אות ט' שכן מוכח מדברי גורי האר\"י ז\"ל וכן עיקר וכ\"כ רוח חיים אות ג' באור הגר\"א אות ד' בגליון הש\"כ הנדפס מחדש שו\"ג אות י\"ב קצור ש\"ע סי' כ\"ח זכ\"ל חי\"ד ערך ס' וי\"א דבזה הזמן אין חיוב לקנות ס\"ת פרישה אות ח' והביאו הש\"כ אות ה' ובש\"ת שאגת ארי' סי' ל\"ו והביאו פ\"ת אות יו\"ד כתב דבזה הזמן פטורים מכתיבת ס\"ת משום דאין בקיאין בחסרות ויתרות אמנם מהרח\"ו ז\"ל בש\"המ פ' וילך כתב וז\"ל יש נמנעים מלקיים מצוה זו מפני שני דברים האחת היא שאינם יודעים לכתוב וחושבים שעיקר המצוה הזאת לכתוב בידו. והשנית היא לפי שאין בזמנינו זה יודעים ובקיאים מחסרות ויתירות ופתוחות וסתימות כנ\"ז בגמרא (קדושין ל\"ד) הנה אני ראיתי למורי ז\"ל שצוה לסופר אחד שיכתוב לו ס\"ת אחד כמנהג ס\"ת שלנו ולא חשש למיעוט בקיאותינו בהם, גם לענין הכתיבה ציוהו שיכתוב כל הס\"ת ויניח גליון חלק בכל מקום של ההויות שיש בס\"ת והיתה כוונתו לכתבם בידו בכונה שנתבאר אצלינו והוא בזוהר בפ' ויקרא ובפ' אחרי כצד יכתבם יעו\"ש עכ\"ל והב\"ד הברכ\"י בשיו\"ב או' ב' יעו\"ש וכן עיקר, ואם ידו משגת חייב לקנות ס\"ת לקרות בו וגם משנה וגמ' ופירושיהם ואם אין ידו משגת ויבא עי\"ז לידי בטול תורה שאין לו ספרי גמרא ופוס' נ\"ל דלכ\"ע הם קודמים לס\"ת דבודאי תלמוד תורה חשוב יותר מכתיבת ס\"ת שהרי מוכרים ס\"ת כדי ללמוד תורה חיי אדם כלל ל\"א קצור ש\"ע שם:" + ], + [ + "ו) אם קנו ס\"ת בשותפות אם יוצאים ידי קיום מצות עשה של ועתה כתבו. עיין רוח חיים אות ו' פתחי תשובה אות א' אמרי שפר כלל ט\"ז אות א':" + ], + [ + "ז) המקדיש ס\"ת לרבים יש אומרים דאינו יוצא וי\"א דיוצא וטוב שלא להקדישו פתחי תשובה אות ג' יפה ללב אות א':" + ], + [ + "ח) שם ולא ימכרם וכו' כלומר דאין ראוי למוכרם אבל לא חמירי כס\"ת כן כתב מרן בב\"י ח\"מ סי' רמ\"ח וכתב שם דמעשים בכל יום שאדם מוכר ספריו והוו בכלל נכסיו. וכן פסק בש\"ע שם סעי' י\"א דשאר ספרים הוו בכלל נכסיו ברכ\"י אות יו\"ד שו\"ג אות י\"ג א\"ר בא\"ח סי' קנ\"ג אות כ\"ב פתחי תשובה אות י\"א יפה ללב אות וי\"ד ואפי' בס\"ת אם קנאה מתחלה למוכרה וכ\"ש אם קבלה בחוב מותר למוכרה לכ\"ע א\"ר שם:" + ], + [ + "ט) הקונה ס\"ת לא יברך שהחיינו אלא לובש בגד חדש בעת ההיא ומברך שהחיינו ויכוין לפטור הס\"ת לפי שיש חולקים ברכ\"י אות ח':" + ], + [ + "י) וכשמברך שהחיינו כדי לפטור הס\"ת יאחז את הבגד חדש או פרי חדש בימינו וס\"ת בשמאלו ויאמר ליקובה\"ו וכו' הריני בא לקיים מ\"ע של כתי' ס\"ת כמש\"ה ועתה כתבו לכם את השירה הזאת, ודרשו רז\"ל (סנהדרין כ\"א ע\"ב) שכל אחד מישראל צריך לכתוב לו ס\"ת משלו לתקן את שורש מצוה זו במקום עליון ויהי נועם וכו' ואח\"כ יברך שהחיינו על הבגד או על הפרי ויכוין לפטור בברכה זו את הס\"ת:" + ] + ], + [ + [ + "א) סעי' א' וצריך שיהיו העורות וכו' אפילו בדיעבד אם לא עבדן לשמן פסול הרמב\"ם פ\"א מה\"ת הל' י\"א ב\"י ב\"ח ש\"כ אות א' שו\"ג אות ו' אמרי שפר כלל ג' אות ב':" + ], + [ + "ב) שם מעובדין ע\"י ישראל לשם ס\"ת וכו' אבל תיקון הקלף והשרטוט אין צריך שיהא לשמה. טור ב\"י ב\"ח ש\"כ אות ב' לבוש אות א' שו\"ג אות ז' א\"ר בא\"ח סי' ל\"ב אות ט\"ו ודלא כבני יונה הביאו פ\"ת אות ח' שכתב דאם לא שרטט לשמה אף בדיעבד פסול וזה הוא דוקא לענין דינא אבל לכתחלה טוב לשרטט לשמה:" + ], + [ + "ג) שם שיאמר בתחלת העבוד וכו' ואם לא אמר בתחלת העבוד יאמר קודם גמר העבוד שהוא מעבד לשם קדושת ס\"ת. ט\"ז אות ג' שו\"ג אות י\"ב וי\"א דבעינן דוקא שיאמר בתחלת העבוד אבל אם לא אמר כן בתחלת העבוד אע\"ג שאח\"כ בגמר העבוד אמר וגמר העבוד לשמה אין להתיר מלא\"ש כלל ג' אות ג' בחכמה ואות ד' בבינה קה\"ס סי' ב' אות ב' ואות ז' בלשכ\"ה:" + ], + [ + "ד) ולא נקרא סייוע בעבוד אלא במעשה העבוד עצמו אבל לא במה שמסייע לתקן את העורות או להשחיר עורות של תפלין כי זה לא מעיבוד הוא ט\"ז אות ג' מג\"א בא\"ח סי' ל\"ב אות י\"א דב\"ש סי' י\"ט ר\"ז שם אות י\"ב פרמ\"ג מש\"ז אות ה' מלא\"ש כלל ג' או' ג' אניה דיונה פ\"ו אות א' קה\"ס סי' כ\"ג אות א' אמ\"ש כלל ג' אות ג' וכלל י\"ט אות א' ודלא כשו\"ת באר עשק סי' יו\"ד דמתיר:" + ], + [ + "ה) שם שיאמר וכו' ואם לא אמר בפירוש אלא חשב בלבו שמעבד לשם קדושת ס\"ת בדיעבד יש להכשיר הרמ\"ע סי' צ\"ד שו\"ג אות ח' א\"ר בא\"ח סי' ל\"ב אות ט\"ו עטז\"ק שם אשל אברהם אות י\"א פתחי תשובה אות ז' באה\"ג בסי' רע\"ד אות א' קסת הסופר סי' ב' סעי' ג' מלא\"ש כלל ג' בבינה אות א' וכן משמע מדברי מרן בא\"ח סי' ל\"ב סעיף ט' שכתב בזה הלשון טוב להוציא בשפתיו משמע דבדיעבד מחשבה סגי ועוד עיין לרבינו הגדול ח\"ר עבדאלה בת' לא\"ח סי' ז' והוא בסוף ספר זבחי צדק ח\"ב שנשאל במי שקדש השם במחשבה וכן בדבור העורות של סת\"ם אם מותר בדיעבד במחשבה לשמן וזו הלכה העלה כדעת רבינו זלמן סי' ל\"ב דכתיבה לכ\"ע בעי לשמה ופסול אפי' בדיעבד אם חשב לבד אבל בעבוד כיון דפלוגתא היא אי בעי לשמן בדיעבד כשר יעו\"ש. ועיין לקמן סי' ער\"ד אות א':" + ], + [ + "ו) ואם הכותים מעבדין על דעת ישראל לא סגי במחשבה אפילו בדיעבד עד שיוציא הישראל בשפתיו הרמ\"ע סי' צ\"ד א\"ר סי' ל\"ב אות ט\"ו עטז\"ק שם אשל אברהם שם אות י\"א מלא\"ש כלל ג' אות ה' בחכמה ובינה קסת הסופר סי' ב' סעי' ה' וכן סייעו קצת בסוף העבוד ולא אמר כלל לנכרי לא מהני א\"א שם ועיין לקמן אות יו\"ד:" + ], + [ + "ז) אם אמר בשעת העבוד לשם קדושת ס\"ת בלבד ואח\"כ רוצה לכתוב עליו תמו\"מ לדעת מרן בב\"י א\"ח סי' ל\"ב ובש\"ע שם סעי' ח' ורוב הפוסקים מותר ויש פוסלין עבודת הגרשוני סי' כ\"ה פנים מאירות ח\"ג סי' י\"א ויש לחוש לכתחלה עיין קה\"ס סי' כ' אות ד' אבל אם עבדו לשם קדושת תמו\"ם ואח\"כ רוצה לכתוב עליו ס\"ת לכ\"ע פסול ב\"י שם ט\"ז סי' ל\"ב סעיף ד' יד אהרן הגב\"י שם רבינו זלמן שם אות י\"א מלא\"ש כלל \" אות ב' קסת הסופר סי' ב' סעי' ד' מאיל המלואים באניה דיונה פרק ה' אות יו\"ד אמרי שפר כלל ג' או' ג':" + ], + [ + "ח) אם רוצה להתנות על העורות בשעת העבוד שיכתוב עליהם מה שירצה או שיהיה רשות בידו להוציאם לחולין יש חלוקים לכן המובחר לעבד את העורות בפרטות לשם קדושתן את אשר לס\"ת לשם קדושת ס\"ת ולא יכתוב עליו אלא ס\"ת בלבד ואשר לתפלין לשם קדושת תפלין ולא יכתוב עליו אלא תפילין ואשר למזוזה לשם קדושת מזוזה ולא יכתוב עליו אלא מזוזה ולא יוציא העורות לחולין אך אם אי אפשר לו לעשות כן יתנה בזה הלשון הריני מעבד עורות אלו לשם קדושת ס\"ת על מנת שאם איני רוצה לכתוב עליהם ס\"ת אכתוב עליהם תמו\"ם או אוציאם לחולין ואח\"כ אם רוצה לכתוב עליהם תמו\"ם כותב ואם לא היה לו עסק בהם מותר להוציאם לחולין אבל לא יאמר הריני מעבד עורות אלו לשם קדושת ס\"ת תמו\"ם דמדאורייתא אין ברירא ואם כלל הכל הרי עבד את העורות לשם קדושת תמו\"ם ואיך יכתוב על עור שעבדו לשם תמו\"ם ס\"ת דקדושה קלה לא מהני לקדושה חמורה י\"א הגב\"י סי' ל\"ב פ\"ת אות ט' ועיין מלא\"ש כלל ג' אות ב' בחכמה ובינה קסת הסופר סי' ב' סעי' ד' וסי' כ\"ה סעי' א' ובחקירה א' אות ל\"ח:" + ], + [ + "ט) אם מעבד עורות לאחרים או מעבד ומוכר יתנה בזה\"ל הריני מעבד עורות אלו לשם קדושת ס\"ת ע\"מ שיהא רשות בידי וביד הבאים אחרי כל מי שיגיעו עורות אלו בידו אם אינו רוצה לכתוב עליהם ס\"ת יכתוב עליהם תמו\"ם או יוציאם לחולין:" + ], + [ + "י) שם בהגהה. ואם מעבדן כותי יסייע הישראל מעט וכו' בדיעבד אפי' לא סייעו כלל אלא שאומר לנכרי שיעבדנו לשמו סגי בכך. ב\"ח ש\"כ אות ה' מג\"א או\"ח סי' ל\"ב סע\"ק י\"א וכ\"כ האחרונים. אבל דעת מרן בב\"י דדוקא מסייע הישראל בשעת העבוד אבל אם לא סייע פסול וכן דעת השו\"ג באות י\"א ועיין בא\"ח סי' ל\"ב סעיף ט' א\"ר שם סי' י\"א אות א'. וכן נוהגים פה בגדאד יע\"א כשלא היו עבדנין ישראל היו מסמנין העורות ונותנים אותם לתוך הסיד הישראל בידיהם ואומרים עורות אלו אנחנו מעבדין לשם קדושת ס\"ת וכו' ואומרים ג\"כ לגוי לעבדן לשם קדושת ס\"ת. ועיין בדברינו לא\"ח סי' ל\"ב אות ל\"ז:", + "וצריך שיאמר לנכרי שיעבדנו לשמו סמוך ברגע שהוא נותן את העורות לתוך הסיד ולא מהני מה שאומר לו קודם לכן ואם יש לנכרי פועלים ג\"כ נכרים אזי ג\"כ צריכים הפועלים ההם לעמוד שם כשהוא מצוה לעבדן לשמן מלא\"ש כלל ג' אות ה\"ו קה\"ס סי' ב' אות ה' ואע\"ג דמדברי מרן ב\"י משמע אם מניח ישראל בתחלה לתוך הסיד לשמה ולא אמר לנכרי כלום ואח\"כ מעבדן הנכרי הוי מעובדן לשמה מ\"מ מב\"ח משמע אם נותן ישראל עורות בעבוד ולא אמר לנכרי כלום אסור ויש לחוש לדבריו עיין פרמ\"ג א\"א סי' ל\"ב אות י\"א:" + ], + [ + "יא) ואם יש עבדנין ישראל לכתחלה יעבד ע\"י ישראל ואע\"ג דלדעת מרן אם ישראל מניחם לתוך הסיד מותר לעבד ע\"י גוי לכתחלה ואפי' ביש עבדנין ישראל מ\"מ יש מחמירין בית חדש לבוש א\"ח סי' ל\"ב סעי' ט' מחצית השקל שם סעי' י\"א רבינו זלמן שם סעי' י\"ב מלא\"ש כלל ג' אות ה' קסת הסופר סי' ב' סעי' ה' מאיל המלואים באניה דיונה פרק ו' אות ב':" + ], + [ + "יב) סעי' ד' כתב מקצתו על הגויל ומקצתו על הקלף וכו' עיין פ\"ת אות י\"ב שכתב בשם ספר חמודי דניאל כי לכאורה נראה דוקא מקצתו על הגויל ומקצתו על הקלף כלומר הרבה מגויל והרבה מקלף אבל לעשות מטלית אחת או שתים אין קפידא וכן כתב בתשובת יכין ובועז ח\"א סוף סי' כ\"ד ס\"ת של גויל חסר תיבות או פסוקים וגררו ממנו כמה שורות ונתלבן לא קרינן ביה מקצתו על הגויל ומקצתו על הקלף אלא דהוי כמנומר עי\"ש והביאו בספר לד\"א סי' י\"ז אות י\"ז וכתב שם אות י\"ח סופרים המגיהים מנהגם לגרור שטה כדי לכתוב תיבה או שתים שחסרות ואין לערער עליהם ואם יהיו הטעיות רבים באופן שיהיה הס\"ת כמנומר פסול וכן נוהגים פה בגדאד יע\"א אם נמצא טעות בס\"ת שחסר תיבה או שתים קולפים הגויל וכותבים על מקום הנקלף וצריך ליזהר באופן שלא יהיה מנומר:" + ], + [ + "יג) קלף שאחר עיבוד מושחין אותו בצבע לבן ועי\"ז הקלף חלק אין לפסול מטעם דמפסיק הצבע מאחר שהוא דבוק ואדרבא יש מצוה להתנאות במצות לקיים זה אלי ואנוהו, הרב פמ\"א ח\"ג סי' ל\"ב, והב\"ד הברכ\"י אות ו' זכ\"ל חי\"ד אות ס', אמנם מקום שנהגו כך בצבע הנ\"ז צריך ליזהר מאד בזה שיהיה הצבע הלבן דק הרבה שלא יהיה בו ממשות ע\"ג הקלף שאל\"כ ע\"י הגלילה והפתיחה יקפוץ מן הצבע הנ\"ז ויהיה פרודים באותיות ותפסל ויהיה ברכה לבטלה ח\"ו ועוד שאין מקיימין המצוה ואנחנו ראינו כמה פעמים שקפץ הדיו מן האותיות והיו פרודים ופסולים וע\"כ כל הירא וחרד לדבר ה' העוסק במלאכת הצבע הנז' צריך שישים יראת ה' לנגד עיניו תמיד לבל יהיה מחטיא את הרבים ח\"ו בביטול המצוה ובברכה לבטלה וישגיח מאד ע\"ז בעשיית הצבע שלא יהיה רע או עב ואח\"כ יגרום שיקפוץ דיו מן האותיות ויהיה פסולים ופירודים ויוקר החיוב מוטל על הב\"ד שבכל מקום ומקום להשגיח ע\"ז ועליהם תבא ברכת טוב:", + "סעי' ה'. ולא ישרטט בעופרת וכו' כתב הטור בשם ר\"י דמ\"ש במסכת סופרים מסרגלין בקנה לא בא לאפוקי סכין אלא עופרת וכיוצא בו שצובע עכ\"ל וכתב המרדכי בהלק\"ט בשם רבינו שמחה שלשון שרטוט הוא גומה וחריץ שיהא ניכר וקיים לעולם כגון לשרטט בברזל ולא סגי בשרטוט כדי שיהא ניכר לסופר שיכתוב בשוה יעו\"ש בב\"י שו\"ג אות כ\"ג ועיין בדברינו לא\"ח סי' ל\"ב אות לא:" + ], + [ + "יד) וצריך לשרטט קודם הכתיבה אבל אחר הכתיבה לא מהני ואפי' אם כתב איזה טעות וגררו ועי\"ז נמחק השרטוט צריך לשרטט מחדש ואח\"כ יכתוב לתקן הטעות. מלא\"ש כלל ה' אות א' קסת הסופר סי' ג' אות ה':" + ], + [ + "טו) סעי' ו' ס\"ת צריך שיכתבנו בדיו העשוי מעשן השמנים וכו' עתה הסופרים אין כותבים בזה הדיו מפני שהוא מתקלקל ונמחק בנקל. ברכ\"י אות ז' זכ\"ל יו\"ד ערך ס':" + ], + [ + "טז) כשבאים לתקן תיבות או אותיות בס\"ת הנכתב נכון לתקנם כעין הדיו שבו נכתב הס\"ת. ברכ\"י אות ח' פ\"ת אות ט\"ז זכ\"ל שם:" + ], + [ + "יז) שם ואם כתבו במי עפצים וכו' עתה העולם נוהגים לעשות את הדיו אפי' לכתחלה ממי עפצים וקנקנתום ב\"י א\"ח סי' ל\"ב ר\"ז שם אות ד' קה\"ס סי' ג' אות א' מלא\"ש כלל ד' אות ב' ג' ועיין א\"ח סי' ל\"ב סעי' ג' ובדברינו (שם אות י\"א י\"ב י\"ג י\"ד אבל עפצים לחוד או קומוס וקנקנתום אפי' שניהם יחד פסולים מלא\"ש שם אות ב' ועיין מטה יהודה סי' תרצ\"א אות א' וכן נוהגים פה בגדאד יע\"א מביאין עפצין ושורין אותם במים או מבשלים אותן ואח\"כ נותנין בתוכה קנקנתום שקורין בערבי זא'ג (וכ\"כ הערוך קנקנתום בלשון ישמעאל אל זאגא) כדי שתהיה שחורה:" + ], + [ + "יח) אפי' כתב מתחלה בדיו שחור ואחר זמן נשתנה מראיתו ונוטה למראה אדמומית או שהכהה מראיתו עד שאינו שחור עוד אפי' אות אחת פסול וצריך להשגיח על זה כי הוא שכיח טובא. מלא\"ש כלל ד' אות ב' בחכמה קסת הסופר סי' ג' סעי' ב' ובתפילין ובמזוזה אסור לחזור ולתקנם משום שלא כסדרן מלא\"ש כלל ח' אות ה' בחכמה ובינה שם קסת הסופר סי' ט' אות ט'. ועיין בדברינו לא\"ח סי' ל\"ב אות ק\"מ קמ\"א קמ\"ב:" + ], + [ + "יט) שם בהגהה. וכן אסור לכתוב שום שם וכו' ואם כתב שם בשאר מיני צבעונים או בזהב אסור למוחקו. ברכ\"י סי' רכ\"ט אות י\"ב פ\"ת אות י\"ח:" + ], + [ + "כ) יכול הסופר להניח בס\"ת שמות הקודש פנויין ולכותבן אח\"כ בקדושה ובלבד דלא לתחזי כמנומר שיהיה הדיו כדיו הכתוב מקודם והכתב ככתב הקודם שלא תהיה הכתיבה דקה וגסה יוסף אומץ סי' א' זכ\"ל ח\"ג אות ס' רוח חיים אות ג' מלא\"ש כלל ט' אות ל\"ב בבינה קסת הסופר סי' יו\"ד סעי' י\"ח ועיין אמרי שפר כלל ט\"ו אות ח' ברכ\"י סי' רע\"ו אות ד' ועיין לקמן סי' רע\"ו אות ו' כוונת כתיבת השם ולעיל בסי' ל\"ה:" + ], + [ + "כא) סעי' ז' ס\"ת צריך לכותבו בימין וכו' ואם שולט בשתי ידיו נמי צריך לכתוב בימין ואטר יד שמאל דידיה הוא ימין ואם כ' בימין פסול כמו בתפלין בא\"ח סי' ל\"ב סעי' ה' ש\"כ אות י\"ב שו\"ג אות כ\"ט קסת הסופר סי' ג' סעי' ז' אמרי שפר כלל כ' אות ה':" + ], + [ + "כב) אין לכתוב הס\"ת ואף לתייג התגין בבתי ידים אף שראשי אצבעות הבתי ידים חתוכים בשגם הקור גדול, כי אינו כבוד לס\"ת ברכ\"י אות יו\"ד פתחי תשובה אות י\"ט, ויש מתירין אמ\"ש כלל ב' אות וא\"ו עי\"ש:" + ], + [ + "כג) שם בהגה. יש אומרים שיש לכתוב בקולמוס של קנה וכו' יש מתירין לכתוב בנוצה ומ\"מ מצוה מן המובחר לכתוב בקולמוס של קנה וכן אמרו חז\"ל שזכתה קנה ליקח ממנה קולמוס לס\"ת ואין לגזול ממנה מה שזכתה מאיל המלואים באניה דיונה פרק יו\"ד אות ג' קסת הסופר סי' ג' סעי' ה' בלשכת הסופר מלא\"ש כלל ד' אות ד' וכן נוהגים פה בגדאד יע\"א לכתוב בקולמוס של קנה ואין להקל דאף למתירין לכתוב בנוצה לא התירו אלא משום שאין להם קנים חזקים כ\"כ ואם יעשו מהם קולמוסים יצטרך הסופר לתקנם על כל שורה ושורה ועי\"ז יהא הכתב משונה בכמה שנויים לשכת הסופר שם מלא\"ש שם אמרי שפר כלל ד' אות ג' אבל במקום שיש להם קנים חזקים אין לכתוב אלא בקנה:" + ], + [ + "כד) שם שיש לכתוב בקולמוס של קנה וכו' כתב הט\"ז שמעתי אומרים שאין בספרים הנדפסים קדושה כמו הנכתבים בכתב ולי נראה שאין חלוק בזה כלל שמעשה הדפוס הוא קודש ככתב ומביא ראיות מהש\"ס דמוכח דהדפוס מקרי שפיר כתיבה ומשמע מדבריו דכשר לכתחלה לכתוב ס\"ת ע\"י הדפוס ויש עוד פוסקים דסבירא להו הכי. עיין ער\"ה סי' תרצ\"א אות א' אבל אחרונים העלו להלכה דהדפוס לא מקרי כתיבה. זרע אמת ח' יו\"ד סי' קי\"ז חוות יאיר סי' קפ\"ד עקרי הד\"ט ח\"א סי' ל\"ו אות נ\"ג מאיל המלואים באניה דיונה פרק יו\"ד אות ו' פתחי תשובה אות כ' קסת הסופר סי' כ\"ח אות ז' בלשכ\"ה ועיין בדברינו לסי' תרצ\"א אות ג' דיש עוד כמה פוסקים דפוסלים הדפוס:" + ] + ], + [ + [ + "א) סעי' א' אין עושין וכו' ברוחב הגודל של יד וכו' כתב הרמב\"ם פ\"י מהל' ס\"ת דין ט' רוחב גודל האמור בכל השעורים האלו ובשאר שיעורי התורה כולה הוא גודל אדם בינוני וכבר דקדקנו בשיעורו ומלאנו רוחב שבע שעורות בינוניות זו בצד זו בדוחק והם באורך שתי שעורות בריוח, ש\"כ אות א' ברכ\"י אות א' שו\"ג אות ג':" + ], + [ + "ב) שם בהגהה. והעמוד שבתוך הספר וכו' מדברי הרמ\"בם פ\"ט משמע בהדיא דהקף ששה טפחים בלא העמודים הם ולכך סתם לן מרן הכא ולא הזכיר אלא הקף גוילים בלבד שו\"ג אות ה' וכן הסכימו האחרונים מאיל המלואים באניה דיונה פרק י\"א אות ה' קסת הסופר סי' י\"ג סעי' א' מלא\"ש כלל יו\"ד אות א' בחכמה ואות ג' בבינה פ\"ת אות ג':", + "ועיין הרמב\"ם פרק ט' מהל' ס\"ת איך יהיה עשיית הס\"ת שיהא ארכו כהקפו לא פחות ולא יותר ועיין בתשובת פאר הדור להרמב\"ם סי' ס\"ו מלא\"ש כלל יו\"ד אות ב' בחכמה ובבינה אות ד':", + "וכל זה לנוי אבל בדיעבד אם לא עשה ארכו כהקפו כשר. שו\"ג אות א' מאיל המלואים באניה דיונה פרק י\"א אות ו' מלא\"ש כלל יו\"ד אות א' בחכמה וכן בגויל אם לא עשה ארכו ששה טפחים או עשה יותר מששה טפחים כשר ט\"ז אות ד' לבוש אות א' מלא\"ש שם קסת הסופר סי' י\"ג סעיף א' פ\"ת אות ב' ומ\"מ אין הדר לקרות בצבור פחות מו' טפחים עיין פ\"ת שם." + ], + [ + "ג) סעי' ב' אורך כל שטה וכו' שיעור זה בין כתיבה גסה בין כתיבה דקה לבוש אות ב' מאיל המלואים באניה דיונה פרק י\"ב אות ו' וכן משמע מדברי מרן מדסתם וכתב ג\"פ למשפחותיכם ולא חלק בין גסה לדקה דדעתו כהרמב\"ם דלא מחלק בין כתיבה גסה לדקה כמ\"ש הגהות מימוניות ועיין שו\"ג אות ו':" + ], + [ + "ד) שם ולא תהיה קצרה וכו' אם אין רוחב השטה כשלשים אותיות מאותו הכתב פשוט הוא דכשר. ברכ\"י אות ב' זכ\"ל ערך ס':" + ], + [ + "ה) שם כדי שלא יהיו עיניו משוטטות בכתב, ואם הם רחבות עד שהעינים משתבשות כשר בדיעבד ברכ\"י אות ג' זכ\"ל שם." + ], + [ + "ו) צריך שיהיו שוים ברוחב אחד כל הדפין כי זה נוי לס\"ת חוץ מדפי השירה מאיל המלואים באניה. יונה פרק. י\"ב או' ז' מלא\"ש כלל יו\"ד אות ה' בחכמה:" + ], + [ + "ז) סעי' ג' אין עושין יריעה פחות מג' דפין וכו' כל זה לכתחלה אבל בדיעבד יריעה בת ב' דפין או אפי' בת דף א' כשר. תשב\"ץ ח\"ב סי' צ\"ג מהר\"ם מינץ סי' י\"ב דבר שמואל סי' שי\"ו שכנה\"ג הגה\"ט אות ב' שבו\"י חי\"ד סי' פ\"א עטרת חכמים חי\"ד סי' כ\"ב פמ\"א ח\"ב סי' קע\"ט ברכ\"י אות וא\"ו מלא\"ש כלל יו\"ד אות ה' בבינה זכ\"ל חי\"ד ערך ס' פ\"ת אות ה' וכיון שנכתבה היריעה הוי דיעבד וכשר ט\"ז סע\"ק ד' באה\"ט סע\"ק ד' אמת ליעקב במשפט היריעה אות א' שבו\"י שם לד\"א סי' י\"ז אות א' פ\"ת שם בית מנוחה בדיני היריעה אות א':", + "ויש אומרים דכתיבה לחוד לא מקרי דיעבד אלא א\"כ נתפרה היריעה בס\"ת ח\"ס חי\"ד סי' רנ\"ז וכ\"מ בעטרת חכמים שם וכל שנעשה כך מותר לקרות בו לכתחלה עיין גו\"ר חא\"ח כלל ד' סי' י\"ב ולקמן סי' רע\"ג אות ח:" + ], + [ + "ח) יריעה של ס\"ת בת ה דפין שנפסלו ממנה ג' דפין צריך להחליף כל היריעה ולא די שיחליף ג' דפין שנפסלו ולהשאיר ב' דפין ביריעה אע\"ג די\"א כל שנכתבה היריעה מקרי דיעבד דוקא שכתב מתחלה יריעה בת ב' דפין אבל הכא דכבר הפיסול לפנינו ביריעה לא קפדינן למנוע הגניזה וחוששין יותר לנוי הס\"ת שיהא כשר לכתחלה ולא לעשות יריעה בת ב' דפין אבל אם היריעה בת ששה דפין בענין שאפשר לתקן לחתוך ולחלק לשנים מתקנים וכן כשכותב יריעה חדשה בת ד' דפין וטעה בדף רביעי בענין שנפסל יכול לחתוך דף רביעי וישאר ג' ויכתוב מכאן ולהלן כתקונם, שבו\"י סי' פ\"א עטרת חכמים חי\"ד סי' כ\"ב ודלא כאמ\"ש כלל ט\"ז אות ה' דכתב אם נתקלקלה יריעה בת ה' דפין ויש בה ב' דפין טובים יחתוך הג' ויחליף וישאר הב':" + ], + [ + "ט) יריעה בת ה' דפין שנפסל ממנה ב' דפין והיריעה שאחריה לא היה בה כ\"א ג' דפין שאי אפשר לחתוך ממנה דף א' ולעשות ג' דפין וקשה בעיני הסופר בעל הספר להחליף כל היריעה בת ה' דפין כי אין ידו משגת ואם לא יכתוב יריעה בת ב' דפין יתעכב מלתקנן מותר לכתוב ב' דפין לכתחלה ואפי' דף א' תשב\"ץ ח\"ב סי' צ\"ג ברכ\"י אות ו' וכן הורה הרב עקרי הד\"ט סי' למ\"ד להתיר להחליף דף א' בלבד מפני שעת הדחק וכן הורה רבינו הגדול ח\"ר עבדאלה בתשובותיו ליו\"ד סי' כ\"ד והיא בסוף ס' זבחי צדק ח\"ב אם הוא בענין שאם לא יכתוב יריעה בת ב' דפין יגנז הס\"ת כי הסופר עני ואין לאל ידו ויש בו משום אל תשכן באהליך עולה מותר לכתוב ב' דפין לכתחלה עי\"ש:" + ], + [ + "י) שם אבל בסוף הספר וכו' וכן אם נתקלקל הדף החלק שגוללים על העמוד מותר לעשות דף א' לכתחלה בין בתחלת הספר בין בסוף הספר. תשב\"ץ ח\"ב סי' ל\"ג ברכ\"י אות ח' זכ\"ל ערך ס' אמרי שפר כלל ט\"ז אות ב' פ\"ת סי' רע\"ג אות ב':" + ], + [ + "יא) שם אפי' פסוק א' וכו' אע\"פ שאין בפסוק אחרון תיבות כמנין השיטין יעשה אותיות ארוכות כדי שתחזיק תיבה אחת ד' וה' שטין כדי שיסיים בסוף הדף, טור, ומשמע הא אם יש תיבות כמנין השטין יכול לכתוב בכל שטה תיבה אחת מיהו כל זה בסוף הספר כיון שא\"א בענין אחר אבל באמצע הספר אין לעשות כן להמשיך האותיות לא לארכן ולא לרחבן אלא יכתוב כהלכתן וכדלקמן סי' רע\"ג מיהו אם אירע שהסופר כתב כן לא נפסל בשביל כך, ש\"כ אות ו' באה\"ט אות ה' קסת הסופר סי' י\"ג סעי' ד' מלא\"ש כלל יו\"ד אות ג' בחכמה וה\"ה לענין המגילה כשיגיע קודם בני המן או בסוף המגילה מותר לעשות אותיות ארוכות או תיבה אחת בכל שטה דלא עדיפה מס\"ת וכן נוהגין פה בגדאד יע\"א להמשיך האותיות בסוף המגילה כדי לסיים בסוף הדף ובאמצע שטה ועיין בדברינו לסי' תרל\"א אות ח':" + ], + [ + "יב) סעי' ד' ומתכווין עד שיהיה לעיני כל ישראל וכו' לעיני כל ישראל צריך להיות בשטה אחת דוקא דהיינו לא יעשה לעיני בסוף השטה וכל ישראל בשטה אחרת, מלא\"ש כלל יו\"ד אות וא\"ו בבינה אמרי שפר כלל ט\"ז אות י\"ג:" + ], + [ + "יג) שם באמצע שטה וכו' ואם סיים לעיני כל ישראל בסוף השטה שבסוף הדף ולא שייר שיעור ט' אותיות פסול, באר שבע סי' ס\"ז שכנה\"ג הגה\"ט אות ג' א\"ר בא\"ח סי' קמ\"ג אות ז' אמת ליעקב דף ע\"ד ע\"א מאיל המלואים באניה דיונה פרק י\"ג אות וא\"ו ועי' שערי אפרים שער וא\"ו אות נו\"ן פתחי שערים שם לד\"א סי' י\"ז אות ט\"ז ואע\"ג שיש מכשירין פמ\"א ח\"ב סי' קע\"ט זרע אמת ח\"א סי' ק' כיון שרבו האוסרים הכי נקטינן:" + ], + [ + "יד) שם באמצע השטה שבסוף הדף ואם סיים בחצי הדף צריך להחליף אותו הדף ובסוף הספר אין צריך יריעה בת ג' דפין, זקן אהרן סי' קצ\"ב אמת ליעקב דף ע\"ד ע\"א לד\"א סי' י\"ז אות ט\"ו:" + ], + [ + "טו) נהנו הסופרים לעשות שטה פנויה למטה מהכתב ואם לא עשה כן אפי' בכל הס\"ת כולה בדיעבד כשר, פ\"ת אות ה' אמ\"ש כלל ט\"ז אות ב':" + ] + ], + [ + [ + "א) סעי' א'. ובין כל חומש וחומש ד' שטין פנויות וכו' אלו ד' שטין בין באמצע הדף בין בסופו בין בתחלתו או קצתן בסופו וקצתן בתחלתו ואפי' לכתחלה תשב\"ץ ח\"א סי' קע\"ה ברכ\"י אות ב' וכן נוהגין פה בגדאד יע\"א לסיים לכתחלה כל חומש בסוף הדף:" + ], + [ + "ב) וכל זה למצוה ולא לעכוב אבל אם לא הניח ריווח כלל פסול, דלא נפיק בין חומש לחומש מכלל הפרשיות דאם שנה צורתן פסול הס\"ת, הילכך אם לא שייר לפחות שיעור פרשה פתוחה פסול אפילו בדיעבד תשב\"ץ ח\"א סי' קע\"ה מלא\"ש כלל י\"א אות א' בחכמה קסת הסופר סי' י\"ד אות ב' פ\"ת אות א':" + ], + [ + "ג) ואם שייר ג' שטין או ב' או א' או לפחות שיעור פ\"פ בדיעבד כשר, מלא\"ש כלל י\"א אות א' בחכמה אמ\"ש כלל ט\"ז אות ט' פ\"ת אות א':" + ], + [ + "ד) סעי' ב' לא ימעט הכתב מפני ריווח שלמטה ולמעלה וכו' פירוש כגון שכבר שרטט כל העמוד מ\"ח או ס' שורות כפי המנהג שנוהגין הסופרים ולא דקדק שיהא מהשרטוט הראשון עד סוף הגליון למעלה ג' אצבעות ולמטה מהשרטוט האחרון עד סוף הגליון ד' אצבעות ואי אפשר לו לקלקל כל השרטוטין שעשה וישרטטנה מחדש ואם ישאיר מהשרטוט שלמעלה ושלמטה לא יהיה שוה השרטוט של יריעה זו עם שאר היריעות על כן הוא רוצה למעט בכך השטה העליונה והתחתונה שיכתוב כתיבה דקה כדי שישאר גליון כראוי לא יעשה כן שלא יהיה נראה הכתב מנומר אלא לא יקפיד על הגליון בדיעבד, פרישה אות ב' ט\"ז אות ב' לבוש אות ב' מלא\"ש כלל י\"א או' ב' בחכמה קסת הסופר סי' י\"ד אות ד':" + ], + [ + "ה) וכן לא ימעט הכתב מפני ריוח שבין שטה לשטה כגון אם שרטט באמצע הדף שני שטין דקין ואם יכתוב בכתיבה שהוא כותב לא יהיה ריוח כדי שיעור ביניהם לא ימעט הכתב מפני אותו ריוח לבוש אות ב' (ומ\"ש הלבוש ריוח כדי שיעור צ\"ל שאין ריוח כדי שיעור) שו\"ג אות ז' קסת הסופר סי' י\"ד אות ד' מלא\"ש כלל י\"א אות ב' בחכמה:" + ], + [ + "ו) שם ולא מפני ריוח שבין פרשה לפרשה. פירוש כגון פרשה סתומה שצ\"ל פתוחה באמצע וכתובה משני צדדין לא ימעט הכתב כדי להתחיל בסוף אלא יזדרז הסופר וישגיח מתחלה שיהיה לו ריוח כשיעור בלי שיצטרך לדחוק האותיות, מלא\"ש כלל י\"א אות ב' בחכמה קסת הסופר סי' י\"ד אות ה':" + ], + [ + "ז) ואם אירע לו כן נוהגין הסופרים לכתוב אותיות קטנות דהיינו שארכן של אותיות כשאר האותיות ואך רחבן ממעטין וכן אין ממעטין עובי הקולמוס ובזה חושבין שאין נקרא שנוי כולי האי ומפרשים שזה שאמרו חז\"ל שלא למעט הכתב וכן שלא להרחיבו היינו אם ממעטין או מרחיבין אורך ורוחב האות שזה הוי שנוי הניכר וכן אם לוקחין קולמוס אחר המשונה בעובי הוי שנוי הניכר אבל בלאו הכי לא מקרי שנוי ועל זה סומכין ודוחקין קצת וכן מרחיבין קצת כדי לסיים בסוף השורה ממש וכן שלא להוציא חוץ לשורה אפי' ב' אותיות במקום שאפשר שאומרים שיותר נוי הוא לספר לעשות הדף בשוה שלא תהיה שורה אחת נכנסת ואחת בולטת מהזהר להרחיב ולקצר כל שהוא באופן הנזכר שאינו משונה מחברותיה כ\"כ ועכ\"פ אין מרחיבין אותיות הכפולות שהם מנצפ\"ך וכן יש אותיות צריכים להיות מרובעים דוקא ועיקר האותיות שמרחיבים הם א' ד' ה' ל' ק' ר' ת' ולפעמים מרחיבין גם מ\"ם סתומה ואז לא ימשוך גגה לבד כ\"א גגה ורגלה בשוה ככל מ\"ם סתומה וצריך לדקדק עכ\"פ שלא תשונה האות מצורתה שלא יהיה רי\"ש כמו וא\"ו וכן בי\"ת או כ\"ף כמו נו\"ן וטוב מאד שלא יאריך שום אות פן תשתנה מצורתה מלא\"ש כלל י\"א אות ב' בחכמה קסת הסופר סי' י\"ב אות ה' ובלשכה אות ד' אניה דיונה פרק ט\"ו אמ\"ש כלל ט\"ז אות וא\"ו ומנהגנו פה בגדאד יע\"א אותיות שמרחיבים הם ל' ה' ד' ר' ת' ולפעמים עושים חי\"ת פשוטה ומרחיבים אותה ולפעמים מרחיבים מעט מ\"ם סתומה:" + ], + [ + "ח) סעי' ג'. לא יכתוב שתים בתוך הדף ושלשה חוץ לדף וכו' ואם כתב שלשה חוץ לדף כשר בדיעבד כדלקמן סעי' ה' ועיין א\"ח סי' ל\"ב סעי' ל\"ג ואפי' יש אחרת מותר לקרות בה, מרן ז\"ל בספר בדק הבית דרישה אות ג' ד\"מ אות א' כנסת יחזקאל סי' מ' פ\"ת אות ג' ואם אפשר לתקן ויהיה הכתב בשוה כמו כל השורות שלא יהיה מנומר מצוה לתקן ואם יהיה מחמת זה מנומר או דחוק הרבה זה גרע טפי מג' אותיות חוץ לשטה פ\"ת שם:" + ], + [ + "ט) שם אבל אם אין בה אלא שתי אותיות לא יכתבנה חוץ לדף ואם כתב אות אחת בתוך הדף ואות אחת חוץ לדף כשר ש\"כ אות ב' א\"ר סי' ל\"ב אות נ\"ג באה\"ט אות ב' אניה דיונה פרק ט\"ז אות ב' מלא\"ש כלל י\"א אות ג' בחכמה ודלא כהלבוש:" + ], + [ + "י) שם בהגה, ואפי' אם שתי האותיות וכו' ונראים כמו תיבה בפני עצמה וכו' ויש מתירין בזה ש\"כ אות ג' באה\"ט אות ג' ועיין מלא\"ש כלל י\"א אות ג' בחכמה קסת הסופר סי' י\"ד אות וא\"ו לשכת הסופר שם אות וא\"ו:" + ], + [ + "יא) יש אומרים שבתחלת, השטה מימין לא יכתוב לכתחלה כלל חוץ לשטה אפי אות אחד אמרי שפר כלל ט\"ז אות ג' בשם נחלת אריאל ויש מכשירין אפי' שתי אותיות מתיבה בת ה' אותיות או ג' אותיות בדיעבד דאין חילוק בין סוף השטה לתחלתה מלא\"ש כלל י\"א אות ז' בבינה בשם הרב בני יונה והביאו ג\"כ אמרי שפר כלל ט\"ז אות ג':" + ], + [ + "יב) סעי' ד' אם יכול לכתוב חציה וכו', עיין ש\"כ אות ד' שתמה על דברי מרן ז\"ל שבא\"ח סי' ל\"ב סעי' ל\"ג כתב יזהר שלא יכתוב ג' אותיות חוץ לשטה וכאן כתב אפי' ה' אותיות מותר לכתוב לכתחלה והניח בצ\"ע, ולק\"מ עיין כנסת יחזקאל סי' מ' והביאו פ\"ת או' ה' ועוד דשאני תפלין שהם שורות קטנות ומעוטות וגליון שלו מעט מגניא יותר, א\"ר א\"ח סי' ל\"ב אות נ\"ב ועוד נראה משום דס\"ת דלקריאה עומדת והפותחה קורא בה וא\"כ כשיקרא ידע שהוא חצי תיבה משא\"כ בפרשיות שבתפלין דלאו לקריאה עשויות א\"כ כשהוי ד' אותיות או ה' חוץ לדף נראה כתיבה גדולה ואסור, א\"נ י\"ל דדוקא בין דף לדף שרי משא\"כ בתפלין ש\"ר דליכא כ\"א דף א' א\"כ י\"ל דבזה אסור ואע\"ג דבשל יד שייך ג\"כ בין דף לדף מ\"מ משום דלא פלוג אפי' בשל יד יש לאסור מאיל המלואים פרק י\"ז אות ד':" + ], + [ + "יג) סעי' ה' כל אילו הדברים וכו' ואפי' כתב תיבה שלמה חוץ לדף אם הוא בסמוך לכתב השטה כשר בדיעבד רק שלא ימלא הכתב כל הגליון שבין דף לדף שאז לא ידע הקורא אם לקרות התוספת לתחלת השטה שבדף הב' או לסוף השטה שבדף הא' אבל כל שניכר מקומה בין בתחלה בין בסוף כשר בדיעבד מלא\"ש כלל י\"א אות ז' בבינה קס\"ה סי' י\"ד אות ח' אניה דיונה פרק ט\"ז אות ה' אמרי שפר כלל ט\"ז אות ג' אבל אם באמצע השטה יש חסרון וכתבו בין הדפין זה פסול אפי' בדיעבד ואפי' עשה סי' לידע להיכי שייך מה שבין הדפין לא מהני מלא\"ש שם בבינה:" + ], + [ + "יד) סעי' וא\"ו בהגה. יש סופרים מדקדקים לכתוב אותיות ביה שמו וכו' עיין ט\"ז סע\"ק ד' ש\"כ סע\"ק ה' בעניין אותיות ביה שמו. ועתה הכי נוהגין באותוית ביה שמו ואלו הן ב של בראשית י של יהודה אתה ה של הבאים אחריהם בים ש של שמור לך או של שני השעירים או של שמור ושמעת מ של מה טובו או של מוצא שפתיך ו של ואעידה בם מלא\"ש כלל י\"א אות ד' בחכמה קסת הסופר סי' ט\"ז אות ה' מאיל המלאים באניה דיונה פרק י\"ז אות ב' וכן נוהגים פה בגדאד יע\"א:" + ], + [ + "טו) ואם לא כתב ביה שמו בראש הדפין כשר הס\"ת. מרן ז\"ל בבדק הבית לבוש סעי' וא\"ו כנה\"ג הגב\"י אות ד' לד\"א סי' י\"א אות י\"ט מלא\"ש כלל י\"א אות ד' בחכמה קסת הסופר סי' ט\"ז אות ה' אמרי שפר כלל ט\"ז אות ז' אניה דיונה פרק י\"ז אות ג':" + ], + [ + "טז) שם בהגה, וכן קצת המדקדקים לכתוב בראש כל עמוד וא\"ו וקורין אותו ווי העמודים וכו' ועתה נהוג עלמא לכתוב ווי העמודים מפני שיש ספרים שנדפסו בחדש ומסודרות כל דף מתחיל בוא\"ו ואין מרחיבין ומקצרין האותיות וגם יש סוד גדול בכתיבת ווי העמודים והוא על פי הזוהר מקום שמואל בחידושיו ליו\"ד ברכ\"י אות וא\"ו שיו\"ב אות ג' לד\"א סי' י\"א אות י\"ט זכור לאברהם בהלכות ס\"ת אמ\"ש כלל ט\"ז אות ז' וכן נוהגין פה בגדאד יע\"א:" + ] + ], + [ + [ + "א) סעי' א'. צריך שיאמר הסופר וכו' ואם לא אמר כן בפירוש אפי' חשב בלבו פסול. לבוש אות א' א\"ר בא\"ח סי' ל\"ב אות ל\"ו עו\"ת שם אות ל\"א פרמ\"ג אשל אברהם שם אות ל\"ב רבינו זלמן שם אות ל\"א וכ\"כ הב\"ח בסי' רע\"ו לדעת מר\"ן וי\"א דאם חשב כשר בדיעבד ב\"ח סי' רע\"ו באה\"ג מלא\"ש כלל ט' אות א' בבינה קה\"ס סי' ד' אות א' וסברה ראשונה עיקר וכן פסק רבינו הגדול ח\"ר עבדאלה להלכה. עיין לעיל סי' ער\"א אות ה':", + "וכשמקדש הסופר על כתיבת הסתו\"ם או על כתיבת השמות או על עבוד העורות צריך שיאמר הקידוש מלה במלה בכוונת הלב וישוב הדעת ויראת שמים על פניו שאם יאמר אותו בגמגום או במהירות ובלא ישוב הדעת מוכרח שיחסר איזה תיבות או אותיות והענין משתנה ודבריו אינם מובנים והוי כעוף המצפצף שאינו מובן מה שאומר והוי כאלו כותב ומעבד בלא קידוש ואויה לו אויה לנפשו ביום הדין ואם יאמר אותו מלה במלה בכוונה ובמחשבה מאת ה' ישא ברכה" + ], + [ + "ב) אם כתב חצי אות שלא בקדושה ואח\"כ נזכר וקדש בין בכתיבת ס\"ת בין בכתיבת האזכרות בדיעבד יש להכשיר אבל אם כתב אות שלם בלא קדושה אין להכשיר, כן העלה להלכה רבינו הגדול ח\"ר עבדאלה בתשובותיו לא\"ח סי' ח' והוא בסוף ספר זבחי צדק ח\"ב:" + ], + [ + "ג) שם ומספיק לכל הספר. והמגיה אח\"כ שורה או יותר או אפי' אות אחת צריך שיאמר גם הוא שכותב לשם קדושת ס\"ת ולא סגי במה שאמר סופר ראשון ברכ\"י אות א' אשל אברהם אות א' לשכת הסופר סי' ד' אות ג' אמ\"ש כלל א' אות י\"ב ואפי' הסופר הא' עצמו אם מגיה אחר סיומו זמן מה צריך ג\"כ שיקדש מחדש עקרי הד\"ט חי\"ד סי' ל' אות ד' זכ\"ל בדיני ס\"ת." + ], + [ + "ד) כתב הט\"ז סע\"ק א' וז\"ל ובסמ\"ג כתב שיאמר עוד וכל אזכרות שבו לשם קדושת השם ע\"כ ונראה שכן נכון דשמא אח\"כ ישכח לקדש את השם במקומו עכ\"ל משמע שאם אמר בתחלת כתיבת ס\"ת וכל האזכרות שבו לשם קדושת השם ואח\"כ שכח לקדש את השם במקומו מהני אבל רוב הפוסקים חלקו עליו [עיין ז\"א ח\"א סי' ו' שמישב דברי הט\"ז] בזה וכתבו דלא מהני מה שאומר בתחלת הכתיבה ונכון שלא יאמר בתחלת הכתיבה וכל האזכרות שבו לשם ק\"ה כדי שיהא זריז וישים אל לבו בכל פעם לקדש את השם ואם אמר בתחלת הכתיבה וכל האזכרות וכו' ואח\"כ שכח לקדש באיזה שם נראה להחמיר דב\"ש סי' ע\"ו ברכ\"י סי' ער\"ו אות ג' מלא\"ש כלל ט' אות ב' בחכמה ואות ג' בבינה כה\"ס סי' יו\"ד אות ה' בלשכ\"ה ועיין לקמן סי' רע\"ו אות ד' [ומ\"ש קסת הסופר אות הנז' וז\"ל אבל בתורת השלמים לא כ\"כ עיין באו' שאח\"ז לענ\"ד אינו דמה שכתב בתורת השלמים לא על האזכרות אמר כן אלא על הס\"ת שכותב אותו לשם קדושת שמותיו של הקב\"ה שידוע שכל התורה שמותיו של הקב\"ה דאם איתא על קדושת האזכרות היה לו לומר וכל האזכרות שבו לשם ק\"ה ועוד לא היה לו לומר המפורשים והרמוזים והמצורפים אלא על דרך האמת אמר כן שיכתוב הס\"ת לשם שמותיו של הקב\"ה]:" + ], + [ + "ה) טוב בכל פעם שיתחיל לכתוב יאמר הריני כותב לשם קדושת ס\"ת משה וישראל ולשם קדושת כל שמותיו של הקב\"ה המפורשים והרמוזים והמצורפים לד\"א בתורת השלמים סי' י\"ח אות ט\"ו אמרי שפר כלל א' אות י\"ב:" + ], + [ + "ו) סעי' ב', שאסור לכתוב אות אחת שלא מן הכתב ואם כתב שלא מן הכתב יש אומרים שאסור לקרות בו כי אם בשעת הדחק ויש אומרים כשר בדיעבד ב\"י ש\"כ אות ג' באה\"ט אות א' מלא\"ש כלל ט\"ז אות א' בחכמה קס\"ה סי' ד' אות ה' אמרי שפר כלל י\"ד אות א':" + ], + [ + "ז) שם וצריך שיקרא כל תיבה בפיו וכו' ואף שמעתיק מתוך הספר או מקרא אותו חברו והוא כותב על פיו צריך ג\"כ שיוציא התיבה מפיו כדי שלא יטעה אבל בדיעבד אם לא הוציא התיבה מפיו אינו נפסל בכך ב\"י א\"ח סי' ל\"ב א\"ר שם אות מ\"ח שו\"ג אות ג' מלא\"ש כלל ט\"ז אות א' בבינה ואפי' בדברי פורעניות יש אומרים שצריך לקרות בפיו אמ\"ש כלל י\"ד אות ב':" + ], + [ + "ח) סעי' ד', צריך שכל אות תהא מוקפת גויל וכו' ס\"ת שנמצא בו נקב סמוך לגגו של יו\"ד של שם הויה ב\"ה באופן שע\"י הנקב הזה אין היו\"ד מוקפת גויל במקום הנקב אם נעשה הנקב הזה אחר שכבר נכתב כהוגן אין צריך שום תיקון ואם הוא ספק אימתי נעשה ג\"כ כשר מטעם ספק ספיקא ספק שמא נעשה אח\"כ ואם תמצא לומר שנעשה בתחלת הכתיבה שמה הלכה אינו פסול באינו מ\"ג רק כשנוגע באות אחר אבל לתקנו ע\"י שיגרור מקצת היו\"ד אינו נכון שאסור למחוק אפי' מקצת אות שלא לצורך תיקון ואפי' אם בודאי נעשה בתחלת הכתיבה ג\"כ קשה להתיר לגרור כי שמא הלכה שאינו מזיק מה שאינו מ\"ג וא\"כ אין הגרירה צורך תיקון נודע ביהודה מהדורא תניינא חי\"ד סי' קס\"ט פתחי תשובה אות ב':" + ], + [ + "ט) שם ויהיה בין תיבה לתיבה כמלא אות קטנה וכו' שיעור זה אינו אלא לכתחלה אבל בדיעבד אינו פסול אלא כשהם ממש כאחת על פי תינוק דלא חכים ולא טפש אבל אם אינו נראה כאחת ותינוק דלא חכים ולא טפש קורא אותם בשתי תיבות כשרה אפי' אין בין תיבה לתיבה כמלא אות קטנה וכן שיעור כחוט השערה בין אות לאות ולא יותר אינו אלא למצוה אבל במופרדות זו מזו יותר מכחוט השערה אינו מעכב ואינו פסול אלא א\"כ תיבה אחת נראית כשתים לתינוק דלא חכים ודלא טפש ב\"ח ט\"ז אות ב' ש\"כ אות ד' באה\"ט אות ב' ברכ\"י אות ב' זכ\"ל בדיני ס\"ת קסת הסופר סי' ז' אות ב' אניה דיונה פרק י\"ט אות ה' ו':", + "שם ולא יקרבם ביותר וכו' ואם קרב שתי תיבות אשר סוף התיבה הראשונה הוא מאותיות מנצפ\"ך השניות כגון אילו םןץףך יש מכשירים ויש פוסלים אמ\"ש כלל ו' אות א' ועיין קס\"ה שם בלשכ\"ה אות ג' שכתב בשם בנ\"י להכשיר עי\"ש ונראה בתו\"ם אם אירע כזה וא\"א לגרור בניהם יש לסמוך על המכשירין וכ\"כ שערי אפרים שער ה' אות י\"ז דבשעת הדחק יש לסמוך שלא להוציא ס\"ת אחרת עי\"ש והתו\"ם כשעת הדחק דמי במקום שא\"א לגרור ביניהם שלא להצריכן גניזה משום שלכ\"ס כמ\"ש בסי' ל\"ב אות ס']:" + ], + [ + "י) סעי' ה' בהגה, ויכול ליטול דיו מן האות הכתוב וכו' והוא כשנטלו לכתוב בו אות אחרת וכגון דלא ממעט השחרות מן האות, פ\"ת אות ד' מלא\"ש כלל כ\"ה אות יו\"ד בחכמה קסת הסופר סי' ד' אות יו\"ד אניה דיונה פרק כ' אות א' ב' אמרי שפר כלל ד' אות ב':" + ], + [ + "יא) שם או שרוצה לגלול הס\"ת ומותר לאבד אותו הדיו שנוטל מן האות בשביל שרוצה לגלול הס\"ת אבל לכתוב בו דבר חול אסור ומאותיות השמות שאינם נמחקים אסור ליקח דיו ולכתוב תיבה אחרת או להשליכו לאיבוד אם לא שהדיו רבה עליהם שיש לחוש לטשטוש פ\"ת שם קסת הסופר שם אניה דיונה שם אמ\"ש שם ומה שהקשה הט\"ז כבר השיג עליו נה\"כ וגם מאיל המילואים פרק כ' אות א':" + ], + [ + "יב) סעי' ו' צריך ליזהר בתיקון האותיות וכו' דיני \" האותיות והתגין והחק תוכות כבר נתבאר בהלכות תפילין בס\"ד:", + "ואם כתב בית או כף או קוף או ריש וכיוצא תחת כף פשוטה או נון פשוטה או תחת רגל של קוף וכיוצא בהם או אפילו לא כתב כ\"א הקו העליון של הבית או הכף תחת הכף פשוטה או נון פשוטה צריך לתקן ולא די בהפרדת הדיבוק בלבד ובתפילין ומזוזות יש בהם משום שלכ\"ס אם כתב אחריו כ\"א נדבק רגל הכף פשוטה לצד ימין של קו הבית או הכף ידמה לבית ארוכה ואם לצד קו שמאל ידמה ללמד והנון פשוטה אם נדבק רגלה לצד ימין של הכף כפופה או הבית תדמה לנון כפופה ואם לצד שמאל ידמה ללמד וכן רגל הקוף אם נדבק לצד קו שמאל של הכף או הבית ידמה ללמד. וכן כיוצא בזה צריך להשגיח בנגיעת האותיות משיטה זו לשיטה שתחתיה מפני שאותיות ארוכות הם כשרים כמ\"ש בא\"ה סי' קכ\"ה סעי' י\"ח בהגהה. וכ\"כ אמ\"ש כלל ז' אות ה' יעו\"ש ועיין פרמ\"ג א\"א סי' ל\"ב או' ל\"ג ודו\"ק, ונ\"ל דהכל לפי ראות עיני המורה והבקי בדיני צורת האותיות להבחין אם נשתנית צורתן:" + ], + [ + "יג) סעי' ז' ספר המנוקד פסול וכו', דוקא שהסופר עצמו נקדו בעת הכתיבה אבל אם נקדו אדם אחר לאחר שנכתב בכשרות והסירו ממנו הניקוד כשר מקור ברוך סי' ל\"ו שכנה\"ג הגב\"י או ז' נוב\"י מה\"ת חי\"ד סי' קע\"ב אמת ליעקב סי' כ\"א בדברים הפוסלים בס\"ת חידושי רע\"ק בגליון הש\"כ הג\"מ פ\"ת או' ח' קסת הסופר סי' ט\"ז אות וא\"ו ואפי' הסופר עצמו ניקדו אלא שניקדו לאחר שכתבו בכשרות והסירו ממנו הניקוד כשר שכנה\"ג שם אמת ליעקב שם פ\"ת שם," + ], + [ + "יד) אם יש ספק אם הסופר שכתב הס\"ת ניקדו או אחר מוקמינן הס\"ת בחזקתו והשתא הוא דאתרע דהסופר בקי בדינים ולא ינקד הס\"ת ואמרינן אדם אחר נקדו ואם הסירו ממנו הניקוד כשר ומיהו אם דבר מועט הוא כגון יריעה א' או ב' טוב לסלקם ואפי' ידעינן בודאי שנעשה אחר כתיבת הס\"ת מקור ברוך סי' ל\"ו שכנה\"ג הגב\"י אות ח':" + ], + [ + "טו) שם וכן ספר שיש בו כל פיסוק פסוקים פסול ואם הסירו ממנו הפיסוק יש אומרים דכשר ט\"ז סע\"ק ז' דבר שמואל סי' פ\"א, ויש אומרים דפסול לבוש אות ז' שו\"ג אות י\"ב מקור ברוך סי' ל\"ו בי\"ד חי\"ד סי' קל\"ו מהר\"ם בן חביב בספר עזרת נשים בקונטרים שמות הגיטין בשם ג'מילה. וה\"ה אם עשה בו טעמים פסול ואפי' הסירם דדין הטעמים. כדין הנקודות, מקור ברוך שם בי\"ד שם נוב\"י מה\"ק חי\"ד סי' ע\"ר ודוקא אם הסופר עצמו עשה בו הפיסוק או הטעמים אבל אם אדם אחר עשה בו הפיסוק או הטעמים והסירם ממנו כשר מק\"ב שם א\"ל שם שכנה\"ג שם:" + ], + [ + "טז) ס\"ת שאין לה נקודות הראויות להיות על איזה מקומות כגון על ויאמרו אליו איה שרה או על והנגלות לנו אינו מעכב בדיעבד. ט\"ז סע\"ק ז' זרע אמת ח\"ב סי' קי\"ט ברכ\"י אות ה' מלא\"ש כלל י\"ג אות ג' בחכמה קסת הסופר סי' ט\"ז אות ד', אמרי שפר כלל ט\"ז אות ז':" + ], + [ + "יז) וכן אותיות גדולות וקטנות הנמצאות בס\"ת עפ\"י דעת המ\"ש ג\"כ אינם מעכבים בדיעבד, מלא\"ש שם קה\"ס שם אמ\"ש שם אניה דיונה פרק כ\"א אות א' פתחי תשובה אות ז':" + ], + [ + "יח) נונין המניזרין אשר קודם ויהי בנסוע הארון ואחר אלפי ישראל יש הרבה דיעות לכן יש לעשותם בענין זה שיכתוב ראשה כדרכה כעין וא\"ו ורגלה לאחוריה כזה _ו ויניח שיעור פרשה ויכתוב נון המנוזרת ויניח שיעור פחות מג' אותיות ואח\"כ יכתוב ויהי בנסוע ואחר אלפי ישראל יניח פחות מג' אותיות ואח\"כ יכתוב נון המנוזרת ויניח שיעור פרשה באותה שטה ויתחיל בראש שטה שניה ויהי העם ובזה יוצא מידי כל החששות וצורת נונין המנוזרין נוב\"י מ\"ק חי\"ד סי' ע\"ד פ\"ת סי' ער\"ה אות ו' מלא\"ש כלל י\"ג אות ד' בחכמה קסת הסופר סי' ט\"ו אות ז' אמ\"ש כלל ט\"ז או' ז' מאל המלואים פרק כ\"א אות ב', ואם לא עשה כלל נונין המנוזרין אין נפסל הס\"ת בכך מלא\"ש שם קס\"ה שם או' ח' אמ\"ש שם מאיל המלואים באניה דיונה שם אות ג':" + ], + [ + "יט) בענין וא\"ו קטיעא יש הרבה דיעות וכתב הרב עיקרי הד\"ט ח\"א סי' ז' סוף אות כ\"ה שכל הצורות מותרות בדיעבד, ומנהגנו פה בגדאד יע\"א בצורת וא\"ו קטיעא כמ\"ש הרב לד\"א סי' י\"ג אות ו' וז\"ל וא\"ו קטיעא צורתה צורת ואו ממש אלא שהיא פתוחה באלכסון בחוט דק כחוט השערה שמחלק אותה וצורתה צורת וא\"ו ממש אלא שהיא פסוקה באלכסון קצת כקטועא ולא קטועא ממש עכ\"ל, [כזה ]:" + ], + [ + "כ) אם נמצא בס\"ת וא\"ו של שלום אינה קטועא אין לפסול בדיעבד אמת ליעקב בתמונת האותיות אות וא\"ו זרע אמת ח\"א בחידושיו לתענית דף נ\"ב ע\"א בסופו אמ\"ש כלל ט\"ז אות ז' ומ\"מ אם אפשר ראוי לתקן אבל אם הוציאו הס\"ת קורין בו לד\"א שם עיקרי הד\"ט סי' ל' אות ה':" + ], + [ + "כא) שם בהגה. וס\"ת שעירב בו את האותיות כמו בגט וכו', פירוש כגון שנכנס ראש הלמ\"ד של שטה שלמטה בתוך אוירה של ה\"א או של ח' של שטה של מעלה כך מפורש בהריב\"ש סי' קמ\"ו ועיין בדברינו לא\"ח סימן ל\"ב סעיף כ\"ח מאות קמ\"ד עד אות קנ\"ד:" + ] + ], + [ + [ + "א) סעי' א' פרשה פתוחה שעשאה סתומה וכו' וכן אם הפסיק והניח מקום פנוי שיעור פרשה במקום שאין צריך פרשה פסול ט\"ז סע\"ק א' ש\"כ סע\"ק א' שכנה\"ג הגה\"ט אות ב' [ומ\"ש בסוף דבריו אבל מצאתי להרדב\"ז דלא פסל היינו היכא דשייר שיעור ג' אותיות דלא כמו שרצה לומר מקודם דאפי' שייר שיעור ג' אותיות פסול כן הוא בדב\"מ חי\"ד סי' ס' ועיין להרב הנז' בכנה\"ג א\"ח סי' ל\"ב בהגה\"ט דף כ\"ח ע\"ב שטה ט'] דבר משה חי\"ד סי' ס' בי\"ד תי\"ד סוף ס' סי' קמ\"ה ברכ\"י אות ה' באה\"ט סע\"ק א' מלא\"ש כלל י\"ב אות א' בחכמה קסת הסופר סי' ט\"ו אות ד' מאיל המלואים באניה דיונה פרק כ\"א אות ד' אמרי שפר כלל ט\"ז אות י\"א ודלא כהרב ב\"ח:" + ], + [ + "ב) וכן אם כתב כדרכו ולא הניח ריוח במקום שצריך להיות פרשה בין פרשה פתוחה בין פרשה סתומה פסול ש\"כ שם באה\"ט שם מלא\"ש שם קסת הסופר שם אמרי שפר שם:" + ], + [ + "ג) אם הניח מקום פנוי במקום שאין צריך פרשה ואותו המקום אינו ראוי לכתיבה כגון שיש שם קרע או תפירה ואפי' יש מטלית תחתיו למי שאינו כותב על המטלית אותו המקום אינו חשוב פרשה, פ\"ת אות א' חידושי רע\"ק בגליון הש\"כ הנ\"מ מלא\"ש כלל י\"ב אות א' בבינה קסת הסופר סי' ט\"ו אות ד', ומה שנסתפק הרב פרמ\"ג במשבצות זהב סי' ל\"ב סע\"ק כ\"ו אם הניח מקום פנוי כשיעור פתוחה או סתומה במקום שצריך להיות שם פרשה ואח\"כ נאכל הקלף הפנוי מתולעת וכדומה אם כשר או לא עיי\"ש הוכיח הרב מלא\"ש בכלל הנז' דלא מקרי פרשה. ואם הניח טלאי במקום הקרע למי שכותב על הטלאי מקרי שפיר פרשה וכשר ואפי' בעת הכתיבה היה המקום קרוע ואח\"כ עשה הטלאי ג\"כ כשר, כ\"מ בבדק הבית שכ' וז\"ל שאם כשהיה כותב והיה צריך לכתוב פ\"פ ושכח וכתב ג' או ד' תיבות ונזכר וגררם והניח המקום פנוי והתחיל לכתוב פרשה כתקנה אין כאן שנוי פרשה ויכול לעשות הפרשה פתוחה ויניח מקום הגרר פנוי עכ\"ל משמע דאפי' אח\"כ גרר התיבות ועשה הפרשה כשר דמה לי גרר תיבות ועשה פרשה מה לי הניח טלאי ועשה פרשה דהא הוא כותב על הטלאי וכ\"מ נמי בחידושי רע\"ק בגליון הש\"כ הנ\"מ שכתב וז\"ל וכן אם הפסיק והניח פנוי לענ\"ד יש תקנה לקדור קצת ממקום הפנוי שיהיה המקום נקוב עכ\"ל משמע דאפי' לאחר הכתיבה היה פרשה שאינה צריכה יש תקנה לקדור וה\"ה איפכא דבעת הכתיבה לא היה פרשה שהיה המקום נקוב יש תקנה אח\"כ לעשות טלאי ולהיות פרשה:" + ], + [ + "ד) ס\"ת שנמצא בו שטה א' חלקה בדף א' בין בראש הדף בין בסוף הדף ואפי' אותה שטה בלא שרטוט פסול דלגבי הדפין שלפניה ואחריה נראית צורת פרשה דב\"ש סי' ר\"ף דב\"מ חי\"ד סי' ס' אמת ליעקב במשפט צורת הפרשיות אות י\"ג לד\"א סי' ט\"ז אות י\"ג עיקרי הד\"ט ח\"א סי' ז' אות א':" + ], + [ + "ה) ואם מקום החלק הוא שיעור חצי שטה כשר דב\"ש שם עיקרי הד\"ט סי' ל' אות ט' זכ\"ל חי\"ד אות ס' וכן אם השטה החלקה היא בראש הדף ובסוף הדף שלפניה יש פ\"פ יש להכשיר משום דהוי פ' ושטה פנויה ואין להקפיד במה דהוי שטה יתירה כמו לקמן סוף אות י\"ז ועוד אין להקפיד במה שהיו בשני דפין כמו לעיל סי' רע\"ג אות א' ב':" + ], + [ + "ו) ואם נמצא בדף א' שטה א' יתירה על חברותיה בין מלמעלה בין ממלמטה וכגון אותה השטה משורטטת כשר. תשב\"ץ ח\"ג סי' קנ\"ה מבי\"ט ח\"ג סי' קע\"ט דב\"מ חי\"ד סי' ס' לד\"א סי' ט\"ז אות י\"ב אמ\"ש כלל ט\"ז אות ד' בית מנוחה בצורת הפרשיות אות ל\"ד זכ\"ל שם ודלא כהדב\"ש:" + ], + [ + "ז) ואם השנוי הוא ביריעות שיריעה אחת יתירה או חסרה שטה א' או ב' על חברותיה כשר שאין זה לא פתוחה ולא סתומא כיון שכל הדפין שביריעה אחת שוין פמ\"א ח\"ב סי' קע\"ט פאת נגב חי\"ד סי' כ\"ג לד\"א שם אות י\"ג אמ\"ש שם זכ\"ל שם בית מנוחה שם אות ל\"ה. וכן נוהגין פה בגדאד יע\"א שאין מקפידין אם כל היריעה חסירה או יתירה שטה א' אות ב':" + ], + [ + "ח) ודע דבכל זה שכתבנו אם חסר שטה א' בין הדפין פסול ואם יתר שטה א' כשר וכן ביריעה אין חלוק בין שטה א' או ב' או ג' דהכל דין א' זכ\"נ חי\"ד אות ס':" + ], + [ + "ט) אם תפר יריעות הרבה למשל מן נו\"ן שטין בצד א' עם יריעות הרבה מן מ\"ב שטין בצד א' אינו נפסל בכך שזה היה ספר מחובר משני חצאי ספרים וכבר הוא ניכר שאין זה פרשה. תשב\"ץ ח\"ג סי' קנ\"ה מלא\"ש כלל י\"ב אות ד' בבינה אמ\"ש כלל ט\"ז אות ד' בית מנוחה בצורת הפרשיות או' ל\"ה:" + ], + [ + "י) שם בהגה וי\"א דמותר לתקנו וכו' מרן ז\"ל בב\"י הביא בתחלה סברת הרמב\"ם ז\"ל דאית ליה דאין לתקנו ואח\"כ הביא סברת הרשב\"א ז\"ל דמתיר לתקנו ובבד\"ה כתב וז\"ל וגם הרשב\"ץ ח\"א סי' קכ\"ז כתב שסומכין על עדותו של הרשב\"א שכתב שמעשים בכל יום ולא שמע שום חכם שמערער על זה עכ\"ל ובשה\"ט סתם הדברים ולא הכריע נראה דמדלא העתיק דברי הרמב\"ם כמנהגו הטוב משמע דיש לו תקנה ומלת יגנז לא לעולם קאמר אלא עד שיתקן כדעת הרשב\"א כן כתב השו\"ג אות א' דב\"מ חי\"ד אות ס' אמת ליעקב במשפט הפרשיות אות ב' וכ\"כ הרב לד\"א סי' ט\"ז אות ב' דמותר לתקן מלא\"ש כלל י\"ב אות א' בחכמה קסת הסופר סי' ט\"ו אות ד' אמ\"ש כלל ט\"ז אות י\"א וכן נוהגים פה בגדאד יע\"א ועיין ש\"כ אות ב' דלכתחלה צריך ליזהר שלא ימעט הכתב בשביל ריוח שבין פרשה לפרשה:", + "ואם אירע שם במקום תיקון הפרשה י\"א דמותר לקלוף השם שלם באומנות בענין שלא ימחק מהר\"י הלוי סי' פ\"א ד' קע\"ג ע\"א דב\"מ חי\"ד סי' ס' וכ\"כ בתשב\"ץ ח\"א סי' קמ\"ט וח\"ב סי' ק\"ט שלא מיחה ביד הסופרים מלקלוף השם וכ\"כ בי\"ד חי\"ד סי' קל\"ח וכן נוהגים פה בגדאד יע\"א ועיין לקמן סי' רע\"ו אות כ\"ח:" + ], + [ + "יא) סעי' ב' בצורת פתוחה וצורת סתומה יש מחלוקת וכו' כבר בארנו זה לעיל בסי' ל\"ב או' קס\"ז קחנו משם:", + "שם, ויניח חלק כדי ט' אותיות וכו' אעפ\"י שיש פוסקים דסבירא להו דשיעור פרשה ג' אותיות להלכה אין לנו אלא כדברי מרן ז\"ל דבין פ\"פ בין פ\"ס שיעור הריוח ט' אותיות, ט\"ז אות ד' באה\"ט סע\"ק ד' וכן כתבו האחרונים:" + ], + [ + "יב) שיעור ריוח ט' אותיות לכתחלה צריך שיהיו כדי לכתוב ג' פעמים אשר ומשערין באותו כתב שבס\"ת שהוא כותב הגדול לפי גדלו והקטן לפי קטנו ובדיעבד אם הניח כדי לכתוב עליו ט' יודי\"ן כשר, ב\"י מלא\"ש כלל י\"ב אות ג' בחכמה קסת הסופר סי' ט\"ו אות א' מאיל המלואים באניה דיונה פרק כ\"ג אות א':" + ], + [ + "יג) ואם לא הניח ריוח שיעור ט' יודין בין פ\"פ בין פ\"ס אפשר דפסול ב\"י:" + ], + [ + "יד) מה שכתבנו לעיל באות א' שאם הניח פנוי כשיעור פרשה במקום שאין צריך פרשה שפסול הוא דוקא כשהניח כשיעור ט' אותיות אבל אם הניח פחות מט' אותיות קטנות כשר דאין לחוש לסברת ר\"ת שכתב שיעור פרשה ג' אותיות מג\"א סי' ל\"ב סע\"ק ל\"ג מלא\"ש כלל י\"ב אות ד' בחכמה קה\"ס סי' ט\"ו אות ב' בלשכ\"ה ומ\"מ לכתחלה יש ליזהר שלא להניח מקום פנוי ב' או ג' אותיות מלא\"ש שם וכתב מחב\"ר סי' רפ\"ב אות י\"ג והביאו בס' לד\"א סי' ט' אות כ\"ו דאם נמצא בס\"ת הפסוק בין תיבה לתיבה ריוח ג' אותיות לא יוציא ס\"ת אחר אך במנחה לא יוציאוהו עיי\"ש:" + ], + [ + "טז) סעי' ג' אבל אם שנה בפיזור וכו' אם שנה ראשי שורות השירות וחלוקתן הכתובים במ\"ס ובת\"ס כשר. טור ובדק הבית שכנה\"ג הגה\"ט אות ז' נו\"ב תנינא חי\"ד סי' קע\"ו מלא\"ש כלל י\"ג אות א' קס\"ה ח\"ב אות כ\"ה בלשכ\"ה ודלא כשנות חיים סי' ג' שכתב אם כתב כמו אבן בסוף השטה שפסול קה\"ס שם:" + ], + [ + "טז) סעי' ד' שירת הים וכו' יש נוהגים להניח שטה שלימה פנויה לפני השירה ואח\"כ כותבין השירה וכן לאחריה מניחים ג\"כ שטה שלימה פנויה וכן בשירת האזינו מניחין שטה שלמה פנויה לפניה ושטה שלמה פנויה לאחריה וזו היא השטה במקום הפרשה מלא\"ש כלל י\"ג אות א' בחכמה קסת הסופר סי' ט\"ז אות א\"ב מאיל המלואים פרק כ\"ה אות ד' ובאניה דיונה אות ה' אמ\"ש כלל ט\"ז אות י\"ד, אבל יש אומרים שיניח בשטה העליונה שיעור ט' אותיות וג\"כ שטה אחת פנויה כפי המנהג, כדי לצאת אליבא דכ\"ע וכן יעשה בסוף השירה ואין להקפיד אם לא תבא תיבת הים בסוף השטה כהונת עולם סי' פ' והביאו כנה\"ג בתשו' בס' בעי חיי אמת ליעקב בצורת הפרשיות אוח ד' אשל אברהם אות ב' וכן נוהנין פה בגדאד יע\"א כשכותבין השירה נוהגין להניח בשיטה העליונה שיעור פ\"פ וג\"כ שש\"פ וכן לאחר השירה בסוף השירה מניחין שיעור פ\"פ וג\"כ שטה שלמה פנויה, ועיין לקמן או' ח\"י:" + ], + [ + "יז) אם לא הניח שטה שלמה פנויה בין לפני השירה בין לאחר השירה רק שהניח שיעור פ\"פ כשר אמת ליעקב שם אות ה' לד\"א סי' ט\"ז אות ה' אמ\"ש כלל ט\"ז אות יו\"ד בית מנוחה בצורת הפרשיות אות י\"ב. וכן אם הניח ב' שטות פנויות בין לפני השירה בין לאחר השירה יש להכשיר אמ\"ש שם:" + ], + [ + "יח) הסופרים שנזהרו בכל הפרשיות לצאת י\"ח הרמב\"ם והרא\"ש ובשירה עושים כהרמב\"ם דהיינו שמסיימים פרשה שלפניה בסוף השטה ומניחין שטה אחת חלק לגמרי ומתחילין בראש השטה השלישית לא עשו כהוגן דזו היא פתוחה לדעת הרמב\"ם ז\"ל וסתומה לדעת הרא\"ש וצריך לתקן גם פ' השירות שיהיו ככ\"ע ואם כתב כן יתקן ותקונם קל מאד דהיינו דתיבת עבדו שבסוף השטה יכתבו אותה בראש שטת החלק ובסוף השירה ימחקו ויצמצמו הכתב כדי לשייר שיעור פ\"פ וכן יעשה בשירת האזינו ובזה הוי אליבא דכ\"ע כהונת עולם שם ברכ\"י או' ג' ובספרו לד\"א סי' ט\"ז או' ד' אמל\"י בצורת הפרשיות או' ד', בי\"מ שם או' י\"א, וכן העליתי בתשו' בסה\"ק באר מים חיים וכתבתי שם דכן הוא דעת רוב הפו' רוב מנין ורוב בנין ודעת מר\"ן ז\"ל עמהם ואין לזוז מדבריהם:" + ], + [ + "יט) שם שטה ראשונה כדרכה וכו' אחת מניחין באמצע ריוח א' וכו' אבל באמת הכתיבה היא להיפך דשטה ראשונה צריך להניח באמצע ב' רווחים ושטה ב' חד ריוח וכן הוא כסדר מאיל המלואים פרק כ\"ד אות ב' קסת הסופר ם\" ט\"ז אות א':" + ], + [ + "כ) שם אחת מניחין באמצע ריוח אחד וכו' בשיטה שמניחין ריוח אחד צריך שיהיה הריוח כשיעור ט' אותיות ובשיטה שמניחין הריוח בב' מקומות מניחין הריוח דהיינו ט' אותיות בין שניהם וה\"ה בשירת האזינו צריך שיהיה הריוח שיעור ט' אותיות ב\"י ב\"ח לבוש סעי' ה' מל\"ש כלל י\"ג אות א' בחכמה קסת הסופר סי' ט\"ז אות א' מאיל המלואים באניה דיונה פרק כ\"ד אות ה' אמרי שפר כלל ט\"ז אות יו\"ד חידושי רע\"ק בגליון הש\"ך הנ\"מ ואם לא הניח באויר האחד שיעור ט' אותיות י\"א שפסול וצריך לתקן אמ\"ש שם וי\"א לא פסל לבוש שם:" + ], + [ + "כא) שם עד שתמצא השטה חלוקה לג' וכו' ואם שנה וכתב התמונה באופן שאין מכוון האריח ע\"ג לבינה דהיינו השטה שהיא חלוקה לג' הכתב האמצעי עשה אותו קצר שאינו מגיע לראשי השורות שתחתיו או בהיפך דהיינו השטה שהיא חלוקה לב' ראשי השורות אינם מגיעים לראשי הכתב האמצע שלמעלה מהם פסול וצריך לתקן. אמרי שפר שם בשולי היריעה אות ה' וכן משמע מבדק הבית דכתב וז\"ל אבל אריח ע\"ג לבינה אם שנה מעכב אך מחק ותקון מכשירו והביאו שכנה\"ג הגה\"ט אות ז' וגם האמ\"ש הביא ראיה ג\"כ מדברי הנז':" + ], + [ + "כב) סעי' ה' צורת שירת האזינו וכו' כל שטה חלוקה לשתים וכו' אם השורות שבשירת האזינו אינם שוות א\"צ לתקן. נוב\"י תנינא חי\"ד סי' קע\"ו פתחי תשובה אות ט' זכ\"ל ח\"ג י\"ד בדיני ס\"ת:" + ], + [ + "כג) ס\"ת שכתוב הששה שטות שמתחילין למעלה משירת האזינו שטות קצרות שהניח הסופר ריוח חלק מימין ומשמאל וכתבן באמצע ואח\"כ התחיל מתחלת השטה שירת האזינו כשר כיון שהשטות שוות בכתיבה זו תחת זו ואין שם רווח באמצע שטה אלא גליון בתחלת השטין ?באופן אינו צורת פ' אמת ליעקב בצורת הפרשיות אות ו' לד\"א ?' ט\"ז אות ו' קסת הסופר ח\"ב אות נו\"ן בלשכ\"ה ?ו\"ש כלל ט\"ז אות יו\"ד זכ\"ל ח\"ג חי\"ד בערך ס\"ת בי\"מ בצורת הפ' או' י\"ג כמו ודלא כאו\"ת:" + ], + [ + "כד) ס\"ת שנמצא דבשירת האזינו דלג הסופר שטה בראש עמוד השמאלי ומחק השטה שאחריה וכתב ב' שורות במקומם בכתיבה דקה ונראה שגבוה מעמוד הימני שטה וכשמתחיל הקורא לקרות בעמוד הימני נראה שחסר שטה כנגדו וצריך לשטוט עינו למעלה לקרות סיום הענין בעמוד הימני להשפיל וכיוצא עד גמר השטות האלו כשר לקרות בו לכתחלה ואפי' יש ס\"ת אחר זכ\"ל שם בשם יוסף אומץ:" + ], + [ + "כה) סעי' ו' בהגה ויש עוד דברים שנהגו בהם הסופרים וכו' כמו באותיות גדולות וקטנות וכו' ואלו הם אותיות גדולות שבתורה ב של בראשית ג של והתג'לח ד של ה' אחד' ה של הלה' תגמלו זאת ו של גחו'ן י של ועתה יגדל נא ל של וישליכם נ כפופה שנ נוצר חסד ן פשוטה של משפטן ע של שמע' ישראל ר של לאל אחר' ואלו הם אותיות קטנות א של ויקרא' ה של בהבראם י של תשי' כ של ולבכ'ותה מ של מו'קדה ק של ק'צתי בחיי קסת הסופר ח\"ב אות א' בלשכ\"ה ובדיעבד אם לא כתב אותיות גדולות וקטנות אלא כתבם כשאר האותיות אינו מעכב עיין לעיל סי' ער\"ד אות י\"ז וכן מנהגנו פה בגדאד יע\"א באותיות גדולות וקטנות כאלו שכתבנו דוקא לא מוסיפין ולא גורעין:" + ], + [ + "כו) שם בהגה. והנקודות ואלו הם האותיות הצריכות ניקוד. ישפוט השם ביני וביניך יו\"ד שני של וביניך נקוד, ויאמרו אליו איה אותיות איו של אליו נקוד ולא ידע בשכבה ובקומה וא\"ו שני של ובקומה נקוד: ויפל על צוארו וישקהו תיבת וישקהו כלו נקוד. וילכו אחיו לרעות את. תיבת את כולו נקוד. אשר פקד משה ואהרן תיבת ואהרן כולו נקוד. או בדרך רחוקה ה\"א של רחקה נקוד. ונשים עד נפח אשר רי\"ש נקוד ועשרון עשרון שבחג בי\"ט הראשון וא\"ו שני שבעשרון הא' נקוד. והנגלת לנו ולבנינו עד עולם תיבת לנו ולבנינו ועין של עד כולו נקוד מ\"ם פ' ו' הלכה ג' ועיין פי' חיד\"א שם וכן מנהגנו פה בגדאד יע\"א באלו האותיות דוקא עושים ניקוד ובדיעבד אם לא עשה ניקוד אינו מעכב ועיין לעיל סי' ער\"ד אות ט\"ז:" + ], + [ + "כז) שמות אנשים ושמות המקומות שבתורה אשר הם משני תיבות צריך לכתוב בח\"ש כגון תובל קין מלכי צדק (אבל תיבת כדרלעומר צ\"ל חד מלה או\"ת מ\"ש קס\"ה אמ\"ש) באר שבע בבאר שבע וכן כל באר שבע. בן אוני. בעל חנן בן עכבור. מי זהב. צפנת פענח. פוטי פרע. [אבל פוטיפר חד מלה ובח\"ש] הר ההר את והב וחרה אף וחרה אפי וכל אלו אם כתבם בשני שטין אין לפסול בדיעבד, קה\"ס ח\"ב בלשכ\"ה פרשת לך לך אות ח' וכן משמע באו\"ת פרשת לך לך וכן משמע בתשובת פנ\"י א\"ח סי' וא\"ו ויש אומרים אם יכולין לתקן צריך לתקן ומלכי צדק וכן פוטיפרע לעכובא שאפי' בדיעבד צריך לתקן אמ\"ש כלל ט\"ז אות ח' וכתב עוד שם שיש אומרים שתיבת מר דרור בח\"ש. בת היענה אמרו חז\"ל בחולין דף ס\"ד וס\"ה בפי' שנכתבת בשני תיבות ובשני שטין. אשדת תיבה א' וקריין שני תיבות או\"ת מ\"ש שכנה\"ג סי' ער\"ד הגה\"ט אות יו\"ד קה\"ס ח\"ב ואם כתבה בשני תיבות פסול קה\"ס שם בלשכ\"ה אות נ\"ב. שמע ישראל עד ואהבת בח\"ש דהיינו שמע בראש השטה ואחד בסוף השטה מ\"ש קס\"ה ח\"ב אמ\"ש שם ובדיעבד אינו מעכב אמ\"ש שם. דרש דרש בשני שטין דהיינו דרש בסוף השטה העליונה ודרש בראש שיטה שתחתיה. מ\"ש אמ\"ש ובדיעבד אינו מעכב אמ\"ש שם, הלה' תגמלו זאת ה' של הלה' רבתי והיא תיבה בפני עצמה ויש לכותבה קצת נמוכה מן לה' מ\"ש קה\"ס ח\"ב ויש שאין מצריכין לכותבה נמוכה אור תורה וכן נוהגין פה בגדאד יע\"א שאין כותבין אותה נמוכה מן לה', בית אל כס יה בח\"ש ולענין דיעבד עיין בסי' רע\"ו אות מ\"א ומ\"ב:" + ] + ], + [ + [ + "א) סעי' ב'. אעפ\"י שאומר בתחלת הספר וכו' עיין מש\"ל סי' רע\"ד אות א' ואו' ד'" + ], + [ + "ב) שם צריך לומר שכותב לשם קדושת השם וכו' ואם לא אמר בפיו שכותב לשם קדושת השם אלא שחשב בלבו לשם ק\"ה י\"א דכשר בדיעבד דהואיל והוציא בתחילת כתיבת הס\"ת בפיו שכותב אותו לשם קדושתו נכללו גם האזכרות בקדושה זו אע\"ג דלא הזכיר האזכרות. לבוש א\"ח סי' ל\"ב אות י\"ט א\"ר שם אות ל\"ה עו\"ת שם אות ל\"ב וכ\"כ הט\"ז סע\"ק א' בפי' דברי הרא\"ש והטור ז\"ל. ש\"כ סע\"ק א' רבינו זלמן סי' ל\"ב אות ל\"א פרמ\"ג א\"א שם אות ל\"ב יפה ללב שם אות י\"ג מלא\"ש כלל ט, אות א' בחכמה ואות ב' בבינה קה\"ס סי' יו\"ד אות ג' ובלשכ\"ה אות ד' מאיל המלואים פרק כ\"ו באניה דיונה אות ז' אמ\"ש כלל א' אות י\"ח וכן העלה להלכה הרה\"ג מוהר\"ר יוסף חיים נר\"ו כדעת האחרונים דבדיעבד אם חשב בלבו שכותב לשם ק\"ה כשר כיון שהוציא בפיו בתחלת הכתיבה שכותב סת\"ם לשמם אבל אם לא קדש גם במחשבה אלא כאלו כותב תיבה אחרת אף שיודע שכותב שם ה' פסול מלא\"ש שם בחכמה ואפי' שם אחד ששכח לקדשו ואינו יודע איזה הוא נפסל כל הס\"ת קס\"ה שם אות ד':" + ], + [ + "ג) אם נכתב השם בפיסול כגון שלא קדש לא מהנה אח\"כ שיקדשנו ויעביר עליו קולמוס בדק הבית ש\"כ סע\"ק ב' קסת הסופר סי' יו\"ד אות ד' מלא\"ש שם אות ז' בחכמה:" + ], + [ + "ד) ואפי' אמר בתחלת הכתיבה שכותב האזכרות לשמן אם לא קידש אח\"כ כל שם ושם בפרט בפני עצמו לפחות במתשבה פסול זר\"א ח\"א סי' ו' מלא\"ש כלל ט' אות א' בחכמה אניה דיונה פכ\"ו אות א' ועיין מ\"ש לעיל סי' רע\"ד אות ד' ואפי' מקצת השם שהוא בא לכתוב כגון שנתקלקל איזה אות או מקצת אות ואפי' קוצה של יו\"ד המעכב אם נתקלקל והוא בא לתקנו צריך לקדש מתחלה קה\"ס סי' יוד אות א'. ואם התחיל לכתוב את השם ולא קדש ואח\"כ נזכר וקדש עיין מ\"ש לעיל סי' רע\"ד אות ב':" + ], + [ + "ה) שם בהגה. כתב שם אלהים אחרים לשם קדושה אינו פסול וכו' עיין פ\"ת אות ד' ועיין קה\"ס סי' יו\"ד אות וא\"ו דכתב כשם שהוא מחויב לקדש את השם כך אסור לו לקדש שם שהוא חול כמו לא יהיה לך אלוהים אחרים ואפי' שם שאינו מורה על העכו\"ם רק על דבר אחר כמו עד האלהים יבא דבר שניהם וכן יש לאל ידי וכדומה אסור לקדשו לשמו יתברך וכ\"כ ברכ\"י או' ז' ואם עבר וקדשו בין בשוגג בין במזיד כתב קה\"ס בסי' י\"א אות ט\"ז דאסור במחיקה וצריך לקודרו מן היריעה עי\"ש ולמנהגנו שקולפין את השם עיין לקמן אות כ\"ח ג\"ז קולפין אותו:" + ], + [ + "ו) בזוהר החמירו מאד לכתוב השם בכוונה ולא דוקא בתפלין כמ\"ש אמ\"ש כלל א' אות י\"ט אלא ה\"ה סת\"ם דכן משמע לשון הזוהר ויקרא דף י\"א ע\"ב דכ' סתמא וכ\"כ הברכ\"י סי' ע\"ר בשיו\"ב אות ב' וז\"ל ואם עד כה ברכו ה' למצוא סופר שכותב ההויות ברזא דשמא קדישא ע\"ד הזוהר הקדוש והאר\"י ז\"ל אשריו דמקיים מצוה כתקנה עכ\"ל וכ\"כ בסי' זה אות ד' וכן משמע בגי\"ר חא\"ח כלל ב' סי' יו\"ד וכ\"ב לעיל סי' ע\"ר אות ה' בשם האר\"י ז\"ל יעו\"ש, וזו היא הכוונה כשיכתוב אות יו\"ד יעשה תחלה קוצא קדמאה ואח\"כ קוצא תניינא ואח\"כ קוצא תליתאה ויכוין כי באות יו\"ד זו כלולות ג' ראשונות וגם הם רומזים אל שלוש אותיות שיש במלוי אות יו\"ד שהם כוללים עשר ספירות כנודע כי באות יו\"ד נכללים כתר חכמה בינה בג' קוצין שבה ואות ו' כוללות ששה קוצות ואות ד' כוללת המלכות גם יו\"ד בגמטריא עשרים שהם עשר ספירות מעילא לתתא וי\"ס מתתא לעילא ואח\"כ יכתוב אות ה\"א וכדי להורות עניין חבור אות יוד בה\"א בסוד ונהר יוצא מעדן דלא אתפרש לעלמין לכן אין לכתוב ה\"א זו כשאר ההי\"ן אלא מתחלה יכתוב צורת יו\"ד ואח\"כ ימשוך קו אחד לאורך וקו אחד לרוחב וקו הג' תניח תלוי ועומד כזה ובזה נמצא שאות היו\"ד קשורה בה\"א והנה ג' קוים הם חסד דין רחמים שהם חסד ונצח גבורה והוד ת\"ת ויסוד ואלו הששה הם כלולים בג' קוים שבה ומתפשטים ויוצאים מן היו\"ד שבקרן זוית הימני של ה\"א כמצוייר למעלה ובזה הרי הוא מקושר ה\"א עם היו\"ד שלפניה ועם הוא\"ו שלאחריה והרי ג' אותיות יהיו כלולים ביחד וכל צורת וא\"ו שלישי התלויה באות ה\"א ראשונה יעשה לה כעין קוץ קטן מאד יוצא לחוץ למטה ברגל וא\"ו זעירא שבתוך הה\"א והיא נקראת בזוהר פסיעה לבר כנזכר בפ' בלק דף ר\"ג ע\"ב שהיא סוד המלכות שהיתה נקודה בסוף אות וא\"ו בהיותו בבינה. ואח\"כ יכתוב אות ו שהוא סוד ז\"א וצריך לעשות לו גוף וראש וקוץ קטן על על הרא\"ש ויכוין לחג\"ת נה\"י והמלכות כוללת אותם בסוד ששה סדרי משנה שלה כנודע ויכוין לראש אות ואו לדעת העליון הנמשך מכח\"ב ואח\"כ יכתוב או' ה\"א אחרונה דוגמת ה\"א ראשונה לרמוז ג\"כ הקשר שיש לה עם הת\"ת אמנם יש שינוי אחר כי תמורת מ\"ש באות ה\"א ראשונה שיעשה בקרן זוית הימני צורת יו\"ד צריך באות ה\"א אחרונה שיעשה בקרן זוית הימני צורת ו וזה צורתה והנה בזה כל ההויה היא קשורה ביחד, והזהר שאין כוונתו לומר שיניח ההי\"ן נפרדות כמצוייר לעיל אלא הענין הוא כי בעת שכותב יכתבנה ע\"ד הנז' שיכתוב תחלה אות יו\"ד ואח\"כ יכתוב ויצייר עליו צורת ה\"א בשלימותה ויעביר הקולמוס על היו\"ד ג\"כ בשוה לשאר צורת הה\"א ויעשנה כשאר כל ההי\"ן וכן עד\"ז יעשה באות ה\"א שניה כל זה נעתק מספר מצת שמורים דף ל\"ה וכן בס' עו\"ת למהרח\"ו ז\"ל ד' נו\"ן ע\"א פרי עץ חיים שער התפילין פרק ט\"ו (ועיין גו\"ר כלל ב' בסי' י\"א מ\"ש בזה) ואע\"פ שיש כוונה אחרת שמסר בעל ר\"ח לתלמידו מהר\"ט והובא בעט\"ז בגליון המגינים הנ\"מ א\"ח סי' ל\"ב ובס' לחם הפנים בק\"א סי' רע\"ו אין לזוז מדברי מצת שמורים ועו\"ת ופע\"ח וכ\"כ לנו מהרי\"ח טוב בתשובה מה שכתוב בספר הכוונות הוא בקיצור ואין לזוז מדברי מצ\"ש ועו\"ת ופע\"ח וכל זה הוא אמת ויציב ע\"כ. וכתיבה כזו הוא דוקא לסופר בעל נפש אשר יודע שיעשה כל זה כדת אבל אם מסופק בזה אולי יקלקל יותר טוב להסופר שיכתוב פשוט בלא כוונת הקבלה הנ\"ל אלא רק בכוונת ק\"ה אמ\"ש כלל א' אות י\"ט. ועיין בזוה\"ק פ' ויקרא דף י\"א ע\"ב שכתב וז\"ל והכי בעי ב\"נ לאזדהרא בשמא קדישא דיכתוב שמא קדישא כגוונא דא, ודא איהו כדקא חזי ואי לאו לא איקרי שמא קדישא ואיקרי פגום ומאן דפגים שמא קדישא טב ליה דלא אתברי עכ\"ל. וע\"כ לפחות הגם שאינו יודע לכוין יזהר לכתוב שם הוי\"ה בחילוק אותיות הנז' כדי שלא תבא לו קללת הזוה\"ק הנז' וכן נוהגים פה בגדאד יע\"א לכתוב שם הוי\"ה ב\"ה בחילוק אותיות לבד כנז\"ל רק בלא כוונה בין בס\"ת בין בתפלין ומזוזות ועוד עיין לעיל בסי' ל\"ה שכתבנו כוונת השם יותר בארוכה מהרש\"ש ז\"ל כדי לכוין בה מי שבקי בדברי הרב ז\"ל" + ], + [ + "ז) סעי' ג' כשכותב השם אפי' מלך ישראל וכו' ואם הוא מלך אוה\"ע פוסק, ב\"י לבוש אות ג' ש\"כ אות ג' וכ\"כ בא\"ח סי' ק\"ד סעי' א' גבי תפלת י\"ח ומשמע מזה דכותב את השם דינו כאילו עומד בתפלת י\"ח וא\"כ כמו העומד בתפלת י\"ח אינו פוסק לקדיש ולקדושה ולברכו כמ\"ש שם סעי' ז' ה\"ה בכותב את השם:" + ], + [ + "ח) שם לא ישיבנו. ובדיעבד אם הפסיק בשם אינו נפסל בכך ובלבד שלא יסיח דעתו מן הכוונה, ברכ\"י אות ט, מלא\"ש כלל ט' אות ה' בחכמה קסת הסופר סי' יו\"ד אות י\"א:" + ], + [ + "ט) ואם הפסיק מתמת אונס או סבה אחרת והסיח דעתו אם כשחזר לכתוב מה שהשאיר מאותיות השם נתכווין ואמר שכותב בשם ק\"ה כשר מלא\"ש כלל ט' אות ה' בחכמה:" + ], + [ + "י) שם צריך לחזור לומר וכו' אבל כשאינו מפסיק ביניהם די לומר אפי' לכתחלה על הרבה שמות שכותב רצופים זה אח\"ז הריני כותב שמות אלו לשם ק\"ה שכנה\"ג הגב\"י אות ה' פרמ\"ג א\"ח סי' ל\"ב בא\"א אות ל\"ב מלא\"ש כלל ט' אות ה' אמ\"ש כלל א' אות י\"ז אבל טוב לקדש על כל שם ושם בפ\"ע ורשאי להפסיק ביניהם שכל אחד נשלם כוונתו בגמרו אותו מלא\"ש שם. מאיל המלואים פרק כ\"ז אות וא\"ו באניה דיונה אלא דאפי' הכי ימנע אם אין הדברים צריכים מאיל המלואים שם אבל לא ירוק בין שם לשם ס\"ח סי' תתפ\"ה הביאו קס\"ה סי' יו\"ד אות י\"ב וכן נוהגין פה בגדאד יע\"א אפי' שמות רצופין מקדשים על כל שם ושם בפני עצמו:" + ], + [ + "יא) אם כתב ב' שמות כמו תיבה א' יחתוך הקלף שביניה' וישים מטלית ויתרחק ואפי' בתו\"מ יכול לעשות כן ואין בזה משום שלא כסדרן כיון שאינו כותב פתחי תשובה אות ה' ועיין בתשו' רעק\"א סי' כ\"ט שהתיר לסופר שכתב ב' שמות הוי\"ה אלהים בתיבה א' לתקן ע\"י גרירת קצת מרגל האלף יעו\"ש:" + ], + [ + "יב) סעי' ד' בהגה ואם לא עשה כן יחפש אחר אות וכו' אבל לא יכתוב אות של חול תחלה על דבר אחר דכיון שדיו זה מוכן לשם אין לכתוב בו דבר של חול ש\"כ סע\"ק ה' מלא\"ש כלל ט' אות ו' בחכמה קסת הסופר סי' יו\"ד אות ט' אמ\"ש כלל א' אות י\"ז מאיל המלואים באניה דיונה פרק כ\"ח אות ג':" + ], + [ + "יג) ואם באמצע כתיבת השם צריך דיו יטבול הקולמוס באותיות הלחים שלפני השם ויגמור השם ב\"י מלא\"ש כלל ט' אות וא\"ו בחכמה קה\"ס סי' יו\"ד אות יו\"ד מאיל המלואים באניה דיונה פרק כ\"ח אות ד' אבל מאותיות השם עצמו אסור ליקח דיו אם לא שיש רבוי דיו על האות באופן שיש לחוש פן ע\"י רבוי הדיו יקולקל אות ח\"ו דאז מותר לטבול למעט דיו היתר מלא\"ש שם מאיל המלואים באניה דיונה שם לשכת הסופר שם אות ז':" + ], + [ + "יד) ואם אין דיו באותיות שלפני השם יטבול הקולמוס בדיו שבכלי רק שידקדק שלא ליקח רק מעט דיו לגמור את השם כדי שלא יהיה חשש קלקול והטבילה לא הוי הפסק כיון שהוא לצורך השם אבל לא יכתוב בענין זה אות אחר תחלה דזה הוי הפסק. לשכת הסופר שם:" + ], + [ + "טו) כשהוא כותב את השם לא יפסיק באמצע השם לתקן איזה אות מתיבות הקודמים אם אינו ניכר היטב. אמרי שפר כלל א' סוף אות ז' מלא\"ש כלל ט' סוף אות וא\"ו בחכמה:" + ], + [ + "טז) קודם שיכתוב את השם הנכבד והנורא יכון לבו אם צריך לרוק או לנקות חוטמו יעשה זאת מקודם וינקה את ידיו ויקדש את השם ויכתבנו בכוונה זכה וצלולה, מלא\"ש שם בחכמה קה\"ס סי' יו\"ד אות י\"א אמרי שפר שם:" + ], + [ + "יז) אם הסופר מניח כל השמות שבס\"ת לכותבם אח\"כ בקדושה ובטהרה. עיין לעיל סי' ער\"א אות כ'" + ], + [ + "יח) סעי' ה' כתב האזכרות וכו'. וה\"ה אם זרק עפרות זהב על האותיות פסול ב\"י א\"ח סי' ל\"ב ט\"ז סע\"ק ג' ש\"כ סע\"ק ו' באה\"ט סע\"ק ה' מיהו אם מעביר הזהב וישאר כתב התחתון כשר, אבל אם זרק הזהב על אות מאזכרה אין לו תקנה לפי שאסור להעביר הזהב משום דהוי כמוחק את השם, ש\"ע א\"ח סי' ל\"ב סעי' ג' ועיין בדברינו שם אות ט\"ז:" + ], + [ + "יט) כתב פ\"ת אות וא\"ו בשם תשובת שמש צדקה חי\"ד סי' נ\"ט וז\"ל טיפת שעוה שנפל על אותיות השם אין ספק דפסול אין כאן ולא דמי לזרק זהב דהתם הזהב מבטל את הדיו ומעלימו מן העין אבל הכא האותיות ניכרות ואין השעוה מבטלתן ואם טיפת השעוה עבה יכולים להעבירה מעט מעט באזמל בלי שום חשש מחיקה עי\"ש עכ\"ל. ואם אירע בשבת שיש טפת שעוה על האותיות אסור להסיר אותה, ב\"ח סי' ש\"מ עו\"ת שם אות ג' ט\"ז שם סע\"ק א' מג\"א שם סע\"ק ד' תוספת שבת שם אות וא\"ו א\"ר שם אות ה' פמ\"א ח\"ב סי' קפ\"ט ויש מתירין אם השעוה יבשה שיכול לכפול הגויל ותפול השעוה מעצמה שב\"י ח\"ב סי' ד' י\"א סי' ש\"מ ולזה נוטה מעיל צדקה סי' כ\"ה וכ' הרב לד\"א סי' י\"ב אות כ\"א והביאו בי\"מ בדין פסול נגיעת אות באות אות ל\"ה דיש להחמיר מיהו נראה דהמקיל לא הפסיד עי\"ש אבל כל זמן שהשעוה על האות והוא מכוסה הס\"ת פסול עד שיסלקנה לד\"א שם בי\"מ שם אות ל\"ב, ואם נפלה טפת השעוה על האות ונראים האותיות כשר הלק\"ט ח\"א סי' צ\"ט לד\"א שם עקרי הד\"ט חי\"ד סי' ל' אות ח':" + ], + [ + "כ) כתב ברכ\"י אות י\"ד וז\"ל לדעת הריב\"ש אם כתב שאר אותיות בזהב אם הם מועטות מצי מחיק הזהב וכותב בדיו אבל אם הם אותיות רבות ובכמה דפין מיחזי כמנומר ופסול אף אם ימחוק הזהב ויכתוב בדיו וכ\"כ מן האחרונים עכ\"ל וצ\"ל דכן הוא דעת מרן דסבירא כדעת הריב\"ש כמ\"ש ברכ\"י באות הקודם נמצינו למדין מדין זה דה\"ה אם יש הרבה טעיות באותיות הרבה ובכמה דפין אם ימחוק אותם ויכתוב במקומם דמתזי כמנומר ופסול ואפי' אינו מרחיב וממעט הכתב דהגרידה עצמה מיחזי כמנומר דזה שכתב בזהב כתב כדרכו ואפ\"ה אם כתב בהרבה מקומות וגרדם וכתבם בדיו פסול משום דהגרידה עצמה חשיב מנומר עיין ב\"י. ומ\"ש מרן בסי' רע\"ט ס\"ד אבל אם כתב החסר מלא אפי' יש בכל דף ודף כמה טעיות יתקן לפי שאין הגרידה גנאי כמו התלייה היינו טעמא משום דאינו כותב אותיות על הגרר רק מקרב האותיות זל\"ז ולא דמי קירוב האותיות ע\"ג גרר לכתיבת הרבה אותיות ע\"ג גרר דקירוב מועט לא מחזי כמנומר ובכתיבת הרבה אותיות מחזי כמנומר כמ\"ש הרשב\"ץ ח\"א סי' קכ\"ה ועיין לקמן בדברינו סי' רע\"ט אות ט':" + ], + [ + "כא) וכל זה בכותב באותיות בזהב טלמו אבל אם כתב האותיות בדיו וזרק עליהם עפרות זהב אף אם כתב אותיות רבות ובכמה דפין יכול להעביר הזהב וישאר כתב הדיו מתוקן ולא אמרו בזה מחזי כמנומר. ברכ\"י אות ט\"ו וכ\"כ א\"ר בא\"ח סי' ל\"ב סע\"ק ז' ועיין בדברינו שם אות י\"ז:" + ], + [ + "כב) שם וזרק עליהם זהב פסול. ואם העביר הזהב מעל אותיות השם ונשארו האותיות בדיו אף דעבד איסורא כשר הס\"ת דלא מחזי כמנומר אף אם הוא בכל האזכרות הס\"ת אלא שעשה עבירה למחוק את השם ברכ\"י אות ט\"ז:" + ], + [ + "כג) וכן אם כתב האזכרות בזהב עצמו ועבר ומחקן וכתבן בדיו אע\"ג דעבד איסורא הוכשר הס\"ת והיינו דוקא באזכרות מועטות אבל אם הם אזכרות רבות אף שעשה איסור ומחקן וכתבן בדיו פסול משום דמחזי כמנומר ב\"י ברכ\"י אות י\"ב י\"ג:" + ], + [ + "כד) סעי' ח' צריך שיהיו כל אותיות השם וכו' ולא דוקא בשם הויה אלא כל ז' שמות שאינם נמחקים וכל הנטפלים לאחריהם ר\"ז א\"ח סי' ל\"ב אות מ\"ט מאיל המלואים באניה דיונה פרק כ\"ט אות ג' קס\"ה סי' יו\"ד אות ט\"ז וי\"א דגם אותיות הנטפלים לפני השם צריך להיות בתוך הדף שוה עם שאר השטין אמ\"ש כלל ט\"ו אות א':" + ], + [ + "כה) שם ולא יצא מהם כלל לחוץ לדף ואם יצא מאותיות השם חוץ לדף אם אפשר לתקן דהיינו שיגרור סופי השורות העליונות ולמשוך את האותיות שיהיו שוות עם השם יתקן ובתו\"מ אם יש בסוף השטות העליונות אותיות הנמשכות כגון רי\"ש או דל\"ת מושך אותם ולהשוותן עם השם ואם אי אפשר לתקן כגון שיש שם בסוף השטה העליונה או בתו\"מ שא\"א לתקן משום שלא כסדרן כשר בדיעבד. מג\"א סי' ל\"ב סע\"ק מ\"ז א\"ר שם אות נ\"ד מחה\"ש שם מאמ\"ר שם אות ל'. רבינו זלמן שם אות מ\"ט מלא\"ש כלל ט' אות יו\"ד בחכמה ואות ז' בבינה קס\"ה סי' יו\"ד אות ט\"ז ועיי\"ש בלשכ\"ה אות י\"ב י\"ג מאיל המלואים פרק כ\"ט אות ג' אמ\"ש כלל ט\"ו אות א' וכ\"כ עו\"ת סי' ל\"ב אות מ\"ב דאין לפסול בדיעבד ויש פוסלין אפי' בדיעבד בא\"ש סוף הספר אחר תשלום באר מים חיים והביאו שכנה\"ג בהגה\"ט אות י\"ו וכ\"כ עקרי הד\"ט ח\"א סי' ז' אות כ\"ז ועיין להרב לד\"א סי' י\"א אות כ\"ב שכתב וז\"ל מקצת אותיות השם שיצאו חוץ לדף פסול ואם יצא אות א' מהשם חוץ לדף יש להכשיר וכן יש להכשיר אם יוצאות חוץ לדף. אותיות הנטפלות לשם וא\"צ להוציא ס\"ת אחר ואם אפשר אחר השבת לתקן הס\"ת להמשיך האותיות שלמעלה יתקן עכ\"ל וכן הוא דעת בי\"ד יו\"ד סי' קל\"ג וכן עיקר ודי במחיקת ב' או ג' שורות לפניו או לאחריו אמ\"ש שם:" + ], + [ + "כו) ואם לא כתב אלא שטה אחת ובשטה שנייה משך השם חוץ לשטה יעשה שרשוט השטות האחרות שוה עם השם שבשביל שטה אחת הראשונה שאינה שוה אין קפידא פרמ\"ג א\"א סי' ל\"ב אות מ\"ז מלא\"ש שם בחכמה קס\"ה שם אות י\"ב בלשכ\"ה מאיל המלואים שם ופשיטא דאיירי במקום שאין חשש שיעור פרשה מלא\"ש שם:" + ], + [ + "כז) זה שאמרני דלא יצא מאותיות השם חוץ לשטה הוא דוקא אות שלם או רובו אבל מקצת האות לית לן בה פרמ\"ג שם מלא\"ש שם וי\"א דבהא נמי דוקא בדיעבד מאיל המלואים שם:" + ], + [ + "כח) סעי' ט' אסור למחוק אפי' אות אחת וכו' ואם נכתב השם בטעות דהיינו שכתב השם ב' פעמים י\"א דאסור לקלוף השם היתר דהיינו שיסיר הקליפה העליונה וישאר חלק התחתון מהקלף משום דחיישינן שמא לא תהיה הקליפה שלימה ויבוא לידי מחיקת השם ח\"ו ואע\"פ שהוא אומן וזריז אסור לסמוך על זריזותו כי אין חכמה ואין תבונה ואין עצה לנגד השם בחשש מחיקת שמו יתברך הנכבד והנורא, גם לפעמים הדיו מובלע בעובי כל הקלף ונמצא נוגע בשם עצמו מלא\"ש כלל ט' אות י\"ח בחכמה קה\"ס סי' י\"א אות י\"א אניה דיונה פרק ל\"ג אות ו' ויש אומרים דמותר לקלוף השם. שלם באומנות בענין שלא ימחק, מהר\"י הלוי סי' פ\"א דף קע\"ג ע\"א הביאו מ\"א סי' ל\"ב ס\"ק כ\"ו דב\"מ חי\"ד סי' ס' נחלה ליהושע סי' ל\"ג בי\"ד חי\"ד סי' קל\"ח ועיין להרשב\"ץ ח\"א סי' קמ\"ט והביאו מרן ז\"ל בסוף הסי' בבדק הבית וז\"ל הרשב\"ץ אבל למעשה אני מניח הסופרים לקלוף ואיני מוחה בידם לפי שבספר המצות הזכיר הקליפה ולא אסרה עכ\"ל (מ\"ש אני מניח הסופרים לקלוף וכו' היינו קליפת השם כמ\"ש הרב עצמו בח\"ב סי' ק\"ט וכ\"כ הרב בי\"ד חי\"ד סי' קל\"ח וכן מ\"ש הרב שבספר המצות הזכיר הקליפה ולא אסרה היינו נמי קליפת השם עיין נחלה ליהושע סי' ל\"ג ולא כמ\"ש שכנה\"ג הגב\"י אות כ\"ז ומחה\"ש סי' ל\"ב אות כ\"ו שמה שהתיר הרשב\"ץ הקליפה היינו בשאר תיבות אבל לקלוף את השם לא ונראה שהכנה\"ג ומחה\"ש לא ראו התשב\"ץ בח\"ב) וע\"ע פ\"ת סי' ער\"ה סוף אות ד' שהביא כמה פוסקים שמתירין בקליפת השם וכן נוהגין פה בגדאד יע\"א לקלוף השם שלם באומנות בענין שלא ימחק ואפי' בשביל תיקון אחר דהיינו שחסר שטה וצריך לקלוף ד' או ה' שטין כדי להכניס שיטה שחסר או בתיקון אחר ואירע שם נוהגין לקלוף ואע\"ג דיש אוסרים אפי' לקדור בשביל טעות אחר ואין מתירין אלא דוקא בטעה בשם עצמו או שכתב שם יתר אין לפקפק על המנהג כיון דיש מתירין לקלוף השם בתיקון הפרשה כמ\"ש לעיל סי' ער\"א באות יו\"ד ולא שנה תיקון הפרשה מתיקון הטעיות ועיין בי\"ד חי\"ד סי' קל\"ח:" + ], + [ + "כט) עוד נוהגים פה בגדאד יע\"א לאחר שקלפו השם כותבים במקומו תיבה אחרת ואע\"ג דיש אוסרים במקום השם תיבה אחרת [והיא ס' תוספות ערכין דף ו' ע\"א הביאו מ\"א סי' ל\"ב סע\"ק כ\"ה] מ\"מ אין לפקפק על המנהג עיין דב\"ש סי' קס\"ה נוב\"י מ\"ק חי\"ד סי' ט\"ז אניה דיונה פרק ל\"ד אות ב' במאיל המלואים:" + ], + [ + "ל) שם אפי' אות אחת וכו' וה\"ה מוחק רגל הה\"א כולו עד שנשאר דל\"ת נקרא מוחק אות אחת וחייב. ב\"י לבוש אות י\"א ברכ\"י אות ל\"א:" + ], + [ + "לא) אפי' אינו מקלקל את האות שבשם אלא שחותך אות אחת שלם מן השם גם זה בכלל מחיקה היא כיון שהשם נחסר על ידי זה קס\"ה סי' י\"א אות ג' ועיין לקמן אות צ\"א:" + ], + [ + "לב) אפי' נקודה אחת דקה כ\"ש אסור למחוק מן השם לכן אם נו\"ן פשוטה או כ\"ף פשוטה דבוקה לאות אחת מן השם המכוון תחתיה כשהוא גורר את הרגל להפרידם יזהר שלא יגע הסכין בנקודה אחרונה הדבוקה אלא יניח משהוא מרגל הכ\"ף או הנו\"ן דבוק באות השם ומאותה הנקודה ולמעלה יתחיל לגרור ויפריד הדבוק מלא\"ש כלל ט' אות י\"א בחכמה קס\"ה סי' י\"א או' ד':" + ], + [ + "לג) שם ולא מאותיות הנטפלות מאחריהם וכו' אבל לפניהם כגון למ\"ד מן לה' או בית מן בה' או ה\"א מן האלהים וכיוצא בו מותר למחוק ב\"י ט\"ז סע\"ק וא\"ו ש\"כ סע\"ק י\"ג מלא\"ש כלל ט' אות ח\"י בחכמה קס\"ה סי' י\"א אות ז' ואפי' אם נכתבו לאחר שכבר נכתב השם מותר למוחקם לשכת הסופר שם אות י\"ד:" + ], + [ + "לד) שם כגון כ\"ף של וכו' אבל אם הטפיל לשם מאחריו אות שאין לו שייכות לשם כגון שכתב אלהי והיה צריך לכתוב כ\"ף וטעה וכתב קו\"ף או פ\"א לא מקרי נטפל לשם ונמחק הנוסף מלא\"ש שם אות ט\"ו בחכמה קס\"ה שם אות ז' וכן שם שנכפלה בו יו\"ד ראשונה או ה\"א אחרונה מוחק הנוסף והשם ישאר בקדושתו שכנה\"ג הגב\"י אות ל' א\"ר סי' קמ\"ב אות ג' קס\"ה סי' י\"ב אות ז' אמ\"ש כלל ט\"ו אות ד'. אבל אם טעה והוסיף באמצע השם כגון שנכפלה ה\"א ראשונה או הוא\"ו ראוי להחמיר לקדור השם כולו ולגונזו דלא ידעינן איזה מהם נכתבה שלא בכונה שכנה\"ג שם בשם הרמ\"ע סי' ל\"ו א\"ר סי' קמ\"ב אות ג' אמ\"ש כלל ט\"ו אות ד' וי\"א מוחק מן התוספת והלאה קס\"ה סי' י\"ב אות ז' בשם בני יונה וסברה ראשונה עיקר דבתר רובה אזלינן:" + ], + [ + "לה) שם וכ\"ם של אלהיכם. היינו שראוי להיות כן כגון שצריך לכתוב אלהיכם וכתב אלהיכם אמרינן דהנטפל קדשו השם אבל אם נכתב הנטפל בטעות כגון שצריך לכתוב שם אלהיכם טעה וכתב שם אלהינו מותר למחוק הנ\"ו ולכתוב כ\"ם, ומ\"מ אין למחוק הנטפל מחיקה גמורה אלא קולפין אותו וגונזין אותו כן העלה להלכה הרב ח\"ס חי\"ד סי' ר\"ס והביאו פ\"ת אות י\"ב והביא עוד פ\"ת סוף אות י\"ג בשם תשובת פני אריה סי' מ\"ה וז\"ל בס\"ת שנמצא כתוב במקום אלהים אלהיך וכו' והעלה דאפי' אם טעה שהיה סבור שיש לו לכתוב ך וכתב אותה על כוונת ך ולטפלה אל השם הוי נמי כאלו נכתבה שלא מדעת ומותר למוחקה ולכתוב מ\"ם במקומה וסיים דהמחמיר בזה ומביא יריעה שלימה עם השמות לידי גניזה עליו להביא ראיה עכ\"ל וכן משמע מתשובת מהר\"ם מלובלין סי' קי\"ב אניה דיונה פרק ל' אות ג' אמ\"ש כלל ט\"ו אות ו' ויש מחמירין לקלוף הנטפל לשם אע\"פ שנכתב בטעות כיון שבמקום אחר יש להם שייכות להשם עבודת הגרשוני סי' צ\"ה נוב\"י מ\"ק חי\"ד סי' ע\"ו קס\"ה סי' י\"א אות ז' ולענין דינה יש לסמוך על סברה ראשונה כי רבים הם ועוד דאם אנחנו מחמירין כסברא אחרונה למנהגנו צריך לקלוף השם כולו ולגונזו ואין זו חומרא דיש רבים מחמירים בקליפת השם משום דחיישינן לתקלה עיין בדברינו לעיל אות כ\"ח ועוד אין לנו להביא השם העיקר לידי גניזה משום שלא לקלוף הנטפל אלא קולפין הנטפל לשם בענין שלא ימחק וגונזין אותו וישאר השם הקדוש במקומו:" + ], + [ + "לו) אם צריך לכתוב שם אלהי וטעה וכתב אלהינו או אלהיכם מותר למחוק הנטפל וישאר השם במקומו פ\"ת אות ט' אניה דיונה פ\"ל אות ג' אמרי שפר כלל ט\"ו אות וא\"ו:" + ], + [ + "לז) וכן אם צריך לכתוב שם אלהינו וטעה וחיסר היו\"ד וכתב אלהינו מותר לקלוף הנ\"ו ולכתוב ינ\"ו תשובת מהר\"ם מלובלין סי' קי\"ב שכנה\"ג הגב\"י אות י\"ג עבודת הגרשוני סי' צ\"ה פ\"ת אות י\"ג בי\"ד חי\"ד סי' קמ\"ג קס\"ה סי' י\"ב אות ט' אניה דיונה שם אות ב' אמ\"ש שם ודלא כט\"ז סע\"ק ז'. וה\"ה אם צריך לכתוב שם אלהים וטעה וכתב אלהם מותר לקלוף המ\"ם ולכתוב י\"ם פ\"ת שם אמ\"ש שם קס\"ה שם מלא\"ש כלל ט' סוף אות ט\"ז בבינה ודלא כבי\"ד סי' קמ\"ג אבל אם נמצא שם אלוה חסר ו' אין לו תקנה אלא לגנוז היריעה או לקדור השם הזה ולכתוב אחר ט\"ז סע\"ק ז' קס\"ה שם אות יו\"ד ולמנהגנו קולפין אותו שלם וכן אם היה צריך לכתוב אלהיכם ושכח לכתוב את הכ\"ף ונמצא כתוב אלהים אסור למחוק את המ\"ם ולכתוב כם קס\"ה שם אות י\"א:" + ], + [ + "לח) וכן אם צריך לכתוב שם אלהים וטעה וכתב אלים בלא ה\"ה מותר לקלוף ים ולכתוב הים במקומה וצריך לחזור ולקדש מחדש ח\"ס חי\"ד סי' רמ\"ג פ\"ת שם אמ\"ש שם וכן אם כתב במקום שם אלהים אלהיכם יעשה מן הכ\"ף מ\"ם סתומה ויגרור המ\"ם האחרונה עה\"ג סי' צ\"ה אמ\"ל בפי' שנגעה אות באות אות כ\"ח לד\"א סי' י\"ב אות כ\"ח אמ\"ש כלל ט\"ו אות ו' ודלא כיש חולקין:" + ], + [ + "לט) וכשיכתוב שם קודש יטבול הקולמוס תחלה עיין ש\"ע סעי' י' ויאמר בזה הלשון הריני כותב שם פ' ב\"ה לשם קדושתו ואח\"כ יתחיל לכתוב ואם הוא כותב שם הוי\"ה יאמר הריני כותב שם הגדול הוי\"ה ב\"ה לשם קדושתו לד\"א בתורת השלמים סי' י\"ח אות כ\"ט אמ\"ש כלל א' אות י\"ז וכשיכתוב שם שהוא ספק אם הוא קודש או חול נוהגין פה בגדאד יע\"א לומר בזה\"ל הריני כותב שם פלוני אם הוא קודש הריני כותב אותו לשם קדושתו ואם הוא חול הריני כותב אותו כשאר אותיות שבס\"ת:" + ], + [ + "מ) שם ואלו ז' שמות וכו' עתה אתחיל בעזה\"י לכתוב ענין השמות שיש להסתפק בהם איזה הוא קודש גמור ואיזה הוא חול גמור ואיזה הוא ספק מספר מלא\"ש וקס\"ה ואמ\"ש ושאר ספרים. וכל שם שיש בו מחלוקת כתבנו אותו ספק:" + ], + [ + "מא)
ספר בראשית בצלם אלהים קודש. כי יודע אלהים קודש. והייתם כאלהים ספק. בדמות אלהים קודש. ויראו בני האלהים ספק. אשר יבואו בני האלהים ספק. ותשחת הארץ לפני האלהים קודש כי בצלם אלהים קידש. מקדם לבית אל ספק. וכל מקום שנמצא בית אל בתורה הדין כן ומנהגנו פה בגדאד יע\"א שאין מקדשין על אל של תיבת בית אל ומ\"מ המחמיר לקדש על תנאי תע\"ב והם ב' תיבות וי\"ש לכותבן בחד שטה ובדיעבד אם כתבם בשני שטין כשר ח\"ס חי\"ד סי' ע\"ר פ\"ת אות י\"ד ועיין לשכת הסופר פרשת לך לך אות ח' שהביא כמה פוסקים דאם כתב בית אל בשני שטין דכשר אתה אל ראי קודש. ויאמר אדני אם נא מלאתי חן בעיניך קודש. ויאמר הנה נא אדני סורו נא חול. ויאמר לוט אלהם אל נא אדני קודש. ויבא אלהים אל אבימלך ספק. וכן ויאמר אליו אלהים בחלום ספק. כי אמרתי רק אין יראת אלהים קודש ויהי כאשר התעו אותי אלהים קודש. אלהים עמך קודש. וכן ועתה השבעה לי באלהים קודש. נשיא אלהים אתה בתוכנו קודש. התחת אלהים אנכי קודש. אנכי האל קודש. בית אל ספק ועיין לעיל. ויבא אלהים אל לבן קודש. יש לאל ידי חול. ואלהי אביכם אמש אמר אלי קודש. לולי אלהי אבי אלהי אברהם שניהם קודש. אלהי אברהם ואלהי נחור הא' קודש והב' חול. אלהי אביהם ספק מחנה אלהים קודש. כי שרית עם אלהים ספק. כי ראיתי אלהים חול. כראות פני אלהים חול. ויקרא לו אל אלהי ישראל שניהם קודש. לאל הנראה אליך קודש. לאל העונה אותי קודש. ויקרא למקום אל בית אל, אל קודש. בית אל ספק. נגלו אליו האלהים ספק את אשר האלהים עשה קודש. איש אשר רוח אלהים בו קודש:" + ], + [ + "מב)
ספר שמות כי אהיה עמך חול. אהיה אשר אהיה שניהם קודש. וי\"א שגם תיבת אשר קודש ואין למוחקו ששלשתם שם א' ויקדש כל הג' תיבות ביחד בפעם אחת וכ\"מ במו\"ש שער ה' ח\"א פ\"ז יעו\"ש ופה בגדאד יע\"א נוהגים כסברא הא' אבל מ\"מ הירא את דבר ה' צריך לקדש כל הג' תיבות ביחד וכן צ\"ל הריני כותב שם אהיה אשר אהיה ב\"ה לשם קדושתו וכן הסכים רי\"ח טוב ז\"ל. אהיה שלחני אליכם קודש. ואתה תהיה לו לאלהים וכן נתתיך אלהים לפרעה שניהם ספק אצבע אלהים קודש מי כמוך באלים חול. כס יה קודש והם ב' תיבות ונכתבים בח\"ש ואם כתבם בשני שטין בדיעבד כשר עיין שב\"י סי' נ\"ז לשכת הסופר פ' בשלח אות כ\"ז ועיין מ\"ש לעיל אות מ\"א בתיבת בית אל, מכל האלהים חול, והגישו אדניו אל האלהים חול. והאלהים אנה לידו קודש. ונקרב בעל הבית אל האלהים חול, עד האלהים יבא חול, אשר ירשיען אלהים חול, זבח לאלהים ספק, אלהים לא תקלל ספק. אל פני האדון ספק ואמלא אותו רוח אלהים קודש. קום עשה לנו אלהים חול אלה אלהיך ישראל ספק. כן נוהגין פה בגדאד יע\"א ועיין סנהדרין דף ס\"ג ע\"א. חג לה' מחר קודש, עשה לנו אלהים חול, וימלא אותו רוח אלהים קודש:" + ], + [ + "מג)
ספר ויקרא איש איש כי יקלל אלהיו קודש:" + ], + [ + "מד)
ספר במדבר אליסף בן לאל וכן כל שמות בני אדם אע\"פ שנאמר בהם שם משמות שאינם נמחקים בין מלפניהם בין מאחריהם פשוט שאין בהם קדושה. ויבא אלהים אל בלעם ספק, וכן כל השמות הנזכרים באותו ענין. ויבא אלהים אל בלעם לילה. ויקר אלהים אל בלעם כלם ספק. מה אקב לא קבה אל ספק. אל מוציאם ממצרים קודש. וכן אל מוציאו ממצרים קודש לא איש אל ויכזב קודש. מה פעל אל קודש. בעיני האלהים קודש שמע אמרי אל קודש. ולפי דעת הזוהר בפ' בלק דף קל\"ט חול גמור לכן יש לכותבו ע\"ת, וכן נאם שמע אמרי אל. משמו אל ספק, וצריך לכתחלה לכותבם בחד שטה:" + ], + [ + "מה)
ספר דברים כי המשפט לאלהים הוא קודש. מי אל בשמים ובארץ קודש. אשר לו אלהים קרובים אליו קודש. אשר ברא אלהים קודש. קול אלהים קודש. הנסה אלהים ספק אשר שמע קול אלהים חיים קודש. אלהי האלהים הא' קודש והב' חול. ואדני האדנים הא' ספק והב' חול. כי קללת אלהים תלוי קודש. ואין לאל ידך חול. כי אין אלהי בקרבי קודש. ויטש אלוה עשהו קודש. לשדים לא אלוה ספק. אלהים לא ידעום חול. ואין לאל ידך חול. הם קנאוני בלא אל ספק. ואמר אי אלהימו ספק. ואין אלהים עמדי חול:" + ], + [ + "מו) אסור מחיקת השם לא שנא אם נכתב השם בכתיבה גסה או בכתיבת משקייט (והוא כתיבה שאנחנו כותבין האגרות שו\"ג) או אפי' בכתיבה של עכו\"ם או מצויירים במשי על ידי תפירה הכל אסור למוחקן בדק הבית שכנה\"ג הגב\"י אות י\"ז שו\"ג אות י\"ח זכ\"ל יו\"ד בדיני ס\"ת קס\"ה סי' י\"א אות ב' מלא\"ש כלל ט' אות י\"ב בחכמה ואפי' ע\"י דפוס או על ידי חריתה עיין לקמן אות ס\"ה ואפי' אם כתוב הקב\"ה בר\"ת כזה יש לחוש למחוק שכנה\"ג שם זכ\"ל שם:" + ], + [ + "מז) וכן אם כתוב השם בשאר מיני צבעונים אסור למחקו קס\"ה סי' י\"א אות ב' מלא\"ש כלל ט' אות י\"א בבינה:" + ], + [ + "מח) וכן אם כתוב השם בלשונות הגוים אסור למוחקו מלא\"ש כלל ט' אות י\"ב בחכמה ועיין קס\"ה סי' י\"א אות ה' בלשכ\"ה:" + ], + [ + "מט) וכן שם שנכתב בטעות שכתבו במקום שאין מקומו אסור למוחקו הרדב\"ז ח\"א סי' ע\"ז ט\"ז סע\"ק ב' קס\"ה סי' י\"א אות ב' מלא\"ש כלל ט' אות כ\"ב בחכמה:" + ], + [ + "נ) ואפי' עושה על ידי ח\"ת דלא הוי כתב לענין סתו\"ם גם כן אסור למוחקו הרמ\"ע סי' ל\"ו נוב\"י מ\"ק סי' ע\"ח גן המלך סי' ט\"ו פ\"ת אות כ\"ב אמ\"ש כלל ז' אות ג' קס\"ה שם מלא\"ש כלל ט' אות י\"ד בחכמה ואות י\"א בבינה מאיל המלואים פרק ל\"ד אות א' ודלא כשב\"י חי\"ד סי' נ\"ה ואצ\"ל אם נעשה על ידי חק יריכות שאסור למחוק מלא\"ש שם בבינה מאל המלואים שם:" + ], + [ + "נא) וכן באותם השמות שיש בהם ספק אם הם קודש או חול ואפי' אם יותר סברא שהם חול והוא קדשם אסורים במחיקה ואפי' בספק שלא ידענו אם קדשו הסופר או לא אסור במחיקה מלא\"ש שם אות כ\"ב בחכמה:" + ], + [ + "נב) וכן אם היה צריך לכתוב השם וכתבו סתם בלי כונה אסור למוחקו מפני שכתיבת האותיות מוליך אותן לקדושתן הרדב\"ז ח\"א סי' ע\"ז ברכ\"י אות כ\"ז מלא\"ש כלל ט' אות ל' בבינה פ\"ת אות ט' אמ\"ש כלל ט\"ו אות כ' ומ\"ש ב\"י בבדק הבית בשם סמ\"ק דשם שנכתב שלא מדעת מותר למוחקו עיין לשכ\"ה סי' י\"ג אות א' פ\"ת שם:" + ], + [ + "נג) וכן אם היה צריך לכתוב את השם ונתכוון לכתוב יהודה וטעה ולא הטיל בו דל\"ת ונמצא השם כתוב אלא שלא לשם קדושה והרי הוא פסול אין למוחקו אלא קודרו קס\"ה סי' י\"ב אות א' וכן משמע בתשובת הרדב\"ז ח\"א סי' ע\"ז ולמנהגנו שקולפין את השם ג\"ז קולפין אותו:" + ], + [ + "נד) אבל אם היה צריך לכתוב יהודה ונתכוון לכתוב יהודה וטעה וכתב את השם מותר למוחקו הרדב\"ז ח\"א סי' ע\"ז תשב\"ץ ח\"א סי' קע\"ז ברכ\"י אות כ\"ז מלא\"ש כלל ט' אות כ\"ב בחכמה ואות ל' בבינה אניה דיונה פ' ל\"ב אות ב' אמ\"ש כלל ט\"ו סוף אות ב' ועיין לקמן אות ע\"ו:" + ], + [ + "נה) וכן אם כתב שם הוי\"ה במקום יהיה שלא במתכוין מותר למוחקו ולעשותו יהיה ברכ\"י אות כ\"ז אמ\"ש כלל ט\"ו אות ג' וכל זה שכתבנו דמותר למחוק דוקא בשביל תיקון סתו\"ם אבל לדבר הרשות אסור למחוק ואפי' לתלות עליו דל\"ת מלמעלה אסור ברכ\"י שם. וכן אם כתב תיבת יהיה במקום שצריך לכתוב שם הוי\"ה יכול למחוק ולא חיישינן אולי קדש אותו בזוכרו כי שם הוא ובפרט אם הסופר לפנינו ואמר שלא קדשו אמ\"ש כלל ט\"ו אות ג':" + ], + [ + "נו) הכנויין שמשבחים בהם להקב\"ה כגון חנון רחום הגדול הגבור הנורא הנאמן ארך אפים ורב חסד וכיוצא בהן הרי הם כשאר כתבי הקודש. ומותר למוחקם לצורך תיקון הס\"ת מלא\"ש כלל ט' אות כ\"א בחכמה קס\"ה סי' י\"א אות ה' אניה דיונה פרק ל' אות א' אבל שלא לצורך תיקון אפי' שאר אותיות אין למחוק רו\"ח אות ה':" + ], + [ + "נז) שם סעי' יו\"ד י\"ה מהשם וכו' וה\"ה אם כתב יה\"ו אסור למחוק דבשביל כתיבת הוא\"ו לא פקעה קדושתן אף שעתה אין פירוש לג' אותיות כבר נתקדשו נוב\"י תניינא חי\"ד סי' קע\"ז מאיל המלואים פ' ל\"א אות א' ואפי' הוא\"ו לבדו יש מחמירין למחוק דמ\"מ מאחר שכבר נתקדשו אותיות י\"ה מקדשין גם את הוא\"ו עיין קס\"ה סי' י\"א אות י\"ב בלשכ\"ה:" + ], + [ + "נח) ואפי' אם כתב אל ולא גמר הלמ\"ד או י\"ה ולא גמר הה\"א יש מחמירין למחוק מאיל המלואים פ' ל\"א סוף אות א':" + ], + [ + "נט) אם כתב שם גדול במקום שצריך להיות שם קטן כגון שצריך לכתוב י\"ה וכתב הוי\"ה אל וכתב אלהים וכיוצא בהן יש מתירין למחוק הנותר אמ\"ש כלל ט\"ו ועיין פתחי תשובה אות ט' שמדבריו נראה שיש לחוש למחוק הנותר:" + ], + [ + "ס) שם וצב מצבאות וכו' לא דוקא צב אלא כל שלא גמר את השם נמחק פ\"ת אות ט\"ו קס\"ה סי' י\"א אות וא\"ו מאיל המלואים פרק ל\"א אות א' מלא\"ש כלל מ' אות כ\"ה בבינה:" + ], + [ + "סא) שם בהגה. וכן א\"ד מאדני וכו' ויש מחמירים בזה עכ\"ל בדין זה רבו הדעות יש אומרים דלא אסור למחוק אלא אם כתב אד מאדני אבל אם כתב אה מאהיה מותר למחוק אם הוא לצורך מלא\"ש כלל ט' אות כ\"ה בבינה אניה דיונה פרק ל\"א אות א' ועיין פ\"ת אות ט\"ז וכן משמע בשו\"ג אות כ\"ד והלבוש כתב שאסור למחוק אם כתב אה מאהיה (אבל אם כתב אד מאדני מותר למחוק ומ\"ש הט\"ז סע\"ק ט' על הלבוש עיין מלואים בגליון הש\"כ הנ\"ם) והט\"ז שם כתב דיש מחמירין דכתב ההגה קאי אתרוויהו וכן משמע לשון ההגה לכן להלכה למעשה יש לנו להחמיר בשניהם בין אם כתב א\"ד מאדנ\"י בין אם כתב אה מאהיה אסור למחוק וכ\"כ קס\"ה סי' י\"א אות וא\"ו דיש להחמיר:" + ], + [ + "סב) שם בהגה. והשם שכותבין בסידורים וכו' דוקא לצורך גדול מותר למחוק כך הובא בדרכי משה ש\"כ סע\"ק י\"ד מלא\"ש כלל ט' אות כ\"א בחכמה קס\"ה סי' י\"א אות ו' וכתב מלא\"ש שם בבינה אות כ\"ח דה\"ה אם כתב יו\"ד אחת ויש אומרים דאם כתב ג' יוד\"ן תמורת שם או ב' יודי\"ן ווא\"ו אסור למחוק הרדב\"ז ח\"א סי' ר\"ו והביאו מלא\"ש שם בבינה שכנה\"ג הגה\"ט אות יו\"ד זכ\"ל חי\"ד אות ס' רוח חיים אות א':" + ], + [ + "סג) וכן אותם השמות שכותבין בסידורים ב' יודי\"ן או ה' ודומיהן לסי' ששייך שם השם לא ימחקם כ\"א לצורך גדול פ\"ת או' ט\"ז מלא\"ש כלל ט' אות כ\"ח בבינה אניה דיונה פרק ל\"א אות א' ויש מחמירין גם בזה ואסור למוחקם שכנה\"ג הגה\"ט אות י\"ח רו\"ח אות א':" + ], + [ + "סד) וכן אם כתב שם באל\"ף למ\"ד כזה אסור למוחקו רו\"ח אות א' וכתב עוד שם שאם כתב שאר תיבות במשי יש להחמיר שלא להתיר התפירות או לשורפן אלא יחתוך ויגנוז:" + ], + [ + "סה) וכל זה אין לחלק בין דפוס לחריתה או לכתיבת יד שכנה\"ג הגב\"י אות ט\"ז מלא\"ש כלל ט' אות י\"א בבינה ועיין לעיל אות מ\"ו:" + ], + [ + "סו) אם נמחק מקצת השם מאליו או ע\"י אדם שוגג או מזיד אפ\"ה אסור למחוק את הנשאר פ\"ת אות ט\"ו קה\"ס סי' י\"א אות א' אניה דיונה פרק ל\"א אות ג' מלא\"ש כלל ט' אות י\"א בחכמה אמרי שפר כלל ט\"ו אות ד':" + ], + [ + "סז) סעי' י\"א נדבק אות לחברתה וכו' יש אומרים היינו דוקא שנדבקו מתחלת כתיבתן שזה פסול לכל הדיעות ולכך הגרידה הוא תיקון בודאי אבל בנעשה אח\"כ לא כי שמא הלכה דאינו פסול ואסור למחוק אפי' מקצת אות נוב\"י מה\"ת חי\"ד סי' קצ\"ט פ\"ת אות י\"ח וי\"א אפי' אם נדבקו אח\"כ מותר להפרידם קה\"ס סי' י\"ב אות י\"א בלשכ\"ה וכן נוהגים פה בגדאד יע\"א דאפי' אם נדבקו אחר שנכתבו מפרודים אותם:" + ], + [ + "סח) שם יש לו לגררו והוא באופן שמותר לגרור הדבוק בשאר האותיות דהיינו שאין בו משום ח\"ת מלא\"ש כלל ט' אות י\"ז בחכמה קה\"ס סי' י\"ב אות ט\"ו:" + ], + [ + "סט) וכשיגרור באותיות השם צריך ליזהר בכל מה דאפשר לגרור רק הדבוק ולא באות עצמו ואחר שגררו א\"צ להעביר בקולמוס על השם לחדשו מלא\"ש שם קה\"ס שם:" + ], + [ + "ע) שם בהגה, ה\"א של שם שכרעה נוגעת בגגה וכו' צריך להתחיל לגרור הרגל מלמטה למעלה שאם יתחיל לגרור הרגל מלמעלה למטה מיד שיגרור מעט מן הרגל סמוך לגג יהיה לה צורת ה\"א ואע\"פ שהה\"א ההיא פסולה משום ח\"ת אסור לנגוע בה למחוק שארית הרגל דלענין אסור מחיקת השם אין חילוק בין אם נעשה השם ע\"י כתיבה בין אם נעשה ע\"י ח\"ת ע\"כ צריך למחוק הרגל מלמטה למעלה ויכתבנו מחדש לשם ק\"ה הרמ\"ע סי' ל\"ו גן המלך סי' ט\"ו נוב\"י מה\"ק חי\"ד סי' ע\"ח פ\"ת אות כ\"ב מלא\"ש כלל ט' אות י\"ד בחכמה ואות י\"א בבינה קה\"ס סי' י\"ב אות י\"ז אניה דיונה פרק ל\"א אות ז' אמ\"ש כלל ז' אות ג' ועיין בדברינו לעיל אות ג':" + ], + [ + "עא) שם מותר למחוק או לגרר הרגל וכו' יש אומרים דאף בס\"ת צריך לכתוב השם כסדרו דוקא ואם לאו פסול אלא דמ\"מ אסור למוחקו ורמ\"א כאן מיירי בה\"א אחרונה גו\"ר חא\"ח כלל ב' סי' י\"ב וי\"ג והלך אחריו שמש צדקה חי\"ד סי' נ\"ב וכן בת' נוב\"י מה\"ק חי\"ד סי' ע\"ו בשאילת הרב הגדול מהר\"ר טיאה וי\"ל כתב ג\"כ שהשם צריך לכתוב כסדרו דוקא גם בס\"ת פ\"ת אות ך' ובדבריהם מבואר דבכל האזכרות כן דבעינן כסדרן אך מדברי א\"ר סי' ל\"ב סע\"ק ל\"ג מבואר דבשם אלהים אינו מזיק שלא כסדרן וכן נראה דעת נוב\"י מה\"ת חי\"ד סי' קע\"א דבשם אלהים אינו מזיק שלא כסדרן. וכ\"כ חידושי רע\"ק בגליון הש\"כ הנ\"מ דבשאר שמות נראה לי להקל בדיעבד ויש אומרים דבס\"ת לא בעינן כתיבת השם כסדרו ואפי' בשם הויה. זרע אמת ח\"א סי' ו' וכן משמע בת' דב\"ש סי' שמ\"ח (ועיין בתשובת ח\"ס חי\"ד סי' רס\"ז שהביא תשובת הרב\"י ומשמע ג\"כ דלא בעינן כסדרן וכ\"מ במג\"א סי' ל\"ב סע\"ק נ\"ז) אניה דיונה פרק ל\"ב אות א' במאה\"מ מלא\"ש כלל ט' אות ל\"ב בבינה בד\"ה כתב בת' דב\"ש קה\"ס סי' יו\"ד אות י\"ג וכתב שם קה\"ס דלכתחילה צריך לכתוב השם כסדרו אבל בדיעבד כגון שאירע קלקול באות הראשון שצריך לכתוב אות אחר במקומו יש להתיר וכן נוהגין פה בגדאד י\"א דלכתחילה כותבין השם כסדרו אבל אם אירע קלקול בשום אות הן בשם הויה הן בשאר שמות קולפין אותו האות לבדו וכותבין אותו מחדש לשם קדושתו ושאר אותיות נשארים בקדושתן:" + ], + [ + "עב) אם נמצא יו\"ד של שם הוי\"ה גדולה יותר מן הראוי עד שנראית כמו רי\"ש קטנה אם אפשר יתקן אותה בדיו לשם ק\"ה דהיינו שיעבה אותה עד שתהיה צורת יו\"ד ואם א\"א אם היא בודאי נשתנית צורתה מותר לגרור אותה לבדה ולכתוב אותה מחדש לשם ק\"ה וכל השם בקדושתו עומד דב\"ש סי' שמ\"ח קה\"ס סי' י\"ב אות י\"ב וכ\"מ בת' ח\"ס חי\"ד סי' רס\"ז שהביא מתשובת הרב\"י וכ\"כ הרב זר\"א חי\"ד סי' קכ\"ב במעשה שנמצא וא\"ו של שם הוי\"ה כמו זיי\"ן והחיר לתקן הוא\"ו דהיינו לעבותו בדיו עד שיקבל צורת וא\"ו ואם א\"א בעבות הדיו יגרור הוא\"ו לבדו ויכתוב אותו מחדש והביאו בי\"מ בדין פיסול נגיעת אות באות אות נ\"א ויש אומרים כיון שנכתב היו\"ד מתחלה בפיסול הרי לא נתקדש השם דאע\"פ שהסופר נתכוון לשם קדושה לא מהני דהרי לא נכתב כהלכתו וצריך לקלוף השם כולו בית יהודה ח\"א יו\"ד סי' נ\"א מלא\"ש כלל ט' אות ל\"ב בבינה בד\"ה כתב בתשובה דב\"ש וסברא ראשונה עיקר וכן נוהגין פה בגדאד יע\"א כסברא ראשונה:" + ], + [ + "עג) וכן אם נמצא יו\"ד של השם אשר העוקצים שלה ארוכים והתינוק קוראה חי\"ת אם אפשר לתקנה בדיו יתקנה ואם בא לגורדה צריך לגורדה באופן שבשום פעם לא יהיה עליה צורת יו\"ד קה\"ס שם וכ\"כ פ\"ת אות כ\"א ועיין בדברינו לא\"ח סי' ל\"ב אות צ\"ו:" + ], + [ + "עד) יו\"ד עליונה של אל\"ף של שם אלהים שנדבקה כולה לגג האל\"ף יוסיף לה דיו למעלה עד שלמטה נחשבת כירך דאע\"ג שיהיה רגל היו\"ד עב יותר מן הראוי אין בכך כלום, א\"ר א\"ח סי' ל\"ב אות ל\"ג ח\"ס חי\"ד סי' רס\"ז נוב\"י מה\"ת חי\"ד סוף סי' ק\"ע קה\"ס בלשכ\"ה חקירה ה' אמ\"ש כלל ז' אות ד' ודלא כפרמ\"ג א\"א בפתיחה לסי' ל\"ב אות א' דכתב דדוקא ביו\"ד התחתונה יעשה כן (ומ\"ש כפי מה שפקפק הט\"ז באה\"ע סי' קכ\"ה עיין לשכ\"ה שם):" + ], + [ + "עה) ואם א\"א בתקונה זו בהוספת הדיו וצריך לגרור היוד ולכתוב מחדש עיין בדברינו לא\"ח סי' ל\"ב אות ק\"ד ואות ק\"ה:" + ], + [ + "עו) סעי' י\"ב הכותב יהודה וכו' וכגון כוונתו נמי היתה לכתוב יהודה מלא\"ש כלל ט' אות כ\"ב בחכמה קה\"ס סי' י\"ב אות ב' אניה דיונה פרק ל\"ב אות ב' אבל אם כשהיה לו לכתוב יהודה טעה וכוון לכתוב את השם ושכח הדל\"ת אז אסור במחיקה וגם לתלות הדל\"ת מלמעלה אסור דאין חילוק בין מחיקה כדרכה לבין מחיקה ע\"י תלייה. מלא\"ש שם קה\"ס שם אות ג' אניה דיונה שם אות ג' חידושי רע\"ק בגיליון הש\"כ הנ\"מ ואפי' אם נזכר מיד לאחר שכתב יה ורצה להשלים עליה תיבת יהודה אסור לעשית כן כיון דגם אותיות יה אינם נמחקים ואפי' בדיעבד אם עשה כן אסור לקיימו אלא צריך לקודרו קה\"ס שם ולמנהגנו שקולפין את השם ג\"ז קולפין אותו:" + ], + [ + "עז) שם יתלה הדל\"ת למעלה וה\"ה דמותר למחוק הה\"א ויכתוב דה ואין בזה איסור מחיקה כיון שנכתב שלא בקדושה אניה דיונה פרק ל\"ב אות ב' אמ\"ש כלל ט\"ו אות ו' קה\"ס בלשכ\"ה סי' י\"ב אות ב' וכתבו שם אמ\"ש וקה\"ס ולרווחה דמילתא יתלה מקודם הדל\"ת למעלה ואח\"כ ימחוק הה\"א ויכתוב דה ואח\"כ ימחוק הדל\"ת אבל אניה דיונה שם במאיל המלואים סוף אות א' הביא דברי קה\"ס וכתב וז\"ל לענ\"ד אין נראה לעשות מחק יתר בס\"ת היכא שא\"צ דכיון שנתכוון לשם יהודה יכול למוחקו בלי שום פקפוק לכ\"ע וא\"כ אף אם אינו חולה הדל\"ת למעלה יכול למחוק הה\"א ויכתוב דה תמורתה ופשוט עכ\"ל:" + ], + [ + "עח) שם היה לו לכתוב השם וכתב יהודה וכו' וכגון שנתכוון לכתוב השם וקדשו אלא שטעה והטיל בו דל\"ת. לבוש אות י\"ב פ\"ת אות כ\"ד מלא\"ש כלל ט' אות כ\"ב בחכמה קה\"ס סי' י\"ב אות ד':" + ], + [ + "עט) שם עושה ה\"א מדל\"ת וכו' כתב מלא\"ש כלל ט' אות ל' ב?? בשם ספר תפארת למשה והביאו ג\"כ פ\"ת אות כ\"ד וז\"ל דהיינו דוקא כשידוע שקדשו כגון שהסופר בעצמו כאן אבל אם נמלא ס\"ת שבמקום שהיה ראוי לכתוב השם כתוב יהודה אפשר לומר דאין לו תקנה לעשות מהדל\"ת ה\"א דילמא לא קדשו הסופר וגם למוחקו אסור דדילמא קדשו והניחו בצ\"ע למעשה וכתב שגם מלבוש משמע דהש\"ע איירי דוקא שהסופר לפנינו וידע שקדשו עכ\"ל וכתב קה\"ס סי' י\"ב אות ה' יש להחמיר מספיקא ולכן אין תקנה אלא לסלק היריעה או לקדור את התיבה ע\"כ. ולמנהגינו פה בגדאד יע\"א שקולפין את השם אם אירע כה\"ג קולפין אותו:" + ], + [ + "פ) שם ומוחק ה\"א אחרונה י\"א דדוקא מתחלה עושה מהדל\"ת ה\"א ואח\"כ ימחוק ה\"א אחרונה וי\"א דמותר למחוק הה\"א אחרונה תחלה קה\"ס סי' י\"ב אות ד' מלא\"ש כלל ט' אות כ\"ב בחכמה אמ\"ש כלל ט\"ו אות ו':" + ], + [ + "פא) אם כתב את השם כפול במקום שנוהגים לקודרו קודרין את השם השני כי הראשון כדין נכתב ואפי' כתב את הראשון בסוף הדף והב' בראש הדף (וי\"א שאין לכתוב שם בסוף הדף עיין ט\"ז סע\"ק ה') אפ\"ה קודר את הב' מלא\"ש ט' אות י\"ח בחכמה קה\"ס סי' י\"א אות ט' לשכ\"ה אות כ' ודלא כאמ\"ש כלל ט\"ו אות ב' שכתב אם הא' בסוף הדף יקלוף את הא' ואם עבר וקלף את הא' כשר קה\"ס שם וכן הדין בשאר תיבות כפולות שמוחק את הב' קה\"ס שם אמ\"ש שם:" + ], + [ + "פב) כשקודרין את השם גונזין אותו במקום המשומר שלא יבא ח\"ו לידי בזיון ויש לגונזו בכלי צלוחית ולא כמו שעושין קצת שדובקין אותו בדלתי ארון הקודש דזה אינו נכון כלל מלא\"ש כלל ט' אות י\"ח בחכמה קה\"ס סי' י\"א אות יו\"ד:" + ], + [ + "פג) שם קודש אסור לשנותו לחול כגון שהיה צריך לכתוב ויאמר יעקב אל יוסף אל שדי ושכח לכתוב שתי תיבות אל יוסף והתחיל לכתוב את השמות הקדושות אל שדי ולאחר שכתב את השם אל לשם קדושה נזכר שדלג שתי תיבות אל יוסף ורוצה לכתוב עתה תיבת יוסף והשם אל יקרא אל בסיגול אסור לעשות כן א\"ר סי' קמ\"ב אות ג' קה\"ס סי' י\"א אות י\"ד:" + ], + [ + "פד) אם נמצא שם אדני מלא וא\"ו יגרור את הוא\"ו וימשוך את הדל\"ת לקרבה אל הנו\"ן ואין בזה משום מוחק את השם כי וא\"ו זו לא נתקדשה כיון ששם זה אינו רק ד' אותיות א\"ר סי' קמ\"ב אות ג' קה\"ס סי' י\"ב אות ח' ופשוט שצריך לעשות זאת לשם ק\"ה לשכ\"ה חקירות ו':" + ], + [ + "פה) כ\"ף של שם אלהיך שעשה גגה רחב יותר מרגלה אם יוכל למשוך את הרגל עד שיהיה כפלים כגגה שפיר דמי ואם אינו יכול ימחוק כל הגג שנעשה בפיסול ויכתבנו כמשפטו ולא ימחוק הרגל מג\"א סי' ל\"ב סע\"ק כ\"ו אמת ליעקב בפיסול נגיעת אות באות אות כ\"ז לד\"א סי' י\"ב או' כ\"ז קה\"ס סי' י\"ב אות י\"ג ויזהר שלא להתחיל את הגרירה מקצה הגג אלא ממקום סמוך להרגל קה\"ס שם:" + ], + [ + "פו) מעשה בסופר שבפסו' ויאמר ה' אלהים אל הנחש דלג את שם אלהים ונסתפק אח\"כ מה היתה כוונתו בכתבו תיבת אל אם היתה כונתו רק לתיבת אל ואת שם אלהים שכח לגמרי או אולי היתה כוונתו לכתוב את השם וכתב שתי האותיות אל שכח וכתב הנחש [הורה המורה כי למחוק תיבת אל אינו רשאי שמא קדשו ולמחוק תיבת הנחש ולהשלים את השם לשתי האותיות אלו אינו רשאי דשמא לא קדשו ע\"כ] קדור תיבת אל ויכתוב מחדש את השם הקודש קס\"ה סי' י\"א אות ט\"ו וכת' קס\"ה שם בלשכ\"ה אות כ\"ז הא דאמרינן דאין למחוק תיבת אל היינו משום דהסופר בעצמו נסתפק אבל אם נמצא כן בס\"ת היה נראה להתיר למחוק תיבת אל ועוד איזה תיבות להכניס את השם אלהים כי קרוב לוודאי שכיון לכתוב אל הנחש ושכח לכתוב את השם אלהים כי רחוק מאד מאדם המעורר כוונתו לכתוב לשם ק\"ה ובעודו בכונה ההיא יכתוב רק שתי אותיות ראשונות וישכח כוונתו ולא ישלימו ועוד שהרי אסור להפסיק באמצע כתיבת השם שאפי' המלך שואל בשלומו לא ישיבנו כדי שלא יסיח דעתו מן הכונה ואיך נאמר שכתב ב' אותיות ראשונות לשם קדושת אלהים והפסיק וטעה:" + ], + [ + "פז) ס\"ת שנמצא בפסוק ויאמר יעקב אל יוסף אל שדי שהיו חסרים ב' תיבות אל יוסף והיה כתוב ויאמר יעקב אל שדי ויש ספק אם הסופר קדש שם אל או לא יש שכתבו לכתוב בין השיטין למעלה בין תיבת אל ובין תיבת שדי יוסף אל ויקדש שם אל ויש שכתבו לתלות תיבות אל יוסף בין תיבת יעקב ובין תיבת אל וה\"ה לקלוף איזה תיבות מקודם כדי להכניסם והביא דבריהם קה\"ס סי' י\"א אות כ\"ו בלשכ\"ה והסכים לסברא אחרונה ונתן טעם לדבר וכתב עוד וז\"ל אמנם כל זאת אם הסופר הוא בר אוריין אבל אם יש לחוש שהסופר כתב בלי הבנה נלע\"ד דיש לקדור תיבת אל עם איזה תיבות שלפניו ולדבק מטלית ולכתוב עליו כל החסר עכ\"ל ולמנהגנו שקולפין את השם אם אירע כה\"ג יקלוף תיבת אל שלימה וגם איזה תיבות כדי להכניס החסר:" + ], + [ + "חף) ענין כתיבת שמות הקדושים ומחיקתם חמיר מאד ובקל יכול הסופר ליגע באיסור דאורייתא על כן בכל ספק וספק שיארע לו בכתיבת שמות הקדושים או מחיקתן אל יעשה דבר מלבו הן להכשיר הן למחוק אלא ישאל את פי מורה אשר כהלכה יורה מלא\"ש כלל ט' סוף אות כ\"ד ואם אירע סופר שמחק שם שאינו נמחק אפי' במזיד לא נפסלה היריעה ומ\"ש בב\"י בשם הר\"י בן הרא\"ש הוא חומרא בית יהודה ח\"ב סי' י\"ט ברכ\"י סי' מ\"ב זכ\"ל בדיני ס\"ת:" + ], + [ + "פט) סעי' י\"ג כלי שהיה כתוב עליו שם וכו' וטסי של כסף שתולין בצוארי התינוקות שבהם חקוק שם שדי או אזכרות אחרות ופסוקים וכיוצא כיון דעשוי מתחלה לכך אין דינם ככלי אלא טעון כולו גניזה דכולו תשמיש לקדושה וגם אין חילוק אם חקקן ישראל או גוי דב\"ש סי' של\"ב ויש מתירין לחתוך מקום השם וגונזין אותו והשאר עושין בהם כל צרכם שו\"ג אות ל\"ג ואם כתוב שדי ברי\"ש מותר למחוק דאין כאן שם ותיבה של חול בכתב אשורי לצורכו מותר למחוק דברי יוסף סי' מ\"א ברכ\"י אות ל' זכ\"ל שם:" + ], + [ + "צ) שם קוצץ מקום השם וגונזו ולא סגי בקליפת השם מן הכלי אלא צריך שיחתוך ויקוץ מעבר אל עבר שמקום השם כולו נתפס בקדושתו גן המלך סי' מ\"ב מלא\"ש כלל ט' אות י\"ב בחכמה אניה דיונה פרק ל\"ד במאיל המלואים אות ב' ועיין לעיל אות כ\"ט:" + ], + [ + "צא) הקודר את השם לא יטול כל אות לבדו אלא יקדור. באופן שיעלה כל השם כולו שלם בב\"א בחתיכה אחת שאם לא יעשה כן הוי כמוחק את השם כיון שאין אותיותיו מחוברות זו לזו גן המלך סי' ע\"ג:" + ], + [ + "צב) שם בהגה. ואסור לכתוב שם לכתחלה שלא בספר וכו' עיין בש\"ת בא\"ח סי' א' אות ג' שכתב בשם זקינו הגאון בעל תבואת שור שהתרעם על מה שרגילים לעשות מנורות של קלף מצויירים להניח בסידורים וכותבין בהם שויתי ה' וכו' שם בן ד' אותיות ושאר שמות מפני דעל הרוב אין משמרים אותם כראוי ותשתפכנה בראש כל חוצות וע\"ד שאמרו בר\"ה דף י\"ח דעל דבטילת אדכרתא מן שטרייא עשו י\"ט וגם שעל הרוב בא לידי מחיקת השם לאשר עינינו רואות שהם הולכים לאיבוד ולהמחק ובפרט שכותבים עליהם שמות אשר לא כדת ע\"ש והביאו פ\"ת כאן אות כ\"ו קה\"ס סי' י\"א אות כ\"ח בלשכ\"ה וכתב לשכת הסופר שם והנה בזמנינו נתחדש שעושין מפות לכסות בהם החלות בליל ש\"ק ומדפיסים עליהם או שעושין בהם במעשה רקמה סדר הקידוש עם שמות הקדושות נ\"ל דיש לבטל ג\"כ מטעמים הנ\"ל וגם מפני שהם עשויות להתכבס וקרוב חשש מחיקת השם ח\"ו עי\"ש:" + ], + [ + "צג) עיין בת' נוב\"י מה\"ת יו\"ד סי' קפ\"א שנשאל בביהכ\"נ אשר למעלה מן הארה\"ק קבעו אבן אשר נחצב בו למספר השנה אלהי צבאות וכתב שם שאין נכון לעשות כן כי דרך בזיון הוא לעשות שמה\"ק למספר השנה ע\"ש והביאו פ\"ת באות הנ\"ל לשכ\"ה שם:" + ], + [ + "צד) טבעת שחקוק עליה שם צריכה גניזה ואסור לחתום בה דמבזה שמו של הקב\"ה ועוד דמשחק שחיק ליה וגורם למחיקת השם אניה דיונה פרק ל\"ד אות א' ובשאילת יעב\"ץ ח\"ב סי' ק\"מ כתב דאם מחופה הטבעת בכיסוי עור שרי להניח ביד לסגולת שמירה ואף דנהנה משם עי\"ז שמניחו באצבע לשמירה ולהצלה זה מקרי להגן עי\"ש והביאו פ\"ת אות כ\"ז:" + ], + [ + "צה) היה שם חקוק באבן שבטבעת האבן אסור אבל הטבעת אין בה שום חשש אניה דיונה שם אות ב':" + ], + [ + "צו) גוי שחקק שם בן ד' על חותמו אם גם שמו חקוק שם ודאי חקקו לעצמו ואפ\"ה יש להחמיר ולגנזו אניה דיונה שם אות ג':" + ], + [ + "צז) טבעת של פרקים שעל כל פרק ממנו כתוב אות אחד משם מותר לסדרה ולפרקה ואין בה משום מחיקת השם ברכ\"י אות כ\"ט בשם תשו' חו\"י סי' ט\"ז וכ\"כ בס' בני יונה בשם תשו' הנ\"ז והביאו פת\"ת אות י\"ז אניה דיונה שם אות ד' והטעם כתב בני יונה בשם הנז' וז\"ל דכיון שנעשה לפרק ולסדר מותר לפרק ואין בזה משום מוחק דלפירוק קיימא ועפ\"ז נהגו התר מסדרי הדפוס שמפרידין אותיות השם. ואפשר דבדפוס קיל טפי שהם מהופכים כחומר חותם, וכן המניחים תפילין ועושין על היד כדמות אותיות שדי ואח\"כ מסלקין מעל היד והכל בהיתר אחד ואני נוהג למנוע בכל זה עכ\"ל. והביאו פת\"ת שם. ועתה בזמנינו נתחדש אצל מסדרי הדפוס שלאחר שסדרו האותיות לוקחים צורתם בכרתון הנקרא בלע\"ז סטאראנייפ ואח\"כ כשיצטרך להם להדפיס מזה המין מתיכין אבר על אותו הכרתון ויהיו צורת האותיות שבכרתון על האבר ההוא וחוזרין להדפיס על אותו אבר ואח\"כ כשגומרין ההדפסה מתיכין אותו האבר כדי לחזור ולהתכו על כרתון אחר ולהדפיס בו פ\"א ואע\"פ שיש בו שמות הקודש וסומכין על טעם זה מפני שהאותיות מהופכים כחומר חותם שרגלי האותיות של ימין יהיו בשמאל ושמאל בימין וזה לא תקרא אותיות כלל כנראה בחוש הראות ועוד נראה לתת טעם אחר שרוב הפו' מסכימים שהדפוס לא מיקרי כתיבה כמבואר לעיל סוף סי' ער\"א ואע\"ג דלענין אסור מחיקת השם לא שני לן בין כתיבה לדפוס כמבואר לעיל אות ס\"ה בכה\"ג דהאותיות מהופכן ואין צורתן עליהן וגם לא נעשו ע\"י כתיבה אפשר דיש להקל ועוד יש לומר דהא אמרינן לעיל אות נ\"ה דאם כתב השם שלא במתכוין מותר למוחקו וכ\"כ בד\"ה בשם סמ\"ק והב\"ד לעיל אות נ\"ב וא\"כ ה\"נ כשלוקחין צורת האותיות בכרתון שקורין בלע\"ז סטאראטיפ, או בעופרת אין מתכוונין להשמות אלא רק לקחת צורת האותיות יהיו מה שיהיו וממילא נלקח גם צורת השמות וא\"כ בצירוף כל אלו הטעמים אפשר דיש להקל: מיהו הקרטון עצמו שהאותיות כתובין כסדרן צריך להזהר שיעשו בענין שלא ימחקו ממנו אותיות השם ועיין לעיל אות צ\"ד ודו\"ק:" + ], + [ + "צח) קמיעין הנכתבים בקדושה ויש בהם שמות כגון הוי\"ה במילואו וכן שם ב\"ן ס\"ג ע\"ב אסור למחוק פרי הארץ ח\"ב יו\"ד סי' ט\"ו זכ\"ל בדיני ס\"ת אבל שמות המלאכים יכול למחוק זכ\"ל שם:" + ], + [ + "צט) שם הוי\"ה שהיה כתוב בדיו אסור לכתוב בתוכו ר\"ל על גביו בתוך כל אות ואות שם הוי\"ה אחרת משאר מיני צבעונים דהוי מוחק אבל שם שהיה כתוב כתב לבונאה ר\"ל שהוא לא כתב כלום אלא שכסה הנייר בדיו והניח צורת האותיות הוי\"ה חלק זה אינו כתב כלל ושרי לכתוב בתוכו שחור על גבי לבן שם הוי\"ה אחרת זכ\"ל שם:" + ], + [ + "ק) שם בהגה ויש נזהרים אפי' במלת שלום וכו' עיין ש\"כ אות ט\"ז שכתב וז\"ל ורוב העולם אין נזהרים בזה וכ\"כ בת' הרא\"ש כלל ג' סי' ט\"ו דמותר עכ\"ל ועיין עוד ברכ\"י א\"ח סי' פ\"ה אות ח' ובסי' זה אות מ\"א:" + ], + [ + "קא) שם שלא לגמור כתיבתו עיין בת' הרדב\"ז סי' ר\"ך שכתב וז\"ל שמה שיש ליזהר שלא לכתוב שלום מלא היינו בזמן שאילת שלום דבאותה שעה מתכווין לתת שלום לחבירו מאת בעל השלום כמו שאמר בועז לקוצרים ה' עמכם שזו כוונת הנותן שלום לחבירו אבל אם בא לכתוב בכתב שיש שלום בעולם או בין פלוני לפלוני וכיוצא בזה שהוא ספור דברים ואינו בשעת שאלת שלום אין צריך ליזהר וכותב אותו שלם וליכא קפידא בהכי שהרי אינו מכוין לשם ולא חייל עליה קדושה עכ\"ל והביאו ברכ\"י בשיו\"ב אות ה' פ\"ת אות כ\"ח:" + ], + [ + "קב) אסור לתקן דפי הספרים הקרועים לדבק עליהם נייר חדש דמוחק השמות שבדפים עי\"ז הדבק זכ\"ל בדיני ס\"ת:" + ], + [ + "קג) כתבי קודש כולם ופירושיהם וביאוריהם אסור לשורפם או לאבדן ביד והמאבדן ביד מכין אותו מכת מרדות הרמב\"ם פ\"י מהל' יסוה\"ת ועיין לעיל באות נ\"ה:" + ], + [ + "קד) מה שהסופרים מתקנים ס\"ת ישנות ומעברים קולמוס על האזכרות כיון שנשאר רושם הדיו הא' אין בזה משום מוחק דדוקא דיו ע\"ג סקרא אסור אבל דיו ע\"ג דיו מותר ח\"ס חי\"ד סי' רנ\"ו אמ\"ש כלל ט\"ז אות ו' בשולי היריעה קה\"ס סי' י\"א אות ב' בלשכ\"ה פ\"ת אות ו' (ועמ\"ש דבעינן השם כסדרו עי' בדברינו לעיל אות ע\"א) ועיין בדברינו לא\"ח סי' ל\"ב אות קמ\"א:" + ] + ], + [ + [ + "א) סעי' א' כתב היריעה וכו' לא יהפוך הכתב וכו' לא דוקא ס\"ת אלא ה\"ה תו\"מ שו\"ג אות א' א\"ר סי' ל\"ו אות ל\"ז מלא\"ש כלל כ\"ה אות י\"א בחכמה קה\"ס סי' ד' אות י\"א:" + ], + [ + "ב) שם ויפרוש עליו בגד והיכא דלא אפשר בפרישת בגד יהפוך הכתב דאי לא אפיך איכא בזיון כתבי הקדוש טפי ב\"ח ט\"ז א\"ר סי' ל\"ו אות ל\"ז קה\"ס סי' ד' אות י\"א מלא\"ש כלל כ\"ה אות י\"א בחכמה אניה דיונה פרק ל\"ה אות ג' אמ\"ש כלל ט\"ז אות י\"ג וה\"ה דמותר לכופלה ולהניחה שו\"ג אות ד' קה\"ס שם אניה דיונה שם אות ב' אמ\"ש שם:" + ], + [ + "ג) שם ויפרוש עליו בגד כתב הב\"ח מכאן יש ללמוד לא ילך אדם לחוץ ויניח הספר פתוח אם אין עליו מפה דלאו דוקא ס\"ת אלא ה\"ה שאר ספרים עכ\"ל והביאו ט\"ז וש\"כ ושו\"ג אות ג' ברכ\"י אות א' אנייה דיונה שם אות ד' וה\"ה לדידן ש\"ס ופוס' וספרי מוסר אניה דיונה שם במאיל המלואים וכתב שם הש\"כ וידוע לחכמי האמת שיש מלאך א' נקרא שד והוא שומר דפין על מי שמניח ספר פתוח ויוצא שמשכח תלמודו עכ\"ל והביאו הבאה\"ט ואם עומד אדם שם ליכא למיחש אמ\"ש כלל ט\"ז אות י\"ג:" + ], + [ + "ד) צריך להנאות ספריו ויניחם ויצניעם במקום נבחר ויכסם בטלית חשובה וישמרם מעכברים ויטלטלם דרך כבוד וצניעות כמטלטל בגדי המלך לפני המלך ולא יגע בהם כי אם בידים נקיות ברכ\"י אות ב':" + ], + [ + "ה) ס\"ת שהתחילה לבלות ורוצה לפושטה שישלוט בה הרוח שלא יבלה יהפוך הכתב למטה ואם א\"א מותר אפי' הכתב למעלה דכל לצורכה מותר פ\"ת" + ] + ], + [ + [ + "א) סעי' א' אין תופרין ס\"ת אלא בגידי בהמה וכו' וטוב לתפור בגידי שור קה\"ס סי' י\"ז אות ב' ועיין ש\"ע א\"ח סי' ל\"ב סעי' מ\"ט ועיי\"ש בב\"י וכן נוהנים פה בגדאד יע\"א לתפור בגידי שור דוקא:" + ], + [ + "ב) שם או חיה וכו' אבל בגידי עוף טהור אין לתפור וכן אין לתפור בבני מעים דקים ויבשים כמין חוטים נוב\"י מה\"ת ח' א\"ח סי' ב' פ\"ת אות א' מלא\"ש כלל י\"ד אות א' בבינה ואות ב' בחכמה קס\"ה סי' י\"ז אות ב' בלשכ\"ה וכת' שכנה\"ג אות ג' בשם הריב\"ש דאם תפר בבני מעיים פסול וכן דעת מלא\"ש דפסול ודלא כהלק\"ט ח\"א סי' רע\"ג שכתב בני מעיים הדקים גידים גמורים הם ועיין מלא\"ש שם בבינה אות ד' שהביא תשו' הלק\"ט ודחה ראיותיו:" + ], + [ + "ג) שם או חיה הטהורים, ואפי' מנבלות וטרפות שלהם וזה שלא פירשו טור ומרן סמכו על מ\"ש בסי' רע\"א גבי כתיבה וה\"ה תפירה שו\"ג אות ב' מלא\"ש כלל י\"ד אות א' בי\"מ דיני תפירה אות ד':" + ], + [ + "ד) ואם תפר שלא בגידים או בגידי בהמה טמאה פסול עד שיתירם ויחזור ויתפור כהלכה מלא\"ש כלל י\"ד אות א' בחכמה קה\"ס סי' י\"ז אות א' אניה דיונה פרק ל\"ז אות א' בי\"מ בדיני תפירה אות ד' וכן אסור לדבק היריעות זו לזו בדבק מלא\"ש שם אות ב' אמ\"ש כלל ט\"ז אות ט\"ו:" + ], + [ + "ה) י\"א דבשעת הדחק שאין להם גידים ואין להם במה לקרות תופרין בתוטי פשתן את היריעות זו בזו וקורים בו עד אשר יהיה להם גידים לתופרו כהלכתו וכשיהיה להם גידים אסור לקרות בו עד שיתפרוהו כהלכתו בגידים ואם אין להם רק חוטי משי יכולים ג\"כ בשעת הדחק לתפור בו אבל חוטי פשתן עדיף ממשי כי המשי יוצא מן התולעים שהם טמאים קה\"ס סי' י\"ז אות ג' בלשכ\"ה מלא\"ש כלל י\"ד אות ב' בחכמה אניה דיונה פ' ל\"ז אות ב' אמ\"ש כלל ט\"ז אות ט\"ו אבל בשו\"ג אות ו' משמע דלדעת מרן ומור\"ם דאפי' בשעת הדחק ואין לו גידים ואתי לבטולי מת\"ת פסול אם לא תפרו בגידים ולא התיר רמ\"א לתפור במשי בשעת הדחק אלא דוקא העמודים משום דקילי מתפירת היריעות עי\"ש:" + ], + [ + "ו) אלא יניח בראשה מעט ובסופה מעט וכו'. ואם תפר כל היריעה מראש ועד סוף ולא הניח שיור למעלה ולמטה כשר בדיעבד ב\"י ב\"ח פרישה ט\"ז וש\"כ סע\"ק א' שו\"ג אות א' קה\"ס סי' י\"ז אות ג' מלא\"ש כלל י\"ד אות ג' בחכמה אניה דיונה פרק ל\"ו אות ב' אמ\"ש כלל ט\"ז אות ט\"ו ואם אפשר להפריד מעט בין היריעות יפריד מלא\"ש שם:" + ], + [ + "ז) שם ויתפור מבחוץ ואם לא תפר מבחוץ או שהניח ב' יריעות זו ע\"ג זו ותפרן בכפל מבית ומחוץ אין לפסול שו\"ג אות ד':" + ], + [ + "ח) סעי' ב' ישים בס\"ת ב' עמודים וכו' ויתפרנו בגידים וכו' וזה הוא למצוה אבל בדיעבד אם הוציאו ס\"ת שיש בו עמודים אלא שאין העמודים תפורים בו אפי' איכא ס\"ת אחר בהיכל שתפור כהלכתו אין להחזיר את שאינו תפור ולהוציא אחרת משום פגמו של א' מלא\"ש כלל י\"ד אות י\"א בבינה פ\"ת אות ג' בי\"מ בדיני תפירה אות י\"א עיקרי הד\"ט ח\"א סי' ז' אות ל' ודלא כבית יהודה ח\"ב סי' כ\"ט וכן אם אין לו עמודים כלל אינו מעכב בדיעבד באר מים חיים חי\"ד סי' י\"ג מטה יהודה סי' תרצ\"א סוף אות ב' חק\"ל חי\"ר סי' קכ\"ד ח\"ס חי\"ד סי' רע\"ו פ\"ת שם בי\"מ שם אות ח' יו\"ד י\"א ואם יש ס\"ת אחרת שיש בה עמודים מוציאים האחרת פ\"ת שם וכן משמע מדברי מטה יהודה שם אבל משאר דברי הפוסקים הנ\"ל משמע דאין להוציא אחרת וכיון שכן פשיטא דס\"ת בלי עמודים אסור לאוחזו ערום ח\"ס שם פ\"ת שם אבל מדברי השו\"ג או\"ח סי' תרצ\"א אות י\"א משמע דס\"ת בלא עמודים פסול וכ\"כ הרב יפה ללב ח\"א אות א' דמדברי מרן כאן נראה דסבירא ליה כמ\"ד שהם לעיכובא ושכ\"נ מדברי התה\"ד שהביא מור\"ם בסמוך:" + ], + [ + "ט) שם בהגה ובשעת הדחק וכו' ודוקא אם כבר נתפרו במשי אבל אם לא נתפרו עדין עדיף טפי להניחם בלא תפירה מלתפור במשי בי\"מ שם אות ח' וה\"ה דאסור לדבוק היריעות סביב העמודים בדבק ואפי' בשעת הדחק שאין להם גידים אלא קורין בו כך בלא דבוק העמודים ליריעות אלא שאם כבר דבקן בדבק בתחלת תקונם מפני שלא היו גידים והוא שעת הדחק שאין גם עתה מצויים קורין בו בי\"מ שם:" + ], + [ + "י) שם בהגה מיהו אם אפשר לתקנה בגידים וכו' ואם טעו והוציאו ס\"ת שעמודים שלו נתפרו במשי או נדבקו בדבק וכשעלה לתיבה ופתחוהו לקרות בו הכירו בו שעמודיו תפורים במשי או דבוקים בדבק אין להוציא ס\"ת אחר ולהחזיר ס\"ת זה אף שעתה גידים מצויים והיו יכולים לתקנו כיון שטעו והציאוהו כשעת הדחק חשיב מפני פגמו של ס\"ת בית מנוחה שם אות יו\"ד:" + ], + [ + "יא) סעי' ג' אם נקרע רוב תפירה וכו' ודוקא שמתחילה היו היריעות תפורים כהלכתו אבל אם מתחילה היו תפורים בכה\"ג פסולה. דרכי משה פרישה שו\"ג אות ז':" + ], + [ + "יב) שם ועדין מחוברות בה' או ו' תפירות וכו' יש אומרים דלא סגי בה' או ו' תפירות אלא בעינן רוב היריעה תפורה ט\"ז סע\"ק ב' וכן דעת הרב בנ\"י הביאו פ\"ת אות ד' קה\"ס סי' י\"ז אות ו' אבל הרב נקה\"כ והרב בית יהודה ח\"ב סי' כ\"ט והרב ברכ\"י אות ה' דחו דברי הט\"ז וכתבו דיש לסמוך אמרן ז\"ל וכ\"כ בספרו לד\"א סי' י\"ו אות ג' זכ\"ל בדיני ס\"ת בי\"מ בדיני תפירה אות י\"ב אניה דיונה פרק ל\"ז אות ג' וכן עיקר ופשוט דאם יוכל לתקן קודם הקריאה צריך לתקנו ולתופרו כהלכתו ברכ\"י שם:" + ], + [ + "יג) יש אומרים דלאו דוקא ה' או ו' תפירות אלא אפי' שנים בית יהודה ח\"ב סי' כ\"ט וי\"א דוקא ה' או ו' אבל בפחות אין להכשיר חתם סופר חי\"ד סי' ער\"ה אניה דיונה פרק ל\"ז אות ד':" + ], + [ + "יד) שם של קיימא וכו' פירוש שיהיו הו' תפירות מחוברים זה עם זה או מקושרים אבל אם היו כל תפירה בפ\"ע במקום מיוחד ועומדת להתפרד אפי' עשרה תפירות לא מהני ח\"ס שם:" + ], + [ + "טו) סעי' ד' אם יריעה אחת אינה תפורה וכו' ואם תפר היריעות שלא כסדרן עיין חקרי לב ח\"ג ליו\"ד סי' קכ\"ב שצידד לכאן ולכאן וכתב שיש לפסול מספק וכן אם שנה בתיבות או פסוקים שהקדים המאוחר נפסל הס\"ת עיי\"ש ועיין בדברינו בהל' מגי' אות ל':" + ], + [ + "טז) יש ליזהר ולהחמיר שלא לעשות שום תיקון הס\"ת ע\"י אשה הן לגרור הדבוקים באותיות הן לתפור היריעות ולחברם יחד בגידים ובדיעבד אם הפרידה הדבוקים שבין אות לאות ע\"י גרידה או תפרה היריעות הס\"ת כשרה ואם אפשר בקלות להתיר התפירות שתפרה האשה ולחזור ולתופרם בכשרות וכן כל המקומות שיודע הסופר שהיו דבוקים בין האותיות והפרידה אותם האשה יגרור הסופר צדדי האותיות במקום שהיו נוגעים ויחזור ויתקנם בהכשר אבל אם היו הנגיעות בגוף האותיות עצמם כגון ברגל הה\"א והקוף והאשה הפרידה אותם ע\"י גרירה פשיטה דהס\"ת פסולה דהא אפי' נעשית הגרידה ע\"י איש פסולה דמקרי ח\"ת וא\"א לתקנם כ\"א בגרירת כל מה שנכתב בפיסול ולחזור ולכותבו כמבואר בפוסקים מהר\"ם מלובלין סי' ס\"ח וכ\"כ האחרונים:" + ] + ], + [ + [ + "א) סעי' א' ס\"ת שאינו מוגה אסור להשהותו וכו' כתב השו\"ג אות א' וז\"ל הכא במאי עסקינן בב\"ה שצוה לסופר לכתוב לו ס\"ת ואחר שכתבו ולא הגיהו הלך לו והוא אינו יודע להגיהו ואינו מוצא סופר אחר להגיהו אסרו חכמים להשהותו יותר מל' יום שמא יש בו טעיות וכשקורא בו בביתו קורא בטעיות ושבשתא כיון דעל [על, על] כן אמרו חכמים שיעור ל' יום אם מצא בתוך הזמן הזה מי שיגיהו קורא בו ואם לא יגנז שלא יבא אחר לקרות בו וישתבש בטעיות עכ\"ל. וכתב עוד שם דאם יש ס\"ת אחר כשר לקרות בו ואין קורין בס\"ת הפסול אינו עובר משום אל תשכן באהלך עולה ע\"ש. משמע דאם אין צורך לקרות בו ומשהה אותו אינו עובר עליו משום אל תשכן וכו' ועל זה נהגו הסופרים שמשהין ס\"ת ה' או ו' חדשים ויותר בלא הגהה מפני שעשוים למכור ולא לקרות בהם ועוד בזמן שמשהין אותו אינו תפור ועשוי יריעות יריעות ואין דרך לקרות בס\"ת כזה:" + ], + [ + "ב) שם אסור להשהות וכו' לא לבד אם בודאי יש בו טעות אלא אפי' מסופק אם יש בו טעות א\"ל. מלא\"ש כלל ט\"ז אות א' בחכמה אניה דיונה פרק ל\"ח אות א':" + ], + [ + "ג) ס\"ת שנמצא בו טעות א' ונשכח ונתערב בס\"ת אחר יחפשו חפש מחופש ואם לא נמצא יש להתיר. בית לחם יהודה בגליון הש\"כ הנ\"מ ברכ\"י אות ח' פ\"ת אות א' קה\"ס סי' י\"ט אות א' בלשכ\"ה בי\"מ בדיני תפירה אות ל' זכ\"ל בדיני ס\"ת עקרי הד\"ט סי' ז' אות ט\"ז:" + ], + [ + "ד) שם בהגה. וה\"ה לשאר ספרים פי' בין ספרי נביאים וכתובים בין בתלמוד ופירושים ושאר ספרים שצריכים לפרש דיני התורה ומצותיה ב\"י עי\"ש:" + ], + [ + "ה) שם בהגה. ואין להגיה שום ספר על פי הסברא וכו' כתב ברכ\"י אות ב' בשם מהריק\"ש אם הודיע בתחלת הספר שהגיהו מסברתו מותר אבל הרו\"ח אות א' כתב דלא מהני מה שמודיע בתחלת הספר שהגיהו מסברתו אלא בתנאי שלא ימחוק לגמרי הנוסחא הראשונה אלא יניחנה כמות שהיא והוא יגיה עליה מסברתו מה שנראה וכתב אפשר שגם מהריק\"ש בהכי מיירי אלא שקצר בדבריו עי\"ש ועיין ברכ\"י אות ג' פ\"ת אות ג':" + ], + [ + "ו) סעי' ג' ס\"ת שנמצאו בו ג' טעיות וכו' כתב פ\"ת אות ז' בשם בנ\"י אם נמצא טעות אחד והגיה וכן ב' וכן ג' והוגה בנתים עד שלא היו ג' טעיות יחד א\"צ להגיה כולה אבל בספר א\"ר א\"ת סי' קמ\"ג סע\"ק יו\"ד כתב אף שנמצאו ג' טעיות בסירוגים ותקנו וכשבא הטעות הג' כבר תקנו הראשונים הוי מוחזק בטעות דזיל בתר טעמא עי\"ש וכתב עוד פ\"ת בשם הבנ\"י וז\"ל שי\"א דכל זה דוקא בס\"ת שאין ידוע שהוגה פעם א' אבל אם ידוע שהגיה אותה מגיה מומחה אפי' אם נמצאו בה אח\"כ כמה טעיות א\"צ להגיה אותה כולה אלא מתקן מה שנמצא והכי נהוג כן הוא בקצור שם אבל בפלפול שם מבואר שאין דעתו כן אלא דאף אם הוגה ע\"י מוחזק אם נמצא אחריו ג' טעיות צריך בדיקה עכ\"ל ועיין מלא\"ש כלל ט\"ז אות ג' בבינה שתמה על הרב קה\"ס סי' י\"ט או' ב' שהעתיק דברי הבנ\"י מה שכתב בקיצור ולא נתעורר על מ\"ש בארוך ועיין ת' דב\"ש סי' שנ\"ו אם סופר ומגיה טעה בג' או בד' ספרים שכתב או הגיה הוא מוחזק למוטעה ולא אתמחי גברא ועיין להרב הנז' סי' שי\"ט שכתב היכא שהטעיות הם באותיות ובמלות שונות ורחוקות זו מזו כגון א' בספר בראשית וא' בספר ויקרא דלא שייך לומר בכגון זה איתרע חזקתיה דסופר ולא נאמינהו אפי' אח\"כ יחזור ויגיהם עי\"ש:" + ], + [ + "ז) שם ג' טעיות וכו' אלו הג' טעיות אפי' הם בחסרות ויתרות יפה ללב אות א' ועיין א\"ר סוף סי' קמ\"ג שכתב בשם זקנו הגאון דלא מקרי מוחזק בטעות אלא כשיש שלשה בשינוי ענין ולשון אבל כשאחד מהם חסר ויתר לא עי\"ש ועיין אניה דיונה פרק מ' במאיל המלואים אות ה' שהביא דברי הא\"ר הנז' וכתב עליו וז\"ל צל\"ע אע\"ג דקימ\"ל דלא בקיאינן בחסרות ויתרות מ\"מ כיון דאנן כותבין האי תיבה מלא וחסר וחזינן דהאי סופר לא דקדק היטב א\"כ הו\"ל כשאר טעות וצ\"ע לפענ\"ד עכ\"ל:" + ], + [ + "ח) שם אסור לקרות בו עד שיגיהו וכו' ואע\"פ שתקן אלו הג' טעיות אסור קרות בו עד שיגיהו כולו מראשו ועד סופו לבוש סעיף ג' שו\"ג אות ה' אניה דיונה פרק מ' אות ג':" + ], + [ + "ט) סעי' ד' ס\"ת שיש בו ג' טעיות וכו' ואם היו ד' יגנז וכו' יש אומרים דהאי יגנז לעולם קאמר ולא מהני בגרידה שיגרור הטעיות ויחזור ויכתוב על הגרד משום דהוי מנומר הריב\"ש בת' סי' ז' אבל לפי תשובת הרשב\"א שהביא שם גם בד' טעיות יוכל לתקן בגרידה והא דאמרינן בגמ' יגנז היינו עד שיתקן ולא הוי בזה מנומר ועיין בתשב\"ץ ח\"א סי' קכ\"ה וקכ\"ז שסומך על דעת הרשב\"א וכ\"כ הרב גו\"ר חא\"ת כלל ב' סי' ה' וז\"ל דהשתא שהסופרים הם בקיאים ואומנים הרבה ודרכם אפי' לענין חסרון שגוררין בתוך השטה וכותבין שם את החסרון א\"כ ליכא לפלוגי בין שהטעיות הם בחסרון או בתוספת דכשם שבתוספת מכשירנן להו ואפי' טובא לפי שתקונם הוא ע\"י גרידה א\"כ ה\"ה נמי לענין חסרון שיש להכשיר אפי' בטעיות מרובים כיון שתקונם הוא ע\"י גרידה עכ\"ל ועיין קה\"ס סי' ג' אות ב' בלשכ\"ה סי' י\"ט אות ג' וכן נוהגים פה בגדאד יע\"א דאפי' יש כמה טעיות חסירות בכל דף ודף ואפי' אין דף בלא ד' טעיות גוררין הטעות וכותבים על מקום הגרר:" + ], + [ + "י) שם ונשאר אפי' דף אחד מאותו השאר וכו' ודוקא אם מתחילה נכתב כך בלא ד' טעיות אבל אם נכתב בארבעה טעיות והוא רוצה להחליף יריעה אחת שיהא דף אחד שבה מציל לתקן על ידו כל הדפין זה לא מהני ב\"י פרישה אות ג' קה\"ס סי' י\"ט אות ג' מלא\"ש כלל מ\"ז אות ד' אניה דיונה פרק מ\"א אות ג':" + ], + [ + "יא) ס\"ת שיצא מיד הסופר צריכים להגיהו מראשו ועד סופו אניה דיונה פרק מ\"א אות ד':" + ], + [ + "יב) סעי' ה' בהגה ומ\"מ נהגו הסופרים לתקן וכו' וכן כתב הלבוש שנהגו לתקן וכן כתב השכנה\"ג הגה\"ט אות ב' בשם משאת בנימן דכל שאין הדלוג יותר מג' שטין יכול לתקנו אפי' לכתחלה ולגרור כמה שטין וגם למעט הכתב כדי להכניס הדילוג וכן נוהגים פה בגדאד יע\"א לתקן לכתחלה אבל יותר מג' אסור לכתחלה לתקן משום דמחזי כמנומר רק יסלק את היריעה אמנם בדיעבד אם עבר ותקן אין בידנו לפסול הס\"ת קה\"ס סי' י\"ט אות ו' מלא\"ש כלל ט\"ז אות ה' בחכמה אניה דיונה פרק מ\"א אות ז' ובמאיל החלואים שם וצריך לשרשט מחדש את השטין אם אין השרטוט ניכר ואין מדחיקין את השטין זו לזו יותר מאשר היו בראשונה אלא רק ממעטין את הכתב וצריך ליזהר שיהיו האותיות בשוה בארכן עם שאר האותיות ולא ישנה צורת איזה אות דהיינו הרי\"ש לא ידמה לוא\"ו והדל\"ת לזיי\"ן וכיוצא בהן עיין מלא\"ש שם אמ\"ש כלל ט\"ז או' ו':" + ], + [ + "יג) ואם רוצה להכניס הדילוג באופן אחר דהיינו אחר שגרר השטין הכתובים כבר ישרטט מחדש ויעשה השרטוטין יותר סמוכין זל\"ז מאשר היו בראשונה ג\"כ מותר אלא שבאופן זה אין לעשות לכתחלה כ\"א שיגרור שטה א' ועל אותו ריוח כותב ב' שטין וכן גורר ב' וכותב על מקומם ג' אבל לגרור ג' ולכתוב על מקומם ד' או ה' שטין אסור לכתחלה אלא יסלק היריעה אמנם אם כבר נעשה כן גם בזה אין לפסול הס\"ת מלא\"ש שם ועיין שכנה\"ג שם:" + ] + ], + [ + [ + "א) סעי' א' ס\"ת שנתקרעה בו יריעה וכו' וה\"ה בתפלין ומזוזות אם נקרעו בהם ב' שטין כשר פתחי תשובה או' א' ועיין בדברינו לא\"ח סי' ל\"ב אות ה':" + ], + [ + "ב) שם בתוך ב' שיטות וכו' ואם לא נכנס הקרע בתוך השטה אלא שהגליון לבדו נקרע למעלה או למטה יכולין לקרות בה לכתחלה אע\"פ שעדין לא תפרה ומ\"מ לכתחלה יתקן כל מה דאפשר ש\"כ סע\"ק ב' אמת ליעקב במשפט היריעה והתפירה סי' ד' לד\"א סי' י\"ז אות ד' בית מנוחה בדיני תפירה אות י\"ד קה\"ס סי' י\"ח אות א' מלא\"ש כלל ט\"ו אות א' בחכמה:" + ], + [ + "ג) ואם הקרע הוא בין התיבות גם לכתחלה מותר לקרות בו בלא תפירה והיינו ב' שטין בעתיקא ג' שטין בחדתא אלא מצוה מן המובחר לתופרה הרדב\"ז סי' תמ\"ז לד\"א סי' י\"ז אות ד' בי\"מ בדיני תפירה אות י\"ד ומלא\"ש שם בבינה כתב בשם בנ\"י כל שלא הגיע הקרע להשיעור שצריך תפירה דהיינו שטה א' בעתיקא וב' בחדתא מותר אפי' קודם תפירה והביאו אניה דיונה פרק מ\"ב אות ב' ובמאיל המלואים שם אות ג' חלק עליו וכתב הקרע הבא בשטה א' בין התיבות פסול בלא תפירה כמו בין אות לאות:" + ], + [ + "ד) שם בתוך ב שטות יתפור וכו' אבל כל זמן שלא תפרו אפי' לא נקרע אלא בשטה א' אסור לקרות בו ב\"ח קה\"ס סי' י\"ח אות א' מלא\"ש כלל ט\"ו אות א' בחכמה ובבינה אניה דיונה פרק מ\"ב אות ב' ויש אומרים דכל קרע שהוא פחות מג' שטין אין בו פיסול אם לא תפרו ט\"ז סע\"ק א' וכתב הרב לד\"א סי' י\"ז אות ז' אם נמצא בעת קריאת התורה יש לסמוך על הט\"ז ואין להוציא אחר אבל לכתחלה יש לחוש לדברי האוסרים והביאו בי\"מ בדיני תפירה וקרע אות י\"ז:" + ], + [ + "ה) בתוך ג' לא יתפור וכו' כתב הב\"ח דוקא אם התחיל הקרע ביריעה בגליון ובא לו בתוך השטין בכה\"ג בג' לא יתפור בדלא עפיץ אבל אם לא נקרע הגליון אלא שנקרע בתוך השטין בלבד אפי' בג' וד' וה' נמי יתפור והביאו ש\"כ סע\"ק א' פרח מטה אהרן ח\"א סי' מ\"ה מלא\"ש כלל ט\"ו אות א' בחכמה אניה דיונה פרק מ\"ב אות ד' אמ\"ש כלל ט\"ז אות י\"ד וי\"א דלא שנא אם נקרע הגליון ביריעה ונכנס בשטין ל\"ש אם נקרע בשטין בלבד רא\"ם סי' פ\"ט עדות ביעקב סי' יו\"ד לד\"א סי' י\"ז אות ו' בי\"מ בדיני תפירה אות ט\"ז קה\"ס סי' י\"ח אות א' בלשכ\"ה:" + ], + [ + "ו) שם בתוך ג' לא יתפור וצריך לסלק היריעה ודבק מבחוץ לא מהני ובדיעבד אם תפר או תקן בדבק ונמצא בעת קריאת ס\"ת לא יוציאו ס\"ת אחר וכ\"ש במקום שאין ס\"ת אחר שיש לקרות בו ט\"ז סע\"ק ב' אמת ליעקב במשפט התפירה אות ה' לד\"א סי' י\"ז אות ח' בי\"מ בדיני תפירה אות י\"ח ועיין לקמן אות י\"א עקרי הד\"ט ח\"א סי' ז' אות י\"ב ח\"ב סי' ל' אות ג':" + ], + [ + "ז) שם בתוך ג' לא יתפור ואפי' הקרע בין תיבה לתיבה טור ט\"ז סע\"ק ג' ש\"ך סע\"ק ה' לד\"א סי' י\"ז אות ט' בי\"מ בדיני תפירה אות י\"ח ועיין לקמן אות יו\"ד:" + ], + [ + "ח) שם בהגה אבל לא יותר עיין בתשב\"ץ ח\"ג סי' ר\"ז שכתב דג' שטין הכתובים בתלמוד לאו דוקא אלא ה\"ה יותר וכגון אם התפירה הוא מהודק יפה ואינה ניכרת וכתב דגם הריב\"ש חזר בו והסכים עמו להכשיר וכן פסק מהר\"ם אלשקר סי' צ' יכין ובועז ח\"א סי' כ\"ג נקה\"כ בגליון הש\"כ הנ\"מ משחא דרבותא ועיין ברכ\"י אות א' פ\"ת אות ג' וכתב בשיו\"ב אות א' וז\"ל ומאחר דאין ספק דהריב\"ש חזר בו כאשר העירו רבנן קדישי הנז' והוחזקו לעשות כהרשב\"ץ נראה דהדבר פשוט דנקטינן כהרשב\"ץ ותו לא מידי עכ\"ל וכ\"כ בספרו חיים שאל ח\"א סי' נ\"ז והביאו זכ\"ל ח\"ג:" + ], + [ + "ט) ס\"ת שנקרע מראש היריעה ונכנס הקרע עד ד' וה' שיטות בגוף האותיות ובכלל השם המיוחד ונחלקה היו\"ד עם הקרע מצד אחד והשאר מצד אחד ובבה\"כ צבור עני שאין להם אלא ס\"ת זה ואין לאל ידם להחליף היריעה יתקנו אותו בתפירה כי יש רבים מקילים בתפירה בד' וה' שיטות והאותיות שעבר עליהם הקרע כולם ואותיות הקדומות יגררם עד שיוכל לכתוב הכל על הגרר וישאר מקום הקרע ולא תגע יד בשם הואיל ולא עבר הקרע בגוף האות ברכ\"י אות ב' והביאו בס' לד\"א סי' י\"ז אות ח' בי\"מ בדיני תפירה אות י\"ט זכ\"ל ועיין לקמן אות י\"ז:" + ], + [ + "י) שם וכן בין לדף לדף וכו' וי\"א דאם נקרע בין שטה לשטה או בין דף לדף שלא כנגד הכתב עד שאילו נקרע כן כנגד הכתב היה נכנס לתוך ג' שטין לא יתפור טור והביאו ש\"כ סע\"ק ד' קס\"ה סי' י\"ח אות ב':" + ], + [ + "יא) שם בהגה וי\"א דמותר לדבק עליו קלף מבחוץ וכו' וכ\"כ האחרונים קה\"ס סי' י\"ח אות ד' מלא\"ש כלל ט' אות א' בחכמה אניה דיונה פרק מ\"ג אות א' וכ\"מ באמ\"ש כלל ט\"ז אות י\"ד ויש מקילין עוד יותר שאפי' במקום שאסור לתפור מהני דבוק המטלית ויש לסמוך על זה בשעת הדחק מיהו כל זה כשלא נחלק שום אות אבל אם נחלק אות אסור לדבק בכל ענין כמו שיתבאר ש\"כ סע\"ק ו' קה\"ס סי' ח\"י אות ד' מלא\"ש כלל ט\"ו אות א' בחכמה אמ\"ש כלל ט\"ז אות י\"ד ועיין לעיל אות ו':" + ], + [ + "יב) שם בהגה וכן אם נחסר דבר כותבין על קלף הדבוק וכו' מה שנוהגים הסופרים לטלות מטנית על נקבים ביריעה וכותבין על הטלאי י\"א צריך לכתוב כל האות על הטלאי אבל אם כתב מקצת האות על היריעה וקצתו על הטלאי פסול ולא עוד אלא אפי' אם כתכ כל האות כולו על היריעה אלא שמקצת הדיו מצד האחד של האות עובר גם על הטלאי לא מהני הקפת הגויל שבטלאי להאות שנכתב על היריעה אלא צריך להיות מ\"ג ביריעה עצמה בלא טלאי והאות הנכתב על הטלאי צריך להיות מ\"ג בטלאי עצמו בלא היריעה ב\"ח ש\"כ סע\"ק ז' קה\"ס סי' י\"ח אות ה' ו' אניה דיונה פרק מ\"ג אות ב' ג' אמ\"ש כלל ט\"ז אות י\"ד וי\"א דמותר לכתוב חצי אות על היריעה וחצי אות על הטלאי אם מתקן הטלאי קודם הכתיבה ט\"ז ס\"ק ד' אמ\"ל בדיני קרע יריעה אות יו\"ד י\"א לד\"א סי' י\"ד אות ז' וסי' י\"ז אות י\"א בי\"מ בדיני תפירה אות כ\"ח והמחמיר לעצמו שלא לכתוב על הטלאי אפי' אות שלם ה\"ז משובח ותע\"ב ב\"ח שם ש\"כ שם קה\"ס שם:" + ], + [ + "יג) כשכותב על הטלאי צריך ליזהר מאד לדבק תחלה המטלית היטב ואח\"כ כותב עליו ולא יכתוב עליו תחילה ואח\"כ מדבקו וכן אם היה כתוב עליו ונפרד לא מהני לדבקו עם הכתוב עליו אלא צריך להדביק מטלית חדש ויכתוב עליו אחר הדבוק מלא\"ש כלל ט' אות י\"ח בחכמה ואות כ\"א בבינה קה\"ס סי' י\"ח אות י\"ז ועיין גן המלך סי' ה' וסי' קל\"ה אמ\"ש כלל ט\"ו אות א':" + ], + [ + "יד) יש מחמירין לכתוב השם על המטלית ואפי' כולו על המטלית דחיישינן שמא ברבות הימים יתפרד המטלית ויבוא השם לידי בזיון ח\"ו שבות יעקב ח\"ב סי' פ\"ח ויש מתירין לכתוב השם על המטלית דב\"ש סי' ש\"ה נחלת שבעה סי' ל\"ז חת\"ס חי\"ד סי' רנ\"ט בי\"מ בדיני תפירה אות כ\"א ועכ\"פ צריך ליזהר שלא לכתוב חצי השם על המטלית וחצי על היריעה אלא או כולו על המטלית או כולו על היריעה גן המלך סי' ה' אמ\"ל בקרע היריעה אות י\"א קס\"ה סי' י\"א אות י\"ג מלא\"ש כלל ט' אות י\"ח בחכמה וכ' עוד גן המלך שם דיותר טוב שיגרור ביריעה וידחוק עצמו כדי לכוין שתהא האזכרה נכתבת על היריעה בעצמה מלכתוב האזכרה על הטלאי והביאו אמ\"ל שם לד\"א סי' י\"ז אות י\"א:" + ], + [ + "טו) אם נקרע כם מאלהיכם יש מתירין להניח טלאי ולכתוב כם על הטלאי חיים שאל ח\"א סי' נ\"ז בי\"מ בדיני תפירה אות כ\"א אבל לכתחלה לא יעשה כן שיכתוב השם על היריעה והנטפל על הטלאי אלא לכתוב השם כולו על הטלאי עדיף טפי מלכתוב השם על היריעה והנטפל על הטלאי אמ\"ש כלל ט\"ו אות א':" + ], + [ + "טז) אם מותר לחתוך מן הגליונות כדי לתקנו עיין סי' ר\"ץ בהגה:" + ], + [ + "יז) שם בהגה ואם נחלק שום אות ע\"י הקריעה פסולה ולא מהני מה שמדבקו מאחריו אבל אם יגרור האות הנחלק וקצת מן האותיות הקודמות לו עד שיוכל לכתוב כולם על מקום הגרירה וישאר מקום הקרע חלק שרי הרא\"ם סי' פ\"ט צ\"צ סי' קי\"ב שמש צדקה חי\"ד סי' נ\"ד אמת ליעקב במשפט התפירה סי' יו\"ד זכ\"ל בדיני ס\"ת מלא\"ש כלל ט\"ו אות א' בחכמה ואם נחלק איזה אות מאותיות השם ע\"י הקריעה צריך לסלק היריעה שמש צדקה שם מלא\"ש שם:" + ], + [ + "יח) סעי' ב' ס\"ת שבלו ממנו יריעות וכו' דוקא ביריעה שבלתה דכל הספר נתישן מאד והשינוי שבינו לקלף החדש מחזי כמנומר אבל אם אין הקלף ישן כ\"כ ואירע איזה פסול ביריעה אחת או שתים אין צריך להחליף כי אם אותם היריעות שנפסלו ויתן אחת או שתים חדשות תמורתן שבו\"י ח\"א סוף סי' פ' וח\"ב סי' פ\"ט דב\"ש סי' ש\"ו ח\"ס חי\"ד סי' רנ\"ז מקום שמואל אמלי\"ע במשפט היריעה אות י\"ד מלא\"ש כלל ט\"ו אות ד' קה\"ס סי' י\"ח אות ט':" + ], + [ + "יט) שם צריך להחליף ג' וכו', ואם לא החליף ג' כשר בדיעבד ט\"ז סע\"ק ה' שו\"ג אות ו' מקום שמואל אמלי\"ע במשפט היריעה אות י\"ד לד\"א סי' י\"ז אות י\"ד בי\"מ בדיני יריעה אות כ\"ה אניה דיונה פרק מ\"ג אות ז' ובשעת הדחק מותר להחליף יריעה אחת אפי' לכתחלה אמ\"ל שם מקום שמואל שם ומ\"ש ח\"צ סי' י\"ט דאפי' בבלה א\"צ לסלק כ\"א יריעה אחת וחולק על דברי הטור והש\"ע עיין גבעת שאול סי' ק\"ו שדחה ראיותיו והעלה דאין לזוז מפסק הטור והש\"ע וכל האחרונים דצריך להחליף ג' יריעות וכן הוא דעת הפוסקים שזכרנו בזה האות ובאות הקודם ומ\"ש עקרי הד\"ט חי\"ד סי' ל' אות ג' עיין ח\"ס חי\"ד סי' רנ\"ז:" + ], + [ + "כ) שם צריך להחליף ג' וכו' ומה שהוא מחזיר יהא כמדת כתב הראשון וטוב שהסופר הראשון יכתבם אם אפשר ש\"כ סע\"ק ט' קה\"ס סי' י\"ח אות ט' מלא\"ש כלל ט\"ו אות ד' אניה דיונה פרק מ\"ג אות ז':" + ] + ], + [ + [ + "א) סעי' א' ס\"ת שכתבו אפיקורוס וכו' הוא מין האדוק בע\"ז ומסתמא לשם ע\"ז כתבו, לבוש סעי' א' ט\"ז סע\"ק א' ש\"כ סע\"ק א' והשו\"ג או' ב' כתב לאו דוקא אדוק בע\"ז אלא אפי' אין בו אלא מדה אחת רעה מכל אלו שכתב הרמב\"ם פ\"ג מהל' תשובה הל' ז' ח' במינים ואפיקורוסים ישרף שודאי כיון שיש לו מדה רעה אחת מכל אלו לא כתב אזכרות שבו לשמן כ\"ש עבוד עורות לשמה עי\"ש ועיין יד אהרן או\"ח סי' ט\"ל בהגב\"י:" + ], + [ + "ב) שם ישרף ובאו\"ח סי' ט\"ל סעי' ד' גבי תפלין כתב די\"א דיגנזו עיין בדברינו שם או' כ\"ד:" + ], + [ + "ג) ס\"ת שכתבו א' כשהיה נחשד מאד שהוא מכת המאמינים בשבתי צבי שבור שחיק טמיא ואח\"ז נתברר הדבר שכן הוא שהוא מכת הרשעה מצוה לשורפו אף שבעת שכתב הס\"ת לא היה אלא נחשד. תשובה מאהבה ח\"א סי' ק\"י פ\"ת אות ב' אניה דיונה פרק מ\"ו או' א' אך בת' הגאון נוב\"י ז\"ל בסי' קי\"ב או' ג' מבואר דאם לא היה בעת הכתיבה רק נחשד אין לשורפו רק טעון גניזה עי\"ש פ\"ת שם:" + ], + [ + "ד) ס\"ת שכתבו א' מן הקראים אף שהרמב\"ם ז\"ל מונה אותם בכלל המינים אפ\"ה לא ישרף דלא נקראו מינים לענין זה כלל ומי ששורף אותם עובר משום לא תעשון כן אלא טעון גניזה ואסור לקרות בו בצבור פ\"ת שם בשם הרדב\"ז ח\"ב סי' תשע\"ד:" + ], + [ + "ה) ספרי תפילות שמדפיסים עכו\"ם אסור להתפלל בהם מהר\"א הלוי בשו\"ת זקן אהרן סי' קע\"א ומהר\"י פן פורנא האריך בצדדי ההיתר ברכ\"י אות ב' ועיין בשיו\"ב אות א' שכתב דמדברי ספר חסידים יש סמך גדול להחמיר כהרב זקן אהרן:" + ], + [ + "ו) שם כתבו כנעני יגנז אפי' כתבו למכור לישראל ש\"כ סע\"ק ג' בא\"ה סק\"א:" + ], + [ + "ז) שם נמצא ביד אפיקורוס ואינו יודע מי כתבו יגנז ואפי' בבית אין קורין בו ביחידות ולא דמי לאותן שמנה הרמב\"ם בפ\"ו מהל' ס\"ת שהן כחומש ט\"ז סק\"א חדושי הגהות שבב\"י אות א' אניה דיונה פ' מ\"ה אות ה' ודלא כהשגת נקה\"כ וכן כל פיסול שאינו מוכח כגון שאינו מעובד לשמה כתב הט\"ז שם יש לאסור לקרות בו אפי' ביחידות שמא יקרא בו בצבור ולא סמכינן אסימן או אכתיבה אבל נקה\"כ השיג על דבריו עי\"ש ואע\"ג דאניה דיונה פרק מ\"ז במאיל המלואים אות כ' דחה דברי הנקה\"כ מ\"מ יש לסמוך על הכתיבה על העמוד או על הדפין שס\"ת זה פסול ויקרא בו ביחידות כמ\"ש הנקה\"כ עיי\"ל אות כ\"ו וכ\"ז:" + ], + [ + "ח) שם נמצא ביד כנעני וכו' יש מי שמכשיר וכו' ובא\"ח סי' ט\"ל סעי' ו' גבי תפלין כתב סתם דכשרים עיין בדברינו שם אות כ\"ז הטעם:" + ], + [ + "ט) שם יש מי שמכשיר וי\"א יגנז משהביא מרן ז\"ל סברת האוסרים באחרונה משמע דהכי ס\"ל ובפרט שהביא סברת האוסרים בלשון רבים עיין באה\"ג ועיין בדברינו ריש סי' ע\"ר:" + ], + [ + "י) שם וחייבים הצבור לקנותו ממנו בכדי דמיו וכו' ומשמע בש\"ס דאין לומר לגוי שיתן לו בזול יותר מדאי פן יכעוס וישליכה למקום האבוד ב\"י ט\"ז סע\"ק ב' ש\"כ סע\"ק ה':" + ], + [ + "יא) שם או יותר מעט ולגונזו וכו' אבל במקום דטעון שריפה א\"צ ליקח מהם עיין בדברינו לאו\"ח סי' ט\"ל סוף אות כ\"ח:" + ], + [ + "יב) שם ואם רצה להעלות בדמיו וכו' מניחין אותו בידו כתב ט\"ז סע\"ק ב' כשהגר רוצה הרבה יותר מכדי דמיו לא יסלק וימשוך ידו ממנו תיכף אלא צריך לעסוק עמו בדברי ריצוי אולי ימכרנו בכדי דמיו מעט יותר ואם אח\"כ עומד בדעתו אז מניחין בידו וילך לו ולא קודם לזה באה\"ט סע\"ק ב' קה\"ס סי' א' אות ו' ועיין בדברינו שם אות כ\"ט:" + ], + [ + "יג) שם ואם הוחזקו שבזזו הכנענים וכו' וה\"ה במקומות שאין הגוים יודעים לכתוב דאמרינן מסתמא בזזו אותה ש\"כ סע\"ק ה' אניה דיונה שם אות א' קס\"ה שם אות ה' ובזמן הזה כל הסתו\"ם הנמצאים ביד גוי בידוע שהם של ישראל שגנבו או אבדו וקורין בהם מפני שאינן בקיאים בכתיבה שלנו שו\"ג אות ז':" + ], + [ + "יד) סעי' ב' גר שחזר לסורו וכו' אין ראוי לסמוך על הצדוקים בדבר שאינו ניכר כמו עבוד לשמו וכתיבת האזכרות לשמן ותפירה בגידי טהורה מהריק\"ש בשם כפתור ופרח ברכ\"י אות ג':" + ], + [ + "טו) למכור ס\"ת לבני מקרא אף שמכבדין אותו אם הוא כשר אסור שמביא את השם לידי גניזה ואם כתוב ע\"ג עורות שנעבדו שלא לשמן וגם האזכרות כתבן שלא לשמן אפ\"ה אסור למכור להם דכשיראו שסופרי ישראל מוכרים להם יבוא ישראל לקנותו מהם אבל יכול לעשות בס\"ת שרוצה למכור להם כל הפתוחות סתומות וכן הסתומות פתוחות דמינכרא מילתא הרב מהר\"י זיין בתשובותיו שערי ישועה כ\"י יו\"ד שער ט' סי' ז' ברכ\"י אות ד':" + ], + [ + "טז) למכור לבני מקרא ס\"ת פסול שרי הרדב\"ז בתשובותיו כ\"י סי' אל\"ף מ\"ו וכן הסכים הרב מהר\"י זיין בת' הנז' וכתב שם מעשה רב שבעה\"ק ירושלים ת\"ו בזמן הרה\"ג המג\"ן בהסכמת כל הרבנים מכרו ס\"ת פסול לבני מקרא ודלא כהגו\"ר כלל ב' סי' ל\"א דאסור ברכ\"י אות ה':" + ], + [ + "יז) סעי' ג' ס\"ת שכתבו מסור וכו' עיין בדברינו לאו\"ח סי' ט\"ל סעי' א' בענין כתיבת תפלין וה\"ה לכתיבת ס\"ת עיין לבוש סעי' ג' ט\"ז סע\"ק ג' ש\"כ סע\"ק ז' וכ\"כ האחרונים:" + ], + [ + "חי) שם ישראל מומר וכו' סופר סת\"ם שנתגלה ע\"י עדות וראיות שהרשיע ומכר תפלין חסירי פרשיות כל מה שכתב אחר רשעתו יש לפסול אותו אבל מה שכתב קודם חטאתו אין לפסול ויעמוד על חזקתו חת\"ס חא\"ח סי' ז' אניה דיונה פרק מ\"ו אות ב' ג' ונ\"ל דאם אח\"כ תתגלה דעתו שהיה פסלן מקדמותו כגון שפתח א' תפלין שכתב ומצאן בתי אכזב שחצי פ' עזוב כל תפלין ומזוזות שכתב בינתים פסולות ואע\"ג דהוי רק עד א' נאמן יען דעתו הגלות נגלות. אניה דיונה שם אות ד' ועיין פ\"ת אות ח' ובחת\"ס שם ובאניה דיונה שם במא\"ה אות ד':" + ], + [ + "יט) סעי' ד' ס\"ת שכתבו ממזר וכו' משמע דכל הס\"ת פסול וכ\"כ ש\"כ סע\"ק ח' ברכ\"י אות ו' אבל תפלין שכתב כשרים ברכ\"י שם והבאנו דבריו באו\"ח סי' ט\"ל אות י\"ד וכ\"כ בה\"י אות ב' וכן פצוע דכה מותר לכתוב תפלין בה\"י שם אבל לכתוב ס\"ת כתב בה\"י שם דלטעם המרדכי דכשיגיע לפסוק לא יבא ממזר וכו' ה\"ה כשיגיע לפסוק לא יבא פצוע דכה וכו' אבל לטעם שאין מוציא רבים י\"ח לא מצינו זה גבי פצוע דכה ועיין ברכ\"י אות הנז' ודוק:" + ], + [ + "כ) סעי' ה' ס\"ת שאמר הסופר לאחר שיצא מידו וכו' הנותן מעות לחבירו לכתוב לו ס\"ת ונמצא בו טעות וצריך לשכור מי שיגיהו אם הם טעוית שדרך הסופרים לכתוב אותם אין הסופר חייב כלום ומיהו אם טעה כ\"כ שאין דרך הסופרים לטעות חייב וכ\"ש אם טעה בו כ\"כ שיפסול הס' לגמרי ודברים הללו תליים במנהג המקומות אם מנהג המקום שהכותבים אינם מגיהים אותם אף זה שקבל עליו סתם אין עליו להגיהו ואם הסופר הגיהו מעצמו חייבים הבעלים ליתן לו שכרו ואע\"פ שלא עשה מדעתם ואם מנהג המקום שהכותבים מגיהין אף זה כשקבל עליו סתם על דעת להגיהו קבלו שכנה\"ג הגה\"ט אות ג' בשם ת' הרשב\"א סי' אל\"ף וכ\"ז והביאה הרב בעל המפה בח\"מ ס\"ס ש\"ו והרב\"י ס\"ס של\"ג ועיין ח\"מ ריש סי' ו' שע\"ה ויו\"ד ריש סי' רע\"ט:" + ], + [ + "כא) ס\"ת שתקן וכ\"ש שכתב אדם אחד שאינו יודע שח\"ת פסול אפי' אם אומר שלא עשה כן פסול דמלתא דלא רמיה לא אדעתא פ\"ת אות י\"א בשם חמודי דניאל ועיין לעיל סי' א' סעי' ג':" + ], + [ + "כב) שם לפיכך אם אמר ס\"ת זה וכו' אפי' אומר רק על יריעה א' שנעבדה שלא לשמה אמרינן מתוך שנאמן להפסיד שכרה נאמן לפסלה אניה דיונה פ' מ\"ז אות ד':" + ], + [ + "כג) שם מתוך שנאמן להפסיד שכרו משמע אם כתב לו בחנם כגון במתנה וכה\"ג אינו נאמן כיון שיצא מתחת ידו ש\"כ סק\"ט וכ\"כ ב\"ח אניה דיונה שם אות ו'" + ], + [ + "כד) שם מתוך שנאמן להפסיד שכרו וכו' היינו אם לא נתן שכרו אבל אם נתן לו שכרו אינו נאמן ד\"מ אות ב' פרישה אות ו':" + ], + [ + "כה) שם מתוך שנאמן להפסיד שכרו וכו' דוקא אם הס\"ת עדיין ביד האיש שמכר לו הסופר אבל אם מכרו אותו האיש לאחר והרויח בו אינו נאמן דאם אתה מאמין לסופר אתה מוציא ממון מיד האיש שמכרו ע\"פ ע\"א והתורה אמרה לא יקום ע\"א באיש להוציא ממון על פיו שבו\"י ח\"ב סי' ע\"א פ\"ת אות י\"ב:" + ], + [ + "כו) שם בהגה מיהו בשכר חומש וכו' דהא מ\"מ לא גרע מחומש וכ\"כ הלבוש אניה דיונה שם אות ד' ודלא כט\"ז סע\"ק ה' ועיין בנקה\"כ שהשיג עליו:" + ], + [ + "כז) וכד משתמש בה במקום חומש צריך לעשות בה סימן למען שלא יטעו לקרות בה בצבור ויכתוב על גליוני הדפין מלת פסול או ימעט גליונה ויניחנה על שיעור גליון של חומש אניה דיונה שם אות ה' בשם בנ\"י" + ] + ], + [ + [ + "הלכות מזוזה
א)
סעי' א' כיצד כותבין וכו' ועושה לה כמו חצי צפורן דהיינו מלבד מה שצריך להניח כדי לכתוב אות ל' ואות ך' פשוטה ודומיה עם הק\"ג שלהן מלא\"ש ואע\"ג דגבי תפילין בא\"ח סי' ל\"ב סעי' ל\"ב כתב מרן ז\"ל צריך להניח חלק למעלה כדי גגה של למ\"ד וכו' נ\"ל דלגבי תפלין הוי ס\"ס דילמא כמלוא אטבא דספרי גופיה הוא רק כדי גג הלמ\"ד ורגל הנו\"ן עם הק\"ג שלהן ואת\"ל כהפי' המחמירים דילמא דוקא במזוזה איתמר ולהכי בתפלין סתם הש\"ע להקל ובמזוזה העתיק לשון הש\"ס מלא\"ש כלל י\"ז או' ז' בבינה ועיין ב\"י שם ובט\"ז שם סע\"ק כ\"ג:" + ], + [ + "ב) שם כמו חצי צפורן הני ספרי דלאו דווקני רגילי דלא עבדי רוח זה ויש לגעור בהם וכבר צווח ע\"ז הרב ראשון לציון זלה\"ה ברכ\"י אות א' ובכתב קטן פשיטא דטוב למעט מהגליון ולהוסיף על הכתב דבנקל ישתנו צורת האותיות ע\"י כתיבה הקטנה או יתקלקלו האותיות והוא פיסול דאורייתא ושיעור גליון זה ודאי לכ\"ע הוא רק לכתחלה מלא\"ש שם וכ\"כ פ\"ת אות א' בשם תפארת צבי דשיעור גליון זה בדיעבד אינו מעכב:" + ], + [ + "ג) שם ובתחילתה ישייר כדי לגול אותה. קצת סופרים אין נוהגים כן ויש להם סמך כמ\"ש השבות יעקב ח\"ב סי' ק\"ח יעש\"ב ברכ\"י או' א' פ\"ת או' ב' מלא\"ש כלל כ\"ג או' ב' בבינה ומנהגנו פה בגדאד יע\"א מניחין כדי לגול כמ\"ש מרן ז\"ל ומנקבין הגליון ההוא כדי שיראו אותיות השם הכתוב בחוץ כמ\"ש שבות יעקב שם דלהמצריכין כן צריך לנקב הגליון ההוא כדי שייראו אותיות השם הכתובות בחוץ ובדיעבד אם לא הניח כדי לגול אינו מעכב כיון דהרבה מגדולי הפוסקים סוברים שאין צריך זה כמ\"ש השבו\"י שם:" + ], + [ + "ד) שם בהגה ובסופה א\"צ להניח כלל. אבל מ\"מ צריך להניח מעט כדי שיהיו האותיות שבסוף השיטות מוקפות גויל ש\"כ סע\"ק א' וכ\"כ האחרונים." + ], + [ + "ה) סעי' ב' צריך לכותבה בדף א' וכו' כלומר לכתחילה צריך לכותבה בדף א' ואם כתבה בדיעבד בשתים וכו' כשרה שו\"ג או' ו':" + ], + [ + "ו) סעי' ג' כתבה שלא על הסדר. אפי' שכח מלכתוב אות אחת פסולה ואפי' שכח קוצו של יו\"ד מעכב עיין שו\"ג או' ו' ועיין בא\"ח סי' ל\"ב סעי' ד' בהגה ובדברינו לסי' ל\"ו בצורת היו\"ד:" + ], + [ + "ז) שם ואין לה תקנה לפי שאין תולין בה כמו שחולק בס\"ת משום דבעינן שתהא נכתבת כסדרה כ\"כ הפוסקים והאחרונים הטעם ולפ\"ז יכול לגרור ממטה למעלה עד מקום החסרון ויכתוב שם החסרון ואח\"כ יכתוב מה שגרר על מקום הגרר דכה\"ג הוי כס' ועי' בא\"ח ס' סי' ל\"ב סעי' כ\"ג וכ\"ד. ש\"כ סע\"ק ב' ועיין בדברינו שם או' קכ\"ז:" + ], + [ + "ח) שם ואצ\"ל אם הקדים פ' לפ' עיין ט\"ז סק\"א ועיין בנקה\"כ שהשיג על דבריו וכן פסק נקה\"כ בסי' ר\"ץ כדעת מרן ז\"ל וכ\"כ מלא\"ש כלל ח' אות א' בחכמה קס\"ה סי' ט' אות א' וכן עיקר." + ], + [ + "ט) סעי' ד' כתבה בשני עורות כלומר בשני קלפים מחולקים ש\"כ סע\"ק ג':" + ], + [ + "י) שם אע\"פ שתפרה פסולה עיין פ\"ת אות ד' ועיין משחא דרבותא דף פ\"ז ע\"ג דכתב דלשי' הרמב\"ם אף אם תפרן קודם הכתיבה פסולה:" + ], + [ + "יא) סעי' ה' צריכה עבוד לשמה לכתחלה וכו' ודעת רוב הפוסקים נראה דאפי' בדיעבד פסולה בעור שאינו מעובד לשמה וכן פסק הב\"ח ועכ\"פ נראה דאם ימתין לעור מעובד לשמה תבטל המצוה יקבענה בל\"ב דכדאי הם הרמב\"ם וסיעתו לסמוך עליהם בשעת הדחק דלא כמ\"ש הב\"ח דלא יקבענה כלל אלא יקבענה שם וישתדל להמציא אחרת כשרה ש\"כ סע\"ק ד' ברכ\"י אות ג' וכתב וכן עיקר זכ\"ל ח\"א אות מ' קס\"ה סי' כ\"ז אות ד':" + ], + [ + "יב) סעי' ז' דינה לענין הדיו והכתיבה וכו' ושאר דיני כתיבתה בחסרות ויתרות הוא כמו שכותבין פ' שמע והיא\"ש בתפלין ונתבאר בא\"ח סי' ל\"ב ש\"ר סע\"ק ה' וכן דיני ח\"ת שייכים ג\"כ בכתיבת מזוזה מלא\"ש כלל כ\"ג אות א' אמ\"ש כלל כ\"א אות א' וכן דיני הק\"ג אמ\"ש שם ועיין אותם בא\"ח סי' ל\"ב ובדברינו שם:" + ], + [ + "יג) שם כמו בס\"ת. וכתב הטור שנכתבת שלא מן הכתב והוא מהש\"ס והמחבר והרב לא כתבו זה משום שסמכו אמא שנתבאר בא\"ח סי' ל\"ב גבי תפלין שכותבין פ' שמע והיא\"ש שלמ\"ה כששגורות בפיו וא\"כ פשיטא דה\"ה למזוזה ש\"כ סע\"ק ה' ברכ\"י אות ד' וכתב דלא כהל\"ח והט\"ז וכ\"כ האחרונים קס\"ה סי' ד' אות ח' מלא\"ש שם אמ\"ש כלל י\"ד אות ב' וכן מנהגנו:", + "סעי' ח'. צריכה שרטוט וכו' נוהגים לשרטט גם מן הצדדים ובדיעבד אם לא שרטט מן הצדדים אין להחמיר, פת\"ע על או\"ח סי' ל\"ב אות י\"ט:", + "שם צריכה שרטוט וכו' מזוזה ששרטטה הסופר ועכ\"ז הכתב מעוקם ושטה ראשונה נכנסת בשרטוט השניה פסולה. הרב מהר\"י זיין בת' שערי ישועה כ\"י י\"ד שער ט' סי' ח' ברכ\"י אות ו' זכ\"ל שם:)" + ], + [ + "יד) שכל את ידיו וכתב המזוזה מיושרת ואח\"כ שרטטה פסולה. הרב מהר\"י בתשובה הנז' והביאו הגו\"ר א\"ח כלל ב' סי' ז' בענין שרטוט המזוזה אינם מחוורים עי\"ש ודוק היטב ברכ\"י אות ז' זכ\"ל שם מלא\"ש כלל ה' אות א' בחכמה ובבינה וכן במזוזה שנמצא שאותיות נכתבות בין שרטוט לשרטוט אין תקנה לשרטט עתה בראשי השורות כדינו. פ\"ת או' א' בשם ה' רע\"ק סי' נו\"ן:" + ], + [ + "טו) מעשה בכמה מזוזות שנכתבו בלא שרטוט רק שטה א' היה וכל השיטות בלי שרטוט נראה דכולם פסולות דמבואר מהש\"ס והראשונים והפוסקים דצריך לשרטט כל השיטות שבמזוזה ואם לא שרטט כל השטין פסולה הרב יוסף אומץ סי' צ\"א זכ\"ל ח\"ג אות מ' וכ\"כ מלא\"ש שם ואפי' אם כתב איזה טעות וגררו ועי\"ז נמחק השרטוט צריך לשרטוט מחדש ואח\"כ יכתוב לתקן הטעות מלא\"ש שם:" + ], + [ + "טז) שם ואם כתבה וכו' ואפי' אם ירצה להניח דבר המשורטט מבחוץ שבכדי שיראו השרטוטים בעבר השני ואפי' אם ישרטט בצד אחורי הכתב לא מהני מלא\"ש שם:" + ], + [ + "יז) סעי' ט' כותב כל שיטותיה שוות וכו' ואם האריך בשיטה אחת וכו' ולפני פניה כשרה פי'אע\"ג דאם השורה הזאת שהיא קצרה ביותר אם היתה עומדת למעלה מהשטה שלפניה הארוכה היה פסול דהוה כקובה שזכר אח\"כ כשרה. פרישה אות יו\"ד ט\"ז סע\"ק ד':" + ], + [ + "חי) שם ובלבד שלא יעשנה כקובה או כזנב פי' כקובה כאוהל שהוא צר למעלה ורחב למטה וכזנב הוא רחב למעלה וצר למטה טור ש\"כ סע\"ק ז' דהיינו שיכתוב בשיטה ראשונה והיה ובשניה הדברים האלה ובשלישית אשר אנכי מצוך שהרי היא רחבה מלמטה וקצרה למעלה כקובה וכי לא יעשנה כזנב דהיינו שיכתוב בשיטה עליונה ג' או ד' תיבות ובשניה ב' ובשלישית א' שהרי היא מקצרת ויורדת כזנב כ\"מ פ\"ה הלכות מזוזה הל' א' פרישה אות י\"א ואפי' מצד א' כקובה או כזנב פסולה. פרישה שם בשם רש\"ל ש\"כ סע\"ק ו' מלא\"ש שם אות ג' קס\"ה סי' כ\"ז אות ו' אמ\"ש כלל כ\"א אות א':" + ], + [ + "יט) ואם כתב מזוזה בדמיון זה שפ' שמע כתב בשטות קצרות ופ' והיא\"ש בשטות רחבות והרחיב לצד הימין כזה כשר. אמ\"ש שם:" + ], + [ + "כ) סעי' יו\"ד על הארץ יכתוב בראש השיטה אחרונה הטעם דשיטה שלפניה מסיימת השמים ורחוקה מהתחלת שיטה אחרונה דכתיב שם על הארץ והוא רמז כי היכי דמרתקי שמים מארץ כן ירבו ימיכם וימי בניכם ט\"ז סע\"ק ה':" + ], + [ + "כא) שם ולא יכתוב בה יותר. ואם טעה וכתב גם איזה תיבות שקודם על הארץ בשיטה אחרונה הגם שהסופר בודאי לא טוב עשה ולאו ספרא דווקנא הוא לטעות. בדברים גלויים לכל כאלה מ\"מ בדיעבד אין לפסול המזוזה בשביל כך ושכן מורה לשון הרמב\"ם שכתב מצוה לכתוב על הארץ בשיטה אחרונה וכו' דמשמע למצוה דוקא ולא לעכב עקרי הד\"ט סי' ל\"א אות י\"ג מלא\"ש שם בבינה אות ג':" + ], + [ + "כב) וכן אם שינה וכתב על הארץ בסוף השיטה כשרה שו\"ג אות י\"ח עיקרי הד\"ט שם אמ\"ש שם:" + ], + [ + "כג) וכן אם שינה וכתב שאר תיבות בשיטה אחרונה עד שסיים על הארץ בסוף שיטה כמו בתפלין כשרה פ\"ת אות ו' בשם חומות ירושלם סי' רמ\"ה וכ\"מ בעיקרי הד\"ט שם ועיין ב\"י:" + ], + [ + "כד) סעי' י\"א נהגו לעשות כ\"ב שיטין וזה התחלתן שמע ה' הדברים לבניך ובשכבך. בין והיה מצוה בכל יורה עשב פן והשתחויתם השמים ואבדתם ושמתם אתם אתם בדרך ובשעריך אשר על הארץ. טור ש\"כ סק\"ח (ומ\"ש ש\"כ שיטה ד' לבבך ט\"ם הוא וצ\"ל לבניך פ\"ת אות ז' בשם חומות ירושלם סי' הנז') קס\"ה סי' כ\"א אות ד' בלשכ\"ה ואם שינה לא פסל ד\"מ אות ב' עיקרי הד\"ט. שם אמ\"ש שם ובענין חסרות ויתרות עיין מ\"ש בא\"ח לה' תפלין:" + ], + [ + "כה) סעי' י\"ב צריך לכתבה בימין וכו' עיין בא\"ח סי' ל\"ב סעי' ה' ובדברינו שם:" + ], + [ + "כו) סעי' י\"ג ריוח שבין פ' שמע לפ' והיא\"ש מצוה לעשות פ' סתומה וכו' עיין לעיל סי' ער\"ה סעי' ב' איזה סתומה ומ\"מ הכא במזוזה אינו יכול לעשות סתומה שכשרה אליבא דכ\"ע וכמ\"ש המחבר שם דהיינו שיסיים פ' שלפניה בתחלת שיטה ויניח חלק כדי ט\"א ויחתיל לכתוב בסוף אותה שיטה עצמה וכו' שהרי צריך להתחיל שיטה ז' והיא\"ש וכו' וכמ\"ש בסמוך בשם הפוסקים אלא יעשה סתומה שכשרה לדעת הרמב\"ם כמ\"ש הרב שם שאם לא יוכל לכוין בכך לא יסור מדברי הרמב\"ם ועיין בת' מהרש\"ל סי' ל\"ז עכ\"ל הש\"כ סע\"ק יו\"ד ועיין בא\"ח סי' ל\"ב סעי' ל\"ו כיצד יעשה סתומה פ' והיא\"ש לדעת הרמב\"ם וה\"ה כאן ועיין בדברינו שם אות קס\"ח:" + ], + [ + "כז) סעי' י\"ד וכורכה מסופה לראשה מאחד כלפי שמע. כן הלשון בג\"מ ול\"ד נקט לפי מנהג הסופרים שנהגו לסיים שיטה ראשונה ואהבת את אלא כלומר שיגללנה מסופה לראשה ונקט אחד שהוא סוף פסוק ראשון פרישה אות ט\"ו:" + ], + [ + "כח) סעי' ט\"ו אסור להוסיף וכו' אלא שמבחוץ כותבים שדי וכו' מה שנהגו לכתוב זה השם יותר משאר שמות מפני ששם זה נוטריקון שומר דירת ישראל ד\"מ אות ג' פרישה אות ט\"ז בשם הכל בו והרב יפה ללב אות א' כתב בשם זקנו נפש כל חי כי הוא נוטריקון שעת דין ישמור עי\"ש ועי' שו\"ג אות כ\"ה ועוד עיין זוהר פ' ואתחנן דף רס\"ו ע\"א:" + ], + [ + "כט) שם בהגה וי\"א נגד הריוח שבין הפרשיות. ואם טעה וכתב שם שדי על הריוח אשר סוף פ' שמע אז יניח שם הזה ויכתוב שם שדי אחר על הריוח שקודם והיא\"ש אמ\"ש כלל כ\"א אות ב' ולדידן דקימ\"ל כסברת מרן בשם הזוהר דכותבין שם שדי כנגד תיבת והיה שבפנים אם טעה וכתב במקום אחר אז ג\"כ יניח שם הזה ויכתוב שם שדי אחר כנגד תיבת והיה שבפנים ועיין שו\"ג אות כ\"ה:" + ], + [ + "ל) ואם שכח לכתוב שם הנ\"ל על המזוזה וקבעה בדלת יצא ידי מצות מזוזה אמ\"ש שם ועיין ד\"מ שם:" + ], + [ + "לא) שם בהגה ומניחים נקב בקנה וכו' וכן צריך לעשות נקב בגליון כדי לגול. היקף כנגד שדי פרישה שם בשם הג\"מ ועיין לעיל אות ג':" + ], + [ + "לב) שם בהגה. עוד נוהגים לכתוב מבחוץ כוזו וכו' ועכשיו לא נהגו לכתוב כן ב\"י וכ\"כ השו\"ג אות כ\"ו ועיין יפה ללב אות ב':" + ], + [ + "לג) שם בהגה. אבל בפנים אין להוסיף וכו' משנה שא\"צ היא שכבר כתב רבינו סמוך ונראה אסור להוסיף ושם נאמר שמבפנים מיירי ואם לפרש בא כי רבים כמוהו א\"כ הול\"ל בסמוך לו שו\"ג אות כ\"ז:" + ], + [ + "לד) שם אין להסיף שום דבר וכו' הרמב\"ם כתב כן לפי שראה שהיו כותבין שמות מלאכים בפנים לשמירה וכעס עליהס אלא צריך שיעשה כפי מה שהיא בתורה והשמירה תבוא ממילא ע\"י עשיית המצוה שצוה הוא יתברך עלינו כן פירש בעל כ\"מ ט\"ז סע\"ק ז':" + ] + ], + [], + [], + [], + [], + [], + [], + [], + [ + [ + "א) סעי' א' ס\"ת או תפילין שבלו וכו' עיין בת' ח\"ס סי' רע\"ט שכ' שרב אחד רצה לחלק דדוקא ס\"ת שבלה שכבר היה קודש שוב לא פקע קדושתו משא\"כ חסר ויתר בתחילת כתיבתו לא נחית עליו קדושת ס\"ת מעולם וכמ\"ש הרמ\"א לעיל סי' רפ\"ב דמותר למוכרו ולכן מותר ג\"כ לעשות ממנו מזוזה וה\"ה לקצץ הגליונותיו לתקן ס\"ת שלם והוא ז\"ל כתב דז\"א דמה דנקטו שבלה לרבותא קאמר אפי' שבלה ולא חזי עוד למצותו כלל אפי' ללמד בו תינוקות ומכ\"ש כשהוא רק חסיר ויתיר דאפשר לתקנו ולקרות בו בצבור או ללמוד בו פשיטא שאין עושין ממנו מזוזה ומ\"ש הריב\"ש דס\"ת שיש בו טעות אינו אלא כחומש היינו התם לענין למוכרו וכו' עש\"ב פ\"ת או' א':" + ], + [ + "ב) שם אין עושין מהן מזוזה כגון שנכתב פ' שמע בס\"ת בסוף הדף לא יוסיף לכתוב למטה בגליון פ' והיא\"ש דאע\"ג דהשתא נכתבי כסדרן וכהלכתן מ\"מ אין מורידין מקדושה חמורה לקדושה קלה פרישה או' ב' ש\"כ מלא\"ש כלל כ\"ג או' ח' ומ\"ש הט\"ז על דברי התוספות עיין דרישה ונקה\"כ [ומ\"ש הקס\"ה סי' כ\"ה או' ג' בלשכ\"ה וז\"ל וכן אם רוצה לקחת פ' שמע מתפילין ולחבר אליה עוד קלף וכו' מ\"מ אסור מפני שאין מורידין וכו' עכ\"ל דבריו צ\"ע דבכה\"ג למה לי טעמא דאין מורידין בלא\"ה אסור משום שכתבה בשתי עורות עיין סי' רפ\"ח סעי' ד':]" + ], + [ + "ג) שם ואין כותבין אותה על גליוני ס\"ת ר\"ל שיחתוך הגליונים מס\"ת ויכתוב עליהם ב' פרשיות של מזוזה ול\"ת שדוקא מכתב של ס\"ת אין עושין אבל אם יכתוב המזוזה על הגליונות של ס\"ת לל\"ב קמש\"ל פרישה או' א'" + ], + [ + "ד) שם ואין כותבין אותה על גליוני ס\"ת וכו' וכן אין כותבין תפילין על גליוני ס\"ת קס\"ה סי' כ\"ה או' ג ועי\"ש בלשכ\"ה או' ד':" + ], + [ + "ה) שם לפי שאין מורידין וכו' ס\"ת שבלה ולה נשאר כי אם איזה יריעות שלא בלו ונשאר הקלף אך הכתב הלך לו ולא נשאר שום רושם אסור לכתוב דבר אחר על קלפים הללו דלא כרב א' שרצה להתיר פ\"ת או' ג' בשם נוב\"י תניינא חי\"ד סי' קע\"ג ועיין בדברינו לא\"ח סי' ל\"ב או' ל\"ו:" + ], + [ + "ו) בת' שער אפרים [סי' צ'] מסופק אם מותר לכתוב קמיע על קלף צבי דהיינו שאותו קלף נחתך מס\"ת לצורך הקמיע אף שצריך לגרור הכתב ולמחוק כמה שמות באשר שאמרו מומחיה שכך מסוגל והורה רב א' אבל לגבי מזוזה בודאי יש להתיר ול\"נ שאין חילוק בדין זה בין ס\"ת למזוזה בל\"י בגליון הש\"כ הנ\"מ והביאו ברכ\"י אות ג' וכתב דדברי המורה הנז' אין להם שחר:" + ], + [ + "ז) שם בהגה אבל מותר לתקן הס\"ת עצמה עם גליונותיה וכו' ויחתוך כל הגליון בשוה ויעשה מקצת מהם מטליתים לתקן הס\"ת ויגנוז השאר ד\"מ:" + ], + [ + "ח) שם בהגה אבל מותר לתקן הס\"ת עצמה עם גליונותיה וכו' ועיין בת' ח\"ס סי' רע\"ט שכ' דדוקא עם גליוני אותו הספר עצמו שמתקן אבל לתקן ס\"ת אחרת כיון שלא נעשה מעיקרא לתשמיש זה הס\"ת אין להתיר אפי' א\"א בענין אחר. עוד מבואר שם דמ\"ש הרמ\"א אם א\"א לתקנה בענין אחר הכוונה אם הוא באופן שאין לצפות כלל שימצאו שם תיקון אחר לעולם אבל אם אפשר בשום אופן למצא בזמן מהזמנים אפי' רק קלף לתקן הס\"ת הנז' א\"כ עתידים הגליונות אלו לחזור להיות תשמיש לגוף ס\"ת כשר אסור לקוץ אותם בשביל לתקן עכשיו פ\"ת אות ד':" + ], + [ + "ט) וכתב עו\"ש בדבר סופר אחד שקצץ גליוני ס\"ת שאין קוראין בהם מפני טעיותיהם ודבקם בשולי היריעות של ס\"ת התפורים זה בזה כדינו אלא שנהגו הסופרים לדבק בהם עוד מטלית אחד וזה הסופר עשה זה מקצוצי גליונים הנה לא טוב עשה הסופר הזה ואפשר היה ראוי לאסור לקרות בס\"ת זה כלל כיון שנעשה בעבירה כמ\"ש בת' הר\"י בן הרא\"ש בב\"י סי' ער\"ה בס\"ת שקדרו בו שם וחזרו ותקנו שאין לקרות בו הואיל ונעשה בו עבירה אך הכא קלקלתו תקנתו שהרי הוריד הגליון הירדה גדולה יותר מדאי שהס\"ת היה כשר בלא\"ה ע\"י תפירות היריעות ואינו אלא ליתר שאת והיא תקנתו שאין ס\"ת פסיל בכך ולא שייך נעשה בעבירה וכיון שאין הס\"ת פסול בכך יניחם כך שזו היא גניזתן ולא נורידם עוד להסיר הדבק ואין לחוש שמא באורך הימים יפלו המטליתים ולא ידעו שהיו מגליוני ס\"ת כי ישראל ישרים וכל המחובר לטהרת קדושת ס\"ת נוהגים בו קודש וכל המוצאו מנשקו וגונזו ע\"כ יניח הדבר כמו שהוא והסופר יקבל תשובה ע\"ע עי\"ש פ\"ת שם:" + ], + [ + "י) שם בהגה אבל אם אפשר לתקנה בענין אחר וכו' לא יחתוך הגליונות לתקנה וכו' ואף אם הגליונות הם רחבים מכשיעור שצריך להיות אעפ\"כ הם כקדושת ס\"ת ואם רוצה לחתוך אותם מה שעשה יותר מכשיעור אסור לחתוך בית הלל עי\"ש:" + ] + ], + [ + [ + "א) סעי' א' מזוזת יחיד נבדקת וכו'. ביומא דף י\"א פי' רש\"י נבדקת שמא נרקבה או נגנבה ופי' נבדקת אם נגנבה א\"צ לבדוק מבפנים וע\"ז סומכים רובא דעלמא דאין בודקין אם נרקבה והרמב\"ם כתב כפי' הא' ונכון לכל י\"ש להחמיר הרד\"ק בהגהותיו כ\"י ולי הדל נראה דלא שייך כאן לומר דסומכין על פי' הב' דרש\"י כתב ב' חששות ושניהם יש לחוש ואינם פי' חלוקים וזה פשוט ולכן לא מצד חומרא נכון לי\"ש להחמיר כי זה כל האדם חייב לקיים הדין דליכא למ\"ד דאין לחוש לנרקבה ודוק היטב שיו\"ב זכ\"ל ח\"ג אות מ':" + ], + [ + "ב) וכתב השו\"ג אות א' משמע דדוקא משום הך חששא דנרקבה או נגנבה הוא דצריכה בדיקה אבל לא משום שמא נטשטשו האותיות א\"כ עכשיו שנהגו ליתנה בתוך שפופרת של זכוכית או של קנה או כל דבר כדלעיל ר\"ס רפ\"ט כדי שלא תכלה מלחלוחית הכותל כמ\"ש התו' בפ' השואל את הפרה דף כ\"ב ע\"א א\"כ אין צריך בדיקה דאין לחוש שמא נרקבה דשפופרת שומרה ואי משום נגנבה הא קחזינן שהיא במקומה ונראה דמש\"ה הקילו בבדיקתה שאין בודקין אותה אפי' פעם אחת בשבוע עכ\"ל וכ\"מ בב\"י א\"ח סי' ט\"ל דאין חוששין לטשטוש ועיין בדברינו לשם אות מ' ובאו' שאח\"ז:" + ], + [ + "ג) אמנם עיין בשבחי רבינו האר\"י הקדוש זיע\"א שכתב דצריך לעשות הגהה למזוזה כדי שלא יכנסו רוחות בבני הבית יע\"ש וזהירי אינשי דכשמתרבים העכברים בלילות ולפעמים נושכים אזי תכף בודקין המזוזות לעשותן הגהה ע\"י סופר מומחה ומגיה היטב רו\"ח אות א' עי\"ש ועיין פ\"ת אות ג':" + ], + [ + "ד) שם מזוזת יחיד נבדקת וכו' מי שיש לו הרבה מזוזות קבועות ובדק שלש מהן ומצאן כשירות אפ\"ה צריך לבדוק כל שאר המזוזות שקבע בו בפרק במעמד שלשתם הכשרות דלא כל המקומות שוות הרב החסיד מהר\"י מולכו בת' כ\"י סי' קמ\"ב ברכ\"י אות א' זכ\"ל ח\"א אות מ' פ\"ת אות א':" + ], + [ + "ה) שם נבדקת וכו' כתב בספר חמודי דניאל כ\"י מי שקשה עליו להוציא המזוזה ולבודקה ורוצה להניח מזוזה אחרת אסור משום בל תוסיף ויזהר כשיוציא את המזוזה שלא לפסלה פ\"ת אות ב' ועיין ט\"ז בא\"ח סי' ל\"ד סע\"ק ב' מג\"א סע\"ק ג' א\"ר אות א' ושאר האחרונים על סימן הנ\"ל בענין בל תוסיף:" + ], + [ + "ו) שם ושל רבים וכו' פי' רש\"י של רבים שערי חצרות ומדינות ועיירות פעמים ביובל דכל דבר שהוא של רבים אין להטריח עליו הרבה שאם תטריח יהיה כל אחד אומר יעשו חברי. וכתב ב\"ח נראה דאפי' בית   שיש בו הרבה בעלי בתים ועושים ביחד מזוזה אחת בפתח הסמוך לר\"ה נקראת של יחיד דאין נקרא של רבים אלא שערי חצרות ומדינות ועיירות והכי משמע מפי' רש\"י וכ\"כ ח\"ס חי\"ד סי' רפ\"ג בענין בית של ג' שותפים שיש בו יותר מארבעים מזוזות הקבועים בפצימי עץ דבעי בדיקה כשל יחיד והביאו פ\"ת אות ג' ודלא כהשו\"ג אות א' (ומ\"ש לפי' רש\"י דיהוב טעמא דברבים אם יטרחו עליהם לבדוק וכו' כל אחד אומר יעשה חברי אדרבא כ\"ש ברחוק זמן כל אחד שוכח לבדוק בסומכו על חבירו שהוא יבדוק וכו' אינה קושיא דאדרבא אין כאן דכיון דהזמן מרובה כ\"כ אין כ\"א סומך על חבירו בשביל טרחא מועטת כזו ומ\"ש שם ליתן טעם אחר על הברייתא דטעם בדיקה אינו משום רקבון וגניבה אלא משום שמא יכנס בה ע\"ש וכו' וכתב לחלק בשל רבים שהרבה בני אדם ממשמשים בה אין העש חונה שם במהרה כי אם לאורך ימים והביא ראיה מהספרים. דספרים שיד כל אדם ממשמש בו אין בו עש וספרים ישנים שאין קורין בהם כי אם פעם ביובל עש אוכלם וכו' אינה ראיה דהא דספרים שהרבה בני אדם ממשמשים בה אין העש חונה שם הטעם כיון דבשעת שממשמש בה פותחה א\"כ אם נכנס בה עש נופל ומש\"ה אין העש אוכלם אבל המזוזה שהיא כרוכה בשעה שממשמש בה אינו פותחה כ\"א מניח ידו עליה מבחוץ אם נכנס בה העש אינו נופל מחמת זה אלא עיקר הטעם כמ\"ש רש\"י):" + ], + [ + "ז) אם הסיר המזוזה לבודקה ודעתו לחזור ולקובעה יש להסתפק אם יברך כשחוזר וקובעה הרב לשון למודים א\"ח סי' ט' והרב אדמת קודש ח\"א סי' י\"ח מסיק דצ\"ל עי\"ש והב\"ד ברכ\"י סי' רפ\"ו אות יו\"ד זכ\"ל ח\"א אות מ' ועיין פ\"ת סי' רפ\"ט אות א' וא\"כ סב\"ל וכ\"כ אמ\"ש כלל כ\"א אות ב' דלא יברך והיינו אם בא לקובעה באותה שעה תכף אחר הבדיקה אבל אם שהה בנתים ועשה הסח הדעת שעסק בעסקים אחרים כל כהא יברך כשיבוא לקבוע אותה עיין בן איש חי הלכות שנ\"ב בפ' כי תבוא סוף אות ח':" + ], + [ + "ח) סעי' ב' השוכר בית מחברו וכו' עיין יפה ללב ח\"ג אות א:" + ], + [ + "ט) שם בהגה ואפי' שכר בית בחזקת שיש לו מזוזה עיין ברכ\"י אות ב' מ\"ש בענין אם הוא להיפך ששכר בחזקת שאין לו מזוזה כדי לקיים מצוה זו ואח\"כ מצא שקבע המשכיר מזוזה אי הוי מקח טעות עי\"ש:" + ], + [ + "י) שם וכשיצא לא יטלנה בידו. שם בבריתא מביא מעשה ע\"ז באחד שנטלה בידו ויצא וקבר אשתו ושני בניו ר\"ל. ב\"ח ואפי' וזה נכנס וזה יוצא ובה שעתא שניהם היו נכונים זה להוציא מזוזתו וזה להכניס את שלו תיכף לא יטלנה דלא פלוג רבנן ברכ\"י אות ה' זכ\"ל או' מ' פ\"ת או' ז':" + ], + [ + "יא) שם וכשיצא לא יטלנה בידו עיין ברכ\"י אות ג' שכתב דאם הוא מקום שאינו מוצא מזוזה לבית שהוא רוצא עתה לדור בו והיא רחוקה ממנו שתבוא לידו כדאי הם הגאונים רבינו האי ורב אחא שאמרו דאם קבעה מיד בבית אחר לל\"ב לסמוך עליהם בשעת הדחק:" + ], + [ + "יב) שם וכשיצא לא יטלנה בידו ומהאי טעמא פסק בשו\"ת שיבת ציון סי' ק\"י במי שמכר ביתו ולא כתב עם כל מה שבתוכו ורוצה המוכר לטול המזוזות הקבועים ביתדות בפתחי החדרים או ישלם לו דמיהם. וכתב דהדין עם הלוקח דאף דפסקינן בח\"מ סי' רי\"ד סי\"א המוכר בית סתם לא מכר אלא כל מה שמחובר בטיט אבל מה שמחובר ביתדות לא מיקרי חבור משום דבגמרא הוא אבעיא דלא אפשיטא והמע\"ה היינו דוקא בדבר שהמוכר יכול להחזיק בו גם אחר המכירה משא\"כ במזוזות דאינו רשאי ליטול ואין לו אלא תביעת דמים א\"כ נקרא הלוקח מוחזק ואפי' לצאת י\"ש א\"צ לשלם לו עי\"ש פ\"ת או' ח':" + ], + [ + "יג) שם בהגה ואם הקפיד על מעותיה וכו' אבל ב\"י כ' בשם ה\"ר מנוח טוב לשלם לו אבל אין מוציאין ועיין באה\"ג או' ו' שו\"ג או' ה' ברכ\"י או' ד':" + ], + [ + "יד) שם ואם שכר הבית מעכו\"ם וכו' ואח\"כ בסוף השכירות יוצא משם נוטלה ויוצא וכן כששוכרו לעכו\"ם יטלנה מיד קודם שיכנס לשם העכו\"ם ש\"כ או' ג':" + ], + [ + "טו) שם ואם שכר הבית מעכו\"ם וכו' ואע\"פ שדרכם של עכו\"ם לשכור לישראל אחר. אך כיון שעכשיו אינו נכנס הישראל שני מיד יקח המזוזה בל\"י:" + ], + [ + "טז) שם נוטלה ויוצא עיין בשאילת יעב\"ץ ח\"ב סי' קכ\"ב שכתב דמה שאמרו נוטלה ויוצא הוא ע\"ד חיוב משום דילמא אתי למעבד בה מידי דביזיונה פ\"ת או' ט':" + ], + [ + "טו\"ב) שם בהגה ועכו\"ם שבקש וכו' עיין בת' באר שבע סי' כ\"ו ובשאלת יעב\"ץ ח\"ב סי' קכ\"ו וברכ\"י או' ו' מ\"ש בזה:" + ], + [ + "חי) סעי' ג' הכל חייבים וכו' והטעם איתא בקדושין דף ל\"ד ע\"א והביאו ש\"כ סק\"ד משום דהו\"ל מצות עשה שאין הזמן גרמא ועוד דכתיב למען ירבו ימיכם והנהו נמי בעו חיים:", + "תם ונשלם שבח לאל בורא עולם ש' בסת\"ר לפ\"ק בש\"א לחודש רחמים" + ] + ] + ] + }, + "versions": [ + [ + "Jerusalem, 1910", + "https://www.nli.org.il/he/books/NNL_ALEPH990013150580205171/NLI" + ] + ], + "heTitle": "קול יעקב על שולחן ערוך", + "categories": [ + "Halakhah", + "Acharonim" + ], + "schema": { + "heTitle": "קול יעקב על שולחן ערוך", + "enTitle": "Kol Yaakov on Shulchan Arukh", + "key": "Kol Yaakov on Shulchan Arukh", + "nodes": [ + { + "heTitle": "אורח חיים", + "enTitle": "Orach Chayim" + }, + { + "heTitle": "יורה דעה", + "enTitle": "Yoreh De'ah" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Kuntres Acharon on Shulchan Arukh HaRav/Hebrew/Kehot Publication Society.json b/json/Halakhah/Acharonim/Kuntres Acharon on Shulchan Arukh HaRav/Hebrew/Kehot Publication Society.json new file mode 100644 index 0000000000000000000000000000000000000000..43de9c74b8d34ec46570c0fbf4b089e7efd785b5 --- /dev/null +++ b/json/Halakhah/Acharonim/Kuntres Acharon on Shulchan Arukh HaRav/Hebrew/Kehot Publication Society.json @@ -0,0 +1,1593 @@ +{ + "language": "he", + "title": "Kuntres Acharon on Shulchan Arukh HaRav", + "versionSource": "https://store.kehotonline.com/", + "versionTitle": "Kehot Publication Society", + "status": "locked", + "license": "CC-BY-NC", + "versionNotes": "© Kehot Publication Society", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "קונטרס אחרון על שולחן ערוך הרב", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": { + "Orach Chayim": [ + [], + [], + [], + [], + [], + [], + [], + [ + "אם רוצה לברך עליו להתעטף בציצית. הנה אע\"פ שבש\"ע לא נאמר בפירוש שאם מעוטף בו ראשו ורובו מברכין להתעטף, מכל מקום מוכרח הוא, דהא טעם המברכים על מצות אינו אלא משום שאינו מתעטף בו האיך יברך להתעטף, וכמו שכתוב במגן אברהם שכתב לדידן דמברכין על מצות פשיטא דאין צריך להתעטף בו ראשו וכו', משמע דסבירא ליה דהא דכתב בש\"ע וטוב להניח כו', היינו כדי שתהא הברכה אליבא דכולי עלמא (אף שבבית יוסף לא משמע כן).
הגם שאפשר לפרש דברי המגן אברהם בענין אחר, מכל מקום מה שכתבתי הוא ברור ופשוט.", + "כתב בתשובת בית יעקב ואם הוא בדרך ואין לו טלית אחר מותר להעלים עיניו ולברך בלא בדיקה עכ\"ל. ולפי שטעמו לא מסתבר, וגם האחרונים חולקין על דין זה כמו שיתבאר בעזרת השם יתברך, לכן לא העתקתיו.
דהנה אם דעתו לדמות זה למה שכתבו האחרונים, דבמקום שאי אפשר סומכים על החזקה לא קרב זה אל זה דנדון זה אינו נקרא אי אפשר, דממה נפשך אם ימצא כשר הרי אפשר, ואם ימצא פסול מה מצוה מרויח במה שלובש טלית פסול, דבמה שמעלים עיניו לא ינצל מברכה לבטלה ומביטול מצות עשה.
ואף אם דעתו דבדיקה זו חומרא בעלמא היא, כדמשמע מלשון הרא\"ש בתשובה ובהלכות קטנות מכל מקום מה שאי אפשר למצוא טלית אחרת לא מעלה ולא מוריד, כמו שנתבאר לעיל.
ועוד דלדבריו אם כן בשבת דאי אפשר לעשות ציצית אין צריך לבדוק הציצית של טלית גדול אלא אם כן יש לו שתי טליתים, ולא משמע הכי במגן אברהם סעיף קטן ה, שהרי רמ\"א ז\"ל סתם וכתב דאין צריך בדיקה משמע אפילו אין לו אלא טלית אחת, וגם אי אפשר בשאלה, ועל זה כתב המגן אברהם שכבר בדקו בשעת ברכה וגם רש\"ל ז\"ל שסובר דאין לברך על טלית שאולה כמו שכתב הט\"ז סימן יד, מכל מקום סובר שצריך לבדוק את הציצית בשבת, כמו שכתב בשמו המגן אברהם בסימן ער\"ה סעיף קטן א וכן עמא דבר לבדוק את הציצית בשבת אפילו אי אפשר למצוא טלית אחרת. אם כן שמע מינה דלא סבירא לן כהבית יעקב.", + "אבל אם הפסיק ביניהם בשיחה כו'. כן כתבו הרא\"ש והטור והש\"ע, ואחריהם נמשכו כל האחרונים לבד המגן אברהם, שכתב וזה לשונו, לפי מה שהכריעו האחרונים ביורה דעה סימן יט שאין לברך הוא הדין כאן, עד כאן לשונו. ולא עיין שם בש\"ך שכתב בשם כל האחרונים דצריך לברך זולת הט\"ז שמספק את עצמו בכך וכבר השיג עליו בנקודות הכסף. [ובספרים אחרים הגיה במגן אברהם דיש לברך, וכן צריך להיות].", + "וכן אם לא היה בדעתו כו'. כן כתב (הטור) [האגור] וש\"ע, והסכים לזה הב\"ח והמגן אברהם. ואף הט\"ז אינו חולק בדין זה, אלא אם יש עדיין לפניו מהבגדים שהיה בדעתו עליהם בשעת הברכה, וזה הניח בצריך עיון. ודו\"ק הטיב בדבריו, ותשכח דהכי הוא כדאמינא.
ולפי זה אפשר שגם המגן אברהם אינו חולק על הט\"ז כלל, דהמגן אברהם לא איירי אלא כשכבר לבש הבגדים שהיה בדעתו עליהם בשעת הברכה, שהרי כתב, ומהאי טעמא גבי מילה צריך לברך, עיין שם, וגבי מילה לא איירי כלל שהביאו השני בעוד שהראשון לא נימול (ועיין בש\"ך שם שהקשה מבעל העיטור שבסימן יט ודו\"ק).
ובלאו הכי דברי הט\"ז נכונים לדינא, שהרי ביורה דעה סימן יט הסכימו הט\"ז והש\"ך בשם רוב האחרונים דלא כבעל העיטור, אם כן מוכח דלא קיימא לן לחלק בין שחיטה למילה (ואף המגן אברהם לא כתב כן אלא לתרץ דברי רמ\"א ביורה דעה שפסק כבעל העיטור, וכבר חלקו עליו כל האחרונים שם ביורה דעה עיין שם). ולפי זה על כרחך צריך לומר דלגבי שחיטה אין קבע, שהרי שחיטה ומילה שווין לדעת כל האחרונים, ומילה לכולי עלמא אין קבע כמו שכתב המגן אברהם, ואם כן צריך לומר דגבי שחיטה נמי אין קבע, דאם לא כן מאי טעמא דהאחרונים לחלוק על בעל העיטור ורמ\"א ז\"ל עיין שם בש\"ך סק\"ט ודו\"ק.
וכיון שנתברר שדעת האחרונים דלא אמרינן יש קבע לשחיטה, אם כן שוב אין לחלק בין שחיטה לציצית וכיון שפסקו האחרונים ביורה דעה כסמ\"ג דאין לברך כשעדיין מונחים לפניו מהראשונים, אם כן הוא הדין נמי גבי ציצית וכמו שכתב הט\"ז.", + "דההליכה מביתו לבית הכנסת כו'. כן כתבו הש\"ע והמגן אברהם. ואע\"פ שהט\"ז חולק על זה, מכל מקום לפי מה שכתב המגן אברהם כל דבריו דחויין.
דמה שהקשה מהתוספות לא קשה מידי, דהתם הוי בבית אחד, עיין בזבחים ריש פרק ג ובמסכת מידות ודו\"ק ובבית אחד לא הוי הילוך הפסק כלל, כמו שכתב המגן אברהם. ובזה מיושב מה שהקשה החכם צבי על התוספות, ודו\"ק היטיב.
ומ\"ש הט\"ז דאם כן הוי ליה למחשב תיכף כו' אישתמיטתיה מה שכתב הבית יוסף בסימן רו בשם שבלי לקט, וכן פסק רמ\"א שם בהגהה, דאפילו בשתיקה אסור להפסיק, ואף להרד\"א שחולק על זה כמו שכתב המגן אברהם, מכל מקום מודה דלכתחילה אסור להפסיק.
ומ\"ש הט\"ז מסימן קד לא קשיא מידי, דאף הרב בית יוסף מודה דההליכה בעצמה אינה הפסק, אלא השינוי מקום מביתו לבית הכנסת הוא דהוי הפסק, כמו שכתב המגן אברהם, ובסימן קד מיירי בבית אחד. ואפילו מבית לבית נמי לא קשיא מידי, דבאמצע מצוה לא שייך הפסק כמו שכתב המגן אברהם. ואם כן מאחר שנסתלקו כל התמיהות של הט\"ז פשיטא דנקטינן כהשלחן ערוך." + ], + [ + "יש אומרים שאין ציצית כו'. כן כתב מהר\"מ מרוטנבורק שהביא הבית יוסף, ולזה נתכוין הרדב\"ז שהביא המגן אברהם, והבית יוסף חולק עליו, וכן כתבו תרומת הדשן והמגן אברהם סעיף קטן ג. והבאר היטב לא דק כלל בכאן במה שכתב דאינו חייב אלא מדרבנן, דהיינו לשיטת הרי\"ף והרמב\"ם, אבל לשיטת תוספות ורא\"ש וסייעתיה שכתב רמ\"א וכן עיקר פשיטא דחייב מדאורייתא. וכן מה שכתב בשם הרדב\"ז, כבר נתבאר שכל הפוסקים חולקים עליו על זה וכן פסקו הש\"ע והמגן אברהם.", + "אבל אם הציצית הם ממין כו'. זה פשוט. דהא אפילו להרי\"ף והרמב\"ם דשאר מינים דרבנן מברכין עלייהו, כמו שמברכין על כל מצות דרבנן. והבאר היטב לא דק בזה במה שכתב יטיל חוטין של צמר ולא של משי, כי אדרבה נהפוך הוא דשל משי לכולי עלמא פוטר, מה שאין כן בשל צמר לדעת מהר\"מ. ובאמת המגן אברהם לא כתב כן אלא בטלית של צמר וערב של משי, דשם אי אפשר בשל משי דהא לא פטר בשל צמר, ודו\"ק היטיב במגן אברהם ותשכח דהכי הוא כמה דאמינא. וכן מה שכתב המגן אברהם בסימן ח שלא לברך על טלית של משי היינו אם הציצית של צמר, דלא שכיח ציצית של משי, דבעינן טוויה לשמה, עיין באגודה ודו\"ק." + ], + [], + [ + "דנכרי אדעתיה דנפשיה כו'. כן פסק הרמב\"ם. ואף הרא\"ש לא נחלק עליו אלא גבי עיבוד עורות לשם ספר תורה, כיון דאין צריך לחשוב לשמה אלא בתחילת העיבוד זה יעשה הנכרי על דעת ישראל המלמדו ומזהירו על כך, אבל גבי טווית ציצית, דכל הטוויה צריכה להיות לשמה הוי דומיא דכתיבת הגט דמודה ביה הרא\"ש דנכרי אדעתיה דנפשיה קא עביד, עיין ברא\"ש.
וזהו טעמו של הב\"ח שפסק ביורה דעה סימן רעא דבדיעבד כשר אפילו בלי סיוע הישראל, ובסימן יד כאן פסק דלא מועיל אפילו בדיעבד בלי סיוע הישראל.
ומלשון הש\"ע אין ראייה כלל, שהרי בבית יוסף סימן לב מבואר להדיא דאפילו לדעת הרא\"ש פסול בלא סיוע הישראל, ואף הדרכי משה לא חולק על זה אלא על כרחך צריך לומר דהש\"ע קיצר כאן וסמך על מה שכתב בסימן לב, שמשם נלמד דין זה בבית יוסף.", + "וגדול עומד על גביו כו'. המגן אברהם כתב דזה תלוי במחלוקת שנזכר בבית יוסף סימן תס, ושם מסיק הב\"ח והמגן אברהם להקל (הגם שדברי המגן אברהם שם אינם ברורים במה שכתב דלהרא\"ש כשר אפילו בנכרי וישראל עומד על גביו, שהרי הרא\"ש לא הכשיר אלא גבי עיבוד כמו שכתב להדיא). וכן משמע במגן אברהם סימן יד סעיף קטן ג במה שכתב דקטן דינו כאשה, והיינו בגדול עומד על גביו כמו שיתבאר בסימן יד.", + "ואם מכר הגזלן כו'. כן מבואר בסימן תרמט. ואף שיש אומרים שם חוץ מיום ראשון, דבעינן לכם וציצית נמי בעי לכם, מכל מקום, כבר כתב שם המגן אברהם דמיירי לפני יאוש. ומה שמסיק שם להחמיר היינו בשאר הימים לפני יאוש, אבל אחר יאוש אפילו ביום ראשון כשר, כדמוכח בהדיא בגמרא גבי עובדא דאוונכרי. וכן משמע שם במגן אברהם סעיף קטן ו. וכן כתב שם בעטרת זקנים, דלא כמשמעות הלבוש. והבאר היטב שם לא דק בזה, ודו\"ק.", + "שינוי גמור שאין חוזר כו'. זהו כוונת המגן אברהם במה שכתב ועיין בחושן משפט סימן שס דהוי שינוי גמור עד כאן לשונו. ואף דהט\"ז חולק על זה, מכל מקום הרי בסימן תרמט פסקו כן בעלי הש\"ע בשם התוספות והר\"ן דלא כרמב\"ם, ואף הט\"ז לא חלק עליהם שם. וכן הסכימו שם כל האחרונים דלא הוי מצוה הבאה בעבירה, אם הקנין שקנה אותה בא לו קודם קיום המצוה עיין שם בט\"ז סעיף קטן א. ואף שבאליה זוטא כאן הסכים לדברי הט\"ז, מכל מקום הרי בסימן תרמט חזר בו וסתר כל דברי הט\"ז שבכאן (ועיין שם שכתב דאם השינוי אינו על ידי הליבון אלא על ידי הטוויה עצמה דהוי מצוה הבאה בעבירה, וראייתו מתוספות עיין שם אבל מדברי המגן אברהם לא משמע הכי, שהרי הכשיר על ידי יאוש ושינוי הטוויה. וכן משמע מכל הפוסקים בסימן תרמט שלא חילקו בין קודם אגודת הלולב בין לאחר האגודה, הגם שיש לדחות)." + ], + [], + [ + "והוא הדין אם הוא במקום שאין צריך כו'. מהמשך לשון המגן אברהם שאחר שכתב ובחול צריך למהר כו' כתב הרואה בחבירו דיקראנו לבא לביתו כו', עיין שם." + ], + [ + "ואפילו אם הגדול עומד על גביו כו'. הגם דמגן אברהם סתם וקיצר כאן, מכל מקום על כרחך מוכח דמיירי הכי, דאם לא כן תיפוק ליה דצריך לשמה, כמו שיתבאר. ואין לומר דציצית סתמא לשמה קאי, שהרי מטילם בבגד ומוכחא מילתא דלשם ציצית, ולכן אין לפסול הקטן כדמשמע בתוספות גיטין פרק ב עיין שם, מכל מקום כיון דבש\"ע פוסל אם הטיל סתם מכלל דלא סבירא ליה כהתוספות, אלא כמו שכתב הרא\"ש בהלכות ספר תורה ליישב קושיית התוספות עיין שם. והרמב\"ם שחולק על מה שכתב הרא\"ש בהלכות ספר תורה כמו שנתבאר בסימן לב משום הכי מכשיר אם הטיל ישראל בלא כוונה, ודוק היטיב.", + "ולא הוצרך כו' ומסייע עמו כו'. כן כתוב באלי' זוטא דלא כעולת תמיד, וכן משמע לפי מה שנתבאר בסימן יא.", + "כדי לעלות לדוכן כו'. הנה על דין זה דצריך לברך מיד כששאלה מצויצת יש שני טעמים, האחד נתבאר ברא\"ש פרק ח דחולין משום דאדעתא דהכי כו' והוי כאלו נתן לו במתנה כו' (וכמו שכתבתי בפנים סעיף ו). ולפי זה משמע דאם לא השאילה לו אדעתא שיברך עליה אין צריך לברך. וכן פסקו הט\"ז והמגן אברהם סעיף קטן ח. הטעם השני נתבאר ברא\"ש הלכות ציצית, דלא פטרו טלית שאולה אלא מלהטיל בה ציצית, אבל אם שאלה מצויצת חייב לברך עליהם מיד. ולפי זה אפילו לא השאילה לו אדעתא שיברך עליהם אפילו הכי חייב לברך. וכן כתב במעדני מלך פרק ח דחולין שדברי הרא\"ש הם סותרים למה שכתב בהלכות ציצית. וכן דעת הטור שלא הזכיר כלל טעמא דאדעתא כו'. וכן כתב באליה זוטא בשם הרוקח. ולענין הלכה, כבר נתבאר שדעת הט\"ז והמגן אברהם לפסוק כטעם הראשון.
ולפי זה מה שכתב המגן אברהם דהעובר לפני התיבה צריך לברך, ומביא ראיה מרא\"ש הלכות ציצית אין ראיה כלל, דהתם אכתי לא נחית עדיין הרא\"ש ז\"ל לסברא זו דאדעתא כו'. ותדע, שהרי כתב שם שכן כתב בעל העיטור, ובטור אבן העזר סימן כח משמע דלא סבירא ליה לבעל העיטור סברא זו דאדעתא כו' (ועיין ברא\"ש פרק קמא דקדושין), אלא על כרחך צריך לומר דסבר כטעם השני שנתבאר. אבל לפי מה שכתבו לעיל האחרונים לפסוק כטעם הראשון דאדעתא כו' אם כן הכל תלוי בדעת המשאיל, וכמו שנתבאר בפנים וכן משמע במעדני מלך פרק ח דחולין.
ומה שכתב המגן אברהם ראיה מפסקי התוספות המעיין בפסקי תוספות יראה בעין דאדרבה משם מוכח להיפך, שהרי כתבו וזה לשונם השואל טלית יכול לברך מיד, כמו נשים המברכות וכו', אבל חובה אינו עד שלושים יום, וכן כהנים המתעטפים כו', אבל בית חייב במזוזה מיד עד כאן לשונם, אם כן משמע בהדיא דאין חייב לברך, אלא הרשות בידו לברך. ואפשר שגם כוונת המגן אברהם הוא דיכול לברך. אי נמי דהמגן אברהם סובר דהעובר לפני התיבה ומתעטף אין כוונתו אלא לשם מצות ציצית, ואם כן יש לומר אדעתא כו'.
ולכן כתבתי דהכל תלוי בדעת המשאיל אם השאילה לו אדעתא שיברך ובזה אף המגן אברהם מודה, דאם דעת המשאיל שאינה לובשה אלא משום כבוד, ולא משום מצות ציצית, דלא הוי כאלו נתנה לו במתנה על מנת להחזיר, כמו שכתבתי לעיל בשם המעדני מלך.
(מה שכתב הט\"ז והאריך הרבה להקשות על הרא\"ש לא קשיא מידי, עיין מגן אברהם סימן זה סעיף קטן ח וסימן תרנח סעיף קטן ג, ודו\"ק היטיב)." + ], + [ + "כשיתפרנו בבגד אחר שיש בו כבר ג' ציצית תלויים כו'. אע\"פ שהט\"ז לא כתב כן, משום דציצית שבחלק זה נפסלו מחלק האחר כיון שהם פרודים זה מזה עיין באר היטב. ומכל מקום המגן אברהם לא סבירא ליה הכי, דאם כן היה אוסר לחזור ולתפור שני החלקים שנפרדו זה מזה כמו שאוסר הט\"ז מטעם הנזכר לעיל. ובאמת לא סבירא ליה להמגן אברהם כן, כדמוכח מדבריו בסעיף קטן ד מה לי וכו' חלוק לשנים וכו', עיין שם דמיירי כשחוזר ותופר השני חלקים אשר נתפרדו. וכן דעת הש\"ע בסעיף ד כמו שכתב הט\"ז עצמו בסעיף קטן ד, וזהו לשונו משמע כאן שמפרש נקרע כולה נפסק מהבגד כו' ומשמע אפילו הציצית הישנים עד כאן לשונו. וכן באמת דעת הרא\"ש ורבנו ירוחם אליבא דרב עמרם עיין בית יוסף. רק התוספות לא סבירא ליה הכי, וכן הנימוקי יוסף לפירוש הט\"ז, ואף הם לא סבירא להו כסברת הט\"ז שבכאן, שהרי נימוקי יוסף כתב שהציצית נפסלה משום שלא נשתייר שיעור כנף ולסברת הט\"ז אפילו אם נשתייר שיעור כנף היא נפסלה מחלק ב' שנפרד ממנה הכנף, (או) [אלא ודאי] דלא נפסלה (כ\"כ) [בכך] אלא משום דלא נשתייר שיעור כנף, ולהתוספות משום דאין בכנף שיעור טלית, ואם כן הציצית אין צריך כלל לכנף זה, והוי כמו הטיל למוטלת שבאותה סוגיא, דהוי תעשה ולא מן העשוי. אבל אם יש בכנף שיעור טלית לא נפסלה הציצית שבו כמו שכתב הרשב\"א.
עיין בית יוסף דמשמע בהדיא כמו שכתבתי, שהרי כתב הבית יוסף אם תפרו כשר, דלא חשיב כמאן דפסק עד כאן, וכיון שבדין זה לא נזכר בתוספות שישתייר שלשה גודלין, לכן פסק כרבינו ירוחם. אבל הנימוקי יוסף דמיירי קודם התפירה, וזה נזכר בהדיא בתוספות דלא חשיב חיבור פחות משלשה גודלין, והוא הדין לפי שיטת הנימוקי יוסף אם לא נשתייר שלם כשיעור כנף שמחובר קצת לא חשיב חיבור בפחות משלשה גודלין כסברת התוספות לפי שיטתם. ולכן תמה הרבה על מהר\"י אבוהב שהכשיר לפי הנימוקי יוסף אם נשתייר כל שהוא עיין שם היטיב ודו\"ק. ואף שהבית יוסף קשיא ליה שם דלמא לא מתכשר עד שישתייר הרוב שלא יקרע, מכל מקום כתבתי שדי בשלשה גודלין אף אם נקרע תוך שלשה גודלין לרוחב הבגד, כיון דלסברת התוספות סגי בהכי כמו שכתב הבית יוסף, דלהתוספות אף אם נקרע תוך שלשה גודלין ברוחב הטלית כשר, אם נשתייר שלשה גודלין באורך הטלית, וגם יש לצרף סברת הרבינו ירוחם.", + "ולענין הלכה כו'. הנה הש\"ע השמיט הסברא הראשונה שכתבתי בפנים, והיא סברת התוספות, וסבירא ליה דאפילו נקרע לגמרי למעלה משלש, כיון שיש במה שנקרע שיעור כנף כשרה הציצית הישנה, והיינו כפירושו דהנימוקי יוסף לפי שכן דעת הרמב\"ם כמו שכתב בבית יוסף עיין שם, ולכן כתב בסעיף ב דכנף זה לא היה בבגד זה כו', והוא מפירוש רש\"י, משמע דאם היה מבגד זה היה כשר. וכן משמע ממה שכתב בסוף סעיף ד וירא שמים יוצא את כולם היכי דאפשר, משמע דסבירא ליה דההלכה כדברי המיקל יותר, והיינו הנימוקי יוסף והרמב\"ם, אלא דהירא שמים יחמיר לעצמו. ומכל מקום כיון שהט\"ז פסק בסעיף קטן (ג) [ד] כהתוספות כמו שכתבתי לעיל, לכן כל אדם צריך להחמיר, וכמו שכתבתי לעיל." + ], + [], + [], + [], + [], + [], + [], + [ + "ובשעת עשיית הציצית לא יברך. כן פסקו המגן אברהם והש\"ך ביורה דעה סימן כח עיין שם שהאריך בזה. אלא מה שכתב הט\"ז ראיה מכסוי הדם, כיון דגם בכסוי הוכיח הש\"ך שם דאין לברך." + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "עור שעיבדו כו'. ומה שכתב הט\"ז מתשובת הגאון - התם מעיקרא חיפה שמיה, כמבואר שם ברא\"ש, וגרע מדיפתרא, ועל ידי סיד משוי ליה קלף כמו שכתב רבינו תם ודו\"ק.", + "בעוביה כו'. בית יוסף בשם המאירי דאיירי בכהאי גוונא, דכשר אחר כך לפי שנשתייר כמלא אות כו' עיין בית יוסף.", + "וכן אם אין היקף כו'. כן משמע בשולחן ערוך גבי כ\"ף פשוטה. וכן הוא בירושלמי פרק קמא דמגילה בשם רב חסדא דפליג על אשיאן שמצריך היקף בתוכה. וכן צריך לומר בספר התרומה סימן רה בפנים וכן מצאתי כתוב הוגה שם, וסיים שם בספר התרומ[ה] דתלמודנו מכשיר לגמרי, רצונו לומר, בלי שישתייר כדי לגרור וכדי אות עיי\"ש.", + "ומה שכתב בספר הלכה ברורה לחלק בין תוכה למבחוץ - זה אינו, כמבואר בירושלמי שבספר התרומה, דרב ורב חסדא פליגי על אשיאן, אף על גב דאינהו מיירי מבחוץ ואיהו מיירי בתוכה, עיין שם.", + "ומה שכתב ט\"ז דירושלמי סבירא ליה כמו שכתב בית יוסף לרש\"י - צריך עיון גדול, דאם כן למה פליג אשיאן על רב, אלא ודאי סבירא ליה כמו שכתב הט\"ז סוף סעיף קטן ח, וכמו שיתבאר בפנים, הכי נמי סבירא ליה לרש\"י.", + "משמעות ספר התרומה ומרדכי, דלא סבירא להו לפלוגי בין לפני כתיבה בין לאחר כתיבה, דהא ניקב תוכה ויריכה שבגמרא היינו אחר כתיבה, ואפילו הכי לא התירו ספר התרומה וסייעתו בלא היקף קלף אלא (בתוכה).", + "לבוש [ו]לחם חמודות שהביא מגן אברהם. וכן משמע ממה שכתב המגן אברהם סעיף קטן לה, דלא כדמשמע לכאורה ממה שכתב הט\"ז, ודו\"ק. וכן משמע ממה שכתב המגן אברהם בסעיף קטן כו בשם ר' יעקב [ה]לוי.", + "ואם יו\"ד התחתונה כו'. ומה שכתב המגן אברהם סעיף קטן לה, משום דקאי גם אפנים, לא דק בלישניה, וסמך על מה שכתב לעיל, וגם התם לא תליא בכולה דווקא, עיין שם בט\"ז.", + "הולכין כו'. דכשהתינוק קוראן כהלכתן למה יגרעו מח' שאינו קוראה. וכן משמע במהרי\"ל, דאם היה מורגל היו הולכים אחריו כו', עיין שם.", + "להראות לתינוק כו'. הרא\"ש וטור סימן לו כתבו כן כלל לכל האותיות שיש בהם ספק, עיין שם.", + "יש ליזהר כו'. ר\"ן פרק ב דגיטין בשם רמב\"ן. ועיין בית יוסף אבן העזר סימן קלא שהתוספות ורא\"ש ורשב\"א וספר התרומ[ה] ומרדכי חולקים, להכי לא הזהיר כאן בשולחן ערוך אלא לכתחלה, דלא כב\"ח וט\"ז, אלא כמו שכתב המגן אברהם.", + "ומכל מקום יזהר שלא להניח ריוח כו'. אמר הכותב: ידוע ומפורסם לכל הסופרים מובהקים דמדינתנו, שהנהיג הרב להניח ריוח דווקא בסוף פרשת שמע כשיעור ט' אותיות, וגם קודם התחלת פרשת והיה אם שמוע להניח ריווח כשיעור ט' אותיות (וראיתי כתוב הדור על זה אצלו פלפול עמוק וחריף באריכות גדול, וחבל על דאבדין), בין בתפילין בין במזוזות, אלא שבתפילין הריוח שבסוף פרשת שמע וכן קודם התחלת והיה אם שמוע כשיעור ט' אותיות גדולות, דהיינו כשיעור ג' פעמים אשר, ובמזוזה אין צריך להיות הריוח רק כשיעור ג' יודי\"ן סוף פרשת שמע וכשיעור ג' יודי\"ן קודם התחלת פרשת והיה אם שמוע. ובשעה שכתב השולחן ערוך שלו נמשך אחר דעת הבית יוסף בשולחן ערוך שלו, ואחר כך חזר בו.", + "אמרו חכמים כו'. עיין תוספות ורא\"ש, שמכאן ראיה לשימושא רבא דבעינן אצבעים, ובשימושא רבא מבואר בהדיא דהיינו לכתחילה, ואם כן הוא הדין ליותר מכאצבע, דלא כעולת תמיד.", + "ובתים של יד כו'. מה שכתב בית יוסף בשם בעל העיטור, כוונתו שגבהו כאורך אצבע, ורחבו כרחבה בריבוע, כמבואר בספר התרומה עיין שם.", + "וצריך ליזהר כו'. עיין ביורה דעה סוף סימן רפ[ט], דאפילו בדיעבד פסול מושכב לרש\"י ומעומד לרבנו תם, משום בזיון, וכל שכן כשהפך, ואף רש\"י מודה." + ], + [ + "ויש מי שאומר כו'. עיין בית יוסף אבן העזר סוף סימן קלא ובשולחן ערוך שם דלא קיימא לן הכי. ואפשר דשאני הכא דבחזותא תליא מלתא והעליון הוא הנראה, ובצבע הלך אחר הנראה, עיין פרק יא דנגעים משנה ה. וצריך עיון לדינא." + ], + [], + [], + [], + [], + [], + [ + "כגון שיש לפניו היתר ואיסור כו'. ואפשר שכן הוא גם להרמב\"ם. ולא דמי לשחיטה, שהרי מסור כשר לשחוט לפי דעת השולחן ערוך ביורה דעה סימן קיט, עיין שם בסימן ב.", + "אם אינו כו'. עיין ביורה דעה רסי' קנח דמין הוא לענין מורידין, ואפילו הכי אין שחיטתו אסורה בהנאה כשחיטת מין (חולין דף יג), משום דהתם דוקא באדוק כדפירש רש\"י שם, וכן כתב השלחן ערוך בסימן שלד והש\"ך סימן רפא לענין לשרוף, והוא הדין לענין להכעיס, כדמשמע ביורה דעה סימן ב דכנכרי לבד הוא לענין שחיטה, והוא הדין לענין לשרוף דכי הדדי נינהו, כדתניא גבי מין בחולין דף יג שחיטת מין כו' ספריו כו', ובגמרא בעבודה זרה מיירי לענין מורידין." + ], + [ + "מפני שאינו מבטלו כו'. עיין סוף פרק ו דאהלות שהדלת של פרדסקין אינה חשובה סתימה, הואיל ועשויה להפתח, ולכן נידון מחצה למחצה, כמו בסדין פתוח, אבל דלת פתוחה גריע טפי.", + "אשתו עמו כו'. וכן דעת כל האחרונים (עיין מגן אברהם סימן מד) ששתקו והודו לו. וכן משמע בגמרא יום טבילה הוה כו', עיין שם ברש\"י. וכן משמע בהדיא בגמרא דסוכה שהביא הט\"ז, דתנא קמא פליג על ר' יוסי, דאף ר' יוסי לא אמר אלא בילדים. ואין לחלק בין יום ללילה, דהא בט' באב ויום כפור לא חלקו בזה, עיין ט\"ז סימן תרטו. ואף בילדים סגי כשחולצין, ולא הצריך כלי בתוך כלי, משום דלא חמיר איסורו כל כך. ולא דמי לאבלות דחיישינן משום דאקילו גביה, ולא משום דקיל איסורא, כמ\"ש הט\"ז, אלא משום דחיישינן למזיד, עיין שם בגמרא ורא\"ש, מה שאין כן הכא דליכא למיחש למזיד, כמבואר בט\"ז.", + "אם ישנו עליו כו'. עיין בית יוסף דלתירוץ האחרון על כרחך צריך לומר שבשמש מטתו אין קרי עליו. ודו\"ק." + ], + [], + [ + "רצועות של תפילין כו'. עיין סימן קנד סעיף ג אבל צריך עיון ממה שכתב המגן אברהם סימן לב סעיף קטן נא וסימן לג סעיף קטן ד דנהפוך הוא.", + "עד שיעשה בו מעשה כו'. דעלה קאי, ולא אגט דהוא חול לגמרי, דלא כעולת תמיד דסבירא ליה דיש בו קצת קדושה. וכן הדין בבית הכנסת.", + "מה שנהגו כו'. צריך עיון דהוה תשמיש דתשמיש, עיין סימן [ק]נד סעיף [ג] בהג\"ה; ועוד שמיוחד גם כן לטלית שהוא גם כן כחול לנגדן, ומה לי הוא ומה לי דבר אחר. וצריך עיון." + ], + [ + "שמא ישפשף כו'. (עיין תוספות וט\"ז סעיף קטן ד דלא כמ\"א שם, ודו\"ק. וכן משמע בבית יוסף)." + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "דין זה במ\"א. וצ\"ע שסותר למ\"ש המ\"א סי' קכד. ובסימן קל\"ט לקמן שכיון שלא שמעו עשרה הוי יחיד ולא מועיל כמו שכתב בב\"י בשם מהר\"י וצע\"ג:" + ], + [ + "אלא יקרא בשביל ק\"ש של לילה כו'. כ\"כ הטור ברמזים ומש\"ש אחר נץ החמה צ\"ע דא\"כ בלא החזיק בדרך נמי משכחת לה ודו\"ק:" + ], + [], + [ + "מפני שעיקר ק\"ש אינה אלא פסוק ראשון כו'. כ\"מ בב\"י סס\"י ס\"ג דהא בהא תליא. ואף שכ\"כ לכוונת הענין הרי העתיק שם לשון הרשב\"א דאין לחלק כלל בין פסוק ראשון לשאר פסוקים לענין כוונה לצאת, וע\"כ צ\"ל בכאן כמ\"ש, וכן הוא בהדיא ברשב\"א בדף י\"ג ע\"ב לפי\"ד הרמב\"ם. ואף להראב\"ד סגי בכוונת קריאה שהיא כל דהוא כמ\"ש לעיל. עי' סי' תר\"ץ ס\"ט:" + ], + [], + [], + [ + "לצורך מצוה קצת כעין מעשה כו'. עי' סעיף ז' וצ\"ע עי' ב\"י דדמין להדדי ואפשר דמלאכה דומה למצוה כמו שנתבאר בסימן ש\"ו וש\"א סעיף נ\"ח ותרי\"ג סעיף א':" + ], + [], + [], + [ + "ויש אומרים שאסור להפסיק כו'. הלכה ברורה וכ\"מ בטור וב\"י סי' נ\"ט שאין דרך לענות אלא כמו שעשה הרא\"ש, וכ\"פ בש\"ע שם ובסי' נ\"א, וכ\"מ בהדיא בלבוש סי' נ\"ט שכתב כיצד יעשה כו':", + "יש אומרים שאין מפסיקין לברך כו'. ר\"מ מקוצי ותוספות וב\"י ובדרכי משה שפירש הכל לפני קודם גאל ישראל, ולא קשה מידי כל מה שכתוב באבן העוזר. ורבי יצחק ברבי יהודה לא מסתבר ליה שלעולם לא היה מברך רב על התפלין בשעת הנחתן שחרית:", + "ויש אומרים שאפילו באמצע הפרק כו'. טור מגמרא. ועיין במה שכתוב בסי' נ\"ח שהתוספות והרא\"ש ורשב\"א פליגי על רמב\"ן והרב רבינו יונה ודו\"ק:", + "ויש אומרים שיכול ג\"כ לומר כו'. רמ\"א, וכן משמע מלשון רוקח שבב\"י ולא יאמר אמת כו' להרחיק כו'. וכוונת המ\"א צ\"ע, דהא מדינא אין צריך לחזור ולקרות כמו שנתבאר בסי' ס' בסעיף ב', וא\"כ הפסיק בין ה' לאמת (וגם את\"ל דחייא בר רב דף י\"ד, איך קרא כך תחלה). ואם ירצה להחמיר לחזור ולקרות כדי לסמוך, גם לרמ\"א יעשה כן. ומשום סמיכה לחתימת אהבת אין לחוש לפ\"ד הרשב\"א בשם הגאונים, וגם הרוקח ס\"ל הכי, ומש\"ה לא הקפיד אלא על בין ה' לאמת:" + ], + [ + "ויש לו לחזור כו'. וצ\"ע דמאי שנא כשאומר(י)ם עכשיו מכשאמרה תחילה דנעשית אמת ויציב מדברי סופרים:", + "ויש מי שאומר שמכ\"ש כו'. וצ\"ע דהא כתיב את יום צאתך ואף שי\"ל קשה לסמוך ע\"ז במ\"ע דאורייתא:" + ], + [ + "ובפסח שהחזנים מאריכים כו'. צ\"ע בלא\"ה נמי לתסור וא\"ל משום ששהה כדי לגמור את כולה דאסור כששוהין במה שאינו מעין הברכה באמירה ובניגון יחד אבל במעין הברכה אין האמירה מפסקת ובשלא מעין הברכה נמי שרי בפחות מכדי לגמור את כולה כיון שמקצתה מעין הברכה וצ\"ע:" + ], + [ + "שאין להפסיק כו'. ומהרי\"א ס\"ל כהרוקח שבב\"י וכמ\"ש בתרומת הדשן שדברים אלו מגומגמים כו' וע\"ש בטור." + ], + [ + "ואם רצו כו'. עי' סי' (י\"ח) [י\"ז] ובסי' תכ\"ו ובש\"ע מבואר דאין לחלק בין וצונו לשאר ברכות ובלאה\"נ כ\"ש הוא:", + "וכיון שצריך כו'. ואפשר בלאו האי טעמא אסור גם קודם ק\"ש שהוא עיקר קבלת מלכות שמים ויש בה משום ואותי השלכת כו':" + ], + [], + [], + [ + "ואסור משום ולא יראה כו'. כ\"מ ממה שאמרו טפח באשה וקול ערוה. ואיסורן אינן אלא משום הרהור כמ\"ש הרשב\"א עיין ב\"י (ומשום חשש הרהור אסור אפי' בתלמוד תורה כמבואר מב\"י שהעתיק לשון המרדכי ולשון הראב\"ד). ולהרהר (בדברי תורה) נגד טפח פשיטא דשרי:", + "ואע\"פ שאפי' לערוה ממש מועיל כיסוי כו'. אבל א\"ל דמשום הרהור לחוד אסור דא\"כ בחורים דבסי' ל\"ח למה לא אסרם בק\"ש ע\"ש בב\"י דמהרהרים בק\"ש ומאי שנא ק\"ש מתפילין ודו\"ק:", + "בד\"א כשקורא ק\"ש כו'. צ\"ע אם אפשר להרהר ב' הרהורים בבת א' וא\"ל אין מקום לדברים אלו ודו\"ק:" + ], + [], + [ + "ויש מתירין אם אינו מסתכל כו'. הרב רבינו יונה ב\"י רמב\"ם. וכן משמע בהדיא בגמרא מדלא משני הכא במאי עסקינן כשאינו מסתכל ולא רואה כלל ולק\"מ ודו\"ק. ולפ\"ז צ\"ע מ\"ש רמ\"א ויש אומרים כו', פשיטא דלכ\"ע אסור בלא ק\"ש משום הסתכלות ואפי' במקומות המטונפות:", + "ויש אומרים דלפי סברא הראשונה כו'. צ\"ע לפ\"ז גם במקומות המגולים ליתסר כיון שיכול לבוא להרהור אם יסתכל שכל גוף אשה אינה ערוה אלא מהאי טעמא:", + "אבל בתולות כו'. רא\"ש לפ\"ד הרר\"י צ\"ל שמותר להסתכל בשער וברא\"ש ריש פ\"ב דקדושין לא משמע כן:", + "ומכל מקום אין לו לשמוע כו'. עיין פרישה וש\"ך וט\"ז שהפכו האיסור שם דלא כמ\"א וכן משמע בתוס' דף כ' ע\"ב ודו\"ק היטב:" + ], + [ + "ומכל מקום בטל הוא כו'. מ\"א. ותי' הב\"י א\"א לומר כלל לשיטת הרא\"ש ודו\"ק. עי' השגת הראב\"ד דדבוקה דוקא ולא קאי אגומא ומשום הכי כתב הרשב\"א על הראב\"ד חילוק זה וכן דעת הרז\"ה:" + ], + [], + [], + [ + "עד שירחיק כשיעור. וצ\"ע מאי שנא מגפנים ע\"ש ברש\"י ותוספות:" + ], + [ + "וכיון שאינו מתפלל י\"ח כו'. והרא\"ש שלא הזהיר ע\"ז לשיטתיה אזיל דסבירא ליה בסימן נ\"ב שאפשר אחר התפלה יאמרם בברכותיה ע\"ש ובטור:", + "אבל ק\"ש וברכותיה כו'. כ\"מ מפרי חדש ותשובת רמ\"א וכ\"מ בהדיא ממ\"ש ואם יראה לו כו' ומאי שנא ק\"ש מברכותיה אדרבה כקורא בתורה הוא ומ\"ע דאורייתא היא איך יבטלנה מחשש שלא נזכר בגמ' ושום פוסק וכן משמע מלשון מוטב וצ\"ע:" + ], + [ + "והוא שעדיין לא כו'. כ\"מ מט\"ז דשוה לגמרי ואי לא תימא הכי איזה שיעור יש לגדול דלא תני הכא בכ\"מ:" + ], + [], + [ + "ומכל מקום אם יש לו מחיצות. ט\"ז. ואי לא תימא הכי פליג על הרא\"ש ואף גם זאת צ\"ע ממ\"ש הרא\"ש גבי עביט ועיין ב\"י סי' פ\"ז בשם הרמב\"ם וצ\"ע:" + ], + [ + "אפי' בשעה שאין שם כו'. ב\"ח עולת תמיד עטרת זקנים וכ\"מ במ\"א כאן סק\"א ובסס\"י מ\"ה דלפמ\"ש שם ע\"כ מיירי שאין אדם באמצעי שאל\"כ צריך לחלוץ תפלין וכ\"מ מדאצטריך לאשמועינן בש\"ע שאין שם ק\"ש תיפוק לי' משום ערום דלא היו מכסים ערותם עיין אה\"ע סי' כ\"ג ומשום דר' יוסי בר חנינא מפרש בהדיא נקט ליה:" + ], + [ + "אפי' בלשון חול. ב\"ח עולת תמיד עטרת זקנים וגם הש\"ך סי' קע\"ט מודה הכא משום דשלום יוכיח שא\"כ יש תפלה בב\"ה שנאמרת בכל לשון ואין קדושה בתיבות ועי' פרש\"י סנהדרין (צ\"ו) [נ\"ו] דכינוי דגבי ברכת השם הוא שאינן נמחקין דלא כרמב\"ם בפירוש המשנה פ\"ד דשבועות וגבי קריעה הזכירו כינוי שם ואפ\"ה קורע על שמות הנכרים כמ\"ש בי\"ד סי' ש\"מ (סל\"ו) [סל\"ז]:", + "כ\"ש שמות המיוחדים כו'. וכ\"מ מברכת המזון שנאמר בה וברכת את ה' וכל ברכה שאין בה ה' כו' ואפ\"ה נאמרת בכל לשון:", + "כגון לענין שבועה כו'. עי' ש\"ך סי' רל\"ז ואף את\"ל שהם ככינויים וכתרוצא דאביי בשבועות דף (ל\"ד) [ל\"ה] מכל מקום אף בכינויים היינו טעמא דשרי משום דצדיק נקרא כן (וצ\"ע מגמרא שבועות שם) (משא\"כ בשמות אלו):" + ], + [], + [ + "בזכוכית כו'. ב\"י ובסי' תנ\"א אינו אלא מנהג לכתחלה ע\"ש בב\"י ומ\"א וגם אין ראיה כלל משם דאין החומרא משום שבליעתו מרובה מכלי מתכת שכלי עץ לפ\"ד הש\"ע יוכיחו אלא משום שבליעתן חזקה ואינן יוצאין מדופיין אלא באור כמ\"ש התוס' בחולין דף ח' בכלי חרס דדמי לכלי שתשמישו באור שאל\"כ אין ראיה מכלי חרס ע\"ש:" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "שסחט המשקה כו'. רי\"ף רא\"ש (תוס') פכ\"ב דשבת (וטוש\"ע סי' ש\"ך) לענין שבת וה\"ה לענין טומאה מדמדמו כבשים ושלקות לענבים וזוהי ג\"כ כוונת רש\"י בברכות דף נ\"ב ע\"א וא\"ש דלק\"מ מ\"ש עליו מהרי\"ט בסי' ע\"ו מכמה משניות ע\"ש ודו\"ק:" + ], + [ + "שאינו כלי כו'. ועי' במה שנתבאר לקמן דהראב\"ד ס\"ל דאריתא דדלאי מיירי בכלי המחובר לקרקע דדוחק לומר דה\"ק דה\"ל שאובין ובעינן מ' סאה משא\"כ במקוה כהרר\"י גם מסתימת גמרא ופוסקים משמע דאפי' יש מ' סאה אין מטבילין והש\"ע ס\"ל דאינו כלי מדמכשר בהמשכה והא דפסל כלי המחובר לקרקע היינו משום דלא מסתברא ליה להקל כבה\"ג דבתראי פליגי עליה אלא משום דהרמב\"ן ורשב\"א ס\"ל הכי כדמשמע בב\"י בשם מהרינ\"ח ואינהו פסלי כה\"ג ודו\"ק:" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "שמן התורה כו'. ב\"י, מ\"א סי' קצ\"א סק\"א, דלא כמו שכתב כאן, וכן דעת הש\"ע כאן והט\"ז (ומיהו להאומרים שמעין ג' בז' מינים היא דאורייתא, צריך לומר דארץ הפסיק הענין למעין ג', אך אנן קיימא לן כהרמב\"ם וסמ\"ג עיין סי' ר\"ט, וגם לבה\"ג ורא\"ש וטור יש לומר דארץ הפסיק היא אסמכתא דרבנן לאחר שתקנו מנין הברכות בפת ולא בז' המינים, וכן משמע בסמ\"ג שהביא ב\"י בסי' ר\"ט שלא הקשה בפשיטות מדאמרינן ארץ הפסיק הענין אלא מסברא דנפשיה דסבירא ליה מנין הברכות דאורייתא (ולפי הטעם שנתבאר בסידור אתי שפיר טפי):)", + "וכל זה כשהמילוי כו'. (וצריך עיון קצת דהא דבש דרך ללפת בו פת) וכן דעת רמ\"א בסי' קס\"ח סעיף י\"ג. וכן הוא בהדיא בריא\"ז שממנו מקור הדין בשבלי לקט ואגור (שהוא הר\"י מטארני שהביאו הרא\"ש רפ\"ק דסוכה והר\"ן פי\"ו דשבת כמבואר בשלטי גבורים שם בשבת), עיין שם שכיסנין עשויים לקנוח ופשטיד\"א לקביעות סעודה משום הכי מחלק שם ביניהם. וכן משמע מלשון הרי\"ף ורא\"ש שקראו כל אכילת עראי כיסנין, א\"כ הבאה בכיסנין פי' היינו שעשוייה לאכלה בתורת כיסנין, דהיינו לקנוח ולא לקביעות סעודה. וכן הוא בהדיא בהרר\"י שאינו מזון אלא מיני מתיקות כו', ופשטיד\"א עשוי למזון (ואפילו במילוי פירות משמע בתשב\"ץ לברך המוציא, עיין אליה זוטא סעיף י\"ז, אלא דהמ\"א סי' קע\"ז פירש בענין אחר). וכן הוא ג\"כ כוונת רש\"י שמאכלה מועט, ורצה לומר שעשוי לאכול מעט לקנוח סעודה או לתענוג בעלמא מחמת המלוי ולישה בתבלין. ומה שכתב הט\"ז דאורחא דמלתא כו', זה אינו דפשטיד\"א היתה מצויה מאד בימי רש\"י ותוס', עיין תוס' ביצה דף ח' ובב\"י סוף סימן תק\"ט בשם סמ\"ג ומרדכי והג\"מ. ועוד שרב האי ורמב\"ם פירשו בענין אחר א\"כ מנ\"ל להוסיף עוד על מה שהזכירו בפירוש המפרשים שלא כמותם, ובפרט שרש\"ל וב\"ח מחמירים, אלא שהש\"ע הכריע להקל (אבל להקל יותר מהשו\"ע אין לנו):", + "או במי ביצים כו'. שבלי לקט, ומהתוס' אין ראיה כלל דאפילו במי פירות ואפילו בתבלין הרבה ס\"ל דלא מקרי כיסנין כלל כמו אובלייא\"ש, עייין אבן העוזר:", + "עירב בה מעט מים כו'. ט\"ז (ומה שהקשה המ\"א לא קשה מידי, כיון שע\"י קביעות מברך ברכת המזון לחם גמור הוא לכל מילי, אלא משום דלא קבעי אינשי אינו מברך בלי קביעות כמו שכתב הב\"י, ובגמ' לא מדמי אלא בכהאי גונא דאפילו בקביעות לא מברך, כמו שכתב המ\"א ס\"ק כ\"ח, וטרוקנין יוכיחו) (ואף שי\"ל, וביו\"ט אינו יוצא י\"ח אלא ע\"י קביעות משום דאין שמחה אלא בלחם חשוב דקבעי עליה, עיין רא\"ש פ\"ז דבעינן לחם שהוא עיקר אכילה):", + "ואפילו אותם כו'. כן משמע במ\"א סק\"כ במה שכתב רמ\"א סעיף י\"ד בהג\"ה (וכן הוא בהדיא במרדכי פרק כל שעה דאובלייא\"ש תחלתם סופגנין, מכלל דאינה עבה לגמרי, אלא משום דסופה עיסה מברכין עליה המוציא כמו שכתבו בתוס' ברכות דף מ\"ב, דלא כמו שכתב ברא\"ש שם):", + "יש אומרים שאין עליו כו'. ש\"ע (ומ\"ש המ\"א להטור צריך עיון גדול שהטור חילק ביניהם. אלא ודאי שנמשך אחר גירסת הרי\"ף דבטריתא אמרינן גובלא כו'. עיין שם בהרר\"י וכן צריך לומר ברא\"ש מדכתב דטרוקנין סופה עיסה, וכן הוא בירושלמי שהביא במלחמות ספ\"ב דפסחים, א\"כ אף בלא קביעות נמי כמו שכתב רמ\"א סי\"ד בהג\"ה. ולפי מה שכתב המ\"א סק\"כ אתי שפיר, עיין תוס' ברכות ל\"ח לחלק בין סופה עיסה לנילוש דהוה גובלא כטרוקנין) דדוקא לגירסתו ברש\"י צריך להפריש ביניהם, אבל לגירסת הרי\"ף חדא טריתא היא וטריתא דארעא גריעא טפי, משום הכי בעי מאי מברך, ואפילו הכי מהני בה קביעות, ומדקרי לה גובלא מכלל שהיא כעין גביל מירתח שהיא כל כך בלילה רכה שתיאפה מחום מועט, ואינה בגומא אלא ע\"ג קרקע, כמו שכתוב באבן העוזר (וגם מה שכתב אבן העוזר זה אינו, כדמשמע מלשון הרי\"ף פרק כל שעה שכתב על ארעא, וכן משמע בריא\"ז שם בשלטי גיבורים דקרי לה חררה, אם כן כל שכן לגביל מירתח שבכירה. אבל לנהמא דהנדקא ודכותח אין הכרח כלל דמהני קביעות, משום הכי סתם הטור. וכיון דאפילו בפטור מן החלה מהני קביעות, מכלל שבטרוקנין שחייבים א\"צ קביעות לפי דעת הטור שהמוציא תלוי בחלה. והוא הדין במיני טיגון משמעות הטור דא\"צ קביעות, מדסמיך להם טרוקנין וטריתא, וכתב אבל טריתא כו'. אבל לדידן שאינם תלויים זו בזו יש לומר דטריתא דארעא היא אפילו בגומא כטרוקנין, ואף אם אינה כן, מכל מקום יש לומר לרב יוסף דתלי טעמא משום גובלא הוא הדין לטרוקנין:)", + "והבישול כגון כו'. מ\"א (אף אם תמצי לומר שזה אינו לפי משמעות התוס' ומרדכי וש\"ע ורמ\"א דלא הקילו אלא בלאקשי\"ן לפי שהן דקין יותר, מכל מקום יש לסמוך בזה על הכרעת סמ\"ג והג\"מ שבב\"י, וכן משמע בר\"ן, כיון דבלאו הכי לא קיימא לן כר\"ת גם בחלה כמו שכתב המ\"א דלא כש\"ך, וכן בדין דהחולקים על ר\"ת המה הרבים ובתראי):", + "והוא שנתבשלו כו'. בה\"ג, מרדכי. ועיין במרדכי בפרק כירה בשם רא\"ם להחמיר אפילו בכלי שני משום חסרון ידיעתנו, ויש לומר שהוא משום שבת וסקילה וחטאת כמו שכתב הרא\"ם שם, אבל אין להחמיר כל כך בספק ברכה שהיא דרבנן, עיין מ\"א סי' רט\"ו:", + "ואפילו אם נותן כו'. רב ל\"ט (ועיין שם ברא\"ש ואינו מחובר יחד כו', משמע אע\"ג דשרוי בקערה לרככה מצנימותה כדפרש\"י, הפך לכאורה ממה שכתבו הב\"י ומ\"א. אבל מדמייתי אביי מליקט מכולן לחביצא על כרחך צריך לומר שהחיבור לא מהני כלל לאפוקי מתורת לחם אלא מתואר לחם, משא\"כ בשרייה לפי שעה דמיירי שם כדמסיק הרא\"ש שם, אבל בשרייה מרובה מודה להתוס', וכן הלבוש סעיף י\"א לא כתב יש מי שאומר משום דלא פליג כלל, דלא כפרי חדש):", + "ואפילו אם לש כו'. רמ\"א סי' תע\"א עיין שם בחק יעקב. ובמ\"א שם סק\"ה דאפילו בכהאי גונא דמתקריא כיסנין זימנין דמצה עשירה היא, מכלל דבכהאי גונא לא הויא כיסנין. ועיין שם במ\"א סק\"ח דכל שכן אם לא נאפית, אם כן אם טיגנה דינה כלחם שלם מטוגן. ורש\"י (ועיין במנחות דף ע\"ה ע\"ב שלא הזכיר כלל ואפאן ואם כן הכא נמי יש לומר דלא נקטיה בדוקא אלא לאורחא דמילתא) שפירש שאפאן, לשיטתיה אזיל דמיירי בבישול שמבטל מתורת לחם ממנו בפחות מכזית, ולכן אי אפשר להפקיע הבישול אלא ע\"י אפייה, אבל להרב רבינו יונה דמשום שנתפרר לפחות מכזית לחוד נתבטל מתורת לחם, יכול לחזור ע\"י דבק טוב המחבר אפילו קמח לעשותו לחם לחלה והוא הנגבל במשקה, כמבואר בירושלמי שהביא הרא\"ש בהלכות חלה, אבל בחביצא כל פירור הוא בפני עצמו ואינן נבללין זה בזה. ומה שכתב המ\"א ואפאן, הוא לרבותא, כמו שכתב בסי' תע\"א. וכן משמע ממה שכתב אם עירב קמח וטגנן כו', משמע דבלא תערובות פשיטא דתורת פת עליו. ואין לומר דזהו לר\"ת, דאם כן מאי מהני קמח הא בלילתן עבה. ואין לומר שטיגנן אחר אפיה ועירב הקמח בלישה, הרי נאפה הקמח ג\"כ ונעשה לחם גמור, ואחר אפייה אינו מתערב בקמח (להיות נבלל בו יפה להתבטל ברוב) לחודיה קאי:", + "אפילו כו'. ומה שכתב המ\"א בשם רבינו ירוחם צריך עיון גדול, דאף לפי הגהתו משמע כן בהדיא, דתלי טעמא דמהני קביעות משום דלחם הוא לחלה אבל טריתא דפטורה מברך בורא מיני מזונות בכל ענין, ולכן כפל רבינו ירוחם לשונו ואין מברכים המוציא כו', לומר דלא משכחת לה כלל דמברכין עליו המוציא. וגם הטור שכתב כן בטריתא לא כתב כן כאן, וכתבם סמוכים זה לזה ולא כללם בחדא בבא, וע\"כ צריך לומר כמ\"ש לעיל:" + ], + [], + [], + [], + [], + [], + [ + "אלא ברכה ראשונה כו'. רמב\"ן פרק ערבי פסחים, תוס' שם.
(עיין רש\"י עירובין מ' ועיין סי' ק\"צ בט\"ז וסי' רע\"א סעיף י\"ד), וב\"ה כל שכן דעדיפא ביין הבדלה. ועוד דברכה ראשונה נמי משכחת לה שתיפטר בהמוציא עיין סי' רצ\"ט. אך התוס' פסחים ק\"ג ד\"ה רב אשי כתבו דמצות הבאת כוס לא תליא בברכה. וגם אחר יין אירוסין ונשואין צריך לברך. ולפי זה צריך עיון בזה:", + "ואם שורה כו כו'. עיין מ\"א סי' קס\"ח סק\"ל, וכן הוא ג\"כ כוונת הנחלת צבי ועטרת צבי סי' קע\"ז על השרייה לבדה אבל לא למה שישתה אח\"כ, דהא מדמי לה לפירות, ואי לא לא קיימא לן כוותיה, כמו דלא קיימא לן כמו שכתב בתחלה שם, עיין שם במ\"א סק\"ב, ועיין שם סוף סעיף א:", + "ויש אומרים שגם מים כו'. בה\"ג (ולהט\"ז אשתמיטתיה מה שכתב המרדכי כמו שיתבאר לקמן, וגם הרא\"ש שכתב כן על בה\"ג על כרחך כוונתו דזיין טובא כמו פת משא\"כ בשכר, עיין סי' ר\"ח סעיף י\"ז):", + "אפילו בחול כו'. רא\"ש פרק ערבי פסחים, ט\"ז סי' רצ\"ט. ולא ס\"ל דרא\"ש לשיטתיה אזיל, עיין סי' קע\"ח ס\"ה, אלא שאני התם דהוי הבדלה מילתא אחריתא לכולי עלמא בכהאי גונא, כמו שכתב הט\"ז שם. וכן משמע ברשב\"א והג\"מ דפשיטא דבעיא מקום סעודה לכולי עלמא בהבדלה, דאם לא כן מי הזקיקם לירד למחלוקת שאין כאן מקומה, וא\"צ כלל לכוונתם שם:", + "שנטילת ידים היא כו'. כן הוא כוונת התוס' דמהאי טעמא א\"צ לברך לאחריו, אף שלא שייך כאן אי אפשר לאכילה כו', מכל מקום לא גרע מפירות שבתוך הסעודה, דהא לא ס\"ל כרשב\"א שפירש הטעם משום דבאים לגרור וכהרא\"ה במ\"א ס\"ק י\"א, ונטילת ידים הוי ליה התחלה כמ\"ש בסי' רל\"ב. אבל קודם נטילה צריך לברך מיד ולא להמתין עד שיגמור לשתות יין שבתוך המזון, שאין לקבוע סעודה קודם ברכה אחרונה שמחוייב כבר. משא\"כ בתוספות ד\"ה בא להם כו'. עיין תוספות סד\"ה [ו]רב ששת ודו\"ק:", + "וכל שכן יין כו'. מ\"א וכן משמע בש\"ע (אף שהתוס' לא סבירא להו הכי, שכתבו דלא גרע כו', היינו משום ברכה אחרונה, עיין במש\"ל, אבל לפי מה שכתב הש\"ע סעיף ו' כהרא\"ש בלי שום חולק אין להחמיר אף לפי דעת התוס' אלא בהבדלה, עיין סי' רצ\"ט. ומיהו אף בפחות מכשיעור אין להקל נגד משמעות האחרונים שלא הזכירו ברכה אחרונה, שאף את\"ל שגם המ\"א נתכוין לזה שכשקבע עצמו לסעודה הוי ליה כתוך הסעודה וא\"צ ברכה אחרונה, מכל מקום ממה שכתב הט\"ז סי' רצ\"ט מבואר להדיא דנטילת ידים אינה משום ברכה אחרונה):", + "אבל השותה כו'. מ\"א (ומה שכתב בשם המאור צריך עיון גדול, דשם מבואר בהדיא דדוקא ביין, משום דסבירא ליה דברכת המזון פוטרת מעין ג', וכן הוא בר\"ן בשמו.
ואף לפי משמעות המ\"א יש לומר דמה שכתב לנהוג כר\"ן (ורשב\"א) [ורמב\"ן] הוא ג\"כ לאפוקי מהמאור עיין שם, דהא פליגי עליה עיין שם. וכן דעת התוס' ומרדכי, וכן פסק רמ\"א סי' רצ\"ט, עיין שם במ\"א סק\"י. והכי קיימא לן בסי' תע\"ג ס\"ו, עיין שם בט\"ז ובטור סי' תע\"ה, מבואר משם דלכולי עלמא לא ס\"ל כהמאור לפי דעת המ\"א. ודו\"ק).
(ולהט\"ז אשתמיטתיה מה שכתב המרדכי דדוקא היין ממשיך תאות אכילה ולא שאר משקים, ופשוט הוא) עיין סי' תע\"א.
וגם ביין הרא\"ש יחידאה הוא, ופליגי עליה התוס' דף ק' סע\"ב והמרדכי גבי ברכה אחרונה של כוס ב' והרמב\"ן ור\"ן שם והרז\"ה שם, והסכים עמו הרשב\"א בתשובה סי' ע\"ב, וכן כתב בהדיא בחידושיו דף י\"ז ע\"ב בשם ירושלמי, וכן משמע מדעת ראבי\"ה בטור סי' (תע\"ה) [תע\"ד] ומהר\"ם בהג\"מ דדוקא כוס ב' דפוטר יין שבתוך המזון א\"צ לברך אחריו, דלהרא\"ש גם אחר הראשון א\"צ. אלא שהש\"ע נמשך אחר הטור שסתם כמסקנת אביו הרא\"ש, עיין טור סוף סי' סימן ער\"ב. ואם כן הבו דלא לוסיף עלה. והיינו טעמא דהבדלה:", + "אבל כו'. (עיין מ\"א סי' רי\"ב סק\"ד, ואף לפי דעת רמ\"א שם יש לומר דהכא לא הוי טפלה כל כך כי התם. עיין שם בדרכי משה, ועיין בתרומת הדשן וברא\"ש. וצריך עיון):", + "רק בסעודות כו'. טור וב\"י לבוש מ\"א סי' קע\"ז (ומה שכתב שם בשם הרב רבינו יונה, לא שייך הכא, שאף שאינה סעודה אחרת אין לשרות פוטר לשתות ביין שגורם ברכה לעצמו. ומה שכתב הרב רבינו יונה כן בבעיא זו, היינו משום דע\"י סילוק השלחן מסיח דעתו מהפת, כמבואר ברשב\"א תלמידו בשם תוס', וכן הוא בתוס' פסחים ק\"ג. אבל מה שהוסיף המ\"א אחר שהסכים להב\"י ולבוש דבסעודות גדולות מושכים ידיהם מהפת ואפילו הכי אין צריך לברך על דברים הבאים מחמת סעודה לפי שעדיין הוא בתוך הסעודה, כלומר שהרי גם בתוך הסעודה ממש הם נפטרים בברכת המזון בלי שיאכלם עם פת, אם כן מה הפסיד להם סילוק הפת רק שיהיו נאכלים בתוך הסעודה שנאכל בה פת, משא\"כ ביין) (וכן משמע בהדיא ממה שכתב הרב רבינו יונה דסילוק דעת מהני לדידן ביין) שתלוי בלשרות או לשתות.
ומה שכתב הרשב\"א בשם הראב\"ד, לא קיימא לן הכי אלא כמשמעות סתימת כל הפוסקים, שהרי לא כתב כן אלא על בעיא זו, אבל במתניתין ליכא למימר הכי, דהא מפרש בגמרא הואיל וקובע סעודתו כו', מבואר דהאכילה גורמת ולא (השיחה), (וגם לא שייך כלל לומר דבשבת ויום הקזה קובעים לשוח הרבה ונותנין יין אח\"כ), וא\"כ גם בחול נמי, לפי מה שכתבו התוס' (ורשב\"א לשיטתיה אזיל כמו שכתב ב\"י בשמו גבי מים דיין בחול בתוך הסעודה נמי) במסקנא רבינו ירוחם ורא\"ש פרק ערבי פסחים וברמב\"ם שם, וכן פסק בדרכי משה, אלא ודאי דלא ס\"ל כרשב\"א וספר אהל מועד שבב\"י. ודו\"ק:" + ], + [], + [], + [ + "שכיון שאין כו'. הרב רבינו יונה ומהאי טעמא אף מין לפתן שאוכלן בלא פת א\"צ לברך אם קובע ללפת פת במינים אחרים, משא\"כ במיני פירות, והיינו טעמא משום דגם זה בא מחמת פת, דזהו טעם פטורם בברכת הפת, מדפוטרות אפילו בפירות שאוכל בלא פת אם קבע עליהם, ויש לומר דהוא הדין בלפתן דמחמת סעודה, רוצה לומר פת:", + "יש להסתפק כו'. מ\"א (ולא דמי למה שכתבו התוס' דף ל\"ח, משום דבא מחמת סעודה, דכל מה שאינו לפתן היינו דהוא עצמו סעודה יחשב כיון שבא להשביע, והפת הוא ראש לכל מילי סעודה כמו יין למשקים, אבל לפתן אינו סעודה. אבל מה שכתב אבן העוזר צריך עיון גדול, דלמה לי סבת הפת במים):", + "אפילו אוכלם כו'. (ומה שכתב הלבוש וכן הוא ברשב\"א, זה אינו, דבכהאי גוונא גם לפניהם אין צריך, כמו שכתבו הרא\"ש ומ\"א סי' קס\"ח וקע\"ד, וגם לעכל לא הזכירו כלל, אלא תלו טעמא כיון שבאו בתוך כו'):" + ], + [ + "ונטל המאכל כו'. דהא בדברים שאין טעונין עסקינן. ועיין סי' ר\"ו סעיף ה' דאם לא היה לפניו מאותו המין צריך לברך אם לא היה דעתו אפילו בלא שינוי מקום, וא\"כ מה קמ\"ל רב חסדא, אלא על כרחך כמ\"ש, ואתי שפיר דמהני דעתו אפילו לדעת הרא\"ש בפירוש הירושלמי ברכות פ\"ו ה\"א מאן דנסיב תורמסא כו', עיין שם סימן ר\"ו ס\"ו:" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "שמפני חשיבותם כו'. רש\"י דף ל\"ט (גבי בפה\"א נגד שהכל נהיה בדברו וה\"ה לבפה\"ע נגד בפה\"א דלכ\"ע חשיבא טפי אלא דלא חשיבא כ\"כ כבפה\"א נגד שהכל נהיה בדברו כמ\"ש הרא\"ש ע\"ש ובגמ' דף (מ\"ה) [ל\"ה] גבי יין דכל דחשיב טפי פורטין אותו יותר והיינו טעמא דפת):", + "וכן חרובים כו'. (ובבדק הבית ר\"ל שלא לברך כלל וכמ\"ש בש\"ע דאל\"כ מנ\"ל לפלוגי בין ברכה לשביעית בחרובים יותר מבבוסר):", + "בד\"א שמברכין כו'. ומ\"ש הש\"ך שדוחק לחלק כך היינו לענין רבעי דלא מהני ביה שינוי כמו בברכה. וגם אם היה תלוי בשינוי א\"כ פגים שלא נשרפו ולא נפלו ליתחייבו. אבל מ\"ש בשם הרמב\"ם גם בברכה זה אינו דא\"כ הל\"ל והן כלשונו בכל פירוש המלות וכ\"כ כאן גבי קור. ועוד דלא פליג על הגמ' ופוסקים דמדמו לשביעית מדלא הביאו ב\"י. אלא ודאי דנובלות ר\"ל שנופלים וכמ\"ש בפירוש המשנה ספ\"ק דערלה, וע\"ז פי' כאן שהן פגין, ולא תמרי דזיקא שנגמר בישולן כמ\"ש הש\"ך, ואז דרכן ליפול ע\"י הרוח ולא בעודן פגין, אלא יפלו ע\"י שנבלו לשון כמישה כפרש\"י בפרשת יתרו, ולפי שנופלין מחמת שנובלין נקרא הנופל נובל. שאם גם בושלי כמרי הוא ע\"י רוח היינו תמרי דזיקא וליפטרי ממעשר עי' גמ'. ומש\"כ הש\"ך לחלק בין ברכה לערלה זה אינו דגרעינים יוכיחו. ותי' הב' ג\"כ צ\"ע דהא קפרס לאו טפל הוא כדאיתא בגמ', וגם גרעינים לפמ\"ש הרא\"ש. ולפמ\"ש י\"ל שכוונתו שאין למדין אלא אם מה שנראה טפל הוא פרי אם לאו והוא שלא נשתנה אבל בנשתנה גם פרי עצמו לא דמי ברכה לערלה:", + "וראויים לאכילה כו'. (ומ\"ש אבן העוזר בשם הרמב\"ם פ\"ב דעוקצין זה אינו ע\"ש ברמב\"ם שלא הזכיר כלל שראויים לאכילה ובודאי לא פליג על התוס'):", + "לכתחלה כו'. עי' הרב רבינו יונה דטעמיה דבה\"ג ג\"כ משום ספיקא הוא ואף שהרי\"ף לא הזכיר חוץ לארץ והרמב\"ם פסק כר\"ע גם בא\"י לא קי\"ל הכי כמ\"ש ביו\"ד סי' רצ\"ד. אבל מ\"ש המ\"א צע\"ג ואשתמיטתי' מ\"ש הרא\"ש אבל גרעינים כו' ע\"ש. ואפ\"ה פטירי מרבעי דלאו פרי גמור הן כמו בוסר ופגין (עי' פ\"ב דעוקצין אם מטמאין) דחייבים בערלה ולא ברבעי דדמי למעשר שני דכתיב ביה פרי ופטר פגין ובוסר עד שיגיעו לזמן שמותר לקצצן בשביעית שכבר הם פרי גמור כדתנן ספ\"ד דשביעית משא\"כ בברכה דמשאסור לקצצן מברך בפה\"ע אע\"ג דלא פרי גמור הוא. וה\"ה לגרעינין הראויים לאכילה דהא אסירי בתרומה ומטמאין טומאת אוכלין אם כנסן לאוכלין כדתנן פי\"א דתרומות בתוספתא שהביא הר\"ש פ\"ג דעוקצין (ומנובלות דפטירי מרבעי להטור יו\"ד וברכתן שהנ\"ב אין ראיה דהא להרמב\"ם חייבים אפ\"ה ברכתם שהכל נהיה בדברו). והא דתנן בפ\"ב דעוקצין כל הגרעינין כו' ר\"ל אפי' שאינן ראוים.
ומשה\"נ לא קתני בהו ביעור בשביעית (פ\"ג) [פ\"ז]:" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "בכלל מקראי כו'. בלאו הכי נמי משמע, מדאיקרי קודש ואתיא במכל שכן מיו\"ט. וכן מוכח מפרש\"י על פסוק זכור וגו' שפירש כבית שמאי, מכלל דלכבדו במנה יפה הוא מדאורייתא, משום דקודש הוא לקדשו במאכל כו'. משא\"כ להרמב\"ם ז\"ל שאין מצוה אלא שלא להתענות בו, כמבואר בב\"י סי' תי\"ח, ונפקא ליה מדכתיב אכלוהו היום כי שבת היום לה' מכלל דבשבת אסור להתענות. ולא חשיב לה בתרי\"ג, משום דנפקא מכלל מצות אכילת המן שאינה נוהגת לדורות. וביו\"ט שנאמר מקרא קודש יהיה וגו' ודרשו בספרי לקדשו כו', ס\"ל דאסמכתא בעלמא היא, שהרי במנין המצות מנה שש מצות לשבות ממלאכה בששת ימים טובים מדכתיב מקרא קודש בכל חד וחד ע\"ש, וזהו כמ\"ש הב\"י סי' תפ\"ז, ולא מנה לקדשו במאכל כו'. וגם בשבת אי הוה סבירא ליה דהא דאסור להתענות הוא מדרשת הספרא לקדשו כו', א\"כ גם לכבדו בכסות נפקא מלקדשו, ומנא לן לחלק ביניהם מסברא, ובהדיא מבואר ברמב\"ם דלכבדו בכסות הוא מדרבנן:", + "העונג והשמחה כו'. ר\"ל עונג שיש בו שמחה, כגון בשר ויין, שאין שמחה אלא בבשר ויין, כמבואר ברמב\"ם סוף פ\"ו מהלכות יו\"ט. אבל העונג בשאר דברים משמע שם דאינו אלא מדברי סופרים, כמו בשבת, ועיין במ\"א סי' תקכ\"ט ס\"ק ג' ודו\"ק:", + "בערב שבת הבא כו'. זה פשוט. ונלמד מדתנן שבת נותנין ג' סעודות ודג וירק, כמבואר ביו\"ד סי' ר\"ן, מהטעם המבואר בתוס'. ואם כך הוא בעני העובר ממקום למקום כ\"ש בעניי העיר, דעניי עירך קודמין לעניי עיר אחרת. ומ\"ש ביו\"ד סי' רנ\"ו דנותנים לכל אחד מזון ז' ימים, אפשר שהם ט\"ו סעודות עם דג וירק לשבת. ואף אם הם מזון י\"ד סעודות, כמו מזון ז' ימים דסמיך ליה, יש לומר דהטור ושו\"ע נמשכו בזה אחר לשון הרמב\"ם, שהעתיקו לשונו שם, והרמב\"ם לא ס\"ל כסברת התוס' הנ\"ל, כמ\"ש (הבהיר) [הבית הלל] סי' רנ\"ה ע\"ש. אבל הט\"ז שם סוף סי' רנ\"ג העתיק סברת התוס' לפסק הלכה, וכאן כתב דכשאין נותנים לו מהצדקה רק שתי סעודות לא יטול סעודה שלישית, ולכן היה הטור פטור מסעודה ג' לפי שהיה מוטל הכל על הצדקה וצ\"ע.
והנה דברי הטור יש ליישב אף לפי סברת התוס', דספיקו של הטור היה אם נאמר דהמעט שיש לו משלו כמי שאינו, כיון שאינו מספיק לו, ומה שאחרים נתנו לו לא הספיק אלא לעשות שבת כחול, דהיינו בג' סעודות ודבר מועט, שזה נקרא גם כן חול כמבואר בהדיא בפסחים דף קי\"ג אף על פי שאמר רבי עקיבא כו' אבל עושה הוא כו'. שבודאי עיקרא דמילתא דרבי עקיבא לא נאמר במי שיש לו י\"ד סעודות שלא יטול מהקופה, שהרי איסור גמור הוא זה, ומאי ואל תצטרך, שמשמע שאם היה רוצה היה נוטל (ועוד דלמה הזהירו על דבר מועט לצמצם לזה משאר הימים כמ\"ש הט\"ז ולא הזהירו על סעודה שבמוצאי שבת שיאכלנה בשבת לשיטת התוס' ודו\"ק). וכן מוכח בהדיא ברמב\"ם שכתב ואינו חייב להצר עצמו כו' עשה שבתך כו', משמע דעצה טובה היא ומדת חסידות היא זו, ולא הזכיר שם י\"ד סעודות אלא מיירי שיש לו יותר וחייב בג' סעודות, אלא שאין צריך לבקש מתנות מאחרים שלא מהקופה להרבות במאכלים הרבה יותר מבחול אלא די בדבר מועט כמ\"ש אף על פי שאמר ר\"ע כו', וזה ברור לפי דעת הרמב\"ם. וכן דעת הטור כיון שהיה מתפרנס מאחרים ולא היה פרנסתם מספקת לו להרבות במאכלים הרבה יותר מבחול אם כן די בדבר מועט, דמן הסתם היה בענין שאם היה מרבה בהוצאות שבת והיה חסר לו בחול היו האחרים ממלאין לו, שעליהם מוטל למלאות כל מחסורו, לכן היה ראוי ונכון לו לעשות שבתו כעין חול שלא להטיל שבתותיו על הבריות. ומהמעט שלו אפשר שפטור הוא לכבד ממנו שבת, כיון דאפילו מצדקה פטור הוא כל שאין לו שיעור המבואר ביו\"ד סי' רנ\"ג, ומותר לו לקבלה. דהטור בודאי לא היה מתפרנס מהקופה, שלא נהגו בה בדורות האחרונים כמ\"ש הסמ\"ק הובא בש\"ך ליו\"ד סי' רנ\"ג, אלא מנדבת יד אחרים שהיו מספיקים אותו. ואחר כך פשיט ליה מפירוש רש\"י שצריך לזרז עצמו לכבד יותר מדבר מועט (וכן מוכח בהדיא במ\"א סק\"א ודו\"ק), כמ\"ש הב\"י דמדתנא דבי אליהו שמעינן שאף שהשעה דחוקה לו ביותר צריך לעשות דבר מועט ומפירוש רש\"י בבן תימא שמעינן שצריך לזרז את עצמו ביותר מתנא דבי אליהו דהיינו יותר מדבר מועט אף על פי שהוא יותר מכדי יכולתו ע\"ש. וסיים הטור על כן כל אדם כו', ר\"ל כל אדם יזרז את עצמו יותר מכדי יכולתו, מי שפרנסתו מספקת לו לעשות דבר מועט יצמצם בשאר ימים לעשות יותר מכדי יכולתו ומי שאין פרנסתו מספקת אפילו לדבר מועט אלא לפת בלבד כמו בחול עכ\"פ יצמצם בשאר ימים כדי לעשות דבר מועט. ולכן לא הזכיר השו\"ע כלל ההיא דדבר מועט אלא סתם וכתב דיצמצם בשאר ימים. אבל הלבוש והט\"ז לא כתבו כן (לכן סתמתי בפנים):", + "נכון לתקן כו'. הנה בנו של הבית הלל כתב בהג\"ה דדוקא עד שליש דהידור מצוה עד שליש, וסיים דדגים הוא חיוב גמור מדאורייתא ע\"ש, והוא תמוה מאוד, שהרמב\"ם והשו\"ע השמיטו חיוב דאורייתא, ועוד מי כתיבי דגים באורייתא, וגם מדרבנן אין טעם בדרך הנגלה שיתקנו דוקא דגים, ומה שהזכירו דגים בגמרא בכמה מקומות היינו למצוה מן המובחר, ולכן מי שאין ידו משגת פטור. וכיון שכן הוא אין דמיונו עולה יפה מהידור מצוה עד שליש, דהתם אתרוג הראשון מחויב הוא לקנותו חיוב גמור, לכן צריך להוסיף שליש על חיוב זה משום הידור מצוה, אבל הכא עיקר חיוב הדגים הוא משום הידור מצות עונג, שהרי יכול לענג ג\"כ בדברים אחרים חשובים, ואף אם הדגים יותר חשובים מכל מקום נקרא זה הידור מצוה, ומנין לנו להוסיף עוד שליש על ההידור (לכן לא העתקתי דבריו):", + "ברבית של דבריהם. הנה ירושלמי זה הובא בתשובת מהרי\"ל סימן ל\"ז ללמוד ממנו להלוות צדקה ברבית, והוא הדין למעות יתומים עיין שם, ואנן קי\"ל ביו\"ד סימן ק\"ס דאין להלות צדקה ומעות יתומים אלא ברבית דרבנן. וע\"ש בב\"י דאף הרשב\"א לא עלה בדעתו להקל בצדקה אלא משום דאין לה בעלים מיוחדים. וע\"ש בט\"ז סי' קע\"ב סק\"ג דאין להתיר ברבית קצוצה משום דבר מצוה, וכן הוא בש\"ך שם סק\"ח. ורמ\"א שם שהביא דעת המקילין להלות על מקומות בית הכנסת בלא נכייתא, היינו משום דס\"ל דבלא נכייתא היא אבק ריבית ע\"ש, ובסי' ק\"ס סעיף כ\"ב בהג\"ה כוונתו שהקהל סומכין על המתיר אפילו ברבית קצוצה, אבל אין לסמוך על זה כי אם לצורך גדול שהוא כפקוח נפש כמ\"ש הט\"ז שם.
וע\"ש בט\"ז ס\"ק כ\"א דלפקוח נפש מיירי שהמלוה הוא רשע, ומשמע דהוא הדין לדבר מצוה. ומה שמתירין להלוות על מקומות בית הכנסת היינו שהרבית היא המצוה (ואעפ\"כ לא העתקתי כן כאן, לפי שיש לומר דהני מילי ברבית קצוצה, אבל באבק רבית אפשר דלא גזרו כלל לדבר מצוה אף על המלוה):" + ], + [ + "אם שכרו לימים כו'. אף שבשו\"ע כאן י\"ל דצוהו לעשות בשבת, וכן משמע קצת מלשון הרמב\"ם הועתק בשו\"ע סי' רמ\"ד ס\"א, מכל מקום הרי פירש שם המ\"א סק\"ג כלומר ששכרו לימים (ור\"ל כמ\"ש בפנים כאן). וכך הוא בהדיא בריא\"ז סוף פ\"ק. וכן משמע בכל הפוסקים הובאו ב\"י סי' רמ\"ד שהביאו הירושלמי לחלק בין שכיר יום לקבלנות, ואי כשצוהו לעשות בשבת אף בקבלנות אסור כמבואר בסי' רנ\"ב. ועיין בב\"י שם שכתב ודומה כאילו כו' משמע בהדיא כמ\"ש. וכן מוכח בהדיא בספר התרומה סי' רכ\"ב ע\"ש. וכ\"מ בהדיא במרדכי הובא ב\"י סוף סי' רמ\"ד, דאף כשקובע לו לעשות בשבת יש חילוק בין שכיר יום לקבלנות. וכן פסק בש\"ע שם. וע\"כ הוא מהטעם שכתבתי בפנים.
ולפי זה הטעם אתי שפיר מ\"ש בסי' רמ\"ז ס\"ג, דכהאי גוונא מקרי קבלן משום דהתם קבל עליו כל המלאכה, שבודאי לא יחזור באמצע הדרך. והוא הדין במרחץ אם שכרו לשנה ומשלם לו בעד כל היסק והיסק ואינו מקפיד עמו מתי יסיק, בזה צדקו דברי בעל תוספת שבת. וכן אפילו אם אינו משלם לו בעד כל היסק אלא בעד כל יום רק שקיבל עליו כל מלאכות הצריכות, אינו דומה לשכיר יום שלא קיבל עליו לגמור המלאכה אלא לעמול כל היום בלבד, אבל זה שקיבל לגמור המלאכות הרי זה נקרא קבלן כמבואר בב\"י לגירסא דבקבלנות, ואף שמשלם לו בעד כל יום לא נפיק מתורת קבלן בהכי כמ\"ש בסי' רמ\"ז ס\"ג, ולהכי הוצרך הרא\"ש לפי גירסא זו לאסור כששכרו לימים משום שכר שבת ולא משום שכיר יום. וכן כשהתירו ספר התרומה והגהות מרדכי להניח לשכיר שנה שיעשה בשבת היינו שקיבל עליו לעשות כל המלאכות שיצטרך לו בתוך שנתו כמ\"ש הב\"י סי' רמ\"ד, אלא דמטעם אחר לא קיי\"ל הכי. אבל אם לא היה כקבלן לא היה מועיל מה שהוא שכיר לשבת בהבלעה, שהבלעה אינה מועלת אלא לשכר שבת בלבד כמו שיתבאר בסי' (רמ\"ה) [רמ\"ו].
ובהא אתי שפיר מ\"ש הב\"י סי' רמ\"ה על הגהות אשרי גבי מטבע כיון שאינו שוכרו אלא לשבת כו', ר\"ל שאם היה שוכרו לשבוע או לחודש היה אפשר לומר דס\"ל כספר התרומה וסיעתו, דזה נמי קבל עליו כל המלאכות והעסקים המצטרכים בבית המטבע בתוך משך זמן שכירותו.
והא דהצריך מהר\"ם גבי מכס שיתן לו מכל מאה, ולא די לו ששוכרו לכל המלאכות המצטרכות באותו יום, היינו לפי שהמלאכה הצריכה אין לה גמר והפסק כלל מצד עצמה, ואין לה גבול וסכום ידוע לומר כך וכך מכס תקבל, אלא גמר מלאכה הוא גמר היום, שכשיצא היום ששכרו לו פטור הוא מלהתעסק עוד, ואין חיובו אלא ביום ששכרו לו, וכיון שיום זה הוא שבת הרי שכרו לשבת ממש ואסור אפילו במקום הפסד מרובה. משא\"כ כששכרו לכל המלאכות הצריכות לחדש או לשנה, שגמר סכום המלאכות הוא גמר השנה וחדש, והרי הוא שכור לשנה ולחדש לעשות כל המלאכות המצטרכות בהם, והרי הוא דומה לקבלן. אבל כשאומר לו מכל מאה אתן לך כך וכך הרי הוא שכור לסכום המאות, אלא שקובע לו סכום המאות בשבת, וזה התירו משום פסידא ודו\"ק:", + "שקנסוהו כו'. הנה דעת הב\"י ורמ\"א להחמיר אף אם לא עבר אלא על מראית עין. ואף המ\"א שהעתיק דעת הב\"ח מודה בכאן שעשה איסור מעיקר הדין. ולא דמי למ\"ש בסי' רמ\"ד ס\"ג דאין איסור בדיעבד מעיקר הדין אף בשכיר יום כמשמעות הט\"ז, דיש לומר כמ\"ש המ\"א סי' שכ\"ה ס\"ק ל\"א דכיון דקצץ שרי מדינא, משא\"כ כאן דאין קציצה זו מועלת כיון שאף אם לא יעשה לא ינכה לו כלום מקציצתו כמ\"ש המ\"א. וכששכרו לימים ג\"כ אסור בדיעבד בלאו הכי משום שכר שבת כמ\"ש הב\"י לגירסא שניה ע\"ש:" + ], + [ + "ובכך הוא חפץ כו'. דלא כתוספת שבת סי' רמ\"ג דאוסר אם צריך אליו במוצאי שבת מיד משום דהישראל מרויח, דבהדיא מבואר בסי' רנ\"ב ס\"ד ובהג\"ה שם דכשצריך אליו מותר ללובשו בשבת ולא חיישינן להרוחה זו (ואין סברא כלל לומר דמיירי בעבר ונתן, שאין זה במשמע דבריהם כלל. ועוד דהוה ליה לאסור ללובשו כדי שלא ירויח ולא יעשה איסור למפרע, דכהאי גוונא מצינו בכמה מקומות. עיין במ\"ש לקמן גבי סיתות אבנים). וכן משמע בהדיא בט\"ז סי' ש\"ז סק\"ג ובמ\"א סי' רמ\"ז סוף ס\"ק ב שאסרו לומר לנכרי שצריך אליו שתגמר מלאכתו במוצאי שבת מיד בענין שיצטרך לעשות בשבת, משמע שאם אינו אומר כך להנכרי, אף שבאמת הוא צריך לה במוצאי שבת מיד אין בכך כלום, דאין זו נקראת הרוחה אלא הנאה בעלמא, ומותר ליהנות ממעשה שבת כשצריך לכך בשבת, או במוצאי שבת לאחר שהמתין בכדי שיעשה אף שבאמת עשה בשבת, או אפילו מיד במוצאי שבת אם אין ידוע לו בבירור שעשה בשבת. והרוחה שאסרו הראב\"ד והרא\"ש ומהרי\"א וב\"י סי' רמ\"ג ורמ\"ז, היינו הרוחת נכסיו שמתרווחין ומתרבין על ידי כך, דכיון שיש לישראל ריוח נכסים ממש ממלאכה זו אזי מחזי כעושה בשליחותו כמבואר ברא\"ש סוף פרק קמא דשבת, אבל בהנאה בעלמא לא מחזי כעושה בשליחותו כיון שלו עצמו יש ריוח נכסים ממש עביד אדעתיה. ומ\"ש המ\"א כאן סק\"א דאין קפידא כו', היינו לאפוקי אם היה מקפיד שתיעשה היום לפי שלא תוכל להעשות כלל למחר ויפסיד מלאכה זו לגמרי, שאז כיון שיש ריוח ממש מחזי כעושה בשליחותו אף דעביד אדעתא דנפשיה.
ומיהו צריך עיון בדברי המ\"א, שבסי' רמ\"ג סק\"ב כתב וליכא למימר דאדעתא דנפשיה קעביד כו', משמע בהדיא דהיכא דעביד אדעתא דנפשיה לא מתסיר משום ריוח הישראל, ואמאי אסר כאן בקבלנות דעביד אדעתא דנפשיה. ועוד קשה דכאן בס\"ק ט\"ז כתב טעם האיסור כששכרו לכל המלאכות משום דמשתרשא ליה, משמע לכאורה דאף אם מקרי קציצה אסור כמ\"ש בראש הסימן, ואילו בסוף סי' רמ\"ז כתב טעם המתירים (והיינו הגהות מרדכי בשם רא\"ם. ואף שבב\"י כתב דאפשר דדוקא בדליקה התיר, מכל מקום בספר התרומה סי' רכ\"ב מבואר בהדיא דהוא הדין לכל המלאכות ע\"ש. וכן משמע למדקדק היטב בהגהות מיימוניות פ\"ו ובהגהות מרדכי פרק קמא. עיין מ\"א סי' רנ\"ב סוף ס\"ק ט' ובסי' רע\"ו סק\"ד ודו\"ק) משום דזה מקרי קצץ, משמע דטעם האוסרים משום דלא מקרי קצץ אבל משום הרוחה לא מיתסר אי הוה מקרי קצץ, וכמ\"ש בסי' רמ\"ג. וצריך לומר דס\"ל למ\"א עיקר כמ\"ש בסי' רמ\"ג, ואתי שפיר מ\"ש בסוף סי' רמ\"ז. ומ\"ש כאן בס\"ק ט\"ו ט\"ז נמי אתי שפיר משום דכאן הרי קצץ, אלא משום שהוא שכיר שנה ולא היה מנכה לו כלום ונמצא שאין לו ריוח במלאכה, מכל מקום מקרי עביד אדעתא דנפשיה (כמ\"ש ספר התרומה והגהות מרדכי), אלא משום דכיון שלהישראל יש ריוח ולו אין ריוח מחזי כעושה בשביל ישראל ולא אדעתא דנפשיה כאלו לא קצץ כלל. וז\"ש המ\"א וליכא למימר דעביד אדעתא דנפשיה, ר\"ל שירויח בזה שלא יפסיד שכרו שהרי יצטרך לשלם לו, נמצא שאין לו ריוח בזה וא\"כ אסור משום ריוח הישראל, אבל אם גם לו היה ריוח לא מתחזי כלל כעושה בשביל ישראל. ואף שברא\"ש שם מבואר דאף בקבלנות לא התירו אלא כשאין שם ריוח, היינו לענין ליתן לכתחלה בערב שבת, דהא מוכח לה משכירות כלים שאסור להשכיר בערב שבת לפי שיטתו משום דמחזי כו', והיינו כשנותן לו בערב שבת דוקא דמחזי כאומר לו לעשות בשבת, אבל בד' וה' מותר ליתן לו, כ\"ש כשהנכרי מסיק המרחץ מאליו בכל שבתות השנה. זהו דעת המ\"א בסי' רמ\"ג. ומ\"ש כאן דאין קפידא כו', י\"ל דכוונתו שאם היה לו ריוח בזה היה אסור ליתן לו בערב שבת, דבבא זו כתבה הרמב\"ם במקום מתניתין דאין נותנים כו', כמ\"ש המגיד משנה ע\"ש. דאף שהרמב\"ם וב\"י חולקים על הרא\"ש גבי שכירות כלים, היינו משום שהשוכר עושה המלאכה לעצמו, ובשביל ריוח הישראל לא מחזי כשלוחו, משא\"כ בקבלנות שעושה לישראל אפשר דכולי עלמא מודו, וגם בלאו הכי הא קי\"ל כהרא\"ש.
ועוד יש לומר והוא עיקר דסבירא ליה דאף להרא\"ש גרע קבולת משכירות (וכן משמע ברא\"ש שלמד דמותר ליתן עורות לעבדן בד' וה' מהא דמותר לשלוח איגרות בד' וה' ולא משכירות כלים), דקבולת אם היה בה ריוח לישראל אף אם לא מחזי כעושה בשליחותו כגון שנתן לו בד' וה' מכל מקום מחזי כעושה בשבילו, כיון שבמה שהיא נעשית בשבת יש לו בזה ריוח נכסים, או ריוח מלאכה זו גופה אם היה בענין שאי אפשר לה להעשות בשבילו אלא בשבת כגון היוצא לדרך במוצאי שבת מיד ונותן כליו סמוך לחשכה. משא\"כ בשכירות כלים שמשכיר לו בין שיעשה בין שלא יעשה, כמ\"ש המ\"א סי' רמ\"ג לענין שדה, ואין לו ריוח מיום השבת אלא בשעה שמשכיר לו שמרבה לו דמים גם בעד השבת, לפיכך אין האיסור תלוי אלא בשעת השכירות ולכן מותר בד' וה', וגם אח\"כ אין צריך למחות כשעושה בשבת, שאח\"כ אין לו ריוח כלל ולא מחזי כשלוחו ולא כעושה בשבילו. משא\"כ בקבולת שבשעת עשיית המלאכה בשבת יש לו ריוח ממנה, ומחמת ריוח זה הוא חפץ ורוצה ומקפיד שתיעשה בשבת, והנכרי אין לו ריוח וקפידא בזה אלא שעושה לפי תומו להשלים פעולתו, שאילו התנה עמו הישראל שלא יעשה עד לאחר השבת לא היה לו שום מניעת ריוח בשביל זה, הלכך כיון שכל ריוח עשיית השבת הוא לישראל ולא לנכרי מחזי כעושה בשבילו וצריך למחות בידו, אע\"פ שעיקר המלאכה עכו\"ם אדעתא דנפשיה קעביד. אבל אם גם עשיית השבת היא אדעתא דנפשיה, כגון גבי מרחץ אילו היה מנכה לו משכרו לא מחזי כלל כעושה בשבת בשביל ישראל כי אם בשבילו. והוא הדין גבי עושי מלח וברזל וזכוכית דלקמן, והוא הדין גבי אריסות שדה שבסי' רמ\"ג ס\"א בהג\"ה. ובזה נסתלקה קושיית שו\"ת תודת שלמים על הראב\"ד וסייעתו ע\"ש. וכן משמע בהדיא בסי' רע\"ו שהעתיקו שם ב\"י ורמ\"א ומ\"א דברי התוס' וספר התרומה וסיעתם דגבי נר אסור אפילו קצץ, ועיקר הרבותא בע\"כ היא בענין דגבי איגרת שרי בכה\"ג דלא משתרשא ליה לישראל, וגבי נר אסור משום שגופו נהנה כו'. ולכן גבי שכירות פירש המ\"א שם שנותן לו בכל יום כך וכך, ור\"ל בעד הדלקת נרות, דאף שיש לישראל ריוח ממלאכה זו גופה שבליל שבת צריך הוא לנר, מכל מקום לנכרי יש ג\"כ ריוח ידוע, שאם לא ידליק בליל זה לא ישלם לו בעד ליל זה והילכך עביד אדעתא דנפשיה (ואין לאסור משום שהוא שכיר יום, כיון שקבל עליו כל המלאכה דינו כקבלן כמ\"ש בסי' רמ\"ג. וגבי קבלנות נמי אפשר דמיירי כשמשלם לו בעד כל הדלקה והדלקה. או אפשר דעיקר הרבותא היא משום שכירות, דהתם טעמא הוא משום שגופו נהנה, וקושטא דמילתא נקט דאף בקבלנות אסור אף אי הוה משכחת ביה גוונא דהתירא גבי איגרת). ומהאי טעמא נמי שרי כשאין לישראל מעשיית השבת אלא הנאה בעלמא, שצריך אליו במוצאי שבת מיד, או בשבת להאומרים דאין צריך כדי שיעשו, לפי שעכו\"ם אדעתא דנפשיה קעביד, שגם לו יש הנאה מקדימת השלמת הפעולה בכל מה דאפשר ולא מחזי כעושה בשביל ישראל.
(ועוד יש לומר בענין אחר קצת, דאפשר דהא דאסר הראב\"ד כשמרויח אף שעושה לטובת עצמו, היינו משום דכיון דמעיקר הדין אסור שיהיה לישראל הרוחה ממלאכת הנכרים בשבת גזרה שמא יאמר לו לעשות, הילכך כשהנכרי עושה מאליו מחוייב הישראל להשתדל שלא יעשה ולא יהיה לו הרוחה, דהיינו דכשהגוי עושה לטובתו חייב הוא למלאות טובתו של הנכרי בענין ששוב לא יעשה בשבילו. למשל ישראל ששכר לו נכרי לשנה שהוא עושה אדעתא דנפשיה לקבל שכרו שקצץ לו הישראל, כמ\"ש ספר התרומה והגהות מרדכי, מחוייב הישראל למחול לו שלא יעשה ולא ינכה לו כלום משכרו כדמשמע במ\"א ריש סי' רמ\"ג, לפי שבמחילה זו אין בה חסרון כיס כיון שכבר קצץ לו שכר לזה מתחלת השנה בין שיהיה לו מה לעשות בין שלא יהיה [*הגה\"ה מהרב עצמו: זה אינו מדוקדק, דא\"כ בשוכר לכתוב תמיד לישתרי. אלא דהתם היינו טעמא דאסור כדי שישכרנו לבד משבתות, דלא מהני הבלעה אלא בשכר שבת, והיינו טעמא משום דשליח בשכר מקרי שליח בישראל. עד כאן הגה\"ה]., ואין בה אלא מניעת ריוח אותה מלאכה ואסור להרויח ממלאכת גוי בשבת, אבל אינו מחויב להפסיד מכיסו למלאות טובתו של הגוי כדי שלא ירויח לו במלאכת עצמו בשבת, למשל גוי העושה מלח בקבולת דהיינו שמשלם לו כך וכך בעד כך וכך מלח, אף שהישראל מרויח בזה כמ\"ש לקמן, מכל מקום כיון שאינו מחויב להפסיד מכיסו לשלם להם אף אם לא יעשו א\"כ מותר להניחו שיעשה בשביל טובתו, ואף שיגיע לו ריוח מזה אין בכך כלום כיון שהגוי מתכוין לטובתו והוא אין בידו למלאות לו טובתו במניעת הריוח בלבד, שבמניעת הריוח מחויב הוא שאסור להרויח בשבת ממעשה נכרי, ואף שהוא עושה לטובתו מכל מקום על ידי מניעת הריוח שחייב בה מן הדין לא יעשה הגוי לטובתו, אבל אם אף על ידי מניעת הריוח יעשה הגוי לטובתו אין צריך למחות בידו ומותר לו להרויח ממה שהגוי עושה לטובתו. ולכן באריסות שדה שאף אם לא יטול הישראל חלקו בפירות יעשה הגוי בשביל חלק שלו לפיכך אין צריך למחות ולא להמנע מהריוח, אבל נכרי המושכר לשנה לכתוב אם הוא בענין דמלאכה זו משתרשא ליה, שאפשר לגוי להפטר ממנה לגמרי אם לא יעשה בשבת לפי שאחר השבת יצטרך עוד לכתוב ולא יוכל לעשות שניהם כאחד, חייב הישראל להמנע מחשש ריוח ולמחול לו מלאכה זו היום, ואף שהגוי עושה לטובתו שלא יצטרך לעשות למחר שאינו יודע שלמחר יהיה עוד, מכל מקום בין היום בין למחר אינו עושה אלא בשביל השכר שקצץ לו, וחייב הישראל למחול שלא יעשה ושלא ינכה לו משכרו כלום, כיון שכבר קצץ לו השכר אף אם לא יצטרך לעשות כלל אם כן אין במחילה זו הפסד מכיסו אלא מניעת הריוח של אותה מלאכה אם לא יוכל לעשותה למחר, ודבר זה מחוייב הוא כמו שנתבאר):", + "אף שמקצת כו'. הנה לפי הטעם שכתב המ\"א אם הוא בפרהסיא אסור אף אם מקצת יודעים (אבל אם עושה בצנעא אף שאירע שנתפרסם לרבים לא גזרו כמ\"ש הב\"י סי' רנ\"ב), ועל זה כתב וכן משמע בס\"ד, ר\"ל דשם מבואר דכשעושה במקום פרהסיא כגון ספינה שבונים על שפת הנהר כמ\"ש המ\"א שם צריך למחות בידו. ולפי זה מבואר דעת המ\"א בסי' זה דבספינה וכיוצא בה אסור אף במקצת יודעים. ומ\"ש השו\"ע בסי' רנ\"ב ס\"ג שהמלאכה מפורסמת שהיא של ישראל, אבל אם אינה מפורסמת רק שקצת יודעים משמע משם שמותר אע\"פ שהיא במקום מפורסם, היינו משום דהתם לא מיירי דומיא דספינה אלא מיירי בדבר שאין שם הישראל נקרא עליו רק שיצא הקול שעשאו לצורך ישראל, דאין איסור כלל מדינא כמ\"ש המ\"א שם, אלא שטוב להחמיר לחוש לרנון לשעה כמבואר בתשובת הרשב\"א שהביא הב\"י שם, ואליה רמז המ\"א שם במ\"ש כמ\"ש בסי' תרס\"ד. ואף שהרשב\"א מיירי לענין דיעבד, מכל מקום הוא הדין והוא הטעם לענין למחות בידו, שטוב לחוש לרנון הבריות כיון שנעשה בפני רבים, אבל היכא שאין מפורסם לרבים רק שקצת יודעים אין להחמיר כלל אם אין שם הישראל נקרא עליו. אבל בדבר ששם הישראל נקרא עליו אף בקצת יודעים אסור.
זהו דעת המ\"א בסימן זה (ועיין במ\"ש לקמן מהו דבר ששם הישראל נקרא עליו לדעת המ\"א), דאכתי לא אסיק אדעתיה לחלוק על הש\"ע בסי' רנ\"ב ס\"ג, שכתב שם טוב להחמיר כו', משום דס\"ל להש\"ע דשם מיירי בדבר שאין שם הישראל נקרא עליו, וכן הוא דעת המ\"א בסי' זה. אבל שם סוף ס\"ק י' חלק על הש\"ע שם, וכתב דהאמת יורה דרכו דשם מיירי ג\"כ דומיא דסי' רמ\"ד ס\"ד, ר\"ל דומיא דספינה דהיינו דבר ששם הישראל נקרא עליו, ומדינא אסור, ולכן צ\"ע על השו\"ע כו'. ע\"ש שזהו כוונת המ\"א בלי ספק. וכן הבין דבריו בשו\"ת תודת שלמים ח\"ב סי' [ג]. ולפי זה מבואר דאף בדבר ששם הישראל נקרא עליו אין לאסור כשקצת יודעים אלא כשמפורסם לרבים, דהא בסי' רנ\"ב ס\"ג מיירי בכה\"ג, ואפילו הכי התנה אם המלאכה מפורסמת כו' ועושה במקום מפורסם כו'. וכן פסק בשו\"ת תודת שלמים הנ\"ל (אלא שהוסיף עוד להקל ולא קי\"ל הכי כמ\"ש לקמן) (וע\"כ צריך לומר הטעם כמ\"ש בפנים):", + "בספינה וכיוצא כו'. הטעם הוא דבעינן דומיא דמרחץ דלא מיתסר משום מראית העין אלא מפני ששם הישראל נקרא עליו. ועוד דבירושלמי לא אסר אלא מחובר, וכל מחובר נקרא שם הישראל עליו לפי שהוא בקרקע הישראל. והוא הדין לכל תלוש הנעשה ברשות ישראל אומרים עליו דבר זה של פלוני כיון שנעשה ברשותו, אבל תלוש שאינו ברשות הישראל אינו דומה למחובר, אלא אם כן מפורסם שהוא של פלוני, ולא שנעשה בשביל פלוני. ועיין בשו\"ת תודת שלמים סי' הנ\"ל שהאריך בראיות להוכיח כדברי המ\"א, אלא שהבין שאין נקרא דבר ששם ישראל נקרא עליו רק ספינה בלבד שאי אפשר לה להעשות אלא בפרהסיא, ומחמת כן הכל יודעים וקורין אותה ספינה של פלוני ע\"ש. אבל מדברי המ\"א שם סק\"ט מבואר דדוקא מנעלים שעושה בשביל ישראל לא נקרא עליהם שמו כיון שעדיין לא באו לרשותו, אבל בגדים לכובס נקרא שמו עליהם אלא שאין ידוע לרבים (וכן משמע בהדיא בתוס' ורא\"ש ור\"ן ושאר פוסקים שחילקו בין מחובר לתלוש דתלוש לא מיפרסמא מילתא ולדברי בעל שו\"ת תודת שלמים הנ\"ל אף אי מיפרסמא מילתא שרי כיון דלא משכח דבר תלוש ששם הישראל נקרא עליו לבד מספינה אלא ודאי דזה אינו).
ולפי זה החלוקים הניכרים שהם של ישראל נקרא שם ישראל עליהם. ומ\"ש המ\"א שם סק\"י ודוקא כו', קאי על הש\"ע שכתב טוב כו'. ומה שהתיר שם הב\"י בשם רבינו ירוחם בכלים לכובס אף במקום מפורסם, היינו משום דאין ידוע שהוא של ישראל ולא נקרא שם ישראל עליו, אבל אם ידוע שהוא של ישראל הרי נקרא עליו שם ישראל ואסור אפילו אין מפורסם לרבים רק שקצת יודעים כמ\"ש לעיל. ואפשר שצריך שיהיה שם בעליו נקרא עליו ולא שם ישראל סתם, דומיא דסי' שכ\"ה סי\"ד, ע\"ש במ\"א ס\"ק ל\"א ודו\"ק, ובהכי אתי שפיר טפי מ\"ש המ\"א ודוקא כו' אחר שכתב דין החלוקים, וצ\"ע:", + "לפסול האבנים וכו'. כן דעת התוס' והרא\"ש וסמ\"ג והגהות מיימוניות וטור ושו\"ע, ודעתם לאסור אף כשאינו מפורסם שהוא של ישראל כמ\"ש לקמן, והכלבו יחיד הוא כנגדם, ולא הביאו רמ\"א אלא לסמוך עליו בדיעבד במקום הפסד מרובה ובשעת הדחק, דכהאי גוונא סמכינן איחיד במקום רבים בדרבנן. וכיון דאנן קי\"ל כמ\"ש הב\"ח והט\"ז ומ\"א דבדיעבד סמכינן על ר\"ת, אין לנו נ\"מ כלל מזה (הילכך לא העתקתיו). ובפרט שמהלבוש משמע שאף רמ\"א לא התיר אלא בדיעבד. ואף שבדרכי משה משמע קצת דהכלבו לא פליג כלל על הרא\"ש וסיעתו, מכל מקום בהגהותיו חזר בו וכתב בלשון יש אומרים, שברוב הפעמים אין דרכו לכתוב יש אומרים כשאפשר לעמוס בשו\"ע דלא פליגי אף דבאמת פליגי אהדדי כמ\"ש האחרונים בכמה מקומות. אלא ודאי דכאן אי אפשר לומר שטעם האיסור משום פרסום, שהרי כתב הב\"י סי' רנ\"ב דבביתו של נכרי מותר אף שמפורסם. ועוד שהרי הרא\"ש והטור והש\"ע אסרו אף בדיעבד לשקעם בבנין (וחילוק התוספת שבת אין לו שחר דהרי יפסיד האבנים לגמרי ולפעמים הוא הפסד מרובה), ואם נבנה בית באיסור אין איסור מדינא אלא שנכון להחמיר כו' (ואין לומר משום דהבית אין כולו איסור אלא מקצתו שנבנה בשבת, דלא משמע הכי מדברי הפוסקים, ובט\"ז כתב הטעם משום דלא אשכחן בגמרא איסור דיעבד עיין שם אם כן הוא הדין לאבנים, ובהדיא מבואר הטעם במ\"א משום דקצץ ע\"ש). וע\"כ צריך לומר דהכא עיקר האיסור משום שאח\"כ כשישקעם בבנין יתפרסם למפרע שהן של ישראל. וכה\"ג מצינו חשד למפרע גבי שכירות שדה כמ\"ש הר\"ן ומגיד משנה עיין במ\"א סק\"ה. לכן לא ישקעם ולא יתפרסם שהן של ישראל, שעכשיו עדיין אין הדבר מפורסם שהן של ישראל שהוא עושה רחוק מהחומה או בביתו, שהרי אף מלאכת מחובר ממש אינו מפורסם שהוא של ישראל אלא מפני שהוא בקרקע הישראל כמו שכתבו התוס' והר\"ן בסוף פ\"ק דשבת ע\"ש:", + "ויש שלמדו כו'. אף שבמ\"א כתב הטעם משום דברבים ליכא חשדא, מכל מקום הרי הרי\"ף והרמב\"ם והרמ\"ה חולקין על זה, כמבואר ביו\"ד סימן קמ\"א. ועוד עבודה זרה חמירא, כמו שהאריך בזה בשו\"ת תודת שלמים הנ\"ל ובס' הלכה ברורה וכן עיקר:", + "מי ששכר לו כו'. הש\"ע הביא סברת הרמב\"ם בסתם וסברת הראב\"ד בלשון יש מי שאומר, מכלל דס\"ל דהעיקר כהרמב\"ם, ובפרט להקל בדברי סופרים (ובפרט שדעת ספר התרומה וסיעתו להקל במשתרשא ליה), וכן פסק רמ\"א בדרכי משה בשם הטור וכן פסק בתשובת תודת שלמים הנ\"ל:", + "שבמקום הפסד גדול כו'. משמעות לשון רמ\"א דבמקום פסידא לא גזרו כלל על מראית העין, ולא משום חשש שמא יעשה איסור גדול מזה דאדם בהול כמ\"ש הט\"ז, דע\"כ לא הוצרך מהר\"מ לזה אלא משום כשקובע לו בשבת, ואף שאינו אומר לו לכתוב מכל מקום הרי דעת הגמ\"ר לאסור שבות דשבות אף במקום הפסד, אבל איסור מראית העין פשיטא ליה דלא גזרו במקום הפסד בלא טעמא דאדם בהול (הלכך לא העתקתיו):", + "חשש הפסד מרובה כו'. לפי שהיד אהרן חולק על זה, לכך אין להקל אלא בהפסד מרובה, אף שהעיקר כהט\"ז. עיין במ\"א סי' ש\"ז סקי\"ג דאין איסור אלא כשמוכחא מילתא שמכין את עצמו לדבר האסור בשבת ואפילו הכי לשמור מותר. אלא שצ\"ע לפי זה למה אסר כאן מהר\"מ, הא כאן לא מוכחא מילתא דאפשר שיושב רק לשמור בלבד:", + "מקפיד עליהם כו'. עיין בשו\"ת פנים מאירות סי' ל\"ח שהאריך בזה, ותורף דבריו שיש שני טעמים לאיסור א' מפני שהרמב\"ם מודה לראב\"ד דהיכא דמשתרשא ליה אסור והכא משתרשא ליה, ב' דהרמב\"ם לא התיר אף לפי דעת הראב\"ד אלא כשאינו מקפיד על ביטולו והכא מקפיד על ביטולו משום דכשיגיע סוף שנתו יפחות לו השבתות, ורש\"ל התיר בכה\"ג שאינו מקפיד על ביטולם עכת\"ד.
והנה תשובת רש\"ל לא היתה לפניו רק מה שהעתיק המ\"א כמבואר שם בדבריו, ובודאי אילו ראה אותה לא כתב כן, דמבואר שם דעיקר שאלת השואל היתה אם נתיר מחמת פסידא דומיא דמכס, ואם לא היה מקפיד כלל על ביטולו לא דמי כלל למכס דשרי משום דאדם בהול כו', וכאן אינו בהול כלל שאינו מקפיד כלל, ואף רש\"ל לא דחה זה אלא מטעמים אחרים ע\"ש. אלא ודאי דלהקפדה לא חיישינן אלא כשהנכרי עושה רק מחמת קפידת הישראל, כגון בנדון דהרמב\"ם ששכרו לשנה, ואם לא היה הישראל מקפיד על ביטולו והיה משלם לו כל שכרו משלם אף אם היה מבטל בשבת ולא היה לו עליו תרעומות כלל ודאי שלא היה עושה בשבתות, רק מחמת שהישראל מקפיד על ביטולו הוא עושה גם בשבת, נמצא שהוא עושה אדעתא דישראל ולא אדעתא דנפשיה, אבל הכא שמשלם לו כך וכך בעד כך וכך מלח או כך וכך ברזל אדעתא דנפשיה קעביד להרבות בשכרו, שאם לא היה מקפיד עליו אפשר שג\"כ היה עושה כדי לקבל שכר הרבה. וכה\"ג ממש מחלק המ\"א ריש סי' רמ\"ג.
אלא שאם ידוע להישראל שלולא קפידתו היו נחים בשבת ולא היו חפצים לא בטורח ולא בצער אז צריך לומר להם שאינו מקפיד עליהם ויעשו כרצונם. ומן הסתם אפשר דאין לחוש לזה כי הוא מילתא דלא שכיחא שהרי לכך הושכרו, ולפיכך סתם רש\"ל ההיתר ולא הזכיר אמירה זו. ומכל מקום מאחר שהפנים מאירות מחמיר טוב לחוש לדבריו בדבר שאין בו הפסד כלל, שהרי אם באמת אין עושה רק מחמת קפידתו באמת צריך למחות בידו. ובאמירה זו די אף לבעל פנים מאירות, כיון שמסלק קפידתו ממנו והוא עושה אעפ\"כ לדעת עצמו הוא עושה להרבות שכרו. ולא דמי להא דהרמב\"ם מודה במקפיד על ביטולו דצריך למחות ולא די באמירה, משום דהתם אף כשמסלק קפידתו ממנו הוא עושה בשבת לטובת הישראל למהר מלאכתו, או כדי לעשות מלאכה אחרת למחר, דודאי אינו מתכוין כלל לטובת עצמו, דמה טובה תהא לו בזה שעושה מלאכה זו היום בשביל כך לא ישב בטל למחר, דהיום מחל לו הישראל ולמחר שמא יקפיד עליו, משא\"כ כאן כשהישראל מוחל לו מסתמא עושה לטובת עצמו להרבות שכרו. ומה שלא הזכיר הפנים מאירות אמירה זו היינו משום דאכתי אסור משום טעם הא' דמשתרשא ליה. ועיין ברש\"ל שזו היתה עיקר שאלתו של השואל אם יש לאסור משום שהישראל מרויח בעשייתו בשבת, ועל זה השיב לו דאין בכך כלום דכל קבולת דתלוש שרי דגוי אדעתא דנפשיה קעביד (ואפשר שדעתו כספר התרומה וסיעתו להקל לגמרי). וכן כתב הט\"ז בסי' רמ\"ג, על מ\"ש הב\"י שם דיש לדחות דברי מהר\"י אבוהב גבי שכיר שנה, שכוונתו היא דנכרי אדעתא דנפשיה עביד. ואף הט\"ז לא חלק שם אלא משום מראית העין ע\"ש היטיב. וכן דעת הב\"ח שם להקל. וגם המ\"א לא סתר זה אלא משום דאף אם לא יעשה בשבת לא ינכה לו משכרו, אבל הכא אף שהוא שכיר שנה מכל מקום שכרו משתלם לפי רבוי מלאכתו ואדעתא דנפשיה קעביד כמ\"ש לעיל (ע\"ש במ\"ש בשם התודת שלמים):", + "ובלבד שלא כו'. איסור זה מפורש בריש פ\"ב דמועד קטן סיוע הוה מסייע בתיבנא, ועיין ט\"ז סק\"ד דאיסור זה הוא מדינא. והיינו כשמוסר להם בשבת, אבל אם מסר להם מערב שבת ודאי דלא עדיף מעיקר הדבר שהמלאכה נעשה בו שאין שם איסור כשמוציא מרשות ישראל בשבת אלא מפני מראית העין כמבואר בהדיא ברמב\"ם פ\"ו. עיין מ\"א סי' רמ\"ו סק\"ו. ולא כמ\"ש בתוספת שבת סי' רנ\"ב בשם המ\"א שאסור משום דעביד אדעתא דישראל כשרואהו ושותק, והמ\"א לא נתכוין מעולם לזה (אלא כמ\"ש בפנים). עיין בהגהות מרדכי ותמצא כן בהדיא, והתוספת שבת לא עיי\"ש. ועיין במ\"ש בסי' רנ\"ב דאנן קיימא לן דקבולת אף שישראל רואה ושותק עביד אדעתא דנפשיה עיין שם:" + ], + [ + "אבל אם באו כו'. לכאורה יש בזה ג' שיטות.
דעת רש\"י וספר התרומה וסמ\"ג ורבינו ירוחם וטור דאפילו באו לחשבון שרי כשהתנו, אלא דאינהו מיירי בשדה, שהחשבון בשדה אינו סותר התנאי, שאף לפי התנאי יכולין לבא לחשבון לחלוק בשוה כיון שעבד הישראל יום שלם כנגד השבת. וגם רב שרירא והראב\"ד אפשר דמודים בזה, דעיקר הטעם הוא משום דאיגלאי מילתא למפרע דהערמה בעלמא הוה התנאי שהתנו שהשבת יהיה להנכרי בין רב בין מעט, וזה לא שייך בשדה. ובהא אתי שפיר דלא תיקשי ממ\"ש בטור יו\"ד למ\"ש כאן ודו\"ק.
והמגיד משנה והב\"י והט\"ז כאן וביו\"ד סי' רצ\"ד בשם הב\"ח, והש\"ך שם הוסיפו, דאף שהתנו שהשבת יהיה להנכרי הן רב הן מעט אפילו הכי שרי לבא לחשבון.
ודעת רב שרירא והראב\"ד (והט\"ז ביו\"ד) דאם באו לחשבון אחר שהתנו אסור, ומשמע מלשון רב שרירא דבסתמא מותר, וכן פסק בשו\"ע, וכן דעת מהרי\"א אלא שנסתפק בסתמא, וכן דעת הפרי חדש הל' פסח סי' ת\"ן (אלא שמשמע מדבריו שכן הוא גם דעת הש\"ך וזה אינו), וכן פסק בטור ושו\"ע יו\"ד סי' רצ\"ד דלא כש\"ך שנדחק מאד לישבם לפי שיטתו, ופשט דבריהם לא משמע הכי, והדבר ברור שהרב ב\"י בשו\"ע חזר בו ממ\"ש בב\"י כאן לדעת הרמב\"ם כדעת המגיד משנה, ולכן כתב כאן בשו\"ע ס\"ב אם נתרצה כו' דמשמע אם באו לחשבון אסור אפילו אחר שהתנו, ולכן דלג ביו\"ד שם תיבות אם התנו כזה שברמב\"ם:
ולענין הלכה אין לזוז ממשמעות פסק הש\"ע להחמיר בבאו לחשבון, כדעת רב שרירא והראב\"ד ומהרי\"א והטור יו\"ד, ואפשר דגם רש\"י וכל סיעתו מודים בזה דאינהו מיירי בשדה. ואף אם פליגי מכל מקום אין לזוז מפסק השו\"ע כיון שכן הוא ג\"כ דעת המ\"א והט\"ז ביו\"ד והפרי חדש וטור ושו\"ע ביו\"ד. אבל בשדה יש להקל, דאפשר דכולי עלמא מודו בהא לרש\"י וסיעתו. ואף אם פליגי מכל מקום יש לסמוך בזה על הכרעת הב\"י וט\"ז כאן והש\"ך להקל בדברי סופרים, כיון שלא נמצא בשו\"ע הפך מזה בשדה. דמ\"ש כאן בס\"ב פשיטא דלא קאי אשדה, דבשדה לא שייך אם נתרצה לחלוק בשוה דע\"כ צריך לחלוק בשוה, והמ\"א לא איירי בשדה כמבואר בלשונו ע\"ש (ובב\"ח ובש\"ך ובט\"ז ביו\"ד בשם הב\"ח וצ\"ע):", + "לא הזכיר כו'. הנה במ\"א סק\"א מבואר דלא שרי אלא בהבלעה. וכן כתב ב\"י בשם הריב\"ש דאין תקנה ליטול שכר כנגד השבת אלא אם כן יחלוק עמו שכר כל השבוע יחד כדי שיהיה בהבלעה, ולא מצא תקנה שיטול סתם שכר יום אחד לעצמו כנגד שכר השבת אלא שלא יאמר כן בפיו, כדמשמע לכאורה מלשון רבינו ירוחם שהעתיק במ\"א סק\"ג, אלא ודאי דזה אסור משום שכר שבת שלא בהבלעה (וכן משמע בהדיא בתוס' שלא עשה ר\"ת תקנה זו). דאין לומר דהתם מיירי אליבא דהרמב\"ם, דהא במ\"א סי' רמ\"ו סקי\"ג כתב בשם דרכי משה דלא סמכינן על הריב\"ש אלא בהפסד מרובה, דאז סמכינן על הרא\"ש דסתמא מותר ע\"ש בדרכי משה. ועיין ברבינו ירוחם דמיירי בשדה, ובשדה פירש בספר התרומה וב\"י ומ\"א דטול בשבת היינו בשעת הקציר כנגד עמלך בשבת כו', ולפי זה בסתמא אף לפי פירוש הרבינו ירוחם דהיינו שהנכרי מעצמו לקח כנגד השבת והניח לישראל כנגד החול אפילו הכי אין בו משום שכר שבת כלל, כמבואר להדיא מפרש\"י שפירש על אם באו לחשבון דגלי דעתיה דגוי שלוחו הוה ושכר שבת קא שקיל עכ\"ל, משמע דלא הוה שכר שבת אלא כשהגוי הוה שלוחו, והיינו כשגילה הישראל דעתו כשבא לחשבון, אבל בלאו הכי כיון דלא הוה שלוחו אין כאן שכר שבת כלל, שהרי אינו נוטל שכר בעד העבודה שעבד הגוי בחלקו בשבת, אלא בעד השכר שנטל הנכרי בעבור עבודתו, ואין זה שכר שבת כלל אלא אם כן הנכרי היה שלוחו, שאז נוטל הישראל השכר בעד עבודה שעבד הנכרי בשבילו. משא\"כ בשותפים במלאכה וסחורה ותנור ורחיים ומרחץ, שכשהנכרי נוטל כל השכר של יום השבת הרי זה כאילו השכיר לו הישראל חלקו ליום השבת והנכרי נותן לו שכר על זה מחלקו, כמ\"ש התוספות שהביא במ\"א סק\"ג (אבל בשדה לא שייך לומר שהנכרי נותן לו שכר בעד שהניחו לעבוד בחלקו), לפיכך אין היתר אלא בהבלעה כמ\"ש הריב\"ש. והיינו בעיא דסתמא לפי נדונים אלו דמלאכה וסחורה ודומיהם, ונלמדת מבעיא דשדה, דצד האיסור בשדה אינו משום שכר שבת לפירש\"י שפירש סתמא היינו שחולקים בשוה והיינו בהבלעה (אבל לפירוש רבינו ירוחם יש לומר שהאיסור הוא משום שכר שבת כמ\"ש לקמן), אלא האיסור בסתמא הוא כמ\"ש לקמן בפנים עיין שם:", + "נמצא שלמפרע וכו'. ממה שכתב המ\"א דבתנור שאין עושין בו מלאכה בעצמן מותר לחלוק סתם, ור\"ל אף לדעת הרמב\"ם דאוסר בסתם, מזה מוכח שטעמו של הרמב\"ם הוא משום דהוה כשלוחו. והא דאוסר הש\"ך ביו\"ד שם בסתמא גבי ערלה דלא מיתסר משום שליחות, היינו משום דגבי ערלה לא שייך היתר דהבלעה כמו בשכר שבת. ומ\"ש הש\"ך שהוא מבעיא דלא איפשטא, י\"ל דס\"ל כמ\"ש המ\"א בשם רבינו ירוחם דהבעיא היא כשלקח הנכרי בשביל שבת והניח כנגד זה לישראל, ומיירי בכהאי גוונא דאין כאן הבלעה שהנכרי מפרש להישראל שנותן לו שכר כנגד השבת, והבעיא היא אי אמרינן דדוקא בעינן דגלי דעתיה כשבאו לחשבון אבל בלאו הכי אין כאן שכר שבת, או דילמא אפילו לא גלי דעתיה מכל מקום כשנוטל שכר כנגד השבת נמצא שלמפרע כו' (כמ\"ש בפנים), ואיכא שכר שבת כיון שהנכרי היה כשלוחו, וממילא בערלה אסור לפי ב' צדדי האיבעיא, אפילו כשבאו לחלוק סתם בשוה, דהא בערלה לא שייך הבלעה, וז\"ש הש\"ך מוכח מבעיא ודו\"ק:", + "אסור לו ליטול כו'. אע\"פ שלא אמר לו בפירוש טול אתה בשבת, דאל\"כ למה לא עשה ר\"ת תקנה זו ועיין מ\"ש לעיל:
עיין בהגהות אשר\"י שכתב דלא מהני מה שהתנו שיהא התנור קנוי (משמע קנין גמור בגוף התנור) לנכרי בשבת אלא אם כן מקנה לו חלק בתנור שיהא שלו לעולם בשבת עכ\"ל. ומ\"ש לעולם אינו מלשון עולמית עד עולמי עד, דהא קי\"ל מתנה על מנת להחזיר שמה מתנה לכל מילי בר לענין חמץ, כמ\"ש הגהות מיימוניות פ\"ו מהל' שבת, עיין מ\"א סי' תמ\"ח. ועוד דבתוס' לא זכרו הכלל. ועוד דשדה שקבלוה מאחר אין קנין לנכרי בשבתות לעולם אלא עד כלות שנה, ומאי איכפת לן הכא כשלאחר זמן מה ישאר התנור כולו לישראל. אלא ודאי דמ\"ש לעולם ר\"ל בין שיסיק לישראל בחול בין שלא יסיק יהיה קנוי לו בשבת, וזה נקרא שמקנה לו חלק בתנור, לאפוקי כשאינו מקנה לו חלק בין שיסיק בין שלא יסיק אלא אם יסיק הוא קנוי לו. אף שבאמת הוא נקרא קנין כמשמעות לשון הגהות אשר\"י, מכל מקום כיון שהוא בתנאי שיסיק בחול הרי הוא נוטל שכר ומרויח במלאכת השבת, שאם לא היה מסיק בשבת לא היה מסיק לו בחול כמ\"ש המ\"א בסק\"ו, הרי זה דומה לשכירות לענין איסור שכר שבת, ואינו דומה לקנין גמור שאין בו משום שכר שבת כמ\"ש המ\"א סוף סי' רמ\"ד. ועל זה כתב המ\"א דבהבלעה מותר אם התנו, דהיינו שהקנה לו בתנאי כמשמעות לשון הגהות אשר\"י, אבל אם לא התנו דהיינו שלא הקנה לו אפילו בתנאי אלא השכיר לו ממש לשבת בעד היסק החול הרי זה כאילו מעמיד פועל בידים כמבואר בתוספות. לכן צוה ר\"ת לקבל החוב ויהיה התנור כולו של הנכרי ואחר כך ילונו ויתנה עמו שיטול בשבת, דהוה ליה כאומר שלא יהיה לי חלק בתנור בשבת, כמ\"ש הב\"י, ונמצא שכולו של הנכרי בשבת ואז לא מחזי כאילו מעמיד כו', דלא אמרינן הכי אלא כשעושה בתנור של ישראל אבל לא כשעושה בתנור שלו. ומ\"ש בשו\"ע דאין תיקון אלא למכור לאחר, ולא די במה שיקנה להנכרי בשבת, משום דהתם המלאכה מוטלת על שניהם. ומה שצוה לקבל החוב, ולא צוה להקנות לו באחד מדרכי הקנייה, לטובת הישראל, שכשמקבל ממנו וחוזר ומלוה לו יש לו שעבוד על כל פנים גם על החצי של הנכרי, מה שאין כן אם לא היה מלוה לו והיה מקנה לו החצי לא היה לו שום שעבוד עליו שכבר פרע חובו בגביית התנור.
ועוד יש לפרש שר\"ת עשה כן כדי שלא יהיה חלק להישראל מעולם בתנור בשבת, אבל אם היה מתחלה שלו, אף שמקנהו לו לימים שהשבת בתוכם ה\"ל כאילו מעמיד כו', כיון שאומר טול אתה שלשה ימים ואני אטול כנגד זה שלשה ימים הרי כאילו אומר לו שיעשה אף בשבת. ובאמירה פשיטא שיש איסור אם יש הנאה לישראל בעשיית המלאכה בשבת, דדמי לנותן בשר שיבשל לו בשבת כמו שיתבאר בסימן ש\"ז (ע\"ש במ\"א), כיון שנותן לו התנור שלו. מה שאין כן כשלא היה לו חלק בו מעולם אינו נותן לו כלום משלו, וה\"ל כאומר לו עשה בשלך שאין בזה משום איסור אמירה אף שיש בזה הנאה לישראל, לדעת המ\"א שפירש בסי' ש\"ז דאף כשנותן לו אין איסור אלא כשיש לו הנאה מזה, מכלל דכשאומר לו עשה בשלך שרי בכל גוונא. ואף אם אין כן דעת המ\"א, מכל מקום כשאינו נותן ומקנה לו כלום משלו לא מחזי כמעמיד פועל בידים. ומה שהתירו הרמב\"ם והשו\"ע להתנות גבי שותפין בסחורה, אף שנותן לו משלו. י\"ל דהתם מיירי בענין שכשהתנו מתחלה אין לישראל שום ריוח במעשה שבת, שאף אם לא יתעסק הגוי בשבת לא יפסיד חלקו בחול, ואין בזה איסור משום אמירה לדעת המ\"א בסי' ש\"ז, ואף לדעת הש\"ך ביו\"ד סי' רצ\"ז, י\"ל דכיון שאין לו ריוח לא מחזי כמעמיד פועל (וכהאי גוונא כתב הרא\"ש סוף פ\"ק דשבת, ויתבאר בריש סי' רמ\"ו לענין השכרת כלים. אלא דהתם אין הריוח אלא בשעת ההשכרה, שמשכיר לו ונותן לו רשות שאם ירצה שיעבוד אף בשבת, אבל אח\"כ לא איכפת ליה שאף אם לא יעשה בשבתות לא ינכה לו כלום, כמ\"ש המ\"א ריש סי' רמ\"ג, לכן אין איסור אלא כשמשכיר בערב שבת, אבל כאן שכשמגיע השבת והגוי מסיק יש ריוח לישראל שיסיק לו כנגדו בחול, לכך מחזי כעושה שליחותו שאמר לו טול אתה כו', עיין מ\"ש בסי' רמ\"ד), דההיא ברייתא ששנינו לא יאמר טול כו', וכן מה שהוסיפו הפוסקים בתנור ומרחץ כו', הכל מיירי בכהאי גוונא שאין לישראל ריוח במעשה שבת לאחר שאמר לו טול כו', ולהכי הוצרכו לטעם לפי שהמלאכה מוטלת על שניהם. ור\"ת שאסר אף כשאינה מוטלת על שניהם לדעת התוס', ולמד ממרחץ ששניהם שותפין בו. אף את\"ל דס\"ל דלעולם הוה כמעמיד אף שאין לישראל ריוח, דומיא דשותפין שירשו מרחץ שאין להם תקנה כלל, וגם אף שאין המלאכה מוטלת על שניהם כמעשה דתנור. מכל מקום אנן קי\"ל כהפוסקים המפרשים טעם האיסור משום דמוטלת על שניהם דוקא, מיהו עכ\"פ כשאין ריוח לישראל, אבל כשיש ריוח לא מצינו חולק על התוס' בזה.
ומיהו לפי זה אפשר דלא בעינן שלא יהיה לישראל חלק מעולם בשבת, דאף אם עשה כן ר\"ת לדעת התוס', היינו משום דס\"ל דאף כשאין ריוח אסור משום דה\"ל כמעמיד בידים, כמו שדקדקו התוס' לכתוב תיבת בידים, להורות דאף כשאין ריוח וגם לא ס\"ל הא דהמלאכה מוטלת כו' אפ\"ה אסור, ועל כרחך צריך לומר משום דהוה כמעמיד ממש בידים, הילכך אין מועיל מה שמקנה לו אח\"כ לשבתות אפילו בהבלעה, כיון דהוה ליה כאומר ממש לעשות בשבת ומקנה ונותן לו במה לעשות, שאסור לדעת התוספות וסיעתם שהביא הש\"ך שם, אף על פי שאין ריוח לישראל מזה. אבל לדידן דקי\"ל דכשאין ריוח לא מיתסר אלא משום שהמלאכה מוטלת כו', ולא ס\"ל דהוה כאומר ממש לעשות, אלא דכשיש ריוח מחזי כאומר כו' או מחזי כעושה בשבילו כמ\"ש בסי' רמ\"ד, א\"כ אפשר דלא אמרינן הכי אלא כשעושה בשל ישראל, שלא הקנה לו אלא השכירו לו לשבתות, אבל כשהקנה לו אפילו בתנאי לא מחזי כאומר לו ולא כעושה בשבילו כיון שעושה בשלו. ומ\"ש בספר התרומה שר\"ת צוה לקבל החוב כו', ס\"ל דהמעשה היה שגבה חצי תנור כמ\"ש הרא\"ש, וא\"כ המלאכה מוטלת על שניהם, לכן אין מועיל מה שמקנה אח\"כ, וכן משמע בהדיא מדבריו שם. ואף להמ\"א דלא ס\"ל כהתוס' שהביא הש\"ך שם, מ\"מ יותר נראה דס\"ל כפירוש הראשון דלעיל, דבהגהות אשר\"י מבואר דלא מהני התנו משום דלא הקנהו לו לעולם, וע\"כ לא מיירי בשעת קניית ישראל את התנור, שהרי לא נזכר שם כלל מענין קנייה זו, וגם לא שייך לשון יקנה לו חלק כו', ואפילו הכי כתב על זה המ\"א דלא מיתסר אלא משום שכר שבת ובהבלעה שרי. ועוד אי אפשר לומר כלל כשלא היה לישראל חלק מעולם הוא שאסר המ\"א בשם התוס' משום שכר שבת, הרי התוס' כתבו בפירוש כל התנור של ישראל הוה ליה כמשכיר כו' ע\"ש, אלא ודאי דלדעת המ\"א די במקנה אח\"כ (וכמ\"ש בפנים).
ועיין בתוספת שבת שפירש טעם התנאי שצוה ר\"ת הוא, שכשמחליף משכורתו מחזי כמעמיד פועל, אף שאין המלאכה מוטלת עליו משום דה\"ל כמחליף, אבל כשמתנה בתחלת השותפות ה\"ל כמשכיר בהבלעה ושרי, אף שאין לו כלום בגוף התנור ע\"ש. וצ\"ע דבהדיא כתב המ\"א סק\"ו דהוה ליה כמשכיר, ולא כתב דהוה ליה כמחליף. ועוד צ\"ע שכתב כיון דמתחלה היה נוטל חצי שכר כל יום ויום ואח\"כ החליף משכורתו כו', דבתוספות מבואר שאף בתחלה היה לאופה כך וכך ימים ולישראל כך וכך. ועוד דמשמע מלשונם שלא נטל עדיין אלא שהיה לו ליטול, ורשות ביד הישראל ליתן לו איזה ימים שירצה, ואין זה מחליף כלל. ואף כשנטל כבר במה זכה באותן הימים דוקא שהיה הישראל כמחליף בשביל כך, אם הישראל הניח לו מרצונו ליטול באותן הימים בשביל כך לא זכה בהן הנכרי לעולם, דכיון שלא התנה עם הישראל שיטול דוקא באותן הימים, אף שהחזיק בהן הוה ליה חזקה שאין עמה טענה. ועוד דמאי מועיל התנאי שמתנה בתחלת השותפות, כיון שאם לא היה מסיק בשבת לא היה מסיק לו בחול כמ\"ש המ\"א, א\"כ הוא מרויח בהיסק השבת. ובהדיא כתב המ\"א ריש סי' רמ\"ג טעם היתר השכירות הוא משום שמשכיר לו בין שיעשה בין שלא יעשה. ועוד דמלשון הגהות אשר\"י מבואר בהדיא דהחילוק בין התנו דבשותפות להתנו דהכא, דהתם מקנה לו לעולם והכא אינו מקנה לו לעולם חלק בתנור, משמע בהדיא דהכא ג\"כ מקנה לו חלק בתנור אלא שאינו לעולם. ואין לומר דלרבותא נקט הכא דאסור שלא בהבלעה, אבל בהבלעה אין צריך להקנות כלל דקיל משותפות, א\"כ מנ\"ל לר\"ת לאסור כלל בלא התנו, וכיון דהכא קיל משותפות דמיירי ביה בתוספתא דדמאי שממנה ראייתו. אלא ודאי דשקולין הן, או דר\"ת לא ס\"ל שהמלאכה מוטלת כו' לדעת התוס', וא\"כ התנו דהכא דומה ממש להתנו דשותפות לר\"ת. והכא קיי\"ל לענין גוף התנאי אבל לא לענין זמן התנאי, חדא דאפשר דאף ר\"ת מודה בהא דלא דמו להדדי משום דהתם המלאכה מוטלת על שניהם, ואפילו הכי לענין גוף התנאי דמו להדדי, דגם הכא כאילו מעמיד פועל כמו התם ממש, דהתם המלאכה מוטלת כו' אבל אין הישראל מרויח והכא הישראל מרויח אבל אין המלאכה כו', לכך מדמה להו ר\"ת להדדי לענין גוף התנאי. ואף שזה דוחק, מכל מקום ע\"כ צריך לומר כן לדעת המ\"א כמ\"ש.
ולענין פסק הלכה אין לנו להחמיר יותר, שאף אם דעת התוס' אליבא דר\"ת הוא כפירוש הב' דלעיל, מכל מקום אפשר דלדידן לא קיי\"ל הכי כמ\"ש, ובפרט שבספר התרומה וסמ\"ג ורא\"ש ורבינו ירוחם כתבו מעשה דר\"ת בשותפות, ועוד שאף לדעת התוספות וסיעתם שהביא הש\"ך אפשר דאין איסור אלא בשבת עצמו אבל קודם השבת אין איסור, ואף אם תמצי לומר דאסור אפשר דהיינו כשנותן לו רק כדי לעשות בשבת אבל כאן אם היה מסיק לו בחול בלא שיסיק בשבת היה נוח לו, ועוד דהתם אומר לו בפירוש לעשות אבל הכא אי הוה מיחשב כאומר בפירוש הוה אסור אף כשאין ריוח לישראל כגון שותפין בסחורה אף להתנות בתחלה כמ\"ש לעיל, וגם משום ריוח לחוד כיון דעביד אדעתא דנפשיה אין איסור כלל, עיין בסי' רמ\"ג ס\"א בהג\"ה ובמה שכתבתי בסי' רמ\"ד:" + ], + [ + "הנכרי דר כו'. באמת בלשון המ\"א יש לדחוק דלרבותא קאמר דאפילו הכי אסור, אבל בדעת הט\"ז צריך לומר כמ\"ש בפנים, דבהדיא מבואר בספר התרומה סי' [רכא] דבית שמאי סבירא להו דאף בהולכה ברשות הרבים חיישינן למראית העין, ובית הלל אליבא דר' יוסי בר' יהודה סבירא להו דלא חיישינן למראית העין אלא בשעת יציאה מבית ישראל. וכן משמע בהדיא ברמב\"ם ע\"ש. וע\"כ צריך לומר דהתם לא חיישינן שילך אחד אחריו משעה שיצא מבית ישראל מבעוד יום עד שיהיה חשכה, שהוא זמן מה, אבל הכא משכחת לה בלא שילך אחריו זמן מה כלל וכמ\"ש בפנים:", + "שהנכרי יוליכנו כו'. הנה המ\"א סוף סי' ש\"ה לא הסכים בזה עם ר\"מ אלשקר. אלא בתחלה העתיק דברי הגהות מרדכי דמה שהנכרי מוליכה ה\"ל כקורא לה כו', והיינו אפילו בשבת עצמה כמ\"ש בסי' ש\"ו ס\"[ב], וכמבואר בהגהות מרדכי וב\"י ודרכי משה, ואחר כך כתב ענין בפני עצמו שהלבוש מחמיר בי\"ב מיל למאן דאמר תחומין י\"ב מיל דאורייתא, אבל בהגהות מרדכי מתיר, ועל זה כתב המ\"א וכן משמע בר\"מ אלשקר דכתב כו', ור\"ל מדהתיר למקומות המחמירין לפי שהוא מנהג בטעות, ולא חייש למאן דאמר י\"ב [מיל] מדאורייתא, ואם כן אף ביום א' אסור אם אדם מצווה על תחום בהמתו בתחום דאורייתא כדעת הלבוש. ועיין בתשובות רלב\"ח סי' כ\"ח מבואר שם דלא אסר אלא להוציא חוץ לתחום על ידי נכרי דהיינו אמירה, אבל להשאילו והוא מוציא חוץ לתחום לעצמו אין שום איסור, ובסוף התשובה לא השיג על הגהות מרדכי, אלא על אותן הראיות דמוכח מהן דאף אמירה שרי עיין שם היטב. וכן משמע קצת ממ\"ש האחרונים בסוף סי' תקפ\"ו ובסי' תרנ\"ה והמ\"א בסי' תקט\"ו ס\"ק י\"ט להתיר לדבר מצוה לשלוח על ידי נכרי חוץ לתחום משום דהוה שבות דשבות, ומשמע מסתימת לשונם דמותר למסור לו, ולדעת הט\"ז ור\"מ אלשקר יש כאן שבות אחד דהיינו המסירה האסורה אף בלא אמירה.
אבל אמירה בלבדה בלא מסירה לדברי הכל אינה אסורה אלא כשאומר בפירוש להוציא חוץ לתחום, אבל בלאו הכי לא גרע מקורא לה והיא באה ע\"י קריאתו, וה\"נ היא יוצאה ע\"י אמירתו. דאין לומר דשייך הכא דיש שליחות לנכרי לחומרא כמ\"ש בהגהות מיימוניות פ\"ו והוה ליה כמוליכה בידים, דזה אינו, שהרי לא אמר לו להוליכה חוץ לתחום ומעצמו הוא מוליכה, ואף בישראל לא אמרינן בהא שלוחו כמותו.
ומיהו בנדון ר\"מ אלשקר יש לחוש לדבריו (לדידן דקי\"ל דאמירה אסורה, דלא כהגהות מרדכי, כדמוכח מסי' תקט\"ו ותקפ\"ו ותרנ\"ה), דכיון שאומר לו לרעותה וידוע שירענה חוץ לתחום, אע\"פ שדעתו שלא יהיה שלוחו אלא לרעות תוך התחום אבל מה שירעה חוץ לתחום עושה כן מעצמו, ואין דעת הישראל מסכמת שיהיה שלוחו לזה אלא שאינו רוצה למחות בידו, מכל מקום הוה ליה דברים שבלב ואינן דברים כיון שלא אמר לו בפירוש שירענה תוך התחום, דדמי ממש לאומר הבא לי מן החלון והביא לו, אע\"פ שלא היה בלבו מזה אלא מזה ה\"ל דברים שבלב בריש פ\"ו דמעילה. ואף דהתם היה שוגג והכא יודע שיש איסור חוץ לתחום, ואנן סהדי דהתירא ניחא ליה כו', אין זה מועיל כלום. עיין בתוס' דקידושין דף מ\"ט ע\"ב. ולא כתב כן הטור ושו\"ע סימן תמ\"ח אלא כשאינו אומר כלום בפיו, דבכה\"ג מיירי בהשואל, שמשם למד הטור דינו. אבל כאן בנידון דידן שהנכרי מוציאו חוץ לתחום לצורך עצמו פשיטא דלא הוה שלוחו כמ\"ש בהגהות מרדכי פ\"ד (ועיין במ\"ש בסי' רנ\"ב ורס\"ג ועיין סוף סי' ש\"ה), דאל\"כ למה לי טעמא דמראית העין. עיין ב\"י בשם ספר התרומה:", + "וטוב לחוש כו'. אף שרמ\"א בדרכי משה ובהגהות ביו\"ד סי' קנ\"א כתב יש להחמיר, אפשר שכוונתו ג\"כ שטוב להחמיר כלשון הגהת אשר\"י, אבל אין חיוב בדבר, כמו רוב יש להחמיר שבדברי האחרונים שהוא חיוב גמור דוק ותשכח. או אפשר משום חומרא דעבודה זרה החמיר טפי, אבל העיקר ודאי דשכירות לא קניא כלל כמ\"ש המ\"א מההיא דישראל ששכר כו'. ומ\"ש דהתוס' בעבודה זרה פירשו בשם ר\"י דמיירי כשמזונותיה על הכהן, מכל מקום הרי רש\"י שם והרא\"ש והרע\"ב פרק י\"א דתרומות והתוס' ביבמות דף ס\"ו ע\"ב כולם פירשו דמיירי אף כשמזונותיה על הישראל.
והא דלא פריך מרישא, י\"ל דהוה מצי למימר טעמא כדרב ספרא ביבמות שם מי קתני והן שלו הואיל וחייב באחריותן, בכחשא ופחתא, אע\"ג דאינן שלו אכלי בתרומה, והכא נמי ישראל ששכר מכהן דכחשא ופחתא על הכהן אכלה בתרומה אפילו אי שכירות קניא, אבל לענין שבת לא תלי באחריות אלא בהן שלו, דדוקא בתרומה קתני הואיל כו', ולא ילפינן מינה בעלמא לפי הס\"ד דהיינו אחריות גניבה ואבידה, דהא בפסחים דף ה' ע\"ב פריך בפשיטות הניחא למ\"ד גורם לממון כממון דמי ואנן קיי\"ל כמ\"ד דלאו כממון דמי, ושאני הכא דכתיב לא ימצא ע\"ש, והוא הדין למסקנא באחריות דכחשא ופחתא. וזהו טעמן של האוסרים בסעיף ד כשאין הנכרי יכול להוציאה, ונסתלקה מעליהם תמיהת בעל שו\"ת תודת שלמים ח\"ב סימן כ' ע\"ש, וגם נסתלקה בזה תמיהתו על הפנים מאירות סי' י' גבי ישראל ששכר מכהן, שאינו נגד הגמרא ודו\"ק.
מיהו אנן לא קיי\"ל הכי אלא כמ\"ש רמ\"א סוף סי' זה להקל אף כשכולה של ישראל, כתיקון תשובת ריצב\"א דס\"ל כהמתירין בסעיף ד, כמבואר בב\"י סי' רמ\"ה, ואחריו נמשך המ\"א בסוף סי' זה, ע\"ש מ\"ש שדעת רמ\"א להקל אף בסעיף ד (ועיין בתשובת תודת שלמים סי' הנ\"ל שתירץ קושית המשנה למלך ופנים מאירות על הב\"י). וטעם המתירין הוא משום דביבמות שם מסיק רבא דכיון דמחוסרא גוביינא אתי הקדש וחמץ ומפקיע מידי שיעבוד, ולפי זה לא ס\"ל כרב ספרא דמי קתני והן שלו כו' אלא הן כשלו אף לענין הקדש וחמץ, והוא הדין לענין שבת, דמאי שנא שבת מחמץ. דהא דחמץ מפקיע מידי שעבוד היינו אפילו כשאחריות החמץ הוא על מי שהחמץ משועבד לו, דלא מיתסר משום דכתיב לא ימצא לרבות כשאחריות על ישראל, אלא משום דמחוסרא גוביינא כדמפרש רבא בעצמו שם, ע\"ש ובפרש\"י שפירש בנכרי שהלוה כו' מוקים רבא כשהרהינו כו', ועיין היטב בסוגיא פרק כל שעה גבי הא דפריך תנן נכרי שהלוה כו' בשלמא לאביי כו', ע\"ש דבלא הרהינו אף שהאחריות על הנכרי אסור לרבא כשלא אמר לו מעכשיו, דבלאו הכי אף לאביי אסור משום האחריות דכתיב לא ימצא כמ\"ש התוספות ורא\"ש שם, ומ\"ש הרא\"ש במסקנא דבלא הרהינו אסור משום האחריות, היינו כשאמר לו מעכשיו ע\"ש היטב ודו\"ק. אלא דהתם החמץ לא היה של הנכרי מעולם, הילכך מקרי מחוסר גוביינא אצלו אף שאחריותו עליו מגניבה ואבדה, וכחשא ופחתא בלבד על הישראל, או אפילו כשהכל על הנכרי, משא\"כ בשום שהכניסה לחתן שהיה שלה אינו נקרא מחוסר גוביינא אלא אם כן גם אחריות כחשא ופחתא על בעלה, ובלאו הכי הוה ליה כפקדון ושאלה דהיכא דאיתיה ברשותא דמריה קאי גם לענין הקדש וחמץ ושחרור, אבל כשאחריות כחשא ופחתא עליו דמי כאילו שיעבד לה בעלה זה השום ולא היה שלה מעולם, ולהכי מקרי מחוסר גוביינא, דאי לא תימא הכי האיך שייך לומר רבא לטעמיה, דהתם מיירי בשעבוד בעלמא, אלא ודאי דהכא נמי דמי ממש לשעבוד דמיירי ביה רבא ואמר דהקדש וחמץ מפקיעין מידי שעבוד, ולא משום דכתיב לא ימצא כמו שיתבאר, אלא משום שהן שלו כיון דמחוסר גוביינא, והוא הדין הכא כשאחריות כחשא ופחתא עליו הן כשלו משום דמחוסר גוביינא אצלה. והוא הדין בנידון דידן כשאחריות כחשא ופחתא על הנכרי הן כשלו לענין שבת, משום דמחוסר גוביינא לישראל לפי המסקנא דרבא.
ולפי זה אין לנו לחלק בין תרומה לשאר דברים כגון הקדש חמץ ושחרור ושבת, דהא דתנן עבדי צאן ברזל יאכלו היינו משום דמחוסר גוביינא, ובהקדש חמץ ושיחרור נמי דינא הכי, ואם כן ישראל ששכר פרה מכהן דאכלה בתרומה ע\"כ צריך לומר דשכירות לא קניא, דאי קניא אף שאחריות כחשא ופחתא על הכהן מכל מקום היא מחוסרת גוביינא אצלו. דהא דמצרכינן שיהא עליו אחריות כחשא ופחתא לענין שום שיהא מחוסר גוביינא אצלה, אף שהוא משועבד לבעל יותר משכירות לשוכר, היינו משום דקיי\"ל דשכירות לא קניא, ולא אמרינן ליומא ממכר הוא כיון דהדרא בעינא, והוא הדין לקבלת צאן ברזל לא אמרינן ליומא ממכר הוא כיון דהדרא בעינא, אבל אי שכירות קניא דליומא ממכר מיקרי מחוסר גוביינא לכהן אף שאחריות כחשא ופחתא עליו. ודמי ממש לישראל שהלוה לנכרי על חמצו, דאסור לאביי אף שלא אמר לו מעכשיו, משום דקניא ליה למפרע, אף שאחריות על הנכרי אף מכחשא ופחתא, דאם אחריות כחשא ופחתא דהיינו יוקרא וזולא והפסד באונס על ישראל אסור בלאו הכי, דאחריות אלו עדיפי מאחריות דגניבה ואבדה, דהא ס\"ד דמקשה בע\"ז דלא פריך מרישא הוא משום דאחריות כחשא ופחתא על הכהן, אע\"ג דאחריות גניבה ואבדה על ישראל, אלא ודאי כיון דקני ליה לאביי לא משגחינן באחריות כלל, אף אם לא הרהינו אצלו דמחוסר גוביינא, וכ\"ש הכא דלא מחוסר גוביינא לישראל. ואף לרבא לא בעינן הרהינו אם אמר ליה מעכשיו דקני ליה למפרע. אלא משום דמסתמא סיפא דומיא דרישא, להכי מפרשי רש\"י והרא\"ש דאף כשהרהינו אצלו מיירי, ואפילו הכי צריך לומר מעכשיו לרבא. ועוד דעכ\"פ גבי אם הרהינו כתב הרא\"ש דמיירי שאין האחריות על הישראל, דאל\"כ אף כשאין המשכון שלו אסור ע\"ש, ובודאי לפי זה אף אחריות דכחשא ופחתא אינן עליו כמו שנתבאר, ואפילו הכי אסור משום דקניא ליה. והוא הדין לשכירות אי ליומא ממכר הוא, ומדאכלה בתרומה ודאי דשכירות לא קניא אפילו לחומרא. אבל מכל מקום המקשה לא יוכל להקשות מרישא, די\"ל כדרב ספרא דבאחריות דכחשא ופחתא אכלה אע\"פ שאינה שלו, כמו כהן ששם פרה מישראל. אבל לרבא י\"ל דשאני הכא דמחוסר גוביינא לישראל.
ובזה יתורץ קושית הרי\"ף על רבותיו ביבמות שם, שלא נתעלמה מהם סוגיא דשמעתא ודו\"ק. ומכל מקום הרי\"ף השיג, דליתא לדיוקא דדקו כו', ר\"ל שדקדקו כן ממתניתין וזה אינו לרב ספרא. ומדקדוק לשון הרי\"ף שם שכתב דמקשינן למ\"ד דכל היכי דמחויב באחריות אכלי בתרומה, משמע נמי דלא קי\"ל הכי אלא אם כן מחוסר נמי גוביינא לישראל וכמו שנתבאר. עיין בתוספת שם ד\"ה עבדי צאן ברזל כו' וברמב\"ם הלכות עבדים:", + "א\"כ מן הסתם כו'. עיין במה שכתבתי בסימן תמ\"[ה] בס\"ד.", + "וההקנאה שהן כו'. לחילוק זה נתכוין המ\"א בשם הצמח צדק, והוא מבואר שם בסוף ע\"ב דף מ\"א דעד כאן לא התיר הריצב\"א כו'. ואף שהדיוקים שם סתרי אהדדי תפס המ\"א דיוקא דרישא עיקר, כדמוכח מסוף דבריו שם דאף כשמקנה לכל משך זמן שכירות אם הוא תמיד כו', אלמא דיוקא דסיפא לאו דוקא א\"כ דיוקא דרישא עיקר. וכן משמע בש\"ע, דבסעיף ג' לא התיר אלא בדיעבד ובסעיף ד' וסעיף ה' הביא דעת המתירין אפילו לכתחלה ולא חשש למראית העין. ועוד דגבי הוראת ר\"י בי רב הצריך לכתוב בערכאות משום מראית העין משום דלא הקנה לו אלא לשבת כמ\"ש בב\"י אחריות שבת כו', משא\"כ בהיתר הסמ\"ג וריצב\"א לא הצריך לכתוב בערכאות משום שלא הקנה לשבת בלבד. ומ\"ש שיפרסם כו', היינו לרווחא דמילתא שכל מה שאפשר לו להוציא את עצמו יותר מידי חשד יש לו לעשות. אבל משום פרסום זה לבד אין היתר, שהרי בדרכי משה פסק בהדיא גבי שכירות גרידא דאין מועיל שיפקיר לשבת בפני ג', אף שיתפרסם. והא דמהני ערכאות היינו משום דכתיבה בערכאות יש לה קול ופרסום יותר מפרסום בעל פה אפילו בפני מאה איש, כדמוכח מהמלוה בעל פה אפילו בפני מאה עדים לא גבי ממשעבדי משום דלית לה קלא ובשטר גבי אפילו הנעשה בערכאות של גוים.
אבל אין לומר שהמ\"א נתכוין למ\"ש הצמח צדק בתחלת דבריו, דדוקא מכירה גמורה שרי משום פסידא אבל לשבת בלבד ליכא פסידא, כמו שהבין בעל תוספת שבת, דזה אינו שהמעיין היטב בצמח צדק יראה דדוקא בנידון שלו שמלאכה של הישראל ליכא פסידא, שאם לא ילך בשבת לא יפסיד מכיסו, והתם אף אם מקנה לכל ימי השבוע אסור מהאי טעמא, שהרי כתב כן על דברי הריצב\"א, אבל כשמשכיר לנכרי לעשות מלאכתו איכא פסידא אם לא יקנה לו, שלא ירצה לשכור ממנו לבד משבתות, ולכן אף כשאינו מקנה רק לשבת שרי, כמו שהתיר בהגהות מרדכי בשם סמ\"ג ומהר\"י בי רב. ועוד דהמ\"א לא סבירא ליה כלל בהא כהצמח צדק, שהרי בסוף סי' זה התיר למכור הסוסים לנכרי, דלא כצמח צדק, וטעמו ונימוקו עמו, דהצמח צדק נמשך אחר התוס' ורא\"ש שאין היתר עכשיו למכור להם בהמה גסה אלא משום פסידא, ולכן המציא מלבו טעם ההיתר שנוהגין לקנות כדי למכור, משום שאותם הנוהגין כן במדינתו אין דרכם כלל להשאיל ולהשכיר וגם הם אינם בקיאים בקלא, ומתוך כך העלה לאיסור בנידון שלו ע\"ש. אבל מלשון ספר התרומה שהביאו האחרונים בי\"ד סימן קנ\"א, וכתב שם הש\"ך שכן דעת הש\"ע וכן נהגו ע\"ש, מבואר שם מסיום לשונו דאף שקונה לצורך עצמו (דהתם לא איירי בקונה כדי למכור, שהר\"ן הוא שכתב כן על ספר התרומה ע\"ש בר\"ן ובספר התרומה) לא בקיאין האידנא בקלא, וגם אין דרכנו להשאיל ולהשכיר. אלא שאם אירע במקרה שמשכיר התיר הסמ\"ק בהפקר, ולא משום פסידא כמ\"ש הצמח צדק, דהא בב\"י מבואר דאף להשאיל שרי להסמ\"ק, וכן משמע באמת מלשון הסמ\"ק דף ס' ע\"ב ע\"ש. ומ\"ש הצמח צדק ולפי זה אתי שפיר כו', זה אינו, דאפילו בכלים אסור בערב שבת, והטעם הוא משום דנראה כשכר שבת, כמ\"ש הב\"י ריש סי' זה לשיטת התוס', שכן הוא ג\"כ דעת סמ\"ק. ומיהו לענין גוף הדין של הצמח צדק יפה הורה במדינתו שהיה דרכם לקנות כדי להשאיל ולהשכיר כמבואר מלשונו שם:", + "תתייקר כו'. זהו פירוש למ\"ש סמ\"ג וש\"ע יוקרא כו'. וכן כתב בהדיא בשו\"ת פנים מאירות סי' יו\"ד כיון דשבח הפיטום דידיה הוה קנין כספו. ואף שהוא כתב כן לשיטת האוסרין כבר השיג עליו בשו\"ת תודת שלמים שם, ולדינא יפה חילק בנדון שלו, ולדידן דקי\"ל כהמתירין לאו דווקא פיטום אלא יוקרא. ובנדון שלו לא קיבל עליו יוקרא וזולא ואפילו קיבל עליו אחריות מיתה אפילו באונס אסור, ואתי שפיר דלא פליג על המשאת בנימין סי' ל\"ה, כמ\"ש עליו בשו\"ת תודת שלמים שם, דהמשאת בנימין מודה למהרי\"ו (שהובא ברמ\"א בי\"ד סוף סי' ש\"ך) היכא שלא קיבל עליו רק אחריות גניבה ומיתה כמבואר במשאת בנימין שם, ומלשון המשאת בנימין שם שכתב ואין להנכרי חלק כו' משמע נמי דעיקר ההיתר בצאן ברזל הוא משום שהשבח שלו ולא משום שכל ההפסד חל עליו (ועיין בתודת שלמים סי' הנ\"ל דשבת ובכורה שוין בזה לדעת המתירין, וכן הוא בפנים מאירות שם. ועיין מ\"ש לעיל דשבת דמי לחמץ, ובמ\"ש בסי' תמ\"ח דבכורה קילה טפי).
ואף דבגמרא דיבמות שם לא הוזכר רק כחשא ופחתא ולא השבח, היינו לרב ספרא, דמשום אחריות לחוד אכלי בתרומה אע\"פ שאינן שלו, דמשום שכל הפסד כחישותן עליו הרי הן כקנין כספו, וא\"כ יותר תלוי בההפסד מבהשבח, שהשבח הוא דבר העודף על העיקר ואינו בדין שיאכל העיקר משום העודף שהוא כספו, משא\"כ בהפסד שהפסד העיקר חל עליו ולכן יאכל ככספו (והא דפירש\"י שם יוקרא וכו' קושטא דמילתא קאמר, ואם בדוקא קאמר כ\"ש שהאמת אתנו). אבל המתירין דס\"ל דצאן ברזל הן שלו, יותר תלוי בהשבח מבההפסד, שההפסד אפשר שיקבל על עצמו מחמת הנאתו והרווחתו בחילוק ולדותיה או במלאכתו, אבל כששבח גופה שלו מכלל דגופה קנוי לו, עיין בריש פרק המפקיד:", + "יש לו לפרסם כו'. אין לומר דרמ\"א קאי אכולה שלו, אבל בשותפות לא שייך מראית העין כמו בריש סי' רמ\"ה, דהא הש\"ע הצריך ערכאות בשותפות. ואין סברא כלל לומר דשאני התם דהקנה לשבת לחוד, דמכל מקום שמעינן שיש מראית העין גם בשותפות, ולא דמי כלל לסי' רמ\"ה וק\"ל. וא\"כ רמ\"א קאי אכל צדדי היתר דבשותפות ובתוכם נזכר בש\"ע גם מכירה גמורה:" + ], + [ + "כשמשלחו מופלג כו'. הנה ספר התרומה קאי בשיטת התוספות דברייתא קמייתא דלא ישכיר כו' אתיא כבית הלל ובד' וה' שרי, ותני בסיפא כיוצא בו כו', משמע דאפילו בלא קצץ שרי בד' וה' כשיטת הרא\"ש. ואפילו הכי כתב שיאמרו שבשבת כו', אלמא דאף לפי זה שרי בד' וה' ולא חיישינן שיאמרו שבשבת כו', וע\"כ צריך לומר שלא החמירו כל כך. ולכאורה יש לומר דדוקא לשיטת הרא\"ש צריך לומר הכי, אבל להרי\"ף ורמב\"ם בלאו הכי אתי שפיר, דס\"ל דאף מופלג לפני שבת דלא מחזי כאומר לו לילך בשבת אפילו הכי אסור כשלא קצץ משום שטורח בשביל ישראל, וא\"כ הכי נמי כשילך בשבת אחר האיש טורח הוא בשביל ישראל. אלא שמלשון הב\"י ריש סי' רנ\"ב מבורר דלכולי עלמא טעם האיסור בלא קצץ הוא משום דמחזי כשלוחו, אלא דלהרא\"ש לא מחזי רק בערב שבת ע\"ש. וא\"כ כשיש שהות להגיע לשם הוה ליה למשרי אף לרי\"ף ורמב\"ם (כמ\"ש בפנים). וכן דעת המ\"א שהביא דברי ספר התרומה בדברי המחבר ולא בדברי רמ\"א:", + "יש להחמיר כו'. אף אם פירוש המ\"א דחוק בלשון מהר\"י אבוהב וב\"י, מכל מקום הרי בתשובת מהר\"ם סי' ר\"ב מבואר בהדיא לאיסור, ואין שומעין לאחרונים נגד גדולי הראשונים כשלא הביאו דבריהם וחלקו עליהם. ואף הראב\"ן שמיקל לפי פירושו היינו משום דס\"ל דלא קיי\"ל כבית הלל דאמרי עד שיגיע לבית הסמוך לחומה אלא כרבי עקיבא דאמר שיצא מפתח ביתו כמבואר בדבריו ע\"ש, וא\"כ לפי מ\"ש כל הפוסקים דגבי איגרת קיי\"ל כבית הלל צריך להחמיר בזה אף לפי פירושו, זהו כוונת המ\"א.
ועיין בב\"י סי' שי\"ח וסי' של\"א דלהוסיף במלאכה יש אומרים שאינו אלא מדברי סופרים, והיינו כשמוסיף בשר קודם שיתן הקדרה על האש, ויש אומרים שאסור מן התורה, ובערובין גרסינן ע\"י נכרי ע\"ש, אלמא דלהוסיף ע\"י נכרי לא שרי אלא לצורך מילה. וא\"כ הוא הדין לענין לא קצץ דמחזי כשלוחו אין להקל מהאי טעמא, דהכי נמי מחזי כשלוחו בההוספה שמוסיף במשאו איגרת זו כמ\"ש המג\"א:" + ], + [ + "ואם אי אפשר כו'. הנה הב\"י ודאי לא ס\"ל כמ\"א שהרי דחה בסוף סי' זה דברי ר\"ת, משום שא\"כ למה הוצרכו למצוא היתר למפליגים בערב שבת הלא הכל מפליגים לדבר מצוה, ומאי קושיא הלא עינינו רואות שאין פוסקים לשבות כלל, לפי שאי אפשר, שהספינה הולכת רק בשביל הנכרים. ואין לומר דא\"כ אפילו קודם ג' ימים נמי כמ\"ש ראב\"ן סימן ס' דגם בזה צריך לפסוק, שהרי משמעות הפוסקים אינו כן, ובפרט בש\"ע שהיפך לשון הברייתא ודו\"ק. וכן קשה גם כן ברמ\"א סוף סי' זה. ועיין במ\"א סימן תרי\"ג דמשמע שם דאף אם תתבטל המצוה לגמרי לא יפליג כשאי אפשר לו לפסוק ואם גם כאן נתכוון לזה באמת שהדבר תמוה מאוד לשיטת הש\"ע שהטעם משום עונג וכשהולך לדבר מצוה פטור ממצות עונג שבת אם כן איך יבטל מצותו משום עונג שבת. ועיין בש\"ך י\"ד סוף סי' רס\"ו דס\"ל גם כן דלא כמ\"א דאם לא כן לא השיג כלום על הרשב\"ץ. וראיה ברורה לדעת הבית יוסף וש\"ך מדתניא אין צרין על עיירות כו' ובמלחמת מצוה מותר אף שיבטלו מעונג להרי\"ף וסייעתו וגם יחללו שבת להרז\"ה וסיעתו, מכלל דלדבר מצוה שרי לגמרי ואין צריך לפסוק אלא היכא דאפשר לרווחא דמילתא לחומרא בעלמא שלא יהיה נראה כמבטל עונג שבת וכמחללו בידים שלא לצורך מצוה ופקוח נפש (ואפשר שלזה העתיק הטור ברייתא זו בסימן רמ\"ט להוכיח ממנה דהלכה כרשב\"ג, והפוסקים כרבי סבירא להו דהיכא דאפשר שאני).
וע\"כ צריך לומר דהמ\"א לא כתב כן אלא כשיודע שאפשר לעשות המצוה כשיפליג אחר השבת כמו כשיפליג קודם השבת דאז אין לו לבטל מצות עונג בודאי אלא בספק דהיינו שיפסוק עמו דאפשר שיקיים אמונתו וישבות אבל בלא\"ה אין לדחות מצות עונג שהיא מצוה עוברת מלפני אותה מצוה שאינה עוברת, כמו שכתב רמ\"א סוף סי' תרפ\"ז, ולא חלק עליו המ\"א שם אלא משום שהמת מצוה מוטל בבזיון, אבל הכא דמי למ\"ש בסי' ע\"ב דאין מוציאין המת סמוך לקריאת שמע ע\"ש, אבל כשיש חשש שמא תתבטל המצוה אחר השבת אין לו ליכנס לספק מחמת מצות עונג שבת שהרי העוסק כבר במצוה פטור ממצוה אחרת אפילו היא ודאי עוברת אע\"פ שאפשר לו לקיים שתיהן אינו צריך לטרוח אחריה כמ\"ש בסי' ל\"ח, אלא שמדברי סופרים יש לו לכתחלה להתחיל בעוברת אבל כשהשניה היא ג\"כ ספק עוברת אין לו להניחה כיון שבאה לידו ראשונה אין מעבירין על המצות, ואמרו מצוה הבאה לידך אל תחמיצנה, הילכך צרין על עיירות כשהן מוכנים לכך שמא אחר השבת יארע איזה סבה ולא יהיו יכולין להתחזק לצור כמו עכשיו (אבל אין לומר דהתם שאני דבכל יום ויום שהם מוכנים לצור ואינן צרין עוברים על מצות כי החרם תחרימם,) וכן בנדון הש\"ך אסור להניחו ערל, דא\"כ בכל המצות שאין קבוע להם זמן נמי נימא הכי דכל שעה שיש בידו לקיימן ואינו מקיימן עובר על צווי המחייבו לקיימן. ועוד דבהדיא מבואר במ\"א סימן תמ\"ד סקי\"א משא\"כ במילה כו'. ומיהו צ\"ע ממ\"ש בסי' רמ\"ט ותקס\"ח.
ואיך שיהיה מכל מקום לדינא הדבר ברור להקל בשעת הדחק או שיש חשש שמא תתבטל המצוה, דאף אם תמצי לומר דהמ\"א ס\"ל גם בזה להחמיר מכל מקום כל כהאי גוונא יש לסמוך על הטור והב\"י ורמ\"א והש\"ך להקל בדברי סופרים בשעת הדחק או במקום חשש ביטול מצוה:", + "ויש מתירין כו'. עיין בב\"ח שדעתו להקל לגמרי. ואף רא\"ם לא החמיר אלא כשיושב למטה מי' טפחים ע\"ש. והמ\"א סתר דברי הב\"ח, אבל דברי רא\"ם אין לנו לסתור להחמיר בדברי סופרים שכל המחמיר בדברי סופרים עליו להביא ראיה וטעם לדבריו כדתנן בפ\"ד דידים.
והמ\"א לשיטתיה אזיל דס\"ל בסי' רס\"ו דכשהסוס מהלך בארץ הוה ליה כאילו הוא מהלך בארץ וה\"נ מה שהספינה מהלכת למטה מי' טפחים הוה ליה כאילו הוא מהלך שם. אבל הב\"י שם לא סבירא ליה הכי. וכן דעת אבן העוזר סימן רמ\"ו עיין שם שסתר דברי המ\"א מהירושלמי דברכות דאזלא מחמתיה כדאיתא בפרק קמא דבבא מציעא לא אמרינן הכי כ\"ש בספינה. וכיון שהרא\"ם וב\"י ואבן העוזר מקילין כדאי הם לסמוך עליהם בעת הצורך להקל בדברי סופרים.
וגם המ\"א עצמו בתחלת דבריו שם לא אסר בסוס אלא משום דניחא תשמישתיה והוה כארעא סמיכתא כמו קרון להב\"י שם. ואף שמלשון רש\"י משמע דכל שאינו נח כמו עמוד לא הוה כארעא סמיכתא מכל מקום הב\"י שם סמך על הריטב\"א דס\"ל דאף קרון הוה כארעא סמיכתא ע\"ש בריטב\"א והובא ג\"כ ברלב\"ח סימן כ\"ח לפסק הלכה. ולפי זה הא דספינה לא הוה כארעא סמיכתא ע\"כ היינו משום שאינה מהלכת בארץ כמו קרון וסוס וא\"כ אין לחלק בין למעלה מי' טפחים בין למטה מי' טפחים אלא בין למטה מג' טפחים בין למעלה מג' טפחים דנפק מתורת לבוד ולא הוה כמהלכת בארץ.
ולא דמי למ\"ש בסי' שנ\"ו וסי' שע\"ו דהתם קל הוא שהקילו במים כדאיתא בגמרא בדוכתי טובי וזהו דעת האגודה שהביא המ\"א בסי' שס\"ו סק\"ה דס\"ל דהלכתא כרב הונא ורב יוסף, ואביי דיחוייא בעלמא קמדחי ורב א[ש]י אינו אלא מפרש דיחוייא דאביי אבל מכל מקום הילכתא כרב הונא לגבי רב נחמן שהיה גדול ממנו הרבה. ולפי זה דוקא לענין היתר טלטול במים אמרינן גוד אבל לענין טלטול בתוך הספינה לא אמרינן בה גוד. ואפילו להחמיר לא אמרינן כמבואר בטור וש\"ע בסי' שנ\"ה שהקילו בגזוזטרא אלא אם כן חלון פתוח לה ע\"ש במ\"א ובתוס' ורא\"ש ריש פרק כל גגות ודו\"ק וא\"כ בנידון דידן י\"ל ג\"כ דלא אמרינן גוד.
ואף אם תמצי לומר דאמרינן גוד וכן אף לפי מ\"ש המ\"א בתחלת דבריו בסי' שס\"ו כרב נחמן מכל מקום בנידון דידן ע\"כ צריך לומר דאפ\"ה לא הוה כארעא סמיכתא לענין תחומין דאם לא כן אף שהיא מהלכת למעלה מי' טפחים נמי מאי שנא מקרון אי אמרינן גוד.
ולפ\"ז אף כשמהלכת למטה מג' טפחים לכאורה אפשר דלא מיתסר להרא\"ם, דהא דמחמרינן בכהאי גוונא גבי עמוד בהזורק משמע דמשום גוד נגעו בה דאין להחמיר מתורת לבוד דהא לא אמרינן לבוד להחמיר כל כך שיהא נחשב כהגיע לארץ ואפ\"ה יעלה למנין י' טפחים כמ\"ש המ\"א סוף סי' תרל\"ב אבל בגוד אין צריך שיהא כהגיע גופו לארץ אלא מושכין חודו כו'. ואפילו להחמיר, שהזורק על גבי גזוזטרא חייב. ומ\"ש בסי' תרל\"ב ס\"ק ב' היינו משום דחבוט רמי הוא שמגיע גופו למטה.
ומיהו בפ\"ק דעירובין גבי חבלים ובהזורק דף צ\"ז ובכמה דוכתי מבואר דמשום לבוד נגעו בה אפילו להחמיר לחייב הזורק לשם מרשות הרבים גמורה. וצריך לומר שלא כתב כן המ\"א אלא גבי סכך פסול, דעיקר הלבוד שם אינו אלא בשביל להחמיר בלבד לצרף הפסולים, אבל כאן אין עיקרו בשביל להחמיר בלבד. ולפ\"ז בנידון דידן יש להחמיר כשמהלכת למטה מג' טפחים משום תורת לבוד. דאף אם תמצי לומר דנידון דידן דמי כעיקרו להחמיר בלבד, מכל מקום הא כתב המ\"א סי' תק\"ב דכהאי גוונא אמרינן לבוד אפילו להחמיר ע\"ש ובסי' תרל\"ב ודו\"ק:", + "לא רצו להחמיר. כן הוא במהרי\"ק. ואף שמלשון הדרכי משה ומ\"א סק\"ג אפשר ללמוד דדוקא כשיש חשש סכנה אם יצא ממנה בשבת שרי דומיא דסעיף ד', מכל מקום מסתימת לשון רמ\"א בהג\"ה משמע דבכל גוונא שרי, שהרי לא הזכיר כלל שיצטרך, עד אח\"כ. וכן בדרכי משה משמע שהסכים למהרי\"ק לדינא, אלא משום שבמהרי\"ק מבואר דלהרי\"ף דאינו מחלק בין תוך ג' לקודם ג' לענין תחומין ע\"כ סבירא ליה דאין איסור כלל משום תחומין בספינה כדעת רשב\"ם כיון שהספינה הולכת מאליה, והשיג עליו הב\"י מתשובת הרמב\"ם, וכן באמת אנן לא קיימא לן כרשב\"ם, מכל מקום איסור זה אינו מדאורייתא אף גבי קרון, אף למ\"ד י\"ב מיל דאורייתא, דלכולי עלמא לא שייך תחומין כשהספינה הולכת כמבואר במהרי\"ק לשיטת ר\"י. והב\"י חלק עליו במ\"ש להקל קודם ג' אף מדרבנן דלא גזרו כל כך, וכוונתו דכיון דההליכה מצד עצמה אין בה איסור משום תחומין אלא שחכמים גזרו שלא ליכנס לתוכה שתהא מוליכה אותו בשבת חוץ לתחום, וקודם ג' ימים לא גזרו כדעת ר\"ח, שהרי\"ף שחלק על ר\"ח סבירא ליה כרשב\"ם דמותר ליכנס, ועל זה חלק הב\"י דהרי\"ף לא ס\"ל כרשב\"ם. ועל זה כתב בדרכי משה דאעפ\"כ העיקר כדעת ר\"ח דקודם ג' לא גזרו, והביא ראיה ממה שלא גזרו להפליג למקום סכנה קודם ג' אף שיודע שיחלל בידים, וכל שכן הכא דלא גזרו קודם ג' אף שיודע שהספינה יוליכנו חוץ לתחום. וראיה ברורה מרבן גמליאל ורבי יהושע ורבי אלעזר בן עזריה ורבי עקיבא שהלכו בספינה חוץ לתחום ברקק שאין בו י' טפחים, אף אם תמצי לומר שהפליגו קודם ג' מכל מקום סתם רקק אין בו סכנה לשבות בשבת. ואין לומר שפסקו עמו לשבות ולא שבת, דמכל מקום לכתחלה איך סמכו על הפסיקה אם היה איסור בדבר הרי אין הנכרי נאמן על זה כמ\"ש סי' רמ\"ו (ואין לומר דבפניו שאני שהרי הוכיח סופו שלא שבת) וכן משמע בהדיא ברי\"ף ורא\"ש דאף לדבר מצוה שפוסק לשבות אעפ\"כ אין היתר אלא כשעמוק י' טפחים. והשגת הב\"י על מהרי\"ק לדעת הרי\"ף צע\"ג ודו\"ק:", + "יצא ממנה כו'. אבל אם לא יצא ממנה מותר לצאת מספינה לספינה כדאיתא בהדיא ריש פ\"ד דעירובין בקופץ מספינה לספינה. ומ\"ש המ\"א סוף סי' של\"ט היינו לדעת הרב בהג\"ה דמיירי כשיצא ואין היתר אלא משום דה\"ל כביתו לכן אסור בספינה אחרת:", + "או אפילו כו'. עיין ברלב\"ח שהתיר אף בלא קניית שביתה (וכן כתבו המגיד משנה וב\"י ודרכי משה בשם מהרי\"ק), ועל זה כתב המ\"א דאין להקל, אבל על ידי קניית שביתה מנא לן למחות בשבת יותר מבערב שבת, כיון דלדבר מצוה חשבינן להו ולכך פטורים מעונג, וכן אף אם יצטרך לחללו לא גזרו לדבר מצוה כיון שבשעת יציאתו אינו מחללו כלל, א\"כ אף בשבת מנא ליה למחות. ובפרט לפי מ\"ש המ\"א לבה\"ג דה\"ל כנכנס לביתו:", + "לטייל בלבד כו'. עיין מ\"א סוף סי' של\"ט דכתב הא דר\"י הלוי לענין להפליג בשבת בלא קניית שביתה. אבל כאן אם כוונתו לאסור לדעת ר\"ת צ\"ע, דמשמע מר\"ת שכל שאינו הולך לטייל לא מקרי דבר הרשות. וכן כתב באור זרוע בפשיטות. ועוד דהא להרויח נמי אינו יודע אם ירויח כדאמרינן בפ' מקום שנהגו שאין אדם יודע במה משתכר. ועוד דהא ר\"ת יליף לה מחול המועד ובחול המועד ודאי שרי משום ספק פסידא אפילו לעשות מלאכה גמורה שלא לצורך המועד משום דה\"ל ספק דבר האבד עיין מ\"א סי' תקל\"ז, וכ\"ש לספר ולכבס במועד דשרי אפילו כשיצא להרויח, דבכהאי גוונא אסור לעשות מלאכה גמורה שלא לצורך המועד משום הרווחה בעלמא ואפילו פרקמטיא אסורה עיין סי' תקל\"ז וצ\"ע:", + "ולא בתחומין כו'. בש\"ע לא הזכיר כלל חוץ לי\"ב מיל, ואפ\"ה כתב המ\"א דאין להקל, דהיינו למחות בידם. וגם אם הולכים יותר מי\"ב מיל אין בנו כח למחות לפי מ\"ש התוספת שבת, כיון שרוב הפוסקים חולקים על הרמב\"ם בזה, וגם אם נושאים משאות בידם הכל מדרבנן במדבר שהוא כרמלית בזמן הזה עיין סי' ש[מ]\"ה:", + "לארץ ישראל לסחורה כו'. וכ\"ש אם מתכוין כדי לילך בה ד' אמות שמתכוין לדבר מצוה שאין בנו כח למחות בידו הואיל ויש לו על מי לסמוך. ואף לסחורה אין בנו כח למחות הואיל ורמ\"א כתב כן אף בחוץ לארץ. אבל לטייל יש להסתפק כיון שאינו מתכוין כלל למצות ההליכה בארץ ישראל וצ\"ע בכהאי גוונא:" + ], + [ + "מן השייכים כו'. עיין בשל\"ה שרבו דימה דין זה לסעודת מילה שבשבוע של תשעה באב. ואף ששל\"ה השיב לו, הרי רבו סתר תשובתו והודה לו של\"ה ע\"ש. אלא שלפי דעת המ\"א להקל בבעל ברית כמו שהביא מסוף סי' תקנ\"ט, לכן נתחכם להביא תשובת של\"ה בלבד, כדי להודיענו דהדין היה עמו, כיון שהיה רבו סנדק שהוא מבעלי ברית. וגם בשבוע של תשעה באב כתב המ\"א סי' תקנ\"א דיכולים להקל כדעת הלבוש ליקח מנין לבד הקרובים הפסולים לעדות, וכל שכן לבד בעלי ברית שיו\"ט שלהם הוא, ואינן צריכין להשלים בתשעה באב שנדחה משא\"כ בקרובים. וגם כאן יש להקל בקרובים דומיא דשבוע של תשעה באב לדעת הגהות מנהגים ולבוש וט\"ז סי' תקנ\"א. ואף שבשל\"ה משמע דהתם קיל מהכא, ולהכי כתב דקל וחומר הוא, מכל מקום קל וחומר פריכא הוא, כיון דמדינא שרי בסעודת מצוה הכא אין ללמוד קל וחומר להמנע ממצוה מחמת מנהג שנהגו בשבוע של תשעה באב, דהיכא דנהוג נהוג והיכא דלא נהוג לא נהוג, וכיון שעדיין לא נהגו אותו מנהג בערב שבת כדמשמע מלשון רמ\"א ולבוש אין חיוב עלינו להנהיג כן, שאין אנו חייבים אלא שלא לבטל מנהג אבותינו משום שנאמר ואל תטוש תורת אמך, אבל להתחיל המנהג אין שום חיוב בדבר אף אם ראוי ונכון לנהוג כן. ולכן רבו של של\"ה לא הורה כן לאחרים אלא החמיר לעצמו. ומכל שכן היכא שגם בשבוע של תשעה באב מקילים כגון בקרובים שאין להחמיר בערב שבת. ובפרט שמשמעות רמ\"א ולבוש להקל בכל הקרואים, וכן פסק אליה זוטא:", + "בלי קביעות כו'. הנה בב\"י העתיק דברי המגיד משנה בשם המפרשים דדוקא דרך מקרה שרי, ובש\"ע השמיטו, וכן רמ\"א וט\"ז ומ\"א לא הביאוהו. וטעמם ונימוקם עמם, שהמפרשים כתבו כן כדי לחלק בין סוגיא דערבי פסחים לגמרא דגיטין, ולדידהו כל היום בכלל האיסור כשאינו דרך מקרה. עיין במגיד משנה שהראב\"ד הוא שמיקל קודם המנחה אף שאינו דרך מקרה, אבל הרמב\"ם וש\"ע לא סבירא להו כלל חילוק זה, מדהוצרכו לחלק בין סעודה שרגיל בה בחול לשאינו רגיל דבכה\"ג מיירי בגיטין, אע\"ג דודאי לא הוה דרך מקרה דאמרינן התם ב' משפחות כו' משמע שכל המשפחה רגילה בכך, וגם לשון ועל דקבעי כו' הוא לשון הווה משמע שרגילין בכך, ואפילו הכי אין איסור אלא בסעודה שאין רגיל בה בחול:", + "לאחר שקיבל כו'. הנה הדרכי משה התיר מבעוד יום, והיינו לאחר קידוש כדמייתי מעובדא דרבינו קלונימוס. ועל זה תמה המ\"א דאף האור זרוע מודה מבעוד יום, דודאי בשביל שקיבל שבת לא נאסר באכילה מועטת, כיון דקיימא לן אוכל והולך עד שתחשך מה לי קיבל שבת מה לי לא קיבל, והיינו כשיאכל סעודת שבת משתחשך, אבל כשאוכלה גם כן מבעוד יום הרי דינה כשתחשך ממש שאסור אפילו אכילה מועטת לדעת האור זרוע ומגן אברהם. ומה שכתב המ\"א ולאפוקי מרבינו קלונימוס, דלכאורה הוא תמוה דלמא רבינו קלונימוס אכל גם כן מבעוד יום, כדמשמע לישנא דתשובות אור זרוע דבערב שבת כו'. וחילוק זה בין אוכל מיד לאוכל לאחר זמן מוכרח הוא ג\"כ ממ\"ש המ\"א בסי' רע\"ג, דכשאוכל מיני תרגימא יוצא ידי קידוש, ולא כתב דעכ\"פ מצוה שלא לעשות כן, וע\"כ צריך לומר דמיירי אף כשאינו רוצה לסעוד מיד אלא לאחר זמן, ולא פירש כן בהדיא דסמך על מ\"ש כאן, והתם עיקרא דדינא אתי לאשמועינן. ובהא אתי שפיר מ\"ש בטור ושו\"ע שם לחם ויין דוקא, משום דאינהו מיירי באוכל מיד, דאל\"כ אף שיאכל באותו מקום לא יצא כמ\"ש רמ\"א שם ס\"ג בהג\"ה.
ומיהו לפי מ\"ש ב\"י בסי' תע\"א כרשב\"ם, וע\"ש ברשב\"ם שפירש פרפרת דברכות (ע\"ש בגמרא דמיירי בשבת) כפירש\"י שם, ולדידן קיי\"ל כתוס' שם, עיין סי' קע\"ו. וע\"כ צריך לומר דשאני התם שאוכל סמוך לסעודה ממש כל מילי פותחים בני מעיים ומושכים לבו למאכל, משא\"כ בערב פסח שאוכל מבעוד יום, אף שפותח מעיו מכל מקום מיד שגמר נסתמה האצטומכא ונשאר שבע אם אוכל מין דגן המשביע עיין מ\"א סי' רצ\"א. ואי אפשר לומר שבשבת יהיה להפך מבערב פסח.
ומיהו י\"ל כמ\"ש הרשב\"א בברכות (דף י\"ז ע\"א, ע\"ג) שפרפרת היא פת הבאה בכסנין שנאכלת לתענוג ולמתיקה להנאת עצמם ולא להשביע (וכן משמע בשלטי גיבורים שם דדוקא מיני מגדים גוררים או קיוהא כירקות), ולא סתם מזון מה' מינים. ולפי זה יפה נהגו לאכול מיני מתיקה (או מרקחת שיש בה קיוהא) לפני הסעודה, לפי שהם כפרפרת דמתניתין דמיירי בשבת כמבואר בגמרא שם. וע\"ש ברשב\"א (דף ט\"ז ע\"ג) דבפרפרת אין לחוש ג\"כ לקדימת המוציא כיון שהוא צורך הפת. והאוכלים הגרימזי\"ל ודאי לא היו ממשיכים לבם על ידי כן לאכילה למזון ולשובע, לכן אסר להם האור זרוע, ופליג על רבינו קלונימוס. אבל לשינוייא קמא יש לומר דאור זרוע מיירי זמן מה לפני הסעודה משא\"כ רבינו קלונימוס אכל אחר הקידוש וצ\"ע:", + "אין למחות כו'. הוזקקתי לכך לפי שהמנהג פשוט לאכול מיני מתיקה ומרקחת קודם הסעודה ולא מיחו בהם רבנן קשישאי. וטעמם ונימוקם עמם לפי שאין דרך לאכלם כלל בתוך הסעודה אלא אליבא ריקנא, וא\"כ אין כאן איסור משום ברכה שאינה צריכה, עיין מגן אברהם סוף סי' רט\"ו דכשאינו חפץ לאוכלו בתוך הסעודה אין בו משום ברכה שאינה צריכה. וכן אין בו משום קדימת הלחם לפניו, שהרי מחמת הקדימה אינו חייב לאכול דבר שלא היה חפץ לאוכלו עכשיו בלא הקדמה כמ\"ש רמ\"א סי' רי\"א ס\"ה בהג\"ה, והכי נמי אינו חייב מחמת הקדימה לאכול בתוך הסעודה שלא היה חפץ לאוכלו אז בלא הקדימה, וכל שכן שאינו חייב שלא לאוכלו כלל מחמת הקדימה, דאם אינו חייב לאכול דבר שאינו חפץ לאוכלו עכשיו אע\"פ שהוא חביב עליו עכשיו כ\"ש שאינו מחויב שלא לאכול דבר שהוא חביב עליו וחפץ לאוכלו עכשיו וזה ברור. ועיין במ\"א סוף סי' רט\"ו דאף שחפץ לאכול תוך הסעודה אלא שחפץ לאכול ג\"כ אחר הסעודה, כיון שנמנע מלאכול הכל תוך הסעודה מחמת חפצו ותאותו אין בזה משום ברכה שאינה צריכה. ולפי זה הוא הדין בנידון דידן אם אוהב יותר לאוכלו קודם הסעודה מלאוכלו בתוך הסעודה אין בזה איסור משום ברכה שאינה צריכה. ואפשר דגם משום קדימה אין כאן, דאיסור ברכה שאינה צריכה חמורה שחוזר עליה מעורכי המלחמה, כדאיתא בהקומץ לפי מ\"ש התוס' והרא\"ש בהלכות קטנות, ולא אשכחן הכי בקדימת ברכה לחבירתה. וכן כתב בהדיא בס' הזכרונות בהשגתו על מהר\"ם גלאנטי שהתיר שלא להביא הפירות לפניו בבת אחת בשבת שאז לא נפטרו אף שברכותיהם שוות, דמתניתין דקתני היו לפניו מינים הרבה דוקא קתני היו לפניו, ועל זה כתב בספר הנ\"ל דמתניתין לענין קדימה שהיא קלה דוקא מתנייא אבל לא לענין לאפושי בברכות. ולפי זה צריך לומר שמה שכתב המ\"א בסי' רי\"א סק\"ט ובסי' רי\"ב סק\"ג דאסור לגרום ברכה שאינה צריכה אף שהוא חביב, היינו כשהחביבות שוה לו בין שיקדימנו בין שיאחרנו, אבל כשחפץ ומתאוה להקדימו דוקא אין בזה איסור משום ברכה שאינה צריכה כמ\"ש סוף סי' רט\"ו, והוא הדין משום קדימה הקלה.
ומיהו מספר הנ\"ל אפשר לדחות, משום דמסיום לשונו מבואר דס\"ל דאף כשאין כולם לפניו בשעת הברכה נפטרים בה (אם דעתו עליהם) דדמי לאמת המים ע\"ש, אם כן י\"ל דהתם דוקא דהוה ברכה לבטלה ממש, שהרי נפטרו כולם בברכה אחת, הילכך הקדימה קלה ממנה (אבל משום גרם בלבד ס\"ל דאין איסור כלל[)]. והכי ס\"ל ג\"כ למהר\"ם גלאנטי סי' ל\"[ח] עיין שם, שלא הזכיר כלל שיביאו בני ביתו לפניו, אלא אף הוא עצמו יביאם על השלחן אחד אחד, ולא אסר שם בבת אחת אלא משום דהוה ברכה לבטלה ואסור לענות אחריו אמן עיין שם, וא\"כ כשנוטל אחד אחד ממקום הנחתן דמי ממש להביאו כולם לפניו ואוכלן אחד אחד בהפסק ברכת המזון בינתיים. ושם חלוק המגן אברהם סוף סימן רט\"ו על השל\"ה, ועל מהר\"ם גלאנטי לא חלק. וגם בלא\"ה קשה מה הפרש בין מצוה לבני ביתו שלא יביאו כלל בין מניח אותם בעצמו עד לאח\"כ, סוף סוף אפשר לפטרם בברכה אחת ואינו פוטר. ועוד קשה למה אסרו התוס' לחלק סעודת שחרית, לא יביאו על השלחן רק חצי סעודה. ועוד קשה למה לא כתב המ\"א ומיהו אף בחול כו' לעיל על דברי של\"ה. ועוד קשה למה כתב כאן לאפוקי מרבינו קלונימוס, דילמא לא היה הלחם לפני רבינו קלונימוס, דאין צריך להיות הלחם על השלחן בשעת קידוש כשאוכל מיני תרגימא מיד. ומכל זה אפשר לחלק, דכשחפץ לאכול כל הפירות היום אף בלא ריבוי הברכות, דבכהאי גוונא מיירי בשל\"ה דסתמא דמילתא כשהביאום לפניו מצדו לא יבצר לאכול כולם מיד אלא שמניחם בשביל לברך עוד, הרי זה גורם ברכה שאינה צריכה, לאפוקי כשאם לא ריבוי הברכות לא היה אוכל כלל פירות אלו היום, וזה אין איסור כלל לאכול בשביל הברכה, שהרי רב חייא בריה דרב אויא דממלא להו במיני מגדים משמע שלא היה אוכל רק בשביל הברכה, וא\"כ אין כאן שום איסור לא במה שיאכלם אח\"כ בשביל הברכה ולא במה שאינו אוכלם עכשיו שאינו מחויב לאכול דבר שאינו חפץ כמ\"ש המ\"א, ובכהאי גוונא מיירי במהר\"ם גלאנטי וספר הזכרונות ע\"ש. ולכן כתב על זה המ\"א מיהו אף כו', פירוש דאף בחול כהאי גוונא שאינו חפץ כו' אלא דבשבת כו', ר\"ל דבשבת בשביל להשלים ק' ברכות חפץ לאכול אח\"כ אף שאינו מתאוה לאכול כלל.
ואף אם אין כן כוונת המ\"א, אלא שכתב כן מחמת שלא ראה גוף התשובה של מהר\"ם גלאנטי וגוף ספר הזכרונות רק מה שהעתיק בכנסת הגדולה משמם, מכל מקום לדינא יש להקל עכ\"פ כשאינו אוכל כלל רק מחמת הברכה, דלכל הפחות בכהאי גוונא התירו מהר\"ם גלאנטי וספר הזכרונות, כיון דבלא\"ה דעת של\"ה ואבן העוזר בסי' רי\"ב להקל, וכן משמע בדרכי משה סי' קע\"ז בשם הכלבו. ואף הדרכי משה בסי' רי\"א לא חלק עליו אלא משום הקדימה, ולא משום גרם ברכה שאינה צריכה. וכן פסק כאן כרבינו קלונימוס. ואף האור זרוע אינו חולק על רבינו קלונימוס אלא משום אכילה לתיאבון, אבל בהא מודה ליה דאין איסור משום גרם ברכה שאינה צריכה ולא משום הקדימה, לפי שלא היה חפץ לאכול כלל הגרימזי\"ל אלא בשביל הברכה כמ\"ש. או אפשר דאור זרוע לשיטתיה אזיל לפי מ\"ש בס' אבן העוזר בסי' רי\"ב לדעת האור זרוע ע\"ש.
ועיין במ\"א סי' רצ\"א (סק\"ח) דהא יש אומרים כו', והיינו התוס' (ואף שבתוס' מיירי קודם חצות, מכל מקום ס\"ל לדעתם דהוא הדין אחר חצות, ובפרט כיון שאפשר לקיימה אח\"כ), אבל להרא\"ש ס\"ל דשרי אף בכה\"ג. שהרא\"ש לא התיר משום דמצות סעודה שלישית דוחה איסור גרם ברכה שאינה צריכה, שהרי היה אומר שיותר טוב לעשות כן כו' (כמ\"ש הטור), משמע דגם אם לא יעשה כן יוצא ידי חובתו אלא שעכשיו הוא יותר טוב, וכן משמע ג\"כ בש\"ע שם ונכון הדבר כו', משמע שאין חיוב גמור בדבר, משום דבלאו הכי נמי נפיק ידי חובתו אף שיאכל אכילה גסה, אם אינו קץ במזונו עיין מ\"א סי' תע\"ו סק\"ב ואפילו הכי לא חיישינן לברכה שאינה צריכה. ומשום הכי נמי כתב המ\"א שם וריש סי' תמ\"ד בשם השלטי גיבורים לחלק סעודת שחרית לשתים, אף שרבו האומרים שאינו יוצא בזה, ואי הוה איסור לדידהו משום ברכה שאינה צריכה מה תקנה יש בזה. דאין לומר משום דאיסור זה מדברי סופרים וספק דברי סופרים להקל, דהא אינו ספק שקול, דהא בודאי העיקר כתוספות ורא\"ש וטור ושו\"ע וכל סיעתם שחלקו על בה\"ג דאינהו בתראי והמה הרבים. אלא ודאי סבירא ליה שאין טעמו של הרא\"ש משום דהמצוה דוחה את האיסור (או משום דעל ידי כן הוה ליה ברכה הצריכה), וחזר בו ממ\"ש בסוף סי' רט\"ו, משום דכשהגיע לעיקרא דמילתא בדוכתא דקדק מלשון הרא\"ש וטור ושו\"ע שם כמ\"ש, אלא טעמו של הרא\"ש הוא משום דכיון שמתכוין בשביל כבוד שבת כו' (ע\"ש בב\"י), ר\"ל כיון שהוא מתכוין בשביל כבוד שבת אף שאינו מוכרח לזה הכרח גמור אין כאן (וצ\"ע בתשובת הרא\"ש) כו'.
(וטעמא דמילתא אפשר משום דלא גרע כשמתכוין לשם שמים, אף שאינו אלא להידור מצוה מן המובחר, ממה שמתכוין לחפצו ותאותו דאז אין איסור משום גרם ברכה שאינה צריכה כמ\"ש לעיל. והיינו דוקא בברכת הנהנין שתלויין בחפצו ורצונו לא גרע חפצי שמים אף אם אינן אלא כדי לצאת לדברי הכל, ואף שאין הלכה כדבריהם מכל מקום כיון שהוא חפץ ומתכוין לכך לא גרע ממתכוין בשביל הנאתו, אבל בפ' בא לו גבי ספר תורה שאין הדבר תלוי ברצונו, שהרי מחוייב הוא לקרות ובעשור מתקנת חכמים, שאם לא כן היאך היה מברך על ספר תורה ב', להכי איכא התם איסורא בגרם ברכה שאינה צריכה אף שמתכוין לשם שמים, שאין הדבר תלוי בכוונתו וחפצו. ומשום הכי למדו מכאן לענין שח בין תפלה לתפלה דאין לענות אפילו אמן יהא שמיה רבא וקדושה, משום דמחוייב הוא לתוכפן זו אחר זו בלאו הכי, כמ\"ש מהרא\"י וב\"י סימן (ל\"ב) [כ\"ה] והרשב\"א שם דלא ס\"ל הכי ומתיר לענות ולא חש לגרם ברכה שאינה צריכה, כמו בספר תורה שהתירו בעל פה מהאי טעמא, ומנ\"ל לחלק בין חיוב עניית אמן יהא שמיה רבא וקדושה לאיסור אמירה בעל פה, ולפי מ\"ש אתי שפיר. ולפי זה איכא נ\"מ לדינא דבין שחיטה לשחיטה מותר לענות אמן יהא שמיה רבא וקדושה לדברי הכל ודו\"ק).
וא\"כ כשמתכוין להשלים ק' ברכות שהוא הכרח גמור מדינא דגמרא דתניא חייב אדם לברך ק' כו' (ודינו של הרא\"ש אינו דינא דגמרא, דהא קיי\"ל כר' יוסי בפרק ערבי פסחים דאוכל והולך עד שתחשך, ולא הצריכוהו לאכול סעודת שבת מיד אלא אם רצה מפסיק עכשיו וחוזר ואוכל לאחר זמן כמו לרבי יהודה ע\"ש, דעכ\"פ לרבי יהודה שרי למיעבד הכי ולא פליג רבי יוסי בהא).
ויצא דינו של של\"ה ברור לפי דעת הרא\"ש וטור וש\"ע החולקים על התוס', וכן הוא ג\"כ דעת רבינו קלונימוס ואור זרוע ודרכי משה כאן, מהר\"ם גלאנטי וספר הזכרונות ובעל כנסת הגדולה שהעתיקם, הילכך הסומך על כל הני רבוותא נגד המ\"א אין מזחיחים אותו:", + "ולא כו'. כן משמע בפרי חדש ריש סי' תרפ\"ו במה שהביא ממר בריה דרבינא. ואף שאין משם ראיה כלל, שהרי אף בשבת עצמו היה מתענה, וע\"כ צריך לומר דעונג היה לו כדר\"י החסיד, או דפליג אדרבא, או דתענית חלום הוה כמ\"ש הרשב\"א, עיין סי' רפ\"ח ותר\"ד. מכל מקום בתוספות סוף פ\"ג דעירובין מבואר דבני בי רב תענית רשות הוו יתבי (דלא כמ\"ש הט\"ז סי' תרפ\"ו לדעת המגיד משנה, אלא כוונת המגיד משנה היא כואם תמצי לומר של הט\"ז). ודוחק לומר דאתענית צדיקים קאי, כיון שתענית זה לא הוזכר כלל בכל התלמוד, ופשיטא תענית ערב ראש חדש שנתפשט בדורות האחרונים. ואם כן קשה מתענית אסתר שנד[ח]ה ואנשי המעמד. וצריך לומר (כמ\"ש בפנים) דאיסור קל הוא ואין חוששין לו לדחות התענית לגמרי אלא לקובעו ביום אחר, ובני בי רב היו מתענים כל השבוע ולא היו חייבים לבטל תעניתם לגמרי, אבל אנשי המעמד לא רצו להתענות בו, כיון שהדבר היה תלוי ברצונם לא רצו לדחות אפילו איסור קל הזה בתעניתם, אף על פי שאם היו רוצים היו יכולים ואינן חייבים למנוע מחמת איסור קל הזה מכל מקום הם לא רצו לדחות האיסור הזה:" + ], + [ + "רגיל כו'. כן הוא משמעות לשון סדר היום שבמג\"א. ומ\"ש אח\"כ או שלומד כו' היינו אפילו אם אינו רגיל בזה בכל יום. דאין לומר דהיינו אפילו דבר שאין קצבה, דא\"כ למה מנע לימוד הישיבה הרי לומד עם רבים. ודוחק לומר דלומד עם רבים היינו מלמד לרבים ולימוד הישיבה היינו הישיבה שלומד בחבורתא והם אינם צריכים להכין, דא\"כ למה אין קובעין ישיבה בקושטאנדינ\"א. ודוחק לומר דכנסת הגדולה וסדר היום פליגי אהדדי:", + "אפילו מי כו'. עיין בריש פ\"ב דקידושין דלגבי קידושי אשה מצוה בו יותר מבשלוחו מהא דרבא ורב ספרא, ומשמע דליכא חיובא במילתא אלא יתרון מצוה בעלמא דומיא דקידושי אשה, ועיין סי' רמ\"ט דמצוה בעלמא משכחת לה אף בדבר שמותר גמור מן הדין.
והרמב\"ם בפ' ל' שכתב חייב כו', וכן משמע מלשון הטור ושו\"ע (דלא כמג\"א), ולא הזכירו הא דרבא ורב ספרא כלל, אלא למדו חיוב זה משאר אמוראי שזלזלו את עצמם כל כך בקביעות בכל שבת ושבת מכלל דחיובא איכא במילתא כמ\"ש לקמן בסמוך, ולכן הוזקק לטעם אחר שזהו כבוד השבת ולא משום יתרון מצוה בעלמא, מדלא הזכירו בגמרא היאך היו נזהרים כן בשאר מצות אלא בשבת בלבד שנצטוינו לכבדה במאד, והיו מחבבין אותה כל כך עד שקורין אותה כלה ומלכתא שלא מצינו כן בשאר מצות, וכבוד שבת הוא מצוה בפני עצמה למר מן התורה ולמר מדברי קבלה. אבל בשאר מצות לא נצטוינו אלא שלא יהיו בזויות עלינו, וגם זה אינו נחשב למצוה בפני עצמה. ועוד דכל מי שתורתו אומנתו וגריס בה יממא ולילי כהני אמוראי אי אפשר לו לקיים כלל יתרון מצוה זו דמצוה בו יותר מבשלוחו, שהרי אסור לו להתבטל מתורתו לעשות מצוה שאפשר לעשותה ע\"י אחרים כמ\"ש בי\"ד סי' ר\"מ, ואפ\"ה כולהו הני אמוראי ביטלו תורתן בכל שבת ושבת, מכלל דחובת הגוף היא להתעסק דוקא בעצמו משום שזהו כבודו של שבת כמ\"ש הרמב\"ם. וכיון שהטעם הוא משום כבוד שבת די בדבר אחד לבד כמ\"ש הטור ושו\"ע שבזה ניכר כבודו.
ורבא ורב ספרא בכל שבת ושבת בודאי היו נזהרין לעשות דבר אחד כיון שהוא חיוב גמור, אלא שכשנזדמן רישא לרבא ושיבוטא לרב ספרא כדפרש\"י, מתוך שמין זה היה חביב עליהם והיה להם ענג ממנו כיון שבו הם מקיימין מצות ענג שבת לכן בו היו מתעסקין בעצמן, ולא היה די להם בתיקון דבר אחר שהיו מתעסקין בו בשאר שבתות, אף על פי שבעסק ההוא היו ג\"כ יכולין לצאת ידי חובתן, מכל מקום בחרו העסק במין שמקיימין בו מצות ענג, לפי שרצו לקיים עוד יתרון מצוה דהיינו מצוה בו יותר מבשלוחו, ואותו יתרון מצוה בודאי שראוי לעשותו ביתרון גוף המצוה דהיינו תיקון המין שמתענג בו יותר. ושפיר דייק תלמודא מינייהו דמצוה בו כו', דאי משום חיובא להתעסק בעצמן כמ\"ש הרמב\"ם עבדו הכי, וכשלא נזדמן להם רישא ושיבוטא נתעסקו בדבר אחר, א\"כ גם כשנזדמנו להם למה בחרו דוקא בהם ולא באותו דבר שהיו רגילין להתעסק בשאר שבתות. ומכאן יצא להטור ושו\"ע דבדבר אחד סגי, דאל\"כ לא דייק מידי ודו\"ק:" + ], + [ + "פרקמטיא כו'. עיין מג\"א סק\"א. ואף שראיה שניה סתורה מדברי עצמו בסק\"[ד], ובסי' רנ\"ו ג\"כ דבריו סותרין זה את זה לכאורה, מכל מקום ראיה ראשונה קיימת. דבסוף פ\"ק דשבת פירש\"י דמצור לצידון מהלך יום, וא\"כ הגיעו שם קרוב ללילה והסתחרו שם עד תקיעה שניה שהיא שעה קודם צאת הכוכבים, או אפילו עד סמוך לבין השמשות כמ\"ש לקמן בסמוך. ומכל שכן למ\"ד מנחה גדולה, אי אפשר לומר כלל דהגיעו לשם קודם מנחה גדולה הרבה שהיה להם שהות להסתחר קודם מנחה גדולה, דא\"כ מאי רבותא אשמעינן ברייתא דשרי להפליג כיון שאין שם מהלך חצי יום. והוא הדין למ\"ד מנחה קטנה שרי, דבהא לא פליגי. ואף שראיה זו היא לפירוש רש\"י, ולא לפירוש הרמב\"ם שנתבאר בסי' רמ\"[ח], ורש\"י ס\"ל מנחה קטנה, מכל מקום הטור דס\"ל מנחה גדולה ס\"ל כפירוש רש\"י ולא כפירוש הרמב\"ם, מדלא הביא זה בסי' רמ\"ח ודו\"ק. וגם לרש\"י דס\"ל מנחה קטנה ע\"כ צריך לומר דעובדא דבני בישן מיירי דוקא לאחר מנחה קטנה, לפי מ\"ש הר\"ן בריש פ\"ד דפסחים דבשאר ערב יו\"ט ושבתות אף אם נהגו באיזה מקומות לאסור מלאכה קודם המנחה אינו כלום ע\"ש.
וגם ראיה שניה עולה יפה למ\"ד מנחה גדולה. דלדידיה צריך לומר דתקיעה שניה היתה במנחה קטנה להבטיל העיר ממלאכות המותרות, כגון שצריך לו השכר להוצאת שבת כמ\"ש הט\"ז, או מלאכה שהיא לצורך השבת אלא שהן מלאכות שיש בהן עסק רב ויש לחוש בהן דילמא אתי לאמשוכי, כמ\"ש המג\"א סי' רל\"ב לענין תפלת המנחה שזמנה עד צאת הכוכבים ואפ\"ה ממנחה קטנה ואילך אסורין מלאכות אלו, והוא הדין לענין שבת. והמתירים מלאכות המותרות ע\"כ מיירי בכהאי גוונא דליכא למיחש דילמא אתי לאמשוכי, דאל\"כ מאי שנא מתפלת המנחה. או אפשר דתקיעה ב' היתה חצי שעה קודם זמן קבלת שבת, דאז פשיטא דיש לאסור אפילו מלאכות המותרות אם יש לחוש בהן דלמא אתי לאמשוכי, כמו שאסרו אותן ואת האכילה חצי שעה קודם זמן תפלת המנחה וערבית. ולפי שזמן קבלת שבת חצי שעה לכל הפחות קודם צאת הכוכבים כמ\"ש רמ\"א סי' רנ\"ו, דהיינו מעט קודם בין השמשות, שהוא כמו שליש או רביע שעה עיין סי' תנ\"ט, להוסיף מחול על הקדש, עיין מג\"א סי' רס\"א, לכן כתב המג\"א בסי' רנ\"ו דעכ\"פ שעה קודם צאת הכוכבים ראוי לסגור החנויות, אע\"פ שהיא מלאכה המותרת מכל מקום דילמא אתי לאמשוכי כי ראיתי גודל המכשלה כו', והיינו שראוי לעשות כן אפילו למי שירצה להקל בדברי סופרים כמאן דאמר מנחה גדולה. אבל המג\"א ס\"ל כמ\"ד מנחה קטנה, לפי שדוחק בעיניו לאוקמי ברייתא במלאכות המותרות, אלא סבירא ליה דתקיעה שניה היתה במנחה קטנה כמ\"ש בסי' רנ\"ו להבטיל מלאכות האסורות, ואפילו בכהאי גוונא דליכא למיחש דילמא אתי לאמשוכי, ולסגור החנויות משום דילמא אתי לאמשוכי שלפעמים בא שר אחד כו'. אבל שאר פרקמטיא שהיא בענין שאין לחוש בה לאמשוכי מותרת כל שיכול לגומרה קודם קבלת שבת. ותקיעה ראשונה היתה קודם מנחה קטנה, כדי שיכנסו עם שבשדות לעיר קודם מנחה קטנה ויהיה להם שהות להתעסק בצרכי שבת ב' שעות ומחצה שממנחה קטנה ואילך כמו בני העיר, דהא מהאי טעמא אסרו המלאכה ממנחה קטנה ואילך.
אבל להטור דס\"ל מנחה גדולה אי אפשר לומר כן, שהרי כתב בסי' רנ\"ו דתקיעה ראשונה היתה במנחה, וגם אין סברא כלל לומר דתקיעה ראשונה היתה הרבה קודם מנחה גדולה. ומלשון הרמב\"ם שכתב בהל' יו\"ט פ\"ח שלא יעשה מלאכה בערב יו\"ט מן המנחה ולמעלה כמו בערב שבת, ובהלכות שבת לא הזכיר כלום אלא כתב השש תקיעות בסוף פ\"ה, וסיים שם דתקיעה ראשונה במנחה, משמע קצת דאיסור מלאכה אפילו בעיר נמשך מתקיעה ראשונה ואילך, שהרי לא הזכיר שדה בהל' יו\"ט. וגם בברייתא ריש פרק מקום שנהגו לא הוזכר שדה, והוא תלאה בתקיעות. וסתם מנחה בלשונו היא מנחה קטנה כמבואר מדבריו בהל' תפלה, וכדמוכח מהא דסתם גבי ערב פסח ע\"ש, ודומיא דלא יאכל מן המנחה ולמעלה שבפ\"ו מהל' יו\"ט דהיינו מנחה קטנה. וצריך לומר דתקיעה שנייה להבטיל העיר ממקח וממכר, כדפירש הר\"ן לפי נוסחא שלפנינו אם אין בה חסרון. ולפי זה אין בנו כח לסגור החנויות אף למ\"ד מנחה קטנה, עד חצי שעה קודם זמן קבלת שבת כמ\"ש בסי' רנ\"ו:" + ], + [ + "אם ייחד כו'. עיין מג\"א שכתב ועיין מ\"ש סי' רמ\"ו ס\"ב דבשאלה יש להקל כו', וע\"כ צריך לומר דמיירי בעיר המוקפת חומה כדמסיק, דאם לא כן אינו ענין כלל למ\"ש בסי' רמ\"ו ס\"ב. ואם תמצי לומר שדעתו כאן להקל בשאלה בייחד לו מקום בכל גוונא, מכל מקום לא קאי הכי. שהרי כאן פירש טעם האיסור דהא מכל מקום הרואה כו', ואם כן מדינא אסור, ובס\"ק ה' פירש הטעם שלא להרגיל כו', וגם חזר שם לכתוב דעת המתירין כפי משמעות הגהות מרדכי דלא כמשמעות לשונו בס\"ק ג'. וע\"כ צריך לומר שבס\"ק ג' ד' כתב טעם ההיתר והאיסור לפום מאי דמשמע לכאורה במרדכי עיין שם, ולכן אפשר שהיקל בשאלה כדעת המתירין, אבל במכירה גם המתירים מודים, דאף שנעשו חפצים של עכו\"ם וליכא למיחש למראית העין דהוצאה כמ\"ש המג\"א ריש סי' שכ\"ה, מכל מקום יש לחוש שיאמרו שבשבת מכרו לו. אבל לאחר העיון בהגהות מרדכי (ע\"ש) חזר וכתב ס\"ק ה' טעם האוסרין והמתירין פעם ב', ולפי טעם ההוא אנן לא קיי\"ל כהמתירין בלאו האי טעמא, אלא במכירה משום דשכירות לא קניא כו' וגם בשאלה ומתנה קיי\"ל לאיסור בסימן שכ\"ה ובסי' שמ\"ז. ולכן חזר המג\"א וסיים בס\"ק ה' דאין לסמוך כלל על המתירין, ור\"ל אף בשאלה ומתנה, דומיא דסי' שמ\"ז שהביא משם דקי\"ל לאיסור:", + "לא יניחנו כו'. לא העתקתי מ\"ש הט\"ז להקל לצורך גדול, לפי דלפי מ\"ש המג\"א בסק\"ה דטעמיה דראבי\"ה המתיר הוא משום דס\"ל גבי פשט העני פטור ומותר לגמרי, א\"כ יחידאה הוא לגבי התוס' ורא\"ש ור\"ן ומרדכי בשם ר' יואל וריב\"א ושאר פוסקים שהובאו ב\"י סי' שכ\"ה, ולא סמכינן איחיד במקום רבים אפילו בדרבנן בשעת הדחק אלא אם כן יש שם ג\"כ הפסד מרובה כמבואר בכללי ההוראה, ובהפסד מרובה בלאו הכי שרי לדידן דלית לן רשות הרבים אפילו לשלוח ע\"י עכו\"ם, עיין סי' שכ\"ה דהוה ליה שבות דשבות דשרי במקום הפסד מרובה, כמ\"ש המג\"א בסי' ש\"ז, ואף מי שירצה להחמיר ברשות הרבים שלנו כהאומרים שיש לו דין רשות הרבים, מכל מקום כדאי הם המקילין לסמוך עליהם בהפסד מרובה שהמה הרבים ופשט המנהג כמותם, וכ\"ש שאין לחוש למראית העין של הבריות, ובפרט שהם נוהגים כמ\"ד דלית לן רשות הרבים ואין חוששים שהם לא ידעו מההפסד מרובה ושעת הדחק, כמו שאין חוששים שהם לא ידעו מהדרכי שלום ומאלמות הנכרי מהדבר מצוה ומהטעם שיתבאר בסמוך עיין סימן שכ\"ה:", + "יש להקל כו'. אף שהמג\"א לא היקל אלא כשיחד לו מקום, מכל מקום אף אם אירע שלא ייחד לו יש להקל כהט\"ז, שבדברי סופרים הלך אחר המיקל, ובפרט בשעת הדחק כזה. ועוד דבסי' שכ\"ה ס\"ב מבואר בהדיא דבנכרי אלם מותר אפילו לשלוח לו, וכ\"ש שאין לחוש למראית העין. ולהמג\"א צריך לומר דשאני התם דמיירי לדידן דלית לן רשות הרבים והוה ליה שבות דשבות, משא\"כ כאן יחשדו שעובר על שבות גמור של מקח וממכר. ומיהו יש לומר דגם גזירה זו של מראית העין לא עדיפא משבות, והוה ליה ג\"כ שבות דשבות. וכ\"ש לפי מ\"ש העולת שבת בסי' שכ\"ה דאפילו ברשות הרבים גמורה לא גזרו על מראית העין במקום דרכי שלום ואפילו לשלוח לו שרי ע\"ש:", + "לא גילה כו'. כן משמע בט\"ז סימן ש\"ז סק\"[ג] שכתב תחלה ואמר לו ראה שאני צריך כו' ואח\"כ כתב ואמר לו שילך לדרכו משמע אעפ\"י שלא אמר לו ראה שאני צריך אלא מכיון שאמר לו שילך לדרכו הרי גילה דעתו שצריך אליו:", + "ושמא יחשדוהו כו'. הנה הבית יוסף כתב ומשמע מדברי כולם, דהיינו רש\"י ורמב\"ם ורא\"ש ותוס' וסמ\"ג וספר התרומה וסיעתם, דכל כהאי גוונא לא מינכר מילתא כו'. וכוונתו משום חשדא (כמו שכתבתי בפנים) דומיא דמחובר דבסימן רמ\"ד, שהרי הרמב\"ם לא הזכיר בפירוש אלא דין המחובר, וברש\"י מבואר כן בהדיא, אלא שפירש טעם החשד שיאמרו שבשבת נתן לו (וכן כתבתי בפנים גבי חלוקים שאין דרך לכבס על ידי שכירי יום), והתוספות והרא\"ש וסיעתם פירשו גבי מחובר משום שכיר יום, משום דמיתסר אף שראו אותו עוסק בבנין מערב שבת. ולדינא תרוייהו איתנהו כל חדא היכא דשייכא. והוא הדין לבתוך ביתו שג\"כ הטעם משום חשדא דומיא דמחובר. דאם יש שם טעם אחר לאסור כמ\"ש לקמן, וע\"כ צריך לומר דאותו טעם משכחת לה גוונא דלא שייך במחובר, כגון שאין המלאכה נעשית אצל דירתו של ישראל שאין הישראל רואהו ולא יודע ממנו כלום בשבת (וגם לא מינכרא מילתא שהיא מלאכת ישראל, אי תמצי לומר שכן הוא כוונת הב\"י ולא משום חשדא), דאל\"כ למה לי טעמא דחשדא גבי מחובר הלא כל מחובר הוא ברשות הישראל כמ\"ש התוס' ורא\"ש וסמ\"ג וספר התרומה, וגם היכי שרינן בגמרא בחוץ לתחום, וא\"כ היאך הוכיחו התוס' ורא\"ש וסמ\"ג וספר התרומה דרבי שמעון בן אלעזר אוסר אפילו בסיתות אבנים, וכן פסק בטור ושו\"ע, משום דמחובר ממש לא הוה פליגי רבנן דהא ברשות ישראל הוא, דלמא רבי שמעון בן אלעזר מוסיף לאסור במחובר כהאי גוונא דלא שייך טעמא דאיסורא דגבי בתוך ביתו, אלא ודאי דזה אינו. וכן כתב בהדיא בט\"ז ריש סי' רמ\"ד.
ועיין שם שאוסר אפילו עושה בשבילן מהאי טעמא, כדעת רבינו שמחה החולק על ספר התרומה (שהובא לשונו גם במרדכי ובהגהות מרדכי פ\"ק) כמבואר בהגהות מיימוניות פ\"ו. ולפי זה מ\"ש הטור ושו\"ע סוף סי' רע\"ו דמותר למחות כו', משמע דאין צריך למחות, ומיירי בבית ישראל כמפורש בראש דבריהם, וכן כתב הט\"ז סוף סי' דמותר אפילו להשתמש לאורה כשמדלקת להדחת כלים וכל שכן שאין צריך למחות, וכן כתב בהדיא בהגהות מרדכי סוף פ' ט\"ז בשם הרא\"ם דנכרי העושה מדורה לעצמו בבית ישראל אין צריך למחות, צריך לומר דשאני נר ומדורה שהגוף נהנה ממלאכתו מיד בשבת עצמה, וא\"כ כשעושה בשביל עצמו ומשתמש לאור נרו ומתחמם כנגד מדורתו ניכר הדבר שעשאה בשביל עצמו וליכא מראית העין. ואם עשאה בשביל ישראל צריך למחות בלאו הכי, כמ\"ש הב\"י סי' רע\"ו בשם הכלבו בשם הר\"ם. ומסתימת לשונו שם משמע דהטור שם ושאר פוסקים שהביא ב\"י שם בסמוך שכתבו ומותר למחות, דמשמע דאין צריך, מיירי כשעושה בשביל עצמו. ולא כשעושה בשלו כמ\"ש רמ\"א, שהרי המרדכי שהביא ב\"י שם מיירי בכיבוי נר ומדורה של ישראל, דהאיך יכול למחות כשמכבה שלו. ועוד דבהגהות מיימוניות פ[י]\"ב מבואר בהדיא דמיירי בעבדיו המכבים נרותיו. ומכל מקום גם זה דוחק בלשון המרדכי והגהות מיימוניות ע\"ש.
והאמת יורה דרכו, דהמרדכי כתב כן בשם הר\"ם רבו, דהיינו מהר\"ם מרוטנבורג רבו של הרא\"ש והגהות מיימוניות כנודע, ואינו הר\"ם שבכלבו שהגיה עליו הר\"פ, אלא מהר\"ם לשיטתיה אזיל שכתבו הגהות מיימוניות בשמו בפ\"ח, הובא ב\"י סוף סי' ש\"ה, דכשהנכרי עושה מעצמו לא דמי למתניתין דאין נותנים עורות, ור\"ל דלא בעינן קצץ ושלא יעשה בביתו כי התם, ודעתו כמ\"ש תלמידו הרא\"ש סוף פ' ט\"ז דכשהנכרי עושה מאליו אדעתא דנפשיה קעביד אע\"ג דלא קצץ כמו נכרי שבא לכבות, וכן כתב הרשב\"א שבב\"י סי' ש\"ד. ולא ס\"ל למהר\"ם חילוקו של ר' שמחה שבהגהות מיימוניות והגהות מרדכי בין דליקה דאין צריך ליטול רשות מישראל ובין מבעיר מעצי ישראל, כמ\"ש מג\"א סק\"ט, ולכן התיר גבי גבינות. ואף דמסתמא עושות בבית הישראל, דאין כאן מראית העין, שכל הרואה אותה עושה מאליה (וכן משמע מהא דאין מביאין כלים מבית האומן אפילו ע\"י גוי מפני מראית העין, וכשהאומן מביא מאליו אין כאן מראית העין) יודע דאדעתא דנפשיה קעבדא, שיודעת שלא תפסיד כדפרש\"י גבי דליקה (ואם היא שפחתו השכורה לו צריך לומר דס\"ל כרא\"ם שבהגהות מרדכי, דמתיר גבי דליקה כמ\"ש מג\"א סי' של\"ד, והוא הדין בשאר מלאכות כמ\"ש בסי' רמ\"ד בשם ספר התרומה והמרדכי. וכן דעת הגהות מרדכי והגהות מיימוניות, עיין מג\"א סי' רע\"ו ס\"ק ד. וכן משמע בהדיא בהגהות מיימוניות ריש פ\"ו. עיין במ\"ש בסי' ש\"ז. ובהא אתי שפיר טפי מ\"ש הגהות מיימוניות פי\"ב בעבדיו המכבים נרותיו. אבל להמרדכי דנקט גוי סתמא צריך לומר כמו שכתבתי. ומ\"ש בהגהות מרדכי סוף פ' ט\"ז דעושה מדורה לעצמו, היינו בעבדו שגופו קנוי לו, כדמייתי מברייתא דכריתות ע\"ש, ובסי' ד\"ש. ועוד יש לומר דמיירי שניכר שאינה כו' כמ\"ש בש\"ע סי' ד\"ש ע\"ש בב\"י ודו\"ק), ואין חוששין למראית העין אלא כשהאמת הוא שהוא נתן לו המלאכה או אמר לו לעשותה, שאז יש לחוש שמא יתברר להם האמת (עיין מג\"א סק\"ד) שאמר לו ויחשדוהו שמא אמר לו בשבת, לפירש\"י בריש פ\"ב דמועד קטן, או שמא הוא שכיר יום לפירוש הרא\"ש וסיעתו. וכהאי גוונא צריך לומר לפי מ\"ש המג\"א ריש סי' שכ\"ה דלא חיישינן אלא בחפצים של ישראל, ומנא ידעי שהם שלו, הלא מותר ליתן כלים לכובס אע\"פ שמכבסן על גבי הנהר משום שאין ידועין שהן של ישראל כמ\"ש ב\"י בשם רבינו ירוחם, וכן כתב הריטב\"א פ\"ב דמועד קטן, וכן כתב המאור שם, ופשוט הוא בש\"ע ס\"ג ומג\"א סק\"י, לפי מ\"ש בסי' רמ\"ד ע\"ש דדוקא בספינה אסור במקום פרהסיא, אלא ודאי משום שכשיתברר האמת שהם של ישראל יאמרו שבשבת מסר לו, משא\"כ כשהאמת אינו כן לא חיישינן שיאמרו כלל שהם של ישראל. ומהאי טעמא נמי אתי שפיר מ\"ש המג\"א בסי' רע\"ו ס\"ק י\"ד דמיירי בשל נכרי ולא מיתסר משום מראית העין, אע\"ג דעושה בשביל ישראל ובביתו, וכן בס\"ק ד' שם ציין על רמ\"א דמיירי בבית ישראל ואפילו הכי לא אסר אלא בשל ישראל, אף דמיירי בשביל ישראל ע\"ש בטור וב\"י (דלא כתוספת שבת שם). ומיהו מ\"ש בשם הגהות מרדכי ואפילו בקבולת כגון ששכרו כו', אליבא דהגהות מרדכי כתב כן וליה ס\"ל דבלאו הכי אסור בשכיר שנה כמ\"ש בסי' רמ\"ג ובסי' ש\"ה ס\"ק י\"ג, ולא העתיק זה אלא לאשמועינן דבבית ישראל אסור לכ\"ע, אבל שלא בביתו הוה שרי למ\"ד דהוה כקבולת גמורה.
ובא וראה כמה נתחכם המג\"א בלשונו, שהעתיק דברי הגהות מרדכי ולא העתיקן כהווייתן. כי המעיין היטב בתשובת ר\"ש זו שבהגהות מרדכי ובהגהות מיימוניות פ\"ו שהשיב לאסור מה שהשפחות השכורות עושות מדורה בבית אדוניהם, יראה שמתחלה סתר היתר שלמדו ספר התרומה וסיעתם שהביא ב\"י סי' שכ\"ה דנכרי העושה מאליו אדעתא דנפשיה קעביד מהא דנכרי שבא לכבות כו' (דמיירי אף שניכר כו' כמ\"ש בסי' ד\"ש), ועל זה כתב דלא דמי לדליקה כו', וסיים דדמי לאומנים שעושים בבית ישראל שאסור אפילו בקבולת, ור\"ל דהתם נמי טעמא משום שהישראל רואה ושותק לו ואינו מגרשו מביתו, דאף דאינו יכול למחות שלא יעשה כלל בשבת כמ\"ש שם בסמוך, מכל מקום כשמניחו לעשות בביתו דמי ממש לעושה בשלו מאליו דיוכל למחות, וא\"כ כמו שבביתו אסור אע\"פ שקצץ ה\"נ כשרואה עושה מאליו דקצץ עדיף כמו עושה מאליו, וז\"ש ואין לחלק בין בחנם בין בשכר. ואח\"כ הוסיף דבחנם גרע מבשכר, דאפילו בבית הנכרי צריך למחות כשעושה בחנם אפילו עושה בטובת הנאה כדגרסינן בירושלמי כו' הדא אמרה בטובת הנאה אבל שכיר בעבידתיה עסיק, פירוש ולא יוכל למחות (ר\"ל דכיון שעל פי דין אינו יכול לכופו שלא לעשות בשבת שהקבלן מלאכה דידיה הוא לעשותה מתי שירצה, כדאמרינן בפ\"ב דמועד קטן, א\"כ אף אם ידו תקיפה עליו או שיאבה לו וישמע אליו אין צריך למחות דבעבידתיה עסיק), אלמא בחנם צריך למחות עכ\"ל. כוונתו דדוקא בשכיר שלא יוכל למחות, אבל בחנם אף שעושה בטובת הנאה שקיבל כבר או שיודע שלא יפסיד ויקבל טובת הנאה דהיינו מעליותא דעושה מאליו כדפרש\"י, מכל מקום כיון שיכול למחות חייב למחות.
והנה לפי דעתו ז\"ל דדוקא משום שלא יוכל למחות, ולהכי בבית הישראל שיוכל לגרשו מביתו אסר בירושלמי אפילו בקצץ, שפיר סיים שם דאפילו בשביל נכרי צריך למחות כשיכול, דהיינו כשעושה בשל ישראל או שעושה בבית ישראל. אבל המג\"א לא העתיק אלא תחלת דבריו, לאסור כשעושה בשל ישראל ובשביל ישראל, אף שעושה מאליו דעבד אדעתא דנפשיה שיודע שיקבל טובת הנאה בעד זה, דכהאי גוונא אוסר הירושלמי שהביאו ג\"כ הב\"י ופסקו בש\"ע. ולא קיי\"ל כחילוק מהר\"ם דלעיל, אלא כשאינו רואה או שאינו עושה משל ישראל, דבכהאי גוונא מיירי הרא\"ש הנ\"ל, ולכן חלק על הש\"ע בסי' ש\"ה (דאין סברא כלל לחלק בין דעתו על טובת הנאה שקיבל כבר ובין דעתו על מה שיקבל. ועוד דהעושה מאליו ג\"כ יכול להיות דעתו על מה שקיבל כבר כמ\"ש רמ\"א בסי' רמ\"ז סעי' ד' בהג\"ה). אבל בקבולת משמע מהמג\"א דשרי שלא בביתו, וכ\"ש כשעושה בשביל נכרי, משום דגם בביתו אין טעם האיסור משום דרואה ושותק, אלא כמ\"ש הב\"י בסי' זה דדעת רש\"י ותוס' ורא\"ש וסמ\"ג וספר התרומה דהטעם משום חשדא וכמ\"ש לעיל, מכלל דמשום רואה ושותק לא מיתסר בקבולת גמורה כגון שקצץ אע\"ג דיוכל למחות, משום דודאי עביד אדעתא דנפשיה אף שרואה ושותק, וכ\"ש כשעושה בשביל עצמו דלא כהגהות מרדכי (וכן משמע בט\"ז סוף סי' רע\"ו, דמסתמא מדלקת השפחה נר של בעל הבית להדחת כליו). וכן משמע בהדיא ממ\"ש המג\"א בסי' ש\"ז ס\"ק כ\"ט דאף כשהנכרי עושה בשל ישראל אין איסור אמירה אלא כשמגיע לו הנאה שמרבה לו שכר בעד זה ע\"ש. וכן פסק רמ\"א בי\"ד סי' רצ\"ז ס\"ד בהג\"ה. ואף החולקין שהביא הש\"ך שם לא אסרו אלא האמירה אבל לא למחות כשרואהו. וכן דעת כל האחרונים בסי' רמ\"ג גבי קבלנות דמרחץ שתלו בנוסחאות הרא\"ש וטור, ומדברי כולם משמע דכשעבד אדעתא דנפשיה שרי, אם לא משום שהישראל מרויח או משום מראית העין דמחובר ע\"ש היטב, ולא חששו כלל לעצי הישראל, דודאי השכיר שנה מסיק בעצי בעל הבית, וגם מלאכת ההסקה נעשית במרחץ של בעל הבית. ואין לומר דכיון ששכרו לכך אין צריך ליטול רשות, שהרי קבלן העושה בטובת הנאה בבית נכרי דאין צריך ליטול רשות ואפילו הכי צריך למחות. ואף דבשכירות אין צריך, מכל מקום החילוק ביניהם הוא משום דכאן יכול למחות וכאן אינו יכול, וא\"כ גבי מרחץ נמי דיכול למה אין צריך (ולרבינו שמחה צריך לומר דגם בקבלנות צריך רשות לעשות בשבת, ולהכי לא דמי לדליקה, וא\"כ הוא הדין במרחץ). אלא על כרחך צריך לומר לדעת האחרונים דהחילוק ביניהם הוא משום דבשכירות אף שרואהו ושותק דעתו על שכרו, דהא ניחא ליה טפי מניחותא דבעל הבית. וא\"כ כ\"ש כשעושה בשביל עצמו לגמרי. ומה שהניח המג\"א בסי' ש\"ה את דברי הש\"ע שם סעיף כ\"א בצ\"ע, היינו משום דהתם מיירי שעושות בשביל אדוניהם ע\"ש בב\"י, וגם מסתמא עושות הגבינות בבית אדוניהם. ומיהו כל זה כשעושה בשל ישראל, אבל כשעושה בשלו אף בשביל ישראל ובבית ישראל אין צריך למחות, כמ\"ש המג\"א סי' רע\"ו. ואף מלשון הגהות מרדכי והגהות מיימוניות שהעתיק בסי' ש\"ה סקי\"ד משמע דאף בבית ישראל לא מיתסר אלא בשל ישראל. ואף שבהגהות מיימוניות והגהות מרדכי סיימו להחמיר אף בשלו, לא קיי\"ל הכי, משום דספר התרומה ומרדכי והגהות מרדכי פרק קמא והר\"ם שבהגהות מרדכי סוף פ' ט\"ז וטור ושו\"ע סוף סי' רע\"ו הנ\"ל ושאר פוסקים שבב\"י שם פליגי עליה, עכ\"פ בעושה משלו לפי דעת המג\"א. והוא הדין בעושה מדורה ומדליק נר בשביל עצמו בשל ישראל בבית ישראל, כמשמעות הטור ושאר פוסקים לפי דעת הב\"י והט\"ז סוף סי' רע\"ו וכמ\"ש לעיל. אבל במלאכה אחרת אין להקל נגד הט\"ז ריש סי' רמ\"ד, אע\"פ שספר התרומה מתיר, וכן משמע בהגהות מיימוניות שאין מסכימים עם ספר התרומה בזה ע\"ש:", + "אלא כשאין מגיע כו'. עיין במ\"ש בסי' רמ\"ד שיש שני מיני ריוח ריוח שרכושו מתרבה וריוח מלאכה זו גופה. הראשון נזכר לאיסור בדברי הרא\"ש, על כל פנים לענין ליתן לו בערב שבת, ובזה ודאי לא חלק הט\"ז, דבסימן רמ\"ו קיי\"ל כהרא\"ש בהא. אבל בריוח מלאכה זו גופה שלא נזכר אלא בהשגת הראב\"ד פ\"ו, דלאחר שבת יעשה עוד בלא\"ה ויפסיד מלאכה זו לגמרי אם לא יעשה אותה היום, וכן כתב מהר\"י אבוהב בסי' רמ\"ג ע\"ש בב\"י. והב\"י שם ובסי' רמ\"ד שכתב האיסור במרחץ משום מראית העין מכלל דלא פסיקא ליה מלתא לאסור בשביל כך כיון דקעביד אדעתא דנפשיה, וכן כתב הט\"ז בסי' רמ\"ג. ודעתם בזה דלא כהראב\"ד אלא כהרמב\"ם, דהם לא פירשו ברמב\"ם כמ\"ש המג\"א כדרך השרים כו', דלדעתו כולי עלמא מודו במשתרשא ליה דאסור ולא פליגי אלא אי מיקרי משתרשא ליה ע\"ש, אבל הב\"י וט\"ז לא פירשו כן, דוק בלשונם שם ותשכח דהכי הוא. אלא שהב\"י ספוקי מספקא ליה, ולפי ספיקו דאפשר דהרמב\"ם מודה בשכיר שנה צריך לומר כפירוש המג\"א, אבל הט\"ז אפשר דפשיטא ליה דלא כרמ\"א שם. והשתא אתי שפיר מ\"ש בסי' ש\"ז סק\"[ג] דאסור שיאמר לו שילך לדרכו במוצאי שבת מיד, דמשמע כשאינו אומר לו כן שרי, אף שהאמת כן הוא שילך במוצאי שבת מיד ויטול ממנו מעותיו אם לא יקנה, או שאף אם יקנה אח\"כ לא יהיה לו חפץ במקחו לאחר זמן כשיחזור מן הדרך, דעל כרחך מיירי בכהאי גוונא, דאל\"כ היאך יבין הנכרי לקנות בשבת דוקא, הלא אינו אומר אליו כלל שצריך במוצאי שבת מיד, כמ\"ש שם לעיל בסמוך, וא\"כ משתרשא ליה מלאכה זו גופה ואפ\"ה שרי. וכן משמע ממ\"ש בסוף סי' ש\"ה בשם חמיו דבשכיר שנה שרי. עי' שם במג\"א שהקשה על זה מסי' רמ\"ד ס\"[ה] בהג\"ה, אבל לפי מה שנתבאר דהט\"ז חולק על רמ\"א לא קשיא מידי.
ומיהו זהו דוחק גדול לומר דהט\"ז יחלוק בבירור על רמ\"א ולא יזכיר מחלקותו באותו פרק באותו מקום שהגיה רמ\"א, ובפרט שציין באותו מקום וכתב שם מה שהיה נ\"ל לחדש ולא זכר חידוש זה דלא קיי\"ל כרמ\"א שסתם דברו בלי שום חולק. וממ\"ש בסי' רמ\"ג אינו ראיה, דשם מפרש כוונת הב\"י דיש לדחות דברי מהר\"י אבוהב, אבל אנו נמשכין אחר רמ\"א, ולא הוצרך לזכור זה שם שאין שם מקומו. ומסי' ש\"ה אין ראיה דאין כוונתו להתיר שלא יצטרך למחות, כדמשמע מהמג\"א שם, שהרי אף מהר\"ם המחמיר לקנות החלב, מתיר אפילו לומר לכתחלה כמבואר בהדיא במרדכי סוף פרק כ\"ד ע\"ש, אלא משום שאמירה זו דחויה היא ולא הותרה, שצער בעלי חיים דוחה שבות דרבנן, הילכך כל מאי דאפשר עבדינן, דהיינו שיקנה החלב כדי שיהיה טורח בשביל עצמו, שאף שהותרה אפילו האמירה מכל מקום כיון שאפשר שיעשה בשביל עצמו למה יעשה בשביל ישראל, יעשה בשביל עצמו כדי להקל איסור האמירה, שנעשה כאומר לו עשה מלאכתך, כמ\"ש בהגהות מרדכי סוף פ\"ד לענין לקצוץ לנכרי בשבת לדבר מצוה שיעשה בו ביום דשרי לדעתו, ובלא קציצה אסור דקעביד אדעתא דישראל ע\"ש, אבל אם באמת עושה בשביל עצמו כגון שכיר שנה דקעביד אדעתא דנפשיה כמ\"ש ספר התרומה ורא\"ם, ואף להאוסרין אין טעם האיסור משום שהוא מתכוין לטובת הישראל בלבד, דא\"כ בלא ריוח הישראל נמי ליתסר כמו בקבלנות ולא קצץ, אלא ודאי הטעם הוא משום דכיון שיש ריוח להישראל ולו אין ריוח מחזי כשלוחו, כמ\"ש בסי' רמ\"ד, א\"כ אין לאסור כאן שהשליחות עצמה מותרת. ובמ\"ש בסי' ש\"ז יש לומר (כמ\"ש בפנים) דבההוא אפילו המג\"א מודה כיון שגם להנכרי יש ריוח, וע\"ש בסי' רמ\"ד.
ואיך שיהיה כוונת הט\"ז בסי' ש\"ז אין לנו להקל נגד רמ\"א סי' רמ\"ד ס\"[ה], כיון שהט\"ז לא חלק עליו שם בפירוש, ובפרט שהמג\"א הסכים לאיסור. ואם משכחת גוונא דאית ביה שעת הדחק בלאו הכי יש לסמוך על ספר התרומה וסיעתו כמו לענין דליקה בסי' של\"ד, ע\"ש במג\"א ס\"ק ל' ובסוף סי' רמ\"ז. ומיהו ממ\"ש המג\"א בסי' זה ס\"ק ח' אין קפידא כו' משמע דבלא\"ה אסור אפילו להרא\"ש בד' וה', ובסוף סי' רמ\"ז גבי שכיר שנה שרי בד' וה', מכלל דהכא חמיר משכיר שנה כיון שאין המלאכה יכולה להגמר אלא אם כן תיעשה גם בשבת, משא\"כ בשכיר שנה שמלאכה זו יכולה להעשות אף בחול אלא שיפסיד מלאכה אחרת, א\"כ אפשר אף שספר התרומה וסיעתו מודו הכא, וצ\"ע:", + "ומכל מקום אם רואה כו'. דוקא רואה אבל יודע אין צריך למחות אפילו כשלא קצץ כשנתן לו בד' וה', דאל\"כ האיך מותר לשלוח אגרת בד' וה' הא ודאי לא יעמוד בשבת באמצע הדרך. וכן כתבו בהדיא בעולת שבת סי' זה ס\"ג ובט\"ז ריש סי' רמ\"ח ופשוט הוא. ועוד דמשנה שלימה שנינו נכרי שבא לכבות אין אומרים לו אל תכבה, אע\"ג דהוה ליה כעושה בטובת הנאה כמ\"ש לעיל. דאם אין היתר בערב שבת בטובת הנאה אלא כשאפשר שלא יעשה בשבת א\"כ מה הפרש יש בין טובת הנאה ללא קצץ, ממ\"נ אם תולין להקל שלא יעשה בשבת אף בלא קצץ לישתרי ואם יעשה אף בטובת הנאה אסור, אלא ודאי דזה אינו, דכל שאינו רואהו עביד אדעתא דנפשיה, כדמשמע בהדיא בהגהות מרדכי הנזכר לעיל, ומשמע שם (עמ\"ש לעיל) שהכל תלוי במה שהנכרי רואה מדעת הישראל שאינו מוחה בידו שעושה בלא רשותו, ולהכי בדליקה שאין צריך רשות קעביד אדעתא דנפשיה. וגבי קבולת בבית נכרי, צריך לומר דמכל מקום לעשות בשבת בשל ישראל צריך רשות (כמ\"ש בפנים). ואפשר דאף שאינו רואהו ממש אלא שהנכרי יודע בבירור שהישראל יודע מעשייתו בשבת ויכול למחות בו בקל כגון שעובד סמוך לביתו ואינו מוחה בו א\"כ גלי דעתיה דניחא ליה ואדעתיה קעביד, ואפשר דלא אמרינן דעביד אדעתיה אלא אם כן רואהו ממש שאז מה שהוא עושה בשעת ראייתו אותו הוא מתכוין שתהא לרצון לפני הישראל הרואהו וצ\"ע.
ומיהו כל זה כשיכולה המלאכה להעשות בחול, דאז אע\"ג דלא קצץ דלא עביד עיקרא דעבידתיה אדעתא דנפשיה, מכל מקום מה שעושה בשבת עביד אדעתא דנפשיה להשלים קבלנותו שכבר קיבל ונתחייב לעשות, להכי אין צריך למחות כשאינו רואהו כשנתן לו בד' וה' להרא\"ש וסיעתו. אבל כשאי אפשר לה להעשות בחול בגלל הישראל אזי מקרי עשיית השבת בשבילו אע\"ג דקצץ, וצריך למחות אף שאינו רואה, כדמשמע מלשון המג\"א סי' רמ\"ד ס\"ק א', דהתם מיירי בצנעה בביתו של נכרי ולא נזכר שם כלל שרואה אותו. ואף שנותן לו בד' וה', כמ\"ש המג\"א בסי' זה ס\"ק ח' לענין ליתן לכתחלה, וכ\"ש לענין למחות כמבואר בס\"ק ט'.
ואפילו כשאפשר לה להעשות בחול אלא דמשתרשא ליה עשייתה בשבת להראב\"ד וסיעתו צריך למחות אף שאינו רואהו, שהרי ברמב\"ם לא נזכר כלל שרואהו ואפילו הכי השיג הראב\"ד. ואף אם מסר לו המלאכה בד' וה' אוסר הראב\"ד, שהרי ברמב\"ם לא נזכר כלל ערב שבת ואפילו הכי השיג עליו. וכן משמע מסתימת האחרונים בסי' רמ\"ד ס\"[ה]. וכן משמע ממ\"ש הב\"י סי' רמ\"ג בשם מהר\"י אבוהב, והסכים עמו המג\"א לאסור משום ריוח הישראל, והצריכו למחות כל השבתות של שנת שכירותו, ולא די בשבת הראשון אם שכרו בערב שבת ההוא. וכן משמע ממ\"ש רמ\"א בדרכי משה סי' זה דהרמב\"ם מיירי כשלא נתן לו כלום ואפילו הכי אוסר הראב\"ד בכל שבתות השנה, ופסק רמ\"א כדבריו בשכיר שנה בסתם ולא פירש כשנתן לו בכל ערב שבת וערב שבת. אלא ודאי דלא דמי לאיגרת בסוף סי' רמ\"ז, דכשנותן לו בד' וה' אע\"ג דמשתרשא ליה לא גרע מלא קצץ כלל דשרי בד' וה' כיון שאינו רואהו, משום דכיון שקיבלה להוליכה למחוז חפצו נעשה עכשיו עליה כקבלן, שעשייתו בשבת היא אדעתא דנפשיה להפטר מחיוב שקבל על עצמו להגיע האגרת למחוז חפצו, ואם ילך בשבת וישלים קבלנות זו לא יצטרך להשלים זה בחול, וכיון שמצד הישראל היתה יכולה להעשות בחול א\"כ עשיית השבת אינה בשבילו. משא\"כ במרחץ, שאף אם יעשה בשבת לא יפטר בזה משום קבלנות, שאף שלא היה עושה בשבת לא היה מצטרך לעשות זה בחול, א\"כ עשיית השבת היא בשביל הישראל שיש לו ריוח ממנה ולא להנכרי. וכן בסי' רמ\"ד ס\"[ה] לא מיירי כלל כשנתן לו קבולת בד' וה', דהא לא אצטריך לאשמעינן דשרי, דהא כתבו בפירוש בסי' רנ\"ב. וכי סלקא דעתך מפני שהוא שכיר שנה גרע מנכרי דעלמא דלא קצץ, ומהאי טעמא שרי בסוף סי' רמ\"ז גבי איגרת, משום דלא גרע מנכרי דעלמא דלא קצץ כלל. דאף דגבי שכיר משתרשא ליה, מכל מקום הוא עביד אדעתא דנפשיה, כמ\"ש ספר התרומה ורא\"[ם]. ומ\"ש המג\"א סי' רמ\"ג ואין לומר דעביד כו', היינו שאין לו ריוח ולהישראל יש ריוח ומחזי כעושה בשבילו כמ\"ש בסי' רמ\"ד ע\"ש. והתם אף דמכל מקום עביד אדעתא דנפשיה צריך למחות בכל גווני, משום שאינו משלים ופוטר מעליו חיוב קבלנות בעשייה זו שבשבת, שקבלנות שקיבל בתחלת שנתו אינה נשלמת עד סוף שנתו, וגם אינה מתחלקת לחלקים שנאמר שפטר חלק ממנה, שאף אם לא היה עושה היום לא היה עושה למחר כפליים.
וחילוק זה שבין משלים קבלנות לאינו משלים הוא מוכח בהדיא מדין מוכר מנעלים בשבת בעיר שרובה ישראל שכתב המג\"א בס\"ק ט\"ו, או מיני מאכלים ביו\"ט, שאסור אפילו על דרך היתר מכירה בשבת, ואפילו שנותן לו משכון דודאי עבד אדעתא דנפשיה לקבל המשכון מיד והמעות למחר ואפ\"ה אסור, ואילו בקצץ מותר גבי מנעלים, או גבי מאכלים אם דמו למנעלים כמ\"ש המג\"א ריש סי' תקט\"ו, ואף דבתרווייהו אדעתא דנפשיה קעביד, ע\"כ צריך לומר שהחילוק ביניהם הוא משום שזה עושה להשלים קבלנותו וזה עושה מאליו בלא קבלנות. ולא דמי כלל למ\"ש מהר\"ם דקבולת גרע מעושה מאליו כמ\"ש לעיל, משום דכשעושה מאליו עביד לגמרי אדעתא דנפשיה. וכן משמע בסי' שכ\"ה במג\"א ס\"ק ל\"א ע\"ש ודו\"ק:", + "אינו עושה בפרהסיא כו'. עיין במ\"ש בסי' רמ\"ד.
ואין להקשות על עיקר דינו של המג\"א ממ\"ש בדרכי משה, דהרמב\"ם מיירי שלא נתן לו כלום ואפ\"ה בעינן קצץ, דזה אינו, דהדרכי משה כתב כן על הסיפא בשוכר לזמן ושם לא נזכר קצץ, וברישא ודאי מיירי כשעושה משל ישראל אף להדרכי משה:", + "נרו בשבת. עיין במ\"ש לעיל:", + "מפני מראית כו'. כן הוא בהדיא בנימוקי יוסף ובב\"י ובמג\"א סי' תקל\"[ד] ע\"ש בדרכי משה ובר\"ן סוף פ\"ד דפסחים. אלא שבב\"י כאן לא כתב כן להר\"ן, והעולת שבת כתב כן בשם הב\"י, לכן השיג עליו המג\"א, אבל באמת גם להר\"ן היא מפני מראית העין כמ\"ש סוף פ\"ד דפסחים. ועיין בב\"י דלפירש\"י שרי גם בשבת לצורך שבת א\"כ אין לומר בענין אחר לדידן דקיי\"ל לאסור אלא כמ\"ש:", + "ומכל מקום השמן כו'. המג\"א כתב כן בפירוש הש\"ע, אם כן ודאי אין דעתו למ\"ש הרא\"ש, שהרי בב\"י פסק כרי\"ף ורמב\"ם, וכמ\"ש הר\"ן ומגיד משנה. וגם בש\"ע לא העתיק כלשון הטור ודוקא שנידוכו כו' גבי בוסר ומלילות. וגם ממ\"ש המג\"א ליכא חיוב חטאת משמע דאיסורא איכא, ולדעת הרא\"ש וטור לא משכחת לה כלל, דבמחוסרין שחיקה יגמור בידים לדעתם כמ\"ש המג\"א בס\"ק י\"ט ע\"ש:", + "הבוסר כו'. עיין מג\"א מ\"ש גבי מלילות. צ\"ע מסי' שי\"ט ס\"ו בהג\"ה דיכול להוציא הפרי מהאגוז בעודו בקליפתו הירוקה ולא חשיב מפרק, הכי נמי בנידון דידן כיון שבלא השבלים אין בו משום מפרק מה שסוחט המוהל מהחטה, שלא חייבה תורה אלא בזיתים וענבים, א\"כ אף שסוחטה בעודה בשבולת אין בה משום מפרק. ואף אם תימצי לומר דשאני התם דמיפקד פקיד הפרי בקליפה, מכל מקום צ\"ע הא לא מיקרי משקה אלא היוצא מזיתים וענבים ואוכלא דאפרת הוא, עיין במ\"ש בריש סי' ש\"ך. ואף לפי פירש\"י דזיתים וענבים היינו טעמא דמחייב עלייהו משום דאורחייהו בהכי, אבל בלאו הכי אע\"ג דמפרק לא מחייב, א\"כ גבי מלילות צריך לומר נמי דאורחייהו בהכי, וזה ממש כמ\"ש התוס' דקיימי לסחיטה, וכן גבי בוסר, ואפשר דהוא הדין שום. ועוד צ\"ע דלא דמי כלל לזיתים וענבים שרובן לסחיטה כדפירש\"י שם דף קמ\"ג, אבל הני דמו לתותים ורמונים, עיין מג\"א סי' ש\"ך.
ועיקר תמיהתו לא קשיא מידי, דהא תותים ורמונים היוצא מהן אסור כמ\"ש בסי' ש\"ך, וע\"כ צריך לומר גזירה משום זיתים וענבים וכולה חדא גזירה היא, כדאיתא בריש פ\"ק דביצה. ואינך אמוראי לא פליגי על רבי יצחק אלא בביצה דלאו משקה היא כמו שכתב הרא\"ש שם, וכן משמע בהדיא בגמרא ופירש\"י שם ד\"ה אם לאוכלין. משא\"כ כשריסקן מבעוד יום אף בזיתים וענבים לא גזרו בכהאי גוונא. וכן הוא בהדיא בריא\"ז סוף פ\"ק עיי\"ש אלא שיש שם חסרון וטעות סופר (וצ\"ע):", + "הפסד כו'. מלשון רמ\"א שכתב כמו שנתבאר בסי' רמ\"ד משמע שצריך הפסד מרובה כי התם. ולכאורה העולת שבת הקשה יפה, דבסי' רמ\"ד גבי מכס משמע דלא גזרו כלל למראית העין במקום הפסד מרובה, ולא משום מחלוקת הפוסקים מקילינן התם. ולדעת המג\"א שהשיג על העולת שבת צריך לומר דסבירא ליה, דשאני התם שלא יחשדוהו אלא על שבות דלית ביה מעשה דהיינו שעושה ע\"י נכרי, אבל הכא יחשדוהו שעושה מלאכה בעצמו. ולפי זה י\"ל דלא בעינן הפסד מרובה וצ\"ע:", + "מצוה על כו'. עיין מג\"א, וכוונתו דמוקצה חמיר מכרמלית כמ\"ש בסי' שי\"א, וגבי מוקצה גזרינן גזרה כדאיתא בדף קכ\"ב ובסי' שכ\"ה סי\"א. אבל אין צריך לזה דכאן אין גזרה כלל אלא ספק גמור שמא יש כבר חפץ אצלו, כיון שרגיל בזה כל ימות החול, ולא אמרינן ספק דברי סופרים להקל כיון שיכול להתברר מיד דמיא לחסרון ידיעה, ועוד שאין עושין ספק דברי סופרים לכתחלה כמ\"ש המג\"א בסי' יו\"ד ס\"ק י\"א ע\"ש:" + ], + [ + "ואם נתקרר כו' שם בתוכו כו'. אף שסיים המג\"א דבתוכו אסור, היינו להחזיר, אבל להשהות אין שום סברא כלל לחלק בין תוכה לגבה, כדאיתא בהדיא בסוגיא דף ל\"ז ע\"א עיין שם:", + "אבל בדיעבד כו'. זה פשוט לפי מ\"ש הב\"ח והמג\"א סי' רנ\"ד להקל בדיעבד בתנור מכוסה ולא שריק כדעת ספר התרומה וסיעתו, אף דרבים פליגי עלייהו כמ\"ש שם, וגם לא הוזכר דעתם כלל בשו\"ע. וכל שכן הכא שהשו\"ע עצמו ביורה דעה סי' קי\"[ג] כתב דהוא שליש בישולו, וכאן אינו אלא חומרא בעלמא משום חומרא דשבת כמו שכתב המג\"א, פשיטא דיש להקל בדיעבד כרבים החולקים על הרמב\"ם, דהיינו רש\"י ור\"ן סוף פרק קמא והרשב\"א והטור יורה דעה שם ומהר\"ם בהגהות מרדכי ושאר פוסקים:", + "תבשיל ישן כו'. כן משמע בהדיא במג\"א סוף סי' רנ\"ט והוא פשוט, דכיון דאפילו באינו גרוף דלכולי עלמא אסור על גבה שרי לסמוך, כל שכן כשהניחה על גבי קרקע דלרבי יוחנן בגמרא שרי אפילו על גבה. ואפילו להניח לכתחלה מתיר בהדיא בהגהות מרדכי בסמוך לחשכה לפי שיטתו דאסור על גבה, עיין שם היטב. ומשמעות רמ\"א בסוף סימן צ\"ע:", + "דהיינו שאם כו'. אף שבב\"י ובמג\"א מיירי בצונן, מכל מקום אפשר הוא הדין לחם לענין חזרה בסמיכה לאינו גרוף. ואפשר דשאני התם דמיירי באיסור בישול, שהרי בסמיכה לתנור שלנו שרי לגמרי כמו שכתב רמ\"א סוף סי' זה, אבל הכא מיירי בשמא יחתה ותלוי בחום התנור. וכן הוא משמעות לשון הגהות מרדכי ורמ\"א. וכן עיקר (וצריך למחוק זה בפנים):", + "הגרופה כו'. כן משמע בהדיא במג\"א שהצריך דבר המפסיק על גבה משום שאינו גרוף, ובסק\"ט כתב דרך אפשר בעלמא וכשכתב אח\"כ ומיהו כו' נסתר זה, לפי מה שכתב בסקל\"ה דהיתר תוכה הוא משום שהסירו משחשכה. ומה שכתב כיון שלא הטמינו בו היינו כי היכי דלהוי כגרוף עיין שם, משמע דבלא גרוף אסור אף שאין היד סולדת בו דבהכי מיירי רמ\"א התם בהג\"ה, וממילא משמע דלתוכה אף בגרוף אסור אע\"פ שאין היד סולדת בו אם הסירו מבעוד יום, דאם לא כן למה לי התירא דהר\"ן עיין שם. וזהו שכתב המג\"א בסוף סק\"ט ומיהו לתוכה כו' ודו\"ק:", + "ולכן טוב כו'. בודאי אין כוונת המג\"א להזהירנו על תנורים שהיו בימיהם, שהרי אינו מחדש לנו הלכה אלא למעשה בא להזהירנו, ותנור שלנו אף אותו שאופין בו יש עליו מעזיבה. אלא ודאי דסבירא ליה עיקר כהאומרים דלא מהני, שהמה הרבים. וכן כתב בהדיא בסי' רנ\"ט דלא נהגו היתר אלא כשלא הוסק עדיין עיין שם:", + "לדברי הכל אע\"פ כו'. היינו משום דהרי\"ף ורמב\"ם לא סבירא להו כלל כפירוש התוס' וסייעתם בלהחזיר כמו שכתב הב\"י, והתוס' וסיעתם פסקו כחנניה. ועיין בכללי ההוראה:", + "לדברי הכל שבחי כו'. מדברי הט\"ז מבואר דאיסור החזרה בגרוף הוא גם כן משום חיתוי. וכן משמע קצת מלשון הרא\"ש סימן יו\"ד. ואפשר דהמג\"א סבירא ליה נמי הכי, ולהכי התיר בחי. אבל לפי מ\"ש (בפנים בשם) הר\"ן דהטעם הוא משום דמחזי כמבשל לכתחלה אין להקל בחי סמוך לחשכה, אלא אם כן נאמר דלא גזרו כלל סמוך לחשכה בהנחה על גבי קרקע ואין דעתו להחזיר, ולא משמע הכי מדברי הפוסקים (ועיין רא\"ש פ\"ד סי' ב' שסותר למה שכתב בפ\"ג סוף סי' ב' וצ\"ע) ומלשון רמ\"א, עיין הגהות מרדכי. ומיהו כיון דלהר\"ן בלאו הכי שרי מתרי טעמי, חדא דלא סבירא ליה כלל לאסור מבעוד יום, ותו דגם בשבת מתיר אם סילקה משחשכה וכן המנהג, אם כן פשיטא דאין להחמיר בזה סמוך לחשכה (ולכן סתמתי בפנים):", + "אם עבר כו'. עיין מג\"א ס\"ק ל\"ז שלא התיר בדיעבד אלא כשעשה כן נכרי, ובסי' רנ\"ד סוף ס\"ק י\"א משמע שאף בישראל יש להקל דומיא דהתם, אף שיש לחלק ביניהם דהתם קעבר אדרבנן והכא אדאורייתא כמבואר מלשונו. וצ\"ע לדינא:", + "מה שמותר כו'. אף שהמג\"א למדה לכאורה מס\"ג בש\"ע, והתם לא שרי אלא בתנאים המבוארים גבי חזרה שעודה בידו ושתהיה רותחת אף לרמ\"א אם נטלה מבעוד יום, מכל מקום ממה שכתב המג\"א וכן משמע בסי' שי\"ח ס\"ח וסט\"ו מבואר דאפילו תבשיל קר שרי דבהכי מיירי התם, ואם כן הוא הדין להניחה על גבי קרקע דלא מיתסר אלא משום שמושיב לכתחלה בשבת, והתם שרי אפילו לכתחלה. וכן כתב המג\"א בהדיא סוף סי' רנ\"ט דאפילו תבשיל קר שרי בדבר המפסיק, ומשמע אפילו לכתחלה, מדלא הצריך שיסירו מהכירה משחשכה, וגם בלאו הכי כיון שנצטנן לגמרי הרי זה כמושיב בתחלה כמו שכתב המג\"א בסקל\"ו, והוא הדין לסלקא דעתך השתא אפילו בלא דבר המפסיק. ולהכי הזכיר כאן המג\"א מגיד משנה פכ\"ב, להודיענו דדמי למה שכתב המגיד משנה שהעתיק המג\"א בסקל\"ג דאפילו לכתחלה שרי התם.
והא דהכא בס\"ג בש\"ע לא התיר אלא חזרה, יש לומר כמו שכתב המג\"א סי' שי\"ח סקכ\"ו לחלק בין תבשיל חם שיש בו רוטב לצלי דהיינו שאין בו רוטב אע\"פ שנצטנן לגמרי, דבהכי מיירי התם בס\"ח והכא בס\"ה (דמהכא הקשה המג\"א, וטעות סופר נפל שם וצ\"ל בסימן רנ\"ג ס\"ה, דעל ס\"ג לא תירץ כלום, ועוד דמס\"ג לא קשיא מידי שלא התיר אלא בתנאי החזרה ושם בס\"ז לא מיירי כלל בחזרה עיין שם במג\"א סקכ\"ד. ואפשר לקיים הגירסא ולומר דראייתו מס\"ג אינה אלא להוכיח דהוה כגרופה, ואם כן אמאי אסר בס\"ז, דאין לומר משום דמניחו לכתחלה, דהא בס\"ח הכריע להקל בזה, אבל לענין גרופה אפשר דאין ראייה מס\"ח דבתבשיל קר לחממו שאינו ראוי להתבשל שם שהרי אין בו רוטב והוא קר אין לחוש לחיתוי שאף בלא חיתוי יתחמם, אבל בתבשיל חם שיש בו רוטב חיישינן שיחתה להוסיף בבישולו, ועל זה תירץ לחלק לענין לכתחלה בין ס\"ח לס\"ז וסי' רנ\"ג ס\"ג. אלא דלפי זה לשון צלי אינו מדוקדק, דבס\"ח מיירי בתבשיל אבל כאן בס\"ה מיירי באפוי ונקרא צלי).
ואיך שיהיה, מכל מקום לפי מה שהעלה המג\"א שם להקל בין בתבשיל קר בין בתבשיל חם, אם כן הוא הדין על גבי מעזיבה המפסקת או דבר אחר המפסיק על גבי תנור, וכמשמעות דבריו בסוף סי' רנ\"ט. דאף אם תימצי לומר שאף לפי מסקנת המג\"א שם בסי' שי\"ח אפילו הכי בס\"ג לא שרי אלא בתנאי חזרה, משום דתוך הקדרה הריקנית גרע טפי מעל גבי קדרה הטמונה או על גבי המיחם שעל האש, ולא מהני הקדירה הריקנית אלא לענין דהוה ליה כגרופה אבל לא לענין להושיב בתחלה, מכל מקום על גבי התנור ודאי דפשיטא דדמי טפי לעל גבי המיחם מדדמי לתוך הקדרה הריקנית. ואף אם תימצי לומר דהא דגרע טפי בקדירה ריקנית היינו משום שהיא ככירה, שהכירה הוא מקום הראוי לבישול בתחלה ואיסור הושבה בתחלה הוא משום שנראה כמבשל לכתחלה כמ\"ש רז\"ה ור\"ן, מכל מקום על גבי תנור פשיטא דאינו מקום הראוי לבישול כלל בתחלה ודמי ממש למיחם שעל האש, אם לא משום הכירא כמו שכתב המג\"א:", + "ואפילו לכתחלה כו'. כן משמע בהדיא במג\"א שלא אסר אלא להישראל עצמו משום פסיק רישיה, ובנכרי לא מחמרינן משום פסיק רישיה. ואף שכתב המג\"א סוף סי' רנ\"ד דחיישינן שמא יחתה היכא דקבעי להו להדחת כלים, ובכל דבר דאיכא למיחש לחיתוי אף על ידי נכרי אסור כמשמעות לשון כללו של רמ\"א, יש לומר דבסוף סי' רנ\"ד מיירי אחר שהוסק, אבל קודם שהוסק אין חוששים כל כך שמא יחתה אח\"כ, שהרי נהגו להקל מהאי טעמא בעל גבי התנור וכמו שכתב המג\"א סוף סי' זה. ואף שמלשונו משמע שסומכין על זה שיש לומר דהמעזיבה מפסקת, מכל מקום גם כאן יש לומר דדמי לתוך הקכלי\"ן שכתב המג\"א סוף סי' רנ\"ט דמהני דבר המפסיק, אם כן קודם שהוסק שרי למנהג העולם אף בלא דבר המפסיק.
ומיהו זה דוחק, דעל כרחך מדלא נתן לתוך הקכלי\"ן והקדירה דין סמיכה מכלל דמיירי בכהאי גוונא שהם בולטין על הגחלים, ואם כן כשנותן במים בקדרה הרי זה כשופת קדרה על גבי כירה ממש שאין דבר מפסיק בין גחלים לקדירה דמאי שנא קדרה זו משאר קדירות, בשלמא על גבי התנור ותוך הקכלי\"ן אף אם גוף התבשיל נוגע בקרקעיתה יש לומר דאין דרך בישול בכך כמו שכתב המגיד משנה לענין תבשיל על גבי קדירה, שמשם למד המג\"א להקל על גבי התנור עיין שם בסקל\"א ול\"ג ובסי' שי\"ח ס\"ק כ\"ו ובמה שנתבאר לעיל, אבל במים שבקדרה זו דרך בישולם הוא כן כל השנה ולא דמי כלל לעל גבי תנור שנהגו להקל קודם שהוסק. ואפשר דהכי נמי אין להקל קודם שהוסק משום גזירת חיתוי אף בלא איסור בישול, כגון בערב שבת סמוך לחשכה.
ואפילו הכי שרי לומר לנכרי אף בשבת, שהרי ליתן על גבי תנור בית החורף שאסר רמ\"א לישראל אפילו קודם שהוסק משום שמא יחתה כמו שכתב המג\"א סקמ\"ג ואפילו הכי התיר על ידי נכרי, אלא על כרחך צריך לומר דכשהנכרי מושיב הקדרה לא חיישינן שיחתה הישראל, אלא דכיון שאסרו לישראל להושיב מאיזה טעם שיהיה החמירו בהושבה זו לעשותה כמלאכה גמורה של המבשל ואסרוה גם ע\"י נכרי כמבשל ממש, אבל בגוונא דאין לאסור משום מבשל ממש כגון על ידי נכרי קודם שהוסק גם משום חיתוי אין לאסור.
ואם תימצי לומר דאף כשהנכרי מושיבה חיישינן שמא יחתה, על כרחך צריך לומר לדעת רמ\"א שאין סברא כלל לאסור בכהאי גוונא דבבישול גמור שרי. והא דהוצרך המג\"א כאן לאסור לישראל משום פסיק רישיה ולא משום שמא יחתה, היינו למיסר אפילו בכי האי גוונא דלא בעי להו להדחה, אי נמי משום דמהאי טעמא אסור לדברי הכל, אבל בלאו הכי יש מקום לבעל דין לחלוק ולומר דמשום הדחה גרידא לא אתי לחתויי ולתרץ בסוף סי' רנ\"ד כתירוץ הראשון, אי נמי משום שיש מקום לבעל דין לחלוק מחמת המנהג שנהגו להקל להעמיד על גבי התנור קודם שהוסק ואין חוששין שמא יחתה אח\"כ, ומה\"ט אפשר להקל בדיעבד כמ\"ש בפנים בסוף סי' רנ\"ד. אבל לאחר שהוסק משמע במג\"א סוף סי' רנ\"ט שאין להקל עיין שם.
הנה במג\"א סקל\"ב הזהיר ליתן הקטניות לבסוף לרוטב ולא לערות על הקטניות שהוציאו בכף והם בכלי שני, עיין שם דעל כרחך מיירי שהקטניות נגובים קצת בענין שאי אפשר לשופכן אלא להוציאן בכף, דאם לא כן יערה הקטניות על הרוטב. ולכן לא העתקתי זה משום דלפי מ\"ש רש\"ל וש\"ך ביורה דעה סי' צ\"[ד] דבדבר גוש לא שייך כלי שני אם כן יש לעשות איפכא, לערות הרוטב על הקטניות שלא יחממו הקטניות את הרוטב שבכלי שני, וכן המנהג פשוט.
וסעיף ד' שבשולחן ערוך לא העתקתי משום דלא קיימא לן הכי כמו שכתב המג\"א עיין שם:" + ], + [ + "מודים הם כו'. ואף שהט\"ז כתב דאף אצל האש שרי להטור, מכל מקום במג\"א משמע שהסכים למה שהעתיק בשם המאור דדוקא בתנורים שבימיהם והאידנא לא שייך זה (לכן לא העתקתיו). בשגם כי המעיין בסיום דברי המאור גבי בישרא אגומרי יראה לעינים דמיירי קודם מאכל בן דרוסאי כפי שיטתו ריש פרק כירה דלא כהרי\"ף. ובאמת שלפי פירושו בקשיא ליה זיקא, דהיינו שהתנור צר לחתות בו בעוד הצלי בתוכו שלא יקטום הצלי (פירוש שלא ישבור כמו נקטם ראשו) ויצטרך להוציאו לחוץ וקשיא ליה זיקא עיין שם, אין סברא כלל לחלק בין הגיע למאכל בן דרוסאי ללא הגיע, כמו שבאמת שגם המאור לא חילק ביניהם, ואם כן אי אפשר לומר כלל שהטור וסיעתו יסברו כפירוש המאור.
והדבר ברור שהטור עומד בשיטת אביו הרא\"ש שכתב בהדיא ריש פרק כירה בשם הרב רבינו יונה דמתניתין דאין צולין דאוקמיה כמאכל בן דרוסאי אתי שפיר לכולי עלמא, להמחמירים מיירי שיגרוף הגחלים ולחנניה אף בלא גריפה עיין שם. ומה שסתם הטור כאן משום דסבירא ליה כהרא\"ש דפסק כחנניה כמו שנתבאר בסימן רנ\"ג.
הילכך הרוצה לחוש לדברי הרי\"ף וסיעתו אין היתר אלא (כמ\"ש הר\"ן ומגיד משנה) על גבי הגחלים ממש, ובעטרת זקנים כתב שכן הוא גם דעת הטור, אבל שאר פוסקים העומדים כאן בשיטת הטור דהיינו רש\"י תוס' רז\"ה ספר התרומה סמ\"ג וסמ\"ק אין מהם ראיה כלל לשיטת הרי\"ף שכולם פסקו כחנניה, אבל מהרמב\"ן במלחמות והרב רבינו יונה והרא\"ש והר\"ן יש ראיה שכאן לא סבירא להו כפירוש הרמב\"ם ואפילו הכי החמירו לשיטת הרי\"ף וסיעתו:", + "גדי מנותח כו'. המג\"א אפשר דכלל זה במה שכתב וכן כל כיוצא בזה, ועוד דאתי במכל שכן, שהמתירין בתנור מכוסה לא נזכרו כלל בש\"ע, שדחאום בעלי הש\"ע מהלכה, משום דהרי\"ף והרמב\"ם ותוס' והרא\"ש ור\"ן וטור פליגי עלייהו, ומהר\"ם כתב דלעולם יש לפסוק כהרי\"ף לבר היכא דהתוס' פליגי עליה, והכא גם התוס' מסכימים הכי, ואפילו הכי בדיעבד סמכינן עלייהו, כל שכן דעת הרמב\"ם דפסק כמותו בש\"ע. ואף רמ\"א לא סיים אחר המחמירים כדרכו בכל המקומות שמכריע נגד הרמב\"ם, אבל כאן סיים והכי נהוג, והיינו לכתחלה כמשמעות לשון מנהג, אבל בדיעבד אין לנו הכרעה, וממילא הלך אחר המיקל בדברי סופרים. והב\"ח משום שהשו\"ע אינו ספוק בעיניו מלחלוק עליו ולסתור פסקיו כדרכו לכן לא היקל בזה, דהרמב\"ם יחידאה הוא. אבל אנן הנמשכים אחר הש\"ע בכל מקום שאין רמ\"א חולק עליו בפירוש, פשיטא שיש להקל כאן בדיעבד. וגדולה מזו כתב רמ\"א סימן רנ\"ז ס\"א בהגה\"ה עיין שם:", + "לצורך שתיה. מה שכתב המג\"א דהכא מיירי צ\"ע היכא מיירי, שהרי כל הפוסקים לבד הרמב\"ם פירשו הכא כפרש\"י דוק ותשכח, והרמב\"ם לא סבירא ליה כרשב\"ם בפירות חיין, וכמ\"ש (הב\"י סוף סי' רנ\"ז ו)המג\"א ס\"ק י\"ב דהרב ב\"י בסעיף ד מיירי אליבא דהרמב\"ם בסמוך לגחלים אבל הכא הקדירה מפסקת.
ובגוף הדין משמע בהדיא במרדכי ריש פרק כירה דמים לא דמי לפירות אלא לביצה. ואין סברא כלל לדחוק ולומר דמיירי בהדחה, דהוה ליה לפרש, ומסתמא מיירי דומיא דביצה. וגם בגמרא דף ל\"ז ע\"ב דאמר רב ששת דסבירא ליה כחנניה דמשהין חמין שלא הוחמו כל צרכן ומשמע בהדיא דלא הוחמו כלל לא. גם כן דוחק גדול לומר דמיירי בהדחת כלים, דאמורא הוה ליה לפרש, ומסתמא מיירי דומיא דתבשיל.
ובר מן כל דין מצינו מפורש במשנתנו מעשה שעשו אנשי טבריא כו' שאסרו בשתיה, ומשמע אף אם הוחמו (ואף אם הוחמו בשביל רחיצה אין לאסור בשתיה לפי סברא זו) בשביל שתיה ולא משום הטמנה כמפורש שם בגמרא, ורשב\"ם עצמו שהמציא היתר הפירות מתיר גם בהטמנה וכן דעת המרדכי ריש פרק כירה, מכלל דסבירא להו לחלק בין פירות למים:" + ], + [ + "של קנים כו'. כן דעת הרי\"ף ורמב\"ם ור\"ן ומגיד משנה, והמה הרבים נגד הרא\"ש וטור. וכן דעת השו\"ע שהביא סברא הראשונה בסתם וסברא הב' בלשון יש אומרים. ואף שרש\"י הוא מכריע ביניהם, מכל מקום הכרעה שלישית היא לפי דעת התוספות דף מ' ובסוף פרק קמא דפסחים, ועוד שלא הוזכרה סברא זו בש\"ע כלל:" + ], + [], + [ + "חזר והחזירו כו'. מה שכתב המג\"א דאפשר להתיר כשנתקרר בכלי ראשון, באמת שכן משמע לשון הרמב\"ם. אבל צ\"ע דבהדיא מבואר בש\"ע סי' רנ\"ג ס\"ה דאסור להחם תחת הבגדים, והטעם מבואר בר\"ן דאסור להטמין בדבר שאינו מוסיף הבל וצ\"ע (עיין שם במקור הדין ברשב\"א דלא קשיא מידי ודו\"ק). ומיהו אם פינהו לכלי שני והחזירו לכלי ראשון אפשר דלכולי עלמא שרי, דכל שהיה בכלי שני לא גזרו חכמים כמו שלא גזרו בכלי שני עצמו, ולא משום שנתקרר:", + "למעלה כו' היא כטמונה. ומיהו היינו דוקא בדבר המוסיף הבל, שכיון שהתחתון מעלה הבל למעלה ומוסיפו בקדרה גזרינן דילמא אתי לאטמוני ברמץ, משא\"כ כשאינה נוגעת כלל בדבר המוסיף כולי עלמא מודו דלא דמי כלל לרמץ ולא גזרינן. אבל כשדבר המוסיף נוגע בה בין מלמעלה כגון הבגדים שמוסיפים הבל מחמת האש שתחתיהם בין מלמטה שנוגעת בגחלים שהגחלים מעלים הבל למעלה דמי לרמץ. שאף שברמץ יש אפר וגחלים גם מלמעלה, מכל מקום כיון שהגחלים שלמטה מעלים הבל למעלה יבאו לטעות להטמין אף ברמץ, שעיקר הטעות להטמין ברמץ שחששו לו חכמים הוא בא מחמת הוספת ההבל ולא מחמת ההטמנה שמכסה כולו מלמעלה ומלמטה, שהרי בדבר המעמיד מותר להטמין כולו לפי שלא יטעו ממנו לרמץ.
אבל בשבת בדבר שאינו מוסיף לכולי עלמא לא מיתסר אלא כשמטמין כולו(*). דאף שמפך של רבי אינו ראיה כל כך דרבי התיר להטמין הצונן. מכל מקום בפירוש שנינו מניחים מיחם על גבי מיחם כו', וכמו שכתב הטור בסי' רנ\"ח ושי\"ח. ומכאן למדו הרמב\"ם ומגיד משנה סוף פ\"[ד] דלא מיקרי הטמנה בכהאי גוונא. ואף הרא\"ש וטור וש\"ע מודים בזה, דדוקא בדבר המוסיף החמירו משום שמא יטמין ברמץ כמו שנתבאר.
(*) הגהת הרב עצמו. עיין רשב\"א דזה אינו, ומיהו הרב רבינו יונה על כרחך סבירא ליה הכי עיין רשב\"א בשמו פ\"ג גבי תברינהו.
וכן משמע בהדיא בב\"י גבי בגדים המוסיפים הבל מחמת האש שנלמדו לאיסור מקופה שעל גבי גפת. ואין סברא כלל לומר דגם שם הטעם משום גזרה שמא יטמין בתוך הגחלים, דאם כן למה ליה להב\"י להוסיף מלבו שהבגדים מוסיפים הבל מחמת האש שלא הוזכר כלל בדברי הפוסקים שהביא שם, ולא סגי ליה כדפרש\"י גבי גפת שתחת הקופה (שמשם למדו הפוסקים לענין גחלים) שהגפת מעלה הבל ומרתיח את הקדרה. אלא ודאי דסבירא ליה להב\"י, דמכיון שאין איסור אלא כשהיא טמונה למעלה כמו שכתבו הטור והר\"ן וכמשמעות לשון הפוסקים שהביא, אם כן על כרחך צריך לומר שהבגדים הם המוסיפים הבל ואסור משום שמטמין ממש בדבר המוסיף הבל. דאי לא תימא הכי אלא הטעם הוא משום גזרה, אין סברא כלל לחלק בין טמונה בבגדים לאינה טמונה, סוף סוף הגחלים מעלים הבל בהקדרה ויש לגזור שמא יטמין בתוכם ממש. ועוד שכיון שאינה נוגעת בגחלים כמ\"ש הרא\"ש ור\"ן וטור סימן רנ\"ג (אבל בספר התרומה וסמ\"ג ותוס' יש לומר דמיירי בנוגעת, וכן משמע מסיום לשון סמ\"ג שהובא במרדכי ריש פ\"ד. ולא הביא הב\"י בסי' רנ\"ג דברי הגהות מיימוניות בשם ספר התרומה וסמ\"ג אלא לאפוקי דעת רש\"י ואור זרוע. ולכן בסיום דבריו שם כתב כמ\"ש הרא\"ש ור\"ן עיין שם) אין סברא כלל לגזור שמא יטמין בתוכם, דהא אית ליה הכירא, דאסרינן ליה אפילו על גבה ממש. ובפרט אם תימצי לומר דאיסור הנגיעה בגחלים הוא גם כן משום גזירה, שבמאור פ\"ג למד איסור זה (אבל ברשב\"א (סוף) [ריש] פ\"ד לא כתב כן עיין שם) מדין הקופה שעל גבי הגפת, אם כן על כרחך צריך לומר דכשאינה נוגעת לא גזרינן משום דאית ליה הכירא, אם כן אף שהיא טמונה למעלה אין לגזור, שהרי אין גזירה זו תלויה בטמונה, דהא על גבי גחלים ממש אף במגולה גזרינן.
ובר מן כל דין משמע עוד בבית יוסף בהדיא כמ\"ש, שהרי כתב על מה שכתב הטור על הטמנה של אדוני אבי יש לפקפק כו', שאף על פי שלא היו גחלים בכירה מכל מקום מחמת חום הכירה כו', עיין שם דמבואר בהדיא דכשהיא טמונה למעלה אסור אף על פי שאין שם גחלים, הפך מה שכתבו התוס' ורא\"ש דשרי בכהאי גוונא משום דליכא למיגזר שמא יטמין בתוך קרקע הכירה. ועוד שמלשונו משמע שהאיסור הוא משום שהחום שבחלל הכירה הוא מוסיף הבל, ולא שייך בו הטמנה כלל. אלא ודאי דסבירא ליה שהתוס' ורא\"ש לא כתבו כן אלא ליישב מנהג יש מקומות, אבל הטור לא סבירא ליה הכי (ומשום הכי לא העתיק זה) דהטעם משום גזרה, מדמחלק בין טמונה למעלה לאינה טמונה אף על פי שאינה נוגעת בגחלים. וגם מדאסר בנוגעת בגחלים אף בשאינה טמונה, ואי סבירא ליה טעם האיסור גבי קופה שעל גבי גפת הוא משום גזרה ומשם למד לאסור בטמונה למעלה אף על פי שאינה נוגעת דומיא דקופה שהיא מפסקת (עיין ר\"ן) ואפילו הכי אסור משום שטמונה למעלה, אם כן מנא לן לגזור באינה טמונה אף על פי שהיא נוגעת הלא קיימא לן דאין לגזור גזירה לגזירה מדעתנו (ובר\"ן שלא הזכיר כלל גזירה זו. באמת הדבר תלוי במחלוקת שבריש פ\"ד, דלמ\"ד דהיכא דמיפסקא אוירא שרי והקופה אינה מפסקת מפני ששולי הקדרה טמונים בתוך הגפת אם כן הוא הדין בקדרה שעל גבי הגחלים. וזהו גם כן דעת הרז\"ה בפרק ג' שלמד האיסור מקופה, ומשמע שם שאף שהיא טמונה אין איסור אלא על גבי גחלים ממש, ועיין שם בר\"ן. אבל להרב רבינו יונה שבר\"ן ריש פ\"ד סבירא ליה דאף שהשוליים טמונים אין זה הטמנה כיון שמגולה למעלה, שהרי שם לקמן גבי כוזא אפומא דקומקומא פירש הרב רבינו יונה דהקומקום נקרא דבר המוסיף הבל, ואפילו הכי מותר לחמם בתוך כלי שני כדאמר ליה רבי לר' יצחק טול בכלי שני ותן, ואפילו בכלי ראשון אין איסור משום הטמנה עיין שם, וע\"כ צריך לומר משום שהפך היה מגולה למעלה מן המים אף ששוליו טמונים אין בכך כלום. ומה שכתב הר\"ן בריש פ\"ג לאסור על גבי גחלים, היינו לפי דעת המתירין היכא דמיפסקא אוירא, כדמסיים היתר זה בסתם בסוף כללי השמועה הביאו הב\"י. אבל הרא\"ש וטור לא סבירא להו כהרב רבינו יונה בהא דכוזא אפומא דקומקומא כמ\"ש סוף סי' רנ\"ח ושי\"ח, והלכך סבירא להו דאף שמגולה למעלה מקרי הטמנה מה ששוליה נוגעים בגחלים, שהם מעלים ומוסיפים הבל למעלה כדפרש\"י גבי גפת. ולכן הוצרך הב\"י סוף סי' רנ\"ח לפרש הטעם משום שהקדרה אינה מוספת הבל, ולא סגי ליה במה שמגולה למעלה).
וכן משמע בהדיא מלשון הב\"י בסי' רנ\"ג וממ\"ש עליו בדרכי משה ומג\"א שם. וכן משמע מלשון הב\"י סוף סי' רנ\"ח. ועוד דהתם אי אפשר לומר כלל הטעם משום גזרה שמא יטמין בתוכה, דהא אפילו בשבת אין איסור להטמין בתוכה משום הטמנה, כמבואר בגמרא ובסי' שי\"ח דבכלי שני שרי, יהיה מאיזה טעם שיהיה על כל פנים, למה ליה להבית יוסף לפרש כאן הטעם, וכתב ופשוט הוא, אף שהרב רבינו יונה חולק, והלא אין לאסור אלא משום גזרה והכא שרי אפילו בתוכה. ואף לפי מה שכתב הט\"ז בסי' רנ\"ח ושי\"ח דלא שרי אלא כשקצת דופנותיה יוצאים למעלה מן המים, מכל מקום על כרחך צריך לומר דלא גזרינן שמא יטמין כולה. אלא ודאי כפשט לשונו כן הוא דעתו דהוה ליה כהטמנה ממש, וכמ\"ש בפנים לדעתו.
ולפי זה צריך לומר הטעם דלא אסרו בטמונה למעלה אלא על גבי קטומה או שנתן בה חתיכה חיה ולא על גבי גרופה (כמבואר בהדיא בש\"ע, דאיכפל תרתי תלת זמני לאשמעינן הדרכים שנתבארו בסי' רנ\"ג, מכלל דלא משכחת לה אלא על גבי גחלים, ועל גבי גחלים בלאו הכי אסור אף בשהוי, לכן הוצרך לומר על פי הדרכים כו') הוא, משום דהכירה אינה מוספת הבל כמ\"ש התוס' ומרדכי. ובאמת שלדעת הטור הוא דוחק גדול לחלק בין קדרה חמה שבסימן רנ\"ח לכירה או חפירה שהוחמה גם כן מחמת האש והולכת ומתקררת.
(ומכל הלין טעמי לא כתבתי בפנים הטעם משום גזרה. בשגם שאין ממנו נפקא מינא לדינא, עיין במה שיתבאר לקמן בסמוך ודו\"ק):", + "דבר המיטלטל כו'. כן הוא במרדכי ריש פ\"ד ובשלטי גיבורים שם בשם תוס', ובהגהות מרדכי פ\"ג, ובהגהות מיימוניות פ\"ג בשם ספר התרומה ור\"ת ורא\"ם ור\"י ורבנו שמשון וסמ\"ג. וכן העתיק המג\"א בסי' רנ\"ג בשם התוס' והטור (והוא ג\"כ לשון הרא\"ש), ומכלל דסבירא ליה דדיוקא דרישא עיקר בלשונם שהרמץ נוגע בקדרה סביב. וסביב הוא מד' רוחותיה, ודלא כט\"ז. והא דסיימו שיש אויר, היינו משום שהקדרה היא רחבה באמצעיתה ואי אפשר ליגע בכל דופנה, ונגיעה במקצת אינה אלא כמו שוליה שאף שהם נוגעים לגמרי אין בכך כלום. וזה החילוק שיש בין דבר המיטלטל שהוא מודבק סביב כו' לאינו מיטלטל שאי אפשר לו לידבק סביב.
וכל זה כשהקדרה מכוסה למעלה כדי להחם, אבל אם היא מגולה לגמרי כמנהגינו (ואף שנותנים עליה כיסוי כדי שלא יתטנף בעפרורית אין בכך כלום) אין מקום כלל למה שכתב הט\"ז, לפי מה שכתב רמ\"א בסי' רנ\"ג דבמגולה למעלה לא שייך הטמנה, והיינו אפילו כל דופנותיה טמונים כמבואר במרדכי ריש פ\"ד שהביא המג\"א שם עם פירוש השארית יוסף. ועיין שם בשארית יוסף שפירש בהדיא שכל דופנותיה טמונים עד שאי אפשר לסלקה שלא יחתה בגחלים, ופשוט הוא דבלאו הכי לא הוי פסיק רישיה. ובהג\"ה שם במרדכי משמע בהדיא דאפילו כולה מוטמנת בגחלים עד שאין לו מקום לתפוס הקדרה אין איסור משום הטמנה, ועל כרחך משום שפיה פתוח, דלא כמ\"ש הט\"ז בסי' רנ\"ח.
ובלאו הכי דבריו תמוהים שם, דבטור ושו\"ע סימן שי\"ח משמע בהדיא דאף שנותנו בשבת כדי להתחמם בלבד, ולא לשעות הרבה, שהרי לא הוזכרו שם כלל, ואפילו הכי אין איסור אלא כשיכול להתחמם עד שהיד סולדת בו, אבל בפחות מכן אף שנתחמם יותר ממה שהיה בתחלה אין זה מוסיף הבל, שאף דבר שאינו מוסיף הבל מחמם קצת כמבואר בר\"ן סוף פ\"ד. ובודאי משום הכי הוצרך הט\"ז לסיים דכוונת הטור וש\"ע היא משום שהוא מגולה, אבל זה אינו, דלהטור ושו\"ע אף שמגולה למעלה הוה ליה כהטמנה כמ\"ש בסי' רנ\"ג, עיין שם בב\"י ודרכי משה וכמו שנתבאר לעיל. אלא ודאי דסבירא להו דלעולם אין הקדרה נקראת דבר המוסיף הבל, כפשט לשון הב\"י סימן רנ\"ח (ובדבר שאינו מוסיף הבל לא הוה ליה כהטמנה כמו שנתבאר לעיל). ואמת החמין של טבריא שנקראת דבר המוסיף כדמוכח במשנה וגמרא, היינו כשהיא במקום הילוכה שאינה מתקררת לעולם, אבל כשהם באמבטי או בכלי שני אין בהם איסור משום הטמנה כדמוכח בעובדא דרבי משום דמתקררים והולכים, דהא שרינן בהו כלי שני עיין שם בתוס' ד\"ה וש\"מ כו'. ודו\"ק:" + ], + [ + "להטמין כו'. עיין במה שנתבאר בסימן רנ\"ז דהטור ושו\"ע לשיטתייהו אזלי, שאף שהקדרה מגולה מיקרי הטמנה, ולכן הוצרך הב\"י לפרש שאין הקדרה מוספת הבל. ומכל מקום הדין דין אמת אף לדידן דקיימא לן דכשהקדרה מגולה למעלה לא מיקרי הטמנה, כמ\"ש רמ\"א סי' רנ\"ג והט\"ז כאן, וכן דעת הרמב\"ם ומגיד משנה סוף פ\"ד, וכגון שהיא טמונה למעלה. ולאפוקי מדברי הרב רבינו יונה שהביא הר\"ן שפירש ההיא דכוזא כו' בכהאי גוונא ולאיסור, אלא ס\"ל בהדיא כפירוש התוס' ורא\"ש וטור ושו\"ע בסי' שי\"ח (ובהא אתי שפיר מה שנוהגין להטמין מבעוד יום מיני עיסה בקדרה קטנה תוך גדולה אע\"ג דהוה ליה הטמנה ממש עיין סי' שכ\"ו).
ולא העתקתי מה שכתב המג\"א כאן, משום דבהדיא מבואר בש\"ע סי' שי\"ח ס\"ח שהכריע להקל דלא דמי לכירה כמו שכתב המג\"א עצמו שם עיין שם בס\"ק כ\"ו, דאף במיחם על גבי מיחם שיש תבשיל ורוטב בהעליון דבכהאי גוונא מיירי הכא והתם בס\"ז נקטינן נמי כדברי המיקל, עיין במה שנתבאר בסי' רנ\"ג ודו\"ק:" + ], + [ + "מקפיד כו'. לכאורה אין ללמוד זה ממוקצה מחמת חסרון כיס דבעינן שיקפיד עליו, דהתם תורת כלי עליו, אבל הכא אם לא ייחדן להטמנה, כיון דודאי עתיד להחזירן להפתק כדפרש\"י שוב אין תורת כלי עליהם, כדמשמע בהדיא ברש\"י ור\"ן גבי מוכין עיין שם, ואם כן יש לומר דאף אם אינו מקפיד למיזגא עלייהו (עיין בגמרא), דעל כרחך בקפידא כזו מיירי המג\"א מדמייתי מסי' ש\"ח, מכל מקום כיון שאינם עומדים לכך אלא לסחורה אסור לטלטלם, כמו [נ]דבך של אבנים, שאף שבודאי אין מקפידים עליהם לישיבה בעלמא (דאם לא כן הוה להו להפוסקים לפלוגי בהכי בין חריות לאבנים ולמה כתב המגיד משנה שלהרי\"ף נדחה דין האבנים לגמרי מדין החריות ולהרמב\"ם חילק בענין אחר כמ\"ש הב\"י בסי' ש\"ח), ואפילו הכי אסור לטלטלן משום דלא קיימי להכי, כמ\"ש המגיד משנה וב\"י ומג\"א סי' ש\"ח.
ואף אם תימצי לומר דהמג\"א סמך על הרמב\"ם נגד רש\"י ור\"ן דכתב בפרק כ\"ו דגיזין אסורין משום מוקצה מחמת חסרון כיס, מכלל דסבירא ליה דמשום קפידתו לא פקע תורת כלי מהן הואיל והן ראוין למיזגא עלייהו, רק שאסורים מחמת קפידתו, ואם כן הוא הדין להפתק לדידן כשטמן בהן. זה אינו, דבהפתק מודה הרמב\"ם, דכיון שהקצם לסחורה ביטלם מתורת כלי אף שאין מקפיד להשתמש בהם גם כן תשמיש אחר, מידי דהוה אליבני דשרגינהו, שאין האיסור בהם אלא משום דביטלם מתורת כלי בסידורם, (ולא) משום מוקצה מחמת חסרון כיס, דאין דרך להקפיד לישב עליהם למעלה, במכל שכן מנדבך של אבנים דחשיבי מינייהו כמבואר במלחמות פרק י\"ז. ועוד דבהדיא פירש המג\"א עצמו שם בס\"ק ל\"ו משום דליכא תורת כלי עלייהו, ואם כן הוא הדין לגיזין שהקצם לסחורה אף אם אינו מקפיד עליהם כלל. וכן המג\"א עצמו בסימן ש\"ח סק\"ג ומ\"ח לא הזכיר קפידא כלל.
אלא שלכן נתחכם המג\"א להביא ראיה מסי' ש\"ח סכ\"ה, ולכאורה אינו ענין לכאן, אבל כוונתו למה שכתב רמ\"א שם דעורות של דקה דלא חזו למיזגא עלייהו אם חשב עליהם מבעוד יום מותר לטלטלם, אע\"פ שאין תורת כלי עליהם, שהרי אינן ראויין אפילו למיזגא עלייהו, וגרועין מגיזין שהקצם לסחורה אבל ראויין למיזגא עלייהו, ואלו אינן ראויין, ואפילו הכי מהני בהו מחשבה בעלמא. ואף אם תימצי לומר דרמ\"א שם לשיטתיה אזיל דגם באבנים סבירא ליה דמהני מחשבה, אבל להב\"י דסבירא ליה גבי אבנים דבעינן יחוד אם כן הוא הדין לגיזין, מכל מקום גם בגיזין כיון שטמן בהם עשה בהם מעשה כמו שכתב הב\"י כאן. והמג\"א לשיטתיה אזיל, שבסי' ש\"ח ס\"ק מ\"א מ\"ב (עיין שם ודו\"ק) סבירא ליה כהמגיד משנה דהסידור הוה מעשה (דלא כב\"י שם ודו\"ק) ומועיל גם באבנים בלא ייחוד, ואם כן למה צריך יחוד בגיזין ואמאי קתני כיצד הוא עושה כו', עיין סי' ש\"ח בפנים ודו\"ק (אלא שלא רצה המג\"א להביא ראיה מדברי עצמו, אלא מהשו\"ע, ולכן הביא מסעיף כ\"ה שם) (והשתא אתי שפיר הא דבסי' ש\"ח לא הזכיר קפיד, משום דהתם לא מיירי בטמן בהם ודו\"ק), אלא על כרחך צריך לומר דהכא שאני דקפיד עלייהו והוה ליה מוקצה מחמת חסרון כיס.
ואף אם תימצי לומר דמוקצה מחמת חסרון כיס נמי סגי במעשה זו, מכל מקום מעשה חדא לא עבדא תרתי לאעיולא תורת כלי ולאפוקי ממוקצה דחסרון כיס. דמחשבה גרידא לא מהני למוקצה מחמת חסרון כיס, דכיון דקפדי עלייהו בוודאי לאו אורחיה לייחודיה להכי, ובכהאי גוונא לא מהניא מחשבה עיין סי' ש\"ח. וכן משמע בהדיא סי' ש\"י ס\"ז בהג\"ה דבעינן מעשה עיין שם במג\"א. ולא דמי לנסרים של אומן, משום דלא אתעביד בהו מעשה של הקצאה. אי נמי משום דאיהו הוא דקפיד אבל בעל הבית דאינהו רובא דאינשי לא קפדי, ונמצאת קפידתו באה ע\"י מחשבתו שחשב עליה למוכרה, לכך היא נפקעת ג\"כ ע\"י מחשבה בעלמא, כמ\"ש המגיד משנה והשלטי גיבורים, מה שאין כן דרובא דאינשי מקצי להו לסחורה, כשעדיין לא טמן בהם. ואף לר\"ן דפליג צריך לומר דמודה, בנסרים שאני לענין אורחייהו ליחודי, דכיון שמצד עצמם ראויות ליחודי לתשמיש כמו של בעל הבית, אלא שהאומן מקפיד עליהם, לכך נפקע ע\"י מחשבתו כמו בחריות, ולא פליג אלא במידי דאורחיה, דסבירא ליה דכל שכן הוא.
(ומיהו ממה שכתבו האחרונים גבי סכין של מילה דאסור להחזירו לביתו אלא אם כן עודו בידו, עיין מג\"א סי' של\"א שכתב כן בשם הרמב\"ן ורבינו ירוחם, אף שמאתמול היתה דעתו להחזירו לביתו, לא מוכח מידי דגבי מוקצה מחמת חסרון כיס לא מהני מחשבה בעלמא, דהתם לא חשב עליו להשתמש בו כלום. עיין ב\"י ומג\"א סימן ש\"ח סקי\"ח):", + "ומסירו כו'. זהו כוונת הש\"ע שדרכו לקצר לשון הטור וכאן הוסיף דהיינו לומר כו' ואע\"פ שהם עליה כו', ר\"ל דלא תימא דוקא שיטה הכיסוי על צדו כדי לנער מעליו המוקצה, אלא נוטלו בידו ואע\"פ שהם עליה לא איכפת לן בה. וכן בדין, דהא כל דלא נעשה בסיס דינו כשוכח או כאילו נעשה בסיס לאיסור ולהיתר, דכל כהאי גוונא בצריך למקומו מטלטלן ועודן עליו כמבואר בסי' ש\"ט ס\"ג וס\"ה ואין צריך לנער כלל. ומ\"ש במשנה והן נופלות, אורחא דמילתא קתני, עיין ברמב\"ם בפירוש המשנה. וברז\"ה פרק י\"ז משמע דאהטמנה שסביבות הקדרה קאי שננער ע\"י נטילת הכיסוי מעל הקדרה לפי פירושו ופירוש ר\"ת שהקדרה בלועה בכיסוי. והכי קיימא לן לדעת המג\"א בס\"ק ט' שהעתיק מהר\"ן שכתב כן לפירוש הרז\"ה. ומה שכתב הט\"ז כאן צע\"ג:", + "בתוך הכיסוי כו'. כן הוא בהדיא בשלטי גיבורים. וכן משמע בהדיא בגמרא ופוסקים וטור ושו\"ע סוף סי' שי\"א גבי פגה שטמנה בתבן. ומשמע בהדיא דאסור לנער התבן בכוש וליטול הפגה בידים, דאם לא כן למה ליה כוש וכרכר שראשן חד ידחפנו בקנה או בדבר אחר, אלא ודאי דדוקא קתני והן ננערות מאליהן, אבל לא שיטלטלם הוא ע\"י דבר אחר. וכן משמע בהדיא ברי\"ף ור\"ן סוף פרק ט\"ז גבי צואה. וכן משמע בהדיא בסי' תמ\"ו. וכן כתב הט\"ז שם ובסי' שי\"א סק\"ב. וזהו גם כן כוונת התוס' שהביא המג\"א בסק\"ח. ומה שכתבו אילך ואילך, היינו לאפוקי אם ע\"י דוחק החזרת הקדרה היה המוקצה מתצמצם ומתרחק לצדדים מאליו בלא שירחיקנו הוא בידים על ידי הקדרה. וכן הוא בהדיא בתוספות ורא\"ש ור\"ן בשם הראב\"ד ורשב\"א סוף פ\"י ובר\"ן פ\"ב דביצה ומגיד משנה פכ\"א, דטלטול על ידי דבר אחר לא שרינן לה אלא משום כבוד יו\"ט לדעת הר\"ן פ\"ב דביצה. ומה שכתב הט\"ז סי' ש\"ח סקי\"ח צע\"ג. וכן משמע בהדיא מלשון הרמב\"ם פכ\"ה, ומלשון הר\"ן שהובא בב\"י סי' שי\"א לפסק הלכה שכתב ודבר המותר הוא שמטלטל אלא שאי אפשר לו לטלטלו אלא אם כן יטלטל עמו המוקצה בטלטול מן הצד כו', וברז\"ה פי\"ז מבואר דהיינו מן הצד של היתר עיין שם, אבל כאן עיקר טלטולו הוא דבר האסור, ואינו מטלטל מן הצד של היתר אלא מטלטלו כדרכו על ידי ההיתר, שההיתר נעשה לו כידא אריכתא, דלקיחה על ידי דבר אחר שמה לקיחה בסי' תרנ\"א.
ולא דמי לאבן שעל פי החבית שמותר להגביה, לפי שמכיון שהחבית לא נעשית בסיס לאבן אם כן היא חשובה בפני עצמה, והוא מטלטל אותה בלבדה שהיא דבר המותר ואינה משמשת כלל להאיסור, וגם היא אינה מטלטלת את האבן אלא הוא מיטלטל מאליו (ומגמרא ריש פרק נוטל לא קשיא מידי, דלא מצריכים געגועים אלא משום דאין צריך לתינוק כמו שכתבו התוס' שם ודו\"ק). וכן גבי מת שבמטה שצריך למקומו, שמכיון שהמטה לא נעשית בסיס למת אם כן היא חשובה בפני עצמה והוא מטלטל אותה בלבדה, ואינו חשוב כמטלטל את המת על ידי המטה כיון שהיא חשובה בפני עצמה ואינה משמשת כלום להמת, שאם היתה משמשת לו היתה בסיס לו. משא\"כ כאן, שהכוש או הקדרה משמשים לטלטל ההטמנה הרי זה טלטול ע\"י דבר אחר כדרכו ולא מן הצד של היתר, שההיתר נעשה כידא אריכתא דידיה.
משא\"כ בטלטול הקש ע\"י גופו כשצריך למטה להר\"ן דליכא למימר הכי, הוי כעין טלטול ע\"י דבר אחר שלא כדרכו, ודמי ממש לטלטול מן הצד של היתר דשרי בצריך למקומו להר\"ן, ולכך הוסיף הר\"ן גבי טלטול על ידי גופו שהוא כלאחר יד, משום דבלאו הכי לא דמי לטלטול מן הצד. ומהאי טעמא נמי שרי לעשות שביל באוצר ברגלו שמפנהו לכאן ולכאן, כמו שכתב הר\"ן בריש פי\"ח ועיין שם במלחמות ובמג\"א ריש סי' ש\"ח, משום דהוי כלאחר יד דאין דרך טלטול בכך. אבל ע\"י דבר אחר שבידו דרך הוא לטלטל. וכהאי גוונא ממש מצינו ביין נסך ביו\"ד סי' קכ\"ד דנגיעה ושכשוך ע\"י דבר אחר שבידו מיקרי שכשוך כדרכו אפילו לענין ניסוך ואוסר בהנאה לכולי עלמא, וכל שכן לענין טלטול בעלמא, אבל ע\"י רגל רבו המתירים שם. וכן היכי דאוריק אורוקי דדמי ממש למת המיטלטל ממטה שרי התם בהנאה לכולי עלמא דאין דרך שכשוך בכך:", + "יש להתיר כו'. הש\"ע כתב דעת האוסר בלשון יחיד ודעת המתיר בלשון רבים, לאשמעינן דיחיד ורבים הלכה כרבים. וכן פסק בדרכי משה. ועוד, דלכבוד שבת כהאי גוונא סמכינן בדרבנן איחיד במקום רבים, עיין ש\"ך יו\"ד סי' רמ\"ב:" + ], + [ + "שהצפרנים כו'. מ\"ש הט\"ז שכן הוא בגילוח שערות הוא תמוה שהרי המלך מסתפר בכל יום וצ\"ע:", + "טוב שישאל כו'. באמת שאינו חיוב גמור כיון דקי\"ל אוכל והולך ואח\"כ מפריש אפילו לכתחלה, וכן כתב בשו\"ת כנסת יחזקאל סוף חלק אורח חיים דמהאי טעמא אין נזהרין בזה עכשיו, אבל מכל מקום טוב ליזהר, שכבר נהגו כל ישראל מדורות הראשונים להפריש דוקא קודם אכילה שמא ישכח אח\"כ, כמ\"ש הרשב\"ץ חלק ב' סי' רצ\"[א], וכן כתב מהרש\"ל, עיין במ\"ש בסימן תנ\"ז וא\"כ לכתחלה טוב ג\"כ להזהירם על זה מהאי טעמא:" + ], + [ + "מטעם שנתבאר כו'. היינו אפילו יש לו כבר מעט תבשילים טמונים ורוצה להרבות ולהטמין עוד שאין מזה צורך גדול, ואף שהוא לשבת אין זה נקרא דבר מצוה לענין לדחות שבות בשבילו, כמ\"ש הב\"ח והעולת שבת והט\"ז סי' שמ\"ב לענין מעשר ע\"ש. אבל אם אין לו תבשילים אחרים מיקרי דבר מצוה וצורך שבת כמ\"ש המג\"א בס\"ק (י\"ב) [ו'], דהא אפילו שבות בנין עראי ביו\"ט דחינן בשביל הטמנה כמ\"ש בסי' רנ\"ט ס\"ו. וא\"ל דקיל איסורו שנדחה מפני כבוד בשר ודם, דהא אפילו מוקצה וכרמלית נדחית בשביל זה.
ואפשר דכל שהוא צורך גמור לשבת ולא סגי בלאו הכי כי אם בדוחק קצת שרי אע\"פ שאינו צורך גדול, דצורך גדול אפילו שלא לצורך שבת שרי כמ\"ש רש\"ל, ולהכי לא הזכיר הרמב\"ם צורך גדול אלא סתם וכתב ונחפז ונצרך כו', ולא החמירו הב\"ח והט\"ז והעולת שבת גבי פירות אלא משום דאפשר זולתם בלא דוחק, והוא הדין לתבשילים יתירים, אבל כל שיש דוחק קצת לשבת דמי ממש לעירובי חצרות דשרי להכסף משנה מהאי טעמא, ולכן לא הזכרתי צורך גדול כי אם בשלא לצורך שבת, ועייין בט\"ז סוף סי' שמ\"ב:", + "קונה שם כו'. לא סגי למג\"א בפרש\"י, משום דרש\"י לשיטתיה אזיל דסבירא ליה דאתי כמ\"ד דגזרו על השבות ובעירובי חצרות קיל אבל בערובי תחומין חמיר כמו מעשר, אבל לפי דעת הרמב\"ם וש\"ע דגם גבי מעשר שהוא מן התורה לגמרי בתירוש ויצהר ואפילו הכי מעשרין לדבר מצוה, א\"כ ע\"כ צריך לומר דההפרש בין עירובי חצירות לעירובי תחומין אינו משום דעירובי תחומין חמיר, דהא סתמא דמילתא אין מערבין עירובי תחומין אלא לדבר מצוה, אלא ההפרש הוא כמ\"ש בסי' תקכ\"ח:", + "כבר קבל כו'. אף שבשו\"ע סי' שצ\"ג ס\"ב הביא דעת האוסרים בלשון יש אומרים ודעת המתירין בסתם, אף על פי כן העיקר כהאוסרים כמ\"ש כאן, שכן הוא הסכמות האחרונים כאן ובסי' תקכ\"ז ע\"ש במג\"א וט\"ז (וממ\"ש בסי' רס\"ג יתבאר שכן הוא דעת התוס' ורשב\"א ור\"ן ע\"ש). ואף שהט\"ז בתשובה שהועתקה בסוף סי' ת\"ר מיקל בזה, וגם בסי' שצ\"ג סק\"ד הניח דברי האוסרים בצ\"ע, מכל מקום לא מלאו לבו לחלוק עליהם, ובסי' תקכ\"ז סק\"ג הסכים לזה בפירוש, שלא היקל אלא ביו\"ט קודם תפלת ערבית ע\"ש. ואין לומר כאן דבדרבנן יש לסמוך בשעת הדחק על המקילים, כיון שעיקר המחלוקת היא בשעת הדחק או לדבר מצוה לפי דעת הש\"ע, והכי קי\"ל דרבי לא שרי שבות בבין השמשות אלא בכה\"ג, א\"כ לא שייך כאן לומר כדאי הוא לסמוך עליו בשעת הדחק כמ\"ש בחלקת מחוקק סי' י\"ז ס\"ק ל\"א.
ומ\"ש בתשובת חכם צבי סי' י\"א דמהתוספתא אין ראיה משום דהטמנה תדירה בכל שבת ומעיקרא תקנתא דרבנן כו', וכוונתו שלא התירו אלא מחמת הדחק אבל לא לעשות כן תדיר, מאד תמוהין דבריו, דהא אסיקנא סתם קדרות בין השמשות רותחות הן, א\"כ כל שכן קודם לכן אין לגזור כלל על ההטמנה כי מה הוא עושה בה, ואפילו שלא לצורך שבת כלל, דהא אפילו למ\"ד גזרו על שבות בין השמשות אף לצורך מצוה ושעת הדחק בהטמנה לא גזרו. אלא ודאי צריך לומר כיון שקיבל עליו שבת גרע מבין השמשות ומיתסר בהטמנה כמו בשבת עצמה, ולא משום גזרה שמא ירתיח בתוספת שבת, דהא ודאי לא חמירא תוספת מבין השמשות כמ\"ש החכם צבי, וגם ליכא למיגזר כלל כמ\"ש, אלא כיון שקיבל השבת קיבל כל חומרותיה וסייגיה השייכים לעיצומו של יום אע\"ג דלא שייכי האידנא. א\"כ אף לצורך מצוה ושעת הדחק מנא לן להתיר עירובי חצירות ושאר שבותים יותר משבת עצמה. ואדרבא ק\"ו הדברים מה אם ההטמנה שהיא מותרת לגמרי בבין השמשות בלא שום מצוה שתדחה אותה, דהא אפילו למ\"ד גזרו על שבות בבין השמשות לא גזרו בהטמנה, משום שאין מקום כלל לאוסרה בבין השמשות שסתם קדרות רותחות הן, וכל שכן קודם לכן, ואפילו הכי אסרינן אפילו קודם לכן כשקיבל שבת, אע\"ג דההטמנה מיקרי דבר מצוה כמ\"ש לעיל, עירובי חצירות ושאר שבותים שלא הותרו לגמרי בבין השמשות אלא דחויות הן מחמת המצוה או מחמת הדחק אינו דין שיאסרו בקבלת שבת. ומ\"ש עוד שם, דהרמב\"ם אפשר דסבירא ליה דהתוספתא משבשתא היא, זה אינו, דגם בגמרא שלנו אמרו כן סילק המסלק והטמין המטמין, משמע בהדיא דאח\"כ אסור להטמין, וזה העתיק גם הרמב\"ם. וכן כתב הר\"ן בהדיא גבי נר חנוכה קודם לנר שבת, דלפי שיטת בה\"ג לכך ההדלקה היא אחרונה משום שאח\"כ אסור להטמין, והוא הדין לדידן אחר תקיעה ששית. ואין לחלק בין לכתחלה לדיעבד כמ\"ש המג\"א סוף סי' ר\"ס, דהתם היינו טעמא משום דלא התירו אלא משום מצוה, משא\"כ בהטמנה שסתם קדרות כו'.
ולפי מ\"ש שהטעם אינו משום תוספת אלא משום שקיבל עליו חומרת עיצומו של יום, יש לתרץ דברי הש\"ע שכאן פסק להחמיר ובסי' שצ\"ג ס\"ב משמע דס\"ל להקל. ולפי זה אתי שפיר נמי מ\"ש הט\"ז שם על האוסרים דהא קתני צריך כו', ואמאי צריך הא אפשר שיוסיף בלי קבלת עיצומו של יום, משום ששם דקדק לכתוב קיבל עליו תוספת כו' וכאן דקדק לכתוב אחר עניית ברכו קבליה לשבת כו', דהתם לא הזכיר כלל ברכו ולא תפלת ערבית אלא שקיבל עליו סתם תוספת שבת, כמו שמצות התורה היא להוסיף מחול (על הקדש) אף בלא תפלה, ודומיא דתוספת יום הכיפורים שהיא בקבלה בלבד עיין סי' תקנ\"ג בטור וב\"י, ולהכי לא מיתסר בשבותים, דלא עדיף התוספת שהוא עשה מבין השמשות שהיא ספק כרת כמ\"ש החכם צבי. ועוד שגם הבין השמשות הוא בכלל התוספת בעל כרחו אף אם הוא יום כיון שהוא סמוך לחשכה ממש, ואף שלא קבלו הרי מקובל ועומד הוא מהר סיני, ואפילו הכי התירו השבותים, כל שכן בתוספת שמקבל מדעתו. ועוד דכל המקבל תוספת אדעתא דתוספת דרחמנא קא מקבל ולא יותר. אבל כשהתחיל ערבית של שבת קיבל עליו עיצומו של יום ולא תוספת (עיין סי' תקנ\"ג דקבלה לא תליא בתוספת דהא אף בט' באב מועלת ע\"ש ט\"ז ומג\"א), שהרי אף להרמב\"ם דלא ס\"ל תוספת כלל לשבת ואפילו הכי מיתסר במלאכה אחר תפלת ערבית (ואפילו בחול חשיבא קבלת לילה שלאחריו עיין סוף סי' ל', ואפילו בתפלת הצבור לבדה בדאורייתא ע\"ש במג\"א, ועיין בתרומת הדשן סי' רמ\"ח דתפלת ערבית מיקרי קבלת עיצומו של יום ע\"ש), דודאי לא פליגי אסתמא דגמרא דאמר ליה מי בדלת, וכולה סוגיא התם בברכות, וע\"כ צריך לומר דכיון שמתפלל תפלה השייכת לעיצומו של יום הרי קיבל עליו עיצומו של יום (וכן הוא לשון הגמרא עירובין דיומא קבליה עליה ולא תוספתו), ולפיכך חלו עליו כל חומרותיו ולהכי מיתסר אף בשבותים. והרי אפילו בט' באב שאין בו תוספת אם קיבל עליו אפילו תעניתו לבד נאסר בכל חומרותיו כמ\"ש הב\"ח וט\"ז ומג\"א סימן תקנ\"ג:" + ], + [ + "וטוב ליזהר כו'. בודאי שאין איסור גמור בזה מדינא, כיון שמהרי\"ו מתיר לגמרי כדמשמע מסתימת לשונו. וגם בדרכי משה כתב ואם כיונו לזה נכון לעשותו, משמע דאין איסור מדינא. וכן משמע בהדיא בגמרא (סוף פרק כ\"א) דרב ששת זריק להו אל עבר השלחן כדפרש\"י ולא הזכירו שהיה מכבד אח\"כ בדבר המותר, ובפרט שכיבוד בדבר המותר לא הוזכר כלל בשום מקום בגמרא, בודאי שלא סמכו כאן על סברא החיצונה וליתן מכשול לפנינו. ועוד דהא היתר כיבוד בדבר המותר אינו אלא לפי דעת הרמב\"ם וסיעתו האוסרים כיבוד משום משוה גומות בלבד, אבל לפי דעת התוספות ורא\"ש סוף פ\"י והראב\"ד שהביא הר\"ן דיש בכיבוד איסור משום טלטול מוקצה, א\"כ גם בדבר המותר אין היתר כלל לכבד הגרעינין, שהם מוקצה אליבא דרבי יהודה לפי דעת הרא\"ש, או לפי שאינן ראויין כלל לפי דעת הרמב\"ם. ועוד דגם לפי דעת הרשב\"א וסיעתו דמתירין טלטול בכיבוד משום דהוה ליה כגרף של רעי, מכל מקום היכי עביד הכי רב ששת לכתחלה דהדרא קושיא לדוכתה וכי עושין כו', ע\"ש בגמרא ובמגיד משנה דמהאי טעמא צריך לזרוק אחורי המטה, א\"כ לרב ששת צריך לומר שכשזרקן לעבר השלחן לא היה מקפיד עליהם כל כך שיהיו כגרף של רעי, ובפרט שהיה סגי נהור. ואיך שיהיה עכ\"פ כיון דלכל הני רבוותא אין איסור מדינא ולא מצינו חולק עליהם בזה א\"כ אין בזה אלא זהירות בעלמא כמשמעות לשון הדרכי משה (והמג\"א לא דק בלישניה):" + ], + [ + "ועיקר כו'. הטור ושו\"ע שהזכירו לעשות נר יפה, ודאי קיימו אנר שמברך עליו ואוכל לאורו, ולא על נרות שמדליק שלא יכשל בעץ ואבן, מדסיימו לעשות שתי פתילות דהיינו שתי נרות לדידן, וזה אין עושין כי אם על השלחן (ומיהו בדיני מהרי\"ו לא כתב כן):", + "ותתנה כו'. המג\"א השמיט תיקון זה במתכוין, משום דצריך לקבל שבת מיד, כמ\"ש התוס' ורא\"ש. ואף ששוהה כדי לצלות דג קטן, ומה שכתב הש\"ע מיד לאו דוקא תיכף ומיד אלא לאלתר, מכל מקום שיעור זה פחות הרבה מרביע שעה, כדמוכח משיעור מליחה שהוא כשיעור צלייה אף לחתיכה גדולה, וכאן היא שוהה בחופה הרבה. ולדעת העולת שבת צריך לומר כמ\"ש בפנים, דהא ודאי האשה אינה אלא שלוחו של הבעל, כמ\"ש העולת שבת בס\"ג, וכן בדין, דעיקר הטלת שלום בבית עליה דידיה רמיא שהוא הבעל הבית, ועוד שהיא בכלל בני ביתו עיין מ\"ש לקמן, א\"כ אם הוא מקבל שבת מיד הוא נפטר בהדלקתה והיא לא בירכה לבטלה, אע\"פ שהיא לא היתה נפטרת בהדלקה זו אם היתה חייבת בה חיוב בפני עצמו. דכהאי גוונא ממש אשכחן במברך על השופר והולך לו, עיין ב\"י סי' תקפ\"ה:", + "ומכל מקום בדיעבד כו'. המג\"א לא סבירא ליה כתשובת מהר\"י ברונא שהעתיק בעולת שבת, לפי שסומך בדיעבד על מהר\"ש ומהר\"ם. והנה לפי מ\"ש המג\"א בסי' קנ\"ח (וכן הוא בגמרא פ\"ז דברכות) דדוקא כשראוי לברך קודם עשייה ולא בירך לא יברך אח\"כ אבל כשלא היה אפשר לברך תחלה יכול לברך אח\"כ, ומהאי טעמא י\"ל שאף שהפסיק הרבה יכול לברך דאיזה גבול יש לדבר (וכמו לרבינא אחר גמר הסעודה ע\"ש בדף נ\"א), א\"כ הוא הדין כאן שאי אפשר לברך בתחלה לפי המנהג, א\"כ אף שהפסיקה הרבה אח\"כ אין בכך כלום. ובפרט דהכא י\"ל דמיקרי עובר לעשייתן, שאינה נהנית מן האור עד לאחר הברכה כמ\"ש רמ\"א.
ואין להקשות ממ\"ש הט\"ז ביו\"ד סי' ק\"ך דכשהנכרי עושה המצוה אין לישראל לברך עליה, וכן משמע במנחות (דף מ\"[ב] ע\"ב) דקאמר בישראל צריך לברך משמע אבל לא ע\"י נכרי (ודברי הזהב מזוקק שם תמוה מאד דבמסקנא לא קאי הכי ע\"ש), די\"ל הני מילי במצוה שעשיית הנכרי היא גמר מצותה כגון מילה וטבילת כלים, אבל הכא אין ההדלקה גמר המצוה אלא ההנאה לאורה, כמבואר במרדכי בהג\"ה, דמהאי טעמא לא היה ר' משולם רוצה לברך עליה והשיב עליו ר\"י דשאני הכא שרואין בה מיד להשתמש כו' ע\"ש, א\"כ אף לדידן דמברכים אינו אלא משום שנהנה בה מיד, והנאה זו היא לישראל ולכן יכול לברך, דלא גרע משירי מצות דיכול לברך עליהן, כגון נענוע הלולב אע\"פ שכבר קיים עיקר המצוה בלא ברכה, ואף החולקין שם מודו הכא דזהו עיקר המצוה. ודמי ממש לעושה סוכה אפילו ע\"י נכרי שמברך על ישיבתה, אלא דהתם מברך לישב ולא לעשות, משום שהעשיה בלבדה אינה המצוה, ומהאי טעמא ג\"כ אינו מברך כלום בשעת העשייה, אבל כאן יכול לברך על ההדלקה, לפי שגמר המצוה נמשך מאליו אחר ההדלקה ואינו מחוסר מעשה כלל, כמ\"ש ר\"י שרואין בה כו', ר\"ל אף שאין צריך עכשיו ברגע זו לשום תשמיש שהרי מברכין בכל ענין מכל מקום רואין בה לשמש כו', כלומר שעל ידי כן יכול להשתמש לכשירצה וכל הראוי לבילה אין כו'. וכן לפי מ\"ש רש\"י ור\"ן שמצטערים בני ביתו לישב בחשך, הנאה זו נמשכת מאליה אחר ההדלקה, ואי אפשר לברך עליה שאין בה ממש אלא על הדלקה שממנה נמשכה, ואף שהנכרי הדליק יכול לברך להדליק, והכוונה שיהא נר דלוק, אי נמי שצונו להדליק אם אינו דלוק כדי ליהנות ועכשיו שהוא דלוק אנו נהנים ג\"כ, והנאה זו היא עיקר ציוויו (עיין בתוס' ורא\"ש ור\"ן דאף למאי דסלקא דעתך דסגי בדלוקה ועומדת אפילו הכי מברך להדליק).
ולא דמי לכסהו הרוח שאינו מברך, דהתם נגמרה המצוה ע\"י הרוח, אבל הכא עיקר המצוה נעשית בהנאת הישראל. ודמי ממש לנכרי הנותן לידים שהישראל מברך, דאל\"כ לא היו מתירין לכתחלה עיין סי' קנ\"ט סי\"א, והטעם משום שהמצוה נעשית בגוף הישראל, וה\"נ כן הוא לפי פירש\"י ור\"ן. ואף לפירוש ר\"י י\"ל כן. אלא די\"ל דשאני התם שהישראל פושט ידיו, אע\"פ שמסייע אין בו ממש עיין סי' שכ\"ח ס\"ג, אפשר דלענין ברכה מהני אפילו סיוע בעלמא. הילכך אין לסמוך על זה אלא בדיעבד, ומסתברא לברך אז על הדלקת הנר, עיין סי' ח' בדרכי משה ודו\"ק:", + "ונזכרה בבין השמשות כו'. בודאי באמירה לנכרי מיירי המג\"א, מדמסיים ומכל מקום בנר אחד סגי, וגם הצריך לעיין בסי' רע\"ו ס\"ב בהג\"ה ע\"ש, וא\"כ ע\"כ איירי בבין השמשות. ומ\"ש ששכחה מלברך, היינו לברך ולהדליק, שכן הוא נקרא בלשון העולם. והא דשביק לפרש דין בדיעבד מאם שכחה והדליקה בלא ברכה, משום דלא שכיח כולי האי (ולכן לא העתקתיו בפנים):", + "סמוכה כו'. זה פשוט דבני ביתו אינם צריכים נר לכל אחד ואחד, דאפילו בנר חנוכה אמרו איש וביתו, והמהדרין שם היינו משום פרסומי ניסא, ובנר שבת לא אשכחן הידור זה בגמרא, אם כן אין לברך עליו כיון שאינו חיוב בדבר מחמת עצמו (שאם היה חיוב בדבר היאך נפטר הבעל בהדלקת אשתו, הלא היא צריכה נר בפני עצמה, ולא אשכחן חיוב שתי נרות אלא שיש מכוונים כן כנגד זכור ושמור כמו שכתבו הטור ושו\"ע, ומשמע שם בהדיא דבלאו הכי סגי בנר אחד לכל בני ביתו, וכן משמע מלשון הרמב\"ם וש\"ע ס\"ג, ואין להאריך בדבר הפשוט ומבואר להדיא מלשון המשנה (ששנינו הדליקו את הנר ולא הדליקו נרות) והגמרא דף כ\"ג ע\"ב ודף ל\"ה ע\"ב וכל הפוסקים). ואף שפוטר בזה הבעל הבית מחיובו, אין בכך כלום, כמ\"ש החק יעקב סי' תל\"ב והעולת שבת סי' תקפ\"ה ס\"ב ע\"ש, ובמ\"ש בסי' תל\"ב שכן הוא ג\"כ דעת הרא\"ש וטור ושו\"ע שם.
ומיהו פשטא דלישנא דרא\"ש וטור משמע ודאי להיפך. שמ\"ש החק יעקב שם שגם שלא יברכו כולם אין נכון, הוא דוחק (אף שהוא מוכרח לדעת הש\"ע שם כמ\"ש שם), שכיון שבעל הבית בירך כבר ולהם אי אפשר לברך מנא ליה להרא\"ש (ומסי' ק\"מ אין ראיה, דהשני אינו פוטר הראשון אלא גומר המצוה המוטלת על כלל הצבור וגם הוא בכלל. ועוד דהתם איכפת לן בקריאת הב' שאינו מברך לפניה ואינה מצטרפת לקריאת הראשון משום דכתיב תמימה כמ\"ש בירושלמי, אבל בעלמא לא איכפת לן ודו\"ק) להמציא מלבו חיוב זה שישמעו הברכה. אלא ודאי כוונתו כפשוטו שאחד מברך לכולם היינו משום שמצוה היא שאחד יברך לכולם כמ\"ש המג\"א סוף סי' רי\"ג, ודומיא דמתניתין הסיבו אחד מברך לכולם, ואיתא נמי בתוספתא פ\"ד, ודומיא דסוף פ\"ה בתוספתא גבי מאור אחד מברך לכולם, שהוא חיוב משום ברב עם כמ\"ש בגמרא. וכן משמע בהדיא בתשובת הרא\"ש כלל כ\"ו שכתב כן אפילו בב' מילות. וכן כתב סוף פ\"ו דחולין גבי שחיטות. ועיין מ\"ש בסי' רי\"ג. ולפי זה מבואר מדעת הרא\"ש וטור דהם חייבים בברכה, והטעם משום דהם מצווים במצוה זו מדין ערבות (לכך הם צריכים לברך אשר קדשנו במצותיו וצונו. משא\"כ בריש סי' ק\"מ שאינו מברך וצונו שכבר בירך בשחר, אלא משום כבוד התורה לבד תיקנו לברך לכל קריאה וקריאה, עיין במ\"ש סימן קמ\"ג להשו\"ע וט\"ז, וכיון שהוא גומר קריאתה דיו בברכת האחת), ואף שהבעל הבית נפטר בברכה אחת לכל החדרים מכל מקום הן צריכים לברך על מצות שעושין שהם חייבים בעשייתם, דמה לי שחייבים מחמת עצמן ומה לי שחייבים מחמת ערבות, שהרי המחויב מחמת ערבות נקרא מחויב בדבר להוציא אחרים ידי חובתן המחוייבים מחמת עצמם כמ\"ש הרא\"ש פ\"ג דברכות, א\"כ למה לא יברך על חיוב זה כמו שמברך המחויב מחמת עצמו. וכן משמע מסתימת לשון הב\"י בסי' תקפ\"ה, דדוחק גדול לאוקמי שלא היה בשעת הברכה והיה בתחלת התקיעות, דהוה ליה לפרש, אלא ודאי אף שלא היה בתחלתן ויצטרך אח\"כ לשמוע על הסדר או ששמע כבר אפילו הכי מברך עכשיו, דלא כעולת שבת שם.
ולהכי אין למחות ולבטל המנהג שנהגו בהדלקת הנרות, כיון שיש להם על מי שיסמכו. אבל גבי שופר ובדיקת חמץ שאין שם מנהג העתקתי דברי העולת שבת והחק יעקב, כיון שלא מצינו לאחרונים שיחלקו עליהם בפירוש, וגם ספק ברכות להקל, ובפרט שכן הוא מוכרח לדעת הש\"ע כמ\"ש בסימן תל\"ב:", + "חשכה ממש כו'. ע\"כ צריך לומר כן, לפי מ\"ש המג\"א דאפילו בחול דינא הכי. וכן הוא בהדיא בתלמידי רבינו יונה. וכן משמע מלשון רש\"י, הביאו ב\"י. ומכל מקום לא העתקתי דברי המג\"א גם בחול, לפי שצע\"ג לדינא, דהא לר' יהודה דמי ממש לטעה וסבר להתפלל באמצע והרי הוא תחלת הלילה, שהרי כיון שמגיע פלג המנחה נעשה לילה מאליו לענין תפלה בלא דעתו ומחשבתו של אדם כלל, וכיון דמספקא לן אי הלכתא כוותיה אין צריך לחזור ולהתפלל אי עביד כוותיה אף בלא מתכוין, משא\"כ בקבלת שבת דברצונו תליא מילתא אף לר' יהודה, דכשאינו רוצה לקבל שבת אלא להתפלל תפלת שבת אף שהגיע פלג המנחה, ואפילו בדיעבד כשלא היה בדעתו לקבל תוספת שבת והתפלל תפלה של שבת, דמי ממש למתפלל של שבת בחול, שאף שהוא בזמן תפלה לא יצא, ולהכי כשהוא חושב שהוא לילה ובאמת אינו לילה הרי אין שבת כלל במחשבתו, שמחשבה זו שבטעות אינה כלום שהיא שקר, והתוספת אינו עולה על דעתו כלל, ועוד שהוא בטעות, ונמצא שהתפלל של שבת בחול. ומיהו ממ\"ש ב\"י וש\"ע סי\"א ואפילו אינו רוצה כו', משמע דיוצא ידי חובת תפלה. ולפי זה הא דאינו יוצא כאן אינו משום דטעה בקבלת שבת אלא משום שטעה ביום, וא\"כ הוא הדין בחול לא יצא, אבל צ\"ע למה:", + "ויש חולקין על זה כו'. אף שהם תלו בהדלקה, היינו משום דסבירא להו כבה\"ג כמבואר במרדכי ע\"ש, אבל אנן לא קיי\"ל הכי אלא בנשים, ואין צבור לנשים דמאה נשי כו'. ואף שלכתחלה טוב להתנות גם באיש, מכל מקום כאן שרבים מקילים בלאו הכי פשיטא דאין להחמיר כלל, ובפרט דהכא מיקרי דיעבד.
והנה מ\"ש הט\"ז לסתור דעתם ממ\"ש רמ\"א הוא תמוה מאוד, ומבואר במג\"א שזהו דעת רבים, ובפרט שהגאונים הכי סבירא להו. אבל מ\"ש דלא קיי\"ל כהמחמירים בנגיעה, כן פסק גם בד\"מ, והאליה זוטא יחידאה הוא, אף לפי מ\"ש המג\"א, שהרי מסתימת כל הפוסקים גבי שמן המטפטף מן הנר לכלי שתחתיו שאסרו להסתפק ממנו בשבת כמ\"ש בסי' רס\"ה, ולא אסרו ליגע בכלי או בשמן, אע\"פ שהוא מוקצה מחמת מצוה כמו שכתבו התוס' דף מ\"ב ומ\"ד. ועוד דמוקצה מחמת מצוה אינו חמור ממוקצה דגרוגרות וצמוקים שמותר ליגע בהם, ואין איסור אלא לטלטלם, דכללא כייל רמ\"א בריש סי' ש\"ח דכל מוקצה מותר בנגיעה, אפילו הראוי לאכילה ולא גזרינן שמא יאכלנו:", + "שלחבירו מותר כו'. גם לפי מ\"ש הר\"ן וב\"י ומג\"א צ\"ל כן, שהרי אין צד היתר מתיר האמירה לעשות בשבת אלא לעשות אחר השבת, כמ\"ש בסימן שכ\"ה ס\"ח וס\"י וכמ\"ש המג\"א בסי' ש\"ז, אלא ודאי שגם הר\"ן סבירא ליה דהכי עדיף טפי מלומר לכרך פלוני אני הולך, שאינו מותר אלא מחמת שלמחר הוא יום המותר, אבל הכא כיון שלחבירו מותר הוא אף היום דינו כאומר לעשות ביום מותר ושרי כשיש צד היתר, [ו]להתוס' ורשב\"א וט\"ז אף בלא צד היתר.
אבל צ\"ע, דהא אבל אסור לומר לחבירו לעשות לו מלאכה אע\"פ שלחבירו מותר, ואין לומר דשאני הכא דחבירו ג\"כ בר שביתה ואעפ\"כ אינו שובת, דהא בתחומין לית לן הכי (ועוד קשה הלא כל נכרי אינו מצווה כלל על השבת ואפילו הכי אסור לומר לו. ואין לומר דשאני הכא דאף לישראל אחר מותר וכמ\"ש מהרי\"ו, דמכל מקום טעם זה שכתבו התוס' ורשב\"א כיון שלחבירו מותר הוא אין באמירתו כלום מופרך הוא). ועוד קשה דהיכי שרינן ליה למימר לחבירו הא קיי\"ל שלוחו של אדם כמותו וידו כידו והרי זה כעושה בעצמו. בפרט לפי מ\"ש תלמידי רבינו יונה בפ\"ד דהמקבל תוספת שבת מיתסר מדאורייתא ע\"ש, א\"כ מה מועיל צד היתר לאיסורא דאורייתא, דהא מילתא דמיא ממש לאומר לאשה אקפי לי קטן שחייב מלקות כדאיתא בבבא מציעא דף י' ע\"ב, ע\"ש ברא\"ש, אף שהיא אינה מוזהרת כלל מן התורה בבל תקיף, והיא מותרת לגמרי לעשות זה מדאורייתא משום לאו דבל תקיפו, ואפילו הכי סופג הוא ארבעים משום לאו זה משום שעשתה בשליחותו ונעשה כעושה בעצמו, והכא נמי לא שנא. ואף אם תימצי לומר דהכא ליכא אסורא לדידיה אלא מדרבנן, מכל מקום גם השליחות לחבירו ליתסר מדרבנן כיון דהוה ליה כעושה בעצמו ממש. ואף לפי דעת הב\"י ומג\"א שיש כאן צד היתר, מכל מקום כיון שלעשות בעצמו אסור גם השליחות הוה כעושה בעצמו. ולא דמי לשמירת פירות, דהתם אין חבירו עושה שום מלאכה כלל שהולך בתוך תחומו, ואף שהולך ע\"י אמירתו של זה הרי זה כאלו זה הוליך אותו שם (כמ\"ש התוס' ורא\"ש פ\"ז דבבא מציעא) או נשאו אותו שם בתוך תחומו של חבירו, שלא היה עושה איסור בהולכה זו או במשא זו אלא משום עצמו שלו אסור להלך שם, אבל עכשיו שהוא עצמו אינו מהלך שם רק שחבירו מהלך שם ע\"י אמירתו לא נעשה שום מלאכה בשליחותו, אף אם נכנה התחום בשם מלאכה. אבל כאן מה שחבירו מבעיר בשליחותו הרי זה כאילו אוחז ידו של חבירו ומבעיר בה שנעשית כידו אריכתא, כמו שנעשית יד האשה המקפת (ועוד קשה קצת לשון התוס' ורשב\"א אין באמירתו כלום, הוה ליה למימר אין באמירתו איסור כלל ומאי כלום). וצריך לומר דודאי איסור שליחות אין כאן כלל.
והענין הוא דהנה ב' מיני אסורים יש בעושה מלאכה ע\"י אחר, א' משום שהאחר עושה בשבילו וזה אסור בנכרי אפילו בלא אמירה אליו שצריך למחות בידו כדאיתא בדף קכ\"א אדעתא דישראל מי שרי. ואין הטעם משום גזרה שמא יאמרו לו, כמו שמטעם זה אסור ליהנות ממלאכתו כמ\"ש בסימן שכ\"ה ותקט\"ו, דהא גבי מכס בסי' רמ\"ד התירו לקבוע לו המלאכה בשבת והצריכו בקבלנות כדי שיעבוד אדעתא דנפשיה ולא אדעתא דישראל, וכן בהגהות מרדכי סוף פ\"ד לענין לקצץ לנכרי לדבר מצוה דשרי לדעתו, ובלא קציצה אסור דקעביד אדעתא דישראל, אלמא דהא חמירא מאמירה עצמה, והטעם משום דכשעושה בשביל ישראל נעשה שלוחו ושלוחו כמותו דיש שליחות לנכרי לחומרא כמ\"ש הגהות מיימוניות פ\"ו, ואפשר דכולי עלמא מודו בזה לענין שבת וכיוצא בה. אבל כשעושה בשביל עצמו אין בה משום שלוחו כמותו, אלא שהאמירה אסורה בשבת עצמה משום ממצוא חפצך, וזהו איסור ב', דהיינו כל שאסור לו לעשות בעצמו אסור לדבר מעניינו וכן להזמין את עצמו לכך, דהיינו להחשיך על תחום וכיוצא בזה, דתרווייהו נפקא מהאי קרא עיין בתוס' דף קי\"ג ע\"ב, ובתרווייהו שרי בלשמור פירות, דהתם לא שייך איסור שליחות אלא מפני שמתעסק בדבר האסור לו.
ולמדו מזה התוס' לענין קבלת שבת, דהא פשיטא להו דהמקבל שבת מבעוד יום על עצמו, אף שמסתמא קבל עליו כל חומרות וסייגים השייכים לשבת כמו שנתבאר בסי' רס\"א, מכל מקום לא קבל מסתמא אלא איסורים התלויים בגופו אבל לא התלויים חוץ לגופו, כגון אחר העושה בשבילו שלא יצטרך למחות, והוא הדין לענין אמירה שאין בה משום איסור שליחות דהיינו מה שעושה בשבילו, שאיסור זה נולד בשעת עשיית מלאכה שעושה בשבילו שנעשית ידו כידו, ואיסור הבא מאליו הוא והוא אינו עושה שום מעשה בזה, וזה ודאי לא קבל עליו כמ\"ש הלבוש, ומטעם שכתב מהרי\"ו (והוא הדין במוצאי שבת אינו חפץ מסתמא שתומשך עליו חומרא זו). אלא דעל עצמו קבל ודאי כל השבותים, ובאמירתו עובר על שבות בעצמו שמתעסק בדבר האסור לו, ולא סגי בטעמא דמהרי\"ו אלא לאותו דבר שנעשה על ידי אחרים, אבל אותו דבר שעושה בעצמו מה לי שעושה באחד משאר איבריו ומה לי שעושה בפיו, דעקימת שפתיו גופא יש בה איסור שמתעסק בדבר האסור כמו רגליו המהלכין להחשיך על התחום לדבר האסור לו. ועל זה הביאו ראיה משמירת פירות דכיון שלחבירו מותר אין באמירתו כלום, ר\"ל שאין מתעסק כלל בדבר האסור אלא בדבר המותר. ולפי זה עולין דברי התוס' עם מהרי\"ו בקנה אחד, ואין צריך למה שנדחק המג\"א בסי' רס\"א לחלק בין יחיד לצבור, וגם בדרכי משה משמע דמהרי\"ו מיירי ביחיד ע\"ש.
והשתא לא קשיא מידי מאבל דאסור משום שליחות, וכן לנכרי, אפילו אמר לו לעשותו אחר השבת, דכיון דלעשות בשבת אסור א\"כ כשאומר לו לעשות למחר הרי מתעסק בדבר האסור לו היום, דהיינו עשיית הנכרי בשבילו שהיא עצמה אסורה משום דיש שליחות לחומרא, או מאיזה טעם שיהיה, ולכן אסור לדבר ממנה אע\"פ שהיא למחר (ומהאי טעמא מותר לומר לו עשה מלאכתך), אלא אם כן יש צד היתר היום ע\"י בורגנין, ור\"ל שאיסור המלאכה אינו מחמת עצמה אלא דבר אחר גורם האיסור, ויוכל להצטייר שיסתלק אותו גורם ויעשה המלאכה בהיתר היום בדמותה כצלמה כמו שרוצה לעשותה למחר, אזי מותר להתעסק בה אע\"פ שלא נסתלק הגורם עדיין, וגם אי אפשר להסתלק היום בפועל ממש, מכל מקום הוא אינו מתעסק כלל לעשותה דוקא באיסור אלא לעשות דבר שהוא מותר בעצמו, לאפוקי מלאכה האסורה מחמת עצמה, או שאי אפשר להצטייר שיעשה אותה בהיתר אלא אם כן לא יעשה כמו שהוא רוצה לעשותה למחר, אסור להתעסק לה היום, שהרי מתעסק בשבת כדי לעשות רצונו למחר בענין שאי אפשר להצטייר שיעשהו היום בהיתר. והילכך אם לא הבורגנין אין מועיל מה שהיה יכול לילך לקרוב משם מאתמול, שאז לא היה הולך כל כך למחר כמו שילך עכשיו, והוא מתעסק היום להליכה של עכשיו שהיא אסורה היום. ובזה נסתלקה תמיהת הט\"ז מעל הר\"ן וב\"י ומג\"א.
אבל לפי מה שכתב הט\"ז צ\"ע, דהא אי אפשר לעשות בורגנין ומחיצות בשבת, ואם ע\"י נכרי, א\"כ גם פירות המחוברים אפשר לתולשן על ידי נכרי, ומה הפרש יש ביניהם לפי דעתו. ועוד קשה דמכל מקום בשעת אמירתו עדיין אין בורגנין ומחיצות, וא\"כ בשעה שמתעסק אין צד היתר, ומה יתן ומה יוסיף אם שיהיה צד היתר אח\"כ, בלאו הכי אינו מתעסק אלא לעשות למחר שהוא יום המותר, ואין שום טעם כלל לתלות האיסור בשעות שנשארו ביום אחר התעסקותו אם יוכל להמצא אז צד היתר שאז הוא אינו עושה מאומה. ועוד סמוך לחשכה שאין שהות ביום לעשות בורגנין ומחיצות הרבה מאוד יהא אסור. וגם עיקר ההיתר כשאין בורגנין ומחיצות הוא הלכתא בלא טעמא לפי דעתו וצ\"ע. ומכל מקום מ\"ש דגבי שמירת פירות אין הטעם משום בורגנין, כן משמע בהדיא מפרש\"י ור\"ן במשנה, ובטור ושו\"ע סי' ש\"ז, ע\"ש בב\"י שהעתיק לשון רש\"י. אלא שמלשונם משמע טעם אחר לגמרי, הפך מ\"ש התוס' והרשב\"א דהשמירה אסורה לזה, אלא סבירא ליה דכיון שהשמירה עצמה מותרת גם לזה אם היו בתוך התחום, אלא שאי אפשר לו לילך לשם הרי זה כמו שהפסיקו נהר, כיון שהוא אינו אומר לו רק לשמור שהי[א] מצד עצמה מותרת גם לו. וכן משמע בהדיא בהרמב\"ם ריש פרק כ\"ד. וא\"כ אין ראיה כלל לקבלת שבת. אלא שלזה הקדים הר\"ן שם לפרש שמור לי היינו שאומר לו לך למקום פלוני ושמור כו', וא\"כ אומר לו לעשות דבר האסור לו דהיינו הליכה למקום פלוני, ואפילו הכי שרי.
ולדינא אף רש\"י מודה דשרי אפילו בכהאי גוונא, אלא דקושטא דמילתא נקט לפי פירושו, דהא תנן בפ\"ד דעירובין היו שנים כו' מביאים ואוכלים באמצע, ומשמע דזה מותר לו לומר שיביא, והרמב\"ם וטור ושו\"ע כתבוה בסי' שמ\"ט אפילו לענין [רשות] הרבים דאורייתא (ועוד דאם היה איסור באמירה היה אסור לאכול עמו, כמו פירות שהובאו מחוץ לתחום או דרך רשות הרבים עיין סי' שכ\"ה סט\"ו, שאסורים משום גזירה שמא יאמר לו להביאו, אע\"פ שיש לדחות). וכן בסוף פ\"ה דביצה גבי פירותיו שבעיר אחרת שהם כרגלי מי שהופקדו אצלו ומותר להביאן לו שיאכלם ביו\"ט, משמע שמותר לו לומר להביאם לו, אי מטעמו של הרשב\"א אי מטעמו של הר\"ן. אבל ע\"י נכרי ודאי אסור בכהאי גוונא, דהא אם הביא מחוץ לתחום אפילו היה בבין השמשות אמה אחת חוץ לתחום אסור למי שהובא בשבילו משום גזרה שמא יאמר לו, אע\"פ שאם היה ישראל היה מותר לו להביא עד סוף תחומו שהוא סמוך לעיר, וא\"כ אין איסור אלא מה שהביא הנכרי מסמוך לעיר לתוכה, ובשביל זה אין לאסור כלל בדיעבד כמ\"ש בסי' שכ\"ה ע\"ש במג\"א (וגם לכתחלה היה יכול לילך חוץ לעיר עד תוך תחום הפירות ולומר לנכרי להביאם לו לשם, ומשמעות הגמרא והפוסקים דאפילו בדיעבד לא משכחת שום היתר למי שהובא בשבילו, ועכ\"פ לפי דעת ר\"ת לא משכחת כלל איסור בבא מחוץ לתחום שהיה יכול לממצע את התחום ולאכול ודו\"ק), אלא ודאי דמה שהנכרי מביא מחוץ לתחום העיר לתוך תחומה יש בזה איסור כשעושה בשביל ישראל, אע\"ג דלישראל הוי שרי כהאי גוונא. ואלו גבי קבלת שבת אף לנכרי שרי כדמשמע בהדיא במג\"א סימן רס\"א, וצ\"ע:" + ], + [ + "כל השמנים שמדליקין כו'. כן הוא לשון הב\"י וש\"ע. ואפשר שכוונתו למעט אף לצרי ועטרן, שאף את\"ל שאין חשש שמא יסתפק ושמא יניחנו ויצא, בתערובת כל שהוא, מכל מקום יש לגזור להפך שמא יתן הרבה. וגם י\"ל שהצרי אינו נמשך אחר הפתילה כמ\"ש התוס' דף כ\"ו בד\"ה חדא כו', וגם בעטרן י\"ל כן כמ\"ש התוס' שם בד\"ה רבי ישמעאל כו' ע\"ש:", + "אפילו המהותך כו'. הוא הדין אם משכחת לה בשמן כשר לגמרי, כדמשמע בהדיא ברא\"ש וס' התרומה בשם ר\"ת דפתילה פסולה אסורה בכל ענין, ואי ס\"ד דבשמן כשר שרי משכחת גוונא דהתירא. והמג\"א העתיק לשון הטור שכתב כן לרבותא להמתירים ע\"ש. ועוד דבשמנים כשרים השכיחים בינינו לא משכחת שמן שיהא ראוי לכורכו כשיקרוש, ואפשר שבכל מקום לא משכחת לה, דנפט הוא מין לח הנמדד בכלי וכדתניא ביומא דף ל\"ט בא למדוד נפט כו' (לכך סתמתי בפנים):", + "שמנים שאורן וכו'. משמעות הב\"י והדרכי משה, שהיו קרוב לזמן הב\"ח, והיו מדליקים ג\"כ בשעוה בלא פסולת, ואף על פי כן כתבו שנוהגין כהמתירין, מכלל דלא ס\"ל לחלק. ובאמת שדבריו צ\"ע אף לפי דעתו, דלמה לא גזרו על שעוה בלא פסולת אטו שעוה עם פסולת, כמו שגזרו על חלב מהותך אטו שאינו מהותך. ואף שאין מדמין גזירות זו לזו, מ\"מ בענין אחד מדמין, כמ\"ש התוספות דף י\"א ע\"ב. וממ\"ש התוספות בדף כ[א] דשעוה היינו שאינה מתוקנת עדיין, אין ראיה כלל, דהתם מפרש בהדיא פסולתא דדובשא, והכא מפרשים בגמרא בהדיא דהיינו קירותא, וקירותא היא שעוה קשה כמבואר בעירובין דף נ\"ג ע\"ש בפרש\"י, וצ\"ע בב\"ח:" + ], + [ + "ימלך כו'. לא העתקתי מה שכתב הט\"ז סי' תקי\"ד, לפי שצע\"ג, דהא בנר ליכא למיחש דבדיל מיניה משום איסור שבת. ואין לומר שיטעה להתיר גם מהנר שיאמר מאי שנא משפופרת, זה אינו דהא אנן לא אמרינן שיתירו לו להסתפק ממנה, אלא למה אסרו להניחה כלל על הנר, יתירו בהנחה ויאסרו להסתפק, וכיון שאסרו כן שוב לא יבא לעולם להסתפק מהנר, שהרי משום איסור שבת בדיל מיניה. ולא דמי לשאר גזירה לגזירה שיש לחוש שיעבור הכל ויבא לאיסורא דאורייתא, מה שאין כן הכא, וצ\"ע.
ועיין ברמב\"ם פ\"ה שנתן טעם אחר משום מוקצה מחמת איסור (עיין שם בלחם משנה שפירש דלא שייך כאן כיבוי והיינו כדעת המתירין בסימן תקי\"ד, וחזר בו ממה שכתב בפירוש המשנה). וצ\"ע דמאי שנא מחטים שזרען בקרקע, שאף שהקצם לאיסור דהיינו לזריעה שישרשו שם ויאסרו משום איסור תלישה, אפילו הכי קודם שהשרישו דעדיין אין בהם איסור תלישה לא הוו מוקצה, והכי נמי השמן שלא ירד עדיין לנר למה יאסר. ודוחק לומר דשאני הכא דכבר חל שם מוקצה על כולו מחמת איסור כיבוי שאם יטלנו כולו יתחייב משום מכבה, דמכל מקום כל מעט ומעט שנוטל אין בו איסור מוקצה עדיין, ובדרבנן אמרינן אפילו ברירה, וכל שכן הכא דא\"צ כלל לברירה, וצ\"ע.
והנה אף שיש לומר כאן שהוקצה למצות נר שבת ואף רבי שמעון מודה ביה כדאיתא בדף מ\"ה, לא רצו רש\"ל וט\"ז לתרץ כן, לפי דמתניתין סתמא קתני בכל הנרות אף אותן שאין מדליקין בשביל מצות נר שבת דלא אמרינן בהו מוקצה מחמת מצוה, כדמשמע במג\"א סימן רע\"ט סק\"ב וסימן תקי\"ד סק\"ז:", + "שאפשר לנער כו'. עיין במ\"ש סימן רס\"ו:", + "באחד משני כו'. במג\"א סק\"י משמע שכן הוא ג\"כ דעת הסמ\"ג דבעינן הפסק כלי. וכן הוא דעת המג\"א בסימן תקי\"ד סק\"י שלא התירו אפילו גרם כיבוי אלא למנוע שלא ישרף יותר. ועיין שם בט\"ז שתחיבת הנר למים הוה כיבוי ממש ובחול אינו אלא מונע שלא ישרף יותר. וזהו ג\"כ דעת המג\"א שהתיר שם בחול אפילו ביו\"ט ואסר כאן במים אפילו מבעוד יום.
ולהט\"ז שם צריך לומר דסבירא ליה כמו שכתבו התוס' כאן בתחלה דחיישינן שמא יפלו הנצוצות בשעת נתינת המים, ולהכי שרי התם. אבל לפי מה שכתבו התוס' אחר כך לגירסת ר\"ח והסכים לזה המגיד משנה, וכל שכן לתירוץ האחרון של התוס' שהסכים לו הר\"ן, אין היתר כלל בזה. וכל שכן לפי מה שכתב רמ\"א בסימן של\"ד כר\"י דגרם כיבוי לא שרי אלא במקום פסידא, עיין שם. הילכך אין להתיר אלא לצורך גדול, אבל בלאו הכי פשיטא דאין לסמוך על הט\"ז נגד ר\"ח והתוס' והר\"ן ומגיד משנה ורמ\"א ומג\"א. ובפרט שיש אוסרים אף בטלית שאחזה בו האור ליתן מים מן הצד כמו שכתב ב\"י סימן של\"ד:", + "לכיבוי כדי כו'. לפי מה שכתב הט\"ז הרי זה מבואר בהדיא בסמ\"ג שהעתיק המג\"א, אבל לפי דעת המג\"א שהקשה על רמ\"א צ\"ע:" + ], + [ + "אינה שלו כו'. לא העתקתי מה שכתב המג\"א לענין שכירות, משום דקיי\"ל דהעיקר כמ\"ד שכירות לא קניא אפילו לחומרא כמ\"ש בסימן רמ\"ו ועיין במ\"ש שם, אלא שטוב לחוש באיסורא דאורייתא לדברי המחמיר מספק ע\"ש, אבל הכא חומרא דאתי לידי קולא היא לפום מאי דקיי\"ל דלא קניא כלל, וצריך ליתן דוקא עליה, ולא לנכרי כמ\"ש המג\"א:", + "שם חשש כו'. זה נלמד מדין האוכף שלא הסכים להתיר, וכתב עיין סי' של\"ד ס\"ב, וכונתו ששם הניח בצ\"ע אם יש להתיר מי שהחשיך בזמן הזה להאוסרים שם, ואף להמתירים שם היינו ג\"כ כדי שלא יבאו לידי איסורא דאורייתא עיין שם במג\"א, וכן כתב הט\"ז שם שמא יעשה איזו מלאכה להצניע הממון עיין שם, אם כן הכא דלא שייך למימר הכי, שבודאי אם יבא לעבור על דברי תורה מחמת חמדת ממונו לא יצניענו בדרך אלא ישאנו עמו במחיצתו, שהיא שמירה המעולה כי יתן בכיס עינו, ואם כן אף אם תמצי לומר להתיר מי שהחשיך אף בזמן הזה, על כרחך היינו שלא יבא להרבות באיסור דברי סופרים, כמו שכתב ב\"י סי' של\"ד בשם מהרי\"א וכן כתב העולת שבת שם, אם כן ברכיבה אין שום היתר לפי זה, דאף רכיבה היא גזירה משום מלאכה דאורייתא שמא יחתוך זמורה, ואדרבא עדיפא מינה לפי דעת השו\"ע סוף סי' שמ\"[ח] דהושיט ידו לכרמלית לא גזרו אפילו במזיד ובעלה באילן גזרו עיין סי' של\"ו.
אבל בלא רכיבה משמעות כל האחרונים כאן שיש להתיר אף בזמן הזה, עיין ט\"ז סוף סימן זה. וכן משמע בהדיא במג\"א סקי\"ח וסק\"כ ועיין שם בשלטי גיבורים. וכן משמע בהדיא בט\"ז סק\"ד. וכן לפי מה שכתב המג\"א בסק\"ג דזה תלוי בפלוגתא שבסימן של\"ד ס\"ב, אם כן לפי מה שכתב שם המג\"א בשם הב\"ח כהמתירים הוא הדין הכא. אלא דלפי הטעם המבואר שם במג\"א וט\"ז, צריך לומר הכא כמו שכתב העולת שבת שם. וכהאי גוונא ממש כתב הט\"ז עצמו בסימן רמ\"ד סק\"ו עיין שם, דזהו ממש כמ\"ש בפנים. וכן משמע בהדיא בריש סימן שי\"א דאין צריך חשש דאורייתא דוקא למאי דקיי\"ל מלאכה שאינה צריכה לגופה פטור עיין שם אלא איסור חמור של מדברי סופרים, ואם כן יש לומר דהוא הדין נמי לכיבוי איסור דברי סופרים.
והא דהוצרכו בסימן של\"ד לומר דיש חשש שיבא לאיסורא דאורייתא, היינו משום דהתם מיירי בכהאי גוונא דליכא אלא חשש שמא כו', כמבואר שם בלשונם בהדיא עיין שם (והיינו משום דהם רצו ליתן טעם להתיר אם הוא בענין שיכול להחביא המעות בלי מלאכה דאורייתא דבכהאי גוונא מיירי התם, ואם כן מהיכי תיתי לומר שיעשה מלאכה דאורייתא מחמת שנאסור לו לטלטלם, דזהו דבר שאינו עולה על הדעת כלל שאם היינו מתירים לו לטלטל היה מחביאם בטלטול וכשאנו אוסרים הטלטול יטלטל ויחפירם גם כן בקרקע וכיוצא בזה, דלמה יעשה כן. בשלמא במי שהחשיך כשאי אפשר לו לעמוד בהיתר ועושה באיסור, לא יעלה על דעתו כלל להקל ממשא טורח העיון מאיסור חמור לאיסור קל, ועושה כאוות נפשו ומהלך כדי למהר הליכתו, וגם לא יתננו לנכרי, ששמירת עצמו היא מעולה לו משמירת אחרים כי יתן בכיס עינו שאדם עשוי למשמש כו'. וכיון שבענין זה יפה לו יותר, ואף אם לא היה יפה לו יותר כיון שעושה כך מבעוד יום שנושאו בעצמו, בודאי לא ישנה בשבת ולא ירצה לחלק בין איסור לאיסור, אלא בין איסור להיתר כשנתיר לו. משא\"כ התם רצו ליתן טעם להתיר בכל גוונא אף שאין לו שמירה מעולה משמירה זו שיש לו בהחבאה שבטלטול גרידא, אם כן מהיכי תיתי יעשה מלאכה. ואין מקום לומר אלא שמא מחמת שהוא בהול ונחפז מאד מהדליקה והלסטים ימהר להצילם מפניהם באיזו הצלה שתזדמן לו יותר במהירות, ושמא תזדמן לו במהרה הצלה על ידי מלאכה ולא ילך כלל להחביאה במחבוא שיש לו, לפי שיאמר בין כך ובין כך הוא אסור. ואם כן אין כאן ודאי ולא אפילו קרוב לודאי שיעשה מלאכה כיון שיש לו מחבוא טוב, אלא ספיקא בעלמא הוא, ספק תזדמן לו במהרה הצלה על ידי מלאכה ויעשה אותה, וספק ילך להחביאה במחבוא שלו ולא יעשה מלאכה, מפני שאפשר שיתעכב בה יותר מהליכה לשם או מפני שירצה להתעלם מיד מהליסטים בהליכתו מביתו למקום המחבוא, ואם המחבוא בביתו כל שכן שלא ימהר כלום בטורח המלאכה ולא יעשה אותם בחנם, דהתם לא מיירי בחשש שכחת שבת עיין שם), והלכך לא חיישינן אלא לאיסורא דאורייתא (וגבי כיבוי למאן דאמר מלאכה שאינה צריכה לגופה פטור, צריך לומר משום דהכיבוי יפה לו יותר וכיון שבין כך ובין כך אסור יכבה כדרכו בחול). אבל מחמת חשש שמא ירבה באיסורי דברי סופרים לא נתיר לו איסור דברי סופרים אף על גב דבלאו הכי יעבור עליו בודאי, דכמו שאין אוסרים דבר המותר מחשש שמא יבא לידי איסור דברי סופרים, אם לא במקום שפירשו חכמים בהדיא, כך אין להתיר האסור מחשש זה, ותהא ידינו מסולקת הימנו, והדברים קל וחומר. מה שאין כן הכא קרוב לודאי הוא, ואפשר ודאי גמור, שכשנאסור לו ולא יעמיד עצמו על ממונו ילך עם כיסו כדרכו בחול, ולא יעמוד לפוש בכל פחות מד' אמות, וגם לא יתננו לנכרי, לפי שיאמר כיון שבין כך ובין כך הוא שלא בהיתר גמור אעשה בדרך היפה לי יותר לשמרו בעצמו ולילך במהרה לביתי, או לא יעלה על דעתו כלל לבקש איסורים קלים ולעשות על דעת שאין בו איסור כל כך, אלא יעשה כמו שעשה מבעוד יום, אלא אם כן אנחנו נמציא לו הדרך ילך בה והמעשה אשר יעשה שלא יפסיד ממונו.
וחילוק זה הוא מוכרח ממה שכתב המג\"א בסי' ש\"[א] ס\"ק מ\"ה לדעת מהרי\"ל וכן כתב בסי' של\"ד דדוקא כשהוא בהול שרינן ליה, והרי מי שהחשיך אינו בהול כלל כמבואר בר\"ן ריש פרק כ\"ד לפי שיטתו, ואיך אפשר לחלוק עליו במציאות (ואין לומר משום דברי הזיקא, חדא דל\"ל הכי ולא משום בהול, ועוד דבסי' של\"ד מיירי גם כן דברי הזיקא ואפילו הכי אסור משום דאינו בהול). וע\"כ צריך לומר כמ\"ש, דשאני הכא שהדבר קרוב לודאי שילך עם כיסו כדרכו מבעוד יום. מה שאין כן התם בסי' ש\"א, ממה נפשך, אם יעלה על דעתו לבקש איסורים קלים ודאי יוציאם לחוץ דבכהאי גוונא לא יבא לידי הפסד כמבואר שם, ואם לא יעלה על דעתו כלל אם כן יעשה כמו שעשה מבעוד יום שהיה נושאם אצלו ולא חפרם ולא תפרם מפני שהיה די לו בשאתם אצלו, ובודאי לא ישנה בשבת מדרך החול. וכן בסי' של\"ד בסחורה הנפסדת מגשמים, אף בחול אין דרך להצילה במלאכה דאורייתא כמו שכתב הלבוש שם, אלא בטלטולם למקום אחר או לכסותם במקומם, ואין דרך למלאכה בכאן אלא אם היה בהול ונחפז, אזי אפשר לו לבא לידי איזה מלאכה כדי למהר ההצלה אם נאסור לו הטלטול, שיאמר בין כך ובין כך אי אפשר לי להציל בהיתר, כן צריך לומר לדעת המג\"א.
אבל באמת אין צריך לכך, דמה שהקשה המג\"א מפירות המוקצים לא קשה מידי לפי מה שכתבו שם הב\"י וט\"ז לחלק בין מיני מאכל למעות, ובשביל שהוקצו הפירות לא נחשבו להפסד מרובה יותר. ואף אם לפעמים אין במעות הפסד מרובה כמו בפירות לא קשה מידי, עיין ט\"ז סוף סי' רמ\"[ד] גבי היתר מכס הנלמד מהיתר כיסו, שמשם למדו גם כן לענין זה. ובגמרא לא מיקרי הפסד מרובה אלא לגבי טלטול דבר המותר לגמרי לר' יצחק בפ\"ה דביצה, או אפילו לכולי עלמא לענין ביטול כלי למקצת השבת בפכ\"ד דשבת עיין שם בר\"ן, ובמלחמות מבואר דכמה מיני הפסד מועט יש והוא הדין להפסד מרובה:", + "להם מבעוד יום. עיין מג\"א. ואין לומר שדעת רמ\"א דאף בבהמה אין צריך לעשות כן אלא כשמניחו עליה כשחשיכה, כדמשמע לכאורה מקושית הרא\"ש על רש\"י, דזה אינו דהרא\"ש לא כתב כן אלא על קושית והלא מחמר, אבל מכל מקום למסקנא אי אפשר דלא קיימא להשתין כו', א\"כ אף מבעוד יום הדין כן מהאי טעמא, כמשמעות המגיד משנה. וכן כתבו בהדיא בספר התרומה והמרדכי והגהות מיימוניות. וכן הוא דעת הרמב\"ם שהצריך שלא יהיה לא עקירה ולא הנחה, אם כן אף מבעוד יום אף דעקירה לא הוי מכל מקום צריך שלא יהיה אפילו הנחה לבדה. ואף הרא\"ש מודה בזה לפי המסקנא דכשהיא עומדת כו'.
ובזה נסתלקה תמיהת השלטי גיבורים מעל ספר התרומה גבי יכול לרוץ. אלא דמכל מקום גבי כרמלית דרבנן יש לסמוך על דבריו, כיון שהוא דיעבד שאי אפשר בענין אחר, ואם לא נתיר לו הנחה בלבדה כלאחר יד יעשה עקירה והנחה כדרכה. ולא הצריך הרמב\"ם ליטלו קודם שתעמוד אלא לכתחלה, אפילו פשיטא שאם לא הספיק ליטלו עד שעמדה בודאי לא ישליכנו ארצה, מעתה אתי לידי איסורא דאורייתא. אלא דמכל מקום ברשות הרבים אין להקל גבי ריצה כשעקר משחשכה, כיון שיש חולקים לגמרי על היתר זה, והמתירין עצמן הזכירו מבעוד יום, מנא לן להקל משחשכה, דיש לומר דלא רצו להתיר עקירה בידים כדרכה וגם הנחה בידים אפילו שלא כדרכה, דשמא יעמוד מעט ונמצא עושה איסור סקילה במזיד על פי היתר חכמים, ומוטב להניחו שיעשה כרצונו שמא יעמיד עצמו על ממונו. מה שאין כן בבהמתו כשכבר עמדה ועשתה הנחה בלא עקירה קודם שהספיק ליטלו ממנה מותר לחזור ולהניחו עליה, לפי שלא נולד עכשיו חשש יותר לאיסורא דאורייתא ממה שהיה בתחלה כשהניחו עליה משחשכה. ומכל מקום בכרמלית יש להקל כדעת השלטי גבורים, שהרי כן דעת הט\"ז סוף סימן זה, וגם המג\"א נתכוין להעתיק היתר זה אלא שקיצר בלשונו, דמה שכתב בכל ענין בודאי אין כוונתו אף אם אינו מתירא, דהא בסק\"כ לא כתב כן, ובהדיא מבואר בשלטי גבורים שכוונתו אף משחשכה עיין שם. וכן משמע בהדיא במג\"א סקכ\"א דאף משחשכה יש להקל:", + "יכול לרוץ כו'. עיין מ\"ש לעיל. ועיין בשלטי גיבורים שכתב שהרמב\"ן וסיעתו מודים היכא דאי אפשר בענין אחר שמתיירא כו', לכך לא העתקתי דעתם. ובפרט דעכשיו אין נפקא מינה לפי מה שכתב המג\"א דלכולי עלמא שרי בכרמלית (אבל בשלטי גבורים זה אינו והמ\"א כתב כן מדעתו). וכן הט\"ז בסק\"ו הכריע להקל:", + "פטור. בודאי אין כוונת המג\"א להשמיענו כאן חיובי ופטורי דהוצאת שבת שאין כאן מקומם, וגם למה ליה להביא ראיה מפירוש רש\"י תלמוד ערוך הוא בפרק קמא ובכמה מקומות, אלא ודאי דכוונתו דגם הכא שרי בכהאי גוונא, ולהכי אפקיה בלשון פטור ולא מותר משום דלא שרי אלא כשאי אפשר בענין אחר:", + "ולא ידע כו'. לפי מה שכתב המג\"א צריך לומר דלשון ושכח והוציא שבש\"ע הוא דומיא דשמא ישכח ויוציא שבסוף סי' רנ\"ב, שפירושו ישכח להסירו ולהצניעו עיין שם במג\"א.
ומה שכתב המג\"א בסק\"כ דאם מתיירא כו', אי אפשר לומר דמיירי סמוך לחשכה ממש שפשע בזה, דאם כן מאי איכא בין החשיך בדרך לפושע, שהרי היתר הריצה הוא דוקא כשאי אפשר פחות פחות מד' אמות ברשות הרבים על כל פנים כמו שכתב המג\"א בסקי\"ח, אם כן מכלל דהיתר פחות פחות מד' אמות הוא יותר קרוב להתיר, ובפושע לא התירו אפילו פחות פחות מד' אמות אף על פי שאי אפשר בענין אחר, דכשאפשר בענין אחר גם בהחשיך בדרך לא התירו, אלא ודאי דהתם מיירי כשלא פשע. וכן משמע מסתימת לשון האגודה ורמ\"א דמיירי כששכחו עליו ביציאתו, ולא כשיצא בו דוקא במזיד סמוך לחשכה ואחר כך שכחו, דהוי להו לפרש ולהזכיר סמוך לחשכה, אלא ודאי מיירי בכל גוונא ואפילו הכי אסור. ואף הט\"ז שחלק והתיר לרוץ כמו בחבילה, מכל מקום גם בחבילה המתירין עצמן דהיינו ספר התרומה והנמשכין אחריו התנו בפירוש כשאי אפשר בענין אחר שמתיירא כו', ובכי האי גוונא מודה רמ\"א, כמ\"ש המג\"א. ולא אסר אלא משום דבעיר מסתמא אפשר לשומרו, כמבואר בהדיא בספר התרומה, שנתן טעם בזה לההיא דס\"פ נוטל פעם אחת שכחו דסקיא כו' הובא ב\"י סי' של\"ד ומג\"א שם, וכן כתב הר\"ן. ומכאן הוציא האגודה דבריו. והנה לפי טעם הראשון של ספר התרומה, שאני הכא דפשע בשכחה, בודאי אין כוונתו לפי שהוציאו לשם סמוך לחשכה, דהא בגמרא לא נזכר כלל סמוך לחשכה, ואפשר דמבעוד יום הוה, ועוד דלפי זה עיקר הפשיעה מה שיצא סמוך לחשכה ולא השכחה, ומדקאמר שפשע בשכחה מכלל דאף כששכח מבעוד יום מיירי, ואפילו הכי אסור מב' טעמים. ואנן קיי\"ל כטעם הב', שכן כתב גם הר\"ן, ואם כן כשאי אפשר בענין אחר שרי לדעת המג\"א וט\"ז. ואף לספר התרומה צריך לומר דטעם הב' עיקר, או תרווייהו דווקא קאמר, דלטעם הראשון בלבדו קשה מגמרא דעבודה זרה דף [ע'] ע\"א. דאין לומר דשאני התם שהכיס עליו ואין בו משום טילטול מוקצה אלא איסור פחות פחות מד' אמות, דזה אינו שהרי בא לתרץ מארנקי שבחצר שאין שם אלא מוקצה לחוד, ואיסור פחות פחות מד' אמות לחוד ודאי חמיר מאיסור מוקצה לחוד, שהרי פחות פחות מד' אמות אסור אפילו בבין השמשות גבי עירוב בסי' שמ\"ט, עיין שם בב\"י שכתב כן בשם התוס' והמרדכי שכתבו כן גבי עירובי תחומין, וטלטול מוקצה שרי בבין השמשות גבי עירוב כמבואר בעירובין דף ל\"ה גבי נפל עליו גל וכמ\"ש בסי' שצ\"ד (ובלאו הכי מבואר בספר התרומה ובהגהות מיימוניות ומרדכי ריש פרק כ\"ד דאף במי שהחשיך בדרך ומטלטל פחות פחות מד' אמות איכא נמי איסור מוקצה, עיין במ\"ש בסי' ש\"א).
אבל יש להסתפק בדעת האגודה ורמ\"א, דאפשר שלא אסרו אלא כשאפשר לשמרו על ידי נכרי, אבל אם יצטרך לשמרו בעצמו עד למוצאי שבת אפשר דגם כן אין אדם מעמיד עצמו על זה, כמו בהושיט ידו מלאה פירות בסי' שמ\"ח. והתם אמרינן דאי אפשר כלל אבל הכא על כל פנים אפשר דאין אדם מעמיד. וספק זה הוא בלשון ספר התרומה שכתב או ליתן לשומר כו', אם דוקא תרוייהו קאמר או לא, דאף אם אי אפשר חייב לשמור בעצמו וכן משמע בהדיא בר\"ן. אלא דלפי זה צ\"ע בגמרא דעבודה זרה היה להם להחשיך שם בשוק, אף אם תמצי לומר דלא היה מזדמן להם שומר. ודוחק גדול לומר דבנהרדעא היו שכיחי לסטים כ\"כ בשוקא דיהודאי עד שאי אפשר להחשיך שם עם כיסו, אבל לצאת עמו לפי שעה אפשר, וגם ר' יצחק מיירי בכהאי גוונא, דאמורא הוי ליה לפרש. וצריך עיון:", + "המעורבת אסור כו'. לכאורה היה אפשר להתיר טלטול מוקצה גרידא על ידי נכרי, שהרי הרמב\"ם התיר אפילו טלטול פחות פחות מד' אמות, והרמב\"ן ושאר פוסקים לא חלקו אלא מחמת שפחות פחות מד' אמות חמורה מנתינה לנכרי, ואף הרא\"ש לא הזכיר אלא טלטול הישראל. אלא דכיון דסבירא להו להפוסקים דלא התירו שום איסור במציאה משום דאדם מעמיד עצמו עליה, אם כן ממילא דינם כשאר מוקצה שיש אוסרים אפילו על ידי נכרי אפילו במקום הפסד כמו שכתב המג\"א בסי' ש\"ז עיין שם בשם הר\"ן וריב\"ש ורשב\"א והגהות מרדכי, אלא שלהפסד גדול אפשר להקל וכאן אינו אלא מניעת הריוח. וכן משמע מלשון המג\"א שכתב אסור ליטלו משמע אפילו להצניעו אצלו, מדלא קאמר להביאו כלשון רמ\"א, דבנטילה גרידא אין בה אלא משום מוקצה ולא משום הוצאה, אף על פי שהנכרי נושאו בעצמו דמדעתיה דנפשיה קעביד ואינו שלוחו שלא צוהו בכך, ואינו צריך למחות משום שעושה בשביל ישראל כמו שיתבאר לקמן.
ומיהו לשמור ודאי אפילו לישראל שרי כמבואר ברמב\"ם להדיא, ולא נחלק שום אדם בזה עיין שם במגיד משנה. ובהדיא אמרינן בדף ק\"ז נכנסה לו צפור תחת כנפיו יושב ומשמרה כו', אע\"פ שהוא מציאה דלא אתיא לידיו מבעוד יום והיא מוקצה. ומשמעות לשון הרמב\"ם בפרק כ\"ד הלכה ח' צ\"ע. ואם כן כל שכן שמותר לשמרה על ידי נכרי, דמי איכא מידי דלישראל שרי ועל ידי נכרי אסור:", + "מעצמו כו'. בודאי אין טעמם של אגודה ורמ\"א שלא הצריכו למחות כשמביאו משום הפסד כיסו, דאם איכא איסורא במה שאינו מוחה למה התירוהו שלא לצורך, דהא מיירי כשאפשר לשמרו כמו שנתבאר לעיל. אלא ודאי שאף בלא הפסד כלל אין צריך למחות כלל, דכיון שצוהו לשמור והוא מביאו מיד אדעתא דנפשיה קעביד להקל טורח שמירתו כל היום. ואף אם עושה בשביל ישראל אין צריך למחות כשעושה מעצמו לפי דעת הרבה פוסקים כמו שנתבאר בסי' רנ\"ב עיין שם:", + "כשיגיע לחצר כו'. כן הוא לשון הרמב\"ם, וכן משמע מלשון הטור וש\"ע דדוקא קתני, מדנקטו המשתמרת מכלל דמהמשתמרת ואילך אסור. וצ\"ע מאי שנא מחבילה דהתירו עד ביתו. ואין לומר דהתם אינו עושה איסור כלל ולהכי שרי אפילו בהפסד מועט כמו חבילה, דזה אינו, דהא כהאי גוונא בכיסו לא התיר בספר התרומה ומרדכי והגהות מיימוניות אלא אם כן אי אפשר בפחות פחות מד' אמות, מכלל דפחות פחות מד' אמות קיל טפי ושרי גם כן עד ביתו, וכן כתבתי בפנים, ופחות פחות מד' אמות חמיר מעל גבי חמורו.
ובאמת במתניתין יש לומר דלאו דוקא קתני, אלא דומיא דמתניתין סוף פרק כ\"ב הגיע לחצר החיצונה שוטחן כו' דלאו דוקא קתני, שהרי לא העתיקו הפוסקים איסור זה עיין סי' ש\"א סמ\"ה, דאף דלא קיי\"ל כמתניתין בהא דשוטחן כו', מכל מקום בהא דמסירו מעליו כשיגיע לחצר החיצונה לא אשכחן תנא דפליג עיין שם בגמרא, אלא ודאי דאורחא דמילתא קתני, והכא נמי יש לומר כן שאין אדם חפץ ליכנס בשבת לתוך רחוב העיר עם בהמתו טעונה. וצ\"ע לדינא:", + "ולכתחלה יטלם כו'. הרמב\"ם בפירוש המשנה כתב שיזרוק כלאחר יד והיינו בכיסו אבל בסיפא לא פירש כלום, וממהרש\"א מבואר דהנחה בלא עקירה לא איכפת לן, וזה אינו לפי דעת הרמב\"ם וספר התרומה והגהות מיימוניות שהצריכו ליטול וכן לזרוק קודם העמידה כדי שלא תהא הנחה, ולפי זה בסיפא פורק ג\"כ בעודה מהלכת בחצר. ומה שסתמו הפוסקים הוא משום שסמכו על מ\"ש כללא כשהיא מהלכת מניח וכשהיא עומדת נוטלו, ונכלל בזה גם כן הכניסה לחצר.
ולמ\"ש המג\"א צ\"ע היאך יעשה איסורא דאורייתא בבהמתו דאי אפשר דלא קאי פורתא, דזה אינו חומרא בעלמא, מדפריך כל כך בפשיטות סוף סוף כו', דלמא לא החמירו באדם כמו בבהמה, ומנ\"ל להקשות להחמיר חומרא שאינה מעיקר הדין, אלא ודאי אין כאן חומרא אלא אי אפשר כו'. וגם אשתמיטתיה מה שכתב הרמב\"ם ומהרש\"א ותוס' יו\"ט. וצ\"ע:", + "במה דברים אמורים בשקין כו'. מלשון רש\"י משמע קצת שצריך לשמטן, אבל אם מקצה מדעתם שיהיה שם כל היום הרי זה מבטל כלי מהיכנו. וכן כתב בהדיא במאור, עיין שם שכתב דההיא דקורה שסומכים בספסל ברפי מיירי שדעתו לשמטו אחר כך אבל אם הקצהו לכך אסור עיין שם. והר\"ן הביא גם כן דעתו בתחלה, ואחר כך הביא דעת אחרים דאף אם דעתו לנער אחר כך לא שרי אלא בפסידא משום ביטול כלי למקצת שבת, דהיינו שהקצהו מדעתו למקצת שבת, ובהכי מתרץ ההיא דבולסא עיין שם.
אבל מלשון הרי\"ף והרמב\"ם סוף פרק כ\"ה וטור וש\"ע סי' שי\"ג ס\"ז משמע שכיון שאם רוצה ליטלו היה יכול שרי אף שאינו נוטלו. ואף שכך הוא גם כן לשון הגמרא, ואפילו הכי פירשו המאור שיהיה דעתו כן, מכל מקום הפוסקים לא הוה להו לתפוס לשון זה שיכולים לפרשו כפשוטו שתלוי ברצונו, אלא ודאי שכן הוא דעתם באמת. וכמו שכתבו התוס' דף מ\"ג לענין ביטול לשעה, שכשיכול להפריחם אין כאן ביטול אף שאינו מפריחם, והוא הדין לענין ביטול לכל היום. ולפי דבריהם בשליפי זוטרי אין כאן ביטול כלל משום שבידו לשלוף מיד, דבלאו הכי אסור אפילו בהפסד מרובה לפי דעתם שלענין ביטול כלי אין חילוק בין איכא הפסד מרובה או לא, ואי איכא בשליפי זוטרי ביטול לפי שעה לפי דבריהם מאי קאמרי שם ע\"ב בד\"ה כבר דמה חששו כו', והלא לעיל כתבו דאף לרבי שמעון מיתסר משום דמבטל בשעה שהנר דולק, אלא ודאי סבירא להו דהכא אין כאן ביטול כלל שמיד יכול לשלוף. והנה המג\"א בסי' רס\"ה סק\"ו וסק\"[ב] סבירא ליה גם כן כהתוס', ולהכי התיר בנר של שעוה ואפילו הכי אסר כאן בשליפי זוטרי שלא במקום הפסד מרובה, וע\"כ צריך לומר דכאן אינו יכול לשלוף מיד כמ\"ש בפנים. וכן צריך לומר אף להר\"ן, דלמה לא התירו גם בבולסא להביא כרים ולשלוף מיד דומיא דאפרוחים שיורדים על הסל ומהסל לארץ, והכא נמי כן הוא, אלא ודאי שאי אפשר, אבל גבי נר אפשר מידי, וכן גבי פחמים אי הוה אפשר הוה שרי אע\"פ שאין דעתו לנערם.
ואפשר דאף הרז\"ה ור\"ן מודים דבכה\"ג שאינו חושש לנערם, ולא אסרו אלא כשמקצהו מדעת. והא דאיצטריך הרז\"ה להתנות גבי קורה שיהיה בדעתו כן, היינו משום דהתם לא שייך למימר שאינו חושש להסירו משם דהא צריך לו שיהיה דוקא שם, ולכן צריך שיהיה בדעתו כן בפירוש ובלאו הכי אסור, כמו בביצה ושמן שתחת הנר. אבל להרמב\"ם פכ\"ה וטור וש\"ע שלא כתבו כן שם, צריך לומר דשאני ביצה ושמן שבשעת נתינת הכלי ניכרת מחשבתו שאין דעתו לנער אחר כך שלא להפסידם, כמו שכתב הגהות אשר\"י, שהרי עיקר נתינת הכלי הוא בשביל כך, ואם ינער אחר כך אם תשבר הביצה וישפוך השמן לארץ (דאין לומר שינער לכלי אחר, דאם כן יבטל אותו כלי ומאי אולמיה דהאי מהאי כמו שכתב מהרש\"א שם בתוס' הנ\"ל) מה הועיל בתקנתו, מה שאין כן בקורה אינה ניכרת מחשבתו בשעת נתינת הספסל שדעתו לכל השבת דשמא יסירנו אחר כך כשיצטרך לו לישב עליו, ואף שתשאר הקורה כשהיתה מכל מקום הועיל לפי שעה, שבכל שעה היא מכבדת ויכולה להוסיף השבר, וכיון שבשעת נתינת הספסל אין מחשבתו ניכרת לא מחזי כסותר אותו בנתינה זו לכל השבת אלא לפי שעה ושרי משום פסידא דקורה והבית. ואפשר שאף המג\"א שהעתיק כאן דעת הר\"ן, אפילו הכי לענין גוף הביטול אי הוה במחשבה בעלמא לא פליג על משמעות הרמב\"ם וטור וש\"ע סי' שי\"ג, ומה שכתב כאן דאין לבטל לפי שעה אין כוונתו במחשבה בעלמא, אלא דומיא דשליפי זוטרי דלא סגי בלא בטול למקצת שבת, או כגון שניכרת מחשבתו כגון שרוצה לקבל איזה מוקצה בתוך כלי, ואף שדעתו לנערו אחר כך מכל מקום לפי שעה ודאי ניכרת מחשבתו שרוצה לבטלו, דאם ינערו מיד למה מקבלו כלל.
ולהכי סתמו הטור וש\"ע סי' ש\"י ס\"ו ולא הזכירו ביצה ושמן, משום דאף לפי שעה לא שרי אלא במקום הפסד מרובה. וכן משמע בהדיא בש\"ע סי' של\"ח דכשאין הדלף ראוי אסור, ולא התנה דדוקא כשמקצה לזה לכל השבת אבל אם דעתו לנערו אחר כך שרי, אלא ודאי דזה אינו. וכן הוא כוונת המג\"א סי' רס\"ה שכתב שיש ליישב קושיית הר\"ן שהקשה לדלף עיין ר\"ן. ומה שכתב המג\"א כאן בתחלה מדהשמיטו הא דבולסא כו', זה אינו, דאף לפי דעת הרז\"ה לא הוי להו להשמיט, עיין שם בסוף דבריו. ואין לומר דס\"ל כתחלת דבריו, זה אינו דהא לא קיי\"ל כר' יצחק, ומהאי טעמא כמ\"ש הרי\"ף ורא\"ש. וכן לפי מה שכתב הרמב\"ן במלחמות לא הוי להו להשמיט, דהיא הלכתא רבתא לשבתא עיין שם. אלא ודאי שסמכו על מה שכתבו כלים דוקא וכמו שכתב המג\"א, אם כן אין הכרח דסבירא להו כרז\"ה, ומסתמא הרמב\"ם קאי בשיטת הרי\"ף רבו, וגם הב\"י אין דרכו לסתום לגמרי דלא כרמב\"ם:" + ], + [ + "המתפלל כו'. לאפוקי ההמון שמתפללין מבעוד יום כל השבוע, ואין חוזרים וקורין בלילה ב' פרשיות כמ\"ש המג\"א סימן רל\"ה, ואפילו המחמירים לקרות ב' פרשיות על מטתם אוכלים מבעוד יום כמ\"ש המג\"א שם, משום דסומכים על דעת רש\"י, וטעמיה דרש\"י מבואר בט\"ז שם סק\"ג. והיינו דוקא מי שרגיל לעולם להתכוין לצאת בקריאת שמע שעל מטתו לקרות ב' פרשיות, אבל המתפלל כל השבוע בצאת הכוכבים, שאינו מתכוון לצאת בקריאת שמע שעל המטה, אסור לאכול בערב שבת קודם קריאת שמע שבצאת הכוכבים מיד. ולזה נתכוין המג\"א כאן. והוא הדין להותיקין שכתב המג\"א שם שנוהגין לקרות בצאת הכוכבים כל השבוע, צריכים ליזהר ג\"כ בערב שבת:" + ], + [ + "שלא קבע כו'. מה שהניח המג\"א כאן בצריך עיון תירץ בסימן תפ\"ז ע\"ש ובמה שכתבתי שם:", + "כולם ביחד כו'. לפי מ\"ש הט\"ז היחיד א\"צ לעמוד, שהרי אין לו להתכוין לשם עדות. ואין כן דעת המטה משה והמג\"א כאן והשו\"ע סי' רע\"א שהצריכוהו לעמוד. וכ\"מ בב\"י שם בשם ארחות חיים שלא הקפידו כל כך כו', משמע שמהראוי היה להקפיד לעמוד דוקא אע\"פ שאין שם עדה שלמה, והכי נהוג עלמא:" + ], + [], + [], + [ + "וחל יו\"ט כו'. זה פשוט דאם חל במוצאי שבת בלא\"ה שבת קודם, כמ\"ש בתשובת הרדב\"ז לענין החבוש בבית האסורים שאין מעבירין על המצות. ואף להחולקים שם, היינו דוקא היכא דמקודש טפי, אבל לא היכא דכי הדדי נינהו, עיין שו\"ת חכם צבי סי' ק\"ו:", + "לחם משנה. אף שבמג\"א סי' רנ\"ד סקכ\"ג מבואר דאינו חובה כל כך, מכל מקום כאן יש להורות כהט\"ז, הואיל ואפשר לקדש על הפת. ואפשר דאף המג\"א מודה בהא, דעכ\"פ לחם משנה יש לו אסמכתא מדאורייתא, מה שאין כן ביין שלא נזכר בתורה. דהא מהאי טעמא חמירא עירובי תחומין מעירובי חצרות לפרש\"י ותוס' בשבת דף ל\"ד עיין סי' רס\"א:", + "כשיגיע בין השמשות כו'. כן משמע בהדיא בברייתא (דף ק\"ב סוף ע\"א) לפי נוסחתנו, וכמ\"ש שם הר\"ן, וכן הוא דעת הרי\"ף והר\"ן והרמב\"ן במלחמות ע\"ש שכתבו כן בשם ר\"ח והגאונים שכל דבריהם דברי קבלה. ואף הרא\"ש לא חלק אלא על מה שהוסיף העיטור דבודאי חשכה אף בהבדלה יפסיק, דזה אינו מוזכר כלל בגמרא, אף לפי גירסת הרי\"ף ופירושו, ולכן לא כתב כן על הרי\"ף. ותדע דהא לפי מ\"ש הכסף משנה לדעת הרמב\"ם, דמפרש הסוגיא בספק חשיכה כפירוש הרי\"ף ור\"ן, ואפילו הכי לא הצריך להפסיק בהבדלה כשיצא השבת דהיינו ודאי חשכה, עיין פרק כ\"ט מהל' שבת, אלא ודאי דזה אינו מוכרח לגירסת הרי\"ף, ומסתמא הרמב\"ם בשיטת הרי\"ף קאי. וגם המגיד משנה לא הזכיר מחלוקת זו שביניהם. וגם הטור אין דרכו לעולם להשמיט לגמרי דעת הרי\"ף. אלא שהסמ\"ג הוא דס\"ל הכי כדעת הרי\"ף, אבל אין זה מוכרח. ואם כן אפשר דאף הרא\"ש ס\"ל כהרי\"ף לענין בין השמשות של קידוש, או בהבדלה לענין התחלה כמ\"ש הב\"ח ומג\"א. ומ\"ש היכ[א] אשכחן כו', היינו דלא אשכחן, אבל אינו מוכרח להפך. ומ\"ש שם בשם הרז\"ה, היינו לאפוקי מתחלת השקיעה, ע\"ש ברז\"ה מבואר כן בהדיא, אבל בין השמשות אפשר לו להיות בכלל חשכה כיון שהוא ספק ונתקדש היום מספק, ולכן סתם הטור משתחשך. והא דלא פירש כן בהדיא משום דאינו מפורש בגמרא בהדיא, כמ\"ש הרא\"ש דהיכא אשכחן כו' (ומ\"ש הרא\"ש בסי' י\"ג מיירי מבעוד יום, ר\"ל קודם מנחה, כמ\"ש התוס', עיין הגהות מרדכי).
ואף אם תמצי לומר כמ\"ש הט\"ז סי' רצ\"ט, דלהרא\"ש והטור בספק חשכה שרי בהבדלה, משום דכיון דלדידהו זה אינו מפורש בגמרא מנא לן לאסור בבין השמשות שהוא קודם זמנה, שהרי אי אפשר לו להבדיל בין קודש לחול לגמרי בבין השמשות שהוא ספק, אבל בקידוש אדרבה זהו עיקר זמנה שהוא התחלת השבת, כדאיתא בהדיא בריש פ\"ק דברכות שזהו נקרא קידוש היום (ומהאי טעמא כל מוקצה דאתקצאי בבין השמשות אתקצאי לכולה יומא, וכן בעירובי תחומין ועירובי חצרות הכל תלוי בבין השמשות מפני שהוא התחלת השבת). והרמב\"ם ושאר פוסקים שכתבו סתם וקדש עליהם היום, מסתמא נתכוונו גם כן ללשון הגמרא שממנה העתיקו דבריהם.
ואיך שיהיה כיון שדברי ר\"ח והרי\"ף והגאונים ורמב\"ן ור\"ן וסמ\"ג מפורשים לאסור בבין השמשות לענין התחלה בהבדלה, ובקידוש אף להפסיק, וכן דעת מהרי\"ק כמ\"ש הב\"י סי' רצ\"ט, והב\"ח ומג\"א שם וס\"ל הכי אף להרא\"ש והטור, בודאי שאין לסמוך על הכסף משנה וט\"ז להקל נגדם. אלא שלענין התחלה בהבדלה, כיון שכבר נהגו להקל, והט\"ז לימד עליהם זכות מדעת הרא\"ש וטור, וכן הוא דעת הרמב\"[ם] לפי דעת הכסף משנה, אין למחות בידם כיון שיש להם על מי שיסמכו, אבל בקידוש אין להקל כיון שלא נהגו, וגם יש חילוק גדול ביניהם כמ\"ש:", + "ברכה שא\"צ כו'. זהו כוונת השו\"ע ששינה לשון הטור וכתב אינו חוזר ומברך, דמשמע שיש איסור בדבר. וזהו גם כן כוונת רמ\"א שכתב מפלוגתות כו' (כן היא הגירסא בעולת שבת), והיינו שתי הפלוגתות, דמשום פלוגתא א' א\"צ לנהוג כן כשהוא מיסב יחידי בלא זימון, לפי מנהגנו שאין מברכין על הכוס ביחיד. והטור שכתב אין צריך, עיקר דינא אשמועינן, ונפקא מינה אם אינו רוצה לקדש ולאכול מיד אלא לאחר זמן, דאז אין איסור משום ברכה שאינה צריכה. עיין סי' רצ\"א:", + "שותין מבעוד יום כו'. לפי מ\"ש הכסף משנה דהרמב\"ם מפרש הסוגיא דשבת קובעת על ידי אמירה, ע\"כ צ\"ל דהכי קאמר, כשם שהשבת קובעת למעשר, שאם אמר פירות אלו לשבת חל עליהם שם שבת מיד ואסור לאכול מהם עראי מיד, כמו בשבת עצמה, כדתנן פ\"ד דמעשרות משנה ב ובפ\"ד דעדיות משנה [י] לפי פירוש הרמב\"ם, כך היא קובעת לקידוש שאם אמר באו ונקדש קידוש של שבת חל עליו שבת מיד, ואסור לטעום כלום קודם קידוש כמו בשבת עצמה. ואם כן אפילו מבעוד יום נמי כמ\"ש המג\"א, דומיא דמעשר דמיירי ודאי אפילו מבעוד יום. ועוד דבין השמשות אי אפשר לו לייחד פירות טבלים לשבת, שהרי אי אפשר לעשרן בבין השמשות, ואף אם מייחדן אין בדבריו כלום, ולא חל עליהם שם שבת כיון שאינן ראויין כלל לשבת ודו\"ק. ועיין ברמב\"ם שסיים דבהבדלה א\"צ לחזור ולברך כו', ולפי זה דמיירי באמירה קודם זמנה ע\"כ ר\"ל דכל שכן שמותר לשתות. וכן הוא בט\"ז ומג\"א סי' רצ\"ט לפי מ\"ש שם דהרמב\"ם מיירי דמסובים לאכילה ואפילו כשיגיע זמנה א\"צ לפסוק, וכן כתב במגדול עוז ע\"ש. ומדבריהם למדנו דגבי קידוש אף שמסובין לאכילה השבת קובעת קודם זמנה באמירה בעלמא, ופשוט הוא בסוגיא, לפי מ\"ש הכסף משנה (וכן כתבתי בפנים לטעום כלום):", + "בבהכ\"נ כו'. כן הוא עיקר הגירסא במג\"א, דלגירסת הבאר היטב למה הצריך לעיין בסי' רס\"ט, ואין שם ענין לכאן. ועוד דממ\"ש המג\"א בסי' קפ\"ב סק\"[ה] משמע דדוקא קידוש חמיר מברכת המזון, אבל הבדלה סגי בשכר אפילו לכתחלה, כמו בברכת המזון:", + "או שיצא כו'. הכי מסתברא לפי דעת המג\"א דעקירת חדר דמי להיסח הדעת כדפירש רשב\"ם (דף ק' סוף ע\"ב), ונתבאר בסי' קע\"ח. והארחות חיים נתכוין לזה, ולמד ממנו המג\"א להיסח הדעת:", + "מוכן לשתות כו'. אפשר דאף המג\"א מודה בזה, ומיירי כשהביאו לו ואפילו הכי אין צריך לברך אם היה דעתו עליו. ומ\"ש בסי' ר\"ו סק\"ז, היינו לפי דעת הטור אבל לפ\"ד ר\"ת אינו כן כמבואר בהדיא בהגהות מיימוניות ע\"ש בב\"י ובט\"ז ס\"ק ח' וט' ודו\"ק. ואף אם תמצי לומר דהמג\"א חולק על זה קיי\"ל ספק ברכות להקל:" + ], + [ + "מן הסתם כו'. אף אם כוונת המג\"א שם כרמ\"א שם, דאי אפשר ליקנות יין בכל סעודה, מכל מקום הטור כתב כן בקידוש. ואף שטעם זה אינו מפורש בדבריו, מכל מקום כיון שהדבר מבואר מלשון הרמב\"ם ומדעת סמ\"ג ובית יוסף שם שהכל תלוי ברוב אנשי העיר שמשתמשים את השכר במקום תשמישו של יין, ולפי דעתם אף שהיין מצוי בחנות אין בכך כלום אם הרוב משתמשים בשכר במקום יין, וכן הוא גם כן לפי דעת הטור בשם יש מפרשים, העתקתי דעתם ביחד לסמוך עליהם המנהג, וכן בדעת המרדכי.
אבל דעת ראבי\"ה שהובא בהגהות מיימוניות שהביא המג\"א, היא כרשב\"ם, דלא מיקרי חמר מדינה אא\"כ אין יין מצוי כלל בעיר, ובברכת המזון דוקא סבירא ליה להקל כשרוב העיר קובעים עליו סעודתם, ולא משום דמיקרי חמר מדינה אלא משום דהכי גרסינן בהדיא בגמרא ולא אמרן כו'. עיין בהגהות מיימוניות פרק ז' מהלכות ברכות.
ומסתימת רמ\"א בסימן רצ\"ו, ובסימן תפ\"ג כתב אין לו יין כו', משמע אפילו יש יין בעיר, מדלא כתב שם כמו הכא ואם יין בעיר כו', אלא ודאי דמ\"ש בסי' קפ\"[ב] ואי אפשר לקנות כו', לרווחא דמילתא כתב כן, לצאת אף להרשב\"ם. או כיון דלא אפשר לברכת המזון גם להבדלה אין צריך, דמאי שנא מברכת המזון, שהרי בברכת המזון אין צריך אפילו פעם אחת בשבוע, אע\"ג דאפשר, וע\"כ משום דמאי שנא פעם זה משאר הפעמים, אם כן הוא הדין להבדלה. וכל זה לקיים המנהג אבל לדינא צ\"ע. ועיין במ\"ש בסי' תפ\"ג:", + "וישתו אחרים כו'. המג\"א יחיד הוא בדבר זה, וכל האחרונים מסכימים לדעת רמ\"א. ואף המג\"א עצמו חזר והודה לרמ\"א בסי' רצ\"ט סק\"ח, שכתב עיין סי' ער\"ב ס\"ט כו', וכן כתב ג\"כ בסוף סי' תקנ\"ו ע\"ש. ומה שהביא כאן ראיה מסי' רע\"ג אינה כלום, דבטור שם מבואר בהדיא דאקידוש קאי שאינן יודעים לקדש, אבל כיון שיכול לומר הקידוש בשבילם יכול גם כן לברך בורא פרי הגפן.
ואין לומר דשאני התם שאי אפשר שהם יאחזו הכוס ויברכו בורא פרי הגפן ויחזירוהו לקדש עליו, לפי שכל דבר הטעון כוס היינו שטעון לברך עליו בורא פרי הגפן, כדמשמע בשו\"ת חכם צבי סי' קס\"ח, דזה אינו, דאין כוס של ברכה תלוי כלל בברכת בורא פרי הגפן, שהרי המקדש באמצע סעודתו אינו מברך בורא פרי הגפן כמ\"ש סי' רע\"א, וגם ברכת המזון לא היה רב אשי מברך בורא פרי הגפן על הכוס כדאיתא בפרק ערבי פסחים. ושאני זמן, שאין שם טעימה כלל, ואם לא יברך על היין אין כאן היכר כלל שמברך על היין. ועוד יש לומר בענין אחר. ואיך שיהיה עכ\"פ סברת המג\"א סתורה מכל צד, דאם תמצי לומר כמ\"ש החכם צבי, א\"כ הא דבברכת המזון סגי בטעימת אחר כמבואר בסי' ק\"צ היינו שהמברך יברך בורא פרי הגפן וישתו האחרים אף על פי שיודעים בעצמם לברך.
ואף אם תמצי לומר שגם בסי' רע\"ג צריך שלא יהיו יודעים גם ברכת בורא פרי הגפן, אין משם ראיה לכאן, דיש לומר הכא כיון שהוא חייב בקידוש ואי אפשר לו לצאת ידי חובתו בלא טעימה כמ\"ש האחרונים בסוף סימן רע\"א, אם כן כשאחר טועם ומוציאו ידי חובתו למה לא יוכל הוא לברך על אותה טעימה שהיא גם כן בשבילו. דבשלמא מי שיצא כבר ידי חובתו, שאינו מחוייב בדבר אלא מדין ערבות, לכן כיון שהחייב בעצמו יכול לפטור חובו בעצמו אין להערב לפוטרו, מה שאין כן כאן שהוא חייב בעצמו בטעימה זו לבד מהערבות בעד חבירו הטועם. ואף שהוא אינו חייב אלא בהטעימה ולא בהברכה כשאינו טועם, מכל מקום כיון שהוא חייב לטעום אם כן כשחבירו טועם ונעשה כאלו הוא טועם, ואי אפשר לחבירו לטעום בלא ברכה אם כן הברכה שחבירו צריך לברך הוא מחוייב בה מחמת עצמו, כמו שמחוייב בה מדין ערבות מחמת שאי אפשר לחבירו לטעום בלא ברכה כדפרש\"י, שהרי בהברכה עצמה אין בה דין ערבות אלא מחמת הטעימה, והוא הדין לענין חיוב מחמת עצמו גם כן, שכיון שאי אפשר לחבירו לפוטרו מחיובו בלא ברכה אם כן יכול הוא לברך אע\"פ שחבירו יודע, ולא הצריכו שיברך חבירו בעצמו אלא כשאין לו שום צורך בברכת חבירו רק מחמת ערבות בלבד.
ואף גם זאת אינה חובה גמורה כי רבים חולקים עיין ב\"י סי' תקצ\"ד בשם המרדכי והר\"ן והגהות אשר\"י וכן כתב רמ\"א שם וכן כתב הפרי חדש:" + ], + [], + [], + [ + "שצריך עיון הרבה כו'. כן הוא בהדיא ברמב\"ם וטור ושו\"ע סוף סי' זה, דלא ס\"ל כמ\"ש הר\"ן הביאו המג\"א שהתירו מפני הנקיות, דהא בהדיא כתב הטור הילכך כו' וצריך עיון רב כו', וכן הוא בהדיא ברמב\"ם אלא בעיון הרבה כו' לפיכך כו', וכ\"ד הש\"ע דהא לא ס\"ל כמ\"ש הר\"ן שבודק הכוס אם הוא נקי וכמ\"ש המג\"א שם, וא\"כ לא שייך לומר מפני הנקיות. והירושלמי מסייע להו, דהא בקניבת ירק לא שייך לפלוגי בין שמש קבוע לאינו קבוע ואפילו הכי שרי, מכלל דהכא לא מיירי בגוונא דאית ביה משום נקיות. ובלא\"ה כיון שרמב\"ם וטור וש\"ע מקילין הכי נקטינן להקל בדברי סופרים:", + "הכרוך כו'. מ\"ש הט\"ז משום מלאכה שאינה צריכה לגופה דרבנן צע\"ג, הלא משנה שלימה שנינו לא יקוב אדם כו' ופרש\"י ורא\"ש פ\"ב דביצה וטוש\"ע סי' רס\"ה וט\"ז עצמו סי' תקי\"ד משום גזרת כיבוי, אף שאינו עוסק כלל בכיבוי, ופשיטא דגם התם הוה מלאכה שאינה צריכה לגופה, כחס על השמן דר' יוסי פוטר משום דס\"ל כרבי שמעון, וכ\"כ בהדיא במגיד משנה פי\"ב הביאו המג\"א סי' רס\"ה. וכ\"ש לפי מה שכתב הט\"ז סימן תקי\"ד הוה אפילו גזירה לגזירה ע\"ש ובמ\"ש סימן רס\"ה. ועוד קשה דכולי פרקין דכל כתבי איירי בהא דאי שרית ליה אתי לכבויי, אף על פי שאינו עוסק כלל בכיבוי. ואפילו לדידן קיי\"ל הכי כמבואר בסי' של\"ד, ע\"ש בב\"י בשם המרדכי פ\"ב דביצה והר\"ן בפ' חבית, וע\"ש בר\"ן דאפילו על ידי נכרי אסור להציל, ואם כן הוא הדין כאן אם היה מקום לגזרת כיבוי לא היה לנו להתיר משום שהיא מלאכה שאינה צריכה לגופה, והטעם מבואר בר\"ן שם ובסוף פ\"י ע\"ש. וכ\"מ בסי' שי\"א דמלאכה שאינה צריכה לגופה לא דמי לשאר איסור דרבנן, ע\"ש בב\"י בשם ר\"ח (ובר\"ן ספ\"י ודו\"ק), וכן סתם בתחלה בש\"ע שם (ע\"ש), וכ\"כ בט\"ז שם.
והנה הרמב\"ן במלחמות פי\"ו ס\"ל כר\"ש במלאכה שאינה צריכה לגופה, וכ\"כ גם להרי\"ף, ובריש פ\"ב אסר של שעוה שמא ימחוט, וכ\"כ גם להרי\"ף ג\"כ ע\"ש. אלא דלמ\"ד בסוף סי' תקי\"ד דיש איסור דאורייתא במחיטת הנר אף ביו\"ט משום כיבוי (ע\"ש במג\"א ובמ\"ש שם בסי' תצ\"ה), א\"כ צריך לומר הא דלא אסרו לקרות לאור הנר ביו\"ט, וכן להדליק בשמנים הפסולים, חוץ משמן שריפה, ע\"כ היינו משום דלא גזרו כלל שמא ימחוט אלא שמא יטה בלבד, שההטיה קלה יותר מהמחיטה ולא גזרו אלא על דבר שקל לעשותו, כמ\"ש התוס' (וספר התרומה) ספי\"ו וריש ביצה. ולזה נתכוין ג\"כ הט\"ז בתחלת קושייתו על הב\"י. וכן למ\"ד בסוף סי' תקי\"ד דע\"י כלי יש איסור דאורייתא ואפילו הכי שלא בכלי שרי מדינא (אלא שנהגו להחמיר) ולא גזרינן אטו כלי, כ\"ש שאין לגזור על הקריאה בלבדה שמא ימחוט אפילו שלא בכלי. ועוד דאם היה מקום לגזרה זו היה ראוי לגזור ג\"כ שמא ימחוט בכלי המיוחד לכך כדרכו בחול, ומחיטה זו קלה יותר מבידיו, וליתסר מהאי טעמא לקרות לאורו ביו\"ט ולהדליק בשמנים הפסולים, אלא ודאי דלא גזרינן גזרה זו כלל לדעתם. וזהו ג\"כ דעת רש\"ל וב\"ח, ועל זה יש לסמוך במקום הצורך להקל בדברי סופרים:", + "ואף כשקורא כו'. כן משמע בשבלי לקט שהביא בב\"י, דהיתר זה דומה להיתר שאחד מעיין בו דשרי בכל גוונא, דאל\"כ לא שייך לומר ועוד, כיון דלא שרי מהאי טעמא אלא בעיון ראשי פרקים והשאר על פה, וגם אין המנהג כן ובדרכי משה כתב שכן המנהג, וכ\"מ בט\"ז שלא אסר אלא ללימוד שצריך עיון ע\"ש. אבל בספר התרומה והגהות מיימוניות ומרדכי כתב ויגמור בחוץ, וכ\"מ בב\"י וצ\"ע:" + ], + [ + "הדלקה והדלקה כו' הדלקה והבערה כו'. עיין במ\"ש בסי' רמ\"ד:", + "בתוך בית כו'. עיין במ\"ש בסי' רנ\"ב ויתברר כל מ\"ש כאן מעניינים ההם:", + "הם סוברים כו'. עיין בתוס' ריש דף מ\"ד, שהביאו ההיא דאמרי בי רב, דהיינו קש על המטה, שמשם הביא הרא\"ש לחלק בין טלטול גופו לשאר טלטול מן הצד בשם הרר\"י, ולא בשם ר\"י בעל התוס', כי התוס' תירצו זה במ\"ש דשאני טלטול דמת מכולן, ור\"ל דדוקא דומיא דמת אסור שהטלטול אין בו שום צורך לדבר המותר משא\"כ בקש שעל המטה לשכב עליו (דמסתמא לא פליגי התוס' על פרש\"י שפירש כן, דלא כהר\"ן, אם לא שיזכירו מחלקותם עליו בפירוש ומדשתקו לו בב' מקומות בפ\"ד ובספ\"כ מסתמא הודו לו). וכ\"ה גם כן דעת ספר התרומה וסיעתו כמ\"ש בסי' ש\"א וידוע שתרם תרומתו מהתוס'. וכן הוא ג\"כ דעת ר\"ת, דאי ס\"ל כהרא\"ש לא היו התוספות משמיטין דעתו לגמרי, בפרט שהביאו שם ראיה מפירושו שפירש בסנהדרין. והדברים מראין שהרב רבינו יונה שהיה אחר התוס' הוא חידש חילוק זה דטלטול גופו, אבל ר\"ת והתוס' לא עלה על דעתם חילוק זה, דאי ס\"ל הכי לר\"ת, וגם כאן כוונתו ע\"י טלטול גופו, הרי תלמוד ערוך מנגדו (בדף ק\"נ) גבי תיבנא סריא שאין שום צד היתר להביאו אף אם יש מחיצות, היפך דעת ר\"ת, וע\"כ משום דלא חזי למידי בשבת ואינו מביאו אלא לשומרו עד אחר השבת ל[ג]בלו בטיט כדאיתא בביצה רפ\"ד שהוא דבר האסור בשבת, ואף בפירות מוקצים כמ\"ש בטוש\"ע סי' ש\"ז כיון שאינן ראויים בשבת ומביאם לשמרם ולהצניעם עד אחר השבת, ה\"ז כבשביל שלא יגנב הנר שגם כן דעתו להשתמש בו בחול. וא\"ל דאף להרא\"ש יש חילוק בטלטול גופו בין שלא יגנב ובין לשכוב עליו, דא\"כ מנ\"ל להקשות ממת לקש ע\"ש. וכ\"מ בהדיא בסי' ש\"א עיין במ\"ש שם. ופשיטא דא\"ל דר\"ת ס\"ל כהר\"ן גבי קש, דא\"כ אין שום היתר לטלטלו לצורך גופו. אלא ודאי כמ\"ש, דר\"ת ותוס' תופסים שיטה שלישית גבי טלטול מן הצד.
והנה מלשון הגהות מיימוניות משמע שהיתר זה מישך שייך בהיתר אחר, דאי בעי מייתו בלא נר, אלא דאין להקל כל כך והמחמיר תבא עליו ברכה. אבל לפי דעת הרא\"ש וסיעתו, שחלקו על ר\"ת בהיתר זה דאי בעי אפילו בדיעבד, גבי מילא מים וליקט עשבים, יש לפקפק גם בהיתר הראשון. אף על פי שיש לחלק ביניהם כמ\"ש לקמן, מ\"מ מנא לן להמציא היתר חדש וחילוקים חדשים שאין להם רמז וסמך כלל בתלמוד. בשלמא לר\"ת ניחא שדקדק מדקתני לבהמתו. אלא דהא דאי בעי מייתי בלא נר, דמיירי בדיעבד לפ\"ד טור וב\"י ע\"ש, אפשר דלא דמי לאי בעי אזיל להתם ושתי, שיש יתרון לאור מן החשך, להכי המחמיר תבא עליו ברכה. אבל אי בעי שקיל מן הצד דמי ממש להתם, ועדיפא מיניה כמו שיתבאר לקמן, להכי שרי אפילו לכתחילה לפי מ\"ש בהגהות מרדכי (ואפשר שזהו ג\"כ מ\"ש רמ\"א סי' שכ\"ה ס\"[י] ויש מתירין אף לכתחלה). אלא דכיון שלא מצינו להרא\"ש וסיעתו שיחלקו בפירוש גם על טלטול הנר, יש לנו לסמוך על דעת ר\"ת ולחלק בין דין זה למה שחלקו עליו גבי מילא מים, דהתם אין היתר לישראל לעשות המלאכה עצמה שעושה הנכרי בשבילו אלא שיוכל לשתות בלא עשיית מלאכה (משא\"כ הכא שעיקר המלאכה היא הבאת הנר ומה איכפת לו בין שיטלטלנו כדרכו או מן הצד). וחילוק זה הוא מוכח בהדיא בגמרא גבי בורגנין כמ\"ש בסוף סי' רס\"ג ע\"ש. ומכל מקום לא העתקתי בסי' ש\"ז מ\"ש הט\"ז שם לדעת ראבי\"ה שבהגהות מרדכי, אף על גב דהכא מקילינן בכה\"ג, מכל מקום התם אי אפשר לו לעשות מחיצות מבני אדם לכתחילה כמ\"ש בסי' שס\"ב ס\"ז דצריך שאחר יעשה לו שלא מדעתו, א\"כ אי בעי לא הוי מצי, שברצונו לא יעשה, אלא שאם יארע לו שאחר יעשה שלא מדעתו, ואין זה מועיל כיון שעדיין לא עשה לו ע\"ש בט\"ז, ומה גם שאפשר שירגיש אחד מהם ולא יועיל כלום כמבואר שם, ונמצא שאין ההיתר תלוי בדעתו ואין ההיתר ברור כמו הכא דאי בעי מטלטל מן הצד. ומהאי טעמא אפשר שאף לפ\"ד הרשב\"א שחולק על ס\"ז אין להקל. ואפשר שאף בדיעבד אין להקל מהאי טעמא. ועוד י\"ל דשאני הכא שאינו אומר לו אלא לטלטל שהוא דרבנן כמ\"ש הט\"ז בסי' שכ\"ה סק\"י ע\"ש. וכ\"מ מסתימת הפוסקים בסי' שכ\"ה שלא חלקו בין יש לו בני אדם לאין לו ע\"ש במג\"א סוף ס\"ק כ\"ו. וכ\"מ ממ\"ש רמ\"א בסי' שס\"ב ס\"ז שלא הזכיר תקנה ע\"י נכרי, אף דהתם מיירי שיש לו בני אדם ע\"ש במ\"א:", + "מהדחה זו כו'. אף (את\"ל) שכוונת הט\"ז מנר זה, מכל מקום לפי מ\"ש המג\"א בסק\"ו דלצורך שניהם אסור, ועיין במ\"ש בסי' תקט\"ו, א\"כ הטוש\"ע בס\"ג מיירי דלצורכם בלבד הדליקוהו ולא נתכוונו כלל לבעל הבית (ומ\"ש שגם הם כו', היינו משום כך הדליקוהו ולא משום בעה\"ב. א\"נ דלא ס\"ל כסמ\"ג, אלא כפרש\"י כאן, ומכל מקום הדין צ\"ל לדידן), דאל\"כ בלא\"ה אסור, ואפילו הכי [אסור] כיון שעיקר ההליכה בשביל ישראל. וע\"כ דלא דמי להדחת כלים משום שגופו נהנה מהליכה זו. דמשום שנהנה מהנר אין סברא כלל לאסור כיון שלא נתכוונו כלל בשבילו, והרי גבי הדחה מותר גם כן ליהנות מנר זה, וצ\"ע:", + "ולעת כו'. הט\"ז שכתב לצורך גדול, היינו לפי דבריו שספר התרומה וסמ\"ג ומרדכי והגהות מיימוניות המתירין במדורה אינן מחלקים כלל בין קודם שכלו עצים הראשונים לאחר שכלו, לפי שאי אפשר כלל לידע מתי כלו לפי דעתו, והילכך כיון שהש\"ע מחמיר בנר אחר שכבה הראשון, אם כן ה\"ה למדורה אף קודם שכבו, כיון שאי אפשר לידע מתי כלו לפי דעתו, ולכן אין להקל אלא לצורך גדול כיון שהש\"ע חזר וסתם לאיסור. אבל לפי דעת הב\"ח והמגן אברהם דגם במדורה יכולים לידע מתי כלו, וכן דעת הבית יוסף שהרי במדורה יש מחלוקת ובנר אחר שכבה הראשון ס\"ל דלכ\"ע אסור. ולפי זה לא סתם הש\"ע לאיסור בזה בס\"[ד], ואדרבה הביא דעת המתירין בסתם בס\"א ודעת האוסרים בלשון יש אוסרים, מכלל דס\"ל עיקר כהמתירין, וכן בדין שהמה הרבים, אם עדיין לא הרבה, עיין ב\"י. ואם כן על כל פנים במקום הצורך יש לסמוך עליהם, דבדברי סופרים הלך אחר המיקל אף אם הם שקולים, אלא דשלא לצורך יש לחוש לדעת הב\"ח, עיין שם, כיון דלהט\"ז ס\"ל דהש\"ע חזר וסתם לאיסור.
ולהכי לא העתקתי מחלוקת האחרונים כשאין מכירו, דשלא במקום צורך יש לחוש לדעת הבית יוסף וט\"ז להחמיר. אף שדברי הט\"ז תמוהים, שכשיוסיף הנכרי בשביל שנחסר לו מחמת הישראל הרי זה מוסיף לעצמו, שהרי אינו מכירו והישראל נהנה מאליו ואין בזה שום איסור כלל, לא במה שגורם מלאכה להנכרי שיעשה לעצמו ובפרט שעושה משלו עיין סימן ש\"ז, ולא במה שנהנה הוא מזה עיין סי' רמ\"[ג] ס\"א בהג\"ה כיון שהנכרי אינו מתכוין להנאתו שאינו מכירו אלא להנאת עצמו למלאות מה שנחסר לו מחמתו (ואם עושה משל ישראל כמשמעות פשט לשון הטור, דמסתמא מיירי דומיא דחולה שהנכרי הוא משרתו ומדליק עצי בעה\"ב, אם כן אף אם אינו מכירו אין להתיר בפשיטות, דע\"כ לא הצריכו מכירו אלא במילא מים וליקט עשבים שהם שלו על ידי מילואו ולקיטתו הם שלו ולא יטרח עבור ישראל שאינו מכירו, אבל הכא שהעצים של בעה\"ב, ולהניחם על המדורה אפשר שאין זה נקרא טורח כלל, ולא הקילו המקילין אלא בעצים של נכרי, וצ\"ע).
אבל לאחר שכלו עצים הראשונים וכבה נר הראשון אלא שהוא צורך גדול (וצ\"ע בט\"ז דלצורך גדול גבי מדורה היינו דומיא דארצות הקרות דמותר אפילו אמירה, וצ\"ע), אף שדעת הב\"י וב\"ח ומג\"א להחמיר, מכל מקום כיון שהוא צורך גדול בשבת הרי זה נקרא שעת הדחק שסומכים בדרבנן אפילו על יחיד במקום רבים, וכ\"ש שמשמעות סתימת לשון ספר התרומה וסמ\"ג ומרדכי והגהות מיימוניות מורה כמ\"ש הט\"ז:" + ], + [ + "שמא יכבנו כו' שמא תהא כו'. עיין בכסף משנה פכ\"א בשם הריב\"ש שתמה על הרמב\"ם שכתב גבי כיבוד הבית שמא ישוה גומות אם כן אינו פסיק רישיה עיין שם. אם כן גם על הטור וש\"ע יש לתמוה כן. אבל באמת יש לומר גבי כיבוד דהספק הוא שמא יש גומות בבית ואי אפשר שלא ישוה והוי ליה פסיק רישיה, ואם כן כשאינו ידוע הוי ליה ספיקא דאורייתא ולחומרא. ולא דמי לשאר דבר שאינו מתכוין דספיקא הוי ושרי, דהתם הספק הוא שמא יעשה גומא והכא הספק הוא שמא יש כבר ואי אפשר שלא ישוה, ולא גרע משאר ספיקא דאורייתא. והוא הדין כאן בנידון דידן הספק הוא שמא ברגע זו שיתחיל לפתוח ינשב רוח בחזקה ואי אפשר שלא תכבה כשיפתח, ונמצא עושה איסור דאורייתא במה שפותח שע\"י כן הרוח מכבה בודאי כיון שכבר יש רוח, והוא לא ידע ואשם שסבור כשמתחיל שאין שם רוח, לפי מה שכתב המג\"א בסי' תקי\"ד דהכא באין שם רוח עסקינן ואפילו הכי אסור, ושייך שפיר לשון שמא כמ\"ש. וכהאי גוונא יש לומר בנקישת הדלת שמא ינקש בידים בחוזק ויהיה אז פסיק רישיה שאז אין ספק כלל, והספק הוא כשפותח כדרכו בלא זהירות שמא ינקש פעם בחוזק, לכך צריך ליזהר לעולם. וכן צריך לומר במה שכתב רש\"י פ\"ד דביצה והעתיקום האחרונים סוף סי' תק\"ח דאין זה על מנת לתפור, ותיפוק ליה משום שאינו מתכוין ואינו פסיק רישיה מדקתני שמא תקרע, ובאמת כן משמע ברמב\"ם פכ\"ב, אבל רש\"י סבירא ליה דחיישינן שמא יפצע בחוזק עד שאי אפשר שלא תקרע. וכן צריך לומר במה שכתב רמ\"א סימן רס\"ה בשם אור זרוע פן יתנדנד כו'. ובאמת התיר שם ר\"ת מהאי טעמא עיין שם בדרכי משה, אבל דעת אור זרוע משום דהנדנוד בא ע\"י נגיעה בחוזק וכשנוגע ברפיון לא יתנדנד, וזהו הספק פן יגע בחוזק ואי אפשר שלא יתנדנד. וכן צריך לומר בגמ' דף קמ\"א לא ליהדק כו' דלמא כו', והיינו בפסיק רישיה כמו שכתב המרדכי שם. וכן צריך לומר בש\"ע סי' ש\"ב ס\"ט פן כו'.
ואף לפי מה שכתב הט\"ז בסי' שי\"ו סק\"ג דספק פסיק רישיה שרי, וכן משמע בהדיא ברמב\"ן במלחמות ור\"ן פרק כירה גבי צירוף והובא ב\"י סי' שי\"ח, היינו להתיר בשעת הספק בלבד כשאין שם חשש ודאי כלל, אבל אם יש לחוש שמא יהיה ודאי ואף על פי כן יעשה מה שיעשה, הרי זה דומה לשאר חששות וגזירות שחששו חכמים ואינו בכלל ספק פסיק רישיה, כמבואר בהדיא בתוס' דסנהדרין דף פ\"ה ע\"א סוף ד\"ה [ור\"ש] עיין שם. וגבי פתיחת הדלת נמי יש לומר כהאי גוונא, דאם יהיה פתוח ברוחב טפח על דרך משל חיישינן שמא מיד כשפשט ידו לדלת לפתוח ברגע זו בתחלת הפתיחה ינשב רוח בחוזק, ונמצא שפתיחה ברחב טפח היא אחר שכבר נשב בתחלת הפתיחה רוח חזק כל כך שאי אפשר שלא יכבה כשיפתח טפח או פחות, ונמצא עושה איסור אחר שהוא ודאי פסיק רישיה:", + "נגד החלל כו'. על כרחך צריך לומר כן אם מה שכתבו הב\"ח ומג\"א נגד פתיחת הדלת ממש הוא בדוקא מכוון ממש, שהרי בטור וש\"ע סי' תר\"פ כתבו באחורי הדלת צריך לחוץ כו', ונר חנוכה הוא בטפח הסמוך לפתח וכשהוא אחורי הדלת אינו מכווין ממש נגד הפתיחה הגדולה:", + "ואין איסור כו'. עיין בטור סי' תר\"פ ובהגהות מיימוניות שלא תירצו כלום על בסיס, משום דסגי להו בהא דהדלת חשיבא כמחוברת ואין כאן טלטול כלל. אבל התוס' ומרדכי שתירצו דלא ליהוי בסיס מכלל דלא סבירא להו הכי, אלא שייך בו טלטול בו בעצמו אבל אינו חשוב טלטול לענין הנר במה שמטלטל הדלת, ואפשר דהוי ליה טלטול מן הצד דשרי כשמתכוין לדבר המותר, דהיינו הכניסה והיציאה. והטור והגהות מיימוניות אפשר שבאו לתרץ אם מתכוין לנעול בשביל הנר חנוכה שלא יהיה מוצנע אחורי הדלת הפתוחה ויהיה פרסומי ניסא, וצ\"ע:" + ], + [], + [ + "איסטניס כו'. לפי הגהת הב\"ח במרדכי צריך לומר דאאסטניס קאי שבודאי אינו סותר דברי עצמו תוך כדי דיבור, וכן דעת רמ\"א לחלק בין איסטניס לאינו איסטניס, וכן דעת ט\"ז שלא להקל באינו איסטניס, אבל על האיסטניס אין לו ראיה מנר ישן של נפט דמיירי בסתם כל אדם, וכיון שדעת רמ\"א וט\"ז והמרדכי להחמיר באינו איסטניס עכ\"פ אין להקל נגדם:" + ], + [], + [], + [], + [], + [ + "כמשפט כו'. המג\"א עצמו חזר בו בסימן של\"ד סקי\"ח שמסיים שם דאין קורין אפילו בזמן הזה כשכתובין בסם וסיקרא, וזהו דלא כריא\"ז שבשלטי גיבורים דסבירא ליה כתחלת דברי התוס', אבל במסקנא לא קאי הכי בתוס' אלא אף בשאר ספרים בעינן ספר ודיו לקרות בו עכ\"פ בזמניהם, וכן כתב המג\"א עצמו שם בתחלת דבריו לענין דיו, והוא הדין לענין ספר כמבואר בתוס'. ועיין שם במג\"א דלפי מה שכתב שם בתחלת דבריו לפי דעת המרדכי ורמב\"ם וטור דמודה רב הונא כו', אם כן אין ראיה כלל מהרי\"ף דסבירא ליה כריא\"ז, דאף למסקנת התוספות אתי שפיר כמו להרמב\"ם שכתב כהרי\"ף, וכן הוא בספר התרומה ושאר פוסקים כמו שכתב הש\"ך.
ואף דהאידנא אין נפקא מינה מזה לענין ספרים עצמם, מכל מקום נפקא מינה לענין הפטרות, דלפי מה שכתב המג\"א כאן הוא עזר כנגדו, דכיון שהספרים בזול ליתסר להדפיס הפטרות בלבדם. ולפי מ\"ש אתי שפיר. ולא דמי לסם וסיקרא דאסור אף האידנא, משום דיש בהם ריעותא וזלזול לתורה שנמחקין מהר שאינן מתקיימים כדאיתא בגמרא וכן כתב הרמב\"ם פכ\"ג, אבל לענין פרשיות פרשיות אין להקפיד, דאף כשהיא כולה כתובה בקונטרסים, דכיון שכבר פקע ממנה עיקר קדושתה להיות כתובה על הספר בגלילה אלא קדושתה היא משום עת לעשות שוב אין להקפיד על פרשיות פרשיות, שלא הקפידו על זה אלא בעיקר קדושתה. והוא הדין אף בימיהם היו יכולים לכתוב ההפטרה אף על הנייר, כדמשמע בט\"ז כאן דכיון שכבר פקע עיקר קדושתה להיות ספר שלם אלא משום עת לעשות שוב אין להקפיד על הקלף, שגם הנייר הוא מתקיים כדתנן פ\"ב דגיטין עיין תוס' מדלא בעי ריש גלותא על הנייר. ואיך שיהיה, עכ\"פ בזמן הזה ההיתר ברור אפילו לכתוב מהאי טעמא, וכן משמע באליה זוטא בשם התוס' יו\"ט.
וכל זה לענין אם ניתן לכתוב ולהדפיס. אבל מחמת קריאת ההפטרה בלבדה, אין צריך לעת לעשות, אלא שאין מקפידין בה כלל על ספר, כמו שכתב הרשב\"א. וכן משמע בגמרא דרבה ורב יוסף איצטריכו לטעמא דלא ניתן לכתוב ולא סגי להו בטעמא דמיחסר במילתיה כדלעיל בספר תורה, ועל כרחך אינהו בצבור מיירי מדנקטו שבת, אלא ודאי שאין מקפידין בהפטרה על ספר כמו שכתב הרשב\"א. ובלאו הכי נמי דוחק לומר דמשום עת לעשות יברכו עליה, דהא ברכות אינן מעכבות ומה גם אותן שלא הוזכרו בתלמוד:" + ], + [ + "ובפעם ג' כו'. על כרחך צריך לומר כן לפי מה שכתבו הטור והאחרונים דנהגו כפירוש רש\"י בעטרות ודיבון, אם כן אינו יוצא בפירוש רש\"י אלא אם כן קורא ג' פעמים במקרא באותם פסוקים שרש\"י אינו מפרש שם מחמת פשיטותם, וכן בכל פסוק יש כמה וכמה תיבות שאין עליהם פירוש רש\"י לפי שאינו צריך והאיך סתמו דיוצא בפירוש רש\"י, אלא ודאי דמיירי שלומד פעם הג' עם פירוש רש\"י דיוצא בו במקום פירוש התרגום במקומות הצריכים פירוש. וכן הבין גם כן רמ\"מ שהביא המג\"א, דאם לא כן מאי אשמועינן, וכי סלקא דעתך דסגי בפעם אחת מקרא ופעם אחת פירוש רש\"י לחוד בלא מקרא וכי עדיף מתרגום, וכל שכן אם הוא טעות סופר וצ\"ל ג' פעמים כו', וכן הוא בהדיא ברמ\"מ עיין שם, וכן כתב בח\"ה ח\"ב פט\"ו עיין שם:" + ], + [ + "וי\"א שאפילו כו'. מ\"ש המג\"א כאן צע\"ג, דמדמי לה לאכילה, א\"כ לפי דעת התוס' דסעודה קטנה שרי, עכ\"פ יותר מחצי שעה קודם מנחה קטנה למה אסרו כאן. ואם מדמי לה לסעודה גדולה, א\"כ לא מהני קריאת השמש כמ\"ש בסי' רל\"ב. ואף שיש לחלק, מכל מקום עיקרא דמילתא תמוה מאד מאי אימשוכי שייך בתפלה, בודאי לא ימשך בתפלתו כשש שעות, ואי חיישינן שיכוין הרבה בכח ב\"ד לא ירגיש לקול השמש. ועוד קשה שהמג\"א עצמו הזהיר בסי' תר\"כ גבי יום הכיפורים, והתם עדיפא מקריאת השמש שהצבור ודאי לא ישכחו ויזכירו זה את זה יותר מהזכרת השמש. ועיין ברא\"ש שהביא הירושלמי לשיטת התוספות, ומבואר שם דעיקר זמן תפלת מנחה הוא מנחה קטנה, ואפילו הכי לתלמודא דידן צריך להתפלל מנחה תחלה, ע\"ש במעדני מלך.
ומש\"כ המג\"א דאם אין שהות כו', צע\"ג דאישתמיטתיה דברי הירושלמי שהביא הרא\"ש, דבכה\"ג פשיטא דמנחה עדיפא דתדירה אף לדחות לגמרי ע\"ש:" + ], + [], + [ + "יש להורות כו'. המג\"א לא סתר דברי הב\"ח אלא במ\"ש דעל ג' אלו יש להתענות, אבל במ\"ש דעל שאר חלומות מתענים ג\"כ אם נפשו עגומה אין סתירה על זה לא מהרשב\"א ולא מהריב\"ש, ואדרבה פשטא דתלמודא והפוסקים שלא ביארו על איזה חלום מתענין משמע דלא סבירא להו כספרים קדמונים, אלא מסתמא כשמתענה בשבת נפשו עגומה עליו מאד, דאל\"כ מי מכריחו להתענות הלא תענית חלום רשות. ולפי זה אין לנו נ\"מ מכל חלוקי דיעות שבחלומות, שאם נפשו עגומה יכול לסמוך על דברי הב\"ח וט\"ז אם הוא רוצה מחמת עגומת נפשו, ואם אין נפשו עגומה אין להקל באיסורא דאורייתא נגד הריב\"ש ומג\"א, ומשמעות הטור כאן שתלה ההיתר משום שמתענג בתעניתו, ונגד רב עמרם ורב קלונימוס שבטור סי' תקס\"ח, בפרט שבחלומות עצמן איכא כמה חילוקי דעות:", + "רחמים מיד כו'. צ\"ע בתשובת מהר\"ם היכי מיירי, דאם לא כה\"ג צ\"ע מאי שנא מחולה שאינו מסוכן בו ביום שאסור לברכו. וא\"ל דהתם ברבים, דהא אפילו כשמבקרו ביחיד אסור לבקש רחמים, עיין מג\"א סקי\"ד. ועוד קשה מאי מייתי מתענית חלום, התם הוא צריך להתענות היום דוקא, שיפה תענית לחלום בו ביום, משא\"כ הכא אף אם יש סכנה אפשר לבקש רחמים למחר כמו בחולה המסוכן שאינו סכנת היום. ואי מיירי כשיש סכנת היום אפילו בצבור שרי כמ\"ש בש\"ע זועקים כו' לברך כו' עיין מג\"א סקי\"ד. וכן א\"ל כדמשמע מט\"ז סק\"[ד] דבנרדף שרי אף שאינה סכנת היום, וה\"נ מיירי בכה\"ג, דא\"כ אף בצבור לישתרי כי התם. ולפי מ\"ש אתי שפיר וצ\"ע:" + ], + [], + [], + [ + "אא\"כ נמשך כו'. מ\"ש המג\"א אם יודע כו' כמ\"ש רסי' תע\"א כו', את\"ל שכוונתו אף בסעודת שחרית שאינו מתכוין לצאת בה ידי סעודה ג' אפילו הכי אסור, משום דהוה כמתחיל באיסור אחר מנחה כמ\"ש רסי' תע\"א (וכ\"ש אם מתכוין ג\"כ לצאת בה דאיכא תרתי לריעותא), וע\"כ צ\"ל דהאיסור משום תפלת מנחה, א\"כ צע\"ג ממ\"ש בסי' רל\"ב דאפילו סעודה גדולה אין איסור אלא חצי שעה קודם מנחה גדולה אבל קודם לכן שרי להתחיל אף שתמשך אחר מנחה גדולה, שכשאפשר לגמרה בחצי שעה הרי זו סעודה קטנה. וכן משמע בב\"י סי' רל\"ה לפי דעת התוספות דמותר להתחיל סמוך לערב, וכ\"פ הט\"ז שם, ולא הצריך שיוכל לגמור קודם צאת הכוכבים. ומסי' תע\"א אין ראיה כלל, דהתם שיש איסור באכילה מחמת עצמה במה שאוכל כשהגיע הזמן, דמחמת אכילה זו לא יוכל לאכול לתיאבון בלילה, ולהכי אף שהתחיל בהיתר, דהיינו שאותה האכילה שקודם הזמן אינה מפסדת התיאבון בלילה, אפילו הכי אסור אם יודע שתמשך לאחר הזמן ויהיה הפסד להתיאבון שבלילה. ואדרבא יש הפסד יותר כשאוכל הרבה מקודם הזמן עד לאחריו משאם לא היה אוכל אלא אחר הזמן בלבד, אלא שבדיעבד לא הטריחוהו כשמגיע הזמן אבל לכתחלה צריך ליזהר שלא יבא לידי כך. אבל כאן שהאכילה אחר מנחה אינה אסורה מחמת עצמה, שהרי יש עדיין שהות הרבה ביום להתפלל אחר גמר הסעודה, כמ\"ש המג\"א בסי' רל\"ב, ולא אסרוה חכמים אלא מחמת חשש שמא ימשך בה, ולא רצו לאוסרה מחמת חשש זה אלא למר ממנחה קטנה ולמר ממנחה גדולה, אבל קודם חצות לא רצו לגזור מחמת חשש זה, וא\"כ אף אם יודע שתמשך אחר מנחה גדולה אין איסור כלל, דכל שמתחיל קודם חצות לא גזרו כלל, וזה ברור ופשוט, וכוונת המג\"א במ\"ש מריש סי' תע\"א צע\"ג.
ועיין בעולת שבת שהקשה על הלבוש שכתב הטעם משום דזמן סעודת שחרית נמשך עד מנחה גדולה, והלא מחצות אסור להתחיל, ותירץ דמכל מקום נמשך זמן אכילה עד מנחה גדולה, ר\"ל שדרך להאריך בסעודת שחרית עד עבור הצהרים שהיא עלות המנחה. וכוונת המג\"א צ\"ע. אבל באמת דלא קשה מידי, שעיקר זמן סעודה ג' הוא ג\"כ מחצות כמו תפלת מנחה גדולה, אלא לפי שאין בקיאין הילכך אפילו בדיעבד לא יצא, כמו בתפלת מנחה גדולה כמ\"ש המג\"א בריש סי' רל\"[ג], ע\"ש בפרי חדש, אבל לענין איסור אכילה חצי שעה קודם זמן התפלה, די באותה חצי שעה שאינו יכול להתפלל מחמת שאין אנו בקיאין. ומכל מקום באמת עיקר הטעם הוא משום דעד חצות נקרא שחרית אף לר' יהודה, עיין סי' פ\"ט, לכן הסעודה שסועד אז נקראת סעודת שחרית כמ\"ש הלבוש:", + "בבקר טוב לו כו'. עיין במ\"ש ריש סי' רמ\"ט:" + ], + [], + [ + "וכן ק\"ש וכו'. עיין סי' רס\"ז מבואר בב\"י דאף הנוהגין כרבנן יכולים ג\"כ לברך ברכת ק\"ש מערב שבת מבעוד יום. וכן דעת המג\"א שם, אלא שאוסר לאכול סמוך לצאת הכוכבים. וצריך לומר הטעם כמ\"ש הר\"ר יונה ריש פ\"ק דברכות דזמן ברכות קריאת שמע הוא בזמן תפלת ערבית. ואף שכתב כן לרבנן ולאחר שקיעת החמה, ר\"ל תחילת שקיעה, וכפי שיטתו בריש פ\"ד, מכל מקום הוא הדין לדידן אליבא דר' יהודה מפלג המנחה ולמעלה. ובהשכיבנו לא תירץ הר\"ר יונה שם כלום. וצ\"ל דלא דמי לקודם צאת הכוכבים שכבר עבר זמן השכיבה לרוב העולם איך (כאן חסר) סי' רל\"ה. וכ\"ש לדידן שהציבור נוהגין לגמרי כר\"ת, שטוב ליחיד לסמוך גאולה לתפלה בזמן קריאת שמע של הציבור כמ\"ש הדרכי משה. ודברי המג\"א צ\"ע:" + ], + [], + [], + [ + "ולענין הלכה כו'. כן הוא ג\"כ דעת הש\"ע ריש סי' קפ\"ב, ע\"ש בטור וב\"י שזה נלמד מהבדלה.
ומ\"ש המג\"א שם צע\"ג, דבהדיא מבואר ברא\"ש, וכן הוא ברשב\"א פרק אלו דברים בשם הראב\"ד, דדוקא כשאינו מצפה כו' אז מותר לו לאכול בשביל שיברך ברכת המזון על הכוס, וכ\"כ בטור וש\"ע כאן, משמע דכשמצפה לכוס למחר תדחה הסעודה למחר. והכריחם לזה משום דאי אפשר לומר כלל שכוס ברכת המזון ידחה איסור אכילה קודם הבדלה, שאיסור זה הוא חמור כ\"כ שצריך לדחות זמן סעודה אחת, מחמת איסור שאינו צריך לדחות בשבילו כוס ברכת המזון, אלא ודאי דגם בשביל כוס ברכת המזון צריך לדחות הסעודה במכל שכן.
ומ\"ש המג\"א דלקדש אריפתא כו', י\"ל כמ\"ש הר\"ן פ\"ב דשבת דאי לא משום שלום ביתו עדיף הוה דחינן נר שבת משום דמצוה מן המובחר לקדושי אחמרא אע\"ג דאפשר בריפתא, וכ\"כ המג\"א בסי' רע\"א ס\"ק כ\"ה בשם התוס' ואגודה. ואף לפי דעת הטור וש\"ע שם, י\"ל דבהבדלה בלא כוס מדחינן לגמרי הילכך היא עדיפא מקידוש דלא מידחי לגמרי, אבל ברכת המזון לא מידחי לגמרי אלא שחיסר מצות הכוס הילכך קידוש עדיף, שעיקר תקנתו שמדברי סופרים לזכרהו על היין לבד מתפלה. ולא למד הטור לדחות הסעודה בשביל כוס ברכת המזון משום דברכת המזון חמורה כהבדלה לענין כוס, דזה אינו כמו שנתבאר, אלא לענין לדחות הסעודה מוכרח הוא בהדיא בברייתא, דאם אין לו אלא כוס אחד דשרינן ליה למיכל קודם הבדלה בשביל כוס ברכת המזון, דאלמא דכוס ברכת המזון עדיף מאיסור טעימה קודם הבדלה שמחמתו דוחין הסעודה, וכ\"ש מחמת כוס ברכת המזון. דאף דלענין עיקר מצות הכוס הבדלה חמירא מברכת המזון כמו שנתבאר, היינו משום דבלא כוס אי אפשר להבדיל כלל ומדחיא מצות הבדלה זו לגמרי משא\"כ בברכת המזון, אבל לענין לדחות הסעודה אדרבא הוא להיפך, דבהבדלה אם יאכל ואח\"כ יבדיל לא חיסר כלום ממצות הבדלה, משא\"כ בברכת המזון אם יאכל ויברך בלא כוס חיסר מצות הכוס לגמרי, ולהכי מכ\"ש שצריך לדחות הסעודה. ואין מקום למ\"ש המג\"א אלא לפי דעת הר\"ר יונה דאמימר מחמיר על עצמו היה וברייתא דאם אין לו כו' מיירי אף במצפה, שבדברי הר\"ר יונה לא הוזכר כלל שאינו מצפה, ואפילו הכי לא דחינן סעודתיה כמ\"ש המג\"א. הילכך במקום הצורך אפשר להקל כהר\"ר יונה, כיון שכן דעת המג\"א אף שלא נתכוין לכך.
ומה שכתב המג\"א דא\"ל משום כבוד שבת כו' כמ\"ש הרי\"ף כו'. אין ראיה כלל מהרי\"ף, דס\"ל כפירוש הירושלמי שהביא שם דמיירי ביושב ואוכל מבעוד יום, אבל בלא\"ה לא שרינן למיכל קודם הבדלה בשביל כוס ברכת המזון אף אם אינו מצפה לו למחר, וא\"כ י\"ל דאיסור טעימה קודם הבדלה חמיר מכוס ברכת המזון, ולהכי דחינן סעודת יו\"ט בשביל איסור זה, ולא בשביל כוס ברכת המזון. אבל לפי דעת הרא\"ש וסיעתו דכוס ברכת המזון עדיף וחמיר מאיסור זה, באמת דגם בהבדלה לא הוה דחינן סעודת יו\"ט במכל שכן. אלא דלא משכחת לה לדידן דקי\"ל כמ\"ד שאומרים יקנה\"ז על הפת, ואף הרא\"ש הכי ס\"ל מדינא אלא דיותר טוב כו', והיינו כשיש לו שכר. והרי\"ף לשיטתיה אזיל דס\"ל שאין אומרים יקנה\"ז על הפת. ומהלין טעמי לא העתקתי כאן מ\"ש המג\"א בסק\"ח, וכוונת המג\"א בזה צ\"ע.
והנה לפי מה שנתבאר לפי דעת הרא\"ש וטור דכוס ברכת המזון חמיר מאיסור טעימה קודם הבדלה, א\"כ לפי מ\"ש הטור ריש סי' קפ\"ב גבי כוס ברכת המזון דאין צריך אלא לעבור זמן סעודה אחת ולא שתים, כל שכן דהוא הדין לענין הבדלה וא\"צ לעבור אלא סעודת הלילה ולא זמן סעודת היום, וא\"כ אפשר דבחצות היום מיד שרי לאכול דכבר עבר סעודה אחת של לילה, ואם לא יאכל קודם חצות הרי יעבור זמן סעודה ב', דמכאן ואילך כזורק אבן לחמת, וגם נחשב כבר לתענית כמ\"ש ריש סי' רפ\"ח, וכמו דמי שאין לו כוס לברכת המזון דסעודת היום דמשמע מלשון הטור וש\"ע דלערב רשאי לאכול מיד, ועכ\"פ בחצות לילה, עיין מג\"א סוף סי' רפ\"ט, והוא הדין בחצות היום וצ\"ע:", + "ולענין כו'. כהאי גוונא מצינו במג\"א סי' רצ\"ט סק\"ז לענין שתיית כוס ברכת המזון קודם הבדלה, דמדבריו שם משמע דלמאן דאמר דאינה טעונה כוס אסור לשתותו. דאין לומר דלכולי עלמא שרי אם נזהר לעולם, אלא למי שאינו נזהר לפעמים, דא\"כ למה ליה להמג\"א למימר דס\"ל כמ\"ד כו', כיון שאינו תלוי בשום מאן דאמר אלא בזהירות. וגם בלא\"ה הוא דוחק לתלות איסור גמור מדינא במה שאינו זהיר כל השנה אם באמת הוא מותר לדברי הכל. ולא דמי כלל למ\"ש המג\"א סי' תקנ\"א ס\"ק מ\"א מכמה טעמים ודו\"ק. אלא ודאי דתליא בפלוגתא דאם טעונה כוס, ואסור לנהוג תרי קולי דסתרי אהדדי.
וכן משמע בהדיא ברמב\"ם שהצריך לברך ולהבדיל על כוס אחד אף אם יש לו עוד יין, ועיין במגיד משנה שנתן טעם לדבריו על מה שאומר ב' קדושות על כוס אחד כשאפשר בב', ועדיין לא תירץ למה לא יאמר על ב', וה\"ל להרמב\"ם לומר יכול להבדיל עליו, אלא ודאי דלמ\"ד א\"צ כוס אסור לשתות, ודעת הרמב\"ם בפ\"ז מה' ברכות דאין צריך כוס אלא שהוא מנהג חכמים, ואף על פי כן אם מברך על הכוס צריך לנהוג כל הדברים הנאמרים בכוס של ברכה שטיפה כו' ע\"ש, ושתיית הכוס היא עיקר כל הדברים שנאמרו בו, ולכן כדי שישתה ממנו מבדיל עליו ולא על אחר. וגבי גמר סעודתו עם הכנסת שבת אינו שותה מהראשון עד אחר שתיית השני כמ\"ש המג\"א סי' רע\"א סקי\"ו. ומשום דהתם א\"א על כוס אחד אין בו משום מעביר על המצות, משא\"כ בהבדלה דאפשר על כוס א' אין להעביר על המצוה. אבל אין לומר דסבירא ליה דאף דאין צריך כוס אפ\"ה שרי לשתות מכוס ברכת המזון כשאי אפשר בענין אחר כגון גבי קידוש, וגבי הבדלה היינו טעמא משום דאפשר להבדיל מיד. דזה אינו, דגם גבי קידוש אפשר לעשות כמ\"ש המג\"א ולית לן למשרי איסורא. וכן מ\"ש הרשב\"א בריש פ\"ח דברכות דאף למ\"ד אין צריך כוס כשאין לו אלא כוס אחד מברך ומבדיל, י\"ל דכשיש לו ב' עושה כמ\"ש המג\"א. ולפי מ\"ש לדעת הרמב\"ם אתי שפיר מה שלא הזכירו במשנה אין לו אלא כוס אחד כמו בברייתא, ע\"ש ברשב\"א ובמגיד משנה ודו\"ק:", + "הנשים עצמן כו'. מה שכתב הט\"ז צע\"ג מהלל דראש חודש ולולב בשאר ימי החג, וממ\"ש התוספות ורא\"ש גבי סומא שמברך ברכת ההגדה למ\"ד בזמן הזה דרבנן וצ\"ע:" + ], + [ + "אין ליטלם כו'. עיין ב\"י, דהרשב\"א לא פסיקא ליה איסורא אלא שטוב ליזהר, משום דאפשר דנקטינן בעיא דריש לקיש לקולא, ואף דאנן קיי\"ל בסי' י\"א לחומרא, מכל מקום הא קיימא לן דבעיא דריש לקיש אינה אלא לכתחלה, כמ\"ש המג\"א סי' תקפ\"ו סק\"ו ע\"ש:", + "אבל ברכת כו'. הן אמת שמהמג\"א אין ראיה לחלק בין נר לבשמים. אלא לפי שלא מלאו לבו לסתור דברי הש\"ע לגמרי, לכן סיים דעכ\"פ מי שהבדיל כו', כיון שיכול לצאת לדברי הכל לחזור ולהריח יחזור ויריח ויוצא בזה ידי ספק. אבל לפי דעת רבינו אפרים שתלה האיסור משום דאינו אלא מנהג, ועל כרחך היינו משום דאין מחזרין עליהם, פשיטא דהוא הדין לנר כמ\"ש האליה זוטא. אלא דלפי מ\"ש המג\"א לסתור מברכת ירקות משום דאינה אלא להנאתו, א\"כ בנר דאינו משום הנאתו כמ\"ש הרא\"ש, לא נסתרו דברי ב\"י. אבל לפי מ\"ש הט\"ז לסתור מברכת ירקות משום דהכא אין מחזרין כו', א\"כ הוא הדין לנר. אלא די\"ל דבנר לא קשה מידי מברכת הלחם של סעודת שבת, ע\"ש בט\"ז. והדבר שקול, לכן טוב לחוש לדברי אליה זוטא המיקל בספק ברכות כדעת רבינו אפרים:" + ], + [ + "מסיבת כו'. הט\"ז שלא הסכים לזה להלכה היינו בישראל שהדליק מנכרי, דאתוספת דהתירא קמברך, אבל באמת במגיד משנה מיירי בנכרי שהדליק, שאחר הדלקתו נאסר במסיבתם משום עבודת אלילים ע\"ש. אבל צ\"ע מס\"פ כל כתבי ונתבאר בסי' רע\"ו, דמשמע דכ\"ש אם כל המסיבה גוים שרי, וצ\"ע לישב שלא בדוחק. ועיין בב\"י בשם הרא\"ש דביצה דכתב הטעם לאסור לברך משום גחלת אע\"פ שמברך אשלהבת כו', וא\"כ י\"ל דווקא לברך אסור, דומיא דכתב הרשב\"א גבי פלפלין שמשימין בקנקנים כו', אבל להשתמש שמשתמש בשלהבת אף על פי שיש עמה גחלת שרי (וז\"ש הרא\"ש ואע\"ג דשריא). ולא דמי למ\"ש הטור בסי' תרע\"ז, דדמי לשלהבת של הקדש:" + ], + [ + "(כשמגיע בין השמשות כו' אבל העיקר כו'. עיין במ\"ש בסי' רע\"א):", + "שכח והתחיל כו'. מה שכתב המג\"א דסבירא ליה הבדלה דאורייתא, בודאי לא פסיקא ליה לרמ\"א הכי, מדאסר לנשים להבדיל לעצמן בסוף סי' רצ\"ו, עיין מגיד משנה ריש פרק כ\"ט, ולמה פסק בפשיטות להפסיק בלי שום חילוק. אף שיש לדחות שכ\"כ ג\"כ בסוף סימן רצ\"ט, מכל מקום למה לא התנה דוקא אם לא התפלל ערבית, ואדרבה כשישב לאכול מסתמא התפלל כבר וא\"כ לכ\"ע גם בקידוש אינו אלא מדרבנן. ועוד קשה דרבנן דבי רב הוו סברי דאף להבדלה קובעת אף בהתחיל בהיתר, אף למ\"ד דהבדלה דרבנן, ולא נדחו דבריהם אלא בהתחיל בהיתר אבל לא כשהתחיל באיסור.
ולא דמי לשאר מצות דרבנן, משום דקידוש והבדלה איתקין דוקא בתחלת הלילה בכניסתו ויציאתו כמ\"ש המג\"א בסי' רל\"ה סק\"[ד] לענין טעימה, והוא הדין לענין הפסקה, דכי הדדי נינהו כמבואר מסוגיא דשבת דף ט' ע\"ב, דפריך אהפסקה מר' יהושע בן לוי דמיירי בטעימה (עיין בהרב רבינו יונה פ\"ד דברכות שפירש כמשמעות פשט הסוגיא שם דמיירי בטעימה דומיא דתפלת המוספים). והא דאצטריך הר\"ן לפרושי טעמא דצריך להפסיק לקידוש בהתחיל בהיתר משום דמקמי סעודה איתקן, ע\"ש בב\"י סי' רל\"ה, ולא סגי ליה בטעמא דהמג\"א, היינו משום דבהבדלה א\"צ להפסיק בהתחיל בהיתר, אע\"ג דאיתקן בתחלת הלילה. והמקשה דפריך מטעימה להפסקה, היינו משום דמשמע ליה דמתניתין מיירי אף בהתחיל באיסור, כמ\"ש התוספות שם ע\"ש:", + "לכן טוב כו'. מה שכתב המג\"א גרע טפי כו', ע\"כ לא סגי ליה בהאי טעמא לחוד, שהרי כתב בית יוסף בשם מהרי\"ק דלהרי\"ף וסמ\"ג פשיטא שצריך לברך משום שנאסר בשתיה ע\"ש. וצ\"ל דס\"ל צירוף ב' טעמים. ואם כן כיון שהזהיר המגן אברהם שלא להפסיק ולהבדיל, ואינו חושש כלל לדעת הרי\"ף וסמ\"ג, מה ספק יש כאן בברכה זו, פשיטא דא\"צ, ואם כן אם ירצה להבדיל למה ימנע מחשש שמא צריך ברכה שספיקה להקל, ויאכל עוד שהוא ספק איסורא לחומרא, אם חוששים להרי\"ף וסמ\"ג. ואדרבה יותר טוב להבדיל בלא ברכה לצאת לדברי הכל, שברכות אינן מעכבות, כמו שאנו עושין בכל הספיקות. גם מה שכתב המגן אברהם מברכת המוציא מסימן רע\"א זה אינו, דהתם איתסר ליה למיכל אבל הכא דשרי ליה בלא הבדלה מה ספק יש אחר ההבדלה, וצ\"ע:", + "מי שאסור כו' אם אין לו כו'. כן משמע בהדיא בסוגיא ריש פ\"ח דברכות, דאף אי סברי ב\"ש א\"צ כוס אפ\"ה אמרי נר בשמים מזון והבדלה, עכ\"פ כשאין לו, וכן כתב הרשב\"א שם בהדיא, אלא שכתב לשון רשות, למאי דסבירא ליה למ\"ד אינה צריכה כוס, ולדידן דיש מצוה מן המובחר לכו\"ע כמ\"ש רמ\"א ריש סי' קפ\"ב, והוא הדין לענין טעימת הכוס שהיא חובה למ\"ד טעונה ומצוה מן המובחר לכ\"ע, ולהכי כשאין לו אלא כוס א' התירו לומר עליו ב' קדושות משום דאי אפשר בענין אחר.
אע\"ג דאפשר שיאחר ההבדלה לאחר זמן מרובה ולא ליהוו מצות חבילות חבילות, כדמוכח מהאי דהקשו התוס' והרא\"ש על פירוש רבינו נסים מהא דש\"מ טעם מבדיל, ולא הקשו מקמייתא ש\"מ ברכה טעונה, דלמא משום דמצוה מן המובחר לדברי הכל כמ\"ש הרשב\"א בשם הראב\"ד בריש פרק אלו דברים. ועוד מהא ש\"מ טעמו פגמו, דילמא משום מצוה בכוס מלא. אלא ודאי דמשום הכי לא הוה שרינן ב' קדושות על כוס אחד, משא\"כ אם יבדיל עליו מיד ויניחנו ג\"כ לברכת המזון אין כאן חבילות ודו\"ק. ואפילו הכי התירו להבדיל מיד אף למ\"ד אינה צריכה כוס, וע\"כ היינו משום טעימת הכוס.
וא\"כ כשיש לו ב' דלא התירו, ע\"כ היינו משום דאפשר לשתות מהראשון אחר ההבדלה על השני, כמ\"ש התוספות גבי ברכת נשואין, והמג\"א בסי' רע\"א ס\"ק ט\"[ז], וכמ\"ש בפנים, ועיין במ\"ש בסי' רצ\"ו:" + ], + [], + [ + "אם אין שם רפש כו'. אף אם תמצי לומר שכוונת הגהות אשר\"י לאפוקי מאמת המים שבס\"ג. מכל מקום משם מתבאר שהתירו אפילו לדלג שלא ירבה בהילוך, וא\"כ פשיטא שאם יש לפניו מעט רפש וטיט ויש לו צער קצת לטנף רגלו שרשאי לפוסעו בפסיעה גסה שלא להרבות בהילוך, דאין סברא כלל לומר שאסור לו להרבות בהילוך גם כן, אלא חייב לילך באמצע רפש לקצר דרכו. ועוד שהתירו לקפוץ לבחורים המתענגים שאין זה שוה לכל נפש, כל שכן צער רפש וטיט שהוא שוה לכל נפש, ושרי אף אם אין חשש סחיטה, ולא הוצרך רבא לאיסור חשש סחיטה אלא כדי להקשות קושיא אלימתא אדרב הונא, דאיסור זה פשוט בפרק בתרא דיומא, שהצריכו שלא להוציא ידו מתחת שפת חלוקו כו' אף בהולך לדבר מצוה, א\"כ לדבר הרשות אין לילך כלל במים, ואפילו אי אפשר לו להקיף, ואפילו אינו חושש ללכלוך גופו במים.
ואף אם תמצי לומר שמניעת צער אינו חשוב ענג, מכל מקום יש להקל בזה, שהרי (דעת התוספות ואגודה וכן) משמעות הרמב\"ם שאין איסור כלל בפסיעה גסה, שכתב ואסור לדלג כו', משמע דוקא דילוג ולא פסיעה גסה, שהוא מפרש (כפירוש התוס' ואגודה) דפסיעה גסה שבגמרא היינו דילוג (וקפיצה), וכמבואר ברי\"ף גבי אמת המים ע\"ש:", + "לרוץ כדי לראות כו'. מה שכתב הט\"ז תמוה מאד, דאף בלא ענג אין איסור כלל מדינא לראות ולהרהר בדברים חיצונים, שאפילו בפיו מותר לחשב חשבונות של מלך רק שלא ירבה בהם כמ\"ש המגיד משנה פכ\"[ג]. והרב רבינו יונה לא אסר אלא בעסקיו כשיש לו טרדת לב ונדנוד דאגה. והטור הוסיף דמצוה שלא להרהר כלל בעסקיו אע\"פ שאין איסור מן הדין (עיין סי' רמ\"ט שיש מצוה להמנע מדבר שאין בו איסור מדינא) ע\"ש.
ומה שכתב המג\"א צ\"ע היכי מיירי, אי בדיוקנא עצמה, ממה נפשך אי ס\"ל דאף בחול אסור א\"כ משום ענג שבת מי שריא איסורא דאל תפנו אל האלילים שמדרבנן אין זה מענג אלא מנאץ, ואי ס\"ל כתוס' ורא\"ש דבחול שרי א\"כ אף בשבת מנ\"ל לאסור. ואף אם תמצי לומר לאסור כמו בכתב שתחתיה, וכן אם תמצי לומר דמיירי בכתב שתחתיה ג\"כ, צע\"ג היכי שרי משום עונג שבת גזרה דשמא יקרא בשטרי הדיוטות כדפרש\"י ורא\"ש. עיין שם ברא\"ש דאיסור שטרי הדיוטות הוא ממצוא חפצך, דמהתם נפקא לן ג\"כ איסור מקח וממכר כמ\"ש התוס' ורא\"ש פט\"ו, וא\"כ נשרי נמי מקח וממכר לצורך ענג שבת כשאי אפשר לקנות בדרך היתר בהקפה, וח\"ו ישתקע הדבר, שלא התירו משום ענג אלא דברים שאיסורם הוא משם דרך חול, כגון שלא יהא דיבורך (עיין סי' ש\"ז ס\"א בהג\"ה) והילוכך בשבת כבחול, דכשמתענג בהם יש כאן ענין ענג שבת ולא דרך חול, אבל שאר כל האיסורים היוצאים מפסוק זה אם תשיב כו' אפילו הגזרות שגזרו חכמים בשבילם לסייג פשיטא דלא דחינן להו משום מצות ענג שהיא מצוה הבאה בעבירה. וכל שכן להרמב\"ם דס\"ל בשטרי הדיוטות שמא ימחוק, עיין ט\"ז סי' ש\"ז דאסור אף בכתב שתחת הצורה אף אם מתענג כי שמא יבא לקרות בשטרי הדיוטות ולמחוק. הילכך מחוורתא כפשט לשון הסמ\"ק וכמ\"ש הב\"י (וב\"ח) ואליה רבה:", + "שמכתו כו'. לא העתקתי דעת רש\"ל, דכיון שאין לנו עכשיו רשות הרבים פשיטא שאין להחמיר כלל נגד רוב הפוסקים. עיין סי' ש\"ג שרבים מקילים בכל ענין:", + "מפתחי כו'. עיין סי' ש\"ג בב\"י דפטור אבל אסור גבי אשה היינו כשעשויה לתכשיט ומשום דלמא שלפא ומחויא אבל בלאו הכי הוה מותר. ולכן כהאי גוונא באיש התיר הסמ\"ג עיין שם. וזהו ג\"כ כוונתו במה שכתב שם בש\"ע לאסור כשאינה מעמדת קישוריה, אבל כשמעמדת ס\"ל כרש\"י דלא שלפא, עיין שם במג\"א שכן הוא דעת הש\"ע, ובחנם נדחק שם הט\"ז. אלא דלדינא הסכימו המג\"א וט\"ז לאסור אף במעמדת משום דלמא שלפא. אבל כשאינו תכשיט שרי, דלא כב\"ח. ולפי זה באיש כהאי גוונא הוה שרי אף בתכשיט כמו שכתב הסמ\"ג, אם לא משום דקיי\"ל לאסור בתכשיט המיוחד לאיש ולאשה. אבל בשאינו תכשיט כלל אם הוא צורך לבישתו דומיא דמפתחי חלוקו שבסמ\"ג שרי לגמרי כמו מעמדת קישוריה שבאשה, דהא השתא קיימינן לשיטת הגאונים דאיש שוה לאשה לגמרי בדין המחטים. ובפרט לדעת רש\"י דאף באשה מיקל יותר מהתוספות והרא\"ש. ולהמג\"א כאן צריך לומר דמיירי שלא לצורך לבישה וקישוט אלא שתחב במקום שדרך לתחוב לפעמים בחול להוליכה לאיזה מקום ועל זה נחלקו. אבל לפי זה דין האשה בשאינה נקובה לא נזכר בשום מקום וקשה קושית הגמרא למאי חזיא. וגם המג\"א חזר בו ופירש בסי' ש\"ג סק\"ז מתני' דמחט נקובה במעמדת קישוריה, וא\"כ כהאי גוונא באיש לצורך לבישה חייב בנקובה ופטור בשאינה נקובה. ולדינא הכל אמת:", + "לפיכך כיון כו'. עיין ב\"י שהעתיק לשון רש\"י דמשוי הוא, וכן משמע בש\"ע כמו שכתב האליה זוטא. ואף שהתוספות ור\"ן לא כתבו כן משום דמסקינן בפרק בתרא דיומא דלכולי עלמא מנעל הוא, מכל מקום אנן לא קיי\"ל הכי, אלא כרי\"ף שהתיר ביום הכיפורים אפילו במנעל של עץ כמו שיתבאר בסי' תרי\"ד, עיין שם בב\"י, והטעם פירש הרמב\"ן שם דכולי עלמא היינו ר' מאיר ור' יוסי אבל רבנן פליגי דלאו מנעל הוא. ועיין שם בר\"ן דאפילו הכי מותר לצאת בהם לרשות הרבים ביום הכיפורים, ושאר שבתות אין היתר לפי טעמו. וכאן פסק [ר]מ\"א להקל, והוא מרבינו ירוחם שכתב שאין המנהג כהאוסרים. וצ\"ע דרבינו ירוחם אזיל לטעמיה דגבי יום הכיפורים כתב שהמנהג להחמיר במנעל של עץ כמו שכתב ב\"י שם בשמו, והאיך נקטינן קולי דסתרי אהדדי כמבואר בפ\"[ח] דיומא שהקשו משבת ליום הכיפורים.
וצריך לומר דס\"ל להב\"י ורמ\"א דעל כרחך לא הקשו בגמרא משבת ליום הכיפורים אלא מקיטע לר' יוסי, דעל כרחך ס\"ל דאין שם מנעל עליו, דאם לא כן לא ליתסר אף שאין צריך להילוכו אלא שלא יראה חסר רגל, דכל דבר שיש עליו שם מלבוש או תכשיט מותר ללבשו או להתקשט בו אפילו לאצולי מטינוף דלא חשיב כלל, אבל כשאין עליו שם מנעל עץ בעלמא הוא ואינו תכשיט כלל שאין מתקשטין בבקעת עץ. אבל מי שאינו קיטע, אף שאין עליו תורת מנעל, כיון שהרגל נכנסת בו ומהלך בו שרי, דמלבוש שלו הוא לכף רגלו. דאפילו במקל החיגר כתב הרא\"ש בפ\"ג דביצה דהוה כמנעלו, אע\"ג דס\"ל בפ\"[ח] דיומא דאין מנעל של עץ, אלא דהכא כיון שצורך הילוכו הוא שרי. ואין הטעם משום דאי אפשר לו בענין אחר, דהא אין ביציאתו מצוה גדולה כל כך לדחות שבת, אלא דכיון שאי אפשר לו לילך בענין אחר הרי כל סמיכת גופו בהליכתו על מקלו, ובהא תליא מלתא, כמבואר מפירש\"י גבי מקל של זקנים שמשם הביאו הפוסקים לענין שבת, וא\"כ הוא הדין במנעל של עץ שמהלך בו שכל גופו נסמך עליו בהליכתו דשרי אף שאפשר זולתו, כמשמעות לשון הרא\"ש שלא כתב כרגלים דמו ליה אלא כמנעלים דמו, וכן משמע בש\"ע שכתב ואין עושה זה להלך בו משמע דאם היה מהלך בו הוה שרי.
והנה בש\"ע לא העתיקו להתיר במחופה עור, משום דאף דכהאי גוונא מקרי מנעל לכולי עלמא אף לרבנן דפליגי אר' מאיר ור' יוסי, מכל מקום קיי\"ל כר' יוסי לגבי ר' מאיר דאף מנעל אסור משום דילמא מיפסק. ואין היתר במחופה עור אלא היכא דמיהדק על ידי כך, כמו שכתבו התוס' שהעתקתי בפנים (וכן כתב הרשב\"א הביאו המג\"א, והתם מיירי שהרגל נכנסת, ולמדו מקב המחופה מבפנים, אבל בקיטע מודה הרשב\"א להתוס' דצריך לקשור מלמעלה אם הוא רחב על רגלו שהחיפוי הוא מלמעלה), ובכהאי גוונא ליכא רבותא כלל, ואתי במכל שכן ממה שכתב רמ\"א בשם רשב\"א. וכן כתב האליה זוטא.
אלא שמה שכתב דאינו מחופה אסור מדאורייתא לדעת רש\"י אינו מוכרח, דיש לומר דמקרי שלא כדרך המוציאים. ואפשר שזהו כוונת הרמב\"ם לפי דעת המג\"א:", + "להחזיק א\"ע כו'. עיין ט\"ז, וצריך עיון דבהגהות מיימוניות מבואר בהדיא דאף אם מתיירא פן יפול אסור ומביא ממקל של זקנים, והתם פירש רש\"י דאין כל גופו נסמך עליו, וע\"כ צריך לומר דהכא אף שסמוך עליו פן יפול מכל מקום אין כל גופו נסמך עליו אלא שמחזיק את עצמו ע\"י סמך קצת, אי נמי יש לומר דאין נסמך עליו בכל הליכתו אלא בעת שמתיירא ליפול.
ולפי זה יש לומר דהט\"ז מיירי שנסמך עליו בכל הליכתו. ואפילו הכי צ\"ע להתיר כשאין כל גופו נסמך עליו, דלא דמי למנעלים דידיה, שהרי הרא\"ש דאסר בזקן הנשען ונסמך על מקלו מחמת תשות כחו משמע דהיינו בכל הליכתו, שלא הזכיר כלל פן יפול. בשגם כי ראייתו מפרק אין צדין תמוה, דהתם מיירי שרבים צריכים לה כמו שכתבו התוספות שם וכן הוא בסימן תקכ\"ב. ואף גם זאת ביו\"ט דווקא ולא בשבת לפי דעת הש\"ע שהשמיט דבר זה כאן, וכן דעת המג\"א, דלא כב\"ח. וגם עיקר דין זה הוא מילתא דלא שכיחא שיזמין ויניח שם מקל מבעוד יום, דמקל בעלמא בלאו הכי אסור עיין סימן תקכ\"ב ס\"[ד]:", + "החשובים כו'. מה שכתב המג\"א לאסור באיש דעלמא במבוי המעורב משום זילותא דשבת כמ\"ש סימן תקכ\"ב, אם כן לפי מה שכתב הט\"ז בסימן תקכ\"ב דאין לאסור אלא בכרמלית הוא הדין הכא, דלענין זילותא במבוי המעורב משום דרך חול אין לחלק כלל בין יו\"ט לשבת. ואף לפי מ\"ש הב\"י מפרש\"י דאף בבית המדרש אסור היינו בכיתוף דמיחזי כרוצה להוליך הרבה כדפירש\"י. ודמי למפשיל הקופה לאחוריו דהוי עובדין דחול מהאי טעמא כדפירש רש\"י בריש פרק המביא, ומדקתני התם וכן כו' משמע דדמי לרישא בנותן כדים בסל, דאף בחצר אסור לדעת הר\"ן, כמו שכתב הב\"י בסימן שכ\"[ג]. אבל מקל בעלמא לא הוה עובדין דחול אלא ברשות הרבים כמ\"ש רש\"ל וב\"ח וט\"ז סי' תקכ\"ב. ובפרט דמסתמא אינו מוציאו לשמרו ולא לצורך מקומו אלא לצורך גופו, דשלא לצורך כלל בלאו הכי אסור אפילו לטלטלו דלא עדיף מכלי שמלאכתו להיתר בסי' ש\"ח.
והא דחצבא זוטא הוה בעי לשנויי, היינו נמי ברשות הרבים. ואף דפירש רש\"י בריש פרק שואל דמתני' דהמביא קא דייק, מכל מקום לא דמי לגמרי, אף לדעת הר\"ן דאסר התם אף בחצר, דהא התם אפושי בהילוך עדיף והכא לא עדיף, אלא ודאי דלא דמי להדדי לגמרי עיין שם בתוס' ריש פרק שואל וריש פרק מפנין. וכן משמע בגמרא דלא מקשה ליה אלא מיו\"ט, ולא משבת במבוי המעורב, שהיה כן דרכם ברוב המקומות כדאיתא בפ' הדר, ובפרט לפי הגירסא שבריש פרק שואל דרב חנן מקשה לאביי גם בחצבי דאפומא דמבואה בשבתא, ולמה הקשה קושיא ראשונה ביו\"ט דוקא, אלא ודאי דבמבוי המעורב לא צריך שינוי בכהאי גוונא, דלא מיחזי כנושא משאות כמו בכדים בסל, ולא כמוליך הרבה כמו במפשיל הקופה והכיתוף לפי פרש\"י.
ומלשון הרמב\"ם וש\"ע סי' תק\"י משמע דאין צריך שינוי אפילו בכדים בסל אלא במקום ששייך בו איסור הוצאה שלא לצורך. וכן משמע בהדיא בתוס' ריש פרק המביא שפירש משום מראית העין. וכן כתבו בטור וש\"ע שם. וברמב\"ם משמע מסידור לשונו דאף מקל וכסא מיירי בכהאי גוונא, עיין שם בפרק ה' שהתחיל שלא יעשה כו'. וכן כתב במקל וכסא שלא יעשה כו'. ועיין במ\"ש בסי' תקט\"ז. ועיין מג\"א סי' שכ\"[ג] שרמ\"א לא סבירא ליה כהטור שם:", + "כל אורך כו'. הנה המג\"א כאן לא פירש עד כמה מיקרי דרך לבישה, וכן בש\"ע סעיף כ\"ט הדבר סתום ושקול, שמתחלה כתב למטה מכתפיו ואח\"כ הוסיף גם גופו ולא פירש כמה ומסתמא רובו ככולו, וכיון שהט\"ז פירש כן בהדיא ואין הש\"ע ומג\"א חולקין עליו בפירוש יש להחמיר כדבריו.
ומה שכתב מהרי\"ל שהביא המג\"א כאן, היינו שדעתו להחמיר במרזב משום תקוני מנא. אבל הש\"ע ורמ\"א ומג\"א ושאר אחרונים שאנו נמשכים אחריהם שהשמיטו איסור זה, משום דרש\"י יחידאה הוא בפירוש זה דמרזב, שרוב המפרשים והפוסקים פירשו בענין אחר. ולפי דעתם הדבר ברור ופשוט שאין לאסור כלל משום איסור הוצאה בנדון שכתב הט\"ז ס\"ק כ\"ה. ואם נתכוין הט\"ז לפרש\"י הרי לא הזכירו כלל לעיל ואיך כתב כמ\"ש לעיל. וגם לא הוי ליה למימר הנח להם כו' כיון שיש להם על מי שיסמכו. וגם מה שכתב בס\"ק כ\"א דכל הפוסקים כו', הוא תמוה מאוד, שבפירוש הרי\"ף והרא\"ש ותוס' וסיעתם לא נזכר כלל איסור זה, שלפי דעת הרי\"ף והרא\"ש אין איסור אלא כשנעשה כמרזב על השדרה, ולפי דעת התוס' וסיעתם אין איסור אלא כשהוא על כתפו בלבד ואינו מגיע על הזרוע עיין שם, וכן כתב הטור להדיא, והרמב\"ם בלבד הוא שפירש לאסור גם על ידו, ונקט בלישניה המעוטף בטליתו כו' משמע דמיירי בחתיכה מרובעת שמתעטפין בה. ועוד שכיון שלפי דעת רוב הפוסקים אין לנו לאסור כלל בעל ידו כיון שלא נזכר בגמרא, אלא שאנו אוסרים מחמת שפסק הש\"ע כרמב\"ם, אם כן כיון שהש\"ע עצמו מיקל במלבושים דידן אין לנו להחמיר כלל בדברי סופרים, בפרט שכמה אחרונים שאנו נמשכים אחריהם הסכימו עמו.
אבל על כתיפו פשיטא שיש לחוש לדעת הט\"ז, כיון שלפי דעת רש\"י ור\"ן יש בזה חיוב סקילה לדעת הט\"ז. ובפרט שגם הש\"ע לא הזכיר כלל היתר על כתיפו, מכלל שחזר בו ממה שכתב בב\"י, כמו שחזר בו לאסור בחתיכה מרובעת לתפוס קצתה, שבב\"י התירה משום דלא דמי למה שכתב הרמב\"ם וקפלה כו', שכשכנפיה מקופלין על ידו אין שם כלום מלבישת הטלית מן ידו עד הארץ ונראה כנושא משוי על ידו כמו שכתב הב\"י בעל כתפו, משא\"כ כשתופס למעלה משוליה אזי יש שם עוד מלבישת הטלית למטה מן ידו בדרך מלבוש, וכן כשתופס בשוליה ומגביה למעלה שמתקפל הטלית למטה וקיפול זה הוא למטה מידו בדרך מלבוש. ואפילו הכי בש\"ע חשש להחמיר, שלא רצה לסמוך על סברתו אלא להקל במלבושים דידן בדבר שאין איסורו מפורש אלא בדברי הרמב\"ם:", + "להחמיר לפושטו כו'. זהו בודאי כוונת רמ\"א, שאם כוונתו כדמשמע קצת בלבוש שכתב וכן כו', למה כתב כאן יש להחמיר, דמשמע דאין האיסור ברור מדינא, מאי שנא מכשאינו צריך לצאת שכתב סתם לא יצא משמע דאסור מדינא. וכן בדין, דהא אין היתר אלא משום פסידא. וכן כתב רמ\"א בהדיא בסי' ש\"י ס\"ז. (ואין לומר) דהתם דוקא שחייב כשמוציא לרשות הרבים בכיס התפור בבגד, אבל הכא פטור אבל אסור אף ברשות הרבים. דזה אינו, דרמ\"א הוציא דבריו מב\"י סוף סי' ש\"ט, ובב\"י למדה מדין המפתח שבסי' ש\"ג סי\"ז, ושם כתבו הב\"י ומג\"א, וכן הוא במגיד משנה, דהאוסרין אזלי לשיטתייהו דגבי תכשיטין דהא בהא תליא. ואף דלכאורה הוה משמע דכולי עלמא מודים במפתח וכיוצא בו דחייב, דחיישינן שמא ישכח ויצא מהא דחנניה אומר חייב אדם למשמש כו', אם כן כל שכן בשבת שלא יתלה בו או יניח בו לכתחלה בענין שיוכל לבא לידי חיוב כשישכח עיין סוף סי' רנ\"ב, וע\"כ לא הוצרכו הרשב\"א וסיעתו לומר שאין דרך לשלוף תכשיטין כשיוצא לרשות הרבים, אלא משום דבלאו הכי הוי ליה גזרה לגזרה כמבואר בר\"ן דאנן סהדי כו' שאין דרך כו', אבל בנידון דידן אפשר דכולי עלמא מודו דחיישינן לספק שמא ישכח לשלפו. אבל זה אינו דבספר התרומה וטור סימן ש\"ג מבואר בהדיא שאף בנידון דידן אין איסור אלא בכרמלית לפי שיטת המתירין בתכשיטים, והטיבו אשר דברו הב\"י ומג\"א דלטעמייהו אזלי. ובר מן דין משמע מלשון רמ\"א בסי' ש\"י ס\"ז שכוונתו כאן כמ\"ש, שאם לא כן לא נזכר כלל מזה בסעיף זה, ואיך כתב כדלעיל סי' ש\"א סל\"ג:", + "לשאת המעות כו'. אף דרמ\"א כתב מנוקבים דוקא, מכל מקום אם אירע שאינן מנוקבים, כיון דאיכא הפסד מרובה פשיטא שיש לסמוך על היש אומרים שהתיר מהרי\"ל אף שאינן מנוקבים, דבדרבנן סמכינן בהפסד מרובה אפילו איחיד וקטן במקום גדול. וכל שכן הכא דאינו אלא חומרא בעלמא, שהרי ניקוב כזה אינו מועיל כלום בטלטול גמור, ועל כרחך עיקר ההיתר משום טלטול כלאחר יד, וכדעת הרא\"ש שהתיר טלטול בגופו אף לצורך המוקצה, אם כן אף בלא ניקוב כלל נמי. אלא טעמיה דמהרי\"ל הוא משום דלא רצה לסמוך על סברת הרא\"ש בלבד וחשש לשיטת רבינו תם והתוספות דפליגי עליה כמו שנתבאר בסימן רע\"ו, לכן צירף לזה היתר הניקוב. אבל אם אירע שאינן מנוקבים כדאי הרא\"ש לסמוך עליו בהפסד מרובה, וכל שכן לדידן דקיי\"ל לגמרי כהרא\"ש כמ\"ש בסימן שי\"א.
ואפילו הכי לא שרי הכא בלא הפסד מרובה, משום חשש שמא ישכח ויצא, שחששו (חסר כאן איזה תיבות) לא נתפשטו עדיין ספרי הרשב\"א, וקאי בשיטת התוס' וספר התרומה וסיעתם דלא סבירא להו חששא זו, מכל מקום בלא חשש הפסד לא רצה לסמוך על הרא\"ש נגד התוס'. וכן דעת ספר התרומה והגהות מיימוניות פ\"[כ] ומרדכי ריש פרק כ\"ד, עיין שם שכתבו דגבי מחשיך בדרך ומוליך כיסו עליו פחות פחות מד' אמות שייך נמי איסור מוקצה. ואין לומר שכיסו בידו, דמנ\"ל להוכיח משם דילמא מיירי כי אורחא דמילתא שאין אדם אוחז כיסו כל הדרך בידו ממש. ובספר התרומה גופיה וכן במרדכי העתיקו יביאנו עליו. וזהו גם כן דעת האגודה שבבית יוסף סוף סימן ש\"ט ומג\"א סי' רס\"ו סקי\"ט, שלא התיר אלא משום שהוא כבר עליו ולא משום שהוא טלטול בגופו כמו שכתבו האחרונים כאן, דאין לחלק בין כיסו תלוי בחגורו שהיא הוצאה כדרכה ובין מעות צרורים לו בענין שיש חיוב חטאת דבכהאי גוונא מיירי הכא שהיא ג\"כ הוצאה כדרכה, ואפילו הכי לענין טלטול לא מיתסר אלא בידו ממש.
ומיהו לענין מה שמבואר מספר התרומה וסייעתו דאף שישנו עליו כבר שייך איסור מוקצה, על כרחך לא פליגי עם האגודה בהא, שהרי בספר התרומה בסימנים סי' פ\"ד ובסמ\"ג והגהות מיימוניות שהביא ב\"י סוף סי' תנ\"ז מבואר כמו שכתב האגודה, וע\"כ צריך לומר דשאני בין מטלטלו בבית להצניעו והוא הדין בין נושאו מרחוב לבית ובין נושאו בדרך עד שיגיע לעיר ולבית. ועוד דאף ברחוב מיד שנזכר צריך לילך בודאי ואינו רשאי לעמוד עוד כאן. דפשיטא דאינו יכול להניחו עליו כל השבת כולה כמבואר כאן במג\"א דאם אין חשש סכנה אסור, וא\"כ איזה שיעור יש לדבר, אלא ודאי דאפילו שהייה מועטת בעמידה לפוש שאינה צורך הליכה אסור, שלא להתירו אלא לטלטלו לכל מקום שירצה שלזה יש גבול וסוף, אבל לא לעמוד כמו שירצה, שלזה אין גבול שיכול לעמוד כל היום. ומשום הכי מי שהחשיך דעומד לפוש בכל פחות פחות מד' אמות מודה האגודה דאיכא נמי איסור טלטול כמו שכתב ספר התרומה. מיהו בסמ\"ג והגהות מיימוניות שהביאו התוספתא דסוכה דאפילו נר בידו מניחו על הארץ משמע דפליגי על האגודה, ולכן טוב להחמיר אם הוא בידו ממש, וכמו שיתבאר בסי' ש\"ח. אבל אם הוא תלוי עליו או אצלו בחיקו כמ\"ש בסי' רס\"ו הדבר פשוט להתיר, לפי מה שכתבו האחרונים כאן דהוי טלטול כלאחר יד, ואפילו לצורך המוקצה מותר. עיין במה שנתבאר בסי' רע\"ו:", + "כשההפסד כו'. עיין במ\"ש בסי' רס\"ו וסימן של\"ד:", + "מי שמיקל כו'. בספר התרומה והגהות מיימוניות כתבו שמא מותרין, דלא פסיקא להו להתיר, והמג\"א כתב כן בפשיטות כדי ליישב המנהג. אבל לפי מה שכתב הט\"ז וליישב המנהג אין צריך לזה. והנה המג\"א נתחכם להביא תחלה לשון הרמב\"ם שהכובע הוא קשה ביותר, משום דבלאו הכי אי אפשר להתיר כלל בשיפוע, דאם כן מאי קאמר דלא מיהדק דהיינו שהוא נכפף תיפוק ליה משום שאינו עומד בשוה אלא בשיפוע, ואין לומר דהכי נמי קאמר, דאם כן הוי ליה למימר הכי בהדיא לאשמועינן דאף אם מיהדק שרי בשיפוע, אלא ודאי צריך לומר לפי זה דכשלא מיהדק שרי אף שעומד בשוה שקשה קצת שיוכל לעמוד בשוה, אבל אינו קשה ביותר כמו גג כמו שכתב הרמב\"ם. אבל מלשון התוס' ורא\"ש מבואר דכל שאינו נכפף כגלימא מיקרי מיהדק. וכן דעת הט\"ז שאסר בטלית של גרא\"ב גרי\"ן מחמת שעומד בשוה אע\"פ שאינו קשה ביותר. וכן משמע מלשונו בסי' שט\"ו ומלשון שאר אחרונים דלא קיי\"ל כרמב\"ם אלא כמשמעות תוס' ורא\"ש, הילכך לא הזכירו היתר השיפוע שכתבו ספר התרומה והגהות מיימוניות.
ועיין בסי' שט\"ו שכתב עוד היתר ממה שכתב הר\"ן גבי סדינים שע\"ג המטות שלנו עיין שם. וזה אינו, דשאני התם דאין איסור כלל בעשיית מחיצות לגג העשוי מתחלה, דהוי ליה מלמעלה למטה דשרי אפילו במחיצות שמגיעות לארץ כמבואר שם בס\"ג. ומה שכתב הר\"ן כיון דבפריסה כו', היינו שאם היה זה נקרא אהל היה שם אוהל גם על היוצא כמו בכילה שם, אי נמי קושטא דמלתא נקט ולאפוקי כשיש בין חבל לחבל ג' טפחים ולא היה עליה כר מבעוד יום שכתב שם הר\"ן לעיל מיניה דאסור אף במטה שלנו. ותדע שהרי במגיד משנה דילג תיבות אלו מכלל שאינן עיקר טעם ההיתר כמו שכתב הט\"ז. אבל בגג האהל איפכא שמעינן להרא\"ש סוף פ\"ק דסוכה והכי קיי\"ל בסוף סי' תרל\"א דכשמקצתו קרוי אהל נעשה כולו אהל. ואף שכאן אין לומר שיעשה כולו אהל, מכל מקום על כל פנים הא לא אמרינן מדמקצתו אינו אהל לא יהיה כולו אהל, דהא התם לא אמרינן הכי אף בכהאי גוונא כדמוכח בטור סוף סי' תרל\"ג עיין שם במג\"א ובמ\"ש שם ודו\"ק:" + ], + [ + "ויש לחוש כו'. לפי דעת המג\"א, פסק הש\"ע כאן ובסי' שי\"ט כהמתירין. ואף רמ\"א הביא דעת המתירין בסתם והאוסרים בלשון יש אוסרים ובסי' שי\"ט לא הגיה כלום על הש\"ע שם סט\"ז ע\"ש במג\"א. ואף שבסי' של\"ד פסק הש\"ע כהטור, הרי פירש המג\"א סי' שי\"ט ס\"ק י\"א גם דעת הטור כמהתירין. אבל מכל מקום דעת הש\"ע לא היתה כן בפירוש הטור, כמבואר בב\"י כאן ובסי' שי\"ט ושל\"ד. וא\"כ נתכוין הש\"ע בסי' של\"ד לפסוק כהאוסרין. ואף את\"ל שחזרה היא ממ\"ש כאן ובסי' שי\"ט, יש להחמיר כן דאחרונה היא. אבל באמת גם בסי' שי\"ט ס\"י פסק כן לפי מ\"ש בב\"י שם. וכאן לא כתב אלא האסור אליבא דכולי עלמא ולא ירד למחלוקת. ואעפ\"כ גם כאן חשש להאוסרים גבי ניגוב ידים. ומ\"ש טוב כו', היינו משום שהתוס' ורא\"ש מקילים אף לפי דעת האוסרין כמבואר בב\"י.
ומ\"ש בסי' שי\"ט סט\"ז, צריך לומר כמ\"ש האליה זוטא שם. ובב\"י שם נקט סברת המתירין שהיא מפורשת ברא\"ש, משא\"כ היתר מים מועטים לפי דעת האוסרים. אבל מכל מקום כן משמע בטור שכתב היתר זה כדי להתיר אף לפי דעת מהר\"ם דס\"ל כרא\"ם שהוא מן האוסרים כמבואר בהגהות מיימוניות. וכן משמע בהדיא בסמ\"ג שהזכיר היתר זה כדי להתיר לכולי עלמא (דאין לומר שכוונתו משום גזרת סחיטה, דמאי ואינו מתכוין כו'. ועוד דהא אפילו ברחיצת כל גופו שיש ריבוי מים כמ\"ש הרא\"ש לא גזרו על זה כמ\"ש בסוף סי' ש\"א, ועל כרחך הוא מטעם שכתב הר\"ן שם. אלא ודאי שיש לחלק בין קינוח כל גופו מרחיצת הזיעה שהוא דרך לכלוך, לניגוב הידים (אם היו מים מרובים) שהיו נקיות קודם הנטילה. והיינו לפי דעת המתירין. דלענין סחיטה אין לחלק בכה\"ג, דאף בדרך לכלוך חיישינן לסחיטה בריבוי מים כמבואר מדין ההולך להקביל כו'. ומשום הכי הוצרך המג\"א לפרש דברי מהר\"מ בענין אחר ע\"ש בס\"ק כ\"ז). וכן משמע בהדיא ג\"כ בהגהות מיימוניות בשם רא\"ם גבי ניגוב ידים, ע\"ש שכתב הילכך כו' במים הרבה כו'. ואין לומר שבמים הרבה אין זה דרך לכלוך שמים רבים אין מתלכלכים בידים, דזה אינו דרא\"ם לא ס\"ל כלל היתר דרך לכלוך, ומוקי ההיא דההולך כו' ודנדה מערמת וכו' בבגדים של עור כמבואר בהדיא בס' יראים, העתיקו בהגהות מרדכי ספט\"ו ע\"ש:
והנה מלשון הסמ\"ג שכתב משום דאין שם רק מעט מים ואינו מתכוין ללבן משמע, דאף שעל כל פנים מלבן קצת וחצי שיעור אסור מן התורה אפילו משהו, מכל מקום כיון שהוא אינו מתכוין לליבון כלל וליבון זה מחמת עצמו אינו חשוב לכלום, כיון שהוא דבר מועט ואין דרך כלל להחשיב ליבון משהו בבגד גדול, ואיסור הליבון הוא משום חזותא וחזותא לאו מילתא היא אלא אם כן דרך העולם להחשיב חזותא זו (כי עיקר חזותא היא למראה עיני הבריות ואם אין מביט אל מראהו מחמת גריעותו אין כאן חזותא ולא עשה ולא כלום). וכמבואר במג\"א סוף סי' ש\"כ לענין צביעה, דדבר שאין דרך העולם לצובעו אין בו משום צובע ומותר אפילו לכתחלה. אלא דהתם אין איסור אפילו במתכוין, משום שהוא דבר שאין בו צביעה לעולם, אבל הכא הוא דבר שיש בו ליבון אם לא היה דבר מועט, להכי מהני כוונתו לאיסור, דכשמתכוין לכך אחשביה איהו לליבון זה. אלא שכל שהוא פחות משיעור המפורש ברמב\"ם פטור, מפני שאין דרך העולם לעשות כן, שזהו טעם כל שיעורי שבת כידוע. ולפי זה מתורץ מ\"ש המג\"א סימן שי\"ט ס\"י דא\"כ משמרת נמי ליתסר, די\"ל דמשמרת נמי כיון דלא איכפת כלל בליבונה לשום אדם אין ליבונה חשוב כלום, והויא כמו דבר מועט שנתבאר. וכן משמע בהדיא בגמרא דף ע\"ה ע\"ב במאי ניחא ליה כו' והא רב כר' יהודה ס\"ל דמחייב במלאכה שאינה צריכה לגופה, והוא הדין בפסיק רישיה אע\"ג דלא ניחא ליה כמבואר מתוספות דף ק\"ג ע\"א ד\"ה באגם וד\"ה בארעא ובדוכתי טובא, אלא ודאי דשאני חזותא דלאו מילתא היא כלל כשאין לו חפץ בה כלל, וגם אין דרך העולם לחפוץ בה כלל. והא דאסור ליגע בידיו צבועות במפה, היינו משום שהמפה דרכה בצביעה, ואילו היה עושה כן שלא בדרך לכלוך היתה מלאכה גמורה והיה מתקן, ועכשיו הוא ג\"כ עושה המלאכה עצמה באותה מפה עצמה אלא שהוא מקלקל, ומכל מקום מעין מלאכה הוא עושה לכן אסור מדברי סופרים, אבל משמרת אין דרכה בליבון כלל (ולענין דבר מועט נמי י\"ל דשאני צביעה אע\"ג שהיא מועטת מכל מקום אותו מעט שנצבע צביעתו ניכרת יפה למראית העין הילכך דינו כחצי שיעור שאסור אפילו במקלקל, אבל גבי שרייה מועטת אותו מעט עצמו אין ליבונו ניכר יפה למראית העין מפני שהוא בטל במיעוטו לגבי הבגד הילכך אין כאן חזותא כלל, אלא אם כן אחשבינהו איהו במחשבתו וכוונתו). ותדע דאל\"כ אסור לאשה שפירסה נדה בשבת ליתן שום מוך שהתקינה לנידתה משום צובע, כמו שאסור ליתן בגד על המכה, ובהדיא כתב הב\"י בסי' ש\"ג דלדעת הרמב\"ם וסיעתו מותר ליתן לכתחלה בשבת, והתוספות לא נחלקו אלא לענין הוצאה לרשות הרבים, אבל משום צביעה לית מאן דחש לה, ועל כרחך משום דתנן במוך שהתקינה לנדתה, דהיינו שהוא מיוחד לכך. והוא הדין למשמרת לענין ליבון. ועוד דאל\"כ לר' יהודה שאסר דבר שאינו מתכוין לא מצינו בדיקת ז' נקיים, שאסור לבדוק בשבת לפי דעת האוסרים משום צביעה, ולפי דעת ר' עקיבא בפ' בתרא דנדה דף ס\"ח ע\"ב אי אפשר כלל להיות ז' נקיים לעולם שיום השבת סותר למפרע, ולפי דעת ר' יהושע שם לא משכחת לה אלא ח' נקיים.
ולפי דעת התוס' בריש פ\"[ק] דכתובות, והר\"ן סוף פי\"ד, והמרדכי בפ\"[כ], ושאר פוסקים דמשמע מדבריהם, דאף במסוכריא ואודרא דבי אשישא שייך ליבון במים אף שלכך הם עשויים, צריך לומר דס\"ל לחלק בין צביעה לליבון. או דס\"ל להתיר צביעה בדרך לכלוך כמו בכיבוס שדעתם להתיר, עיין מג\"א סוף סי' ש\"כ. ואף הר\"ן דעתו כן, שכתב שאין המסוכריא מתלבנת מפני שאין דרך ליבון בכך, משמע דס\"ל דכל שאינו סוחט בידיו בדרך נקיות לא מקרי דרך ליבון אף שסוחט ממש, וכל שכן בשרייה בעלמא בדרך לכלוך. וכן כתב בהדיא בפ' בתרא דיומא דלא מיתסר אלא בדעביד דרך ליבון (ומשום הכי מסננין את היין בסודרין אע\"ג דס\"ל שהיין מלבן. אבל משום שאין שם טינוף, כאידך שינוייא שבפ' בתרא דיומא, לא מיתרצא שפיר ההיא דמסוכריא שסוחט ממש). והא דלא חיישינן שמא יסחוט, לפי מ\"ש דאף בדרך לכלוך חיישינן שמא יסחוט במים מרובים, כבר תירץ בריש פרק המביא דמיירי בסודרין המיוחדין לכך. אבל אנן דקיי\"ל בסי' שי\"ט להתיר בכל סודר, על כרחך צריך לומר דאין היין מלבן. וההיא דלאכלה ולא לכביסה על כרחך צריך לומר דמיירי בחמר חווריין (כמ\"ש הט\"ז סוף סי' ש\"כ ע\"ש):" + ], + [ + "קלועין בתוך כו'. לפי מה שכתבו הב\"ח ומג\"א וכן כתב במגיני שלמה דדעת רש\"י משום שמא תרפם (אבל מה שכתב הט\"ז אינו עולה יפה לפי מה שכתב הרא\"ש דמתרת מבעוד יום, משום דאם לא כן לא קשה מידי, דהא חיישינן שמא תשכח ואם כן תתיר גם כן בשכחתה, ומבעוד יום אי אפשר לה לסמוך על שבות דשבות, שלא התירוהו אלא בדיעבד), ואם כן אנן דקיימא לן ביו\"ד סי' קצ\"ח דאין רפיון מועיל אין מקום להחמיר כלל כאן, בשגם עכשיו בזמן הזה דלר\"ת וסיעתו מותר בכל ענין, כמבואר במרדכי עיין שם:", + "שתהא דבוקה כו'. לפי דעת התוספות וספר התרומה וסמ\"ג וסמ\"ק וט\"ז ומג\"א ס\"ק ח' אין לחלק כלל בין זרוע לשוק, ובשגם שר\"ת וסיעתו מתירים בכל ענין:" + ], + [], + [ + "במה דברים אמורים כשאמר כו'. אף שלפי דעת המג\"א בסי' רע\"ו שפסק כר' שמחה דבעושה משל ישראל צריך למחות אף שעושה מאליו, יש לומר דהכא נמי עכ\"פ צריך לקנות החלב כי היכי דליעבד אדעתא דנפשיה. מכל מקום כיון שהמג\"א מיקל כאן לגמרי, וכן משמע מלשון הש\"ע וב\"י שדעתו להקל, אין להחמיר כלל, כי בלאו הכי רבים החולקים על ר' שמחה כמו שנתבאר בסי' רנ\"ב. ובפרט שכן משמע מפשט לשון הרשב\"א וש\"ע סימן ד\"ש דאף שרואהו עושה משלו אין צריך להפרישו עיין שם בב\"י. וכן משמע בסי' ש\"ז ס\"ב, ומקור הדין שם מספר התרומה דפליג עם ר' שמחה בהגהות מיימוניות עיין שם.
ובשגם שיש לומר, שאף המג\"א לא החליט בסי' רע\"ו לאיסור אלא במדורה וכהאי גוונא שגוף הישראל נהנה, ואף שאסור לו ליהנות מכל מקום הנכרי מתכוין שיהנה גוף הישראל בשבת ואדעתא דהכי עביד, ומהאי טעמא אסור ליהנות עיין סי' רנ\"ב במג\"א ס\"ק י\"א, ויש לומר דמהאי טעמא נמי צריך למחות, עיין מג\"א סי' שכ\"ה ס\"ק כ\"ט. ובהא אתי שפיר מ\"ש בהגהות מיימוניות דמותר למחות בעבדים המכבים נרותיו, ומשמע דאינו צריך למחות כמ\"ש המג\"א סי' רע\"ו, והיינו משום שאין גוף ישראל נהנה מכביה כמו מהדלקה, ומשום הכי כאן בסעיף כ\"א הניח בצ\"ע ולא החליט לאיסור כמו בסי' רע\"ו. אבל אין לומר דר' שמחה נמי לא אסר אלא במדורה, דהא מייתי ראיה מירושלמי דאיירי בכביסת כלים עיין במ\"ש בסי' רנ\"ב:", + "בשבת עצמה כו'. מה שכתב המג\"א כיון דאינה ראויה לאכילה הוי מוקצה צע\"ג, דבהדיא אמרינן בריש ביצה שבת דעלמא תשתרי אי לא משום גזירה, וכן פסקו הרי\"ף ורא\"ש ושאר פוסקים, וכן כתב מג\"א עצמו ריש סי' שכ\"ב, ומאי שנא חלב מביצה, עיין שם בר\"ן ובהגהות אשר\"י. ועוד מאי שנא מבהמה עצמה שנשחטה דלא הוי מוקצה משום דלא דחיא בידים כמבואר בסי' שי\"[ח] עיין שם בב\"י, וכל שכן בחלבה, דהא אפילו הר\"ן שמחמיר בבהמה עצמה כמבואר בב\"י שם מיקל בחלבה, כמבואר בדבריו ריש פרק קמא דביצה עיין שם ובפרק חבית.
ומשום משקין שזבו אין לאסור בלתוך האוכלין, דאם לא כן אף ביו\"ט ליתסר כמו ביצה שנולדה ביו\"ט לר' יהודה בפרק קמא דביצה. ואין לומר דשאני הכא דאיכא למיגזר שמא יחלוב בעצמו, דהא אף אם יחלוב בעצמו ליכא איסורא דאורייתא והוי ליה גזירה לגזירה. וצ\"ל דכולה חדא גזירה היא עם משקין שזבו, א\"כ ביו\"ט נמי כמו ביצה למאן דסבירא ליה כולה חדא גזרה היא. ועוד דלשמא יחלוב לא חיישינן כלל בשחלבה נכרי, דאפילו בסחיטה ותלישה לא חיישינן אלא במידי דאתי ממילא כמו שכתב הר\"ן ספי\"ו, והכי קיי\"ל כמ\"ש בסי' ש\"י, אלא דאסור משום שלא תחלוק במשקין שזבו בין מאליהן לע\"י נכרי, כיון דלהישראל אתי ממילא כמ\"ש שם, וא\"כ לתוך האוכלין ודאי לא הוי בכלל משקין שזבו מדשרו ביו\"ט. וכן הוא בהדיא במלחמות בשם הגאונים והרי\"ף בתשובות כמ\"ש שם.
ועיין בעירובין דף מ\"ו ע\"א בתוספות ד\"ה כ\"ש כו' דאפילו לר' שמעון לא הוי שרי במשקין שזבו אף בלא גזירת שמא יסחוט אם לא משום דמעיקרא נמי אוכלא עיין שם, ואפילו הכי שרי ר' שמעון בשמן של בדדין, אע\"ג דלר' יהודה הוי נולד משום דאינו ראוי מחמת הקורה כמו שכתבו התוספות (בשבת די\"ט ע\"ב). וע\"כ צריך לומר דהקורה אינה מונעת מלהיות ראוי לאכילה אלא לענין נולד דר' יהודה דאינו דבר חדש ממש, אבל לא לענין נולד דר' שמעון שהוא דבר חדש ממש, וזה אינו חדש ממש כיון שהיה יכול להגביה הקורה אע\"פ שהסיח דעתו מלהגביהה בבין השמשות. ואם כן יש לומר הכי נמי בנידון דידן, דאף שביצה שנולדה ביו\"ט נקרא נולד לבית שמאי בתרנגולת העומדת לגדל בצים אף לס\"ד דלית להו מוקצה ואית להו נולד דר' יהודה עיין ר\"ן ומהרש\"א ריש פ\"ק דביצה ותוס' שם, מכל מקום לענין נולד דר' שמעון אוכלא דאפרת הוא כמו שמן של בדדין, ולהכי שרי ביו\"ט אבל לא בשבת, כדמוכח בתוספות בשבת שם גבי צואה, דאי לא הוי מאתמול במעיו לא מהני דעתיה עילויה. ואף שכתב כן לרבי יהודה, מכל מקום הוא הדין לרבי שמעון דדמי לאפר שהוסק ביו\"ט בסי' תצ\"ח. וצ\"ע:" + ], + [ + "הוא ספק כו'. איברא שבודאי כן הוא בכל ההולכין להציל בכלי זיינן דבסי' שכ\"ט, שבודאי אינן יודעים אם ינצחו הנכרים וכן אין יודעין אם יצילו הספינה עיין שם. וע\"כ צריך לומר דלא דמי לרפואה דבעינן שתהא ידועה או על פי מומחה, כמ\"ש רמ\"א ביו\"ד סוף סי' קנ\"ה ומג\"א ריש סי' שכ\"ח, וכדמשמע במתניתין דיומא (פ\"ג) ע\"ש בפירוש רש\"י ורמב\"ם, אלא דמי לרפואה שהיא ודאי מרפאת בשאר פעמים אלא שעכשיו בחולה זה אינו ידוע אם תועיל לו דמחללין, כמבואר בר\"ן פי\"ד גבי מחמין להברותו. ואפשר שלזה נתכוין הט\"ז בסימן שכ\"ח סק\"[ה] שכתב לחלל ברפואה אפילו בספק, כי היכי דלא ליפלוג על רמ\"א ביו\"ד.
ומכל מקום הכא בהצלת עבירה (צ\"ע) אם מחללין מספק, דהא אמרינן בגמרא פרק בתרא דיומא דדוקא מוחי בהם מוכח דמחללין מספיקא אבל משום שאמרה תורה חלל עליו כו' לא ידעינן בספיקא עיין שם. ומיהו בר\"ן פרק יום הכיפורים מבואר בהדיא דמחללין אפילו בעובר מהאי טעמא. ואפשר דלבתר דגלי לן קרא דמחללין מספק גבי פיקוח נפש אם כן הוא הדין בשביל שישמור שבתות הרבה, שהוא חשוב גם כן כפיקוח נפש. ומיהו בר\"ן דוחק לומר כן, שהרי מותר להרגו. וצ\"ע:" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "ד' טפחים כו'. הנה רמ\"א כאן נתכוין לדעת ר\"ת ולא לדעת רשב\"ם כמבואר ממה שכתב כמ\"ש בסי' שמ\"ט ושם פסקו בש\"ע דלא כרשב\"ם. והנה כר\"ת נמי לא קיי\"ל כמבואר גבי תחומין בסוף סי' שצ\"ט ע\"ש בטור והא דבסי' שמ\"ט קיי\"ל כוותיה ע\"ש בב\"י היינו כדפרש\"י דגבי העברה ליכא למיתב פיאות כו' משא\"כ בתחומין וא\"כ ה\"ה למקום ד' על ד' כדפרש\"י בהדיא. עי' בתוס' ורא\"ש וכן דעת הרמב\"ם ורשב\"א ורבינו ירוחם ומגיד משנה וטור וש\"ע כמ\"ש האליה זוטא וכן דעת הלבוש שהשמיט הג\"ה זו:", + "מד\"ס אינה כו'. מ\"ש המג\"א סוף ס\"ק י\"ד כמו קרפף ותל אפשר דלדוגמא בעלמא נקטינהו דיש רשות היחיד שהיא כרמלית אבל אין כוונתו דוקא כי התם ביותר מבית סאתים דהא בס\"ק י\"א כתב בשם הרמב\"ם דאפילו ברחבה ד' הויא כרמלית אם עמוקה י' וכ\"כ רש\"י.
וע\"כ צ\"ל דהא דמשמע מפירוש רש\"י בעירובין דף פ\"ז גבי ימה של טבריה שיש לה אוגנים דמשום שהוא יותר מבית סאתים הוא דהויא כרמלית היינו משום שעל האוגנים שהן שפה גבוה כדפרש\"י שם אין עוברים עליהם כלל משא\"כ ברקק.
ולא תימא דוקא רקק שרשות הרבים מהלכת בו דהא אפילו אמת המים העוברת בבקעה אם עמוקה י' היא כרמלית כדתנן בעירובין שם ע\"ש בפרש\"י במתניתין ואין לומר משום דאין מחיצות מועילות כלל לאמה דהא מחיצות החצר מועילות לה אם הנקבים אין רחבים ג' כמ\"ש בסי' שנ\"ו ס\"א בהג\"ה ומחיצות עצמן שבבקעה חוץ לחצר אין מועילות ע\"ש בט\"ז ואע\"פ שאין רבים עוברים עליהם אלא ודאי כיון שהן פרוצות לכל עובר שם לעבור עליהן (כדאמרינן כהילוכך של חול כו' היה הולך ופגע באמת המים לא יעבור כו' אלא ידלג כו' ע\"ש ובטור ש\"ע סי' ש\"א סעיף ג' ד' דבחול נמי לאו אורחה להקיף אלא לדלג או לעבור במים) אינן כלום מדברי סופרים משום דדמיא קצת לרשות הרבים שהיא גם כן פרוצה לכל עובר כמו חצר שנפרצה מרוח אחת במילואה שאסורה מדברי סופרים מהאי טעמא אף על גב דהויא רשות היחיד מדאורייתא וגם לא בקעי בה רבים.
והא דהים נדון משום מחיצה וכן תל המתלקט גבי מבוי אף על גב דדרסי ביה אלא דלא הוו ששים ריבוא כמ\"ש המ\"א סוף סי' שס\"ג היינו ברוח רביעית למבוי דבלאה\"נ לא הוה המבוי רשות הרבים אף אם כאן בהתל ושפת הים היו ס' ריבוא בוקעים והוה ניחא תשמישתיה וכיון שיש לו למבוי ג' מחיצות גמורות דסגי מדאורייתא לכולי עלמא לאפוקי מרשות הרבים הלכך כשאין שם ששים ריבוא ולא ניחא תשמישתיה לא גזרו כלל אבל הכא כיון דאי הוה ניחא תשמישתיה דהילוך זה שמהלכין קצת במקום זה והוו בקעי בהו ששים ריבוא הוו רשות הרבים לכן עכשיו נמי הוה כרמלית דמאי שנא משאר כרמלית דאף על גב דלא ניחא תשמישתיה ולא דרסי עליה רבים אלא מעטים גזרו עליה כרמלית אטו רשות הרבים דניחא תשמישה ובקעי בה רבים כגון אצטבא מג' ועד ט' דלא דרסי עלה רבים (עי' דף ז' וח').
ואפילו את\"ל שלא כדעת המג\"א שם כי דבריו שם בסק\"ל וסק\"מ צע\"ג דבגמרא שם מבואר בהדיא דאף שהרבים בוקעים על המחיצה עצמה לא מבטלו לה לרבנן דקיי\"ל כוותייהו כמ\"ש הרמב\"ם ואפילו אינה עשויה בידי אדם שהרי גובה מעלת בית מרון וגובה שבילי בית גלגול אינו עשוי בידי אדם. והמג\"א דילג בהתוס' תיבות כולי האי ע\"ש בתוס' שהקשו דהוא הדין אפילו לאלף כורים דמה שיעור יהיה ותירצו דכל שאינה עשויה בידי אדם לא חשיב כולי האי ואתו רבים כו' וכוונתם שאף שבמקומה היא מחיצה גמורה והזורק עליה חייב (דהא תל אתי שם במכל שכן מפסי ביראות ע\"ש) אף אם היו רבים בוקעים עליה ממש כמבואר בגמ' מ\"מ לא חשיבה כולי האי לבטל בקיעת הרבים במקום שלהלאה ממנו שלא יהיה שם רשות הרבים מחמת שהים מקיפתו אלא אדרבה בקיעת הרבים שם מבטלתה שם.
והיינו דוקא כשנשלמו שם כל תנאי רשות הרבים אבל כשחסר אחד מתנאיה בענין דבלא\"ה לא הוי שם רשות הרבים מהני מחיצה זו לעשות שם רשות היחיד מן התורה אע\"ג דבקעי שם רבים כמבואר מדברי רא\"ם שבמג\"א כאן ס\"ק י\"ד דאי לאו שהים אינו נוח תשמיש הליכתו מיקרי רבים בוקעים בו ואפילו הכי אי הוה מתלקט עשרה מתוך ד' אמות הוי רשות היחיד הואיל וחסר ניחא תשמישתיה וא\"כ י\"ל נמי דהוא הדין אם חסר אחד משאר תנאי רשות הרבים ועוד שמבוי שיש לו ג' מחיצות מיקרי ג\"כ לא ניחא תשמישתיה דהיינו קרן זוית לפירוש הרמב\"ם וטור ש\"ע עיין בגמרא ועוד דכל שאין שם פילוש לא מיקרי בקיעת רבים דבקיעת רבים היינו כעין קפנדריא כדפרש\"י בסוף פ\"ק דסוכה עיין במ\"ש בסי' שמ\"ו והכי משמע בפ\"ק דעירובין גבי חצר שהרבים כו' וכיון שלהלאה מהתל אין שם בקיעת רבים המבטלת מחיצה דאורייתא עכ\"פ א\"כ י\"ל דמחיצה זו מועלת ברביעית של המבוי אע\"ג דבקעי בה רבים כיון שבמקומה היא מחיצה גמורה. ולפי זה ה\"ה למחיצת הרקק הגבוהות י' טפחים ואף אי הוה בקעי בהו ס' רבוא לא הוי רשות הרבים.
אפילו הכי שאני הכא שלהלאה יש ג' מחיצות גמורות משא\"כ ברקק ואמת המים שעוברים בין מחיצות אלו והן אינן מועילות מדאורייתא להמקום שביניהן אילו היו רבים בוקעים שם והוה ניחא תשמישתיה.
ועוד דהא קשה לכאורה על המג\"א שם שלא די שדבריו הם נגד הגמ' אלא שסותרים זה את זה שכאן העתיק דברי רא\"ם שמבואר להדיא מדבריו במסקנא דמה שהספינות עוברים בים מיקרי בקעי ביה רבים אלא דלא הוי רשות הרבים משום דלא ניחא תשמישתיה וא\"כ הוא הדין לנמל ותל המתלקט דלא ניחא תשמישתיה (כמבואר בגמרא דעירובין שם) אף אם ששים ריבוא בוקעים בו לא מבטלי מחיצתא.
וע\"כ צ\"ל דעת המג\"א שכיון שעכ\"פ מדרבנן אתו רבים ומבטלי מחיצתא בין בים דעכ\"פ הוי כרמלית דרבנן ובין בתל דלא אמרינן אלא שאין חייבים עליו כו' אבל איסורא מיהא איכא ע\"ש בפרש\"י ד\"ה ומחתנא כו' ובתוס' ד\"ה מני כו' א\"כ למבוי ברביעית נמי לא מהני כיון שמקום מחיצה זו ג\"כ היא עכ\"פ כרמלית מדברי סופרים הואיל ודומה לרשות הרבים מחמת בקיעת הרבים בו כמו ברשות הרבים גמורה אע\"פ שאינו דומה לה מחמת המחיצות עיין במה שכתבתי בסי' שס\"ג משא\"כ כשלא בקעי בה רבים לא מיבעי בתל שהוא עצמו רשות היחיד גמורה אפילו מדברי סופרים כמשמעות הטור ושו\"ע ושאר פוסקים משום דאין לגזור מתלקט אטו אינו מתלקט שגובה התל הוא דבר הניכר לעין ולא גזרו על שיעורו שמא יטעו כמו שלא גזרו על שארי שיעורי רשויות שבת שמא יטעו בהם ויכשלו בדאורייתא אלא אפילו בגומא שבים שהיא כרמלית מדברי סופרים משום שאין העומק ניכר לעין שהוא עמוק עשרה ומתחלפת היא בגומא שאינה עמוקה עשרה שהיא רשות הרבים גמורה אם רשות הרבים מהלכת בה ולכן גזרו בכל גומא אפילו שבים וכן אמת המים שבבקעה אטו פחות מי' שרשות הרבים מהלכת בה כמו שגזרו בכל כרמלית דלא ניחא תשמישתיה ולא בקעי בה רבים אטו רשות הרבים גמורה אפילו אם יש לה ג' מחיצות דסגי מדאורייתא כמ\"ש לעיל אפילו הכי גבי מבוי כיון שיש לו ג' מחיצות בלא זו לא גזרו לא בקעי רבים.
וצ\"ע גבי מבוי שכלה לרחבה אטו בקעי רבים וכמבואר מדין פרצת מבוי מצדו בעשר בסי' שס\"ה ע\"ש דלא גזרו גזרה זו במבוי כלל.
אבל כשבקעי רבים הוי כרמלית דרבנן אף במקום המחיצה עצמה אע\"ג דלא ניחא תשמישתיה כמו שהתל המתלקט הוא כרמלית דרבנן אי בקעי ביה רבים אע\"ג דלא ניחא תשמישתיה כמשמעות פשט לשון הגמרא אין חייבים כו'.
ובזה סליקו כל דברי המג\"א כהוגן להלכה אף אם לא נתכוין לזה:", + "כלפי כרמלית כו'. עי' ברא\"ש דבמופלגין לא איצטריך לאשמועינן דהיינו שינויא דרבינא אלא בסמוכין מיירי הפוסקים.
עיין במגיד משנה שבב\"י וע\"כ מיירי למטה מי' דלמעלה פשיטא הא לאו חורי כרמלית נינהו אלא חורי מקום פטור וא\"כ לפי מה שסתם רמ\"א בהג\"ה סי\"ח ובסי' שמ\"ו דאין מקום פטור בכרמלית הרי חורי כרמלית ככרמלית הם ואינם נדונים לפי רחבם כלל וגם לא לפי גבהם אלא גובה עשרה משום דלמעלה מי' לאו כרמלית היא כלל אבל גובה ג' ורוחב ד' אינו מעלה ומוריד כלל ולא דמי כלל לחורי רשות הרבים דלא כמגיד משנה וב\"י.
או אפשר דבחורין כ\"ע מודו דלא בטילי לגבי כרמלית דכמו שלפי דעת רש\"י צריך לחלק בין קרקע חלקה דבין לחיין דאמרינן מצא מין כו' בעירובין דף ט' ובין דבר גבוה ג' שהוא דבר בפני עצמו ואינו בטל לכרמלית כך י\"ל להר\"ן וסיעתו שדבר הגבוה ג' שבטל היינו כשהוא כולו באויר הכרמלית לאפוקי חורין שמוקפין בכותלין מכל צד רק שמרוח אחת לבד פתוחים לכרמלית לא בטילי לגבה.
ומ\"ש רמ\"א בסוף סי' זה על מחיצות שאין ביניהם ד' וכל זה כו' אבל כו' אף על גב דמוקפות בין החלל שביניהם לאויר הכרמלית יש לומר דמיירי בענין שגם המחיצות עצמן הן מקום פטור על גבה אפילו בהצטרפותן עם החלל שביניהם. אבל לפי מ\"ש המג\"א על לשון ואין ביניהן כו' אי אפשר לומר כן דהא על גבה הוה רשות היחיד בכהאי גוונא כמו שנתבאר לעיל בפנים וצ\"ע לדינא:" + ], + [ + "מן הצדדים כו'. עי' בתוס' דף ט' דכותל האמצעי של מבוי מצטרף לג' מחיצות על אסקופה שבאמצע כותל שכנגדה (וכ\"מ ממ\"ש הב\"י וט\"ז סי' שס\"ה בשם הרשב\"א גבי קורה הרחבה ד' ע\"ש דמבואר דלא כמג\"א).
ואף דהכא בגינה כותל ההוא לא הוקף לדירה וככרמלית הוא אין בכך כלום דהא באמת אפילו בב' רוחות אמרינן פי תקרה ובזה כנגד זה היינו טעמא דלא אמרינן משום דהוי מפולש כמ\"ש התוספות ורא\"ש מהגמרא סוף פ\"ק דסוכה והתם פירש\"י דאיסור הפילוש משום קפנדריא ובקיעת רבים א\"כ כשיש מחיצה ג' באמצע אע\"פ שהיא מחיצת כרמלית מכל מקום כיון שחוסמת היא את העוברים שוב אין כאן פילוש ואף שרחוקה היא אין בכך כלום לענין שבת כמ\"ש התוס' ורא\"ש שהביא מג\"א סי' שמ\"ה.
אבל מכל מקום אינה מצטרפת לענין ב' מחיצות הדבוקות לפי שלענין פי תקרה בעינן מחיצות סמוכות לתקרה כמ\"ש התוס' בעירובין דף צ\"ד ע\"ב דאפילו ברוח אחת לא אמרינן כו' והיינו רוח אחת מרוחות דבעיא בהו מחיצה דהיינו שם ד' לשמואל ושתי דבוקות לרב אבל לענין פילוש ודאי מהני כמו דמהני אפי' בכל הד' מחיצות לעשות שם רשות היחיד אפילו באמצע רשות הרבים כמ\"ש בסי' שמ\"ה.
וכהאי גוונא י\"ל ג\"כ גבי דלת לפי מ\"ש הרשב\"א שהדלת מעכבת בקיעת הרבים גבי רשות הרבים בסי' שס\"ד אבל לפי דעת רש\"י וסיעתו שבמג\"א שם צ\"ל כמו שכתבתי אבל לענין ב' דבוקות אפשר דגם הרשב\"א מודה שהדלת אינה כמחיצה גמורה הואיל ועשויה להפתח ואינה מועלת אלא לענין פילוש ובקיעת הרבים הואיל וננעלת בלילה וחוסמת היא את העוברים אז אבל מכל מקום אינה מחיצה גמורה להתיר הואיל והיא פתוחה או נפתחת כל היום.
ואעפ\"כ אינה ג\"כ כפרצה ממש להתיר הואיל וננעלת ג\"כ או שראויה לינעל עיין סי' שס\"ד שאם היתה כפרצה ממש היה מותר לטלטל על אסקופת כל הבתים משום חורי רשות היחיד ועוד שפי תקרה העליונה הוא פי המשקוף אפילו אם אין התקרה מונחת על הכותל אעפ\"כ הכל אחד לענין טומאה כל שאין סדק מפסיק והוא הדין לענין שבת שהיא כתקרה עבה שמגעת עד כאן ומחיצותיה הן מחיצות הבית שהן עבות במקום זה ומגיעות עד המזוזות ועד בכלל ולא אמרו שדופן עקומה היא הלכה למשה מסיני אלא בגובה אבל לא בכהאי גוונא אלא ודאי משום שהדלת סותמת ואין שם מחיצות ד':" + ], + [ + "וידו שהחפץ כו'. אף שבתוס' עירובין דף ל\"ג ע\"א איתא דר' אלעזר לא מיירי אלא כשלא היתה ההנחה למעלה מעשרה לא קיי\"ל הכי דהתם נמשכו אחר פירש\"י בההיא דהעבירו דרך עליו כמבואר מראייתם משם אבל התוס' שם סתרו פרש\"י ולפי פירושם אין ענין שם לכאן כלל ואתיא מימרא דר' אלעזר כפשטה אפילו לא הניח אחר כך על גבי קרקע אלא עמד ועמידת גופו כעמידת חפץ כדאיתא בדף ה' ע\"ב.
וכ\"מ בהדיא בפירש\"י דף צ\"ב ע\"א שחילק בין זורק בכותל למעביר ולהתוס' דעירובין אין חילוק ביניהם כלל ושאני זורק בכותל דנח שם אלא ודאי דגם ר' אלעזר מיירי כשעמד ברשות הרבים ועמידת גופו כעמידת חפץ ואפילו הכי חייב.
(וכ\"מ גם כן בסוגיא דהזורק דף צ\"ז דמאי פריך מר' אלעזר הא השתא ס\"ד דר' עקיבא סבר במעביר אף על גב דלא הונחה כמי שהונחה דמיא לאפוקי למעלה מעשרה דאף בהונחה פטור ואף את\"ל דס\"ד דטעמא דר\"ע משום דמרשות היחיד לרשות היחיד דרך רשות הרבים חשיבא ליה מלאכה חשובה מכל מקום י\"ל נמי דהיינו דוקא למטה מי' ולא למעלה שהוא מקום פטור אלא ודאי דר' אלעזר מחייב אף בעמד והשתא דס\"ד לפלוגי בין מעביר לזורק ע\"כ היינו כסברת בן עזאי בפ\"ק דמהלך כעומד ועל זה פריך דאם כן למעלה מי' נמי ליחייב כדר\"א ודו\"ק).
וכ\"מ בהדיא ממתני' פ\"ג דכריתות דמייתי לה בסוף פרק הבונה ע\"ש בתוס' ואף לפי תירוץ קמא מכל מקום הוא הדין לכתיפו וידיו דלא קביע גם כן ודלא כדמשמע לכאורה מתוס' דעירובין.
וכ\"מ בהדיא בריש פרק כ\"ד גבי היתה חבילתו על כתיפו דמיחייב כשעקר והניח (וכן בריש פרק קמא חוץ לד' אמות לפוש חייב לכתף פטור ולכתף משמע שהמשוי על כתיפו כדפרש\"י שם ואפילו הכי חייב בלפוש) וכן גבי כיסו על בהמתו מניח עליה כו' ע\"ש בגמ' ריש פרק כ\"ד אע\"ג דסתם בהמה גבוה י' טפחים כדאיתא בפרק הפרה ומבואר משם דאף בעקירת החפץ שלמעלה מעשרה חייב.
וכ\"מ בהדיא ממתניתין פ\"י דעירובין ונתבאר בסי' ש\"ן ס\"ב ע\"ש במג\"א דהעומד ברשות הרבים ורוקק לרשות היחיד חייב אע\"פ שהרוק נח תחלה בפיו כמ\"ש הרא\"ש שם.
וע\"כ צ\"ל שדעת התוס' לחלק בין הנחה ממש שהונח כאן ממקום אחר ובין הנחה שע\"י עמידת גופו כי גופו עומד בארץ וכן בעקירה ודו\"ק וכהאי גוונא מבואר ברא\"ש שם והביאוהו בתוס' בדף כ' לענין שהוא במקום אחד ופיו או ידו במקום אחר דלא חשיבה הנחה במקום פטור אלא א\"כ הונח שם ממקום אחר והתוס' דהכא ס\"ל כן מטעמא אחרינא גם אם הם במקום אחד למעלה מעשרה וכן ס\"ל ג\"כ לתוס' בשבת דף ה' ע\"א ד\"ה כאן כו' וכמ\"ש המגיד משנה ומג\"א.
ומ\"ש התוס' בעירובין דף כ' והרא\"ש בפרק י' שם כיון שהוא במקום אחד ופיו כו' היינו אפילו למטה מעשרה (אי נמי) היינו מקמי דנחתו לחילוק זה דאז מוכח מכמה דוכתי דכשהם במקום אחד לא הוה מקום פטור אפילו למעלה מי' כמו שנתבאר אבל לבתר דנחתו לחילוק זה מעתה י\"ל דכשהם במקום אחד נמי הוה מקום פטור למעלה מי' לדבר שהונח שם ממקום אחר ולפי זה אתי שפיר הכל ודו\"ק.
והנה לפי דעת התוספות אין צריך ליזהר מי שהחשיך להניח כיסו על גבי בהמתו כשהיא מהלכת כו' אם היא גבוה עשרה וצ\"ע לדינא:" + ], + [ + "שקנסוהו כו'. משמעות הש\"ע שהעיקר כסברא הראשונה שהביא בסתם כנודע. ובשגם דעכשיו שאין לנו רשות הרבים ולא שייך למיחש שיבא לידי איסור סקילה. וליכא למימר יציבא בארעא כו' דהא מבעוד יום אסור אע\"ג דמשחשכה שרי עיין תוס'. ובשגם שהמג\"א סי' ש\"נ סק\"ב כתב כרש\"י ורא\"ש פ\"י דעירובין ושם מבואר ברא\"ש דלא שרו הכא אלא כשהוציא ידו דרך חור קטן. מכל הלין טעמי סתמתי כאן בפנים:", + "עקירה כו'. אי אפשר לומר דדוקא על שחשב לעשות איסורא דאורייתא קנסוהו דהא לפירוש הרמב\"ם חשב להוציא לחצר אחרת. ועוד שעל המחשבה אין לקנוס ומשום הכי לא קנסו בלמעלה מעשרה אף לפי מ\"ש המג\"א דמיירי נמי שחשב להוציא לרשות הרבים וא\"כ היה מתחייב אף שהוציא דרך מעלה מי' כיון שלא היתה שם הנחה מ\"מ כיון שלא עשה איסור בפועל כמ\"ש רש\"י ותוס' לא קנסינן ליה.
אבל מ\"ש התוס' בתירוצם לא משמע הכי בדברי הפוסקים. ואף התוס' לא כתבו כן אלא להס\"ד דככרמלית דמיא ולא משום קנס וכמ\"ש ר\"י בתוס' ד\"ה מי כו' וכמו שסיימו כאן ולא קנסינן ליה אבל למסקנא קנסינן ליה ודו\"ק:", + "בדיוטא כו' (לכרמלית כו'). לפירוש המג\"א בהתוס' צע\"ג דמ\"מ אסור מדרבנן עיין טור סוף סי' זה ומג\"א סוף סי' שנ\"ד ובב\"י שם.
בשלמא בזה כנגד זה י\"ל דלא אסרו רבנן אלא להוציא מזה לזה לכתחילה אבל כשכבר הוציא לרשות הרבים מה לי רשות היחיד זו או רשות היחיד זו. ומ\"ש הלא הרבה פעמים כו' לק\"מ עיין בר\"ן סוף פרק המצניע שחילק בין היכא דליכא סרך מלאכה למידי דדמי למלאכה והכא ליכא סרך מלאכה טפי בהכנסה מכרמלית לחצר אחרת מבהכנסה מכרמלית לאותה חצר:" + ], + [], + [ + "משמעות הש\"ע לפסוק כסברא הראשונה שהביא בסתם והיא דעת רוב הפוסקים עיין ב\"י ומכללם הרי\"ף והתוס'. וידוע מ\"ש מהר\"ם שבכל מקום פוסקים כו' עיין סמ\"ע סי' כ\"ה ובשגם שעכשיו שאין לנו רשות הרבים אין נ\"מ מפלוגתא זו הילכך לא העתקתיה.
והנה המג\"א העתיק דברי הרא\"ש על אלא א\"כ הכניס כו' וברא\"ש מבואר דאראשו בלבד קאי. ואמת שהתוס' בשבת דף י\"א הקשו כן על ראשו ורובו אבל לא תירצו כהרא\"ש אבל תירוץ הרא\"ש צ\"ע אם שייך בראשו ורובו דאפשר דתו לא הוה פיו מקום פטור אלא הרגלים הוא שהן מקום פטור ולא כרשות שהן שם מפני שנגררין אחר ראשו ורובו עיין דף ג' ע\"ב אבל ראשו ורובו הן לגמרי כאותה רשות שהן שם דהא לרבא דף צ\"ב אפילו ידו בלבדה אינה נגררת אחר הגוף והרגלים והיא כאותה רשות לגמרי לפי שיטת רש\"י שם ואף אביי לא פליג עליה וכן לפירוש ר\"י בתוס' שם אף אליבא דרבה אלא בידו בלבדה אבל לא בראשו ורובו נגד הרגלים. ואפילו הכי לא קשה מידי לפי דעת הרא\"ש די\"ל דכשרוב גופו באותו רשות גם המים נחו באותו רשות שהאצטומכא שהם נחים בה היא למעלה בחצי העליון של האורך שמכתפו ועד עקיבו:" + ], + [], + [], + [ + "ועירבו כו'. מ\"ש המג\"א בזה צע\"ג דא\"כ אין זו רשות הרבים כלל שהרי יש לה ג' מחיצות ב' מהבתים והג' פתח מבוי הנכשר בלחי שנידון משום מחיצה.
ואפילו אם הכשירו בקורה מ\"מ דופן אמצעי של המבוי נידון מחיצה גם לרשות הרבים אע\"פ שרחוק ממנו כיון שמשתמר על ידו וגם אין כאן פילוש משער לשער שהוא קפנדריא עיין במ\"ש בסי' שמ\"ו.
ועיין ט\"ז סי' שע\"ג דנסר שבגזוזטראות שבתקרה מועיל גם לחצר אע\"פ שגבוה עשרה מקרקע החצר וכ\"מ מפירש\"י שם שפירש שהנסר הוא מתקרת העליה ואפילו הכי מועיל לעליה. עכ\"פ יתפ[ר]ש דמיירי שיש סולם לעלות בו לגזוזטראות ואורחא דמילתא הכי הוא בגזוזטראות ולא הוצרכו לפרש וסולם נידון כפתח כמ\"ש בסימן שע\"ב. ומיהו סוף פרק הזורק ובסי' שנ\"ה משמע שעירוב מועיל בכהאי גוונא וצ\"ע:", + "זכו כו'. עין מג\"א ולא קשה מידי דדמי למ\"ש בסי' שס\"א ס\"א וי\"ל דדוקא עשיית סולם הוה גילוי דעת ע\"ש בב\"י וט\"ז אבל לא פתיחת החלון דבלאו תשמיש הזיז פותחין חלונות להאיר.
ועיין אליה זוטא שחלק בין חורין לזיז ומוכרח הוא מסי' שס\"א וממ\"ש ב\"י בשם הריטב\"א דתשמיש הרבים אוסר על בעל הבית אלא דס\"ל הכי אפילו בלמעלה מי' בב' זיזין ואנן לא קי\"ל הכי.
ועיין בגמרא דף פ\"ה ע\"ב דס\"ד דאויר רשות הרבים שלמטה אוסר למעלה למ\"ד אדם אוסר על חבירו דרך אויר אלא דקיי\"ל דאינו אוסר דרך אויר דהיינו בזריקה כגון למעלה מעשרה אבל למטה מעשרה אף למסקנא אסרי בני רשות הרבים כל דבר שהוא באויר רשות הרבים משא\"כ חורין דבסי' שמ\"ה שאינן באויר רשות הרבים:" + ], + [], + [ + "וכן ספינות קטנות כו'. משום דרב הונא גדול מרב נחמן ואביי דיחויי בעלמא קמדחי ורב אשי מפרש דיחוייו אבל לדינא קיי\"ל כת\"ק דרב יהודה דבעי מחיצות להתיר ולא מהני גובה י' טפחים אף לטלטל כמ\"ש התוס' סוף ד\"ה וזרק כו' לרב נחמן ואביי. ולדידהו אי ס\"ל כת\"ק צ\"ל כתירוץ הראשון ע\"ש ובמהרש\"א ואנן לא קיי\"ל כתירוץ ההוא לחלק בין על גבה למלמטה גבי טלטול מדהוצרכו התוס' ורא\"ש לאוקמי מתניתין כשחלון פתוח לה וע\"ש שב' האוקימתות הם על פי חילוקי דיעות שבסוגיא זו בבקיעת דגים וכיון דקי\"ל כאוקימתא ב' ש\"מ דהלכה כרב הונא ודו\"ק:", + "לפי שמן כו'. עי' תוס' בשבת דף ק\"א ד\"ה וזרק כו' שכתבו ב' טעמים לפי הס\"ד למה לא אמרינן גוד אחית בלי עשיית מחיצה מכלל דלפי המסקנא שם אתי שפיר דהיינו דאף דמסקינן דהקילו במים משום דבקיעת דגים לאו שמה בקיעה מ\"מ לא רצו להקל בשביל כך אלא בעשיית מחיצה דוקא.
וכ\"מ מדקדוק לשון הרא\"ש בפ\"ח דעירובין דכתב דלא שרי רב נחמן אלא משום דליכא אלא בקיעת דגים משמע דבקיעת דגים מיקרי בקיעה עכ\"פ לענין דבעינן קורה ד' או מחיצה לשם מים כדמסיק הרא\"ש שם.
וכ\"מ בהדיא ממ\"ש בפרק כל גגות והכי קיי\"ל דעל גבי הגזוזטרא אינה רשות היחיד אלא א\"כ חלון פתוח לה ואי בקיעת דגים לא שמה בקיעה לגמרי א\"צ חלון כמבואר שם בהדיא לתירוץ הראשון אלא ודאי דלתירוץ הב' ס\"ל דלא אמרינן בגמרא דלא שמה בקיעה אלא לענין שתתיר מחיצה תלויה אבל לא להתיר בלא מחיצה כלל.
דאין לומר דלתירוץ הב' ס\"ל דבלא מחיצות לא אמרינן גוד אחית משום דלא הדרן מחיצתא כמ\"ש התוס' בדף פ\"ו בקושייתם דהא בדברי הרא\"ש לא הוזכרה קושיא זו וסברא זו כלל וגם התוס' דשבת דף ק\"א לא ס\"ל סברא זו דאל\"כ לא הקשו כלום להס\"ד ואין צריך כלל לתירוץ דהא דהדרן מחיצתא תלמוד ערוך הוא בפ\"ג דעירובין ובודאי לא נעלמה זאת מלפניהם שם אלא ס\"ל כפירש\"י שם בעירובין דהדרן מחיצתא היינו שיהא ד' על ד' בלי שיצטרך חקיקה להשלים דתרתי לא אמרינן גוד וחוקקין ע\"ש.
ומזה מבואר דלדידן אי אפשר לומר כב' התירוצים שבתוס' דשבת לפי הס\"ד שם דתירוץ הראשון אינו מועיל לעל גבי גזוזטרא שהוא כרמלית לדידן בלא חלון. ותירוץ השני ג\"כ לא משמע הכי מלשון הטור ושו\"ע סי' שמ\"ה שעל גבי הזיזין יהיה רשות היחיד מן התורה אלא מדברי סופרים אסור דהא וכן קתני התם דומיא דגג שהוא כרמלית גמורה מדאורייתא משום דלא אמרינן התם גוד אסיק. וגם לא היה מותר לטלטל מתוכו לים ולהפך בלא חלון עיין מג\"א ריש סי' זה.
דלא דמי לשאר כרמלית דרבנן שהיא גדולה ושייך למיגזר דלמא אתי לטלטולי בכוליה יותר מד' אמות דהא שכיחא טפי מטלטול מתוכו לים כדאיתא בפרק הדר ונתבאר בסי' שמ\"ו משא\"כ הכא בגזוזטרא מנא לן לגזור בקטנה אטו גדולה שאין מוסיפין בגזרת חכמים מדעתינו כנודע ועוד שאין טלטול בגזוזטרא גדולה כל כך יותר מד' אמות ואלכסונן שכיחא טפי מכל גזוזטראות דעלמא לכרמלית שתחתיהם בין בים בין ביבשה וגם טלטול מרשות היחיד לתוכה אינו שכיח טפי מטלטול מתוכה לכרמלית ולהכי לא הזכירו בפרק הדר אלא חששא דטלטול בתוכה בלבד ודו\"ק:", + "דריסת כו'. לכאורה אפשר שכל שאין המים רשות הרבים גמורה הקילו בהם במחיצה תלויה ורבים בוקעים בהם היינו ששים ריבוא כמ\"ש המג\"א סי' שס\"ג. אבל זה אינו שכל שבוקעים תחת המחיצה אף שאינם ששים ריבוא אי אפשר לומר גוד אחית דלא גרע מבקיעת גדיים שאינם ששים ריבוא ואפילו בחורבה שבכרמלית אסרו מחיצה תלויה ואפילו בארץ ישראל שאין מגדלין בה בהמה דקה כלל אלא כל שהגדיים יכולים לבקוע במקום זה אלא שהמניעה היא מצד אחר ולא מחמת זה המקום אסור (וכמו שאסרו מחיצה שאינה יכולה לעמוד ברוח מצויה אפי' בבית עיין סי' תר\"ל) וכל שכן אדם שלא הזכירו גדיים אלא להחמיר אפילו בג' טפחים ולא הקילו במים אלא משום שהמקום גורם שאין גדיים ואדם בוקעים שם אבל כשבוקעים פשיטא דבקיעה מבטלת גוד אחית דאף אי הוה בעינן ששים ריבוא לבטל גוד אחית הרי אין המניעה מחמת זה המקום אלא מחמת שאין ששים ריבוא בעיר אבל באמת אין צריך ששים ריבוא אלא לרשות הרבים אבל מ\"מ רשות היחיד אין כאן לפי שאין אומרים גוד אחית ואין כאן מחיצות.
דגוד אחית לא דמי לגוד אסיק דהתם אפילו ששים ריבוא בוקעים לא מבטלי מחיצה מדאורייתא ואפילו עשויה בידי שמים כדאיתא בעירובין דף כ\"ב הילכך גם מדרבנן לא מתסיר בפחות מששים ריבוא לפי מ\"ש המג\"א בסי' שס\"ג (ואין ראיה כלל לכאן עיין במ\"ש בסימן שמ\"ה) מה שאין כן הכא דאפילו גדיים מעכבי מדאורייתא כדאיתא בדף ק\"א.
ועיין גמרא ריש פרק ט' דעירובין דאפילו גוד אסיק לא אמרינן עכ\"פ מדרבנן במחיצה נדרסת בעירובין דף כ\"ב ע\"ב סוף ד\"ה ואיזהו כו' דהיינו דוקא בדניחא תשמישתיה היינו לאפוקי כשאין העבד כו' דאפילו ששים ריבוא בוקעים לא הוה רשות הרבים משא\"כ ברקק פחות מעשרה ודוק היטב" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "ושיעור אותו זמן כו' אפילו פרק אחד כו'. כן כתב הט\"ז, וכן דעת הרמב\"ם וסמ\"ג ומגיד משנה וכסף משנה* והלחם משנה ומ\"א ופר\"ח דאפילו קודם זמן הבדיקה אסור ללמוד, ועיין באלי' זוטא.
[* והחק יעקב כתב שדעת הרמב\"ם וסמ\"ג אפשר לפרש גם כן דאינו אסור קודם הזמן, ואישתמיטתיה דברי המגיד משנה וכסף משנה.]
וכן היא על כרחך דעת הראב\"ד ור\"ן ורבינו ירוחם דסבירא להו זמן בדיקה הוא כשיש אור היום קצת* והב\"ח והמ\"א פסקו כדבריהם, וא\"כ הא דאמרינן בגמרא דילמא מימשכא ליה שמעתתא ואתי לאימנועי ממצוה, היינו לומר דאפילו קודם שהגיע זמנה אסור להתחיל דילמא מימשכא ליה ואתי למנועי ממצוה, דהיינו שימנע בתחילת זמנה כמ\"ש הרמב\"ם ופרי חדש, דאי משהגיע זמנה אף אם לא מימשכא ליה הרי הוא עושה איסור במה שלומד בתחילת זמנה ומדחה את המצוה לאחר כך לפי דעת הראב\"ד וסייעתו.
[* והיינו מיד אחר צאת הכוכבים, כמשמעות הגמרא ופירש\"י ורמב\"ם וטור וש\"ע ושאר כל הפוסקים, וכן הוא בהדיא בט\"ז ופרי חדש וחק יעקב, דלא כב\"ח ומגן אברהם.]
ומהאי טעמא בדיקת החמץ קודמת לק\"ש ותפלה של ערבית, לפי דעת הראב\"ד וסייעתו כמ\"ש העולת שבת, וכן הוא בפרי חדש, והוא פשוט. וכן הוא דעת הרמב\"ם וסמ\"ג ומ\"מ וכ\"מ ולחם משנה דאסור ללמוד קודם צאת הכוכבים, וקודם זמן קריאת שמע מותר ללמוד לכל הפוסקים כדאיתא ריש פרק קמא דברכות, ונתבאר בסימן רל\"ה, מכלל דהבדיקה קודמת לקריאת שמע ודו\"ק.
ומה שכתב החק יעקב דתדיר קודם, זה אינו, דלא אמרינן הכי אלא כששתי המצות אינן עוברות דמצוה להקדים התדיר, וכן אם שתיהן עוברות שאינו תדיר נדחה, אבל אם שאינו תדיר מצוה עוברת והתדירה אינה עוברת פשיטא דחייב לקיים שתיהן, ואין מצות הקדמת התדיר דוחה את שאינו תדיר לגמרי. וכהאי גוונא כתב המ\"א סי' תרפ\"ז לענין מת מצוה, דאף שהוא קודם לכל המצות אפילו של תורה מכל מקום אם אפשר לקברו אחר כך לא דחינן את המגילה לגמרי בשביל מצות הקדמתו. ואף האחרונים לא חלקו עליו שם אלא משום דמת מצוה לא מיקרי מצוה שאינה עוברת דאדהכי והכי הוא מוטל בבזיון וגדול כבוד הבריות כו', ע\"ש במג\"א ס\"ק ו', אבל כאן אם אינו בודק בתחילת הלילה ראוי לקרותו עבריין שעבר על תקנת חז\"ל לפי דעת הפוסקים הנ\"ל, וכמ\"ש הט\"ז והפרי חדש (ועיין מה שכתבתי לקמן), והרי זו כמצוה עוברת כמ\"ש הפר\"ח.
ואף שלא תיקנו חז\"ל תחלת הלילה אלא כדי שלא יתרשל כמ\"ש הראב\"ד, מ\"מ ה\"ז דומה לקורא ק\"ש אחר חצי הלילה שנקרא עבריין ואף שאינו אלא משום סייג, עיין בעולת תמיד סי' רל\"ה. וכן משמע בגמרא דאמרינן וכי תימא זריזין מקדימין כו', וקשה למה תקנו חז\"ל לכל ישראל שיבדקו אור לי\"ד ועשו את כולם זריזים מה שלא עשו כן בכל המצות שיתקנו שכולם יהיו זריזים לקיימן בתחילת זמנן, אלא ודאי דכל המצות הקבועים להם זמן על פי התורה או על פי חכמים כגון תפלה כנגד תמידין כיון שיש לסוף זמן עשייתה זמן קבוע כגון חצות לתפלת השחר צאת הכוכבים לתפלת המנחה אין צריך לקבוע זמן לתחלת עשייתן שיעשו אותן דוקא בתחלת זמנן, דכיון שיש לסוף עשייתן זמן קבוע לא אתו למיפשע, אבל בדיקת חמץ שאי אפשר לקבוע זמן לסופה שהרי עד סוף הפסח חייב לבדוק כמו שיתבאר בסי' תל\"ה, לכך הוצרכו לתקן זמן קבוע לתחילתן דהיינו שחייבים כל ישראל להתחיל הבדיקה בזמן ידוע, וכיון שאין לבדיקה זמן מצד עצמה כמו בתפלה וקריאת שמע תקנו לה חכמים זמן, והיינו הקדמת זמן זריזין לפי הס\"ד. וכיון שקבעו זמן אם כן מי שאינו בודק בתחלת זה הזמן אינו נקרא עצל אלא נקרא עבריין שעבר על גזירת חכמים והוא הדין והוא הטעם לפי המסקנא.
ומהאי טעמא אם התחיל בהיתר נמי פוסק כמ\"ש הפרי חדש. ואין חילוק בין לימוד לשאר דברים, וכן הוא דעת הב\"ח והמג\"א והעולת שבת שלא לחלק ביניהם, וכן הוא בט\"ז בהדיא, דלא כחק יעקב. ולפי דבריו לא היה ראוי לאסור למי שיש לו שיעור וקצבה ללמוד פרק אחד דדמי למלאכה ושאר דברים שיש להן קץ ולא אטרחוהו להפסיק באמצע דאולי יגמור ואח\"כ יבדוק כמבואר בדבריו ע\"ש, ודעת יחיד היא זו, והפך מזה מבואר בכל האחרונים, ובגמרא דאמרינן דילמא מימשכא ליה כו' משמע שיש לו שיעור קבוע וחיישינן דילמא כו' כדפרש\"י. ואין לומר דוקא בלימוד חיישינן לאימשוכא, א\"כ היאך כתבו המ\"מ והב\"י דאיסור אכילה אתי במכל שכן מלימוד ע\"ש. ומ\"ש עוד החק יעקב ובזה יתורץ גם כן קושית בעל המאור פ\"ק דשבת כו', לפי דבריו אין לנו לפסוק כמותו, שכבר פסק לנו רמ\"א בסי' ק\"ו סעיף ג' בהג\"ה (ע\"ש במג\"א) דאם התחיל אינו פוסק דלא כסברת החק יעקב וכן עיקר.
ועיין במג\"א שמחלק בין קודם חצי שעה כו', והחק יעקב חולק עליו, וכן משמע לשון הטור וש\"ע* ורמ\"א ולבוש וב\"ח ועולת שבת והפרי חדש והט\"ז, עי' היטב בדבריהם ותמצא מבואר כמ\"ש החק יעקב, וכן הוא בהדיא בט\"ז בסוף סי' תרנ\"ב ע\"ש (ועוד דבסי' רל\"ה סעיף ב' משמע דתוך חצי שעה נקרא התחיל בהיתר, דלא כמשמעות הר\"ן שם) וכן עיקר:
[* והן אמת שיש להטור שיטה אחרת, דלא סבירא ליה כהראב\"ד וסיעתו, אלא ס\"ל דמותר לאכול וללמוד קודם זמנה, כמו בקריאת שמע לשיטתו בסימן רל\"ה, ואף משהגיע זמנה אינו אסור אלא משום דילמא אתי לאימשוכא אבל עיקר זמנה הוא כל הלילה כמו בקריאת שמע. אלא גבי קריאת שמע שרי ללמוד קודם משום דבלימוד לא גזרינן שמא יפשע (ולהכי הרב רבינו יונה לא הצריך להפסיק, דלא דמי לאכילה קודם לתפלת ערבית דכיון דכולה ליליה זמניה הוא אתי למיפשע מה שאין כן כשלומד לא חיישינן לפשיעה) כמו באכילה, וכדאמרינן בפ\"ק דשבת. אלא חיישינן שמא ישכח, ולהכי אפילו התחילו מפסיקין כמ\"ש הטור שמא ישכח, מה שאין כן באכילה ודומיה שעשייתן אינה על ידי עיון השכל והזכרון כמו בלמוד לא חיישינן לשכחה כמ\"ש הלחם משנה בפ\"ב מהלכות קריאת שמע, ולהכי אם התחיל כבר לא אטרחוהו להפסיק, דחשש פשיעה הוא חשש רחוק ולא חששו לו אלא לכתחלה. וגבי קריאת שמע לא חיישינן לשכחה כיון שהוא רגיל כמ\"ש הב\"ח. וגבי לולב מיירי באכילה ולא בלימוד, אבל גבי בדיקה אפילו התחיל ללמוד כמה שעות קודם צאת הכוכבים מפסיק, דלהטור אין חילוק בין תוך חצי שעה לקודם חצי שעה דהכל נקרא התחיל בהיתר לפי שיטתו ואפילו הכי צריך להפסיק, דלא כמג\"א. אבל הרמב\"ם וסמ\"ג דס\"ל דאף בק\"ש אסור ללמוד משיגיע זמנה כמ\"ש הב\"י בסי' רל\"ה, א\"כ הא דהוצרך אביי להזהיר בליל י\"ד, להאומרים דהבדיקה היא קודם ק\"ש, היינו לאסור בסוף יום י\"ג, כמ\"ש המ\"מ והכ\"מ. ואנן קיימא לן בסי' רל\"ה כהרמב\"ם וסמ\"ג, א\"כ בדין זה נמי קיימא לן כוותייהו, והטעם הוא שמא ימנע כו' בתחלת זמנה כמ\"ש הרמב\"ם וסמ\"ג, ועל דרך שפירש האלי' זוטא והפרי חדש, ומטעם שכתב הט\"ז, וא\"כ אף אם התחיל בהיתר מפסיק כמ\"ש הפרי חדש.]", + "ואומר לחבירו כו'. באלי' זוטא העתיק מותר ללמוד, משמע אבל לדבר הרשות לא מהני, וכן הוא במ\"א סי' ער\"ה לחד שינויא, וע\"ש בט\"ז. וצריך לחלק בין זה להא דאמרינן בפ\"ב דסוכה דלא מהני מוסר שינתו לאחרים משום דערבך ערבא צריך:" + ], + [ + "ויש מי שאומר כו'. כך כתב הט\"ז. ואף המג\"א כתב כן, אלא דיש לומר דהמג\"א מיירי מעיקר הדין דשורפין בתחלת שש, ושייך לברך וצונו שיש כאן מצוה מדבריהם, אבל למנהגנו ששורפין בסוף חמש כמו ש[י]תבאר בסי' תל\"ד, איך יברך על ביעור כיון שאינו מצווה עדיין לבער, והרי זה כמברך באמצע השנה. וכן כתב הרא\"ש בהדיא, אלא דסבירא ליה דמשהגיע שבע עובר עליו בבל יראה ובל ימצא מן התורה ומשהגיע שש עובר בבל יראה מדרבנן, וא\"כ מן הדין צריך לבערו בסוף ה' כדי שלא יעבור כשתגיע שעה ו', ואפילו הכי כתב דאין לברך על זה, וכל שכן לדידן דאינו עובר בבל יראה עד הלילה, ומשתגיע ז' הוא מצווה להתעסק בביעור מן התורה, ומדברי סופרים משתגיע ששית, אבל קודם לכן אינו מצווה כלל ואיך יברך. שהרי המפרש בים תוך ל' יום שהוא חייב לבדוק, ואף על פי כן אינו מברך, לפי שאינו זמן ביעור לרוב העולם כמו שיתבאר בסי' תל\"ו, וכל שכן המבער קודם שש, שאף לו בעצמו אינו זמן ביעור אלא מנהג בעלמא. ודוחק לחלק בין שעה מועטת לשעות הרבה, דאם כן נתת דבריך לשיעורין. ועוד כל שיעורי חכמים כך הוא ברגע שקודם זמן הברכה אם מברך הוה ליה ברכה לבטלה כיון שעדיין לא הגיע זמן המצוה איך יברך וצונו. והפרי חדש לשיטתו אזיל דבסי' תל\"ו סבירא ליה דכולי שתא זמניה הוא ומברך אבל לרמ\"א שם צ\"ע. ואף הט\"ז לא כ\"כ אלא לפי מה שכתב הרא\"ש דמשהגיע ז' איכא בל יראה דאורייתא*, ואם כן קודם ו' צריך לבער שלא יעבור בבל יראה דרבנן, אבל למ\"ש הרמב\"ם וראב\"ד ומגיד משנה וכ\"מ ומ\"א וחק יעקב דאינו עובר בבל יראה עד הלילה, צ\"ע האיך יברך. ובפרט למ\"ש הרמב\"ם וכל בו דאם רצה לבער בלילה הרשות בידו וא\"צ להמתין למחר עד סמוך לזמן איסורו, א\"כ שמע מינה דלא סבירא ליה כהרא\"ש.
[* ודוק היטב בלשונו בסימן ט' ובסימן י' ותשכח דהכי הוא ועיין בכסף משנה ספ\"[א].]
וכל זה למנהגנו שמבערין בסוף ה', אבל אם מבער משש ואילך פשיטא דמברך כדעת הט\"ז ומ\"א. ומ\"ש החק יעקב קצת ראיה שלא לברך מהא דאינו חוזר ומברך על הביעור למאן דאמר דשיחה מפסקת באמצע הבדיקה ע\"ש, הנה עיין מ\"ש הט\"ז סק\"ב האיך יברך ברכה אחת ב' פעמים במצוה אחת כו' ובסק\"ג כתב כל שלא גמר עדיין אותו חלק נקרא התחלה אצלו כו' ע\"ש היטב ויתברר לך ביטול דברי החק יעקב ופשוט הוא למבין ודו\"ק. ועיין בחק יעקב סי' תל\"ה סק\"ה כנראה שחזר בו ממה שכתב כאן והסכים שם לדעת הט\"ז והמ\"א שבכאן. ואף שבשיורי כנסת הגדולה לא סבירא ליה הכי, מכל מקום אנן נמשכים אחרי פסקי הט\"ז ומ\"א, ובפרט שטעמם ונימוקם עמם. ובר מן כל דין כיון דאנן קיימא לן בסי' תמ\"ו המוצא חמץ בפסח ומבערו מברך על ביעורו אף על פי שבירך על הבדיקה, א\"כ כל שכן כשלא בירך על הבדיקה שמברך על הביעור כשמבער משש ואילך. ובפנים סתמתי הדברים ולא חילקתי בביאור בין קודם שש לאחר שש, מאחר שחילוק זה אינו מבואר בהדיא באחרונים אף על פי שהוא מוכרח לדעת רמ\"א סי' תל\"ו וכל שאר האחרונים הנמשכים אחריו כמ\"ש. ועיין במה שכתבתי בסי' תמ\"ו בפנים:", + "וכיון שבעה\"ב בעצמו אם היה בודק כו'. כן מתבאר ממ\"ש העולת שבת סימן תקפ\"ה סעיף ב' וכ\"כ האלי' זוטא שם*. וכן משמע לכאורה ברא\"ש וטור שהביאו ראיה מתוספתא דעשרה שעושין מצוה אחד מברך לכולן, והתם אם רצו כל אחד מברך לעצמו כמבואר בש\"ע סי' ח', ולמה הצריכו הרא\"ש וטוש\"ע להעמידם אצלו יעשו כמו שירצו, אלא על כרחך צריך לומר כמ\"ש העולת שבת ואלי' זוטא וחק יעקב דאין לברך ב' פעמים וגם לפטור בלא כלום אינו נכון כמ\"ש החק יעקב** ולכן צריכין לצאת בברכת בעל הבית, וע\"ז הביא הרא\"ש ראיה דיוצאים בברכתו ולא תימא מאי מהני ברכת בעה\"ב לבני ביתו.
[*] שאם התחיל אחד לתקוע ולא יכול להשלים ישלים אחר אף על פי שלא שמע הברכה אם כבר יצא ידי חובתו בעצמו.
** ולא דמי לשופר שהתוקע כבר שמע התקיעות עם הברכה, ובברכה ההיא הוא יוצא ידי חובתו גם על תקיעות אלו שהוא חייב לתוקעם מחמת ערבות, שבאמצע המצוה לא שייך הפסק, מה שאין כן בני ביתו שלא בירכו כלל על שום בדיקה ודו\"ק.]
ועי' ביו\"ד סי' רס\"ה ס\"[ג] בהג\"ה דכשחוזר על ציצין המעכבין חוזר ומברך, אלמא דמברכין על מצוה אחת ב' פעמים ויש לישב ודו\"ק. ובלאו הכי לא קשי מידי, דחיוב מילה זו היא על כל ישראל ולא מדין ערבות בלבד, שהרי אפילו קטן שאין לו אב חייבין ב\"ד למולו מדכתיב המול לכם כדאיתא בפ\"ק דקדושין, מה שאין כן בבדיקה ושופר שזה המוציאו ידי חובתו אין עליו חיוב אלא מחמת ערבות בלבד, וכיון שהמחויב עצמו יצא ידי חובת הברכה גם המוציאו ידי חובתו לא יברך:
אבל בסי' רס\"ג נתבאר שיש חולקין על זה עיין במה שכתבתי שם בס\"ד:" + ], + [ + "ג' מחיצות כו' והוא הנקרא אכסדרה כו'. עיין המחלוקת שבין המג\"א להחק יעקב, ובזה נחלקו ג\"כ רש\"י ותוס' סוף פרק ט' דעירובין. וכיון דהתם קיימא לן כפירוש התוס', שכן דעת הרי\"ף והרמב\"ם והרא\"ש ור\"ח, כמ\"ש הב\"י בסוף סי' שס\"א, וכן פסק רמ\"א שם*, א\"כ ה\"נ קיי\"ל כהחק יעקב. וכן משמע בהדיא ממ\"ש רמ\"א בדרכי משה בשם המרדכי. וכ\"כ הב\"ח ועולת שבת דבית הכנסת ובית המדרש נבדקין לאורן ע\"ש, וכ\"ש חדר הפרוץ ברוח רביעית לגמרי:
[* אלא דפסק כרבינו תם דסבירא ליה דבשתי מחיצות נמי מיקרי אכסדרה אבל סתם אכסדרה היינו שיש לה שלש מחיצות.]", + "בא' מנרות הללו כו'. המ\"א כתב דשל שמן דינו כאבוקה, אבל שאר כל האחרונים חולקין על זה. עיין בב\"ח ובעולת שבת ובאלי' זוטא ובפרי חדש ובחק יעקב, ומסתבר טעמייהו, שהרי לא נזכר איסור זה בגמרא, ואדרבא כל סתם נר שבמשנה וגמרא הוא של שמן, ובלאו הכי בדברי סופרים הלך אחר המיקל, וכל שכן שהמקילים הם רבים, ובפרט שהט\"ז מיקל אפילו באבוקה שא\"צ לחזור ולבדוק ע\"ש:", + "חייב הוא כו' מן התורה כו' לא עבר עליו למפרע כו'. אף דהפרי חדש כתב דהרא\"ש והטור סבירא להו דהמוצא חמץ בפסח אחר בדיקתו עובר עליו למפרע אם לא ביטלו, ולפי זה אין בדיקה מועלת כלום מן התורה בלא ביטול, ע\"ש בסי' תל\"א, וכך כתב העולת שבת סי' תל\"ד דלהטור הביטול שלאחר הבדיקה היא מדאורייתא, מכל מקום לענין פסק הלכה הסכים שם העולת שבת כדעת רש\"י ור\"ן החולקים על הטור (ולזה הסכים ג\"כ הפרי חדש). והט\"ז בסי' תל\"ד סק\"ג הסכים גם דעת הטור לרש\"י שאינו עובר עליו אלא משעת מציאה ואילך, דקודם שמצאו אנוס הוא דשגיאות מי יבין, עיין שם שהוכיח כן מדברי הרא\"ש. וזהו ג\"כ כוונת המ\"א שם סק\"ה בשם הרא\"ש, דלא כפרי חדש בשם הרא\"ש.
מיהו מאי דמשמע שם מהמ\"א לדעת הרמב\"ם והרא\"ש דאף בבית שאינו בדוק אינו עובר למפרע על חמץ שמצא בתוכו, ואין צריך לומר אם עדיין לא מצאו שאינו עובר עליו אף אם ישנו שם, כיון שאינו ידוע לו היכן הוא לא קרינן ביה לא ימצא, וכמ\"ש התוספות ריש פרק כל שעה, לא קיימא לן הכי, אלא כמ\"ש הר\"ן והפרי חדש, וכ\"כ העולת שבת ואלי' זוטא בסוף סימן תל\"ז, דלאחר זמן איסורו אין הנשים וקטנים נאמנים לומר אנו בדקנוהו דכיון שאינו יכול לבטל הוי ליה מדאורייתא. וכן הוא בגמרא בהדיא ע\"ש. וכן משמע בהדיא בטוש\"ע ואחרונים סי' תל\"ט גבי צבור חמץ ולפניו ב' בתים דאם לא ביטל ה\"ל ספיקא דאורייתא אף שאינו ידוע לו מקומו. ויותר מזה מבואר שם גבי ספק על ספק לא על, וכן הניח בזוית זו ולא ידע מנין הככרות שהניח ומצא בזוית אחרת, דאם לא ביטל הוי ליה ספיקא דאורייתא וצריך לחזור ולבדוק. ומכל שכן שצריך לבדוק החדרים שנשתמש בהם חמץ בקביעות כל השנה, שקרוב לודאי שיש בהם חמץ כמ\"ש הט\"ז סי' תל\"ה והב\"ח ומ\"א סי' תל\"ג סק\"י, וכ\"מ בהדיא במ\"א וט\"ז וחק יעקב סי' תל\"ה דס\"ל דאף בי\"ט צריך לבדוק, והכי קיימא לן שם, ואף בלא ביטול מיירי כמבואר שם, ואם אינו עובר מן התורה על חמץ שאינו ידועה לו א\"כ ממה נפשך לא יבדוק בי\"ט אם לא ימצא כלום בבדיקתו א\"צ לבדוק ואם ימצא יעבור עליו מן התורה. ואף לפי מ\"ש הכ\"מ ספ\"ג דאינו עובר משום דאנוס הוא בתקנת חכמים, מכל מקום לכתחלה אין להביאו לידי אונס, ויותר טוב שלא יבדוק ולא יעבור עליו כלום מן התורה משיבדוק וימצאנו ויעבור עליו מן התורה אלא שיהא אנוס בתקנת חכמים. ועוד דגם בחול המועד לא ה\"ל להצריכו לבדוק, דמיד שימצאנו אם ישהה מעט קודם שיבערנו עובר עליו מן התורה, לדעת הרמב\"ם ורוב המפרשים כמ\"ש הפרי חדש סימן תל\"א וכמו שיתבאר בסימן תמ\"ו*, ויותר קרוב לבוא לידי שהייה מעט אם ימצאנו משיבוא לאכלו כשלא יבדוק אחריו כלל. אלא ודאי דאף שלא מצאו עובר עליו אם ישנו ברשותו. ומ\"ש הרמב\"ם בפ\"ג שהיה דעתו עליו כו', היינו לאפוקי אם ביטלו שהסיח דעתו ממנו כמ\"ש הרמב\"ם בפרק ב'**, וכך הבין הפרי חדש בדעת הרמב\"ם, וכך הבינו כל נושאי כליו, מדלא פירשו מאין יצא לו דין מחודש כזה:
[*] וכדמשמע בהדיא בגמרא דלמא משכחת לה לבתר איסורא כו' ע\"ש, משמע דמיד קודם שיבערנה עובר עליה אם שוהה מעט אף על פי שדעתו לבערו אחר כך. ואין לומר דחיישינן שמא יחוס עליה לבערה כדפירש רש\"י, דהא לשיטת התוס' לא הוזכר בגמרא דחיישינן שיחוס עליה.
** וכן משמע מסיום לשונו שהרי לא ביער ולא ביטל.]", + "ואפילו אם ראה כו' אין מטריחין כו'. זה נלמד מחור עמוק שבכותל, דהשאר די בביטול אף בודאי חמץ*.
ואין לומר דשאני חור שבכותל שיש לחוש שמא יגררו חולדה ועכברים בפסח את החמץ ויניחוהו במקום מגולה, כמו שחוששין במפולת פחות משלשה טפחים**, דאם כן בבור נמי ניחוש לחולדה וברדלס המצויים בבורות (כדאיתא בגמרא גבי שפחתו של מ[צ]יק כו') ובשפתי בורות (כדאיתא בעובדא דחולדה ובור) שמא יגררוהו משם ויניחוהו במקום מגולה, דאפילו מעיר לעיר דרכם לגרר כדאיתא במשנה וכל שכן מהבור לשפתו. ועוד חמצו של נכרי המופקד אצל ישראל לא תועיל לו מחיצה שמא יגררו ממנו העכברים ויניחו חוץ למחיצה. אלא ודאי דלגרירה לא חיישינן, כמו דלא חיישינן שמא כבר גיררו להצריך לבדוק במקומות שאין צריך בדיקה מטעם המבואר במשנה דאין לדבר סוף, הכי נמי לא חיישינן שמא יגררו בפסח משום דאין לדבר סוף, שהרי אי אפשר לבער כל חמץ שבעולם, ובתי הנכרים הם מלאים חמץ בפסח ושמא יגררו מהם. וכיון שכן אף במקום שאפשר לתקן לא מתקנינן, כמו שאין חוששין שמא גררה מזוית לזוית דיש לדבר סוף, משום דאם כן מחצר לחצר כו' ואין לדבר סוף, והלכך לא מחזקינן ריעותא ממקום למקום אחר, וכיון שבמקום זה עצמו שהחמץ מונח בו בזמן הביעור אי אפשר לבוא בו לידי תקלה הלכך די לו בביטול. אבל גבי מפולת שאין בה ג' טפחים, שבאותו מקום עצמו יוכל לבוא לידי תקלה, שהמפולת אינה אלא ככיסוי על החמץ מלמעלה ואם יחטט בה הכלב יסיר הכיסוי ויתגלה החמץ במקומו:
[*] ואין לחלק דהכא יש לחוש שמא על ידי מקרה שיצטרך לחפש אחר איזו אבידה שתפול לשם יסיר את הרצפה ויראה את החמץ, דהא הא דחור עמוק די בביטול נלמד משום דדמי לחמץ בבור שיתבאר בסוף סימן תל\"ח, כמו שכתב החק יעקב, ושם יש לחוש גם כן שמא על ידי מקרה ירד לבור לחפש אחר איזה דבר כדאמרינן בגמרא.
** לסמ\"ק וסיעתו דסבירא להו אפילו אם יש עליו גובה ג' טפחים אינו כמבוער מן התורה אלא כטמון ומכוסה, ומן התורה צריך לבטל אלא שהביטול מהני אפילו מדרבנן ביש עליו ג' טפחים, שאין הכלב יכול לחפש אחריו וישאר מכוסה ולא יבוא לאכלו, אם כן הא דחיישינן כשאין עליו גובה ג' טפחים על כרחך היינו משום שהכלב יגלנו כשיחפש אחריו. דאלו לרש\"י ור\"ן דס\"ל דמדאורייתא הוא כמבוער ביש עליו ג' טפחים ומדרבנן צריך ביטול משום שמא יתפקח הגל, י\"ל הטעם דלא מהני ביטול באין עליו גובה ג' טפחים נמי מהאי טעמא שמא יתפקח הגל, אבל חולדה ועכברים אם יגררוהו יאכלוהו, וכן הכלב כשיחפש אחריו יאכלנו, ולכן היה מועיל ביטול אם לא דחיישינן שמא יתפקח הגל (אבל בלא ביטול, שמן התורה אינו כמבוער, ודאי הוי טעמא משום שהכלב יכול לחפש אחריו כדאיתא בהדיא במשנה). והא דלא חששו ג\"כ ביש עליו ג' טפחים, היינו משום שהוא כמבוער מן התורה, ועל ביעור זה שאינו שכיח לא גזרו עליו חכמים שלא יועיל ביטול שלא יהא כמבוער מחמת חששא רחוקה שמא יתפקח הגל ושמא ישכח ויאכלנו, אבל כשאינו מבוער על ידי מפולת אלא ע\"י ביטול והפקר, כל שהוא יכול לבא לידי אכילה אפילו על ידי חששות הרבה (וגם לסמ\"ק על כרחך צריך לומר כן ודו\"ק) חששו חכמים שלא לבטל גזירתם שגזרו שאין ביטול והפקר מועיל כלום, כדי שלא יניח כל אדם חמצו בביתו כל ימי הפסח וקרוב הדבר שיבא לידי מכשול. משא\"כ בחמץ בחורים עמוקים שאין ידו מגעת לשם כלל, או בבור שאין דרך להשתמש שם כל השנה שהרי אין בו סולם כלל כדמשמע בגמרא, ובודאי גם בפסח לא ירד לתוכו.]", + "וכן בית שהתרנגולים כו' בד\"א כו' אבל אם לא נזהר כו'. כן דעת הב\"ח ומ\"א. ואף מהרי\"ו ס\"ל דזה נקרא חמץ ודאי כמו שהעתיקו האחרונים בשמו.
אלא שהמ\"א בסק\"ט העתיק בשמו אי ליכא שם תרנגולים כו', והוא תמוה לכאורה, דהא אין ספק מוציא מידי ודאי כמ\"ש הב\"ח, וגם המ\"א עצמו הסכים בזה לדבריו בסק\"י*. והנה במ\"א ובאלי' זוטא סיימו בלשון מהרי\"ו והוי כמו חמץ בבור (דלא כבאר היטב שהגיה חמץ ברור). וכוונתו דחמץ שתחת הספסלים אין דרך בני אדם להשגיח ולעיין שם, ובודאי לא יראה בפסח החמץ המונח שם ולא יבא לאכלו, אלא שיש לחוש שמא דרך מקרה ישוח ויבקש שם ויראה את החמץ, וה\"ז דומה לחמץ בבור דלא אתי למיכליה אלא אם כן ניחוש שמא דרך מקרה ירד לבור בפסח ויראה החמץ ויאכלנו כדאיתא בגמרא, וס\"ל למהרי\"ו כדעת הטור סימן תל\"ח, דככר בבור צריך להוציאו אפילו קודם זמן איסורו ולא מהני מה שיבטלנו אח\"כ, כמ\"ש הב\"י מתחלה שהוא מדוקדק בלשון הטור, והסכים לזה הדרכי משה שם. וכיון שזהו בעיא דלא איפשטא**, לכן אם יש עוד ספק כגון שיש לתלות באכילת התרנגולים אפשר להקל ולומר דהוי ספק ספיקא, ולכן כתב מהרי\"ו אי ליכא תרנגולים דאז אי אפשר למצוא שום צד היתר לדעתו שפוסק כהטור. אבל לדידן דקי\"ל בסי' תל\"ח כהרמב\"ם דככר בבור אין צריך להוציאו, והטעם כתב המ\"א בשם המגיד משנה דהוי כחמץ שנפלה עליו מפולת דדי לו בביטול***, ובמפולת בעינן גובה ג' טפחים כדי שלא יהיה הכלב יכול לחפש אחריו, א\"כ תחת הספסלים שהכלב יכול להוציאו משם לא דמי כלל למפולת ולחמץ בבור, וצריך להוציאו משם, וספק אכילת התרנגולים אינה מוציאה מידי ודאי חמץ. ותו מדהסכימו האחרונים למהרי\"ו לכל הפחות היכא דליכא תרנגולים דצריך בדיקה תחת הספסלים, מכלל דלא דמי כלל לחמץ בבור דקיימא לן בסימן תל\"ח דדי בביטול, אם כן אף בדאיכא תרנגולים צריך בדיקה דאין ספק מוציא מידי ודאי, וכמ\"ש בפנים בסוף הסימן:
[*] ובאלי' זוטא העתיק לשון מהרי\"ו ולא העתיק אי ליכא כו'.
** אלא דהטור ומהרי\"ו סבירא להו דתיקו דאיסורא לחומרא אפילו באיסור דרבנן.
*** והיינו כשיטת הסמ\"ק דביטול דמפולת הוא דאורייתא ומן התורה עובר בבל יטמין אם לא ביטל, דאילו לשיטת רש\"י ור\"ן דמפולת הרי הוא כמבוער לגמרי מן התורה אפילו בלא ביטל, ואפילו לכתחלה יכול להפיל עליו מפולת כמ\"ש הפר\"ח וכמ\"ש בפנים, אם כן פשיטא דלא הוי כמו חמץ בבור שעובר בבל יטמין מדאורייתא אם לא ביטלו, וכ\"כ הפר\"ח בסוף סי' תל\"ח.]", + "אבל כל חמץ שנפל לתוכו זמן רב כו' יש בו ב' ספיקות כו'. אף דהמ\"א בסק\"י כתב ספיקי טובא, אין כוונתו דוקא ג' או ד' ספיקות, וכדעת הש\"ך ביו\"ד סימן ק\"י (בכללי הס\"ס) דג' ספיקות מוציאין מחזקת איסור, דהא המ\"א עצמו כתב בסימן תל\"ט סק\"ג דשמא גררוהו מבית זה ושמא אכלוהו אינן נחשבין לב' ספיקות אלא לספק אחד*, וא\"כ החור שהכניס עכבר לתוכו חמץ קודם שלשים יום אין בו אלא ב' ספיקות להקל, דהיינו שמא אכלוהו או גררוהו וניטל מבית זה ואין כאן חמץ כלל, ואם תמצא לומר שהוא עדיין שם שמא נמאס ונפסל מאכילת כלב וכמ\"ש בפנים, דזה הוי ספק ספיקא גמור**, ואפ\"ה שרי כאן.
[*] והוי ב' ספיקות משם אחד עיין בכללי הספק ספיקא להש\"ך ופר\"ח. ועיין בח\"י.
** דשמא נתכבד לא שייך בחורים וסדקים. ותו דהיינו גררוהו עיין מ\"א סי' תל\"ט.]
ובס\"ק י\"ו כתב המגן אברהם וספיקי טובא איכא, ואפילו הכי צריך בדיקה אם לא משום סכנה. ועכצ\"ל כמ\"ש בפנים דעיקר הבדיקה נתקנה על הספק, כמ\"ש האחרונים בסימן תל\"ט בשם המ\"מ. ומה שהקילו שם בספק ספיקא היינו לענין לחזור ולבדוק מה שבדק כבר, אבל תחלת הבדיקה כיון שנתקנה על הספק, והיינו ספק שאין לחוש לו מן התורה אלא שחכמים חששו לו אין חילוק בין ספק אחד לכמה ספיקות***, כדמוכח מחדר המשכנות ובי תמרי ובי ציבי וכמ\"ש בפנים, ועיין מ\"ש בסימן תל\"ט.
[*** וכעין זה כתבו התוספות לענין ספק טומאה ברה\"י.]
ומה שהקילו בספק אכילה היינו משום שהוא ספק הרגיל וקרוב לודאי, וכמ\"ש התוספות ד\"ה ואם תמצא לומר, וכמ\"ש בפנים****. אבל חטיטת הכלב בגל אינו ספק הרגיל ואינו קרוב לודאי שיאכלנו על ידי חטיטה, אלא חיישינן שמא כשיריח ריחו יחפש אחריו ויתחיל לחטט אחריו עד שיגלנו מלמעלה ולא יגמור לחטט עד שיאכלנו. ועוד דלא תלינן בספק אכילה בסימן תל\"ט אלא בככר קטן שי\"ל אכלו כולו, ועכברים ותרנגולים שכיחי הרבה, מה שאין כן חטיטת הכלב אינו ספק הרגיל כי שמא ישייר זה מאכילתו ולא יבא אחר לאכול כולו. ולא אמרינן ודאי גררוהו אלא לחורן כדפרש\"י, וכן עורבים לקן שלהם, אבל הכלב כשאינו חפץ לאכול ורוצה להצניע אין לו מקום צנוע מן הגל הזה*****. ובזה נתיישבו כל דברי המ\"א על נכון:
[***] ולכן בצירוף עוד ספק אחד מהני אפילו להוציא מחזקת איסור, וכמו שכתבתי בפנים, ואין צריך ג' ספיקות אפילו לדעת הש\"ך. ואפילו הט\"ז ופר\"ח דס\"ל אפילו כמה ספיקות אין מוציאין מחזקת איסור, מ\"מ מודו הכא בספק הרגיל וקרוב לודאי. ותדע דהא כתב המ\"מ דגבי בדיקה חששו להרבה ספיקות, ואפ\"ה ספק הרגיל שאני.
***** ועוד דלא אמרינן גררוה אלא כשאינו מחוסר אלא גרירה, אבל הכא מחוסר חטיטה וגרירה.]", + "רפת של בקר כו' לבדוק ולחפש כו' בליל י\"ד כו'. הנה ליישב לשון הסמ\"ק שהעתיק הש\"ע כאן, עם לשון הגהות מיימוניות שהעתיק בסוף סימן תמ\"ה, יש ג' שיטות. דעת רמ\"א כפי מה שפירש המ\"א דבריו וכן דעת הלבוש וחק יעקב, דסמ\"ק מיירי בשעת הביעור אבל קודם לכן מותר להשליך כמ\"ש הגהות מיימוניות, ובלבד שילך ויראנו כשתגיע שעת הביעור. ודעת הב\"ח וט\"ז ופר\"ח, דסמ\"ק מיירי ג\"כ קודם זמן הביעור והיינו בליל י\"ד זמן הבדיקה ומיירי בחצר שלו והגהות מיימוניות מיירי בחצר של הפקר. ודעת המ\"א לחלק בין עורבים דבהא מיירי הגהות מיימוניות ובין שאר עופות המצויים בחצר דמיירי בסמ\"ק, ואידי ואידי מיירי קודם זמן הביעור כדעת הב\"ח.
ונמצינו למדים לפי שיטת הב\"ח ומ\"א וט\"ז ופרי חדש דעופות המצויים בחצר שלו וכן רפת בקר ולולין צריך לבדוק בליל י\"ד אם יש בהם ודאי חמץ, ואין לו להניחו שם עד שעת הביעור, עיין בט\"ז סי' תמ\"ה מבואר כן בהדיא. והטעם דחיישינן שמא ישכח בעת ההיא, שהרי מטעם זה תיקנו בדיקת כל החדרים בליל י\"ד בשעה שבני אדם מצויים בבתיהם, ומאי שנא רפת ולולין משאר כל החדרים, וכי מפני שיש בהם ודאי חמץ יפה כחם, ואפילו אם יודע היכן מקומו הרי דעתו שהבהמות יאכלוהו, ואסור לו להאכילם אא\"כ עומד עליהם לראות שלא יצניעו ולבער מה ששיירו כמ\"ש בטוש\"ע סימן תמ\"ג. ודוחק לחלק בין מאכילם לאוכלים מעצמם. ואף ששם מיירי בשעה ה', מכל מקום בזה אין סברא כלל לחלק בין שעה ה' לקודם. ועוד שהטוש\"ע הוציא זה מהרא\"ש ריש פרק כל שעה, וברא\"ש מבואר בהדיא דמלאחר הבדיקה ואילך דינא הכי, עיי\"ש במה שהוציא דין זה ממתניתין דקתני ומה שמשייר כו', ובהמה דומיא דחיה*.
[* וע\"ש בגמרא דבבהמה איכא ריעותא דמשיירא ובחיה איכא ריעותא דמצנעא, ועל זה תמהו התוספות והרא\"ש האיך שרי להאכיל לחיה המצנעת, ותירץ הרא\"ש דצריך לעמוד ולראות שלא תצניע, ובהמה מסתמא דומיא דחיה, וצריך גם כן לראות ולבער המשוייר דחיישינן שמא ישכח אח\"כ, דבשביל חשש זה הוה ס\"ד בגמ' דאסור להאכילה אף אם עומד עליה, לפי פי' הרא\"ש שם ע\"ש היטב.]
ואף אם נפרש לשון הגהות מיימוניות שבסי' תמ\"ה כפי' הלבוש דמיירי בחצר שלו, וכמ\"ש המ\"א בסי' תמ\"ה שכ\"מ בהגהות מיימוניות, וגם לא נחלוק בין עורבים לשאר עופות כמו שחילק המ\"א, אעפ\"כ אין לנו לפסוק כהגהות מיימוניות, לפי שהגהות מיימוניות ס\"ל כהתוס', שדרכו להמשך אחר התוס' בכל מקום כמ\"ש הב\"י בהקדמתו, והתוס' ר\"פ כל שעה חולקין עם הרא\"ש, ולפי דבריהם שרי להאכיל לחיה אע\"פ שאינו עומד עליה, וכל שכן לבהמה, ואנן קי\"ל כהרא\"ש, שכ\"פ הטוש\"ע סי' תמ\"ג:", + "נטילת העורבים כו' וגרירת העכברים כו'. אף שמדברי הב\"ח וט\"ז ופרי חדש לא משמע הכי, מכל מקום יש לסמוך בזה על המגן אברהם, כיון שבלאו הכי דעת רמ\"א ולבוש ועולת שבת ואלי' זוטא וחק יעקב להקל כשדעתו לילך ולראות*. ועוד שכך מבואר בהדיא בגמ' בשינויא בתרא. ואף דשינויא קמא חולק על זה, וכוותיה פסק הרמב\"ם פ\"ט מה' טומאת מת, היינו משום דבדאורייתא אזלינן לחומרא כשינוייא קמא, אבל כאן אינו אלא חשש דרבנן שמא ישכח לילך ולראותו בשעת הביעור, ובדברי סופרים הלך אחר המיקל כשינוייא בתרא דודאי גררוהו. ואף שבמ\"א לא הוזכר שילך ויראנו, יש לומר דהמ\"א מיירי כשביטלו או שרוצה עדיין לבטלו. ואיך שיהיה כוונת המ\"א, מכל מקום לענין דינא הדבר ברור כמ\"ש בפנים:
[* ולכן כתבתי בפנים ילך ויראנו, כדי לסמוך ע\"ד פוסקים הללו. ואפשר שגם המ\"א מודה לזה שלכתחילה אין לסמוך על החזקה כשאפשר לברר, כמו שיתבאר בסימן תל\"ז.]", + "ואפי' לכתחילה יכול להפיל עליו מפולת כו'. כ\"כ הפרי חדש סוס\"י תל\"ח, וכ\"מ בהדיא בגמרא בההיא דעושה את ביתו אוצר דקודם ל' יום מותר לכתחלה, ע\"ש ברש\"י ור\"ן, ומדאורייתא אין חילוק בין קודם ל' לתוך ל' כמבואר בב\"ח ומ\"א סי' תל\"ו ופשוט הוא. אלא שמדברי הט\"ז בסוף סימן זה לא משמע הכי. וצ\"ל לדבריו דאוצר אינו נקרא מטמין בידים כיון שאין כוונתו אלא לאצור הפירות ולא להטמין החמץ תחתיו, ואין הכי נמי אם יש חשש חימוץ באוצר עצמו כגון שאצר חיטים מחומצות אפילו קודם ל' אסור משום בל יטמין לדעת הט\"ז, כיון שכוונתו להטמין החמץ. וכ\"כ הט\"ז סי' תל\"ו סק\"ד בהדיא ע\"ש. וא\"כ לדידן דלא קיי\"ל כהט\"ז שם אלא כרמ\"א שאחריו נמשכו כל האחרונים, הכא נמי העיקר כהפרי חדש, דהא בהא תליא כמבואר ברש\"י ור\"ן:", + "חייב לשכור פועלים שיפקחו כו'. כן כתבו התוס' (הובא בב\"י) לענין אין בו ג' טפחים אף על פי שביטל, והוא הדין והוא הטעם ליש בו ולא ביטל, וכל שכן הוא לדעת הסמ\"ק וסיעתו שהרי יש כאן מצות ביעור דאורייתא.
והנה הטוש\"ע השמיטו חיוב זה גבי יש בו ולא ביטל, משום דאזדו לטעמייהו, שבסי' תל\"ח פסקו הטור וב\"י בעיא דככר בפי נחש לקולא אם ביטל*, וא\"כ י\"ל לדעת הטור דאפי' לא ביטל עדיין אם מצא קודם זמן איסורו יבטלנו ודיו, ולא דמי לחמץ בבור שנתבאר לעיל בשם הטור, משום דבממונו לא אטרחוהו רבנן כדאיתא בגמרא שם, וכמ\"ש התוספות שם שיש לתלות שהנחש יאכלנו. והכי נמי יש לתלות שהכלב יאכלנו אם אין בו ג' טפחים, והיינו לסמ\"ק וסיעתו דעיקר החשש הוא שמא יתגלה הגל ע\"י הכלב, ודמי ממש לככר בפי נחש. ולשיטת רש\"י ור\"ן יש לתלות שמא לא יתפקח הגל, הלכך לא אטרחוהו בממונו כמו גבי נחש, ומכל שכן ביש בו ג' טפחים דודאי יש לתלות לכ\"ע שלא יתפקח. ומשום הכי השמיטו הטוש\"ע חיוב זה. והתוס' ס\"ל דתיקו דאיסורא לחומרא.
[* ועיין שם ברש\"י ורמב\"ם דלא גרסי ואם תמצא לומר ודו\"ק.]
אי נמי יש לומר דלרש\"י ור\"ן הדבר קרוב שיתפקח הגל ואטרחוהו בממונו כמו בחמץ מגולה כמ\"ש התוס' שם, משא\"כ לסמ\"ק וסיעתו הדבר קרוב שיאכלנו הכלב, כמ\"ש התוספות דזהו ספק הרגיל, ואפי' מידי וודאי הוה ס\"ד בגמרא דמוציא, ולכך לא אטרחוהו בממונו כמו גבי נחש. והתוס' ס\"ל כשיטת רש\"י שהרי לא חלקו עליו, וטוש\"ע ס\"ל כסמ\"ק וסייעתו כמו שיתבאר בסי' תל\"ו.
ולענין דינא פשיטא דיש להקל כמשמעות הטוש\"ע, דבדברי סופרים הלך אחר המיקל, והיינו בביטל, אבל אם לא ביטל דיש כאן איסור דאורייתא לסמ\"ק וסיעתו פשיטא דחייב לשכור, דרבנן דוקא הוא דלא אטרחוהו בממונו אבל מדאורייתא אין לחלק בין גופו לממונו. ולפ\"ז אף לפי דעת החק יעקב בס\"ק י\"ט יש נפקא מינה בין חלוקי הדעות ודו\"ק:", + "יש להחמיר בשל תורה כו'. החק יעקב הסכים כן מטעם אחר ע\"ש. וכן דעת המ\"א, שכאן כתב שדעת המ\"מ כסמ\"ק, וכוונתו ע\"ד שכתב הפר\"ח בססי' תל\"ח לפרש דברי המ\"מ, ומוכרח הוא ע\"ש, והזכרתי למעלה. ושם בסוף סי' תל\"ח העתיק המ\"א לשון המ\"מ, מכלל דהכי ס\"ל. עי' במ\"ש בסי' תל\"ו שכן הוא גם דעת הטוש\"ע:", + "אינו צריך לבטלו כלל וכו'. עיין מ\"א. ובודאי אין כוונתו דאינו צריך לפקח הגל, דהא פשיטא מאי אית ליה למעבד כיון שאין בידו לפקחו, אלא ודאי כוונתו דאפילו לכתחלה אינו צריך לבטלו, וכן משמע להדיא בחק יעקב שלא העתיק דין זה בסקי\"ט, ששם פסק דחייב לפקח בגל, והוה ליה למימיר דבגל גדול אינו צריך לפקח, אלא העתיקו בסוף סק\"כ, אחר שהשלים כל דיני המפולת, מכלל דמילתא באפיה נפשה היא וקאי על כל דיני מפולת דלא שייכי בגל גדול, ונקט לא ביטלו משום שחיוב זה מוזכר בגמרא בהדיא, ואפילו הכי לא שייך חיוב זה בגל גדול. ואין לומר שכוונת החק יעקב דבגל גדול מותר לאחר הפסח, דאם כן למה כתב דין זה בשם המ\"א, הא במ\"א אין הזכרה מזה, ע\"ש שלאחר דין זה העתיק המ\"א מחלוקת הפוסקים בלאחר הפסח. ובר מן כל דין הדבר פשוט, כיון שאינו נקרא שלך א\"כ אין בידו לבטלו, ולמה יבטלנו בחנם, והרי גם הביטול אינו מועיל אלא משום דכיון שביטלו אינו נקרא שלך, כמ\"ש התוס' ורא\"ש ור\"ן וכן הוא הסכמת האחרונים עיין בפרי חדש ריש סי' תל\"א:", + "שמא כשיוציאנו כו'. ישייר מעט מאכילתו כו'. עי' בט\"ז סוף הסימן. ועיין במה שכתבתי לעיל גבי חורים שבקרקעית הבית:", + "חייב הוא לפקח הגל כו'. הנה החק יעקב חולק על העולת שבת, מטעם דרש\"י ור\"ן פירשו הא דצריך ביטול היינו משום גזירה שמא יתפקח הגל ובספק לא גזרינן ע\"ש. ולפ\"ז אין להקל אלא ביש עליו גובה ג' טפחים, דבהא פירשו רש\"י ור\"ן טעם הביטול משום גזרה, אבל אם אין עליו ג' טפחים לכ\"ע מדאורייתא צריך ביעור או ביטול, ובספק חמץ ה\"ל ספיקא דאורייתא כמ\"ש העולת שבת. ולסמ\"ק וסיעתו אף ביש עליו ג' טפחים אם לא ביטל ה\"ל ספק בל ימצא.
ומיהו היינו שנשתמש חמץ ודאי בחורין תוך ל' יום, דליכא אלא חד ספיקא לאפוקי מידי חזקת חמץ בגל זה, והיינו שמא ניטל בידי אדם קודם שנפל הכותל, או ע\"י כלבים וכיוצא בהם לאחר שנפל הכותל, או שמא אכלוהו, והני כולהו חד ספיקא נינהו (כמו שנתבאר לעיל בשם רמ\"א ומ\"א) שמא אין כאן חמץ כלל, ואינו מוציא מידי ודאי, והלכך מדאורייתא צריך ביטול או ביעור. אבל אם נשתמש קודם ל' יום, דיש ב' ספיקות כמ\"ש לעיל, והן מוציאים מידי ודאי לדעת רמ\"א בי\"ד סימן ק\"י, אלא דמדרבנן צריך בדיקה אפילו לכמה ספיקות כמו שנתבאר לעיל, ורבנן לא אטרחוהו להוציא ע\"י מרא וחצינא כמשמעות העולת שבת. אבל להאחרונים החולקים על רמ\"א ביו\"ד שם, אפשר דאין להקל אלא א\"כ יש להסתפק שמא יש עליו ג' טפחים, דאז יש ג' ספיקות והן מוציאים מידי ודאי להש\"ך שם. ואף שיש חולקין עליו, וגם להסמ\"ק וסיעתו אין מועיל כלום מן התורה מה שיש עליו גובה ג' טפחים. מ\"מ כיון שהרמב\"ם וראב\"ד ושאר גדולי הראשונים סוברים דספיקא דאורייתא לקולא מדאורייתא, וגם החולקים אפשר שמודים בספק ספיקא שיש לו חזקת איסור, שהספק השני אפשר שקל יותר מן התורה מן הספק ראשון שאין לו חזקת איסור, וגם משמעות החק יעקב נראה שחולק לגמרי על העולת שבת, אף באין עליו ג' טפחים, אף שאין טעמו מספיק לזה, הילכך בהצטרפות כל אלו חלוקי הדיעות הרואה יראה בעצמו שיש להקל בנשתמש קודם ל' יום וכמ\"ש בפנים:", + "אפי' באכילה כו'. כן הוא בירושלמי בהדיא, וכן הוא הסכמת רוב האחרונים, עיין בעולת שבת ואלי' זוטא, וכן פסק הפרי חדש ובעל חק יעקב בספרו תורת השלמים שאלה וי\"ו ולזה נתכוין גם כן בחק יעקב, ובדברי סופרים הלך אחר המיקל, ובפרט שהמה הרבים. ומה שחילק הט\"ז בזה, כעין זה חילק בתשובת הרשב\"א, הביאוהו האלי' זוטא והמ\"א בסי' תל\"ו ושם כתבתיה בפנים:", + "ואפי' תחת המטות כו'. עיין בכ\"מ בשם הר\"מ*. ומלשון הטור דגבי עצים ואבנים וכו' אין צריך לבדוק אלא צד החיצון וגבי נמוכה** כתב א\"צ לבדוק צדה הפנימי, משמע אבל תחתיה צריך לבדוק. ואף שאח\"כ כתב הטור ואפשר כו', אין ספיקו מוציא מידי ודאי של הכלבו והעולת שבת והמ\"א. ועיין בפרי חדש:
[*] דאם יש עצים ואבנים סדורים תחתיה פשיטא דא\"צ ואם אין עצים ואבנים פשיטא דצריך.
** ובמטה שאינה חוצצת מכותל לכותל אפילו היא גבוהה הדין כן.]", + "אבל תחת הספסלים כו'. עיין במ\"ש לעיל." + ], + [ + "כמנין חתיכות כו'. הרמב\"ם לא העתיק אלא טעם זה, לפי שיש נפקא מינה בין הטעמים, דלרבא אין צריך לשמרו אלא שלא תיטול חולדה בפניו*, ולרב מרי צריך לשמרו בענין שלא יחסר ממנו כלום אפילו שלא בפניו, והכי הלכתא:
[*דוקא אבל שלא בפניו לא חיישינן.]", + "הטילו חכמים כו'. באמת דלכאורה פשטא דמתני' משמע דעצה טובה קא משמע לן, ותקנתא קתני ולא דינא, דלמה יגזרו חכמים כן כיון שאין חוששין כלל שמא תגרר חולדה שלא בפניו וכל שכן בפניו, א\"כ בודאי לא יחסר לחמו. אבל מלשון הב\"ח ומ\"א סק\"ד מבואר בהדיא דאיסורא נמי איכא. וכ\"מ בהדיא בתוס' ריש פרק כל שעה וכל שכן שאסור ליתן לאכול כו', ואם מתני' עצה טובה קמ\"ל לא שייך לישנא דכל שכן מעצה טובה לאיסורא. והטעם הוא, דבאמת היה לנו לחוש שמא גררה חולדה שכן דרכה לגרר, אלא משום דאין לדבר סוף כדקתני במתני', והיינו משום דמעיר לעיר אי אפשר לתקן לכך גם מבית לבית לא הטריחוהו חכמים. ומהאי טעמא נמי לכתחלה לא היו מטריחים אותו לשמרו יפה שלא תגרר ממנו חולדה למקומות הבדוקים, שהרי חששא זו אי אפשר לתקן שמא תגרר מעיר לעיר, אלא לכך הטריחוהו חכמים שמא יתברר לו שגררה ויצטרך לבדוק (שלבדיקה זו יש סוף, שכשלא יתברר לו לא יצטרך לבדוק וגם לשמירה זו יש סוף) ושמא ישכח כו' וכמו שכתוב בפנים:", + "ומ\"מ תקנו חכמים שיוציא דברים הללו בפיו. כן הוא בב\"י בשם הירושלמי. והפרי חדש פסק כהאומרים דלא סגי בלב בלבד. ואף דאנן לא קיי\"ל הכי אלא כמ\"ש רמ\"א ומ\"א סי' תל\"ו דעיקר הביטול הוא בלב, היינו מדאורייתא, אבל מדרבנן לכתחלה צריך להוציא בשפתיו כמ\"ש הב\"י מהירושלמי (וע' בלבוש ואלי' זוטא סי' תל\"ו). וברש\"י דף ד' ע\"א וברי\"ף ורא\"ש סי' ט' משמע קצת שהיה נוסחתם כן בגמ' (כמ\"ש האליה זוטא שם). ולכל הפחות תקנת הגאונים היא, ושייך לומר תיקנו חכמים. ואין לומר דתקנתם היתה שיאמר בלבו (כמ\"ש הלבוש שם), דהא ברי\"ף ורא\"ש לא הוזכר כלל בלבו (עי' באלי' זוטא שם). וע' במ\"ש ברס\"י תל\"ז בפנים, שכן הוא גם כן דעת המ\"א שם:", + "ולמה נתקן כו'. ובסדר היום כתב שלא יבינו המזיקין כו', ולא העתקתיו משום דזה אמרו על המלאכים שאין נזקקין ללשון ארמי, עי' סי' נ\"ו וסימן ק\"א, אבל המזיקין עיקר לשונם הוא ארמי, כדאיתא בזהר הובא בב\"י סי' נ\"ו ע\"ש:" + ], + [ + "וקודם הבדיקה חייב לברך כו' אפילו אם כבר ביטל כו'. אף שהט\"ז מסתפק בזה אין ספיקו מוציא מידי ודאי של המ\"א והחק יעקב והלכך לא שייך כאן ספק ברכות להקל ועוד שהמה הרבים:", + "מטעמים ידועים כו'. עי' במ\"א סי' תמ\"ז ס\"ק מ\"ו ועי' במ\"ש בסי' תמ\"ו.
כתב החק יעקב מי שלא ביער חמצו ומת לאחר שהגיע זמן איסורו אין היורשים מחויבים לבערו מעיקר הדין*, עיין שם שהביא ראיה מהמפקיר עבדו ומת וכו' ואיסורא לבריה לא מורית, ואף ע\"ג דלית הלכתא כאמימר, מכל מקום התם היינו מדרבנן בעלמא כמ\"ש הרא\"ש שם, ודלא כדעת הרי\"ף שם. ולא העתקתי דבריו לפי שאין דמיונו עולה יפה כמו שיתבאר, והם שמות שוין וגופין מחולקין דוק ותשכח. ואף לפי דמיונו לא קיי\"ל הכי, שהרי הרשב\"א בחידושיו והב\"י ביו\"ד סי' רס\"ז כתבו כדעת הרי\"ף דאיסורא מוריש לבנו, וכן הוא בדרישה שם, וכן הוא שיטת הטוש\"ע שם, דמדאורייתא צריך גט שחרור ולא מדרבנן כדעת הרא\"ש. וכן בדין שבשל תורה הלך אחר המחמיר.
[* ומכל מקום טוב לבערו כיון שכבר נאסר בהנאה ולמה להם לקיימו, אך שאין לברך על הבדיקה וביעור כיון שאינן מחוייבים לבדוק ולבער החמץ שאינו שלהם.]
ולפי דעת החק יעקב הדין כן בכל שאר איסורי הנאה דאיסורא לא מורית, גם למ\"ש החק יעקב ועוד משום דחמץ אינו ברשותו כו'**, וזהו הפך הגמרא *** בקדושין דף י\"ז ע\"ב דאי ירושת הגר דאורייתא אסור לו ליטול מעות חליפי ע\"ז שביד (אחיו) הנכרי, לפי שמיד במיתת אביו זכה הוא בע\"ז מדין ירושה, ע\"ש בפירש\"י. ואין לדחות שהנכרי אביו היה מותר לו ליהנות מע\"ז ואינו מוזהר אלא לעבדה, שהרי בש\"ך לי\"ד סי' קמ\"ו פסק כן גם במומר שמת והניח בן ישראל ונכרי. ואין לומר דכוונת הש\"ך משום איסור רוצה בקיומו, חדא דאיסור זה לא נזכר כלל בדבריו ולא בטוש\"ע באותו סימן, ותו דלא הוה ליה למימר דירושת הגר דרבנן, דאפילו אם היה דאורייתא התירו לו להיות רוצה בקיומו של איסור כדי שלא יחזור לסורו, ובגמרא לא אמרו כן בפ\"ה דע\"ז, אלא בקידושין דף י\"ז ע\"ב, ומשום איסור חליפין ודו\"ק****.
[**] דהא דחמץ אינו ברשותו של אדם היינו משום דאסור לו ליהנות ממנו כמשמעות הגמרא פסחים דף ו' וכפי' רש\"י בב\"ק דף כ\"ט ע\"ש.
*** והביאוהו הרמב\"ם ור\"ש ורע\"ב לפסק הלכה בפרק ו' דדמאי ע\"ש.
**** ואין לומר דשאני חמץ שמוזהר עליו לבערו, הרי גם ע\"ז מוזהר עליה לבערה כמ\"ש הרמב\"ם וטוש\"ע סימן קמ\"ו. ועוד דמשמעות הגמרא ורש\"י דלא תלי אלא באיסור הנאה.]
ותו כיון דכל איסורי הנאה אינן הפקר גמור, א\"כ לא דמי כלל לעבד שהפקירו שאין לו בו שום צד ממון, לכך אינו יכול להוריש כי מה יוריש, אבל חמץ יש לו בו צד ממון, שאם עבר ומכרו מותר ליהנות מדמיו מן התורה. ומה שלא מצינו דמים לחמץ בפסח היינו משום דלכתחלה אסור למוכרו כמו שכתבו התוס' ריש פ\"ק דחולין, ולשיטת רש\"י שם משום דמדרבנן אסור למוכר עצמו, א\"כ לאו מידי חסריה, וכדפירש רש\"י בפסחים דף ל\"א סוף ע\"ב. אבל על כל פנים אינו הפקר גמור עד שכל הרוצה ליטול בעבירה יבא ויטול בעל כרחו של בעלים, דאם לא כן למה ליה לרש\"י למימר דלאו מידי חסריה תיפוק ליה דהפקרא הוא, וכל תרומה שהפקירה כהן ואכלה זר במזיד פשיטא דפטור מכלום. וכן מצינו בהדיא בפסחים דף ו' ע\"ב ולא מצי מבטיל ליה, משמע דאי הוה מצי הוה מועיל, ואי בלאו הכי נמי הפקר גמור הוא עד שאין בניו יכולין לירשו ואפ\"ה עשאו הכתוב כו' אם כן כשיפקירנו מה מועיל, אלא ע\"כ כשהוא הפקר גמור לא עשאו הכתוב כו', ועכשיו שאינו הפקר אלא שאין לו זכות בגופו מחמת שאסור לו ליהנות ממנו ולכך אינו יכול להפקירו, עשאו הכתוב כאלו הוא שלו לגמרי. וא\"כ לא דמי כלל לעבד שהפקירו הפקר גמור, ואפשר שבניו יורשים החמץ דירושה ממילא הוא וחיילא על כל מה ששם אביו נקרא עליו אף שאין לו זכות בגופו*****, אבל אינו יכול להפקירו ולמכרו וליתן במתנה כיון שאין לו שום זכות בגופו, אף שהוא שלו ואין אחר יכול להוציא מידו בעל כרחו כמו שנתבאר. וכדמשמע בהדיא בריש פרק ו' דכריתות דדוקא משום דמיאש מהשור כשנגמר דינו נעשה הפקר, אבל מחמת שהוא אסור בהנאה לא נפקע שם הבעלים ממנו, ודוקא כשהוזמו עדיו מועיל יאוש בעלים דנמצא למפרע היה מותר בהנאה ויכול להפקירו, אבל בחמץ שאין לו זכות בגופו אלא שעשאו הכתוב כו' לא מהני יאוש. וכן מצאתי בפ' הגוזל דף צ\"ח ע\"ב עיין שם ודו\"ק. וכן מצאתי בפרק מרובה דף ס\"ו ע\"ב כיון דמטא זמן איסורא ודאי מיאש כו' ואפילו הכי עשאו הכתוב כו'.
[***** ואין לומר דאיסורא לא ניחא ליה דליקני, דהא ירושה בעל כרחו חיילא, ואף אם אומר איני חפץ בה לא אמר כלום, אלא א\"כ אומר לאשתו בעודה ארוסה וכמ\"ש בטוש\"ע אה\"ע סימן צ\"ב, ע\"ש בב\"י לדעת הרמב\"ן ורשב\"א ורא\"ש ומ\"מ.]
ועוד דלפי דעת החק יעקב ישראל שהיה לו ע\"ז ומת יועיל לו ביטול, דאיסורא לא מורית לבריה, וכיון דמית פקע איסורא דישראל ונעשית ע\"ז של הפקר ויבטלנה נכרי קודם שיזכו בה היורשים, ולא אשתמיט חד מהפוסקים לפלוגי בהכי, ואדרבה איפכא יש לדקדק ממ\"ש הב\"י בי\"ד ריש סימן קמ\"ו והש\"ך שם.
וליכא לדמויי לטובת הנאה דאיכא למ\"ד דאינה ממון להורישם לבניו, דהתם גוף המעשר אינו שלו כלל, אבל הכא גוף החמץ שלו אלא שאין לו זכות ליהנות ממנו.
ולפי דעת החק יעקב מי שהיה לו אחד מאיסורי הנאה הצריכים ביעור ומת ובא אחר וביערו אין חייב ליתן עשרה זהובים לבנו (חסר איזו שיטות בהעתק מחמת שנטשטש גוף הכתב):" + ], + [ + "לעיר אחרת כו'. לרבותא, דאפילו יכנס בבית בעיר אחרת כשיגיע הפסח ושם יקיים מצות ביעור אפילו הכי חייב לבדוק כשיוצא מביתו, דדוקא ביוצא מבית הנכרי הוא דפטרי ליה הטוש\"ע, והיינו דוקא כשהנכרי נכנס לביתו קודם הפסח כמ\"ש המ\"א שם, ועיין במה שכתבתי שם. והחק יעקב סוף סימן זה מחלק בהדיא בין ביתו לבית הנכרי והוא פשוט ומה שנקטו הגמרא והפוסקים מפרש ויוצא בשיירא כבר תירץ החק יעקב בס\"ק י\"ב ועי' בפרי חדש:", + "ומיד אחר כו'. כך פסק המ\"א. ואף שהחק יעקב חולק עליו אין שומעין לו נגד דעת הטוש\"ע ורמ\"א שדבריהם מבוארים להדיא כדעת המ\"א, דמדהגיה רמ\"א על קודם ל' יום וכשמגיע פסח יבטלנו, מכלל דבתוך ל' אינו מבטל כשיגיע הפסח אלא עכשיו מיד אחר הבדיקה. ומ\"ש החק יעקב דרמ\"א ארישא נמי קאי, מה יענה על לשון הטור שכתב הסיפא קודם הרישא, וכתב ג\"כ כלשון רמ\"א, מזה נראה שבמתכוין דקדקו הטור והרמ\"א לכתוב דין זה בקודם ל' דוקא. ויותר מזה מבואר בהדיא בטור (וש\"ע סעיף ב') שכתבו ואם הוא בתוך ל' צריך לבער ואם בדעתו לחזור אפילו מראש השנה צריך לבער ואם שכח ולא בדק יבטל כשיגיע הפסח עכ\"ל, משמע בהדיא דאם לא שכח היה מבטל בשעת הבדיקה. ועוד שהרי בסי' תל\"ד מוסכם מכל הראשונים והאחרונים שאף עכשיו שיש לנו מנהג קבוע לבטל ביום בסוף ה' אף על פי כן חייבים אנו לבטל מיד אחר הבדיקה. שאין לנו לחוש לשכחה הואיל והוא עסוק בבדיקה כדאיתא בגמרא, מה שאין כן ביום יש לחוש שמא ישהה מעט ותגיע לשש כמ\"ש המ\"א שם, או מטעם שכתב הט\"ז, או מטעם שכתב שם הב\"י בשם סמ\"ק, וכל זה שייך כאן אם יסמוך על הביטול שיבטל בשעה שיבער החמץ שיאכל ממנו בערב פסח שהרי בליל י\"ד לא יבדוק כלל בספינה ובשיירא שכל החמץ שיש עמו ידוע הוא לו ויבערנו בסוף ה', וכן הכיסים ובתי ידים של הבגדים א\"צ לבודקם בליל י\"ד לדעת החק יעקב בסוף סימן תל\"ג אלא ביום בשעת הביעור, וכבר נתבאר שאין לסמוך על ביטול שביום. ומ\"ש החק יעקב כיון דזמן הבדיקה כו', זו מנין לו, דרש\"י פירש בהדיא דמחמת שעוסק בבדיקתו יזכור, ובסמוך פירש דאיכא זכרון טובא שהרי עסוק בשריפתו עכ\"ל, משמע דאם לא היה עסוק שאין לו חמץ לשרוף יוכל לבא לידי שכחה אף שהוא זמן ביעור. וכך כתב מהרי\"ו בהדיא בסי' קצ\"ג, הביאו החק יעקב בסוף סי' תל\"ב ע\"ש. ובהדיא כתב הרמ\"א בהג\"ה סעיף ב' אשתו תבדוק כו' דלמא ישכח כו', אלמא דחיישינן לשכחה, דלא כחק יעקב. והחק יעקב עצמו פירש שם דחיובא הוא. ומ\"ש הש\"ע בסוף סי' תל\"ד טוב כו', היינו משום דבאמת אין מועיל כל כך כו', עיין במ\"א, ועיין במה שכתבתי לקמן:", + "שום אדם כו'. עיין בט\"ז. ואף שיש לומר דאיסורא לא ניחא ליה דליקני, מ\"מ לדינא אין לנו לזוז מדבריו ז\"ל, ובפרט שיש לקיים דין זה מטעם אחר, ואין להאריך. ואין להקשות על הט\"ז, דאם לא יסגור ויוכל אדם להכניס לשם א\"כ ה\"ל חצר שאינה משתמרת, ואינה קונה לו אלא א\"כ עומד אצלה כדאמרינן בפ\"ק דב\"מ, די\"ל כיון שאותו אדם מפקירו הוה ליה כדעת אחרת מקנה אותו, ולא בעי חצר משתמרת לדעת הנמוקי יוסף שם, והובא בדרכי משה סי' רס\"ח לפסק הלכה. ואף לדעת התוס' שם, יש לומר דכאן הוה כמתנה כמ\"ש הפרי חדש בסוף סי' תל\"ו ע\"ש. ולא העתקתי כן שם בפנים, לפי ששם מיירי בנכרי, ובמה נקנית לו המתנה, הלא אין חצר לנכרי כמו שיתבאר בסי' תמ\"ח ע\"ש:", + "וימנה אותו כו'. כך פסק המ\"א, ויש לפסוק כדבריו. ואף שבמקצת שאר אחרונים לא משמע הכי, שהרי מה שהש\"ע פסק בסי' תל\"ד דיכול לבטל ע\"י שליח היינו מטעם המבואר בב\"י בשם הר\"ן דבגילוי דעתא סגי ע\"ש, וא\"כ כשלא צוה לבדוק ולבטל, שאין כאן גילוי דעת, אף שמסתמא ניחא ליה, אין זה כלום, שהרי כל אדם מסתמא ניחא ליה שיבוטל חמצו קודם הפסח כדי שלא יעבור עליו בבל יראה ובל ימצא, ואעפ\"כ אם לא ביטלו בפירוש בפיו או בלבו עובר עליו. ואף שכאן בטלו בני ביתו אין זה כלום, כיון שאין החמץ שלהם, והוא לא גילה להם דעתו בפירוש שיבטלו*. וזהו כוונת המ\"א בסוף סי' תל\"ד שכתב שאין מועיל כו', דהתם מיירי שלא צוה לה הבעל כמ\"ש המ\"א בסי' זה ס\"ק י\"ד דשני הדינים ממקור אחד הן, ולדבר אחד נתכוונו. וכן מצאתי בהדיא ג\"כ בפרי חדש ולכן כתבתי בפנים טוב כו' ודו\"ק.
[* ולא קיי\"ל כמ\"ש הט\"ז והחק יעקב סימן תל\"ד דמסתמא זיכה לו חמצו כו', דלפי זה אין צריך לומר חמצו של פלוני כו' שהרי שלו הוא כמ\"ש הט\"ז שם, ואנן לא קיי\"ל הכי אלא כמ\"ש רמ\"א שם שאחריו נמשכו שאר האחרונים, וכן כתב החק יעקב עצמו שם בשם שיבולי לקט ע\"ש. ובלאו הכי דבריהם צריך עיון, דבאמירה בלבד לא קנה שליח את החמץ עד שיזכה בו באחד מדרכי הקנין, כמ\"ש בסימן תמ\"א ותמ\"ח, ולא דמי לקדושין שהמעות בידו הן ומיד שמחלה לו זכה בהן דמחילה אין צריך קנין.]
אך את זה צריך עיון, אם צוה לבדוק ולא הזכיר ביטול, אם ביטולו מועיל מעיקר הדין לפי דעת הר\"ן וב\"י, ומסתברא דמועיל, דמה שגילה דעתו על הבדיקה נקרא גילוי דעת גם על הביטול, דכיון שצוה לבדוק הרי גילה דעתו שאינו חפץ בו כלל והוא קרוב לביטול גמור, כמ\"ש הרמב\"ם בהדיא בפ' י\"א מה' ברכות ע\"ש. וכיון שביטולו מועיל חייב לבטל מעיקר הדין, שהרי בעה\"ב נתחייב לבטל קודם יציאתו וחייבים אנשי ביתו לפוטרו מחיובו, כמ\"ש החק יעקב בסוף ס\"ק י\"ד מחוייבת כו' ע\"ש:", + "במה דברים אמורים באותן כו'. זה פשוט לדעת המ\"א שמדבריו משמע בהדיא דבמדאורייתא אין לחלק בין תוך למ\"ד לקודם ל'. ועיין בפרי חדש סי' תל\"א, ובמ\"ש בסי' תל\"ג. ועיין בכללי ההוראה:", + "יש לחוש כו'. כן הבינו הר\"ן וכל האחרונים בפירוש הירושלמי, וכן פסקו הכל בו והב\"ח והעולת שבת והמ\"א, וכ\"כ בתשובה להרמב\"ן בסי' קס\"ח הביאה הב\"י סימן תס\"ז ע\"ש שכתב ואפשר שיהיה צריך לבערו כו'. ועיין במ\"א סק\"ח.
והנה הר\"ן דחה הירושלמי זה מהלכה, ואחריו נמשכו האליה זוטא והפרי חדש והחק יעקב וכך כתב בדרכי משה. ועיין בר\"ן הביאו הב\"י שכתב הטעם לפי שעשאוהו כחמץ שנפלה עליו מפולת דסגי בביטול בעלמא עכ\"ל, וכוונתו דאף דבדאורייתא אין לחלק בין תוך שלשים לקודם, מכל מקום כאן אין דאורייתא לפי שעשאוהו כחמץ שנפלה עליו מפולת שהוא מבוער לגמרי מן התורה לשיטת הר\"ן, כמ\"ש בסי' תל\"ג, אבל לשיטת סמ\"ק וסיעתו דאינו כמבוער מדאורייתא, אין לומר דאפילו הכי קודם ל' אוקמוהו אדאורייתא, דסגי בביטול אפילו לחמץ ידוע, דא\"כ למה ליה להר\"ן לפרש לפי שעשאוהו כו', אלא ודאי דהעיקר כהמ\"א דבדאורייתא אין לחלק בין תוך ל' לקודם אף לאחר שביטלו, וכמ\"ש בפנים. וכיון דגבי מפולת קיי\"ל להחמיר כסמ\"ק וסיעתו, הוא הדין והוא הטעם בנידון דידן.
ובפרט שדעת הטוש\"ע בסימן תמ\"ג סעיף ב' נראה כמסכים לדעת הב\"ח ומ\"א וסיעתם, שהרי לשיטת הר\"ן מי שיש לו חמץ בפסח בעיר אחרת אינו עובר עליו מן התורה שהוא כמבוער אצלו. ודוחק גדול לומר דהטוש\"ע מיירי כשיצא המפקיד מכאן בתוך ל', ומחויב לבערו שלא יעבור עליו המפקיד מדרבנן, שדרך הפוסקים האחרונים לפרש ולא לסתום כולי האי. ולהר\"ן יש לומר דעובדא דיוחנן חקוקאה מיירי אף קודם ל', והצריכו למכרו כדי שלא יאסר בהנאה, דלאחר הפסח ודאי אסור אף שלא עבר עליו כלום אפי' מד\"ס, דלא עדיף ממי שהניח חמצו ברשות הרבים והפקירו קודם הפסח שהוא אסור בהנאה לאחר הפסח, כדאיתא בירושלמי לפי פירוש האמיתי של המ\"א והפרי חדש וכמו שיתבאר בסי' תמ\"ח ע\"ש. אבל דעת הטוש\"ע והאחרונים בסימן תמ\"ג נראה בעליל שמסכמת לדעת הירושלמי והכל בו והב\"ח והעולת שבת והמ\"א.
ומכל מקום כיון דמידי דרבנן הוא, ודעת הטור וד\"מ בסי' זה והר\"ן ולבוש ואלי' זוטא ופרי חדש וחק יעקב להקל, יש לסמוך על דבריהם בדיעבד, אפי' אין שם שעת הדחק, וכ\"כ המ\"א בסק\"ח לענין אוצר, וה\"ה למפרש ויוצא בשיירא, דכי הדדי נינהו בכל מילייהו כמשמעות הגמרא וכל הפוסקים:", + "אפילו יוצא בתוך כו'.", + "כדין שאר כו'. כך כתב בהגהות סמ\"ק וכך פסק הט\"ז. ואף שהר\"ן והש\"ע חולקין על זה, וכן מצאתי בירושלמי מ\"מ לענין פסק הדין בלאו הכי יש להחמיר כהרמב\"ם וסיעתו, כי כן משמעות הש\"ע שהביא דעה ראשונה בסתם. משמע אפילו ביטל, דלא כאליה זוטא. וכך פסק הפרי חדש, והביא ראיה מהירושלמי. וכך כתב הא\"ז. אלא כיון דמידי דרבנן הוא יש לסמוך בשעת הדחק על המקילין, ובשעת הדחק יש לסמוך על הגהות סמ\"ק וט\"ז דמקילי טפי, דבדרבנן הלך אחר המיקל בשעת הדחק אפילו ביחיד נגד רבים, עיין בכללי ההוראה:", + "בשעה שנפלה כו'. כן הוא באליה זוטא, וכן משמע בחק יעקב בשם הרשב\"א, אבל במ\"א בשם הרשב\"א לא משמע קצת הכי. ובאמת שלשון תשובת הרשב\"א יש לדחוק ולפרשו בשני פנים, ואפשר דרשב\"א גופיה לא פשיטא ליה מילתא, כדמשמע בהדיא מלשונו, ולרווחא דמלתא נקט ב' חילוקים. והילכך יש לנו לפסוק כמ\"ש הט\"ז בסוף סי' תל\"ג וכמ\"ש בפנים:", + "והנכרי יכנס כו'.", + "וכל זה כו'. מדברי החק יעקב מבואר שדעת המ\"א להחמיר אפי' כשידור בבית בפסח, שהרי החק יעקב העמיד דבריו בנכנס לבית בפסח וכתב שזהו דלא כמ\"א. ובודאי שכן הוא דעת המ\"א, שהרי המ\"א העמיד דבריו כי\"א שהביא רמ\"א, ולדבריהם אין לחלק כלל בין ידור בבית ללא ידור, דלדידהו סבירא להו דמצות ביעור אינה חובת הגוף אלא א\"כ כשמגיע הפסח יש לו בית וחמץ בתוכו, עי' בט\"ז ובפר\"ח, ורמ\"א הוציא דבריו מהטור שכתב בזה הלשון ונ\"ל שא\"צ לבדוק כיון שהנכרי נכנס לביתו* אף אם נשאר לישראל חמץ ודאי מתייאש ממנו ואין לך הפקר גדול מזה עכ\"ל, מבואר מזה דאם אין הנכרי נכנס אינו הפקר גדול. וכן מצאתי בהדיא ג\"כ בסוף דברי הפרי חדש ע\"ש. וזהו פשוט דכשאינו הפקר גדול אף שיקיים מצות ביעור בבית אחר אינו כלום, שהרי חמץ זה עובר עליו בבל יראה מדברי סופרים שגזרו שאין ביטול והפקר מועיל כלום לחמץ, כמ\"ש הב\"י ולבוש. וכיון שהטור ורמ\"א ופרי חדש מסכימים לדעה ראשונה הכי נקטינן, דלא כחק יעקב:
[* והיינו קודם הפסח דלאחר הפסח אין כניסתו מועלת כלום.]" + ], + [ + "וקנאו כו'. כך פסק הרב בית יוסף בש\"ע, וחזר בו ממה שכתב בכסף משנה, וגם רמ\"א לא הגיה עליו כלום משמע דהכי ס\"ל, וכן מצאתי בדרכי משה, וגם הט\"ז ומגן אברהם לא חלקו על הש\"ע משמע דהכי סבירא להו, וכן כתב המ\"מ בשם המפרשים. ומ\"ש החק יעקב דראוי להחמיר כו' זה אינו, דלא שייך כאן חומרא כלל דהא קולא לזה היא חומרא לזה ומה ראית להחמיר על השוכר יותר מעל המשכיר. ואם כוונת החק יעקב כשאין המשכיר בעיר או שאינו רוצה לבדוק, בלאו הכי על השוכר לבדוק, כמשמעות הגמרא וכל הפוסקים וטוש\"ע סעיף ב' וסעיף ג'. ואפילו אם נאמר דכשאין השוכר נכנס לדור בבית עד לאחר הפסח א\"צ לבדוק, כשחל על המשכיר לבדוק ולא בדקו, מלבד שאין דבר זה מסתבר כלל מחמת כמה טעמים, אלא שאף אם יהיה כן אין לנו להחמיר נגד פסק הש\"ע והסכמת רמ\"א והט\"ז ומ\"א שלא חלקו על הש\"ע. ובר מן כל דין קיי\"ל בדברי סופרים הלך אחר המיקל:", + "והפקיד כו'. כך פסק הפרי חדש. ואף החק יעקב שלא כתב כך, היינו לפי שלא תפס במושלם שיטת הר\"ן וסיעתו, ואינו חושש לה אלא להחמיר כנראה בלשונו בס\"ק א', אבל לדידן הנמשכין אחר פסקי הש\"ע והאחרונים שהסכימו לפסוק כשיטת הר\"ן, פשיטא דמשום שהפקידו לא פקע חיוביה מיניה, דזה לשון הר\"ן ועדיין הבית מעוכב אצלו כו' ובידו להיות נכנס ויוצא על השוכר לבדוק עכ\"ל, והכא נמי בידו ליטול המפתח ולהיות נכנס ויוצא, ואין הבית מעוכב אצל המשכיר כלל שהרי כבר מסר לו המפתח ולא ביקש ממנו שיחזירנו לו. ואף בעל משפטי שמואל לא כתב כך אלא לשיטת התוס' שלא קנאו עדיין, אבל אם כבר קנאו אפשר דכ\"ע מודו שעליו לבדוק. ועכ\"פ להר\"ן וסיעתו עליו לבדוק, וכבר נתבאר דהכי קיי\"ל:", + "כתקנת חכמים וגם המשכיר כו'. משמעות כל הפוסקים דמי שיבדוק הוא יבטל, כתקנת חז\"ל שתקנו לבטל תיכף ומיד אחר בדיקה, כדי שלא ישכח כיון שהוא עסוק בבדיקה בודאי יזכור כדפירש\"י דף [ו']. וכן מצאתי בהדיא בתוס' שכתבו אין לפרש כיון דחמצו דידיה ואין אדם יכול לבטלו אלא הוא עליו לבדוק כו' ע\"ש. וגם במסקנתם סברא זו קיימת, ומה שבי\"ג אינו צריך לבדוק היינו משום דהשוכר יכול לבטל כמ\"ש האחרונים. שאם היתה כוונת התוספות להוכיח דסברא זו ליתא, א\"כ משמע דלא ס\"ל דהשוכר יכול לבטלו, אלא ודאי דהא דבי\"ג אינו צריך היינו משום שהשוכר יכול לבטל, וא\"כ סברתם קיימת. אלא דכאן גם המשכיר יכול לבטל כמו שהוכיחו התוס', והסכימו לזה האחרונים. וזו היא כוונת המ\"א בסק\"ג דגם המשכיר יכול לבטל וכ\"מ בתוס' עכ\"ל. ור\"ל דאם לא כן היכן מצינו שהמשכיר יבדוק, הלא הוא כבר הפקיר חמצו וזכה בו השוכר ועכשיו אין המשכיר יכול לבטלו אלא השוכר חייב לבטלו, ומשיבטל הוא יבדוק כמו שכתבו התוס', אלא ע\"כ דגם המשכיר חייב לחזור ולבטל בפירוש, כתיקון חכמים שתקנו להוציא הביטול בפה, כמ\"ש בסי' תל\"ד, וכיון ששניהם חייבים לבטל לכן הדבר תלוי במסירת המפתח. זו היא כוונת המ\"א. ואף שיש לדחות, מ\"מ יש לפסוק כדבריו, כיון שגם החק יעקב לא חלק עליו בבירור ע\"ש:", + "בין בממונו כו'. עיין מגן אברהם. וכוונתו דלא תקשי ממ\"ש בסימן י\"ד גבי טלית שצריך לקפלה, ועל זה תירץ דהפסד הבא אחר עשיית המצוה לא ניחא ליה. ועיין בפרי חדש שהעלה לחלק בין הפסד מועט להפסד מרובה. ולהלכה אין לנו נפקא מינה מזה, דבלאו הכי לענין איסורא קיימא לן להחמיר כי\"א שהביא רמ\"א סימן (כ\"ג) [זה ס\"ג], שהסכים בדרכי משה, והוא סברת הרמב\"ן ומגיד משנה ור\"ן בשם אחרים. ולענין ממונא צריך לדקדק בדין זה, דכיון שיש חלוקי דיעות יכול המוחזק לומר קים לי וצריך עיון:" + ], + [ + "ומכל מקום אין צריך כו'. עי' בחק יעקב מ\"ש דמהרמב\"ם לא משמע הכי, היינו משום דלשיטתיה אזיל דבספק עאל פסק דצריך לחזור ולבדוק ע\"ש בפ\"ב, אבל הטור חולק על זה, ע\"ש בסי' תל\"ט דפסק דאין צריך לבדוק, וכן פירש רש\"י ע\"ש דף י' ע\"א. ומ\"ש החק יעקב דכן מצא בגמרא כו', כבר פירש\"י שם שהבאתיו לכאן כו', ואדרבה מהגמרא יש לדקדק להיפך כמ\"ש הפרי חדש סי' תל\"ט. והב\"ח עצמו בסי' תל\"ט פסק דספק עאל א\"צ לבדוק. ומה שחילק החק יעקב בדברים המבודים מן הלב ורצה לומר דספק עאל צריך בדיקה וחצר שאני מפני שאינו בדוק תולין החמץ בו כמו בשני בתים כו', כל הרואה בגמרא יבין שאינו כן דא\"כ לא דמי כלל לבקעה. ומ\"ש עוד דבחצר י\"ל שגררו לרשות הרבים כו' ע\"ש, הכי נמי יש לומר בנידון דידן וכמ\"ש בפנים ע\"ש. ומ\"ש עוד דבחצר יטלוהו העורבים כו', זה אינו שהרי אפי' בככר גדול א\"צ לבדוק אם ביטל לדעת הטור. ודעת רמ\"א שם לפסוק כדעת הטור, ע\"ש בדרכי משה, וכך פסק הפרי חדש שם. והכי נקטינן שבדברי סופרים הלך אחר המיקל, ובפרט שכן דעת המ\"א:", + "כזית כו'. החק יעקב בשם העולת שבת פסק בפשיטות דבפחות מכזית אינו צריך. ובאמת שהעולת שבת סיים דצריך עיון לדינא, ובאמת צריך עיון מנא ליה לרמב\"ם לחלק, וגם נושאי כליו לא ראו מקום כבודו של חילוק זה, ולמה לא חילק כן בשאר בעייא דסליקו באם תמצא לומר, ולכך לא העתקתי כן בביאור:", + "קודם ל' כו'. כ\"מ בהדיא במ\"א סי' תל\"ו סק\"ח דאי לאו דסמכינן איש אומרים הוה צריך לפנות הבור ולהוציא החמץ מקרקעיתו." + ], + [ + "שיש לתלות כו'. עיין בחק יעקב שכן הוא דעת הרמב\"ם ושו\"ע, וכך פסק הט\"ז. עיין שם בסוף סק\"ב שכתב והרמב\"ם לא הביא מזה החילוק כו', משמע דאפילו בביטל מחמירינן, ופשוט הוא, כיון דלא חשיב ספק ספיקא א\"כ אפי' ביטל נמי לא, להרמב\"ם דמחמיר בספק אחד, ואי בככר קטן חשוב ספק ספיקא אם ביטל אפילו ככר גדול נמי, כמ\"ש הט\"ז, אלא ודאי דלא חשיב כלל ספק ספיקא אפי' ביטל, ומטעם שנתבאר בפנים, והוא מהפרי חדש. וברייתא דרפת ולולין מפרש הרמב\"ם משום דאין דרך להכניס חמץ לשם, כמבואר בלשונו בפ\"ב ה\"ו אלא א\"כ הכניס כו' שסתמן שמכניסין כו' ע\"ש, ועי' במ\"ש בסי' תל\"ג בפנים. וכיון שדעת הרמב\"ם ומגיד משנה והב\"י בש\"ע והט\"ז להחמיר אפילו ביטל, יש לחוש לדבריהם אם לא ביטל, דהוה ספיקא דאורייתא. ואפשר שגם רמ\"א אינו מיקל אלא א\"כ ביטל, וכן משמע בתחלת דברי הט\"ז ע\"ש:" + ], + [ + "שלא מדעתו כו'. זהו פשוט וברור לדעת הרא\"ש, וכסף משנה ריש פרק ד', שכתבו הטעם משום דהוה כמונח בביתו כיון שהשאיל לו כו'. ואף שהט\"ז חולק על זה, ולפי שיטתו עובר בכל גווני. מ\"מ אנן לא קיי\"ל כשיטתו, שהרי לשיטתו כל שגוף החמץ אינו שלו אינו עובר עליו אלא א\"כ הוא בביתו ממש, דלית ליה סברת הרא\"ש הנ\"ל, כמבואר בדבריו, ולפי זה לא הוה לן למיסר כשחזר הישראל והפקיד ביד נכרי את החמץ המופקד אצלו מנכרי כיון שגוף החמץ אינו שלו, ור' ישעיה אחרון ז\"ל ורמ\"א ושאר כל האחרונים הסכימו לאסור. ואין לומר דמדרבנן אסור, דמנא לן לחדש מדעתינו גזירה שלא נמצאת בתלמוד. דההיא דפרק כל שעה, דאייתי מינה הר\"ן ז\"ל למיסר מדרבנן לפי שיטתו, מיירי כשגוף החמץ של ישראל, דלשיטת הט\"ז איכא בהא איסורא דאורייתא (וכן הוא לפי שיטת הרא\"ש). וכן מוכח דעת הב\"י בשם הסמ\"ג והג\"מ והרבינו ירוחם וטור ושו\"ע סי' תל\"ד שכתבו לומר דאיכא ברשותי, כדי לכלול החמץ שיש לו במקומות אחרים, ולהט\"ז אף ברשותי לא היה לנו לומר כדי לכלול החמץ שברשות אחרים, אלא ודאי שמה שעובר על חמצו שברשות אחרים היינו משום דהשאילו לו כו' כמ\"ש הרא\"ש והכ\"מ, וא\"כ הוא נכלל במה שאמר ברשותי כמ\"ש הפר\"ח בסוף סימן זה ע\"ש:", + "ומ\"מ מדברי סופרים כו'. כך כתב הר\"ן לפי שיטתו, וכן הסכים הפרי חדש, וכן תראה שהסכים המ\"א בסוף סי' תמ\"ז. וכן מוכרח דעת כל האחרונים בסי' תמ\"א סעיף א', דאף שהגיע זמנו קודם הפסח אם לא אמר לו מעכשיו אסור בהנאה לאחר הפסח, אף שהוא גזל ביד הנכרי, דאסמכתא לא קניא בדינינו ובדיניהם קניא, וא\"כ אין הנכרי מתכוין להקנות מקום להישראל. וכן מוכח בהדיא במשנה פרק ט' בבבא קמא דחמץ של גזל אסור בהנאה לאחר הפסח. ולמאן דאמר בירושלמי (עי' בחק יעקב) דחמץ של א\"י שהאחריות על הישראל מותר בהנאה, ע\"כ צ\"ל דהא דחמץ הגזול אסור היינו משום דהנגזל עבר עליו, אף שהיה אנוס, וכמ\"ש בעל חק יעקב בספרו תורת השלמים סימן ו', והגזלן לא השאיל מקום להנגזל, אלא ע\"כ צריך לומר דהיינו מדרבנן כמ\"ש הר\"ן:", + "להתגרות כו'. עיין במ\"ש בסי' תמ\"ח.", + "במעמד הנכרי כו'. כך כתב הב\"ח. וכן מצאתי בהדיא בספר המאור פ\"ב. וכן מצאתי בהדיא במגיד משנה בשם בעל העיטור והרמב\"ן ושאר מפרשים דאף שעשה לו מחיצה לא סגי אם לא ייחד לו בית, ועל כרחך הוא מטעם שכתב הב\"ח. דלא כפרי חדש שחלק עליו בזה. וכן מצאתי בהדיא בטור שכתב דאם לא קיבל עליו אחריות צריך שיעשה מחיצה כו', ולהפרי חדש וט\"ז אף כשקיבל עליו אחריות סגי במחיצה. וכן משמע בט\"ז בסוף דבריו דאם לא כן אין הבנה לדבריו ודו\"ק:", + "נטל הישראל כו'. כך כתב רמ\"א בשם ר' ישעי' אחרון ז\"ל, והסכימו לזה שאר כל האחרונים, ומשמע מדבריהם דאפילו בדיעבד אסור בזה. אע\"ג דבדיעבד סמכינן על רבינו תם וסיעתו דמהני ייחד לו בית, כמ\"ש החק יעקב בשם אחרונים, מ\"מ בזה גם ר\"ת מודה, כיון שהוא בעצמו הפקידו ביד הנכרי הרי הוא מסור בידו לפנותו למקום אחר, דגרע מייחד לו בית שאינו מסור לו שהרי אותה זוית מסורה לנכרי כדפירש\"י. דלא כפרי חדש שכתב בפשיטות בלי שום ראיה דלר\"ת וסיעתו שרי בהא, וזה אינו, שהרי הריא\"ז שממנו מוצא דין זה סבירא ליה כר\"ת וסיעתו בייחד לו בית, ואפ\"ה אוסר בזה, אלא ודאי דהעיקר כדמשמע מכל האחרונים. וכיון שכן שוב אין סברא כלל להקל בדין זה בייחד לו בית, סוף סוף עכשיו הוא מסור בידו לפנותו ממקום שהוא מונח שם.
וגם אותה זוית שייחד לו אינה קנויה להנכרי, רק שהיא מסורה לו, שהרי שכירות קרקע אינה נקנית לא\"י בחזקה, אף למאן דאמר שנקנית בכסף, כמבואר בב\"י ח\"מ סוף סי' קצ\"ב מחודשין [ט]\"ו. וה\"ה לשאילת קרקע שהן שוים בזה, כמבואר שם ובטוש\"ע סי' קצ\"ה סעיף ט'. ועי' בט\"ז שם סי' קצ\"ד ס\"א בהג\"ה, וכך פסק הש\"ך שם בשם הב\"ח, וא\"כ הישראל יכול לחזור בו. אלא שכל זמן שלא חזר בו נקרא אינו מצוי בידך, כיון שכבר מסרה להנכרי. אבל כשחזר בו ומטלטלו מזוית זו לבית הנכרי, מעתה הוא מסור בידו לטלטלו לכל מקום שירצה, והיינו מצוי בידך דאמרינן בגמרא. שאף שר\"ת וסיעתו פירשו דהרי זה דומה למקבל עליו אחריות על חמצו של נכרי בבית הנכרי אעפ\"כ אין צריך שיקנה הנכרי את מקומו בקנין גמור, שלא הזכירו שיתן לו כסף, וכ\"כ בהדיא הריא\"ז ע\"ש. ואף קנין סודר לא הזכירו, ועי' בש\"ך בח\"מ סי' קכ\"ג שהכריע דאין נכרי קונה בקנין סודר, ובפרט לשיטת התוס' דשכירות ושאילת קרקע אין נקנה בקנין סודר כמ\"ש הש\"ך בסי' קצ\"ה סק\"י. אם כן לא משכחת לה קנייה לנכרי בשכירות ושאילת קרקע להב\"ח והש\"ך וט\"ז, החולקים על מ\"ש רמ\"א שם בסי' קצ\"ד סעיף א' בהג\"ה, אלא ודאי כדאמרן. וכ\"מ בהדיא בספר המאור בפ\"ק ע\"ש:", + "לשמור בחנם כו'. הנה החק יעקב כתב להקל בזה, משום דאין לנכרי דין שומרים, והעתקתי דבריו לענין שומר שכר, דיש נפקא מינה בדיעבד, אבל בשומר חנם כיון דאין להחמיר אלא לכתחלה, כמו שכתב האלי' זוטא והחק יעקב, ודאי דלכתחילה יש לחוש באיסור תורה לדעת הש\"ך בחו\"מ סי' ש\"א שפסק כהאומרים דשומר חנם חייב בפשיעה אף בשל נכרי. אף שזהו דעת הרמב\"ם שם, והרמב\"ם מיקל כאן בשומר חנם, אין זה כלום באיסורי תורה, כמבואר בכללי ההוראה:", + "פשיעותו בשמירתו כו'. כן מוכח בהדיא ברא\"ש, שכתב ובה\"ג כתב דאפילו שומר חנם נמי, ומגנב ומיתבר בפשיעה קאמר, והרמב\"ם כתב שאם הנכרי אלם כו' עכ\"ל.
וטעמו של הרמב\"ם הוא משום דמפרש בעיתו לשלומי על ידי כפיה, כמבואר במגיד משנה ע\"ש, דאל\"כ הוה ליה למימר נראה לי, כדרכו, ועיין בפרי חדש:", + "מיוחד כו'. כן הוא דעת הרמב\"ם, דאפי' באלם לא מהני יחוד, דאל\"כ למה השמיט דין יחוד, שהרי מזה הוכיחו המגיד משנה והב\"י דהרמב\"ם פליג על ר\"ת וסיעתו. וכן מוכח בש\"ע שהשמיט לגמרי דין יחוד, דלא קיי\"ל כר\"ת, כמ\"ש המ\"א בסק\"א. ועיין בחק יעקב דאנן לא קיי\"ל הכי לענין דיעבד, אבל לכתחילה יש להחמיר דלא מהני יחוד אפי' בשומר חנם, כדעת רש\"י וכמשמעות הש\"ע:", + "וכן אפילו כו'. כ\"כ החק יעקב, דלא כמ\"א, וכ\"כ הפרי חדש שיש להסתפק בזה, ולכן כתבתי להחמיר לכתחילה ולהקל בדיעבד, כמו שכתבו האחרונים גבי ייחד לו בית, שהוא מחלוקת בין רש\"י ורי\"ף ורמב\"ם ובין ר\"ת ורא\"ש ור' זרחיה הלוי ורמב\"ן, וכך כתב האלי' זוטא וחק יעקב גבי שומר חנם, שהוא מחלוקת בין רש\"י ובה\"ג ורא\"ש ובין רמב\"ם ור\"י, וכן יש לפסוק באלם, שהט\"ז פסק כהמקילין והחק יעקב פסק כהמחמירין:", + "ואין צריך לומר שאם כו'. כן כתב המגן אברהם. ואף שהחק יעקב פקפק על זה, מכל מקום בריא\"ז שממנו מוצא דין זה מבואר בהדיא כהמגן אברהם, שכתב לנכרי אחר שאינו בעליו כו', משמע דבבעליו שרי. ואי אפשר לומר כמ\"ש החק יעקב בתי' הב' שתפס לעיקר * דאורחא דמילתא כו', דא\"כ למה לו להאריך בלשונו ולפרש, הוה ליה למימר לנכרי אחר בסתם.
[* שתירוץ הא' אין לו שחר כלל בדברי הפוסקים, שבאים לפרש ולא לסתום, דהוה ליה למימר בהדיא דאף שקיבל עליו אחריות אסור.]
וכ\"מ בהדיא במתני' דפ' כל שעה נכרי שהלוה כו', שפירשוה כל המפרשים ובטוש\"ע סי' תמ\"א סיפא דומיא דרישא, כדמשמע לישנא דקתני אבל כו', ובסיפא מיירי שאין האחריות על הישראל כמ\"ש הרא\"ש וטוש\"ע שם, וע\"כ צ\"ל דברישא נמי אפילו בכה\"ג שאין האחריות על הנכרי שרי, כיון שגוף החמץ הוא של הנכרי, אף שאחריותו על הישראל, מכל מקום כיון שהוא מונח בביתו של הנכרי בעליו, אע\"פ שהישראל הניחו שם שרי. ועי' במ\"א סי' תמ\"א סק\"ג:", + "או שימכרנו כו'. כן מבואר בט\"ז סק\"[א] דיכול למוכרו ולבערו אף שאינו שלו. והטעם משום דגזילת הנכרי אין בה איסור אלא אם כן נתכוין לגזלו ממש על מנת שלא להחזיר דמי הגזילה, אבל אם הוא רוצה לשלם לו דמיו אינו עובר משום לא תגזול אלא משום לא תחמוד, כדאמרינן בפרק קמא דבבא מציעא דף ה' סוף ע\"ב, וע\"ש בתוס' ומפרשים, וכיון דגבי לא תחמוד כתיב רעך אין איסור בשל נכרי, כמ\"ש הכסף משנה ריש פ\"א מהלכות גזילה לענין עושק. ועוד כיון דבהיתרא אתי לידיה הרי זה דומה להפקעת הלוואתו דשרי כמ\"ש הכ\"מ שם. וכ\"כ רמ\"א באבן העזר סי' כ\"ח סעיף א' בהג\"ה, לפי מ\"ש הבית שמואל שם. וע\"ש בחלקת מחוקק [ס\"ק] ג' וס\"ק כ\"[א] מבואר שם בהדיא דהמוכר משכון של נכרי שבידו הרי זה מכירה גמורה וקנה הלוקח, שהרי האשה מתקדשת בו. וכ\"ש בנידון דידן דישלם לו דמיו דאין כאן בית מיחוש*:
[* אבל לבטלו אפשר שאינו יכול, כל זמן שלא נתכוין תחלה לכבשו תחת ידו שיהא שלו לגמרי, שהרי עיקר ההפקר הוא שמסלק את עצמו ממנו ומפקירו בדיבורו, והרי זה דומה להקדש שאינו יכול להקדיש בדיבורו פקדון שבידו אפילו של נכרי, דכל היכא דאיכא ברשותיה דמריה קאי, עד שיתכוין לזכות בו דאז זכתה לו חצירו, מה שאין כן כשלא נתכוין לא זכתה לו. ולא אמרו דחצירו קונה לו שלא מדעתו אלא בהפקר גמור. ואפילו בהפקר גמור אם אינו יודע שהוא מונח בחצירו אינו קונה לו, כמ\"ש רמ\"א בח\"מ סי' רס\"ח, ע\"ש בש\"ך, והכא נמי אינו יודע שיש הפקר בתוך חצירו, שהרי אינו הפקר עדיין, דפיקדון ברשותיה דמריה קאי, שהרי השאיל לו מקום כמ\"ש הרא\"ש, ואפשר דגם מהאי טעמא אין חצירו קונה לו כל זמן שלא חזר בו משאילתו, עיין מ\"ש לעיל. וכיון שקודם אמירתו לגבוה אינו שלו אינו יכול לזכות על ידי אמירה זו להקדישו על ידי כן, כדאמרינן בפרק קמא דב\"מ דהקדישה אינו כתקפה, ע\"ש בתוס', דאף שאם תקפה היה יכול להקדישה עכשיו שלא תקפה אינו שלו ואין הקדשו כלום, והכי נמי בנידון דידן כל שלא זכה בו לעצמו אינו יכול לבטלו ולהפקירו. וכן מוכח בהדיא בפירוש רא\"ש ור\"ן בנדרים דף ל\"ד ריש ע\"ב. דאי סלקא דעתך דיכול לבטלו למה הצריכו לבערו, יבטלנו ויעשה לפניו מחיצה ולא יבא לאכול ממנו, שהרי להתוס', וכן כתבו כל האחרונים, דהא דלא סגי בביטול לחוד היינו משום דילמא אתי למיכל מינה, על כרחך צריך לומר הא דלא סגי במחיצה היינו משום דלא בדיל מיניה כלל וישכח אף על המחיצה, מה שאין כן בחמצו של נכרי דבדיל מיניה מעט ודי לו במחיצה לזכרון, וא\"כ אין סברא כלל לחלק בין לא קיבל אחריות ובין קיבל אחריות דאז לא בדיל מיניה כלל כמו בשלו ממש, סוף סוף אינו שלו, ואדרבה הוא נזהר בו יותר שלא יחסר ממנו כלום כשאחריותו עליו.]", + "הרי הוא אסור באכילה כו'. כך כתב המ\"א. וכן מצאתי בהדיא ברמב\"ם שכתב אם לא קיבל עליו אחריות מותר באכילה לאחר הפסח ע\"ש, והביאו הב\"י. וכ\"מ בהדיא בתוס' והרא\"ש פ\"ב וטוש\"ע סי' תמ\"א, וכן כתבו כל האחרונים, דנכרי שמשכן חמצו אצל ישראל ולא אמר לו מעכשיו, דגוף החמץ של נכרי, ואם לא קיבל עליו אחריות מותר לכתחלה, ואם קיבל עליו אחריות אסור אפילו לאחר הפסח. וכ\"כ שם עוד הרא\"ש וכל האחרונים גבי נכרי שהלוה לישראל ולא משכן אצלו ואמר לו מעכשיו דגוף החמץ קנוי לנכרי ואעפ\"כ כיון שהאחריות על הישראל אסור אפילו לאחר הפסח. ויצא להם דין זה מהא דאמרינן בגמרא דלמ\"ד ישראל מנכרי קונה משכון אסור אפילו אחר הפסח, אע\"פ שאינו קנוי לו לחלוטין ואינו חייב באונסין לשיטת התוס' ורא\"ש ורמב\"ם ואינו עליו אלא כשומר שכר. וכן משמע בתוס' דף ל\"[א] ע\"ב ד\"ה שקונה כו', שמכאן יצא להם דין זה, לפסוק להחמיר בדבר שהוא מחלוקת בירושלמי שהביא החק יעקב דאשתמיטתיה כל זה:", + "מ\"מ מפני כו'. כן כתב החק יעקב. ואף המ\"א כתב בלשון י\"ל כו', אבל לא פשיטא ליה מילתא, שהרי בסימן תמ\"א סק\"ג נסתפק אם מחוייב לפדותו שלא יהא כפורע חובו מאיסורי הנאה ולא חשש לתקלה שמא ימכרנו לישראל אחר, אלא ודאי דבשביל כך אינו מחויב לפדותו. וכן מצאתי בלקט הקמח בשם בית הילל יו\"ד סי' קל\"ב דלא חשש לתקלה בכהאי גוונא, וכמו שפירש החק יעקב דבריו בסי' תמ\"ח סק\"ד, ע\"ש שכן הוא ג\"כ בודאי דעת הבית הילל:", + "תבא עליו ברכה כו'. בודאי שכן נכון לעשות למי שאפשר לו כדי לחוש לסברת המ\"א, באשר שהמתירין אין להם ראיה ברורה, כי לשון הג\"מ יש ליישבו לב' הסברות:" + ], + [ + "שוה אלא כדי כו'. עי' בח\"מ סי' ר\"ז ותמצא שכן דעת התוספות והרא\"ש והטוש\"ע, וכן הוא דעת רוב הפוסקים כמבואר שם בב\"י. ורמ\"א שם לא הביא דעה הב' אלא משום שיש נפקא מיניה דהמוחזק יכול לומר קים לי, אבל לענין איסור והיתר פשיטא דעיקר כהסכמת רוב הפוסקים, ומכל שכן להקל באיסור דרבנן דאף בספיקא מקילינן כמו שיתבאר בסי' תמ\"ח ותמ\"ט ע\"ש. ואף למי שאוסר שם באכילה, יש להתיר כאן כהסכמת רוב הפוסקים. והא דסתמי הפוסקים כאן, היינו משום דסתם משכון הוא שוה יותר מכדי חובו, וכן תירץ הש\"ך בי\"ד סי' רכ\"א ס\"ק מ\"ג:", + "ואם הקנה כו'. זהו פשוט ומבואר בכוונת המ\"א, שנסתפק אם הוא מחויב לפדותו אחר הפסח, ולא הזכיר כלל אם מחוייב לפדותו קודם הפסח שלא יעבור עליו בבל יראה, אם כבר הגיע הזמן ולא פרעו, דאף בהכי מיירי הש\"ע, כמ\"ש המ\"א לעיל, אלא ודאי דקודם הפסח א\"צ לפדותו אלא שיקנה אותו לנכרי בהקנאה גמורה וכמ\"ש בפנים:", + "[על ידי] קנין סודר כו'. עיין בש\"ך חו\"מ סי' קכ\"ג ס\"ק ל' בשם מהר\"מ מינץ ומהרשד\"ם, והסכים הוא ז\"ל עמהם, והאריך בראיות דנכרי אינו קונה בקנין סודר, ויש לחוש לדבריהם לכתחלה באיסור של תורה. ולכך לא הזכרתי קנין סודר בפנים בסי' תמ\"ח, אבל הזכרתי כאן לענין דיעבד, מאחר דיש לסמוך בדיעבד על ר\"ת וסיעתו וטוש\"ע בחושן משפט ואחרונים כאן:", + "שלא משך כו'. כך כתב החק יעקב, וכ\"כ הרמב\"ן במלחמות שלא קנהו אלא במשיכה דמשיכת הנכרי קונה כו' ע\"ש. ואף שכך כתב לענין הנכרי, הוא הדין לענין ישראל מנכרי, דחד דינא אית להו לכל מילי כמבואר בש\"ך לחושן משפט סימן קצ\"ד סק\"א בשם רוב הפוסקים ראשונים ואחרונים. ואף שביו\"ד סי' ש\"כ משמע בקצת אחרונים שם דהוה ספיקא דדינא, הרי חלק על זה הט\"ז שם בשם רמ\"א וכתב מדפסקו כל הפוסקים כו' מכלל דס\"ל דבכסף לא קני כו', וכ\"מ בתשובת נחלת שבעה הביאה החק יעקב בסי' תמ\"ח. ומ\"ש המ\"א אפילו לא משכנו בידו אם אמר לו מעכשיו כו', ר\"ל שהקנהו לו בקנין גמור בקנין סודר או אגב קרקע, כמ\"ש המ\"א בסק\"א, וזהו שסיים המ\"א וכמ\"ש לעיל, ר\"ל בסעיף קטן א', דאי לא תימא הכי הרי לא נזכר בדבריו לעיל כלום מדין זה. וע\"כ צ\"ל כן, דאם לא כן למה הזכירו כל הפוסקים ומשכנו בידו גבי ישראל כו', כמו שהקשה הרא\"ש גבי נכרי שהלוה כו':", + "בדינינו זכה כו'. כ\"כ המ\"א בסק\"ג דבדיניהם דיינינן ליה, וכוונתו מבוארת דכל היכא דאיכא זכות לישראל בדיניהם דיינינן ליה בדיניהם מדין תורה, כדאמרינן בב\"ק דף קי\"ג בדיני אומות העולם זכהו כו', ע\"ש וברמב\"ם פרק י' מהלכות מלכים הלכה י\"ב. ומ\"ש המ\"א בסי' תמ\"ח דלא דיינינן בדיניהם, היינו שאין הנכרי קונה בדין תורה מישראל בקנין שאינו אלא בדיניהם, שהרי זכות הוא לו לישראל שיוכל לחזור בו כשירצה, וא\"כ עובר עליו בבל יראה, והוא הדין גבי אסמכתא בנכרי מישראל דאינו קונה בע\"כ של ישראל ולכך עובר עליו בבל יראה להרמב\"ם וסיעתו. ואף הראב\"ד וסיעתו לא חלקו עליו אלא משום דהישראל גמר ומקני כיון שבדיניהם אין דנין אסמכתא, כמה שכתב המ\"א בסי' תמ\"ח:", + "לענין הבאים ע\"י כו'. עיין במ\"ש בסי' ת\"מ:" + ], + [ + "ואפי' יש כו'. כן דעת העולת שבת והאלי' זוטא בשם רמ\"א ולבוש, וכן משמע בט\"ז וחק יעקב בסוף סי' תמ\"ז, וכן הוא בפרי חדש שם. ואף המ\"א לא הסכים בהדיא עם הב\"ח, אלא שהעתיק דעתו בשמו והרוצה לחלוק יחלוק, ואם היה מסכים עמו היה כותב דעתו בסתם ואח\"כ היה רושם בשני חצאי לבנה מבטן מי יצאו הדברים, כדרכו בכל מקום כשמסכים לדברי הפוסקים שמעתיק, אבל כאן לא עשה כן לפי שאינו מסכים עמו בבירור. ובס\"ק מ\"ה חלק עליו בהדיא וכתב שאין להקל נגד כו' מכלל שלא הסכים עמו במה שהעתיק דבריו. ובלאו הכי בדברי סופרים הלך אחר המיקל ובפרט שהמה רבים:", + "וכן יכול כו'. הנה פרי חדש פסק כן אף בתוך הפסח לפי שכל איסורין לסתם יינן מדמינן להו כמ\"ש הר\"ן בפרק [ג] דע\"ז שכך כתבו הראשונים ז\"ל עכ\"ל בסי' תס\"ז סעיף [י]. אבל אנן לא קיי\"ל הכי, אלא כמ\"ש רמ\"א שם. והוא מדברי הר\"מ שהובא במרדכי פרק כל שעה והעתיקו במ\"א סי' תמ\"ה שכל שגוף איסור דאורייתא מעורב בו לא מהני תקנה זו דמדמינן ליין נסך ודאי שנתערב יין ביין ע\"ש. וא\"כ באיסור דרבנן כ\"ע מודו דלסתם יינן מדמינן להו דאף יין ביין שרי, וכ\"ש בדין חמץ שעבר עליו הפסח דקיל טפי מסתם יינם, שהרי הוא בטל בס' לכ\"ע ולרוב הפוסקים ברובא בעלמא וסתם יינם אוסר במשהו מדינא דגמרא. וכ\"מ בהדיא במ\"א וחק יעקב סי' תמ\"ה דכל היכא דליכא איסורא דאורייתא לסתם יינן מדמינן להו אף בתוך הפסח.
ומה שהזכיר רמ\"א בסוף סימן תמ\"ז תקנתא דפדיון, ולא הזכיר תקנתא דמכירה לנכרי, היינו משום דכוונתו למצוא היתר אף באכילה, כמ\"ש המ\"א שכן משמע מלשון רמ\"א:", + "במתכוין כדי כו'. כן כתבו הב\"ח והמ\"א בסי' תמ\"ז ועולת שבת בסימן תס\"ז וצמח צדק בסי' פ(ו). והחק יעקב עצמו הסכים לדבריו. וכן הוא דעת הטור סי' תנ\"ג שכתב ואין כאן מבטל איסור כיון שאינו מתכוין כדי לבטל, משמע דבמתכוין אסור. וכ\"כ בדרכי משה שם בשם תשובת הר\"ן, הביאה הב\"י סי' תס\"ז. וכ\"כ הרשב\"א בתשובה הביאה המ\"א בסי' תמ\"ז. וכן הוא דעת מהר\"מ (אף דלא קי\"ל כותיה במה שמחמיר בשאינו מתכוין), הובאו דבריו בתשובת הרשב\"א סי' תתל\"א. וכ\"כ הפרי חדש בפשיטות בסימן תנ\"ג ע\"ש.
והנה לפי ראיות הט\"ז יהיה מותר לערבו בידים כמו בסוכה, וזה ודאי אינו. וכ\"מ בהדיא בש\"ע וכל האחרונים בסי' תנ\"ג דנהגו לנקר הרחיים מקמח חמץ הנדבק בהם, ובודאי יש ס' בקמח הנטחן נגד קמח הנדבק ברחיים, ואם מעיקר הדין היה מותר לערבו בידים לא היה מקום להחמיר לנקרו. ואם חששו להאומרים דקמח בקמח נקרא יבש ביבש, כבר נהגו מחשש זה לאפות הכל קודם הפסח כמבואר בחק יעקב שם. וכ\"מ בש\"ע סי' תנ\"ב עיין במ\"ש שם בפנים ובחק יעקב שם ס\"ק י\"ח ופרי חדש שם. וכן מסתבר באמת, דאל\"כ יהא מותר לערב חלב בתוך קדירה שמרתיחין בה מים לבשל שם בשר במים אלו עם מעט החלב שנתבטל בס' במים קודם שנתן שם הבשר כיון שאין כאן איסור עדיין, וח\"ו ישתקע הדבר ולא יאמר. ועיקר ראייתו של הט\"ז היא מסי' תרכ\"ו, כבר תירץ שם המ\"א בשם הר\"ן בטוב טעם ודעת. ופשיטא שאין לסמוך על הט\"ז וחק יעקב נגד מהר\"ם ורשב\"א ור\"ן וטור וב\"י ורמ\"א בדרכי משה וב\"ח ומ\"א ועולת שבת וצמח צדק וחק יעקב ופרי חדש:", + "כדי להשהותו כו'. כן דעת הטור והב\"ח סוף סי' תמ\"ז, וכ\"מ בפרי חדש סי' תס\"ז סעיף א' לדברי האומרים דאינו חוזר וניער ע\"ש. ואף המ\"א בסי' תמ\"ז ס\"ק מ\"ה כתב שכן עיקר, אלא שמסיים שאין להקל נגד הרשב\"א, והיינו משום שלא היה לפניו אלא דברי הב\"ח שהכריע כהטור נגד הר\"ר יונה, ולא רצה המ\"א לסמוך על הכרעתו כיון שהרשב\"א מסכים עם הר\"ר יונה, אבל אנן שיש לפנינו דברי הט\"ז וחק יעקב שפסקו כראבי\"ה ומרדכי להקל אפילו כדי לאכול בפסח, אף שבזה דבריהם דחוים מהסכמת רוב ראשונים ואחרונים (ומראבי\"ה אין ראיה כמו שיתבאר), מ\"מ לענין להשהותו לא נדחו דבריהם, והטור והב\"ח והפרי חדש מסכימים עמהם להקל, וגם המ\"א כתב שכן עיקר. והדרינן לכללין שבדברי סופרים הלך אחר המיקל:", + "תיקון עשייתו כו'. כן כתב הרשב\"א בתשובה בשם הראב\"ד, הביאה המ\"א כאן בקוצר, והובאה באורך בב\"י יו\"ד סי' קל\"ד בלי שום חולק ע\"ש, ופסק כן בש\"ע שם. וכ\"כ הרא\"ש בשם הראב\"ד בפרק ה' דע\"ז סי' ל'. וכ\"כ רבינו ירוחם, הובא במ\"א. וזהו ג\"כ כוונת הרא\"ש רבו (שממנו הוציא רבינו ירוחם דבריו) [ב]מה שכתב גבי אלמור\"י אבל לעירובי ולשהויי לא, והובא במ\"א ס\"ק י\"ד, וכתב על זה עיין מ\"ש סעיף א', ר\"ל שבסעיף א' הביא דעת הרשב\"א ורבינו ירוחם, ומדבריהם נלמוד טעם למה אסור לעירובי כו', הרי הטור בסוף סי' תמ\"ז מתיר לעירובי ולשהויי, וכך פסק הב\"ח ומ\"א ושאר אחרונים, אלא ודאי דהטעם הוא משום שדרך תיקון עשייתו כו', כמ\"ש הרשב\"א. והחק יעקב מפני שאין דברי המ\"א חשובים בעיניו לדקדק בלשונו, לא השגיח על מ\"ש עיין במ\"ש בסעיף א', והשיג עליו שלא כדת ודברי המ\"א ברורים.
וזהו ג\"כ כוונת הב\"י בשו\"ע, שבשו\"ע סי' תמ\"ז נראה שמסכים להאומרים דאינו חוזר וניעור וכאן אסר התריאק\"ה בפסח, לפי שנמשך אחר דברי רבינו ירוחם הנ\"ל שהעתיק בב\"י בסי' תמ\"ז. ואף רמ\"א לא הגיה עליו, אלא משום דהעתיק לשון רמב\"ם סוף פרק ד', דמלשונו משמע אף דבר שאין דרך תיקון עשייתו כך אסור באכילה, אבל בתריאק\"ה אפשר דמודה ליה, שהרי הרא\"ש וטור העתיקו דברי הרמב\"ם בדין התריאק\"ה ובדין חוזר וניעור פליגי עליה, כמבואר בסי' תמ\"ב ע\"ש בטור וב\"י. וכ\"כ שם הפרי חדש שזהו דעת הש\"ע. ואף אם נאמר דאין כן כוונת רמ\"א בהג\"ה, מ\"מ לענין הלכה יש לנו לפסוק כרשב\"א וראב\"ד ורא\"ש ורבינו ירוחם וטוש\"ע ומ\"א ופרי חדש, ובפרט שביו\"ד הסכימו הכל לדברי הרשב\"א, וגם הט\"ז כאן אוסר התריאק\"ה באכילה. ואף החק יעקב לא התירו אלא משום דאשתמיטתיה כל דברי פוסקים הללו, שהרי לא הביאן כלל, ואלו ראה דבריהם לא היה משיג על המ\"א כמ\"ש.
ולכך השמטתי מתני' דכותח כו', שזהו נכלל במה שכתבתי שדרך תיקון עשייתו כו' כמבואר ברשב\"א, והעתקתיה במקומה קודם סי' תכ\"ט:", + "אינו נראה לך כו'. כ\"מ במ\"א ריש סי' תנ\"א בשם הראב\"ן שכתב דתערובת חמץ אסור להשהותו משום דנראה הוא אלא שאינו ניכר, משמע דהטעם שאינו נראה שרי מדאורייתא, ואין לומר דנקרא מצוי לך, דאם יאכלנו ירגיש טעם החמץ, דא\"כ אף בכלים שנבלע בהם חמץ הרבה ונותנים טעם בהמתבשל בתוכם יאסר להשהותן דנקרא מצוי לך אם יבשל בהם ויאכל התבשיל ירגיש טעם החמץ, אלא ע\"כ צ\"ל כיון דעכשיו בשעה שאתה מחייבו לבערו אין ממשות החמץ מצוי בעולם אלא בלוע בכלי א\"צ לבערו, וכל שכן בטעם הבלוע שאין שם מממשות החמץ כלל שאין צריך לבערו מן התורה כמ\"ש החק יעקב *.
[* אך אין טעם נכון מבואר בדבריו לחלק בין אכילה לביעור, לשיטת הרמב\"ם ושו\"ע דזה תלוי בזה, כמבואר במ\"א, וכדמשמע בפרק קמא דביצה שהן למידין זה מזה. כבר תמה עליו בסי' צ\"ה.]
איברא דבמ\"א סימן זה סק\"ח משמע קצת כמ\"ש העולת שבת ואלי' זוטא. וכן הוא האמת בודאי לשיטת ר\"ת וסיעתו דכל היכא דאיכא טעם האיסור אף שאין בו כלום מממשו לוקה וחייב כרת על כזית ממנו כמו על האיסור עצמו שההיתר נתהפך להיות כגוף האיסור כמ\"ש התוס' והרא\"ש סוף פרק גיד הנשה. וההיא דפרק בתרא דע\"ז טעמו ולא ממשו אין לוקין עליו מוקי לה במין במינו כמבואר שם, א\"כ פשיטא דעובר בבל יראה ובל ימצא על כזית ממנו, כיון שחייב עליו כרת, לפי שגוף ההיתר נעשה איסור א\"כ החמץ נראה ומצוי. והנה הטור בסי' תנ\"ג פסק כרבינו תם, שלא הצריך כזית בכדי אכילת פרס אף בשאר מינים דלא שייך טעמא דגרירא. וכ\"כ הש\"ך ביו\"ד סי' שכ\"ד ס\"ק י\"ז, דלרא\"ש וטור א\"צ כזית בכדי אכילת פרס משום דטעם כעיקר דאורייתא, והיינו משום שגוף ההיתר נתהפך לאיסור, כמבואר בהדיא ברא\"ש סוף הלכות חלה ע\"ש. ומה שבסימן צ\"ח בטור יו\"ד העתיק דעת רבינו חיים, כבר עמד בזה הפרי חדש ריש סי' זה ע\"ש. ולפי זה היה נראה לפסוק כהעולת שבת. אך דעת הש\"ע ומ\"א בסי' ר\"ח ס\"ט מבואר בהדיא דלא חששו לסברת ר\"ת, אף להחמיר בשל תורה אם אכל ושבע, שהרי מבואר שם במ\"א דדין חלה ובהמ\"ז שוין לגמרי בין להקל בין להחמיר ע\"ש, וכיון שפחות מכזית בכדי אכילת פרס אינו מברך בהמ\"ז אפילו אכל הרבה הוא הדין דאינו חייב בחלה, דלא כמ\"ש הש\"ך ביו\"ד. ובלאו הכי דעת הרמב\"ם ורש\"י דטעמו ולא ממשו לאו דאורייתא. וגם דעת הראב\"ד ורשב\"א ור\"ן דאינו חייב אלא אם כן אוכל פרס שלם, דלא כר\"ת ודלא כרבינו חיים, וכך פסק הפר\"ח.
לפיכך העיקר בדין זה להקל במקום הפסד מרובה ולהחמיר במקום שאין הפסד מרובה:", + "רק משום חשש כו'. עי' במ\"ש סי' תמ\"ו בעז\"ה:", + "נתהפך כו'. זהו שיטת רבינו חיים שנראה מדברי התוספות והרא\"ש שהסכימו לזה. וכן כתב הטור יו\"ד סי' צ\"ח. ואף שהראב\"ד ורשב\"א חולקין על זה, כמ\"ש לעיל, מ\"מ נראה להחמיר כרבינו חיים, ודלא כפרי חדש, כי כן מבואר במ\"א וחק יעקב ושאר אחרונים בסי' תנ\"ג, דע\"י כזית בכדי אכילת פרס נתהפך ההיתר לאיסור, דאם לא כן לא היה יוצא ידי חובתו בכזית מצה עד שיאכל פרס כמ\"ש הפרי חדש לשיטתו. וכן לענין בהמ\"ז לא היה ראוי לברך עד שיאכל פרס כמו באכילת מצה, ולא כתבו כך הש\"ע והאחרונים בסי' ר\"ח סעיף ט'. וכן לענין חלה, דלהראב\"ד וסיעתו אם עירב אורז עם שאר מיני דגן אינה חייבת אלא א\"כ רובה דגן ויש בדגן שיעור חלה, כמבואר ברשב\"ץ חלק ב' סי' רצ\"[א] פ\"ה, עי' בפרי חדש סי' תנ\"ג, ובאלי' זוטא וחק יעקב שם, אבל אנן לא קיי\"ל הכי עיין ביו\"ד:", + "הרביעי כו'. בשו\"ת פנים מאירות הביא ראיה לזה ממ\"ש הב\"י ביו\"ד סס\"י קט\"ו בשם בעל העיטור, ושם מוזכר ג\"כ חמץ שעבר עליו הפסח, אבל בחמץ לפני הפסח יש לומר דאפשר לא מקילינן כולי האי (דלא כשיורי כנסת הגדולה), לפי שיש לו עיקר מן התורה, דהיינו חמץ גמור להשהותו.
וכיון שחייב לבערו בערב פסח מדברי סופרים, כמו מי דבש הראשון, לפיכך גם לאחר הפסח הוא אסור בהנאה כמו מי דבש הראשון, כיון שעבר על מצות חז\"ל שצוו לבערו ועבר בבל יראה ובל ימצא מדברי סופרים. והרי זה דומה לפחות מכזית חמץ שעבר עליו הפסח שאסור בהנאה. ולא אמרינן דהיכא דלא עבר אדאורייתא ליכא למיקנסיה, אלא בדבר שלא הצריכוהו לבער משום מצות ביעור עצמה אלא משום חשש תקלה שלא יאכלנו, כגון חמץ נוקשה ומשהו חמץ בתוך הפסח וכיוצא באלו, אבל דבר שהצריכוהו לבער משום מצות ביעור בעצמה, כגון פחות מכזית גזירה משום כזית, וכן דבר המעמיד אף שיש ס' לבטלו מן התורה לרוב הפוסקים, כמ\"ש הפרי חדש והחק יעקב, מ\"מ כיון שמדברי סופרים אינו בטל הרי עבר על ביעור דרבנן ובל יראה ובל ימצא דרבנן, דאם לא כן, אף שהוא כבעין מכל מקום כיון שאינו אלא מדברי סופרים להוי כחמץ נוקשה בעינו שמותר לאחר הפסח, אלא ודאי הדבר ברור כמו שכתבתי. וזהו טעמו של (הרשב\"א) [הראב\"ן] שהביאו המ\"א לפסק הלכה דאף מי דבש הרביעי והחמישי אסור לאחר הפסח, כיון דעבר על בל יראה ובל ימצא דרבנן. וכ\"מ בהדיא ברא\"ש וברבינו ירוחם וטור ומ\"א בשם הרשב\"א גבי אלמור\"י, עיין שם.
והא דשרינן שאור הד'* היינו בתערובת שלאחר הפסח, שאף שאור הא' אין לו עיקר מן התורה, דומיא דחלב של עכו\"ם. וכהאי גוונא כתב הרשב\"א בתורת הבית הארוך, הביאו הב\"י בי\"ד סי' קכ\"א, על הא דכלי חרס מגעילו ג' פעמים, דהיינו בדבר שאין לו עיקר מן התורה כמו בתרומה דרבנן ע\"ש. וחמץ שעבר עליו הפסח נמי דמי לתרומה דרבנן לענין ביטול ברוב לרוב הפוסקים, כמ\"ש המ\"א בסי' תמ\"ז. לפיכך אין לסמוך על שו\"ת הנ\"ל אלא בהפסד מרובה. ועיין באלי' זוטא סוף סי' תמ\"ז, ובשו\"ת שבסוף ספר בית לחם יהודה בסס\"י רצ\"ג:
[* פירוש של כותים בזמן שהיה חמצן כחמצו של ישראל שעבר עליו הפסח.]", + "יכול להוסיף כו'. זהו פשוט לפי דעת המ\"א, דמדמי דין זה לתערובת יבש ביבש כשאר איסורין לענין איסור אכילה דמותר להוסיף כמ\"ש בש\"ע יו\"ד סי' ק\"ט, ולכן גם כאן התיר המ\"א לבשל עד שיהא נימוח, והוא הדין דמותר להוסיף דמאי שנא, אידי ואידי מבטל בידים הוא. עיין ביו\"ד סי' ק\"א ס\"ו. וכ\"מ עוד במ\"א סי' תס\"ז ס\"ק ד' שכתב ולפי מש\"כ בסי' תמ\"ז דיבש ביבש קודם הפסח בטל ברוב א\"כ מותר לטוחנן ולבטלן בס' וכן הוא ביו\"ד סי' ק\"ט עכ\"ל, וכוונתו כמו שכתבתי, ואם יש ס' בכרי נגד החטים החמוצים בלאו הכי נמי שרי, כמ\"ש בסי' תנ\"ג דאינו טוחן כדי לבטל, וכמ\"ש המ\"א בסי' תמ\"ז ס\"ק מ\"ה, אלא מיירי אף אם אין ס' מותר להוסיף עד ס'. אי נמי מיירי בטוחן כדי לבטל, ואפ\"ה שרי כיון שכבר נתבטל ברוב יבש ביבש, וה\"ה דמותר להוסיף מהאי טעמא. ואף שאסר המ\"א בס\"ק מ\"ה להוסיף, הרי פירש הטעם שאין להקל נגד הרשב\"א, והרשב\"א ביאר הטעם דילמא אית בהו גרגרים שנתבקעו כו', כלומר דלא נתבטלו ברוב קודם הטחינה, הלכך הרי זה מבטל איסור בידים*, אבל אנן איירינן דליכא בהו גרגיר שנתבקע**. וכן דעת העולת שבת להתיר להוסיף אי לית בהו גרגיר שנתבקע, אלא שדעתו לחלק בין כדי לאכול ובין כדי להשהות, ולא קיי\"ל הכי כמ\"ש לעיל. ואף שמשמעות הרשב\"א דלהוסיף כדי לאכול אסור אף אי לית בהו גרגיר שנתבקע, היינו משום דהרשב\"א הוא בר פלוגתיה דהרא\"ה המתיר להוסיף על תערובת יבש ביבש בשאר איסורין (כמ\"ש הר\"ן בשמו), שעל היתר זה סמך המ\"א דהכי קיי\"ל בי\"ד שם. ולפי זה כל שכן דב' בני אדם מותרים להשהות, דבכהאי גוונא בשאר איסורים אף הרשב\"א מודה, כמבואר ביו\"ד שם.
[*] אם מוסיף עליהם, דלא כפר\"ח סימן תנ\"ג.
** ואי אית בהו יתבאר בסי' תנ\"ג.]
וכל זה לדעת המ\"א דס\"ל דמשום חוזר וניעור לחוד אין איסור להשהות, וראייתו אפשר מהסוברים דאף לח בלח חוזר וניעור ואפילו הכי מותר לקיימו. אבל בט\"ז לא משמע הכי, שהרי כתב בסי' תמ\"ז ס\"ק י\"ח אפילו מדרבנן אין האיסור אלא מצד חומרא דמשהו כו' ע\"ש, ולהמ\"א מעיקר הדין ראוי לאסור לדעת הרשב\"א שביו\"ד סי' ק\"ט ולא מצד חומרא דמשהו, אלא ודאי כוונת הט\"ז אף לדעת הרא\"ש שם אסור מצד חומרא דמשהו דחוזר וניעור אף לענין להשהותו. וכ\"כ הפר\"ח בסימן תס\"ז סוף ס\"א ובסי' תמ\"[ב] סוף ס\"א בשם תשובת הרשב\"א*. וגם הגהות מיימוניות ומרדכי הארוך דאסרי להשהות תערובת יבש ביבש, מסתמא סבירא להו כהרא\"ש בשאר איסורים, שהרי המסדרים הגהות מיימוניות ומרדכי הם תלמידי מהר\"ם, ומהר\"ם ס\"ל כהרא\"ש, הובאו דבריו בתשובת הרשב\"א סי' תש\"ל, ובמנחת יעקב כלל ל\"ט. וגם הסמ\"ק ס\"ל כהרא\"ש, כמבואר בתורת חטאת שם. ודרך הגהות מיימוניות לימשך אחר דבריו בכל מקום.
[* אף לענין לח בלח, וכן כתב בסי' תמ\"ז ס\"ד אף לענין טעמא בעלמא. והמ\"א לא העתיק מתשובת הרשב\"א אלא מאי דנפקא מינה לדידן.]
ומ\"מ לענין להוסיף, כיון שהט\"ז עצמו מתיר לבטל חמץ קודם הפסח וכן המרדכי הארוך מתיר לבטל עכ\"פ היכא דכבר נתבטל ברוב. ואפשר דגם הגהת מיימוני ס\"ל הכי. לפיכך יש להקל בזה כדעת המ\"א, דבדברי סופרים אין לנו לנקוט חומרי דמר וחומרי דמר, ר\"ל חומרת הט\"ז דיבש ביבש חוזר וניעור גם להשהותו, וא\"כ כל אחד ואחד בפני עצמו נמי אסור להשהות, וחומרת המ\"א מאי דמשמע מלשונו דלא שרי לבטל בידים אלא מטעם המבואר ביו\"ד סי' ק\"ט, דהיינו שכל אחד ואחד בפני עצמו הוא מותר ע\"ש. אבל אם לא הוסיף יש להחמיר שלא להשהות, ואפילו כל אחד בפני עצמו, דהיינו אפילו ביער כל התערובות ולא נשתייר אלא משהו לא ישהנו, כדי לחוש לדעת הרשב\"א והמרדכי והגהות מיימוניות וט\"ז ופרי חדש, שהרי לדעתם כשם שאסור לאכלו משום שחוזר וניעור כך אסור להשהותו מהאי טעמא. ומכל מקום בהפסד מרובה וכהאי גוונא יש להקל, שהרי דעת הש\"ע בסי' תס\"ו ס\"ד דלא אמרינן חוזר וניעור לענין להשהותו, ע\"ש במ\"א ובמה שכתבתי שם:", + "התריאק\"ה כו'. עיין במה שכתבתי לעיל. ועיין בתשובת הרשב\"א שהביא הב\"י ביו\"ד סוף סימן קל\"ד, מבואר שם שכל מאכלי הרופאים שנותנים לחולים נקרא דרך עשייתו ואינו מתבטל ע\"ש:", + "כל דבר כו' מותר ליהנות כו'. עיין בתוס' ריש פרק כל שעה ד\"ה ר' יהודה אומר כו', (ועיין במ\"ש לקמן) ובמהרש\"א שם, דסותר כלל זה לכאורה. וכ\"כ בתשובת חכם צבי סי' פ\"ו. ויש ליישב דשם מיירי בכותח דאסור לאכלו מן התורה בפסח כמבואר בתוס' ריש פרק ג'. ואף למ\"ד דאינו אסור אלא מדברי סופרים, מ\"מ כשם שאסרוהו באכילה אף כשאין בו כזית בכדי אכילת פרס גזרה משום יש בו כך אסרוהו בהנאה מגזרה זו עצמה, דאיסור הנאה ביש בו הוא מן התורה, שהרי חייב עליו כרת בכזית כמ\"ש הב\"י והפרי חדש. ובאמת כותח אסור להשהותו מדברי סופרים אף לר\"ת, גזירה שמא יאכלנו בפסח, כמ\"ש הרא\"ש ריש פרק ג', לחד שינוייא שבתוס' ריש פרק קמא, בשם רשב\"א. וכן קיי\"ל כמ\"ש כל האחרונים. ור\"י בתוס' ריש פרק כל שעה ס\"ל כאידך שינויא, שהוא מסתם תוספות שהוא ר\"י. אי נמי ס\"ל לר\"י כיון דלא אסור להשהותו אלא מדברי סופרים לא היה לנו לגזור שמא יסברו שנשתהה אצלו בפסח*, אבל בהנאה ס\"ל כמ\"ד דאסור מדאורייתא, וכמ\"ש הרמב\"ם דהלכה כרבי אליעזר, עיין בב\"י:
[* אי לאו משום שמא יאמרו שבפסח מכרו כדמסיק.]", + "כשנכבסו כו' קודם ל' יום. כן כתב המ\"א שראה גאונים מחמירים לעשות צעיפי נשים קודם שלשים יום, ומבואר בדבריו דטעם המקילים הוא משום דזה לא מיקרי נראה מבחוץ, משמע בהדיא דאם באמת נראה ממשות החמץ אסור להשהותו אלא א\"כ נעשה קודם ל' יום. וכ\"כ בהדיא הט\"ז סק\"ב, דלראבי\"ה יש להחמיר אף בבגדים אם נראה בהם ממשות החמץ, אלא שהוקשה לו מנהג העולם שאין מדקדקין בכך והאריך לחלוק על ראבי\"ה, וכבר סתר החק יעקב את דבריו והסכים לפסוק כראבי\"ה, וכ\"פ מהרא\"י בתרומת הדשן, וכ\"מ במ\"א שיש לפסוק כראבי\"ה, וכן פסק רמ\"א בדרכי משה בשם מהרי\"ו:", + "אין החלון מצרפן כו'. עיין מה שכתבתי לקמן גבי עריבה שם נתבארו כל הדברים הללו. והנה המגן אברהם מיירי שהבצק כולו הוא עשוי לחזק, כדמשמע ממה שכתב בסימן תמ\"ז סעיף ה', וכוונתו להביא ממ\"ש רמ\"א שם בסוף ההג\"ה דכשאין מן הבצק כזית במקום אחד אין צריך לבער אם הוא עשוי לחזק. והנה רמ\"א שם מיירי בחבית שהוא כלי, אבל בחלון המחובר לבית אפילו יש במקום אחד בצק הרבה שאין עשוי לחזק וכן בהרבה מקומות (רק שהוא פחות מכזית במקום אחד) אין החלון מצרפן, שכל המחובר לקרקע הרי הוא כקרקע, שהרי הנוטל החלון מהבית בשבת חייב משום סותר בנין קבוע כאלו סתר הבית עצמו והבית אינו מצרף כמו שיתבאר לקמן בשם הירושלמי. אלא לפי שסתם בצק שבבית כולו לחזק, לפיכך קיצר המ\"א בביאור טעם דין זה, כדרכו שאוחז דרך קצרה:", + "אסור להניח בתוכן קמח של פסח כו'. הנה המ\"א כתב קמח בפסח, משמע דקודם פסח שרי, אבל בחק יעקב העתיק בשמו קמחא דפסחא, משמע אפילו קודם הפסח. ואף שמותר ליתן כד של חומץ אצל כד של כותח, משום דאף אם יפול מהכותח לתוך החומץ יתבטל בס' כמ\"ש ביו\"ד סי' צ\"ה, וה\"נ יתבטלו הפירורין בס' קודם הפסח שהוא שעת היתר. זה אינו, דפרורין אינן בטלין בקמח דאינן מתערבין יפה, כמ\"ש החק יעקב סי' תס\"ו ס\"ק י\"ג. והוה כמו יבש בלח ואי אפשר לסננו כגון שנפל ברוטב עבה, דאע\"פ שאי אפשר לברר האיסור משם בידים מחמת דקותו, אעפ\"כ כיון שבמקומו מובדל הוא מההיתר ויש הפרש בין זה לזה שזה לח וזה יבש ואין נבללין זה בזה לכך אינו מתבטל בתוכו*, לדעת הט\"ז ביו\"ד סי' ק\"ד, והסכימו עמו המנחת כהן ופר\"ח ומנחת יעקב כלל פ\"ה ס\"ק נ\"ז. וה\"ה בפירור המעורב בקמח שהפירור יש לו דין יבש אף שהוא דק מאד** כיון שיש בו ממשות קצת, מה שאין כן בקמח שהוא נימוח ביד כלח ממש (ולכן קמח בקמח מקרי לח בלח), וזה שכתב החק יעקב שאינן מתערבין יפה. וכיון שדינן כיבש בלח שאין נבללין זה בזה שוב אין לחלק בין תוך הפסח לקודם הפסח, ובין חמץ גמור לנוקשה***.
[*] ועיין בב\"י ביו\"ד סי' קט\"ו שנחלקו בזה הרשב\"א עם הרמב\"ם ע\"ש.
** כמו שכתב במנחת יעקב כלל ל\"ט סק\"ג בשם המנחת כהן.
*** דלא מקילינן בנוקשה כי אם על ידי תערובות אבל בעיניה לא.]
ומתוך זה יתבאר לך שיפה כתב הט\"ז בסי' תמ\"ז סק\"[ו] דפירורים דקים הנשארים ביין אחר הסינון אינן בטילין, דלא כחק יעקב שכתב שדינם כלח בלח, וזה אינו, דמאי שנא מפירורים שבקמח****. ולפי זה ע\"כ צ\"ל דלדידן דמהני סינון ביין היינו משום דקיי\"ל דע\"י הסינון לא נשאר בו שום פירור אפי' דק מאד, ולכך צריך ליזהר לסננו בבגד עב קצת, כמו שכתבתי שם בפנים:
[**** ולפי מה שכתבתי לעיל דעיקר הטעם הוא כיון שבמקומו הוא מובדל כו'.]", + "אם הן מדובקין כו' אם הוא מודבק כו'. הנה המ\"א הביא מחלוקת הפוסקים על פחות מכזית בלבד אם צריך לבערו. והנה המחמירים הם הרי\"ף והרמב\"ם הסוברים (כרב הונא דאמר) סמי קילתא מקמי חמירתא. והנה הרב ב\"י בש\"ע ודאי נתכוין לפסוק כרי\"ף ורמב\"ם כדרכו, שהרי העתיק בש\"ע לשון הרמב\"ם אות באות, ואעפ\"כ [בסעיף י\"א] פסק דבעי צירוף כלי. ויותר תמוה, דבסעיף ח' העתיק לשון הרמב\"ם הואיל ואלו חצאי הזתים דבוקים בכתלים כו', ופירש הוא ז\"ל עצמו בכסף משנה דדבוקין דוקא, וכמו שכתב המ\"א בשמו, הא לאו הכי אפילו פחות מכזית בלבד צריך ביעור. וע\"כ צ\"ל [דבסעיף י\"א] דצריך צירוף כלי היינו משום דמיירי גם כן בדבוקין, כדמשמע בהדיא בלשונו כי א\"א לנקרן כו'*, ובודאי הבצק שאי אפשר לנקרו הוא דבוק בסדקי העריבה, דכהאי גוונא בבית א\"צ לבער היכא דליכא למיחש דכניש להו גבי הדדי, כמו בבית והעליה, כדאיתא בהדיא בירושלמי שהביא הפרי חדש (שממנו הוציאו הטוש\"ע דין צירוף כלי) הכלי מצרף ואין הבית מצרף כו', וכך פסק הרמב\"ם ושו\"ע. והיינו בדבוקין כמבואר בלשונם, אבל כשאינם דבוקין ס\"ל להרמב\"ם וש\"ע כמ\"ש בכסף משנה, דאפילו פחות מכזית בלבד צריך לבער, אף בכלי, דבכהאי גוונא לא שייך כלל צירוף כלי לדעת הפרי חדש בירושלמי, שמקשה על דין צירוף כלי ממתני' דפחות מכן בטל במיעוטו ומתרץ כאן בתלוש כאן במחובר, ופירש הפר\"ח דמתניתין מיירי בתלוש ולכן אין הכלי מצרף.
[* והדין נותן כך דהא דפחות מכזית צריך ביעור היינו מדרבנן שמא יבא לאכלו כמו שכתבתי בפנים, והיינו דוקא כשהוא בעין, מה שאין כן כשהוא דבוק, וכ\"ש כשהוא דבוק כל כך עד שאי אפשר לנקרן. ולא גרע מאילו היה מטונף קצת שאינו ראוי לאכילה.]
אלא שדברי הפרי חדש תמוהים מאד, דהא גבי כותלי הבית והקורות כתב השו\"ע דדבוקין עדיף טפי. וגם מ\"ש דמתניתין מיירי בתלוש הוא דחוק, דבצק שבסדקים אינו תלוש. ועוד שבתלוש א\"צ צירוף לפי דעת השו\"ע סעיף [ח]. אלא ודאי דהירושלמי איפכא קאמר דבתלוש הכלי מצרף ובמחובר אינו מצרף, והיינו כקילתא, אבל לחמירתא אם אינו עשוי לחזק אף במחובר מצטרף, אבל בלא צירוף א\"צ לבער. וזהו דעת ר' יחיאל מפרי\"ש בהגהת סמ\"ק (שהעתיק בש\"ע [סעיף י\"א]) ע\"ש ובב\"ח. ולפי זה הבית אינו מצרף במחובר ודבוק בו אף שאינו עשוי לחזק. ומשום הכי סתם הש\"ע סוף סעיף ח' וכתב הואיל ודבוקים, ולא פירש דדוקא דבוקים בגומא כמו שכתב בכסף משנה והוה ליה עשוי לחזק, והיינו לפי שבחיבור ההוא לא בא אלא ליישב דברי הרמב\"ם, אבל בשו\"ע שירד לפסוק הלכה בכל דין ודין, פסק כסמ\"ק וטור דצירוף כלי מהני לבצק הדבוק בסדקי העריבה, אם כן אי אפשר לומר כלל דהדבוק בגומות ה\"ל כאלו עשוי לחזק ממש, שהרי בעשוי לחזק אין צירוף כלי מועיל, כמ\"ש במשנה בהדיא פחות מכן בטל במיעוטו, ופירש המ\"א לשיטת הסמ\"ק וטוש\"ע דהיינו כשיש כזית ע\"י צירוף כלי, וכך כתב רמ\"א בסי' תמ\"ז סעיף ה' דבעשוי לחזק אין הכלי מצרף. וא\"כ אפשר דדברי הרמב\"ם וש\"ע הן כפשטן דבדבוקין בבית א\"צ לבער, אף שאינו בגומא, שאף שהוא בגומא אינו נקרא עשוי לחזק ממש, א\"כ אין הגומא מועלת כלום, ועיקר ההיתר הוא משום דדבוק לבית הוי ליה כמו עשוי לחזק דעריבה שאינו דבוק, אבל אינו עשוי לחזק דעריבה, אם אינו דבוק אפילו אין שם אלא פחות מכזית בלבד חייב לבער. ובהכי מיירי ברמב\"ם וש\"ע ס\"ח וס\"ז, כמ\"ש כל שאילו ינטל החוט ינטלו עמו כו' אלמא דאינו דבוק הוא, ואם הוא דבוק חייב לבער לדעת הסמ\"ק והר\"י מפרי\"ז והטור, ובהכי מיירי בש\"ע סעיף [י]א. ולפי מה שכתב שם רדב\"ז ושיירי כנסת הגדולה וטור ופר\"ח, מוכח בהדיא מדבריהם דאף עריבה העשויה מחתיכה אחת והבצק שבה אינו בגומא ולא בסדק* אף על פי כן צריך צירוף כלי לדעת הטור ושולחן ערוך, ואף המ\"א לא חלק עליהם בזה, אלא שתירץ קושייתם על הטוש\"ע. וכ\"מ בהדיא במ\"א סי' תנ\"ט סקי\"ג. עיין במ\"ש בפנים, והיינו משום שהוא דבוק. משא\"כ בסעיף ח' דמיירי בשאינו דבוק, ובאינן דבוקין אין צריך צירוף בין בכלי בין בבית לחמירתא, והירושלמי אתי כקילתא, ובעשוי לחזק לא מהני צירוף. כן דעת הש\"ע בבירור, דלא כפרי חדש.
[* דאם לא כן הוי ליה לפלוגי בין שיש בה גומות וסדקים לשאין בה, כמ\"ש המ\"א לתרץ קושייתם.]
וכיון שלכל הני רבוותא מבואר דעת הטוש\"ע להקל כשאין כזית אפילו ע\"י צירוף כלי אם הוא דבוק בכלי, אפי' אינו דבוק בגומא וסדק, הכי נקטינן להקל בדברי סופרים. דבלאו הכי דעת התוס' ורא\"ש, ורמב\"ן במלחמות כתב שהיא שיטת רוב ראשונים ז\"ל, להקל בפחות מכזית אפי' אינו דבוק, וכך כתב מהרא\"י סי' קס\"ד הביאו הב\"י סי' תס\"ז, ופסק כן הפרי חדש, אלא דאנו אין לנו אלא כמ\"ש הרב ב\"י בשו\"ע. אבל להחמיר בדברי סופרים יותר ממה שהחמיר בש\"ע זו מנין לנו. וכל זה להלכה אבל ישראל קדושים הן כו':", + "אף ראיה בכזית כו'. עיין בתשובת חכם צבי סי' פ\"ו טעם נכון למה אין חצי שיעור אסור מן התורה בבל יראה ובל ימצא, כמו שאסור לאכלו. ואף שמשמע שם מדבריו דלהרמב\"ם שהעתיק לשונו בש\"ע אסור מן התורה, מ\"מ הרי דעת המ\"א והחק יעקב בסי' תמ\"ד דאינו אלא מדברי סופרים, שאם היה מן התורה בודאי היה צריך לחזור כיון שיצא לדבר הרשות, דהאיך נדחה איסור של תורה מפני דבר הרשות, אלא ודאי אינו אלא מדרבנן וכיון שכבר יצא לא אטרחוהו רבנן לחזור. ובפרט לדעת התוספות שהביא המ\"א בסי' תמ\"ו דהמשהה חמצו ודעתו לבערו אינו עובר עליו, ועיין במה שכתב[תי] שם:", + "מ\"מ מדברי סופרים אפי' פחות מכזית כו'. הנה המ\"א, אחר שהביא המחלוקת שבין הרא\"ש להרמ\"ך ומגיד משנה וכסף משנה, סיים בזה הלשון ופשוט דאפילו פחות מכזית צריך ביטול ואם לא ביטלו צריך ביעור עכ\"ל. משמע מדבריו דאפילו אם הוא דבוק לבית הוי ליה כעשוי לחזק להרמ\"ך וסיעתו אעפ\"כ צריך ביטול, אפילו אין שם אלא פחות מכזית בלבד. ולא כתבתי כן בפנים, משום דבאמת דבריו תמוהים. עיין במה שכתבתי בסי' תמ\"ז בפירוש דברי מהרא\"י סי' קס\"ד, וממוצא דברי מהרא\"י ודברי במה שכתבתי שם נשמע, דלמ\"ד פחות מכזית א\"צ ביעור היינו אפי' לא ביטלו. וכדעת הט\"ז כאן סק\"ה למלקות כו' רגע אחד כו', וה[פ]ר\"ח סי' תמ\"ד ותס\"ו ותס\"ז שהסכים למהרא\"י*. וכ\"מ בהדיא מלשון הרמב\"ם וש\"ע סס\"ח, דדוקא התם הצריכו ביטול משום דהיא בעיא דלא איפשיטא בגמ', ונקטינן לקולא כשביטל דוקא, כמ\"ש המ\"א שם. וצ\"ע דדבריו סותרים זה את זה.
[* ועיין שם בפר\"ח סימן תס\"ו דמיירי באינו מבטלו דחפץ בו ליתנו על מכתו (ואם כן אסור לכולי עלמא, דהא דפחות מכזית אין צריך ביעור הוא משום דלא חשיב ובטיל ממילא כמו פירורין). והריא\"ז ס\"ל כמאן דאמר דפחות מכזית צריך ביעור, וכן הר\"ן לפי דעת הפר\"ח. אבל באמת מלבד שי\"ל דלא נחית הר\"ן הכא לאשמועינן דין הביעור לכתחילה מדברי סופרים, אלא מה שעובר מן התורה, דלהכי תיקנו הביטול שלא יעבור, ומשום הכי כתב ואפילו אם ימצאם כו'. אף גם זאת יש לומר דמיירי אף בפירורין שיש בהם כזית, דדוקא גלוסקא יפיפיה חשובה דדעתיה עלויה ולא פירורין שבארץ, שאין דעתו עליהם אף על פי שיש בהם כזית. ואף שכתב הר\"ן דגלוסקא לאו דוקא אלא כל שיצא מכלל פירורין כו', מכל מקום משכחת לה פירורין, שאף שיש בהם כזית לא יצאו מכלל פירורין, כדתניא בפ\"ח דברכות נוטל את הפירורין שיש בהן כזית כו', וכן משמע מסתימת לשון הר\"ן שלא פי' דגלוסקא היינו שיש בה כזית ופירורין אין בהם כזית, אלא ודאי דלאו בכזית תליא מילתא, ואפילו גלוסקא פחותה מכזית צריכה ביעור עכ\"פ מדברי סופרים, כמ\"ש לעיל בשם הפר\"ח.]
וההיא ארבא דטבעא בחישתא (אע\"ג דכל הכרי הוה כמו פחות מכזית, כיון שהם מפוזרים חטי חטי), והכלי אינו מצרף לדעת הפוסקים כקילתא, דהיינו ר\"י בעל תוספות וסיעתו הפוסקים כאביי דלא ס\"ל לחלק בין כלי לבית, מדהקשו על פירש\"י. עי' הגהת סמ\"ק. ואף את\"ל דמיירי במחובר אבל בתלוש ס\"ל כהירושלמי דהכלי מצרף (עיין במה שנתבאר לעיל), מ\"מ ה\"ל למשת[ר]י להוציאם מההוא ארבא (שהיא כמו כלי) ולהכניסם לאוצר שהוא כבית ולהשהותם. זה אינו. דא\"כ אף להמ\"א לא אתי שפיר, דיבטל וישהה עד אחר הפסח ולא יצטרך למכור קבא קבא כו'. כמ\"ש לעיל בשם הפרי חדש דבחשיבותא תליא מילתא, לענין פחות מכזית דרבנן, וה\"ה לענין כזית דאורייתא, תליא הכל בחשיבותא, כמשמעות לשון המשנה פחות מכאן בטל במיעוטו, דמשמע שביטולו הוא מפני מיעוטו שאינו נחשב לכלום, ואם כן כרי של חטים מחומצות שהן חשובין ודאי עובר אליהן מדאורייתא, וה\"ה אפילו אין כזית מהן במקום אחד, שאף שאינן במקום אחד ממש כבצק שהכזית הוא דבוק ומחובר על ידי המים המחברים הקמח, אלא שהחטים הם נוגעות זו בזו, מיקרי נמי מקום אחד וחשיבי ולא בטילי. ולא גריעי מכזית בצק במקום אחד השנוי במשנה סתם, ומשמע אפי' נילוש במי פירות עם מעט מים שממהרים להחמיץ, ועיקר חיבור הקמח הוא במי פירות שאינו חשוב חיבור לענין טומאה וחלה כדאיתא בירושלמי פרק [ב] דחלה, הובא ברא\"ש הלכות חלה, ואפ\"ה חשוב חיבור לענין ביעור, הואיל והוא חשוב חיבור בעיני בני אדם, אף שאינו חשוב חיבור ע\"פ התורה, והוא הדין והוא הטעם בכזית חטים הנוגעות זו בזו. אבל אם אינן נוגעות הרי הן כב' מקומות**, וכל חד בטל במיעוטו מדאורייתא לכולי עלמא, ומדרבנן איכא פלוגתא דקילתא וחמירתא, וכן מחלוקת הפוסקים.
[** ואפשר נמי שהן בכלל מפרר וזורה, לפי דעת חק יעקב כמ\"ש בסי' תמ\"ה, דבחטי נמי אמרינן הכי בגמרא.]
והשתא אתי שפיר מ\"ש הרא\"ש, דמ\"ש הרמב\"ם דבוקין הוא לאו דווקא, אע\"ג דהרמב\"ם ס\"ל כחמירתא דפחות מכזית צריך לבער. אלא דס\"ל להרא\"ש דהיינו דוקא בצק שבעריבה, דחשוב עכ\"פ מדרבנן, אבל המושלך לארץ לא חשוב כלל, והוא בכלל פירורין דאמרינן בפרק קמא דלא חשיבי כלל ובטלי ממילא, וא\"צ ביטול ולא ביעור, שהרי גבי ביעור ג\"כ שנינו פחות מכן בטל במיעוטו, אלמא דכל מאי דבטיל ולא חשוב א\"צ ביעור, וה\"ה לפירורין דלא חשיבי*. והמגיד משנה והשו\"ע דס\"ל דבוקים דוקא, ע\"כ ס\"ל לחלק בין פירורי פת לפירורי בצק, כמ\"ש ריא\"ז בשלטי גבורים בשם מז\"ה, וכ\"כ במטה משה ושיירי כנסת הגדולה סי' ת\"ס בשם ר\"ז רונקי\"ל (במהרי\"ל), ולזה נתכוין המ\"א שם, דלא כמ\"ש הב\"ח והט\"ז שם בשם מהרי\"ל דחיישינן כו'. דאין לומר שדעת המ\"מ וש\"ע שלא לחלק בין פת לבצק אלא בין ביטול לביעור כדעת ריא\"ז, דא\"כ אמאי צריך לבטל בדבוקים, כיון שאפי' בלא דבוקים דחמיר טפי א\"צ לבטל, ואיך אפשר שבדבוקים צריכים ביטול ולא ביעור ובמונחים על גבי קרקע צריכים ביעור ולא ביטול, זהו דבר שאין לו שחר:
[* וכעין תירוץ הב\"ח בשם הר\"א ממי\"ץ הובא ב\"י ושו\"ע אם הוא מטונף קצת וכו'.]" + ], + [ + "כיון שכבר הוציאוהו כו'. אף שבמ\"א כתב עוד תירוץ אחר, מ\"מ תירוץ זה הוא עיקר להלכה, לפי מה שכתב המ\"א בסוף סי' תקכ\"ו כדעת מהרי\"ל שבכאן, ואין שם שעת הדחק. וגם משום שמחת יום טוב לא שייך להקל שם, שהרי כתב המ\"א בשם רש\"ל דאין זו שמחה לאכול ולילך אח\"כ לבית הקברות ע\"ש. ומה שהקשה כאן המ\"א [מ]סימן ע\"ב, לפי מ\"ש המ\"א שם צריך לתרץ כמ\"ש החק יעקב. ואם נפרש שכוונת החק יעקב דכיון שנשארו בבית הקברות עוסקים בחפירה אין זו הפסקה, אין תירוץ זה עולה יפה לפי מ\"ש המ\"א בהלכות יו\"ט, דמפשט לשונו משמע ששום אדם לא נשאר בבית הקברות אלא כולם הולכים לאכול סעודת יום טוב, וכ\"מ פשט דברי מהרי\"ל שבכאן, וע\"כ צ\"ל כמ\"ש בפנים, ואפשר שזהו כוונת החק יעקב ג\"כ:", + "שהרי במכירה זו כו'. עיין בחק יעקב שדעתו דשומר חנם אין צריך לטרוח במכירה זו אבל שומר שכר חייב לטרוח ע\"ש, ודבריו תמוהים, שהרי אף שומר חנם הרואה שקרובה לבא לידי גניבה או אונס חייב לטרוח ברועים ומקלות, שהיא טרחא יותר גדולה מהמכירה, שהיה יכול למכור לנכרי בזול. ואין שום חילוק בשמירה בין שומר חנם לשומר שכר אלא שזה חייב לקדם ברועים ומקלות אפילו בשכר וזה אינו חייב אלא כשמוצא בחנם. וגם מה שכתב בדברי ריבות דאף כשהיה לו למכור ופשע ולא מכר אינו אלא גרמא בניזקין, ומביא ראיה מתשובת הרשב\"א ע\"ש, מאד תמוהים דבריו, שהרי אם לא נעל בפניה כראוי מיקרי פשיעה וחייב אף בשומר חנם, והוא הדין לאפוטרופוס אי הוה כשומר חנם, ואין לך גרמא גדולה מזו, שהרי אף הפורץ גדר בפני בהמת חבירו וגנבוה לסטים או שיצאה מאליה ונאבדה פטור משום דאינו אלא גרמא בעלמא. אלא ע\"כ צ\"ל דמה ששומר חנם חייב על הפשיעה אין חיובו בא מחמת הפשיעה עצמה אלא משעה שנמסר לו הפקדון נשתעבד ונתחייב להחזיר לו בשלימות כשיגיע הזמן, אלא שאם בתוך הזמן נאבדה ממנו שלא ע\"י פשיעתו בשמירתו חסה עליו התורה ופטרתו דמה היה לו לעשות, ובשומר שכר החמירה יותר, ובשואל יותר, ובלוה יותר, אבל בנידון הרשב\"א שהאפוטרופוס השיב כל מה שהיה לו להשיב וגם מה שמסר לאחרים עשה ברשות, רק שטען שלא כהוגן, א\"כ אין לנו לחייבו אלא מחמת טענה זו בלבד, ומחמת טענה זו א\"א לחייבו דגרמא בעלמא הוא. אבל כשלא מכר מה שהיה לו למכור, אם זה נקרא פשיעה, א\"כ אי נשרף אח\"כ חייב על מה שלא החזיר לו בשלימות כל מה שנמסר לידו.
והנה מה שאינו חייב למכור החמץ אלא מחמת השבת אבידה, כמשמעות הגמרא ורמב\"ם וטוש\"ע חושן משפט, ע\"כ הטעם הוא כמה שכתבתי בפנים, וא\"כ אף בשומר שכר יש לפטור מהאי טעמא. אבל באפוטרופוס לא שייך האי טעמא, ולכן יש לחייבו, דלא כחק יעקב. אבל במשכון מה שכנגד חובו, כיון דבזה נעשה עליו כשומר שכר, א\"כ אף להחק יעקב חייב. ועל המותר יש לפוטרו אף להחק יעקב, די\"ל קים לי כמ\"ד דשומר אבידה כשומר חנם. ומה גם שדברי החק יעקב בזה תמוהין הן מאוד מאוד, דכיון שלא מכר החמץ איזה שומר הוא להאבידה, וכי מי שראה את האבידה בשדה ועבר ונתעלם ממנה ואח\"כ נגנבה משם הוא חייב בגניבתה לפי דעת הרמב\"ם וסיעתו, וחס ושלום ישתקע הדבר ולא יאמר, שזהו הפך התלמוד והפוסקים במקומות אין מספר:", + "אבל מדברי סופרים כו'. עיין בחק יעקב שחילק בין מעות לכסות וכלים, עפ\"י מ\"ש התוספות ריש פרק קמא דחולין, והוא מדברי רש\"י פרק ד' דע\"ז. ואשתמיטתיה מ\"ש הרא\"ש סוף פרק [ב'] דקידושין ע\"ש, מבואר מדבריו דחליפין אפילו הן מעות אסורין וחליפי חליפין אפילו הן כסות וכלים מותרין. ודעת רש\"י ותוס' לאסור אפילו בחליפי חליפין, אם לא משום ביטול פריה ורביה או משום שאינו דבר הניכר כמו כסות וכלים, כמו שביאר דבריהם במשנה [למלך] פ\"ה מהלכות אישות ופרק [טז] מהלכות מכירה. וכן הוא בתוס' דנדרים ע\"ש פירוש הסוגיא לפי שיטה זו. אבל אנן לא קיי\"ל הכי, כמ\"ש הש\"ך ביו\"ד סי' רי\"ו. והוא הדין לכל איסורי הנאה, כמבואר בר\"ן ובחידושי הרשב\"א בנדרים, דאיבעיא זו היא בכל איסורי הנאה שאין תופסין את דמיהן אם הדמים מותרים למחליף עצמו, וכך מוכחת שם כל הסוגיא. אלא שהרשב\"א ור\"ן פסקו איבעיא זו לקולא, אבל אנן לא קיי\"ל הכי, אלא כמ\"ש הש\"ע ואחרונים שם להחמיר בלי שום חולק.
עיין שם היטב בגמרא ור\"ן ויתברר לך ביטול דברי הפרי חדש כאן שהכריע כהמקילין, שהרי טעם המקילין משום דפוסקין האיבעיא לקולא, ואנן לא קיי\"ל הכי. ומ\"ש הפרי חדש וסוגיא דנדרים כבר יישבה הרשב\"א בחידושיו ריש פרק קמא דחולין, ועל זה סמך להקל, הוא דלא כהלכתא, שהרי הרשב\"א שם מפרש סוגיא דנדרים דאיבעיא להו אם מותר להחליף לכתחלה, והוא כעין פי' הרא\"ש שם בנדרים, וכבר תמה עליו במשנה למלך פ\"ה מהלכות אישות והניחו בצ\"ע. וגם הרשב\"א בחידושיו לנדרים חזר בו, ופירש כפירוש הר\"ן ושאר פוסקים. ובלאו הכי לא קי\"ל הכי אלא כמ\"ש בש\"ע ואחרונים ביו\"ד שם, דמפרשים האיבעיא בדיעבד. וכיון דלא [איפשטא] אזלינן לחומרא כהסכמת רוב אחרונים וגדולי הראשונים ז\"ל. אלא כיון דאיבעיא זו היא בדרבנן יש לסמוך בהפסד מרובה על המקילין, שהם הרמב\"ם* והרשב\"א ריש פרק קמא דחולין בשם הרמב\"ן והר\"ן בנדרים:
[* כמ\"ש בעל התרומ[ות] שער [מ]\"ו בשמו. וצ\"ע שהרמב\"ם עצמו פסק האיבעיא דנדרים לחומרא, כמבואר ביורה דעה שם, ובגמרא משמע בהדיא דכל איסורי הנאה שוין לנדרים בזה, ע\"ש דפשיט ממתניתין מכרן וקידש כו' וצ\"ע.]
לא קנהו כו'. כל זה מתבאר למעיין היטב במשנה למלך פרק י\"ו מהלכות מכירה בשם בעל התרומות, כפי מה שפירש דבריו במסקנתו. ועיין בחו\"מ סי' קצ\"[ח] דכל שלא קנה הלוקח באחד מדרכי הקניות יש למוכר על המעות דין לוה, דה\"ל כהלואה גמורה, ע\"ש בב\"י בשם הרי\"ף ורמב\"ם ורמב\"ן:" + ], + [ + "כיון שאינו אומר לו בפירוש כו'. כ\"כ המ\"א ופרי חדש. והוא מוכרח בדברי הש\"ע כאן שפסק ליתן לו דבר מועט, ולפי מה שכתב החק יעקב דחמץ דמי לשאר חפצים דאפילו דבר מועט אסור, ועיקר ההיתר דאמר לו בפירוש על מנת שלא יוציאנו, דשרי אפילו בשאר חפצים לשטת החק יעקב, אע\"פ שבודאי יוציאנו, א\"כ אפילו הרבה נמי שרי. אלא ודאי שדעת הש\"ע לפסוק כי\"א הב' שבמרדכי פ\"ק דשבת, וכן פסקו רש\"ל ורמ\"א וט\"ז ומ\"א, וכן הוא בהדיא בב\"י סי' שכ\"ה. ודברי החק יעקב צ\"ע:", + "דרך כרמלית כו'. כן הוא הסכמת רוב האחרונים. והחק יעקב רוצה לחלוק עליהם בדברים תמוהים, שמפרש מ\"ש ב\"י ורמ\"א סימן שכ\"ה להוציא חמץ בפסח היינו בפסח ממש לאחר זמן איסורו דאיכא מצוה, ודבריו סותרים זה את זה, שהוא ז\"ל עצמו בסי' תמ\"ו פסק דיכפה עליו כלי ולא יבערנו אפילו על ידי נכרי, והוצאה בלא ביעור בודאי אינה כלום לאחר זמן איסורו שאין בידו למכרו וליתנו במתנה ולהפקירו, דאם לא כן הוה ליה למימר תקנה זו בסי' תמ\"ו, ולמה פסק לכפות עליו כלי. גם מ\"ש החק יעקב דקודם זמן איסורו ליכא מצוה דבריו תמוהין, דא\"כ למה התירו ליתן מתנה בשבת, שאסור אם לא לדבר מצוה כמ\"ש הב\"י סס\"י תקכ\"ז בשם המרדכי, ופסק כן המ\"א בסי' ש\"ו. וכ\"כ הפרי חדש דהא דשרי לבטל החמץ ולהפקירו בשבת משום דהוה דבר מצוה. ודברי החק יעקב צ\"ע:" + ], + [ + "ולא יהיה בדעתו כו' לחזור ולזכות כו'. כך כתב הדרכי משה ממשמעות הפוסקים, והפרי חדש הוציא זה מתשובת הרשב\"א, שהעתיקו המ\"א והאלי' זוטא והחק יעקב בסי' תל\"[ו] (הועתק ג\"כ בפנים שם), וכן כתב הט\"ז בסי' תל\"ג (הועתק שם ג\"כ בפנים), וכך כתב בעל חק יעקב בספרו תורת השלמים שאלה וא\"ו, דלא כר\"מ מראקנטי שהביא העולת שבת בסס\"י תמ\"ז.
ולא דמי להפקיר בהמתו בשבת בלבד שאף שדעתו לחזור ולזכות בה שרי, דהתם לא התירו אלא כשהוא כבר בידי נכרי שאי אפשר בענין אחר. דמהאי טעמא מועיל הפקר שלא בפני ג', דלא כסמ\"ק שמתיר לכתחלה ע\"י הפקר שלא בפני ג', דמסתמא מפקירה בלי ערמה כדי להפקיע מעליו איסור שבת כמה שכתבו התוס' בשבת דף י\"ח ע\"ב, ולסברא זו גם בחמץ מועיל לכתחלה הפקר שלא בפני ג' דלא חיישינן לערמה כמ\"ש העולת שבת שם, אבל אנן לא סמכינן אסברא זו אלא היכי דאי אפשר בענין אחר כמ\"ש התוס' שם, וכ\"כ הרא\"ש שם, וכן היא הסכמת הב\"י וכל האחרונים בסימן רמ\"ו, ולכך השמיט הרא\"ש סברא זו לגמרי משום דעיקר הטעם הוא משום דאי אפשר בענין אחר לא גזרו חכמים ואוקמוה אדאורייתא.
ולהכי נמי לא גזרו על מה שאינו מפקירה אלא ליום אחד כמ\"ש הב\"י שם, דבעלמא גזרו דלא הוה הפקר גמור עד שיזכה בה אחר כמבואר בש\"ע חו\"מ סי' רע\"ג סעיף י', ואף במטלטלין גזרו היכא דשייך למיגזר, דזיל בתר טעמא דפירש\"י בנדרים דף מ\"ד ע\"א והרא\"ש בשם רא\"ם ע\"ש. והרמב\"ם ושו\"ע נקטי קרקע כלשון הברייתא דאיכא נפקא מינה למעשרות, והוא הדין במטלטלין לענין איסור שבת וחמץ שייך נמי גזירה דרא\"ם ורש\"י. וכל שכן לפירוש הרא\"ש ור\"ן דאפשר דמדאורייתא לא הוה הפקר גמור, פשיטא דהוא הדין במטלטלין. אלא דסמ\"ק סבירא ליה כמשמעות פירוש רש\"י ותוס' דמדאורייתא הוה הפקר גמור מיד, אלא שחכמים חששו לערמה כיון שאינו מפקירה לחלוטין כדרך המפקירים, וכאן לענין שבת לא חששו לערמה כמ\"ש התוס', והוא הדין לענין חמץ. אבל אנן לא ס\"ל כסמ\"ק אלא היכי דאי אפשר בענין אחר, שלא גזרו עליו חכמים להפסיד ממונו, אבל לכתחלה גזרו חכמים גם לענין שבת וחמץ ב' גזרות המוזכרות בנדרים.
הא' אם מפקיר שלא בפני ג', דכיון שאין אחד זוכה ושנים מעידים אף אם מפקירה לחלוטין יש כאן חשש הערמה, ואפי' אם ברי לו שמפקירה בלב שלם, וגם אין שם חשש מראית עין, כגון שהוא דר מחוץ לתחום ואין שום אדם יודע שמשכיר בהמתו לנכרי, אף על פי כן אסור לכתחלה, כמשמעות דיחויא קמא דתוס' ורא\"ש דשבת, וכן משמע באחרונים (דלא כמשמע לכאורה מלשון הטור) דלא פלוג רבנן.
הב' היכא שדעתו לחזור ולזכות בה לאחר זמן, דכיון ששינה משאר הפקר גזרו חכמים לענין מעשר ושבת וחמץ דלא הוה הפקר גמור. ואף דבגמ' אתמר היכא דאמר כן בפירוש, וכפירוש הרא\"ם פן יטעו העולם כו', ס\"ל להדרכי משה ופרי חדש ותורת השלמים דלאו דוקא הוא, דלא פלוג רבנן בגזרה זו. והכי קיי\"ל לדינא, דאם לא כן למה אסרו להשכיר לכתחלה אם מפקיר בפני ג' שהוא הפקר גמור, אלא ודאי משום שדעתו בשעת ההפקר לחזור ולזכות בה לאחר השבת, והוי ליה כהפקר הרמאים המבואר בגמ', שגזרו עליו חכמים אף במטלטלין דליכא הפקעת מעשר, כדפירש הרא\"ש דף מ\"ג סוף ע\"ב ואגב זה תקנו בכל מקום כו', ודעתו שם כפירוש הראשון שכתב שם תחלה דמפקיר ליום אחד יש לו דין הפקר תוך ג' קודם שזכה בו אחר דלא הוה הפקר מפני הרמאין. ופשוט דכל ח' ימי הפסח דינם כיום אחד לענין רמאות ההפקר, שגזרו עליו אטו רמאות הפקר קרקע שמפקיע ממעשר. ואף אם אין הדבר כן, מ\"מ כל ג' ימים הראשונים של פסח הוא עובר עליו בבל יראה מדברי סופרים לדעת הרא\"ש. ולדעת הרא\"ם שפירש דלמסקנא דרב[ה] תוך ג' אינו הפקר מדאורייתא, א\"כ עובר עליו בבל יראה מן התורה, שכל ענייני הפקר מסר הכתוב לחכמים והם אמרו שהרמאים שדעתם לחזור ולזכות בו אינו הפקר כלל, וה\"ה אם הפקיר ליום אחד, דדמי לתוך שלשה, כדמוכח בפי' הרא\"ם. וגם לדעת הר\"ן שמחלק ביניהם, מ\"מ כשאינו אומר כן בפיו הוא יותר גרוע לדעתו, דכשאומר בפיו ליום אחד אין כאן חשש הערמה מטעם המבואר שם, משא\"כ כשאינו אומר בפיו הוא דומה וקרוב להפקר הרמאין, דאף משזכה יכול לחזור מדאורייתא לדעתו, ועכ\"פ קודם שזכה, משום דאמדינן לדעתיה דכיון כו' ע\"ש. וע' בתוס' שדעת ר\"ת כרא\"ם ודעת ר\"י כרא\"ש. והכי קיי\"ל לענין שבת אם כבר השכירה לו, דלא גזרו עליו חכמים להפסיד ממונו. בשגם שיש לומר סברת התוספות וסמ\"ק. אבל לכתחלה לא סמכינן אסברא זו לענין שבת, כהסכמת הב\"י וט\"ז ולבוש וצמח צדק ועולת שבת והנחלת צבי והאלי' זוטא, וכן לענין חמץ, כהסכמת הדרכי משה ותורת השלמים והפרי חדש:", + "שישליכנו לאיבוד כו'. עי' רש\"י דף כ\"ח ע\"א ד\"ה בעי פירור, ובע\"ז דף מ\"ג ע\"ב ד\"ה וזורה לרוח, מבואר מדבריו דהא דבעי פירור בחמץ ושחיקה בע\"ז היינו משום חשש תקלה שלא יהנה מזה ישראל, וא\"כ לכאורה הוא מדברי סופרים, אבל הרמב\"ם בריש פ\"[ז] מהלכות ע\"ז כתב מצות עשה היא לאבד ע\"ז ומשמשיה כו' ובפ' ח' ה\"ו כתב כיצד מאבד ע\"ז ומשמשיה כו' שוחק כו', משמע קצת דמדאורייתא קאמר, וכן משמע בטור שו\"ע יו\"ד סי' קמ\"ו סעיף [י]\"ד, וכן משמע מלשונו הלכות חמץ ומצה, וכ\"מ במ\"א סי' תמ\"ו ס\"ק ב' שכתב דחיישינן שמא לא יפררנו כדינו, ואי לא בעי פירור אלא משום חשש תקלה לא הוה חיישינן כל כך להשהות החמץ בשביל כך. ומכל מקום כיון שלא ראיתי לאחד מן האחרונים שהכריע בזה בפירוש נגד דברי רש\"י, לכך סתמתי הדברים בפנים כלשון השו\"ע. ומהרז\"ה ורבינו אפרים שפסקו לחומרא אין ראיה, כיון דלמר איכא קולא וחומרא ולמר איכא קולא וחומרא, וכ\"כ הכסף משנה בשם הרמ\"ך בפ\"ח מהלכות ע\"ז, וכהאי גוונא אף בדרבנן נקטינן כחומרי דמר וחומרי דמר, כמה שכתבו התוס' סוף פ\"ק דביצה, וכן הוא בר\"ן שם לדעת הרז\"ה. איברא דסוגיא דע\"ז מוכחת לכאורה דאף לפירש\"י הוא דאורייתא:", + "ויש מחמירין בחטים כו'. איברא שכן משמע לכאורה בהדיא בע\"ז דף ס\"ב ע\"ב, דלא אמרינן ליה שדינהו לנהרא בעינייהו, אלא ודאי דבעי פירור טרחא יתירה. והא דלא אמרינן ליה קלינהו ושדינהו בנהרא, היינו משום דחיישינן למאן דאמר זה וזה גורם אסור, כמה שכתבו התוספות, ואם כן בנהר נמי לא פלטינן מחששא זו, כמה שכתבו התוספות שם דף מ\"ג סוף ע\"ב. מכל מקום כיון שהב\"י מיקל בחטים, וכן הוא ברש\"י אליבא דרב יוסף, וכ\"מ ברא\"ש ור\"ן וטוש\"ע, וכן המנהג כמ\"ש החק יעקב, פשיטא דאין להחמיר נגד הנך רבוותא ונגד המנהג, בחומרא דאתי לידי קולא, דעיקר טעם החומרא היא חששא רחוקה שההולך בספינה ילקט החטים, וכשישהה אותם איכא למיחש ג\"כ לתקלה, שמחשש זה הצריכוהו לבער החמץ אחר הביטול, ואם לא ביערו והשהה אותו אפילו מקצת הפסח אפילו אחר הביטול קנסוהו לאסרו בהנאה לאחר הפסח, וגם חשש תקלה זו אם לא יפררנו לפי שיטת רש\"י שכתבתי לעיל אינו אלא לאחר הפסח, דבודאי שום אדם מישראל לא יאכל בפסח חטים השרויים במים שהן חמץ גמור כמו שיתבאר בסימן תס\"ז:", + "ויש מי שאוסר כו'. עי' במה שכתבתי בסי' תמ\"ז:", + "וטוב לחוש כו'. הנה במ\"א משמע קצת, וכך כתב החק יעקב, דבאין אבוקה כנגדו לא מיתסר אלא מדרבנן, וזהו לדעת הב\"י ביו\"ד סימן קמ\"ב. אבל הט\"ז וש\"ך שם חלקו עליו בזה, משום דהנקברין דאפילו אפרן אסור גחלתן אסורה מן התורה, ואפילו דיעבד כמ\"ש הרא\"ש בשם הרב רבנו יונה, ע\"ש בש\"ך. ועי' בפרי חדש סימן תמ\"ז סעיף א' וסימן תס\"ז סעיף י', שנראה כחולק על הש\"ך בסימן ק[מ]\"ב סעיף קטן ח'. ועיין במה שכתבתי בסי' תמ\"ז:", + "יש בהסיקו כו'. עיין היטב בש\"ך יו\"ד סי' קמ\"ב, ותמצא שדעתו להקל בזה וזה גורם אף שהע\"ז אוסרת במשהו (דלא כבאר היטב שם), וה\"ה לחמץ בפסח דדמיין להדדי כמבואר מדבריו שם. וכן הוא דעת הרמב\"ם בפ\"ז מהלכות ע\"ז, שלא כתב חדש יותץ, וכמ\"ש הכ\"מ שם. וכך פסק בשו\"ע שם סעיף ד' וסעיף ז', ולכך העתיק דברי הרמב\"ם בהלכות מאכלות אסורות גבי קדירה שבישלה ואע\"פ שזה וזה גורם כו' לענין ע\"ז, משום דסבירא ליה דאף בע\"ז יש להתיר אם בישלה בעצי איסור והיתר בבת אחת, כמ\"ש הט\"ז והש\"ך. והוא הדין בחמץ, דמן הסתם אי אפשר להסיק בחמץ בלבד בלי עצים כמ\"ש המ\"א, וא\"כ הוי ליה זה וזה גורם. ועל כרחך צריך לומר דמה שכתב הרמב\"ם וש\"ע כאן לאיסור, היינו כשאחר שאחזה האור בהחמץ יש בו לבדו כדי להסיק התנור, כדמשמע לישנא ולא יסיק בו כו'. ובכהאי גוונא לא שרי משום זה וזה גורם, כמו שהסכימו האחרונים ביו\"ד סוף סי' פ\"ז, עיי\"ש בט\"ז וש\"ך ופר\"ח, וכן הוא בהדיא במשנה פרק ב' דערלה וברמב\"ם פ' [ט]\"ז מהלכות מאכלות אסורות הלכה ט\"ז*. והמ\"א בכאן נמשך אחר שיטת הט\"ז ביו\"ד שם, ולדבריהם צריך לחלק בין גינתא דאיזבלא בזבל ע\"ז דשרינן משום זה וזה גורם, ובין כרכר שארג בה בגד או אפה הפת בעצי אשירה וחמץ, וכבר השיג על חילוק זה הש\"ך בנקודות הכסף שם. ואיך שיהיה כיון שהרמב\"ם וש\"ע מסכימים להקל בזה וזה גורם אף באיסורין שאוסרין במשהו, יש לסמוך עליהם בהפסד מרובה. ואף להמ\"א וט\"ז אין לאסור אלא בתוך הפסח, אבל לא משש ואילך שבטל בס'. והמ\"א שסתם דבריו, אפשר שהוא משום שיסד דבריו על הרמ\"ך וכסף משנה, והם מפרשים דעת הרמב\"ם, ולהרמב\"ם אפילו משש ואילך אסור במשהו, משום דהוה דבר שיש לו מתירין, כמ\"ש הב\"י בסי' תמ\"ז בשם המ\"מ עיי\"ש:
[* דעיסה שכבר נתחמצה ואח\"כ נפל לתוכה שאור שיש בו כדי לחמץ הרי זו אסורה.]" + ], + [ + "לפי שיש אומרים שפחות מכזית כו'. זהו פשוט, כיון שדעת התוספות ורא\"ש ור\"ן וטור ופרי חדש סי' תמ\"ב שפחות מכזית אין צריך ביעור, פשיטא שיש לחוש לדבריהם שלא לברך ברכה לבטלה, ובפרט שכן הסכים גדול שבאחרונים מהר\"י איסרלן ז\"ל בכתביו סימן קס\"ד, שהביא הב\"י בסימן תס\"ז (ורמב\"ן במלחמות כתב שהיא שיטת רוב ראשונים ז\"ל). ומ\"ש החק יעקב סי' תמ\"ז דעל כל פנים מדרבנן צריך ביעור, אם כוונתו דאף להרא\"ש וסיעתו נמי, זה אינו, ואי אפשר להלום כלל בדברי הרא\"ש, שכתב גבי חצי זית בבית וחצי זית בעליה מבטלו ולא הוה אלא ספיקא דרבנן כו', ומיירי בב' חצאי זתים שאינן דבוקין לבית כמבואר שם, משמע להדיא דאי לא הוי אלא חצי זית אחד אף מדרבנן אין צריך ביעור. והמ\"א שסתם כאן, ומשמע מדבריו דחטה הנמצאת בתבשיל אלו היתה חמץ גמור היה צריך לברך, היינו משום דנתחמצה בפסח ולא היתה בכלל הביטול, ולטעמיה אזיל דסבירא ליה דלכולי עלמא צריך עכ\"פ ביטול ואם לא ביטל חייב לבער, כמ\"ש המ\"א סימן תמ\"ב סעיף קטן י\"ב, ועיין במה שכתבתי שם.
והנה לתוספות ורא\"ש וסייעתם דפחות מכזית בעין, אף שהוא אסור באכילה מן התורה אף על פי כן א\"צ ביעור, א\"כ כל שכן וק\"ו לדבר שיש בו טעם חמץ ולא ממשו, [דיש אומרים] דאיסור אכילתו אינה אלא מדברי סופרים, פשיטא דא\"צ ביעור (די\"א) אם ביטלו. ואף להתוס' ורא\"ש דסבירא להו דטעם כעיקר דאורייתא, אין לוקין עליו לשיטת רבינו חיים כהן, משום דהוה כחצי שיעור כיון שאין שם כזית בכדי אכילת פרס. ועיין במה שכתבתי בסימן תמ\"ב, דהסכמת הש\"ע ומגן אברהם בסימן ר\"ח כרבינו חיים, לפיכך אין לברך על ביעור טעמו ולא ממשו, וכמה שכתבתי בסי' תמ\"ב בפנים. ועיין ברא\"ש ריש פ' אלו עוברין דמשמע שם דאלו לא היה בשכר כזית בכדי אכילת פרס לא היה צריך לבערו, והיינו אם ביטלו וכמו שנתבאר. ובטור סי' תמ\"ב משמע דלדידן דקיי\"ל טעם כעיקר דאורייתא אף אם לא היה בשכר כזית בכדי אכילת פרס צריך לבערו, והיינו משום דהטור אזיל לשיטתיה דלא סבירא ליה כרבינו חיים, אלא כרבינו תם, דכל שיש בו טעם איסור נתהפך כולו להיות כגוף האיסור, ועל כזית ממנו חייב כרת ועובר בבל יראה ובל ימצא. אבל אנן לא קיימא לן הכי, כמו שכתבתי בסי' תמ\"ב ע\"ש באורך.
אבל אם אין בתערובת טעם חמץ, אע\"פ שנתערב בפסח דחייב לבערו מדרבנן, פשיטא דא\"צ לברך, כיון שאין מצוה בביעור זה מצד עצמו אלא משום חשש תקלה, והרי זה דומה לממית עופות הנדרסים שאסור למוכרן ולהשהותן משום תקלה כמ\"ש ביו\"ד סוף סי' נ\"ז, ופשיטא שאין לברך על זה. וכ\"מ בהדיא במ\"מ שהעתיקו האחרונים לפסק הלכה בסי' תל\"ה. ומה שמברך על בדיקה וביעור חמץ שבתוך הפסח אע\"פ שביטלו, ואינו צריך לבער אלא שלא יאכל ממנו, כמ\"ש התוס' ריש פרק קמא, היינו כיון שחמץ זה חייב בביעור מן התורה וחכמים גזרו שביטול אינו כלום, א\"כ אם אינו מבערו הרי הוא עובר בבל יראה ובל ימצא מדרבנן. והוא הדין לפחות מכזית שלא ביטלו, שעובר עליו בבל יראה ובל ימצא מדרבנן גזירה משום כזית. מה שאין כן בחמץ שא\"צ לבערו אלא משום תקלה אינו עובר עליו בבל יראה מדברי סופרים, כמ\"ש המ\"א סוף סי' תמ\"ז, עיין שם חילוק זה מבואר מדבריו להדיא לענין חמץ נוקשה, ומדבריו נשמע דעל ביעור חמץ נוקשה אין לברך, וכמ\"ש בפנים בסי' תמ\"ב.
וזהו גם כן ביאור דבריו בכאן שכתב בזה הלשון, ודוקא בחמץ גמור אבל חטה הנמצאת בתבשיל דאינה חמץ גמור נראה לי דלא יברך על ביעורה עכ\"ל, ומדכתב דאינה כו' ביעורה כו' (בלשון נקיבה) משמע בהדיא דאחטה קאי. ומדסתם ולא פירש דמיירי בשלא נתבקעה משמע דאפילו נתבקעה אינה חמץ גמור בבירור, וכדעת הרא\"ש והטור בסי' תס\"ז גבי חטה שנמצאת בעיסה, ופסק שם הב\"י דבהפסד מרובה יש לסמוך על דבריהם, ואף שאנו מחמירין שם, מ\"מ אין לברך על כך דספק ברכות להקל:", + "ויש חולקין כו' חכמים העמידו כו'. המגן אברהם נתן עוד טעם אחר, משום דהמשהה חמצו ודעתו לבערו אינו עובר בלאו דבל יראה ובל ימצא משום דהלאו דבל יראה ניתק לעשה כו'. ולא העתקתיו, משום דטעם זה אינו עולה יפה לשביעי של פסח, דאם לא יבערנו בו ביום לא יקיים עוד העשה אף אם יבערנו אחר הפסח, כיון שבשעה ההיא מותר אפילו באכילה, ולא זו הדרך מוציאתו מידי לאו דבל יראה שעבר בתוך הפסח, כמו שהאריך בזה בשו\"ת חכם צבי סי' מ\"ב ע\"ש*.
[* ובלאו הכי הרי הרמב\"ם חולק על זה כמבואר בהדיא בדבריו פרק י\"ט מהלכות סנהדרין, שמנה כל חייבי לאוין הלוקים, וכשהגיע לכל לאו הניתק לעשה התנה אם לא קיים העשה ולא נתנו לעני כו' ולא שילח את האם כו', וגבי המקיים חמץ בפסח התנה ג\"כ כגון שחימץ עיסה, כדי שיהיה בו מעשה, ולא התנה ג\"כ אם לא ביערו בתוך הפסח, כמ\"ש החכם צבי. אלא ודאי דהעיקר בזה כמ\"ש המשנה למלך ריש פרק קמא דהרמב\"ם סבירא ליה דבל יראה לא ניתק לעשה. וכן הוא מוכרח ודאי להאומרים דבל יראה ובל ימצא הן ב' לאוין על איסור אחד (עיין בכ\"מ ריש פ\"ק), וכל היכא דאיכא ב' לאוין אף הניתק לעשה לוקה על לאו אחד, כדאמרינן ריש פ\"ק דתמורה. ועיין במהרש\"א ריש פ\"ק דחולין.]
איברא דבמ\"א גבי תרנגולת שנמצא בה חטה בשביעי של פסח לא משמע הכי. אלא דבלאו הכי דבריו תמוהין וסותרין זה את זה, שהוא ז\"ל עצמו פסק בריש סי' תמ\"ב דכל שמן התורה מותר באכילה אינו עובר עליו, ואינו צריך לבערו אלא משום חשש תקלה, ואפילו מדרבנן לא עבר בבל יראה ובל ימצא, ולא דמי להמשהה חמצו שביטלו קודם הפסח שעובר, וכמ\"ש המ\"א סוף סימן תמ\"ז לענין חמץ נוקשה בעיניה, והוא הדין לתערובת משהו, דדמיין להדדי לפי דעת המ\"א, כמבואר בהדיא בדבריו בסי' תמ\"ב. ועיין מה שכתבתי על זה לקמן סי' תמ\"ז. וכיון שא\"צ לבערו אלא משום חשש תקלה מה הפרש יש בין ז' של פסח ליום א'. וכבר השיגו בשו\"ת חכם צבי סי' פ\"ו, וחלק על דין זה לגמרי, וכ\"כ באלי' זוטא שהגאון מהר\"ש לא נהג בזה כהב\"ח, וכמדומה שכן נוהגין עכשיו. ולכן לא העתקתי כלל דין זה כי שב ועל תעשה עדיף במקום שיש מחלוקת בין אחרונים, ובפרט שהמחמירים אין בדבריהם טעם כלל לחלל יום טוב על דבר שאין לו שורש כלל בדברי הגמרא והפוסקים. כי מ\"ש הב\"ח בזה כבר חלקו עליו כל הבאים אחריו, עיין במ\"א וחכם צבי (וכן הוא באלי' זוטא דמה בכך כו'). ודברי המ\"א בזה תמוהין, וסותרין זה את זה ממ\"ש בסי' תמ\"ב (כמ\"ש לעיל), ששם עיקר, שכן הסכמת האחרונים, עיין שם בחק יעקב.
ומ\"ש החק יעקב בזה הוא נגד תלמוד ערוך בע\"ז דף ל\"ב ע\"א, ע\"ש בתוס', דכל היכא דליתא לאיסורי' בעיניה לא מיתסר משום רוצה בקיומו ע\"י דבר אחר. ודוחק גדול לחלק בין בלוע בכלי לבלוע במאכל. ומסוף סי' ת\"נ אין ראיה, דהתם החמץ הוא בעין. ועיין במה שכתב שם. והחק יעקב אזיל לשיטתו שבספרו מנחת יעקב כלל פ\"ה ס\"ק ט\"ו, פירש דעת הטור בסוף סימן ת\"נ, דסבירא ליה דחמץ שאוסר בהנאה במשהו אסור להיות רוצה בקיומו ע\"י דבר אחר אפילו היכא דליתא לאיסורא בעיניה, מה שאין כן ביין כו', והתוס' והמרדכי פרק אין מעמידין סבירא להו דחמץ אינו אוסר בהנאה במשהו כו', עד כאן תוכן דבריו. וכד ניים ושכיב כתבינהו להני מילי, דמדינא דגמ' גם סתם יינן אוסר בהנאה במשהו ואפ\"ה שרי. ואם כוונתו דבסתם יינם מותר למכור לנכרי חוץ מדמי איסור מה שאין כן בחמץ, זה אינו, דגם ביין נסך מותר להיות רוצה בקיומו ע\"י דבר אחר כשאין האיסור בעין, שהרי מותר ליתן שכר ושאר משקים בכלים הבלועים מיין נסך, ויין נסך אסור למכרו לנכרי כשנתערב יין ביין. וכשנתערב בשאינו מינו אף בחמץ מותר היכא דליכא למיגזר אטו מינו, כגון הבלוע בכלי דמיירי ביה הטור. עיין במה שכתב[תי] בסי' תמ\"ז. ועיין בחק יעקב סי' תמ\"ז סק[י]\"ח בשם תרומת הדשן שכל שמותר להשהותו מותר ליהנות ממנו בפסח, וא\"כ כלי חמץ שמותר להשהותם מותר ג\"כ למכרם, כמ\"ש האלי' זוטא סוף סי' ת\"נ בשם האחרונים, וכך כתב הפרי חדש שם. ובר מן כל דין אין הלשון שבמנחת יעקב משמע כלל הכי ע\"ש וצ\"ע. גם מה שכתב דהמרדכי סבירא ליה דחמץ אינו אוסר בהנאה במשהו, כדעת הראב\"ד שברא\"ש וטור, הוא תמוה מאד, דבהדיא מסיק המרדכי בפרק כל שעה דטפה לחלוחית כו' אוסר כו' ע\"ש, ואף ר' יחיאל מפרי\"ש לא נחלק עליו בזה אלא דלא סבירא ליה דטפה לחלוחית כו'. ובר מן כל דין קשה לחלק בין זה לדורון שבסי' תמ\"ח. עיין במה שכתבתי סוס\"י ת\"נ:", + "ואפילו לשרפה במקומה כו'. הנה המגן אברהם כתב שני טעמים. אחד בשם מהר\"ם לובלין משום דעצים אין תורת כלי עליהם אפילו ביום טוב, והיינו כדעת הר\"ן בפרק ד' דביצה שהביא הבית יוסף סימן תק\"ב. אבל התוספות והרא\"ש חולקין על זה, וכן פסק הטור ורש\"ל וט\"ז דיש תורת כלי על עצים ביום טוב ומותר לטלטלן, כדין כלים שמלאכתן להיתר שמותר לטלטלן אפי' לצורך דבר שאינו ניטל. טעם הב' כתב בשם הכ\"מ, וכך כתב הפרי חדש, דאין כאן צורך היום ולא הנאת הגוף, ואע\"ג דאיכא מצוה אין זה כלום, מידי דהוה אשריפת קדשים ביו\"ט ע\"ש, וסיים הפרי חדש כמ\"ש הר\"ן בפרק קמא דביצה ע\"ש. וכל זה אינו עולה יפה להלכה לדידן הנמשכין אחר פסקי הש\"ע דפסק בסי' תקכ\"ו דלא כהר\"ן, אלא כהרא\"ש ור\"י, דלצורך מצוה הוה כהנאת הגוף כמ\"ש הטור בסי' תקי\"ח.
ולפי זה שריפת קדשים בי\"ט היינו טעמא דלא דחי משום דאפשר לשורפן במוצאי יום טוב, כדפירש\"י בשבת דף כ\"ד, וה\"ה למילה שלא בזמנה, דאע\"ג דאיכא למימר בה מתוך שהותרה חבורה לצורך אכילה, דהיינו שחיטה, הותרה נמי לצורך מצוה, כדאמרינן בפרק קמא דכתובות גבי בעילת מצוה, אפ\"ה לא דחי, משום דאפשר לקיים המצוה למחר כדפירש\"י שם. וא\"כ כ\"ש וק\"ו היכא דאפשר לקיים המצוה בו ביום בלא חילול יום טוב, כגון להשליך החמץ לנהר, דלא דחינן יום טוב. דהא אי לא הוי יום טוב עשה ולא תעשה, ולא הוי ליה קרא למעט שריפת קדשים, הוי אמינא דאתי עשה דשריפת קדשים ודחי לא תעשה די\"ט, אף דאפשר לקיים המצוה במוצאי יום טוב, וכל מקום שאתה מוצא עשה ול\"ת אם אתה יכול לקיים שתיהן מוטב כו'. ומדאורייתא קאמר, כדמשמע בתוס' פסחים דף מ\"ז, דלא כמ\"ש התוס' במנחות דף מ', אלא כמ\"ש הטור וב\"י בהלכות ציצית סי' י\"א, ע\"ש דהכי קיי\"ל. וע\"כ צ\"ל דהא דס\"ד דשריפת קדשים דחי יו\"ט היינו כמ\"ש הרשב\"א שם בחידושיו בשם הרמב\"ן ז\"ל, דכל שלא אפשר לקיים המצוה בו ביום אין זה נקרא אפשר לקיים שתיהן ע\"ש. ואפילו הכי למסקנא די\"ט עשה ול\"ת אין מצוה זו דוחה יו\"ט אף דאיכא למימר מתוך, וכל שכן היכא דאפשר לקיים המצוה בו ביום בלא חילול, דאף למאי דהוה ס\"ד לא מחללינן, פשיטא דלמסקנא לא מחללינן אף דאיכא למימר מתוך. ואף דעכשיו דאסרו חכמים לטלטלו להטילו לנהר הוה ליה למשרי לשרפו, מ\"מ אין כח ביד החכמים להתיר דבר אסור מן התורה בקום ועשה.
ועיין במה שכתב[תי] בסי' שי\"ט דמפרר וזורה לרוח אינו חייב מן התורה לפום גמרא דילן בשבת (דף ע\"ג) היינו זורה היינו בורר כו' וכך כתב הרמב\"ם בפרק כ\"ה מהלכות שבת:" + ], + [ + "בין שנתערב יבש ביבש כו'. כן משמע בשו\"ע שהביא דיעה ראשונה בסתם, וכן פסקו החק יעקב ואליה זוטא, וכן כתב הט\"ז ביו\"ד סי' צ\"ב, וכן משמע במ\"א סימן תנ\"א סוף ס\"ק ל\"[ז] וסי' תס\"ז ס\"ק ל\"ג, וכן משמע בשאר כל אחרונים. ועיין במנחת יעקב כלל ל\"ט שהביא ראיות שכן דעת השו\"ע, וכן הוא באליה זוטא:", + "גדול מאד כו'. זה פשוט, כיון שהשו\"ע מתיר לכתחלה, ואף רמ\"א לא נחלק עליו אלא מחמת המנהג אבל מעיקר הדין הוא כפסק השו\"ע, כמו שהאריך המ\"א בסס\"י ת\"נ לתמוה על המנהג זה, והעלה שטעם המנהג הוא משום דאסור להאכיל איסורי הנאה לנכרי לפיכך אסור למכרו חוץ מדמי איסור שבו. ובודאי זה אינו אלא חומרא בעלמא שנהגו להחמיר גבי חמץ, ולא בשאר איסורי הנאה, שכולם אסורים להאכילו לנכרי ואפילו לבהמת הפקר, כמ\"ש ביו\"ד סי' צ\"ד, עיי\"ש בט\"ז סוף סק\"ד בשם איסור והיתר ורש\"ל ותורת חטאת, וכ\"מ במשנה סוף תמורה כמ\"ש הפרי חדש שם, ואעפ\"כ מותר למכרן לנכרי חוץ מדמי איסור שבהן, כגון יין נסך שנתערב בשאינו מינו ואין בתערובת ו' חלקים כנגדו שיש שם טעם ומראה יין כמ\"ש רמ\"א ביו\"ד סי' קל\"ד סעיף ה' בהג\"ה, עיי\"ש בש\"ך, וכ\"ש וק\"ו בחמץ משהו.
ובפרט שיש אומרים (הר\"ן בשם הראשונים והובא בפרי חדש סי' תס\"ז) שכל איסורין לסתם יינן מדמינן להו דאפילו יין ביין שרי. וזהו בודאי ג\"כ דעת הרשב\"ם וראבי\"ה, שהביא המרדכי בפרק כל הצלמים ובהגהת מימוני סוף הלכות חמץ, דהולכת הנאה לים מהני גם בחמץ, והוא הדין למכור לנכרי חוץ מדמי איסור, כדאיתא שם בהדיא בראיה שהביא ראבי\"ה ורשב\"ם מהירושלמי ע\"ש בהגהות מיימוניות, אלמא דבלח בלח נמי מהני תקנתא דר' שמעון בן גמליאל ודר' אליעזר, משום דלסתם יינן מדמינן לה, כמו חרס הדריוני שבירושלמי שהביא ראבי\"ה ראיה ממנו.
אלא דאנן לא קיי\"ל הכי בלח בלח, אלא כמ\"ש המרדכי בפרק כל שעה דליין נסך מדמינן לה. ואף ר\"י מפרי\"ז לא נחלק בזה אלא דמיקל משום שאין ממשות החטה כלום בתרנגולת, וכ\"פ בש\"ע סי' תס\"ז, אבל בש\"ע כאן בסי' תמ\"ז מיירי בלח בלח ממש, דאף ר\"י מפרי\"ז מודה בזה, כדמשמע מלשון המרדכי שחידש דטיפה לחלוחית כו', מכלל דר\"י מפרי\"ז לא ס\"ל הכי ולכן הוא מתיר, דו\"ק ותשכח דהכי ס\"ל (עיין באשל אברהם שנדחק בדברי הש\"ע והשיג על הפרי חדש ולפי מ\"ש ניחא).
והשו\"ע הולך לשיטתו שביו\"ד סי' קל\"ד פסק הב\"י דתקנתא דר' אליעזר ודרבי שמעון בן גמליאל לא מהני ביין ביין, וכן הוא הסכמת האחרונים שם. וזהו ג\"כ כוונת רמ\"א בדרכי משה שהביא בתחילה דעת הרשב\"ם וראבי\"ה שבמרדכי פרק כל שעה, שחולק על ר\"י מפרי\"ז דאפילו תרנגולת שנמצא בה חטה אסור למוכרה, ובלח בלח ממש אף ר\"י מפרי\"ז מודה משום דליין נסך מדמינן לה, וה\"ה דאין פדיון מועיל, לפסק הש\"ע ביו\"ד שפסק כרי\"ף ורמב\"ם ורא\"ש, והיינו דלא כרשב\"ם וראבי\"ה דס\"ל דאף תקנתא דרשב\"ג מהני בשאר איסורין אפי' בלח בלח כמו גבי סתם יינן, כמבואר בראיה שהביא ראבי\"ה ורשב\"ם, עיין היטב בכל המקומות שרמזתי ותראה שכן הוא. ובזה עלו כהוגן דברי הש\"ע ורמ\"א ושאר כל אחרונים ז\"ל, דלא כחק יעקב דאשתמיטתיה מקור הדין של רשב\"ם וראבי\"ה, ולא ראה אלא מ\"ש באיסור והיתר בשמם, כדמשמע בהדיא מלשונו, וגם אשתמיטתיה מ\"ש רמ\"א בדרכי משה, שהביא המרדכי פרק כל הצלמים ואפ\"ה לא פסק כן מטעם שנתבאר, וזה גרם לו להשיג על רמ\"א שלא כדת:", + "יבש ביבש לד\"ה כו' למכרן אפילו כו'. עיין במ\"א סס\"י ת\"נ, דמשמע לכאורה, דלפי דבריו שטעם המנהג הוא משום דאסור להנות לנכרי, א\"כ ה\"ה ליבש ביבש אין למכור לנכרי חוץ מדמי איסור שבו (ומהשמטת אחרונים תקנה זו אין להביא ראיה לזה, שהרי השו\"ע בודאי ס\"ל הכי כמ\"ש סימן תס\"ז סעיף י', ואפ\"ה לא הזכיר תקנה זו ביבש ביבש. עיין באלי' זוטא ובמנחת יעקב שדעת הש\"ע דלא כיש אומרים שבסעיף ט'), וכן כלי הבלוע מחמץ אסור למכרו לנכרי בפסח דמהנה לנכרי שיהנה מטעם החמץ שיפלוט לתוך תבשילו בו ביום. ומ\"מ לענין דינא פשיטא דאין להחמיר בכל זה, שהרי אף להמ\"א אין זה אלא חומרא בעלמא כמ\"ש לעיל. ובפרט שבמ\"א אינו מפורש לאיסור, ובשאר אחרונים מפורש [ל]היתר. מכירת כלים התירו הפרי חדש ואלי' זוטא בשם אחרונים בסס\"י ת\"נ, וכ\"כ בחק יעקב ס\"ק י\"ח בשם תרומת הדשן שכל שמותר להשהותו מותר להנות ממנו בפסח, וכלי חמץ מותר להשהותו א\"כ מותר ליהנות מהן דהיינו למכרן לנכרי, וכ\"פ הרמ\"א בדרכי משה סס\"י ת\"נ, וזהו ג\"כ כוונתו בהג\"ה כמ\"ש המ\"א שם. ודלא כמנחת יעקב כלל פ\"ה סקט\"ו שכתב שדעת רמ\"א להחמיר כהטור, ואשתמיטתיה מ\"ש רמ\"א בדרכי משה, ובלא\"ה דבריו תמוהין שם מאד כמ\"ש בסימן תמ\"ו עיי\"ש. ומכירת יבש ביבש התירו החק יעקב ס\"ק מ\"ד, והש\"ך ביו\"ד רס\"י ק\"י, שנתן כלל לכל איסורי הנאה (עיין בש\"ך סי' ק\"א סק\"א וסי' ק\"ט סק\"ה וסי' ק\"ב ס\"ק י\"ב וי\"ג ובנקודות הכסף סי' צ\"ב).
ואף דבשאר איסורי הנאה מועלת בה תקנה זו גם בלח בלח אם נתערב בשאינו מינו, כגון יין נסך במים, ואנו מחמירין לשרוף התרנגולת שנמצא בה חטה. היינו משום דסבירא לן כנוסחאות שלפנינו שבגמרא דף ל' ע\"א בין במינו בין שלא במינו במשהו כרב, ולרב ודאי דאסור למכור לנכרי חמץ חוץ מדמי איסור אפילו נתערב בשאינו מינו, גזירה משום במינו דאסור מן הדין לדעת המרדכי וסיעתו, דומיא דיין ביין (ועיין במס' ע\"ז דף ע\"ד דמשמע שם דלרב אפילו בסתם יינן לא מהני תקנה זו ביין ביין עיי\"ש), שהרי משהו שלא במינו אינו אסור לרב אלא מחמת גזירה זו, משא\"כ ביין נסך דלא גזרינן גזירה לגזירה זו. ועיין בתוס' שם דאף לדידן דבשאר איסורין לא קיי\"ל כרב מ\"מ בחמץ מחמירינן כוותיה. ואצ\"ל לדעת הרמב\"ם והרמב\"ן שטעם איסור משהו הוא משום דבר שיש לו מתירין. ואע\"ג (חסר):" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "שהיא מתקנת כו'. כן מוכרח לומר על פי מה שכתב המגן אברהם בסימן תקי\"ח בשם המגיד משנה עיין שם. ועל זה קשה מהבערה כמו שכתב המגן אברהם שם. ואין לומר כמו שכתב הר\"ן, דלהר\"ן דמדורה היא אוכל נפש אם כן בקיעת עצים אינה נקראת מכשירין כמו שכתב המגן אברהם בסימן תק\"א סוף ס\"ק ג' עיין שם (ולשיטה זו יש להתיר לבקע מקורה אפילו עצים דקים, שהרי האוסרים פירשו הטעם משום דהוי מכשירין. וכן משמע בר\"ן דאין איסור אלא בבוקע מעצים דקין משום מלאכה שאינה צריכה. עיין מ\"ש שם), ואנן קיימא לן שם כדעת ראבי\"ה ומרדכי ורא\"ש וראב\"ד (עיין מגן אברהם שם) והסכמת האחרונים דבבוקע קורה לעצים דקים ביו\"ט חיובא איכא, ועל כרחך משום דהוי מכשירין דלא כר\"ן. וכן היא דעת רש\"י במתניתין דמדורה. וא\"כ על כרחך צריך לומר דהטעם דהבערה אינה נקראת מכשירין ואמרינן בה מתוך משום שהיא מתקנת וכמ\"ש בפנים:", + "שמרבה האש כו'. הנה אף על פי שהמבעיר אינו חייב אלא אם כן צריך לאפר, אף על פי כן עיקר החיוב אינו משום שריפת וכליון העצים אלא משום ריבוי האש, כדמשמע בהדיא ברמב\"ם פרק י\"ב מהלכות שבת גבי חימום ברזל באור, עיין שם במגיד משנה שכל דבר שהוא עצמו נעשה אור כו'. וכן משמע בגמרא דכריתות שהביא הרמב\"ם שם דהמדליק הנר אף על פי שאין צריך לאפר חייב. וכן משמע בתוס' סוף פרק האורג ד\"ה בחובל עיין שם שהקשו צריך לאפרו היכי חשיב צריכה לגופה. וזה פשוט ואין צריך לפנים:", + "מצוה עוברת שזמנה בו ביום. כן הוא בגמ' דשבת דף כ\"ד ע\"ב גבי מילה שלא בזמנה דלא אמרינן מתוך שהותרה חבורה לצורך אוכל נפש כו' כדאמרינן בפרק קמא דכתובות עיין שם, וסתמא קתני אפילו לא היה אפשר למולו קודם יו\"ט מחמת חלישותו, אלא על כרחך צריך לומר משום דאפשר למולו אחר יו\"ט כדפירש רש\"י שם. ואע\"ג דקיימא לן בסימן תקכ\"ו דמותר להוציא המת לקבורה ולהחם לו חמין במתוך שהותרה הוצאה והבערה לצורך אוכל נפש כו', לא קשיא מידי דהתם הוי מצוה עוברת, דמצוה לקברו קודם שקיעת החמה כדכתיב כי קבור תקברנו ביום ההוא (והלילה הוא מיום שלאחריו), ומפסוק זה ילפינן קבורה לכל המתים בסנהדרין, וכן משמע בגמרא שם דמשהין אותו עד סמוך לשקיעת החמה עיין שם ברש\"י, משמע דסמוך לשקיעת החמה ליכא למיחש לפשיעותא, דמצוה לקברו בו ביום, אלא שאין עובר עליו בלא תעשה עד שילינו:", + "יפסיד אכילתו כו'. הנה ההפרש שבין מכשירין לאוכל נפש עצמו יש בו מחלוקת בין הפוסקים. וזה לשון התוספות פרק קמא דכתובות והרא\"ש סוף פרק ב' דביצה אמאי אסור לכבות הנר מפני דבר אחר ולא שרי במתוך שהותר כיבוי לצורך אוכל נפש, כגון גריפת התנור או שלא תישרף הקדירה, דמהאי טעמא שרינן בעילת מצוה אע\"ג דעושה חבורה. ויש לומר בעילת מצוה שאני. ועוד יש לומר כיבוי הנר מפני דבר אחר הוה כמו מכשירין דאפילו באוכל נפש אסור לרבנן דרבי יהודה. עד כאן צירוף לשון תוספות ורא\"ש.
והנה לפי תירוץ השני דהא דלא אמרינן מתוך גבי כיבוי הנר מפני דבר אחר היינו משום דהוי מכשירין דאפילו באוכל נפש ממש אסור בכהאי גוונא, על כרחך צריך לומר דמכשירין נקרא כל שאין המלאכה נעשה בגוף הדבר שנהנה בו כגון גריפת התנור ותיקון השפוד, ולכך לא אמרינן מתוך שהותר כיבוי לגרוף התנור בשביל אפיית הפת שהרי אי אפשר בענין אחר הותרה כיבוי הנר משום דאף גריפת התנור אסורה לרבנן משום דהוי מכשירין. אע\"ג דאי אפשר לאפות בענין אחר בתנורים שלנו, מכל מקום אפשר לאפות בתנורים העשויים כקדרה (עיין ברא\"ש וטור ושו\"ע סי' תק\"ז). וההיא דאופין בפורני, כבר פירש המרדכי דאתיא כרבי יהודה עיין שם. וכן הוא דעת רש\"י דלרבנן אע\"ג דאי אפשר לאפות בענין אחר אסור לגרוף, שהרי פירש על הא דתניא ואם אי אפשר לאפות בו כו' דאתיא כר' יהודה (עיין בט\"ז סי' תק\"ז ותקי\"ד. ומה שכתב דבתיקון מנא לא שייך היתר אוכל נפש, היינו לשיטת הרז\"ה ור\"ן, אבל אנן לא קיימא לן הכי כמו שכתב הרמ\"א ריש סי' תק\"ט, ועיין מ\"ש שם באורך מזה). וכן משמע קצת ברמב\"ן במלחמות בפרק שני דגריפת התנור אע\"פ שאי אפשר לאפות בענין אחר מיקרי מכשירין. וכן כתב המגיד משנה בשם הרשב\"א והביאו הב\"י בסי' תקי\"ד דאף שלא תתעשן הקדרה ואין לו מקום לפנותה נקרא מכשירין. דלא כמו שכתב הרא\"ש שם.
וצריך לומר דהרא\"ש תופס עיקר תירוץ הראשון דגבי בעילה שאינו של מצוה לא אמרינן בה מתוך, ואם כן יש לומר דגריפת תנור שאי אפשר לאפות בענין אחר או שלא תישרף הקדרה הוה אוכל נפש ממש ושרי אף לרבנן כמו שכתב הרא\"ש בפרק ב' ופרק ד', ואפילו הכי לא שריה כיבוי הנר מפני דבר אחר מחמת מתוך, ולפי זה צריך לומר דמכשירין נקרא כל שאפשר לאכול אוכל זה בלא מלאכה זו. ותיקון השפוד נמי אפשר לבשל בקדרה. ואפילו הכי שרי לרבי יהודה משום דדריש לכם לכל צרכיכם, והוא הדין לכיבוי הנר מפני דבר אחר ולכחול העין שהן בכלל צרכי האדם ואין צריך כאן למתוך. אבל בשיטה מקובצת בשם הרא\"ה כתב דלכחול העין אינו נהנה מהמלאכה עצמה, ומשום הכי דמי למכשירין כמו כיבוי הנר שאינו נהנה מהכיבוי עצמה עיין שם באורך, וזהו כתירוץ השני הנ\"ל. וכן כתב הרמב\"ן שם דאין חילוק בין בעילת מצוה לשאר בעילות, דלא כתירוץ הראשון של התוס', וסבירא ליה כתירוץ השני דכל שאינו נהנה מהמלאכה עצמה נקרא מכשירין, ואף באוכל נפש ממש כגון שלא תתעשן הקדרה אסור לרבנן, ולכך לא אמרינן מתוך גבי כיבוי הנר. ואף אנן דקיימא לן כרבי יהודה מחמרינן בהאי כרבנן מטעם שכתבו שם הרמב\"ן ור\"ן עיין שם. וכן הוא דעת המגיד משנה והרשב\"א כמ\"ש לעיל, שאף המגיד משנה לא פליג על הרשב\"א בהא דנקרא מכשירין.
וכיון שרש\"י ורמב\"ן ורשב\"א ורא\"ה ומגיד משנה מסכימים דכל שאין גופו נהנה מהמלאכה עצמה נקרא מכשירין, ואם היה אפשר לעשות מערב יו\"ט אסור לעשות מן התורה ביו\"ט אע\"פ שאי אפשר בענין אחר, הכי נקטינן, דלא כרא\"ש, דבשל תורה הלך אחר המחמיר ובפרט שהן רבים. וכן משמע במגן אברהם ריש סי' תקי\"ח בשם המגיד משנה. וכן הוא דעת הרמב\"ם כמ\"ש לקמן. ואעפ\"כ דינו של ה[ר]מ\"א ז\"ל ריש סי' תקי\"ד קיים, שהרי שם אי אפשר מערב יו\"ט. ועיין בט\"ז שם. ועיין במ\"ש בסי' תק\"ט יתבאר לך שמדעת רמ\"א שם מוכח בהדיא דסבירא ליה כרמב\"ן וסיעתו, עיין שם היטב.
והנה והנה בתירוץ ב' של תוס' ורא\"ש הנ\"ל מבואר בהדיא דלא אמרינן מתוך אלא ממלאכת אוכל נפש למלאכת הנאת הגוף ממש, דהיינו שהגוף נהנה מהמלאכה עצמה (אליבא דרבי יהודה אמרינן נמי מתוך ממכשירי אוכל נפש ממש למכשירי הנאת הגוף, אבל אנן לא קיימא לן הכי, אלא כמו שכתבו האחרונים בסי' תק\"ז דבכיבוי לא אמרינן מתוך, והוא הדין לשאר מכשירין לפי מה שכתב המג\"א ריש סי' תקי\"ח דלא אמרינן מתוך אלא במלאכה הנעשית בגוף האוכל), אבל לא אמרינן מתוך שהותרה מלאכת אוכל נפש הנעשית בגוף האוכל שגופו נהנה מן המלאכה עצמה הותרה במכשירי הנאת הגוף שאין הגוף נהנה מהמלאכה עצמה, כגון כיבוי הנר והבקעת והבית השורף דדמיין להדדי וכולהו אסירי, אף אי הוה משכחת לה כיבוי שיש בו בעצמו הנאת הגוף, שהרי כתבו דאף באוכל נפש אסור מכשירין, משמע דמאוכל נפש ממש למכשירי הנאת הגוף לא אמרינן מתוך.
וזהו דלא כמו שכתבו התוס' סוף פרק המצניע דהבונה בית ביו\"ט לצורך יו\"ט אינו חייב מן התורה מתוך שהותר לגבן דהיינו בונה כו' עיין שם, דהא בנין הבית דמי לכיבוי בית השורף דהוי מכשירי הנאת הגוף דלא אמרינן בהו מתוך לרבנן, ואף לרבי יהודה לא אמרינן מתוך אלא ממכשירין למכשירין אבל לא מאוכל נפש למכשירין כמ\"ש לעיל לפי תירוץ הב' של התוס' דכתובות. וצריך לומר דהתוס' דשבת ס\"ל כתירוץ הא'. ולפי זה מכשירין דאסירי לא משכחת לה (בין לרבנן, בין לרבי יהודה היכא דאפשר מערב יו\"ט) אלא במלאכה שלעולם אינו נעשית באוכל נפש עצמו. ולהכי מוקמינן פלוגתא דרבי יהודה ורבנן בסכין ושפוד וגריפת תנור דאיסורייהו משום תיקון כלי, שאין זה שייך באוכל נפש. ומתורץ בזה קושיית הר\"ן, דלא קיימא לן כתירוצו כמ\"ש בסימן תק\"ט עיין שם:
אבל אבל הרמב\"ם כתב דהבונה חייב, ומשמע אפילו לצורך אכילת יו\"ט כמו שכתב המגיד משנה והביאו הבית יוסף לפסק הלכה. וכן משמע במג\"א סי' תקי\"ח דלא אמרינן מתוך אלא בהוצאה והבערה ושחיטה ואפייה ובישול שהן מוזכרים בגמ' בפירוש, והוא הדין לשאר מלאכות כיוצא בהן שהן נעשים בגוף דבר שיש בו צורך היום קצת, ולכך לא כתבו הרמב\"ם וטור וש\"ע חוץ משחיטה ואפיה ובישול, דכיון שצריך שיהא צורך יו\"ט קצת ובמלאכות אלו וכיוצא בהם לא משכחת לה צורך יו\"ט השוה לכל נפש אלא באכילה ממש:", + "היה אנוס כו'. הנה דעת הר\"ן בשם התוספות וכן כתב בשיטה מקובצת דאפילו לא ידע כלל בערב יום טוב שנשבר השפוד אפילו הכי אסור לתקנו ביום טוב, דלא כרש\"י ואור זרוע. ולכאורה היה נראה להחמיר בשל תורה כתוס' ור\"ן, אבל כבר פסקו רש\"ל ומגן אברהם כרש\"י ואור זרוע, ואין לנו לזוז מדבריהם.
מכל מקום הבו דלא לוסיף על דבריהם, שהרי המג\"א עצמו בסי' תק\"י סק\"ו אוסר אם היה טרוד מערב יו\"ט, אף שרש\"י ואור זרוע התירו זה בפירוש, מכל מקום חשש לתוס' ור\"ן. ואם כן גם באונס ממש שדעת רמ\"א והמג\"א להתיר, כדמוכח במגן אברהם סי' תק\"ט סק\"ד וסקי\"א וסקי\"ג וסקי\"ד וסי' תק\"י סק\"ה, מכל מקום יש לומר דהיינו כשלא היה אפשר לו כלל לעשות קודם יו\"ט, לא בערב יו\"ט ולא קודם לכן משעה שנודע לו שהוא צריך לעשיית מלאכה זו. דבכל מקומות אלו שרשמתי מיירי מתיקון דברים ישנים שכל זמן שהישן לא היה צריך תיקון לא היה צריך כלל למלאכה זו, ומשעה שנודע לו שצריך תיקון אפשר למצוא שהיה אנוס משעה זו ואילך או שחסרו לו הדברים הצריכים לו למלאכה זו, אבל תיקון דבר חדש אי אפשר למצוא שלא היה אפשר לו לעשותה קודם יו\"ט.
אף על פי שבערב יו\"ט ממש אי אפשר לעשותה, מכל מקום בקרא דממעטינן מיניה מכשירין לא כתיב ערב יו\"ט ממש, ומצינו בסוף פרק ה' דחולין דכל קודם יו\"ט נקרא ערב יו\"ט עיין שם ברא\"ש. ואף על פי שיש לומר שקודם ערב יו\"ט היה סבור שיתקן בערב יו\"ט ובערב יו\"ט נאנס, מכל מקום לא משמע הכי במתניתין דאין שוברים את החרס כו', ולא משתמיט שום פוסק למימר דאם לא היה אפשר מערב יו\"ט שרי. וכן מתניתין דאין מלבנין כו'. וההפך מזה מבואר ברז\"ה ור\"ן עיין בר\"ן פרק אין צדין, אלא דלא קיימא לן הכי כמ\"ש בסי' תק\"ט, עיין מ\"ש שם ותבין מ\"ש כאן. וגם המגן אברהם עצמו בסי' תק\"ט על כל איסור הנזכר בשו\"ע כתב בפירוש דאם לא היה אפשר מערב יו\"ט שרי, ובסי' תק\"ח הסמוך לו לא כתב כלום. ועל כרחך צריך לומר שדעתו לחלק בין תיקון דברים ישנים לתיקון דבר חדש, דלא משכחת ביה אי אפשר לעשותן בערב יו\"ט אלא א\"כ היה לו אחר ונאבד ומשעה שנאבד לא היה לו פנאי, וגם בזה צריך עיון כיון שמלאכה זו בעצמה היה אפשר לו לעשותה קודם יו\"ט כשלא היה אנוס עדיין, משא\"כ בתיקון דברים ישנים שקודם שנצטרך לתיקון זה לא היה עושה מלאכה זו עצמה שעושה ביו\"ט אלא מלאכה אחרת כיוצא בה. וכן משמע ברמ\"א וטור שלא התיר לעשות שפוד חדש אלא לתקן שפוד שנשבר.
ואף אם תרצה לדחות כל זה, הרי לפניך תוס' ור\"ן המחמירים בשל תורה ואין להקל כנגדם בדבר שלא נמצא היתר מפורש בדברי האחרונים ז\"ל. ובפרט בתיקון כלי שהט\"ז בסי' תק\"ז ותק\"ט נראה כמסכים לדעת רז\"ה ור\"ן דרבי יהודה מודה בזה לרבנן, אף דלא קיימא לן הכי מפני שהרא\"ש וטור ורמ\"א ומג\"א סי' תק\"ט חולקין על זה והתירו לתקן שפוד שנשבר, מכל מקום לעשות שפוד חדש שלא נזכר בדבריהם פשיטא דאין להקל כנגד התוס' ור\"ן ורז\"ה:", + "חולב כל צאנו כו'. הנה הרמב\"ן בספר המלחמות פרק כ\"ב דשבת כתב בשם הרי\"ף בתשובה דלא אסרו החליבה ביום טוב לתוך הקערה משום סרך מלאכה אלא משום שאסור לאכול ביום טוב את החלב שהוא נולד עיין שם. וזהו דעת הגהות אשר\"י ריש פרק קמא דביצה שיתבאר בסימן תק\"ה שבהמה העומדת לאכילה שחלבה לתוך הקערה יש על החלב תורת נולד.
אבל לפי מה שכתב הרשב\"א בבית יוסף שם שאין על החלב שנחלב מעצמו או על ידי נכרי תורת נולד אם הבהמה עומדת לאכילה, והביאוהו רמ\"א ומג\"א שם, א\"כ על כרחך צריך לומר הא דאסור לישראל לחלוב בעצמו את הבהמה העומדת לאכילה היינו מטעם שכתבתי בפנים:", + "אבל במוקצה כו'. כן כתב הים של שלמה. אלא שבמוקצה מחמת איסור אף שלא נדחה בידי אדם דעתו לאסור. ולשיטתיה אזיל דסבירא ליה מתניתין שמחתכין את הנבלה הוה מוקצה ולא נולד, וא\"כ משכחת לה מוקצה מחמת איסור בלא נולד כגון בהמה טמאה שמתה. אבל לפי מה שיתבאר בסי' תצ\"ז דמתניתין דמחתכין הוה נולד, תו לא משכחת מוקצה מחמת איסור בלא נולד (דטבל מוכן הוא, כדאיתא בדף ל\"ד. דו\"ק ותשכח).", + "הוציא בשפתיו כו'. כן הוא ברמב\"ם סוף פרק א' גבי שור העומד לחרישה (ומה שכתב שם יוני שובך הוא שלא בדקדוק, כי סמך על מה שכתב בפרק ב' דצריך לומר אלו ואלו כו', אי נמי מיירי כשאין שם רק ב' יונים דליכא למימר מטלטל ושביק). וכן הוא בשבת דף נ', עיין במ\"א סי' ש\"ח סק\"[מ] שכתב כן בהדיא בשם המגיד משנה. וכן משמע שם בהדיא בתוס' ורא\"ש, דאי סלקא דעתך דצריך להוציא בשפתיו לא קשיא מידי. וכן משמע בגמרא, וטור ושו\"ע סי' ש\"ח סעיף כ\"ו, וסעיף כ\"ה בהג\"ה, וסי' שי\"א סעיף ח' בהג\"ה ובמג\"א סי' ש\"ח ס\"ק י\"ח בשם הרשב\"ץ. ואף דלא קיימא לן הכי לפי דעת השו\"ע סעיף כ\"א, היינו משום דבלא מחשבתו של אדם הן מוקצה, שהרי השעוה והאבנים אינם ראויים לכלום בשבת, וכיון שהן מוקצים מאליהן אין מחשבתו של אדם מוציאתן מידי מוקצה אלא ע\"י מעשה לדעת השו\"ע. אבל לדעת הרמ\"א שם סעיף כ\"א בהג\"ה כיון שלא נדחו בידי אדם מועלת להן מחשבה להוציאן מידי מוקצה, וכמ\"ש בפנים:", + "פירות שהעלן כו'. הנה במגן אברהם משמע דאף אוצר נקרא אקצייה בידים, והפך מזה מבואר בגמ' דשבת דף מ\"ה סוף ע\"א עיין שם ברש\"י ותוס', ועיין במ\"ש בסי' תקי\"ח. ואין לחלק בין אקצייה בידים לדחייה בידים, דהרי שם מיירי בשאר פירות הראויין לאכילה דאם אינן ראויין לאכילה גם רבי שמעון מודה בהו, עיין שם גבי גרוגרות וצמוקין. ולפי זה יש לומר דגם רמ\"א סבירא ליה כשיטת התוס' דביצה וכפסק הרמב\"ם, דאינהו לא מיירי רק במוקצה דהיינו פירות שהעלן ליבשן כמו שפירש רש\"י. ועיין בלחם משנה ודו\"ק:", + "שישער בדעתו כו'. עיין בשיטה מקובצת שמגיה בירושלמי שצ\"ל לית לן חומר בדבר שיש בו רוח חיים. וכן היא גירסת התוס' ור\"ל דאקצייה בידים חמיר טפי. וכן פסק הרמב\"ם וים של שלמה ומג\"א. אבל הפרי חדש מקיים נוסחא הישנה דהתם חמיר טפי, דצריך לומר זה וזה אני נוטל, ואם הזמין יותר ממה שצריך לו ביו\"ט הרי זה לא יטול כלום, אבל הכא אין צריך לדקדק בזה אלא מותר להזמין יותר ממה שיצטרך לו ביו\"ט. והנה לפי דבריו אין הרשימה מעכבת כלל אלא האמירה מכאן כו' (אלא א\"כ הוא גרוגרות וצמוקין עיי\"ש), שהרי ביוני שובך דחמירי לפי שיטתו ואעפ\"כ אינו צריך לרשום. אבל לפי שיטת התוס' וסיעתם דאקצייה בידים חמיר מבעלי חיים, ובבעלי חיים אם זימן יותר ממה שצריך לו לא הועיל כלום כמו שיתבאר בסי' תצ\"ז, כל שכן במוקצה דאקצייה בידים.
אף שיש לדחות, דהתם אין הזמנתו מועלת להיתירים שאין צריך לו ביו\"ט, וא\"כ יש לחוש דילמא מטלטל ושביק לכך אין הזמנתו מועלת כלל, אבל הכא נהי דאין הזמנתו מועלת להיתירים, מכל מקום למה שצריך לו אפשר דמועלת. מכל מקום מלשון התוס' משמע דאקצייה בידים חמיר לגמרי מבעלי חיים. וכן משמע בהדיא בשיטה מקובצת שכתב למה ירשום במכאן ועד כאן סגי וכו', וכיון שאינו רושם בודאי הא דלא סגי במכאן אני נוטל לחוד, היינו משום דאין הזמנתו מועלת כלל אם זימן יותר ממה שצריך לו (ואפשר דאף בתוס' צ\"ל מכאן ועד כאן כמו שהגירסה היא בשיטה מקובצת). וכן משמע בהדיא במג\"א דאקצייה בידים הזמנתו צריכה להיות דומה בשוה להזמנה דאחזי ולא אחזי דאיכא למיחש דלמא מטלטל ושביק דהתם צריך שלא יזמין רק מה שצריך לו כמ\"ש בסי' תצ\"ז, דאם אין הזמנתם דומה בשוה לא שייך לומר לשון לכולי עלמא צריך כו' שכתב המג\"א, כיון דאין הכל שוין בדין הזמנה זו, כמו שפירש רש\"י בפרק קמא דביצה דף י\"ד ד\"ה לכל דבר. ועדיין צ\"ע:", + "כדי לאכול מהם כו'. הנה היתר הכנה ביום טוב הוא פשוט בגמרא פרק ב' דביצה אמרינן שמותר לערב ע\"ח וע\"ת. ולא אסרו עירובי תחומין אלא מפני שקונה שביתה, דהיינו קניית רשות, אבל בלאו הכי מותר ממה נפשך אם היום חול אין איסור ואם היום קדש אינו עושה כלום כמו שכתבו הכל בו ועולת שבת ופרי חדש, וכן משמעות הגמרא והפוסקים, וזה הטעם שייך בכל הכנה שאין בה קניית רשות. ומה שכתב הט\"ז בכל מוקצה שאינו בבעלי חיים, כוונתו דבמוקצה דבעלי חיים צריך לברור מערב יום טוב מה שיצטרך למחר וזה אסור ביום טוב שהרי הן עדיין מוקצה. ותדע, שהרי בכל בו לא נשאלה השאלה לענין היתר הכנה ביו\"ט אלא לענין אם מועלת להתיר, ועל זה השיב דמועלת בכל מוקצה לבד בעלי חיים דלמא מטלטל ושביק, עיין שם היטב ותמצא כדברי, שהרי הביא ראיה מיוני שובך ושם לא נזכר כלל מהיתר הכנה אלא דאין מועיל הכנה. ועיין ט\"ז סוף סי' תקט\"ו שסותר לזה, ודבריו שבכאן עיקר, שכן פסקו רמ\"א ומג\"א ופרי חדש ועולת שבת ושאר אחרונים, וכן משמע ברמב\"ם פרק ב':" + ], + [], + [ + "כיון שהם מכוסים כו'. הנה המגן אברהם מיקל אם המים צלולים, דלא כמשמע מסתימת כל האחרונים, שהרי סתם מים הן צלולים ואפילו הכי אסרו. ובפרט לפי סברת הט\"ז שהטעם הוא משום מוקצה ודאי אין טעם כלל לחלק בין צלולים לעכורים. והמגן אברהם לא כתב כן אלא לפי שיטתו שהאיסור הוא משום צידה, ולכן אוסר בארגז רחב מששה טפחים, אבל לפי דעת הט\"ז אין לחלק כלל אלו החלוקים. ויש לסמוך על הט\"ז, דבלאו הכי הרמב\"ם מיקל, וכן פסקו הרב בית יוסף ופרי חדש. ועוד, דבגמרא וכל הפוסקים משמע בהדיא כהט\"ז, שהרי אמרו הסוכר אמת המים כו' וכתב הבית יוסף דמשמע בגמרא דאשמעינן דאין צריך זימון דסכירת אמת המים חשיב זימון עכ\"ל, עיין בגמרא התם קעביד כו'. ועוד, דאם לא כן למה הזכירו כלל הסוכר כיון שהאמה אין בה צידה ואפילו היא ארוכה הרבה מאד, כמו שכתבו המגיד משנה והמגן אברהם, אם כן סכירה זו אינה מועלת כלום לענין צידה, דבלאו הכי נמי שרי מפני שהאמה היא צרה. אלא על כרחך צריך לומר דאם לא סכר אסור משום מוקצה, כמו יוני שובך להאומרים שאין בהם משום צידה או קטנים לדברי הכל. וכן חיה שילדה בפרדס רחוק מן העיר שאף על פי שאין בהם משום צידה אעפ\"כ צריכים זימון משום דאין דעתו עליהם כיון שאינן ברשותו ממש כמ\"ש בגמרא. אבל שאר חיה ועוף שאין מחוסרים צידה אינם צריכים זימון, לפי שהן דומין לאווזין ותרנגולין שאינם צריכים זימון מפני שהן ברשותו כמו שכתבו הרי\"ף ורא\"ש פרק קמא. ובדגים נחלקו הרמב\"ם וראב\"ד, מר מדמי לה לחיה ועוף שאינן מחוסרים צידה, ומר סבר כיון שמכוסים מן העין חשובים כאינן ברשותו ודומין ליוני שובך שצריכים זימון. וזה ברור ופשוט ומוכרח כסברת הט\"ז דדגים שאינם צריכים צידה יש בהם משום מוקצה להראב\"ד, דלא כמג\"א שמתיר במים צלולין.
וכיון שהעיקר כהט\"ז, א\"כ אין צריך לדחוק ולומר דאמת המים מפני שאינה רחבה מששה טפחים אין בה משום צידה משא\"כ בביבר קטן, דזהו דבר שאין הדעת סובלתו דאמה ארוכה כמה מילין ואינה רחבה אלא ו' טפחים אין בה צידה וביבר קטן ארכו ו' טפחים ומשהו ורחבו ו' טפחים ומשהו יש בו צידה. ואין אומרים כל שיעורי חכמים כך הוא כו', אלא במקום שנזכר בגמרא בפירוש, אבל זה לא נזכר בגמרא בהדיא, דלשון אמת המים מצינו בגמרא ג\"כ על יותר מו' טפחים במשנה דפאה פ\"ב, וכמו שהאריך בזה הפרי חדש, עיין שם שמסכים להט\"ז. וכיון שלהט\"ז לא קשה מידי על הראב\"ד מאמת המים, אין לנו להמציא חילוקים מלבנו ויש להתיר אפילו בארגז רחב מו' טפחים. ובפרט ביו\"ט שאין איסור צידה בו אלא מדברי סופרים, יש לסמוך על המיקל. ויש לצרף דעת רש\"ל שפסק דבארגז ובאמת המים שסכר אין איסור צידה מן התורה אפילו בשבת, וכן פסק הפרי חדש בשם הירושלמי דביצה. ומה שהקשה המג\"א על רש\"ל דהירושלמי דשבת מיירי בארגז ואפילו הכי חייב וכן הוא בגמרא דילן כו' ע\"ש, לא דק, דאדרבה בגמרא מוכח כרש\"ל, שהרי אמרו השולה דג מן הים חייב משום נטילת נשמה, ולא אמרו משום צד, אלא דרש\"י ורמב\"ם פירשו דמיירי בדג הניצוד כבר, והירושלמי לא סבירא ליה הכי. ועוד כתב הט\"ז טעמים אחרים להקל בארגז לצוד אפילו ע\"י מצודה קטנה, ואע\"ג דלא קיימא לן כוותיה בזה, שהרי מהרי\"ל ומג\"א חולקין על זה, מכל מקום יש לסמוך עליו לתפוס בידו הרבה פעמים עד שיצוד כמו שכתבתי בפנים, וכמו שכתב הט\"ז לענין מצודה קטנה.
ואין להקשות להרמב\"ם דסבירא ליה דבדגים שאין מחוסרין צידה אינם צריכים זימון למה הוזכר הסוכר אמת כו', לא קשה מידי דלהרמב\"ם ע\"י הסכירה הן ניצודין כמו שכתב רש\"ל עיין שם. וכן משמע לשון הרמב\"ם עיין שם. ומה שמשמע בגמ' דהסכירה היא משום זימון, לא קשה מידי, דלהרמב\"ם דא ודא אחת דאין איסור צידה ביו\"ט אלא משום מוקצה, כמו שכתב בהדיא הרמב\"ם בפ\"ב וז\"ל אווזין ותרנגולים הרי הן מוכנים ואינם צריכים זימון, דגים וחיה ועוף שבביברין גדולים כל שהן שמחוסרים צידה הרי זה מוקצה ואין צדין אותן ביו\"ט, וכל שאין צריך מצודה הרי זה מוכן וצדין אותן ביו\"ט עכ\"ל, משמע בהדיא דאיסור צידה הוא משום מוקצה. וכן בפרק א' כשהזכיר מלאכות האסורות ביו\"ט לא הזכיר הצידה עמהם. וכן כתב בהדיא בפירוש המשנה בפרק ג'. וכן הראב\"ד שם שנתן טעם לאסור כל מלאכות שבמחובר, אין טעם נכון לאסור הצידה שהיא בתלוש. ואע\"פ שאפשר לעשותה מערב יו\"ט, נ\"ל דסבירא ליה להרמב\"ם דלא נקרא אפשר כו' אלא דבר שהוא בידו של אדם כמו הקצירה והסחיטה ודומיהן, אבל הצידה אינה בידו שהרי אפשר (אי נמי מטעם שכתב הרמב\"ן במלחמות פרק ג' עיין שם) שלא ישיג את הניצוד. וכל דבר שבודאי ישיגנו ואי אפשר להשמט ממנו זה נקרא אין מחוסר צידה ואין בה איסור כלל. ואין להקשות אם כן למה הצריכו להמתין בכדי שיעשו כיון שאין כאן איסור אלא משום מוקצה, לא היא, דכיון שאסור באכילה בו ביום משום מוקצה אם כן יש כאן מלאכה גמורה צידה שלא לצורך יו\"ט. והרי זה כיש במינו במחובר, שהתלישה ג\"כ אינה אסורה אלא מדברי סופרים לרוב הפוסקים. ויצא לו להרמב\"ם דין זה מהא דמשמע בגמרא דאין איסור ביוני שובך ועליה אלא משום מוקצה, כמ\"ש בפרק אין צדין במה דברים אמורים ביוני שובך כו' אבל אווזין כו' אינם צריכים זימון כו' עיין שם, משמע דביוני שובך מהני זימון, ואע\"פ שהצדן בשבת חייב לפי שהם מחוסרין צידה. ומה שתירצו תוס' והרא\"ש דמיירי בקטנים שלא פרחו, זהו דוחק גדול, דאם כן מה שהקשו בגמרא דף י\"א היכי דמי אי במפורחין כו', צריך לומר דהיינו מפריחין מעט כמו שכתבו הפוסקים, וזה לא נזכר כלל בגמרא, משום הכי משמע ליה להרמב\"ם דאין איסור צידה ביו\"ט אלא משום מוקצה. ולכן מועיל זימון ליוני שובך ועליה כיון שהן באין לכלובן לערב, ונוח לתופסן יותר מדגים חיה ועוף שבביברין גדולים שאפילו זימון אינו מועיל להם, כיון שאין זה תלוי בדעתו שיתפסו שהרי אפשר שלא ישיגם כלל, לכן אינו מועיל כלום מה שמזמן אותם ואומר זה וזה אני נוטל. וזה ברור ומוכרח בלשון הרמב\"ם.
וכן מוכח דעת הראב\"ד כמו שנתבאר לעיל. ועוד מדלא הגיה עליו כלום אלא כתב על לשון הרמב\"ם דגים שבביברין גדולים הרי זה מוקצה כו' אמר אברהם זה אינו כו' כיון שמכוסים מן העין עכ\"ל, משמע בהדיא דהראב\"ד סבירא ליה כהרמב\"ם דאסור משום מוקצה. וכמו שכתב הט\"ז. וכן עיקר. דהא אנן קיימא לן דצידה היא ממלאכות האסורות ביו\"ט כקצירה וסחיטה ודומיהן אי משום טעמיה דרש\"י ז\"ל אי מטעם התוס'. ואם כן על כרחך הני תרי מילתא, דהיינו מה שחילק המג\"א בין מים צלולים לאינן צלולין ומה שחילק בין רוחב ו' טפחים ליותר מו' טפחים, הם סותרין זה את זה, דאם נאמר דהכל תלוי ברוחב ו' טפחים ואפילו ארוכה הרבה שרי כמו שכתבו המגיד משנה ומג\"א, אם כן למה הוזכר סכירה באמת המים, ועל כרחך צריך לומר כדי לאפוקי מאיסור מוקצה, ואם כן תו לא מהני מה שהמים צלולין.
סוף דבר יש לפסוק כהט\"ז בהני תרי מילי, משום דבדין הראשון יש לומר דלא פליג מג\"א על הט\"ז דלשניהם הדבר תלוי אם צריך מצודה או אין צריך. ומטעם זה יש לומר דגם בדין הב' לא פליגי אהדדי, דהרי על כרחך עיקר הטעם של האוסרין ברחב מו' טפחים אינו אלא משום דהדגים נשמטים כמו שכתב רמ\"א וצריך מצודה, דאם אינו צריך מצודה בודאי מותר, דמה טעם לחלק בין דגים המכוסים שאין צריכים מצודה לחיה ועוף שאין צריכים מצודה, ובצריך מצודה גם הט\"ז מודה דהוא פשוט במשנה לאיסור. ועוד דהא כתב המג\"א דהעולם נוהגין כהט\"ז, ואף הוא ז\"ל התיר ע\"י נכרי מכלל דלא סבירא ליה בזה איסור ברור, וכן משמע מלשונו שכתב ויש להחמיר לעשות ע\"י נכרי, משמע דאינו אלא חומרא בעלמא ולכן מותר לעשות ע\"י נכרי. וכיון שהט\"ז מיקל בהדיא יש לסמוך עליו באיסור דרבנן שהולכין בו להקל:", + "ולכן אסור לברור כו'. כן כתב רש\"ל ועולת שבת ואליה זוטא ופרי חדש. ואף המג\"א לא חלק עליו בבירור. ואף שהט\"ז בס\"ק א' חלק עליו, מכל מקום הרי בס\"ק ז' חזר בו וכתב בעצמו דאסור לברור, אלא דלא חיישינן דלמא מטלטל ושביק ולכן מותר ליקח כל הבא לידו בלא ברירה ולא יחזיר המותר למים. ומה שכתב הט\"ז אח\"כ ויחזיר מה שלא ייטב בעיניו, אינו אלא פירוש לדברי רש\"ל, אבל אין דעתו מסכמת לזה אלא כמו שכתב הט\"ז תחילה, וז\"ל דגבי דגים אין חשש זה דודאי אם לא ייטב בעיניו לא ישליכנו למים עכ\"ל, משמע בהדיא שאסור להחזירו למים דהרי טלטול מוקצה, דאין הזמנתו מועלת אלא למה שיצטרך ביו\"ט כמו שכתוב בשו\"ע סעיף י\"א:", + "כל שאסור לאכלו מפני שהוא מוקצה כו'. כן כתב המגיד משנה. וכן כתב רש\"י. וכן הוא בירושלמי עיין במגיד משנה. וכן כתב באליה זוטא. וכן משמע בלבוש סעיף ז'. וכן משמע דעת המג\"א שכתב אבל במגיד משנה כו', משמע דסבירא ליה כוותיה. ובפרט לפי מ\"ש לעיל דלהרמב\"ם אין איסור בצידה אלא משום מוקצה אם כן אי אפשר לומר בענין אחר. עיין מג\"א. ועיין מה שכתבתי בסי' תצ\"ח:", + "לא מצא מנין יונים כו'. כן כתב הפרי חדש. וכן משמע מפירוש רש\"י שפירש אם לא היה אתמול כו', משמע דביו\"ט גם ברישא מיירי דאין שם יונים אחרים, ולכן אסורים אלו שמא הן הן המוקצים שלא נמצאו בקניהם. ואם כן האיך קאמר בסיפא ואם אין שם אלא הם. ומשמע דאיונים קאי ולא אקן מדקתני לשון רבים. ולכך פירש אם לא היה אתמול. ודו\"ק:", + "קשר את שלשתן כו'. כן כתב רמ\"א ולבוש ופרי חדש, וכן דעת הש\"ך ביו\"ד סימן ס\"ג שהרי כתב שם להתיר אם הניח עשר ומצא ט', אם כן מוכח דסבירא ליה כמאן דאמר בכיס אחד מחלוקת כדעת הטור סי' תל\"ט.
ואין לומר כסברת הט\"ז דמספקא ליה ובבדיקת חמץ מקילינן כמו שכתב הט\"ז, דהא שם יש ספיקא דאורייתא שמא נתחלף בבשר נבילה. ועל כרחך צריך לומר כן, שהרי בבדיקת חמץ משום דהיא דרבנן מיקל הטור סי' תל\"ט אם הניח במקום זה ומצא במקום אחר באותו הבית, וביו\"ד סי' ס\"ג קיימא לן דאם מצא הבשר שלא במקום שהניח אסור, ומשמע שם מלשון כל הפוסקים אפילו באותו בית, ועל כרחך צריך לומר משום דהוא ספיקא דאורייתא, וכן כתב החק יעקב סוף סי' תל\"ט. ובלאו הכי לא מסתבר כלל להחמיר במוקצה דרבנן בספיקא דפלוגתא אלא בספק מעשה, דהא פסקו הרא\"ש וסיעתו בפרק ג' דביצה דאין מוקצה לחצי שבת משום דזהו פלוגתא דאמוראי ובמוקצה דרבנן הלך אחר המיקל, וכן כתב בסוף פרק ה' גבי מדבריות עיין שם. ובפרט בנידון דידן דאף האוסר אינו אוסר אלא מחמת ספק, פשיטא דסמכינן על המיקל בספק דברי סופרים.
ומה שכתב הט\"ז דכן משמע מרמב\"ם וטור שלא כתבו אפילו מקושרים, לא משמע מידי, דהא במתניתין נמי סתמא קתני כלשון הרמב\"ם וטור, ואפילו הכי מקשה לימא מתניתין רבי היא, ועל כרחך צריך לומר משום דסתמא משמע כל כך אפילו מקושרים עד שיש להקשות לימא רבי היא, ואם כן לא הוצרכו הרמב\"ם וטור גם כן לפרש יותר. ולא אמרינן דרך הפוסקים לפרש אלא במקום שיש להסתפק, אבל כאן אילו היה מקום להסתפק לא היה הגמרא מקשה מידי. ועוד כיון שהר\"ן התיר בהדיא במקושרים ולא מצינו לאחד מן הראשונים שיחלוק עליו בהדיא, אם כן פשיטא דנקטינן כוותיה. וכן מסתימת המג\"א שלא חלק על רמ\"א משמע דסבירא ליה כוותיה. וכן כתבו החק יעקב ופרי חדש סי' תל\"ט:", + "לדברי האוסרים נולד כו'. הנה דעת הרמב\"ם וסמ\"ג ורש\"ל דכל דבר שלא נשתנה גופו ביום טוב אף על פי שאינו מוכן עכשיו למה שהיה מוכן מערב יום טוב אין זה נולד אלא מוקצה, עיין שם גבי בהמה שמתה. אבל המגן אברהם כתב בסי' תצ\"ט ס\"ק ט' דבהמה שמתה הוי נולד. וכן משמע בגמרא ובתוס' שבת דף כ\"ט דקליפין הוי נולד אף על גב דמעיקרא מיגלי והשתא מיגלי עיין שם בד\"ה והא כו', דאם לא כן טעמא רבה איכא לחלק בינייהו דזה מוקצה וזה נולד. וכן משמע בהדיא בתוספות שם דף קמ\"ג בד\"ה שמואל, וכן כתב במהרש\"א שם. וכן משמע בהדיא ברש\"י בחולין דף י\"ד ע\"ב ד\"ה שפיר דמי דלאו נולד כו' משמע דסלקא דעתך דהוי נולד, וכן הוא במסקנא היכא דלא הוה אוכלא דאפרת כגון שמתה או שנמצאת טרפה. וכן החלבים [ו]העור וכמו שכתב המג\"א בסי' תצ\"ט ס\"ק ט'. וכן משמע בהדיא בגמרא דחולין שם, דאם לא כן לימא שאני התם דהוי נולד משום דנשתנה גופו, אלא על כרחך דהכל הולך אחר ההכנה, ואם נשתנית הכנתו ביו\"ט הרי זה נולד. וכן משמע בהדיא ברשב\"א שם בשם הר\"ר יונה עיין שם. וכן משמע בהדיא במג\"א סי' תמ\"ו ס\"ק ג':" + ], + [ + "כדי שלא ימות כו'. כן כתב המגיד משנה. וכוונתו לתרץ שלא יקשה שהרי אסור ליתן מזונות לפני כל דבר שהוא מוקצה אף שאינו מחוסר צידה כמ\"ש בסי' תצ\"ז, ועל זה תירץ כדי שלא ימות התירו לו מפני צער בעלי חיים. ובזה נדחה מה שכתב הפרי חדש בסי' תצ\"ז דלא כמגיד משנה, והוכיח ממה שכתב הרמב\"ם כאן, וכבר נתבאר דלא קשה מידי:", + "אבל מותר לו לשחוט אחד מהן כו'. הנה אף שהט\"ז לא כתב כן, מכל מקום דעת הרב בית יוסף ולבוש כמו שכתבתי. וכן דעת המג\"א שכתב אבל אם הנכרי נותן לו הגדולה והטובה אסור לשחוט השנייה עכ\"ל, ועל כרחך מיירי שהוא רוצה לשחוט שתיהן ולחלוק כל אחת עם הנכרי (דאם לא כן פשיטא דאסור לשחוט השנייה שאין לישראל חלק בה). ודוקא שתיהן אסור לשחוט, אבל אחת מותר לשחוט אע\"פ שיש לנכרי חלק בה והוא רוצה ליתן להישראל לבדו גדולה וטובה אפילו הכי שרי. ומה שהקשה הט\"ז מהתוס', לא קשה מידי, דהתם כיון דהנכרי יכול לכוף את הישראל שיתן לו חלקו קודם אפייה, מפני שאינו רוצה לאפות היום או מאיזה טעם שיהיה או אפילו בלא שום טעם, מחויב הישראל ליתן לו חלקו קודם אפייה, אם כן כשהישראל אופה הכל ביחד הוא נהנה מחלק הנכרי, משא\"כ כאן שאין הנכרי יכול לכוף את הישראל שיקח לו בהמה אחת לחלקו אלא צריך ליתן לו מכל בהמה ובהמה, שהרי הן שותפין בכל אחת ואחת, אם כן אין נהנה מחלק הנכרי אלא מחלקו, שבשעת השותפות היה לו זכות זה שיהיה לו חלק בכל בהמה ובהמה:
הנה הנה הט\"ז בס\"ק ט' האריך בענין הוראה ביו\"ט בדבר שאם יאסרנו אסור לטלטלו. ולא העתקתיו, משום דכל דבריו אינן אלא לדעת המגיד משנה, אבל לפי מה שכתבו רש\"י ותוס' ור\"ן והרז\"ה וכן כתב המג\"א דהטעם הוא משום מתקן משמע בהדיא דבלאו הכי אין לאסור כלל ודלא כסברת המגיד משנה, וכן עיקר. ועיין בחק יעקב סי' תמ\"ו ס\"ק ד':
הנה הנה המג\"א הניח בצ\"ע אם נפלו ב' בהמות שאינן אותו ואת בנו, ואני כתבתי בפשיטות להתיר, משום דבתוספתא וירושלמי מתירין אפילו באותו ואת בנו כמו שכתבו הפרי חדש ומגיד משנה, וכדאי הן לסמוך עליהם עכ\"פ אם אינן אותו ואת בנו שאינו מפורש לאיסור בשום פוסק, וגם דברי רמ\"א נוטין להתיר כמו שכתב המג\"א. וכן עיקר:", + "אבל מותר לפנות הצמר או הנוצה כו'. כן כתב הפרי חדש בפשיטות דאף בעוף דאיכא איסורא דאורייתא מותר לפנות אילך ואילך. וכן כתב המג\"א בס\"ק כ\"ג דלדידן קיי\"ל דבר שאינו מתכוין מותר אפילו באיסורא דאורייתא. והוא פשוט ומוסכם בש\"ס ובכל הפוסקים בכמה דוכתי.
ואף דלכאורה לא משמע כן מדברי התוס' והרא\"ש שחילקו בין בהמה לעוף שדרכו בכך. אבל כד דייקית תשכח דלא כתבו כן אלא לדעת רב דסבירא ליה דבר שאינו מתכוין אסור באיסורא דאורייתא יש לחלק בין בהמה לעוף. וכן להמפרשים שמתירין ביו\"ט לתלוש ביד משום דסבירא להו דהתולש ביד הוי עוקר דבר מגידולו כלאחר יד ולא מיתסר אלא מדרבנן, כמו שכתבו התוס' בסוף ד\"ה והיינו טעמא עיין שם, וכן כתב הבית יוסף לדעת הרמב\"ם, דלפי דבריהם אפילו מתכוין לתלוש שרי, ולכן יש לחלק בין בהמה לעוף דאיכא איסורא דאורייתא ולא שרי במתכוין. אבל לפי מה שכתבו הטור ושו\"ע לפסק הלכה דלא שרי אלא בשאינו מתכוין, שוב אין חילוק בין עוף לבהמה. וכן כתב הרא\"ש בהדיא וז\"ל ועוד דהא פרישנא לעיל דאפילו בצמר של בכור לא שרי אלא בשאינו מתכוין (והיא שיטת התוס'. וכן פסקו הטור ושו\"ע) וכן [ביו\"ט] שרי באין מתכוין עכ\"ל, משמע דאפילו בעוף שרי באין מתכוין. וכן כתב המעדני מלך שם על לשון הרא\"ש וז\"ל ותלישת נוצה אי אפשר אלא במתכוין לתלוש דפנייתן אילך ואילך לא מהני כלום ולכן אסור עכ\"ל, משמע בהדיא דכשאינו מתכוין לתלוש שרי אפילו בעוף. וזה ברור ופשוט:", + "ואפילו אם אי אפשר לו לשחוט כו'. זהו האמת הברור לדעת הרא\"ש דקרי ליה מכשירין שאפשר לעשותן מערב יום טוב דאסור לעשותן ביום טוב אפילו אם אי אפשר לו זולתו כמ\"ש בסימן תצ\"ה. הגם שלדעת המגיד משנה אינו אסור אלא מדרבנן משום שאפשר לשחוט בלאו הכי, משמע דאם אי אפשר בענין אחר שרי. ומכל מקום כיון דלדעת הרא\"ש אסור מדאורייתא יש להחמיר כדבריו. ואף שהמג\"א הקשה עליו, מכל מקום לא מלאו לבו לחלוק עליו, בשגם שיש לתרץ כל קושיותיו:", + "במה דברים אמורים בגינה כו'. כן כתב הבית יוסף וז\"ל דבטל לקרקע הגינה וחורבה משא\"כ בבית וחצר עכ\"ל, וכן כתב הלבוש. ולפי זה צריך לומר דמה שכתבו הטור ושו\"ע הכניס עפר הרבה לביתו, לאו דוקא לביתו אלא לרשותו:
הנה הנה , הט\"ז התיר בשעת הדחק ליטול עפר שאינו מוכן ולכסות, כדי שלא לבטל משמחת יום טוב. ולא העתקתי דבריו, משום שאינן מובנים, דאי איירי בדיעבד שכבר שחט מאי שמחת יום טוב איכא הלא מותר לאכול אף אם לא יכסנו, ואי איירי לכתחלה אם כן אין לנו לפסוק כדבריו, שהרי עיקר טעמו של המתיר בגמרא הוא משום שמחת יום טוב כמ\"ש בגמרא, ואפילו הכי קיימא לן לאסור דלא שרינן איסורא משום שמחת יום טוב עיין בגמרא. ואף רבו דהסמ\"ג לא פסק כר\"ת אלא כדי שלא לבטל מצות כיסוי דאורייתא. וכל עיקר דברי הט\"ז בנויין על מה שכתב דלדידן יש לומר דעשה דוחה לא תעשה כרבא דסבירא ליה דיום טוב לא הוי עשה ולא תעשה. וזה תמוה מכמה פנים, חדא דאנן קיימא לן בסי' תקפ\"ו דאין דוחין אפילו שבות דיום טוב מפני מצות שופר משום דיום טוב היא עשה ולא תעשה כמ\"ש בגמרא פ\"ד דר\"ה. ועוד דאפילו לרבא אין היתר אלא אם כן מקיים המצוה באותו הרגע שדוחה הלא תעשה כדאמרינן בגמרא בהדי דכתיש קמכסי ע\"ש. ועוד מה שכתב דרב יהודה דסבירא ליה דבעינן דקר נעוץ היינו למאן דסבירא ליה דאין עשה דוחה לא תעשה ועשה מדלא התיר אלא בדיעבד אבל לבית הלל אליבא דר\"ת עשה דוחה לא תעשה ועשה ומותר לכתחילה, לא הבנתי. ואדרבה נהפוך הוא דבדיעבד איכא מצות עשה דכיסוי אבל לכתחילה אין כאן מצות עשה כלל, דהא דאמרינן אין שמחה אלא בבשר, היינו שלמי שמחה כמו שכתב הבית יוסף בסי' תקכ\"ט ע\"ש. ואף שרש\"ל פ\"[ב] דביצה חלק עליו, מכל מקום מודה דאין מצות עשה זו דוחה את שום לא תעשה, כיון שהיא תלוייה בדעת האדם, שהרי מותר להתענות תענית חלום ביום טוב משום דהתענית עונג לו כמ\"ש בסי' רפ\"ח, וכל מצוה שתלויה בדעת האדם אינה דוחה את לא תעשה, כדאיתא בפ\"ג דכתובות גבי אונס ומפתה. ותדע, דהא לא שרינן צידה דאין בה אלא איסור דרבנן לרוב הפוסקים, ומשמע אפילו אם אין לו בשר אחר כי אם מה שיצוד. ועוד, דהא משום מצות כיסוי שרינן איסור מוקצה לכסות באפר כירה שהוסק ביו\"ט, ובהמות מדבריות ויונים שאינם מזומנים וחיה שקננה בפרדס בניה צריכים זימון, ולא שרינן משום שמחת יו\"ט אם אין לו בשר אחר. אם כן אף אם כוונת הט\"ז להתיר לכסות בעפר שאינו מחוסר חפירה, מכל מקום יש לאסור משום מוקצה, לדידן דלא שרינן משום שמחת יו\"ט להשתמש במוקצה או לאכלו (עיין מה שכתב המג\"א בסי' תצ\"ט ס\"ק י\"א ותק\"ט ס\"ק ט\"ו, ועיין במהרש\"א דף ח' ודו\"ק). וכן עיקר, שלא להתיר טלטול מוקצה גמור משום שמחת יו\"ט, כדעת רש\"י ורמב\"ם ותוס' ורא\"ש ור\"ן וכל האחרונים ז\"ל:", + "אסור לעשות אפילו דקירה אחת כו'. כן כתבו הטור וכל האחרונים ז\"ל. ומה שכתב הט\"ז דאין צריך לכסות אלא מקצת הדם, לדבריו קשה, אפילו נתערבו דם חיה בחיה אסור לעשות כי אם בדקירה אחת, ואפילו יש לו הרבה דקרים נעוצים מערב יום טוב, כיון דלכתחלה אסור לשחוט אפילו יש לו דקר נעוץ, מוכח דיש חשש איסור אפילו בדקר נעוץ, אם כן למה לנו לעשות איסור בחנם כיון דאין צריך רק דקירה אחת לכיסוי הרבה דמים, והוא ז\"ל בעצמו התיר אם יש לו הרבה דקר נעוץ וכתב דכן מוכח מגמרא ומכל הפוסקים. אלא הדבר ברור דלא סגי בדקירה אחת, שהרי כאן מיירי שאם היה דם הבהמה מים היה מראית דם ניכר בו, דאם לא כן אין צריך כיסוי כלל כמו שכתוב ביו\"ד סי' כ\"ח סעיף י\"ג, ומשנה שלימה שנינו בפרק ז' דמסכת מקואות נפל לתוכו יין ושינו מקצת מראיו, עיין שם דמוכח אפילו לח בלח אינו מתערב בשוה בכל החלקים מהתערובת אלא יש במקום אחד יותר מבמקום אחר באותו תערובת, ולכן במקום אחד יש בו מראה אדמומיות ובמקום אחד אין בו, ולכן אסור לכסות אפילו בדקירה אחת, כיון שאנו רואים דם הבהמה כאילו הוא מים, אם כן שמא יהא הכיסוי במקום שאין בו מראה דם החיה והעוף, ונמצא טרח ביו\"ט ולא קיים שום מצוה, זהו כוונת רש\"ל.
ומה שהקשה הט\"ז מענין ביטול בששים, לא קשה מידי, דודאי מתערב בכל התערובת ואין משהו מהתערובת שלא יהא בו משהו מהדבר שנתערב, דבלח יש בילה כמ\"ש בפרק קמא דר\"ה ולכן נתבטל בס', אבל מכל מקום אין כל חלקי התערובת שוין, דבמקום שנפל דבר שנתערב שם באותו חלק ממש וסמוך לו נרגש יותר דבר שנתערב מבחלקים אחרים, הן במראיתו וכמ\"ש במשנה דמקואות, והן בטעמו. ומכל מקום כיון דגם בחלקים אחרים בכל משהו מהם יש גם כן משהו מן דבר שנתערב, לכן אם יש ס' פעמים כמותו נתבטל טעמו מחמת עוצם מיעוטו וקלישתו אפילו באותו חלק שנתערב שם תחלה, מחמת שהולך ומתפשט משם לחלקים אחרים רבים כל כך:" + ], + [ + "אלא טלטול בעלמא כו'. כן מוכרח לדעת המג\"א שמתיר לטלטלן סופן משום תחילתן, ובגמרא אמרינן דלא מהני סברא זו אלא גבי עור דחזי למיזגא עלייהו ולא מוכחא מילתא, וכמ\"ש המג\"א בס\"ק ג'. וכן צריך לומר לדעת המרדכי ורמ\"א שמתירין לטלטל נוצות להצניען אף על גב דלא חזי למיזגא עלייהו. ועל כרחך צריך לומר דלא מצריכים דבר זה אלא כשמתירין לו שום עסק, כגון לשוטחן באויר או להפכן וכן ליתן העור לפני הדורסן, אבל בטלטול בעלמא דשרינן ליה לא אתי למשרי שום עסק גמור דהיינו מליחה. ובזה נסתלקה תמיהת הפרי חדש על המרדכי ורמ\"א ז\"ל. ולפי זה לטלטלן מחמה לצל נמי שרי כמו שכתב המג\"א בס\"ק ג' בשם רש\"ל. ובסי' ש\"ח נתבאר דשלא יאבדו דמי למחמה לצל עיין שם:", + "אם לא הקצה כו'. כן כתב הט\"ז לפי שיטתו כשנשחטה ביו\"ט, אבל לשיטת המג\"א דלא שרי לטלטל אלא להצניע א\"כ אפשר דאפילו הקצה לסחורה שרי להצניע, דאם לא כן מימנע ולא שחיט אם אינו צריך לו להדלקה אלא לסחורה, דהא אפילו להפסד מועט חששו כגון נוצות של תרנגולים דשרי לטלטלן כדי שלא ימנע מלשחוט. ולכן לא העתקתי דבריו אלא בשנשחטה מערב יו\"ט, דאז אסור לטלטלם אם הקצם לסחורה אפילו להמתירין מוקצה ביו\"ט, כיון שאין עליהם תורת כלי כלל, וגם מקפיד מלהדליקם ביו\"ט, א\"כ הרי הם כאבנים ולבינים הסדורים לבנין דאסור לטלטלן אפילו בשבת דמוקצה מותר בו לדברי הכל, וכמ\"ש המ\"א בסי' ש\"ח ס\"ק ל\"ו עיין שם:", + "ומכל מקום נכון ליזהר כו'. זהו פשוט דלדברי האומרים לא ניתנו עצים אלא להסקה, וכן פסק בשו\"ע סי' תק\"ב, ופירש הר\"ן ומג\"א שם הטעם משום דאין תורת כלי עליהם, א\"כ הוא הדין והוא הטעם לחלב ושעוה שאין עליהם תורת כלי ואינם עומדים אלא להסקה, דהרי הם כעצים יבשים העומדים להסקה. ומה שסתם המג\"א כאן דמותר לטלטלן, היינו משום דאיירי כאן אליבא דהגהות אשר\"י ורש\"ל דהם סוברים דמותר לטלטל עצים לכל דבר כמ\"ש בסי' תק\"ב במג\"א וט\"ז עיין שם. אבל לענין הלכה ודאי יש לחוש לכתחלה לדעת הרי\"ף ורמב\"ם ור\"ן ומגיד משנה, שבשו\"ע פסק כמותם בלי שום חולק:
הנה הנה המג\"א מסתפק דבזמן הזה שאין דרך למלוח על גבי העור אפשר דאסור למלוח על גביו ביו\"ט כמו על החלבים לטעמו של הר\"ן ז\"ל. ולא העתקתיו, משום דלדעת הטור פשיטא דאין לחלק בהכי, דאם לא כן למה לו ליתן טעם משום דבמליחה מועטת די להו, תיפוק ליה כיון דאין דרך למלוח על גבי חלבים מוכחא מילתא. וכיון דלהטור פשיטא ליה, אין ספיקו של הר\"ן מוציא מידי ודאי של הטור. ועוד שגם להר\"ן יש לומר דלא חלקו חכמים בין זמן לזמן ולגמרי התירו מליחה על גבי העור ביו\"ט. וכהאי גוונא ממש כתב הבית יוסף בסי' י\"ג והביאו לפסק הלכה המג\"א שם בס\"ק ז' עיין שם:
הנה מהר\"צ שפיץ השיג בכאן על המג\"א, וכל דבריו אינן אלא להראות בקיאות, שידע מה שכתבו התוס' פרק נוטל כאילו נעלמו דבריהם מהמג\"א. ונהפוך הוא, כי הוא לא עיין מה שכתבו הרי\"ף ורמב\"ם ורז\"ה והרמב\"ן והרשב\"א ומגיד משנה שהם חולקים על התוס' ומחלקין בין שבת ליו\"ט, כמבואר בב\"י סי' תצ\"ה, וכן פסק שם בשו\"ע. ואף רמ\"א לא חלק עליו שם אלא במוקצה, אבל בנולד מודה דיש חילוק בין שבת ליו\"ט כמ\"ש המג\"א שם עיין שם הטעם. וכן מוכח בהדיא בסי' תצ\"ח ס\"[ו] ובסי' תק\"א ס\"א, שהשו\"ע פסק להחמיר בנולד ביו\"ט ולא חלק עליו רמ\"א. ואין לומר שסמך על מה שכתב בסי' תצ\"ה, שהרי בסי' תצ\"ה לא התיר אלא מוקצה, אבל נולד משמע מדבריו שם דיש להחמיר ביו\"ט כמו שכתב המג\"א שם.
ומה ומה שכתב מהר\"ץ שפיץ שם דרמ\"א מיירי בנולד שאינו ראוי למאכל בהמה, אין בדבריו כדאי להשיב עליהם, ופירוש משובש הוא מחמת כמה תמיהות. ואחת מהן, מאי קאמר רמ\"א לדבריהם, הלא אף השו\"ע מודה בזה לאסור כמ\"ש בסי' ש\"ח סעיף כ\"ז עיין שם בב\"י. וכן משמע בהדיא בסי' תק\"א ס\"ו בהג\"ה עיין שם.
וגם מה שכתב ולפי זה מתורץ הרמב\"ם וטור ושו\"ע כו', מלבד שאין צריך תירוץ כלל, שדין גרעין כבר הוזכר בסי' ש\"ח סעיף ל', אלא שתירוצו מוכיח שלא ידע שדעת הרמב\"ם ושו\"ע לחלק באיסור מוקצה ונולד בין שבת ליו\"ט כמבואר בסי' תצ\"ה:" + ], + [ + "אם חושש כו'. כן משמעות הפוסקים. עיין מג\"א ס\"ק י\"א, וכן משמע בהדיא בב\"י בשם הרשב\"א ומגיד משנה. עיין שם שכתב דרב אדא בר אהבה חולק על שמואל, ורב אדא לא התיר אלא משום הפסד כדמשמע מכל הפוסקים כרב אדא, וכמו שכתב הרשב\"א משום הפסד כו', וכן כתב בהגהות אשר\"י משום פסידא כו' עיין שם, ופסקו כן האחרונים (עיין מג\"א ס\"ק י\"ב), ואם שמואל מתיר אף אם ידוע שאין הפסד אם כן לא פליגי אהדדי, אלא על כרחך צריך לומר דאף שמואל לא שרי אלא משום חשש הפסד. והדעת מכרעת כן, דלמה נתיר שבות דמליחה וגם טרחא שלא לצורך יו\"ט כמו שכתב הרא\"ש בדבר שאין בו הפסד אם לא יעשנו עד לאחר יו\"ט.
והך פסידא אין צריך להיות פסידא ודאית אלא אפילו משום חשש הפסד התירו לו, דאם לא כן מאי איכא בין אחר אכילה לקודם אכילה, דבפסידא ודאית אף לאחר אכילה שרי כדמוכח בגמרא גבי מסוכנת, וכן כתב המג\"א. ולפי זה צריך לומר דמה שכתב המג\"א בסוף ס\"ק י\"ב יסריח הבשר כו', היינו אפילו שיש חשש שמא יסריח, שהרי בהגהות אשר\"י נלמד דין זה מדרב אדא. והא דנקט לישנא דמשתמע לתרי אפי ולא פירש בהדיא שמא יסריח, היינו משום סיפא לאשמועינן רבותא דאפילו ודאי יסריח אפילו הכי אסור אם נשחטה מערב יו\"ט:", + "חושש שלא יסריח כו'. נתבאר במ\"ש לעיל באות א':" + ], + [ + "דקים מאד כו'. כן כתב הט\"ז. ואע\"פ שסיים דאף שאין דקין כל כך אסור משום טרחא שאינה צריכה, היינו בבוקע מעצים הראוים להסקה בלא ביקוע דבהכי מיירי כמבואר בדבריו, אבל המבקע מקורה, כיון שהותר לו הביקוע אין לנו לחייבו שידקדק שלא יבקע רק עצים גדולים קצת הראויין להסקה בלא ביקוע, אלא מבקע כדרכו, ואף אם מבקע מהקורה עצים דקים אין בכך כלום, כל שאינו מבקע ממנה עצים דקים מאד בענין שיש חיוב חטאת על בקיעתן בשבת, והמחמיר עליו הראייה:", + "ביו\"ט ב' של ראש השנה כו'. הנה הטור אוסר גם בזה והעתיקו האחרונים דבריו. וכבר הקשה עליו הב\"י, ותירצו האחרונים. אבל על מה שהקשה הב\"י על הטור לאסור ביו\"ט ב' של ראש השנה דא\"כ אף בו ביום ליתסר לא תירצו כלום. ובים של שלמה ובדרכי משה ובפרי חדש תירצו דקיי\"ל בסי' תק\"ג דקדושה אחת הן להחמיר אבל לא להקל. והנה אנן לא קיי\"ל כסברא זו, שהרי בסי' תי\"ו פסק השו\"ע וכל האחרונים כהרמב\"ם והרשב\"א ומגיד משנה דאפילו להקל הן קדושה אחת עיין שם בבית יוסף. ומסי' תק\"ג לא קשה מידי כמו שכתב שם המג\"א. ואדרבה לפי תירוצו שם משמע שהכל מודים לרמב\"ם ורשב\"א דהיכא דאיכא לומר ממה נפשך אף להקל הן קדושה אחת, א\"כ בנידון דידן כיון דשייך לומר ממה נפשך אמרינן קדושה אחת אפילו להקל. וכיון שבנידון דידן הרב בית יוסף ורמ\"א הסכימו להתיר בפשיטות, וכתב הב\"י שכן דעת רוב הפוסקים, וגם האחרונים זולת רש\"ל וב\"ח לא החליטו לאיסור בזה, אלא שהט\"ז כתב ראוי לצאת לכל הדיעות, וגם כל האחרונים בסי' תי\"ו לא חלקו על הרמב\"ם ורשב\"א ומגיד משנה ושו\"ע, פשיטא דהכי נקטינן, ובפרט באיסור דרבנן דקיי\"ל הלך אחר המיקל.
ועוד בלאו הכי אין לנו לאסור בב' ימים טובים של ראש השנה משום הכנה, דהרי קיי\"ל כסברת הרמב\"ן והר\"ן שכל המותר ביומו אין בו משום הכנה משום דלעצמו הכין, דלא כרש\"ל סי' ג' שחלק על זה, כמו שכתב המג\"א בסי' תקי\"ג ס\"ק ח' ע\"ש. וא\"כ בנידון דידן כיון שביו\"ט א' ראויין הפתילות והלפידין הרי יום א' לעצמו הכין (ואפילו נכבה כשהאיר היום דשוב אין צריך לנר, מכל מקום ראוי לסמוך לחשכה בו ביום כמ\"ש בסי' תקי\"ד עיין שם בב\"י ובמג\"א ס\"ק י\"ד). וכן כתב בהדיא בים של שלמה שם דלדעת הר\"ן הנ\"ל הדבר ברור דשרי, וסמ\"ג וספר התרומה ורא\"ש שאוסרים אזלי לטעמייהו דלא סבירא להו כסברת ר\"ן אלא כשינוייא קמא בתוס' דף ד' ע\"א ד\"ה אלא כו', כמבואר בים של שלמה עיין שם היטב ודו\"ק:" + ], + [], + [ + "ומכל מקום אסור לומר בפה כו' עד סוף הסי'. הנה בים של שלמה מפורש בהדיא שלא החמיר כהרוקח אלא כשאין שם היתר דחד טירחא אבל כשהוא חד טירחא מודה להטור דמותר, עיין שם בפרק [ב'] סוף סימן ט\"ו. וכן הוא דעת הט\"ז שבסק\"ג העתיק דברי רש\"ל להחמיר ובסק\"ה משמע מדבריו להלכה שאין להחמיר אלא במערים. ובמה שנתבאר הוא מתורץ, דבסק\"ג מיירי כשאין שם היתר דחד טירחא כמבואר שם בהדיא, ובסק\"ה מיירי כשיש היתר דחד טירחא. שהרי התיר להערים ואם אינו חד טירחא אסור להערים, כמו גבי אפיית פת שהעתיק הט\"ז דברי המרדכי בסוף הסימן שהתיר להערים וכתב על זה אבל בהגה\"מ חולק וכן פסק ב\"י עכ\"ל, משמע שכן עיקר. וכן פסקו רש\"ל ומג\"א, וכתבו הטעם משום דאין שם היתר דחד טירחא רק היתר של שבח ועילוי בלבד. וא\"כ הוא הדין והוא הטעם לנותן בשר בקדרה בזה אחר זה אחר שהעמידה אצל האש. ואין לחלק בין טרחת הבשר שהיא מועטת לטרחת הפת שהוא מרובה, שהרי עיקר טעם האיסור בפת אינו משום טירחא בלבד, שהרי בחבית גדולה של מים הוא טורח טירחא גדולה למלאותה ולהעמידה אצל האש ואינו צריך אלא לקיתון אחד, ואפילו הכי כיון שעיקר מלאכת הבישול דהיינו עמידה אצל האש נעשה כולו כאחת מותר אפילו להערים כמו שכתב המג\"א, אם כן על כרחך חומרת הפת אינה משום טירחא אלא שאין מלאכת האפייה נעשיה בבת אחת, הכי נמי בקדירה דמאי שנא.
והנה לפי מה שנתבאר אם הוא חד טירחא ויש שם היתר של שבח ועילוי אלא שהוא מערים אסור לומר בפירוש כמו שכתב הט\"ז, וכל שכן אם אינו מערים אלא שאין שם היתר של שבח ועילוי דאסור לומר בפירוש כמו שכתב הפרי חדש. שהרי אם אין שם היתר דחד טירחא ואין שם היתר של שבח ועילוי אסור לדברי הכל כמפורש בגמרא, ואם יש שם היתר של שבח ועילוי ואין שם היתר דחד טירחא אע\"פ שהוא מערים מותר לדעת המרדכי ורבינו יואל, מכלל דמעלת של שבח ועילוי עדיף ממעלת שאינו מערים, ודו\"ק:", + "אנשי ביתו לעולם כו'. הנה בגמרא משמע בהדיא דמערים ביו\"ט דינו כמזיד בשבת, ובמזיד בשבת קיי\"ל בסי' שי\"ח דאסור לו לעולם. וכתב שם המג\"א דהוא הדין מי שנתבשל בשבילו דינו כלו, ואע\"פ שאח\"כ כתב בשם הבית יוסף להקל בזה, מכל מקום הרי בסימן רנ\"ג ס\"ק י\"א כתב בפשיטות דאנשי ביתו דינו כמי שנתבשל בשבילו, משמע בהדיא דמי שנתבשל בשבילו אין דינו כאחרים אלא כלו בעצמו, והוא הדין לאנשי ביתו, ובפרט במערים שסבור לעשות בהיתר, דלא שייך לומר אין אדם חוטא ולא לו, כמו שכתב המג\"א בסימן שי\"ח סק\"ב:" + ], + [], + [ + "לאכלו ביו\"ט משום נולד כו'. כן כתב בהדיא בהגהות אשר\"י ור\"ן ובים של שלמה סי' א'. וכן משמע בגמרא קס\"ד כו' דשרי במוקצה בנולד אסור כו' ולא אמרינן אוכלא דאפרת הוא. וכן כתב שם מהרש\"א ע\"ש. והטעם הוא כמו שכתב הר\"ן כיון שאין דעתו לאכלה אין עליה תורת אוכל כלל, הילכך לא שייך לומר אוכלא דאפרת הוא והרי זה נולד גמור:" + ], + [ + "ומלאכת הברירה כו'. הנה הט\"ז פירש טעמו של הראב\"ד לפי שאפשר לשנותו שאין שם מלאכה כמו שכתב רש\"י. ולפי זה מה שכתב במהרי\"ל לאסור לברור פירורי מצות הנטחנין ביו\"ט, אין הטעם משום דאפשר לרקדו, דודאי איסור גמור הוא לרקדו אפילו ע\"י שינוי, דלא עדיף מקטניות שאסור ע\"י נפה וכברה. ובפרט לפי מה שכתב המג\"א בסי' תק\"ד דהדקים הן כקמח ונחשבין כמין אחר ע\"ש, דלפי זה יש לאסור ההרקדה כהרקדה ראשונה של קמח. אלא הטעם הוא משום דאפשר לטחנו ולברור מערב יו\"ט, וכ\"מ בהדיא בט\"ז סי' תק\"י סק\"[ג] ע\"ש.
אבל אין כן דעת המג\"א, שהרי פירש טעמו של מהרי\"ל דסבירא ליה כהאוסרין ליטול הצרור מהקמח, והכא מיירי שנפל ביו\"ט כמבואר ברש\"י ור\"ן עיין בית יוסף וט\"ז, אלא על כרחך צריך לומר דטעמם של הראב\"ד ומהרי\"ל הוא דסבירא להו דברירה היא ממלאכות האסורות ביו\"ט כהרקדה. וכן כתב בשיטה מקובצת ריש פרק אין צדין. וכן כתב הר\"ן שם בשם הירושלמי, והביאו התוס' מקצת לשונו מלישה ואילך כו' ע\"ש.
ומה שהתירו ברירת הקטניות, תירץ בשיטה מקובצת בשם הרמב\"ן לפי שאין דרך לבררם לימים הרבה ע\"ש (ודוחק לומר דמשום טבלא פירשו הכי). ובאמת שכן הוא מוכרח ממה שכתבו רש\"י ור\"ן ומגיד משנה ושאר פוסקים דטעם איסור ברירת הקטניות בנפה וכברה הוא משום עובדין דחול, ולא פירשו משום דההרקדה היא ממלאכות האסורות ביו\"ט (אלא על כרחך צריך לחלק בין קטניות לקמח ומיני תבואה ומטעם הנ\"ל). ובזה אפשר לתרץ מה שכתב הרמב\"ם בפרק א' ולא בוררים ולא טוחנים את החטים עכ\"ל, ובפרק ג' כתב משנתנו הבורר קטניות כו', דאפשר דגם הרמב\"ם סבירא ליה לאסור דבר שדרך לעשותו לימים הרבה כדמוכח במגיד משנה גבי נפה וכברה ע\"ש. וכן משמע גבי שחיקת פלפלין ברחיים שלהם, עיין מג\"א סי' תק\"ד סק\"ז מה שכתב בשם הריב\"ש. אלא דסבירא ליה דיש קצת מלאכות שאין דרך לעשותן לימים הרבה ואעפ\"כ אסרוהו חכמים, לפי שעל הרוב אפשר לעשותם מערב יו\"ט.
ואיך שיהיה טעמו של הרמב\"ם, מכל מקום כיון שדעת הרמב\"ם והראב\"ד והרמב\"ן ומהרי\"ל ומג\"א לחלק בין ברירת קטניות לשאר ברירות מאיזה טעם שיהיה הכי נקטינן:", + "להחמיר ולחוש כו'. עיין במ\"ש בסי' תנ\"ז בעזרת ה':", + "בכלי אחד כו'. הנה המג\"א כתב דאין צריך כלי אחד. ומיירי כשיש בעיסה הב' שיעור חלה, אבל כשאין בה שיעור חלה פשיטא דצריך צירוף כלי כמ\"ש ביו\"ד סי' שכ\"ה. עיין שם בש\"ך סק\"ו משמע שם דדוקא כשמפריש מהגדולה שיש בה שיעור חלה אין צריך צירוף כלי אבל כשמפריש מהקטנה צריך צירוף כלי. וכן משמע בהדיא בש\"ך סי' שכ\"ד ס\"ק י\"ט ויש בעיסה ב' שיעור שחייבת בחלה כו', משמע דאם אין בה שיעור צריך צירוף כלי. דליכא למימר דאם אין בה שיעור אין תקנתו מועיל כלום, זה אינו, דהא בהדיא מבואר בר\"ש ורא\"ש וטור והביאו רמ\"א דמועיל. וכן משמע בהדיא בטור שם דאם אין בה כשיעור צריך צירוף כלי, עיין שם שכתב ויערבנו עם זאת העיסה, ולא כתב כן קודם דין זה. ומה שכתב הט\"ז בשם רש\"ל, מיירי כשיש בעיסה הב' כשיעור. ועיין שם בדרכי משה בשם תרומת הדשן.
הנה הנה המג\"א העתיק דברי התוס' דאפילו לכתחלה מותר לאפות פת הדראה ואח\"כ פת נקיה. וצריך עיון, דאם הוא צריך לשתיהן פשיטא דשרי, ואם הוא מערים הרי המג\"א בעצמו פסק בסי' תק\"ז דאסור להערים בפת, וכן כתב רש\"ל, וכן כתבו ב\"ח וט\"ז סוף סי' תק\"ג בשם הגהות מיימוניות ור\"ח. ומהתוס' אין ראיה, דאפשר דסבירא ליה כהמרדכי ורבינו יואל דמתירין להערים. וכן כתב הפרי חדש כאן ובלבד שלא יערים ע\"ש. וצ\"ע:" + ], + [ + "בתנורים שלנו כו'. כן כתוב בדרכי משה ומג\"א. ואף שאח\"כ מסתפק המג\"א בזה וכתב ומיהו יש לומר כו', אין ספיקו מוציא מידי ודאי של רמ\"א ז\"ל. ועוד, דהמג\"א עצמו העתיק דברי רש\"ל בס\"ק י\"ד שאין סברא לחלק בין תנורים שלנו לשלהם מדלא חלקו הרי\"ף ורמב\"ם. ואע\"פ שרש\"י ורא\"ש וטור חלקו ביניהם לא חש לדבריהם (ובמג\"א שם נפל טעות סופר ודעת הרא\"ש וטור מפורש כמ\"ש). וכל שכן בנידון דידן שאף רש\"י ורא\"ש וטור ושו\"ע לא חלקו ביניהם. ואדרבה איפכא משמע מלשון השו\"ע שכתב פורני דהיינו תנורים שלנו אסור לאפות בחדש שמא תיפחת כו', אבל משום שמחסמן ליכא. ובלאו הכי דברי המג\"א תמוהין שכתב דדוקא בתנורים שלהם שהיו כקדירה של חרס כו', דזה אינו אלא בתנוריהם אבל בפורני מנין לנו (וגם תנוריהם היה להם טפלה מטיט סביב). ובשו\"ע פירש בהדיא דהיינו תנורים שלנו. וכיון דפורני אמרו בגמרא שמא תיפחת, משמע דאין בהם משום גמר מלאכה. ואין לומר דמיירי שהסיקן פעם אחת בחול, דא\"כ שוב אין לחוש שמא תיפחת, כיון שכבר היו בה עצים ואש ולא נפחתה. ואם בשביל שהוסיף בה פת ניחוש שמא תיפחת, א\"כ אפילו בישנה אם אופה בה פת הרבה לצורך נישואין וכיוצא בזה שלא אפה בה מעולם הרבה כל כך ניחוש ג\"כ שמא תיפחת, ואין כן משמעות הגמרא והפוסקים. אלא ודאי דעיקר החשש הוא מחמת מדורת האש, כענין שאמרו ברעפים חדשים שצריך לבדקן עיין שם בפירוש רש\"י. וכן הבאר היטב לא העתיק דברי המג\"א הללו:", + "נכרי כו'. הנה בשיטה מקובצת כתב דוקא שנפלו בתוך התנור דהוא מילתא דלא שכיחא לכן הקילו לבטל איסור בידים אבל בעלמא לא, ולפי זה אם הניחם נכרי לתוך התנור אין מבטלין. אבל אנן לא קיי\"ל הכי, שהרי מכאן למדו הפוסקים לכל איסורי דרבנן שמבטלין לכתחלה כמ\"ש ביו\"ד סי' צ\"ט עיין שם בשו\"ע. ואף שהרא\"ש וטור חולקין על זה וכן קיי\"ל, מכל מקום הרי הטור עצמו פסק בסי' תרע\"ז דאיסורא דמיקלי קלי מבטלין אע\"פ שהוא מילתא דשכיחא ע\"ש, שהרי להתערב שמן נר חנוכה בשמן חולין מילתא דשכיחא היא.
ואין לחוש אם הניחם נכרי לצורך ישראל, דכיון שלא עשה רק טלטול בעלמא אין לאסור כמו שכתב רמ\"א בסי' שכ\"ה ס\"י בהג\"ה עיין שם בט\"ז ס\"ק א' וס\"ק י'. ועוד דהא יש מתירין לכתחלה לומר לנכרי לטלטל מוקצה כמ\"ש רמ\"א בסי' רע\"ו ע\"ש, א\"כ פשיטא דבדיעבד יש לסמוך עליהם כיון שרמ\"א וט\"ז סומכין עליהם לכתחלה. ובפרט בנידון דידן דמעשיו של נכרי לחוד לא הועילו כלום דאכתי מוקצה נינהו, אלא אם כן הישראל יבטלם ברוב, וגם אז כיון שהם בטלים הרי הם חשובים כאין ואפס ואינו נהנה כלל ממעשיו של נכרי, אפשר דכולי עלמא מודים בזה:", + "וגם אינו נהנה כו'. כן כתב הטור סי' תרע\"ז, וכן כתב הט\"ז כאן וביו\"ד סי' צ\"ט. אבל מלשון המגיד משנה וריא\"ז משמע דמפרשים דמקלי קלי כו' פירוש שהאיסור בשעה שהוא נשרף (וכן דעת הרוקח שהביא הב\"י סי' תקי\"ד ע\"ש) הרי הוא כמבוער לגמרי מן העולם וכאילו אינו כלל, על דרך שאמרו כל העומד לישרף כשרוף כו', כל שכן בשעה שהוא נשרף. וכן משמע פשטא דתלמודא.
והנה לדידן דקיי\"ל ביו\"ד סי' צ\"ט עיין שם ברמ\"א וש\"ך דאסור לבטל איסור דברי סופרים אלא א\"כ מקלי קלי כו', אי אפשר לפרש אלא כפירוש הא', דלפירוש הב' איזו היתר יש לבטל איסור בידים בשעה שהוא בעין ואינו דולק כלל, אבל לפירוש הא' אתי שפיר וכמ\"ש בפנים לענין היתר הסקה. וכן משמע בטור ושו\"ע שכתבו דלא יגע קודם שיבטלם ברוב, משמע דלאחר שיבטלם ברוב מותר לטלטלם אע\"פ שאינן דולקים עדיין. ודוחק לומר דאף לפירוש הב' שרי לפי שהן עומדים לישרף, דלא אמרינן הכי אלא באיסורי הנאה:", + "מותר להתחמם כו'. כן כתב המג\"א וכן משמעות כל הפוסקים. והנה לכאורה דברי המג\"א סותרים זה את זה, דכאן פסק דמוקצה מותר בהנאה ובסי' תק\"א ס\"ק י\"ב כתב דמוקצה אסור ליהנות ממנו. אבל כד דייקת במה שכתב המג\"א סוף סי' תק\"ט לחלק בין לכתחלה ודיעבד, שלכתחלה אסור להשתמש במוקצה אבל אם השתמש בו מותר לכתחלה ליהנות ממנו, א\"כ הכל ניחא, דמה שכתב כאן ואיסור הסקה משום טלטול הוא לאו דוקא, אלא משום דאסור להשתמש במוקצה כשעושה מעשה בגוף המוקצה, אבל כשאינו עושה מעשה בגוף המוקצה שרי כמו שכתבו הרמב\"ן ור\"ן בסוף פרק י\"ו, וכן כתב המג\"א סי' ש\"ח ס\"ק מ\"א. ולכך מותר להתחמם ולהשתמש לאורן אע\"ג דאיתיה לאיסורא בעיניה כמו שכתבו התוס' בפרק הגוזל ע\"ש. ואף שכתבו דלרבנן אינו נחשב איסור בעין לענין איסורי הנאה, מכל מקום אנן לא קיי\"ל כרבנן כמ\"ש ביו\"ד סי' קמ\"ב אפילו לענין בישל ואפה ואבוקה כנגדו, דלענין שביעית נקרא הנאתו אחר ביעורו כדמשמע בגמרא דוקא עצי דמשחן כו', אבל עצי הסקה אפילו אבוקה כנגדו אינו נקרא איסור בעין, וכן כתב הריטב\"א בפ\"ג דסוכה וכמ\"ש בפנים, ולענין איסורי הנאה נקרא איסור בעין, כל שכן להתחמם כנגדן, דאפילו לענין שביעית נקרא איסור בעין לפירוש ר\"ח שכתבו התוס' שם, וכל שכן להשתמש לאורן דאף לפירוש רש\"י שם נקרא איסור בעין. והרוקח שהביא הב\"י סי' תקי\"ד שהתיר להוסיף על שמן המוקצה לבטלו ברוב, היינו משום דסבירא ליה כפירוש הב' שכתבתי לעיל, אבל אנן קיי\"ל כפירוש הא' וכמו שכתב הטור בסי' תרע\"ז דלהשתמש לאורן נקרא איסור בעין, ומכל מקום כאן מותר מטעם שכתב המג\"א דמוקצה מותר בהנאה.
ואף דיש להקשות על זה דמה ענין מוקצה לכאן, דהכא גזרינן שמא יעלה ויתלוש, לפיכך יש לאסור אף בהנאה כדי שלא יתלוש בשביל הנאתו, כמו שכתב הטור בסי' תרנ\"ה לענין בא מחוץ לתחום, משא\"כ בשאר מוקצה לא אסרו כלל בהנאה. ומהתוס' דע\"א אין ראיה כלל, דאזלי לשיטתייהו שכתבו בפרק קמא דחולין דאף בדלועין לא שייך שמא יתלוש לפי שאין אדם מתאוה להם כל כך, כל שכן בעצים דבעי נמי מרא וחצינא. עיין בתוס' בפרק קמא דביצה ופרק ג' דעירובין. אבל אנן קיי\"ל כרי\"ף ורא\"ש דעצים נמי הוה בכלל גזירה שמא יתלוש (וכל קושיות התוס' לא קשה מידי על פי מה שכתב הר\"ן בשם הרמב\"ן ספי\"ו דשבת, וכן כתב רשב\"א שם דבעכו\"ם שתלש פרי האדמה לא שייך שמא יעלה ויתלוש, וכן כתב בשיטה מקובצת ריש פרק קמא דביצה). וכן כתבו הטור ורש\"ל ומג\"א עיין שם בסי' תק\"א.
מכל מקום מסתימת כל הפוסקים משמע דאין שום חילוק בין איסור מחמת גזירת שמא יתלוש לאיסור מוקצה מחמת מחובר דו\"ק ותשכח. וכן משמע בהדיא ברמב\"ם בפ\"ב שפירש איסור עצים שנשרו משום נולד ולא הזכיר משום שמא יתלוש כמו שכתב רבו הרי\"ף, מכלל דאין נפקא מינה לדינא בשום ענין. וכן משמע בהדיא ברמב\"ן בספר המלחמות ריש פ\"ג דביצה וז\"ל והכי נמי אמרינן בעכו\"ם שליקט עשבים לעצמו שמותרים משום מלאכת שבת (פירוש שהרי שנינו מאכיל אחריו ישראל) ואסורים בטלטול משום מוקצה או שהם בכלל גזירת פירות הנושרים דהויא משום שמא יעלה ויתלוש עכ\"ל, הרי לפניך דאף היכא דגזרינן שמא יתלוש אינו אסור ליהנות ממנו הנאה הבאה מאליה שאינו עושה מעשה בידים בגוף המוקצה, ולכך מותר להעמיד בהמתו על גבי עשבים הללו כיון שאינו עושה מעשה בידים בגוף העשבים, ובפרט למאי דמוקי לה בגמרא שם דקאי באפה כו'. ועיין שם בתוס' ודו\"ק. ואף שבמה שכתב הרמב\"ן דאף בעכו\"ם שתלש עשבים שייך שמא יתלוש הוא עצמו סותר את דבריו בפי\"ו דשבת וכמו שכתב הר\"ן שם בשמו וכמ\"ש לעיל. מכל מקום בדין זה דמשמע מדבריו דפירות הנושרים מותרים בהנאה אינו סותר את דבריו כלל. ואדרבה דאפילו פירות האילן דשייך בהן שמא יתלוש אף שתלשן עכו\"ם כמו שכתב שם בהדיא אפילו הכי מותרים בהנאה, כמו שכתב הר\"ן שם בהדיא בשמו דעכו\"ם שעשה כבש בשבת מעצים שתלשן בשבת לעצמו יורד אחריו ישראל ע\"ש (ודוחק לחלק בין פירות לעצים, דאף פירות אין נושרים אלא ע\"י הרוח וגם עצים דקים דרכן להנשר ע\"י הרוח כדאמרינן בגמרא עצים שנשרו לתוך התנור כו'). וכן משמע בהדיא בגמרא פ\"ג דסוכה ובכל הפוסקים אתרוג במחובר אסור להריח בו, משמע דאם נתלש מותר להריח בו אם אינו מטלטלו ולא גזרינן שמא יעלה ויתלוש.
ואף שבהבא מחוץ לתחום, דמשמע במרדכי הביאו הב\"י סי' תקפ\"ו, ובתשובת רשב\"א הביאה הטור סי' תרנ\"ה דאסור בהנאה. יש לומר דוקא להשתמש בו או שאר הנאה הבאה לו על ידי שעושה מעשה בגוף המוקצה שמטלטלו וכהאי גוונא. אף שאין זה נקרא מעשה לענין הכנת מוקצה כדאיתא בגמרא פ\"ד דשבת דף נ\"ד, מכל מקום לענין זה נקרא מעשה שאסור לעשותו. אבל כשאינו עושה כלום רק ההנאה באה לו מאליו שרי אפילו במוקצה ונולד כמו שכתבו התוס' דע\"א, כל שכן בבא מחוץ לתחום שקל ממוקצה כמ\"ש בגמרא ויתבאר בסי' תקט\"ו:
כתב המג\"א דעצים שנשרו ביו\"ט מותר להסיקן בשבת שלאחר יו\"ט ע\"י נכרי ע\"י ביטול ברוב עכ\"ל עיין שם. וכבר נתבאר בסוף סי' רע\"ו שאין היתר להסיק ע\"י נכרי בשבת אלא כשהקור גדול, ובמדינתנו שאין הקור גדול כל כך בימי פסח וסוכות לא שייך דין זה ולכן לא העתקתיו. ובפרט שדברים הללו המה תמוהים, דבלא ביטול נמי שרי, כמו שמותר לעבור על שבות אמירה לנכרי בשביל חולה שאין בו סכנה, שהכל חולים אצל הקור, או בשביל שהוא מצטער לדעת הגהות מיימוניות כמ\"ש המג\"א בסוף סי' רע\"ו, כך מותר ליהנות מאיסור הכנה שאין בו אלא איסור דברי סופרים לצורך חולה שאין בו סכנה, אם אין לו עצים אחרים כמו שכתב המג\"א בסי' שכ\"ח ס\"ק ט\"ו גבי מוקצה, או בשביל שהוא מצטער לדעת הגהות מיימוניות, כמ\"ש בסי' שכ\"ח סעיף ל\"ג עיין שם במג\"א. ואין לומר דשאני הכנה ממוקצה שאין בו אלא משום גדר מלאכה, כמ\"ש בפרק י\"ז דשבת אטו טלטול לאו צורך הוצאה כו', ולכן מותר כמו שמותר כל שבות מדברי סופרים, משא\"כ הכנה דאיסורו הוא כמו מאכלות אסורות שאסורים לחולה שאין בו סכנה אפילו אין איסורן אלא מדברי סופרים כדמוכח בר\"ן שהביא הב\"י סוף סי' שכ\"ח גבי בישולי נכרים, והוא הדין לאיסורי הנאה מדברי סופרים כמ\"ש ביו\"ד סי' קכ\"ג לענין סתם יינן ע\"ש. אי נמי דמיירי שיש לו עצים אחרים. זה אינו, שהרי בגמרא מוכח בהדיא דאיסור הכנה אפילו דאורייתא מותר בהנאה הבאה מאליה, ואין אסור אלא לטלטלו ולהשתמש בו. עיין שם דף ג' ע\"ב גבי הא דפריך בשלמא לרבה דאמר משום הכנה הוי ספיקא דאורייתא כו', ואפילו הכי קתני אין מטלטלין לסמוך כרעי המטה, משמע דאם אינו מטלטלה מותר לסמוך עליה כרעי המטה משום דהוה הנאה הבאה מאליה. וכן משמע בסי' תקי\"ג (עיין בפרי חדש יו\"ד סי' ק\"ב ו[מנחת] יעקב כלל ע\"ד ודו\"ק) דאם היתה מאיסורי הנאה בלא טעמא דלחזותא עבידא אינה בטלה שהרי נהנה ממנה. ומסוף סי' תק\"א אין ראיה, דהתם כשמדליקה עושה מעשה בגוף הפתילה ומשתמש בה. וכן משמע בכל הפוסקים שדין איסור הכנה שוה לאיסור מוקצה שאינו אסור בהנאה הבאה מאליה. ועצי היתר ג\"כ הן מוקצים בשבת ואעפ\"כ אומרים לנכרי לטלטלן ולהסיקן, והוא הדין לעצים אלו. דאי לא תימא הכי האיך מותר לומר לו לטלטלן כדי לבטלן, אלא על כרחך משום דמאי שנא עצים אלו מעצי היתר, דשניהם אסורים לטלטלן ולהשתמש בהן ומותרים בהנאה דהיינו להתחמם בהן:", + "אפילו במכבדת כו'. כן משמע בב\"י שכתב בזה הלשון ואפשר שמה שכתב רבינו אם אפשר לאפות זולתה אסור נתכוין לטיבול המכבדת פעם שנית וכו', משמע דבפעם ראשון שרי. וכן משמע בשו\"ע שהעתיק לשון הרשב\"א אע\"פ שהוא מכבה כו' דמיירי שטובל במים, כדמוכח בבית יוסף שאחר לשון הנ\"ל כתב אבל הרב המגיד כתב בשם הרשב\"א כו' כדרכו בחול כו' ע\"ש:", + "שלא טיבלה כו'. כן משמע בט\"ז שהקשה על זה ואע\"ג דמצינו בגמרא כו' ע\"ש, ובגמרא לא איירי כלל בטבולה במים. ובלאו הכי מוכח כן מסידור לשון הטור ושו\"ע שלא הזכירו בפירוש טיבול המכבדת עד סוף סעיף ה':", + "שאינו צריך ביו\"ט כו'. (כ\"ה במג\"א) ודבריו תמוהים, לא די שהן סותרין דברי כל הפוסקים כמו שכתב הב\"י, אלא שהן סותרים זה את זה, שבסעיף קטן שאחרי זה פסק בשם רש\"ל דאסור להערים, משמע דאם אינו מערים אלא באמת הוא צריך לפת אחד מותר אע\"פ ש[אינו] מתכוין להשביח. וכן כתב [ה]מ\"א עצמו בסי' תק\"ג בשם הגהות מיימוניות. והמרדכי מיקל יותר ע\"ש. וכן כתב בט\"ז שם סוף הסימן. ומה שכתב המג\"א דלאו חד טרחא היא, בסי' תק\"ג מבואר בטור ואחרונים דבקדירה שנותן בה בשר זה אחר זה דלאו חד טירחא הוא ואעפ\"כ מותר, אפילו להערים לקצת פוסקים, אלא דאנן קיי\"ל דבכהאי גוונא אסור להערים, דהיינו אם אינו צריך אפילו לחתיכה אחת, אבל אם צריך לחתיכה אחת אע\"פ שמוסיף בשביל מחר שרי אע\"פ שאינו מתכוין להשביח. אלא דבכהאי גוונא אסור לומר בפירוש בשביל מחר אני מבשל, אלא מבשל סתם כמו שכתב הט\"ז שם סק\"ג בשם רש\"ל:" + ], + [], + [ + "זו למעשה כו'. כן משמע בגמרא, דלמה כיחש לו, הוי ליה למימר הלכה ואין מורין כן. אלא כיון שראה אותו עושה מעשה אף אם היה אומר לו הלכה ואין מורין כן הרי הורה שמותר לעשות מעשה, והוא הדין בנידון דידן. ודו\"ק:", + "מכל מקום בסכין כו'. האחרונים פירשו הטעם דהוה ליה מתקן מנא, אבל לפי מה שכתב רמ\"א בהג\"ה אי אפשר לומר כן, שהרי פסק שם בהג\"ה דאם אי אפשר לתקן השפוד מערב יום טוב מותר לתקנו ביום טוב אף על פי שנשבר לגמרי, ואין לך תיקון גדול מתיקון שפוד שנשבר ואף על פי כן מותר לצורך אכילה, וכל שכן חידוד הסכין שיכולה לחתוך אלא שנפגמה. והשו\"ע אוסר אפילו לא אפשר להשחיזו מערב יום טוב כמבואר בבית יוסף בביאורו להרמב\"ם שהעתיק לשונו בשו\"ע ע\"ש, וכן כתב המגיד משנה.
ובאמת לפום ריהטא דברי רמ\"א תמוהין מאד למעיין במקור הדין, דהרמב\"ם דהיינו לשון השו\"ע שבס\"[א] מפרש שנרצף היינו מעט ואף על פי כן אין מתקנין אותו, וכל שכן הרבה, וכל שכן נשבר לגמרי, ולכן גם להשחיז הסכין במשחזת אסור מטעם זה. או מטעמו של הר\"ן שהעתיק הט\"ז דבתיקון כלי אף רבי יהודה מודה מטעם המבואר בר\"ן, ולפי טעמו של הר\"ן נרצף היינו שנשבר לגמרי ולפיכך אסור אפילו לרבי יהודה, אבל אם נכפף מותר והלכה ואין מורין כן כמבואר שם. ובין לפי טעמו של המגיד משנה ובית יוסף ובין לפי טעמו של הר\"ן יש לאסור במשחזת, אפילו לדידן דקיי\"ל כרבי יהודה. אבל שיטת רש\"י ותוס' ורא\"ש דאף בתיקון כלי פליג רבי יהודה כדמוכח גבי שפוד שנרצם דהיינו שנשבר לגמרי וקשרי רבי יהודה, ובין בגריפת תנור. ולפי זה גם במשחזת פליג רבי יהודה כמבואר ברא\"ש וטור, והלכה ואין מורין כן. ורמ\"א פסק בשפוד כדעת רש\"י ורא\"ש וגבי סכין סתם כשו\"ע כשיטת רמב\"ם או ר\"ן. דוק היטב בר\"ן וברא\"ש ובב\"י ותשכח דהכי הוא כמה דאמינא.
ועל כרחך צריך לומר שדעת רמ\"א לפסוק כשיטת רש\"י ותוס' ורא\"ש וטור דאינהו בתראי. ולא חשש לסברת הר\"ן דבתיקון כלי אף רבי יהודה מודה, שהרי כל הפוסקים חולקים על זה, וגם הרמב\"ם מכללם, דלפי פירוש הר\"ן דנרצם היינו מעט א\"כ למה לא הביא הרמב\"ם דין דנרצם, אלא על כרחך צריך לומר דהרמב\"ם לא סבירא ליה כר\"ן אלא סבירא ליה אין הלכה כרבי יהודה, כדמשמע מלשונו בפירוש המשנה פרק קמא דמגילה עיין שם בגמרא, א\"כ הרמב\"ם יחידאי הוא נגד כל הפוסקים. וגם הרי\"ף ורז\"ה ורמב\"ן כולם פסקו כרבי יהודה גבי נרצם עיין שם היטב. אלא שגבי השחזת הסכין יש לחוש לסברת הרמב\"ם ור\"ן, ולאו מטעמייהו, אלא משום דפשט לשון הרי\"ף מורה כן (ולא כמו שכתב הרא\"ש). ופירש הרמב\"ן בפרק ב' גבי כיבוי (וכן כתב הר\"ן שם) שדעת הרי\"ף ור\"ח לחלק בין המכשירין בין השחזת סכין דאפשר בשאלה לשאר מכשירין. וכיון שדעת ר\"ח ורי\"ף ורמב\"ם ורז\"ה ורמב\"ן ור\"ן ומגיד משנה להחמיר במשחזת, חשש רמ\"א לדבריהם ולא הגיה כלום על השו\"ע, שהעתיק לשון הרמב\"ם, וטעם האיסור הוא כמו שכתב הרמב\"ן, וכמ\"ש בפנים:", + "שום מעשה כו'. כן כתב בהדיא הרשב\"א בחידושיו פ\"ב דשבת, וז\"ל וכולי עלמא אית להו דעולא כו', אבל אי לית להו דעולא שפיר דמי אע\"ג דממילא דולק והולך ונעשה שבר כלי ונהנה ממנו ומשתמש לאורו, שלא אסרו אלא לטלטל או לאכלו או להשתמש בו בידים אע\"פ שאינו מזיזו כגון הדלקה או לסמוך בו כרעי המטה אפילו במקומו, אבל הנאה הבאה מאליה שפיר דמי עכ\"ל. ומכל מקום מה שכתב דאסור לסמוך בו כרעי המטה אפילו במקומו שאינו מזיזו כלל לא קיי\"ל כוותיה בהא, אלא כמו שכתב הר\"ן בסוף פרק ט\"ז דשבת בשם הרמב\"ן. וכן פסק בדרכי משה בסי' ש\"ח ובמג\"א שם ס\"ק מ\"א. וכן משמע בפרק קמא דביצה אין מטלטלין אותה לסמוך בה כרעי המטה, משמע דאם אינו מטלטלה שפיר דמי לסמוך בה. ועל כרחך צריכים אנו לחלק בין ישיבה על גבי האבן או לסמוך בה כרעי המטה, שאינו עושה שום מעשה בגוף האבן ואינו משתמש בגוף המוקצה ולא על גבי המוקצה, ובין הדלקת הפתילה שנעשה שבר כלי דמפורש בגמרא בהדיא לאיסור (וכן העתיק המג\"א סי' רס\"ד ס\"ק י\"ד), משום דכשמדליק עושה מעשה בגוף הפתילה שמאחיז בה האור, והרי זה משתמש בגוף המוקצה:" + ], + [ + "טוב להחמיר כו'. כן משמע ממה שכתב רמ\"א סי' שי\"ט סעיף ו' בהג\"ה מאחר דאפשר לאכלן כו' ע\"ש, משמע דאם אי אפשר לאכלן כך אין צריך להחמיר, לפי שהעיקר כסברא הראשונה (והא בהא תליא כמבואר בראשונים עיין ברז\"ה ורמב\"ן), שהיא דעת הרי\"ף ורמב\"ם ורמב\"ן ורשב\"א ורא\"ש וטור ור\"ן ומגיד משנה ושו\"ע ורש\"ל.
ומה שתמהו האחרונים שם על מנהג העולם שאוכלים שרביטי קטניות בשבת, היינו לפי שנוטלים הקטניות מתוך השרביטים ביד בלי שום שינוי ובזה יש חיוב חטאת בשבת, כדמשמע מפירוש רש\"י שפירש מולל מלילות הוא דש כלאחר יד, משמע משום דמולל השבולת והזרע נופל מאליו הוי דש כלאחר יד, אבל אם היה מפרק הזרע בידו הוי דש גמור. וכן משמע ממה שכתב רש\"י ולהוציא הזרע כו' דתולדת דישה הוא עכ\"ל (וכוונתו שהוא שאל ממנו אם מותר להוציא הזרע ביד, והשיב לו ממוללין מלילות, פירוש שכלאחר יד מותר לדוש ביו\"ט, ומפרכין קטניות, פירוש שמפרך השרביטים והזרע נופל מאליו). וכן משמע ברמב\"ם פ\"ח שכתב סתם המפרק הוא תולדת הדש והחולב חייב משום מפרק עכ\"ל, משמע דמפרק ביד חייב משום שהוא תולדת הדש בכלי כמו שהתולש ביד הוא תולדת הקוצר בכלי כמבואר ברמב\"ם שם. וכן משמע עוד ממה שכתב הרמב\"ם שם הסוחט חייב משום מפרק, וסוחט היינו ביד, ובגמרא אינו חייב אלא על דריכת כו', ודריכת היינו בכלי, אלא על כרחך אין חילוק בין יד לכלי אלא שהדש בכלי הוא אב והמפרק ביד הוא תולדה.
ומה שכתב רמ\"א שם ולכן אסור לפרך כו', היינו אפילו על ידי שינוי, אבל בלא שינוי לכולי עלמא אסור בשבת כמבואר בראשונים:", + "בין הערבים כו'. הנה הט\"ז בס\"ק ג' כתב דברירה אסורה ביו\"ט לפי שאפשר לעשותן מערב יו\"ט, ומה שהתירו לברור כאן היינו לאכול מיד, עיין שם היטב. וזה אינו אלא לפי שיטת הטור סי' שי\"ט דאף בשבת מותר לברור פסולת מהאוכל (היינו לאכול מיד) כדי לאכול לאלתר, וכן הוא שיטת התוס' סוף פרק נוטל כמ\"ש בים של שלמה פרק קמא דביצה סי' מ\"ב. אבל לשיטת הרמב\"ם ורשב\"א ושו\"ע סי' שי\"ט דבפסולת מתוך האוכל אסור אפילו לאכול לאלתר, א\"כ ביו\"ט דשרי לברור כדרכו אפילו פסולת מהאוכל על כרחך צריך לומר כמו שכתב המגיד משנה דברירת קטניות הותרה לגמרי אפילו במקום שכיוצא בו בשבת חייב, ודלא כט\"ז. אלא דלענין דינא קיי\"ל כהט\"ז, שאם היה אפשר לברור מערב יו\"ט אסור לברור ביו\"ט כי אם מה שצריך לאכול לאלתר, שהרי בסי' תצ\"ה סתם רמ\"א וכתב כלל לכל הלכות יו\"ט דיש אומרים שכל מלאכות אוכל נפש שהיה אפשר לעשותה מערב יו\"ט אסור לעשותה ביו\"ט, ומשום הכי לא הוצרך לחשוב כרוכלא בכל (המקומות) היתר שנזכר בשו\"ע דיש אומרים דהיינו כשאי אפשר לעשותה בערב יו\"ט. ולכן סתם רמ\"א בכאן וכתב אפילו לבו ביום, וכמו שכתב המג\"א.
ולא נעלם ממני דאפשר לומר שכוונת הט\"ז לאסור ברירת קטניות לבו ביום אפילו כשאי אפשר לו לברור מערב יו\"ט מחמת ב' טעמים. הא', לפי שעל הרוב אפשר לברור בערב יו\"ט לכן אסרו מלאכה זו לגמרי (אפילו אם יקרה פעם שאי אפשר לו לעשותה מערב יו\"ט, אלא א\"כ עושה בענין שבשבת אין בו חיוב חטאת כמו שכתב הרשב\"א שהסכים עמו הט\"ז), וכהאי גוונא כתב המגיד משנה ריש פ\"א לשיטת הרמב\"ם ע\"ש. הב', שאין אנו הולכים כלל אחר העושה שלא היה אפשר לו לעשות מערב יו\"ט, אלא כיון שהמלאכה עצמה אפשר לה להעשות מערב יו\"ט אסור לעשותה ביו\"ט, כמו לענין מילה בשבת, וכמו לענין מכשירין להר\"ן שאוסר אע\"פ שלא ידע כלל מערב יו\"ט שיצטרך למלאכה זו ביו\"ט, כמ\"ש בבית יוסף סי' תק\"ז גבי גריפת התנור ע\"ש. אבל כיון שסברות אלו אינן מבוארים בהדיא בט\"ז, ובמג\"א מבואר בהדיא להפך, שהרי במסננת של חרדל שהוזכר בגמרא בפירוש לאיסור והמג\"א התיר אם לא היה אפשר לו לסנן מערב יו\"ט, אלמא דלא סבירא ליה כיון שמלאכה זו בעצמה אפשר לעשותה מערב יו\"ט וגם העושה עצמו רוב הפעמים אפשר לו לעשותה מערב יו\"ט יהא אסור לעשותה ביו\"ט, אלא אזלינן בתר העושה זה עצמו במלאכה זו בשעה זו, ואם לא היה לו שהות לעשותה מערב יו\"ט מחמת אונס או מחמת טרדא מותר לעשותה ביו\"ט אפילו הוא מכשירי אוכל נפש (שיש בהם איסורא דאורייתא), כמו שכתב המג\"א בסי' תק\"ט סק\"ב וסק\"ד וסקי\"ד. וכן דעת רמ\"א והגהות אשר\"י כמו שכתב המג\"א בס\"ק י\"א. וכן הוא דעת רש\"י דף כ\"ח ע\"ב ודף ל\"ב ע\"ב.
והכי מוכח בגמרא דשרינן לתקן סכין שנפגמה ביו\"ט ושפוד שנרצם ביו\"ט, ואי סלקא דעתך דאזלינן בתר מלאכה עצמה הוי ליה למיסר, כמו גבי מילה דמכשיריה לא דחו שבת אפילו בכהאי גוונא שנפגם איזמל בשבת, כדמוכח גבי נתפזרו סמנין קודם המילה שהסכימו רז\"ה ורשב\"א ומקצת האחרונים דלא דחי שבת, ואי סלקא דעתך דאפילו מכשירין כהאי גוונא דחו שבת, פשיטא דלא גרעי סמנין ממכשירין כיון שאי אפשר למול זולתם הן מחמת סכנה הן מחמת חילול שבת להרשב\"א וסיעתו. עיין ביו\"ד סי' רס\"ו סעיף ו' משמע בהדיא דסמנין נקרא מכשירין, וכן משמע שם בר\"ן וב\"י וש\"ך ס\"ק ו' ע\"ש. ומכשירי מילה שאינן דוחין שבת היינו לפי שאפשר לעשותן מערב שבת כמבואר שם בסעיף [ב'], אלמא כיון דאזלינן בתר מלאכה עצמה אפילו בכהאי גוונא אסור. וביו\"ט דשרינן כשנפגם ביו\"ט מכלל דלא אזלינן בתר מלאכה עצמה אלא בתר העושה אותה, ואם לא היה אפשר לו לעשותה מערב יו\"ט מותר לו לעשות ביו\"ט. דלא כר\"ן אלא כרש\"י ואור זרוע ורמ\"א ומג\"א. וכן כתב רש\"ל בפ\"ד סוף סי' י\"ג, וכתב שם שכן דעת הרי\"ף ורמב\"ם ורא\"ש וטור ומגיד משנה. דאף דלפי מה שכתבו התוס' בדף כ\"ח ע\"ב ד\"ה גריפת אין ראיה מרי\"ף ורא\"ש, מכל מקום מסתימת דבריהם משמע שאין מפרשים כפירוש התוס'. ואף שאעפ\"כ יש לומר שסמכו על מה שכתבו בפרק אין צדין, מכל מקום אין לזוז מדברי רוב האחרונים ז\"ל שהסכימו לפסוק כרש\"י ואור זרוע וטור. וכן משמע ברמב\"ם, כמו שכתב המגיד משנה, אף שאין זו ראיה גמורה, דיש לומר דהרמב\"ם לשיטתיה אזיל שפסק כר\"י במכשירין.
ואין להקשות לפי מ\"ש לעיל דלרמ\"א היכא דאפשר לו לברור מערב יו\"ט אסור לברור ביו\"ט, א\"כ ביו\"ט עצמו אם אפשר בלא חילול יו\"ט, דהיינו שימתין עד זמן אכילה אם אוכלם חיים ויברור אוכל מתוך הפסולת בענין שאפילו בשבת מותר, למה נתיר לו לברור לבו ביום לחלל יו\"ט במה שאפשר זולתו. לא קשה מידי, דודאי מלאכת אוכל נפש הותרה לגמרי ביו\"ט כמו שכתב הר\"ן בפ\"ב ע\"ש, ואין אומרים יו\"ט דחוי אצל מלאכת אוכל נפש, שהרי האכילה אינה כל כך מצוה גדולה שתדחה עשה ולא תעשה דיו\"ט, אלא על כרחך יו\"ט הותרה לגמרי לצורך אכילה וא\"כ לא מהדרינן כלל אהתירא, כדאמרינן בפרק קמא דיומא לענין טומאה שהותרה בציבור. אלא דאם אפשר לעשותה מערב יו\"ט אסור מדברי סופרים, כדי שלא יניח כל המלאכות ליו\"ט שהוא יום בטל ונמצא כל היום עוסק במלאכתו ובטל משמחת יו\"ט, וכמו שכתב הרמב\"ם בריש פרק קמא. וקצת ראיה לסברא זו, מדאמרינן בגמרא דלמאן דשרי מכשירין מותר לכבות הנר מפני דבר אחר, ולא חלקו בין יש הרבה שמן בנר לאין שם אלא מעט דאפשר לו להמתין עד שיכבה הנר. ואע\"פ שיש לדחות, מכל מקום הדבר ברור כמ\"ש:", + "הצריכו כו'. כן משמע בט\"ז סק\"ב, דאף דאיכא מלאכה גמורה בברירת הפסולת, אעפ\"כ אם יש טורח יותר בברירת האוכל אסור לברור את האוכל משום טירחא שאינה צריכה, והטעם דמלאכת אוכל נפש הותרה ביו\"ט ולא דחויה כמ\"ש לעיל, אבל טירחא שאינה צריכה לא הותרה מעולם:", + "גחלת של עץ כו'. המג\"א פירש דברי הב\"ח דלשיטת רש\"י יש להתיר ע\"י שינוי. ולא העתקתיו דכיון שלשיטת רי\"ף ורמב\"ן ורא\"ש ור\"ן אין להתיר אפילו ע\"י שינוי ויחיד ורבים הלכה כרבים, וגם הרמב\"ן ורא\"ש ור\"ן אינון בתראי נגד רש\"י. ובשגם דאף לשיטת רש\"י כתב הפרי חדש סי' תצ\"ה דאין להתיר אפילו ע\"י שינוי עיין שם הטעם.
כתב כתב הבית יוסף דשאר דיני סינון נראה דיום טוב שוה לשבת, וכן כתב רמ\"א בהג\"ה. והדבר פשוט שלא נתכוונו לכל דברים המותרים בשבת שהן מותרים ביום טוב דזהו מילתא דפשיטא, אלא ודאי נתכוונו לדברים האסורים בשבת. וחפשתי בסי' שי\"ט ולא מצאתי אלא דין אחד שאינו ענין להלכות סינון שאיסורו משום בורר רק איסורו משום מלבן, דהיינו מה שנתבאר שם דאסור לסנן מים בסודרים משום מלבן, ופשיטא דאסור ביו\"ט כיון שהמלאכה עצמה דהיינו הליבון אין בו צורך יו\"ט כלל. וגדולה מזו כתב הר\"ן גבי השחזת סכין ע\"ש. אבל שאר דברים האסורים בשבת, דהיינו שאסור לסנן בסודר אלא ע\"י שינוי שלא יעשה גומא וכן בכפיפה מצרית, וביו\"ט פשיטא שאין צריך לשנות כלל, דעיקר טעם השינוי כדי שלא יבא לידי ברירה גמורה, וביו\"ט מותר לשמר שמרים במשמרת שהיא הגדולה שבברירות. ועוד כתב שם השו\"ע ומתחילים לירד ניצוצות יפסיק כו', ופשיטא דביו\"ט מותר, שהרי אי אפשר לעשותה מערב יו\"ט, שהיה שותה ממנה עד שהגיע להניצוצות ביו\"ט. ועוד דאף בשבת מותר אם רוצה לשתות מיד שהרי בורר אוכל מתוך הפסולת כמו שכתב המג\"א, וכל שבשבת מותר לברור כדי לאכול יש להתיר ביו\"ט לברור כדי לאכול בו ביום, כמו גבי ברירת קטניות לשיטת המגיד משנה. ואף לשיטת הט\"ז יש להתיר אם אי אפשר לעשותה מערב יו\"ט כמו שהוא בנידון דידן וכמו שנתבאר:" + ], + [ + "אין היתר אלא כו'. הנה בשיטה מקובצת פירש דרב יהודה ורבה פליגי אם שייך באוכלין איסור הולדת ריח. ואנן קיי\"ל כרבה, דרבא נמי סבירא ליה כוותיה אלא דשרי כמאן דאמר אבישרא אגומרי, וכן משמע בכל הפוסקים. אבל מפירוש רש\"י דפירש שמוליד ריח בחרס, משמע לכאורה שמה שמוליד ריח בפירות לכולי עלמא שרי, דבאוכלין לא שייך איסור הולדת ריח, וכסברת שו\"ת חכם צבי סי' צ\"ב. אבל אין כן דעת האחרונים ז\"ל, שהרי אסרו ליתן שמן שמריח לתוך המים, והחכם צבי השיג עליהם וז\"ל כי היכי דשרי ליתן תבלין לתוך התמחוי ואין חוששין שמוליד ריח באוכלין ומשקין הכי נמי שרי ליתן שמן שמריח לתוך המים לרחוץ בהם, ואין לחלק בין אכילה ושתיה לרחיצה כו' עכת\"ד.
ובודאי יש לנו לקיים דברי רבותינו האחרונים ז\"ל לפסק הלכה, ולומר שהעיקר לדינא הוא כפירוש שיטה מקובצת הנזכר. דלפירוש רש\"י קשה, מאי טעמא דרבה דאסר והלא אינו מתכוין כלל שיכנס הריח בחרס. ואף שהוא פסיק רישא, הרי דעת האחרונים להתיר פסיק רישא בריח, שהרי הט\"ז הסכים למהרש\"ל. ואף המ\"א, שבסי' תרנ\"ח הסכים לרמ\"א, מכל מקום בכאן דעתו כמהרש\"ל, שהרי העתיק דברי הרמב\"ן ור\"ן שאין כוונתו להוליד ריח אלא להכשיר אוכלין ע\"ש, משמע דכשאינו מתכוין מותר אף שהוא פסיק רישא. ובאמת שעל כרחך צריך לומר כן לשיטת הרי\"ף ורמב\"ן ורא\"ש ור\"ן דגרסי בפרק רבי אליעזר דמילה התם ליכא כיבוי כו', משמע דעיקר היתר בבישרא אגומרי משום דליכא כיבוי, מוכח מזה דלאו אוכל נפש הוא כמו שכתבו הרמב\"ן ור\"ן ומג\"א בסי' תק\"י סק\"ו, וא\"כ אמאי שרי לאולודי ריחא, על כרחך צריך לומר משום דאינו מתכוין כמו שכתבו הרמב\"ן ור\"ן. וכיון שהרי\"ף והרא\"ש ורמב\"ן ור\"ן מסכימים לדעת מהרש\"ל וט\"ז, ואף המג\"א עצמו העתיק כאן בסק\"י דברי הרמב\"ן ור\"ן, ובסי' תרנ\"[ח] נמשך אחר פירוש רש\"י דלמסקנא דשרי משום דס\"ל דהוא אוכל נפש, ודבריו שבכאן עיקר שנאמרו במקומן, והכי נקטינן. ואף מלשון הרמב\"ן ור\"ן משמע דרבה דאסר היינו משום דמוליד ריח בפירות, שהרי כתבו שאין כוונתו להוליד ריח אלא להכשיר אוכלין, ומדלא כתבו סתם שאין כוונתו להוליד ריח בגחלים (כדכתב הר\"ן אח\"כ) אלא לעשן פירות, ומדנקטו להכשיר אוכלין, משמע דעיקר ההיתר הוא משום דכוונתו להכשירן ולמתקן שיהיו יותר טובים לאכילה ולא להוליד בהן ריח. וכן משמע בהדיא מלשון השו\"ע דלא שרי אלא כשמתכוין להשביחם לאכילה, דאם לא כן הוי ליה למימר רבותא טפי דאפילו הן טובים מאד לאכילה אלא שמעשנן כדי שיקלטו ריח הבושם אפילו הכי שרי, אלא ודאי דבכהאי גוונא אסור, שהרי אף בכהאי גוונא הוצרך לפלפל בבית יוסף ע\"ש.
ואפשר להכריח דגם דעת רש\"י כדעת האחרונים דבאוכלין שייך אולודי ריחא, אלא שאין להאריך בזה, דבלאו הכי אין דבריהם צריכים חיזוק. ומה שהשיג על זה החכם צבי, כבר נתברר דלא קשה מידי, דודאי מותר ליתן מיני בשמים באוכלין כדי שיקלטו טעם הבושם כמו שפירש רש\"י ז\"ל. ואף שממילא הוא מריח ריחם הטוב ונהנה מזה, מכל מקום כיון שבשעת נתינת הבשמים אינו מתכוין אלא להנות מטעמן ולא מריחן שרי, כדמשמע מפירוש רש\"י שפירש שיקלטו טעם הבושם ע\"ש משמע אבל לא ריח הבושם. וכן כתבו בהדיא הרמב\"ן ור\"ן, והעתיק המג\"א בס\"ק י' דבריהם, והיא ג\"כ שיטת הרי\"ף והרא\"ש, וכן דעת השו\"ע כמ\"ש לעיל, וכן עיקר:", + "ולפיכך מותר כו'. כבר נתבאר במ\"ש לעיל עיין שם:" + ], + [ + "ותיקן כל כו'. כן משמע ברמב\"ם, וכן כתב הט\"ז. ומילתא דפשיטא שאין לסמוך על התניא כנגד הרמב\"ם וט\"ז, והמג\"א אינו בא אלא לפרש דבריו ולא לקבוע הלכה כמותו:", + "לאחר שנתן כו'. זהו פשוט ומבואר בסי' תק\"ג דכשנותן בשר בקדרה זה אחר זה אחר שכבר היא אצל האש דינו כאפיית הפת, שהרי אין כאן חד טירחא, ואין היתר אלא מחמת שהתבשיל מיתתקן יותר, והיתר זה הוא ג\"כ בפת כמבואר בגמרא, ואפילו הכי החמירו רש\"ל וב\"י ומג\"א. וכן הוא בירושלמי, לפי שאינו חד טירחא. וא\"כ הוא הדין והוא הטעם לנותן בשר בקדרה זו אחר זו אחר שכבר היא אצל האש, דמאי שנא זה מזה שהרי ג\"כ אינו חד טירחא, וזה פשוט וברור. ועיין בים של שלמה שם מבואר הטעם באריכות כמ\"ש בפנים:", + "ישראל האופה כו'. כן כתב רמ\"א בשם הכל בו. ובאמת היה נראה דרמ\"א לשיטתיה אזיל, דבדרכי משה אינו מחלק בין פת לקדרה ובכל ענין שרי להוסיף בשביל נכרי היכא דליכא למיחש שמא יאפה בשבילו בתנור אחר כגון שאינו מזמינו (עיין מג\"א). אבל לשיטת בית יוסף ורש\"ל ומג\"א דפסקו כהירושלמי שאף בתנור אחד לא שרי אלא אם כן יש לו במה לפייסו, וא\"כ ישראל זה שאופה בתנור של נכרי בעל כרחך צריך ליתן לו מפת זה פת אחד בעד תנורו כדרך שהוא עושה בחול. ודוחק לומר דמיירי בכהאי גוונא שיתרצה הנכרי אם יתן לו פת אחר בשכרו, שהרי המג\"א סתם כרמ\"א ולא פירש כלום.
וצריך לומר, דכיון שאם לא היה אופה פת המגיע להנכרי בשכרו אלא היה נותן לו בצק בשכרו לא היה הנכרי מניחו לאפות בתנורו, שכן דרך העולם ליתן בעד שכר התנור דוקא פת אפוי, וא\"כ כל האפייה היא צורך יו\"ט, כמו שכתבו הרמב\"ם ושו\"ע בס\"[ב]. ואף שהט\"ז שם פירש דאין היתר אלא במקום שאם לא יעשה כן יהיה לו מניעה משמחת יו\"ט. מלבד שיש לומר דהכא נמי אם לא יתן לו פת אפוי לא יניחנו לאפות וימנע משמחת יו\"ט, דמסתמא אין לו תנור אחר כשאופה אצל נכרי. אלא דבלאו הכי לא קשה מידי, דעל כרחך לא החמיר הט\"ז שם אלא כשכל האפייה היא לצורך הנכרי ואין בה צורך כלל לישראל אלא שהוא מערים ונותן פת אחד לתינוק, אבל כשכל האפייה היא לצורך הישראל ואינו מערים כלל אף הט\"ז מודה דשרי בכל ענין כדמשמע מדבריו בהדיא ע\"ש. וזהו כוונת הבית יוסף שכתב על דברי ארחות חיים שהעתיק רמ\"א וז\"ל, ואע\"פ שיש לדקדק בדבריו טוב לחוש ולהזהר עכ\"ל, והיינו מטעמא דפרישית.
ואל יהיה בעיניך זה לדוחק דצריך לומר דהנכרי אינו מתרצה כי אם בפת אפוי, דלא היא, דממה נפשך שרי, דאם הוא מתרצה בבצק א\"כ פשיטא שיתרצה בדבר אחר הטוב מבצק, כיון שאינו מקפיד על פת דוקא כדרך מסיקי תנורים, והרי זה כמו שאפשר לפייסינהו בדבר אחר, דאף רש\"ל ומג\"א מודים דשרי בכל ענין כמבואר בדבריהם וכדאיתא בגמרא:", + "ע\"י שיתן כו'. זהו פשוט דכיון דלא שרי ליה אלא מחמת הדחק כמו שכתב הט\"ז, וכן כתב בשיטה מקובצת בשם הריטב\"א, אם כן כל כמה דמצי למעבד בהיתרא מחייב למעבד, וכיון שאין מקפידין אם יתן לתינוק פשיטא דצריך ליתן לו כדי שלא תהא כל האפייה בשביל נכרי, וכן משמע בט\"ז שהקשה מסי' תק\"[ג] ממה שכתב הטור שם ולא הקשה קושיא אלימתא דכל הפוסקים לא התירו שם אלא אם כן אוכל ממש וכאן שרי ע\"י שיכול להאכיל, אלא ודאי דהכא נמי לא שרי אלא אם כן אוכל ממש מטעמא דפרישית:" + ], + [ + "ג\"כ בטלטול כו'. המג\"א בשם רש\"ל כתב כאן טעם אחר על זה. והנה רש\"ל הולך לשיטתו שהוא חולק על רי\"ף ורא\"ש ריש פרק אין צדין, עיין מג\"א סי' תקט\"ו ס\"ק ב', אבל לדידן דקיי\"ל כרי\"ף ורא\"ש, כמ\"ש המג\"א שם והט\"ז סי' (תק\"ה) [ת\"ה] ס\"ק ו', אין צריך לטעמו של מהרש\"ל, אלא הטעם הוא כמו שכתבו הרי\"ף והרא\"ש, וכמ\"ש בפנים:", + "יש להתיר כו'. אף שאין זה מפורש בהדיא באחרונים, מכל מקום מסתברא להקל בזה. שהרי אנן קיי\"ל דספק ספיקא מותר אף בדבר שיש לו מתירין אם הוא לצורך כמו שכתב רמ\"א ביו\"ד סי' ק\"י ס\"ח בהג\"ה, עיין שם בש\"ך סקנ\"ו. ומשמע שם אפילו אין שם הפסד מרובה, עיין שם בש\"ך ס\"ק נ\"ח. ואף בלא תערובת היה אפשר להקל לצורך, אלא דמכל מקום יש להחמיר מטעם שכתב המג\"א בסי' תצ\"ז ס\"ק ד' דיו\"ט שני אין לו דין ספק לפי שלא רצו חכמים לחלק בין ראשון לשני ע\"ש. ואף שהש\"ך בסי' ק\"י ס\"ק נ\"ו נראה כחולק על זה, הרי כבר השיג עליו הפרי חדש שם ודעתו כהמג\"א.
אבל ע\"י תערובת כיון דהרבה מן הראשונים מקילין אפילו ביו\"ט א' פשיטא דיש לסמוך עליהם ביו\"ט שני. ואפשר דאף החולקים ביו\"ט א' מודים ביו\"ט ב'. ועוד דהרי הב\"ח והט\"ז ביו\"ד סי' ק\"ב מקילין אף ביו\"ט א' בב' תערובות. ואף שהש\"ך ומנחת יעקב חולקין עליהם, מכל מקום כיון שהש\"ך והמנחת יעקב (כלל ע\"ד ס\"ק כ\"א) עצמן סבירא להו דיו\"ט ב' קיל מספיקא פשיטא דאין להחמיר כלל. ואף לדידן דקיי\"ל דיו\"ט ב' אין לו דין ספק, מכל מקום ע\"י תערובות יש להקל, דכיון שלא מצינו בשום פוסק שיחמיר בזה בפירוש אין עלינו לתפוס כל החומרות, ודי לנו להחמיר ביו\"ט א' אפילו בב' תערובות כדעת הש\"ך ומנחת יעקב, אבל ביו\"ט ב' יש להקל אפילו בתערובות אחת כהסכמת הב\"ח וט\"ז וש\"ך ומנחת יעקב.
ועיין באחרונים ביו\"ד שכתבו דיש לחלק בין ב' ספיקות ע\"י תערובות ובין ב' ספיקות בגופו, וכל שכן בנידון דידן דיש ב' ספיקות בגופו, דאף דמחמרינן דיו\"ט ב' אין לו דין ספק, היינו בלא תערובות, אבל ע\"י תערובות יש להקל, כיון שהספק הראשון אינו אסור אלא מדברי סופרים, עיין ש\"ך סי' ק\"י ס\"ק ס\"ב. ואף שהוא דבר שיש לו מתירין, הרי פסק רמ\"א דלצורך יש להקל אף בדבר שיש לו מתירין:", + "אפילו נימוחה כו'. כן כתב המג\"א, והוא פשוט, דכיון שהוא שלא במינו אף שיש שם ממשות האיסור בטל אם אינו בא לתקן את הקדרה. אבל מין במינו אם יש שם ממשות האיסור אינו בטל, כמ\"ש הש\"ך סי' ק\"ב סק\"ט ופרי חדש שם ומנחת יעקב (כלל ע\"ד ס\"ק ח'). ומכל מקום מה שכתב המג\"א כאן בשם רמ\"א ביו\"ד הוא ג\"כ נכון לפסק הלכה, כמו שהכריע שם המנחת יעקב, עיין שם שהליץ בעד רמ\"א וחילק בין טעמו לממשו, וחילוק זה מוזכר ג\"כ בש\"ך שם:", + "במה דברים אמורים כשלא כו'. הנה המג\"א כתב אם אינו ניכר במראה בטל בס' אע\"פ שבא לתקן הקדירה כמו מים ומלח בעיסה עכ\"ל. והנה אף אם נודה להמג\"א שזהו כוונת השו\"ע, מכל מקום כאן אינו עיקר מקום ביאור דיני דבר שיש לו מתירין, וביו\"ד סי' ק\"ב ששם עיקר מקומם וגם דבתרא הוא חזרו בהם הרב בית יוסף ורמ\"א. וז\"ל הבית יוסף שם, בפרק בתרא דביצה משמע כי כל דבר שצריך זה לזה כגון מים ומלח בעיסה חשוב מין במינו ואפילו באלף לא בטיל, וכן כתב רבינו ירוחם בשם המפרשים עכ\"ל, ולא הביא שום חולק על זה. וכתב על זה רמ\"א בדרכי משה וכן כתב הר\"ן והיא סברת התוס' וכן כתב מהרא\"י עכ\"ל. וכן כתב שם בהגהותיו. וכן כתבו הב\"ח וט\"ז וש\"ך לפסק הלכה. וכן כתב הפרי חדש. וכן כתב הרשב\"א בתשובה הביאה הכסף משנה בפרק ט\"ו מהלכות מאכלות אסורות. וכן כתב הרמב\"ן בפסחים. וכן כתב המג\"א עצמו סי' שצ\"ז סק\"ט. וכן כתב בחידושי רשב\"א פ\"[ו] דנדרים. וכן כתב השבלי הלקט בשם רבינו שמחה, הביאו ב\"י או\"ח סי' שי\"ח. וכן כתבו המג\"א וט\"ז שם, ואם כן פשיטא דהכי נקטינן. ואף שהר\"ן בנדרים דף נ\"ב תירץ קושית תוס' פרק בתרא דביצה בענין אחר, מכל מקום אנן לא קיי\"ל כתירוצו כמו שכתב התורת חטאת כלל ע\"ד דין ז'. וכן כתבו הט\"ז וש\"ך בסי' ס\"ט וסי' ק\"ב, וכן הוא הסכמת שאר כל האחרונים ז\"ל. ומה שכתב המג\"א וכן משמע ביו\"ד דדוקא כשמלאו בתרנגולת דניכר במראה כו' עכ\"ל, הנה הט\"ז כתב שם בהדיא דמילוי התרנגולת אינו ניכר במראה ואפילו הכי כיון דבא לתקן נקרא מין במינו, וכן הוא הסכמת רוב הראשונים וכל האחרונים.
והך בא לתקן אין פירושו שיש בו כדי לתקן, דא\"כ בלא זה שהוא דבר שיש לו מתירין נמי לא בטיל כיון שמתקן את התבשיל דהיינו שמבש[ם] כמו שכתבו הבית יוסף ודרכי משה כאן וביו\"ד סי' ק\"ב ובט\"ז שם סק\"ט. ולא גרע ממתבל שיש בו כדי לתבל. ואפילו שמן הוא בכלל זה אם מתבל בו קדירתו כמו שכתב הרמב\"ם בפירוש המשנה פ\"ב דערלה, והסכים עמו לפסק הלכה הפרי חדש סי' צ\"ח ס\"ק כ\"ד. ואף הט\"ז שם דמיקל אם נפל שומן לתוך התבשיל לבטלו בס', והסכים עמו המנחת יעקב כלל פ\"ה ס\"ק ס\"א, היינו אם נפל מאליו, אבל אם נתנו כדי לבשם התבשיל פשיטא דאינו בטל כמו שכתבו הרמב\"ם ופרי חדש, דאם לא כן היאך מתורצת קושית הט\"ז מביצה ע\"ש. אלא ודאי דאם נתן הביצה בתבשיל לתקנו ויש בה כדי לתקן אינה בטלה אפילו בדבר שאין לו מתירין, כדמשמע בהדיא במרדכי פרק קמא דביצה בשם ראבי\"ה (עיין בפרי חדש סי' ק\"ב סק\"ה ובט\"ז שם סק\"ט ובסי' צ\"ח ס\"ק י\"א ובמנחת יעקב כלל ע\"ד סק\"ה). ועוד שהוא דבר שאי אפשר, כיון שיש ס' כנגדה היאך אפשר שתתן טעם, הרי כלל אמרו בכל האיסורין שהם בטלין בס', ואף ביצה בכלל כמ\"ש כאן סעיף ג' וביו\"ד סי' פ\"ו, והטעם משום שאינה נותנת טעם אלא עד ס' כמ\"ש ביו\"ד סי' צ\"ח, וכיון שאינה נותנת טעם היאך אפשר שהיא בלבדה תתקן התבשיל. אלא על כרחך מיירי עם הצטרפות מינים של היתר. וכן משמע בהדיא בב\"י סי' שי\"ח בשם שבלי לקט דאף שאין במלח זה לבדו כדי ליתן טעם בתבשיל אעפ\"כ נקרא מין במינו לענין דבר שיש לו מתירין והעתיקוהו האחרונים שם.
ועיין בש\"ך סק\"ב וסק\"ט ובב\"ח שם ובמנחת יעקב כלל ע\"ד סק\"ח וכן כתב הפרי חדש דדבר שיש לו מתירין אפילו טעמו לא בטיל, דלא כרמ\"א שם. ועיין במנחת יעקב מה שהכריע לפסק הלכה ורמזתיו לעיל:", + "מאתמול בשבת כו'. הנה דעת מהרי\"ו ורש\"ל וט\"ז להקל במסיח לפי תומו אף ביו\"ט אחר השבת, שלא כדעת תרומת הדשן ורמ\"א, והמג\"א כתב דבמדינות אלו יש להקל, ומשמע מדבריו דהיינו במסיח לפי תומו כדעת רש\"ל וסיעתו. ובודאי שאין לנו להקל יותר ממה שהקילו רש\"ל וט\"ז שהיו ג\"כ במדינות אלו ואפילו הכי לא הקילו אלא במסיח לפי תומו, והטעם כתב רש\"ל משום דלא אזלינן בתר רובא בדבר שיש לו מתירין. אבל אנן לא קיי\"ל הכי כמו שכתב רמ\"א ביו\"ד סי' רצ\"ג בשם תוס' ומהר\"מ והגהות מיימוניות ורא\"ש דאף בחדש שהוא דבר שיש לו מתירין אזלינן בתר רובא, וכן משמע בגמרא כמו שכתב הר\"ן עיין שם גבי בדק בקינה כו'. ומכל מקום לדינא אין לנו להקל יותר ממה שהקילו האחרונים, אלא שאנו צריכים למצוא טעם למה לא נקיל אף כשאין הנכרי מסיח לפי תומו כיון דאזלינן בתר רובא בדבר שיש לו מתירין. ויגעתי ומצאתי טעם נכון בשיטה מקובצת וכמו שכתבתי בפנים, דודאי אין סברא כלל לומר דהרוב נולדין מכמה ימים דאיזה שיעור יש בדבר. וכיון דאין נפקא מינה לדינא לא העתקתיו:", + "הן של הישראל כו'. כן כתב המג\"א בשם הט\"ז וש\"ך. והנה המג\"א השמיט מה שכתב הש\"ך דמשכחת לה כגון שמסיח לפי תומו לפני אחרים כו', משמע דלפני בעל הבית לא מהני, והט\"ז כתב משכחת לה כגון שמספר איזה דבר אחר ומתוך אותו דבר נשמע כו', והמג\"א השמיט כל זה. וטעמו, דעל כרחך לא הוצרכו האחרונים לזה אלא משום דיש לחוש שמא מתכוין לחבב את עצמו על הישראל, כדמשמע מסוף לשון הט\"ז ע\"ש, ולכן אסברה לה הש\"ך שהסיח לפני אחרים, והט\"ז אסברה לה שמספר איזה דבר, אבל בנידון דידן שהנכרי לא עשה שום מעשה ואין לו תועלת כלל באמירה זו, אם הוא מסיח לפי תומו שאינו יודע שסומכין על אמירתו, פשיטא דמהמנינן ליה באיסור דרבנן:" + ], + [ + "זה הוא כמכשירי כו'. כבר נתברר במ\"ש בסי' תצ\"ה:", + "או בדבר אחר כו'. כן הוא דעת הרא\"ש וטור ושו\"ע, ובודאי ראוי להחמיר בשל תורה, וכן פסקו רש\"ל וט\"ז וכן משמע במג\"א סק\"ה דלא התיר אלא ליקח מהרחוקות. ואעפ\"כ דינו של רמ\"א ז\"ל שהעיד שכן נוהגין הוא קיים על פי מה שכתב הט\"ז בסק\"י ע\"ש, וכמ\"ש בפנים:", + "במקום הפסד כו'. או לשאר צורך גדול כו'. הנה הט\"ז התיר אף בלא צורך גדול, משום דלא מצינו חבר לרבינו יואל שבמרדכי, אבל רמ\"א בסי' של\"ד סעיף כ\"ב בהג\"ה הביא דברי רבינו יואל שבמרדכי בלי שום חולק, ואף האחרונים לא חלקו שם עליו, וכן פסק במג\"א סוף סי' זה סוף סק\"ט, לפיכך אין להקל בזה אלא לצורך גדול אע\"פ שהוא מצרכי הרשות (או לצורך מצוה כדמוכח במג\"א ס\"ק י\"ג ע\"ש), דאז יש לסמוך על הט\"ז ועל רמ\"א בסוף סי' רס\"ה, עיין שם במג\"א:", + "בכלי המיוחד כו'. הנה המגן אברהם כתב אפשר דבכלי אסור כמ\"ש סעיף י' עכ\"ל, וכוונתו למה שכתבו שם הרא\"ש ורש\"ל לדעת הרמב\"ם דבכלי אסור משום תיקון מנא אבל ביד אין בו משום תיקון מנא, והוא הדין כאן. אבל לפי מה שכתב הבית יוסף שם שוב אין לחלק בין יד לכלי. וכן לפי מה שכתב הט\"ז שם אין חילוק בין יד לכלי לענין תיקון מנא. וכן משמע בסי' תק\"ט במג\"א סק\"ד וסק\"ט. וכן משמע בט\"ז סי' זה סק\"י דאסור כמו בסכין כו' ע\"ש. ואף המגן אברהם בסק\"ח לא התיר אלא משום שאינו מתכוין אלא שיכבה במהרה, אבל בלאו הכי שייך תיקון מנא אף בלא סכין. ואם כן כיון שהתירו לחתוך ראש הפתילה שכבתה, מכלל דאין בזה תיקון מנא כלל כמ\"ש בהדיא ברא\"ש, וא\"כ הוא הדין דשרי בכלי. וכיון שלהרב בית יוסף וט\"ז יש להתיר בפשיטות, ולפי מה שכתבו הרא\"ש ורש\"ל לדעת הרמב\"ם יש להסתפק כמו שכתב המג\"א, אין ספק מוציא מידי ודאי. ובפרט שהרא\"ש עצמו חולק על הרמב\"ם בזה, וכן הוא דעת הראב\"ד ורשב\"א כמו שכתב המגיד משנה, עיין בית יוסף, וא\"כ פשיטא דמותר אף בכלי, שהרי גם בסעיף י' מותר בכלי לדעתם ז\"ל:" + ], + [ + "צריך לו לכבוד השבת כו'. הנה הט\"ז מיקל בכל ענין, לפיכך כשהוא צריך להם לכבוד השבת יש לסמוך על הט\"ז, כמו שסמך בתרומת הדשן ורמ\"א על רש\"י או על הרא\"ש לכבוד אורחין עיין מג\"א סק\"ו. אבל בלאו הכי פשיטא דאין להקל כלל נגד רמ\"א ומג\"א בדבר שאין בו הפסד כלל ולא ביטול מצוה אם נחוש לדבריהם ז\"ל:", + "נמלך והביאן לישראל צריך כו'. הנה בסי' שכ\"ה הביא בטור ושו\"ע ב' דעות בזה ולא הכריע, אבל כאן הכריע ט\"ז בסק\"ד כהמחמירין. וכן הוא דעת השו\"ע בסעיף ז' שפסק להחמיר אפילו בספק תחומין, והמקילין בסי' שכ\"ה טעמם הוא משום דפוסקים כרש\"י המיקל בספק תחומין. וכן כתב בהדיא במג\"א בסי' שכ\"ה ס\"ק י\"ד. ומה שכתב שם דבמת החמיר טפי, היינו בהלכות שבת, אבל כאן בהלכות יו\"ט פסק להחמיר בכל ענין בספק תחומין, וכל שכן בשאר ספק, כמבואר בר\"ן סוף פרק כ\"ג דשבת ובט\"ז ס\"ק י\"ג. וכן משמע דעת השו\"ע סי' שכ\"ה סעיף ז' שהביא דעת המחמירין בסתם ודעת המקילין בלשון יש אומרים, משמע שדעתו לפסוק כהמחמירין:", + "סייג כו'. המרדכי כתב כן לפי שיטתו שפוסק כרש\"י בספק תחומין, ואנן דקיי\"ל כהגאונים צריכים אנו לטעם זה לענין יו\"ט ב' של גליות, דבספק מוכן אסור כמו שכתב המג\"א סי' תצ\"ז סק\"ד, ובספק תחומין מותר כמו שכתב המג\"א סי' תצ\"ח סק\"ז וסי' זה סקכ\"ד:", + "שנס ליחן כו'. הנה ברש\"י איתא דאף אם לא נס ליחן ואדמומיתן שרי, דהיינו כוורי דאדימי דמקילינן בהו, אבל התוס' חלקו על זה וסוברים דכוורי דאדימי נקרא ספק מוכן שאסור לדידן דלא קיי\"ל כרבן גמליאל, אבל אם נס ליחן ואדמומיתן גם התוס' מודים דתו אין להסתפק שמא ניצודו היום:", + "ספק אם נתלש כו'. וכן ספק שנתלש כו'. כל זה פשוט כיון שהוא דבר שיש לו מתירין, וכך מבואר בהדיא בסי' תקי\"ג סעיף ו' בהג\"ה דנכרי מסיח לפי תומו נאמן בכל זה, מכלל דספק אסור:", + "העיר שחציה כו' לצורך שניהם כו'. עיין ברש\"י שבת דף קנ\"[א] ע\"א שדעת רש\"י ורבותיו דמחצה על מחצה אינו כספק. וכן כתב הרא\"ש שם, וכן כתבו סמ\"ג וספר התרומה. וכן הוא מוכרח לכל העומדים בשיטת רש\"י שמיקל בספק תחומין, וכן פסק רש\"ל. ועל כרחך צריך לומר שמה שכתב רש\"י בסוף פרק י\"ו דשבת דמחצה על מחצה הוא ספק, היינו לפי גירסא ראשונה שברש\"י סוף פרק שואל. ואף הגאונים ורי\"ף ורמב\"ם הפוסקים לחומרא בספק תחומין סבירא להו דמחצה על מחצה אינו ספק. ותניא כוותיה הוא מדפליג תנא קמא על רבי יהודה, כמו שכתבו הרמב\"ן במלחמות והרשב\"א בחידושיו והר\"ן שם. עיין שם היטב ותמצא שכן הוא:" + ], + [ + "דרך כרמלית כו'. כן משמע במג\"א שכתב דרך מקום שהוא רשות אחת לשבת, משמע בהדיא דדרך כרמלית אסור. והוא פשוט, כיון שאין כאן צורך יו\"ט (דאם יש צורך יו\"ט אפילו דרך רשות הרבים מותר כמבואר) למה נתיר טלטול והוצאה מרשות היחיד לכרמלית לצורך החול. ועיין סי' תקי\"ב דאפילו לצורך בהמה או נכרי אסור להוציא לכרמלית אע\"פ שיש קצת צורך יו\"ט, כל שכן תבואה העומדת לטחינה שאין בה צורך יו\"ט כלל, וגם לחול אינה ראויה בלא מעשה. ואם נתיר לשלוח לפי שהשליחות בעצמה שמחה היא לו, נתיר ג\"כ לשלוח לנכרי דרך כרמלית, אלא על כרחך לא שרי רק כשיגיע הנאה לישראל מדבר המשתלח אפילו בחול בלא חסרון מעשה. ודברי הט\"ז צריך עיון גדול ליישבם. וכן משמע בב\"י ורמ\"א שכתבו אפילו דרך רשות הרבים כו', משמע בהדיא דעד השתא מיירי אף בכרמלית, דאם לא כן איפכא הוי להו למימר דוקא דרך רשות הרבים אבל בכרמלית בכל ענין שרי:", + "כאחד זה אחר זה כו'. כן הוא ברמב\"ם כמו שהעתיק לשונו בים של שלמה, ואף נוסחתנו כך היא מתפרשת. ומה שהקשה הים של שלמה על הרמב\"ם, לא קשה מידי, דלשון שורה משמע זה אחר זה כעין שורה, ובערבוביא אין נקרא שורה כלל, ועיקר האיסור משום הרבה מבני אדם, אם כן הוי ליה למימר שלא יעשנו בג' בני אדם, אלא ודאי עיקר האיסור משום עשיית השורה, ובפחות מג' אין ניכר עשיית השורה, ולכך שרי:", + "רבים מצויים כו'. המג\"א כתב דאף בחצר אסור, ואי אפשר ליישבו אלא כמו שכתבתי, שהרי בין לפי מה שכתב רש\"י שנראה כמוליך למכור כו' בין להרמב\"ם שפירש שלא יעשה כדרך שהוא עושה בחול וכמ\"ש בפנים, אין לאסור בחצר, שהרי אסרו לצאת בזוג לרשות הרבים משום דמיחזי כמאן דאזיל לחינגא, פירוש למכור, ואפילו הכי מותר בחצר כמ\"ש בסי' ש\"ה, ועיין שם במג\"א סק\"ו דמשמע דדוקא במבוי אסור משום דשכיחי ביה רבים (עיין מג\"א סי' תקי\"א) אבל בחצר מותר. וכן משמע גבי אין מנהיגין הבהמה במקל שפירשו בגמרא דמיחזי כאזיל לחינגא, והרמב\"ם פירש שלא יעשה כדרך שהוא עושה בחול, ומשמע שם מסידור לשון הרמב\"ם דבחצר שרי, שהרי כתב (בריש פ\"ה) אע\"פ שהותרה הוצאה כו' צריך לשנות, כיצד המביא כדי יין כו' וכן משאות כו' אין מנהיגין כו', משמע דכולהו חד טעמא נינהו שלא יעשה כדרך כו' וחד דינא אית להו דבחצר שרי, כמו שכתבו התוס' ריש פרק המביא ורמ\"א סי' תקי\"א סעיף ח' בהג\"ה:" + ], + [], + [ + "והרי זה נולד כו'. עיין במ\"ש לעיל בסוף סי' תצ\"ז:", + "דהיינו שיחשוב כו'. עיין במ\"ש בסי' תצ\"ה דאוצר לא נקרא דחייה בידים, והטעם משום דאף פירות שמסתפקין מהם ועצים שמסתפקין מהם דרך להכניסן לאוצר להצניע, כמ\"ש בפרק קמא דפסחים בי תמרי בי ציבי אוצרות יין ושמן כו' עיין שם ברש\"י, א\"כ עיקר הקצאתן אינה אלא מחמת מחשבתו שאין דעתו להסתפק מהן עד לאחר זמן מרובה:", + "לאחר שגמר כו'. כן כתב הט\"ז. וכן משמע באור זרוע והגהות אשר\"י שכתבו סתם דאם נתכוין להעבותו אסור ולא חלקו בין גמר ללא גמר. אלא שרש\"ל חילק בזה מדנפשיה, ואין שומעין לו להקל נגד הט\"ז דבתראה הוא. ואף המג\"א לא ראה כל דברי הט\"ז רק מקצת כתבו הגיע לידו כנודע למדקדק היטב בב' חיבורים אלו. ועוד שעיקר יסודו של רש\"ל הוא על לשון הטור וכבר ישבו הט\"ז בענין אחר, א\"כ שוב אין לנו להמציא קולא חדשה שאינה נמצאת בדברי הפוסקים, מאחר דבירושלמי מפורש בהדיא דאם נתכוין להעבותה אסור בסתם בלי שום חילוק. והפוסקים לא הוצרכו ירושלמי זה כיון שכתבו אלא מן הסמוך לדופן, ואם נתכוין להעבות הדופן אין זה נקרא סמוך לדופן אלא הוא מכלל הדופן עצמו:", + "כדי לחזקו כו'. כן כתב הט\"ז. וכן משמע באור זרוע והגהות אשר\"י דאין איסור אלא אם כן נתכוין להעבותו, דאם לא כן לאשמועינן רבותא טפי דאפילו לחזקו אסור. וכן משמע בטור, שאי אפשר ליישב דבריו אלא כמו שכתב הט\"ז:", + "משום נולד כו'. הנה במגן אברהם לא מצא טעם ברור להרמב\"ם ובית יוסף. אבל מ\"ש הוא ברור בגמרא דשבת דף כ\"ט ע\"א דגרעינים וקליפים מיקרו נולד אף על גב דדעתיה עליהם מערב יום טוב, כמו שכתבו התוס' שם, וכן פסק בש\"ע סי' תק\"א, וכן מבואר במג\"א סי' ש\"ח ס\"ק נ\"ה, וכן משמע בכל הפוסקים דגרעינים נקרא נולד אע\"פ שדעתו עליהם מערב יו\"ט. ועיקר מעלת התנאי במקום שמועיל אינו אלא משום דדעתיה עליה, כמבואר בבית יוסף, ובתוס' שבת דף מ\"ד ע\"א ד\"ה שבנר כו'. ואף דתנאי עדיף משום דמגלי דעתיה בהדיא, מכל מקום יש לומר דסבירא ליה להרמב\"ם כמו דדעתיה לא מהני כך גילוי דעתיה לא מהני בנולד. ועיין במג\"א סי' תק\"א סק\"ב דאפילו רעועה שנפלה מיקרי נולד.
והנה במג\"א שנדחק בזה הולך לשיטתו, שכתב בסי' תצ\"ט סק\"ט דבהמה שמתה (מאליה) נקרא נולד, וכן מעי דבר אווזא שנשחטה אפילו בערב יו\"ט ונסרחו ביו\"ט מדמי לבהמה שמתה, ובשניהם מועיל אם היה דעתו עליהם מערב יו\"ט כמבואר בגמרא, וכן פסק בש\"ע סי' תקי\"ח ס\"ו אף על פי שהן נולד. וע\"כ צריך לומר דשאני גרעין שהוא צריך לפרי וטפל אליו לכך אין מועיל מה שדעתו עליו להסקה כיון שהפרי עצמו אינו עומד להסקה, כמ\"ש התוס' שהביא המג\"א, מה שאין כן במעיים ובבהמה שמתה, דאף על פי שהן נולד מועיל מה שדעתו עליהם כיון שאינן טפלים לדבר אחר, והוא הדין גבי סוכה שנפלה, זו היא שיטת המג\"א. אבל על הרמב\"ם ודאי לא קשה מידי, שהולך לפי שיטתו דסבירא ליה דבהמה שמתה נקראת מוקצה, וכן מעי דבר אווזא. והא דפריך בביצה פ\"ד מדרבא דסבירא ליה אין מסיקין בשברי כלים אדרבא דבר אווזא, אף על גב שזה נולד וזה מוקצה, היינו משום דסבירא ליה לגמרא אליבא דרמב\"ם דהלכה כרב נחמן דמאן דאית ליה מוקצה כו'. וכהאי גוונא פריך סתמא דגמרא בשבת דף מ\"ה מרב נחמן משום דהלכתא כוותיה, עיין ברא\"ש סוף ביצה. ולהכי מהני מה שדעתו עליהם, אבל בנולד שנשתנה גופו לא מהני, כפשטא דסוגיא גבי גרעינין דקרו להו נולד. ומטעם שכתבו התוס' שהן צריכים כו' משא\"כ במעי דאין צריך לאווזא כו'. ולחלק בין נולד לנולד לא סבירא ליה לרמב\"ם, דכל שכן אם יש עליו נולד גמור שנשתנה גופו לא מהני דעתיה עלויה, כגון סוכה שנפלה אפילו היתה רעועה (ואף שבתוס' דשבת סוף פרק קמא לא כתבו כן, וראייתם מצואה דאמרינן בפרק ט\"ז דשבת דמהני דעתיה עלויה אף על גב דמעיקרא מיגלי והשתא מיכסי, ועל כרחך צריך לומר משום דאין צריך לגוף האדם כדאמרינן בעלמא דפירשא בעלמא הוא. זה אינו, דלהרמב\"ם בלאו הכי ניחא דנקרא מוקצה, ודמי למעי דבר אווזא דמהני דעתיה עלויה. ובלאו הכי הרי הרי\"ף ורמב\"ם ורא\"ש לא גרסי בגמרא כלל דצואה מהני דעתיה עלויה, כמבואר בטור ושו\"ע ובית יוסף סימן ש\"ח).
וכן משמע בהדיא ברמב\"ן בפרק כ\"ב דשבת שכתב שם בשם הרי\"ף בתשובה שלא אסרו לחלוב הבהמה ביום טוב אלא משום שהחלב הוא נולד ע\"ש, הרי לפניך דאף שדעתו מערב יום טוב לחלוב הבהמה ביום טוב אסור לו לחלוב משום נולד. וכן הוא בהדיא בר\"ן ריש פ\"ק דביצה גבי ביצה ע\"ש. וכן משמע בהדיא ברמ\"א ושאר אחרונים בסי' תק\"ה שהחלב הוא נולד, אף שדעתו מערב יו\"ט לחולבה למחר על ידי נכרי כנהוג אפילו בשבת, עיין שם במגן אברהם. ואף הרשב\"א לא התיר שם אלא משום שבידו לחולבה לתוך המאכל, אבל הסוכה שאין בידו לסותרה אף הרשב\"א מודה.
ואף שיש לדחות כל זה, דהחלב צריך לבהמה לא מהני דעתיה כמו גבי גרעינים, אבל בלאו הכי מהני דעתיה, כמו שמועיל דעתו גבי מסוכנת מערב יום טוב, אפילו לדידן דקיי\"ל כהמג\"א דבהמה שמתה נקרא נולד כמ\"ש בסי' תצ\"ז. מכל מקום לענין הלכה יש לנו להחמיר ולחלק בין נולד שלא נשתנה גופו, כגון בהמה שמתה דלהרמב\"ם וסמ\"ג וסיעתם נקרא מוקצה, לכן מהני דעתיה אף לדידן דקיי\"ל דהוי נולד, ובין נולד שנשתנה גופו, כגון סוכה שנפלה דלכולי עלמא נקרא נולד, כמו שברי כלים, דלא מהני דעתיה. כדמשמע בהדיא בשבת דף כ\"ח ע\"ב דהמדליק פתילה נקרא נולד, אף על פי שבידו להדליקה בכל עת שירצה, דמטעם זה התיר הרשב\"א החלב שנחלב ביום טוב, אלא ודאי דלא מהני אלא בחלב שאינו נולד אלא משום דמעיקרא מיכסי כו', כדאמרינן גבי גרעינין, אבל לא נשתנה גופו ממה שהיה במעי הבהמה. אף על פי שאז היה עליו תורת אוכל לפי שהיה צריך לבהמה ועכשיו ירד עליו תורת משקה, אין זה חשוב שינוי בגופו, כמו שהגרעין היה צריך לפרי וטפל אליו ועכשיו הוא עומד להסקה ואף על פי כן לא נקרא נולד, אלא דמעיקרא מיכסי כו' כדאיתא בגמרא. ואף שיש לחלק, מכל מקום על כרחך צריך לומר כן לדעת הרשב\"א, שכמה מהאחרונים הסכימו עמו, וכן משמע בהדיא ברמ\"א סי' תק\"ה שכתב יש להקל (כהרשב\"א) אך נהגו כו', משמע שאינו אלא מנהג ומדינא שרי, הואיל ובידו לחלוב מוכן הוא מערב יו\"ט שדעתו לחלבה למחר כשירצה, כמו שכתב הפרי חדש שם לדעת הרשב\"א. ועל כרחך צריך לומר דבשברי כלים לא מהני דעתיה. ואין לומר דדעתיה מהני, והתם מיירי שבערב יו\"ט לא היה דעתו להדליק פתילה זו, שהרי הדלקת הנר בשבת היא חובה. ודוחק לומר שיש לו פתילות אחרות, דא\"כ היאך העתיק כן המג\"א בסתם בסוף סי' רס\"ד, דסתם מדליק בבגד אין לו פתילה אחרת. ובלאו הכי נמי, כיון דבידו הוא למה לי דעתו אם איתא דדעתו מועיל.
ועוד דבסי' תק\"א פסק רמ\"א ושאר כל האחרונים והוא מהגמרא דשבת דהא דמסיקין בכלים היינו ע\"י ריבוי עצי היתר, ולא פירשו דאם היה דעתו מאתמול להסיק בכלים אין צריך ריבוי עצים. ואף הרשב\"א עצמו העתיק גמרא זו, כמו שכתב בשמו המגיד משנה בפ\"ב, אע\"פ שבידו להסיקם. וגם המגיד משנה תמה על הרי\"ף ורמב\"ם שלא הזכירו ריבוי עצים, ומאי קושיא דילמא מיירי כשהיה דעתו עליהם מאתמול. שהרי על כרחך צריך לומר דאין לו עצים כל צרכו דאם לא כן עובר על בל תשחית כמו שכתב המג\"א שם, ומן הסתם כל מי שאין לו עצים ביו\"ט גם בבין השמשות לא היה לו והיה דעתו על כלים הללו שמסיק בהן. אלא ודאי האמת יורה דרכו דבנולד גמור ככלים שנשברו ביו\"ט לא מהני דעתו.
ומה שפירש רש\"י בפרק קמא דביצה, היינו שרוצה לתת טעם למאי דסלקא דעתיה דמקשה בפשיטות דאף רבי שמעון מודה בנולד אע\"ג דשרי בכלים שנשברו כמו שכתבו התוס' שם, אבל לרבי יהודה בנולד לא מהני דעתו, שהרי הוא אוסר בקורה שנשברה אע\"פ שמסתמא היתה רעועה מערב יו\"ט כמו שכתבו התוס' ריש ביצה דיושב ומצפה, דומיא דמסוכנת דשרי אפילו לרבי יהודה משום דדעתיה עליה כמו שכתבו הרמב\"ם ושו\"ע, אבל בנולד שנשתנה גופו לא מהני דעתו, ולכך אוסר בסוכה רעועה אע\"ג דיושב ומצפה כדאיתא בגמרא. ואף רש\"י ור\"ן ושאר פוסקים לא פירשו דלרבי יהודה מהני דעתיה אלא תנאה, דתנאה עדיפא, אבל הרמב\"ם והרב בית יוסף בשו\"ע סבירא להו כיון דמעלת התנאי אינו אלא משום דגלי דעתיה דדעתיה עליה, וכיון שלרבי יהודה לא מהני דעתיה אף גילוי דעתיה לא מהני, וסבירא להו דבסוכה שנפלה דאמרינן בגמרא דמהני תנאה היינו אליבא דרבי שמעון בסוכה בריאה כמו שכתב הב\"י. וכן דעת המג\"א להלכה, אלא שנתן טעם אחר:" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "אינו מבין כו'. הנה בדין זה יש להסתפק אם הוא רשות או חובה, כי בדרכי משה העתיק בשם מהרי\"ל יאמרנו בלשון כו' משמע קצת שהוא חובה, ובודאי שכן הוא לפי מה שכתב רמ\"א בשם אור זרוע, והסכים עמו המג\"א, דאם לא הזכיר המלאכות בפירוש אע\"פ שאמר למעבד כל צרכנא לא אמר כלום, לפי שצריך להתנות שבעירוב זה יותרו לו כל המלאכות, א\"כ זה שאינו יודע מה שהוא סח פשיטא שאין זה כלום, אף שהוא יודע שזה עירוב תבשילין, מכל מקום אינו יודע ענין המלאכות שמתנה עליהם, ואין זה תנאי כיון שאין פיו ולבו שוין. אבל לפי מה שכתבו הט\"ז ורש\"ל דאמירה זו אינה מעכבת כלל כמו שהברכה אינה מעכבת, אם כן יש לומר כמו שבברכה אדם יוצא ידי חובתו אע\"פ שאינו מבין פירוש המלות, כמבואר ברא\"ש סוף פרק קמא דברכות בשם הראב\"ד, הוא הדין באמירה זו, כיון שהוא יודע שהוא עושה עירוב תבשילין כדי שיהא מותר לו לעשות צרכי שבת ביו\"ט. וצ\"ע במהרי\"ל:", + "או יצוה כו'. הנה בדין זה יש להסתפק אם מותר לאדם לברך על עירוב תבשילין שמניח לאחרים משלהם, כי המג\"א בסי' שס\"ו כתב דהמערב עירובי חצירות לאחרים אינו מברך לפי מנהג שלנו שאינו עושה שום מעשה שהרי המצוה נעשית מאליה ע\"י גביית הקמח עיין שם בסק\"כ, וא\"כ הוא הדין בעירוב תבשילין לפי מה שכתבו רש\"ל והט\"ז דהאמירה אינה מעכבת כלל, וכן כתבו בהדיא בסמ\"ג והג\"מ ע\"ש, וכן משמע ברמב\"ם ע\"ש, ואם כן אם בעל הבית הפריש דבר לעירוב תבשילין ומצוה לאחר לברך עליו אם אינו מאנשי ביתו אין לו לברך כיון שאינו עושה שום מעשה.
אבל בעל הבית בעצמו יכול לברך. ואע\"פ שצריך לברך עובר לעשייתה וכבר נעשית המצוה על ידי הפרשתו לרש\"ל וט\"ז. ותירוץ המג\"א בסי' שס\"ו גבי עירובי חצירות לא שייך גבי עירוב תבשילין דאין כאן שום קניה. מכל מקום יש לומר כיון שבדעתו היה לומר עליו בדין יהא שרי כו' לא נגמרה המצוה עד שיאמר, כמו גבי הפרשת תרומה שה[י]א קדושה במחשבה לבד, ואלו היה בדעתו בשעת הפרשה לקרות לה שם אינה קדושה עד שיקרא לה שם כדאיתא בתוספתא פ\"ג דתרומות. ומכל מקום לא דמי אהדדי לגמרי, שהרי אם שכח לומר עליו בדין כו' אינו מעכב כמו שכתבו רש\"ל וט\"ז. אי נמי יש לומר כיון דמצוה מן המובחר לומר בדין כו' נקרא עובר לעשייתו, כדמצינו גבי נטילת לולב עיין ברא\"ש ור\"ן פ\"ג דסוכה ובבית יוסף סי' תרנ\"א.
אבל לפי מה שכתבו אור זרוע ורמ\"א ומג\"א דהאמירה מעכבת, א\"כ פשיטא דאחר יכול לברך, שהרי הוא עושה עיקר המצוה בדיבורו. ואם הוא מבני ביתו לכולי עלמא יכול לברך, כיון שהוא שייך בעירוב זה . עיין במג\"א סי' שס\"ו:", + "ואין הלה כו'. הט\"ז בשם רש\"ל כתב דעכשיו מותר לסמוך כיון שהכל אומרים לנא ולכל ישראל כו', וכבר חלק על זה במג\"א סוף ס\"ק כ\"ג משום דאינן מזכין ע\"י אחר כדחזי ע\"ש:", + "יארע לו אונס כו'. הנה המג\"א הניח זה בצ\"ע, משום דלפי טעמו של הרא\"ש יש להתיר. ופשיטא דאין לסמוך על זה, כיון דלבעל העיטור ומגיד משנה בשם הירושלמי ור\"ן בשם הרב אפרים ורבינו ירוחם בשם המפרשים אסור בכל גווני כמו שכתב המג\"א, והלכה כרבים בכל מקום:" + ], + [], + [ + "ודורשין באגדה כו'. הנה בגמרא סוף מגילה איתא דורשין הלכות פסח בפסח, וכן הוא ריש פרק ב' דביצה בעובדא דרבי אליעזר. ומיהו היינו קודם סעודה כדאיתא שם, אבל לאחר הסעודה אין לדרוש הלכות כמו שכתבו רש\"ל ומג\"א, אלא דורשין באגדה מעניינו של יום כגון בפסח יציאת מצרים ובעצרת מתן תורה כמו שכתב המג\"א ריש סי' תכ\"ט ע\"ש:" + ] + ], + "Yoreh Deah": [ + [ + "נשים ועבדים. דהא דאמרינן בפרק [קמא] דפסחים גבי בדיקת חמץ דכיון דמדרבנן היא הימנוהו רבנן לנשים ועבדים וקטנים בדרבנן, דאלמא הא בדאורייתא לא מהימני, הא אמרינן התם טעמא בירושלמי מתוך שהנשים עצלניות הן בודקות כל שהוא, כלומר מתוך שאין שם חמץ ידוע תולות לומר שאין שם חמץ ומקילות, ואי דאורייתא לא מהימני, אבל בשאר מילי מהימני אפילו בדאורייתא, ומעשים בכל יום שסומכין עליהם במליחה וניקור הבשר אף על פי שיש בו טורח מרובה מפני שהן יודעות מקומות החלב והחוטין, ולא אמרו בודקות כל שהוא אלא במה שאין שם איסור ידוע ויכולות לתלות עכ\"ל הר\"ן. וכן כתב הרשב\"א בתורת הבית הארוך, והוסיף לבאר דבודקין הסכין לעצמן ושוחטין (דסבירא ליה דמקרי איסור ידוע ולא ספק איסור ולכן נאמנות אף על פי שיש בו טורח). וכן פסק רמ\"א בדרכי משה סי' קכ\"ז בשם איסור והיתר דאף בניקור חלב או גיד או שארי דברים שיש בהן טרחא מרובה הנשים נאמנות כל שהוא ודאי איסור ולא אמרינן דנשים דעתן קלות אלא בספק איסור והוא דאורייתא.
אבל התוספות כתבו בפרק קמא דפסחים אהא דאמרינן הימנוהו רבנן בדרבנן אף על גב דכל דבר שהוא בידם מהימנינן להו לנשים ועבדים ואפילו בדאורייתא, דמעשים בכל יום שאנו מאמינים לאשה ועבד על השחיטה ועל הניקור, מכל מקום גבי בדיקת חמץ אף על גב דבידם אי הוי מדאורייתא לא מהימנינן להו משום דאיכא טרחא יתירה וצריך דקדוק גדול, כדמוכח בירושלמי שמפרש שהנשים עצלניות הן עכ\"ל. והבין רש\"ל שדעת התוספות דאפילו בודאי איסור לא מהימני בדבר שיש בו טורח רב לתקנו, ועל פי זה מיישב המנהג שאין מאמינים לנשים על השחיטה לפי שיש טורח רב בבדיקת הסכין כדלקמן (עיין תבואות שור י\"ט), וכן יש להחמיר בניקור האחוריים שלא לסמוך על נשים ועבדים, כי אין לך מילתא דטריחא יותר ממנו ומפני עצלותם לא יפשפשו כל כך, ומה שכתבו התוס' על השחיטה ועל הניקור, היינו לומר שהוא שחוט כראוי ומנוקר עכ\"ל. ומה שכתבו התוס' ובידם, היינו שבידם להוליך להשוחט או להמנקר, וכל כהאי גוונא מקרי בידו לתקנו ומהימן עד אחד אף על פי דאתחזק איסורא, כדאמרינן ריש פרק האשה רבה גבי הקדש דידיה דבידיה לאתשולי [עליה] לחכם ומשום הכי מהימן למימר שנשאל. וכתב הנימוקי יוסף שם אף על גב דבעלמא אמרינן מי יימר דמזדקק ליה חכם, שאני הכא דסגי בג' הדיוטות ומילתא דשכיחא הוא עכ\"ל, והוא הדין לשוחטים ומנקרים שהם מצויים. וכ\"כ בהדיא בתוס' גיטין דף ב' וז\"ל ושחיטה אף על גב דהשתא אינו בידו לתקנו מעיקרא היה בידו לשחוט, ומה שאנו סומכים על הנשים בשחיטה אף על פי שאינן יודעות הלכות שחיטה, כיון שבידה ללמוד לשחוט או להשכיר לאחרים שישחטו לה כבידה דמי עכ\"ל. ומהאי טעמא לוקחים בשר מכל אדם אף שאינו יכול לשחוט בעצמו ונאמן לומר ששחט לו מומחה אף על גב דאתחזק איסורא, הואיל ובידו היה להוליך למומחה, שהמומחים מצויים. והאידנא שאין המנקרים מצוים אין אדם נאמן לומר על בשר שהוא מנוקר, לפי דעת הט\"ז ברמ\"א סי' קכ\"ז ס\"ג בהג\"ה, והט\"ז חולק עליו, ולפי דעת הנקודות הכסף שם אף לפי דעת רמ\"א אין לחוש אלא בעדות עד אחד מן השוק שאין הבשר שלו ולא היה בידו להוליכו להמנקר, אבל מי שבידו נאמן אף על פי שאין המנקרים מצויים אלא אחד בעיר וב' במשפחה ע\"ש, והוא הדין לשחיטה אף במקום שאין מומחים מצויים (וטעמא משום שבידו ללמוד לשחוט או לנקר כמ\"ש התוס'). ומיהו אף במקום שמומחים מצויים אין ליקח בשר אלא ממי שמוחזק בכשרות, ולא די בחזקת כשרות של כל ישראל אלא שמכירין אותו שהוא אדם כשר ונאמן, כדעת הרמב\"ם דלקמן סי' קי\"ט ס\"א בהג\"ה, וכדלקמן בסמוך.
וכתב הרשב\"א הא דשחיטה מקרי בידו לתקן ולא חיישינן שמא אירע לו קלקול בשחיטה שלא ברצונו, היינו משום דרוב מצויין אצל שחיטה מוחזקין הן ובידם לשחוט שחיטה הראויה, וכל בן דעת אין קלקול שהייה ודריסה ניקרית לו בשחיטתו, וכן רוב הפעמים הוא שוחט רוב הסימנים, ואם לא שחט קודם שיעור שהייה מתבונן על השחיטה וחוזר וגומר שחיטתו עכ\"ל. ולדידן דשהייה במשהו אסורה, צריך לומר דמכל מקום כיון דרוב הפעמים הוא שוחט רוב הסימנים מקרי בידו לתקן. אלא דלענין דינא אם לא בדק בסימנים לאחר שחיטה לא מכשרינן בהאי רובא משום דתליא במעשה היא כדלקמן סי' כ\"ה בשם הרשב\"א:", + "וזה לשון הב\"י כתב המרדכי בשם ר\"ח שצריך שיהא השוחט נאמן דלא חיישינן ביה שמא יאכיל נבלות וטרפות לישראל. וכתב שלא ידע מנין לו, כלומר דקיימא לן דסתם ישראל בחזקת כשרות הוא. ומדברי הרמב\"ם פ\"ח דהלכות מאכלות אסורות נראה שסובר כדברי ר\"ח, וכבר הביא הרב המגיד סמך לדבריו עכ\"ל הב\"י. וכתב על זה בדרכי משה, ואינו, דהרמב\"ם לא קאמר אלא בשוחט לעצמו ומוכר לאחרים אבל בשאר שוחט לא קאמר, אמנם מכל מקום נראה לי בזמן הזה שכל אחד בודק הסכין לעצמו ואינו מראה לחכם שצריך שיהיה אדם כשר כדלקמן סי' י\"ח (דהרבה צריך ישוב הדעת ויראת שמים לבדיקת הסכין) עכ\"ל.
וז\"ל הרמב\"ם בפרק ח' אין לוקחין בשר מכל טבח אלא אם כן היה אדם כשר ומוחזק בכשרות הוא ששוחט לעצמו ומוכר לאחרים ונאמן, במה דברים אמורים בחוץ לארץ אבל בארץ ישראל בזמן שכולה לישראל לוקחים מכל אדם עכ\"ל. והובא בטור וש\"ע סוף סי' ס\"ה להלכה. וכתב המגיד משנה כבר נתבאר בכיוצא בזה בחתיכת דג בפרק ג' והוא הדין לבשר. ובפרק ג' כתב הרמב\"ם אין לוקחין גבינה וחתיכת דג שאין בה סימן אלא מישראל שהוחזק בכשרות, אבל בארץ ישראל כשהיתה רובה ישראלים לוקחים מכל ישראל שבה עכ\"ל. וכן כתב בפרק י\"א גבי יין. וכתב המגיד משנה שהרמב\"ם למד כן מדתניא בפרק ב' דעבודה זרה שאין לוקחים דברים אלו בסוריא אלא מן המומחה, סבירא ליה להרמב\"ם דלא אמרו סוריא אלא להוציא ארץ ישראל אבל כל שכן הוא חוץ לארץ, ואף ארץ ישראל בזמן הזה הרי היא כחוץ לארץ כמ\"ש בפרק י\"א עכ\"ל.
ולפי זה מה שכתב הרמב\"ם והוא ששוחט לעצמו כו', היינו בטבח שהוא הקצב דווקא, שאם אינו שוחט בעצמו אלא איש אחר שוחט לו והוא מוכר הבשר לאחרים נאמן אף על פי שאינו מוחזק בכשרות אלא בחזקת כשרות של סתם ישראל, שכיון שהשוחט יודע מכל הנבלות והטרפות שיצאו לו מתחת ידו הרי הוא מירתת למוכרו בחזקת כשרות פן יוודע הדבר על ידי השוחט כשישאלוהו, ודמי לדלקמן סי' ב' סעיף ד'. ואף על גב דבדאורייתא לא סמכינן אמירתת לחוד, וגם לא מירתת אלא כשבודקים אחריו כמ\"ש שם, היינו בחשוד בודאי, אבל בסתם ישראל שהוא בחזקת כשרות אלא שאינו מוחזק לנו שהוא אדם כשר סמכינן אפילו בדאורייתא אהא דמירתת לשקר אף על פי שאין בודקים אחריו. אבל המוכר בשר ואינו קצב אלא לוקח מקצבים דעלמא, דמי למוכר חתיכת דג וגבינה ויין.
וכתב רמ\"א בדרכי משה סי' קי\"ט שגם הטור שם ס\"ל כהרמב\"ם (דלא כש\"ך שם), דסבירא ליה לרמ\"א דמה שכתבו הטור ושלחן ערוך שם דאין לסמוך על החשוד דווקא, היינו לאכול עמו אם נתארח אצלו או ששיגר לו דורון, דבכהאי גוונא בסתם כל אדם שאינו חשוד אף על פי שלא הוחזק בכשרות מותר, כדתניא בסיפא דברייתא דלעיל וכולן אם נתארח אצל בעל הבית מותר, ואמר ר' יהושע בן לוי שיגר לו בעל הבית לביתו מותר, מאי טעמא, בעל הבית לא שביק היתרא ואכיל איסורא (פירש\"י שחנוונים שבסוריא חשידי דלא קפדי אלפני עור כו' ומזבני לישראל דברים שלקחו מן הנכרים אבל אינהו גופייהו לא אכלי איסורא עכ\"ל, ולרמב\"ם סוריא לאו דווקא) וכשמשדר ממאי דאכיל משדר ליה עכ\"ל הגמרא שם. אבל אין לוקחין אף ממי שאינו חשוד אלא ממי שהוחזק בכשרות. וכן דעת הבית יוסף שם שהביא דברי הרמב\"ם והמגיד משנה שם בלי שום חולק, ובשלחן ערוך שם העתיק לשון הטור.
ומה שלמד כאן משם לשאר שוחט דעלמא. יש לומר שדעתו דגם בשוחט דמתא הנוטל שכר מכל בהמה יש לחוש שלא ידקדק יפה להיות זהיר בבדיקת הסכין ובבדיקת הריאה וימהר לשחוט ולבדוק הרבה בשביל הנאתו להרבות בשכרו או למהרו, כמו שחוששים שיקח נבילות וטרפות מהנכרים וימכור לישראל בשביל הנאתו שישתכר הרבה ובמהרה, וגם אם יארע לו איזה קלקול בשחיטה וינבל או יטריף לא יגיד מיראתו פן יתחייב לשלם הואיל ונוטל שכר כמ\"ש בחו\"מ סי' ש\"ו. ואף על גב דלא חיישינן שמא אירע קלקול בשחיטה כדלקמן סי' ב', היינו בשוחט דאקראי, אבל בשוחט דמתא ברבות הזמנים אי אפשר שלא יארע לו פעם אחת (ומהאי טעמא נמי חיישינן שמא יאכיל נבלות וטרפות כמו שנתבאר לעיל בשם המרדכי אף על גב דרוב בהמות כשרות עיין סי' ל\"ט).
ומה שכתב השלחן ערוך בסי' ב' סעיף ו' דפסול לעדות בעבירה של תורה אין צריך בדיקת סכין אף להרמב\"ם, היינו בשוחט באקראי ובחנם שאין לחוש בו לכל זה. וגם יש לומר דדמי לשיגר לו דורון דממאי דאכיל משדר ליה. וכן לפי דעת רמ\"א דמשום דבזמן הזה אין מראין הסכין לחכם צריך שיהיה השוחט אדם כשר, צריך לומר דהא דפסול לעדות בעבירה של תורה אין צריך בדיקת סכין מיירי בשוחט באקראי במקום שאין שם חכם שהגיע להוראה, אבל בשוחט דמתא אף שבזמן הזה אין לנו תלמידי חכמים מכל מקום תקנת חכמים שתקנו להראות סכין לחכם לא בטלה בדורות האחרונים, אלא משום שממנין על השחיטה אנשים כשרים ונאמנים זהירים וזריזים כדלקמן סי' י\"ח סעיף י\"ז:", + "ומה שכתב חכמים וראוים לזה, היינו שהם שלמים בדעתם כשאר בני אדם השלימים בדעתם כמ\"ש בשמלה חדשה, לאפוקי הנבהלים והנחפזים בדעתם, ומשום שצריך הרבה ישוב הדעת וכוונת הלב לבדיקת הסכין כמ\"ש בשמלה חדשה שם. וכן מה שכתב שאין לו מחשבה טובה, היינו שאינו מיישב דעתו ומכוין לבו הטיב. אבל מי שבודק הסכין בכוונת הלב ואינו מרגיש כלום אף שיש מי שמרגיש אחריו, בוודאי שאינו מרגיש פגימה האוסרת מדינא, דהיינו שאוגרת כל שהוא אפילו חוט השערה, אבל אינה אוגרת שום דבר, היינו דמיא לסאסאה ואינה פגימה כדלקמן סי' י\"ח, וזה שבדק כהלכה ולא מצא כלום על כרחך צריך לומר שזה שמצא אחריו לא מצא פגימה האוסרת מדינא, כי אי אפשר שתמצא פגימה האוסרת מדינא אחר בדיקה הראויה כהלכתה. דאם תמצי לומר שהראשון אין לו חוש ההרגשה בתולדה או שלא אימן את ידיו לכך, אם כן בדיקת הסכין אינה שוה לכל נפש מישראל אלא לפי תולדות בני אדם או לפי הרגל אמון ידיהם, אם כן נתת תורת כל אחד ואחד בידו, שהרי הכל שוחטין לכתחלה, כל אחד ואחד לפי חוש הרגשתו בתולדה או באימון ידיו, ומה שאצל אלו הוא נבלה ולוקים עליה אחרים אוכלים ממנה. ועוד אם אחד ישחוט בהכשר לפי הרגשתו ויבא אחר וימצא אחריו למה נאסור. ואין לומר שהרוב מרגישים בפגימה דקה בתולדה או באימון יד ומיעוטא איכא דאין מרגישים, ולפי זה צריך לבדוק כל שוחט אם הוא מרגיש (כמ\"ש בשמלה חדשה) מדינא אף אם הוא מעוטא דלא שכיחא, כמו שצריך לבדוק אם הוא מומחה אף על גב דרוב מצויין אצל שחיטה מומחין הן, ולהרא\"ש הוא מעוטא דלא שכיחא. ובגמרא וכל הפוסקים משמע בהדיא דאין צריכין לבדקו אלא אם הוא מומחה ומוחזק, דהיינו שישחוט ג' פעמים בפני חכם ולא יתעלף, אבל לא לבדקו בבדיקת הסכין, רק שיודע דיני בדיקתו כדלקמן בהג\"ה וס\"ב בהג\"ה. וכל שכן אם ההרגשה פגימה דקה תלויה באימון יד כמו שהחוש מעיד על זה כל שכן דהוי בעי למבדקיה אם אימן את ידו לכך, ואם יוודע שלא אימן ידיו בפני אומן מומחה הוה לן למיסר שחיטתו אפילו בדיעבד, כי שמא הוא טועה בהרגשתו כמו שהחוש מעיד שאומנות זו צריכה לימוד שבקל יכול לטעות בה. וזה אינו כמש\"ל בשם הרמב\"ם. אלא ודאי שהרגשת פגימה האוסרת מדינא היא שוה בכל נפש ואינה תלויה בתולדה ולא באימון יד, רק שהוא מומחה שיודע לבדוק כהלכה, ואם נמצא אחריו אינה פגימה אלא סאסאה. אלא שעכשיו שאין אנו בקיאים בדבר ואין אנו נוהגים לשחוט בסכין כזה אלא צריך שיהיה חלק לגמרי באמת צריך אימון יד וחוש ההרגשה הגדולה בתולדה בכדי שלא ימצא אחריו כלום על הסכין ויהיה חלק לגמרי, והיינו דוקא לכתחלה כמש\"ל שם:", + "וגם אין יודעים בו שהוא מומחה כו'. בריש חולין תנן הכל שוחטין ושחיטתן כשרה חוץ מחרש שוטה וקטן שמא יקלקלו בשחיטתן, וכולן ששחטו ואחרים רואין אותן שחיטתן כשרה. ופריך בגמרא הכל שוחטין לכתחילה ושחיטתן כשרה דיעבד (לכתחלה לא ישחטו הנהו דאיתרבו מהכל, דכל הכל רבוייא הוא), ואיכא אוקימתי טובא, ורבינא אמר הכי קתני הכל שוחטין הכל מומחין שוחטין, מומחין אף על פי שאינם מוחזקים (שלא שחטו לפנינו ג' פעמים לראות אם יש בהם כח שאינם מתעלפין בשחיטה שיבואו לידי שהייה או אינו יודע לאמן ידו לכך), במה דברים אמורים (דחשיבי מומחין) שיודעין [בו] שיודע לומר הלכות שחיטה, אבל אם אין יודעין בו שיודע לומר הלכות שחיטה לא ישחוט, ואם שחט בודקין אותו אם יודע לומר הלכות שחיטה מותר לאכול משחיטתו ואם לאו אסור לאכול משחיטתו, חוץ מחרש שוטה וקטן דאפילו דיעבד נמי לא, שמא ישהו שמא ידרסו שמא יחלידו. וכולם ששחטו אהייא, אילימא אחרש שוטה וקטן, עלה קאי (מינייהו קא סליק), ואם שחטו מבעי ליה (מאי וכולן, משמע דקאי נמי אאחריני), אלא אשאין מומחין, בבודקין אותו סגי, דליתיה קמן למבדקיה. ואיכא דאמרי אמר רבינא הכי קאמר הכל שוחטין הכל מוחזקין שוחטין, מוחזקין אף על פי שאין מומחין, במה דברים אמורים ששחט לפנינו ב' או ג' פעמים ולא נתעלף, אבל לא שחט לפנינו ב' וג' פעמים לא ישחוט, ואם שחט ואמר ברי לי שלא נתעלפתי שחיטתו כשרה, חוץ מחרש שוטה וקטן דאפילו דיעבד נמי לא, שמא ישהו שמא ידרסו ושמא יחלידו. וכולן ששחטו אהייא, אילימא אחרש שוטה וקטן, עלה קאי, ואם שחטו מבעיא ליה, אלא אשאין מוחזקין, [והאמרת] בברי לי סגי, דליתא קמן דנשייליה. וכולהו אמוראי דאוקי מתניתין באוקימתי אחריתי מאי טעמא לא אמרי כרבינא, משום דלהך לישנא דאמרת מומחין אין שאינם מומחין לא רוב מצויין אצל שחיטה מומחין הן, להך לישנא דאמרת מוחזקין אין שאין מוחזקין לא לעלופי לא חיישינן עכ\"ל הגמרא.
וכתב הרא\"ש בלישנא קמא דרבינא ואם שחט בודקים אותו כו' אבל לכתחלה אסור למסור לו על סמך שיבדקנו אחר שחיטה משום דלית ליה דרוב מצויין אצל שחיטה מומחין הן, ואי ליתיה קמן דלבדקיה או אישתלי ולא בדקיניה ואכיל איסורא קאכיל, הילכך לכתחילה אין מוסרים לו על סמך שיבדקנו אחר שחיטה דחיישינן דילמא משתלי ולא בדיק וקאכיל איסורא. וכולהו אמוראי דלא אמרי כרבינא משום דסבירא להו רוב מצויין אצל שחיטה מומחין הן, ומוסרין לו לכתחילה לשחוט על סמך שיבדקנו אחר כך, משום דאי ליתא קמן סמכינן ארוב מצויין אצל שחיטה מומחין הן ושרינן ליה, וכן אי אישתלי ואכיל בלא בדיקה לאו איסורא קאכיל דסמכינן ארובא, הילכך לא חיישינן דילמא מישתלי, מיהו אי איתא קמן לא סמכינן ארובא ואסור לאכול עד שיבדקנו עכ\"ל הרא\"ש בשם הגאונים.
אבל רש\"י פירש רוב מצויין אצל שחיטה מומחין הן ולא מבעיא למבדקיה, כלומר משום הכי לא אמרי כרבינא דאמר ואם שחט בודקים אותו, אבל אתחילת דברי רבינא דאמר במה דברים אמורים שיודעים בו כו' לא פליגי, וכולהו סבירא להו הכי דלכתחלה לא ישחוט כו'. וכן כתב בהדיא באור זרוע העומד בשיטת רש\"י בכל מקום, וזה לשונו דדוקא בדיעבד שכבר נשחטה סמכינן אף על גב דאיכא השוחט קמן לא בעי למיבדקה, אבל לכתחלה לא שבקינן ליה למישחט עד דבדקינן ליה, דכל היכא דאיכא לברר לא סמכינן ארובא עכ\"ל. וכן כתב הטור בשם בעל העטור, והם היש אומרים שבהג\"ה.
ואנו נוהגים לתפוס ב' הקולות, שמוסרין לכל אדם לשחוט ואין בודקין אותו לא לפני שחיטה ולא לאחריה. וכתב בדרכי משה שטעם המנהג הוא משום דבזמן הזה המנהג שכל אחד נוטל קבלה ואין שכיח כלל שלא יטול קבלה והוי כמעוטא דלא שכיחא דלא חיישינן ליה כלל עכ\"ל.
והנה הרשב\"א והר\"ן הביאו ראיה לקבלת הגאונים מדאמרינן בגמרא כולהו כלישנא קמא דרבינא לא אמרי רוב מצויין אצל שחיטה מומחין הן וכלישנא בתרא לא אמרינן לעלופי לא חיישינן, ומדלא אמרינן נמי לשאין מומחין לא חיישינן כי היכי דאמרינן לעלופי לא חיישינן שמע מינה דלאו כי הדדי נינהו, דלשאין מומחין חיישינן ובדקינן ליה כל היכא דאיתא קמן, ולעלופי לא חיישינן כלל ואפילו אי איתא קמן לא צריך לשיוליה, והטעם משום דהעלוף הוא דבר שאינו מצוי כן כתב הרשב\"א בחדושיו.
ומשום הכי סמכינן לכתחלה ארובא דרוב המצויין אצל שחיטה מוחזקים הן, כלומר שכבר שחטו פעמים רבות בפני חכם קודם ששחטו בפני עצמן, כן כתב בדרכי משה. ומשום הכי כתב שם דזה אינו מועיל אלא לאחרים שסומכים על הרוב אבל הוא עצמו לא ישחוט בפני עצמו עד שישחוט ג' פעמים בפני חכם כו', כמו שכתב כאן בהג\"ה, והוא מדברי הרמב\"ם:", + "אם הוא מומחה ויודע כו'. והטעם פירש הר\"ן דנהי דרוב מצויין אצל שחיטה מומחין הן מכל מקום מיעוט שאינן מומחין שכיח טובא, וה\"ל כטרפות דריאה דכל היכא דאיתא קמן בדקינן לה מהאי טעמא ולא סמכינן ארובא וחזקה, אבל למעוטא דלא שכיח לא חיישינן ולא בעי למיבדק כלל, כמו שאין צריך לבדוק אחר כל הי\"ח טרפות דלקמן סי' ל\"ט, לבד מסרכת הריאה משום דשכיחי טובא כדלקמן סימן ל\"ט. והרשב\"א בשם הרמב\"ן פירש הטעם משום דקיימא לן בהמה בחייה בחזקת איסור עומדת עד שיודע לך במה נשחטה, והיה בדין שלא תצא מחזקתה אלא בידיעה ודאית ולא נסמוך על הרוב, אלא משום קולא דבהמה לא אתרעי שהרי שחוטה לפניך סמכינן ארובא, ודי אם נסמוך בכך היכא דליתא קמן עכ\"ל. והרא\"ש כתב הא דסמכינן ארוב מצויין אצל שחיטה מומחין הן ולא אמרינן סמוך מעוטא דאין מומחין לחזקה דבהמה בחייה בחזקת איסור עומדת ואתרעי ליה רובא, משום דמעוטא דאין מומחין לא שכיח, ואפילו לרבי מאיר דחייש למעוטא למעוטא דלא שכיח לא חייש, והוא הדין לרבנן אף על גב דאיכא חזקה בהדה. ולהר\"ן דסבירא ליה דמעוטא דאין מומחין שכיח, הא דלא אמרינן סמוך מיעוטא לחזקה, הטעם הוא כמ\"ש במשמרת הבית דף ז' ע\"ב משום דאף מאותו מעוט שאין מומחין יש שלא יקלקלו בשחיטתן, וכיון שכן נמצאו המקלקלים מיעוטא דמיעוטא ולמיעוטא דמיעוטא לא חיישינן ואפילו לרבי מאיר עכ\"ל.
ואם אי אפשר לבדקו כגון שאין שם מי שיודע לבודקו, מוכח ברא\"ש שאסור ליתן לו לשחוט לכתחלה, שלא התירו ליתן לו לכתחלה אלא על סמך שיבדקנו ולא כשאין שם מי שיבדקנו. אבל לפי דעת הר\"ן דמדמי לה לבדיקת הריאה יש להתיר, כמו שהתירו בריאה כשאי אפשר לבדוק, כגון בהמה המסוכנת ששוחטים אותה ביו\"ט אף שאין שהות ביום להפשיטה ולהוציא הריאה ולבדוק אלא שיש שהות לאכול כזית מבית טביחתה בלא הפשט ובדיקה דשרינן ליה למיכל בלא בדיקה, כדשרינן החלב בחייה בלא בדיקה כיון דאי אפשר למיכל בבדיקה כמו שכתב הר\"ן. ואף דמסוכנת לא הכשירו אלא משום הפסד, הכא נמי איכא הפסד בבהמה העומדת לאכילה ש[אם] לא נתיר לו לשוחטה הרי מפסידין אותה הימנו. מיהו אם אפשר להמתין עד שיבוא חכם ויבדקנו או להוליך הבהמה אצל שוחט מומחה הבדוק אין להקל. וכן פסק בשמלה חדשה שאין להקל אלא לצורך גדול, שאז יש לסמוך על היש אומרים שבהג\"ה. ונפקא מינה האידנא שנוטלים קבלה למי שאחר כך הניח ועזב מלאכת השחיטה זמן רב שצריך לחזור ולבודקו כמו שיתבאר לקמן:", + "ומומחה בהלכות שחיטה. ברמב\"ם וטור לא כתבו ומומחה בהלכות שחיטה אלא בפני חכם בלבד, ורמ\"א כתבו לאשמועינן דלא בעי חכם שהגיע להוראה אלא שהוא חכם בהלכות שחיטה ומומחה בה שיכיר וידע בו שהוא רגיל וזריז שלא יתעלף, אלא שלענין המנהג שנהגו לטול קבלה בעינן דווקא חכם שהגיע להוראה, לפי שעכשיו נוהגים לאכול משחיטת כל אדם בלי בדיקה אם הוא מומחה ויודע הלכות שחיטה, משום שבודקים אותו בשעה שנוטל קבלה, ולזה צריך חכם שהגיע להוראה כי הוא יודע לנסותו היטב. וכן כתב התבואות שור בשם תשובת מהר\"מ שתקנו הקדמונים בחרם שלא ישחוט ויבדוק שום אדם אם לא ינסהו הרב. וכן כתב הט\"ז שאותם הנוטלים קבלה מן השוחטים המומחים בשחיטות לחוד שאינן חכמים בלאו הכי לא יפה הם עושים עכ\"ל. ומיהו מלשון הט\"ז משמע שלא בא למעט אלא אותם שאינם חכמים כלל בלאו הכי רק בשחיטות לחוד, אבל לא בעינן שהגיע להוראה. וגם רמ\"א שכתב אלא אם כן נטל קבלה לפני חכם, אפשר דהיינו חכם שהזכיר תחלה שהוא חכם בהלכות שחיטה, וכן הוא בהדיא בדרכי משה דסגי מאיזה מומחה. והקדמונים אפשר שלא תקנו אלא לבני מדינתם, כמו תקנות רבות הכתובים שם שלא נתפשטו במדינות אלו ולא קבלו עליהם כמו המעשר וכיוצא בו עיין שם, (וד\"מ) ולשון רמ\"א ב[דרכי] משה שטרח למצוא טעם למנהג מלשון הרמב\"ם ולא הביא תקנת הקדמונים בחרם. וכ\"מ מלשון הט\"ז שתלה הדבר בעצמו ובדקדוק לשון רמ\"א שהנוטלים קבלה מן השוחטים לא יפה הם עושים, ולא כתב שעוברים על חרם הקדמונים, מכלל שלא נתפשט אז בימיהם עדיין תקנה זו בחרם ככתבה וכלשונה ליטול מן הרב דוקא. וכן משמע גם כן מלשון (רמ\"א) [רש\"ל] שבש\"ך ס\"ק כ\"ח. וכן הוא בהדיא בפסקי מהרא\"י סי' קע\"ז. ותדע שהרי רמ\"א וט\"ז כתבו חכם סתם ולא הרב דוקא, ובדרכי משה משמע בהדיא דסגי מאיזה מומחה. רק אחר כך נתפשט כן המנהג. ומזה בא קלקול גדול שנותנים קבלה לכל הפושט יד ואין מכירים אותו אם יראת ה' על פניו והרב נכנס עמו לפנים משורת הדין כמ\"ש בשמלה חדשה. והיה ראוי להחזיר הדבר ליושנו ליטול קבלה מן השוחטים החכמים בלאו הכי גם כן כמו שכתב הט\"ז, דהיינו שיש לו לב להבין ולהורות בכל אשר ילמוד, אף שאינו עוסק להבין ולהורות אלא בהלכות שחיטה ובדיקה מפני שאינו קבוע להוראה, והוא יודע לנסותו היטב כמו הרב הקבוע להוראה, מאחר שבהלכות שחיטה ובדיקה הוא חכם כמותו או יותר ממנו, והוא מכירו ויודעו אם יראת ה' על פניו מאחר שלמדו מלאכת השחיטה והתעסק עמו ימים רבים. אלא לפי שאין השוחטים החכמים בלאו הכי מצויים כל כך על כל פנים נכון הדבר לתקן שלא יתן הרב קבלה אלא למי שמכירו ויודעו אם יראת ה' על פניו כמ\"ש לעיל.
ואם שחט אחד בלי קבלה כתב התבואות שור בשם האורח [מישור] דדינו כעובר על תקנת הקהל דלקמן סעיף י\"א שיש אוסרין שחיטתו אם עשה כן במזיד, ולפי מ\"ש שם בשם הפרי חדש להקל בהפסד מרובה הוא הדין הכא, ואפילו בלא הפסד מרובה יש להקל בשל אחרים שלא ידעו שלא נטל קבלה שאין לגעור בהם כלל, ולא דמי לדלקמן סעיף י\"א שהכל יודעים מתקנות הקהל וראוי לגעור בהם כמו שיתבאר שם בשם הפרי חדש. ואין להקשות אם כן מה הועילו חכמים בתקנתם שתקנו ליטול קבלה מאחר שמכשירים שחיטתו בלא נטילת קבלה בדיעבד, יש לומר שהועילו שעל כל פנים אין אוכלים משחיטתו אם לא ינסהו הרב, ואם לא נסוהו בתחלה ינסהו בסוף, ואם אין שם מי שינסהו אסור לאכול משחיטתו מחמת תקנה זו אף על גב דשרי מדינא כדלעיל.
ובתשובת חוות יאיר הקיל לצורך שמחת יו\"ט למי שלא נטל קבלה לשחוט לפני שוחט מומחה שעומד על גביו רק שאינו יכול לשחוט בעצמו מפני שהוא חולה. והתבואות שור כתב עליו שלא היה למראה עיניו חרם הקדמונים, ואי סבירא ליה דהחרם לא היה בעומד על גביו אם כן אפילו בלא דחק הוי ליה להתיר עכ\"ל. וכ\"מ בהדיא מלשון רמ\"א שאין צריך ליטול קבלה אלא לשחוט בינו לבין עצמו, שהרי תולה הטעם למנהג נטילת קבלה, כמו שכתב הרמב\"ם מי שיודע הלכות שחיטה לא ישחוט בינו לבין עצמו עד שישחוט בפני כו', וכמ\"ש בדרכי משה, וכ\"מ ברמ\"א סעיף ג' ובש\"ך שם ס\"ק ט\"ו וכמו שיתבאר לקמן שם. וכן המנהג פשוט שאוכלים העופות שמתלמד עליהם השוחט לשחוט בפני המלמדו אומנות השחיטה. וכן מוכח מסתימת כל האחרונים שלא כתבו חדוש דין זה להשליך אלו העופות לכלבים אף על פי שהם כשרים רק שנשחטו קודם נטילת קבלה מהרב.
אבל מה שנוהגים עוד ומעשה בכל יום שמי שהוחזק בפני רבו באומנות השחיטה יפה רבו משלחו בכמה מקומות בעיר לשחוט ואינו עומד על גביו כלל לא אתי שפיר, אלא לפי מ\"ש לעיל שתקנת הקדמונים לא נתפשטה במדינות אלו ככתבם וכלשונם מימי הראשונים, רק שמקרוב נהגו כן ליטול קבלה מן הרב דוקא ומתחלה היה המנהג ליטול אף מחכם ומומחה בהלכות שחיטה לבד, אם כן יש לומר שלא נהגו כן אלא כשהשוחט נפטר מרבו והולך לשחוט בפני עצמו, אבל לא בעירו אצל רבו ורבו משלחו לשחוט שאימת רבו והשגחתו עליו בצאתו לשחוט ובבואו על כל מה שצריך להשגיח ולדרוש ולחקור על בדיקת הסכין ועל כל מה שאירע לו בשחיטה. וכן בבדיקת הריאה:", + "ומכל מקום בדיעבד אין לפסול הקבלות שנתנו בשכר כדין נוטל שכר להעיד שעדותו בטילה, שזהו כנוטל שכר לילך לראות איזה ענין שיהיה אחר כך עד בדבר שאינו חייב לילך לראות בחנם אלא אם כבר ראה חייב להגיד, ואפילו לא נטל השכר לפני הליכתו מותר לטול אחר כך שכר הליכתו, כן כתב התבואות שור.
אבל באמת אין הנדון דומה לראיה, דשאני התם שהוא דבר הרשות, אבל זה שבא לשחוט כמצות התורה ואנו אוסרים לו השחיטה עד שיבדקוהו אנו מחוייבים לבדקו בחנם, כמו שאנו חייבים לראות טרפות ובכורות ולבדקן ולדון בין איש לרעהו הכל בחנם אף על פי שיש בהם טורח רב (בכורות כ\"ט וברא\"ש שם), וילפינן בגמרא מקרא דכתיב ראה למדתי אתכם חוקים ומשפטים כאשר צוני ה', מה אני בחנם אף אתם בחנם, והרי מצות השחיטה בכלל החוקים והמשפטים. ולא אמרינן לא לשחוט ולא ליכול, כמו ראיית טריפות דלא אמרינן דלא ליכול. ואפילו נתינת הקבלה שאינו אלא תקנה או מנהג בעלמא, מכל מקום כיון שאין מניחים לשום שוחט לשחוט בלעדה אנו חייבים ליתנה בחנם לראויים לה שיוכלו לקיים מצות התורה. ולא דמי לעידי הגט שמותרים לטול שכר הליכה לראות אף שאי אפשר לו לגרש בלעדה, לפי שגם בגט חכם המסדר חייב הוא לסדר, שהסדור הוא למוד הוראה איך לגרש, והוא בכלל למדתי אתכם כו' כאשר צוני כו', אבל העדים אינם מלמדים ומורים כלום. אבל בנתינת קבלה אין צריך לומר שאסור לטול שכר בעד טורח הבדיקה אם הוא מומחה וראוי לשחוט שזהו בכלל למדתי אתכם כראיית בכור וכיוצא בהן, אלא אפילו העדות שמעיד עליו אינו דומה לעדות הגט אלא הוראה הוא שמורה לעם שמותר לאכול משחיטתו לפי שבדקו ומצאו מומחה, והרי זה כהתרת בכורות ממש וכשאר הוראה שמורה לעם האסור והמותר לעשות ולאכול.
וגם שכר החתימה אינו היתר כלל, שאף שאמרו רז\"ל שהדיין יכול ליטול שכר בעד חתימה על הפסק, היינו אם נוטל הפסק להיות בידו למשמרת לפי שאינו רוצה לכופו עכשיו לקיים הפסק שכך יפה לו, אבל אם נוטל לראיה לפני המנהיגים שיכופו לקיים הפסק חייבים הדיינים לחתום בחנם אם אינו שכר בטלה דמוכח כדלקמן, כמו שחייבים לטרוח ולכוף בעצמם לקיים הפסק אם יש לאל ידם בחרמות ונדוים ולצוות לשוטרים, שזהו עיקר מצות הדיינים כמו שכתוב שופטים ושוטרים כו'. וגם כל המצות חייב אדם לעשות בחנם כמו הזאה וקדוש בפרק ד' דבכורות והשבת אבידה ולהציל עשוק מיד עושקו אין לך מצוה רבה כזו שזהו עיקר מצות הדיין לכוף לקיימו כמ\"ש בטור חו\"מ סי' א', וכל טצדקי דמצי למיעבד מיחייבי בחנם. ולא דמי לשוטרים שלא צוהו הכתוב להיות שוטר אלא שוטרים תתן, אבל צוה להיות שופט שנאמר בצדק תשפוט, לכן צריך להיות בחנם, אם כן כל מה ששייך לשופט ולא לשוטר כגון לצוותם צריך להיות בחנם אפילו על ידי טורח. וחתימתו שעל הקבלה היא גם כן הוראה שמורה לעם שבעיר אחרת שאינם יודעים ואינם שומעים ממנו בעל פה אם מותר לאכול משחיטתו של זה, ואם היו שואלין ממנו איזה הוראה חייב להשיב להם במכתב בחנם והם ישלמו שכר הסופר והוא יחתום בחנם, שטורח החתימה אינו רב מטורח הלמוד בעל פה. ואם כן זה השוחט שבא להיות שוחט בעיר אחרת נעשה שלוחם וישאל בעדם אם מותר לאכול משחיטתו וחייב לחתום להם בחנם.
ואם עבר ונטל דינו כנוטל שכר לדון שדיניו בטלים אף אם דן דין אמת לאמתו, שקנסוהו לבטל מעשיו הואיל ועבר על מה אני בחנם אף אתם בחנם כמו שכתב הר\"ן בסוף פרק ב' דקדושין, ולא משום חשדא. וכן בהתרת בכורות אין שוחטין על פיו עד שיתיר חכם אחר כדלקמן סי' שי\"ב, והוא הדין הכא אין לאכול משחיטתו עד שיבדוק חכם אחר אם הוא מומחה, דלכולי עלמא לא אמרינן רוב מצויין אצל שחיטה מומחין הן היכא דאיתא קמן כדלעיל. אם לא שהוא שכר בטלה דמוכח, כגון שמניח כל עסקיו ואין לו עסק אחר רק לדון ולהורות, ונוטל שכר מבעלי דינין, הרי שכר הקבלות הוא כשכר הוראות, ואין בהם איסור דאורייתא משום מה אני בחנם כו' אלא מדרבנן משום חשדא. הילכך אין לפסול שחיטתו בדיעבד אם אין כאן חכם שיבדוק שנית בחנם, דהא בדיקה זו אינה מדאורייתא אלא מדרבנן לכתחלה, דהא רוב מצויין אצל שחיטה מומחין הן, וכיון שנבדק כבר אלא דחשדינן ליה לבודק שמא לא בדקו יפה הוי ליה ספיקא דרבנן ולקולא. אבל לכתחלה אין ליתן לו לשחוט, שאין עושין ספק דברי סופרים לכתחלה וכמ\"ש באו\"ח סי' י' עיין שם במגן אברהם ס\"ק י\"א. וכן אם נבדק אחר זמן ונמצא שאינו יודע אין לאסור שחיטתו למפרע כדין מי שלא נטל קבלה כדלקמן בהג\"ה, משום דחשדא זו שחשדינן ליה שנוטל שכר הוא מדרבנן, דמדאורייתא אוקי גברא אחזקתיה דכל ישראל בחזקת כשרות הם ואינם חשודים להעיד שקר ולהכשיל רבים בתורה ובנטילת שכר לא הורע חזקתו אלא מדרבנן כמ\"ש סי' י\"ח בשם הרמב\"ם, ואם כן מדאורייתא כשרה שחיטתו למפרע, ומדרבנן אין לאסור משום דהוי ספיקא דרבנן דשמא לא אירע לו כמו שיתבאר לקמן, וכהאי גוונא אשכחן בכללי ספק ספיקא דלקמן סי' ק\"י:", + "והנה מלשון הגהות מיימוניות בשם סמ\"ג והגהות אשר\"י בשם ר\"ת ודרכי משה וש\"ך ריש סי' כ\"ג מוכח בהדיא דאפילו לכתחלה אין צריך השוחט לידע כל חלוקי הדינים. ולפי זה מה שכתב השלחן ערוך אין צריך לידע כו' לא קאי אדלעיל דווקא אבל אם הוא לפנינו צריך לבדקו כו' דהיינו לבודקו להתיר לאכול משחיטתו לפי שעה, אלא אפילו השוחט עצמו אין צריך לידע כל חלוקי הדינים אלא שישאול כל מה שיסתפק לו. ואדרבא זה נכון יותר בדורותינו אלה שכל שוחט ישאל ספיקותיו מחכם המורה ולא יורה בעצמו מתוך ספרי שו\"ב שהן הלכתא בלא טעמא, ואסור להורות שום הלכה אם אינו יודע טעמה היטב, כמו שאמרו רז\"ל התנאים מבלי עולם שמורים הלכה מתוך משנתם, ובפרט ספרי בדיקות החדשים אשר בהם כמה וכמה דברים משובשים, ולפעמים נותנים גם כן טעם לפגם בהלכות הערוכות בתלמוד כידוע לכל חכם לב, על כן אם בדורות אלה לא ישים השוחט לבו לחזור כל חלוקי הדינים שבספרי הבודקים רק שיודע הלכות שחיטה דלקמן בהג\"ה דבר דבור על אופנו כראוי, וכן בהלכות בדיקות הריאה יהא יודע כל הדינים השכיחים ורגילים לבוא, ועל השאר יהיה מסתפק ושואל ולא יורה מעצמו תבוא עליו ברכה.
והתבואות שור כתב דהאידנא שכל הדינים סדורים לפניו ואינו זוכרם אנו רואים שאינו בקי במה שלמד ויוחלף לו כשר בפסול, וגדולה מזה מצאתי בספר בית הילל באחד שלא ידע הרמז על אורך הסכין והעבירוהו, ובוודאי הטעם הוא שכיון שהרמז מבואר בשחיטות והוא לא ידע אם כן אינו שוקד עליו ללמוד עכ\"ל התבואות שור. והפרי חדש חולק על הבית הילל דכיון שבקי בדינים אף שאינו בקי ברמזים אינו מעלה ומוריד. וטעמו ונמוקו עמו, דמה שכתב התבואות שור אינו שוקד על למודו, זה אינו, דהא חזינן שבקי בדינים מפני ששם לבו עליהם לזוכרם ועל הרמזים לא שם לבו כלל, ואם כן הוא הדין בחלוקי דינים שאינם מעיקרי הלכות שחיטה דלקמן בהג\"ה אם לא שם לבו עליהם לזוכרם מפני שיש בו דעת לשאול כל הספיקות אין עליו עון אשר חטא, רק שלא יאמר על האסור מותר כדלקמן. וכ\"מ סתימת לשון רמ\"א בדרכי משה ריש סי' כ\"ג וש\"ך שם דאף האידנא דינא הכי, דלא כתבואות שור:", + "מיהו היינו דווקא שאומר על האסור שמותר לעשות כן לכתחלה, דאז חיישינן דלמא אירע שעשה כן לכתחלה, אבל אם יודע שאסור לעשות כן לכתחלה אלא אומר שבדיעבד אם עשה כן כשר יש מקום לומר שאין לאסור שחיטתו בדיעבד, דכיון שיודע שאסור לעשות כן לכתחלה הרי הוא נזהר מעשות כן ברצונו, ואין לחוש אלא אם אירע שנעשה כן במקרה שלא ברצונו והתיר ולהא לא חיישינן, דחזקה על בן דעת שאין קלקולי שחיטה יוצאים מתחת ידו במקרה, אלא אם כן נתכוין לכך או שלא השגיח, דכל בן דעת משגיח בעת שחיטה כדלקמן סי' ב', וזה שיודע שאסור לכתחלה אין לחושדו שלא השגיח על זה כלל שהרי הוא בחזקת כשרות (עיין תבואות שור):", + "והפרי חדש השיג על הש\"ך וכתב דאפילו נמצא בשוק שרוב ישראל מצויים בו ואפילו כל בני השוק הדרים בו הם ישראל אלא שהעיר בכללה הם רובה נכרים ודרך הנכרים עוברת בשוק זה של ישראל אזלינן בתר רוב העיר ולא בתר רוב המצויים בשוק, דקיימא לן רוב וקרוב הלך אחר רוב אפילו בקורבה דמוכח כדלקמן סי' קכ\"ט סעיף י\"ח. ומה שכתב השלחן ערוך כאן להתיר במקום שרוב ישראל מצויים, היינו בשכונה המיוחדת לישראל שאין דרך הנכרים עוברת ומפסקת בתוכה, שאף על פי שאין דלתותיה ננעלות בלילה הרי זה כעיר בפני עצמה, ואף על פי שרוב העיר בכללה הם נכרים לא אזלינן בתר רוב העיר אלא בתר רוב השכונה, כיון שהיא כעיר בפני עצמה, הואיל ואין דרך הנכרים מפסקת ועוברת מהעיר לתוכה כדלקמן סי' קכ\"ט סעיף י\"א, אבל כשדרך הנכרים עוברת ומפסקת בתוכה אזלינן בתר רוב העיר הואיל ואין המיעוט מיוחד ומובדל מהרוב להיות כעיר בפני עצמה או מקום בפני עצמו כגון בית או חצר שאין דרך הרבים עוברת בתוכה.
אבל לשון הש\"ע לא משמע הכי, וכן משמע מסתימת לשון הרשב\"א והר\"ן וטור ושלחן ערוך ח\"מ סי' רנ\"ט כדעת הש\"ך, דאזלינן בתר רוב מצויין במקום שנמצא בו אף על פי שאינו מקום מיוחד ומובדל בפני עצמו, וכן פסק התבואות שור. ואף על גב דרוב וקרוב הלך אחר הרוב, הכא כיון דרוב המצויין במקום שנמצא בו הם ישראל הא איכא רוב וקרוב, שאף שרוב העיר נכרים כיון שאינן מצויין במקום הזה אינן עולים בחשבון להיות רוב נגד מיעוט ישראל המצויין, לפי שכל אותן שאין מצויין במקום זה כמאן דליתנהו דמי, ולא איכפת לן כלל במה [ששרוים] ודרים בעיר כיון שאינן מצויין במקום הזה והמצויים הם רוב ישראל. וכן ברוב נכרים מצויים. ולא אמרינן רוב וקרוב הלך אחר הרוב אלא כשאין ידוע רוב המצויים במקום שנמצא בו.
(או אפילו ידוע רוב המצויים אלא שהוא דבר שאי אפשר לתלותו בכל אחד ואחד מהמצויים שם כדי ש[נ]לך אחר רוב המצויים, כגון חלל שנמצא נופל בשדה ולא נודע מי הכהו ואין העיר הקרובה אל החלל מביאה עגלה ערופה, אלא אם כן יושבת בין ההרים שאין עוברי דרכים מצוים לעבור דרך שם, אבל כשאינה יושבת בין ההרים תלינן בעוברי דרכים שהם רובא דעלמא, ולא ביושבי העיר הקרובה אפילו נמצא סמוך לעיר במקום שבני העיר מצויים בו יותר מעוברי דרכים, ולא אזלינן בתר רוב המצויים, לפי שהוא דבר שאי אפשר לתלותו בכל אחד ואחד מהמצויים כדי ש[נ]לך אחר רוב המצויים שהרי רוב ישראלים אינם רוצחים, אלא דפריש חד מינייהו וקטיל ובעי למימר כל דפריש מרובא פריש, [ו]משום הכי אזלינן בתר רובא דעלמא ולא בתר רוב המצויים כאן, כיון שהמצויים כאן אין כולם ולא רובם רוצחים אלא דפריש חד מינייהו וקטיל וכל דפריש מרובא פריש, ורוב המצויים כאן הם מיעוטא דעלמא ומה לנו במצויים כאן שאינם רוצחים, שאנו על הרוצח באנו לידע מי הוא ואיזהו, וכיון שרוב המצויים כאן בודאי אינן רוצחים לא אזלינן בתר רוב המצויים אלא בתר רובא דעלמא.
וכן גנבים שפתחו חבית של יין בשכונה של ישראל שאם רוב העיר נכרים ודרך הנכרים מפסקת ועוברת בשכונה זו היין אסור כדלקמן סי' קכ\"ט סעיף י\"א, משום דאזלינן בתר רוב העיר ולא בתר רוב השכונה אף על פי שרוב המצויים בה הם ישראל, הואיל ורוב המצויים בה אינם גנבים אלא דפריש חד מינייהו וגנב משום הכי אזלינן בתר רוב העיר משום דכל דפריש מרובא פריש, אלא אם כן ידוע שרוב גנבי העיר הן ישראל. וכן בנגנבו גדייו ותרנגוליו דהכא אזלינן בתר רוב גנבי העיר (כמ\"ש רמ\"א. וכ\"כ פמ\"ג) בשם הש\"ך) ולא בתר רוב המצויים במקום שנמצאו, כיון שרוב המצויים אינם גנבים. ואפילו בנאבדו לא אזלינן בתר רוב המצויים במקום שנמצאו אלא כשמכירם שהם שלו, אבל המוצא בשר שאינו שלו במקום שרוב ישראל מצויים אזלינן בתר רוב המוכרים בשר שבעיר כדלקמן סי' ס\"ג, ואם הם נכרים אסור דכיון שרוב הבשר שבעיר הוא של נכרים כל דפריש מרובא פריש ואפילו רוב העיר ישראל, כמו שכתב הרשב\"א בתורת הבית הארוך דף קכ\"א ע\"ב, וכן כתב הדרישה. ולא התיר השלחן ערוך כאן במקום שרוב ישראלים מצויים אף על פי שרוב הבשר שבעיר של נכרים, אלא במכירם שהם שלו, דלא שייך למימר כל דפריש מרובא פריש, אלא דאיכא למיחש שמא מצאם נכרי ושחטן וממנו נפלו, וכיון שרוב ישראל מצויים במקום שנמצאו לא חיישינן להכי:", + "והיינו לדינא דגמרא, אבל האידנא שנהגו לפסול כל שהייה אפילו במשהו חיישינן שמא נתנבלו ולא נשחטו רוב סימנים אף בלא שום הוכחה כדלקמן סי' ב', כגון שיודע שלא הושלכה שם בכוונה אלא שנפלה שם מישראל העובר שם (עיין בבכור שור), או שראינו אחד דשחט גדי לעצמו והניחו והלך לו ולא אמר כלום. ואין להתיר אלא במקום שאין אדם עשוי להטיל נבלתו שם אלא לפנותה משם, והיינו בגדי שיכול השוחט לבדו לפנותה משם לאשפה, אבל בבהמה גדולה אסורה:", + "אבל לשיטת התוס' וסמ\"ג וסייעתם אין מוסרים לקטן לשחוט לכתחלה אפילו יודע הלכות שחיטה ויודע לאמן ידיו וגדול עומד על גביו, כמו שאין מוסרים לחרש ושוטה לפי שאין בהם דעת וחיישינן שמא יקלקלו ולאו אדעתיה דעומד על גביו. ואם אין יודע לאמן ידיו אף על פי שיודע הלכות שחיטה אסור אפילו בדיעבד לאכול משחיטתו אף על פי שגדול עומד על גביו, דכיון שאינו יודע לאמן ידיו חיישינן אפילו בדיעבד שמא שהה או דרס ולאו אדעתיה דעומד על גביו, מה שאין כן בחרש שוטה וקטן היודעים לאמן את ידיהם לא חיישינן בדיעבד דילמא לאו אדעתיה דעומד על גביו כדלעיל (ב\"ח). ויש לחוש לדבריהם אפילו לענין דיעבד להחמיר בשל תורה (ב\"ח שמלה חדשה וכן פסק ש\"ך [בספר] הארוך).
וכל היכא דסגי בגדול עומד על גביו סגי אפילו [באחד] אם הבהמה שלו או שנמסרה בידו לשחוט, שאף על פי שאינו יודע לשחוט בעצמו הרי היה בידו להוליכה אצל מומחה, ומשום הכי נאמן לומר שהחרש שוטה וקטן שחטוהו כראוי. אבל אם נמסר להחרש שוטה וקטן אין עד אחד נאמן במה שאין בידו ואתחזק אסורא:", + "מומחה. הא דלא כתב גבי מדבר ואינו שומע אם הוא מומחה, משום דהכא אשמועינן דשוחט אפילו לכתחלה וצ\"ל אם הוא מומחה, דלכתחלה לא סמכינן ארוב מצויים אצל שחיטה מומחין הן כדלעיל, אבל בדיעבד אי ליתא קמן למיבדקיה אמרינן רוב מצויין אצל שחיטה מומחין הן, בין בחרש המדבר ואינו שומע בין באלם השומע ואינו מדבר שהרי הם כפקחים לכל דבריהם. ואי איתא קמן בודקים אותו על ידי כתב (ש\"ך). ומכל מקום בדליתא קמן אין להכשיר שחיטתו אפילו בדיעבד אלא בידוע שדעתו נכונה וצלולה ולא נטרפה מחמת האלמות או החרשות, כמ\"ש באה\"ע סי' קכ\"א ובחו\"מ סי' רל\"ה שבודקים אותו לגיטין ולמשאות ולמתנות אם לא נטרפה דעתו. וכן מי שיודעים בו שהיה מומחה ויודע הלכות שחיטה ואחר כך נעשה חרש או אלם, אף על פי שאין צריך לבודקו אם יודע הלכות שחיטה אף על גב דאיתא קמן, מכל מקום צריך לבדקו אם לא נטרפה דעתו. אבל אם אין ידוע אם היה מומחה ואיתא קמן למיבדקיה אם יודע הלכות שחיטה, אין לך בדיקה גדולה מזו (תבואות שור):", + "דאיסורא. כן כתב ב\"י ב[שם] תשובת הרשב\"א. אבל בפסקי מהרא\"י סי' רכ\"ו כתב דדוקא היכא דלא אתכחש בעדים אמרינן דשויא אנפשיה חתיכה דאיסורא ולא מהני חזרתו שחוזר בו עתה, אבל לא היכא דאתכחש בעדים. וכתב במשנה למלך בפ\"ט מהלכות אישות דהרשב\"א לא פליג אמהרא\"י אלא מיירי כשעומד בדבורו ואינו חוזר בו, אבל כשחוזר בו אף שאינו נותן שום אמתלא לדבריו הראשונים מודה הרשב\"א למהרא\"י דחזרתו חזרה כיון דאיכא עדים דמסייעי ליה. ובפ\"ג מהלכות יבום סתר דברי עצמו וכתב דלא מהני חזרה להרשב\"א. ולענין הלכה, בשל תורה הלך אחר המחמיר ובשל דבריהם הלך אחר המיקל.
ואי בהא דשויא אנפשיה חתיכה דאיסורא הוא חב לאחרים, אף אם עומד בדבורו אינו נאמן לכולי עלמא במקום עדים, כגון אשת כהן שנשבית ואמרה טמאה אני והעדים מעידים שטהורה היא אינה נאמנת לאוסרה על בעלה כמ\"ש רמ\"א באה\"ע סי' ז' ס\"ה בהג\"ה.
וה[כנסת] הגדולה סבירא ליה דטעמא דאמרינן דשויא אנפשיה חתיכה דאיסורא הוא משום דאדם יכול לאסור על עצמו דברים המותרים אף על פי שאינו מתפיסן בדבר הנדור, לפי שהוא על עצמו כמו בית דין שיכולים לאסור דברים המותרים כפי ראות עיניהם לצורך שעה, וכדלקמן סימן ר\"ה, ומשום הכי לא מהני הכא חזרה. ומיהו בהא מילתא דאדם יכול לאסור על עצמו נמי איכא פלוגתא לקמן סי' ר\"ה, ונקטינן בדאורייתא לחומרא ובדרבנן לקולא. עיין מ\"ש לקמן סעיף י\"ד שדעת מהרי\"ק וש\"ע שם כמ\"ש בשם כנסת הגדולה:", + "לאו כלום הוא. פירוש ואין לפסול השוחט, וגם אותה שחיטה עצמה מותרת לכל ישראל, אבל לא להעד דשוי אנפשיה חתיכה דאיסורא. ואף על גב דעד אחד נאמן באיסורין אפילו לאסור היכא דלא אתחזק התירא, כגון חתיכה ספק של חלב ספק של שומן לומר שהוא של חלב, ואין הבעלים יכולים לומר לו איני מאמינך כמו שיכולים לומר היכא דאתחזק היתירא כדלקמן סימן קכ\"ז, וכל שכן הכא דאתחזק איסורא דבהמה בחייה בחזקת איסור עומדת עד שיודע לך במה נשחטה, דעד אחד נאמן לומר שלא נשחטה כהוגן להעמידה בחזקת איסורא. מכל מקום כיון שהשוחט מכחישו, עד אחד בהכחשה לאו כלום ה[ו]א, וכאילו אין כאן עדות כלל לא העד ולא השוחט המכחישו, והרי זה כאלו שחט והלך לו ולא אמר כלום לא הוא להיתר ולא העד לאיסור, שהיא בחזקת היתר משנשחטה, משום דאמרינן רוב מצויין אצל שחיטה מומחין הן, וחזקה על בן דעת שאין קלקולי שחיטה יוצאים מתחת ידו, וכההיא דאבדו לו גדייו ותרנגוליו ומצאן שחוטים דלעיל סעיף ד'. ואף אם תמצי לומר דעד אחד בהכחשה הוי ליה חד לגבי חד וספיקא דאורייתא לחומרא, ועוד דהעמד בהמה בחזקת איסורא. מכל מקום כיון שהתורה האמינה את השוחט (להוציאה מחזקתה הואיל ובידו לתקן האיסור לשחוט כראוי כדלעיל) כב' עדים, ואין דבריו של אחד במקום ב'. כדאשכחן גבי עדות אשה שעד אחד נאמן לומר שמת בעלה להתירה להנשא, ואם לאחר שהתירוה בא עד אחד לומר שלא מת לא תצא מהתירה הראשון, לפי שכל מקום שהאמינה תורה עד אחד הרי כאן שנים ואין דבריו של אחד במקום שנים כמ\"ש באה\"ע סי' י\"ז. וכן גבי סוטה שקינא לה [בעלה] ונסתרה שעד אחד נאמן לומר שנטמאה ואינה שותה, ואם אחר שהעיד בא עד אחד והכחישו אינו נאמן ואינה שותה. אלא אם כן באו להעיד בבית דין בבת אחת אבל לא בזה אחר זה, משום שכיון שהאמינה תורה לעד אחד לומר שנטמאה הרי כאן שנים ואין דבריו של אחד במקום שנים, כמ\"ש באה\"ע סי' ק[ע]\"ח. וכאן בשחיטה אפילו באו בבת אחת השוחט נאמן כשנים, שהרי התורה האמינה לכל שוחט על השחיטה הואיל והוא בידו, ולא הצריכתו לבא לבית דין להעיד כמו שהצריכה בסוטה שאין משקין אותה אלא בבית דין הגדול שבירושלים, וכן בעדות אשה שאינה נישאת על פי עד אחד אלא בהתרת בית דין כמו שכתוב באה\"ע סי' י\"ז. כן דעת מהרי\"ק ושלחן ערוך.
אבל רש\"ל וב\"ח חולקים על זה ופסקו כמ\"ש בנימוקי יוסף בשם הריטב\"א, דלא אמרינן כל מקום שהאמינה תורה עד אחד הרי כאן שנים אלא בדבר שצריך שנים מן התורה, כגון עדות אשה שמת בעלה ועדות סוטה שנטמאה, שהדין היה נותן להצריך ב' עדים, שאין דבר שבערוה פחות משנים, דילפינן דבר דבר מממון, שנאמר בדבר שבממון על פי שנים עדים או שלשה עדים יקום דבר, ולהלן הוא אומר כי מצא בה ערות דבר, אלא שהקילה התורה בעדות אשה משום דהיא מילתא דעבידא לגלויי ואשה דייקא ומינסבא כמ\"ש באה\"ע סי' י\"ז, וכן החמירה בסוטה משום דרגלים לדבר הואיל וקינא לה ונסתרה, אם כן מצינו שהאמינה התורה [משום הטעמים הללו] עד אחד כב', שהיה הדין נותן להצריכם משום שאין דבר שבערוה פחות משנים לולי טעמים הללו. ולפיכך כשבא אחר כך עד אחד להכחישו אמרינן שאין דבריו של אחד במקום שנים, שהשני אחד הוא, והראשון האמינתו התורה כשנים שהיה הדין נותן להצריכם, מה שאין כן בשני המכחישו שלא מצינו שהאמינתו התורה כשנים. אלא כשבאו בבת אחת ומכחישין זה את זה עד אחד בהכחשה לאו כלום הוא וכאלו אין כאן עדות כלל. ואף אם תמצי לומר שיש כאן עדות אלא שהיא מוכחשת, מכל מקום יש לומר שלא האמינתו תורה כשנים אלא בעדות שאינה מוכחשת ולא במוכחשת. אבל בשחיטה ושאר איסור והיתר שעד אחד נאמן בהו מן התורה, בין לאיסור היכא דלא אתחזק התירא, בין להיתר אפילו היכא דאתחזק איסורא אלא שהיה בידו לתקנו כגון שחיטה וכיוצא בה, לא מצינו שהאמינתו כב' כלל, אלא שגם אחד נאמן בכל כיוצא בזה, ולא שייך כאן לומר אין דבריו של אחד במקום ב' אפילו באו בזה אחר זה, שהראשון הוא אחד כמו הב', שניהם שוין בנאמנותם, שכמו שהאחד שהוא השוחט האמינתו התורה להתיר אף על גב דאתחזק איסורא הואיל והיה בידו לתקן, גם הב' האמינתו לאסור היכא דלא אתחזק התירא אף על גב דאין בידו, ושניהם אין נאמנים אלא בנאמנות עד אחד שהוא נאמן באיסורין במקום שהאמינתו התורה, ולא הצריכה ב' עדים אלא לקיים דבר, בין דבר שבערוה בין דבר שבממון, וכן כל דבר מהדברים הצריכים שני עדים, מה שאין כן באיסורין שהאמינה תורה לכל אחד ואחד מישראל על הפרשת תרומה ועל השחיטה וניקור הגיד והחלב, שנאמר וזבחת מבקרך וגו', כדפרש\"י בפרק קמא דחולין ובפרק קמא דגיטין, הלכך הוי ליה חד לגבי חד והעמד בהמה בחזקת איסורא, ואסור לכל ישראל לאכול משחיטה זו.
ולענין הלכה, בשל תורה הלך אחר המחמיר. והיכא דאתחזק התירא אלא שעד אחד נאמן לאסרו מפני שהבעלים שותקין (או מפני שהיה בידו) כדלקמן סי' קכ\"ז, אם עד אחד מכחישו, באנו למחלוקת זו דמהרי\"ק ורש\"ל כדלקמן שם. וכן היכא דלא אתחזק לא התירא ולא איסורא וב' עדים מכחישים זה את זה. אלא דלמהרי\"ק יש לחלק בכל זה בין בבת אחת לבזה אחר זה כדלקמן שם, מה שאינו כן בשחיטה שהתורה מסרתה ביד השוחט להתיר והאמינתו עליה כדלעיל.
ומכל מקום אפילו למהרי\"ק וסייעתו אין להקל אלא בחד לגבי חד, אבל בתרי לגבי תרי אין להקל ולומר דהוה ליה כאלו אין כאן עדות כלל שהיא בחזקת היתר משנשחטה, לפי שכיון שב' עדים מעידים לאיסור החמירו חכמים שלא להעמיד הדבר בחזקתו להתירו, דקיימא לן תרי ותרי הוי ספיקא מדרבנן ולא מוקמינן אחזקתיה. ונפקא מינה לדינא אף לרש\"ל וסייעתו לענין בדיקת הריאה, שאם הבודק ואחר עמו אומרים שהיתה נקיה וב' מעידים שהיתה בה סרכא המטרפת (בודאי) דלא מוקמינן לה בחזקת היתר (כנסת הגדולה).
ומכל מקום אין לפסול הבודק בתרי לגבי תרי מלבד הבודק, משום דאוקי גברא אחזקתיה (כנסת הגדולה בשם רשד\"ם). והוא הדין בשוחט שאין לפוסלו בתרי לגבי תרי מלבדו, דלענין פיסולא דגברא אין לחלק בין שחיטה לבדיקה, דמה לי איסור טריפות או איסור נבלות (וטעמא דמילתא בתרווייהו משום שאין לפסול השוחט או הבודק משום שהתיר, יותר מכת העדים שהסכימה עמו להתיר והעידה כמוהו, וכמו שאין פוסלין כת זו מלהעיד עדות אחרת), [כדקיי\"ל] ב' כתי עדים המכחישים זו את זו זו באה בפני עצמה ומעידה וזו באה בפני עצמה ומעידה, ואפילו להוציא ממון מחזקתו. אף על גב דחזקת ממון אלימא טפי, דבתרי ותרי לגבי ממונא הוה ליה כספיקא דאורייתא, דמדאורייתא לא מוקמינן גברא אחזקתיה להוציא ממון, כגון ב' שהעידו על אחד שהוא פסול לעדות מפני שעבר עבירה של תורה ושנים מכחישין אות[ן], אין מוציאין ממון על פי עדות של זה כמ[ו] שכתוב בחו\"מ סימן ל\"ד. ואפילו הכי מוציאין ממנו ממון על פי עדות שני כתי עדים המכחישות זו את זו, אף על פי שלדברי כת זו כת השניה פסולה, מכל מקום לעדות אחרת מעמידין כל אחת בחזקת כשרותה אפילו להוציא ממון מחזקתו (עיין ר\"ן פרק ב' דכתובות), וכל שכן להעיד באיסור והיתר, כך אין לפסול השוחט ובודק זה שגם הוא בכלל כת המעידה כמוהו יחשב וכשר לעדות [אחרת]. הילכך אין לפוסלו ולהעבירו כלל מלהיות שוחט ובודק עוד:", + "דבכהאי גוונא ממש כתב הרא\"ש והר\"ן בפ\"ד דכתובות דמי שאמר בבית דין על העדים שחתמו שקר פעם אחת שוב אין עדותן מועלת לו לעולם כיון שהודה בעצמו שהם עדים פסולים שחתמו שקר פעם אחת, ולא אמרינן שאינן מוחלטין לפסול עולמית בשביל כך כמו שכתב מהרי\"ק.
והתבואות שור כתב דמהרי\"ק מודה לענין העד בעצמו העומד בדבורו ואינו חוזר בו, שכיון שיודע האמת ששחט שלא כהוגן איך יאכל משחיטת הרשע שידוע לו שאינו נאמן עד שיעשה תשובה המוטלת עליו, אלא מהרי\"ק מיירי שאם העד ירצה לאכול משחיטתו אין צריך למחות בידו, כמו שצריך למחות בכל היכא דאמרינן דשויא אנפשיה חתיכה דאיסורא, דתו לא מצי למיהדר ביה כי אם באמתלא מקובלת, דהכא לא שויא אנפשיה חתיכה דאיסורא כיון שאינו מוחלט לפסול עולמית, שהדבר תלוי במחשבתו אם להרע אם להטיב (והשתא אתי שפיר דלא דמי למי שהודה על העדים שהם פסולים, משום דבדיני ממונות הודאת בעל דין כמאה עדים ואינו יכול לחזור בו לעולם, מה שאין כן באיסור והיתר שאינו נאמן אפילו על עצמו כב' עדים, אלא שאינו יכול לחזור בו (ו)מהא דשויא אנפשיה חתיכא דאיסורא, משום שאדם יכול לאסור על עצמו דברים המותרים כמ[ו] שכתבתי לעיל בשם כנסת הגדולה, והלכך הכא שהדבר תלוי במחשבת השוחט במכאן ולהבא לא פסלו ואסרו על עצמו כלל בדבורו זה שאמר ששחט שלא כהוגן), אבל בדיני ממונות אדם יכול לפסול על עצמו אפילו עדים כשרים כמו שכתבו הפוסקים גבי בטול מודעות, משום דהודאת בעל דין כמאה עדים ואינו יכול לחזור בו, מה שאין כן באיסורים, כמו שכתב רשב\"א פ\"ד דגיטין הובא בב\"י אה\"ע סי' קל\"ד:" + ], + [ + "והא דאיכא מאן דאמר דקטן פחות מבן שש דינו כקוף לענין נטילת ידים כמ\"ש רמ\"א באו\"ח סי' קנ\"ט, היינו משום דלענין נטילת ידים בעינן כוונת נותן, וקטן בציר מבר שית אין לו כוונה והוי ליה כקוף בעלמא, אבל השחיטה אינה צריכה כוונה כדלקמן סי' ג', כן כתב הפרי חדש בקונטרס אחרון (וזהו לפי דעת רש\"ל ודמשק אליעזר). אבל לפי דעת הב\"י והאחרונים באו\"ח שם דלנטילת ידים לא בעינן כוונת נותן כלל אלא כח נותן וכוונת נוטל, ופיסול הקוף ליתן לידים הוא משום דלא חשיב כח גברא, וקטן פחות מבן שש דאיכא מאן דאמר דדינו כקוף היינו משום דלא חשיב כח גברא כמו שכתב מרדכי הארוך בשם רש\"י, אם כן הוא הדין לשחיטה כמו שכתב הבית הילל, וכן משמע במג\"א שם. וצ\"ע שלא העירו האחרונים בזה:", + "ולא חיישינן שמא אירע לו איזה קלקול בשחיטה, כגון שהייה או דרסה או שלא שחט רוב הסימנין, והוא אינו נאמן לומר ששחט יפה שהרי הוא אוכל נבלות לתיאבון, משום דחזקה על בן דעת שאין קלקולים יוצאים מתחת ידו במקרה, אלא אם כן נתכוין לכך או שלא השגיח, דכל בן דעת משגיח הוא בשעת שחיטה. ואף על פי שלענין שחיטת רוב [ה]סימנים לא אמרינן חזקה זו, ואם לא בדק בסימנים אחר שחיטה הרי זה נבלה, משום דמעמידים הבהמה בחזקת שאינה זבוחה ולא נחתכו הסימנים כדלקמן סי' כ\"ה, מכל מקום כיון שהוא משגיח בשעת שחיטה הרי הוא בודק ורואה בשעת שחיטה אם נשחטו רוב הסימנים, ואם רואה שלא שחט רוב הסימנים חוזר הוא קודם שיעור שהייה ושוחט וגומר את שחיטתו, דאינו מניח את הכשר ואוכל את האיסור במקום שאינו טורח. והיינו כשאי אפשר עכשיו לבדוק בסימנים כגון שנחתך הראש, אבל בדאפשר לבדוק לא סמכינן עליו ובדקינן, וכן בבדיקת הסכין אחר שחיטה כדלקמן (רשב\"א). ואפילו לדידן דלית לן שיעורא בשהייה ואפילו שהייה במשהו אסורה, מכל מקום אינה אלא מדרבנן משום ואל תטוש תורת אמך שלא לשנות מנהג אבותינו כדלקמן סי' כ\"ג (תבואות שור), פירוש וספיקא דרבנן לקולא. ועוד דלא שביק התירא דאורייתא ואכיל איסורא דאורייתא, דכל מה דמצי למעבד בהתירא פורתא עביד במקום שאינו טורח כדפרש\"י והתוס' דף [ד'] ע\"ב. אבל בישראל מעליא לא שייך האי טעמא, שהרי מיד שהגביה ידו מלשחוט קודם גמר שחיטה הרי הוא מסלק ידיו לגמרי ואינו גומר עוד שחיטתו לפי מנהגינו כדלקמן (סוף) סי' כ\"ג. והא לא אמרינן דחזקה שלא הגביה ידו מלשחוט קודם גמר שחיטה, שהרי מעמידים הבהמה בחזקת שאינה זבוחה:", + "וכל זה כשלא בדק סכין ונתן לו, אבל אם בדק סכין ונתן לו דעת הב\"י שאין צריך לחזור ולבודקה אחר שחיטה, דמוקמינן לה אחזקתה כדלקמן סימן י\"ח. אבל דעת הט\"ז ופרי חדש והש\"ך כמ\"ש לעיל בשם הרשב\"א דצריך לחזור ולבודקה אחר שחיטה לכתחלה בדאפשר, משום דלא מוקמינן לה אחזקתה אלא כשנאבדה ולא בדאפשר לבדקה כדלקמן שם.
ואין לסמוך בזה על בדיקת המומר, שהרי אף אם ימצאנה פגומה לא יאסור שחיטתו מתאותו לאכול בשר. ואף אם לא יאכל ממנה, מכל מקום לא יחוש לבדוק. ואף אם יבדקנה וימצאנה פגומה, ישתוק ולא יאמר כלום כדי להפריש אחרים מאיסור שהוא נוהג בו היתר. דדוקא בדאיכא התירא ואיסורא לא שביק התירא ואכל איסורא ולא בדאיכא איסורא לחודיה, ובודאי לא יחוש על אחרים יותר מעל עצמו. ולא אמרו שחשוד על הדבר נאמן להעיד על אחרים כדלקמן סי' קי\"ט, אלא כשמעיד, משום דמה לו לשקר, אבל לא לסמוך עליו להתיר מחמת שהוא שותק ואינו חושש להפריש מאיסורא כמו שסומכין בזה על סתם ישראל כדלעיל סי' א', כי על חייו לא חס על חיי אחרים לא כל שכן. ובלא בדיקת סכין תחלה אף שמעיד וא[ו]מר שביפה שחט אינו נאמן אף שלא יאכל ממנה, דכיון דמטרח לא טרח לתקנה אם היא פגומה חיישינן דמשום הכי משקר לומר שהיא יפה, כיון שקבל עליו לשחוט והוא אינו רוצה לטרוח ולתקנה:", + "והר\"ן כתב דחיישינן שמא יחשבו הרואים שסומכים על בדיקת המומר וימסרו לו ולא יבדקו אחריו. וכתב הב\"ח ולפי זה אפילו בדק הסכין בינו לבין עצמו לא יתננה לו בפני הרואים אלא אם כן יחזור ויבדקנו בפניהם, או שיאמר בפניהם בדקתי סכין זו (ש\"ך), כדי שלא ליתן מקום לטעות לפני הרואים שנותנים לו סכין בלא בדיקה, דחיישינן שמא לא יחקרו ולא ידעו שבדקוהו כבר, כמו דחיישינן שמא לא יחקרו ולא ידעו שבדקוהו לבסוף לפי דעת הר\"ן:", + "משחיטתו. הש\"ך ופרי חדש השיגו על זה והוכיחו דאפילו בפעם אחת אסור לאכול משחיטתו עד שיעשה תשובה הראויה לו כדלקמן סי' קי\"ט, ואין לו התנצלות לומר שוגג הייתי כמו שכתב הרשב\"א בתשובה, הובא בב\"י וש\"ע סי' קי\"ט סי\"[ז]. וביאר שם הטעם שהרי זה פושע שאינו זהיר לבדוק יפה, או שאינו חושש למיעוט הקפדתו (עיין ב\"י סי' קי\"ט) בין היתר לאיסור (פירוש דחיישינן דמשום הכי אינו זהיר לבדוק יפה אף שאינו טורח רב מטורח ההליכה דלעיל אלא למיעוט הקפדתו, אם לא ראינוהו דואג על מה שאירע לו כדלקמן), שאילו בדק יפה לא יצאה טריפה מתחת ידו, מאחר שדיני הלכות טריפות ידועים לו. ועוד שמצוי הוא לשקר ולומר שוגג הייתי ולעולם יאמר כן ולא יטרח כלל לבדוק יפה אף על פי שהוא טורח קל ומועט, כיון שהקפדתו בין איסור להיתר גם כן מועטת. לכך אין סומכין עליו כלל למנותו עוד [ל]טבח. ולא עוד אלא שצריך לדקדק אחריו אם ראוי לסמוך עליו אף בקבלת דברי חברות, שאם ראינוהו דואג ומתאנח על מה שאירע לו (דאז נודע לנו שמכשול הוא שאירע לו בפשיעתו ולא ברצונו למיעוט הקפדתו בין היתר לאיסור) מקבלין אותו, אבל אם כדי שלא יעבירוהו מאומנתו צריך לחוש בכך הרבה, והכל לפי מה שהוא אדם. והבא לקבל דברי חברות צריך לקבל בפני ג' חברים כדתניא בסוף פ\"ד דבכורות עכ\"ל הרשב\"א.
ופירש בתשובת מהרי\"ט חלק יורה דעה סי' ט\"ו דרוצה לומר הכל לפי מה שהוא אדם, אם רמאי הוא ואנחתו על האיסור אינה אלא מיראתו פן יעבירוהו, או אם צדיק ותמים הוא, והוא שדואג ומתאנח תיכף ומיד שנודע לו, שנראה לעין שעל המכשול שיצא מתחת ידו הוא דואג ומתאנח אם אינו מוחזק ברמאי. אבל אם לאחר כך הוא דואג ומתאנח ודאי איכא למיחש לאיערומי, כדאמרינן בפרק זה בורר ההוא טבחא דנפיק טריפתא מתחת ידיה, פסליה רב נחמן ואעבריה, אזל רבי מזייה וטופריה (הגדיל שעריו וצפרניו לנוול עצמו לעשות תשובה), סבר רב נחמן לאכשוריה, אמר ליה רבא דילמא איערומי קא מערים, אלא מאי תקנתא, כדאמר רב אידי בר אבין החשוד על הטרפה אין לו תקנה עד שילך למקום שאין מכירין אותו (דתשובה דהתם לאו איערומי הוא) ויחזיר אבידה בדבר חשוב (אם ימצא אבידת חבירו דכיון שמחזיר אבידה הוא ודאי הדר ביה מחמדת ממון), או שיוציא טרפה מתחת ידו בדבר חשוב משלו, פירוש ששחט לעצמו, דלמכור לאחרים אי אפשר, שהרי הלך לשם לעשות תשובה ואיך יעבור על גזירת בית דין שהעבירוהו מלהיות טבח עוד (נימוקי יוסף), אבל מלשחוט לעצמו אין ב\"ד מונעין אותו שכל אדם נאמן לעצמו (כמ\"ש לקמן סוף סי' ס\"ו סי\"ח). אבל במקום שמכירים אותו אין שום תשובה מועלת להכשירו לעדות ולהיות טבח, ואפילו עינה נפשו בצומות הרבה וביזה עצמו במלקיות ברבים, אפשר שהיא תשובה של רמאות כדי שישמעו בו הב\"ד ויחזירוהו לאומנתו (רא\"ש בתשובה כלל נ\"ח דלא כים של שלמה דאשתמיטתיה תשובה זו). ואין חלוק בכל זה בין הטבח השוחט לעצמו ומוכר לאחרים ובין טבח הממונה לשחוט לאחרים, שגם בו יש לחוש להערמה זו כדי שלא יעבירוהו או כדי שיחזרוהו לאומנתו (רמ\"א בח\"מ סי' ל\"ד עיין שם בדרכי משה דלא כב\"י שם לפי דעת הרמב\"ם).
והא דאמר רב אידי בר אבין החשוד על הטרפה אין לו תקנה עד שילך למקום שאין מכירין כו' ולא הזכיר תקנה דדואג ומתאנח על מה שאירע לו, היינו משום דמיירי בחשוד למכור טרפה בחזקת כשרה במזיד, ודואג ומתאנח על מה שאירע לו לא שייך אלא כשאירע לו מכשול שלא במתכוין אלא בפשיעתו שלא דקדק ובדק יפה, כדאיתא סוף פרק ב' דבבא קמא שהפושע אינו לא שוגג ולא מזיד, ותיכף ומיד שנודע לו על המכשול שיצא מתחת ידו הוא דואג ומתאנח על כך והרי זה תשובה מעולה שמחשבתו ניכרת מתוך מעשיו שמתחרט על העבר, וזה עיקר תשובה המועלת להכשירו כשיודעים בו שנחם על רעתו כמו שכתב הרמב\"ם בפרק י\"ב מהלכות עדות, משום דבוודאי לא יוסיף עוד לפשוע בזה וידקדק לבדוק עוד יפה יפה מכאן ולהלאה כאשר מקבל עליו בפני ג' חברים, מה שאין כן כשמתחלה עשה כן במזיד ומתכוין אלא שאחר כך הוא דואג ומתאנח חיישינן להערמה, ואין סומכין על קבלתו דברי חברות.
ואפילו לא יצאה טרפה ממש מתחת ידו במזיד, אלא שנראה בו קלות בבדיקתו שאינו בודק יפה ונראה לעין שהוא דרך קלות שמקיל בבדיקה, ולא שאירע לו מכשול שלא בדק יפה בפשיעתו שלא ברצונו, אלא שאינו חושש לבדוק יפה בשאט נפש, אין קבלת דברי חברות מועלת לו, כמו שכתב הרשב\"א בתשובה שנשאל בשני שוחטי העיר שנתן אחד מהם סכינו לחבירו לבדוק לו ובדקו ב' פעמים מן הי\"ב פעמים הצריכים לבדוק הסכין ונתנו לו והלך לשחוט בו ולא בדקו בעצמו ובא אחר ונטל הסכין ובדקו קודם ששחט בו השוחט ומצאו פגום היוכל זה השוחט להתנצל שהיה בדעתו לבדקו קודם שישחוט, והשיב באמת כך נראים הדברים שזה מיקל בבדיקת הסכין, כי בוודאי כשנתן הסכין לחבירו לבדקו לו לא לבדקו לחצאין נתנו לו אלא לבדקו כדינו וכשראה שבדקו שלא כדינו וקבלו מידו והלך לשחוט מעשיו מוכיחים עליו שהיה די לו בבדיקות הללו ומיקל בבדיקות הוא, ולפיכך מעבירין אותו, כדאמרינן גבי טבחא דלא סר סכינא קמי חכם דהיכא שלא נמצאת יפה מעבירין אותו, ואפילו בפעם הראשונה משמע, ואמרינן נמי בטבח שנמצא אחריו חלב והלכתא להלקותו בכזית ולהעבירו בכשעורה, ומשמע אפילו בפעם הא'. ומיהו אם נראה בעיניכם שהיה כעין שגגה ושהוא אדם כשר מחזירין אותו, ובלבד בקבלת דברי חברות דהיינו שיקבל עליו בפני ג' חכמים והכשרים שבעיר שלא ישוב עוד לדברים אלו אלא שיבדוק בדיקה יפה, אבל אם יראה בעיניכם שהוא כמיקל ופושע ראוי שלא להחזירו אף בקבלת דברי חברות עכ\"ל. ולא הזכיר כאן תקנתא דדואג ומתאנח, מאחר שהיה נראה לעין מתחלה שהוא מיקל ופושע דרך קלות, ואם כן אף שאחר כך דואג ומתאנח איכא למימר איערומי קא מערים כדי שלא יעבירוהו או כדי שיחזירוהו לאומנתו.
ומיהו היינו דווקא כמעשה שהיה שנתנו לחבירו לבדקו לו וראה שלא בדקו כהלכה ולא חזר ובדקו בעצמו, שנראה לעין שהוא מיקל בבדיקת הסכין, אלא אם כן ידוע שהוא אדם כשר ושהיה כעין שגגה, אבל מי שנמצאת סכינו פגומה אחר בדיקת עצמו ולא נראה לעין שהיה מיקל בבדיקת הסכין ולא בדקו יפה דרך קלות, אלא שאירע לו מכשול שלא בדקו יפה, אף על פי שנקרא פושע על שפשע ולא נזהר לבדקו יפה, מכל מקום כיון שלא עשה כן במזיד דרך קלות להקל בבדיקה בשאט נפש מועלת לו קבלת דברי חברות, אם ראינוהו דואג ומתאנח על מה שאירע לו ולא שמקבל עליו כדי שלא יעבירוהו מאומנתו, כמו שמועלת בטבח שיצאה טרפה מתחת ידו בפשיעתו שלא בדק יפה כמו שנתבאר לעיל בשם הרשב\"א. וכן בטבח שנמצא אחריו חלב מועלת לו גם כן קבלת דברי חברות כמ\"ש הר\"ן פרק גיד הנשה בשם הראב\"ד. ולפי דעת הרשב\"א דלעיל היינו דווקא גם כן אם ראינוהו דואג ומתאנח ולא שמקבל עליו כדי שלא יעבירוהו מאומנתו.
וכן דעת ראבי\"ה בהגהות אשר\"י מאור זרוע פרק גיד הנשה הובא ב\"י סי' ס\"ד ושאר כל האחרונים להלכה. וז\"ל הגהות אשר\"י כתב ראבי\"ה על טבח שנמצא אחריו חלב שיש להכריז עליו בבית הכנסת בה\"ב פלוני הטבח העבירוהו מאומנתו מפני שנמצא אחריו חלב כשעורה ויהיה חדש ימים שלא יעסוק באומנתו, ולאחר חדש ימים יבא אצל ת\"ח שבעירו או עיר הסמוכה לעירו ויאמר כך וכך עשיתי וחטאתי ותוהא אני על הראשונות ויתנו לו הדין כפי ראות עיניהם, ואחר כך יכריזו בבית הכנסת פלוני הטבח שהעבירוהו מפני שנמצא אחריו חלב כשעורה כבר תוהא ומתחרט על מעשה הרע הזה וקבל עליו מה שצוהו ת\"ח ומכאן והלאה החזירוהו לאומנתו והרי הוא נאמן לסמוך עליו כבראשונה, וקודם שישמעו הכרזה זו בבית הכנסת אין לסמוך עליו ואסור ליקח ממנו בשר עכ\"ל. הנה החמיר עליו כל כך לבזותו בהעברת חדש ימים והכרזות בית הכנסת ולא סגי ליה בקבלת דברי חברות לחוד כמו שכתב הר\"ן בשם הראב\"ד, משום דחיישינן שמקבל עליו כדי שלא יעבירוהו כמו שכתב הרשב\"א. אבל כשמבזין אותו כל כך הוא ירא לנפשו מכאן ולהלאה ובוודאי מקבל עליו באמת להיות נזהר יפה יפה מכאן ולהלאה, אף על פי שלא ראינוהו דואג ומתאנח מיד שנודע לו. והא דלא מהני לההוא טבחא דרבי טופרא ומזייה לנוול עצמו אפילו עינה נפשו בצומות הרבה ואפילו ביזה עצמו במלקות ברבים משום דחיישינן לאיערומי כדלעיל, היינו במזיד דוקא, אבל בפושע שאינו בחזקת רשע לעבור במזיד אלא שאינו נזהר יפה במעשים מהני ליה הבזיון שמבזין אותו בהעברה והכרזות אלו שיהא נזהר יפה מכאן ולהלאה כאשר מקבל עליו. ובזיון זה לאו דווקא, אלא הוא הדין לכל כיוצא במשקל צער בזיון זה כגון סגופים בצומות וכהאי גוונא, וגם הכל לפי ענין פשיעתו, והכל לפי מה שהוא אדם. ומשום הכי סתם רמ\"א סוף סי' ס\"ד וכתב הכל לפי ראות עיני הדיין, וכן כתב בסי' קי\"ט סי\"ח בהג\"ה אם נוכל לומר שבטעות נעשה, סגי ליה בקבלת דברי חברות ויעשה תשובה לפי ראות עיני הדיין עכ\"ל, ורוצה לומר דאם נראה שבאמת נעשה בטעות ושגגה היה סגי ליה בקבלת דברי חברות לחוד, ואם פושע הוא יעשה תשובה לפי ענין פשיעתו בכדי שנדע שמקבל עליו באמת להיות נזהר יפה מכאן ולהלאה.
ומיהו בזה יש לחלק בין דבר שאין בו חמוד ממון, כגון שנמצא אחריו חלב או פגם בסכין או שיצאה טרפה מתחת ידו בחזקת כשרה בשל אחרים, דלא דיינינן ליה כמזיד שאין אדם חוטא ולא לו אלא כפושע, וסגי ליה בתשובה במקומו לפי ראות עיני הדיין אם לא ראינוהו דואג ומתאנח מיד שנודע לו, שאם ראינוהו כן סגי בקבלת דברי חברות לחוד בלא תשובה, ובין דבר שיש חמוד ממון כגון טבח ששוחט ובודק לעצמו ומוכר לאחרים ויצאה טרפה מתחת ידו שבזה כתב הב\"ח סי' קי\"ט ופרי חדש שם דדיינינן ליה כמזיד אפילו בפעם אחת ולא כפושע, ולא סגי ליה בתשובה במקומו עד שילך למקום שאין מכירין כו'. אלא אם כן נראה שהיה כעין שגגה או שראינוהו דואג ומתאנח מיד שנודע לו, שבאלו אין לחלק בין דבר שיש בו חימוד ממון לאין בו, ובשניהם סגי ליה בקבלת דברי חברות לחוד בפעם אחת.
ואם לאחר שקבל עליו דברי חברות חזר והוציא טרפות מתחת ידו, או שנמצאת שנית פגימה בסכין שהולך לשחוט בה בחזקת שהוא בדוק, או טבח שנמצא אחריו חלב שנית, שוב אין קבלת דברי חברות מועלת לו, ואפילו אם בפעם הא' היה נראה לכל שהיה כעין שגגה ושהוא אדם כשר, שהרי הוא כמותרה ועומד מקבלה הראשונה להזהר עוד, והלכך כשלא נזהר עוד דיינינן ליה כמזיד, ואין לו תקנה אפילו אם דואג ומתאנח כדלעיל, אלא עד שילך למקום שאין מכירין אותו ויחזיר אבדה בדבר חשוב, שתקנה זו מועלת אף אם מתחלה לא עבר מפני חמוד ממון כלל, כמו שכתב האגודה הובא בב\"ח וכנסת הגדולה סי' ס\"ד גבי טבח שנמצא אחריו חלב, אף שאין לו ריוח ממון בחלב כשעורה שהניח בחזקת שומן כמ\"ש בתשובת שארית יוסף ובמהרי\"ט שם, דמכל מקום כיון דחזינן דהדר ביה מחמדת ממון שלא לעבור על מצות קונו אמרינן דהכי נמי הדר ביה מלעבור על מצותו מפני הטורח שיטרח בבדיקות וניקור החלב יפה וכן בבדיקת הסכין והריאה, שהרי אמרו חכמים שהאוכל נבלות לתיאבון מפני שהן בזול יותר מהכשרות מטרח לא טרח בבדיקות הסכין, משום דהא בהא תליא.
ואם לא קבל עליו דברי חברות בפעם א' שיצאה טרפה מתחת ידו ואחר כך יצאה פעם ב', אם אינה אותה טרפות עצמה שהוציא בפעם א' אלא טרפות אחרת מועלת לו קבלת דברי חברות. אבל אם אירע לו ג' פעמים אף על פי שלא קבל עליו דברי חברות בינתיים כלל, שוב אין קבלת דברי חברות מועלת לו אף על פי שהיא טרפות אחרת (מהרי\"ט שם). ובאותה טרפות עצמה שהוציא בפעם א' אף על פי שלא קבל עליו דברי חברות בינתיים שוב אין קבלת דברי חברות מועלת לו כשיצאה ב' פעמים, משום דבתרי זימני הוי חזקה שהוא פושע, כמ\"ש באו\"ח סי' תקכ\"ז גבי השוכח עירובי תבשילין ב' פעמים, והוא הדין הכא אף שהיה נראה שהיא שגגה ושכחה ושהוא אדם כשר מיקרי פושע בב' פעמים ואין קבלת דברי חברות מועלת לו. אלא אם כן ראינוהו דואג ומתאנח תיכף ומיד שנודע לו, אף אם היה פושע ב' פעמים גם כן קבלת דברי חברות מועלת לו כשראינוהו דואג ומתאנח מיד שנודע לו פעם ב', אם לא קבל דברי חברות בינתיים. אבל בתלתא זימני הוי חזקה שהוא מועד לכך, וכמזיד דיינינן ליה אף שהיה כעין שגגה ושכחה כל הג' פעמים, ואין קבלת דברי חברות מועלת לו כלל אף אם דואג ומתאנח, עד שילך למקום שאין מכירין כו' (עיין פרי חדש סי' קי\"ט).
וכל זה בטבח הממונה על הציבור לשחוט או לבדוק, או הממונה לנקר החלב, או ששוחט ובודק לעצמו ומוכר לאחרים, וכן המנקר לעצמו ומוכר לאחרים שהרי זה כממנה את עצמו לכך על הצבור מאחר שמוכר להם מעצמו ומשלו, אבל השוחט ובודק ומנקר לאחרים שנותנים לו לשחוט ולבדוק ולנקר בחנם או אפילו בשכר ונמצאת סכינו פגומה, או שיצאה טריפה מתחת ידו, או שנמצא אחריו חלב, אינו בחזקת פושע כל כך (ב\"י סימן ס\"ד בשם הרשב\"א. רא\"ם בשם הראב\"ד) כמו הממונה על הצבור שהוא כמותרה ועומד כמ\"ש בח\"מ סימן ש\"ו ויש לו להזהר ביותר, אבל שאינו ממונה דיינינן ליה בשוגג ולא בפושע, וסגי ליה בקבלת דברי חברות אף אם אינו דואג ומתאנח. אבל אם אירע לו כן ב' פעמים פושע הוא כמו בעירובי תבשילין, ואפילו לא קיבל דברי חברות בינתים. אבל בג' פעמים כמזיד דיינינן ליה, ואין לו תקנה עד שילך למקום שאין מכירין כו' (רא\"ם). ואפילו בממונה על הצבור אם ידוע שהוא ירא שמים ומדקדק במעשיו אמרינן בוודאי משגה הוא כך כתב הש\"ך בשם מהרי\"ו. אבל קבלת דברי חברות מיהא בעי אף אם נראה לכל שהיה כעין שגגה ושהוא אדם כשר כמ\"ש לעיל בשם הרשב\"א:", + "ואפילו להאומרים שהעובר על שבועת בטוי דלהבא דכי משתבע איכא למימר דקושטא מישתבע שבדעתו לקיימה אף על פי שעבר עליה שכפאו יצרו לא נעשה בכך חשוד על השבועה שלעבר להוציא שקר מפיו בשבועתו כמ\"ש בח\"מ סימן ל\"ד וצ\"ב, מכל מקום לאותו דבר שהוא חשוד עליו הוא חשוד לשבע עליו, שהחשוד לדבר אחד אף שאינו חשוד לכל התורה כולה, מכל מקום לאותו דבר שהוא חשוד עליו הוא חשוד לכל אותו דבר אפילו לישבע עליו, שאנו רואין אותו כמומר גמור לאותו דבר אפילו לעבור על השבועה, שהרי כבר מושבע ועומד הוא מהר סיני. ומהאי טעמא קיימא לן דחשוד אממונא חשוד אשבועתא, לפי שמכיון שנחשד על ממון זה נחשד לשבע עליו. כן כתב הרשב\"א בתשובה סי' ת\"ל וס\"ד. ולפי זה הוא הדין במומר לעבירה אחת משאר עבירות של תורה שצריך לבדוק לו סכין להרמב\"ם כדלקמן סעיף ו' אם לא בדקו לו אינו נאמן אפילו בשבועה לומר שבדקה יפה ותקנה, שכיון שחשוד הוא על בדיקת הסכין ותיקונה חשוד הוא לשבע עליו, כמו בחשוד אממונא שהוא חשוד לשבע עליו אף על פי שאין אנו יודעים אם הוא טוען שקר אלא שחושדים אותו. וכן פסק בתבואות שור מטעמא אחרינא:", + "נאמן. כן כתב הרשב\"א. ולפי מ\"ש לעיל בשמו שהדעת נותנת להקל אף אם לא באנו בגמר שחיטה בתוך שעה או שתים שלא היה לו עדיין פנאי ללכת לדרכו ולמצוא סכין אחרת יפה בשוק, ובכהאי גוונא אמרינן כאן נמצא כאן היה וחזקה שהיתה עמו היפה בשעת שחיטה. ואף שהיתה עמו גם כן שאינה יפה מכל מקום לא שביק התירא ואכל איסורא. ומכל מקום כיון שלא באנו בגמר שחיטה ממש בעינן שיאמר ביפה שחטתי, ואף על פי שהמומר הזה אינו נאמן לנו, אין זו נאמנות גמורה שאין אנו סומכים על עדותו אלא משום שלא היה לו עדיין פנאי ללכת לדרכו (משמרת הבית), וכיון שאמר ביפה שחטתי בעינן שיאמר בזו היפה, שאם לא כן לא אמר כלום, שמא אינו יודע איזו יפה ומשום הכי קאמר יפה סתם לאשתמוטי (תבואות שור).
אבל לפי מ\"ש לעיל מסקנת הרשב\"א שלא להקל בשעה או ב' אלא בגמר שחיטה, וכהאי גוונא שהיה ידוע לנו שהיתה היפה עמו בשעת שחיטה אין צריך לאמירתו כלל שיאמר ביפה שחטתיו, שבודאי שחט ביפה, דלא שביק התירא ואכל איסורא (ט\"ז פרי חדש). ולא חיישינן כשאינו אומר כלום שמא לא בדקן כלל לפני השחיטה ולא ידע שזו יפה וזו אינו יפה ושחט באיזה שנזדמנה לו דהא מיטרח לא טרח בבדיקת הסכין, דלא אמרינן מיטרח לא טרח בבדיקת הסכין אלא דלא טרח לתקנה אם ימצאנה פגומה כמ\"ש לעיל בשם הרא\"ש, וכשאין לו אלא סכין אחת לא טרח נמי לבדקה כיון שאף אם ימצאנה פגומה ישחוט בה, אבל כשיש עמו ב' בודק שמא ימצא אחת מהן יפה וישחוט בה דלא שביק התירא ואכל איסורא. אבל מלשון הרשב\"א בתורת הבית משמע דאף בכהאי גוונא בעינן שיאמר בזו היפה שחטתי, כדי שנדע בו שיודע איזו יפה, דחיישינן שמא לא בדקן כלל דמיטרח לא טרח אף בבדיקה לבדה (עיין תבואות שור):", + "להכעיס. דשביק התירא ואכל איסורא שלא לתיאבון אלא להכעיס ולמרוד בקונו, או אפילו אינו מתכוין למרוד אלא שנזרקה בו מינות ואינו מאמין במצוה זו (רמב\"ם) ומפני כך אינו מקפיד בין איסור להיתר מיקרי להכעיס, וקיימא לן כמאן דאמר דהוי מין ולא כמומר לדבר אחד אלא כמומר לכל התורה כולה וגריעא מיניה כדלקמן סי' קנ\"ח וקנ\"ט, הלכך הוי ליה כנכרי שאינו בתורת שחיטה, כיון שיצא מכלל ישראל ונעשה מין. אף על פי שהוא נזהר במצות השחיטה בכל דקדוקיה אלא שעבר עבירה אחרת להכעיס, בין שעבר על לא תעשה בין שבטל מצות עשה שלא מחמת עצלות שלא רצה לטרוח אלא למרוד בקונו [או] מפני מינות שנזרקה בו ואינו מאמין במצוה זו (תבואות שור). ואפילו בפעם אחת שעבר עברה להכעיס הוי מין (הוריות י\"א).
אבל אי שביק התירא ואכל איסורא שלא לתיאבון ושלא להכעיס, אלא יודע ומאמין שהיא עבירה ואינו מתכוין כדי למרוד בקונו, אלא שאינו חושש בה להזהר מחמת שהורגל בה לתיאבון וכיון דדש ביה כהתירא דמי ליה ועובר אף שלא לתיאבון, או אפילו דבר שאין בו תאוה כלל אלא שאין בו יראת שמים ויראת חטא כלל ואין לו לב להזהר, לא הוי מין, אלא הוא כמומר לדבר אחד שאינו כמומר לכל התורה והרי הוא בתורת שחיטה. אלא אם כן אינו חושש בשחיטה דלא מיקרי בר זביחה לפי דעת התוס' והרא\"ש כדלקמן בהג\"ה.
וכל זה בעבירות המפורשות בתורה, אבל שאינן מפורשות בה אלא בתורה שבעל פה, אף על פי שעובר מפני כפירתו שאינו מאמין בה או אפילו בתורה שבעל פה כולה, אינו כנכרי לענין שחיטה. אף על פי דמיקרי אפיקורס וגרוע מנכרי לענין שמורידין אותו לבור מה שאין כן בנכרי שלא מעלין ולא מורידין כדלקמן סי' קנ\"ח וקנ\"ט, מכל מקום כיון שמודה ומאמין בתורה שבכתב כולה הרי הוא כישראל בתורת שחיטה ומיקרי נמי בר זביחה, וקרינן ביה וזבחת ואכלת מה שאתה זובח אתה אוכל, אם הוא נזהר במצות השחיטה לקיימה כהלכתה המסורה לנו בעל פה פירוש הכתוב וזבחת וגו'. (מה שאין כן כשאינו נזהר בה כהלכתה שבעל פה דלא מיקרי בר זביחה לפי דעת התוס' והרא\"ש, אף על פי שהוא בתורת שחיטה לפי דעת הרשב\"א והר\"ן. אלא שצריך שיהיה אחר עומד על גביו כדלקמן).
וכן כל אותן שמנו חכמי הגמרא בפרק חלק בכלל אפיקורס שאין לו חלק לעולם הבא, כגון מבזה תלמיד חכם או מבזה אחרים בפני תלמיד חכם (ואינו בוש מתלמיד חכם), או הקורא לרבו בשמו, או כגון הני דאמר[י] מה אהני לן רבנן לדידהו קרו לדידהו תנו, או כגון הני דאמר[י] מה אהני לן רבנן מעולם לא שרו לן עורבא ולא אסרו לן יונה, או כגון דאמרי הני רבנן, פירוש כאדם שאומר אותו תלמיד חכם [ד]לשון ביזוי הוא, כל אלו אינן כנכרים לענין שחיטה, אפילו למאן דאמר שדינם כאפיקורס גמור דגריע מנכרי לענין שמורידים אותו לבור כדלקמן סי' קנ\"ח, מכל מקום הם בתורת שחיטה במכל שכן מאפיקורס הכופר בתורה שבעל פה לגמרי. ואין צריך לומר לפי דעת הרמב\"ם דסבירא ליה שכל אלו אינם כאפיקורס גמור לענין מורידין, אלא שחכמינו כינו אותם בשם אפיקורס ואמרו שאין להם חלק לעולם הבא כמו אפיקורס, שכן דרכם של חכמים שכל עבירות הקלות בעיני הבריות כינו אותם בדומות להן מן החמורות כדי להרחיק את האדם מן העבירה, על דרך חייב משום נשג\"ז בבא על הנכרית וכהאי גוונא טובא (עיין תשובת מהרי\"ל סוף סי' קצ\"ד) וכמ\"ש לקמן סי' קנ\"ח. ולא עוד אלא אפילו בדיקת סכין אין צריך לבדוק להם, אף לפי דעת הרמב\"ם שצריך לבדוק סכין למומר לדבר אחד כדלקמן, הני לא חשיבי כמומרים אף על פי שהם רגילים בכך, משום דנראה בעיניהם דבר קטן וחוצפא בעלמא ולא חשידי משום הכי לעבור על שום עבירה. וכהאי גוונא אמרינן בעלמא לא תחמוד לאינשי בלא דמי משמע להו. ומיהו אם הוא צורבא מרבנן ויודע מה שאמרו רז\"ל ואפילו הכי חשוד לעבור תדיר מפני הנאתו מיחשב מומר לדבר אחד (מהרי\"ל סי' קצ\"ד). ויש ללמוד מזה על שאר עבירות הקלות בעיני ההמון עד שלא נחשב להם לאיסור מחסרון ידיעה דאין צריכין לבדוק להם סכין (שמלה חדשה), אלא אם כן הוא צורבא מדרבנן ויודע האיסור (או שמודיעין אותו האיסור ואפילו הכי אינו נזהר):", + "לעבודה זרה. אפילו לא עבד עבודה זרה אלא פעם אחת במזיד ואפילו בצנעה (ש\"ך) נעשה מומר לכל התורה כולה, והרי הוא כנכרי לכל התורה חוץ מלענין קדושין, ואפילו עבר לתיאבון, כל שאינו אנוס אונס נפשות, ולכן האנוסים שיכולים ל[ה]מלט על נפשם ולברוח ונשארים בארצותם מפני ממונם הם כמומרים אף על פי שמקיימין כל המצות בצנעא, כי בעבודה זרה לא חילקו בין לתיאבון ובין להכעיס, אבל אם אין בידם להמלט על נפשם והם מתנהגים בכשרות בינם ובין עצמן סומכין על שחיטתן כדלקמן סימן קי\"ט:", + "בפרהסיא. בפני עשרה מישראל, או שהדבר מפורסם והוא ידע שיתפרסם, אפילו לא חילל להכעיס אלא לתיאבון במזיד באיסורא דאורייתא (שמלה חדשה). ואפילו ראינוהו מקיים שאר מצות שחיטה הרי הוא כנכרי לשחיטה וכל התורה חוץ מקידושין. ואפילו לא עשה כן אלא פעם אחת נעשה מומר לכל התורה והרי הוא כנכרי. אלא שבאותו הפעם עצמו שנעשה בה מומר עדיין אין שם מומר עליו באותו הפעם אלא מכאן ואילך, כגון אם שחט בשבת בפרהסיא שחיטתו כשרה ומכאן ואילך שחיטתו פסולה (ש\"ך), ויום הכיפורים כשבת לכל זה (שמלה חדשה):", + "לכל התורה. ורובה ככולה (תבואות שור):", + "להכעיס. דכיון שאינו חושש בשחיטה לא מיקרי בר זביחה ולא קרינן ביה וזבחת ואכלת מה שאתה זובח אתה אוכל כן כתב הרא\"ש בשם ר\"י בעל התוס', דלא כמ\"ש הר\"ן שכל שאינו אוכל נבילות להכעיס שאינו כנכרי אף על פי שאינו חושש בשחיטה הרי הוא בתורת שחיטה כישראל, וכן דעת הרשב\"א ואפילו באוכל נבילות להכעיס, דסבירא ליה כמאן דאמר מומר הוי ולא מין, ולא קיימא לן הכי אלא כמ\"ש הרא\"ש בשם התוספות.
והתבואות שור נסתפק במי שאינו טורח אפילו טירחא זוטא כגון להוליך אל המומחה לשחוט דאפשר דלא מיקרי בר זביחה כלל לפי דעת התוספות, וזה אינו, דכיון דכשיש היתר ואיסור לפניו מניח האיסור ואוכל ההיתר דווקא מקרי בר זביחה, כיון שלפעמים מדקדק בזביחה, דמהאי טעמא מקרי אוכל נבילות לתיאבון בר זביחה משום דמדקדק בזביחה שלא לתיאבון (וכן מוכח ממ\"ש [לעיל] סי' א' בשם האחרונים גבי מי שיצאה טריפה מתחת ידו במזיד דלמפרע לא מספקא לן באינו בר זביחה אלא ספיקא אחרינא עיין שם):
(יג ) ואף על גב דמומר לדבר אחד לא הוי מומר לכל התורה, ולא אפילו חשוד לכל התורה, אפילו לדבר שיש הפסד ממון, וכל שכן טורח לבד, ואפילו מומר לאיסור חמור אינו חשוד לאיסור אחר אפילו קל ממנו אם הם ב' מיני איסורים, ואפילו במין איסור אחד המומר לאיסור קל אינו חשוד לאיסור חמור מאותו מין, אפילו לדבר שיש בו הפסד ממון, כדתנן בפרק ד' דבכורות דהחשוד על השביעית אינו חשוד על המעשרות, לפי שהמעשרות חמורים משביעית אף על פי ששניהם מין איסור אחד שהוא איסור מאכלות אסורות ויש הפסד ממון הרבה כדלקמן סי' קי\"ט. הכא אפילו המומר לאיסור קל מאיסור נבלה, ואפילו הוא מין איסור אחר שאינו במאכלות אסורות, אפילו הכי צריך בדיקת סכין, משום דאנן לא חשדינן ליה שלא יבדוק הסכין כלל אלא שיבדקנה במהירות קצת ולא יטרח לבדקה כהלכתה לאט לאט במתון וישוב הדעת הרבה מפני קלות דעתו, שיקיל לומר שכבר היא יפה מאחר שלא מצא בה פגם בבדיקתו הקלה, דהא חזינן שהוא קל בדעתו ואין בו יראת חטא, מאחר שהוא מומר לעבירה אחת של תורה שאין הרבים מקילים בה, דהיינו שהוא מועד ורגיל בה.
(מה שאין כן כשלא עבר אלא פעם אחת יש לומר מקרה הוא שתקפו יצרו לעבירה זו ולא יצא בשביל כך מחזקת כשרות ויראת חטא של סתם כל ישראל לענין בדיקת הסכין, אפילו עבר פעם אחת עבירה חמורה מאיסור נבילות רק שהיא ממין איסור אחר כגון עריות וכהאי גוונא.
אבל אם היא במאכלות אסורות, כיון שהוא מין איסור אחד עם איסור נבילה, צריך בדיקת הסכין אפילו בדיעבד. ואפילו עבר על איסור קל מנבילה, שאף על פי שהחשוד על איסור קל אינו חשוד על איסור חמור אף על פי ששניהם מין איסור אחד, היינו לעבור במזיד, אבל להקל בבדיקת הסכין שלא לטרוח בבדיקתה לבדקה במתון ובישוב הדעת הרבה הוא חשוד, מפני שעבר על איסור קל מנבלה שאין בו טורח כל כך.
ואפילו הוא איסור דברי סופרים, כגון שלא בדק הריאה כראוי ומצא אחריו טרפות, והיה ניכר שלא חשש לבדקה יפה מפני קלות דעתו שהיה מקיל בבדיקתה ולא היה חושש לתקנת חכמים בשאט בנפש, אינו נאמן על בדיקות הסכין כהלכתה יותר הרבה מבדיקת הריאה, ויש בה צד להקל במי שהוא קל בדעתו להיות די לו בבדיקה קלה במהירות קצת כל י\"ב בדיקות שהצריכו חכמים ולסמוך על הרגשתו שאין בה פגם, דהא חזינן שאין בו יראת חטא באיסורין מאחר שעבר על דברי חכמים בבדיקת הריאה בשאט בנפש, אפילו לא עבר אלא פעם אחת. והוא הדין במומר למין איסור אחר אפילו של דברי סופרים).
ומ\"ש לעיל סי' א' ס\"ד שאף על פי שחשוד על הגניבה אינו חשוד על השחיטה, אף על גב דלא בדקו לו סכין, וחשוד משמע אפילו מומר לכך. היינו משום דתלינן שלא שחטן בעצמו אלא נתן לאחר לשחוט ורוב מצויין אצל שחיטה מומחין הן (ש\"ך ט\"ז).", + "כותי. הוא מהאומות שהושיב סנחריב בערי שומרון ונתגיירו. ומתחלה היו גרי אמת ואחר כך נתקלקלו וכפרו בהרבה תורה שבעל פה, רק שבשחיטה החזיקו בה בכל הלכותיה שבעל פה, וכל מצוה שהחזיקו בה כותים הרבה מדקדקים בה יותר מישראל לרשב\"ג, והיה מותר לאכול משחיטתם. ותנא קמא פליג ארבי שמעון וסבירא ליה כיון שהלכות שחיטה לא כתיבי אלא שנצטוה משה עליהן בעל פה כדלעיל סי' א, אין מדקדקין בהן כל כך, ואף על פי שהחזיקו בהן אין סומכין עליהן. ואפילו לרשב\"ג אין סומכין עליהם אלא כשאוכלין בעצמן משחיטתן, אבל אלפני עור לא תתן מכשול לא קפדי כלל, כי הם מפרשים פסוק זה כמשמעו דוקא. ואחר כך בימי חכמי הגמרא נמנו עליהם חכמים ועשאום כנכרים גמורים לכל דבריהם, לפי שנתקלקלו הרבה, וגם מצאו להם דמות יונה בראש הר גריזי[ם] שהיו עובדין אותה, והלכך אפילו ישראל עומד על גביו וראה ששחט יפה נבילה מדברי סופרים (ש\"ך):", + "ובייתוסי." + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "ולחילוק הראשון שחילקו בין ליבן סכין למורשא היוצאת ומתפשטת חוץ לסכין, אין לחוש אלא לפגימה שבצידי חודה סמוך לקצהו ממש בענין שהפגימה מתפשטת עד קצה החוד ממש ועד בכלל, שאז נדחק הסימן כשנחתך בקצה החוד ממש ונכנס בתוך הפגימה שבקצהו ממש וקורעתו, לפי שבמקום הפגימה החוד מתקצר משהו כשיעור עומק הפגימה שבקצהו ממש, ובית השחיטה לא מירווח רווח כל כך כשיעור עומק הפגימה אפילו היא קטנה שבקטנות, משום דלא מירווח אלא משהו מן המשהו בכדי לינצל מכויית הליבון ולא ממורשא דפגימה אפילו היא קטנה שבקטנות, אבל אם אין הפגימה בקצה החוד ממש אין הסימן נדחק ונכנס כלל בתוך הפגימה, דבית השחיטה מרווח רווח על כל פנים כשיעור עובי קצה החוד החותך בו. אלא אם כן הסכין עבה סמוך לחודה במקום הפגימה והולכת ומתעבה בשיפוע עד גבה, וגם הפגימה הולכת בשיפוע זה שמחודה עד גבה, שאז יש לחוש שמא נכנס הסימן בגובה הפגימה ששם הסכין עבה יותר מתחתית הפגימה, שאין הסימן נכנס שם משום דמירווח רווח על ידי השלם מן הסכין שלא נפגם מתחתית הפגימה עד החוד:", + "בעוף. שעורו רך לא תלינן במפרקת שהרי לא חילקו בגמרא בין עוף לבהמה (ב\"י).
דאיתמר השוחט בסכין (בדוקה) ונמצאת פגומה רב הונא אמר אפילו שיבר בה עצמות כל היום שחיטתו פסולה ורב חסדא אמר שחיטתו כשרה. בשלמא רב הונא כשמעתיה דאמר בהמה בחייה בחזקת איסור עומדת עד שיודע לך במה נשחטה אלא רב חסדא מאי טעמא אמר לך רב חסדא עצם ודאי פוגם עור ספק פוגם ספק אינו פוגם ואין ספק מוציא מידי ודאי. מיתיבי כל ספק בשחיטה פסול כל לאתויי מאי לאו לאתויי כהאי גוונא לא לאתויי ספק שהה ספק דרס ומאי שנא התם אתיילדא ריעותא בבהמה הכא סכין אתרעי בהמה לא אתרעי. ופירש הרשב\"א הא דפריך ומאי שנא כלומר כיון דאפילו בספק שהה ספק דרס אזלינן לחומרא משום חזקתה של בהמה אף על פי שרוב השוחטין מצוין לשחוט בלא שהייה ודרסה (אלא משום דרובא דתליא במעשה הוא, לומר ששחט בהולכה והובאה רצופה, לא אזלינן בתריה כבתר רובא דעלמא, כמו שנתבאר בסי' א' וב' בשם הרשב\"א) בנמצא פגומה נמי איכא למימר הכי דאף על גב דעצם מצוי לפגום ועור אינו מצוי לפגום (לרב חסדא, אלא לרב הונא לפי דעת הרשב\"א) אפילו הכי הוה לן למיסר משום דהעמד בהמה בחזקתה עכ\"ל. ואסיקנא בגמרא והילכתא כרב הונא כשלא שיבר בה עצם והילכתא כוותיה דרב חסדא כששיבר בה עצם. מכלל דרב חסדא אף על גב דלא שיבר בה עצם אלא במאי איפגם אימר בעצם המפרקת איפגם עכ\"ל הגמרא. ופירש הרשב\"א דרב חסדא ב' קולי אית ליה חדא דעצם המפרקת פגמה טפי מעור ובה תלינן ועוד אחרת דאימר בעצם המפרקת נגע ולית הילכתא כוותיה בקולותיו ואפילו נגע במפרקת לא תלינן בה להקל. דלא כיש מפרשים שבר\"ן, דלא איתמר הילכתא כרב הונא אלא למימר דלא תלינן אימר נגע במפרקת כדרב חסדא אבל לא בודאי נגע, אלא אפילו ודאי נגע לית הילכתא כרב חסדא. והטעם פירש הרשב\"א לפי שעצם המפרקת הוא רך ואינו מצוי לפגום יותר מעור ועוד שאין הסכין מצוי לפגום אפילו בעצם דרך הולכה והובאה אלא דרך הכאה ושבירה עכ\"ל. וכן כתב הר\"ן. אבל הרא\"ש כתב בתשובה דיותר שכיח שיפגום במפרקת מבעור שאינו מצוי לפגום לפי דעת הרא\"ש כמ\"ש בפסקיו. והא דלא תלינן במפרקת כתב בפסקיו הטעם כי אינו נוגע בכח במפרקת אלא לפעמים אחר שחיטת הסימנים והוורידין נוגע בסכין במפרקת עכ\"ל. ולפי דעת הרשב\"א אף אם חותך בכח במפרקת לא תלינן וכן פסק בש\"ע סעיף ט\"ו:
ומ\"ש הש\"ע כאן דאפילו בעוף לא תלינן במפרקת, מקורו הוא מפרש\"י. ורש\"י אזיל לשיטתיה דבהדיא כתב כמו שכתב הרא\"ש, דהא דלא תלינן במפרקת משום דנגיעה דמפרקת לא פגמה טפי מעור שהרי אינו מכה עליו בכח עכ\"ל רש\"י. והלכך איכא למימר נמי דאפילו מעור העוף שהוא רך לא פגמה נגיעה בעלמא דמפרקת, שאף שהמפרקת קשה בודאי מעור העוף מכל מקום הרי עור העוף חותך בו בכח מה שאין כן במפרקת שאין בה אלא נגיעה בעלמא. אבל לפי מה שכתב הרשב\"א הטעם משום שהמפרקת הוא רך ואינו מצוי לפגום יותר מעור, דשכיח דפגים לפי דעת הרשב\"א כמ\"ש לעיל, יש לפרש דהיינו דוקא בעור הבהמה אבל לא בעור העוף שהוא רך כבשר, ובשר אינו מצוי לפגום אף לפי דעת הרשב\"א. אלא דלפי טעם הב' שכתב הרשב\"א, שאפילו בשאר עצמות אין תולין בדרך הולכה והובאה, אף על פי שגם בעור חתך בדרך הולכה והובאה והעצמות קשות (ועיין בקונטרס אחרון):", + "ומחלקותם תלויה בהא דאמר רב חסדא פגימת סכין כפגימת המזבח וכמה כדי שתחגור בה הצפורן. והשמיט הרי\"ף מימרא זו בהלכותיו. ופירש הרשב\"א משום דסבירא ליה דאין הלכה כרב חסדא, משום דכל הני דבדקי לה בשימשא ומיא ובריש לישניה ובחוט השערה כדלעיל כולהו לית להו דרב חסדא, דאי אית להו אמאי בדקי לה הכין דהא אפילו אי בדקי לה הכין אי לא חגרה בה צפורן כשירה, אלא סבירא להו דפגימת סכין בכל שהוא. ומיהו כל שהוא לאו דוקא דהא אוגרת קרי לה בברייתא אוגרת כשמה שאוגרת שום דבר ואפילו חוט השערה אבל אינה אוגרת שום דבר היינו דומה לסאסאה (פירוש ראש השבולת דלקמן סעי' ו') עכ\"ל הרשב\"א בתורת הבית. וס\"ל להרשב\"א כפירוש רש\"י דשתחגור בה צפורן היינו שהצפורן נאספת לתוך הפגימה, והיינו אוגרת מלשון אגרה בקציר מאכלה, והיינו נמי תחגור הצפורן מלשון חגורה, שהפגימה הנקראת אוגרת יש לה ב' עוקצין וכשהצפורן נאספת לתוך העוקצין העוקצין חוגרין אותה כחגורה. והפגימה הנקראת מסוכסכת דלקמן סעיף ד', שאין לה אלא עוקץ אחד, עוקץ זה מעכב את הצפורן ומעמידה, מפני שחוגר מרוח אחת כחגורה ואינה מניחה לילך להלאה, כדפרש\"י בבכורות דף ל\"[ז]. אבל פגימה שאין בה כחגירת צפורן אינה מעכבת ומעמדת את הצפורן, רק שהצפורן מרגשת בה בעברה עליה. והרא\"ה חולק על הרשב\"א, ופירש דמשתחגור הוא מלשון ויחגרו ממסגרותם, וכל פגימה שהצפורן מרגשת בה בעברה עליה היינו שהצפורן חוגרת בה ואפילו אינה אוגרת שום דבר, ודמיא לסאסאה ודאי הצפורן מרגשת בה ואף על פי כן כשירה שזה אינו מגוף הסכין ואינה פגימה כלל אלא כשמחדדים את הסכין עולה בחודה כמין חוט אחד ואותו החוט מסכסך בבשר האדם ודמיא לסאסאה דשבולתא ולפעמים מסתלק מן הסכין. ובמשמרת הבית השיב עליו, שאם כל פגימה שנרגשת בצפורן פוסל [אפילו] זו שבחוט זה תפסול, אלא אינה פוסלת עד שתהא אוגרת שום דבר. והא דבמערבא בדקי לה בשמשא, לא שתהא פגימה כל דהוא הנראית לשמש פוסלת, אלא שאם היתה נראית שם היו בודקים אותה לאחר מכאן אם תחגור שום דבר ואפילו חוט השערה ובכך היו פוסלין אפילו לאחר השחיטה עכ\"ל.
ולדידן דלא בדקינן בשמשא, אלא אבשרא ואטופרא כדרב פפא, כתב הפרי חדש והתבואות שור דהיינו משום דאטופרא נמי מרגישים אפילו פגימה כל דהו ולא כחגירת צפורן דוקא, וכמ\"ש הרא\"ה, והרשב\"א נמי מודה ליה בהא. אלא דסבירא ליה להרשב\"א דיש הפרש בהרגשת הצפורן בין הרגשת פגימה כל שהוא שהיא אוגרת חוט השערה ובין הרגשת הסאסאה שאינה אוגרת כלום, אף על פי שמרגישה בצפורן, ומי שאינו יכול להבחין הפרש זה בצפרנו יבדוק אם מרגיש כלום בצפרנו ואינו יודע אם היא פגימה אוגרת כל שהוא או דמיא לסאסאה, דהיינו שאם אינה מעכבת ומעמדת את השערה אף על פי שהשערה מסכסכת ומסתבכת בה כל שאינה מעכבתה ומעמידתה לא מיקרי אוגרת, דהא דמיא לסאסאה נמי האצבע מסתבכת בה כדלקמן ס\"ו (ובטור שם כתב שהצפורן מסכסך בה, וסכסוך הוא לשון דלוג וקפיצה, כדפירש רש\"י בריש פ\"ב דשבת). ולפי דברי הפרי חדש והתבואות שור שבצפורן מרגישים פגימה אוגרת כל שהוא, ואף על פי כן הצריכו אבשרא ואטופרא ולא סגי בטופרא לחוד, והיינו אפילו בדיעבד, ולא לכתחלה בלבד כמבואר במשמרת הבית, אם כן לא מצינו ידינו ורגלינו היכא אכלינן בישרא בזמנינו שאין השוחטים בודקים אבשרא, מפני שאין מרגישים כלום אבשרא ואין מוצאין פגימה לעולם. ובאמת שהוא דוחק גדול לומר לפי דעת הרשב\"א דיש הפרש בין הרגשת הצפורן בין פגימה שהיא אוגרת חוט השערה [ובין הרגשת הסאסאה], אף על פי שבשתיהן אין הצפורן אוגרת אלא הרגשה בעלמא, דהוי ליה להרשב\"א לפרש ולא לסתום כל כך.
והפרי חדש והתבואות שור לא דקדקו בתורת הבית הארו. דשם משמע בהדיא דהא דאמר רב פפא צריכה בדיקה אבישרא וטופרא מיירי הכל בחגירה ולא בהרגשה בעלמא בין בבשרא בין בטופרא, וסבירא ליה לרשב\"א דחגירת בישרא היא כפגימה כל שהיא, דכל שהיא אוגרת שום דבר גם הבשר נחגר בה אבל לא הצפורן. ומזה הוכיח שם הרשב\"א דלא קיימא לן כרב חסדא דאמר שיעור הפגימה כחגירת צפורן, מדהצריכו נמי בדיקה אבישרא, דסבירא ליה שהוא נחגר בפגימה כל שהיא, כל שהיא אוגרת שום דבר, אבל שאינה אוגרת כלום אין הבשר נחגר בה אלא שמרגיש בה הרגשה בעלמא ולאו כלום הוא, דהא סאסאה נמי בשר האצבע מרגיש בה. והא דהצריכו נמי אטופרא, והיא גם כן חגירה ולא הרגשה בעלמא דלאו כלום היא, היינו משום הקנה דלא סגי ליה בבדיקת בישרא מפני שהוא קשה, ומשום הכי בעינן בדיקת טופרא. והלכך אף על פי שהיא כחגירת צפורן ושיעור הפגימה בכל שהוא מכל מקום בקנה שהוא קשה לא איכפת לן בפגימה שאין הצפורן חוגרת בה, שהרי גם הקנה לא יחגור בה ולא יקרע בה, שאין הסימן נקרע אלא כשהוא נחגר בפגימה, דמשום הכי שיעור הפגימה הוא כדי שתחגור שום דבר (ולפי זה בעוף אם תפס הקנה לבדו, בענין שידוע לו שלא נגע בושט עד שנשחט הקנה, ואחר כך נמצאת פגימה כל שהוא בסכין, יש להקל כשאינה כדי חגירת צפורן שהוא שיעור פגימה בקנה). ולפי ששיעור הפגימה בקנה הוא גדול משל ושט, משום הכי לא סגי ליה לושט בבדיקת הקנה, דהיינו אטופרא שהיא חגירת צפורן. אבל כשאינו מרגיש כלום בצפורן אפילו הרגשה בעלמא אין בדיקת בשרא מעכבת בדיעבד אלא לכתחלה, שלא לחלק בבדיקות ולשנותן מתקנת חכמים, אבל בדיעבד אין לחוש כלל, שמכיון שלא הרגיש בצפורן אפילו הרגשה בעלמא בודאי אף אם היה בודק אבישרא לא היה מרגיש כלום, ולפחות על כל פנים לא היה נחגר הבשר, שהרי הצפורן מרגשת אפילו דמיא לסאסאה כמ\"ש הרא\"ה, והרשב\"א נמי מודה לו בהא כמבואר במשמרת הבית. והשתא אתי שפיר לדידן שמחמירים שלא לשחוט בדמיא לסאסאה כדלקמן סעיף ו' בהג\"ה, וצריך להיות הסכין חלקה לגמרי, שאין הצפורן מרגיש בה כלום אפילו הרגשה בעלמא, הילכך אין בדיקת בשרא מעכבת.
אבל הרא\"ש כתב אהא דהשמיט הרי\"ף מימרא דרב חסדא, יש מפרשים דעתו משום דהנך דבדקי בשמשא ובמיא פליגי אדרב חסדא, ולי נראה דכיון דפסק דבעינן בדיקה אבישרא ואטופרא היינו כדי שתחגור בה הצפורן, דכל פגימה שהוא מרגיש בצפורן היינו שתחגור בה הצפורן, הילכך לא הוצרך להזכיר ההיא דרב חסדא עכ\"ל. ופירש הפרי חדש שדעת הרא\"ש כמ\"ש הרא\"ה דחגירה הוא מלשון ויחגרו ממסגרותם, והשיג על הטור וכל האחרונים הנמשכים אחריו שהבינו בדעת הרא\"ש דמיקל טפי מהרשב\"א, ואינו פוסל בחגירת חוט השערה אלא כשחוגרת ואוגרת הצפורן דוקא. אבל טעמם ונימוקם עמם, דלפירוש הפרי חדש ליכא נפקא מינה לדינא בין הרא\"ש ובין הרשב\"א, ולשון הרא\"ש מורה דפליג איש מפרשים לדינא. ותו דהוה ליה להרא\"ש לפרש דבעינן שתאגור שום דבר. ואי סבירא ליה כהרא\"ה דלא בעינן שתאגור שום דבר, הוה ליה לפרש דמיא לסאסאה כמ\"ש הרא\"ה. אלא ודאי שזו היא כוונת הרא\"ש במה שכתב דכל פגימה שהוא מרגיש כו', פי' דכל שהוא מרגיש הפגימה שנפגם ונחסר מהסכין בצפורן שיורדת לתוך הפגם ונחגרת בתוכה היינו כדי שתחגור בה הצפורן. שאם אינה גדולה כל כך כדי לחגור ולאסוף הצפורן בתוכה אלא הצפורן עוברת עליה מלמלעה אינו מרגיש הפגם והחסרון בצפורן, אף על פי שהצפורן מרגשת בעברה עליה, דהא דמיא לסאסאה נמי הצפורן מרגשת בה כשמסכסכת בה אלא שאינה מרגשת פגם וחסרון שלא נחסר מהסכין כלום, והלכך כל פגימה שאין הצפורן נחגרת ויורדת לתוכה אלא שעוברת עליה מלמעלה אינה מרגשת בפגם וחסרון, דשמא אין שם פגם וחסרון כלל אלא דדמיא לסאסאה שהצפורן מסכסכך בה. אבל כשהצפורן יורדת לתוכה, אפילו משהו מהצפורן שיורד לתוכה, הרי זה המשהו נחגר ומתעכב ונאחז בעוקץ של הפגימה שאינו מניחו לילך להלאה, ובזה מרגיש שיש שם פגם ועוקץ. מה שאין כן כשאין הצפורן יורדת אפילו משהו ממנה תוך הפגימה, מפני שעוקצי הפגימה סמוכים ותכופים זה לזה ביותר, עד שאין חוד הצפורן יכול ליכנס בתוכו כלל אפילו משהו ממנו מפני שהוא עב קצת, אף על פי שדבר שהוא דק מחוד הצפורן כגון חוט השערה יכול ליכנס בתוכו ולירד הרבה, לפי שהפגימה עמוקה הרבה, אף על פי שאין הצפורן מרגשת כלל בפגימה זו ועומק זה, ואפילו כל שהוא אינה מרגשת כלל מהעומק, כיון שאפילו משהו ממנה אינה יורד לתוך העומק אלא עוברת כולה מלמעלה, ואינה מרגשת רק במה שמסכסכת וקופצת על הפגימה, וזו היא הרגשת סאסאה הרגשת סכסוך וקפיצה מלמעלה ולא הרגשת פגימה, שהיא הרגשת ירידה לעומק הפגימה אפילו כל שהוא. זו היא כוונת הרא\"ש לפי דברי הטור והאחרונים כולם, לפי דברי הדרישה והפרישה והב\"ח. וכן משמע בהדיא מלשון הרא\"ש דלקמן סעיף ד' (וכן דעת הרמב\"ן וכן דעת סמ\"ג כמ[ו] שכתוב בשלטי גיבורים עיין שם).
והנך דבדקו בשימשא ובמיא לפי דעת הרא\"ש וסייעתו לא פליגי אדרב חסדא דאמר שיעור פגימה כחגירת צפורן, כמבואר מלשון הרא\"ש דלעיל שכתב יש מפרשים דעתו משום דהנך כו', מכלל דהרא\"ש לא סבירא ליה הכי. אלא כמ[ו] שכתב הר\"ן לשיטה זו, שכל אחד היה נהוג לפי מה שהיה סבור שהיא בדיקה יותר יפה להרגיש הפגימה ולעולם שיעור הפגימה כחגירת צפורן, וכן רב פפא דאמר צריכה בדיקה אבשרא ואטופרא אידי ואידי חד שיעורא הוא והיא כחגירת צפורן, אלא שדרך ב' הבדיקות כאחד טובים משום קנה ומשום ושט, כמו הנך דבדקי בשמשא ובמיא, אף על פי דלעולם שיעור הפגימה כחגירת צפורן, כל חד סבור דהכי מיבדק טפי, הכי נמי אמר רב פפא אבישרא ואטופרא דהכי מיבדק טפי ותהיה החגירה ניכרת יותר, וזה שכתב הרא\"ש דפגימה שמרגיש בצפורן היינו חגירת צפורן, כלומר אינה הרגשה כל דהו, וכיון שכן בדיקה דאבישרא דאמר רב פפא נמי לאו הרגשה כל דהו, דאם כן אמאי אצטריך תו בדיקה דאטופרא כיון דבדיקה דטופרא היא חגירת צפורן, אלא תרווייהו חגירת צפורן הן. הילכך לא הוצרך הרי\"ף להזכיר ההיא דרב חסדא, משום דפשיטא ליה דבדיקת טופרא היינו חגירת צפורן, וכיון שכן אף בדיקת בישרא נמי, מדקאמר אבישרא ואטופרא עכ\"ל מהרי\"ט ח\"א סי' ו'. ולפי זה אפשר דסגי בבדיקת טופרא לחוד בדיעבד, כיון דשיעורא הוא כחגירת צפורן, אלא משום בדיקה יפה יותר, כמו הנך דבדקו בשימשא ומיא, וכמ[ו] שכתב הרב רבי אהרן שכל אחד היה מחזר אחר בדיקה יפה יותר לכתחלה ולא לעכב. ובפרט כשאינו מרגיש בצפורן כלום אפילו הרגשה כל דהוא אין לחוש כלל שמא ירגיש בבשר פגימה גדולה כחגירת צפורן, אלא שאם מרגיש כל דהוא בצפורן בדקינן אבישרא שמא תהא ניכרת יותר (כמבואר מלשון מהרי\"ט):", + "בהובאה. בפרק א' דחולין תנן בכל שוחטין חוץ ממגל קציר (שקוצרין בה התבואה שפגימותיה נוטות כולן לצד אחד בשיפוען) והמגירה והשינים (התחובים בלחי של בהמה) מפני שהם חונקים (שאין חותכין אלא קורעין מחמת הפגימה). השוחט במגל קציר דרך הליכתה בית שמאי פוסלין ובית הלל מכשירין (דדרך הליכתה אינה קורעת לבית הלל מפני שראשיה כפופים מאוד). ובגמרא א\"ר יוחנן אף כשהכשירו בית הלל לא הכשירו אלא לטהרה מידי נבלה אבל באכילה אסורה (גזירה הולכה אטו הובאה). ת\"ר סכין שיש בה פגימות הרבה תדון כמגירה (וטעמא כדלקמן) ושאין בה אלא פגימה אחת אוגרת פסולה מסוכסכת כשירה. היכי דמי אוגרת היכי דמיא מסוכסכת א\"ר אלעזר אוגרת משתי רוחות מסוכסכת מרוח אחת. ופרש\"י מב' רוחות שיש ב' עוקצין לפגם אחד לראשו ואחד לסופו אוגרת לשון אגרה בקציר מאכלה לשון אסיפה שאוגרת ואוספת הצפורן לתוכה בין ב' עוקצין. ומרוח אחת שאין לפגימה אלא עוקץ אחד והשני הוחלק במשחזת ואינה אוגרת אלא מסכסכת הסכין בבשר (של הסימנים) כמו וסכסכתי מצרים במצרים עכ\"ל. ופריך מאי שנא אוגרת דמורשא קמא מחליש (עור ובשר לפני השני) ומורשא בתרא בזע (פוגע בסימן וקורעו) מסוכסכת נמי חורפא דסכינא (קודם שיגיע לפגם) מחליש ומורשא בזע (דכל עוקצי הפגם קורעין הן בבשר בין בפגעו בו בין בירידתו ממנה והלכך אפילו הוליך ולא הביא שלא פגע הסימן בעוקץ כגון שהעוקץ הוא לצד ראש הסכין ועוקץ הב' שלצד הקתא הוחלק במשחזת וכן אם הביא ולא הוליך והעוקץ הב' הנשאר שלא הוחלק הוא לצד הקתא שאין הסימן פוגע בעוקץ אלא יורד ממנו בירידתו נמי קורע) ומשני דקיימא ארישא דסכינא (שכשהגיע לעוקץ עדיין לא נחתכו העור והבשר שיקרע העוקץ את הסימן בירידתו). ופריך סוף סוף כי אזלא מחלשא כי אתא בזע ומשני כגון שהוליך ולא הביא. ופרש\"י דמשום הכי לא מפליג ברישא בסכין שיש בה פגימות הרבה בין אוגרת למסוכסכת שאפילו כולן מסוכסכות פסולה משום דלא מכשרינן מסוכסכת אלא בחדא פגימה דקיימא ארישא דסכינא אבל כשיש פגימות הרבה מסוכסכות עוקץ של פגם הראשון דארישא דסכינא מחליש העור והבשר ושל הפגם הב' קורע הסימן בירידתו ממנו אף על פי שהוליך ולא הביא. והא דתנן השוחט במגל קציר ב\"ה מכשירין (לטהרה מידי נבילה על כל פנים והכא תניא תדון כמגירה) מפני שמגל קציר עוקצי הפגימות כפופים מאד מאד ואין קורעין דרך הליכתם כלל אבל עוקץ שאינו כפוף קורע אף בירידתו שהסימן יורד ממנו ונכנס לתוך הפגם עכ\"ל. אמר רבא ג' מדות בסכין אוגרת לא ישחוט ואם שחט שחיטתו פסולה מסוכסכת לא ישחוט ואם שחט שחיטתו כשירה (וכדאוקימנא ברישא דסכינא והוליך ולא הביא ואפ\"ה לא ישחוט לכתחלה שמא יוליך ויביא) עולה ויורד בסכין (כגון שנפגמה פגם גדול והוחלקו העוקצים במשחזת והוי הסכין נמוך שם) שוחט בה לכתחלה עכ\"ל הגמרא ופרש\"י.
אבל הרמב\"ם שהעתיק לשון הגמרא לא סבירא ליה כדפרש\"י, דמסוכסכת היה לה ב' עוקצים והוחלק אחד במשחזת והב' קורע בסימן בין בפגעו בו בין בירידתו ממנו, ומשום הכי לא שרינן אלא כדקיימא ארישא דסכינא כשהוליך ולא הביא, והוא הדין בסיפא דסכינא כשהביא ולא הוליך כמ\"ש רמ\"א, אלא סבירא ליה להרמב\"ם, לפי דעת הר\"ן והב\"י בשו\"ע, דמסוכסכת הוא כעין מגל קציר לפרש\"י, דהיינו שהעוקץ כפוף הרבה ואינו נרגש בהולכה אלא בהובאה, אם הוא עומד לצד ראש הסכין וכפיפתו כלפי הקתא. והיינו דאמרינן בגמרא כגון דקיימא ארישא דסכינא, כלומר לצד הראש, ולא ארישא ממש כפרש\"י, והוא הדין אם עומד לצד הקתא וכפיפתו כלפי הראש והביא ולא הוליך. ומשום הכי לא הביאו הרמב\"ם והב\"י בשו\"ע אוקימתא זו כגון דקיימא ארישא דסכינא, מפני שזהו מה שכתב סכין שתבדק בהולכה ולא תרגיש שיש בה פגם כו', דהיינו שהעוקץ הוא לצד הראש וכפוף כלפי הקתא כמגל קציר, אלא מתוך שפגימותיה מרובות חיישינן שמא השיב ידו מעט והביא הסכין ולא הרגיש, ומהאי טעמא נמי לא מכשרינן מסוכסכת אלא חדא ולא פגימות הרבה מסוכסכות כדלקמן סעיף ה', והיינו רישא דברייתא דקתני סכין שיש בה פגימות הרבה תדון כמגירה, ומגירה לאו דוקא, דמגירה פסולה מדאורייתא ומטמאה משום נבילה, אלא שאסורה באכילה מדרבנן כמגירה האסורה מדאורייתא.
והרא\"ש אחר שהסכים לפרש\"י שהעוקץ שלא הוחלק קורע נמי בירידתו, הביא לשון הרמב\"ם שהעתיק בשו\"ע, וכתב עליו ודבריו נכוחים שאם עוקץ הפגימה היא לצד הראש וכשהוליכה על אצבעו לא הרגיש בפגימה כלל דבר ידוע הוא כמו שלא הרגיש בה באצבעו כך לא תקרע בסימן, אבל דעת רחוקה היא, כיון שזקופה היא מצד האחד האיך לא ירגיש בה באצבעו כשהוא יורד לתוכה עכ\"ל. וכוונת הרא\"ש לפי דעת הטור ורמ\"א ושאר אחרונים היא לחלוק על הרמב\"ם, דהרא\"ש סבירא ליה דסכין שנפגמה בדבר הפוגמה ושוברה אי אפשר שיהיה עוקץ הפגימה כפוף כמגל קציר שפגימותיה עשויות כך במלאכת חרש וחושב, ואם כן על כרחך צריך לומר דמה שכתב הרמב\"ם סכין שתבדק בהולכה ולא תרגיש שיש בה פגם כו', שהיא מסוכסכת שבגמרא, אין כוונתו שאינו מרגיש כלום, שזהו דבר שאי אפשר, שמכיון שיש שם עוקץ שהרי מרגיש בו בהובאה, אם כן אף בהולכה מרגיש על כל פנים כשיורד ממנו לתוך הפגם והעוקץ שאצלו, כיון שאינו כפוף על הפגם והעוקץ שאצלו אלא זקוף, מאחר שלא נעשה במלאכת חרש וחושב, אלא כוונתו שאינו מרגיש בפגם, כלומר שאינו מרגיש הפגם והעומק באצבעו היורדת לתוך הפגם והעומק ונחגרת שם שאין העוקץ מניחה לילך הלאה כשמוליך עליה הסכין, הרגשה זו אינו מרגיש בהולכה אלא בהובאה, אבל מכל מקום מרגיש הוא כשאצבעו יורדת מהעוקץ לתוך הפגם והעומק שאצלו כיון שהוא זקוף, ואפילו הכי שחיטתו כשירה, משום דסבירא ליה להרמב\"ם דהעוקץ אינו קורע בירידתו אף על פי שמרגיש בירידת אצבעו ממנו לתוך הפגם והעומק שאצלו, מאחר שאין אצבעו נאחזת בו, שאין העוקץ קורע אלא כשהאצבע נאחזת בו בפגעו בה, שכך נאחזים בו גם כן הסימנים בפגעו בהם ונקרעים. והא דאוקימנא דקיימא ארישא דסכינא דווקא, היינו לצד הראש כלפי הקתא כדלעיל, דלא כפרש\"י. והרא\"ש הסכים לפרש\"י דלא כהרמב\"ם. וזו היא כוונת רמ\"א במ\"ש ויש מחמירין כו' (מעדני מלך תבואות שור).
והנה מכל זה מבואר דגם הרא\"ש סבירא ליה דהרגשת הפגימה היא בירידת האצבע לתוכה ולא כמ\"ש הפרי חדש דהרא\"ש ס\"ל כדעת הרא\"ה (וגם החוש מעיד על זה, דהרגשה שמרגיש באצבע כשעוברת על הפגימה מלמעלה מרגיש גם במגל קציר, מאחר שיש ריוח משהו בין שיניה שהתבואה נאחזת בהן ונקצרת, ואף על פי שהן כפופות מאד אי אפשר שלא ירגיש כלל כשהצפורן מדלגת עליה משן לשן, אלא שזו אינה הרגשת פגימה עד שירגיש בירידת האצבע לתוכה דוקא). ולפי דעת הרא\"ש הא דכל סכין צריכה בדיקה בהולכה ובהובאה כדלקמן, אף שאינו מרגיש כלום בהולכה ואם כן אי אפשר שירגיש בהובאה, מכל מקום הכי שפיר טפי, שבכוונה מועטת ירגיש בעוקץ בפגעו בו דרך עליה ממה שירגיש בו דרך ירידה ממנו, ולהרגשה זו שירגיש בירידתו ממנה צריך כוונה יתירה מלהרגיש בפגעו בה (תבואות שור). (ולפי זה אין בדיקת הולכה והובאה מעכבת בדיעבד להרא\"ש, אלא לכתחלה משום בדיקה יפה יותר אם לא הרגיש כלום בהולכה, אבל להרמב\"ם ושו\"ע יש להחמיר אפילו בדיעבד, כגון אם נאבדה הסכין אחר שחיטה לפני בדיקתה ולפני השחיטה לא בדק אלא בהולכה או בהובאה):", + "אבל האחרונה אסורה ולא תלינן שנפגמה הסכין במפרקתה ואפילו נגע במפרקת כמבואר מלשון הגהות רמ\"א סעיף א', משום דכיון דבהולכת והובאת הסכין על צואר בהמה זו היתה בה פגימה בודאי אף על גב דלא ידעינן אם בתחילתה דהיינו בעור אם בסופה דהיינו במפרקת נפגמה מכל מקום כיון דליכא למיתלי טפי בסופה מבתחילתה משום שאין נגיעה במפרקת עשויה לפגום יותר מעור כדלעיל משום הכי לא אמרינן הכא סכין אתרעי בהמה לא אתרעי אלא מיקרי נמי ריעותא בבהמה מאחר שהיתה הסכין פגומה בודאי בהולכתה והובאתה על צוארה ואין מקום לתלות בסופה יותר מבתחלתה וכיון דאיכא ריעותא בבהמה אמרינן העמד בהמה בחזקת איסורא ולא אזלינן בתר חזקת הסכין לקולא דספיקא דאורייתא לחומרא. מה שאין כן בבהמה שלפני האחרונה לא מיקרי ריעותא כל כך מה שנמצאת הסכין פגומה אחר שחיטת האחרונה ואפילו לא נגע במפרקתה מאחר שיש לתלות שנפגמה בחתיכת עור האחרונה ולא היתה פגומה כלל בהולכתה והובאתה על צואר בהמה שלפני האחרונה. ואף על פי דאם נמצאת פגימה בחודה מיקרי נמי ריעותא בכל הבהמות שלא בדק אחריהן ואוסרין כולן מאחר שאין מקום לתלות בזו יותר מבזו, מכל מקום לענין פגימה שבצדדין דיש פוסקים כרב יימר יש לסמוך עליהם להקל בראשונה יותר מבאחרונה, שבהולכת והובאת הסכין בצוארה היתה פגומה בודאי ומיקרי ריעותא טפי מבראשונות שאפשר שלא היתה פגומה כלל בהן ואמרינן סכין איתרעי בהמה לא איתרעי, ומשום הכי אין מעמידין אותה בחזקת איסורא אלא אמרינן נשחטה בחזקת היתר עומדת. ויש לדמות זה למ\"ש באו\"ח סי' תס\"ז דלא מחזקינן ריעותא ממקום למקום אלא במקום אחד מזמן לזמן, ומבהמה לבהמה יש לומר דכממקום למקום דמי, לענין פגימה שבצדדין הואיל ויש פוסקים כרב יימר. זהו טעם המנהג כפי מה שהעיד בכנסת הגדולה על מדינתו והדמשק אליעזר על מדינתינו. ומכל מקום לכתחלה אין להקל נגד הש\"ך אם לא בשעת הדחק שאין פנאי לבדוק אתלת רוחתא בין כל שחיטה ושחיטה. ומשום הכי נהגו עכשיו לבדוק אחר גמר השחיטה אתלת רוחתא אף על פי שלא נהגו כן מקדם כמ\"ש הכנסת הגדולה והדמשק אליעזר, משום דאחר השחיטה יש פנאי ואין שם שעת הדחק לעולם.
ומכל מקום צריך להזהירם שאף בשעה שהם דחוקים ונחוצים לשחוט הרבה שיבדקו אף בין כל שחיטה ושחיטה לאט לאט ובכוונת הלב ולא במהירות כלל ועיקר שזו אינה בדיקה כלל כשמוליך הצפורן במהירות קצת היא יכולה לדלג על פגימה דקה מה שאין כן בסימנים שנדחקים מדוחק הסכין בחתיכתם ונכנסים לתוכה ואינם מדלגים עליה מלמעלה כמו הצפורן. וצריך להזהיר על זה השוחטים בערב יום הכיפורים שמרבים העם להביא הכפרות וממהרים עליהם לשחטן ומתוך כך אינם יכולים לבדוק לאט לאט והיא מצוה הבאה בעבירה חמורה ר\"ל וה' הטוב יכפר בעדם (כרתי ופלתי):", + "לשחיטה. מיהו צריך ליזהר שלא יקחו מהנשחטים לאכול קודם בדיקת הסכין שלאחר שחיטת האחרונים. אבל אין צריך לבדוק הסכין בין שחיטה לשחיטה בשביל כך משום שמא לא יהיו נזהרים בכך ויקחו מהם ויאכלו דאוקי הסכין אחזקתיה ולאו איסורא קאכלי, וכן אין חוששין שמא ישכח לבדקה אחר שחיטה כדחיישינן להכי להצריך בדיקה בתחלת שחיטה כדלעיל סעי' ג', שכיון שבדקה בתחלת שחיטה מוקמינן לה אחזקתה ולא חיישינן שמא נגע במפרקת ונפגמה בה כדלקמן, והלכך אף אם ישכח לבדקה אחר כך לא אכיל איסורא (עי' רשב\"א ותרומת הדשן סי' [ק]פ\"ד). ומכל מקום משום בל תשחית יש לבדוק בין שחיטה לשחיטה ולא להכניס עצמו לספק זה (רשב\"א תבואות שור):", + "אחר זה. ולא חיישינן שמא נגע במפרקת אחת מהן ונפגמה בה או שמא מתוך ששחט הרבה נפגמה, משום דלא תלינן לא בעור ולא במפרקת כל כמה דלא חזינן ריעותא בסכין. ואף על גב דבהמה בחזקת איסור עומדת עד שיודע לך במה נשחטה, מכל מקום כיון ששחט בסכין בדוקה לא שכיח שיפגם בעור או במפרקת והוה ליה כמיעוט שאין מומחין דלא שכיח, ומשום הכי לא אמרינן סמוך מיעוטא לחזקת איסור דבהמה כדלעיל סי' א' כן כתב הרא\"ש. ולהרשב\"א והר\"ן דס\"ל דעור שכיח דפגים, היינו טעמא דכשרה בנאבדה הסכין משום דמוקמינן לה אחזקתה. ואף על גב דאיכא כנגדה חזקת איסור דבהמה, לא חיישינן לה שהרי שחוטה לפניך בסכין בדוק כדינו. ולא אמרינן אוקי חזקה להדי חזקה, אלא בדאיכא ריעותא לפניך שנמצאת הסכין פגומה אחר שחיטה ולא ידעינן אם בעור נפגמה קודם שחיטה אם אחר שחיטה במפרקת, דאז מוקמינן חזקת איסור דבהמה להדי חזקת הסכין ומצטרפת עמה ריעותא זו דהרי פגומה לפניך למהוי תרתי לריעותא, כמו במקוה כדלעיל סי' א'. אבל בנאבדה הסכין דליכא ריעותא לפניך לא חיישינן לחזקת איסור דבהמה, משום דאמרינן הרי שחוטה לפניך כיון דליכא שום ריעותא לפניך, כמו במקוה שנמדד שאין צריך למדדו ולעיין בו בכל פעם שטובל בו אלא לכתחלה ובדיעבד אמרינן הרי טבל לפניך, ולא חיישינן לחזקת טומאתו אלא בדאיכא ריעותא לפניך שנמצא חסר כדלקמן סי' ר\"א:", + "אחזקתיה. כן כתב הרא\"ש בתשובה. וביאר שם טעמו, משום דהא דקיימא לן כרב הונא בלא שיבר בה עצמות דפסולה חומרא יתירא היא לתלות דבעור אפגים, דטפי הוה לן למימר דבעצם המפרקת אפגים, הילכך היכא דידע בודאי שלא שיבר בה עצמות תלינן לחומרא אימא בעור אפגים אף על גב דיותר שכיח שיפגום בעצם המפרקת מבעור, אבל היכא דנאבד הסכין דמספקא אם שיבר בה עצמות דנתוסף עוד ספיקא אחרת שרינן לה, וכן אם עשה שום תשמיש בסכין שראוי לפגום בו מהאי טעמא שרינן לה, דחומרא היא לתלות בעור יותר מבעצם המפרקת הלכך בקל תלינן בדבר אחר עד כאן לשונו. ולפי זה הא דקיימא לן כרב חסדא בששיבר בה עצם לאו דווקא דודאי שיבר בה אלא אפילו בספק תלינן לקולא. ואזיל הרא\"ש לשיטתיה דלעיל דסבירא ליה דעצם המפרקת מצוי לפגום יותר מעור לכולא עלמא כשנוגע בו בכח כבעור, אלא משום שאינו חותך בו בכח לא תלינן ביה, ומשום הכי כתב דהיא חומרא יתירא (דמדינא הוה לן למיתלי טפי דנגע במפרקת בכח דהא מילתא דשכיחא מלמיתלי בעור דלא שכיח דפגים, ואף על גב דגם אם ידוע שנגע בכח במפרקת לא קיימא לן כרב חסדא אלא בשיבר עצמות דווקא היינו נמי משום חומרא יתירא זו דאחמור רבנן שלא לתלות במפרקת משום שאינו נוגע אלא לפעמים כמ\"ש לעיל בשם הרא\"ש, ולפעמים שאינו נוגע, ומשום הכי לא פלוג רבנן ואצרכו שיבר עצמות דייקא, ועצם המפרקת גם כן בכלל זה כמ\"ש המרדכי והגהות אשרי, דהיינו כשיש חתך נראה במפרקת שאז נראה לכל שחתך בכח, וכשאין חתך נראה בעצם המפרקת דאינו בכלל שיבר בה, אף על פי שנודע שהוליך והביא בכח על המפרקת לא תלינן לכולא עלמא משום לא פלוג. ומהאי טעמא נמי קיימא לן כרב הונא אפילו למיפסל קמייתא, אף על גב דאיכא ספק ספיקא שמא בבתרייתא ואם תמצי לומר בקמייתא שמא במפרקת כמ\"ש לעיל בסימן א', דכיון שלפעמים אינו נוגע במפרקת כלל וליכא ספק ספיקא ואסורא קמייתא מדאורייתא משום הכי אחמור בה רבנן לעולם, כמו דאחמור לעולם בבתרייתא או בחדא בהמה אפילו כשידע שנגע בכח במפרקת משום לא פלוג).
אבל לפי דעת הרשב\"א וסייעתו דהא דלא קיימא לן כרב [חסדא] בלא שיבר בה עצם הוא משום דסבירא לן דעצם המפרקת אינו מצוי לפגום יותר מעור, אם כן אינה חומרא יתירה אלא כדינא, והילכך לא תלינן לקולא אלא בודאי שיבר עצם או כהאי גוונא כדלקמן סעיף ט\"ו, ולא בספק.
ואף על גב דהשו\"ע פסק לקמן סעיף ט\"ו כהרשב\"א שלא להקל בחתך בכח במפרקת כהרא\"ש, אפילו הכי פסק כאן כתשובת הרא\"ש להקל בנאבדה ונמצאת פגומה. משום דאף להרשב\"א יש לומר שמיד שנאבדה אזלה לה חזקתה שהיתה בחזקת בדוקה, דאף על גב דלא ידעינן אם נפגמה מכל מקום אינה בחזקת בדוקה כשנאבדה ונתעלמה מן העין מאחר שלא ידענו מה היה לה דאימר שיבר בה עצמות המוצאה וגם כשהיא אבודה יכולה ליפגם על ידי כמה וכמה סיבות שונות ואיכא ספיקא טובא (עי' כרתי). דכהאי גוונא אשכחן לקמן סי' ק\"צ גבי עד בדוק שאבד חזקתו באבידתו מהאי טעמא. וכיון שאבדה חזקת הסכין באבידתה מוקמינן לה בחזקתה עד שעה שנאבדה ותלינן שנפגמה משנאבדה, משום דהא לא אתרעי כלל חזקת הסכין במה שנמצאת פגומה משנאבדה כיון שכבר אבדה חזקתה משנאבדה. מה שאין כן כשלא נאבדה וספק אם שיבר בה עצם לא אבדה חזקתה בספק זה, ואפילו אם נפלה על גבי קרקע ואינו יודע אם נפלה על חודה דלקמן סעי' ט\"ו, ולא אזלה לה חזקתה בנפילה זו, דאדרבה כיון שהיא לפנינו ולא ראינו שנפלה על חודה מוקמינן לה בחזקתה לומר שלא נפלה על חודה ולא נפגמה, וכיון שלא אזלה לה חזקתה עד שנמצאת פגומה הילכך כשנמצאת פגומה אתרעי חזקתה למפרע בריעותא זו דהרי פגומה לפניך, דמצטרפת לחזקת איסור דבהמה למהוי תרתי לריעותא כדלעיל. וגם בנגע במפרקת דאזלא לה חזקתה כדלעיל, היינו לחומרא דווקא לחוש לדרב חסדא, אבל לקולא לא קיימא לן כרב חסדא, אלא אמרינן דמפרקת לא פגמה טפי מעור כלל לפי דעת הרשב\"א. ומיהו אם מצאה במקום שנראה שנפלה ממנו במקום זה והיתה בו עד שנמצאה ואין כאן מקום לתלות הפגם שהוא יודע שלא עשה בה כלום הרי זו אסורה (שמלה חדשה), דלא תלינן ששיבר בה ולאו אדעתיה אלא כשבדקה מיד אחר שחיטה ואחר כך נמצאת פגומה כדלקמן סי\"ו:
(*) כך הבין הב\"י בכוונת הר\"ן. והט\"ז והש\"ך חולקים על זה וסבירא להו דאין חילוק בין עצם המפרקת לשאר עצמות, דהא בגמרא אתמר עצמות סתם ועצם המפרקת בכלל עצמות הוא. ולא כתב הר\"ן שעצם המפרקת הוא רך כמ\"ש לעיל בשם הרשב\"א, אלא לפי טעם הא', דהא דלא קיימא לן כרב חסדא ולא תלינן בעצם המפרקת כשנגע בו דרך הולכה והובאה מפני שהוא רך ואינו פוגם דרך הולכה והובאה, אבל לפי טעם הב' דלעיל, שאין הסכין עשוי לפגום דרך הולכה והובאה אלא דרך הכאה ושבירה, אין לחלק בדרך שבירה בין שאר עצמות לעצם המפרקת, כיון שבגמרא אתמר שיבר בה עצמות סתם. ובדרך הולכה והובאה אף הב\"י מודה שאפילו בשאר עצמות יש להחמיר כטעם הב' דלעיל, וכמ\"ש בשו\"ע לעיל. אבל הרא\"ש סבירא ליה שאפילו בדרך הולכה והובאה תלינן כשחתך בכח במפרקת, דדוקא בנגיעה בעלמא כשאינו חותך בו בכח לא קיימא לן כדרב חסדא כדלעיל. וכן דעת רש\"י. וכ\"כ המרדכי להקל מהאי טעמא כשנמצא חתך במפרקת, דבנגיעה בעלמא כשאינו חותך בו בכח לא קיימא לן כרב חסדא, משום דסבירא להו דמפרקת פגמה טפי מעור כשחותך בה כמו שחותך בעור, הילכך תלינן בה ולא בעור, כדאמרינן בגמרא דדוקא בספק שהה ודרס דאף על גב דאיכא למיתלי טפי בהיתרא שלא שהה ודרס כדרך רוב השוחטים לא תלינן משום דאתיילדא ריעותא בבהמה אבל היכא דבהמה לא אתרעי אלא סכין ואיכא למיתלי טפי בהיתרא תלינן. והרשב\"א והר\"ן סבירא להו דלא אמרינן הכי בגמרא אלא לרב חסדא, דסבירא ליה דטפי איכא למיתלי בעצם המפרקת מבעור מהאי טעמא דסכין איתרעי כו' כדלעיל, אבל לדידן דלא קיימא לן כרב חסדא אלא בשיבר בה עצמות לא מפלגינן בין ריעותא דבהמה לריעותא דסכין כיון דהא בהא תליא, והילכך אפילו ריעותא דסכין מצטרפת לריעותא דחזקת איסור דבהמה למהוי תרתי לריעותא כמו במקוה כדלעיל. ובשיבר בה עצמות היינו טעמא דתלינן לקולא, משום דכיון ששיבר בה עצם שוודאי פוגם ליכא ריעותא כלל במה שהיא פגומה לפניך, והלכך דווקא בשיבר בה עצם שוודאי פוגם אבל לא במפרקת, ולא אפילו בשאר עצמות בדרך הולכה והובאה שאינו ודאי פוגם, אף על פי שמצוי לפגום יותר מעור לא תלינן לקולא, כמו דלא תלינן לקולא בספק שהה ספק דרס (ואיכא נמי נפקא מינה לקולא לפי דברי הרשב\"א, דכל היכא דליכא ריעותא במה שהוא כן לפניך תלינן לקולא אפילו היכא דלית לן סכין אתרעי כו', וכגון טבל ועלה ונמצא עליו דבר חוצץ, שאם נתעסק באותו המין אחר טבילה תולין בו כדלקמן סימן קצ\"ט סי\"א).
ולענין מעשה אם שיבר בה עצם המפרקת, יחזור וישבר בה במקום אחר במקום שהיא בדוקה, ואם ימצא שם פגם בידוע שברזל זה רך ועצם המפרקת פוגמו בודאי, וכל כהאי גוונא יש לסמוך אהט\"ז והש\"ך. ובהפסד מרובה יש להקל בכהאי גוונא אף בחתך בכח במפרקת לחזור ולחתוך בכח כזה לפי אומד דעתו ולסמוך על רש\"י והרא\"ש:", + "מנדין אותו. משום אפקירותא שהחציף פניו כדקיימא לן מנדין על כבוד הרב עכ\"ל רש\"י ור\"ן. אבל הרמב\"ם וסמ\"ג והכלבו כתבו הטעם לפי שיסמוך על בדיקתו פעם אחרת ותהיה פגומה וישחוט בה עכ\"ל. דסבירא להו דעל כבוד הרב אין מנדין אלא כשביזהו וגינהו בדברים שהם גנאי לתלמיד חכם, אבל לא משום שאינו מכבדו כמו שהוא חייב לכבדו כגון קימה והידור, כמ\"ש [בהגהות מיימוניות] הובא בב\"י וט\"ז סי' של\"ד. אלא טעם הנדוי הוא שלא יסמוך על בדיקתו פעם אחרת, דחיישינן שלא יבדוק יפה ותהיה פגומה משום דהרבה צריך ישוב הדעת ויראת שמים לבדיקת הסכין כדלקמן, ומשום הכי הצריכו חכמים להראות סכין לחכם דוקא ולא האמינו לכל טבח על בדיקתו דחשדינן ליה בעצלות שיתעצל לתקנה ולכן לא יחמיר כל כך בבדיקתה.
והא דאמרינן בגמרא לא אמרו להראות סכין לחכם אלא מפני כבודו של חכם, היינו שלולא כבודו של חכם הוי סגי ליה לטבח להראות סכינו לפני כל יודעי דת ודין בדיקת הסכין, אף על פי שאינו חכם העיר אלא אחד מן התלמידים, או אפילו טבח אחר שאינו שותף עמו ואינו מוטל עליו תקון סכינו של זה, אבל הטבח לבדו לא האמינוהו חכמים כלל על בדיקת הסכין. שאם הטבח לבדו היה נאמן לא היה כבוד חכמים כלל בבדיקה זו, שהיא טורח רב, כדלעיל סימן ב, שלא האמינוהו לטבח עליה משום שצריך ישוב הדעת ויראת שמים הרבה. לפיכך הרי זה כבוד חכמים שבלעדם לא ירים איש את ידו לבדוק הסכין ולהורות עליה לומר שיפה היא וליתן רשות לטבח לשחוט בה, כמו שהוא כבודם בשאר הוראות שאין לתלמיד ולא אפילו לחכם אחר להורות במקום שיש חכם העיר (ואדרבה בדיקת הסכין חמורה מהוראה, שתלמיד המורה בעיר של חכם שאינו רבו לאו בר נדוי הוא, מה שאין כן כששוחט לעצמו ומוכר לאחרים או ששוחט לאחרים ואינו מראה סכין לחכם העיר בר נדוי הוא אם אינו חכם שהגיע להוראה).
ומיהו היינו דוקא בטבח ששוחט לעצמו ומוכר לאחרים או ששוחט לאחרים, אבל בשוחט לעצמו לא הצריכו חכמים להראות סכינו לחכם, ולא לתלמיד ולא אפילו לטבח אחר, כדאמרינן בגמרא צורבא מרבנן חזי לנפשיה, וכל שוחט שיודע הלכות שחיטה הוא צורבא מרבנן לענין זה, דצורבא מדרבנן הוא שם כולל לכל התלמידים, ותלמיד נקרא כל מי ששואלין אותו אפילו דבר אחד בלבד בתלמודו ואומרו ואפילו בהלכות החג שהכל בקיאין בהם כמ\"ש באה\"ע סי' ל\"[ח] סעיף כ\"[ז]. וטעמא משום שכל אדם נאמן לעצמו כדלקמן. ולכן גם חכמים מחלו את כבודם. אבל לאחרים לא האמינו לכל טבח, בין ששוחט לעצמו ומוכר לאחרים, בין ששוחט לאחרים בשכר, או אפילו בחנם, אלא האידנא שממנים אנשים ידועים על השחיטה והם זהירים וזריזים כדלקמן, אבל אם אינם זהירים וזריזין, אף על פי שהם בחזקת כשרות כסתם כל ישראל, מכל מקום כיון שאינן אנשים ידועים בזהירות וזריזות ויראת ה' על פניהם אין להאמינם על בדיקת הסכין יותר מבימי חכמי התלמוד, שלא האמינו לכל טבח בין שוחט לעצמו ומוכר לאחרים ובין שוחט לאחרים, שהרי לא הקלו אלא בשוחט לעצמו ואינו מוכר לאחרים, כמו שאמרו צורבא מדרבנן חזי לנפשיה (ועי' מ\"ש לקמן שכן דעת הרא\"ש וטור כהרמב\"ם וסיעתו). הילכך צריך ליזהר ביותר האידנא שיהיו השוחטים ידועים ביראת ה', כמ\"ש הרמ\"א סימן א' (ב') בדרכי משה שם, או שיהיה ממונה עליהם איש אחר ירא שמים לבדוק סכינם לפני השחיטה, וכן נהגו בהרבה מקומות וכן ראוי לנהוג בכל מקום (שמלה חדשה):", + "הקהל. אבל מדינא מותר לכל אחד להיות שו\"ב לעצמו ולמכור לאחרים, רק שיהיה מוחזק בכשרות כדלקמן סוף סי' ס\"ה. ואף על פי שמפסיד כשהיא טריפה, כיון שאינו נוטל שכר ליכא חשדא. וזה היא דעת הראב\"ד שהיה מתנה עם הטבחים לתת להם שכר קצוב לשנה ואחר כך היה עושה שיקבלו הכרכשות מן הכשרות בעד השכר ההוא, ונראה שהיתה כוונתו שאם היה נוטל הכרכשות בעד שכר טרחם איכא למיחש לחשדא כיון שאינן נוטלין אלא מן הכשרות, וכמו ששנינו בבכורות שהרואה בכורות צריך (להיות) שיהיה נוטל בשוה בין תם בין בעל מום כדלקמן סי' שי\"ב, אבל כשהוא מתנה עמהם לדבר קצוב לכל שנה הרי יש להם שכר בהבלעה בין כשירות בין טרפות, וכשנוטלים אחר כך הכרכשות הכשירות אין זה בשכר השחיטה אלא שקנו אותן בדמים, ובהא ליכא חשדא כיון שכבר קנו אותן בדמים, והרי הוא כמו ששוחט את שלו ומוכר, ומהאי טעמא שרי מדינא למי שקונה הע[ז]ר (שהוא החוכר מן הקהל ליטול דבר קצוב מן הקצבים מכל בהמה כשירה) להיות שו\"ב בעצמו במקולין דזה אינו נוטל שכר, ואף על פי שמפסיד כשהיה טריפה הוה ליה כטבח ששוחט ומוכר לאחרים אם הוא מוחזק בכשרות, ומכל מקום דומה לכיעור הוא ובעל נפש ראוי להתרחק מזה. כן כתב הריב\"ש, הובא בב\"י. והט\"ז הקשה אמאי שרי מדינא לטבח לשחוט ולבדוק לעצמו ולמכור לאחרים, מאי שנא מהא דתנן בפ\"ב דנגעים כל הבכורות אדם רואה חוץ מבכורות עצמו כדלקמן סי' שי\"ב, והיינו משום חשדא כדמפרש בגמרא סוף פ\"ד דבכורות ע\"ש. ותירץ כמ\"ש הר\"ש דשאני התם דאתחזק איסורא מה שאין כן בבדיקת הריאה דנשחטה הותרה, ובשחיטה היינו טעמא דנאמן דרוב מצויין אצל שחיטה מומחין הן ובידו לשחוט כהוגן, והילכך לא שרי מדינא אלא לשחוט אבל אם אירע לו הוראה לא יורה עכ\"ד, ע\"ש ובסי' שי\"ב. ולפי זה אין לשום חכם להורות היתר בשלו אלא בטרפות וכהאי גוונא דאיכא חזקה דהיתרא אבל לא במידי דאתחזק איסורא כשחיטה וכהאי גוונא.
אבל אין כן דעת הריב\"ש ושאר פוסקים, שהביאו ראיה לאסור לבודקים ליטול הכרכשות מן הכשרות בלבד ממה ששנינו בבכורות שהרואה בכורות צריך להיות נוטל בשוה, ולכן קראו תגר על המנהג שאין נוהגין כן, ולא מצאו זכות למנהג דלא חיישינן לחשדא בבדיקה משום דנשחטה הותרה ובשחיטה משום דרוב מצויין אצל שחיטה מומחין הן, אלא סבירא להו לחלק בין נוטל שכר למפסיד משלו כדלעיל. והיינו שבנוטל שכר אין לחלק בין בכורות לבדיקה, אבל בשלו לא חיישינן לחשדא בכל האיסורים אלא בבכורות לבד. לפי שהתרת בכורות אינה אלא במומחה שנתן לו הנשיא שבארץ ישראל רשות ואומר לו התר בכורות במומן, ואפילו היה מום גדול וגלוי לא יתירו אלא מומחה שנטל רשות כמ\"ש הרמב\"ם בפ\"ג מהלכות בכורות, ובזמן הזה שמתירים הבכור על ידי ג' בני הכנסת היינו משום דשליחותייהו דקמאי עבדינן שנתנו לנו רשות. וכיון שהתרת בכורות אינה אלא בנתינת רשות, דמעלה עשו בקדשים שלא יהיו מסורים לכל, ולא האמינו עליהם לכל יחיד אלא למי שהנשיא רואה בו שראוי לכך, לפיכך עשו בהם גם כן מעלה זו שלא להאמין לו על בכורות עצמו. מה שאין כן בכל האיסורים שאין צריך נטילת רשות להורות בהם היתר, כל שהגיע להוראה ואין רבו בחיים, יכול להורות אף בשלו. וכן טבח שיודע הלכות שחיטה יכול להורות היתר שיודע אף בשלו, לפי שמן התורה עד אחד נאמן באיסורין אף על פי שיש לו הנאה בעדות כמ\"ש הרמב\"ם. ולחשדא שיחשדוהו בני אדם ליכא למיחש, לפי שגם כל אחד הוא נאמן בשלו, אף על גב דאתחזק איסורא כשחיטה ומליחה וכהאי גוונא, כמ\"ש רמ\"א סימן קכ\"[ז] סעי' ג' בהג\"ה, ואם כן למה יגרע זה המורה בעיני בני אדם שיחשדוהו שמתיר את שלו שלא כדת, כיון שהם עצמם גם כן נאמנים להתיר שלהם, ואין זה דבר חדש להם להתיר שלו שכולם מתירים שלהם והם נאמנים לנו וסומכים עליהם לאכול משלהם (ואף על גב דאינן נאמנים אלא משום שבידם לתקן האיסור וזה המורה אין בידו לתקן, מכל מקום לאו כולא עלמא דינא גמירי לחלק בין יש בידו לתקן ובין אין בידו שיחשדוהו, כי המון עם הבאים לחשוד ולהטיל דופי בחכם המורה אינם מבחינים לחלק חילוק זה שבין נאמנותם להתיר שלהם ובין נאמנות המורה להתיר שלו. וגם באמת אין לחלק חילוק זה ביניהם, דאדרבא נהפוך הוא שהם נאמנים בשלהם אף על גב דאתחזק איסורא, והמורה שנאמן להורות היתר מיקרי לא אתחזק איסורא אפילו בשחיטה וכהאי גוונא משום דהרי שחוטה לפניך. דאם לא כן אף בשל אחרים לא היה שום חכם נאמן להורות היתר בספק שנולד בשחיטה שהרי אין בידו לתקן, וכיון דאתחזק איסורא לא מהימן מדאורייתא כמ\"ש בסי' א').
אבל הנוטל שכר מן הכשרות לבד נגרע ערכו בעיני המון עם לחשדו מאחר שזהו דבר חדש להם. ואם אין אנו יודעים בו שהוא חסיד אפשר גם לנו לחושדו באמת שמתיר בשביל שכרו. ולא דמי למורה היתר בשלו שזהו דבר שאי אפשר לתקן, שהרי כל אדם נאמן בשלו שהתורה האמינתו לכל אחד מישראל בשלו על הפרשת תרומות ומעשרות ושחיטה וניקור כמ\"ש בסי' א', וגם חכמים לא עשו סייג לתורה בדבר זה שאם כן אין אדם מתארח אצל חבירו כדאיתא בירושלמי, ואם כן למה יגרע המורה מכלל ישראל לחשדו שמתיר האיסור במתכוין. שהרי אין החשד שחושדים אותו אפילו ברואה בכורות עצמו לומר שלבו אונסו להטות דעתו להתיר, כמו שנחשד דיין הנוטל שוחד, אלא החשד הוא שמתיר בכורות עצמו שלא כדת במתכוין כדמוכח בגמרא סוף פ\"ד דבכורות, הילכך בשאר איסורין אין לחושדו כלל להוציאו מחזקת כשרות של כל ישראל הנאמנים להתיר שלהם. אלא אם כן הוא באופן וענין אחר משונה וחלוק מאופן וענין שנאמנים בו כל ישראל, כגון שנוטל שכר מכשרות לבד, שענין זה חלקוהו חכמים והוציאוהו מכלל נאמנות כל ישראל לחשדו באמת אם אין אנו יודעים בו שהוא חסיד, כמבואר מלשון רמ\"א כאן שלא יבא להקל כו', אף על גב דמדאורייתא אוקימנא גברא אחזקתיה ולא נפסל בנטילת שכר זה מדאורייתא כמבואר בר\"ן סוף פ\"ב דקידושין.
וראיית בכורות עצמו אף על פי שהוא באופן וענין נאמנות כל ישראל בשלהם בכל האיסורים, מכל מקום כיון שראיית בכורות חלוקה מהם בלאו הכי, שאף חכם היודע להתיר בכורות במומן אינו רשאי להתיר בלא נטילת רשות, מה שאין כן בכל האיסורים, דמעלה עשו בקדשים, הלכך עשו בה גם כן מעלה זו וחלוקה גם כן לענין בכורות עצמו מכל האיסורים. ומעלה יתירה היא זו שאפילו אם בא להורות ולהתיר ולאכול בינו ובין עצמו אינו רשאי, אף על גב דבכהאי גוונא בכל האיסורים אדם נאמן על עצמו יותר ממאה איש, אפילו אם מכחישים אותו, כיון דיודע בעצמו שהאמת אתו. ואף על פי שאם היה נודע הדבר לבית דין היה מענישים אותו על פי עדים המכחישים אותו, מכל מקום בלא הודע שלהם רשאי להקל בינו לבין עצמו, כדאפסיקא הלכתא בגמרא ריש פ\"ג דכריתות. מכל מקום לראות בכור עצמו אינו רשאי שמא יתיר שלא כדת במתכוין כדלעיל, ואף על פי שיודע בעצמו שלא יתיר. ועל כרחך צריך לומר דהיינו טעמא משום דמעלה עשו בקדשים, ולא נתנו רשות כלל לראות בכור עצמו בשום ענין, דלא פלוג רבנן בראיית בכורות משום מעלה דקדשים. ואף על פי שאין בידינו לתקן ולמחות שלא יראה בינו לבין עצמו. מה שאין כן בכל האיסורים דגדולה מזו מצינו בהם, דכל כהאי גוונא שאין בידינו לתקן הדבר כל אחד נאמן לעצמו אפילו החשוד על האיסורים, ואפילו לנהוג היתר בפנינו ולא בינו לבין עצמו בלבד, ואין מוחין בידו כלל אף על פי שאפשר למחות, כיון שאי אפשר לתקן הדבר לגמרי. כגון מומר אוכל נבילות לתיאבון ששוחט לעצמו ואוכל, ואין צריך לבדוק לו סכין אלא להתיר לאכול משחיטתו כדלעיל סי' ב', אבל שיאכל בעצמו אין צריך לבדוק ואין מונעין אותו מלשחוט לעצמו, לפי שהוא דבר שאי אפשר לתקן, דאי בעי לאכול נבילה כמה נבילתא איכא בשוקא במקולין של נכרים דמצי למיזבן מינייהו בצנעא על ידי שליח נכרי, או שינחור בעצמו בצנעא. ומשום הכי נמי לא מנעו הטבח שיצאה טריפה מתחת ידו מלשחוט לעצמו אלא מלמכור לאחרים כדלעיל שם. והילכך אפילו לפי דעת הט\"ז דלעיל שאסר להורות היתר בשחיטה לעצמו, היינו להתיר לאחרים לאכול מהוראתו, אבל לו בעצמו פשיטא דיכול להורות, דהחשוד אינו אלא שלא יתיר האסור במתכוין.
ומיהו היינו דוקא בדבר שיש לאדם תורת נאמנות עליו מן התורה, ולאחרים היה נאמן, אלא שלעצמו אינו נאמן משום חשדא שחושדים אותו באמת שמתיר לעצמו שלא כדת. אבל בדבר שאין לאדם יחידי תורת נאמנות עליו מן התורה אפילו לאחרים, אינו נאמן גם לעצמו אפילו בשלו (אף על פי שאי אפשר לתקן הדבר לגמרי. כגון דבר היתר שמסרו ליד אחר וזה שנמסר לו אומר שנאסר, כגון שאומר על היין שנתנסך וכהאי גוונא, והבעלים מכחישים אותו, דלפי דעת הש\"ע לקמן סי' קכ\"ז אין הבעלים נאמנים, או אפילו לפי דעת החולקים שם אלא שהוא דבר דאתחזק איסורא שאין הבעלים נאמנים עליו אלא משום שבידם לתקנו, וכיון שלא היה בידם אלא ביד אחר והוא אומר שלא נתקן, כגון שמסר בהמה אל השוחט לשוחטה והשוחט אומר שנשחטה שלא כהוגן ובעל הבהמה מכחישו, דאינו נאמן לכולא עלמא, הרי זו אסורה אף לו לעצמו. אלא אם כן אוכלה בינו לבין עצמו בלי שיוודע הדבר, אבל אם יוודע הדבר מענישים אותו, מאחר שאינו נאמן לנו, שאנו מחזיקים איסור בבהמה זו מספק והרי בידינו למונעו שלא יאכל ממנה, ואף שאין בידינו לתקן הדבר):
תשובת שאלה נידון סכינים מלוטשים:" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "מה שהקשה הפרי חדש סק\"ו על הרשב\"א, לא קשה מידי. דהא מילתא דפשיטא דלא אמרינן הלכה כתלמיד במקום רב אלא במלתא דתליא בסברא דידיה שאין סברת התלמיד ושיקול דעתו נגד סברת הרב ודעתו, אבל הא דאמר ריש לקיש לגירסת הרי\"ף למטה מן האגפיים היא מילתא דלא תליא בסברא, שהרי בבהמה נמשך כח החוט עד הירכיים שמעמידים אותו ותשש כחו כדפירש רש\"י, ואם כן בעוף גם כן מסתברא הכי. ואם תימצי לומר שבעוף האגפיים מעמידים אותו, אם כן הוה ליה למימר עד בין האגפיים כרבי ינאי, אבל למטה מן האגפיים היא מלתא דלא תליא בסברא כלל, אלא דהכי גמירי ליה מרביה כמו רוב הטריפות שהן הלכה למשה מסיני:", + "והלכך בעי שהייה מעת לעת. הנה מה שכתב הב\"י בשם הר\"ן, ואחריו נמשכו כל האחרונים, דבעינן שהייה מעת לעת, לאו בפירוש אתמר בר\"ן אהך דהכה במקל, אלא מכללו אתמר דכתב דכל הני דאמרינן בשמעתין כו', וסבר הב\"י דגם הך דהכה במקל בכלל כל הני דשמעתין.
ומיהו היינו דוקא היכא דחיישינן לריסוק, אבל משום פיסוק פשיטא דלא בעינן שהייה, כמבואר במקור דברי הר\"ן אל[ו] בחדושי הרשב\"א, הובא בב\"י סוף סי' נ\"ח. עיין שם במ\"ש הב\"י בתחלת הסימן בד\"ה ואם שהתה כו' בשם הר\"ן לפי דעת הרמב\"ם והכי קיימא לן. והלכך בהלכה דאתמר בהדיא בגמרא דאין צריך בדיקה משום ריסוק, על כל פנים אין מקום לשהייה.
דאף הב\"ח לא כתב להחמיר כאן בהלכה יותר מבנפלה הואיל ולא היתה המכה אלא באבר אחד, אלא לענין בדיקה משום פיסוק, וכן משום קריעה באברים הפנימים שבמקום ההכאה, אבל משום ריסוק אין לחוש כלל אפילו בעמדה לשיטת רש\"י, וכמ\"ש מהר\"ם בגליון הרי\"ף שהיא שיטה א' שבר\"ן, והובא בב\"י בסי' נ\"ח, דאין בדיקה כלל לריסוק, וכדעת הטור שם שפרט ומנה י\"ח טריפות. ואם כן לפי זה ודאי דאף בהכה במקום אחד יצאה מחשש ריסוק כשעמדה, דאם לא כן אין בדיקה והכשר לעולם. ולפי דעת הב\"ח סי' נ\"ח גם הרמב\"ם שבר\"ן שם מודה דלא חיישינן לריסוק כלל כששהתה או עמדה. וגם לשון הר\"ן מורה לכאורה דעל כל פנים בעמדה מודה הרמב\"ם לרש\"י. אלא שבחדושי הרשב\"א ותורת הבית הארוך מבואר דגם בעמדה חיישינן לריסוק. אבל בהלכה גם הרשב\"א מודה לרש\"י דאפילו באבר אחד אין חוששין לריסוק, דאם תימצי לומר שהילוך אינו מוציא מידי חשש ריסוק אבר אחד אם כן כשנמצא אבר אחד מרוסק אחר ההילוך אמאי שרי הרשב\"א בתשובה המובאה בב\"י וש\"ע שם, דלמא שלט כח הנפילה והחבטה במקום זה יותר מאחר דחזינן ריסוק, ומנא לן לתלות הריסוק בדבר אחר. אלא ודאי משום דסבירא ליה להרשב\"א שבכל ריסוק המטריף, אפילו ריסוק אבר אחד, אי אפשר שתלך כמו בשאר טריפה. עיין שם בב\"י בשם הרשב\"א. והא דלא חיישינן לשאר טריפות כקריעה ופיסוק כשהלכה, היינו משום שהיא בחזקת בריאה כמ\"ש הר\"ן. ומה שכתב הר\"ן שם תחלה שמחמת החבטה נטרפה כו', היינו לשיטה הא' דהבדיקה אינה אלא לשאר טרפות ולא לריסוק. ומה שכתב אחר כך ואף על פי שאפשר שנקרעו הדקין כו' בחזקת בריאה כו', היינו לשיטת הרשב\"א שממנו מקור דבריו שם, דסבירא ליה כהרמב\"ם דלעיל שם במשנה, עיין שם ברשב\"א. ואם כן בודאי לא נתכוין הב\"ח להחמיר באבר אחד יותר מבנפלה, אלא לענין בדיקה דקריעה ופיסוק.
ואף גם לזאת החומרא משמע מלשון רמ\"א בהג\"ה, וסתימת הט\"ז וש\"ך שם, דהלכה מהני לדידן בכל גווני, דאם לא כן היה להם לפרש דבאבר אחד לא מהני. וטעמם ונימוקם עמם כמו שכתב הר\"ן אף על פי שאפשר שנקרעו הדקין מכל מקום כיון שהלכה כדרכה בחזקת בריאה היא. ולא דמי לחוט השדרה, שאינו בכלל הגוף ובהכאה קלה (אפילו בשבט כמ\"ש הכלבו ורש\"י בספרים אחרים) חיישינן לשבירת השדרה שהמקל נוגע בה ומכה בה בכח וממילא נפסק החוט, כדפירש רש\"י במשנה ריש פרק אלו טרפות. והא דלא חיישינן לחוט בנפילה כשהלכה, היינו שאילו נטרפה על ידי החבטה לא היתה יכולה לילך כמ\"ש הר\"ן לעיל. והיינו בחבטה דנפילה דוקא, אבל אברים שבחלל הגוף ליכא למיחש בהו לקריעה ופסוקה על ידי הכאה שמבחוץ, אלא במכה רבה עד שאינה יכולה לעמוד ולילך כדרכה מחמת הכאה זו, אבל אם הלכה כדרכה בידוע שלא היתה מכה רבה ובחזקת בריאה היא כמו שנתבאר. וכ\"מ בזבחים דף ע\"ד מדלא מוקי בהכה במקום אחד. וכיון דאתחזק ספק טריפות אין מכניסין בעזרה לשוחטה דהקריבהו נא לפחתך, כדפי' רש\"י שם, דלא ככרתי ופלתי סי' נ\"ח. והא דלא מוקי בהכה בחוט השדרה, משום דאפשר לבדוק בשדרה מחיים לפי מ\"ש הט\"ז. והשתא אתי שפיר דלא קשה מידי מ\"ש בסי' ל\"א לרמ\"א וש\"ך דאין צריך בדיקה כלל במוח בנחבסה, משום דמסתמא הלכה. ואם לא הלכה סמך רמ\"א אמ\"ש בסי' נ\"ח.
והנה ממה שכתב הר\"ן אף על פי דאפשר שנקרעו הדקין כו', מבואר הטיב דרוצה לומר דחיישינן נמי לקריעות דקין וכיוצא בהן, ולא לחוט השדרה בלבד. וההיא עובדא דאשתכח חוט דאפסיק, אינה אלא לראיה שהילוך זה אינו מוציא מידי ספק ריסוק כמו שאינו מוציא מידי פסיקת החוט. וכן משמע גם כן בהדיא בתורת הבית הקצר מידי ספק. מעשה כו' מידי ספק כו' עיין שם. ולאיכא מאן דאמר שבר\"ן אפילו הלכה חיישינן לחוט, אין ראיה כל כך מחוט לדחות תלמוד ערוך מהלכה, לפי מה שנתבאר לחלק בין חוט לאברים הפנימים. אלא דנודע מה שכתב מהרמ\"ע דלעולם סברא ראשונה שכותב הפוסק בלשון סתם הוא עיקר בעיניו. וכן משמע גם כן בתורת הבית הארוך שהביא ראיה מאין חוששין דהכה במקל לאין חוששין דכולה שמעתין, דאפילו לחוט אין חוששין, דסבירא ליה דכולהו אין חוששין דכולה שמעתין כי הדדי נינהו לגמרי. ואם כן כולהו חוששין נמי כי הדדי נינהו לגמרי, וכמו שכתב בחדושיו דהא לא מפלגינן בהו בגמרא ועל נפילה דמתניתין מייתי להו כו'. ואם כן לענין הלכה נמי ליכא לפלוגי בהו. וכן משמע ממה שכתב בתורת הבית הקצר דין זה גבי נפולה ולא לגבי שבורה, דלא כטור ששינה דרכו מדרך הגמרא והרשב\"א והרמב\"ם, משום דסבירא ליה כאיכא מאן דאמר שבר\"ן, כמ\"ש הדרכי משה. ומיהו לפי זה דהרמב\"ם גם כן סבירא ליה כהרשב\"א, אם כן צריך לומר דמה שכתב בפ' י\"א בנתרוצץ צריך בדיקה סתם, ומשמע אף שהלכה. היינו משום דנתרוצץ צריך בדיקת סדקין ובקעים מפולשים. והשתא אתי שפיר דלא קשה מידי על רמ\"א וש\"ך שלא הצריכו בדיקה בנחבסה, נגד דעת הרמב\"ם פי\"א. עיין מ\"ש סי' ל\"א.
מ\"ש הפרי חדש שכן דעת רש\"י שכתב חיישינן לחוט השדרה. לכאורה נהפוך הוא, מדלא כתב כן רש\"י תחלה אלא במחיוה אפיסקיה דוקא. תדע שהרי הרשב\"א בתורת הבית הקצר כתב בהדיא בראש המקל מכה בכח ומרסק וכן במקום הקשרים, ובאפיסקיה כתב חוששין שמא פסק החוט, אלמא דסבירא ליה לחלק ביניהם, משום דסבירא ליה שאינה מכה בכח אלא בראש המקל או בקשרים ולא באמצע, אף על פי שמכה לרוחב השדרה. דלא כמשמעות הש\"ך, וצריך עיון:" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "אבל רש\"י כו'. עיין ט\"ז סי' ק\"צ (כיון דרוב דמים מן המקור) לא נחשב זה לספק כו' (פירוש הא דשמא לאו מן המקור). לכאורה הוא נגד הסוגיא (דף י\"ז וי\"ח) דלכולא עלמא מן הלול ולחוץ אין שם ודאי טומאה, ולפירש\"י אתי שפיר. ואף אם תימצי לומר ע\"פ מ\"ש התוס' (דף י\"ז סוף ע\"ב) דחזקה וקורבא מהני למהוי פלגא ופלגא, וסבירא ליה להט\"ז דהיינו דוקא בפרוזדור דהוה קורבא דמוכח כמ\"ש התוס' בב\"ב (דף כ\"ד), מה שאין כן בכתם, אם כן יש לומר דהוא הדין בכותלי בית הרחם למטה ליכא קורבא דמוכח, שהרי העליה למעלה מן הפרוזדור והחדר הוא נמוך ושוה לקרקע פרוזדור כדפירש רש\"י (דף י\"ח ע\"א) והתוס' (דף י\"ז ע\"ב):", + "וכל דם כו' וכסבורה כו'. עיין במשמרת הבית שער הכתמים (דף קע\"ח) בהדיא (בעד הבדוק טמאה נדה דודאי מגופה אתא ובהרגשה אלא דקא סברא וכו'). וכ\"ד רש\"י (דף ג' ע\"א גבי אשה מרגשת בעצמה פי' והא כיון דלא ארגשה מאתמול ודאי השתא בבדיקת עד נפק), מדתלינן בהרגשת עד אפילו לקולא שלא לטמאות למפרע מכלל דחזקה אלימתא היא, כמ\"ש הרמב\"ם ריש פ\"ט (בחזקה שבא בהרגשה), דאף הלל לא פליג על שמאי אלא בקדשים ומדרבנן (ע\"ש ע\"ב בתוס' ד\"ה איכא בינייהו). והתוס' שם ד\"ה מרגשת לא פליגי על רש\"י (דסבירא ליה דשמאי אינו חושש בהרגשת עד)* אלא דלא תלינן לקולא בהרגשת עד, ע\"ש בר\"ן בשם התוס', אבל לחומרא מודו. כמבואר ממ\"ש בספר התרומה גבי מכה שאינו ידוע אם מוציאה דם שהחמיר בבדיקה כמו בהרגשה (ע\"ש סי' צ\"ב. ויובא קצת לשונו לקמן בסמוך), ונודע שתרם תרומת מדותיו של רבו ר\"י בעל התוס'. וע\"ז סמך מהרא\"י (סי' מ\"ז), הובא ב\"י (סוף סי' קפ\"ז), וכתב בפשיטות דהוה ספיקא דאורייתא.
[* הג\"ה ממהדורא בתרא: זה אינו במשמע כלל בלשון התוס', אלא דפליגי בהדיא על רש\"י שפירש שעכשיו הרגישה וכסבורה הרגשת עד היא, והתוס' סבירא להו דאף דלא הרגישה כלל עכשיו אין לטמאה למפרע משום סייג לקדשים, משום דלא פלוג רבנן, ומדאורייתא אוקמה אחזקה. ולהבא ה\"ט דטמאה משום דהך סוגיא דלא כשמואל דבעי הרגשה, וכדמוכח מדשורפים שיריים דתוך שיעור וסת לקמן דף ו' ודף ס', אף שלא היתה עדיין הרגשת עד, וגם כולא סוגיא דמן הלול ולפנים או לחוץ לא אתי שפיר לשמואל, דהא שחתה ונזדקרה קודם בדיקה והרגשת עד. ומשום הכי השמיט בספר התרומה מימרא דשמואל לגמרי דיחידאה הוא. וגם הסמ\"ג לא הזכיר האי טעמא דהרגשה. ומ\"ש הר\"ן בשם התוס', הם תוספות אחרים. וגם בתוס' שלנו ריש פ\"ח, דאמרינן הרגשה שמש ועד ומי רגלים לחומרא. ולתוס' אלו נתכוין מהרא\"י בפסקיו. ובתרומת הדשן סי' רמ\"ו נמשך אחר התוס' אלו שלפנינו רפ\"ק.]
ועיין רש\"י (דף נ\"ז ע\"ב שם) אמר שמואל בדקה קרקע עולם וישבה עליה כו' טהורה כו' עד שתרגיש כו' ופריך מהא דתנן עד שהיה נתון תחת הכר כו' היכי דמי אי דארגישה עגול אמאי טהור אי דלא ארגישה כו' ומשני לעולם דארגישה כו' ופרש\"י ד\"ה לעולם דארגישה ועגול להכי טהור כו' משמע שפירש הסוגיא כפשטה דארגישה ממש. וכן דעת הרמב\"ם בפירוש הסוגיא מדכתב בפ\"ה (ה' י\"ז) ואפילו הרגישה גופה ונזדעזעה כו'. אלא דסבירא להו לרש\"י ורמב\"ם דאף המקשה דלא סבירא ליה הא דמשני אימא הרגשת עד הוא היינו להקל בדארגישה ממש אבל להחמיר בדלא ארגישה לכולא עלמא אמרינן הכי*. ואף להני לישנא דלא אמרינן אשה מרגשת בעצמה, היינו שאין זו הוכחה שלא ראתה דאימור ארגישה ולאו אדעתה, כדאמרינן בגמרא (דף נ\"ז ע\"ב), אבל לא דחזאי בלא הרגשה. מדתנן נמצא בפרוזדור (מן הלול ולפנים ודאי) כו'. כמבואר מלשון הרמב\"ם ריש פ\"ט (בחזקה שבא בהרגשה) כמו שביארנו, והיינו בפ\"ה (שם ביאר דין נמצא בפרוזדור), ור\"ל דנמצא משמע שלא הרגישה ביציאת הדם, ומדשורפין תרומה וקדשים מכלל שחזקתו בהרגשה (ולא דאמרינן דארגישה מעיקרא ולאו אדעתה, דהא אינה מטמאה למפרע לשרוף מדאורייתא אלא כשיעור וסת, שהוא רגע אחד. ועוד דבדקה קרקע עולם וישבה עליה שעה ושתים אמאי היא טהורה דלמא ארגישה ולאו אדעתא). ואין לומר דהאשה טהורה והדם טמא (גבי נמצא בפרוזדור) אף שלא בא בהרגשה, ואתי שפיר נמי הא דתני ר' חייא דם הנמצא בפרוזדור חייבין עליו על ביאת המקדש, ולא קתני חיוב קרבן דבא על הנדה. דזה אינו, דהא הרגשה ילפינן מבבשרה, ושפופרת וחתיכה נמי ממעטינן מבבשרה (ולפי הר\"ן בריש פ\"ח המיעוט הוא משום שאינה מרגשת הדם), והתם אמרינן בגמרא דהדם אינו טמא אלא למאן דאמר מקור מקומו טמא, ורבי סבירא ליה מקומו טהור, וקתני במתני' נמצא כו'. ותו דכולה סוגיא (דף י\"ח) משמע דמתניתין ככולא עלמא היא. והתוס' לא סבירא להו דקדוק לשון נמצא בכהאי גוונא. עיין כרתי ופלתי מ\"ש על התוס' ריש פ\"ב דשבועות (ורוצה לומר דמיירי דארגישה ממש). אי נמי סבירא ליה להרמב\"ם, אם הרגישה ביציאת הדם היתה מרגישה אם מהמקור או מעליה (אלא ודאי דלא ארגשה ממש). והתוס' סבירא להו, כמו שכתב הרשב\"א גבי מכה שבמקור, שאי אפשר לה להרגיש אם מהמקור או מהמכה, והוא הדין הכי נמי אפשר דאינה מרגשת.
[* כדפירש\"י בריש פ\"ק. אלא דאין דין הטומאה תלי בהכי כמו לשמואל, ומשום הכי בנמצא על שלו חייב חטאת להמקשה ולא לשמואל. והיכי דאיכא למיתלי במי רגלים ובמאכולת יש לתלות לשמואל ולא להמקשה.]
וגם אפשר דסבירא להו להתוס' דלא בעי שתרגיש הדם ביציאתו מן המקור, כמשמעות הרמב\"ם (ריש פ\"ט ופ\"ה ה' י\"ז) ורמב\"ן ומהרא\"י בתרומת הדשן הובא ב\"י וש\"ע סי' ק\"צ, אלא דאף הרגשת בית החיצון מטמא, דהא מבבשרה ילפינן לה דהיינו בית החיצון. וכן משמע מלשון ספר התרומה וסיעתו גבי מכה שמרגשת שהדם נופל מהרחם, משמע שרוצה לומר מבית החיצון דמקרי רחם בגמרא ריש פרק קמא ובתוס' ורא\"ש ריש פ\"ט. דאם לא כן הוה ליה למימר שותתת או יוצא, שהרי אינו נופל באויר כיון שהוא לצד אחוריה ונמוך ושוה לקרקע הפרוזדור. ועוד דתחלה כתב אם בודקת באותו מקום כו', ובדיקה זו היא בבית החיצון (עיין ב\"י סי' קצ[ו]), ולמה ליה למימר תו אם מרגשת כו', הא כל שכן הוא, דמכח קושיא זו נדחק רמ\"א לפרש דבדיקה זו היא במקור כמ\"ש סי' קפ\"ז, אבל זה אינו כמ\"ש שם. ומלשון הטור וש\"ע סי' זה, אינו ראיה, משום דמיירי בדם שבבית החיצון שמטמא מיד ביציאתו מהמקור. ואדרבה מדכתבו בסי' ק\"צ שיצא מבשרה, ולא בבשרה כלשון הרמב\"ם ורמב\"ן, משמע דר\"ל דאף שמרגשת ביציאתו, דהיינו בשרה דקרא מהני. אבל אין לומר דדוקא הרגשת בית החיצון בעינן, כלישנא דקרא, דאם כן למה לי למעוטי שפופרת משום שאין דרכה של אשה לראות בשפופרת, כדאיתא בגמ', וכפירוש הרמב\"ם והרא\"ש (עיין במ\"ש סי' קפ\"ח), תיפוק ליה משום שאינה מרגשת. ואפשר שמכאן יצא להרמב\"ם דהרגשה היא במקור, ולא סבירא ליה כפירוש ר\"ן ריש פ\"ח דשפופרת ממעטינן משום הרגשה, דהא אינה מכנסת השפופרת אלא בפרוזדור כמ\"ש הרמב\"ם בפ\"ה. ולהר\"ן סבירא ליה דהרגשת בית החיצון* דוקא בעינן, דהא הרגשת יציאתו מהמקור יכול להיות גם ברואה בשפופרת.
[* עיין שם בר\"ן דבעינן דוקא הרגשת דם ולא שפיר וחתיכה. ומיהו אם כן מאי פריך ברפ\"ח (גבי האשה שהיא עושה צרכיה) ואי דארגישה כו', הא ודאי ארגישה מי רגלים עם דם, דדמי לחתיכה דפלי פלויי לפ\"ד הר\"ן. ואין לומר דשאני מי רגלים שאינם מהמקור והרגשתם לאו כלום, דהא הוא בענין דהדור למקור, אלא דהא דפריך ואי דארגישה כו' היינו הרגשת הגוף ממש, כמ\"ש הרמב\"ם ורמב\"ן שם. וגבי שפופרת סבירא ליה לר\"ן כפרש\"י שהכניסה תוך המקור וארגשה השפופרת ולא הדם שבתוכה, דומיא דחתיכה שדם אגור בתוכה. אבל בפלי פלויי מקרי הרגשה לשניהם בשוה. דלא כשב יעקב בשם בית יעקב גבי דם מעורב בליחות דלא מיקרי הרגשה לדם ע\"ש, דזה אינו, דמאי שנא מפלי פלויי. וגם בגמ' פ\"ט בשופעת דם טמא מתוך דם טהור לא חילקו בין רב למעט. ולא דמי למי רגלים שאינה מרגשת דבהדור למקור. וגם מ\"ש שם בסי' מ\"א דליחות הרבה הן כמכה אם גדילות מהמקור, צריך עיון גדול, הא גם דמים טהורים באים מהמקור כמ\"ש תרומת הדשן, ואין שם מכה עליהן כי דרך נשים הוא, ומאן מפיס לחלק ולהכיר אם הם גדילות מהמקור או שבאו שמה משאר אברים. וגם לחלק בין רב למעט הם דברים בדויים. וגם מ\"ש דדם נדה אינו אלא הבא משאר אברים למקור ולא דם הגדל במקור צריך עיון גדול. וגם אם תימצי לומר שהליחות כמכה, אין לטהר הדם המעורב, דמאי שנא מפלי פלויי שאין לך מכה גדולה מחתיכה שהפילה, דמשום הכי אם דם חתיכה היא טהורה לכולא עלמא, אלא דת\"ק מטמא בפלי פלויי משום דלאו דם חתיכה הוא אלא דם נדה שנכנס בבקעי החתיכה, והוא הדין וכל שכן בליחות. רק שבזה יפה כתב שטיפת דם המעורבת בליחות לא אמרינן חזקתו בא מהמקור, אלא ספק שקול הוא שמא מהעליה, משום דמסתמא באה הטיפה ממקום הליחות, כמ\"ש בסימן קצ\"א בשם התוספות והרא\"ש ע\"ש. ולא דמי לפלי פלויי, דהתם אמרינן שהחתיכה הוציאה עמה דם נדה ונבלע בבקעות שבה.]
ולפי דעת הרמב\"ם ורמב\"ן היה אפשר לומר, דדוקא בנמצא בפרוזדור אמרינן כסבורה הרגשת עד הוא, דקרוב הדבר לטעות מפרוזדור למקור, דפתח הפרוזדור הוא בעומק לפנים, ומשום הכי דקדק הרמב\"ם ריש פ\"ט בלשונו ונקט פרוזדור. דלא כתוס' יו\"ט שכתב לדעת הרמב\"ם דכל בית החיצון נקרא פרוזדור, שהרי כתב בפ\"ה ובגמר ביאה (האבר נכנס לפרוזדור) כו'. ובהכי אתי שפיר לשון המשנה לאחר זמן טמאים מספק, דאף האשה אינה טמאה ודאי, משום דמיירי דומיא דרישא בקינוח ולא בבדיקה (ואפשר דאתי שפיר נמי אף להר\"ן דקינוח הוא מבחוץ, וליכא למימר כסבורה הרגשת עד שבחוץ בהרגשה שמבפנים. אלא מהא דאמרינן בגמ' אותו מקום דחוק הוא, משמע דמבחוץ לאו דוקא אלא שהכניסה מעט, כמ\"ש הרא\"ש בפירוש, וכן הוא ברבינו ירוחם הובא ב\"ח סי' קצ\"ו). והא דבר פדא (דף ס' ע\"ב דאמר כל שבעלה בחטאת (כגון שבדקה כשיעור וסת למציאת הדם) טהרותיה טמאות), יש לומר דמיירי בדארגישה, ולא בשעת עסק הטהרות, כמו שצריך לומר לפי דעת התוס' דלא סבירא להו שחזקתו בהרגשה. אלא שצריך עיון אמאי תטמא אפילו בכשיעור וסת, כיון שלא הרגישה אז. וע\"כ צריך לומר דמשהעד עומד בצד המשקוף ממש ואינו מחוסר הבאה כלל אפילו משהו (עיין רש\"י דף י\"ב) היא מרגשת בנגעו בבשרה כסבורה כו', משום שחזקתו בהרגשה כמ\"ש הרמב\"ם. אבל להתוס' צ\"ע. ומ\"ש הרמב\"ם ריש פ\"ט בפרוזדור, הוא משום דחוץ לפרוזדור בכותלי בית הרחם ליכא ודאי טומאה לעולם, מה שאין כן בפרוזדור דאיכא ודאי טומאה מן הלול ולפנים, והיינו משום שחזקתו בהרגשה. וכוונת הרמב\"ם להביא ראיה לחזקה זו ממתניתין דנמצא בפרוזדור מן הלול ולפנים, כדמסיים כמו שביארנו. אלא שקשה הדבר לטעות כל כך בקינוח לפתיחת המקור. אבל אם תמצי לומר דסגי בהרגשת בית החיצון אתי שפיר, דיש לומר דעובי כותלי בית הרחם מבחוץ קרינן בהו בבשרה בעובים כמו בחללם מבפנים, דמקרי כותלי בית הרחם בגמרא (ועובי הוא בשר ולא עור כמ\"ש בעץ חיים שער כ\"ב פ\"ב), מה שאין כן ממנו ולחוץ עור הוא ולא קרינן ביה בבשרה. והרמב\"ם ורמב\"ן, אפשר דלרבותא וקושטא נקטו הרגשת יציאתו מהמקור, דבהכי נמי טמאה אף על פי שהדם בפנים, ולא נתכוונו לדווקא כלל. ולכן כתבו הטור וש\"ע סי' ק\"צ מבשרה סתם, דמשמע בין מקור לחודיה בין בית החיצון לחודיה וצ\"ע.
והנה מאי דפשיטא ליה למהרא\"י דבבדיקה הוה ספיקא דאורייתא לכולא עלמא, לבד שיש לומר שהוציא כן מלשון ספר התרומה וסיעתו דלעיל, ראה זה מצאתי שאי אפשר כלל לומר שהוא איסור דרבנן משום טומאת כתמים לחוד, דאם כן בדקה בדבר שאינו מקבל טומאה טהורה כמו בדקה קרקע עולם כו', וזה אינו, דהא עיקר הבדיקה היא בצמר גפן שאינו מקבל טומאה, כדאיתא בגמ' (דף י\"ז) וכדלקמן סי' קצ\"ו. וגם צמר סתם אינו מקבל אפילו טומאת נגעים עד שיהא טווי. וגם בגד פשתן דלקמן שם, הם שחקי דכיתנא דמעלי לבדיקה כדאיתא בגמ' שם, וגם הם אינן מקבלים טומאה אלא אם כן יש בהם ג' על ג'. אלא ודאי דליכא למאן דאמר דהוא מדרבנן. ואין לטעות בלשון הט\"ז סי' ק\"צ (ס\"ק כ\"ג דאין כאן ספק דאורייתא כיון שלא הרגישה בדם מן המקור), דיגיד עליו ריעו בס\"ק כ\"ט ומ\"א מבואר להיפך (ז\"ל בס\"ק מ\"א בעד הבדוק כו' דהוה כראיה לכל דבר, ובס\"ק כ\"ט כל שלא הרגישה כו' ולא ראתה על העד כו' משמע דראיית העד דמי להרגשה), ובס\"ק כ\"ג נתכוין למ\"ש הב\"י (דכיון שלא הרגישה רגלים לדבר שלא בא מגופה ולפיכך תולין במה שאפשר כו'), וקיצר בהעתקה ע\"ש. ומהר\"מ בהגהות מיימוניות שמיחה באשה שהיתה בודקת כו' (כיון דמדאורייתא בעינן שתרגיש כו'), אתי שפיר דווקא לפ\"ד הרמב\"ם, משום דממה נפשך, אי בתר חששא אזלת דילמא חזאי בלא הרגשה, הרי אינה טמאה אלא מדרבנן והם אמרו והם אמרו, ואי בתר חזקה אזלת שחזקת הדם בהרגשה, אם כן הרי רגלים לדבר דלא חזאי מדלא ארגישה ממש כמ\"ש הב\"י סי' ק\"צ (ותדע מדלא מקרי רואה מחמת תשמיש בלאחר זמן, עיין מ\"ש סי' קפ\"ז). דגדולה חזקה זו שחזקת הדם בהרגשה שהרי שורפין עליה תרומה וקדשים, והיא משמשת קולא וחומרא, חומרא לשרוף קדשים מכאן ולהבא שהרי דם לפניך וחזקתו שבא בהרגשה וכסבורה כו', וקולא להך לישנא דאשה מרגשת לענין למפרע, כשלא היה דם לפניך לא חיישינן שמא היה בבית החיצון, ולכולא עלמא היכא דאיכא למיתלי דליכא דם מגופה, דלא פליגי אינך לישנא אלא למפרע ומשום דאיכא למימר ארגישה ולאו אדעתה, כמ\"ש התוס' ריש פ\"ח, מה שאין כן בזמן מועט דתשמיש. (ובזה נסתלקה קושית התוס' ד\"ה מרגשת מעל רש\"י דסבירא ליה כסבורה הרגשת עד הוא, דאם כן אתמול כי שימשה נמי כסבורה הרגשת שמש ואמאי דיה שעתה לשמאי), דרש\"י כהרמב\"ם סבירא ליה, וכשהדם לפניך אמרינן חזקה לחומרא, וכשלא היה לפניך אמרינן לקולא, ולא אמרינן כסבורה כו' אלא כשהדם לפניך ואי אפשר לתלותו בדבר אחר כדעת הב\"י (ועיין במ\"ש סימן קפ\"ז טעמו ונימוקו):", + "שממקום דישה כו'. עיין גמ' (דף מ\"ב ע\"א וע\"ב) דפשטא דברייתא (הנדה כו' והיולדת כולן מטמאין בפנים כבחוץ) משמע בהדיא דנדה דמיא ללידה בטומאתן. וע\"ש בתוס' ד\"ה שהוציא (דכתב לחד שנויא שיש לחלק בין דם נדה לדם לידה). ועיין רמב\"ם הל' טומאת מת (פרק כ\"ה ה\"ח[)] כיון שנפתח הרחם כו', ושם (בהל' י\"[ב]) משיצא לפרוזדור כו', מבואר שכך היה גרסתו בגמרא שמא יצא (הולד) לפרוזדור (שמטמאה משום לידה בפנים בפרוזדור), (ולא כגי' שלפנינו חוץ לפרוזדור). ומתורצים ב' קושיות התוספות (ד\"ה שהוציא, לפי גירסתנו, הא' דהא תנן דם הנמצא בפרוזדור טמא, והב' דאמרינן (בב\"ק) [בבהמה המקשה] דאשמועינן גבי אשה דאית לה פרוזדור, ומאי אהני הפרוזדור כיון שיצא חוצה לו). ומשום הכי נמי כתב בפ\"ה מהל' איסורי ביאה דהאבר מגיע לפנים מן הלול, דלכאורה למאי נפקא מינה ומנא ליה. אלא ודאי דנתכוין למ\"ש. ומה שכתב ועד היכן כו' עד מקום דישה כו', הוא עד ולא עד בכלל (וקא נקט מבפנים לבחוץ), דלא כתוספות יו\"ט שלא העתיק לשון הרמב\"ם ככתבו וכלשונו והשיאו לדרך אחרת.
ומה שכתב בפירוש המשנה אם יצא דם מן המקום כו', לא שיצא (ממנו) למטה קאמר, אלא שיצא על העד שבודקת באותו מקום שהרגישה בו בדם. ונפקא מינה לטומאות למפרע משעה שהרגישה. אי נמי דלא אמרינן הרגשת עד הוא אלא היכא דלא ארגשה כלל בדם, ומשום שחזקת הדם שבא בהרגשה, אבל היכא דארגישה בדם ממש אלא שהוא בפנים עדיין, והוציאתו בבדיקת העד, לא אמרינן הכי, דמהיכי תיתי להוציאה מחזקתה, ואם כן היא טהורה מדאורייתא, וגם מדרבנן אם העד הוא דבר שאינו מקבל טומאה. אי נמי כגון אם הוציאה העד בענין שלא נגע הדם בבשרה דטהורה היא, דומיא דרואה בשפופרת, לפי דעת הרמב\"ם דטעמא דקרא משום הפסק בין דם לבשר שאינו נוגע בבשרה ולאו אורחא בכהאי גוונא כדלקמן (סי' קפ\"ח). ואף אם תימצי לומר דהפסקה ממש בעינן, ולא סגי בהפסק אויר, משכחת לה נמי בעד בכהאי גוונא שירד הדם תוך המוך, ונמצאו צדדי המוך מפסיקין בין דם לבשר בית החיצון דומיא דשפופרת, אלא שנטמאה בצאתו מהמקור עד אותו מקום שבדקה בו. ובשפופרת מיירי שהכניסתו בכל הפרוזדור עד למעלה ממקום דישה סמוך למקור, לפי דעת הרמב\"ם, כדלקמן (סי' קפ\"ח):" + ], + [ + "ולפי זה כל שכן כו'. עיין ב\"י סי' שפ\"ג בשם תורת האדם להרמב\"ן להחמיר אם הוא בבגדו כו' משום לך לך כו', אע\"פ שהתיר בחבוק ונישוק כמ\"ש ב\"י בשם הרמב\"ן, וכן הוא בבעלי הנפש להראב\"ד (דף ד' סוף ע\"ב) להדיא. וכן כתבו הרא\"ש והטור (סי' שמ\"ב) בשם הראב\"ד אפילו באבילות דקילא ליה (דהיינו כשמת לו מת קודם החופה שהתירו לדחות ז' ימי אבילות), וכן דעת הטור וש\"ע וכמ\"ש הש\"ך שם סק\"ה, אף על גב דאסור לישן עמה אפילו הוא בבגדו כו' משום לך לך כו', במכל שכן מאבילות דחמירא ליה (שבסימן שפ\"ג) כמ\"ש בסימן שפ\"ג. ומה שכתב רמ\"א בסי' שפ\"ג להחמיר בחבוק ונישוק, היינו משום לך לך כו' ולא מדינא, ומשום הכי כתב בלשון ויש להחמיר כלשון הש\"ע שם גבי הוא בבגדו כו'. ואתי שפיר דלא קשה מידי מ\"ש הש\"ך בסי' שמ\"ב סק\"ה לפי דעת הש\"ע, דהתם מיירי מדינא:", + "ומשום הכי לא דמי כו'. ומשום הכי נמי לא דמי ליום הכיפורים וט' באב. ומ\"ש הט\"ז (ראייה לאיסור) מסי' שמ\"ב, צע\"ג דהרא\"ש (שם) לא כתב איפכא מסתברא, אלא לאסור היחוד ביום אבל בשאר פרישות מודה להראב\"ד, עיין שם בטור ובדרישה ובש\"ך סק\"ה. ואף לפי מ\"ש הש\"ך שם בשם הרא\"ש דכתובות, היינו משום דהתם אפילו יחוד אסור, כמבואר מלשון רבינו ירוחם שבש\"ך שם, כי מאחר (שאסור לישן עמה ביחוד כ\"ש שאסור למזוג כו') עיין שם. ועיין בהראב\"ד דכתב להדיא (דף ד' ע\"ד) דחבוק ונישוק שרי סמוך לוסתה, והסכימו עמו הרמב\"ן ורשב\"א ושאר פוסקים ראשונים ואחרונים. אם כן הדבר ברור דליכא איסורא מדינא, אלא דהמחמיר תבא עליו ברכה כמו שכתב הב\"ח. ואם כן ביוצא לדרך אין מקום להחמיר כלל כמו שכתב הש\"ך. ודברי הט\"ז צ\"ע:", + "ולא י\"ב שעות כו'. מה שכתב הש\"ך לחשוב שעות זמניות וכהאי גוונא מצינו כו' (לענין ק\"ש ולענין חמץ כו' ולענין חישוב תקופות כו'), אינו מובן לכאורה, ואדרבה היינו כדעת הב\"י דלעולם היום נחשב לי\"ב שעות בין ארוך בין קצר כמו לענין ק\"ש וחמץ, אלא דלענין חישוב תקופות אינו כן כמו שכתב הלבוש בא\"ח סימן תכ\"ח. ועיין ש\"ך סימן קצ\"ו (סוף ס\"ק ד') מבואר שהבין שעות זמניות דהכא הן כמו חישוב תקופות שהיום הוא משש שעות לפני חצות היום עד שש שעות אחר חצות וכן בלילה, ומשום הכי כלל כאן חמץ וק\"ש עם חישוב תקופות, זהו דעתו בבירור, והוא פלאי, וצ\"ע:", + "וכיון שההפלגה כו'. עיין תוס' ב\"ק (דף ל\"[ז] סוף ע\"ב) ובתורת הבית הארוך (דף קס\"ט ע\"א) ובבדק הבית ומשמרת הבית (שם) דהפלגה דמיא לסירוגין דשורים, ואם כן צריכים להיות סירוגין שוים. ומסתימת לשון הטור וש\"ע, אין ראיה, שהרי לשון הרמב\"ן בהלכות הוא ג\"כ כלשון הטור וש\"ע, והרמב\"ן סבירא ליה אפילו לענין פרישת עונה שאם המשיכה ראייתה כמה ימים חוששת לכל יום בפני עצמו, שכל יום וסת בפני עצמו הוא, ואם כן פשיטא דהוא הדין לענין מנין הפלגה שאין שאר הימים טפלים לראשון. אלא אפילו הרשב\"א לא נחלק אלא משום שבהסתלק העיקר כו' ולא כשלא נסתלק.
ומשום הכי פירש הרמב\"ן גבי עונה בינונית, לאשמועינן דהכא דוקא מחשבים מתחלת ראייה ולא דמי לוסת ההפלגה. וטעמו ונימוקו עמו, משום דבגמרא אמרינן (גבי עונה בינונית וכמה אמר כו' שלשים יום ורבא כו') מר קחשיב ימי טהרה לבד (שהם כ\"ג ימים לגירסת רבינו חננאל עיין שם בתוס'[)] ומר חשיב ימי טומאה וטהרה (ולא פליגי אהדדי). ולפ\"ז משמע בהדיא דלכולי עלמא מחשבינן כל ז' ימי נדתה בטומאה אע\"פ שלא ראתה בכולן, דאם לא כן פליגי אהדדי. וכן בדין, שהרי בין כך ובין כך טמאה היא, וגם מעיינה פתוח כל ז', דמשום הכי לא קבעה וסת. ומשום הכי אינה צריכה בדיקה לידע וסת ההפלגה, דאין ההפלגה מתחלת בנדתה אלא מסוף ז' ימי נדתה ששוב אין המעיין פתוח, ומתחילין ימי טהרתה לגירסת ר\"ח (ואתי שפיר דלא קשה מידי מ\"ש בכרתי ופלתי סי' קפ\"ט (ס\"ק ט\"ז) להב\"ח והש\"ך ודו\"ק). ואף האידנא שיש להם דין זבות. ועוד דאף בימי נדה קובעים וסת האידנא ולא מחזקינן לה במעיין פתוח. ולענין וסת ההפלגה מונין מראיה השנית (עיין כרתי ופלתי סי' קפ\"ט ס\"ק ט\"ז) כדלקמן סי' קפ\"ט לדעת הרמב\"ן שם, דלא כרמ\"א וט\"ז שם. מכל מקום לענין עונה בינונית שהוא וסת לרוב הנשים שהן רואות משלשים לשלשים יום לא שייך לחלק בין זמנם לזמן הזה, שמכל מקום הן רואות בסוף ל' מתחלת ראיה כמקדם, ודו\"ק:" + ], + [ + "שאי אפשר לה כו'. מה שכתב הכרתי ופלתי דדוקא בהסתר כו'. על כרחך הרמב\"ן ורשב\"א ור\"ן לא סבירא להו לחלק בהכי, מדהביאו ראיה מפרק המדיר, דמיירי שכבר שימשה ומשום הכי אינה נאמנת באמתלא כמ\"ש בדרישה לפי דעת הטור ע\"ש:" + ], + [ + "ולא מרגשת כו' וזו כו'. עיין משנה (דף ס\"ג ע\"א) ושם (ע\"ב) ר' יוסי אומר אף ימים כו', ואף אם תימצי לומר דת\"ק מודה בוסתות דימים, מכל מקום שקולים הם ואשה שיש לה וסת מקריא (אפילו בוסת הגוף בלבד דמיירי ביה ת\"ק), כמבואר מלשון הרמב\"ם. דהשתא אתי שפיר דלא קשה מידי מ\"ש בכרתי ופלתי סי' קפ\"ד דהעומדים בשטת רבנו חננאל (דאשה שאין לה וסת צריכה בדיקה) לא סבירא להו עונה בינונית כלל (דאשה שיש לה ווסת חוששת לווסתה ולא לעונה בינונית ושאין לה וסת חוששת לכל יום), דזה אינו דהעומדים בשטת רבנו חננאל מוקמי למתניתין וגמרא ביש לה וסת הגוף, דחוששת לעונה בינונית כמ\"ש לעיל סי' קפ\"ד:" + ], + [ + "וגם טהורה כו'. כן כתבו רש\"י והר\"ן דהדם טהור. ורמב\"ן ומרדכי כתבו דהיא טהורה. וכן הוא בהגהות מיימוניות אם תמצא טהורה עיין שם. ובספר התרומה בסימנים כפל לשונו טהורה ומותרת כו' טמאה ואסורה כו'. וכן הרמב\"ם כפל לשונו טהורה ומותרת כו'. וכ\"מ בהדיא ברשב\"א ורא\"ש במחלקותם על הראב\"ד, במ\"ש דהאידנא אף במן הצדדין צריכה לישב ז' נקיים, מכלל דלדידהו סבירא להו דאינה צריכה ז' נקיים. דאף אם תימצי לומר דסבירא ליה להראב\"ד דכיון שצריכה לישב ז' נקיים יש לאוסרה על בעלה, דאין לחלק ביניהם כמ\"ש בכרתי ופלתי לדעת רמ\"א, אם כן ממילא לדידהו אינה צריכה ז' נקיים (ומ\"ש בכרתי ופלתי ס\"ק [ז] דאלף שפופרת כו', דבריו צריכים עיון גדול, מלבד שסותרים זה את זה, שבס\"ק ה' העלה שאין לחלק בין לבעלה בין לטהרה לגמרי). וכ\"מ עוד בהדיא בתורת הבית הארוך (סוף שער ד'), הובא ב\"י, במ\"ש גבי רואה מחמת מכה דאינה צריכה שפופרת מדתניא פרק תינוקת כו'. וכ\"מ עוד בתשובת הר\"ן סי' מ\"ט.
עיין שם שהתיר אף ברואה אחר כך. ופשוט הוא, דמאי שנא דם שתראה מדם שראתה. ומה שכתב הראב\"ד, הובא ב\"י (עכשיו שאין אנו בקיאין בין בראשו לצדדין כו' גם רפואה כו' מיהו אין מוציאין אותה מבעלה אחר בדיקה זו ורפואה זו) עד שתבעל ותחזור לקלקולה, לא קאי אלא ארפואה זו. ואם תימצי לומר דקאי נמי אבדיקה זו, יש לומר משום דסבירא ליה דאף מן הצדדים טמאה בזמן הזה, כמ\"ש הרא\"ש והרשב\"א והר\"ן בשמו, הילכך אין להקל שלא להוציאה מבעלה אחר הבדיקה אלא משום שיש לומר גם כן שנתרפאת לגמרי ולא תראה עוד, הואיל ולא נמצא עכשיו על המוך כלום, ומה שנמצא על הצדדים מקרה הוא כיון שלא הוחזק בג' פעמים, ואין לאוסרה בשביל כך אף שגזרו על דם הצדדים. אבל אין לומר דהראב\"ד מיירי בבדיקה שלא נמצא כלום לא על המוך ולא על הצדדין, וסבירא ליה כריצב\"א דאמרינן נתרפאה, וסבירא ליה כהרמב\"ן דאפילו בפעם אחת שחזרה וראתה בידוע שלא עלתה לה רפואה כדלקמן סעיף ט'. דהא הראב\"ד כתב אחר בדיקה זו, והתם על כרחך לא מיירי בכהאי גוונא, מדכתב שאין אנו בקיאין בין בראשו לצדדין מכלל שנמצא על הצדדין. ועוד דבלא נמצא כלל על כרחך סמכינן אבקיאתנו, שהרי בדיקת הזבה להפסיק טהרה וז' נקיים בדיקה אחת ודאי הוא מדאורייתא וסמכינן עלה, כל שכן בזו שאינו אלא משום וסתות דרבנן.
והנה מדהחליט הראב\"ד שלא לבדוק בשפופרת בזמן הזה, מכלל דסבירא ליה דלא מהניא בדיקה אלא כשנמצא על הצדדים ולא כשלא נמצא כלום. אבל מהרשב\"א ורא\"ש ור\"ן דלא השיגו עליו בזה, אין ראיה דסבירא להו הכי, דיש לומר דעדיפא מינה וקושטא דמלתא קאמרי, דאפילו נמצא דם בצדדין טהורה. ומשום הכי הביא רמ\"א בדרכי משה והש\"ך דעת ריצב\"א להלכה, ולא חששו להראב\"ד, הואיל ונדחו דבריו. וכן משמע בהדיא ברמב\"ם סוף פ\"ד, עיין שם שכתב (גבי רואה מחמת תשמיש ג' פעמים לג' אנשים אסורה) עד שתבריא כו' (כיצד בודקין לידע) אם נתרפאה כו' (מביאין שפופרת כו'), ור\"ל דכשלא נמצא דם כלל בידוע שנתרפאה, וכשלא נמצא על המוך כלום אלא על צדדי השפופרת בידוע שהוא מן הצדדים. ומשום הכי (בסיפא כשלא נמצא על המוך כתב בידוע שהדם שהיא רואה מדוחק הצדדים כו') לא כתב הדם שהיא רואה מחמת תשמיש כמ\"ש בתחלה (ברישא), אלא שהדם שהיא רואה סתם, וקאי בין אשעת תשמיש בין על זה שנמצא בצדדי השפופרת. ולא הוצרך לפרט דבלא נמצא כלל טהורה, שסמך על שסתם להיתר בלא נמצא על המוך כלום, דמשמע אפילו נמצא על הצדדים, וכל שכן בשלא נמצא כלל דאמרינן דנתרפאה, כמובן מתחלת דבריו. וכבר נודע דרכו ששנה דרך קצרה וסמך על המבין. וכיון דהרמב\"ם סבירא ליה כהריצב\"א הוה ליה הראב\"ד יחיד לגבייהו, ומשום הכי לא חששו לו רמ\"א וש\"ך. ואף שהרמב\"ן סבירא ליה נמי כהראב\"ד, הרי לא פירש הטעם מפני שאין אנו בקיאין כו', ואפשר דסבירא ליה כמו שכתבו הרשב\"א והרא\"ש והר\"ן בשם הראב\"ד דאף דם הצדדים טמא האידנא.
אבל בב\"י לא הביא דברי הריצב\"א, וגם לא הבין כך דעת הרמב\"ם, עיין שם ובכסף משנה, דמשמעות לשונו שם הוא אף שלא נמצא דם כלל (בידוע שהוא מן הצדדים), ובפרט ממה שהקשה מאצבעות וכחות (למה תלינן בשלא נמצא על ראש המוך נימא אין כל האצבעות וכחות שוות), דבנמצא על צדדי השפופרת לא קשה מידי, ואין צריך לדחוק כל כך (כמ\"ש הב\"י וטעמא דרוב נשים אינן רואות מחמת תשמיש), דיש לומר בפשיטות דכיון דחזינן דאתא דם מצדדין מהיכי תיתי ליחוש שמא בא גם מהמקור הוה ליה ספק וודאי כו', כמ\"ש בתשובת מהרי\"ו סי' כ\"ה, ועוד דאשה בחזקת טהורה כו' והכא דם הצדדים לפניך, אלא שבאת לחוש לאצבעות וכחות לומר שמא תראה מהמקור, ואין להוציא אשה מחזקתה בשביל חששא, כמ\"ש הרשב\"א גבי מכה דמספק אל תאסרנה לעולם. ומ\"ש בב\"י (כיון שהיא למודה לראות על ידי תשמיש) גם כן תראה (על ידי המכחול) כו', היינו אם הדם מן המקור. ואף אם תמצי לומר שדעת הב\"י אינו כן, הרי הב\"ח כתב כן בהדיא. ואף דיש לומר דלטעמיה אזיל דסבירא ליה דכחות ואצבעות לא שייך במקור, הרי באמונת שמואל סימן כ\"ג השיג עליו בזה, ואפילו הכי כתב בסימן א' דעל ידי תשמיש היתר נתברר שהדם מהצדדים (אלא ודאי דאפילו הכי טפי איכא למתלי בצדדים מבפנים). וכן כתב הט\"ז (ס\"ק ט\"ו) . וכן דעת הגהות שערי דורא. דאף שפתח דבריו לצרף דעת ר\"ח, ור\"ח לא התיר בלא שבעה נקיים, מכל מקום סיים דבריו לסמוך ע\"ד הרשב\"א, והרשב\"א מיירי בלא שבעה נקיים. וסיים שם דאף המרדכי מודה להרשב\"א בכהאי גוונא, דתלינן במכה כמו בבתולים עד שתחייה המכה, והיינו בלא נקיים. ומדכתב וכל שכן הכא, מכלל שגם מ\"ש בסמוך לפני זה כשבא דם לאחר מכאן בא מן הצדדים כו' הוא לטהרה אף בלא נקיים, כמ\"ש בתשובות אמונת שמואל שם לדעת הגהות שערי דורא ע\"ש. ובפרט לפי דעת רמ\"א שאין לחלק בין להתירה לבעלה בין לטהרה לגמרי, כמ\"ש בכרתי ופלתי סק\"ה. ומלשון תלייה (שבהגהות שערי דורא) אין ראיה, דהכי נמי תניא תולה במכתה, ואפ\"ה אינה צריכה ז' נקיים. וצירוף דעת ר\"ח הוא כדי להורות בפשיטות שאין צריך לשאול לרבותיו כלל ע\"ש. אלא שרמ\"א בדרכי משה השמיט מ\"ש בהגהות שערי דורא בלא תלייה אחרת כו' כשבא דם לאחר מכאן בא מן הצדדין כו', כי לא רצה לסמוך ע\"ז למעשה רק בצירוף דעת הרשב\"א עם דעת ר\"ח, כמו שהעתיק בדרכי משה שאלולי דעת ר\"ח לא הייתי מיקל כו', ואם כן אין להקל בלא ז' נקיים אף בלידה, וכל שכן בלא לידה, וכדעת ריצב\"א שהביא בדרכי משה דתלינן שנתרפאה ולא שבא מן הצדדין. וסתימת לשון הגמרא ופוסקים שלא פירשו ואם לאו בידוע שמן הצדדים, דמיירי דוקא שנמצא בצדדין, מסייע להו להגהות שערי דורא והב\"ח והט\"ז והאמונת שמואל. והלכך אף שחזרה וראתה אחר כך טהורה כמבואר בהגהות שערי דורא.
ומיהו היינו דוקא כשאין לחוש לקביעת וסת מורכב, אבל כשיש לחוש לקביעת וסת מורכב מתשמיש והפלגה או חדש חיישינן ליה, ולא אמרינן דמן הצדדים הוא אף ששמשה ולא ראתה אחר כך, דהוה ליה כבדיקת שפופרת ועדיפא מינה, כמו שכתב רמ\"א בסי' זה *, מכל מקום גם שפופרת לא מהניא היכא דאיכא למיחש לוסת כמבואר בט\"ז שם, וטעמו ונימוקו עמו, דבכהאי גוונא אין הוכחה דמן הצדדים הוא מדלא ראתה עכשיו בשעת תשמיש או בבדיקת השפופרת, דאימא משום דלא הגיע שעת וסתה הוא. וכן כתב באמונת שמואל סי' א'. והלכך צריכה נמי לישב ז' נקיים אפילו בפעם אחת שראתה מחמת תשמיש משום חשש וסת החדש. אלא דאם לא ספרה ז' נקיים עד שהגיע יום זה בחדש שלאחריו ולא ראתה, דשוב אינה חוששת לו אף על פי שלא שמשה כדלקמן בש\"ע, שוב אינה צריכה ז' נקיים לפי שיטה זו, אחר בדיקת שפופרת שלא נמצא עליה כלום או ששמשה ולא ראתה.
[* הג\"ה: והוא הדין אחר בדיקת שפופרת שלא נמצא עליה כלום. והא דלא פירשו בגמרא ופוסקים לחוש לוסת אחר הבדיקה, משום דמיירי גם בשנמצא בצדדים.]
ואין לומר דהב\"י וב\"ח וט\"ז לא סבירא להו כמ\"ש האמונת שמואל סי' א', לטהר כל הראיות שרואה אחר בדיקת שפופרת שלא נמצא עליה כלום. וטעמא משום דאיכא למיחש שמא פירסה נדה תחתיו, ולא מחמת תשמיש הוא כלל דנימא שהוא מן הצדדים, אלא שנתקלקל וסתה ואירע לה נדתה בשעת תשמיש. ואף שראתה כן ג' פעמים אין זו חזקה שראתה מחמת תשמיש, דהא קיימא לן וסתות דרבנן, והיינו להחמיר ולא להקל (ואף לפי מ\"ש התוס' ריש פ\"ט (דף נ\"ט ע\"ב) ד\"ה דילמא כו' מדלא חזאי (קודם עשיית צרכיה או אחר כך אם כן הדם לאו ממילא אתי אלא על ידי מי רגלים) כו', ואם כן אף ברואה מחמת תשמיש יש לומר כן. והא דלא נאסרה בפעם אחת משום דאמרינן מקרה הוא ולא תראה עוד. מכל מקום ביאת היתר או בדיקת שפופרת אינה מועלת אלא משום חזקת וסתות, דאם לא כן איכא למימר מקרה הוא שאירע לה לראות מחמת תשמיש כמה פעמים, ולעולם הוא מן המקור אלא שבביאה זו לא אירע לה). דזה אינו, דאם כן בראיות הראשונות שראתה מחמת תשמיש נמי נימא דלמא לאו מחמת תשמיש הוא אלא שאירע לה ראיית נדה בשעת תשמיש, ואמאי אמרינן בידוע שהוא מן הצדדים. ואין לומר משום דממה נפשך מותרת לבעלה, דמכל מקום אמאי טהורה היא, כמ\"ש רש\"י ורמב\"ם ושאר פוסקים כדלעיל. ואין לומר דהיינו בנמצא על צדדי השפופרת, חדא דהב\"י לא סבירא ליה הכי, דאם כן קושייתו מאצבעות וכחות ותירוצו אינו כלום, וגם דלא כהלכתא, כיון שהעיקר תלוי משום שנמצא על צדדי השפופרת ולא משום דרוב נשים כו'. ועוד דאף שנמצא על צדדי השפופרת דילמא השתא הוא דחזאי מחמת השפופרת, אבל בשעת תשמיש אירע לה ראיות נדתה ולא מחמת תשמיש כלל, דהא קיימא לן וסתות דרבנן.
אלא ודאי צריך לומר, כמו שיתבאר לקמן, דרואה מחמת תשמיש ספק שקול הוא אם בא מן המקור או מן הצדדים, ולא דמי לשאר דם הנמצא בפרוזדור שחזקתו מן המקור. והא דלא מוקמינן לה אחזקת טהרה, יש לומר כמ\"ש התוספות גבי מן הלול ולחוץ ספיקו טמא, משום דעל ידי צירוף החזקה עם קורבא דמוכח ומיעוטא דלא שכיחא הוה ליה פלגא ופלגא, והכי נמי אף מן הלול ולפנים, או בכותלי בית הרחם למטה לרש\"י וסייעתו, על ידי צירוף חזקה ה\"ל פלגא ופלגא, משום דאיכא למיתלי בדוחק האבר בצדדים כמ\"ש הרמב\"ם ורמב\"ן, ומהני כמו קורבא דמוכח. דכולה סוגיא (דף י\"ז) מוכחא דכל היכא דאיכא למתלי לקולא נגד הרוב תלינן בצירוף החזקה למהוי פלגא ופלגא, דמשום הכי אמרינן דילמא שחתה ודילמא נזדקרה, אלא דבמסקנא לא חיישינן להכי משום דלא שכיחא עיין שם בתוס', אבל למתלי בדוחק האבר בצדדים מילתא דשכיחא ומסתבר טפי מלתלות במקום שאינו דוחק בה *. ואף שיש לומר שלא ראתה מחמת תשמיש כלל, מכל מקום כיון שראתה בשעת תשמיש איכא סברא מעליא למתלי בתשמיש. דאף רש\"י ריש פ\"ט (דלא סבירא ליה מ\"ש התוס' מדלא חזאי כו'), יש לומר דמודה להתוספות שם בכהאי גוונא דהוה ספק שקול (והתם מיירי לטהרה לגמרי, ואף גם זאת לר' מאיר ולא לרבי יוסי, כמ\"ש בסימן קצ\"א בשם הרשב\"א), ולא גרע מקורבא דמהני בצירוף חזקה למהוי ספק שקול. ואם כן כשיש עוד רגלים לדבר שלא בא מן המקור, מדלא נמצא על המוך כמ\"ש הב\"י, שוב אינו ספק שקול, או דהוה ספק שקול בלא צירוף החזקה ומוקמינן לה אחזקתה. ועיין ש\"ך בכללי ספק ספיקא דין ל\"ג, ובסי' נ\"ג ס\"ק י\"ד, דספק שאינו שקול לא מהני אפילו בספק ספיקא, דלא כמשאת בנימין סי' ס\"ט (עיין מג\"א בא\"ח סי' תס\"ז). ועיין ש\"ך בכללי ספק ספיקא דין ל\"ה, דספק ספיקא דרואה מחמת תשמיש צריך להיות ספק ספיקא גמור כשאר ספק ספיקא, ולא מקילינן בה משום וסתות דרבנן. אם כן מבואר להדיא דספק הצדדין הוא ספק שקול [ב]רואה מחמת תשמיש.
[* הג\"ה: ועוד דרוב נשים אינן רואות מחמת תשמיש כמ\"ש הב\"י. אלא שאינו מובן דהא רוב נשים אינן רואות כלל אף מהצדדין, אם כן חזינן דממיעוטא היא. וצריך לומר כמ\"ש הרא\"ש דמן הצדדים הוא ממכה, ולא שייך רובא ומיעוטא אלא בדבר שהוא טבע בעלי חיים ולא במקריים המתיילדים, כי היכא דלא אמרינן רוב בהמות עולין עליהן זכרים (בבכורות דף כ'). אלא דעל כרחך רמ\"א לא סבירא ליה הכי מדחשיב הצדדים ומכה שבמקור לב' ספיקות. ועיין ר\"ן שכתב גם כן דאין דרכה של אשה כו', אלא דהיינו לומר שלא תראה עוד, אבל לומר שראתה מן הצדדים אין הכי נמי חדוש הוא שחידש הב\"י.]
והא דתנן נמצא על שלו כו' על שלה כו'. בלאו הכי נמי קשה לדעת הרמב\"ם, דסבירא ליה דכל הפרוזדור חוץ מן הלול ספק טומאה הוא, וכל שכן בקינוח מבחוץ. אלא ודאי דמתניתין מיירי דארגשה ממש, כדאוקימנא ריש פ\"ח, ואף למסקנא קיימי הני אוקימתא, כמבואר ממה שכתב הרמב\"ם פ\"ה ה' י\"ז. והוי מצי למימר ולטעמיך כמ\"ש התוס' בכמה מקומות. ולא אמרינן אימא הרגשת שמש הוא אלא בלאחר זמן, דמסייעה חזקה שלא לטמאותה למפרע, דליכא רובא דעדיף מחזקה כנגדה, אבל לטהרה לגמרי לא אמרינן הרגשת שמש הוא לקולא כיון דליכא חזקה דמסייעא, דהא רובא עדיף מחזקה, ורוב דמים מן המקור. ולא אמרינן דהוא ספק שקול אלא בדלא ארגישה ממש, דאף שחזקתו בהרגשה לפי דעת הרמב\"ם, להכי מהניא חזקה ומיעוטא למהוי פלגא ופלגא, אבל בדארגישה ממש לא אמרינן אימא הרגשת שמש הוא, אלא בדאיכא חזקה לחודה בלא רובא כנגדה. ומה שסתם הרמב\"ם בסוף פ\"ה מהל' שגגות (נמצא על שלה כו' וחייבים קרבן כו') ולא פירש דהרגישה, משום שסמך על מ\"ש בהדיא ריש פ\"ט מהלכות איסורי ביאה אין האשה (טמאה כו' עד שתרגיש) כו', ומ\"ש שם הרי זה בחזקת שבא בהרגשה כו', היינו ודאי טומאה מן הלול ולפנים וספק מן הלול ולחוץ, כדמסיים כמו שביארנו, ור\"ל בפ\"ה שמבואר כן בהדיא (נמצא בפרוזדור כו'), ואם כן ממילא משמע דמ\"ש בסוף פ\"ה מהל' שגגות דחייבין חטאת בנמצא על שלה על כל פנים היינו כשהרגישה, ואף בנמצא על שלו, יש ספק שמא הוא מן הלול ולחוץ. והשתא אתי שפיר מ\"ש רש\"י (דף י\"ח) (דללישנא דבתר חששא כו' אפילו בקרקע פרוזדור איכא לספוקי), ולא קשה מידי מ\"ש התוס' (שם) ד\"ה כאן כו' (מנמצא על שלו כו') ע\"ש. והתוס' סבירא להו דאף דאוקמינן בדארגישה אפשר שהוא מן הצדדים. ורש\"י ורמב\"ם לא סבירא להו הכי כמ\"ש לעיל סי' קפ\"ג:", + "ותעקרנו ג' פעמים בבדיקת שפופרת כו'. עיין ש\"ך ס\"ק ל\"ג בשם האפי רברבי. ועיין מנחת יעקב ס\"ק ל\"ד ב' טעמים דלא דמי לשאר וסתות. וטעם הא' הוא עיקר, כדי שלא לאוסרה על בעלה. ומשום הכי בוסת המורכב בעי' עקירה ג' פעמים, כמ\"ש במנחת יעקב ס\"ק ל\"ח:", + "דהוא כמעיין כו'. משמע מלשון הלבוש דאיכא ספיקא אם הכאב בצדדים או במקור, וכן הוא בתשובת אמונת שמואל סי' כ\"ג בהדיא. והשתא אתי שפיר דלא קשה מידי על הט\"ז מתשובת ריצב\"א זו. עיין במה שיתבאר לקמן:", + "לפי דעת הש\"ך הבדיקה כו' בידוע שדם כו' בידוע שמכתה כו'. דאי אפשר לפרש כמ\"ש בכרתי ופלתי לשיטת רמ\"א, ובתשובת חכם צבי לשיטת הש\"ך, דבנמצא על המוך טהורה, דהא על כרחך בדיקת שפופרת דהכא היא ממש כבדיקה דרואה מחמת תשמיש, כמבואר בהדיא מסיום לשון הרשב\"א בתורת הבית הארוך (שלא הובא בב\"י) שכתב כדרך שאמרו ברואה מחמת תשמיש כו' כיצד בודקת כו' אלמא אף בלא בדיקה כו' דאף (כשיש לה מכה אי אפשר לה לדעת כו') אלא (בבדיקה) אלמא כו' עיין שם. ורמ\"א אתי שפיר בפשיטות, דבודקת בשעה שאינה שופעת, ומכנסת השפופרת תוך המקור ממש כשהמכה במקור, כדתניא בברייתא, דהיינו כשהמכה היא בדופני המקור מבפנים ודם הנדה שופע לאמצע חללו, וכשלא נמצא על המוך כלום אלא על צדדי השפופרת בידוע שהוא מדם המכה שבצדדי המקור בדופניו מבפנים, וחזינן שמכתה מוציאה דם. וכן הוא גם כן להש\"ך, אלא שצריך לדחוק ולומר שבשעה ששופעת ומכנסת השפופרת תחלה בלא המכחול, כמ\"ש המנחת יעקב לפי דעת הרמב\"ם שהשפופרת חלולה ופתוחה מב' ראשיה, היא סותמת כל השפופרת במוך שלא ירד הדם לתוכה כשמכניסתה עד תוך המקור ואחר שהכניסתה עד תוך המקור מוציאה הסתימה כמ\"ש החכם צבי, ואחר כך מכנסת המכחול במוך שבראשו, ואם לא נמצא כלום על המוך בידוע שהדם ששופעת הוא ממכה שבדופני המקור מבפנים, והוא שותת ויורד על צדדי השפופרת הנוגעים בדופני המקור ומפסיקין בין הדם למוך שעל המכחול שבתוך השפופרת.
וכל זה להס\"ד שברשב\"א. אבל באמת קשה הדבר להכניס השפופרת אפילו עד המקום שהשמש דש, כמ\"ש הש\"ך בשם המשאת בנימין, כל שכן להכניסה למקור ממש. וכל שאינה מכניסה תוך המקור ממש אי אפשר לידע כלל אם הוא מהמקור או אם מהמכה שבמקור. ולכן כתב בנקודות הכסף וגם בדיקת שפופרת לא שייך כאן כו' ע\"ש. ומכל מקום נפקא מינה לדידן בבדיקות אלו דלרמ\"א וש\"ך, כשהמכה בצדדים של בית החיצון, ואז אין צריך לסתום השפופרת במוך להש\"ך, כמו שאין צריך ברואה מחמת תשמיש, מדלא הזכירה כן הגמרא ופוסקים, מכלל שהשפופרת מגינה. והיינו טעמא נמי דבתולה השופעת (בתוס' דף ס\"ה ע\"ב). ומהני בדיקה זו דלהש\"ך, שהיא בשעה ששופעת לטהרה אף בשעת וסתה, כיון דבכהאי גוונא מקרי מרגשת ממש שהדם יוצא עתה מן המכה לפי דעת הש\"ך ברשב\"א. אבל לפי דעת רמ\"א זה אינו, כדלקמן:", + "דדוחק לומר כו'. וגם מלשון הרשב\"א דכתב כדרך שאמרו ברואה מחמת תשמיש, עיין שם, משמע דבבדיקה אחת משתריא לעולם כמו ברואה מחמת תשמיש. ועוד שגם ברואה מחמת מכה (מחמת תשמיש) סלקא דעתיה למימר הכי, עד שהוכרח הרשב\"א להביא ראיה דאינה צריכה בדיקה, והוה ליה להקשות עדיפא מיניה, דאדרבה לא סגי בבדיקה אחת להתירה לעולם למאי דסלקא דעתיה. ואף גם זאת הפעם אינה מועלת כי אם בשופעת מתחלת ראותה בשעת תשמיש עד אחר בדיקת השפופרת בלי הפסק כלל, וזה אינו במשמע כלל בלשון הברייתא.
(וגם בשופעת איכא לספוקי, בין ברואה מחמת תשמיש בין שלא מחמת תשמיש, דילמא תחלת ראייתה מן המקור וסופה מן המכה. דלא אמרינן בגמרא בשופעת מתוך ז' כו' אלא משום דהתם קא משמע לן ללוי הכי דנסתם הטמא ואחר כך נפתח הטהור, כדאיתא התם בהדיא, אבל בעלמא אפשר לדם טמא לצאת עם דם טהור כאחת, כמבואר בגמרא למאן דאמר וסתות דאורייתא, דחיישינן לדם נדה אף בשופעת ומרגשת ממש שדם זה ממכתה (ואף שי\"ל לסלקא דעתיה דהרשב\"א לפי דעת הש\"ך), אם כן למאן דאמר וסתות דרבנן נמי, נהי דלא חיישינן להכי, על כרחך משום דמוקמינן אשה אחקתה, ולאו משום דאי אפשר לדם נדה לצאת עם דם המכה כאחת. וגם אין לומר משום דמרגשת מתחלת ראיה עד סופה שהדם שותת מן המכה, וכיון שדם המכה ודאי מתחלה ועד סוף ודם המקור ספק אין ספק כו', דהא בבדיקת שפופרת ליכא למימר הכי, דאינה יודעת אלא בשעת הכנסת השפופרת, אבל מקמי הכי אימא מדם המקור הוי. בפרט לפי מה שכתב החכם צבי, אפילו בשעת הכנסת השפופרת לא ידוע דפסק דם המקור. אלא על כרחך צריך לומר כיון דאיכא דם המכה ודאי תו לא חיישינן לדם המקור, אפילו מקמי הכי, משום דהעמד אשה אחזקתה ומספק אל תאסרנה לעולם, ואם כן מה לי שידוע שמכתה מוציאה דם בעת זו מה לי שידוע שמוציאה פעמים רבות לעתים אחרים שלא בעת זו, כיון שגם בעת זו אין הוכחה ברורה מסוף ראיה לתחלת ראיה לטהרה בודאי בלי שום ספק שלא נצטרך להעמידה על חזקתה. ומאחר שכן הוא לסלקא דעתיה דרשב\"א, מכלל דלמסקנא לא בעינן כלל שתדע אם מכתה מוציאה דם ודו\"ק).
(ועיין רש\"י דף ס\"ה ע\"ב ד\"ה מתוך ד' לילות (שם ת\"ר וכולן שהיו שופעות ובאות מתוך ד' לילות לאחר ד' לילות כו' צריכות לבדוק כו'), (ופירש\"י) שאין סומכות (לומר הואיל ושופעות דם מדם בתולים הוא כו'). וכן הוא בתוס' שם ד\"ה וכולן כו' לא סמכינן (למימר הואיל ושופעת דם בתולים) כו' מבואר כן בהדיא, דאפילו בשופעת מספקינן דילמא תחלת ראיה מדם בתולים שהוא מן הצדדים וסופה מן המקור. ומה שהקילו בשלא נשתנו מראה דמים שלה אין ראיה, דשאני התם דשיעורין דלילה אחת וד' לילות לא כתיבי באורייתא אלא מדרבנן שעשו סייג לתורה, ומדאורייתא עד שתחיה המכה תלינן בבתולים כמו בשאר מכה, אלא דרבנן החמירו לפי שהוא איסור שעה כמ\"ש הרשב\"א ור\"ן, עיין ב\"י סי' קצ\"ג, ובשופעת ולא נשתנו מראה דמים לא החמירו, כמו שלא החמירו בתוך הזמן, דכיון ששופעת מתוך הזמן לאחריו ולא נשתנו מראה דמים מוכח קצת שהכל ממקום אחד, כמ\"ש המשאת בנימין סימן מ\"ז, אבל אינה הוכחה ברורה, משום הכי בעיא בדיקה, אף על גב דתוך הזמן לא בעיא בדיקה לבעלה לתירוץ קמא דתוספות, וכל שכן דאינה הוכחה ברורה לסמוך עלה בדאורייתא. וכל שכן לתירוצא בתרא דתוספות, וכן הוא בתוספתא, שצריכה בדיקה בשפופרת, ואינה טהורה אלא אם כן לא נמצא על המוך כלום אלא על צדדי השפופרת, וכל שלא בדקה אף על פי שלא נשתנו מראה דמים טמאה כאילו אינה שופעת מתוך הזמן לאחריו, ולא מהניא כלל מה ששופעת אפילו בדרבנן, דבבדיקה משתריא ודאי אף בשאינה שופעת, כיון שלא נמצא על המוך כלום בידוע שמן הצדדים, ואפילו בנשתנו מראה דמים מהניא בדיקה לפי דעת הכרתי ופלתי. ואף לפי דעת המשאת בנימין שם דלא מהניא אלא בשופעת מתוך הזמן אבל לא ברואה אחר הזמן, כמו דלא מהניא בכל אשה דעלמא, מכל מקום הא גם בכל אשה דלא מהניא על כרחך צריך לומר דחיישינן לתחלת ראיה שהיא מן המקור אף על פי ששופעת ודו\"ק).
ומה שכתב החכם צבי דאינו ספק שקול ולא מוקמינן אחזקה, זה אינו לפי דעת הרשב\"א דמטהר לגמרי בעד שאינו בדוק אף שאינו מצוי שיעברו בו (בשוק של טבחים) כו', כמ\"ש בתורת הבית הארוך. והיינו משום דמוקמינן אחזקתה כמ\"ש בתורת הבית הקצר הובא ב\"י סי' ק\"צ. ואדרבה משם ראיה לטהר על כל פנים בבדיקה, אף שאינה יודעת אם מכתה מוציאה דם, כמו בכתמים, דהא גבי כתמים תניא ספק עברה כו' אינה תולה, ואילו גבי עד שאינו בדוק תולה אפילו בספק עברה ואף שאינו מצוי כו', ואף על פי שהיה בדוק לה מתחלה אלא שנולד הספק בו קודם שבדקה עצמה בו כמ\"ש לקמן סי' ק\"צ, ומשום הכי מקילינן טפי מבכתמים שבחלוקה הבדוק לה, שנולד הספק אחר שלבשתו אם עברה בו אם לאו. ואם כן כל שכן וקל וחומר שיש לתלות בבדיקה במכה אף על פי שאינה יודעת אם מוציאה דם, דתולין בה אפילו בכתמים שבחלוק הבדוק, אף שנולד הספק אחר שלבשתו, (משא\"כ) [מכל שכן] בבדיקה כשיש מכה בגופה. לא מיבעי אם היא בבית החיצון והעד נוגע בה, דפשיטא דמקרי עד שאינו בדוק, דמאי מהני הא דבדקתו מתחלה, כיון שיש לומר שנתלכלך בדם המכה, כמו שתולין בכתמים, אלא אפילו היא בעומק שאינה נוגעת בה, או אפילו היא במקור, מכל מקום כיון שיש ספק בדם הנמצא על העד אם הוא מהמכה אם מהמקור מקרי עד שאינו בדוק, דתולין במכה מקל וחומר מכתמים. ולא מקרי עד הבדוק אלא כשלא נולד הספק עד אחר שבדקה עצמה בו. כמבואר בהדיא בגמרא (דף י\"ד ע\"ב), דמייתי מהאשה שהיא עושה צרכיה לעד שאינו בדוק, והתם נולד הספק בשעה שהיה הדם בבית החיצון, מכלל דלא דמי לעד הבדוק דאינה תולה בו בספק עברה, דאם כן יש לומר דאפילו ר' מאיר מודה הכא. ואין לומר משום דגבי מי רגלים איכא רובא דרוב דמים מן המקור, מה שאין כן הכא דמספקינן בשוק של טבחים. דזה אינו, כי צריך להבין לפי דעת הרשב\"א האיך מדמינן עד שאינו בדוק שהאיסור שכיח טפי מההיתר, ואדרבה ההיתר אינו מצוי כלל, כמ\"ש בתורת הבית הארוך שאינו מצוי שיעברו בו כו', למי רגלים שההיתר שכיח טפי, דחזקה עם המים בא, כיון דבשעת (צרכיה אתא דם) כמ\"ש בתורת הבית הארוך (דף קפ\"א ע\"א). אלא ודאי משום דהתם איכא רובא לאיסורא, שרוב דמים מן המקור, ותרתי חזקה להתירא חזקת אשה וחזקה עם המים בא, (התם בעד שאינו בדוק) ליכא רובא לאיסורא, דדמים דעלמא מרובים מדם המקור, רק שאינו מצוי שיעברו בו כו', ומשום הכי לר' יוסי דאלימא ליה חזקת האשה למיזל בתרה נגד רובא, בצירוף חזקה דעם המים בא, אלימא ליה נמי למיזל בתרה אף שהאיסור שכיח טפי ולא בעי ספק שקול, דאי סבירא ליה דלא אזלינן בתר חזקה אלא בספק שקול, מאי אהני לה ב' חזקות, דכיון דרובא דעדיף מחזקה אחת הוה ליה ספק שאינו שקול, ולר' מאיר בעינן ספק שקול הכא והתם לאוקמה אחזקתה. וכל זה כשנולד הספק תחלה, אבל אם נולד ספק אחר בדיקתה את עצמה לכולא עלמא בעינן ספק שקול, כגון לתלות במאכולת אם הוא עגול, אבל ספק עברה אכתי איכא לספוקי שמא לא ניתז עליה. ואם כן במי רגלים שאינו ספק שקול בחזקה אחת לבדה נגד הרוב, ואפילו הכי קיימא לן כר' יוסי, על כרחך צריך לומר דלא דמי לספק שאחר בדיקה אלא לספק שלפני בדיקה. והוא הדין בספק מכה שאינה יודעת אם מוציאה דם לא דמי לספק שלאחר בדיקה, כיון שהוא בשעת בדיקה, ומקרי עד שאינו בדוק הואיל ולא ידענו מה היה לו מיד שהכניסתו בבית החיצון קודם שהוציאתו, אם נתלכלך בדם המכה אם לאו.
דזיל בתר טעמא, טעמא מאי איכא לפלוגי בין נולד הספק קודם בדיקתה את עצמה לנולד אחר כך, משום שכשנולד קודם בדיקה נולד בשעה שהיא בחזקת טהרה וכשנולד אחר כך נולד בשעה שהיא בחזקת טמאה, דכשנמצא דם על העד הרי היא טמאה בודאי למפרע משעת בדיקה, לולי שנולד ספק זה, ואין ספק זה מוציא מידי ודאי טומאה. ואין אומרים העמד אשה על חזקתה בספק זה שאינו ספק שקול לגמרי, כי אף אם עברה שמא לא ניתז עליה, או דספק עברה גופא אינו ספק שקול, דמהיכי תיתי לומר שעברה ולאו אדעתה. ולא דמי לספק מאכולת בעגול שהמאכולת מצויה שאין לך כל מטה כו' כדלקמן סי' ק\"צ וקצ\"ו. מה שאין כן כשנולד הספק קודם הבדיקה, דכיון שאז היא בחזקת טהרה אי אפשר להוציאה מחזקתה בספק הנולד אז, אפילו שאינו שקול. ולזה נתכוין הרשב\"א בתורת הבית הקצר הובא ב\"י סי' ק\"צ. והלכך כשנולד הספק בשעת בדיקה אינו מוציאה מחזקתה, שלעולם היא בחזקת טהרה עד שתראה הדם על העד שבדקה בו, ואינה טמאה למפרע מדאורייתא אלא בכשיעור וסת שהוא קינוח ולא בדיקה. עיין גמרא (דף ס' ע\"ב) ותוס' (שם) לענין עסק טהרות, דבבדיקה עצמה יש יותר משיעור וסת מכניסת העד עד יציאתו. ושיעור וסת משערין מיציאתו למפרע. וקודם שיעור זה מיד מכניסת העד אמרינן שירד עליו דם המכה, אף על פי שאינה יודעת אם מוציאה דם. וכן במי רגלים דמספקינן דל[מ]א הדור למקור ואייתי דם, אם כן הספק הוא אם חזרו למקור אם לאו, ומשעת חזרתם אחר יציאתם מנקב מי רגלים, שהוא למטה סמוך ליציאתם לחוץ כמ\"ש מהרי\"ו (סי' כ\"ה), עד שעת יציאתם לחוץ, יש יותר משיעור וסת, כמו שיש בבדיקה, שהוא הכנסת העד בעומק והוצאתו. וליכא שיעור וסת אלא בקינוח בלבד, אפילו בעוסקת בטהרות, שאפשר לה ליגע ביד א' בטהרות עד שתביא העד למשקוף ממש בידה הב' (עיין רש\"י דף י\"ב), ואז מסירה ידה מטהרות, ואפילו הכי כתבו התוספות דלא משכחת בדיקה כשיעור וסת, וכן הוא בהדיא בתורת הבית הארוך (דף קע\"ט) דלעולם לא משכחת בדיקה כשיעור וסת, עיין שם:", + "ובכהאי גוונא יש לומר כו' ועוד דמיירי כו'. דאף דספר התרומה מייתי מדתניא כו' נאמנת כו', ובמרדכי מציין על ברייתא זו. יש לומר כמ\"ש הב\"ח (סוף ס\"ז) דארישא קאי בידוע שבא מן המקור כו', ועלה קתני ואם יש לה מכה כו' ונאמנת כו', דליכא ספק ספיקא כיון שיודעת שהמכה גם כן במקור (עיין ב\"ח ס\"ה). ומייתי מינה הספר התרומה לרואה שלא מחמת תשמיש, דליכא ספק ספיקא אף אם המכה במקור, וכל שכן כשהיא בבית החיצון, דבהכי מיירי בספר התרומה שכתב ואשה שיש לה מכה באותו מקום כו' אם בודקת את עצמה באותו מקום כו', משמע בהדיא דהמכה היא באותו מקום שבודקת, והבדיקה בעד שבידה אי אפשר בשום אופן בעולם שתהיה במקור, דאפילו עד מקום שהשמש דש קשה מאד כמ\"ש בב\"י סי' קצ\"ו. ובאמת שרמ\"א הבין שבודקת את עצמה באותו מקום ר\"ל במקור, דומיא דאותו מקום דברייתא דמייתי ספר התרומה. וגם מדאצטריך לאשמועינן תו אם מרגשת כשהדם נופל מהרחם, דהיינו מקור לפי דעת רמ\"א, ואם הבדיקה היא בבית החיצון הוה זו ואין צריך לומר זו, דבדיקה היא ספק הרגשה כמ\"ש ב\"י בשם מהרא\"י. אלא ודאי דלא זו אף זו קאמר, ומשום הכי לא כתב בשערי דורא אלא אם מרגשת כו' שהוא הרבותא, כן דעת רמ\"א בדרכי משה. והא דנקט ספר התרומה להקל בכתמים דוקא, הבין רמ\"א דהיינו להקל אף בשעת וסתה. אבל לא ראה מה שכתב ספר התרומה בסימנים, דשם אי אפשר לפרש כן. ועל כרחך צריך לומר כמו שהבין הש\"ך דהבדיקה היא בבית החיצון וכמ\"ש ודו\"ק (והא דזו ואין צריך לומר זו לא קשה מידי כמ\"ש לעיל סי' קפ\"ג עיין שם). ומכל מקום לדינא הסכימו הלבוש והלחם חמודות ומנחת יעקב וכרתי ופלתי לרמ\"א וכן משמע משתיקת הב\"ח וט\"ז שהודו לו בזה:", + "ויש לתלות כו'. עיין מ\"ש לעיל, דלרמ\"א לא אתי שפיר האי טעמא דרוב נשים כו'. ועיין במנחת יעקב ריש סי' ק\"צ:", + "ספק מעליא הוא כו'. עיין במ\"ש לעיל שם:", + "ואף שמהרא\"י כו'. כן דעת הב\"ח והט\"ז במהרא\"י. ופירוש הש\"ך ונקודות הכסף במהרא\"י צריך עיון גדול. חדא דלמה העתיק בלשון המרדכי ותולה כו' כיון דהיא מילתא באפי נפשה. ועוד דכתב בהדיא דסבירא ליה להמרדכי דתולין במכה. ותו דבמסקנא כתב בהדיא אי איתנהו לכל הני צדדים שהזכרת כו', דהיינו שהשואל כתב שכל זמן שהיא בודקת כו', ומהרא\"י כתב ע\"ז נראה דר\"ל כו' ע\"ש. ועוד דהשואל לא הזכיר כלל שיש לה מכה בודאי דהיינו שהיא מרגשת בעצמה שיש לה מכה, אלא שיש הוכחה להשואל שיש לה מכה כמבואר שם בהדיא במהרא\"י, שעל זה השיב לו שאף שאם היא אומרת שיש לה בודאי לא מהני ע\"ש, וההוכחה היא על זה חדא כמו שכתבת שכל זמן כו'. ובזה נדחה גם כן מ\"ש הכרתי ופלתי דהשלחן ערוך לשיטתיה אזיל דסבירא ליה כרשב\"א, דזה אינו, דגם הרשב\"א לא התיר אלא ביודעת שיש לה מכה, ואף גם זאת בשיש לה דם כדלעיל, אבל באינו ידוע אם יש לה מכה אף בכתמים אינו תולה, כפשט לשון המשנה סוף פ\"ח (ע' שו\"ת שבסוף ספר בית לחם יהודה), וכמבואר בהדיא במרדכי וכמ\"ש לעיל:", + "והלכו לשיטתם כו'. עיין ט\"ז סי' ק\"צ סוף ס\"ק כ\"ג דלא בעינן עגול, אלא דבמשוך אי אפשר לתלות במאכולת, אבל כל היכא דאפשר למיתלי אף במשוך תלינן אף על גב דהוא ספק שקול, דמדלא ארגישה רגלים לדבר כמ\"ש הב\"י שם. וזה שכתב הב\"י שם וזה הטעם בעצמו (מספיק לחלק בין עגול למשוך) כו', רוצה לומר דבספק שקול תלינן אבל משוך אי אפשר לתלות כמו שאי אפשר לתלות יותר מכגריס. וכן כתב שם הב\"י בהדיא דמפני שקנחה לא נניח מלתלות כו' שחזקת משוך כו' עיין שם. וכן משמע בהדיא בתורת הבית הארוך.
ומה שכתב בתורת הבית הקצר חזקה אם היה כו', לרווחא דמילתא כתב כן. אי נמי כדי להתיר בכל ענין אף בהרגישה, כאוקימתא דגמרא שם. והב\"י לא רצה לסמוך על זה, כיון דבמסקנא אין צריך לאוקימתא זו אם כן מנא לן להקל בדארגישה למימר חזקה כו'. ולא דמי להרגישה במי רגלים, דסומכין על אוקימתא זו אף במסקנא כמ\"ש הרמב\"ם וש\"ע סי' קצ\"א, היינו משום דאמר רב אשי דהוא בתראה דר' מאיר טימא משום נדה (ובפרט לפי דעת הרמב\"ם שפסק כר' מאיר דאמר טמאה נדה. והא דפסק כר' יוסי במי רגלים, כבר תירץ הלחם חמודות ריש פ\"ט עיין שם), עיין גמרא (דף י\"ד ע\"ב). וכן ההיא דנמצא על שלו ושלה, מדחייבין קרבן על כרחך אף למסקנא צריך לומר דאיירי בדארגישה, וכמ\"ש לעיל לפי דעת רש\"י ורמב\"ם. אבל בההיא דר' אליעזר בן צדוק, אדרבה מדפליגי רבנן עליה ומטהרי אף במשוך כמבואר בסוגיא דסוף פ\"ח, על כרחך לא מיירי בדארגישה, דנהי דסבירא להו דאף משוך ספיקא הוי, הוה ליה ספיקא דאורייתא, ומשום חזקה אין לטהרה דרובא עדיף מחזקה. ולא דמי למה שכתב הרשב\"א בתורת הבית הקצר גבי עד שאינו בדוק דטהורה לגמרי משום חזקה, דהתם אף שעל הרוב אין עוברות בו בשוק של טבחים כו' כמ\"ש בתורת הבית הארוך, מכל מקום הרי על המיעוט לפעמים עוברות בו בשוק של טבחים, ודמים שבשוק של טבחים רבים מדמי המקור (דמהאי טעמא כתמים הן דרבנן אף למאן דאמר דלא בעי שתרגיש בבשרה כמ\"ש לקמן סי' ק\"צ, משום דלגבי דמים דעלמא לא שייך לומר רוב דמים מן המקור). והא דעל הרוב אין עוברות בו לא חשיב רובא למיזל בתריה, משום דהוה כמו רוב התלוי במעשה, דמהאי טעמא לא אזלינן בתר רוב בהמות שעולין עליהן זכרים תוך שנתן או שתים או שלש בריש פ\"ג דבכורות, אלא דהוה דבר שאינו מצוי לחוד. מה שאין כן במאכולת שתחת הכר שדמי המקור רבים מהם אמרינן כל דפריש מרובא פריש, ואפילו בתר קורבא דמוכח לא אזלינן נגד רובא, עיין ב\"ב דף כ\"ד. ואף אם תימצי לומר דלגבי דם מאכולת לא הוי דם המקור רובא והוי ספק שקול, מכל מקום כיון דארגישה רגלים לדבר, דהא הרגשה סברא דאורייתא היא, ובהרגשה לחודה טמאה לפי דעת תרומת הדשן וש\"ע סי' ק\"צ, ע\"ש בב\"י (ולס\"ד דגמרא אפשר דהא דפליגי רבנן, היינו דמטמאים אף בעגול). וגם דבר הלמד מענינו הוא, דכולי פירקין מיירי בכתמים בלא הרגשה, ומנא לן להקל בהרגישה.
והרשב\"א אם כתב כן כדי להתיר אף בהרגישה, יש לומר דלשיטתיה אזיל דאלימא ליה חזקת טהרה דאשה לטהר אף משום כתם גבי עד שאינו בדוק, אף שעל הרוב אין עוברות בו כו', והרי האיסור שכיח טפי מההיתר ואינו ספק שקול כלל, אפילו הכי אזלינן בתר חזקה, הלכך אלימא ליה נמי חזקת טהרה דאשה בצירוף חזקה אם היה כו' אף בדארגישה למיתלי בהרגשת עד, אף על גב דדמי המקור הם רבים מדמי מאכולת. אבל לדידן דקיימא לן גבי עד שאינו בדוק דטמאה כתם, ולא אלימא לחזקת טהרה דאשה כל כך למיתלי לקולא היכא דהאיסור שכיח טפי, כל שכן הכא דאיכא רובא, דלא אזלינן בתר חזקה דאשה אף בצירוף חזקה דאם היה כו', כיון דארגישה ממש, והאיסור שכיח טפי מההיתר דאימא הרגשת כו'. אי נמי יש לומר דלהרשב\"א הוצרך לטעמא דחזקה אם היה כו' אף בדלא ארגישה, ולא סבירא ליה כהרמב\"ם שחזקת הדם בהרגשה, ואם כן ליכא למימר מדלא ארגישה רגלים לדבר כו'. ומה שכתב במשמרת הבית (דף קע\"ח, כהרמב\"ם שחזקתו כו'), יש לומר שאינו הרשב\"א, וכדמוכח בדוכתי טובא.
ואיך שיהיה דעת הרשב\"א, על כל פנים דעת הב\"י ורמ\"א סי' ק\"צ סעיף ל\"ד, ברור מללו דבדיקה דינה ככתם לתלות בכל דבר שתולין בכתם, ואם כן הוא הדין למכה שאינה יודעת אם מוציאה דם. והט\"ז סימן זה ס\"ק י', והש\"ך בנקודות הכסף, לא סבירא להו הכי, על כרחך סבירא להו לחלק בין מכה שאינה יודעת אם מוציאה דם לשאר דברים שתולין בכתמים כגון עברה בשוק של טבחים או בצד המתעסקים, דכהאי גוונא הוה כמכה המוציאה דם. ואזלו לשיטתם דלקמן סי' קצ\"ו שכתב כן הש\"ך בהדיא, וגם הט\"ז סבירא ליה הכי, מדהסכים עם דעת הש\"ך לדינא לחלוק על רמ\"א שם. אבל לפי דעת רמ\"א שם דשוק של טבחים וכהאי גוונא לא דמי למכה המוציאה דם, הדבר ברור ופשוט כמ\"ש:", + "ומה שיש מחמירין כו'. עיין תשובת מהרי\"ל (סי' ר\"ג) (אם אינה רואה אלא כשכואב לה כו' טהורה כי) מי יבא אחרי המלך (מהר\"מ לחלוק עליו כו') (ואך שיש לך לשאול אם אינה רואה כו') אלא ממקום מי רגלים כו', אכן (ולפי מה שכתב כו' שצריך לשאול כו' רגיל אני לומר כו') לבדוק (דבר זה) כו'. מבואר להדיא דזה פשוט שבא ממי רגלים, כי מי יבא אחרי המלך כו', אלא דחיישינן שמא בא גם מהמקור. ובתשובת מהרי\"ו מבואר יותר, עיין שם סי' כ\"ה, ונ\"ל דעדיף האי כו' וכיון דודאי כו' לתלות לחומרא כו', עיין שם דמבואר שם שכל פלפולו אינו אלא דלא חיישינן גם לדם המקור כדעת מהר\"ח אור זרוע דסבירא ליה דחיישינן דלמא הדור מי רגלים למקור כו', ע\"ש שעל זה הקוטב סובב הולך כל הענין שם, ומשום הכי הצריך בדיקה לצאת ידי כל עורר וטוען דלמא הדור כו'. אבל הא דלא חיישינן דלמא אתי דם כי אורחיה אחר מי רגלים, כדחיישינן הכי ברואה לעולם אחר מי רגלים בלא כאב, וכדלקמן סי' קצ\"א, עיין שם הטעם בשם ב\"י. ועיין במ\"ש שם שכן דעת רש\"י ותוס' ורשב\"א ורא\"ש. ופשיטא דלא פליג עלייהו מהרא\"י. דלא כחכם צבי. דבנידון מהרא\"י שהכאב בבית החיצון אם היא מוצאה הכתמים ושערות פעם בצד שכואב ופעם בצד שאינו כואב, מה יתן ומה יוסיף שמוצאה לעולם בשעת הכואב, כיון שמוצאה בצד שאינו כואב, ודם הנמצא בפרוזדור אפילו בצדדים חזקתו מהמקור, על כן לא הקיל מהרא\"י אלא במוצאת לעולם בצד אחד. ואף גם זאת כתב דיש קצת סברא לטהר, דלא כחכם צבי, ולא סברא גמורה, כיון ששנינו סתם במשנה נמצא בפרוזדור חזקתו מהמקור, ואף שנמצא הכל בצד אחד דלמא אתרמויי אתרמי, או כך דרך ירידת דם זה באשה זו. ומשום הכי לא סמך על זה מהרא\"י כי אם בצירוף המרדכי. והיינו הוכחה התלויה במקום, שזהו דין מחודש שחידשו מהרא\"י, ויש פתחון פה לבעל דין לחלוק עליו. אבל הוכחה התלויה בזמן מפורשת היא בתוס' ורא\"ש גבי מי רגלים, והוא הדין בשעת הכאב, כמ\"ש מהרי\"ל רבו דמהרא\"י, בשם מהר\"ם ומהר\"ש ומהר\"י הלוי ע\"ש. ומתשובת ריצב\"א שבהגהות מיימוניות לא קשה מידי כמ\"ש לעיל עיין שם:*
מה שכתב החכם צבי בתשובה דהרי כל אשה חוששת בפי כריסה כו', אשתמיטתיה תלמוד ערוך בעבודה זרה דף כ\"ח ע\"א, לחלק (וכהאי גוונא ממש אשכחן ביו\"ד סי' רס\"ב ס\"ב בהג\"ה, עיין שם בש\"ך ובנימוקי יוסף ודו\"ק) בין חושש לכאיב טובא דמקרי מכה ממש. ועיין ב\"ח או\"ח סי' שכ\"ח בפירוש לשון הר\"ן שבב\"י שם, ובפירוש לשון ר\"ת שבהגהות מרדכי, דסבירא ליה נמי הכי דכאב גדול מקרי מכה ממש. ומ\"ש שם הר\"ן בשם הרשב\"א דדוקא בועה וחבורה כו', לא פליג ודאי אתלמוד ערוך, ועל כרחך מיירי בדלא כאיב טובא רק חושש בעלמא כמבואר שם בלשונו, אבל כאיב טובא בודאי יש איזו בועא או חבורה. וכל שכן הכא שהדם מוכיח מאחר שבא על ידי כאב, מדרואה לעולם בשעת הכאב דוקא. ועיין במ\"ש ביו\"ד סי' ל\"ג דאם אין הקוץ תחוב בבית הכוסות תלינן הקורט דם שמבחוץ במכה שעל ידי חולי מצד השני לבד, דאפילו נקב משהו שאינו מפולש מוציא דם על ידי חולי, ונראה בחוש אפילו בעור בשר האדם מבחוץ יוצא דם על ידי חיכוך בצפרנים, וכל שכן באברים הפנימים. ופשיטא דכהאי גוונא מקרי מכה ממש כמו בועא וחבורה ועדיפא מינייהו, דהא חבורה היא שנצרר בה דם וסופו לצאת, וכל שכן כשכבר יצא על ידי שניקב עור האשה מבפנים אף שאינו מפולש (והא דאינה טריפה, משום שאפשר לה שתחיה, ואינה טריפה רק שסופה למות בודאי, אבל מכל מקום סכנה היא באדם על כל פנים), וכמו שאמרו אם אין שם מכה (פירוש מבחוץ) קורט דם מנין. וכיון דאפשר וקרוב הדבר מאד שהדם הוא מהמכה עצמה, מאחר דמקרי מכה ודרכה של מכה להוציא דם כמ\"ש המרדכי, מוקמינן אשה בחזקתה ולא חיישינן שמא הכאב גרם לדם המקור שיבא קודם זמנו,
(וגם אם גרם, יש לומר דאינו דם נדה שטימאתו התורה, דהיינו דוקא מותרות דמים, בין שיצאו בזמנן בין שלא בזמנן על ידי אונס קפיצה או ולד, אבל היוצא על ידי כאב אינו מותרות הדמים אלא דם חיותא שיצא במהלך שבילי הילוך דם נדה למקור ולבית החיצון. ולא דמי לכל אשה הרואה בכאב, דהתם הדם גורם לכאב אבל הכא הכאב גורם לדם. אלא דאין לסמוך ע\"ז לבד דמאן מפיס, ושמא גורם למותרות לבא קודם זמנם כמו קפיצה ודכוותה, ומכל מקום מידי ספיקא לא נפקא. אלא דיש לומר דהמקור אינו מעבר אלא למותרות (וזהו עיקר, דמנא ליה להוסיף על דברי חכמים ששנו בלשונם מכה במקור או באותו מקום בפ\"י (וגם בפ\"ב מדקאמר מקור מקומו טמא. ואם תימצי לומר שגם ממעיי[ם] קאתי דרך מקור, כל שכן שהדין אמת), עיין רמב\"ם. וכל שכן בבית החיצון דמקומו טהור, ותלינן הדם הנמצא שם בבדיקה במכה שבאותו מקום. אבל מכה שבמקום אחר יש לומר שאין דרך כלל להדם (וכן מוכח ברמב\"ם פ\"ה שיוצא לחלחולת עם מי רגלים) לילך לבית החיצון אפילו על ידי המקור, כי אינו מעבר אלא למותרות ולא לדם חיותא היוצא על ידי מכה, משום הכי אזלינן בדם זה בתר רובא כבשאר דמים הנמצאים בו, לומר שהכאב גורם למותרות דמים שהוא דם נדה לילך למקור וממנו לבית החיצון) ולא לדם חיותא כלל. אך כשהכאב במקור עצמו יש לומר כן, ואם אינו במקור כל שכן שיש לומר שלא בא דם מהמקור כלל),
אלא תלינן שלא בא מהמקור כלל. וכמו דלא חיישינן אפילו בשעת וסתה שמא יצא גם מהמקור, משום דמוקמינן אחזקה. והתם תניא הרואה דם מחמת מכה כו', ומנא ידעה, וכמ\"ש הרשב\"א דאין עיניה כו', אלא ודאי משום שרואה לעולם כשכואב לה דרגלים לדבר, כמ\"ש הרשב\"א גבי מי רגלים. ומיהו מדקדוק לשון רמב\"ם פי\"א הי\"ג, ופ\"ד ה\"כ שכתב בסיפא ותהיה מותרת כו', מכלל דברישא דתולה במכתה הוא דומיא דתולה בוסתה, דעל כל פנים בעיא ספירה וטבילה, ולא מותרת לגמרי כבסיפא שאומרת שדם זה מהמכה בודאי, וכמ\"ש התוס' דאם לא כן לא הוה ליה לטהר בשעת וסתה ע\"ש. ומיהו שלא בשעת וסתה מודים התוס'. וגם ברמב\"ם יש לומר דסבירא ליה כמ\"ש הרשב\"א דאין עיניה כו' (אלא דהתוספות ודאי לא סבירא להו הכי), ובסיפא וכן בפ' י\"א מיירי כשמרגשת הכאב חזק לעולם בשעת ראיה, ובכל פעם שכואב מאד היא רואה לעולם, וברישא מיירי שלפעמים כואב ואינו רואה, ולכן גם אם כואב לה לעולם בשעת תשמיש כשרואה לא מהני לטהר לגמרי. ואם אינו כואב לה רק בשעת תשמיש אפשר דלא מקרי מכה גמורה, כי אין זה רואה מחמת מכה דתניא בברייתא פרק כל היד, ולא דתניא בפרק תינוקת, דהא התם מיירי שהמכה במקור ואין האבר מגיע שם, לומר שבדוחק האבר במכה הוציא דם כנדון הרדב\"ז, ואם כן אם היא מכה המוציאה דם מסתמא היא מוציאה דם גם שלא בשעת תשמיש, וכן לענין הכאב, בודאי כואב לה גם בשלא בשעת תשמיש. ומשום הכי כתב בתשובת ריצב\"א שבהגהות מיימונית ונראה קצת כו', דאינה מכה גמורה לסמוך עליה לטהרה לגמרי, מאחר שאינה מצטערת רק בשעת תשמיש.
והנה לשון הרשב\"א בתורת הבית הארוך אי אפשר לה לדעת אם הוא מן המכה כו', מורה כפירוש הש\"ך והחכם צבי, דלס\"ד בעי לידע ממש שהוא מן המכה, ומיהו אפילו הכי לדינא הדין דין אמת כמ\"ש רמ\"א. כי מאחר שאין עיניה בין מכתה אי אפשר לה לידע גם כן אם היא מוציאה דם, אלא על ידי בדיקת שפופרת, והיינו גם כן כבדיקה דרואה מחמת תשמיש, דאם נמצא על הצדדים בידוע שהוא מהמכה שבצדדי המקור כשמכנסת השפופרת למקור, כמו שצריך לומר כן לפירוש הש\"ך והחכם צבי, מאחר שהמכה במקור בברייתא דפליגי בה רבי ור' שמעון בן גמליאל, ועלה קאי הרשב\"א עיין שם. ומשום הכי לא ירד הרשב\"א לדקדק בזה בין הרגשת ראיה זו ודם זה, להרגשת דם אחר שיוצא לפעמים ממכה זו, כדי לידע ולהוכיח שהיא מוציאה דם, דמאן מפיס בינייהו, ומהיכי תיתי לחלק שזה דם ראיה וזה דם הוכחה, להוכיח ולידע שהיא מוציאה דם, ומשום הכי סתם הרשב\"א. וגם כי אין לטעות כלל בלשונו דסבירא ליה שאין צריך שפופרת על כל ראיה וראיה, אבל פעם אחת מיהא בעי לידע שמוציאה, שזהו טעות דמוכח בלשונו, מראייתו מרואה מחמת תשמיש ע\"ש, וכמ\"ש בפנים. ומיהו מ\"ש הרשב\"א שיש שם דם,
(עיין שם סיום לשונו תולה כו', שאי אפשר לפרש כמ\"ש לעיל שעל ידי שרואה לעולם בשעת הכאב מוכח שדם זה מהמכה, דאם כן אין צריך לתלות. ואם הוכחה זו מקרי תולה, במה מרגשת שיש שם דם. ואפשר משום דכאב גדול מוכיח על בועא וחבורה שיש בה דם נצרר כמ\"ש לעיל, וצריך עיון),
אפשר דאינו רוצה לומר דם נצרר, אלא בעין על גבי המכה מבחוץ, אף שאפשר שאינו יוצא לחוץ כי נגלד ונתייבש עליה, כדפרשינן גבי קליפות אדומות, או מחמת מיעוטו ומובלע וכנוס במקומות עקומים מאד שברחם כמ\"ש ברשב\"א, אפילו הכי תלינן אנן שממנה שותת הדם ולא נתייבש. אבל לספר התרומה בעינן שהמכה מוציאה הדם לחוץ לפעמים כדי לתלות בה ראיה גמורה, מאחר שבספר התרומה מדייק לישנא דברייתא שממנה הדם שותת ויורד, דהיינו שידוע לה כן בבירור. ולפי זה לא פליגי כלל רמ\"א וש\"ך לדינא. וגם אם הרשב\"א רוצה לומר דם נצרר, מכל מקום יש לומר דכל שהדם נצרר מסתמא יוצא לחוץ לפעמים על גבי המכה כמ\"ש המרדכי, אלא שלמיעוטו אפשר שאינו יוצא לחוץ ממש לבית החיצון, ומשום הכי לא תלינן ביה להמרדכי בראיה גמורה, ולהרשב\"א תלינן. וגם הש\"ך אפשר דמודה בזה, דלרשב\"א לא בעינן יוצא לחוץ ממש אלא סגי במוציאה דם על גבה ממש, ולא פליג על רמ\"א אלא אם אינה יודעת אם מוציאה דם כלל, ואפשר דגם רמ\"א מודה בזה. אך לידע אם דם נצרר, וכל שכן אם יוצא על גבה, צריך לומר כמ\"ש האמונת שמואל שמרגשת כו'. וצריך לומר דמ\"ש הר\"ן פי\"ד דשבת בשם רשב\"א, מיירי נמי שמרגיש בבועה וחבורה דוקא, וצריך לומר דלא גרס בגמרא דילמא כו', אלא פשיטא ליה לתלמודא דכאב לא מקרי מכה כלל. וצ\"ע בחדושיו. אך זהו דוחק גדול, דאין עיניה שם להרגיש בועא דוקא, אלא ודאי כל כאב גדול וחזק באברים הפנימיים אינו אלא מחמת קלקול כעין בועא וחבורה כנודע. וזהו שכתב הרשב\"א שיש בה דם, שזהו סתם כל בועא וחבורה בודאי, ולפעמים מוציאה גם כן הדם לחוץ כמ\"ש המרדכי, משום הכי תולה במכתה שהוציאה לחוץ.
ומיהו כל זה במכה שבאותו מקום, אבל שיפולי מעיה וכהאי גוונא, אף אם יש שם כאב חזק, שאי אפשר לומר שהדם גרם לכאב אלא הכאב גרם לדם, אפילו הכי אין דרך לדם זה לבא לבית החיצון, אפילו דרך המקור, אלא שהכאב גרם לדם נדה לצאת קודם זמנו כמו שכתבתי בהג\"ה:", + "דאין לשער הההפלגה כו'. כהאי גוונא ממש מבואר ממה שכתב הש\"ך סי' קפ\"ט ס\"ק מ\"ח כגון שקפצה כו' חזרה וקפצה כו', משמע בהדיא דאם ראתה היום בלא קפיצה ולבסוף כ' יום קפצה וראתה אינה חוששת אפילו לקפיצה שבסוף כ' שנית, ולא אמרינן דלא יהא כו' עיין שם בש\"ך, ועל כרחך צריך לומר דתלינן ראיה ראשונה שבסוף כ' בקפיצה ואילו לא קפצה לא ראתה ובטלה הפלגת כ', ומחמת קפיצה היא ראיה ראשונה ואין כאן עדיין הפלגה, ומשום הכי אינה חוששת לסוף כ' שנית אף על פי שקפצה כו'. והוא הדין והוא הטעם בנידון דידן, דתלינן הראיה בתשמיש ואין כאן הפלגה:", + "פירוש שתטבול לראיית וסתה כו'. הנה האמונת שמואל ומנחת יעקב וכרתי ופלתי תלו בוקי סריקי בהט\"ז במ\"ש ס\"ק י\"ד (כאן איכא חשש בביאה ראשונה שאחר טבילתה) אף על פי שהוא זמן רב (אחר הטבילה) כו', והבינו האמונת שמואל והמנחת יעקב וכרתי ופלתי שהביאה ראשונה היתה זמן רב כו', וזה אינו, דאם כן מאי אף על פי, ועוד הוי ליה למימר שהיא זמן רב כו', ועוד שהרי פתח דבריו בחלוקה הראשונה (בענין חשש ראית ליל טבילה (שבשו\"ע) דשמה תלוי החשש באותו לילה דוקא) ואח\"כ מותרת, ואם כן אין זה דבר והפוכו (מאי דסיים אבל כאן איכא כו'). אלא ודאי כוונת הט\"ז דהחשש הוא בביאה ראשונה אפילו זמן רב אחר הטבילה (והחשש הוא לשון זכר), והראיה לא איכפת לן אפילו אם היתה בליל הטבילה ששמשה כל הג' פעמים בליל טבילתה תלינן בביאה ראשונה ואסורה לעולם, דלא כמו שהבינו האמונת שמואל וכרתי ופלתי בדעת הט\"ז, וכמבואר בהדיא מלשון הט\"ז סוף ס\"ק זה, לא שייך בליל טבילה ע\"ש, וכן בס\"ק ט\"ו אחר לידתה כמו בליל טבילתה כו' אחר לידתה כליל טבילתה כו' ע\"ש. וגם סתימת לשון רמ\"א מורה כן, דאם כן הוה ליה לפרש שהביאות לא היו בלילות שוות לטבילתה, והעיקר חסר מן הספר.
ומה שכתב באר הגולה (שפירשה ליל טבילתה ואח\"כ שמשה ולא ראתה מכל מקום אם אח\"כ ראתה כו'), זה אינו, דבכהאי גוונא לא קבעה לה וסת אלא בליל טבילה ולא בביאה ראשונה שאחר הטבילה, מאחר שלא ראתה בביאה ראשונה שלאחר טבילה השניה. ומשום הכי נדחקו הש\"ך ואמונת שמואל בפירוש לשון רמ\"א כאילו ראתה כו', ולא פירשו בפירוש מרווח של הבאר הגולה. ועיין באמונת שמואל סי' כ\"ג איך שהוכיח להש\"ך על פניו על פירושו בלשון רמ\"א והודה לו. אבל באמת גם פירוש האמונת שמואל אי אפשר לאמרו כלל בלשון רמ\"א שהרי אי אפשר כו' שהרי היא כו', דלמה ליה כל האריכות הזה, תיפוק ליה שראתה ג' פעמים רצופים בלי ביאת היתר בינתיים. מלבד שהוא דרך דרש לומר ג' פעמים רצופים שברמ\"א היינו שקנחה עצמה בג' עדים מיוחדים עד מיוחד לכל תשמיש ג' פעמים בלילה אחת ולמחר מצאה דם על כולן, שהוא דבר שלא נשנה ולא נזכר בשום מקום, והאיך יאמר עליו רמ\"א כאילו ראתה כו'. ובר מן כל דין היא משנה שאינה צריכה כלל דמבואר הוא בהדיא בש\"ע סעיף א' דנאסרה אף שלא בכהאי גוונא דוקא, וכן הוא לשון רמ\"א שם כל שרואה ג' פעמים סמוך לתשמיש כו', משמע שרואה הדם סמוך לתשמיש ולא למחר. וגם מ\"ש האמונת שמואל סי' א' בפירוש הט\"ז הוא דרך דרש ואין לו רמז בלשון הט\"ז והעיקר חסר מן הספר. והאמונת שמואל גופיה כתב שהוא דוחק. וגם מ\"ש הש\"ך בקונטרס אחרון בפירוש דברי רמ\"א דמיירי בעברה ושימשה בינתים, דחוק מאד דהעיקר חסר מן הספר, דהוי ליה לרמ\"א לפרש, וגם מנא ליה חדוש דין זה שאין לו זכר ורמז כלל בלשון מהר\"ם שבתשובת הרשב\"א שממנו מקור דין זה.
והנה כל הלחץ והדחק הזה שנדחקו הש\"ך ואמונת שמואל ומנחת יעקב וכרתי ופלתי ברמ\"א וט\"ז, גרם להם שפירשו כשתגיע טבילה אחרת שבלשון מהר\"מ בהגהות מיימוניות והשלחן ערוך, היינו כשתטבול לראיה זו שראתה מחמת תשמיש. ואין זה במשמע לשון אחרת. וגם כל עיקר לשון זה כשתגיע כו' הוא שפת יתר, דודאי קודם שתטבול טמאה היא, והוי להו למימר בקצרה שתפרוש בליל טבילתה. ובפרט בהגהות מיימוניות כפל לשונו ע\"ש, אלא שהב\"י קיצר בהעתקתו כדרכו. ובר מן דין אעיקרא דדינא פליאה נשגבה לחוש לליל טבילה, והיינו ברואה מחמת תשמיש דוקא, כמבואר בהדיא סעיף א' בהג\"ה דמותרת לו לאחר טהרתה תמיד אם לא מצאה מיד, וכן משמע בהדיא בטור וש\"ע וכל האחרונים סי' קפ\"ט שכל הוסתות מנויים וגמורים שם בדבריהם עיין שם בב\"י, וזה לא נמנה עמהם לחוש לליל טבילה או ליל ב' כמ\"ש בהגהות מיימוניות וב\"י, ואם כן הוא הדין מליל ב' ואילך. ועיין שם בטור ורמ\"א סעיף י\"ג שהאריכו לבאר איך האשה חוששת בתחלה לוסת החדש וההפלגה ולא הזכירו וסת שלישי שהוא וסת הטבילה. אלא ודאי שזה אינו אלא ברואה מחמת תשמיש. ואם כן יש להפליא על זה הפלא ופלא, שתהא הטבילה גורמת לראות מחמת תשמיש דוקא, אפילו בליל ב', והוא הדין מליל ב' ואילך, ואינה גורמת כלל לראות שלא מחמת תשמיש אפילו בליל טבילתה. ויותר פליאה כששימשה בליל טבילה ולא ראתה ובליל ב' שמשה וראתה שגורמת הטבילה לראות מחמת תשמיש בליל ב' דוקא ולא בליל א', כמ\"ש האמונת שמואל לגירסת הגהות מיימוניות וב\"י, ואף המנחת יעקב מודה לדינא, וכן כתב בכרתי ופלתי. ולחידוש גדול כזה היה מהר\"ם צריך להביא ראיה ולא לכתוב בפשיטות כל כך. וסיים כדמשמע בפרק האשה, עיין שם בהגהות מיימוניות.
אלא ודאי האמת יורה דרכו שמהר\"ם לא הוציא מלבו מילין לומר ראה זה חדש הוא, כי כבר היה לעולמים ככתבו וכלשונו בפירוש רש\"י בסוגיא דסוף פרק האשה (דף ס\"ד ע\"א) (אמתניתין אין האשה קובעת כו'. ואמר רב פפא למיחש בחדא זימנא חיישא, מאי קמ\"ל כו' היכא דלא קיימא בתוך ימי נדתה אימא לא קמ\"ל. פירש רש\"י היכא דקאי בתוך ימי זיבתה כגון שהיתה למודה לראות ליום ט\"ו לטבילה (שהן כ\"ב לראיה) והקדימה וראתה בתוך ימי הזוב כגון ליום עשירי לטבילה) אימא (לא תחוש לה) דכי מטיא טבילה אחריתי (ויגיע יום עשרים (כן הוא לגירסת מהרש\"א, ומהר\"ם הגיה עשירי) לא תאסר כו'). והיינו ממש כלשון מהר\"ם, כשתגיע טבילה אחרת. ובפירוש רש\"י צ\"ל ויגיע יום עשירי, כמו שהגיה מהר\"ם. דלפירוש מהרש\"א (היתה למודה לראות ליום כ\"ב (לראיה שהוא יום ט\"ו לטבילה) ושינתה ליום י\"ז כו' אימא דכי תטבול ביום י\"ח, ששומרת יום כנגד יום, ויגיע אח\"כ עשרים יום מטבילה זו, דהוי ליה כ\"ב יום מראיית השינוי כו'), כל לשון זה דכי מטיא כו' ויגיע כו' הוא שפת יתר ואך למחסור, שהרי היתה למודה בט\"ו לטבילה אלא שהוא כ\"ב לראייה, והוי לי' למימר נמי הכא בקצרה שיגיע יום כ[ב] לראייתה. וגם לשון אחריתי לא אתי שפיר כלל, דהוה ליה [למימר] דכי תטבול כו'. וגם לשון מטיא לא אתי שפיר שהרי למחר היא טובלת. ובר מן דין מבואר מלשון רש\"י שם ד\"ה הני מילי כו' יום ששינתה (בתוך ימים הראויים לנדה) כי מתני' כו' (שהיא למודה לראות ביום ט\"ו לטבילתה שהן כ\"ב לראיה כו') ושינתה (ליום כ' לטבילה שהוא כ\"ז לראיה), אלמא דיום ששינתה בו הוא כ\"ז או י\"ז. והא דפירש רש\"י דכי הדר מטיא כו', כוונתו לתרץ דלא תיקשי היכי סלקא דעתא שלא לחוש בימי זיבה הא יום ט\"ו הוא בימי זיבה ותנן שניהם אסורים, לכך הקדים רש\"י דט\"ו הוא לטבילה ואם כן כי הדר מטי כו'. אבל הא דקאמרינן בגמרא אליבא דרב פפא הני מילי כו' אבל (היכא דלא קיימא כו'), היינו ביום ששינתה בו, כדפירש רש\"י שהוא יום כ\"ז או י\"ז. דליום שהיא למודה שהוא כ\"ב לא איצטריך רב פפא לאשמועינן מסברא דנפשיה, דהא נפקא ליה זמנא חדא מדיוקא דמתניתין, כדאמר רב פפא בסוף פרק ד' נחזי אנן היתה למודה כו', והכא אשמועינן ליום ששינתה בו שהוא כ\"ז, או י\"ז כשהקדימה לראות בי\"ז לראייתה שהוא בימי זיבתה שאינן ראויין לקבוע בהן וסת. ולכן אינה מונה י\"ז מראיה זו, אלא מראיה אחרת שתראה אחר זיבתה ותטבול ויגיע יום עשירי לטבילה שהוא י\"ז לראיה, וזהו שפירש רש\"י דכי מטיא טבילה אחריתי כו'.
וכן הוא בהדיא בהראב\"ד (בספר בעלי הנפש דף י' ע\"א) עוד נפרט לך כו' (אם ראתה בר\"ח ניסן וראתה עוד בעשרה בו הראיה הזאת השנית אינה ראויה לקביעת וסת כו', אלא הרי היא חוששת לר\"ח אייר שהוא ראוי לקביעת וסת כו', ואם ראתה בר\"ח אייר חוששת ג\"כ לעשרה בו כו', ואם לא ראתה בר\"ח סיון כו' ואינה חוששת לעשרה בסיון כו', לפי שלא היה חשש העשירי מפני מעלת גופו כו'). והכי נמי סבירא ליה למהר\"ם בהגהות מיימוניות. ולא סבירא ליה כהרמב\"ן דבזמן הזה קובעת וסת בימי זיבה, אלא כהראב\"ד, מדלא הגיה כלום על מה שכתב הרמב\"ם דלא קבעה בימי זיבה, ולא הביאו ע\"ז דברי הרמב\"ן כמו שהביאו דבריו בכמה מקומות. ואי נמי סבירא להו כהרמב\"ן, מכל מקום ברואה מחמת תשמיש שאין ראיה זו ראויה לקביעות וסת ההפלגה שהפליגה מראיה שלפניה שראתה שלא מחמת תשמיש כמו שנתבאר לעיל בשם הש\"ך, הרי זה כראיה שבימי זיבה שאינה ראויה ג\"כ לקביעות וסת. ומשום הכי אינה מונה ממנה, אלא היא נעשית זנב לראית נדתה כמבואר בראב\"ד (ד\"י ע\"ב) ע\"ש. וזהו דעת הש\"ע שהביא דברי מהר\"ם להלכה, אף שבסי' קפ\"ט סבירא ליה כהרמב\"ן, עיין שם בטור וב\"י ורמ\"א סעיף י\"ג בהג\"ה, וכמ\"ש שם בסעיף ל\"ב.
היינו דוקא בוסת ההפלגה, שאין הראשונה מן המנין ואינה ראויה לקביעות וסת אלא אם כן הפליגה וחזרה וראתה שנית מחמת תשמיש, שמונין ההפלגה מראיה ראשונה לחוש לה אחר ראיה השנית כדלקמן סעיף י\"א, אבל כל זמן שלא ראתה שנית מחמת תשמיש אינה מונה ממנה, אלא נעשית זנב לראיה שלפניה כמ\"ש הראב\"ד גבי ימי זיבה, אבל לא בוסת החדש, שהראיה ראשונה מן המנין וראויה לקביעות וסת כמ\"ש מהר\"מ (בתשובות הרשב\"א סי' תתל\"ט), וכן כתב הש\"ך. ובוסת ההפלגה אף אם ראתה שנית מחמת תשמיש אינה ראויה לקביעות וסת אלא אם כן בינתיים לא ראתה שלא מחמת תשמיש, אבל אם ראתה בינתיים סתרה ראיה זו את ההפלגה, משום דתלינן לקולא למימר שלא התשמיש גרם לה לראות ב' פעמים אלו בהפלגות אלו שבינתיים, אלא שאירע לה מקרה שפירסה נדה תחתיו. דמהאי טעמא בעינן ג' פעמים רצופים לקביעת וסת המורכב מחדש או הפלגה ומחמת מעשה כרואה מחמת תשמיש או בקפיצות כמ\"ש הראב\"ד גבי קפיצות וכמ\"ש לקמן סי' קפ\"ט. וגם יש לומר שאף אם התשמיש הוא הגורם, מכל מקום כיון שראתה בינתיים אין כאן הפלגה. ולקמן סעיף י\"א מיירי בלא ראתה בינתיים כלל, דומיא דראתה בר\"ח ובי' בו ובכ' בו דמסיק בסוף התשובה שם (בתשובת הרשב\"א סי' תתל\"[ח]), וכמבואר בהדיא מלשון הש\"ך סי' קפ\"ט ס\"ק מ\"ח דלא יהא כו', ועיין שם דמדמי לה לדלקמן סעיף י\"א.
וכיון דראיה זו שראתה בינתיים סתרה להפלגה שביניהן, אם כן גם ראיה שנית שמחמת תשמיש היא כראשונה שנעשית זנב לראיית וסתה שלפניה, לחוש לה אחר שתראה ג' פעמים שלא מחמת תשמיש. ואם אחר שראתה ג' פעמים שלא מחמת תשמיש ראתה מחמת תשמיש בכשיעור הפלגה שהפליגה ב' פעמים הראשונים אחר ראיית וסתה, קבעה לה וסת להפלגה זו לראות מחמת תשמיש בהפלגה זו לעולם אחר ראיית וסתה, שהרי כלל גדול אמרו הפוסקים לקמן סי' קפ\"ט סוף סעיף ה' שבכל ענין שתהא משוה ראיותיה קבעה לה וסת, ומשום הכי קבעה בשבועות וחדשים והפלגות ודלוגים וסרוגין ובמאורעי הגוף ובמורכבים, ובכולן הטעם משום שהיא משוה ראיותיה. ומהם למד מהר\"ם (בתשובת רשב\"א סימן תתל\"ט) לתשמיש ראשון שאחר טבילה כדלקמן, וכמ\"ש באמונת שמואל סי' א', והוא הדין והוא הטעם בנידון דידן. וכהאי גוונא נמי מבואר בראב\"ד דקבעה לה וסת לדמים יתרים דאתוספו בה והקדימו לבא קודם וסתה הקבוע, אם הקדימו ג' פעמים ביום ידוע בחדש וכמ\"ש לקמן סימן קפ\"ט. והוא הדין ביום ידוע להפלגה שאינו ראוי לקביעות וסת, שאינו סותר הפלגת וסתה הקבוע או שאינו קבוע, כמבואר שם בהראב\"ד גבי ימי זיבה ע\"ש.
ועקירת וסת זה הוא כמו וסת המורכב מתשמיש והפלגה שהפליגה בין תשמיש לתשמיש דלקמן סעיף י\"א, דאינו נעקר אלא כשעברה ושמשה ג' פעמים כמ\"ש המנחת יעקב שם, דאינו נעקר אלא כעין שנקבע כדלקמן סימן קפ\"ט סעיף כ\"ו. דליכא למימר דהכא כיון ששימשה אחר שעברה הפלגה ולא ראתה עדיף כאילו שמשה ביום ההפלגה, שהרי נקבע לה וסת לבא הדם מחמת תשמיש כך וכך ימים, וכיון שהפליגה יותר ולא ראתה נעקר הוסת כאילו לא הפליגה יותר, דיש בכלל מאתים מנה, ולקמן סי' קפ\"ט סעיף כ\"ו יש לומר דמיירי בוסת החדש, אי נמי בוסת ההפלגה וכשפיהקה קודם שהגיע הזמן. דזה אינו, דאם כן לא הוי ליה להשלחן ערוך והאחרונים לסתום כל כך. ותו, דבהרא\"ש שם מבואר בהדיא דוסת הפלגות דינו כוסת החדש בזה. ותו, דהכא מיד שעברה הפלגה אחת היאך מותרת לשמש אח\"כ לעולם. ולומר, דלענין איסור עולם לא החמירו כל כך, הוא דוחק גדול. והוי להו להאחרונים לפרש שהקילו כאן יותר מבשאר וסת המורכב דלקמן סי' קפ\"ט. וגם מנא ליה למהר\"ם לחלק כן. ואי סבירא ליה הכי מסברא דנפשיה לא הוי ליה לכתוב בפשיטות כל כך, עיין שם בתשובת הרשב\"א. אלא ודאי כמו שכתב המנחת יעקב שלא הקילו כאן יותר משאר וסת המורכב דלקמן סימן קפ\"ט, והשלחן ערוך והאחרונים קיצרו כאן * וסמכו על מ\"ש בסי' קפ\"ט. ומהר\"ם באמת לא סבירא ליה הכי, כמבואר מסיום לשונו שם בהדיא דאינה צריכה [לחשוש] בראש חודש וי' וכ' בו אלא בחדש הב' ולא בחדש הג' ע\"ש. ועל כרחך צריך לומר דסבירא ליה למהר\"ם הכי גם בשאר וסת המורכב דנעקר בעקירת אחד מהם, משום דתלינן לקולא שהוא הגורם לדם לבא, כמו דתלינן הכי לכולי עלמא קודם שנקבע הוסת ג' פעמים כמ\"ש לקמן סי' קפ\"ט בשם הראב\"ד והש\"ך. ולא סבירא ליה למהר\"ם לחלק בין נקבע הוסת ללא נקבע כדעת הראב\"ד ורמב\"ן. דבלאו הכי נמי לא סבירא ליה כוותייהו במה שהצריך לפרוש ג' פעמים בימי הוסת אף שהוא וסת ההפלגות, כמבואר בש\"ע סעי' י\"א, וכן הוא בתשובת הרשב\"א שם, לפי דעת הרמב\"ן בפ\"ו, וכן דעת רש\"ל וב\"ח וש\"ך סימן קפ\"ט מכיון שלא ראתה ביום שהיתה למודה בו שוב אינה חוששת, שהרי אין כאן הפלגה שהיתה למודה בה אלא גדולה ממנה. ועל כרחך צריך לומר דהב\"ח והש\"ך שסתמו כאן, לפי שסמכו על מה שכתבו בסי' קפ\"ט. וכן יש לומר ג\"כ על השלחן ערוך סעיף י' שהעתיק לשון מהר\"ם דכל מידי כו' אלא חדא כו', אף על גב דאיכא למידק מינה דבראתה ג' פעמים סגי בפרישה ג' פעמים, כמ\"ש האמונת שמואל והמנחת יעקב, ומהר\"ם סבירא ליה באמת הכי דלא בעי עקירה כעין שנקבע, אבל השלחן ערוך לא חש למאי דאיכא למישמע מדיוקא בעלמא, נגד המפורש באר היטב בסי' קפ\"ט סעיף כ\"ו דבעינן כעין שנקבע דוקא.
[* הג\"ה: ואין לומר דסבירא להו דאין זה וסת המורכב כלל, דכל כמה שלא ראתה ג' פעמים רצופים מחמת תשמיש לא תלינן הראיה בתשמיש כלל, כדמשמע קצת מלשון הרשב\"א בתשובה שהביא ב\"י סוף סי' קפ\"ו, שכתב וסת הוא דלית לה, ומשמע שרוצה לומר שאירע לה וסתה בשעת תשמיש ופירסה נדה תחתיו ולא התשמיש הוא הגורם. ומהר\"ם לא אתי לאשמועינן שיש איזה חדוש דין ברואה מחמת תשמיש מה שאין כן ברואה דעלמא, אלא דלא גריעה מרואה דעלמא, וכמ\"ש הש\"ך כהאי גוונא ממש גבי קפיצות דלקמן סימן קפ\"ט עיין שם ס\"ק מ\"ח. ומשום הכי אשמועינן מהר\"ם בתשובה דין וסת החדש. ואשמועינן נמי הכא דין וסת ההפלגה שהוא מסוף ראיה לתחלת ראיה, דהיינו מליל טבילה לתחלת ראיה כדלעיל סוף סי' קפ\"ו. וטבילה אחרת דהכא היינו שתטבול לראיה זו כדעת הש\"ך וסיעתו. דזה אינו, דמלבד דוחק לשון, אי אפשר כלל לומר דלא תליא הראיה בתשמיש כלל כי אם בהפלגה או חדש, דאם כן אף שראתה בביאה ראשונה בג' לילי טבילות הוה לן למיתלי בהפלגות או ימי החדש ולא לאסרה על בעלה עולמית, כיון שבינתיים היו ביאות של היתר כדלקמן.]
ועיקר הדין דאשמועינן מדיוקא הוא דין אמת, דאף אם נקבע לה וסת לא חיישא ליה אלא תלתא זימנא דנעקר בג' פעמים. ולא נאסרה לעולם, מאחר שהיו ביאות של היתר הרבה עד שהגיע ראיית וסתה שנית, דבהכי מיירי לפי דעת הט\"ז, לכן לא הוצרך הט\"ז לפרש כלל היכי משכחת לה ביאות של היתר. ולכן לא הוצרך ג\"כ להגיה בשלחן ערוך ליל ב' כמ\"ש מהר\"ם בהגהות מיימוניות, וכן הוא בשלחן ערוך שנדפסו בלי הגהות רמ\"א כמ\"ש האמונת שמואל, וכוונת מהר\"ם אינה כדי שתהא ביאה של היתר בינתים אלא משום תשמיש הראשון שיהא בהיתר. כמבואר ממ\"ש בתשובת הרשב\"א סי' תתל\"ט כל שעת תשמיש הראשון כו' ג' פעמים רצופים לג' טבילות כו'. דעל כרחך מיירי בכהאי גוונא ממש דג' טבילות הן לג' ראיות וסתה שבינתיים טבלה ושימשה, דברצופים ממש למה לה ג' טבילות, בב' סגי, ודו\"ק. וגם כל עיקר דין זה משנה שאינה צריכה היא ושפת יתר, שכבר בירר מהר\"ם שם דין זה בתחלת התשובה שם באורך כל הצורך, ולמה לו לכפול הענין במלות שונות ללא צורך כלל. אלא ודאי כוונתו כדעת האחרונים לאסור אף בביאה של היתר בינתיים ועל פי מה שנתבאר, דלא ככרתי ופלתי. והשתא אתי שפיר דלא הוצרך רמ\"א להגיה ליל ב' בנוסח השלחן ערוך שהגיע לידו וכן הבאים אחריו, משום שסמכו על מה שכתב בהג\"ה כל פעם בביאה ראשונה כו', למימרא דעד השתא מיירי שלא בביאה ראשונה אלא בביאה ב', אף שהיא בלילה הראשון, והוא הדין בלילה אחר, וזה מובן מאליו מלשון השלחן ערוך מיהו מיחש חיישא כו' כגון כו', מבואר דזה אינו אלא דוגמא בעלמא ולאו דוקא ליל טבילה. והשתא אתי שפיר מה שכתב הט\"ז ס\"ק י\"ד דשמה החשש כו', ר\"ל דכיון דמיירי שלא ראתה בביאה ראשונה כל הג' פעמים אלא שכל הג' פעמים היו בלילה אחד, לא נאסרה אלא בלילה זה ואח\"כ מותרת, מה שאין כן בביאה ראשונה ג' פעמים נאסרה לעולם. והא דאינה חוששת לביאה ראשונה בפעם אחת כמו שחוששת לילה א', זה תירץ הט\"ז בס\"ק ט\"ז (ומכח חששא כו' לא אסרינן עולמית), דלא כמנחת יעקב שלא ירד לסוף דעת הט\"ז שם, ונמשך לשיטתו והבנתו בט\"ז ס\"ק י\"ד שהביאות הראשונות לא היו בלילה אחד, דאם לא כן תלינן שהלילה הוא הגורם, ואם כן לא קשה מידי, ודו\"ק (וכבר סתר דבריו בכרתי ופלתי בראיות ברורות מגמרא וכל הפוסקים):", + "ומימי טהרה כו'. זהו דעת הש\"ך בבירור, ומסי' קפ\"ט לא קשה מידי, דהתם איסור שעה והכא איסור עולם. ומ\"ש בכרתי ופלתי בשם הרשב\"א, זה אינו, דהרשב\"א לא קאמר אלא דלא איצטריכא ליה למימר דמימי טהרה כו', אבל לא למימרא דקבעה וסת מימי טהרה כו', וכמבואר להדיא בסיום לשונו דאפילו לרב דוקא מימי טהרה כו', אלמא דהא פשיטא ליה. ומה שהעלה בכרתי ופלתי לדינא (עיין בפנים), אתי שפיר להש\"ך במכל שכן, כיון דמהני דינא דגמרא לבעול בימי טומאתה כל שכן בימי טהרתה, ודו\"ק:", + "וזהו וסת המורכב כו' אלא שיש הפרש ביניהם כו'. עיין במ\"ש לעיל:", + "מכל מקום לענין כו'. כן כתב הב\"י. ועיין תשובת מהר\"ם פדואה סי' י' אכן ראוי להמורה כו' ואם כן חיתה כו', מבואר שם דסבירא ליה מסברא שכל השיעורין שנתנו חכמים ד' לילות או לילה אחת כולן במרגשת צער וכאב, דאם לא כן בידוע שחיתה המכה. ונהפוך הוא ממה שכתב המשאת בנימין סי' מ\"ז שכל השיעורין הם באינה מרגשת דוקא. ודבריו צריך עיון גדול, דאם כן אמאי מחמרינן האידנא במרגשת דבועל בעילת מצוה ופורש, מטעמא דכתב הרא\"ש דנותנים עליה דין בוגרת שראתה בבית אביה, וכן ממה שכתב בתשובת רשב\"א שהביא בית יוסף בסי' קצ\"ג שלא הקילו אלא במכה ולא בבתולים לפי שהוא איסור שעה, מבואר מדבריו בהדיא דאף דומיא דמכה שהיא מרגשת צער וכאב אפילו הכי החמירו בבתולים אפילו יותר מדין השנוי במשנה, וכל שכן בדין השנוי במשנה שהחמירו בו אפילו במרגשת. אלא על כרחך צריך לומר שיש חילוק בין טומאת הדם עצמו ובין להחזיקה ברואה מחמת תשמיש כמו שכתב הב\"י.
וגם מה שכתב המשאת בנימין שם דשיעורי המשנה הם מן התורה, צריך עיון גדול, דכל הני שיעורי היכא רמיזא באורייתא. ולומר שהם הלכה למשה מסיני גם כן דוחק גדול, שהרי לא נמנו בכלל הדברים שהם הלכה למשה מסיני. ועוד שנחלקו בית שמאי ובית הלל ובהלכה למשה מסיני אין בה מחלוקת לפי דעת הרמב\"ם בהקדמה לפירוש המשניות. ועוד שאם כן לא עשו חכמים כלל סייג לדבריהם בענין זה ומאי שנא מכל התורה כו', כדאמרי בית הלל לבית שמאי בריש פרק קמא, ואמאי לא קאמרי להו נמי הכא. אלא ודאי האמת יורה דרכו שכל שיעורי המשנה הם מדברי סופרים לעשות סייג לתורה, ומדאורייתא בכולן עד שתחיה המכה, וכמו שכתבו הרשב\"א והרא\"ש שאין לך מכה גדולה מזו, אלא דרבנן החמירו משום שבעילת מצוה לכל מסורה כמו שכתב הרא\"ש, או משום שהוא איסור שעה כמו שכתב הרשב\"א.
וגם מה שכתב המשאת בנימין בכוונת הרשב\"א הוא פלא גדול:" + ], + [], + [ + "ול' יום אלו כו'. כן הוא לשון הרמב\"ן בהלכותיו (פרק ה' הלכה ה'). והלשון מורה בפשיטות דהוא יום ל' מראיה הראשונה, דיום ל\"א מקרי מל\"א לל\"א בלשון הרמב\"ן (שם הלכה כ'), והובא בטור, וכן דעת כל האחרונים, והש\"ך יחידאה הוא בפירוש הש\"ע. ועיין תשובת חכם צבי סי' קי\"ד שהרבה להשיב על הש\"ך תשובות נוצחות. רק לשון הרמב\"ן שבהג\"ה סעיף י\"ג שהוא עיקר בנין הש\"ך ויסודו אין די השיב במ\"ש החכם צבי אטו כי רוכלא כו', כיון שבא לחשוב בפרוטרוט כל החששות שהזכירן כבר בפירוש.
אבל באמת כל מעיין בהלכות נדה להרמב\"ן יראה לעין דלא סבירא ליה כלל דין עונה בינונית לפרוש מבעלה אלא לבדיקה ותביעה אחר העונה או ביום העונה. ותוך עונתה היינו לפני יום העונה. כמבואר בהדיא ממ\"ש בפ\"ב הל' י\"ב. ועיין שם בפרק ה' הלכה ב' ג' ד' ה' ו' דמשמע בהדיא שם דשלא בתוך ימי עונתה מותרת בבדיקה ולא חילק בין יום העונה או אח\"כ (והטור וש\"ע סימן קצ\"ו שהעתיקו לשונו שבפ\"ב הל' י\"ב סמכו על מה שכתבו בסי' קפ\"ד וקפ\"ט). וכן בגמרא ופירש\"י מיירי בבדיקה ותביעה. אלא דהרשב\"א כתב על פירש\"י ושמעינן מיניה כו', דמשמע ליה הכי, אבל רש\"י על כרחך לא סבירא ליה הכי. דהא רש\"י סבירא ליה דאפילו יש לה וסת חוששת לעונה בינונית כמ\"ש הר\"ן בחידושיו ובפרק ב' דשבועות, ובברייתא דף ס\"ד תניא בהדיא (היתה למודה לראות כו' ושינתה כו') מי\"ח ואילך הותרו כולן, אפילו י\"ז וי\"ח בחדש שלאחריו שהיא עונה בינונית לכולי עלמא. ואף הרמב\"ן שנחלק על רש\"י בזה מודה ליה שאם לא ראתה בשעת וסתה חוששת לעונה בינונית כמ\"ש הר\"ן שם משמו, ולמה השמיט דין זה בהלכותיו, ואדרבה סתם וכתב במה דברים אמורים באשה שאין לה וסת כו', אלא ודאי משום דכל הסוגיא לא מיירי אלא לענין בדיקה ותביעה, ובמסקנא לא קיימא לן כרבה בר בר חנה אלא דגם ביש לה וסת בעיא בדיקה אחר הוסת, אם כן ליכא נפקא מינה בדין זה כלל.
ובמשמרת הבית לא נסתייע מהרמב\"ן אלא לענין עיקר חשש עונה זו ולענין פירוש הסוגיא דאינו כמ\"ש בבדק הבית אלא כמ\"ש בתורת הבית הארוך. תדע שהרי נסתייע גם מפירש\"י, ורש\"י סבירא ליה הכי אף ביש לה וסת. וגם בעיקר יום העונה לא סבירא ליה לרשב\"א כרש\"י, דלרשב\"א הוא יום ל' כמ\"ש החכם צבי וכדעת כל האחרונים, ורש\"י סבירא ליה דהוא יום ל\"א, לפי מה שהבינו התוס' בלשונו שכתב חזיין לסוף עונה דהיינו יום ל\"א, ומשום הכי כתבו התוס' דף י\"ב (ע\"ב) בפשיטות דמדי חדש אינה צריכה תביעה, ואם יום העונה הוא יום ל' ואין היתר אלא קודם לכן לא שייך לשון מדי חדש, כיון שיום א' וכ\"ט הם בחדש אחד, שאין חדש פחות מכ\"ט יום. וכך הבינו התוס' בלשון רש\"י (דף ט' ע\"ב) ד\"ה ימי טומאה כו' דכ' יום הם ימי טהרה, ואינה רואה ביום כ', דאם לא כן יום טמא הוא כיום ראשון, ומשום הכי לא כתבו התוס' דבריהם בלשון פלוגתא על רש\"י. ובאמת לרמב\"ן ורשב\"א דוחק לישב לשון כ' או כ\"ג ימי טהרה שבגמרא שם.
ועיין ר\"ן ומגיד משנה דהרי\"ף והרמב\"ם לא סבירא להו כלל דין עונה בינונית. וכן דעת הראב\"ד. וכן דעת הרא\"ה. ואף ברש\"י ורמב\"ן לא הוזכרה פרישה כלל, רק ברשב\"א, ונמשך אחריו הטור וש\"ע. והלכך אין למחות ביד המקילין כיון שיש להם על מה שיסמוכו בפרט להקל בדברי סופרים.
ומה שהעתיק הטור לשון הרמב\"ן (הל' כ' וכ\"א) (ונמשך אחריו רמ\"א סעיף י\"ג) אף על גב דסבירא ליה כרשב\"א. לא קשה מידי, שנודע דרכו בכמה מקומות שמעתיק לשון פוסק אחד ככתבו וכלשונו בשביל חדושי דברים שבו אף על פי שיש בכלל דבריו איזה פרט אחד דלא סבירא ליה הכי וסמך על מ\"ש כבר דעתו בפירוש בפרט, וככה עשה כאן בסוף לשון הרמב\"ן גבי המשיכה ראייתה כו', וילמד תחלתו מסופו. וככה עשה רמ\"א אחריו, וכמבואר ממ\"ש בדרכי משה. ועיין מ\"ש סעיף י\"ג בהג\"ה:", + "מה שהקשה הכרתי ופלתי על האחרונים, ועיקר יסודו להשוות ימים דמועד לימי החדש דאשה הואיל ובג' ימים נעשה מועד, ומשום הכי נמי הוקשה לו מ\"ש התוס' בב\"ק דאין נעשה מועד לכולי עלמא כו', ותירץ דהיינו לשמואל כו'. אשתמיטתיה מ\"ש התוס' בנדה (דף ס\"ד) דאפילו רב מודה כו'. אלא ודאי צריך לומר דשאני הכא דיום החדש גרם לראות בו דוקא ולא ביום אחר, אלא שבחדש הב' דילגה ליום מחרת, והוא גם כן למנין החדש וגורם לראות בו דוקא, וכן בחדש ג', משום הכי קבעה וסת לרב, מה שאין כן בשור שנגח יום א' וג' וה' שאין הימים גורמים כלל, שאף בג' ימים רצופים הוא נעשה מועד לכל הימים, שימים אלו אין גורמין כלל ליגח בהם דוקא. וכיון שהדבר ברור ומוכרח לומר שאף התוספות בסירוג דחדשים על כל פנים לרב, שהרי היום גורם, אם כן אף לשמואל יש לומר כמ\"ש הש\"ך דמה לי מר\"ח א' לב' כו', כיון דהתוספות לא נחתי לפלוגתא דרב ושמואל כלל אלא כתבו דבריהם אליבא דכולי עלמא, דלא ככרתי ופלתי. ואם כן לא מצינו חולק על הראב\"ד כלל, וגם דברי הראב\"ד ורשב\"א עולין בקנה אחד למתבונן היטב בהם, וכמ\"ש במשמרת הבית. מיהו אין להביא ראיה ממ\"ש הרשב\"א והר\"ן אהא דאמרינן בגמרא כגון דקפצה בחד בשבת כו' דהיינו אחר ג' שבועות, והוי וסת הסירוג, וסגי בג' פעמים כמבואר בגמרא שם וכמ\"ש הרשב\"א בתורת הבית הארוך דף קס\"ט. דיש לומר להפרישה דאזיל לשיטתיה דסבירא ליה דבקפיצות לא בעינן רצופים כמ\"ש לקמן (בפנים) סעיף י\"ח בשמו. ואף לפי דעת הראב\"ד דבעינן רצופים, יש לומר הטעם כמ\"ש שם דתלי[נן] לקולא שהיום לבדו גורם ונעקר בפעם אחת, אם כן בימי זיבה שאינו ראוי לקביעת וסת אינו סותר הוסת כמ\"ש הראב\"ד (דף י' ע\"א):*
מה שהקשה הכרתי ופלתי על האחרונים, לא קשה מידי, דלכל מיני וסתות הצריכו הראשונים להביא מקורם מהגמרא, וסירוג לחודיה ודילוג לחודיה אשכחן בגמרא, אבל להוסיף וסת המורכב מסירוג ודילוג אין לנו, ודו\"ק:", + "והפרישה כתב כו'. מה שהקשה הכרתי ופלתי, עיין במ\"ש בסעיף י\"ח (בפנים) דלא קשה מידי:", + "אפילו הקדימה כו'. כן הוא בגמרא ופירוש רש\"י (דף ס\"ד ע\"א) ד\"ה אבל היכא כו', והיינו אף שהיה לה וסת קבוע. ומה שכתבו הדרישה סעיף כ\"ב והב\"ח סעיף מ\"ג לפי דעת הרמב\"ן והטור, היינו דוקא לאחר שחזרה וראתה ביום וסתה הקבוע.
ועיין דרישה סעיף כ\"ח ופרישה סוף סעיף כ\"ט דהרמב\"ן קאי אראיות שהוקבע בהן כו', וסותר דברי עצמו שבסעיף כ\"ב. וכן משמע בהדיא בראב\"ד (דף ט' ע\"ד) שכתב דפשוט הוא מן המשנה והברייתא, דהיינו דוקא כששינתה, אבל לא שינתה אינה חוששת אלא ליום שלמודה בו שהוא יום החדש בברייתא והפלגה במשנה, אבל כששינתה חוששת לשניהם, וזה וזה אסורים שבמשנה וברייתא הוא לאו דוקא, דלא כהרז\"ה, ואין זכר ורמז במשנה וברייתא לדין זה אם חזרה וקבעה וסת לאחר ששינתה. וגם מה שכתב הדרישה סעיף כ\"ב וכן כתב הב\"ח שם דחיישינן לחומרא איפכא כו', אי אפשר לומר כן בהראב\"ד דף ח' ע\"א לאו למימרא כו' אלא לאפוקי כו' דאתוספו בה ודלמא וסת אחרינא כו', משמע בהדיא דלאו משום דמספקא לן אי דמים יתרים אתוספו בה, דאם כן הוי ליה למימר לאו למימרא דודאי היא טפלה כו' אלא דילמא היא טפלה, ולמה ליה כל האריכות הזה לאו למימרא כו' אלא לאפוקי כו', אלא ודאי דאף דדמים יתרים אתוספו בה חיישינן דלמא וסת אחרינא קא קבעה, דהיינו ב' וסתות, האחד עיקר ראייתה כדרך הנשים והב' לתוספת דמים. מה שאין כן לפירושא קמא אינה חוששת כלל לתוספת דמים שלפני וסתה כמו שאינה חוששת לתוספת דמים שלאחר וסתה בתוך ימי נדתה כמבואר שם. והיינו במעין פתוח, אבל במעין סתום לכולי עלמא חוששת לב' וסתות. כן דעת הראב\"ד שם בבירור. וכמבואר בהדיא ממה שכתב בדף י' ע\"ב אם תוסיף ראיות כו' תחוש לשניהם כו', והיינו אף אם לא הוסיפה כי אם פעם אחת, כדפתח שם ולחושיהן כו' ובחושיהן כו'. וכן משמע עוד ממה שכתב הראב\"ד דף ט' ע\"ג כי הכלל הזה בידינו שכל הענינים שהוסתות נקבעים בהם חוששת מתחלתם חוץ מוסת הדילוג, ובפוסקים למדין מכללות ובפרט במקום שנאמר בהם חוץ. ומה שכתב גבי וסת תוך וסת שראתה מתחלה ג' פעמים בראש חודש, היינו משום דבלאו הכי היה אחד מהם בימי זיבה כמ\"ש לקמן (בפנים) סעיף ל\"ב.
ומיהו הראב\"ד לשיטתיה אזיל דף י' ע\"ג, אבל לפי דעת הרמב\"ן בפ\"ו ה\"ב שחלק עליו וסבירא ליה מכיון שחזר וסת הקבוע נעקר שאינו קבוע ואינה חוששת לו, אינה חוששת לוסת בתוך וסת מתחלתו, כמו שכתב הב\"ח. דאין להשוות את המחלוקת בנידון דידן, ולומר דהראב\"ד ורמב\"ן לא פליגי אהדדי אלא התם לחוש ליום כ', אף על פי שיום כ' היה קבוע הרי עק(י)רתו פעם אחת שהגיע יומו ולא ראתה בו, ויום ל' לא נעקר כלל במה שהקדימה לראות לפניו. אבל בהפלגות דעלמא מודה להרמב\"ן שבטור ורמ\"א, לפי דעת הב\"ח, דאינה חוששת לוסת בתוך וסת מתחילתו לפי שאי אפשר לה לקבוע שניהם, שהאחד עו[ק]ר את הב' לפי דעת הב\"ח והש\"ך. ואף לפי האמת בדעת הרמב\"ן, על כל פנים אחד מבטל חבירו שסותר את המנין להתחיל ההפלגה ממנו, הלכך נדחה אחד מהם שלא לחוש לו, ומי נדחה מפני מי, על כרחך נדחה שאינו קבוע (מאחר שחזר הקבוע. אבל כשעדיין לא חזר חוששת שמא תקבע לה שאינו קבוע כדאיתא בגמרא ופירש\"י). מה שאין כן בוסת החדש שאין אחד מבטל חבירו כלל על כן חוששת לשניהם מתחילתם שמא תקבע שניהם יחד. ומשום הכי כתב הרמב\"ן וחוששת ליום הקדימה כו' משום דמיירי התם בוסת החדש. דזה אינו, דהא בהדיא כתב הראב\"ד דף י' ע\"א דאף בהפלגות דעלמא חוששת מכ' לכ' כו' וחוששת כו'. וכיון דעל כרחך צריך לומר דהראב\"ד ורמב\"ן פליגי בנידון דידן ואזלי לשיטתייהו, מעתה אין לחדש דבר ולומר דבוסת החדש סבירא ליה להרמב\"ן כהראב\"ד, ולא פליג עליה אלא בהפלגות ומשום שאי אפשר לקבוע שניהם יחד, כיון שלא הוזכר חילוק זה בשום מקום. ואדרבה לשון הרמב\"ן בפ\"ו הלכה ו' כעקירת וסת כו' עד חזר הוסת למקומו עכ\"ל ע\"ש, משמע מסתימת לשונו דשוין הן לגמרי בכל דבר. וגם דקדוק לשונו גבי וחוששת ליום הקדימה שמא וסת אחר כו' מורה כפירוש ב\"ח ודרישה סעיף כ\"ב, דהוי ליה למימר שמא וסת שני כו', וגם למה ליה למימר כלל הטעם שמא כו', הלא זה הטעם הוא בכל החששות שחוששת לוסת שאינו קבוע שמא תקבענו ולמה לו לשנותו כאן, והוי ליה למימר בקצרה חוששת ליום הקדימה כמו שחוששת לוסת שאינו קבוע. אלא ודאי שהחששא היא משום מעין פתוח. ומשום הכי לא הביאו האחרונים דין זה, משום דלדידן ליכא נפקותא, כיון דלדידן אין חילוק בין ימי נדה לימים אחרים אף לקולא. ובדרכי משה וט\"ז ס\"ק י\"ט מבואר בהדיא דאף במעין פתוח הדין כן.
ומסתימת הגמרא (דף ס\"ד ע\"א) אבל היכא כו', דלא פירש דדוקא כשלא חזרה וראתה ביום שהיתה למודה בו, אף על גב דבימי זיבה המעין סתום וגם כבר קבעה וסתה ג' פעמים. יש לומר כיון דמיחש חיישא על כל פנים לראיית זיבתה, מהניא חששא זו נמי לשלא תחזור לוסתה הראשון אף אם תראה בו כדי שלא לחוש לראיית זיבתה, ומשום הכי אף שחזרה וראתה בכ\"ב לראיה ראשונה כיון שהיא תוך כ\"ב לראיית זיבתה לא חזרה לוסתה הראשון שלא לחוש לראיית זיבתה שתראה אח\"כ, דהא מיחש חיישא לה, ודו\"ק. ועיין תורת הבית הארוך וכפי שהגיה הט\"ז ס\"ק כ\"ח דחזר הוסת למקומו מפורש בברייתא לגירסת רשב\"א. אבל הרמב\"ן סבירא ליה כגירסת רש\"י וראב\"ד, עיין שם בריש פרק ו', ודין זה כתב מסברא דנפשיה, עיין שם שבא בטענה שאם אין אתה אומר כן תהא אשה זו כו'.
וצריך להבין טענתו דליטעון איהו לנפשיה, שהרי אם לא היה וסת קבוע מתחלה מכ' לכ' ושינתה פעם אחת ליום ל' וחזרה וראתה לכ' חוששת לל' אף להרמב\"ן, ואם כן תהא אשה זו כו'. וצריך לומר דכיון שראתה ג' פעמים מכ' לכ' קבעה לה וסת מכ' לכ' אפילו היה יום ל' קבוע לה, וכל שכן כשאינו קבוע, כדמוכח בגמרא דחיישא ליום הקדימה אפילו הוא בימי זיבה, מכלל שהוא ראוי לקביעת וסת שלא בימי זיבה מיהא, דכל החששות הן שמא תקבענו, ואם כן להרמב\"ן אתי שפיר דכשקבעה לכ' בג' פעמים נעקר יום ל' שאינו קבוע. ואם כן הוא הדין אף שלא קבעתו בג' פעמים כשחזרה לו אלא שהיה קבוע לה מתחלה קודם ששינתה אותו. זו היא כוונת הרמב\"ן ז\"ל בטענה זו, ודו\"ק. ומיהו כשהיה יום ל' קבוע לה ואח\"כ ראתה ג' פעמים מכ' לכ', כיון דלא (שינתה) וסת במה שהקדימה לראות לפניו, וגם לא שייך הכא מכיון שקבעה לה וסת נעקר שאינו קבוע, שהרי גם יום ל' היה קבוע לה, אם כן פשיטא דלא נעקר יום ל' לגמרי, וגם לחוש לו אי אפשר מפני טענת הרמב\"ן שאם כן תהא אשה זו כל ימיה כו', אלא הרי דינו כוסת שעקרתו ג' פעמים שהגיע יומו ולא ראתה בו ולא נקבע ביום אחר, שאף שאינה חוששת לו מכל מקום לא נעקר לגמרי שלא יהא נקבע אלא בג' פעמים, אלא מכיון שחזרה לראות בו אפילו פעם אחת חזר למקומו וצריכה ג' פעמים לעקרו כמ\"ש הראב\"ד וכדלקמן סעיף ט\"ו. והוא הדין בוסת זו שנקבע ליום אחר ולא עקרתו ג' פעמים בהגעת יומו ולא ראתה, דלעולם אין הוסת נעקר לגמרי, שאף אם תחזור לראות בו יהיה כוסת החדש שצריך לקובעו ג' פעמים ובפחות מג' פעמים נעקר בפעם אחת, אלא אם כן עקרתו ג' פעמים שהגיע יומו ולא ראתה וקבעתו ביום אחר כמ\"ש הראב\"ד ורמב\"ן פ\"[ו] הל' ה' ע\"ש:", + "אינו רוצה לומר כו'. עיין כרתי ופלתי סי' קפ\"ד סק\"ה, דלפי דעת הש\"ך דין אשה זו כדין כל אשה שמשנית וסתה הקבוע לפעמים שחוששת לשאינו קבוע פעם אחת ולא יותר, ואף גם זאת אינה אסורה אלא עונה אחת. ואח\"כ כתב ויותר נראה לומר כו', ואשתמיטתיה מה שכתב בתרומת הדשן סוף סי' רמ\"ז דדין זה מבואר שלהי פרק האשה, אלמא דסבירא ליה דריצב\"א בתשובה שבהגהות מיימוניות לא בא לחדש דבר באשה זו מאשה דעלמא. גם מה שכתב שאם המשיכה וסתה מכ\"[ז] יום לל' חוששת לכל ימים אלו, והביא ראיה מסקפ\"ד, הוא עזר כנגדו, ואשתמיטתיה מה שכתב הראב\"ד דף ז' סוף ע\"ד דאדרבה משם ראיה דלא חיישא לההיא ראיה כלל מדקרי לה תוספת, וכל שכן ראיות שבתוך נדתה, והכי קיי\"ל כדלעיל סי' קפ\"ד. ואף היש מפרשים שבראב\"ד שם, מודים בראיה שבתוך ימי נדה, משום דבהסתלק העיקר נסתלק הטפל וכמ\"ש הרשב\"א וכדלעיל.
ואם כן בנידון דידן לחוש ליום כ\"ז במחלוקת זו שנויה, ולכ\"ח וכ\"ט לא חיישא לכולי עלמא, כיון שלא ראתה בכ\"ז. ואף גם זאת דחיישא ליום כ\"ז אינו אלא כשלא נקבע וסתה ממעין סתום ג' פעמים, ומשום דחיישינן דלמא הוא העיקר, וכמו שכתבו הב\"ח והדרישה סעיף כ\"ב וכמ\"ש לעיל. אבל ימים שבינתים שהם כ\"ח וכ\"ט אין מקום לחוש להם כלל, אף לדינא דגמרא. והאידנא דאין חלוק בין מעיין פתוח לסתום, אף לכ\"ז אינה חוששת, אלא כשלא המשיכה ראייתה עד וסתה הקבוע, או שהמשיכה בלי הפסק בינתיים, דאז יש לומר דדמים יתרים הוא דאתוספו בה ולא לקביעת וסת באו, ולא חזרה לוסתה הקבוע. אבל אם הפסיקה בינתים לדידן דקובעת וסת בימי נדתה הרי חזרה לוסתה הקבוע לה ושוב אינה חוששת לשאינה קבוע, כמ\"ש לעיל בשם הב\"ח ודרכי משה וט\"ז, וכן הוא בלחם חמודות הובא בש\"ך. ועיין מ\"ש בסי' קפ\"ד ס\"[ו] (בפנים):" + ] + ], + "Choshen Mishpat": { + "Laws of Loans": [ + "עיין בדק הבית שלמד היתר באלמנה מדעתה מבשעת הלואה. וכל שכן שיש ללמוד כן לענין איסור ליכנס לביתו, שהותר מכללו בערב ואינך, מה שאין כן אלמנה:", + "(עיין שם דלכולי עלמא שבדרכי משה היינו אף לריב\"א. אבל התוס' דף ק[י\"ד] רע\"ב ונימוקי יוסף במתניתין ורש\"י דף קי\"ד ע\"א ד\"ה ואידך ורמב\"ם שהעתיק לשונו בשו\"ע סי\"ח פירשו טעמיה דת\"ק משום מצות חזרה במ\"מ ובנ\"י, ואם כן במשכנו בשעת הלואתו לא שייך האי טעמא. וכ\"כ הטור ברמזים בהדיא ע\"ש. ומשום הכי השמיט רמ\"א דעת ריב\"א בהגהותיו משום דיחידאה הוא):", + "וזהו כוונת הש\"ע סי' ע\"ג סט\"ו כמוכר בשוק, שבני השוק אינם יודעים שזה נישום בחוב וכל מי שצריך לו יקנה ולא ידחוק (ואין כוונתו בשוק שיש בו הרבה קונים דהא אין מחייבים לחזר בשווקים, אלא ודאי כונתו כמ\"ש. ועיין ביו\"ד סי' קע\"ג ס\"ב ע\"ש). ובשעת המגפה גם מי שצריך לו כגון שכבר חלה חולי הדבר ונתרפא הוא קונה בזול הואיל ואין קונים אחרים מצויים, וכמו שקונים בזול שלא ביום השוק מהאי טעמא. ולהט\"ז צריך עיון גדול, אם אין מי שקונה בסך זה הוה להו לשום בזול יותר, שאם ישומו שוה מנה בפרוטה בודאי ימצאו קונים, ואיזו קצבה יש להוזיל כיון שצריכים להוזיל כל כך עד שימצאו קונים בבירור. ועיין ב\"מ דף צ\"[ט] ע\"ב דלהקדש משלם נ', אף על גב דאין להקדש אלא שעתו ולמכור בחנות אחד אחד צריך זמן מה. ואין לחלק בין זמן רב למעט, דהא אפילו יום השוק למחר אין ממתינין דסתמא קתני בסוף פ\"ו דערכין (וע\"ש בפרש\"י דביתומים מחמירים. והפוסקים שלא כתבו כן ר\"ל כפירוש הרמב\"ם, דאף על פי שאמרו קאי אתגרים שאמרו כן ולא חכמים, עיין שם ברמב\"ם הלכות ערכין). ועל כרחך צריך לומר כיון שהוא שער ידוע אחד אחד בפרוטה לכל מי שצריך לקנות אחד או ב', רואין כאילו יש לפניו חמשים בני אדם שצריך כל אדם לקנות אחד. ולא דמי לכפר או שלא ביום השוק במרגלית ופרה, דמשום מיעוט הקונים משתנה השער לזול אם כן זהו שיוויין עכשיו, אבל כאן לקונה אחד שקונה אחד או ב' קונה גם כן אחד אחד בפרוטה כמו חמשים שבאים לקנות כל אחד קונה אחד, אם כן זהו שיוויין עכשיו אם היו חמשים לפנינו, ואף שאינן לפנינו בשעה זו לא איכפת לנו דרואין כאילו באים כולם בשעה זו, הואיל וזהו השער לכל מי שצריך לקנות אחד מהן, והיינו כסברת הסמ\"ע דאית ליה רואין, ודלא כט\"ז, ודו\"ק היטב:", + "עיין טור סכ\"ז והוא לא טען שהרשה כו', ולא אמרינן מסתמא הרשהו דאחזוקי אינשי כו', דלשיטתיה בסוף סי' קל\"ג אזיל, כמ\"ש הש\"ך שם, דאפילו במכירה לא מיקרי גנבה גמורה. וזהו דלא כמ\"ש המרדכי פרק האומנין בבגדי אשתו דאחזוקי אינשי כו', ומשמע אפילו היו מונחים ברשותו וגם תיבתה ברשותו היא. ומשום הכי נמי כתב המרדכי פרק כל הנשבעין לוי היה סבור כו', והיינו טעמא משום דאחזוקי אינשי כו'. והטור אף דלא סבירא ליה הכי, לא איכפת ליה אלא לענין היתר תשמיש, אבל גוף ההשכנה אף אם היתה באיסור לא מיחייב עלה כמ\"ש הש\"ך. ומ\"ש הש\"ך סי' קל\"ג דשייך תקנת השוק, היינו כשלא ידע שהשאילו כלל, אבל אם ידע שהשאילו לא הוה ליה לתלות להקל שמכרו אחר כך, כמו דלא הוה ליה לתלות בכהאי גוונא לענין היתר תשמיש. ובהא אתי שפיר מ\"ש הסמ\"ע סי' ע\"ב ס\"ק י\"ט, ולא קשה מידי מתקנת השוק ודו\"ק היטב:" + ], + "Laws of Testimony and Contracts": [ + "ומ\"ש הסמ\"ע סי' ר\"ז ס\"ק מ\"ג (וע\"ש במסגרת השולחן דלא גרסינן טוב) צע\"ג. ואפשר דאזיל לשיטתו בפירוש הרמ\"א סי' ס\"א ס\"ק י\"א. ועיין שם בש\"ך דזה אינו. ועי' ב\"י סי' ע\"א תשובת ריטב\"א, מבואר שם היטב דמפרשי רוצה לומר דמפרשי בשטר, ולאפוקי דלא מפרשי כלל בשטר, אבל דעת מי שקיבל עליו לא הוזכרה כלל. ואדרבה בתשובה אחרת סבירא ליה להריטב\"א דלא בעינן דעתו. עיין שם בדרכי משה:", + "עיין סי' ס\"א סעיף ה' לשון הרא\"ש שמקנה לכתוב כו', ורוצה לומר שסתם קנין הוא לכתוב, דאם לא כן אין צריך קנין להרא\"ש בטור סי' כ\"ב (ומשום הכי נמי לא היה פוסק הרא\"ש שם על ההוצאה, דמסתמא לא פליג על רבו מהר\"ם דבאמר לכתוב מהני כתיבת בית דין חשוב, דבהכי מיירי הרא\"ש, דאם לא כן מאי רבותיה כולי עלמא נמי הכי דייני, כמ\"ש הרא\"ש פ\"י דב\"ב דהכי נהיגי. עיין בית יוסף סי' ר\"ז מה שכתב על זה). ותדע דהא אפילו לא נכתב כנכתב דמי כמ\"ש בסי' מ\"ב, ע\"ש בש\"ך ובסי' ע\"א ס\"ק ל\"ג. וזהו כוונת הש\"ך סי' ל\"ט ס\"ק י\"ד דלכתיבה עומד לכל דבר עיין שם:" + ], + "Laws of Sales, Gifts and Agency": [ + "עיין גמרא דפריך מלוי שהוא למעשרו כעני למעשרו (ועוד דלא משני שהלוי הוא עני). ומגמרא זו למד המרדכי פ\"ג דגיטין למתנות כהונה, הובא בדרכי משה סימן ר\"ד, ולא חילקו בין עשיר לעני. אך בהגהות מיימוניות פי\"א מהלכות זכייה לא כתב כן. וכ\"מ במרדכי פרק הזהב שהביא רמ\"א סימן רמ\"ג. וכ\"מ בהדיא ברמ\"א שם סעיף א' ע\"ש ובסמ\"ע ובהגהות מרדכי. וכ\"מ פשט לשון הטור וש\"ע סי' קכ\"ה. וכ\"מ בירושלמי, דהא רב סבירא ליה דברים אין בהם משום מחוסר אמנה אפילו במתנה מועטת ואמאי לא הוצרכו לאמלוכי שמא יחזור בו ויתננו לאחר.
ועל כרחך צריך לומר דלא דמי כלל למעשר לוי עשיר שמצוה תלויה בדגן ולא בלוי בלבד, מה שאין כן בצדקה עיקר המצוה היא משום עניות העני ולא משום הממון שנתחייב בצדקה, שהרי אף מי שכבר הפריש חומש מממונו ואסור לו ליתן יותר, חייב לקיים מוצא שפתיו משום שהוא דבר מצוה על כלל ישראל, ומצוה זו גרמתה היא עניות העני לכן זכה בה עני זה, כיון שמצוה ליתן לו למלאות חסרונו, ואף שזה יוכל להפטר ממנה מכל מקום כל ישראל מצווים לפרנסו, נמצא שנדר דבר מצוה. מה שאין כן במעשר, כלל ישראל יכולים שלא ליתן ללוי עשיר זה ודו\"ק:" + ], + "Laws of Ona'ah": [ + "עיין תוס' דף צ\"ד סוף ע\"ב. ולהסמ\"ע צע\"ג. אלא ודאי דכוונת הטור הפתוחות, רוצה לומר הנפתחות עתה, שהוא פותחן לחנוני שמכרן לו כבר. וכ\"מ ברא\"ש ע\"ש. וכ\"מ מלשון הטור שאינו פותחן בשבילו כו' אדעתיה שמכרן כו', ולא שפתחן. וכן הוא בהדיא ברא\"ש. וכן ברמזים ע\"ש:", + "עי' תוס' דף צ\"ד ע\"ב ודו\"ק. אבל מה שכתב הסמ\"ע צריך עיון, דבהדיא קתני בסיפא דבשביל כבודו מותר. ולחלק בין כבוד שבסמ\"ע סק\"ח לכבוד שבברייתא, ובכבוד שבסמ\"ע בין מלא לריקן, הוא דוחק גדול, וצריך עיון:" + ], + "Laws of Dimensions, Measures and Pricing": [ + "עיין רשב\"ם וסמ\"ע ומהרש\"א במתני'. ומסתימת הרמב\"ם וטוש\"ע לא משמע הכי, אלא לעולם אין צריך הכרעה יותר מטפח. וכ\"מ בהדיא ברמב\"ם ושו\"ע שאין הטעם בחוטין משום הכרעה דהא אפילו בשוקל בידו בעינן הכי. וכ\"מ מלשון הטור צריכין להיות מיושרין כו' כדי שיהיה כו' משמע שזהו יושר המאזנים עצמן ולא משום הכרעה שלא הזכירה עדיין. וכ\"מ ממ\"ש הרמב\"ם וטור ושו\"ע דין זה בסתם, וההכרעה אינה אלא במקום שנהגו. ונימוקם עמהם, מדלא תנא מקום שנהגו במשנה כלים פכ\"ט אלא סתמא, והכא תנן היה שוקל לו כו'. וכ\"מ מפשט הסוגיא בגמרא. ולהרשב\"ם צריך עיון, שדבריו סותרים זה את זה, שדחה דברי המפרש משום הכרעות כפולות, משום דחד שיעורא הוא למשקל גדול וקטן, כמ\"ש בסמ\"ע ס\"ק כ\"ה. ויש ליישב בדוחק וצריך עיון:", + "עיין גמרא זיל אצור לי כו', מכלל דבשנים אחרות אסור גם לו לבד. ועוד דמ\"ש רשב\"ם למכור לעולם, רוצה לומר שלא בריוח, דלמה ליה למישרי בריוח להפקיע שערים. ושלא בריוח שרי מדינא כמ\"ש רשב\"ם. ודקתני שביעית בברייתא, על כרחך משום דכהאי גוונא אסור לאצור משנה לחברתה:" + ], + "Laws of Lost Property and Deposit": [ + "גמ' כ\"ב. עיין תוס' ורמב\"ן וריטב\"א. ומ\"ש התרומות הדשן סי' קפ\"ח, היינו טעמא משום דרגילה כן דמיא לתאנה דידיע דנתרא, ולעבד הנותן פת לעני שכך נהגו. והתוס' וסיעתם לא פליגי על הרשב\"א שבשיטה מקובצת בדינא, כי אם במציאות, דהתוספות סבירא להו דוחק לומר שכך נהגו כמ\"ש הרשב\"א ודו\"ק. ומהא דאיתא בקידושין דף נ\"[ב] לא קשה מידי, דרבא לשיטתיה אזיל, כמ\"ש הט\"ז ביו\"ד סי' של\"א. ועיין שם סימן שכ\"ח. ומה שכתב הש\"ך סי' שנ\"ח דלתרומה כו', צע\"ג, דהמקשה לא אסיק אדעתיה דלתרומה בעינן דעת בעלים משום גם אתם, אלא תרומה תליא מילתא בחושש משום גזל לחוד, כדקתני בברייתא בהדיא (וכן גבי הכשר). ואף שהתוס' בב\"ק דף ס\"ו ע\"א ד\"ה כיון חילקו בין יאוש להפקר גמור, היינו לענין קנייה מעכשיו, אבל אי מהני למפרע במתנה והכשר מהני נמי ביאוש. עיין רש\"י כ\"ב ע\"ב ד\"ה אינן. וגם מ\"ש הש\"ך במה יקנה כו' אילו היה יודע כו' צע\"ג דמה יענה בכרכתא ובאגא דיתמי שאם לא יטלם המוצא יאכלום רמשים, ומשום הכי מחלום לכל אדם כמ\"ש סי' ר\"ס סעיף ו', ואפילו הכי פריך לאביי:", + "עטרת זקנים סי' י\"ד. וכן דעת הש\"ך סי' רצ\"ב ס\"ק ח. עיין שם בתוספות. והמרדכי מדמי תלמיד חכם לשולחני.
ואף שהתוס' כתבו כן לרב הונא. הא רב הונא גופיה סבירא ליה בהשואל דשואל לא קני עד שישתמש, אם כן לא מהני כלל לזה מה שהוא שואל לרב הונא, ולא לרב נחמן. אלא היינו טעמא, שכיון שבידו להוציאן, זכייה זו זכה במשיכה, וכדין לוה. והוא הדין לרב נחמן. אלא דכיון דהברירה בידו שלא להוציאן, הלכך אם נגנבו קודם שהוציאן לא הוי עדיין לוה לרב נחמן, כי אפשר שלא היה מוציאן כלל (ומשום הכי נמי לא מעל טרם שהוציא, מפני שאינו לוה עדיין עד שעה שיוציאן. ונסתלקה בזה השגת החכם צבי סי' ע\"ג על הש\"ך), דהא רב נחמן אמר דלמא מתרמי כו', ודלמא לא מתרמי (ועוד יש לומר טעמא דרב נחמן הואיל ואין כל הנאה שלו, דהמשאיל גם כן נהנה, שהרי הפקידם לשמרם, הלכך פטור מאונסים כמ\"ש הש\"ך סי' ע\"ב ס\"ק כ\"ט ול' בשם ר\"ן ורשב\"א).
והנה משמעות התוס' דאף לרב הונא אינה הלואה גמורה שסתמה ל' יום, אלא צריך ליתן לו מעות אחרים, הואיל ונתן לו בתורת פקדון ומצי למתבעינהו כל שעתא ושעתא, ואפילו הכי יכול ליתן לו מיד מעות אחרים משום דעד שעתא דתבעא להו קני להו. והוא הדין לרב נחמן דשומר שכר הוא, ותשמישו זהו שכרו עד ההיא שעתא דתבע להו, וקני להו עד ההיא שעתא במשיכה לחזרה, כר' אלעזר דפליג ארב הונא וסבירא ליה דד' שומרים קונים במשיכה לחזרה ע\"ש בגמ'. ובר מן דין בנידון דידן דמי לחזרה בתוך הזמן כיון שאינו נוטל פקדונו, ובתוך הזמן פשיטא דשומר שכר דמי לשוכר שאין המשכיר יכול לחזור. עיין סי' שמ\"א (וסי' של\"ג ושל\"ד, גבי מלמד שאין בעל הבית יכול לחזור בתוך הזמן, ומלמד נוטל שכר שימור לדינא דגמרא בנדרים דף [ל\"ז א'] והוה שומר שכר).
ומכל מקום לענין מעילה לא קיימי ברשותיה, כי אינו אלא שומר עליהן בשכר שיוכל ללותן כשיצטרך למזבן זבינא, וכל זמן שלא נזדמן לו זבינא אינו לוה עליהן לרב נחמן, אלא לרב הונא הוא דשואל הוי ולא שומר שכר. ועיין בב\"מ צ\"ט דאפילו משאיל לא מעל אלא לפי טובת הנאה. ופי' הרמב\"ם במשנה פ\"ה דמעילה דהוא הדין למתנה. ובשומר שכר אין למפקיד טובת הנאה. הלכך לא דמי לשוכר שברמב\"ם הלכות מעילה:", + "סמ\"ע ש\"ך סימן ע\"ב. ואף הט\"ז באו\"ח ועטרת זקנים, על כרחך מודים בלא היה רגיל להשאיל לו בלאו הכי, כמ\"ש ביו\"ד סי ק\"ס ס\"ז. ומשום הכי השיג החכם צבי בחו\"מ סימן ע\"ב ע\"ש:", + "סמ\"ע (ולא שייך כאן שלא מדעת כיון שהקרן קיימת. וכן משמע בגמרא גבי ספר תורה מהו דתימא כו' עיין שם):", + "כן הוא כוונת הטור, שלא כתב כן אלא בסי' ער\"ב ולא בסי' רס\"ג ודו\"ק:", + "ב\"ח סי' ער\"ב ורש\"ל בחכמת שלמה (ואף הפרישה לא פליג בכהאי גוונא. וזה נכלל באדם חשוב שהזכיר שם, דרוצה לומר שחשוב בעיני הבריות איזו חשיבות שיהיה):", + "דרישה סי' ער\"ב (ולזה נתכוין הרמב\"ם שכתב זקן מכובד, ולא מכובד סתם, לאפוקי מכובד בעיניו):", + "משנה שם (עיין שיטה מקובצת בדף ל' בשם הרמב\"ן ורשב\"א, שדימוה לאונס דסוף פרק ג' דכתובות, וכן פירש הר\"ן שם, וכן הוא בשיטה מקובצת בדף ל\"ב בשם הרא\"ש. והתם אפילו דרבנן. ומשום הכי לא הביא הטור דין זה דכהן בבית הקברות כי אם בסי' ער\"ב, שצער בעלי חיים דחי איסור דרבנן כמ[ו] שכתב בא\"ח סי' ש\"ה, והוא הדין איסור דאורייתא דקיל מיניה, כגון לאו גרידא, כיון דלא תליא בדעת בעלים כלל לא שייך כאן מי דחינן איסור מקמי ממונא. עיין שם ברמב\"ן ורשב\"א שבשיטה מקובצת בדף ל' גבי נוסחי דוקני דגרסי פשיטא כו' ודו\"ק):" + ], + "Laws of Loading and Unloading": [ + "סמ\"ע (ובחנם דחק, דיש לומר דמכובד המשא צריכה לפוש כל שעה בפריקה ואינה יכולה לילך הרבה בבת אחת, וכעובדא דבגמרא דף ל' ע\"ב עיין שם):", + "עיין תוספות ד\"ה מי לא עסקינן דלרבא דרשינן טעמא דקרא, מה שאין כן לרבי יוסי הגלילי בתוספות ד\"ה מכלל ודו\"ק:", + "רא\"ש. וכן משמע בהדיא בב\"מ דף פ\"ח דאין מצווים להחיותו, ואפילו מת בצמא אין צריך ליתן לו אפילו מעט מים אע\"פ שאין בהם שוה פרוטה, ומשמע שם אפילו בשלו. וכן מוכח מדאיכא מאן דאמר ב[גיטין] פרק קמא דאפילו בעבד יכול לומר איני זנך. והא דאמרינן בשבת דמזונותם עליך, הוא מדרבנן. וקרא דואכלת כו' היא אסמכתא בעלמא, דלא כט\"ז באו\"ח סי' [ק]ס\"ז.
ולהר\"ן ונימוקי יוסף וב\"י, צריך לומר דסבירא להו לחלק בין צערא דממילא הבא לבעל חי בתולדתו וצער הבא לידם ע\"י סבה מבחוץ. והנה מהר\"ם שהתיר לחלוב ע\"י נכרי בשבת, לא ס\"ל חילוק זה אלא כמ\"ש להרא\"ש. ומשום הכי נמי אתי שפיר דלא קשה מידי ממה שאסרו להשקותה מבור שברשות הרבים ע\"י נכרי, וכן לומר לו ללקוט עשבים, עיין או\"ח סי' שכ\"ה, משום דאף המים שיש לו אין צריך ליתן לה מדאורייתא, שיש להם דמים, אפילו הוא חלק מאה מפרוטה.
ולפי זה דהר\"ן לא סבירא ליה כמהר\"ם, יש לומר דגם כל האוסרים בר\"ן דביצה חלב שנחלב ביום טוב, לא סבירא להו כמהר\"ם, ודו\"ק:", + "דרכי משה נימוקי יוסף (ומה שכתב שם בשב ואל תעשה, זה אינו מוכרח כלל בסוגיא דברכות [(]י\"ט ע\"ב), די\"ל ממונא שאני. ואף לרש\"י שם (דף כ' ע\"א), היינו בממון חבירו, אבל צער בעלי חיים לחוד לא גרע כבודו של אדם משאר צרכיו, כמו שכתב הנמוקי יוסף גופא וכל שכן לכבודן, וגם הנימוקי יוסף מודה בזה):", + "ברייתא ל\"ג (עיין טור סעיף י\"א שלא נתן כלל כל מקום אלא פרט כגון כו', ולא הזכיר זה. ואף רמ\"א שכתב כל מקום דפטור כו', דוקא קאמר בכל מקום שהזכירו לשון פטור, רוצה לומר ממצות פריקה, אבל אין זקוק לו משמע לגמרי. וכן משמע בב\"י שכתב דהרי\"ף ורמב\"ם השמיטו פטורא דרבצן ועומד משום דחייב משום צער בעלי חיים, ואפילו הכי הזכירו ברייתא זו. וכן הרז\"ה לא הזכיר ברייתא זו בהשגה. ובפרט לגירסת רי\"ף ורא\"ש דומדדה עמו הוא סיום ברייתא זו, ומיירי בשכר, מכלל דרישא אפילו בשכר לא. וכן משמע בהדיא בשלחן ערוך שכלל פריקה וטעינה באדם אחד בסעיף א', ועל זה כתב בסעיף ה' מאימתי כו' ולטעון כו' אינו זקוק כו', ואי זקוק משום פריקה זקוק לטעון בשכר כיון שהוא כבר שם, והשלחן ערוך סבירא ליה כרמ\"א, עיין ב\"י וכסף משנה. גם אי אפשר כלל לומר דיותר מרס\"ו אמה וב' שלישי אמה אין צריך בחנם אלא בשכר, דהא אין לו שכר אלא שכר פסיעות עד תוך ריס, דהא אף אם היא של נכרי ולא יתן לו שכר כלל מחויב הוא לילך ולפרוק כמ\"ש סמ\"ע, אלא מגיע לו שכר, וכיון שהגיע לריס חל עליו חיוב פריקה בחנם ונפקע שעבודו מיד שהגיע לתוך ריס, דהא קנין השכירות הוא בשעת הפעולה כל רגע ורגע כדאיתא בקדושין דף מ\"ח ע\"א.
ובא\"ח סימן ש\"ה וסי' תצ\"ח, אם תמצי לומר דלא מיירי דוקא ברואה, יש לומר דכיון שהתורה הקפידה על צער בעלי חיים לא רצו חכמים לצערם בגזרתם. ומה שכתב מהר\"ם דחי, אינו דחיה בהכרח דהא שב ואל תעשה הוא, ובכהאי גוונא לא דחינן איסורא דרבנן אפילו אמירה לנכרי במילה סי' של\"א, ובשופר סי' תקפ\"ו, ובערל הזאה ואיזמל פסחים דף צ\"ב א', עיין ביו\"ד סי' רס\"[ו] סעיף ה', וכן הוא בכמה דוכתי. אלא דהכא לא העמידו דבריהם ודחו דבריהם משום צער בעלי חיים, נמצא שצער בעלי חיים דחה את דבריהם):" + ], + "Laws of Ownerless Property": [ + "עיין לחם משנה, שדבריו הם הפך תלמוד ערוך (בבא קמא פ\"א) דלא אמרו אלא בהיזמי לחין דאין דעתיה עלייהו, ומשום הכי אסרו בהמה גסה שמכלה האילנות עיין שם, וכן פסק הרמב\"ם, וכן פסק רשב\"ם פרק יש נוחלין גבי בני יוסף, ואם כן אין חולק על רבי שמעון בן אלעזר. וזו היא כוונת המגיד משנה שחילק בין ארץ ישראל לחוץ לארץ, רוצה לומר דשאני ארץ ישראל שהקב\"ה נתנה להם מורשה (וגם לשבטים נתחלקה על פי ה' באורים ותומים כדתניא בב\"ב דף קכ\"ב. ועיין שם בדף ק\"[ו] ע\"ב). ואף שאף על פי כן לא נקנית להם אלא בחזקה המועלת, כדאמרינן בקדושין דף כ\"ו במה ירשתם בישיבה, והכי נמי אמרינן בב\"ב דף ק'. מכל מקום כיון שהקב\"ה נתנה להם דינה כמתנה, שדינה כמכר, שהמוכר או הנותן עשר שדות בעשר מדינות כיון שהחזיק באחד זכה בכולן, עיין סי' קצ\"ב. מה שאין כן בהפקר שאפילו מיצר מפסיק, הואיל ואין דעת אחרת מקנה אותו כמו במתנה עיין סמ\"ע סימן ער\"ה ס\"ק י\"ד, הילכך לא מהני הישיבה בערים להיערים אלא בארץ ישראל ודו\"ק.
והא דאמרינן בב\"מ דף ק\"ז דאסור לקוץ עצים מהיער. ואף שהרמב\"ם שם בדין ההוא נתחכם לכתוב אילן סתם, אין זה מספיק בגמרא, דאבא הוא יער צומח עצים. עיין מועד קטן דף י\"ב ע\"ב ובנדרים דף ס\"ב. יש לומר שקנאוהו מהמלך או מבאי כחו, שכמו שהמלך קונה השביה לעבדים כמ\"ש הרמב\"ם פ\"ט מהלכות עבדים בלא חזקה המועלת שהרי לא הזכירה כלל, ומן הסתם אין כל השביה עושה לו רחיצה סיכה כו', וגם אין הנכרי קונה בחזקה כלל, אלא חזקתו היא חזקת ידו שכבש במלחמה, כמ\"ש התוס' בגיטין דף ל\"ח בד\"ה אבל בחזקה בשם ר\"ח, כך הוא קונה כל הארץ בחזקת ידו שלא בחזקה המועלת כמ\"ש התוס' שם ד\"ה עמון כו' ע\"ש, הלכך כל מקום שמגיע חוזק ידו זו היא חזקתו האמורה בגמרא שם, ואפילו ביערים ונהרות.
אלא דלהרמב\"ם זה אינו אלא במלך, כעמון ומואב שטהרו בסיחון שהיה מלך האמורי, מדסיים הרמב\"ם שם הרי דיניו כו', מכלל שמדינא דמלכותא נגעו בה, וכן הוא בכסף משנה שם. ועיין שם בשם הרשב\"א דאף בדינא דמלכותא לא קני גופו, מכלל שלא בדינא דמלכותא לא קני כלל. דלמה שכתב הכסף משנה בלישנא בתרא, קשה מאי מייתי רב פפא מעמון ומואב לעבד שנשבה ושלא בדינא דמלכותא. כי מלכות סיחון מועלת לישראל, כמשמעות הרמב\"ם ועבד הנלקח כו' כעבד כנעני כו', משמע אף לישראל שהוא ממלכות אחרת. דהכא אין הטעם כמ\"ש הרמב\"ם סוף פ\"ה מהלכות גזלה שהרי הסכימו כו' והוא אדוניהם כו', דהא עיקר הקנין הוא באומה אחרת, אלא שכן הוא משפטי כל המלכים במלחמותיהם. אלא ודאי שגם עבד שנשבה מיירי בדינא דמלכותא. דסתמא דמילתא אי אפשר בענין אחר, או שנשבה בפרהסיא בחוזק יד במלחמה על מלך זה ממלך אחר, או שנשבה בגנבה והוליכוהו למלכות אחרת ופדאוהו שם, ואם היתה אותה המלכות בשלום עם מלכות זו סתמא דמלתא אפשר להוציאו בלא פדיון על פי המלך, אלא ודאי שאותה מלכות במלחמה עם מלכות זו ונותנת רשות לגנוב נפשות ממנה ולהביאן לכאן, וזו היא גם כן דינא דמלכותא כמ\"ש הרמב\"ם. ומכאן הוציא הרמב\"ם דין זה, מדתנן סתמא עבד שנשבה, משמע אפילו בגנבה ולא במלחמת מלך דוקא, ואפילו הכי ילפינן מסיחון שקנה הארץ קנין גמור, וממלך ערד שקנה על כל פנים עבד ישראל ואפשר אפילו ישראל גופיה קנין גמור למעשה ידיו מדין תורה, מדגמרינן מיניה לעבד שנשבה הלכה למעשה. ואם כן כל שכן שקונה קרקע ישראל קנין גמור כמו שקנה סיחון. ובריש פרק לולב הגזול אמרינן בהדיא דלא קני, וכן הוא בפרק הניזקין גבי סיקריקון ובדוכתי טובא, והמג\"א סי' תרל\"ז הוסיף דאפילו של נכרי [לא] קני. ועל כרחך צריך לומר דמלך שאני כמו שכתב הרמב\"ם.
ומיהו קנין מלך נכרי אינו אלא למעשה ידיו כדילפינן ממהם תקנו, וישראל הבא מכח נכרי הרי הוא כנכרי, ולא קני לגופו אלא ביאוש, דכיון שנתייאשו בעליו אינו עבד של ישראל כלל אלא של נכרי, וישראל הקונה ממנו קונה גם גופו כמ\"ש הרמב\"ם שם. ואף דלהרמב\"ם לא מהני יאוש בקרקע, ועבדים הוקשו לקרקעות, שאני הכא דכתיב עבד איש עבד שיש לרבו רשות עליו כו' כדאמר שמואל שם. ואף שקיימא לן דצריך גט שחרור כדרבי יוחנן שם דף ל\"ט, היינו דוקא משום דגמר לה לה מאשה (כראב\"י) [כרבי יוחנן] גופיה שם, אבל לענין חירות דרשינן עבד איש. דאם לא כן לא היה יאוש מועיל כמו הפקר כמ\"ש התוס' בב\"ק דף ס\"ו ע\"א ד\"ה כיון כו' (עיין שם שכוונת קושייתם היא טעמא דגמר לה לה הא לאו הכי אין צריך גט שיחרור. דבענין אחר אין מקום לקושייתם להמעיין בסוגיא דנתייאשתי. ועל זה תירצו שאין לרבו רשות וכו', והיינו דרשת שמואל, אף דהתם מיירי אליבא דר' יוחנן, ודו\"ק). ושגגה יצאה מלפני הש\"ך ח\"מ סימן שע\"א סק\"א שכתב על לשון הש\"ע, והוא הדין עבדים כו', וזה אינו, דיאוש מהני בעבדים והוא תלמוד ערוך. וצריך לומר שכוונת הש\"ך אינה אלא גוף הדין דקרקע אינה נגזלת.
ותדע, דאף ללישנא בתרא דהכ[\"מ] דסוגיא דהשולח מיירי שלא בדינא דמלכותא ואפילו הכי קני למעשה ידיו, גם כן אי אפשר לומר דלהכי אהני יאוש דדוקא אחר יאוש קני כפירוש רש\"י, דהא יליף מסיחון שקנה קרקע וקרקע אין יאוש מועיל בה כלל להרמב\"ם. ורש\"י יש לומר דסבירא ליה כהירושלמי שהביאו התוס' ריש פרק לולב הגזול דיש יאוש לקרקע. אבל להרמב\"ם צריך לומר דיאוש שאמרו בעבד שנשבה אינו אלא משום קניית הישראל גוף העבד, אבל מעשה ידיו קנה מהנכרי אף לפני יאוש. וכן משמע בהדיא ברמב\"ם פ\"ח שם, שפסק שם דלפני יאוש צריך ליתן דמיו לרבו שני, והיינו משום דקני למעשה ידיו. ולא משום דלמא מימנעי ולא פרקי, מדלא חשש לזה בפדאו לשם בן חורין שלא ישתעבד בו או יחזיר מעותיו, דהתם מפורשת חששא זו בגמרא, עיין שם היטב, ובלחם משנה שתמה על הרמב\"ם. ולפי מה שנתבאר אתי שפיר, דהרמב\"ם סבירא ליה, כיון שהתוספתא נשנית כאוקימתת אביי בלפני יאוש אין למדין הימנה, כיון שלא הביאוה בגמרא לפשוט ממנה, כמ\"ש הרא\"ש פ\"ב דחולין. ובפרט כאן דרשב\"ג מטעי טעי בת\"ק לרבא, יש לומר דהתוספתא נשנית לטעותא דרשב\"ג בת\"ק, דת\"ק חייש למימנעי ולא פרקי כשפדאו לשם בן חורין, ואף שהלה יחזיר לו דמיו לא ירצה להיות מעותיו בטלות על חנם, מה שאין כן בפדאו לשם עבד ישתעבד בו הוא עד שיבא הלה, ורשב\"ג סבירא ליה דגם בעבדים מצוה לפדות, ולא יחוש אם יהיו מעותיו בטלות עד שיבא הלה ויפדנו מידו וישתעבד בו, אבל אם לא יפדנו מידו בודאי מימנעי, דאין זו מצוה כלל ליתן מתנה. אבל באמת ת\"ק לא חייש כלל לדלמא מימנעי, ואם כן לפני יאוש אף שפדאו לשם בן חורין ישתעבד בו ואין צריך ליתן לו כלום, אבל לשם עבד קני ליה למעשה ידיו מהנכרי שקנאו בדינא דמלכותא למעשה ידיו, משום הכי צריך להחזיר מעותיו, וזה צריך להחזיר העבד למי שהגוף שלו, ואני קורא בו עבד איש, עבד שיש לרבו רשות עליו קרוי עבדו, ושעבודא בעלמא הוא דאית לשני על מעשה ידיו, ודו\"ק היטב:" + ], + "Laws of Theft and Robbery": [ + "רמב\"ם (ואף אם תמצי לומר דסבירא ליה דמדרבנן בעלמא, מכל מקום נלמד מעל מנת לשלם כפל):", + "עיין לחם משנה דאסמכתא כו'. אבל המגיד משנה ריש פרק קמא מהלכות גזלה לא סבירא ליה הכי. ועיין ביו\"ד סי' קפ\"א דאורחיה דהרמב\"ם לפרושי טעמא דקרא. וכהאי גוונא אשכחן בהלכות גנבה פ\"ז ה\"ג, עיין שם:", + "רב חסדא ב\"מ קי\"א (ולא מצינו חולק עליו בפירוש, כי רב ששת לא פליג אלא משום קרבן, וגם רבא לא מיירי אלא בשכיר ולא בעלמא כמו שכתב המגיד משנה, עיין לחם משנה):", + "רש\"י רא\"ש סי' י\"ד (דלא כט\"ז בי\"ד סי' ק\"כ. וכן הוא בהדיא במתניתין דנדרים ולמוכסין כו' המלך כו'):", + "עיין גמרא גבי עבד עברי, כיון שאין קנוי אלא למעשה ידיו ולא גופו כדאיתא בגיטין דף ל\"[ח] ובהחולץ, א\"כ היה יכול לקנות את עצמו בן חורין אם היה רשאי ודו\"ק:", + "ט\"ז ש\"ך יו\"ד סי' ק\"כ (עיין פסחים דף ל\"א דישראל מנכרי לא קני משכון וברשותיה דהנכרי קאי, ודמי לעבד עברי או למקח וממכר. ואין היתר כשמקלקל המשכון אלא על דעת לנכות מחובו, כי לגזול על מנת לשלם לא אסור אלא בישראל כדאיתא בב\"ק קי\"ג ע\"ב בעובדא דרב אשי, עיין שם בתוס' ורא\"ש, ומאי דקאמר ישראל כו' כיחש כן להנכרי. ועובדא דרבינא אי אפשר לתרוצי כלל אלא בהכי שהניח להנכרי דקים הרבה כנגד העבים בענין שיצא ידי חובת תשלומין, אבל העבים ניחא טפי לרבינא, ודו\"ק):", + "(דלא כתוס' קי\"ג ד\"ה אין כו' כל שעה כו', וכן כתב הרא\"ש שם, וכן דעת הטור כאן. וכן מוכח בהדיא בתוס' ס\"ז ע\"ב דשרי לכתחלה, ודברי הש\"ך סי' שנ\"ג ס\"ק ו' צע\"ג):", + "וכן כתב המגיד משנה (דמתניתין דאין פורטים מיירי בנכרי שמוסיף על הקצבה ונעשה כאילו אין לו קצבה והכל גזל):", + "גמרא שם. ומה שכתב הסמ\"ע סי' שס\"ח הוא נגד הגמרא, דלדידיה לא קשה מידי ממתניתין, וצע\"ג. והאמת יורה דרכו דהרמב\"ם מיירי בישראל, כבהלכה שלפניה (ועיין במ\"ש לקמן לגבי הברחת מכס), שסתם בני אדם מיירי בישראל, וכאוקימתא דגמרא על משנה זו דנטלו מוכסים לפי גירסת רש\"י ונימוקי יוסף ורז\"ה, ועיין שם ברש\"י ונימוקי יוסף במתניתין (אבל אין פורטין מיירי בנכרי להרמב\"ם. והא דמייתי דתניא, הוא כדי לתרוצי אף הברייתות דמיירו בנכרי, ולא קשה מידי מה שהקשה הלחם משנה). ומה שכתב אחר כך שהמוכס נכרי, הוא לענין שהוא כלסטים כמ\"ש בלחם משנה בהלכה (ב') [י\"א], אבל לענין יאוש סמך על מה שכתב בפ\"[ו] בביאור לחלק בין ישראל לנכרי, אפילו בגזלן, כמבואר בלשונו בהדיא מיד הגזלן כו'. וגם מדנקט מוכס נכרי בדווקא, מכלל דישראל העומד מאליו או שנוטל יותר מן הקצבה, שכך הם כל סתם מוכסים כמ\"ש בהלכות עדות, (לא) מייאש. ודברי הש\"ך צע\"ג.
(וטעמיה דהרמב\"ם שלא חילק בין גנב וגזלן, אפשר משום דפסק כרבי כסתם מתניתין וכדאמרינן הא מני כו', ודיחויא בעלמא לאוקמה כרבי שמעון, דלית מאן דחש ליה כדאמרינן בקידושין דף נ\"ב. והא דאמרינן לעולא הכא נמי בידוע, נדחה מסוגיא דלעיל לפי גירסת רש\"י במשנה דפריך בגמרא רישא לסיפא ומשני, וכן הוא ברז\"ה ובנימוקי יוסף ע\"ש. וההיא דקידושין לא קשיא מידי, דמשמע התם שראוהו שחטף ולא שייך הכא דדייני במי יימר. וכן יש לומר דמיירי בפרק כ\"ד מהלכות כלים. וכן בפרק ד' מהלכות תרומה, ובפרק ה' מהלכות איסורי מזבח, לא חילק בין גנב לגזלן, ופסק בכולן כרבי דסתם מתניתין כוותיה. וסתם מתניתין דכלים נמי הילכתא היא וכשראוהו. ועיין בי\"ד סי' ש\"א שדרכו של הרמב\"ם לפסוק כסתמי דסתרי אהדדי וליישבם אף בחילוק שלא נזכר בגמרא ולא בדבריו).
וגם מה שכתב הסמ\"ע סי' שס\"ט סק\"ח צע\"ג, דהא מוכס מפורסם הוא ולא עשו בזה תקנת השוק להרמב\"ם, וגם דמי לפרע בחובו ולא שייך תקנת השוק הכא כלל, ומה שאינו יודע לא מהני אלא משום תקנת השוק להסמ\"ע סי' שנ\"ג. ואף להש\"ך שם צריך לומר דהכא גם כן לאו באיסורא אתא לידיה, ולמה ליה למימר שאינו יודע. אלא ודאי כמה שכתב הב\"י דבצירוף ב' טעמים אלו נולד ההיתר, והיינו לצאת ידי שמים, אבל לענין דינא בלאו הכי היא שלו, כמו בסיפא דמתניתין דהציל מלסטים שיודע ונהנה. ותו, דהא אפילו בשינוי רשות ואח\"כ יאוש דבאיסור גזלה גמורה אתא לידיה ואפילו הכי היא שלו להרמב\"ם, רק שצריך ליתן דמים להרמב\"ם, ולדמים לא מהני מה שאינו יודע להב\"י במוכס מפורסם כמ\"ש בסי' שנ\"ו ובכסף משנה. אלא בסיפא מיירי במציל שכבר הציל, הלכך יש לומר דלא קתני אלא דינא, אבל ברישא דלא קתני רק שהחזירו לו וקתני הרי אלו שלו, משמע מפשטא דמתניתין דרשאי לקבלם, דאם לא כן נתן התנא מכשול בלשונו. ומשום הכי הכריח הרמב\"ם כלישנא בתרא. וסבירא ליה כפירוש הרמב\"ן דבלצאת ידי שמים פליגי, ולא גרס כדי בלישנא בתרא. מה שאין כן להסמ\"ע מנא ליה להרמב\"ם לפלוגי בין רישא לסיפא דלא שייך בה טעמא דידיה ואפילו הכי קתני הרי אלו שלו כמו ברישא, ודו\"ק:", + "עיין במ\"ש לעיל גבי שליחות יד:", + "רמב\"ם שלחן ערוך (עיין שם שכתבו ממכס זה. וכ\"מ בהדיא במגיד משנה שכתב להרמב\"ם מיירי מתניתין דאין פורטין במוכס נכרי דמוסיף על הקצבה, וכ\"כ בטור, דבכהאי גוונא אסור לפרוט הימנו, מכלל שאין שם מעט שאינו גזל. וכן כתב הטור בהדיא דכל מה שיש כו'. וכן כתב הרמב\"ם ושלחן ערוך שהכל כו'.
(ואף דמיירי בישראל כמ\"ש לעיל. גם מוכסים ישראל סתמן כך שמוסיפים כמ\"ש סי' ל\"ד סעיף י\"ד שחזקתן כו', וכן כתוב כאן בסעיף ה' ונודע שאדם זה כו', מכלל דאינך לא מהימני בסתמא, לכך כתבו כאן בחזקת כו'. ומה שכתב הסמ\"ע סק\"ז אין לו מקור בתלמוד ומנא ליה להרמב\"ם, והעיקר כמ\"ש בשלטי גיבורים ע\"ש. והא דמוקמינן מתניתין בנכרי דוקא, היינו משום דמתניתין מתנייא קודם שהוסיפו עליהם המוכסים והגבאים בברייתא בסנהדרין דף כ\"ה, עיין שם בגמרא דמעיקרא כו', ודו\"ק).
וכן כתב המגיד משנה בהדיא שהוא [כמוכס] שאין לו קצבה כלל. ועל כרחך צריך לומר כן לרמ\"א ומשנה למלך וכן משמע בטור שהוא גזל גמור מה שמבריח מנת המלך, אם כן היאך התירו להבריח הסחורה לגמרי, הוי ליה להבריח חציה או רובה לפי ערך ההוספה. ואף אם תמצי לומר דלא אמרינן בתר גנבא כו' אלא בישראל, היינו כשגונב רק כנגד מה שגנב ממנו, דאריסיה דרב הונא בפרק קמא דברכות גנב הרבה יותר מחלקו כמו שכתב המרדכי פרק ג' דבבא קמא, אבל לגנוב יותר פשיטא שאסור אף אם כבר גנב הנכרי תחלה. דהא אפילו ציער את הישראל אסור לגוזלו כמ\"ש סמ\"ג והגהות מיימוניות פ\"ז מהלכות גנבה, וצער הגוף חמור מדבר שבממון כדאמרינן ביומא דף כ\"ג, כל שכן שיגנוב הישראל תחלה יותר ממה שיגזלנו הנכרי[)]:", + "עיין מגיד משנה וסמ\"ע (ומה שכתב הכ\"מ בהלכות גזלה צע\"ג, דבהלכות גנבה כתב להיפך. ולולי דבריהם יש לומר דקניה חמירא מהנאה בחנם שאינו מחזיק כו' ואינו גורם כו' אלא בקנייה. וסבירא ליה לרמב\"ם כגירסת רש\"י ונימוקי יוסף ורא\"ש, וכן הוא בס\"א ברי\"ף מאימתי מותר ליהנות ולא לקנות. וכן משמע מסתימת הש\"ך סי' שנ\"ג ס\"ק ו' דלקנות אסור לכולי עלמא אף אם יש לו מעט משלו. וצריך עיון לדינא):" + ], + "Laws of Monetary Damages": [ + "עיין דרכי משה סי' [ק]ס\"ג דלמסקנת מהר\"ם אסור משום דאין שותף חולק כו'. אבל לפי הסלקא דעתך דמהר\"ם דהאיסור רק משום נזק האחרים בסבתו, יש לחלק בין שר העיר לאכסנייא שיכולה לילך לעיר אחרת. וצ\"ע:", + "טור בשם העיטור. ש\"ך.
עיין שם דלראיית רש\"ל חייב לשלם נזקי ממונו בגרמי בעלמא (וכן משמע בשלחן ערוך סעיף ז' ורמ\"א וסמ\"ע שם, שעל האיבעיא שממנה למד הרי\"ף איסור כתבו דין תפיסה, מכלל שגם בדיעבד מוציאים מידו. ואין לומר משום דבאיסורא אתא לידיה, דהא בסי' רפ\"ג ס\"ב בהג\"ה (עיין במ\"ש ריש הלכות מציאה דכל מציאה דמיא לפקדון) אתא לידו בהתירא ואפילו הכי חלק שם הש\"ך. ועוד, דגם מציאה עושה איסור בהגבהתה לעצמו לפני יאוש, אם כן כל שכן שחייב להחזיר אבדתו שהיא בעין. ולא מפטר משום דלאו אחיך הוא, שאם כן גם בניזקין ליפטר, דרעהו כתיב בהו אפילו בנזקים שבידים, כל שכן בגרמא בעלמא. אלא דמותר לאבד ממונו בגרמא אחרת, שלא יהא חמור מגופו, דמהאי טעמא איכא מאן דאמר דשרי אפילו ביד, ואידך לא פליג עליה אלא לאבדו ביד אבל באובד מעצמו לא פליג. ואפילו בדיעבד מיחייב אם הזיק ביד משום דמיקרי אחיך כמ\"ש לעיל, אלא דרודף הוא עיין נימוקי יוסף ר\"פ איזהו נשך, וברודף לא פטרו אלא הנרדף והרודף אחר הרודף ולא שאר כל אדם, ודו\"ק).
ואזיל רש\"ל לשיטתו שבפרק קמא דחולין מכשיר שחיטת מסור מכלל דבר זביחה הוא, ולא כמומר לכל התורה, כדעת ריא\"ז בשלטי גבורים שם והרמב\"ם ורש\"י בפרק השולח כמ\"ש הר\"ן שם, אלא כמ\"ש הר\"ן בשם אחרים. וכן דעת הרמב\"ן בנימוקי יוסף ר\"פ איזהו נשך דמסור מיקרי אחיך ע\"ש, ואם כן כל שכן דמקרי בר זביחה. דהא מומר לדבר אחד לא מקרי אחיך לרא\"ם בסמ\"ג וטור ושלחן ערוך י\"ד סי' רנ\"א ואפילו הכי בר זביחה הוא. והלכך לרש\"י ורמב\"ם וריא\"ז כל שכן דלא מיקרי אחיך. וכן דעת הגהות אשר\"י:", + "עיין תוס' ד\"ה ותיובתא ובקרא כתיב בקיר. ואף הרמב\"ם יש לומר דסבירא ליה הכי, ובצדו רוצה לומר צדדי הכותל עצמו, וכהאי גוונא אשכחן בדוכתי טובא במקרא משנה ותלמוד, ובלא הרחקה הוא לגלויי על בצדו שהוא בצדו ממש:", + "וצריך עיון ממשנה פ\"ג דשביעית עיין שם בר\"ש, ורבי עקיבא סתימתאה הוא, ולא פליג עליה סתם מתניתין דבבא מציעא. ועל כרחך צריך לומר דזבל שאני שיש לו דמים ולא חיישינן שיפקירנו, ובפרט שכל עצמו מחזר עליו לזבל שדותיו שלכך הוציאו מחצירו לרשות הרבים, עיין רש\"י (והיאך יניחנו שם לזמן מרובה, פן יקדימנו אחר). ועוד יש לומר, דבאמת משום הכי פריך לימא כו', משום שלא בשעת הוצאת זבלים אסור להוציא כלל לרבי עקיבא סתימתאה, וגם ר' יהודה תלמידיה הוא ולא פליג עליה. וכן כתב נימוקי יוסף בהדיא. ובפרט למסקנא דמתניתין דלא כר' יהודה, יש לומר דמתניתין מיירי בשעת הוצאת זבלים, אבל שלא בשעת הוצאת זבלים אסור לגמרי כרבי עקיבא, דהלכתא כוותיה אפילו כנגד רבי'. עיין כתובות דף פ\"[ד]:" + ], + "Laws of Tort": [ + "עיין תוס' ורש\"י בבא מציעא דף ע\"א שחזר בו ממ\"ש בקידושין. ומה שכתב מהר\"מ מריזבורק דמותר להכותו, רוצה לומר לבית דין, כדמסיק אין בהם דין, משמע דבבית דין מיירי. והרי המכה עובר בלאו חמור, ואפילו הכי אוסר מהר\"ם במרדכי סוף בבא קמא, וכן הרא\"ש וטור ושלחן ערוך לא סבירא להו להתיר אלא כשאי אפשר להציל בענין אחר, וזה יכול לילך מאצלו ולא ישמע חרופיו. מה שאין כן באשה רעה השרויה בביתו והכאתה זו היא הצלתו:", + "גמרא צ\"א, ותוס' שם ד\"ה אלא תנאי וכו', וים של שלמה שם (אבל מה שכתב שם דאפילו לצורך ממון אסור לביישו, צע\"ג מדאמר רב לרב כהנא פשוט נבלה כו'. וגם מה שאוסר לצער גופו, צע\"ג מיעקב אבינו שאכלו חורב וקרח):", + "רא\"ש פרק ה' דבבא מציעא טור יו\"ד סי' קנ\"ט (עיין שם שתלה איסור ריבית בלהחיותו), ונימוקי יוסף בפרק ה' דבבא מציעא בשם הרמב\"ן (עיין שם שתלה האיסור במי שנקרא אחיך. ואפילו מסור מיקרי אחיך, כל שכן מומר לתיאבון, מדאסור לכולי עלמא להלוות לו. ולרא\"ם סבירא ליה כמו שכתב המרדכי פרק איזהו נשך בשם ר\"י שההיתר הוא במכל שכן מגופו, וכן כתב בפרק ג' מעבודה זרה, וכן דעת הט\"ז בי\"ד סי' רנ\"א, ודו\"ק):", + "עיין ש\"ך סי' קנ\"ח סק\"ו. ועיין תשובת מהרי\"ל סי' קצ\"ד שהקיל בהם אפילו בשחיטה, כל שכן להחמיר לענין להחיותם, דלא דמי לאפיקורס דהכא:" + ], + "Laws of Personal Injury": [ + "וצריך עיון דבברכות מ\"[ג] לא אסרו אלא לתלמיד חכם משום גנאי וחשד. וביומא (רפ\"ב) לא אסרו אלא לצאת לדרך. ואפשר משום דמיירי בכל הלילות ולא בליל ד' ושבת לחוד, והגזייתא גם כן (ו)לא דברי סוסייהו אלא בליל ד' ושבתות בזמן הברייתות, ורמ\"א חשש לגזייתא בכל הלילות, אחר אביי שלא הניח להם רווחא כלל, וצ\"ע:", + "גירסת הרא\"ש, וכן מוכח בירושלמי שהביא הפרי חדש דדוקא בבית אפל איכא קפידא, ע\"ש:" + ], + "Laws of Hiring and Skilled Labor": [ + "עיין שם גבי דבורים, דמסתימת המשנה ורי\"ף ורמב\"ם משמע אף שאין חבירו שם לא יקוץ, דלא כסמ\"ע, וצ\"ע:", + "רבינו ירוחם. ב\"י. וכ\"מ בגמרא דלא איצטריך טעמא דדמי לאריא ארבא אלא בחצר דקיימא לאגרא:", + "עיין ב\"י גבי המחהו דמהני בעל כרחו, והיינו מהאי טעמא. ואם תמצי לומר דהתם לא מהני, היינו משום דהתם לא יהיב ליה מידי:", + "ועיין רמב\"ם דהעיקר תלוי באכילה, וכסות אין לו למכור:", + "עיין גמרא דלא תדוש בחסימה אמר רחמנא:", + "נימוקי יוסף. ש\"ך. וצ\"ע בגמרא, ובשיטה מקובצת ובמעדני מלך, דלא כרש\"י:" + ] + } + }, + "schema": { + "heTitle": "קונטרס אחרון על שולחן ערוך הרב", + "enTitle": "Kuntres Acharon on Shulchan Arukh HaRav", + "key": "Kuntres Acharon on Shulchan Arukh HaRav", + "nodes": [ + { + "heTitle": "אורח חיים", + "enTitle": "Orach Chayim" + }, + { + "heTitle": "יורה דעה", + "enTitle": "Yoreh Deah" + }, + { + "heTitle": "חושן משפט", + "enTitle": "Choshen Mishpat", + "nodes": [ + { + "heTitle": "הלכות הלואה", + "enTitle": "Laws of Loans" + }, + { + "heTitle": "הלכות עדות ושטרות ושלישות", + "enTitle": "Laws of Testimony and Contracts" + }, + { + "heTitle": "הלכות מכירה ומתנה ושליח ואפוטרופוס", + "enTitle": "Laws of Sales, Gifts and Agency" + }, + { + "heTitle": "הלכות אונאה וגניבת דעת", + "enTitle": "Laws of Ona'ah" + }, + { + "heTitle": "הלכות מדות ומשקלות והפקעת שערים", + "enTitle": "Laws of Dimensions, Measures and Pricing" + }, + { + "heTitle": "הלכות מציאה ופקדון", + "enTitle": "Laws of Lost Property and Deposit" + }, + { + "heTitle": "הלכות עוברי דרכים וצער בעלי חיים", + "enTitle": "Laws of Loading and Unloading" + }, + { + "heTitle": "הלכות הפקר והשגת גבול", + "enTitle": "Laws of Ownerless Property" + }, + { + "heTitle": "הלכות גזלה וגנבה", + "enTitle": "Laws of Theft and Robbery" + }, + { + "heTitle": "הלכות נזקי ממון", + "enTitle": "Laws of Monetary Damages" + }, + { + "heTitle": "הלכות נזקי גוף ונפש ודיניהם", + "enTitle": "Laws of Tort" + }, + { + "heTitle": "הלכות שמירת גוף ונפש ובל תשחית", + "enTitle": "Laws of Personal Injury" + }, + { + "heTitle": "הלכות שאלה ושכירות וחסימה", + "enTitle": "Laws of Hiring and Skilled Labor" + } + ] + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Kuntres Acharon on Shulchan Arukh HaRav/Hebrew/merged.json b/json/Halakhah/Acharonim/Kuntres Acharon on Shulchan Arukh HaRav/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..435e654230f977434f009ef96cd163d26494934a --- /dev/null +++ b/json/Halakhah/Acharonim/Kuntres Acharon on Shulchan Arukh HaRav/Hebrew/merged.json @@ -0,0 +1,1590 @@ +{ + "title": "Kuntres Acharon on Shulchan Arukh HaRav", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Kuntres_Acharon_on_Shulchan_Arukh_HaRav", + "text": { + "Orach Chayim": [ + [], + [], + [], + [], + [], + [], + [], + [ + "אם רוצה לברך עליו להתעטף בציצית. הנה אע\"פ שבש\"ע לא נאמר בפירוש שאם מעוטף בו ראשו ורובו מברכין להתעטף, מכל מקום מוכרח הוא, דהא טעם המברכים על מצות אינו אלא משום שאינו מתעטף בו האיך יברך להתעטף, וכמו שכתוב במגן אברהם שכתב לדידן דמברכין על מצות פשיטא דאין צריך להתעטף בו ראשו וכו', משמע דסבירא ליה דהא דכתב בש\"ע וטוב להניח כו', היינו כדי שתהא הברכה אליבא דכולי עלמא (אף שבבית יוסף לא משמע כן).
הגם שאפשר לפרש דברי המגן אברהם בענין אחר, מכל מקום מה שכתבתי הוא ברור ופשוט.", + "כתב בתשובת בית יעקב ואם הוא בדרך ואין לו טלית אחר מותר להעלים עיניו ולברך בלא בדיקה עכ\"ל. ולפי שטעמו לא מסתבר, וגם האחרונים חולקין על דין זה כמו שיתבאר בעזרת השם יתברך, לכן לא העתקתיו.
דהנה אם דעתו לדמות זה למה שכתבו האחרונים, דבמקום שאי אפשר סומכים על החזקה לא קרב זה אל זה דנדון זה אינו נקרא אי אפשר, דממה נפשך אם ימצא כשר הרי אפשר, ואם ימצא פסול מה מצוה מרויח במה שלובש טלית פסול, דבמה שמעלים עיניו לא ינצל מברכה לבטלה ומביטול מצות עשה.
ואף אם דעתו דבדיקה זו חומרא בעלמא היא, כדמשמע מלשון הרא\"ש בתשובה ובהלכות קטנות מכל מקום מה שאי אפשר למצוא טלית אחרת לא מעלה ולא מוריד, כמו שנתבאר לעיל.
ועוד דלדבריו אם כן בשבת דאי אפשר לעשות ציצית אין צריך לבדוק הציצית של טלית גדול אלא אם כן יש לו שתי טליתים, ולא משמע הכי במגן אברהם סעיף קטן ה, שהרי רמ\"א ז\"ל סתם וכתב דאין צריך בדיקה משמע אפילו אין לו אלא טלית אחת, וגם אי אפשר בשאלה, ועל זה כתב המגן אברהם שכבר בדקו בשעת ברכה וגם רש\"ל ז\"ל שסובר דאין לברך על טלית שאולה כמו שכתב הט\"ז סימן יד, מכל מקום סובר שצריך לבדוק את הציצית בשבת, כמו שכתב בשמו המגן אברהם בסימן ער\"ה סעיף קטן א וכן עמא דבר לבדוק את הציצית בשבת אפילו אי אפשר למצוא טלית אחרת. אם כן שמע מינה דלא סבירא לן כהבית יעקב.", + "אבל אם הפסיק ביניהם בשיחה כו'. כן כתבו הרא\"ש והטור והש\"ע, ואחריהם נמשכו כל האחרונים לבד המגן אברהם, שכתב וזה לשונו, לפי מה שהכריעו האחרונים ביורה דעה סימן יט שאין לברך הוא הדין כאן, עד כאן לשונו. ולא עיין שם בש\"ך שכתב בשם כל האחרונים דצריך לברך זולת הט\"ז שמספק את עצמו בכך וכבר השיג עליו בנקודות הכסף. [ובספרים אחרים הגיה במגן אברהם דיש לברך, וכן צריך להיות].", + "וכן אם לא היה בדעתו כו'. כן כתב (הטור) [האגור] וש\"ע, והסכים לזה הב\"ח והמגן אברהם. ואף הט\"ז אינו חולק בדין זה, אלא אם יש עדיין לפניו מהבגדים שהיה בדעתו עליהם בשעת הברכה, וזה הניח בצריך עיון. ודו\"ק הטיב בדבריו, ותשכח דהכי הוא כדאמינא.
ולפי זה אפשר שגם המגן אברהם אינו חולק על הט\"ז כלל, דהמגן אברהם לא איירי אלא כשכבר לבש הבגדים שהיה בדעתו עליהם בשעת הברכה, שהרי כתב, ומהאי טעמא גבי מילה צריך לברך, עיין שם, וגבי מילה לא איירי כלל שהביאו השני בעוד שהראשון לא נימול (ועיין בש\"ך שם שהקשה מבעל העיטור שבסימן יט ודו\"ק).
ובלאו הכי דברי הט\"ז נכונים לדינא, שהרי ביורה דעה סימן יט הסכימו הט\"ז והש\"ך בשם רוב האחרונים דלא כבעל העיטור, אם כן מוכח דלא קיימא לן לחלק בין שחיטה למילה (ואף המגן אברהם לא כתב כן אלא לתרץ דברי רמ\"א ביורה דעה שפסק כבעל העיטור, וכבר חלקו עליו כל האחרונים שם ביורה דעה עיין שם). ולפי זה על כרחך צריך לומר דלגבי שחיטה אין קבע, שהרי שחיטה ומילה שווין לדעת כל האחרונים, ומילה לכולי עלמא אין קבע כמו שכתב המגן אברהם, ואם כן צריך לומר דגבי שחיטה נמי אין קבע, דאם לא כן מאי טעמא דהאחרונים לחלוק על בעל העיטור ורמ\"א ז\"ל עיין שם בש\"ך סק\"ט ודו\"ק.
וכיון שנתברר שדעת האחרונים דלא אמרינן יש קבע לשחיטה, אם כן שוב אין לחלק בין שחיטה לציצית וכיון שפסקו האחרונים ביורה דעה כסמ\"ג דאין לברך כשעדיין מונחים לפניו מהראשונים, אם כן הוא הדין נמי גבי ציצית וכמו שכתב הט\"ז.", + "דההליכה מביתו לבית הכנסת כו'. כן כתבו הש\"ע והמגן אברהם. ואע\"פ שהט\"ז חולק על זה, מכל מקום לפי מה שכתב המגן אברהם כל דבריו דחויין.
דמה שהקשה מהתוספות לא קשה מידי, דהתם הוי בבית אחד, עיין בזבחים ריש פרק ג ובמסכת מידות ודו\"ק ובבית אחד לא הוי הילוך הפסק כלל, כמו שכתב המגן אברהם. ובזה מיושב מה שהקשה החכם צבי על התוספות, ודו\"ק היטיב.
ומ\"ש הט\"ז דאם כן הוי ליה למחשב תיכף כו' אישתמיטתיה מה שכתב הבית יוסף בסימן רו בשם שבלי לקט, וכן פסק רמ\"א שם בהגהה, דאפילו בשתיקה אסור להפסיק, ואף להרד\"א שחולק על זה כמו שכתב המגן אברהם, מכל מקום מודה דלכתחילה אסור להפסיק.
ומ\"ש הט\"ז מסימן קד לא קשיא מידי, דאף הרב בית יוסף מודה דההליכה בעצמה אינה הפסק, אלא השינוי מקום מביתו לבית הכנסת הוא דהוי הפסק, כמו שכתב המגן אברהם, ובסימן קד מיירי בבית אחד. ואפילו מבית לבית נמי לא קשיא מידי, דבאמצע מצוה לא שייך הפסק כמו שכתב המגן אברהם. ואם כן מאחר שנסתלקו כל התמיהות של הט\"ז פשיטא דנקטינן כהשלחן ערוך." + ], + [ + "יש אומרים שאין ציצית כו'. כן כתב מהר\"מ מרוטנבורק שהביא הבית יוסף, ולזה נתכוין הרדב\"ז שהביא המגן אברהם, והבית יוסף חולק עליו, וכן כתבו תרומת הדשן והמגן אברהם סעיף קטן ג. והבאר היטב לא דק כלל בכאן במה שכתב דאינו חייב אלא מדרבנן, דהיינו לשיטת הרי\"ף והרמב\"ם, אבל לשיטת תוספות ורא\"ש וסייעתיה שכתב רמ\"א וכן עיקר פשיטא דחייב מדאורייתא. וכן מה שכתב בשם הרדב\"ז, כבר נתבאר שכל הפוסקים חולקים עליו על זה וכן פסקו הש\"ע והמגן אברהם.", + "אבל אם הציצית הם ממין כו'. זה פשוט. דהא אפילו להרי\"ף והרמב\"ם דשאר מינים דרבנן מברכין עלייהו, כמו שמברכין על כל מצות דרבנן. והבאר היטב לא דק בזה במה שכתב יטיל חוטין של צמר ולא של משי, כי אדרבה נהפוך הוא דשל משי לכולי עלמא פוטר, מה שאין כן בשל צמר לדעת מהר\"מ. ובאמת המגן אברהם לא כתב כן אלא בטלית של צמר וערב של משי, דשם אי אפשר בשל משי דהא לא פטר בשל צמר, ודו\"ק היטיב במגן אברהם ותשכח דהכי הוא כמה דאמינא. וכן מה שכתב המגן אברהם בסימן ח שלא לברך על טלית של משי היינו אם הציצית של צמר, דלא שכיח ציצית של משי, דבעינן טוויה לשמה, עיין באגודה ודו\"ק." + ], + [], + [ + "דנכרי אדעתיה דנפשיה כו'. כן פסק הרמב\"ם. ואף הרא\"ש לא נחלק עליו אלא גבי עיבוד עורות לשם ספר תורה, כיון דאין צריך לחשוב לשמה אלא בתחילת העיבוד זה יעשה הנכרי על דעת ישראל המלמדו ומזהירו על כך, אבל גבי טווית ציצית, דכל הטוויה צריכה להיות לשמה הוי דומיא דכתיבת הגט דמודה ביה הרא\"ש דנכרי אדעתיה דנפשיה קא עביד, עיין ברא\"ש.
וזהו טעמו של הב\"ח שפסק ביורה דעה סימן רעא דבדיעבד כשר אפילו בלי סיוע הישראל, ובסימן יד כאן פסק דלא מועיל אפילו בדיעבד בלי סיוע הישראל.
ומלשון הש\"ע אין ראייה כלל, שהרי בבית יוסף סימן לב מבואר להדיא דאפילו לדעת הרא\"ש פסול בלא סיוע הישראל, ואף הדרכי משה לא חולק על זה אלא על כרחך צריך לומר דהש\"ע קיצר כאן וסמך על מה שכתב בסימן לב, שמשם נלמד דין זה בבית יוסף.", + "וגדול עומד על גביו כו'. המגן אברהם כתב דזה תלוי במחלוקת שנזכר בבית יוסף סימן תס, ושם מסיק הב\"ח והמגן אברהם להקל (הגם שדברי המגן אברהם שם אינם ברורים במה שכתב דלהרא\"ש כשר אפילו בנכרי וישראל עומד על גביו, שהרי הרא\"ש לא הכשיר אלא גבי עיבוד כמו שכתב להדיא). וכן משמע במגן אברהם סימן יד סעיף קטן ג במה שכתב דקטן דינו כאשה, והיינו בגדול עומד על גביו כמו שיתבאר בסימן יד.", + "ואם מכר הגזלן כו'. כן מבואר בסימן תרמט. ואף שיש אומרים שם חוץ מיום ראשון, דבעינן לכם וציצית נמי בעי לכם, מכל מקום, כבר כתב שם המגן אברהם דמיירי לפני יאוש. ומה שמסיק שם להחמיר היינו בשאר הימים לפני יאוש, אבל אחר יאוש אפילו ביום ראשון כשר, כדמוכח בהדיא בגמרא גבי עובדא דאוונכרי. וכן משמע שם במגן אברהם סעיף קטן ו. וכן כתב שם בעטרת זקנים, דלא כמשמעות הלבוש. והבאר היטב שם לא דק בזה, ודו\"ק.", + "שינוי גמור שאין חוזר כו'. זהו כוונת המגן אברהם במה שכתב ועיין בחושן משפט סימן שס דהוי שינוי גמור עד כאן לשונו. ואף דהט\"ז חולק על זה, מכל מקום הרי בסימן תרמט פסקו כן בעלי הש\"ע בשם התוספות והר\"ן דלא כרמב\"ם, ואף הט\"ז לא חלק עליהם שם. וכן הסכימו שם כל האחרונים דלא הוי מצוה הבאה בעבירה, אם הקנין שקנה אותה בא לו קודם קיום המצוה עיין שם בט\"ז סעיף קטן א. ואף שבאליה זוטא כאן הסכים לדברי הט\"ז, מכל מקום הרי בסימן תרמט חזר בו וסתר כל דברי הט\"ז שבכאן (ועיין שם שכתב דאם השינוי אינו על ידי הליבון אלא על ידי הטוויה עצמה דהוי מצוה הבאה בעבירה, וראייתו מתוספות עיין שם אבל מדברי המגן אברהם לא משמע הכי, שהרי הכשיר על ידי יאוש ושינוי הטוויה. וכן משמע מכל הפוסקים בסימן תרמט שלא חילקו בין קודם אגודת הלולב בין לאחר האגודה, הגם שיש לדחות)." + ], + [], + [ + "והוא הדין אם הוא במקום שאין צריך כו'. מהמשך לשון המגן אברהם שאחר שכתב ובחול צריך למהר כו' כתב הרואה בחבירו דיקראנו לבא לביתו כו', עיין שם." + ], + [ + "ואפילו אם הגדול עומד על גביו כו'. הגם דמגן אברהם סתם וקיצר כאן, מכל מקום על כרחך מוכח דמיירי הכי, דאם לא כן תיפוק ליה דצריך לשמה, כמו שיתבאר. ואין לומר דציצית סתמא לשמה קאי, שהרי מטילם בבגד ומוכחא מילתא דלשם ציצית, ולכן אין לפסול הקטן כדמשמע בתוספות גיטין פרק ב עיין שם, מכל מקום כיון דבש\"ע פוסל אם הטיל סתם מכלל דלא סבירא ליה כהתוספות, אלא כמו שכתב הרא\"ש בהלכות ספר תורה ליישב קושיית התוספות עיין שם. והרמב\"ם שחולק על מה שכתב הרא\"ש בהלכות ספר תורה כמו שנתבאר בסימן לב משום הכי מכשיר אם הטיל ישראל בלא כוונה, ודוק היטיב.", + "ולא הוצרך כו' ומסייע עמו כו'. כן כתוב באלי' זוטא דלא כעולת תמיד, וכן משמע לפי מה שנתבאר בסימן יא.", + "כדי לעלות לדוכן כו'. הנה על דין זה דצריך לברך מיד כששאלה מצויצת יש שני טעמים, האחד נתבאר ברא\"ש פרק ח דחולין משום דאדעתא דהכי כו' והוי כאלו נתן לו במתנה כו' (וכמו שכתבתי בפנים סעיף ו). ולפי זה משמע דאם לא השאילה לו אדעתא שיברך עליה אין צריך לברך. וכן פסקו הט\"ז והמגן אברהם סעיף קטן ח. הטעם השני נתבאר ברא\"ש הלכות ציצית, דלא פטרו טלית שאולה אלא מלהטיל בה ציצית, אבל אם שאלה מצויצת חייב לברך עליהם מיד. ולפי זה אפילו לא השאילה לו אדעתא שיברך עליהם אפילו הכי חייב לברך. וכן כתב במעדני מלך פרק ח דחולין שדברי הרא\"ש הם סותרים למה שכתב בהלכות ציצית. וכן דעת הטור שלא הזכיר כלל טעמא דאדעתא כו'. וכן כתב באליה זוטא בשם הרוקח. ולענין הלכה, כבר נתבאר שדעת הט\"ז והמגן אברהם לפסוק כטעם הראשון.
ולפי זה מה שכתב המגן אברהם דהעובר לפני התיבה צריך לברך, ומביא ראיה מרא\"ש הלכות ציצית אין ראיה כלל, דהתם אכתי לא נחית עדיין הרא\"ש ז\"ל לסברא זו דאדעתא כו'. ותדע, שהרי כתב שם שכן כתב בעל העיטור, ובטור אבן העזר סימן כח משמע דלא סבירא ליה לבעל העיטור סברא זו דאדעתא כו' (ועיין ברא\"ש פרק קמא דקדושין), אלא על כרחך צריך לומר דסבר כטעם השני שנתבאר. אבל לפי מה שכתבו לעיל האחרונים לפסוק כטעם הראשון דאדעתא כו' אם כן הכל תלוי בדעת המשאיל, וכמו שנתבאר בפנים וכן משמע במעדני מלך פרק ח דחולין.
ומה שכתב המגן אברהם ראיה מפסקי התוספות המעיין בפסקי תוספות יראה בעין דאדרבה משם מוכח להיפך, שהרי כתבו וזה לשונם השואל טלית יכול לברך מיד, כמו נשים המברכות וכו', אבל חובה אינו עד שלושים יום, וכן כהנים המתעטפים כו', אבל בית חייב במזוזה מיד עד כאן לשונם, אם כן משמע בהדיא דאין חייב לברך, אלא הרשות בידו לברך. ואפשר שגם כוונת המגן אברהם הוא דיכול לברך. אי נמי דהמגן אברהם סובר דהעובר לפני התיבה ומתעטף אין כוונתו אלא לשם מצות ציצית, ואם כן יש לומר אדעתא כו'.
ולכן כתבתי דהכל תלוי בדעת המשאיל אם השאילה לו אדעתא שיברך ובזה אף המגן אברהם מודה, דאם דעת המשאיל שאינה לובשה אלא משום כבוד, ולא משום מצות ציצית, דלא הוי כאלו נתנה לו במתנה על מנת להחזיר, כמו שכתבתי לעיל בשם המעדני מלך.
(מה שכתב הט\"ז והאריך הרבה להקשות על הרא\"ש לא קשיא מידי, עיין מגן אברהם סימן זה סעיף קטן ח וסימן תרנח סעיף קטן ג, ודו\"ק היטיב)." + ], + [ + "כשיתפרנו בבגד אחר שיש בו כבר ג' ציצית תלויים כו'. אע\"פ שהט\"ז לא כתב כן, משום דציצית שבחלק זה נפסלו מחלק האחר כיון שהם פרודים זה מזה עיין באר היטב. ומכל מקום המגן אברהם לא סבירא ליה הכי, דאם כן היה אוסר לחזור ולתפור שני החלקים שנפרדו זה מזה כמו שאוסר הט\"ז מטעם הנזכר לעיל. ובאמת לא סבירא ליה להמגן אברהם כן, כדמוכח מדבריו בסעיף קטן ד מה לי וכו' חלוק לשנים וכו', עיין שם דמיירי כשחוזר ותופר השני חלקים אשר נתפרדו. וכן דעת הש\"ע בסעיף ד כמו שכתב הט\"ז עצמו בסעיף קטן ד, וזהו לשונו משמע כאן שמפרש נקרע כולה נפסק מהבגד כו' ומשמע אפילו הציצית הישנים עד כאן לשונו. וכן באמת דעת הרא\"ש ורבנו ירוחם אליבא דרב עמרם עיין בית יוסף. רק התוספות לא סבירא ליה הכי, וכן הנימוקי יוסף לפירוש הט\"ז, ואף הם לא סבירא להו כסברת הט\"ז שבכאן, שהרי נימוקי יוסף כתב שהציצית נפסלה משום שלא נשתייר שיעור כנף ולסברת הט\"ז אפילו אם נשתייר שיעור כנף היא נפסלה מחלק ב' שנפרד ממנה הכנף, (או) [אלא ודאי] דלא נפסלה (כ\"כ) [בכך] אלא משום דלא נשתייר שיעור כנף, ולהתוספות משום דאין בכנף שיעור טלית, ואם כן הציצית אין צריך כלל לכנף זה, והוי כמו הטיל למוטלת שבאותה סוגיא, דהוי תעשה ולא מן העשוי. אבל אם יש בכנף שיעור טלית לא נפסלה הציצית שבו כמו שכתב הרשב\"א.
עיין בית יוסף דמשמע בהדיא כמו שכתבתי, שהרי כתב הבית יוסף אם תפרו כשר, דלא חשיב כמאן דפסק עד כאן, וכיון שבדין זה לא נזכר בתוספות שישתייר שלשה גודלין, לכן פסק כרבינו ירוחם. אבל הנימוקי יוסף דמיירי קודם התפירה, וזה נזכר בהדיא בתוספות דלא חשיב חיבור פחות משלשה גודלין, והוא הדין לפי שיטת הנימוקי יוסף אם לא נשתייר שלם כשיעור כנף שמחובר קצת לא חשיב חיבור בפחות משלשה גודלין כסברת התוספות לפי שיטתם. ולכן תמה הרבה על מהר\"י אבוהב שהכשיר לפי הנימוקי יוסף אם נשתייר כל שהוא עיין שם היטיב ודו\"ק. ואף שהבית יוסף קשיא ליה שם דלמא לא מתכשר עד שישתייר הרוב שלא יקרע, מכל מקום כתבתי שדי בשלשה גודלין אף אם נקרע תוך שלשה גודלין לרוחב הבגד, כיון דלסברת התוספות סגי בהכי כמו שכתב הבית יוסף, דלהתוספות אף אם נקרע תוך שלשה גודלין ברוחב הטלית כשר, אם נשתייר שלשה גודלין באורך הטלית, וגם יש לצרף סברת הרבינו ירוחם.", + "ולענין הלכה כו'. הנה הש\"ע השמיט הסברא הראשונה שכתבתי בפנים, והיא סברת התוספות, וסבירא ליה דאפילו נקרע לגמרי למעלה משלש, כיון שיש במה שנקרע שיעור כנף כשרה הציצית הישנה, והיינו כפירושו דהנימוקי יוסף לפי שכן דעת הרמב\"ם כמו שכתב בבית יוסף עיין שם, ולכן כתב בסעיף ב דכנף זה לא היה בבגד זה כו', והוא מפירוש רש\"י, משמע דאם היה מבגד זה היה כשר. וכן משמע ממה שכתב בסוף סעיף ד וירא שמים יוצא את כולם היכי דאפשר, משמע דסבירא ליה דההלכה כדברי המיקל יותר, והיינו הנימוקי יוסף והרמב\"ם, אלא דהירא שמים יחמיר לעצמו. ומכל מקום כיון שהט\"ז פסק בסעיף קטן (ג) [ד] כהתוספות כמו שכתבתי לעיל, לכן כל אדם צריך להחמיר, וכמו שכתבתי לעיל." + ], + [], + [], + [], + [], + [], + [], + [ + "ובשעת עשיית הציצית לא יברך. כן פסקו המגן אברהם והש\"ך ביורה דעה סימן כח עיין שם שהאריך בזה. אלא מה שכתב הט\"ז ראיה מכסוי הדם, כיון דגם בכסוי הוכיח הש\"ך שם דאין לברך." + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "עור שעיבדו כו'. ומה שכתב הט\"ז מתשובת הגאון - התם מעיקרא חיפה שמיה, כמבואר שם ברא\"ש, וגרע מדיפתרא, ועל ידי סיד משוי ליה קלף כמו שכתב רבינו תם ודו\"ק.", + "בעוביה כו'. בית יוסף בשם המאירי דאיירי בכהאי גוונא, דכשר אחר כך לפי שנשתייר כמלא אות כו' עיין בית יוסף.", + "וכן אם אין היקף כו'. כן משמע בשולחן ערוך גבי כ\"ף פשוטה. וכן הוא בירושלמי פרק קמא דמגילה בשם רב חסדא דפליג על אשיאן שמצריך היקף בתוכה. וכן צריך לומר בספר התרומה סימן רה בפנים וכן מצאתי כתוב הוגה שם, וסיים שם בספר התרומ[ה] דתלמודנו מכשיר לגמרי, רצונו לומר, בלי שישתייר כדי לגרור וכדי אות עיי\"ש.", + "ומה שכתב בספר הלכה ברורה לחלק בין תוכה למבחוץ - זה אינו, כמבואר בירושלמי שבספר התרומה, דרב ורב חסדא פליגי על אשיאן, אף על גב דאינהו מיירי מבחוץ ואיהו מיירי בתוכה, עיין שם.", + "ומה שכתב ט\"ז דירושלמי סבירא ליה כמו שכתב בית יוסף לרש\"י - צריך עיון גדול, דאם כן למה פליג אשיאן על רב, אלא ודאי סבירא ליה כמו שכתב הט\"ז סוף סעיף קטן ח, וכמו שיתבאר בפנים, הכי נמי סבירא ליה לרש\"י.", + "משמעות ספר התרומה ומרדכי, דלא סבירא להו לפלוגי בין לפני כתיבה בין לאחר כתיבה, דהא ניקב תוכה ויריכה שבגמרא היינו אחר כתיבה, ואפילו הכי לא התירו ספר התרומה וסייעתו בלא היקף קלף אלא (בתוכה).", + "לבוש [ו]לחם חמודות שהביא מגן אברהם. וכן משמע ממה שכתב המגן אברהם סעיף קטן לה, דלא כדמשמע לכאורה ממה שכתב הט\"ז, ודו\"ק. וכן משמע ממה שכתב המגן אברהם בסעיף קטן כו בשם ר' יעקב [ה]לוי.", + "ואם יו\"ד התחתונה כו'. ומה שכתב המגן אברהם סעיף קטן לה, משום דקאי גם אפנים, לא דק בלישניה, וסמך על מה שכתב לעיל, וגם התם לא תליא בכולה דווקא, עיין שם בט\"ז.", + "הולכין כו'. דכשהתינוק קוראן כהלכתן למה יגרעו מח' שאינו קוראה. וכן משמע במהרי\"ל, דאם היה מורגל היו הולכים אחריו כו', עיין שם.", + "להראות לתינוק כו'. הרא\"ש וטור סימן לו כתבו כן כלל לכל האותיות שיש בהם ספק, עיין שם.", + "יש ליזהר כו'. ר\"ן פרק ב דגיטין בשם רמב\"ן. ועיין בית יוסף אבן העזר סימן קלא שהתוספות ורא\"ש ורשב\"א וספר התרומ[ה] ומרדכי חולקים, להכי לא הזהיר כאן בשולחן ערוך אלא לכתחלה, דלא כב\"ח וט\"ז, אלא כמו שכתב המגן אברהם.", + "ומכל מקום יזהר שלא להניח ריוח כו'. אמר הכותב: ידוע ומפורסם לכל הסופרים מובהקים דמדינתנו, שהנהיג הרב להניח ריוח דווקא בסוף פרשת שמע כשיעור ט' אותיות, וגם קודם התחלת פרשת והיה אם שמוע להניח ריווח כשיעור ט' אותיות (וראיתי כתוב הדור על זה אצלו פלפול עמוק וחריף באריכות גדול, וחבל על דאבדין), בין בתפילין בין במזוזות, אלא שבתפילין הריוח שבסוף פרשת שמע וכן קודם התחלת והיה אם שמוע כשיעור ט' אותיות גדולות, דהיינו כשיעור ג' פעמים אשר, ובמזוזה אין צריך להיות הריוח רק כשיעור ג' יודי\"ן סוף פרשת שמע וכשיעור ג' יודי\"ן קודם התחלת פרשת והיה אם שמוע. ובשעה שכתב השולחן ערוך שלו נמשך אחר דעת הבית יוסף בשולחן ערוך שלו, ואחר כך חזר בו.", + "אמרו חכמים כו'. עיין תוספות ורא\"ש, שמכאן ראיה לשימושא רבא דבעינן אצבעים, ובשימושא רבא מבואר בהדיא דהיינו לכתחילה, ואם כן הוא הדין ליותר מכאצבע, דלא כעולת תמיד.", + "ובתים של יד כו'. מה שכתב בית יוסף בשם בעל העיטור, כוונתו שגבהו כאורך אצבע, ורחבו כרחבה בריבוע, כמבואר בספר התרומה עיין שם.", + "וצריך ליזהר כו'. עיין ביורה דעה סוף סימן רפ[ט], דאפילו בדיעבד פסול מושכב לרש\"י ומעומד לרבנו תם, משום בזיון, וכל שכן כשהפך, ואף רש\"י מודה." + ], + [ + "ויש מי שאומר כו'. עיין בית יוסף אבן העזר סוף סימן קלא ובשולחן ערוך שם דלא קיימא לן הכי. ואפשר דשאני הכא דבחזותא תליא מלתא והעליון הוא הנראה, ובצבע הלך אחר הנראה, עיין פרק יא דנגעים משנה ה. וצריך עיון לדינא." + ], + [], + [], + [], + [], + [], + [ + "כגון שיש לפניו היתר ואיסור כו'. ואפשר שכן הוא גם להרמב\"ם. ולא דמי לשחיטה, שהרי מסור כשר לשחוט לפי דעת השולחן ערוך ביורה דעה סימן קיט, עיין שם בסימן ב.", + "אם אינו כו'. עיין ביורה דעה רסי' קנח דמין הוא לענין מורידין, ואפילו הכי אין שחיטתו אסורה בהנאה כשחיטת מין (חולין דף יג), משום דהתם דוקא באדוק כדפירש רש\"י שם, וכן כתב השלחן ערוך בסימן שלד והש\"ך סימן רפא לענין לשרוף, והוא הדין לענין להכעיס, כדמשמע ביורה דעה סימן ב דכנכרי לבד הוא לענין שחיטה, והוא הדין לענין לשרוף דכי הדדי נינהו, כדתניא גבי מין בחולין דף יג שחיטת מין כו' ספריו כו', ובגמרא בעבודה זרה מיירי לענין מורידין." + ], + [ + "מפני שאינו מבטלו כו'. עיין סוף פרק ו דאהלות שהדלת של פרדסקין אינה חשובה סתימה, הואיל ועשויה להפתח, ולכן נידון מחצה למחצה, כמו בסדין פתוח, אבל דלת פתוחה גריע טפי.", + "אשתו עמו כו'. וכן דעת כל האחרונים (עיין מגן אברהם סימן מד) ששתקו והודו לו. וכן משמע בגמרא יום טבילה הוה כו', עיין שם ברש\"י. וכן משמע בהדיא בגמרא דסוכה שהביא הט\"ז, דתנא קמא פליג על ר' יוסי, דאף ר' יוסי לא אמר אלא בילדים. ואין לחלק בין יום ללילה, דהא בט' באב ויום כפור לא חלקו בזה, עיין ט\"ז סימן תרטו. ואף בילדים סגי כשחולצין, ולא הצריך כלי בתוך כלי, משום דלא חמיר איסורו כל כך. ולא דמי לאבלות דחיישינן משום דאקילו גביה, ולא משום דקיל איסורא, כמ\"ש הט\"ז, אלא משום דחיישינן למזיד, עיין שם בגמרא ורא\"ש, מה שאין כן הכא דליכא למיחש למזיד, כמבואר בט\"ז.", + "אם ישנו עליו כו'. עיין בית יוסף דלתירוץ האחרון על כרחך צריך לומר שבשמש מטתו אין קרי עליו. ודו\"ק." + ], + [], + [ + "רצועות של תפילין כו'. עיין סימן קנד סעיף ג אבל צריך עיון ממה שכתב המגן אברהם סימן לב סעיף קטן נא וסימן לג סעיף קטן ד דנהפוך הוא.", + "עד שיעשה בו מעשה כו'. דעלה קאי, ולא אגט דהוא חול לגמרי, דלא כעולת תמיד דסבירא ליה דיש בו קצת קדושה. וכן הדין בבית הכנסת.", + "מה שנהגו כו'. צריך עיון דהוה תשמיש דתשמיש, עיין סימן [ק]נד סעיף [ג] בהג\"ה; ועוד שמיוחד גם כן לטלית שהוא גם כן כחול לנגדן, ומה לי הוא ומה לי דבר אחר. וצריך עיון." + ], + [ + "שמא ישפשף כו'. (עיין תוספות וט\"ז סעיף קטן ד דלא כמ\"א שם, ודו\"ק. וכן משמע בבית יוסף)." + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "דין זה במ\"א. וצ\"ע שסותר למ\"ש המ\"א סי' קכד. ובסימן קל\"ט לקמן שכיון שלא שמעו עשרה הוי יחיד ולא מועיל כמו שכתב בב\"י בשם מהר\"י וצע\"ג:" + ], + [ + "אלא יקרא בשביל ק\"ש של לילה כו'. כ\"כ הטור ברמזים ומש\"ש אחר נץ החמה צ\"ע דא\"כ בלא החזיק בדרך נמי משכחת לה ודו\"ק:" + ], + [], + [ + "מפני שעיקר ק\"ש אינה אלא פסוק ראשון כו'. כ\"מ בב\"י סס\"י ס\"ג דהא בהא תליא. ואף שכ\"כ לכוונת הענין הרי העתיק שם לשון הרשב\"א דאין לחלק כלל בין פסוק ראשון לשאר פסוקים לענין כוונה לצאת, וע\"כ צ\"ל בכאן כמ\"ש, וכן הוא בהדיא ברשב\"א בדף י\"ג ע\"ב לפי\"ד הרמב\"ם. ואף להראב\"ד סגי בכוונת קריאה שהיא כל דהוא כמ\"ש לעיל. עי' סי' תר\"ץ ס\"ט:" + ], + [], + [], + [ + "לצורך מצוה קצת כעין מעשה כו'. עי' סעיף ז' וצ\"ע עי' ב\"י דדמין להדדי ואפשר דמלאכה דומה למצוה כמו שנתבאר בסימן ש\"ו וש\"א סעיף נ\"ח ותרי\"ג סעיף א':" + ], + [], + [], + [ + "ויש אומרים שאסור להפסיק כו'. הלכה ברורה וכ\"מ בטור וב\"י סי' נ\"ט שאין דרך לענות אלא כמו שעשה הרא\"ש, וכ\"פ בש\"ע שם ובסי' נ\"א, וכ\"מ בהדיא בלבוש סי' נ\"ט שכתב כיצד יעשה כו':", + "יש אומרים שאין מפסיקין לברך כו'. ר\"מ מקוצי ותוספות וב\"י ובדרכי משה שפירש הכל לפני קודם גאל ישראל, ולא קשה מידי כל מה שכתוב באבן העוזר. ורבי יצחק ברבי יהודה לא מסתבר ליה שלעולם לא היה מברך רב על התפלין בשעת הנחתן שחרית:", + "ויש אומרים שאפילו באמצע הפרק כו'. טור מגמרא. ועיין במה שכתוב בסי' נ\"ח שהתוספות והרא\"ש ורשב\"א פליגי על רמב\"ן והרב רבינו יונה ודו\"ק:", + "ויש אומרים שיכול ג\"כ לומר כו'. רמ\"א, וכן משמע מלשון רוקח שבב\"י ולא יאמר אמת כו' להרחיק כו'. וכוונת המ\"א צ\"ע, דהא מדינא אין צריך לחזור ולקרות כמו שנתבאר בסי' ס' בסעיף ב', וא\"כ הפסיק בין ה' לאמת (וגם את\"ל דחייא בר רב דף י\"ד, איך קרא כך תחלה). ואם ירצה להחמיר לחזור ולקרות כדי לסמוך, גם לרמ\"א יעשה כן. ומשום סמיכה לחתימת אהבת אין לחוש לפ\"ד הרשב\"א בשם הגאונים, וגם הרוקח ס\"ל הכי, ומש\"ה לא הקפיד אלא על בין ה' לאמת:" + ], + [ + "ויש לו לחזור כו'. וצ\"ע דמאי שנא כשאומר(י)ם עכשיו מכשאמרה תחילה דנעשית אמת ויציב מדברי סופרים:", + "ויש מי שאומר שמכ\"ש כו'. וצ\"ע דהא כתיב את יום צאתך ואף שי\"ל קשה לסמוך ע\"ז במ\"ע דאורייתא:" + ], + [ + "ובפסח שהחזנים מאריכים כו'. צ\"ע בלא\"ה נמי לתסור וא\"ל משום ששהה כדי לגמור את כולה דאסור כששוהין במה שאינו מעין הברכה באמירה ובניגון יחד אבל במעין הברכה אין האמירה מפסקת ובשלא מעין הברכה נמי שרי בפחות מכדי לגמור את כולה כיון שמקצתה מעין הברכה וצ\"ע:" + ], + [ + "שאין להפסיק כו'. ומהרי\"א ס\"ל כהרוקח שבב\"י וכמ\"ש בתרומת הדשן שדברים אלו מגומגמים כו' וע\"ש בטור." + ], + [ + "ואם רצו כו'. עי' סי' (י\"ח) [י\"ז] ובסי' תכ\"ו ובש\"ע מבואר דאין לחלק בין וצונו לשאר ברכות ובלאה\"נ כ\"ש הוא:", + "וכיון שצריך כו'. ואפשר בלאו האי טעמא אסור גם קודם ק\"ש שהוא עיקר קבלת מלכות שמים ויש בה משום ואותי השלכת כו':" + ], + [], + [], + [ + "ואסור משום ולא יראה כו'. כ\"מ ממה שאמרו טפח באשה וקול ערוה. ואיסורן אינן אלא משום הרהור כמ\"ש הרשב\"א עיין ב\"י (ומשום חשש הרהור אסור אפי' בתלמוד תורה כמבואר מב\"י שהעתיק לשון המרדכי ולשון הראב\"ד). ולהרהר (בדברי תורה) נגד טפח פשיטא דשרי:", + "ואע\"פ שאפי' לערוה ממש מועיל כיסוי כו'. אבל א\"ל דמשום הרהור לחוד אסור דא\"כ בחורים דבסי' ל\"ח למה לא אסרם בק\"ש ע\"ש בב\"י דמהרהרים בק\"ש ומאי שנא ק\"ש מתפילין ודו\"ק:", + "בד\"א כשקורא ק\"ש כו'. צ\"ע אם אפשר להרהר ב' הרהורים בבת א' וא\"ל אין מקום לדברים אלו ודו\"ק:" + ], + [], + [ + "ויש מתירין אם אינו מסתכל כו'. הרב רבינו יונה ב\"י רמב\"ם. וכן משמע בהדיא בגמרא מדלא משני הכא במאי עסקינן כשאינו מסתכל ולא רואה כלל ולק\"מ ודו\"ק. ולפ\"ז צ\"ע מ\"ש רמ\"א ויש אומרים כו', פשיטא דלכ\"ע אסור בלא ק\"ש משום הסתכלות ואפי' במקומות המטונפות:", + "ויש אומרים דלפי סברא הראשונה כו'. צ\"ע לפ\"ז גם במקומות המגולים ליתסר כיון שיכול לבוא להרהור אם יסתכל שכל גוף אשה אינה ערוה אלא מהאי טעמא:", + "אבל בתולות כו'. רא\"ש לפ\"ד הרר\"י צ\"ל שמותר להסתכל בשער וברא\"ש ריש פ\"ב דקדושין לא משמע כן:", + "ומכל מקום אין לו לשמוע כו'. עיין פרישה וש\"ך וט\"ז שהפכו האיסור שם דלא כמ\"א וכן משמע בתוס' דף כ' ע\"ב ודו\"ק היטב:" + ], + [ + "ומכל מקום בטל הוא כו'. מ\"א. ותי' הב\"י א\"א לומר כלל לשיטת הרא\"ש ודו\"ק. עי' השגת הראב\"ד דדבוקה דוקא ולא קאי אגומא ומשום הכי כתב הרשב\"א על הראב\"ד חילוק זה וכן דעת הרז\"ה:" + ], + [], + [], + [ + "עד שירחיק כשיעור. וצ\"ע מאי שנא מגפנים ע\"ש ברש\"י ותוספות:" + ], + [ + "וכיון שאינו מתפלל י\"ח כו'. והרא\"ש שלא הזהיר ע\"ז לשיטתיה אזיל דסבירא ליה בסימן נ\"ב שאפשר אחר התפלה יאמרם בברכותיה ע\"ש ובטור:", + "אבל ק\"ש וברכותיה כו'. כ\"מ מפרי חדש ותשובת רמ\"א וכ\"מ בהדיא ממ\"ש ואם יראה לו כו' ומאי שנא ק\"ש מברכותיה אדרבה כקורא בתורה הוא ומ\"ע דאורייתא היא איך יבטלנה מחשש שלא נזכר בגמ' ושום פוסק וכן משמע מלשון מוטב וצ\"ע:" + ], + [ + "והוא שעדיין לא כו'. כ\"מ מט\"ז דשוה לגמרי ואי לא תימא הכי איזה שיעור יש לגדול דלא תני הכא בכ\"מ:" + ], + [], + [ + "ומכל מקום אם יש לו מחיצות. ט\"ז. ואי לא תימא הכי פליג על הרא\"ש ואף גם זאת צ\"ע ממ\"ש הרא\"ש גבי עביט ועיין ב\"י סי' פ\"ז בשם הרמב\"ם וצ\"ע:" + ], + [ + "אפי' בשעה שאין שם כו'. ב\"ח עולת תמיד עטרת זקנים וכ\"מ במ\"א כאן סק\"א ובסס\"י מ\"ה דלפמ\"ש שם ע\"כ מיירי שאין אדם באמצעי שאל\"כ צריך לחלוץ תפלין וכ\"מ מדאצטריך לאשמועינן בש\"ע שאין שם ק\"ש תיפוק לי' משום ערום דלא היו מכסים ערותם עיין אה\"ע סי' כ\"ג ומשום דר' יוסי בר חנינא מפרש בהדיא נקט ליה:" + ], + [ + "אפי' בלשון חול. ב\"ח עולת תמיד עטרת זקנים וגם הש\"ך סי' קע\"ט מודה הכא משום דשלום יוכיח שא\"כ יש תפלה בב\"ה שנאמרת בכל לשון ואין קדושה בתיבות ועי' פרש\"י סנהדרין (צ\"ו) [נ\"ו] דכינוי דגבי ברכת השם הוא שאינן נמחקין דלא כרמב\"ם בפירוש המשנה פ\"ד דשבועות וגבי קריעה הזכירו כינוי שם ואפ\"ה קורע על שמות הנכרים כמ\"ש בי\"ד סי' ש\"מ (סל\"ו) [סל\"ז]:", + "כ\"ש שמות המיוחדים כו'. וכ\"מ מברכת המזון שנאמר בה וברכת את ה' וכל ברכה שאין בה ה' כו' ואפ\"ה נאמרת בכל לשון:", + "כגון לענין שבועה כו'. עי' ש\"ך סי' רל\"ז ואף את\"ל שהם ככינויים וכתרוצא דאביי בשבועות דף (ל\"ד) [ל\"ה] מכל מקום אף בכינויים היינו טעמא דשרי משום דצדיק נקרא כן (וצ\"ע מגמרא שבועות שם) (משא\"כ בשמות אלו):" + ], + [], + [ + "בזכוכית כו'. ב\"י ובסי' תנ\"א אינו אלא מנהג לכתחלה ע\"ש בב\"י ומ\"א וגם אין ראיה כלל משם דאין החומרא משום שבליעתו מרובה מכלי מתכת שכלי עץ לפ\"ד הש\"ע יוכיחו אלא משום שבליעתן חזקה ואינן יוצאין מדופיין אלא באור כמ\"ש התוס' בחולין דף ח' בכלי חרס דדמי לכלי שתשמישו באור שאל\"כ אין ראיה מכלי חרס ע\"ש:" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "שסחט המשקה כו'. רי\"ף רא\"ש (תוס') פכ\"ב דשבת (וטוש\"ע סי' ש\"ך) לענין שבת וה\"ה לענין טומאה מדמדמו כבשים ושלקות לענבים וזוהי ג\"כ כוונת רש\"י בברכות דף נ\"ב ע\"א וא\"ש דלק\"מ מ\"ש עליו מהרי\"ט בסי' ע\"ו מכמה משניות ע\"ש ודו\"ק:" + ], + [ + "שאינו כלי כו'. ועי' במה שנתבאר לקמן דהראב\"ד ס\"ל דאריתא דדלאי מיירי בכלי המחובר לקרקע דדוחק לומר דה\"ק דה\"ל שאובין ובעינן מ' סאה משא\"כ במקוה כהרר\"י גם מסתימת גמרא ופוסקים משמע דאפי' יש מ' סאה אין מטבילין והש\"ע ס\"ל דאינו כלי מדמכשר בהמשכה והא דפסל כלי המחובר לקרקע היינו משום דלא מסתברא ליה להקל כבה\"ג דבתראי פליגי עליה אלא משום דהרמב\"ן ורשב\"א ס\"ל הכי כדמשמע בב\"י בשם מהרינ\"ח ואינהו פסלי כה\"ג ודו\"ק:" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "שמן התורה כו'. ב\"י, מ\"א סי' קצ\"א סק\"א, דלא כמו שכתב כאן, וכן דעת הש\"ע כאן והט\"ז (ומיהו להאומרים שמעין ג' בז' מינים היא דאורייתא, צריך לומר דארץ הפסיק הענין למעין ג', אך אנן קיימא לן כהרמב\"ם וסמ\"ג עיין סי' ר\"ט, וגם לבה\"ג ורא\"ש וטור יש לומר דארץ הפסיק היא אסמכתא דרבנן לאחר שתקנו מנין הברכות בפת ולא בז' המינים, וכן משמע בסמ\"ג שהביא ב\"י בסי' ר\"ט שלא הקשה בפשיטות מדאמרינן ארץ הפסיק הענין אלא מסברא דנפשיה דסבירא ליה מנין הברכות דאורייתא (ולפי הטעם שנתבאר בסידור אתי שפיר טפי):)", + "וכל זה כשהמילוי כו'. (וצריך עיון קצת דהא דבש דרך ללפת בו פת) וכן דעת רמ\"א בסי' קס\"ח סעיף י\"ג. וכן הוא בהדיא בריא\"ז שממנו מקור הדין בשבלי לקט ואגור (שהוא הר\"י מטארני שהביאו הרא\"ש רפ\"ק דסוכה והר\"ן פי\"ו דשבת כמבואר בשלטי גבורים שם בשבת), עיין שם שכיסנין עשויים לקנוח ופשטיד\"א לקביעות סעודה משום הכי מחלק שם ביניהם. וכן משמע מלשון הרי\"ף ורא\"ש שקראו כל אכילת עראי כיסנין, א\"כ הבאה בכיסנין פי' היינו שעשוייה לאכלה בתורת כיסנין, דהיינו לקנוח ולא לקביעות סעודה. וכן הוא בהדיא בהרר\"י שאינו מזון אלא מיני מתיקות כו', ופשטיד\"א עשוי למזון (ואפילו במילוי פירות משמע בתשב\"ץ לברך המוציא, עיין אליה זוטא סעיף י\"ז, אלא דהמ\"א סי' קע\"ז פירש בענין אחר). וכן הוא ג\"כ כוונת רש\"י שמאכלה מועט, ורצה לומר שעשוי לאכול מעט לקנוח סעודה או לתענוג בעלמא מחמת המלוי ולישה בתבלין. ומה שכתב הט\"ז דאורחא דמלתא כו', זה אינו דפשטיד\"א היתה מצויה מאד בימי רש\"י ותוס', עיין תוס' ביצה דף ח' ובב\"י סוף סימן תק\"ט בשם סמ\"ג ומרדכי והג\"מ. ועוד שרב האי ורמב\"ם פירשו בענין אחר א\"כ מנ\"ל להוסיף עוד על מה שהזכירו בפירוש המפרשים שלא כמותם, ובפרט שרש\"ל וב\"ח מחמירים, אלא שהש\"ע הכריע להקל (אבל להקל יותר מהשו\"ע אין לנו):", + "או במי ביצים כו'. שבלי לקט, ומהתוס' אין ראיה כלל דאפילו במי פירות ואפילו בתבלין הרבה ס\"ל דלא מקרי כיסנין כלל כמו אובלייא\"ש, עייין אבן העוזר:", + "עירב בה מעט מים כו'. ט\"ז (ומה שהקשה המ\"א לא קשה מידי, כיון שע\"י קביעות מברך ברכת המזון לחם גמור הוא לכל מילי, אלא משום דלא קבעי אינשי אינו מברך בלי קביעות כמו שכתב הב\"י, ובגמ' לא מדמי אלא בכהאי גונא דאפילו בקביעות לא מברך, כמו שכתב המ\"א ס\"ק כ\"ח, וטרוקנין יוכיחו) (ואף שי\"ל, וביו\"ט אינו יוצא י\"ח אלא ע\"י קביעות משום דאין שמחה אלא בלחם חשוב דקבעי עליה, עיין רא\"ש פ\"ז דבעינן לחם שהוא עיקר אכילה):", + "ואפילו אותם כו'. כן משמע במ\"א סק\"כ במה שכתב רמ\"א סעיף י\"ד בהג\"ה (וכן הוא בהדיא במרדכי פרק כל שעה דאובלייא\"ש תחלתם סופגנין, מכלל דאינה עבה לגמרי, אלא משום דסופה עיסה מברכין עליה המוציא כמו שכתבו בתוס' ברכות דף מ\"ב, דלא כמו שכתב ברא\"ש שם):", + "יש אומרים שאין עליו כו'. ש\"ע (ומ\"ש המ\"א להטור צריך עיון גדול שהטור חילק ביניהם. אלא ודאי שנמשך אחר גירסת הרי\"ף דבטריתא אמרינן גובלא כו'. עיין שם בהרר\"י וכן צריך לומר ברא\"ש מדכתב דטרוקנין סופה עיסה, וכן הוא בירושלמי שהביא במלחמות ספ\"ב דפסחים, א\"כ אף בלא קביעות נמי כמו שכתב רמ\"א סי\"ד בהג\"ה. ולפי מה שכתב המ\"א סק\"כ אתי שפיר, עיין תוס' ברכות ל\"ח לחלק בין סופה עיסה לנילוש דהוה גובלא כטרוקנין) דדוקא לגירסתו ברש\"י צריך להפריש ביניהם, אבל לגירסת הרי\"ף חדא טריתא היא וטריתא דארעא גריעא טפי, משום הכי בעי מאי מברך, ואפילו הכי מהני בה קביעות, ומדקרי לה גובלא מכלל שהיא כעין גביל מירתח שהיא כל כך בלילה רכה שתיאפה מחום מועט, ואינה בגומא אלא ע\"ג קרקע, כמו שכתוב באבן העוזר (וגם מה שכתב אבן העוזר זה אינו, כדמשמע מלשון הרי\"ף פרק כל שעה שכתב על ארעא, וכן משמע בריא\"ז שם בשלטי גיבורים דקרי לה חררה, אם כן כל שכן לגביל מירתח שבכירה. אבל לנהמא דהנדקא ודכותח אין הכרח כלל דמהני קביעות, משום הכי סתם הטור. וכיון דאפילו בפטור מן החלה מהני קביעות, מכלל שבטרוקנין שחייבים א\"צ קביעות לפי דעת הטור שהמוציא תלוי בחלה. והוא הדין במיני טיגון משמעות הטור דא\"צ קביעות, מדסמיך להם טרוקנין וטריתא, וכתב אבל טריתא כו'. אבל לדידן שאינם תלויים זו בזו יש לומר דטריתא דארעא היא אפילו בגומא כטרוקנין, ואף אם אינה כן, מכל מקום יש לומר לרב יוסף דתלי טעמא משום גובלא הוא הדין לטרוקנין:)", + "והבישול כגון כו'. מ\"א (אף אם תמצי לומר שזה אינו לפי משמעות התוס' ומרדכי וש\"ע ורמ\"א דלא הקילו אלא בלאקשי\"ן לפי שהן דקין יותר, מכל מקום יש לסמוך בזה על הכרעת סמ\"ג והג\"מ שבב\"י, וכן משמע בר\"ן, כיון דבלאו הכי לא קיימא לן כר\"ת גם בחלה כמו שכתב המ\"א דלא כש\"ך, וכן בדין דהחולקים על ר\"ת המה הרבים ובתראי):", + "והוא שנתבשלו כו'. בה\"ג, מרדכי. ועיין במרדכי בפרק כירה בשם רא\"ם להחמיר אפילו בכלי שני משום חסרון ידיעתנו, ויש לומר שהוא משום שבת וסקילה וחטאת כמו שכתב הרא\"ם שם, אבל אין להחמיר כל כך בספק ברכה שהיא דרבנן, עיין מ\"א סי' רט\"ו:", + "ואפילו אם נותן כו'. רב ל\"ט (ועיין שם ברא\"ש ואינו מחובר יחד כו', משמע אע\"ג דשרוי בקערה לרככה מצנימותה כדפרש\"י, הפך לכאורה ממה שכתבו הב\"י ומ\"א. אבל מדמייתי אביי מליקט מכולן לחביצא על כרחך צריך לומר שהחיבור לא מהני כלל לאפוקי מתורת לחם אלא מתואר לחם, משא\"כ בשרייה לפי שעה דמיירי שם כדמסיק הרא\"ש שם, אבל בשרייה מרובה מודה להתוס', וכן הלבוש סעיף י\"א לא כתב יש מי שאומר משום דלא פליג כלל, דלא כפרי חדש):", + "ואפילו אם לש כו'. רמ\"א סי' תע\"א עיין שם בחק יעקב. ובמ\"א שם סק\"ה דאפילו בכהאי גונא דמתקריא כיסנין זימנין דמצה עשירה היא, מכלל דבכהאי גונא לא הויא כיסנין. ועיין שם במ\"א סק\"ח דכל שכן אם לא נאפית, אם כן אם טיגנה דינה כלחם שלם מטוגן. ורש\"י (ועיין במנחות דף ע\"ה ע\"ב שלא הזכיר כלל ואפאן ואם כן הכא נמי יש לומר דלא נקטיה בדוקא אלא לאורחא דמילתא) שפירש שאפאן, לשיטתיה אזיל דמיירי בבישול שמבטל מתורת לחם ממנו בפחות מכזית, ולכן אי אפשר להפקיע הבישול אלא ע\"י אפייה, אבל להרב רבינו יונה דמשום שנתפרר לפחות מכזית לחוד נתבטל מתורת לחם, יכול לחזור ע\"י דבק טוב המחבר אפילו קמח לעשותו לחם לחלה והוא הנגבל במשקה, כמבואר בירושלמי שהביא הרא\"ש בהלכות חלה, אבל בחביצא כל פירור הוא בפני עצמו ואינן נבללין זה בזה. ומה שכתב המ\"א ואפאן, הוא לרבותא, כמו שכתב בסי' תע\"א. וכן משמע ממה שכתב אם עירב קמח וטגנן כו', משמע דבלא תערובות פשיטא דתורת פת עליו. ואין לומר דזהו לר\"ת, דאם כן מאי מהני קמח הא בלילתן עבה. ואין לומר שטיגנן אחר אפיה ועירב הקמח בלישה, הרי נאפה הקמח ג\"כ ונעשה לחם גמור, ואחר אפייה אינו מתערב בקמח (להיות נבלל בו יפה להתבטל ברוב) לחודיה קאי:", + "אפילו כו'. ומה שכתב המ\"א בשם רבינו ירוחם צריך עיון גדול, דאף לפי הגהתו משמע כן בהדיא, דתלי טעמא דמהני קביעות משום דלחם הוא לחלה אבל טריתא דפטורה מברך בורא מיני מזונות בכל ענין, ולכן כפל רבינו ירוחם לשונו ואין מברכים המוציא כו', לומר דלא משכחת לה כלל דמברכין עליו המוציא. וגם הטור שכתב כן בטריתא לא כתב כן כאן, וכתבם סמוכים זה לזה ולא כללם בחדא בבא, וע\"כ צריך לומר כמ\"ש לעיל:" + ], + [], + [], + [], + [], + [], + [ + "אלא ברכה ראשונה כו'. רמב\"ן פרק ערבי פסחים, תוס' שם.
(עיין רש\"י עירובין מ' ועיין סי' ק\"צ בט\"ז וסי' רע\"א סעיף י\"ד), וב\"ה כל שכן דעדיפא ביין הבדלה. ועוד דברכה ראשונה נמי משכחת לה שתיפטר בהמוציא עיין סי' רצ\"ט. אך התוס' פסחים ק\"ג ד\"ה רב אשי כתבו דמצות הבאת כוס לא תליא בברכה. וגם אחר יין אירוסין ונשואין צריך לברך. ולפי זה צריך עיון בזה:", + "ואם שורה כו כו'. עיין מ\"א סי' קס\"ח סק\"ל, וכן הוא ג\"כ כוונת הנחלת צבי ועטרת צבי סי' קע\"ז על השרייה לבדה אבל לא למה שישתה אח\"כ, דהא מדמי לה לפירות, ואי לא לא קיימא לן כוותיה, כמו דלא קיימא לן כמו שכתב בתחלה שם, עיין שם במ\"א סק\"ב, ועיין שם סוף סעיף א:", + "ויש אומרים שגם מים כו'. בה\"ג (ולהט\"ז אשתמיטתיה מה שכתב המרדכי כמו שיתבאר לקמן, וגם הרא\"ש שכתב כן על בה\"ג על כרחך כוונתו דזיין טובא כמו פת משא\"כ בשכר, עיין סי' ר\"ח סעיף י\"ז):", + "אפילו בחול כו'. רא\"ש פרק ערבי פסחים, ט\"ז סי' רצ\"ט. ולא ס\"ל דרא\"ש לשיטתיה אזיל, עיין סי' קע\"ח ס\"ה, אלא שאני התם דהוי הבדלה מילתא אחריתא לכולי עלמא בכהאי גונא, כמו שכתב הט\"ז שם. וכן משמע ברשב\"א והג\"מ דפשיטא דבעיא מקום סעודה לכולי עלמא בהבדלה, דאם לא כן מי הזקיקם לירד למחלוקת שאין כאן מקומה, וא\"צ כלל לכוונתם שם:", + "שנטילת ידים היא כו'. כן הוא כוונת התוס' דמהאי טעמא א\"צ לברך לאחריו, אף שלא שייך כאן אי אפשר לאכילה כו', מכל מקום לא גרע מפירות שבתוך הסעודה, דהא לא ס\"ל כרשב\"א שפירש הטעם משום דבאים לגרור וכהרא\"ה במ\"א ס\"ק י\"א, ונטילת ידים הוי ליה התחלה כמ\"ש בסי' רל\"ב. אבל קודם נטילה צריך לברך מיד ולא להמתין עד שיגמור לשתות יין שבתוך המזון, שאין לקבוע סעודה קודם ברכה אחרונה שמחוייב כבר. משא\"כ בתוספות ד\"ה בא להם כו'. עיין תוספות סד\"ה [ו]רב ששת ודו\"ק:", + "וכל שכן יין כו'. מ\"א וכן משמע בש\"ע (אף שהתוס' לא סבירא להו הכי, שכתבו דלא גרע כו', היינו משום ברכה אחרונה, עיין במש\"ל, אבל לפי מה שכתב הש\"ע סעיף ו' כהרא\"ש בלי שום חולק אין להחמיר אף לפי דעת התוס' אלא בהבדלה, עיין סי' רצ\"ט. ומיהו אף בפחות מכשיעור אין להקל נגד משמעות האחרונים שלא הזכירו ברכה אחרונה, שאף את\"ל שגם המ\"א נתכוין לזה שכשקבע עצמו לסעודה הוי ליה כתוך הסעודה וא\"צ ברכה אחרונה, מכל מקום ממה שכתב הט\"ז סי' רצ\"ט מבואר להדיא דנטילת ידים אינה משום ברכה אחרונה):", + "אבל השותה כו'. מ\"א (ומה שכתב בשם המאור צריך עיון גדול, דשם מבואר בהדיא דדוקא ביין, משום דסבירא ליה דברכת המזון פוטרת מעין ג', וכן הוא בר\"ן בשמו.
ואף לפי משמעות המ\"א יש לומר דמה שכתב לנהוג כר\"ן (ורשב\"א) [ורמב\"ן] הוא ג\"כ לאפוקי מהמאור עיין שם, דהא פליגי עליה עיין שם. וכן דעת התוס' ומרדכי, וכן פסק רמ\"א סי' רצ\"ט, עיין שם במ\"א סק\"י. והכי קיימא לן בסי' תע\"ג ס\"ו, עיין שם בט\"ז ובטור סי' תע\"ה, מבואר משם דלכולי עלמא לא ס\"ל כהמאור לפי דעת המ\"א. ודו\"ק).
(ולהט\"ז אשתמיטתיה מה שכתב המרדכי דדוקא היין ממשיך תאות אכילה ולא שאר משקים, ופשוט הוא) עיין סי' תע\"א.
וגם ביין הרא\"ש יחידאה הוא, ופליגי עליה התוס' דף ק' סע\"ב והמרדכי גבי ברכה אחרונה של כוס ב' והרמב\"ן ור\"ן שם והרז\"ה שם, והסכים עמו הרשב\"א בתשובה סי' ע\"ב, וכן כתב בהדיא בחידושיו דף י\"ז ע\"ב בשם ירושלמי, וכן משמע מדעת ראבי\"ה בטור סי' (תע\"ה) [תע\"ד] ומהר\"ם בהג\"מ דדוקא כוס ב' דפוטר יין שבתוך המזון א\"צ לברך אחריו, דלהרא\"ש גם אחר הראשון א\"צ. אלא שהש\"ע נמשך אחר הטור שסתם כמסקנת אביו הרא\"ש, עיין טור סוף סי' סימן ער\"ב. ואם כן הבו דלא לוסיף עלה. והיינו טעמא דהבדלה:", + "אבל כו'. (עיין מ\"א סי' רי\"ב סק\"ד, ואף לפי דעת רמ\"א שם יש לומר דהכא לא הוי טפלה כל כך כי התם. עיין שם בדרכי משה, ועיין בתרומת הדשן וברא\"ש. וצריך עיון):", + "רק בסעודות כו'. טור וב\"י לבוש מ\"א סי' קע\"ז (ומה שכתב שם בשם הרב רבינו יונה, לא שייך הכא, שאף שאינה סעודה אחרת אין לשרות פוטר לשתות ביין שגורם ברכה לעצמו. ומה שכתב הרב רבינו יונה כן בבעיא זו, היינו משום דע\"י סילוק השלחן מסיח דעתו מהפת, כמבואר ברשב\"א תלמידו בשם תוס', וכן הוא בתוס' פסחים ק\"ג. אבל מה שהוסיף המ\"א אחר שהסכים להב\"י ולבוש דבסעודות גדולות מושכים ידיהם מהפת ואפילו הכי אין צריך לברך על דברים הבאים מחמת סעודה לפי שעדיין הוא בתוך הסעודה, כלומר שהרי גם בתוך הסעודה ממש הם נפטרים בברכת המזון בלי שיאכלם עם פת, אם כן מה הפסיד להם סילוק הפת רק שיהיו נאכלים בתוך הסעודה שנאכל בה פת, משא\"כ ביין) (וכן משמע בהדיא ממה שכתב הרב רבינו יונה דסילוק דעת מהני לדידן ביין) שתלוי בלשרות או לשתות.
ומה שכתב הרשב\"א בשם הראב\"ד, לא קיימא לן הכי אלא כמשמעות סתימת כל הפוסקים, שהרי לא כתב כן אלא על בעיא זו, אבל במתניתין ליכא למימר הכי, דהא מפרש בגמרא הואיל וקובע סעודתו כו', מבואר דהאכילה גורמת ולא (השיחה), (וגם לא שייך כלל לומר דבשבת ויום הקזה קובעים לשוח הרבה ונותנין יין אח\"כ), וא\"כ גם בחול נמי, לפי מה שכתבו התוס' (ורשב\"א לשיטתיה אזיל כמו שכתב ב\"י בשמו גבי מים דיין בחול בתוך הסעודה נמי) במסקנא רבינו ירוחם ורא\"ש פרק ערבי פסחים וברמב\"ם שם, וכן פסק בדרכי משה, אלא ודאי דלא ס\"ל כרשב\"א וספר אהל מועד שבב\"י. ודו\"ק:" + ], + [], + [], + [ + "שכיון שאין כו'. הרב רבינו יונה ומהאי טעמא אף מין לפתן שאוכלן בלא פת א\"צ לברך אם קובע ללפת פת במינים אחרים, משא\"כ במיני פירות, והיינו טעמא משום דגם זה בא מחמת פת, דזהו טעם פטורם בברכת הפת, מדפוטרות אפילו בפירות שאוכל בלא פת אם קבע עליהם, ויש לומר דהוא הדין בלפתן דמחמת סעודה, רוצה לומר פת:", + "יש להסתפק כו'. מ\"א (ולא דמי למה שכתבו התוס' דף ל\"ח, משום דבא מחמת סעודה, דכל מה שאינו לפתן היינו דהוא עצמו סעודה יחשב כיון שבא להשביע, והפת הוא ראש לכל מילי סעודה כמו יין למשקים, אבל לפתן אינו סעודה. אבל מה שכתב אבן העוזר צריך עיון גדול, דלמה לי סבת הפת במים):", + "אפילו אוכלם כו'. (ומה שכתב הלבוש וכן הוא ברשב\"א, זה אינו, דבכהאי גוונא גם לפניהם אין צריך, כמו שכתבו הרא\"ש ומ\"א סי' קס\"ח וקע\"ד, וגם לעכל לא הזכירו כלל, אלא תלו טעמא כיון שבאו בתוך כו'):" + ], + [ + "ונטל המאכל כו'. דהא בדברים שאין טעונין עסקינן. ועיין סי' ר\"ו סעיף ה' דאם לא היה לפניו מאותו המין צריך לברך אם לא היה דעתו אפילו בלא שינוי מקום, וא\"כ מה קמ\"ל רב חסדא, אלא על כרחך כמ\"ש, ואתי שפיר דמהני דעתו אפילו לדעת הרא\"ש בפירוש הירושלמי ברכות פ\"ו ה\"א מאן דנסיב תורמסא כו', עיין שם סימן ר\"ו ס\"ו:" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "שמפני חשיבותם כו'. רש\"י דף ל\"ט (גבי בפה\"א נגד שהכל נהיה בדברו וה\"ה לבפה\"ע נגד בפה\"א דלכ\"ע חשיבא טפי אלא דלא חשיבא כ\"כ כבפה\"א נגד שהכל נהיה בדברו כמ\"ש הרא\"ש ע\"ש ובגמ' דף (מ\"ה) [ל\"ה] גבי יין דכל דחשיב טפי פורטין אותו יותר והיינו טעמא דפת):", + "וכן חרובים כו'. (ובבדק הבית ר\"ל שלא לברך כלל וכמ\"ש בש\"ע דאל\"כ מנ\"ל לפלוגי בין ברכה לשביעית בחרובים יותר מבבוסר):", + "בד\"א שמברכין כו'. ומ\"ש הש\"ך שדוחק לחלק כך היינו לענין רבעי דלא מהני ביה שינוי כמו בברכה. וגם אם היה תלוי בשינוי א\"כ פגים שלא נשרפו ולא נפלו ליתחייבו. אבל מ\"ש בשם הרמב\"ם גם בברכה זה אינו דא\"כ הל\"ל והן כלשונו בכל פירוש המלות וכ\"כ כאן גבי קור. ועוד דלא פליג על הגמ' ופוסקים דמדמו לשביעית מדלא הביאו ב\"י. אלא ודאי דנובלות ר\"ל שנופלים וכמ\"ש בפירוש המשנה ספ\"ק דערלה, וע\"ז פי' כאן שהן פגין, ולא תמרי דזיקא שנגמר בישולן כמ\"ש הש\"ך, ואז דרכן ליפול ע\"י הרוח ולא בעודן פגין, אלא יפלו ע\"י שנבלו לשון כמישה כפרש\"י בפרשת יתרו, ולפי שנופלין מחמת שנובלין נקרא הנופל נובל. שאם גם בושלי כמרי הוא ע\"י רוח היינו תמרי דזיקא וליפטרי ממעשר עי' גמ'. ומש\"כ הש\"ך לחלק בין ברכה לערלה זה אינו דגרעינים יוכיחו. ותי' הב' ג\"כ צ\"ע דהא קפרס לאו טפל הוא כדאיתא בגמ', וגם גרעינים לפמ\"ש הרא\"ש. ולפמ\"ש י\"ל שכוונתו שאין למדין אלא אם מה שנראה טפל הוא פרי אם לאו והוא שלא נשתנה אבל בנשתנה גם פרי עצמו לא דמי ברכה לערלה:", + "וראויים לאכילה כו'. (ומ\"ש אבן העוזר בשם הרמב\"ם פ\"ב דעוקצין זה אינו ע\"ש ברמב\"ם שלא הזכיר כלל שראויים לאכילה ובודאי לא פליג על התוס'):", + "לכתחלה כו'. עי' הרב רבינו יונה דטעמיה דבה\"ג ג\"כ משום ספיקא הוא ואף שהרי\"ף לא הזכיר חוץ לארץ והרמב\"ם פסק כר\"ע גם בא\"י לא קי\"ל הכי כמ\"ש ביו\"ד סי' רצ\"ד. אבל מ\"ש המ\"א צע\"ג ואשתמיטתי' מ\"ש הרא\"ש אבל גרעינים כו' ע\"ש. ואפ\"ה פטירי מרבעי דלאו פרי גמור הן כמו בוסר ופגין (עי' פ\"ב דעוקצין אם מטמאין) דחייבים בערלה ולא ברבעי דדמי למעשר שני דכתיב ביה פרי ופטר פגין ובוסר עד שיגיעו לזמן שמותר לקצצן בשביעית שכבר הם פרי גמור כדתנן ספ\"ד דשביעית משא\"כ בברכה דמשאסור לקצצן מברך בפה\"ע אע\"ג דלא פרי גמור הוא. וה\"ה לגרעינין הראויים לאכילה דהא אסירי בתרומה ומטמאין טומאת אוכלין אם כנסן לאוכלין כדתנן פי\"א דתרומות בתוספתא שהביא הר\"ש פ\"ג דעוקצין (ומנובלות דפטירי מרבעי להטור יו\"ד וברכתן שהנ\"ב אין ראיה דהא להרמב\"ם חייבים אפ\"ה ברכתם שהכל נהיה בדברו). והא דתנן בפ\"ב דעוקצין כל הגרעינין כו' ר\"ל אפי' שאינן ראוים.
ומשה\"נ לא קתני בהו ביעור בשביעית (פ\"ג) [פ\"ז]:" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "בכלל מקראי כו'. בלאו הכי נמי משמע, מדאיקרי קודש ואתיא במכל שכן מיו\"ט. וכן מוכח מפרש\"י על פסוק זכור וגו' שפירש כבית שמאי, מכלל דלכבדו במנה יפה הוא מדאורייתא, משום דקודש הוא לקדשו במאכל כו'. משא\"כ להרמב\"ם ז\"ל שאין מצוה אלא שלא להתענות בו, כמבואר בב\"י סי' תי\"ח, ונפקא ליה מדכתיב אכלוהו היום כי שבת היום לה' מכלל דבשבת אסור להתענות. ולא חשיב לה בתרי\"ג, משום דנפקא מכלל מצות אכילת המן שאינה נוהגת לדורות. וביו\"ט שנאמר מקרא קודש יהיה וגו' ודרשו בספרי לקדשו כו', ס\"ל דאסמכתא בעלמא היא, שהרי במנין המצות מנה שש מצות לשבות ממלאכה בששת ימים טובים מדכתיב מקרא קודש בכל חד וחד ע\"ש, וזהו כמ\"ש הב\"י סי' תפ\"ז, ולא מנה לקדשו במאכל כו'. וגם בשבת אי הוה סבירא ליה דהא דאסור להתענות הוא מדרשת הספרא לקדשו כו', א\"כ גם לכבדו בכסות נפקא מלקדשו, ומנא לן לחלק ביניהם מסברא, ובהדיא מבואר ברמב\"ם דלכבדו בכסות הוא מדרבנן:", + "העונג והשמחה כו'. ר\"ל עונג שיש בו שמחה, כגון בשר ויין, שאין שמחה אלא בבשר ויין, כמבואר ברמב\"ם סוף פ\"ו מהלכות יו\"ט. אבל העונג בשאר דברים משמע שם דאינו אלא מדברי סופרים, כמו בשבת, ועיין במ\"א סי' תקכ\"ט ס\"ק ג' ודו\"ק:", + "בערב שבת הבא כו'. זה פשוט. ונלמד מדתנן שבת נותנין ג' סעודות ודג וירק, כמבואר ביו\"ד סי' ר\"ן, מהטעם המבואר בתוס'. ואם כך הוא בעני העובר ממקום למקום כ\"ש בעניי העיר, דעניי עירך קודמין לעניי עיר אחרת. ומ\"ש ביו\"ד סי' רנ\"ו דנותנים לכל אחד מזון ז' ימים, אפשר שהם ט\"ו סעודות עם דג וירק לשבת. ואף אם הם מזון י\"ד סעודות, כמו מזון ז' ימים דסמיך ליה, יש לומר דהטור ושו\"ע נמשכו בזה אחר לשון הרמב\"ם, שהעתיקו לשונו שם, והרמב\"ם לא ס\"ל כסברת התוס' הנ\"ל, כמ\"ש (הבהיר) [הבית הלל] סי' רנ\"ה ע\"ש. אבל הט\"ז שם סוף סי' רנ\"ג העתיק סברת התוס' לפסק הלכה, וכאן כתב דכשאין נותנים לו מהצדקה רק שתי סעודות לא יטול סעודה שלישית, ולכן היה הטור פטור מסעודה ג' לפי שהיה מוטל הכל על הצדקה וצ\"ע.
והנה דברי הטור יש ליישב אף לפי סברת התוס', דספיקו של הטור היה אם נאמר דהמעט שיש לו משלו כמי שאינו, כיון שאינו מספיק לו, ומה שאחרים נתנו לו לא הספיק אלא לעשות שבת כחול, דהיינו בג' סעודות ודבר מועט, שזה נקרא גם כן חול כמבואר בהדיא בפסחים דף קי\"ג אף על פי שאמר רבי עקיבא כו' אבל עושה הוא כו'. שבודאי עיקרא דמילתא דרבי עקיבא לא נאמר במי שיש לו י\"ד סעודות שלא יטול מהקופה, שהרי איסור גמור הוא זה, ומאי ואל תצטרך, שמשמע שאם היה רוצה היה נוטל (ועוד דלמה הזהירו על דבר מועט לצמצם לזה משאר הימים כמ\"ש הט\"ז ולא הזהירו על סעודה שבמוצאי שבת שיאכלנה בשבת לשיטת התוס' ודו\"ק). וכן מוכח בהדיא ברמב\"ם שכתב ואינו חייב להצר עצמו כו' עשה שבתך כו', משמע דעצה טובה היא ומדת חסידות היא זו, ולא הזכיר שם י\"ד סעודות אלא מיירי שיש לו יותר וחייב בג' סעודות, אלא שאין צריך לבקש מתנות מאחרים שלא מהקופה להרבות במאכלים הרבה יותר מבחול אלא די בדבר מועט כמ\"ש אף על פי שאמר ר\"ע כו', וזה ברור לפי דעת הרמב\"ם. וכן דעת הטור כיון שהיה מתפרנס מאחרים ולא היה פרנסתם מספקת לו להרבות במאכלים הרבה יותר מבחול אם כן די בדבר מועט, דמן הסתם היה בענין שאם היה מרבה בהוצאות שבת והיה חסר לו בחול היו האחרים ממלאין לו, שעליהם מוטל למלאות כל מחסורו, לכן היה ראוי ונכון לו לעשות שבתו כעין חול שלא להטיל שבתותיו על הבריות. ומהמעט שלו אפשר שפטור הוא לכבד ממנו שבת, כיון דאפילו מצדקה פטור הוא כל שאין לו שיעור המבואר ביו\"ד סי' רנ\"ג, ומותר לו לקבלה. דהטור בודאי לא היה מתפרנס מהקופה, שלא נהגו בה בדורות האחרונים כמ\"ש הסמ\"ק הובא בש\"ך ליו\"ד סי' רנ\"ג, אלא מנדבת יד אחרים שהיו מספיקים אותו. ואחר כך פשיט ליה מפירוש רש\"י שצריך לזרז עצמו לכבד יותר מדבר מועט (וכן מוכח בהדיא במ\"א סק\"א ודו\"ק), כמ\"ש הב\"י דמדתנא דבי אליהו שמעינן שאף שהשעה דחוקה לו ביותר צריך לעשות דבר מועט ומפירוש רש\"י בבן תימא שמעינן שצריך לזרז את עצמו ביותר מתנא דבי אליהו דהיינו יותר מדבר מועט אף על פי שהוא יותר מכדי יכולתו ע\"ש. וסיים הטור על כן כל אדם כו', ר\"ל כל אדם יזרז את עצמו יותר מכדי יכולתו, מי שפרנסתו מספקת לו לעשות דבר מועט יצמצם בשאר ימים לעשות יותר מכדי יכולתו ומי שאין פרנסתו מספקת אפילו לדבר מועט אלא לפת בלבד כמו בחול עכ\"פ יצמצם בשאר ימים כדי לעשות דבר מועט. ולכן לא הזכיר השו\"ע כלל ההיא דדבר מועט אלא סתם וכתב דיצמצם בשאר ימים. אבל הלבוש והט\"ז לא כתבו כן (לכן סתמתי בפנים):", + "נכון לתקן כו'. הנה בנו של הבית הלל כתב בהג\"ה דדוקא עד שליש דהידור מצוה עד שליש, וסיים דדגים הוא חיוב גמור מדאורייתא ע\"ש, והוא תמוה מאוד, שהרמב\"ם והשו\"ע השמיטו חיוב דאורייתא, ועוד מי כתיבי דגים באורייתא, וגם מדרבנן אין טעם בדרך הנגלה שיתקנו דוקא דגים, ומה שהזכירו דגים בגמרא בכמה מקומות היינו למצוה מן המובחר, ולכן מי שאין ידו משגת פטור. וכיון שכן הוא אין דמיונו עולה יפה מהידור מצוה עד שליש, דהתם אתרוג הראשון מחויב הוא לקנותו חיוב גמור, לכן צריך להוסיף שליש על חיוב זה משום הידור מצוה, אבל הכא עיקר חיוב הדגים הוא משום הידור מצות עונג, שהרי יכול לענג ג\"כ בדברים אחרים חשובים, ואף אם הדגים יותר חשובים מכל מקום נקרא זה הידור מצוה, ומנין לנו להוסיף עוד שליש על ההידור (לכן לא העתקתי דבריו):", + "ברבית של דבריהם. הנה ירושלמי זה הובא בתשובת מהרי\"ל סימן ל\"ז ללמוד ממנו להלוות צדקה ברבית, והוא הדין למעות יתומים עיין שם, ואנן קי\"ל ביו\"ד סימן ק\"ס דאין להלות צדקה ומעות יתומים אלא ברבית דרבנן. וע\"ש בב\"י דאף הרשב\"א לא עלה בדעתו להקל בצדקה אלא משום דאין לה בעלים מיוחדים. וע\"ש בט\"ז סי' קע\"ב סק\"ג דאין להתיר ברבית קצוצה משום דבר מצוה, וכן הוא בש\"ך שם סק\"ח. ורמ\"א שם שהביא דעת המקילין להלות על מקומות בית הכנסת בלא נכייתא, היינו משום דס\"ל דבלא נכייתא היא אבק ריבית ע\"ש, ובסי' ק\"ס סעיף כ\"ב בהג\"ה כוונתו שהקהל סומכין על המתיר אפילו ברבית קצוצה, אבל אין לסמוך על זה כי אם לצורך גדול שהוא כפקוח נפש כמ\"ש הט\"ז שם.
וע\"ש בט\"ז ס\"ק כ\"א דלפקוח נפש מיירי שהמלוה הוא רשע, ומשמע דהוא הדין לדבר מצוה. ומה שמתירין להלוות על מקומות בית הכנסת היינו שהרבית היא המצוה (ואעפ\"כ לא העתקתי כן כאן, לפי שיש לומר דהני מילי ברבית קצוצה, אבל באבק רבית אפשר דלא גזרו כלל לדבר מצוה אף על המלוה):" + ], + [ + "אם שכרו לימים כו'. אף שבשו\"ע כאן י\"ל דצוהו לעשות בשבת, וכן משמע קצת מלשון הרמב\"ם הועתק בשו\"ע סי' רמ\"ד ס\"א, מכל מקום הרי פירש שם המ\"א סק\"ג כלומר ששכרו לימים (ור\"ל כמ\"ש בפנים כאן). וכך הוא בהדיא בריא\"ז סוף פ\"ק. וכן משמע בכל הפוסקים הובאו ב\"י סי' רמ\"ד שהביאו הירושלמי לחלק בין שכיר יום לקבלנות, ואי כשצוהו לעשות בשבת אף בקבלנות אסור כמבואר בסי' רנ\"ב. ועיין בב\"י שם שכתב ודומה כאילו כו' משמע בהדיא כמ\"ש. וכן מוכח בהדיא בספר התרומה סי' רכ\"ב ע\"ש. וכ\"מ בהדיא במרדכי הובא ב\"י סוף סי' רמ\"ד, דאף כשקובע לו לעשות בשבת יש חילוק בין שכיר יום לקבלנות. וכן פסק בש\"ע שם. וע\"כ הוא מהטעם שכתבתי בפנים.
ולפי זה הטעם אתי שפיר מ\"ש בסי' רמ\"ז ס\"ג, דכהאי גוונא מקרי קבלן משום דהתם קבל עליו כל המלאכה, שבודאי לא יחזור באמצע הדרך. והוא הדין במרחץ אם שכרו לשנה ומשלם לו בעד כל היסק והיסק ואינו מקפיד עמו מתי יסיק, בזה צדקו דברי בעל תוספת שבת. וכן אפילו אם אינו משלם לו בעד כל היסק אלא בעד כל יום רק שקיבל עליו כל מלאכות הצריכות, אינו דומה לשכיר יום שלא קיבל עליו לגמור המלאכה אלא לעמול כל היום בלבד, אבל זה שקיבל לגמור המלאכות הרי זה נקרא קבלן כמבואר בב\"י לגירסא דבקבלנות, ואף שמשלם לו בעד כל יום לא נפיק מתורת קבלן בהכי כמ\"ש בסי' רמ\"ז ס\"ג, ולהכי הוצרך הרא\"ש לפי גירסא זו לאסור כששכרו לימים משום שכר שבת ולא משום שכיר יום. וכן כשהתירו ספר התרומה והגהות מרדכי להניח לשכיר שנה שיעשה בשבת היינו שקיבל עליו לעשות כל המלאכות שיצטרך לו בתוך שנתו כמ\"ש הב\"י סי' רמ\"ד, אלא דמטעם אחר לא קיי\"ל הכי. אבל אם לא היה כקבלן לא היה מועיל מה שהוא שכיר לשבת בהבלעה, שהבלעה אינה מועלת אלא לשכר שבת בלבד כמו שיתבאר בסי' (רמ\"ה) [רמ\"ו].
ובהא אתי שפיר מ\"ש הב\"י סי' רמ\"ה על הגהות אשרי גבי מטבע כיון שאינו שוכרו אלא לשבת כו', ר\"ל שאם היה שוכרו לשבוע או לחודש היה אפשר לומר דס\"ל כספר התרומה וסיעתו, דזה נמי קבל עליו כל המלאכות והעסקים המצטרכים בבית המטבע בתוך משך זמן שכירותו.
והא דהצריך מהר\"ם גבי מכס שיתן לו מכל מאה, ולא די לו ששוכרו לכל המלאכות המצטרכות באותו יום, היינו לפי שהמלאכה הצריכה אין לה גמר והפסק כלל מצד עצמה, ואין לה גבול וסכום ידוע לומר כך וכך מכס תקבל, אלא גמר מלאכה הוא גמר היום, שכשיצא היום ששכרו לו פטור הוא מלהתעסק עוד, ואין חיובו אלא ביום ששכרו לו, וכיון שיום זה הוא שבת הרי שכרו לשבת ממש ואסור אפילו במקום הפסד מרובה. משא\"כ כששכרו לכל המלאכות הצריכות לחדש או לשנה, שגמר סכום המלאכות הוא גמר השנה וחדש, והרי הוא שכור לשנה ולחדש לעשות כל המלאכות המצטרכות בהם, והרי הוא דומה לקבלן. אבל כשאומר לו מכל מאה אתן לך כך וכך הרי הוא שכור לסכום המאות, אלא שקובע לו סכום המאות בשבת, וזה התירו משום פסידא ודו\"ק:", + "שקנסוהו כו'. הנה דעת הב\"י ורמ\"א להחמיר אף אם לא עבר אלא על מראית עין. ואף המ\"א שהעתיק דעת הב\"ח מודה בכאן שעשה איסור מעיקר הדין. ולא דמי למ\"ש בסי' רמ\"ד ס\"ג דאין איסור בדיעבד מעיקר הדין אף בשכיר יום כמשמעות הט\"ז, דיש לומר כמ\"ש המ\"א סי' שכ\"ה ס\"ק ל\"א דכיון דקצץ שרי מדינא, משא\"כ כאן דאין קציצה זו מועלת כיון שאף אם לא יעשה לא ינכה לו כלום מקציצתו כמ\"ש המ\"א. וכששכרו לימים ג\"כ אסור בדיעבד בלאו הכי משום שכר שבת כמ\"ש הב\"י לגירסא שניה ע\"ש:" + ], + [ + "ובכך הוא חפץ כו'. דלא כתוספת שבת סי' רמ\"ג דאוסר אם צריך אליו במוצאי שבת מיד משום דהישראל מרויח, דבהדיא מבואר בסי' רנ\"ב ס\"ד ובהג\"ה שם דכשצריך אליו מותר ללובשו בשבת ולא חיישינן להרוחה זו (ואין סברא כלל לומר דמיירי בעבר ונתן, שאין זה במשמע דבריהם כלל. ועוד דהוה ליה לאסור ללובשו כדי שלא ירויח ולא יעשה איסור למפרע, דכהאי גוונא מצינו בכמה מקומות. עיין במ\"ש לקמן גבי סיתות אבנים). וכן משמע בהדיא בט\"ז סי' ש\"ז סק\"ג ובמ\"א סי' רמ\"ז סוף ס\"ק ב שאסרו לומר לנכרי שצריך אליו שתגמר מלאכתו במוצאי שבת מיד בענין שיצטרך לעשות בשבת, משמע שאם אינו אומר כך להנכרי, אף שבאמת הוא צריך לה במוצאי שבת מיד אין בכך כלום, דאין זו נקראת הרוחה אלא הנאה בעלמא, ומותר ליהנות ממעשה שבת כשצריך לכך בשבת, או במוצאי שבת לאחר שהמתין בכדי שיעשה אף שבאמת עשה בשבת, או אפילו מיד במוצאי שבת אם אין ידוע לו בבירור שעשה בשבת. והרוחה שאסרו הראב\"ד והרא\"ש ומהרי\"א וב\"י סי' רמ\"ג ורמ\"ז, היינו הרוחת נכסיו שמתרווחין ומתרבין על ידי כך, דכיון שיש לישראל ריוח נכסים ממש ממלאכה זו אזי מחזי כעושה בשליחותו כמבואר ברא\"ש סוף פרק קמא דשבת, אבל בהנאה בעלמא לא מחזי כעושה בשליחותו כיון שלו עצמו יש ריוח נכסים ממש עביד אדעתיה. ומ\"ש המ\"א כאן סק\"א דאין קפידא כו', היינו לאפוקי אם היה מקפיד שתיעשה היום לפי שלא תוכל להעשות כלל למחר ויפסיד מלאכה זו לגמרי, שאז כיון שיש ריוח ממש מחזי כעושה בשליחותו אף דעביד אדעתא דנפשיה.
ומיהו צריך עיון בדברי המ\"א, שבסי' רמ\"ג סק\"ב כתב וליכא למימר דאדעתא דנפשיה קעביד כו', משמע בהדיא דהיכא דעביד אדעתא דנפשיה לא מתסיר משום ריוח הישראל, ואמאי אסר כאן בקבלנות דעביד אדעתא דנפשיה. ועוד קשה דכאן בס\"ק ט\"ז כתב טעם האיסור כששכרו לכל המלאכות משום דמשתרשא ליה, משמע לכאורה דאף אם מקרי קציצה אסור כמ\"ש בראש הסימן, ואילו בסוף סי' רמ\"ז כתב טעם המתירים (והיינו הגהות מרדכי בשם רא\"ם. ואף שבב\"י כתב דאפשר דדוקא בדליקה התיר, מכל מקום בספר התרומה סי' רכ\"ב מבואר בהדיא דהוא הדין לכל המלאכות ע\"ש. וכן משמע למדקדק היטב בהגהות מיימוניות פ\"ו ובהגהות מרדכי פרק קמא. עיין מ\"א סי' רנ\"ב סוף ס\"ק ט' ובסי' רע\"ו סק\"ד ודו\"ק) משום דזה מקרי קצץ, משמע דטעם האוסרים משום דלא מקרי קצץ אבל משום הרוחה לא מיתסר אי הוה מקרי קצץ, וכמ\"ש בסי' רמ\"ג. וצריך לומר דס\"ל למ\"א עיקר כמ\"ש בסי' רמ\"ג, ואתי שפיר מ\"ש בסוף סי' רמ\"ז. ומ\"ש כאן בס\"ק ט\"ו ט\"ז נמי אתי שפיר משום דכאן הרי קצץ, אלא משום שהוא שכיר שנה ולא היה מנכה לו כלום ונמצא שאין לו ריוח במלאכה, מכל מקום מקרי עביד אדעתא דנפשיה (כמ\"ש ספר התרומה והגהות מרדכי), אלא משום דכיון שלהישראל יש ריוח ולו אין ריוח מחזי כעושה בשביל ישראל ולא אדעתא דנפשיה כאלו לא קצץ כלל. וז\"ש המ\"א וליכא למימר דעביד אדעתא דנפשיה, ר\"ל שירויח בזה שלא יפסיד שכרו שהרי יצטרך לשלם לו, נמצא שאין לו ריוח בזה וא\"כ אסור משום ריוח הישראל, אבל אם גם לו היה ריוח לא מתחזי כלל כעושה בשביל ישראל. ואף שברא\"ש שם מבואר דאף בקבלנות לא התירו אלא כשאין שם ריוח, היינו לענין ליתן לכתחלה בערב שבת, דהא מוכח לה משכירות כלים שאסור להשכיר בערב שבת לפי שיטתו משום דמחזי כו', והיינו כשנותן לו בערב שבת דוקא דמחזי כאומר לו לעשות בשבת, אבל בד' וה' מותר ליתן לו, כ\"ש כשהנכרי מסיק המרחץ מאליו בכל שבתות השנה. זהו דעת המ\"א בסי' רמ\"ג. ומ\"ש כאן דאין קפידא כו', י\"ל דכוונתו שאם היה לו ריוח בזה היה אסור ליתן לו בערב שבת, דבבא זו כתבה הרמב\"ם במקום מתניתין דאין נותנים כו', כמ\"ש המגיד משנה ע\"ש. דאף שהרמב\"ם וב\"י חולקים על הרא\"ש גבי שכירות כלים, היינו משום שהשוכר עושה המלאכה לעצמו, ובשביל ריוח הישראל לא מחזי כשלוחו, משא\"כ בקבלנות שעושה לישראל אפשר דכולי עלמא מודו, וגם בלאו הכי הא קי\"ל כהרא\"ש.
ועוד יש לומר והוא עיקר דסבירא ליה דאף להרא\"ש גרע קבולת משכירות (וכן משמע ברא\"ש שלמד דמותר ליתן עורות לעבדן בד' וה' מהא דמותר לשלוח איגרות בד' וה' ולא משכירות כלים), דקבולת אם היה בה ריוח לישראל אף אם לא מחזי כעושה בשליחותו כגון שנתן לו בד' וה' מכל מקום מחזי כעושה בשבילו, כיון שבמה שהיא נעשית בשבת יש לו בזה ריוח נכסים, או ריוח מלאכה זו גופה אם היה בענין שאי אפשר לה להעשות בשבילו אלא בשבת כגון היוצא לדרך במוצאי שבת מיד ונותן כליו סמוך לחשכה. משא\"כ בשכירות כלים שמשכיר לו בין שיעשה בין שלא יעשה, כמ\"ש המ\"א סי' רמ\"ג לענין שדה, ואין לו ריוח מיום השבת אלא בשעה שמשכיר לו שמרבה לו דמים גם בעד השבת, לפיכך אין האיסור תלוי אלא בשעת השכירות ולכן מותר בד' וה', וגם אח\"כ אין צריך למחות כשעושה בשבת, שאח\"כ אין לו ריוח כלל ולא מחזי כשלוחו ולא כעושה בשבילו. משא\"כ בקבולת שבשעת עשיית המלאכה בשבת יש לו ריוח ממנה, ומחמת ריוח זה הוא חפץ ורוצה ומקפיד שתיעשה בשבת, והנכרי אין לו ריוח וקפידא בזה אלא שעושה לפי תומו להשלים פעולתו, שאילו התנה עמו הישראל שלא יעשה עד לאחר השבת לא היה לו שום מניעת ריוח בשביל זה, הלכך כיון שכל ריוח עשיית השבת הוא לישראל ולא לנכרי מחזי כעושה בשבילו וצריך למחות בידו, אע\"פ שעיקר המלאכה עכו\"ם אדעתא דנפשיה קעביד. אבל אם גם עשיית השבת היא אדעתא דנפשיה, כגון גבי מרחץ אילו היה מנכה לו משכרו לא מחזי כלל כעושה בשבת בשביל ישראל כי אם בשבילו. והוא הדין גבי עושי מלח וברזל וזכוכית דלקמן, והוא הדין גבי אריסות שדה שבסי' רמ\"ג ס\"א בהג\"ה. ובזה נסתלקה קושיית שו\"ת תודת שלמים על הראב\"ד וסייעתו ע\"ש. וכן משמע בהדיא בסי' רע\"ו שהעתיקו שם ב\"י ורמ\"א ומ\"א דברי התוס' וספר התרומה וסיעתם דגבי נר אסור אפילו קצץ, ועיקר הרבותא בע\"כ היא בענין דגבי איגרת שרי בכה\"ג דלא משתרשא ליה לישראל, וגבי נר אסור משום שגופו נהנה כו'. ולכן גבי שכירות פירש המ\"א שם שנותן לו בכל יום כך וכך, ור\"ל בעד הדלקת נרות, דאף שיש לישראל ריוח ממלאכה זו גופה שבליל שבת צריך הוא לנר, מכל מקום לנכרי יש ג\"כ ריוח ידוע, שאם לא ידליק בליל זה לא ישלם לו בעד ליל זה והילכך עביד אדעתא דנפשיה (ואין לאסור משום שהוא שכיר יום, כיון שקבל עליו כל המלאכה דינו כקבלן כמ\"ש בסי' רמ\"ג. וגבי קבלנות נמי אפשר דמיירי כשמשלם לו בעד כל הדלקה והדלקה. או אפשר דעיקר הרבותא היא משום שכירות, דהתם טעמא הוא משום שגופו נהנה, וקושטא דמילתא נקט דאף בקבלנות אסור אף אי הוה משכחת ביה גוונא דהתירא גבי איגרת). ומהאי טעמא נמי שרי כשאין לישראל מעשיית השבת אלא הנאה בעלמא, שצריך אליו במוצאי שבת מיד, או בשבת להאומרים דאין צריך כדי שיעשו, לפי שעכו\"ם אדעתא דנפשיה קעביד, שגם לו יש הנאה מקדימת השלמת הפעולה בכל מה דאפשר ולא מחזי כעושה בשביל ישראל.
(ועוד יש לומר בענין אחר קצת, דאפשר דהא דאסר הראב\"ד כשמרויח אף שעושה לטובת עצמו, היינו משום דכיון דמעיקר הדין אסור שיהיה לישראל הרוחה ממלאכת הנכרים בשבת גזרה שמא יאמר לו לעשות, הילכך כשהנכרי עושה מאליו מחוייב הישראל להשתדל שלא יעשה ולא יהיה לו הרוחה, דהיינו דכשהגוי עושה לטובתו חייב הוא למלאות טובתו של הנכרי בענין ששוב לא יעשה בשבילו. למשל ישראל ששכר לו נכרי לשנה שהוא עושה אדעתא דנפשיה לקבל שכרו שקצץ לו הישראל, כמ\"ש ספר התרומה והגהות מרדכי, מחוייב הישראל למחול לו שלא יעשה ולא ינכה לו כלום משכרו כדמשמע במ\"א ריש סי' רמ\"ג, לפי שבמחילה זו אין בה חסרון כיס כיון שכבר קצץ לו שכר לזה מתחלת השנה בין שיהיה לו מה לעשות בין שלא יהיה [*הגה\"ה מהרב עצמו: זה אינו מדוקדק, דא\"כ בשוכר לכתוב תמיד לישתרי. אלא דהתם היינו טעמא דאסור כדי שישכרנו לבד משבתות, דלא מהני הבלעה אלא בשכר שבת, והיינו טעמא משום דשליח בשכר מקרי שליח בישראל. עד כאן הגה\"ה]., ואין בה אלא מניעת ריוח אותה מלאכה ואסור להרויח ממלאכת גוי בשבת, אבל אינו מחויב להפסיד מכיסו למלאות טובתו של הגוי כדי שלא ירויח לו במלאכת עצמו בשבת, למשל גוי העושה מלח בקבולת דהיינו שמשלם לו כך וכך בעד כך וכך מלח, אף שהישראל מרויח בזה כמ\"ש לקמן, מכל מקום כיון שאינו מחויב להפסיד מכיסו לשלם להם אף אם לא יעשו א\"כ מותר להניחו שיעשה בשביל טובתו, ואף שיגיע לו ריוח מזה אין בכך כלום כיון שהגוי מתכוין לטובתו והוא אין בידו למלאות לו טובתו במניעת הריוח בלבד, שבמניעת הריוח מחויב הוא שאסור להרויח בשבת ממעשה נכרי, ואף שהוא עושה לטובתו מכל מקום על ידי מניעת הריוח שחייב בה מן הדין לא יעשה הגוי לטובתו, אבל אם אף על ידי מניעת הריוח יעשה הגוי לטובתו אין צריך למחות בידו ומותר לו להרויח ממה שהגוי עושה לטובתו. ולכן באריסות שדה שאף אם לא יטול הישראל חלקו בפירות יעשה הגוי בשביל חלק שלו לפיכך אין צריך למחות ולא להמנע מהריוח, אבל נכרי המושכר לשנה לכתוב אם הוא בענין דמלאכה זו משתרשא ליה, שאפשר לגוי להפטר ממנה לגמרי אם לא יעשה בשבת לפי שאחר השבת יצטרך עוד לכתוב ולא יוכל לעשות שניהם כאחד, חייב הישראל להמנע מחשש ריוח ולמחול לו מלאכה זו היום, ואף שהגוי עושה לטובתו שלא יצטרך לעשות למחר שאינו יודע שלמחר יהיה עוד, מכל מקום בין היום בין למחר אינו עושה אלא בשביל השכר שקצץ לו, וחייב הישראל למחול שלא יעשה ושלא ינכה לו משכרו כלום, כיון שכבר קצץ לו השכר אף אם לא יצטרך לעשות כלל אם כן אין במחילה זו הפסד מכיסו אלא מניעת הריוח של אותה מלאכה אם לא יוכל לעשותה למחר, ודבר זה מחוייב הוא כמו שנתבאר):", + "אף שמקצת כו'. הנה לפי הטעם שכתב המ\"א אם הוא בפרהסיא אסור אף אם מקצת יודעים (אבל אם עושה בצנעא אף שאירע שנתפרסם לרבים לא גזרו כמ\"ש הב\"י סי' רנ\"ב), ועל זה כתב וכן משמע בס\"ד, ר\"ל דשם מבואר דכשעושה במקום פרהסיא כגון ספינה שבונים על שפת הנהר כמ\"ש המ\"א שם צריך למחות בידו. ולפי זה מבואר דעת המ\"א בסי' זה דבספינה וכיוצא בה אסור אף במקצת יודעים. ומ\"ש השו\"ע בסי' רנ\"ב ס\"ג שהמלאכה מפורסמת שהיא של ישראל, אבל אם אינה מפורסמת רק שקצת יודעים משמע משם שמותר אע\"פ שהיא במקום מפורסם, היינו משום דהתם לא מיירי דומיא דספינה אלא מיירי בדבר שאין שם הישראל נקרא עליו רק שיצא הקול שעשאו לצורך ישראל, דאין איסור כלל מדינא כמ\"ש המ\"א שם, אלא שטוב להחמיר לחוש לרנון לשעה כמבואר בתשובת הרשב\"א שהביא הב\"י שם, ואליה רמז המ\"א שם במ\"ש כמ\"ש בסי' תרס\"ד. ואף שהרשב\"א מיירי לענין דיעבד, מכל מקום הוא הדין והוא הטעם לענין למחות בידו, שטוב לחוש לרנון הבריות כיון שנעשה בפני רבים, אבל היכא שאין מפורסם לרבים רק שקצת יודעים אין להחמיר כלל אם אין שם הישראל נקרא עליו. אבל בדבר ששם הישראל נקרא עליו אף בקצת יודעים אסור.
זהו דעת המ\"א בסימן זה (ועיין במ\"ש לקמן מהו דבר ששם הישראל נקרא עליו לדעת המ\"א), דאכתי לא אסיק אדעתיה לחלוק על הש\"ע בסי' רנ\"ב ס\"ג, שכתב שם טוב להחמיר כו', משום דס\"ל להש\"ע דשם מיירי בדבר שאין שם הישראל נקרא עליו, וכן הוא דעת המ\"א בסי' זה. אבל שם סוף ס\"ק י' חלק על הש\"ע שם, וכתב דהאמת יורה דרכו דשם מיירי ג\"כ דומיא דסי' רמ\"ד ס\"ד, ר\"ל דומיא דספינה דהיינו דבר ששם הישראל נקרא עליו, ומדינא אסור, ולכן צ\"ע על השו\"ע כו'. ע\"ש שזהו כוונת המ\"א בלי ספק. וכן הבין דבריו בשו\"ת תודת שלמים ח\"ב סי' [ג]. ולפי זה מבואר דאף בדבר ששם הישראל נקרא עליו אין לאסור כשקצת יודעים אלא כשמפורסם לרבים, דהא בסי' רנ\"ב ס\"ג מיירי בכה\"ג, ואפילו הכי התנה אם המלאכה מפורסמת כו' ועושה במקום מפורסם כו'. וכן פסק בשו\"ת תודת שלמים הנ\"ל (אלא שהוסיף עוד להקל ולא קי\"ל הכי כמ\"ש לקמן) (וע\"כ צריך לומר הטעם כמ\"ש בפנים):", + "בספינה וכיוצא כו'. הטעם הוא דבעינן דומיא דמרחץ דלא מיתסר משום מראית העין אלא מפני ששם הישראל נקרא עליו. ועוד דבירושלמי לא אסר אלא מחובר, וכל מחובר נקרא שם הישראל עליו לפי שהוא בקרקע הישראל. והוא הדין לכל תלוש הנעשה ברשות ישראל אומרים עליו דבר זה של פלוני כיון שנעשה ברשותו, אבל תלוש שאינו ברשות הישראל אינו דומה למחובר, אלא אם כן מפורסם שהוא של פלוני, ולא שנעשה בשביל פלוני. ועיין בשו\"ת תודת שלמים סי' הנ\"ל שהאריך בראיות להוכיח כדברי המ\"א, אלא שהבין שאין נקרא דבר ששם ישראל נקרא עליו רק ספינה בלבד שאי אפשר לה להעשות אלא בפרהסיא, ומחמת כן הכל יודעים וקורין אותה ספינה של פלוני ע\"ש. אבל מדברי המ\"א שם סק\"ט מבואר דדוקא מנעלים שעושה בשביל ישראל לא נקרא עליהם שמו כיון שעדיין לא באו לרשותו, אבל בגדים לכובס נקרא שמו עליהם אלא שאין ידוע לרבים (וכן משמע בהדיא בתוס' ורא\"ש ור\"ן ושאר פוסקים שחילקו בין מחובר לתלוש דתלוש לא מיפרסמא מילתא ולדברי בעל שו\"ת תודת שלמים הנ\"ל אף אי מיפרסמא מילתא שרי כיון דלא משכח דבר תלוש ששם הישראל נקרא עליו לבד מספינה אלא ודאי דזה אינו).
ולפי זה החלוקים הניכרים שהם של ישראל נקרא שם ישראל עליהם. ומ\"ש המ\"א שם סק\"י ודוקא כו', קאי על הש\"ע שכתב טוב כו'. ומה שהתיר שם הב\"י בשם רבינו ירוחם בכלים לכובס אף במקום מפורסם, היינו משום דאין ידוע שהוא של ישראל ולא נקרא שם ישראל עליו, אבל אם ידוע שהוא של ישראל הרי נקרא עליו שם ישראל ואסור אפילו אין מפורסם לרבים רק שקצת יודעים כמ\"ש לעיל. ואפשר שצריך שיהיה שם בעליו נקרא עליו ולא שם ישראל סתם, דומיא דסי' שכ\"ה סי\"ד, ע\"ש במ\"א ס\"ק ל\"א ודו\"ק, ובהכי אתי שפיר טפי מ\"ש המ\"א ודוקא כו' אחר שכתב דין החלוקים, וצ\"ע:", + "לפסול האבנים וכו'. כן דעת התוס' והרא\"ש וסמ\"ג והגהות מיימוניות וטור ושו\"ע, ודעתם לאסור אף כשאינו מפורסם שהוא של ישראל כמ\"ש לקמן, והכלבו יחיד הוא כנגדם, ולא הביאו רמ\"א אלא לסמוך עליו בדיעבד במקום הפסד מרובה ובשעת הדחק, דכהאי גוונא סמכינן איחיד במקום רבים בדרבנן. וכיון דאנן קי\"ל כמ\"ש הב\"ח והט\"ז ומ\"א דבדיעבד סמכינן על ר\"ת, אין לנו נ\"מ כלל מזה (הילכך לא העתקתיו). ובפרט שמהלבוש משמע שאף רמ\"א לא התיר אלא בדיעבד. ואף שבדרכי משה משמע קצת דהכלבו לא פליג כלל על הרא\"ש וסיעתו, מכל מקום בהגהותיו חזר בו וכתב בלשון יש אומרים, שברוב הפעמים אין דרכו לכתוב יש אומרים כשאפשר לעמוס בשו\"ע דלא פליגי אף דבאמת פליגי אהדדי כמ\"ש האחרונים בכמה מקומות. אלא ודאי דכאן אי אפשר לומר שטעם האיסור משום פרסום, שהרי כתב הב\"י סי' רנ\"ב דבביתו של נכרי מותר אף שמפורסם. ועוד שהרי הרא\"ש והטור והש\"ע אסרו אף בדיעבד לשקעם בבנין (וחילוק התוספת שבת אין לו שחר דהרי יפסיד האבנים לגמרי ולפעמים הוא הפסד מרובה), ואם נבנה בית באיסור אין איסור מדינא אלא שנכון להחמיר כו' (ואין לומר משום דהבית אין כולו איסור אלא מקצתו שנבנה בשבת, דלא משמע הכי מדברי הפוסקים, ובט\"ז כתב הטעם משום דלא אשכחן בגמרא איסור דיעבד עיין שם אם כן הוא הדין לאבנים, ובהדיא מבואר הטעם במ\"א משום דקצץ ע\"ש). וע\"כ צריך לומר דהכא עיקר האיסור משום שאח\"כ כשישקעם בבנין יתפרסם למפרע שהן של ישראל. וכה\"ג מצינו חשד למפרע גבי שכירות שדה כמ\"ש הר\"ן ומגיד משנה עיין במ\"א סק\"ה. לכן לא ישקעם ולא יתפרסם שהן של ישראל, שעכשיו עדיין אין הדבר מפורסם שהן של ישראל שהוא עושה רחוק מהחומה או בביתו, שהרי אף מלאכת מחובר ממש אינו מפורסם שהוא של ישראל אלא מפני שהוא בקרקע הישראל כמו שכתבו התוס' והר\"ן בסוף פ\"ק דשבת ע\"ש:", + "ויש שלמדו כו'. אף שבמ\"א כתב הטעם משום דברבים ליכא חשדא, מכל מקום הרי הרי\"ף והרמב\"ם והרמ\"ה חולקין על זה, כמבואר ביו\"ד סימן קמ\"א. ועוד עבודה זרה חמירא, כמו שהאריך בזה בשו\"ת תודת שלמים הנ\"ל ובס' הלכה ברורה וכן עיקר:", + "מי ששכר לו כו'. הש\"ע הביא סברת הרמב\"ם בסתם וסברת הראב\"ד בלשון יש מי שאומר, מכלל דס\"ל דהעיקר כהרמב\"ם, ובפרט להקל בדברי סופרים (ובפרט שדעת ספר התרומה וסיעתו להקל במשתרשא ליה), וכן פסק רמ\"א בדרכי משה בשם הטור וכן פסק בתשובת תודת שלמים הנ\"ל:", + "שבמקום הפסד גדול כו'. משמעות לשון רמ\"א דבמקום פסידא לא גזרו כלל על מראית העין, ולא משום חשש שמא יעשה איסור גדול מזה דאדם בהול כמ\"ש הט\"ז, דע\"כ לא הוצרך מהר\"מ לזה אלא משום כשקובע לו בשבת, ואף שאינו אומר לו לכתוב מכל מקום הרי דעת הגמ\"ר לאסור שבות דשבות אף במקום הפסד, אבל איסור מראית העין פשיטא ליה דלא גזרו במקום הפסד בלא טעמא דאדם בהול (הלכך לא העתקתיו):", + "חשש הפסד מרובה כו'. לפי שהיד אהרן חולק על זה, לכך אין להקל אלא בהפסד מרובה, אף שהעיקר כהט\"ז. עיין במ\"א סי' ש\"ז סקי\"ג דאין איסור אלא כשמוכחא מילתא שמכין את עצמו לדבר האסור בשבת ואפילו הכי לשמור מותר. אלא שצ\"ע לפי זה למה אסר כאן מהר\"מ, הא כאן לא מוכחא מילתא דאפשר שיושב רק לשמור בלבד:", + "מקפיד עליהם כו'. עיין בשו\"ת פנים מאירות סי' ל\"ח שהאריך בזה, ותורף דבריו שיש שני טעמים לאיסור א' מפני שהרמב\"ם מודה לראב\"ד דהיכא דמשתרשא ליה אסור והכא משתרשא ליה, ב' דהרמב\"ם לא התיר אף לפי דעת הראב\"ד אלא כשאינו מקפיד על ביטולו והכא מקפיד על ביטולו משום דכשיגיע סוף שנתו יפחות לו השבתות, ורש\"ל התיר בכה\"ג שאינו מקפיד על ביטולם עכת\"ד.
והנה תשובת רש\"ל לא היתה לפניו רק מה שהעתיק המ\"א כמבואר שם בדבריו, ובודאי אילו ראה אותה לא כתב כן, דמבואר שם דעיקר שאלת השואל היתה אם נתיר מחמת פסידא דומיא דמכס, ואם לא היה מקפיד כלל על ביטולו לא דמי כלל למכס דשרי משום דאדם בהול כו', וכאן אינו בהול כלל שאינו מקפיד כלל, ואף רש\"ל לא דחה זה אלא מטעמים אחרים ע\"ש. אלא ודאי דלהקפדה לא חיישינן אלא כשהנכרי עושה רק מחמת קפידת הישראל, כגון בנדון דהרמב\"ם ששכרו לשנה, ואם לא היה הישראל מקפיד על ביטולו והיה משלם לו כל שכרו משלם אף אם היה מבטל בשבת ולא היה לו עליו תרעומות כלל ודאי שלא היה עושה בשבתות, רק מחמת שהישראל מקפיד על ביטולו הוא עושה גם בשבת, נמצא שהוא עושה אדעתא דישראל ולא אדעתא דנפשיה, אבל הכא שמשלם לו כך וכך בעד כך וכך מלח או כך וכך ברזל אדעתא דנפשיה קעביד להרבות בשכרו, שאם לא היה מקפיד עליו אפשר שג\"כ היה עושה כדי לקבל שכר הרבה. וכה\"ג ממש מחלק המ\"א ריש סי' רמ\"ג.
אלא שאם ידוע להישראל שלולא קפידתו היו נחים בשבת ולא היו חפצים לא בטורח ולא בצער אז צריך לומר להם שאינו מקפיד עליהם ויעשו כרצונם. ומן הסתם אפשר דאין לחוש לזה כי הוא מילתא דלא שכיחא שהרי לכך הושכרו, ולפיכך סתם רש\"ל ההיתר ולא הזכיר אמירה זו. ומכל מקום מאחר שהפנים מאירות מחמיר טוב לחוש לדבריו בדבר שאין בו הפסד כלל, שהרי אם באמת אין עושה רק מחמת קפידתו באמת צריך למחות בידו. ובאמירה זו די אף לבעל פנים מאירות, כיון שמסלק קפידתו ממנו והוא עושה אעפ\"כ לדעת עצמו הוא עושה להרבות שכרו. ולא דמי להא דהרמב\"ם מודה במקפיד על ביטולו דצריך למחות ולא די באמירה, משום דהתם אף כשמסלק קפידתו ממנו הוא עושה בשבת לטובת הישראל למהר מלאכתו, או כדי לעשות מלאכה אחרת למחר, דודאי אינו מתכוין כלל לטובת עצמו, דמה טובה תהא לו בזה שעושה מלאכה זו היום בשביל כך לא ישב בטל למחר, דהיום מחל לו הישראל ולמחר שמא יקפיד עליו, משא\"כ כאן כשהישראל מוחל לו מסתמא עושה לטובת עצמו להרבות שכרו. ומה שלא הזכיר הפנים מאירות אמירה זו היינו משום דאכתי אסור משום טעם הא' דמשתרשא ליה. ועיין ברש\"ל שזו היתה עיקר שאלתו של השואל אם יש לאסור משום שהישראל מרויח בעשייתו בשבת, ועל זה השיב לו דאין בכך כלום דכל קבולת דתלוש שרי דגוי אדעתא דנפשיה קעביד (ואפשר שדעתו כספר התרומה וסיעתו להקל לגמרי). וכן כתב הט\"ז בסי' רמ\"ג, על מ\"ש הב\"י שם דיש לדחות דברי מהר\"י אבוהב גבי שכיר שנה, שכוונתו היא דנכרי אדעתא דנפשיה עביד. ואף הט\"ז לא חלק שם אלא משום מראית העין ע\"ש היטיב. וכן דעת הב\"ח שם להקל. וגם המ\"א לא סתר זה אלא משום דאף אם לא יעשה בשבת לא ינכה לו משכרו, אבל הכא אף שהוא שכיר שנה מכל מקום שכרו משתלם לפי רבוי מלאכתו ואדעתא דנפשיה קעביד כמ\"ש לעיל (ע\"ש במ\"ש בשם התודת שלמים):", + "ובלבד שלא כו'. איסור זה מפורש בריש פ\"ב דמועד קטן סיוע הוה מסייע בתיבנא, ועיין ט\"ז סק\"ד דאיסור זה הוא מדינא. והיינו כשמוסר להם בשבת, אבל אם מסר להם מערב שבת ודאי דלא עדיף מעיקר הדבר שהמלאכה נעשה בו שאין שם איסור כשמוציא מרשות ישראל בשבת אלא מפני מראית העין כמבואר בהדיא ברמב\"ם פ\"ו. עיין מ\"א סי' רמ\"ו סק\"ו. ולא כמ\"ש בתוספת שבת סי' רנ\"ב בשם המ\"א שאסור משום דעביד אדעתא דישראל כשרואהו ושותק, והמ\"א לא נתכוין מעולם לזה (אלא כמ\"ש בפנים). עיין בהגהות מרדכי ותמצא כן בהדיא, והתוספת שבת לא עיי\"ש. ועיין במ\"ש בסי' רנ\"ב דאנן קיימא לן דקבולת אף שישראל רואה ושותק עביד אדעתא דנפשיה עיין שם:" + ], + [ + "אבל אם באו כו'. לכאורה יש בזה ג' שיטות.
דעת רש\"י וספר התרומה וסמ\"ג ורבינו ירוחם וטור דאפילו באו לחשבון שרי כשהתנו, אלא דאינהו מיירי בשדה, שהחשבון בשדה אינו סותר התנאי, שאף לפי התנאי יכולין לבא לחשבון לחלוק בשוה כיון שעבד הישראל יום שלם כנגד השבת. וגם רב שרירא והראב\"ד אפשר דמודים בזה, דעיקר הטעם הוא משום דאיגלאי מילתא למפרע דהערמה בעלמא הוה התנאי שהתנו שהשבת יהיה להנכרי בין רב בין מעט, וזה לא שייך בשדה. ובהא אתי שפיר דלא תיקשי ממ\"ש בטור יו\"ד למ\"ש כאן ודו\"ק.
והמגיד משנה והב\"י והט\"ז כאן וביו\"ד סי' רצ\"ד בשם הב\"ח, והש\"ך שם הוסיפו, דאף שהתנו שהשבת יהיה להנכרי הן רב הן מעט אפילו הכי שרי לבא לחשבון.
ודעת רב שרירא והראב\"ד (והט\"ז ביו\"ד) דאם באו לחשבון אחר שהתנו אסור, ומשמע מלשון רב שרירא דבסתמא מותר, וכן פסק בשו\"ע, וכן דעת מהרי\"א אלא שנסתפק בסתמא, וכן דעת הפרי חדש הל' פסח סי' ת\"ן (אלא שמשמע מדבריו שכן הוא גם דעת הש\"ך וזה אינו), וכן פסק בטור ושו\"ע יו\"ד סי' רצ\"ד דלא כש\"ך שנדחק מאד לישבם לפי שיטתו, ופשט דבריהם לא משמע הכי, והדבר ברור שהרב ב\"י בשו\"ע חזר בו ממ\"ש בב\"י כאן לדעת הרמב\"ם כדעת המגיד משנה, ולכן כתב כאן בשו\"ע ס\"ב אם נתרצה כו' דמשמע אם באו לחשבון אסור אפילו אחר שהתנו, ולכן דלג ביו\"ד שם תיבות אם התנו כזה שברמב\"ם:
ולענין הלכה אין לזוז ממשמעות פסק הש\"ע להחמיר בבאו לחשבון, כדעת רב שרירא והראב\"ד ומהרי\"א והטור יו\"ד, ואפשר דגם רש\"י וכל סיעתו מודים בזה דאינהו מיירי בשדה. ואף אם פליגי מכל מקום אין לזוז מפסק השו\"ע כיון שכן הוא ג\"כ דעת המ\"א והט\"ז ביו\"ד והפרי חדש וטור ושו\"ע ביו\"ד. אבל בשדה יש להקל, דאפשר דכולי עלמא מודו בהא לרש\"י וסיעתו. ואף אם פליגי מכל מקום יש לסמוך בזה על הכרעת הב\"י וט\"ז כאן והש\"ך להקל בדברי סופרים, כיון שלא נמצא בשו\"ע הפך מזה בשדה. דמ\"ש כאן בס\"ב פשיטא דלא קאי אשדה, דבשדה לא שייך אם נתרצה לחלוק בשוה דע\"כ צריך לחלוק בשוה, והמ\"א לא איירי בשדה כמבואר בלשונו ע\"ש (ובב\"ח ובש\"ך ובט\"ז ביו\"ד בשם הב\"ח וצ\"ע):", + "לא הזכיר כו'. הנה במ\"א סק\"א מבואר דלא שרי אלא בהבלעה. וכן כתב ב\"י בשם הריב\"ש דאין תקנה ליטול שכר כנגד השבת אלא אם כן יחלוק עמו שכר כל השבוע יחד כדי שיהיה בהבלעה, ולא מצא תקנה שיטול סתם שכר יום אחד לעצמו כנגד שכר השבת אלא שלא יאמר כן בפיו, כדמשמע לכאורה מלשון רבינו ירוחם שהעתיק במ\"א סק\"ג, אלא ודאי דזה אסור משום שכר שבת שלא בהבלעה (וכן משמע בהדיא בתוס' שלא עשה ר\"ת תקנה זו). דאין לומר דהתם מיירי אליבא דהרמב\"ם, דהא במ\"א סי' רמ\"ו סקי\"ג כתב בשם דרכי משה דלא סמכינן על הריב\"ש אלא בהפסד מרובה, דאז סמכינן על הרא\"ש דסתמא מותר ע\"ש בדרכי משה. ועיין ברבינו ירוחם דמיירי בשדה, ובשדה פירש בספר התרומה וב\"י ומ\"א דטול בשבת היינו בשעת הקציר כנגד עמלך בשבת כו', ולפי זה בסתמא אף לפי פירוש הרבינו ירוחם דהיינו שהנכרי מעצמו לקח כנגד השבת והניח לישראל כנגד החול אפילו הכי אין בו משום שכר שבת כלל, כמבואר להדיא מפרש\"י שפירש על אם באו לחשבון דגלי דעתיה דגוי שלוחו הוה ושכר שבת קא שקיל עכ\"ל, משמע דלא הוה שכר שבת אלא כשהגוי הוה שלוחו, והיינו כשגילה הישראל דעתו כשבא לחשבון, אבל בלאו הכי כיון דלא הוה שלוחו אין כאן שכר שבת כלל, שהרי אינו נוטל שכר בעד העבודה שעבד הגוי בחלקו בשבת, אלא בעד השכר שנטל הנכרי בעבור עבודתו, ואין זה שכר שבת כלל אלא אם כן הנכרי היה שלוחו, שאז נוטל הישראל השכר בעד עבודה שעבד הנכרי בשבילו. משא\"כ בשותפים במלאכה וסחורה ותנור ורחיים ומרחץ, שכשהנכרי נוטל כל השכר של יום השבת הרי זה כאילו השכיר לו הישראל חלקו ליום השבת והנכרי נותן לו שכר על זה מחלקו, כמ\"ש התוספות שהביא במ\"א סק\"ג (אבל בשדה לא שייך לומר שהנכרי נותן לו שכר בעד שהניחו לעבוד בחלקו), לפיכך אין היתר אלא בהבלעה כמ\"ש הריב\"ש. והיינו בעיא דסתמא לפי נדונים אלו דמלאכה וסחורה ודומיהם, ונלמדת מבעיא דשדה, דצד האיסור בשדה אינו משום שכר שבת לפירש\"י שפירש סתמא היינו שחולקים בשוה והיינו בהבלעה (אבל לפירוש רבינו ירוחם יש לומר שהאיסור הוא משום שכר שבת כמ\"ש לקמן), אלא האיסור בסתמא הוא כמ\"ש לקמן בפנים עיין שם:", + "נמצא שלמפרע וכו'. ממה שכתב המ\"א דבתנור שאין עושין בו מלאכה בעצמן מותר לחלוק סתם, ור\"ל אף לדעת הרמב\"ם דאוסר בסתם, מזה מוכח שטעמו של הרמב\"ם הוא משום דהוה כשלוחו. והא דאוסר הש\"ך ביו\"ד שם בסתמא גבי ערלה דלא מיתסר משום שליחות, היינו משום דגבי ערלה לא שייך היתר דהבלעה כמו בשכר שבת. ומ\"ש הש\"ך שהוא מבעיא דלא איפשטא, י\"ל דס\"ל כמ\"ש המ\"א בשם רבינו ירוחם דהבעיא היא כשלקח הנכרי בשביל שבת והניח כנגד זה לישראל, ומיירי בכהאי גוונא דאין כאן הבלעה שהנכרי מפרש להישראל שנותן לו שכר כנגד השבת, והבעיא היא אי אמרינן דדוקא בעינן דגלי דעתיה כשבאו לחשבון אבל בלאו הכי אין כאן שכר שבת, או דילמא אפילו לא גלי דעתיה מכל מקום כשנוטל שכר כנגד השבת נמצא שלמפרע כו' (כמ\"ש בפנים), ואיכא שכר שבת כיון שהנכרי היה כשלוחו, וממילא בערלה אסור לפי ב' צדדי האיבעיא, אפילו כשבאו לחלוק סתם בשוה, דהא בערלה לא שייך הבלעה, וז\"ש הש\"ך מוכח מבעיא ודו\"ק:", + "אסור לו ליטול כו'. אע\"פ שלא אמר לו בפירוש טול אתה בשבת, דאל\"כ למה לא עשה ר\"ת תקנה זו ועיין מ\"ש לעיל:
עיין בהגהות אשר\"י שכתב דלא מהני מה שהתנו שיהא התנור קנוי (משמע קנין גמור בגוף התנור) לנכרי בשבת אלא אם כן מקנה לו חלק בתנור שיהא שלו לעולם בשבת עכ\"ל. ומ\"ש לעולם אינו מלשון עולמית עד עולמי עד, דהא קי\"ל מתנה על מנת להחזיר שמה מתנה לכל מילי בר לענין חמץ, כמ\"ש הגהות מיימוניות פ\"ו מהל' שבת, עיין מ\"א סי' תמ\"ח. ועוד דבתוס' לא זכרו הכלל. ועוד דשדה שקבלוה מאחר אין קנין לנכרי בשבתות לעולם אלא עד כלות שנה, ומאי איכפת לן הכא כשלאחר זמן מה ישאר התנור כולו לישראל. אלא ודאי דמ\"ש לעולם ר\"ל בין שיסיק לישראל בחול בין שלא יסיק יהיה קנוי לו בשבת, וזה נקרא שמקנה לו חלק בתנור, לאפוקי כשאינו מקנה לו חלק בין שיסיק בין שלא יסיק אלא אם יסיק הוא קנוי לו. אף שבאמת הוא נקרא קנין כמשמעות לשון הגהות אשר\"י, מכל מקום כיון שהוא בתנאי שיסיק בחול הרי הוא נוטל שכר ומרויח במלאכת השבת, שאם לא היה מסיק בשבת לא היה מסיק לו בחול כמ\"ש המ\"א בסק\"ו, הרי זה דומה לשכירות לענין איסור שכר שבת, ואינו דומה לקנין גמור שאין בו משום שכר שבת כמ\"ש המ\"א סוף סי' רמ\"ד. ועל זה כתב המ\"א דבהבלעה מותר אם התנו, דהיינו שהקנה לו בתנאי כמשמעות לשון הגהות אשר\"י, אבל אם לא התנו דהיינו שלא הקנה לו אפילו בתנאי אלא השכיר לו ממש לשבת בעד היסק החול הרי זה כאילו מעמיד פועל בידים כמבואר בתוספות. לכן צוה ר\"ת לקבל החוב ויהיה התנור כולו של הנכרי ואחר כך ילונו ויתנה עמו שיטול בשבת, דהוה ליה כאומר שלא יהיה לי חלק בתנור בשבת, כמ\"ש הב\"י, ונמצא שכולו של הנכרי בשבת ואז לא מחזי כאילו מעמיד כו', דלא אמרינן הכי אלא כשעושה בתנור של ישראל אבל לא כשעושה בתנור שלו. ומ\"ש בשו\"ע דאין תיקון אלא למכור לאחר, ולא די במה שיקנה להנכרי בשבת, משום דהתם המלאכה מוטלת על שניהם. ומה שצוה לקבל החוב, ולא צוה להקנות לו באחד מדרכי הקנייה, לטובת הישראל, שכשמקבל ממנו וחוזר ומלוה לו יש לו שעבוד על כל פנים גם על החצי של הנכרי, מה שאין כן אם לא היה מלוה לו והיה מקנה לו החצי לא היה לו שום שעבוד עליו שכבר פרע חובו בגביית התנור.
ועוד יש לפרש שר\"ת עשה כן כדי שלא יהיה חלק להישראל מעולם בתנור בשבת, אבל אם היה מתחלה שלו, אף שמקנהו לו לימים שהשבת בתוכם ה\"ל כאילו מעמיד כו', כיון שאומר טול אתה שלשה ימים ואני אטול כנגד זה שלשה ימים הרי כאילו אומר לו שיעשה אף בשבת. ובאמירה פשיטא שיש איסור אם יש הנאה לישראל בעשיית המלאכה בשבת, דדמי לנותן בשר שיבשל לו בשבת כמו שיתבאר בסימן ש\"ז (ע\"ש במ\"א), כיון שנותן לו התנור שלו. מה שאין כן כשלא היה לו חלק בו מעולם אינו נותן לו כלום משלו, וה\"ל כאומר לו עשה בשלך שאין בזה משום איסור אמירה אף שיש בזה הנאה לישראל, לדעת המ\"א שפירש בסי' ש\"ז דאף כשנותן לו אין איסור אלא כשיש לו הנאה מזה, מכלל דכשאומר לו עשה בשלך שרי בכל גוונא. ואף אם אין כן דעת המ\"א, מכל מקום כשאינו נותן ומקנה לו כלום משלו לא מחזי כמעמיד פועל בידים. ומה שהתירו הרמב\"ם והשו\"ע להתנות גבי שותפין בסחורה, אף שנותן לו משלו. י\"ל דהתם מיירי בענין שכשהתנו מתחלה אין לישראל שום ריוח במעשה שבת, שאף אם לא יתעסק הגוי בשבת לא יפסיד חלקו בחול, ואין בזה איסור משום אמירה לדעת המ\"א בסי' ש\"ז, ואף לדעת הש\"ך ביו\"ד סי' רצ\"ז, י\"ל דכיון שאין לו ריוח לא מחזי כמעמיד פועל (וכהאי גוונא כתב הרא\"ש סוף פ\"ק דשבת, ויתבאר בריש סי' רמ\"ו לענין השכרת כלים. אלא דהתם אין הריוח אלא בשעת ההשכרה, שמשכיר לו ונותן לו רשות שאם ירצה שיעבוד אף בשבת, אבל אח\"כ לא איכפת ליה שאף אם לא יעשה בשבתות לא ינכה לו כלום, כמ\"ש המ\"א ריש סי' רמ\"ג, לכן אין איסור אלא כשמשכיר בערב שבת, אבל כאן שכשמגיע השבת והגוי מסיק יש ריוח לישראל שיסיק לו כנגדו בחול, לכך מחזי כעושה שליחותו שאמר לו טול אתה כו', עיין מ\"ש בסי' רמ\"ד), דההיא ברייתא ששנינו לא יאמר טול כו', וכן מה שהוסיפו הפוסקים בתנור ומרחץ כו', הכל מיירי בכהאי גוונא שאין לישראל ריוח במעשה שבת לאחר שאמר לו טול כו', ולהכי הוצרכו לטעם לפי שהמלאכה מוטלת על שניהם. ור\"ת שאסר אף כשאינה מוטלת על שניהם לדעת התוס', ולמד ממרחץ ששניהם שותפין בו. אף את\"ל דס\"ל דלעולם הוה כמעמיד אף שאין לישראל ריוח, דומיא דשותפין שירשו מרחץ שאין להם תקנה כלל, וגם אף שאין המלאכה מוטלת על שניהם כמעשה דתנור. מכל מקום אנן קי\"ל כהפוסקים המפרשים טעם האיסור משום דמוטלת על שניהם דוקא, מיהו עכ\"פ כשאין ריוח לישראל, אבל כשיש ריוח לא מצינו חולק על התוס' בזה.
ומיהו לפי זה אפשר דלא בעינן שלא יהיה לישראל חלק מעולם בשבת, דאף אם עשה כן ר\"ת לדעת התוס', היינו משום דס\"ל דאף כשאין ריוח אסור משום דה\"ל כמעמיד בידים, כמו שדקדקו התוס' לכתוב תיבת בידים, להורות דאף כשאין ריוח וגם לא ס\"ל הא דהמלאכה מוטלת כו' אפ\"ה אסור, ועל כרחך צריך לומר משום דהוה כמעמיד ממש בידים, הילכך אין מועיל מה שמקנה לו אח\"כ לשבתות אפילו בהבלעה, כיון דהוה ליה כאומר ממש לעשות בשבת ומקנה ונותן לו במה לעשות, שאסור לדעת התוספות וסיעתם שהביא הש\"ך שם, אף על פי שאין ריוח לישראל מזה. אבל לדידן דקי\"ל דכשאין ריוח לא מיתסר אלא משום שהמלאכה מוטלת כו', ולא ס\"ל דהוה כאומר ממש לעשות, אלא דכשיש ריוח מחזי כאומר כו' או מחזי כעושה בשבילו כמ\"ש בסי' רמ\"ד, א\"כ אפשר דלא אמרינן הכי אלא כשעושה בשל ישראל, שלא הקנה לו אלא השכירו לו לשבתות, אבל כשהקנה לו אפילו בתנאי לא מחזי כאומר לו ולא כעושה בשבילו כיון שעושה בשלו. ומ\"ש בספר התרומה שר\"ת צוה לקבל החוב כו', ס\"ל דהמעשה היה שגבה חצי תנור כמ\"ש הרא\"ש, וא\"כ המלאכה מוטלת על שניהם, לכן אין מועיל מה שמקנה אח\"כ, וכן משמע בהדיא מדבריו שם. ואף להמ\"א דלא ס\"ל כהתוס' שהביא הש\"ך שם, מ\"מ יותר נראה דס\"ל כפירוש הראשון דלעיל, דבהגהות אשר\"י מבואר דלא מהני התנו משום דלא הקנהו לו לעולם, וע\"כ לא מיירי בשעת קניית ישראל את התנור, שהרי לא נזכר שם כלל מענין קנייה זו, וגם לא שייך לשון יקנה לו חלק כו', ואפילו הכי כתב על זה המ\"א דלא מיתסר אלא משום שכר שבת ובהבלעה שרי. ועוד אי אפשר לומר כלל כשלא היה לישראל חלק מעולם הוא שאסר המ\"א בשם התוס' משום שכר שבת, הרי התוס' כתבו בפירוש כל התנור של ישראל הוה ליה כמשכיר כו' ע\"ש, אלא ודאי דלדעת המ\"א די במקנה אח\"כ (וכמ\"ש בפנים).
ועיין בתוספת שבת שפירש טעם התנאי שצוה ר\"ת הוא, שכשמחליף משכורתו מחזי כמעמיד פועל, אף שאין המלאכה מוטלת עליו משום דה\"ל כמחליף, אבל כשמתנה בתחלת השותפות ה\"ל כמשכיר בהבלעה ושרי, אף שאין לו כלום בגוף התנור ע\"ש. וצ\"ע דבהדיא כתב המ\"א סק\"ו דהוה ליה כמשכיר, ולא כתב דהוה ליה כמחליף. ועוד צ\"ע שכתב כיון דמתחלה היה נוטל חצי שכר כל יום ויום ואח\"כ החליף משכורתו כו', דבתוספות מבואר שאף בתחלה היה לאופה כך וכך ימים ולישראל כך וכך. ועוד דמשמע מלשונם שלא נטל עדיין אלא שהיה לו ליטול, ורשות ביד הישראל ליתן לו איזה ימים שירצה, ואין זה מחליף כלל. ואף כשנטל כבר במה זכה באותן הימים דוקא שהיה הישראל כמחליף בשביל כך, אם הישראל הניח לו מרצונו ליטול באותן הימים בשביל כך לא זכה בהן הנכרי לעולם, דכיון שלא התנה עם הישראל שיטול דוקא באותן הימים, אף שהחזיק בהן הוה ליה חזקה שאין עמה טענה. ועוד דמאי מועיל התנאי שמתנה בתחלת השותפות, כיון שאם לא היה מסיק בשבת לא היה מסיק לו בחול כמ\"ש המ\"א, א\"כ הוא מרויח בהיסק השבת. ובהדיא כתב המ\"א ריש סי' רמ\"ג טעם היתר השכירות הוא משום שמשכיר לו בין שיעשה בין שלא יעשה. ועוד דמלשון הגהות אשר\"י מבואר בהדיא דהחילוק בין התנו דבשותפות להתנו דהכא, דהתם מקנה לו לעולם והכא אינו מקנה לו לעולם חלק בתנור, משמע בהדיא דהכא ג\"כ מקנה לו חלק בתנור אלא שאינו לעולם. ואין לומר דלרבותא נקט הכא דאסור שלא בהבלעה, אבל בהבלעה אין צריך להקנות כלל דקיל משותפות, א\"כ מנ\"ל לר\"ת לאסור כלל בלא התנו, וכיון דהכא קיל משותפות דמיירי ביה בתוספתא דדמאי שממנה ראייתו. אלא ודאי דשקולין הן, או דר\"ת לא ס\"ל שהמלאכה מוטלת כו' לדעת התוס', וא\"כ התנו דהכא דומה ממש להתנו דשותפות לר\"ת. והכא קיי\"ל לענין גוף התנאי אבל לא לענין זמן התנאי, חדא דאפשר דאף ר\"ת מודה בהא דלא דמו להדדי משום דהתם המלאכה מוטלת על שניהם, ואפילו הכי לענין גוף התנאי דמו להדדי, דגם הכא כאילו מעמיד פועל כמו התם ממש, דהתם המלאכה מוטלת כו' אבל אין הישראל מרויח והכא הישראל מרויח אבל אין המלאכה כו', לכך מדמה להו ר\"ת להדדי לענין גוף התנאי. ואף שזה דוחק, מכל מקום ע\"כ צריך לומר כן לדעת המ\"א כמ\"ש.
ולענין פסק הלכה אין לנו להחמיר יותר, שאף אם דעת התוס' אליבא דר\"ת הוא כפירוש הב' דלעיל, מכל מקום אפשר דלדידן לא קיי\"ל הכי כמ\"ש, ובפרט שבספר התרומה וסמ\"ג ורא\"ש ורבינו ירוחם כתבו מעשה דר\"ת בשותפות, ועוד שאף לדעת התוספות וסיעתם שהביא הש\"ך אפשר דאין איסור אלא בשבת עצמו אבל קודם השבת אין איסור, ואף אם תמצי לומר דאסור אפשר דהיינו כשנותן לו רק כדי לעשות בשבת אבל כאן אם היה מסיק לו בחול בלא שיסיק בשבת היה נוח לו, ועוד דהתם אומר לו בפירוש לעשות אבל הכא אי הוה מיחשב כאומר בפירוש הוה אסור אף כשאין ריוח לישראל כגון שותפין בסחורה אף להתנות בתחלה כמ\"ש לעיל, וגם משום ריוח לחוד כיון דעביד אדעתא דנפשיה אין איסור כלל, עיין בסי' רמ\"ג ס\"א בהג\"ה ובמה שכתבתי בסי' רמ\"ד:" + ], + [ + "הנכרי דר כו'. באמת בלשון המ\"א יש לדחוק דלרבותא קאמר דאפילו הכי אסור, אבל בדעת הט\"ז צריך לומר כמ\"ש בפנים, דבהדיא מבואר בספר התרומה סי' [רכא] דבית שמאי סבירא להו דאף בהולכה ברשות הרבים חיישינן למראית העין, ובית הלל אליבא דר' יוסי בר' יהודה סבירא להו דלא חיישינן למראית העין אלא בשעת יציאה מבית ישראל. וכן משמע בהדיא ברמב\"ם ע\"ש. וע\"כ צריך לומר דהתם לא חיישינן שילך אחד אחריו משעה שיצא מבית ישראל מבעוד יום עד שיהיה חשכה, שהוא זמן מה, אבל הכא משכחת לה בלא שילך אחריו זמן מה כלל וכמ\"ש בפנים:", + "שהנכרי יוליכנו כו'. הנה המ\"א סוף סי' ש\"ה לא הסכים בזה עם ר\"מ אלשקר. אלא בתחלה העתיק דברי הגהות מרדכי דמה שהנכרי מוליכה ה\"ל כקורא לה כו', והיינו אפילו בשבת עצמה כמ\"ש בסי' ש\"ו ס\"[ב], וכמבואר בהגהות מרדכי וב\"י ודרכי משה, ואחר כך כתב ענין בפני עצמו שהלבוש מחמיר בי\"ב מיל למאן דאמר תחומין י\"ב מיל דאורייתא, אבל בהגהות מרדכי מתיר, ועל זה כתב המ\"א וכן משמע בר\"מ אלשקר דכתב כו', ור\"ל מדהתיר למקומות המחמירין לפי שהוא מנהג בטעות, ולא חייש למאן דאמר י\"ב [מיל] מדאורייתא, ואם כן אף ביום א' אסור אם אדם מצווה על תחום בהמתו בתחום דאורייתא כדעת הלבוש. ועיין בתשובות רלב\"ח סי' כ\"ח מבואר שם דלא אסר אלא להוציא חוץ לתחום על ידי נכרי דהיינו אמירה, אבל להשאילו והוא מוציא חוץ לתחום לעצמו אין שום איסור, ובסוף התשובה לא השיג על הגהות מרדכי, אלא על אותן הראיות דמוכח מהן דאף אמירה שרי עיין שם היטב. וכן משמע קצת ממ\"ש האחרונים בסוף סי' תקפ\"ו ובסי' תרנ\"ה והמ\"א בסי' תקט\"ו ס\"ק י\"ט להתיר לדבר מצוה לשלוח על ידי נכרי חוץ לתחום משום דהוה שבות דשבות, ומשמע מסתימת לשונם דמותר למסור לו, ולדעת הט\"ז ור\"מ אלשקר יש כאן שבות אחד דהיינו המסירה האסורה אף בלא אמירה.
אבל אמירה בלבדה בלא מסירה לדברי הכל אינה אסורה אלא כשאומר בפירוש להוציא חוץ לתחום, אבל בלאו הכי לא גרע מקורא לה והיא באה ע\"י קריאתו, וה\"נ היא יוצאה ע\"י אמירתו. דאין לומר דשייך הכא דיש שליחות לנכרי לחומרא כמ\"ש בהגהות מיימוניות פ\"ו והוה ליה כמוליכה בידים, דזה אינו, שהרי לא אמר לו להוליכה חוץ לתחום ומעצמו הוא מוליכה, ואף בישראל לא אמרינן בהא שלוחו כמותו.
ומיהו בנדון ר\"מ אלשקר יש לחוש לדבריו (לדידן דקי\"ל דאמירה אסורה, דלא כהגהות מרדכי, כדמוכח מסי' תקט\"ו ותקפ\"ו ותרנ\"ה), דכיון שאומר לו לרעותה וידוע שירענה חוץ לתחום, אע\"פ שדעתו שלא יהיה שלוחו אלא לרעות תוך התחום אבל מה שירעה חוץ לתחום עושה כן מעצמו, ואין דעת הישראל מסכמת שיהיה שלוחו לזה אלא שאינו רוצה למחות בידו, מכל מקום הוה ליה דברים שבלב ואינן דברים כיון שלא אמר לו בפירוש שירענה תוך התחום, דדמי ממש לאומר הבא לי מן החלון והביא לו, אע\"פ שלא היה בלבו מזה אלא מזה ה\"ל דברים שבלב בריש פ\"ו דמעילה. ואף דהתם היה שוגג והכא יודע שיש איסור חוץ לתחום, ואנן סהדי דהתירא ניחא ליה כו', אין זה מועיל כלום. עיין בתוס' דקידושין דף מ\"ט ע\"ב. ולא כתב כן הטור ושו\"ע סימן תמ\"ח אלא כשאינו אומר כלום בפיו, דבכה\"ג מיירי בהשואל, שמשם למד הטור דינו. אבל כאן בנידון דידן שהנכרי מוציאו חוץ לתחום לצורך עצמו פשיטא דלא הוה שלוחו כמ\"ש בהגהות מרדכי פ\"ד (ועיין במ\"ש בסי' רנ\"ב ורס\"ג ועיין סוף סי' ש\"ה), דאל\"כ למה לי טעמא דמראית העין. עיין ב\"י בשם ספר התרומה:", + "וטוב לחוש כו'. אף שרמ\"א בדרכי משה ובהגהות ביו\"ד סי' קנ\"א כתב יש להחמיר, אפשר שכוונתו ג\"כ שטוב להחמיר כלשון הגהת אשר\"י, אבל אין חיוב בדבר, כמו רוב יש להחמיר שבדברי האחרונים שהוא חיוב גמור דוק ותשכח. או אפשר משום חומרא דעבודה זרה החמיר טפי, אבל העיקר ודאי דשכירות לא קניא כלל כמ\"ש המ\"א מההיא דישראל ששכר כו'. ומ\"ש דהתוס' בעבודה זרה פירשו בשם ר\"י דמיירי כשמזונותיה על הכהן, מכל מקום הרי רש\"י שם והרא\"ש והרע\"ב פרק י\"א דתרומות והתוס' ביבמות דף ס\"ו ע\"ב כולם פירשו דמיירי אף כשמזונותיה על הישראל.
והא דלא פריך מרישא, י\"ל דהוה מצי למימר טעמא כדרב ספרא ביבמות שם מי קתני והן שלו הואיל וחייב באחריותן, בכחשא ופחתא, אע\"ג דאינן שלו אכלי בתרומה, והכא נמי ישראל ששכר מכהן דכחשא ופחתא על הכהן אכלה בתרומה אפילו אי שכירות קניא, אבל לענין שבת לא תלי באחריות אלא בהן שלו, דדוקא בתרומה קתני הואיל כו', ולא ילפינן מינה בעלמא לפי הס\"ד דהיינו אחריות גניבה ואבידה, דהא בפסחים דף ה' ע\"ב פריך בפשיטות הניחא למ\"ד גורם לממון כממון דמי ואנן קיי\"ל כמ\"ד דלאו כממון דמי, ושאני הכא דכתיב לא ימצא ע\"ש, והוא הדין למסקנא באחריות דכחשא ופחתא. וזהו טעמן של האוסרים בסעיף ד כשאין הנכרי יכול להוציאה, ונסתלקה מעליהם תמיהת בעל שו\"ת תודת שלמים ח\"ב סימן כ' ע\"ש, וגם נסתלקה בזה תמיהתו על הפנים מאירות סי' י' גבי ישראל ששכר מכהן, שאינו נגד הגמרא ודו\"ק.
מיהו אנן לא קיי\"ל הכי אלא כמ\"ש רמ\"א סוף סי' זה להקל אף כשכולה של ישראל, כתיקון תשובת ריצב\"א דס\"ל כהמתירין בסעיף ד, כמבואר בב\"י סי' רמ\"ה, ואחריו נמשך המ\"א בסוף סי' זה, ע\"ש מ\"ש שדעת רמ\"א להקל אף בסעיף ד (ועיין בתשובת תודת שלמים סי' הנ\"ל שתירץ קושית המשנה למלך ופנים מאירות על הב\"י). וטעם המתירין הוא משום דביבמות שם מסיק רבא דכיון דמחוסרא גוביינא אתי הקדש וחמץ ומפקיע מידי שיעבוד, ולפי זה לא ס\"ל כרב ספרא דמי קתני והן שלו כו' אלא הן כשלו אף לענין הקדש וחמץ, והוא הדין לענין שבת, דמאי שנא שבת מחמץ. דהא דחמץ מפקיע מידי שעבוד היינו אפילו כשאחריות החמץ הוא על מי שהחמץ משועבד לו, דלא מיתסר משום דכתיב לא ימצא לרבות כשאחריות על ישראל, אלא משום דמחוסרא גוביינא כדמפרש רבא בעצמו שם, ע\"ש ובפרש\"י שפירש בנכרי שהלוה כו' מוקים רבא כשהרהינו כו', ועיין היטב בסוגיא פרק כל שעה גבי הא דפריך תנן נכרי שהלוה כו' בשלמא לאביי כו', ע\"ש דבלא הרהינו אף שהאחריות על הנכרי אסור לרבא כשלא אמר לו מעכשיו, דבלאו הכי אף לאביי אסור משום האחריות דכתיב לא ימצא כמ\"ש התוספות ורא\"ש שם, ומ\"ש הרא\"ש במסקנא דבלא הרהינו אסור משום האחריות, היינו כשאמר לו מעכשיו ע\"ש היטב ודו\"ק. אלא דהתם החמץ לא היה של הנכרי מעולם, הילכך מקרי מחוסר גוביינא אצלו אף שאחריותו עליו מגניבה ואבדה, וכחשא ופחתא בלבד על הישראל, או אפילו כשהכל על הנכרי, משא\"כ בשום שהכניסה לחתן שהיה שלה אינו נקרא מחוסר גוביינא אלא אם כן גם אחריות כחשא ופחתא על בעלה, ובלאו הכי הוה ליה כפקדון ושאלה דהיכא דאיתיה ברשותא דמריה קאי גם לענין הקדש וחמץ ושחרור, אבל כשאחריות כחשא ופחתא עליו דמי כאילו שיעבד לה בעלה זה השום ולא היה שלה מעולם, ולהכי מקרי מחוסר גוביינא, דאי לא תימא הכי האיך שייך לומר רבא לטעמיה, דהתם מיירי בשעבוד בעלמא, אלא ודאי דהכא נמי דמי ממש לשעבוד דמיירי ביה רבא ואמר דהקדש וחמץ מפקיעין מידי שעבוד, ולא משום דכתיב לא ימצא כמו שיתבאר, אלא משום שהן שלו כיון דמחוסר גוביינא, והוא הדין הכא כשאחריות כחשא ופחתא עליו הן כשלו משום דמחוסר גוביינא אצלה. והוא הדין בנידון דידן כשאחריות כחשא ופחתא על הנכרי הן כשלו לענין שבת, משום דמחוסר גוביינא לישראל לפי המסקנא דרבא.
ולפי זה אין לנו לחלק בין תרומה לשאר דברים כגון הקדש חמץ ושחרור ושבת, דהא דתנן עבדי צאן ברזל יאכלו היינו משום דמחוסר גוביינא, ובהקדש חמץ ושיחרור נמי דינא הכי, ואם כן ישראל ששכר פרה מכהן דאכלה בתרומה ע\"כ צריך לומר דשכירות לא קניא, דאי קניא אף שאחריות כחשא ופחתא על הכהן מכל מקום היא מחוסרת גוביינא אצלו. דהא דמצרכינן שיהא עליו אחריות כחשא ופחתא לענין שום שיהא מחוסר גוביינא אצלה, אף שהוא משועבד לבעל יותר משכירות לשוכר, היינו משום דקיי\"ל דשכירות לא קניא, ולא אמרינן ליומא ממכר הוא כיון דהדרא בעינא, והוא הדין לקבלת צאן ברזל לא אמרינן ליומא ממכר הוא כיון דהדרא בעינא, אבל אי שכירות קניא דליומא ממכר מיקרי מחוסר גוביינא לכהן אף שאחריות כחשא ופחתא עליו. ודמי ממש לישראל שהלוה לנכרי על חמצו, דאסור לאביי אף שלא אמר לו מעכשיו, משום דקניא ליה למפרע, אף שאחריות על הנכרי אף מכחשא ופחתא, דאם אחריות כחשא ופחתא דהיינו יוקרא וזולא והפסד באונס על ישראל אסור בלאו הכי, דאחריות אלו עדיפי מאחריות דגניבה ואבדה, דהא ס\"ד דמקשה בע\"ז דלא פריך מרישא הוא משום דאחריות כחשא ופחתא על הכהן, אע\"ג דאחריות גניבה ואבדה על ישראל, אלא ודאי כיון דקני ליה לאביי לא משגחינן באחריות כלל, אף אם לא הרהינו אצלו דמחוסר גוביינא, וכ\"ש הכא דלא מחוסר גוביינא לישראל. ואף לרבא לא בעינן הרהינו אם אמר ליה מעכשיו דקני ליה למפרע. אלא משום דמסתמא סיפא דומיא דרישא, להכי מפרשי רש\"י והרא\"ש דאף כשהרהינו אצלו מיירי, ואפילו הכי צריך לומר מעכשיו לרבא. ועוד דעכ\"פ גבי אם הרהינו כתב הרא\"ש דמיירי שאין האחריות על הישראל, דאל\"כ אף כשאין המשכון שלו אסור ע\"ש, ובודאי לפי זה אף אחריות דכחשא ופחתא אינן עליו כמו שנתבאר, ואפילו הכי אסור משום דקניא ליה. והוא הדין לשכירות אי ליומא ממכר הוא, ומדאכלה בתרומה ודאי דשכירות לא קניא אפילו לחומרא. אבל מכל מקום המקשה לא יוכל להקשות מרישא, די\"ל כדרב ספרא דבאחריות דכחשא ופחתא אכלה אע\"פ שאינה שלו, כמו כהן ששם פרה מישראל. אבל לרבא י\"ל דשאני הכא דמחוסר גוביינא לישראל.
ובזה יתורץ קושית הרי\"ף על רבותיו ביבמות שם, שלא נתעלמה מהם סוגיא דשמעתא ודו\"ק. ומכל מקום הרי\"ף השיג, דליתא לדיוקא דדקו כו', ר\"ל שדקדקו כן ממתניתין וזה אינו לרב ספרא. ומדקדוק לשון הרי\"ף שם שכתב דמקשינן למ\"ד דכל היכי דמחויב באחריות אכלי בתרומה, משמע נמי דלא קי\"ל הכי אלא אם כן מחוסר נמי גוביינא לישראל וכמו שנתבאר. עיין בתוספת שם ד\"ה עבדי צאן ברזל כו' וברמב\"ם הלכות עבדים:", + "א\"כ מן הסתם כו'. עיין במה שכתבתי בסימן תמ\"[ה] בס\"ד.", + "וההקנאה שהן כו'. לחילוק זה נתכוין המ\"א בשם הצמח צדק, והוא מבואר שם בסוף ע\"ב דף מ\"א דעד כאן לא התיר הריצב\"א כו'. ואף שהדיוקים שם סתרי אהדדי תפס המ\"א דיוקא דרישא עיקר, כדמוכח מסוף דבריו שם דאף כשמקנה לכל משך זמן שכירות אם הוא תמיד כו', אלמא דיוקא דסיפא לאו דוקא א\"כ דיוקא דרישא עיקר. וכן משמע בש\"ע, דבסעיף ג' לא התיר אלא בדיעבד ובסעיף ד' וסעיף ה' הביא דעת המתירין אפילו לכתחלה ולא חשש למראית העין. ועוד דגבי הוראת ר\"י בי רב הצריך לכתוב בערכאות משום מראית העין משום דלא הקנה לו אלא לשבת כמ\"ש בב\"י אחריות שבת כו', משא\"כ בהיתר הסמ\"ג וריצב\"א לא הצריך לכתוב בערכאות משום שלא הקנה לשבת בלבד. ומ\"ש שיפרסם כו', היינו לרווחא דמילתא שכל מה שאפשר לו להוציא את עצמו יותר מידי חשד יש לו לעשות. אבל משום פרסום זה לבד אין היתר, שהרי בדרכי משה פסק בהדיא גבי שכירות גרידא דאין מועיל שיפקיר לשבת בפני ג', אף שיתפרסם. והא דמהני ערכאות היינו משום דכתיבה בערכאות יש לה קול ופרסום יותר מפרסום בעל פה אפילו בפני מאה איש, כדמוכח מהמלוה בעל פה אפילו בפני מאה עדים לא גבי ממשעבדי משום דלית לה קלא ובשטר גבי אפילו הנעשה בערכאות של גוים.
אבל אין לומר שהמ\"א נתכוין למ\"ש הצמח צדק בתחלת דבריו, דדוקא מכירה גמורה שרי משום פסידא אבל לשבת בלבד ליכא פסידא, כמו שהבין בעל תוספת שבת, דזה אינו שהמעיין היטב בצמח צדק יראה דדוקא בנידון שלו שמלאכה של הישראל ליכא פסידא, שאם לא ילך בשבת לא יפסיד מכיסו, והתם אף אם מקנה לכל ימי השבוע אסור מהאי טעמא, שהרי כתב כן על דברי הריצב\"א, אבל כשמשכיר לנכרי לעשות מלאכתו איכא פסידא אם לא יקנה לו, שלא ירצה לשכור ממנו לבד משבתות, ולכן אף כשאינו מקנה רק לשבת שרי, כמו שהתיר בהגהות מרדכי בשם סמ\"ג ומהר\"י בי רב. ועוד דהמ\"א לא סבירא ליה כלל בהא כהצמח צדק, שהרי בסוף סי' זה התיר למכור הסוסים לנכרי, דלא כצמח צדק, וטעמו ונימוקו עמו, דהצמח צדק נמשך אחר התוס' ורא\"ש שאין היתר עכשיו למכור להם בהמה גסה אלא משום פסידא, ולכן המציא מלבו טעם ההיתר שנוהגין לקנות כדי למכור, משום שאותם הנוהגין כן במדינתו אין דרכם כלל להשאיל ולהשכיר וגם הם אינם בקיאים בקלא, ומתוך כך העלה לאיסור בנידון שלו ע\"ש. אבל מלשון ספר התרומה שהביאו האחרונים בי\"ד סימן קנ\"א, וכתב שם הש\"ך שכן דעת הש\"ע וכן נהגו ע\"ש, מבואר שם מסיום לשונו דאף שקונה לצורך עצמו (דהתם לא איירי בקונה כדי למכור, שהר\"ן הוא שכתב כן על ספר התרומה ע\"ש בר\"ן ובספר התרומה) לא בקיאין האידנא בקלא, וגם אין דרכנו להשאיל ולהשכיר. אלא שאם אירע במקרה שמשכיר התיר הסמ\"ק בהפקר, ולא משום פסידא כמ\"ש הצמח צדק, דהא בב\"י מבואר דאף להשאיל שרי להסמ\"ק, וכן משמע באמת מלשון הסמ\"ק דף ס' ע\"ב ע\"ש. ומ\"ש הצמח צדק ולפי זה אתי שפיר כו', זה אינו, דאפילו בכלים אסור בערב שבת, והטעם הוא משום דנראה כשכר שבת, כמ\"ש הב\"י ריש סי' זה לשיטת התוס', שכן הוא ג\"כ דעת סמ\"ק. ומיהו לענין גוף הדין של הצמח צדק יפה הורה במדינתו שהיה דרכם לקנות כדי להשאיל ולהשכיר כמבואר מלשונו שם:", + "תתייקר כו'. זהו פירוש למ\"ש סמ\"ג וש\"ע יוקרא כו'. וכן כתב בהדיא בשו\"ת פנים מאירות סי' יו\"ד כיון דשבח הפיטום דידיה הוה קנין כספו. ואף שהוא כתב כן לשיטת האוסרין כבר השיג עליו בשו\"ת תודת שלמים שם, ולדינא יפה חילק בנדון שלו, ולדידן דקי\"ל כהמתירין לאו דווקא פיטום אלא יוקרא. ובנדון שלו לא קיבל עליו יוקרא וזולא ואפילו קיבל עליו אחריות מיתה אפילו באונס אסור, ואתי שפיר דלא פליג על המשאת בנימין סי' ל\"ה, כמ\"ש עליו בשו\"ת תודת שלמים שם, דהמשאת בנימין מודה למהרי\"ו (שהובא ברמ\"א בי\"ד סוף סי' ש\"ך) היכא שלא קיבל עליו רק אחריות גניבה ומיתה כמבואר במשאת בנימין שם, ומלשון המשאת בנימין שם שכתב ואין להנכרי חלק כו' משמע נמי דעיקר ההיתר בצאן ברזל הוא משום שהשבח שלו ולא משום שכל ההפסד חל עליו (ועיין בתודת שלמים סי' הנ\"ל דשבת ובכורה שוין בזה לדעת המתירין, וכן הוא בפנים מאירות שם. ועיין מ\"ש לעיל דשבת דמי לחמץ, ובמ\"ש בסי' תמ\"ח דבכורה קילה טפי).
ואף דבגמרא דיבמות שם לא הוזכר רק כחשא ופחתא ולא השבח, היינו לרב ספרא, דמשום אחריות לחוד אכלי בתרומה אע\"פ שאינן שלו, דמשום שכל הפסד כחישותן עליו הרי הן כקנין כספו, וא\"כ יותר תלוי בההפסד מבהשבח, שהשבח הוא דבר העודף על העיקר ואינו בדין שיאכל העיקר משום העודף שהוא כספו, משא\"כ בהפסד שהפסד העיקר חל עליו ולכן יאכל ככספו (והא דפירש\"י שם יוקרא וכו' קושטא דמילתא קאמר, ואם בדוקא קאמר כ\"ש שהאמת אתנו). אבל המתירין דס\"ל דצאן ברזל הן שלו, יותר תלוי בהשבח מבההפסד, שההפסד אפשר שיקבל על עצמו מחמת הנאתו והרווחתו בחילוק ולדותיה או במלאכתו, אבל כששבח גופה שלו מכלל דגופה קנוי לו, עיין בריש פרק המפקיד:", + "יש לו לפרסם כו'. אין לומר דרמ\"א קאי אכולה שלו, אבל בשותפות לא שייך מראית העין כמו בריש סי' רמ\"ה, דהא הש\"ע הצריך ערכאות בשותפות. ואין סברא כלל לומר דשאני התם דהקנה לשבת לחוד, דמכל מקום שמעינן שיש מראית העין גם בשותפות, ולא דמי כלל לסי' רמ\"ה וק\"ל. וא\"כ רמ\"א קאי אכל צדדי היתר דבשותפות ובתוכם נזכר בש\"ע גם מכירה גמורה:" + ], + [ + "כשמשלחו מופלג כו'. הנה ספר התרומה קאי בשיטת התוספות דברייתא קמייתא דלא ישכיר כו' אתיא כבית הלל ובד' וה' שרי, ותני בסיפא כיוצא בו כו', משמע דאפילו בלא קצץ שרי בד' וה' כשיטת הרא\"ש. ואפילו הכי כתב שיאמרו שבשבת כו', אלמא דאף לפי זה שרי בד' וה' ולא חיישינן שיאמרו שבשבת כו', וע\"כ צריך לומר שלא החמירו כל כך. ולכאורה יש לומר דדוקא לשיטת הרא\"ש צריך לומר הכי, אבל להרי\"ף ורמב\"ם בלאו הכי אתי שפיר, דס\"ל דאף מופלג לפני שבת דלא מחזי כאומר לו לילך בשבת אפילו הכי אסור כשלא קצץ משום שטורח בשביל ישראל, וא\"כ הכי נמי כשילך בשבת אחר האיש טורח הוא בשביל ישראל. אלא שמלשון הב\"י ריש סי' רנ\"ב מבורר דלכולי עלמא טעם האיסור בלא קצץ הוא משום דמחזי כשלוחו, אלא דלהרא\"ש לא מחזי רק בערב שבת ע\"ש. וא\"כ כשיש שהות להגיע לשם הוה ליה למשרי אף לרי\"ף ורמב\"ם (כמ\"ש בפנים). וכן דעת המ\"א שהביא דברי ספר התרומה בדברי המחבר ולא בדברי רמ\"א:", + "יש להחמיר כו'. אף אם פירוש המ\"א דחוק בלשון מהר\"י אבוהב וב\"י, מכל מקום הרי בתשובת מהר\"ם סי' ר\"ב מבואר בהדיא לאיסור, ואין שומעין לאחרונים נגד גדולי הראשונים כשלא הביאו דבריהם וחלקו עליהם. ואף הראב\"ן שמיקל לפי פירושו היינו משום דס\"ל דלא קיי\"ל כבית הלל דאמרי עד שיגיע לבית הסמוך לחומה אלא כרבי עקיבא דאמר שיצא מפתח ביתו כמבואר בדבריו ע\"ש, וא\"כ לפי מ\"ש כל הפוסקים דגבי איגרת קיי\"ל כבית הלל צריך להחמיר בזה אף לפי פירושו, זהו כוונת המ\"א.
ועיין בב\"י סי' שי\"ח וסי' של\"א דלהוסיף במלאכה יש אומרים שאינו אלא מדברי סופרים, והיינו כשמוסיף בשר קודם שיתן הקדרה על האש, ויש אומרים שאסור מן התורה, ובערובין גרסינן ע\"י נכרי ע\"ש, אלמא דלהוסיף ע\"י נכרי לא שרי אלא לצורך מילה. וא\"כ הוא הדין לענין לא קצץ דמחזי כשלוחו אין להקל מהאי טעמא, דהכי נמי מחזי כשלוחו בההוספה שמוסיף במשאו איגרת זו כמ\"ש המג\"א:" + ], + [ + "ואם אי אפשר כו'. הנה הב\"י ודאי לא ס\"ל כמ\"א שהרי דחה בסוף סי' זה דברי ר\"ת, משום שא\"כ למה הוצרכו למצוא היתר למפליגים בערב שבת הלא הכל מפליגים לדבר מצוה, ומאי קושיא הלא עינינו רואות שאין פוסקים לשבות כלל, לפי שאי אפשר, שהספינה הולכת רק בשביל הנכרים. ואין לומר דא\"כ אפילו קודם ג' ימים נמי כמ\"ש ראב\"ן סימן ס' דגם בזה צריך לפסוק, שהרי משמעות הפוסקים אינו כן, ובפרט בש\"ע שהיפך לשון הברייתא ודו\"ק. וכן קשה גם כן ברמ\"א סוף סי' זה. ועיין במ\"א סימן תרי\"ג דמשמע שם דאף אם תתבטל המצוה לגמרי לא יפליג כשאי אפשר לו לפסוק ואם גם כאן נתכוון לזה באמת שהדבר תמוה מאוד לשיטת הש\"ע שהטעם משום עונג וכשהולך לדבר מצוה פטור ממצות עונג שבת אם כן איך יבטל מצותו משום עונג שבת. ועיין בש\"ך י\"ד סוף סי' רס\"ו דס\"ל גם כן דלא כמ\"א דאם לא כן לא השיג כלום על הרשב\"ץ. וראיה ברורה לדעת הבית יוסף וש\"ך מדתניא אין צרין על עיירות כו' ובמלחמת מצוה מותר אף שיבטלו מעונג להרי\"ף וסייעתו וגם יחללו שבת להרז\"ה וסיעתו, מכלל דלדבר מצוה שרי לגמרי ואין צריך לפסוק אלא היכא דאפשר לרווחא דמילתא לחומרא בעלמא שלא יהיה נראה כמבטל עונג שבת וכמחללו בידים שלא לצורך מצוה ופקוח נפש (ואפשר שלזה העתיק הטור ברייתא זו בסימן רמ\"ט להוכיח ממנה דהלכה כרשב\"ג, והפוסקים כרבי סבירא להו דהיכא דאפשר שאני).
וע\"כ צריך לומר דהמ\"א לא כתב כן אלא כשיודע שאפשר לעשות המצוה כשיפליג אחר השבת כמו כשיפליג קודם השבת דאז אין לו לבטל מצות עונג בודאי אלא בספק דהיינו שיפסוק עמו דאפשר שיקיים אמונתו וישבות אבל בלא\"ה אין לדחות מצות עונג שהיא מצוה עוברת מלפני אותה מצוה שאינה עוברת, כמו שכתב רמ\"א סוף סי' תרפ\"ז, ולא חלק עליו המ\"א שם אלא משום שהמת מצוה מוטל בבזיון, אבל הכא דמי למ\"ש בסי' ע\"ב דאין מוציאין המת סמוך לקריאת שמע ע\"ש, אבל כשיש חשש שמא תתבטל המצוה אחר השבת אין לו ליכנס לספק מחמת מצות עונג שבת שהרי העוסק כבר במצוה פטור ממצוה אחרת אפילו היא ודאי עוברת אע\"פ שאפשר לו לקיים שתיהן אינו צריך לטרוח אחריה כמ\"ש בסי' ל\"ח, אלא שמדברי סופרים יש לו לכתחלה להתחיל בעוברת אבל כשהשניה היא ג\"כ ספק עוברת אין לו להניחה כיון שבאה לידו ראשונה אין מעבירין על המצות, ואמרו מצוה הבאה לידך אל תחמיצנה, הילכך צרין על עיירות כשהן מוכנים לכך שמא אחר השבת יארע איזה סבה ולא יהיו יכולין להתחזק לצור כמו עכשיו (אבל אין לומר דהתם שאני דבכל יום ויום שהם מוכנים לצור ואינן צרין עוברים על מצות כי החרם תחרימם,) וכן בנדון הש\"ך אסור להניחו ערל, דא\"כ בכל המצות שאין קבוע להם זמן נמי נימא הכי דכל שעה שיש בידו לקיימן ואינו מקיימן עובר על צווי המחייבו לקיימן. ועוד דבהדיא מבואר במ\"א סימן תמ\"ד סקי\"א משא\"כ במילה כו'. ומיהו צ\"ע ממ\"ש בסי' רמ\"ט ותקס\"ח.
ואיך שיהיה מכל מקום לדינא הדבר ברור להקל בשעת הדחק או שיש חשש שמא תתבטל המצוה, דאף אם תמצי לומר דהמ\"א ס\"ל גם בזה להחמיר מכל מקום כל כהאי גוונא יש לסמוך על הטור והב\"י ורמ\"א והש\"ך להקל בדברי סופרים בשעת הדחק או במקום חשש ביטול מצוה:", + "ויש מתירין כו'. עיין בב\"ח שדעתו להקל לגמרי. ואף רא\"ם לא החמיר אלא כשיושב למטה מי' טפחים ע\"ש. והמ\"א סתר דברי הב\"ח, אבל דברי רא\"ם אין לנו לסתור להחמיר בדברי סופרים שכל המחמיר בדברי סופרים עליו להביא ראיה וטעם לדבריו כדתנן בפ\"ד דידים.
והמ\"א לשיטתיה אזיל דס\"ל בסי' רס\"ו דכשהסוס מהלך בארץ הוה ליה כאילו הוא מהלך בארץ וה\"נ מה שהספינה מהלכת למטה מי' טפחים הוה ליה כאילו הוא מהלך שם. אבל הב\"י שם לא סבירא ליה הכי. וכן דעת אבן העוזר סימן רמ\"ו עיין שם שסתר דברי המ\"א מהירושלמי דברכות דאזלא מחמתיה כדאיתא בפרק קמא דבבא מציעא לא אמרינן הכי כ\"ש בספינה. וכיון שהרא\"ם וב\"י ואבן העוזר מקילין כדאי הם לסמוך עליהם בעת הצורך להקל בדברי סופרים.
וגם המ\"א עצמו בתחלת דבריו שם לא אסר בסוס אלא משום דניחא תשמישתיה והוה כארעא סמיכתא כמו קרון להב\"י שם. ואף שמלשון רש\"י משמע דכל שאינו נח כמו עמוד לא הוה כארעא סמיכתא מכל מקום הב\"י שם סמך על הריטב\"א דס\"ל דאף קרון הוה כארעא סמיכתא ע\"ש בריטב\"א והובא ג\"כ ברלב\"ח סימן כ\"ח לפסק הלכה. ולפי זה הא דספינה לא הוה כארעא סמיכתא ע\"כ היינו משום שאינה מהלכת בארץ כמו קרון וסוס וא\"כ אין לחלק בין למעלה מי' טפחים בין למטה מי' טפחים אלא בין למטה מג' טפחים בין למעלה מג' טפחים דנפק מתורת לבוד ולא הוה כמהלכת בארץ.
ולא דמי למ\"ש בסי' שנ\"ו וסי' שע\"ו דהתם קל הוא שהקילו במים כדאיתא בגמרא בדוכתי טובי וזהו דעת האגודה שהביא המ\"א בסי' שס\"ו סק\"ה דס\"ל דהלכתא כרב הונא ורב יוסף, ואביי דיחוייא בעלמא קמדחי ורב א[ש]י אינו אלא מפרש דיחוייא דאביי אבל מכל מקום הילכתא כרב הונא לגבי רב נחמן שהיה גדול ממנו הרבה. ולפי זה דוקא לענין היתר טלטול במים אמרינן גוד אבל לענין טלטול בתוך הספינה לא אמרינן בה גוד. ואפילו להחמיר לא אמרינן כמבואר בטור וש\"ע בסי' שנ\"ה שהקילו בגזוזטרא אלא אם כן חלון פתוח לה ע\"ש במ\"א ובתוס' ורא\"ש ריש פרק כל גגות ודו\"ק וא\"כ בנידון דידן י\"ל ג\"כ דלא אמרינן גוד.
ואף אם תמצי לומר דאמרינן גוד וכן אף לפי מ\"ש המ\"א בתחלת דבריו בסי' שס\"ו כרב נחמן מכל מקום בנידון דידן ע\"כ צריך לומר דאפ\"ה לא הוה כארעא סמיכתא לענין תחומין דאם לא כן אף שהיא מהלכת למעלה מי' טפחים נמי מאי שנא מקרון אי אמרינן גוד.
ולפ\"ז אף כשמהלכת למטה מג' טפחים לכאורה אפשר דלא מיתסר להרא\"ם, דהא דמחמרינן בכהאי גוונא גבי עמוד בהזורק משמע דמשום גוד נגעו בה דאין להחמיר מתורת לבוד דהא לא אמרינן לבוד להחמיר כל כך שיהא נחשב כהגיע לארץ ואפ\"ה יעלה למנין י' טפחים כמ\"ש המ\"א סוף סי' תרל\"ב אבל בגוד אין צריך שיהא כהגיע גופו לארץ אלא מושכין חודו כו'. ואפילו להחמיר, שהזורק על גבי גזוזטרא חייב. ומ\"ש בסי' תרל\"ב ס\"ק ב' היינו משום דחבוט רמי הוא שמגיע גופו למטה.
ומיהו בפ\"ק דעירובין גבי חבלים ובהזורק דף צ\"ז ובכמה דוכתי מבואר דמשום לבוד נגעו בה אפילו להחמיר לחייב הזורק לשם מרשות הרבים גמורה. וצריך לומר שלא כתב כן המ\"א אלא גבי סכך פסול, דעיקר הלבוד שם אינו אלא בשביל להחמיר בלבד לצרף הפסולים, אבל כאן אין עיקרו בשביל להחמיר בלבד. ולפ\"ז בנידון דידן יש להחמיר כשמהלכת למטה מג' טפחים משום תורת לבוד. דאף אם תמצי לומר דנידון דידן דמי כעיקרו להחמיר בלבד, מכל מקום הא כתב המ\"א סי' תק\"ב דכהאי גוונא אמרינן לבוד אפילו להחמיר ע\"ש ובסי' תרל\"ב ודו\"ק:", + "לא רצו להחמיר. כן הוא במהרי\"ק. ואף שמלשון הדרכי משה ומ\"א סק\"ג אפשר ללמוד דדוקא כשיש חשש סכנה אם יצא ממנה בשבת שרי דומיא דסעיף ד', מכל מקום מסתימת לשון רמ\"א בהג\"ה משמע דבכל גוונא שרי, שהרי לא הזכיר כלל שיצטרך, עד אח\"כ. וכן בדרכי משה משמע שהסכים למהרי\"ק לדינא, אלא משום שבמהרי\"ק מבואר דלהרי\"ף דאינו מחלק בין תוך ג' לקודם ג' לענין תחומין ע\"כ סבירא ליה דאין איסור כלל משום תחומין בספינה כדעת רשב\"ם כיון שהספינה הולכת מאליה, והשיג עליו הב\"י מתשובת הרמב\"ם, וכן באמת אנן לא קיימא לן כרשב\"ם, מכל מקום איסור זה אינו מדאורייתא אף גבי קרון, אף למ\"ד י\"ב מיל דאורייתא, דלכולי עלמא לא שייך תחומין כשהספינה הולכת כמבואר במהרי\"ק לשיטת ר\"י. והב\"י חלק עליו במ\"ש להקל קודם ג' אף מדרבנן דלא גזרו כל כך, וכוונתו דכיון דההליכה מצד עצמה אין בה איסור משום תחומין אלא שחכמים גזרו שלא ליכנס לתוכה שתהא מוליכה אותו בשבת חוץ לתחום, וקודם ג' ימים לא גזרו כדעת ר\"ח, שהרי\"ף שחלק על ר\"ח סבירא ליה כרשב\"ם דמותר ליכנס, ועל זה חלק הב\"י דהרי\"ף לא ס\"ל כרשב\"ם. ועל זה כתב בדרכי משה דאעפ\"כ העיקר כדעת ר\"ח דקודם ג' לא גזרו, והביא ראיה ממה שלא גזרו להפליג למקום סכנה קודם ג' אף שיודע שיחלל בידים, וכל שכן הכא דלא גזרו קודם ג' אף שיודע שהספינה יוליכנו חוץ לתחום. וראיה ברורה מרבן גמליאל ורבי יהושע ורבי אלעזר בן עזריה ורבי עקיבא שהלכו בספינה חוץ לתחום ברקק שאין בו י' טפחים, אף אם תמצי לומר שהפליגו קודם ג' מכל מקום סתם רקק אין בו סכנה לשבות בשבת. ואין לומר שפסקו עמו לשבות ולא שבת, דמכל מקום לכתחלה איך סמכו על הפסיקה אם היה איסור בדבר הרי אין הנכרי נאמן על זה כמ\"ש סי' רמ\"ו (ואין לומר דבפניו שאני שהרי הוכיח סופו שלא שבת) וכן משמע בהדיא ברי\"ף ורא\"ש דאף לדבר מצוה שפוסק לשבות אעפ\"כ אין היתר אלא כשעמוק י' טפחים. והשגת הב\"י על מהרי\"ק לדעת הרי\"ף צע\"ג ודו\"ק:", + "יצא ממנה כו'. אבל אם לא יצא ממנה מותר לצאת מספינה לספינה כדאיתא בהדיא ריש פ\"ד דעירובין בקופץ מספינה לספינה. ומ\"ש המ\"א סוף סי' של\"ט היינו לדעת הרב בהג\"ה דמיירי כשיצא ואין היתר אלא משום דה\"ל כביתו לכן אסור בספינה אחרת:", + "או אפילו כו'. עיין ברלב\"ח שהתיר אף בלא קניית שביתה (וכן כתבו המגיד משנה וב\"י ודרכי משה בשם מהרי\"ק), ועל זה כתב המ\"א דאין להקל, אבל על ידי קניית שביתה מנא לן למחות בשבת יותר מבערב שבת, כיון דלדבר מצוה חשבינן להו ולכך פטורים מעונג, וכן אף אם יצטרך לחללו לא גזרו לדבר מצוה כיון שבשעת יציאתו אינו מחללו כלל, א\"כ אף בשבת מנא ליה למחות. ובפרט לפי מ\"ש המ\"א לבה\"ג דה\"ל כנכנס לביתו:", + "לטייל בלבד כו'. עיין מ\"א סוף סי' של\"ט דכתב הא דר\"י הלוי לענין להפליג בשבת בלא קניית שביתה. אבל כאן אם כוונתו לאסור לדעת ר\"ת צ\"ע, דמשמע מר\"ת שכל שאינו הולך לטייל לא מקרי דבר הרשות. וכן כתב באור זרוע בפשיטות. ועוד דהא להרויח נמי אינו יודע אם ירויח כדאמרינן בפ' מקום שנהגו שאין אדם יודע במה משתכר. ועוד דהא ר\"ת יליף לה מחול המועד ובחול המועד ודאי שרי משום ספק פסידא אפילו לעשות מלאכה גמורה שלא לצורך המועד משום דה\"ל ספק דבר האבד עיין מ\"א סי' תקל\"ז, וכ\"ש לספר ולכבס במועד דשרי אפילו כשיצא להרויח, דבכהאי גוונא אסור לעשות מלאכה גמורה שלא לצורך המועד משום הרווחה בעלמא ואפילו פרקמטיא אסורה עיין סי' תקל\"ז וצ\"ע:", + "ולא בתחומין כו'. בש\"ע לא הזכיר כלל חוץ לי\"ב מיל, ואפ\"ה כתב המ\"א דאין להקל, דהיינו למחות בידם. וגם אם הולכים יותר מי\"ב מיל אין בנו כח למחות לפי מ\"ש התוספת שבת, כיון שרוב הפוסקים חולקים על הרמב\"ם בזה, וגם אם נושאים משאות בידם הכל מדרבנן במדבר שהוא כרמלית בזמן הזה עיין סי' ש[מ]\"ה:", + "לארץ ישראל לסחורה כו'. וכ\"ש אם מתכוין כדי לילך בה ד' אמות שמתכוין לדבר מצוה שאין בנו כח למחות בידו הואיל ויש לו על מי לסמוך. ואף לסחורה אין בנו כח למחות הואיל ורמ\"א כתב כן אף בחוץ לארץ. אבל לטייל יש להסתפק כיון שאינו מתכוין כלל למצות ההליכה בארץ ישראל וצ\"ע בכהאי גוונא:" + ], + [ + "מן השייכים כו'. עיין בשל\"ה שרבו דימה דין זה לסעודת מילה שבשבוע של תשעה באב. ואף ששל\"ה השיב לו, הרי רבו סתר תשובתו והודה לו של\"ה ע\"ש. אלא שלפי דעת המ\"א להקל בבעל ברית כמו שהביא מסוף סי' תקנ\"ט, לכן נתחכם להביא תשובת של\"ה בלבד, כדי להודיענו דהדין היה עמו, כיון שהיה רבו סנדק שהוא מבעלי ברית. וגם בשבוע של תשעה באב כתב המ\"א סי' תקנ\"א דיכולים להקל כדעת הלבוש ליקח מנין לבד הקרובים הפסולים לעדות, וכל שכן לבד בעלי ברית שיו\"ט שלהם הוא, ואינן צריכין להשלים בתשעה באב שנדחה משא\"כ בקרובים. וגם כאן יש להקל בקרובים דומיא דשבוע של תשעה באב לדעת הגהות מנהגים ולבוש וט\"ז סי' תקנ\"א. ואף שבשל\"ה משמע דהתם קיל מהכא, ולהכי כתב דקל וחומר הוא, מכל מקום קל וחומר פריכא הוא, כיון דמדינא שרי בסעודת מצוה הכא אין ללמוד קל וחומר להמנע ממצוה מחמת מנהג שנהגו בשבוע של תשעה באב, דהיכא דנהוג נהוג והיכא דלא נהוג לא נהוג, וכיון שעדיין לא נהגו אותו מנהג בערב שבת כדמשמע מלשון רמ\"א ולבוש אין חיוב עלינו להנהיג כן, שאין אנו חייבים אלא שלא לבטל מנהג אבותינו משום שנאמר ואל תטוש תורת אמך, אבל להתחיל המנהג אין שום חיוב בדבר אף אם ראוי ונכון לנהוג כן. ולכן רבו של של\"ה לא הורה כן לאחרים אלא החמיר לעצמו. ומכל שכן היכא שגם בשבוע של תשעה באב מקילים כגון בקרובים שאין להחמיר בערב שבת. ובפרט שמשמעות רמ\"א ולבוש להקל בכל הקרואים, וכן פסק אליה זוטא:", + "בלי קביעות כו'. הנה בב\"י העתיק דברי המגיד משנה בשם המפרשים דדוקא דרך מקרה שרי, ובש\"ע השמיטו, וכן רמ\"א וט\"ז ומ\"א לא הביאוהו. וטעמם ונימוקם עמם, שהמפרשים כתבו כן כדי לחלק בין סוגיא דערבי פסחים לגמרא דגיטין, ולדידהו כל היום בכלל האיסור כשאינו דרך מקרה. עיין במגיד משנה שהראב\"ד הוא שמיקל קודם המנחה אף שאינו דרך מקרה, אבל הרמב\"ם וש\"ע לא סבירא להו כלל חילוק זה, מדהוצרכו לחלק בין סעודה שרגיל בה בחול לשאינו רגיל דבכה\"ג מיירי בגיטין, אע\"ג דודאי לא הוה דרך מקרה דאמרינן התם ב' משפחות כו' משמע שכל המשפחה רגילה בכך, וגם לשון ועל דקבעי כו' הוא לשון הווה משמע שרגילין בכך, ואפילו הכי אין איסור אלא בסעודה שאין רגיל בה בחול:", + "לאחר שקיבל כו'. הנה הדרכי משה התיר מבעוד יום, והיינו לאחר קידוש כדמייתי מעובדא דרבינו קלונימוס. ועל זה תמה המ\"א דאף האור זרוע מודה מבעוד יום, דודאי בשביל שקיבל שבת לא נאסר באכילה מועטת, כיון דקיימא לן אוכל והולך עד שתחשך מה לי קיבל שבת מה לי לא קיבל, והיינו כשיאכל סעודת שבת משתחשך, אבל כשאוכלה גם כן מבעוד יום הרי דינה כשתחשך ממש שאסור אפילו אכילה מועטת לדעת האור זרוע ומגן אברהם. ומה שכתב המ\"א ולאפוקי מרבינו קלונימוס, דלכאורה הוא תמוה דלמא רבינו קלונימוס אכל גם כן מבעוד יום, כדמשמע לישנא דתשובות אור זרוע דבערב שבת כו'. וחילוק זה בין אוכל מיד לאוכל לאחר זמן מוכרח הוא ג\"כ ממ\"ש המ\"א בסי' רע\"ג, דכשאוכל מיני תרגימא יוצא ידי קידוש, ולא כתב דעכ\"פ מצוה שלא לעשות כן, וע\"כ צריך לומר דמיירי אף כשאינו רוצה לסעוד מיד אלא לאחר זמן, ולא פירש כן בהדיא דסמך על מ\"ש כאן, והתם עיקרא דדינא אתי לאשמועינן. ובהא אתי שפיר מ\"ש בטור ושו\"ע שם לחם ויין דוקא, משום דאינהו מיירי באוכל מיד, דאל\"כ אף שיאכל באותו מקום לא יצא כמ\"ש רמ\"א שם ס\"ג בהג\"ה.
ומיהו לפי מ\"ש ב\"י בסי' תע\"א כרשב\"ם, וע\"ש ברשב\"ם שפירש פרפרת דברכות (ע\"ש בגמרא דמיירי בשבת) כפירש\"י שם, ולדידן קיי\"ל כתוס' שם, עיין סי' קע\"ו. וע\"כ צריך לומר דשאני התם שאוכל סמוך לסעודה ממש כל מילי פותחים בני מעיים ומושכים לבו למאכל, משא\"כ בערב פסח שאוכל מבעוד יום, אף שפותח מעיו מכל מקום מיד שגמר נסתמה האצטומכא ונשאר שבע אם אוכל מין דגן המשביע עיין מ\"א סי' רצ\"א. ואי אפשר לומר שבשבת יהיה להפך מבערב פסח.
ומיהו י\"ל כמ\"ש הרשב\"א בברכות (דף י\"ז ע\"א, ע\"ג) שפרפרת היא פת הבאה בכסנין שנאכלת לתענוג ולמתיקה להנאת עצמם ולא להשביע (וכן משמע בשלטי גיבורים שם דדוקא מיני מגדים גוררים או קיוהא כירקות), ולא סתם מזון מה' מינים. ולפי זה יפה נהגו לאכול מיני מתיקה (או מרקחת שיש בה קיוהא) לפני הסעודה, לפי שהם כפרפרת דמתניתין דמיירי בשבת כמבואר בגמרא שם. וע\"ש ברשב\"א (דף ט\"ז ע\"ג) דבפרפרת אין לחוש ג\"כ לקדימת המוציא כיון שהוא צורך הפת. והאוכלים הגרימזי\"ל ודאי לא היו ממשיכים לבם על ידי כן לאכילה למזון ולשובע, לכן אסר להם האור זרוע, ופליג על רבינו קלונימוס. אבל לשינוייא קמא יש לומר דאור זרוע מיירי זמן מה לפני הסעודה משא\"כ רבינו קלונימוס אכל אחר הקידוש וצ\"ע:", + "אין למחות כו'. הוזקקתי לכך לפי שהמנהג פשוט לאכול מיני מתיקה ומרקחת קודם הסעודה ולא מיחו בהם רבנן קשישאי. וטעמם ונימוקם עמם לפי שאין דרך לאכלם כלל בתוך הסעודה אלא אליבא ריקנא, וא\"כ אין כאן איסור משום ברכה שאינה צריכה, עיין מגן אברהם סוף סי' רט\"ו דכשאינו חפץ לאוכלו בתוך הסעודה אין בו משום ברכה שאינה צריכה. וכן אין בו משום קדימת הלחם לפניו, שהרי מחמת הקדימה אינו חייב לאכול דבר שלא היה חפץ לאוכלו עכשיו בלא הקדמה כמ\"ש רמ\"א סי' רי\"א ס\"ה בהג\"ה, והכי נמי אינו חייב מחמת הקדימה לאכול בתוך הסעודה שלא היה חפץ לאוכלו אז בלא הקדימה, וכל שכן שאינו חייב שלא לאוכלו כלל מחמת הקדימה, דאם אינו חייב לאכול דבר שאינו חפץ לאוכלו עכשיו אע\"פ שהוא חביב עליו עכשיו כ\"ש שאינו מחויב שלא לאכול דבר שהוא חביב עליו וחפץ לאוכלו עכשיו וזה ברור. ועיין במ\"א סוף סי' רט\"ו דאף שחפץ לאכול תוך הסעודה אלא שחפץ לאכול ג\"כ אחר הסעודה, כיון שנמנע מלאכול הכל תוך הסעודה מחמת חפצו ותאותו אין בזה משום ברכה שאינה צריכה. ולפי זה הוא הדין בנידון דידן אם אוהב יותר לאוכלו קודם הסעודה מלאוכלו בתוך הסעודה אין בזה איסור משום ברכה שאינה צריכה. ואפשר דגם משום קדימה אין כאן, דאיסור ברכה שאינה צריכה חמורה שחוזר עליה מעורכי המלחמה, כדאיתא בהקומץ לפי מ\"ש התוס' והרא\"ש בהלכות קטנות, ולא אשכחן הכי בקדימת ברכה לחבירתה. וכן כתב בהדיא בס' הזכרונות בהשגתו על מהר\"ם גלאנטי שהתיר שלא להביא הפירות לפניו בבת אחת בשבת שאז לא נפטרו אף שברכותיהם שוות, דמתניתין דקתני היו לפניו מינים הרבה דוקא קתני היו לפניו, ועל זה כתב בספר הנ\"ל דמתניתין לענין קדימה שהיא קלה דוקא מתנייא אבל לא לענין לאפושי בברכות. ולפי זה צריך לומר שמה שכתב המ\"א בסי' רי\"א סק\"ט ובסי' רי\"ב סק\"ג דאסור לגרום ברכה שאינה צריכה אף שהוא חביב, היינו כשהחביבות שוה לו בין שיקדימנו בין שיאחרנו, אבל כשחפץ ומתאוה להקדימו דוקא אין בזה איסור משום ברכה שאינה צריכה כמ\"ש סוף סי' רט\"ו, והוא הדין משום קדימה הקלה.
ומיהו מספר הנ\"ל אפשר לדחות, משום דמסיום לשונו מבואר דס\"ל דאף כשאין כולם לפניו בשעת הברכה נפטרים בה (אם דעתו עליהם) דדמי לאמת המים ע\"ש, אם כן י\"ל דהתם דוקא דהוה ברכה לבטלה ממש, שהרי נפטרו כולם בברכה אחת, הילכך הקדימה קלה ממנה (אבל משום גרם בלבד ס\"ל דאין איסור כלל[)]. והכי ס\"ל ג\"כ למהר\"ם גלאנטי סי' ל\"[ח] עיין שם, שלא הזכיר כלל שיביאו בני ביתו לפניו, אלא אף הוא עצמו יביאם על השלחן אחד אחד, ולא אסר שם בבת אחת אלא משום דהוה ברכה לבטלה ואסור לענות אחריו אמן עיין שם, וא\"כ כשנוטל אחד אחד ממקום הנחתן דמי ממש להביאו כולם לפניו ואוכלן אחד אחד בהפסק ברכת המזון בינתיים. ושם חלוק המגן אברהם סוף סימן רט\"ו על השל\"ה, ועל מהר\"ם גלאנטי לא חלק. וגם בלא\"ה קשה מה הפרש בין מצוה לבני ביתו שלא יביאו כלל בין מניח אותם בעצמו עד לאח\"כ, סוף סוף אפשר לפטרם בברכה אחת ואינו פוטר. ועוד קשה למה אסרו התוס' לחלק סעודת שחרית, לא יביאו על השלחן רק חצי סעודה. ועוד קשה למה לא כתב המ\"א ומיהו אף בחול כו' לעיל על דברי של\"ה. ועוד קשה למה כתב כאן לאפוקי מרבינו קלונימוס, דילמא לא היה הלחם לפני רבינו קלונימוס, דאין צריך להיות הלחם על השלחן בשעת קידוש כשאוכל מיני תרגימא מיד. ומכל זה אפשר לחלק, דכשחפץ לאכול כל הפירות היום אף בלא ריבוי הברכות, דבכהאי גוונא מיירי בשל\"ה דסתמא דמילתא כשהביאום לפניו מצדו לא יבצר לאכול כולם מיד אלא שמניחם בשביל לברך עוד, הרי זה גורם ברכה שאינה צריכה, לאפוקי כשאם לא ריבוי הברכות לא היה אוכל כלל פירות אלו היום, וזה אין איסור כלל לאכול בשביל הברכה, שהרי רב חייא בריה דרב אויא דממלא להו במיני מגדים משמע שלא היה אוכל רק בשביל הברכה, וא\"כ אין כאן שום איסור לא במה שיאכלם אח\"כ בשביל הברכה ולא במה שאינו אוכלם עכשיו שאינו מחויב לאכול דבר שאינו חפץ כמ\"ש המ\"א, ובכהאי גוונא מיירי במהר\"ם גלאנטי וספר הזכרונות ע\"ש. ולכן כתב על זה המ\"א מיהו אף כו', פירוש דאף בחול כהאי גוונא שאינו חפץ כו' אלא דבשבת כו', ר\"ל דבשבת בשביל להשלים ק' ברכות חפץ לאכול אח\"כ אף שאינו מתאוה לאכול כלל.
ואף אם אין כן כוונת המ\"א, אלא שכתב כן מחמת שלא ראה גוף התשובה של מהר\"ם גלאנטי וגוף ספר הזכרונות רק מה שהעתיק בכנסת הגדולה משמם, מכל מקום לדינא יש להקל עכ\"פ כשאינו אוכל כלל רק מחמת הברכה, דלכל הפחות בכהאי גוונא התירו מהר\"ם גלאנטי וספר הזכרונות, כיון דבלא\"ה דעת של\"ה ואבן העוזר בסי' רי\"ב להקל, וכן משמע בדרכי משה סי' קע\"ז בשם הכלבו. ואף הדרכי משה בסי' רי\"א לא חלק עליו אלא משום הקדימה, ולא משום גרם ברכה שאינה צריכה. וכן פסק כאן כרבינו קלונימוס. ואף האור זרוע אינו חולק על רבינו קלונימוס אלא משום אכילה לתיאבון, אבל בהא מודה ליה דאין איסור משום גרם ברכה שאינה צריכה ולא משום הקדימה, לפי שלא היה חפץ לאכול כלל הגרימזי\"ל אלא בשביל הברכה כמ\"ש. או אפשר דאור זרוע לשיטתיה אזיל לפי מ\"ש בס' אבן העוזר בסי' רי\"ב לדעת האור זרוע ע\"ש.
ועיין במ\"א סי' רצ\"א (סק\"ח) דהא יש אומרים כו', והיינו התוס' (ואף שבתוס' מיירי קודם חצות, מכל מקום ס\"ל לדעתם דהוא הדין אחר חצות, ובפרט כיון שאפשר לקיימה אח\"כ), אבל להרא\"ש ס\"ל דשרי אף בכה\"ג. שהרא\"ש לא התיר משום דמצות סעודה שלישית דוחה איסור גרם ברכה שאינה צריכה, שהרי היה אומר שיותר טוב לעשות כן כו' (כמ\"ש הטור), משמע דגם אם לא יעשה כן יוצא ידי חובתו אלא שעכשיו הוא יותר טוב, וכן משמע ג\"כ בש\"ע שם ונכון הדבר כו', משמע שאין חיוב גמור בדבר, משום דבלאו הכי נמי נפיק ידי חובתו אף שיאכל אכילה גסה, אם אינו קץ במזונו עיין מ\"א סי' תע\"ו סק\"ב ואפילו הכי לא חיישינן לברכה שאינה צריכה. ומשום הכי נמי כתב המ\"א שם וריש סי' תמ\"ד בשם השלטי גיבורים לחלק סעודת שחרית לשתים, אף שרבו האומרים שאינו יוצא בזה, ואי הוה איסור לדידהו משום ברכה שאינה צריכה מה תקנה יש בזה. דאין לומר משום דאיסור זה מדברי סופרים וספק דברי סופרים להקל, דהא אינו ספק שקול, דהא בודאי העיקר כתוספות ורא\"ש וטור ושו\"ע וכל סיעתם שחלקו על בה\"ג דאינהו בתראי והמה הרבים. אלא ודאי סבירא ליה שאין טעמו של הרא\"ש משום דהמצוה דוחה את האיסור (או משום דעל ידי כן הוה ליה ברכה הצריכה), וחזר בו ממ\"ש בסוף סי' רט\"ו, משום דכשהגיע לעיקרא דמילתא בדוכתא דקדק מלשון הרא\"ש וטור ושו\"ע שם כמ\"ש, אלא טעמו של הרא\"ש הוא משום דכיון שמתכוין בשביל כבוד שבת כו' (ע\"ש בב\"י), ר\"ל כיון שהוא מתכוין בשביל כבוד שבת אף שאינו מוכרח לזה הכרח גמור אין כאן (וצ\"ע בתשובת הרא\"ש) כו'.
(וטעמא דמילתא אפשר משום דלא גרע כשמתכוין לשם שמים, אף שאינו אלא להידור מצוה מן המובחר, ממה שמתכוין לחפצו ותאותו דאז אין איסור משום גרם ברכה שאינה צריכה כמ\"ש לעיל. והיינו דוקא בברכת הנהנין שתלויין בחפצו ורצונו לא גרע חפצי שמים אף אם אינן אלא כדי לצאת לדברי הכל, ואף שאין הלכה כדבריהם מכל מקום כיון שהוא חפץ ומתכוין לכך לא גרע ממתכוין בשביל הנאתו, אבל בפ' בא לו גבי ספר תורה שאין הדבר תלוי ברצונו, שהרי מחוייב הוא לקרות ובעשור מתקנת חכמים, שאם לא כן היאך היה מברך על ספר תורה ב', להכי איכא התם איסורא בגרם ברכה שאינה צריכה אף שמתכוין לשם שמים, שאין הדבר תלוי בכוונתו וחפצו. ומשום הכי למדו מכאן לענין שח בין תפלה לתפלה דאין לענות אפילו אמן יהא שמיה רבא וקדושה, משום דמחוייב הוא לתוכפן זו אחר זו בלאו הכי, כמ\"ש מהרא\"י וב\"י סימן (ל\"ב) [כ\"ה] והרשב\"א שם דלא ס\"ל הכי ומתיר לענות ולא חש לגרם ברכה שאינה צריכה, כמו בספר תורה שהתירו בעל פה מהאי טעמא, ומנ\"ל לחלק בין חיוב עניית אמן יהא שמיה רבא וקדושה לאיסור אמירה בעל פה, ולפי מ\"ש אתי שפיר. ולפי זה איכא נ\"מ לדינא דבין שחיטה לשחיטה מותר לענות אמן יהא שמיה רבא וקדושה לדברי הכל ודו\"ק).
וא\"כ כשמתכוין להשלים ק' ברכות שהוא הכרח גמור מדינא דגמרא דתניא חייב אדם לברך ק' כו' (ודינו של הרא\"ש אינו דינא דגמרא, דהא קיי\"ל כר' יוסי בפרק ערבי פסחים דאוכל והולך עד שתחשך, ולא הצריכוהו לאכול סעודת שבת מיד אלא אם רצה מפסיק עכשיו וחוזר ואוכל לאחר זמן כמו לרבי יהודה ע\"ש, דעכ\"פ לרבי יהודה שרי למיעבד הכי ולא פליג רבי יוסי בהא).
ויצא דינו של של\"ה ברור לפי דעת הרא\"ש וטור וש\"ע החולקים על התוס', וכן הוא ג\"כ דעת רבינו קלונימוס ואור זרוע ודרכי משה כאן, מהר\"ם גלאנטי וספר הזכרונות ובעל כנסת הגדולה שהעתיקם, הילכך הסומך על כל הני רבוותא נגד המ\"א אין מזחיחים אותו:", + "ולא כו'. כן משמע בפרי חדש ריש סי' תרפ\"ו במה שהביא ממר בריה דרבינא. ואף שאין משם ראיה כלל, שהרי אף בשבת עצמו היה מתענה, וע\"כ צריך לומר דעונג היה לו כדר\"י החסיד, או דפליג אדרבא, או דתענית חלום הוה כמ\"ש הרשב\"א, עיין סי' רפ\"ח ותר\"ד. מכל מקום בתוספות סוף פ\"ג דעירובין מבואר דבני בי רב תענית רשות הוו יתבי (דלא כמ\"ש הט\"ז סי' תרפ\"ו לדעת המגיד משנה, אלא כוונת המגיד משנה היא כואם תמצי לומר של הט\"ז). ודוחק לומר דאתענית צדיקים קאי, כיון שתענית זה לא הוזכר כלל בכל התלמוד, ופשיטא תענית ערב ראש חדש שנתפשט בדורות האחרונים. ואם כן קשה מתענית אסתר שנד[ח]ה ואנשי המעמד. וצריך לומר (כמ\"ש בפנים) דאיסור קל הוא ואין חוששין לו לדחות התענית לגמרי אלא לקובעו ביום אחר, ובני בי רב היו מתענים כל השבוע ולא היו חייבים לבטל תעניתם לגמרי, אבל אנשי המעמד לא רצו להתענות בו, כיון שהדבר היה תלוי ברצונם לא רצו לדחות אפילו איסור קל הזה בתעניתם, אף על פי שאם היו רוצים היו יכולים ואינן חייבים למנוע מחמת איסור קל הזה מכל מקום הם לא רצו לדחות האיסור הזה:" + ], + [ + "רגיל כו'. כן הוא משמעות לשון סדר היום שבמג\"א. ומ\"ש אח\"כ או שלומד כו' היינו אפילו אם אינו רגיל בזה בכל יום. דאין לומר דהיינו אפילו דבר שאין קצבה, דא\"כ למה מנע לימוד הישיבה הרי לומד עם רבים. ודוחק לומר דלומד עם רבים היינו מלמד לרבים ולימוד הישיבה היינו הישיבה שלומד בחבורתא והם אינם צריכים להכין, דא\"כ למה אין קובעין ישיבה בקושטאנדינ\"א. ודוחק לומר דכנסת הגדולה וסדר היום פליגי אהדדי:", + "אפילו מי כו'. עיין בריש פ\"ב דקידושין דלגבי קידושי אשה מצוה בו יותר מבשלוחו מהא דרבא ורב ספרא, ומשמע דליכא חיובא במילתא אלא יתרון מצוה בעלמא דומיא דקידושי אשה, ועיין סי' רמ\"ט דמצוה בעלמא משכחת לה אף בדבר שמותר גמור מן הדין.
והרמב\"ם בפ' ל' שכתב חייב כו', וכן משמע מלשון הטור ושו\"ע (דלא כמג\"א), ולא הזכירו הא דרבא ורב ספרא כלל, אלא למדו חיוב זה משאר אמוראי שזלזלו את עצמם כל כך בקביעות בכל שבת ושבת מכלל דחיובא איכא במילתא כמ\"ש לקמן בסמוך, ולכן הוזקק לטעם אחר שזהו כבוד השבת ולא משום יתרון מצוה בעלמא, מדלא הזכירו בגמרא היאך היו נזהרים כן בשאר מצות אלא בשבת בלבד שנצטוינו לכבדה במאד, והיו מחבבין אותה כל כך עד שקורין אותה כלה ומלכתא שלא מצינו כן בשאר מצות, וכבוד שבת הוא מצוה בפני עצמה למר מן התורה ולמר מדברי קבלה. אבל בשאר מצות לא נצטוינו אלא שלא יהיו בזויות עלינו, וגם זה אינו נחשב למצוה בפני עצמה. ועוד דכל מי שתורתו אומנתו וגריס בה יממא ולילי כהני אמוראי אי אפשר לו לקיים כלל יתרון מצוה זו דמצוה בו יותר מבשלוחו, שהרי אסור לו להתבטל מתורתו לעשות מצוה שאפשר לעשותה ע\"י אחרים כמ\"ש בי\"ד סי' ר\"מ, ואפ\"ה כולהו הני אמוראי ביטלו תורתן בכל שבת ושבת, מכלל דחובת הגוף היא להתעסק דוקא בעצמו משום שזהו כבודו של שבת כמ\"ש הרמב\"ם. וכיון שהטעם הוא משום כבוד שבת די בדבר אחד לבד כמ\"ש הטור ושו\"ע שבזה ניכר כבודו.
ורבא ורב ספרא בכל שבת ושבת בודאי היו נזהרין לעשות דבר אחד כיון שהוא חיוב גמור, אלא שכשנזדמן רישא לרבא ושיבוטא לרב ספרא כדפרש\"י, מתוך שמין זה היה חביב עליהם והיה להם ענג ממנו כיון שבו הם מקיימין מצות ענג שבת לכן בו היו מתעסקין בעצמן, ולא היה די להם בתיקון דבר אחר שהיו מתעסקין בו בשאר שבתות, אף על פי שבעסק ההוא היו ג\"כ יכולין לצאת ידי חובתן, מכל מקום בחרו העסק במין שמקיימין בו מצות ענג, לפי שרצו לקיים עוד יתרון מצוה דהיינו מצוה בו יותר מבשלוחו, ואותו יתרון מצוה בודאי שראוי לעשותו ביתרון גוף המצוה דהיינו תיקון המין שמתענג בו יותר. ושפיר דייק תלמודא מינייהו דמצוה בו כו', דאי משום חיובא להתעסק בעצמן כמ\"ש הרמב\"ם עבדו הכי, וכשלא נזדמן להם רישא ושיבוטא נתעסקו בדבר אחר, א\"כ גם כשנזדמנו להם למה בחרו דוקא בהם ולא באותו דבר שהיו רגילין להתעסק בשאר שבתות. ומכאן יצא להטור ושו\"ע דבדבר אחד סגי, דאל\"כ לא דייק מידי ודו\"ק:" + ], + [ + "פרקמטיא כו'. עיין מג\"א סק\"א. ואף שראיה שניה סתורה מדברי עצמו בסק\"[ד], ובסי' רנ\"ו ג\"כ דבריו סותרין זה את זה לכאורה, מכל מקום ראיה ראשונה קיימת. דבסוף פ\"ק דשבת פירש\"י דמצור לצידון מהלך יום, וא\"כ הגיעו שם קרוב ללילה והסתחרו שם עד תקיעה שניה שהיא שעה קודם צאת הכוכבים, או אפילו עד סמוך לבין השמשות כמ\"ש לקמן בסמוך. ומכל שכן למ\"ד מנחה גדולה, אי אפשר לומר כלל דהגיעו לשם קודם מנחה גדולה הרבה שהיה להם שהות להסתחר קודם מנחה גדולה, דא\"כ מאי רבותא אשמעינן ברייתא דשרי להפליג כיון שאין שם מהלך חצי יום. והוא הדין למ\"ד מנחה קטנה שרי, דבהא לא פליגי. ואף שראיה זו היא לפירוש רש\"י, ולא לפירוש הרמב\"ם שנתבאר בסי' רמ\"[ח], ורש\"י ס\"ל מנחה קטנה, מכל מקום הטור דס\"ל מנחה גדולה ס\"ל כפירוש רש\"י ולא כפירוש הרמב\"ם, מדלא הביא זה בסי' רמ\"ח ודו\"ק. וגם לרש\"י דס\"ל מנחה קטנה ע\"כ צריך לומר דעובדא דבני בישן מיירי דוקא לאחר מנחה קטנה, לפי מ\"ש הר\"ן בריש פ\"ד דפסחים דבשאר ערב יו\"ט ושבתות אף אם נהגו באיזה מקומות לאסור מלאכה קודם המנחה אינו כלום ע\"ש.
וגם ראיה שניה עולה יפה למ\"ד מנחה גדולה. דלדידיה צריך לומר דתקיעה שניה היתה במנחה קטנה להבטיל העיר ממלאכות המותרות, כגון שצריך לו השכר להוצאת שבת כמ\"ש הט\"ז, או מלאכה שהיא לצורך השבת אלא שהן מלאכות שיש בהן עסק רב ויש לחוש בהן דילמא אתי לאמשוכי, כמ\"ש המג\"א סי' רל\"ב לענין תפלת המנחה שזמנה עד צאת הכוכבים ואפ\"ה ממנחה קטנה ואילך אסורין מלאכות אלו, והוא הדין לענין שבת. והמתירים מלאכות המותרות ע\"כ מיירי בכהאי גוונא דליכא למיחש דילמא אתי לאמשוכי, דאל\"כ מאי שנא מתפלת המנחה. או אפשר דתקיעה ב' היתה חצי שעה קודם זמן קבלת שבת, דאז פשיטא דיש לאסור אפילו מלאכות המותרות אם יש לחוש בהן דלמא אתי לאמשוכי, כמו שאסרו אותן ואת האכילה חצי שעה קודם זמן תפלת המנחה וערבית. ולפי שזמן קבלת שבת חצי שעה לכל הפחות קודם צאת הכוכבים כמ\"ש רמ\"א סי' רנ\"ו, דהיינו מעט קודם בין השמשות, שהוא כמו שליש או רביע שעה עיין סי' תנ\"ט, להוסיף מחול על הקדש, עיין מג\"א סי' רס\"א, לכן כתב המג\"א בסי' רנ\"ו דעכ\"פ שעה קודם צאת הכוכבים ראוי לסגור החנויות, אע\"פ שהיא מלאכה המותרת מכל מקום דילמא אתי לאמשוכי כי ראיתי גודל המכשלה כו', והיינו שראוי לעשות כן אפילו למי שירצה להקל בדברי סופרים כמאן דאמר מנחה גדולה. אבל המג\"א ס\"ל כמ\"ד מנחה קטנה, לפי שדוחק בעיניו לאוקמי ברייתא במלאכות המותרות, אלא סבירא ליה דתקיעה שניה היתה במנחה קטנה כמ\"ש בסי' רנ\"ו להבטיל מלאכות האסורות, ואפילו בכהאי גוונא דליכא למיחש דילמא אתי לאמשוכי, ולסגור החנויות משום דילמא אתי לאמשוכי שלפעמים בא שר אחד כו'. אבל שאר פרקמטיא שהיא בענין שאין לחוש בה לאמשוכי מותרת כל שיכול לגומרה קודם קבלת שבת. ותקיעה ראשונה היתה קודם מנחה קטנה, כדי שיכנסו עם שבשדות לעיר קודם מנחה קטנה ויהיה להם שהות להתעסק בצרכי שבת ב' שעות ומחצה שממנחה קטנה ואילך כמו בני העיר, דהא מהאי טעמא אסרו המלאכה ממנחה קטנה ואילך.
אבל להטור דס\"ל מנחה גדולה אי אפשר לומר כן, שהרי כתב בסי' רנ\"ו דתקיעה ראשונה היתה במנחה, וגם אין סברא כלל לומר דתקיעה ראשונה היתה הרבה קודם מנחה גדולה. ומלשון הרמב\"ם שכתב בהל' יו\"ט פ\"ח שלא יעשה מלאכה בערב יו\"ט מן המנחה ולמעלה כמו בערב שבת, ובהלכות שבת לא הזכיר כלום אלא כתב השש תקיעות בסוף פ\"ה, וסיים שם דתקיעה ראשונה במנחה, משמע קצת דאיסור מלאכה אפילו בעיר נמשך מתקיעה ראשונה ואילך, שהרי לא הזכיר שדה בהל' יו\"ט. וגם בברייתא ריש פרק מקום שנהגו לא הוזכר שדה, והוא תלאה בתקיעות. וסתם מנחה בלשונו היא מנחה קטנה כמבואר מדבריו בהל' תפלה, וכדמוכח מהא דסתם גבי ערב פסח ע\"ש, ודומיא דלא יאכל מן המנחה ולמעלה שבפ\"ו מהל' יו\"ט דהיינו מנחה קטנה. וצריך לומר דתקיעה שנייה להבטיל העיר ממקח וממכר, כדפירש הר\"ן לפי נוסחא שלפנינו אם אין בה חסרון. ולפי זה אין בנו כח לסגור החנויות אף למ\"ד מנחה קטנה, עד חצי שעה קודם זמן קבלת שבת כמ\"ש בסי' רנ\"ו:" + ], + [ + "אם ייחד כו'. עיין מג\"א שכתב ועיין מ\"ש סי' רמ\"ו ס\"ב דבשאלה יש להקל כו', וע\"כ צריך לומר דמיירי בעיר המוקפת חומה כדמסיק, דאם לא כן אינו ענין כלל למ\"ש בסי' רמ\"ו ס\"ב. ואם תמצי לומר שדעתו כאן להקל בשאלה בייחד לו מקום בכל גוונא, מכל מקום לא קאי הכי. שהרי כאן פירש טעם האיסור דהא מכל מקום הרואה כו', ואם כן מדינא אסור, ובס\"ק ה' פירש הטעם שלא להרגיל כו', וגם חזר שם לכתוב דעת המתירין כפי משמעות הגהות מרדכי דלא כמשמעות לשונו בס\"ק ג'. וע\"כ צריך לומר שבס\"ק ג' ד' כתב טעם ההיתר והאיסור לפום מאי דמשמע לכאורה במרדכי עיין שם, ולכן אפשר שהיקל בשאלה כדעת המתירין, אבל במכירה גם המתירים מודים, דאף שנעשו חפצים של עכו\"ם וליכא למיחש למראית העין דהוצאה כמ\"ש המג\"א ריש סי' שכ\"ה, מכל מקום יש לחוש שיאמרו שבשבת מכרו לו. אבל לאחר העיון בהגהות מרדכי (ע\"ש) חזר וכתב ס\"ק ה' טעם האוסרין והמתירין פעם ב', ולפי טעם ההוא אנן לא קיי\"ל כהמתירין בלאו האי טעמא, אלא במכירה משום דשכירות לא קניא כו' וגם בשאלה ומתנה קיי\"ל לאיסור בסימן שכ\"ה ובסי' שמ\"ז. ולכן חזר המג\"א וסיים בס\"ק ה' דאין לסמוך כלל על המתירין, ור\"ל אף בשאלה ומתנה, דומיא דסי' שמ\"ז שהביא משם דקי\"ל לאיסור:", + "לא יניחנו כו'. לא העתקתי מ\"ש הט\"ז להקל לצורך גדול, לפי דלפי מ\"ש המג\"א בסק\"ה דטעמיה דראבי\"ה המתיר הוא משום דס\"ל גבי פשט העני פטור ומותר לגמרי, א\"כ יחידאה הוא לגבי התוס' ורא\"ש ור\"ן ומרדכי בשם ר' יואל וריב\"א ושאר פוסקים שהובאו ב\"י סי' שכ\"ה, ולא סמכינן איחיד במקום רבים אפילו בדרבנן בשעת הדחק אלא אם כן יש שם ג\"כ הפסד מרובה כמבואר בכללי ההוראה, ובהפסד מרובה בלאו הכי שרי לדידן דלית לן רשות הרבים אפילו לשלוח ע\"י עכו\"ם, עיין סי' שכ\"ה דהוה ליה שבות דשבות דשרי במקום הפסד מרובה, כמ\"ש המג\"א בסי' ש\"ז, ואף מי שירצה להחמיר ברשות הרבים שלנו כהאומרים שיש לו דין רשות הרבים, מכל מקום כדאי הם המקילין לסמוך עליהם בהפסד מרובה שהמה הרבים ופשט המנהג כמותם, וכ\"ש שאין לחוש למראית העין של הבריות, ובפרט שהם נוהגים כמ\"ד דלית לן רשות הרבים ואין חוששים שהם לא ידעו מההפסד מרובה ושעת הדחק, כמו שאין חוששים שהם לא ידעו מהדרכי שלום ומאלמות הנכרי מהדבר מצוה ומהטעם שיתבאר בסמוך עיין סימן שכ\"ה:", + "יש להקל כו'. אף שהמג\"א לא היקל אלא כשיחד לו מקום, מכל מקום אף אם אירע שלא ייחד לו יש להקל כהט\"ז, שבדברי סופרים הלך אחר המיקל, ובפרט בשעת הדחק כזה. ועוד דבסי' שכ\"ה ס\"ב מבואר בהדיא דבנכרי אלם מותר אפילו לשלוח לו, וכ\"ש שאין לחוש למראית העין. ולהמג\"א צריך לומר דשאני התם דמיירי לדידן דלית לן רשות הרבים והוה ליה שבות דשבות, משא\"כ כאן יחשדו שעובר על שבות גמור של מקח וממכר. ומיהו יש לומר דגם גזירה זו של מראית העין לא עדיפא משבות, והוה ליה ג\"כ שבות דשבות. וכ\"ש לפי מ\"ש העולת שבת בסי' שכ\"ה דאפילו ברשות הרבים גמורה לא גזרו על מראית העין במקום דרכי שלום ואפילו לשלוח לו שרי ע\"ש:", + "לא גילה כו'. כן משמע בט\"ז סימן ש\"ז סק\"[ג] שכתב תחלה ואמר לו ראה שאני צריך כו' ואח\"כ כתב ואמר לו שילך לדרכו משמע אעפ\"י שלא אמר לו ראה שאני צריך אלא מכיון שאמר לו שילך לדרכו הרי גילה דעתו שצריך אליו:", + "ושמא יחשדוהו כו'. הנה הבית יוסף כתב ומשמע מדברי כולם, דהיינו רש\"י ורמב\"ם ורא\"ש ותוס' וסמ\"ג וספר התרומה וסיעתם, דכל כהאי גוונא לא מינכר מילתא כו'. וכוונתו משום חשדא (כמו שכתבתי בפנים) דומיא דמחובר דבסימן רמ\"ד, שהרי הרמב\"ם לא הזכיר בפירוש אלא דין המחובר, וברש\"י מבואר כן בהדיא, אלא שפירש טעם החשד שיאמרו שבשבת נתן לו (וכן כתבתי בפנים גבי חלוקים שאין דרך לכבס על ידי שכירי יום), והתוספות והרא\"ש וסיעתם פירשו גבי מחובר משום שכיר יום, משום דמיתסר אף שראו אותו עוסק בבנין מערב שבת. ולדינא תרוייהו איתנהו כל חדא היכא דשייכא. והוא הדין לבתוך ביתו שג\"כ הטעם משום חשדא דומיא דמחובר. דאם יש שם טעם אחר לאסור כמ\"ש לקמן, וע\"כ צריך לומר דאותו טעם משכחת לה גוונא דלא שייך במחובר, כגון שאין המלאכה נעשית אצל דירתו של ישראל שאין הישראל רואהו ולא יודע ממנו כלום בשבת (וגם לא מינכרא מילתא שהיא מלאכת ישראל, אי תמצי לומר שכן הוא כוונת הב\"י ולא משום חשדא), דאל\"כ למה לי טעמא דחשדא גבי מחובר הלא כל מחובר הוא ברשות הישראל כמ\"ש התוס' ורא\"ש וסמ\"ג וספר התרומה, וגם היכי שרינן בגמרא בחוץ לתחום, וא\"כ היאך הוכיחו התוס' ורא\"ש וסמ\"ג וספר התרומה דרבי שמעון בן אלעזר אוסר אפילו בסיתות אבנים, וכן פסק בטור ושו\"ע, משום דמחובר ממש לא הוה פליגי רבנן דהא ברשות ישראל הוא, דלמא רבי שמעון בן אלעזר מוסיף לאסור במחובר כהאי גוונא דלא שייך טעמא דאיסורא דגבי בתוך ביתו, אלא ודאי דזה אינו. וכן כתב בהדיא בט\"ז ריש סי' רמ\"ד.
ועיין שם שאוסר אפילו עושה בשבילן מהאי טעמא, כדעת רבינו שמחה החולק על ספר התרומה (שהובא לשונו גם במרדכי ובהגהות מרדכי פ\"ק) כמבואר בהגהות מיימוניות פ\"ו. ולפי זה מ\"ש הטור ושו\"ע סוף סי' רע\"ו דמותר למחות כו', משמע דאין צריך למחות, ומיירי בבית ישראל כמפורש בראש דבריהם, וכן כתב הט\"ז סוף סי' דמותר אפילו להשתמש לאורה כשמדלקת להדחת כלים וכל שכן שאין צריך למחות, וכן כתב בהדיא בהגהות מרדכי סוף פ' ט\"ז בשם הרא\"ם דנכרי העושה מדורה לעצמו בבית ישראל אין צריך למחות, צריך לומר דשאני נר ומדורה שהגוף נהנה ממלאכתו מיד בשבת עצמה, וא\"כ כשעושה בשביל עצמו ומשתמש לאור נרו ומתחמם כנגד מדורתו ניכר הדבר שעשאה בשביל עצמו וליכא מראית העין. ואם עשאה בשביל ישראל צריך למחות בלאו הכי, כמ\"ש הב\"י סי' רע\"ו בשם הכלבו בשם הר\"ם. ומסתימת לשונו שם משמע דהטור שם ושאר פוסקים שהביא ב\"י שם בסמוך שכתבו ומותר למחות, דמשמע דאין צריך, מיירי כשעושה בשביל עצמו. ולא כשעושה בשלו כמ\"ש רמ\"א, שהרי המרדכי שהביא ב\"י שם מיירי בכיבוי נר ומדורה של ישראל, דהאיך יכול למחות כשמכבה שלו. ועוד דבהגהות מיימוניות פ[י]\"ב מבואר בהדיא דמיירי בעבדיו המכבים נרותיו. ומכל מקום גם זה דוחק בלשון המרדכי והגהות מיימוניות ע\"ש.
והאמת יורה דרכו, דהמרדכי כתב כן בשם הר\"ם רבו, דהיינו מהר\"ם מרוטנבורג רבו של הרא\"ש והגהות מיימוניות כנודע, ואינו הר\"ם שבכלבו שהגיה עליו הר\"פ, אלא מהר\"ם לשיטתיה אזיל שכתבו הגהות מיימוניות בשמו בפ\"ח, הובא ב\"י סוף סי' ש\"ה, דכשהנכרי עושה מעצמו לא דמי למתניתין דאין נותנים עורות, ור\"ל דלא בעינן קצץ ושלא יעשה בביתו כי התם, ודעתו כמ\"ש תלמידו הרא\"ש סוף פ' ט\"ז דכשהנכרי עושה מאליו אדעתא דנפשיה קעביד אע\"ג דלא קצץ כמו נכרי שבא לכבות, וכן כתב הרשב\"א שבב\"י סי' ש\"ד. ולא ס\"ל למהר\"ם חילוקו של ר' שמחה שבהגהות מיימוניות והגהות מרדכי בין דליקה דאין צריך ליטול רשות מישראל ובין מבעיר מעצי ישראל, כמ\"ש מג\"א סק\"ט, ולכן התיר גבי גבינות. ואף דמסתמא עושות בבית הישראל, דאין כאן מראית העין, שכל הרואה אותה עושה מאליה (וכן משמע מהא דאין מביאין כלים מבית האומן אפילו ע\"י גוי מפני מראית העין, וכשהאומן מביא מאליו אין כאן מראית העין) יודע דאדעתא דנפשיה קעבדא, שיודעת שלא תפסיד כדפרש\"י גבי דליקה (ואם היא שפחתו השכורה לו צריך לומר דס\"ל כרא\"ם שבהגהות מרדכי, דמתיר גבי דליקה כמ\"ש מג\"א סי' של\"ד, והוא הדין בשאר מלאכות כמ\"ש בסי' רמ\"ד בשם ספר התרומה והמרדכי. וכן דעת הגהות מרדכי והגהות מיימוניות, עיין מג\"א סי' רע\"ו ס\"ק ד. וכן משמע בהדיא בהגהות מיימוניות ריש פ\"ו. עיין במ\"ש בסי' ש\"ז. ובהא אתי שפיר טפי מ\"ש הגהות מיימוניות פי\"ב בעבדיו המכבים נרותיו. אבל להמרדכי דנקט גוי סתמא צריך לומר כמו שכתבתי. ומ\"ש בהגהות מרדכי סוף פ' ט\"ז דעושה מדורה לעצמו, היינו בעבדו שגופו קנוי לו, כדמייתי מברייתא דכריתות ע\"ש, ובסי' ד\"ש. ועוד יש לומר דמיירי שניכר שאינה כו' כמ\"ש בש\"ע סי' ד\"ש ע\"ש בב\"י ודו\"ק), ואין חוששין למראית העין אלא כשהאמת הוא שהוא נתן לו המלאכה או אמר לו לעשותה, שאז יש לחוש שמא יתברר להם האמת (עיין מג\"א סק\"ד) שאמר לו ויחשדוהו שמא אמר לו בשבת, לפירש\"י בריש פ\"ב דמועד קטן, או שמא הוא שכיר יום לפירוש הרא\"ש וסיעתו. וכהאי גוונא צריך לומר לפי מ\"ש המג\"א ריש סי' שכ\"ה דלא חיישינן אלא בחפצים של ישראל, ומנא ידעי שהם שלו, הלא מותר ליתן כלים לכובס אע\"פ שמכבסן על גבי הנהר משום שאין ידועין שהן של ישראל כמ\"ש ב\"י בשם רבינו ירוחם, וכן כתב הריטב\"א פ\"ב דמועד קטן, וכן כתב המאור שם, ופשוט הוא בש\"ע ס\"ג ומג\"א סק\"י, לפי מ\"ש בסי' רמ\"ד ע\"ש דדוקא בספינה אסור במקום פרהסיא, אלא ודאי משום שכשיתברר האמת שהם של ישראל יאמרו שבשבת מסר לו, משא\"כ כשהאמת אינו כן לא חיישינן שיאמרו כלל שהם של ישראל. ומהאי טעמא נמי אתי שפיר מ\"ש המג\"א בסי' רע\"ו ס\"ק י\"ד דמיירי בשל נכרי ולא מיתסר משום מראית העין, אע\"ג דעושה בשביל ישראל ובביתו, וכן בס\"ק ד' שם ציין על רמ\"א דמיירי בבית ישראל ואפילו הכי לא אסר אלא בשל ישראל, אף דמיירי בשביל ישראל ע\"ש בטור וב\"י (דלא כתוספת שבת שם). ומיהו מ\"ש בשם הגהות מרדכי ואפילו בקבולת כגון ששכרו כו', אליבא דהגהות מרדכי כתב כן וליה ס\"ל דבלאו הכי אסור בשכיר שנה כמ\"ש בסי' רמ\"ג ובסי' ש\"ה ס\"ק י\"ג, ולא העתיק זה אלא לאשמועינן דבבית ישראל אסור לכ\"ע, אבל שלא בביתו הוה שרי למ\"ד דהוה כקבולת גמורה.
ובא וראה כמה נתחכם המג\"א בלשונו, שהעתיק דברי הגהות מרדכי ולא העתיקן כהווייתן. כי המעיין היטב בתשובת ר\"ש זו שבהגהות מרדכי ובהגהות מיימוניות פ\"ו שהשיב לאסור מה שהשפחות השכורות עושות מדורה בבית אדוניהם, יראה שמתחלה סתר היתר שלמדו ספר התרומה וסיעתם שהביא ב\"י סי' שכ\"ה דנכרי העושה מאליו אדעתא דנפשיה קעביד מהא דנכרי שבא לכבות כו' (דמיירי אף שניכר כו' כמ\"ש בסי' ד\"ש), ועל זה כתב דלא דמי לדליקה כו', וסיים דדמי לאומנים שעושים בבית ישראל שאסור אפילו בקבולת, ור\"ל דהתם נמי טעמא משום שהישראל רואה ושותק לו ואינו מגרשו מביתו, דאף דאינו יכול למחות שלא יעשה כלל בשבת כמ\"ש שם בסמוך, מכל מקום כשמניחו לעשות בביתו דמי ממש לעושה בשלו מאליו דיוכל למחות, וא\"כ כמו שבביתו אסור אע\"פ שקצץ ה\"נ כשרואה עושה מאליו דקצץ עדיף כמו עושה מאליו, וז\"ש ואין לחלק בין בחנם בין בשכר. ואח\"כ הוסיף דבחנם גרע מבשכר, דאפילו בבית הנכרי צריך למחות כשעושה בחנם אפילו עושה בטובת הנאה כדגרסינן בירושלמי כו' הדא אמרה בטובת הנאה אבל שכיר בעבידתיה עסיק, פירוש ולא יוכל למחות (ר\"ל דכיון שעל פי דין אינו יכול לכופו שלא לעשות בשבת שהקבלן מלאכה דידיה הוא לעשותה מתי שירצה, כדאמרינן בפ\"ב דמועד קטן, א\"כ אף אם ידו תקיפה עליו או שיאבה לו וישמע אליו אין צריך למחות דבעבידתיה עסיק), אלמא בחנם צריך למחות עכ\"ל. כוונתו דדוקא בשכיר שלא יוכל למחות, אבל בחנם אף שעושה בטובת הנאה שקיבל כבר או שיודע שלא יפסיד ויקבל טובת הנאה דהיינו מעליותא דעושה מאליו כדפרש\"י, מכל מקום כיון שיכול למחות חייב למחות.
והנה לפי דעתו ז\"ל דדוקא משום שלא יוכל למחות, ולהכי בבית הישראל שיוכל לגרשו מביתו אסר בירושלמי אפילו בקצץ, שפיר סיים שם דאפילו בשביל נכרי צריך למחות כשיכול, דהיינו כשעושה בשל ישראל או שעושה בבית ישראל. אבל המג\"א לא העתיק אלא תחלת דבריו, לאסור כשעושה בשל ישראל ובשביל ישראל, אף שעושה מאליו דעבד אדעתא דנפשיה שיודע שיקבל טובת הנאה בעד זה, דכהאי גוונא אוסר הירושלמי שהביאו ג\"כ הב\"י ופסקו בש\"ע. ולא קיי\"ל כחילוק מהר\"ם דלעיל, אלא כשאינו רואה או שאינו עושה משל ישראל, דבכהאי גוונא מיירי הרא\"ש הנ\"ל, ולכן חלק על הש\"ע בסי' ש\"ה (דאין סברא כלל לחלק בין דעתו על טובת הנאה שקיבל כבר ובין דעתו על מה שיקבל. ועוד דהעושה מאליו ג\"כ יכול להיות דעתו על מה שקיבל כבר כמ\"ש רמ\"א בסי' רמ\"ז סעי' ד' בהג\"ה). אבל בקבולת משמע מהמג\"א דשרי שלא בביתו, וכ\"ש כשעושה בשביל נכרי, משום דגם בביתו אין טעם האיסור משום דרואה ושותק, אלא כמ\"ש הב\"י בסי' זה דדעת רש\"י ותוס' ורא\"ש וסמ\"ג וספר התרומה דהטעם משום חשדא וכמ\"ש לעיל, מכלל דמשום רואה ושותק לא מיתסר בקבולת גמורה כגון שקצץ אע\"ג דיוכל למחות, משום דודאי עביד אדעתא דנפשיה אף שרואה ושותק, וכ\"ש כשעושה בשביל עצמו דלא כהגהות מרדכי (וכן משמע בט\"ז סוף סי' רע\"ו, דמסתמא מדלקת השפחה נר של בעל הבית להדחת כליו). וכן משמע בהדיא ממ\"ש המג\"א בסי' ש\"ז ס\"ק כ\"ט דאף כשהנכרי עושה בשל ישראל אין איסור אמירה אלא כשמגיע לו הנאה שמרבה לו שכר בעד זה ע\"ש. וכן פסק רמ\"א בי\"ד סי' רצ\"ז ס\"ד בהג\"ה. ואף החולקין שהביא הש\"ך שם לא אסרו אלא האמירה אבל לא למחות כשרואהו. וכן דעת כל האחרונים בסי' רמ\"ג גבי קבלנות דמרחץ שתלו בנוסחאות הרא\"ש וטור, ומדברי כולם משמע דכשעבד אדעתא דנפשיה שרי, אם לא משום שהישראל מרויח או משום מראית העין דמחובר ע\"ש היטב, ולא חששו כלל לעצי הישראל, דודאי השכיר שנה מסיק בעצי בעל הבית, וגם מלאכת ההסקה נעשית במרחץ של בעל הבית. ואין לומר דכיון ששכרו לכך אין צריך ליטול רשות, שהרי קבלן העושה בטובת הנאה בבית נכרי דאין צריך ליטול רשות ואפילו הכי צריך למחות. ואף דבשכירות אין צריך, מכל מקום החילוק ביניהם הוא משום דכאן יכול למחות וכאן אינו יכול, וא\"כ גבי מרחץ נמי דיכול למה אין צריך (ולרבינו שמחה צריך לומר דגם בקבלנות צריך רשות לעשות בשבת, ולהכי לא דמי לדליקה, וא\"כ הוא הדין במרחץ). אלא על כרחך צריך לומר לדעת האחרונים דהחילוק ביניהם הוא משום דבשכירות אף שרואהו ושותק דעתו על שכרו, דהא ניחא ליה טפי מניחותא דבעל הבית. וא\"כ כ\"ש כשעושה בשביל עצמו לגמרי. ומה שהניח המג\"א בסי' ש\"ה את דברי הש\"ע שם סעיף כ\"א בצ\"ע, היינו משום דהתם מיירי שעושות בשביל אדוניהם ע\"ש בב\"י, וגם מסתמא עושות הגבינות בבית אדוניהם. ומיהו כל זה כשעושה בשל ישראל, אבל כשעושה בשלו אף בשביל ישראל ובבית ישראל אין צריך למחות, כמ\"ש המג\"א סי' רע\"ו. ואף מלשון הגהות מרדכי והגהות מיימוניות שהעתיק בסי' ש\"ה סקי\"ד משמע דאף בבית ישראל לא מיתסר אלא בשל ישראל. ואף שבהגהות מיימוניות והגהות מרדכי סיימו להחמיר אף בשלו, לא קיי\"ל הכי, משום דספר התרומה ומרדכי והגהות מרדכי פרק קמא והר\"ם שבהגהות מרדכי סוף פ' ט\"ז וטור ושו\"ע סוף סי' רע\"ו הנ\"ל ושאר פוסקים שבב\"י שם פליגי עליה, עכ\"פ בעושה משלו לפי דעת המג\"א. והוא הדין בעושה מדורה ומדליק נר בשביל עצמו בשל ישראל בבית ישראל, כמשמעות הטור ושאר פוסקים לפי דעת הב\"י והט\"ז סוף סי' רע\"ו וכמ\"ש לעיל. אבל במלאכה אחרת אין להקל נגד הט\"ז ריש סי' רמ\"ד, אע\"פ שספר התרומה מתיר, וכן משמע בהגהות מיימוניות שאין מסכימים עם ספר התרומה בזה ע\"ש:", + "אלא כשאין מגיע כו'. עיין במ\"ש בסי' רמ\"ד שיש שני מיני ריוח ריוח שרכושו מתרבה וריוח מלאכה זו גופה. הראשון נזכר לאיסור בדברי הרא\"ש, על כל פנים לענין ליתן לו בערב שבת, ובזה ודאי לא חלק הט\"ז, דבסימן רמ\"ו קיי\"ל כהרא\"ש בהא. אבל בריוח מלאכה זו גופה שלא נזכר אלא בהשגת הראב\"ד פ\"ו, דלאחר שבת יעשה עוד בלא\"ה ויפסיד מלאכה זו לגמרי אם לא יעשה אותה היום, וכן כתב מהר\"י אבוהב בסי' רמ\"ג ע\"ש בב\"י. והב\"י שם ובסי' רמ\"ד שכתב האיסור במרחץ משום מראית העין מכלל דלא פסיקא ליה מלתא לאסור בשביל כך כיון דקעביד אדעתא דנפשיה, וכן כתב הט\"ז בסי' רמ\"ג. ודעתם בזה דלא כהראב\"ד אלא כהרמב\"ם, דהם לא פירשו ברמב\"ם כמ\"ש המג\"א כדרך השרים כו', דלדעתו כולי עלמא מודו במשתרשא ליה דאסור ולא פליגי אלא אי מיקרי משתרשא ליה ע\"ש, אבל הב\"י וט\"ז לא פירשו כן, דוק בלשונם שם ותשכח דהכי הוא. אלא שהב\"י ספוקי מספקא ליה, ולפי ספיקו דאפשר דהרמב\"ם מודה בשכיר שנה צריך לומר כפירוש המג\"א, אבל הט\"ז אפשר דפשיטא ליה דלא כרמ\"א שם. והשתא אתי שפיר מ\"ש בסי' ש\"ז סק\"[ג] דאסור שיאמר לו שילך לדרכו במוצאי שבת מיד, דמשמע כשאינו אומר לו כן שרי, אף שהאמת כן הוא שילך במוצאי שבת מיד ויטול ממנו מעותיו אם לא יקנה, או שאף אם יקנה אח\"כ לא יהיה לו חפץ במקחו לאחר זמן כשיחזור מן הדרך, דעל כרחך מיירי בכהאי גוונא, דאל\"כ היאך יבין הנכרי לקנות בשבת דוקא, הלא אינו אומר אליו כלל שצריך במוצאי שבת מיד, כמ\"ש שם לעיל בסמוך, וא\"כ משתרשא ליה מלאכה זו גופה ואפ\"ה שרי. וכן משמע ממ\"ש בסוף סי' ש\"ה בשם חמיו דבשכיר שנה שרי. עי' שם במג\"א שהקשה על זה מסי' רמ\"ד ס\"[ה] בהג\"ה, אבל לפי מה שנתבאר דהט\"ז חולק על רמ\"א לא קשיא מידי.
ומיהו זהו דוחק גדול לומר דהט\"ז יחלוק בבירור על רמ\"א ולא יזכיר מחלקותו באותו פרק באותו מקום שהגיה רמ\"א, ובפרט שציין באותו מקום וכתב שם מה שהיה נ\"ל לחדש ולא זכר חידוש זה דלא קיי\"ל כרמ\"א שסתם דברו בלי שום חולק. וממ\"ש בסי' רמ\"ג אינו ראיה, דשם מפרש כוונת הב\"י דיש לדחות דברי מהר\"י אבוהב, אבל אנו נמשכין אחר רמ\"א, ולא הוצרך לזכור זה שם שאין שם מקומו. ומסי' ש\"ה אין ראיה דאין כוונתו להתיר שלא יצטרך למחות, כדמשמע מהמג\"א שם, שהרי אף מהר\"ם המחמיר לקנות החלב, מתיר אפילו לומר לכתחלה כמבואר בהדיא במרדכי סוף פרק כ\"ד ע\"ש, אלא משום שאמירה זו דחויה היא ולא הותרה, שצער בעלי חיים דוחה שבות דרבנן, הילכך כל מאי דאפשר עבדינן, דהיינו שיקנה החלב כדי שיהיה טורח בשביל עצמו, שאף שהותרה אפילו האמירה מכל מקום כיון שאפשר שיעשה בשביל עצמו למה יעשה בשביל ישראל, יעשה בשביל עצמו כדי להקל איסור האמירה, שנעשה כאומר לו עשה מלאכתך, כמ\"ש בהגהות מרדכי סוף פ\"ד לענין לקצוץ לנכרי בשבת לדבר מצוה שיעשה בו ביום דשרי לדעתו, ובלא קציצה אסור דקעביד אדעתא דישראל ע\"ש, אבל אם באמת עושה בשביל עצמו כגון שכיר שנה דקעביד אדעתא דנפשיה כמ\"ש ספר התרומה ורא\"ם, ואף להאוסרין אין טעם האיסור משום שהוא מתכוין לטובת הישראל בלבד, דא\"כ בלא ריוח הישראל נמי ליתסר כמו בקבלנות ולא קצץ, אלא ודאי הטעם הוא משום דכיון שיש ריוח להישראל ולו אין ריוח מחזי כשלוחו, כמ\"ש בסי' רמ\"ד, א\"כ אין לאסור כאן שהשליחות עצמה מותרת. ובמ\"ש בסי' ש\"ז יש לומר (כמ\"ש בפנים) דבההוא אפילו המג\"א מודה כיון שגם להנכרי יש ריוח, וע\"ש בסי' רמ\"ד.
ואיך שיהיה כוונת הט\"ז בסי' ש\"ז אין לנו להקל נגד רמ\"א סי' רמ\"ד ס\"[ה], כיון שהט\"ז לא חלק עליו שם בפירוש, ובפרט שהמג\"א הסכים לאיסור. ואם משכחת גוונא דאית ביה שעת הדחק בלאו הכי יש לסמוך על ספר התרומה וסיעתו כמו לענין דליקה בסי' של\"ד, ע\"ש במג\"א ס\"ק ל' ובסוף סי' רמ\"ז. ומיהו ממ\"ש המג\"א בסי' זה ס\"ק ח' אין קפידא כו' משמע דבלא\"ה אסור אפילו להרא\"ש בד' וה', ובסוף סי' רמ\"ז גבי שכיר שנה שרי בד' וה', מכלל דהכא חמיר משכיר שנה כיון שאין המלאכה יכולה להגמר אלא אם כן תיעשה גם בשבת, משא\"כ בשכיר שנה שמלאכה זו יכולה להעשות אף בחול אלא שיפסיד מלאכה אחרת, א\"כ אפשר אף שספר התרומה וסיעתו מודו הכא, וצ\"ע:", + "ומכל מקום אם רואה כו'. דוקא רואה אבל יודע אין צריך למחות אפילו כשלא קצץ כשנתן לו בד' וה', דאל\"כ האיך מותר לשלוח אגרת בד' וה' הא ודאי לא יעמוד בשבת באמצע הדרך. וכן כתבו בהדיא בעולת שבת סי' זה ס\"ג ובט\"ז ריש סי' רמ\"ח ופשוט הוא. ועוד דמשנה שלימה שנינו נכרי שבא לכבות אין אומרים לו אל תכבה, אע\"ג דהוה ליה כעושה בטובת הנאה כמ\"ש לעיל. דאם אין היתר בערב שבת בטובת הנאה אלא כשאפשר שלא יעשה בשבת א\"כ מה הפרש יש בין טובת הנאה ללא קצץ, ממ\"נ אם תולין להקל שלא יעשה בשבת אף בלא קצץ לישתרי ואם יעשה אף בטובת הנאה אסור, אלא ודאי דזה אינו, דכל שאינו רואהו עביד אדעתא דנפשיה, כדמשמע בהדיא בהגהות מרדכי הנזכר לעיל, ומשמע שם (עמ\"ש לעיל) שהכל תלוי במה שהנכרי רואה מדעת הישראל שאינו מוחה בידו שעושה בלא רשותו, ולהכי בדליקה שאין צריך רשות קעביד אדעתא דנפשיה. וגבי קבולת בבית נכרי, צריך לומר דמכל מקום לעשות בשבת בשל ישראל צריך רשות (כמ\"ש בפנים). ואפשר דאף שאינו רואהו ממש אלא שהנכרי יודע בבירור שהישראל יודע מעשייתו בשבת ויכול למחות בו בקל כגון שעובד סמוך לביתו ואינו מוחה בו א\"כ גלי דעתיה דניחא ליה ואדעתיה קעביד, ואפשר דלא אמרינן דעביד אדעתיה אלא אם כן רואהו ממש שאז מה שהוא עושה בשעת ראייתו אותו הוא מתכוין שתהא לרצון לפני הישראל הרואהו וצ\"ע.
ומיהו כל זה כשיכולה המלאכה להעשות בחול, דאז אע\"ג דלא קצץ דלא עביד עיקרא דעבידתיה אדעתא דנפשיה, מכל מקום מה שעושה בשבת עביד אדעתא דנפשיה להשלים קבלנותו שכבר קיבל ונתחייב לעשות, להכי אין צריך למחות כשאינו רואהו כשנתן לו בד' וה' להרא\"ש וסיעתו. אבל כשאי אפשר לה להעשות בחול בגלל הישראל אזי מקרי עשיית השבת בשבילו אע\"ג דקצץ, וצריך למחות אף שאינו רואה, כדמשמע מלשון המג\"א סי' רמ\"ד ס\"ק א', דהתם מיירי בצנעה בביתו של נכרי ולא נזכר שם כלל שרואה אותו. ואף שנותן לו בד' וה', כמ\"ש המג\"א בסי' זה ס\"ק ח' לענין ליתן לכתחלה, וכ\"ש לענין למחות כמבואר בס\"ק ט'.
ואפילו כשאפשר לה להעשות בחול אלא דמשתרשא ליה עשייתה בשבת להראב\"ד וסיעתו צריך למחות אף שאינו רואהו, שהרי ברמב\"ם לא נזכר כלל שרואהו ואפילו הכי השיג הראב\"ד. ואף אם מסר לו המלאכה בד' וה' אוסר הראב\"ד, שהרי ברמב\"ם לא נזכר כלל ערב שבת ואפילו הכי השיג עליו. וכן משמע מסתימת האחרונים בסי' רמ\"ד ס\"[ה]. וכן משמע ממ\"ש הב\"י סי' רמ\"ג בשם מהר\"י אבוהב, והסכים עמו המג\"א לאסור משום ריוח הישראל, והצריכו למחות כל השבתות של שנת שכירותו, ולא די בשבת הראשון אם שכרו בערב שבת ההוא. וכן משמע ממ\"ש רמ\"א בדרכי משה סי' זה דהרמב\"ם מיירי כשלא נתן לו כלום ואפילו הכי אוסר הראב\"ד בכל שבתות השנה, ופסק רמ\"א כדבריו בשכיר שנה בסתם ולא פירש כשנתן לו בכל ערב שבת וערב שבת. אלא ודאי דלא דמי לאיגרת בסוף סי' רמ\"ז, דכשנותן לו בד' וה' אע\"ג דמשתרשא ליה לא גרע מלא קצץ כלל דשרי בד' וה' כיון שאינו רואהו, משום דכיון שקיבלה להוליכה למחוז חפצו נעשה עכשיו עליה כקבלן, שעשייתו בשבת היא אדעתא דנפשיה להפטר מחיוב שקבל על עצמו להגיע האגרת למחוז חפצו, ואם ילך בשבת וישלים קבלנות זו לא יצטרך להשלים זה בחול, וכיון שמצד הישראל היתה יכולה להעשות בחול א\"כ עשיית השבת אינה בשבילו. משא\"כ במרחץ, שאף אם יעשה בשבת לא יפטר בזה משום קבלנות, שאף שלא היה עושה בשבת לא היה מצטרך לעשות זה בחול, א\"כ עשיית השבת היא בשביל הישראל שיש לו ריוח ממנה ולא להנכרי. וכן בסי' רמ\"ד ס\"[ה] לא מיירי כלל כשנתן לו קבולת בד' וה', דהא לא אצטריך לאשמעינן דשרי, דהא כתבו בפירוש בסי' רנ\"ב. וכי סלקא דעתך מפני שהוא שכיר שנה גרע מנכרי דעלמא דלא קצץ, ומהאי טעמא שרי בסוף סי' רמ\"ז גבי איגרת, משום דלא גרע מנכרי דעלמא דלא קצץ כלל. דאף דגבי שכיר משתרשא ליה, מכל מקום הוא עביד אדעתא דנפשיה, כמ\"ש ספר התרומה ורא\"[ם]. ומ\"ש המג\"א סי' רמ\"ג ואין לומר דעביד כו', היינו שאין לו ריוח ולהישראל יש ריוח ומחזי כעושה בשבילו כמ\"ש בסי' רמ\"ד ע\"ש. והתם אף דמכל מקום עביד אדעתא דנפשיה צריך למחות בכל גווני, משום שאינו משלים ופוטר מעליו חיוב קבלנות בעשייה זו שבשבת, שקבלנות שקיבל בתחלת שנתו אינה נשלמת עד סוף שנתו, וגם אינה מתחלקת לחלקים שנאמר שפטר חלק ממנה, שאף אם לא היה עושה היום לא היה עושה למחר כפליים.
וחילוק זה שבין משלים קבלנות לאינו משלים הוא מוכח בהדיא מדין מוכר מנעלים בשבת בעיר שרובה ישראל שכתב המג\"א בס\"ק ט\"ו, או מיני מאכלים ביו\"ט, שאסור אפילו על דרך היתר מכירה בשבת, ואפילו שנותן לו משכון דודאי עבד אדעתא דנפשיה לקבל המשכון מיד והמעות למחר ואפ\"ה אסור, ואילו בקצץ מותר גבי מנעלים, או גבי מאכלים אם דמו למנעלים כמ\"ש המג\"א ריש סי' תקט\"ו, ואף דבתרווייהו אדעתא דנפשיה קעביד, ע\"כ צריך לומר שהחילוק ביניהם הוא משום שזה עושה להשלים קבלנותו וזה עושה מאליו בלא קבלנות. ולא דמי כלל למ\"ש מהר\"ם דקבולת גרע מעושה מאליו כמ\"ש לעיל, משום דכשעושה מאליו עביד לגמרי אדעתא דנפשיה. וכן משמע בסי' שכ\"ה במג\"א ס\"ק ל\"א ע\"ש ודו\"ק:", + "אינו עושה בפרהסיא כו'. עיין במ\"ש בסי' רמ\"ד.
ואין להקשות על עיקר דינו של המג\"א ממ\"ש בדרכי משה, דהרמב\"ם מיירי שלא נתן לו כלום ואפ\"ה בעינן קצץ, דזה אינו, דהדרכי משה כתב כן על הסיפא בשוכר לזמן ושם לא נזכר קצץ, וברישא ודאי מיירי כשעושה משל ישראל אף להדרכי משה:", + "נרו בשבת. עיין במ\"ש לעיל:", + "מפני מראית כו'. כן הוא בהדיא בנימוקי יוסף ובב\"י ובמג\"א סי' תקל\"[ד] ע\"ש בדרכי משה ובר\"ן סוף פ\"ד דפסחים. אלא שבב\"י כאן לא כתב כן להר\"ן, והעולת שבת כתב כן בשם הב\"י, לכן השיג עליו המג\"א, אבל באמת גם להר\"ן היא מפני מראית העין כמ\"ש סוף פ\"ד דפסחים. ועיין בב\"י דלפירש\"י שרי גם בשבת לצורך שבת א\"כ אין לומר בענין אחר לדידן דקיי\"ל לאסור אלא כמ\"ש:", + "ומכל מקום השמן כו'. המג\"א כתב כן בפירוש הש\"ע, אם כן ודאי אין דעתו למ\"ש הרא\"ש, שהרי בב\"י פסק כרי\"ף ורמב\"ם, וכמ\"ש הר\"ן ומגיד משנה. וגם בש\"ע לא העתיק כלשון הטור ודוקא שנידוכו כו' גבי בוסר ומלילות. וגם ממ\"ש המג\"א ליכא חיוב חטאת משמע דאיסורא איכא, ולדעת הרא\"ש וטור לא משכחת לה כלל, דבמחוסרין שחיקה יגמור בידים לדעתם כמ\"ש המג\"א בס\"ק י\"ט ע\"ש:", + "הבוסר כו'. עיין מג\"א מ\"ש גבי מלילות. צ\"ע מסי' שי\"ט ס\"ו בהג\"ה דיכול להוציא הפרי מהאגוז בעודו בקליפתו הירוקה ולא חשיב מפרק, הכי נמי בנידון דידן כיון שבלא השבלים אין בו משום מפרק מה שסוחט המוהל מהחטה, שלא חייבה תורה אלא בזיתים וענבים, א\"כ אף שסוחטה בעודה בשבולת אין בה משום מפרק. ואף אם תימצי לומר דשאני התם דמיפקד פקיד הפרי בקליפה, מכל מקום צ\"ע הא לא מיקרי משקה אלא היוצא מזיתים וענבים ואוכלא דאפרת הוא, עיין במ\"ש בריש סי' ש\"ך. ואף לפי פירש\"י דזיתים וענבים היינו טעמא דמחייב עלייהו משום דאורחייהו בהכי, אבל בלאו הכי אע\"ג דמפרק לא מחייב, א\"כ גבי מלילות צריך לומר נמי דאורחייהו בהכי, וזה ממש כמ\"ש התוס' דקיימי לסחיטה, וכן גבי בוסר, ואפשר דהוא הדין שום. ועוד צ\"ע דלא דמי כלל לזיתים וענבים שרובן לסחיטה כדפירש\"י שם דף קמ\"ג, אבל הני דמו לתותים ורמונים, עיין מג\"א סי' ש\"ך.
ועיקר תמיהתו לא קשיא מידי, דהא תותים ורמונים היוצא מהן אסור כמ\"ש בסי' ש\"ך, וע\"כ צריך לומר גזירה משום זיתים וענבים וכולה חדא גזירה היא, כדאיתא בריש פ\"ק דביצה. ואינך אמוראי לא פליגי על רבי יצחק אלא בביצה דלאו משקה היא כמו שכתב הרא\"ש שם, וכן משמע בהדיא בגמרא ופירש\"י שם ד\"ה אם לאוכלין. משא\"כ כשריסקן מבעוד יום אף בזיתים וענבים לא גזרו בכהאי גוונא. וכן הוא בהדיא בריא\"ז סוף פ\"ק עיי\"ש אלא שיש שם חסרון וטעות סופר (וצ\"ע):", + "הפסד כו'. מלשון רמ\"א שכתב כמו שנתבאר בסי' רמ\"ד משמע שצריך הפסד מרובה כי התם. ולכאורה העולת שבת הקשה יפה, דבסי' רמ\"ד גבי מכס משמע דלא גזרו כלל למראית העין במקום הפסד מרובה, ולא משום מחלוקת הפוסקים מקילינן התם. ולדעת המג\"א שהשיג על העולת שבת צריך לומר דסבירא ליה, דשאני התם שלא יחשדוהו אלא על שבות דלית ביה מעשה דהיינו שעושה ע\"י נכרי, אבל הכא יחשדוהו שעושה מלאכה בעצמו. ולפי זה י\"ל דלא בעינן הפסד מרובה וצ\"ע:", + "מצוה על כו'. עיין מג\"א, וכוונתו דמוקצה חמיר מכרמלית כמ\"ש בסי' שי\"א, וגבי מוקצה גזרינן גזרה כדאיתא בדף קכ\"ב ובסי' שכ\"ה סי\"א. אבל אין צריך לזה דכאן אין גזרה כלל אלא ספק גמור שמא יש כבר חפץ אצלו, כיון שרגיל בזה כל ימות החול, ולא אמרינן ספק דברי סופרים להקל כיון שיכול להתברר מיד דמיא לחסרון ידיעה, ועוד שאין עושין ספק דברי סופרים לכתחלה כמ\"ש המג\"א בסי' יו\"ד ס\"ק י\"א ע\"ש:" + ], + [ + "ואם נתקרר כו' שם בתוכו כו'. אף שסיים המג\"א דבתוכו אסור, היינו להחזיר, אבל להשהות אין שום סברא כלל לחלק בין תוכה לגבה, כדאיתא בהדיא בסוגיא דף ל\"ז ע\"א עיין שם:", + "אבל בדיעבד כו'. זה פשוט לפי מ\"ש הב\"ח והמג\"א סי' רנ\"ד להקל בדיעבד בתנור מכוסה ולא שריק כדעת ספר התרומה וסיעתו, אף דרבים פליגי עלייהו כמ\"ש שם, וגם לא הוזכר דעתם כלל בשו\"ע. וכל שכן הכא שהשו\"ע עצמו ביורה דעה סי' קי\"[ג] כתב דהוא שליש בישולו, וכאן אינו אלא חומרא בעלמא משום חומרא דשבת כמו שכתב המג\"א, פשיטא דיש להקל בדיעבד כרבים החולקים על הרמב\"ם, דהיינו רש\"י ור\"ן סוף פרק קמא והרשב\"א והטור יורה דעה שם ומהר\"ם בהגהות מרדכי ושאר פוסקים:", + "תבשיל ישן כו'. כן משמע בהדיא במג\"א סוף סי' רנ\"ט והוא פשוט, דכיון דאפילו באינו גרוף דלכולי עלמא אסור על גבה שרי לסמוך, כל שכן כשהניחה על גבי קרקע דלרבי יוחנן בגמרא שרי אפילו על גבה. ואפילו להניח לכתחלה מתיר בהדיא בהגהות מרדכי בסמוך לחשכה לפי שיטתו דאסור על גבה, עיין שם היטב. ומשמעות רמ\"א בסוף סימן צ\"ע:", + "דהיינו שאם כו'. אף שבב\"י ובמג\"א מיירי בצונן, מכל מקום אפשר הוא הדין לחם לענין חזרה בסמיכה לאינו גרוף. ואפשר דשאני התם דמיירי באיסור בישול, שהרי בסמיכה לתנור שלנו שרי לגמרי כמו שכתב רמ\"א סוף סי' זה, אבל הכא מיירי בשמא יחתה ותלוי בחום התנור. וכן הוא משמעות לשון הגהות מרדכי ורמ\"א. וכן עיקר (וצריך למחוק זה בפנים):", + "הגרופה כו'. כן משמע בהדיא במג\"א שהצריך דבר המפסיק על גבה משום שאינו גרוף, ובסק\"ט כתב דרך אפשר בעלמא וכשכתב אח\"כ ומיהו כו' נסתר זה, לפי מה שכתב בסקל\"ה דהיתר תוכה הוא משום שהסירו משחשכה. ומה שכתב כיון שלא הטמינו בו היינו כי היכי דלהוי כגרוף עיין שם, משמע דבלא גרוף אסור אף שאין היד סולדת בו דבהכי מיירי רמ\"א התם בהג\"ה, וממילא משמע דלתוכה אף בגרוף אסור אע\"פ שאין היד סולדת בו אם הסירו מבעוד יום, דאם לא כן למה לי התירא דהר\"ן עיין שם. וזהו שכתב המג\"א בסוף סק\"ט ומיהו לתוכה כו' ודו\"ק:", + "ולכן טוב כו'. בודאי אין כוונת המג\"א להזהירנו על תנורים שהיו בימיהם, שהרי אינו מחדש לנו הלכה אלא למעשה בא להזהירנו, ותנור שלנו אף אותו שאופין בו יש עליו מעזיבה. אלא ודאי דסבירא ליה עיקר כהאומרים דלא מהני, שהמה הרבים. וכן כתב בהדיא בסי' רנ\"ט דלא נהגו היתר אלא כשלא הוסק עדיין עיין שם:", + "לדברי הכל אע\"פ כו'. היינו משום דהרי\"ף ורמב\"ם לא סבירא להו כלל כפירוש התוס' וסייעתם בלהחזיר כמו שכתב הב\"י, והתוס' וסיעתם פסקו כחנניה. ועיין בכללי ההוראה:", + "לדברי הכל שבחי כו'. מדברי הט\"ז מבואר דאיסור החזרה בגרוף הוא גם כן משום חיתוי. וכן משמע קצת מלשון הרא\"ש סימן יו\"ד. ואפשר דהמג\"א סבירא ליה נמי הכי, ולהכי התיר בחי. אבל לפי מ\"ש (בפנים בשם) הר\"ן דהטעם הוא משום דמחזי כמבשל לכתחלה אין להקל בחי סמוך לחשכה, אלא אם כן נאמר דלא גזרו כלל סמוך לחשכה בהנחה על גבי קרקע ואין דעתו להחזיר, ולא משמע הכי מדברי הפוסקים (ועיין רא\"ש פ\"ד סי' ב' שסותר למה שכתב בפ\"ג סוף סי' ב' וצ\"ע) ומלשון רמ\"א, עיין הגהות מרדכי. ומיהו כיון דלהר\"ן בלאו הכי שרי מתרי טעמי, חדא דלא סבירא ליה כלל לאסור מבעוד יום, ותו דגם בשבת מתיר אם סילקה משחשכה וכן המנהג, אם כן פשיטא דאין להחמיר בזה סמוך לחשכה (ולכן סתמתי בפנים):", + "אם עבר כו'. עיין מג\"א ס\"ק ל\"ז שלא התיר בדיעבד אלא כשעשה כן נכרי, ובסי' רנ\"ד סוף ס\"ק י\"א משמע שאף בישראל יש להקל דומיא דהתם, אף שיש לחלק ביניהם דהתם קעבר אדרבנן והכא אדאורייתא כמבואר מלשונו. וצ\"ע לדינא:", + "מה שמותר כו'. אף שהמג\"א למדה לכאורה מס\"ג בש\"ע, והתם לא שרי אלא בתנאים המבוארים גבי חזרה שעודה בידו ושתהיה רותחת אף לרמ\"א אם נטלה מבעוד יום, מכל מקום ממה שכתב המג\"א וכן משמע בסי' שי\"ח ס\"ח וסט\"ו מבואר דאפילו תבשיל קר שרי דבהכי מיירי התם, ואם כן הוא הדין להניחה על גבי קרקע דלא מיתסר אלא משום שמושיב לכתחלה בשבת, והתם שרי אפילו לכתחלה. וכן כתב המג\"א בהדיא סוף סי' רנ\"ט דאפילו תבשיל קר שרי בדבר המפסיק, ומשמע אפילו לכתחלה, מדלא הצריך שיסירו מהכירה משחשכה, וגם בלאו הכי כיון שנצטנן לגמרי הרי זה כמושיב בתחלה כמו שכתב המג\"א בסקל\"ו, והוא הדין לסלקא דעתך השתא אפילו בלא דבר המפסיק. ולהכי הזכיר כאן המג\"א מגיד משנה פכ\"ב, להודיענו דדמי למה שכתב המגיד משנה שהעתיק המג\"א בסקל\"ג דאפילו לכתחלה שרי התם.
והא דהכא בס\"ג בש\"ע לא התיר אלא חזרה, יש לומר כמו שכתב המג\"א סי' שי\"ח סקכ\"ו לחלק בין תבשיל חם שיש בו רוטב לצלי דהיינו שאין בו רוטב אע\"פ שנצטנן לגמרי, דבהכי מיירי התם בס\"ח והכא בס\"ה (דמהכא הקשה המג\"א, וטעות סופר נפל שם וצ\"ל בסימן רנ\"ג ס\"ה, דעל ס\"ג לא תירץ כלום, ועוד דמס\"ג לא קשיא מידי שלא התיר אלא בתנאי החזרה ושם בס\"ז לא מיירי כלל בחזרה עיין שם במג\"א סקכ\"ד. ואפשר לקיים הגירסא ולומר דראייתו מס\"ג אינה אלא להוכיח דהוה כגרופה, ואם כן אמאי אסר בס\"ז, דאין לומר משום דמניחו לכתחלה, דהא בס\"ח הכריע להקל בזה, אבל לענין גרופה אפשר דאין ראייה מס\"ח דבתבשיל קר לחממו שאינו ראוי להתבשל שם שהרי אין בו רוטב והוא קר אין לחוש לחיתוי שאף בלא חיתוי יתחמם, אבל בתבשיל חם שיש בו רוטב חיישינן שיחתה להוסיף בבישולו, ועל זה תירץ לחלק לענין לכתחלה בין ס\"ח לס\"ז וסי' רנ\"ג ס\"ג. אלא דלפי זה לשון צלי אינו מדוקדק, דבס\"ח מיירי בתבשיל אבל כאן בס\"ה מיירי באפוי ונקרא צלי).
ואיך שיהיה, מכל מקום לפי מה שהעלה המג\"א שם להקל בין בתבשיל קר בין בתבשיל חם, אם כן הוא הדין על גבי מעזיבה המפסקת או דבר אחר המפסיק על גבי תנור, וכמשמעות דבריו בסוף סי' רנ\"ט. דאף אם תימצי לומר שאף לפי מסקנת המג\"א שם בסי' שי\"ח אפילו הכי בס\"ג לא שרי אלא בתנאי חזרה, משום דתוך הקדרה הריקנית גרע טפי מעל גבי קדרה הטמונה או על גבי המיחם שעל האש, ולא מהני הקדירה הריקנית אלא לענין דהוה ליה כגרופה אבל לא לענין להושיב בתחלה, מכל מקום על גבי התנור ודאי דפשיטא דדמי טפי לעל גבי המיחם מדדמי לתוך הקדרה הריקנית. ואף אם תימצי לומר דהא דגרע טפי בקדירה ריקנית היינו משום שהיא ככירה, שהכירה הוא מקום הראוי לבישול בתחלה ואיסור הושבה בתחלה הוא משום שנראה כמבשל לכתחלה כמ\"ש רז\"ה ור\"ן, מכל מקום על גבי תנור פשיטא דאינו מקום הראוי לבישול כלל בתחלה ודמי ממש למיחם שעל האש, אם לא משום הכירא כמו שכתב המג\"א:", + "ואפילו לכתחלה כו'. כן משמע בהדיא במג\"א שלא אסר אלא להישראל עצמו משום פסיק רישיה, ובנכרי לא מחמרינן משום פסיק רישיה. ואף שכתב המג\"א סוף סי' רנ\"ד דחיישינן שמא יחתה היכא דקבעי להו להדחת כלים, ובכל דבר דאיכא למיחש לחיתוי אף על ידי נכרי אסור כמשמעות לשון כללו של רמ\"א, יש לומר דבסוף סי' רנ\"ד מיירי אחר שהוסק, אבל קודם שהוסק אין חוששים כל כך שמא יחתה אח\"כ, שהרי נהגו להקל מהאי טעמא בעל גבי התנור וכמו שכתב המג\"א סוף סי' זה. ואף שמלשונו משמע שסומכין על זה שיש לומר דהמעזיבה מפסקת, מכל מקום גם כאן יש לומר דדמי לתוך הקכלי\"ן שכתב המג\"א סוף סי' רנ\"ט דמהני דבר המפסיק, אם כן קודם שהוסק שרי למנהג העולם אף בלא דבר המפסיק.
ומיהו זה דוחק, דעל כרחך מדלא נתן לתוך הקכלי\"ן והקדירה דין סמיכה מכלל דמיירי בכהאי גוונא שהם בולטין על הגחלים, ואם כן כשנותן במים בקדרה הרי זה כשופת קדרה על גבי כירה ממש שאין דבר מפסיק בין גחלים לקדירה דמאי שנא קדרה זו משאר קדירות, בשלמא על גבי התנור ותוך הקכלי\"ן אף אם גוף התבשיל נוגע בקרקעיתה יש לומר דאין דרך בישול בכך כמו שכתב המגיד משנה לענין תבשיל על גבי קדירה, שמשם למד המג\"א להקל על גבי התנור עיין שם בסקל\"א ול\"ג ובסי' שי\"ח ס\"ק כ\"ו ובמה שנתבאר לעיל, אבל במים שבקדרה זו דרך בישולם הוא כן כל השנה ולא דמי כלל לעל גבי תנור שנהגו להקל קודם שהוסק. ואפשר דהכי נמי אין להקל קודם שהוסק משום גזירת חיתוי אף בלא איסור בישול, כגון בערב שבת סמוך לחשכה.
ואפילו הכי שרי לומר לנכרי אף בשבת, שהרי ליתן על גבי תנור בית החורף שאסר רמ\"א לישראל אפילו קודם שהוסק משום שמא יחתה כמו שכתב המג\"א סקמ\"ג ואפילו הכי התיר על ידי נכרי, אלא על כרחך צריך לומר דכשהנכרי מושיב הקדרה לא חיישינן שיחתה הישראל, אלא דכיון שאסרו לישראל להושיב מאיזה טעם שיהיה החמירו בהושבה זו לעשותה כמלאכה גמורה של המבשל ואסרוה גם ע\"י נכרי כמבשל ממש, אבל בגוונא דאין לאסור משום מבשל ממש כגון על ידי נכרי קודם שהוסק גם משום חיתוי אין לאסור.
ואם תימצי לומר דאף כשהנכרי מושיבה חיישינן שמא יחתה, על כרחך צריך לומר לדעת רמ\"א שאין סברא כלל לאסור בכהאי גוונא דבבישול גמור שרי. והא דהוצרך המג\"א כאן לאסור לישראל משום פסיק רישיה ולא משום שמא יחתה, היינו למיסר אפילו בכי האי גוונא דלא בעי להו להדחה, אי נמי משום דמהאי טעמא אסור לדברי הכל, אבל בלאו הכי יש מקום לבעל דין לחלוק ולומר דמשום הדחה גרידא לא אתי לחתויי ולתרץ בסוף סי' רנ\"ד כתירוץ הראשון, אי נמי משום שיש מקום לבעל דין לחלוק מחמת המנהג שנהגו להקל להעמיד על גבי התנור קודם שהוסק ואין חוששין שמא יחתה אח\"כ, ומה\"ט אפשר להקל בדיעבד כמ\"ש בפנים בסוף סי' רנ\"ד. אבל לאחר שהוסק משמע במג\"א סוף סי' רנ\"ט שאין להקל עיין שם.
הנה במג\"א סקל\"ב הזהיר ליתן הקטניות לבסוף לרוטב ולא לערות על הקטניות שהוציאו בכף והם בכלי שני, עיין שם דעל כרחך מיירי שהקטניות נגובים קצת בענין שאי אפשר לשופכן אלא להוציאן בכף, דאם לא כן יערה הקטניות על הרוטב. ולכן לא העתקתי זה משום דלפי מ\"ש רש\"ל וש\"ך ביורה דעה סי' צ\"[ד] דבדבר גוש לא שייך כלי שני אם כן יש לעשות איפכא, לערות הרוטב על הקטניות שלא יחממו הקטניות את הרוטב שבכלי שני, וכן המנהג פשוט.
וסעיף ד' שבשולחן ערוך לא העתקתי משום דלא קיימא לן הכי כמו שכתב המג\"א עיין שם:" + ], + [ + "מודים הם כו'. ואף שהט\"ז כתב דאף אצל האש שרי להטור, מכל מקום במג\"א משמע שהסכים למה שהעתיק בשם המאור דדוקא בתנורים שבימיהם והאידנא לא שייך זה (לכן לא העתקתיו). בשגם כי המעיין בסיום דברי המאור גבי בישרא אגומרי יראה לעינים דמיירי קודם מאכל בן דרוסאי כפי שיטתו ריש פרק כירה דלא כהרי\"ף. ובאמת שלפי פירושו בקשיא ליה זיקא, דהיינו שהתנור צר לחתות בו בעוד הצלי בתוכו שלא יקטום הצלי (פירוש שלא ישבור כמו נקטם ראשו) ויצטרך להוציאו לחוץ וקשיא ליה זיקא עיין שם, אין סברא כלל לחלק בין הגיע למאכל בן דרוסאי ללא הגיע, כמו שבאמת שגם המאור לא חילק ביניהם, ואם כן אי אפשר לומר כלל שהטור וסיעתו יסברו כפירוש המאור.
והדבר ברור שהטור עומד בשיטת אביו הרא\"ש שכתב בהדיא ריש פרק כירה בשם הרב רבינו יונה דמתניתין דאין צולין דאוקמיה כמאכל בן דרוסאי אתי שפיר לכולי עלמא, להמחמירים מיירי שיגרוף הגחלים ולחנניה אף בלא גריפה עיין שם. ומה שסתם הטור כאן משום דסבירא ליה כהרא\"ש דפסק כחנניה כמו שנתבאר בסימן רנ\"ג.
הילכך הרוצה לחוש לדברי הרי\"ף וסיעתו אין היתר אלא (כמ\"ש הר\"ן ומגיד משנה) על גבי הגחלים ממש, ובעטרת זקנים כתב שכן הוא גם דעת הטור, אבל שאר פוסקים העומדים כאן בשיטת הטור דהיינו רש\"י תוס' רז\"ה ספר התרומה סמ\"ג וסמ\"ק אין מהם ראיה כלל לשיטת הרי\"ף שכולם פסקו כחנניה, אבל מהרמב\"ן במלחמות והרב רבינו יונה והרא\"ש והר\"ן יש ראיה שכאן לא סבירא להו כפירוש הרמב\"ם ואפילו הכי החמירו לשיטת הרי\"ף וסיעתו:", + "גדי מנותח כו'. המג\"א אפשר דכלל זה במה שכתב וכן כל כיוצא בזה, ועוד דאתי במכל שכן, שהמתירין בתנור מכוסה לא נזכרו כלל בש\"ע, שדחאום בעלי הש\"ע מהלכה, משום דהרי\"ף והרמב\"ם ותוס' והרא\"ש ור\"ן וטור פליגי עלייהו, ומהר\"ם כתב דלעולם יש לפסוק כהרי\"ף לבר היכא דהתוס' פליגי עליה, והכא גם התוס' מסכימים הכי, ואפילו הכי בדיעבד סמכינן עלייהו, כל שכן דעת הרמב\"ם דפסק כמותו בש\"ע. ואף רמ\"א לא סיים אחר המחמירים כדרכו בכל המקומות שמכריע נגד הרמב\"ם, אבל כאן סיים והכי נהוג, והיינו לכתחלה כמשמעות לשון מנהג, אבל בדיעבד אין לנו הכרעה, וממילא הלך אחר המיקל בדברי סופרים. והב\"ח משום שהשו\"ע אינו ספוק בעיניו מלחלוק עליו ולסתור פסקיו כדרכו לכן לא היקל בזה, דהרמב\"ם יחידאה הוא. אבל אנן הנמשכים אחר הש\"ע בכל מקום שאין רמ\"א חולק עליו בפירוש, פשיטא שיש להקל כאן בדיעבד. וגדולה מזו כתב רמ\"א סימן רנ\"ז ס\"א בהגה\"ה עיין שם:", + "לצורך שתיה. מה שכתב המג\"א דהכא מיירי צ\"ע היכא מיירי, שהרי כל הפוסקים לבד הרמב\"ם פירשו הכא כפרש\"י דוק ותשכח, והרמב\"ם לא סבירא ליה כרשב\"ם בפירות חיין, וכמ\"ש (הב\"י סוף סי' רנ\"ז ו)המג\"א ס\"ק י\"ב דהרב ב\"י בסעיף ד מיירי אליבא דהרמב\"ם בסמוך לגחלים אבל הכא הקדירה מפסקת.
ובגוף הדין משמע בהדיא במרדכי ריש פרק כירה דמים לא דמי לפירות אלא לביצה. ואין סברא כלל לדחוק ולומר דמיירי בהדחה, דהוה ליה לפרש, ומסתמא מיירי דומיא דביצה. וגם בגמרא דף ל\"ז ע\"ב דאמר רב ששת דסבירא ליה כחנניה דמשהין חמין שלא הוחמו כל צרכן ומשמע בהדיא דלא הוחמו כלל לא. גם כן דוחק גדול לומר דמיירי בהדחת כלים, דאמורא הוה ליה לפרש, ומסתמא מיירי דומיא דתבשיל.
ובר מן כל דין מצינו מפורש במשנתנו מעשה שעשו אנשי טבריא כו' שאסרו בשתיה, ומשמע אף אם הוחמו (ואף אם הוחמו בשביל רחיצה אין לאסור בשתיה לפי סברא זו) בשביל שתיה ולא משום הטמנה כמפורש שם בגמרא, ורשב\"ם עצמו שהמציא היתר הפירות מתיר גם בהטמנה וכן דעת המרדכי ריש פרק כירה, מכלל דסבירא להו לחלק בין פירות למים:" + ], + [ + "של קנים כו'. כן דעת הרי\"ף ורמב\"ם ור\"ן ומגיד משנה, והמה הרבים נגד הרא\"ש וטור. וכן דעת השו\"ע שהביא סברא הראשונה בסתם וסברא הב' בלשון יש אומרים. ואף שרש\"י הוא מכריע ביניהם, מכל מקום הכרעה שלישית היא לפי דעת התוספות דף מ' ובסוף פרק קמא דפסחים, ועוד שלא הוזכרה סברא זו בש\"ע כלל:" + ], + [], + [ + "חזר והחזירו כו'. מה שכתב המג\"א דאפשר להתיר כשנתקרר בכלי ראשון, באמת שכן משמע לשון הרמב\"ם. אבל צ\"ע דבהדיא מבואר בש\"ע סי' רנ\"ג ס\"ה דאסור להחם תחת הבגדים, והטעם מבואר בר\"ן דאסור להטמין בדבר שאינו מוסיף הבל וצ\"ע (עיין שם במקור הדין ברשב\"א דלא קשיא מידי ודו\"ק). ומיהו אם פינהו לכלי שני והחזירו לכלי ראשון אפשר דלכולי עלמא שרי, דכל שהיה בכלי שני לא גזרו חכמים כמו שלא גזרו בכלי שני עצמו, ולא משום שנתקרר:", + "למעלה כו' היא כטמונה. ומיהו היינו דוקא בדבר המוסיף הבל, שכיון שהתחתון מעלה הבל למעלה ומוסיפו בקדרה גזרינן דילמא אתי לאטמוני ברמץ, משא\"כ כשאינה נוגעת כלל בדבר המוסיף כולי עלמא מודו דלא דמי כלל לרמץ ולא גזרינן. אבל כשדבר המוסיף נוגע בה בין מלמעלה כגון הבגדים שמוסיפים הבל מחמת האש שתחתיהם בין מלמטה שנוגעת בגחלים שהגחלים מעלים הבל למעלה דמי לרמץ. שאף שברמץ יש אפר וגחלים גם מלמעלה, מכל מקום כיון שהגחלים שלמטה מעלים הבל למעלה יבאו לטעות להטמין אף ברמץ, שעיקר הטעות להטמין ברמץ שחששו לו חכמים הוא בא מחמת הוספת ההבל ולא מחמת ההטמנה שמכסה כולו מלמעלה ומלמטה, שהרי בדבר המעמיד מותר להטמין כולו לפי שלא יטעו ממנו לרמץ.
אבל בשבת בדבר שאינו מוסיף לכולי עלמא לא מיתסר אלא כשמטמין כולו(*). דאף שמפך של רבי אינו ראיה כל כך דרבי התיר להטמין הצונן. מכל מקום בפירוש שנינו מניחים מיחם על גבי מיחם כו', וכמו שכתב הטור בסי' רנ\"ח ושי\"ח. ומכאן למדו הרמב\"ם ומגיד משנה סוף פ\"[ד] דלא מיקרי הטמנה בכהאי גוונא. ואף הרא\"ש וטור וש\"ע מודים בזה, דדוקא בדבר המוסיף החמירו משום שמא יטמין ברמץ כמו שנתבאר.
(*) הגהת הרב עצמו. עיין רשב\"א דזה אינו, ומיהו הרב רבינו יונה על כרחך סבירא ליה הכי עיין רשב\"א בשמו פ\"ג גבי תברינהו.
וכן משמע בהדיא בב\"י גבי בגדים המוסיפים הבל מחמת האש שנלמדו לאיסור מקופה שעל גבי גפת. ואין סברא כלל לומר דגם שם הטעם משום גזרה שמא יטמין בתוך הגחלים, דאם כן למה ליה להב\"י להוסיף מלבו שהבגדים מוסיפים הבל מחמת האש שלא הוזכר כלל בדברי הפוסקים שהביא שם, ולא סגי ליה כדפרש\"י גבי גפת שתחת הקופה (שמשם למדו הפוסקים לענין גחלים) שהגפת מעלה הבל ומרתיח את הקדרה. אלא ודאי דסבירא ליה להב\"י, דמכיון שאין איסור אלא כשהיא טמונה למעלה כמו שכתבו הטור והר\"ן וכמשמעות לשון הפוסקים שהביא, אם כן על כרחך צריך לומר שהבגדים הם המוסיפים הבל ואסור משום שמטמין ממש בדבר המוסיף הבל. דאי לא תימא הכי אלא הטעם הוא משום גזרה, אין סברא כלל לחלק בין טמונה בבגדים לאינה טמונה, סוף סוף הגחלים מעלים הבל בהקדרה ויש לגזור שמא יטמין בתוכם ממש. ועוד שכיון שאינה נוגעת בגחלים כמ\"ש הרא\"ש ור\"ן וטור סימן רנ\"ג (אבל בספר התרומה וסמ\"ג ותוס' יש לומר דמיירי בנוגעת, וכן משמע מסיום לשון סמ\"ג שהובא במרדכי ריש פ\"ד. ולא הביא הב\"י בסי' רנ\"ג דברי הגהות מיימוניות בשם ספר התרומה וסמ\"ג אלא לאפוקי דעת רש\"י ואור זרוע. ולכן בסיום דבריו שם כתב כמ\"ש הרא\"ש ור\"ן עיין שם) אין סברא כלל לגזור שמא יטמין בתוכם, דהא אית ליה הכירא, דאסרינן ליה אפילו על גבה ממש. ובפרט אם תימצי לומר דאיסור הנגיעה בגחלים הוא גם כן משום גזירה, שבמאור פ\"ג למד איסור זה (אבל ברשב\"א (סוף) [ריש] פ\"ד לא כתב כן עיין שם) מדין הקופה שעל גבי הגפת, אם כן על כרחך צריך לומר דכשאינה נוגעת לא גזרינן משום דאית ליה הכירא, אם כן אף שהיא טמונה למעלה אין לגזור, שהרי אין גזירה זו תלויה בטמונה, דהא על גבי גחלים ממש אף במגולה גזרינן.
ובר מן כל דין משמע עוד בבית יוסף בהדיא כמ\"ש, שהרי כתב על מה שכתב הטור על הטמנה של אדוני אבי יש לפקפק כו', שאף על פי שלא היו גחלים בכירה מכל מקום מחמת חום הכירה כו', עיין שם דמבואר בהדיא דכשהיא טמונה למעלה אסור אף על פי שאין שם גחלים, הפך מה שכתבו התוס' ורא\"ש דשרי בכהאי גוונא משום דליכא למיגזר שמא יטמין בתוך קרקע הכירה. ועוד שמלשונו משמע שהאיסור הוא משום שהחום שבחלל הכירה הוא מוסיף הבל, ולא שייך בו הטמנה כלל. אלא ודאי דסבירא ליה שהתוס' ורא\"ש לא כתבו כן אלא ליישב מנהג יש מקומות, אבל הטור לא סבירא ליה הכי (ומשום הכי לא העתיק זה) דהטעם משום גזרה, מדמחלק בין טמונה למעלה לאינה טמונה אף על פי שאינה נוגעת בגחלים. וגם מדאסר בנוגעת בגחלים אף בשאינה טמונה, ואי סבירא ליה טעם האיסור גבי קופה שעל גבי גפת הוא משום גזרה ומשם למד לאסור בטמונה למעלה אף על פי שאינה נוגעת דומיא דקופה שהיא מפסקת (עיין ר\"ן) ואפילו הכי אסור משום שטמונה למעלה, אם כן מנא לן לגזור באינה טמונה אף על פי שהיא נוגעת הלא קיימא לן דאין לגזור גזירה לגזירה מדעתנו (ובר\"ן שלא הזכיר כלל גזירה זו. באמת הדבר תלוי במחלוקת שבריש פ\"ד, דלמ\"ד דהיכא דמיפסקא אוירא שרי והקופה אינה מפסקת מפני ששולי הקדרה טמונים בתוך הגפת אם כן הוא הדין בקדרה שעל גבי הגחלים. וזהו גם כן דעת הרז\"ה בפרק ג' שלמד האיסור מקופה, ומשמע שם שאף שהיא טמונה אין איסור אלא על גבי גחלים ממש, ועיין שם בר\"ן. אבל להרב רבינו יונה שבר\"ן ריש פ\"ד סבירא ליה דאף שהשוליים טמונים אין זה הטמנה כיון שמגולה למעלה, שהרי שם לקמן גבי כוזא אפומא דקומקומא פירש הרב רבינו יונה דהקומקום נקרא דבר המוסיף הבל, ואפילו הכי מותר לחמם בתוך כלי שני כדאמר ליה רבי לר' יצחק טול בכלי שני ותן, ואפילו בכלי ראשון אין איסור משום הטמנה עיין שם, וע\"כ צריך לומר משום שהפך היה מגולה למעלה מן המים אף ששוליו טמונים אין בכך כלום. ומה שכתב הר\"ן בריש פ\"ג לאסור על גבי גחלים, היינו לפי דעת המתירין היכא דמיפסקא אוירא, כדמסיים היתר זה בסתם בסוף כללי השמועה הביאו הב\"י. אבל הרא\"ש וטור לא סבירא להו כהרב רבינו יונה בהא דכוזא אפומא דקומקומא כמ\"ש סוף סי' רנ\"ח ושי\"ח, והלכך סבירא להו דאף שמגולה למעלה מקרי הטמנה מה ששוליה נוגעים בגחלים, שהם מעלים ומוסיפים הבל למעלה כדפרש\"י גבי גפת. ולכן הוצרך הב\"י סוף סי' רנ\"ח לפרש הטעם משום שהקדרה אינה מוספת הבל, ולא סגי ליה במה שמגולה למעלה).
וכן משמע בהדיא מלשון הב\"י בסי' רנ\"ג וממ\"ש עליו בדרכי משה ומג\"א שם. וכן משמע מלשון הב\"י סוף סי' רנ\"ח. ועוד דהתם אי אפשר לומר כלל הטעם משום גזרה שמא יטמין בתוכה, דהא אפילו בשבת אין איסור להטמין בתוכה משום הטמנה, כמבואר בגמרא ובסי' שי\"ח דבכלי שני שרי, יהיה מאיזה טעם שיהיה על כל פנים, למה ליה להבית יוסף לפרש כאן הטעם, וכתב ופשוט הוא, אף שהרב רבינו יונה חולק, והלא אין לאסור אלא משום גזרה והכא שרי אפילו בתוכה. ואף לפי מה שכתב הט\"ז בסי' רנ\"ח ושי\"ח דלא שרי אלא כשקצת דופנותיה יוצאים למעלה מן המים, מכל מקום על כרחך צריך לומר דלא גזרינן שמא יטמין כולה. אלא ודאי כפשט לשונו כן הוא דעתו דהוה ליה כהטמנה ממש, וכמ\"ש בפנים לדעתו.
ולפי זה צריך לומר הטעם דלא אסרו בטמונה למעלה אלא על גבי קטומה או שנתן בה חתיכה חיה ולא על גבי גרופה (כמבואר בהדיא בש\"ע, דאיכפל תרתי תלת זמני לאשמעינן הדרכים שנתבארו בסי' רנ\"ג, מכלל דלא משכחת לה אלא על גבי גחלים, ועל גבי גחלים בלאו הכי אסור אף בשהוי, לכן הוצרך לומר על פי הדרכים כו') הוא, משום דהכירה אינה מוספת הבל כמ\"ש התוס' ומרדכי. ובאמת שלדעת הטור הוא דוחק גדול לחלק בין קדרה חמה שבסימן רנ\"ח לכירה או חפירה שהוחמה גם כן מחמת האש והולכת ומתקררת.
(ומכל הלין טעמי לא כתבתי בפנים הטעם משום גזרה. בשגם שאין ממנו נפקא מינא לדינא, עיין במה שיתבאר לקמן בסמוך ודו\"ק):", + "דבר המיטלטל כו'. כן הוא במרדכי ריש פ\"ד ובשלטי גיבורים שם בשם תוס', ובהגהות מרדכי פ\"ג, ובהגהות מיימוניות פ\"ג בשם ספר התרומה ור\"ת ורא\"ם ור\"י ורבנו שמשון וסמ\"ג. וכן העתיק המג\"א בסי' רנ\"ג בשם התוס' והטור (והוא ג\"כ לשון הרא\"ש), ומכלל דסבירא ליה דדיוקא דרישא עיקר בלשונם שהרמץ נוגע בקדרה סביב. וסביב הוא מד' רוחותיה, ודלא כט\"ז. והא דסיימו שיש אויר, היינו משום שהקדרה היא רחבה באמצעיתה ואי אפשר ליגע בכל דופנה, ונגיעה במקצת אינה אלא כמו שוליה שאף שהם נוגעים לגמרי אין בכך כלום. וזה החילוק שיש בין דבר המיטלטל שהוא מודבק סביב כו' לאינו מיטלטל שאי אפשר לו לידבק סביב.
וכל זה כשהקדרה מכוסה למעלה כדי להחם, אבל אם היא מגולה לגמרי כמנהגינו (ואף שנותנים עליה כיסוי כדי שלא יתטנף בעפרורית אין בכך כלום) אין מקום כלל למה שכתב הט\"ז, לפי מה שכתב רמ\"א בסי' רנ\"ג דבמגולה למעלה לא שייך הטמנה, והיינו אפילו כל דופנותיה טמונים כמבואר במרדכי ריש פ\"ד שהביא המג\"א שם עם פירוש השארית יוסף. ועיין שם בשארית יוסף שפירש בהדיא שכל דופנותיה טמונים עד שאי אפשר לסלקה שלא יחתה בגחלים, ופשוט הוא דבלאו הכי לא הוי פסיק רישיה. ובהג\"ה שם במרדכי משמע בהדיא דאפילו כולה מוטמנת בגחלים עד שאין לו מקום לתפוס הקדרה אין איסור משום הטמנה, ועל כרחך משום שפיה פתוח, דלא כמ\"ש הט\"ז בסי' רנ\"ח.
ובלאו הכי דבריו תמוהים שם, דבטור ושו\"ע סימן שי\"ח משמע בהדיא דאף שנותנו בשבת כדי להתחמם בלבד, ולא לשעות הרבה, שהרי לא הוזכרו שם כלל, ואפילו הכי אין איסור אלא כשיכול להתחמם עד שהיד סולדת בו, אבל בפחות מכן אף שנתחמם יותר ממה שהיה בתחלה אין זה מוסיף הבל, שאף דבר שאינו מוסיף הבל מחמם קצת כמבואר בר\"ן סוף פ\"ד. ובודאי משום הכי הוצרך הט\"ז לסיים דכוונת הטור וש\"ע היא משום שהוא מגולה, אבל זה אינו, דלהטור ושו\"ע אף שמגולה למעלה הוה ליה כהטמנה כמ\"ש בסי' רנ\"ג, עיין שם בב\"י ודרכי משה וכמו שנתבאר לעיל. אלא ודאי דסבירא להו דלעולם אין הקדרה נקראת דבר המוסיף הבל, כפשט לשון הב\"י סימן רנ\"ח (ובדבר שאינו מוסיף הבל לא הוה ליה כהטמנה כמו שנתבאר לעיל). ואמת החמין של טבריא שנקראת דבר המוסיף כדמוכח במשנה וגמרא, היינו כשהיא במקום הילוכה שאינה מתקררת לעולם, אבל כשהם באמבטי או בכלי שני אין בהם איסור משום הטמנה כדמוכח בעובדא דרבי משום דמתקררים והולכים, דהא שרינן בהו כלי שני עיין שם בתוס' ד\"ה וש\"מ כו'. ודו\"ק:" + ], + [ + "להטמין כו'. עיין במה שנתבאר בסימן רנ\"ז דהטור ושו\"ע לשיטתייהו אזלי, שאף שהקדרה מגולה מיקרי הטמנה, ולכן הוצרך הב\"י לפרש שאין הקדרה מוספת הבל. ומכל מקום הדין דין אמת אף לדידן דקיימא לן דכשהקדרה מגולה למעלה לא מיקרי הטמנה, כמ\"ש רמ\"א סי' רנ\"ג והט\"ז כאן, וכן דעת הרמב\"ם ומגיד משנה סוף פ\"ד, וכגון שהיא טמונה למעלה. ולאפוקי מדברי הרב רבינו יונה שהביא הר\"ן שפירש ההיא דכוזא כו' בכהאי גוונא ולאיסור, אלא ס\"ל בהדיא כפירוש התוס' ורא\"ש וטור ושו\"ע בסי' שי\"ח (ובהא אתי שפיר מה שנוהגין להטמין מבעוד יום מיני עיסה בקדרה קטנה תוך גדולה אע\"ג דהוה ליה הטמנה ממש עיין סי' שכ\"ו).
ולא העתקתי מה שכתב המג\"א כאן, משום דבהדיא מבואר בש\"ע סי' שי\"ח ס\"ח שהכריע להקל דלא דמי לכירה כמו שכתב המג\"א עצמו שם עיין שם בס\"ק כ\"ו, דאף במיחם על גבי מיחם שיש תבשיל ורוטב בהעליון דבכהאי גוונא מיירי הכא והתם בס\"ז נקטינן נמי כדברי המיקל, עיין במה שנתבאר בסי' רנ\"ג ודו\"ק:" + ], + [ + "מקפיד כו'. לכאורה אין ללמוד זה ממוקצה מחמת חסרון כיס דבעינן שיקפיד עליו, דהתם תורת כלי עליו, אבל הכא אם לא ייחדן להטמנה, כיון דודאי עתיד להחזירן להפתק כדפרש\"י שוב אין תורת כלי עליהם, כדמשמע בהדיא ברש\"י ור\"ן גבי מוכין עיין שם, ואם כן יש לומר דאף אם אינו מקפיד למיזגא עלייהו (עיין בגמרא), דעל כרחך בקפידא כזו מיירי המג\"א מדמייתי מסי' ש\"ח, מכל מקום כיון שאינם עומדים לכך אלא לסחורה אסור לטלטלם, כמו [נ]דבך של אבנים, שאף שבודאי אין מקפידים עליהם לישיבה בעלמא (דאם לא כן הוה להו להפוסקים לפלוגי בהכי בין חריות לאבנים ולמה כתב המגיד משנה שלהרי\"ף נדחה דין האבנים לגמרי מדין החריות ולהרמב\"ם חילק בענין אחר כמ\"ש הב\"י בסי' ש\"ח), ואפילו הכי אסור לטלטלן משום דלא קיימי להכי, כמ\"ש המגיד משנה וב\"י ומג\"א סי' ש\"ח.
ואף אם תימצי לומר דהמג\"א סמך על הרמב\"ם נגד רש\"י ור\"ן דכתב בפרק כ\"ו דגיזין אסורין משום מוקצה מחמת חסרון כיס, מכלל דסבירא ליה דמשום קפידתו לא פקע תורת כלי מהן הואיל והן ראוין למיזגא עלייהו, רק שאסורים מחמת קפידתו, ואם כן הוא הדין להפתק לדידן כשטמן בהן. זה אינו, דבהפתק מודה הרמב\"ם, דכיון שהקצם לסחורה ביטלם מתורת כלי אף שאין מקפיד להשתמש בהם גם כן תשמיש אחר, מידי דהוה אליבני דשרגינהו, שאין האיסור בהם אלא משום דביטלם מתורת כלי בסידורם, (ולא) משום מוקצה מחמת חסרון כיס, דאין דרך להקפיד לישב עליהם למעלה, במכל שכן מנדבך של אבנים דחשיבי מינייהו כמבואר במלחמות פרק י\"ז. ועוד דבהדיא פירש המג\"א עצמו שם בס\"ק ל\"ו משום דליכא תורת כלי עלייהו, ואם כן הוא הדין לגיזין שהקצם לסחורה אף אם אינו מקפיד עליהם כלל. וכן המג\"א עצמו בסימן ש\"ח סק\"ג ומ\"ח לא הזכיר קפידא כלל.
אלא שלכן נתחכם המג\"א להביא ראיה מסי' ש\"ח סכ\"ה, ולכאורה אינו ענין לכאן, אבל כוונתו למה שכתב רמ\"א שם דעורות של דקה דלא חזו למיזגא עלייהו אם חשב עליהם מבעוד יום מותר לטלטלם, אע\"פ שאין תורת כלי עליהם, שהרי אינן ראויין אפילו למיזגא עלייהו, וגרועין מגיזין שהקצם לסחורה אבל ראויין למיזגא עלייהו, ואלו אינן ראויין, ואפילו הכי מהני בהו מחשבה בעלמא. ואף אם תימצי לומר דרמ\"א שם לשיטתיה אזיל דגם באבנים סבירא ליה דמהני מחשבה, אבל להב\"י דסבירא ליה גבי אבנים דבעינן יחוד אם כן הוא הדין לגיזין, מכל מקום גם בגיזין כיון שטמן בהם עשה בהם מעשה כמו שכתב הב\"י כאן. והמג\"א לשיטתיה אזיל, שבסי' ש\"ח ס\"ק מ\"א מ\"ב (עיין שם ודו\"ק) סבירא ליה כהמגיד משנה דהסידור הוה מעשה (דלא כב\"י שם ודו\"ק) ומועיל גם באבנים בלא ייחוד, ואם כן למה צריך יחוד בגיזין ואמאי קתני כיצד הוא עושה כו', עיין סי' ש\"ח בפנים ודו\"ק (אלא שלא רצה המג\"א להביא ראיה מדברי עצמו, אלא מהשו\"ע, ולכן הביא מסעיף כ\"ה שם) (והשתא אתי שפיר הא דבסי' ש\"ח לא הזכיר קפיד, משום דהתם לא מיירי בטמן בהם ודו\"ק), אלא על כרחך צריך לומר דהכא שאני דקפיד עלייהו והוה ליה מוקצה מחמת חסרון כיס.
ואף אם תימצי לומר דמוקצה מחמת חסרון כיס נמי סגי במעשה זו, מכל מקום מעשה חדא לא עבדא תרתי לאעיולא תורת כלי ולאפוקי ממוקצה דחסרון כיס. דמחשבה גרידא לא מהני למוקצה מחמת חסרון כיס, דכיון דקפדי עלייהו בוודאי לאו אורחיה לייחודיה להכי, ובכהאי גוונא לא מהניא מחשבה עיין סי' ש\"ח. וכן משמע בהדיא סי' ש\"י ס\"ז בהג\"ה דבעינן מעשה עיין שם במג\"א. ולא דמי לנסרים של אומן, משום דלא אתעביד בהו מעשה של הקצאה. אי נמי משום דאיהו הוא דקפיד אבל בעל הבית דאינהו רובא דאינשי לא קפדי, ונמצאת קפידתו באה ע\"י מחשבתו שחשב עליה למוכרה, לכך היא נפקעת ג\"כ ע\"י מחשבה בעלמא, כמ\"ש המגיד משנה והשלטי גיבורים, מה שאין כן דרובא דאינשי מקצי להו לסחורה, כשעדיין לא טמן בהם. ואף לר\"ן דפליג צריך לומר דמודה, בנסרים שאני לענין אורחייהו ליחודי, דכיון שמצד עצמם ראויות ליחודי לתשמיש כמו של בעל הבית, אלא שהאומן מקפיד עליהם, לכך נפקע ע\"י מחשבתו כמו בחריות, ולא פליג אלא במידי דאורחיה, דסבירא ליה דכל שכן הוא.
(ומיהו ממה שכתבו האחרונים גבי סכין של מילה דאסור להחזירו לביתו אלא אם כן עודו בידו, עיין מג\"א סי' של\"א שכתב כן בשם הרמב\"ן ורבינו ירוחם, אף שמאתמול היתה דעתו להחזירו לביתו, לא מוכח מידי דגבי מוקצה מחמת חסרון כיס לא מהני מחשבה בעלמא, דהתם לא חשב עליו להשתמש בו כלום. עיין ב\"י ומג\"א סימן ש\"ח סקי\"ח):", + "ומסירו כו'. זהו כוונת הש\"ע שדרכו לקצר לשון הטור וכאן הוסיף דהיינו לומר כו' ואע\"פ שהם עליה כו', ר\"ל דלא תימא דוקא שיטה הכיסוי על צדו כדי לנער מעליו המוקצה, אלא נוטלו בידו ואע\"פ שהם עליה לא איכפת לן בה. וכן בדין, דהא כל דלא נעשה בסיס דינו כשוכח או כאילו נעשה בסיס לאיסור ולהיתר, דכל כהאי גוונא בצריך למקומו מטלטלן ועודן עליו כמבואר בסי' ש\"ט ס\"ג וס\"ה ואין צריך לנער כלל. ומ\"ש במשנה והן נופלות, אורחא דמילתא קתני, עיין ברמב\"ם בפירוש המשנה. וברז\"ה פרק י\"ז משמע דאהטמנה שסביבות הקדרה קאי שננער ע\"י נטילת הכיסוי מעל הקדרה לפי פירושו ופירוש ר\"ת שהקדרה בלועה בכיסוי. והכי קיימא לן לדעת המג\"א בס\"ק ט' שהעתיק מהר\"ן שכתב כן לפירוש הרז\"ה. ומה שכתב הט\"ז כאן צע\"ג:", + "בתוך הכיסוי כו'. כן הוא בהדיא בשלטי גיבורים. וכן משמע בהדיא בגמרא ופוסקים וטור ושו\"ע סוף סי' שי\"א גבי פגה שטמנה בתבן. ומשמע בהדיא דאסור לנער התבן בכוש וליטול הפגה בידים, דאם לא כן למה ליה כוש וכרכר שראשן חד ידחפנו בקנה או בדבר אחר, אלא ודאי דדוקא קתני והן ננערות מאליהן, אבל לא שיטלטלם הוא ע\"י דבר אחר. וכן משמע בהדיא ברי\"ף ור\"ן סוף פרק ט\"ז גבי צואה. וכן משמע בהדיא בסי' תמ\"ו. וכן כתב הט\"ז שם ובסי' שי\"א סק\"ב. וזהו גם כן כוונת התוס' שהביא המג\"א בסק\"ח. ומה שכתבו אילך ואילך, היינו לאפוקי אם ע\"י דוחק החזרת הקדרה היה המוקצה מתצמצם ומתרחק לצדדים מאליו בלא שירחיקנו הוא בידים על ידי הקדרה. וכן הוא בהדיא בתוספות ורא\"ש ור\"ן בשם הראב\"ד ורשב\"א סוף פ\"י ובר\"ן פ\"ב דביצה ומגיד משנה פכ\"א, דטלטול על ידי דבר אחר לא שרינן לה אלא משום כבוד יו\"ט לדעת הר\"ן פ\"ב דביצה. ומה שכתב הט\"ז סי' ש\"ח סקי\"ח צע\"ג. וכן משמע בהדיא מלשון הרמב\"ם פכ\"ה, ומלשון הר\"ן שהובא בב\"י סי' שי\"א לפסק הלכה שכתב ודבר המותר הוא שמטלטל אלא שאי אפשר לו לטלטלו אלא אם כן יטלטל עמו המוקצה בטלטול מן הצד כו', וברז\"ה פי\"ז מבואר דהיינו מן הצד של היתר עיין שם, אבל כאן עיקר טלטולו הוא דבר האסור, ואינו מטלטל מן הצד של היתר אלא מטלטלו כדרכו על ידי ההיתר, שההיתר נעשה לו כידא אריכתא, דלקיחה על ידי דבר אחר שמה לקיחה בסי' תרנ\"א.
ולא דמי לאבן שעל פי החבית שמותר להגביה, לפי שמכיון שהחבית לא נעשית בסיס לאבן אם כן היא חשובה בפני עצמה, והוא מטלטל אותה בלבדה שהיא דבר המותר ואינה משמשת כלל להאיסור, וגם היא אינה מטלטלת את האבן אלא הוא מיטלטל מאליו (ומגמרא ריש פרק נוטל לא קשיא מידי, דלא מצריכים געגועים אלא משום דאין צריך לתינוק כמו שכתבו התוס' שם ודו\"ק). וכן גבי מת שבמטה שצריך למקומו, שמכיון שהמטה לא נעשית בסיס למת אם כן היא חשובה בפני עצמה והוא מטלטל אותה בלבדה, ואינו חשוב כמטלטל את המת על ידי המטה כיון שהיא חשובה בפני עצמה ואינה משמשת כלום להמת, שאם היתה משמשת לו היתה בסיס לו. משא\"כ כאן, שהכוש או הקדרה משמשים לטלטל ההטמנה הרי זה טלטול ע\"י דבר אחר כדרכו ולא מן הצד של היתר, שההיתר נעשה כידא אריכתא דידיה.
משא\"כ בטלטול הקש ע\"י גופו כשצריך למטה להר\"ן דליכא למימר הכי, הוי כעין טלטול ע\"י דבר אחר שלא כדרכו, ודמי ממש לטלטול מן הצד של היתר דשרי בצריך למקומו להר\"ן, ולכך הוסיף הר\"ן גבי טלטול על ידי גופו שהוא כלאחר יד, משום דבלאו הכי לא דמי לטלטול מן הצד. ומהאי טעמא נמי שרי לעשות שביל באוצר ברגלו שמפנהו לכאן ולכאן, כמו שכתב הר\"ן בריש פי\"ח ועיין שם במלחמות ובמג\"א ריש סי' ש\"ח, משום דהוי כלאחר יד דאין דרך טלטול בכך. אבל ע\"י דבר אחר שבידו דרך הוא לטלטל. וכהאי גוונא ממש מצינו ביין נסך ביו\"ד סי' קכ\"ד דנגיעה ושכשוך ע\"י דבר אחר שבידו מיקרי שכשוך כדרכו אפילו לענין ניסוך ואוסר בהנאה לכולי עלמא, וכל שכן לענין טלטול בעלמא, אבל ע\"י רגל רבו המתירים שם. וכן היכי דאוריק אורוקי דדמי ממש למת המיטלטל ממטה שרי התם בהנאה לכולי עלמא דאין דרך שכשוך בכך:", + "יש להתיר כו'. הש\"ע כתב דעת האוסר בלשון יחיד ודעת המתיר בלשון רבים, לאשמעינן דיחיד ורבים הלכה כרבים. וכן פסק בדרכי משה. ועוד, דלכבוד שבת כהאי גוונא סמכינן בדרבנן איחיד במקום רבים, עיין ש\"ך יו\"ד סי' רמ\"ב:" + ], + [ + "שהצפרנים כו'. מ\"ש הט\"ז שכן הוא בגילוח שערות הוא תמוה שהרי המלך מסתפר בכל יום וצ\"ע:", + "טוב שישאל כו'. באמת שאינו חיוב גמור כיון דקי\"ל אוכל והולך ואח\"כ מפריש אפילו לכתחלה, וכן כתב בשו\"ת כנסת יחזקאל סוף חלק אורח חיים דמהאי טעמא אין נזהרין בזה עכשיו, אבל מכל מקום טוב ליזהר, שכבר נהגו כל ישראל מדורות הראשונים להפריש דוקא קודם אכילה שמא ישכח אח\"כ, כמ\"ש הרשב\"ץ חלק ב' סי' רצ\"[א], וכן כתב מהרש\"ל, עיין במ\"ש בסימן תנ\"ז וא\"כ לכתחלה טוב ג\"כ להזהירם על זה מהאי טעמא:" + ], + [ + "מטעם שנתבאר כו'. היינו אפילו יש לו כבר מעט תבשילים טמונים ורוצה להרבות ולהטמין עוד שאין מזה צורך גדול, ואף שהוא לשבת אין זה נקרא דבר מצוה לענין לדחות שבות בשבילו, כמ\"ש הב\"ח והעולת שבת והט\"ז סי' שמ\"ב לענין מעשר ע\"ש. אבל אם אין לו תבשילים אחרים מיקרי דבר מצוה וצורך שבת כמ\"ש המג\"א בס\"ק (י\"ב) [ו'], דהא אפילו שבות בנין עראי ביו\"ט דחינן בשביל הטמנה כמ\"ש בסי' רנ\"ט ס\"ו. וא\"ל דקיל איסורו שנדחה מפני כבוד בשר ודם, דהא אפילו מוקצה וכרמלית נדחית בשביל זה.
ואפשר דכל שהוא צורך גמור לשבת ולא סגי בלאו הכי כי אם בדוחק קצת שרי אע\"פ שאינו צורך גדול, דצורך גדול אפילו שלא לצורך שבת שרי כמ\"ש רש\"ל, ולהכי לא הזכיר הרמב\"ם צורך גדול אלא סתם וכתב ונחפז ונצרך כו', ולא החמירו הב\"ח והט\"ז והעולת שבת גבי פירות אלא משום דאפשר זולתם בלא דוחק, והוא הדין לתבשילים יתירים, אבל כל שיש דוחק קצת לשבת דמי ממש לעירובי חצרות דשרי להכסף משנה מהאי טעמא, ולכן לא הזכרתי צורך גדול כי אם בשלא לצורך שבת, ועייין בט\"ז סוף סי' שמ\"ב:", + "קונה שם כו'. לא סגי למג\"א בפרש\"י, משום דרש\"י לשיטתיה אזיל דסבירא ליה דאתי כמ\"ד דגזרו על השבות ובעירובי חצרות קיל אבל בערובי תחומין חמיר כמו מעשר, אבל לפי דעת הרמב\"ם וש\"ע דגם גבי מעשר שהוא מן התורה לגמרי בתירוש ויצהר ואפילו הכי מעשרין לדבר מצוה, א\"כ ע\"כ צריך לומר דההפרש בין עירובי חצירות לעירובי תחומין אינו משום דעירובי תחומין חמיר, דהא סתמא דמילתא אין מערבין עירובי תחומין אלא לדבר מצוה, אלא ההפרש הוא כמ\"ש בסי' תקכ\"ח:", + "כבר קבל כו'. אף שבשו\"ע סי' שצ\"ג ס\"ב הביא דעת האוסרים בלשון יש אומרים ודעת המתירין בסתם, אף על פי כן העיקר כהאוסרים כמ\"ש כאן, שכן הוא הסכמות האחרונים כאן ובסי' תקכ\"ז ע\"ש במג\"א וט\"ז (וממ\"ש בסי' רס\"ג יתבאר שכן הוא דעת התוס' ורשב\"א ור\"ן ע\"ש). ואף שהט\"ז בתשובה שהועתקה בסוף סי' ת\"ר מיקל בזה, וגם בסי' שצ\"ג סק\"ד הניח דברי האוסרים בצ\"ע, מכל מקום לא מלאו לבו לחלוק עליהם, ובסי' תקכ\"ז סק\"ג הסכים לזה בפירוש, שלא היקל אלא ביו\"ט קודם תפלת ערבית ע\"ש. ואין לומר כאן דבדרבנן יש לסמוך בשעת הדחק על המקילים, כיון שעיקר המחלוקת היא בשעת הדחק או לדבר מצוה לפי דעת הש\"ע, והכי קי\"ל דרבי לא שרי שבות בבין השמשות אלא בכה\"ג, א\"כ לא שייך כאן לומר כדאי הוא לסמוך עליו בשעת הדחק כמ\"ש בחלקת מחוקק סי' י\"ז ס\"ק ל\"א.
ומ\"ש בתשובת חכם צבי סי' י\"א דמהתוספתא אין ראיה משום דהטמנה תדירה בכל שבת ומעיקרא תקנתא דרבנן כו', וכוונתו שלא התירו אלא מחמת הדחק אבל לא לעשות כן תדיר, מאד תמוהין דבריו, דהא אסיקנא סתם קדרות בין השמשות רותחות הן, א\"כ כל שכן קודם לכן אין לגזור כלל על ההטמנה כי מה הוא עושה בה, ואפילו שלא לצורך שבת כלל, דהא אפילו למ\"ד גזרו על שבות בין השמשות אף לצורך מצוה ושעת הדחק בהטמנה לא גזרו. אלא ודאי צריך לומר כיון שקיבל עליו שבת גרע מבין השמשות ומיתסר בהטמנה כמו בשבת עצמה, ולא משום גזרה שמא ירתיח בתוספת שבת, דהא ודאי לא חמירא תוספת מבין השמשות כמ\"ש החכם צבי, וגם ליכא למיגזר כלל כמ\"ש, אלא כיון שקיבל השבת קיבל כל חומרותיה וסייגיה השייכים לעיצומו של יום אע\"ג דלא שייכי האידנא. א\"כ אף לצורך מצוה ושעת הדחק מנא לן להתיר עירובי חצירות ושאר שבותים יותר משבת עצמה. ואדרבא ק\"ו הדברים מה אם ההטמנה שהיא מותרת לגמרי בבין השמשות בלא שום מצוה שתדחה אותה, דהא אפילו למ\"ד גזרו על שבות בבין השמשות לא גזרו בהטמנה, משום שאין מקום כלל לאוסרה בבין השמשות שסתם קדרות רותחות הן, וכל שכן קודם לכן, ואפילו הכי אסרינן אפילו קודם לכן כשקיבל שבת, אע\"ג דההטמנה מיקרי דבר מצוה כמ\"ש לעיל, עירובי חצירות ושאר שבותים שלא הותרו לגמרי בבין השמשות אלא דחויות הן מחמת המצוה או מחמת הדחק אינו דין שיאסרו בקבלת שבת. ומ\"ש עוד שם, דהרמב\"ם אפשר דסבירא ליה דהתוספתא משבשתא היא, זה אינו, דגם בגמרא שלנו אמרו כן סילק המסלק והטמין המטמין, משמע בהדיא דאח\"כ אסור להטמין, וזה העתיק גם הרמב\"ם. וכן כתב הר\"ן בהדיא גבי נר חנוכה קודם לנר שבת, דלפי שיטת בה\"ג לכך ההדלקה היא אחרונה משום שאח\"כ אסור להטמין, והוא הדין לדידן אחר תקיעה ששית. ואין לחלק בין לכתחלה לדיעבד כמ\"ש המג\"א סוף סי' ר\"ס, דהתם היינו טעמא משום דלא התירו אלא משום מצוה, משא\"כ בהטמנה שסתם קדרות כו'.
ולפי מ\"ש שהטעם אינו משום תוספת אלא משום שקיבל עליו חומרת עיצומו של יום, יש לתרץ דברי הש\"ע שכאן פסק להחמיר ובסי' שצ\"ג ס\"ב משמע דס\"ל להקל. ולפי זה אתי שפיר נמי מ\"ש הט\"ז שם על האוסרים דהא קתני צריך כו', ואמאי צריך הא אפשר שיוסיף בלי קבלת עיצומו של יום, משום ששם דקדק לכתוב קיבל עליו תוספת כו' וכאן דקדק לכתוב אחר עניית ברכו קבליה לשבת כו', דהתם לא הזכיר כלל ברכו ולא תפלת ערבית אלא שקיבל עליו סתם תוספת שבת, כמו שמצות התורה היא להוסיף מחול (על הקדש) אף בלא תפלה, ודומיא דתוספת יום הכיפורים שהיא בקבלה בלבד עיין סי' תקנ\"ג בטור וב\"י, ולהכי לא מיתסר בשבותים, דלא עדיף התוספת שהוא עשה מבין השמשות שהיא ספק כרת כמ\"ש החכם צבי. ועוד שגם הבין השמשות הוא בכלל התוספת בעל כרחו אף אם הוא יום כיון שהוא סמוך לחשכה ממש, ואף שלא קבלו הרי מקובל ועומד הוא מהר סיני, ואפילו הכי התירו השבותים, כל שכן בתוספת שמקבל מדעתו. ועוד דכל המקבל תוספת אדעתא דתוספת דרחמנא קא מקבל ולא יותר. אבל כשהתחיל ערבית של שבת קיבל עליו עיצומו של יום ולא תוספת (עיין סי' תקנ\"ג דקבלה לא תליא בתוספת דהא אף בט' באב מועלת ע\"ש ט\"ז ומג\"א), שהרי אף להרמב\"ם דלא ס\"ל תוספת כלל לשבת ואפילו הכי מיתסר במלאכה אחר תפלת ערבית (ואפילו בחול חשיבא קבלת לילה שלאחריו עיין סוף סי' ל', ואפילו בתפלת הצבור לבדה בדאורייתא ע\"ש במג\"א, ועיין בתרומת הדשן סי' רמ\"ח דתפלת ערבית מיקרי קבלת עיצומו של יום ע\"ש), דודאי לא פליגי אסתמא דגמרא דאמר ליה מי בדלת, וכולה סוגיא התם בברכות, וע\"כ צריך לומר דכיון שמתפלל תפלה השייכת לעיצומו של יום הרי קיבל עליו עיצומו של יום (וכן הוא לשון הגמרא עירובין דיומא קבליה עליה ולא תוספתו), ולפיכך חלו עליו כל חומרותיו ולהכי מיתסר אף בשבותים. והרי אפילו בט' באב שאין בו תוספת אם קיבל עליו אפילו תעניתו לבד נאסר בכל חומרותיו כמ\"ש הב\"ח וט\"ז ומג\"א סימן תקנ\"ג:" + ], + [ + "וטוב ליזהר כו'. בודאי שאין איסור גמור בזה מדינא, כיון שמהרי\"ו מתיר לגמרי כדמשמע מסתימת לשונו. וגם בדרכי משה כתב ואם כיונו לזה נכון לעשותו, משמע דאין איסור מדינא. וכן משמע בהדיא בגמרא (סוף פרק כ\"א) דרב ששת זריק להו אל עבר השלחן כדפרש\"י ולא הזכירו שהיה מכבד אח\"כ בדבר המותר, ובפרט שכיבוד בדבר המותר לא הוזכר כלל בשום מקום בגמרא, בודאי שלא סמכו כאן על סברא החיצונה וליתן מכשול לפנינו. ועוד דהא היתר כיבוד בדבר המותר אינו אלא לפי דעת הרמב\"ם וסיעתו האוסרים כיבוד משום משוה גומות בלבד, אבל לפי דעת התוספות ורא\"ש סוף פ\"י והראב\"ד שהביא הר\"ן דיש בכיבוד איסור משום טלטול מוקצה, א\"כ גם בדבר המותר אין היתר כלל לכבד הגרעינין, שהם מוקצה אליבא דרבי יהודה לפי דעת הרא\"ש, או לפי שאינן ראויין כלל לפי דעת הרמב\"ם. ועוד דגם לפי דעת הרשב\"א וסיעתו דמתירין טלטול בכיבוד משום דהוה ליה כגרף של רעי, מכל מקום היכי עביד הכי רב ששת לכתחלה דהדרא קושיא לדוכתה וכי עושין כו', ע\"ש בגמרא ובמגיד משנה דמהאי טעמא צריך לזרוק אחורי המטה, א\"כ לרב ששת צריך לומר שכשזרקן לעבר השלחן לא היה מקפיד עליהם כל כך שיהיו כגרף של רעי, ובפרט שהיה סגי נהור. ואיך שיהיה עכ\"פ כיון דלכל הני רבוותא אין איסור מדינא ולא מצינו חולק עליהם בזה א\"כ אין בזה אלא זהירות בעלמא כמשמעות לשון הדרכי משה (והמג\"א לא דק בלישניה):" + ], + [ + "ועיקר כו'. הטור ושו\"ע שהזכירו לעשות נר יפה, ודאי קיימו אנר שמברך עליו ואוכל לאורו, ולא על נרות שמדליק שלא יכשל בעץ ואבן, מדסיימו לעשות שתי פתילות דהיינו שתי נרות לדידן, וזה אין עושין כי אם על השלחן (ומיהו בדיני מהרי\"ו לא כתב כן):", + "ותתנה כו'. המג\"א השמיט תיקון זה במתכוין, משום דצריך לקבל שבת מיד, כמ\"ש התוס' ורא\"ש. ואף ששוהה כדי לצלות דג קטן, ומה שכתב הש\"ע מיד לאו דוקא תיכף ומיד אלא לאלתר, מכל מקום שיעור זה פחות הרבה מרביע שעה, כדמוכח משיעור מליחה שהוא כשיעור צלייה אף לחתיכה גדולה, וכאן היא שוהה בחופה הרבה. ולדעת העולת שבת צריך לומר כמ\"ש בפנים, דהא ודאי האשה אינה אלא שלוחו של הבעל, כמ\"ש העולת שבת בס\"ג, וכן בדין, דעיקר הטלת שלום בבית עליה דידיה רמיא שהוא הבעל הבית, ועוד שהיא בכלל בני ביתו עיין מ\"ש לקמן, א\"כ אם הוא מקבל שבת מיד הוא נפטר בהדלקתה והיא לא בירכה לבטלה, אע\"פ שהיא לא היתה נפטרת בהדלקה זו אם היתה חייבת בה חיוב בפני עצמו. דכהאי גוונא ממש אשכחן במברך על השופר והולך לו, עיין ב\"י סי' תקפ\"ה:", + "ומכל מקום בדיעבד כו'. המג\"א לא סבירא ליה כתשובת מהר\"י ברונא שהעתיק בעולת שבת, לפי שסומך בדיעבד על מהר\"ש ומהר\"ם. והנה לפי מ\"ש המג\"א בסי' קנ\"ח (וכן הוא בגמרא פ\"ז דברכות) דדוקא כשראוי לברך קודם עשייה ולא בירך לא יברך אח\"כ אבל כשלא היה אפשר לברך תחלה יכול לברך אח\"כ, ומהאי טעמא י\"ל שאף שהפסיק הרבה יכול לברך דאיזה גבול יש לדבר (וכמו לרבינא אחר גמר הסעודה ע\"ש בדף נ\"א), א\"כ הוא הדין כאן שאי אפשר לברך בתחלה לפי המנהג, א\"כ אף שהפסיקה הרבה אח\"כ אין בכך כלום. ובפרט דהכא י\"ל דמיקרי עובר לעשייתן, שאינה נהנית מן האור עד לאחר הברכה כמ\"ש רמ\"א.
ואין להקשות ממ\"ש הט\"ז ביו\"ד סי' ק\"ך דכשהנכרי עושה המצוה אין לישראל לברך עליה, וכן משמע במנחות (דף מ\"[ב] ע\"ב) דקאמר בישראל צריך לברך משמע אבל לא ע\"י נכרי (ודברי הזהב מזוקק שם תמוה מאד דבמסקנא לא קאי הכי ע\"ש), די\"ל הני מילי במצוה שעשיית הנכרי היא גמר מצותה כגון מילה וטבילת כלים, אבל הכא אין ההדלקה גמר המצוה אלא ההנאה לאורה, כמבואר במרדכי בהג\"ה, דמהאי טעמא לא היה ר' משולם רוצה לברך עליה והשיב עליו ר\"י דשאני הכא שרואין בה מיד להשתמש כו' ע\"ש, א\"כ אף לדידן דמברכים אינו אלא משום שנהנה בה מיד, והנאה זו היא לישראל ולכן יכול לברך, דלא גרע משירי מצות דיכול לברך עליהן, כגון נענוע הלולב אע\"פ שכבר קיים עיקר המצוה בלא ברכה, ואף החולקין שם מודו הכא דזהו עיקר המצוה. ודמי ממש לעושה סוכה אפילו ע\"י נכרי שמברך על ישיבתה, אלא דהתם מברך לישב ולא לעשות, משום שהעשיה בלבדה אינה המצוה, ומהאי טעמא ג\"כ אינו מברך כלום בשעת העשייה, אבל כאן יכול לברך על ההדלקה, לפי שגמר המצוה נמשך מאליו אחר ההדלקה ואינו מחוסר מעשה כלל, כמ\"ש ר\"י שרואין בה כו', ר\"ל אף שאין צריך עכשיו ברגע זו לשום תשמיש שהרי מברכין בכל ענין מכל מקום רואין בה לשמש כו', כלומר שעל ידי כן יכול להשתמש לכשירצה וכל הראוי לבילה אין כו'. וכן לפי מ\"ש רש\"י ור\"ן שמצטערים בני ביתו לישב בחשך, הנאה זו נמשכת מאליה אחר ההדלקה, ואי אפשר לברך עליה שאין בה ממש אלא על הדלקה שממנה נמשכה, ואף שהנכרי הדליק יכול לברך להדליק, והכוונה שיהא נר דלוק, אי נמי שצונו להדליק אם אינו דלוק כדי ליהנות ועכשיו שהוא דלוק אנו נהנים ג\"כ, והנאה זו היא עיקר ציוויו (עיין בתוס' ורא\"ש ור\"ן דאף למאי דסלקא דעתך דסגי בדלוקה ועומדת אפילו הכי מברך להדליק).
ולא דמי לכסהו הרוח שאינו מברך, דהתם נגמרה המצוה ע\"י הרוח, אבל הכא עיקר המצוה נעשית בהנאת הישראל. ודמי ממש לנכרי הנותן לידים שהישראל מברך, דאל\"כ לא היו מתירין לכתחלה עיין סי' קנ\"ט סי\"א, והטעם משום שהמצוה נעשית בגוף הישראל, וה\"נ כן הוא לפי פירש\"י ור\"ן. ואף לפירוש ר\"י י\"ל כן. אלא די\"ל דשאני התם שהישראל פושט ידיו, אע\"פ שמסייע אין בו ממש עיין סי' שכ\"ח ס\"ג, אפשר דלענין ברכה מהני אפילו סיוע בעלמא. הילכך אין לסמוך על זה אלא בדיעבד, ומסתברא לברך אז על הדלקת הנר, עיין סי' ח' בדרכי משה ודו\"ק:", + "ונזכרה בבין השמשות כו'. בודאי באמירה לנכרי מיירי המג\"א, מדמסיים ומכל מקום בנר אחד סגי, וגם הצריך לעיין בסי' רע\"ו ס\"ב בהג\"ה ע\"ש, וא\"כ ע\"כ איירי בבין השמשות. ומ\"ש ששכחה מלברך, היינו לברך ולהדליק, שכן הוא נקרא בלשון העולם. והא דשביק לפרש דין בדיעבד מאם שכחה והדליקה בלא ברכה, משום דלא שכיח כולי האי (ולכן לא העתקתיו בפנים):", + "סמוכה כו'. זה פשוט דבני ביתו אינם צריכים נר לכל אחד ואחד, דאפילו בנר חנוכה אמרו איש וביתו, והמהדרין שם היינו משום פרסומי ניסא, ובנר שבת לא אשכחן הידור זה בגמרא, אם כן אין לברך עליו כיון שאינו חיוב בדבר מחמת עצמו (שאם היה חיוב בדבר היאך נפטר הבעל בהדלקת אשתו, הלא היא צריכה נר בפני עצמה, ולא אשכחן חיוב שתי נרות אלא שיש מכוונים כן כנגד זכור ושמור כמו שכתבו הטור ושו\"ע, ומשמע שם בהדיא דבלאו הכי סגי בנר אחד לכל בני ביתו, וכן משמע מלשון הרמב\"ם וש\"ע ס\"ג, ואין להאריך בדבר הפשוט ומבואר להדיא מלשון המשנה (ששנינו הדליקו את הנר ולא הדליקו נרות) והגמרא דף כ\"ג ע\"ב ודף ל\"ה ע\"ב וכל הפוסקים). ואף שפוטר בזה הבעל הבית מחיובו, אין בכך כלום, כמ\"ש החק יעקב סי' תל\"ב והעולת שבת סי' תקפ\"ה ס\"ב ע\"ש, ובמ\"ש בסי' תל\"ב שכן הוא ג\"כ דעת הרא\"ש וטור ושו\"ע שם.
ומיהו פשטא דלישנא דרא\"ש וטור משמע ודאי להיפך. שמ\"ש החק יעקב שם שגם שלא יברכו כולם אין נכון, הוא דוחק (אף שהוא מוכרח לדעת הש\"ע שם כמ\"ש שם), שכיון שבעל הבית בירך כבר ולהם אי אפשר לברך מנא ליה להרא\"ש (ומסי' ק\"מ אין ראיה, דהשני אינו פוטר הראשון אלא גומר המצוה המוטלת על כלל הצבור וגם הוא בכלל. ועוד דהתם איכפת לן בקריאת הב' שאינו מברך לפניה ואינה מצטרפת לקריאת הראשון משום דכתיב תמימה כמ\"ש בירושלמי, אבל בעלמא לא איכפת לן ודו\"ק) להמציא מלבו חיוב זה שישמעו הברכה. אלא ודאי כוונתו כפשוטו שאחד מברך לכולם היינו משום שמצוה היא שאחד יברך לכולם כמ\"ש המג\"א סוף סי' רי\"ג, ודומיא דמתניתין הסיבו אחד מברך לכולם, ואיתא נמי בתוספתא פ\"ד, ודומיא דסוף פ\"ה בתוספתא גבי מאור אחד מברך לכולם, שהוא חיוב משום ברב עם כמ\"ש בגמרא. וכן משמע בהדיא בתשובת הרא\"ש כלל כ\"ו שכתב כן אפילו בב' מילות. וכן כתב סוף פ\"ו דחולין גבי שחיטות. ועיין מ\"ש בסי' רי\"ג. ולפי זה מבואר מדעת הרא\"ש וטור דהם חייבים בברכה, והטעם משום דהם מצווים במצוה זו מדין ערבות (לכך הם צריכים לברך אשר קדשנו במצותיו וצונו. משא\"כ בריש סי' ק\"מ שאינו מברך וצונו שכבר בירך בשחר, אלא משום כבוד התורה לבד תיקנו לברך לכל קריאה וקריאה, עיין במ\"ש סימן קמ\"ג להשו\"ע וט\"ז, וכיון שהוא גומר קריאתה דיו בברכת האחת), ואף שהבעל הבית נפטר בברכה אחת לכל החדרים מכל מקום הן צריכים לברך על מצות שעושין שהם חייבים בעשייתם, דמה לי שחייבים מחמת עצמן ומה לי שחייבים מחמת ערבות, שהרי המחויב מחמת ערבות נקרא מחויב בדבר להוציא אחרים ידי חובתן המחוייבים מחמת עצמם כמ\"ש הרא\"ש פ\"ג דברכות, א\"כ למה לא יברך על חיוב זה כמו שמברך המחויב מחמת עצמו. וכן משמע מסתימת לשון הב\"י בסי' תקפ\"ה, דדוחק גדול לאוקמי שלא היה בשעת הברכה והיה בתחלת התקיעות, דהוה ליה לפרש, אלא ודאי אף שלא היה בתחלתן ויצטרך אח\"כ לשמוע על הסדר או ששמע כבר אפילו הכי מברך עכשיו, דלא כעולת שבת שם.
ולהכי אין למחות ולבטל המנהג שנהגו בהדלקת הנרות, כיון שיש להם על מי שיסמכו. אבל גבי שופר ובדיקת חמץ שאין שם מנהג העתקתי דברי העולת שבת והחק יעקב, כיון שלא מצינו לאחרונים שיחלקו עליהם בפירוש, וגם ספק ברכות להקל, ובפרט שכן הוא מוכרח לדעת הש\"ע כמ\"ש בסימן תל\"ב:", + "חשכה ממש כו'. ע\"כ צריך לומר כן, לפי מ\"ש המג\"א דאפילו בחול דינא הכי. וכן הוא בהדיא בתלמידי רבינו יונה. וכן משמע מלשון רש\"י, הביאו ב\"י. ומכל מקום לא העתקתי דברי המג\"א גם בחול, לפי שצע\"ג לדינא, דהא לר' יהודה דמי ממש לטעה וסבר להתפלל באמצע והרי הוא תחלת הלילה, שהרי כיון שמגיע פלג המנחה נעשה לילה מאליו לענין תפלה בלא דעתו ומחשבתו של אדם כלל, וכיון דמספקא לן אי הלכתא כוותיה אין צריך לחזור ולהתפלל אי עביד כוותיה אף בלא מתכוין, משא\"כ בקבלת שבת דברצונו תליא מילתא אף לר' יהודה, דכשאינו רוצה לקבל שבת אלא להתפלל תפלת שבת אף שהגיע פלג המנחה, ואפילו בדיעבד כשלא היה בדעתו לקבל תוספת שבת והתפלל תפלה של שבת, דמי ממש למתפלל של שבת בחול, שאף שהוא בזמן תפלה לא יצא, ולהכי כשהוא חושב שהוא לילה ובאמת אינו לילה הרי אין שבת כלל במחשבתו, שמחשבה זו שבטעות אינה כלום שהיא שקר, והתוספת אינו עולה על דעתו כלל, ועוד שהוא בטעות, ונמצא שהתפלל של שבת בחול. ומיהו ממ\"ש ב\"י וש\"ע סי\"א ואפילו אינו רוצה כו', משמע דיוצא ידי חובת תפלה. ולפי זה הא דאינו יוצא כאן אינו משום דטעה בקבלת שבת אלא משום שטעה ביום, וא\"כ הוא הדין בחול לא יצא, אבל צ\"ע למה:", + "ויש חולקין על זה כו'. אף שהם תלו בהדלקה, היינו משום דסבירא להו כבה\"ג כמבואר במרדכי ע\"ש, אבל אנן לא קיי\"ל הכי אלא בנשים, ואין צבור לנשים דמאה נשי כו'. ואף שלכתחלה טוב להתנות גם באיש, מכל מקום כאן שרבים מקילים בלאו הכי פשיטא דאין להחמיר כלל, ובפרט דהכא מיקרי דיעבד.
והנה מ\"ש הט\"ז לסתור דעתם ממ\"ש רמ\"א הוא תמוה מאוד, ומבואר במג\"א שזהו דעת רבים, ובפרט שהגאונים הכי סבירא להו. אבל מ\"ש דלא קיי\"ל כהמחמירים בנגיעה, כן פסק גם בד\"מ, והאליה זוטא יחידאה הוא, אף לפי מ\"ש המג\"א, שהרי מסתימת כל הפוסקים גבי שמן המטפטף מן הנר לכלי שתחתיו שאסרו להסתפק ממנו בשבת כמ\"ש בסי' רס\"ה, ולא אסרו ליגע בכלי או בשמן, אע\"פ שהוא מוקצה מחמת מצוה כמו שכתבו התוס' דף מ\"ב ומ\"ד. ועוד דמוקצה מחמת מצוה אינו חמור ממוקצה דגרוגרות וצמוקים שמותר ליגע בהם, ואין איסור אלא לטלטלם, דכללא כייל רמ\"א בריש סי' ש\"ח דכל מוקצה מותר בנגיעה, אפילו הראוי לאכילה ולא גזרינן שמא יאכלנו:", + "שלחבירו מותר כו'. גם לפי מ\"ש הר\"ן וב\"י ומג\"א צ\"ל כן, שהרי אין צד היתר מתיר האמירה לעשות בשבת אלא לעשות אחר השבת, כמ\"ש בסימן שכ\"ה ס\"ח וס\"י וכמ\"ש המג\"א בסי' ש\"ז, אלא ודאי שגם הר\"ן סבירא ליה דהכי עדיף טפי מלומר לכרך פלוני אני הולך, שאינו מותר אלא מחמת שלמחר הוא יום המותר, אבל הכא כיון שלחבירו מותר הוא אף היום דינו כאומר לעשות ביום מותר ושרי כשיש צד היתר, [ו]להתוס' ורשב\"א וט\"ז אף בלא צד היתר.
אבל צ\"ע, דהא אבל אסור לומר לחבירו לעשות לו מלאכה אע\"פ שלחבירו מותר, ואין לומר דשאני הכא דחבירו ג\"כ בר שביתה ואעפ\"כ אינו שובת, דהא בתחומין לית לן הכי (ועוד קשה הלא כל נכרי אינו מצווה כלל על השבת ואפילו הכי אסור לומר לו. ואין לומר דשאני הכא דאף לישראל אחר מותר וכמ\"ש מהרי\"ו, דמכל מקום טעם זה שכתבו התוס' ורשב\"א כיון שלחבירו מותר הוא אין באמירתו כלום מופרך הוא). ועוד קשה דהיכי שרינן ליה למימר לחבירו הא קיי\"ל שלוחו של אדם כמותו וידו כידו והרי זה כעושה בעצמו. בפרט לפי מ\"ש תלמידי רבינו יונה בפ\"ד דהמקבל תוספת שבת מיתסר מדאורייתא ע\"ש, א\"כ מה מועיל צד היתר לאיסורא דאורייתא, דהא מילתא דמיא ממש לאומר לאשה אקפי לי קטן שחייב מלקות כדאיתא בבבא מציעא דף י' ע\"ב, ע\"ש ברא\"ש, אף שהיא אינה מוזהרת כלל מן התורה בבל תקיף, והיא מותרת לגמרי לעשות זה מדאורייתא משום לאו דבל תקיפו, ואפילו הכי סופג הוא ארבעים משום לאו זה משום שעשתה בשליחותו ונעשה כעושה בעצמו, והכא נמי לא שנא. ואף אם תימצי לומר דהכא ליכא אסורא לדידיה אלא מדרבנן, מכל מקום גם השליחות לחבירו ליתסר מדרבנן כיון דהוה ליה כעושה בעצמו ממש. ואף לפי דעת הב\"י ומג\"א שיש כאן צד היתר, מכל מקום כיון שלעשות בעצמו אסור גם השליחות הוה כעושה בעצמו. ולא דמי לשמירת פירות, דהתם אין חבירו עושה שום מלאכה כלל שהולך בתוך תחומו, ואף שהולך ע\"י אמירתו של זה הרי זה כאלו זה הוליך אותו שם (כמ\"ש התוס' ורא\"ש פ\"ז דבבא מציעא) או נשאו אותו שם בתוך תחומו של חבירו, שלא היה עושה איסור בהולכה זו או במשא זו אלא משום עצמו שלו אסור להלך שם, אבל עכשיו שהוא עצמו אינו מהלך שם רק שחבירו מהלך שם ע\"י אמירתו לא נעשה שום מלאכה בשליחותו, אף אם נכנה התחום בשם מלאכה. אבל כאן מה שחבירו מבעיר בשליחותו הרי זה כאילו אוחז ידו של חבירו ומבעיר בה שנעשית כידו אריכתא, כמו שנעשית יד האשה המקפת (ועוד קשה קצת לשון התוס' ורשב\"א אין באמירתו כלום, הוה ליה למימר אין באמירתו איסור כלל ומאי כלום). וצריך לומר דודאי איסור שליחות אין כאן כלל.
והענין הוא דהנה ב' מיני אסורים יש בעושה מלאכה ע\"י אחר, א' משום שהאחר עושה בשבילו וזה אסור בנכרי אפילו בלא אמירה אליו שצריך למחות בידו כדאיתא בדף קכ\"א אדעתא דישראל מי שרי. ואין הטעם משום גזרה שמא יאמרו לו, כמו שמטעם זה אסור ליהנות ממלאכתו כמ\"ש בסימן שכ\"ה ותקט\"ו, דהא גבי מכס בסי' רמ\"ד התירו לקבוע לו המלאכה בשבת והצריכו בקבלנות כדי שיעבוד אדעתא דנפשיה ולא אדעתא דישראל, וכן בהגהות מרדכי סוף פ\"ד לענין לקצץ לנכרי לדבר מצוה דשרי לדעתו, ובלא קציצה אסור דקעביד אדעתא דישראל, אלמא דהא חמירא מאמירה עצמה, והטעם משום דכשעושה בשביל ישראל נעשה שלוחו ושלוחו כמותו דיש שליחות לנכרי לחומרא כמ\"ש הגהות מיימוניות פ\"ו, ואפשר דכולי עלמא מודו בזה לענין שבת וכיוצא בה. אבל כשעושה בשביל עצמו אין בה משום שלוחו כמותו, אלא שהאמירה אסורה בשבת עצמה משום ממצוא חפצך, וזהו איסור ב', דהיינו כל שאסור לו לעשות בעצמו אסור לדבר מעניינו וכן להזמין את עצמו לכך, דהיינו להחשיך על תחום וכיוצא בזה, דתרווייהו נפקא מהאי קרא עיין בתוס' דף קי\"ג ע\"ב, ובתרווייהו שרי בלשמור פירות, דהתם לא שייך איסור שליחות אלא מפני שמתעסק בדבר האסור לו.
ולמדו מזה התוס' לענין קבלת שבת, דהא פשיטא להו דהמקבל שבת מבעוד יום על עצמו, אף שמסתמא קבל עליו כל חומרות וסייגים השייכים לשבת כמו שנתבאר בסי' רס\"א, מכל מקום לא קבל מסתמא אלא איסורים התלויים בגופו אבל לא התלויים חוץ לגופו, כגון אחר העושה בשבילו שלא יצטרך למחות, והוא הדין לענין אמירה שאין בה משום איסור שליחות דהיינו מה שעושה בשבילו, שאיסור זה נולד בשעת עשיית מלאכה שעושה בשבילו שנעשית ידו כידו, ואיסור הבא מאליו הוא והוא אינו עושה שום מעשה בזה, וזה ודאי לא קבל עליו כמ\"ש הלבוש, ומטעם שכתב מהרי\"ו (והוא הדין במוצאי שבת אינו חפץ מסתמא שתומשך עליו חומרא זו). אלא דעל עצמו קבל ודאי כל השבותים, ובאמירתו עובר על שבות בעצמו שמתעסק בדבר האסור לו, ולא סגי בטעמא דמהרי\"ו אלא לאותו דבר שנעשה על ידי אחרים, אבל אותו דבר שעושה בעצמו מה לי שעושה באחד משאר איבריו ומה לי שעושה בפיו, דעקימת שפתיו גופא יש בה איסור שמתעסק בדבר האסור כמו רגליו המהלכין להחשיך על התחום לדבר האסור לו. ועל זה הביאו ראיה משמירת פירות דכיון שלחבירו מותר אין באמירתו כלום, ר\"ל שאין מתעסק כלל בדבר האסור אלא בדבר המותר. ולפי זה עולין דברי התוס' עם מהרי\"ו בקנה אחד, ואין צריך למה שנדחק המג\"א בסי' רס\"א לחלק בין יחיד לצבור, וגם בדרכי משה משמע דמהרי\"ו מיירי ביחיד ע\"ש.
והשתא לא קשיא מידי מאבל דאסור משום שליחות, וכן לנכרי, אפילו אמר לו לעשותו אחר השבת, דכיון דלעשות בשבת אסור א\"כ כשאומר לו לעשות למחר הרי מתעסק בדבר האסור לו היום, דהיינו עשיית הנכרי בשבילו שהיא עצמה אסורה משום דיש שליחות לחומרא, או מאיזה טעם שיהיה, ולכן אסור לדבר ממנה אע\"פ שהיא למחר (ומהאי טעמא מותר לומר לו עשה מלאכתך), אלא אם כן יש צד היתר היום ע\"י בורגנין, ור\"ל שאיסור המלאכה אינו מחמת עצמה אלא דבר אחר גורם האיסור, ויוכל להצטייר שיסתלק אותו גורם ויעשה המלאכה בהיתר היום בדמותה כצלמה כמו שרוצה לעשותה למחר, אזי מותר להתעסק בה אע\"פ שלא נסתלק הגורם עדיין, וגם אי אפשר להסתלק היום בפועל ממש, מכל מקום הוא אינו מתעסק כלל לעשותה דוקא באיסור אלא לעשות דבר שהוא מותר בעצמו, לאפוקי מלאכה האסורה מחמת עצמה, או שאי אפשר להצטייר שיעשה אותה בהיתר אלא אם כן לא יעשה כמו שהוא רוצה לעשותה למחר, אסור להתעסק לה היום, שהרי מתעסק בשבת כדי לעשות רצונו למחר בענין שאי אפשר להצטייר שיעשהו היום בהיתר. והילכך אם לא הבורגנין אין מועיל מה שהיה יכול לילך לקרוב משם מאתמול, שאז לא היה הולך כל כך למחר כמו שילך עכשיו, והוא מתעסק היום להליכה של עכשיו שהיא אסורה היום. ובזה נסתלקה תמיהת הט\"ז מעל הר\"ן וב\"י ומג\"א.
אבל לפי מה שכתב הט\"ז צ\"ע, דהא אי אפשר לעשות בורגנין ומחיצות בשבת, ואם ע\"י נכרי, א\"כ גם פירות המחוברים אפשר לתולשן על ידי נכרי, ומה הפרש יש ביניהם לפי דעתו. ועוד קשה דמכל מקום בשעת אמירתו עדיין אין בורגנין ומחיצות, וא\"כ בשעה שמתעסק אין צד היתר, ומה יתן ומה יוסיף אם שיהיה צד היתר אח\"כ, בלאו הכי אינו מתעסק אלא לעשות למחר שהוא יום המותר, ואין שום טעם כלל לתלות האיסור בשעות שנשארו ביום אחר התעסקותו אם יוכל להמצא אז צד היתר שאז הוא אינו עושה מאומה. ועוד סמוך לחשכה שאין שהות ביום לעשות בורגנין ומחיצות הרבה מאוד יהא אסור. וגם עיקר ההיתר כשאין בורגנין ומחיצות הוא הלכתא בלא טעמא לפי דעתו וצ\"ע. ומכל מקום מ\"ש דגבי שמירת פירות אין הטעם משום בורגנין, כן משמע בהדיא מפרש\"י ור\"ן במשנה, ובטור ושו\"ע סי' ש\"ז, ע\"ש בב\"י שהעתיק לשון רש\"י. אלא שמלשונם משמע טעם אחר לגמרי, הפך מ\"ש התוס' והרשב\"א דהשמירה אסורה לזה, אלא סבירא ליה דכיון שהשמירה עצמה מותרת גם לזה אם היו בתוך התחום, אלא שאי אפשר לו לילך לשם הרי זה כמו שהפסיקו נהר, כיון שהוא אינו אומר לו רק לשמור שהי[א] מצד עצמה מותרת גם לו. וכן משמע בהדיא בהרמב\"ם ריש פרק כ\"ד. וא\"כ אין ראיה כלל לקבלת שבת. אלא שלזה הקדים הר\"ן שם לפרש שמור לי היינו שאומר לו לך למקום פלוני ושמור כו', וא\"כ אומר לו לעשות דבר האסור לו דהיינו הליכה למקום פלוני, ואפילו הכי שרי.
ולדינא אף רש\"י מודה דשרי אפילו בכהאי גוונא, אלא דקושטא דמילתא נקט לפי פירושו, דהא תנן בפ\"ד דעירובין היו שנים כו' מביאים ואוכלים באמצע, ומשמע דזה מותר לו לומר שיביא, והרמב\"ם וטור ושו\"ע כתבוה בסי' שמ\"ט אפילו לענין [רשות] הרבים דאורייתא (ועוד דאם היה איסור באמירה היה אסור לאכול עמו, כמו פירות שהובאו מחוץ לתחום או דרך רשות הרבים עיין סי' שכ\"ה סט\"ו, שאסורים משום גזירה שמא יאמר לו להביאו, אע\"פ שיש לדחות). וכן בסוף פ\"ה דביצה גבי פירותיו שבעיר אחרת שהם כרגלי מי שהופקדו אצלו ומותר להביאן לו שיאכלם ביו\"ט, משמע שמותר לו לומר להביאם לו, אי מטעמו של הרשב\"א אי מטעמו של הר\"ן. אבל ע\"י נכרי ודאי אסור בכהאי גוונא, דהא אם הביא מחוץ לתחום אפילו היה בבין השמשות אמה אחת חוץ לתחום אסור למי שהובא בשבילו משום גזרה שמא יאמר לו, אע\"פ שאם היה ישראל היה מותר לו להביא עד סוף תחומו שהוא סמוך לעיר, וא\"כ אין איסור אלא מה שהביא הנכרי מסמוך לעיר לתוכה, ובשביל זה אין לאסור כלל בדיעבד כמ\"ש בסי' שכ\"ה ע\"ש במג\"א (וגם לכתחלה היה יכול לילך חוץ לעיר עד תוך תחום הפירות ולומר לנכרי להביאם לו לשם, ומשמעות הגמרא והפוסקים דאפילו בדיעבד לא משכחת שום היתר למי שהובא בשבילו, ועכ\"פ לפי דעת ר\"ת לא משכחת כלל איסור בבא מחוץ לתחום שהיה יכול לממצע את התחום ולאכול ודו\"ק), אלא ודאי דמה שהנכרי מביא מחוץ לתחום העיר לתוך תחומה יש בזה איסור כשעושה בשביל ישראל, אע\"ג דלישראל הוי שרי כהאי גוונא. ואלו גבי קבלת שבת אף לנכרי שרי כדמשמע בהדיא במג\"א סימן רס\"א, וצ\"ע:" + ], + [ + "כל השמנים שמדליקין כו'. כן הוא לשון הב\"י וש\"ע. ואפשר שכוונתו למעט אף לצרי ועטרן, שאף את\"ל שאין חשש שמא יסתפק ושמא יניחנו ויצא, בתערובת כל שהוא, מכל מקום יש לגזור להפך שמא יתן הרבה. וגם י\"ל שהצרי אינו נמשך אחר הפתילה כמ\"ש התוס' דף כ\"ו בד\"ה חדא כו', וגם בעטרן י\"ל כן כמ\"ש התוס' שם בד\"ה רבי ישמעאל כו' ע\"ש:", + "אפילו המהותך כו'. הוא הדין אם משכחת לה בשמן כשר לגמרי, כדמשמע בהדיא ברא\"ש וס' התרומה בשם ר\"ת דפתילה פסולה אסורה בכל ענין, ואי ס\"ד דבשמן כשר שרי משכחת גוונא דהתירא. והמג\"א העתיק לשון הטור שכתב כן לרבותא להמתירים ע\"ש. ועוד דבשמנים כשרים השכיחים בינינו לא משכחת שמן שיהא ראוי לכורכו כשיקרוש, ואפשר שבכל מקום לא משכחת לה, דנפט הוא מין לח הנמדד בכלי וכדתניא ביומא דף ל\"ט בא למדוד נפט כו' (לכך סתמתי בפנים):", + "שמנים שאורן וכו'. משמעות הב\"י והדרכי משה, שהיו קרוב לזמן הב\"ח, והיו מדליקים ג\"כ בשעוה בלא פסולת, ואף על פי כן כתבו שנוהגין כהמתירין, מכלל דלא ס\"ל לחלק. ובאמת שדבריו צ\"ע אף לפי דעתו, דלמה לא גזרו על שעוה בלא פסולת אטו שעוה עם פסולת, כמו שגזרו על חלב מהותך אטו שאינו מהותך. ואף שאין מדמין גזירות זו לזו, מ\"מ בענין אחד מדמין, כמ\"ש התוספות דף י\"א ע\"ב. וממ\"ש התוספות בדף כ[א] דשעוה היינו שאינה מתוקנת עדיין, אין ראיה כלל, דהתם מפרש בהדיא פסולתא דדובשא, והכא מפרשים בגמרא בהדיא דהיינו קירותא, וקירותא היא שעוה קשה כמבואר בעירובין דף נ\"ג ע\"ש בפרש\"י, וצ\"ע בב\"ח:" + ], + [ + "ימלך כו'. לא העתקתי מה שכתב הט\"ז סי' תקי\"ד, לפי שצע\"ג, דהא בנר ליכא למיחש דבדיל מיניה משום איסור שבת. ואין לומר שיטעה להתיר גם מהנר שיאמר מאי שנא משפופרת, זה אינו דהא אנן לא אמרינן שיתירו לו להסתפק ממנה, אלא למה אסרו להניחה כלל על הנר, יתירו בהנחה ויאסרו להסתפק, וכיון שאסרו כן שוב לא יבא לעולם להסתפק מהנר, שהרי משום איסור שבת בדיל מיניה. ולא דמי לשאר גזירה לגזירה שיש לחוש שיעבור הכל ויבא לאיסורא דאורייתא, מה שאין כן הכא, וצ\"ע.
ועיין ברמב\"ם פ\"ה שנתן טעם אחר משום מוקצה מחמת איסור (עיין שם בלחם משנה שפירש דלא שייך כאן כיבוי והיינו כדעת המתירין בסימן תקי\"ד, וחזר בו ממה שכתב בפירוש המשנה). וצ\"ע דמאי שנא מחטים שזרען בקרקע, שאף שהקצם לאיסור דהיינו לזריעה שישרשו שם ויאסרו משום איסור תלישה, אפילו הכי קודם שהשרישו דעדיין אין בהם איסור תלישה לא הוו מוקצה, והכי נמי השמן שלא ירד עדיין לנר למה יאסר. ודוחק לומר דשאני הכא דכבר חל שם מוקצה על כולו מחמת איסור כיבוי שאם יטלנו כולו יתחייב משום מכבה, דמכל מקום כל מעט ומעט שנוטל אין בו איסור מוקצה עדיין, ובדרבנן אמרינן אפילו ברירה, וכל שכן הכא דא\"צ כלל לברירה, וצ\"ע.
והנה אף שיש לומר כאן שהוקצה למצות נר שבת ואף רבי שמעון מודה ביה כדאיתא בדף מ\"ה, לא רצו רש\"ל וט\"ז לתרץ כן, לפי דמתניתין סתמא קתני בכל הנרות אף אותן שאין מדליקין בשביל מצות נר שבת דלא אמרינן בהו מוקצה מחמת מצוה, כדמשמע במג\"א סימן רע\"ט סק\"ב וסימן תקי\"ד סק\"ז:", + "שאפשר לנער כו'. עיין במ\"ש סימן רס\"ו:", + "באחד משני כו'. במג\"א סק\"י משמע שכן הוא ג\"כ דעת הסמ\"ג דבעינן הפסק כלי. וכן הוא דעת המג\"א בסימן תקי\"ד סק\"י שלא התירו אפילו גרם כיבוי אלא למנוע שלא ישרף יותר. ועיין שם בט\"ז שתחיבת הנר למים הוה כיבוי ממש ובחול אינו אלא מונע שלא ישרף יותר. וזהו ג\"כ דעת המג\"א שהתיר שם בחול אפילו ביו\"ט ואסר כאן במים אפילו מבעוד יום.
ולהט\"ז שם צריך לומר דסבירא ליה כמו שכתבו התוס' כאן בתחלה דחיישינן שמא יפלו הנצוצות בשעת נתינת המים, ולהכי שרי התם. אבל לפי מה שכתבו התוס' אחר כך לגירסת ר\"ח והסכים לזה המגיד משנה, וכל שכן לתירוץ האחרון של התוס' שהסכים לו הר\"ן, אין היתר כלל בזה. וכל שכן לפי מה שכתב רמ\"א בסימן של\"ד כר\"י דגרם כיבוי לא שרי אלא במקום פסידא, עיין שם. הילכך אין להתיר אלא לצורך גדול, אבל בלאו הכי פשיטא דאין לסמוך על הט\"ז נגד ר\"ח והתוס' והר\"ן ומגיד משנה ורמ\"א ומג\"א. ובפרט שיש אוסרים אף בטלית שאחזה בו האור ליתן מים מן הצד כמו שכתב ב\"י סימן של\"ד:", + "לכיבוי כדי כו'. לפי מה שכתב הט\"ז הרי זה מבואר בהדיא בסמ\"ג שהעתיק המג\"א, אבל לפי דעת המג\"א שהקשה על רמ\"א צ\"ע:" + ], + [ + "אינה שלו כו'. לא העתקתי מה שכתב המג\"א לענין שכירות, משום דקיי\"ל דהעיקר כמ\"ד שכירות לא קניא אפילו לחומרא כמ\"ש בסימן רמ\"ו ועיין במ\"ש שם, אלא שטוב לחוש באיסורא דאורייתא לדברי המחמיר מספק ע\"ש, אבל הכא חומרא דאתי לידי קולא היא לפום מאי דקיי\"ל דלא קניא כלל, וצריך ליתן דוקא עליה, ולא לנכרי כמ\"ש המג\"א:", + "שם חשש כו'. זה נלמד מדין האוכף שלא הסכים להתיר, וכתב עיין סי' של\"ד ס\"ב, וכונתו ששם הניח בצ\"ע אם יש להתיר מי שהחשיך בזמן הזה להאוסרים שם, ואף להמתירים שם היינו ג\"כ כדי שלא יבאו לידי איסורא דאורייתא עיין שם במג\"א, וכן כתב הט\"ז שם שמא יעשה איזו מלאכה להצניע הממון עיין שם, אם כן הכא דלא שייך למימר הכי, שבודאי אם יבא לעבור על דברי תורה מחמת חמדת ממונו לא יצניענו בדרך אלא ישאנו עמו במחיצתו, שהיא שמירה המעולה כי יתן בכיס עינו, ואם כן אף אם תמצי לומר להתיר מי שהחשיך אף בזמן הזה, על כרחך היינו שלא יבא להרבות באיסור דברי סופרים, כמו שכתב ב\"י סי' של\"ד בשם מהרי\"א וכן כתב העולת שבת שם, אם כן ברכיבה אין שום היתר לפי זה, דאף רכיבה היא גזירה משום מלאכה דאורייתא שמא יחתוך זמורה, ואדרבא עדיפא מינה לפי דעת השו\"ע סוף סי' שמ\"[ח] דהושיט ידו לכרמלית לא גזרו אפילו במזיד ובעלה באילן גזרו עיין סי' של\"ו.
אבל בלא רכיבה משמעות כל האחרונים כאן שיש להתיר אף בזמן הזה, עיין ט\"ז סוף סימן זה. וכן משמע בהדיא במג\"א סקי\"ח וסק\"כ ועיין שם בשלטי גיבורים. וכן משמע בהדיא בט\"ז סק\"ד. וכן לפי מה שכתב המג\"א בסק\"ג דזה תלוי בפלוגתא שבסימן של\"ד ס\"ב, אם כן לפי מה שכתב שם המג\"א בשם הב\"ח כהמתירים הוא הדין הכא. אלא דלפי הטעם המבואר שם במג\"א וט\"ז, צריך לומר הכא כמו שכתב העולת שבת שם. וכהאי גוונא ממש כתב הט\"ז עצמו בסימן רמ\"ד סק\"ו עיין שם, דזהו ממש כמ\"ש בפנים. וכן משמע בהדיא בריש סימן שי\"א דאין צריך חשש דאורייתא דוקא למאי דקיי\"ל מלאכה שאינה צריכה לגופה פטור עיין שם אלא איסור חמור של מדברי סופרים, ואם כן יש לומר דהוא הדין נמי לכיבוי איסור דברי סופרים.
והא דהוצרכו בסימן של\"ד לומר דיש חשש שיבא לאיסורא דאורייתא, היינו משום דהתם מיירי בכהאי גוונא דליכא אלא חשש שמא כו', כמבואר שם בלשונם בהדיא עיין שם (והיינו משום דהם רצו ליתן טעם להתיר אם הוא בענין שיכול להחביא המעות בלי מלאכה דאורייתא דבכהאי גוונא מיירי התם, ואם כן מהיכי תיתי לומר שיעשה מלאכה דאורייתא מחמת שנאסור לו לטלטלם, דזהו דבר שאינו עולה על הדעת כלל שאם היינו מתירים לו לטלטל היה מחביאם בטלטול וכשאנו אוסרים הטלטול יטלטל ויחפירם גם כן בקרקע וכיוצא בזה, דלמה יעשה כן. בשלמא במי שהחשיך כשאי אפשר לו לעמוד בהיתר ועושה באיסור, לא יעלה על דעתו כלל להקל ממשא טורח העיון מאיסור חמור לאיסור קל, ועושה כאוות נפשו ומהלך כדי למהר הליכתו, וגם לא יתננו לנכרי, ששמירת עצמו היא מעולה לו משמירת אחרים כי יתן בכיס עינו שאדם עשוי למשמש כו'. וכיון שבענין זה יפה לו יותר, ואף אם לא היה יפה לו יותר כיון שעושה כך מבעוד יום שנושאו בעצמו, בודאי לא ישנה בשבת ולא ירצה לחלק בין איסור לאיסור, אלא בין איסור להיתר כשנתיר לו. משא\"כ התם רצו ליתן טעם להתיר בכל גוונא אף שאין לו שמירה מעולה משמירה זו שיש לו בהחבאה שבטלטול גרידא, אם כן מהיכי תיתי יעשה מלאכה. ואין מקום לומר אלא שמא מחמת שהוא בהול ונחפז מאד מהדליקה והלסטים ימהר להצילם מפניהם באיזו הצלה שתזדמן לו יותר במהירות, ושמא תזדמן לו במהרה הצלה על ידי מלאכה ולא ילך כלל להחביאה במחבוא שיש לו, לפי שיאמר בין כך ובין כך הוא אסור. ואם כן אין כאן ודאי ולא אפילו קרוב לודאי שיעשה מלאכה כיון שיש לו מחבוא טוב, אלא ספיקא בעלמא הוא, ספק תזדמן לו במהרה הצלה על ידי מלאכה ויעשה אותה, וספק ילך להחביאה במחבוא שלו ולא יעשה מלאכה, מפני שאפשר שיתעכב בה יותר מהליכה לשם או מפני שירצה להתעלם מיד מהליסטים בהליכתו מביתו למקום המחבוא, ואם המחבוא בביתו כל שכן שלא ימהר כלום בטורח המלאכה ולא יעשה אותם בחנם, דהתם לא מיירי בחשש שכחת שבת עיין שם), והלכך לא חיישינן אלא לאיסורא דאורייתא (וגבי כיבוי למאן דאמר מלאכה שאינה צריכה לגופה פטור, צריך לומר משום דהכיבוי יפה לו יותר וכיון שבין כך ובין כך אסור יכבה כדרכו בחול). אבל מחמת חשש שמא ירבה באיסורי דברי סופרים לא נתיר לו איסור דברי סופרים אף על גב דבלאו הכי יעבור עליו בודאי, דכמו שאין אוסרים דבר המותר מחשש שמא יבא לידי איסור דברי סופרים, אם לא במקום שפירשו חכמים בהדיא, כך אין להתיר האסור מחשש זה, ותהא ידינו מסולקת הימנו, והדברים קל וחומר. מה שאין כן הכא קרוב לודאי הוא, ואפשר ודאי גמור, שכשנאסור לו ולא יעמיד עצמו על ממונו ילך עם כיסו כדרכו בחול, ולא יעמוד לפוש בכל פחות מד' אמות, וגם לא יתננו לנכרי, לפי שיאמר כיון שבין כך ובין כך הוא שלא בהיתר גמור אעשה בדרך היפה לי יותר לשמרו בעצמו ולילך במהרה לביתי, או לא יעלה על דעתו כלל לבקש איסורים קלים ולעשות על דעת שאין בו איסור כל כך, אלא יעשה כמו שעשה מבעוד יום, אלא אם כן אנחנו נמציא לו הדרך ילך בה והמעשה אשר יעשה שלא יפסיד ממונו.
וחילוק זה הוא מוכרח ממה שכתב המג\"א בסי' ש\"[א] ס\"ק מ\"ה לדעת מהרי\"ל וכן כתב בסי' של\"ד דדוקא כשהוא בהול שרינן ליה, והרי מי שהחשיך אינו בהול כלל כמבואר בר\"ן ריש פרק כ\"ד לפי שיטתו, ואיך אפשר לחלוק עליו במציאות (ואין לומר משום דברי הזיקא, חדא דל\"ל הכי ולא משום בהול, ועוד דבסי' של\"ד מיירי גם כן דברי הזיקא ואפילו הכי אסור משום דאינו בהול). וע\"כ צריך לומר כמ\"ש, דשאני הכא שהדבר קרוב לודאי שילך עם כיסו כדרכו מבעוד יום. מה שאין כן התם בסי' ש\"א, ממה נפשך, אם יעלה על דעתו לבקש איסורים קלים ודאי יוציאם לחוץ דבכהאי גוונא לא יבא לידי הפסד כמבואר שם, ואם לא יעלה על דעתו כלל אם כן יעשה כמו שעשה מבעוד יום שהיה נושאם אצלו ולא חפרם ולא תפרם מפני שהיה די לו בשאתם אצלו, ובודאי לא ישנה בשבת מדרך החול. וכן בסי' של\"ד בסחורה הנפסדת מגשמים, אף בחול אין דרך להצילה במלאכה דאורייתא כמו שכתב הלבוש שם, אלא בטלטולם למקום אחר או לכסותם במקומם, ואין דרך למלאכה בכאן אלא אם היה בהול ונחפז, אזי אפשר לו לבא לידי איזה מלאכה כדי למהר ההצלה אם נאסור לו הטלטול, שיאמר בין כך ובין כך אי אפשר לי להציל בהיתר, כן צריך לומר לדעת המג\"א.
אבל באמת אין צריך לכך, דמה שהקשה המג\"א מפירות המוקצים לא קשה מידי לפי מה שכתבו שם הב\"י וט\"ז לחלק בין מיני מאכל למעות, ובשביל שהוקצו הפירות לא נחשבו להפסד מרובה יותר. ואף אם לפעמים אין במעות הפסד מרובה כמו בפירות לא קשה מידי, עיין ט\"ז סוף סי' רמ\"[ד] גבי היתר מכס הנלמד מהיתר כיסו, שמשם למדו גם כן לענין זה. ובגמרא לא מיקרי הפסד מרובה אלא לגבי טלטול דבר המותר לגמרי לר' יצחק בפ\"ה דביצה, או אפילו לכולי עלמא לענין ביטול כלי למקצת השבת בפכ\"ד דשבת עיין שם בר\"ן, ובמלחמות מבואר דכמה מיני הפסד מועט יש והוא הדין להפסד מרובה:", + "להם מבעוד יום. עיין מג\"א. ואין לומר שדעת רמ\"א דאף בבהמה אין צריך לעשות כן אלא כשמניחו עליה כשחשיכה, כדמשמע לכאורה מקושית הרא\"ש על רש\"י, דזה אינו דהרא\"ש לא כתב כן אלא על קושית והלא מחמר, אבל מכל מקום למסקנא אי אפשר דלא קיימא להשתין כו', א\"כ אף מבעוד יום הדין כן מהאי טעמא, כמשמעות המגיד משנה. וכן כתבו בהדיא בספר התרומה והמרדכי והגהות מיימוניות. וכן הוא דעת הרמב\"ם שהצריך שלא יהיה לא עקירה ולא הנחה, אם כן אף מבעוד יום אף דעקירה לא הוי מכל מקום צריך שלא יהיה אפילו הנחה לבדה. ואף הרא\"ש מודה בזה לפי המסקנא דכשהיא עומדת כו'.
ובזה נסתלקה תמיהת השלטי גיבורים מעל ספר התרומה גבי יכול לרוץ. אלא דמכל מקום גבי כרמלית דרבנן יש לסמוך על דבריו, כיון שהוא דיעבד שאי אפשר בענין אחר, ואם לא נתיר לו הנחה בלבדה כלאחר יד יעשה עקירה והנחה כדרכה. ולא הצריך הרמב\"ם ליטלו קודם שתעמוד אלא לכתחלה, אפילו פשיטא שאם לא הספיק ליטלו עד שעמדה בודאי לא ישליכנו ארצה, מעתה אתי לידי איסורא דאורייתא. אלא דמכל מקום ברשות הרבים אין להקל גבי ריצה כשעקר משחשכה, כיון שיש חולקים לגמרי על היתר זה, והמתירין עצמן הזכירו מבעוד יום, מנא לן להקל משחשכה, דיש לומר דלא רצו להתיר עקירה בידים כדרכה וגם הנחה בידים אפילו שלא כדרכה, דשמא יעמוד מעט ונמצא עושה איסור סקילה במזיד על פי היתר חכמים, ומוטב להניחו שיעשה כרצונו שמא יעמיד עצמו על ממונו. מה שאין כן בבהמתו כשכבר עמדה ועשתה הנחה בלא עקירה קודם שהספיק ליטלו ממנה מותר לחזור ולהניחו עליה, לפי שלא נולד עכשיו חשש יותר לאיסורא דאורייתא ממה שהיה בתחלה כשהניחו עליה משחשכה. ומכל מקום בכרמלית יש להקל כדעת השלטי גבורים, שהרי כן דעת הט\"ז סוף סימן זה, וגם המג\"א נתכוין להעתיק היתר זה אלא שקיצר בלשונו, דמה שכתב בכל ענין בודאי אין כוונתו אף אם אינו מתירא, דהא בסק\"כ לא כתב כן, ובהדיא מבואר בשלטי גבורים שכוונתו אף משחשכה עיין שם. וכן משמע בהדיא במג\"א סקכ\"א דאף משחשכה יש להקל:", + "יכול לרוץ כו'. עיין מ\"ש לעיל. ועיין בשלטי גיבורים שכתב שהרמב\"ן וסיעתו מודים היכא דאי אפשר בענין אחר שמתיירא כו', לכך לא העתקתי דעתם. ובפרט דעכשיו אין נפקא מינה לפי מה שכתב המג\"א דלכולי עלמא שרי בכרמלית (אבל בשלטי גבורים זה אינו והמ\"א כתב כן מדעתו). וכן הט\"ז בסק\"ו הכריע להקל:", + "פטור. בודאי אין כוונת המג\"א להשמיענו כאן חיובי ופטורי דהוצאת שבת שאין כאן מקומם, וגם למה ליה להביא ראיה מפירוש רש\"י תלמוד ערוך הוא בפרק קמא ובכמה מקומות, אלא ודאי דכוונתו דגם הכא שרי בכהאי גוונא, ולהכי אפקיה בלשון פטור ולא מותר משום דלא שרי אלא כשאי אפשר בענין אחר:", + "ולא ידע כו'. לפי מה שכתב המג\"א צריך לומר דלשון ושכח והוציא שבש\"ע הוא דומיא דשמא ישכח ויוציא שבסוף סי' רנ\"ב, שפירושו ישכח להסירו ולהצניעו עיין שם במג\"א.
ומה שכתב המג\"א בסק\"כ דאם מתיירא כו', אי אפשר לומר דמיירי סמוך לחשכה ממש שפשע בזה, דאם כן מאי איכא בין החשיך בדרך לפושע, שהרי היתר הריצה הוא דוקא כשאי אפשר פחות פחות מד' אמות ברשות הרבים על כל פנים כמו שכתב המג\"א בסקי\"ח, אם כן מכלל דהיתר פחות פחות מד' אמות הוא יותר קרוב להתיר, ובפושע לא התירו אפילו פחות פחות מד' אמות אף על פי שאי אפשר בענין אחר, דכשאפשר בענין אחר גם בהחשיך בדרך לא התירו, אלא ודאי דהתם מיירי כשלא פשע. וכן משמע מסתימת לשון האגודה ורמ\"א דמיירי כששכחו עליו ביציאתו, ולא כשיצא בו דוקא במזיד סמוך לחשכה ואחר כך שכחו, דהוי להו לפרש ולהזכיר סמוך לחשכה, אלא ודאי מיירי בכל גוונא ואפילו הכי אסור. ואף הט\"ז שחלק והתיר לרוץ כמו בחבילה, מכל מקום גם בחבילה המתירין עצמן דהיינו ספר התרומה והנמשכין אחריו התנו בפירוש כשאי אפשר בענין אחר שמתיירא כו', ובכי האי גוונא מודה רמ\"א, כמ\"ש המג\"א. ולא אסר אלא משום דבעיר מסתמא אפשר לשומרו, כמבואר בהדיא בספר התרומה, שנתן טעם בזה לההיא דס\"פ נוטל פעם אחת שכחו דסקיא כו' הובא ב\"י סי' של\"ד ומג\"א שם, וכן כתב הר\"ן. ומכאן הוציא האגודה דבריו. והנה לפי טעם הראשון של ספר התרומה, שאני הכא דפשע בשכחה, בודאי אין כוונתו לפי שהוציאו לשם סמוך לחשכה, דהא בגמרא לא נזכר כלל סמוך לחשכה, ואפשר דמבעוד יום הוה, ועוד דלפי זה עיקר הפשיעה מה שיצא סמוך לחשכה ולא השכחה, ומדקאמר שפשע בשכחה מכלל דאף כששכח מבעוד יום מיירי, ואפילו הכי אסור מב' טעמים. ואנן קיי\"ל כטעם הב', שכן כתב גם הר\"ן, ואם כן כשאי אפשר בענין אחר שרי לדעת המג\"א וט\"ז. ואף לספר התרומה צריך לומר דטעם הב' עיקר, או תרווייהו דווקא קאמר, דלטעם הראשון בלבדו קשה מגמרא דעבודה זרה דף [ע'] ע\"א. דאין לומר דשאני התם שהכיס עליו ואין בו משום טילטול מוקצה אלא איסור פחות פחות מד' אמות, דזה אינו שהרי בא לתרץ מארנקי שבחצר שאין שם אלא מוקצה לחוד, ואיסור פחות פחות מד' אמות לחוד ודאי חמיר מאיסור מוקצה לחוד, שהרי פחות פחות מד' אמות אסור אפילו בבין השמשות גבי עירוב בסי' שמ\"ט, עיין שם בב\"י שכתב כן בשם התוס' והמרדכי שכתבו כן גבי עירובי תחומין, וטלטול מוקצה שרי בבין השמשות גבי עירוב כמבואר בעירובין דף ל\"ה גבי נפל עליו גל וכמ\"ש בסי' שצ\"ד (ובלאו הכי מבואר בספר התרומה ובהגהות מיימוניות ומרדכי ריש פרק כ\"ד דאף במי שהחשיך בדרך ומטלטל פחות פחות מד' אמות איכא נמי איסור מוקצה, עיין במ\"ש בסי' ש\"א).
אבל יש להסתפק בדעת האגודה ורמ\"א, דאפשר שלא אסרו אלא כשאפשר לשמרו על ידי נכרי, אבל אם יצטרך לשמרו בעצמו עד למוצאי שבת אפשר דגם כן אין אדם מעמיד עצמו על זה, כמו בהושיט ידו מלאה פירות בסי' שמ\"ח. והתם אמרינן דאי אפשר כלל אבל הכא על כל פנים אפשר דאין אדם מעמיד. וספק זה הוא בלשון ספר התרומה שכתב או ליתן לשומר כו', אם דוקא תרוייהו קאמר או לא, דאף אם אי אפשר חייב לשמור בעצמו וכן משמע בהדיא בר\"ן. אלא דלפי זה צ\"ע בגמרא דעבודה זרה היה להם להחשיך שם בשוק, אף אם תמצי לומר דלא היה מזדמן להם שומר. ודוחק גדול לומר דבנהרדעא היו שכיחי לסטים כ\"כ בשוקא דיהודאי עד שאי אפשר להחשיך שם עם כיסו, אבל לצאת עמו לפי שעה אפשר, וגם ר' יצחק מיירי בכהאי גוונא, דאמורא הוי ליה לפרש. וצריך עיון:", + "המעורבת אסור כו'. לכאורה היה אפשר להתיר טלטול מוקצה גרידא על ידי נכרי, שהרי הרמב\"ם התיר אפילו טלטול פחות פחות מד' אמות, והרמב\"ן ושאר פוסקים לא חלקו אלא מחמת שפחות פחות מד' אמות חמורה מנתינה לנכרי, ואף הרא\"ש לא הזכיר אלא טלטול הישראל. אלא דכיון דסבירא להו להפוסקים דלא התירו שום איסור במציאה משום דאדם מעמיד עצמו עליה, אם כן ממילא דינם כשאר מוקצה שיש אוסרים אפילו על ידי נכרי אפילו במקום הפסד כמו שכתב המג\"א בסי' ש\"ז עיין שם בשם הר\"ן וריב\"ש ורשב\"א והגהות מרדכי, אלא שלהפסד גדול אפשר להקל וכאן אינו אלא מניעת הריוח. וכן משמע מלשון המג\"א שכתב אסור ליטלו משמע אפילו להצניעו אצלו, מדלא קאמר להביאו כלשון רמ\"א, דבנטילה גרידא אין בה אלא משום מוקצה ולא משום הוצאה, אף על פי שהנכרי נושאו בעצמו דמדעתיה דנפשיה קעביד ואינו שלוחו שלא צוהו בכך, ואינו צריך למחות משום שעושה בשביל ישראל כמו שיתבאר לקמן.
ומיהו לשמור ודאי אפילו לישראל שרי כמבואר ברמב\"ם להדיא, ולא נחלק שום אדם בזה עיין שם במגיד משנה. ובהדיא אמרינן בדף ק\"ז נכנסה לו צפור תחת כנפיו יושב ומשמרה כו', אע\"פ שהוא מציאה דלא אתיא לידיו מבעוד יום והיא מוקצה. ומשמעות לשון הרמב\"ם בפרק כ\"ד הלכה ח' צ\"ע. ואם כן כל שכן שמותר לשמרה על ידי נכרי, דמי איכא מידי דלישראל שרי ועל ידי נכרי אסור:", + "מעצמו כו'. בודאי אין טעמם של אגודה ורמ\"א שלא הצריכו למחות כשמביאו משום הפסד כיסו, דאם איכא איסורא במה שאינו מוחה למה התירוהו שלא לצורך, דהא מיירי כשאפשר לשמרו כמו שנתבאר לעיל. אלא ודאי שאף בלא הפסד כלל אין צריך למחות כלל, דכיון שצוהו לשמור והוא מביאו מיד אדעתא דנפשיה קעביד להקל טורח שמירתו כל היום. ואף אם עושה בשביל ישראל אין צריך למחות כשעושה מעצמו לפי דעת הרבה פוסקים כמו שנתבאר בסי' רנ\"ב עיין שם:", + "כשיגיע לחצר כו'. כן הוא לשון הרמב\"ם, וכן משמע מלשון הטור וש\"ע דדוקא קתני, מדנקטו המשתמרת מכלל דמהמשתמרת ואילך אסור. וצ\"ע מאי שנא מחבילה דהתירו עד ביתו. ואין לומר דהתם אינו עושה איסור כלל ולהכי שרי אפילו בהפסד מועט כמו חבילה, דזה אינו, דהא כהאי גוונא בכיסו לא התיר בספר התרומה ומרדכי והגהות מיימוניות אלא אם כן אי אפשר בפחות פחות מד' אמות, מכלל דפחות פחות מד' אמות קיל טפי ושרי גם כן עד ביתו, וכן כתבתי בפנים, ופחות פחות מד' אמות חמיר מעל גבי חמורו.
ובאמת במתניתין יש לומר דלאו דוקא קתני, אלא דומיא דמתניתין סוף פרק כ\"ב הגיע לחצר החיצונה שוטחן כו' דלאו דוקא קתני, שהרי לא העתיקו הפוסקים איסור זה עיין סי' ש\"א סמ\"ה, דאף דלא קיי\"ל כמתניתין בהא דשוטחן כו', מכל מקום בהא דמסירו מעליו כשיגיע לחצר החיצונה לא אשכחן תנא דפליג עיין שם בגמרא, אלא ודאי דאורחא דמילתא קתני, והכא נמי יש לומר כן שאין אדם חפץ ליכנס בשבת לתוך רחוב העיר עם בהמתו טעונה. וצ\"ע לדינא:", + "ולכתחלה יטלם כו'. הרמב\"ם בפירוש המשנה כתב שיזרוק כלאחר יד והיינו בכיסו אבל בסיפא לא פירש כלום, וממהרש\"א מבואר דהנחה בלא עקירה לא איכפת לן, וזה אינו לפי דעת הרמב\"ם וספר התרומה והגהות מיימוניות שהצריכו ליטול וכן לזרוק קודם העמידה כדי שלא תהא הנחה, ולפי זה בסיפא פורק ג\"כ בעודה מהלכת בחצר. ומה שסתמו הפוסקים הוא משום שסמכו על מ\"ש כללא כשהיא מהלכת מניח וכשהיא עומדת נוטלו, ונכלל בזה גם כן הכניסה לחצר.
ולמ\"ש המג\"א צ\"ע היאך יעשה איסורא דאורייתא בבהמתו דאי אפשר דלא קאי פורתא, דזה אינו חומרא בעלמא, מדפריך כל כך בפשיטות סוף סוף כו', דלמא לא החמירו באדם כמו בבהמה, ומנ\"ל להקשות להחמיר חומרא שאינה מעיקר הדין, אלא ודאי אין כאן חומרא אלא אי אפשר כו'. וגם אשתמיטתיה מה שכתב הרמב\"ם ומהרש\"א ותוס' יו\"ט. וצ\"ע:", + "במה דברים אמורים בשקין כו'. מלשון רש\"י משמע קצת שצריך לשמטן, אבל אם מקצה מדעתם שיהיה שם כל היום הרי זה מבטל כלי מהיכנו. וכן כתב בהדיא במאור, עיין שם שכתב דההיא דקורה שסומכים בספסל ברפי מיירי שדעתו לשמטו אחר כך אבל אם הקצהו לכך אסור עיין שם. והר\"ן הביא גם כן דעתו בתחלה, ואחר כך הביא דעת אחרים דאף אם דעתו לנער אחר כך לא שרי אלא בפסידא משום ביטול כלי למקצת שבת, דהיינו שהקצהו מדעתו למקצת שבת, ובהכי מתרץ ההיא דבולסא עיין שם.
אבל מלשון הרי\"ף והרמב\"ם סוף פרק כ\"ה וטור וש\"ע סי' שי\"ג ס\"ז משמע שכיון שאם רוצה ליטלו היה יכול שרי אף שאינו נוטלו. ואף שכך הוא גם כן לשון הגמרא, ואפילו הכי פירשו המאור שיהיה דעתו כן, מכל מקום הפוסקים לא הוה להו לתפוס לשון זה שיכולים לפרשו כפשוטו שתלוי ברצונו, אלא ודאי שכן הוא דעתם באמת. וכמו שכתבו התוס' דף מ\"ג לענין ביטול לשעה, שכשיכול להפריחם אין כאן ביטול אף שאינו מפריחם, והוא הדין לענין ביטול לכל היום. ולפי דבריהם בשליפי זוטרי אין כאן ביטול כלל משום שבידו לשלוף מיד, דבלאו הכי אסור אפילו בהפסד מרובה לפי דעתם שלענין ביטול כלי אין חילוק בין איכא הפסד מרובה או לא, ואי איכא בשליפי זוטרי ביטול לפי שעה לפי דבריהם מאי קאמרי שם ע\"ב בד\"ה כבר דמה חששו כו', והלא לעיל כתבו דאף לרבי שמעון מיתסר משום דמבטל בשעה שהנר דולק, אלא ודאי סבירא להו דהכא אין כאן ביטול כלל שמיד יכול לשלוף. והנה המג\"א בסי' רס\"ה סק\"ו וסק\"[ב] סבירא ליה גם כן כהתוס', ולהכי התיר בנר של שעוה ואפילו הכי אסר כאן בשליפי זוטרי שלא במקום הפסד מרובה, וע\"כ צריך לומר דכאן אינו יכול לשלוף מיד כמ\"ש בפנים. וכן צריך לומר אף להר\"ן, דלמה לא התירו גם בבולסא להביא כרים ולשלוף מיד דומיא דאפרוחים שיורדים על הסל ומהסל לארץ, והכא נמי כן הוא, אלא ודאי שאי אפשר, אבל גבי נר אפשר מידי, וכן גבי פחמים אי הוה אפשר הוה שרי אע\"פ שאין דעתו לנערם.
ואפשר דאף הרז\"ה ור\"ן מודים דבכה\"ג שאינו חושש לנערם, ולא אסרו אלא כשמקצהו מדעת. והא דאיצטריך הרז\"ה להתנות גבי קורה שיהיה בדעתו כן, היינו משום דהתם לא שייך למימר שאינו חושש להסירו משם דהא צריך לו שיהיה דוקא שם, ולכן צריך שיהיה בדעתו כן בפירוש ובלאו הכי אסור, כמו בביצה ושמן שתחת הנר. אבל להרמב\"ם פכ\"ה וטור וש\"ע שלא כתבו כן שם, צריך לומר דשאני ביצה ושמן שבשעת נתינת הכלי ניכרת מחשבתו שאין דעתו לנער אחר כך שלא להפסידם, כמו שכתב הגהות אשר\"י, שהרי עיקר נתינת הכלי הוא בשביל כך, ואם ינער אחר כך אם תשבר הביצה וישפוך השמן לארץ (דאין לומר שינער לכלי אחר, דאם כן יבטל אותו כלי ומאי אולמיה דהאי מהאי כמו שכתב מהרש\"א שם בתוס' הנ\"ל) מה הועיל בתקנתו, מה שאין כן בקורה אינה ניכרת מחשבתו בשעת נתינת הספסל שדעתו לכל השבת דשמא יסירנו אחר כך כשיצטרך לו לישב עליו, ואף שתשאר הקורה כשהיתה מכל מקום הועיל לפי שעה, שבכל שעה היא מכבדת ויכולה להוסיף השבר, וכיון שבשעת נתינת הספסל אין מחשבתו ניכרת לא מחזי כסותר אותו בנתינה זו לכל השבת אלא לפי שעה ושרי משום פסידא דקורה והבית. ואפשר שאף המג\"א שהעתיק כאן דעת הר\"ן, אפילו הכי לענין גוף הביטול אי הוה במחשבה בעלמא לא פליג על משמעות הרמב\"ם וטור וש\"ע סי' שי\"ג, ומה שכתב כאן דאין לבטל לפי שעה אין כוונתו במחשבה בעלמא, אלא דומיא דשליפי זוטרי דלא סגי בלא בטול למקצת שבת, או כגון שניכרת מחשבתו כגון שרוצה לקבל איזה מוקצה בתוך כלי, ואף שדעתו לנערו אחר כך מכל מקום לפי שעה ודאי ניכרת מחשבתו שרוצה לבטלו, דאם ינערו מיד למה מקבלו כלל.
ולהכי סתמו הטור וש\"ע סי' ש\"י ס\"ו ולא הזכירו ביצה ושמן, משום דאף לפי שעה לא שרי אלא במקום הפסד מרובה. וכן משמע בהדיא בש\"ע סי' של\"ח דכשאין הדלף ראוי אסור, ולא התנה דדוקא כשמקצה לזה לכל השבת אבל אם דעתו לנערו אחר כך שרי, אלא ודאי דזה אינו. וכן הוא כוונת המג\"א סי' רס\"ה שכתב שיש ליישב קושיית הר\"ן שהקשה לדלף עיין ר\"ן. ומה שכתב המג\"א כאן בתחלה מדהשמיטו הא דבולסא כו', זה אינו, דאף לפי דעת הרז\"ה לא הוי להו להשמיט, עיין שם בסוף דבריו. ואין לומר דס\"ל כתחלת דבריו, זה אינו דהא לא קיי\"ל כר' יצחק, ומהאי טעמא כמ\"ש הרי\"ף ורא\"ש. וכן לפי מה שכתב הרמב\"ן במלחמות לא הוי להו להשמיט, דהיא הלכתא רבתא לשבתא עיין שם. אלא ודאי שסמכו על מה שכתבו כלים דוקא וכמו שכתב המג\"א, אם כן אין הכרח דסבירא להו כרז\"ה, ומסתמא הרמב\"ם קאי בשיטת הרי\"ף רבו, וגם הב\"י אין דרכו לסתום לגמרי דלא כרמב\"ם:" + ], + [ + "המתפלל כו'. לאפוקי ההמון שמתפללין מבעוד יום כל השבוע, ואין חוזרים וקורין בלילה ב' פרשיות כמ\"ש המג\"א סימן רל\"ה, ואפילו המחמירים לקרות ב' פרשיות על מטתם אוכלים מבעוד יום כמ\"ש המג\"א שם, משום דסומכים על דעת רש\"י, וטעמיה דרש\"י מבואר בט\"ז שם סק\"ג. והיינו דוקא מי שרגיל לעולם להתכוין לצאת בקריאת שמע שעל מטתו לקרות ב' פרשיות, אבל המתפלל כל השבוע בצאת הכוכבים, שאינו מתכוון לצאת בקריאת שמע שעל המטה, אסור לאכול בערב שבת קודם קריאת שמע שבצאת הכוכבים מיד. ולזה נתכוין המג\"א כאן. והוא הדין להותיקין שכתב המג\"א שם שנוהגין לקרות בצאת הכוכבים כל השבוע, צריכים ליזהר ג\"כ בערב שבת:" + ], + [ + "שלא קבע כו'. מה שהניח המג\"א כאן בצריך עיון תירץ בסימן תפ\"ז ע\"ש ובמה שכתבתי שם:", + "כולם ביחד כו'. לפי מ\"ש הט\"ז היחיד א\"צ לעמוד, שהרי אין לו להתכוין לשם עדות. ואין כן דעת המטה משה והמג\"א כאן והשו\"ע סי' רע\"א שהצריכוהו לעמוד. וכ\"מ בב\"י שם בשם ארחות חיים שלא הקפידו כל כך כו', משמע שמהראוי היה להקפיד לעמוד דוקא אע\"פ שאין שם עדה שלמה, והכי נהוג עלמא:" + ], + [], + [], + [ + "וחל יו\"ט כו'. זה פשוט דאם חל במוצאי שבת בלא\"ה שבת קודם, כמ\"ש בתשובת הרדב\"ז לענין החבוש בבית האסורים שאין מעבירין על המצות. ואף להחולקים שם, היינו דוקא היכא דמקודש טפי, אבל לא היכא דכי הדדי נינהו, עיין שו\"ת חכם צבי סי' ק\"ו:", + "לחם משנה. אף שבמג\"א סי' רנ\"ד סקכ\"ג מבואר דאינו חובה כל כך, מכל מקום כאן יש להורות כהט\"ז, הואיל ואפשר לקדש על הפת. ואפשר דאף המג\"א מודה בהא, דעכ\"פ לחם משנה יש לו אסמכתא מדאורייתא, מה שאין כן ביין שלא נזכר בתורה. דהא מהאי טעמא חמירא עירובי תחומין מעירובי חצרות לפרש\"י ותוס' בשבת דף ל\"ד עיין סי' רס\"א:", + "כשיגיע בין השמשות כו'. כן משמע בהדיא בברייתא (דף ק\"ב סוף ע\"א) לפי נוסחתנו, וכמ\"ש שם הר\"ן, וכן הוא דעת הרי\"ף והר\"ן והרמב\"ן במלחמות ע\"ש שכתבו כן בשם ר\"ח והגאונים שכל דבריהם דברי קבלה. ואף הרא\"ש לא חלק אלא על מה שהוסיף העיטור דבודאי חשכה אף בהבדלה יפסיק, דזה אינו מוזכר כלל בגמרא, אף לפי גירסת הרי\"ף ופירושו, ולכן לא כתב כן על הרי\"ף. ותדע דהא לפי מ\"ש הכסף משנה לדעת הרמב\"ם, דמפרש הסוגיא בספק חשיכה כפירוש הרי\"ף ור\"ן, ואפילו הכי לא הצריך להפסיק בהבדלה כשיצא השבת דהיינו ודאי חשכה, עיין פרק כ\"ט מהל' שבת, אלא ודאי דזה אינו מוכרח לגירסת הרי\"ף, ומסתמא הרמב\"ם בשיטת הרי\"ף קאי. וגם המגיד משנה לא הזכיר מחלוקת זו שביניהם. וגם הטור אין דרכו לעולם להשמיט לגמרי דעת הרי\"ף. אלא שהסמ\"ג הוא דס\"ל הכי כדעת הרי\"ף, אבל אין זה מוכרח. ואם כן אפשר דאף הרא\"ש ס\"ל כהרי\"ף לענין בין השמשות של קידוש, או בהבדלה לענין התחלה כמ\"ש הב\"ח ומג\"א. ומ\"ש היכ[א] אשכחן כו', היינו דלא אשכחן, אבל אינו מוכרח להפך. ומ\"ש שם בשם הרז\"ה, היינו לאפוקי מתחלת השקיעה, ע\"ש ברז\"ה מבואר כן בהדיא, אבל בין השמשות אפשר לו להיות בכלל חשכה כיון שהוא ספק ונתקדש היום מספק, ולכן סתם הטור משתחשך. והא דלא פירש כן בהדיא משום דאינו מפורש בגמרא בהדיא, כמ\"ש הרא\"ש דהיכא אשכחן כו' (ומ\"ש הרא\"ש בסי' י\"ג מיירי מבעוד יום, ר\"ל קודם מנחה, כמ\"ש התוס', עיין הגהות מרדכי).
ואף אם תמצי לומר כמ\"ש הט\"ז סי' רצ\"ט, דלהרא\"ש והטור בספק חשכה שרי בהבדלה, משום דכיון דלדידהו זה אינו מפורש בגמרא מנא לן לאסור בבין השמשות שהוא קודם זמנה, שהרי אי אפשר לו להבדיל בין קודש לחול לגמרי בבין השמשות שהוא ספק, אבל בקידוש אדרבה זהו עיקר זמנה שהוא התחלת השבת, כדאיתא בהדיא בריש פ\"ק דברכות שזהו נקרא קידוש היום (ומהאי טעמא כל מוקצה דאתקצאי בבין השמשות אתקצאי לכולה יומא, וכן בעירובי תחומין ועירובי חצרות הכל תלוי בבין השמשות מפני שהוא התחלת השבת). והרמב\"ם ושאר פוסקים שכתבו סתם וקדש עליהם היום, מסתמא נתכוונו גם כן ללשון הגמרא שממנה העתיקו דבריהם.
ואיך שיהיה כיון שדברי ר\"ח והרי\"ף והגאונים ורמב\"ן ור\"ן וסמ\"ג מפורשים לאסור בבין השמשות לענין התחלה בהבדלה, ובקידוש אף להפסיק, וכן דעת מהרי\"ק כמ\"ש הב\"י סי' רצ\"ט, והב\"ח ומג\"א שם וס\"ל הכי אף להרא\"ש והטור, בודאי שאין לסמוך על הכסף משנה וט\"ז להקל נגדם. אלא שלענין התחלה בהבדלה, כיון שכבר נהגו להקל, והט\"ז לימד עליהם זכות מדעת הרא\"ש וטור, וכן הוא דעת הרמב\"[ם] לפי דעת הכסף משנה, אין למחות בידם כיון שיש להם על מי שיסמכו, אבל בקידוש אין להקל כיון שלא נהגו, וגם יש חילוק גדול ביניהם כמ\"ש:", + "ברכה שא\"צ כו'. זהו כוונת השו\"ע ששינה לשון הטור וכתב אינו חוזר ומברך, דמשמע שיש איסור בדבר. וזהו גם כן כוונת רמ\"א שכתב מפלוגתות כו' (כן היא הגירסא בעולת שבת), והיינו שתי הפלוגתות, דמשום פלוגתא א' א\"צ לנהוג כן כשהוא מיסב יחידי בלא זימון, לפי מנהגנו שאין מברכין על הכוס ביחיד. והטור שכתב אין צריך, עיקר דינא אשמועינן, ונפקא מינה אם אינו רוצה לקדש ולאכול מיד אלא לאחר זמן, דאז אין איסור משום ברכה שאינה צריכה. עיין סי' רצ\"א:", + "שותין מבעוד יום כו'. לפי מ\"ש הכסף משנה דהרמב\"ם מפרש הסוגיא דשבת קובעת על ידי אמירה, ע\"כ צ\"ל דהכי קאמר, כשם שהשבת קובעת למעשר, שאם אמר פירות אלו לשבת חל עליהם שם שבת מיד ואסור לאכול מהם עראי מיד, כמו בשבת עצמה, כדתנן פ\"ד דמעשרות משנה ב ובפ\"ד דעדיות משנה [י] לפי פירוש הרמב\"ם, כך היא קובעת לקידוש שאם אמר באו ונקדש קידוש של שבת חל עליו שבת מיד, ואסור לטעום כלום קודם קידוש כמו בשבת עצמה. ואם כן אפילו מבעוד יום נמי כמ\"ש המג\"א, דומיא דמעשר דמיירי ודאי אפילו מבעוד יום. ועוד דבין השמשות אי אפשר לו לייחד פירות טבלים לשבת, שהרי אי אפשר לעשרן בבין השמשות, ואף אם מייחדן אין בדבריו כלום, ולא חל עליהם שם שבת כיון שאינן ראויין כלל לשבת ודו\"ק. ועיין ברמב\"ם שסיים דבהבדלה א\"צ לחזור ולברך כו', ולפי זה דמיירי באמירה קודם זמנה ע\"כ ר\"ל דכל שכן שמותר לשתות. וכן הוא בט\"ז ומג\"א סי' רצ\"ט לפי מ\"ש שם דהרמב\"ם מיירי דמסובים לאכילה ואפילו כשיגיע זמנה א\"צ לפסוק, וכן כתב במגדול עוז ע\"ש. ומדבריהם למדנו דגבי קידוש אף שמסובין לאכילה השבת קובעת קודם זמנה באמירה בעלמא, ופשוט הוא בסוגיא, לפי מ\"ש הכסף משנה (וכן כתבתי בפנים לטעום כלום):", + "בבהכ\"נ כו'. כן הוא עיקר הגירסא במג\"א, דלגירסת הבאר היטב למה הצריך לעיין בסי' רס\"ט, ואין שם ענין לכאן. ועוד דממ\"ש המג\"א בסי' קפ\"ב סק\"[ה] משמע דדוקא קידוש חמיר מברכת המזון, אבל הבדלה סגי בשכר אפילו לכתחלה, כמו בברכת המזון:", + "או שיצא כו'. הכי מסתברא לפי דעת המג\"א דעקירת חדר דמי להיסח הדעת כדפירש רשב\"ם (דף ק' סוף ע\"ב), ונתבאר בסי' קע\"ח. והארחות חיים נתכוין לזה, ולמד ממנו המג\"א להיסח הדעת:", + "מוכן לשתות כו'. אפשר דאף המג\"א מודה בזה, ומיירי כשהביאו לו ואפילו הכי אין צריך לברך אם היה דעתו עליו. ומ\"ש בסי' ר\"ו סק\"ז, היינו לפי דעת הטור אבל לפ\"ד ר\"ת אינו כן כמבואר בהדיא בהגהות מיימוניות ע\"ש בב\"י ובט\"ז ס\"ק ח' וט' ודו\"ק. ואף אם תמצי לומר דהמג\"א חולק על זה קיי\"ל ספק ברכות להקל:" + ], + [ + "מן הסתם כו'. אף אם כוונת המג\"א שם כרמ\"א שם, דאי אפשר ליקנות יין בכל סעודה, מכל מקום הטור כתב כן בקידוש. ואף שטעם זה אינו מפורש בדבריו, מכל מקום כיון שהדבר מבואר מלשון הרמב\"ם ומדעת סמ\"ג ובית יוסף שם שהכל תלוי ברוב אנשי העיר שמשתמשים את השכר במקום תשמישו של יין, ולפי דעתם אף שהיין מצוי בחנות אין בכך כלום אם הרוב משתמשים בשכר במקום יין, וכן הוא גם כן לפי דעת הטור בשם יש מפרשים, העתקתי דעתם ביחד לסמוך עליהם המנהג, וכן בדעת המרדכי.
אבל דעת ראבי\"ה שהובא בהגהות מיימוניות שהביא המג\"א, היא כרשב\"ם, דלא מיקרי חמר מדינה אא\"כ אין יין מצוי כלל בעיר, ובברכת המזון דוקא סבירא ליה להקל כשרוב העיר קובעים עליו סעודתם, ולא משום דמיקרי חמר מדינה אלא משום דהכי גרסינן בהדיא בגמרא ולא אמרן כו'. עיין בהגהות מיימוניות פרק ז' מהלכות ברכות.
ומסתימת רמ\"א בסימן רצ\"ו, ובסימן תפ\"ג כתב אין לו יין כו', משמע אפילו יש יין בעיר, מדלא כתב שם כמו הכא ואם יין בעיר כו', אלא ודאי דמ\"ש בסי' קפ\"[ב] ואי אפשר לקנות כו', לרווחא דמילתא כתב כן, לצאת אף להרשב\"ם. או כיון דלא אפשר לברכת המזון גם להבדלה אין צריך, דמאי שנא מברכת המזון, שהרי בברכת המזון אין צריך אפילו פעם אחת בשבוע, אע\"ג דאפשר, וע\"כ משום דמאי שנא פעם זה משאר הפעמים, אם כן הוא הדין להבדלה. וכל זה לקיים המנהג אבל לדינא צ\"ע. ועיין במ\"ש בסי' תפ\"ג:", + "וישתו אחרים כו'. המג\"א יחיד הוא בדבר זה, וכל האחרונים מסכימים לדעת רמ\"א. ואף המג\"א עצמו חזר והודה לרמ\"א בסי' רצ\"ט סק\"ח, שכתב עיין סי' ער\"ב ס\"ט כו', וכן כתב ג\"כ בסוף סי' תקנ\"ו ע\"ש. ומה שהביא כאן ראיה מסי' רע\"ג אינה כלום, דבטור שם מבואר בהדיא דאקידוש קאי שאינן יודעים לקדש, אבל כיון שיכול לומר הקידוש בשבילם יכול גם כן לברך בורא פרי הגפן.
ואין לומר דשאני התם שאי אפשר שהם יאחזו הכוס ויברכו בורא פרי הגפן ויחזירוהו לקדש עליו, לפי שכל דבר הטעון כוס היינו שטעון לברך עליו בורא פרי הגפן, כדמשמע בשו\"ת חכם צבי סי' קס\"ח, דזה אינו, דאין כוס של ברכה תלוי כלל בברכת בורא פרי הגפן, שהרי המקדש באמצע סעודתו אינו מברך בורא פרי הגפן כמ\"ש סי' רע\"א, וגם ברכת המזון לא היה רב אשי מברך בורא פרי הגפן על הכוס כדאיתא בפרק ערבי פסחים. ושאני זמן, שאין שם טעימה כלל, ואם לא יברך על היין אין כאן היכר כלל שמברך על היין. ועוד יש לומר בענין אחר. ואיך שיהיה עכ\"פ סברת המג\"א סתורה מכל צד, דאם תמצי לומר כמ\"ש החכם צבי, א\"כ הא דבברכת המזון סגי בטעימת אחר כמבואר בסי' ק\"צ היינו שהמברך יברך בורא פרי הגפן וישתו האחרים אף על פי שיודעים בעצמם לברך.
ואף אם תמצי לומר שגם בסי' רע\"ג צריך שלא יהיו יודעים גם ברכת בורא פרי הגפן, אין משם ראיה לכאן, דיש לומר הכא כיון שהוא חייב בקידוש ואי אפשר לו לצאת ידי חובתו בלא טעימה כמ\"ש האחרונים בסוף סימן רע\"א, אם כן כשאחר טועם ומוציאו ידי חובתו למה לא יוכל הוא לברך על אותה טעימה שהיא גם כן בשבילו. דבשלמא מי שיצא כבר ידי חובתו, שאינו מחוייב בדבר אלא מדין ערבות, לכן כיון שהחייב בעצמו יכול לפטור חובו בעצמו אין להערב לפוטרו, מה שאין כן כאן שהוא חייב בעצמו בטעימה זו לבד מהערבות בעד חבירו הטועם. ואף שהוא אינו חייב אלא בהטעימה ולא בהברכה כשאינו טועם, מכל מקום כיון שהוא חייב לטעום אם כן כשחבירו טועם ונעשה כאלו הוא טועם, ואי אפשר לחבירו לטעום בלא ברכה אם כן הברכה שחבירו צריך לברך הוא מחוייב בה מחמת עצמו, כמו שמחוייב בה מדין ערבות מחמת שאי אפשר לחבירו לטעום בלא ברכה כדפרש\"י, שהרי בהברכה עצמה אין בה דין ערבות אלא מחמת הטעימה, והוא הדין לענין חיוב מחמת עצמו גם כן, שכיון שאי אפשר לחבירו לפוטרו מחיובו בלא ברכה אם כן יכול הוא לברך אע\"פ שחבירו יודע, ולא הצריכו שיברך חבירו בעצמו אלא כשאין לו שום צורך בברכת חבירו רק מחמת ערבות בלבד.
ואף גם זאת אינה חובה גמורה כי רבים חולקים עיין ב\"י סי' תקצ\"ד בשם המרדכי והר\"ן והגהות אשר\"י וכן כתב רמ\"א שם וכן כתב הפרי חדש:" + ], + [], + [], + [ + "שצריך עיון הרבה כו'. כן הוא בהדיא ברמב\"ם וטור ושו\"ע סוף סי' זה, דלא ס\"ל כמ\"ש הר\"ן הביאו המג\"א שהתירו מפני הנקיות, דהא בהדיא כתב הטור הילכך כו' וצריך עיון רב כו', וכן הוא בהדיא ברמב\"ם אלא בעיון הרבה כו' לפיכך כו', וכ\"ד הש\"ע דהא לא ס\"ל כמ\"ש הר\"ן שבודק הכוס אם הוא נקי וכמ\"ש המג\"א שם, וא\"כ לא שייך לומר מפני הנקיות. והירושלמי מסייע להו, דהא בקניבת ירק לא שייך לפלוגי בין שמש קבוע לאינו קבוע ואפילו הכי שרי, מכלל דהכא לא מיירי בגוונא דאית ביה משום נקיות. ובלא\"ה כיון שרמב\"ם וטור וש\"ע מקילין הכי נקטינן להקל בדברי סופרים:", + "הכרוך כו'. מ\"ש הט\"ז משום מלאכה שאינה צריכה לגופה דרבנן צע\"ג, הלא משנה שלימה שנינו לא יקוב אדם כו' ופרש\"י ורא\"ש פ\"ב דביצה וטוש\"ע סי' רס\"ה וט\"ז עצמו סי' תקי\"ד משום גזרת כיבוי, אף שאינו עוסק כלל בכיבוי, ופשיטא דגם התם הוה מלאכה שאינה צריכה לגופה, כחס על השמן דר' יוסי פוטר משום דס\"ל כרבי שמעון, וכ\"כ בהדיא במגיד משנה פי\"ב הביאו המג\"א סי' רס\"ה. וכ\"ש לפי מה שכתב הט\"ז סימן תקי\"ד הוה אפילו גזירה לגזירה ע\"ש ובמ\"ש סימן רס\"ה. ועוד קשה דכולי פרקין דכל כתבי איירי בהא דאי שרית ליה אתי לכבויי, אף על פי שאינו עוסק כלל בכיבוי. ואפילו לדידן קיי\"ל הכי כמבואר בסי' של\"ד, ע\"ש בב\"י בשם המרדכי פ\"ב דביצה והר\"ן בפ' חבית, וע\"ש בר\"ן דאפילו על ידי נכרי אסור להציל, ואם כן הוא הדין כאן אם היה מקום לגזרת כיבוי לא היה לנו להתיר משום שהיא מלאכה שאינה צריכה לגופה, והטעם מבואר בר\"ן שם ובסוף פ\"י ע\"ש. וכ\"מ בסי' שי\"א דמלאכה שאינה צריכה לגופה לא דמי לשאר איסור דרבנן, ע\"ש בב\"י בשם ר\"ח (ובר\"ן ספ\"י ודו\"ק), וכן סתם בתחלה בש\"ע שם (ע\"ש), וכ\"כ בט\"ז שם.
והנה הרמב\"ן במלחמות פי\"ו ס\"ל כר\"ש במלאכה שאינה צריכה לגופה, וכ\"כ גם להרי\"ף, ובריש פ\"ב אסר של שעוה שמא ימחוט, וכ\"כ גם להרי\"ף ג\"כ ע\"ש. אלא דלמ\"ד בסוף סי' תקי\"ד דיש איסור דאורייתא במחיטת הנר אף ביו\"ט משום כיבוי (ע\"ש במג\"א ובמ\"ש שם בסי' תצ\"ה), א\"כ צריך לומר הא דלא אסרו לקרות לאור הנר ביו\"ט, וכן להדליק בשמנים הפסולים, חוץ משמן שריפה, ע\"כ היינו משום דלא גזרו כלל שמא ימחוט אלא שמא יטה בלבד, שההטיה קלה יותר מהמחיטה ולא גזרו אלא על דבר שקל לעשותו, כמ\"ש התוס' (וספר התרומה) ספי\"ו וריש ביצה. ולזה נתכוין ג\"כ הט\"ז בתחלת קושייתו על הב\"י. וכן למ\"ד בסוף סי' תקי\"ד דע\"י כלי יש איסור דאורייתא ואפילו הכי שלא בכלי שרי מדינא (אלא שנהגו להחמיר) ולא גזרינן אטו כלי, כ\"ש שאין לגזור על הקריאה בלבדה שמא ימחוט אפילו שלא בכלי. ועוד דאם היה מקום לגזרה זו היה ראוי לגזור ג\"כ שמא ימחוט בכלי המיוחד לכך כדרכו בחול, ומחיטה זו קלה יותר מבידיו, וליתסר מהאי טעמא לקרות לאורו ביו\"ט ולהדליק בשמנים הפסולים, אלא ודאי דלא גזרינן גזרה זו כלל לדעתם. וזהו ג\"כ דעת רש\"ל וב\"ח, ועל זה יש לסמוך במקום הצורך להקל בדברי סופרים:", + "ואף כשקורא כו'. כן משמע בשבלי לקט שהביא בב\"י, דהיתר זה דומה להיתר שאחד מעיין בו דשרי בכל גוונא, דאל\"כ לא שייך לומר ועוד, כיון דלא שרי מהאי טעמא אלא בעיון ראשי פרקים והשאר על פה, וגם אין המנהג כן ובדרכי משה כתב שכן המנהג, וכ\"מ בט\"ז שלא אסר אלא ללימוד שצריך עיון ע\"ש. אבל בספר התרומה והגהות מיימוניות ומרדכי כתב ויגמור בחוץ, וכ\"מ בב\"י וצ\"ע:" + ], + [ + "הדלקה והדלקה כו' הדלקה והבערה כו'. עיין במ\"ש בסי' רמ\"ד:", + "בתוך בית כו'. עיין במ\"ש בסי' רנ\"ב ויתברר כל מ\"ש כאן מעניינים ההם:", + "הם סוברים כו'. עיין בתוס' ריש דף מ\"ד, שהביאו ההיא דאמרי בי רב, דהיינו קש על המטה, שמשם הביא הרא\"ש לחלק בין טלטול גופו לשאר טלטול מן הצד בשם הרר\"י, ולא בשם ר\"י בעל התוס', כי התוס' תירצו זה במ\"ש דשאני טלטול דמת מכולן, ור\"ל דדוקא דומיא דמת אסור שהטלטול אין בו שום צורך לדבר המותר משא\"כ בקש שעל המטה לשכב עליו (דמסתמא לא פליגי התוס' על פרש\"י שפירש כן, דלא כהר\"ן, אם לא שיזכירו מחלקותם עליו בפירוש ומדשתקו לו בב' מקומות בפ\"ד ובספ\"כ מסתמא הודו לו). וכ\"ה גם כן דעת ספר התרומה וסיעתו כמ\"ש בסי' ש\"א וידוע שתרם תרומתו מהתוס'. וכן הוא ג\"כ דעת ר\"ת, דאי ס\"ל כהרא\"ש לא היו התוספות משמיטין דעתו לגמרי, בפרט שהביאו שם ראיה מפירושו שפירש בסנהדרין. והדברים מראין שהרב רבינו יונה שהיה אחר התוס' הוא חידש חילוק זה דטלטול גופו, אבל ר\"ת והתוס' לא עלה על דעתם חילוק זה, דאי ס\"ל הכי לר\"ת, וגם כאן כוונתו ע\"י טלטול גופו, הרי תלמוד ערוך מנגדו (בדף ק\"נ) גבי תיבנא סריא שאין שום צד היתר להביאו אף אם יש מחיצות, היפך דעת ר\"ת, וע\"כ משום דלא חזי למידי בשבת ואינו מביאו אלא לשומרו עד אחר השבת ל[ג]בלו בטיט כדאיתא בביצה רפ\"ד שהוא דבר האסור בשבת, ואף בפירות מוקצים כמ\"ש בטוש\"ע סי' ש\"ז כיון שאינן ראויים בשבת ומביאם לשמרם ולהצניעם עד אחר השבת, ה\"ז כבשביל שלא יגנב הנר שגם כן דעתו להשתמש בו בחול. וא\"ל דאף להרא\"ש יש חילוק בטלטול גופו בין שלא יגנב ובין לשכוב עליו, דא\"כ מנ\"ל להקשות ממת לקש ע\"ש. וכ\"מ בהדיא בסי' ש\"א עיין במ\"ש שם. ופשיטא דא\"ל דר\"ת ס\"ל כהר\"ן גבי קש, דא\"כ אין שום היתר לטלטלו לצורך גופו. אלא ודאי כמ\"ש, דר\"ת ותוס' תופסים שיטה שלישית גבי טלטול מן הצד.
והנה מלשון הגהות מיימוניות משמע שהיתר זה מישך שייך בהיתר אחר, דאי בעי מייתו בלא נר, אלא דאין להקל כל כך והמחמיר תבא עליו ברכה. אבל לפי דעת הרא\"ש וסיעתו, שחלקו על ר\"ת בהיתר זה דאי בעי אפילו בדיעבד, גבי מילא מים וליקט עשבים, יש לפקפק גם בהיתר הראשון. אף על פי שיש לחלק ביניהם כמ\"ש לקמן, מ\"מ מנא לן להמציא היתר חדש וחילוקים חדשים שאין להם רמז וסמך כלל בתלמוד. בשלמא לר\"ת ניחא שדקדק מדקתני לבהמתו. אלא דהא דאי בעי מייתי בלא נר, דמיירי בדיעבד לפ\"ד טור וב\"י ע\"ש, אפשר דלא דמי לאי בעי אזיל להתם ושתי, שיש יתרון לאור מן החשך, להכי המחמיר תבא עליו ברכה. אבל אי בעי שקיל מן הצד דמי ממש להתם, ועדיפא מיניה כמו שיתבאר לקמן, להכי שרי אפילו לכתחילה לפי מ\"ש בהגהות מרדכי (ואפשר שזהו ג\"כ מ\"ש רמ\"א סי' שכ\"ה ס\"[י] ויש מתירין אף לכתחלה). אלא דכיון שלא מצינו להרא\"ש וסיעתו שיחלקו בפירוש גם על טלטול הנר, יש לנו לסמוך על דעת ר\"ת ולחלק בין דין זה למה שחלקו עליו גבי מילא מים, דהתם אין היתר לישראל לעשות המלאכה עצמה שעושה הנכרי בשבילו אלא שיוכל לשתות בלא עשיית מלאכה (משא\"כ הכא שעיקר המלאכה היא הבאת הנר ומה איכפת לו בין שיטלטלנו כדרכו או מן הצד). וחילוק זה הוא מוכח בהדיא בגמרא גבי בורגנין כמ\"ש בסוף סי' רס\"ג ע\"ש. ומכל מקום לא העתקתי בסי' ש\"ז מ\"ש הט\"ז שם לדעת ראבי\"ה שבהגהות מרדכי, אף על גב דהכא מקילינן בכה\"ג, מכל מקום התם אי אפשר לו לעשות מחיצות מבני אדם לכתחילה כמ\"ש בסי' שס\"ב ס\"ז דצריך שאחר יעשה לו שלא מדעתו, א\"כ אי בעי לא הוי מצי, שברצונו לא יעשה, אלא שאם יארע לו שאחר יעשה שלא מדעתו, ואין זה מועיל כיון שעדיין לא עשה לו ע\"ש בט\"ז, ומה גם שאפשר שירגיש אחד מהם ולא יועיל כלום כמבואר שם, ונמצא שאין ההיתר תלוי בדעתו ואין ההיתר ברור כמו הכא דאי בעי מטלטל מן הצד. ומהאי טעמא אפשר שאף לפ\"ד הרשב\"א שחולק על ס\"ז אין להקל. ואפשר שאף בדיעבד אין להקל מהאי טעמא. ועוד י\"ל דשאני הכא שאינו אומר לו אלא לטלטל שהוא דרבנן כמ\"ש הט\"ז בסי' שכ\"ה סק\"י ע\"ש. וכ\"מ מסתימת הפוסקים בסי' שכ\"ה שלא חלקו בין יש לו בני אדם לאין לו ע\"ש במג\"א סוף ס\"ק כ\"ו. וכ\"מ ממ\"ש רמ\"א בסי' שס\"ב ס\"ז שלא הזכיר תקנה ע\"י נכרי, אף דהתם מיירי שיש לו בני אדם ע\"ש במ\"א:", + "מהדחה זו כו'. אף (את\"ל) שכוונת הט\"ז מנר זה, מכל מקום לפי מ\"ש המג\"א בסק\"ו דלצורך שניהם אסור, ועיין במ\"ש בסי' תקט\"ו, א\"כ הטוש\"ע בס\"ג מיירי דלצורכם בלבד הדליקוהו ולא נתכוונו כלל לבעל הבית (ומ\"ש שגם הם כו', היינו משום כך הדליקוהו ולא משום בעה\"ב. א\"נ דלא ס\"ל כסמ\"ג, אלא כפרש\"י כאן, ומכל מקום הדין צ\"ל לדידן), דאל\"כ בלא\"ה אסור, ואפילו הכי [אסור] כיון שעיקר ההליכה בשביל ישראל. וע\"כ דלא דמי להדחת כלים משום שגופו נהנה מהליכה זו. דמשום שנהנה מהנר אין סברא כלל לאסור כיון שלא נתכוונו כלל בשבילו, והרי גבי הדחה מותר גם כן ליהנות מנר זה, וצ\"ע:", + "ולעת כו'. הט\"ז שכתב לצורך גדול, היינו לפי דבריו שספר התרומה וסמ\"ג ומרדכי והגהות מיימוניות המתירין במדורה אינן מחלקים כלל בין קודם שכלו עצים הראשונים לאחר שכלו, לפי שאי אפשר כלל לידע מתי כלו לפי דעתו, והילכך כיון שהש\"ע מחמיר בנר אחר שכבה הראשון, אם כן ה\"ה למדורה אף קודם שכבו, כיון שאי אפשר לידע מתי כלו לפי דעתו, ולכן אין להקל אלא לצורך גדול כיון שהש\"ע חזר וסתם לאיסור. אבל לפי דעת הב\"ח והמגן אברהם דגם במדורה יכולים לידע מתי כלו, וכן דעת הבית יוסף שהרי במדורה יש מחלוקת ובנר אחר שכבה הראשון ס\"ל דלכ\"ע אסור. ולפי זה לא סתם הש\"ע לאיסור בזה בס\"[ד], ואדרבה הביא דעת המתירין בסתם בס\"א ודעת האוסרים בלשון יש אוסרים, מכלל דס\"ל עיקר כהמתירין, וכן בדין שהמה הרבים, אם עדיין לא הרבה, עיין ב\"י. ואם כן על כל פנים במקום הצורך יש לסמוך עליהם, דבדברי סופרים הלך אחר המיקל אף אם הם שקולים, אלא דשלא לצורך יש לחוש לדעת הב\"ח, עיין שם, כיון דלהט\"ז ס\"ל דהש\"ע חזר וסתם לאיסור.
ולהכי לא העתקתי מחלוקת האחרונים כשאין מכירו, דשלא במקום צורך יש לחוש לדעת הבית יוסף וט\"ז להחמיר. אף שדברי הט\"ז תמוהים, שכשיוסיף הנכרי בשביל שנחסר לו מחמת הישראל הרי זה מוסיף לעצמו, שהרי אינו מכירו והישראל נהנה מאליו ואין בזה שום איסור כלל, לא במה שגורם מלאכה להנכרי שיעשה לעצמו ובפרט שעושה משלו עיין סימן ש\"ז, ולא במה שנהנה הוא מזה עיין סי' רמ\"[ג] ס\"א בהג\"ה כיון שהנכרי אינו מתכוין להנאתו שאינו מכירו אלא להנאת עצמו למלאות מה שנחסר לו מחמתו (ואם עושה משל ישראל כמשמעות פשט לשון הטור, דמסתמא מיירי דומיא דחולה שהנכרי הוא משרתו ומדליק עצי בעה\"ב, אם כן אף אם אינו מכירו אין להתיר בפשיטות, דע\"כ לא הצריכו מכירו אלא במילא מים וליקט עשבים שהם שלו על ידי מילואו ולקיטתו הם שלו ולא יטרח עבור ישראל שאינו מכירו, אבל הכא שהעצים של בעה\"ב, ולהניחם על המדורה אפשר שאין זה נקרא טורח כלל, ולא הקילו המקילין אלא בעצים של נכרי, וצ\"ע).
אבל לאחר שכלו עצים הראשונים וכבה נר הראשון אלא שהוא צורך גדול (וצ\"ע בט\"ז דלצורך גדול גבי מדורה היינו דומיא דארצות הקרות דמותר אפילו אמירה, וצ\"ע), אף שדעת הב\"י וב\"ח ומג\"א להחמיר, מכל מקום כיון שהוא צורך גדול בשבת הרי זה נקרא שעת הדחק שסומכים בדרבנן אפילו על יחיד במקום רבים, וכ\"ש שמשמעות סתימת לשון ספר התרומה וסמ\"ג ומרדכי והגהות מיימוניות מורה כמ\"ש הט\"ז:" + ], + [ + "שמא יכבנו כו' שמא תהא כו'. עיין בכסף משנה פכ\"א בשם הריב\"ש שתמה על הרמב\"ם שכתב גבי כיבוד הבית שמא ישוה גומות אם כן אינו פסיק רישיה עיין שם. אם כן גם על הטור וש\"ע יש לתמוה כן. אבל באמת יש לומר גבי כיבוד דהספק הוא שמא יש גומות בבית ואי אפשר שלא ישוה והוי ליה פסיק רישיה, ואם כן כשאינו ידוע הוי ליה ספיקא דאורייתא ולחומרא. ולא דמי לשאר דבר שאינו מתכוין דספיקא הוי ושרי, דהתם הספק הוא שמא יעשה גומא והכא הספק הוא שמא יש כבר ואי אפשר שלא ישוה, ולא גרע משאר ספיקא דאורייתא. והוא הדין כאן בנידון דידן הספק הוא שמא ברגע זו שיתחיל לפתוח ינשב רוח בחזקה ואי אפשר שלא תכבה כשיפתח, ונמצא עושה איסור דאורייתא במה שפותח שע\"י כן הרוח מכבה בודאי כיון שכבר יש רוח, והוא לא ידע ואשם שסבור כשמתחיל שאין שם רוח, לפי מה שכתב המג\"א בסי' תקי\"ד דהכא באין שם רוח עסקינן ואפילו הכי אסור, ושייך שפיר לשון שמא כמ\"ש. וכהאי גוונא יש לומר בנקישת הדלת שמא ינקש בידים בחוזק ויהיה אז פסיק רישיה שאז אין ספק כלל, והספק הוא כשפותח כדרכו בלא זהירות שמא ינקש פעם בחוזק, לכך צריך ליזהר לעולם. וכן צריך לומר במה שכתב רש\"י פ\"ד דביצה והעתיקום האחרונים סוף סי' תק\"ח דאין זה על מנת לתפור, ותיפוק ליה משום שאינו מתכוין ואינו פסיק רישיה מדקתני שמא תקרע, ובאמת כן משמע ברמב\"ם פכ\"ב, אבל רש\"י סבירא ליה דחיישינן שמא יפצע בחוזק עד שאי אפשר שלא תקרע. וכן צריך לומר במה שכתב רמ\"א סימן רס\"ה בשם אור זרוע פן יתנדנד כו'. ובאמת התיר שם ר\"ת מהאי טעמא עיין שם בדרכי משה, אבל דעת אור זרוע משום דהנדנוד בא ע\"י נגיעה בחוזק וכשנוגע ברפיון לא יתנדנד, וזהו הספק פן יגע בחוזק ואי אפשר שלא יתנדנד. וכן צריך לומר בגמ' דף קמ\"א לא ליהדק כו' דלמא כו', והיינו בפסיק רישיה כמו שכתב המרדכי שם. וכן צריך לומר בש\"ע סי' ש\"ב ס\"ט פן כו'.
ואף לפי מה שכתב הט\"ז בסי' שי\"ו סק\"ג דספק פסיק רישיה שרי, וכן משמע בהדיא ברמב\"ן במלחמות ור\"ן פרק כירה גבי צירוף והובא ב\"י סי' שי\"ח, היינו להתיר בשעת הספק בלבד כשאין שם חשש ודאי כלל, אבל אם יש לחוש שמא יהיה ודאי ואף על פי כן יעשה מה שיעשה, הרי זה דומה לשאר חששות וגזירות שחששו חכמים ואינו בכלל ספק פסיק רישיה, כמבואר בהדיא בתוס' דסנהדרין דף פ\"ה ע\"א סוף ד\"ה [ור\"ש] עיין שם. וגבי פתיחת הדלת נמי יש לומר כהאי גוונא, דאם יהיה פתוח ברוחב טפח על דרך משל חיישינן שמא מיד כשפשט ידו לדלת לפתוח ברגע זו בתחלת הפתיחה ינשב רוח בחוזק, ונמצא שפתיחה ברחב טפח היא אחר שכבר נשב בתחלת הפתיחה רוח חזק כל כך שאי אפשר שלא יכבה כשיפתח טפח או פחות, ונמצא עושה איסור אחר שהוא ודאי פסיק רישיה:", + "נגד החלל כו'. על כרחך צריך לומר כן אם מה שכתבו הב\"ח ומג\"א נגד פתיחת הדלת ממש הוא בדוקא מכוון ממש, שהרי בטור וש\"ע סי' תר\"פ כתבו באחורי הדלת צריך לחוץ כו', ונר חנוכה הוא בטפח הסמוך לפתח וכשהוא אחורי הדלת אינו מכווין ממש נגד הפתיחה הגדולה:", + "ואין איסור כו'. עיין בטור סי' תר\"פ ובהגהות מיימוניות שלא תירצו כלום על בסיס, משום דסגי להו בהא דהדלת חשיבא כמחוברת ואין כאן טלטול כלל. אבל התוס' ומרדכי שתירצו דלא ליהוי בסיס מכלל דלא סבירא להו הכי, אלא שייך בו טלטול בו בעצמו אבל אינו חשוב טלטול לענין הנר במה שמטלטל הדלת, ואפשר דהוי ליה טלטול מן הצד דשרי כשמתכוין לדבר המותר, דהיינו הכניסה והיציאה. והטור והגהות מיימוניות אפשר שבאו לתרץ אם מתכוין לנעול בשביל הנר חנוכה שלא יהיה מוצנע אחורי הדלת הפתוחה ויהיה פרסומי ניסא, וצ\"ע:" + ], + [], + [ + "איסטניס כו'. לפי הגהת הב\"ח במרדכי צריך לומר דאאסטניס קאי שבודאי אינו סותר דברי עצמו תוך כדי דיבור, וכן דעת רמ\"א לחלק בין איסטניס לאינו איסטניס, וכן דעת ט\"ז שלא להקל באינו איסטניס, אבל על האיסטניס אין לו ראיה מנר ישן של נפט דמיירי בסתם כל אדם, וכיון שדעת רמ\"א וט\"ז והמרדכי להחמיר באינו איסטניס עכ\"פ אין להקל נגדם:" + ], + [], + [], + [], + [], + [ + "כמשפט כו'. המג\"א עצמו חזר בו בסימן של\"ד סקי\"ח שמסיים שם דאין קורין אפילו בזמן הזה כשכתובין בסם וסיקרא, וזהו דלא כריא\"ז שבשלטי גיבורים דסבירא ליה כתחלת דברי התוס', אבל במסקנא לא קאי הכי בתוס' אלא אף בשאר ספרים בעינן ספר ודיו לקרות בו עכ\"פ בזמניהם, וכן כתב המג\"א עצמו שם בתחלת דבריו לענין דיו, והוא הדין לענין ספר כמבואר בתוס'. ועיין שם במג\"א דלפי מה שכתב שם בתחלת דבריו לפי דעת המרדכי ורמב\"ם וטור דמודה רב הונא כו', אם כן אין ראיה כלל מהרי\"ף דסבירא ליה כריא\"ז, דאף למסקנת התוספות אתי שפיר כמו להרמב\"ם שכתב כהרי\"ף, וכן הוא בספר התרומה ושאר פוסקים כמו שכתב הש\"ך.
ואף דהאידנא אין נפקא מינה מזה לענין ספרים עצמם, מכל מקום נפקא מינה לענין הפטרות, דלפי מה שכתב המג\"א כאן הוא עזר כנגדו, דכיון שהספרים בזול ליתסר להדפיס הפטרות בלבדם. ולפי מ\"ש אתי שפיר. ולא דמי לסם וסיקרא דאסור אף האידנא, משום דיש בהם ריעותא וזלזול לתורה שנמחקין מהר שאינן מתקיימים כדאיתא בגמרא וכן כתב הרמב\"ם פכ\"ג, אבל לענין פרשיות פרשיות אין להקפיד, דאף כשהיא כולה כתובה בקונטרסים, דכיון שכבר פקע ממנה עיקר קדושתה להיות כתובה על הספר בגלילה אלא קדושתה היא משום עת לעשות שוב אין להקפיד על פרשיות פרשיות, שלא הקפידו על זה אלא בעיקר קדושתה. והוא הדין אף בימיהם היו יכולים לכתוב ההפטרה אף על הנייר, כדמשמע בט\"ז כאן דכיון שכבר פקע עיקר קדושתה להיות ספר שלם אלא משום עת לעשות שוב אין להקפיד על הקלף, שגם הנייר הוא מתקיים כדתנן פ\"ב דגיטין עיין תוס' מדלא בעי ריש גלותא על הנייר. ואיך שיהיה, עכ\"פ בזמן הזה ההיתר ברור אפילו לכתוב מהאי טעמא, וכן משמע באליה זוטא בשם התוס' יו\"ט.
וכל זה לענין אם ניתן לכתוב ולהדפיס. אבל מחמת קריאת ההפטרה בלבדה, אין צריך לעת לעשות, אלא שאין מקפידין בה כלל על ספר, כמו שכתב הרשב\"א. וכן משמע בגמרא דרבה ורב יוסף איצטריכו לטעמא דלא ניתן לכתוב ולא סגי להו בטעמא דמיחסר במילתיה כדלעיל בספר תורה, ועל כרחך אינהו בצבור מיירי מדנקטו שבת, אלא ודאי שאין מקפידין בהפטרה על ספר כמו שכתב הרשב\"א. ובלאו הכי נמי דוחק לומר דמשום עת לעשות יברכו עליה, דהא ברכות אינן מעכבות ומה גם אותן שלא הוזכרו בתלמוד:" + ], + [ + "ובפעם ג' כו'. על כרחך צריך לומר כן לפי מה שכתבו הטור והאחרונים דנהגו כפירוש רש\"י בעטרות ודיבון, אם כן אינו יוצא בפירוש רש\"י אלא אם כן קורא ג' פעמים במקרא באותם פסוקים שרש\"י אינו מפרש שם מחמת פשיטותם, וכן בכל פסוק יש כמה וכמה תיבות שאין עליהם פירוש רש\"י לפי שאינו צריך והאיך סתמו דיוצא בפירוש רש\"י, אלא ודאי דמיירי שלומד פעם הג' עם פירוש רש\"י דיוצא בו במקום פירוש התרגום במקומות הצריכים פירוש. וכן הבין גם כן רמ\"מ שהביא המג\"א, דאם לא כן מאי אשמועינן, וכי סלקא דעתך דסגי בפעם אחת מקרא ופעם אחת פירוש רש\"י לחוד בלא מקרא וכי עדיף מתרגום, וכל שכן אם הוא טעות סופר וצ\"ל ג' פעמים כו', וכן הוא בהדיא ברמ\"מ עיין שם, וכן כתב בח\"ה ח\"ב פט\"ו עיין שם:" + ], + [ + "וי\"א שאפילו כו'. מ\"ש המג\"א כאן צע\"ג, דמדמי לה לאכילה, א\"כ לפי דעת התוס' דסעודה קטנה שרי, עכ\"פ יותר מחצי שעה קודם מנחה קטנה למה אסרו כאן. ואם מדמי לה לסעודה גדולה, א\"כ לא מהני קריאת השמש כמ\"ש בסי' רל\"ב. ואף שיש לחלק, מכל מקום עיקרא דמילתא תמוה מאד מאי אימשוכי שייך בתפלה, בודאי לא ימשך בתפלתו כשש שעות, ואי חיישינן שיכוין הרבה בכח ב\"ד לא ירגיש לקול השמש. ועוד קשה שהמג\"א עצמו הזהיר בסי' תר\"כ גבי יום הכיפורים, והתם עדיפא מקריאת השמש שהצבור ודאי לא ישכחו ויזכירו זה את זה יותר מהזכרת השמש. ועיין ברא\"ש שהביא הירושלמי לשיטת התוספות, ומבואר שם דעיקר זמן תפלת מנחה הוא מנחה קטנה, ואפילו הכי לתלמודא דידן צריך להתפלל מנחה תחלה, ע\"ש במעדני מלך.
ומש\"כ המג\"א דאם אין שהות כו', צע\"ג דאישתמיטתיה דברי הירושלמי שהביא הרא\"ש, דבכה\"ג פשיטא דמנחה עדיפא דתדירה אף לדחות לגמרי ע\"ש:" + ], + [], + [ + "יש להורות כו'. המג\"א לא סתר דברי הב\"ח אלא במ\"ש דעל ג' אלו יש להתענות, אבל במ\"ש דעל שאר חלומות מתענים ג\"כ אם נפשו עגומה אין סתירה על זה לא מהרשב\"א ולא מהריב\"ש, ואדרבה פשטא דתלמודא והפוסקים שלא ביארו על איזה חלום מתענין משמע דלא סבירא להו כספרים קדמונים, אלא מסתמא כשמתענה בשבת נפשו עגומה עליו מאד, דאל\"כ מי מכריחו להתענות הלא תענית חלום רשות. ולפי זה אין לנו נ\"מ מכל חלוקי דיעות שבחלומות, שאם נפשו עגומה יכול לסמוך על דברי הב\"ח וט\"ז אם הוא רוצה מחמת עגומת נפשו, ואם אין נפשו עגומה אין להקל באיסורא דאורייתא נגד הריב\"ש ומג\"א, ומשמעות הטור כאן שתלה ההיתר משום שמתענג בתעניתו, ונגד רב עמרם ורב קלונימוס שבטור סי' תקס\"ח, בפרט שבחלומות עצמן איכא כמה חילוקי דעות:", + "רחמים מיד כו'. צ\"ע בתשובת מהר\"ם היכי מיירי, דאם לא כה\"ג צ\"ע מאי שנא מחולה שאינו מסוכן בו ביום שאסור לברכו. וא\"ל דהתם ברבים, דהא אפילו כשמבקרו ביחיד אסור לבקש רחמים, עיין מג\"א סקי\"ד. ועוד קשה מאי מייתי מתענית חלום, התם הוא צריך להתענות היום דוקא, שיפה תענית לחלום בו ביום, משא\"כ הכא אף אם יש סכנה אפשר לבקש רחמים למחר כמו בחולה המסוכן שאינו סכנת היום. ואי מיירי כשיש סכנת היום אפילו בצבור שרי כמ\"ש בש\"ע זועקים כו' לברך כו' עיין מג\"א סקי\"ד. וכן א\"ל כדמשמע מט\"ז סק\"[ד] דבנרדף שרי אף שאינה סכנת היום, וה\"נ מיירי בכה\"ג, דא\"כ אף בצבור לישתרי כי התם. ולפי מ\"ש אתי שפיר וצ\"ע:" + ], + [], + [], + [ + "אא\"כ נמשך כו'. מ\"ש המג\"א אם יודע כו' כמ\"ש רסי' תע\"א כו', את\"ל שכוונתו אף בסעודת שחרית שאינו מתכוין לצאת בה ידי סעודה ג' אפילו הכי אסור, משום דהוה כמתחיל באיסור אחר מנחה כמ\"ש רסי' תע\"א (וכ\"ש אם מתכוין ג\"כ לצאת בה דאיכא תרתי לריעותא), וע\"כ צ\"ל דהאיסור משום תפלת מנחה, א\"כ צע\"ג ממ\"ש בסי' רל\"ב דאפילו סעודה גדולה אין איסור אלא חצי שעה קודם מנחה גדולה אבל קודם לכן שרי להתחיל אף שתמשך אחר מנחה גדולה, שכשאפשר לגמרה בחצי שעה הרי זו סעודה קטנה. וכן משמע בב\"י סי' רל\"ה לפי דעת התוספות דמותר להתחיל סמוך לערב, וכ\"פ הט\"ז שם, ולא הצריך שיוכל לגמור קודם צאת הכוכבים. ומסי' תע\"א אין ראיה כלל, דהתם שיש איסור באכילה מחמת עצמה במה שאוכל כשהגיע הזמן, דמחמת אכילה זו לא יוכל לאכול לתיאבון בלילה, ולהכי אף שהתחיל בהיתר, דהיינו שאותה האכילה שקודם הזמן אינה מפסדת התיאבון בלילה, אפילו הכי אסור אם יודע שתמשך לאחר הזמן ויהיה הפסד להתיאבון שבלילה. ואדרבא יש הפסד יותר כשאוכל הרבה מקודם הזמן עד לאחריו משאם לא היה אוכל אלא אחר הזמן בלבד, אלא שבדיעבד לא הטריחוהו כשמגיע הזמן אבל לכתחלה צריך ליזהר שלא יבא לידי כך. אבל כאן שהאכילה אחר מנחה אינה אסורה מחמת עצמה, שהרי יש עדיין שהות הרבה ביום להתפלל אחר גמר הסעודה, כמ\"ש המג\"א בסי' רל\"ב, ולא אסרוה חכמים אלא מחמת חשש שמא ימשך בה, ולא רצו לאוסרה מחמת חשש זה אלא למר ממנחה קטנה ולמר ממנחה גדולה, אבל קודם חצות לא רצו לגזור מחמת חשש זה, וא\"כ אף אם יודע שתמשך אחר מנחה גדולה אין איסור כלל, דכל שמתחיל קודם חצות לא גזרו כלל, וזה ברור ופשוט, וכוונת המג\"א במ\"ש מריש סי' תע\"א צע\"ג.
ועיין בעולת שבת שהקשה על הלבוש שכתב הטעם משום דזמן סעודת שחרית נמשך עד מנחה גדולה, והלא מחצות אסור להתחיל, ותירץ דמכל מקום נמשך זמן אכילה עד מנחה גדולה, ר\"ל שדרך להאריך בסעודת שחרית עד עבור הצהרים שהיא עלות המנחה. וכוונת המג\"א צ\"ע. אבל באמת דלא קשה מידי, שעיקר זמן סעודה ג' הוא ג\"כ מחצות כמו תפלת מנחה גדולה, אלא לפי שאין בקיאין הילכך אפילו בדיעבד לא יצא, כמו בתפלת מנחה גדולה כמ\"ש המג\"א בריש סי' רל\"[ג], ע\"ש בפרי חדש, אבל לענין איסור אכילה חצי שעה קודם זמן התפלה, די באותה חצי שעה שאינו יכול להתפלל מחמת שאין אנו בקיאין. ומכל מקום באמת עיקר הטעם הוא משום דעד חצות נקרא שחרית אף לר' יהודה, עיין סי' פ\"ט, לכן הסעודה שסועד אז נקראת סעודת שחרית כמ\"ש הלבוש:", + "בבקר טוב לו כו'. עיין במ\"ש ריש סי' רמ\"ט:" + ], + [], + [ + "וכן ק\"ש וכו'. עיין סי' רס\"ז מבואר בב\"י דאף הנוהגין כרבנן יכולים ג\"כ לברך ברכת ק\"ש מערב שבת מבעוד יום. וכן דעת המג\"א שם, אלא שאוסר לאכול סמוך לצאת הכוכבים. וצריך לומר הטעם כמ\"ש הר\"ר יונה ריש פ\"ק דברכות דזמן ברכות קריאת שמע הוא בזמן תפלת ערבית. ואף שכתב כן לרבנן ולאחר שקיעת החמה, ר\"ל תחילת שקיעה, וכפי שיטתו בריש פ\"ד, מכל מקום הוא הדין לדידן אליבא דר' יהודה מפלג המנחה ולמעלה. ובהשכיבנו לא תירץ הר\"ר יונה שם כלום. וצ\"ל דלא דמי לקודם צאת הכוכבים שכבר עבר זמן השכיבה לרוב העולם איך (כאן חסר) סי' רל\"ה. וכ\"ש לדידן שהציבור נוהגין לגמרי כר\"ת, שטוב ליחיד לסמוך גאולה לתפלה בזמן קריאת שמע של הציבור כמ\"ש הדרכי משה. ודברי המג\"א צ\"ע:" + ], + [], + [], + [ + "ולענין הלכה כו'. כן הוא ג\"כ דעת הש\"ע ריש סי' קפ\"ב, ע\"ש בטור וב\"י שזה נלמד מהבדלה.
ומ\"ש המג\"א שם צע\"ג, דבהדיא מבואר ברא\"ש, וכן הוא ברשב\"א פרק אלו דברים בשם הראב\"ד, דדוקא כשאינו מצפה כו' אז מותר לו לאכול בשביל שיברך ברכת המזון על הכוס, וכ\"כ בטור וש\"ע כאן, משמע דכשמצפה לכוס למחר תדחה הסעודה למחר. והכריחם לזה משום דאי אפשר לומר כלל שכוס ברכת המזון ידחה איסור אכילה קודם הבדלה, שאיסור זה הוא חמור כ\"כ שצריך לדחות זמן סעודה אחת, מחמת איסור שאינו צריך לדחות בשבילו כוס ברכת המזון, אלא ודאי דגם בשביל כוס ברכת המזון צריך לדחות הסעודה במכל שכן.
ומ\"ש המג\"א דלקדש אריפתא כו', י\"ל כמ\"ש הר\"ן פ\"ב דשבת דאי לא משום שלום ביתו עדיף הוה דחינן נר שבת משום דמצוה מן המובחר לקדושי אחמרא אע\"ג דאפשר בריפתא, וכ\"כ המג\"א בסי' רע\"א ס\"ק כ\"ה בשם התוס' ואגודה. ואף לפי דעת הטור וש\"ע שם, י\"ל דבהבדלה בלא כוס מדחינן לגמרי הילכך היא עדיפא מקידוש דלא מידחי לגמרי, אבל ברכת המזון לא מידחי לגמרי אלא שחיסר מצות הכוס הילכך קידוש עדיף, שעיקר תקנתו שמדברי סופרים לזכרהו על היין לבד מתפלה. ולא למד הטור לדחות הסעודה בשביל כוס ברכת המזון משום דברכת המזון חמורה כהבדלה לענין כוס, דזה אינו כמו שנתבאר, אלא לענין לדחות הסעודה מוכרח הוא בהדיא בברייתא, דאם אין לו אלא כוס אחד דשרינן ליה למיכל קודם הבדלה בשביל כוס ברכת המזון, דאלמא דכוס ברכת המזון עדיף מאיסור טעימה קודם הבדלה שמחמתו דוחין הסעודה, וכ\"ש מחמת כוס ברכת המזון. דאף דלענין עיקר מצות הכוס הבדלה חמירא מברכת המזון כמו שנתבאר, היינו משום דבלא כוס אי אפשר להבדיל כלל ומדחיא מצות הבדלה זו לגמרי משא\"כ בברכת המזון, אבל לענין לדחות הסעודה אדרבא הוא להיפך, דבהבדלה אם יאכל ואח\"כ יבדיל לא חיסר כלום ממצות הבדלה, משא\"כ בברכת המזון אם יאכל ויברך בלא כוס חיסר מצות הכוס לגמרי, ולהכי מכ\"ש שצריך לדחות הסעודה. ואין מקום למ\"ש המג\"א אלא לפי דעת הר\"ר יונה דאמימר מחמיר על עצמו היה וברייתא דאם אין לו כו' מיירי אף במצפה, שבדברי הר\"ר יונה לא הוזכר כלל שאינו מצפה, ואפילו הכי לא דחינן סעודתיה כמ\"ש המג\"א. הילכך במקום הצורך אפשר להקל כהר\"ר יונה, כיון שכן דעת המג\"א אף שלא נתכוין לכך.
ומה שכתב המג\"א דא\"ל משום כבוד שבת כו' כמ\"ש הרי\"ף כו'. אין ראיה כלל מהרי\"ף, דס\"ל כפירוש הירושלמי שהביא שם דמיירי ביושב ואוכל מבעוד יום, אבל בלא\"ה לא שרינן למיכל קודם הבדלה בשביל כוס ברכת המזון אף אם אינו מצפה לו למחר, וא\"כ י\"ל דאיסור טעימה קודם הבדלה חמיר מכוס ברכת המזון, ולהכי דחינן סעודת יו\"ט בשביל איסור זה, ולא בשביל כוס ברכת המזון. אבל לפי דעת הרא\"ש וסיעתו דכוס ברכת המזון עדיף וחמיר מאיסור זה, באמת דגם בהבדלה לא הוה דחינן סעודת יו\"ט במכל שכן. אלא דלא משכחת לה לדידן דקי\"ל כמ\"ד שאומרים יקנה\"ז על הפת, ואף הרא\"ש הכי ס\"ל מדינא אלא דיותר טוב כו', והיינו כשיש לו שכר. והרי\"ף לשיטתיה אזיל דס\"ל שאין אומרים יקנה\"ז על הפת. ומהלין טעמי לא העתקתי כאן מ\"ש המג\"א בסק\"ח, וכוונת המג\"א בזה צ\"ע.
והנה לפי מה שנתבאר לפי דעת הרא\"ש וטור דכוס ברכת המזון חמיר מאיסור טעימה קודם הבדלה, א\"כ לפי מ\"ש הטור ריש סי' קפ\"ב גבי כוס ברכת המזון דאין צריך אלא לעבור זמן סעודה אחת ולא שתים, כל שכן דהוא הדין לענין הבדלה וא\"צ לעבור אלא סעודת הלילה ולא זמן סעודת היום, וא\"כ אפשר דבחצות היום מיד שרי לאכול דכבר עבר סעודה אחת של לילה, ואם לא יאכל קודם חצות הרי יעבור זמן סעודה ב', דמכאן ואילך כזורק אבן לחמת, וגם נחשב כבר לתענית כמ\"ש ריש סי' רפ\"ח, וכמו דמי שאין לו כוס לברכת המזון דסעודת היום דמשמע מלשון הטור וש\"ע דלערב רשאי לאכול מיד, ועכ\"פ בחצות לילה, עיין מג\"א סוף סי' רפ\"ט, והוא הדין בחצות היום וצ\"ע:", + "ולענין כו'. כהאי גוונא מצינו במג\"א סי' רצ\"ט סק\"ז לענין שתיית כוס ברכת המזון קודם הבדלה, דמדבריו שם משמע דלמאן דאמר דאינה טעונה כוס אסור לשתותו. דאין לומר דלכולי עלמא שרי אם נזהר לעולם, אלא למי שאינו נזהר לפעמים, דא\"כ למה ליה להמג\"א למימר דס\"ל כמ\"ד כו', כיון שאינו תלוי בשום מאן דאמר אלא בזהירות. וגם בלא\"ה הוא דוחק לתלות איסור גמור מדינא במה שאינו זהיר כל השנה אם באמת הוא מותר לדברי הכל. ולא דמי כלל למ\"ש המג\"א סי' תקנ\"א ס\"ק מ\"א מכמה טעמים ודו\"ק. אלא ודאי דתליא בפלוגתא דאם טעונה כוס, ואסור לנהוג תרי קולי דסתרי אהדדי.
וכן משמע בהדיא ברמב\"ם שהצריך לברך ולהבדיל על כוס אחד אף אם יש לו עוד יין, ועיין במגיד משנה שנתן טעם לדבריו על מה שאומר ב' קדושות על כוס אחד כשאפשר בב', ועדיין לא תירץ למה לא יאמר על ב', וה\"ל להרמב\"ם לומר יכול להבדיל עליו, אלא ודאי דלמ\"ד א\"צ כוס אסור לשתות, ודעת הרמב\"ם בפ\"ז מה' ברכות דאין צריך כוס אלא שהוא מנהג חכמים, ואף על פי כן אם מברך על הכוס צריך לנהוג כל הדברים הנאמרים בכוס של ברכה שטיפה כו' ע\"ש, ושתיית הכוס היא עיקר כל הדברים שנאמרו בו, ולכן כדי שישתה ממנו מבדיל עליו ולא על אחר. וגבי גמר סעודתו עם הכנסת שבת אינו שותה מהראשון עד אחר שתיית השני כמ\"ש המג\"א סי' רע\"א סקי\"ו. ומשום דהתם א\"א על כוס אחד אין בו משום מעביר על המצות, משא\"כ בהבדלה דאפשר על כוס א' אין להעביר על המצוה. אבל אין לומר דסבירא ליה דאף דאין צריך כוס אפ\"ה שרי לשתות מכוס ברכת המזון כשאי אפשר בענין אחר כגון גבי קידוש, וגבי הבדלה היינו טעמא משום דאפשר להבדיל מיד. דזה אינו, דגם גבי קידוש אפשר לעשות כמ\"ש המג\"א ולית לן למשרי איסורא. וכן מ\"ש הרשב\"א בריש פ\"ח דברכות דאף למ\"ד אין צריך כוס כשאין לו אלא כוס אחד מברך ומבדיל, י\"ל דכשיש לו ב' עושה כמ\"ש המג\"א. ולפי מ\"ש לדעת הרמב\"ם אתי שפיר מה שלא הזכירו במשנה אין לו אלא כוס אחד כמו בברייתא, ע\"ש ברשב\"א ובמגיד משנה ודו\"ק:", + "הנשים עצמן כו'. מה שכתב הט\"ז צע\"ג מהלל דראש חודש ולולב בשאר ימי החג, וממ\"ש התוספות ורא\"ש גבי סומא שמברך ברכת ההגדה למ\"ד בזמן הזה דרבנן וצ\"ע:" + ], + [ + "אין ליטלם כו'. עיין ב\"י, דהרשב\"א לא פסיקא ליה איסורא אלא שטוב ליזהר, משום דאפשר דנקטינן בעיא דריש לקיש לקולא, ואף דאנן קיי\"ל בסי' י\"א לחומרא, מכל מקום הא קיימא לן דבעיא דריש לקיש אינה אלא לכתחלה, כמ\"ש המג\"א סי' תקפ\"ו סק\"ו ע\"ש:", + "אבל ברכת כו'. הן אמת שמהמג\"א אין ראיה לחלק בין נר לבשמים. אלא לפי שלא מלאו לבו לסתור דברי הש\"ע לגמרי, לכן סיים דעכ\"פ מי שהבדיל כו', כיון שיכול לצאת לדברי הכל לחזור ולהריח יחזור ויריח ויוצא בזה ידי ספק. אבל לפי דעת רבינו אפרים שתלה האיסור משום דאינו אלא מנהג, ועל כרחך היינו משום דאין מחזרין עליהם, פשיטא דהוא הדין לנר כמ\"ש האליה זוטא. אלא דלפי מ\"ש המג\"א לסתור מברכת ירקות משום דאינה אלא להנאתו, א\"כ בנר דאינו משום הנאתו כמ\"ש הרא\"ש, לא נסתרו דברי ב\"י. אבל לפי מ\"ש הט\"ז לסתור מברכת ירקות משום דהכא אין מחזרין כו', א\"כ הוא הדין לנר. אלא די\"ל דבנר לא קשה מידי מברכת הלחם של סעודת שבת, ע\"ש בט\"ז. והדבר שקול, לכן טוב לחוש לדברי אליה זוטא המיקל בספק ברכות כדעת רבינו אפרים:" + ], + [ + "מסיבת כו'. הט\"ז שלא הסכים לזה להלכה היינו בישראל שהדליק מנכרי, דאתוספת דהתירא קמברך, אבל באמת במגיד משנה מיירי בנכרי שהדליק, שאחר הדלקתו נאסר במסיבתם משום עבודת אלילים ע\"ש. אבל צ\"ע מס\"פ כל כתבי ונתבאר בסי' רע\"ו, דמשמע דכ\"ש אם כל המסיבה גוים שרי, וצ\"ע לישב שלא בדוחק. ועיין בב\"י בשם הרא\"ש דביצה דכתב הטעם לאסור לברך משום גחלת אע\"פ שמברך אשלהבת כו', וא\"כ י\"ל דווקא לברך אסור, דומיא דכתב הרשב\"א גבי פלפלין שמשימין בקנקנים כו', אבל להשתמש שמשתמש בשלהבת אף על פי שיש עמה גחלת שרי (וז\"ש הרא\"ש ואע\"ג דשריא). ולא דמי למ\"ש הטור בסי' תרע\"ז, דדמי לשלהבת של הקדש:" + ], + [ + "(כשמגיע בין השמשות כו' אבל העיקר כו'. עיין במ\"ש בסי' רע\"א):", + "שכח והתחיל כו'. מה שכתב המג\"א דסבירא ליה הבדלה דאורייתא, בודאי לא פסיקא ליה לרמ\"א הכי, מדאסר לנשים להבדיל לעצמן בסוף סי' רצ\"ו, עיין מגיד משנה ריש פרק כ\"ט, ולמה פסק בפשיטות להפסיק בלי שום חילוק. אף שיש לדחות שכ\"כ ג\"כ בסוף סימן רצ\"ט, מכל מקום למה לא התנה דוקא אם לא התפלל ערבית, ואדרבה כשישב לאכול מסתמא התפלל כבר וא\"כ לכ\"ע גם בקידוש אינו אלא מדרבנן. ועוד קשה דרבנן דבי רב הוו סברי דאף להבדלה קובעת אף בהתחיל בהיתר, אף למ\"ד דהבדלה דרבנן, ולא נדחו דבריהם אלא בהתחיל בהיתר אבל לא כשהתחיל באיסור.
ולא דמי לשאר מצות דרבנן, משום דקידוש והבדלה איתקין דוקא בתחלת הלילה בכניסתו ויציאתו כמ\"ש המג\"א בסי' רל\"ה סק\"[ד] לענין טעימה, והוא הדין לענין הפסקה, דכי הדדי נינהו כמבואר מסוגיא דשבת דף ט' ע\"ב, דפריך אהפסקה מר' יהושע בן לוי דמיירי בטעימה (עיין בהרב רבינו יונה פ\"ד דברכות שפירש כמשמעות פשט הסוגיא שם דמיירי בטעימה דומיא דתפלת המוספים). והא דאצטריך הר\"ן לפרושי טעמא דצריך להפסיק לקידוש בהתחיל בהיתר משום דמקמי סעודה איתקן, ע\"ש בב\"י סי' רל\"ה, ולא סגי ליה בטעמא דהמג\"א, היינו משום דבהבדלה א\"צ להפסיק בהתחיל בהיתר, אע\"ג דאיתקן בתחלת הלילה. והמקשה דפריך מטעימה להפסקה, היינו משום דמשמע ליה דמתניתין מיירי אף בהתחיל באיסור, כמ\"ש התוספות שם ע\"ש:", + "לכן טוב כו'. מה שכתב המג\"א גרע טפי כו', ע\"כ לא סגי ליה בהאי טעמא לחוד, שהרי כתב בית יוסף בשם מהרי\"ק דלהרי\"ף וסמ\"ג פשיטא שצריך לברך משום שנאסר בשתיה ע\"ש. וצ\"ל דס\"ל צירוף ב' טעמים. ואם כן כיון שהזהיר המגן אברהם שלא להפסיק ולהבדיל, ואינו חושש כלל לדעת הרי\"ף וסמ\"ג, מה ספק יש כאן בברכה זו, פשיטא דא\"צ, ואם כן אם ירצה להבדיל למה ימנע מחשש שמא צריך ברכה שספיקה להקל, ויאכל עוד שהוא ספק איסורא לחומרא, אם חוששים להרי\"ף וסמ\"ג. ואדרבה יותר טוב להבדיל בלא ברכה לצאת לדברי הכל, שברכות אינן מעכבות, כמו שאנו עושין בכל הספיקות. גם מה שכתב המגן אברהם מברכת המוציא מסימן רע\"א זה אינו, דהתם איתסר ליה למיכל אבל הכא דשרי ליה בלא הבדלה מה ספק יש אחר ההבדלה, וצ\"ע:", + "מי שאסור כו' אם אין לו כו'. כן משמע בהדיא בסוגיא ריש פ\"ח דברכות, דאף אי סברי ב\"ש א\"צ כוס אפ\"ה אמרי נר בשמים מזון והבדלה, עכ\"פ כשאין לו, וכן כתב הרשב\"א שם בהדיא, אלא שכתב לשון רשות, למאי דסבירא ליה למ\"ד אינה צריכה כוס, ולדידן דיש מצוה מן המובחר לכו\"ע כמ\"ש רמ\"א ריש סי' קפ\"ב, והוא הדין לענין טעימת הכוס שהיא חובה למ\"ד טעונה ומצוה מן המובחר לכ\"ע, ולהכי כשאין לו אלא כוס א' התירו לומר עליו ב' קדושות משום דאי אפשר בענין אחר.
אע\"ג דאפשר שיאחר ההבדלה לאחר זמן מרובה ולא ליהוו מצות חבילות חבילות, כדמוכח מהאי דהקשו התוס' והרא\"ש על פירוש רבינו נסים מהא דש\"מ טעם מבדיל, ולא הקשו מקמייתא ש\"מ ברכה טעונה, דלמא משום דמצוה מן המובחר לדברי הכל כמ\"ש הרשב\"א בשם הראב\"ד בריש פרק אלו דברים. ועוד מהא ש\"מ טעמו פגמו, דילמא משום מצוה בכוס מלא. אלא ודאי דמשום הכי לא הוה שרינן ב' קדושות על כוס אחד, משא\"כ אם יבדיל עליו מיד ויניחנו ג\"כ לברכת המזון אין כאן חבילות ודו\"ק. ואפילו הכי התירו להבדיל מיד אף למ\"ד אינה צריכה כוס, וע\"כ היינו משום טעימת הכוס.
וא\"כ כשיש לו ב' דלא התירו, ע\"כ היינו משום דאפשר לשתות מהראשון אחר ההבדלה על השני, כמ\"ש התוספות גבי ברכת נשואין, והמג\"א בסי' רע\"א ס\"ק ט\"[ז], וכמ\"ש בפנים, ועיין במ\"ש בסי' רצ\"ו:" + ], + [], + [ + "אם אין שם רפש כו'. אף אם תמצי לומר שכוונת הגהות אשר\"י לאפוקי מאמת המים שבס\"ג. מכל מקום משם מתבאר שהתירו אפילו לדלג שלא ירבה בהילוך, וא\"כ פשיטא שאם יש לפניו מעט רפש וטיט ויש לו צער קצת לטנף רגלו שרשאי לפוסעו בפסיעה גסה שלא להרבות בהילוך, דאין סברא כלל לומר שאסור לו להרבות בהילוך גם כן, אלא חייב לילך באמצע רפש לקצר דרכו. ועוד שהתירו לקפוץ לבחורים המתענגים שאין זה שוה לכל נפש, כל שכן צער רפש וטיט שהוא שוה לכל נפש, ושרי אף אם אין חשש סחיטה, ולא הוצרך רבא לאיסור חשש סחיטה אלא כדי להקשות קושיא אלימתא אדרב הונא, דאיסור זה פשוט בפרק בתרא דיומא, שהצריכו שלא להוציא ידו מתחת שפת חלוקו כו' אף בהולך לדבר מצוה, א\"כ לדבר הרשות אין לילך כלל במים, ואפילו אי אפשר לו להקיף, ואפילו אינו חושש ללכלוך גופו במים.
ואף אם תמצי לומר שמניעת צער אינו חשוב ענג, מכל מקום יש להקל בזה, שהרי (דעת התוספות ואגודה וכן) משמעות הרמב\"ם שאין איסור כלל בפסיעה גסה, שכתב ואסור לדלג כו', משמע דוקא דילוג ולא פסיעה גסה, שהוא מפרש (כפירוש התוס' ואגודה) דפסיעה גסה שבגמרא היינו דילוג (וקפיצה), וכמבואר ברי\"ף גבי אמת המים ע\"ש:", + "לרוץ כדי לראות כו'. מה שכתב הט\"ז תמוה מאד, דאף בלא ענג אין איסור כלל מדינא לראות ולהרהר בדברים חיצונים, שאפילו בפיו מותר לחשב חשבונות של מלך רק שלא ירבה בהם כמ\"ש המגיד משנה פכ\"[ג]. והרב רבינו יונה לא אסר אלא בעסקיו כשיש לו טרדת לב ונדנוד דאגה. והטור הוסיף דמצוה שלא להרהר כלל בעסקיו אע\"פ שאין איסור מן הדין (עיין סי' רמ\"ט שיש מצוה להמנע מדבר שאין בו איסור מדינא) ע\"ש.
ומה שכתב המג\"א צ\"ע היכי מיירי, אי בדיוקנא עצמה, ממה נפשך אי ס\"ל דאף בחול אסור א\"כ משום ענג שבת מי שריא איסורא דאל תפנו אל האלילים שמדרבנן אין זה מענג אלא מנאץ, ואי ס\"ל כתוס' ורא\"ש דבחול שרי א\"כ אף בשבת מנ\"ל לאסור. ואף אם תמצי לומר לאסור כמו בכתב שתחתיה, וכן אם תמצי לומר דמיירי בכתב שתחתיה ג\"כ, צע\"ג היכי שרי משום עונג שבת גזרה דשמא יקרא בשטרי הדיוטות כדפרש\"י ורא\"ש. עיין שם ברא\"ש דאיסור שטרי הדיוטות הוא ממצוא חפצך, דמהתם נפקא לן ג\"כ איסור מקח וממכר כמ\"ש התוס' ורא\"ש פט\"ו, וא\"כ נשרי נמי מקח וממכר לצורך ענג שבת כשאי אפשר לקנות בדרך היתר בהקפה, וח\"ו ישתקע הדבר, שלא התירו משום ענג אלא דברים שאיסורם הוא משם דרך חול, כגון שלא יהא דיבורך (עיין סי' ש\"ז ס\"א בהג\"ה) והילוכך בשבת כבחול, דכשמתענג בהם יש כאן ענין ענג שבת ולא דרך חול, אבל שאר כל האיסורים היוצאים מפסוק זה אם תשיב כו' אפילו הגזרות שגזרו חכמים בשבילם לסייג פשיטא דלא דחינן להו משום מצות ענג שהיא מצוה הבאה בעבירה. וכל שכן להרמב\"ם דס\"ל בשטרי הדיוטות שמא ימחוק, עיין ט\"ז סי' ש\"ז דאסור אף בכתב שתחת הצורה אף אם מתענג כי שמא יבא לקרות בשטרי הדיוטות ולמחוק. הילכך מחוורתא כפשט לשון הסמ\"ק וכמ\"ש הב\"י (וב\"ח) ואליה רבה:", + "שמכתו כו'. לא העתקתי דעת רש\"ל, דכיון שאין לנו עכשיו רשות הרבים פשיטא שאין להחמיר כלל נגד רוב הפוסקים. עיין סי' ש\"ג שרבים מקילים בכל ענין:", + "מפתחי כו'. עיין סי' ש\"ג בב\"י דפטור אבל אסור גבי אשה היינו כשעשויה לתכשיט ומשום דלמא שלפא ומחויא אבל בלאו הכי הוה מותר. ולכן כהאי גוונא באיש התיר הסמ\"ג עיין שם. וזהו ג\"כ כוונתו במה שכתב שם בש\"ע לאסור כשאינה מעמדת קישוריה, אבל כשמעמדת ס\"ל כרש\"י דלא שלפא, עיין שם במג\"א שכן הוא דעת הש\"ע, ובחנם נדחק שם הט\"ז. אלא דלדינא הסכימו המג\"א וט\"ז לאסור אף במעמדת משום דלמא שלפא. אבל כשאינו תכשיט שרי, דלא כב\"ח. ולפי זה באיש כהאי גוונא הוה שרי אף בתכשיט כמו שכתב הסמ\"ג, אם לא משום דקיי\"ל לאסור בתכשיט המיוחד לאיש ולאשה. אבל בשאינו תכשיט כלל אם הוא צורך לבישתו דומיא דמפתחי חלוקו שבסמ\"ג שרי לגמרי כמו מעמדת קישוריה שבאשה, דהא השתא קיימינן לשיטת הגאונים דאיש שוה לאשה לגמרי בדין המחטים. ובפרט לדעת רש\"י דאף באשה מיקל יותר מהתוספות והרא\"ש. ולהמג\"א כאן צריך לומר דמיירי שלא לצורך לבישה וקישוט אלא שתחב במקום שדרך לתחוב לפעמים בחול להוליכה לאיזה מקום ועל זה נחלקו. אבל לפי זה דין האשה בשאינה נקובה לא נזכר בשום מקום וקשה קושית הגמרא למאי חזיא. וגם המג\"א חזר בו ופירש בסי' ש\"ג סק\"ז מתני' דמחט נקובה במעמדת קישוריה, וא\"כ כהאי גוונא באיש לצורך לבישה חייב בנקובה ופטור בשאינה נקובה. ולדינא הכל אמת:", + "לפיכך כיון כו'. עיין ב\"י שהעתיק לשון רש\"י דמשוי הוא, וכן משמע בש\"ע כמו שכתב האליה זוטא. ואף שהתוספות ור\"ן לא כתבו כן משום דמסקינן בפרק בתרא דיומא דלכולי עלמא מנעל הוא, מכל מקום אנן לא קיי\"ל הכי, אלא כרי\"ף שהתיר ביום הכיפורים אפילו במנעל של עץ כמו שיתבאר בסי' תרי\"ד, עיין שם בב\"י, והטעם פירש הרמב\"ן שם דכולי עלמא היינו ר' מאיר ור' יוסי אבל רבנן פליגי דלאו מנעל הוא. ועיין שם בר\"ן דאפילו הכי מותר לצאת בהם לרשות הרבים ביום הכיפורים, ושאר שבתות אין היתר לפי טעמו. וכאן פסק [ר]מ\"א להקל, והוא מרבינו ירוחם שכתב שאין המנהג כהאוסרים. וצ\"ע דרבינו ירוחם אזיל לטעמיה דגבי יום הכיפורים כתב שהמנהג להחמיר במנעל של עץ כמו שכתב ב\"י שם בשמו, והאיך נקטינן קולי דסתרי אהדדי כמבואר בפ\"[ח] דיומא שהקשו משבת ליום הכיפורים.
וצריך לומר דס\"ל להב\"י ורמ\"א דעל כרחך לא הקשו בגמרא משבת ליום הכיפורים אלא מקיטע לר' יוסי, דעל כרחך ס\"ל דאין שם מנעל עליו, דאם לא כן לא ליתסר אף שאין צריך להילוכו אלא שלא יראה חסר רגל, דכל דבר שיש עליו שם מלבוש או תכשיט מותר ללבשו או להתקשט בו אפילו לאצולי מטינוף דלא חשיב כלל, אבל כשאין עליו שם מנעל עץ בעלמא הוא ואינו תכשיט כלל שאין מתקשטין בבקעת עץ. אבל מי שאינו קיטע, אף שאין עליו תורת מנעל, כיון שהרגל נכנסת בו ומהלך בו שרי, דמלבוש שלו הוא לכף רגלו. דאפילו במקל החיגר כתב הרא\"ש בפ\"ג דביצה דהוה כמנעלו, אע\"ג דס\"ל בפ\"[ח] דיומא דאין מנעל של עץ, אלא דהכא כיון שצורך הילוכו הוא שרי. ואין הטעם משום דאי אפשר לו בענין אחר, דהא אין ביציאתו מצוה גדולה כל כך לדחות שבת, אלא דכיון שאי אפשר לו לילך בענין אחר הרי כל סמיכת גופו בהליכתו על מקלו, ובהא תליא מלתא, כמבואר מפירש\"י גבי מקל של זקנים שמשם הביאו הפוסקים לענין שבת, וא\"כ הוא הדין במנעל של עץ שמהלך בו שכל גופו נסמך עליו בהליכתו דשרי אף שאפשר זולתו, כמשמעות לשון הרא\"ש שלא כתב כרגלים דמו ליה אלא כמנעלים דמו, וכן משמע בש\"ע שכתב ואין עושה זה להלך בו משמע דאם היה מהלך בו הוה שרי.
והנה בש\"ע לא העתיקו להתיר במחופה עור, משום דאף דכהאי גוונא מקרי מנעל לכולי עלמא אף לרבנן דפליגי אר' מאיר ור' יוסי, מכל מקום קיי\"ל כר' יוסי לגבי ר' מאיר דאף מנעל אסור משום דילמא מיפסק. ואין היתר במחופה עור אלא היכא דמיהדק על ידי כך, כמו שכתבו התוס' שהעתקתי בפנים (וכן כתב הרשב\"א הביאו המג\"א, והתם מיירי שהרגל נכנסת, ולמדו מקב המחופה מבפנים, אבל בקיטע מודה הרשב\"א להתוס' דצריך לקשור מלמעלה אם הוא רחב על רגלו שהחיפוי הוא מלמעלה), ובכהאי גוונא ליכא רבותא כלל, ואתי במכל שכן ממה שכתב רמ\"א בשם רשב\"א. וכן כתב האליה זוטא.
אלא שמה שכתב דאינו מחופה אסור מדאורייתא לדעת רש\"י אינו מוכרח, דיש לומר דמקרי שלא כדרך המוציאים. ואפשר שזהו כוונת הרמב\"ם לפי דעת המג\"א:", + "להחזיק א\"ע כו'. עיין ט\"ז, וצריך עיון דבהגהות מיימוניות מבואר בהדיא דאף אם מתיירא פן יפול אסור ומביא ממקל של זקנים, והתם פירש רש\"י דאין כל גופו נסמך עליו, וע\"כ צריך לומר דהכא אף שסמוך עליו פן יפול מכל מקום אין כל גופו נסמך עליו אלא שמחזיק את עצמו ע\"י סמך קצת, אי נמי יש לומר דאין נסמך עליו בכל הליכתו אלא בעת שמתיירא ליפול.
ולפי זה יש לומר דהט\"ז מיירי שנסמך עליו בכל הליכתו. ואפילו הכי צ\"ע להתיר כשאין כל גופו נסמך עליו, דלא דמי למנעלים דידיה, שהרי הרא\"ש דאסר בזקן הנשען ונסמך על מקלו מחמת תשות כחו משמע דהיינו בכל הליכתו, שלא הזכיר כלל פן יפול. בשגם כי ראייתו מפרק אין צדין תמוה, דהתם מיירי שרבים צריכים לה כמו שכתבו התוספות שם וכן הוא בסימן תקכ\"ב. ואף גם זאת ביו\"ט דווקא ולא בשבת לפי דעת הש\"ע שהשמיט דבר זה כאן, וכן דעת המג\"א, דלא כב\"ח. וגם עיקר דין זה הוא מילתא דלא שכיחא שיזמין ויניח שם מקל מבעוד יום, דמקל בעלמא בלאו הכי אסור עיין סימן תקכ\"ב ס\"[ד]:", + "החשובים כו'. מה שכתב המג\"א לאסור באיש דעלמא במבוי המעורב משום זילותא דשבת כמ\"ש סימן תקכ\"ב, אם כן לפי מה שכתב הט\"ז בסימן תקכ\"ב דאין לאסור אלא בכרמלית הוא הדין הכא, דלענין זילותא במבוי המעורב משום דרך חול אין לחלק כלל בין יו\"ט לשבת. ואף לפי מ\"ש הב\"י מפרש\"י דאף בבית המדרש אסור היינו בכיתוף דמיחזי כרוצה להוליך הרבה כדפירש\"י. ודמי למפשיל הקופה לאחוריו דהוי עובדין דחול מהאי טעמא כדפירש רש\"י בריש פרק המביא, ומדקתני התם וכן כו' משמע דדמי לרישא בנותן כדים בסל, דאף בחצר אסור לדעת הר\"ן, כמו שכתב הב\"י בסימן שכ\"[ג]. אבל מקל בעלמא לא הוה עובדין דחול אלא ברשות הרבים כמ\"ש רש\"ל וב\"ח וט\"ז סי' תקכ\"ב. ובפרט דמסתמא אינו מוציאו לשמרו ולא לצורך מקומו אלא לצורך גופו, דשלא לצורך כלל בלאו הכי אסור אפילו לטלטלו דלא עדיף מכלי שמלאכתו להיתר בסי' ש\"ח.
והא דחצבא זוטא הוה בעי לשנויי, היינו נמי ברשות הרבים. ואף דפירש רש\"י בריש פרק שואל דמתני' דהמביא קא דייק, מכל מקום לא דמי לגמרי, אף לדעת הר\"ן דאסר התם אף בחצר, דהא התם אפושי בהילוך עדיף והכא לא עדיף, אלא ודאי דלא דמי להדדי לגמרי עיין שם בתוס' ריש פרק שואל וריש פרק מפנין. וכן משמע בגמרא דלא מקשה ליה אלא מיו\"ט, ולא משבת במבוי המעורב, שהיה כן דרכם ברוב המקומות כדאיתא בפ' הדר, ובפרט לפי הגירסא שבריש פרק שואל דרב חנן מקשה לאביי גם בחצבי דאפומא דמבואה בשבתא, ולמה הקשה קושיא ראשונה ביו\"ט דוקא, אלא ודאי דבמבוי המעורב לא צריך שינוי בכהאי גוונא, דלא מיחזי כנושא משאות כמו בכדים בסל, ולא כמוליך הרבה כמו במפשיל הקופה והכיתוף לפי פרש\"י.
ומלשון הרמב\"ם וש\"ע סי' תק\"י משמע דאין צריך שינוי אפילו בכדים בסל אלא במקום ששייך בו איסור הוצאה שלא לצורך. וכן משמע בהדיא בתוס' ריש פרק המביא שפירש משום מראית העין. וכן כתבו בטור וש\"ע שם. וברמב\"ם משמע מסידור לשונו דאף מקל וכסא מיירי בכהאי גוונא, עיין שם בפרק ה' שהתחיל שלא יעשה כו'. וכן כתב במקל וכסא שלא יעשה כו'. ועיין במ\"ש בסי' תקט\"ז. ועיין מג\"א סי' שכ\"[ג] שרמ\"א לא סבירא ליה כהטור שם:", + "כל אורך כו'. הנה המג\"א כאן לא פירש עד כמה מיקרי דרך לבישה, וכן בש\"ע סעיף כ\"ט הדבר סתום ושקול, שמתחלה כתב למטה מכתפיו ואח\"כ הוסיף גם גופו ולא פירש כמה ומסתמא רובו ככולו, וכיון שהט\"ז פירש כן בהדיא ואין הש\"ע ומג\"א חולקין עליו בפירוש יש להחמיר כדבריו.
ומה שכתב מהרי\"ל שהביא המג\"א כאן, היינו שדעתו להחמיר במרזב משום תקוני מנא. אבל הש\"ע ורמ\"א ומג\"א ושאר אחרונים שאנו נמשכים אחריהם שהשמיטו איסור זה, משום דרש\"י יחידאה הוא בפירוש זה דמרזב, שרוב המפרשים והפוסקים פירשו בענין אחר. ולפי דעתם הדבר ברור ופשוט שאין לאסור כלל משום איסור הוצאה בנדון שכתב הט\"ז ס\"ק כ\"ה. ואם נתכוין הט\"ז לפרש\"י הרי לא הזכירו כלל לעיל ואיך כתב כמ\"ש לעיל. וגם לא הוי ליה למימר הנח להם כו' כיון שיש להם על מי שיסמכו. וגם מה שכתב בס\"ק כ\"א דכל הפוסקים כו', הוא תמוה מאוד, שבפירוש הרי\"ף והרא\"ש ותוס' וסיעתם לא נזכר כלל איסור זה, שלפי דעת הרי\"ף והרא\"ש אין איסור אלא כשנעשה כמרזב על השדרה, ולפי דעת התוס' וסיעתם אין איסור אלא כשהוא על כתפו בלבד ואינו מגיע על הזרוע עיין שם, וכן כתב הטור להדיא, והרמב\"ם בלבד הוא שפירש לאסור גם על ידו, ונקט בלישניה המעוטף בטליתו כו' משמע דמיירי בחתיכה מרובעת שמתעטפין בה. ועוד שכיון שלפי דעת רוב הפוסקים אין לנו לאסור כלל בעל ידו כיון שלא נזכר בגמרא, אלא שאנו אוסרים מחמת שפסק הש\"ע כרמב\"ם, אם כן כיון שהש\"ע עצמו מיקל במלבושים דידן אין לנו להחמיר כלל בדברי סופרים, בפרט שכמה אחרונים שאנו נמשכים אחריהם הסכימו עמו.
אבל על כתיפו פשיטא שיש לחוש לדעת הט\"ז, כיון שלפי דעת רש\"י ור\"ן יש בזה חיוב סקילה לדעת הט\"ז. ובפרט שגם הש\"ע לא הזכיר כלל היתר על כתיפו, מכלל שחזר בו ממה שכתב בב\"י, כמו שחזר בו לאסור בחתיכה מרובעת לתפוס קצתה, שבב\"י התירה משום דלא דמי למה שכתב הרמב\"ם וקפלה כו', שכשכנפיה מקופלין על ידו אין שם כלום מלבישת הטלית מן ידו עד הארץ ונראה כנושא משוי על ידו כמו שכתב הב\"י בעל כתפו, משא\"כ כשתופס למעלה משוליה אזי יש שם עוד מלבישת הטלית למטה מן ידו בדרך מלבוש, וכן כשתופס בשוליה ומגביה למעלה שמתקפל הטלית למטה וקיפול זה הוא למטה מידו בדרך מלבוש. ואפילו הכי בש\"ע חשש להחמיר, שלא רצה לסמוך על סברתו אלא להקל במלבושים דידן בדבר שאין איסורו מפורש אלא בדברי הרמב\"ם:", + "להחמיר לפושטו כו'. זהו בודאי כוונת רמ\"א, שאם כוונתו כדמשמע קצת בלבוש שכתב וכן כו', למה כתב כאן יש להחמיר, דמשמע דאין האיסור ברור מדינא, מאי שנא מכשאינו צריך לצאת שכתב סתם לא יצא משמע דאסור מדינא. וכן בדין, דהא אין היתר אלא משום פסידא. וכן כתב רמ\"א בהדיא בסי' ש\"י ס\"ז. (ואין לומר) דהתם דוקא שחייב כשמוציא לרשות הרבים בכיס התפור בבגד, אבל הכא פטור אבל אסור אף ברשות הרבים. דזה אינו, דרמ\"א הוציא דבריו מב\"י סוף סי' ש\"ט, ובב\"י למדה מדין המפתח שבסי' ש\"ג סי\"ז, ושם כתבו הב\"י ומג\"א, וכן הוא במגיד משנה, דהאוסרין אזלי לשיטתייהו דגבי תכשיטין דהא בהא תליא. ואף דלכאורה הוה משמע דכולי עלמא מודים במפתח וכיוצא בו דחייב, דחיישינן שמא ישכח ויצא מהא דחנניה אומר חייב אדם למשמש כו', אם כן כל שכן בשבת שלא יתלה בו או יניח בו לכתחלה בענין שיוכל לבא לידי חיוב כשישכח עיין סוף סי' רנ\"ב, וע\"כ לא הוצרכו הרשב\"א וסיעתו לומר שאין דרך לשלוף תכשיטין כשיוצא לרשות הרבים, אלא משום דבלאו הכי הוי ליה גזרה לגזרה כמבואר בר\"ן דאנן סהדי כו' שאין דרך כו', אבל בנידון דידן אפשר דכולי עלמא מודו דחיישינן לספק שמא ישכח לשלפו. אבל זה אינו דבספר התרומה וטור סימן ש\"ג מבואר בהדיא שאף בנידון דידן אין איסור אלא בכרמלית לפי שיטת המתירין בתכשיטים, והטיבו אשר דברו הב\"י ומג\"א דלטעמייהו אזלי. ובר מן דין משמע מלשון רמ\"א בסי' ש\"י ס\"ז שכוונתו כאן כמ\"ש, שאם לא כן לא נזכר כלל מזה בסעיף זה, ואיך כתב כדלעיל סי' ש\"א סל\"ג:", + "לשאת המעות כו'. אף דרמ\"א כתב מנוקבים דוקא, מכל מקום אם אירע שאינן מנוקבים, כיון דאיכא הפסד מרובה פשיטא שיש לסמוך על היש אומרים שהתיר מהרי\"ל אף שאינן מנוקבים, דבדרבנן סמכינן בהפסד מרובה אפילו איחיד וקטן במקום גדול. וכל שכן הכא דאינו אלא חומרא בעלמא, שהרי ניקוב כזה אינו מועיל כלום בטלטול גמור, ועל כרחך עיקר ההיתר משום טלטול כלאחר יד, וכדעת הרא\"ש שהתיר טלטול בגופו אף לצורך המוקצה, אם כן אף בלא ניקוב כלל נמי. אלא טעמיה דמהרי\"ל הוא משום דלא רצה לסמוך על סברת הרא\"ש בלבד וחשש לשיטת רבינו תם והתוספות דפליגי עליה כמו שנתבאר בסימן רע\"ו, לכן צירף לזה היתר הניקוב. אבל אם אירע שאינן מנוקבים כדאי הרא\"ש לסמוך עליו בהפסד מרובה, וכל שכן לדידן דקיי\"ל לגמרי כהרא\"ש כמ\"ש בסימן שי\"א.
ואפילו הכי לא שרי הכא בלא הפסד מרובה, משום חשש שמא ישכח ויצא, שחששו (חסר כאן איזה תיבות) לא נתפשטו עדיין ספרי הרשב\"א, וקאי בשיטת התוס' וספר התרומה וסיעתם דלא סבירא להו חששא זו, מכל מקום בלא חשש הפסד לא רצה לסמוך על הרא\"ש נגד התוס'. וכן דעת ספר התרומה והגהות מיימוניות פ\"[כ] ומרדכי ריש פרק כ\"ד, עיין שם שכתבו דגבי מחשיך בדרך ומוליך כיסו עליו פחות פחות מד' אמות שייך נמי איסור מוקצה. ואין לומר שכיסו בידו, דמנ\"ל להוכיח משם דילמא מיירי כי אורחא דמילתא שאין אדם אוחז כיסו כל הדרך בידו ממש. ובספר התרומה גופיה וכן במרדכי העתיקו יביאנו עליו. וזהו גם כן דעת האגודה שבבית יוסף סוף סימן ש\"ט ומג\"א סי' רס\"ו סקי\"ט, שלא התיר אלא משום שהוא כבר עליו ולא משום שהוא טלטול בגופו כמו שכתבו האחרונים כאן, דאין לחלק בין כיסו תלוי בחגורו שהיא הוצאה כדרכה ובין מעות צרורים לו בענין שיש חיוב חטאת דבכהאי גוונא מיירי הכא שהיא ג\"כ הוצאה כדרכה, ואפילו הכי לענין טלטול לא מיתסר אלא בידו ממש.
ומיהו לענין מה שמבואר מספר התרומה וסייעתו דאף שישנו עליו כבר שייך איסור מוקצה, על כרחך לא פליגי עם האגודה בהא, שהרי בספר התרומה בסימנים סי' פ\"ד ובסמ\"ג והגהות מיימוניות שהביא ב\"י סוף סי' תנ\"ז מבואר כמו שכתב האגודה, וע\"כ צריך לומר דשאני בין מטלטלו בבית להצניעו והוא הדין בין נושאו מרחוב לבית ובין נושאו בדרך עד שיגיע לעיר ולבית. ועוד דאף ברחוב מיד שנזכר צריך לילך בודאי ואינו רשאי לעמוד עוד כאן. דפשיטא דאינו יכול להניחו עליו כל השבת כולה כמבואר כאן במג\"א דאם אין חשש סכנה אסור, וא\"כ איזה שיעור יש לדבר, אלא ודאי דאפילו שהייה מועטת בעמידה לפוש שאינה צורך הליכה אסור, שלא להתירו אלא לטלטלו לכל מקום שירצה שלזה יש גבול וסוף, אבל לא לעמוד כמו שירצה, שלזה אין גבול שיכול לעמוד כל היום. ומשום הכי מי שהחשיך דעומד לפוש בכל פחות פחות מד' אמות מודה האגודה דאיכא נמי איסור טלטול כמו שכתב ספר התרומה. מיהו בסמ\"ג והגהות מיימוניות שהביאו התוספתא דסוכה דאפילו נר בידו מניחו על הארץ משמע דפליגי על האגודה, ולכן טוב להחמיר אם הוא בידו ממש, וכמו שיתבאר בסי' ש\"ח. אבל אם הוא תלוי עליו או אצלו בחיקו כמ\"ש בסי' רס\"ו הדבר פשוט להתיר, לפי מה שכתבו האחרונים כאן דהוי טלטול כלאחר יד, ואפילו לצורך המוקצה מותר. עיין במה שנתבאר בסי' רע\"ו:", + "כשההפסד כו'. עיין במ\"ש בסי' רס\"ו וסימן של\"ד:", + "מי שמיקל כו'. בספר התרומה והגהות מיימוניות כתבו שמא מותרין, דלא פסיקא להו להתיר, והמג\"א כתב כן בפשיטות כדי ליישב המנהג. אבל לפי מה שכתב הט\"ז וליישב המנהג אין צריך לזה. והנה המג\"א נתחכם להביא תחלה לשון הרמב\"ם שהכובע הוא קשה ביותר, משום דבלאו הכי אי אפשר להתיר כלל בשיפוע, דאם כן מאי קאמר דלא מיהדק דהיינו שהוא נכפף תיפוק ליה משום שאינו עומד בשוה אלא בשיפוע, ואין לומר דהכי נמי קאמר, דאם כן הוי ליה למימר הכי בהדיא לאשמועינן דאף אם מיהדק שרי בשיפוע, אלא ודאי צריך לומר לפי זה דכשלא מיהדק שרי אף שעומד בשוה שקשה קצת שיוכל לעמוד בשוה, אבל אינו קשה ביותר כמו גג כמו שכתב הרמב\"ם. אבל מלשון התוס' ורא\"ש מבואר דכל שאינו נכפף כגלימא מיקרי מיהדק. וכן דעת הט\"ז שאסר בטלית של גרא\"ב גרי\"ן מחמת שעומד בשוה אע\"פ שאינו קשה ביותר. וכן משמע מלשונו בסי' שט\"ו ומלשון שאר אחרונים דלא קיי\"ל כרמב\"ם אלא כמשמעות תוס' ורא\"ש, הילכך לא הזכירו היתר השיפוע שכתבו ספר התרומה והגהות מיימוניות.
ועיין בסי' שט\"ו שכתב עוד היתר ממה שכתב הר\"ן גבי סדינים שע\"ג המטות שלנו עיין שם. וזה אינו, דשאני התם דאין איסור כלל בעשיית מחיצות לגג העשוי מתחלה, דהוי ליה מלמעלה למטה דשרי אפילו במחיצות שמגיעות לארץ כמבואר שם בס\"ג. ומה שכתב הר\"ן כיון דבפריסה כו', היינו שאם היה זה נקרא אהל היה שם אוהל גם על היוצא כמו בכילה שם, אי נמי קושטא דמלתא נקט ולאפוקי כשיש בין חבל לחבל ג' טפחים ולא היה עליה כר מבעוד יום שכתב שם הר\"ן לעיל מיניה דאסור אף במטה שלנו. ותדע שהרי במגיד משנה דילג תיבות אלו מכלל שאינן עיקר טעם ההיתר כמו שכתב הט\"ז. אבל בגג האהל איפכא שמעינן להרא\"ש סוף פ\"ק דסוכה והכי קיי\"ל בסוף סי' תרל\"א דכשמקצתו קרוי אהל נעשה כולו אהל. ואף שכאן אין לומר שיעשה כולו אהל, מכל מקום על כל פנים הא לא אמרינן מדמקצתו אינו אהל לא יהיה כולו אהל, דהא התם לא אמרינן הכי אף בכהאי גוונא כדמוכח בטור סוף סי' תרל\"ג עיין שם במג\"א ובמ\"ש שם ודו\"ק:" + ], + [ + "ויש לחוש כו'. לפי דעת המג\"א, פסק הש\"ע כאן ובסי' שי\"ט כהמתירין. ואף רמ\"א הביא דעת המתירין בסתם והאוסרים בלשון יש אוסרים ובסי' שי\"ט לא הגיה כלום על הש\"ע שם סט\"ז ע\"ש במג\"א. ואף שבסי' של\"ד פסק הש\"ע כהטור, הרי פירש המג\"א סי' שי\"ט ס\"ק י\"א גם דעת הטור כמהתירין. אבל מכל מקום דעת הש\"ע לא היתה כן בפירוש הטור, כמבואר בב\"י כאן ובסי' שי\"ט ושל\"ד. וא\"כ נתכוין הש\"ע בסי' של\"ד לפסוק כהאוסרין. ואף את\"ל שחזרה היא ממ\"ש כאן ובסי' שי\"ט, יש להחמיר כן דאחרונה היא. אבל באמת גם בסי' שי\"ט ס\"י פסק כן לפי מ\"ש בב\"י שם. וכאן לא כתב אלא האסור אליבא דכולי עלמא ולא ירד למחלוקת. ואעפ\"כ גם כאן חשש להאוסרים גבי ניגוב ידים. ומ\"ש טוב כו', היינו משום שהתוס' ורא\"ש מקילים אף לפי דעת האוסרין כמבואר בב\"י.
ומ\"ש בסי' שי\"ט סט\"ז, צריך לומר כמ\"ש האליה זוטא שם. ובב\"י שם נקט סברת המתירין שהיא מפורשת ברא\"ש, משא\"כ היתר מים מועטים לפי דעת האוסרים. אבל מכל מקום כן משמע בטור שכתב היתר זה כדי להתיר אף לפי דעת מהר\"ם דס\"ל כרא\"ם שהוא מן האוסרים כמבואר בהגהות מיימוניות. וכן משמע בהדיא בסמ\"ג שהזכיר היתר זה כדי להתיר לכולי עלמא (דאין לומר שכוונתו משום גזרת סחיטה, דמאי ואינו מתכוין כו'. ועוד דהא אפילו ברחיצת כל גופו שיש ריבוי מים כמ\"ש הרא\"ש לא גזרו על זה כמ\"ש בסוף סי' ש\"א, ועל כרחך הוא מטעם שכתב הר\"ן שם. אלא ודאי שיש לחלק בין קינוח כל גופו מרחיצת הזיעה שהוא דרך לכלוך, לניגוב הידים (אם היו מים מרובים) שהיו נקיות קודם הנטילה. והיינו לפי דעת המתירין. דלענין סחיטה אין לחלק בכה\"ג, דאף בדרך לכלוך חיישינן לסחיטה בריבוי מים כמבואר מדין ההולך להקביל כו'. ומשום הכי הוצרך המג\"א לפרש דברי מהר\"מ בענין אחר ע\"ש בס\"ק כ\"ז). וכן משמע בהדיא ג\"כ בהגהות מיימוניות בשם רא\"ם גבי ניגוב ידים, ע\"ש שכתב הילכך כו' במים הרבה כו'. ואין לומר שבמים הרבה אין זה דרך לכלוך שמים רבים אין מתלכלכים בידים, דזה אינו דרא\"ם לא ס\"ל כלל היתר דרך לכלוך, ומוקי ההיא דההולך כו' ודנדה מערמת וכו' בבגדים של עור כמבואר בהדיא בס' יראים, העתיקו בהגהות מרדכי ספט\"ו ע\"ש:
והנה מלשון הסמ\"ג שכתב משום דאין שם רק מעט מים ואינו מתכוין ללבן משמע, דאף שעל כל פנים מלבן קצת וחצי שיעור אסור מן התורה אפילו משהו, מכל מקום כיון שהוא אינו מתכוין לליבון כלל וליבון זה מחמת עצמו אינו חשוב לכלום, כיון שהוא דבר מועט ואין דרך כלל להחשיב ליבון משהו בבגד גדול, ואיסור הליבון הוא משום חזותא וחזותא לאו מילתא היא אלא אם כן דרך העולם להחשיב חזותא זו (כי עיקר חזותא היא למראה עיני הבריות ואם אין מביט אל מראהו מחמת גריעותו אין כאן חזותא ולא עשה ולא כלום). וכמבואר במג\"א סוף סי' ש\"כ לענין צביעה, דדבר שאין דרך העולם לצובעו אין בו משום צובע ומותר אפילו לכתחלה. אלא דהתם אין איסור אפילו במתכוין, משום שהוא דבר שאין בו צביעה לעולם, אבל הכא הוא דבר שיש בו ליבון אם לא היה דבר מועט, להכי מהני כוונתו לאיסור, דכשמתכוין לכך אחשביה איהו לליבון זה. אלא שכל שהוא פחות משיעור המפורש ברמב\"ם פטור, מפני שאין דרך העולם לעשות כן, שזהו טעם כל שיעורי שבת כידוע. ולפי זה מתורץ מ\"ש המג\"א סימן שי\"ט ס\"י דא\"כ משמרת נמי ליתסר, די\"ל דמשמרת נמי כיון דלא איכפת כלל בליבונה לשום אדם אין ליבונה חשוב כלום, והויא כמו דבר מועט שנתבאר. וכן משמע בהדיא בגמרא דף ע\"ה ע\"ב במאי ניחא ליה כו' והא רב כר' יהודה ס\"ל דמחייב במלאכה שאינה צריכה לגופה, והוא הדין בפסיק רישיה אע\"ג דלא ניחא ליה כמבואר מתוספות דף ק\"ג ע\"א ד\"ה באגם וד\"ה בארעא ובדוכתי טובא, אלא ודאי דשאני חזותא דלאו מילתא היא כלל כשאין לו חפץ בה כלל, וגם אין דרך העולם לחפוץ בה כלל. והא דאסור ליגע בידיו צבועות במפה, היינו משום שהמפה דרכה בצביעה, ואילו היה עושה כן שלא בדרך לכלוך היתה מלאכה גמורה והיה מתקן, ועכשיו הוא ג\"כ עושה המלאכה עצמה באותה מפה עצמה אלא שהוא מקלקל, ומכל מקום מעין מלאכה הוא עושה לכן אסור מדברי סופרים, אבל משמרת אין דרכה בליבון כלל (ולענין דבר מועט נמי י\"ל דשאני צביעה אע\"ג שהיא מועטת מכל מקום אותו מעט שנצבע צביעתו ניכרת יפה למראית העין הילכך דינו כחצי שיעור שאסור אפילו במקלקל, אבל גבי שרייה מועטת אותו מעט עצמו אין ליבונו ניכר יפה למראית העין מפני שהוא בטל במיעוטו לגבי הבגד הילכך אין כאן חזותא כלל, אלא אם כן אחשבינהו איהו במחשבתו וכוונתו). ותדע דאל\"כ אסור לאשה שפירסה נדה בשבת ליתן שום מוך שהתקינה לנידתה משום צובע, כמו שאסור ליתן בגד על המכה, ובהדיא כתב הב\"י בסי' ש\"ג דלדעת הרמב\"ם וסיעתו מותר ליתן לכתחלה בשבת, והתוספות לא נחלקו אלא לענין הוצאה לרשות הרבים, אבל משום צביעה לית מאן דחש לה, ועל כרחך משום דתנן במוך שהתקינה לנדתה, דהיינו שהוא מיוחד לכך. והוא הדין למשמרת לענין ליבון. ועוד דאל\"כ לר' יהודה שאסר דבר שאינו מתכוין לא מצינו בדיקת ז' נקיים, שאסור לבדוק בשבת לפי דעת האוסרים משום צביעה, ולפי דעת ר' עקיבא בפ' בתרא דנדה דף ס\"ח ע\"ב אי אפשר כלל להיות ז' נקיים לעולם שיום השבת סותר למפרע, ולפי דעת ר' יהושע שם לא משכחת לה אלא ח' נקיים.
ולפי דעת התוס' בריש פ\"[ק] דכתובות, והר\"ן סוף פי\"ד, והמרדכי בפ\"[כ], ושאר פוסקים דמשמע מדבריהם, דאף במסוכריא ואודרא דבי אשישא שייך ליבון במים אף שלכך הם עשויים, צריך לומר דס\"ל לחלק בין צביעה לליבון. או דס\"ל להתיר צביעה בדרך לכלוך כמו בכיבוס שדעתם להתיר, עיין מג\"א סוף סי' ש\"כ. ואף הר\"ן דעתו כן, שכתב שאין המסוכריא מתלבנת מפני שאין דרך ליבון בכך, משמע דס\"ל דכל שאינו סוחט בידיו בדרך נקיות לא מקרי דרך ליבון אף שסוחט ממש, וכל שכן בשרייה בעלמא בדרך לכלוך. וכן כתב בהדיא בפ' בתרא דיומא דלא מיתסר אלא בדעביד דרך ליבון (ומשום הכי מסננין את היין בסודרין אע\"ג דס\"ל שהיין מלבן. אבל משום שאין שם טינוף, כאידך שינוייא שבפ' בתרא דיומא, לא מיתרצא שפיר ההיא דמסוכריא שסוחט ממש). והא דלא חיישינן שמא יסחוט, לפי מ\"ש דאף בדרך לכלוך חיישינן שמא יסחוט במים מרובים, כבר תירץ בריש פרק המביא דמיירי בסודרין המיוחדין לכך. אבל אנן דקיי\"ל בסי' שי\"ט להתיר בכל סודר, על כרחך צריך לומר דאין היין מלבן. וההיא דלאכלה ולא לכביסה על כרחך צריך לומר דמיירי בחמר חווריין (כמ\"ש הט\"ז סוף סי' ש\"כ ע\"ש):" + ], + [ + "קלועין בתוך כו'. לפי מה שכתבו הב\"ח ומג\"א וכן כתב במגיני שלמה דדעת רש\"י משום שמא תרפם (אבל מה שכתב הט\"ז אינו עולה יפה לפי מה שכתב הרא\"ש דמתרת מבעוד יום, משום דאם לא כן לא קשה מידי, דהא חיישינן שמא תשכח ואם כן תתיר גם כן בשכחתה, ומבעוד יום אי אפשר לה לסמוך על שבות דשבות, שלא התירוהו אלא בדיעבד), ואם כן אנן דקיימא לן ביו\"ד סי' קצ\"ח דאין רפיון מועיל אין מקום להחמיר כלל כאן, בשגם עכשיו בזמן הזה דלר\"ת וסיעתו מותר בכל ענין, כמבואר במרדכי עיין שם:", + "שתהא דבוקה כו'. לפי דעת התוספות וספר התרומה וסמ\"ג וסמ\"ק וט\"ז ומג\"א ס\"ק ח' אין לחלק כלל בין זרוע לשוק, ובשגם שר\"ת וסיעתו מתירים בכל ענין:" + ], + [], + [ + "במה דברים אמורים כשאמר כו'. אף שלפי דעת המג\"א בסי' רע\"ו שפסק כר' שמחה דבעושה משל ישראל צריך למחות אף שעושה מאליו, יש לומר דהכא נמי עכ\"פ צריך לקנות החלב כי היכי דליעבד אדעתא דנפשיה. מכל מקום כיון שהמג\"א מיקל כאן לגמרי, וכן משמע מלשון הש\"ע וב\"י שדעתו להקל, אין להחמיר כלל, כי בלאו הכי רבים החולקים על ר' שמחה כמו שנתבאר בסי' רנ\"ב. ובפרט שכן משמע מפשט לשון הרשב\"א וש\"ע סימן ד\"ש דאף שרואהו עושה משלו אין צריך להפרישו עיין שם בב\"י. וכן משמע בסי' ש\"ז ס\"ב, ומקור הדין שם מספר התרומה דפליג עם ר' שמחה בהגהות מיימוניות עיין שם.
ובשגם שיש לומר, שאף המג\"א לא החליט בסי' רע\"ו לאיסור אלא במדורה וכהאי גוונא שגוף הישראל נהנה, ואף שאסור לו ליהנות מכל מקום הנכרי מתכוין שיהנה גוף הישראל בשבת ואדעתא דהכי עביד, ומהאי טעמא אסור ליהנות עיין סי' רנ\"ב במג\"א ס\"ק י\"א, ויש לומר דמהאי טעמא נמי צריך למחות, עיין מג\"א סי' שכ\"ה ס\"ק כ\"ט. ובהא אתי שפיר מ\"ש בהגהות מיימוניות דמותר למחות בעבדים המכבים נרותיו, ומשמע דאינו צריך למחות כמ\"ש המג\"א סי' רע\"ו, והיינו משום שאין גוף ישראל נהנה מכביה כמו מהדלקה, ומשום הכי כאן בסעיף כ\"א הניח בצ\"ע ולא החליט לאיסור כמו בסי' רע\"ו. אבל אין לומר דר' שמחה נמי לא אסר אלא במדורה, דהא מייתי ראיה מירושלמי דאיירי בכביסת כלים עיין במ\"ש בסי' רנ\"ב:", + "בשבת עצמה כו'. מה שכתב המג\"א כיון דאינה ראויה לאכילה הוי מוקצה צע\"ג, דבהדיא אמרינן בריש ביצה שבת דעלמא תשתרי אי לא משום גזירה, וכן פסקו הרי\"ף ורא\"ש ושאר פוסקים, וכן כתב מג\"א עצמו ריש סי' שכ\"ב, ומאי שנא חלב מביצה, עיין שם בר\"ן ובהגהות אשר\"י. ועוד מאי שנא מבהמה עצמה שנשחטה דלא הוי מוקצה משום דלא דחיא בידים כמבואר בסי' שי\"[ח] עיין שם בב\"י, וכל שכן בחלבה, דהא אפילו הר\"ן שמחמיר בבהמה עצמה כמבואר בב\"י שם מיקל בחלבה, כמבואר בדבריו ריש פרק קמא דביצה עיין שם ובפרק חבית.
ומשום משקין שזבו אין לאסור בלתוך האוכלין, דאם לא כן אף ביו\"ט ליתסר כמו ביצה שנולדה ביו\"ט לר' יהודה בפרק קמא דביצה. ואין לומר דשאני הכא דאיכא למיגזר שמא יחלוב בעצמו, דהא אף אם יחלוב בעצמו ליכא איסורא דאורייתא והוי ליה גזירה לגזירה. וצ\"ל דכולה חדא גזירה היא עם משקין שזבו, א\"כ ביו\"ט נמי כמו ביצה למאן דסבירא ליה כולה חדא גזרה היא. ועוד דלשמא יחלוב לא חיישינן כלל בשחלבה נכרי, דאפילו בסחיטה ותלישה לא חיישינן אלא במידי דאתי ממילא כמו שכתב הר\"ן ספי\"ו, והכי קיי\"ל כמ\"ש בסי' ש\"י, אלא דאסור משום שלא תחלוק במשקין שזבו בין מאליהן לע\"י נכרי, כיון דלהישראל אתי ממילא כמ\"ש שם, וא\"כ לתוך האוכלין ודאי לא הוי בכלל משקין שזבו מדשרו ביו\"ט. וכן הוא בהדיא במלחמות בשם הגאונים והרי\"ף בתשובות כמ\"ש שם.
ועיין בעירובין דף מ\"ו ע\"א בתוספות ד\"ה כ\"ש כו' דאפילו לר' שמעון לא הוי שרי במשקין שזבו אף בלא גזירת שמא יסחוט אם לא משום דמעיקרא נמי אוכלא עיין שם, ואפילו הכי שרי ר' שמעון בשמן של בדדין, אע\"ג דלר' יהודה הוי נולד משום דאינו ראוי מחמת הקורה כמו שכתבו התוספות (בשבת די\"ט ע\"ב). וע\"כ צריך לומר דהקורה אינה מונעת מלהיות ראוי לאכילה אלא לענין נולד דר' יהודה דאינו דבר חדש ממש, אבל לא לענין נולד דר' שמעון שהוא דבר חדש ממש, וזה אינו חדש ממש כיון שהיה יכול להגביה הקורה אע\"פ שהסיח דעתו מלהגביהה בבין השמשות. ואם כן יש לומר הכי נמי בנידון דידן, דאף שביצה שנולדה ביו\"ט נקרא נולד לבית שמאי בתרנגולת העומדת לגדל בצים אף לס\"ד דלית להו מוקצה ואית להו נולד דר' יהודה עיין ר\"ן ומהרש\"א ריש פ\"ק דביצה ותוס' שם, מכל מקום לענין נולד דר' שמעון אוכלא דאפרת הוא כמו שמן של בדדין, ולהכי שרי ביו\"ט אבל לא בשבת, כדמוכח בתוספות בשבת שם גבי צואה, דאי לא הוי מאתמול במעיו לא מהני דעתיה עילויה. ואף שכתב כן לרבי יהודה, מכל מקום הוא הדין לרבי שמעון דדמי לאפר שהוסק ביו\"ט בסי' תצ\"ח. וצ\"ע:" + ], + [ + "הוא ספק כו'. איברא שבודאי כן הוא בכל ההולכין להציל בכלי זיינן דבסי' שכ\"ט, שבודאי אינן יודעים אם ינצחו הנכרים וכן אין יודעין אם יצילו הספינה עיין שם. וע\"כ צריך לומר דלא דמי לרפואה דבעינן שתהא ידועה או על פי מומחה, כמ\"ש רמ\"א ביו\"ד סוף סי' קנ\"ה ומג\"א ריש סי' שכ\"ח, וכדמשמע במתניתין דיומא (פ\"ג) ע\"ש בפירוש רש\"י ורמב\"ם, אלא דמי לרפואה שהיא ודאי מרפאת בשאר פעמים אלא שעכשיו בחולה זה אינו ידוע אם תועיל לו דמחללין, כמבואר בר\"ן פי\"ד גבי מחמין להברותו. ואפשר שלזה נתכוין הט\"ז בסימן שכ\"ח סק\"[ה] שכתב לחלל ברפואה אפילו בספק, כי היכי דלא ליפלוג על רמ\"א ביו\"ד.
ומכל מקום הכא בהצלת עבירה (צ\"ע) אם מחללין מספק, דהא אמרינן בגמרא פרק בתרא דיומא דדוקא מוחי בהם מוכח דמחללין מספיקא אבל משום שאמרה תורה חלל עליו כו' לא ידעינן בספיקא עיין שם. ומיהו בר\"ן פרק יום הכיפורים מבואר בהדיא דמחללין אפילו בעובר מהאי טעמא. ואפשר דלבתר דגלי לן קרא דמחללין מספק גבי פיקוח נפש אם כן הוא הדין בשביל שישמור שבתות הרבה, שהוא חשוב גם כן כפיקוח נפש. ומיהו בר\"ן דוחק לומר כן, שהרי מותר להרגו. וצ\"ע:" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "ד' טפחים כו'. הנה רמ\"א כאן נתכוין לדעת ר\"ת ולא לדעת רשב\"ם כמבואר ממה שכתב כמ\"ש בסי' שמ\"ט ושם פסקו בש\"ע דלא כרשב\"ם. והנה כר\"ת נמי לא קיי\"ל כמבואר גבי תחומין בסוף סי' שצ\"ט ע\"ש בטור והא דבסי' שמ\"ט קיי\"ל כוותיה ע\"ש בב\"י היינו כדפרש\"י דגבי העברה ליכא למיתב פיאות כו' משא\"כ בתחומין וא\"כ ה\"ה למקום ד' על ד' כדפרש\"י בהדיא. עי' בתוס' ורא\"ש וכן דעת הרמב\"ם ורשב\"א ורבינו ירוחם ומגיד משנה וטור וש\"ע כמ\"ש האליה זוטא וכן דעת הלבוש שהשמיט הג\"ה זו:", + "מד\"ס אינה כו'. מ\"ש המג\"א סוף ס\"ק י\"ד כמו קרפף ותל אפשר דלדוגמא בעלמא נקטינהו דיש רשות היחיד שהיא כרמלית אבל אין כוונתו דוקא כי התם ביותר מבית סאתים דהא בס\"ק י\"א כתב בשם הרמב\"ם דאפילו ברחבה ד' הויא כרמלית אם עמוקה י' וכ\"כ רש\"י.
וע\"כ צ\"ל דהא דמשמע מפירוש רש\"י בעירובין דף פ\"ז גבי ימה של טבריה שיש לה אוגנים דמשום שהוא יותר מבית סאתים הוא דהויא כרמלית היינו משום שעל האוגנים שהן שפה גבוה כדפרש\"י שם אין עוברים עליהם כלל משא\"כ ברקק.
ולא תימא דוקא רקק שרשות הרבים מהלכת בו דהא אפילו אמת המים העוברת בבקעה אם עמוקה י' היא כרמלית כדתנן בעירובין שם ע\"ש בפרש\"י במתניתין ואין לומר משום דאין מחיצות מועילות כלל לאמה דהא מחיצות החצר מועילות לה אם הנקבים אין רחבים ג' כמ\"ש בסי' שנ\"ו ס\"א בהג\"ה ומחיצות עצמן שבבקעה חוץ לחצר אין מועילות ע\"ש בט\"ז ואע\"פ שאין רבים עוברים עליהם אלא ודאי כיון שהן פרוצות לכל עובר שם לעבור עליהן (כדאמרינן כהילוכך של חול כו' היה הולך ופגע באמת המים לא יעבור כו' אלא ידלג כו' ע\"ש ובטור ש\"ע סי' ש\"א סעיף ג' ד' דבחול נמי לאו אורחה להקיף אלא לדלג או לעבור במים) אינן כלום מדברי סופרים משום דדמיא קצת לרשות הרבים שהיא גם כן פרוצה לכל עובר כמו חצר שנפרצה מרוח אחת במילואה שאסורה מדברי סופרים מהאי טעמא אף על גב דהויא רשות היחיד מדאורייתא וגם לא בקעי בה רבים.
והא דהים נדון משום מחיצה וכן תל המתלקט גבי מבוי אף על גב דדרסי ביה אלא דלא הוו ששים ריבוא כמ\"ש המ\"א סוף סי' שס\"ג היינו ברוח רביעית למבוי דבלאה\"נ לא הוה המבוי רשות הרבים אף אם כאן בהתל ושפת הים היו ס' ריבוא בוקעים והוה ניחא תשמישתיה וכיון שיש לו למבוי ג' מחיצות גמורות דסגי מדאורייתא לכולי עלמא לאפוקי מרשות הרבים הלכך כשאין שם ששים ריבוא ולא ניחא תשמישתיה לא גזרו כלל אבל הכא כיון דאי הוה ניחא תשמישתיה דהילוך זה שמהלכין קצת במקום זה והוו בקעי בהו ששים ריבוא הוו רשות הרבים לכן עכשיו נמי הוה כרמלית דמאי שנא משאר כרמלית דאף על גב דלא ניחא תשמישתיה ולא דרסי עליה רבים אלא מעטים גזרו עליה כרמלית אטו רשות הרבים דניחא תשמישה ובקעי בה רבים כגון אצטבא מג' ועד ט' דלא דרסי עלה רבים (עי' דף ז' וח').
ואפילו את\"ל שלא כדעת המג\"א שם כי דבריו שם בסק\"ל וסק\"מ צע\"ג דבגמרא שם מבואר בהדיא דאף שהרבים בוקעים על המחיצה עצמה לא מבטלו לה לרבנן דקיי\"ל כוותייהו כמ\"ש הרמב\"ם ואפילו אינה עשויה בידי אדם שהרי גובה מעלת בית מרון וגובה שבילי בית גלגול אינו עשוי בידי אדם. והמג\"א דילג בהתוס' תיבות כולי האי ע\"ש בתוס' שהקשו דהוא הדין אפילו לאלף כורים דמה שיעור יהיה ותירצו דכל שאינה עשויה בידי אדם לא חשיב כולי האי ואתו רבים כו' וכוונתם שאף שבמקומה היא מחיצה גמורה והזורק עליה חייב (דהא תל אתי שם במכל שכן מפסי ביראות ע\"ש) אף אם היו רבים בוקעים עליה ממש כמבואר בגמ' מ\"מ לא חשיבה כולי האי לבטל בקיעת הרבים במקום שלהלאה ממנו שלא יהיה שם רשות הרבים מחמת שהים מקיפתו אלא אדרבה בקיעת הרבים שם מבטלתה שם.
והיינו דוקא כשנשלמו שם כל תנאי רשות הרבים אבל כשחסר אחד מתנאיה בענין דבלא\"ה לא הוי שם רשות הרבים מהני מחיצה זו לעשות שם רשות היחיד מן התורה אע\"ג דבקעי שם רבים כמבואר מדברי רא\"ם שבמג\"א כאן ס\"ק י\"ד דאי לאו שהים אינו נוח תשמיש הליכתו מיקרי רבים בוקעים בו ואפילו הכי אי הוה מתלקט עשרה מתוך ד' אמות הוי רשות היחיד הואיל וחסר ניחא תשמישתיה וא\"כ י\"ל נמי דהוא הדין אם חסר אחד משאר תנאי רשות הרבים ועוד שמבוי שיש לו ג' מחיצות מיקרי ג\"כ לא ניחא תשמישתיה דהיינו קרן זוית לפירוש הרמב\"ם וטור ש\"ע עיין בגמרא ועוד דכל שאין שם פילוש לא מיקרי בקיעת רבים דבקיעת רבים היינו כעין קפנדריא כדפרש\"י בסוף פ\"ק דסוכה עיין במ\"ש בסי' שמ\"ו והכי משמע בפ\"ק דעירובין גבי חצר שהרבים כו' וכיון שלהלאה מהתל אין שם בקיעת רבים המבטלת מחיצה דאורייתא עכ\"פ א\"כ י\"ל דמחיצה זו מועלת ברביעית של המבוי אע\"ג דבקעי בה רבים כיון שבמקומה היא מחיצה גמורה. ולפי זה ה\"ה למחיצת הרקק הגבוהות י' טפחים ואף אי הוה בקעי בהו ס' רבוא לא הוי רשות הרבים.
אפילו הכי שאני הכא שלהלאה יש ג' מחיצות גמורות משא\"כ ברקק ואמת המים שעוברים בין מחיצות אלו והן אינן מועילות מדאורייתא להמקום שביניהן אילו היו רבים בוקעים שם והוה ניחא תשמישתיה.
ועוד דהא קשה לכאורה על המג\"א שם שלא די שדבריו הם נגד הגמ' אלא שסותרים זה את זה שכאן העתיק דברי רא\"ם שמבואר להדיא מדבריו במסקנא דמה שהספינות עוברים בים מיקרי בקעי ביה רבים אלא דלא הוי רשות הרבים משום דלא ניחא תשמישתיה וא\"כ הוא הדין לנמל ותל המתלקט דלא ניחא תשמישתיה (כמבואר בגמרא דעירובין שם) אף אם ששים ריבוא בוקעים בו לא מבטלי מחיצתא.
וע\"כ צ\"ל דעת המג\"א שכיון שעכ\"פ מדרבנן אתו רבים ומבטלי מחיצתא בין בים דעכ\"פ הוי כרמלית דרבנן ובין בתל דלא אמרינן אלא שאין חייבים עליו כו' אבל איסורא מיהא איכא ע\"ש בפרש\"י ד\"ה ומחתנא כו' ובתוס' ד\"ה מני כו' א\"כ למבוי ברביעית נמי לא מהני כיון שמקום מחיצה זו ג\"כ היא עכ\"פ כרמלית מדברי סופרים הואיל ודומה לרשות הרבים מחמת בקיעת הרבים בו כמו ברשות הרבים גמורה אע\"פ שאינו דומה לה מחמת המחיצות עיין במה שכתבתי בסי' שס\"ג משא\"כ כשלא בקעי בה רבים לא מיבעי בתל שהוא עצמו רשות היחיד גמורה אפילו מדברי סופרים כמשמעות הטור ושו\"ע ושאר פוסקים משום דאין לגזור מתלקט אטו אינו מתלקט שגובה התל הוא דבר הניכר לעין ולא גזרו על שיעורו שמא יטעו כמו שלא גזרו על שארי שיעורי רשויות שבת שמא יטעו בהם ויכשלו בדאורייתא אלא אפילו בגומא שבים שהיא כרמלית מדברי סופרים משום שאין העומק ניכר לעין שהוא עמוק עשרה ומתחלפת היא בגומא שאינה עמוקה עשרה שהיא רשות הרבים גמורה אם רשות הרבים מהלכת בה ולכן גזרו בכל גומא אפילו שבים וכן אמת המים שבבקעה אטו פחות מי' שרשות הרבים מהלכת בה כמו שגזרו בכל כרמלית דלא ניחא תשמישתיה ולא בקעי בה רבים אטו רשות הרבים גמורה אפילו אם יש לה ג' מחיצות דסגי מדאורייתא כמ\"ש לעיל אפילו הכי גבי מבוי כיון שיש לו ג' מחיצות בלא זו לא גזרו לא בקעי רבים.
וצ\"ע גבי מבוי שכלה לרחבה אטו בקעי רבים וכמבואר מדין פרצת מבוי מצדו בעשר בסי' שס\"ה ע\"ש דלא גזרו גזרה זו במבוי כלל.
אבל כשבקעי רבים הוי כרמלית דרבנן אף במקום המחיצה עצמה אע\"ג דלא ניחא תשמישתיה כמו שהתל המתלקט הוא כרמלית דרבנן אי בקעי ביה רבים אע\"ג דלא ניחא תשמישתיה כמשמעות פשט לשון הגמרא אין חייבים כו'.
ובזה סליקו כל דברי המג\"א כהוגן להלכה אף אם לא נתכוין לזה:", + "כלפי כרמלית כו'. עי' ברא\"ש דבמופלגין לא איצטריך לאשמועינן דהיינו שינויא דרבינא אלא בסמוכין מיירי הפוסקים.
עיין במגיד משנה שבב\"י וע\"כ מיירי למטה מי' דלמעלה פשיטא הא לאו חורי כרמלית נינהו אלא חורי מקום פטור וא\"כ לפי מה שסתם רמ\"א בהג\"ה סי\"ח ובסי' שמ\"ו דאין מקום פטור בכרמלית הרי חורי כרמלית ככרמלית הם ואינם נדונים לפי רחבם כלל וגם לא לפי גבהם אלא גובה עשרה משום דלמעלה מי' לאו כרמלית היא כלל אבל גובה ג' ורוחב ד' אינו מעלה ומוריד כלל ולא דמי כלל לחורי רשות הרבים דלא כמגיד משנה וב\"י.
או אפשר דבחורין כ\"ע מודו דלא בטילי לגבי כרמלית דכמו שלפי דעת רש\"י צריך לחלק בין קרקע חלקה דבין לחיין דאמרינן מצא מין כו' בעירובין דף ט' ובין דבר גבוה ג' שהוא דבר בפני עצמו ואינו בטל לכרמלית כך י\"ל להר\"ן וסיעתו שדבר הגבוה ג' שבטל היינו כשהוא כולו באויר הכרמלית לאפוקי חורין שמוקפין בכותלין מכל צד רק שמרוח אחת לבד פתוחים לכרמלית לא בטילי לגבה.
ומ\"ש רמ\"א בסוף סי' זה על מחיצות שאין ביניהם ד' וכל זה כו' אבל כו' אף על גב דמוקפות בין החלל שביניהם לאויר הכרמלית יש לומר דמיירי בענין שגם המחיצות עצמן הן מקום פטור על גבה אפילו בהצטרפותן עם החלל שביניהם. אבל לפי מ\"ש המג\"א על לשון ואין ביניהן כו' אי אפשר לומר כן דהא על גבה הוה רשות היחיד בכהאי גוונא כמו שנתבאר לעיל בפנים וצ\"ע לדינא:" + ], + [ + "מן הצדדים כו'. עי' בתוס' דף ט' דכותל האמצעי של מבוי מצטרף לג' מחיצות על אסקופה שבאמצע כותל שכנגדה (וכ\"מ ממ\"ש הב\"י וט\"ז סי' שס\"ה בשם הרשב\"א גבי קורה הרחבה ד' ע\"ש דמבואר דלא כמג\"א).
ואף דהכא בגינה כותל ההוא לא הוקף לדירה וככרמלית הוא אין בכך כלום דהא באמת אפילו בב' רוחות אמרינן פי תקרה ובזה כנגד זה היינו טעמא דלא אמרינן משום דהוי מפולש כמ\"ש התוספות ורא\"ש מהגמרא סוף פ\"ק דסוכה והתם פירש\"י דאיסור הפילוש משום קפנדריא ובקיעת רבים א\"כ כשיש מחיצה ג' באמצע אע\"פ שהיא מחיצת כרמלית מכל מקום כיון שחוסמת היא את העוברים שוב אין כאן פילוש ואף שרחוקה היא אין בכך כלום לענין שבת כמ\"ש התוס' ורא\"ש שהביא מג\"א סי' שמ\"ה.
אבל מכל מקום אינה מצטרפת לענין ב' מחיצות הדבוקות לפי שלענין פי תקרה בעינן מחיצות סמוכות לתקרה כמ\"ש התוס' בעירובין דף צ\"ד ע\"ב דאפילו ברוח אחת לא אמרינן כו' והיינו רוח אחת מרוחות דבעיא בהו מחיצה דהיינו שם ד' לשמואל ושתי דבוקות לרב אבל לענין פילוש ודאי מהני כמו דמהני אפי' בכל הד' מחיצות לעשות שם רשות היחיד אפילו באמצע רשות הרבים כמ\"ש בסי' שמ\"ה.
וכהאי גוונא י\"ל ג\"כ גבי דלת לפי מ\"ש הרשב\"א שהדלת מעכבת בקיעת הרבים גבי רשות הרבים בסי' שס\"ד אבל לפי דעת רש\"י וסיעתו שבמג\"א שם צ\"ל כמו שכתבתי אבל לענין ב' דבוקות אפשר דגם הרשב\"א מודה שהדלת אינה כמחיצה גמורה הואיל ועשויה להפתח ואינה מועלת אלא לענין פילוש ובקיעת הרבים הואיל וננעלת בלילה וחוסמת היא את העוברים אז אבל מכל מקום אינה מחיצה גמורה להתיר הואיל והיא פתוחה או נפתחת כל היום.
ואעפ\"כ אינה ג\"כ כפרצה ממש להתיר הואיל וננעלת ג\"כ או שראויה לינעל עיין סי' שס\"ד שאם היתה כפרצה ממש היה מותר לטלטל על אסקופת כל הבתים משום חורי רשות היחיד ועוד שפי תקרה העליונה הוא פי המשקוף אפילו אם אין התקרה מונחת על הכותל אעפ\"כ הכל אחד לענין טומאה כל שאין סדק מפסיק והוא הדין לענין שבת שהיא כתקרה עבה שמגעת עד כאן ומחיצותיה הן מחיצות הבית שהן עבות במקום זה ומגיעות עד המזוזות ועד בכלל ולא אמרו שדופן עקומה היא הלכה למשה מסיני אלא בגובה אבל לא בכהאי גוונא אלא ודאי משום שהדלת סותמת ואין שם מחיצות ד':" + ], + [ + "וידו שהחפץ כו'. אף שבתוס' עירובין דף ל\"ג ע\"א איתא דר' אלעזר לא מיירי אלא כשלא היתה ההנחה למעלה מעשרה לא קיי\"ל הכי דהתם נמשכו אחר פירש\"י בההיא דהעבירו דרך עליו כמבואר מראייתם משם אבל התוס' שם סתרו פרש\"י ולפי פירושם אין ענין שם לכאן כלל ואתיא מימרא דר' אלעזר כפשטה אפילו לא הניח אחר כך על גבי קרקע אלא עמד ועמידת גופו כעמידת חפץ כדאיתא בדף ה' ע\"ב.
וכ\"מ בהדיא בפירש\"י דף צ\"ב ע\"א שחילק בין זורק בכותל למעביר ולהתוס' דעירובין אין חילוק ביניהם כלל ושאני זורק בכותל דנח שם אלא ודאי דגם ר' אלעזר מיירי כשעמד ברשות הרבים ועמידת גופו כעמידת חפץ ואפילו הכי חייב.
(וכ\"מ גם כן בסוגיא דהזורק דף צ\"ז דמאי פריך מר' אלעזר הא השתא ס\"ד דר' עקיבא סבר במעביר אף על גב דלא הונחה כמי שהונחה דמיא לאפוקי למעלה מעשרה דאף בהונחה פטור ואף את\"ל דס\"ד דטעמא דר\"ע משום דמרשות היחיד לרשות היחיד דרך רשות הרבים חשיבא ליה מלאכה חשובה מכל מקום י\"ל נמי דהיינו דוקא למטה מי' ולא למעלה שהוא מקום פטור אלא ודאי דר' אלעזר מחייב אף בעמד והשתא דס\"ד לפלוגי בין מעביר לזורק ע\"כ היינו כסברת בן עזאי בפ\"ק דמהלך כעומד ועל זה פריך דאם כן למעלה מי' נמי ליחייב כדר\"א ודו\"ק).
וכ\"מ בהדיא ממתני' פ\"ג דכריתות דמייתי לה בסוף פרק הבונה ע\"ש בתוס' ואף לפי תירוץ קמא מכל מקום הוא הדין לכתיפו וידיו דלא קביע גם כן ודלא כדמשמע לכאורה מתוס' דעירובין.
וכ\"מ בהדיא בריש פרק כ\"ד גבי היתה חבילתו על כתיפו דמיחייב כשעקר והניח (וכן בריש פרק קמא חוץ לד' אמות לפוש חייב לכתף פטור ולכתף משמע שהמשוי על כתיפו כדפרש\"י שם ואפילו הכי חייב בלפוש) וכן גבי כיסו על בהמתו מניח עליה כו' ע\"ש בגמ' ריש פרק כ\"ד אע\"ג דסתם בהמה גבוה י' טפחים כדאיתא בפרק הפרה ומבואר משם דאף בעקירת החפץ שלמעלה מעשרה חייב.
וכ\"מ בהדיא ממתניתין פ\"י דעירובין ונתבאר בסי' ש\"ן ס\"ב ע\"ש במג\"א דהעומד ברשות הרבים ורוקק לרשות היחיד חייב אע\"פ שהרוק נח תחלה בפיו כמ\"ש הרא\"ש שם.
וע\"כ צ\"ל שדעת התוס' לחלק בין הנחה ממש שהונח כאן ממקום אחר ובין הנחה שע\"י עמידת גופו כי גופו עומד בארץ וכן בעקירה ודו\"ק וכהאי גוונא מבואר ברא\"ש שם והביאוהו בתוס' בדף כ' לענין שהוא במקום אחד ופיו או ידו במקום אחר דלא חשיבה הנחה במקום פטור אלא א\"כ הונח שם ממקום אחר והתוס' דהכא ס\"ל כן מטעמא אחרינא גם אם הם במקום אחד למעלה מעשרה וכן ס\"ל ג\"כ לתוס' בשבת דף ה' ע\"א ד\"ה כאן כו' וכמ\"ש המגיד משנה ומג\"א.
ומ\"ש התוס' בעירובין דף כ' והרא\"ש בפרק י' שם כיון שהוא במקום אחד ופיו כו' היינו אפילו למטה מעשרה (אי נמי) היינו מקמי דנחתו לחילוק זה דאז מוכח מכמה דוכתי דכשהם במקום אחד לא הוה מקום פטור אפילו למעלה מי' כמו שנתבאר אבל לבתר דנחתו לחילוק זה מעתה י\"ל דכשהם במקום אחד נמי הוה מקום פטור למעלה מי' לדבר שהונח שם ממקום אחר ולפי זה אתי שפיר הכל ודו\"ק.
והנה לפי דעת התוספות אין צריך ליזהר מי שהחשיך להניח כיסו על גבי בהמתו כשהיא מהלכת כו' אם היא גבוה עשרה וצ\"ע לדינא:" + ], + [ + "שקנסוהו כו'. משמעות הש\"ע שהעיקר כסברא הראשונה שהביא בסתם כנודע. ובשגם דעכשיו שאין לנו רשות הרבים ולא שייך למיחש שיבא לידי איסור סקילה. וליכא למימר יציבא בארעא כו' דהא מבעוד יום אסור אע\"ג דמשחשכה שרי עיין תוס'. ובשגם שהמג\"א סי' ש\"נ סק\"ב כתב כרש\"י ורא\"ש פ\"י דעירובין ושם מבואר ברא\"ש דלא שרו הכא אלא כשהוציא ידו דרך חור קטן. מכל הלין טעמי סתמתי כאן בפנים:", + "עקירה כו'. אי אפשר לומר דדוקא על שחשב לעשות איסורא דאורייתא קנסוהו דהא לפירוש הרמב\"ם חשב להוציא לחצר אחרת. ועוד שעל המחשבה אין לקנוס ומשום הכי לא קנסו בלמעלה מעשרה אף לפי מ\"ש המג\"א דמיירי נמי שחשב להוציא לרשות הרבים וא\"כ היה מתחייב אף שהוציא דרך מעלה מי' כיון שלא היתה שם הנחה מ\"מ כיון שלא עשה איסור בפועל כמ\"ש רש\"י ותוס' לא קנסינן ליה.
אבל מ\"ש התוס' בתירוצם לא משמע הכי בדברי הפוסקים. ואף התוס' לא כתבו כן אלא להס\"ד דככרמלית דמיא ולא משום קנס וכמ\"ש ר\"י בתוס' ד\"ה מי כו' וכמו שסיימו כאן ולא קנסינן ליה אבל למסקנא קנסינן ליה ודו\"ק:", + "בדיוטא כו' (לכרמלית כו'). לפירוש המג\"א בהתוס' צע\"ג דמ\"מ אסור מדרבנן עיין טור סוף סי' זה ומג\"א סוף סי' שנ\"ד ובב\"י שם.
בשלמא בזה כנגד זה י\"ל דלא אסרו רבנן אלא להוציא מזה לזה לכתחילה אבל כשכבר הוציא לרשות הרבים מה לי רשות היחיד זו או רשות היחיד זו. ומ\"ש הלא הרבה פעמים כו' לק\"מ עיין בר\"ן סוף פרק המצניע שחילק בין היכא דליכא סרך מלאכה למידי דדמי למלאכה והכא ליכא סרך מלאכה טפי בהכנסה מכרמלית לחצר אחרת מבהכנסה מכרמלית לאותה חצר:" + ], + [], + [ + "משמעות הש\"ע לפסוק כסברא הראשונה שהביא בסתם והיא דעת רוב הפוסקים עיין ב\"י ומכללם הרי\"ף והתוס'. וידוע מ\"ש מהר\"ם שבכל מקום פוסקים כו' עיין סמ\"ע סי' כ\"ה ובשגם שעכשיו שאין לנו רשות הרבים אין נ\"מ מפלוגתא זו הילכך לא העתקתיה.
והנה המג\"א העתיק דברי הרא\"ש על אלא א\"כ הכניס כו' וברא\"ש מבואר דאראשו בלבד קאי. ואמת שהתוס' בשבת דף י\"א הקשו כן על ראשו ורובו אבל לא תירצו כהרא\"ש אבל תירוץ הרא\"ש צ\"ע אם שייך בראשו ורובו דאפשר דתו לא הוה פיו מקום פטור אלא הרגלים הוא שהן מקום פטור ולא כרשות שהן שם מפני שנגררין אחר ראשו ורובו עיין דף ג' ע\"ב אבל ראשו ורובו הן לגמרי כאותה רשות שהן שם דהא לרבא דף צ\"ב אפילו ידו בלבדה אינה נגררת אחר הגוף והרגלים והיא כאותה רשות לגמרי לפי שיטת רש\"י שם ואף אביי לא פליג עליה וכן לפירוש ר\"י בתוס' שם אף אליבא דרבה אלא בידו בלבדה אבל לא בראשו ורובו נגד הרגלים. ואפילו הכי לא קשה מידי לפי דעת הרא\"ש די\"ל דכשרוב גופו באותו רשות גם המים נחו באותו רשות שהאצטומכא שהם נחים בה היא למעלה בחצי העליון של האורך שמכתפו ועד עקיבו:" + ], + [], + [], + [ + "ועירבו כו'. מ\"ש המג\"א בזה צע\"ג דא\"כ אין זו רשות הרבים כלל שהרי יש לה ג' מחיצות ב' מהבתים והג' פתח מבוי הנכשר בלחי שנידון משום מחיצה.
ואפילו אם הכשירו בקורה מ\"מ דופן אמצעי של המבוי נידון מחיצה גם לרשות הרבים אע\"פ שרחוק ממנו כיון שמשתמר על ידו וגם אין כאן פילוש משער לשער שהוא קפנדריא עיין במ\"ש בסי' שמ\"ו.
ועיין ט\"ז סי' שע\"ג דנסר שבגזוזטראות שבתקרה מועיל גם לחצר אע\"פ שגבוה עשרה מקרקע החצר וכ\"מ מפירש\"י שם שפירש שהנסר הוא מתקרת העליה ואפילו הכי מועיל לעליה. עכ\"פ יתפ[ר]ש דמיירי שיש סולם לעלות בו לגזוזטראות ואורחא דמילתא הכי הוא בגזוזטראות ולא הוצרכו לפרש וסולם נידון כפתח כמ\"ש בסימן שע\"ב. ומיהו סוף פרק הזורק ובסי' שנ\"ה משמע שעירוב מועיל בכהאי גוונא וצ\"ע:", + "זכו כו'. עין מג\"א ולא קשה מידי דדמי למ\"ש בסי' שס\"א ס\"א וי\"ל דדוקא עשיית סולם הוה גילוי דעת ע\"ש בב\"י וט\"ז אבל לא פתיחת החלון דבלאו תשמיש הזיז פותחין חלונות להאיר.
ועיין אליה זוטא שחלק בין חורין לזיז ומוכרח הוא מסי' שס\"א וממ\"ש ב\"י בשם הריטב\"א דתשמיש הרבים אוסר על בעל הבית אלא דס\"ל הכי אפילו בלמעלה מי' בב' זיזין ואנן לא קי\"ל הכי.
ועיין בגמרא דף פ\"ה ע\"ב דס\"ד דאויר רשות הרבים שלמטה אוסר למעלה למ\"ד אדם אוסר על חבירו דרך אויר אלא דקיי\"ל דאינו אוסר דרך אויר דהיינו בזריקה כגון למעלה מעשרה אבל למטה מעשרה אף למסקנא אסרי בני רשות הרבים כל דבר שהוא באויר רשות הרבים משא\"כ חורין דבסי' שמ\"ה שאינן באויר רשות הרבים:" + ], + [], + [ + "וכן ספינות קטנות כו'. משום דרב הונא גדול מרב נחמן ואביי דיחויי בעלמא קמדחי ורב אשי מפרש דיחוייו אבל לדינא קיי\"ל כת\"ק דרב יהודה דבעי מחיצות להתיר ולא מהני גובה י' טפחים אף לטלטל כמ\"ש התוס' סוף ד\"ה וזרק כו' לרב נחמן ואביי. ולדידהו אי ס\"ל כת\"ק צ\"ל כתירוץ הראשון ע\"ש ובמהרש\"א ואנן לא קיי\"ל כתירוץ ההוא לחלק בין על גבה למלמטה גבי טלטול מדהוצרכו התוס' ורא\"ש לאוקמי מתניתין כשחלון פתוח לה וע\"ש שב' האוקימתות הם על פי חילוקי דיעות שבסוגיא זו בבקיעת דגים וכיון דקי\"ל כאוקימתא ב' ש\"מ דהלכה כרב הונא ודו\"ק:", + "לפי שמן כו'. עי' תוס' בשבת דף ק\"א ד\"ה וזרק כו' שכתבו ב' טעמים לפי הס\"ד למה לא אמרינן גוד אחית בלי עשיית מחיצה מכלל דלפי המסקנא שם אתי שפיר דהיינו דאף דמסקינן דהקילו במים משום דבקיעת דגים לאו שמה בקיעה מ\"מ לא רצו להקל בשביל כך אלא בעשיית מחיצה דוקא.
וכ\"מ מדקדוק לשון הרא\"ש בפ\"ח דעירובין דכתב דלא שרי רב נחמן אלא משום דליכא אלא בקיעת דגים משמע דבקיעת דגים מיקרי בקיעה עכ\"פ לענין דבעינן קורה ד' או מחיצה לשם מים כדמסיק הרא\"ש שם.
וכ\"מ בהדיא ממ\"ש בפרק כל גגות והכי קיי\"ל דעל גבי הגזוזטרא אינה רשות היחיד אלא א\"כ חלון פתוח לה ואי בקיעת דגים לא שמה בקיעה לגמרי א\"צ חלון כמבואר שם בהדיא לתירוץ הראשון אלא ודאי דלתירוץ הב' ס\"ל דלא אמרינן בגמרא דלא שמה בקיעה אלא לענין שתתיר מחיצה תלויה אבל לא להתיר בלא מחיצה כלל.
דאין לומר דלתירוץ הב' ס\"ל דבלא מחיצות לא אמרינן גוד אחית משום דלא הדרן מחיצתא כמ\"ש התוס' בדף פ\"ו בקושייתם דהא בדברי הרא\"ש לא הוזכרה קושיא זו וסברא זו כלל וגם התוס' דשבת דף ק\"א לא ס\"ל סברא זו דאל\"כ לא הקשו כלום להס\"ד ואין צריך כלל לתירוץ דהא דהדרן מחיצתא תלמוד ערוך הוא בפ\"ג דעירובין ובודאי לא נעלמה זאת מלפניהם שם אלא ס\"ל כפירש\"י שם בעירובין דהדרן מחיצתא היינו שיהא ד' על ד' בלי שיצטרך חקיקה להשלים דתרתי לא אמרינן גוד וחוקקין ע\"ש.
ומזה מבואר דלדידן אי אפשר לומר כב' התירוצים שבתוס' דשבת לפי הס\"ד שם דתירוץ הראשון אינו מועיל לעל גבי גזוזטרא שהוא כרמלית לדידן בלא חלון. ותירוץ השני ג\"כ לא משמע הכי מלשון הטור ושו\"ע סי' שמ\"ה שעל גבי הזיזין יהיה רשות היחיד מן התורה אלא מדברי סופרים אסור דהא וכן קתני התם דומיא דגג שהוא כרמלית גמורה מדאורייתא משום דלא אמרינן התם גוד אסיק. וגם לא היה מותר לטלטל מתוכו לים ולהפך בלא חלון עיין מג\"א ריש סי' זה.
דלא דמי לשאר כרמלית דרבנן שהיא גדולה ושייך למיגזר דלמא אתי לטלטולי בכוליה יותר מד' אמות דהא שכיחא טפי מטלטול מתוכו לים כדאיתא בפרק הדר ונתבאר בסי' שמ\"ו משא\"כ הכא בגזוזטרא מנא לן לגזור בקטנה אטו גדולה שאין מוסיפין בגזרת חכמים מדעתינו כנודע ועוד שאין טלטול בגזוזטרא גדולה כל כך יותר מד' אמות ואלכסונן שכיחא טפי מכל גזוזטראות דעלמא לכרמלית שתחתיהם בין בים בין ביבשה וגם טלטול מרשות היחיד לתוכה אינו שכיח טפי מטלטול מתוכה לכרמלית ולהכי לא הזכירו בפרק הדר אלא חששא דטלטול בתוכה בלבד ודו\"ק:", + "דריסת כו'. לכאורה אפשר שכל שאין המים רשות הרבים גמורה הקילו בהם במחיצה תלויה ורבים בוקעים בהם היינו ששים ריבוא כמ\"ש המג\"א סי' שס\"ג. אבל זה אינו שכל שבוקעים תחת המחיצה אף שאינם ששים ריבוא אי אפשר לומר גוד אחית דלא גרע מבקיעת גדיים שאינם ששים ריבוא ואפילו בחורבה שבכרמלית אסרו מחיצה תלויה ואפילו בארץ ישראל שאין מגדלין בה בהמה דקה כלל אלא כל שהגדיים יכולים לבקוע במקום זה אלא שהמניעה היא מצד אחר ולא מחמת זה המקום אסור (וכמו שאסרו מחיצה שאינה יכולה לעמוד ברוח מצויה אפי' בבית עיין סי' תר\"ל) וכל שכן אדם שלא הזכירו גדיים אלא להחמיר אפילו בג' טפחים ולא הקילו במים אלא משום שהמקום גורם שאין גדיים ואדם בוקעים שם אבל כשבוקעים פשיטא דבקיעה מבטלת גוד אחית דאף אי הוה בעינן ששים ריבוא לבטל גוד אחית הרי אין המניעה מחמת זה המקום אלא מחמת שאין ששים ריבוא בעיר אבל באמת אין צריך ששים ריבוא אלא לרשות הרבים אבל מ\"מ רשות היחיד אין כאן לפי שאין אומרים גוד אחית ואין כאן מחיצות.
דגוד אחית לא דמי לגוד אסיק דהתם אפילו ששים ריבוא בוקעים לא מבטלי מחיצה מדאורייתא ואפילו עשויה בידי שמים כדאיתא בעירובין דף כ\"ב הילכך גם מדרבנן לא מתסיר בפחות מששים ריבוא לפי מ\"ש המג\"א בסי' שס\"ג (ואין ראיה כלל לכאן עיין במ\"ש בסימן שמ\"ה) מה שאין כן הכא דאפילו גדיים מעכבי מדאורייתא כדאיתא בדף ק\"א.
ועיין גמרא ריש פרק ט' דעירובין דאפילו גוד אסיק לא אמרינן עכ\"פ מדרבנן במחיצה נדרסת בעירובין דף כ\"ב ע\"ב סוף ד\"ה ואיזהו כו' דהיינו דוקא בדניחא תשמישתיה היינו לאפוקי כשאין העבד כו' דאפילו ששים ריבוא בוקעים לא הוה רשות הרבים משא\"כ ברקק פחות מעשרה ודוק היטב" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "ושיעור אותו זמן כו' אפילו פרק אחד כו'. כן כתב הט\"ז, וכן דעת הרמב\"ם וסמ\"ג ומגיד משנה וכסף משנה* והלחם משנה ומ\"א ופר\"ח דאפילו קודם זמן הבדיקה אסור ללמוד, ועיין באלי' זוטא.
[* והחק יעקב כתב שדעת הרמב\"ם וסמ\"ג אפשר לפרש גם כן דאינו אסור קודם הזמן, ואישתמיטתיה דברי המגיד משנה וכסף משנה.]
וכן היא על כרחך דעת הראב\"ד ור\"ן ורבינו ירוחם דסבירא להו זמן בדיקה הוא כשיש אור היום קצת* והב\"ח והמ\"א פסקו כדבריהם, וא\"כ הא דאמרינן בגמרא דילמא מימשכא ליה שמעתתא ואתי לאימנועי ממצוה, היינו לומר דאפילו קודם שהגיע זמנה אסור להתחיל דילמא מימשכא ליה ואתי למנועי ממצוה, דהיינו שימנע בתחילת זמנה כמ\"ש הרמב\"ם ופרי חדש, דאי משהגיע זמנה אף אם לא מימשכא ליה הרי הוא עושה איסור במה שלומד בתחילת זמנה ומדחה את המצוה לאחר כך לפי דעת הראב\"ד וסייעתו.
[* והיינו מיד אחר צאת הכוכבים, כמשמעות הגמרא ופירש\"י ורמב\"ם וטור וש\"ע ושאר כל הפוסקים, וכן הוא בהדיא בט\"ז ופרי חדש וחק יעקב, דלא כב\"ח ומגן אברהם.]
ומהאי טעמא בדיקת החמץ קודמת לק\"ש ותפלה של ערבית, לפי דעת הראב\"ד וסייעתו כמ\"ש העולת שבת, וכן הוא בפרי חדש, והוא פשוט. וכן הוא דעת הרמב\"ם וסמ\"ג ומ\"מ וכ\"מ ולחם משנה דאסור ללמוד קודם צאת הכוכבים, וקודם זמן קריאת שמע מותר ללמוד לכל הפוסקים כדאיתא ריש פרק קמא דברכות, ונתבאר בסימן רל\"ה, מכלל דהבדיקה קודמת לקריאת שמע ודו\"ק.
ומה שכתב החק יעקב דתדיר קודם, זה אינו, דלא אמרינן הכי אלא כששתי המצות אינן עוברות דמצוה להקדים התדיר, וכן אם שתיהן עוברות שאינו תדיר נדחה, אבל אם שאינו תדיר מצוה עוברת והתדירה אינה עוברת פשיטא דחייב לקיים שתיהן, ואין מצות הקדמת התדיר דוחה את שאינו תדיר לגמרי. וכהאי גוונא כתב המ\"א סי' תרפ\"ז לענין מת מצוה, דאף שהוא קודם לכל המצות אפילו של תורה מכל מקום אם אפשר לקברו אחר כך לא דחינן את המגילה לגמרי בשביל מצות הקדמתו. ואף האחרונים לא חלקו עליו שם אלא משום דמת מצוה לא מיקרי מצוה שאינה עוברת דאדהכי והכי הוא מוטל בבזיון וגדול כבוד הבריות כו', ע\"ש במג\"א ס\"ק ו', אבל כאן אם אינו בודק בתחילת הלילה ראוי לקרותו עבריין שעבר על תקנת חז\"ל לפי דעת הפוסקים הנ\"ל, וכמ\"ש הט\"ז והפרי חדש (ועיין מה שכתבתי לקמן), והרי זו כמצוה עוברת כמ\"ש הפר\"ח.
ואף שלא תיקנו חז\"ל תחלת הלילה אלא כדי שלא יתרשל כמ\"ש הראב\"ד, מ\"מ ה\"ז דומה לקורא ק\"ש אחר חצי הלילה שנקרא עבריין ואף שאינו אלא משום סייג, עיין בעולת תמיד סי' רל\"ה. וכן משמע בגמרא דאמרינן וכי תימא זריזין מקדימין כו', וקשה למה תקנו חז\"ל לכל ישראל שיבדקו אור לי\"ד ועשו את כולם זריזים מה שלא עשו כן בכל המצות שיתקנו שכולם יהיו זריזים לקיימן בתחילת זמנן, אלא ודאי דכל המצות הקבועים להם זמן על פי התורה או על פי חכמים כגון תפלה כנגד תמידין כיון שיש לסוף זמן עשייתה זמן קבוע כגון חצות לתפלת השחר צאת הכוכבים לתפלת המנחה אין צריך לקבוע זמן לתחלת עשייתן שיעשו אותן דוקא בתחלת זמנן, דכיון שיש לסוף עשייתן זמן קבוע לא אתו למיפשע, אבל בדיקת חמץ שאי אפשר לקבוע זמן לסופה שהרי עד סוף הפסח חייב לבדוק כמו שיתבאר בסי' תל\"ה, לכך הוצרכו לתקן זמן קבוע לתחילתן דהיינו שחייבים כל ישראל להתחיל הבדיקה בזמן ידוע, וכיון שאין לבדיקה זמן מצד עצמה כמו בתפלה וקריאת שמע תקנו לה חכמים זמן, והיינו הקדמת זמן זריזין לפי הס\"ד. וכיון שקבעו זמן אם כן מי שאינו בודק בתחלת זה הזמן אינו נקרא עצל אלא נקרא עבריין שעבר על גזירת חכמים והוא הדין והוא הטעם לפי המסקנא.
ומהאי טעמא אם התחיל בהיתר נמי פוסק כמ\"ש הפרי חדש. ואין חילוק בין לימוד לשאר דברים, וכן הוא דעת הב\"ח והמג\"א והעולת שבת שלא לחלק ביניהם, וכן הוא בט\"ז בהדיא, דלא כחק יעקב. ולפי דבריו לא היה ראוי לאסור למי שיש לו שיעור וקצבה ללמוד פרק אחד דדמי למלאכה ושאר דברים שיש להן קץ ולא אטרחוהו להפסיק באמצע דאולי יגמור ואח\"כ יבדוק כמבואר בדבריו ע\"ש, ודעת יחיד היא זו, והפך מזה מבואר בכל האחרונים, ובגמרא דאמרינן דילמא מימשכא ליה כו' משמע שיש לו שיעור קבוע וחיישינן דילמא כו' כדפרש\"י. ואין לומר דוקא בלימוד חיישינן לאימשוכא, א\"כ היאך כתבו המ\"מ והב\"י דאיסור אכילה אתי במכל שכן מלימוד ע\"ש. ומ\"ש עוד החק יעקב ובזה יתורץ גם כן קושית בעל המאור פ\"ק דשבת כו', לפי דבריו אין לנו לפסוק כמותו, שכבר פסק לנו רמ\"א בסי' ק\"ו סעיף ג' בהג\"ה (ע\"ש במג\"א) דאם התחיל אינו פוסק דלא כסברת החק יעקב וכן עיקר.
ועיין במג\"א שמחלק בין קודם חצי שעה כו', והחק יעקב חולק עליו, וכן משמע לשון הטור וש\"ע* ורמ\"א ולבוש וב\"ח ועולת שבת והפרי חדש והט\"ז, עי' היטב בדבריהם ותמצא מבואר כמ\"ש החק יעקב, וכן הוא בהדיא בט\"ז בסוף סי' תרנ\"ב ע\"ש (ועוד דבסי' רל\"ה סעיף ב' משמע דתוך חצי שעה נקרא התחיל בהיתר, דלא כמשמעות הר\"ן שם) וכן עיקר:
[* והן אמת שיש להטור שיטה אחרת, דלא סבירא ליה כהראב\"ד וסיעתו, אלא ס\"ל דמותר לאכול וללמוד קודם זמנה, כמו בקריאת שמע לשיטתו בסימן רל\"ה, ואף משהגיע זמנה אינו אסור אלא משום דילמא אתי לאימשוכא אבל עיקר זמנה הוא כל הלילה כמו בקריאת שמע. אלא גבי קריאת שמע שרי ללמוד קודם משום דבלימוד לא גזרינן שמא יפשע (ולהכי הרב רבינו יונה לא הצריך להפסיק, דלא דמי לאכילה קודם לתפלת ערבית דכיון דכולה ליליה זמניה הוא אתי למיפשע מה שאין כן כשלומד לא חיישינן לפשיעה) כמו באכילה, וכדאמרינן בפ\"ק דשבת. אלא חיישינן שמא ישכח, ולהכי אפילו התחילו מפסיקין כמ\"ש הטור שמא ישכח, מה שאין כן באכילה ודומיה שעשייתן אינה על ידי עיון השכל והזכרון כמו בלמוד לא חיישינן לשכחה כמ\"ש הלחם משנה בפ\"ב מהלכות קריאת שמע, ולהכי אם התחיל כבר לא אטרחוהו להפסיק, דחשש פשיעה הוא חשש רחוק ולא חששו לו אלא לכתחלה. וגבי קריאת שמע לא חיישינן לשכחה כיון שהוא רגיל כמ\"ש הב\"ח. וגבי לולב מיירי באכילה ולא בלימוד, אבל גבי בדיקה אפילו התחיל ללמוד כמה שעות קודם צאת הכוכבים מפסיק, דלהטור אין חילוק בין תוך חצי שעה לקודם חצי שעה דהכל נקרא התחיל בהיתר לפי שיטתו ואפילו הכי צריך להפסיק, דלא כמג\"א. אבל הרמב\"ם וסמ\"ג דס\"ל דאף בק\"ש אסור ללמוד משיגיע זמנה כמ\"ש הב\"י בסי' רל\"ה, א\"כ הא דהוצרך אביי להזהיר בליל י\"ד, להאומרים דהבדיקה היא קודם ק\"ש, היינו לאסור בסוף יום י\"ג, כמ\"ש המ\"מ והכ\"מ. ואנן קיימא לן בסי' רל\"ה כהרמב\"ם וסמ\"ג, א\"כ בדין זה נמי קיימא לן כוותייהו, והטעם הוא שמא ימנע כו' בתחלת זמנה כמ\"ש הרמב\"ם וסמ\"ג, ועל דרך שפירש האלי' זוטא והפרי חדש, ומטעם שכתב הט\"ז, וא\"כ אף אם התחיל בהיתר מפסיק כמ\"ש הפרי חדש.]", + "ואומר לחבירו כו'. באלי' זוטא העתיק מותר ללמוד, משמע אבל לדבר הרשות לא מהני, וכן הוא במ\"א סי' ער\"ה לחד שינויא, וע\"ש בט\"ז. וצריך לחלק בין זה להא דאמרינן בפ\"ב דסוכה דלא מהני מוסר שינתו לאחרים משום דערבך ערבא צריך:" + ], + [ + "ויש מי שאומר כו'. כך כתב הט\"ז. ואף המג\"א כתב כן, אלא דיש לומר דהמג\"א מיירי מעיקר הדין דשורפין בתחלת שש, ושייך לברך וצונו שיש כאן מצוה מדבריהם, אבל למנהגנו ששורפין בסוף חמש כמו ש[י]תבאר בסי' תל\"ד, איך יברך על ביעור כיון שאינו מצווה עדיין לבער, והרי זה כמברך באמצע השנה. וכן כתב הרא\"ש בהדיא, אלא דסבירא ליה דמשהגיע שבע עובר עליו בבל יראה ובל ימצא מן התורה ומשהגיע שש עובר בבל יראה מדרבנן, וא\"כ מן הדין צריך לבערו בסוף ה' כדי שלא יעבור כשתגיע שעה ו', ואפילו הכי כתב דאין לברך על זה, וכל שכן לדידן דאינו עובר בבל יראה עד הלילה, ומשתגיע ז' הוא מצווה להתעסק בביעור מן התורה, ומדברי סופרים משתגיע ששית, אבל קודם לכן אינו מצווה כלל ואיך יברך. שהרי המפרש בים תוך ל' יום שהוא חייב לבדוק, ואף על פי כן אינו מברך, לפי שאינו זמן ביעור לרוב העולם כמו שיתבאר בסי' תל\"ו, וכל שכן המבער קודם שש, שאף לו בעצמו אינו זמן ביעור אלא מנהג בעלמא. ודוחק לחלק בין שעה מועטת לשעות הרבה, דאם כן נתת דבריך לשיעורין. ועוד כל שיעורי חכמים כך הוא ברגע שקודם זמן הברכה אם מברך הוה ליה ברכה לבטלה כיון שעדיין לא הגיע זמן המצוה איך יברך וצונו. והפרי חדש לשיטתו אזיל דבסי' תל\"ו סבירא ליה דכולי שתא זמניה הוא ומברך אבל לרמ\"א שם צ\"ע. ואף הט\"ז לא כ\"כ אלא לפי מה שכתב הרא\"ש דמשהגיע ז' איכא בל יראה דאורייתא*, ואם כן קודם ו' צריך לבער שלא יעבור בבל יראה דרבנן, אבל למ\"ש הרמב\"ם וראב\"ד ומגיד משנה וכ\"מ ומ\"א וחק יעקב דאינו עובר בבל יראה עד הלילה, צ\"ע האיך יברך. ובפרט למ\"ש הרמב\"ם וכל בו דאם רצה לבער בלילה הרשות בידו וא\"צ להמתין למחר עד סמוך לזמן איסורו, א\"כ שמע מינה דלא סבירא ליה כהרא\"ש.
[* ודוק היטב בלשונו בסימן ט' ובסימן י' ותשכח דהכי הוא ועיין בכסף משנה ספ\"[א].]
וכל זה למנהגנו שמבערין בסוף ה', אבל אם מבער משש ואילך פשיטא דמברך כדעת הט\"ז ומ\"א. ומ\"ש החק יעקב קצת ראיה שלא לברך מהא דאינו חוזר ומברך על הביעור למאן דאמר דשיחה מפסקת באמצע הבדיקה ע\"ש, הנה עיין מ\"ש הט\"ז סק\"ב האיך יברך ברכה אחת ב' פעמים במצוה אחת כו' ובסק\"ג כתב כל שלא גמר עדיין אותו חלק נקרא התחלה אצלו כו' ע\"ש היטב ויתברר לך ביטול דברי החק יעקב ופשוט הוא למבין ודו\"ק. ועיין בחק יעקב סי' תל\"ה סק\"ה כנראה שחזר בו ממה שכתב כאן והסכים שם לדעת הט\"ז והמ\"א שבכאן. ואף שבשיורי כנסת הגדולה לא סבירא ליה הכי, מכל מקום אנן נמשכים אחרי פסקי הט\"ז ומ\"א, ובפרט שטעמם ונימוקם עמם. ובר מן כל דין כיון דאנן קיימא לן בסי' תמ\"ו המוצא חמץ בפסח ומבערו מברך על ביעורו אף על פי שבירך על הבדיקה, א\"כ כל שכן כשלא בירך על הבדיקה שמברך על הביעור כשמבער משש ואילך. ובפנים סתמתי הדברים ולא חילקתי בביאור בין קודם שש לאחר שש, מאחר שחילוק זה אינו מבואר בהדיא באחרונים אף על פי שהוא מוכרח לדעת רמ\"א סי' תל\"ו וכל שאר האחרונים הנמשכים אחריו כמ\"ש. ועיין במה שכתבתי בסי' תמ\"ו בפנים:", + "וכיון שבעה\"ב בעצמו אם היה בודק כו'. כן מתבאר ממ\"ש העולת שבת סימן תקפ\"ה סעיף ב' וכ\"כ האלי' זוטא שם*. וכן משמע לכאורה ברא\"ש וטור שהביאו ראיה מתוספתא דעשרה שעושין מצוה אחד מברך לכולן, והתם אם רצו כל אחד מברך לעצמו כמבואר בש\"ע סי' ח', ולמה הצריכו הרא\"ש וטוש\"ע להעמידם אצלו יעשו כמו שירצו, אלא על כרחך צריך לומר כמ\"ש העולת שבת ואלי' זוטא וחק יעקב דאין לברך ב' פעמים וגם לפטור בלא כלום אינו נכון כמ\"ש החק יעקב** ולכן צריכין לצאת בברכת בעל הבית, וע\"ז הביא הרא\"ש ראיה דיוצאים בברכתו ולא תימא מאי מהני ברכת בעה\"ב לבני ביתו.
[*] שאם התחיל אחד לתקוע ולא יכול להשלים ישלים אחר אף על פי שלא שמע הברכה אם כבר יצא ידי חובתו בעצמו.
** ולא דמי לשופר שהתוקע כבר שמע התקיעות עם הברכה, ובברכה ההיא הוא יוצא ידי חובתו גם על תקיעות אלו שהוא חייב לתוקעם מחמת ערבות, שבאמצע המצוה לא שייך הפסק, מה שאין כן בני ביתו שלא בירכו כלל על שום בדיקה ודו\"ק.]
ועי' ביו\"ד סי' רס\"ה ס\"[ג] בהג\"ה דכשחוזר על ציצין המעכבין חוזר ומברך, אלמא דמברכין על מצוה אחת ב' פעמים ויש לישב ודו\"ק. ובלאו הכי לא קשי מידי, דחיוב מילה זו היא על כל ישראל ולא מדין ערבות בלבד, שהרי אפילו קטן שאין לו אב חייבין ב\"ד למולו מדכתיב המול לכם כדאיתא בפ\"ק דקדושין, מה שאין כן בבדיקה ושופר שזה המוציאו ידי חובתו אין עליו חיוב אלא מחמת ערבות בלבד, וכיון שהמחויב עצמו יצא ידי חובת הברכה גם המוציאו ידי חובתו לא יברך:
אבל בסי' רס\"ג נתבאר שיש חולקין על זה עיין במה שכתבתי שם בס\"ד:" + ], + [ + "ג' מחיצות כו' והוא הנקרא אכסדרה כו'. עיין המחלוקת שבין המג\"א להחק יעקב, ובזה נחלקו ג\"כ רש\"י ותוס' סוף פרק ט' דעירובין. וכיון דהתם קיימא לן כפירוש התוס', שכן דעת הרי\"ף והרמב\"ם והרא\"ש ור\"ח, כמ\"ש הב\"י בסוף סי' שס\"א, וכן פסק רמ\"א שם*, א\"כ ה\"נ קיי\"ל כהחק יעקב. וכן משמע בהדיא ממ\"ש רמ\"א בדרכי משה בשם המרדכי. וכ\"כ הב\"ח ועולת שבת דבית הכנסת ובית המדרש נבדקין לאורן ע\"ש, וכ\"ש חדר הפרוץ ברוח רביעית לגמרי:
[* אלא דפסק כרבינו תם דסבירא ליה דבשתי מחיצות נמי מיקרי אכסדרה אבל סתם אכסדרה היינו שיש לה שלש מחיצות.]", + "בא' מנרות הללו כו'. המ\"א כתב דשל שמן דינו כאבוקה, אבל שאר כל האחרונים חולקין על זה. עיין בב\"ח ובעולת שבת ובאלי' זוטא ובפרי חדש ובחק יעקב, ומסתבר טעמייהו, שהרי לא נזכר איסור זה בגמרא, ואדרבא כל סתם נר שבמשנה וגמרא הוא של שמן, ובלאו הכי בדברי סופרים הלך אחר המיקל, וכל שכן שהמקילים הם רבים, ובפרט שהט\"ז מיקל אפילו באבוקה שא\"צ לחזור ולבדוק ע\"ש:", + "חייב הוא כו' מן התורה כו' לא עבר עליו למפרע כו'. אף דהפרי חדש כתב דהרא\"ש והטור סבירא להו דהמוצא חמץ בפסח אחר בדיקתו עובר עליו למפרע אם לא ביטלו, ולפי זה אין בדיקה מועלת כלום מן התורה בלא ביטול, ע\"ש בסי' תל\"א, וכך כתב העולת שבת סי' תל\"ד דלהטור הביטול שלאחר הבדיקה היא מדאורייתא, מכל מקום לענין פסק הלכה הסכים שם העולת שבת כדעת רש\"י ור\"ן החולקים על הטור (ולזה הסכים ג\"כ הפרי חדש). והט\"ז בסי' תל\"ד סק\"ג הסכים גם דעת הטור לרש\"י שאינו עובר עליו אלא משעת מציאה ואילך, דקודם שמצאו אנוס הוא דשגיאות מי יבין, עיין שם שהוכיח כן מדברי הרא\"ש. וזהו ג\"כ כוונת המ\"א שם סק\"ה בשם הרא\"ש, דלא כפרי חדש בשם הרא\"ש.
מיהו מאי דמשמע שם מהמ\"א לדעת הרמב\"ם והרא\"ש דאף בבית שאינו בדוק אינו עובר למפרע על חמץ שמצא בתוכו, ואין צריך לומר אם עדיין לא מצאו שאינו עובר עליו אף אם ישנו שם, כיון שאינו ידוע לו היכן הוא לא קרינן ביה לא ימצא, וכמ\"ש התוספות ריש פרק כל שעה, לא קיימא לן הכי, אלא כמ\"ש הר\"ן והפרי חדש, וכ\"כ העולת שבת ואלי' זוטא בסוף סימן תל\"ז, דלאחר זמן איסורו אין הנשים וקטנים נאמנים לומר אנו בדקנוהו דכיון שאינו יכול לבטל הוי ליה מדאורייתא. וכן הוא בגמרא בהדיא ע\"ש. וכן משמע בהדיא בטוש\"ע ואחרונים סי' תל\"ט גבי צבור חמץ ולפניו ב' בתים דאם לא ביטל ה\"ל ספיקא דאורייתא אף שאינו ידוע לו מקומו. ויותר מזה מבואר שם גבי ספק על ספק לא על, וכן הניח בזוית זו ולא ידע מנין הככרות שהניח ומצא בזוית אחרת, דאם לא ביטל הוי ליה ספיקא דאורייתא וצריך לחזור ולבדוק. ומכל שכן שצריך לבדוק החדרים שנשתמש בהם חמץ בקביעות כל השנה, שקרוב לודאי שיש בהם חמץ כמ\"ש הט\"ז סי' תל\"ה והב\"ח ומ\"א סי' תל\"ג סק\"י, וכ\"מ בהדיא במ\"א וט\"ז וחק יעקב סי' תל\"ה דס\"ל דאף בי\"ט צריך לבדוק, והכי קיימא לן שם, ואף בלא ביטול מיירי כמבואר שם, ואם אינו עובר מן התורה על חמץ שאינו ידועה לו א\"כ ממה נפשך לא יבדוק בי\"ט אם לא ימצא כלום בבדיקתו א\"צ לבדוק ואם ימצא יעבור עליו מן התורה. ואף לפי מ\"ש הכ\"מ ספ\"ג דאינו עובר משום דאנוס הוא בתקנת חכמים, מכל מקום לכתחלה אין להביאו לידי אונס, ויותר טוב שלא יבדוק ולא יעבור עליו כלום מן התורה משיבדוק וימצאנו ויעבור עליו מן התורה אלא שיהא אנוס בתקנת חכמים. ועוד דגם בחול המועד לא ה\"ל להצריכו לבדוק, דמיד שימצאנו אם ישהה מעט קודם שיבערנו עובר עליו מן התורה, לדעת הרמב\"ם ורוב המפרשים כמ\"ש הפרי חדש סימן תל\"א וכמו שיתבאר בסימן תמ\"ו*, ויותר קרוב לבוא לידי שהייה מעט אם ימצאנו משיבוא לאכלו כשלא יבדוק אחריו כלל. אלא ודאי דאף שלא מצאו עובר עליו אם ישנו ברשותו. ומ\"ש הרמב\"ם בפ\"ג שהיה דעתו עליו כו', היינו לאפוקי אם ביטלו שהסיח דעתו ממנו כמ\"ש הרמב\"ם בפרק ב'**, וכך הבין הפרי חדש בדעת הרמב\"ם, וכך הבינו כל נושאי כליו, מדלא פירשו מאין יצא לו דין מחודש כזה:
[*] וכדמשמע בהדיא בגמרא דלמא משכחת לה לבתר איסורא כו' ע\"ש, משמע דמיד קודם שיבערנה עובר עליה אם שוהה מעט אף על פי שדעתו לבערו אחר כך. ואין לומר דחיישינן שמא יחוס עליה לבערה כדפירש רש\"י, דהא לשיטת התוס' לא הוזכר בגמרא דחיישינן שיחוס עליה.
** וכן משמע מסיום לשונו שהרי לא ביער ולא ביטל.]", + "ואפילו אם ראה כו' אין מטריחין כו'. זה נלמד מחור עמוק שבכותל, דהשאר די בביטול אף בודאי חמץ*.
ואין לומר דשאני חור שבכותל שיש לחוש שמא יגררו חולדה ועכברים בפסח את החמץ ויניחוהו במקום מגולה, כמו שחוששין במפולת פחות משלשה טפחים**, דאם כן בבור נמי ניחוש לחולדה וברדלס המצויים בבורות (כדאיתא בגמרא גבי שפחתו של מ[צ]יק כו') ובשפתי בורות (כדאיתא בעובדא דחולדה ובור) שמא יגררוהו משם ויניחוהו במקום מגולה, דאפילו מעיר לעיר דרכם לגרר כדאיתא במשנה וכל שכן מהבור לשפתו. ועוד חמצו של נכרי המופקד אצל ישראל לא תועיל לו מחיצה שמא יגררו ממנו העכברים ויניחו חוץ למחיצה. אלא ודאי דלגרירה לא חיישינן, כמו דלא חיישינן שמא כבר גיררו להצריך לבדוק במקומות שאין צריך בדיקה מטעם המבואר במשנה דאין לדבר סוף, הכי נמי לא חיישינן שמא יגררו בפסח משום דאין לדבר סוף, שהרי אי אפשר לבער כל חמץ שבעולם, ובתי הנכרים הם מלאים חמץ בפסח ושמא יגררו מהם. וכיון שכן אף במקום שאפשר לתקן לא מתקנינן, כמו שאין חוששין שמא גררה מזוית לזוית דיש לדבר סוף, משום דאם כן מחצר לחצר כו' ואין לדבר סוף, והלכך לא מחזקינן ריעותא ממקום למקום אחר, וכיון שבמקום זה עצמו שהחמץ מונח בו בזמן הביעור אי אפשר לבוא בו לידי תקלה הלכך די לו בביטול. אבל גבי מפולת שאין בה ג' טפחים, שבאותו מקום עצמו יוכל לבוא לידי תקלה, שהמפולת אינה אלא ככיסוי על החמץ מלמעלה ואם יחטט בה הכלב יסיר הכיסוי ויתגלה החמץ במקומו:
[*] ואין לחלק דהכא יש לחוש שמא על ידי מקרה שיצטרך לחפש אחר איזו אבידה שתפול לשם יסיר את הרצפה ויראה את החמץ, דהא הא דחור עמוק די בביטול נלמד משום דדמי לחמץ בבור שיתבאר בסוף סימן תל\"ח, כמו שכתב החק יעקב, ושם יש לחוש גם כן שמא על ידי מקרה ירד לבור לחפש אחר איזה דבר כדאמרינן בגמרא.
** לסמ\"ק וסיעתו דסבירא להו אפילו אם יש עליו גובה ג' טפחים אינו כמבוער מן התורה אלא כטמון ומכוסה, ומן התורה צריך לבטל אלא שהביטול מהני אפילו מדרבנן ביש עליו ג' טפחים, שאין הכלב יכול לחפש אחריו וישאר מכוסה ולא יבוא לאכלו, אם כן הא דחיישינן כשאין עליו גובה ג' טפחים על כרחך היינו משום שהכלב יגלנו כשיחפש אחריו. דאלו לרש\"י ור\"ן דס\"ל דמדאורייתא הוא כמבוער ביש עליו ג' טפחים ומדרבנן צריך ביטול משום שמא יתפקח הגל, י\"ל הטעם דלא מהני ביטול באין עליו גובה ג' טפחים נמי מהאי טעמא שמא יתפקח הגל, אבל חולדה ועכברים אם יגררוהו יאכלוהו, וכן הכלב כשיחפש אחריו יאכלנו, ולכן היה מועיל ביטול אם לא דחיישינן שמא יתפקח הגל (אבל בלא ביטול, שמן התורה אינו כמבוער, ודאי הוי טעמא משום שהכלב יכול לחפש אחריו כדאיתא בהדיא במשנה). והא דלא חששו ג\"כ ביש עליו ג' טפחים, היינו משום שהוא כמבוער מן התורה, ועל ביעור זה שאינו שכיח לא גזרו עליו חכמים שלא יועיל ביטול שלא יהא כמבוער מחמת חששא רחוקה שמא יתפקח הגל ושמא ישכח ויאכלנו, אבל כשאינו מבוער על ידי מפולת אלא ע\"י ביטול והפקר, כל שהוא יכול לבא לידי אכילה אפילו על ידי חששות הרבה (וגם לסמ\"ק על כרחך צריך לומר כן ודו\"ק) חששו חכמים שלא לבטל גזירתם שגזרו שאין ביטול והפקר מועיל כלום, כדי שלא יניח כל אדם חמצו בביתו כל ימי הפסח וקרוב הדבר שיבא לידי מכשול. משא\"כ בחמץ בחורים עמוקים שאין ידו מגעת לשם כלל, או בבור שאין דרך להשתמש שם כל השנה שהרי אין בו סולם כלל כדמשמע בגמרא, ובודאי גם בפסח לא ירד לתוכו.]", + "וכן בית שהתרנגולים כו' בד\"א כו' אבל אם לא נזהר כו'. כן דעת הב\"ח ומ\"א. ואף מהרי\"ו ס\"ל דזה נקרא חמץ ודאי כמו שהעתיקו האחרונים בשמו.
אלא שהמ\"א בסק\"ט העתיק בשמו אי ליכא שם תרנגולים כו', והוא תמוה לכאורה, דהא אין ספק מוציא מידי ודאי כמ\"ש הב\"ח, וגם המ\"א עצמו הסכים בזה לדבריו בסק\"י*. והנה במ\"א ובאלי' זוטא סיימו בלשון מהרי\"ו והוי כמו חמץ בבור (דלא כבאר היטב שהגיה חמץ ברור). וכוונתו דחמץ שתחת הספסלים אין דרך בני אדם להשגיח ולעיין שם, ובודאי לא יראה בפסח החמץ המונח שם ולא יבא לאכלו, אלא שיש לחוש שמא דרך מקרה ישוח ויבקש שם ויראה את החמץ, וה\"ז דומה לחמץ בבור דלא אתי למיכליה אלא אם כן ניחוש שמא דרך מקרה ירד לבור בפסח ויראה החמץ ויאכלנו כדאיתא בגמרא, וס\"ל למהרי\"ו כדעת הטור סימן תל\"ח, דככר בבור צריך להוציאו אפילו קודם זמן איסורו ולא מהני מה שיבטלנו אח\"כ, כמ\"ש הב\"י מתחלה שהוא מדוקדק בלשון הטור, והסכים לזה הדרכי משה שם. וכיון שזהו בעיא דלא איפשטא**, לכן אם יש עוד ספק כגון שיש לתלות באכילת התרנגולים אפשר להקל ולומר דהוי ספק ספיקא, ולכן כתב מהרי\"ו אי ליכא תרנגולים דאז אי אפשר למצוא שום צד היתר לדעתו שפוסק כהטור. אבל לדידן דקי\"ל בסי' תל\"ח כהרמב\"ם דככר בבור אין צריך להוציאו, והטעם כתב המ\"א בשם המגיד משנה דהוי כחמץ שנפלה עליו מפולת דדי לו בביטול***, ובמפולת בעינן גובה ג' טפחים כדי שלא יהיה הכלב יכול לחפש אחריו, א\"כ תחת הספסלים שהכלב יכול להוציאו משם לא דמי כלל למפולת ולחמץ בבור, וצריך להוציאו משם, וספק אכילת התרנגולים אינה מוציאה מידי ודאי חמץ. ותו מדהסכימו האחרונים למהרי\"ו לכל הפחות היכא דליכא תרנגולים דצריך בדיקה תחת הספסלים, מכלל דלא דמי כלל לחמץ בבור דקיימא לן בסימן תל\"ח דדי בביטול, אם כן אף בדאיכא תרנגולים צריך בדיקה דאין ספק מוציא מידי ודאי, וכמ\"ש בפנים בסוף הסימן:
[*] ובאלי' זוטא העתיק לשון מהרי\"ו ולא העתיק אי ליכא כו'.
** אלא דהטור ומהרי\"ו סבירא להו דתיקו דאיסורא לחומרא אפילו באיסור דרבנן.
*** והיינו כשיטת הסמ\"ק דביטול דמפולת הוא דאורייתא ומן התורה עובר בבל יטמין אם לא ביטל, דאילו לשיטת רש\"י ור\"ן דמפולת הרי הוא כמבוער לגמרי מן התורה אפילו בלא ביטל, ואפילו לכתחלה יכול להפיל עליו מפולת כמ\"ש הפר\"ח וכמ\"ש בפנים, אם כן פשיטא דלא הוי כמו חמץ בבור שעובר בבל יטמין מדאורייתא אם לא ביטלו, וכ\"כ הפר\"ח בסוף סי' תל\"ח.]", + "אבל כל חמץ שנפל לתוכו זמן רב כו' יש בו ב' ספיקות כו'. אף דהמ\"א בסק\"י כתב ספיקי טובא, אין כוונתו דוקא ג' או ד' ספיקות, וכדעת הש\"ך ביו\"ד סימן ק\"י (בכללי הס\"ס) דג' ספיקות מוציאין מחזקת איסור, דהא המ\"א עצמו כתב בסימן תל\"ט סק\"ג דשמא גררוהו מבית זה ושמא אכלוהו אינן נחשבין לב' ספיקות אלא לספק אחד*, וא\"כ החור שהכניס עכבר לתוכו חמץ קודם שלשים יום אין בו אלא ב' ספיקות להקל, דהיינו שמא אכלוהו או גררוהו וניטל מבית זה ואין כאן חמץ כלל, ואם תמצא לומר שהוא עדיין שם שמא נמאס ונפסל מאכילת כלב וכמ\"ש בפנים, דזה הוי ספק ספיקא גמור**, ואפ\"ה שרי כאן.
[*] והוי ב' ספיקות משם אחד עיין בכללי הספק ספיקא להש\"ך ופר\"ח. ועיין בח\"י.
** דשמא נתכבד לא שייך בחורים וסדקים. ותו דהיינו גררוהו עיין מ\"א סי' תל\"ט.]
ובס\"ק י\"ו כתב המגן אברהם וספיקי טובא איכא, ואפילו הכי צריך בדיקה אם לא משום סכנה. ועכצ\"ל כמ\"ש בפנים דעיקר הבדיקה נתקנה על הספק, כמ\"ש האחרונים בסימן תל\"ט בשם המ\"מ. ומה שהקילו שם בספק ספיקא היינו לענין לחזור ולבדוק מה שבדק כבר, אבל תחלת הבדיקה כיון שנתקנה על הספק, והיינו ספק שאין לחוש לו מן התורה אלא שחכמים חששו לו אין חילוק בין ספק אחד לכמה ספיקות***, כדמוכח מחדר המשכנות ובי תמרי ובי ציבי וכמ\"ש בפנים, ועיין מ\"ש בסימן תל\"ט.
[*** וכעין זה כתבו התוספות לענין ספק טומאה ברה\"י.]
ומה שהקילו בספק אכילה היינו משום שהוא ספק הרגיל וקרוב לודאי, וכמ\"ש התוספות ד\"ה ואם תמצא לומר, וכמ\"ש בפנים****. אבל חטיטת הכלב בגל אינו ספק הרגיל ואינו קרוב לודאי שיאכלנו על ידי חטיטה, אלא חיישינן שמא כשיריח ריחו יחפש אחריו ויתחיל לחטט אחריו עד שיגלנו מלמעלה ולא יגמור לחטט עד שיאכלנו. ועוד דלא תלינן בספק אכילה בסימן תל\"ט אלא בככר קטן שי\"ל אכלו כולו, ועכברים ותרנגולים שכיחי הרבה, מה שאין כן חטיטת הכלב אינו ספק הרגיל כי שמא ישייר זה מאכילתו ולא יבא אחר לאכול כולו. ולא אמרינן ודאי גררוהו אלא לחורן כדפרש\"י, וכן עורבים לקן שלהם, אבל הכלב כשאינו חפץ לאכול ורוצה להצניע אין לו מקום צנוע מן הגל הזה*****. ובזה נתיישבו כל דברי המ\"א על נכון:
[***] ולכן בצירוף עוד ספק אחד מהני אפילו להוציא מחזקת איסור, וכמו שכתבתי בפנים, ואין צריך ג' ספיקות אפילו לדעת הש\"ך. ואפילו הט\"ז ופר\"ח דס\"ל אפילו כמה ספיקות אין מוציאין מחזקת איסור, מ\"מ מודו הכא בספק הרגיל וקרוב לודאי. ותדע דהא כתב המ\"מ דגבי בדיקה חששו להרבה ספיקות, ואפ\"ה ספק הרגיל שאני.
***** ועוד דלא אמרינן גררוה אלא כשאינו מחוסר אלא גרירה, אבל הכא מחוסר חטיטה וגרירה.]", + "רפת של בקר כו' לבדוק ולחפש כו' בליל י\"ד כו'. הנה ליישב לשון הסמ\"ק שהעתיק הש\"ע כאן, עם לשון הגהות מיימוניות שהעתיק בסוף סימן תמ\"ה, יש ג' שיטות. דעת רמ\"א כפי מה שפירש המ\"א דבריו וכן דעת הלבוש וחק יעקב, דסמ\"ק מיירי בשעת הביעור אבל קודם לכן מותר להשליך כמ\"ש הגהות מיימוניות, ובלבד שילך ויראנו כשתגיע שעת הביעור. ודעת הב\"ח וט\"ז ופר\"ח, דסמ\"ק מיירי ג\"כ קודם זמן הביעור והיינו בליל י\"ד זמן הבדיקה ומיירי בחצר שלו והגהות מיימוניות מיירי בחצר של הפקר. ודעת המ\"א לחלק בין עורבים דבהא מיירי הגהות מיימוניות ובין שאר עופות המצויים בחצר דמיירי בסמ\"ק, ואידי ואידי מיירי קודם זמן הביעור כדעת הב\"ח.
ונמצינו למדים לפי שיטת הב\"ח ומ\"א וט\"ז ופרי חדש דעופות המצויים בחצר שלו וכן רפת בקר ולולין צריך לבדוק בליל י\"ד אם יש בהם ודאי חמץ, ואין לו להניחו שם עד שעת הביעור, עיין בט\"ז סי' תמ\"ה מבואר כן בהדיא. והטעם דחיישינן שמא ישכח בעת ההיא, שהרי מטעם זה תיקנו בדיקת כל החדרים בליל י\"ד בשעה שבני אדם מצויים בבתיהם, ומאי שנא רפת ולולין משאר כל החדרים, וכי מפני שיש בהם ודאי חמץ יפה כחם, ואפילו אם יודע היכן מקומו הרי דעתו שהבהמות יאכלוהו, ואסור לו להאכילם אא\"כ עומד עליהם לראות שלא יצניעו ולבער מה ששיירו כמ\"ש בטוש\"ע סימן תמ\"ג. ודוחק לחלק בין מאכילם לאוכלים מעצמם. ואף ששם מיירי בשעה ה', מכל מקום בזה אין סברא כלל לחלק בין שעה ה' לקודם. ועוד שהטוש\"ע הוציא זה מהרא\"ש ריש פרק כל שעה, וברא\"ש מבואר בהדיא דמלאחר הבדיקה ואילך דינא הכי, עיי\"ש במה שהוציא דין זה ממתניתין דקתני ומה שמשייר כו', ובהמה דומיא דחיה*.
[* וע\"ש בגמרא דבבהמה איכא ריעותא דמשיירא ובחיה איכא ריעותא דמצנעא, ועל זה תמהו התוספות והרא\"ש האיך שרי להאכיל לחיה המצנעת, ותירץ הרא\"ש דצריך לעמוד ולראות שלא תצניע, ובהמה מסתמא דומיא דחיה, וצריך גם כן לראות ולבער המשוייר דחיישינן שמא ישכח אח\"כ, דבשביל חשש זה הוה ס\"ד בגמ' דאסור להאכילה אף אם עומד עליה, לפי פי' הרא\"ש שם ע\"ש היטב.]
ואף אם נפרש לשון הגהות מיימוניות שבסי' תמ\"ה כפי' הלבוש דמיירי בחצר שלו, וכמ\"ש המ\"א בסי' תמ\"ה שכ\"מ בהגהות מיימוניות, וגם לא נחלוק בין עורבים לשאר עופות כמו שחילק המ\"א, אעפ\"כ אין לנו לפסוק כהגהות מיימוניות, לפי שהגהות מיימוניות ס\"ל כהתוס', שדרכו להמשך אחר התוס' בכל מקום כמ\"ש הב\"י בהקדמתו, והתוס' ר\"פ כל שעה חולקין עם הרא\"ש, ולפי דבריהם שרי להאכיל לחיה אע\"פ שאינו עומד עליה, וכל שכן לבהמה, ואנן קי\"ל כהרא\"ש, שכ\"פ הטוש\"ע סי' תמ\"ג:", + "נטילת העורבים כו' וגרירת העכברים כו'. אף שמדברי הב\"ח וט\"ז ופרי חדש לא משמע הכי, מכל מקום יש לסמוך בזה על המגן אברהם, כיון שבלאו הכי דעת רמ\"א ולבוש ועולת שבת ואלי' זוטא וחק יעקב להקל כשדעתו לילך ולראות*. ועוד שכך מבואר בהדיא בגמ' בשינויא בתרא. ואף דשינויא קמא חולק על זה, וכוותיה פסק הרמב\"ם פ\"ט מה' טומאת מת, היינו משום דבדאורייתא אזלינן לחומרא כשינוייא קמא, אבל כאן אינו אלא חשש דרבנן שמא ישכח לילך ולראותו בשעת הביעור, ובדברי סופרים הלך אחר המיקל כשינוייא בתרא דודאי גררוהו. ואף שבמ\"א לא הוזכר שילך ויראנו, יש לומר דהמ\"א מיירי כשביטלו או שרוצה עדיין לבטלו. ואיך שיהיה כוונת המ\"א, מכל מקום לענין דינא הדבר ברור כמ\"ש בפנים:
[* ולכן כתבתי בפנים ילך ויראנו, כדי לסמוך ע\"ד פוסקים הללו. ואפשר שגם המ\"א מודה לזה שלכתחילה אין לסמוך על החזקה כשאפשר לברר, כמו שיתבאר בסימן תל\"ז.]", + "ואפי' לכתחילה יכול להפיל עליו מפולת כו'. כ\"כ הפרי חדש סוס\"י תל\"ח, וכ\"מ בהדיא בגמרא בההיא דעושה את ביתו אוצר דקודם ל' יום מותר לכתחלה, ע\"ש ברש\"י ור\"ן, ומדאורייתא אין חילוק בין קודם ל' לתוך ל' כמבואר בב\"ח ומ\"א סי' תל\"ו ופשוט הוא. אלא שמדברי הט\"ז בסוף סימן זה לא משמע הכי. וצ\"ל לדבריו דאוצר אינו נקרא מטמין בידים כיון שאין כוונתו אלא לאצור הפירות ולא להטמין החמץ תחתיו, ואין הכי נמי אם יש חשש חימוץ באוצר עצמו כגון שאצר חיטים מחומצות אפילו קודם ל' אסור משום בל יטמין לדעת הט\"ז, כיון שכוונתו להטמין החמץ. וכ\"כ הט\"ז סי' תל\"ו סק\"ד בהדיא ע\"ש. וא\"כ לדידן דלא קיי\"ל כהט\"ז שם אלא כרמ\"א שאחריו נמשכו כל האחרונים, הכא נמי העיקר כהפרי חדש, דהא בהא תליא כמבואר ברש\"י ור\"ן:", + "חייב לשכור פועלים שיפקחו כו'. כן כתבו התוס' (הובא בב\"י) לענין אין בו ג' טפחים אף על פי שביטל, והוא הדין והוא הטעם ליש בו ולא ביטל, וכל שכן הוא לדעת הסמ\"ק וסיעתו שהרי יש כאן מצות ביעור דאורייתא.
והנה הטוש\"ע השמיטו חיוב זה גבי יש בו ולא ביטל, משום דאזדו לטעמייהו, שבסי' תל\"ח פסקו הטור וב\"י בעיא דככר בפי נחש לקולא אם ביטל*, וא\"כ י\"ל לדעת הטור דאפי' לא ביטל עדיין אם מצא קודם זמן איסורו יבטלנו ודיו, ולא דמי לחמץ בבור שנתבאר לעיל בשם הטור, משום דבממונו לא אטרחוהו רבנן כדאיתא בגמרא שם, וכמ\"ש התוספות שם שיש לתלות שהנחש יאכלנו. והכי נמי יש לתלות שהכלב יאכלנו אם אין בו ג' טפחים, והיינו לסמ\"ק וסיעתו דעיקר החשש הוא שמא יתגלה הגל ע\"י הכלב, ודמי ממש לככר בפי נחש. ולשיטת רש\"י ור\"ן יש לתלות שמא לא יתפקח הגל, הלכך לא אטרחוהו בממונו כמו גבי נחש, ומכל שכן ביש בו ג' טפחים דודאי יש לתלות לכ\"ע שלא יתפקח. ומשום הכי השמיטו הטוש\"ע חיוב זה. והתוס' ס\"ל דתיקו דאיסורא לחומרא.
[* ועיין שם ברש\"י ורמב\"ם דלא גרסי ואם תמצא לומר ודו\"ק.]
אי נמי יש לומר דלרש\"י ור\"ן הדבר קרוב שיתפקח הגל ואטרחוהו בממונו כמו בחמץ מגולה כמ\"ש התוס' שם, משא\"כ לסמ\"ק וסיעתו הדבר קרוב שיאכלנו הכלב, כמ\"ש התוספות דזהו ספק הרגיל, ואפי' מידי וודאי הוה ס\"ד בגמרא דמוציא, ולכך לא אטרחוהו בממונו כמו גבי נחש. והתוס' ס\"ל כשיטת רש\"י שהרי לא חלקו עליו, וטוש\"ע ס\"ל כסמ\"ק וסייעתו כמו שיתבאר בסי' תל\"ו.
ולענין דינא פשיטא דיש להקל כמשמעות הטוש\"ע, דבדברי סופרים הלך אחר המיקל, והיינו בביטל, אבל אם לא ביטל דיש כאן איסור דאורייתא לסמ\"ק וסיעתו פשיטא דחייב לשכור, דרבנן דוקא הוא דלא אטרחוהו בממונו אבל מדאורייתא אין לחלק בין גופו לממונו. ולפ\"ז אף לפי דעת החק יעקב בס\"ק י\"ט יש נפקא מינה בין חלוקי הדעות ודו\"ק:", + "יש להחמיר בשל תורה כו'. החק יעקב הסכים כן מטעם אחר ע\"ש. וכן דעת המ\"א, שכאן כתב שדעת המ\"מ כסמ\"ק, וכוונתו ע\"ד שכתב הפר\"ח בססי' תל\"ח לפרש דברי המ\"מ, ומוכרח הוא ע\"ש, והזכרתי למעלה. ושם בסוף סי' תל\"ח העתיק המ\"א לשון המ\"מ, מכלל דהכי ס\"ל. עי' במ\"ש בסי' תל\"ו שכן הוא גם דעת הטוש\"ע:", + "אינו צריך לבטלו כלל וכו'. עיין מ\"א. ובודאי אין כוונתו דאינו צריך לפקח הגל, דהא פשיטא מאי אית ליה למעבד כיון שאין בידו לפקחו, אלא ודאי כוונתו דאפילו לכתחלה אינו צריך לבטלו, וכן משמע להדיא בחק יעקב שלא העתיק דין זה בסקי\"ט, ששם פסק דחייב לפקח בגל, והוה ליה למימיר דבגל גדול אינו צריך לפקח, אלא העתיקו בסוף סק\"כ, אחר שהשלים כל דיני המפולת, מכלל דמילתא באפיה נפשה היא וקאי על כל דיני מפולת דלא שייכי בגל גדול, ונקט לא ביטלו משום שחיוב זה מוזכר בגמרא בהדיא, ואפילו הכי לא שייך חיוב זה בגל גדול. ואין לומר שכוונת החק יעקב דבגל גדול מותר לאחר הפסח, דאם כן למה כתב דין זה בשם המ\"א, הא במ\"א אין הזכרה מזה, ע\"ש שלאחר דין זה העתיק המ\"א מחלוקת הפוסקים בלאחר הפסח. ובר מן כל דין הדבר פשוט, כיון שאינו נקרא שלך א\"כ אין בידו לבטלו, ולמה יבטלנו בחנם, והרי גם הביטול אינו מועיל אלא משום דכיון שביטלו אינו נקרא שלך, כמ\"ש התוס' ורא\"ש ור\"ן וכן הוא הסכמת האחרונים עיין בפרי חדש ריש סי' תל\"א:", + "שמא כשיוציאנו כו'. ישייר מעט מאכילתו כו'. עי' בט\"ז סוף הסימן. ועיין במה שכתבתי לעיל גבי חורים שבקרקעית הבית:", + "חייב הוא לפקח הגל כו'. הנה החק יעקב חולק על העולת שבת, מטעם דרש\"י ור\"ן פירשו הא דצריך ביטול היינו משום גזירה שמא יתפקח הגל ובספק לא גזרינן ע\"ש. ולפ\"ז אין להקל אלא ביש עליו גובה ג' טפחים, דבהא פירשו רש\"י ור\"ן טעם הביטול משום גזרה, אבל אם אין עליו ג' טפחים לכ\"ע מדאורייתא צריך ביעור או ביטול, ובספק חמץ ה\"ל ספיקא דאורייתא כמ\"ש העולת שבת. ולסמ\"ק וסיעתו אף ביש עליו ג' טפחים אם לא ביטל ה\"ל ספק בל ימצא.
ומיהו היינו שנשתמש חמץ ודאי בחורין תוך ל' יום, דליכא אלא חד ספיקא לאפוקי מידי חזקת חמץ בגל זה, והיינו שמא ניטל בידי אדם קודם שנפל הכותל, או ע\"י כלבים וכיוצא בהם לאחר שנפל הכותל, או שמא אכלוהו, והני כולהו חד ספיקא נינהו (כמו שנתבאר לעיל בשם רמ\"א ומ\"א) שמא אין כאן חמץ כלל, ואינו מוציא מידי ודאי, והלכך מדאורייתא צריך ביטול או ביעור. אבל אם נשתמש קודם ל' יום, דיש ב' ספיקות כמ\"ש לעיל, והן מוציאים מידי ודאי לדעת רמ\"א בי\"ד סימן ק\"י, אלא דמדרבנן צריך בדיקה אפילו לכמה ספיקות כמו שנתבאר לעיל, ורבנן לא אטרחוהו להוציא ע\"י מרא וחצינא כמשמעות העולת שבת. אבל להאחרונים החולקים על רמ\"א ביו\"ד שם, אפשר דאין להקל אלא א\"כ יש להסתפק שמא יש עליו ג' טפחים, דאז יש ג' ספיקות והן מוציאים מידי ודאי להש\"ך שם. ואף שיש חולקין עליו, וגם להסמ\"ק וסיעתו אין מועיל כלום מן התורה מה שיש עליו גובה ג' טפחים. מ\"מ כיון שהרמב\"ם וראב\"ד ושאר גדולי הראשונים סוברים דספיקא דאורייתא לקולא מדאורייתא, וגם החולקים אפשר שמודים בספק ספיקא שיש לו חזקת איסור, שהספק השני אפשר שקל יותר מן התורה מן הספק ראשון שאין לו חזקת איסור, וגם משמעות החק יעקב נראה שחולק לגמרי על העולת שבת, אף באין עליו ג' טפחים, אף שאין טעמו מספיק לזה, הילכך בהצטרפות כל אלו חלוקי הדיעות הרואה יראה בעצמו שיש להקל בנשתמש קודם ל' יום וכמ\"ש בפנים:", + "אפי' באכילה כו'. כן הוא בירושלמי בהדיא, וכן הוא הסכמת רוב האחרונים, עיין בעולת שבת ואלי' זוטא, וכן פסק הפרי חדש ובעל חק יעקב בספרו תורת השלמים שאלה וי\"ו ולזה נתכוין גם כן בחק יעקב, ובדברי סופרים הלך אחר המיקל, ובפרט שהמה הרבים. ומה שחילק הט\"ז בזה, כעין זה חילק בתשובת הרשב\"א, הביאוהו האלי' זוטא והמ\"א בסי' תל\"ו ושם כתבתיה בפנים:", + "ואפי' תחת המטות כו'. עיין בכ\"מ בשם הר\"מ*. ומלשון הטור דגבי עצים ואבנים וכו' אין צריך לבדוק אלא צד החיצון וגבי נמוכה** כתב א\"צ לבדוק צדה הפנימי, משמע אבל תחתיה צריך לבדוק. ואף שאח\"כ כתב הטור ואפשר כו', אין ספיקו מוציא מידי ודאי של הכלבו והעולת שבת והמ\"א. ועיין בפרי חדש:
[*] דאם יש עצים ואבנים סדורים תחתיה פשיטא דא\"צ ואם אין עצים ואבנים פשיטא דצריך.
** ובמטה שאינה חוצצת מכותל לכותל אפילו היא גבוהה הדין כן.]", + "אבל תחת הספסלים כו'. עיין במ\"ש לעיל." + ], + [ + "כמנין חתיכות כו'. הרמב\"ם לא העתיק אלא טעם זה, לפי שיש נפקא מינה בין הטעמים, דלרבא אין צריך לשמרו אלא שלא תיטול חולדה בפניו*, ולרב מרי צריך לשמרו בענין שלא יחסר ממנו כלום אפילו שלא בפניו, והכי הלכתא:
[*דוקא אבל שלא בפניו לא חיישינן.]", + "הטילו חכמים כו'. באמת דלכאורה פשטא דמתני' משמע דעצה טובה קא משמע לן, ותקנתא קתני ולא דינא, דלמה יגזרו חכמים כן כיון שאין חוששין כלל שמא תגרר חולדה שלא בפניו וכל שכן בפניו, א\"כ בודאי לא יחסר לחמו. אבל מלשון הב\"ח ומ\"א סק\"ד מבואר בהדיא דאיסורא נמי איכא. וכ\"מ בהדיא בתוס' ריש פרק כל שעה וכל שכן שאסור ליתן לאכול כו', ואם מתני' עצה טובה קמ\"ל לא שייך לישנא דכל שכן מעצה טובה לאיסורא. והטעם הוא, דבאמת היה לנו לחוש שמא גררה חולדה שכן דרכה לגרר, אלא משום דאין לדבר סוף כדקתני במתני', והיינו משום דמעיר לעיר אי אפשר לתקן לכך גם מבית לבית לא הטריחוהו חכמים. ומהאי טעמא נמי לכתחלה לא היו מטריחים אותו לשמרו יפה שלא תגרר ממנו חולדה למקומות הבדוקים, שהרי חששא זו אי אפשר לתקן שמא תגרר מעיר לעיר, אלא לכך הטריחוהו חכמים שמא יתברר לו שגררה ויצטרך לבדוק (שלבדיקה זו יש סוף, שכשלא יתברר לו לא יצטרך לבדוק וגם לשמירה זו יש סוף) ושמא ישכח כו' וכמו שכתוב בפנים:", + "ומ\"מ תקנו חכמים שיוציא דברים הללו בפיו. כן הוא בב\"י בשם הירושלמי. והפרי חדש פסק כהאומרים דלא סגי בלב בלבד. ואף דאנן לא קיי\"ל הכי אלא כמ\"ש רמ\"א ומ\"א סי' תל\"ו דעיקר הביטול הוא בלב, היינו מדאורייתא, אבל מדרבנן לכתחלה צריך להוציא בשפתיו כמ\"ש הב\"י מהירושלמי (וע' בלבוש ואלי' זוטא סי' תל\"ו). וברש\"י דף ד' ע\"א וברי\"ף ורא\"ש סי' ט' משמע קצת שהיה נוסחתם כן בגמ' (כמ\"ש האליה זוטא שם). ולכל הפחות תקנת הגאונים היא, ושייך לומר תיקנו חכמים. ואין לומר דתקנתם היתה שיאמר בלבו (כמ\"ש הלבוש שם), דהא ברי\"ף ורא\"ש לא הוזכר כלל בלבו (עי' באלי' זוטא שם). וע' במ\"ש ברס\"י תל\"ז בפנים, שכן הוא גם כן דעת המ\"א שם:", + "ולמה נתקן כו'. ובסדר היום כתב שלא יבינו המזיקין כו', ולא העתקתיו משום דזה אמרו על המלאכים שאין נזקקין ללשון ארמי, עי' סי' נ\"ו וסימן ק\"א, אבל המזיקין עיקר לשונם הוא ארמי, כדאיתא בזהר הובא בב\"י סי' נ\"ו ע\"ש:" + ], + [ + "וקודם הבדיקה חייב לברך כו' אפילו אם כבר ביטל כו'. אף שהט\"ז מסתפק בזה אין ספיקו מוציא מידי ודאי של המ\"א והחק יעקב והלכך לא שייך כאן ספק ברכות להקל ועוד שהמה הרבים:", + "מטעמים ידועים כו'. עי' במ\"א סי' תמ\"ז ס\"ק מ\"ו ועי' במ\"ש בסי' תמ\"ו.
כתב החק יעקב מי שלא ביער חמצו ומת לאחר שהגיע זמן איסורו אין היורשים מחויבים לבערו מעיקר הדין*, עיין שם שהביא ראיה מהמפקיר עבדו ומת וכו' ואיסורא לבריה לא מורית, ואף ע\"ג דלית הלכתא כאמימר, מכל מקום התם היינו מדרבנן בעלמא כמ\"ש הרא\"ש שם, ודלא כדעת הרי\"ף שם. ולא העתקתי דבריו לפי שאין דמיונו עולה יפה כמו שיתבאר, והם שמות שוין וגופין מחולקין דוק ותשכח. ואף לפי דמיונו לא קיי\"ל הכי, שהרי הרשב\"א בחידושיו והב\"י ביו\"ד סי' רס\"ז כתבו כדעת הרי\"ף דאיסורא מוריש לבנו, וכן הוא בדרישה שם, וכן הוא שיטת הטוש\"ע שם, דמדאורייתא צריך גט שחרור ולא מדרבנן כדעת הרא\"ש. וכן בדין שבשל תורה הלך אחר המחמיר.
[* ומכל מקום טוב לבערו כיון שכבר נאסר בהנאה ולמה להם לקיימו, אך שאין לברך על הבדיקה וביעור כיון שאינן מחוייבים לבדוק ולבער החמץ שאינו שלהם.]
ולפי דעת החק יעקב הדין כן בכל שאר איסורי הנאה דאיסורא לא מורית, גם למ\"ש החק יעקב ועוד משום דחמץ אינו ברשותו כו'**, וזהו הפך הגמרא *** בקדושין דף י\"ז ע\"ב דאי ירושת הגר דאורייתא אסור לו ליטול מעות חליפי ע\"ז שביד (אחיו) הנכרי, לפי שמיד במיתת אביו זכה הוא בע\"ז מדין ירושה, ע\"ש בפירש\"י. ואין לדחות שהנכרי אביו היה מותר לו ליהנות מע\"ז ואינו מוזהר אלא לעבדה, שהרי בש\"ך לי\"ד סי' קמ\"ו פסק כן גם במומר שמת והניח בן ישראל ונכרי. ואין לומר דכוונת הש\"ך משום איסור רוצה בקיומו, חדא דאיסור זה לא נזכר כלל בדבריו ולא בטוש\"ע באותו סימן, ותו דלא הוה ליה למימר דירושת הגר דרבנן, דאפילו אם היה דאורייתא התירו לו להיות רוצה בקיומו של איסור כדי שלא יחזור לסורו, ובגמרא לא אמרו כן בפ\"ה דע\"ז, אלא בקידושין דף י\"ז ע\"ב, ומשום איסור חליפין ודו\"ק****.
[**] דהא דחמץ אינו ברשותו של אדם היינו משום דאסור לו ליהנות ממנו כמשמעות הגמרא פסחים דף ו' וכפי' רש\"י בב\"ק דף כ\"ט ע\"ש.
*** והביאוהו הרמב\"ם ור\"ש ורע\"ב לפסק הלכה בפרק ו' דדמאי ע\"ש.
**** ואין לומר דשאני חמץ שמוזהר עליו לבערו, הרי גם ע\"ז מוזהר עליה לבערה כמ\"ש הרמב\"ם וטוש\"ע סימן קמ\"ו. ועוד דמשמעות הגמרא ורש\"י דלא תלי אלא באיסור הנאה.]
ותו כיון דכל איסורי הנאה אינן הפקר גמור, א\"כ לא דמי כלל לעבד שהפקירו שאין לו בו שום צד ממון, לכך אינו יכול להוריש כי מה יוריש, אבל חמץ יש לו בו צד ממון, שאם עבר ומכרו מותר ליהנות מדמיו מן התורה. ומה שלא מצינו דמים לחמץ בפסח היינו משום דלכתחלה אסור למוכרו כמו שכתבו התוס' ריש פ\"ק דחולין, ולשיטת רש\"י שם משום דמדרבנן אסור למוכר עצמו, א\"כ לאו מידי חסריה, וכדפירש רש\"י בפסחים דף ל\"א סוף ע\"ב. אבל על כל פנים אינו הפקר גמור עד שכל הרוצה ליטול בעבירה יבא ויטול בעל כרחו של בעלים, דאם לא כן למה ליה לרש\"י למימר דלאו מידי חסריה תיפוק ליה דהפקרא הוא, וכל תרומה שהפקירה כהן ואכלה זר במזיד פשיטא דפטור מכלום. וכן מצינו בהדיא בפסחים דף ו' ע\"ב ולא מצי מבטיל ליה, משמע דאי הוה מצי הוה מועיל, ואי בלאו הכי נמי הפקר גמור הוא עד שאין בניו יכולין לירשו ואפ\"ה עשאו הכתוב כו' אם כן כשיפקירנו מה מועיל, אלא ע\"כ כשהוא הפקר גמור לא עשאו הכתוב כו', ועכשיו שאינו הפקר אלא שאין לו זכות בגופו מחמת שאסור לו ליהנות ממנו ולכך אינו יכול להפקירו, עשאו הכתוב כאלו הוא שלו לגמרי. וא\"כ לא דמי כלל לעבד שהפקירו הפקר גמור, ואפשר שבניו יורשים החמץ דירושה ממילא הוא וחיילא על כל מה ששם אביו נקרא עליו אף שאין לו זכות בגופו*****, אבל אינו יכול להפקירו ולמכרו וליתן במתנה כיון שאין לו שום זכות בגופו, אף שהוא שלו ואין אחר יכול להוציא מידו בעל כרחו כמו שנתבאר. וכדמשמע בהדיא בריש פרק ו' דכריתות דדוקא משום דמיאש מהשור כשנגמר דינו נעשה הפקר, אבל מחמת שהוא אסור בהנאה לא נפקע שם הבעלים ממנו, ודוקא כשהוזמו עדיו מועיל יאוש בעלים דנמצא למפרע היה מותר בהנאה ויכול להפקירו, אבל בחמץ שאין לו זכות בגופו אלא שעשאו הכתוב כו' לא מהני יאוש. וכן מצאתי בפ' הגוזל דף צ\"ח ע\"ב עיין שם ודו\"ק. וכן מצאתי בפרק מרובה דף ס\"ו ע\"ב כיון דמטא זמן איסורא ודאי מיאש כו' ואפילו הכי עשאו הכתוב כו'.
[***** ואין לומר דאיסורא לא ניחא ליה דליקני, דהא ירושה בעל כרחו חיילא, ואף אם אומר איני חפץ בה לא אמר כלום, אלא א\"כ אומר לאשתו בעודה ארוסה וכמ\"ש בטוש\"ע אה\"ע סימן צ\"ב, ע\"ש בב\"י לדעת הרמב\"ן ורשב\"א ורא\"ש ומ\"מ.]
ועוד דלפי דעת החק יעקב ישראל שהיה לו ע\"ז ומת יועיל לו ביטול, דאיסורא לא מורית לבריה, וכיון דמית פקע איסורא דישראל ונעשית ע\"ז של הפקר ויבטלנה נכרי קודם שיזכו בה היורשים, ולא אשתמיט חד מהפוסקים לפלוגי בהכי, ואדרבה איפכא יש לדקדק ממ\"ש הב\"י בי\"ד ריש סימן קמ\"ו והש\"ך שם.
וליכא לדמויי לטובת הנאה דאיכא למ\"ד דאינה ממון להורישם לבניו, דהתם גוף המעשר אינו שלו כלל, אבל הכא גוף החמץ שלו אלא שאין לו זכות ליהנות ממנו.
ולפי דעת החק יעקב מי שהיה לו אחד מאיסורי הנאה הצריכים ביעור ומת ובא אחר וביערו אין חייב ליתן עשרה זהובים לבנו (חסר איזו שיטות בהעתק מחמת שנטשטש גוף הכתב):" + ], + [ + "לעיר אחרת כו'. לרבותא, דאפילו יכנס בבית בעיר אחרת כשיגיע הפסח ושם יקיים מצות ביעור אפילו הכי חייב לבדוק כשיוצא מביתו, דדוקא ביוצא מבית הנכרי הוא דפטרי ליה הטוש\"ע, והיינו דוקא כשהנכרי נכנס לביתו קודם הפסח כמ\"ש המ\"א שם, ועיין במה שכתבתי שם. והחק יעקב סוף סימן זה מחלק בהדיא בין ביתו לבית הנכרי והוא פשוט ומה שנקטו הגמרא והפוסקים מפרש ויוצא בשיירא כבר תירץ החק יעקב בס\"ק י\"ב ועי' בפרי חדש:", + "ומיד אחר כו'. כך פסק המ\"א. ואף שהחק יעקב חולק עליו אין שומעין לו נגד דעת הטוש\"ע ורמ\"א שדבריהם מבוארים להדיא כדעת המ\"א, דמדהגיה רמ\"א על קודם ל' יום וכשמגיע פסח יבטלנו, מכלל דבתוך ל' אינו מבטל כשיגיע הפסח אלא עכשיו מיד אחר הבדיקה. ומ\"ש החק יעקב דרמ\"א ארישא נמי קאי, מה יענה על לשון הטור שכתב הסיפא קודם הרישא, וכתב ג\"כ כלשון רמ\"א, מזה נראה שבמתכוין דקדקו הטור והרמ\"א לכתוב דין זה בקודם ל' דוקא. ויותר מזה מבואר בהדיא בטור (וש\"ע סעיף ב') שכתבו ואם הוא בתוך ל' צריך לבער ואם בדעתו לחזור אפילו מראש השנה צריך לבער ואם שכח ולא בדק יבטל כשיגיע הפסח עכ\"ל, משמע בהדיא דאם לא שכח היה מבטל בשעת הבדיקה. ועוד שהרי בסי' תל\"ד מוסכם מכל הראשונים והאחרונים שאף עכשיו שיש לנו מנהג קבוע לבטל ביום בסוף ה' אף על פי כן חייבים אנו לבטל מיד אחר הבדיקה. שאין לנו לחוש לשכחה הואיל והוא עסוק בבדיקה כדאיתא בגמרא, מה שאין כן ביום יש לחוש שמא ישהה מעט ותגיע לשש כמ\"ש המ\"א שם, או מטעם שכתב הט\"ז, או מטעם שכתב שם הב\"י בשם סמ\"ק, וכל זה שייך כאן אם יסמוך על הביטול שיבטל בשעה שיבער החמץ שיאכל ממנו בערב פסח שהרי בליל י\"ד לא יבדוק כלל בספינה ובשיירא שכל החמץ שיש עמו ידוע הוא לו ויבערנו בסוף ה', וכן הכיסים ובתי ידים של הבגדים א\"צ לבודקם בליל י\"ד לדעת החק יעקב בסוף סימן תל\"ג אלא ביום בשעת הביעור, וכבר נתבאר שאין לסמוך על ביטול שביום. ומ\"ש החק יעקב כיון דזמן הבדיקה כו', זו מנין לו, דרש\"י פירש בהדיא דמחמת שעוסק בבדיקתו יזכור, ובסמוך פירש דאיכא זכרון טובא שהרי עסוק בשריפתו עכ\"ל, משמע דאם לא היה עסוק שאין לו חמץ לשרוף יוכל לבא לידי שכחה אף שהוא זמן ביעור. וכך כתב מהרי\"ו בהדיא בסי' קצ\"ג, הביאו החק יעקב בסוף סי' תל\"ב ע\"ש. ובהדיא כתב הרמ\"א בהג\"ה סעיף ב' אשתו תבדוק כו' דלמא ישכח כו', אלמא דחיישינן לשכחה, דלא כחק יעקב. והחק יעקב עצמו פירש שם דחיובא הוא. ומ\"ש הש\"ע בסוף סי' תל\"ד טוב כו', היינו משום דבאמת אין מועיל כל כך כו', עיין במ\"א, ועיין במה שכתבתי לקמן:", + "שום אדם כו'. עיין בט\"ז. ואף שיש לומר דאיסורא לא ניחא ליה דליקני, מ\"מ לדינא אין לנו לזוז מדבריו ז\"ל, ובפרט שיש לקיים דין זה מטעם אחר, ואין להאריך. ואין להקשות על הט\"ז, דאם לא יסגור ויוכל אדם להכניס לשם א\"כ ה\"ל חצר שאינה משתמרת, ואינה קונה לו אלא א\"כ עומד אצלה כדאמרינן בפ\"ק דב\"מ, די\"ל כיון שאותו אדם מפקירו הוה ליה כדעת אחרת מקנה אותו, ולא בעי חצר משתמרת לדעת הנמוקי יוסף שם, והובא בדרכי משה סי' רס\"ח לפסק הלכה. ואף לדעת התוס' שם, יש לומר דכאן הוה כמתנה כמ\"ש הפרי חדש בסוף סי' תל\"ו ע\"ש. ולא העתקתי כן שם בפנים, לפי ששם מיירי בנכרי, ובמה נקנית לו המתנה, הלא אין חצר לנכרי כמו שיתבאר בסי' תמ\"ח ע\"ש:", + "וימנה אותו כו'. כך פסק המ\"א, ויש לפסוק כדבריו. ואף שבמקצת שאר אחרונים לא משמע הכי, שהרי מה שהש\"ע פסק בסי' תל\"ד דיכול לבטל ע\"י שליח היינו מטעם המבואר בב\"י בשם הר\"ן דבגילוי דעתא סגי ע\"ש, וא\"כ כשלא צוה לבדוק ולבטל, שאין כאן גילוי דעת, אף שמסתמא ניחא ליה, אין זה כלום, שהרי כל אדם מסתמא ניחא ליה שיבוטל חמצו קודם הפסח כדי שלא יעבור עליו בבל יראה ובל ימצא, ואעפ\"כ אם לא ביטלו בפירוש בפיו או בלבו עובר עליו. ואף שכאן בטלו בני ביתו אין זה כלום, כיון שאין החמץ שלהם, והוא לא גילה להם דעתו בפירוש שיבטלו*. וזהו כוונת המ\"א בסוף סי' תל\"ד שכתב שאין מועיל כו', דהתם מיירי שלא צוה לה הבעל כמ\"ש המ\"א בסי' זה ס\"ק י\"ד דשני הדינים ממקור אחד הן, ולדבר אחד נתכוונו. וכן מצאתי בהדיא ג\"כ בפרי חדש ולכן כתבתי בפנים טוב כו' ודו\"ק.
[* ולא קיי\"ל כמ\"ש הט\"ז והחק יעקב סימן תל\"ד דמסתמא זיכה לו חמצו כו', דלפי זה אין צריך לומר חמצו של פלוני כו' שהרי שלו הוא כמ\"ש הט\"ז שם, ואנן לא קיי\"ל הכי אלא כמ\"ש רמ\"א שם שאחריו נמשכו שאר האחרונים, וכן כתב החק יעקב עצמו שם בשם שיבולי לקט ע\"ש. ובלאו הכי דבריהם צריך עיון, דבאמירה בלבד לא קנה שליח את החמץ עד שיזכה בו באחד מדרכי הקנין, כמ\"ש בסימן תמ\"א ותמ\"ח, ולא דמי לקדושין שהמעות בידו הן ומיד שמחלה לו זכה בהן דמחילה אין צריך קנין.]
אך את זה צריך עיון, אם צוה לבדוק ולא הזכיר ביטול, אם ביטולו מועיל מעיקר הדין לפי דעת הר\"ן וב\"י, ומסתברא דמועיל, דמה שגילה דעתו על הבדיקה נקרא גילוי דעת גם על הביטול, דכיון שצוה לבדוק הרי גילה דעתו שאינו חפץ בו כלל והוא קרוב לביטול גמור, כמ\"ש הרמב\"ם בהדיא בפ' י\"א מה' ברכות ע\"ש. וכיון שביטולו מועיל חייב לבטל מעיקר הדין, שהרי בעה\"ב נתחייב לבטל קודם יציאתו וחייבים אנשי ביתו לפוטרו מחיובו, כמ\"ש החק יעקב בסוף ס\"ק י\"ד מחוייבת כו' ע\"ש:", + "במה דברים אמורים באותן כו'. זה פשוט לדעת המ\"א שמדבריו משמע בהדיא דבמדאורייתא אין לחלק בין תוך למ\"ד לקודם ל'. ועיין בפרי חדש סי' תל\"א, ובמ\"ש בסי' תל\"ג. ועיין בכללי ההוראה:", + "יש לחוש כו'. כן הבינו הר\"ן וכל האחרונים בפירוש הירושלמי, וכן פסקו הכל בו והב\"ח והעולת שבת והמ\"א, וכ\"כ בתשובה להרמב\"ן בסי' קס\"ח הביאה הב\"י סימן תס\"ז ע\"ש שכתב ואפשר שיהיה צריך לבערו כו'. ועיין במ\"א סק\"ח.
והנה הר\"ן דחה הירושלמי זה מהלכה, ואחריו נמשכו האליה זוטא והפרי חדש והחק יעקב וכך כתב בדרכי משה. ועיין בר\"ן הביאו הב\"י שכתב הטעם לפי שעשאוהו כחמץ שנפלה עליו מפולת דסגי בביטול בעלמא עכ\"ל, וכוונתו דאף דבדאורייתא אין לחלק בין תוך שלשים לקודם, מכל מקום כאן אין דאורייתא לפי שעשאוהו כחמץ שנפלה עליו מפולת שהוא מבוער לגמרי מן התורה לשיטת הר\"ן, כמ\"ש בסי' תל\"ג, אבל לשיטת סמ\"ק וסיעתו דאינו כמבוער מדאורייתא, אין לומר דאפילו הכי קודם ל' אוקמוהו אדאורייתא, דסגי בביטול אפילו לחמץ ידוע, דא\"כ למה ליה להר\"ן לפרש לפי שעשאוהו כו', אלא ודאי דהעיקר כהמ\"א דבדאורייתא אין לחלק בין תוך ל' לקודם אף לאחר שביטלו, וכמ\"ש בפנים. וכיון דגבי מפולת קיי\"ל להחמיר כסמ\"ק וסיעתו, הוא הדין והוא הטעם בנידון דידן.
ובפרט שדעת הטוש\"ע בסימן תמ\"ג סעיף ב' נראה כמסכים לדעת הב\"ח ומ\"א וסיעתם, שהרי לשיטת הר\"ן מי שיש לו חמץ בפסח בעיר אחרת אינו עובר עליו מן התורה שהוא כמבוער אצלו. ודוחק גדול לומר דהטוש\"ע מיירי כשיצא המפקיד מכאן בתוך ל', ומחויב לבערו שלא יעבור עליו המפקיד מדרבנן, שדרך הפוסקים האחרונים לפרש ולא לסתום כולי האי. ולהר\"ן יש לומר דעובדא דיוחנן חקוקאה מיירי אף קודם ל', והצריכו למכרו כדי שלא יאסר בהנאה, דלאחר הפסח ודאי אסור אף שלא עבר עליו כלום אפי' מד\"ס, דלא עדיף ממי שהניח חמצו ברשות הרבים והפקירו קודם הפסח שהוא אסור בהנאה לאחר הפסח, כדאיתא בירושלמי לפי פירוש האמיתי של המ\"א והפרי חדש וכמו שיתבאר בסי' תמ\"ח ע\"ש. אבל דעת הטוש\"ע והאחרונים בסימן תמ\"ג נראה בעליל שמסכמת לדעת הירושלמי והכל בו והב\"ח והעולת שבת והמ\"א.
ומכל מקום כיון דמידי דרבנן הוא, ודעת הטור וד\"מ בסי' זה והר\"ן ולבוש ואלי' זוטא ופרי חדש וחק יעקב להקל, יש לסמוך על דבריהם בדיעבד, אפי' אין שם שעת הדחק, וכ\"כ המ\"א בסק\"ח לענין אוצר, וה\"ה למפרש ויוצא בשיירא, דכי הדדי נינהו בכל מילייהו כמשמעות הגמרא וכל הפוסקים:", + "אפילו יוצא בתוך כו'.", + "כדין שאר כו'. כך כתב בהגהות סמ\"ק וכך פסק הט\"ז. ואף שהר\"ן והש\"ע חולקין על זה, וכן מצאתי בירושלמי מ\"מ לענין פסק הדין בלאו הכי יש להחמיר כהרמב\"ם וסיעתו, כי כן משמעות הש\"ע שהביא דעה ראשונה בסתם. משמע אפילו ביטל, דלא כאליה זוטא. וכך פסק הפרי חדש, והביא ראיה מהירושלמי. וכך כתב הא\"ז. אלא כיון דמידי דרבנן הוא יש לסמוך בשעת הדחק על המקילין, ובשעת הדחק יש לסמוך על הגהות סמ\"ק וט\"ז דמקילי טפי, דבדרבנן הלך אחר המיקל בשעת הדחק אפילו ביחיד נגד רבים, עיין בכללי ההוראה:", + "בשעה שנפלה כו'. כן הוא באליה זוטא, וכן משמע בחק יעקב בשם הרשב\"א, אבל במ\"א בשם הרשב\"א לא משמע קצת הכי. ובאמת שלשון תשובת הרשב\"א יש לדחוק ולפרשו בשני פנים, ואפשר דרשב\"א גופיה לא פשיטא ליה מילתא, כדמשמע בהדיא מלשונו, ולרווחא דמלתא נקט ב' חילוקים. והילכך יש לנו לפסוק כמ\"ש הט\"ז בסוף סי' תל\"ג וכמ\"ש בפנים:", + "והנכרי יכנס כו'.", + "וכל זה כו'. מדברי החק יעקב מבואר שדעת המ\"א להחמיר אפי' כשידור בבית בפסח, שהרי החק יעקב העמיד דבריו בנכנס לבית בפסח וכתב שזהו דלא כמ\"א. ובודאי שכן הוא דעת המ\"א, שהרי המ\"א העמיד דבריו כי\"א שהביא רמ\"א, ולדבריהם אין לחלק כלל בין ידור בבית ללא ידור, דלדידהו סבירא להו דמצות ביעור אינה חובת הגוף אלא א\"כ כשמגיע הפסח יש לו בית וחמץ בתוכו, עי' בט\"ז ובפר\"ח, ורמ\"א הוציא דבריו מהטור שכתב בזה הלשון ונ\"ל שא\"צ לבדוק כיון שהנכרי נכנס לביתו* אף אם נשאר לישראל חמץ ודאי מתייאש ממנו ואין לך הפקר גדול מזה עכ\"ל, מבואר מזה דאם אין הנכרי נכנס אינו הפקר גדול. וכן מצאתי בהדיא ג\"כ בסוף דברי הפרי חדש ע\"ש. וזהו פשוט דכשאינו הפקר גדול אף שיקיים מצות ביעור בבית אחר אינו כלום, שהרי חמץ זה עובר עליו בבל יראה מדברי סופרים שגזרו שאין ביטול והפקר מועיל כלום לחמץ, כמ\"ש הב\"י ולבוש. וכיון שהטור ורמ\"א ופרי חדש מסכימים לדעה ראשונה הכי נקטינן, דלא כחק יעקב:
[* והיינו קודם הפסח דלאחר הפסח אין כניסתו מועלת כלום.]" + ], + [ + "וקנאו כו'. כך פסק הרב בית יוסף בש\"ע, וחזר בו ממה שכתב בכסף משנה, וגם רמ\"א לא הגיה עליו כלום משמע דהכי ס\"ל, וכן מצאתי בדרכי משה, וגם הט\"ז ומגן אברהם לא חלקו על הש\"ע משמע דהכי סבירא להו, וכן כתב המ\"מ בשם המפרשים. ומ\"ש החק יעקב דראוי להחמיר כו' זה אינו, דלא שייך כאן חומרא כלל דהא קולא לזה היא חומרא לזה ומה ראית להחמיר על השוכר יותר מעל המשכיר. ואם כוונת החק יעקב כשאין המשכיר בעיר או שאינו רוצה לבדוק, בלאו הכי על השוכר לבדוק, כמשמעות הגמרא וכל הפוסקים וטוש\"ע סעיף ב' וסעיף ג'. ואפילו אם נאמר דכשאין השוכר נכנס לדור בבית עד לאחר הפסח א\"צ לבדוק, כשחל על המשכיר לבדוק ולא בדקו, מלבד שאין דבר זה מסתבר כלל מחמת כמה טעמים, אלא שאף אם יהיה כן אין לנו להחמיר נגד פסק הש\"ע והסכמת רמ\"א והט\"ז ומ\"א שלא חלקו על הש\"ע. ובר מן כל דין קיי\"ל בדברי סופרים הלך אחר המיקל:", + "והפקיד כו'. כך פסק הפרי חדש. ואף החק יעקב שלא כתב כך, היינו לפי שלא תפס במושלם שיטת הר\"ן וסיעתו, ואינו חושש לה אלא להחמיר כנראה בלשונו בס\"ק א', אבל לדידן הנמשכין אחר פסקי הש\"ע והאחרונים שהסכימו לפסוק כשיטת הר\"ן, פשיטא דמשום שהפקידו לא פקע חיוביה מיניה, דזה לשון הר\"ן ועדיין הבית מעוכב אצלו כו' ובידו להיות נכנס ויוצא על השוכר לבדוק עכ\"ל, והכא נמי בידו ליטול המפתח ולהיות נכנס ויוצא, ואין הבית מעוכב אצל המשכיר כלל שהרי כבר מסר לו המפתח ולא ביקש ממנו שיחזירנו לו. ואף בעל משפטי שמואל לא כתב כך אלא לשיטת התוס' שלא קנאו עדיין, אבל אם כבר קנאו אפשר דכ\"ע מודו שעליו לבדוק. ועכ\"פ להר\"ן וסיעתו עליו לבדוק, וכבר נתבאר דהכי קיי\"ל:", + "כתקנת חכמים וגם המשכיר כו'. משמעות כל הפוסקים דמי שיבדוק הוא יבטל, כתקנת חז\"ל שתקנו לבטל תיכף ומיד אחר בדיקה, כדי שלא ישכח כיון שהוא עסוק בבדיקה בודאי יזכור כדפירש\"י דף [ו']. וכן מצאתי בהדיא בתוס' שכתבו אין לפרש כיון דחמצו דידיה ואין אדם יכול לבטלו אלא הוא עליו לבדוק כו' ע\"ש. וגם במסקנתם סברא זו קיימת, ומה שבי\"ג אינו צריך לבדוק היינו משום דהשוכר יכול לבטל כמ\"ש האחרונים. שאם היתה כוונת התוספות להוכיח דסברא זו ליתא, א\"כ משמע דלא ס\"ל דהשוכר יכול לבטלו, אלא ודאי דהא דבי\"ג אינו צריך היינו משום שהשוכר יכול לבטל, וא\"כ סברתם קיימת. אלא דכאן גם המשכיר יכול לבטל כמו שהוכיחו התוס', והסכימו לזה האחרונים. וזו היא כוונת המ\"א בסק\"ג דגם המשכיר יכול לבטל וכ\"מ בתוס' עכ\"ל. ור\"ל דאם לא כן היכן מצינו שהמשכיר יבדוק, הלא הוא כבר הפקיר חמצו וזכה בו השוכר ועכשיו אין המשכיר יכול לבטלו אלא השוכר חייב לבטלו, ומשיבטל הוא יבדוק כמו שכתבו התוס', אלא ע\"כ דגם המשכיר חייב לחזור ולבטל בפירוש, כתיקון חכמים שתקנו להוציא הביטול בפה, כמ\"ש בסי' תל\"ד, וכיון ששניהם חייבים לבטל לכן הדבר תלוי במסירת המפתח. זו היא כוונת המ\"א. ואף שיש לדחות, מ\"מ יש לפסוק כדבריו, כיון שגם החק יעקב לא חלק עליו בבירור ע\"ש:", + "בין בממונו כו'. עיין מגן אברהם. וכוונתו דלא תקשי ממ\"ש בסימן י\"ד גבי טלית שצריך לקפלה, ועל זה תירץ דהפסד הבא אחר עשיית המצוה לא ניחא ליה. ועיין בפרי חדש שהעלה לחלק בין הפסד מועט להפסד מרובה. ולהלכה אין לנו נפקא מינה מזה, דבלאו הכי לענין איסורא קיימא לן להחמיר כי\"א שהביא רמ\"א סימן (כ\"ג) [זה ס\"ג], שהסכים בדרכי משה, והוא סברת הרמב\"ן ומגיד משנה ור\"ן בשם אחרים. ולענין ממונא צריך לדקדק בדין זה, דכיון שיש חלוקי דיעות יכול המוחזק לומר קים לי וצריך עיון:" + ], + [ + "ומכל מקום אין צריך כו'. עי' בחק יעקב מ\"ש דמהרמב\"ם לא משמע הכי, היינו משום דלשיטתיה אזיל דבספק עאל פסק דצריך לחזור ולבדוק ע\"ש בפ\"ב, אבל הטור חולק על זה, ע\"ש בסי' תל\"ט דפסק דאין צריך לבדוק, וכן פירש רש\"י ע\"ש דף י' ע\"א. ומ\"ש החק יעקב דכן מצא בגמרא כו', כבר פירש\"י שם שהבאתיו לכאן כו', ואדרבה מהגמרא יש לדקדק להיפך כמ\"ש הפרי חדש סי' תל\"ט. והב\"ח עצמו בסי' תל\"ט פסק דספק עאל א\"צ לבדוק. ומה שחילק החק יעקב בדברים המבודים מן הלב ורצה לומר דספק עאל צריך בדיקה וחצר שאני מפני שאינו בדוק תולין החמץ בו כמו בשני בתים כו', כל הרואה בגמרא יבין שאינו כן דא\"כ לא דמי כלל לבקעה. ומ\"ש עוד דבחצר י\"ל שגררו לרשות הרבים כו' ע\"ש, הכי נמי יש לומר בנידון דידן וכמ\"ש בפנים ע\"ש. ומ\"ש עוד דבחצר יטלוהו העורבים כו', זה אינו שהרי אפי' בככר גדול א\"צ לבדוק אם ביטל לדעת הטור. ודעת רמ\"א שם לפסוק כדעת הטור, ע\"ש בדרכי משה, וכך פסק הפרי חדש שם. והכי נקטינן שבדברי סופרים הלך אחר המיקל, ובפרט שכן דעת המ\"א:", + "כזית כו'. החק יעקב בשם העולת שבת פסק בפשיטות דבפחות מכזית אינו צריך. ובאמת שהעולת שבת סיים דצריך עיון לדינא, ובאמת צריך עיון מנא ליה לרמב\"ם לחלק, וגם נושאי כליו לא ראו מקום כבודו של חילוק זה, ולמה לא חילק כן בשאר בעייא דסליקו באם תמצא לומר, ולכך לא העתקתי כן בביאור:", + "קודם ל' כו'. כ\"מ בהדיא במ\"א סי' תל\"ו סק\"ח דאי לאו דסמכינן איש אומרים הוה צריך לפנות הבור ולהוציא החמץ מקרקעיתו." + ], + [ + "שיש לתלות כו'. עיין בחק יעקב שכן הוא דעת הרמב\"ם ושו\"ע, וכך פסק הט\"ז. עיין שם בסוף סק\"ב שכתב והרמב\"ם לא הביא מזה החילוק כו', משמע דאפילו בביטל מחמירינן, ופשוט הוא, כיון דלא חשיב ספק ספיקא א\"כ אפי' ביטל נמי לא, להרמב\"ם דמחמיר בספק אחד, ואי בככר קטן חשוב ספק ספיקא אם ביטל אפילו ככר גדול נמי, כמ\"ש הט\"ז, אלא ודאי דלא חשיב כלל ספק ספיקא אפי' ביטל, ומטעם שנתבאר בפנים, והוא מהפרי חדש. וברייתא דרפת ולולין מפרש הרמב\"ם משום דאין דרך להכניס חמץ לשם, כמבואר בלשונו בפ\"ב ה\"ו אלא א\"כ הכניס כו' שסתמן שמכניסין כו' ע\"ש, ועי' במ\"ש בסי' תל\"ג בפנים. וכיון שדעת הרמב\"ם ומגיד משנה והב\"י בש\"ע והט\"ז להחמיר אפילו ביטל, יש לחוש לדבריהם אם לא ביטל, דהוה ספיקא דאורייתא. ואפשר שגם רמ\"א אינו מיקל אלא א\"כ ביטל, וכן משמע בתחלת דברי הט\"ז ע\"ש:" + ], + [ + "שלא מדעתו כו'. זהו פשוט וברור לדעת הרא\"ש, וכסף משנה ריש פרק ד', שכתבו הטעם משום דהוה כמונח בביתו כיון שהשאיל לו כו'. ואף שהט\"ז חולק על זה, ולפי שיטתו עובר בכל גווני. מ\"מ אנן לא קיי\"ל כשיטתו, שהרי לשיטתו כל שגוף החמץ אינו שלו אינו עובר עליו אלא א\"כ הוא בביתו ממש, דלית ליה סברת הרא\"ש הנ\"ל, כמבואר בדבריו, ולפי זה לא הוה לן למיסר כשחזר הישראל והפקיד ביד נכרי את החמץ המופקד אצלו מנכרי כיון שגוף החמץ אינו שלו, ור' ישעיה אחרון ז\"ל ורמ\"א ושאר כל האחרונים הסכימו לאסור. ואין לומר דמדרבנן אסור, דמנא לן לחדש מדעתינו גזירה שלא נמצאת בתלמוד. דההיא דפרק כל שעה, דאייתי מינה הר\"ן ז\"ל למיסר מדרבנן לפי שיטתו, מיירי כשגוף החמץ של ישראל, דלשיטת הט\"ז איכא בהא איסורא דאורייתא (וכן הוא לפי שיטת הרא\"ש). וכן מוכח דעת הב\"י בשם הסמ\"ג והג\"מ והרבינו ירוחם וטור ושו\"ע סי' תל\"ד שכתבו לומר דאיכא ברשותי, כדי לכלול החמץ שיש לו במקומות אחרים, ולהט\"ז אף ברשותי לא היה לנו לומר כדי לכלול החמץ שברשות אחרים, אלא ודאי שמה שעובר על חמצו שברשות אחרים היינו משום דהשאילו לו כו' כמ\"ש הרא\"ש והכ\"מ, וא\"כ הוא נכלל במה שאמר ברשותי כמ\"ש הפר\"ח בסוף סימן זה ע\"ש:", + "ומ\"מ מדברי סופרים כו'. כך כתב הר\"ן לפי שיטתו, וכן הסכים הפרי חדש, וכן תראה שהסכים המ\"א בסוף סי' תמ\"ז. וכן מוכרח דעת כל האחרונים בסי' תמ\"א סעיף א', דאף שהגיע זמנו קודם הפסח אם לא אמר לו מעכשיו אסור בהנאה לאחר הפסח, אף שהוא גזל ביד הנכרי, דאסמכתא לא קניא בדינינו ובדיניהם קניא, וא\"כ אין הנכרי מתכוין להקנות מקום להישראל. וכן מוכח בהדיא במשנה פרק ט' בבבא קמא דחמץ של גזל אסור בהנאה לאחר הפסח. ולמאן דאמר בירושלמי (עי' בחק יעקב) דחמץ של א\"י שהאחריות על הישראל מותר בהנאה, ע\"כ צ\"ל דהא דחמץ הגזול אסור היינו משום דהנגזל עבר עליו, אף שהיה אנוס, וכמ\"ש בעל חק יעקב בספרו תורת השלמים סימן ו', והגזלן לא השאיל מקום להנגזל, אלא ע\"כ צריך לומר דהיינו מדרבנן כמ\"ש הר\"ן:", + "להתגרות כו'. עיין במ\"ש בסי' תמ\"ח.", + "במעמד הנכרי כו'. כך כתב הב\"ח. וכן מצאתי בהדיא בספר המאור פ\"ב. וכן מצאתי בהדיא במגיד משנה בשם בעל העיטור והרמב\"ן ושאר מפרשים דאף שעשה לו מחיצה לא סגי אם לא ייחד לו בית, ועל כרחך הוא מטעם שכתב הב\"ח. דלא כפרי חדש שחלק עליו בזה. וכן מצאתי בהדיא בטור שכתב דאם לא קיבל עליו אחריות צריך שיעשה מחיצה כו', ולהפרי חדש וט\"ז אף כשקיבל עליו אחריות סגי במחיצה. וכן משמע בט\"ז בסוף דבריו דאם לא כן אין הבנה לדבריו ודו\"ק:", + "נטל הישראל כו'. כך כתב רמ\"א בשם ר' ישעי' אחרון ז\"ל, והסכימו לזה שאר כל האחרונים, ומשמע מדבריהם דאפילו בדיעבד אסור בזה. אע\"ג דבדיעבד סמכינן על רבינו תם וסיעתו דמהני ייחד לו בית, כמ\"ש החק יעקב בשם אחרונים, מ\"מ בזה גם ר\"ת מודה, כיון שהוא בעצמו הפקידו ביד הנכרי הרי הוא מסור בידו לפנותו למקום אחר, דגרע מייחד לו בית שאינו מסור לו שהרי אותה זוית מסורה לנכרי כדפירש\"י. דלא כפרי חדש שכתב בפשיטות בלי שום ראיה דלר\"ת וסיעתו שרי בהא, וזה אינו, שהרי הריא\"ז שממנו מוצא דין זה סבירא ליה כר\"ת וסיעתו בייחד לו בית, ואפ\"ה אוסר בזה, אלא ודאי דהעיקר כדמשמע מכל האחרונים. וכיון שכן שוב אין סברא כלל להקל בדין זה בייחד לו בית, סוף סוף עכשיו הוא מסור בידו לפנותו ממקום שהוא מונח שם.
וגם אותה זוית שייחד לו אינה קנויה להנכרי, רק שהיא מסורה לו, שהרי שכירות קרקע אינה נקנית לא\"י בחזקה, אף למאן דאמר שנקנית בכסף, כמבואר בב\"י ח\"מ סוף סי' קצ\"ב מחודשין [ט]\"ו. וה\"ה לשאילת קרקע שהן שוים בזה, כמבואר שם ובטוש\"ע סי' קצ\"ה סעיף ט'. ועי' בט\"ז שם סי' קצ\"ד ס\"א בהג\"ה, וכך פסק הש\"ך שם בשם הב\"ח, וא\"כ הישראל יכול לחזור בו. אלא שכל זמן שלא חזר בו נקרא אינו מצוי בידך, כיון שכבר מסרה להנכרי. אבל כשחזר בו ומטלטלו מזוית זו לבית הנכרי, מעתה הוא מסור בידו לטלטלו לכל מקום שירצה, והיינו מצוי בידך דאמרינן בגמרא. שאף שר\"ת וסיעתו פירשו דהרי זה דומה למקבל עליו אחריות על חמצו של נכרי בבית הנכרי אעפ\"כ אין צריך שיקנה הנכרי את מקומו בקנין גמור, שלא הזכירו שיתן לו כסף, וכ\"כ בהדיא הריא\"ז ע\"ש. ואף קנין סודר לא הזכירו, ועי' בש\"ך בח\"מ סי' קכ\"ג שהכריע דאין נכרי קונה בקנין סודר, ובפרט לשיטת התוס' דשכירות ושאילת קרקע אין נקנה בקנין סודר כמ\"ש הש\"ך בסי' קצ\"ה סק\"י. אם כן לא משכחת לה קנייה לנכרי בשכירות ושאילת קרקע להב\"ח והש\"ך וט\"ז, החולקים על מ\"ש רמ\"א שם בסי' קצ\"ד סעיף א' בהג\"ה, אלא ודאי כדאמרן. וכ\"מ בהדיא בספר המאור בפ\"ק ע\"ש:", + "לשמור בחנם כו'. הנה החק יעקב כתב להקל בזה, משום דאין לנכרי דין שומרים, והעתקתי דבריו לענין שומר שכר, דיש נפקא מינה בדיעבד, אבל בשומר חנם כיון דאין להחמיר אלא לכתחלה, כמו שכתב האלי' זוטא והחק יעקב, ודאי דלכתחילה יש לחוש באיסור תורה לדעת הש\"ך בחו\"מ סי' ש\"א שפסק כהאומרים דשומר חנם חייב בפשיעה אף בשל נכרי. אף שזהו דעת הרמב\"ם שם, והרמב\"ם מיקל כאן בשומר חנם, אין זה כלום באיסורי תורה, כמבואר בכללי ההוראה:", + "פשיעותו בשמירתו כו'. כן מוכח בהדיא ברא\"ש, שכתב ובה\"ג כתב דאפילו שומר חנם נמי, ומגנב ומיתבר בפשיעה קאמר, והרמב\"ם כתב שאם הנכרי אלם כו' עכ\"ל.
וטעמו של הרמב\"ם הוא משום דמפרש בעיתו לשלומי על ידי כפיה, כמבואר במגיד משנה ע\"ש, דאל\"כ הוה ליה למימר נראה לי, כדרכו, ועיין בפרי חדש:", + "מיוחד כו'. כן הוא דעת הרמב\"ם, דאפי' באלם לא מהני יחוד, דאל\"כ למה השמיט דין יחוד, שהרי מזה הוכיחו המגיד משנה והב\"י דהרמב\"ם פליג על ר\"ת וסיעתו. וכן מוכח בש\"ע שהשמיט לגמרי דין יחוד, דלא קיי\"ל כר\"ת, כמ\"ש המ\"א בסק\"א. ועיין בחק יעקב דאנן לא קיי\"ל הכי לענין דיעבד, אבל לכתחילה יש להחמיר דלא מהני יחוד אפי' בשומר חנם, כדעת רש\"י וכמשמעות הש\"ע:", + "וכן אפילו כו'. כ\"כ החק יעקב, דלא כמ\"א, וכ\"כ הפרי חדש שיש להסתפק בזה, ולכן כתבתי להחמיר לכתחילה ולהקל בדיעבד, כמו שכתבו האחרונים גבי ייחד לו בית, שהוא מחלוקת בין רש\"י ורי\"ף ורמב\"ם ובין ר\"ת ורא\"ש ור' זרחיה הלוי ורמב\"ן, וכך כתב האלי' זוטא וחק יעקב גבי שומר חנם, שהוא מחלוקת בין רש\"י ובה\"ג ורא\"ש ובין רמב\"ם ור\"י, וכן יש לפסוק באלם, שהט\"ז פסק כהמקילין והחק יעקב פסק כהמחמירין:", + "ואין צריך לומר שאם כו'. כן כתב המגן אברהם. ואף שהחק יעקב פקפק על זה, מכל מקום בריא\"ז שממנו מוצא דין זה מבואר בהדיא כהמגן אברהם, שכתב לנכרי אחר שאינו בעליו כו', משמע דבבעליו שרי. ואי אפשר לומר כמ\"ש החק יעקב בתי' הב' שתפס לעיקר * דאורחא דמילתא כו', דא\"כ למה לו להאריך בלשונו ולפרש, הוה ליה למימר לנכרי אחר בסתם.
[* שתירוץ הא' אין לו שחר כלל בדברי הפוסקים, שבאים לפרש ולא לסתום, דהוה ליה למימר בהדיא דאף שקיבל עליו אחריות אסור.]
וכ\"מ בהדיא במתני' דפ' כל שעה נכרי שהלוה כו', שפירשוה כל המפרשים ובטוש\"ע סי' תמ\"א סיפא דומיא דרישא, כדמשמע לישנא דקתני אבל כו', ובסיפא מיירי שאין האחריות על הישראל כמ\"ש הרא\"ש וטוש\"ע שם, וע\"כ צ\"ל דברישא נמי אפילו בכה\"ג שאין האחריות על הנכרי שרי, כיון שגוף החמץ הוא של הנכרי, אף שאחריותו על הישראל, מכל מקום כיון שהוא מונח בביתו של הנכרי בעליו, אע\"פ שהישראל הניחו שם שרי. ועי' במ\"א סי' תמ\"א סק\"ג:", + "או שימכרנו כו'. כן מבואר בט\"ז סק\"[א] דיכול למוכרו ולבערו אף שאינו שלו. והטעם משום דגזילת הנכרי אין בה איסור אלא אם כן נתכוין לגזלו ממש על מנת שלא להחזיר דמי הגזילה, אבל אם הוא רוצה לשלם לו דמיו אינו עובר משום לא תגזול אלא משום לא תחמוד, כדאמרינן בפרק קמא דבבא מציעא דף ה' סוף ע\"ב, וע\"ש בתוס' ומפרשים, וכיון דגבי לא תחמוד כתיב רעך אין איסור בשל נכרי, כמ\"ש הכסף משנה ריש פ\"א מהלכות גזילה לענין עושק. ועוד כיון דבהיתרא אתי לידיה הרי זה דומה להפקעת הלוואתו דשרי כמ\"ש הכ\"מ שם. וכ\"כ רמ\"א באבן העזר סי' כ\"ח סעיף א' בהג\"ה, לפי מ\"ש הבית שמואל שם. וע\"ש בחלקת מחוקק [ס\"ק] ג' וס\"ק כ\"[א] מבואר שם בהדיא דהמוכר משכון של נכרי שבידו הרי זה מכירה גמורה וקנה הלוקח, שהרי האשה מתקדשת בו. וכ\"ש בנידון דידן דישלם לו דמיו דאין כאן בית מיחוש*:
[* אבל לבטלו אפשר שאינו יכול, כל זמן שלא נתכוין תחלה לכבשו תחת ידו שיהא שלו לגמרי, שהרי עיקר ההפקר הוא שמסלק את עצמו ממנו ומפקירו בדיבורו, והרי זה דומה להקדש שאינו יכול להקדיש בדיבורו פקדון שבידו אפילו של נכרי, דכל היכא דאיכא ברשותיה דמריה קאי, עד שיתכוין לזכות בו דאז זכתה לו חצירו, מה שאין כן כשלא נתכוין לא זכתה לו. ולא אמרו דחצירו קונה לו שלא מדעתו אלא בהפקר גמור. ואפילו בהפקר גמור אם אינו יודע שהוא מונח בחצירו אינו קונה לו, כמ\"ש רמ\"א בח\"מ סי' רס\"ח, ע\"ש בש\"ך, והכא נמי אינו יודע שיש הפקר בתוך חצירו, שהרי אינו הפקר עדיין, דפיקדון ברשותיה דמריה קאי, שהרי השאיל לו מקום כמ\"ש הרא\"ש, ואפשר דגם מהאי טעמא אין חצירו קונה לו כל זמן שלא חזר בו משאילתו, עיין מ\"ש לעיל. וכיון שקודם אמירתו לגבוה אינו שלו אינו יכול לזכות על ידי אמירה זו להקדישו על ידי כן, כדאמרינן בפרק קמא דב\"מ דהקדישה אינו כתקפה, ע\"ש בתוס', דאף שאם תקפה היה יכול להקדישה עכשיו שלא תקפה אינו שלו ואין הקדשו כלום, והכי נמי בנידון דידן כל שלא זכה בו לעצמו אינו יכול לבטלו ולהפקירו. וכן מוכח בהדיא בפירוש רא\"ש ור\"ן בנדרים דף ל\"ד ריש ע\"ב. דאי סלקא דעתך דיכול לבטלו למה הצריכו לבערו, יבטלנו ויעשה לפניו מחיצה ולא יבא לאכול ממנו, שהרי להתוס', וכן כתבו כל האחרונים, דהא דלא סגי בביטול לחוד היינו משום דילמא אתי למיכל מינה, על כרחך צריך לומר הא דלא סגי במחיצה היינו משום דלא בדיל מיניה כלל וישכח אף על המחיצה, מה שאין כן בחמצו של נכרי דבדיל מיניה מעט ודי לו במחיצה לזכרון, וא\"כ אין סברא כלל לחלק בין לא קיבל אחריות ובין קיבל אחריות דאז לא בדיל מיניה כלל כמו בשלו ממש, סוף סוף אינו שלו, ואדרבה הוא נזהר בו יותר שלא יחסר ממנו כלום כשאחריותו עליו.]", + "הרי הוא אסור באכילה כו'. כך כתב המ\"א. וכן מצאתי בהדיא ברמב\"ם שכתב אם לא קיבל עליו אחריות מותר באכילה לאחר הפסח ע\"ש, והביאו הב\"י. וכ\"מ בהדיא בתוס' והרא\"ש פ\"ב וטוש\"ע סי' תמ\"א, וכן כתבו כל האחרונים, דנכרי שמשכן חמצו אצל ישראל ולא אמר לו מעכשיו, דגוף החמץ של נכרי, ואם לא קיבל עליו אחריות מותר לכתחלה, ואם קיבל עליו אחריות אסור אפילו לאחר הפסח. וכ\"כ שם עוד הרא\"ש וכל האחרונים גבי נכרי שהלוה לישראל ולא משכן אצלו ואמר לו מעכשיו דגוף החמץ קנוי לנכרי ואעפ\"כ כיון שהאחריות על הישראל אסור אפילו לאחר הפסח. ויצא להם דין זה מהא דאמרינן בגמרא דלמ\"ד ישראל מנכרי קונה משכון אסור אפילו אחר הפסח, אע\"פ שאינו קנוי לו לחלוטין ואינו חייב באונסין לשיטת התוס' ורא\"ש ורמב\"ם ואינו עליו אלא כשומר שכר. וכן משמע בתוס' דף ל\"[א] ע\"ב ד\"ה שקונה כו', שמכאן יצא להם דין זה, לפסוק להחמיר בדבר שהוא מחלוקת בירושלמי שהביא החק יעקב דאשתמיטתיה כל זה:", + "מ\"מ מפני כו'. כן כתב החק יעקב. ואף המ\"א כתב בלשון י\"ל כו', אבל לא פשיטא ליה מילתא, שהרי בסימן תמ\"א סק\"ג נסתפק אם מחוייב לפדותו שלא יהא כפורע חובו מאיסורי הנאה ולא חשש לתקלה שמא ימכרנו לישראל אחר, אלא ודאי דבשביל כך אינו מחויב לפדותו. וכן מצאתי בלקט הקמח בשם בית הילל יו\"ד סי' קל\"ב דלא חשש לתקלה בכהאי גוונא, וכמו שפירש החק יעקב דבריו בסי' תמ\"ח סק\"ד, ע\"ש שכן הוא ג\"כ בודאי דעת הבית הילל:", + "תבא עליו ברכה כו'. בודאי שכן נכון לעשות למי שאפשר לו כדי לחוש לסברת המ\"א, באשר שהמתירין אין להם ראיה ברורה, כי לשון הג\"מ יש ליישבו לב' הסברות:" + ], + [ + "שוה אלא כדי כו'. עי' בח\"מ סי' ר\"ז ותמצא שכן דעת התוספות והרא\"ש והטוש\"ע, וכן הוא דעת רוב הפוסקים כמבואר שם בב\"י. ורמ\"א שם לא הביא דעה הב' אלא משום שיש נפקא מיניה דהמוחזק יכול לומר קים לי, אבל לענין איסור והיתר פשיטא דעיקר כהסכמת רוב הפוסקים, ומכל שכן להקל באיסור דרבנן דאף בספיקא מקילינן כמו שיתבאר בסי' תמ\"ח ותמ\"ט ע\"ש. ואף למי שאוסר שם באכילה, יש להתיר כאן כהסכמת רוב הפוסקים. והא דסתמי הפוסקים כאן, היינו משום דסתם משכון הוא שוה יותר מכדי חובו, וכן תירץ הש\"ך בי\"ד סי' רכ\"א ס\"ק מ\"ג:", + "ואם הקנה כו'. זהו פשוט ומבואר בכוונת המ\"א, שנסתפק אם הוא מחויב לפדותו אחר הפסח, ולא הזכיר כלל אם מחוייב לפדותו קודם הפסח שלא יעבור עליו בבל יראה, אם כבר הגיע הזמן ולא פרעו, דאף בהכי מיירי הש\"ע, כמ\"ש המ\"א לעיל, אלא ודאי דקודם הפסח א\"צ לפדותו אלא שיקנה אותו לנכרי בהקנאה גמורה וכמ\"ש בפנים:", + "[על ידי] קנין סודר כו'. עיין בש\"ך חו\"מ סי' קכ\"ג ס\"ק ל' בשם מהר\"מ מינץ ומהרשד\"ם, והסכים הוא ז\"ל עמהם, והאריך בראיות דנכרי אינו קונה בקנין סודר, ויש לחוש לדבריהם לכתחלה באיסור של תורה. ולכך לא הזכרתי קנין סודר בפנים בסי' תמ\"ח, אבל הזכרתי כאן לענין דיעבד, מאחר דיש לסמוך בדיעבד על ר\"ת וסיעתו וטוש\"ע בחושן משפט ואחרונים כאן:", + "שלא משך כו'. כך כתב החק יעקב, וכ\"כ הרמב\"ן במלחמות שלא קנהו אלא במשיכה דמשיכת הנכרי קונה כו' ע\"ש. ואף שכך כתב לענין הנכרי, הוא הדין לענין ישראל מנכרי, דחד דינא אית להו לכל מילי כמבואר בש\"ך לחושן משפט סימן קצ\"ד סק\"א בשם רוב הפוסקים ראשונים ואחרונים. ואף שביו\"ד סי' ש\"כ משמע בקצת אחרונים שם דהוה ספיקא דדינא, הרי חלק על זה הט\"ז שם בשם רמ\"א וכתב מדפסקו כל הפוסקים כו' מכלל דס\"ל דבכסף לא קני כו', וכ\"מ בתשובת נחלת שבעה הביאה החק יעקב בסי' תמ\"ח. ומ\"ש המ\"א אפילו לא משכנו בידו אם אמר לו מעכשיו כו', ר\"ל שהקנהו לו בקנין גמור בקנין סודר או אגב קרקע, כמ\"ש המ\"א בסק\"א, וזהו שסיים המ\"א וכמ\"ש לעיל, ר\"ל בסעיף קטן א', דאי לא תימא הכי הרי לא נזכר בדבריו לעיל כלום מדין זה. וע\"כ צ\"ל כן, דאם לא כן למה הזכירו כל הפוסקים ומשכנו בידו גבי ישראל כו', כמו שהקשה הרא\"ש גבי נכרי שהלוה כו':", + "בדינינו זכה כו'. כ\"כ המ\"א בסק\"ג דבדיניהם דיינינן ליה, וכוונתו מבוארת דכל היכא דאיכא זכות לישראל בדיניהם דיינינן ליה בדיניהם מדין תורה, כדאמרינן בב\"ק דף קי\"ג בדיני אומות העולם זכהו כו', ע\"ש וברמב\"ם פרק י' מהלכות מלכים הלכה י\"ב. ומ\"ש המ\"א בסי' תמ\"ח דלא דיינינן בדיניהם, היינו שאין הנכרי קונה בדין תורה מישראל בקנין שאינו אלא בדיניהם, שהרי זכות הוא לו לישראל שיוכל לחזור בו כשירצה, וא\"כ עובר עליו בבל יראה, והוא הדין גבי אסמכתא בנכרי מישראל דאינו קונה בע\"כ של ישראל ולכך עובר עליו בבל יראה להרמב\"ם וסיעתו. ואף הראב\"ד וסיעתו לא חלקו עליו אלא משום דהישראל גמר ומקני כיון שבדיניהם אין דנין אסמכתא, כמה שכתב המ\"א בסי' תמ\"ח:", + "לענין הבאים ע\"י כו'. עיין במ\"ש בסי' ת\"מ:" + ], + [ + "ואפי' יש כו'. כן דעת העולת שבת והאלי' זוטא בשם רמ\"א ולבוש, וכן משמע בט\"ז וחק יעקב בסוף סי' תמ\"ז, וכן הוא בפרי חדש שם. ואף המ\"א לא הסכים בהדיא עם הב\"ח, אלא שהעתיק דעתו בשמו והרוצה לחלוק יחלוק, ואם היה מסכים עמו היה כותב דעתו בסתם ואח\"כ היה רושם בשני חצאי לבנה מבטן מי יצאו הדברים, כדרכו בכל מקום כשמסכים לדברי הפוסקים שמעתיק, אבל כאן לא עשה כן לפי שאינו מסכים עמו בבירור. ובס\"ק מ\"ה חלק עליו בהדיא וכתב שאין להקל נגד כו' מכלל שלא הסכים עמו במה שהעתיק דבריו. ובלאו הכי בדברי סופרים הלך אחר המיקל ובפרט שהמה רבים:", + "וכן יכול כו'. הנה פרי חדש פסק כן אף בתוך הפסח לפי שכל איסורין לסתם יינן מדמינן להו כמ\"ש הר\"ן בפרק [ג] דע\"ז שכך כתבו הראשונים ז\"ל עכ\"ל בסי' תס\"ז סעיף [י]. אבל אנן לא קיי\"ל הכי, אלא כמ\"ש רמ\"א שם. והוא מדברי הר\"מ שהובא במרדכי פרק כל שעה והעתיקו במ\"א סי' תמ\"ה שכל שגוף איסור דאורייתא מעורב בו לא מהני תקנה זו דמדמינן ליין נסך ודאי שנתערב יין ביין ע\"ש. וא\"כ באיסור דרבנן כ\"ע מודו דלסתם יינן מדמינן להו דאף יין ביין שרי, וכ\"ש בדין חמץ שעבר עליו הפסח דקיל טפי מסתם יינם, שהרי הוא בטל בס' לכ\"ע ולרוב הפוסקים ברובא בעלמא וסתם יינם אוסר במשהו מדינא דגמרא. וכ\"מ בהדיא במ\"א וחק יעקב סי' תמ\"ה דכל היכא דליכא איסורא דאורייתא לסתם יינן מדמינן להו אף בתוך הפסח.
ומה שהזכיר רמ\"א בסוף סימן תמ\"ז תקנתא דפדיון, ולא הזכיר תקנתא דמכירה לנכרי, היינו משום דכוונתו למצוא היתר אף באכילה, כמ\"ש המ\"א שכן משמע מלשון רמ\"א:", + "במתכוין כדי כו'. כן כתבו הב\"ח והמ\"א בסי' תמ\"ז ועולת שבת בסימן תס\"ז וצמח צדק בסי' פ(ו). והחק יעקב עצמו הסכים לדבריו. וכן הוא דעת הטור סי' תנ\"ג שכתב ואין כאן מבטל איסור כיון שאינו מתכוין כדי לבטל, משמע דבמתכוין אסור. וכ\"כ בדרכי משה שם בשם תשובת הר\"ן, הביאה הב\"י סי' תס\"ז. וכ\"כ הרשב\"א בתשובה הביאה המ\"א בסי' תמ\"ז. וכן הוא דעת מהר\"מ (אף דלא קי\"ל כותיה במה שמחמיר בשאינו מתכוין), הובאו דבריו בתשובת הרשב\"א סי' תתל\"א. וכ\"כ הפרי חדש בפשיטות בסימן תנ\"ג ע\"ש.
והנה לפי ראיות הט\"ז יהיה מותר לערבו בידים כמו בסוכה, וזה ודאי אינו. וכ\"מ בהדיא בש\"ע וכל האחרונים בסי' תנ\"ג דנהגו לנקר הרחיים מקמח חמץ הנדבק בהם, ובודאי יש ס' בקמח הנטחן נגד קמח הנדבק ברחיים, ואם מעיקר הדין היה מותר לערבו בידים לא היה מקום להחמיר לנקרו. ואם חששו להאומרים דקמח בקמח נקרא יבש ביבש, כבר נהגו מחשש זה לאפות הכל קודם הפסח כמבואר בחק יעקב שם. וכ\"מ בש\"ע סי' תנ\"ב עיין במ\"ש שם בפנים ובחק יעקב שם ס\"ק י\"ח ופרי חדש שם. וכן מסתבר באמת, דאל\"כ יהא מותר לערב חלב בתוך קדירה שמרתיחין בה מים לבשל שם בשר במים אלו עם מעט החלב שנתבטל בס' במים קודם שנתן שם הבשר כיון שאין כאן איסור עדיין, וח\"ו ישתקע הדבר ולא יאמר. ועיקר ראייתו של הט\"ז היא מסי' תרכ\"ו, כבר תירץ שם המ\"א בשם הר\"ן בטוב טעם ודעת. ופשיטא שאין לסמוך על הט\"ז וחק יעקב נגד מהר\"ם ורשב\"א ור\"ן וטור וב\"י ורמ\"א בדרכי משה וב\"ח ומ\"א ועולת שבת וצמח צדק וחק יעקב ופרי חדש:", + "כדי להשהותו כו'. כן דעת הטור והב\"ח סוף סי' תמ\"ז, וכ\"מ בפרי חדש סי' תס\"ז סעיף א' לדברי האומרים דאינו חוזר וניער ע\"ש. ואף המ\"א בסי' תמ\"ז ס\"ק מ\"ה כתב שכן עיקר, אלא שמסיים שאין להקל נגד הרשב\"א, והיינו משום שלא היה לפניו אלא דברי הב\"ח שהכריע כהטור נגד הר\"ר יונה, ולא רצה המ\"א לסמוך על הכרעתו כיון שהרשב\"א מסכים עם הר\"ר יונה, אבל אנן שיש לפנינו דברי הט\"ז וחק יעקב שפסקו כראבי\"ה ומרדכי להקל אפילו כדי לאכול בפסח, אף שבזה דבריהם דחוים מהסכמת רוב ראשונים ואחרונים (ומראבי\"ה אין ראיה כמו שיתבאר), מ\"מ לענין להשהותו לא נדחו דבריהם, והטור והב\"ח והפרי חדש מסכימים עמהם להקל, וגם המ\"א כתב שכן עיקר. והדרינן לכללין שבדברי סופרים הלך אחר המיקל:", + "תיקון עשייתו כו'. כן כתב הרשב\"א בתשובה בשם הראב\"ד, הביאה המ\"א כאן בקוצר, והובאה באורך בב\"י יו\"ד סי' קל\"ד בלי שום חולק ע\"ש, ופסק כן בש\"ע שם. וכ\"כ הרא\"ש בשם הראב\"ד בפרק ה' דע\"ז סי' ל'. וכ\"כ רבינו ירוחם, הובא במ\"א. וזהו ג\"כ כוונת הרא\"ש רבו (שממנו הוציא רבינו ירוחם דבריו) [ב]מה שכתב גבי אלמור\"י אבל לעירובי ולשהויי לא, והובא במ\"א ס\"ק י\"ד, וכתב על זה עיין מ\"ש סעיף א', ר\"ל שבסעיף א' הביא דעת הרשב\"א ורבינו ירוחם, ומדבריהם נלמוד טעם למה אסור לעירובי כו', הרי הטור בסוף סי' תמ\"ז מתיר לעירובי ולשהויי, וכך פסק הב\"ח ומ\"א ושאר אחרונים, אלא ודאי דהטעם הוא משום שדרך תיקון עשייתו כו', כמ\"ש הרשב\"א. והחק יעקב מפני שאין דברי המ\"א חשובים בעיניו לדקדק בלשונו, לא השגיח על מ\"ש עיין במ\"ש בסעיף א', והשיג עליו שלא כדת ודברי המ\"א ברורים.
וזהו ג\"כ כוונת הב\"י בשו\"ע, שבשו\"ע סי' תמ\"ז נראה שמסכים להאומרים דאינו חוזר וניעור וכאן אסר התריאק\"ה בפסח, לפי שנמשך אחר דברי רבינו ירוחם הנ\"ל שהעתיק בב\"י בסי' תמ\"ז. ואף רמ\"א לא הגיה עליו, אלא משום דהעתיק לשון רמב\"ם סוף פרק ד', דמלשונו משמע אף דבר שאין דרך תיקון עשייתו כך אסור באכילה, אבל בתריאק\"ה אפשר דמודה ליה, שהרי הרא\"ש וטור העתיקו דברי הרמב\"ם בדין התריאק\"ה ובדין חוזר וניעור פליגי עליה, כמבואר בסי' תמ\"ב ע\"ש בטור וב\"י. וכ\"כ שם הפרי חדש שזהו דעת הש\"ע. ואף אם נאמר דאין כן כוונת רמ\"א בהג\"ה, מ\"מ לענין הלכה יש לנו לפסוק כרשב\"א וראב\"ד ורא\"ש ורבינו ירוחם וטוש\"ע ומ\"א ופרי חדש, ובפרט שביו\"ד הסכימו הכל לדברי הרשב\"א, וגם הט\"ז כאן אוסר התריאק\"ה באכילה. ואף החק יעקב לא התירו אלא משום דאשתמיטתיה כל דברי פוסקים הללו, שהרי לא הביאן כלל, ואלו ראה דבריהם לא היה משיג על המ\"א כמ\"ש.
ולכך השמטתי מתני' דכותח כו', שזהו נכלל במה שכתבתי שדרך תיקון עשייתו כו' כמבואר ברשב\"א, והעתקתיה במקומה קודם סי' תכ\"ט:", + "אינו נראה לך כו'. כ\"מ במ\"א ריש סי' תנ\"א בשם הראב\"ן שכתב דתערובת חמץ אסור להשהותו משום דנראה הוא אלא שאינו ניכר, משמע דהטעם שאינו נראה שרי מדאורייתא, ואין לומר דנקרא מצוי לך, דאם יאכלנו ירגיש טעם החמץ, דא\"כ אף בכלים שנבלע בהם חמץ הרבה ונותנים טעם בהמתבשל בתוכם יאסר להשהותן דנקרא מצוי לך אם יבשל בהם ויאכל התבשיל ירגיש טעם החמץ, אלא ע\"כ צ\"ל כיון דעכשיו בשעה שאתה מחייבו לבערו אין ממשות החמץ מצוי בעולם אלא בלוע בכלי א\"צ לבערו, וכל שכן בטעם הבלוע שאין שם מממשות החמץ כלל שאין צריך לבערו מן התורה כמ\"ש החק יעקב *.
[* אך אין טעם נכון מבואר בדבריו לחלק בין אכילה לביעור, לשיטת הרמב\"ם ושו\"ע דזה תלוי בזה, כמבואר במ\"א, וכדמשמע בפרק קמא דביצה שהן למידין זה מזה. כבר תמה עליו בסי' צ\"ה.]
איברא דבמ\"א סימן זה סק\"ח משמע קצת כמ\"ש העולת שבת ואלי' זוטא. וכן הוא האמת בודאי לשיטת ר\"ת וסיעתו דכל היכא דאיכא טעם האיסור אף שאין בו כלום מממשו לוקה וחייב כרת על כזית ממנו כמו על האיסור עצמו שההיתר נתהפך להיות כגוף האיסור כמ\"ש התוס' והרא\"ש סוף פרק גיד הנשה. וההיא דפרק בתרא דע\"ז טעמו ולא ממשו אין לוקין עליו מוקי לה במין במינו כמבואר שם, א\"כ פשיטא דעובר בבל יראה ובל ימצא על כזית ממנו, כיון שחייב עליו כרת, לפי שגוף ההיתר נעשה איסור א\"כ החמץ נראה ומצוי. והנה הטור בסי' תנ\"ג פסק כרבינו תם, שלא הצריך כזית בכדי אכילת פרס אף בשאר מינים דלא שייך טעמא דגרירא. וכ\"כ הש\"ך ביו\"ד סי' שכ\"ד ס\"ק י\"ז, דלרא\"ש וטור א\"צ כזית בכדי אכילת פרס משום דטעם כעיקר דאורייתא, והיינו משום שגוף ההיתר נתהפך לאיסור, כמבואר בהדיא ברא\"ש סוף הלכות חלה ע\"ש. ומה שבסימן צ\"ח בטור יו\"ד העתיק דעת רבינו חיים, כבר עמד בזה הפרי חדש ריש סי' זה ע\"ש. ולפי זה היה נראה לפסוק כהעולת שבת. אך דעת הש\"ע ומ\"א בסי' ר\"ח ס\"ט מבואר בהדיא דלא חששו לסברת ר\"ת, אף להחמיר בשל תורה אם אכל ושבע, שהרי מבואר שם במ\"א דדין חלה ובהמ\"ז שוין לגמרי בין להקל בין להחמיר ע\"ש, וכיון שפחות מכזית בכדי אכילת פרס אינו מברך בהמ\"ז אפילו אכל הרבה הוא הדין דאינו חייב בחלה, דלא כמ\"ש הש\"ך ביו\"ד. ובלאו הכי דעת הרמב\"ם ורש\"י דטעמו ולא ממשו לאו דאורייתא. וגם דעת הראב\"ד ורשב\"א ור\"ן דאינו חייב אלא אם כן אוכל פרס שלם, דלא כר\"ת ודלא כרבינו חיים, וכך פסק הפר\"ח.
לפיכך העיקר בדין זה להקל במקום הפסד מרובה ולהחמיר במקום שאין הפסד מרובה:", + "רק משום חשש כו'. עי' במ\"ש סי' תמ\"ו בעז\"ה:", + "נתהפך כו'. זהו שיטת רבינו חיים שנראה מדברי התוספות והרא\"ש שהסכימו לזה. וכן כתב הטור יו\"ד סי' צ\"ח. ואף שהראב\"ד ורשב\"א חולקין על זה, כמ\"ש לעיל, מ\"מ נראה להחמיר כרבינו חיים, ודלא כפרי חדש, כי כן מבואר במ\"א וחק יעקב ושאר אחרונים בסי' תנ\"ג, דע\"י כזית בכדי אכילת פרס נתהפך ההיתר לאיסור, דאם לא כן לא היה יוצא ידי חובתו בכזית מצה עד שיאכל פרס כמ\"ש הפרי חדש לשיטתו. וכן לענין בהמ\"ז לא היה ראוי לברך עד שיאכל פרס כמו באכילת מצה, ולא כתבו כך הש\"ע והאחרונים בסי' ר\"ח סעיף ט'. וכן לענין חלה, דלהראב\"ד וסיעתו אם עירב אורז עם שאר מיני דגן אינה חייבת אלא א\"כ רובה דגן ויש בדגן שיעור חלה, כמבואר ברשב\"ץ חלק ב' סי' רצ\"[א] פ\"ה, עי' בפרי חדש סי' תנ\"ג, ובאלי' זוטא וחק יעקב שם, אבל אנן לא קיי\"ל הכי עיין ביו\"ד:", + "הרביעי כו'. בשו\"ת פנים מאירות הביא ראיה לזה ממ\"ש הב\"י ביו\"ד סס\"י קט\"ו בשם בעל העיטור, ושם מוזכר ג\"כ חמץ שעבר עליו הפסח, אבל בחמץ לפני הפסח יש לומר דאפשר לא מקילינן כולי האי (דלא כשיורי כנסת הגדולה), לפי שיש לו עיקר מן התורה, דהיינו חמץ גמור להשהותו.
וכיון שחייב לבערו בערב פסח מדברי סופרים, כמו מי דבש הראשון, לפיכך גם לאחר הפסח הוא אסור בהנאה כמו מי דבש הראשון, כיון שעבר על מצות חז\"ל שצוו לבערו ועבר בבל יראה ובל ימצא מדברי סופרים. והרי זה דומה לפחות מכזית חמץ שעבר עליו הפסח שאסור בהנאה. ולא אמרינן דהיכא דלא עבר אדאורייתא ליכא למיקנסיה, אלא בדבר שלא הצריכוהו לבער משום מצות ביעור עצמה אלא משום חשש תקלה שלא יאכלנו, כגון חמץ נוקשה ומשהו חמץ בתוך הפסח וכיוצא באלו, אבל דבר שהצריכוהו לבער משום מצות ביעור בעצמה, כגון פחות מכזית גזירה משום כזית, וכן דבר המעמיד אף שיש ס' לבטלו מן התורה לרוב הפוסקים, כמ\"ש הפרי חדש והחק יעקב, מ\"מ כיון שמדברי סופרים אינו בטל הרי עבר על ביעור דרבנן ובל יראה ובל ימצא דרבנן, דאם לא כן, אף שהוא כבעין מכל מקום כיון שאינו אלא מדברי סופרים להוי כחמץ נוקשה בעינו שמותר לאחר הפסח, אלא ודאי הדבר ברור כמו שכתבתי. וזהו טעמו של (הרשב\"א) [הראב\"ן] שהביאו המ\"א לפסק הלכה דאף מי דבש הרביעי והחמישי אסור לאחר הפסח, כיון דעבר על בל יראה ובל ימצא דרבנן. וכ\"מ בהדיא ברא\"ש וברבינו ירוחם וטור ומ\"א בשם הרשב\"א גבי אלמור\"י, עיין שם.
והא דשרינן שאור הד'* היינו בתערובת שלאחר הפסח, שאף שאור הא' אין לו עיקר מן התורה, דומיא דחלב של עכו\"ם. וכהאי גוונא כתב הרשב\"א בתורת הבית הארוך, הביאו הב\"י בי\"ד סי' קכ\"א, על הא דכלי חרס מגעילו ג' פעמים, דהיינו בדבר שאין לו עיקר מן התורה כמו בתרומה דרבנן ע\"ש. וחמץ שעבר עליו הפסח נמי דמי לתרומה דרבנן לענין ביטול ברוב לרוב הפוסקים, כמ\"ש המ\"א בסי' תמ\"ז. לפיכך אין לסמוך על שו\"ת הנ\"ל אלא בהפסד מרובה. ועיין באלי' זוטא סוף סי' תמ\"ז, ובשו\"ת שבסוף ספר בית לחם יהודה בסס\"י רצ\"ג:
[* פירוש של כותים בזמן שהיה חמצן כחמצו של ישראל שעבר עליו הפסח.]", + "יכול להוסיף כו'. זהו פשוט לפי דעת המ\"א, דמדמי דין זה לתערובת יבש ביבש כשאר איסורין לענין איסור אכילה דמותר להוסיף כמ\"ש בש\"ע יו\"ד סי' ק\"ט, ולכן גם כאן התיר המ\"א לבשל עד שיהא נימוח, והוא הדין דמותר להוסיף דמאי שנא, אידי ואידי מבטל בידים הוא. עיין ביו\"ד סי' ק\"א ס\"ו. וכ\"מ עוד במ\"א סי' תס\"ז ס\"ק ד' שכתב ולפי מש\"כ בסי' תמ\"ז דיבש ביבש קודם הפסח בטל ברוב א\"כ מותר לטוחנן ולבטלן בס' וכן הוא ביו\"ד סי' ק\"ט עכ\"ל, וכוונתו כמו שכתבתי, ואם יש ס' בכרי נגד החטים החמוצים בלאו הכי נמי שרי, כמ\"ש בסי' תנ\"ג דאינו טוחן כדי לבטל, וכמ\"ש המ\"א בסי' תמ\"ז ס\"ק מ\"ה, אלא מיירי אף אם אין ס' מותר להוסיף עד ס'. אי נמי מיירי בטוחן כדי לבטל, ואפ\"ה שרי כיון שכבר נתבטל ברוב יבש ביבש, וה\"ה דמותר להוסיף מהאי טעמא. ואף שאסר המ\"א בס\"ק מ\"ה להוסיף, הרי פירש הטעם שאין להקל נגד הרשב\"א, והרשב\"א ביאר הטעם דילמא אית בהו גרגרים שנתבקעו כו', כלומר דלא נתבטלו ברוב קודם הטחינה, הלכך הרי זה מבטל איסור בידים*, אבל אנן איירינן דליכא בהו גרגיר שנתבקע**. וכן דעת העולת שבת להתיר להוסיף אי לית בהו גרגיר שנתבקע, אלא שדעתו לחלק בין כדי לאכול ובין כדי להשהות, ולא קיי\"ל הכי כמ\"ש לעיל. ואף שמשמעות הרשב\"א דלהוסיף כדי לאכול אסור אף אי לית בהו גרגיר שנתבקע, היינו משום דהרשב\"א הוא בר פלוגתיה דהרא\"ה המתיר להוסיף על תערובת יבש ביבש בשאר איסורין (כמ\"ש הר\"ן בשמו), שעל היתר זה סמך המ\"א דהכי קיי\"ל בי\"ד שם. ולפי זה כל שכן דב' בני אדם מותרים להשהות, דבכהאי גוונא בשאר איסורים אף הרשב\"א מודה, כמבואר ביו\"ד שם.
[*] אם מוסיף עליהם, דלא כפר\"ח סימן תנ\"ג.
** ואי אית בהו יתבאר בסי' תנ\"ג.]
וכל זה לדעת המ\"א דס\"ל דמשום חוזר וניעור לחוד אין איסור להשהות, וראייתו אפשר מהסוברים דאף לח בלח חוזר וניעור ואפילו הכי מותר לקיימו. אבל בט\"ז לא משמע הכי, שהרי כתב בסי' תמ\"ז ס\"ק י\"ח אפילו מדרבנן אין האיסור אלא מצד חומרא דמשהו כו' ע\"ש, ולהמ\"א מעיקר הדין ראוי לאסור לדעת הרשב\"א שביו\"ד סי' ק\"ט ולא מצד חומרא דמשהו, אלא ודאי כוונת הט\"ז אף לדעת הרא\"ש שם אסור מצד חומרא דמשהו דחוזר וניעור אף לענין להשהותו. וכ\"כ הפר\"ח בסימן תס\"ז סוף ס\"א ובסי' תמ\"[ב] סוף ס\"א בשם תשובת הרשב\"א*. וגם הגהות מיימוניות ומרדכי הארוך דאסרי להשהות תערובת יבש ביבש, מסתמא סבירא להו כהרא\"ש בשאר איסורים, שהרי המסדרים הגהות מיימוניות ומרדכי הם תלמידי מהר\"ם, ומהר\"ם ס\"ל כהרא\"ש, הובאו דבריו בתשובת הרשב\"א סי' תש\"ל, ובמנחת יעקב כלל ל\"ט. וגם הסמ\"ק ס\"ל כהרא\"ש, כמבואר בתורת חטאת שם. ודרך הגהות מיימוניות לימשך אחר דבריו בכל מקום.
[* אף לענין לח בלח, וכן כתב בסי' תמ\"ז ס\"ד אף לענין טעמא בעלמא. והמ\"א לא העתיק מתשובת הרשב\"א אלא מאי דנפקא מינה לדידן.]
ומ\"מ לענין להוסיף, כיון שהט\"ז עצמו מתיר לבטל חמץ קודם הפסח וכן המרדכי הארוך מתיר לבטל עכ\"פ היכא דכבר נתבטל ברוב. ואפשר דגם הגהת מיימוני ס\"ל הכי. לפיכך יש להקל בזה כדעת המ\"א, דבדברי סופרים אין לנו לנקוט חומרי דמר וחומרי דמר, ר\"ל חומרת הט\"ז דיבש ביבש חוזר וניעור גם להשהותו, וא\"כ כל אחד ואחד בפני עצמו נמי אסור להשהות, וחומרת המ\"א מאי דמשמע מלשונו דלא שרי לבטל בידים אלא מטעם המבואר ביו\"ד סי' ק\"ט, דהיינו שכל אחד ואחד בפני עצמו הוא מותר ע\"ש. אבל אם לא הוסיף יש להחמיר שלא להשהות, ואפילו כל אחד בפני עצמו, דהיינו אפילו ביער כל התערובות ולא נשתייר אלא משהו לא ישהנו, כדי לחוש לדעת הרשב\"א והמרדכי והגהות מיימוניות וט\"ז ופרי חדש, שהרי לדעתם כשם שאסור לאכלו משום שחוזר וניעור כך אסור להשהותו מהאי טעמא. ומכל מקום בהפסד מרובה וכהאי גוונא יש להקל, שהרי דעת הש\"ע בסי' תס\"ו ס\"ד דלא אמרינן חוזר וניעור לענין להשהותו, ע\"ש במ\"א ובמה שכתבתי שם:", + "התריאק\"ה כו'. עיין במה שכתבתי לעיל. ועיין בתשובת הרשב\"א שהביא הב\"י ביו\"ד סוף סימן קל\"ד, מבואר שם שכל מאכלי הרופאים שנותנים לחולים נקרא דרך עשייתו ואינו מתבטל ע\"ש:", + "כל דבר כו' מותר ליהנות כו'. עיין בתוס' ריש פרק כל שעה ד\"ה ר' יהודה אומר כו', (ועיין במ\"ש לקמן) ובמהרש\"א שם, דסותר כלל זה לכאורה. וכ\"כ בתשובת חכם צבי סי' פ\"ו. ויש ליישב דשם מיירי בכותח דאסור לאכלו מן התורה בפסח כמבואר בתוס' ריש פרק ג'. ואף למ\"ד דאינו אסור אלא מדברי סופרים, מ\"מ כשם שאסרוהו באכילה אף כשאין בו כזית בכדי אכילת פרס גזרה משום יש בו כך אסרוהו בהנאה מגזרה זו עצמה, דאיסור הנאה ביש בו הוא מן התורה, שהרי חייב עליו כרת בכזית כמ\"ש הב\"י והפרי חדש. ובאמת כותח אסור להשהותו מדברי סופרים אף לר\"ת, גזירה שמא יאכלנו בפסח, כמ\"ש הרא\"ש ריש פרק ג', לחד שינוייא שבתוס' ריש פרק קמא, בשם רשב\"א. וכן קיי\"ל כמ\"ש כל האחרונים. ור\"י בתוס' ריש פרק כל שעה ס\"ל כאידך שינויא, שהוא מסתם תוספות שהוא ר\"י. אי נמי ס\"ל לר\"י כיון דלא אסור להשהותו אלא מדברי סופרים לא היה לנו לגזור שמא יסברו שנשתהה אצלו בפסח*, אבל בהנאה ס\"ל כמ\"ד דאסור מדאורייתא, וכמ\"ש הרמב\"ם דהלכה כרבי אליעזר, עיין בב\"י:
[* אי לאו משום שמא יאמרו שבפסח מכרו כדמסיק.]", + "כשנכבסו כו' קודם ל' יום. כן כתב המ\"א שראה גאונים מחמירים לעשות צעיפי נשים קודם שלשים יום, ומבואר בדבריו דטעם המקילים הוא משום דזה לא מיקרי נראה מבחוץ, משמע בהדיא דאם באמת נראה ממשות החמץ אסור להשהותו אלא א\"כ נעשה קודם ל' יום. וכ\"כ בהדיא הט\"ז סק\"ב, דלראבי\"ה יש להחמיר אף בבגדים אם נראה בהם ממשות החמץ, אלא שהוקשה לו מנהג העולם שאין מדקדקין בכך והאריך לחלוק על ראבי\"ה, וכבר סתר החק יעקב את דבריו והסכים לפסוק כראבי\"ה, וכ\"פ מהרא\"י בתרומת הדשן, וכ\"מ במ\"א שיש לפסוק כראבי\"ה, וכן פסק רמ\"א בדרכי משה בשם מהרי\"ו:", + "אין החלון מצרפן כו'. עיין מה שכתבתי לקמן גבי עריבה שם נתבארו כל הדברים הללו. והנה המגן אברהם מיירי שהבצק כולו הוא עשוי לחזק, כדמשמע ממה שכתב בסימן תמ\"ז סעיף ה', וכוונתו להביא ממ\"ש רמ\"א שם בסוף ההג\"ה דכשאין מן הבצק כזית במקום אחד אין צריך לבער אם הוא עשוי לחזק. והנה רמ\"א שם מיירי בחבית שהוא כלי, אבל בחלון המחובר לבית אפילו יש במקום אחד בצק הרבה שאין עשוי לחזק וכן בהרבה מקומות (רק שהוא פחות מכזית במקום אחד) אין החלון מצרפן, שכל המחובר לקרקע הרי הוא כקרקע, שהרי הנוטל החלון מהבית בשבת חייב משום סותר בנין קבוע כאלו סתר הבית עצמו והבית אינו מצרף כמו שיתבאר לקמן בשם הירושלמי. אלא לפי שסתם בצק שבבית כולו לחזק, לפיכך קיצר המ\"א בביאור טעם דין זה, כדרכו שאוחז דרך קצרה:", + "אסור להניח בתוכן קמח של פסח כו'. הנה המ\"א כתב קמח בפסח, משמע דקודם פסח שרי, אבל בחק יעקב העתיק בשמו קמחא דפסחא, משמע אפילו קודם הפסח. ואף שמותר ליתן כד של חומץ אצל כד של כותח, משום דאף אם יפול מהכותח לתוך החומץ יתבטל בס' כמ\"ש ביו\"ד סי' צ\"ה, וה\"נ יתבטלו הפירורין בס' קודם הפסח שהוא שעת היתר. זה אינו, דפרורין אינן בטלין בקמח דאינן מתערבין יפה, כמ\"ש החק יעקב סי' תס\"ו ס\"ק י\"ג. והוה כמו יבש בלח ואי אפשר לסננו כגון שנפל ברוטב עבה, דאע\"פ שאי אפשר לברר האיסור משם בידים מחמת דקותו, אעפ\"כ כיון שבמקומו מובדל הוא מההיתר ויש הפרש בין זה לזה שזה לח וזה יבש ואין נבללין זה בזה לכך אינו מתבטל בתוכו*, לדעת הט\"ז ביו\"ד סי' ק\"ד, והסכימו עמו המנחת כהן ופר\"ח ומנחת יעקב כלל פ\"ה ס\"ק נ\"ז. וה\"ה בפירור המעורב בקמח שהפירור יש לו דין יבש אף שהוא דק מאד** כיון שיש בו ממשות קצת, מה שאין כן בקמח שהוא נימוח ביד כלח ממש (ולכן קמח בקמח מקרי לח בלח), וזה שכתב החק יעקב שאינן מתערבין יפה. וכיון שדינן כיבש בלח שאין נבללין זה בזה שוב אין לחלק בין תוך הפסח לקודם הפסח, ובין חמץ גמור לנוקשה***.
[*] ועיין בב\"י ביו\"ד סי' קט\"ו שנחלקו בזה הרשב\"א עם הרמב\"ם ע\"ש.
** כמו שכתב במנחת יעקב כלל ל\"ט סק\"ג בשם המנחת כהן.
*** דלא מקילינן בנוקשה כי אם על ידי תערובות אבל בעיניה לא.]
ומתוך זה יתבאר לך שיפה כתב הט\"ז בסי' תמ\"ז סק\"[ו] דפירורים דקים הנשארים ביין אחר הסינון אינן בטילין, דלא כחק יעקב שכתב שדינם כלח בלח, וזה אינו, דמאי שנא מפירורים שבקמח****. ולפי זה ע\"כ צ\"ל דלדידן דמהני סינון ביין היינו משום דקיי\"ל דע\"י הסינון לא נשאר בו שום פירור אפי' דק מאד, ולכך צריך ליזהר לסננו בבגד עב קצת, כמו שכתבתי שם בפנים:
[**** ולפי מה שכתבתי לעיל דעיקר הטעם הוא כיון שבמקומו הוא מובדל כו'.]", + "אם הן מדובקין כו' אם הוא מודבק כו'. הנה המ\"א הביא מחלוקת הפוסקים על פחות מכזית בלבד אם צריך לבערו. והנה המחמירים הם הרי\"ף והרמב\"ם הסוברים (כרב הונא דאמר) סמי קילתא מקמי חמירתא. והנה הרב ב\"י בש\"ע ודאי נתכוין לפסוק כרי\"ף ורמב\"ם כדרכו, שהרי העתיק בש\"ע לשון הרמב\"ם אות באות, ואעפ\"כ [בסעיף י\"א] פסק דבעי צירוף כלי. ויותר תמוה, דבסעיף ח' העתיק לשון הרמב\"ם הואיל ואלו חצאי הזתים דבוקים בכתלים כו', ופירש הוא ז\"ל עצמו בכסף משנה דדבוקין דוקא, וכמו שכתב המ\"א בשמו, הא לאו הכי אפילו פחות מכזית בלבד צריך ביעור. וע\"כ צ\"ל [דבסעיף י\"א] דצריך צירוף כלי היינו משום דמיירי גם כן בדבוקין, כדמשמע בהדיא בלשונו כי א\"א לנקרן כו'*, ובודאי הבצק שאי אפשר לנקרו הוא דבוק בסדקי העריבה, דכהאי גוונא בבית א\"צ לבער היכא דליכא למיחש דכניש להו גבי הדדי, כמו בבית והעליה, כדאיתא בהדיא בירושלמי שהביא הפרי חדש (שממנו הוציאו הטוש\"ע דין צירוף כלי) הכלי מצרף ואין הבית מצרף כו', וכך פסק הרמב\"ם ושו\"ע. והיינו בדבוקין כמבואר בלשונם, אבל כשאינם דבוקין ס\"ל להרמב\"ם וש\"ע כמ\"ש בכסף משנה, דאפילו פחות מכזית בלבד צריך לבער, אף בכלי, דבכהאי גוונא לא שייך כלל צירוף כלי לדעת הפרי חדש בירושלמי, שמקשה על דין צירוף כלי ממתני' דפחות מכן בטל במיעוטו ומתרץ כאן בתלוש כאן במחובר, ופירש הפר\"ח דמתניתין מיירי בתלוש ולכן אין הכלי מצרף.
[* והדין נותן כך דהא דפחות מכזית צריך ביעור היינו מדרבנן שמא יבא לאכלו כמו שכתבתי בפנים, והיינו דוקא כשהוא בעין, מה שאין כן כשהוא דבוק, וכ\"ש כשהוא דבוק כל כך עד שאי אפשר לנקרן. ולא גרע מאילו היה מטונף קצת שאינו ראוי לאכילה.]
אלא שדברי הפרי חדש תמוהים מאד, דהא גבי כותלי הבית והקורות כתב השו\"ע דדבוקין עדיף טפי. וגם מ\"ש דמתניתין מיירי בתלוש הוא דחוק, דבצק שבסדקים אינו תלוש. ועוד שבתלוש א\"צ צירוף לפי דעת השו\"ע סעיף [ח]. אלא ודאי דהירושלמי איפכא קאמר דבתלוש הכלי מצרף ובמחובר אינו מצרף, והיינו כקילתא, אבל לחמירתא אם אינו עשוי לחזק אף במחובר מצטרף, אבל בלא צירוף א\"צ לבער. וזהו דעת ר' יחיאל מפרי\"ש בהגהת סמ\"ק (שהעתיק בש\"ע [סעיף י\"א]) ע\"ש ובב\"ח. ולפי זה הבית אינו מצרף במחובר ודבוק בו אף שאינו עשוי לחזק. ומשום הכי סתם הש\"ע סוף סעיף ח' וכתב הואיל ודבוקים, ולא פירש דדוקא דבוקים בגומא כמו שכתב בכסף משנה והוה ליה עשוי לחזק, והיינו לפי שבחיבור ההוא לא בא אלא ליישב דברי הרמב\"ם, אבל בשו\"ע שירד לפסוק הלכה בכל דין ודין, פסק כסמ\"ק וטור דצירוף כלי מהני לבצק הדבוק בסדקי העריבה, אם כן אי אפשר לומר כלל דהדבוק בגומות ה\"ל כאלו עשוי לחזק ממש, שהרי בעשוי לחזק אין צירוף כלי מועיל, כמ\"ש במשנה בהדיא פחות מכן בטל במיעוטו, ופירש המ\"א לשיטת הסמ\"ק וטוש\"ע דהיינו כשיש כזית ע\"י צירוף כלי, וכך כתב רמ\"א בסי' תמ\"ז סעיף ה' דבעשוי לחזק אין הכלי מצרף. וא\"כ אפשר דדברי הרמב\"ם וש\"ע הן כפשטן דבדבוקין בבית א\"צ לבער, אף שאינו בגומא, שאף שהוא בגומא אינו נקרא עשוי לחזק ממש, א\"כ אין הגומא מועלת כלום, ועיקר ההיתר הוא משום דדבוק לבית הוי ליה כמו עשוי לחזק דעריבה שאינו דבוק, אבל אינו עשוי לחזק דעריבה, אם אינו דבוק אפילו אין שם אלא פחות מכזית בלבד חייב לבער. ובהכי מיירי ברמב\"ם וש\"ע ס\"ח וס\"ז, כמ\"ש כל שאילו ינטל החוט ינטלו עמו כו' אלמא דאינו דבוק הוא, ואם הוא דבוק חייב לבער לדעת הסמ\"ק והר\"י מפרי\"ז והטור, ובהכי מיירי בש\"ע סעיף [י]א. ולפי מה שכתב שם רדב\"ז ושיירי כנסת הגדולה וטור ופר\"ח, מוכח בהדיא מדבריהם דאף עריבה העשויה מחתיכה אחת והבצק שבה אינו בגומא ולא בסדק* אף על פי כן צריך צירוף כלי לדעת הטור ושולחן ערוך, ואף המ\"א לא חלק עליהם בזה, אלא שתירץ קושייתם על הטוש\"ע. וכ\"מ בהדיא במ\"א סי' תנ\"ט סקי\"ג. עיין במ\"ש בפנים, והיינו משום שהוא דבוק. משא\"כ בסעיף ח' דמיירי בשאינו דבוק, ובאינן דבוקין אין צריך צירוף בין בכלי בין בבית לחמירתא, והירושלמי אתי כקילתא, ובעשוי לחזק לא מהני צירוף. כן דעת הש\"ע בבירור, דלא כפרי חדש.
[* דאם לא כן הוי ליה לפלוגי בין שיש בה גומות וסדקים לשאין בה, כמ\"ש המ\"א לתרץ קושייתם.]
וכיון שלכל הני רבוותא מבואר דעת הטוש\"ע להקל כשאין כזית אפילו ע\"י צירוף כלי אם הוא דבוק בכלי, אפי' אינו דבוק בגומא וסדק, הכי נקטינן להקל בדברי סופרים. דבלאו הכי דעת התוס' ורא\"ש, ורמב\"ן במלחמות כתב שהיא שיטת רוב ראשונים ז\"ל, להקל בפחות מכזית אפי' אינו דבוק, וכך כתב מהרא\"י סי' קס\"ד הביאו הב\"י סי' תס\"ז, ופסק כן הפרי חדש, אלא דאנו אין לנו אלא כמ\"ש הרב ב\"י בשו\"ע. אבל להחמיר בדברי סופרים יותר ממה שהחמיר בש\"ע זו מנין לנו. וכל זה להלכה אבל ישראל קדושים הן כו':", + "אף ראיה בכזית כו'. עיין בתשובת חכם צבי סי' פ\"ו טעם נכון למה אין חצי שיעור אסור מן התורה בבל יראה ובל ימצא, כמו שאסור לאכלו. ואף שמשמע שם מדבריו דלהרמב\"ם שהעתיק לשונו בש\"ע אסור מן התורה, מ\"מ הרי דעת המ\"א והחק יעקב בסי' תמ\"ד דאינו אלא מדברי סופרים, שאם היה מן התורה בודאי היה צריך לחזור כיון שיצא לדבר הרשות, דהאיך נדחה איסור של תורה מפני דבר הרשות, אלא ודאי אינו אלא מדרבנן וכיון שכבר יצא לא אטרחוהו רבנן לחזור. ובפרט לדעת התוספות שהביא המ\"א בסי' תמ\"ו דהמשהה חמצו ודעתו לבערו אינו עובר עליו, ועיין במה שכתב[תי] שם:", + "מ\"מ מדברי סופרים אפי' פחות מכזית כו'. הנה המ\"א, אחר שהביא המחלוקת שבין הרא\"ש להרמ\"ך ומגיד משנה וכסף משנה, סיים בזה הלשון ופשוט דאפילו פחות מכזית צריך ביטול ואם לא ביטלו צריך ביעור עכ\"ל. משמע מדבריו דאפילו אם הוא דבוק לבית הוי ליה כעשוי לחזק להרמ\"ך וסיעתו אעפ\"כ צריך ביטול, אפילו אין שם אלא פחות מכזית בלבד. ולא כתבתי כן בפנים, משום דבאמת דבריו תמוהים. עיין במה שכתבתי בסי' תמ\"ז בפירוש דברי מהרא\"י סי' קס\"ד, וממוצא דברי מהרא\"י ודברי במה שכתבתי שם נשמע, דלמ\"ד פחות מכזית א\"צ ביעור היינו אפי' לא ביטלו. וכדעת הט\"ז כאן סק\"ה למלקות כו' רגע אחד כו', וה[פ]ר\"ח סי' תמ\"ד ותס\"ו ותס\"ז שהסכים למהרא\"י*. וכ\"מ בהדיא מלשון הרמב\"ם וש\"ע סס\"ח, דדוקא התם הצריכו ביטול משום דהיא בעיא דלא איפשיטא בגמ', ונקטינן לקולא כשביטל דוקא, כמ\"ש המ\"א שם. וצ\"ע דדבריו סותרים זה את זה.
[* ועיין שם בפר\"ח סימן תס\"ו דמיירי באינו מבטלו דחפץ בו ליתנו על מכתו (ואם כן אסור לכולי עלמא, דהא דפחות מכזית אין צריך ביעור הוא משום דלא חשיב ובטיל ממילא כמו פירורין). והריא\"ז ס\"ל כמאן דאמר דפחות מכזית צריך ביעור, וכן הר\"ן לפי דעת הפר\"ח. אבל באמת מלבד שי\"ל דלא נחית הר\"ן הכא לאשמועינן דין הביעור לכתחילה מדברי סופרים, אלא מה שעובר מן התורה, דלהכי תיקנו הביטול שלא יעבור, ומשום הכי כתב ואפילו אם ימצאם כו'. אף גם זאת יש לומר דמיירי אף בפירורין שיש בהם כזית, דדוקא גלוסקא יפיפיה חשובה דדעתיה עלויה ולא פירורין שבארץ, שאין דעתו עליהם אף על פי שיש בהם כזית. ואף שכתב הר\"ן דגלוסקא לאו דוקא אלא כל שיצא מכלל פירורין כו', מכל מקום משכחת לה פירורין, שאף שיש בהם כזית לא יצאו מכלל פירורין, כדתניא בפ\"ח דברכות נוטל את הפירורין שיש בהן כזית כו', וכן משמע מסתימת לשון הר\"ן שלא פי' דגלוסקא היינו שיש בה כזית ופירורין אין בהם כזית, אלא ודאי דלאו בכזית תליא מילתא, ואפילו גלוסקא פחותה מכזית צריכה ביעור עכ\"פ מדברי סופרים, כמ\"ש לעיל בשם הפר\"ח.]
וההיא ארבא דטבעא בחישתא (אע\"ג דכל הכרי הוה כמו פחות מכזית, כיון שהם מפוזרים חטי חטי), והכלי אינו מצרף לדעת הפוסקים כקילתא, דהיינו ר\"י בעל תוספות וסיעתו הפוסקים כאביי דלא ס\"ל לחלק בין כלי לבית, מדהקשו על פירש\"י. עי' הגהת סמ\"ק. ואף את\"ל דמיירי במחובר אבל בתלוש ס\"ל כהירושלמי דהכלי מצרף (עיין במה שנתבאר לעיל), מ\"מ ה\"ל למשת[ר]י להוציאם מההוא ארבא (שהיא כמו כלי) ולהכניסם לאוצר שהוא כבית ולהשהותם. זה אינו. דא\"כ אף להמ\"א לא אתי שפיר, דיבטל וישהה עד אחר הפסח ולא יצטרך למכור קבא קבא כו'. כמ\"ש לעיל בשם הפרי חדש דבחשיבותא תליא מילתא, לענין פחות מכזית דרבנן, וה\"ה לענין כזית דאורייתא, תליא הכל בחשיבותא, כמשמעות לשון המשנה פחות מכאן בטל במיעוטו, דמשמע שביטולו הוא מפני מיעוטו שאינו נחשב לכלום, ואם כן כרי של חטים מחומצות שהן חשובין ודאי עובר אליהן מדאורייתא, וה\"ה אפילו אין כזית מהן במקום אחד, שאף שאינן במקום אחד ממש כבצק שהכזית הוא דבוק ומחובר על ידי המים המחברים הקמח, אלא שהחטים הם נוגעות זו בזו, מיקרי נמי מקום אחד וחשיבי ולא בטילי. ולא גריעי מכזית בצק במקום אחד השנוי במשנה סתם, ומשמע אפי' נילוש במי פירות עם מעט מים שממהרים להחמיץ, ועיקר חיבור הקמח הוא במי פירות שאינו חשוב חיבור לענין טומאה וחלה כדאיתא בירושלמי פרק [ב] דחלה, הובא ברא\"ש הלכות חלה, ואפ\"ה חשוב חיבור לענין ביעור, הואיל והוא חשוב חיבור בעיני בני אדם, אף שאינו חשוב חיבור ע\"פ התורה, והוא הדין והוא הטעם בכזית חטים הנוגעות זו בזו. אבל אם אינן נוגעות הרי הן כב' מקומות**, וכל חד בטל במיעוטו מדאורייתא לכולי עלמא, ומדרבנן איכא פלוגתא דקילתא וחמירתא, וכן מחלוקת הפוסקים.
[** ואפשר נמי שהן בכלל מפרר וזורה, לפי דעת חק יעקב כמ\"ש בסי' תמ\"ה, דבחטי נמי אמרינן הכי בגמרא.]
והשתא אתי שפיר מ\"ש הרא\"ש, דמ\"ש הרמב\"ם דבוקין הוא לאו דווקא, אע\"ג דהרמב\"ם ס\"ל כחמירתא דפחות מכזית צריך לבער. אלא דס\"ל להרא\"ש דהיינו דוקא בצק שבעריבה, דחשוב עכ\"פ מדרבנן, אבל המושלך לארץ לא חשוב כלל, והוא בכלל פירורין דאמרינן בפרק קמא דלא חשיבי כלל ובטלי ממילא, וא\"צ ביטול ולא ביעור, שהרי גבי ביעור ג\"כ שנינו פחות מכן בטל במיעוטו, אלמא דכל מאי דבטיל ולא חשוב א\"צ ביעור, וה\"ה לפירורין דלא חשיבי*. והמגיד משנה והשו\"ע דס\"ל דבוקים דוקא, ע\"כ ס\"ל לחלק בין פירורי פת לפירורי בצק, כמ\"ש ריא\"ז בשלטי גבורים בשם מז\"ה, וכ\"כ במטה משה ושיירי כנסת הגדולה סי' ת\"ס בשם ר\"ז רונקי\"ל (במהרי\"ל), ולזה נתכוין המ\"א שם, דלא כמ\"ש הב\"ח והט\"ז שם בשם מהרי\"ל דחיישינן כו'. דאין לומר שדעת המ\"מ וש\"ע שלא לחלק בין פת לבצק אלא בין ביטול לביעור כדעת ריא\"ז, דא\"כ אמאי צריך לבטל בדבוקים, כיון שאפי' בלא דבוקים דחמיר טפי א\"צ לבטל, ואיך אפשר שבדבוקים צריכים ביטול ולא ביעור ובמונחים על גבי קרקע צריכים ביעור ולא ביטול, זהו דבר שאין לו שחר:
[* וכעין תירוץ הב\"ח בשם הר\"א ממי\"ץ הובא ב\"י ושו\"ע אם הוא מטונף קצת וכו'.]" + ], + [ + "כיון שכבר הוציאוהו כו'. אף שבמ\"א כתב עוד תירוץ אחר, מ\"מ תירוץ זה הוא עיקר להלכה, לפי מה שכתב המ\"א בסוף סי' תקכ\"ו כדעת מהרי\"ל שבכאן, ואין שם שעת הדחק. וגם משום שמחת יום טוב לא שייך להקל שם, שהרי כתב המ\"א בשם רש\"ל דאין זו שמחה לאכול ולילך אח\"כ לבית הקברות ע\"ש. ומה שהקשה כאן המ\"א [מ]סימן ע\"ב, לפי מ\"ש המ\"א שם צריך לתרץ כמ\"ש החק יעקב. ואם נפרש שכוונת החק יעקב דכיון שנשארו בבית הקברות עוסקים בחפירה אין זו הפסקה, אין תירוץ זה עולה יפה לפי מ\"ש המ\"א בהלכות יו\"ט, דמפשט לשונו משמע ששום אדם לא נשאר בבית הקברות אלא כולם הולכים לאכול סעודת יום טוב, וכ\"מ פשט דברי מהרי\"ל שבכאן, וע\"כ צ\"ל כמ\"ש בפנים, ואפשר שזהו כוונת החק יעקב ג\"כ:", + "שהרי במכירה זו כו'. עיין בחק יעקב שדעתו דשומר חנם אין צריך לטרוח במכירה זו אבל שומר שכר חייב לטרוח ע\"ש, ודבריו תמוהים, שהרי אף שומר חנם הרואה שקרובה לבא לידי גניבה או אונס חייב לטרוח ברועים ומקלות, שהיא טרחא יותר גדולה מהמכירה, שהיה יכול למכור לנכרי בזול. ואין שום חילוק בשמירה בין שומר חנם לשומר שכר אלא שזה חייב לקדם ברועים ומקלות אפילו בשכר וזה אינו חייב אלא כשמוצא בחנם. וגם מה שכתב בדברי ריבות דאף כשהיה לו למכור ופשע ולא מכר אינו אלא גרמא בניזקין, ומביא ראיה מתשובת הרשב\"א ע\"ש, מאד תמוהים דבריו, שהרי אם לא נעל בפניה כראוי מיקרי פשיעה וחייב אף בשומר חנם, והוא הדין לאפוטרופוס אי הוה כשומר חנם, ואין לך גרמא גדולה מזו, שהרי אף הפורץ גדר בפני בהמת חבירו וגנבוה לסטים או שיצאה מאליה ונאבדה פטור משום דאינו אלא גרמא בעלמא. אלא ע\"כ צ\"ל דמה ששומר חנם חייב על הפשיעה אין חיובו בא מחמת הפשיעה עצמה אלא משעה שנמסר לו הפקדון נשתעבד ונתחייב להחזיר לו בשלימות כשיגיע הזמן, אלא שאם בתוך הזמן נאבדה ממנו שלא ע\"י פשיעתו בשמירתו חסה עליו התורה ופטרתו דמה היה לו לעשות, ובשומר שכר החמירה יותר, ובשואל יותר, ובלוה יותר, אבל בנידון הרשב\"א שהאפוטרופוס השיב כל מה שהיה לו להשיב וגם מה שמסר לאחרים עשה ברשות, רק שטען שלא כהוגן, א\"כ אין לנו לחייבו אלא מחמת טענה זו בלבד, ומחמת טענה זו א\"א לחייבו דגרמא בעלמא הוא. אבל כשלא מכר מה שהיה לו למכור, אם זה נקרא פשיעה, א\"כ אי נשרף אח\"כ חייב על מה שלא החזיר לו בשלימות כל מה שנמסר לידו.
והנה מה שאינו חייב למכור החמץ אלא מחמת השבת אבידה, כמשמעות הגמרא ורמב\"ם וטוש\"ע חושן משפט, ע\"כ הטעם הוא כמה שכתבתי בפנים, וא\"כ אף בשומר שכר יש לפטור מהאי טעמא. אבל באפוטרופוס לא שייך האי טעמא, ולכן יש לחייבו, דלא כחק יעקב. אבל במשכון מה שכנגד חובו, כיון דבזה נעשה עליו כשומר שכר, א\"כ אף להחק יעקב חייב. ועל המותר יש לפוטרו אף להחק יעקב, די\"ל קים לי כמ\"ד דשומר אבידה כשומר חנם. ומה גם שדברי החק יעקב בזה תמוהין הן מאוד מאוד, דכיון שלא מכר החמץ איזה שומר הוא להאבידה, וכי מי שראה את האבידה בשדה ועבר ונתעלם ממנה ואח\"כ נגנבה משם הוא חייב בגניבתה לפי דעת הרמב\"ם וסיעתו, וחס ושלום ישתקע הדבר ולא יאמר, שזהו הפך התלמוד והפוסקים במקומות אין מספר:", + "אבל מדברי סופרים כו'. עיין בחק יעקב שחילק בין מעות לכסות וכלים, עפ\"י מ\"ש התוספות ריש פרק קמא דחולין, והוא מדברי רש\"י פרק ד' דע\"ז. ואשתמיטתיה מ\"ש הרא\"ש סוף פרק [ב'] דקידושין ע\"ש, מבואר מדבריו דחליפין אפילו הן מעות אסורין וחליפי חליפין אפילו הן כסות וכלים מותרין. ודעת רש\"י ותוס' לאסור אפילו בחליפי חליפין, אם לא משום ביטול פריה ורביה או משום שאינו דבר הניכר כמו כסות וכלים, כמו שביאר דבריהם במשנה [למלך] פ\"ה מהלכות אישות ופרק [טז] מהלכות מכירה. וכן הוא בתוס' דנדרים ע\"ש פירוש הסוגיא לפי שיטה זו. אבל אנן לא קיי\"ל הכי, כמ\"ש הש\"ך ביו\"ד סי' רי\"ו. והוא הדין לכל איסורי הנאה, כמבואר בר\"ן ובחידושי הרשב\"א בנדרים, דאיבעיא זו היא בכל איסורי הנאה שאין תופסין את דמיהן אם הדמים מותרים למחליף עצמו, וכך מוכחת שם כל הסוגיא. אלא שהרשב\"א ור\"ן פסקו איבעיא זו לקולא, אבל אנן לא קיי\"ל הכי, אלא כמ\"ש הש\"ע ואחרונים שם להחמיר בלי שום חולק.
עיין שם היטב בגמרא ור\"ן ויתברר לך ביטול דברי הפרי חדש כאן שהכריע כהמקילין, שהרי טעם המקילין משום דפוסקין האיבעיא לקולא, ואנן לא קיי\"ל הכי. ומ\"ש הפרי חדש וסוגיא דנדרים כבר יישבה הרשב\"א בחידושיו ריש פרק קמא דחולין, ועל זה סמך להקל, הוא דלא כהלכתא, שהרי הרשב\"א שם מפרש סוגיא דנדרים דאיבעיא להו אם מותר להחליף לכתחלה, והוא כעין פי' הרא\"ש שם בנדרים, וכבר תמה עליו במשנה למלך פ\"ה מהלכות אישות והניחו בצ\"ע. וגם הרשב\"א בחידושיו לנדרים חזר בו, ופירש כפירוש הר\"ן ושאר פוסקים. ובלאו הכי לא קי\"ל הכי אלא כמ\"ש בש\"ע ואחרונים ביו\"ד שם, דמפרשים האיבעיא בדיעבד. וכיון דלא [איפשטא] אזלינן לחומרא כהסכמת רוב אחרונים וגדולי הראשונים ז\"ל. אלא כיון דאיבעיא זו היא בדרבנן יש לסמוך בהפסד מרובה על המקילין, שהם הרמב\"ם* והרשב\"א ריש פרק קמא דחולין בשם הרמב\"ן והר\"ן בנדרים:
[* כמ\"ש בעל התרומ[ות] שער [מ]\"ו בשמו. וצ\"ע שהרמב\"ם עצמו פסק האיבעיא דנדרים לחומרא, כמבואר ביורה דעה שם, ובגמרא משמע בהדיא דכל איסורי הנאה שוין לנדרים בזה, ע\"ש דפשיט ממתניתין מכרן וקידש כו' וצ\"ע.]
לא קנהו כו'. כל זה מתבאר למעיין היטב במשנה למלך פרק י\"ו מהלכות מכירה בשם בעל התרומות, כפי מה שפירש דבריו במסקנתו. ועיין בחו\"מ סי' קצ\"[ח] דכל שלא קנה הלוקח באחד מדרכי הקניות יש למוכר על המעות דין לוה, דה\"ל כהלואה גמורה, ע\"ש בב\"י בשם הרי\"ף ורמב\"ם ורמב\"ן:" + ], + [ + "כיון שאינו אומר לו בפירוש כו'. כ\"כ המ\"א ופרי חדש. והוא מוכרח בדברי הש\"ע כאן שפסק ליתן לו דבר מועט, ולפי מה שכתב החק יעקב דחמץ דמי לשאר חפצים דאפילו דבר מועט אסור, ועיקר ההיתר דאמר לו בפירוש על מנת שלא יוציאנו, דשרי אפילו בשאר חפצים לשטת החק יעקב, אע\"פ שבודאי יוציאנו, א\"כ אפילו הרבה נמי שרי. אלא ודאי שדעת הש\"ע לפסוק כי\"א הב' שבמרדכי פ\"ק דשבת, וכן פסקו רש\"ל ורמ\"א וט\"ז ומ\"א, וכן הוא בהדיא בב\"י סי' שכ\"ה. ודברי החק יעקב צ\"ע:", + "דרך כרמלית כו'. כן הוא הסכמת רוב האחרונים. והחק יעקב רוצה לחלוק עליהם בדברים תמוהים, שמפרש מ\"ש ב\"י ורמ\"א סימן שכ\"ה להוציא חמץ בפסח היינו בפסח ממש לאחר זמן איסורו דאיכא מצוה, ודבריו סותרים זה את זה, שהוא ז\"ל עצמו בסי' תמ\"ו פסק דיכפה עליו כלי ולא יבערנו אפילו על ידי נכרי, והוצאה בלא ביעור בודאי אינה כלום לאחר זמן איסורו שאין בידו למכרו וליתנו במתנה ולהפקירו, דאם לא כן הוה ליה למימר תקנה זו בסי' תמ\"ו, ולמה פסק לכפות עליו כלי. גם מ\"ש החק יעקב דקודם זמן איסורו ליכא מצוה דבריו תמוהין, דא\"כ למה התירו ליתן מתנה בשבת, שאסור אם לא לדבר מצוה כמ\"ש הב\"י סס\"י תקכ\"ז בשם המרדכי, ופסק כן המ\"א בסי' ש\"ו. וכ\"כ הפרי חדש דהא דשרי לבטל החמץ ולהפקירו בשבת משום דהוה דבר מצוה. ודברי החק יעקב צ\"ע:" + ], + [ + "ולא יהיה בדעתו כו' לחזור ולזכות כו'. כך כתב הדרכי משה ממשמעות הפוסקים, והפרי חדש הוציא זה מתשובת הרשב\"א, שהעתיקו המ\"א והאלי' זוטא והחק יעקב בסי' תל\"[ו] (הועתק ג\"כ בפנים שם), וכן כתב הט\"ז בסי' תל\"ג (הועתק שם ג\"כ בפנים), וכך כתב בעל חק יעקב בספרו תורת השלמים שאלה וא\"ו, דלא כר\"מ מראקנטי שהביא העולת שבת בסס\"י תמ\"ז.
ולא דמי להפקיר בהמתו בשבת בלבד שאף שדעתו לחזור ולזכות בה שרי, דהתם לא התירו אלא כשהוא כבר בידי נכרי שאי אפשר בענין אחר. דמהאי טעמא מועיל הפקר שלא בפני ג', דלא כסמ\"ק שמתיר לכתחלה ע\"י הפקר שלא בפני ג', דמסתמא מפקירה בלי ערמה כדי להפקיע מעליו איסור שבת כמה שכתבו התוס' בשבת דף י\"ח ע\"ב, ולסברא זו גם בחמץ מועיל לכתחלה הפקר שלא בפני ג' דלא חיישינן לערמה כמ\"ש העולת שבת שם, אבל אנן לא סמכינן אסברא זו אלא היכי דאי אפשר בענין אחר כמ\"ש התוס' שם, וכ\"כ הרא\"ש שם, וכן היא הסכמת הב\"י וכל האחרונים בסימן רמ\"ו, ולכך השמיט הרא\"ש סברא זו לגמרי משום דעיקר הטעם הוא משום דאי אפשר בענין אחר לא גזרו חכמים ואוקמוה אדאורייתא.
ולהכי נמי לא גזרו על מה שאינו מפקירה אלא ליום אחד כמ\"ש הב\"י שם, דבעלמא גזרו דלא הוה הפקר גמור עד שיזכה בה אחר כמבואר בש\"ע חו\"מ סי' רע\"ג סעיף י', ואף במטלטלין גזרו היכא דשייך למיגזר, דזיל בתר טעמא דפירש\"י בנדרים דף מ\"ד ע\"א והרא\"ש בשם רא\"ם ע\"ש. והרמב\"ם ושו\"ע נקטי קרקע כלשון הברייתא דאיכא נפקא מינה למעשרות, והוא הדין במטלטלין לענין איסור שבת וחמץ שייך נמי גזירה דרא\"ם ורש\"י. וכל שכן לפירוש הרא\"ש ור\"ן דאפשר דמדאורייתא לא הוה הפקר גמור, פשיטא דהוא הדין במטלטלין. אלא דסמ\"ק סבירא ליה כמשמעות פירוש רש\"י ותוס' דמדאורייתא הוה הפקר גמור מיד, אלא שחכמים חששו לערמה כיון שאינו מפקירה לחלוטין כדרך המפקירים, וכאן לענין שבת לא חששו לערמה כמ\"ש התוס', והוא הדין לענין חמץ. אבל אנן לא ס\"ל כסמ\"ק אלא היכי דאי אפשר בענין אחר, שלא גזרו עליו חכמים להפסיד ממונו, אבל לכתחלה גזרו חכמים גם לענין שבת וחמץ ב' גזרות המוזכרות בנדרים.
הא' אם מפקיר שלא בפני ג', דכיון שאין אחד זוכה ושנים מעידים אף אם מפקירה לחלוטין יש כאן חשש הערמה, ואפי' אם ברי לו שמפקירה בלב שלם, וגם אין שם חשש מראית עין, כגון שהוא דר מחוץ לתחום ואין שום אדם יודע שמשכיר בהמתו לנכרי, אף על פי כן אסור לכתחלה, כמשמעות דיחויא קמא דתוס' ורא\"ש דשבת, וכן משמע באחרונים (דלא כמשמע לכאורה מלשון הטור) דלא פלוג רבנן.
הב' היכא שדעתו לחזור ולזכות בה לאחר זמן, דכיון ששינה משאר הפקר גזרו חכמים לענין מעשר ושבת וחמץ דלא הוה הפקר גמור. ואף דבגמ' אתמר היכא דאמר כן בפירוש, וכפירוש הרא\"ם פן יטעו העולם כו', ס\"ל להדרכי משה ופרי חדש ותורת השלמים דלאו דוקא הוא, דלא פלוג רבנן בגזרה זו. והכי קיי\"ל לדינא, דאם לא כן למה אסרו להשכיר לכתחלה אם מפקיר בפני ג' שהוא הפקר גמור, אלא ודאי משום שדעתו בשעת ההפקר לחזור ולזכות בה לאחר השבת, והוי ליה כהפקר הרמאים המבואר בגמ', שגזרו עליו חכמים אף במטלטלין דליכא הפקעת מעשר, כדפירש הרא\"ש דף מ\"ג סוף ע\"ב ואגב זה תקנו בכל מקום כו', ודעתו שם כפירוש הראשון שכתב שם תחלה דמפקיר ליום אחד יש לו דין הפקר תוך ג' קודם שזכה בו אחר דלא הוה הפקר מפני הרמאין. ופשוט דכל ח' ימי הפסח דינם כיום אחד לענין רמאות ההפקר, שגזרו עליו אטו רמאות הפקר קרקע שמפקיע ממעשר. ואף אם אין הדבר כן, מ\"מ כל ג' ימים הראשונים של פסח הוא עובר עליו בבל יראה מדברי סופרים לדעת הרא\"ש. ולדעת הרא\"ם שפירש דלמסקנא דרב[ה] תוך ג' אינו הפקר מדאורייתא, א\"כ עובר עליו בבל יראה מן התורה, שכל ענייני הפקר מסר הכתוב לחכמים והם אמרו שהרמאים שדעתם לחזור ולזכות בו אינו הפקר כלל, וה\"ה אם הפקיר ליום אחד, דדמי לתוך שלשה, כדמוכח בפי' הרא\"ם. וגם לדעת הר\"ן שמחלק ביניהם, מ\"מ כשאינו אומר כן בפיו הוא יותר גרוע לדעתו, דכשאומר בפיו ליום אחד אין כאן חשש הערמה מטעם המבואר שם, משא\"כ כשאינו אומר בפיו הוא דומה וקרוב להפקר הרמאין, דאף משזכה יכול לחזור מדאורייתא לדעתו, ועכ\"פ קודם שזכה, משום דאמדינן לדעתיה דכיון כו' ע\"ש. וע' בתוס' שדעת ר\"ת כרא\"ם ודעת ר\"י כרא\"ש. והכי קיי\"ל לענין שבת אם כבר השכירה לו, דלא גזרו עליו חכמים להפסיד ממונו. בשגם שיש לומר סברת התוספות וסמ\"ק. אבל לכתחלה לא סמכינן אסברא זו לענין שבת, כהסכמת הב\"י וט\"ז ולבוש וצמח צדק ועולת שבת והנחלת צבי והאלי' זוטא, וכן לענין חמץ, כהסכמת הדרכי משה ותורת השלמים והפרי חדש:", + "שישליכנו לאיבוד כו'. עי' רש\"י דף כ\"ח ע\"א ד\"ה בעי פירור, ובע\"ז דף מ\"ג ע\"ב ד\"ה וזורה לרוח, מבואר מדבריו דהא דבעי פירור בחמץ ושחיקה בע\"ז היינו משום חשש תקלה שלא יהנה מזה ישראל, וא\"כ לכאורה הוא מדברי סופרים, אבל הרמב\"ם בריש פ\"[ז] מהלכות ע\"ז כתב מצות עשה היא לאבד ע\"ז ומשמשיה כו' ובפ' ח' ה\"ו כתב כיצד מאבד ע\"ז ומשמשיה כו' שוחק כו', משמע קצת דמדאורייתא קאמר, וכן משמע בטור שו\"ע יו\"ד סי' קמ\"ו סעיף [י]\"ד, וכן משמע מלשונו הלכות חמץ ומצה, וכ\"מ במ\"א סי' תמ\"ו ס\"ק ב' שכתב דחיישינן שמא לא יפררנו כדינו, ואי לא בעי פירור אלא משום חשש תקלה לא הוה חיישינן כל כך להשהות החמץ בשביל כך. ומכל מקום כיון שלא ראיתי לאחד מן האחרונים שהכריע בזה בפירוש נגד דברי רש\"י, לכך סתמתי הדברים בפנים כלשון השו\"ע. ומהרז\"ה ורבינו אפרים שפסקו לחומרא אין ראיה, כיון דלמר איכא קולא וחומרא ולמר איכא קולא וחומרא, וכ\"כ הכסף משנה בשם הרמ\"ך בפ\"ח מהלכות ע\"ז, וכהאי גוונא אף בדרבנן נקטינן כחומרי דמר וחומרי דמר, כמה שכתבו התוס' סוף פ\"ק דביצה, וכן הוא בר\"ן שם לדעת הרז\"ה. איברא דסוגיא דע\"ז מוכחת לכאורה דאף לפירש\"י הוא דאורייתא:", + "ויש מחמירין בחטים כו'. איברא שכן משמע לכאורה בהדיא בע\"ז דף ס\"ב ע\"ב, דלא אמרינן ליה שדינהו לנהרא בעינייהו, אלא ודאי דבעי פירור טרחא יתירה. והא דלא אמרינן ליה קלינהו ושדינהו בנהרא, היינו משום דחיישינן למאן דאמר זה וזה גורם אסור, כמה שכתבו התוספות, ואם כן בנהר נמי לא פלטינן מחששא זו, כמה שכתבו התוספות שם דף מ\"ג סוף ע\"ב. מכל מקום כיון שהב\"י מיקל בחטים, וכן הוא ברש\"י אליבא דרב יוסף, וכ\"מ ברא\"ש ור\"ן וטוש\"ע, וכן המנהג כמ\"ש החק יעקב, פשיטא דאין להחמיר נגד הנך רבוותא ונגד המנהג, בחומרא דאתי לידי קולא, דעיקר טעם החומרא היא חששא רחוקה שההולך בספינה ילקט החטים, וכשישהה אותם איכא למיחש ג\"כ לתקלה, שמחשש זה הצריכוהו לבער החמץ אחר הביטול, ואם לא ביערו והשהה אותו אפילו מקצת הפסח אפילו אחר הביטול קנסוהו לאסרו בהנאה לאחר הפסח, וגם חשש תקלה זו אם לא יפררנו לפי שיטת רש\"י שכתבתי לעיל אינו אלא לאחר הפסח, דבודאי שום אדם מישראל לא יאכל בפסח חטים השרויים במים שהן חמץ גמור כמו שיתבאר בסימן תס\"ז:", + "ויש מי שאוסר כו'. עי' במה שכתבתי בסי' תמ\"ז:", + "וטוב לחוש כו'. הנה במ\"א משמע קצת, וכך כתב החק יעקב, דבאין אבוקה כנגדו לא מיתסר אלא מדרבנן, וזהו לדעת הב\"י ביו\"ד סימן קמ\"ב. אבל הט\"ז וש\"ך שם חלקו עליו בזה, משום דהנקברין דאפילו אפרן אסור גחלתן אסורה מן התורה, ואפילו דיעבד כמ\"ש הרא\"ש בשם הרב רבנו יונה, ע\"ש בש\"ך. ועי' בפרי חדש סימן תמ\"ז סעיף א' וסימן תס\"ז סעיף י', שנראה כחולק על הש\"ך בסימן ק[מ]\"ב סעיף קטן ח'. ועיין במה שכתבתי בסי' תמ\"ז:", + "יש בהסיקו כו'. עיין היטב בש\"ך יו\"ד סי' קמ\"ב, ותמצא שדעתו להקל בזה וזה גורם אף שהע\"ז אוסרת במשהו (דלא כבאר היטב שם), וה\"ה לחמץ בפסח דדמיין להדדי כמבואר מדבריו שם. וכן הוא דעת הרמב\"ם בפ\"ז מהלכות ע\"ז, שלא כתב חדש יותץ, וכמ\"ש הכ\"מ שם. וכך פסק בשו\"ע שם סעיף ד' וסעיף ז', ולכך העתיק דברי הרמב\"ם בהלכות מאכלות אסורות גבי קדירה שבישלה ואע\"פ שזה וזה גורם כו' לענין ע\"ז, משום דסבירא ליה דאף בע\"ז יש להתיר אם בישלה בעצי איסור והיתר בבת אחת, כמ\"ש הט\"ז והש\"ך. והוא הדין בחמץ, דמן הסתם אי אפשר להסיק בחמץ בלבד בלי עצים כמ\"ש המ\"א, וא\"כ הוי ליה זה וזה גורם. ועל כרחך צריך לומר דמה שכתב הרמב\"ם וש\"ע כאן לאיסור, היינו כשאחר שאחזה האור בהחמץ יש בו לבדו כדי להסיק התנור, כדמשמע לישנא ולא יסיק בו כו'. ובכהאי גוונא לא שרי משום זה וזה גורם, כמו שהסכימו האחרונים ביו\"ד סוף סי' פ\"ז, עיי\"ש בט\"ז וש\"ך ופר\"ח, וכן הוא בהדיא במשנה פרק ב' דערלה וברמב\"ם פ' [ט]\"ז מהלכות מאכלות אסורות הלכה ט\"ז*. והמ\"א בכאן נמשך אחר שיטת הט\"ז ביו\"ד שם, ולדבריהם צריך לחלק בין גינתא דאיזבלא בזבל ע\"ז דשרינן משום זה וזה גורם, ובין כרכר שארג בה בגד או אפה הפת בעצי אשירה וחמץ, וכבר השיג על חילוק זה הש\"ך בנקודות הכסף שם. ואיך שיהיה כיון שהרמב\"ם וש\"ע מסכימים להקל בזה וזה גורם אף באיסורין שאוסרין במשהו, יש לסמוך עליהם בהפסד מרובה. ואף להמ\"א וט\"ז אין לאסור אלא בתוך הפסח, אבל לא משש ואילך שבטל בס'. והמ\"א שסתם דבריו, אפשר שהוא משום שיסד דבריו על הרמ\"ך וכסף משנה, והם מפרשים דעת הרמב\"ם, ולהרמב\"ם אפילו משש ואילך אסור במשהו, משום דהוה דבר שיש לו מתירין, כמ\"ש הב\"י בסי' תמ\"ז בשם המ\"מ עיי\"ש:
[* דעיסה שכבר נתחמצה ואח\"כ נפל לתוכה שאור שיש בו כדי לחמץ הרי זו אסורה.]" + ], + [ + "לפי שיש אומרים שפחות מכזית כו'. זהו פשוט, כיון שדעת התוספות ורא\"ש ור\"ן וטור ופרי חדש סי' תמ\"ב שפחות מכזית אין צריך ביעור, פשיטא שיש לחוש לדבריהם שלא לברך ברכה לבטלה, ובפרט שכן הסכים גדול שבאחרונים מהר\"י איסרלן ז\"ל בכתביו סימן קס\"ד, שהביא הב\"י בסימן תס\"ז (ורמב\"ן במלחמות כתב שהיא שיטת רוב ראשונים ז\"ל). ומ\"ש החק יעקב סי' תמ\"ז דעל כל פנים מדרבנן צריך ביעור, אם כוונתו דאף להרא\"ש וסיעתו נמי, זה אינו, ואי אפשר להלום כלל בדברי הרא\"ש, שכתב גבי חצי זית בבית וחצי זית בעליה מבטלו ולא הוה אלא ספיקא דרבנן כו', ומיירי בב' חצאי זתים שאינן דבוקין לבית כמבואר שם, משמע להדיא דאי לא הוי אלא חצי זית אחד אף מדרבנן אין צריך ביעור. והמ\"א שסתם כאן, ומשמע מדבריו דחטה הנמצאת בתבשיל אלו היתה חמץ גמור היה צריך לברך, היינו משום דנתחמצה בפסח ולא היתה בכלל הביטול, ולטעמיה אזיל דסבירא ליה דלכולי עלמא צריך עכ\"פ ביטול ואם לא ביטל חייב לבער, כמ\"ש המ\"א סימן תמ\"ב סעיף קטן י\"ב, ועיין במה שכתבתי שם.
והנה לתוספות ורא\"ש וסייעתם דפחות מכזית בעין, אף שהוא אסור באכילה מן התורה אף על פי כן א\"צ ביעור, א\"כ כל שכן וק\"ו לדבר שיש בו טעם חמץ ולא ממשו, [דיש אומרים] דאיסור אכילתו אינה אלא מדברי סופרים, פשיטא דא\"צ ביעור (די\"א) אם ביטלו. ואף להתוס' ורא\"ש דסבירא להו דטעם כעיקר דאורייתא, אין לוקין עליו לשיטת רבינו חיים כהן, משום דהוה כחצי שיעור כיון שאין שם כזית בכדי אכילת פרס. ועיין במה שכתבתי בסימן תמ\"ב, דהסכמת הש\"ע ומגן אברהם בסימן ר\"ח כרבינו חיים, לפיכך אין לברך על ביעור טעמו ולא ממשו, וכמה שכתבתי בסי' תמ\"ב בפנים. ועיין ברא\"ש ריש פ' אלו עוברין דמשמע שם דאלו לא היה בשכר כזית בכדי אכילת פרס לא היה צריך לבערו, והיינו אם ביטלו וכמו שנתבאר. ובטור סי' תמ\"ב משמע דלדידן דקיי\"ל טעם כעיקר דאורייתא אף אם לא היה בשכר כזית בכדי אכילת פרס צריך לבערו, והיינו משום דהטור אזיל לשיטתיה דלא סבירא ליה כרבינו חיים, אלא כרבינו תם, דכל שיש בו טעם איסור נתהפך כולו להיות כגוף האיסור, ועל כזית ממנו חייב כרת ועובר בבל יראה ובל ימצא. אבל אנן לא קיימא לן הכי, כמו שכתבתי בסי' תמ\"ב ע\"ש באורך.
אבל אם אין בתערובת טעם חמץ, אע\"פ שנתערב בפסח דחייב לבערו מדרבנן, פשיטא דא\"צ לברך, כיון שאין מצוה בביעור זה מצד עצמו אלא משום חשש תקלה, והרי זה דומה לממית עופות הנדרסים שאסור למוכרן ולהשהותן משום תקלה כמ\"ש ביו\"ד סוף סי' נ\"ז, ופשיטא שאין לברך על זה. וכ\"מ בהדיא במ\"מ שהעתיקו האחרונים לפסק הלכה בסי' תל\"ה. ומה שמברך על בדיקה וביעור חמץ שבתוך הפסח אע\"פ שביטלו, ואינו צריך לבער אלא שלא יאכל ממנו, כמ\"ש התוס' ריש פרק קמא, היינו כיון שחמץ זה חייב בביעור מן התורה וחכמים גזרו שביטול אינו כלום, א\"כ אם אינו מבערו הרי הוא עובר בבל יראה ובל ימצא מדרבנן. והוא הדין לפחות מכזית שלא ביטלו, שעובר עליו בבל יראה ובל ימצא מדרבנן גזירה משום כזית. מה שאין כן בחמץ שא\"צ לבערו אלא משום תקלה אינו עובר עליו בבל יראה מדברי סופרים, כמ\"ש המ\"א סוף סי' תמ\"ז, עיין שם חילוק זה מבואר מדבריו להדיא לענין חמץ נוקשה, ומדבריו נשמע דעל ביעור חמץ נוקשה אין לברך, וכמ\"ש בפנים בסי' תמ\"ב.
וזהו גם כן ביאור דבריו בכאן שכתב בזה הלשון, ודוקא בחמץ גמור אבל חטה הנמצאת בתבשיל דאינה חמץ גמור נראה לי דלא יברך על ביעורה עכ\"ל, ומדכתב דאינה כו' ביעורה כו' (בלשון נקיבה) משמע בהדיא דאחטה קאי. ומדסתם ולא פירש דמיירי בשלא נתבקעה משמע דאפילו נתבקעה אינה חמץ גמור בבירור, וכדעת הרא\"ש והטור בסי' תס\"ז גבי חטה שנמצאת בעיסה, ופסק שם הב\"י דבהפסד מרובה יש לסמוך על דבריהם, ואף שאנו מחמירין שם, מ\"מ אין לברך על כך דספק ברכות להקל:", + "ויש חולקין כו' חכמים העמידו כו'. המגן אברהם נתן עוד טעם אחר, משום דהמשהה חמצו ודעתו לבערו אינו עובר בלאו דבל יראה ובל ימצא משום דהלאו דבל יראה ניתק לעשה כו'. ולא העתקתיו, משום דטעם זה אינו עולה יפה לשביעי של פסח, דאם לא יבערנו בו ביום לא יקיים עוד העשה אף אם יבערנו אחר הפסח, כיון שבשעה ההיא מותר אפילו באכילה, ולא זו הדרך מוציאתו מידי לאו דבל יראה שעבר בתוך הפסח, כמו שהאריך בזה בשו\"ת חכם צבי סי' מ\"ב ע\"ש*.
[* ובלאו הכי הרי הרמב\"ם חולק על זה כמבואר בהדיא בדבריו פרק י\"ט מהלכות סנהדרין, שמנה כל חייבי לאוין הלוקים, וכשהגיע לכל לאו הניתק לעשה התנה אם לא קיים העשה ולא נתנו לעני כו' ולא שילח את האם כו', וגבי המקיים חמץ בפסח התנה ג\"כ כגון שחימץ עיסה, כדי שיהיה בו מעשה, ולא התנה ג\"כ אם לא ביערו בתוך הפסח, כמ\"ש החכם צבי. אלא ודאי דהעיקר בזה כמ\"ש המשנה למלך ריש פרק קמא דהרמב\"ם סבירא ליה דבל יראה לא ניתק לעשה. וכן הוא מוכרח ודאי להאומרים דבל יראה ובל ימצא הן ב' לאוין על איסור אחד (עיין בכ\"מ ריש פ\"ק), וכל היכא דאיכא ב' לאוין אף הניתק לעשה לוקה על לאו אחד, כדאמרינן ריש פ\"ק דתמורה. ועיין במהרש\"א ריש פ\"ק דחולין.]
איברא דבמ\"א גבי תרנגולת שנמצא בה חטה בשביעי של פסח לא משמע הכי. אלא דבלאו הכי דבריו תמוהין וסותרין זה את זה, שהוא ז\"ל עצמו פסק בריש סי' תמ\"ב דכל שמן התורה מותר באכילה אינו עובר עליו, ואינו צריך לבערו אלא משום חשש תקלה, ואפילו מדרבנן לא עבר בבל יראה ובל ימצא, ולא דמי להמשהה חמצו שביטלו קודם הפסח שעובר, וכמ\"ש המ\"א סוף סימן תמ\"ז לענין חמץ נוקשה בעיניה, והוא הדין לתערובת משהו, דדמיין להדדי לפי דעת המ\"א, כמבואר בהדיא בדבריו בסי' תמ\"ב. ועיין מה שכתבתי על זה לקמן סי' תמ\"ז. וכיון שא\"צ לבערו אלא משום חשש תקלה מה הפרש יש בין ז' של פסח ליום א'. וכבר השיגו בשו\"ת חכם צבי סי' פ\"ו, וחלק על דין זה לגמרי, וכ\"כ באלי' זוטא שהגאון מהר\"ש לא נהג בזה כהב\"ח, וכמדומה שכן נוהגין עכשיו. ולכן לא העתקתי כלל דין זה כי שב ועל תעשה עדיף במקום שיש מחלוקת בין אחרונים, ובפרט שהמחמירים אין בדבריהם טעם כלל לחלל יום טוב על דבר שאין לו שורש כלל בדברי הגמרא והפוסקים. כי מ\"ש הב\"ח בזה כבר חלקו עליו כל הבאים אחריו, עיין במ\"א וחכם צבי (וכן הוא באלי' זוטא דמה בכך כו'). ודברי המ\"א בזה תמוהין, וסותרין זה את זה ממ\"ש בסי' תמ\"ב (כמ\"ש לעיל), ששם עיקר, שכן הסכמת האחרונים, עיין שם בחק יעקב.
ומ\"ש החק יעקב בזה הוא נגד תלמוד ערוך בע\"ז דף ל\"ב ע\"א, ע\"ש בתוס', דכל היכא דליתא לאיסורי' בעיניה לא מיתסר משום רוצה בקיומו ע\"י דבר אחר. ודוחק גדול לחלק בין בלוע בכלי לבלוע במאכל. ומסוף סי' ת\"נ אין ראיה, דהתם החמץ הוא בעין. ועיין במה שכתב שם. והחק יעקב אזיל לשיטתו שבספרו מנחת יעקב כלל פ\"ה ס\"ק ט\"ו, פירש דעת הטור בסוף סימן ת\"נ, דסבירא ליה דחמץ שאוסר בהנאה במשהו אסור להיות רוצה בקיומו ע\"י דבר אחר אפילו היכא דליתא לאיסורא בעיניה, מה שאין כן ביין כו', והתוס' והמרדכי פרק אין מעמידין סבירא להו דחמץ אינו אוסר בהנאה במשהו כו', עד כאן תוכן דבריו. וכד ניים ושכיב כתבינהו להני מילי, דמדינא דגמ' גם סתם יינן אוסר בהנאה במשהו ואפ\"ה שרי. ואם כוונתו דבסתם יינם מותר למכור לנכרי חוץ מדמי איסור מה שאין כן בחמץ, זה אינו, דגם ביין נסך מותר להיות רוצה בקיומו ע\"י דבר אחר כשאין האיסור בעין, שהרי מותר ליתן שכר ושאר משקים בכלים הבלועים מיין נסך, ויין נסך אסור למכרו לנכרי כשנתערב יין ביין. וכשנתערב בשאינו מינו אף בחמץ מותר היכא דליכא למיגזר אטו מינו, כגון הבלוע בכלי דמיירי ביה הטור. עיין במה שכתב[תי] בסי' תמ\"ז. ועיין בחק יעקב סי' תמ\"ז סק[י]\"ח בשם תרומת הדשן שכל שמותר להשהותו מותר ליהנות ממנו בפסח, וא\"כ כלי חמץ שמותר להשהותם מותר ג\"כ למכרם, כמ\"ש האלי' זוטא סוף סי' ת\"נ בשם האחרונים, וכך כתב הפרי חדש שם. ובר מן כל דין אין הלשון שבמנחת יעקב משמע כלל הכי ע\"ש וצ\"ע. גם מה שכתב דהמרדכי סבירא ליה דחמץ אינו אוסר בהנאה במשהו, כדעת הראב\"ד שברא\"ש וטור, הוא תמוה מאד, דבהדיא מסיק המרדכי בפרק כל שעה דטפה לחלוחית כו' אוסר כו' ע\"ש, ואף ר' יחיאל מפרי\"ש לא נחלק עליו בזה אלא דלא סבירא ליה דטפה לחלוחית כו'. ובר מן כל דין קשה לחלק בין זה לדורון שבסי' תמ\"ח. עיין במה שכתבתי סוס\"י ת\"נ:", + "ואפילו לשרפה במקומה כו'. הנה המגן אברהם כתב שני טעמים. אחד בשם מהר\"ם לובלין משום דעצים אין תורת כלי עליהם אפילו ביום טוב, והיינו כדעת הר\"ן בפרק ד' דביצה שהביא הבית יוסף סימן תק\"ב. אבל התוספות והרא\"ש חולקין על זה, וכן פסק הטור ורש\"ל וט\"ז דיש תורת כלי על עצים ביום טוב ומותר לטלטלן, כדין כלים שמלאכתן להיתר שמותר לטלטלן אפי' לצורך דבר שאינו ניטל. טעם הב' כתב בשם הכ\"מ, וכך כתב הפרי חדש, דאין כאן צורך היום ולא הנאת הגוף, ואע\"ג דאיכא מצוה אין זה כלום, מידי דהוה אשריפת קדשים ביו\"ט ע\"ש, וסיים הפרי חדש כמ\"ש הר\"ן בפרק קמא דביצה ע\"ש. וכל זה אינו עולה יפה להלכה לדידן הנמשכין אחר פסקי הש\"ע דפסק בסי' תקכ\"ו דלא כהר\"ן, אלא כהרא\"ש ור\"י, דלצורך מצוה הוה כהנאת הגוף כמ\"ש הטור בסי' תקי\"ח.
ולפי זה שריפת קדשים בי\"ט היינו טעמא דלא דחי משום דאפשר לשורפן במוצאי יום טוב, כדפירש\"י בשבת דף כ\"ד, וה\"ה למילה שלא בזמנה, דאע\"ג דאיכא למימר בה מתוך שהותרה חבורה לצורך אכילה, דהיינו שחיטה, הותרה נמי לצורך מצוה, כדאמרינן בפרק קמא דכתובות גבי בעילת מצוה, אפ\"ה לא דחי, משום דאפשר לקיים המצוה למחר כדפירש\"י שם. וא\"כ כ\"ש וק\"ו היכא דאפשר לקיים המצוה בו ביום בלא חילול יום טוב, כגון להשליך החמץ לנהר, דלא דחינן יום טוב. דהא אי לא הוי יום טוב עשה ולא תעשה, ולא הוי ליה קרא למעט שריפת קדשים, הוי אמינא דאתי עשה דשריפת קדשים ודחי לא תעשה די\"ט, אף דאפשר לקיים המצוה במוצאי יום טוב, וכל מקום שאתה מוצא עשה ול\"ת אם אתה יכול לקיים שתיהן מוטב כו'. ומדאורייתא קאמר, כדמשמע בתוס' פסחים דף מ\"ז, דלא כמ\"ש התוס' במנחות דף מ', אלא כמ\"ש הטור וב\"י בהלכות ציצית סי' י\"א, ע\"ש דהכי קיי\"ל. וע\"כ צ\"ל דהא דס\"ד דשריפת קדשים דחי יו\"ט היינו כמ\"ש הרשב\"א שם בחידושיו בשם הרמב\"ן ז\"ל, דכל שלא אפשר לקיים המצוה בו ביום אין זה נקרא אפשר לקיים שתיהן ע\"ש. ואפילו הכי למסקנא די\"ט עשה ול\"ת אין מצוה זו דוחה יו\"ט אף דאיכא למימר מתוך, וכל שכן היכא דאפשר לקיים המצוה בו ביום בלא חילול, דאף למאי דהוה ס\"ד לא מחללינן, פשיטא דלמסקנא לא מחללינן אף דאיכא למימר מתוך. ואף דעכשיו דאסרו חכמים לטלטלו להטילו לנהר הוה ליה למשרי לשרפו, מ\"מ אין כח ביד החכמים להתיר דבר אסור מן התורה בקום ועשה.
ועיין במה שכתב[תי] בסי' שי\"ט דמפרר וזורה לרוח אינו חייב מן התורה לפום גמרא דילן בשבת (דף ע\"ג) היינו זורה היינו בורר כו' וכך כתב הרמב\"ם בפרק כ\"ה מהלכות שבת:" + ], + [ + "בין שנתערב יבש ביבש כו'. כן משמע בשו\"ע שהביא דיעה ראשונה בסתם, וכן פסקו החק יעקב ואליה זוטא, וכן כתב הט\"ז ביו\"ד סי' צ\"ב, וכן משמע במ\"א סימן תנ\"א סוף ס\"ק ל\"[ז] וסי' תס\"ז ס\"ק ל\"ג, וכן משמע בשאר כל אחרונים. ועיין במנחת יעקב כלל ל\"ט שהביא ראיות שכן דעת השו\"ע, וכן הוא באליה זוטא:", + "גדול מאד כו'. זה פשוט, כיון שהשו\"ע מתיר לכתחלה, ואף רמ\"א לא נחלק עליו אלא מחמת המנהג אבל מעיקר הדין הוא כפסק השו\"ע, כמו שהאריך המ\"א בסס\"י ת\"נ לתמוה על המנהג זה, והעלה שטעם המנהג הוא משום דאסור להאכיל איסורי הנאה לנכרי לפיכך אסור למכרו חוץ מדמי איסור שבו. ובודאי זה אינו אלא חומרא בעלמא שנהגו להחמיר גבי חמץ, ולא בשאר איסורי הנאה, שכולם אסורים להאכילו לנכרי ואפילו לבהמת הפקר, כמ\"ש ביו\"ד סי' צ\"ד, עיי\"ש בט\"ז סוף סק\"ד בשם איסור והיתר ורש\"ל ותורת חטאת, וכ\"מ במשנה סוף תמורה כמ\"ש הפרי חדש שם, ואעפ\"כ מותר למכרן לנכרי חוץ מדמי איסור שבהן, כגון יין נסך שנתערב בשאינו מינו ואין בתערובת ו' חלקים כנגדו שיש שם טעם ומראה יין כמ\"ש רמ\"א ביו\"ד סי' קל\"ד סעיף ה' בהג\"ה, עיי\"ש בש\"ך, וכ\"ש וק\"ו בחמץ משהו.
ובפרט שיש אומרים (הר\"ן בשם הראשונים והובא בפרי חדש סי' תס\"ז) שכל איסורין לסתם יינן מדמינן להו דאפילו יין ביין שרי. וזהו בודאי ג\"כ דעת הרשב\"ם וראבי\"ה, שהביא המרדכי בפרק כל הצלמים ובהגהת מימוני סוף הלכות חמץ, דהולכת הנאה לים מהני גם בחמץ, והוא הדין למכור לנכרי חוץ מדמי איסור, כדאיתא שם בהדיא בראיה שהביא ראבי\"ה ורשב\"ם מהירושלמי ע\"ש בהגהות מיימוניות, אלמא דבלח בלח נמי מהני תקנתא דר' שמעון בן גמליאל ודר' אליעזר, משום דלסתם יינן מדמינן לה, כמו חרס הדריוני שבירושלמי שהביא ראבי\"ה ראיה ממנו.
אלא דאנן לא קיי\"ל הכי בלח בלח, אלא כמ\"ש המרדכי בפרק כל שעה דליין נסך מדמינן לה. ואף ר\"י מפרי\"ז לא נחלק בזה אלא דמיקל משום שאין ממשות החטה כלום בתרנגולת, וכ\"פ בש\"ע סי' תס\"ז, אבל בש\"ע כאן בסי' תמ\"ז מיירי בלח בלח ממש, דאף ר\"י מפרי\"ז מודה בזה, כדמשמע מלשון המרדכי שחידש דטיפה לחלוחית כו', מכלל דר\"י מפרי\"ז לא ס\"ל הכי ולכן הוא מתיר, דו\"ק ותשכח דהכי ס\"ל (עיין באשל אברהם שנדחק בדברי הש\"ע והשיג על הפרי חדש ולפי מ\"ש ניחא).
והשו\"ע הולך לשיטתו שביו\"ד סי' קל\"ד פסק הב\"י דתקנתא דר' אליעזר ודרבי שמעון בן גמליאל לא מהני ביין ביין, וכן הוא הסכמת האחרונים שם. וזהו ג\"כ כוונת רמ\"א בדרכי משה שהביא בתחילה דעת הרשב\"ם וראבי\"ה שבמרדכי פרק כל שעה, שחולק על ר\"י מפרי\"ז דאפילו תרנגולת שנמצא בה חטה אסור למוכרה, ובלח בלח ממש אף ר\"י מפרי\"ז מודה משום דליין נסך מדמינן לה, וה\"ה דאין פדיון מועיל, לפסק הש\"ע ביו\"ד שפסק כרי\"ף ורמב\"ם ורא\"ש, והיינו דלא כרשב\"ם וראבי\"ה דס\"ל דאף תקנתא דרשב\"ג מהני בשאר איסורין אפי' בלח בלח כמו גבי סתם יינן, כמבואר בראיה שהביא ראבי\"ה ורשב\"ם, עיין היטב בכל המקומות שרמזתי ותראה שכן הוא. ובזה עלו כהוגן דברי הש\"ע ורמ\"א ושאר כל אחרונים ז\"ל, דלא כחק יעקב דאשתמיטתיה מקור הדין של רשב\"ם וראבי\"ה, ולא ראה אלא מ\"ש באיסור והיתר בשמם, כדמשמע בהדיא מלשונו, וגם אשתמיטתיה מ\"ש רמ\"א בדרכי משה, שהביא המרדכי פרק כל הצלמים ואפ\"ה לא פסק כן מטעם שנתבאר, וזה גרם לו להשיג על רמ\"א שלא כדת:", + "יבש ביבש לד\"ה כו' למכרן אפילו כו'. עיין במ\"א סס\"י ת\"נ, דמשמע לכאורה, דלפי דבריו שטעם המנהג הוא משום דאסור להנות לנכרי, א\"כ ה\"ה ליבש ביבש אין למכור לנכרי חוץ מדמי איסור שבו (ומהשמטת אחרונים תקנה זו אין להביא ראיה לזה, שהרי השו\"ע בודאי ס\"ל הכי כמ\"ש סימן תס\"ז סעיף י', ואפ\"ה לא הזכיר תקנה זו ביבש ביבש. עיין באלי' זוטא ובמנחת יעקב שדעת הש\"ע דלא כיש אומרים שבסעיף ט'), וכן כלי הבלוע מחמץ אסור למכרו לנכרי בפסח דמהנה לנכרי שיהנה מטעם החמץ שיפלוט לתוך תבשילו בו ביום. ומ\"מ לענין דינא פשיטא דאין להחמיר בכל זה, שהרי אף להמ\"א אין זה אלא חומרא בעלמא כמ\"ש לעיל. ובפרט שבמ\"א אינו מפורש לאיסור, ובשאר אחרונים מפורש [ל]היתר. מכירת כלים התירו הפרי חדש ואלי' זוטא בשם אחרונים בסס\"י ת\"נ, וכ\"כ בחק יעקב ס\"ק י\"ח בשם תרומת הדשן שכל שמותר להשהותו מותר להנות ממנו בפסח, וכלי חמץ מותר להשהותו א\"כ מותר ליהנות מהן דהיינו למכרן לנכרי, וכ\"פ הרמ\"א בדרכי משה סס\"י ת\"נ, וזהו ג\"כ כוונתו בהג\"ה כמ\"ש המ\"א שם. ודלא כמנחת יעקב כלל פ\"ה סקט\"ו שכתב שדעת רמ\"א להחמיר כהטור, ואשתמיטתיה מ\"ש רמ\"א בדרכי משה, ובלא\"ה דבריו תמוהין שם מאד כמ\"ש בסימן תמ\"ו עיי\"ש. ומכירת יבש ביבש התירו החק יעקב ס\"ק מ\"ד, והש\"ך ביו\"ד רס\"י ק\"י, שנתן כלל לכל איסורי הנאה (עיין בש\"ך סי' ק\"א סק\"א וסי' ק\"ט סק\"ה וסי' ק\"ב ס\"ק י\"ב וי\"ג ובנקודות הכסף סי' צ\"ב).
ואף דבשאר איסורי הנאה מועלת בה תקנה זו גם בלח בלח אם נתערב בשאינו מינו, כגון יין נסך במים, ואנו מחמירין לשרוף התרנגולת שנמצא בה חטה. היינו משום דסבירא לן כנוסחאות שלפנינו שבגמרא דף ל' ע\"א בין במינו בין שלא במינו במשהו כרב, ולרב ודאי דאסור למכור לנכרי חמץ חוץ מדמי איסור אפילו נתערב בשאינו מינו, גזירה משום במינו דאסור מן הדין לדעת המרדכי וסיעתו, דומיא דיין ביין (ועיין במס' ע\"ז דף ע\"ד דמשמע שם דלרב אפילו בסתם יינן לא מהני תקנה זו ביין ביין עיי\"ש), שהרי משהו שלא במינו אינו אסור לרב אלא מחמת גזירה זו, משא\"כ ביין נסך דלא גזרינן גזירה לגזירה זו. ועיין בתוס' שם דאף לדידן דבשאר איסורין לא קיי\"ל כרב מ\"מ בחמץ מחמירינן כוותיה. ואצ\"ל לדעת הרמב\"ם והרמב\"ן שטעם איסור משהו הוא משום דבר שיש לו מתירין. ואע\"ג (חסר):" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "שהיא מתקנת כו'. כן מוכרח לומר על פי מה שכתב המגן אברהם בסימן תקי\"ח בשם המגיד משנה עיין שם. ועל זה קשה מהבערה כמו שכתב המגן אברהם שם. ואין לומר כמו שכתב הר\"ן, דלהר\"ן דמדורה היא אוכל נפש אם כן בקיעת עצים אינה נקראת מכשירין כמו שכתב המגן אברהם בסימן תק\"א סוף ס\"ק ג' עיין שם (ולשיטה זו יש להתיר לבקע מקורה אפילו עצים דקים, שהרי האוסרים פירשו הטעם משום דהוי מכשירין. וכן משמע בר\"ן דאין איסור אלא בבוקע מעצים דקין משום מלאכה שאינה צריכה. עיין מ\"ש שם), ואנן קיימא לן שם כדעת ראבי\"ה ומרדכי ורא\"ש וראב\"ד (עיין מגן אברהם שם) והסכמת האחרונים דבבוקע קורה לעצים דקים ביו\"ט חיובא איכא, ועל כרחך משום דהוי מכשירין דלא כר\"ן. וכן היא דעת רש\"י במתניתין דמדורה. וא\"כ על כרחך צריך לומר דהטעם דהבערה אינה נקראת מכשירין ואמרינן בה מתוך משום שהיא מתקנת וכמ\"ש בפנים:", + "שמרבה האש כו'. הנה אף על פי שהמבעיר אינו חייב אלא אם כן צריך לאפר, אף על פי כן עיקר החיוב אינו משום שריפת וכליון העצים אלא משום ריבוי האש, כדמשמע בהדיא ברמב\"ם פרק י\"ב מהלכות שבת גבי חימום ברזל באור, עיין שם במגיד משנה שכל דבר שהוא עצמו נעשה אור כו'. וכן משמע בגמרא דכריתות שהביא הרמב\"ם שם דהמדליק הנר אף על פי שאין צריך לאפר חייב. וכן משמע בתוס' סוף פרק האורג ד\"ה בחובל עיין שם שהקשו צריך לאפרו היכי חשיב צריכה לגופה. וזה פשוט ואין צריך לפנים:", + "מצוה עוברת שזמנה בו ביום. כן הוא בגמ' דשבת דף כ\"ד ע\"ב גבי מילה שלא בזמנה דלא אמרינן מתוך שהותרה חבורה לצורך אוכל נפש כו' כדאמרינן בפרק קמא דכתובות עיין שם, וסתמא קתני אפילו לא היה אפשר למולו קודם יו\"ט מחמת חלישותו, אלא על כרחך צריך לומר משום דאפשר למולו אחר יו\"ט כדפירש רש\"י שם. ואע\"ג דקיימא לן בסימן תקכ\"ו דמותר להוציא המת לקבורה ולהחם לו חמין במתוך שהותרה הוצאה והבערה לצורך אוכל נפש כו', לא קשיא מידי דהתם הוי מצוה עוברת, דמצוה לקברו קודם שקיעת החמה כדכתיב כי קבור תקברנו ביום ההוא (והלילה הוא מיום שלאחריו), ומפסוק זה ילפינן קבורה לכל המתים בסנהדרין, וכן משמע בגמרא שם דמשהין אותו עד סמוך לשקיעת החמה עיין שם ברש\"י, משמע דסמוך לשקיעת החמה ליכא למיחש לפשיעותא, דמצוה לקברו בו ביום, אלא שאין עובר עליו בלא תעשה עד שילינו:", + "יפסיד אכילתו כו'. הנה ההפרש שבין מכשירין לאוכל נפש עצמו יש בו מחלוקת בין הפוסקים. וזה לשון התוספות פרק קמא דכתובות והרא\"ש סוף פרק ב' דביצה אמאי אסור לכבות הנר מפני דבר אחר ולא שרי במתוך שהותר כיבוי לצורך אוכל נפש, כגון גריפת התנור או שלא תישרף הקדירה, דמהאי טעמא שרינן בעילת מצוה אע\"ג דעושה חבורה. ויש לומר בעילת מצוה שאני. ועוד יש לומר כיבוי הנר מפני דבר אחר הוה כמו מכשירין דאפילו באוכל נפש אסור לרבנן דרבי יהודה. עד כאן צירוף לשון תוספות ורא\"ש.
והנה לפי תירוץ השני דהא דלא אמרינן מתוך גבי כיבוי הנר מפני דבר אחר היינו משום דהוי מכשירין דאפילו באוכל נפש ממש אסור בכהאי גוונא, על כרחך צריך לומר דמכשירין נקרא כל שאין המלאכה נעשה בגוף הדבר שנהנה בו כגון גריפת התנור ותיקון השפוד, ולכך לא אמרינן מתוך שהותר כיבוי לגרוף התנור בשביל אפיית הפת שהרי אי אפשר בענין אחר הותרה כיבוי הנר משום דאף גריפת התנור אסורה לרבנן משום דהוי מכשירין. אע\"ג דאי אפשר לאפות בענין אחר בתנורים שלנו, מכל מקום אפשר לאפות בתנורים העשויים כקדרה (עיין ברא\"ש וטור ושו\"ע סי' תק\"ז). וההיא דאופין בפורני, כבר פירש המרדכי דאתיא כרבי יהודה עיין שם. וכן הוא דעת רש\"י דלרבנן אע\"ג דאי אפשר לאפות בענין אחר אסור לגרוף, שהרי פירש על הא דתניא ואם אי אפשר לאפות בו כו' דאתיא כר' יהודה (עיין בט\"ז סי' תק\"ז ותקי\"ד. ומה שכתב דבתיקון מנא לא שייך היתר אוכל נפש, היינו לשיטת הרז\"ה ור\"ן, אבל אנן לא קיימא לן הכי כמו שכתב הרמ\"א ריש סי' תק\"ט, ועיין מ\"ש שם באורך מזה). וכן משמע קצת ברמב\"ן במלחמות בפרק שני דגריפת התנור אע\"פ שאי אפשר לאפות בענין אחר מיקרי מכשירין. וכן כתב המגיד משנה בשם הרשב\"א והביאו הב\"י בסי' תקי\"ד דאף שלא תתעשן הקדרה ואין לו מקום לפנותה נקרא מכשירין. דלא כמו שכתב הרא\"ש שם.
וצריך לומר דהרא\"ש תופס עיקר תירוץ הראשון דגבי בעילה שאינו של מצוה לא אמרינן בה מתוך, ואם כן יש לומר דגריפת תנור שאי אפשר לאפות בענין אחר או שלא תישרף הקדרה הוה אוכל נפש ממש ושרי אף לרבנן כמו שכתב הרא\"ש בפרק ב' ופרק ד', ואפילו הכי לא שריה כיבוי הנר מפני דבר אחר מחמת מתוך, ולפי זה צריך לומר דמכשירין נקרא כל שאפשר לאכול אוכל זה בלא מלאכה זו. ותיקון השפוד נמי אפשר לבשל בקדרה. ואפילו הכי שרי לרבי יהודה משום דדריש לכם לכל צרכיכם, והוא הדין לכיבוי הנר מפני דבר אחר ולכחול העין שהן בכלל צרכי האדם ואין צריך כאן למתוך. אבל בשיטה מקובצת בשם הרא\"ה כתב דלכחול העין אינו נהנה מהמלאכה עצמה, ומשום הכי דמי למכשירין כמו כיבוי הנר שאינו נהנה מהכיבוי עצמה עיין שם באורך, וזהו כתירוץ השני הנ\"ל. וכן כתב הרמב\"ן שם דאין חילוק בין בעילת מצוה לשאר בעילות, דלא כתירוץ הראשון של התוס', וסבירא ליה כתירוץ השני דכל שאינו נהנה מהמלאכה עצמה נקרא מכשירין, ואף באוכל נפש ממש כגון שלא תתעשן הקדרה אסור לרבנן, ולכך לא אמרינן מתוך גבי כיבוי הנר. ואף אנן דקיימא לן כרבי יהודה מחמרינן בהאי כרבנן מטעם שכתבו שם הרמב\"ן ור\"ן עיין שם. וכן הוא דעת המגיד משנה והרשב\"א כמ\"ש לעיל, שאף המגיד משנה לא פליג על הרשב\"א בהא דנקרא מכשירין.
וכיון שרש\"י ורמב\"ן ורשב\"א ורא\"ה ומגיד משנה מסכימים דכל שאין גופו נהנה מהמלאכה עצמה נקרא מכשירין, ואם היה אפשר לעשות מערב יו\"ט אסור לעשות מן התורה ביו\"ט אע\"פ שאי אפשר בענין אחר, הכי נקטינן, דלא כרא\"ש, דבשל תורה הלך אחר המחמיר ובפרט שהן רבים. וכן משמע במגן אברהם ריש סי' תקי\"ח בשם המגיד משנה. וכן הוא דעת הרמב\"ם כמ\"ש לקמן. ואעפ\"כ דינו של ה[ר]מ\"א ז\"ל ריש סי' תקי\"ד קיים, שהרי שם אי אפשר מערב יו\"ט. ועיין בט\"ז שם. ועיין במ\"ש בסי' תק\"ט יתבאר לך שמדעת רמ\"א שם מוכח בהדיא דסבירא ליה כרמב\"ן וסיעתו, עיין שם היטב.
והנה והנה בתירוץ ב' של תוס' ורא\"ש הנ\"ל מבואר בהדיא דלא אמרינן מתוך אלא ממלאכת אוכל נפש למלאכת הנאת הגוף ממש, דהיינו שהגוף נהנה מהמלאכה עצמה (אליבא דרבי יהודה אמרינן נמי מתוך ממכשירי אוכל נפש ממש למכשירי הנאת הגוף, אבל אנן לא קיימא לן הכי, אלא כמו שכתבו האחרונים בסי' תק\"ז דבכיבוי לא אמרינן מתוך, והוא הדין לשאר מכשירין לפי מה שכתב המג\"א ריש סי' תקי\"ח דלא אמרינן מתוך אלא במלאכה הנעשית בגוף האוכל), אבל לא אמרינן מתוך שהותרה מלאכת אוכל נפש הנעשית בגוף האוכל שגופו נהנה מן המלאכה עצמה הותרה במכשירי הנאת הגוף שאין הגוף נהנה מהמלאכה עצמה, כגון כיבוי הנר והבקעת והבית השורף דדמיין להדדי וכולהו אסירי, אף אי הוה משכחת לה כיבוי שיש בו בעצמו הנאת הגוף, שהרי כתבו דאף באוכל נפש אסור מכשירין, משמע דמאוכל נפש ממש למכשירי הנאת הגוף לא אמרינן מתוך.
וזהו דלא כמו שכתבו התוס' סוף פרק המצניע דהבונה בית ביו\"ט לצורך יו\"ט אינו חייב מן התורה מתוך שהותר לגבן דהיינו בונה כו' עיין שם, דהא בנין הבית דמי לכיבוי בית השורף דהוי מכשירי הנאת הגוף דלא אמרינן בהו מתוך לרבנן, ואף לרבי יהודה לא אמרינן מתוך אלא ממכשירין למכשירין אבל לא מאוכל נפש למכשירין כמ\"ש לעיל לפי תירוץ הב' של התוס' דכתובות. וצריך לומר דהתוס' דשבת ס\"ל כתירוץ הא'. ולפי זה מכשירין דאסירי לא משכחת לה (בין לרבנן, בין לרבי יהודה היכא דאפשר מערב יו\"ט) אלא במלאכה שלעולם אינו נעשית באוכל נפש עצמו. ולהכי מוקמינן פלוגתא דרבי יהודה ורבנן בסכין ושפוד וגריפת תנור דאיסורייהו משום תיקון כלי, שאין זה שייך באוכל נפש. ומתורץ בזה קושיית הר\"ן, דלא קיימא לן כתירוצו כמ\"ש בסימן תק\"ט עיין שם:
אבל אבל הרמב\"ם כתב דהבונה חייב, ומשמע אפילו לצורך אכילת יו\"ט כמו שכתב המגיד משנה והביאו הבית יוסף לפסק הלכה. וכן משמע במג\"א סי' תקי\"ח דלא אמרינן מתוך אלא בהוצאה והבערה ושחיטה ואפייה ובישול שהן מוזכרים בגמ' בפירוש, והוא הדין לשאר מלאכות כיוצא בהן שהן נעשים בגוף דבר שיש בו צורך היום קצת, ולכך לא כתבו הרמב\"ם וטור וש\"ע חוץ משחיטה ואפיה ובישול, דכיון שצריך שיהא צורך יו\"ט קצת ובמלאכות אלו וכיוצא בהם לא משכחת לה צורך יו\"ט השוה לכל נפש אלא באכילה ממש:", + "היה אנוס כו'. הנה דעת הר\"ן בשם התוספות וכן כתב בשיטה מקובצת דאפילו לא ידע כלל בערב יום טוב שנשבר השפוד אפילו הכי אסור לתקנו ביום טוב, דלא כרש\"י ואור זרוע. ולכאורה היה נראה להחמיר בשל תורה כתוס' ור\"ן, אבל כבר פסקו רש\"ל ומגן אברהם כרש\"י ואור זרוע, ואין לנו לזוז מדבריהם.
מכל מקום הבו דלא לוסיף על דבריהם, שהרי המג\"א עצמו בסי' תק\"י סק\"ו אוסר אם היה טרוד מערב יו\"ט, אף שרש\"י ואור זרוע התירו זה בפירוש, מכל מקום חשש לתוס' ור\"ן. ואם כן גם באונס ממש שדעת רמ\"א והמג\"א להתיר, כדמוכח במגן אברהם סי' תק\"ט סק\"ד וסקי\"א וסקי\"ג וסקי\"ד וסי' תק\"י סק\"ה, מכל מקום יש לומר דהיינו כשלא היה אפשר לו כלל לעשות קודם יו\"ט, לא בערב יו\"ט ולא קודם לכן משעה שנודע לו שהוא צריך לעשיית מלאכה זו. דבכל מקומות אלו שרשמתי מיירי מתיקון דברים ישנים שכל זמן שהישן לא היה צריך תיקון לא היה צריך כלל למלאכה זו, ומשעה שנודע לו שצריך תיקון אפשר למצוא שהיה אנוס משעה זו ואילך או שחסרו לו הדברים הצריכים לו למלאכה זו, אבל תיקון דבר חדש אי אפשר למצוא שלא היה אפשר לו לעשותה קודם יו\"ט.
אף על פי שבערב יו\"ט ממש אי אפשר לעשותה, מכל מקום בקרא דממעטינן מיניה מכשירין לא כתיב ערב יו\"ט ממש, ומצינו בסוף פרק ה' דחולין דכל קודם יו\"ט נקרא ערב יו\"ט עיין שם ברא\"ש. ואף על פי שיש לומר שקודם ערב יו\"ט היה סבור שיתקן בערב יו\"ט ובערב יו\"ט נאנס, מכל מקום לא משמע הכי במתניתין דאין שוברים את החרס כו', ולא משתמיט שום פוסק למימר דאם לא היה אפשר מערב יו\"ט שרי. וכן מתניתין דאין מלבנין כו'. וההפך מזה מבואר ברז\"ה ור\"ן עיין בר\"ן פרק אין צדין, אלא דלא קיימא לן הכי כמ\"ש בסי' תק\"ט, עיין מ\"ש שם ותבין מ\"ש כאן. וגם המגן אברהם עצמו בסי' תק\"ט על כל איסור הנזכר בשו\"ע כתב בפירוש דאם לא היה אפשר מערב יו\"ט שרי, ובסי' תק\"ח הסמוך לו לא כתב כלום. ועל כרחך צריך לומר שדעתו לחלק בין תיקון דברים ישנים לתיקון דבר חדש, דלא משכחת ביה אי אפשר לעשותן בערב יו\"ט אלא א\"כ היה לו אחר ונאבד ומשעה שנאבד לא היה לו פנאי, וגם בזה צריך עיון כיון שמלאכה זו בעצמה היה אפשר לו לעשותה קודם יו\"ט כשלא היה אנוס עדיין, משא\"כ בתיקון דברים ישנים שקודם שנצטרך לתיקון זה לא היה עושה מלאכה זו עצמה שעושה ביו\"ט אלא מלאכה אחרת כיוצא בה. וכן משמע ברמ\"א וטור שלא התיר לעשות שפוד חדש אלא לתקן שפוד שנשבר.
ואף אם תרצה לדחות כל זה, הרי לפניך תוס' ור\"ן המחמירים בשל תורה ואין להקל כנגדם בדבר שלא נמצא היתר מפורש בדברי האחרונים ז\"ל. ובפרט בתיקון כלי שהט\"ז בסי' תק\"ז ותק\"ט נראה כמסכים לדעת רז\"ה ור\"ן דרבי יהודה מודה בזה לרבנן, אף דלא קיימא לן הכי מפני שהרא\"ש וטור ורמ\"א ומג\"א סי' תק\"ט חולקין על זה והתירו לתקן שפוד שנשבר, מכל מקום לעשות שפוד חדש שלא נזכר בדבריהם פשיטא דאין להקל כנגד התוס' ור\"ן ורז\"ה:", + "חולב כל צאנו כו'. הנה הרמב\"ן בספר המלחמות פרק כ\"ב דשבת כתב בשם הרי\"ף בתשובה דלא אסרו החליבה ביום טוב לתוך הקערה משום סרך מלאכה אלא משום שאסור לאכול ביום טוב את החלב שהוא נולד עיין שם. וזהו דעת הגהות אשר\"י ריש פרק קמא דביצה שיתבאר בסימן תק\"ה שבהמה העומדת לאכילה שחלבה לתוך הקערה יש על החלב תורת נולד.
אבל לפי מה שכתב הרשב\"א בבית יוסף שם שאין על החלב שנחלב מעצמו או על ידי נכרי תורת נולד אם הבהמה עומדת לאכילה, והביאוהו רמ\"א ומג\"א שם, א\"כ על כרחך צריך לומר הא דאסור לישראל לחלוב בעצמו את הבהמה העומדת לאכילה היינו מטעם שכתבתי בפנים:", + "אבל במוקצה כו'. כן כתב הים של שלמה. אלא שבמוקצה מחמת איסור אף שלא נדחה בידי אדם דעתו לאסור. ולשיטתיה אזיל דסבירא ליה מתניתין שמחתכין את הנבלה הוה מוקצה ולא נולד, וא\"כ משכחת לה מוקצה מחמת איסור בלא נולד כגון בהמה טמאה שמתה. אבל לפי מה שיתבאר בסי' תצ\"ז דמתניתין דמחתכין הוה נולד, תו לא משכחת מוקצה מחמת איסור בלא נולד (דטבל מוכן הוא, כדאיתא בדף ל\"ד. דו\"ק ותשכח).", + "הוציא בשפתיו כו'. כן הוא ברמב\"ם סוף פרק א' גבי שור העומד לחרישה (ומה שכתב שם יוני שובך הוא שלא בדקדוק, כי סמך על מה שכתב בפרק ב' דצריך לומר אלו ואלו כו', אי נמי מיירי כשאין שם רק ב' יונים דליכא למימר מטלטל ושביק). וכן הוא בשבת דף נ', עיין במ\"א סי' ש\"ח סק\"[מ] שכתב כן בהדיא בשם המגיד משנה. וכן משמע שם בהדיא בתוס' ורא\"ש, דאי סלקא דעתך דצריך להוציא בשפתיו לא קשיא מידי. וכן משמע בגמרא, וטור ושו\"ע סי' ש\"ח סעיף כ\"ו, וסעיף כ\"ה בהג\"ה, וסי' שי\"א סעיף ח' בהג\"ה ובמג\"א סי' ש\"ח ס\"ק י\"ח בשם הרשב\"ץ. ואף דלא קיימא לן הכי לפי דעת השו\"ע סעיף כ\"א, היינו משום דבלא מחשבתו של אדם הן מוקצה, שהרי השעוה והאבנים אינם ראויים לכלום בשבת, וכיון שהן מוקצים מאליהן אין מחשבתו של אדם מוציאתן מידי מוקצה אלא ע\"י מעשה לדעת השו\"ע. אבל לדעת הרמ\"א שם סעיף כ\"א בהג\"ה כיון שלא נדחו בידי אדם מועלת להן מחשבה להוציאן מידי מוקצה, וכמ\"ש בפנים:", + "פירות שהעלן כו'. הנה במגן אברהם משמע דאף אוצר נקרא אקצייה בידים, והפך מזה מבואר בגמ' דשבת דף מ\"ה סוף ע\"א עיין שם ברש\"י ותוס', ועיין במ\"ש בסי' תקי\"ח. ואין לחלק בין אקצייה בידים לדחייה בידים, דהרי שם מיירי בשאר פירות הראויין לאכילה דאם אינן ראויין לאכילה גם רבי שמעון מודה בהו, עיין שם גבי גרוגרות וצמוקין. ולפי זה יש לומר דגם רמ\"א סבירא ליה כשיטת התוס' דביצה וכפסק הרמב\"ם, דאינהו לא מיירי רק במוקצה דהיינו פירות שהעלן ליבשן כמו שפירש רש\"י. ועיין בלחם משנה ודו\"ק:", + "שישער בדעתו כו'. עיין בשיטה מקובצת שמגיה בירושלמי שצ\"ל לית לן חומר בדבר שיש בו רוח חיים. וכן היא גירסת התוס' ור\"ל דאקצייה בידים חמיר טפי. וכן פסק הרמב\"ם וים של שלמה ומג\"א. אבל הפרי חדש מקיים נוסחא הישנה דהתם חמיר טפי, דצריך לומר זה וזה אני נוטל, ואם הזמין יותר ממה שצריך לו ביו\"ט הרי זה לא יטול כלום, אבל הכא אין צריך לדקדק בזה אלא מותר להזמין יותר ממה שיצטרך לו ביו\"ט. והנה לפי דבריו אין הרשימה מעכבת כלל אלא האמירה מכאן כו' (אלא א\"כ הוא גרוגרות וצמוקין עיי\"ש), שהרי ביוני שובך דחמירי לפי שיטתו ואעפ\"כ אינו צריך לרשום. אבל לפי שיטת התוס' וסיעתם דאקצייה בידים חמיר מבעלי חיים, ובבעלי חיים אם זימן יותר ממה שצריך לו לא הועיל כלום כמו שיתבאר בסי' תצ\"ז, כל שכן במוקצה דאקצייה בידים.
אף שיש לדחות, דהתם אין הזמנתו מועלת להיתירים שאין צריך לו ביו\"ט, וא\"כ יש לחוש דילמא מטלטל ושביק לכך אין הזמנתו מועלת כלל, אבל הכא נהי דאין הזמנתו מועלת להיתירים, מכל מקום למה שצריך לו אפשר דמועלת. מכל מקום מלשון התוס' משמע דאקצייה בידים חמיר לגמרי מבעלי חיים. וכן משמע בהדיא בשיטה מקובצת שכתב למה ירשום במכאן ועד כאן סגי וכו', וכיון שאינו רושם בודאי הא דלא סגי במכאן אני נוטל לחוד, היינו משום דאין הזמנתו מועלת כלל אם זימן יותר ממה שצריך לו (ואפשר דאף בתוס' צ\"ל מכאן ועד כאן כמו שהגירסה היא בשיטה מקובצת). וכן משמע בהדיא במג\"א דאקצייה בידים הזמנתו צריכה להיות דומה בשוה להזמנה דאחזי ולא אחזי דאיכא למיחש דלמא מטלטל ושביק דהתם צריך שלא יזמין רק מה שצריך לו כמ\"ש בסי' תצ\"ז, דאם אין הזמנתם דומה בשוה לא שייך לומר לשון לכולי עלמא צריך כו' שכתב המג\"א, כיון דאין הכל שוין בדין הזמנה זו, כמו שפירש רש\"י בפרק קמא דביצה דף י\"ד ד\"ה לכל דבר. ועדיין צ\"ע:", + "כדי לאכול מהם כו'. הנה היתר הכנה ביום טוב הוא פשוט בגמרא פרק ב' דביצה אמרינן שמותר לערב ע\"ח וע\"ת. ולא אסרו עירובי תחומין אלא מפני שקונה שביתה, דהיינו קניית רשות, אבל בלאו הכי מותר ממה נפשך אם היום חול אין איסור ואם היום קדש אינו עושה כלום כמו שכתבו הכל בו ועולת שבת ופרי חדש, וכן משמעות הגמרא והפוסקים, וזה הטעם שייך בכל הכנה שאין בה קניית רשות. ומה שכתב הט\"ז בכל מוקצה שאינו בבעלי חיים, כוונתו דבמוקצה דבעלי חיים צריך לברור מערב יום טוב מה שיצטרך למחר וזה אסור ביום טוב שהרי הן עדיין מוקצה. ותדע, שהרי בכל בו לא נשאלה השאלה לענין היתר הכנה ביו\"ט אלא לענין אם מועלת להתיר, ועל זה השיב דמועלת בכל מוקצה לבד בעלי חיים דלמא מטלטל ושביק, עיין שם היטב ותמצא כדברי, שהרי הביא ראיה מיוני שובך ושם לא נזכר כלל מהיתר הכנה אלא דאין מועיל הכנה. ועיין ט\"ז סוף סי' תקט\"ו שסותר לזה, ודבריו שבכאן עיקר, שכן פסקו רמ\"א ומג\"א ופרי חדש ועולת שבת ושאר אחרונים, וכן משמע ברמב\"ם פרק ב':" + ], + [], + [ + "כיון שהם מכוסים כו'. הנה המגן אברהם מיקל אם המים צלולים, דלא כמשמע מסתימת כל האחרונים, שהרי סתם מים הן צלולים ואפילו הכי אסרו. ובפרט לפי סברת הט\"ז שהטעם הוא משום מוקצה ודאי אין טעם כלל לחלק בין צלולים לעכורים. והמגן אברהם לא כתב כן אלא לפי שיטתו שהאיסור הוא משום צידה, ולכן אוסר בארגז רחב מששה טפחים, אבל לפי דעת הט\"ז אין לחלק כלל אלו החלוקים. ויש לסמוך על הט\"ז, דבלאו הכי הרמב\"ם מיקל, וכן פסקו הרב בית יוסף ופרי חדש. ועוד, דבגמרא וכל הפוסקים משמע בהדיא כהט\"ז, שהרי אמרו הסוכר אמת המים כו' וכתב הבית יוסף דמשמע בגמרא דאשמעינן דאין צריך זימון דסכירת אמת המים חשיב זימון עכ\"ל, עיין בגמרא התם קעביד כו'. ועוד, דאם לא כן למה הזכירו כלל הסוכר כיון שהאמה אין בה צידה ואפילו היא ארוכה הרבה מאד, כמו שכתבו המגיד משנה והמגן אברהם, אם כן סכירה זו אינה מועלת כלום לענין צידה, דבלאו הכי נמי שרי מפני שהאמה היא צרה. אלא על כרחך צריך לומר דאם לא סכר אסור משום מוקצה, כמו יוני שובך להאומרים שאין בהם משום צידה או קטנים לדברי הכל. וכן חיה שילדה בפרדס רחוק מן העיר שאף על פי שאין בהם משום צידה אעפ\"כ צריכים זימון משום דאין דעתו עליהם כיון שאינן ברשותו ממש כמ\"ש בגמרא. אבל שאר חיה ועוף שאין מחוסרים צידה אינם צריכים זימון, לפי שהן דומין לאווזין ותרנגולין שאינם צריכים זימון מפני שהן ברשותו כמו שכתבו הרי\"ף ורא\"ש פרק קמא. ובדגים נחלקו הרמב\"ם וראב\"ד, מר מדמי לה לחיה ועוף שאינן מחוסרים צידה, ומר סבר כיון שמכוסים מן העין חשובים כאינן ברשותו ודומין ליוני שובך שצריכים זימון. וזה ברור ופשוט ומוכרח כסברת הט\"ז דדגים שאינם צריכים צידה יש בהם משום מוקצה להראב\"ד, דלא כמג\"א שמתיר במים צלולין.
וכיון שהעיקר כהט\"ז, א\"כ אין צריך לדחוק ולומר דאמת המים מפני שאינה רחבה מששה טפחים אין בה משום צידה משא\"כ בביבר קטן, דזהו דבר שאין הדעת סובלתו דאמה ארוכה כמה מילין ואינה רחבה אלא ו' טפחים אין בה צידה וביבר קטן ארכו ו' טפחים ומשהו ורחבו ו' טפחים ומשהו יש בו צידה. ואין אומרים כל שיעורי חכמים כך הוא כו', אלא במקום שנזכר בגמרא בפירוש, אבל זה לא נזכר בגמרא בהדיא, דלשון אמת המים מצינו בגמרא ג\"כ על יותר מו' טפחים במשנה דפאה פ\"ב, וכמו שהאריך בזה הפרי חדש, עיין שם שמסכים להט\"ז. וכיון שלהט\"ז לא קשה מידי על הראב\"ד מאמת המים, אין לנו להמציא חילוקים מלבנו ויש להתיר אפילו בארגז רחב מו' טפחים. ובפרט ביו\"ט שאין איסור צידה בו אלא מדברי סופרים, יש לסמוך על המיקל. ויש לצרף דעת רש\"ל שפסק דבארגז ובאמת המים שסכר אין איסור צידה מן התורה אפילו בשבת, וכן פסק הפרי חדש בשם הירושלמי דביצה. ומה שהקשה המג\"א על רש\"ל דהירושלמי דשבת מיירי בארגז ואפילו הכי חייב וכן הוא בגמרא דילן כו' ע\"ש, לא דק, דאדרבה בגמרא מוכח כרש\"ל, שהרי אמרו השולה דג מן הים חייב משום נטילת נשמה, ולא אמרו משום צד, אלא דרש\"י ורמב\"ם פירשו דמיירי בדג הניצוד כבר, והירושלמי לא סבירא ליה הכי. ועוד כתב הט\"ז טעמים אחרים להקל בארגז לצוד אפילו ע\"י מצודה קטנה, ואע\"ג דלא קיימא לן כוותיה בזה, שהרי מהרי\"ל ומג\"א חולקין על זה, מכל מקום יש לסמוך עליו לתפוס בידו הרבה פעמים עד שיצוד כמו שכתבתי בפנים, וכמו שכתב הט\"ז לענין מצודה קטנה.
ואין להקשות להרמב\"ם דסבירא ליה דבדגים שאין מחוסרין צידה אינם צריכים זימון למה הוזכר הסוכר אמת כו', לא קשה מידי דלהרמב\"ם ע\"י הסכירה הן ניצודין כמו שכתב רש\"ל עיין שם. וכן משמע לשון הרמב\"ם עיין שם. ומה שמשמע בגמ' דהסכירה היא משום זימון, לא קשה מידי, דלהרמב\"ם דא ודא אחת דאין איסור צידה ביו\"ט אלא משום מוקצה, כמו שכתב בהדיא הרמב\"ם בפ\"ב וז\"ל אווזין ותרנגולים הרי הן מוכנים ואינם צריכים זימון, דגים וחיה ועוף שבביברין גדולים כל שהן שמחוסרים צידה הרי זה מוקצה ואין צדין אותן ביו\"ט, וכל שאין צריך מצודה הרי זה מוכן וצדין אותן ביו\"ט עכ\"ל, משמע בהדיא דאיסור צידה הוא משום מוקצה. וכן בפרק א' כשהזכיר מלאכות האסורות ביו\"ט לא הזכיר הצידה עמהם. וכן כתב בהדיא בפירוש המשנה בפרק ג'. וכן הראב\"ד שם שנתן טעם לאסור כל מלאכות שבמחובר, אין טעם נכון לאסור הצידה שהיא בתלוש. ואע\"פ שאפשר לעשותה מערב יו\"ט, נ\"ל דסבירא ליה להרמב\"ם דלא נקרא אפשר כו' אלא דבר שהוא בידו של אדם כמו הקצירה והסחיטה ודומיהן, אבל הצידה אינה בידו שהרי אפשר (אי נמי מטעם שכתב הרמב\"ן במלחמות פרק ג' עיין שם) שלא ישיג את הניצוד. וכל דבר שבודאי ישיגנו ואי אפשר להשמט ממנו זה נקרא אין מחוסר צידה ואין בה איסור כלל. ואין להקשות אם כן למה הצריכו להמתין בכדי שיעשו כיון שאין כאן איסור אלא משום מוקצה, לא היא, דכיון שאסור באכילה בו ביום משום מוקצה אם כן יש כאן מלאכה גמורה צידה שלא לצורך יו\"ט. והרי זה כיש במינו במחובר, שהתלישה ג\"כ אינה אסורה אלא מדברי סופרים לרוב הפוסקים. ויצא לו להרמב\"ם דין זה מהא דמשמע בגמרא דאין איסור ביוני שובך ועליה אלא משום מוקצה, כמ\"ש בפרק אין צדין במה דברים אמורים ביוני שובך כו' אבל אווזין כו' אינם צריכים זימון כו' עיין שם, משמע דביוני שובך מהני זימון, ואע\"פ שהצדן בשבת חייב לפי שהם מחוסרין צידה. ומה שתירצו תוס' והרא\"ש דמיירי בקטנים שלא פרחו, זהו דוחק גדול, דאם כן מה שהקשו בגמרא דף י\"א היכי דמי אי במפורחין כו', צריך לומר דהיינו מפריחין מעט כמו שכתבו הפוסקים, וזה לא נזכר כלל בגמרא, משום הכי משמע ליה להרמב\"ם דאין איסור צידה ביו\"ט אלא משום מוקצה. ולכן מועיל זימון ליוני שובך ועליה כיון שהן באין לכלובן לערב, ונוח לתופסן יותר מדגים חיה ועוף שבביברין גדולים שאפילו זימון אינו מועיל להם, כיון שאין זה תלוי בדעתו שיתפסו שהרי אפשר שלא ישיגם כלל, לכן אינו מועיל כלום מה שמזמן אותם ואומר זה וזה אני נוטל. וזה ברור ומוכרח בלשון הרמב\"ם.
וכן מוכח דעת הראב\"ד כמו שנתבאר לעיל. ועוד מדלא הגיה עליו כלום אלא כתב על לשון הרמב\"ם דגים שבביברין גדולים הרי זה מוקצה כו' אמר אברהם זה אינו כו' כיון שמכוסים מן העין עכ\"ל, משמע בהדיא דהראב\"ד סבירא ליה כהרמב\"ם דאסור משום מוקצה. וכמו שכתב הט\"ז. וכן עיקר. דהא אנן קיימא לן דצידה היא ממלאכות האסורות ביו\"ט כקצירה וסחיטה ודומיהן אי משום טעמיה דרש\"י ז\"ל אי מטעם התוס'. ואם כן על כרחך הני תרי מילתא, דהיינו מה שחילק המג\"א בין מים צלולים לאינן צלולין ומה שחילק בין רוחב ו' טפחים ליותר מו' טפחים, הם סותרין זה את זה, דאם נאמר דהכל תלוי ברוחב ו' טפחים ואפילו ארוכה הרבה שרי כמו שכתבו המגיד משנה ומג\"א, אם כן למה הוזכר סכירה באמת המים, ועל כרחך צריך לומר כדי לאפוקי מאיסור מוקצה, ואם כן תו לא מהני מה שהמים צלולין.
סוף דבר יש לפסוק כהט\"ז בהני תרי מילי, משום דבדין הראשון יש לומר דלא פליג מג\"א על הט\"ז דלשניהם הדבר תלוי אם צריך מצודה או אין צריך. ומטעם זה יש לומר דגם בדין הב' לא פליגי אהדדי, דהרי על כרחך עיקר הטעם של האוסרין ברחב מו' טפחים אינו אלא משום דהדגים נשמטים כמו שכתב רמ\"א וצריך מצודה, דאם אינו צריך מצודה בודאי מותר, דמה טעם לחלק בין דגים המכוסים שאין צריכים מצודה לחיה ועוף שאין צריכים מצודה, ובצריך מצודה גם הט\"ז מודה דהוא פשוט במשנה לאיסור. ועוד דהא כתב המג\"א דהעולם נוהגין כהט\"ז, ואף הוא ז\"ל התיר ע\"י נכרי מכלל דלא סבירא ליה בזה איסור ברור, וכן משמע מלשונו שכתב ויש להחמיר לעשות ע\"י נכרי, משמע דאינו אלא חומרא בעלמא ולכן מותר לעשות ע\"י נכרי. וכיון שהט\"ז מיקל בהדיא יש לסמוך עליו באיסור דרבנן שהולכין בו להקל:", + "ולכן אסור לברור כו'. כן כתב רש\"ל ועולת שבת ואליה זוטא ופרי חדש. ואף המג\"א לא חלק עליו בבירור. ואף שהט\"ז בס\"ק א' חלק עליו, מכל מקום הרי בס\"ק ז' חזר בו וכתב בעצמו דאסור לברור, אלא דלא חיישינן דלמא מטלטל ושביק ולכן מותר ליקח כל הבא לידו בלא ברירה ולא יחזיר המותר למים. ומה שכתב הט\"ז אח\"כ ויחזיר מה שלא ייטב בעיניו, אינו אלא פירוש לדברי רש\"ל, אבל אין דעתו מסכמת לזה אלא כמו שכתב הט\"ז תחילה, וז\"ל דגבי דגים אין חשש זה דודאי אם לא ייטב בעיניו לא ישליכנו למים עכ\"ל, משמע בהדיא שאסור להחזירו למים דהרי טלטול מוקצה, דאין הזמנתו מועלת אלא למה שיצטרך ביו\"ט כמו שכתוב בשו\"ע סעיף י\"א:", + "כל שאסור לאכלו מפני שהוא מוקצה כו'. כן כתב המגיד משנה. וכן כתב רש\"י. וכן הוא בירושלמי עיין במגיד משנה. וכן כתב באליה זוטא. וכן משמע בלבוש סעיף ז'. וכן משמע דעת המג\"א שכתב אבל במגיד משנה כו', משמע דסבירא ליה כוותיה. ובפרט לפי מ\"ש לעיל דלהרמב\"ם אין איסור בצידה אלא משום מוקצה אם כן אי אפשר לומר בענין אחר. עיין מג\"א. ועיין מה שכתבתי בסי' תצ\"ח:", + "לא מצא מנין יונים כו'. כן כתב הפרי חדש. וכן משמע מפירוש רש\"י שפירש אם לא היה אתמול כו', משמע דביו\"ט גם ברישא מיירי דאין שם יונים אחרים, ולכן אסורים אלו שמא הן הן המוקצים שלא נמצאו בקניהם. ואם כן האיך קאמר בסיפא ואם אין שם אלא הם. ומשמע דאיונים קאי ולא אקן מדקתני לשון רבים. ולכך פירש אם לא היה אתמול. ודו\"ק:", + "קשר את שלשתן כו'. כן כתב רמ\"א ולבוש ופרי חדש, וכן דעת הש\"ך ביו\"ד סימן ס\"ג שהרי כתב שם להתיר אם הניח עשר ומצא ט', אם כן מוכח דסבירא ליה כמאן דאמר בכיס אחד מחלוקת כדעת הטור סי' תל\"ט.
ואין לומר כסברת הט\"ז דמספקא ליה ובבדיקת חמץ מקילינן כמו שכתב הט\"ז, דהא שם יש ספיקא דאורייתא שמא נתחלף בבשר נבילה. ועל כרחך צריך לומר כן, שהרי בבדיקת חמץ משום דהיא דרבנן מיקל הטור סי' תל\"ט אם הניח במקום זה ומצא במקום אחר באותו הבית, וביו\"ד סי' ס\"ג קיימא לן דאם מצא הבשר שלא במקום שהניח אסור, ומשמע שם מלשון כל הפוסקים אפילו באותו בית, ועל כרחך צריך לומר משום דהוא ספיקא דאורייתא, וכן כתב החק יעקב סוף סי' תל\"ט. ובלאו הכי לא מסתבר כלל להחמיר במוקצה דרבנן בספיקא דפלוגתא אלא בספק מעשה, דהא פסקו הרא\"ש וסיעתו בפרק ג' דביצה דאין מוקצה לחצי שבת משום דזהו פלוגתא דאמוראי ובמוקצה דרבנן הלך אחר המיקל, וכן כתב בסוף פרק ה' גבי מדבריות עיין שם. ובפרט בנידון דידן דאף האוסר אינו אוסר אלא מחמת ספק, פשיטא דסמכינן על המיקל בספק דברי סופרים.
ומה שכתב הט\"ז דכן משמע מרמב\"ם וטור שלא כתבו אפילו מקושרים, לא משמע מידי, דהא במתניתין נמי סתמא קתני כלשון הרמב\"ם וטור, ואפילו הכי מקשה לימא מתניתין רבי היא, ועל כרחך צריך לומר משום דסתמא משמע כל כך אפילו מקושרים עד שיש להקשות לימא רבי היא, ואם כן לא הוצרכו הרמב\"ם וטור גם כן לפרש יותר. ולא אמרינן דרך הפוסקים לפרש אלא במקום שיש להסתפק, אבל כאן אילו היה מקום להסתפק לא היה הגמרא מקשה מידי. ועוד כיון שהר\"ן התיר בהדיא במקושרים ולא מצינו לאחד מן הראשונים שיחלוק עליו בהדיא, אם כן פשיטא דנקטינן כוותיה. וכן מסתימת המג\"א שלא חלק על רמ\"א משמע דסבירא ליה כוותיה. וכן כתבו החק יעקב ופרי חדש סי' תל\"ט:", + "לדברי האוסרים נולד כו'. הנה דעת הרמב\"ם וסמ\"ג ורש\"ל דכל דבר שלא נשתנה גופו ביום טוב אף על פי שאינו מוכן עכשיו למה שהיה מוכן מערב יום טוב אין זה נולד אלא מוקצה, עיין שם גבי בהמה שמתה. אבל המגן אברהם כתב בסי' תצ\"ט ס\"ק ט' דבהמה שמתה הוי נולד. וכן משמע בגמרא ובתוס' שבת דף כ\"ט דקליפין הוי נולד אף על גב דמעיקרא מיגלי והשתא מיגלי עיין שם בד\"ה והא כו', דאם לא כן טעמא רבה איכא לחלק בינייהו דזה מוקצה וזה נולד. וכן משמע בהדיא בתוספות שם דף קמ\"ג בד\"ה שמואל, וכן כתב במהרש\"א שם. וכן משמע בהדיא ברש\"י בחולין דף י\"ד ע\"ב ד\"ה שפיר דמי דלאו נולד כו' משמע דסלקא דעתך דהוי נולד, וכן הוא במסקנא היכא דלא הוה אוכלא דאפרת כגון שמתה או שנמצאת טרפה. וכן החלבים [ו]העור וכמו שכתב המג\"א בסי' תצ\"ט ס\"ק ט'. וכן משמע בהדיא בגמרא דחולין שם, דאם לא כן לימא שאני התם דהוי נולד משום דנשתנה גופו, אלא על כרחך דהכל הולך אחר ההכנה, ואם נשתנית הכנתו ביו\"ט הרי זה נולד. וכן משמע בהדיא ברשב\"א שם בשם הר\"ר יונה עיין שם. וכן משמע בהדיא במג\"א סי' תמ\"ו ס\"ק ג':" + ], + [ + "כדי שלא ימות כו'. כן כתב המגיד משנה. וכוונתו לתרץ שלא יקשה שהרי אסור ליתן מזונות לפני כל דבר שהוא מוקצה אף שאינו מחוסר צידה כמ\"ש בסי' תצ\"ז, ועל זה תירץ כדי שלא ימות התירו לו מפני צער בעלי חיים. ובזה נדחה מה שכתב הפרי חדש בסי' תצ\"ז דלא כמגיד משנה, והוכיח ממה שכתב הרמב\"ם כאן, וכבר נתבאר דלא קשה מידי:", + "אבל מותר לו לשחוט אחד מהן כו'. הנה אף שהט\"ז לא כתב כן, מכל מקום דעת הרב בית יוסף ולבוש כמו שכתבתי. וכן דעת המג\"א שכתב אבל אם הנכרי נותן לו הגדולה והטובה אסור לשחוט השנייה עכ\"ל, ועל כרחך מיירי שהוא רוצה לשחוט שתיהן ולחלוק כל אחת עם הנכרי (דאם לא כן פשיטא דאסור לשחוט השנייה שאין לישראל חלק בה). ודוקא שתיהן אסור לשחוט, אבל אחת מותר לשחוט אע\"פ שיש לנכרי חלק בה והוא רוצה ליתן להישראל לבדו גדולה וטובה אפילו הכי שרי. ומה שהקשה הט\"ז מהתוס', לא קשה מידי, דהתם כיון דהנכרי יכול לכוף את הישראל שיתן לו חלקו קודם אפייה, מפני שאינו רוצה לאפות היום או מאיזה טעם שיהיה או אפילו בלא שום טעם, מחויב הישראל ליתן לו חלקו קודם אפייה, אם כן כשהישראל אופה הכל ביחד הוא נהנה מחלק הנכרי, משא\"כ כאן שאין הנכרי יכול לכוף את הישראל שיקח לו בהמה אחת לחלקו אלא צריך ליתן לו מכל בהמה ובהמה, שהרי הן שותפין בכל אחת ואחת, אם כן אין נהנה מחלק הנכרי אלא מחלקו, שבשעת השותפות היה לו זכות זה שיהיה לו חלק בכל בהמה ובהמה:
הנה הנה הט\"ז בס\"ק ט' האריך בענין הוראה ביו\"ט בדבר שאם יאסרנו אסור לטלטלו. ולא העתקתיו, משום דכל דבריו אינן אלא לדעת המגיד משנה, אבל לפי מה שכתבו רש\"י ותוס' ור\"ן והרז\"ה וכן כתב המג\"א דהטעם הוא משום מתקן משמע בהדיא דבלאו הכי אין לאסור כלל ודלא כסברת המגיד משנה, וכן עיקר. ועיין בחק יעקב סי' תמ\"ו ס\"ק ד':
הנה הנה המג\"א הניח בצ\"ע אם נפלו ב' בהמות שאינן אותו ואת בנו, ואני כתבתי בפשיטות להתיר, משום דבתוספתא וירושלמי מתירין אפילו באותו ואת בנו כמו שכתבו הפרי חדש ומגיד משנה, וכדאי הן לסמוך עליהם עכ\"פ אם אינן אותו ואת בנו שאינו מפורש לאיסור בשום פוסק, וגם דברי רמ\"א נוטין להתיר כמו שכתב המג\"א. וכן עיקר:", + "אבל מותר לפנות הצמר או הנוצה כו'. כן כתב הפרי חדש בפשיטות דאף בעוף דאיכא איסורא דאורייתא מותר לפנות אילך ואילך. וכן כתב המג\"א בס\"ק כ\"ג דלדידן קיי\"ל דבר שאינו מתכוין מותר אפילו באיסורא דאורייתא. והוא פשוט ומוסכם בש\"ס ובכל הפוסקים בכמה דוכתי.
ואף דלכאורה לא משמע כן מדברי התוס' והרא\"ש שחילקו בין בהמה לעוף שדרכו בכך. אבל כד דייקית תשכח דלא כתבו כן אלא לדעת רב דסבירא ליה דבר שאינו מתכוין אסור באיסורא דאורייתא יש לחלק בין בהמה לעוף. וכן להמפרשים שמתירין ביו\"ט לתלוש ביד משום דסבירא להו דהתולש ביד הוי עוקר דבר מגידולו כלאחר יד ולא מיתסר אלא מדרבנן, כמו שכתבו התוס' בסוף ד\"ה והיינו טעמא עיין שם, וכן כתב הבית יוסף לדעת הרמב\"ם, דלפי דבריהם אפילו מתכוין לתלוש שרי, ולכן יש לחלק בין בהמה לעוף דאיכא איסורא דאורייתא ולא שרי במתכוין. אבל לפי מה שכתבו הטור ושו\"ע לפסק הלכה דלא שרי אלא בשאינו מתכוין, שוב אין חילוק בין עוף לבהמה. וכן כתב הרא\"ש בהדיא וז\"ל ועוד דהא פרישנא לעיל דאפילו בצמר של בכור לא שרי אלא בשאינו מתכוין (והיא שיטת התוס'. וכן פסקו הטור ושו\"ע) וכן [ביו\"ט] שרי באין מתכוין עכ\"ל, משמע דאפילו בעוף שרי באין מתכוין. וכן כתב המעדני מלך שם על לשון הרא\"ש וז\"ל ותלישת נוצה אי אפשר אלא במתכוין לתלוש דפנייתן אילך ואילך לא מהני כלום ולכן אסור עכ\"ל, משמע בהדיא דכשאינו מתכוין לתלוש שרי אפילו בעוף. וזה ברור ופשוט:", + "ואפילו אם אי אפשר לו לשחוט כו'. זהו האמת הברור לדעת הרא\"ש דקרי ליה מכשירין שאפשר לעשותן מערב יום טוב דאסור לעשותן ביום טוב אפילו אם אי אפשר לו זולתו כמ\"ש בסימן תצ\"ה. הגם שלדעת המגיד משנה אינו אסור אלא מדרבנן משום שאפשר לשחוט בלאו הכי, משמע דאם אי אפשר בענין אחר שרי. ומכל מקום כיון דלדעת הרא\"ש אסור מדאורייתא יש להחמיר כדבריו. ואף שהמג\"א הקשה עליו, מכל מקום לא מלאו לבו לחלוק עליו, בשגם שיש לתרץ כל קושיותיו:", + "במה דברים אמורים בגינה כו'. כן כתב הבית יוסף וז\"ל דבטל לקרקע הגינה וחורבה משא\"כ בבית וחצר עכ\"ל, וכן כתב הלבוש. ולפי זה צריך לומר דמה שכתבו הטור ושו\"ע הכניס עפר הרבה לביתו, לאו דוקא לביתו אלא לרשותו:
הנה הנה , הט\"ז התיר בשעת הדחק ליטול עפר שאינו מוכן ולכסות, כדי שלא לבטל משמחת יום טוב. ולא העתקתי דבריו, משום שאינן מובנים, דאי איירי בדיעבד שכבר שחט מאי שמחת יום טוב איכא הלא מותר לאכול אף אם לא יכסנו, ואי איירי לכתחלה אם כן אין לנו לפסוק כדבריו, שהרי עיקר טעמו של המתיר בגמרא הוא משום שמחת יום טוב כמ\"ש בגמרא, ואפילו הכי קיימא לן לאסור דלא שרינן איסורא משום שמחת יום טוב עיין בגמרא. ואף רבו דהסמ\"ג לא פסק כר\"ת אלא כדי שלא לבטל מצות כיסוי דאורייתא. וכל עיקר דברי הט\"ז בנויין על מה שכתב דלדידן יש לומר דעשה דוחה לא תעשה כרבא דסבירא ליה דיום טוב לא הוי עשה ולא תעשה. וזה תמוה מכמה פנים, חדא דאנן קיימא לן בסי' תקפ\"ו דאין דוחין אפילו שבות דיום טוב מפני מצות שופר משום דיום טוב היא עשה ולא תעשה כמ\"ש בגמרא פ\"ד דר\"ה. ועוד דאפילו לרבא אין היתר אלא אם כן מקיים המצוה באותו הרגע שדוחה הלא תעשה כדאמרינן בגמרא בהדי דכתיש קמכסי ע\"ש. ועוד מה שכתב דרב יהודה דסבירא ליה דבעינן דקר נעוץ היינו למאן דסבירא ליה דאין עשה דוחה לא תעשה ועשה מדלא התיר אלא בדיעבד אבל לבית הלל אליבא דר\"ת עשה דוחה לא תעשה ועשה ומותר לכתחילה, לא הבנתי. ואדרבה נהפוך הוא דבדיעבד איכא מצות עשה דכיסוי אבל לכתחילה אין כאן מצות עשה כלל, דהא דאמרינן אין שמחה אלא בבשר, היינו שלמי שמחה כמו שכתב הבית יוסף בסי' תקכ\"ט ע\"ש. ואף שרש\"ל פ\"[ב] דביצה חלק עליו, מכל מקום מודה דאין מצות עשה זו דוחה את שום לא תעשה, כיון שהיא תלוייה בדעת האדם, שהרי מותר להתענות תענית חלום ביום טוב משום דהתענית עונג לו כמ\"ש בסי' רפ\"ח, וכל מצוה שתלויה בדעת האדם אינה דוחה את לא תעשה, כדאיתא בפ\"ג דכתובות גבי אונס ומפתה. ותדע, דהא לא שרינן צידה דאין בה אלא איסור דרבנן לרוב הפוסקים, ומשמע אפילו אם אין לו בשר אחר כי אם מה שיצוד. ועוד, דהא משום מצות כיסוי שרינן איסור מוקצה לכסות באפר כירה שהוסק ביו\"ט, ובהמות מדבריות ויונים שאינם מזומנים וחיה שקננה בפרדס בניה צריכים זימון, ולא שרינן משום שמחת יו\"ט אם אין לו בשר אחר. אם כן אף אם כוונת הט\"ז להתיר לכסות בעפר שאינו מחוסר חפירה, מכל מקום יש לאסור משום מוקצה, לדידן דלא שרינן משום שמחת יו\"ט להשתמש במוקצה או לאכלו (עיין מה שכתב המג\"א בסי' תצ\"ט ס\"ק י\"א ותק\"ט ס\"ק ט\"ו, ועיין במהרש\"א דף ח' ודו\"ק). וכן עיקר, שלא להתיר טלטול מוקצה גמור משום שמחת יו\"ט, כדעת רש\"י ורמב\"ם ותוס' ורא\"ש ור\"ן וכל האחרונים ז\"ל:", + "אסור לעשות אפילו דקירה אחת כו'. כן כתבו הטור וכל האחרונים ז\"ל. ומה שכתב הט\"ז דאין צריך לכסות אלא מקצת הדם, לדבריו קשה, אפילו נתערבו דם חיה בחיה אסור לעשות כי אם בדקירה אחת, ואפילו יש לו הרבה דקרים נעוצים מערב יום טוב, כיון דלכתחלה אסור לשחוט אפילו יש לו דקר נעוץ, מוכח דיש חשש איסור אפילו בדקר נעוץ, אם כן למה לנו לעשות איסור בחנם כיון דאין צריך רק דקירה אחת לכיסוי הרבה דמים, והוא ז\"ל בעצמו התיר אם יש לו הרבה דקר נעוץ וכתב דכן מוכח מגמרא ומכל הפוסקים. אלא הדבר ברור דלא סגי בדקירה אחת, שהרי כאן מיירי שאם היה דם הבהמה מים היה מראית דם ניכר בו, דאם לא כן אין צריך כיסוי כלל כמו שכתוב ביו\"ד סי' כ\"ח סעיף י\"ג, ומשנה שלימה שנינו בפרק ז' דמסכת מקואות נפל לתוכו יין ושינו מקצת מראיו, עיין שם דמוכח אפילו לח בלח אינו מתערב בשוה בכל החלקים מהתערובת אלא יש במקום אחד יותר מבמקום אחר באותו תערובת, ולכן במקום אחד יש בו מראה אדמומיות ובמקום אחד אין בו, ולכן אסור לכסות אפילו בדקירה אחת, כיון שאנו רואים דם הבהמה כאילו הוא מים, אם כן שמא יהא הכיסוי במקום שאין בו מראה דם החיה והעוף, ונמצא טרח ביו\"ט ולא קיים שום מצוה, זהו כוונת רש\"ל.
ומה שהקשה הט\"ז מענין ביטול בששים, לא קשה מידי, דודאי מתערב בכל התערובת ואין משהו מהתערובת שלא יהא בו משהו מהדבר שנתערב, דבלח יש בילה כמ\"ש בפרק קמא דר\"ה ולכן נתבטל בס', אבל מכל מקום אין כל חלקי התערובת שוין, דבמקום שנפל דבר שנתערב שם באותו חלק ממש וסמוך לו נרגש יותר דבר שנתערב מבחלקים אחרים, הן במראיתו וכמ\"ש במשנה דמקואות, והן בטעמו. ומכל מקום כיון דגם בחלקים אחרים בכל משהו מהם יש גם כן משהו מן דבר שנתערב, לכן אם יש ס' פעמים כמותו נתבטל טעמו מחמת עוצם מיעוטו וקלישתו אפילו באותו חלק שנתערב שם תחלה, מחמת שהולך ומתפשט משם לחלקים אחרים רבים כל כך:" + ], + [ + "אלא טלטול בעלמא כו'. כן מוכרח לדעת המג\"א שמתיר לטלטלן סופן משום תחילתן, ובגמרא אמרינן דלא מהני סברא זו אלא גבי עור דחזי למיזגא עלייהו ולא מוכחא מילתא, וכמ\"ש המג\"א בס\"ק ג'. וכן צריך לומר לדעת המרדכי ורמ\"א שמתירין לטלטל נוצות להצניען אף על גב דלא חזי למיזגא עלייהו. ועל כרחך צריך לומר דלא מצריכים דבר זה אלא כשמתירין לו שום עסק, כגון לשוטחן באויר או להפכן וכן ליתן העור לפני הדורסן, אבל בטלטול בעלמא דשרינן ליה לא אתי למשרי שום עסק גמור דהיינו מליחה. ובזה נסתלקה תמיהת הפרי חדש על המרדכי ורמ\"א ז\"ל. ולפי זה לטלטלן מחמה לצל נמי שרי כמו שכתב המג\"א בס\"ק ג' בשם רש\"ל. ובסי' ש\"ח נתבאר דשלא יאבדו דמי למחמה לצל עיין שם:", + "אם לא הקצה כו'. כן כתב הט\"ז לפי שיטתו כשנשחטה ביו\"ט, אבל לשיטת המג\"א דלא שרי לטלטל אלא להצניע א\"כ אפשר דאפילו הקצה לסחורה שרי להצניע, דאם לא כן מימנע ולא שחיט אם אינו צריך לו להדלקה אלא לסחורה, דהא אפילו להפסד מועט חששו כגון נוצות של תרנגולים דשרי לטלטלן כדי שלא ימנע מלשחוט. ולכן לא העתקתי דבריו אלא בשנשחטה מערב יו\"ט, דאז אסור לטלטלם אם הקצם לסחורה אפילו להמתירין מוקצה ביו\"ט, כיון שאין עליהם תורת כלי כלל, וגם מקפיד מלהדליקם ביו\"ט, א\"כ הרי הם כאבנים ולבינים הסדורים לבנין דאסור לטלטלן אפילו בשבת דמוקצה מותר בו לדברי הכל, וכמ\"ש המ\"א בסי' ש\"ח ס\"ק ל\"ו עיין שם:", + "ומכל מקום נכון ליזהר כו'. זהו פשוט דלדברי האומרים לא ניתנו עצים אלא להסקה, וכן פסק בשו\"ע סי' תק\"ב, ופירש הר\"ן ומג\"א שם הטעם משום דאין תורת כלי עליהם, א\"כ הוא הדין והוא הטעם לחלב ושעוה שאין עליהם תורת כלי ואינם עומדים אלא להסקה, דהרי הם כעצים יבשים העומדים להסקה. ומה שסתם המג\"א כאן דמותר לטלטלן, היינו משום דאיירי כאן אליבא דהגהות אשר\"י ורש\"ל דהם סוברים דמותר לטלטל עצים לכל דבר כמ\"ש בסי' תק\"ב במג\"א וט\"ז עיין שם. אבל לענין הלכה ודאי יש לחוש לכתחלה לדעת הרי\"ף ורמב\"ם ור\"ן ומגיד משנה, שבשו\"ע פסק כמותם בלי שום חולק:
הנה הנה המג\"א מסתפק דבזמן הזה שאין דרך למלוח על גבי העור אפשר דאסור למלוח על גביו ביו\"ט כמו על החלבים לטעמו של הר\"ן ז\"ל. ולא העתקתיו, משום דלדעת הטור פשיטא דאין לחלק בהכי, דאם לא כן למה לו ליתן טעם משום דבמליחה מועטת די להו, תיפוק ליה כיון דאין דרך למלוח על גבי חלבים מוכחא מילתא. וכיון דלהטור פשיטא ליה, אין ספיקו של הר\"ן מוציא מידי ודאי של הטור. ועוד שגם להר\"ן יש לומר דלא חלקו חכמים בין זמן לזמן ולגמרי התירו מליחה על גבי העור ביו\"ט. וכהאי גוונא ממש כתב הבית יוסף בסי' י\"ג והביאו לפסק הלכה המג\"א שם בס\"ק ז' עיין שם:
הנה מהר\"צ שפיץ השיג בכאן על המג\"א, וכל דבריו אינן אלא להראות בקיאות, שידע מה שכתבו התוס' פרק נוטל כאילו נעלמו דבריהם מהמג\"א. ונהפוך הוא, כי הוא לא עיין מה שכתבו הרי\"ף ורמב\"ם ורז\"ה והרמב\"ן והרשב\"א ומגיד משנה שהם חולקים על התוס' ומחלקין בין שבת ליו\"ט, כמבואר בב\"י סי' תצ\"ה, וכן פסק שם בשו\"ע. ואף רמ\"א לא חלק עליו שם אלא במוקצה, אבל בנולד מודה דיש חילוק בין שבת ליו\"ט כמ\"ש המג\"א שם עיין שם הטעם. וכן מוכח בהדיא בסי' תצ\"ח ס\"[ו] ובסי' תק\"א ס\"א, שהשו\"ע פסק להחמיר בנולד ביו\"ט ולא חלק עליו רמ\"א. ואין לומר שסמך על מה שכתב בסי' תצ\"ה, שהרי בסי' תצ\"ה לא התיר אלא מוקצה, אבל נולד משמע מדבריו שם דיש להחמיר ביו\"ט כמו שכתב המג\"א שם.
ומה ומה שכתב מהר\"ץ שפיץ שם דרמ\"א מיירי בנולד שאינו ראוי למאכל בהמה, אין בדבריו כדאי להשיב עליהם, ופירוש משובש הוא מחמת כמה תמיהות. ואחת מהן, מאי קאמר רמ\"א לדבריהם, הלא אף השו\"ע מודה בזה לאסור כמ\"ש בסי' ש\"ח סעיף כ\"ז עיין שם בב\"י. וכן משמע בהדיא בסי' תק\"א ס\"ו בהג\"ה עיין שם.
וגם מה שכתב ולפי זה מתורץ הרמב\"ם וטור ושו\"ע כו', מלבד שאין צריך תירוץ כלל, שדין גרעין כבר הוזכר בסי' ש\"ח סעיף ל', אלא שתירוצו מוכיח שלא ידע שדעת הרמב\"ם ושו\"ע לחלק באיסור מוקצה ונולד בין שבת ליו\"ט כמבואר בסי' תצ\"ה:" + ], + [ + "אם חושש כו'. כן משמעות הפוסקים. עיין מג\"א ס\"ק י\"א, וכן משמע בהדיא בב\"י בשם הרשב\"א ומגיד משנה. עיין שם שכתב דרב אדא בר אהבה חולק על שמואל, ורב אדא לא התיר אלא משום הפסד כדמשמע מכל הפוסקים כרב אדא, וכמו שכתב הרשב\"א משום הפסד כו', וכן כתב בהגהות אשר\"י משום פסידא כו' עיין שם, ופסקו כן האחרונים (עיין מג\"א ס\"ק י\"ב), ואם שמואל מתיר אף אם ידוע שאין הפסד אם כן לא פליגי אהדדי, אלא על כרחך צריך לומר דאף שמואל לא שרי אלא משום חשש הפסד. והדעת מכרעת כן, דלמה נתיר שבות דמליחה וגם טרחא שלא לצורך יו\"ט כמו שכתב הרא\"ש בדבר שאין בו הפסד אם לא יעשנו עד לאחר יו\"ט.
והך פסידא אין צריך להיות פסידא ודאית אלא אפילו משום חשש הפסד התירו לו, דאם לא כן מאי איכא בין אחר אכילה לקודם אכילה, דבפסידא ודאית אף לאחר אכילה שרי כדמוכח בגמרא גבי מסוכנת, וכן כתב המג\"א. ולפי זה צריך לומר דמה שכתב המג\"א בסוף ס\"ק י\"ב יסריח הבשר כו', היינו אפילו שיש חשש שמא יסריח, שהרי בהגהות אשר\"י נלמד דין זה מדרב אדא. והא דנקט לישנא דמשתמע לתרי אפי ולא פירש בהדיא שמא יסריח, היינו משום סיפא לאשמועינן רבותא דאפילו ודאי יסריח אפילו הכי אסור אם נשחטה מערב יו\"ט:", + "חושש שלא יסריח כו'. נתבאר במ\"ש לעיל באות א':" + ], + [ + "דקים מאד כו'. כן כתב הט\"ז. ואע\"פ שסיים דאף שאין דקין כל כך אסור משום טרחא שאינה צריכה, היינו בבוקע מעצים הראוים להסקה בלא ביקוע דבהכי מיירי כמבואר בדבריו, אבל המבקע מקורה, כיון שהותר לו הביקוע אין לנו לחייבו שידקדק שלא יבקע רק עצים גדולים קצת הראויין להסקה בלא ביקוע, אלא מבקע כדרכו, ואף אם מבקע מהקורה עצים דקים אין בכך כלום, כל שאינו מבקע ממנה עצים דקים מאד בענין שיש חיוב חטאת על בקיעתן בשבת, והמחמיר עליו הראייה:", + "ביו\"ט ב' של ראש השנה כו'. הנה הטור אוסר גם בזה והעתיקו האחרונים דבריו. וכבר הקשה עליו הב\"י, ותירצו האחרונים. אבל על מה שהקשה הב\"י על הטור לאסור ביו\"ט ב' של ראש השנה דא\"כ אף בו ביום ליתסר לא תירצו כלום. ובים של שלמה ובדרכי משה ובפרי חדש תירצו דקיי\"ל בסי' תק\"ג דקדושה אחת הן להחמיר אבל לא להקל. והנה אנן לא קיי\"ל כסברא זו, שהרי בסי' תי\"ו פסק השו\"ע וכל האחרונים כהרמב\"ם והרשב\"א ומגיד משנה דאפילו להקל הן קדושה אחת עיין שם בבית יוסף. ומסי' תק\"ג לא קשה מידי כמו שכתב שם המג\"א. ואדרבה לפי תירוצו שם משמע שהכל מודים לרמב\"ם ורשב\"א דהיכא דאיכא לומר ממה נפשך אף להקל הן קדושה אחת, א\"כ בנידון דידן כיון דשייך לומר ממה נפשך אמרינן קדושה אחת אפילו להקל. וכיון שבנידון דידן הרב בית יוסף ורמ\"א הסכימו להתיר בפשיטות, וכתב הב\"י שכן דעת רוב הפוסקים, וגם האחרונים זולת רש\"ל וב\"ח לא החליטו לאיסור בזה, אלא שהט\"ז כתב ראוי לצאת לכל הדיעות, וגם כל האחרונים בסי' תי\"ו לא חלקו על הרמב\"ם ורשב\"א ומגיד משנה ושו\"ע, פשיטא דהכי נקטינן, ובפרט באיסור דרבנן דקיי\"ל הלך אחר המיקל.
ועוד בלאו הכי אין לנו לאסור בב' ימים טובים של ראש השנה משום הכנה, דהרי קיי\"ל כסברת הרמב\"ן והר\"ן שכל המותר ביומו אין בו משום הכנה משום דלעצמו הכין, דלא כרש\"ל סי' ג' שחלק על זה, כמו שכתב המג\"א בסי' תקי\"ג ס\"ק ח' ע\"ש. וא\"כ בנידון דידן כיון שביו\"ט א' ראויין הפתילות והלפידין הרי יום א' לעצמו הכין (ואפילו נכבה כשהאיר היום דשוב אין צריך לנר, מכל מקום ראוי לסמוך לחשכה בו ביום כמ\"ש בסי' תקי\"ד עיין שם בב\"י ובמג\"א ס\"ק י\"ד). וכן כתב בהדיא בים של שלמה שם דלדעת הר\"ן הנ\"ל הדבר ברור דשרי, וסמ\"ג וספר התרומה ורא\"ש שאוסרים אזלי לטעמייהו דלא סבירא להו כסברת ר\"ן אלא כשינוייא קמא בתוס' דף ד' ע\"א ד\"ה אלא כו', כמבואר בים של שלמה עיין שם היטב ודו\"ק:" + ], + [], + [ + "ומכל מקום אסור לומר בפה כו' עד סוף הסי'. הנה בים של שלמה מפורש בהדיא שלא החמיר כהרוקח אלא כשאין שם היתר דחד טירחא אבל כשהוא חד טירחא מודה להטור דמותר, עיין שם בפרק [ב'] סוף סימן ט\"ו. וכן הוא דעת הט\"ז שבסק\"ג העתיק דברי רש\"ל להחמיר ובסק\"ה משמע מדבריו להלכה שאין להחמיר אלא במערים. ובמה שנתבאר הוא מתורץ, דבסק\"ג מיירי כשאין שם היתר דחד טירחא כמבואר שם בהדיא, ובסק\"ה מיירי כשיש היתר דחד טירחא. שהרי התיר להערים ואם אינו חד טירחא אסור להערים, כמו גבי אפיית פת שהעתיק הט\"ז דברי המרדכי בסוף הסימן שהתיר להערים וכתב על זה אבל בהגה\"מ חולק וכן פסק ב\"י עכ\"ל, משמע שכן עיקר. וכן פסקו רש\"ל ומג\"א, וכתבו הטעם משום דאין שם היתר דחד טירחא רק היתר של שבח ועילוי בלבד. וא\"כ הוא הדין והוא הטעם לנותן בשר בקדרה בזה אחר זה אחר שהעמידה אצל האש. ואין לחלק בין טרחת הבשר שהיא מועטת לטרחת הפת שהוא מרובה, שהרי עיקר טעם האיסור בפת אינו משום טירחא בלבד, שהרי בחבית גדולה של מים הוא טורח טירחא גדולה למלאותה ולהעמידה אצל האש ואינו צריך אלא לקיתון אחד, ואפילו הכי כיון שעיקר מלאכת הבישול דהיינו עמידה אצל האש נעשה כולו כאחת מותר אפילו להערים כמו שכתב המג\"א, אם כן על כרחך חומרת הפת אינה משום טירחא אלא שאין מלאכת האפייה נעשיה בבת אחת, הכי נמי בקדירה דמאי שנא.
והנה לפי מה שנתבאר אם הוא חד טירחא ויש שם היתר של שבח ועילוי אלא שהוא מערים אסור לומר בפירוש כמו שכתב הט\"ז, וכל שכן אם אינו מערים אלא שאין שם היתר של שבח ועילוי דאסור לומר בפירוש כמו שכתב הפרי חדש. שהרי אם אין שם היתר דחד טירחא ואין שם היתר של שבח ועילוי אסור לדברי הכל כמפורש בגמרא, ואם יש שם היתר של שבח ועילוי ואין שם היתר דחד טירחא אע\"פ שהוא מערים מותר לדעת המרדכי ורבינו יואל, מכלל דמעלת של שבח ועילוי עדיף ממעלת שאינו מערים, ודו\"ק:", + "אנשי ביתו לעולם כו'. הנה בגמרא משמע בהדיא דמערים ביו\"ט דינו כמזיד בשבת, ובמזיד בשבת קיי\"ל בסי' שי\"ח דאסור לו לעולם. וכתב שם המג\"א דהוא הדין מי שנתבשל בשבילו דינו כלו, ואע\"פ שאח\"כ כתב בשם הבית יוסף להקל בזה, מכל מקום הרי בסימן רנ\"ג ס\"ק י\"א כתב בפשיטות דאנשי ביתו דינו כמי שנתבשל בשבילו, משמע בהדיא דמי שנתבשל בשבילו אין דינו כאחרים אלא כלו בעצמו, והוא הדין לאנשי ביתו, ובפרט במערים שסבור לעשות בהיתר, דלא שייך לומר אין אדם חוטא ולא לו, כמו שכתב המג\"א בסימן שי\"ח סק\"ב:" + ], + [], + [ + "לאכלו ביו\"ט משום נולד כו'. כן כתב בהדיא בהגהות אשר\"י ור\"ן ובים של שלמה סי' א'. וכן משמע בגמרא קס\"ד כו' דשרי במוקצה בנולד אסור כו' ולא אמרינן אוכלא דאפרת הוא. וכן כתב שם מהרש\"א ע\"ש. והטעם הוא כמו שכתב הר\"ן כיון שאין דעתו לאכלה אין עליה תורת אוכל כלל, הילכך לא שייך לומר אוכלא דאפרת הוא והרי זה נולד גמור:" + ], + [ + "ומלאכת הברירה כו'. הנה הט\"ז פירש טעמו של הראב\"ד לפי שאפשר לשנותו שאין שם מלאכה כמו שכתב רש\"י. ולפי זה מה שכתב במהרי\"ל לאסור לברור פירורי מצות הנטחנין ביו\"ט, אין הטעם משום דאפשר לרקדו, דודאי איסור גמור הוא לרקדו אפילו ע\"י שינוי, דלא עדיף מקטניות שאסור ע\"י נפה וכברה. ובפרט לפי מה שכתב המג\"א בסי' תק\"ד דהדקים הן כקמח ונחשבין כמין אחר ע\"ש, דלפי זה יש לאסור ההרקדה כהרקדה ראשונה של קמח. אלא הטעם הוא משום דאפשר לטחנו ולברור מערב יו\"ט, וכ\"מ בהדיא בט\"ז סי' תק\"י סק\"[ג] ע\"ש.
אבל אין כן דעת המג\"א, שהרי פירש טעמו של מהרי\"ל דסבירא ליה כהאוסרין ליטול הצרור מהקמח, והכא מיירי שנפל ביו\"ט כמבואר ברש\"י ור\"ן עיין בית יוסף וט\"ז, אלא על כרחך צריך לומר דטעמם של הראב\"ד ומהרי\"ל הוא דסבירא להו דברירה היא ממלאכות האסורות ביו\"ט כהרקדה. וכן כתב בשיטה מקובצת ריש פרק אין צדין. וכן כתב הר\"ן שם בשם הירושלמי, והביאו התוס' מקצת לשונו מלישה ואילך כו' ע\"ש.
ומה שהתירו ברירת הקטניות, תירץ בשיטה מקובצת בשם הרמב\"ן לפי שאין דרך לבררם לימים הרבה ע\"ש (ודוחק לומר דמשום טבלא פירשו הכי). ובאמת שכן הוא מוכרח ממה שכתבו רש\"י ור\"ן ומגיד משנה ושאר פוסקים דטעם איסור ברירת הקטניות בנפה וכברה הוא משום עובדין דחול, ולא פירשו משום דההרקדה היא ממלאכות האסורות ביו\"ט (אלא על כרחך צריך לחלק בין קטניות לקמח ומיני תבואה ומטעם הנ\"ל). ובזה אפשר לתרץ מה שכתב הרמב\"ם בפרק א' ולא בוררים ולא טוחנים את החטים עכ\"ל, ובפרק ג' כתב משנתנו הבורר קטניות כו', דאפשר דגם הרמב\"ם סבירא ליה לאסור דבר שדרך לעשותו לימים הרבה כדמוכח במגיד משנה גבי נפה וכברה ע\"ש. וכן משמע גבי שחיקת פלפלין ברחיים שלהם, עיין מג\"א סי' תק\"ד סק\"ז מה שכתב בשם הריב\"ש. אלא דסבירא ליה דיש קצת מלאכות שאין דרך לעשותן לימים הרבה ואעפ\"כ אסרוהו חכמים, לפי שעל הרוב אפשר לעשותם מערב יו\"ט.
ואיך שיהיה טעמו של הרמב\"ם, מכל מקום כיון שדעת הרמב\"ם והראב\"ד והרמב\"ן ומהרי\"ל ומג\"א לחלק בין ברירת קטניות לשאר ברירות מאיזה טעם שיהיה הכי נקטינן:", + "להחמיר ולחוש כו'. עיין במ\"ש בסי' תנ\"ז בעזרת ה':", + "בכלי אחד כו'. הנה המג\"א כתב דאין צריך כלי אחד. ומיירי כשיש בעיסה הב' שיעור חלה, אבל כשאין בה שיעור חלה פשיטא דצריך צירוף כלי כמ\"ש ביו\"ד סי' שכ\"ה. עיין שם בש\"ך סק\"ו משמע שם דדוקא כשמפריש מהגדולה שיש בה שיעור חלה אין צריך צירוף כלי אבל כשמפריש מהקטנה צריך צירוף כלי. וכן משמע בהדיא בש\"ך סי' שכ\"ד ס\"ק י\"ט ויש בעיסה ב' שיעור שחייבת בחלה כו', משמע דאם אין בה שיעור צריך צירוף כלי. דליכא למימר דאם אין בה שיעור אין תקנתו מועיל כלום, זה אינו, דהא בהדיא מבואר בר\"ש ורא\"ש וטור והביאו רמ\"א דמועיל. וכן משמע בהדיא בטור שם דאם אין בה כשיעור צריך צירוף כלי, עיין שם שכתב ויערבנו עם זאת העיסה, ולא כתב כן קודם דין זה. ומה שכתב הט\"ז בשם רש\"ל, מיירי כשיש בעיסה הב' כשיעור. ועיין שם בדרכי משה בשם תרומת הדשן.
הנה הנה המג\"א העתיק דברי התוס' דאפילו לכתחלה מותר לאפות פת הדראה ואח\"כ פת נקיה. וצריך עיון, דאם הוא צריך לשתיהן פשיטא דשרי, ואם הוא מערים הרי המג\"א בעצמו פסק בסי' תק\"ז דאסור להערים בפת, וכן כתב רש\"ל, וכן כתבו ב\"ח וט\"ז סוף סי' תק\"ג בשם הגהות מיימוניות ור\"ח. ומהתוס' אין ראיה, דאפשר דסבירא ליה כהמרדכי ורבינו יואל דמתירין להערים. וכן כתב הפרי חדש כאן ובלבד שלא יערים ע\"ש. וצ\"ע:" + ], + [ + "בתנורים שלנו כו'. כן כתוב בדרכי משה ומג\"א. ואף שאח\"כ מסתפק המג\"א בזה וכתב ומיהו יש לומר כו', אין ספיקו מוציא מידי ודאי של רמ\"א ז\"ל. ועוד, דהמג\"א עצמו העתיק דברי רש\"ל בס\"ק י\"ד שאין סברא לחלק בין תנורים שלנו לשלהם מדלא חלקו הרי\"ף ורמב\"ם. ואע\"פ שרש\"י ורא\"ש וטור חלקו ביניהם לא חש לדבריהם (ובמג\"א שם נפל טעות סופר ודעת הרא\"ש וטור מפורש כמ\"ש). וכל שכן בנידון דידן שאף רש\"י ורא\"ש וטור ושו\"ע לא חלקו ביניהם. ואדרבה איפכא משמע מלשון השו\"ע שכתב פורני דהיינו תנורים שלנו אסור לאפות בחדש שמא תיפחת כו', אבל משום שמחסמן ליכא. ובלאו הכי דברי המג\"א תמוהין שכתב דדוקא בתנורים שלהם שהיו כקדירה של חרס כו', דזה אינו אלא בתנוריהם אבל בפורני מנין לנו (וגם תנוריהם היה להם טפלה מטיט סביב). ובשו\"ע פירש בהדיא דהיינו תנורים שלנו. וכיון דפורני אמרו בגמרא שמא תיפחת, משמע דאין בהם משום גמר מלאכה. ואין לומר דמיירי שהסיקן פעם אחת בחול, דא\"כ שוב אין לחוש שמא תיפחת, כיון שכבר היו בה עצים ואש ולא נפחתה. ואם בשביל שהוסיף בה פת ניחוש שמא תיפחת, א\"כ אפילו בישנה אם אופה בה פת הרבה לצורך נישואין וכיוצא בזה שלא אפה בה מעולם הרבה כל כך ניחוש ג\"כ שמא תיפחת, ואין כן משמעות הגמרא והפוסקים. אלא ודאי דעיקר החשש הוא מחמת מדורת האש, כענין שאמרו ברעפים חדשים שצריך לבדקן עיין שם בפירוש רש\"י. וכן הבאר היטב לא העתיק דברי המג\"א הללו:", + "נכרי כו'. הנה בשיטה מקובצת כתב דוקא שנפלו בתוך התנור דהוא מילתא דלא שכיחא לכן הקילו לבטל איסור בידים אבל בעלמא לא, ולפי זה אם הניחם נכרי לתוך התנור אין מבטלין. אבל אנן לא קיי\"ל הכי, שהרי מכאן למדו הפוסקים לכל איסורי דרבנן שמבטלין לכתחלה כמ\"ש ביו\"ד סי' צ\"ט עיין שם בשו\"ע. ואף שהרא\"ש וטור חולקין על זה וכן קיי\"ל, מכל מקום הרי הטור עצמו פסק בסי' תרע\"ז דאיסורא דמיקלי קלי מבטלין אע\"פ שהוא מילתא דשכיחא ע\"ש, שהרי להתערב שמן נר חנוכה בשמן חולין מילתא דשכיחא היא.
ואין לחוש אם הניחם נכרי לצורך ישראל, דכיון שלא עשה רק טלטול בעלמא אין לאסור כמו שכתב רמ\"א בסי' שכ\"ה ס\"י בהג\"ה עיין שם בט\"ז ס\"ק א' וס\"ק י'. ועוד דהא יש מתירין לכתחלה לומר לנכרי לטלטל מוקצה כמ\"ש רמ\"א בסי' רע\"ו ע\"ש, א\"כ פשיטא דבדיעבד יש לסמוך עליהם כיון שרמ\"א וט\"ז סומכין עליהם לכתחלה. ובפרט בנידון דידן דמעשיו של נכרי לחוד לא הועילו כלום דאכתי מוקצה נינהו, אלא אם כן הישראל יבטלם ברוב, וגם אז כיון שהם בטלים הרי הם חשובים כאין ואפס ואינו נהנה כלל ממעשיו של נכרי, אפשר דכולי עלמא מודים בזה:", + "וגם אינו נהנה כו'. כן כתב הטור סי' תרע\"ז, וכן כתב הט\"ז כאן וביו\"ד סי' צ\"ט. אבל מלשון המגיד משנה וריא\"ז משמע דמפרשים דמקלי קלי כו' פירוש שהאיסור בשעה שהוא נשרף (וכן דעת הרוקח שהביא הב\"י סי' תקי\"ד ע\"ש) הרי הוא כמבוער לגמרי מן העולם וכאילו אינו כלל, על דרך שאמרו כל העומד לישרף כשרוף כו', כל שכן בשעה שהוא נשרף. וכן משמע פשטא דתלמודא.
והנה לדידן דקיי\"ל ביו\"ד סי' צ\"ט עיין שם ברמ\"א וש\"ך דאסור לבטל איסור דברי סופרים אלא א\"כ מקלי קלי כו', אי אפשר לפרש אלא כפירוש הא', דלפירוש הב' איזו היתר יש לבטל איסור בידים בשעה שהוא בעין ואינו דולק כלל, אבל לפירוש הא' אתי שפיר וכמ\"ש בפנים לענין היתר הסקה. וכן משמע בטור ושו\"ע שכתבו דלא יגע קודם שיבטלם ברוב, משמע דלאחר שיבטלם ברוב מותר לטלטלם אע\"פ שאינן דולקים עדיין. ודוחק לומר דאף לפירוש הב' שרי לפי שהן עומדים לישרף, דלא אמרינן הכי אלא באיסורי הנאה:", + "מותר להתחמם כו'. כן כתב המג\"א וכן משמעות כל הפוסקים. והנה לכאורה דברי המג\"א סותרים זה את זה, דכאן פסק דמוקצה מותר בהנאה ובסי' תק\"א ס\"ק י\"ב כתב דמוקצה אסור ליהנות ממנו. אבל כד דייקת במה שכתב המג\"א סוף סי' תק\"ט לחלק בין לכתחלה ודיעבד, שלכתחלה אסור להשתמש במוקצה אבל אם השתמש בו מותר לכתחלה ליהנות ממנו, א\"כ הכל ניחא, דמה שכתב כאן ואיסור הסקה משום טלטול הוא לאו דוקא, אלא משום דאסור להשתמש במוקצה כשעושה מעשה בגוף המוקצה, אבל כשאינו עושה מעשה בגוף המוקצה שרי כמו שכתבו הרמב\"ן ור\"ן בסוף פרק י\"ו, וכן כתב המג\"א סי' ש\"ח ס\"ק מ\"א. ולכך מותר להתחמם ולהשתמש לאורן אע\"ג דאיתיה לאיסורא בעיניה כמו שכתבו התוס' בפרק הגוזל ע\"ש. ואף שכתבו דלרבנן אינו נחשב איסור בעין לענין איסורי הנאה, מכל מקום אנן לא קיי\"ל כרבנן כמ\"ש ביו\"ד סי' קמ\"ב אפילו לענין בישל ואפה ואבוקה כנגדו, דלענין שביעית נקרא הנאתו אחר ביעורו כדמשמע בגמרא דוקא עצי דמשחן כו', אבל עצי הסקה אפילו אבוקה כנגדו אינו נקרא איסור בעין, וכן כתב הריטב\"א בפ\"ג דסוכה וכמ\"ש בפנים, ולענין איסורי הנאה נקרא איסור בעין, כל שכן להתחמם כנגדן, דאפילו לענין שביעית נקרא איסור בעין לפירוש ר\"ח שכתבו התוס' שם, וכל שכן להשתמש לאורן דאף לפירוש רש\"י שם נקרא איסור בעין. והרוקח שהביא הב\"י סי' תקי\"ד שהתיר להוסיף על שמן המוקצה לבטלו ברוב, היינו משום דסבירא ליה כפירוש הב' שכתבתי לעיל, אבל אנן קיי\"ל כפירוש הא' וכמו שכתב הטור בסי' תרע\"ז דלהשתמש לאורן נקרא איסור בעין, ומכל מקום כאן מותר מטעם שכתב המג\"א דמוקצה מותר בהנאה.
ואף דיש להקשות על זה דמה ענין מוקצה לכאן, דהכא גזרינן שמא יעלה ויתלוש, לפיכך יש לאסור אף בהנאה כדי שלא יתלוש בשביל הנאתו, כמו שכתב הטור בסי' תרנ\"ה לענין בא מחוץ לתחום, משא\"כ בשאר מוקצה לא אסרו כלל בהנאה. ומהתוס' דע\"א אין ראיה כלל, דאזלי לשיטתייהו שכתבו בפרק קמא דחולין דאף בדלועין לא שייך שמא יתלוש לפי שאין אדם מתאוה להם כל כך, כל שכן בעצים דבעי נמי מרא וחצינא. עיין בתוס' בפרק קמא דביצה ופרק ג' דעירובין. אבל אנן קיי\"ל כרי\"ף ורא\"ש דעצים נמי הוה בכלל גזירה שמא יתלוש (וכל קושיות התוס' לא קשה מידי על פי מה שכתב הר\"ן בשם הרמב\"ן ספי\"ו דשבת, וכן כתב רשב\"א שם דבעכו\"ם שתלש פרי האדמה לא שייך שמא יעלה ויתלוש, וכן כתב בשיטה מקובצת ריש פרק קמא דביצה). וכן כתבו הטור ורש\"ל ומג\"א עיין שם בסי' תק\"א.
מכל מקום מסתימת כל הפוסקים משמע דאין שום חילוק בין איסור מחמת גזירת שמא יתלוש לאיסור מוקצה מחמת מחובר דו\"ק ותשכח. וכן משמע בהדיא ברמב\"ם בפ\"ב שפירש איסור עצים שנשרו משום נולד ולא הזכיר משום שמא יתלוש כמו שכתב רבו הרי\"ף, מכלל דאין נפקא מינה לדינא בשום ענין. וכן משמע בהדיא ברמב\"ן בספר המלחמות ריש פ\"ג דביצה וז\"ל והכי נמי אמרינן בעכו\"ם שליקט עשבים לעצמו שמותרים משום מלאכת שבת (פירוש שהרי שנינו מאכיל אחריו ישראל) ואסורים בטלטול משום מוקצה או שהם בכלל גזירת פירות הנושרים דהויא משום שמא יעלה ויתלוש עכ\"ל, הרי לפניך דאף היכא דגזרינן שמא יתלוש אינו אסור ליהנות ממנו הנאה הבאה מאליה שאינו עושה מעשה בידים בגוף המוקצה, ולכך מותר להעמיד בהמתו על גבי עשבים הללו כיון שאינו עושה מעשה בידים בגוף העשבים, ובפרט למאי דמוקי לה בגמרא שם דקאי באפה כו'. ועיין שם בתוס' ודו\"ק. ואף שבמה שכתב הרמב\"ן דאף בעכו\"ם שתלש עשבים שייך שמא יתלוש הוא עצמו סותר את דבריו בפי\"ו דשבת וכמו שכתב הר\"ן שם בשמו וכמ\"ש לעיל. מכל מקום בדין זה דמשמע מדבריו דפירות הנושרים מותרים בהנאה אינו סותר את דבריו כלל. ואדרבה דאפילו פירות האילן דשייך בהן שמא יתלוש אף שתלשן עכו\"ם כמו שכתב שם בהדיא אפילו הכי מותרים בהנאה, כמו שכתב הר\"ן שם בהדיא בשמו דעכו\"ם שעשה כבש בשבת מעצים שתלשן בשבת לעצמו יורד אחריו ישראל ע\"ש (ודוחק לחלק בין פירות לעצים, דאף פירות אין נושרים אלא ע\"י הרוח וגם עצים דקים דרכן להנשר ע\"י הרוח כדאמרינן בגמרא עצים שנשרו לתוך התנור כו'). וכן משמע בהדיא בגמרא פ\"ג דסוכה ובכל הפוסקים אתרוג במחובר אסור להריח בו, משמע דאם נתלש מותר להריח בו אם אינו מטלטלו ולא גזרינן שמא יעלה ויתלוש.
ואף שבהבא מחוץ לתחום, דמשמע במרדכי הביאו הב\"י סי' תקפ\"ו, ובתשובת רשב\"א הביאה הטור סי' תרנ\"ה דאסור בהנאה. יש לומר דוקא להשתמש בו או שאר הנאה הבאה לו על ידי שעושה מעשה בגוף המוקצה שמטלטלו וכהאי גוונא. אף שאין זה נקרא מעשה לענין הכנת מוקצה כדאיתא בגמרא פ\"ד דשבת דף נ\"ד, מכל מקום לענין זה נקרא מעשה שאסור לעשותו. אבל כשאינו עושה כלום רק ההנאה באה לו מאליו שרי אפילו במוקצה ונולד כמו שכתבו התוס' דע\"א, כל שכן בבא מחוץ לתחום שקל ממוקצה כמ\"ש בגמרא ויתבאר בסי' תקט\"ו:
כתב המג\"א דעצים שנשרו ביו\"ט מותר להסיקן בשבת שלאחר יו\"ט ע\"י נכרי ע\"י ביטול ברוב עכ\"ל עיין שם. וכבר נתבאר בסוף סי' רע\"ו שאין היתר להסיק ע\"י נכרי בשבת אלא כשהקור גדול, ובמדינתנו שאין הקור גדול כל כך בימי פסח וסוכות לא שייך דין זה ולכן לא העתקתיו. ובפרט שדברים הללו המה תמוהים, דבלא ביטול נמי שרי, כמו שמותר לעבור על שבות אמירה לנכרי בשביל חולה שאין בו סכנה, שהכל חולים אצל הקור, או בשביל שהוא מצטער לדעת הגהות מיימוניות כמ\"ש המג\"א בסוף סי' רע\"ו, כך מותר ליהנות מאיסור הכנה שאין בו אלא איסור דברי סופרים לצורך חולה שאין בו סכנה, אם אין לו עצים אחרים כמו שכתב המג\"א בסי' שכ\"ח ס\"ק ט\"ו גבי מוקצה, או בשביל שהוא מצטער לדעת הגהות מיימוניות, כמ\"ש בסי' שכ\"ח סעיף ל\"ג עיין שם במג\"א. ואין לומר דשאני הכנה ממוקצה שאין בו אלא משום גדר מלאכה, כמ\"ש בפרק י\"ז דשבת אטו טלטול לאו צורך הוצאה כו', ולכן מותר כמו שמותר כל שבות מדברי סופרים, משא\"כ הכנה דאיסורו הוא כמו מאכלות אסורות שאסורים לחולה שאין בו סכנה אפילו אין איסורן אלא מדברי סופרים כדמוכח בר\"ן שהביא הב\"י סוף סי' שכ\"ח גבי בישולי נכרים, והוא הדין לאיסורי הנאה מדברי סופרים כמ\"ש ביו\"ד סי' קכ\"ג לענין סתם יינן ע\"ש. אי נמי דמיירי שיש לו עצים אחרים. זה אינו, שהרי בגמרא מוכח בהדיא דאיסור הכנה אפילו דאורייתא מותר בהנאה הבאה מאליה, ואין אסור אלא לטלטלו ולהשתמש בו. עיין שם דף ג' ע\"ב גבי הא דפריך בשלמא לרבה דאמר משום הכנה הוי ספיקא דאורייתא כו', ואפילו הכי קתני אין מטלטלין לסמוך כרעי המטה, משמע דאם אינו מטלטלה מותר לסמוך עליה כרעי המטה משום דהוה הנאה הבאה מאליה. וכן משמע בסי' תקי\"ג (עיין בפרי חדש יו\"ד סי' ק\"ב ו[מנחת] יעקב כלל ע\"ד ודו\"ק) דאם היתה מאיסורי הנאה בלא טעמא דלחזותא עבידא אינה בטלה שהרי נהנה ממנה. ומסוף סי' תק\"א אין ראיה, דהתם כשמדליקה עושה מעשה בגוף הפתילה ומשתמש בה. וכן משמע בכל הפוסקים שדין איסור הכנה שוה לאיסור מוקצה שאינו אסור בהנאה הבאה מאליה. ועצי היתר ג\"כ הן מוקצים בשבת ואעפ\"כ אומרים לנכרי לטלטלן ולהסיקן, והוא הדין לעצים אלו. דאי לא תימא הכי האיך מותר לומר לו לטלטלן כדי לבטלן, אלא על כרחך משום דמאי שנא עצים אלו מעצי היתר, דשניהם אסורים לטלטלן ולהשתמש בהן ומותרים בהנאה דהיינו להתחמם בהן:", + "אפילו במכבדת כו'. כן משמע בב\"י שכתב בזה הלשון ואפשר שמה שכתב רבינו אם אפשר לאפות זולתה אסור נתכוין לטיבול המכבדת פעם שנית וכו', משמע דבפעם ראשון שרי. וכן משמע בשו\"ע שהעתיק לשון הרשב\"א אע\"פ שהוא מכבה כו' דמיירי שטובל במים, כדמוכח בבית יוסף שאחר לשון הנ\"ל כתב אבל הרב המגיד כתב בשם הרשב\"א כו' כדרכו בחול כו' ע\"ש:", + "שלא טיבלה כו'. כן משמע בט\"ז שהקשה על זה ואע\"ג דמצינו בגמרא כו' ע\"ש, ובגמרא לא איירי כלל בטבולה במים. ובלאו הכי מוכח כן מסידור לשון הטור ושו\"ע שלא הזכירו בפירוש טיבול המכבדת עד סוף סעיף ה':", + "שאינו צריך ביו\"ט כו'. (כ\"ה במג\"א) ודבריו תמוהים, לא די שהן סותרין דברי כל הפוסקים כמו שכתב הב\"י, אלא שהן סותרים זה את זה, שבסעיף קטן שאחרי זה פסק בשם רש\"ל דאסור להערים, משמע דאם אינו מערים אלא באמת הוא צריך לפת אחד מותר אע\"פ ש[אינו] מתכוין להשביח. וכן כתב [ה]מ\"א עצמו בסי' תק\"ג בשם הגהות מיימוניות. והמרדכי מיקל יותר ע\"ש. וכן כתב בט\"ז שם סוף הסימן. ומה שכתב המג\"א דלאו חד טרחא היא, בסי' תק\"ג מבואר בטור ואחרונים דבקדירה שנותן בה בשר זה אחר זה דלאו חד טירחא הוא ואעפ\"כ מותר, אפילו להערים לקצת פוסקים, אלא דאנן קיי\"ל דבכהאי גוונא אסור להערים, דהיינו אם אינו צריך אפילו לחתיכה אחת, אבל אם צריך לחתיכה אחת אע\"פ שמוסיף בשביל מחר שרי אע\"פ שאינו מתכוין להשביח. אלא דבכהאי גוונא אסור לומר בפירוש בשביל מחר אני מבשל, אלא מבשל סתם כמו שכתב הט\"ז שם סק\"ג בשם רש\"ל:" + ], + [], + [ + "זו למעשה כו'. כן משמע בגמרא, דלמה כיחש לו, הוי ליה למימר הלכה ואין מורין כן. אלא כיון שראה אותו עושה מעשה אף אם היה אומר לו הלכה ואין מורין כן הרי הורה שמותר לעשות מעשה, והוא הדין בנידון דידן. ודו\"ק:", + "מכל מקום בסכין כו'. האחרונים פירשו הטעם דהוה ליה מתקן מנא, אבל לפי מה שכתב רמ\"א בהג\"ה אי אפשר לומר כן, שהרי פסק שם בהג\"ה דאם אי אפשר לתקן השפוד מערב יום טוב מותר לתקנו ביום טוב אף על פי שנשבר לגמרי, ואין לך תיקון גדול מתיקון שפוד שנשבר ואף על פי כן מותר לצורך אכילה, וכל שכן חידוד הסכין שיכולה לחתוך אלא שנפגמה. והשו\"ע אוסר אפילו לא אפשר להשחיזו מערב יום טוב כמבואר בבית יוסף בביאורו להרמב\"ם שהעתיק לשונו בשו\"ע ע\"ש, וכן כתב המגיד משנה.
ובאמת לפום ריהטא דברי רמ\"א תמוהין מאד למעיין במקור הדין, דהרמב\"ם דהיינו לשון השו\"ע שבס\"[א] מפרש שנרצף היינו מעט ואף על פי כן אין מתקנין אותו, וכל שכן הרבה, וכל שכן נשבר לגמרי, ולכן גם להשחיז הסכין במשחזת אסור מטעם זה. או מטעמו של הר\"ן שהעתיק הט\"ז דבתיקון כלי אף רבי יהודה מודה מטעם המבואר בר\"ן, ולפי טעמו של הר\"ן נרצף היינו שנשבר לגמרי ולפיכך אסור אפילו לרבי יהודה, אבל אם נכפף מותר והלכה ואין מורין כן כמבואר שם. ובין לפי טעמו של המגיד משנה ובית יוסף ובין לפי טעמו של הר\"ן יש לאסור במשחזת, אפילו לדידן דקיי\"ל כרבי יהודה. אבל שיטת רש\"י ותוס' ורא\"ש דאף בתיקון כלי פליג רבי יהודה כדמוכח גבי שפוד שנרצם דהיינו שנשבר לגמרי וקשרי רבי יהודה, ובין בגריפת תנור. ולפי זה גם במשחזת פליג רבי יהודה כמבואר ברא\"ש וטור, והלכה ואין מורין כן. ורמ\"א פסק בשפוד כדעת רש\"י ורא\"ש וגבי סכין סתם כשו\"ע כשיטת רמב\"ם או ר\"ן. דוק היטב בר\"ן וברא\"ש ובב\"י ותשכח דהכי הוא כמה דאמינא.
ועל כרחך צריך לומר שדעת רמ\"א לפסוק כשיטת רש\"י ותוס' ורא\"ש וטור דאינהו בתראי. ולא חשש לסברת הר\"ן דבתיקון כלי אף רבי יהודה מודה, שהרי כל הפוסקים חולקים על זה, וגם הרמב\"ם מכללם, דלפי פירוש הר\"ן דנרצם היינו מעט א\"כ למה לא הביא הרמב\"ם דין דנרצם, אלא על כרחך צריך לומר דהרמב\"ם לא סבירא ליה כר\"ן אלא סבירא ליה אין הלכה כרבי יהודה, כדמשמע מלשונו בפירוש המשנה פרק קמא דמגילה עיין שם בגמרא, א\"כ הרמב\"ם יחידאי הוא נגד כל הפוסקים. וגם הרי\"ף ורז\"ה ורמב\"ן כולם פסקו כרבי יהודה גבי נרצם עיין שם היטב. אלא שגבי השחזת הסכין יש לחוש לסברת הרמב\"ם ור\"ן, ולאו מטעמייהו, אלא משום דפשט לשון הרי\"ף מורה כן (ולא כמו שכתב הרא\"ש). ופירש הרמב\"ן בפרק ב' גבי כיבוי (וכן כתב הר\"ן שם) שדעת הרי\"ף ור\"ח לחלק בין המכשירין בין השחזת סכין דאפשר בשאלה לשאר מכשירין. וכיון שדעת ר\"ח ורי\"ף ורמב\"ם ורז\"ה ורמב\"ן ור\"ן ומגיד משנה להחמיר במשחזת, חשש רמ\"א לדבריהם ולא הגיה כלום על השו\"ע, שהעתיק לשון הרמב\"ם, וטעם האיסור הוא כמו שכתב הרמב\"ן, וכמ\"ש בפנים:", + "שום מעשה כו'. כן כתב בהדיא הרשב\"א בחידושיו פ\"ב דשבת, וז\"ל וכולי עלמא אית להו דעולא כו', אבל אי לית להו דעולא שפיר דמי אע\"ג דממילא דולק והולך ונעשה שבר כלי ונהנה ממנו ומשתמש לאורו, שלא אסרו אלא לטלטל או לאכלו או להשתמש בו בידים אע\"פ שאינו מזיזו כגון הדלקה או לסמוך בו כרעי המטה אפילו במקומו, אבל הנאה הבאה מאליה שפיר דמי עכ\"ל. ומכל מקום מה שכתב דאסור לסמוך בו כרעי המטה אפילו במקומו שאינו מזיזו כלל לא קיי\"ל כוותיה בהא, אלא כמו שכתב הר\"ן בסוף פרק ט\"ז דשבת בשם הרמב\"ן. וכן פסק בדרכי משה בסי' ש\"ח ובמג\"א שם ס\"ק מ\"א. וכן משמע בפרק קמא דביצה אין מטלטלין אותה לסמוך בה כרעי המטה, משמע דאם אינו מטלטלה שפיר דמי לסמוך בה. ועל כרחך צריכים אנו לחלק בין ישיבה על גבי האבן או לסמוך בה כרעי המטה, שאינו עושה שום מעשה בגוף האבן ואינו משתמש בגוף המוקצה ולא על גבי המוקצה, ובין הדלקת הפתילה שנעשה שבר כלי דמפורש בגמרא בהדיא לאיסור (וכן העתיק המג\"א סי' רס\"ד ס\"ק י\"ד), משום דכשמדליק עושה מעשה בגוף הפתילה שמאחיז בה האור, והרי זה משתמש בגוף המוקצה:" + ], + [ + "טוב להחמיר כו'. כן משמע ממה שכתב רמ\"א סי' שי\"ט סעיף ו' בהג\"ה מאחר דאפשר לאכלן כו' ע\"ש, משמע דאם אי אפשר לאכלן כך אין צריך להחמיר, לפי שהעיקר כסברא הראשונה (והא בהא תליא כמבואר בראשונים עיין ברז\"ה ורמב\"ן), שהיא דעת הרי\"ף ורמב\"ם ורמב\"ן ורשב\"א ורא\"ש וטור ור\"ן ומגיד משנה ושו\"ע ורש\"ל.
ומה שתמהו האחרונים שם על מנהג העולם שאוכלים שרביטי קטניות בשבת, היינו לפי שנוטלים הקטניות מתוך השרביטים ביד בלי שום שינוי ובזה יש חיוב חטאת בשבת, כדמשמע מפירוש רש\"י שפירש מולל מלילות הוא דש כלאחר יד, משמע משום דמולל השבולת והזרע נופל מאליו הוי דש כלאחר יד, אבל אם היה מפרק הזרע בידו הוי דש גמור. וכן משמע ממה שכתב רש\"י ולהוציא הזרע כו' דתולדת דישה הוא עכ\"ל (וכוונתו שהוא שאל ממנו אם מותר להוציא הזרע ביד, והשיב לו ממוללין מלילות, פירוש שכלאחר יד מותר לדוש ביו\"ט, ומפרכין קטניות, פירוש שמפרך השרביטים והזרע נופל מאליו). וכן משמע ברמב\"ם פ\"ח שכתב סתם המפרק הוא תולדת הדש והחולב חייב משום מפרק עכ\"ל, משמע דמפרק ביד חייב משום שהוא תולדת הדש בכלי כמו שהתולש ביד הוא תולדת הקוצר בכלי כמבואר ברמב\"ם שם. וכן משמע עוד ממה שכתב הרמב\"ם שם הסוחט חייב משום מפרק, וסוחט היינו ביד, ובגמרא אינו חייב אלא על דריכת כו', ודריכת היינו בכלי, אלא על כרחך אין חילוק בין יד לכלי אלא שהדש בכלי הוא אב והמפרק ביד הוא תולדה.
ומה שכתב רמ\"א שם ולכן אסור לפרך כו', היינו אפילו על ידי שינוי, אבל בלא שינוי לכולי עלמא אסור בשבת כמבואר בראשונים:", + "בין הערבים כו'. הנה הט\"ז בס\"ק ג' כתב דברירה אסורה ביו\"ט לפי שאפשר לעשותן מערב יו\"ט, ומה שהתירו לברור כאן היינו לאכול מיד, עיין שם היטב. וזה אינו אלא לפי שיטת הטור סי' שי\"ט דאף בשבת מותר לברור פסולת מהאוכל (היינו לאכול מיד) כדי לאכול לאלתר, וכן הוא שיטת התוס' סוף פרק נוטל כמ\"ש בים של שלמה פרק קמא דביצה סי' מ\"ב. אבל לשיטת הרמב\"ם ורשב\"א ושו\"ע סי' שי\"ט דבפסולת מתוך האוכל אסור אפילו לאכול לאלתר, א\"כ ביו\"ט דשרי לברור כדרכו אפילו פסולת מהאוכל על כרחך צריך לומר כמו שכתב המגיד משנה דברירת קטניות הותרה לגמרי אפילו במקום שכיוצא בו בשבת חייב, ודלא כט\"ז. אלא דלענין דינא קיי\"ל כהט\"ז, שאם היה אפשר לברור מערב יו\"ט אסור לברור ביו\"ט כי אם מה שצריך לאכול לאלתר, שהרי בסי' תצ\"ה סתם רמ\"א וכתב כלל לכל הלכות יו\"ט דיש אומרים שכל מלאכות אוכל נפש שהיה אפשר לעשותה מערב יו\"ט אסור לעשותה ביו\"ט, ומשום הכי לא הוצרך לחשוב כרוכלא בכל (המקומות) היתר שנזכר בשו\"ע דיש אומרים דהיינו כשאי אפשר לעשותה בערב יו\"ט. ולכן סתם רמ\"א בכאן וכתב אפילו לבו ביום, וכמו שכתב המג\"א.
ולא נעלם ממני דאפשר לומר שכוונת הט\"ז לאסור ברירת קטניות לבו ביום אפילו כשאי אפשר לו לברור מערב יו\"ט מחמת ב' טעמים. הא', לפי שעל הרוב אפשר לברור בערב יו\"ט לכן אסרו מלאכה זו לגמרי (אפילו אם יקרה פעם שאי אפשר לו לעשותה מערב יו\"ט, אלא א\"כ עושה בענין שבשבת אין בו חיוב חטאת כמו שכתב הרשב\"א שהסכים עמו הט\"ז), וכהאי גוונא כתב המגיד משנה ריש פ\"א לשיטת הרמב\"ם ע\"ש. הב', שאין אנו הולכים כלל אחר העושה שלא היה אפשר לו לעשות מערב יו\"ט, אלא כיון שהמלאכה עצמה אפשר לה להעשות מערב יו\"ט אסור לעשותה ביו\"ט, כמו לענין מילה בשבת, וכמו לענין מכשירין להר\"ן שאוסר אע\"פ שלא ידע כלל מערב יו\"ט שיצטרך למלאכה זו ביו\"ט, כמ\"ש בבית יוסף סי' תק\"ז גבי גריפת התנור ע\"ש. אבל כיון שסברות אלו אינן מבוארים בהדיא בט\"ז, ובמג\"א מבואר בהדיא להפך, שהרי במסננת של חרדל שהוזכר בגמרא בפירוש לאיסור והמג\"א התיר אם לא היה אפשר לו לסנן מערב יו\"ט, אלמא דלא סבירא ליה כיון שמלאכה זו בעצמה אפשר לעשותה מערב יו\"ט וגם העושה עצמו רוב הפעמים אפשר לו לעשותה מערב יו\"ט יהא אסור לעשותה ביו\"ט, אלא אזלינן בתר העושה זה עצמו במלאכה זו בשעה זו, ואם לא היה לו שהות לעשותה מערב יו\"ט מחמת אונס או מחמת טרדא מותר לעשותה ביו\"ט אפילו הוא מכשירי אוכל נפש (שיש בהם איסורא דאורייתא), כמו שכתב המג\"א בסי' תק\"ט סק\"ב וסק\"ד וסקי\"ד. וכן דעת רמ\"א והגהות אשר\"י כמו שכתב המג\"א בס\"ק י\"א. וכן הוא דעת רש\"י דף כ\"ח ע\"ב ודף ל\"ב ע\"ב.
והכי מוכח בגמרא דשרינן לתקן סכין שנפגמה ביו\"ט ושפוד שנרצם ביו\"ט, ואי סלקא דעתך דאזלינן בתר מלאכה עצמה הוי ליה למיסר, כמו גבי מילה דמכשיריה לא דחו שבת אפילו בכהאי גוונא שנפגם איזמל בשבת, כדמוכח גבי נתפזרו סמנין קודם המילה שהסכימו רז\"ה ורשב\"א ומקצת האחרונים דלא דחי שבת, ואי סלקא דעתך דאפילו מכשירין כהאי גוונא דחו שבת, פשיטא דלא גרעי סמנין ממכשירין כיון שאי אפשר למול זולתם הן מחמת סכנה הן מחמת חילול שבת להרשב\"א וסיעתו. עיין ביו\"ד סי' רס\"ו סעיף ו' משמע בהדיא דסמנין נקרא מכשירין, וכן משמע שם בר\"ן וב\"י וש\"ך ס\"ק ו' ע\"ש. ומכשירי מילה שאינן דוחין שבת היינו לפי שאפשר לעשותן מערב שבת כמבואר שם בסעיף [ב'], אלמא כיון דאזלינן בתר מלאכה עצמה אפילו בכהאי גוונא אסור. וביו\"ט דשרינן כשנפגם ביו\"ט מכלל דלא אזלינן בתר מלאכה עצמה אלא בתר העושה אותה, ואם לא היה אפשר לו לעשותה מערב יו\"ט מותר לו לעשות ביו\"ט. דלא כר\"ן אלא כרש\"י ואור זרוע ורמ\"א ומג\"א. וכן כתב רש\"ל בפ\"ד סוף סי' י\"ג, וכתב שם שכן דעת הרי\"ף ורמב\"ם ורא\"ש וטור ומגיד משנה. דאף דלפי מה שכתבו התוס' בדף כ\"ח ע\"ב ד\"ה גריפת אין ראיה מרי\"ף ורא\"ש, מכל מקום מסתימת דבריהם משמע שאין מפרשים כפירוש התוס'. ואף שאעפ\"כ יש לומר שסמכו על מה שכתבו בפרק אין צדין, מכל מקום אין לזוז מדברי רוב האחרונים ז\"ל שהסכימו לפסוק כרש\"י ואור זרוע וטור. וכן משמע ברמב\"ם, כמו שכתב המגיד משנה, אף שאין זו ראיה גמורה, דיש לומר דהרמב\"ם לשיטתיה אזיל שפסק כר\"י במכשירין.
ואין להקשות לפי מ\"ש לעיל דלרמ\"א היכא דאפשר לו לברור מערב יו\"ט אסור לברור ביו\"ט, א\"כ ביו\"ט עצמו אם אפשר בלא חילול יו\"ט, דהיינו שימתין עד זמן אכילה אם אוכלם חיים ויברור אוכל מתוך הפסולת בענין שאפילו בשבת מותר, למה נתיר לו לברור לבו ביום לחלל יו\"ט במה שאפשר זולתו. לא קשה מידי, דודאי מלאכת אוכל נפש הותרה לגמרי ביו\"ט כמו שכתב הר\"ן בפ\"ב ע\"ש, ואין אומרים יו\"ט דחוי אצל מלאכת אוכל נפש, שהרי האכילה אינה כל כך מצוה גדולה שתדחה עשה ולא תעשה דיו\"ט, אלא על כרחך יו\"ט הותרה לגמרי לצורך אכילה וא\"כ לא מהדרינן כלל אהתירא, כדאמרינן בפרק קמא דיומא לענין טומאה שהותרה בציבור. אלא דאם אפשר לעשותה מערב יו\"ט אסור מדברי סופרים, כדי שלא יניח כל המלאכות ליו\"ט שהוא יום בטל ונמצא כל היום עוסק במלאכתו ובטל משמחת יו\"ט, וכמו שכתב הרמב\"ם בריש פרק קמא. וקצת ראיה לסברא זו, מדאמרינן בגמרא דלמאן דשרי מכשירין מותר לכבות הנר מפני דבר אחר, ולא חלקו בין יש הרבה שמן בנר לאין שם אלא מעט דאפשר לו להמתין עד שיכבה הנר. ואע\"פ שיש לדחות, מכל מקום הדבר ברור כמ\"ש:", + "הצריכו כו'. כן משמע בט\"ז סק\"ב, דאף דאיכא מלאכה גמורה בברירת הפסולת, אעפ\"כ אם יש טורח יותר בברירת האוכל אסור לברור את האוכל משום טירחא שאינה צריכה, והטעם דמלאכת אוכל נפש הותרה ביו\"ט ולא דחויה כמ\"ש לעיל, אבל טירחא שאינה צריכה לא הותרה מעולם:", + "גחלת של עץ כו'. המג\"א פירש דברי הב\"ח דלשיטת רש\"י יש להתיר ע\"י שינוי. ולא העתקתיו דכיון שלשיטת רי\"ף ורמב\"ן ורא\"ש ור\"ן אין להתיר אפילו ע\"י שינוי ויחיד ורבים הלכה כרבים, וגם הרמב\"ן ורא\"ש ור\"ן אינון בתראי נגד רש\"י. ובשגם דאף לשיטת רש\"י כתב הפרי חדש סי' תצ\"ה דאין להתיר אפילו ע\"י שינוי עיין שם הטעם.
כתב כתב הבית יוסף דשאר דיני סינון נראה דיום טוב שוה לשבת, וכן כתב רמ\"א בהג\"ה. והדבר פשוט שלא נתכוונו לכל דברים המותרים בשבת שהן מותרים ביום טוב דזהו מילתא דפשיטא, אלא ודאי נתכוונו לדברים האסורים בשבת. וחפשתי בסי' שי\"ט ולא מצאתי אלא דין אחד שאינו ענין להלכות סינון שאיסורו משום בורר רק איסורו משום מלבן, דהיינו מה שנתבאר שם דאסור לסנן מים בסודרים משום מלבן, ופשיטא דאסור ביו\"ט כיון שהמלאכה עצמה דהיינו הליבון אין בו צורך יו\"ט כלל. וגדולה מזו כתב הר\"ן גבי השחזת סכין ע\"ש. אבל שאר דברים האסורים בשבת, דהיינו שאסור לסנן בסודר אלא ע\"י שינוי שלא יעשה גומא וכן בכפיפה מצרית, וביו\"ט פשיטא שאין צריך לשנות כלל, דעיקר טעם השינוי כדי שלא יבא לידי ברירה גמורה, וביו\"ט מותר לשמר שמרים במשמרת שהיא הגדולה שבברירות. ועוד כתב שם השו\"ע ומתחילים לירד ניצוצות יפסיק כו', ופשיטא דביו\"ט מותר, שהרי אי אפשר לעשותה מערב יו\"ט, שהיה שותה ממנה עד שהגיע להניצוצות ביו\"ט. ועוד דאף בשבת מותר אם רוצה לשתות מיד שהרי בורר אוכל מתוך הפסולת כמו שכתב המג\"א, וכל שבשבת מותר לברור כדי לאכול יש להתיר ביו\"ט לברור כדי לאכול בו ביום, כמו גבי ברירת קטניות לשיטת המגיד משנה. ואף לשיטת הט\"ז יש להתיר אם אי אפשר לעשותה מערב יו\"ט כמו שהוא בנידון דידן וכמו שנתבאר:" + ], + [ + "אין היתר אלא כו'. הנה בשיטה מקובצת פירש דרב יהודה ורבה פליגי אם שייך באוכלין איסור הולדת ריח. ואנן קיי\"ל כרבה, דרבא נמי סבירא ליה כוותיה אלא דשרי כמאן דאמר אבישרא אגומרי, וכן משמע בכל הפוסקים. אבל מפירוש רש\"י דפירש שמוליד ריח בחרס, משמע לכאורה שמה שמוליד ריח בפירות לכולי עלמא שרי, דבאוכלין לא שייך איסור הולדת ריח, וכסברת שו\"ת חכם צבי סי' צ\"ב. אבל אין כן דעת האחרונים ז\"ל, שהרי אסרו ליתן שמן שמריח לתוך המים, והחכם צבי השיג עליהם וז\"ל כי היכי דשרי ליתן תבלין לתוך התמחוי ואין חוששין שמוליד ריח באוכלין ומשקין הכי נמי שרי ליתן שמן שמריח לתוך המים לרחוץ בהם, ואין לחלק בין אכילה ושתיה לרחיצה כו' עכת\"ד.
ובודאי יש לנו לקיים דברי רבותינו האחרונים ז\"ל לפסק הלכה, ולומר שהעיקר לדינא הוא כפירוש שיטה מקובצת הנזכר. דלפירוש רש\"י קשה, מאי טעמא דרבה דאסר והלא אינו מתכוין כלל שיכנס הריח בחרס. ואף שהוא פסיק רישא, הרי דעת האחרונים להתיר פסיק רישא בריח, שהרי הט\"ז הסכים למהרש\"ל. ואף המ\"א, שבסי' תרנ\"ח הסכים לרמ\"א, מכל מקום בכאן דעתו כמהרש\"ל, שהרי העתיק דברי הרמב\"ן ור\"ן שאין כוונתו להוליד ריח אלא להכשיר אוכלין ע\"ש, משמע דכשאינו מתכוין מותר אף שהוא פסיק רישא. ובאמת שעל כרחך צריך לומר כן לשיטת הרי\"ף ורמב\"ן ורא\"ש ור\"ן דגרסי בפרק רבי אליעזר דמילה התם ליכא כיבוי כו', משמע דעיקר היתר בבישרא אגומרי משום דליכא כיבוי, מוכח מזה דלאו אוכל נפש הוא כמו שכתבו הרמב\"ן ור\"ן ומג\"א בסי' תק\"י סק\"ו, וא\"כ אמאי שרי לאולודי ריחא, על כרחך צריך לומר משום דאינו מתכוין כמו שכתבו הרמב\"ן ור\"ן. וכיון שהרי\"ף והרא\"ש ורמב\"ן ור\"ן מסכימים לדעת מהרש\"ל וט\"ז, ואף המג\"א עצמו העתיק כאן בסק\"י דברי הרמב\"ן ור\"ן, ובסי' תרנ\"[ח] נמשך אחר פירוש רש\"י דלמסקנא דשרי משום דס\"ל דהוא אוכל נפש, ודבריו שבכאן עיקר שנאמרו במקומן, והכי נקטינן. ואף מלשון הרמב\"ן ור\"ן משמע דרבה דאסר היינו משום דמוליד ריח בפירות, שהרי כתבו שאין כוונתו להוליד ריח אלא להכשיר אוכלין, ומדלא כתבו סתם שאין כוונתו להוליד ריח בגחלים (כדכתב הר\"ן אח\"כ) אלא לעשן פירות, ומדנקטו להכשיר אוכלין, משמע דעיקר ההיתר הוא משום דכוונתו להכשירן ולמתקן שיהיו יותר טובים לאכילה ולא להוליד בהן ריח. וכן משמע בהדיא מלשון השו\"ע דלא שרי אלא כשמתכוין להשביחם לאכילה, דאם לא כן הוי ליה למימר רבותא טפי דאפילו הן טובים מאד לאכילה אלא שמעשנן כדי שיקלטו ריח הבושם אפילו הכי שרי, אלא ודאי דבכהאי גוונא אסור, שהרי אף בכהאי גוונא הוצרך לפלפל בבית יוסף ע\"ש.
ואפשר להכריח דגם דעת רש\"י כדעת האחרונים דבאוכלין שייך אולודי ריחא, אלא שאין להאריך בזה, דבלאו הכי אין דבריהם צריכים חיזוק. ומה שהשיג על זה החכם צבי, כבר נתברר דלא קשה מידי, דודאי מותר ליתן מיני בשמים באוכלין כדי שיקלטו טעם הבושם כמו שפירש רש\"י ז\"ל. ואף שממילא הוא מריח ריחם הטוב ונהנה מזה, מכל מקום כיון שבשעת נתינת הבשמים אינו מתכוין אלא להנות מטעמן ולא מריחן שרי, כדמשמע מפירוש רש\"י שפירש שיקלטו טעם הבושם ע\"ש משמע אבל לא ריח הבושם. וכן כתבו בהדיא הרמב\"ן ור\"ן, והעתיק המג\"א בס\"ק י' דבריהם, והיא ג\"כ שיטת הרי\"ף והרא\"ש, וכן דעת השו\"ע כמ\"ש לעיל, וכן עיקר:", + "ולפיכך מותר כו'. כבר נתבאר במ\"ש לעיל עיין שם:" + ], + [ + "ותיקן כל כו'. כן משמע ברמב\"ם, וכן כתב הט\"ז. ומילתא דפשיטא שאין לסמוך על התניא כנגד הרמב\"ם וט\"ז, והמג\"א אינו בא אלא לפרש דבריו ולא לקבוע הלכה כמותו:", + "לאחר שנתן כו'. זהו פשוט ומבואר בסי' תק\"ג דכשנותן בשר בקדרה זה אחר זה אחר שכבר היא אצל האש דינו כאפיית הפת, שהרי אין כאן חד טירחא, ואין היתר אלא מחמת שהתבשיל מיתתקן יותר, והיתר זה הוא ג\"כ בפת כמבואר בגמרא, ואפילו הכי החמירו רש\"ל וב\"י ומג\"א. וכן הוא בירושלמי, לפי שאינו חד טירחא. וא\"כ הוא הדין והוא הטעם לנותן בשר בקדרה זו אחר זו אחר שכבר היא אצל האש, דמאי שנא זה מזה שהרי ג\"כ אינו חד טירחא, וזה פשוט וברור. ועיין בים של שלמה שם מבואר הטעם באריכות כמ\"ש בפנים:", + "ישראל האופה כו'. כן כתב רמ\"א בשם הכל בו. ובאמת היה נראה דרמ\"א לשיטתיה אזיל, דבדרכי משה אינו מחלק בין פת לקדרה ובכל ענין שרי להוסיף בשביל נכרי היכא דליכא למיחש שמא יאפה בשבילו בתנור אחר כגון שאינו מזמינו (עיין מג\"א). אבל לשיטת בית יוסף ורש\"ל ומג\"א דפסקו כהירושלמי שאף בתנור אחד לא שרי אלא אם כן יש לו במה לפייסו, וא\"כ ישראל זה שאופה בתנור של נכרי בעל כרחך צריך ליתן לו מפת זה פת אחד בעד תנורו כדרך שהוא עושה בחול. ודוחק לומר דמיירי בכהאי גוונא שיתרצה הנכרי אם יתן לו פת אחר בשכרו, שהרי המג\"א סתם כרמ\"א ולא פירש כלום.
וצריך לומר, דכיון שאם לא היה אופה פת המגיע להנכרי בשכרו אלא היה נותן לו בצק בשכרו לא היה הנכרי מניחו לאפות בתנורו, שכן דרך העולם ליתן בעד שכר התנור דוקא פת אפוי, וא\"כ כל האפייה היא צורך יו\"ט, כמו שכתבו הרמב\"ם ושו\"ע בס\"[ב]. ואף שהט\"ז שם פירש דאין היתר אלא במקום שאם לא יעשה כן יהיה לו מניעה משמחת יו\"ט. מלבד שיש לומר דהכא נמי אם לא יתן לו פת אפוי לא יניחנו לאפות וימנע משמחת יו\"ט, דמסתמא אין לו תנור אחר כשאופה אצל נכרי. אלא דבלאו הכי לא קשה מידי, דעל כרחך לא החמיר הט\"ז שם אלא כשכל האפייה היא לצורך הנכרי ואין בה צורך כלל לישראל אלא שהוא מערים ונותן פת אחד לתינוק, אבל כשכל האפייה היא לצורך הישראל ואינו מערים כלל אף הט\"ז מודה דשרי בכל ענין כדמשמע מדבריו בהדיא ע\"ש. וזהו כוונת הבית יוסף שכתב על דברי ארחות חיים שהעתיק רמ\"א וז\"ל, ואע\"פ שיש לדקדק בדבריו טוב לחוש ולהזהר עכ\"ל, והיינו מטעמא דפרישית.
ואל יהיה בעיניך זה לדוחק דצריך לומר דהנכרי אינו מתרצה כי אם בפת אפוי, דלא היא, דממה נפשך שרי, דאם הוא מתרצה בבצק א\"כ פשיטא שיתרצה בדבר אחר הטוב מבצק, כיון שאינו מקפיד על פת דוקא כדרך מסיקי תנורים, והרי זה כמו שאפשר לפייסינהו בדבר אחר, דאף רש\"ל ומג\"א מודים דשרי בכל ענין כמבואר בדבריהם וכדאיתא בגמרא:", + "ע\"י שיתן כו'. זהו פשוט דכיון דלא שרי ליה אלא מחמת הדחק כמו שכתב הט\"ז, וכן כתב בשיטה מקובצת בשם הריטב\"א, אם כן כל כמה דמצי למעבד בהיתרא מחייב למעבד, וכיון שאין מקפידין אם יתן לתינוק פשיטא דצריך ליתן לו כדי שלא תהא כל האפייה בשביל נכרי, וכן משמע בט\"ז שהקשה מסי' תק\"[ג] ממה שכתב הטור שם ולא הקשה קושיא אלימתא דכל הפוסקים לא התירו שם אלא אם כן אוכל ממש וכאן שרי ע\"י שיכול להאכיל, אלא ודאי דהכא נמי לא שרי אלא אם כן אוכל ממש מטעמא דפרישית:" + ], + [ + "ג\"כ בטלטול כו'. המג\"א בשם רש\"ל כתב כאן טעם אחר על זה. והנה רש\"ל הולך לשיטתו שהוא חולק על רי\"ף ורא\"ש ריש פרק אין צדין, עיין מג\"א סי' תקט\"ו ס\"ק ב', אבל לדידן דקיי\"ל כרי\"ף ורא\"ש, כמ\"ש המג\"א שם והט\"ז סי' (תק\"ה) [ת\"ה] ס\"ק ו', אין צריך לטעמו של מהרש\"ל, אלא הטעם הוא כמו שכתבו הרי\"ף והרא\"ש, וכמ\"ש בפנים:", + "יש להתיר כו'. אף שאין זה מפורש בהדיא באחרונים, מכל מקום מסתברא להקל בזה. שהרי אנן קיי\"ל דספק ספיקא מותר אף בדבר שיש לו מתירין אם הוא לצורך כמו שכתב רמ\"א ביו\"ד סי' ק\"י ס\"ח בהג\"ה, עיין שם בש\"ך סקנ\"ו. ומשמע שם אפילו אין שם הפסד מרובה, עיין שם בש\"ך ס\"ק נ\"ח. ואף בלא תערובת היה אפשר להקל לצורך, אלא דמכל מקום יש להחמיר מטעם שכתב המג\"א בסי' תצ\"ז ס\"ק ד' דיו\"ט שני אין לו דין ספק לפי שלא רצו חכמים לחלק בין ראשון לשני ע\"ש. ואף שהש\"ך בסי' ק\"י ס\"ק נ\"ו נראה כחולק על זה, הרי כבר השיג עליו הפרי חדש שם ודעתו כהמג\"א.
אבל ע\"י תערובת כיון דהרבה מן הראשונים מקילין אפילו ביו\"ט א' פשיטא דיש לסמוך עליהם ביו\"ט שני. ואפשר דאף החולקים ביו\"ט א' מודים ביו\"ט ב'. ועוד דהרי הב\"ח והט\"ז ביו\"ד סי' ק\"ב מקילין אף ביו\"ט א' בב' תערובות. ואף שהש\"ך ומנחת יעקב חולקין עליהם, מכל מקום כיון שהש\"ך והמנחת יעקב (כלל ע\"ד ס\"ק כ\"א) עצמן סבירא להו דיו\"ט ב' קיל מספיקא פשיטא דאין להחמיר כלל. ואף לדידן דקיי\"ל דיו\"ט ב' אין לו דין ספק, מכל מקום ע\"י תערובות יש להקל, דכיון שלא מצינו בשום פוסק שיחמיר בזה בפירוש אין עלינו לתפוס כל החומרות, ודי לנו להחמיר ביו\"ט א' אפילו בב' תערובות כדעת הש\"ך ומנחת יעקב, אבל ביו\"ט ב' יש להקל אפילו בתערובות אחת כהסכמת הב\"ח וט\"ז וש\"ך ומנחת יעקב.
ועיין באחרונים ביו\"ד שכתבו דיש לחלק בין ב' ספיקות ע\"י תערובות ובין ב' ספיקות בגופו, וכל שכן בנידון דידן דיש ב' ספיקות בגופו, דאף דמחמרינן דיו\"ט ב' אין לו דין ספק, היינו בלא תערובות, אבל ע\"י תערובות יש להקל, כיון שהספק הראשון אינו אסור אלא מדברי סופרים, עיין ש\"ך סי' ק\"י ס\"ק ס\"ב. ואף שהוא דבר שיש לו מתירין, הרי פסק רמ\"א דלצורך יש להקל אף בדבר שיש לו מתירין:", + "אפילו נימוחה כו'. כן כתב המג\"א, והוא פשוט, דכיון שהוא שלא במינו אף שיש שם ממשות האיסור בטל אם אינו בא לתקן את הקדרה. אבל מין במינו אם יש שם ממשות האיסור אינו בטל, כמ\"ש הש\"ך סי' ק\"ב סק\"ט ופרי חדש שם ומנחת יעקב (כלל ע\"ד ס\"ק ח'). ומכל מקום מה שכתב המג\"א כאן בשם רמ\"א ביו\"ד הוא ג\"כ נכון לפסק הלכה, כמו שהכריע שם המנחת יעקב, עיין שם שהליץ בעד רמ\"א וחילק בין טעמו לממשו, וחילוק זה מוזכר ג\"כ בש\"ך שם:", + "במה דברים אמורים כשלא כו'. הנה המג\"א כתב אם אינו ניכר במראה בטל בס' אע\"פ שבא לתקן הקדירה כמו מים ומלח בעיסה עכ\"ל. והנה אף אם נודה להמג\"א שזהו כוונת השו\"ע, מכל מקום כאן אינו עיקר מקום ביאור דיני דבר שיש לו מתירין, וביו\"ד סי' ק\"ב ששם עיקר מקומם וגם דבתרא הוא חזרו בהם הרב בית יוסף ורמ\"א. וז\"ל הבית יוסף שם, בפרק בתרא דביצה משמע כי כל דבר שצריך זה לזה כגון מים ומלח בעיסה חשוב מין במינו ואפילו באלף לא בטיל, וכן כתב רבינו ירוחם בשם המפרשים עכ\"ל, ולא הביא שום חולק על זה. וכתב על זה רמ\"א בדרכי משה וכן כתב הר\"ן והיא סברת התוס' וכן כתב מהרא\"י עכ\"ל. וכן כתב שם בהגהותיו. וכן כתבו הב\"ח וט\"ז וש\"ך לפסק הלכה. וכן כתב הפרי חדש. וכן כתב הרשב\"א בתשובה הביאה הכסף משנה בפרק ט\"ו מהלכות מאכלות אסורות. וכן כתב הרמב\"ן בפסחים. וכן כתב המג\"א עצמו סי' שצ\"ז סק\"ט. וכן כתב בחידושי רשב\"א פ\"[ו] דנדרים. וכן כתב השבלי הלקט בשם רבינו שמחה, הביאו ב\"י או\"ח סי' שי\"ח. וכן כתבו המג\"א וט\"ז שם, ואם כן פשיטא דהכי נקטינן. ואף שהר\"ן בנדרים דף נ\"ב תירץ קושית תוס' פרק בתרא דביצה בענין אחר, מכל מקום אנן לא קיי\"ל כתירוצו כמו שכתב התורת חטאת כלל ע\"ד דין ז'. וכן כתבו הט\"ז וש\"ך בסי' ס\"ט וסי' ק\"ב, וכן הוא הסכמת שאר כל האחרונים ז\"ל. ומה שכתב המג\"א וכן משמע ביו\"ד דדוקא כשמלאו בתרנגולת דניכר במראה כו' עכ\"ל, הנה הט\"ז כתב שם בהדיא דמילוי התרנגולת אינו ניכר במראה ואפילו הכי כיון דבא לתקן נקרא מין במינו, וכן הוא הסכמת רוב הראשונים וכל האחרונים.
והך בא לתקן אין פירושו שיש בו כדי לתקן, דא\"כ בלא זה שהוא דבר שיש לו מתירין נמי לא בטיל כיון שמתקן את התבשיל דהיינו שמבש[ם] כמו שכתבו הבית יוסף ודרכי משה כאן וביו\"ד סי' ק\"ב ובט\"ז שם סק\"ט. ולא גרע ממתבל שיש בו כדי לתבל. ואפילו שמן הוא בכלל זה אם מתבל בו קדירתו כמו שכתב הרמב\"ם בפירוש המשנה פ\"ב דערלה, והסכים עמו לפסק הלכה הפרי חדש סי' צ\"ח ס\"ק כ\"ד. ואף הט\"ז שם דמיקל אם נפל שומן לתוך התבשיל לבטלו בס', והסכים עמו המנחת יעקב כלל פ\"ה ס\"ק ס\"א, היינו אם נפל מאליו, אבל אם נתנו כדי לבשם התבשיל פשיטא דאינו בטל כמו שכתבו הרמב\"ם ופרי חדש, דאם לא כן היאך מתורצת קושית הט\"ז מביצה ע\"ש. אלא ודאי דאם נתן הביצה בתבשיל לתקנו ויש בה כדי לתקן אינה בטלה אפילו בדבר שאין לו מתירין, כדמשמע בהדיא במרדכי פרק קמא דביצה בשם ראבי\"ה (עיין בפרי חדש סי' ק\"ב סק\"ה ובט\"ז שם סק\"ט ובסי' צ\"ח ס\"ק י\"א ובמנחת יעקב כלל ע\"ד סק\"ה). ועוד שהוא דבר שאי אפשר, כיון שיש ס' כנגדה היאך אפשר שתתן טעם, הרי כלל אמרו בכל האיסורין שהם בטלין בס', ואף ביצה בכלל כמ\"ש כאן סעיף ג' וביו\"ד סי' פ\"ו, והטעם משום שאינה נותנת טעם אלא עד ס' כמ\"ש ביו\"ד סי' צ\"ח, וכיון שאינה נותנת טעם היאך אפשר שהיא בלבדה תתקן התבשיל. אלא על כרחך מיירי עם הצטרפות מינים של היתר. וכן משמע בהדיא בב\"י סי' שי\"ח בשם שבלי לקט דאף שאין במלח זה לבדו כדי ליתן טעם בתבשיל אעפ\"כ נקרא מין במינו לענין דבר שיש לו מתירין והעתיקוהו האחרונים שם.
ועיין בש\"ך סק\"ב וסק\"ט ובב\"ח שם ובמנחת יעקב כלל ע\"ד סק\"ח וכן כתב הפרי חדש דדבר שיש לו מתירין אפילו טעמו לא בטיל, דלא כרמ\"א שם. ועיין במנחת יעקב מה שהכריע לפסק הלכה ורמזתיו לעיל:", + "מאתמול בשבת כו'. הנה דעת מהרי\"ו ורש\"ל וט\"ז להקל במסיח לפי תומו אף ביו\"ט אחר השבת, שלא כדעת תרומת הדשן ורמ\"א, והמג\"א כתב דבמדינות אלו יש להקל, ומשמע מדבריו דהיינו במסיח לפי תומו כדעת רש\"ל וסיעתו. ובודאי שאין לנו להקל יותר ממה שהקילו רש\"ל וט\"ז שהיו ג\"כ במדינות אלו ואפילו הכי לא הקילו אלא במסיח לפי תומו, והטעם כתב רש\"ל משום דלא אזלינן בתר רובא בדבר שיש לו מתירין. אבל אנן לא קיי\"ל הכי כמו שכתב רמ\"א ביו\"ד סי' רצ\"ג בשם תוס' ומהר\"מ והגהות מיימוניות ורא\"ש דאף בחדש שהוא דבר שיש לו מתירין אזלינן בתר רובא, וכן משמע בגמרא כמו שכתב הר\"ן עיין שם גבי בדק בקינה כו'. ומכל מקום לדינא אין לנו להקל יותר ממה שהקילו האחרונים, אלא שאנו צריכים למצוא טעם למה לא נקיל אף כשאין הנכרי מסיח לפי תומו כיון דאזלינן בתר רובא בדבר שיש לו מתירין. ויגעתי ומצאתי טעם נכון בשיטה מקובצת וכמו שכתבתי בפנים, דודאי אין סברא כלל לומר דהרוב נולדין מכמה ימים דאיזה שיעור יש בדבר. וכיון דאין נפקא מינה לדינא לא העתקתיו:", + "הן של הישראל כו'. כן כתב המג\"א בשם הט\"ז וש\"ך. והנה המג\"א השמיט מה שכתב הש\"ך דמשכחת לה כגון שמסיח לפי תומו לפני אחרים כו', משמע דלפני בעל הבית לא מהני, והט\"ז כתב משכחת לה כגון שמספר איזה דבר אחר ומתוך אותו דבר נשמע כו', והמג\"א השמיט כל זה. וטעמו, דעל כרחך לא הוצרכו האחרונים לזה אלא משום דיש לחוש שמא מתכוין לחבב את עצמו על הישראל, כדמשמע מסוף לשון הט\"ז ע\"ש, ולכן אסברה לה הש\"ך שהסיח לפני אחרים, והט\"ז אסברה לה שמספר איזה דבר, אבל בנידון דידן שהנכרי לא עשה שום מעשה ואין לו תועלת כלל באמירה זו, אם הוא מסיח לפי תומו שאינו יודע שסומכין על אמירתו, פשיטא דמהמנינן ליה באיסור דרבנן:" + ], + [ + "זה הוא כמכשירי כו'. כבר נתברר במ\"ש בסי' תצ\"ה:", + "או בדבר אחר כו'. כן הוא דעת הרא\"ש וטור ושו\"ע, ובודאי ראוי להחמיר בשל תורה, וכן פסקו רש\"ל וט\"ז וכן משמע במג\"א סק\"ה דלא התיר אלא ליקח מהרחוקות. ואעפ\"כ דינו של רמ\"א ז\"ל שהעיד שכן נוהגין הוא קיים על פי מה שכתב הט\"ז בסק\"י ע\"ש, וכמ\"ש בפנים:", + "במקום הפסד כו'. או לשאר צורך גדול כו'. הנה הט\"ז התיר אף בלא צורך גדול, משום דלא מצינו חבר לרבינו יואל שבמרדכי, אבל רמ\"א בסי' של\"ד סעיף כ\"ב בהג\"ה הביא דברי רבינו יואל שבמרדכי בלי שום חולק, ואף האחרונים לא חלקו שם עליו, וכן פסק במג\"א סוף סי' זה סוף סק\"ט, לפיכך אין להקל בזה אלא לצורך גדול אע\"פ שהוא מצרכי הרשות (או לצורך מצוה כדמוכח במג\"א ס\"ק י\"ג ע\"ש), דאז יש לסמוך על הט\"ז ועל רמ\"א בסוף סי' רס\"ה, עיין שם במג\"א:", + "בכלי המיוחד כו'. הנה המגן אברהם כתב אפשר דבכלי אסור כמ\"ש סעיף י' עכ\"ל, וכוונתו למה שכתבו שם הרא\"ש ורש\"ל לדעת הרמב\"ם דבכלי אסור משום תיקון מנא אבל ביד אין בו משום תיקון מנא, והוא הדין כאן. אבל לפי מה שכתב הבית יוסף שם שוב אין לחלק בין יד לכלי. וכן לפי מה שכתב הט\"ז שם אין חילוק בין יד לכלי לענין תיקון מנא. וכן משמע בסי' תק\"ט במג\"א סק\"ד וסק\"ט. וכן משמע בט\"ז סי' זה סק\"י דאסור כמו בסכין כו' ע\"ש. ואף המגן אברהם בסק\"ח לא התיר אלא משום שאינו מתכוין אלא שיכבה במהרה, אבל בלאו הכי שייך תיקון מנא אף בלא סכין. ואם כן כיון שהתירו לחתוך ראש הפתילה שכבתה, מכלל דאין בזה תיקון מנא כלל כמ\"ש בהדיא ברא\"ש, וא\"כ הוא הדין דשרי בכלי. וכיון שלהרב בית יוסף וט\"ז יש להתיר בפשיטות, ולפי מה שכתבו הרא\"ש ורש\"ל לדעת הרמב\"ם יש להסתפק כמו שכתב המג\"א, אין ספק מוציא מידי ודאי. ובפרט שהרא\"ש עצמו חולק על הרמב\"ם בזה, וכן הוא דעת הראב\"ד ורשב\"א כמו שכתב המגיד משנה, עיין בית יוסף, וא\"כ פשיטא דמותר אף בכלי, שהרי גם בסעיף י' מותר בכלי לדעתם ז\"ל:" + ], + [ + "צריך לו לכבוד השבת כו'. הנה הט\"ז מיקל בכל ענין, לפיכך כשהוא צריך להם לכבוד השבת יש לסמוך על הט\"ז, כמו שסמך בתרומת הדשן ורמ\"א על רש\"י או על הרא\"ש לכבוד אורחין עיין מג\"א סק\"ו. אבל בלאו הכי פשיטא דאין להקל כלל נגד רמ\"א ומג\"א בדבר שאין בו הפסד כלל ולא ביטול מצוה אם נחוש לדבריהם ז\"ל:", + "נמלך והביאן לישראל צריך כו'. הנה בסי' שכ\"ה הביא בטור ושו\"ע ב' דעות בזה ולא הכריע, אבל כאן הכריע ט\"ז בסק\"ד כהמחמירין. וכן הוא דעת השו\"ע בסעיף ז' שפסק להחמיר אפילו בספק תחומין, והמקילין בסי' שכ\"ה טעמם הוא משום דפוסקים כרש\"י המיקל בספק תחומין. וכן כתב בהדיא במג\"א בסי' שכ\"ה ס\"ק י\"ד. ומה שכתב שם דבמת החמיר טפי, היינו בהלכות שבת, אבל כאן בהלכות יו\"ט פסק להחמיר בכל ענין בספק תחומין, וכל שכן בשאר ספק, כמבואר בר\"ן סוף פרק כ\"ג דשבת ובט\"ז ס\"ק י\"ג. וכן משמע דעת השו\"ע סי' שכ\"ה סעיף ז' שהביא דעת המחמירין בסתם ודעת המקילין בלשון יש אומרים, משמע שדעתו לפסוק כהמחמירין:", + "סייג כו'. המרדכי כתב כן לפי שיטתו שפוסק כרש\"י בספק תחומין, ואנן דקיי\"ל כהגאונים צריכים אנו לטעם זה לענין יו\"ט ב' של גליות, דבספק מוכן אסור כמו שכתב המג\"א סי' תצ\"ז סק\"ד, ובספק תחומין מותר כמו שכתב המג\"א סי' תצ\"ח סק\"ז וסי' זה סקכ\"ד:", + "שנס ליחן כו'. הנה ברש\"י איתא דאף אם לא נס ליחן ואדמומיתן שרי, דהיינו כוורי דאדימי דמקילינן בהו, אבל התוס' חלקו על זה וסוברים דכוורי דאדימי נקרא ספק מוכן שאסור לדידן דלא קיי\"ל כרבן גמליאל, אבל אם נס ליחן ואדמומיתן גם התוס' מודים דתו אין להסתפק שמא ניצודו היום:", + "ספק אם נתלש כו'. וכן ספק שנתלש כו'. כל זה פשוט כיון שהוא דבר שיש לו מתירין, וכך מבואר בהדיא בסי' תקי\"ג סעיף ו' בהג\"ה דנכרי מסיח לפי תומו נאמן בכל זה, מכלל דספק אסור:", + "העיר שחציה כו' לצורך שניהם כו'. עיין ברש\"י שבת דף קנ\"[א] ע\"א שדעת רש\"י ורבותיו דמחצה על מחצה אינו כספק. וכן כתב הרא\"ש שם, וכן כתבו סמ\"ג וספר התרומה. וכן הוא מוכרח לכל העומדים בשיטת רש\"י שמיקל בספק תחומין, וכן פסק רש\"ל. ועל כרחך צריך לומר שמה שכתב רש\"י בסוף פרק י\"ו דשבת דמחצה על מחצה הוא ספק, היינו לפי גירסא ראשונה שברש\"י סוף פרק שואל. ואף הגאונים ורי\"ף ורמב\"ם הפוסקים לחומרא בספק תחומין סבירא להו דמחצה על מחצה אינו ספק. ותניא כוותיה הוא מדפליג תנא קמא על רבי יהודה, כמו שכתבו הרמב\"ן במלחמות והרשב\"א בחידושיו והר\"ן שם. עיין שם היטב ותמצא שכן הוא:" + ], + [ + "דרך כרמלית כו'. כן משמע במג\"א שכתב דרך מקום שהוא רשות אחת לשבת, משמע בהדיא דדרך כרמלית אסור. והוא פשוט, כיון שאין כאן צורך יו\"ט (דאם יש צורך יו\"ט אפילו דרך רשות הרבים מותר כמבואר) למה נתיר טלטול והוצאה מרשות היחיד לכרמלית לצורך החול. ועיין סי' תקי\"ב דאפילו לצורך בהמה או נכרי אסור להוציא לכרמלית אע\"פ שיש קצת צורך יו\"ט, כל שכן תבואה העומדת לטחינה שאין בה צורך יו\"ט כלל, וגם לחול אינה ראויה בלא מעשה. ואם נתיר לשלוח לפי שהשליחות בעצמה שמחה היא לו, נתיר ג\"כ לשלוח לנכרי דרך כרמלית, אלא על כרחך לא שרי רק כשיגיע הנאה לישראל מדבר המשתלח אפילו בחול בלא חסרון מעשה. ודברי הט\"ז צריך עיון גדול ליישבם. וכן משמע בב\"י ורמ\"א שכתבו אפילו דרך רשות הרבים כו', משמע בהדיא דעד השתא מיירי אף בכרמלית, דאם לא כן איפכא הוי להו למימר דוקא דרך רשות הרבים אבל בכרמלית בכל ענין שרי:", + "כאחד זה אחר זה כו'. כן הוא ברמב\"ם כמו שהעתיק לשונו בים של שלמה, ואף נוסחתנו כך היא מתפרשת. ומה שהקשה הים של שלמה על הרמב\"ם, לא קשה מידי, דלשון שורה משמע זה אחר זה כעין שורה, ובערבוביא אין נקרא שורה כלל, ועיקר האיסור משום הרבה מבני אדם, אם כן הוי ליה למימר שלא יעשנו בג' בני אדם, אלא ודאי עיקר האיסור משום עשיית השורה, ובפחות מג' אין ניכר עשיית השורה, ולכך שרי:", + "רבים מצויים כו'. המג\"א כתב דאף בחצר אסור, ואי אפשר ליישבו אלא כמו שכתבתי, שהרי בין לפי מה שכתב רש\"י שנראה כמוליך למכור כו' בין להרמב\"ם שפירש שלא יעשה כדרך שהוא עושה בחול וכמ\"ש בפנים, אין לאסור בחצר, שהרי אסרו לצאת בזוג לרשות הרבים משום דמיחזי כמאן דאזיל לחינגא, פירוש למכור, ואפילו הכי מותר בחצר כמ\"ש בסי' ש\"ה, ועיין שם במג\"א סק\"ו דמשמע דדוקא במבוי אסור משום דשכיחי ביה רבים (עיין מג\"א סי' תקי\"א) אבל בחצר מותר. וכן משמע גבי אין מנהיגין הבהמה במקל שפירשו בגמרא דמיחזי כאזיל לחינגא, והרמב\"ם פירש שלא יעשה כדרך שהוא עושה בחול, ומשמע שם מסידור לשון הרמב\"ם דבחצר שרי, שהרי כתב (בריש פ\"ה) אע\"פ שהותרה הוצאה כו' צריך לשנות, כיצד המביא כדי יין כו' וכן משאות כו' אין מנהיגין כו', משמע דכולהו חד טעמא נינהו שלא יעשה כדרך כו' וחד דינא אית להו דבחצר שרי, כמו שכתבו התוס' ריש פרק המביא ורמ\"א סי' תקי\"א סעיף ח' בהג\"ה:" + ], + [], + [ + "והרי זה נולד כו'. עיין במ\"ש לעיל בסוף סי' תצ\"ז:", + "דהיינו שיחשוב כו'. עיין במ\"ש בסי' תצ\"ה דאוצר לא נקרא דחייה בידים, והטעם משום דאף פירות שמסתפקין מהם ועצים שמסתפקין מהם דרך להכניסן לאוצר להצניע, כמ\"ש בפרק קמא דפסחים בי תמרי בי ציבי אוצרות יין ושמן כו' עיין שם ברש\"י, א\"כ עיקר הקצאתן אינה אלא מחמת מחשבתו שאין דעתו להסתפק מהן עד לאחר זמן מרובה:", + "לאחר שגמר כו'. כן כתב הט\"ז. וכן משמע באור זרוע והגהות אשר\"י שכתבו סתם דאם נתכוין להעבותו אסור ולא חלקו בין גמר ללא גמר. אלא שרש\"ל חילק בזה מדנפשיה, ואין שומעין לו להקל נגד הט\"ז דבתראה הוא. ואף המג\"א לא ראה כל דברי הט\"ז רק מקצת כתבו הגיע לידו כנודע למדקדק היטב בב' חיבורים אלו. ועוד שעיקר יסודו של רש\"ל הוא על לשון הטור וכבר ישבו הט\"ז בענין אחר, א\"כ שוב אין לנו להמציא קולא חדשה שאינה נמצאת בדברי הפוסקים, מאחר דבירושלמי מפורש בהדיא דאם נתכוין להעבותה אסור בסתם בלי שום חילוק. והפוסקים לא הוצרכו ירושלמי זה כיון שכתבו אלא מן הסמוך לדופן, ואם נתכוין להעבות הדופן אין זה נקרא סמוך לדופן אלא הוא מכלל הדופן עצמו:", + "כדי לחזקו כו'. כן כתב הט\"ז. וכן משמע באור זרוע והגהות אשר\"י דאין איסור אלא אם כן נתכוין להעבותו, דאם לא כן לאשמועינן רבותא טפי דאפילו לחזקו אסור. וכן משמע בטור, שאי אפשר ליישב דבריו אלא כמו שכתב הט\"ז:", + "משום נולד כו'. הנה במגן אברהם לא מצא טעם ברור להרמב\"ם ובית יוסף. אבל מ\"ש הוא ברור בגמרא דשבת דף כ\"ט ע\"א דגרעינים וקליפים מיקרו נולד אף על גב דדעתיה עליהם מערב יום טוב, כמו שכתבו התוס' שם, וכן פסק בש\"ע סי' תק\"א, וכן מבואר במג\"א סי' ש\"ח ס\"ק נ\"ה, וכן משמע בכל הפוסקים דגרעינים נקרא נולד אע\"פ שדעתו עליהם מערב יו\"ט. ועיקר מעלת התנאי במקום שמועיל אינו אלא משום דדעתיה עליה, כמבואר בבית יוסף, ובתוס' שבת דף מ\"ד ע\"א ד\"ה שבנר כו'. ואף דתנאי עדיף משום דמגלי דעתיה בהדיא, מכל מקום יש לומר דסבירא ליה להרמב\"ם כמו דדעתיה לא מהני כך גילוי דעתיה לא מהני בנולד. ועיין במג\"א סי' תק\"א סק\"ב דאפילו רעועה שנפלה מיקרי נולד.
והנה במג\"א שנדחק בזה הולך לשיטתו, שכתב בסי' תצ\"ט סק\"ט דבהמה שמתה (מאליה) נקרא נולד, וכן מעי דבר אווזא שנשחטה אפילו בערב יו\"ט ונסרחו ביו\"ט מדמי לבהמה שמתה, ובשניהם מועיל אם היה דעתו עליהם מערב יו\"ט כמבואר בגמרא, וכן פסק בש\"ע סי' תקי\"ח ס\"ו אף על פי שהן נולד. וע\"כ צריך לומר דשאני גרעין שהוא צריך לפרי וטפל אליו לכך אין מועיל מה שדעתו עליו להסקה כיון שהפרי עצמו אינו עומד להסקה, כמ\"ש התוס' שהביא המג\"א, מה שאין כן במעיים ובבהמה שמתה, דאף על פי שהן נולד מועיל מה שדעתו עליהם כיון שאינן טפלים לדבר אחר, והוא הדין גבי סוכה שנפלה, זו היא שיטת המג\"א. אבל על הרמב\"ם ודאי לא קשה מידי, שהולך לפי שיטתו דסבירא ליה דבהמה שמתה נקראת מוקצה, וכן מעי דבר אווזא. והא דפריך בביצה פ\"ד מדרבא דסבירא ליה אין מסיקין בשברי כלים אדרבא דבר אווזא, אף על גב שזה נולד וזה מוקצה, היינו משום דסבירא ליה לגמרא אליבא דרמב\"ם דהלכה כרב נחמן דמאן דאית ליה מוקצה כו'. וכהאי גוונא פריך סתמא דגמרא בשבת דף מ\"ה מרב נחמן משום דהלכתא כוותיה, עיין ברא\"ש סוף ביצה. ולהכי מהני מה שדעתו עליהם, אבל בנולד שנשתנה גופו לא מהני, כפשטא דסוגיא גבי גרעינין דקרו להו נולד. ומטעם שכתבו התוס' שהן צריכים כו' משא\"כ במעי דאין צריך לאווזא כו'. ולחלק בין נולד לנולד לא סבירא ליה לרמב\"ם, דכל שכן אם יש עליו נולד גמור שנשתנה גופו לא מהני דעתיה עלויה, כגון סוכה שנפלה אפילו היתה רעועה (ואף שבתוס' דשבת סוף פרק קמא לא כתבו כן, וראייתם מצואה דאמרינן בפרק ט\"ז דשבת דמהני דעתיה עלויה אף על גב דמעיקרא מיגלי והשתא מיכסי, ועל כרחך צריך לומר משום דאין צריך לגוף האדם כדאמרינן בעלמא דפירשא בעלמא הוא. זה אינו, דלהרמב\"ם בלאו הכי ניחא דנקרא מוקצה, ודמי למעי דבר אווזא דמהני דעתיה עלויה. ובלאו הכי הרי הרי\"ף ורמב\"ם ורא\"ש לא גרסי בגמרא כלל דצואה מהני דעתיה עלויה, כמבואר בטור ושו\"ע ובית יוסף סימן ש\"ח).
וכן משמע בהדיא ברמב\"ן בפרק כ\"ב דשבת שכתב שם בשם הרי\"ף בתשובה שלא אסרו לחלוב הבהמה ביום טוב אלא משום שהחלב הוא נולד ע\"ש, הרי לפניך דאף שדעתו מערב יום טוב לחלוב הבהמה ביום טוב אסור לו לחלוב משום נולד. וכן הוא בהדיא בר\"ן ריש פ\"ק דביצה גבי ביצה ע\"ש. וכן משמע בהדיא ברמ\"א ושאר אחרונים בסי' תק\"ה שהחלב הוא נולד, אף שדעתו מערב יו\"ט לחולבה למחר על ידי נכרי כנהוג אפילו בשבת, עיין שם במגן אברהם. ואף הרשב\"א לא התיר שם אלא משום שבידו לחולבה לתוך המאכל, אבל הסוכה שאין בידו לסותרה אף הרשב\"א מודה.
ואף שיש לדחות כל זה, דהחלב צריך לבהמה לא מהני דעתיה כמו גבי גרעינים, אבל בלאו הכי מהני דעתיה, כמו שמועיל דעתו גבי מסוכנת מערב יום טוב, אפילו לדידן דקיי\"ל כהמג\"א דבהמה שמתה נקרא נולד כמ\"ש בסי' תצ\"ז. מכל מקום לענין הלכה יש לנו להחמיר ולחלק בין נולד שלא נשתנה גופו, כגון בהמה שמתה דלהרמב\"ם וסמ\"ג וסיעתם נקרא מוקצה, לכן מהני דעתיה אף לדידן דקיי\"ל דהוי נולד, ובין נולד שנשתנה גופו, כגון סוכה שנפלה דלכולי עלמא נקרא נולד, כמו שברי כלים, דלא מהני דעתיה. כדמשמע בהדיא בשבת דף כ\"ח ע\"ב דהמדליק פתילה נקרא נולד, אף על פי שבידו להדליקה בכל עת שירצה, דמטעם זה התיר הרשב\"א החלב שנחלב ביום טוב, אלא ודאי דלא מהני אלא בחלב שאינו נולד אלא משום דמעיקרא מיכסי כו', כדאמרינן גבי גרעינין, אבל לא נשתנה גופו ממה שהיה במעי הבהמה. אף על פי שאז היה עליו תורת אוכל לפי שהיה צריך לבהמה ועכשיו ירד עליו תורת משקה, אין זה חשוב שינוי בגופו, כמו שהגרעין היה צריך לפרי וטפל אליו ועכשיו הוא עומד להסקה ואף על פי כן לא נקרא נולד, אלא דמעיקרא מיכסי כו' כדאיתא בגמרא. ואף שיש לחלק, מכל מקום על כרחך צריך לומר כן לדעת הרשב\"א, שכמה מהאחרונים הסכימו עמו, וכן משמע בהדיא ברמ\"א סי' תק\"ה שכתב יש להקל (כהרשב\"א) אך נהגו כו', משמע שאינו אלא מנהג ומדינא שרי, הואיל ובידו לחלוב מוכן הוא מערב יו\"ט שדעתו לחלבה למחר כשירצה, כמו שכתב הפרי חדש שם לדעת הרשב\"א. ועל כרחך צריך לומר דבשברי כלים לא מהני דעתיה. ואין לומר דדעתיה מהני, והתם מיירי שבערב יו\"ט לא היה דעתו להדליק פתילה זו, שהרי הדלקת הנר בשבת היא חובה. ודוחק לומר שיש לו פתילות אחרות, דא\"כ היאך העתיק כן המג\"א בסתם בסוף סי' רס\"ד, דסתם מדליק בבגד אין לו פתילה אחרת. ובלאו הכי נמי, כיון דבידו הוא למה לי דעתו אם איתא דדעתו מועיל.
ועוד דבסי' תק\"א פסק רמ\"א ושאר כל האחרונים והוא מהגמרא דשבת דהא דמסיקין בכלים היינו ע\"י ריבוי עצי היתר, ולא פירשו דאם היה דעתו מאתמול להסיק בכלים אין צריך ריבוי עצים. ואף הרשב\"א עצמו העתיק גמרא זו, כמו שכתב בשמו המגיד משנה בפ\"ב, אע\"פ שבידו להסיקם. וגם המגיד משנה תמה על הרי\"ף ורמב\"ם שלא הזכירו ריבוי עצים, ומאי קושיא דילמא מיירי כשהיה דעתו עליהם מאתמול. שהרי על כרחך צריך לומר דאין לו עצים כל צרכו דאם לא כן עובר על בל תשחית כמו שכתב המג\"א שם, ומן הסתם כל מי שאין לו עצים ביו\"ט גם בבין השמשות לא היה לו והיה דעתו על כלים הללו שמסיק בהן. אלא ודאי האמת יורה דרכו דבנולד גמור ככלים שנשברו ביו\"ט לא מהני דעתו.
ומה שפירש רש\"י בפרק קמא דביצה, היינו שרוצה לתת טעם למאי דסלקא דעתיה דמקשה בפשיטות דאף רבי שמעון מודה בנולד אע\"ג דשרי בכלים שנשברו כמו שכתבו התוס' שם, אבל לרבי יהודה בנולד לא מהני דעתו, שהרי הוא אוסר בקורה שנשברה אע\"פ שמסתמא היתה רעועה מערב יו\"ט כמו שכתבו התוס' ריש ביצה דיושב ומצפה, דומיא דמסוכנת דשרי אפילו לרבי יהודה משום דדעתיה עליה כמו שכתבו הרמב\"ם ושו\"ע, אבל בנולד שנשתנה גופו לא מהני דעתו, ולכך אוסר בסוכה רעועה אע\"ג דיושב ומצפה כדאיתא בגמרא. ואף רש\"י ור\"ן ושאר פוסקים לא פירשו דלרבי יהודה מהני דעתיה אלא תנאה, דתנאה עדיפא, אבל הרמב\"ם והרב בית יוסף בשו\"ע סבירא להו כיון דמעלת התנאי אינו אלא משום דגלי דעתיה דדעתיה עליה, וכיון שלרבי יהודה לא מהני דעתיה אף גילוי דעתיה לא מהני, וסבירא להו דבסוכה שנפלה דאמרינן בגמרא דמהני תנאה היינו אליבא דרבי שמעון בסוכה בריאה כמו שכתב הב\"י. וכן דעת המג\"א להלכה, אלא שנתן טעם אחר:" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "אינו מבין כו'. הנה בדין זה יש להסתפק אם הוא רשות או חובה, כי בדרכי משה העתיק בשם מהרי\"ל יאמרנו בלשון כו' משמע קצת שהוא חובה, ובודאי שכן הוא לפי מה שכתב רמ\"א בשם אור זרוע, והסכים עמו המג\"א, דאם לא הזכיר המלאכות בפירוש אע\"פ שאמר למעבד כל צרכנא לא אמר כלום, לפי שצריך להתנות שבעירוב זה יותרו לו כל המלאכות, א\"כ זה שאינו יודע מה שהוא סח פשיטא שאין זה כלום, אף שהוא יודע שזה עירוב תבשילין, מכל מקום אינו יודע ענין המלאכות שמתנה עליהם, ואין זה תנאי כיון שאין פיו ולבו שוין. אבל לפי מה שכתבו הט\"ז ורש\"ל דאמירה זו אינה מעכבת כלל כמו שהברכה אינה מעכבת, אם כן יש לומר כמו שבברכה אדם יוצא ידי חובתו אע\"פ שאינו מבין פירוש המלות, כמבואר ברא\"ש סוף פרק קמא דברכות בשם הראב\"ד, הוא הדין באמירה זו, כיון שהוא יודע שהוא עושה עירוב תבשילין כדי שיהא מותר לו לעשות צרכי שבת ביו\"ט. וצ\"ע במהרי\"ל:", + "או יצוה כו'. הנה בדין זה יש להסתפק אם מותר לאדם לברך על עירוב תבשילין שמניח לאחרים משלהם, כי המג\"א בסי' שס\"ו כתב דהמערב עירובי חצירות לאחרים אינו מברך לפי מנהג שלנו שאינו עושה שום מעשה שהרי המצוה נעשית מאליה ע\"י גביית הקמח עיין שם בסק\"כ, וא\"כ הוא הדין בעירוב תבשילין לפי מה שכתבו רש\"ל והט\"ז דהאמירה אינה מעכבת כלל, וכן כתבו בהדיא בסמ\"ג והג\"מ ע\"ש, וכן משמע ברמב\"ם ע\"ש, ואם כן אם בעל הבית הפריש דבר לעירוב תבשילין ומצוה לאחר לברך עליו אם אינו מאנשי ביתו אין לו לברך כיון שאינו עושה שום מעשה.
אבל בעל הבית בעצמו יכול לברך. ואע\"פ שצריך לברך עובר לעשייתה וכבר נעשית המצוה על ידי הפרשתו לרש\"ל וט\"ז. ותירוץ המג\"א בסי' שס\"ו גבי עירובי חצירות לא שייך גבי עירוב תבשילין דאין כאן שום קניה. מכל מקום יש לומר כיון שבדעתו היה לומר עליו בדין יהא שרי כו' לא נגמרה המצוה עד שיאמר, כמו גבי הפרשת תרומה שה[י]א קדושה במחשבה לבד, ואלו היה בדעתו בשעת הפרשה לקרות לה שם אינה קדושה עד שיקרא לה שם כדאיתא בתוספתא פ\"ג דתרומות. ומכל מקום לא דמי אהדדי לגמרי, שהרי אם שכח לומר עליו בדין כו' אינו מעכב כמו שכתבו רש\"ל וט\"ז. אי נמי יש לומר כיון דמצוה מן המובחר לומר בדין כו' נקרא עובר לעשייתו, כדמצינו גבי נטילת לולב עיין ברא\"ש ור\"ן פ\"ג דסוכה ובבית יוסף סי' תרנ\"א.
אבל לפי מה שכתבו אור זרוע ורמ\"א ומג\"א דהאמירה מעכבת, א\"כ פשיטא דאחר יכול לברך, שהרי הוא עושה עיקר המצוה בדיבורו. ואם הוא מבני ביתו לכולי עלמא יכול לברך, כיון שהוא שייך בעירוב זה . עיין במג\"א סי' שס\"ו:", + "ואין הלה כו'. הט\"ז בשם רש\"ל כתב דעכשיו מותר לסמוך כיון שהכל אומרים לנא ולכל ישראל כו', וכבר חלק על זה במג\"א סוף ס\"ק כ\"ג משום דאינן מזכין ע\"י אחר כדחזי ע\"ש:", + "יארע לו אונס כו'. הנה המג\"א הניח זה בצ\"ע, משום דלפי טעמו של הרא\"ש יש להתיר. ופשיטא דאין לסמוך על זה, כיון דלבעל העיטור ומגיד משנה בשם הירושלמי ור\"ן בשם הרב אפרים ורבינו ירוחם בשם המפרשים אסור בכל גווני כמו שכתב המג\"א, והלכה כרבים בכל מקום:" + ], + [], + [ + "ודורשין באגדה כו'. הנה בגמרא סוף מגילה איתא דורשין הלכות פסח בפסח, וכן הוא ריש פרק ב' דביצה בעובדא דרבי אליעזר. ומיהו היינו קודם סעודה כדאיתא שם, אבל לאחר הסעודה אין לדרוש הלכות כמו שכתבו רש\"ל ומג\"א, אלא דורשין באגדה מעניינו של יום כגון בפסח יציאת מצרים ובעצרת מתן תורה כמו שכתב המג\"א ריש סי' תכ\"ט ע\"ש:" + ] + ], + "Yoreh Deah": [ + [ + "נשים ועבדים. דהא דאמרינן בפרק [קמא] דפסחים גבי בדיקת חמץ דכיון דמדרבנן היא הימנוהו רבנן לנשים ועבדים וקטנים בדרבנן, דאלמא הא בדאורייתא לא מהימני, הא אמרינן התם טעמא בירושלמי מתוך שהנשים עצלניות הן בודקות כל שהוא, כלומר מתוך שאין שם חמץ ידוע תולות לומר שאין שם חמץ ומקילות, ואי דאורייתא לא מהימני, אבל בשאר מילי מהימני אפילו בדאורייתא, ומעשים בכל יום שסומכין עליהם במליחה וניקור הבשר אף על פי שיש בו טורח מרובה מפני שהן יודעות מקומות החלב והחוטין, ולא אמרו בודקות כל שהוא אלא במה שאין שם איסור ידוע ויכולות לתלות עכ\"ל הר\"ן. וכן כתב הרשב\"א בתורת הבית הארוך, והוסיף לבאר דבודקין הסכין לעצמן ושוחטין (דסבירא ליה דמקרי איסור ידוע ולא ספק איסור ולכן נאמנות אף על פי שיש בו טורח). וכן פסק רמ\"א בדרכי משה סי' קכ\"ז בשם איסור והיתר דאף בניקור חלב או גיד או שארי דברים שיש בהן טרחא מרובה הנשים נאמנות כל שהוא ודאי איסור ולא אמרינן דנשים דעתן קלות אלא בספק איסור והוא דאורייתא.
אבל התוספות כתבו בפרק קמא דפסחים אהא דאמרינן הימנוהו רבנן בדרבנן אף על גב דכל דבר שהוא בידם מהימנינן להו לנשים ועבדים ואפילו בדאורייתא, דמעשים בכל יום שאנו מאמינים לאשה ועבד על השחיטה ועל הניקור, מכל מקום גבי בדיקת חמץ אף על גב דבידם אי הוי מדאורייתא לא מהימנינן להו משום דאיכא טרחא יתירה וצריך דקדוק גדול, כדמוכח בירושלמי שמפרש שהנשים עצלניות הן עכ\"ל. והבין רש\"ל שדעת התוספות דאפילו בודאי איסור לא מהימני בדבר שיש בו טורח רב לתקנו, ועל פי זה מיישב המנהג שאין מאמינים לנשים על השחיטה לפי שיש טורח רב בבדיקת הסכין כדלקמן (עיין תבואות שור י\"ט), וכן יש להחמיר בניקור האחוריים שלא לסמוך על נשים ועבדים, כי אין לך מילתא דטריחא יותר ממנו ומפני עצלותם לא יפשפשו כל כך, ומה שכתבו התוס' על השחיטה ועל הניקור, היינו לומר שהוא שחוט כראוי ומנוקר עכ\"ל. ומה שכתבו התוס' ובידם, היינו שבידם להוליך להשוחט או להמנקר, וכל כהאי גוונא מקרי בידו לתקנו ומהימן עד אחד אף על פי דאתחזק איסורא, כדאמרינן ריש פרק האשה רבה גבי הקדש דידיה דבידיה לאתשולי [עליה] לחכם ומשום הכי מהימן למימר שנשאל. וכתב הנימוקי יוסף שם אף על גב דבעלמא אמרינן מי יימר דמזדקק ליה חכם, שאני הכא דסגי בג' הדיוטות ומילתא דשכיחא הוא עכ\"ל, והוא הדין לשוחטים ומנקרים שהם מצויים. וכ\"כ בהדיא בתוס' גיטין דף ב' וז\"ל ושחיטה אף על גב דהשתא אינו בידו לתקנו מעיקרא היה בידו לשחוט, ומה שאנו סומכים על הנשים בשחיטה אף על פי שאינן יודעות הלכות שחיטה, כיון שבידה ללמוד לשחוט או להשכיר לאחרים שישחטו לה כבידה דמי עכ\"ל. ומהאי טעמא לוקחים בשר מכל אדם אף שאינו יכול לשחוט בעצמו ונאמן לומר ששחט לו מומחה אף על גב דאתחזק איסורא, הואיל ובידו היה להוליך למומחה, שהמומחים מצויים. והאידנא שאין המנקרים מצוים אין אדם נאמן לומר על בשר שהוא מנוקר, לפי דעת הט\"ז ברמ\"א סי' קכ\"ז ס\"ג בהג\"ה, והט\"ז חולק עליו, ולפי דעת הנקודות הכסף שם אף לפי דעת רמ\"א אין לחוש אלא בעדות עד אחד מן השוק שאין הבשר שלו ולא היה בידו להוליכו להמנקר, אבל מי שבידו נאמן אף על פי שאין המנקרים מצויים אלא אחד בעיר וב' במשפחה ע\"ש, והוא הדין לשחיטה אף במקום שאין מומחים מצויים (וטעמא משום שבידו ללמוד לשחוט או לנקר כמ\"ש התוס'). ומיהו אף במקום שמומחים מצויים אין ליקח בשר אלא ממי שמוחזק בכשרות, ולא די בחזקת כשרות של כל ישראל אלא שמכירין אותו שהוא אדם כשר ונאמן, כדעת הרמב\"ם דלקמן סי' קי\"ט ס\"א בהג\"ה, וכדלקמן בסמוך.
וכתב הרשב\"א הא דשחיטה מקרי בידו לתקן ולא חיישינן שמא אירע לו קלקול בשחיטה שלא ברצונו, היינו משום דרוב מצויין אצל שחיטה מוחזקין הן ובידם לשחוט שחיטה הראויה, וכל בן דעת אין קלקול שהייה ודריסה ניקרית לו בשחיטתו, וכן רוב הפעמים הוא שוחט רוב הסימנים, ואם לא שחט קודם שיעור שהייה מתבונן על השחיטה וחוזר וגומר שחיטתו עכ\"ל. ולדידן דשהייה במשהו אסורה, צריך לומר דמכל מקום כיון דרוב הפעמים הוא שוחט רוב הסימנים מקרי בידו לתקן. אלא דלענין דינא אם לא בדק בסימנים לאחר שחיטה לא מכשרינן בהאי רובא משום דתליא במעשה היא כדלקמן סי' כ\"ה בשם הרשב\"א:", + "וזה לשון הב\"י כתב המרדכי בשם ר\"ח שצריך שיהא השוחט נאמן דלא חיישינן ביה שמא יאכיל נבלות וטרפות לישראל. וכתב שלא ידע מנין לו, כלומר דקיימא לן דסתם ישראל בחזקת כשרות הוא. ומדברי הרמב\"ם פ\"ח דהלכות מאכלות אסורות נראה שסובר כדברי ר\"ח, וכבר הביא הרב המגיד סמך לדבריו עכ\"ל הב\"י. וכתב על זה בדרכי משה, ואינו, דהרמב\"ם לא קאמר אלא בשוחט לעצמו ומוכר לאחרים אבל בשאר שוחט לא קאמר, אמנם מכל מקום נראה לי בזמן הזה שכל אחד בודק הסכין לעצמו ואינו מראה לחכם שצריך שיהיה אדם כשר כדלקמן סי' י\"ח (דהרבה צריך ישוב הדעת ויראת שמים לבדיקת הסכין) עכ\"ל.
וז\"ל הרמב\"ם בפרק ח' אין לוקחין בשר מכל טבח אלא אם כן היה אדם כשר ומוחזק בכשרות הוא ששוחט לעצמו ומוכר לאחרים ונאמן, במה דברים אמורים בחוץ לארץ אבל בארץ ישראל בזמן שכולה לישראל לוקחים מכל אדם עכ\"ל. והובא בטור וש\"ע סוף סי' ס\"ה להלכה. וכתב המגיד משנה כבר נתבאר בכיוצא בזה בחתיכת דג בפרק ג' והוא הדין לבשר. ובפרק ג' כתב הרמב\"ם אין לוקחין גבינה וחתיכת דג שאין בה סימן אלא מישראל שהוחזק בכשרות, אבל בארץ ישראל כשהיתה רובה ישראלים לוקחים מכל ישראל שבה עכ\"ל. וכן כתב בפרק י\"א גבי יין. וכתב המגיד משנה שהרמב\"ם למד כן מדתניא בפרק ב' דעבודה זרה שאין לוקחים דברים אלו בסוריא אלא מן המומחה, סבירא ליה להרמב\"ם דלא אמרו סוריא אלא להוציא ארץ ישראל אבל כל שכן הוא חוץ לארץ, ואף ארץ ישראל בזמן הזה הרי היא כחוץ לארץ כמ\"ש בפרק י\"א עכ\"ל.
ולפי זה מה שכתב הרמב\"ם והוא ששוחט לעצמו כו', היינו בטבח שהוא הקצב דווקא, שאם אינו שוחט בעצמו אלא איש אחר שוחט לו והוא מוכר הבשר לאחרים נאמן אף על פי שאינו מוחזק בכשרות אלא בחזקת כשרות של סתם ישראל, שכיון שהשוחט יודע מכל הנבלות והטרפות שיצאו לו מתחת ידו הרי הוא מירתת למוכרו בחזקת כשרות פן יוודע הדבר על ידי השוחט כשישאלוהו, ודמי לדלקמן סי' ב' סעיף ד'. ואף על גב דבדאורייתא לא סמכינן אמירתת לחוד, וגם לא מירתת אלא כשבודקים אחריו כמ\"ש שם, היינו בחשוד בודאי, אבל בסתם ישראל שהוא בחזקת כשרות אלא שאינו מוחזק לנו שהוא אדם כשר סמכינן אפילו בדאורייתא אהא דמירתת לשקר אף על פי שאין בודקים אחריו. אבל המוכר בשר ואינו קצב אלא לוקח מקצבים דעלמא, דמי למוכר חתיכת דג וגבינה ויין.
וכתב רמ\"א בדרכי משה סי' קי\"ט שגם הטור שם ס\"ל כהרמב\"ם (דלא כש\"ך שם), דסבירא ליה לרמ\"א דמה שכתבו הטור ושלחן ערוך שם דאין לסמוך על החשוד דווקא, היינו לאכול עמו אם נתארח אצלו או ששיגר לו דורון, דבכהאי גוונא בסתם כל אדם שאינו חשוד אף על פי שלא הוחזק בכשרות מותר, כדתניא בסיפא דברייתא דלעיל וכולן אם נתארח אצל בעל הבית מותר, ואמר ר' יהושע בן לוי שיגר לו בעל הבית לביתו מותר, מאי טעמא, בעל הבית לא שביק היתרא ואכיל איסורא (פירש\"י שחנוונים שבסוריא חשידי דלא קפדי אלפני עור כו' ומזבני לישראל דברים שלקחו מן הנכרים אבל אינהו גופייהו לא אכלי איסורא עכ\"ל, ולרמב\"ם סוריא לאו דווקא) וכשמשדר ממאי דאכיל משדר ליה עכ\"ל הגמרא שם. אבל אין לוקחין אף ממי שאינו חשוד אלא ממי שהוחזק בכשרות. וכן דעת הבית יוסף שם שהביא דברי הרמב\"ם והמגיד משנה שם בלי שום חולק, ובשלחן ערוך שם העתיק לשון הטור.
ומה שלמד כאן משם לשאר שוחט דעלמא. יש לומר שדעתו דגם בשוחט דמתא הנוטל שכר מכל בהמה יש לחוש שלא ידקדק יפה להיות זהיר בבדיקת הסכין ובבדיקת הריאה וימהר לשחוט ולבדוק הרבה בשביל הנאתו להרבות בשכרו או למהרו, כמו שחוששים שיקח נבילות וטרפות מהנכרים וימכור לישראל בשביל הנאתו שישתכר הרבה ובמהרה, וגם אם יארע לו איזה קלקול בשחיטה וינבל או יטריף לא יגיד מיראתו פן יתחייב לשלם הואיל ונוטל שכר כמ\"ש בחו\"מ סי' ש\"ו. ואף על גב דלא חיישינן שמא אירע קלקול בשחיטה כדלקמן סי' ב', היינו בשוחט דאקראי, אבל בשוחט דמתא ברבות הזמנים אי אפשר שלא יארע לו פעם אחת (ומהאי טעמא נמי חיישינן שמא יאכיל נבלות וטרפות כמו שנתבאר לעיל בשם המרדכי אף על גב דרוב בהמות כשרות עיין סי' ל\"ט).
ומה שכתב השלחן ערוך בסי' ב' סעיף ו' דפסול לעדות בעבירה של תורה אין צריך בדיקת סכין אף להרמב\"ם, היינו בשוחט באקראי ובחנם שאין לחוש בו לכל זה. וגם יש לומר דדמי לשיגר לו דורון דממאי דאכיל משדר ליה. וכן לפי דעת רמ\"א דמשום דבזמן הזה אין מראין הסכין לחכם צריך שיהיה השוחט אדם כשר, צריך לומר דהא דפסול לעדות בעבירה של תורה אין צריך בדיקת סכין מיירי בשוחט באקראי במקום שאין שם חכם שהגיע להוראה, אבל בשוחט דמתא אף שבזמן הזה אין לנו תלמידי חכמים מכל מקום תקנת חכמים שתקנו להראות סכין לחכם לא בטלה בדורות האחרונים, אלא משום שממנין על השחיטה אנשים כשרים ונאמנים זהירים וזריזים כדלקמן סי' י\"ח סעיף י\"ז:", + "ומה שכתב חכמים וראוים לזה, היינו שהם שלמים בדעתם כשאר בני אדם השלימים בדעתם כמ\"ש בשמלה חדשה, לאפוקי הנבהלים והנחפזים בדעתם, ומשום שצריך הרבה ישוב הדעת וכוונת הלב לבדיקת הסכין כמ\"ש בשמלה חדשה שם. וכן מה שכתב שאין לו מחשבה טובה, היינו שאינו מיישב דעתו ומכוין לבו הטיב. אבל מי שבודק הסכין בכוונת הלב ואינו מרגיש כלום אף שיש מי שמרגיש אחריו, בוודאי שאינו מרגיש פגימה האוסרת מדינא, דהיינו שאוגרת כל שהוא אפילו חוט השערה, אבל אינה אוגרת שום דבר, היינו דמיא לסאסאה ואינה פגימה כדלקמן סי' י\"ח, וזה שבדק כהלכה ולא מצא כלום על כרחך צריך לומר שזה שמצא אחריו לא מצא פגימה האוסרת מדינא, כי אי אפשר שתמצא פגימה האוסרת מדינא אחר בדיקה הראויה כהלכתה. דאם תמצי לומר שהראשון אין לו חוש ההרגשה בתולדה או שלא אימן את ידיו לכך, אם כן בדיקת הסכין אינה שוה לכל נפש מישראל אלא לפי תולדות בני אדם או לפי הרגל אמון ידיהם, אם כן נתת תורת כל אחד ואחד בידו, שהרי הכל שוחטין לכתחלה, כל אחד ואחד לפי חוש הרגשתו בתולדה או באימון ידיו, ומה שאצל אלו הוא נבלה ולוקים עליה אחרים אוכלים ממנה. ועוד אם אחד ישחוט בהכשר לפי הרגשתו ויבא אחר וימצא אחריו למה נאסור. ואין לומר שהרוב מרגישים בפגימה דקה בתולדה או באימון יד ומיעוטא איכא דאין מרגישים, ולפי זה צריך לבדוק כל שוחט אם הוא מרגיש (כמ\"ש בשמלה חדשה) מדינא אף אם הוא מעוטא דלא שכיחא, כמו שצריך לבדוק אם הוא מומחה אף על גב דרוב מצויין אצל שחיטה מומחין הן, ולהרא\"ש הוא מעוטא דלא שכיחא. ובגמרא וכל הפוסקים משמע בהדיא דאין צריכין לבדקו אלא אם הוא מומחה ומוחזק, דהיינו שישחוט ג' פעמים בפני חכם ולא יתעלף, אבל לא לבדקו בבדיקת הסכין, רק שיודע דיני בדיקתו כדלקמן בהג\"ה וס\"ב בהג\"ה. וכל שכן אם ההרגשה פגימה דקה תלויה באימון יד כמו שהחוש מעיד על זה כל שכן דהוי בעי למבדקיה אם אימן את ידו לכך, ואם יוודע שלא אימן ידיו בפני אומן מומחה הוה לן למיסר שחיטתו אפילו בדיעבד, כי שמא הוא טועה בהרגשתו כמו שהחוש מעיד שאומנות זו צריכה לימוד שבקל יכול לטעות בה. וזה אינו כמש\"ל בשם הרמב\"ם. אלא ודאי שהרגשת פגימה האוסרת מדינא היא שוה בכל נפש ואינה תלויה בתולדה ולא באימון יד, רק שהוא מומחה שיודע לבדוק כהלכה, ואם נמצא אחריו אינה פגימה אלא סאסאה. אלא שעכשיו שאין אנו בקיאים בדבר ואין אנו נוהגים לשחוט בסכין כזה אלא צריך שיהיה חלק לגמרי באמת צריך אימון יד וחוש ההרגשה הגדולה בתולדה בכדי שלא ימצא אחריו כלום על הסכין ויהיה חלק לגמרי, והיינו דוקא לכתחלה כמש\"ל שם:", + "וגם אין יודעים בו שהוא מומחה כו'. בריש חולין תנן הכל שוחטין ושחיטתן כשרה חוץ מחרש שוטה וקטן שמא יקלקלו בשחיטתן, וכולן ששחטו ואחרים רואין אותן שחיטתן כשרה. ופריך בגמרא הכל שוחטין לכתחילה ושחיטתן כשרה דיעבד (לכתחלה לא ישחטו הנהו דאיתרבו מהכל, דכל הכל רבוייא הוא), ואיכא אוקימתי טובא, ורבינא אמר הכי קתני הכל שוחטין הכל מומחין שוחטין, מומחין אף על פי שאינם מוחזקים (שלא שחטו לפנינו ג' פעמים לראות אם יש בהם כח שאינם מתעלפין בשחיטה שיבואו לידי שהייה או אינו יודע לאמן ידו לכך), במה דברים אמורים (דחשיבי מומחין) שיודעין [בו] שיודע לומר הלכות שחיטה, אבל אם אין יודעין בו שיודע לומר הלכות שחיטה לא ישחוט, ואם שחט בודקין אותו אם יודע לומר הלכות שחיטה מותר לאכול משחיטתו ואם לאו אסור לאכול משחיטתו, חוץ מחרש שוטה וקטן דאפילו דיעבד נמי לא, שמא ישהו שמא ידרסו שמא יחלידו. וכולם ששחטו אהייא, אילימא אחרש שוטה וקטן, עלה קאי (מינייהו קא סליק), ואם שחטו מבעי ליה (מאי וכולן, משמע דקאי נמי אאחריני), אלא אשאין מומחין, בבודקין אותו סגי, דליתיה קמן למבדקיה. ואיכא דאמרי אמר רבינא הכי קאמר הכל שוחטין הכל מוחזקין שוחטין, מוחזקין אף על פי שאין מומחין, במה דברים אמורים ששחט לפנינו ב' או ג' פעמים ולא נתעלף, אבל לא שחט לפנינו ב' וג' פעמים לא ישחוט, ואם שחט ואמר ברי לי שלא נתעלפתי שחיטתו כשרה, חוץ מחרש שוטה וקטן דאפילו דיעבד נמי לא, שמא ישהו שמא ידרסו ושמא יחלידו. וכולן ששחטו אהייא, אילימא אחרש שוטה וקטן, עלה קאי, ואם שחטו מבעיא ליה, אלא אשאין מוחזקין, [והאמרת] בברי לי סגי, דליתא קמן דנשייליה. וכולהו אמוראי דאוקי מתניתין באוקימתי אחריתי מאי טעמא לא אמרי כרבינא, משום דלהך לישנא דאמרת מומחין אין שאינם מומחין לא רוב מצויין אצל שחיטה מומחין הן, להך לישנא דאמרת מוחזקין אין שאין מוחזקין לא לעלופי לא חיישינן עכ\"ל הגמרא.
וכתב הרא\"ש בלישנא קמא דרבינא ואם שחט בודקים אותו כו' אבל לכתחלה אסור למסור לו על סמך שיבדקנו אחר שחיטה משום דלית ליה דרוב מצויין אצל שחיטה מומחין הן, ואי ליתיה קמן דלבדקיה או אישתלי ולא בדקיניה ואכיל איסורא קאכיל, הילכך לכתחילה אין מוסרים לו על סמך שיבדקנו אחר שחיטה דחיישינן דילמא משתלי ולא בדיק וקאכיל איסורא. וכולהו אמוראי דלא אמרי כרבינא משום דסבירא להו רוב מצויין אצל שחיטה מומחין הן, ומוסרין לו לכתחילה לשחוט על סמך שיבדקנו אחר כך, משום דאי ליתא קמן סמכינן ארוב מצויין אצל שחיטה מומחין הן ושרינן ליה, וכן אי אישתלי ואכיל בלא בדיקה לאו איסורא קאכיל דסמכינן ארובא, הילכך לא חיישינן דילמא מישתלי, מיהו אי איתא קמן לא סמכינן ארובא ואסור לאכול עד שיבדקנו עכ\"ל הרא\"ש בשם הגאונים.
אבל רש\"י פירש רוב מצויין אצל שחיטה מומחין הן ולא מבעיא למבדקיה, כלומר משום הכי לא אמרי כרבינא דאמר ואם שחט בודקים אותו, אבל אתחילת דברי רבינא דאמר במה דברים אמורים שיודעים בו כו' לא פליגי, וכולהו סבירא להו הכי דלכתחלה לא ישחוט כו'. וכן כתב בהדיא באור זרוע העומד בשיטת רש\"י בכל מקום, וזה לשונו דדוקא בדיעבד שכבר נשחטה סמכינן אף על גב דאיכא השוחט קמן לא בעי למיבדקה, אבל לכתחלה לא שבקינן ליה למישחט עד דבדקינן ליה, דכל היכא דאיכא לברר לא סמכינן ארובא עכ\"ל. וכן כתב הטור בשם בעל העטור, והם היש אומרים שבהג\"ה.
ואנו נוהגים לתפוס ב' הקולות, שמוסרין לכל אדם לשחוט ואין בודקין אותו לא לפני שחיטה ולא לאחריה. וכתב בדרכי משה שטעם המנהג הוא משום דבזמן הזה המנהג שכל אחד נוטל קבלה ואין שכיח כלל שלא יטול קבלה והוי כמעוטא דלא שכיחא דלא חיישינן ליה כלל עכ\"ל.
והנה הרשב\"א והר\"ן הביאו ראיה לקבלת הגאונים מדאמרינן בגמרא כולהו כלישנא קמא דרבינא לא אמרי רוב מצויין אצל שחיטה מומחין הן וכלישנא בתרא לא אמרינן לעלופי לא חיישינן, ומדלא אמרינן נמי לשאין מומחין לא חיישינן כי היכי דאמרינן לעלופי לא חיישינן שמע מינה דלאו כי הדדי נינהו, דלשאין מומחין חיישינן ובדקינן ליה כל היכא דאיתא קמן, ולעלופי לא חיישינן כלל ואפילו אי איתא קמן לא צריך לשיוליה, והטעם משום דהעלוף הוא דבר שאינו מצוי כן כתב הרשב\"א בחדושיו.
ומשום הכי סמכינן לכתחלה ארובא דרוב המצויין אצל שחיטה מוחזקים הן, כלומר שכבר שחטו פעמים רבות בפני חכם קודם ששחטו בפני עצמן, כן כתב בדרכי משה. ומשום הכי כתב שם דזה אינו מועיל אלא לאחרים שסומכים על הרוב אבל הוא עצמו לא ישחוט בפני עצמו עד שישחוט ג' פעמים בפני חכם כו', כמו שכתב כאן בהג\"ה, והוא מדברי הרמב\"ם:", + "אם הוא מומחה ויודע כו'. והטעם פירש הר\"ן דנהי דרוב מצויין אצל שחיטה מומחין הן מכל מקום מיעוט שאינן מומחין שכיח טובא, וה\"ל כטרפות דריאה דכל היכא דאיתא קמן בדקינן לה מהאי טעמא ולא סמכינן ארובא וחזקה, אבל למעוטא דלא שכיח לא חיישינן ולא בעי למיבדק כלל, כמו שאין צריך לבדוק אחר כל הי\"ח טרפות דלקמן סי' ל\"ט, לבד מסרכת הריאה משום דשכיחי טובא כדלקמן סימן ל\"ט. והרשב\"א בשם הרמב\"ן פירש הטעם משום דקיימא לן בהמה בחייה בחזקת איסור עומדת עד שיודע לך במה נשחטה, והיה בדין שלא תצא מחזקתה אלא בידיעה ודאית ולא נסמוך על הרוב, אלא משום קולא דבהמה לא אתרעי שהרי שחוטה לפניך סמכינן ארובא, ודי אם נסמוך בכך היכא דליתא קמן עכ\"ל. והרא\"ש כתב הא דסמכינן ארוב מצויין אצל שחיטה מומחין הן ולא אמרינן סמוך מעוטא דאין מומחין לחזקה דבהמה בחייה בחזקת איסור עומדת ואתרעי ליה רובא, משום דמעוטא דאין מומחין לא שכיח, ואפילו לרבי מאיר דחייש למעוטא למעוטא דלא שכיח לא חייש, והוא הדין לרבנן אף על גב דאיכא חזקה בהדה. ולהר\"ן דסבירא ליה דמעוטא דאין מומחין שכיח, הא דלא אמרינן סמוך מיעוטא לחזקה, הטעם הוא כמ\"ש במשמרת הבית דף ז' ע\"ב משום דאף מאותו מעוט שאין מומחין יש שלא יקלקלו בשחיטתן, וכיון שכן נמצאו המקלקלים מיעוטא דמיעוטא ולמיעוטא דמיעוטא לא חיישינן ואפילו לרבי מאיר עכ\"ל.
ואם אי אפשר לבדקו כגון שאין שם מי שיודע לבודקו, מוכח ברא\"ש שאסור ליתן לו לשחוט לכתחלה, שלא התירו ליתן לו לכתחלה אלא על סמך שיבדקנו ולא כשאין שם מי שיבדקנו. אבל לפי דעת הר\"ן דמדמי לה לבדיקת הריאה יש להתיר, כמו שהתירו בריאה כשאי אפשר לבדוק, כגון בהמה המסוכנת ששוחטים אותה ביו\"ט אף שאין שהות ביום להפשיטה ולהוציא הריאה ולבדוק אלא שיש שהות לאכול כזית מבית טביחתה בלא הפשט ובדיקה דשרינן ליה למיכל בלא בדיקה, כדשרינן החלב בחייה בלא בדיקה כיון דאי אפשר למיכל בבדיקה כמו שכתב הר\"ן. ואף דמסוכנת לא הכשירו אלא משום הפסד, הכא נמי איכא הפסד בבהמה העומדת לאכילה ש[אם] לא נתיר לו לשוחטה הרי מפסידין אותה הימנו. מיהו אם אפשר להמתין עד שיבוא חכם ויבדקנו או להוליך הבהמה אצל שוחט מומחה הבדוק אין להקל. וכן פסק בשמלה חדשה שאין להקל אלא לצורך גדול, שאז יש לסמוך על היש אומרים שבהג\"ה. ונפקא מינה האידנא שנוטלים קבלה למי שאחר כך הניח ועזב מלאכת השחיטה זמן רב שצריך לחזור ולבודקו כמו שיתבאר לקמן:", + "ומומחה בהלכות שחיטה. ברמב\"ם וטור לא כתבו ומומחה בהלכות שחיטה אלא בפני חכם בלבד, ורמ\"א כתבו לאשמועינן דלא בעי חכם שהגיע להוראה אלא שהוא חכם בהלכות שחיטה ומומחה בה שיכיר וידע בו שהוא רגיל וזריז שלא יתעלף, אלא שלענין המנהג שנהגו לטול קבלה בעינן דווקא חכם שהגיע להוראה, לפי שעכשיו נוהגים לאכול משחיטת כל אדם בלי בדיקה אם הוא מומחה ויודע הלכות שחיטה, משום שבודקים אותו בשעה שנוטל קבלה, ולזה צריך חכם שהגיע להוראה כי הוא יודע לנסותו היטב. וכן כתב התבואות שור בשם תשובת מהר\"מ שתקנו הקדמונים בחרם שלא ישחוט ויבדוק שום אדם אם לא ינסהו הרב. וכן כתב הט\"ז שאותם הנוטלים קבלה מן השוחטים המומחים בשחיטות לחוד שאינן חכמים בלאו הכי לא יפה הם עושים עכ\"ל. ומיהו מלשון הט\"ז משמע שלא בא למעט אלא אותם שאינם חכמים כלל בלאו הכי רק בשחיטות לחוד, אבל לא בעינן שהגיע להוראה. וגם רמ\"א שכתב אלא אם כן נטל קבלה לפני חכם, אפשר דהיינו חכם שהזכיר תחלה שהוא חכם בהלכות שחיטה, וכן הוא בהדיא בדרכי משה דסגי מאיזה מומחה. והקדמונים אפשר שלא תקנו אלא לבני מדינתם, כמו תקנות רבות הכתובים שם שלא נתפשטו במדינות אלו ולא קבלו עליהם כמו המעשר וכיוצא בו עיין שם, (וד\"מ) ולשון רמ\"א ב[דרכי] משה שטרח למצוא טעם למנהג מלשון הרמב\"ם ולא הביא תקנת הקדמונים בחרם. וכ\"מ מלשון הט\"ז שתלה הדבר בעצמו ובדקדוק לשון רמ\"א שהנוטלים קבלה מן השוחטים לא יפה הם עושים, ולא כתב שעוברים על חרם הקדמונים, מכלל שלא נתפשט אז בימיהם עדיין תקנה זו בחרם ככתבה וכלשונה ליטול מן הרב דוקא. וכן משמע גם כן מלשון (רמ\"א) [רש\"ל] שבש\"ך ס\"ק כ\"ח. וכן הוא בהדיא בפסקי מהרא\"י סי' קע\"ז. ותדע שהרי רמ\"א וט\"ז כתבו חכם סתם ולא הרב דוקא, ובדרכי משה משמע בהדיא דסגי מאיזה מומחה. רק אחר כך נתפשט כן המנהג. ומזה בא קלקול גדול שנותנים קבלה לכל הפושט יד ואין מכירים אותו אם יראת ה' על פניו והרב נכנס עמו לפנים משורת הדין כמ\"ש בשמלה חדשה. והיה ראוי להחזיר הדבר ליושנו ליטול קבלה מן השוחטים החכמים בלאו הכי גם כן כמו שכתב הט\"ז, דהיינו שיש לו לב להבין ולהורות בכל אשר ילמוד, אף שאינו עוסק להבין ולהורות אלא בהלכות שחיטה ובדיקה מפני שאינו קבוע להוראה, והוא יודע לנסותו היטב כמו הרב הקבוע להוראה, מאחר שבהלכות שחיטה ובדיקה הוא חכם כמותו או יותר ממנו, והוא מכירו ויודעו אם יראת ה' על פניו מאחר שלמדו מלאכת השחיטה והתעסק עמו ימים רבים. אלא לפי שאין השוחטים החכמים בלאו הכי מצויים כל כך על כל פנים נכון הדבר לתקן שלא יתן הרב קבלה אלא למי שמכירו ויודעו אם יראת ה' על פניו כמ\"ש לעיל.
ואם שחט אחד בלי קבלה כתב התבואות שור בשם האורח [מישור] דדינו כעובר על תקנת הקהל דלקמן סעיף י\"א שיש אוסרין שחיטתו אם עשה כן במזיד, ולפי מ\"ש שם בשם הפרי חדש להקל בהפסד מרובה הוא הדין הכא, ואפילו בלא הפסד מרובה יש להקל בשל אחרים שלא ידעו שלא נטל קבלה שאין לגעור בהם כלל, ולא דמי לדלקמן סעיף י\"א שהכל יודעים מתקנות הקהל וראוי לגעור בהם כמו שיתבאר שם בשם הפרי חדש. ואין להקשות אם כן מה הועילו חכמים בתקנתם שתקנו ליטול קבלה מאחר שמכשירים שחיטתו בלא נטילת קבלה בדיעבד, יש לומר שהועילו שעל כל פנים אין אוכלים משחיטתו אם לא ינסהו הרב, ואם לא נסוהו בתחלה ינסהו בסוף, ואם אין שם מי שינסהו אסור לאכול משחיטתו מחמת תקנה זו אף על גב דשרי מדינא כדלעיל.
ובתשובת חוות יאיר הקיל לצורך שמחת יו\"ט למי שלא נטל קבלה לשחוט לפני שוחט מומחה שעומד על גביו רק שאינו יכול לשחוט בעצמו מפני שהוא חולה. והתבואות שור כתב עליו שלא היה למראה עיניו חרם הקדמונים, ואי סבירא ליה דהחרם לא היה בעומד על גביו אם כן אפילו בלא דחק הוי ליה להתיר עכ\"ל. וכ\"מ בהדיא מלשון רמ\"א שאין צריך ליטול קבלה אלא לשחוט בינו לבין עצמו, שהרי תולה הטעם למנהג נטילת קבלה, כמו שכתב הרמב\"ם מי שיודע הלכות שחיטה לא ישחוט בינו לבין עצמו עד שישחוט בפני כו', וכמ\"ש בדרכי משה, וכ\"מ ברמ\"א סעיף ג' ובש\"ך שם ס\"ק ט\"ו וכמו שיתבאר לקמן שם. וכן המנהג פשוט שאוכלים העופות שמתלמד עליהם השוחט לשחוט בפני המלמדו אומנות השחיטה. וכן מוכח מסתימת כל האחרונים שלא כתבו חדוש דין זה להשליך אלו העופות לכלבים אף על פי שהם כשרים רק שנשחטו קודם נטילת קבלה מהרב.
אבל מה שנוהגים עוד ומעשה בכל יום שמי שהוחזק בפני רבו באומנות השחיטה יפה רבו משלחו בכמה מקומות בעיר לשחוט ואינו עומד על גביו כלל לא אתי שפיר, אלא לפי מ\"ש לעיל שתקנת הקדמונים לא נתפשטה במדינות אלו ככתבם וכלשונם מימי הראשונים, רק שמקרוב נהגו כן ליטול קבלה מן הרב דוקא ומתחלה היה המנהג ליטול אף מחכם ומומחה בהלכות שחיטה לבד, אם כן יש לומר שלא נהגו כן אלא כשהשוחט נפטר מרבו והולך לשחוט בפני עצמו, אבל לא בעירו אצל רבו ורבו משלחו לשחוט שאימת רבו והשגחתו עליו בצאתו לשחוט ובבואו על כל מה שצריך להשגיח ולדרוש ולחקור על בדיקת הסכין ועל כל מה שאירע לו בשחיטה. וכן בבדיקת הריאה:", + "ומכל מקום בדיעבד אין לפסול הקבלות שנתנו בשכר כדין נוטל שכר להעיד שעדותו בטילה, שזהו כנוטל שכר לילך לראות איזה ענין שיהיה אחר כך עד בדבר שאינו חייב לילך לראות בחנם אלא אם כבר ראה חייב להגיד, ואפילו לא נטל השכר לפני הליכתו מותר לטול אחר כך שכר הליכתו, כן כתב התבואות שור.
אבל באמת אין הנדון דומה לראיה, דשאני התם שהוא דבר הרשות, אבל זה שבא לשחוט כמצות התורה ואנו אוסרים לו השחיטה עד שיבדקוהו אנו מחוייבים לבדקו בחנם, כמו שאנו חייבים לראות טרפות ובכורות ולבדקן ולדון בין איש לרעהו הכל בחנם אף על פי שיש בהם טורח רב (בכורות כ\"ט וברא\"ש שם), וילפינן בגמרא מקרא דכתיב ראה למדתי אתכם חוקים ומשפטים כאשר צוני ה', מה אני בחנם אף אתם בחנם, והרי מצות השחיטה בכלל החוקים והמשפטים. ולא אמרינן לא לשחוט ולא ליכול, כמו ראיית טריפות דלא אמרינן דלא ליכול. ואפילו נתינת הקבלה שאינו אלא תקנה או מנהג בעלמא, מכל מקום כיון שאין מניחים לשום שוחט לשחוט בלעדה אנו חייבים ליתנה בחנם לראויים לה שיוכלו לקיים מצות התורה. ולא דמי לעידי הגט שמותרים לטול שכר הליכה לראות אף שאי אפשר לו לגרש בלעדה, לפי שגם בגט חכם המסדר חייב הוא לסדר, שהסדור הוא למוד הוראה איך לגרש, והוא בכלל למדתי אתכם כו' כאשר צוני כו', אבל העדים אינם מלמדים ומורים כלום. אבל בנתינת קבלה אין צריך לומר שאסור לטול שכר בעד טורח הבדיקה אם הוא מומחה וראוי לשחוט שזהו בכלל למדתי אתכם כראיית בכור וכיוצא בהן, אלא אפילו העדות שמעיד עליו אינו דומה לעדות הגט אלא הוראה הוא שמורה לעם שמותר לאכול משחיטתו לפי שבדקו ומצאו מומחה, והרי זה כהתרת בכורות ממש וכשאר הוראה שמורה לעם האסור והמותר לעשות ולאכול.
וגם שכר החתימה אינו היתר כלל, שאף שאמרו רז\"ל שהדיין יכול ליטול שכר בעד חתימה על הפסק, היינו אם נוטל הפסק להיות בידו למשמרת לפי שאינו רוצה לכופו עכשיו לקיים הפסק שכך יפה לו, אבל אם נוטל לראיה לפני המנהיגים שיכופו לקיים הפסק חייבים הדיינים לחתום בחנם אם אינו שכר בטלה דמוכח כדלקמן, כמו שחייבים לטרוח ולכוף בעצמם לקיים הפסק אם יש לאל ידם בחרמות ונדוים ולצוות לשוטרים, שזהו עיקר מצות הדיינים כמו שכתוב שופטים ושוטרים כו'. וגם כל המצות חייב אדם לעשות בחנם כמו הזאה וקדוש בפרק ד' דבכורות והשבת אבידה ולהציל עשוק מיד עושקו אין לך מצוה רבה כזו שזהו עיקר מצות הדיין לכוף לקיימו כמ\"ש בטור חו\"מ סי' א', וכל טצדקי דמצי למיעבד מיחייבי בחנם. ולא דמי לשוטרים שלא צוהו הכתוב להיות שוטר אלא שוטרים תתן, אבל צוה להיות שופט שנאמר בצדק תשפוט, לכן צריך להיות בחנם, אם כן כל מה ששייך לשופט ולא לשוטר כגון לצוותם צריך להיות בחנם אפילו על ידי טורח. וחתימתו שעל הקבלה היא גם כן הוראה שמורה לעם שבעיר אחרת שאינם יודעים ואינם שומעים ממנו בעל פה אם מותר לאכול משחיטתו של זה, ואם היו שואלין ממנו איזה הוראה חייב להשיב להם במכתב בחנם והם ישלמו שכר הסופר והוא יחתום בחנם, שטורח החתימה אינו רב מטורח הלמוד בעל פה. ואם כן זה השוחט שבא להיות שוחט בעיר אחרת נעשה שלוחם וישאל בעדם אם מותר לאכול משחיטתו וחייב לחתום להם בחנם.
ואם עבר ונטל דינו כנוטל שכר לדון שדיניו בטלים אף אם דן דין אמת לאמתו, שקנסוהו לבטל מעשיו הואיל ועבר על מה אני בחנם אף אתם בחנם כמו שכתב הר\"ן בסוף פרק ב' דקדושין, ולא משום חשדא. וכן בהתרת בכורות אין שוחטין על פיו עד שיתיר חכם אחר כדלקמן סי' שי\"ב, והוא הדין הכא אין לאכול משחיטתו עד שיבדוק חכם אחר אם הוא מומחה, דלכולי עלמא לא אמרינן רוב מצויין אצל שחיטה מומחין הן היכא דאיתא קמן כדלעיל. אם לא שהוא שכר בטלה דמוכח, כגון שמניח כל עסקיו ואין לו עסק אחר רק לדון ולהורות, ונוטל שכר מבעלי דינין, הרי שכר הקבלות הוא כשכר הוראות, ואין בהם איסור דאורייתא משום מה אני בחנם כו' אלא מדרבנן משום חשדא. הילכך אין לפסול שחיטתו בדיעבד אם אין כאן חכם שיבדוק שנית בחנם, דהא בדיקה זו אינה מדאורייתא אלא מדרבנן לכתחלה, דהא רוב מצויין אצל שחיטה מומחין הן, וכיון שנבדק כבר אלא דחשדינן ליה לבודק שמא לא בדקו יפה הוי ליה ספיקא דרבנן ולקולא. אבל לכתחלה אין ליתן לו לשחוט, שאין עושין ספק דברי סופרים לכתחלה וכמ\"ש באו\"ח סי' י' עיין שם במגן אברהם ס\"ק י\"א. וכן אם נבדק אחר זמן ונמצא שאינו יודע אין לאסור שחיטתו למפרע כדין מי שלא נטל קבלה כדלקמן בהג\"ה, משום דחשדא זו שחשדינן ליה שנוטל שכר הוא מדרבנן, דמדאורייתא אוקי גברא אחזקתיה דכל ישראל בחזקת כשרות הם ואינם חשודים להעיד שקר ולהכשיל רבים בתורה ובנטילת שכר לא הורע חזקתו אלא מדרבנן כמ\"ש סי' י\"ח בשם הרמב\"ם, ואם כן מדאורייתא כשרה שחיטתו למפרע, ומדרבנן אין לאסור משום דהוי ספיקא דרבנן דשמא לא אירע לו כמו שיתבאר לקמן, וכהאי גוונא אשכחן בכללי ספק ספיקא דלקמן סי' ק\"י:", + "והנה מלשון הגהות מיימוניות בשם סמ\"ג והגהות אשר\"י בשם ר\"ת ודרכי משה וש\"ך ריש סי' כ\"ג מוכח בהדיא דאפילו לכתחלה אין צריך השוחט לידע כל חלוקי הדינים. ולפי זה מה שכתב השלחן ערוך אין צריך לידע כו' לא קאי אדלעיל דווקא אבל אם הוא לפנינו צריך לבדקו כו' דהיינו לבודקו להתיר לאכול משחיטתו לפי שעה, אלא אפילו השוחט עצמו אין צריך לידע כל חלוקי הדינים אלא שישאול כל מה שיסתפק לו. ואדרבא זה נכון יותר בדורותינו אלה שכל שוחט ישאל ספיקותיו מחכם המורה ולא יורה בעצמו מתוך ספרי שו\"ב שהן הלכתא בלא טעמא, ואסור להורות שום הלכה אם אינו יודע טעמה היטב, כמו שאמרו רז\"ל התנאים מבלי עולם שמורים הלכה מתוך משנתם, ובפרט ספרי בדיקות החדשים אשר בהם כמה וכמה דברים משובשים, ולפעמים נותנים גם כן טעם לפגם בהלכות הערוכות בתלמוד כידוע לכל חכם לב, על כן אם בדורות אלה לא ישים השוחט לבו לחזור כל חלוקי הדינים שבספרי הבודקים רק שיודע הלכות שחיטה דלקמן בהג\"ה דבר דבור על אופנו כראוי, וכן בהלכות בדיקות הריאה יהא יודע כל הדינים השכיחים ורגילים לבוא, ועל השאר יהיה מסתפק ושואל ולא יורה מעצמו תבוא עליו ברכה.
והתבואות שור כתב דהאידנא שכל הדינים סדורים לפניו ואינו זוכרם אנו רואים שאינו בקי במה שלמד ויוחלף לו כשר בפסול, וגדולה מזה מצאתי בספר בית הילל באחד שלא ידע הרמז על אורך הסכין והעבירוהו, ובוודאי הטעם הוא שכיון שהרמז מבואר בשחיטות והוא לא ידע אם כן אינו שוקד עליו ללמוד עכ\"ל התבואות שור. והפרי חדש חולק על הבית הילל דכיון שבקי בדינים אף שאינו בקי ברמזים אינו מעלה ומוריד. וטעמו ונמוקו עמו, דמה שכתב התבואות שור אינו שוקד על למודו, זה אינו, דהא חזינן שבקי בדינים מפני ששם לבו עליהם לזוכרם ועל הרמזים לא שם לבו כלל, ואם כן הוא הדין בחלוקי דינים שאינם מעיקרי הלכות שחיטה דלקמן בהג\"ה אם לא שם לבו עליהם לזוכרם מפני שיש בו דעת לשאול כל הספיקות אין עליו עון אשר חטא, רק שלא יאמר על האסור מותר כדלקמן. וכ\"מ סתימת לשון רמ\"א בדרכי משה ריש סי' כ\"ג וש\"ך שם דאף האידנא דינא הכי, דלא כתבואות שור:", + "מיהו היינו דווקא שאומר על האסור שמותר לעשות כן לכתחלה, דאז חיישינן דלמא אירע שעשה כן לכתחלה, אבל אם יודע שאסור לעשות כן לכתחלה אלא אומר שבדיעבד אם עשה כן כשר יש מקום לומר שאין לאסור שחיטתו בדיעבד, דכיון שיודע שאסור לעשות כן לכתחלה הרי הוא נזהר מעשות כן ברצונו, ואין לחוש אלא אם אירע שנעשה כן במקרה שלא ברצונו והתיר ולהא לא חיישינן, דחזקה על בן דעת שאין קלקולי שחיטה יוצאים מתחת ידו במקרה, אלא אם כן נתכוין לכך או שלא השגיח, דכל בן דעת משגיח בעת שחיטה כדלקמן סי' ב', וזה שיודע שאסור לכתחלה אין לחושדו שלא השגיח על זה כלל שהרי הוא בחזקת כשרות (עיין תבואות שור):", + "והפרי חדש השיג על הש\"ך וכתב דאפילו נמצא בשוק שרוב ישראל מצויים בו ואפילו כל בני השוק הדרים בו הם ישראל אלא שהעיר בכללה הם רובה נכרים ודרך הנכרים עוברת בשוק זה של ישראל אזלינן בתר רוב העיר ולא בתר רוב המצויים בשוק, דקיימא לן רוב וקרוב הלך אחר רוב אפילו בקורבה דמוכח כדלקמן סי' קכ\"ט סעיף י\"ח. ומה שכתב השלחן ערוך כאן להתיר במקום שרוב ישראל מצויים, היינו בשכונה המיוחדת לישראל שאין דרך הנכרים עוברת ומפסקת בתוכה, שאף על פי שאין דלתותיה ננעלות בלילה הרי זה כעיר בפני עצמה, ואף על פי שרוב העיר בכללה הם נכרים לא אזלינן בתר רוב העיר אלא בתר רוב השכונה, כיון שהיא כעיר בפני עצמה, הואיל ואין דרך הנכרים מפסקת ועוברת מהעיר לתוכה כדלקמן סי' קכ\"ט סעיף י\"א, אבל כשדרך הנכרים עוברת ומפסקת בתוכה אזלינן בתר רוב העיר הואיל ואין המיעוט מיוחד ומובדל מהרוב להיות כעיר בפני עצמה או מקום בפני עצמו כגון בית או חצר שאין דרך הרבים עוברת בתוכה.
אבל לשון הש\"ע לא משמע הכי, וכן משמע מסתימת לשון הרשב\"א והר\"ן וטור ושלחן ערוך ח\"מ סי' רנ\"ט כדעת הש\"ך, דאזלינן בתר רוב מצויין במקום שנמצא בו אף על פי שאינו מקום מיוחד ומובדל בפני עצמו, וכן פסק התבואות שור. ואף על גב דרוב וקרוב הלך אחר הרוב, הכא כיון דרוב המצויין במקום שנמצא בו הם ישראל הא איכא רוב וקרוב, שאף שרוב העיר נכרים כיון שאינן מצויין במקום הזה אינן עולים בחשבון להיות רוב נגד מיעוט ישראל המצויין, לפי שכל אותן שאין מצויין במקום זה כמאן דליתנהו דמי, ולא איכפת לן כלל במה [ששרוים] ודרים בעיר כיון שאינן מצויין במקום הזה והמצויים הם רוב ישראל. וכן ברוב נכרים מצויים. ולא אמרינן רוב וקרוב הלך אחר הרוב אלא כשאין ידוע רוב המצויים במקום שנמצא בו.
(או אפילו ידוע רוב המצויים אלא שהוא דבר שאי אפשר לתלותו בכל אחד ואחד מהמצויים שם כדי ש[נ]לך אחר רוב המצויים, כגון חלל שנמצא נופל בשדה ולא נודע מי הכהו ואין העיר הקרובה אל החלל מביאה עגלה ערופה, אלא אם כן יושבת בין ההרים שאין עוברי דרכים מצוים לעבור דרך שם, אבל כשאינה יושבת בין ההרים תלינן בעוברי דרכים שהם רובא דעלמא, ולא ביושבי העיר הקרובה אפילו נמצא סמוך לעיר במקום שבני העיר מצויים בו יותר מעוברי דרכים, ולא אזלינן בתר רוב המצויים, לפי שהוא דבר שאי אפשר לתלותו בכל אחד ואחד מהמצויים כדי ש[נ]לך אחר רוב המצויים שהרי רוב ישראלים אינם רוצחים, אלא דפריש חד מינייהו וקטיל ובעי למימר כל דפריש מרובא פריש, [ו]משום הכי אזלינן בתר רובא דעלמא ולא בתר רוב המצויים כאן, כיון שהמצויים כאן אין כולם ולא רובם רוצחים אלא דפריש חד מינייהו וקטיל וכל דפריש מרובא פריש, ורוב המצויים כאן הם מיעוטא דעלמא ומה לנו במצויים כאן שאינם רוצחים, שאנו על הרוצח באנו לידע מי הוא ואיזהו, וכיון שרוב המצויים כאן בודאי אינן רוצחים לא אזלינן בתר רוב המצויים אלא בתר רובא דעלמא.
וכן גנבים שפתחו חבית של יין בשכונה של ישראל שאם רוב העיר נכרים ודרך הנכרים מפסקת ועוברת בשכונה זו היין אסור כדלקמן סי' קכ\"ט סעיף י\"א, משום דאזלינן בתר רוב העיר ולא בתר רוב השכונה אף על פי שרוב המצויים בה הם ישראל, הואיל ורוב המצויים בה אינם גנבים אלא דפריש חד מינייהו וגנב משום הכי אזלינן בתר רוב העיר משום דכל דפריש מרובא פריש, אלא אם כן ידוע שרוב גנבי העיר הן ישראל. וכן בנגנבו גדייו ותרנגוליו דהכא אזלינן בתר רוב גנבי העיר (כמ\"ש רמ\"א. וכ\"כ פמ\"ג) בשם הש\"ך) ולא בתר רוב המצויים במקום שנמצאו, כיון שרוב המצויים אינם גנבים. ואפילו בנאבדו לא אזלינן בתר רוב המצויים במקום שנמצאו אלא כשמכירם שהם שלו, אבל המוצא בשר שאינו שלו במקום שרוב ישראל מצויים אזלינן בתר רוב המוכרים בשר שבעיר כדלקמן סי' ס\"ג, ואם הם נכרים אסור דכיון שרוב הבשר שבעיר הוא של נכרים כל דפריש מרובא פריש ואפילו רוב העיר ישראל, כמו שכתב הרשב\"א בתורת הבית הארוך דף קכ\"א ע\"ב, וכן כתב הדרישה. ולא התיר השלחן ערוך כאן במקום שרוב ישראלים מצויים אף על פי שרוב הבשר שבעיר של נכרים, אלא במכירם שהם שלו, דלא שייך למימר כל דפריש מרובא פריש, אלא דאיכא למיחש שמא מצאם נכרי ושחטן וממנו נפלו, וכיון שרוב ישראל מצויים במקום שנמצאו לא חיישינן להכי:", + "והיינו לדינא דגמרא, אבל האידנא שנהגו לפסול כל שהייה אפילו במשהו חיישינן שמא נתנבלו ולא נשחטו רוב סימנים אף בלא שום הוכחה כדלקמן סי' ב', כגון שיודע שלא הושלכה שם בכוונה אלא שנפלה שם מישראל העובר שם (עיין בבכור שור), או שראינו אחד דשחט גדי לעצמו והניחו והלך לו ולא אמר כלום. ואין להתיר אלא במקום שאין אדם עשוי להטיל נבלתו שם אלא לפנותה משם, והיינו בגדי שיכול השוחט לבדו לפנותה משם לאשפה, אבל בבהמה גדולה אסורה:", + "אבל לשיטת התוס' וסמ\"ג וסייעתם אין מוסרים לקטן לשחוט לכתחלה אפילו יודע הלכות שחיטה ויודע לאמן ידיו וגדול עומד על גביו, כמו שאין מוסרים לחרש ושוטה לפי שאין בהם דעת וחיישינן שמא יקלקלו ולאו אדעתיה דעומד על גביו. ואם אין יודע לאמן ידיו אף על פי שיודע הלכות שחיטה אסור אפילו בדיעבד לאכול משחיטתו אף על פי שגדול עומד על גביו, דכיון שאינו יודע לאמן ידיו חיישינן אפילו בדיעבד שמא שהה או דרס ולאו אדעתיה דעומד על גביו, מה שאין כן בחרש שוטה וקטן היודעים לאמן את ידיהם לא חיישינן בדיעבד דילמא לאו אדעתיה דעומד על גביו כדלעיל (ב\"ח). ויש לחוש לדבריהם אפילו לענין דיעבד להחמיר בשל תורה (ב\"ח שמלה חדשה וכן פסק ש\"ך [בספר] הארוך).
וכל היכא דסגי בגדול עומד על גביו סגי אפילו [באחד] אם הבהמה שלו או שנמסרה בידו לשחוט, שאף על פי שאינו יודע לשחוט בעצמו הרי היה בידו להוליכה אצל מומחה, ומשום הכי נאמן לומר שהחרש שוטה וקטן שחטוהו כראוי. אבל אם נמסר להחרש שוטה וקטן אין עד אחד נאמן במה שאין בידו ואתחזק אסורא:", + "מומחה. הא דלא כתב גבי מדבר ואינו שומע אם הוא מומחה, משום דהכא אשמועינן דשוחט אפילו לכתחלה וצ\"ל אם הוא מומחה, דלכתחלה לא סמכינן ארוב מצויים אצל שחיטה מומחין הן כדלעיל, אבל בדיעבד אי ליתא קמן למיבדקיה אמרינן רוב מצויין אצל שחיטה מומחין הן, בין בחרש המדבר ואינו שומע בין באלם השומע ואינו מדבר שהרי הם כפקחים לכל דבריהם. ואי איתא קמן בודקים אותו על ידי כתב (ש\"ך). ומכל מקום בדליתא קמן אין להכשיר שחיטתו אפילו בדיעבד אלא בידוע שדעתו נכונה וצלולה ולא נטרפה מחמת האלמות או החרשות, כמ\"ש באה\"ע סי' קכ\"א ובחו\"מ סי' רל\"ה שבודקים אותו לגיטין ולמשאות ולמתנות אם לא נטרפה דעתו. וכן מי שיודעים בו שהיה מומחה ויודע הלכות שחיטה ואחר כך נעשה חרש או אלם, אף על פי שאין צריך לבודקו אם יודע הלכות שחיטה אף על גב דאיתא קמן, מכל מקום צריך לבדקו אם לא נטרפה דעתו. אבל אם אין ידוע אם היה מומחה ואיתא קמן למיבדקיה אם יודע הלכות שחיטה, אין לך בדיקה גדולה מזו (תבואות שור):", + "דאיסורא. כן כתב ב\"י ב[שם] תשובת הרשב\"א. אבל בפסקי מהרא\"י סי' רכ\"ו כתב דדוקא היכא דלא אתכחש בעדים אמרינן דשויא אנפשיה חתיכה דאיסורא ולא מהני חזרתו שחוזר בו עתה, אבל לא היכא דאתכחש בעדים. וכתב במשנה למלך בפ\"ט מהלכות אישות דהרשב\"א לא פליג אמהרא\"י אלא מיירי כשעומד בדבורו ואינו חוזר בו, אבל כשחוזר בו אף שאינו נותן שום אמתלא לדבריו הראשונים מודה הרשב\"א למהרא\"י דחזרתו חזרה כיון דאיכא עדים דמסייעי ליה. ובפ\"ג מהלכות יבום סתר דברי עצמו וכתב דלא מהני חזרה להרשב\"א. ולענין הלכה, בשל תורה הלך אחר המחמיר ובשל דבריהם הלך אחר המיקל.
ואי בהא דשויא אנפשיה חתיכה דאיסורא הוא חב לאחרים, אף אם עומד בדבורו אינו נאמן לכולי עלמא במקום עדים, כגון אשת כהן שנשבית ואמרה טמאה אני והעדים מעידים שטהורה היא אינה נאמנת לאוסרה על בעלה כמ\"ש רמ\"א באה\"ע סי' ז' ס\"ה בהג\"ה.
וה[כנסת] הגדולה סבירא ליה דטעמא דאמרינן דשויא אנפשיה חתיכה דאיסורא הוא משום דאדם יכול לאסור על עצמו דברים המותרים אף על פי שאינו מתפיסן בדבר הנדור, לפי שהוא על עצמו כמו בית דין שיכולים לאסור דברים המותרים כפי ראות עיניהם לצורך שעה, וכדלקמן סימן ר\"ה, ומשום הכי לא מהני הכא חזרה. ומיהו בהא מילתא דאדם יכול לאסור על עצמו נמי איכא פלוגתא לקמן סי' ר\"ה, ונקטינן בדאורייתא לחומרא ובדרבנן לקולא. עיין מ\"ש לקמן סעיף י\"ד שדעת מהרי\"ק וש\"ע שם כמ\"ש בשם כנסת הגדולה:", + "לאו כלום הוא. פירוש ואין לפסול השוחט, וגם אותה שחיטה עצמה מותרת לכל ישראל, אבל לא להעד דשוי אנפשיה חתיכה דאיסורא. ואף על גב דעד אחד נאמן באיסורין אפילו לאסור היכא דלא אתחזק התירא, כגון חתיכה ספק של חלב ספק של שומן לומר שהוא של חלב, ואין הבעלים יכולים לומר לו איני מאמינך כמו שיכולים לומר היכא דאתחזק היתירא כדלקמן סימן קכ\"ז, וכל שכן הכא דאתחזק איסורא דבהמה בחייה בחזקת איסור עומדת עד שיודע לך במה נשחטה, דעד אחד נאמן לומר שלא נשחטה כהוגן להעמידה בחזקת איסורא. מכל מקום כיון שהשוחט מכחישו, עד אחד בהכחשה לאו כלום ה[ו]א, וכאילו אין כאן עדות כלל לא העד ולא השוחט המכחישו, והרי זה כאלו שחט והלך לו ולא אמר כלום לא הוא להיתר ולא העד לאיסור, שהיא בחזקת היתר משנשחטה, משום דאמרינן רוב מצויין אצל שחיטה מומחין הן, וחזקה על בן דעת שאין קלקולי שחיטה יוצאים מתחת ידו, וכההיא דאבדו לו גדייו ותרנגוליו ומצאן שחוטים דלעיל סעיף ד'. ואף אם תמצי לומר דעד אחד בהכחשה הוי ליה חד לגבי חד וספיקא דאורייתא לחומרא, ועוד דהעמד בהמה בחזקת איסורא. מכל מקום כיון שהתורה האמינה את השוחט (להוציאה מחזקתה הואיל ובידו לתקן האיסור לשחוט כראוי כדלעיל) כב' עדים, ואין דבריו של אחד במקום ב'. כדאשכחן גבי עדות אשה שעד אחד נאמן לומר שמת בעלה להתירה להנשא, ואם לאחר שהתירוה בא עד אחד לומר שלא מת לא תצא מהתירה הראשון, לפי שכל מקום שהאמינה תורה עד אחד הרי כאן שנים ואין דבריו של אחד במקום שנים כמ\"ש באה\"ע סי' י\"ז. וכן גבי סוטה שקינא לה [בעלה] ונסתרה שעד אחד נאמן לומר שנטמאה ואינה שותה, ואם אחר שהעיד בא עד אחד והכחישו אינו נאמן ואינה שותה. אלא אם כן באו להעיד בבית דין בבת אחת אבל לא בזה אחר זה, משום שכיון שהאמינה תורה לעד אחד לומר שנטמאה הרי כאן שנים ואין דבריו של אחד במקום שנים, כמ\"ש באה\"ע סי' ק[ע]\"ח. וכאן בשחיטה אפילו באו בבת אחת השוחט נאמן כשנים, שהרי התורה האמינה לכל שוחט על השחיטה הואיל והוא בידו, ולא הצריכתו לבא לבית דין להעיד כמו שהצריכה בסוטה שאין משקין אותה אלא בבית דין הגדול שבירושלים, וכן בעדות אשה שאינה נישאת על פי עד אחד אלא בהתרת בית דין כמו שכתוב באה\"ע סי' י\"ז. כן דעת מהרי\"ק ושלחן ערוך.
אבל רש\"ל וב\"ח חולקים על זה ופסקו כמ\"ש בנימוקי יוסף בשם הריטב\"א, דלא אמרינן כל מקום שהאמינה תורה עד אחד הרי כאן שנים אלא בדבר שצריך שנים מן התורה, כגון עדות אשה שמת בעלה ועדות סוטה שנטמאה, שהדין היה נותן להצריך ב' עדים, שאין דבר שבערוה פחות משנים, דילפינן דבר דבר מממון, שנאמר בדבר שבממון על פי שנים עדים או שלשה עדים יקום דבר, ולהלן הוא אומר כי מצא בה ערות דבר, אלא שהקילה התורה בעדות אשה משום דהיא מילתא דעבידא לגלויי ואשה דייקא ומינסבא כמ\"ש באה\"ע סי' י\"ז, וכן החמירה בסוטה משום דרגלים לדבר הואיל וקינא לה ונסתרה, אם כן מצינו שהאמינה התורה [משום הטעמים הללו] עד אחד כב', שהיה הדין נותן להצריכם משום שאין דבר שבערוה פחות משנים לולי טעמים הללו. ולפיכך כשבא אחר כך עד אחד להכחישו אמרינן שאין דבריו של אחד במקום שנים, שהשני אחד הוא, והראשון האמינתו התורה כשנים שהיה הדין נותן להצריכם, מה שאין כן בשני המכחישו שלא מצינו שהאמינתו התורה כשנים. אלא כשבאו בבת אחת ומכחישין זה את זה עד אחד בהכחשה לאו כלום הוא וכאלו אין כאן עדות כלל. ואף אם תמצי לומר שיש כאן עדות אלא שהיא מוכחשת, מכל מקום יש לומר שלא האמינתו תורה כשנים אלא בעדות שאינה מוכחשת ולא במוכחשת. אבל בשחיטה ושאר איסור והיתר שעד אחד נאמן בהו מן התורה, בין לאיסור היכא דלא אתחזק התירא, בין להיתר אפילו היכא דאתחזק איסורא אלא שהיה בידו לתקנו כגון שחיטה וכיוצא בה, לא מצינו שהאמינתו כב' כלל, אלא שגם אחד נאמן בכל כיוצא בזה, ולא שייך כאן לומר אין דבריו של אחד במקום ב' אפילו באו בזה אחר זה, שהראשון הוא אחד כמו הב', שניהם שוין בנאמנותם, שכמו שהאחד שהוא השוחט האמינתו התורה להתיר אף על גב דאתחזק איסורא הואיל והיה בידו לתקן, גם הב' האמינתו לאסור היכא דלא אתחזק התירא אף על גב דאין בידו, ושניהם אין נאמנים אלא בנאמנות עד אחד שהוא נאמן באיסורין במקום שהאמינתו התורה, ולא הצריכה ב' עדים אלא לקיים דבר, בין דבר שבערוה בין דבר שבממון, וכן כל דבר מהדברים הצריכים שני עדים, מה שאין כן באיסורין שהאמינה תורה לכל אחד ואחד מישראל על הפרשת תרומה ועל השחיטה וניקור הגיד והחלב, שנאמר וזבחת מבקרך וגו', כדפרש\"י בפרק קמא דחולין ובפרק קמא דגיטין, הלכך הוי ליה חד לגבי חד והעמד בהמה בחזקת איסורא, ואסור לכל ישראל לאכול משחיטה זו.
ולענין הלכה, בשל תורה הלך אחר המחמיר. והיכא דאתחזק התירא אלא שעד אחד נאמן לאסרו מפני שהבעלים שותקין (או מפני שהיה בידו) כדלקמן סי' קכ\"ז, אם עד אחד מכחישו, באנו למחלוקת זו דמהרי\"ק ורש\"ל כדלקמן שם. וכן היכא דלא אתחזק לא התירא ולא איסורא וב' עדים מכחישים זה את זה. אלא דלמהרי\"ק יש לחלק בכל זה בין בבת אחת לבזה אחר זה כדלקמן שם, מה שאינו כן בשחיטה שהתורה מסרתה ביד השוחט להתיר והאמינתו עליה כדלעיל.
ומכל מקום אפילו למהרי\"ק וסייעתו אין להקל אלא בחד לגבי חד, אבל בתרי לגבי תרי אין להקל ולומר דהוה ליה כאלו אין כאן עדות כלל שהיא בחזקת היתר משנשחטה, לפי שכיון שב' עדים מעידים לאיסור החמירו חכמים שלא להעמיד הדבר בחזקתו להתירו, דקיימא לן תרי ותרי הוי ספיקא מדרבנן ולא מוקמינן אחזקתיה. ונפקא מינה לדינא אף לרש\"ל וסייעתו לענין בדיקת הריאה, שאם הבודק ואחר עמו אומרים שהיתה נקיה וב' מעידים שהיתה בה סרכא המטרפת (בודאי) דלא מוקמינן לה בחזקת היתר (כנסת הגדולה).
ומכל מקום אין לפסול הבודק בתרי לגבי תרי מלבד הבודק, משום דאוקי גברא אחזקתיה (כנסת הגדולה בשם רשד\"ם). והוא הדין בשוחט שאין לפוסלו בתרי לגבי תרי מלבדו, דלענין פיסולא דגברא אין לחלק בין שחיטה לבדיקה, דמה לי איסור טריפות או איסור נבלות (וטעמא דמילתא בתרווייהו משום שאין לפסול השוחט או הבודק משום שהתיר, יותר מכת העדים שהסכימה עמו להתיר והעידה כמוהו, וכמו שאין פוסלין כת זו מלהעיד עדות אחרת), [כדקיי\"ל] ב' כתי עדים המכחישים זו את זו זו באה בפני עצמה ומעידה וזו באה בפני עצמה ומעידה, ואפילו להוציא ממון מחזקתו. אף על גב דחזקת ממון אלימא טפי, דבתרי ותרי לגבי ממונא הוה ליה כספיקא דאורייתא, דמדאורייתא לא מוקמינן גברא אחזקתיה להוציא ממון, כגון ב' שהעידו על אחד שהוא פסול לעדות מפני שעבר עבירה של תורה ושנים מכחישין אות[ן], אין מוציאין ממון על פי עדות של זה כמ[ו] שכתוב בחו\"מ סימן ל\"ד. ואפילו הכי מוציאין ממנו ממון על פי עדות שני כתי עדים המכחישות זו את זו, אף על פי שלדברי כת זו כת השניה פסולה, מכל מקום לעדות אחרת מעמידין כל אחת בחזקת כשרותה אפילו להוציא ממון מחזקתו (עיין ר\"ן פרק ב' דכתובות), וכל שכן להעיד באיסור והיתר, כך אין לפסול השוחט ובודק זה שגם הוא בכלל כת המעידה כמוהו יחשב וכשר לעדות [אחרת]. הילכך אין לפוסלו ולהעבירו כלל מלהיות שוחט ובודק עוד:", + "דבכהאי גוונא ממש כתב הרא\"ש והר\"ן בפ\"ד דכתובות דמי שאמר בבית דין על העדים שחתמו שקר פעם אחת שוב אין עדותן מועלת לו לעולם כיון שהודה בעצמו שהם עדים פסולים שחתמו שקר פעם אחת, ולא אמרינן שאינן מוחלטין לפסול עולמית בשביל כך כמו שכתב מהרי\"ק.
והתבואות שור כתב דמהרי\"ק מודה לענין העד בעצמו העומד בדבורו ואינו חוזר בו, שכיון שיודע האמת ששחט שלא כהוגן איך יאכל משחיטת הרשע שידוע לו שאינו נאמן עד שיעשה תשובה המוטלת עליו, אלא מהרי\"ק מיירי שאם העד ירצה לאכול משחיטתו אין צריך למחות בידו, כמו שצריך למחות בכל היכא דאמרינן דשויא אנפשיה חתיכה דאיסורא, דתו לא מצי למיהדר ביה כי אם באמתלא מקובלת, דהכא לא שויא אנפשיה חתיכה דאיסורא כיון שאינו מוחלט לפסול עולמית, שהדבר תלוי במחשבתו אם להרע אם להטיב (והשתא אתי שפיר דלא דמי למי שהודה על העדים שהם פסולים, משום דבדיני ממונות הודאת בעל דין כמאה עדים ואינו יכול לחזור בו לעולם, מה שאין כן באיסור והיתר שאינו נאמן אפילו על עצמו כב' עדים, אלא שאינו יכול לחזור בו (ו)מהא דשויא אנפשיה חתיכא דאיסורא, משום שאדם יכול לאסור על עצמו דברים המותרים כמ[ו] שכתבתי לעיל בשם כנסת הגדולה, והלכך הכא שהדבר תלוי במחשבת השוחט במכאן ולהבא לא פסלו ואסרו על עצמו כלל בדבורו זה שאמר ששחט שלא כהוגן), אבל בדיני ממונות אדם יכול לפסול על עצמו אפילו עדים כשרים כמו שכתבו הפוסקים גבי בטול מודעות, משום דהודאת בעל דין כמאה עדים ואינו יכול לחזור בו, מה שאין כן באיסורים, כמו שכתב רשב\"א פ\"ד דגיטין הובא בב\"י אה\"ע סי' קל\"ד:" + ], + [ + "והא דאיכא מאן דאמר דקטן פחות מבן שש דינו כקוף לענין נטילת ידים כמ\"ש רמ\"א באו\"ח סי' קנ\"ט, היינו משום דלענין נטילת ידים בעינן כוונת נותן, וקטן בציר מבר שית אין לו כוונה והוי ליה כקוף בעלמא, אבל השחיטה אינה צריכה כוונה כדלקמן סי' ג', כן כתב הפרי חדש בקונטרס אחרון (וזהו לפי דעת רש\"ל ודמשק אליעזר). אבל לפי דעת הב\"י והאחרונים באו\"ח שם דלנטילת ידים לא בעינן כוונת נותן כלל אלא כח נותן וכוונת נוטל, ופיסול הקוף ליתן לידים הוא משום דלא חשיב כח גברא, וקטן פחות מבן שש דאיכא מאן דאמר דדינו כקוף היינו משום דלא חשיב כח גברא כמו שכתב מרדכי הארוך בשם רש\"י, אם כן הוא הדין לשחיטה כמו שכתב הבית הילל, וכן משמע במג\"א שם. וצ\"ע שלא העירו האחרונים בזה:", + "ולא חיישינן שמא אירע לו איזה קלקול בשחיטה, כגון שהייה או דרסה או שלא שחט רוב הסימנין, והוא אינו נאמן לומר ששחט יפה שהרי הוא אוכל נבלות לתיאבון, משום דחזקה על בן דעת שאין קלקולים יוצאים מתחת ידו במקרה, אלא אם כן נתכוין לכך או שלא השגיח, דכל בן דעת משגיח הוא בשעת שחיטה. ואף על פי שלענין שחיטת רוב [ה]סימנים לא אמרינן חזקה זו, ואם לא בדק בסימנים אחר שחיטה הרי זה נבלה, משום דמעמידים הבהמה בחזקת שאינה זבוחה ולא נחתכו הסימנים כדלקמן סי' כ\"ה, מכל מקום כיון שהוא משגיח בשעת שחיטה הרי הוא בודק ורואה בשעת שחיטה אם נשחטו רוב הסימנים, ואם רואה שלא שחט רוב הסימנים חוזר הוא קודם שיעור שהייה ושוחט וגומר את שחיטתו, דאינו מניח את הכשר ואוכל את האיסור במקום שאינו טורח. והיינו כשאי אפשר עכשיו לבדוק בסימנים כגון שנחתך הראש, אבל בדאפשר לבדוק לא סמכינן עליו ובדקינן, וכן בבדיקת הסכין אחר שחיטה כדלקמן (רשב\"א). ואפילו לדידן דלית לן שיעורא בשהייה ואפילו שהייה במשהו אסורה, מכל מקום אינה אלא מדרבנן משום ואל תטוש תורת אמך שלא לשנות מנהג אבותינו כדלקמן סי' כ\"ג (תבואות שור), פירוש וספיקא דרבנן לקולא. ועוד דלא שביק התירא דאורייתא ואכיל איסורא דאורייתא, דכל מה דמצי למעבד בהתירא פורתא עביד במקום שאינו טורח כדפרש\"י והתוס' דף [ד'] ע\"ב. אבל בישראל מעליא לא שייך האי טעמא, שהרי מיד שהגביה ידו מלשחוט קודם גמר שחיטה הרי הוא מסלק ידיו לגמרי ואינו גומר עוד שחיטתו לפי מנהגינו כדלקמן (סוף) סי' כ\"ג. והא לא אמרינן דחזקה שלא הגביה ידו מלשחוט קודם גמר שחיטה, שהרי מעמידים הבהמה בחזקת שאינה זבוחה:", + "וכל זה כשלא בדק סכין ונתן לו, אבל אם בדק סכין ונתן לו דעת הב\"י שאין צריך לחזור ולבודקה אחר שחיטה, דמוקמינן לה אחזקתה כדלקמן סימן י\"ח. אבל דעת הט\"ז ופרי חדש והש\"ך כמ\"ש לעיל בשם הרשב\"א דצריך לחזור ולבודקה אחר שחיטה לכתחלה בדאפשר, משום דלא מוקמינן לה אחזקתה אלא כשנאבדה ולא בדאפשר לבדקה כדלקמן שם.
ואין לסמוך בזה על בדיקת המומר, שהרי אף אם ימצאנה פגומה לא יאסור שחיטתו מתאותו לאכול בשר. ואף אם לא יאכל ממנה, מכל מקום לא יחוש לבדוק. ואף אם יבדקנה וימצאנה פגומה, ישתוק ולא יאמר כלום כדי להפריש אחרים מאיסור שהוא נוהג בו היתר. דדוקא בדאיכא התירא ואיסורא לא שביק התירא ואכל איסורא ולא בדאיכא איסורא לחודיה, ובודאי לא יחוש על אחרים יותר מעל עצמו. ולא אמרו שחשוד על הדבר נאמן להעיד על אחרים כדלקמן סי' קי\"ט, אלא כשמעיד, משום דמה לו לשקר, אבל לא לסמוך עליו להתיר מחמת שהוא שותק ואינו חושש להפריש מאיסורא כמו שסומכין בזה על סתם ישראל כדלעיל סי' א', כי על חייו לא חס על חיי אחרים לא כל שכן. ובלא בדיקת סכין תחלה אף שמעיד וא[ו]מר שביפה שחט אינו נאמן אף שלא יאכל ממנה, דכיון דמטרח לא טרח לתקנה אם היא פגומה חיישינן דמשום הכי משקר לומר שהיא יפה, כיון שקבל עליו לשחוט והוא אינו רוצה לטרוח ולתקנה:", + "והר\"ן כתב דחיישינן שמא יחשבו הרואים שסומכים על בדיקת המומר וימסרו לו ולא יבדקו אחריו. וכתב הב\"ח ולפי זה אפילו בדק הסכין בינו לבין עצמו לא יתננה לו בפני הרואים אלא אם כן יחזור ויבדקנו בפניהם, או שיאמר בפניהם בדקתי סכין זו (ש\"ך), כדי שלא ליתן מקום לטעות לפני הרואים שנותנים לו סכין בלא בדיקה, דחיישינן שמא לא יחקרו ולא ידעו שבדקוהו כבר, כמו דחיישינן שמא לא יחקרו ולא ידעו שבדקוהו לבסוף לפי דעת הר\"ן:", + "משחיטתו. הש\"ך ופרי חדש השיגו על זה והוכיחו דאפילו בפעם אחת אסור לאכול משחיטתו עד שיעשה תשובה הראויה לו כדלקמן סי' קי\"ט, ואין לו התנצלות לומר שוגג הייתי כמו שכתב הרשב\"א בתשובה, הובא בב\"י וש\"ע סי' קי\"ט סי\"[ז]. וביאר שם הטעם שהרי זה פושע שאינו זהיר לבדוק יפה, או שאינו חושש למיעוט הקפדתו (עיין ב\"י סי' קי\"ט) בין היתר לאיסור (פירוש דחיישינן דמשום הכי אינו זהיר לבדוק יפה אף שאינו טורח רב מטורח ההליכה דלעיל אלא למיעוט הקפדתו, אם לא ראינוהו דואג על מה שאירע לו כדלקמן), שאילו בדק יפה לא יצאה טריפה מתחת ידו, מאחר שדיני הלכות טריפות ידועים לו. ועוד שמצוי הוא לשקר ולומר שוגג הייתי ולעולם יאמר כן ולא יטרח כלל לבדוק יפה אף על פי שהוא טורח קל ומועט, כיון שהקפדתו בין איסור להיתר גם כן מועטת. לכך אין סומכין עליו כלל למנותו עוד [ל]טבח. ולא עוד אלא שצריך לדקדק אחריו אם ראוי לסמוך עליו אף בקבלת דברי חברות, שאם ראינוהו דואג ומתאנח על מה שאירע לו (דאז נודע לנו שמכשול הוא שאירע לו בפשיעתו ולא ברצונו למיעוט הקפדתו בין היתר לאיסור) מקבלין אותו, אבל אם כדי שלא יעבירוהו מאומנתו צריך לחוש בכך הרבה, והכל לפי מה שהוא אדם. והבא לקבל דברי חברות צריך לקבל בפני ג' חברים כדתניא בסוף פ\"ד דבכורות עכ\"ל הרשב\"א.
ופירש בתשובת מהרי\"ט חלק יורה דעה סי' ט\"ו דרוצה לומר הכל לפי מה שהוא אדם, אם רמאי הוא ואנחתו על האיסור אינה אלא מיראתו פן יעבירוהו, או אם צדיק ותמים הוא, והוא שדואג ומתאנח תיכף ומיד שנודע לו, שנראה לעין שעל המכשול שיצא מתחת ידו הוא דואג ומתאנח אם אינו מוחזק ברמאי. אבל אם לאחר כך הוא דואג ומתאנח ודאי איכא למיחש לאיערומי, כדאמרינן בפרק זה בורר ההוא טבחא דנפיק טריפתא מתחת ידיה, פסליה רב נחמן ואעבריה, אזל רבי מזייה וטופריה (הגדיל שעריו וצפרניו לנוול עצמו לעשות תשובה), סבר רב נחמן לאכשוריה, אמר ליה רבא דילמא איערומי קא מערים, אלא מאי תקנתא, כדאמר רב אידי בר אבין החשוד על הטרפה אין לו תקנה עד שילך למקום שאין מכירין אותו (דתשובה דהתם לאו איערומי הוא) ויחזיר אבידה בדבר חשוב (אם ימצא אבידת חבירו דכיון שמחזיר אבידה הוא ודאי הדר ביה מחמדת ממון), או שיוציא טרפה מתחת ידו בדבר חשוב משלו, פירוש ששחט לעצמו, דלמכור לאחרים אי אפשר, שהרי הלך לשם לעשות תשובה ואיך יעבור על גזירת בית דין שהעבירוהו מלהיות טבח עוד (נימוקי יוסף), אבל מלשחוט לעצמו אין ב\"ד מונעין אותו שכל אדם נאמן לעצמו (כמ\"ש לקמן סוף סי' ס\"ו סי\"ח). אבל במקום שמכירים אותו אין שום תשובה מועלת להכשירו לעדות ולהיות טבח, ואפילו עינה נפשו בצומות הרבה וביזה עצמו במלקיות ברבים, אפשר שהיא תשובה של רמאות כדי שישמעו בו הב\"ד ויחזירוהו לאומנתו (רא\"ש בתשובה כלל נ\"ח דלא כים של שלמה דאשתמיטתיה תשובה זו). ואין חלוק בכל זה בין הטבח השוחט לעצמו ומוכר לאחרים ובין טבח הממונה לשחוט לאחרים, שגם בו יש לחוש להערמה זו כדי שלא יעבירוהו או כדי שיחזרוהו לאומנתו (רמ\"א בח\"מ סי' ל\"ד עיין שם בדרכי משה דלא כב\"י שם לפי דעת הרמב\"ם).
והא דאמר רב אידי בר אבין החשוד על הטרפה אין לו תקנה עד שילך למקום שאין מכירין כו' ולא הזכיר תקנה דדואג ומתאנח על מה שאירע לו, היינו משום דמיירי בחשוד למכור טרפה בחזקת כשרה במזיד, ודואג ומתאנח על מה שאירע לו לא שייך אלא כשאירע לו מכשול שלא במתכוין אלא בפשיעתו שלא דקדק ובדק יפה, כדאיתא סוף פרק ב' דבבא קמא שהפושע אינו לא שוגג ולא מזיד, ותיכף ומיד שנודע לו על המכשול שיצא מתחת ידו הוא דואג ומתאנח על כך והרי זה תשובה מעולה שמחשבתו ניכרת מתוך מעשיו שמתחרט על העבר, וזה עיקר תשובה המועלת להכשירו כשיודעים בו שנחם על רעתו כמו שכתב הרמב\"ם בפרק י\"ב מהלכות עדות, משום דבוודאי לא יוסיף עוד לפשוע בזה וידקדק לבדוק עוד יפה יפה מכאן ולהלאה כאשר מקבל עליו בפני ג' חברים, מה שאין כן כשמתחלה עשה כן במזיד ומתכוין אלא שאחר כך הוא דואג ומתאנח חיישינן להערמה, ואין סומכין על קבלתו דברי חברות.
ואפילו לא יצאה טרפה ממש מתחת ידו במזיד, אלא שנראה בו קלות בבדיקתו שאינו בודק יפה ונראה לעין שהוא דרך קלות שמקיל בבדיקה, ולא שאירע לו מכשול שלא בדק יפה בפשיעתו שלא ברצונו, אלא שאינו חושש לבדוק יפה בשאט נפש, אין קבלת דברי חברות מועלת לו, כמו שכתב הרשב\"א בתשובה שנשאל בשני שוחטי העיר שנתן אחד מהם סכינו לחבירו לבדוק לו ובדקו ב' פעמים מן הי\"ב פעמים הצריכים לבדוק הסכין ונתנו לו והלך לשחוט בו ולא בדקו בעצמו ובא אחר ונטל הסכין ובדקו קודם ששחט בו השוחט ומצאו פגום היוכל זה השוחט להתנצל שהיה בדעתו לבדקו קודם שישחוט, והשיב באמת כך נראים הדברים שזה מיקל בבדיקת הסכין, כי בוודאי כשנתן הסכין לחבירו לבדקו לו לא לבדקו לחצאין נתנו לו אלא לבדקו כדינו וכשראה שבדקו שלא כדינו וקבלו מידו והלך לשחוט מעשיו מוכיחים עליו שהיה די לו בבדיקות הללו ומיקל בבדיקות הוא, ולפיכך מעבירין אותו, כדאמרינן גבי טבחא דלא סר סכינא קמי חכם דהיכא שלא נמצאת יפה מעבירין אותו, ואפילו בפעם הראשונה משמע, ואמרינן נמי בטבח שנמצא אחריו חלב והלכתא להלקותו בכזית ולהעבירו בכשעורה, ומשמע אפילו בפעם הא'. ומיהו אם נראה בעיניכם שהיה כעין שגגה ושהוא אדם כשר מחזירין אותו, ובלבד בקבלת דברי חברות דהיינו שיקבל עליו בפני ג' חכמים והכשרים שבעיר שלא ישוב עוד לדברים אלו אלא שיבדוק בדיקה יפה, אבל אם יראה בעיניכם שהוא כמיקל ופושע ראוי שלא להחזירו אף בקבלת דברי חברות עכ\"ל. ולא הזכיר כאן תקנתא דדואג ומתאנח, מאחר שהיה נראה לעין מתחלה שהוא מיקל ופושע דרך קלות, ואם כן אף שאחר כך דואג ומתאנח איכא למימר איערומי קא מערים כדי שלא יעבירוהו או כדי שיחזירוהו לאומנתו.
ומיהו היינו דווקא כמעשה שהיה שנתנו לחבירו לבדקו לו וראה שלא בדקו כהלכה ולא חזר ובדקו בעצמו, שנראה לעין שהוא מיקל בבדיקת הסכין, אלא אם כן ידוע שהוא אדם כשר ושהיה כעין שגגה, אבל מי שנמצאת סכינו פגומה אחר בדיקת עצמו ולא נראה לעין שהיה מיקל בבדיקת הסכין ולא בדקו יפה דרך קלות, אלא שאירע לו מכשול שלא בדקו יפה, אף על פי שנקרא פושע על שפשע ולא נזהר לבדקו יפה, מכל מקום כיון שלא עשה כן במזיד דרך קלות להקל בבדיקה בשאט נפש מועלת לו קבלת דברי חברות, אם ראינוהו דואג ומתאנח על מה שאירע לו ולא שמקבל עליו כדי שלא יעבירוהו מאומנתו, כמו שמועלת בטבח שיצאה טרפה מתחת ידו בפשיעתו שלא בדק יפה כמו שנתבאר לעיל בשם הרשב\"א. וכן בטבח שנמצא אחריו חלב מועלת לו גם כן קבלת דברי חברות כמ\"ש הר\"ן פרק גיד הנשה בשם הראב\"ד. ולפי דעת הרשב\"א דלעיל היינו דווקא גם כן אם ראינוהו דואג ומתאנח ולא שמקבל עליו כדי שלא יעבירוהו מאומנתו.
וכן דעת ראבי\"ה בהגהות אשר\"י מאור זרוע פרק גיד הנשה הובא ב\"י סי' ס\"ד ושאר כל האחרונים להלכה. וז\"ל הגהות אשר\"י כתב ראבי\"ה על טבח שנמצא אחריו חלב שיש להכריז עליו בבית הכנסת בה\"ב פלוני הטבח העבירוהו מאומנתו מפני שנמצא אחריו חלב כשעורה ויהיה חדש ימים שלא יעסוק באומנתו, ולאחר חדש ימים יבא אצל ת\"ח שבעירו או עיר הסמוכה לעירו ויאמר כך וכך עשיתי וחטאתי ותוהא אני על הראשונות ויתנו לו הדין כפי ראות עיניהם, ואחר כך יכריזו בבית הכנסת פלוני הטבח שהעבירוהו מפני שנמצא אחריו חלב כשעורה כבר תוהא ומתחרט על מעשה הרע הזה וקבל עליו מה שצוהו ת\"ח ומכאן והלאה החזירוהו לאומנתו והרי הוא נאמן לסמוך עליו כבראשונה, וקודם שישמעו הכרזה זו בבית הכנסת אין לסמוך עליו ואסור ליקח ממנו בשר עכ\"ל. הנה החמיר עליו כל כך לבזותו בהעברת חדש ימים והכרזות בית הכנסת ולא סגי ליה בקבלת דברי חברות לחוד כמו שכתב הר\"ן בשם הראב\"ד, משום דחיישינן שמקבל עליו כדי שלא יעבירוהו כמו שכתב הרשב\"א. אבל כשמבזין אותו כל כך הוא ירא לנפשו מכאן ולהלאה ובוודאי מקבל עליו באמת להיות נזהר יפה יפה מכאן ולהלאה, אף על פי שלא ראינוהו דואג ומתאנח מיד שנודע לו. והא דלא מהני לההוא טבחא דרבי טופרא ומזייה לנוול עצמו אפילו עינה נפשו בצומות הרבה ואפילו ביזה עצמו במלקות ברבים משום דחיישינן לאיערומי כדלעיל, היינו במזיד דוקא, אבל בפושע שאינו בחזקת רשע לעבור במזיד אלא שאינו נזהר יפה במעשים מהני ליה הבזיון שמבזין אותו בהעברה והכרזות אלו שיהא נזהר יפה מכאן ולהלאה כאשר מקבל עליו. ובזיון זה לאו דווקא, אלא הוא הדין לכל כיוצא במשקל צער בזיון זה כגון סגופים בצומות וכהאי גוונא, וגם הכל לפי ענין פשיעתו, והכל לפי מה שהוא אדם. ומשום הכי סתם רמ\"א סוף סי' ס\"ד וכתב הכל לפי ראות עיני הדיין, וכן כתב בסי' קי\"ט סי\"ח בהג\"ה אם נוכל לומר שבטעות נעשה, סגי ליה בקבלת דברי חברות ויעשה תשובה לפי ראות עיני הדיין עכ\"ל, ורוצה לומר דאם נראה שבאמת נעשה בטעות ושגגה היה סגי ליה בקבלת דברי חברות לחוד, ואם פושע הוא יעשה תשובה לפי ענין פשיעתו בכדי שנדע שמקבל עליו באמת להיות נזהר יפה מכאן ולהלאה.
ומיהו בזה יש לחלק בין דבר שאין בו חמוד ממון, כגון שנמצא אחריו חלב או פגם בסכין או שיצאה טרפה מתחת ידו בחזקת כשרה בשל אחרים, דלא דיינינן ליה כמזיד שאין אדם חוטא ולא לו אלא כפושע, וסגי ליה בתשובה במקומו לפי ראות עיני הדיין אם לא ראינוהו דואג ומתאנח מיד שנודע לו, שאם ראינוהו כן סגי בקבלת דברי חברות לחוד בלא תשובה, ובין דבר שיש חמוד ממון כגון טבח ששוחט ובודק לעצמו ומוכר לאחרים ויצאה טרפה מתחת ידו שבזה כתב הב\"ח סי' קי\"ט ופרי חדש שם דדיינינן ליה כמזיד אפילו בפעם אחת ולא כפושע, ולא סגי ליה בתשובה במקומו עד שילך למקום שאין מכירין כו'. אלא אם כן נראה שהיה כעין שגגה או שראינוהו דואג ומתאנח מיד שנודע לו, שבאלו אין לחלק בין דבר שיש בו חימוד ממון לאין בו, ובשניהם סגי ליה בקבלת דברי חברות לחוד בפעם אחת.
ואם לאחר שקבל עליו דברי חברות חזר והוציא טרפות מתחת ידו, או שנמצאת שנית פגימה בסכין שהולך לשחוט בה בחזקת שהוא בדוק, או טבח שנמצא אחריו חלב שנית, שוב אין קבלת דברי חברות מועלת לו, ואפילו אם בפעם הא' היה נראה לכל שהיה כעין שגגה ושהוא אדם כשר, שהרי הוא כמותרה ועומד מקבלה הראשונה להזהר עוד, והלכך כשלא נזהר עוד דיינינן ליה כמזיד, ואין לו תקנה אפילו אם דואג ומתאנח כדלעיל, אלא עד שילך למקום שאין מכירין אותו ויחזיר אבדה בדבר חשוב, שתקנה זו מועלת אף אם מתחלה לא עבר מפני חמוד ממון כלל, כמו שכתב האגודה הובא בב\"ח וכנסת הגדולה סי' ס\"ד גבי טבח שנמצא אחריו חלב, אף שאין לו ריוח ממון בחלב כשעורה שהניח בחזקת שומן כמ\"ש בתשובת שארית יוסף ובמהרי\"ט שם, דמכל מקום כיון דחזינן דהדר ביה מחמדת ממון שלא לעבור על מצות קונו אמרינן דהכי נמי הדר ביה מלעבור על מצותו מפני הטורח שיטרח בבדיקות וניקור החלב יפה וכן בבדיקת הסכין והריאה, שהרי אמרו חכמים שהאוכל נבלות לתיאבון מפני שהן בזול יותר מהכשרות מטרח לא טרח בבדיקות הסכין, משום דהא בהא תליא.
ואם לא קבל עליו דברי חברות בפעם א' שיצאה טרפה מתחת ידו ואחר כך יצאה פעם ב', אם אינה אותה טרפות עצמה שהוציא בפעם א' אלא טרפות אחרת מועלת לו קבלת דברי חברות. אבל אם אירע לו ג' פעמים אף על פי שלא קבל עליו דברי חברות בינתיים כלל, שוב אין קבלת דברי חברות מועלת לו אף על פי שהיא טרפות אחרת (מהרי\"ט שם). ובאותה טרפות עצמה שהוציא בפעם א' אף על פי שלא קבל עליו דברי חברות בינתיים שוב אין קבלת דברי חברות מועלת לו כשיצאה ב' פעמים, משום דבתרי זימני הוי חזקה שהוא פושע, כמ\"ש באו\"ח סי' תקכ\"ז גבי השוכח עירובי תבשילין ב' פעמים, והוא הדין הכא אף שהיה נראה שהיא שגגה ושכחה ושהוא אדם כשר מיקרי פושע בב' פעמים ואין קבלת דברי חברות מועלת לו. אלא אם כן ראינוהו דואג ומתאנח תיכף ומיד שנודע לו, אף אם היה פושע ב' פעמים גם כן קבלת דברי חברות מועלת לו כשראינוהו דואג ומתאנח מיד שנודע לו פעם ב', אם לא קבל דברי חברות בינתיים. אבל בתלתא זימני הוי חזקה שהוא מועד לכך, וכמזיד דיינינן ליה אף שהיה כעין שגגה ושכחה כל הג' פעמים, ואין קבלת דברי חברות מועלת לו כלל אף אם דואג ומתאנח, עד שילך למקום שאין מכירין כו' (עיין פרי חדש סי' קי\"ט).
וכל זה בטבח הממונה על הציבור לשחוט או לבדוק, או הממונה לנקר החלב, או ששוחט ובודק לעצמו ומוכר לאחרים, וכן המנקר לעצמו ומוכר לאחרים שהרי זה כממנה את עצמו לכך על הצבור מאחר שמוכר להם מעצמו ומשלו, אבל השוחט ובודק ומנקר לאחרים שנותנים לו לשחוט ולבדוק ולנקר בחנם או אפילו בשכר ונמצאת סכינו פגומה, או שיצאה טריפה מתחת ידו, או שנמצא אחריו חלב, אינו בחזקת פושע כל כך (ב\"י סימן ס\"ד בשם הרשב\"א. רא\"ם בשם הראב\"ד) כמו הממונה על הצבור שהוא כמותרה ועומד כמ\"ש בח\"מ סימן ש\"ו ויש לו להזהר ביותר, אבל שאינו ממונה דיינינן ליה בשוגג ולא בפושע, וסגי ליה בקבלת דברי חברות אף אם אינו דואג ומתאנח. אבל אם אירע לו כן ב' פעמים פושע הוא כמו בעירובי תבשילין, ואפילו לא קיבל דברי חברות בינתים. אבל בג' פעמים כמזיד דיינינן ליה, ואין לו תקנה עד שילך למקום שאין מכירין כו' (רא\"ם). ואפילו בממונה על הצבור אם ידוע שהוא ירא שמים ומדקדק במעשיו אמרינן בוודאי משגה הוא כך כתב הש\"ך בשם מהרי\"ו. אבל קבלת דברי חברות מיהא בעי אף אם נראה לכל שהיה כעין שגגה ושהוא אדם כשר כמ\"ש לעיל בשם הרשב\"א:", + "ואפילו להאומרים שהעובר על שבועת בטוי דלהבא דכי משתבע איכא למימר דקושטא מישתבע שבדעתו לקיימה אף על פי שעבר עליה שכפאו יצרו לא נעשה בכך חשוד על השבועה שלעבר להוציא שקר מפיו בשבועתו כמ\"ש בח\"מ סימן ל\"ד וצ\"ב, מכל מקום לאותו דבר שהוא חשוד עליו הוא חשוד לשבע עליו, שהחשוד לדבר אחד אף שאינו חשוד לכל התורה כולה, מכל מקום לאותו דבר שהוא חשוד עליו הוא חשוד לכל אותו דבר אפילו לישבע עליו, שאנו רואין אותו כמומר גמור לאותו דבר אפילו לעבור על השבועה, שהרי כבר מושבע ועומד הוא מהר סיני. ומהאי טעמא קיימא לן דחשוד אממונא חשוד אשבועתא, לפי שמכיון שנחשד על ממון זה נחשד לשבע עליו. כן כתב הרשב\"א בתשובה סי' ת\"ל וס\"ד. ולפי זה הוא הדין במומר לעבירה אחת משאר עבירות של תורה שצריך לבדוק לו סכין להרמב\"ם כדלקמן סעיף ו' אם לא בדקו לו אינו נאמן אפילו בשבועה לומר שבדקה יפה ותקנה, שכיון שחשוד הוא על בדיקת הסכין ותיקונה חשוד הוא לשבע עליו, כמו בחשוד אממונא שהוא חשוד לשבע עליו אף על פי שאין אנו יודעים אם הוא טוען שקר אלא שחושדים אותו. וכן פסק בתבואות שור מטעמא אחרינא:", + "נאמן. כן כתב הרשב\"א. ולפי מ\"ש לעיל בשמו שהדעת נותנת להקל אף אם לא באנו בגמר שחיטה בתוך שעה או שתים שלא היה לו עדיין פנאי ללכת לדרכו ולמצוא סכין אחרת יפה בשוק, ובכהאי גוונא אמרינן כאן נמצא כאן היה וחזקה שהיתה עמו היפה בשעת שחיטה. ואף שהיתה עמו גם כן שאינה יפה מכל מקום לא שביק התירא ואכל איסורא. ומכל מקום כיון שלא באנו בגמר שחיטה ממש בעינן שיאמר ביפה שחטתי, ואף על פי שהמומר הזה אינו נאמן לנו, אין זו נאמנות גמורה שאין אנו סומכים על עדותו אלא משום שלא היה לו עדיין פנאי ללכת לדרכו (משמרת הבית), וכיון שאמר ביפה שחטתי בעינן שיאמר בזו היפה, שאם לא כן לא אמר כלום, שמא אינו יודע איזו יפה ומשום הכי קאמר יפה סתם לאשתמוטי (תבואות שור).
אבל לפי מ\"ש לעיל מסקנת הרשב\"א שלא להקל בשעה או ב' אלא בגמר שחיטה, וכהאי גוונא שהיה ידוע לנו שהיתה היפה עמו בשעת שחיטה אין צריך לאמירתו כלל שיאמר ביפה שחטתיו, שבודאי שחט ביפה, דלא שביק התירא ואכל איסורא (ט\"ז פרי חדש). ולא חיישינן כשאינו אומר כלום שמא לא בדקן כלל לפני השחיטה ולא ידע שזו יפה וזו אינו יפה ושחט באיזה שנזדמנה לו דהא מיטרח לא טרח בבדיקת הסכין, דלא אמרינן מיטרח לא טרח בבדיקת הסכין אלא דלא טרח לתקנה אם ימצאנה פגומה כמ\"ש לעיל בשם הרא\"ש, וכשאין לו אלא סכין אחת לא טרח נמי לבדקה כיון שאף אם ימצאנה פגומה ישחוט בה, אבל כשיש עמו ב' בודק שמא ימצא אחת מהן יפה וישחוט בה דלא שביק התירא ואכל איסורא. אבל מלשון הרשב\"א בתורת הבית משמע דאף בכהאי גוונא בעינן שיאמר בזו היפה שחטתי, כדי שנדע בו שיודע איזו יפה, דחיישינן שמא לא בדקן כלל דמיטרח לא טרח אף בבדיקה לבדה (עיין תבואות שור):", + "להכעיס. דשביק התירא ואכל איסורא שלא לתיאבון אלא להכעיס ולמרוד בקונו, או אפילו אינו מתכוין למרוד אלא שנזרקה בו מינות ואינו מאמין במצוה זו (רמב\"ם) ומפני כך אינו מקפיד בין איסור להיתר מיקרי להכעיס, וקיימא לן כמאן דאמר דהוי מין ולא כמומר לדבר אחד אלא כמומר לכל התורה כולה וגריעא מיניה כדלקמן סי' קנ\"ח וקנ\"ט, הלכך הוי ליה כנכרי שאינו בתורת שחיטה, כיון שיצא מכלל ישראל ונעשה מין. אף על פי שהוא נזהר במצות השחיטה בכל דקדוקיה אלא שעבר עבירה אחרת להכעיס, בין שעבר על לא תעשה בין שבטל מצות עשה שלא מחמת עצלות שלא רצה לטרוח אלא למרוד בקונו [או] מפני מינות שנזרקה בו ואינו מאמין במצוה זו (תבואות שור). ואפילו בפעם אחת שעבר עברה להכעיס הוי מין (הוריות י\"א).
אבל אי שביק התירא ואכל איסורא שלא לתיאבון ושלא להכעיס, אלא יודע ומאמין שהיא עבירה ואינו מתכוין כדי למרוד בקונו, אלא שאינו חושש בה להזהר מחמת שהורגל בה לתיאבון וכיון דדש ביה כהתירא דמי ליה ועובר אף שלא לתיאבון, או אפילו דבר שאין בו תאוה כלל אלא שאין בו יראת שמים ויראת חטא כלל ואין לו לב להזהר, לא הוי מין, אלא הוא כמומר לדבר אחד שאינו כמומר לכל התורה והרי הוא בתורת שחיטה. אלא אם כן אינו חושש בשחיטה דלא מיקרי בר זביחה לפי דעת התוס' והרא\"ש כדלקמן בהג\"ה.
וכל זה בעבירות המפורשות בתורה, אבל שאינן מפורשות בה אלא בתורה שבעל פה, אף על פי שעובר מפני כפירתו שאינו מאמין בה או אפילו בתורה שבעל פה כולה, אינו כנכרי לענין שחיטה. אף על פי דמיקרי אפיקורס וגרוע מנכרי לענין שמורידין אותו לבור מה שאין כן בנכרי שלא מעלין ולא מורידין כדלקמן סי' קנ\"ח וקנ\"ט, מכל מקום כיון שמודה ומאמין בתורה שבכתב כולה הרי הוא כישראל בתורת שחיטה ומיקרי נמי בר זביחה, וקרינן ביה וזבחת ואכלת מה שאתה זובח אתה אוכל, אם הוא נזהר במצות השחיטה לקיימה כהלכתה המסורה לנו בעל פה פירוש הכתוב וזבחת וגו'. (מה שאין כן כשאינו נזהר בה כהלכתה שבעל פה דלא מיקרי בר זביחה לפי דעת התוס' והרא\"ש, אף על פי שהוא בתורת שחיטה לפי דעת הרשב\"א והר\"ן. אלא שצריך שיהיה אחר עומד על גביו כדלקמן).
וכן כל אותן שמנו חכמי הגמרא בפרק חלק בכלל אפיקורס שאין לו חלק לעולם הבא, כגון מבזה תלמיד חכם או מבזה אחרים בפני תלמיד חכם (ואינו בוש מתלמיד חכם), או הקורא לרבו בשמו, או כגון הני דאמר[י] מה אהני לן רבנן לדידהו קרו לדידהו תנו, או כגון הני דאמר[י] מה אהני לן רבנן מעולם לא שרו לן עורבא ולא אסרו לן יונה, או כגון דאמרי הני רבנן, פירוש כאדם שאומר אותו תלמיד חכם [ד]לשון ביזוי הוא, כל אלו אינן כנכרים לענין שחיטה, אפילו למאן דאמר שדינם כאפיקורס גמור דגריע מנכרי לענין שמורידים אותו לבור כדלקמן סי' קנ\"ח, מכל מקום הם בתורת שחיטה במכל שכן מאפיקורס הכופר בתורה שבעל פה לגמרי. ואין צריך לומר לפי דעת הרמב\"ם דסבירא ליה שכל אלו אינם כאפיקורס גמור לענין מורידין, אלא שחכמינו כינו אותם בשם אפיקורס ואמרו שאין להם חלק לעולם הבא כמו אפיקורס, שכן דרכם של חכמים שכל עבירות הקלות בעיני הבריות כינו אותם בדומות להן מן החמורות כדי להרחיק את האדם מן העבירה, על דרך חייב משום נשג\"ז בבא על הנכרית וכהאי גוונא טובא (עיין תשובת מהרי\"ל סוף סי' קצ\"ד) וכמ\"ש לקמן סי' קנ\"ח. ולא עוד אלא אפילו בדיקת סכין אין צריך לבדוק להם, אף לפי דעת הרמב\"ם שצריך לבדוק סכין למומר לדבר אחד כדלקמן, הני לא חשיבי כמומרים אף על פי שהם רגילים בכך, משום דנראה בעיניהם דבר קטן וחוצפא בעלמא ולא חשידי משום הכי לעבור על שום עבירה. וכהאי גוונא אמרינן בעלמא לא תחמוד לאינשי בלא דמי משמע להו. ומיהו אם הוא צורבא מרבנן ויודע מה שאמרו רז\"ל ואפילו הכי חשוד לעבור תדיר מפני הנאתו מיחשב מומר לדבר אחד (מהרי\"ל סי' קצ\"ד). ויש ללמוד מזה על שאר עבירות הקלות בעיני ההמון עד שלא נחשב להם לאיסור מחסרון ידיעה דאין צריכין לבדוק להם סכין (שמלה חדשה), אלא אם כן הוא צורבא מדרבנן ויודע האיסור (או שמודיעין אותו האיסור ואפילו הכי אינו נזהר):", + "לעבודה זרה. אפילו לא עבד עבודה זרה אלא פעם אחת במזיד ואפילו בצנעה (ש\"ך) נעשה מומר לכל התורה כולה, והרי הוא כנכרי לכל התורה חוץ מלענין קדושין, ואפילו עבר לתיאבון, כל שאינו אנוס אונס נפשות, ולכן האנוסים שיכולים ל[ה]מלט על נפשם ולברוח ונשארים בארצותם מפני ממונם הם כמומרים אף על פי שמקיימין כל המצות בצנעא, כי בעבודה זרה לא חילקו בין לתיאבון ובין להכעיס, אבל אם אין בידם להמלט על נפשם והם מתנהגים בכשרות בינם ובין עצמן סומכין על שחיטתן כדלקמן סימן קי\"ט:", + "בפרהסיא. בפני עשרה מישראל, או שהדבר מפורסם והוא ידע שיתפרסם, אפילו לא חילל להכעיס אלא לתיאבון במזיד באיסורא דאורייתא (שמלה חדשה). ואפילו ראינוהו מקיים שאר מצות שחיטה הרי הוא כנכרי לשחיטה וכל התורה חוץ מקידושין. ואפילו לא עשה כן אלא פעם אחת נעשה מומר לכל התורה והרי הוא כנכרי. אלא שבאותו הפעם עצמו שנעשה בה מומר עדיין אין שם מומר עליו באותו הפעם אלא מכאן ואילך, כגון אם שחט בשבת בפרהסיא שחיטתו כשרה ומכאן ואילך שחיטתו פסולה (ש\"ך), ויום הכיפורים כשבת לכל זה (שמלה חדשה):", + "לכל התורה. ורובה ככולה (תבואות שור):", + "להכעיס. דכיון שאינו חושש בשחיטה לא מיקרי בר זביחה ולא קרינן ביה וזבחת ואכלת מה שאתה זובח אתה אוכל כן כתב הרא\"ש בשם ר\"י בעל התוס', דלא כמ\"ש הר\"ן שכל שאינו אוכל נבילות להכעיס שאינו כנכרי אף על פי שאינו חושש בשחיטה הרי הוא בתורת שחיטה כישראל, וכן דעת הרשב\"א ואפילו באוכל נבילות להכעיס, דסבירא ליה כמאן דאמר מומר הוי ולא מין, ולא קיימא לן הכי אלא כמ\"ש הרא\"ש בשם התוספות.
והתבואות שור נסתפק במי שאינו טורח אפילו טירחא זוטא כגון להוליך אל המומחה לשחוט דאפשר דלא מיקרי בר זביחה כלל לפי דעת התוספות, וזה אינו, דכיון דכשיש היתר ואיסור לפניו מניח האיסור ואוכל ההיתר דווקא מקרי בר זביחה, כיון שלפעמים מדקדק בזביחה, דמהאי טעמא מקרי אוכל נבילות לתיאבון בר זביחה משום דמדקדק בזביחה שלא לתיאבון (וכן מוכח ממ\"ש [לעיל] סי' א' בשם האחרונים גבי מי שיצאה טריפה מתחת ידו במזיד דלמפרע לא מספקא לן באינו בר זביחה אלא ספיקא אחרינא עיין שם):
(יג ) ואף על גב דמומר לדבר אחד לא הוי מומר לכל התורה, ולא אפילו חשוד לכל התורה, אפילו לדבר שיש הפסד ממון, וכל שכן טורח לבד, ואפילו מומר לאיסור חמור אינו חשוד לאיסור אחר אפילו קל ממנו אם הם ב' מיני איסורים, ואפילו במין איסור אחד המומר לאיסור קל אינו חשוד לאיסור חמור מאותו מין, אפילו לדבר שיש בו הפסד ממון, כדתנן בפרק ד' דבכורות דהחשוד על השביעית אינו חשוד על המעשרות, לפי שהמעשרות חמורים משביעית אף על פי ששניהם מין איסור אחד שהוא איסור מאכלות אסורות ויש הפסד ממון הרבה כדלקמן סי' קי\"ט. הכא אפילו המומר לאיסור קל מאיסור נבלה, ואפילו הוא מין איסור אחר שאינו במאכלות אסורות, אפילו הכי צריך בדיקת סכין, משום דאנן לא חשדינן ליה שלא יבדוק הסכין כלל אלא שיבדקנה במהירות קצת ולא יטרח לבדקה כהלכתה לאט לאט במתון וישוב הדעת הרבה מפני קלות דעתו, שיקיל לומר שכבר היא יפה מאחר שלא מצא בה פגם בבדיקתו הקלה, דהא חזינן שהוא קל בדעתו ואין בו יראת חטא, מאחר שהוא מומר לעבירה אחת של תורה שאין הרבים מקילים בה, דהיינו שהוא מועד ורגיל בה.
(מה שאין כן כשלא עבר אלא פעם אחת יש לומר מקרה הוא שתקפו יצרו לעבירה זו ולא יצא בשביל כך מחזקת כשרות ויראת חטא של סתם כל ישראל לענין בדיקת הסכין, אפילו עבר פעם אחת עבירה חמורה מאיסור נבילות רק שהיא ממין איסור אחר כגון עריות וכהאי גוונא.
אבל אם היא במאכלות אסורות, כיון שהוא מין איסור אחד עם איסור נבילה, צריך בדיקת הסכין אפילו בדיעבד. ואפילו עבר על איסור קל מנבילה, שאף על פי שהחשוד על איסור קל אינו חשוד על איסור חמור אף על פי ששניהם מין איסור אחד, היינו לעבור במזיד, אבל להקל בבדיקת הסכין שלא לטרוח בבדיקתה לבדקה במתון ובישוב הדעת הרבה הוא חשוד, מפני שעבר על איסור קל מנבלה שאין בו טורח כל כך.
ואפילו הוא איסור דברי סופרים, כגון שלא בדק הריאה כראוי ומצא אחריו טרפות, והיה ניכר שלא חשש לבדקה יפה מפני קלות דעתו שהיה מקיל בבדיקתה ולא היה חושש לתקנת חכמים בשאט בנפש, אינו נאמן על בדיקות הסכין כהלכתה יותר הרבה מבדיקת הריאה, ויש בה צד להקל במי שהוא קל בדעתו להיות די לו בבדיקה קלה במהירות קצת כל י\"ב בדיקות שהצריכו חכמים ולסמוך על הרגשתו שאין בה פגם, דהא חזינן שאין בו יראת חטא באיסורין מאחר שעבר על דברי חכמים בבדיקת הריאה בשאט בנפש, אפילו לא עבר אלא פעם אחת. והוא הדין במומר למין איסור אחר אפילו של דברי סופרים).
ומ\"ש לעיל סי' א' ס\"ד שאף על פי שחשוד על הגניבה אינו חשוד על השחיטה, אף על גב דלא בדקו לו סכין, וחשוד משמע אפילו מומר לכך. היינו משום דתלינן שלא שחטן בעצמו אלא נתן לאחר לשחוט ורוב מצויין אצל שחיטה מומחין הן (ש\"ך ט\"ז).", + "כותי. הוא מהאומות שהושיב סנחריב בערי שומרון ונתגיירו. ומתחלה היו גרי אמת ואחר כך נתקלקלו וכפרו בהרבה תורה שבעל פה, רק שבשחיטה החזיקו בה בכל הלכותיה שבעל פה, וכל מצוה שהחזיקו בה כותים הרבה מדקדקים בה יותר מישראל לרשב\"ג, והיה מותר לאכול משחיטתם. ותנא קמא פליג ארבי שמעון וסבירא ליה כיון שהלכות שחיטה לא כתיבי אלא שנצטוה משה עליהן בעל פה כדלעיל סי' א, אין מדקדקין בהן כל כך, ואף על פי שהחזיקו בהן אין סומכין עליהן. ואפילו לרשב\"ג אין סומכין עליהם אלא כשאוכלין בעצמן משחיטתן, אבל אלפני עור לא תתן מכשול לא קפדי כלל, כי הם מפרשים פסוק זה כמשמעו דוקא. ואחר כך בימי חכמי הגמרא נמנו עליהם חכמים ועשאום כנכרים גמורים לכל דבריהם, לפי שנתקלקלו הרבה, וגם מצאו להם דמות יונה בראש הר גריזי[ם] שהיו עובדין אותה, והלכך אפילו ישראל עומד על גביו וראה ששחט יפה נבילה מדברי סופרים (ש\"ך):", + "ובייתוסי." + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "ולחילוק הראשון שחילקו בין ליבן סכין למורשא היוצאת ומתפשטת חוץ לסכין, אין לחוש אלא לפגימה שבצידי חודה סמוך לקצהו ממש בענין שהפגימה מתפשטת עד קצה החוד ממש ועד בכלל, שאז נדחק הסימן כשנחתך בקצה החוד ממש ונכנס בתוך הפגימה שבקצהו ממש וקורעתו, לפי שבמקום הפגימה החוד מתקצר משהו כשיעור עומק הפגימה שבקצהו ממש, ובית השחיטה לא מירווח רווח כל כך כשיעור עומק הפגימה אפילו היא קטנה שבקטנות, משום דלא מירווח אלא משהו מן המשהו בכדי לינצל מכויית הליבון ולא ממורשא דפגימה אפילו היא קטנה שבקטנות, אבל אם אין הפגימה בקצה החוד ממש אין הסימן נדחק ונכנס כלל בתוך הפגימה, דבית השחיטה מרווח רווח על כל פנים כשיעור עובי קצה החוד החותך בו. אלא אם כן הסכין עבה סמוך לחודה במקום הפגימה והולכת ומתעבה בשיפוע עד גבה, וגם הפגימה הולכת בשיפוע זה שמחודה עד גבה, שאז יש לחוש שמא נכנס הסימן בגובה הפגימה ששם הסכין עבה יותר מתחתית הפגימה, שאין הסימן נכנס שם משום דמירווח רווח על ידי השלם מן הסכין שלא נפגם מתחתית הפגימה עד החוד:", + "בעוף. שעורו רך לא תלינן במפרקת שהרי לא חילקו בגמרא בין עוף לבהמה (ב\"י).
דאיתמר השוחט בסכין (בדוקה) ונמצאת פגומה רב הונא אמר אפילו שיבר בה עצמות כל היום שחיטתו פסולה ורב חסדא אמר שחיטתו כשרה. בשלמא רב הונא כשמעתיה דאמר בהמה בחייה בחזקת איסור עומדת עד שיודע לך במה נשחטה אלא רב חסדא מאי טעמא אמר לך רב חסדא עצם ודאי פוגם עור ספק פוגם ספק אינו פוגם ואין ספק מוציא מידי ודאי. מיתיבי כל ספק בשחיטה פסול כל לאתויי מאי לאו לאתויי כהאי גוונא לא לאתויי ספק שהה ספק דרס ומאי שנא התם אתיילדא ריעותא בבהמה הכא סכין אתרעי בהמה לא אתרעי. ופירש הרשב\"א הא דפריך ומאי שנא כלומר כיון דאפילו בספק שהה ספק דרס אזלינן לחומרא משום חזקתה של בהמה אף על פי שרוב השוחטין מצוין לשחוט בלא שהייה ודרסה (אלא משום דרובא דתליא במעשה הוא, לומר ששחט בהולכה והובאה רצופה, לא אזלינן בתריה כבתר רובא דעלמא, כמו שנתבאר בסי' א' וב' בשם הרשב\"א) בנמצא פגומה נמי איכא למימר הכי דאף על גב דעצם מצוי לפגום ועור אינו מצוי לפגום (לרב חסדא, אלא לרב הונא לפי דעת הרשב\"א) אפילו הכי הוה לן למיסר משום דהעמד בהמה בחזקתה עכ\"ל. ואסיקנא בגמרא והילכתא כרב הונא כשלא שיבר בה עצם והילכתא כוותיה דרב חסדא כששיבר בה עצם. מכלל דרב חסדא אף על גב דלא שיבר בה עצם אלא במאי איפגם אימר בעצם המפרקת איפגם עכ\"ל הגמרא. ופירש הרשב\"א דרב חסדא ב' קולי אית ליה חדא דעצם המפרקת פגמה טפי מעור ובה תלינן ועוד אחרת דאימר בעצם המפרקת נגע ולית הילכתא כוותיה בקולותיו ואפילו נגע במפרקת לא תלינן בה להקל. דלא כיש מפרשים שבר\"ן, דלא איתמר הילכתא כרב הונא אלא למימר דלא תלינן אימר נגע במפרקת כדרב חסדא אבל לא בודאי נגע, אלא אפילו ודאי נגע לית הילכתא כרב חסדא. והטעם פירש הרשב\"א לפי שעצם המפרקת הוא רך ואינו מצוי לפגום יותר מעור ועוד שאין הסכין מצוי לפגום אפילו בעצם דרך הולכה והובאה אלא דרך הכאה ושבירה עכ\"ל. וכן כתב הר\"ן. אבל הרא\"ש כתב בתשובה דיותר שכיח שיפגום במפרקת מבעור שאינו מצוי לפגום לפי דעת הרא\"ש כמ\"ש בפסקיו. והא דלא תלינן במפרקת כתב בפסקיו הטעם כי אינו נוגע בכח במפרקת אלא לפעמים אחר שחיטת הסימנים והוורידין נוגע בסכין במפרקת עכ\"ל. ולפי דעת הרשב\"א אף אם חותך בכח במפרקת לא תלינן וכן פסק בש\"ע סעיף ט\"ו:
ומ\"ש הש\"ע כאן דאפילו בעוף לא תלינן במפרקת, מקורו הוא מפרש\"י. ורש\"י אזיל לשיטתיה דבהדיא כתב כמו שכתב הרא\"ש, דהא דלא תלינן במפרקת משום דנגיעה דמפרקת לא פגמה טפי מעור שהרי אינו מכה עליו בכח עכ\"ל רש\"י. והלכך איכא למימר נמי דאפילו מעור העוף שהוא רך לא פגמה נגיעה בעלמא דמפרקת, שאף שהמפרקת קשה בודאי מעור העוף מכל מקום הרי עור העוף חותך בו בכח מה שאין כן במפרקת שאין בה אלא נגיעה בעלמא. אבל לפי מה שכתב הרשב\"א הטעם משום שהמפרקת הוא רך ואינו מצוי לפגום יותר מעור, דשכיח דפגים לפי דעת הרשב\"א כמ\"ש לעיל, יש לפרש דהיינו דוקא בעור הבהמה אבל לא בעור העוף שהוא רך כבשר, ובשר אינו מצוי לפגום אף לפי דעת הרשב\"א. אלא דלפי טעם הב' שכתב הרשב\"א, שאפילו בשאר עצמות אין תולין בדרך הולכה והובאה, אף על פי שגם בעור חתך בדרך הולכה והובאה והעצמות קשות (ועיין בקונטרס אחרון):", + "ומחלקותם תלויה בהא דאמר רב חסדא פגימת סכין כפגימת המזבח וכמה כדי שתחגור בה הצפורן. והשמיט הרי\"ף מימרא זו בהלכותיו. ופירש הרשב\"א משום דסבירא ליה דאין הלכה כרב חסדא, משום דכל הני דבדקי לה בשימשא ומיא ובריש לישניה ובחוט השערה כדלעיל כולהו לית להו דרב חסדא, דאי אית להו אמאי בדקי לה הכין דהא אפילו אי בדקי לה הכין אי לא חגרה בה צפורן כשירה, אלא סבירא להו דפגימת סכין בכל שהוא. ומיהו כל שהוא לאו דוקא דהא אוגרת קרי לה בברייתא אוגרת כשמה שאוגרת שום דבר ואפילו חוט השערה אבל אינה אוגרת שום דבר היינו דומה לסאסאה (פירוש ראש השבולת דלקמן סעי' ו') עכ\"ל הרשב\"א בתורת הבית. וס\"ל להרשב\"א כפירוש רש\"י דשתחגור בה צפורן היינו שהצפורן נאספת לתוך הפגימה, והיינו אוגרת מלשון אגרה בקציר מאכלה, והיינו נמי תחגור הצפורן מלשון חגורה, שהפגימה הנקראת אוגרת יש לה ב' עוקצין וכשהצפורן נאספת לתוך העוקצין העוקצין חוגרין אותה כחגורה. והפגימה הנקראת מסוכסכת דלקמן סעיף ד', שאין לה אלא עוקץ אחד, עוקץ זה מעכב את הצפורן ומעמידה, מפני שחוגר מרוח אחת כחגורה ואינה מניחה לילך להלאה, כדפרש\"י בבכורות דף ל\"[ז]. אבל פגימה שאין בה כחגירת צפורן אינה מעכבת ומעמדת את הצפורן, רק שהצפורן מרגשת בה בעברה עליה. והרא\"ה חולק על הרשב\"א, ופירש דמשתחגור הוא מלשון ויחגרו ממסגרותם, וכל פגימה שהצפורן מרגשת בה בעברה עליה היינו שהצפורן חוגרת בה ואפילו אינה אוגרת שום דבר, ודמיא לסאסאה ודאי הצפורן מרגשת בה ואף על פי כן כשירה שזה אינו מגוף הסכין ואינה פגימה כלל אלא כשמחדדים את הסכין עולה בחודה כמין חוט אחד ואותו החוט מסכסך בבשר האדם ודמיא לסאסאה דשבולתא ולפעמים מסתלק מן הסכין. ובמשמרת הבית השיב עליו, שאם כל פגימה שנרגשת בצפורן פוסל [אפילו] זו שבחוט זה תפסול, אלא אינה פוסלת עד שתהא אוגרת שום דבר. והא דבמערבא בדקי לה בשמשא, לא שתהא פגימה כל דהוא הנראית לשמש פוסלת, אלא שאם היתה נראית שם היו בודקים אותה לאחר מכאן אם תחגור שום דבר ואפילו חוט השערה ובכך היו פוסלין אפילו לאחר השחיטה עכ\"ל.
ולדידן דלא בדקינן בשמשא, אלא אבשרא ואטופרא כדרב פפא, כתב הפרי חדש והתבואות שור דהיינו משום דאטופרא נמי מרגישים אפילו פגימה כל דהו ולא כחגירת צפורן דוקא, וכמ\"ש הרא\"ה, והרשב\"א נמי מודה ליה בהא. אלא דסבירא ליה להרשב\"א דיש הפרש בהרגשת הצפורן בין הרגשת פגימה כל שהוא שהיא אוגרת חוט השערה ובין הרגשת הסאסאה שאינה אוגרת כלום, אף על פי שמרגישה בצפורן, ומי שאינו יכול להבחין הפרש זה בצפרנו יבדוק אם מרגיש כלום בצפרנו ואינו יודע אם היא פגימה אוגרת כל שהוא או דמיא לסאסאה, דהיינו שאם אינה מעכבת ומעמדת את השערה אף על פי שהשערה מסכסכת ומסתבכת בה כל שאינה מעכבתה ומעמידתה לא מיקרי אוגרת, דהא דמיא לסאסאה נמי האצבע מסתבכת בה כדלקמן ס\"ו (ובטור שם כתב שהצפורן מסכסך בה, וסכסוך הוא לשון דלוג וקפיצה, כדפירש רש\"י בריש פ\"ב דשבת). ולפי דברי הפרי חדש והתבואות שור שבצפורן מרגישים פגימה אוגרת כל שהוא, ואף על פי כן הצריכו אבשרא ואטופרא ולא סגי בטופרא לחוד, והיינו אפילו בדיעבד, ולא לכתחלה בלבד כמבואר במשמרת הבית, אם כן לא מצינו ידינו ורגלינו היכא אכלינן בישרא בזמנינו שאין השוחטים בודקים אבשרא, מפני שאין מרגישים כלום אבשרא ואין מוצאין פגימה לעולם. ובאמת שהוא דוחק גדול לומר לפי דעת הרשב\"א דיש הפרש בין הרגשת הצפורן בין פגימה שהיא אוגרת חוט השערה [ובין הרגשת הסאסאה], אף על פי שבשתיהן אין הצפורן אוגרת אלא הרגשה בעלמא, דהוי ליה להרשב\"א לפרש ולא לסתום כל כך.
והפרי חדש והתבואות שור לא דקדקו בתורת הבית הארו. דשם משמע בהדיא דהא דאמר רב פפא צריכה בדיקה אבישרא וטופרא מיירי הכל בחגירה ולא בהרגשה בעלמא בין בבשרא בין בטופרא, וסבירא ליה לרשב\"א דחגירת בישרא היא כפגימה כל שהיא, דכל שהיא אוגרת שום דבר גם הבשר נחגר בה אבל לא הצפורן. ומזה הוכיח שם הרשב\"א דלא קיימא לן כרב חסדא דאמר שיעור הפגימה כחגירת צפורן, מדהצריכו נמי בדיקה אבישרא, דסבירא ליה שהוא נחגר בפגימה כל שהיא, כל שהיא אוגרת שום דבר, אבל שאינה אוגרת כלום אין הבשר נחגר בה אלא שמרגיש בה הרגשה בעלמא ולאו כלום הוא, דהא סאסאה נמי בשר האצבע מרגיש בה. והא דהצריכו נמי אטופרא, והיא גם כן חגירה ולא הרגשה בעלמא דלאו כלום היא, היינו משום הקנה דלא סגי ליה בבדיקת בישרא מפני שהוא קשה, ומשום הכי בעינן בדיקת טופרא. והלכך אף על פי שהיא כחגירת צפורן ושיעור הפגימה בכל שהוא מכל מקום בקנה שהוא קשה לא איכפת לן בפגימה שאין הצפורן חוגרת בה, שהרי גם הקנה לא יחגור בה ולא יקרע בה, שאין הסימן נקרע אלא כשהוא נחגר בפגימה, דמשום הכי שיעור הפגימה הוא כדי שתחגור שום דבר (ולפי זה בעוף אם תפס הקנה לבדו, בענין שידוע לו שלא נגע בושט עד שנשחט הקנה, ואחר כך נמצאת פגימה כל שהוא בסכין, יש להקל כשאינה כדי חגירת צפורן שהוא שיעור פגימה בקנה). ולפי ששיעור הפגימה בקנה הוא גדול משל ושט, משום הכי לא סגי ליה לושט בבדיקת הקנה, דהיינו אטופרא שהיא חגירת צפורן. אבל כשאינו מרגיש כלום בצפורן אפילו הרגשה בעלמא אין בדיקת בשרא מעכבת בדיעבד אלא לכתחלה, שלא לחלק בבדיקות ולשנותן מתקנת חכמים, אבל בדיעבד אין לחוש כלל, שמכיון שלא הרגיש בצפורן אפילו הרגשה בעלמא בודאי אף אם היה בודק אבישרא לא היה מרגיש כלום, ולפחות על כל פנים לא היה נחגר הבשר, שהרי הצפורן מרגשת אפילו דמיא לסאסאה כמ\"ש הרא\"ה, והרשב\"א נמי מודה לו בהא כמבואר במשמרת הבית. והשתא אתי שפיר לדידן שמחמירים שלא לשחוט בדמיא לסאסאה כדלקמן סעיף ו' בהג\"ה, וצריך להיות הסכין חלקה לגמרי, שאין הצפורן מרגיש בה כלום אפילו הרגשה בעלמא, הילכך אין בדיקת בשרא מעכבת.
אבל הרא\"ש כתב אהא דהשמיט הרי\"ף מימרא דרב חסדא, יש מפרשים דעתו משום דהנך דבדקי בשמשא ובמיא פליגי אדרב חסדא, ולי נראה דכיון דפסק דבעינן בדיקה אבישרא ואטופרא היינו כדי שתחגור בה הצפורן, דכל פגימה שהוא מרגיש בצפורן היינו שתחגור בה הצפורן, הילכך לא הוצרך להזכיר ההיא דרב חסדא עכ\"ל. ופירש הפרי חדש שדעת הרא\"ש כמ\"ש הרא\"ה דחגירה הוא מלשון ויחגרו ממסגרותם, והשיג על הטור וכל האחרונים הנמשכים אחריו שהבינו בדעת הרא\"ש דמיקל טפי מהרשב\"א, ואינו פוסל בחגירת חוט השערה אלא כשחוגרת ואוגרת הצפורן דוקא. אבל טעמם ונימוקם עמם, דלפירוש הפרי חדש ליכא נפקא מינה לדינא בין הרא\"ש ובין הרשב\"א, ולשון הרא\"ש מורה דפליג איש מפרשים לדינא. ותו דהוה ליה להרא\"ש לפרש דבעינן שתאגור שום דבר. ואי סבירא ליה כהרא\"ה דלא בעינן שתאגור שום דבר, הוה ליה לפרש דמיא לסאסאה כמ\"ש הרא\"ה. אלא ודאי שזו היא כוונת הרא\"ש במה שכתב דכל פגימה שהוא מרגיש כו', פי' דכל שהוא מרגיש הפגימה שנפגם ונחסר מהסכין בצפורן שיורדת לתוך הפגם ונחגרת בתוכה היינו כדי שתחגור בה הצפורן. שאם אינה גדולה כל כך כדי לחגור ולאסוף הצפורן בתוכה אלא הצפורן עוברת עליה מלמלעה אינו מרגיש הפגם והחסרון בצפורן, אף על פי שהצפורן מרגשת בעברה עליה, דהא דמיא לסאסאה נמי הצפורן מרגשת בה כשמסכסכת בה אלא שאינה מרגשת פגם וחסרון שלא נחסר מהסכין כלום, והלכך כל פגימה שאין הצפורן נחגרת ויורדת לתוכה אלא שעוברת עליה מלמעלה אינה מרגשת בפגם וחסרון, דשמא אין שם פגם וחסרון כלל אלא דדמיא לסאסאה שהצפורן מסכסכך בה. אבל כשהצפורן יורדת לתוכה, אפילו משהו מהצפורן שיורד לתוכה, הרי זה המשהו נחגר ומתעכב ונאחז בעוקץ של הפגימה שאינו מניחו לילך להלאה, ובזה מרגיש שיש שם פגם ועוקץ. מה שאין כן כשאין הצפורן יורדת אפילו משהו ממנה תוך הפגימה, מפני שעוקצי הפגימה סמוכים ותכופים זה לזה ביותר, עד שאין חוד הצפורן יכול ליכנס בתוכו כלל אפילו משהו ממנו מפני שהוא עב קצת, אף על פי שדבר שהוא דק מחוד הצפורן כגון חוט השערה יכול ליכנס בתוכו ולירד הרבה, לפי שהפגימה עמוקה הרבה, אף על פי שאין הצפורן מרגשת כלל בפגימה זו ועומק זה, ואפילו כל שהוא אינה מרגשת כלל מהעומק, כיון שאפילו משהו ממנה אינה יורד לתוך העומק אלא עוברת כולה מלמעלה, ואינה מרגשת רק במה שמסכסכת וקופצת על הפגימה, וזו היא הרגשת סאסאה הרגשת סכסוך וקפיצה מלמעלה ולא הרגשת פגימה, שהיא הרגשת ירידה לעומק הפגימה אפילו כל שהוא. זו היא כוונת הרא\"ש לפי דברי הטור והאחרונים כולם, לפי דברי הדרישה והפרישה והב\"ח. וכן משמע בהדיא מלשון הרא\"ש דלקמן סעיף ד' (וכן דעת הרמב\"ן וכן דעת סמ\"ג כמ[ו] שכתוב בשלטי גיבורים עיין שם).
והנך דבדקו בשימשא ובמיא לפי דעת הרא\"ש וסייעתו לא פליגי אדרב חסדא דאמר שיעור פגימה כחגירת צפורן, כמבואר מלשון הרא\"ש דלעיל שכתב יש מפרשים דעתו משום דהנך כו', מכלל דהרא\"ש לא סבירא ליה הכי. אלא כמ[ו] שכתב הר\"ן לשיטה זו, שכל אחד היה נהוג לפי מה שהיה סבור שהיא בדיקה יותר יפה להרגיש הפגימה ולעולם שיעור הפגימה כחגירת צפורן, וכן רב פפא דאמר צריכה בדיקה אבשרא ואטופרא אידי ואידי חד שיעורא הוא והיא כחגירת צפורן, אלא שדרך ב' הבדיקות כאחד טובים משום קנה ומשום ושט, כמו הנך דבדקי בשמשא ובמיא, אף על פי דלעולם שיעור הפגימה כחגירת צפורן, כל חד סבור דהכי מיבדק טפי, הכי נמי אמר רב פפא אבישרא ואטופרא דהכי מיבדק טפי ותהיה החגירה ניכרת יותר, וזה שכתב הרא\"ש דפגימה שמרגיש בצפורן היינו חגירת צפורן, כלומר אינה הרגשה כל דהו, וכיון שכן בדיקה דאבישרא דאמר רב פפא נמי לאו הרגשה כל דהו, דאם כן אמאי אצטריך תו בדיקה דאטופרא כיון דבדיקה דטופרא היא חגירת צפורן, אלא תרווייהו חגירת צפורן הן. הילכך לא הוצרך הרי\"ף להזכיר ההיא דרב חסדא, משום דפשיטא ליה דבדיקת טופרא היינו חגירת צפורן, וכיון שכן אף בדיקת בישרא נמי, מדקאמר אבישרא ואטופרא עכ\"ל מהרי\"ט ח\"א סי' ו'. ולפי זה אפשר דסגי בבדיקת טופרא לחוד בדיעבד, כיון דשיעורא הוא כחגירת צפורן, אלא משום בדיקה יפה יותר, כמו הנך דבדקו בשימשא ומיא, וכמ[ו] שכתב הרב רבי אהרן שכל אחד היה מחזר אחר בדיקה יפה יותר לכתחלה ולא לעכב. ובפרט כשאינו מרגיש בצפורן כלום אפילו הרגשה כל דהוא אין לחוש כלל שמא ירגיש בבשר פגימה גדולה כחגירת צפורן, אלא שאם מרגיש כל דהוא בצפורן בדקינן אבישרא שמא תהא ניכרת יותר (כמבואר מלשון מהרי\"ט):", + "בהובאה. בפרק א' דחולין תנן בכל שוחטין חוץ ממגל קציר (שקוצרין בה התבואה שפגימותיה נוטות כולן לצד אחד בשיפוען) והמגירה והשינים (התחובים בלחי של בהמה) מפני שהם חונקים (שאין חותכין אלא קורעין מחמת הפגימה). השוחט במגל קציר דרך הליכתה בית שמאי פוסלין ובית הלל מכשירין (דדרך הליכתה אינה קורעת לבית הלל מפני שראשיה כפופים מאוד). ובגמרא א\"ר יוחנן אף כשהכשירו בית הלל לא הכשירו אלא לטהרה מידי נבלה אבל באכילה אסורה (גזירה הולכה אטו הובאה). ת\"ר סכין שיש בה פגימות הרבה תדון כמגירה (וטעמא כדלקמן) ושאין בה אלא פגימה אחת אוגרת פסולה מסוכסכת כשירה. היכי דמי אוגרת היכי דמיא מסוכסכת א\"ר אלעזר אוגרת משתי רוחות מסוכסכת מרוח אחת. ופרש\"י מב' רוחות שיש ב' עוקצין לפגם אחד לראשו ואחד לסופו אוגרת לשון אגרה בקציר מאכלה לשון אסיפה שאוגרת ואוספת הצפורן לתוכה בין ב' עוקצין. ומרוח אחת שאין לפגימה אלא עוקץ אחד והשני הוחלק במשחזת ואינה אוגרת אלא מסכסכת הסכין בבשר (של הסימנים) כמו וסכסכתי מצרים במצרים עכ\"ל. ופריך מאי שנא אוגרת דמורשא קמא מחליש (עור ובשר לפני השני) ומורשא בתרא בזע (פוגע בסימן וקורעו) מסוכסכת נמי חורפא דסכינא (קודם שיגיע לפגם) מחליש ומורשא בזע (דכל עוקצי הפגם קורעין הן בבשר בין בפגעו בו בין בירידתו ממנה והלכך אפילו הוליך ולא הביא שלא פגע הסימן בעוקץ כגון שהעוקץ הוא לצד ראש הסכין ועוקץ הב' שלצד הקתא הוחלק במשחזת וכן אם הביא ולא הוליך והעוקץ הב' הנשאר שלא הוחלק הוא לצד הקתא שאין הסימן פוגע בעוקץ אלא יורד ממנו בירידתו נמי קורע) ומשני דקיימא ארישא דסכינא (שכשהגיע לעוקץ עדיין לא נחתכו העור והבשר שיקרע העוקץ את הסימן בירידתו). ופריך סוף סוף כי אזלא מחלשא כי אתא בזע ומשני כגון שהוליך ולא הביא. ופרש\"י דמשום הכי לא מפליג ברישא בסכין שיש בה פגימות הרבה בין אוגרת למסוכסכת שאפילו כולן מסוכסכות פסולה משום דלא מכשרינן מסוכסכת אלא בחדא פגימה דקיימא ארישא דסכינא אבל כשיש פגימות הרבה מסוכסכות עוקץ של פגם הראשון דארישא דסכינא מחליש העור והבשר ושל הפגם הב' קורע הסימן בירידתו ממנו אף על פי שהוליך ולא הביא. והא דתנן השוחט במגל קציר ב\"ה מכשירין (לטהרה מידי נבילה על כל פנים והכא תניא תדון כמגירה) מפני שמגל קציר עוקצי הפגימות כפופים מאד מאד ואין קורעין דרך הליכתם כלל אבל עוקץ שאינו כפוף קורע אף בירידתו שהסימן יורד ממנו ונכנס לתוך הפגם עכ\"ל. אמר רבא ג' מדות בסכין אוגרת לא ישחוט ואם שחט שחיטתו פסולה מסוכסכת לא ישחוט ואם שחט שחיטתו כשירה (וכדאוקימנא ברישא דסכינא והוליך ולא הביא ואפ\"ה לא ישחוט לכתחלה שמא יוליך ויביא) עולה ויורד בסכין (כגון שנפגמה פגם גדול והוחלקו העוקצים במשחזת והוי הסכין נמוך שם) שוחט בה לכתחלה עכ\"ל הגמרא ופרש\"י.
אבל הרמב\"ם שהעתיק לשון הגמרא לא סבירא ליה כדפרש\"י, דמסוכסכת היה לה ב' עוקצים והוחלק אחד במשחזת והב' קורע בסימן בין בפגעו בו בין בירידתו ממנו, ומשום הכי לא שרינן אלא כדקיימא ארישא דסכינא כשהוליך ולא הביא, והוא הדין בסיפא דסכינא כשהביא ולא הוליך כמ\"ש רמ\"א, אלא סבירא ליה להרמב\"ם, לפי דעת הר\"ן והב\"י בשו\"ע, דמסוכסכת הוא כעין מגל קציר לפרש\"י, דהיינו שהעוקץ כפוף הרבה ואינו נרגש בהולכה אלא בהובאה, אם הוא עומד לצד ראש הסכין וכפיפתו כלפי הקתא. והיינו דאמרינן בגמרא כגון דקיימא ארישא דסכינא, כלומר לצד הראש, ולא ארישא ממש כפרש\"י, והוא הדין אם עומד לצד הקתא וכפיפתו כלפי הראש והביא ולא הוליך. ומשום הכי לא הביאו הרמב\"ם והב\"י בשו\"ע אוקימתא זו כגון דקיימא ארישא דסכינא, מפני שזהו מה שכתב סכין שתבדק בהולכה ולא תרגיש שיש בה פגם כו', דהיינו שהעוקץ הוא לצד הראש וכפוף כלפי הקתא כמגל קציר, אלא מתוך שפגימותיה מרובות חיישינן שמא השיב ידו מעט והביא הסכין ולא הרגיש, ומהאי טעמא נמי לא מכשרינן מסוכסכת אלא חדא ולא פגימות הרבה מסוכסכות כדלקמן סעיף ה', והיינו רישא דברייתא דקתני סכין שיש בה פגימות הרבה תדון כמגירה, ומגירה לאו דוקא, דמגירה פסולה מדאורייתא ומטמאה משום נבילה, אלא שאסורה באכילה מדרבנן כמגירה האסורה מדאורייתא.
והרא\"ש אחר שהסכים לפרש\"י שהעוקץ שלא הוחלק קורע נמי בירידתו, הביא לשון הרמב\"ם שהעתיק בשו\"ע, וכתב עליו ודבריו נכוחים שאם עוקץ הפגימה היא לצד הראש וכשהוליכה על אצבעו לא הרגיש בפגימה כלל דבר ידוע הוא כמו שלא הרגיש בה באצבעו כך לא תקרע בסימן, אבל דעת רחוקה היא, כיון שזקופה היא מצד האחד האיך לא ירגיש בה באצבעו כשהוא יורד לתוכה עכ\"ל. וכוונת הרא\"ש לפי דעת הטור ורמ\"א ושאר אחרונים היא לחלוק על הרמב\"ם, דהרא\"ש סבירא ליה דסכין שנפגמה בדבר הפוגמה ושוברה אי אפשר שיהיה עוקץ הפגימה כפוף כמגל קציר שפגימותיה עשויות כך במלאכת חרש וחושב, ואם כן על כרחך צריך לומר דמה שכתב הרמב\"ם סכין שתבדק בהולכה ולא תרגיש שיש בה פגם כו', שהיא מסוכסכת שבגמרא, אין כוונתו שאינו מרגיש כלום, שזהו דבר שאי אפשר, שמכיון שיש שם עוקץ שהרי מרגיש בו בהובאה, אם כן אף בהולכה מרגיש על כל פנים כשיורד ממנו לתוך הפגם והעוקץ שאצלו, כיון שאינו כפוף על הפגם והעוקץ שאצלו אלא זקוף, מאחר שלא נעשה במלאכת חרש וחושב, אלא כוונתו שאינו מרגיש בפגם, כלומר שאינו מרגיש הפגם והעומק באצבעו היורדת לתוך הפגם והעומק ונחגרת שם שאין העוקץ מניחה לילך הלאה כשמוליך עליה הסכין, הרגשה זו אינו מרגיש בהולכה אלא בהובאה, אבל מכל מקום מרגיש הוא כשאצבעו יורדת מהעוקץ לתוך הפגם והעומק שאצלו כיון שהוא זקוף, ואפילו הכי שחיטתו כשירה, משום דסבירא ליה להרמב\"ם דהעוקץ אינו קורע בירידתו אף על פי שמרגיש בירידת אצבעו ממנו לתוך הפגם והעומק שאצלו, מאחר שאין אצבעו נאחזת בו, שאין העוקץ קורע אלא כשהאצבע נאחזת בו בפגעו בה, שכך נאחזים בו גם כן הסימנים בפגעו בהם ונקרעים. והא דאוקימנא דקיימא ארישא דסכינא דווקא, היינו לצד הראש כלפי הקתא כדלעיל, דלא כפרש\"י. והרא\"ש הסכים לפרש\"י דלא כהרמב\"ם. וזו היא כוונת רמ\"א במ\"ש ויש מחמירין כו' (מעדני מלך תבואות שור).
והנה מכל זה מבואר דגם הרא\"ש סבירא ליה דהרגשת הפגימה היא בירידת האצבע לתוכה ולא כמ\"ש הפרי חדש דהרא\"ש ס\"ל כדעת הרא\"ה (וגם החוש מעיד על זה, דהרגשה שמרגיש באצבע כשעוברת על הפגימה מלמעלה מרגיש גם במגל קציר, מאחר שיש ריוח משהו בין שיניה שהתבואה נאחזת בהן ונקצרת, ואף על פי שהן כפופות מאד אי אפשר שלא ירגיש כלל כשהצפורן מדלגת עליה משן לשן, אלא שזו אינה הרגשת פגימה עד שירגיש בירידת האצבע לתוכה דוקא). ולפי דעת הרא\"ש הא דכל סכין צריכה בדיקה בהולכה ובהובאה כדלקמן, אף שאינו מרגיש כלום בהולכה ואם כן אי אפשר שירגיש בהובאה, מכל מקום הכי שפיר טפי, שבכוונה מועטת ירגיש בעוקץ בפגעו בו דרך עליה ממה שירגיש בו דרך ירידה ממנו, ולהרגשה זו שירגיש בירידתו ממנה צריך כוונה יתירה מלהרגיש בפגעו בה (תבואות שור). (ולפי זה אין בדיקת הולכה והובאה מעכבת בדיעבד להרא\"ש, אלא לכתחלה משום בדיקה יפה יותר אם לא הרגיש כלום בהולכה, אבל להרמב\"ם ושו\"ע יש להחמיר אפילו בדיעבד, כגון אם נאבדה הסכין אחר שחיטה לפני בדיקתה ולפני השחיטה לא בדק אלא בהולכה או בהובאה):", + "אבל האחרונה אסורה ולא תלינן שנפגמה הסכין במפרקתה ואפילו נגע במפרקת כמבואר מלשון הגהות רמ\"א סעיף א', משום דכיון דבהולכת והובאת הסכין על צואר בהמה זו היתה בה פגימה בודאי אף על גב דלא ידעינן אם בתחילתה דהיינו בעור אם בסופה דהיינו במפרקת נפגמה מכל מקום כיון דליכא למיתלי טפי בסופה מבתחילתה משום שאין נגיעה במפרקת עשויה לפגום יותר מעור כדלעיל משום הכי לא אמרינן הכא סכין אתרעי בהמה לא אתרעי אלא מיקרי נמי ריעותא בבהמה מאחר שהיתה הסכין פגומה בודאי בהולכתה והובאתה על צוארה ואין מקום לתלות בסופה יותר מבתחלתה וכיון דאיכא ריעותא בבהמה אמרינן העמד בהמה בחזקת איסורא ולא אזלינן בתר חזקת הסכין לקולא דספיקא דאורייתא לחומרא. מה שאין כן בבהמה שלפני האחרונה לא מיקרי ריעותא כל כך מה שנמצאת הסכין פגומה אחר שחיטת האחרונה ואפילו לא נגע במפרקתה מאחר שיש לתלות שנפגמה בחתיכת עור האחרונה ולא היתה פגומה כלל בהולכתה והובאתה על צואר בהמה שלפני האחרונה. ואף על פי דאם נמצאת פגימה בחודה מיקרי נמי ריעותא בכל הבהמות שלא בדק אחריהן ואוסרין כולן מאחר שאין מקום לתלות בזו יותר מבזו, מכל מקום לענין פגימה שבצדדין דיש פוסקים כרב יימר יש לסמוך עליהם להקל בראשונה יותר מבאחרונה, שבהולכת והובאת הסכין בצוארה היתה פגומה בודאי ומיקרי ריעותא טפי מבראשונות שאפשר שלא היתה פגומה כלל בהן ואמרינן סכין איתרעי בהמה לא איתרעי, ומשום הכי אין מעמידין אותה בחזקת איסורא אלא אמרינן נשחטה בחזקת היתר עומדת. ויש לדמות זה למ\"ש באו\"ח סי' תס\"ז דלא מחזקינן ריעותא ממקום למקום אלא במקום אחד מזמן לזמן, ומבהמה לבהמה יש לומר דכממקום למקום דמי, לענין פגימה שבצדדין הואיל ויש פוסקים כרב יימר. זהו טעם המנהג כפי מה שהעיד בכנסת הגדולה על מדינתו והדמשק אליעזר על מדינתינו. ומכל מקום לכתחלה אין להקל נגד הש\"ך אם לא בשעת הדחק שאין פנאי לבדוק אתלת רוחתא בין כל שחיטה ושחיטה. ומשום הכי נהגו עכשיו לבדוק אחר גמר השחיטה אתלת רוחתא אף על פי שלא נהגו כן מקדם כמ\"ש הכנסת הגדולה והדמשק אליעזר, משום דאחר השחיטה יש פנאי ואין שם שעת הדחק לעולם.
ומכל מקום צריך להזהירם שאף בשעה שהם דחוקים ונחוצים לשחוט הרבה שיבדקו אף בין כל שחיטה ושחיטה לאט לאט ובכוונת הלב ולא במהירות כלל ועיקר שזו אינה בדיקה כלל כשמוליך הצפורן במהירות קצת היא יכולה לדלג על פגימה דקה מה שאין כן בסימנים שנדחקים מדוחק הסכין בחתיכתם ונכנסים לתוכה ואינם מדלגים עליה מלמעלה כמו הצפורן. וצריך להזהיר על זה השוחטים בערב יום הכיפורים שמרבים העם להביא הכפרות וממהרים עליהם לשחטן ומתוך כך אינם יכולים לבדוק לאט לאט והיא מצוה הבאה בעבירה חמורה ר\"ל וה' הטוב יכפר בעדם (כרתי ופלתי):", + "לשחיטה. מיהו צריך ליזהר שלא יקחו מהנשחטים לאכול קודם בדיקת הסכין שלאחר שחיטת האחרונים. אבל אין צריך לבדוק הסכין בין שחיטה לשחיטה בשביל כך משום שמא לא יהיו נזהרים בכך ויקחו מהם ויאכלו דאוקי הסכין אחזקתיה ולאו איסורא קאכלי, וכן אין חוששין שמא ישכח לבדקה אחר שחיטה כדחיישינן להכי להצריך בדיקה בתחלת שחיטה כדלעיל סעי' ג', שכיון שבדקה בתחלת שחיטה מוקמינן לה אחזקתה ולא חיישינן שמא נגע במפרקת ונפגמה בה כדלקמן, והלכך אף אם ישכח לבדקה אחר כך לא אכיל איסורא (עי' רשב\"א ותרומת הדשן סי' [ק]פ\"ד). ומכל מקום משום בל תשחית יש לבדוק בין שחיטה לשחיטה ולא להכניס עצמו לספק זה (רשב\"א תבואות שור):", + "אחר זה. ולא חיישינן שמא נגע במפרקת אחת מהן ונפגמה בה או שמא מתוך ששחט הרבה נפגמה, משום דלא תלינן לא בעור ולא במפרקת כל כמה דלא חזינן ריעותא בסכין. ואף על גב דבהמה בחזקת איסור עומדת עד שיודע לך במה נשחטה, מכל מקום כיון ששחט בסכין בדוקה לא שכיח שיפגם בעור או במפרקת והוה ליה כמיעוט שאין מומחין דלא שכיח, ומשום הכי לא אמרינן סמוך מיעוטא לחזקת איסור דבהמה כדלעיל סי' א' כן כתב הרא\"ש. ולהרשב\"א והר\"ן דס\"ל דעור שכיח דפגים, היינו טעמא דכשרה בנאבדה הסכין משום דמוקמינן לה אחזקתה. ואף על גב דאיכא כנגדה חזקת איסור דבהמה, לא חיישינן לה שהרי שחוטה לפניך בסכין בדוק כדינו. ולא אמרינן אוקי חזקה להדי חזקה, אלא בדאיכא ריעותא לפניך שנמצאת הסכין פגומה אחר שחיטה ולא ידעינן אם בעור נפגמה קודם שחיטה אם אחר שחיטה במפרקת, דאז מוקמינן חזקת איסור דבהמה להדי חזקת הסכין ומצטרפת עמה ריעותא זו דהרי פגומה לפניך למהוי תרתי לריעותא, כמו במקוה כדלעיל סי' א'. אבל בנאבדה הסכין דליכא ריעותא לפניך לא חיישינן לחזקת איסור דבהמה, משום דאמרינן הרי שחוטה לפניך כיון דליכא שום ריעותא לפניך, כמו במקוה שנמדד שאין צריך למדדו ולעיין בו בכל פעם שטובל בו אלא לכתחלה ובדיעבד אמרינן הרי טבל לפניך, ולא חיישינן לחזקת טומאתו אלא בדאיכא ריעותא לפניך שנמצא חסר כדלקמן סי' ר\"א:", + "אחזקתיה. כן כתב הרא\"ש בתשובה. וביאר שם טעמו, משום דהא דקיימא לן כרב הונא בלא שיבר בה עצמות דפסולה חומרא יתירא היא לתלות דבעור אפגים, דטפי הוה לן למימר דבעצם המפרקת אפגים, הילכך היכא דידע בודאי שלא שיבר בה עצמות תלינן לחומרא אימא בעור אפגים אף על גב דיותר שכיח שיפגום בעצם המפרקת מבעור, אבל היכא דנאבד הסכין דמספקא אם שיבר בה עצמות דנתוסף עוד ספיקא אחרת שרינן לה, וכן אם עשה שום תשמיש בסכין שראוי לפגום בו מהאי טעמא שרינן לה, דחומרא היא לתלות בעור יותר מבעצם המפרקת הלכך בקל תלינן בדבר אחר עד כאן לשונו. ולפי זה הא דקיימא לן כרב חסדא בששיבר בה עצם לאו דווקא דודאי שיבר בה אלא אפילו בספק תלינן לקולא. ואזיל הרא\"ש לשיטתיה דלעיל דסבירא ליה דעצם המפרקת מצוי לפגום יותר מעור לכולא עלמא כשנוגע בו בכח כבעור, אלא משום שאינו חותך בו בכח לא תלינן ביה, ומשום הכי כתב דהיא חומרא יתירא (דמדינא הוה לן למיתלי טפי דנגע במפרקת בכח דהא מילתא דשכיחא מלמיתלי בעור דלא שכיח דפגים, ואף על גב דגם אם ידוע שנגע בכח במפרקת לא קיימא לן כרב חסדא אלא בשיבר עצמות דווקא היינו נמי משום חומרא יתירא זו דאחמור רבנן שלא לתלות במפרקת משום שאינו נוגע אלא לפעמים כמ\"ש לעיל בשם הרא\"ש, ולפעמים שאינו נוגע, ומשום הכי לא פלוג רבנן ואצרכו שיבר עצמות דייקא, ועצם המפרקת גם כן בכלל זה כמ\"ש המרדכי והגהות אשרי, דהיינו כשיש חתך נראה במפרקת שאז נראה לכל שחתך בכח, וכשאין חתך נראה בעצם המפרקת דאינו בכלל שיבר בה, אף על פי שנודע שהוליך והביא בכח על המפרקת לא תלינן לכולא עלמא משום לא פלוג. ומהאי טעמא נמי קיימא לן כרב הונא אפילו למיפסל קמייתא, אף על גב דאיכא ספק ספיקא שמא בבתרייתא ואם תמצי לומר בקמייתא שמא במפרקת כמ\"ש לעיל בסימן א', דכיון שלפעמים אינו נוגע במפרקת כלל וליכא ספק ספיקא ואסורא קמייתא מדאורייתא משום הכי אחמור בה רבנן לעולם, כמו דאחמור לעולם בבתרייתא או בחדא בהמה אפילו כשידע שנגע בכח במפרקת משום לא פלוג).
אבל לפי דעת הרשב\"א וסייעתו דהא דלא קיימא לן כרב [חסדא] בלא שיבר בה עצם הוא משום דסבירא לן דעצם המפרקת אינו מצוי לפגום יותר מעור, אם כן אינה חומרא יתירה אלא כדינא, והילכך לא תלינן לקולא אלא בודאי שיבר עצם או כהאי גוונא כדלקמן סעיף ט\"ו, ולא בספק.
ואף על גב דהשו\"ע פסק לקמן סעיף ט\"ו כהרשב\"א שלא להקל בחתך בכח במפרקת כהרא\"ש, אפילו הכי פסק כאן כתשובת הרא\"ש להקל בנאבדה ונמצאת פגומה. משום דאף להרשב\"א יש לומר שמיד שנאבדה אזלה לה חזקתה שהיתה בחזקת בדוקה, דאף על גב דלא ידעינן אם נפגמה מכל מקום אינה בחזקת בדוקה כשנאבדה ונתעלמה מן העין מאחר שלא ידענו מה היה לה דאימר שיבר בה עצמות המוצאה וגם כשהיא אבודה יכולה ליפגם על ידי כמה וכמה סיבות שונות ואיכא ספיקא טובא (עי' כרתי). דכהאי גוונא אשכחן לקמן סי' ק\"צ גבי עד בדוק שאבד חזקתו באבידתו מהאי טעמא. וכיון שאבדה חזקת הסכין באבידתה מוקמינן לה בחזקתה עד שעה שנאבדה ותלינן שנפגמה משנאבדה, משום דהא לא אתרעי כלל חזקת הסכין במה שנמצאת פגומה משנאבדה כיון שכבר אבדה חזקתה משנאבדה. מה שאין כן כשלא נאבדה וספק אם שיבר בה עצם לא אבדה חזקתה בספק זה, ואפילו אם נפלה על גבי קרקע ואינו יודע אם נפלה על חודה דלקמן סעי' ט\"ו, ולא אזלה לה חזקתה בנפילה זו, דאדרבה כיון שהיא לפנינו ולא ראינו שנפלה על חודה מוקמינן לה בחזקתה לומר שלא נפלה על חודה ולא נפגמה, וכיון שלא אזלה לה חזקתה עד שנמצאת פגומה הילכך כשנמצאת פגומה אתרעי חזקתה למפרע בריעותא זו דהרי פגומה לפניך, דמצטרפת לחזקת איסור דבהמה למהוי תרתי לריעותא כדלעיל. וגם בנגע במפרקת דאזלא לה חזקתה כדלעיל, היינו לחומרא דווקא לחוש לדרב חסדא, אבל לקולא לא קיימא לן כרב חסדא, אלא אמרינן דמפרקת לא פגמה טפי מעור כלל לפי דעת הרשב\"א. ומיהו אם מצאה במקום שנראה שנפלה ממנו במקום זה והיתה בו עד שנמצאה ואין כאן מקום לתלות הפגם שהוא יודע שלא עשה בה כלום הרי זו אסורה (שמלה חדשה), דלא תלינן ששיבר בה ולאו אדעתיה אלא כשבדקה מיד אחר שחיטה ואחר כך נמצאת פגומה כדלקמן סי\"ו:
(*) כך הבין הב\"י בכוונת הר\"ן. והט\"ז והש\"ך חולקים על זה וסבירא להו דאין חילוק בין עצם המפרקת לשאר עצמות, דהא בגמרא אתמר עצמות סתם ועצם המפרקת בכלל עצמות הוא. ולא כתב הר\"ן שעצם המפרקת הוא רך כמ\"ש לעיל בשם הרשב\"א, אלא לפי טעם הא', דהא דלא קיימא לן כרב חסדא ולא תלינן בעצם המפרקת כשנגע בו דרך הולכה והובאה מפני שהוא רך ואינו פוגם דרך הולכה והובאה, אבל לפי טעם הב' דלעיל, שאין הסכין עשוי לפגום דרך הולכה והובאה אלא דרך הכאה ושבירה, אין לחלק בדרך שבירה בין שאר עצמות לעצם המפרקת, כיון שבגמרא אתמר שיבר בה עצמות סתם. ובדרך הולכה והובאה אף הב\"י מודה שאפילו בשאר עצמות יש להחמיר כטעם הב' דלעיל, וכמ\"ש בשו\"ע לעיל. אבל הרא\"ש סבירא ליה שאפילו בדרך הולכה והובאה תלינן כשחתך בכח במפרקת, דדוקא בנגיעה בעלמא כשאינו חותך בו בכח לא קיימא לן כדרב חסדא כדלעיל. וכן דעת רש\"י. וכ\"כ המרדכי להקל מהאי טעמא כשנמצא חתך במפרקת, דבנגיעה בעלמא כשאינו חותך בו בכח לא קיימא לן כרב חסדא, משום דסבירא להו דמפרקת פגמה טפי מעור כשחותך בה כמו שחותך בעור, הילכך תלינן בה ולא בעור, כדאמרינן בגמרא דדוקא בספק שהה ודרס דאף על גב דאיכא למיתלי טפי בהיתרא שלא שהה ודרס כדרך רוב השוחטים לא תלינן משום דאתיילדא ריעותא בבהמה אבל היכא דבהמה לא אתרעי אלא סכין ואיכא למיתלי טפי בהיתרא תלינן. והרשב\"א והר\"ן סבירא להו דלא אמרינן הכי בגמרא אלא לרב חסדא, דסבירא ליה דטפי איכא למיתלי בעצם המפרקת מבעור מהאי טעמא דסכין איתרעי כו' כדלעיל, אבל לדידן דלא קיימא לן כרב חסדא אלא בשיבר בה עצמות לא מפלגינן בין ריעותא דבהמה לריעותא דסכין כיון דהא בהא תליא, והילכך אפילו ריעותא דסכין מצטרפת לריעותא דחזקת איסור דבהמה למהוי תרתי לריעותא כמו במקוה כדלעיל. ובשיבר בה עצמות היינו טעמא דתלינן לקולא, משום דכיון ששיבר בה עצם שוודאי פוגם ליכא ריעותא כלל במה שהיא פגומה לפניך, והלכך דווקא בשיבר בה עצם שוודאי פוגם אבל לא במפרקת, ולא אפילו בשאר עצמות בדרך הולכה והובאה שאינו ודאי פוגם, אף על פי שמצוי לפגום יותר מעור לא תלינן לקולא, כמו דלא תלינן לקולא בספק שהה ספק דרס (ואיכא נמי נפקא מינה לקולא לפי דברי הרשב\"א, דכל היכא דליכא ריעותא במה שהוא כן לפניך תלינן לקולא אפילו היכא דלית לן סכין אתרעי כו', וכגון טבל ועלה ונמצא עליו דבר חוצץ, שאם נתעסק באותו המין אחר טבילה תולין בו כדלקמן סימן קצ\"ט סי\"א).
ולענין מעשה אם שיבר בה עצם המפרקת, יחזור וישבר בה במקום אחר במקום שהיא בדוקה, ואם ימצא שם פגם בידוע שברזל זה רך ועצם המפרקת פוגמו בודאי, וכל כהאי גוונא יש לסמוך אהט\"ז והש\"ך. ובהפסד מרובה יש להקל בכהאי גוונא אף בחתך בכח במפרקת לחזור ולחתוך בכח כזה לפי אומד דעתו ולסמוך על רש\"י והרא\"ש:", + "מנדין אותו. משום אפקירותא שהחציף פניו כדקיימא לן מנדין על כבוד הרב עכ\"ל רש\"י ור\"ן. אבל הרמב\"ם וסמ\"ג והכלבו כתבו הטעם לפי שיסמוך על בדיקתו פעם אחרת ותהיה פגומה וישחוט בה עכ\"ל. דסבירא להו דעל כבוד הרב אין מנדין אלא כשביזהו וגינהו בדברים שהם גנאי לתלמיד חכם, אבל לא משום שאינו מכבדו כמו שהוא חייב לכבדו כגון קימה והידור, כמ\"ש [בהגהות מיימוניות] הובא בב\"י וט\"ז סי' של\"ד. אלא טעם הנדוי הוא שלא יסמוך על בדיקתו פעם אחרת, דחיישינן שלא יבדוק יפה ותהיה פגומה משום דהרבה צריך ישוב הדעת ויראת שמים לבדיקת הסכין כדלקמן, ומשום הכי הצריכו חכמים להראות סכין לחכם דוקא ולא האמינו לכל טבח על בדיקתו דחשדינן ליה בעצלות שיתעצל לתקנה ולכן לא יחמיר כל כך בבדיקתה.
והא דאמרינן בגמרא לא אמרו להראות סכין לחכם אלא מפני כבודו של חכם, היינו שלולא כבודו של חכם הוי סגי ליה לטבח להראות סכינו לפני כל יודעי דת ודין בדיקת הסכין, אף על פי שאינו חכם העיר אלא אחד מן התלמידים, או אפילו טבח אחר שאינו שותף עמו ואינו מוטל עליו תקון סכינו של זה, אבל הטבח לבדו לא האמינוהו חכמים כלל על בדיקת הסכין. שאם הטבח לבדו היה נאמן לא היה כבוד חכמים כלל בבדיקה זו, שהיא טורח רב, כדלעיל סימן ב, שלא האמינוהו לטבח עליה משום שצריך ישוב הדעת ויראת שמים הרבה. לפיכך הרי זה כבוד חכמים שבלעדם לא ירים איש את ידו לבדוק הסכין ולהורות עליה לומר שיפה היא וליתן רשות לטבח לשחוט בה, כמו שהוא כבודם בשאר הוראות שאין לתלמיד ולא אפילו לחכם אחר להורות במקום שיש חכם העיר (ואדרבה בדיקת הסכין חמורה מהוראה, שתלמיד המורה בעיר של חכם שאינו רבו לאו בר נדוי הוא, מה שאין כן כששוחט לעצמו ומוכר לאחרים או ששוחט לאחרים ואינו מראה סכין לחכם העיר בר נדוי הוא אם אינו חכם שהגיע להוראה).
ומיהו היינו דוקא בטבח ששוחט לעצמו ומוכר לאחרים או ששוחט לאחרים, אבל בשוחט לעצמו לא הצריכו חכמים להראות סכינו לחכם, ולא לתלמיד ולא אפילו לטבח אחר, כדאמרינן בגמרא צורבא מרבנן חזי לנפשיה, וכל שוחט שיודע הלכות שחיטה הוא צורבא מרבנן לענין זה, דצורבא מדרבנן הוא שם כולל לכל התלמידים, ותלמיד נקרא כל מי ששואלין אותו אפילו דבר אחד בלבד בתלמודו ואומרו ואפילו בהלכות החג שהכל בקיאין בהם כמ\"ש באה\"ע סי' ל\"[ח] סעיף כ\"[ז]. וטעמא משום שכל אדם נאמן לעצמו כדלקמן. ולכן גם חכמים מחלו את כבודם. אבל לאחרים לא האמינו לכל טבח, בין ששוחט לעצמו ומוכר לאחרים, בין ששוחט לאחרים בשכר, או אפילו בחנם, אלא האידנא שממנים אנשים ידועים על השחיטה והם זהירים וזריזים כדלקמן, אבל אם אינם זהירים וזריזין, אף על פי שהם בחזקת כשרות כסתם כל ישראל, מכל מקום כיון שאינן אנשים ידועים בזהירות וזריזות ויראת ה' על פניהם אין להאמינם על בדיקת הסכין יותר מבימי חכמי התלמוד, שלא האמינו לכל טבח בין שוחט לעצמו ומוכר לאחרים ובין שוחט לאחרים, שהרי לא הקלו אלא בשוחט לעצמו ואינו מוכר לאחרים, כמו שאמרו צורבא מדרבנן חזי לנפשיה (ועי' מ\"ש לקמן שכן דעת הרא\"ש וטור כהרמב\"ם וסיעתו). הילכך צריך ליזהר ביותר האידנא שיהיו השוחטים ידועים ביראת ה', כמ\"ש הרמ\"א סימן א' (ב') בדרכי משה שם, או שיהיה ממונה עליהם איש אחר ירא שמים לבדוק סכינם לפני השחיטה, וכן נהגו בהרבה מקומות וכן ראוי לנהוג בכל מקום (שמלה חדשה):", + "הקהל. אבל מדינא מותר לכל אחד להיות שו\"ב לעצמו ולמכור לאחרים, רק שיהיה מוחזק בכשרות כדלקמן סוף סי' ס\"ה. ואף על פי שמפסיד כשהיא טריפה, כיון שאינו נוטל שכר ליכא חשדא. וזה היא דעת הראב\"ד שהיה מתנה עם הטבחים לתת להם שכר קצוב לשנה ואחר כך היה עושה שיקבלו הכרכשות מן הכשרות בעד השכר ההוא, ונראה שהיתה כוונתו שאם היה נוטל הכרכשות בעד שכר טרחם איכא למיחש לחשדא כיון שאינן נוטלין אלא מן הכשרות, וכמו ששנינו בבכורות שהרואה בכורות צריך (להיות) שיהיה נוטל בשוה בין תם בין בעל מום כדלקמן סי' שי\"ב, אבל כשהוא מתנה עמהם לדבר קצוב לכל שנה הרי יש להם שכר בהבלעה בין כשירות בין טרפות, וכשנוטלים אחר כך הכרכשות הכשירות אין זה בשכר השחיטה אלא שקנו אותן בדמים, ובהא ליכא חשדא כיון שכבר קנו אותן בדמים, והרי הוא כמו ששוחט את שלו ומוכר, ומהאי טעמא שרי מדינא למי שקונה הע[ז]ר (שהוא החוכר מן הקהל ליטול דבר קצוב מן הקצבים מכל בהמה כשירה) להיות שו\"ב בעצמו במקולין דזה אינו נוטל שכר, ואף על פי שמפסיד כשהיה טריפה הוה ליה כטבח ששוחט ומוכר לאחרים אם הוא מוחזק בכשרות, ומכל מקום דומה לכיעור הוא ובעל נפש ראוי להתרחק מזה. כן כתב הריב\"ש, הובא בב\"י. והט\"ז הקשה אמאי שרי מדינא לטבח לשחוט ולבדוק לעצמו ולמכור לאחרים, מאי שנא מהא דתנן בפ\"ב דנגעים כל הבכורות אדם רואה חוץ מבכורות עצמו כדלקמן סי' שי\"ב, והיינו משום חשדא כדמפרש בגמרא סוף פ\"ד דבכורות ע\"ש. ותירץ כמ\"ש הר\"ש דשאני התם דאתחזק איסורא מה שאין כן בבדיקת הריאה דנשחטה הותרה, ובשחיטה היינו טעמא דנאמן דרוב מצויין אצל שחיטה מומחין הן ובידו לשחוט כהוגן, והילכך לא שרי מדינא אלא לשחוט אבל אם אירע לו הוראה לא יורה עכ\"ד, ע\"ש ובסי' שי\"ב. ולפי זה אין לשום חכם להורות היתר בשלו אלא בטרפות וכהאי גוונא דאיכא חזקה דהיתרא אבל לא במידי דאתחזק איסורא כשחיטה וכהאי גוונא.
אבל אין כן דעת הריב\"ש ושאר פוסקים, שהביאו ראיה לאסור לבודקים ליטול הכרכשות מן הכשרות בלבד ממה ששנינו בבכורות שהרואה בכורות צריך להיות נוטל בשוה, ולכן קראו תגר על המנהג שאין נוהגין כן, ולא מצאו זכות למנהג דלא חיישינן לחשדא בבדיקה משום דנשחטה הותרה ובשחיטה משום דרוב מצויין אצל שחיטה מומחין הן, אלא סבירא להו לחלק בין נוטל שכר למפסיד משלו כדלעיל. והיינו שבנוטל שכר אין לחלק בין בכורות לבדיקה, אבל בשלו לא חיישינן לחשדא בכל האיסורים אלא בבכורות לבד. לפי שהתרת בכורות אינה אלא במומחה שנתן לו הנשיא שבארץ ישראל רשות ואומר לו התר בכורות במומן, ואפילו היה מום גדול וגלוי לא יתירו אלא מומחה שנטל רשות כמ\"ש הרמב\"ם בפ\"ג מהלכות בכורות, ובזמן הזה שמתירים הבכור על ידי ג' בני הכנסת היינו משום דשליחותייהו דקמאי עבדינן שנתנו לנו רשות. וכיון שהתרת בכורות אינה אלא בנתינת רשות, דמעלה עשו בקדשים שלא יהיו מסורים לכל, ולא האמינו עליהם לכל יחיד אלא למי שהנשיא רואה בו שראוי לכך, לפיכך עשו בהם גם כן מעלה זו שלא להאמין לו על בכורות עצמו. מה שאין כן בכל האיסורים שאין צריך נטילת רשות להורות בהם היתר, כל שהגיע להוראה ואין רבו בחיים, יכול להורות אף בשלו. וכן טבח שיודע הלכות שחיטה יכול להורות היתר שיודע אף בשלו, לפי שמן התורה עד אחד נאמן באיסורין אף על פי שיש לו הנאה בעדות כמ\"ש הרמב\"ם. ולחשדא שיחשדוהו בני אדם ליכא למיחש, לפי שגם כל אחד הוא נאמן בשלו, אף על גב דאתחזק איסורא כשחיטה ומליחה וכהאי גוונא, כמ\"ש רמ\"א סימן קכ\"[ז] סעי' ג' בהג\"ה, ואם כן למה יגרע זה המורה בעיני בני אדם שיחשדוהו שמתיר את שלו שלא כדת, כיון שהם עצמם גם כן נאמנים להתיר שלהם, ואין זה דבר חדש להם להתיר שלו שכולם מתירים שלהם והם נאמנים לנו וסומכים עליהם לאכול משלהם (ואף על גב דאינן נאמנים אלא משום שבידם לתקן האיסור וזה המורה אין בידו לתקן, מכל מקום לאו כולא עלמא דינא גמירי לחלק בין יש בידו לתקן ובין אין בידו שיחשדוהו, כי המון עם הבאים לחשוד ולהטיל דופי בחכם המורה אינם מבחינים לחלק חילוק זה שבין נאמנותם להתיר שלהם ובין נאמנות המורה להתיר שלו. וגם באמת אין לחלק חילוק זה ביניהם, דאדרבא נהפוך הוא שהם נאמנים בשלהם אף על גב דאתחזק איסורא, והמורה שנאמן להורות היתר מיקרי לא אתחזק איסורא אפילו בשחיטה וכהאי גוונא משום דהרי שחוטה לפניך. דאם לא כן אף בשל אחרים לא היה שום חכם נאמן להורות היתר בספק שנולד בשחיטה שהרי אין בידו לתקן, וכיון דאתחזק איסורא לא מהימן מדאורייתא כמ\"ש בסי' א').
אבל הנוטל שכר מן הכשרות לבד נגרע ערכו בעיני המון עם לחשדו מאחר שזהו דבר חדש להם. ואם אין אנו יודעים בו שהוא חסיד אפשר גם לנו לחושדו באמת שמתיר בשביל שכרו. ולא דמי למורה היתר בשלו שזהו דבר שאי אפשר לתקן, שהרי כל אדם נאמן בשלו שהתורה האמינתו לכל אחד מישראל בשלו על הפרשת תרומות ומעשרות ושחיטה וניקור כמ\"ש בסי' א', וגם חכמים לא עשו סייג לתורה בדבר זה שאם כן אין אדם מתארח אצל חבירו כדאיתא בירושלמי, ואם כן למה יגרע המורה מכלל ישראל לחשדו שמתיר האיסור במתכוין. שהרי אין החשד שחושדים אותו אפילו ברואה בכורות עצמו לומר שלבו אונסו להטות דעתו להתיר, כמו שנחשד דיין הנוטל שוחד, אלא החשד הוא שמתיר בכורות עצמו שלא כדת במתכוין כדמוכח בגמרא סוף פ\"ד דבכורות, הילכך בשאר איסורין אין לחושדו כלל להוציאו מחזקת כשרות של כל ישראל הנאמנים להתיר שלהם. אלא אם כן הוא באופן וענין אחר משונה וחלוק מאופן וענין שנאמנים בו כל ישראל, כגון שנוטל שכר מכשרות לבד, שענין זה חלקוהו חכמים והוציאוהו מכלל נאמנות כל ישראל לחשדו באמת אם אין אנו יודעים בו שהוא חסיד, כמבואר מלשון רמ\"א כאן שלא יבא להקל כו', אף על גב דמדאורייתא אוקימנא גברא אחזקתיה ולא נפסל בנטילת שכר זה מדאורייתא כמבואר בר\"ן סוף פ\"ב דקידושין.
וראיית בכורות עצמו אף על פי שהוא באופן וענין נאמנות כל ישראל בשלהם בכל האיסורים, מכל מקום כיון שראיית בכורות חלוקה מהם בלאו הכי, שאף חכם היודע להתיר בכורות במומן אינו רשאי להתיר בלא נטילת רשות, מה שאין כן בכל האיסורים, דמעלה עשו בקדשים, הלכך עשו בה גם כן מעלה זו וחלוקה גם כן לענין בכורות עצמו מכל האיסורים. ומעלה יתירה היא זו שאפילו אם בא להורות ולהתיר ולאכול בינו ובין עצמו אינו רשאי, אף על גב דבכהאי גוונא בכל האיסורים אדם נאמן על עצמו יותר ממאה איש, אפילו אם מכחישים אותו, כיון דיודע בעצמו שהאמת אתו. ואף על פי שאם היה נודע הדבר לבית דין היה מענישים אותו על פי עדים המכחישים אותו, מכל מקום בלא הודע שלהם רשאי להקל בינו לבין עצמו, כדאפסיקא הלכתא בגמרא ריש פ\"ג דכריתות. מכל מקום לראות בכור עצמו אינו רשאי שמא יתיר שלא כדת במתכוין כדלעיל, ואף על פי שיודע בעצמו שלא יתיר. ועל כרחך צריך לומר דהיינו טעמא משום דמעלה עשו בקדשים, ולא נתנו רשות כלל לראות בכור עצמו בשום ענין, דלא פלוג רבנן בראיית בכורות משום מעלה דקדשים. ואף על פי שאין בידינו לתקן ולמחות שלא יראה בינו לבין עצמו. מה שאין כן בכל האיסורים דגדולה מזו מצינו בהם, דכל כהאי גוונא שאין בידינו לתקן הדבר כל אחד נאמן לעצמו אפילו החשוד על האיסורים, ואפילו לנהוג היתר בפנינו ולא בינו לבין עצמו בלבד, ואין מוחין בידו כלל אף על פי שאפשר למחות, כיון שאי אפשר לתקן הדבר לגמרי. כגון מומר אוכל נבילות לתיאבון ששוחט לעצמו ואוכל, ואין צריך לבדוק לו סכין אלא להתיר לאכול משחיטתו כדלעיל סי' ב', אבל שיאכל בעצמו אין צריך לבדוק ואין מונעין אותו מלשחוט לעצמו, לפי שהוא דבר שאי אפשר לתקן, דאי בעי לאכול נבילה כמה נבילתא איכא בשוקא במקולין של נכרים דמצי למיזבן מינייהו בצנעא על ידי שליח נכרי, או שינחור בעצמו בצנעא. ומשום הכי נמי לא מנעו הטבח שיצאה טריפה מתחת ידו מלשחוט לעצמו אלא מלמכור לאחרים כדלעיל שם. והילכך אפילו לפי דעת הט\"ז דלעיל שאסר להורות היתר בשחיטה לעצמו, היינו להתיר לאחרים לאכול מהוראתו, אבל לו בעצמו פשיטא דיכול להורות, דהחשוד אינו אלא שלא יתיר האסור במתכוין.
ומיהו היינו דוקא בדבר שיש לאדם תורת נאמנות עליו מן התורה, ולאחרים היה נאמן, אלא שלעצמו אינו נאמן משום חשדא שחושדים אותו באמת שמתיר לעצמו שלא כדת. אבל בדבר שאין לאדם יחידי תורת נאמנות עליו מן התורה אפילו לאחרים, אינו נאמן גם לעצמו אפילו בשלו (אף על פי שאי אפשר לתקן הדבר לגמרי. כגון דבר היתר שמסרו ליד אחר וזה שנמסר לו אומר שנאסר, כגון שאומר על היין שנתנסך וכהאי גוונא, והבעלים מכחישים אותו, דלפי דעת הש\"ע לקמן סי' קכ\"ז אין הבעלים נאמנים, או אפילו לפי דעת החולקים שם אלא שהוא דבר דאתחזק איסורא שאין הבעלים נאמנים עליו אלא משום שבידם לתקנו, וכיון שלא היה בידם אלא ביד אחר והוא אומר שלא נתקן, כגון שמסר בהמה אל השוחט לשוחטה והשוחט אומר שנשחטה שלא כהוגן ובעל הבהמה מכחישו, דאינו נאמן לכולא עלמא, הרי זו אסורה אף לו לעצמו. אלא אם כן אוכלה בינו לבין עצמו בלי שיוודע הדבר, אבל אם יוודע הדבר מענישים אותו, מאחר שאינו נאמן לנו, שאנו מחזיקים איסור בבהמה זו מספק והרי בידינו למונעו שלא יאכל ממנה, ואף שאין בידינו לתקן הדבר):
תשובת שאלה נידון סכינים מלוטשים:" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "מה שהקשה הפרי חדש סק\"ו על הרשב\"א, לא קשה מידי. דהא מילתא דפשיטא דלא אמרינן הלכה כתלמיד במקום רב אלא במלתא דתליא בסברא דידיה שאין סברת התלמיד ושיקול דעתו נגד סברת הרב ודעתו, אבל הא דאמר ריש לקיש לגירסת הרי\"ף למטה מן האגפיים היא מילתא דלא תליא בסברא, שהרי בבהמה נמשך כח החוט עד הירכיים שמעמידים אותו ותשש כחו כדפירש רש\"י, ואם כן בעוף גם כן מסתברא הכי. ואם תימצי לומר שבעוף האגפיים מעמידים אותו, אם כן הוה ליה למימר עד בין האגפיים כרבי ינאי, אבל למטה מן האגפיים היא מלתא דלא תליא בסברא כלל, אלא דהכי גמירי ליה מרביה כמו רוב הטריפות שהן הלכה למשה מסיני:", + "והלכך בעי שהייה מעת לעת. הנה מה שכתב הב\"י בשם הר\"ן, ואחריו נמשכו כל האחרונים, דבעינן שהייה מעת לעת, לאו בפירוש אתמר בר\"ן אהך דהכה במקל, אלא מכללו אתמר דכתב דכל הני דאמרינן בשמעתין כו', וסבר הב\"י דגם הך דהכה במקל בכלל כל הני דשמעתין.
ומיהו היינו דוקא היכא דחיישינן לריסוק, אבל משום פיסוק פשיטא דלא בעינן שהייה, כמבואר במקור דברי הר\"ן אל[ו] בחדושי הרשב\"א, הובא בב\"י סוף סי' נ\"ח. עיין שם במ\"ש הב\"י בתחלת הסימן בד\"ה ואם שהתה כו' בשם הר\"ן לפי דעת הרמב\"ם והכי קיימא לן. והלכך בהלכה דאתמר בהדיא בגמרא דאין צריך בדיקה משום ריסוק, על כל פנים אין מקום לשהייה.
דאף הב\"ח לא כתב להחמיר כאן בהלכה יותר מבנפלה הואיל ולא היתה המכה אלא באבר אחד, אלא לענין בדיקה משום פיסוק, וכן משום קריעה באברים הפנימים שבמקום ההכאה, אבל משום ריסוק אין לחוש כלל אפילו בעמדה לשיטת רש\"י, וכמ\"ש מהר\"ם בגליון הרי\"ף שהיא שיטה א' שבר\"ן, והובא בב\"י בסי' נ\"ח, דאין בדיקה כלל לריסוק, וכדעת הטור שם שפרט ומנה י\"ח טריפות. ואם כן לפי זה ודאי דאף בהכה במקום אחד יצאה מחשש ריסוק כשעמדה, דאם לא כן אין בדיקה והכשר לעולם. ולפי דעת הב\"ח סי' נ\"ח גם הרמב\"ם שבר\"ן שם מודה דלא חיישינן לריסוק כלל כששהתה או עמדה. וגם לשון הר\"ן מורה לכאורה דעל כל פנים בעמדה מודה הרמב\"ם לרש\"י. אלא שבחדושי הרשב\"א ותורת הבית הארוך מבואר דגם בעמדה חיישינן לריסוק. אבל בהלכה גם הרשב\"א מודה לרש\"י דאפילו באבר אחד אין חוששין לריסוק, דאם תימצי לומר שהילוך אינו מוציא מידי חשש ריסוק אבר אחד אם כן כשנמצא אבר אחד מרוסק אחר ההילוך אמאי שרי הרשב\"א בתשובה המובאה בב\"י וש\"ע שם, דלמא שלט כח הנפילה והחבטה במקום זה יותר מאחר דחזינן ריסוק, ומנא לן לתלות הריסוק בדבר אחר. אלא ודאי משום דסבירא ליה להרשב\"א שבכל ריסוק המטריף, אפילו ריסוק אבר אחד, אי אפשר שתלך כמו בשאר טריפה. עיין שם בב\"י בשם הרשב\"א. והא דלא חיישינן לשאר טריפות כקריעה ופיסוק כשהלכה, היינו משום שהיא בחזקת בריאה כמ\"ש הר\"ן. ומה שכתב הר\"ן שם תחלה שמחמת החבטה נטרפה כו', היינו לשיטה הא' דהבדיקה אינה אלא לשאר טרפות ולא לריסוק. ומה שכתב אחר כך ואף על פי שאפשר שנקרעו הדקין כו' בחזקת בריאה כו', היינו לשיטת הרשב\"א שממנו מקור דבריו שם, דסבירא ליה כהרמב\"ם דלעיל שם במשנה, עיין שם ברשב\"א. ואם כן בודאי לא נתכוין הב\"ח להחמיר באבר אחד יותר מבנפלה, אלא לענין בדיקה דקריעה ופיסוק.
ואף גם לזאת החומרא משמע מלשון רמ\"א בהג\"ה, וסתימת הט\"ז וש\"ך שם, דהלכה מהני לדידן בכל גווני, דאם לא כן היה להם לפרש דבאבר אחד לא מהני. וטעמם ונימוקם עמם כמו שכתב הר\"ן אף על פי שאפשר שנקרעו הדקין מכל מקום כיון שהלכה כדרכה בחזקת בריאה היא. ולא דמי לחוט השדרה, שאינו בכלל הגוף ובהכאה קלה (אפילו בשבט כמ\"ש הכלבו ורש\"י בספרים אחרים) חיישינן לשבירת השדרה שהמקל נוגע בה ומכה בה בכח וממילא נפסק החוט, כדפירש רש\"י במשנה ריש פרק אלו טרפות. והא דלא חיישינן לחוט בנפילה כשהלכה, היינו שאילו נטרפה על ידי החבטה לא היתה יכולה לילך כמ\"ש הר\"ן לעיל. והיינו בחבטה דנפילה דוקא, אבל אברים שבחלל הגוף ליכא למיחש בהו לקריעה ופסוקה על ידי הכאה שמבחוץ, אלא במכה רבה עד שאינה יכולה לעמוד ולילך כדרכה מחמת הכאה זו, אבל אם הלכה כדרכה בידוע שלא היתה מכה רבה ובחזקת בריאה היא כמו שנתבאר. וכ\"מ בזבחים דף ע\"ד מדלא מוקי בהכה במקום אחד. וכיון דאתחזק ספק טריפות אין מכניסין בעזרה לשוחטה דהקריבהו נא לפחתך, כדפי' רש\"י שם, דלא ככרתי ופלתי סי' נ\"ח. והא דלא מוקי בהכה בחוט השדרה, משום דאפשר לבדוק בשדרה מחיים לפי מ\"ש הט\"ז. והשתא אתי שפיר דלא קשה מידי מ\"ש בסי' ל\"א לרמ\"א וש\"ך דאין צריך בדיקה כלל במוח בנחבסה, משום דמסתמא הלכה. ואם לא הלכה סמך רמ\"א אמ\"ש בסי' נ\"ח.
והנה ממה שכתב הר\"ן אף על פי דאפשר שנקרעו הדקין כו', מבואר הטיב דרוצה לומר דחיישינן נמי לקריעות דקין וכיוצא בהן, ולא לחוט השדרה בלבד. וההיא עובדא דאשתכח חוט דאפסיק, אינה אלא לראיה שהילוך זה אינו מוציא מידי ספק ריסוק כמו שאינו מוציא מידי פסיקת החוט. וכן משמע גם כן בהדיא בתורת הבית הקצר מידי ספק. מעשה כו' מידי ספק כו' עיין שם. ולאיכא מאן דאמר שבר\"ן אפילו הלכה חיישינן לחוט, אין ראיה כל כך מחוט לדחות תלמוד ערוך מהלכה, לפי מה שנתבאר לחלק בין חוט לאברים הפנימים. אלא דנודע מה שכתב מהרמ\"ע דלעולם סברא ראשונה שכותב הפוסק בלשון סתם הוא עיקר בעיניו. וכן משמע גם כן בתורת הבית הארוך שהביא ראיה מאין חוששין דהכה במקל לאין חוששין דכולה שמעתין, דאפילו לחוט אין חוששין, דסבירא ליה דכולהו אין חוששין דכולה שמעתין כי הדדי נינהו לגמרי. ואם כן כולהו חוששין נמי כי הדדי נינהו לגמרי, וכמו שכתב בחדושיו דהא לא מפלגינן בהו בגמרא ועל נפילה דמתניתין מייתי להו כו'. ואם כן לענין הלכה נמי ליכא לפלוגי בהו. וכן משמע ממה שכתב בתורת הבית הקצר דין זה גבי נפולה ולא לגבי שבורה, דלא כטור ששינה דרכו מדרך הגמרא והרשב\"א והרמב\"ם, משום דסבירא ליה כאיכא מאן דאמר שבר\"ן, כמ\"ש הדרכי משה. ומיהו לפי זה דהרמב\"ם גם כן סבירא ליה כהרשב\"א, אם כן צריך לומר דמה שכתב בפ' י\"א בנתרוצץ צריך בדיקה סתם, ומשמע אף שהלכה. היינו משום דנתרוצץ צריך בדיקת סדקין ובקעים מפולשים. והשתא אתי שפיר דלא קשה מידי על רמ\"א וש\"ך שלא הצריכו בדיקה בנחבסה, נגד דעת הרמב\"ם פי\"א. עיין מ\"ש סי' ל\"א.
מ\"ש הפרי חדש שכן דעת רש\"י שכתב חיישינן לחוט השדרה. לכאורה נהפוך הוא, מדלא כתב כן רש\"י תחלה אלא במחיוה אפיסקיה דוקא. תדע שהרי הרשב\"א בתורת הבית הקצר כתב בהדיא בראש המקל מכה בכח ומרסק וכן במקום הקשרים, ובאפיסקיה כתב חוששין שמא פסק החוט, אלמא דסבירא ליה לחלק ביניהם, משום דסבירא ליה שאינה מכה בכח אלא בראש המקל או בקשרים ולא באמצע, אף על פי שמכה לרוחב השדרה. דלא כמשמעות הש\"ך, וצריך עיון:" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "אבל רש\"י כו'. עיין ט\"ז סי' ק\"צ (כיון דרוב דמים מן המקור) לא נחשב זה לספק כו' (פירוש הא דשמא לאו מן המקור). לכאורה הוא נגד הסוגיא (דף י\"ז וי\"ח) דלכולא עלמא מן הלול ולחוץ אין שם ודאי טומאה, ולפירש\"י אתי שפיר. ואף אם תימצי לומר ע\"פ מ\"ש התוס' (דף י\"ז סוף ע\"ב) דחזקה וקורבא מהני למהוי פלגא ופלגא, וסבירא ליה להט\"ז דהיינו דוקא בפרוזדור דהוה קורבא דמוכח כמ\"ש התוס' בב\"ב (דף כ\"ד), מה שאין כן בכתם, אם כן יש לומר דהוא הדין בכותלי בית הרחם למטה ליכא קורבא דמוכח, שהרי העליה למעלה מן הפרוזדור והחדר הוא נמוך ושוה לקרקע פרוזדור כדפירש רש\"י (דף י\"ח ע\"א) והתוס' (דף י\"ז ע\"ב):", + "וכל דם כו' וכסבורה כו'. עיין במשמרת הבית שער הכתמים (דף קע\"ח) בהדיא (בעד הבדוק טמאה נדה דודאי מגופה אתא ובהרגשה אלא דקא סברא וכו'). וכ\"ד רש\"י (דף ג' ע\"א גבי אשה מרגשת בעצמה פי' והא כיון דלא ארגשה מאתמול ודאי השתא בבדיקת עד נפק), מדתלינן בהרגשת עד אפילו לקולא שלא לטמאות למפרע מכלל דחזקה אלימתא היא, כמ\"ש הרמב\"ם ריש פ\"ט (בחזקה שבא בהרגשה), דאף הלל לא פליג על שמאי אלא בקדשים ומדרבנן (ע\"ש ע\"ב בתוס' ד\"ה איכא בינייהו). והתוס' שם ד\"ה מרגשת לא פליגי על רש\"י (דסבירא ליה דשמאי אינו חושש בהרגשת עד)* אלא דלא תלינן לקולא בהרגשת עד, ע\"ש בר\"ן בשם התוס', אבל לחומרא מודו. כמבואר ממ\"ש בספר התרומה גבי מכה שאינו ידוע אם מוציאה דם שהחמיר בבדיקה כמו בהרגשה (ע\"ש סי' צ\"ב. ויובא קצת לשונו לקמן בסמוך), ונודע שתרם תרומת מדותיו של רבו ר\"י בעל התוס'. וע\"ז סמך מהרא\"י (סי' מ\"ז), הובא ב\"י (סוף סי' קפ\"ז), וכתב בפשיטות דהוה ספיקא דאורייתא.
[* הג\"ה ממהדורא בתרא: זה אינו במשמע כלל בלשון התוס', אלא דפליגי בהדיא על רש\"י שפירש שעכשיו הרגישה וכסבורה הרגשת עד היא, והתוס' סבירא להו דאף דלא הרגישה כלל עכשיו אין לטמאה למפרע משום סייג לקדשים, משום דלא פלוג רבנן, ומדאורייתא אוקמה אחזקה. ולהבא ה\"ט דטמאה משום דהך סוגיא דלא כשמואל דבעי הרגשה, וכדמוכח מדשורפים שיריים דתוך שיעור וסת לקמן דף ו' ודף ס', אף שלא היתה עדיין הרגשת עד, וגם כולא סוגיא דמן הלול ולפנים או לחוץ לא אתי שפיר לשמואל, דהא שחתה ונזדקרה קודם בדיקה והרגשת עד. ומשום הכי השמיט בספר התרומה מימרא דשמואל לגמרי דיחידאה הוא. וגם הסמ\"ג לא הזכיר האי טעמא דהרגשה. ומ\"ש הר\"ן בשם התוס', הם תוספות אחרים. וגם בתוס' שלנו ריש פ\"ח, דאמרינן הרגשה שמש ועד ומי רגלים לחומרא. ולתוס' אלו נתכוין מהרא\"י בפסקיו. ובתרומת הדשן סי' רמ\"ו נמשך אחר התוס' אלו שלפנינו רפ\"ק.]
ועיין רש\"י (דף נ\"ז ע\"ב שם) אמר שמואל בדקה קרקע עולם וישבה עליה כו' טהורה כו' עד שתרגיש כו' ופריך מהא דתנן עד שהיה נתון תחת הכר כו' היכי דמי אי דארגישה עגול אמאי טהור אי דלא ארגישה כו' ומשני לעולם דארגישה כו' ופרש\"י ד\"ה לעולם דארגישה ועגול להכי טהור כו' משמע שפירש הסוגיא כפשטה דארגישה ממש. וכן דעת הרמב\"ם בפירוש הסוגיא מדכתב בפ\"ה (ה' י\"ז) ואפילו הרגישה גופה ונזדעזעה כו'. אלא דסבירא להו לרש\"י ורמב\"ם דאף המקשה דלא סבירא ליה הא דמשני אימא הרגשת עד הוא היינו להקל בדארגישה ממש אבל להחמיר בדלא ארגישה לכולא עלמא אמרינן הכי*. ואף להני לישנא דלא אמרינן אשה מרגשת בעצמה, היינו שאין זו הוכחה שלא ראתה דאימור ארגישה ולאו אדעתה, כדאמרינן בגמרא (דף נ\"ז ע\"ב), אבל לא דחזאי בלא הרגשה. מדתנן נמצא בפרוזדור (מן הלול ולפנים ודאי) כו'. כמבואר מלשון הרמב\"ם ריש פ\"ט (בחזקה שבא בהרגשה) כמו שביארנו, והיינו בפ\"ה (שם ביאר דין נמצא בפרוזדור), ור\"ל דנמצא משמע שלא הרגישה ביציאת הדם, ומדשורפין תרומה וקדשים מכלל שחזקתו בהרגשה (ולא דאמרינן דארגישה מעיקרא ולאו אדעתה, דהא אינה מטמאה למפרע לשרוף מדאורייתא אלא כשיעור וסת, שהוא רגע אחד. ועוד דבדקה קרקע עולם וישבה עליה שעה ושתים אמאי היא טהורה דלמא ארגישה ולאו אדעתא). ואין לומר דהאשה טהורה והדם טמא (גבי נמצא בפרוזדור) אף שלא בא בהרגשה, ואתי שפיר נמי הא דתני ר' חייא דם הנמצא בפרוזדור חייבין עליו על ביאת המקדש, ולא קתני חיוב קרבן דבא על הנדה. דזה אינו, דהא הרגשה ילפינן מבבשרה, ושפופרת וחתיכה נמי ממעטינן מבבשרה (ולפי הר\"ן בריש פ\"ח המיעוט הוא משום שאינה מרגשת הדם), והתם אמרינן בגמרא דהדם אינו טמא אלא למאן דאמר מקור מקומו טמא, ורבי סבירא ליה מקומו טהור, וקתני במתני' נמצא כו'. ותו דכולה סוגיא (דף י\"ח) משמע דמתניתין ככולא עלמא היא. והתוס' לא סבירא להו דקדוק לשון נמצא בכהאי גוונא. עיין כרתי ופלתי מ\"ש על התוס' ריש פ\"ב דשבועות (ורוצה לומר דמיירי דארגישה ממש). אי נמי סבירא ליה להרמב\"ם, אם הרגישה ביציאת הדם היתה מרגישה אם מהמקור או מעליה (אלא ודאי דלא ארגשה ממש). והתוס' סבירא להו, כמו שכתב הרשב\"א גבי מכה שבמקור, שאי אפשר לה להרגיש אם מהמקור או מהמכה, והוא הדין הכי נמי אפשר דאינה מרגשת.
[* כדפירש\"י בריש פ\"ק. אלא דאין דין הטומאה תלי בהכי כמו לשמואל, ומשום הכי בנמצא על שלו חייב חטאת להמקשה ולא לשמואל. והיכי דאיכא למיתלי במי רגלים ובמאכולת יש לתלות לשמואל ולא להמקשה.]
וגם אפשר דסבירא להו להתוס' דלא בעי שתרגיש הדם ביציאתו מן המקור, כמשמעות הרמב\"ם (ריש פ\"ט ופ\"ה ה' י\"ז) ורמב\"ן ומהרא\"י בתרומת הדשן הובא ב\"י וש\"ע סי' ק\"צ, אלא דאף הרגשת בית החיצון מטמא, דהא מבבשרה ילפינן לה דהיינו בית החיצון. וכן משמע מלשון ספר התרומה וסיעתו גבי מכה שמרגשת שהדם נופל מהרחם, משמע שרוצה לומר מבית החיצון דמקרי רחם בגמרא ריש פרק קמא ובתוס' ורא\"ש ריש פ\"ט. דאם לא כן הוה ליה למימר שותתת או יוצא, שהרי אינו נופל באויר כיון שהוא לצד אחוריה ונמוך ושוה לקרקע הפרוזדור. ועוד דתחלה כתב אם בודקת באותו מקום כו', ובדיקה זו היא בבית החיצון (עיין ב\"י סי' קצ[ו]), ולמה ליה למימר תו אם מרגשת כו', הא כל שכן הוא, דמכח קושיא זו נדחק רמ\"א לפרש דבדיקה זו היא במקור כמ\"ש סי' קפ\"ז, אבל זה אינו כמ\"ש שם. ומלשון הטור וש\"ע סי' זה, אינו ראיה, משום דמיירי בדם שבבית החיצון שמטמא מיד ביציאתו מהמקור. ואדרבה מדכתבו בסי' ק\"צ שיצא מבשרה, ולא בבשרה כלשון הרמב\"ם ורמב\"ן, משמע דר\"ל דאף שמרגשת ביציאתו, דהיינו בשרה דקרא מהני. אבל אין לומר דדוקא הרגשת בית החיצון בעינן, כלישנא דקרא, דאם כן למה לי למעוטי שפופרת משום שאין דרכה של אשה לראות בשפופרת, כדאיתא בגמ', וכפירוש הרמב\"ם והרא\"ש (עיין במ\"ש סי' קפ\"ח), תיפוק ליה משום שאינה מרגשת. ואפשר שמכאן יצא להרמב\"ם דהרגשה היא במקור, ולא סבירא ליה כפירוש ר\"ן ריש פ\"ח דשפופרת ממעטינן משום הרגשה, דהא אינה מכנסת השפופרת אלא בפרוזדור כמ\"ש הרמב\"ם בפ\"ה. ולהר\"ן סבירא ליה דהרגשת בית החיצון* דוקא בעינן, דהא הרגשת יציאתו מהמקור יכול להיות גם ברואה בשפופרת.
[* עיין שם בר\"ן דבעינן דוקא הרגשת דם ולא שפיר וחתיכה. ומיהו אם כן מאי פריך ברפ\"ח (גבי האשה שהיא עושה צרכיה) ואי דארגישה כו', הא ודאי ארגישה מי רגלים עם דם, דדמי לחתיכה דפלי פלויי לפ\"ד הר\"ן. ואין לומר דשאני מי רגלים שאינם מהמקור והרגשתם לאו כלום, דהא הוא בענין דהדור למקור, אלא דהא דפריך ואי דארגישה כו' היינו הרגשת הגוף ממש, כמ\"ש הרמב\"ם ורמב\"ן שם. וגבי שפופרת סבירא ליה לר\"ן כפרש\"י שהכניסה תוך המקור וארגשה השפופרת ולא הדם שבתוכה, דומיא דחתיכה שדם אגור בתוכה. אבל בפלי פלויי מקרי הרגשה לשניהם בשוה. דלא כשב יעקב בשם בית יעקב גבי דם מעורב בליחות דלא מיקרי הרגשה לדם ע\"ש, דזה אינו, דמאי שנא מפלי פלויי. וגם בגמ' פ\"ט בשופעת דם טמא מתוך דם טהור לא חילקו בין רב למעט. ולא דמי למי רגלים שאינה מרגשת דבהדור למקור. וגם מ\"ש שם בסי' מ\"א דליחות הרבה הן כמכה אם גדילות מהמקור, צריך עיון גדול, הא גם דמים טהורים באים מהמקור כמ\"ש תרומת הדשן, ואין שם מכה עליהן כי דרך נשים הוא, ומאן מפיס לחלק ולהכיר אם הם גדילות מהמקור או שבאו שמה משאר אברים. וגם לחלק בין רב למעט הם דברים בדויים. וגם מ\"ש דדם נדה אינו אלא הבא משאר אברים למקור ולא דם הגדל במקור צריך עיון גדול. וגם אם תימצי לומר שהליחות כמכה, אין לטהר הדם המעורב, דמאי שנא מפלי פלויי שאין לך מכה גדולה מחתיכה שהפילה, דמשום הכי אם דם חתיכה היא טהורה לכולא עלמא, אלא דת\"ק מטמא בפלי פלויי משום דלאו דם חתיכה הוא אלא דם נדה שנכנס בבקעי החתיכה, והוא הדין וכל שכן בליחות. רק שבזה יפה כתב שטיפת דם המעורבת בליחות לא אמרינן חזקתו בא מהמקור, אלא ספק שקול הוא שמא מהעליה, משום דמסתמא באה הטיפה ממקום הליחות, כמ\"ש בסימן קצ\"א בשם התוספות והרא\"ש ע\"ש. ולא דמי לפלי פלויי, דהתם אמרינן שהחתיכה הוציאה עמה דם נדה ונבלע בבקעות שבה.]
ולפי דעת הרמב\"ם ורמב\"ן היה אפשר לומר, דדוקא בנמצא בפרוזדור אמרינן כסבורה הרגשת עד הוא, דקרוב הדבר לטעות מפרוזדור למקור, דפתח הפרוזדור הוא בעומק לפנים, ומשום הכי דקדק הרמב\"ם ריש פ\"ט בלשונו ונקט פרוזדור. דלא כתוס' יו\"ט שכתב לדעת הרמב\"ם דכל בית החיצון נקרא פרוזדור, שהרי כתב בפ\"ה ובגמר ביאה (האבר נכנס לפרוזדור) כו'. ובהכי אתי שפיר לשון המשנה לאחר זמן טמאים מספק, דאף האשה אינה טמאה ודאי, משום דמיירי דומיא דרישא בקינוח ולא בבדיקה (ואפשר דאתי שפיר נמי אף להר\"ן דקינוח הוא מבחוץ, וליכא למימר כסבורה הרגשת עד שבחוץ בהרגשה שמבפנים. אלא מהא דאמרינן בגמ' אותו מקום דחוק הוא, משמע דמבחוץ לאו דוקא אלא שהכניסה מעט, כמ\"ש הרא\"ש בפירוש, וכן הוא ברבינו ירוחם הובא ב\"ח סי' קצ\"ו). והא דבר פדא (דף ס' ע\"ב דאמר כל שבעלה בחטאת (כגון שבדקה כשיעור וסת למציאת הדם) טהרותיה טמאות), יש לומר דמיירי בדארגישה, ולא בשעת עסק הטהרות, כמו שצריך לומר לפי דעת התוס' דלא סבירא להו שחזקתו בהרגשה. אלא שצריך עיון אמאי תטמא אפילו בכשיעור וסת, כיון שלא הרגישה אז. וע\"כ צריך לומר דמשהעד עומד בצד המשקוף ממש ואינו מחוסר הבאה כלל אפילו משהו (עיין רש\"י דף י\"ב) היא מרגשת בנגעו בבשרה כסבורה כו', משום שחזקתו בהרגשה כמ\"ש הרמב\"ם. אבל להתוס' צ\"ע. ומ\"ש הרמב\"ם ריש פ\"ט בפרוזדור, הוא משום דחוץ לפרוזדור בכותלי בית הרחם ליכא ודאי טומאה לעולם, מה שאין כן בפרוזדור דאיכא ודאי טומאה מן הלול ולפנים, והיינו משום שחזקתו בהרגשה. וכוונת הרמב\"ם להביא ראיה לחזקה זו ממתניתין דנמצא בפרוזדור מן הלול ולפנים, כדמסיים כמו שביארנו. אלא שקשה הדבר לטעות כל כך בקינוח לפתיחת המקור. אבל אם תמצי לומר דסגי בהרגשת בית החיצון אתי שפיר, דיש לומר דעובי כותלי בית הרחם מבחוץ קרינן בהו בבשרה בעובים כמו בחללם מבפנים, דמקרי כותלי בית הרחם בגמרא (ועובי הוא בשר ולא עור כמ\"ש בעץ חיים שער כ\"ב פ\"ב), מה שאין כן ממנו ולחוץ עור הוא ולא קרינן ביה בבשרה. והרמב\"ם ורמב\"ן, אפשר דלרבותא וקושטא נקטו הרגשת יציאתו מהמקור, דבהכי נמי טמאה אף על פי שהדם בפנים, ולא נתכוונו לדווקא כלל. ולכן כתבו הטור וש\"ע סי' ק\"צ מבשרה סתם, דמשמע בין מקור לחודיה בין בית החיצון לחודיה וצ\"ע.
והנה מאי דפשיטא ליה למהרא\"י דבבדיקה הוה ספיקא דאורייתא לכולא עלמא, לבד שיש לומר שהוציא כן מלשון ספר התרומה וסיעתו דלעיל, ראה זה מצאתי שאי אפשר כלל לומר שהוא איסור דרבנן משום טומאת כתמים לחוד, דאם כן בדקה בדבר שאינו מקבל טומאה טהורה כמו בדקה קרקע עולם כו', וזה אינו, דהא עיקר הבדיקה היא בצמר גפן שאינו מקבל טומאה, כדאיתא בגמ' (דף י\"ז) וכדלקמן סי' קצ\"ו. וגם צמר סתם אינו מקבל אפילו טומאת נגעים עד שיהא טווי. וגם בגד פשתן דלקמן שם, הם שחקי דכיתנא דמעלי לבדיקה כדאיתא בגמ' שם, וגם הם אינן מקבלים טומאה אלא אם כן יש בהם ג' על ג'. אלא ודאי דליכא למאן דאמר דהוא מדרבנן. ואין לטעות בלשון הט\"ז סי' ק\"צ (ס\"ק כ\"ג דאין כאן ספק דאורייתא כיון שלא הרגישה בדם מן המקור), דיגיד עליו ריעו בס\"ק כ\"ט ומ\"א מבואר להיפך (ז\"ל בס\"ק מ\"א בעד הבדוק כו' דהוה כראיה לכל דבר, ובס\"ק כ\"ט כל שלא הרגישה כו' ולא ראתה על העד כו' משמע דראיית העד דמי להרגשה), ובס\"ק כ\"ג נתכוין למ\"ש הב\"י (דכיון שלא הרגישה רגלים לדבר שלא בא מגופה ולפיכך תולין במה שאפשר כו'), וקיצר בהעתקה ע\"ש. ומהר\"מ בהגהות מיימוניות שמיחה באשה שהיתה בודקת כו' (כיון דמדאורייתא בעינן שתרגיש כו'), אתי שפיר דווקא לפ\"ד הרמב\"ם, משום דממה נפשך, אי בתר חששא אזלת דילמא חזאי בלא הרגשה, הרי אינה טמאה אלא מדרבנן והם אמרו והם אמרו, ואי בתר חזקה אזלת שחזקת הדם בהרגשה, אם כן הרי רגלים לדבר דלא חזאי מדלא ארגישה ממש כמ\"ש הב\"י סי' ק\"צ (ותדע מדלא מקרי רואה מחמת תשמיש בלאחר זמן, עיין מ\"ש סי' קפ\"ז). דגדולה חזקה זו שחזקת הדם בהרגשה שהרי שורפין עליה תרומה וקדשים, והיא משמשת קולא וחומרא, חומרא לשרוף קדשים מכאן ולהבא שהרי דם לפניך וחזקתו שבא בהרגשה וכסבורה כו', וקולא להך לישנא דאשה מרגשת לענין למפרע, כשלא היה דם לפניך לא חיישינן שמא היה בבית החיצון, ולכולא עלמא היכא דאיכא למיתלי דליכא דם מגופה, דלא פליגי אינך לישנא אלא למפרע ומשום דאיכא למימר ארגישה ולאו אדעתה, כמ\"ש התוס' ריש פ\"ח, מה שאין כן בזמן מועט דתשמיש. (ובזה נסתלקה קושית התוס' ד\"ה מרגשת מעל רש\"י דסבירא ליה כסבורה הרגשת עד הוא, דאם כן אתמול כי שימשה נמי כסבורה הרגשת שמש ואמאי דיה שעתה לשמאי), דרש\"י כהרמב\"ם סבירא ליה, וכשהדם לפניך אמרינן חזקה לחומרא, וכשלא היה לפניך אמרינן לקולא, ולא אמרינן כסבורה כו' אלא כשהדם לפניך ואי אפשר לתלותו בדבר אחר כדעת הב\"י (ועיין במ\"ש סימן קפ\"ז טעמו ונימוקו):", + "שממקום דישה כו'. עיין גמ' (דף מ\"ב ע\"א וע\"ב) דפשטא דברייתא (הנדה כו' והיולדת כולן מטמאין בפנים כבחוץ) משמע בהדיא דנדה דמיא ללידה בטומאתן. וע\"ש בתוס' ד\"ה שהוציא (דכתב לחד שנויא שיש לחלק בין דם נדה לדם לידה). ועיין רמב\"ם הל' טומאת מת (פרק כ\"ה ה\"ח[)] כיון שנפתח הרחם כו', ושם (בהל' י\"[ב]) משיצא לפרוזדור כו', מבואר שכך היה גרסתו בגמרא שמא יצא (הולד) לפרוזדור (שמטמאה משום לידה בפנים בפרוזדור), (ולא כגי' שלפנינו חוץ לפרוזדור). ומתורצים ב' קושיות התוספות (ד\"ה שהוציא, לפי גירסתנו, הא' דהא תנן דם הנמצא בפרוזדור טמא, והב' דאמרינן (בב\"ק) [בבהמה המקשה] דאשמועינן גבי אשה דאית לה פרוזדור, ומאי אהני הפרוזדור כיון שיצא חוצה לו). ומשום הכי נמי כתב בפ\"ה מהל' איסורי ביאה דהאבר מגיע לפנים מן הלול, דלכאורה למאי נפקא מינה ומנא ליה. אלא ודאי דנתכוין למ\"ש. ומה שכתב ועד היכן כו' עד מקום דישה כו', הוא עד ולא עד בכלל (וקא נקט מבפנים לבחוץ), דלא כתוספות יו\"ט שלא העתיק לשון הרמב\"ם ככתבו וכלשונו והשיאו לדרך אחרת.
ומה שכתב בפירוש המשנה אם יצא דם מן המקום כו', לא שיצא (ממנו) למטה קאמר, אלא שיצא על העד שבודקת באותו מקום שהרגישה בו בדם. ונפקא מינה לטומאות למפרע משעה שהרגישה. אי נמי דלא אמרינן הרגשת עד הוא אלא היכא דלא ארגשה כלל בדם, ומשום שחזקת הדם שבא בהרגשה, אבל היכא דארגישה בדם ממש אלא שהוא בפנים עדיין, והוציאתו בבדיקת העד, לא אמרינן הכי, דמהיכי תיתי להוציאה מחזקתה, ואם כן היא טהורה מדאורייתא, וגם מדרבנן אם העד הוא דבר שאינו מקבל טומאה. אי נמי כגון אם הוציאה העד בענין שלא נגע הדם בבשרה דטהורה היא, דומיא דרואה בשפופרת, לפי דעת הרמב\"ם דטעמא דקרא משום הפסק בין דם לבשר שאינו נוגע בבשרה ולאו אורחא בכהאי גוונא כדלקמן (סי' קפ\"ח). ואף אם תימצי לומר דהפסקה ממש בעינן, ולא סגי בהפסק אויר, משכחת לה נמי בעד בכהאי גוונא שירד הדם תוך המוך, ונמצאו צדדי המוך מפסיקין בין דם לבשר בית החיצון דומיא דשפופרת, אלא שנטמאה בצאתו מהמקור עד אותו מקום שבדקה בו. ובשפופרת מיירי שהכניסתו בכל הפרוזדור עד למעלה ממקום דישה סמוך למקור, לפי דעת הרמב\"ם, כדלקמן (סי' קפ\"ח):" + ], + [ + "ולפי זה כל שכן כו'. עיין ב\"י סי' שפ\"ג בשם תורת האדם להרמב\"ן להחמיר אם הוא בבגדו כו' משום לך לך כו', אע\"פ שהתיר בחבוק ונישוק כמ\"ש ב\"י בשם הרמב\"ן, וכן הוא בבעלי הנפש להראב\"ד (דף ד' סוף ע\"ב) להדיא. וכן כתבו הרא\"ש והטור (סי' שמ\"ב) בשם הראב\"ד אפילו באבילות דקילא ליה (דהיינו כשמת לו מת קודם החופה שהתירו לדחות ז' ימי אבילות), וכן דעת הטור וש\"ע וכמ\"ש הש\"ך שם סק\"ה, אף על גב דאסור לישן עמה אפילו הוא בבגדו כו' משום לך לך כו', במכל שכן מאבילות דחמירא ליה (שבסימן שפ\"ג) כמ\"ש בסימן שפ\"ג. ומה שכתב רמ\"א בסי' שפ\"ג להחמיר בחבוק ונישוק, היינו משום לך לך כו' ולא מדינא, ומשום הכי כתב בלשון ויש להחמיר כלשון הש\"ע שם גבי הוא בבגדו כו'. ואתי שפיר דלא קשה מידי מ\"ש הש\"ך בסי' שמ\"ב סק\"ה לפי דעת הש\"ע, דהתם מיירי מדינא:", + "ומשום הכי לא דמי כו'. ומשום הכי נמי לא דמי ליום הכיפורים וט' באב. ומ\"ש הט\"ז (ראייה לאיסור) מסי' שמ\"ב, צע\"ג דהרא\"ש (שם) לא כתב איפכא מסתברא, אלא לאסור היחוד ביום אבל בשאר פרישות מודה להראב\"ד, עיין שם בטור ובדרישה ובש\"ך סק\"ה. ואף לפי מ\"ש הש\"ך שם בשם הרא\"ש דכתובות, היינו משום דהתם אפילו יחוד אסור, כמבואר מלשון רבינו ירוחם שבש\"ך שם, כי מאחר (שאסור לישן עמה ביחוד כ\"ש שאסור למזוג כו') עיין שם. ועיין בהראב\"ד דכתב להדיא (דף ד' ע\"ד) דחבוק ונישוק שרי סמוך לוסתה, והסכימו עמו הרמב\"ן ורשב\"א ושאר פוסקים ראשונים ואחרונים. אם כן הדבר ברור דליכא איסורא מדינא, אלא דהמחמיר תבא עליו ברכה כמו שכתב הב\"ח. ואם כן ביוצא לדרך אין מקום להחמיר כלל כמו שכתב הש\"ך. ודברי הט\"ז צ\"ע:", + "ולא י\"ב שעות כו'. מה שכתב הש\"ך לחשוב שעות זמניות וכהאי גוונא מצינו כו' (לענין ק\"ש ולענין חמץ כו' ולענין חישוב תקופות כו'), אינו מובן לכאורה, ואדרבה היינו כדעת הב\"י דלעולם היום נחשב לי\"ב שעות בין ארוך בין קצר כמו לענין ק\"ש וחמץ, אלא דלענין חישוב תקופות אינו כן כמו שכתב הלבוש בא\"ח סימן תכ\"ח. ועיין ש\"ך סימן קצ\"ו (סוף ס\"ק ד') מבואר שהבין שעות זמניות דהכא הן כמו חישוב תקופות שהיום הוא משש שעות לפני חצות היום עד שש שעות אחר חצות וכן בלילה, ומשום הכי כלל כאן חמץ וק\"ש עם חישוב תקופות, זהו דעתו בבירור, והוא פלאי, וצ\"ע:", + "וכיון שההפלגה כו'. עיין תוס' ב\"ק (דף ל\"[ז] סוף ע\"ב) ובתורת הבית הארוך (דף קס\"ט ע\"א) ובבדק הבית ומשמרת הבית (שם) דהפלגה דמיא לסירוגין דשורים, ואם כן צריכים להיות סירוגין שוים. ומסתימת לשון הטור וש\"ע, אין ראיה, שהרי לשון הרמב\"ן בהלכות הוא ג\"כ כלשון הטור וש\"ע, והרמב\"ן סבירא ליה אפילו לענין פרישת עונה שאם המשיכה ראייתה כמה ימים חוששת לכל יום בפני עצמו, שכל יום וסת בפני עצמו הוא, ואם כן פשיטא דהוא הדין לענין מנין הפלגה שאין שאר הימים טפלים לראשון. אלא אפילו הרשב\"א לא נחלק אלא משום שבהסתלק העיקר כו' ולא כשלא נסתלק.
ומשום הכי פירש הרמב\"ן גבי עונה בינונית, לאשמועינן דהכא דוקא מחשבים מתחלת ראייה ולא דמי לוסת ההפלגה. וטעמו ונימוקו עמו, משום דבגמרא אמרינן (גבי עונה בינונית וכמה אמר כו' שלשים יום ורבא כו') מר קחשיב ימי טהרה לבד (שהם כ\"ג ימים לגירסת רבינו חננאל עיין שם בתוס'[)] ומר חשיב ימי טומאה וטהרה (ולא פליגי אהדדי). ולפ\"ז משמע בהדיא דלכולי עלמא מחשבינן כל ז' ימי נדתה בטומאה אע\"פ שלא ראתה בכולן, דאם לא כן פליגי אהדדי. וכן בדין, שהרי בין כך ובין כך טמאה היא, וגם מעיינה פתוח כל ז', דמשום הכי לא קבעה וסת. ומשום הכי אינה צריכה בדיקה לידע וסת ההפלגה, דאין ההפלגה מתחלת בנדתה אלא מסוף ז' ימי נדתה ששוב אין המעיין פתוח, ומתחילין ימי טהרתה לגירסת ר\"ח (ואתי שפיר דלא קשה מידי מ\"ש בכרתי ופלתי סי' קפ\"ט (ס\"ק ט\"ז) להב\"ח והש\"ך ודו\"ק). ואף האידנא שיש להם דין זבות. ועוד דאף בימי נדה קובעים וסת האידנא ולא מחזקינן לה במעיין פתוח. ולענין וסת ההפלגה מונין מראיה השנית (עיין כרתי ופלתי סי' קפ\"ט ס\"ק ט\"ז) כדלקמן סי' קפ\"ט לדעת הרמב\"ן שם, דלא כרמ\"א וט\"ז שם. מכל מקום לענין עונה בינונית שהוא וסת לרוב הנשים שהן רואות משלשים לשלשים יום לא שייך לחלק בין זמנם לזמן הזה, שמכל מקום הן רואות בסוף ל' מתחלת ראיה כמקדם, ודו\"ק:" + ], + [ + "שאי אפשר לה כו'. מה שכתב הכרתי ופלתי דדוקא בהסתר כו'. על כרחך הרמב\"ן ורשב\"א ור\"ן לא סבירא להו לחלק בהכי, מדהביאו ראיה מפרק המדיר, דמיירי שכבר שימשה ומשום הכי אינה נאמנת באמתלא כמ\"ש בדרישה לפי דעת הטור ע\"ש:" + ], + [ + "ולא מרגשת כו' וזו כו'. עיין משנה (דף ס\"ג ע\"א) ושם (ע\"ב) ר' יוסי אומר אף ימים כו', ואף אם תימצי לומר דת\"ק מודה בוסתות דימים, מכל מקום שקולים הם ואשה שיש לה וסת מקריא (אפילו בוסת הגוף בלבד דמיירי ביה ת\"ק), כמבואר מלשון הרמב\"ם. דהשתא אתי שפיר דלא קשה מידי מ\"ש בכרתי ופלתי סי' קפ\"ד דהעומדים בשטת רבנו חננאל (דאשה שאין לה וסת צריכה בדיקה) לא סבירא להו עונה בינונית כלל (דאשה שיש לה ווסת חוששת לווסתה ולא לעונה בינונית ושאין לה וסת חוששת לכל יום), דזה אינו דהעומדים בשטת רבנו חננאל מוקמי למתניתין וגמרא ביש לה וסת הגוף, דחוששת לעונה בינונית כמ\"ש לעיל סי' קפ\"ד:" + ], + [ + "וגם טהורה כו'. כן כתבו רש\"י והר\"ן דהדם טהור. ורמב\"ן ומרדכי כתבו דהיא טהורה. וכן הוא בהגהות מיימוניות אם תמצא טהורה עיין שם. ובספר התרומה בסימנים כפל לשונו טהורה ומותרת כו' טמאה ואסורה כו'. וכן הרמב\"ם כפל לשונו טהורה ומותרת כו'. וכ\"מ בהדיא ברשב\"א ורא\"ש במחלקותם על הראב\"ד, במ\"ש דהאידנא אף במן הצדדין צריכה לישב ז' נקיים, מכלל דלדידהו סבירא להו דאינה צריכה ז' נקיים. דאף אם תימצי לומר דסבירא ליה להראב\"ד דכיון שצריכה לישב ז' נקיים יש לאוסרה על בעלה, דאין לחלק ביניהם כמ\"ש בכרתי ופלתי לדעת רמ\"א, אם כן ממילא לדידהו אינה צריכה ז' נקיים (ומ\"ש בכרתי ופלתי ס\"ק [ז] דאלף שפופרת כו', דבריו צריכים עיון גדול, מלבד שסותרים זה את זה, שבס\"ק ה' העלה שאין לחלק בין לבעלה בין לטהרה לגמרי). וכ\"מ עוד בהדיא בתורת הבית הארוך (סוף שער ד'), הובא ב\"י, במ\"ש גבי רואה מחמת מכה דאינה צריכה שפופרת מדתניא פרק תינוקת כו'. וכ\"מ עוד בתשובת הר\"ן סי' מ\"ט.
עיין שם שהתיר אף ברואה אחר כך. ופשוט הוא, דמאי שנא דם שתראה מדם שראתה. ומה שכתב הראב\"ד, הובא ב\"י (עכשיו שאין אנו בקיאין בין בראשו לצדדין כו' גם רפואה כו' מיהו אין מוציאין אותה מבעלה אחר בדיקה זו ורפואה זו) עד שתבעל ותחזור לקלקולה, לא קאי אלא ארפואה זו. ואם תימצי לומר דקאי נמי אבדיקה זו, יש לומר משום דסבירא ליה דאף מן הצדדים טמאה בזמן הזה, כמ\"ש הרא\"ש והרשב\"א והר\"ן בשמו, הילכך אין להקל שלא להוציאה מבעלה אחר הבדיקה אלא משום שיש לומר גם כן שנתרפאת לגמרי ולא תראה עוד, הואיל ולא נמצא עכשיו על המוך כלום, ומה שנמצא על הצדדים מקרה הוא כיון שלא הוחזק בג' פעמים, ואין לאוסרה בשביל כך אף שגזרו על דם הצדדים. אבל אין לומר דהראב\"ד מיירי בבדיקה שלא נמצא כלום לא על המוך ולא על הצדדין, וסבירא ליה כריצב\"א דאמרינן נתרפאה, וסבירא ליה כהרמב\"ן דאפילו בפעם אחת שחזרה וראתה בידוע שלא עלתה לה רפואה כדלקמן סעיף ט'. דהא הראב\"ד כתב אחר בדיקה זו, והתם על כרחך לא מיירי בכהאי גוונא, מדכתב שאין אנו בקיאין בין בראשו לצדדין מכלל שנמצא על הצדדין. ועוד דבלא נמצא כלל על כרחך סמכינן אבקיאתנו, שהרי בדיקת הזבה להפסיק טהרה וז' נקיים בדיקה אחת ודאי הוא מדאורייתא וסמכינן עלה, כל שכן בזו שאינו אלא משום וסתות דרבנן.
והנה מדהחליט הראב\"ד שלא לבדוק בשפופרת בזמן הזה, מכלל דסבירא ליה דלא מהניא בדיקה אלא כשנמצא על הצדדים ולא כשלא נמצא כלום. אבל מהרשב\"א ורא\"ש ור\"ן דלא השיגו עליו בזה, אין ראיה דסבירא להו הכי, דיש לומר דעדיפא מינה וקושטא דמלתא קאמרי, דאפילו נמצא דם בצדדין טהורה. ומשום הכי הביא רמ\"א בדרכי משה והש\"ך דעת ריצב\"א להלכה, ולא חששו להראב\"ד, הואיל ונדחו דבריו. וכן משמע בהדיא ברמב\"ם סוף פ\"ד, עיין שם שכתב (גבי רואה מחמת תשמיש ג' פעמים לג' אנשים אסורה) עד שתבריא כו' (כיצד בודקין לידע) אם נתרפאה כו' (מביאין שפופרת כו'), ור\"ל דכשלא נמצא דם כלל בידוע שנתרפאה, וכשלא נמצא על המוך כלום אלא על צדדי השפופרת בידוע שהוא מן הצדדים. ומשום הכי (בסיפא כשלא נמצא על המוך כתב בידוע שהדם שהיא רואה מדוחק הצדדים כו') לא כתב הדם שהיא רואה מחמת תשמיש כמ\"ש בתחלה (ברישא), אלא שהדם שהיא רואה סתם, וקאי בין אשעת תשמיש בין על זה שנמצא בצדדי השפופרת. ולא הוצרך לפרט דבלא נמצא כלל טהורה, שסמך על שסתם להיתר בלא נמצא על המוך כלום, דמשמע אפילו נמצא על הצדדים, וכל שכן בשלא נמצא כלל דאמרינן דנתרפאה, כמובן מתחלת דבריו. וכבר נודע דרכו ששנה דרך קצרה וסמך על המבין. וכיון דהרמב\"ם סבירא ליה כהריצב\"א הוה ליה הראב\"ד יחיד לגבייהו, ומשום הכי לא חששו לו רמ\"א וש\"ך. ואף שהרמב\"ן סבירא ליה נמי כהראב\"ד, הרי לא פירש הטעם מפני שאין אנו בקיאין כו', ואפשר דסבירא ליה כמו שכתבו הרשב\"א והרא\"ש והר\"ן בשם הראב\"ד דאף דם הצדדים טמא האידנא.
אבל בב\"י לא הביא דברי הריצב\"א, וגם לא הבין כך דעת הרמב\"ם, עיין שם ובכסף משנה, דמשמעות לשונו שם הוא אף שלא נמצא דם כלל (בידוע שהוא מן הצדדים), ובפרט ממה שהקשה מאצבעות וכחות (למה תלינן בשלא נמצא על ראש המוך נימא אין כל האצבעות וכחות שוות), דבנמצא על צדדי השפופרת לא קשה מידי, ואין צריך לדחוק כל כך (כמ\"ש הב\"י וטעמא דרוב נשים אינן רואות מחמת תשמיש), דיש לומר בפשיטות דכיון דחזינן דאתא דם מצדדין מהיכי תיתי ליחוש שמא בא גם מהמקור הוה ליה ספק וודאי כו', כמ\"ש בתשובת מהרי\"ו סי' כ\"ה, ועוד דאשה בחזקת טהורה כו' והכא דם הצדדים לפניך, אלא שבאת לחוש לאצבעות וכחות לומר שמא תראה מהמקור, ואין להוציא אשה מחזקתה בשביל חששא, כמ\"ש הרשב\"א גבי מכה דמספק אל תאסרנה לעולם. ומ\"ש בב\"י (כיון שהיא למודה לראות על ידי תשמיש) גם כן תראה (על ידי המכחול) כו', היינו אם הדם מן המקור. ואף אם תמצי לומר שדעת הב\"י אינו כן, הרי הב\"ח כתב כן בהדיא. ואף דיש לומר דלטעמיה אזיל דסבירא ליה דכחות ואצבעות לא שייך במקור, הרי באמונת שמואל סימן כ\"ג השיג עליו בזה, ואפילו הכי כתב בסימן א' דעל ידי תשמיש היתר נתברר שהדם מהצדדים (אלא ודאי דאפילו הכי טפי איכא למתלי בצדדים מבפנים). וכן כתב הט\"ז (ס\"ק ט\"ו) . וכן דעת הגהות שערי דורא. דאף שפתח דבריו לצרף דעת ר\"ח, ור\"ח לא התיר בלא שבעה נקיים, מכל מקום סיים דבריו לסמוך ע\"ד הרשב\"א, והרשב\"א מיירי בלא שבעה נקיים. וסיים שם דאף המרדכי מודה להרשב\"א בכהאי גוונא, דתלינן במכה כמו בבתולים עד שתחייה המכה, והיינו בלא נקיים. ומדכתב וכל שכן הכא, מכלל שגם מ\"ש בסמוך לפני זה כשבא דם לאחר מכאן בא מן הצדדים כו' הוא לטהרה אף בלא נקיים, כמ\"ש בתשובות אמונת שמואל שם לדעת הגהות שערי דורא ע\"ש. ובפרט לפי דעת רמ\"א שאין לחלק בין להתירה לבעלה בין לטהרה לגמרי, כמ\"ש בכרתי ופלתי סק\"ה. ומלשון תלייה (שבהגהות שערי דורא) אין ראיה, דהכי נמי תניא תולה במכתה, ואפ\"ה אינה צריכה ז' נקיים. וצירוף דעת ר\"ח הוא כדי להורות בפשיטות שאין צריך לשאול לרבותיו כלל ע\"ש. אלא שרמ\"א בדרכי משה השמיט מ\"ש בהגהות שערי דורא בלא תלייה אחרת כו' כשבא דם לאחר מכאן בא מן הצדדין כו', כי לא רצה לסמוך ע\"ז למעשה רק בצירוף דעת הרשב\"א עם דעת ר\"ח, כמו שהעתיק בדרכי משה שאלולי דעת ר\"ח לא הייתי מיקל כו', ואם כן אין להקל בלא ז' נקיים אף בלידה, וכל שכן בלא לידה, וכדעת ריצב\"א שהביא בדרכי משה דתלינן שנתרפאה ולא שבא מן הצדדין. וסתימת לשון הגמרא ופוסקים שלא פירשו ואם לאו בידוע שמן הצדדים, דמיירי דוקא שנמצא בצדדין, מסייע להו להגהות שערי דורא והב\"ח והט\"ז והאמונת שמואל. והלכך אף שחזרה וראתה אחר כך טהורה כמבואר בהגהות שערי דורא.
ומיהו היינו דוקא כשאין לחוש לקביעת וסת מורכב, אבל כשיש לחוש לקביעת וסת מורכב מתשמיש והפלגה או חדש חיישינן ליה, ולא אמרינן דמן הצדדים הוא אף ששמשה ולא ראתה אחר כך, דהוה ליה כבדיקת שפופרת ועדיפא מינה, כמו שכתב רמ\"א בסי' זה *, מכל מקום גם שפופרת לא מהניא היכא דאיכא למיחש לוסת כמבואר בט\"ז שם, וטעמו ונימוקו עמו, דבכהאי גוונא אין הוכחה דמן הצדדים הוא מדלא ראתה עכשיו בשעת תשמיש או בבדיקת השפופרת, דאימא משום דלא הגיע שעת וסתה הוא. וכן כתב באמונת שמואל סי' א'. והלכך צריכה נמי לישב ז' נקיים אפילו בפעם אחת שראתה מחמת תשמיש משום חשש וסת החדש. אלא דאם לא ספרה ז' נקיים עד שהגיע יום זה בחדש שלאחריו ולא ראתה, דשוב אינה חוששת לו אף על פי שלא שמשה כדלקמן בש\"ע, שוב אינה צריכה ז' נקיים לפי שיטה זו, אחר בדיקת שפופרת שלא נמצא עליה כלום או ששמשה ולא ראתה.
[* הג\"ה: והוא הדין אחר בדיקת שפופרת שלא נמצא עליה כלום. והא דלא פירשו בגמרא ופוסקים לחוש לוסת אחר הבדיקה, משום דמיירי גם בשנמצא בצדדים.]
ואין לומר דהב\"י וב\"ח וט\"ז לא סבירא להו כמ\"ש האמונת שמואל סי' א', לטהר כל הראיות שרואה אחר בדיקת שפופרת שלא נמצא עליה כלום. וטעמא משום דאיכא למיחש שמא פירסה נדה תחתיו, ולא מחמת תשמיש הוא כלל דנימא שהוא מן הצדדים, אלא שנתקלקל וסתה ואירע לה נדתה בשעת תשמיש. ואף שראתה כן ג' פעמים אין זו חזקה שראתה מחמת תשמיש, דהא קיימא לן וסתות דרבנן, והיינו להחמיר ולא להקל (ואף לפי מ\"ש התוס' ריש פ\"ט (דף נ\"ט ע\"ב) ד\"ה דילמא כו' מדלא חזאי (קודם עשיית צרכיה או אחר כך אם כן הדם לאו ממילא אתי אלא על ידי מי רגלים) כו', ואם כן אף ברואה מחמת תשמיש יש לומר כן. והא דלא נאסרה בפעם אחת משום דאמרינן מקרה הוא ולא תראה עוד. מכל מקום ביאת היתר או בדיקת שפופרת אינה מועלת אלא משום חזקת וסתות, דאם לא כן איכא למימר מקרה הוא שאירע לה לראות מחמת תשמיש כמה פעמים, ולעולם הוא מן המקור אלא שבביאה זו לא אירע לה). דזה אינו, דאם כן בראיות הראשונות שראתה מחמת תשמיש נמי נימא דלמא לאו מחמת תשמיש הוא אלא שאירע לה ראיית נדה בשעת תשמיש, ואמאי אמרינן בידוע שהוא מן הצדדים. ואין לומר משום דממה נפשך מותרת לבעלה, דמכל מקום אמאי טהורה היא, כמ\"ש רש\"י ורמב\"ם ושאר פוסקים כדלעיל. ואין לומר דהיינו בנמצא על צדדי השפופרת, חדא דהב\"י לא סבירא ליה הכי, דאם כן קושייתו מאצבעות וכחות ותירוצו אינו כלום, וגם דלא כהלכתא, כיון שהעיקר תלוי משום שנמצא על צדדי השפופרת ולא משום דרוב נשים כו'. ועוד דאף שנמצא על צדדי השפופרת דילמא השתא הוא דחזאי מחמת השפופרת, אבל בשעת תשמיש אירע לה ראיות נדתה ולא מחמת תשמיש כלל, דהא קיימא לן וסתות דרבנן.
אלא ודאי צריך לומר, כמו שיתבאר לקמן, דרואה מחמת תשמיש ספק שקול הוא אם בא מן המקור או מן הצדדים, ולא דמי לשאר דם הנמצא בפרוזדור שחזקתו מן המקור. והא דלא מוקמינן לה אחזקת טהרה, יש לומר כמ\"ש התוספות גבי מן הלול ולחוץ ספיקו טמא, משום דעל ידי צירוף החזקה עם קורבא דמוכח ומיעוטא דלא שכיחא הוה ליה פלגא ופלגא, והכי נמי אף מן הלול ולפנים, או בכותלי בית הרחם למטה לרש\"י וסייעתו, על ידי צירוף חזקה ה\"ל פלגא ופלגא, משום דאיכא למיתלי בדוחק האבר בצדדים כמ\"ש הרמב\"ם ורמב\"ן, ומהני כמו קורבא דמוכח. דכולה סוגיא (דף י\"ז) מוכחא דכל היכא דאיכא למתלי לקולא נגד הרוב תלינן בצירוף החזקה למהוי פלגא ופלגא, דמשום הכי אמרינן דילמא שחתה ודילמא נזדקרה, אלא דבמסקנא לא חיישינן להכי משום דלא שכיחא עיין שם בתוס', אבל למתלי בדוחק האבר בצדדים מילתא דשכיחא ומסתבר טפי מלתלות במקום שאינו דוחק בה *. ואף שיש לומר שלא ראתה מחמת תשמיש כלל, מכל מקום כיון שראתה בשעת תשמיש איכא סברא מעליא למתלי בתשמיש. דאף רש\"י ריש פ\"ט (דלא סבירא ליה מ\"ש התוס' מדלא חזאי כו'), יש לומר דמודה להתוספות שם בכהאי גוונא דהוה ספק שקול (והתם מיירי לטהרה לגמרי, ואף גם זאת לר' מאיר ולא לרבי יוסי, כמ\"ש בסימן קצ\"א בשם הרשב\"א), ולא גרע מקורבא דמהני בצירוף חזקה למהוי ספק שקול. ואם כן כשיש עוד רגלים לדבר שלא בא מן המקור, מדלא נמצא על המוך כמ\"ש הב\"י, שוב אינו ספק שקול, או דהוה ספק שקול בלא צירוף החזקה ומוקמינן לה אחזקתה. ועיין ש\"ך בכללי ספק ספיקא דין ל\"ג, ובסי' נ\"ג ס\"ק י\"ד, דספק שאינו שקול לא מהני אפילו בספק ספיקא, דלא כמשאת בנימין סי' ס\"ט (עיין מג\"א בא\"ח סי' תס\"ז). ועיין ש\"ך בכללי ספק ספיקא דין ל\"ה, דספק ספיקא דרואה מחמת תשמיש צריך להיות ספק ספיקא גמור כשאר ספק ספיקא, ולא מקילינן בה משום וסתות דרבנן. אם כן מבואר להדיא דספק הצדדין הוא ספק שקול [ב]רואה מחמת תשמיש.
[* הג\"ה: ועוד דרוב נשים אינן רואות מחמת תשמיש כמ\"ש הב\"י. אלא שאינו מובן דהא רוב נשים אינן רואות כלל אף מהצדדין, אם כן חזינן דממיעוטא היא. וצריך לומר כמ\"ש הרא\"ש דמן הצדדים הוא ממכה, ולא שייך רובא ומיעוטא אלא בדבר שהוא טבע בעלי חיים ולא במקריים המתיילדים, כי היכא דלא אמרינן רוב בהמות עולין עליהן זכרים (בבכורות דף כ'). אלא דעל כרחך רמ\"א לא סבירא ליה הכי מדחשיב הצדדים ומכה שבמקור לב' ספיקות. ועיין ר\"ן שכתב גם כן דאין דרכה של אשה כו', אלא דהיינו לומר שלא תראה עוד, אבל לומר שראתה מן הצדדים אין הכי נמי חדוש הוא שחידש הב\"י.]
והא דתנן נמצא על שלו כו' על שלה כו'. בלאו הכי נמי קשה לדעת הרמב\"ם, דסבירא ליה דכל הפרוזדור חוץ מן הלול ספק טומאה הוא, וכל שכן בקינוח מבחוץ. אלא ודאי דמתניתין מיירי דארגשה ממש, כדאוקימנא ריש פ\"ח, ואף למסקנא קיימי הני אוקימתא, כמבואר ממה שכתב הרמב\"ם פ\"ה ה' י\"ז. והוי מצי למימר ולטעמיך כמ\"ש התוס' בכמה מקומות. ולא אמרינן אימא הרגשת שמש הוא אלא בלאחר זמן, דמסייעה חזקה שלא לטמאותה למפרע, דליכא רובא דעדיף מחזקה כנגדה, אבל לטהרה לגמרי לא אמרינן הרגשת שמש הוא לקולא כיון דליכא חזקה דמסייעא, דהא רובא עדיף מחזקה, ורוב דמים מן המקור. ולא אמרינן דהוא ספק שקול אלא בדלא ארגישה ממש, דאף שחזקתו בהרגשה לפי דעת הרמב\"ם, להכי מהניא חזקה ומיעוטא למהוי פלגא ופלגא, אבל בדארגישה ממש לא אמרינן אימא הרגשת שמש הוא, אלא בדאיכא חזקה לחודה בלא רובא כנגדה. ומה שסתם הרמב\"ם בסוף פ\"ה מהל' שגגות (נמצא על שלה כו' וחייבים קרבן כו') ולא פירש דהרגישה, משום שסמך על מ\"ש בהדיא ריש פ\"ט מהלכות איסורי ביאה אין האשה (טמאה כו' עד שתרגיש) כו', ומ\"ש שם הרי זה בחזקת שבא בהרגשה כו', היינו ודאי טומאה מן הלול ולפנים וספק מן הלול ולחוץ, כדמסיים כמו שביארנו, ור\"ל בפ\"ה שמבואר כן בהדיא (נמצא בפרוזדור כו'), ואם כן ממילא משמע דמ\"ש בסוף פ\"ה מהל' שגגות דחייבין חטאת בנמצא על שלה על כל פנים היינו כשהרגישה, ואף בנמצא על שלו, יש ספק שמא הוא מן הלול ולחוץ. והשתא אתי שפיר מ\"ש רש\"י (דף י\"ח) (דללישנא דבתר חששא כו' אפילו בקרקע פרוזדור איכא לספוקי), ולא קשה מידי מ\"ש התוס' (שם) ד\"ה כאן כו' (מנמצא על שלו כו') ע\"ש. והתוס' סבירא להו דאף דאוקמינן בדארגישה אפשר שהוא מן הצדדים. ורש\"י ורמב\"ם לא סבירא להו הכי כמ\"ש לעיל סי' קפ\"ג:", + "ותעקרנו ג' פעמים בבדיקת שפופרת כו'. עיין ש\"ך ס\"ק ל\"ג בשם האפי רברבי. ועיין מנחת יעקב ס\"ק ל\"ד ב' טעמים דלא דמי לשאר וסתות. וטעם הא' הוא עיקר, כדי שלא לאוסרה על בעלה. ומשום הכי בוסת המורכב בעי' עקירה ג' פעמים, כמ\"ש במנחת יעקב ס\"ק ל\"ח:", + "דהוא כמעיין כו'. משמע מלשון הלבוש דאיכא ספיקא אם הכאב בצדדים או במקור, וכן הוא בתשובת אמונת שמואל סי' כ\"ג בהדיא. והשתא אתי שפיר דלא קשה מידי על הט\"ז מתשובת ריצב\"א זו. עיין במה שיתבאר לקמן:", + "לפי דעת הש\"ך הבדיקה כו' בידוע שדם כו' בידוע שמכתה כו'. דאי אפשר לפרש כמ\"ש בכרתי ופלתי לשיטת רמ\"א, ובתשובת חכם צבי לשיטת הש\"ך, דבנמצא על המוך טהורה, דהא על כרחך בדיקת שפופרת דהכא היא ממש כבדיקה דרואה מחמת תשמיש, כמבואר בהדיא מסיום לשון הרשב\"א בתורת הבית הארוך (שלא הובא בב\"י) שכתב כדרך שאמרו ברואה מחמת תשמיש כו' כיצד בודקת כו' אלמא אף בלא בדיקה כו' דאף (כשיש לה מכה אי אפשר לה לדעת כו') אלא (בבדיקה) אלמא כו' עיין שם. ורמ\"א אתי שפיר בפשיטות, דבודקת בשעה שאינה שופעת, ומכנסת השפופרת תוך המקור ממש כשהמכה במקור, כדתניא בברייתא, דהיינו כשהמכה היא בדופני המקור מבפנים ודם הנדה שופע לאמצע חללו, וכשלא נמצא על המוך כלום אלא על צדדי השפופרת בידוע שהוא מדם המכה שבצדדי המקור בדופניו מבפנים, וחזינן שמכתה מוציאה דם. וכן הוא גם כן להש\"ך, אלא שצריך לדחוק ולומר שבשעה ששופעת ומכנסת השפופרת תחלה בלא המכחול, כמ\"ש המנחת יעקב לפי דעת הרמב\"ם שהשפופרת חלולה ופתוחה מב' ראשיה, היא סותמת כל השפופרת במוך שלא ירד הדם לתוכה כשמכניסתה עד תוך המקור ואחר שהכניסתה עד תוך המקור מוציאה הסתימה כמ\"ש החכם צבי, ואחר כך מכנסת המכחול במוך שבראשו, ואם לא נמצא כלום על המוך בידוע שהדם ששופעת הוא ממכה שבדופני המקור מבפנים, והוא שותת ויורד על צדדי השפופרת הנוגעים בדופני המקור ומפסיקין בין הדם למוך שעל המכחול שבתוך השפופרת.
וכל זה להס\"ד שברשב\"א. אבל באמת קשה הדבר להכניס השפופרת אפילו עד המקום שהשמש דש, כמ\"ש הש\"ך בשם המשאת בנימין, כל שכן להכניסה למקור ממש. וכל שאינה מכניסה תוך המקור ממש אי אפשר לידע כלל אם הוא מהמקור או אם מהמכה שבמקור. ולכן כתב בנקודות הכסף וגם בדיקת שפופרת לא שייך כאן כו' ע\"ש. ומכל מקום נפקא מינה לדידן בבדיקות אלו דלרמ\"א וש\"ך, כשהמכה בצדדים של בית החיצון, ואז אין צריך לסתום השפופרת במוך להש\"ך, כמו שאין צריך ברואה מחמת תשמיש, מדלא הזכירה כן הגמרא ופוסקים, מכלל שהשפופרת מגינה. והיינו טעמא נמי דבתולה השופעת (בתוס' דף ס\"ה ע\"ב). ומהני בדיקה זו דלהש\"ך, שהיא בשעה ששופעת לטהרה אף בשעת וסתה, כיון דבכהאי גוונא מקרי מרגשת ממש שהדם יוצא עתה מן המכה לפי דעת הש\"ך ברשב\"א. אבל לפי דעת רמ\"א זה אינו, כדלקמן:", + "דדוחק לומר כו'. וגם מלשון הרשב\"א דכתב כדרך שאמרו ברואה מחמת תשמיש, עיין שם, משמע דבבדיקה אחת משתריא לעולם כמו ברואה מחמת תשמיש. ועוד שגם ברואה מחמת מכה (מחמת תשמיש) סלקא דעתיה למימר הכי, עד שהוכרח הרשב\"א להביא ראיה דאינה צריכה בדיקה, והוה ליה להקשות עדיפא מיניה, דאדרבה לא סגי בבדיקה אחת להתירה לעולם למאי דסלקא דעתיה. ואף גם זאת הפעם אינה מועלת כי אם בשופעת מתחלת ראותה בשעת תשמיש עד אחר בדיקת השפופרת בלי הפסק כלל, וזה אינו במשמע כלל בלשון הברייתא.
(וגם בשופעת איכא לספוקי, בין ברואה מחמת תשמיש בין שלא מחמת תשמיש, דילמא תחלת ראייתה מן המקור וסופה מן המכה. דלא אמרינן בגמרא בשופעת מתוך ז' כו' אלא משום דהתם קא משמע לן ללוי הכי דנסתם הטמא ואחר כך נפתח הטהור, כדאיתא התם בהדיא, אבל בעלמא אפשר לדם טמא לצאת עם דם טהור כאחת, כמבואר בגמרא למאן דאמר וסתות דאורייתא, דחיישינן לדם נדה אף בשופעת ומרגשת ממש שדם זה ממכתה (ואף שי\"ל לסלקא דעתיה דהרשב\"א לפי דעת הש\"ך), אם כן למאן דאמר וסתות דרבנן נמי, נהי דלא חיישינן להכי, על כרחך משום דמוקמינן אשה אחקתה, ולאו משום דאי אפשר לדם נדה לצאת עם דם המכה כאחת. וגם אין לומר משום דמרגשת מתחלת ראיה עד סופה שהדם שותת מן המכה, וכיון שדם המכה ודאי מתחלה ועד סוף ודם המקור ספק אין ספק כו', דהא בבדיקת שפופרת ליכא למימר הכי, דאינה יודעת אלא בשעת הכנסת השפופרת, אבל מקמי הכי אימא מדם המקור הוי. בפרט לפי מה שכתב החכם צבי, אפילו בשעת הכנסת השפופרת לא ידוע דפסק דם המקור. אלא על כרחך צריך לומר כיון דאיכא דם המכה ודאי תו לא חיישינן לדם המקור, אפילו מקמי הכי, משום דהעמד אשה אחזקתה ומספק אל תאסרנה לעולם, ואם כן מה לי שידוע שמכתה מוציאה דם בעת זו מה לי שידוע שמוציאה פעמים רבות לעתים אחרים שלא בעת זו, כיון שגם בעת זו אין הוכחה ברורה מסוף ראיה לתחלת ראיה לטהרה בודאי בלי שום ספק שלא נצטרך להעמידה על חזקתה. ומאחר שכן הוא לסלקא דעתיה דרשב\"א, מכלל דלמסקנא לא בעינן כלל שתדע אם מכתה מוציאה דם ודו\"ק).
(ועיין רש\"י דף ס\"ה ע\"ב ד\"ה מתוך ד' לילות (שם ת\"ר וכולן שהיו שופעות ובאות מתוך ד' לילות לאחר ד' לילות כו' צריכות לבדוק כו'), (ופירש\"י) שאין סומכות (לומר הואיל ושופעות דם מדם בתולים הוא כו'). וכן הוא בתוס' שם ד\"ה וכולן כו' לא סמכינן (למימר הואיל ושופעת דם בתולים) כו' מבואר כן בהדיא, דאפילו בשופעת מספקינן דילמא תחלת ראיה מדם בתולים שהוא מן הצדדים וסופה מן המקור. ומה שהקילו בשלא נשתנו מראה דמים שלה אין ראיה, דשאני התם דשיעורין דלילה אחת וד' לילות לא כתיבי באורייתא אלא מדרבנן שעשו סייג לתורה, ומדאורייתא עד שתחיה המכה תלינן בבתולים כמו בשאר מכה, אלא דרבנן החמירו לפי שהוא איסור שעה כמ\"ש הרשב\"א ור\"ן, עיין ב\"י סי' קצ\"ג, ובשופעת ולא נשתנו מראה דמים לא החמירו, כמו שלא החמירו בתוך הזמן, דכיון ששופעת מתוך הזמן לאחריו ולא נשתנו מראה דמים מוכח קצת שהכל ממקום אחד, כמ\"ש המשאת בנימין סימן מ\"ז, אבל אינה הוכחה ברורה, משום הכי בעיא בדיקה, אף על גב דתוך הזמן לא בעיא בדיקה לבעלה לתירוץ קמא דתוספות, וכל שכן דאינה הוכחה ברורה לסמוך עלה בדאורייתא. וכל שכן לתירוצא בתרא דתוספות, וכן הוא בתוספתא, שצריכה בדיקה בשפופרת, ואינה טהורה אלא אם כן לא נמצא על המוך כלום אלא על צדדי השפופרת, וכל שלא בדקה אף על פי שלא נשתנו מראה דמים טמאה כאילו אינה שופעת מתוך הזמן לאחריו, ולא מהניא כלל מה ששופעת אפילו בדרבנן, דבבדיקה משתריא ודאי אף בשאינה שופעת, כיון שלא נמצא על המוך כלום בידוע שמן הצדדים, ואפילו בנשתנו מראה דמים מהניא בדיקה לפי דעת הכרתי ופלתי. ואף לפי דעת המשאת בנימין שם דלא מהניא אלא בשופעת מתוך הזמן אבל לא ברואה אחר הזמן, כמו דלא מהניא בכל אשה דעלמא, מכל מקום הא גם בכל אשה דלא מהניא על כרחך צריך לומר דחיישינן לתחלת ראיה שהיא מן המקור אף על פי ששופעת ודו\"ק).
ומה שכתב החכם צבי דאינו ספק שקול ולא מוקמינן אחזקה, זה אינו לפי דעת הרשב\"א דמטהר לגמרי בעד שאינו בדוק אף שאינו מצוי שיעברו בו (בשוק של טבחים) כו', כמ\"ש בתורת הבית הארוך. והיינו משום דמוקמינן אחזקתה כמ\"ש בתורת הבית הקצר הובא ב\"י סי' ק\"צ. ואדרבה משם ראיה לטהר על כל פנים בבדיקה, אף שאינה יודעת אם מכתה מוציאה דם, כמו בכתמים, דהא גבי כתמים תניא ספק עברה כו' אינה תולה, ואילו גבי עד שאינו בדוק תולה אפילו בספק עברה ואף שאינו מצוי כו', ואף על פי שהיה בדוק לה מתחלה אלא שנולד הספק בו קודם שבדקה עצמה בו כמ\"ש לקמן סי' ק\"צ, ומשום הכי מקילינן טפי מבכתמים שבחלוקה הבדוק לה, שנולד הספק אחר שלבשתו אם עברה בו אם לאו. ואם כן כל שכן וקל וחומר שיש לתלות בבדיקה במכה אף על פי שאינה יודעת אם מוציאה דם, דתולין בה אפילו בכתמים שבחלוק הבדוק, אף שנולד הספק אחר שלבשתו, (משא\"כ) [מכל שכן] בבדיקה כשיש מכה בגופה. לא מיבעי אם היא בבית החיצון והעד נוגע בה, דפשיטא דמקרי עד שאינו בדוק, דמאי מהני הא דבדקתו מתחלה, כיון שיש לומר שנתלכלך בדם המכה, כמו שתולין בכתמים, אלא אפילו היא בעומק שאינה נוגעת בה, או אפילו היא במקור, מכל מקום כיון שיש ספק בדם הנמצא על העד אם הוא מהמכה אם מהמקור מקרי עד שאינו בדוק, דתולין במכה מקל וחומר מכתמים. ולא מקרי עד הבדוק אלא כשלא נולד הספק עד אחר שבדקה עצמה בו. כמבואר בהדיא בגמרא (דף י\"ד ע\"ב), דמייתי מהאשה שהיא עושה צרכיה לעד שאינו בדוק, והתם נולד הספק בשעה שהיה הדם בבית החיצון, מכלל דלא דמי לעד הבדוק דאינה תולה בו בספק עברה, דאם כן יש לומר דאפילו ר' מאיר מודה הכא. ואין לומר משום דגבי מי רגלים איכא רובא דרוב דמים מן המקור, מה שאין כן הכא דמספקינן בשוק של טבחים. דזה אינו, כי צריך להבין לפי דעת הרשב\"א האיך מדמינן עד שאינו בדוק שהאיסור שכיח טפי מההיתר, ואדרבה ההיתר אינו מצוי כלל, כמ\"ש בתורת הבית הארוך שאינו מצוי שיעברו בו כו', למי רגלים שההיתר שכיח טפי, דחזקה עם המים בא, כיון דבשעת (צרכיה אתא דם) כמ\"ש בתורת הבית הארוך (דף קפ\"א ע\"א). אלא ודאי משום דהתם איכא רובא לאיסורא, שרוב דמים מן המקור, ותרתי חזקה להתירא חזקת אשה וחזקה עם המים בא, (התם בעד שאינו בדוק) ליכא רובא לאיסורא, דדמים דעלמא מרובים מדם המקור, רק שאינו מצוי שיעברו בו כו', ומשום הכי לר' יוסי דאלימא ליה חזקת האשה למיזל בתרה נגד רובא, בצירוף חזקה דעם המים בא, אלימא ליה נמי למיזל בתרה אף שהאיסור שכיח טפי ולא בעי ספק שקול, דאי סבירא ליה דלא אזלינן בתר חזקה אלא בספק שקול, מאי אהני לה ב' חזקות, דכיון דרובא דעדיף מחזקה אחת הוה ליה ספק שאינו שקול, ולר' מאיר בעינן ספק שקול הכא והתם לאוקמה אחזקתה. וכל זה כשנולד הספק תחלה, אבל אם נולד ספק אחר בדיקתה את עצמה לכולא עלמא בעינן ספק שקול, כגון לתלות במאכולת אם הוא עגול, אבל ספק עברה אכתי איכא לספוקי שמא לא ניתז עליה. ואם כן במי רגלים שאינו ספק שקול בחזקה אחת לבדה נגד הרוב, ואפילו הכי קיימא לן כר' יוסי, על כרחך צריך לומר דלא דמי לספק שאחר בדיקה אלא לספק שלפני בדיקה. והוא הדין בספק מכה שאינה יודעת אם מוציאה דם לא דמי לספק שלאחר בדיקה, כיון שהוא בשעת בדיקה, ומקרי עד שאינו בדוק הואיל ולא ידענו מה היה לו מיד שהכניסתו בבית החיצון קודם שהוציאתו, אם נתלכלך בדם המכה אם לאו.
דזיל בתר טעמא, טעמא מאי איכא לפלוגי בין נולד הספק קודם בדיקתה את עצמה לנולד אחר כך, משום שכשנולד קודם בדיקה נולד בשעה שהיא בחזקת טהרה וכשנולד אחר כך נולד בשעה שהיא בחזקת טמאה, דכשנמצא דם על העד הרי היא טמאה בודאי למפרע משעת בדיקה, לולי שנולד ספק זה, ואין ספק זה מוציא מידי ודאי טומאה. ואין אומרים העמד אשה על חזקתה בספק זה שאינו ספק שקול לגמרי, כי אף אם עברה שמא לא ניתז עליה, או דספק עברה גופא אינו ספק שקול, דמהיכי תיתי לומר שעברה ולאו אדעתה. ולא דמי לספק מאכולת בעגול שהמאכולת מצויה שאין לך כל מטה כו' כדלקמן סי' ק\"צ וקצ\"ו. מה שאין כן כשנולד הספק קודם הבדיקה, דכיון שאז היא בחזקת טהרה אי אפשר להוציאה מחזקתה בספק הנולד אז, אפילו שאינו שקול. ולזה נתכוין הרשב\"א בתורת הבית הקצר הובא ב\"י סי' ק\"צ. והלכך כשנולד הספק בשעת בדיקה אינו מוציאה מחזקתה, שלעולם היא בחזקת טהרה עד שתראה הדם על העד שבדקה בו, ואינה טמאה למפרע מדאורייתא אלא בכשיעור וסת שהוא קינוח ולא בדיקה. עיין גמרא (דף ס' ע\"ב) ותוס' (שם) לענין עסק טהרות, דבבדיקה עצמה יש יותר משיעור וסת מכניסת העד עד יציאתו. ושיעור וסת משערין מיציאתו למפרע. וקודם שיעור זה מיד מכניסת העד אמרינן שירד עליו דם המכה, אף על פי שאינה יודעת אם מוציאה דם. וכן במי רגלים דמספקינן דל[מ]א הדור למקור ואייתי דם, אם כן הספק הוא אם חזרו למקור אם לאו, ומשעת חזרתם אחר יציאתם מנקב מי רגלים, שהוא למטה סמוך ליציאתם לחוץ כמ\"ש מהרי\"ו (סי' כ\"ה), עד שעת יציאתם לחוץ, יש יותר משיעור וסת, כמו שיש בבדיקה, שהוא הכנסת העד בעומק והוצאתו. וליכא שיעור וסת אלא בקינוח בלבד, אפילו בעוסקת בטהרות, שאפשר לה ליגע ביד א' בטהרות עד שתביא העד למשקוף ממש בידה הב' (עיין רש\"י דף י\"ב), ואז מסירה ידה מטהרות, ואפילו הכי כתבו התוספות דלא משכחת בדיקה כשיעור וסת, וכן הוא בהדיא בתורת הבית הארוך (דף קע\"ט) דלעולם לא משכחת בדיקה כשיעור וסת, עיין שם:", + "ובכהאי גוונא יש לומר כו' ועוד דמיירי כו'. דאף דספר התרומה מייתי מדתניא כו' נאמנת כו', ובמרדכי מציין על ברייתא זו. יש לומר כמ\"ש הב\"ח (סוף ס\"ז) דארישא קאי בידוע שבא מן המקור כו', ועלה קתני ואם יש לה מכה כו' ונאמנת כו', דליכא ספק ספיקא כיון שיודעת שהמכה גם כן במקור (עיין ב\"ח ס\"ה). ומייתי מינה הספר התרומה לרואה שלא מחמת תשמיש, דליכא ספק ספיקא אף אם המכה במקור, וכל שכן כשהיא בבית החיצון, דבהכי מיירי בספר התרומה שכתב ואשה שיש לה מכה באותו מקום כו' אם בודקת את עצמה באותו מקום כו', משמע בהדיא דהמכה היא באותו מקום שבודקת, והבדיקה בעד שבידה אי אפשר בשום אופן בעולם שתהיה במקור, דאפילו עד מקום שהשמש דש קשה מאד כמ\"ש בב\"י סי' קצ\"ו. ובאמת שרמ\"א הבין שבודקת את עצמה באותו מקום ר\"ל במקור, דומיא דאותו מקום דברייתא דמייתי ספר התרומה. וגם מדאצטריך לאשמועינן תו אם מרגשת כשהדם נופל מהרחם, דהיינו מקור לפי דעת רמ\"א, ואם הבדיקה היא בבית החיצון הוה זו ואין צריך לומר זו, דבדיקה היא ספק הרגשה כמ\"ש ב\"י בשם מהרא\"י. אלא ודאי דלא זו אף זו קאמר, ומשום הכי לא כתב בשערי דורא אלא אם מרגשת כו' שהוא הרבותא, כן דעת רמ\"א בדרכי משה. והא דנקט ספר התרומה להקל בכתמים דוקא, הבין רמ\"א דהיינו להקל אף בשעת וסתה. אבל לא ראה מה שכתב ספר התרומה בסימנים, דשם אי אפשר לפרש כן. ועל כרחך צריך לומר כמו שהבין הש\"ך דהבדיקה היא בבית החיצון וכמ\"ש ודו\"ק (והא דזו ואין צריך לומר זו לא קשה מידי כמ\"ש לעיל סי' קפ\"ג עיין שם). ומכל מקום לדינא הסכימו הלבוש והלחם חמודות ומנחת יעקב וכרתי ופלתי לרמ\"א וכן משמע משתיקת הב\"ח וט\"ז שהודו לו בזה:", + "ויש לתלות כו'. עיין מ\"ש לעיל, דלרמ\"א לא אתי שפיר האי טעמא דרוב נשים כו'. ועיין במנחת יעקב ריש סי' ק\"צ:", + "ספק מעליא הוא כו'. עיין במ\"ש לעיל שם:", + "ואף שמהרא\"י כו'. כן דעת הב\"ח והט\"ז במהרא\"י. ופירוש הש\"ך ונקודות הכסף במהרא\"י צריך עיון גדול. חדא דלמה העתיק בלשון המרדכי ותולה כו' כיון דהיא מילתא באפי נפשה. ועוד דכתב בהדיא דסבירא ליה להמרדכי דתולין במכה. ותו דבמסקנא כתב בהדיא אי איתנהו לכל הני צדדים שהזכרת כו', דהיינו שהשואל כתב שכל זמן שהיא בודקת כו', ומהרא\"י כתב ע\"ז נראה דר\"ל כו' ע\"ש. ועוד דהשואל לא הזכיר כלל שיש לה מכה בודאי דהיינו שהיא מרגשת בעצמה שיש לה מכה, אלא שיש הוכחה להשואל שיש לה מכה כמבואר שם בהדיא במהרא\"י, שעל זה השיב לו שאף שאם היא אומרת שיש לה בודאי לא מהני ע\"ש, וההוכחה היא על זה חדא כמו שכתבת שכל זמן כו'. ובזה נדחה גם כן מ\"ש הכרתי ופלתי דהשלחן ערוך לשיטתיה אזיל דסבירא ליה כרשב\"א, דזה אינו, דגם הרשב\"א לא התיר אלא ביודעת שיש לה מכה, ואף גם זאת בשיש לה דם כדלעיל, אבל באינו ידוע אם יש לה מכה אף בכתמים אינו תולה, כפשט לשון המשנה סוף פ\"ח (ע' שו\"ת שבסוף ספר בית לחם יהודה), וכמבואר בהדיא במרדכי וכמ\"ש לעיל:", + "והלכו לשיטתם כו'. עיין ט\"ז סי' ק\"צ סוף ס\"ק כ\"ג דלא בעינן עגול, אלא דבמשוך אי אפשר לתלות במאכולת, אבל כל היכא דאפשר למיתלי אף במשוך תלינן אף על גב דהוא ספק שקול, דמדלא ארגישה רגלים לדבר כמ\"ש הב\"י שם. וזה שכתב הב\"י שם וזה הטעם בעצמו (מספיק לחלק בין עגול למשוך) כו', רוצה לומר דבספק שקול תלינן אבל משוך אי אפשר לתלות כמו שאי אפשר לתלות יותר מכגריס. וכן כתב שם הב\"י בהדיא דמפני שקנחה לא נניח מלתלות כו' שחזקת משוך כו' עיין שם. וכן משמע בהדיא בתורת הבית הארוך.
ומה שכתב בתורת הבית הקצר חזקה אם היה כו', לרווחא דמילתא כתב כן. אי נמי כדי להתיר בכל ענין אף בהרגישה, כאוקימתא דגמרא שם. והב\"י לא רצה לסמוך על זה, כיון דבמסקנא אין צריך לאוקימתא זו אם כן מנא לן להקל בדארגישה למימר חזקה כו'. ולא דמי להרגישה במי רגלים, דסומכין על אוקימתא זו אף במסקנא כמ\"ש הרמב\"ם וש\"ע סי' קצ\"א, היינו משום דאמר רב אשי דהוא בתראה דר' מאיר טימא משום נדה (ובפרט לפי דעת הרמב\"ם שפסק כר' מאיר דאמר טמאה נדה. והא דפסק כר' יוסי במי רגלים, כבר תירץ הלחם חמודות ריש פ\"ט עיין שם), עיין גמרא (דף י\"ד ע\"ב). וכן ההיא דנמצא על שלו ושלה, מדחייבין קרבן על כרחך אף למסקנא צריך לומר דאיירי בדארגישה, וכמ\"ש לעיל לפי דעת רש\"י ורמב\"ם. אבל בההיא דר' אליעזר בן צדוק, אדרבה מדפליגי רבנן עליה ומטהרי אף במשוך כמבואר בסוגיא דסוף פ\"ח, על כרחך לא מיירי בדארגישה, דנהי דסבירא להו דאף משוך ספיקא הוי, הוה ליה ספיקא דאורייתא, ומשום חזקה אין לטהרה דרובא עדיף מחזקה. ולא דמי למה שכתב הרשב\"א בתורת הבית הקצר גבי עד שאינו בדוק דטהורה לגמרי משום חזקה, דהתם אף שעל הרוב אין עוברות בו בשוק של טבחים כו' כמ\"ש בתורת הבית הארוך, מכל מקום הרי על המיעוט לפעמים עוברות בו בשוק של טבחים, ודמים שבשוק של טבחים רבים מדמי המקור (דמהאי טעמא כתמים הן דרבנן אף למאן דאמר דלא בעי שתרגיש בבשרה כמ\"ש לקמן סי' ק\"צ, משום דלגבי דמים דעלמא לא שייך לומר רוב דמים מן המקור). והא דעל הרוב אין עוברות בו לא חשיב רובא למיזל בתריה, משום דהוה כמו רוב התלוי במעשה, דמהאי טעמא לא אזלינן בתר רוב בהמות שעולין עליהן זכרים תוך שנתן או שתים או שלש בריש פ\"ג דבכורות, אלא דהוה דבר שאינו מצוי לחוד. מה שאין כן במאכולת שתחת הכר שדמי המקור רבים מהם אמרינן כל דפריש מרובא פריש, ואפילו בתר קורבא דמוכח לא אזלינן נגד רובא, עיין ב\"ב דף כ\"ד. ואף אם תימצי לומר דלגבי דם מאכולת לא הוי דם המקור רובא והוי ספק שקול, מכל מקום כיון דארגישה רגלים לדבר, דהא הרגשה סברא דאורייתא היא, ובהרגשה לחודה טמאה לפי דעת תרומת הדשן וש\"ע סי' ק\"צ, ע\"ש בב\"י (ולס\"ד דגמרא אפשר דהא דפליגי רבנן, היינו דמטמאים אף בעגול). וגם דבר הלמד מענינו הוא, דכולי פירקין מיירי בכתמים בלא הרגשה, ומנא לן להקל בהרגישה.
והרשב\"א אם כתב כן כדי להתיר אף בהרגישה, יש לומר דלשיטתיה אזיל דאלימא ליה חזקת טהרה דאשה לטהר אף משום כתם גבי עד שאינו בדוק, אף שעל הרוב אין עוברות בו כו', והרי האיסור שכיח טפי מההיתר ואינו ספק שקול כלל, אפילו הכי אזלינן בתר חזקה, הלכך אלימא ליה נמי חזקת טהרה דאשה בצירוף חזקה אם היה כו' אף בדארגישה למיתלי בהרגשת עד, אף על גב דדמי המקור הם רבים מדמי מאכולת. אבל לדידן דקיימא לן גבי עד שאינו בדוק דטמאה כתם, ולא אלימא לחזקת טהרה דאשה כל כך למיתלי לקולא היכא דהאיסור שכיח טפי, כל שכן הכא דאיכא רובא, דלא אזלינן בתר חזקה דאשה אף בצירוף חזקה דאם היה כו', כיון דארגישה ממש, והאיסור שכיח טפי מההיתר דאימא הרגשת כו'. אי נמי יש לומר דלהרשב\"א הוצרך לטעמא דחזקה אם היה כו' אף בדלא ארגישה, ולא סבירא ליה כהרמב\"ם שחזקת הדם בהרגשה, ואם כן ליכא למימר מדלא ארגישה רגלים לדבר כו'. ומה שכתב במשמרת הבית (דף קע\"ח, כהרמב\"ם שחזקתו כו'), יש לומר שאינו הרשב\"א, וכדמוכח בדוכתי טובא.
ואיך שיהיה דעת הרשב\"א, על כל פנים דעת הב\"י ורמ\"א סי' ק\"צ סעיף ל\"ד, ברור מללו דבדיקה דינה ככתם לתלות בכל דבר שתולין בכתם, ואם כן הוא הדין למכה שאינה יודעת אם מוציאה דם. והט\"ז סימן זה ס\"ק י', והש\"ך בנקודות הכסף, לא סבירא להו הכי, על כרחך סבירא להו לחלק בין מכה שאינה יודעת אם מוציאה דם לשאר דברים שתולין בכתמים כגון עברה בשוק של טבחים או בצד המתעסקים, דכהאי גוונא הוה כמכה המוציאה דם. ואזלו לשיטתם דלקמן סי' קצ\"ו שכתב כן הש\"ך בהדיא, וגם הט\"ז סבירא ליה הכי, מדהסכים עם דעת הש\"ך לדינא לחלוק על רמ\"א שם. אבל לפי דעת רמ\"א שם דשוק של טבחים וכהאי גוונא לא דמי למכה המוציאה דם, הדבר ברור ופשוט כמ\"ש:", + "ומה שיש מחמירין כו'. עיין תשובת מהרי\"ל (סי' ר\"ג) (אם אינה רואה אלא כשכואב לה כו' טהורה כי) מי יבא אחרי המלך (מהר\"מ לחלוק עליו כו') (ואך שיש לך לשאול אם אינה רואה כו') אלא ממקום מי רגלים כו', אכן (ולפי מה שכתב כו' שצריך לשאול כו' רגיל אני לומר כו') לבדוק (דבר זה) כו'. מבואר להדיא דזה פשוט שבא ממי רגלים, כי מי יבא אחרי המלך כו', אלא דחיישינן שמא בא גם מהמקור. ובתשובת מהרי\"ו מבואר יותר, עיין שם סי' כ\"ה, ונ\"ל דעדיף האי כו' וכיון דודאי כו' לתלות לחומרא כו', עיין שם דמבואר שם שכל פלפולו אינו אלא דלא חיישינן גם לדם המקור כדעת מהר\"ח אור זרוע דסבירא ליה דחיישינן דלמא הדור מי רגלים למקור כו', ע\"ש שעל זה הקוטב סובב הולך כל הענין שם, ומשום הכי הצריך בדיקה לצאת ידי כל עורר וטוען דלמא הדור כו'. אבל הא דלא חיישינן דלמא אתי דם כי אורחיה אחר מי רגלים, כדחיישינן הכי ברואה לעולם אחר מי רגלים בלא כאב, וכדלקמן סי' קצ\"א, עיין שם הטעם בשם ב\"י. ועיין במ\"ש שם שכן דעת רש\"י ותוס' ורשב\"א ורא\"ש. ופשיטא דלא פליג עלייהו מהרא\"י. דלא כחכם צבי. דבנידון מהרא\"י שהכאב בבית החיצון אם היא מוצאה הכתמים ושערות פעם בצד שכואב ופעם בצד שאינו כואב, מה יתן ומה יוסיף שמוצאה לעולם בשעת הכואב, כיון שמוצאה בצד שאינו כואב, ודם הנמצא בפרוזדור אפילו בצדדים חזקתו מהמקור, על כן לא הקיל מהרא\"י אלא במוצאת לעולם בצד אחד. ואף גם זאת כתב דיש קצת סברא לטהר, דלא כחכם צבי, ולא סברא גמורה, כיון ששנינו סתם במשנה נמצא בפרוזדור חזקתו מהמקור, ואף שנמצא הכל בצד אחד דלמא אתרמויי אתרמי, או כך דרך ירידת דם זה באשה זו. ומשום הכי לא סמך על זה מהרא\"י כי אם בצירוף המרדכי. והיינו הוכחה התלויה במקום, שזהו דין מחודש שחידשו מהרא\"י, ויש פתחון פה לבעל דין לחלוק עליו. אבל הוכחה התלויה בזמן מפורשת היא בתוס' ורא\"ש גבי מי רגלים, והוא הדין בשעת הכאב, כמ\"ש מהרי\"ל רבו דמהרא\"י, בשם מהר\"ם ומהר\"ש ומהר\"י הלוי ע\"ש. ומתשובת ריצב\"א שבהגהות מיימוניות לא קשה מידי כמ\"ש לעיל עיין שם:*
מה שכתב החכם צבי בתשובה דהרי כל אשה חוששת בפי כריסה כו', אשתמיטתיה תלמוד ערוך בעבודה זרה דף כ\"ח ע\"א, לחלק (וכהאי גוונא ממש אשכחן ביו\"ד סי' רס\"ב ס\"ב בהג\"ה, עיין שם בש\"ך ובנימוקי יוסף ודו\"ק) בין חושש לכאיב טובא דמקרי מכה ממש. ועיין ב\"ח או\"ח סי' שכ\"ח בפירוש לשון הר\"ן שבב\"י שם, ובפירוש לשון ר\"ת שבהגהות מרדכי, דסבירא ליה נמי הכי דכאב גדול מקרי מכה ממש. ומ\"ש שם הר\"ן בשם הרשב\"א דדוקא בועה וחבורה כו', לא פליג ודאי אתלמוד ערוך, ועל כרחך מיירי בדלא כאיב טובא רק חושש בעלמא כמבואר שם בלשונו, אבל כאיב טובא בודאי יש איזו בועא או חבורה. וכל שכן הכא שהדם מוכיח מאחר שבא על ידי כאב, מדרואה לעולם בשעת הכאב דוקא. ועיין במ\"ש ביו\"ד סי' ל\"ג דאם אין הקוץ תחוב בבית הכוסות תלינן הקורט דם שמבחוץ במכה שעל ידי חולי מצד השני לבד, דאפילו נקב משהו שאינו מפולש מוציא דם על ידי חולי, ונראה בחוש אפילו בעור בשר האדם מבחוץ יוצא דם על ידי חיכוך בצפרנים, וכל שכן באברים הפנימים. ופשיטא דכהאי גוונא מקרי מכה ממש כמו בועא וחבורה ועדיפא מינייהו, דהא חבורה היא שנצרר בה דם וסופו לצאת, וכל שכן כשכבר יצא על ידי שניקב עור האשה מבפנים אף שאינו מפולש (והא דאינה טריפה, משום שאפשר לה שתחיה, ואינה טריפה רק שסופה למות בודאי, אבל מכל מקום סכנה היא באדם על כל פנים), וכמו שאמרו אם אין שם מכה (פירוש מבחוץ) קורט דם מנין. וכיון דאפשר וקרוב הדבר מאד שהדם הוא מהמכה עצמה, מאחר דמקרי מכה ודרכה של מכה להוציא דם כמ\"ש המרדכי, מוקמינן אשה בחזקתה ולא חיישינן שמא הכאב גרם לדם המקור שיבא קודם זמנו,
(וגם אם גרם, יש לומר דאינו דם נדה שטימאתו התורה, דהיינו דוקא מותרות דמים, בין שיצאו בזמנן בין שלא בזמנן על ידי אונס קפיצה או ולד, אבל היוצא על ידי כאב אינו מותרות הדמים אלא דם חיותא שיצא במהלך שבילי הילוך דם נדה למקור ולבית החיצון. ולא דמי לכל אשה הרואה בכאב, דהתם הדם גורם לכאב אבל הכא הכאב גורם לדם. אלא דאין לסמוך ע\"ז לבד דמאן מפיס, ושמא גורם למותרות לבא קודם זמנם כמו קפיצה ודכוותה, ומכל מקום מידי ספיקא לא נפקא. אלא דיש לומר דהמקור אינו מעבר אלא למותרות (וזהו עיקר, דמנא ליה להוסיף על דברי חכמים ששנו בלשונם מכה במקור או באותו מקום בפ\"י (וגם בפ\"ב מדקאמר מקור מקומו טמא. ואם תימצי לומר שגם ממעיי[ם] קאתי דרך מקור, כל שכן שהדין אמת), עיין רמב\"ם. וכל שכן בבית החיצון דמקומו טהור, ותלינן הדם הנמצא שם בבדיקה במכה שבאותו מקום. אבל מכה שבמקום אחר יש לומר שאין דרך כלל להדם (וכן מוכח ברמב\"ם פ\"ה שיוצא לחלחולת עם מי רגלים) לילך לבית החיצון אפילו על ידי המקור, כי אינו מעבר אלא למותרות ולא לדם חיותא היוצא על ידי מכה, משום הכי אזלינן בדם זה בתר רובא כבשאר דמים הנמצאים בו, לומר שהכאב גורם למותרות דמים שהוא דם נדה לילך למקור וממנו לבית החיצון) ולא לדם חיותא כלל. אך כשהכאב במקור עצמו יש לומר כן, ואם אינו במקור כל שכן שיש לומר שלא בא דם מהמקור כלל),
אלא תלינן שלא בא מהמקור כלל. וכמו דלא חיישינן אפילו בשעת וסתה שמא יצא גם מהמקור, משום דמוקמינן אחזקה. והתם תניא הרואה דם מחמת מכה כו', ומנא ידעה, וכמ\"ש הרשב\"א דאין עיניה כו', אלא ודאי משום שרואה לעולם כשכואב לה דרגלים לדבר, כמ\"ש הרשב\"א גבי מי רגלים. ומיהו מדקדוק לשון רמב\"ם פי\"א הי\"ג, ופ\"ד ה\"כ שכתב בסיפא ותהיה מותרת כו', מכלל דברישא דתולה במכתה הוא דומיא דתולה בוסתה, דעל כל פנים בעיא ספירה וטבילה, ולא מותרת לגמרי כבסיפא שאומרת שדם זה מהמכה בודאי, וכמ\"ש התוס' דאם לא כן לא הוה ליה לטהר בשעת וסתה ע\"ש. ומיהו שלא בשעת וסתה מודים התוס'. וגם ברמב\"ם יש לומר דסבירא ליה כמ\"ש הרשב\"א דאין עיניה כו' (אלא דהתוספות ודאי לא סבירא להו הכי), ובסיפא וכן בפ' י\"א מיירי כשמרגשת הכאב חזק לעולם בשעת ראיה, ובכל פעם שכואב מאד היא רואה לעולם, וברישא מיירי שלפעמים כואב ואינו רואה, ולכן גם אם כואב לה לעולם בשעת תשמיש כשרואה לא מהני לטהר לגמרי. ואם אינו כואב לה רק בשעת תשמיש אפשר דלא מקרי מכה גמורה, כי אין זה רואה מחמת מכה דתניא בברייתא פרק כל היד, ולא דתניא בפרק תינוקת, דהא התם מיירי שהמכה במקור ואין האבר מגיע שם, לומר שבדוחק האבר במכה הוציא דם כנדון הרדב\"ז, ואם כן אם היא מכה המוציאה דם מסתמא היא מוציאה דם גם שלא בשעת תשמיש, וכן לענין הכאב, בודאי כואב לה גם בשלא בשעת תשמיש. ומשום הכי כתב בתשובת ריצב\"א שבהגהות מיימונית ונראה קצת כו', דאינה מכה גמורה לסמוך עליה לטהרה לגמרי, מאחר שאינה מצטערת רק בשעת תשמיש.
והנה לשון הרשב\"א בתורת הבית הארוך אי אפשר לה לדעת אם הוא מן המכה כו', מורה כפירוש הש\"ך והחכם צבי, דלס\"ד בעי לידע ממש שהוא מן המכה, ומיהו אפילו הכי לדינא הדין דין אמת כמ\"ש רמ\"א. כי מאחר שאין עיניה בין מכתה אי אפשר לה לידע גם כן אם היא מוציאה דם, אלא על ידי בדיקת שפופרת, והיינו גם כן כבדיקה דרואה מחמת תשמיש, דאם נמצא על הצדדים בידוע שהוא מהמכה שבצדדי המקור כשמכנסת השפופרת למקור, כמו שצריך לומר כן לפירוש הש\"ך והחכם צבי, מאחר שהמכה במקור בברייתא דפליגי בה רבי ור' שמעון בן גמליאל, ועלה קאי הרשב\"א עיין שם. ומשום הכי לא ירד הרשב\"א לדקדק בזה בין הרגשת ראיה זו ודם זה, להרגשת דם אחר שיוצא לפעמים ממכה זו, כדי לידע ולהוכיח שהיא מוציאה דם, דמאן מפיס בינייהו, ומהיכי תיתי לחלק שזה דם ראיה וזה דם הוכחה, להוכיח ולידע שהיא מוציאה דם, ומשום הכי סתם הרשב\"א. וגם כי אין לטעות כלל בלשונו דסבירא ליה שאין צריך שפופרת על כל ראיה וראיה, אבל פעם אחת מיהא בעי לידע שמוציאה, שזהו טעות דמוכח בלשונו, מראייתו מרואה מחמת תשמיש ע\"ש, וכמ\"ש בפנים. ומיהו מ\"ש הרשב\"א שיש שם דם,
(עיין שם סיום לשונו תולה כו', שאי אפשר לפרש כמ\"ש לעיל שעל ידי שרואה לעולם בשעת הכאב מוכח שדם זה מהמכה, דאם כן אין צריך לתלות. ואם הוכחה זו מקרי תולה, במה מרגשת שיש שם דם. ואפשר משום דכאב גדול מוכיח על בועא וחבורה שיש בה דם נצרר כמ\"ש לעיל, וצריך עיון),
אפשר דאינו רוצה לומר דם נצרר, אלא בעין על גבי המכה מבחוץ, אף שאפשר שאינו יוצא לחוץ כי נגלד ונתייבש עליה, כדפרשינן גבי קליפות אדומות, או מחמת מיעוטו ומובלע וכנוס במקומות עקומים מאד שברחם כמ\"ש ברשב\"א, אפילו הכי תלינן אנן שממנה שותת הדם ולא נתייבש. אבל לספר התרומה בעינן שהמכה מוציאה הדם לחוץ לפעמים כדי לתלות בה ראיה גמורה, מאחר שבספר התרומה מדייק לישנא דברייתא שממנה הדם שותת ויורד, דהיינו שידוע לה כן בבירור. ולפי זה לא פליגי כלל רמ\"א וש\"ך לדינא. וגם אם הרשב\"א רוצה לומר דם נצרר, מכל מקום יש לומר דכל שהדם נצרר מסתמא יוצא לחוץ לפעמים על גבי המכה כמ\"ש המרדכי, אלא שלמיעוטו אפשר שאינו יוצא לחוץ ממש לבית החיצון, ומשום הכי לא תלינן ביה להמרדכי בראיה גמורה, ולהרשב\"א תלינן. וגם הש\"ך אפשר דמודה בזה, דלרשב\"א לא בעינן יוצא לחוץ ממש אלא סגי במוציאה דם על גבה ממש, ולא פליג על רמ\"א אלא אם אינה יודעת אם מוציאה דם כלל, ואפשר דגם רמ\"א מודה בזה. אך לידע אם דם נצרר, וכל שכן אם יוצא על גבה, צריך לומר כמ\"ש האמונת שמואל שמרגשת כו'. וצריך לומר דמ\"ש הר\"ן פי\"ד דשבת בשם רשב\"א, מיירי נמי שמרגיש בבועה וחבורה דוקא, וצריך לומר דלא גרס בגמרא דילמא כו', אלא פשיטא ליה לתלמודא דכאב לא מקרי מכה כלל. וצ\"ע בחדושיו. אך זהו דוחק גדול, דאין עיניה שם להרגיש בועא דוקא, אלא ודאי כל כאב גדול וחזק באברים הפנימיים אינו אלא מחמת קלקול כעין בועא וחבורה כנודע. וזהו שכתב הרשב\"א שיש בה דם, שזהו סתם כל בועא וחבורה בודאי, ולפעמים מוציאה גם כן הדם לחוץ כמ\"ש המרדכי, משום הכי תולה במכתה שהוציאה לחוץ.
ומיהו כל זה במכה שבאותו מקום, אבל שיפולי מעיה וכהאי גוונא, אף אם יש שם כאב חזק, שאי אפשר לומר שהדם גרם לכאב אלא הכאב גרם לדם, אפילו הכי אין דרך לדם זה לבא לבית החיצון, אפילו דרך המקור, אלא שהכאב גרם לדם נדה לצאת קודם זמנו כמו שכתבתי בהג\"ה:", + "דאין לשער הההפלגה כו'. כהאי גוונא ממש מבואר ממה שכתב הש\"ך סי' קפ\"ט ס\"ק מ\"ח כגון שקפצה כו' חזרה וקפצה כו', משמע בהדיא דאם ראתה היום בלא קפיצה ולבסוף כ' יום קפצה וראתה אינה חוששת אפילו לקפיצה שבסוף כ' שנית, ולא אמרינן דלא יהא כו' עיין שם בש\"ך, ועל כרחך צריך לומר דתלינן ראיה ראשונה שבסוף כ' בקפיצה ואילו לא קפצה לא ראתה ובטלה הפלגת כ', ומחמת קפיצה היא ראיה ראשונה ואין כאן עדיין הפלגה, ומשום הכי אינה חוששת לסוף כ' שנית אף על פי שקפצה כו'. והוא הדין והוא הטעם בנידון דידן, דתלינן הראיה בתשמיש ואין כאן הפלגה:", + "פירוש שתטבול לראיית וסתה כו'. הנה האמונת שמואל ומנחת יעקב וכרתי ופלתי תלו בוקי סריקי בהט\"ז במ\"ש ס\"ק י\"ד (כאן איכא חשש בביאה ראשונה שאחר טבילתה) אף על פי שהוא זמן רב (אחר הטבילה) כו', והבינו האמונת שמואל והמנחת יעקב וכרתי ופלתי שהביאה ראשונה היתה זמן רב כו', וזה אינו, דאם כן מאי אף על פי, ועוד הוי ליה למימר שהיא זמן רב כו', ועוד שהרי פתח דבריו בחלוקה הראשונה (בענין חשש ראית ליל טבילה (שבשו\"ע) דשמה תלוי החשש באותו לילה דוקא) ואח\"כ מותרת, ואם כן אין זה דבר והפוכו (מאי דסיים אבל כאן איכא כו'). אלא ודאי כוונת הט\"ז דהחשש הוא בביאה ראשונה אפילו זמן רב אחר הטבילה (והחשש הוא לשון זכר), והראיה לא איכפת לן אפילו אם היתה בליל הטבילה ששמשה כל הג' פעמים בליל טבילתה תלינן בביאה ראשונה ואסורה לעולם, דלא כמו שהבינו האמונת שמואל וכרתי ופלתי בדעת הט\"ז, וכמבואר בהדיא מלשון הט\"ז סוף ס\"ק זה, לא שייך בליל טבילה ע\"ש, וכן בס\"ק ט\"ו אחר לידתה כמו בליל טבילתה כו' אחר לידתה כליל טבילתה כו' ע\"ש. וגם סתימת לשון רמ\"א מורה כן, דאם כן הוה ליה לפרש שהביאות לא היו בלילות שוות לטבילתה, והעיקר חסר מן הספר.
ומה שכתב באר הגולה (שפירשה ליל טבילתה ואח\"כ שמשה ולא ראתה מכל מקום אם אח\"כ ראתה כו'), זה אינו, דבכהאי גוונא לא קבעה לה וסת אלא בליל טבילה ולא בביאה ראשונה שאחר הטבילה, מאחר שלא ראתה בביאה ראשונה שלאחר טבילה השניה. ומשום הכי נדחקו הש\"ך ואמונת שמואל בפירוש לשון רמ\"א כאילו ראתה כו', ולא פירשו בפירוש מרווח של הבאר הגולה. ועיין באמונת שמואל סי' כ\"ג איך שהוכיח להש\"ך על פניו על פירושו בלשון רמ\"א והודה לו. אבל באמת גם פירוש האמונת שמואל אי אפשר לאמרו כלל בלשון רמ\"א שהרי אי אפשר כו' שהרי היא כו', דלמה ליה כל האריכות הזה, תיפוק ליה שראתה ג' פעמים רצופים בלי ביאת היתר בינתיים. מלבד שהוא דרך דרש לומר ג' פעמים רצופים שברמ\"א היינו שקנחה עצמה בג' עדים מיוחדים עד מיוחד לכל תשמיש ג' פעמים בלילה אחת ולמחר מצאה דם על כולן, שהוא דבר שלא נשנה ולא נזכר בשום מקום, והאיך יאמר עליו רמ\"א כאילו ראתה כו'. ובר מן כל דין היא משנה שאינה צריכה כלל דמבואר הוא בהדיא בש\"ע סעיף א' דנאסרה אף שלא בכהאי גוונא דוקא, וכן הוא לשון רמ\"א שם כל שרואה ג' פעמים סמוך לתשמיש כו', משמע שרואה הדם סמוך לתשמיש ולא למחר. וגם מ\"ש האמונת שמואל סי' א' בפירוש הט\"ז הוא דרך דרש ואין לו רמז בלשון הט\"ז והעיקר חסר מן הספר. והאמונת שמואל גופיה כתב שהוא דוחק. וגם מ\"ש הש\"ך בקונטרס אחרון בפירוש דברי רמ\"א דמיירי בעברה ושימשה בינתים, דחוק מאד דהעיקר חסר מן הספר, דהוי ליה לרמ\"א לפרש, וגם מנא ליה חדוש דין זה שאין לו זכר ורמז כלל בלשון מהר\"ם שבתשובת הרשב\"א שממנו מקור דין זה.
והנה כל הלחץ והדחק הזה שנדחקו הש\"ך ואמונת שמואל ומנחת יעקב וכרתי ופלתי ברמ\"א וט\"ז, גרם להם שפירשו כשתגיע טבילה אחרת שבלשון מהר\"מ בהגהות מיימוניות והשלחן ערוך, היינו כשתטבול לראיה זו שראתה מחמת תשמיש. ואין זה במשמע לשון אחרת. וגם כל עיקר לשון זה כשתגיע כו' הוא שפת יתר, דודאי קודם שתטבול טמאה היא, והוי להו למימר בקצרה שתפרוש בליל טבילתה. ובפרט בהגהות מיימוניות כפל לשונו ע\"ש, אלא שהב\"י קיצר בהעתקתו כדרכו. ובר מן דין אעיקרא דדינא פליאה נשגבה לחוש לליל טבילה, והיינו ברואה מחמת תשמיש דוקא, כמבואר בהדיא סעיף א' בהג\"ה דמותרת לו לאחר טהרתה תמיד אם לא מצאה מיד, וכן משמע בהדיא בטור וש\"ע וכל האחרונים סי' קפ\"ט שכל הוסתות מנויים וגמורים שם בדבריהם עיין שם בב\"י, וזה לא נמנה עמהם לחוש לליל טבילה או ליל ב' כמ\"ש בהגהות מיימוניות וב\"י, ואם כן הוא הדין מליל ב' ואילך. ועיין שם בטור ורמ\"א סעיף י\"ג שהאריכו לבאר איך האשה חוששת בתחלה לוסת החדש וההפלגה ולא הזכירו וסת שלישי שהוא וסת הטבילה. אלא ודאי שזה אינו אלא ברואה מחמת תשמיש. ואם כן יש להפליא על זה הפלא ופלא, שתהא הטבילה גורמת לראות מחמת תשמיש דוקא, אפילו בליל ב', והוא הדין מליל ב' ואילך, ואינה גורמת כלל לראות שלא מחמת תשמיש אפילו בליל טבילתה. ויותר פליאה כששימשה בליל טבילה ולא ראתה ובליל ב' שמשה וראתה שגורמת הטבילה לראות מחמת תשמיש בליל ב' דוקא ולא בליל א', כמ\"ש האמונת שמואל לגירסת הגהות מיימוניות וב\"י, ואף המנחת יעקב מודה לדינא, וכן כתב בכרתי ופלתי. ולחידוש גדול כזה היה מהר\"ם צריך להביא ראיה ולא לכתוב בפשיטות כל כך. וסיים כדמשמע בפרק האשה, עיין שם בהגהות מיימוניות.
אלא ודאי האמת יורה דרכו שמהר\"ם לא הוציא מלבו מילין לומר ראה זה חדש הוא, כי כבר היה לעולמים ככתבו וכלשונו בפירוש רש\"י בסוגיא דסוף פרק האשה (דף ס\"ד ע\"א) (אמתניתין אין האשה קובעת כו'. ואמר רב פפא למיחש בחדא זימנא חיישא, מאי קמ\"ל כו' היכא דלא קיימא בתוך ימי נדתה אימא לא קמ\"ל. פירש רש\"י היכא דקאי בתוך ימי זיבתה כגון שהיתה למודה לראות ליום ט\"ו לטבילה (שהן כ\"ב לראיה) והקדימה וראתה בתוך ימי הזוב כגון ליום עשירי לטבילה) אימא (לא תחוש לה) דכי מטיא טבילה אחריתי (ויגיע יום עשרים (כן הוא לגירסת מהרש\"א, ומהר\"ם הגיה עשירי) לא תאסר כו'). והיינו ממש כלשון מהר\"ם, כשתגיע טבילה אחרת. ובפירוש רש\"י צ\"ל ויגיע יום עשירי, כמו שהגיה מהר\"ם. דלפירוש מהרש\"א (היתה למודה לראות ליום כ\"ב (לראיה שהוא יום ט\"ו לטבילה) ושינתה ליום י\"ז כו' אימא דכי תטבול ביום י\"ח, ששומרת יום כנגד יום, ויגיע אח\"כ עשרים יום מטבילה זו, דהוי ליה כ\"ב יום מראיית השינוי כו'), כל לשון זה דכי מטיא כו' ויגיע כו' הוא שפת יתר ואך למחסור, שהרי היתה למודה בט\"ו לטבילה אלא שהוא כ\"ב לראייה, והוי לי' למימר נמי הכא בקצרה שיגיע יום כ[ב] לראייתה. וגם לשון אחריתי לא אתי שפיר כלל, דהוה ליה [למימר] דכי תטבול כו'. וגם לשון מטיא לא אתי שפיר שהרי למחר היא טובלת. ובר מן דין מבואר מלשון רש\"י שם ד\"ה הני מילי כו' יום ששינתה (בתוך ימים הראויים לנדה) כי מתני' כו' (שהיא למודה לראות ביום ט\"ו לטבילתה שהן כ\"ב לראיה כו') ושינתה (ליום כ' לטבילה שהוא כ\"ז לראיה), אלמא דיום ששינתה בו הוא כ\"ז או י\"ז. והא דפירש רש\"י דכי הדר מטיא כו', כוונתו לתרץ דלא תיקשי היכי סלקא דעתא שלא לחוש בימי זיבה הא יום ט\"ו הוא בימי זיבה ותנן שניהם אסורים, לכך הקדים רש\"י דט\"ו הוא לטבילה ואם כן כי הדר מטי כו'. אבל הא דקאמרינן בגמרא אליבא דרב פפא הני מילי כו' אבל (היכא דלא קיימא כו'), היינו ביום ששינתה בו, כדפירש רש\"י שהוא יום כ\"ז או י\"ז. דליום שהיא למודה שהוא כ\"ב לא איצטריך רב פפא לאשמועינן מסברא דנפשיה, דהא נפקא ליה זמנא חדא מדיוקא דמתניתין, כדאמר רב פפא בסוף פרק ד' נחזי אנן היתה למודה כו', והכא אשמועינן ליום ששינתה בו שהוא כ\"ז, או י\"ז כשהקדימה לראות בי\"ז לראייתה שהוא בימי זיבתה שאינן ראויין לקבוע בהן וסת. ולכן אינה מונה י\"ז מראיה זו, אלא מראיה אחרת שתראה אחר זיבתה ותטבול ויגיע יום עשירי לטבילה שהוא י\"ז לראיה, וזהו שפירש רש\"י דכי מטיא טבילה אחריתי כו'.
וכן הוא בהדיא בהראב\"ד (בספר בעלי הנפש דף י' ע\"א) עוד נפרט לך כו' (אם ראתה בר\"ח ניסן וראתה עוד בעשרה בו הראיה הזאת השנית אינה ראויה לקביעת וסת כו', אלא הרי היא חוששת לר\"ח אייר שהוא ראוי לקביעת וסת כו', ואם ראתה בר\"ח אייר חוששת ג\"כ לעשרה בו כו', ואם לא ראתה בר\"ח סיון כו' ואינה חוששת לעשרה בסיון כו', לפי שלא היה חשש העשירי מפני מעלת גופו כו'). והכי נמי סבירא ליה למהר\"ם בהגהות מיימוניות. ולא סבירא ליה כהרמב\"ן דבזמן הזה קובעת וסת בימי זיבה, אלא כהראב\"ד, מדלא הגיה כלום על מה שכתב הרמב\"ם דלא קבעה בימי זיבה, ולא הביאו ע\"ז דברי הרמב\"ן כמו שהביאו דבריו בכמה מקומות. ואי נמי סבירא להו כהרמב\"ן, מכל מקום ברואה מחמת תשמיש שאין ראיה זו ראויה לקביעות וסת ההפלגה שהפליגה מראיה שלפניה שראתה שלא מחמת תשמיש כמו שנתבאר לעיל בשם הש\"ך, הרי זה כראיה שבימי זיבה שאינה ראויה ג\"כ לקביעות וסת. ומשום הכי אינה מונה ממנה, אלא היא נעשית זנב לראית נדתה כמבואר בראב\"ד (ד\"י ע\"ב) ע\"ש. וזהו דעת הש\"ע שהביא דברי מהר\"ם להלכה, אף שבסי' קפ\"ט סבירא ליה כהרמב\"ן, עיין שם בטור וב\"י ורמ\"א סעיף י\"ג בהג\"ה, וכמ\"ש שם בסעיף ל\"ב.
היינו דוקא בוסת ההפלגה, שאין הראשונה מן המנין ואינה ראויה לקביעות וסת אלא אם כן הפליגה וחזרה וראתה שנית מחמת תשמיש, שמונין ההפלגה מראיה ראשונה לחוש לה אחר ראיה השנית כדלקמן סעיף י\"א, אבל כל זמן שלא ראתה שנית מחמת תשמיש אינה מונה ממנה, אלא נעשית זנב לראיה שלפניה כמ\"ש הראב\"ד גבי ימי זיבה, אבל לא בוסת החדש, שהראיה ראשונה מן המנין וראויה לקביעות וסת כמ\"ש מהר\"מ (בתשובות הרשב\"א סי' תתל\"ט), וכן כתב הש\"ך. ובוסת ההפלגה אף אם ראתה שנית מחמת תשמיש אינה ראויה לקביעות וסת אלא אם כן בינתיים לא ראתה שלא מחמת תשמיש, אבל אם ראתה בינתיים סתרה ראיה זו את ההפלגה, משום דתלינן לקולא למימר שלא התשמיש גרם לה לראות ב' פעמים אלו בהפלגות אלו שבינתיים, אלא שאירע לה מקרה שפירסה נדה תחתיו. דמהאי טעמא בעינן ג' פעמים רצופים לקביעת וסת המורכב מחדש או הפלגה ומחמת מעשה כרואה מחמת תשמיש או בקפיצות כמ\"ש הראב\"ד גבי קפיצות וכמ\"ש לקמן סי' קפ\"ט. וגם יש לומר שאף אם התשמיש הוא הגורם, מכל מקום כיון שראתה בינתיים אין כאן הפלגה. ולקמן סעיף י\"א מיירי בלא ראתה בינתיים כלל, דומיא דראתה בר\"ח ובי' בו ובכ' בו דמסיק בסוף התשובה שם (בתשובת הרשב\"א סי' תתל\"[ח]), וכמבואר בהדיא מלשון הש\"ך סי' קפ\"ט ס\"ק מ\"ח דלא יהא כו', ועיין שם דמדמי לה לדלקמן סעיף י\"א.
וכיון דראיה זו שראתה בינתיים סתרה להפלגה שביניהן, אם כן גם ראיה שנית שמחמת תשמיש היא כראשונה שנעשית זנב לראיית וסתה שלפניה, לחוש לה אחר שתראה ג' פעמים שלא מחמת תשמיש. ואם אחר שראתה ג' פעמים שלא מחמת תשמיש ראתה מחמת תשמיש בכשיעור הפלגה שהפליגה ב' פעמים הראשונים אחר ראיית וסתה, קבעה לה וסת להפלגה זו לראות מחמת תשמיש בהפלגה זו לעולם אחר ראיית וסתה, שהרי כלל גדול אמרו הפוסקים לקמן סי' קפ\"ט סוף סעיף ה' שבכל ענין שתהא משוה ראיותיה קבעה לה וסת, ומשום הכי קבעה בשבועות וחדשים והפלגות ודלוגים וסרוגין ובמאורעי הגוף ובמורכבים, ובכולן הטעם משום שהיא משוה ראיותיה. ומהם למד מהר\"ם (בתשובת רשב\"א סימן תתל\"ט) לתשמיש ראשון שאחר טבילה כדלקמן, וכמ\"ש באמונת שמואל סי' א', והוא הדין והוא הטעם בנידון דידן. וכהאי גוונא נמי מבואר בראב\"ד דקבעה לה וסת לדמים יתרים דאתוספו בה והקדימו לבא קודם וסתה הקבוע, אם הקדימו ג' פעמים ביום ידוע בחדש וכמ\"ש לקמן סימן קפ\"ט. והוא הדין ביום ידוע להפלגה שאינו ראוי לקביעות וסת, שאינו סותר הפלגת וסתה הקבוע או שאינו קבוע, כמבואר שם בהראב\"ד גבי ימי זיבה ע\"ש.
ועקירת וסת זה הוא כמו וסת המורכב מתשמיש והפלגה שהפליגה בין תשמיש לתשמיש דלקמן סעיף י\"א, דאינו נעקר אלא כשעברה ושמשה ג' פעמים כמ\"ש המנחת יעקב שם, דאינו נעקר אלא כעין שנקבע כדלקמן סימן קפ\"ט סעיף כ\"ו. דליכא למימר דהכא כיון ששימשה אחר שעברה הפלגה ולא ראתה עדיף כאילו שמשה ביום ההפלגה, שהרי נקבע לה וסת לבא הדם מחמת תשמיש כך וכך ימים, וכיון שהפליגה יותר ולא ראתה נעקר הוסת כאילו לא הפליגה יותר, דיש בכלל מאתים מנה, ולקמן סי' קפ\"ט סעיף כ\"ו יש לומר דמיירי בוסת החדש, אי נמי בוסת ההפלגה וכשפיהקה קודם שהגיע הזמן. דזה אינו, דאם כן לא הוי ליה להשלחן ערוך והאחרונים לסתום כל כך. ותו, דבהרא\"ש שם מבואר בהדיא דוסת הפלגות דינו כוסת החדש בזה. ותו, דהכא מיד שעברה הפלגה אחת היאך מותרת לשמש אח\"כ לעולם. ולומר, דלענין איסור עולם לא החמירו כל כך, הוא דוחק גדול. והוי להו להאחרונים לפרש שהקילו כאן יותר מבשאר וסת המורכב דלקמן סי' קפ\"ט. וגם מנא ליה למהר\"ם לחלק כן. ואי סבירא ליה הכי מסברא דנפשיה לא הוי ליה לכתוב בפשיטות כל כך, עיין שם בתשובת הרשב\"א. אלא ודאי כמו שכתב המנחת יעקב שלא הקילו כאן יותר משאר וסת המורכב דלקמן סימן קפ\"ט, והשלחן ערוך והאחרונים קיצרו כאן * וסמכו על מ\"ש בסי' קפ\"ט. ומהר\"ם באמת לא סבירא ליה הכי, כמבואר מסיום לשונו שם בהדיא דאינה צריכה [לחשוש] בראש חודש וי' וכ' בו אלא בחדש הב' ולא בחדש הג' ע\"ש. ועל כרחך צריך לומר דסבירא ליה למהר\"ם הכי גם בשאר וסת המורכב דנעקר בעקירת אחד מהם, משום דתלינן לקולא שהוא הגורם לדם לבא, כמו דתלינן הכי לכולי עלמא קודם שנקבע הוסת ג' פעמים כמ\"ש לקמן סי' קפ\"ט בשם הראב\"ד והש\"ך. ולא סבירא ליה למהר\"ם לחלק בין נקבע הוסת ללא נקבע כדעת הראב\"ד ורמב\"ן. דבלאו הכי נמי לא סבירא ליה כוותייהו במה שהצריך לפרוש ג' פעמים בימי הוסת אף שהוא וסת ההפלגות, כמבואר בש\"ע סעי' י\"א, וכן הוא בתשובת הרשב\"א שם, לפי דעת הרמב\"ן בפ\"ו, וכן דעת רש\"ל וב\"ח וש\"ך סימן קפ\"ט מכיון שלא ראתה ביום שהיתה למודה בו שוב אינה חוששת, שהרי אין כאן הפלגה שהיתה למודה בה אלא גדולה ממנה. ועל כרחך צריך לומר דהב\"ח והש\"ך שסתמו כאן, לפי שסמכו על מה שכתבו בסי' קפ\"ט. וכן יש לומר ג\"כ על השלחן ערוך סעיף י' שהעתיק לשון מהר\"ם דכל מידי כו' אלא חדא כו', אף על גב דאיכא למידק מינה דבראתה ג' פעמים סגי בפרישה ג' פעמים, כמ\"ש האמונת שמואל והמנחת יעקב, ומהר\"ם סבירא ליה באמת הכי דלא בעי עקירה כעין שנקבע, אבל השלחן ערוך לא חש למאי דאיכא למישמע מדיוקא בעלמא, נגד המפורש באר היטב בסי' קפ\"ט סעיף כ\"ו דבעינן כעין שנקבע דוקא.
[* הג\"ה: ואין לומר דסבירא להו דאין זה וסת המורכב כלל, דכל כמה שלא ראתה ג' פעמים רצופים מחמת תשמיש לא תלינן הראיה בתשמיש כלל, כדמשמע קצת מלשון הרשב\"א בתשובה שהביא ב\"י סוף סי' קפ\"ו, שכתב וסת הוא דלית לה, ומשמע שרוצה לומר שאירע לה וסתה בשעת תשמיש ופירסה נדה תחתיו ולא התשמיש הוא הגורם. ומהר\"ם לא אתי לאשמועינן שיש איזה חדוש דין ברואה מחמת תשמיש מה שאין כן ברואה דעלמא, אלא דלא גריעה מרואה דעלמא, וכמ\"ש הש\"ך כהאי גוונא ממש גבי קפיצות דלקמן סימן קפ\"ט עיין שם ס\"ק מ\"ח. ומשום הכי אשמועינן מהר\"ם בתשובה דין וסת החדש. ואשמועינן נמי הכא דין וסת ההפלגה שהוא מסוף ראיה לתחלת ראיה, דהיינו מליל טבילה לתחלת ראיה כדלעיל סוף סי' קפ\"ו. וטבילה אחרת דהכא היינו שתטבול לראיה זו כדעת הש\"ך וסיעתו. דזה אינו, דמלבד דוחק לשון, אי אפשר כלל לומר דלא תליא הראיה בתשמיש כלל כי אם בהפלגה או חדש, דאם כן אף שראתה בביאה ראשונה בג' לילי טבילות הוה לן למיתלי בהפלגות או ימי החדש ולא לאסרה על בעלה עולמית, כיון שבינתיים היו ביאות של היתר כדלקמן.]
ועיקר הדין דאשמועינן מדיוקא הוא דין אמת, דאף אם נקבע לה וסת לא חיישא ליה אלא תלתא זימנא דנעקר בג' פעמים. ולא נאסרה לעולם, מאחר שהיו ביאות של היתר הרבה עד שהגיע ראיית וסתה שנית, דבהכי מיירי לפי דעת הט\"ז, לכן לא הוצרך הט\"ז לפרש כלל היכי משכחת לה ביאות של היתר. ולכן לא הוצרך ג\"כ להגיה בשלחן ערוך ליל ב' כמ\"ש מהר\"ם בהגהות מיימוניות, וכן הוא בשלחן ערוך שנדפסו בלי הגהות רמ\"א כמ\"ש האמונת שמואל, וכוונת מהר\"ם אינה כדי שתהא ביאה של היתר בינתים אלא משום תשמיש הראשון שיהא בהיתר. כמבואר ממ\"ש בתשובת הרשב\"א סי' תתל\"ט כל שעת תשמיש הראשון כו' ג' פעמים רצופים לג' טבילות כו'. דעל כרחך מיירי בכהאי גוונא ממש דג' טבילות הן לג' ראיות וסתה שבינתיים טבלה ושימשה, דברצופים ממש למה לה ג' טבילות, בב' סגי, ודו\"ק. וגם כל עיקר דין זה משנה שאינה צריכה היא ושפת יתר, שכבר בירר מהר\"ם שם דין זה בתחלת התשובה שם באורך כל הצורך, ולמה לו לכפול הענין במלות שונות ללא צורך כלל. אלא ודאי כוונתו כדעת האחרונים לאסור אף בביאה של היתר בינתיים ועל פי מה שנתבאר, דלא ככרתי ופלתי. והשתא אתי שפיר דלא הוצרך רמ\"א להגיה ליל ב' בנוסח השלחן ערוך שהגיע לידו וכן הבאים אחריו, משום שסמכו על מה שכתב בהג\"ה כל פעם בביאה ראשונה כו', למימרא דעד השתא מיירי שלא בביאה ראשונה אלא בביאה ב', אף שהיא בלילה הראשון, והוא הדין בלילה אחר, וזה מובן מאליו מלשון השלחן ערוך מיהו מיחש חיישא כו' כגון כו', מבואר דזה אינו אלא דוגמא בעלמא ולאו דוקא ליל טבילה. והשתא אתי שפיר מה שכתב הט\"ז ס\"ק י\"ד דשמה החשש כו', ר\"ל דכיון דמיירי שלא ראתה בביאה ראשונה כל הג' פעמים אלא שכל הג' פעמים היו בלילה אחד, לא נאסרה אלא בלילה זה ואח\"כ מותרת, מה שאין כן בביאה ראשונה ג' פעמים נאסרה לעולם. והא דאינה חוששת לביאה ראשונה בפעם אחת כמו שחוששת לילה א', זה תירץ הט\"ז בס\"ק ט\"ז (ומכח חששא כו' לא אסרינן עולמית), דלא כמנחת יעקב שלא ירד לסוף דעת הט\"ז שם, ונמשך לשיטתו והבנתו בט\"ז ס\"ק י\"ד שהביאות הראשונות לא היו בלילה אחד, דאם לא כן תלינן שהלילה הוא הגורם, ואם כן לא קשה מידי, ודו\"ק (וכבר סתר דבריו בכרתי ופלתי בראיות ברורות מגמרא וכל הפוסקים):", + "ומימי טהרה כו'. זהו דעת הש\"ך בבירור, ומסי' קפ\"ט לא קשה מידי, דהתם איסור שעה והכא איסור עולם. ומ\"ש בכרתי ופלתי בשם הרשב\"א, זה אינו, דהרשב\"א לא קאמר אלא דלא איצטריכא ליה למימר דמימי טהרה כו', אבל לא למימרא דקבעה וסת מימי טהרה כו', וכמבואר להדיא בסיום לשונו דאפילו לרב דוקא מימי טהרה כו', אלמא דהא פשיטא ליה. ומה שהעלה בכרתי ופלתי לדינא (עיין בפנים), אתי שפיר להש\"ך במכל שכן, כיון דמהני דינא דגמרא לבעול בימי טומאתה כל שכן בימי טהרתה, ודו\"ק:", + "וזהו וסת המורכב כו' אלא שיש הפרש ביניהם כו'. עיין במ\"ש לעיל:", + "מכל מקום לענין כו'. כן כתב הב\"י. ועיין תשובת מהר\"ם פדואה סי' י' אכן ראוי להמורה כו' ואם כן חיתה כו', מבואר שם דסבירא ליה מסברא שכל השיעורין שנתנו חכמים ד' לילות או לילה אחת כולן במרגשת צער וכאב, דאם לא כן בידוע שחיתה המכה. ונהפוך הוא ממה שכתב המשאת בנימין סי' מ\"ז שכל השיעורין הם באינה מרגשת דוקא. ודבריו צריך עיון גדול, דאם כן אמאי מחמרינן האידנא במרגשת דבועל בעילת מצוה ופורש, מטעמא דכתב הרא\"ש דנותנים עליה דין בוגרת שראתה בבית אביה, וכן ממה שכתב בתשובת רשב\"א שהביא בית יוסף בסי' קצ\"ג שלא הקילו אלא במכה ולא בבתולים לפי שהוא איסור שעה, מבואר מדבריו בהדיא דאף דומיא דמכה שהיא מרגשת צער וכאב אפילו הכי החמירו בבתולים אפילו יותר מדין השנוי במשנה, וכל שכן בדין השנוי במשנה שהחמירו בו אפילו במרגשת. אלא על כרחך צריך לומר שיש חילוק בין טומאת הדם עצמו ובין להחזיקה ברואה מחמת תשמיש כמו שכתב הב\"י.
וגם מה שכתב המשאת בנימין שם דשיעורי המשנה הם מן התורה, צריך עיון גדול, דכל הני שיעורי היכא רמיזא באורייתא. ולומר שהם הלכה למשה מסיני גם כן דוחק גדול, שהרי לא נמנו בכלל הדברים שהם הלכה למשה מסיני. ועוד שנחלקו בית שמאי ובית הלל ובהלכה למשה מסיני אין בה מחלוקת לפי דעת הרמב\"ם בהקדמה לפירוש המשניות. ועוד שאם כן לא עשו חכמים כלל סייג לדבריהם בענין זה ומאי שנא מכל התורה כו', כדאמרי בית הלל לבית שמאי בריש פרק קמא, ואמאי לא קאמרי להו נמי הכא. אלא ודאי האמת יורה דרכו שכל שיעורי המשנה הם מדברי סופרים לעשות סייג לתורה, ומדאורייתא בכולן עד שתחיה המכה, וכמו שכתבו הרשב\"א והרא\"ש שאין לך מכה גדולה מזו, אלא דרבנן החמירו משום שבעילת מצוה לכל מסורה כמו שכתב הרא\"ש, או משום שהוא איסור שעה כמו שכתב הרשב\"א.
וגם מה שכתב המשאת בנימין בכוונת הרשב\"א הוא פלא גדול:" + ], + [], + [ + "ול' יום אלו כו'. כן הוא לשון הרמב\"ן בהלכותיו (פרק ה' הלכה ה'). והלשון מורה בפשיטות דהוא יום ל' מראיה הראשונה, דיום ל\"א מקרי מל\"א לל\"א בלשון הרמב\"ן (שם הלכה כ'), והובא בטור, וכן דעת כל האחרונים, והש\"ך יחידאה הוא בפירוש הש\"ע. ועיין תשובת חכם צבי סי' קי\"ד שהרבה להשיב על הש\"ך תשובות נוצחות. רק לשון הרמב\"ן שבהג\"ה סעיף י\"ג שהוא עיקר בנין הש\"ך ויסודו אין די השיב במ\"ש החכם צבי אטו כי רוכלא כו', כיון שבא לחשוב בפרוטרוט כל החששות שהזכירן כבר בפירוש.
אבל באמת כל מעיין בהלכות נדה להרמב\"ן יראה לעין דלא סבירא ליה כלל דין עונה בינונית לפרוש מבעלה אלא לבדיקה ותביעה אחר העונה או ביום העונה. ותוך עונתה היינו לפני יום העונה. כמבואר בהדיא ממ\"ש בפ\"ב הל' י\"ב. ועיין שם בפרק ה' הלכה ב' ג' ד' ה' ו' דמשמע בהדיא שם דשלא בתוך ימי עונתה מותרת בבדיקה ולא חילק בין יום העונה או אח\"כ (והטור וש\"ע סימן קצ\"ו שהעתיקו לשונו שבפ\"ב הל' י\"ב סמכו על מה שכתבו בסי' קפ\"ד וקפ\"ט). וכן בגמרא ופירש\"י מיירי בבדיקה ותביעה. אלא דהרשב\"א כתב על פירש\"י ושמעינן מיניה כו', דמשמע ליה הכי, אבל רש\"י על כרחך לא סבירא ליה הכי. דהא רש\"י סבירא ליה דאפילו יש לה וסת חוששת לעונה בינונית כמ\"ש הר\"ן בחידושיו ובפרק ב' דשבועות, ובברייתא דף ס\"ד תניא בהדיא (היתה למודה לראות כו' ושינתה כו') מי\"ח ואילך הותרו כולן, אפילו י\"ז וי\"ח בחדש שלאחריו שהיא עונה בינונית לכולי עלמא. ואף הרמב\"ן שנחלק על רש\"י בזה מודה ליה שאם לא ראתה בשעת וסתה חוששת לעונה בינונית כמ\"ש הר\"ן שם משמו, ולמה השמיט דין זה בהלכותיו, ואדרבה סתם וכתב במה דברים אמורים באשה שאין לה וסת כו', אלא ודאי משום דכל הסוגיא לא מיירי אלא לענין בדיקה ותביעה, ובמסקנא לא קיימא לן כרבה בר בר חנה אלא דגם ביש לה וסת בעיא בדיקה אחר הוסת, אם כן ליכא נפקא מינה בדין זה כלל.
ובמשמרת הבית לא נסתייע מהרמב\"ן אלא לענין עיקר חשש עונה זו ולענין פירוש הסוגיא דאינו כמ\"ש בבדק הבית אלא כמ\"ש בתורת הבית הארוך. תדע שהרי נסתייע גם מפירש\"י, ורש\"י סבירא ליה הכי אף ביש לה וסת. וגם בעיקר יום העונה לא סבירא ליה לרשב\"א כרש\"י, דלרשב\"א הוא יום ל' כמ\"ש החכם צבי וכדעת כל האחרונים, ורש\"י סבירא ליה דהוא יום ל\"א, לפי מה שהבינו התוס' בלשונו שכתב חזיין לסוף עונה דהיינו יום ל\"א, ומשום הכי כתבו התוס' דף י\"ב (ע\"ב) בפשיטות דמדי חדש אינה צריכה תביעה, ואם יום העונה הוא יום ל' ואין היתר אלא קודם לכן לא שייך לשון מדי חדש, כיון שיום א' וכ\"ט הם בחדש אחד, שאין חדש פחות מכ\"ט יום. וכך הבינו התוס' בלשון רש\"י (דף ט' ע\"ב) ד\"ה ימי טומאה כו' דכ' יום הם ימי טהרה, ואינה רואה ביום כ', דאם לא כן יום טמא הוא כיום ראשון, ומשום הכי לא כתבו התוס' דבריהם בלשון פלוגתא על רש\"י. ובאמת לרמב\"ן ורשב\"א דוחק לישב לשון כ' או כ\"ג ימי טהרה שבגמרא שם.
ועיין ר\"ן ומגיד משנה דהרי\"ף והרמב\"ם לא סבירא להו כלל דין עונה בינונית. וכן דעת הראב\"ד. וכן דעת הרא\"ה. ואף ברש\"י ורמב\"ן לא הוזכרה פרישה כלל, רק ברשב\"א, ונמשך אחריו הטור וש\"ע. והלכך אין למחות ביד המקילין כיון שיש להם על מה שיסמוכו בפרט להקל בדברי סופרים.
ומה שהעתיק הטור לשון הרמב\"ן (הל' כ' וכ\"א) (ונמשך אחריו רמ\"א סעיף י\"ג) אף על גב דסבירא ליה כרשב\"א. לא קשה מידי, שנודע דרכו בכמה מקומות שמעתיק לשון פוסק אחד ככתבו וכלשונו בשביל חדושי דברים שבו אף על פי שיש בכלל דבריו איזה פרט אחד דלא סבירא ליה הכי וסמך על מ\"ש כבר דעתו בפירוש בפרט, וככה עשה כאן בסוף לשון הרמב\"ן גבי המשיכה ראייתה כו', וילמד תחלתו מסופו. וככה עשה רמ\"א אחריו, וכמבואר ממ\"ש בדרכי משה. ועיין מ\"ש סעיף י\"ג בהג\"ה:", + "מה שהקשה הכרתי ופלתי על האחרונים, ועיקר יסודו להשוות ימים דמועד לימי החדש דאשה הואיל ובג' ימים נעשה מועד, ומשום הכי נמי הוקשה לו מ\"ש התוס' בב\"ק דאין נעשה מועד לכולי עלמא כו', ותירץ דהיינו לשמואל כו'. אשתמיטתיה מ\"ש התוס' בנדה (דף ס\"ד) דאפילו רב מודה כו'. אלא ודאי צריך לומר דשאני הכא דיום החדש גרם לראות בו דוקא ולא ביום אחר, אלא שבחדש הב' דילגה ליום מחרת, והוא גם כן למנין החדש וגורם לראות בו דוקא, וכן בחדש ג', משום הכי קבעה וסת לרב, מה שאין כן בשור שנגח יום א' וג' וה' שאין הימים גורמים כלל, שאף בג' ימים רצופים הוא נעשה מועד לכל הימים, שימים אלו אין גורמין כלל ליגח בהם דוקא. וכיון שהדבר ברור ומוכרח לומר שאף התוספות בסירוג דחדשים על כל פנים לרב, שהרי היום גורם, אם כן אף לשמואל יש לומר כמ\"ש הש\"ך דמה לי מר\"ח א' לב' כו', כיון דהתוספות לא נחתי לפלוגתא דרב ושמואל כלל אלא כתבו דבריהם אליבא דכולי עלמא, דלא ככרתי ופלתי. ואם כן לא מצינו חולק על הראב\"ד כלל, וגם דברי הראב\"ד ורשב\"א עולין בקנה אחד למתבונן היטב בהם, וכמ\"ש במשמרת הבית. מיהו אין להביא ראיה ממ\"ש הרשב\"א והר\"ן אהא דאמרינן בגמרא כגון דקפצה בחד בשבת כו' דהיינו אחר ג' שבועות, והוי וסת הסירוג, וסגי בג' פעמים כמבואר בגמרא שם וכמ\"ש הרשב\"א בתורת הבית הארוך דף קס\"ט. דיש לומר להפרישה דאזיל לשיטתיה דסבירא ליה דבקפיצות לא בעינן רצופים כמ\"ש לקמן (בפנים) סעיף י\"ח בשמו. ואף לפי דעת הראב\"ד דבעינן רצופים, יש לומר הטעם כמ\"ש שם דתלי[נן] לקולא שהיום לבדו גורם ונעקר בפעם אחת, אם כן בימי זיבה שאינו ראוי לקביעת וסת אינו סותר הוסת כמ\"ש הראב\"ד (דף י' ע\"א):*
מה שהקשה הכרתי ופלתי על האחרונים, לא קשה מידי, דלכל מיני וסתות הצריכו הראשונים להביא מקורם מהגמרא, וסירוג לחודיה ודילוג לחודיה אשכחן בגמרא, אבל להוסיף וסת המורכב מסירוג ודילוג אין לנו, ודו\"ק:", + "והפרישה כתב כו'. מה שהקשה הכרתי ופלתי, עיין במ\"ש בסעיף י\"ח (בפנים) דלא קשה מידי:", + "אפילו הקדימה כו'. כן הוא בגמרא ופירוש רש\"י (דף ס\"ד ע\"א) ד\"ה אבל היכא כו', והיינו אף שהיה לה וסת קבוע. ומה שכתבו הדרישה סעיף כ\"ב והב\"ח סעיף מ\"ג לפי דעת הרמב\"ן והטור, היינו דוקא לאחר שחזרה וראתה ביום וסתה הקבוע.
ועיין דרישה סעיף כ\"ח ופרישה סוף סעיף כ\"ט דהרמב\"ן קאי אראיות שהוקבע בהן כו', וסותר דברי עצמו שבסעיף כ\"ב. וכן משמע בהדיא בראב\"ד (דף ט' ע\"ד) שכתב דפשוט הוא מן המשנה והברייתא, דהיינו דוקא כששינתה, אבל לא שינתה אינה חוששת אלא ליום שלמודה בו שהוא יום החדש בברייתא והפלגה במשנה, אבל כששינתה חוששת לשניהם, וזה וזה אסורים שבמשנה וברייתא הוא לאו דוקא, דלא כהרז\"ה, ואין זכר ורמז במשנה וברייתא לדין זה אם חזרה וקבעה וסת לאחר ששינתה. וגם מה שכתב הדרישה סעיף כ\"ב וכן כתב הב\"ח שם דחיישינן לחומרא איפכא כו', אי אפשר לומר כן בהראב\"ד דף ח' ע\"א לאו למימרא כו' אלא לאפוקי כו' דאתוספו בה ודלמא וסת אחרינא כו', משמע בהדיא דלאו משום דמספקא לן אי דמים יתרים אתוספו בה, דאם כן הוי ליה למימר לאו למימרא דודאי היא טפלה כו' אלא דילמא היא טפלה, ולמה ליה כל האריכות הזה לאו למימרא כו' אלא לאפוקי כו', אלא ודאי דאף דדמים יתרים אתוספו בה חיישינן דלמא וסת אחרינא קא קבעה, דהיינו ב' וסתות, האחד עיקר ראייתה כדרך הנשים והב' לתוספת דמים. מה שאין כן לפירושא קמא אינה חוששת כלל לתוספת דמים שלפני וסתה כמו שאינה חוששת לתוספת דמים שלאחר וסתה בתוך ימי נדתה כמבואר שם. והיינו במעין פתוח, אבל במעין סתום לכולי עלמא חוששת לב' וסתות. כן דעת הראב\"ד שם בבירור. וכמבואר בהדיא ממה שכתב בדף י' ע\"ב אם תוסיף ראיות כו' תחוש לשניהם כו', והיינו אף אם לא הוסיפה כי אם פעם אחת, כדפתח שם ולחושיהן כו' ובחושיהן כו'. וכן משמע עוד ממה שכתב הראב\"ד דף ט' ע\"ג כי הכלל הזה בידינו שכל הענינים שהוסתות נקבעים בהם חוששת מתחלתם חוץ מוסת הדילוג, ובפוסקים למדין מכללות ובפרט במקום שנאמר בהם חוץ. ומה שכתב גבי וסת תוך וסת שראתה מתחלה ג' פעמים בראש חודש, היינו משום דבלאו הכי היה אחד מהם בימי זיבה כמ\"ש לקמן (בפנים) סעיף ל\"ב.
ומיהו הראב\"ד לשיטתיה אזיל דף י' ע\"ג, אבל לפי דעת הרמב\"ן בפ\"ו ה\"ב שחלק עליו וסבירא ליה מכיון שחזר וסת הקבוע נעקר שאינו קבוע ואינה חוששת לו, אינה חוששת לוסת בתוך וסת מתחלתו, כמו שכתב הב\"ח. דאין להשוות את המחלוקת בנידון דידן, ולומר דהראב\"ד ורמב\"ן לא פליגי אהדדי אלא התם לחוש ליום כ', אף על פי שיום כ' היה קבוע הרי עק(י)רתו פעם אחת שהגיע יומו ולא ראתה בו, ויום ל' לא נעקר כלל במה שהקדימה לראות לפניו. אבל בהפלגות דעלמא מודה להרמב\"ן שבטור ורמ\"א, לפי דעת הב\"ח, דאינה חוששת לוסת בתוך וסת מתחילתו לפי שאי אפשר לה לקבוע שניהם, שהאחד עו[ק]ר את הב' לפי דעת הב\"ח והש\"ך. ואף לפי האמת בדעת הרמב\"ן, על כל פנים אחד מבטל חבירו שסותר את המנין להתחיל ההפלגה ממנו, הלכך נדחה אחד מהם שלא לחוש לו, ומי נדחה מפני מי, על כרחך נדחה שאינו קבוע (מאחר שחזר הקבוע. אבל כשעדיין לא חזר חוששת שמא תקבע לה שאינו קבוע כדאיתא בגמרא ופירש\"י). מה שאין כן בוסת החדש שאין אחד מבטל חבירו כלל על כן חוששת לשניהם מתחילתם שמא תקבע שניהם יחד. ומשום הכי כתב הרמב\"ן וחוששת ליום הקדימה כו' משום דמיירי התם בוסת החדש. דזה אינו, דהא בהדיא כתב הראב\"ד דף י' ע\"א דאף בהפלגות דעלמא חוששת מכ' לכ' כו' וחוששת כו'. וכיון דעל כרחך צריך לומר דהראב\"ד ורמב\"ן פליגי בנידון דידן ואזלי לשיטתייהו, מעתה אין לחדש דבר ולומר דבוסת החדש סבירא ליה להרמב\"ן כהראב\"ד, ולא פליג עליה אלא בהפלגות ומשום שאי אפשר לקבוע שניהם יחד, כיון שלא הוזכר חילוק זה בשום מקום. ואדרבה לשון הרמב\"ן בפ\"ו הלכה ו' כעקירת וסת כו' עד חזר הוסת למקומו עכ\"ל ע\"ש, משמע מסתימת לשונו דשוין הן לגמרי בכל דבר. וגם דקדוק לשונו גבי וחוששת ליום הקדימה שמא וסת אחר כו' מורה כפירוש ב\"ח ודרישה סעיף כ\"ב, דהוי ליה למימר שמא וסת שני כו', וגם למה ליה למימר כלל הטעם שמא כו', הלא זה הטעם הוא בכל החששות שחוששת לוסת שאינו קבוע שמא תקבענו ולמה לו לשנותו כאן, והוי ליה למימר בקצרה חוששת ליום הקדימה כמו שחוששת לוסת שאינו קבוע. אלא ודאי שהחששא היא משום מעין פתוח. ומשום הכי לא הביאו האחרונים דין זה, משום דלדידן ליכא נפקותא, כיון דלדידן אין חילוק בין ימי נדה לימים אחרים אף לקולא. ובדרכי משה וט\"ז ס\"ק י\"ט מבואר בהדיא דאף במעין פתוח הדין כן.
ומסתימת הגמרא (דף ס\"ד ע\"א) אבל היכא כו', דלא פירש דדוקא כשלא חזרה וראתה ביום שהיתה למודה בו, אף על גב דבימי זיבה המעין סתום וגם כבר קבעה וסתה ג' פעמים. יש לומר כיון דמיחש חיישא על כל פנים לראיית זיבתה, מהניא חששא זו נמי לשלא תחזור לוסתה הראשון אף אם תראה בו כדי שלא לחוש לראיית זיבתה, ומשום הכי אף שחזרה וראתה בכ\"ב לראיה ראשונה כיון שהיא תוך כ\"ב לראיית זיבתה לא חזרה לוסתה הראשון שלא לחוש לראיית זיבתה שתראה אח\"כ, דהא מיחש חיישא לה, ודו\"ק. ועיין תורת הבית הארוך וכפי שהגיה הט\"ז ס\"ק כ\"ח דחזר הוסת למקומו מפורש בברייתא לגירסת רשב\"א. אבל הרמב\"ן סבירא ליה כגירסת רש\"י וראב\"ד, עיין שם בריש פרק ו', ודין זה כתב מסברא דנפשיה, עיין שם שבא בטענה שאם אין אתה אומר כן תהא אשה זו כו'.
וצריך להבין טענתו דליטעון איהו לנפשיה, שהרי אם לא היה וסת קבוע מתחלה מכ' לכ' ושינתה פעם אחת ליום ל' וחזרה וראתה לכ' חוששת לל' אף להרמב\"ן, ואם כן תהא אשה זו כו'. וצריך לומר דכיון שראתה ג' פעמים מכ' לכ' קבעה לה וסת מכ' לכ' אפילו היה יום ל' קבוע לה, וכל שכן כשאינו קבוע, כדמוכח בגמרא דחיישא ליום הקדימה אפילו הוא בימי זיבה, מכלל שהוא ראוי לקביעת וסת שלא בימי זיבה מיהא, דכל החששות הן שמא תקבענו, ואם כן להרמב\"ן אתי שפיר דכשקבעה לכ' בג' פעמים נעקר יום ל' שאינו קבוע. ואם כן הוא הדין אף שלא קבעתו בג' פעמים כשחזרה לו אלא שהיה קבוע לה מתחלה קודם ששינתה אותו. זו היא כוונת הרמב\"ן ז\"ל בטענה זו, ודו\"ק. ומיהו כשהיה יום ל' קבוע לה ואח\"כ ראתה ג' פעמים מכ' לכ', כיון דלא (שינתה) וסת במה שהקדימה לראות לפניו, וגם לא שייך הכא מכיון שקבעה לה וסת נעקר שאינו קבוע, שהרי גם יום ל' היה קבוע לה, אם כן פשיטא דלא נעקר יום ל' לגמרי, וגם לחוש לו אי אפשר מפני טענת הרמב\"ן שאם כן תהא אשה זו כל ימיה כו', אלא הרי דינו כוסת שעקרתו ג' פעמים שהגיע יומו ולא ראתה בו ולא נקבע ביום אחר, שאף שאינה חוששת לו מכל מקום לא נעקר לגמרי שלא יהא נקבע אלא בג' פעמים, אלא מכיון שחזרה לראות בו אפילו פעם אחת חזר למקומו וצריכה ג' פעמים לעקרו כמ\"ש הראב\"ד וכדלקמן סעיף ט\"ו. והוא הדין בוסת זו שנקבע ליום אחר ולא עקרתו ג' פעמים בהגעת יומו ולא ראתה, דלעולם אין הוסת נעקר לגמרי, שאף אם תחזור לראות בו יהיה כוסת החדש שצריך לקובעו ג' פעמים ובפחות מג' פעמים נעקר בפעם אחת, אלא אם כן עקרתו ג' פעמים שהגיע יומו ולא ראתה וקבעתו ביום אחר כמ\"ש הראב\"ד ורמב\"ן פ\"[ו] הל' ה' ע\"ש:", + "אינו רוצה לומר כו'. עיין כרתי ופלתי סי' קפ\"ד סק\"ה, דלפי דעת הש\"ך דין אשה זו כדין כל אשה שמשנית וסתה הקבוע לפעמים שחוששת לשאינו קבוע פעם אחת ולא יותר, ואף גם זאת אינה אסורה אלא עונה אחת. ואח\"כ כתב ויותר נראה לומר כו', ואשתמיטתיה מה שכתב בתרומת הדשן סוף סי' רמ\"ז דדין זה מבואר שלהי פרק האשה, אלמא דסבירא ליה דריצב\"א בתשובה שבהגהות מיימוניות לא בא לחדש דבר באשה זו מאשה דעלמא. גם מה שכתב שאם המשיכה וסתה מכ\"[ז] יום לל' חוששת לכל ימים אלו, והביא ראיה מסקפ\"ד, הוא עזר כנגדו, ואשתמיטתיה מה שכתב הראב\"ד דף ז' סוף ע\"ד דאדרבה משם ראיה דלא חיישא לההיא ראיה כלל מדקרי לה תוספת, וכל שכן ראיות שבתוך נדתה, והכי קיי\"ל כדלעיל סי' קפ\"ד. ואף היש מפרשים שבראב\"ד שם, מודים בראיה שבתוך ימי נדה, משום דבהסתלק העיקר נסתלק הטפל וכמ\"ש הרשב\"א וכדלעיל.
ואם כן בנידון דידן לחוש ליום כ\"ז במחלוקת זו שנויה, ולכ\"ח וכ\"ט לא חיישא לכולי עלמא, כיון שלא ראתה בכ\"ז. ואף גם זאת דחיישא ליום כ\"ז אינו אלא כשלא נקבע וסתה ממעין סתום ג' פעמים, ומשום דחיישינן דלמא הוא העיקר, וכמו שכתבו הב\"ח והדרישה סעיף כ\"ב וכמ\"ש לעיל. אבל ימים שבינתים שהם כ\"ח וכ\"ט אין מקום לחוש להם כלל, אף לדינא דגמרא. והאידנא דאין חלוק בין מעיין פתוח לסתום, אף לכ\"ז אינה חוששת, אלא כשלא המשיכה ראייתה עד וסתה הקבוע, או שהמשיכה בלי הפסק בינתיים, דאז יש לומר דדמים יתרים הוא דאתוספו בה ולא לקביעת וסת באו, ולא חזרה לוסתה הקבוע. אבל אם הפסיקה בינתים לדידן דקובעת וסת בימי נדתה הרי חזרה לוסתה הקבוע לה ושוב אינה חוששת לשאינה קבוע, כמ\"ש לעיל בשם הב\"ח ודרכי משה וט\"ז, וכן הוא בלחם חמודות הובא בש\"ך. ועיין מ\"ש בסי' קפ\"ד ס\"[ו] (בפנים):" + ] + ], + "Choshen Mishpat": { + "Laws of Loans": [ + "עיין בדק הבית שלמד היתר באלמנה מדעתה מבשעת הלואה. וכל שכן שיש ללמוד כן לענין איסור ליכנס לביתו, שהותר מכללו בערב ואינך, מה שאין כן אלמנה:", + "(עיין שם דלכולי עלמא שבדרכי משה היינו אף לריב\"א. אבל התוס' דף ק[י\"ד] רע\"ב ונימוקי יוסף במתניתין ורש\"י דף קי\"ד ע\"א ד\"ה ואידך ורמב\"ם שהעתיק לשונו בשו\"ע סי\"ח פירשו טעמיה דת\"ק משום מצות חזרה במ\"מ ובנ\"י, ואם כן במשכנו בשעת הלואתו לא שייך האי טעמא. וכ\"כ הטור ברמזים בהדיא ע\"ש. ומשום הכי השמיט רמ\"א דעת ריב\"א בהגהותיו משום דיחידאה הוא):", + "וזהו כוונת הש\"ע סי' ע\"ג סט\"ו כמוכר בשוק, שבני השוק אינם יודעים שזה נישום בחוב וכל מי שצריך לו יקנה ולא ידחוק (ואין כוונתו בשוק שיש בו הרבה קונים דהא אין מחייבים לחזר בשווקים, אלא ודאי כונתו כמ\"ש. ועיין ביו\"ד סי' קע\"ג ס\"ב ע\"ש). ובשעת המגפה גם מי שצריך לו כגון שכבר חלה חולי הדבר ונתרפא הוא קונה בזול הואיל ואין קונים אחרים מצויים, וכמו שקונים בזול שלא ביום השוק מהאי טעמא. ולהט\"ז צריך עיון גדול, אם אין מי שקונה בסך זה הוה להו לשום בזול יותר, שאם ישומו שוה מנה בפרוטה בודאי ימצאו קונים, ואיזו קצבה יש להוזיל כיון שצריכים להוזיל כל כך עד שימצאו קונים בבירור. ועיין ב\"מ דף צ\"[ט] ע\"ב דלהקדש משלם נ', אף על גב דאין להקדש אלא שעתו ולמכור בחנות אחד אחד צריך זמן מה. ואין לחלק בין זמן רב למעט, דהא אפילו יום השוק למחר אין ממתינין דסתמא קתני בסוף פ\"ו דערכין (וע\"ש בפרש\"י דביתומים מחמירים. והפוסקים שלא כתבו כן ר\"ל כפירוש הרמב\"ם, דאף על פי שאמרו קאי אתגרים שאמרו כן ולא חכמים, עיין שם ברמב\"ם הלכות ערכין). ועל כרחך צריך לומר כיון שהוא שער ידוע אחד אחד בפרוטה לכל מי שצריך לקנות אחד או ב', רואין כאילו יש לפניו חמשים בני אדם שצריך כל אדם לקנות אחד. ולא דמי לכפר או שלא ביום השוק במרגלית ופרה, דמשום מיעוט הקונים משתנה השער לזול אם כן זהו שיוויין עכשיו, אבל כאן לקונה אחד שקונה אחד או ב' קונה גם כן אחד אחד בפרוטה כמו חמשים שבאים לקנות כל אחד קונה אחד, אם כן זהו שיוויין עכשיו אם היו חמשים לפנינו, ואף שאינן לפנינו בשעה זו לא איכפת לנו דרואין כאילו באים כולם בשעה זו, הואיל וזהו השער לכל מי שצריך לקנות אחד מהן, והיינו כסברת הסמ\"ע דאית ליה רואין, ודלא כט\"ז, ודו\"ק היטב:", + "עיין טור סכ\"ז והוא לא טען שהרשה כו', ולא אמרינן מסתמא הרשהו דאחזוקי אינשי כו', דלשיטתיה בסוף סי' קל\"ג אזיל, כמ\"ש הש\"ך שם, דאפילו במכירה לא מיקרי גנבה גמורה. וזהו דלא כמ\"ש המרדכי פרק האומנין בבגדי אשתו דאחזוקי אינשי כו', ומשמע אפילו היו מונחים ברשותו וגם תיבתה ברשותו היא. ומשום הכי נמי כתב המרדכי פרק כל הנשבעין לוי היה סבור כו', והיינו טעמא משום דאחזוקי אינשי כו'. והטור אף דלא סבירא ליה הכי, לא איכפת ליה אלא לענין היתר תשמיש, אבל גוף ההשכנה אף אם היתה באיסור לא מיחייב עלה כמ\"ש הש\"ך. ומ\"ש הש\"ך סי' קל\"ג דשייך תקנת השוק, היינו כשלא ידע שהשאילו כלל, אבל אם ידע שהשאילו לא הוה ליה לתלות להקל שמכרו אחר כך, כמו דלא הוה ליה לתלות בכהאי גוונא לענין היתר תשמיש. ובהא אתי שפיר מ\"ש הסמ\"ע סי' ע\"ב ס\"ק י\"ט, ולא קשה מידי מתקנת השוק ודו\"ק היטב:" + ], + "Laws of Testimony and Contracts": [ + "ומ\"ש הסמ\"ע סי' ר\"ז ס\"ק מ\"ג (וע\"ש במסגרת השולחן דלא גרסינן טוב) צע\"ג. ואפשר דאזיל לשיטתו בפירוש הרמ\"א סי' ס\"א ס\"ק י\"א. ועיין שם בש\"ך דזה אינו. ועי' ב\"י סי' ע\"א תשובת ריטב\"א, מבואר שם היטב דמפרשי רוצה לומר דמפרשי בשטר, ולאפוקי דלא מפרשי כלל בשטר, אבל דעת מי שקיבל עליו לא הוזכרה כלל. ואדרבה בתשובה אחרת סבירא ליה להריטב\"א דלא בעינן דעתו. עיין שם בדרכי משה:", + "עיין סי' ס\"א סעיף ה' לשון הרא\"ש שמקנה לכתוב כו', ורוצה לומר שסתם קנין הוא לכתוב, דאם לא כן אין צריך קנין להרא\"ש בטור סי' כ\"ב (ומשום הכי נמי לא היה פוסק הרא\"ש שם על ההוצאה, דמסתמא לא פליג על רבו מהר\"ם דבאמר לכתוב מהני כתיבת בית דין חשוב, דבהכי מיירי הרא\"ש, דאם לא כן מאי רבותיה כולי עלמא נמי הכי דייני, כמ\"ש הרא\"ש פ\"י דב\"ב דהכי נהיגי. עיין בית יוסף סי' ר\"ז מה שכתב על זה). ותדע דהא אפילו לא נכתב כנכתב דמי כמ\"ש בסי' מ\"ב, ע\"ש בש\"ך ובסי' ע\"א ס\"ק ל\"ג. וזהו כוונת הש\"ך סי' ל\"ט ס\"ק י\"ד דלכתיבה עומד לכל דבר עיין שם:" + ], + "Laws of Sales, Gifts and Agency": [ + "עיין גמרא דפריך מלוי שהוא למעשרו כעני למעשרו (ועוד דלא משני שהלוי הוא עני). ומגמרא זו למד המרדכי פ\"ג דגיטין למתנות כהונה, הובא בדרכי משה סימן ר\"ד, ולא חילקו בין עשיר לעני. אך בהגהות מיימוניות פי\"א מהלכות זכייה לא כתב כן. וכ\"מ במרדכי פרק הזהב שהביא רמ\"א סימן רמ\"ג. וכ\"מ בהדיא ברמ\"א שם סעיף א' ע\"ש ובסמ\"ע ובהגהות מרדכי. וכ\"מ פשט לשון הטור וש\"ע סי' קכ\"ה. וכ\"מ בירושלמי, דהא רב סבירא ליה דברים אין בהם משום מחוסר אמנה אפילו במתנה מועטת ואמאי לא הוצרכו לאמלוכי שמא יחזור בו ויתננו לאחר.
ועל כרחך צריך לומר דלא דמי כלל למעשר לוי עשיר שמצוה תלויה בדגן ולא בלוי בלבד, מה שאין כן בצדקה עיקר המצוה היא משום עניות העני ולא משום הממון שנתחייב בצדקה, שהרי אף מי שכבר הפריש חומש מממונו ואסור לו ליתן יותר, חייב לקיים מוצא שפתיו משום שהוא דבר מצוה על כלל ישראל, ומצוה זו גרמתה היא עניות העני לכן זכה בה עני זה, כיון שמצוה ליתן לו למלאות חסרונו, ואף שזה יוכל להפטר ממנה מכל מקום כל ישראל מצווים לפרנסו, נמצא שנדר דבר מצוה. מה שאין כן במעשר, כלל ישראל יכולים שלא ליתן ללוי עשיר זה ודו\"ק:" + ], + "Laws of Ona'ah": [ + "עיין תוס' דף צ\"ד סוף ע\"ב. ולהסמ\"ע צע\"ג. אלא ודאי דכוונת הטור הפתוחות, רוצה לומר הנפתחות עתה, שהוא פותחן לחנוני שמכרן לו כבר. וכ\"מ ברא\"ש ע\"ש. וכ\"מ מלשון הטור שאינו פותחן בשבילו כו' אדעתיה שמכרן כו', ולא שפתחן. וכן הוא בהדיא ברא\"ש. וכן ברמזים ע\"ש:", + "עי' תוס' דף צ\"ד ע\"ב ודו\"ק. אבל מה שכתב הסמ\"ע צריך עיון, דבהדיא קתני בסיפא דבשביל כבודו מותר. ולחלק בין כבוד שבסמ\"ע סק\"ח לכבוד שבברייתא, ובכבוד שבסמ\"ע בין מלא לריקן, הוא דוחק גדול, וצריך עיון:" + ], + "Laws of Dimensions, Measures and Pricing": [ + "עיין רשב\"ם וסמ\"ע ומהרש\"א במתני'. ומסתימת הרמב\"ם וטוש\"ע לא משמע הכי, אלא לעולם אין צריך הכרעה יותר מטפח. וכ\"מ בהדיא ברמב\"ם ושו\"ע שאין הטעם בחוטין משום הכרעה דהא אפילו בשוקל בידו בעינן הכי. וכ\"מ מלשון הטור צריכין להיות מיושרין כו' כדי שיהיה כו' משמע שזהו יושר המאזנים עצמן ולא משום הכרעה שלא הזכירה עדיין. וכ\"מ ממ\"ש הרמב\"ם וטור ושו\"ע דין זה בסתם, וההכרעה אינה אלא במקום שנהגו. ונימוקם עמהם, מדלא תנא מקום שנהגו במשנה כלים פכ\"ט אלא סתמא, והכא תנן היה שוקל לו כו'. וכ\"מ מפשט הסוגיא בגמרא. ולהרשב\"ם צריך עיון, שדבריו סותרים זה את זה, שדחה דברי המפרש משום הכרעות כפולות, משום דחד שיעורא הוא למשקל גדול וקטן, כמ\"ש בסמ\"ע ס\"ק כ\"ה. ויש ליישב בדוחק וצריך עיון:", + "עיין גמרא זיל אצור לי כו', מכלל דבשנים אחרות אסור גם לו לבד. ועוד דמ\"ש רשב\"ם למכור לעולם, רוצה לומר שלא בריוח, דלמה ליה למישרי בריוח להפקיע שערים. ושלא בריוח שרי מדינא כמ\"ש רשב\"ם. ודקתני שביעית בברייתא, על כרחך משום דכהאי גוונא אסור לאצור משנה לחברתה:" + ], + "Laws of Lost Property and Deposit": [ + "גמ' כ\"ב. עיין תוס' ורמב\"ן וריטב\"א. ומ\"ש התרומות הדשן סי' קפ\"ח, היינו טעמא משום דרגילה כן דמיא לתאנה דידיע דנתרא, ולעבד הנותן פת לעני שכך נהגו. והתוס' וסיעתם לא פליגי על הרשב\"א שבשיטה מקובצת בדינא, כי אם במציאות, דהתוספות סבירא להו דוחק לומר שכך נהגו כמ\"ש הרשב\"א ודו\"ק. ומהא דאיתא בקידושין דף נ\"[ב] לא קשה מידי, דרבא לשיטתיה אזיל, כמ\"ש הט\"ז ביו\"ד סי' של\"א. ועיין שם סימן שכ\"ח. ומה שכתב הש\"ך סי' שנ\"ח דלתרומה כו', צע\"ג, דהמקשה לא אסיק אדעתיה דלתרומה בעינן דעת בעלים משום גם אתם, אלא תרומה תליא מילתא בחושש משום גזל לחוד, כדקתני בברייתא בהדיא (וכן גבי הכשר). ואף שהתוס' בב\"ק דף ס\"ו ע\"א ד\"ה כיון חילקו בין יאוש להפקר גמור, היינו לענין קנייה מעכשיו, אבל אי מהני למפרע במתנה והכשר מהני נמי ביאוש. עיין רש\"י כ\"ב ע\"ב ד\"ה אינן. וגם מ\"ש הש\"ך במה יקנה כו' אילו היה יודע כו' צע\"ג דמה יענה בכרכתא ובאגא דיתמי שאם לא יטלם המוצא יאכלום רמשים, ומשום הכי מחלום לכל אדם כמ\"ש סי' ר\"ס סעיף ו', ואפילו הכי פריך לאביי:", + "עטרת זקנים סי' י\"ד. וכן דעת הש\"ך סי' רצ\"ב ס\"ק ח. עיין שם בתוספות. והמרדכי מדמי תלמיד חכם לשולחני.
ואף שהתוס' כתבו כן לרב הונא. הא רב הונא גופיה סבירא ליה בהשואל דשואל לא קני עד שישתמש, אם כן לא מהני כלל לזה מה שהוא שואל לרב הונא, ולא לרב נחמן. אלא היינו טעמא, שכיון שבידו להוציאן, זכייה זו זכה במשיכה, וכדין לוה. והוא הדין לרב נחמן. אלא דכיון דהברירה בידו שלא להוציאן, הלכך אם נגנבו קודם שהוציאן לא הוי עדיין לוה לרב נחמן, כי אפשר שלא היה מוציאן כלל (ומשום הכי נמי לא מעל טרם שהוציא, מפני שאינו לוה עדיין עד שעה שיוציאן. ונסתלקה בזה השגת החכם צבי סי' ע\"ג על הש\"ך), דהא רב נחמן אמר דלמא מתרמי כו', ודלמא לא מתרמי (ועוד יש לומר טעמא דרב נחמן הואיל ואין כל הנאה שלו, דהמשאיל גם כן נהנה, שהרי הפקידם לשמרם, הלכך פטור מאונסים כמ\"ש הש\"ך סי' ע\"ב ס\"ק כ\"ט ול' בשם ר\"ן ורשב\"א).
והנה משמעות התוס' דאף לרב הונא אינה הלואה גמורה שסתמה ל' יום, אלא צריך ליתן לו מעות אחרים, הואיל ונתן לו בתורת פקדון ומצי למתבעינהו כל שעתא ושעתא, ואפילו הכי יכול ליתן לו מיד מעות אחרים משום דעד שעתא דתבעא להו קני להו. והוא הדין לרב נחמן דשומר שכר הוא, ותשמישו זהו שכרו עד ההיא שעתא דתבע להו, וקני להו עד ההיא שעתא במשיכה לחזרה, כר' אלעזר דפליג ארב הונא וסבירא ליה דד' שומרים קונים במשיכה לחזרה ע\"ש בגמ'. ובר מן דין בנידון דידן דמי לחזרה בתוך הזמן כיון שאינו נוטל פקדונו, ובתוך הזמן פשיטא דשומר שכר דמי לשוכר שאין המשכיר יכול לחזור. עיין סי' שמ\"א (וסי' של\"ג ושל\"ד, גבי מלמד שאין בעל הבית יכול לחזור בתוך הזמן, ומלמד נוטל שכר שימור לדינא דגמרא בנדרים דף [ל\"ז א'] והוה שומר שכר).
ומכל מקום לענין מעילה לא קיימי ברשותיה, כי אינו אלא שומר עליהן בשכר שיוכל ללותן כשיצטרך למזבן זבינא, וכל זמן שלא נזדמן לו זבינא אינו לוה עליהן לרב נחמן, אלא לרב הונא הוא דשואל הוי ולא שומר שכר. ועיין בב\"מ צ\"ט דאפילו משאיל לא מעל אלא לפי טובת הנאה. ופי' הרמב\"ם במשנה פ\"ה דמעילה דהוא הדין למתנה. ובשומר שכר אין למפקיד טובת הנאה. הלכך לא דמי לשוכר שברמב\"ם הלכות מעילה:", + "סמ\"ע ש\"ך סימן ע\"ב. ואף הט\"ז באו\"ח ועטרת זקנים, על כרחך מודים בלא היה רגיל להשאיל לו בלאו הכי, כמ\"ש ביו\"ד סי ק\"ס ס\"ז. ומשום הכי השיג החכם צבי בחו\"מ סימן ע\"ב ע\"ש:", + "סמ\"ע (ולא שייך כאן שלא מדעת כיון שהקרן קיימת. וכן משמע בגמרא גבי ספר תורה מהו דתימא כו' עיין שם):", + "כן הוא כוונת הטור, שלא כתב כן אלא בסי' ער\"ב ולא בסי' רס\"ג ודו\"ק:", + "ב\"ח סי' ער\"ב ורש\"ל בחכמת שלמה (ואף הפרישה לא פליג בכהאי גוונא. וזה נכלל באדם חשוב שהזכיר שם, דרוצה לומר שחשוב בעיני הבריות איזו חשיבות שיהיה):", + "דרישה סי' ער\"ב (ולזה נתכוין הרמב\"ם שכתב זקן מכובד, ולא מכובד סתם, לאפוקי מכובד בעיניו):", + "משנה שם (עיין שיטה מקובצת בדף ל' בשם הרמב\"ן ורשב\"א, שדימוה לאונס דסוף פרק ג' דכתובות, וכן פירש הר\"ן שם, וכן הוא בשיטה מקובצת בדף ל\"ב בשם הרא\"ש. והתם אפילו דרבנן. ומשום הכי לא הביא הטור דין זה דכהן בבית הקברות כי אם בסי' ער\"ב, שצער בעלי חיים דחי איסור דרבנן כמ[ו] שכתב בא\"ח סי' ש\"ה, והוא הדין איסור דאורייתא דקיל מיניה, כגון לאו גרידא, כיון דלא תליא בדעת בעלים כלל לא שייך כאן מי דחינן איסור מקמי ממונא. עיין שם ברמב\"ן ורשב\"א שבשיטה מקובצת בדף ל' גבי נוסחי דוקני דגרסי פשיטא כו' ודו\"ק):" + ], + "Laws of Loading and Unloading": [ + "סמ\"ע (ובחנם דחק, דיש לומר דמכובד המשא צריכה לפוש כל שעה בפריקה ואינה יכולה לילך הרבה בבת אחת, וכעובדא דבגמרא דף ל' ע\"ב עיין שם):", + "עיין תוספות ד\"ה מי לא עסקינן דלרבא דרשינן טעמא דקרא, מה שאין כן לרבי יוסי הגלילי בתוספות ד\"ה מכלל ודו\"ק:", + "רא\"ש. וכן משמע בהדיא בב\"מ דף פ\"ח דאין מצווים להחיותו, ואפילו מת בצמא אין צריך ליתן לו אפילו מעט מים אע\"פ שאין בהם שוה פרוטה, ומשמע שם אפילו בשלו. וכן מוכח מדאיכא מאן דאמר ב[גיטין] פרק קמא דאפילו בעבד יכול לומר איני זנך. והא דאמרינן בשבת דמזונותם עליך, הוא מדרבנן. וקרא דואכלת כו' היא אסמכתא בעלמא, דלא כט\"ז באו\"ח סי' [ק]ס\"ז.
ולהר\"ן ונימוקי יוסף וב\"י, צריך לומר דסבירא להו לחלק בין צערא דממילא הבא לבעל חי בתולדתו וצער הבא לידם ע\"י סבה מבחוץ. והנה מהר\"ם שהתיר לחלוב ע\"י נכרי בשבת, לא ס\"ל חילוק זה אלא כמ\"ש להרא\"ש. ומשום הכי נמי אתי שפיר דלא קשה מידי ממה שאסרו להשקותה מבור שברשות הרבים ע\"י נכרי, וכן לומר לו ללקוט עשבים, עיין או\"ח סי' שכ\"ה, משום דאף המים שיש לו אין צריך ליתן לה מדאורייתא, שיש להם דמים, אפילו הוא חלק מאה מפרוטה.
ולפי זה דהר\"ן לא סבירא ליה כמהר\"ם, יש לומר דגם כל האוסרים בר\"ן דביצה חלב שנחלב ביום טוב, לא סבירא להו כמהר\"ם, ודו\"ק:", + "דרכי משה נימוקי יוסף (ומה שכתב שם בשב ואל תעשה, זה אינו מוכרח כלל בסוגיא דברכות [(]י\"ט ע\"ב), די\"ל ממונא שאני. ואף לרש\"י שם (דף כ' ע\"א), היינו בממון חבירו, אבל צער בעלי חיים לחוד לא גרע כבודו של אדם משאר צרכיו, כמו שכתב הנמוקי יוסף גופא וכל שכן לכבודן, וגם הנימוקי יוסף מודה בזה):", + "ברייתא ל\"ג (עיין טור סעיף י\"א שלא נתן כלל כל מקום אלא פרט כגון כו', ולא הזכיר זה. ואף רמ\"א שכתב כל מקום דפטור כו', דוקא קאמר בכל מקום שהזכירו לשון פטור, רוצה לומר ממצות פריקה, אבל אין זקוק לו משמע לגמרי. וכן משמע בב\"י שכתב דהרי\"ף ורמב\"ם השמיטו פטורא דרבצן ועומד משום דחייב משום צער בעלי חיים, ואפילו הכי הזכירו ברייתא זו. וכן הרז\"ה לא הזכיר ברייתא זו בהשגה. ובפרט לגירסת רי\"ף ורא\"ש דומדדה עמו הוא סיום ברייתא זו, ומיירי בשכר, מכלל דרישא אפילו בשכר לא. וכן משמע בהדיא בשלחן ערוך שכלל פריקה וטעינה באדם אחד בסעיף א', ועל זה כתב בסעיף ה' מאימתי כו' ולטעון כו' אינו זקוק כו', ואי זקוק משום פריקה זקוק לטעון בשכר כיון שהוא כבר שם, והשלחן ערוך סבירא ליה כרמ\"א, עיין ב\"י וכסף משנה. גם אי אפשר כלל לומר דיותר מרס\"ו אמה וב' שלישי אמה אין צריך בחנם אלא בשכר, דהא אין לו שכר אלא שכר פסיעות עד תוך ריס, דהא אף אם היא של נכרי ולא יתן לו שכר כלל מחויב הוא לילך ולפרוק כמ\"ש סמ\"ע, אלא מגיע לו שכר, וכיון שהגיע לריס חל עליו חיוב פריקה בחנם ונפקע שעבודו מיד שהגיע לתוך ריס, דהא קנין השכירות הוא בשעת הפעולה כל רגע ורגע כדאיתא בקדושין דף מ\"ח ע\"א.
ובא\"ח סימן ש\"ה וסי' תצ\"ח, אם תמצי לומר דלא מיירי דוקא ברואה, יש לומר דכיון שהתורה הקפידה על צער בעלי חיים לא רצו חכמים לצערם בגזרתם. ומה שכתב מהר\"ם דחי, אינו דחיה בהכרח דהא שב ואל תעשה הוא, ובכהאי גוונא לא דחינן איסורא דרבנן אפילו אמירה לנכרי במילה סי' של\"א, ובשופר סי' תקפ\"ו, ובערל הזאה ואיזמל פסחים דף צ\"ב א', עיין ביו\"ד סי' רס\"[ו] סעיף ה', וכן הוא בכמה דוכתי. אלא דהכא לא העמידו דבריהם ודחו דבריהם משום צער בעלי חיים, נמצא שצער בעלי חיים דחה את דבריהם):" + ], + "Laws of Ownerless Property": [ + "עיין לחם משנה, שדבריו הם הפך תלמוד ערוך (בבא קמא פ\"א) דלא אמרו אלא בהיזמי לחין דאין דעתיה עלייהו, ומשום הכי אסרו בהמה גסה שמכלה האילנות עיין שם, וכן פסק הרמב\"ם, וכן פסק רשב\"ם פרק יש נוחלין גבי בני יוסף, ואם כן אין חולק על רבי שמעון בן אלעזר. וזו היא כוונת המגיד משנה שחילק בין ארץ ישראל לחוץ לארץ, רוצה לומר דשאני ארץ ישראל שהקב\"ה נתנה להם מורשה (וגם לשבטים נתחלקה על פי ה' באורים ותומים כדתניא בב\"ב דף קכ\"ב. ועיין שם בדף ק\"[ו] ע\"ב). ואף שאף על פי כן לא נקנית להם אלא בחזקה המועלת, כדאמרינן בקדושין דף כ\"ו במה ירשתם בישיבה, והכי נמי אמרינן בב\"ב דף ק'. מכל מקום כיון שהקב\"ה נתנה להם דינה כמתנה, שדינה כמכר, שהמוכר או הנותן עשר שדות בעשר מדינות כיון שהחזיק באחד זכה בכולן, עיין סי' קצ\"ב. מה שאין כן בהפקר שאפילו מיצר מפסיק, הואיל ואין דעת אחרת מקנה אותו כמו במתנה עיין סמ\"ע סימן ער\"ה ס\"ק י\"ד, הילכך לא מהני הישיבה בערים להיערים אלא בארץ ישראל ודו\"ק.
והא דאמרינן בב\"מ דף ק\"ז דאסור לקוץ עצים מהיער. ואף שהרמב\"ם שם בדין ההוא נתחכם לכתוב אילן סתם, אין זה מספיק בגמרא, דאבא הוא יער צומח עצים. עיין מועד קטן דף י\"ב ע\"ב ובנדרים דף ס\"ב. יש לומר שקנאוהו מהמלך או מבאי כחו, שכמו שהמלך קונה השביה לעבדים כמ\"ש הרמב\"ם פ\"ט מהלכות עבדים בלא חזקה המועלת שהרי לא הזכירה כלל, ומן הסתם אין כל השביה עושה לו רחיצה סיכה כו', וגם אין הנכרי קונה בחזקה כלל, אלא חזקתו היא חזקת ידו שכבש במלחמה, כמ\"ש התוס' בגיטין דף ל\"ח בד\"ה אבל בחזקה בשם ר\"ח, כך הוא קונה כל הארץ בחזקת ידו שלא בחזקה המועלת כמ\"ש התוס' שם ד\"ה עמון כו' ע\"ש, הלכך כל מקום שמגיע חוזק ידו זו היא חזקתו האמורה בגמרא שם, ואפילו ביערים ונהרות.
אלא דלהרמב\"ם זה אינו אלא במלך, כעמון ומואב שטהרו בסיחון שהיה מלך האמורי, מדסיים הרמב\"ם שם הרי דיניו כו', מכלל שמדינא דמלכותא נגעו בה, וכן הוא בכסף משנה שם. ועיין שם בשם הרשב\"א דאף בדינא דמלכותא לא קני גופו, מכלל שלא בדינא דמלכותא לא קני כלל. דלמה שכתב הכסף משנה בלישנא בתרא, קשה מאי מייתי רב פפא מעמון ומואב לעבד שנשבה ושלא בדינא דמלכותא. כי מלכות סיחון מועלת לישראל, כמשמעות הרמב\"ם ועבד הנלקח כו' כעבד כנעני כו', משמע אף לישראל שהוא ממלכות אחרת. דהכא אין הטעם כמ\"ש הרמב\"ם סוף פ\"ה מהלכות גזלה שהרי הסכימו כו' והוא אדוניהם כו', דהא עיקר הקנין הוא באומה אחרת, אלא שכן הוא משפטי כל המלכים במלחמותיהם. אלא ודאי שגם עבד שנשבה מיירי בדינא דמלכותא. דסתמא דמילתא אי אפשר בענין אחר, או שנשבה בפרהסיא בחוזק יד במלחמה על מלך זה ממלך אחר, או שנשבה בגנבה והוליכוהו למלכות אחרת ופדאוהו שם, ואם היתה אותה המלכות בשלום עם מלכות זו סתמא דמלתא אפשר להוציאו בלא פדיון על פי המלך, אלא ודאי שאותה מלכות במלחמה עם מלכות זו ונותנת רשות לגנוב נפשות ממנה ולהביאן לכאן, וזו היא גם כן דינא דמלכותא כמ\"ש הרמב\"ם. ומכאן הוציא הרמב\"ם דין זה, מדתנן סתמא עבד שנשבה, משמע אפילו בגנבה ולא במלחמת מלך דוקא, ואפילו הכי ילפינן מסיחון שקנה הארץ קנין גמור, וממלך ערד שקנה על כל פנים עבד ישראל ואפשר אפילו ישראל גופיה קנין גמור למעשה ידיו מדין תורה, מדגמרינן מיניה לעבד שנשבה הלכה למעשה. ואם כן כל שכן שקונה קרקע ישראל קנין גמור כמו שקנה סיחון. ובריש פרק לולב הגזול אמרינן בהדיא דלא קני, וכן הוא בפרק הניזקין גבי סיקריקון ובדוכתי טובא, והמג\"א סי' תרל\"ז הוסיף דאפילו של נכרי [לא] קני. ועל כרחך צריך לומר דמלך שאני כמו שכתב הרמב\"ם.
ומיהו קנין מלך נכרי אינו אלא למעשה ידיו כדילפינן ממהם תקנו, וישראל הבא מכח נכרי הרי הוא כנכרי, ולא קני לגופו אלא ביאוש, דכיון שנתייאשו בעליו אינו עבד של ישראל כלל אלא של נכרי, וישראל הקונה ממנו קונה גם גופו כמ\"ש הרמב\"ם שם. ואף דלהרמב\"ם לא מהני יאוש בקרקע, ועבדים הוקשו לקרקעות, שאני הכא דכתיב עבד איש עבד שיש לרבו רשות עליו כו' כדאמר שמואל שם. ואף שקיימא לן דצריך גט שחרור כדרבי יוחנן שם דף ל\"ט, היינו דוקא משום דגמר לה לה מאשה (כראב\"י) [כרבי יוחנן] גופיה שם, אבל לענין חירות דרשינן עבד איש. דאם לא כן לא היה יאוש מועיל כמו הפקר כמ\"ש התוס' בב\"ק דף ס\"ו ע\"א ד\"ה כיון כו' (עיין שם שכוונת קושייתם היא טעמא דגמר לה לה הא לאו הכי אין צריך גט שיחרור. דבענין אחר אין מקום לקושייתם להמעיין בסוגיא דנתייאשתי. ועל זה תירצו שאין לרבו רשות וכו', והיינו דרשת שמואל, אף דהתם מיירי אליבא דר' יוחנן, ודו\"ק). ושגגה יצאה מלפני הש\"ך ח\"מ סימן שע\"א סק\"א שכתב על לשון הש\"ע, והוא הדין עבדים כו', וזה אינו, דיאוש מהני בעבדים והוא תלמוד ערוך. וצריך לומר שכוונת הש\"ך אינה אלא גוף הדין דקרקע אינה נגזלת.
ותדע, דאף ללישנא בתרא דהכ[\"מ] דסוגיא דהשולח מיירי שלא בדינא דמלכותא ואפילו הכי קני למעשה ידיו, גם כן אי אפשר לומר דלהכי אהני יאוש דדוקא אחר יאוש קני כפירוש רש\"י, דהא יליף מסיחון שקנה קרקע וקרקע אין יאוש מועיל בה כלל להרמב\"ם. ורש\"י יש לומר דסבירא ליה כהירושלמי שהביאו התוס' ריש פרק לולב הגזול דיש יאוש לקרקע. אבל להרמב\"ם צריך לומר דיאוש שאמרו בעבד שנשבה אינו אלא משום קניית הישראל גוף העבד, אבל מעשה ידיו קנה מהנכרי אף לפני יאוש. וכן משמע בהדיא ברמב\"ם פ\"ח שם, שפסק שם דלפני יאוש צריך ליתן דמיו לרבו שני, והיינו משום דקני למעשה ידיו. ולא משום דלמא מימנעי ולא פרקי, מדלא חשש לזה בפדאו לשם בן חורין שלא ישתעבד בו או יחזיר מעותיו, דהתם מפורשת חששא זו בגמרא, עיין שם היטב, ובלחם משנה שתמה על הרמב\"ם. ולפי מה שנתבאר אתי שפיר, דהרמב\"ם סבירא ליה, כיון שהתוספתא נשנית כאוקימתת אביי בלפני יאוש אין למדין הימנה, כיון שלא הביאוה בגמרא לפשוט ממנה, כמ\"ש הרא\"ש פ\"ב דחולין. ובפרט כאן דרשב\"ג מטעי טעי בת\"ק לרבא, יש לומר דהתוספתא נשנית לטעותא דרשב\"ג בת\"ק, דת\"ק חייש למימנעי ולא פרקי כשפדאו לשם בן חורין, ואף שהלה יחזיר לו דמיו לא ירצה להיות מעותיו בטלות על חנם, מה שאין כן בפדאו לשם עבד ישתעבד בו הוא עד שיבא הלה, ורשב\"ג סבירא ליה דגם בעבדים מצוה לפדות, ולא יחוש אם יהיו מעותיו בטלות עד שיבא הלה ויפדנו מידו וישתעבד בו, אבל אם לא יפדנו מידו בודאי מימנעי, דאין זו מצוה כלל ליתן מתנה. אבל באמת ת\"ק לא חייש כלל לדלמא מימנעי, ואם כן לפני יאוש אף שפדאו לשם בן חורין ישתעבד בו ואין צריך ליתן לו כלום, אבל לשם עבד קני ליה למעשה ידיו מהנכרי שקנאו בדינא דמלכותא למעשה ידיו, משום הכי צריך להחזיר מעותיו, וזה צריך להחזיר העבד למי שהגוף שלו, ואני קורא בו עבד איש, עבד שיש לרבו רשות עליו קרוי עבדו, ושעבודא בעלמא הוא דאית לשני על מעשה ידיו, ודו\"ק היטב:" + ], + "Laws of Theft and Robbery": [ + "רמב\"ם (ואף אם תמצי לומר דסבירא ליה דמדרבנן בעלמא, מכל מקום נלמד מעל מנת לשלם כפל):", + "עיין לחם משנה דאסמכתא כו'. אבל המגיד משנה ריש פרק קמא מהלכות גזלה לא סבירא ליה הכי. ועיין ביו\"ד סי' קפ\"א דאורחיה דהרמב\"ם לפרושי טעמא דקרא. וכהאי גוונא אשכחן בהלכות גנבה פ\"ז ה\"ג, עיין שם:", + "רב חסדא ב\"מ קי\"א (ולא מצינו חולק עליו בפירוש, כי רב ששת לא פליג אלא משום קרבן, וגם רבא לא מיירי אלא בשכיר ולא בעלמא כמו שכתב המגיד משנה, עיין לחם משנה):", + "רש\"י רא\"ש סי' י\"ד (דלא כט\"ז בי\"ד סי' ק\"כ. וכן הוא בהדיא במתניתין דנדרים ולמוכסין כו' המלך כו'):", + "עיין גמרא גבי עבד עברי, כיון שאין קנוי אלא למעשה ידיו ולא גופו כדאיתא בגיטין דף ל\"[ח] ובהחולץ, א\"כ היה יכול לקנות את עצמו בן חורין אם היה רשאי ודו\"ק:", + "ט\"ז ש\"ך יו\"ד סי' ק\"כ (עיין פסחים דף ל\"א דישראל מנכרי לא קני משכון וברשותיה דהנכרי קאי, ודמי לעבד עברי או למקח וממכר. ואין היתר כשמקלקל המשכון אלא על דעת לנכות מחובו, כי לגזול על מנת לשלם לא אסור אלא בישראל כדאיתא בב\"ק קי\"ג ע\"ב בעובדא דרב אשי, עיין שם בתוס' ורא\"ש, ומאי דקאמר ישראל כו' כיחש כן להנכרי. ועובדא דרבינא אי אפשר לתרוצי כלל אלא בהכי שהניח להנכרי דקים הרבה כנגד העבים בענין שיצא ידי חובת תשלומין, אבל העבים ניחא טפי לרבינא, ודו\"ק):", + "(דלא כתוס' קי\"ג ד\"ה אין כו' כל שעה כו', וכן כתב הרא\"ש שם, וכן דעת הטור כאן. וכן מוכח בהדיא בתוס' ס\"ז ע\"ב דשרי לכתחלה, ודברי הש\"ך סי' שנ\"ג ס\"ק ו' צע\"ג):", + "וכן כתב המגיד משנה (דמתניתין דאין פורטים מיירי בנכרי שמוסיף על הקצבה ונעשה כאילו אין לו קצבה והכל גזל):", + "גמרא שם. ומה שכתב הסמ\"ע סי' שס\"ח הוא נגד הגמרא, דלדידיה לא קשה מידי ממתניתין, וצע\"ג. והאמת יורה דרכו דהרמב\"ם מיירי בישראל, כבהלכה שלפניה (ועיין במ\"ש לקמן לגבי הברחת מכס), שסתם בני אדם מיירי בישראל, וכאוקימתא דגמרא על משנה זו דנטלו מוכסים לפי גירסת רש\"י ונימוקי יוסף ורז\"ה, ועיין שם ברש\"י ונימוקי יוסף במתניתין (אבל אין פורטין מיירי בנכרי להרמב\"ם. והא דמייתי דתניא, הוא כדי לתרוצי אף הברייתות דמיירו בנכרי, ולא קשה מידי מה שהקשה הלחם משנה). ומה שכתב אחר כך שהמוכס נכרי, הוא לענין שהוא כלסטים כמ\"ש בלחם משנה בהלכה (ב') [י\"א], אבל לענין יאוש סמך על מה שכתב בפ\"[ו] בביאור לחלק בין ישראל לנכרי, אפילו בגזלן, כמבואר בלשונו בהדיא מיד הגזלן כו'. וגם מדנקט מוכס נכרי בדווקא, מכלל דישראל העומד מאליו או שנוטל יותר מן הקצבה, שכך הם כל סתם מוכסים כמ\"ש בהלכות עדות, (לא) מייאש. ודברי הש\"ך צע\"ג.
(וטעמיה דהרמב\"ם שלא חילק בין גנב וגזלן, אפשר משום דפסק כרבי כסתם מתניתין וכדאמרינן הא מני כו', ודיחויא בעלמא לאוקמה כרבי שמעון, דלית מאן דחש ליה כדאמרינן בקידושין דף נ\"ב. והא דאמרינן לעולא הכא נמי בידוע, נדחה מסוגיא דלעיל לפי גירסת רש\"י במשנה דפריך בגמרא רישא לסיפא ומשני, וכן הוא ברז\"ה ובנימוקי יוסף ע\"ש. וההיא דקידושין לא קשיא מידי, דמשמע התם שראוהו שחטף ולא שייך הכא דדייני במי יימר. וכן יש לומר דמיירי בפרק כ\"ד מהלכות כלים. וכן בפרק ד' מהלכות תרומה, ובפרק ה' מהלכות איסורי מזבח, לא חילק בין גנב לגזלן, ופסק בכולן כרבי דסתם מתניתין כוותיה. וסתם מתניתין דכלים נמי הילכתא היא וכשראוהו. ועיין בי\"ד סי' ש\"א שדרכו של הרמב\"ם לפסוק כסתמי דסתרי אהדדי וליישבם אף בחילוק שלא נזכר בגמרא ולא בדבריו).
וגם מה שכתב הסמ\"ע סי' שס\"ט סק\"ח צע\"ג, דהא מוכס מפורסם הוא ולא עשו בזה תקנת השוק להרמב\"ם, וגם דמי לפרע בחובו ולא שייך תקנת השוק הכא כלל, ומה שאינו יודע לא מהני אלא משום תקנת השוק להסמ\"ע סי' שנ\"ג. ואף להש\"ך שם צריך לומר דהכא גם כן לאו באיסורא אתא לידיה, ולמה ליה למימר שאינו יודע. אלא ודאי כמה שכתב הב\"י דבצירוף ב' טעמים אלו נולד ההיתר, והיינו לצאת ידי שמים, אבל לענין דינא בלאו הכי היא שלו, כמו בסיפא דמתניתין דהציל מלסטים שיודע ונהנה. ותו, דהא אפילו בשינוי רשות ואח\"כ יאוש דבאיסור גזלה גמורה אתא לידיה ואפילו הכי היא שלו להרמב\"ם, רק שצריך ליתן דמים להרמב\"ם, ולדמים לא מהני מה שאינו יודע להב\"י במוכס מפורסם כמ\"ש בסי' שנ\"ו ובכסף משנה. אלא בסיפא מיירי במציל שכבר הציל, הלכך יש לומר דלא קתני אלא דינא, אבל ברישא דלא קתני רק שהחזירו לו וקתני הרי אלו שלו, משמע מפשטא דמתניתין דרשאי לקבלם, דאם לא כן נתן התנא מכשול בלשונו. ומשום הכי הכריח הרמב\"ם כלישנא בתרא. וסבירא ליה כפירוש הרמב\"ן דבלצאת ידי שמים פליגי, ולא גרס כדי בלישנא בתרא. מה שאין כן להסמ\"ע מנא ליה להרמב\"ם לפלוגי בין רישא לסיפא דלא שייך בה טעמא דידיה ואפילו הכי קתני הרי אלו שלו כמו ברישא, ודו\"ק:", + "עיין במ\"ש לעיל גבי שליחות יד:", + "רמב\"ם שלחן ערוך (עיין שם שכתבו ממכס זה. וכ\"מ בהדיא במגיד משנה שכתב להרמב\"ם מיירי מתניתין דאין פורטין במוכס נכרי דמוסיף על הקצבה, וכ\"כ בטור, דבכהאי גוונא אסור לפרוט הימנו, מכלל שאין שם מעט שאינו גזל. וכן כתב הטור בהדיא דכל מה שיש כו'. וכן כתב הרמב\"ם ושלחן ערוך שהכל כו'.
(ואף דמיירי בישראל כמ\"ש לעיל. גם מוכסים ישראל סתמן כך שמוסיפים כמ\"ש סי' ל\"ד סעיף י\"ד שחזקתן כו', וכן כתוב כאן בסעיף ה' ונודע שאדם זה כו', מכלל דאינך לא מהימני בסתמא, לכך כתבו כאן בחזקת כו'. ומה שכתב הסמ\"ע סק\"ז אין לו מקור בתלמוד ומנא ליה להרמב\"ם, והעיקר כמ\"ש בשלטי גיבורים ע\"ש. והא דמוקמינן מתניתין בנכרי דוקא, היינו משום דמתניתין מתנייא קודם שהוסיפו עליהם המוכסים והגבאים בברייתא בסנהדרין דף כ\"ה, עיין שם בגמרא דמעיקרא כו', ודו\"ק).
וכן כתב המגיד משנה בהדיא שהוא [כמוכס] שאין לו קצבה כלל. ועל כרחך צריך לומר כן לרמ\"א ומשנה למלך וכן משמע בטור שהוא גזל גמור מה שמבריח מנת המלך, אם כן היאך התירו להבריח הסחורה לגמרי, הוי ליה להבריח חציה או רובה לפי ערך ההוספה. ואף אם תמצי לומר דלא אמרינן בתר גנבא כו' אלא בישראל, היינו כשגונב רק כנגד מה שגנב ממנו, דאריסיה דרב הונא בפרק קמא דברכות גנב הרבה יותר מחלקו כמו שכתב המרדכי פרק ג' דבבא קמא, אבל לגנוב יותר פשיטא שאסור אף אם כבר גנב הנכרי תחלה. דהא אפילו ציער את הישראל אסור לגוזלו כמ\"ש סמ\"ג והגהות מיימוניות פ\"ז מהלכות גנבה, וצער הגוף חמור מדבר שבממון כדאמרינן ביומא דף כ\"ג, כל שכן שיגנוב הישראל תחלה יותר ממה שיגזלנו הנכרי[)]:", + "עיין מגיד משנה וסמ\"ע (ומה שכתב הכ\"מ בהלכות גזלה צע\"ג, דבהלכות גנבה כתב להיפך. ולולי דבריהם יש לומר דקניה חמירא מהנאה בחנם שאינו מחזיק כו' ואינו גורם כו' אלא בקנייה. וסבירא ליה לרמב\"ם כגירסת רש\"י ונימוקי יוסף ורא\"ש, וכן הוא בס\"א ברי\"ף מאימתי מותר ליהנות ולא לקנות. וכן משמע מסתימת הש\"ך סי' שנ\"ג ס\"ק ו' דלקנות אסור לכולי עלמא אף אם יש לו מעט משלו. וצריך עיון לדינא):" + ], + "Laws of Monetary Damages": [ + "עיין דרכי משה סי' [ק]ס\"ג דלמסקנת מהר\"ם אסור משום דאין שותף חולק כו'. אבל לפי הסלקא דעתך דמהר\"ם דהאיסור רק משום נזק האחרים בסבתו, יש לחלק בין שר העיר לאכסנייא שיכולה לילך לעיר אחרת. וצ\"ע:", + "טור בשם העיטור. ש\"ך.
עיין שם דלראיית רש\"ל חייב לשלם נזקי ממונו בגרמי בעלמא (וכן משמע בשלחן ערוך סעיף ז' ורמ\"א וסמ\"ע שם, שעל האיבעיא שממנה למד הרי\"ף איסור כתבו דין תפיסה, מכלל שגם בדיעבד מוציאים מידו. ואין לומר משום דבאיסורא אתא לידיה, דהא בסי' רפ\"ג ס\"ב בהג\"ה (עיין במ\"ש ריש הלכות מציאה דכל מציאה דמיא לפקדון) אתא לידו בהתירא ואפילו הכי חלק שם הש\"ך. ועוד, דגם מציאה עושה איסור בהגבהתה לעצמו לפני יאוש, אם כן כל שכן שחייב להחזיר אבדתו שהיא בעין. ולא מפטר משום דלאו אחיך הוא, שאם כן גם בניזקין ליפטר, דרעהו כתיב בהו אפילו בנזקים שבידים, כל שכן בגרמא בעלמא. אלא דמותר לאבד ממונו בגרמא אחרת, שלא יהא חמור מגופו, דמהאי טעמא איכא מאן דאמר דשרי אפילו ביד, ואידך לא פליג עליה אלא לאבדו ביד אבל באובד מעצמו לא פליג. ואפילו בדיעבד מיחייב אם הזיק ביד משום דמיקרי אחיך כמ\"ש לעיל, אלא דרודף הוא עיין נימוקי יוסף ר\"פ איזהו נשך, וברודף לא פטרו אלא הנרדף והרודף אחר הרודף ולא שאר כל אדם, ודו\"ק).
ואזיל רש\"ל לשיטתו שבפרק קמא דחולין מכשיר שחיטת מסור מכלל דבר זביחה הוא, ולא כמומר לכל התורה, כדעת ריא\"ז בשלטי גבורים שם והרמב\"ם ורש\"י בפרק השולח כמ\"ש הר\"ן שם, אלא כמ\"ש הר\"ן בשם אחרים. וכן דעת הרמב\"ן בנימוקי יוסף ר\"פ איזהו נשך דמסור מיקרי אחיך ע\"ש, ואם כן כל שכן דמקרי בר זביחה. דהא מומר לדבר אחד לא מקרי אחיך לרא\"ם בסמ\"ג וטור ושלחן ערוך י\"ד סי' רנ\"א ואפילו הכי בר זביחה הוא. והלכך לרש\"י ורמב\"ם וריא\"ז כל שכן דלא מיקרי אחיך. וכן דעת הגהות אשר\"י:", + "עיין תוס' ד\"ה ותיובתא ובקרא כתיב בקיר. ואף הרמב\"ם יש לומר דסבירא ליה הכי, ובצדו רוצה לומר צדדי הכותל עצמו, וכהאי גוונא אשכחן בדוכתי טובא במקרא משנה ותלמוד, ובלא הרחקה הוא לגלויי על בצדו שהוא בצדו ממש:", + "וצריך עיון ממשנה פ\"ג דשביעית עיין שם בר\"ש, ורבי עקיבא סתימתאה הוא, ולא פליג עליה סתם מתניתין דבבא מציעא. ועל כרחך צריך לומר דזבל שאני שיש לו דמים ולא חיישינן שיפקירנו, ובפרט שכל עצמו מחזר עליו לזבל שדותיו שלכך הוציאו מחצירו לרשות הרבים, עיין רש\"י (והיאך יניחנו שם לזמן מרובה, פן יקדימנו אחר). ועוד יש לומר, דבאמת משום הכי פריך לימא כו', משום שלא בשעת הוצאת זבלים אסור להוציא כלל לרבי עקיבא סתימתאה, וגם ר' יהודה תלמידיה הוא ולא פליג עליה. וכן כתב נימוקי יוסף בהדיא. ובפרט למסקנא דמתניתין דלא כר' יהודה, יש לומר דמתניתין מיירי בשעת הוצאת זבלים, אבל שלא בשעת הוצאת זבלים אסור לגמרי כרבי עקיבא, דהלכתא כוותיה אפילו כנגד רבי'. עיין כתובות דף פ\"[ד]:" + ], + "Laws of Tort": [ + "עיין תוס' ורש\"י בבא מציעא דף ע\"א שחזר בו ממ\"ש בקידושין. ומה שכתב מהר\"מ מריזבורק דמותר להכותו, רוצה לומר לבית דין, כדמסיק אין בהם דין, משמע דבבית דין מיירי. והרי המכה עובר בלאו חמור, ואפילו הכי אוסר מהר\"ם במרדכי סוף בבא קמא, וכן הרא\"ש וטור ושלחן ערוך לא סבירא להו להתיר אלא כשאי אפשר להציל בענין אחר, וזה יכול לילך מאצלו ולא ישמע חרופיו. מה שאין כן באשה רעה השרויה בביתו והכאתה זו היא הצלתו:", + "גמרא צ\"א, ותוס' שם ד\"ה אלא תנאי וכו', וים של שלמה שם (אבל מה שכתב שם דאפילו לצורך ממון אסור לביישו, צע\"ג מדאמר רב לרב כהנא פשוט נבלה כו'. וגם מה שאוסר לצער גופו, צע\"ג מיעקב אבינו שאכלו חורב וקרח):", + "רא\"ש פרק ה' דבבא מציעא טור יו\"ד סי' קנ\"ט (עיין שם שתלה איסור ריבית בלהחיותו), ונימוקי יוסף בפרק ה' דבבא מציעא בשם הרמב\"ן (עיין שם שתלה האיסור במי שנקרא אחיך. ואפילו מסור מיקרי אחיך, כל שכן מומר לתיאבון, מדאסור לכולי עלמא להלוות לו. ולרא\"ם סבירא ליה כמו שכתב המרדכי פרק איזהו נשך בשם ר\"י שההיתר הוא במכל שכן מגופו, וכן כתב בפרק ג' מעבודה זרה, וכן דעת הט\"ז בי\"ד סי' רנ\"א, ודו\"ק):", + "עיין ש\"ך סי' קנ\"ח סק\"ו. ועיין תשובת מהרי\"ל סי' קצ\"ד שהקיל בהם אפילו בשחיטה, כל שכן להחמיר לענין להחיותם, דלא דמי לאפיקורס דהכא:" + ], + "Laws of Personal Injury": [ + "וצריך עיון דבברכות מ\"[ג] לא אסרו אלא לתלמיד חכם משום גנאי וחשד. וביומא (רפ\"ב) לא אסרו אלא לצאת לדרך. ואפשר משום דמיירי בכל הלילות ולא בליל ד' ושבת לחוד, והגזייתא גם כן (ו)לא דברי סוסייהו אלא בליל ד' ושבתות בזמן הברייתות, ורמ\"א חשש לגזייתא בכל הלילות, אחר אביי שלא הניח להם רווחא כלל, וצ\"ע:", + "גירסת הרא\"ש, וכן מוכח בירושלמי שהביא הפרי חדש דדוקא בבית אפל איכא קפידא, ע\"ש:" + ], + "Laws of Hiring and Skilled Labor": [ + "עיין שם גבי דבורים, דמסתימת המשנה ורי\"ף ורמב\"ם משמע אף שאין חבירו שם לא יקוץ, דלא כסמ\"ע, וצ\"ע:", + "רבינו ירוחם. ב\"י. וכ\"מ בגמרא דלא איצטריך טעמא דדמי לאריא ארבא אלא בחצר דקיימא לאגרא:", + "עיין ב\"י גבי המחהו דמהני בעל כרחו, והיינו מהאי טעמא. ואם תמצי לומר דהתם לא מהני, היינו משום דהתם לא יהיב ליה מידי:", + "ועיין רמב\"ם דהעיקר תלוי באכילה, וכסות אין לו למכור:", + "עיין גמרא דלא תדוש בחסימה אמר רחמנא:", + "נימוקי יוסף. ש\"ך. וצ\"ע בגמרא, ובשיטה מקובצת ובמעדני מלך, דלא כרש\"י:" + ] + } + }, + "versions": [ + [ + "Kehot Publication Society", + "https://store.kehotonline.com/" + ] + ], + "heTitle": "קונטרס אחרון על שולחן ערוך הרב", + "categories": [ + "Halakhah", + "Acharonim" + ], + "schema": { + "heTitle": "קונטרס אחרון על שולחן ערוך הרב", + "enTitle": "Kuntres Acharon on Shulchan Arukh HaRav", + "key": "Kuntres Acharon on Shulchan Arukh HaRav", + "nodes": [ + { + "heTitle": "אורח חיים", + "enTitle": "Orach Chayim" + }, + { + "heTitle": "יורה דעה", + "enTitle": "Yoreh Deah" + }, + { + "heTitle": "חושן משפט", + "enTitle": "Choshen Mishpat", + "nodes": [ + { + "heTitle": "הלכות הלואה", + "enTitle": "Laws of Loans" + }, + { + "heTitle": "הלכות עדות ושטרות ושלישות", + "enTitle": "Laws of Testimony and Contracts" + }, + { + "heTitle": "הלכות מכירה ומתנה ושליח ואפוטרופוס", + "enTitle": "Laws of Sales, Gifts and Agency" + }, + { + "heTitle": "הלכות אונאה וגניבת דעת", + "enTitle": "Laws of Ona'ah" + }, + { + "heTitle": "הלכות מדות ומשקלות והפקעת שערים", + "enTitle": "Laws of Dimensions, Measures and Pricing" + }, + { + "heTitle": "הלכות מציאה ופקדון", + "enTitle": "Laws of Lost Property and Deposit" + }, + { + "heTitle": "הלכות עוברי דרכים וצער בעלי חיים", + "enTitle": "Laws of Loading and Unloading" + }, + { + "heTitle": "הלכות הפקר והשגת גבול", + "enTitle": "Laws of Ownerless Property" + }, + { + "heTitle": "הלכות גזלה וגנבה", + "enTitle": "Laws of Theft and Robbery" + }, + { + "heTitle": "הלכות נזקי ממון", + "enTitle": "Laws of Monetary Damages" + }, + { + "heTitle": "הלכות נזקי גוף ונפש ודיניהם", + "enTitle": "Laws of Tort" + }, + { + "heTitle": "הלכות שמירת גוף ונפש ובל תשחית", + "enTitle": "Laws of Personal Injury" + }, + { + "heTitle": "הלכות שאלה ושכירות וחסימה", + "enTitle": "Laws of Hiring and Skilled Labor" + } + ] + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Maaseh Rav/English/Sefaria Community Translation.json b/json/Halakhah/Acharonim/Maaseh Rav/English/Sefaria Community Translation.json new file mode 100644 index 0000000000000000000000000000000000000000..17fa9b9f973a8fafb2fb73660364b95b39bf2332 --- /dev/null +++ b/json/Halakhah/Acharonim/Maaseh Rav/English/Sefaria Community Translation.json @@ -0,0 +1,381 @@ +{ + "language": "en", + "title": "Maaseh Rav", + "versionSource": "https://www.sefaria.org", + "versionTitle": "Sefaria Community Translation", + "license": "CC0", + "versionTitleInHebrew": "תרגום קהילת ספריא", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "מעשה רב", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": [ + [ + "To arise at midnight and recite Tikkun Chatzot." + ], + [ + "One who is awake the whole night, washes his hands and blesses [the morning blessings], but not the blessings on the Torah. If he then sleeps by day, he must say the blessings on the Torah [upon arising].\n" + ], + [ + "The main part of washing one's hands was instituted for prayer. Therefore, one should wash and make a blessing for each prayer. And ideally one should be stringent to was with a vessel as one does for eating. And in the morning one should say the blessing before praying, and one shouldn't say it immediately upon waking when his intention is not to pray right away. But that's only if he knows for sure he will not forget to say it." + ], + [ + "In washing one's hands, both in the morning and for a meal, the right hand should be first.\n" + ], + [ + "In the morning, one should pour 4 times. Three times to remove evil spirits, and a fourth time to purify the water which became impure." + ], + [ + "The blessing Elokai Neshama (My G-d, the soul you placed in me) should be said together with the blessing Asher Yatzar (Who formed man with wisdom). [See Biurei haGra Shulchan Orach Orach Chaim 4:3]" + ], + [ + "All of the blessings from \"who gives wisdom\" until \"vayidaber\" (Editor: I am unsure what he means. Perhaps the sacrifices.) one can say immediately upon arising from bed even before daylight. For \"Vayidaber\" one should wait until daylight. (See Magen Avraham 46:13)" + ], + [ + "The blessing on the Torah, one should say it before reading the daily sacrifice (See the Gra's comment on Shulchan Aruch Orach Chaim 46:17) If one wants to learn before daylight, one should say the blessings on the Torah after the order of the morning blessings before one learns." + ], + [ + "All of the morning blessings, if one forgot to say them immediately, one has opportunity to say them all day and the night until going to sleep, except the blessing on Torah for which one fulfills his obligation with Ahava Raba (Great Love, the blessing before Shema in the morning). (See Biurei HaGra 47:7). Thus on Yom Kippur, when one does not say 'Who met all my needs' and 'Who removes sleep', one should say these at night upon putting on leather shoes and washing one's face (See Biurei HaGra 46:15)" + ], + [ + "Going to a bath house is not an interruption for one's blessing on the Torah, and all the moreso sleep. (See Biurei HaGra 47:9-11)" + ], + [ + "Distinctions on the text of the morning blessings: \"Who gives the rooster etc.\" \"Who provided me with all my needs.\" \"Who prepares the steps of man.\" And we say \"multiple times every day Hear Israel you are\" or \"multiple times every day Hashem is our G-d Hashem is one you are etc.\" (Citation) Blessed are you Hashem, who sanctifies his name with the masses." + ], + [ + "After saying the portion of the Tamid, to say the verse 'v'hifshit' until 'reiach nichoach'" + ], + [ + "Tzitzit should be 12 thumbs-width long, and the wrapped/knotted portion one third (of this total, so 4 thumbs-widths). Each wrapped portion was one thumb-width." + ], + [ + "Every time he wraps himself in a tallit, he says the blessing, even many times in a day. (See Biurei HaGra 8:28) " + ], + [ + "He blesses, and wears, and covers his head with the tallit, but he does not need to wrap himself as the Ishmaelites wrap. (See Biurei HaGra Orach Chaim 8:4)" + ], + [ + "Also for a small tallit (the poncho-like undergarment) the text of the blessing is 'to wrap oneself in fringes'. (See there (Biurei HaGra OC 8) seif 14)" + ], + [ + "Don't hang on linen garments don't hang from them any tzitzis (Citation). However, make a small wool tallis with linen tzitzis strings, and if it is not from other varieties (of cloth) with linen tzitzis strings. And wear it under his clothes like a large tallis made of cotton." + ], + [ + "The time for putting on tefillin is like 'Others\" in Berachot 9. One should wear them all day, and even to do business in them is permitted, and snacking is also permitted. But idle activities are prohibited. If one is worried this seems haughty before other people, one may wear only the hand tefillin. In any case, it is better to wear a small head tefillin and keep the straps covered than to walk with only the hand tefillin." + ], + [ + "The compartments of the head tefillin need to be open and not glued." + ], + [ + "The higher tefillin are on the head, the more praiseworthy. And the knot needs to be below the base of the skull." + ], + [ + "The place of the hand tefillin is in the half of the (upper) arm. Meaning, the middle half to the exclusion of the (upper) arm’s top quarter and the (upper) arm’s bottom quarter. (See Shulchan Aruch 27:5 and 27:19):" + ], + [ + "If one spoke (between putting on arm and head tefillin) he recites two blessings, and if he did not speak, he recites one blessing, in accordance with Rashi of blessed memory. For if he did not speak he recites on both hand and head one (blessing of) 'to place tefillin', but if he spoke, he recites on the head (a separate blessing of) 'on the mitzva of tefillin'." + ], + [ + "One needs to bless each time he puts on (tefillin) even many times in a day." + ], + [ + "One may urinate in tefillin when they are on his head in a temporary bathroom as is explained in Shulchan Aruch." + ], + [ + "One should pray the morning service at 'V'Tikin' (sunrise), but only with a quorum of ten. " + ], + [ + "The prayer leader should begin from 'Baruch Sh'amar\" and don't say from 'Mizmor shir chanukat habayit'. Other verses should not be recited communally neither before nor after prayer except the Song of the Day (shir shel yom)." + ], + [ + "One may sit during the Verses of Praise until the kaddish before Barchu." + ], + [ + "In 'Pesukei Dezimra' the phrase \"You, GD, don't withhold Your mercy from me\" is with a Yud, and one who says it with a Vav is in error [Lit: on his hand]. In the paragraph of 'Ashrei' the phrase \"They will recount your bountiful goodness\" contains two Segol (vowels). (Presumably on the word 'Zecher')" + ], + [ + "In the Song at the Sea, recite until 'Hashem rules forever and ever' and say after it 'to Hashem is the kingship' and do not say the verse 'for Pharaoh's horse came'." + ], + [ + "Do not say \"and in your Torah it is written to say 'Hear O Israel...'\" before Yishtabach, because there should be from 'and he saved' until 'Hashem reigns' 18 mentions of G-d's name, and from 'Az Yashir' until 'Yishtabach' also 18 names and no more." + ], + [ + "Do not say the 13 Praises (of Yishtabach) in one breath. Only do not interrupt between them with speech, Heaven forbid." + ], + [ + "\"Life of the worlds\" (at the end of Yishtabach) is with a 'Tzeirei' vowel underneath the letter 'Chet.'" + ], + [ + "One should daven communally and skip like was written in Shulchan Aruch. And on this was explained one should say 'Baruch Shemar' and 'Tehilah L'Dovid' (Ashrei) and 'Yishtabach' for if he will with start 'Yotzer Ohr' the blessings of 'Pesukei Dezimera' will be cut out." + ], + [ + "(In the passage 'Tisbarach Tzureinu') the proper text is \"B'Eimah Ritzon Konam\" and not \"Koneihem\": " + ], + [ + "One is able to answer 'Amen' when he hears the blessing even after 'Yotzer Ohr' to whichever 'Amen' he desires except for after 'Shira Chadasha' (prior to Shemonah Esrei) is begun. " + ], + [ + "Release from the nostril or the ear is not considered a \"release\" concerning the recitation of 'Keriat Shema' and prayer, for if you would think that it was considered a \"release\" you would need to distance yourself four Amos:" + ], + [ + "One should have in mind prior to reciting 'Kriat Shema' to fulfill their requirement to recite 'Kriat Shema': " + ], + [ + "[Translation In Progress] If one performed 'Kriat Shema' like the opinion of 'Beit Shammai' he has not done (the mitzvah of Kriat Shema) and (it is as if) he has done nothing. Meaning, he does not receive reward because he accepted upon himself the stringency of 'Beit Shammai' like Jonah found when it was there that 'Beit Hillel' conceded but disagreed in regards to unintentional sin. But here, it does not seem to 'Beit Hillel' the ideas of 'Beit Shammai' at all, and from this is a proof from if so, we would have the practice to not maintain the mitzvah of 'Succah' from 'your days'. But certainly one is not required to go back and repeat 'Kriat Shema':" + ], + [ + "During ‘Kriat Shema’ one grasps the two tzitzit strings which are before him and does not kiss (the strings) at all." + ], + [ + "[Translation in Progress] And how much liquid emerges (to be) urine? A fourth. And from here, even many times if the urine is less (than the water) it is nullified in the water (as it is the majority)." + ], + [ + "One should pray with proper focus and intention for each and every word and have in mind the meaning of the words. If a (foreign) thought enters one's mind during prayer they should stand until the thought passes. One is not required to have the proper intention for all the names (of G-d), only ‘Adon HaKol’:" + ], + [ + "In the ḥazzan’s repetition (of shemona esrei) the ḥazzan says prior to the prayer ‘Hashem Siftai’ and at the end ‘Yehyu L’Ratzon’:" + ], + [ + "One should listen to 18 blessings (of ‘shemoneh esrei’) from the ḥazzan’s voice and from within a siddur. One should respond ‘amen’ after each blessing and should not respond ‘Barukh Hu U’Barukh Shemo’ (Blessed is He and Blessed is His name) as the ḥazzan does not wait until the community stops (saying the words) and therefore cuts off the repetition of the blessings. " + ], + [ + "'Nekadesh' or 'Nareitzicha' (in 'Kedusha') until 'V'Amar' is only said by the ḥazzan alone, and the community is silent and listens to the ḥazzan." + ], + [ + "'Modim D’Rabanan' should be concluded with the name of G-d - \"Blessed are You G-d, the Almighty to Whom all thanks are due.\" (See the Gra's comments on Shulchan Aruch 127:2) and the blessing of 'Borei Nephashot Rabot' is also concluded with the name of G-d." + ], + [ + "The Blessing of 'Birkat Cohanim' should be heard from the mouth of the ḥazzan and one should respond 'Kein Yehi Ratzon' (It shall be His will)." + ], + [ + "One is able to respond to Kadesh, Kedusha, and Amen when one hears (the prayer) from house to house, even when there is a physical barrier in the way as brought up in Shulchan Aruch (55:20), (when it discusses responding to blessings) despite being unable to see (the person making the blessing). " + ], + [ + "Distinctions in the text of the prayer: 'V'Konei Hakol'. 'B'Kedusha U'Shevachecha'. 'Birchat HaShanim' and 'V'Shabeinu M'Tuvecha'. 'Birchat V'Lamalshinim... V'Kol HaRasha' etc, 'V'Kol Oivecha Meheira Yichareitu V'HaZeidim' etc. 'Al HaNisim V'Al HaPurkan' ?. 'Bimei Mordechai K'Sheamad Aleihem Haman'. 'V'Hashavot Lo Et Gamulo Al Rosho'. 'V'Kol HaChaim' with a Kamatz vowel under the letter Kaph. " + ], + [ + "In Tachanun one should not say the verse 'V'Yomer Dovid' as it is said regarding retribution, rather one should begin the prayer with 'Rachum V'Chanun'." + ], + [ + "Also at Shachrit one should use their left hand to fall on their face (during Tachanun). (As is written in Shulchan Aruch 131:5). And one does not say 'Shomer Yisrael' unless it is a communal fast day. " + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "For Mincha and also for Maariv wash hands and bless (make a bracha) on the washing of the hands, And pray Mincha with Tallis and Teffilin of Rashi Z\"L." + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "The third completing bracha in (birkas hamazon) is \"Build Jerusalem Amen\" (meaning instead of saying \"Boneh Berachamav Yerushalyim\" it is \"Boneh Yerushalayim\"" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "The time to light Candles for Chanukkah is when the sun sets (Shkiah). Before Nightfall (Tzeis Hakochavim) Therefore, we light before prayer of Maariv. " + ], + [ + "Half hour after the time (people are) walking from the market, light without a bracha." + ], + [], + [ + "Candle (lighting) of Chanukkah (comes) before lighting candle Shabbos, and before Havdalah." + ], + [ + "The text for the Blessing is \"L'Hadlik Ner Chanukkah\" (Instead of \"L'Hadlik Ner Shel Chanukkah\")" + ], + [ + "Bless (make the bracha) every day on the main (candle), for it is on the hand-breadth next to the door, and not on the additional (candle)." + ], + [ + "Psalm of the day for all eight days of Chanukkah is (Psalm 30) \"A song for dedication\" " + ] + ], + "sectionNames": [ + "Siman", + "Paragraph" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Maaseh Rav/English/merged.json b/json/Halakhah/Acharonim/Maaseh Rav/English/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..396890f28c27bd53f040eff19456b84ce6d80db7 --- /dev/null +++ b/json/Halakhah/Acharonim/Maaseh Rav/English/merged.json @@ -0,0 +1,380 @@ +{ + "title": "Maaseh Rav", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Maaseh_Rav", + "text": [ + [ + "To arise at midnight and recite Tikkun Chatzot." + ], + [ + "One who is awake the whole night, washes his hands and blesses [the morning blessings], but not the blessings on the Torah. If he then sleeps by day, he must say the blessings on the Torah [upon arising].\n" + ], + [ + "The main part of washing one's hands was instituted for prayer. Therefore, one should wash and make a blessing for each prayer. And ideally one should be stringent to was with a vessel as one does for eating. And in the morning one should say the blessing before praying, and one shouldn't say it immediately upon waking when his intention is not to pray right away. But that's only if he knows for sure he will not forget to say it." + ], + [ + "In washing one's hands, both in the morning and for a meal, the right hand should be first.\n" + ], + [ + "In the morning, one should pour 4 times. Three times to remove evil spirits, and a fourth time to purify the water which became impure." + ], + [ + "The blessing Elokai Neshama (My G-d, the soul you placed in me) should be said together with the blessing Asher Yatzar (Who formed man with wisdom). [See Biurei haGra Shulchan Orach Orach Chaim 4:3]" + ], + [ + "All of the blessings from \"who gives wisdom\" until \"vayidaber\" (Editor: I am unsure what he means. Perhaps the sacrifices.) one can say immediately upon arising from bed even before daylight. For \"Vayidaber\" one should wait until daylight. (See Magen Avraham 46:13)" + ], + [ + "The blessing on the Torah, one should say it before reading the daily sacrifice (See the Gra's comment on Shulchan Aruch Orach Chaim 46:17) If one wants to learn before daylight, one should say the blessings on the Torah after the order of the morning blessings before one learns." + ], + [ + "All of the morning blessings, if one forgot to say them immediately, one has opportunity to say them all day and the night until going to sleep, except the blessing on Torah for which one fulfills his obligation with Ahava Raba (Great Love, the blessing before Shema in the morning). (See Biurei HaGra 47:7). Thus on Yom Kippur, when one does not say 'Who met all my needs' and 'Who removes sleep', one should say these at night upon putting on leather shoes and washing one's face (See Biurei HaGra 46:15)" + ], + [ + "Going to a bath house is not an interruption for one's blessing on the Torah, and all the moreso sleep. (See Biurei HaGra 47:9-11)" + ], + [ + "Distinctions on the text of the morning blessings: \"Who gives the rooster etc.\" \"Who provided me with all my needs.\" \"Who prepares the steps of man.\" And we say \"multiple times every day Hear Israel you are\" or \"multiple times every day Hashem is our G-d Hashem is one you are etc.\" (Citation) Blessed are you Hashem, who sanctifies his name with the masses." + ], + [ + "After saying the portion of the Tamid, to say the verse 'v'hifshit' until 'reiach nichoach'" + ], + [ + "Tzitzit should be 12 thumbs-width long, and the wrapped/knotted portion one third (of this total, so 4 thumbs-widths). Each wrapped portion was one thumb-width." + ], + [ + "Every time he wraps himself in a tallit, he says the blessing, even many times in a day. (See Biurei HaGra 8:28) " + ], + [ + "He blesses, and wears, and covers his head with the tallit, but he does not need to wrap himself as the Ishmaelites wrap. (See Biurei HaGra Orach Chaim 8:4)" + ], + [ + "Also for a small tallit (the poncho-like undergarment) the text of the blessing is 'to wrap oneself in fringes'. (See there (Biurei HaGra OC 8) seif 14)" + ], + [ + "Don't hang on linen garments don't hang from them any tzitzis (Citation). However, make a small wool tallis with linen tzitzis strings, and if it is not from other varieties (of cloth) with linen tzitzis strings. And wear it under his clothes like a large tallis made of cotton." + ], + [ + "The time for putting on tefillin is like 'Others\" in Berachot 9. One should wear them all day, and even to do business in them is permitted, and snacking is also permitted. But idle activities are prohibited. If one is worried this seems haughty before other people, one may wear only the hand tefillin. In any case, it is better to wear a small head tefillin and keep the straps covered than to walk with only the hand tefillin." + ], + [ + "The compartments of the head tefillin need to be open and not glued." + ], + [ + "The higher tefillin are on the head, the more praiseworthy. And the knot needs to be below the base of the skull." + ], + [ + "The place of the hand tefillin is in the half of the (upper) arm. Meaning, the middle half to the exclusion of the (upper) arm’s top quarter and the (upper) arm’s bottom quarter. (See Shulchan Aruch 27:5 and 27:19):" + ], + [ + "If one spoke (between putting on arm and head tefillin) he recites two blessings, and if he did not speak, he recites one blessing, in accordance with Rashi of blessed memory. For if he did not speak he recites on both hand and head one (blessing of) 'to place tefillin', but if he spoke, he recites on the head (a separate blessing of) 'on the mitzva of tefillin'." + ], + [ + "One needs to bless each time he puts on (tefillin) even many times in a day." + ], + [ + "One may urinate in tefillin when they are on his head in a temporary bathroom as is explained in Shulchan Aruch." + ], + [ + "One should pray the morning service at 'V'Tikin' (sunrise), but only with a quorum of ten. " + ], + [ + "The prayer leader should begin from 'Baruch Sh'amar\" and don't say from 'Mizmor shir chanukat habayit'. Other verses should not be recited communally neither before nor after prayer except the Song of the Day (shir shel yom)." + ], + [ + "One may sit during the Verses of Praise until the kaddish before Barchu." + ], + [ + "In 'Pesukei Dezimra' the phrase \"You, GD, don't withhold Your mercy from me\" is with a Yud, and one who says it with a Vav is in error [Lit: on his hand]. In the paragraph of 'Ashrei' the phrase \"They will recount your bountiful goodness\" contains two Segol (vowels). (Presumably on the word 'Zecher')" + ], + [ + "In the Song at the Sea, recite until 'Hashem rules forever and ever' and say after it 'to Hashem is the kingship' and do not say the verse 'for Pharaoh's horse came'." + ], + [ + "Do not say \"and in your Torah it is written to say 'Hear O Israel...'\" before Yishtabach, because there should be from 'and he saved' until 'Hashem reigns' 18 mentions of G-d's name, and from 'Az Yashir' until 'Yishtabach' also 18 names and no more." + ], + [ + "Do not say the 13 Praises (of Yishtabach) in one breath. Only do not interrupt between them with speech, Heaven forbid." + ], + [ + "\"Life of the worlds\" (at the end of Yishtabach) is with a 'Tzeirei' vowel underneath the letter 'Chet.'" + ], + [ + "One should daven communally and skip like was written in Shulchan Aruch. And on this was explained one should say 'Baruch Shemar' and 'Tehilah L'Dovid' (Ashrei) and 'Yishtabach' for if he will with start 'Yotzer Ohr' the blessings of 'Pesukei Dezimera' will be cut out." + ], + [ + "(In the passage 'Tisbarach Tzureinu') the proper text is \"B'Eimah Ritzon Konam\" and not \"Koneihem\": " + ], + [ + "One is able to answer 'Amen' when he hears the blessing even after 'Yotzer Ohr' to whichever 'Amen' he desires except for after 'Shira Chadasha' (prior to Shemonah Esrei) is begun. " + ], + [ + "Release from the nostril or the ear is not considered a \"release\" concerning the recitation of 'Keriat Shema' and prayer, for if you would think that it was considered a \"release\" you would need to distance yourself four Amos:" + ], + [ + "One should have in mind prior to reciting 'Kriat Shema' to fulfill their requirement to recite 'Kriat Shema': " + ], + [ + "[Translation In Progress] If one performed 'Kriat Shema' like the opinion of 'Beit Shammai' he has not done (the mitzvah of Kriat Shema) and (it is as if) he has done nothing. Meaning, he does not receive reward because he accepted upon himself the stringency of 'Beit Shammai' like Jonah found when it was there that 'Beit Hillel' conceded but disagreed in regards to unintentional sin. But here, it does not seem to 'Beit Hillel' the ideas of 'Beit Shammai' at all, and from this is a proof from if so, we would have the practice to not maintain the mitzvah of 'Succah' from 'your days'. But certainly one is not required to go back and repeat 'Kriat Shema':" + ], + [ + "During ‘Kriat Shema’ one grasps the two tzitzit strings which are before him and does not kiss (the strings) at all." + ], + [ + "[Translation in Progress] And how much liquid emerges (to be) urine? A fourth. And from here, even many times if the urine is less (than the water) it is nullified in the water (as it is the majority)." + ], + [ + "One should pray with proper focus and intention for each and every word and have in mind the meaning of the words. If a (foreign) thought enters one's mind during prayer they should stand until the thought passes. One is not required to have the proper intention for all the names (of G-d), only ‘Adon HaKol’:" + ], + [ + "In the ḥazzan’s repetition (of shemona esrei) the ḥazzan says prior to the prayer ‘Hashem Siftai’ and at the end ‘Yehyu L’Ratzon’:" + ], + [ + "One should listen to 18 blessings (of ‘shemoneh esrei’) from the ḥazzan’s voice and from within a siddur. One should respond ‘amen’ after each blessing and should not respond ‘Barukh Hu U’Barukh Shemo’ (Blessed is He and Blessed is His name) as the ḥazzan does not wait until the community stops (saying the words) and therefore cuts off the repetition of the blessings. " + ], + [ + "'Nekadesh' or 'Nareitzicha' (in 'Kedusha') until 'V'Amar' is only said by the ḥazzan alone, and the community is silent and listens to the ḥazzan." + ], + [ + "'Modim D’Rabanan' should be concluded with the name of G-d - \"Blessed are You G-d, the Almighty to Whom all thanks are due.\" (See the Gra's comments on Shulchan Aruch 127:2) and the blessing of 'Borei Nephashot Rabot' is also concluded with the name of G-d." + ], + [ + "The Blessing of 'Birkat Cohanim' should be heard from the mouth of the ḥazzan and one should respond 'Kein Yehi Ratzon' (It shall be His will)." + ], + [ + "One is able to respond to Kadesh, Kedusha, and Amen when one hears (the prayer) from house to house, even when there is a physical barrier in the way as brought up in Shulchan Aruch (55:20), (when it discusses responding to blessings) despite being unable to see (the person making the blessing). " + ], + [ + "Distinctions in the text of the prayer: 'V'Konei Hakol'. 'B'Kedusha U'Shevachecha'. 'Birchat HaShanim' and 'V'Shabeinu M'Tuvecha'. 'Birchat V'Lamalshinim... V'Kol HaRasha' etc, 'V'Kol Oivecha Meheira Yichareitu V'HaZeidim' etc. 'Al HaNisim V'Al HaPurkan' ?. 'Bimei Mordechai K'Sheamad Aleihem Haman'. 'V'Hashavot Lo Et Gamulo Al Rosho'. 'V'Kol HaChaim' with a Kamatz vowel under the letter Kaph. " + ], + [ + "In Tachanun one should not say the verse 'V'Yomer Dovid' as it is said regarding retribution, rather one should begin the prayer with 'Rachum V'Chanun'." + ], + [ + "Also at Shachrit one should use their left hand to fall on their face (during Tachanun). (As is written in Shulchan Aruch 131:5). And one does not say 'Shomer Yisrael' unless it is a communal fast day. " + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "For Mincha and also for Maariv wash hands and bless (make a bracha) on the washing of the hands, And pray Mincha with Tallis and Teffilin of Rashi Z\"L." + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "The third completing bracha in (birkas hamazon) is \"Build Jerusalem Amen\" (meaning instead of saying \"Boneh Berachamav Yerushalyim\" it is \"Boneh Yerushalayim\"" + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "The time to light Candles for Chanukkah is when the sun sets (Shkiah). Before Nightfall (Tzeis Hakochavim) Therefore, we light before prayer of Maariv. " + ], + [ + "Half hour after the time (people are) walking from the market, light without a bracha." + ], + [], + [ + "Candle (lighting) of Chanukkah (comes) before lighting candle Shabbos, and before Havdalah." + ], + [ + "The text for the Blessing is \"L'Hadlik Ner Chanukkah\" (Instead of \"L'Hadlik Ner Shel Chanukkah\")" + ], + [ + "Bless (make the bracha) every day on the main (candle), for it is on the hand-breadth next to the door, and not on the additional (candle)." + ], + [ + "Psalm of the day for all eight days of Chanukkah is (Psalm 30) \"A song for dedication\" " + ] + ], + "versions": [ + [ + "Sefaria Community Translation", + "https://www.sefaria.org" + ] + ], + "heTitle": "מעשה רב", + "categories": [ + "Halakhah", + "Acharonim" + ], + "sectionNames": [ + "Siman", + "Paragraph" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Maaseh Rav/Hebrew/From Wikitext.json b/json/Halakhah/Acharonim/Maaseh Rav/Hebrew/From Wikitext.json new file mode 100644 index 0000000000000000000000000000000000000000..fdd6bca850fbe7bf95e4b8686b239820a654acc3 --- /dev/null +++ b/json/Halakhah/Acharonim/Maaseh Rav/Hebrew/From Wikitext.json @@ -0,0 +1,211 @@ +{ + "language": "he", + "title": "Maaseh Rav", + "versionSource": "https://he.wikisource.org/wiki/%D7%9E%D7%A2%D7%A9%D7%94_%D7%A8%D7%91_%D7%94%D7%9C%D7%9B%D7%95%D7%AA_%D7%A4%D7%A1%D7%97#%D7%A7%D7%A2%D7%95", + "versionTitle": "From Wikitext", + "license": "CC-BY-SA", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "מעשה רב", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": [ + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "שבעת ימים תאכל מצות כל שבעה מצוה ואינו קורא לה רשות אלא לגבי לילה ראשונה שהיא חובה ומצוה לגבי חובה רשות קרי לה (פעולת שכיר ב) אעפ\"כ מצוה מדאורייתא הוא וכן פירשו י\"ט א\"צ אות פסח במצה סוכות בסוכה (פעולת שכיר ג) ועוד כמה ראיות והיה מחבב מאד מצות אכילת מצה כל שבעה וביו\"ט אחרון היה אוכל סעודה שלישית אע\"פ שלא היה אוכל שלש סעודות בשאר י\"ט מפני חביבת מצות אכילת מצה שזמנו הולך לו ובמוצאי י\"ט היה משתדל לטעום חמץ וכן חדש באורתא נגהי תמניסר. והיה נמנע לאכול לאחר פסח מצה שיוצאין בה ידי חובתו בפסח וכ\"ז להיכרא לעשיית המצוה שאין עושין אותה להנאה אלא מפני גזירת הבורא יתעלה שמו:" + ] + ], + "sectionNames": [ + "Siman", + "Paragraph" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Maaseh Rav/Hebrew/Wikisource.json b/json/Halakhah/Acharonim/Maaseh Rav/Hebrew/Wikisource.json new file mode 100644 index 0000000000000000000000000000000000000000..2caf1d4c8f0b181792d149bb6a5d03151b382f57 --- /dev/null +++ b/json/Halakhah/Acharonim/Maaseh Rav/Hebrew/Wikisource.json @@ -0,0 +1,776 @@ +{ + "language": "he", + "title": "Maaseh Rav", + "versionSource": "http://he.wikisource.org/wiki/%D7%9E%D7%A2%D7%A9%D7%94_%D7%A8%D7%91_%D7%94%D7%9C%D7%9B%D7%95%D7%AA_%D7%91%D7%A8%D7%9B%D7%95%D7%AA_%D7%94%D7%A9%D7%97%D7%A8", + "versionTitle": "Wikisource", + "status": "locked", + "license": "CC-BY-SA", + "versionTitleInHebrew": "ויקיטקסט", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "מעשה רב", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": [ + [ + "לקום בחצות ולעשות תקון חצות:" + ], + [ + "מי שנעור כל הלילה נוטל ידיו ומברך אבל לא ברכת התורה. ואם חזר וישן ביום צריך לברך ברכת התורה:" + ], + [ + "עיקר נטילת ידים לתפילה נתקן, ולכן יש ליטול ולברך לכל תפילה. ויקפיד לכתחילה ליטול בכלי כמו לאכילה. ובשחרית יש לסמוך ברכת על נטילת ידים לתפילה. ולא יאמר אותו תיכף כשקם כשאין דעתו להתפלל מיד ובלבד שלא ישכח:" + ], + [ + "נטילת ידים לסעודה וכן בשחרית יד ימין תחילה:" + ], + [ + "בשחרית מערה ד' פעמים. ג' פעמים להעביר רוח רעה, ופעם רביעית לטהר המים שנטמאו:" + ], + [ + "ברכת אלהי נשמה סמוכה לברכת אשר יצר (עי' שו\"ע שלו סי' ד ס\"ק ג):" + ], + [ + "כל הברכות אשר נתן וכו' עד וידבר יאמר תיכף כשקם ממטתו אפילו קודם שיאור היום, וידבר וימתין עד שיאור היום (עי' במגן אברהם סי' מו ס\"ק יג):" + ], + [ + "ברכות התורה נתקן לאמרו קודם פ' התמיד (עי' שו\"ע שלו סי' מו ס\"ק יז). ואם רוצה ללמוד קודם שיאור היום יאמר ברכות התורה אחר סדר ברכות השחר קודם שלומד:" + ], + [ + "כל ברכות השחר אם שכח לאומרן תיכף יש שהות לאומרן כל היום וגם בלילה עד השינה, חוץ מברכת התורה שכבר נפטר באהבה רבה (עי' שו\"ע שלו סי' מז ס\"ק ז). ולכן ביום כיפור שאין אומרים ברכת שעשה לי כל צרכי וברכת המעביר שינה יאמר אותן בלילה תיכף כשנועל מנעליו וכשרוחץ פניו (עי' בש\"ע שלו סי' מו ס\"ק טו):" + ], + [ + "מרחץ לא הוי הפסק לברכת התורה וכ\"ש שינה (פעולת שכיר: נראה דר\"ל שינת עראי ועי' בשו\"ע שלו סי' מז ס\"ק ט, י, יא):" + ], + [ + "דיוקים בנוסח ברכות השחר: אשר נתן לשכוי וכו'. שעשה לי כל צרכי. המכין מצעדי גבר. ואומרים \"פעמים בכל יום שמע ישראל אתה הוא\" או \"פעמים בכל יום ה' אלהינו ה' אחד אתה הוא וכו' (פעולת שכיר: עי' בש\"ע שלו סי' מו ס\"ק יט. ול\"נ שאין נכון וכו'. ובסי' ס סעיף ד ודו\"ק) ברוך אתה ה' המקדש שמו ברבים:" + ], + [ + "לומר אחר פרשת התמיד פסוק והפשיט עד ריח ניחוח:" + ], + [ + "ציצית י\"ב אגודלין, וגדיל שליש. היינו כל פרשה רוחב אצבע אגודל:" + ], + [ + "ברכת ציצית: בכל פעם שמתעטף מברך אפילו כמה פעמים ביום (עי' בשו\"ע שלו סי' ח ס\"ק כח):" + ], + [ + "מברך ולובש ומכסה ראשו בטלית וא\"צ להתעטף כעטיפת ישמאלים (עי' בשו\"ע שלו סי' ח ס\"ק ד):" + ], + [ + "גם על טלית קטן נוסח הברכה להתעטף בציצית (עיי\"ש ס\"ק יד):" + ], + [ + "בגד פשתים אל יטיל בהם שום ציצית (עי' שו\"ע שלו סי' ט ס\"ק ח). אך יעשה טלית קטן של צמר וציצית של צמר, ואם לאו של שאר מינים, וציצית של פשתן. וכן לובש מתחת לבגדיו כעין טלית גדול של צמר גפן:" + ], + [ + "זמן הנחת תפילין כאחרים (ברכות דף ט). ולילך בהם כל היום אפילו משא ומתן מותר, ואכילת עראי גם כן מותר. רק דברים בטלים אסור. ואם חושש ליוהרא בפני הבריות מותר בשל יד לבד. ומ\"מ טוב לעשות של ראש קטן והרצועות יהיה גם כן מכוסות של ראש מלילך בשל יד לבד: " + ], + [ + "התפילין של ראש הבתים צריכין להיות פתוחות ולא מדובקים בדבק:" + ], + [ + "תפילין כל מה שהם בגובה הראש משובח. והקשר צ\"ל תחת שפוע הקדקוד:" + ], + [ + "מקום תפילה של יד פלג זרוע פי' פלג האמצעי לאפוקי רובע זרוע למעלה ורובע זרוע למטה (עיין ש\"ע שלו סי' כ\"ז ס\"ק ה' וס\"ק י\"ט):" + ], + [ + "סח מברך שתים לא סח מברך אחת כפי' רש\"י ז\"ל דאם לא סח יברך על של יד ועל של ראש אחת להניח ואם סח יברך על ש\"ר על מצות תפלין:" + ], + [ + "צריך לברך בכל פעם שמניח אפי' כמה פעמים ביום:" + ], + [ + "מותר להשתין בתפלין כשהם בראשו בבהכ\"ס עראי כמבואר בשו\"ע:" + ], + [ + "להתפלל שחרית כותיקין ובלבד עם מנין עשרה דוקא:" + ], + [ + "הש\"ץ מתחיל מברוך שאמר וא\"א מזמור שיר חנוכת הבית. ולא שאר פסוקים בצבור קודם תפלה ולא אחר תפלה רק שיר של יום:" + ], + [ + "מותר לישב בפסוקי דזמרה עד הקדיש שקודם ברכו:" + ], + [ + "בפסד\"ז אתה ה' לא תכלא רחמיך ממני ביו\"ד והאומר בוא\"ו שבוש הוא בידו. באשרי זכר רב טובך ב' סגלין:" + ], + [ + "שירת הים עד ה' ימלוך לעולם ועד ויאמר אחריו כי לה' המלוכה כו' ואין אומרים פסוק כי בא סוס פרעה כו':" + ], + [ + "א\"א ובתורתך כתוב לאמר שמע ישראל כו' קודם ישתבח כי צריך להיות מן ויושע עד ה' ימלוך ח\"י שמות ומן אז ישיר עד ישתבח ג\"כ ח\"י שמות ואין להוסיף:" + ], + [ + "אין לומר הי\"ג שבחים בנשימה אחת. רק שלא יפסיק ביניהם בדבור ח\"ו:" + ], + [ + "חי העולמים בצירי תחת החי\"ת:" + ], + [ + "להתפלל עם הצבור ולדלג כמו שנזכר בש\"ע. ועכ\"פ יראה לומר ב\"ש ותהלה לדוד וישתבח שאם יתחיל יוצר אור יפסיד ברכות פסוקי דזמרה:" + ], + [ + "ועושים באימה רצון קונם ולא קוניהם:" + ], + [ + "יש לענות אמן כששומע הברכה אפי' אחר יוצר אור באיזה אמן שירצה חוץ לאחר שפתח בשירה חדשה:" + ], + [ + "צואת האף והאוזן לא מקרי צואה לענין ק\"ש ותפלה דאי סלקא דעתך דמיקרי צואה היה צריך להרחיק ד' אמות:" + ], + [ + "לכוין קודם ק\"ש לצאת ידי חובת ק\"ש:" + ], + [ + "ק\"ש עשה כב\"ש לא עשה ולא כלום. פי' אין לו קיבול שכר שהחמיר על עצמו לעשות כב\"ש כההוא דמצא יונה דדהבא דשם ב\"ה מודים אלא דפליגי בשוגג אבל כאן אין נראה לב\"ה דברי ב\"ש כלל ולזה מביאין ראיה מא\"כ היית נוהג לא קיימת מצות סוכה מימיך. אבל בודאי אין צריך לחזור ולקרות ק\"ש:" + ], + [ + "בק\"ש אוחז ב' ציצית שלפניו ואינו מנשק כלל:" + ], + [ + "וכמה מים יטיל למי רגלים רביעית ומהני אפילו לכמה פעמים ואם המי רגלים מועטים בטלים ברוב מים (עיין ש\"ע שלו סי' ע\"ז ס\"ק ד'):" + ], + [ + "להתפלל בכונה מלה במלה ולכוין פירוש המלות. ואם יבא מחשבה בתפלה יעמוד עד שתלך המחשבה. ואין צריך לכוין בכל השמות רק אדון הכל:" + ], + [ + "בחזרת הש\"ץ יאמר הש\"ץ קודם התפלה ה' שפתי ולבסוף יהיו לרצון:" + ], + [ + "לשמוע תפלת י\"ח מפי הש\"ץ ומתוך הסדור. ולענות אמן אחר כל ברכה ולא להקפיד על ב\"ה וברו\"ש כי הש\"ץ אינו ממתין עד שתכלה מפי העם ומפסיד חזרת התפלה:" + ], + [ + "נקדש או נעריצך עד ואמר אינו אומר רק הש\"ץ לבד והצבור שותקין ושומעין מהש\"ץ:" + ], + [ + "מודים דרבנן החתימה בשם בא\"י אל ההודאות (עי' בש\"ע שלו סי' קכ\"ז ס\"ק ב'). וכן ברכת בורא נ\"ר חותם בשם:" + ], + [ + "ברכת כהנים לשמוע מפי הש\"ץ ולומר כן יהי רצון:" + ], + [ + "קדיש וקדושה ואמן יכול לענות כששומע מבית לבית אפי' כשיש הפסק דבר שנזכר בש\"ע (סי' נה סעי' כ') כיון שאינו רואה:" + ], + [ + "דיוקים בנוסח התפלה. וקנה הכל. בקדושה ושבחיך. ברכת השנים ושבענו מטובה. ברכת ולמלשינים וכל הרשעה כו' וכל אויביך מהרה יכרתו והזדים כו'. על הנסים ועל הפרקן הפ\"א במאלופם. בימי מרדכי כשעמד עליהם המן. והשבות לו את גמולו על ראשו. וכל החיים בקמ\"ץ תחת הכ\"ף:" + ], + [ + "תחנון לא יאמר פסוק ויאמר דוד שנאמר גבי פורעניות רק יתחיל רחום וחנון:" + ], + [ + "נפילת אפים גם בשחרית בשמאל (וכ\"כ בש\"ע שלו סי' קל\"א ס\"ק ה') וא\"א שומר ישראל כ\"א בתענית צבור:" + ], + [ + "ונטלתני התיו רפויה. גבורתיה ושכינתיה התיו רפויה:" + ], + [ + "בעלינו הנוסח וכסא כבודו בשמים כו'. סיום עלינו ה' ימלוך לעולם ועד ואין לומר ונאמר והי' כו':" + ], + [ + "אחר עלינו שיר של יום קדיש יתום. ואין להרבות בקדישים שלא לצורך. וא\"א שום מזמור זולת שיר של יום ולא שיר היחוד ולא שיר הכבוד רק ביו\"ט. גם מר\"ח אלול עד יה\"כ א\"א קאפיטל כ\"ז:" + ], + [ + "נוסח הקדיש יתגדל ויתקדש שני הדלתין בצירי כדעת רש\"י בלקוטי פרדס שהוא לשון עברי. כרעותיה הכ\"ף בדגש. מברך הרי\"ש בפתח כי הוא פעול ללשון ארמי ואם יאמר הרי\"ש בצירי יהי' בינוני פועל ללשון עברי ויהי' היפך המכוון. ויתעלה שמיה דקודשא ב\"ה ואין אומרים ויתהלל. וצריך לומר קודשא ב\"ה כאחד. תתקבל צלותהון הלמד בחולם וכן הה\"א. דכל ישראל:" + ], + [ + "עיקר עניית אמן יש\"ר אינו כ\"א עד עלמיא ולא יותר כי יתברך קאי אלמטה אשמי' דקודשא ב\"ה. ואם מגיע לעלמיא והש\"ץ כבר אמר איזה תיבות מיתברך ולהלן אומר יתברך כו' עד שמגיע למקום שהש\"ץ אומר ושותק ושומע. (עיין בש\"ע שלו סי' נ\"ו ס\"ק ט') אין לומר הפסוקים בקדיש רק יענה אמן:" + ], + [ + "אין לכרוע שום כריעה בקדיש (עיין שם ס\"ק י'):" + ], + [ + "שלא לפרוש מן הצבור בפיוטים או סליחות כשאומרים אחר חזרת הש\"ץ ואין הפסק בברכות ק\"ש ותפלה:" + ], + [ + "נדה ויולדת מותרין להתפלל מיד אפילו כשהדם עליהם. ומותרין ג\"כ להתפלל בבהכ\"נ תיכף וראי' מנדה שפלטה ש\"ז הא לאו הכי מותרין להתפלל:" + ], + [ + "תיכף אחר התפלה קורא מקצת מן הסדר שנים מקרא ואחד תרגום ומסיים בערב שבת ואינו אומר התרגום אחר כל פסוק רק אחר כל ענין כמו פתוחה או סתומה או אחר מקום שנראה יותר הפסק ענין:" + ], + [ + "ללמוד אחר התפלה תיכף ג' שעות בלי הפסק. ללמוד פרק משניות ולחזור היטב. ללמוד רב אלפס בכל יום ולחזור היטב. ספרי מוסר כמה פעמים בכל יום. ללמוד מקרא ואגדות ומדרשים. [נוסחה אחרת: ללמוד זוהר בכל יום] ללמוד גמרא שני דפין בכל יום עם פירש\"י ולחזור היטב. ללמוד ש\"ע א\"ח ולחזור היטב בכל יום ויום. ללמוד מסכתא על פה. ללמוד בטלית ותפלין של רש\"י ז\"ל דוקא. ללמוד הלכות רגל ברגל:" + ], + [ + "כל עניני פרנסה ומצות ושינה אחר חצות היום שני שעות. שלא לבטל מלימודו כ\"א לעשות מצוה שתבטל אם לא יעשה הוא:" + ], + [ + "יום ב' כולו לה'. תשובת המשקל לפי כח:" + ], + [ + "לתפלת מנחה וכן לערבית נוטל ידיו ומברך ענט\"י. ומתפללין מנחה בטלית ותפלין של רש\"י ז\"ל דוקא:" + ], + [ + "תפלת מנחה מקדים. ובשבת מקדים יותר משום סעודה שלישית:" + ], + [ + "תפלת ערבית בזמנה דוקא אפילו בשבת ואף ביחיד אם א\"א לאסוף עשרה בזמן ק\"ש:" + ], + [ + "תפלת ערבית מתחילין והוא רחום ואין אומרים פסוקים ולא חצי קדיש וכן אחר עלינו א\"א פסוקים ומזמורים. כש\"ד אין לקבוע פסוקים ומזמורים בצבור זולת שיר של יום:" + ], + [ + "ברוך ה' לעולם או\"א מדלג אם צריך לכך כדי להתפלל עם הצבור ואינו אומר אחר התפלה כלל. והוא עצמו לא הי' אומר כלל לא ברוך ה' כו' ולא ושמרו בשבת כדי לסמוך גאולה לתפלה אבל הצבור שאצלו והש\"ץ היו אומרים:" + ], + [ + "ענו ואמרו בשוא תחת המם:" + ], + [ + "ספירה אחר עלינו כל המנין ביחד. הנוסח בעומר כמ\"ש בש\"ע ולא לעומר. וא\"א שום פסוקים לא לפניו ולא לאחריו כ\"א י\"ר שיבנה כו':" + ], + [ + "תבשיל עבה שקורין קאש\"י או גרופין אם הוא מחמשת המינים מברך עליו בורא מיני מזונות. ואם של גריקא בפה\"א:" + ], + [ + "אורז הוא רייז מברך לפניו במ\"מ ולאחריו בנ\"ר (ע' מ\"א סי' ר\"ח ס\"ק ט' וי' ובאורי הגאון ס\"ק כ\"א):" + ], + [ + "על חטים מבושלין שלמים בפה\"א וכשלא נימוחו לגמרי רק ספק נימוח אל יאכלם כ\"א בתוך הסעודה כמו זה שעושין מאכל משעורין כתושים. (ע' ש\"ע סי' ר\"ח סעי' ב' וסעי' ד'):" + ], + [ + "דבר שניתן להשביח חבירו מברך כמו שהוא היינו איין גימאכץ של צנון עם דבש מברך בפה\"א:" + ], + [ + "לא יאכל לכתחלה דבר שהוא שליש ביצה שהוא בספק ברכה אחרונה. ואם אכל חובה עליו להוסיף עוד לאכול עד שיהא כביצה (ר\"ל ביצה דידן שהוא חצי ביצה שבדורות חז\"ל לפי מה שנמדד לפניו ז\"ל שיעור חלה לקמן סי' ק\"ה) לברך אחריו וכן בברי' נמי דינא הכי (עיין ש\"ע סי' ר\"ט סעי' א' וסי' תפ\"ו סעי' א') ואין סברא שיוציא אותו אחר שאין מוציאין בברכת הנהנין כ\"א בור וזה לא דמי לבור שיכול לקנות ולאכול עד שיהי' בו כשיעור:" + ], + [ + "שהחיינו על פרי חדש מברך בשעת הראי':" + ], + [ + "שהכל נהיה היוד בסגול. בורא נ\"ר החתימה בשם בא\"י חי העולמים (ע' ש\"ע שלו סי' ר\"ז ס\"ק ד'). בנוסח ברכה מעין ג' והעלנו לתוכה ושמחנו בה כי אתה כו' ואין לומר ונאכל מפרי' כו' וחותם על הארץ ועל המחיה. ועל היין חותם על הארץ ועל הפירות. (ע' ש\"ע שלו סי' ר\"ט סי' ל\"ח):" + ], + [ + "אם עשה צרכיו קודם הסעודה יטול ידיו ויאמר אשר יצר וענט\"י ולא יעשה באופן אחר היינו לומר מקודם אשר יצר ולטול שנית ולברך ענט\"י כי מאחר שידיו נקיות אין לברך ענט\"י על נטילה שניה לכן יעשה כנ\"ל וא\"י וענט\"י חדא ענינא הוא. (ר\"ל שאם מברך בתחלה ענט\"י ואח\"כ א\"י ג\"כ לית לן בה משום הפסק. וע' ש\"ע שלו סי' קס\"ה סק\"א):" + ], + [ + "נט\"י לסעודה נוטל יד ימין תחלה ומברך ענט\"י קודם שמנגב ידיו. ולא יאמר שאו ידיכם ולא מזמור לדוד. ויאמר המוציא בלא רשות:" + ], + [ + "פת הבאה בכיסנין צריך נט\"י אם קובע סעודה עליו:" + ], + [ + "עוגה שלש אותה בשומן וחמאה ומי ביצים כולם נקראים פת הבאה בכיסנין:" + ], + [ + "דבר שטבולו במשקה צריך נט\"י בברכה היינו איין גימאכץ ולעקוך כשמטבילין אותה ביי\"ש או בשאר משקה שהוא משבעה משקים. (עיין ש\"ע שלו סי' קנ\"ח ס\"ק י\"א):" + ], + [ + "דברים הבאים בסעודה שלא מחמת הסעודה טעונין ברכה לפניו ולא לאחריו היינו דברים שאינן קבועים להיות בתבשילי הסעודה:" + ], + [ + "פאלעטרון א\"צ ברכה בתוך הסעודה. (הוא מין עשב מצוי בעירנו ועשוי לאכלו בתוך הסעודה להמשיך אכילה ושתי'):" + ], + [ + "מים אחרונים חובה ומצוה כמו מים ראשונים (עיין בש\"ע שלו סי' קפ\"א ס\"ק י\"ב). ולא יפחות מרביעית ובתוך כלי:" + ], + [ + "לבהמ\"ז נוטל רשות ומתחיל ברוך אתה ולא ברוך הוא וב\"ש:" + ], + [ + "טוב לעטר כוס של בהמ\"ז וקידוש והבדלה שיהא ששה כוסות סביב. וה\"ה לכל היו\"ד דברים וד' לעיכוב:" + ], + [ + "סיום ברכה שלישית בונה ירושלים אמן:" + ], + [ + "חדש נוהג בזמן הזה בח\"ל ובמינו אסורו במשהו (עיין באוריו לש\"ע י\"ד סי' רצ\"ג ס\"ק ג') ואין חילוק בין אכילה ושתיה ולרפואה צ\"ל פחות פחות מכשעור ושמרים אסור שהוא מעמיד. ואסור לומר לישראל הא לך איסר קנה לך חדש אפילו אינו אומר בפירוש רק שידוע שבכאן אין שכר ויי\"ש וכיוצא בזה כ\"א חדש אין לומר לו קנה לך ועובר על לפני עור לא תתן כו':" + ], + [ + "ולענין נאמנות על חדש אם הוא יודע שאסור ואוכל חדש אינו נאמן עליו. ואם אינו יודע שהוא אסור וסובר שאינו אלא מדת חסידות נאמן:" + ], + [ + "מוטב לאכול חלב בשבת מלאכול מבהמה שנשחטה בלי עומד ע\"ג:" + ], + [ + "שלא לאכול מבהמה שהורה בה חכם ומסירכא:" + ], + [ + "יש למנוע לשתות יין הבא ממרחקים ופשיטא שלא לקדש עליו ולברך עליו כשהוא מוהל וליתן לאחר לשתות:" + ], + [ + "בימי הקיץ לזהר לסנן המים קודם בשול. בחלב נקרש להסיר הקרום שנמצאים שם תולעים:" + ], + [ + "להזהר לראות בכל דבר מאכל אם יש בו נמלים. בקיץ דבר טחון עד שלשה ימים ולא יותר. כבסות כלים או מה שנוהגין לשרוף צריך בכל ג' יום:" + ], + [ + "גלוי אסור אף שאין נחשים מצוים בינינו. והוא ז\"ל היה נזהר מאד מאד בדבר:" + ], + [ + "מצוה לקנות ס\"ת אם א\"א לו לכתוב. ופי' חוטף מצוה מן השוק הוא לגודל מעלת המצוה משארי מצות. וכתבו הוא מעולה ביותר כאלו קבלו מהר סיני:" + ], + [ + "מזוזה קובע בשוה ולא אלכסון. ואחורי הדלת פסולה:" + ], + [ + "לא יכרוך המזוזה בקלף וכדומה שלא יהא הפסק דבר בין המזוזה למזוזת הבית:" + ], + [ + "אפילו רפת בקר חייב במזוזה. ואם חושש למקום מטונף יראה שיהי' השם סגור שלא יהי' נראה לחוץ:" + ], + [ + "באר צריך להגביה המחיצה יו\"ד טפחים היינו אמה ושני שליש אמה ולברך ברכת מעקה:" + ], + [ + "דמי פדיון הבן חמשה סלעים לפי הזמן ובימיו הורה חמשה רטים שהוא ששה רובל כסף ודוקא נתינה ממש דלא הדרי לעולם. ומי שנפדה כנהוג מכבר יחזור ויפדה א\"ע ויברך. ואם נתן נתינה ממש רק פחות מסך הנ\"ל יפדה א\"ע בלא ברכה. ושמענו שעשה בעצמו מעשה שהוא ז\"ל היה בכור ופדה א\"ע בששה רו\"כ בברכה ונתנו לכהן נתינה ממש. מטעם שאביו פדה אותו כנהוג העולם (עי' באוריו לש\"ע יו\"ד סי' ש\"ה ס\"ק ד' בסופו):" + ], + [ + "ראיתי שקנה בכור היינו בהמה כשהיא מבכרת ונתן בעצמו הבכור לכהן וברך שהחיינו:" + ], + [ + "וגם שחט עגל ונתן זרוע ולחיים עם הלשון והקיבה לכהן ובירך ג\"כ שהחיינו ואמר שהזרוע הוא עצם אחד דלא כפוסקים אעפ\"כ נתן שני עצמות:" + ], + [ + "אמר ליתן גם חלת ח\"ל לכהן לאכול באופן שמבואר בש\"ע (יו\"ד סי' שכ\"כ סעי' ה' וא\"ח סי' תנ\"ז סעי' ב' בהג\"ה. וע\"ש באורי הגאון):" + ], + [ + "מדדנו לפניו שעור חלה ונמצא זיי\"ן קווארט. ויש לשער לחומרא לפי חשבון זה לענין רביעית וכזית בפסח:" + ], + [ + "עיסת לעקיך חייב בחלה וכן קיכלך:" + ], + [ + "לענין כהן וטומאת מת אם אפשר לסגור החדר שהכהן בתוכו הפתח וחלונות טוב הוא יותר משיפתח הפתחים ולילך לחצר אחרת:" + ], + [ + "אין היתר ברוחים כלל. רק בקניות שטר חוב:" + ], + [ + "מצוה לרחוץ כל גופו בע\"ש ועכ\"פ לא פחות מפניו ידיו ורגליו:" + ], + [ + "שלא לילך למרחץ עד שיתפלל מקודם מנחה אם לא שהוא עדיין קודם חצות וכן לסעודה גדולה דהיינו ברית וחתונה וסיום מסכת:" + ], + [ + "הדלקת הנר מקדים מאד להדליק (עיין בש\"ע שלו סי' רס\"א ס\"ק י\"א) ופעם א' אחרוהו ולא היה מניח להדליק אפילו ע\"י א\"י אף שבבהכ\"נ לא אמרו עדיין מזמור שיר ליום השבת:" + ], + [ + "הוא ז\"ל היה מרבה מאד בנרות שמן זית עד שמנעוהו הרופאים להדליק שמן זית רק של חלב גם לא רבוי גדול כמקדם:" + ], + [ + "אין להעמיד הנרות על השלחן ולא מהני מה שיתן הלחם מקודם:" + ], + [ + "לא יקרא לאור הנר כ\"א שנים בספר אחד ולא באופן אחר:" + ], + [ + "תפלת ערבית אפי' בשבת בזמנה דוקא ואף ביחיד אם אי אפשר במנין עשרה:" + ], + [ + "ערבית בשבת מתחילין ברכו בצבור. ולאחר תפלת י\"ח חוזר הש\"ץ והצבור ואומרים ויכולו. ומגן אבות אומר הש\"ץ לבד והעם שומעין:" + ], + [ + "זה לשון הרב המאה\"ג המפורסם המנוח מהו' חיים כ\"ץ מ\"ץ דקהלתנו ונתבקש בישיבה של מעלה בצפת תוב\"ב עי' סי' רע\"א במ\"א סק\"ה שכתב ונ\"ל דאם רוצה כו' ושמעתי בשם הגאון החסיד שאמר שזה אינו נכון מדאמרינן בברכות (דף כ\"ז ע\"ב) רב צלי של שבת כו'. ת\"ש א\"ר נחמן אמר שמואל כו' משמע דוקא כשמתפלל תחלה אז יכול לקדש מבע\"י אבל כשאינו מתפלל אינו יכול לקדש. וכן מצאתי בראב\"ן סי' ק\"ע שכתב והמתפלל של שבת בע\"ש מבע\"י מדעת מקדש נמי על הכוס מבע\"י משמע דוקא שהתפלל תחלה עכ\"ל הרב ר' חיים כ\"ץ:" + ], + [ + "בשעת קדוש על היין לא יהא הלחם על השולחן (עי' תוס' דפסחים ד' ק' ע\"ב ד\"ה שאין כו'):" + ], + [ + "טוב לעטר כוס של קדוש ובהמ\"ז והבדלה בששה כוסות סביב וה\"ה לכל היו\"ד דברים וד' לעיכוב (ברכות ד' נ\"א):" + ], + [ + "לזהר מאד ביין קדוש. ומקדשין ואח\"כ נוטלין לידים:" + ], + [ + "מקדש מיושב. ומדלג שלשה תיבות כי הוא יום. ושותה כולו רק שמשייר קצת שמשגרו לדביתהו. וא\"צ ברכה אחרונה:" + ], + [ + "אף בקדוש היום אינו מקדש אלא במקום סעודה גמורה ולא מיני תרגימא או יין:" + ], + [ + "ובוצע על שתי חלות שלימות דהיינו חותך שתיהן ביחד (וכן כל סעודה וכן ביו\"ט) כדעת הרשב\"א ז\"ל נמצא לכל השבת כולו ששה חלות ומכוון ע\"פ הזוהר ופעם אחד היו מונחים לפניו כמה חלות ובצע את כולן:" + ], + [ + "מתקנת עזרא לאכול שום בליל שבת בין נשוי בין שאינו נשוי (עיין לעיל סי' צ\"ה) והשום יהיה מבושל:" + ], + [ + "טבילה בשבת אם צריך לקרי מוטב לטבול במ\"ש ולא בשבת כי א\"א להזהר שלא יבא לידי סחיטה ויוצא שכרו בהפסדו ופשיטא אם צריך לעבור דרך בית המרחץ שאסור לעבור במרחץ של כפרים ודידן של כפרים הם:" + ], + [ + "בשבת שחרית מתפללין בפירוד עד שוכן עד ומשוכן עד מתחיל הש\"ץ. והוא בעצמו מתחיל ב\"ש ואומר פד\"ז בקול רם עד שוכן עד וכן ביו\"ט:" + ], + [ + "אין אומרים אצלו קרוב\"ץ בשום שבת של כל ימות השנה רק בארבע פרשיות ובשה\"ג אומרים הקרוב\"ץ אחר תפלת שחרית קודם אין כמוך וא\"א ובכן לך תעלה קדושה כו' רק הפיוט שאחריו ושל מוסף פ' שקלים ופ' החדש א\"א כלל:" + ], + [ + "דיוקים בתפלת שבת. מאלף אלף אלפי כו' בסגול האלף והלמד. בי\"ח וגם במנוחתו לא ישכנו ערלים. בנוסח על הכל הנוסח ובכן יתקדש שמך ה' אלהינו בנו לעיני כו':" + ], + [ + "קריאת התורה הולך לס\"ת אפילו הוא בבית שני ואין מטלטלין מחדר לחדר וכ\"ש לבית אחר:" + ], + [ + "פותח ומברך וקורא ואח\"כ גולל ומברך:" + ], + [ + "צריך לשמוע כל תיבה ותיבה ולראות בחומש ולא יסייע להקורא כלל:" + ], + [ + "אין קוראין כ\"א ז' קרואים. ואין מסיימין בפרשיות הנרשמים בחומש כ\"א במקום שהוא פתוחה או סתומה או במקום שנראה יותר הפסק ענין:" + ], + [ + "בכל שבת הוא עולה לששי. ובארבע פרשיות עולה למפטיר. ופ' זכור קורא בעצמו הפרשה בתורה:" + ], + [ + "כשהוא קורא פ' זכור קורא זכר בסגול תחת הזיין:" + ], + [ + "הגבה הוא בעצמו ואין המפטיר מתחיל עד שגוללין הס\"ת:" + ], + [ + "הפטורה בניגון וטעמים מנביא נכתב בגליון כס\"ת עם עמודים וא' קורא וכלם שומעין. ואם הצבור קוראין בקול רם עם הקורא נעשה ברכת הקורא ברכה לבטלה. ומ\"ש המ\"א בשם ס' הכוונות (סי' רפ\"ד ס\"ק ה') מיירי כשקוראין בחומש שאז צריכין הצבור לומר בנחת עם הקורא מלה במלה:" + ], + [ + "בהפטורה פ' פרה בסוף פסוק וקדשתי את שמי הגדול כו' הנוסח בהקדשי בכם לעיניהם:" + ], + [ + "יקום פורקן ומי שבירך ואב הרחמים וכשמברכין החדש א\"א א\"ה רק כשמברכין ר\"ח אב אומרין אותו:" + ], + [ + "בקדושת נעריצך לומר להיות לכם לאלהים אני ה' אלהיכם בלי הפסק כלל. כי הוא פסוק אחד:" + ], + [ + "שבת לשמור מאד שלא לדבר כ\"א דברי תורה ולהרבות בנרות ושלא להנות מאותן דברים שנעשה ע\"פ א\"י או הביא דרך כרמלית שלנו (עי' בש\"ע שלו סי' שכ\"ה ס\"ק ל\"ה ול\"ח) ופשיטא שלא לצוות לא\"י לעשות שום דבר. ואם שלח לו ישראל ע\"י א\"י אסור לבני ביתו ומותר לישראל אחר:" + ], + [ + "שלא לישא בשבת כלל אפי' במקום שיש עירוב אפילו בחצר ובבית לא ישא כ\"א בידו. (ע' ש\"ע שלו סי' ש\"ג ס\"ק מ\"א ומ\"ו):" + ], + [ + "וכן אשה אם יודעין בה שתקבל הדברים מצוה לומר לה שכל התכשיטין אסורים אפילו בחצר ובבית. וכן שלא לישא תינוק דרך כרמלית שלנו (עי' מ\"א סי' ש\"ח ס\"ק ע\"א):" + ], + [ + "אין לילך חוץ לתחום ע\"פ עירוב האינגבער כ\"א שתי סעודות לכאו\"א פת או ללפת בו את הפת:" + ], + [ + "עירובי חצירות אין לסמוך על המצה שבבהכ\"נ. והנכון להניח בכל ע\"ש ולברך כי יש חשש מילבין ועוד כמה חששות:" + ], + [ + "אין להחזיר שום דבר לתנור אחר שהעמיד הדבר ההוא ואם לא העמיד רק על התנור מותר:" + ], + [ + "נוסח ברכה שלישית מבהמ\"ז בשבת נחמנו ה' אלהינו כו' כדעת הרי\"ף ז\"ל (עיין ש\"ע שלו סי' קפ\"ח ס\"ק ה'):" + ], + [ + "בענין בגדי שבת מנהגו להחליף מכף רגל ועד ראש בל יעדר דבר שלא להחליף:" + ], + [ + "תפלת מנחה מקדים מאד אפילו בחול ובשבת מקדים יותר משום סעודה שלישית. ובימות החורף א\"א ברכי נפשי:" + ], + [ + "במנחה דשבת וב' וה' א\"צ לקרות רק יו\"ד פסוקים ואין להוסיף שלא לצורך. ואם סמוך ב' פסוקים לפתוחה או לסתומה קוראין עד פתוחה או סתומה:" + ], + [ + "הבדלה מיושב (ע' ש\"ע שלו סי' רצ\"ו ס\"ק י\"ז). בזמירות זרענו ושלומנו או וזכיותינו ירבה כו'. זכר זאת ליעקב ולא אלה שהוא מעשה עגל כמ\"ש גם אלה תשכחנה:" + ], + [ + "בעת תפלת ערבית דר\"ח מרבים קצת בנרות. והוא לובש כובע שבת לכבוד ר\"ח שהוא דאורייתא:" + ], + [ + "בהלל פסוק יאמר נא כו' ויאמרו נא הש\"ץ לבד אומר והצבור שומעין ועונין הודו. ודוקא ביום שמדלגין אבל ביום שגומרים גם הצבור אומרים כל הפסוק עד חסדו:" + ], + [ + "ביהללוך הנוסח יהללוך ה' אלהינו כל מעשיך:" + ], + [ + "בר\"ח הוא עצמו עולה לרביעי:" + ], + [ + "הקריאה בפ' התמיד. הראשון קורא וידבר. צו. ואמרת. והשני קורא את הכבש אחד. ועשירית. עולת. ונסכו. ואת הכבש. והשלישי חוזר למעלה וקורא עולת תמיד. ונסכו. ואת הכבש. וביום השבת. עולת שבת. והרביעי מתחיל ובראשי חדשיכם עד יעשה ונסכו (וכ\"ה בש\"ע שלו סי' תכ\"ג ס\"ק ג'):" + ], + [ + "בתפלת מוסף הנוסח זכרון לכולם היו תשועת כו' כי עד מזבח חדש הכל לשון עבר וממזבח מתחיל בקשה על העתיד:" + ], + [ + "אין אומרים שיר של יומו ואומרים במקומו בב' ימים דר\"ח ברכי נפשי (מזמור ק\"ד) שהוא שיר של ר\"ח ודוחה אפי' של שבת ופשיטא של חנוכה (ע' סוכה ד' נ\"ד ע\"ב. ובתשו' רמ\"ע מפאנו סי' כ\"ה):" + ], + [ + "בענין שיר של יום כלל זה נקוט בידך. א\"א שני מזמורים ביום אחד. ושל ר\"ח דוחה את כלם אפילו של שבת ושיר של שבת דוחה של יו\"ט וחוה\"מ וחנוכה:" + ], + [ + "קדוש לבנה אין מחמיצין המצוה עד שבעה אחר המולד או עד מוצאי שבת רק תיכף אחר שלשה ימים מהמולד מקדשין וכן מקדשין קודם ט\"ב וקודם יה\"כ:" + ], + [ + "נוסח קדוש לבנה ששמעתי משם הרב ר' בנימין משקלאב משם רבינו זצ\"ל אפס לא אשתמיט שום אדם מהעומדים לפניו לומר שנהג כן. פועלי אמת שפעולתן אמת וללבנה אמר שתתחדש באור יקר ועטרת תפארת כו' בא\"י מקדש חדשים. כשם שאני רוקד כנגדך ואיני נוגע ביך כך אם ירקדו אחרים כנגדי לא יגעו בי. ע\"כ שמעתי וכ\"ה במס' סופרים עם הגהת רבינו ז\"ל:" + ], + [ + "אין אומרים שום פסוקים לא לפני הקדוש ולא לאחריו רק מתחיל בא\"י כו' ומסיים סימן טוב כו' והולך לו:" + ], + [ + "ביו\"ט אין אומרים מערבית כלל:" + ], + [ + "קרוב\"ץ של רגלים אומרים אחר הלל קודם אין כמוך. ואומרים בנגון וא\"א ובכן לך תעלה קדושה. ומוסף יום ראשון של פסח ושל ש\"ע ושחרית ומוסף של ר\"ה ויו\"כ אומרים תוך התפלה:" + ], + [ + "בשעת הוצאת ס\"ת אין אומרים רק בריך שמי' ולא שום רבש\"ע ומנגנין על הכל כל פסוק בפ\"ע ביו\"ט היינו הש\"ץ מנגן על הכל כו' עד ויתנשא ואח\"כ חוזרין הצבור ועונין אותו פסוק וחוזר הש\"ץ ומנגן שמו כו' וחוזרין הצבור וכן עד גמירא:" + ], + [ + "ביו\"ט עולה לחמישי. ואם א\"א לכוון לקרות לחמישי הפסוקים המדברים בענינו של אותו יום עולה בפסוקים המדברים בענינו של יום:" + ], + [ + "בנשיאת כפים לשמוע כל מלה מפי הכהנים ולא לומר שום פסוקים:" + ], + [ + "הכהנים יפרידו כל האצבעות ולא לעשות חמשה אוירים:" + ], + [ + "לא יאמר הש\"ץ או\"א רק תיכף כשמסיים הש\"ץ ולך נאה להודות ועונין הצבור אמן קורא החזן העוסק בצרכי צבור כהנים לא הש\"ץ. כשיש שני כהנים יקרא החזן כהנים ולאחד לא יקרא והש\"ץ מקרא לכהנים יברכך כו':" + ], + [ + "בשבת חוה\"מ או יו\"ט שחל להיות בשבת הנוסח בוהשיאנו ואמרת לברכנו קדשנו במצותיך כו' וא\"א או\"א רצה במנוחתנו:" + ], + [ + "אחר עלינו אומרים שיר היחוד ושיר הכבוד אם יש שהות ואומרים במתון דבנגון פסוק בפסוק ואין הש\"ץ ולא הצבור מדלג שום פסוק. רק הש\"ץ אומר פסוק א' והצבור חוזרין ואומרין אותו פסוק ועוד פסוק א' והפסוק שהצבור מוסיפין גם הש\"ץ אומר עמהם ומוסיף פסוק א' בקול רם וכן עד סוף שה\"כ ואח\"כ אומרים מזמור השייך לאותו יום כמבואר כל א' במקומו ומועדו. קדיש. אדון עולם:" + ], + [ + "אם נמשך סדר התפלה של יו\"ט עד חצות מתפלל מנחה קודם סעודה:" + ], + [ + "מותר לטחון חריין ביו\"ט:" + ], + [ + "מת ביו\"ט ראשון כל עסקיו על ידי עממין ביו\"ט שני כל עסקיו ע\"י ישראל ומותר להלינו ליום טוב שני כדי שיתעסקו בו ישראל (והוא כדעת הראב\"ד ז\"ל שהביא הב\"י סי' תכ\"ו):" + ], + [ + "אין מניחין תפלין בחולו של מועד (ע' בש\"ע שלו סי' ל\"א ס\"ק ד') ומכבדים את המועדות בכסות נקיה ובאכילה ושתי' קרוב ליו\"ט גמור. ומקפיד על הנוהג בו מנהג חול כמו האומרים במוצאי יום טוב לחוה\"מ גוט וואך ופשיטא שלא לישב בחנות או שאר פרגמטיא שאינו מותר כ\"א בדבר האבד. ובאסרו חג מזדרז מאד להניח תפלין בבקר בבקר:" + ], + [ + "בשבת חה\"מ פסח וסוכות ובשבועות יום ב' אחר יוצרות קודם אין כמוך קורין המגלה בניגון וטעמי' ממגלה הנכתבת בגליון כס\"ת עם עמודים וא' קורא וכולם שומעין והקורא מברך שתי ברכות על מקרא מגלה ושהחינו. ופעם א' איקלע מילתא שנחלש מאד בשחרית וצוה להוציא הס\"ת לקרות ולא קראו המגלה. ובמנחה צוה לקרות המגלה ולברך כמו בבקר:" + ], + [ + "בענין הפטורת וערבה בשבת הגדול בסוף ימיו צוה להפטיר וערבה בשבת הגדול שאינו חל בע\"פ והיה אומר שאם חל שבת הגדול בע\"פ אין להפטיר וערבה והוא היפך מנהג העולם כי לפי הטעמים שמבואר בלבוש שנתקן וערבה לשבת הגדול יש להפך הסדר:" + ], + [ + "בשבת הגדול במנחה אין אומרים עבדים היינו מטעם המבואר במכילת' ונתקנה בהגדה יכול מר\"ח תלמוד לומר בעבור זה בשעה שמצה ומרור כו' (ע' ש\"ע שלו סי' ת\"ל ס\"ק ב'):" + ], + [ + "בדיקת חמץ בחורין ובסדקין ואע\"פ שבדק ביום צריך לבדוק לאור הנר אפילו בכל תיבה ואפי' בספרים שמשתמש בהם בשעת סעודה. ונמשך זמן הבדיקה מאד ומתחיל לבדוק קודם הלילה מפסיק באמצע בתפלת מעריב ואינו חושש:" + ], + [ + "זמן אכילת חמץ בע\"פ מן הדין מחשבין מהנץ עד שקיעת החמה:" + ], + [ + "שלא למכור שום דבר חמץ כי אם מכירה עולמית:" + ], + [ + "אחר הפסח אין ליקח מן השוק מה שאופין מקמח של ישראל ומשמרים ויי\"ש ושכר של ישראל כי המכירה גרוע ע\"כ לא יקנה רק שיהא משל א\"י או הקמח של ישראל אם אינו לתותה ויי\"ש ושכר של ישראל לא ישתה עד שיעשה מחדש:" + ], + [ + "הדייזע צריך ג\"כ למוכרה לא\"י ולא מהני הדחה רק כשיפריד כל דף בפ\"ע וידיח היטב:" + ], + [ + "מותר לחלוב בהמות של א\"י בפסח ואפילו מאכילה חמץ:" + ], + [ + "כל מידי דמידגן נאסר ואין להתיר מיני קטניות כגון הירז ואפי' בשנת בצורת וכן שמן זרע קנבוס אין להתיר:" + ], + [ + "שבעת ימים תאכל מצות כל שבעה מצוה ואינו קורא לה רשות אלא לגבי לילה ראשונה שהיא חובה ומצוה לגבי חובה רשות קרי להב אעפ\"כ מצוה מדאורייתא הוא וכן פירשו י\"ט א\"צ אות פסח במצה סוכות בסוכהג ועוד כמה ראיות והיה מחבב מאד מצות אכילת מצה כל שבעה וביו\"ט אחרון היה אוכל סעודה שלישית אע\"פ שלא היה אוכל שלש סעודות בשאר י\"ט מפני חביבת מצות אכילת מצה שזמנו הולך לו ובמוצאי י\"ט היה משתדל לטעום חמץ וכן חדש באורתא נגהי תמניסר. והיה נמנע לאכול לאחר פסח מצה שיוצאין בה ידי חובתו בפסח וכ\"ז להיכרא לעשיית המצוה שאין עושין אותה להנאה אלא מפני גזירת הבורא יתעלה שמו:" + ], + [ + "המצות של כל ימי הפסח יהיו מחטים משומרות משעת קצירה והחמיר מאד בדבר מחמת שבמדינתנו מצוין מאד מי גשמים בימי הקציר והתבואה על פני השדה ועוד כמה חששות דהוי כמו אתחזק ריעותא:" + ], + [ + "מותר לאכול מאכלים ותבשילין העשוים מקמח מצות ואין לחוש שמא נשאר מקום שלא נאפה יפה וכשיבא במים יחמיץ דאף שלא נאפה כל צרכו עכ\"פ לא גרע מקליות שאינו מחמיץ. (ע' ש\"ע סי' תס\"ג סעיף ג' ובאוריו ס\"ק ה'):" + ], + [ + "להזהר לעמוד בעת אפיית מצות. והוא ז\"ל היה אופה המצות שאוכלין בלילה ראשונה עם שאר המצות כאחד ולא היה מקפיד לאפותן בע\"פ אחר חצות (ע' ש\"ע שלו סי' תנ\"ח ס\"ק א') גם לא עשה בהם סמנים כהן לוי רק היה בורר המובחרים שבהם למצות ליל ראשון:" + ], + [ + "בע\"פ מנהגו להפריש חלה מהמצות ונותנן לכהן לאכול (ע' לעיל סעי' ק\"ד) ובכל ימות השנה מפריש חלת האור:" + ], + [ + "בע\"פ אחר חצות היה אומר פסוקי עשיית קרבן פסח שבתנ\"ך היינו בפ' בא מן ויאמר ה' אל משה ואל אהרן עד פסח הוא לה'. ומן ויקרא משה עד כן עשו. ומן ויאמר ה' אל משה ואהרן זאת חקת הפסח עד כן עשו. ובפ' אמור אלה מועדי ה' עד פסח לה'. ובפ' בהעלתך וידבר ה' אל משה במדבר סיני בשנה השנית עד ולאזרח הארץ. ובפ' פינחס פסוק ובחדש הראשון בארבעה עשר יום לחדש פסח לה' ובפ' ראה שמור את חדש האביב עד לא תעשה מלאכה. וביהושע מן ויחנו בני ישראל בגלגל עד בעצם היום הזה קאפיטל ה'. ובמלכים ב' קאפיטל כ\"ג מן ויצו המלך את כל העם עד לה' בירושלים ובדברי הימים ב' קאפיטל ל' מן וישלח יחזקי' על כל ישראל עד וירפא את העם. ובקאפיטל ל\"ה מן ויעש יאשי' בירושלים עד נעשה הפסח הזה:" + ], + [ + "סדר של פסח מוזגין הכוס ומקדש ונוטלין לידים ומברכין על נטילת ידים ומטבל בחומץ ומברך בפה\"א ואוכל כזית ואינו מברך ברכה אחרונה ואח\"כ מביאין הקערה עם המצות מגולין מסודרת שני מצות (ע' ש\"ע שלו סי' תע\"ג ס\"ק י\"א) ומרור וחרוסת וזרוע וביצה קערת הסדר ובוצע ומטמין לאפיקומן ונשאר פרוסה ושלימה פרוסה מלמעלה ומניח הזרוע והביצה תחת השלימה והמצה מחפה אותם ומרור וחרוסת מלמעלה ומגביה הקערה בעצמו ואומר הא לחמא עניא וכלם שומעין ואח\"כ נוטלין הקערה מעל השולחן ואז מוזגין הכוס ושואלין מה נשתנה ואומר הגדה וכולם שומעין וכשמגיע לעשר מכות נותנין לו כלי והוא שופך יו\"ד פעמים וכן בסימן דצ\"ך וכו' שופך ג\"פ וכוס שלו עומד מעוטר בכל הכוסות של בני הבית והכוס שלו באמצע ואומר הגדה עד שמגיע למצה זו מביאין הקערה ואומר ממצה זו עד אשר גאלנו ומכסים הקערה ואומר אשר גאלנו ומברך בפה\"ג ושותה הכוס ואח\"כ מגלים פני הכלה לאחר שבע ברכות הנ\"ל דהיינו יין קדוש זמן ענט\"י בפה\"א אשר גאלנו היא ברכת שעשה נסים ובפה\"ג על כוס שני ואח\"כ נוטלין לידים ומברכין ענט\"י והמוציא ועל אכילת מצה על הפרוסה ובוצע שניהם ואח\"כ אוכלים מרור מרוסק כזית ושיעורו ביצה (עיין לעיל בליקוטי דינים סעיף ק\"ה) ומשקעו בחרוסת וכן הכריכה ג\"כ משקע בחרוסת ואח\"כ אוכלין הביצה. וטעם האכילה לא מפני אבילות כי ח\"ו להזכיר אבילות ט\"ב היום רק הטעם שהוא זכר לחגיגה כי צלי אין לאכול בפסח זכר לפסח רק בשר זכר לפסח וביצה זכר לחגיגה ואח\"כ אוכלין אפיקומן כזית ודוקא קודם חצות אבל הלל אין להקפיד אם הוא אחר חצות בהמ\"ז הכוס מעוטר שפוך חמתך והלל וא\"א יהללוך כלל רק הודו ונשמת וישתבח וחותם בברכות ישתבח הפייט אחד אלהינו:" + ], + [ + "בהפטורת יום שני אין מדלגין מפסוק וטמא התופת שהוא אחר פסוק אך לא יעלו כו' וכל הפסוקים שלאחריו אין מדלגין כלל רק הפסוק ואת הבמות אשר ע\"פ ירושלים מדלגין שמדבר בגנותו של שלמה:" + ], + [ + "בשביעי ואחרון של פסח אומרים מויושע עד סוף השירה פסוק בפסוק. פיוט אי פתרוס יום ליבשה ובאחרון של פסח גם פיוט לבעל התפארת אומרים בקול זמרה פסוק בפסוק. ובשביעי פיוט אמרו לאלהים אדירים. ובשמיני פיוט מה מועיל רשע וכל פיוט השירה בז' וח'. ובשבת חוה\"מ פיוט דודי שליט בכל מפעל עד גמירא מאריכים בתודה וקול זמרה:" + ], + [ + "שיר של יום לימי הפסח. יום א' קי\"ד בצאת ישראל. ב' ע\"ח משכיל לאסף. ג' פ' רעה ישראל. ד' ק\"ה הודו לה' קראו. ה' קל\"ה הללו את שם. ו' ס\"ו הריעו לאלהים. כל המזמורים הללו חל שבת בא' מהם נדחה מפני שיר של שבת ולמחרת השבת מתחיל משיר שפסק ואומר בכל יום כסדר הנ\"ל והאחרון נדחה. שביעי של פסח י\"ח למנצח לעבד. אחרון של פסח קל\"ו הודו לה' כי טוב:" + ], + [ + "יוצר ועתה בנים שירו למלך אומרים בקול זמרה פסוק בפסוק ופיוט ה' קנני ראשית דרכו ופיוט עשרת הדברות אומרים במתון ונעימה והש\"ץ מפסיק בנעימה כל ענין וענין:" + ], + [ + "שיר של יום לשבועות יום א' י\"ט. יום ב' ס\"ח:" + ], + [ + "שבת חזון אינו משנה מבגדי שבת כלל אפי' חל ט\"ב בשבת וכן הדין לאבל (עיין ש\"ע שלו סי' תקנ\"א ס\"ק ג'):" + ], + [ + "סעודה המפסקת אינו אוכל שתי סעודות ומפסיק במנחה אלא אוכל סעודה אחת אחר מנחה ע\"ג קרקע ואינו אוכל ביצים כלל:" + ], + [ + "בט\"ב אומר הש\"ץ בחזרת הש\"ץ בשחרית עננו:" + ], + [ + "א\"א שיר של יום. ותיכף אחר קינות אפילו קודם חצות מניח תפלין:" + ], + [ + "על מ\"ש רמ\"א בהג\"ה סי' תקנ\"ז מי שאכל בט\"ב יאמר נחם בבהמ\"ז כ' רבינו זצ\"ל בש\"ע שלו. וז\"ל למד ממ\"ש בי\"כ ס\"ס תרי\"ח ולא דמי דהא אמרינן בשבת שם ימים שאין בהם קרבן מוסף כו' ואין בהם הזכרה בבהמ\"ז ול\"ד לחנוכה דשם משום פרסומי ניסא ואם בא כו' וגם דקביעא:" + ], + [ + "בסליחות א\"א וידוי אשמנו כ\"א פעם אחד ולא ג\"פ:" + ], + [ + "בר\"ה ויו\"כ מתפללין מעומד ולא בכריעה. גם אין להרים קול יותר מבתפלת כל השנה (עיין ש\"ע שלו סי' תקפ\"ב ס\"ק י\"א וס\"ק כ\"ב) כל הרשעה כלה כעשן בכף:" + ], + [ + "בחזרת הש\"ץ אין אומרים הצבור וכתוב בספר כ\"א הש\"ץ לבדו:" + ], + [ + "הפיוט מר\"ה ויו\"כ אומרים בתוך התפלה רק בקדושה אין מפסיקים בפיוטים ואומרים הפיוט מכל הקדושה קודם לדור ודור כו':" + ], + [ + "א\"א שום מזמור קודם תקיעת שופר ולא היהי רצון הנדפס במחזורים ולא ובכן יה\"ר בין כל סדר וסדר. וכן א\"א י\"ג מדות בהוצאת ס\"ת:" + ], + [ + "בר\"ה אין מאריכין בתפלה יותר מדאי שאין להתענות בו עד חצות כמו שארי י\"ט ואם נמשך עד חצות מתפללין מנחה קודם סעודה וא\"א אבינו מלכנו. ואין לבכות בר\"ה כמבואר בעזרא אל תבכו וכו'ב והקפיד לפעמים לנגן הקדיש שאחר מוסף לכבוד יו\"ט:" + ], + [ + "שיר של יום לר\"ה ב' ימים פ\"א הרנינו. ואומרים אותו בבקר אחר שיר הכבוד:" + ], + [ + "לא היה הולך לנהר או לבאר לומר תשליך:" + ], + [ + "בליל שני מברך זמן אף בלא פרי חדש. ופעם אחד ביום ראשון לפנות ערב הביאו לו דורון פרי חדש לברך עליו שהחינו בערב והוא תיכף כשראה אותו בירך עליו זמן כמנהגו לברך שהחינו בשעת הראיה. ואין לאכול ענבים בר\"ה והטעם ע\"פ הסוד:" + ], + [ + "אין מברכין על הדלקת הנר בעיה\"כ (עיין ש\"ע שלו סי' תר\"י ס\"ק ד'):" + ], + [ + "ח\"ו להדליק נרות ביו\"כ ע\"י א\"י אלא מעמידין לאמפין מלאים חלב בכדי שידליק עד מוצאי יו\"כ ומוטב שלא לומר שום פיוט מלומר לפני נר שהודלק ע\"י א\"י:" + ], + [ + "הוידוי אשמנו ועל חטא בחזרת הש\"ץ אומר הש\"ץ לבדו והצבור שומעין:" + ], + [ + "יוצר בשכ\"מ מלכותו בקהל כו' א\"א אותו אחר קדושה דיוצר כ\"א בתוך חזרת הש\"ץ אחר שמסיימים ליושב תהלות לרוכב ערבות קדוש וברוך שאחר הפיוט דקו\"ב אומרים בשכ\"מ מלכותו בקהל וכו' עד גמירא:" + ], + [ + "לזהר מאד מאד להתפלל תפלת נעילה בזמנה כשהחמה בראש אילנות:" + ], + [ + "בבוקר אחר שיר הכבוד אומרים שיר של יום מזמור ל\"ב אשרי נשוי פשע:" + ], + [ + "לילה הראשון של סוכות חובה לאכול בסוכה כמו לילה ראשונה של פסח. ונ\"מ אם יורדין גשמים צריך להמתין בסעודתו עד שעת הכושר לאכול בסוכה ואסור לישן כל הלילה שמא יהיה עת ראויה לאכילה ואם לא פסקו הגשמים יאכל בביתו אבל בסוכה לא יאכל אפי' בלילה ראשונה בעת שהגשמים יורדים דאז אין שם סוכה עליו. (עיין בש\"ע שלו סי' תרל\"ט ס\"ק כ\"ב):" + ], + [ + "ברכת סוכה מברך בכל פעם שנכנס אפילו מאה פעמים ביום:" + ], + [ + "גם בליל שני מברכין לישב בסוכה קודם זמן:" + ], + [ + "אם לא אכל בסוכה בלילה ראשונה ובירך זמן בשעת קדוש חוץ לסוכה כשאוכל בסוכה צריך לחזור ולברך זמן:" + ], + [ + "שאלהו אם רשאי לישן יחידי בסוכה והשיב שומר מצוה לא ידע דבר רע:" + ], + [ + "יושבים בסוכה בשמיני עצרת וגם ישנים בסוכה ויושבים כל היום עד ליל ש\"ת והחמיר מאד בשינה וישיבת סוכה אף של יום שמיני כי חמורים ד\"ס מיינה של תורה:" + ], + [ + "לקנות אתרוג לעצמו ולא לסמוך על של הקהל. ולדקדק היטב שיהיו הד' מינים כשרים על פי הדין:" + ], + [ + "לא יהפוך האתרוג קודם ברכה רק יכוין שלא לצאת עד אחר הברכה:" + ], + [ + "פיוט אז היתה חנית סוכו ש\"ץ וקהל פסוק בפסוק בנעימה וזמרה. הושענות מתחילין להקיף באות ראשון מאותיות א\"ב ומסיימין ההקפה באות ת' והש\"ץ והצבור אומרים אות באות וקודם כל אות אומרים הושענא היינו הש\"ץ אומר הושענא אבן שתיה והצבור עונין כן אחריו וכן בכל אות עד שמסיימין ההקפה:" + ], + [ + "בשבת חוה\"מ אף של סוכות חותם המפטיר מקדש השבת לבד ואינו מזכיר של חג:" + ], + [ + "בהושענא רבה מנגנין על הכל כל פסוק בפני עצמו. הפיוט קול מבשר ואומר פסוק בפסוק במתון ובנעימה:" + ], + [ + "בשמיני עצרת הנוסח בתפלה וקדוש יום שמיני חג העצרת הזה:" + ], + [ + "בשמ\"ע וש\"ת אומרים הלל פסוק בפסוק בנעימה. ופסוק אפפוני אומרים ביחד עם פסוק ובשם ה' מפני שפסוק אפפוני מסיים צרה ויגון אמצא ואין לסיים בדבר רע:" + ], + [ + "בליל ש\"ת קורין בברכות שבתורה וגם הוא עצמו עולה לתורה ולפעמים קרי בכהני אף שהיה כהן בבית:" + ], + [ + "בש\"ת בשחרית קוראין ה' קרואים היינו ד' בוזאת הברכה חתן תורה לרביעי וחתן בראשית לחמישי ומפטיר. ואם היה העם רב שצריכין לעלות חזרו וקראו לפני צבור אחר כמנהג העולם:" + ], + [ + "מפני שמאריכין מאד בהלל של ש\"ת פסוק בפסוק ברנה וקול זמרה ע\"כ א\"א הפיוט של ש\"ת כ\"א שישו ושמחו ואגיל ואשמח ורשויות לחתן תורה ולח\"ב:" + ], + [ + "הגאון ז\"ל היה שמח מאד בחג הסוכות וביותר בשמיני עצרת כי הוא יותר יום שמחה מכל ימי החג ע\"פ הסוד ואומרים פיוטים ברנה וקול זמרה האדרת והאמונה ויאתיו תתברך ותשתבח שבמעמדות אחר אני מאמין וכיוצא בזה מפיוטים. ושמחים שמחה גדולה. ובש\"ת היו מקיפים הבימה עם הס\"ת שבעה פעמים אין פוחתין מהם אבל מוסיפין עליהם. ומנגנים התשבחות הנ\"ל וגם הברוך שמך שבשערי ציון שחיבר האר\"י ז\"ל והוא ז\"ל היה הולך לפני הס\"ת שמח מאד ברוב עוז וחדוה וחכמת אדם תאיר פניו כלפיד אש בוערת ומספק כף אל כף ומפזז ומכרכר בכל עז לפני הס\"ת ואחר סיום המשוררים החרוז אמר הוא אחריהם וכשהוחזר הס\"ת לאה\"ק שוב לא היה שמח כ\"כ רק כמו שאר יו\"ט:" + ], + [ + "שיר של יום לסוכות. א' ע\"ו. נודע ביהודה: ב' מ\"ב. כאיל תערוג: א' דחוה\"מ כ\"ט. הבו לה' בני אלים. ב' נון. ולרשע אמר אלהים. ג' צ\"ד. מי יקום לי. ד' פ\"א. הסירותי מסבל. ה' פ\"ב. ימוטו. ואם חל שבת בא' מימי חוה\"מ ימוטו ידחה. לשמ\"ע י\"ב. הושיעה ה'. לש\"ת ח'. ה' אדונינו מה אדיר שמך:" + ], + [ + "זמן הדלקת נר חנוכה משתשקע החמה קודם צה\"כ ע\"כ מדליקין קודם תפלת מעריב (ע' ש\"ע שלו סי' תרע\"ב ס\"ק ב'):" + ], + [ + "חצי שעה אחר זמן כלות רגל מן השוק מדליק בלא ברכה:" + ], + [ + "במוצאי שבת חנוכה מזדרזין מאד להתפלל מעריב במוקדם האפשרי כדי שלא יעבור זמן הדלקה ויפסיד הברכה. ושמענו שפעם אחד איחר א' מהמתפללים אצלו תפלת מעריב במ\"ש וצוה שידליק מקודם נ\"ח ואח\"כ יתפלל (עיין ש\"ע סי' רצ\"ט סעי' י' ואם צריך לעשות מלאכה קודם שהבדיל בתפלה אומר המבדיל כו') וא\"א ויתן לך קודם הבדלה כדי להקדים הדלקת נ\"ח בזמנה:" + ], + [ + "נר חנוכה קודם להדלקה לנר שבת. גם קודם להבדלה:" + ], + [ + "נוסח הברכה להדליק נר חנוכה:" + ], + [ + "מברך בכל יום על העיקר שהוא בטפח הסמוך לפתח ולא על הנוסף (עיין ש\"ע שלו סי' תרע\"ו ס\"ק ו'):" + ], + [ + "שיר של יום לשמנת ימי חנוכה קאפיטל ל' מזמור שיר חנוכת:" + ], + [ + "מחצית השקל אין צריך ליתן כ\"א מטבע אחד שנקרא חצי זהב ואין צריך ג' חצאין:" + ], + [ + "מגלת אסתר אין לעשות עשרת בני המן בעמוד בפ\"ע ובאותיות גדולות רק אותיות קטנות כמו אותיות המגלה ואריח ע\"ג אריח כשירת האזינו ויותחלו מאמצע עמוד איש בריש שיטה ואת בסוף שיטה ועשרת בסוף השיטה ובסוף העמוד. (עיין ש\"ע שלו סי' תרצ\"א ס\"ק כ\"ה):" + ], + [ + "במגלה ח' פסוק י\"א אשר נתן המלך ליהודים גו' להשמיד להרג ולאבד גו' להרג בלא ו' ועיין במנחת שי:" + ], + [ + "בקריאת המגלה של יום אין מברכין שהחינו:" + ], + [ + "נשים חייבות בקריאת מגלה ומברכים להם כמו לאנשים:" + ], + [ + "אין אומרים כלל פיוט של פורים:" + ], + [ + "סעודת פורים עיקרה ביום על כן הנכון לכוין לצאת בסעודת שחרית. והוא ז\"ל עשה סעודתו במשתה ושמחת כולה ביום וכשהחשיך התפלל מעריב וחזר ללמודו:" + ], + [ + "משלוח מנות תרנגולת מבושלת ודגים מבושלים וכיוצא בזה דבר המוכן לאכול תיכף:" + ], + [ + "שיר של יום לפורים על אילת השחר כ\"ב:" + ] + ], + "sectionNames": [ + "Siman", + "Paragraph" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Maaseh Rav/Hebrew/merged.json b/json/Halakhah/Acharonim/Maaseh Rav/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..24bfe14d261767b29401d0c117c4410064927e6b --- /dev/null +++ b/json/Halakhah/Acharonim/Maaseh Rav/Hebrew/merged.json @@ -0,0 +1,773 @@ +{ + "title": "Maaseh Rav", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Maaseh_Rav", + "text": [ + [ + "לקום בחצות ולעשות תקון חצות:" + ], + [ + "מי שנעור כל הלילה נוטל ידיו ומברך אבל לא ברכת התורה. ואם חזר וישן ביום צריך לברך ברכת התורה:" + ], + [ + "עיקר נטילת ידים לתפילה נתקן, ולכן יש ליטול ולברך לכל תפילה. ויקפיד לכתחילה ליטול בכלי כמו לאכילה. ובשחרית יש לסמוך ברכת על נטילת ידים לתפילה. ולא יאמר אותו תיכף כשקם כשאין דעתו להתפלל מיד ובלבד שלא ישכח:" + ], + [ + "נטילת ידים לסעודה וכן בשחרית יד ימין תחילה:" + ], + [ + "בשחרית מערה ד' פעמים. ג' פעמים להעביר רוח רעה, ופעם רביעית לטהר המים שנטמאו:" + ], + [ + "ברכת אלהי נשמה סמוכה לברכת אשר יצר (עי' שו\"ע שלו סי' ד ס\"ק ג):" + ], + [ + "כל הברכות אשר נתן וכו' עד וידבר יאמר תיכף כשקם ממטתו אפילו קודם שיאור היום, וידבר וימתין עד שיאור היום (עי' במגן אברהם סי' מו ס\"ק יג):" + ], + [ + "ברכות התורה נתקן לאמרו קודם פ' התמיד (עי' שו\"ע שלו סי' מו ס\"ק יז). ואם רוצה ללמוד קודם שיאור היום יאמר ברכות התורה אחר סדר ברכות השחר קודם שלומד:" + ], + [ + "כל ברכות השחר אם שכח לאומרן תיכף יש שהות לאומרן כל היום וגם בלילה עד השינה, חוץ מברכת התורה שכבר נפטר באהבה רבה (עי' שו\"ע שלו סי' מז ס\"ק ז). ולכן ביום כיפור שאין אומרים ברכת שעשה לי כל צרכי וברכת המעביר שינה יאמר אותן בלילה תיכף כשנועל מנעליו וכשרוחץ פניו (עי' בש\"ע שלו סי' מו ס\"ק טו):" + ], + [ + "מרחץ לא הוי הפסק לברכת התורה וכ\"ש שינה (פעולת שכיר: נראה דר\"ל שינת עראי ועי' בשו\"ע שלו סי' מז ס\"ק ט, י, יא):" + ], + [ + "דיוקים בנוסח ברכות השחר: אשר נתן לשכוי וכו'. שעשה לי כל צרכי. המכין מצעדי גבר. ואומרים \"פעמים בכל יום שמע ישראל אתה הוא\" או \"פעמים בכל יום ה' אלהינו ה' אחד אתה הוא וכו' (פעולת שכיר: עי' בש\"ע שלו סי' מו ס\"ק יט. ול\"נ שאין נכון וכו'. ובסי' ס סעיף ד ודו\"ק) ברוך אתה ה' המקדש שמו ברבים:" + ], + [ + "לומר אחר פרשת התמיד פסוק והפשיט עד ריח ניחוח:" + ], + [ + "ציצית י\"ב אגודלין, וגדיל שליש. היינו כל פרשה רוחב אצבע אגודל:" + ], + [ + "ברכת ציצית: בכל פעם שמתעטף מברך אפילו כמה פעמים ביום (עי' בשו\"ע שלו סי' ח ס\"ק כח):" + ], + [ + "מברך ולובש ומכסה ראשו בטלית וא\"צ להתעטף כעטיפת ישמאלים (עי' בשו\"ע שלו סי' ח ס\"ק ד):" + ], + [ + "גם על טלית קטן נוסח הברכה להתעטף בציצית (עיי\"ש ס\"ק יד):" + ], + [ + "בגד פשתים אל יטיל בהם שום ציצית (עי' שו\"ע שלו סי' ט ס\"ק ח). אך יעשה טלית קטן של צמר וציצית של צמר, ואם לאו של שאר מינים, וציצית של פשתן. וכן לובש מתחת לבגדיו כעין טלית גדול של צמר גפן:" + ], + [ + "זמן הנחת תפילין כאחרים (ברכות דף ט). ולילך בהם כל היום אפילו משא ומתן מותר, ואכילת עראי גם כן מותר. רק דברים בטלים אסור. ואם חושש ליוהרא בפני הבריות מותר בשל יד לבד. ומ\"מ טוב לעשות של ראש קטן והרצועות יהיה גם כן מכוסות של ראש מלילך בשל יד לבד: " + ], + [ + "התפילין של ראש הבתים צריכין להיות פתוחות ולא מדובקים בדבק:" + ], + [ + "תפילין כל מה שהם בגובה הראש משובח. והקשר צ\"ל תחת שפוע הקדקוד:" + ], + [ + "מקום תפילה של יד פלג זרוע פי' פלג האמצעי לאפוקי רובע זרוע למעלה ורובע זרוע למטה (עיין ש\"ע שלו סי' כ\"ז ס\"ק ה' וס\"ק י\"ט):" + ], + [ + "סח מברך שתים לא סח מברך אחת כפי' רש\"י ז\"ל דאם לא סח יברך על של יד ועל של ראש אחת להניח ואם סח יברך על ש\"ר על מצות תפלין:" + ], + [ + "צריך לברך בכל פעם שמניח אפי' כמה פעמים ביום:" + ], + [ + "מותר להשתין בתפלין כשהם בראשו בבהכ\"ס עראי כמבואר בשו\"ע:" + ], + [ + "להתפלל שחרית כותיקין ובלבד עם מנין עשרה דוקא:" + ], + [ + "הש\"ץ מתחיל מברוך שאמר וא\"א מזמור שיר חנוכת הבית. ולא שאר פסוקים בצבור קודם תפלה ולא אחר תפלה רק שיר של יום:" + ], + [ + "מותר לישב בפסוקי דזמרה עד הקדיש שקודם ברכו:" + ], + [ + "בפסד\"ז אתה ה' לא תכלא רחמיך ממני ביו\"ד והאומר בוא\"ו שבוש הוא בידו. באשרי זכר רב טובך ב' סגלין:" + ], + [ + "שירת הים עד ה' ימלוך לעולם ועד ויאמר אחריו כי לה' המלוכה כו' ואין אומרים פסוק כי בא סוס פרעה כו':" + ], + [ + "א\"א ובתורתך כתוב לאמר שמע ישראל כו' קודם ישתבח כי צריך להיות מן ויושע עד ה' ימלוך ח\"י שמות ומן אז ישיר עד ישתבח ג\"כ ח\"י שמות ואין להוסיף:" + ], + [ + "אין לומר הי\"ג שבחים בנשימה אחת. רק שלא יפסיק ביניהם בדבור ח\"ו:" + ], + [ + "חי העולמים בצירי תחת החי\"ת:" + ], + [ + "להתפלל עם הצבור ולדלג כמו שנזכר בש\"ע. ועכ\"פ יראה לומר ב\"ש ותהלה לדוד וישתבח שאם יתחיל יוצר אור יפסיד ברכות פסוקי דזמרה:" + ], + [ + "ועושים באימה רצון קונם ולא קוניהם:" + ], + [ + "יש לענות אמן כששומע הברכה אפי' אחר יוצר אור באיזה אמן שירצה חוץ לאחר שפתח בשירה חדשה:" + ], + [ + "צואת האף והאוזן לא מקרי צואה לענין ק\"ש ותפלה דאי סלקא דעתך דמיקרי צואה היה צריך להרחיק ד' אמות:" + ], + [ + "לכוין קודם ק\"ש לצאת ידי חובת ק\"ש:" + ], + [ + "ק\"ש עשה כב\"ש לא עשה ולא כלום. פי' אין לו קיבול שכר שהחמיר על עצמו לעשות כב\"ש כההוא דמצא יונה דדהבא דשם ב\"ה מודים אלא דפליגי בשוגג אבל כאן אין נראה לב\"ה דברי ב\"ש כלל ולזה מביאין ראיה מא\"כ היית נוהג לא קיימת מצות סוכה מימיך. אבל בודאי אין צריך לחזור ולקרות ק\"ש:" + ], + [ + "בק\"ש אוחז ב' ציצית שלפניו ואינו מנשק כלל:" + ], + [ + "וכמה מים יטיל למי רגלים רביעית ומהני אפילו לכמה פעמים ואם המי רגלים מועטים בטלים ברוב מים (עיין ש\"ע שלו סי' ע\"ז ס\"ק ד'):" + ], + [ + "להתפלל בכונה מלה במלה ולכוין פירוש המלות. ואם יבא מחשבה בתפלה יעמוד עד שתלך המחשבה. ואין צריך לכוין בכל השמות רק אדון הכל:" + ], + [ + "בחזרת הש\"ץ יאמר הש\"ץ קודם התפלה ה' שפתי ולבסוף יהיו לרצון:" + ], + [ + "לשמוע תפלת י\"ח מפי הש\"ץ ומתוך הסדור. ולענות אמן אחר כל ברכה ולא להקפיד על ב\"ה וברו\"ש כי הש\"ץ אינו ממתין עד שתכלה מפי העם ומפסיד חזרת התפלה:" + ], + [ + "נקדש או נעריצך עד ואמר אינו אומר רק הש\"ץ לבד והצבור שותקין ושומעין מהש\"ץ:" + ], + [ + "מודים דרבנן החתימה בשם בא\"י אל ההודאות (עי' בש\"ע שלו סי' קכ\"ז ס\"ק ב'). וכן ברכת בורא נ\"ר חותם בשם:" + ], + [ + "ברכת כהנים לשמוע מפי הש\"ץ ולומר כן יהי רצון:" + ], + [ + "קדיש וקדושה ואמן יכול לענות כששומע מבית לבית אפי' כשיש הפסק דבר שנזכר בש\"ע (סי' נה סעי' כ') כיון שאינו רואה:" + ], + [ + "דיוקים בנוסח התפלה. וקנה הכל. בקדושה ושבחיך. ברכת השנים ושבענו מטובה. ברכת ולמלשינים וכל הרשעה כו' וכל אויביך מהרה יכרתו והזדים כו'. על הנסים ועל הפרקן הפ\"א במאלופם. בימי מרדכי כשעמד עליהם המן. והשבות לו את גמולו על ראשו. וכל החיים בקמ\"ץ תחת הכ\"ף:" + ], + [ + "תחנון לא יאמר פסוק ויאמר דוד שנאמר גבי פורעניות רק יתחיל רחום וחנון:" + ], + [ + "נפילת אפים גם בשחרית בשמאל (וכ\"כ בש\"ע שלו סי' קל\"א ס\"ק ה') וא\"א שומר ישראל כ\"א בתענית צבור:" + ], + [ + "ונטלתני התיו רפויה. גבורתיה ושכינתיה התיו רפויה:" + ], + [ + "בעלינו הנוסח וכסא כבודו בשמים כו'. סיום עלינו ה' ימלוך לעולם ועד ואין לומר ונאמר והי' כו':" + ], + [ + "אחר עלינו שיר של יום קדיש יתום. ואין להרבות בקדישים שלא לצורך. וא\"א שום מזמור זולת שיר של יום ולא שיר היחוד ולא שיר הכבוד רק ביו\"ט. גם מר\"ח אלול עד יה\"כ א\"א קאפיטל כ\"ז:" + ], + [ + "נוסח הקדיש יתגדל ויתקדש שני הדלתין בצירי כדעת רש\"י בלקוטי פרדס שהוא לשון עברי. כרעותיה הכ\"ף בדגש. מברך הרי\"ש בפתח כי הוא פעול ללשון ארמי ואם יאמר הרי\"ש בצירי יהי' בינוני פועל ללשון עברי ויהי' היפך המכוון. ויתעלה שמיה דקודשא ב\"ה ואין אומרים ויתהלל. וצריך לומר קודשא ב\"ה כאחד. תתקבל צלותהון הלמד בחולם וכן הה\"א. דכל ישראל:" + ], + [ + "עיקר עניית אמן יש\"ר אינו כ\"א עד עלמיא ולא יותר כי יתברך קאי אלמטה אשמי' דקודשא ב\"ה. ואם מגיע לעלמיא והש\"ץ כבר אמר איזה תיבות מיתברך ולהלן אומר יתברך כו' עד שמגיע למקום שהש\"ץ אומר ושותק ושומע. (עיין בש\"ע שלו סי' נ\"ו ס\"ק ט') אין לומר הפסוקים בקדיש רק יענה אמן:" + ], + [ + "אין לכרוע שום כריעה בקדיש (עיין שם ס\"ק י'):" + ], + [ + "שלא לפרוש מן הצבור בפיוטים או סליחות כשאומרים אחר חזרת הש\"ץ ואין הפסק בברכות ק\"ש ותפלה:" + ], + [ + "נדה ויולדת מותרין להתפלל מיד אפילו כשהדם עליהם. ומותרין ג\"כ להתפלל בבהכ\"נ תיכף וראי' מנדה שפלטה ש\"ז הא לאו הכי מותרין להתפלל:" + ], + [ + "תיכף אחר התפלה קורא מקצת מן הסדר שנים מקרא ואחד תרגום ומסיים בערב שבת ואינו אומר התרגום אחר כל פסוק רק אחר כל ענין כמו פתוחה או סתומה או אחר מקום שנראה יותר הפסק ענין:" + ], + [ + "ללמוד אחר התפלה תיכף ג' שעות בלי הפסק. ללמוד פרק משניות ולחזור היטב. ללמוד רב אלפס בכל יום ולחזור היטב. ספרי מוסר כמה פעמים בכל יום. ללמוד מקרא ואגדות ומדרשים. [נוסחה אחרת: ללמוד זוהר בכל יום] ללמוד גמרא שני דפין בכל יום עם פירש\"י ולחזור היטב. ללמוד ש\"ע א\"ח ולחזור היטב בכל יום ויום. ללמוד מסכתא על פה. ללמוד בטלית ותפלין של רש\"י ז\"ל דוקא. ללמוד הלכות רגל ברגל:" + ], + [ + "כל עניני פרנסה ומצות ושינה אחר חצות היום שני שעות. שלא לבטל מלימודו כ\"א לעשות מצוה שתבטל אם לא יעשה הוא:" + ], + [ + "יום ב' כולו לה'. תשובת המשקל לפי כח:" + ], + [ + "לתפלת מנחה וכן לערבית נוטל ידיו ומברך ענט\"י. ומתפללין מנחה בטלית ותפלין של רש\"י ז\"ל דוקא:" + ], + [ + "תפלת מנחה מקדים. ובשבת מקדים יותר משום סעודה שלישית:" + ], + [ + "תפלת ערבית בזמנה דוקא אפילו בשבת ואף ביחיד אם א\"א לאסוף עשרה בזמן ק\"ש:" + ], + [ + "תפלת ערבית מתחילין והוא רחום ואין אומרים פסוקים ולא חצי קדיש וכן אחר עלינו א\"א פסוקים ומזמורים. כש\"ד אין לקבוע פסוקים ומזמורים בצבור זולת שיר של יום:" + ], + [ + "ברוך ה' לעולם או\"א מדלג אם צריך לכך כדי להתפלל עם הצבור ואינו אומר אחר התפלה כלל. והוא עצמו לא הי' אומר כלל לא ברוך ה' כו' ולא ושמרו בשבת כדי לסמוך גאולה לתפלה אבל הצבור שאצלו והש\"ץ היו אומרים:" + ], + [ + "ענו ואמרו בשוא תחת המם:" + ], + [ + "ספירה אחר עלינו כל המנין ביחד. הנוסח בעומר כמ\"ש בש\"ע ולא לעומר. וא\"א שום פסוקים לא לפניו ולא לאחריו כ\"א י\"ר שיבנה כו':" + ], + [ + "תבשיל עבה שקורין קאש\"י או גרופין אם הוא מחמשת המינים מברך עליו בורא מיני מזונות. ואם של גריקא בפה\"א:" + ], + [ + "אורז הוא רייז מברך לפניו במ\"מ ולאחריו בנ\"ר (ע' מ\"א סי' ר\"ח ס\"ק ט' וי' ובאורי הגאון ס\"ק כ\"א):" + ], + [ + "על חטים מבושלין שלמים בפה\"א וכשלא נימוחו לגמרי רק ספק נימוח אל יאכלם כ\"א בתוך הסעודה כמו זה שעושין מאכל משעורין כתושים. (ע' ש\"ע סי' ר\"ח סעי' ב' וסעי' ד'):" + ], + [ + "דבר שניתן להשביח חבירו מברך כמו שהוא היינו איין גימאכץ של צנון עם דבש מברך בפה\"א:" + ], + [ + "לא יאכל לכתחלה דבר שהוא שליש ביצה שהוא בספק ברכה אחרונה. ואם אכל חובה עליו להוסיף עוד לאכול עד שיהא כביצה (ר\"ל ביצה דידן שהוא חצי ביצה שבדורות חז\"ל לפי מה שנמדד לפניו ז\"ל שיעור חלה לקמן סי' ק\"ה) לברך אחריו וכן בברי' נמי דינא הכי (עיין ש\"ע סי' ר\"ט סעי' א' וסי' תפ\"ו סעי' א') ואין סברא שיוציא אותו אחר שאין מוציאין בברכת הנהנין כ\"א בור וזה לא דמי לבור שיכול לקנות ולאכול עד שיהי' בו כשיעור:" + ], + [ + "שהחיינו על פרי חדש מברך בשעת הראי':" + ], + [ + "שהכל נהיה היוד בסגול. בורא נ\"ר החתימה בשם בא\"י חי העולמים (ע' ש\"ע שלו סי' ר\"ז ס\"ק ד'). בנוסח ברכה מעין ג' והעלנו לתוכה ושמחנו בה כי אתה כו' ואין לומר ונאכל מפרי' כו' וחותם על הארץ ועל המחיה. ועל היין חותם על הארץ ועל הפירות. (ע' ש\"ע שלו סי' ר\"ט סי' ל\"ח):" + ], + [ + "אם עשה צרכיו קודם הסעודה יטול ידיו ויאמר אשר יצר וענט\"י ולא יעשה באופן אחר היינו לומר מקודם אשר יצר ולטול שנית ולברך ענט\"י כי מאחר שידיו נקיות אין לברך ענט\"י על נטילה שניה לכן יעשה כנ\"ל וא\"י וענט\"י חדא ענינא הוא. (ר\"ל שאם מברך בתחלה ענט\"י ואח\"כ א\"י ג\"כ לית לן בה משום הפסק. וע' ש\"ע שלו סי' קס\"ה סק\"א):" + ], + [ + "נט\"י לסעודה נוטל יד ימין תחלה ומברך ענט\"י קודם שמנגב ידיו. ולא יאמר שאו ידיכם ולא מזמור לדוד. ויאמר המוציא בלא רשות:" + ], + [ + "פת הבאה בכיסנין צריך נט\"י אם קובע סעודה עליו:" + ], + [ + "עוגה שלש אותה בשומן וחמאה ומי ביצים כולם נקראים פת הבאה בכיסנין:" + ], + [ + "דבר שטבולו במשקה צריך נט\"י בברכה היינו איין גימאכץ ולעקוך כשמטבילין אותה ביי\"ש או בשאר משקה שהוא משבעה משקים. (עיין ש\"ע שלו סי' קנ\"ח ס\"ק י\"א):" + ], + [ + "דברים הבאים בסעודה שלא מחמת הסעודה טעונין ברכה לפניו ולא לאחריו היינו דברים שאינן קבועים להיות בתבשילי הסעודה:" + ], + [ + "פאלעטרון א\"צ ברכה בתוך הסעודה. (הוא מין עשב מצוי בעירנו ועשוי לאכלו בתוך הסעודה להמשיך אכילה ושתי'):" + ], + [ + "מים אחרונים חובה ומצוה כמו מים ראשונים (עיין בש\"ע שלו סי' קפ\"א ס\"ק י\"ב). ולא יפחות מרביעית ובתוך כלי:" + ], + [ + "לבהמ\"ז נוטל רשות ומתחיל ברוך אתה ולא ברוך הוא וב\"ש:" + ], + [ + "טוב לעטר כוס של בהמ\"ז וקידוש והבדלה שיהא ששה כוסות סביב. וה\"ה לכל היו\"ד דברים וד' לעיכוב:" + ], + [ + "סיום ברכה שלישית בונה ירושלים אמן:" + ], + [ + "חדש נוהג בזמן הזה בח\"ל ובמינו אסורו במשהו (עיין באוריו לש\"ע י\"ד סי' רצ\"ג ס\"ק ג') ואין חילוק בין אכילה ושתיה ולרפואה צ\"ל פחות פחות מכשעור ושמרים אסור שהוא מעמיד. ואסור לומר לישראל הא לך איסר קנה לך חדש אפילו אינו אומר בפירוש רק שידוע שבכאן אין שכר ויי\"ש וכיוצא בזה כ\"א חדש אין לומר לו קנה לך ועובר על לפני עור לא תתן כו':" + ], + [ + "ולענין נאמנות על חדש אם הוא יודע שאסור ואוכל חדש אינו נאמן עליו. ואם אינו יודע שהוא אסור וסובר שאינו אלא מדת חסידות נאמן:" + ], + [ + "מוטב לאכול חלב בשבת מלאכול מבהמה שנשחטה בלי עומד ע\"ג:" + ], + [ + "שלא לאכול מבהמה שהורה בה חכם ומסירכא:" + ], + [ + "יש למנוע לשתות יין הבא ממרחקים ופשיטא שלא לקדש עליו ולברך עליו כשהוא מוהל וליתן לאחר לשתות:" + ], + [ + "בימי הקיץ לזהר לסנן המים קודם בשול. בחלב נקרש להסיר הקרום שנמצאים שם תולעים:" + ], + [ + "להזהר לראות בכל דבר מאכל אם יש בו נמלים. בקיץ דבר טחון עד שלשה ימים ולא יותר. כבסות כלים או מה שנוהגין לשרוף צריך בכל ג' יום:" + ], + [ + "גלוי אסור אף שאין נחשים מצוים בינינו. והוא ז\"ל היה נזהר מאד מאד בדבר:" + ], + [ + "מצוה לקנות ס\"ת אם א\"א לו לכתוב. ופי' חוטף מצוה מן השוק הוא לגודל מעלת המצוה משארי מצות. וכתבו הוא מעולה ביותר כאלו קבלו מהר סיני:" + ], + [ + "מזוזה קובע בשוה ולא אלכסון. ואחורי הדלת פסולה:" + ], + [ + "לא יכרוך המזוזה בקלף וכדומה שלא יהא הפסק דבר בין המזוזה למזוזת הבית:" + ], + [ + "אפילו רפת בקר חייב במזוזה. ואם חושש למקום מטונף יראה שיהי' השם סגור שלא יהי' נראה לחוץ:" + ], + [ + "באר צריך להגביה המחיצה יו\"ד טפחים היינו אמה ושני שליש אמה ולברך ברכת מעקה:" + ], + [ + "דמי פדיון הבן חמשה סלעים לפי הזמן ובימיו הורה חמשה רטים שהוא ששה רובל כסף ודוקא נתינה ממש דלא הדרי לעולם. ומי שנפדה כנהוג מכבר יחזור ויפדה א\"ע ויברך. ואם נתן נתינה ממש רק פחות מסך הנ\"ל יפדה א\"ע בלא ברכה. ושמענו שעשה בעצמו מעשה שהוא ז\"ל היה בכור ופדה א\"ע בששה רו\"כ בברכה ונתנו לכהן נתינה ממש. מטעם שאביו פדה אותו כנהוג העולם (עי' באוריו לש\"ע יו\"ד סי' ש\"ה ס\"ק ד' בסופו):" + ], + [ + "ראיתי שקנה בכור היינו בהמה כשהיא מבכרת ונתן בעצמו הבכור לכהן וברך שהחיינו:" + ], + [ + "וגם שחט עגל ונתן זרוע ולחיים עם הלשון והקיבה לכהן ובירך ג\"כ שהחיינו ואמר שהזרוע הוא עצם אחד דלא כפוסקים אעפ\"כ נתן שני עצמות:" + ], + [ + "אמר ליתן גם חלת ח\"ל לכהן לאכול באופן שמבואר בש\"ע (יו\"ד סי' שכ\"כ סעי' ה' וא\"ח סי' תנ\"ז סעי' ב' בהג\"ה. וע\"ש באורי הגאון):" + ], + [ + "מדדנו לפניו שעור חלה ונמצא זיי\"ן קווארט. ויש לשער לחומרא לפי חשבון זה לענין רביעית וכזית בפסח:" + ], + [ + "עיסת לעקיך חייב בחלה וכן קיכלך:" + ], + [ + "לענין כהן וטומאת מת אם אפשר לסגור החדר שהכהן בתוכו הפתח וחלונות טוב הוא יותר משיפתח הפתחים ולילך לחצר אחרת:" + ], + [ + "אין היתר ברוחים כלל. רק בקניות שטר חוב:" + ], + [ + "מצוה לרחוץ כל גופו בע\"ש ועכ\"פ לא פחות מפניו ידיו ורגליו:" + ], + [ + "שלא לילך למרחץ עד שיתפלל מקודם מנחה אם לא שהוא עדיין קודם חצות וכן לסעודה גדולה דהיינו ברית וחתונה וסיום מסכת:" + ], + [ + "הדלקת הנר מקדים מאד להדליק (עיין בש\"ע שלו סי' רס\"א ס\"ק י\"א) ופעם א' אחרוהו ולא היה מניח להדליק אפילו ע\"י א\"י אף שבבהכ\"נ לא אמרו עדיין מזמור שיר ליום השבת:" + ], + [ + "הוא ז\"ל היה מרבה מאד בנרות שמן זית עד שמנעוהו הרופאים להדליק שמן זית רק של חלב גם לא רבוי גדול כמקדם:" + ], + [ + "אין להעמיד הנרות על השלחן ולא מהני מה שיתן הלחם מקודם:" + ], + [ + "לא יקרא לאור הנר כ\"א שנים בספר אחד ולא באופן אחר:" + ], + [ + "תפלת ערבית אפי' בשבת בזמנה דוקא ואף ביחיד אם אי אפשר במנין עשרה:" + ], + [ + "ערבית בשבת מתחילין ברכו בצבור. ולאחר תפלת י\"ח חוזר הש\"ץ והצבור ואומרים ויכולו. ומגן אבות אומר הש\"ץ לבד והעם שומעין:" + ], + [ + "זה לשון הרב המאה\"ג המפורסם המנוח מהו' חיים כ\"ץ מ\"ץ דקהלתנו ונתבקש בישיבה של מעלה בצפת תוב\"ב עי' סי' רע\"א במ\"א סק\"ה שכתב ונ\"ל דאם רוצה כו' ושמעתי בשם הגאון החסיד שאמר שזה אינו נכון מדאמרינן בברכות (דף כ\"ז ע\"ב) רב צלי של שבת כו'. ת\"ש א\"ר נחמן אמר שמואל כו' משמע דוקא כשמתפלל תחלה אז יכול לקדש מבע\"י אבל כשאינו מתפלל אינו יכול לקדש. וכן מצאתי בראב\"ן סי' ק\"ע שכתב והמתפלל של שבת בע\"ש מבע\"י מדעת מקדש נמי על הכוס מבע\"י משמע דוקא שהתפלל תחלה עכ\"ל הרב ר' חיים כ\"ץ:" + ], + [ + "בשעת קדוש על היין לא יהא הלחם על השולחן (עי' תוס' דפסחים ד' ק' ע\"ב ד\"ה שאין כו'):" + ], + [ + "טוב לעטר כוס של קדוש ובהמ\"ז והבדלה בששה כוסות סביב וה\"ה לכל היו\"ד דברים וד' לעיכוב (ברכות ד' נ\"א):" + ], + [ + "לזהר מאד ביין קדוש. ומקדשין ואח\"כ נוטלין לידים:" + ], + [ + "מקדש מיושב. ומדלג שלשה תיבות כי הוא יום. ושותה כולו רק שמשייר קצת שמשגרו לדביתהו. וא\"צ ברכה אחרונה:" + ], + [ + "אף בקדוש היום אינו מקדש אלא במקום סעודה גמורה ולא מיני תרגימא או יין:" + ], + [ + "ובוצע על שתי חלות שלימות דהיינו חותך שתיהן ביחד (וכן כל סעודה וכן ביו\"ט) כדעת הרשב\"א ז\"ל נמצא לכל השבת כולו ששה חלות ומכוון ע\"פ הזוהר ופעם אחד היו מונחים לפניו כמה חלות ובצע את כולן:" + ], + [ + "מתקנת עזרא לאכול שום בליל שבת בין נשוי בין שאינו נשוי (עיין לעיל סי' צ\"ה) והשום יהיה מבושל:" + ], + [ + "טבילה בשבת אם צריך לקרי מוטב לטבול במ\"ש ולא בשבת כי א\"א להזהר שלא יבא לידי סחיטה ויוצא שכרו בהפסדו ופשיטא אם צריך לעבור דרך בית המרחץ שאסור לעבור במרחץ של כפרים ודידן של כפרים הם:" + ], + [ + "בשבת שחרית מתפללין בפירוד עד שוכן עד ומשוכן עד מתחיל הש\"ץ. והוא בעצמו מתחיל ב\"ש ואומר פד\"ז בקול רם עד שוכן עד וכן ביו\"ט:" + ], + [ + "אין אומרים אצלו קרוב\"ץ בשום שבת של כל ימות השנה רק בארבע פרשיות ובשה\"ג אומרים הקרוב\"ץ אחר תפלת שחרית קודם אין כמוך וא\"א ובכן לך תעלה קדושה כו' רק הפיוט שאחריו ושל מוסף פ' שקלים ופ' החדש א\"א כלל:" + ], + [ + "דיוקים בתפלת שבת. מאלף אלף אלפי כו' בסגול האלף והלמד. בי\"ח וגם במנוחתו לא ישכנו ערלים. בנוסח על הכל הנוסח ובכן יתקדש שמך ה' אלהינו בנו לעיני כו':" + ], + [ + "קריאת התורה הולך לס\"ת אפילו הוא בבית שני ואין מטלטלין מחדר לחדר וכ\"ש לבית אחר:" + ], + [ + "פותח ומברך וקורא ואח\"כ גולל ומברך:" + ], + [ + "צריך לשמוע כל תיבה ותיבה ולראות בחומש ולא יסייע להקורא כלל:" + ], + [ + "אין קוראין כ\"א ז' קרואים. ואין מסיימין בפרשיות הנרשמים בחומש כ\"א במקום שהוא פתוחה או סתומה או במקום שנראה יותר הפסק ענין:" + ], + [ + "בכל שבת הוא עולה לששי. ובארבע פרשיות עולה למפטיר. ופ' זכור קורא בעצמו הפרשה בתורה:" + ], + [ + "כשהוא קורא פ' זכור קורא זכר בסגול תחת הזיין:" + ], + [ + "הגבה הוא בעצמו ואין המפטיר מתחיל עד שגוללין הס\"ת:" + ], + [ + "הפטורה בניגון וטעמים מנביא נכתב בגליון כס\"ת עם עמודים וא' קורא וכלם שומעין. ואם הצבור קוראין בקול רם עם הקורא נעשה ברכת הקורא ברכה לבטלה. ומ\"ש המ\"א בשם ס' הכוונות (סי' רפ\"ד ס\"ק ה') מיירי כשקוראין בחומש שאז צריכין הצבור לומר בנחת עם הקורא מלה במלה:" + ], + [ + "בהפטורה פ' פרה בסוף פסוק וקדשתי את שמי הגדול כו' הנוסח בהקדשי בכם לעיניהם:" + ], + [ + "יקום פורקן ומי שבירך ואב הרחמים וכשמברכין החדש א\"א א\"ה רק כשמברכין ר\"ח אב אומרין אותו:" + ], + [ + "בקדושת נעריצך לומר להיות לכם לאלהים אני ה' אלהיכם בלי הפסק כלל. כי הוא פסוק אחד:" + ], + [ + "שבת לשמור מאד שלא לדבר כ\"א דברי תורה ולהרבות בנרות ושלא להנות מאותן דברים שנעשה ע\"פ א\"י או הביא דרך כרמלית שלנו (עי' בש\"ע שלו סי' שכ\"ה ס\"ק ל\"ה ול\"ח) ופשיטא שלא לצוות לא\"י לעשות שום דבר. ואם שלח לו ישראל ע\"י א\"י אסור לבני ביתו ומותר לישראל אחר:" + ], + [ + "שלא לישא בשבת כלל אפי' במקום שיש עירוב אפילו בחצר ובבית לא ישא כ\"א בידו. (ע' ש\"ע שלו סי' ש\"ג ס\"ק מ\"א ומ\"ו):" + ], + [ + "וכן אשה אם יודעין בה שתקבל הדברים מצוה לומר לה שכל התכשיטין אסורים אפילו בחצר ובבית. וכן שלא לישא תינוק דרך כרמלית שלנו (עי' מ\"א סי' ש\"ח ס\"ק ע\"א):" + ], + [ + "אין לילך חוץ לתחום ע\"פ עירוב האינגבער כ\"א שתי סעודות לכאו\"א פת או ללפת בו את הפת:" + ], + [ + "עירובי חצירות אין לסמוך על המצה שבבהכ\"נ. והנכון להניח בכל ע\"ש ולברך כי יש חשש מילבין ועוד כמה חששות:" + ], + [ + "אין להחזיר שום דבר לתנור אחר שהעמיד הדבר ההוא ואם לא העמיד רק על התנור מותר:" + ], + [ + "נוסח ברכה שלישית מבהמ\"ז בשבת נחמנו ה' אלהינו כו' כדעת הרי\"ף ז\"ל (עיין ש\"ע שלו סי' קפ\"ח ס\"ק ה'):" + ], + [ + "בענין בגדי שבת מנהגו להחליף מכף רגל ועד ראש בל יעדר דבר שלא להחליף:" + ], + [ + "תפלת מנחה מקדים מאד אפילו בחול ובשבת מקדים יותר משום סעודה שלישית. ובימות החורף א\"א ברכי נפשי:" + ], + [ + "במנחה דשבת וב' וה' א\"צ לקרות רק יו\"ד פסוקים ואין להוסיף שלא לצורך. ואם סמוך ב' פסוקים לפתוחה או לסתומה קוראין עד פתוחה או סתומה:" + ], + [ + "הבדלה מיושב (ע' ש\"ע שלו סי' רצ\"ו ס\"ק י\"ז). בזמירות זרענו ושלומנו או וזכיותינו ירבה כו'. זכר זאת ליעקב ולא אלה שהוא מעשה עגל כמ\"ש גם אלה תשכחנה:" + ], + [ + "בעת תפלת ערבית דר\"ח מרבים קצת בנרות. והוא לובש כובע שבת לכבוד ר\"ח שהוא דאורייתא:" + ], + [ + "בהלל פסוק יאמר נא כו' ויאמרו נא הש\"ץ לבד אומר והצבור שומעין ועונין הודו. ודוקא ביום שמדלגין אבל ביום שגומרים גם הצבור אומרים כל הפסוק עד חסדו:" + ], + [ + "ביהללוך הנוסח יהללוך ה' אלהינו כל מעשיך:" + ], + [ + "בר\"ח הוא עצמו עולה לרביעי:" + ], + [ + "הקריאה בפ' התמיד. הראשון קורא וידבר. צו. ואמרת. והשני קורא את הכבש אחד. ועשירית. עולת. ונסכו. ואת הכבש. והשלישי חוזר למעלה וקורא עולת תמיד. ונסכו. ואת הכבש. וביום השבת. עולת שבת. והרביעי מתחיל ובראשי חדשיכם עד יעשה ונסכו (וכ\"ה בש\"ע שלו סי' תכ\"ג ס\"ק ג'):" + ], + [ + "בתפלת מוסף הנוסח זכרון לכולם היו תשועת כו' כי עד מזבח חדש הכל לשון עבר וממזבח מתחיל בקשה על העתיד:" + ], + [ + "אין אומרים שיר של יומו ואומרים במקומו בב' ימים דר\"ח ברכי נפשי (מזמור ק\"ד) שהוא שיר של ר\"ח ודוחה אפי' של שבת ופשיטא של חנוכה (ע' סוכה ד' נ\"ד ע\"ב. ובתשו' רמ\"ע מפאנו סי' כ\"ה):" + ], + [ + "בענין שיר של יום כלל זה נקוט בידך. א\"א שני מזמורים ביום אחד. ושל ר\"ח דוחה את כלם אפילו של שבת ושיר של שבת דוחה של יו\"ט וחוה\"מ וחנוכה:" + ], + [ + "קדוש לבנה אין מחמיצין המצוה עד שבעה אחר המולד או עד מוצאי שבת רק תיכף אחר שלשה ימים מהמולד מקדשין וכן מקדשין קודם ט\"ב וקודם יה\"כ:" + ], + [ + "נוסח קדוש לבנה ששמעתי משם הרב ר' בנימין משקלאב משם רבינו זצ\"ל אפס לא אשתמיט שום אדם מהעומדים לפניו לומר שנהג כן. פועלי אמת שפעולתן אמת וללבנה אמר שתתחדש באור יקר ועטרת תפארת כו' בא\"י מקדש חדשים. כשם שאני רוקד כנגדך ואיני נוגע ביך כך אם ירקדו אחרים כנגדי לא יגעו בי. ע\"כ שמעתי וכ\"ה במס' סופרים עם הגהת רבינו ז\"ל:" + ], + [ + "אין אומרים שום פסוקים לא לפני הקדוש ולא לאחריו רק מתחיל בא\"י כו' ומסיים סימן טוב כו' והולך לו:" + ], + [ + "ביו\"ט אין אומרים מערבית כלל:" + ], + [ + "קרוב\"ץ של רגלים אומרים אחר הלל קודם אין כמוך. ואומרים בנגון וא\"א ובכן לך תעלה קדושה. ומוסף יום ראשון של פסח ושל ש\"ע ושחרית ומוסף של ר\"ה ויו\"כ אומרים תוך התפלה:" + ], + [ + "בשעת הוצאת ס\"ת אין אומרים רק בריך שמי' ולא שום רבש\"ע ומנגנין על הכל כל פסוק בפ\"ע ביו\"ט היינו הש\"ץ מנגן על הכל כו' עד ויתנשא ואח\"כ חוזרין הצבור ועונין אותו פסוק וחוזר הש\"ץ ומנגן שמו כו' וחוזרין הצבור וכן עד גמירא:" + ], + [ + "ביו\"ט עולה לחמישי. ואם א\"א לכוון לקרות לחמישי הפסוקים המדברים בענינו של אותו יום עולה בפסוקים המדברים בענינו של יום:" + ], + [ + "בנשיאת כפים לשמוע כל מלה מפי הכהנים ולא לומר שום פסוקים:" + ], + [ + "הכהנים יפרידו כל האצבעות ולא לעשות חמשה אוירים:" + ], + [ + "לא יאמר הש\"ץ או\"א רק תיכף כשמסיים הש\"ץ ולך נאה להודות ועונין הצבור אמן קורא החזן העוסק בצרכי צבור כהנים לא הש\"ץ. כשיש שני כהנים יקרא החזן כהנים ולאחד לא יקרא והש\"ץ מקרא לכהנים יברכך כו':" + ], + [ + "בשבת חוה\"מ או יו\"ט שחל להיות בשבת הנוסח בוהשיאנו ואמרת לברכנו קדשנו במצותיך כו' וא\"א או\"א רצה במנוחתנו:" + ], + [ + "אחר עלינו אומרים שיר היחוד ושיר הכבוד אם יש שהות ואומרים במתון דבנגון פסוק בפסוק ואין הש\"ץ ולא הצבור מדלג שום פסוק. רק הש\"ץ אומר פסוק א' והצבור חוזרין ואומרין אותו פסוק ועוד פסוק א' והפסוק שהצבור מוסיפין גם הש\"ץ אומר עמהם ומוסיף פסוק א' בקול רם וכן עד סוף שה\"כ ואח\"כ אומרים מזמור השייך לאותו יום כמבואר כל א' במקומו ומועדו. קדיש. אדון עולם:" + ], + [ + "אם נמשך סדר התפלה של יו\"ט עד חצות מתפלל מנחה קודם סעודה:" + ], + [ + "מותר לטחון חריין ביו\"ט:" + ], + [ + "מת ביו\"ט ראשון כל עסקיו על ידי עממין ביו\"ט שני כל עסקיו ע\"י ישראל ומותר להלינו ליום טוב שני כדי שיתעסקו בו ישראל (והוא כדעת הראב\"ד ז\"ל שהביא הב\"י סי' תכ\"ו):" + ], + [ + "אין מניחין תפלין בחולו של מועד (ע' בש\"ע שלו סי' ל\"א ס\"ק ד') ומכבדים את המועדות בכסות נקיה ובאכילה ושתי' קרוב ליו\"ט גמור. ומקפיד על הנוהג בו מנהג חול כמו האומרים במוצאי יום טוב לחוה\"מ גוט וואך ופשיטא שלא לישב בחנות או שאר פרגמטיא שאינו מותר כ\"א בדבר האבד. ובאסרו חג מזדרז מאד להניח תפלין בבקר בבקר:" + ], + [ + "בשבת חה\"מ פסח וסוכות ובשבועות יום ב' אחר יוצרות קודם אין כמוך קורין המגלה בניגון וטעמי' ממגלה הנכתבת בגליון כס\"ת עם עמודים וא' קורא וכולם שומעין והקורא מברך שתי ברכות על מקרא מגלה ושהחינו. ופעם א' איקלע מילתא שנחלש מאד בשחרית וצוה להוציא הס\"ת לקרות ולא קראו המגלה. ובמנחה צוה לקרות המגלה ולברך כמו בבקר:" + ], + [ + "בענין הפטורת וערבה בשבת הגדול בסוף ימיו צוה להפטיר וערבה בשבת הגדול שאינו חל בע\"פ והיה אומר שאם חל שבת הגדול בע\"פ אין להפטיר וערבה והוא היפך מנהג העולם כי לפי הטעמים שמבואר בלבוש שנתקן וערבה לשבת הגדול יש להפך הסדר:" + ], + [ + "בשבת הגדול במנחה אין אומרים עבדים היינו מטעם המבואר במכילת' ונתקנה בהגדה יכול מר\"ח תלמוד לומר בעבור זה בשעה שמצה ומרור כו' (ע' ש\"ע שלו סי' ת\"ל ס\"ק ב'):" + ], + [ + "בדיקת חמץ בחורין ובסדקין ואע\"פ שבדק ביום צריך לבדוק לאור הנר אפילו בכל תיבה ואפי' בספרים שמשתמש בהם בשעת סעודה. ונמשך זמן הבדיקה מאד ומתחיל לבדוק קודם הלילה מפסיק באמצע בתפלת מעריב ואינו חושש:" + ], + [ + "זמן אכילת חמץ בע\"פ מן הדין מחשבין מהנץ עד שקיעת החמה:" + ], + [ + "שלא למכור שום דבר חמץ כי אם מכירה עולמית:" + ], + [ + "אחר הפסח אין ליקח מן השוק מה שאופין מקמח של ישראל ומשמרים ויי\"ש ושכר של ישראל כי המכירה גרוע ע\"כ לא יקנה רק שיהא משל א\"י או הקמח של ישראל אם אינו לתותה ויי\"ש ושכר של ישראל לא ישתה עד שיעשה מחדש:" + ], + [ + "הדייזע צריך ג\"כ למוכרה לא\"י ולא מהני הדחה רק כשיפריד כל דף בפ\"ע וידיח היטב:" + ], + [ + "מותר לחלוב בהמות של א\"י בפסח ואפילו מאכילה חמץ:" + ], + [ + "כל מידי דמידגן נאסר ואין להתיר מיני קטניות כגון הירז ואפי' בשנת בצורת וכן שמן זרע קנבוס אין להתיר:" + ], + [ + "שבעת ימים תאכל מצות כל שבעה מצוה ואינו קורא לה רשות אלא לגבי לילה ראשונה שהיא חובה ומצוה לגבי חובה רשות קרי להב אעפ\"כ מצוה מדאורייתא הוא וכן פירשו י\"ט א\"צ אות פסח במצה סוכות בסוכהג ועוד כמה ראיות והיה מחבב מאד מצות אכילת מצה כל שבעה וביו\"ט אחרון היה אוכל סעודה שלישית אע\"פ שלא היה אוכל שלש סעודות בשאר י\"ט מפני חביבת מצות אכילת מצה שזמנו הולך לו ובמוצאי י\"ט היה משתדל לטעום חמץ וכן חדש באורתא נגהי תמניסר. והיה נמנע לאכול לאחר פסח מצה שיוצאין בה ידי חובתו בפסח וכ\"ז להיכרא לעשיית המצוה שאין עושין אותה להנאה אלא מפני גזירת הבורא יתעלה שמו:" + ], + [ + "המצות של כל ימי הפסח יהיו מחטים משומרות משעת קצירה והחמיר מאד בדבר מחמת שבמדינתנו מצוין מאד מי גשמים בימי הקציר והתבואה על פני השדה ועוד כמה חששות דהוי כמו אתחזק ריעותא:" + ], + [ + "מותר לאכול מאכלים ותבשילין העשוים מקמח מצות ואין לחוש שמא נשאר מקום שלא נאפה יפה וכשיבא במים יחמיץ דאף שלא נאפה כל צרכו עכ\"פ לא גרע מקליות שאינו מחמיץ. (ע' ש\"ע סי' תס\"ג סעיף ג' ובאוריו ס\"ק ה'):" + ], + [ + "להזהר לעמוד בעת אפיית מצות. והוא ז\"ל היה אופה המצות שאוכלין בלילה ראשונה עם שאר המצות כאחד ולא היה מקפיד לאפותן בע\"פ אחר חצות (ע' ש\"ע שלו סי' תנ\"ח ס\"ק א') גם לא עשה בהם סמנים כהן לוי רק היה בורר המובחרים שבהם למצות ליל ראשון:" + ], + [ + "בע\"פ מנהגו להפריש חלה מהמצות ונותנן לכהן לאכול (ע' לעיל סעי' ק\"ד) ובכל ימות השנה מפריש חלת האור:" + ], + [ + "בע\"פ אחר חצות היה אומר פסוקי עשיית קרבן פסח שבתנ\"ך היינו בפ' בא מן ויאמר ה' אל משה ואל אהרן עד פסח הוא לה'. ומן ויקרא משה עד כן עשו. ומן ויאמר ה' אל משה ואהרן זאת חקת הפסח עד כן עשו. ובפ' אמור אלה מועדי ה' עד פסח לה'. ובפ' בהעלתך וידבר ה' אל משה במדבר סיני בשנה השנית עד ולאזרח הארץ. ובפ' פינחס פסוק ובחדש הראשון בארבעה עשר יום לחדש פסח לה' ובפ' ראה שמור את חדש האביב עד לא תעשה מלאכה. וביהושע מן ויחנו בני ישראל בגלגל עד בעצם היום הזה קאפיטל ה'. ובמלכים ב' קאפיטל כ\"ג מן ויצו המלך את כל העם עד לה' בירושלים ובדברי הימים ב' קאפיטל ל' מן וישלח יחזקי' על כל ישראל עד וירפא את העם. ובקאפיטל ל\"ה מן ויעש יאשי' בירושלים עד נעשה הפסח הזה:" + ], + [ + "סדר של פסח מוזגין הכוס ומקדש ונוטלין לידים ומברכין על נטילת ידים ומטבל בחומץ ומברך בפה\"א ואוכל כזית ואינו מברך ברכה אחרונה ואח\"כ מביאין הקערה עם המצות מגולין מסודרת שני מצות (ע' ש\"ע שלו סי' תע\"ג ס\"ק י\"א) ומרור וחרוסת וזרוע וביצה קערת הסדר ובוצע ומטמין לאפיקומן ונשאר פרוסה ושלימה פרוסה מלמעלה ומניח הזרוע והביצה תחת השלימה והמצה מחפה אותם ומרור וחרוסת מלמעלה ומגביה הקערה בעצמו ואומר הא לחמא עניא וכלם שומעין ואח\"כ נוטלין הקערה מעל השולחן ואז מוזגין הכוס ושואלין מה נשתנה ואומר הגדה וכולם שומעין וכשמגיע לעשר מכות נותנין לו כלי והוא שופך יו\"ד פעמים וכן בסימן דצ\"ך וכו' שופך ג\"פ וכוס שלו עומד מעוטר בכל הכוסות של בני הבית והכוס שלו באמצע ואומר הגדה עד שמגיע למצה זו מביאין הקערה ואומר ממצה זו עד אשר גאלנו ומכסים הקערה ואומר אשר גאלנו ומברך בפה\"ג ושותה הכוס ואח\"כ מגלים פני הכלה לאחר שבע ברכות הנ\"ל דהיינו יין קדוש זמן ענט\"י בפה\"א אשר גאלנו היא ברכת שעשה נסים ובפה\"ג על כוס שני ואח\"כ נוטלין לידים ומברכין ענט\"י והמוציא ועל אכילת מצה על הפרוסה ובוצע שניהם ואח\"כ אוכלים מרור מרוסק כזית ושיעורו ביצה (עיין לעיל בליקוטי דינים סעיף ק\"ה) ומשקעו בחרוסת וכן הכריכה ג\"כ משקע בחרוסת ואח\"כ אוכלין הביצה. וטעם האכילה לא מפני אבילות כי ח\"ו להזכיר אבילות ט\"ב היום רק הטעם שהוא זכר לחגיגה כי צלי אין לאכול בפסח זכר לפסח רק בשר זכר לפסח וביצה זכר לחגיגה ואח\"כ אוכלין אפיקומן כזית ודוקא קודם חצות אבל הלל אין להקפיד אם הוא אחר חצות בהמ\"ז הכוס מעוטר שפוך חמתך והלל וא\"א יהללוך כלל רק הודו ונשמת וישתבח וחותם בברכות ישתבח הפייט אחד אלהינו:" + ], + [ + "בהפטורת יום שני אין מדלגין מפסוק וטמא התופת שהוא אחר פסוק אך לא יעלו כו' וכל הפסוקים שלאחריו אין מדלגין כלל רק הפסוק ואת הבמות אשר ע\"פ ירושלים מדלגין שמדבר בגנותו של שלמה:" + ], + [ + "בשביעי ואחרון של פסח אומרים מויושע עד סוף השירה פסוק בפסוק. פיוט אי פתרוס יום ליבשה ובאחרון של פסח גם פיוט לבעל התפארת אומרים בקול זמרה פסוק בפסוק. ובשביעי פיוט אמרו לאלהים אדירים. ובשמיני פיוט מה מועיל רשע וכל פיוט השירה בז' וח'. ובשבת חוה\"מ פיוט דודי שליט בכל מפעל עד גמירא מאריכים בתודה וקול זמרה:" + ], + [ + "שיר של יום לימי הפסח. יום א' קי\"ד בצאת ישראל. ב' ע\"ח משכיל לאסף. ג' פ' רעה ישראל. ד' ק\"ה הודו לה' קראו. ה' קל\"ה הללו את שם. ו' ס\"ו הריעו לאלהים. כל המזמורים הללו חל שבת בא' מהם נדחה מפני שיר של שבת ולמחרת השבת מתחיל משיר שפסק ואומר בכל יום כסדר הנ\"ל והאחרון נדחה. שביעי של פסח י\"ח למנצח לעבד. אחרון של פסח קל\"ו הודו לה' כי טוב:" + ], + [ + "יוצר ועתה בנים שירו למלך אומרים בקול זמרה פסוק בפסוק ופיוט ה' קנני ראשית דרכו ופיוט עשרת הדברות אומרים במתון ונעימה והש\"ץ מפסיק בנעימה כל ענין וענין:" + ], + [ + "שיר של יום לשבועות יום א' י\"ט. יום ב' ס\"ח:" + ], + [ + "שבת חזון אינו משנה מבגדי שבת כלל אפי' חל ט\"ב בשבת וכן הדין לאבל (עיין ש\"ע שלו סי' תקנ\"א ס\"ק ג'):" + ], + [ + "סעודה המפסקת אינו אוכל שתי סעודות ומפסיק במנחה אלא אוכל סעודה אחת אחר מנחה ע\"ג קרקע ואינו אוכל ביצים כלל:" + ], + [ + "בט\"ב אומר הש\"ץ בחזרת הש\"ץ בשחרית עננו:" + ], + [ + "א\"א שיר של יום. ותיכף אחר קינות אפילו קודם חצות מניח תפלין:" + ], + [ + "על מ\"ש רמ\"א בהג\"ה סי' תקנ\"ז מי שאכל בט\"ב יאמר נחם בבהמ\"ז כ' רבינו זצ\"ל בש\"ע שלו. וז\"ל למד ממ\"ש בי\"כ ס\"ס תרי\"ח ולא דמי דהא אמרינן בשבת שם ימים שאין בהם קרבן מוסף כו' ואין בהם הזכרה בבהמ\"ז ול\"ד לחנוכה דשם משום פרסומי ניסא ואם בא כו' וגם דקביעא:" + ], + [ + "בסליחות א\"א וידוי אשמנו כ\"א פעם אחד ולא ג\"פ:" + ], + [ + "בר\"ה ויו\"כ מתפללין מעומד ולא בכריעה. גם אין להרים קול יותר מבתפלת כל השנה (עיין ש\"ע שלו סי' תקפ\"ב ס\"ק י\"א וס\"ק כ\"ב) כל הרשעה כלה כעשן בכף:" + ], + [ + "בחזרת הש\"ץ אין אומרים הצבור וכתוב בספר כ\"א הש\"ץ לבדו:" + ], + [ + "הפיוט מר\"ה ויו\"כ אומרים בתוך התפלה רק בקדושה אין מפסיקים בפיוטים ואומרים הפיוט מכל הקדושה קודם לדור ודור כו':" + ], + [ + "א\"א שום מזמור קודם תקיעת שופר ולא היהי רצון הנדפס במחזורים ולא ובכן יה\"ר בין כל סדר וסדר. וכן א\"א י\"ג מדות בהוצאת ס\"ת:" + ], + [ + "בר\"ה אין מאריכין בתפלה יותר מדאי שאין להתענות בו עד חצות כמו שארי י\"ט ואם נמשך עד חצות מתפללין מנחה קודם סעודה וא\"א אבינו מלכנו. ואין לבכות בר\"ה כמבואר בעזרא אל תבכו וכו'ב והקפיד לפעמים לנגן הקדיש שאחר מוסף לכבוד יו\"ט:" + ], + [ + "שיר של יום לר\"ה ב' ימים פ\"א הרנינו. ואומרים אותו בבקר אחר שיר הכבוד:" + ], + [ + "לא היה הולך לנהר או לבאר לומר תשליך:" + ], + [ + "בליל שני מברך זמן אף בלא פרי חדש. ופעם אחד ביום ראשון לפנות ערב הביאו לו דורון פרי חדש לברך עליו שהחינו בערב והוא תיכף כשראה אותו בירך עליו זמן כמנהגו לברך שהחינו בשעת הראיה. ואין לאכול ענבים בר\"ה והטעם ע\"פ הסוד:" + ], + [ + "אין מברכין על הדלקת הנר בעיה\"כ (עיין ש\"ע שלו סי' תר\"י ס\"ק ד'):" + ], + [ + "ח\"ו להדליק נרות ביו\"כ ע\"י א\"י אלא מעמידין לאמפין מלאים חלב בכדי שידליק עד מוצאי יו\"כ ומוטב שלא לומר שום פיוט מלומר לפני נר שהודלק ע\"י א\"י:" + ], + [ + "הוידוי אשמנו ועל חטא בחזרת הש\"ץ אומר הש\"ץ לבדו והצבור שומעין:" + ], + [ + "יוצר בשכ\"מ מלכותו בקהל כו' א\"א אותו אחר קדושה דיוצר כ\"א בתוך חזרת הש\"ץ אחר שמסיימים ליושב תהלות לרוכב ערבות קדוש וברוך שאחר הפיוט דקו\"ב אומרים בשכ\"מ מלכותו בקהל וכו' עד גמירא:" + ], + [ + "לזהר מאד מאד להתפלל תפלת נעילה בזמנה כשהחמה בראש אילנות:" + ], + [ + "בבוקר אחר שיר הכבוד אומרים שיר של יום מזמור ל\"ב אשרי נשוי פשע:" + ], + [ + "לילה הראשון של סוכות חובה לאכול בסוכה כמו לילה ראשונה של פסח. ונ\"מ אם יורדין גשמים צריך להמתין בסעודתו עד שעת הכושר לאכול בסוכה ואסור לישן כל הלילה שמא יהיה עת ראויה לאכילה ואם לא פסקו הגשמים יאכל בביתו אבל בסוכה לא יאכל אפי' בלילה ראשונה בעת שהגשמים יורדים דאז אין שם סוכה עליו. (עיין בש\"ע שלו סי' תרל\"ט ס\"ק כ\"ב):" + ], + [ + "ברכת סוכה מברך בכל פעם שנכנס אפילו מאה פעמים ביום:" + ], + [ + "גם בליל שני מברכין לישב בסוכה קודם זמן:" + ], + [ + "אם לא אכל בסוכה בלילה ראשונה ובירך זמן בשעת קדוש חוץ לסוכה כשאוכל בסוכה צריך לחזור ולברך זמן:" + ], + [ + "שאלהו אם רשאי לישן יחידי בסוכה והשיב שומר מצוה לא ידע דבר רע:" + ], + [ + "יושבים בסוכה בשמיני עצרת וגם ישנים בסוכה ויושבים כל היום עד ליל ש\"ת והחמיר מאד בשינה וישיבת סוכה אף של יום שמיני כי חמורים ד\"ס מיינה של תורה:" + ], + [ + "לקנות אתרוג לעצמו ולא לסמוך על של הקהל. ולדקדק היטב שיהיו הד' מינים כשרים על פי הדין:" + ], + [ + "לא יהפוך האתרוג קודם ברכה רק יכוין שלא לצאת עד אחר הברכה:" + ], + [ + "פיוט אז היתה חנית סוכו ש\"ץ וקהל פסוק בפסוק בנעימה וזמרה. הושענות מתחילין להקיף באות ראשון מאותיות א\"ב ומסיימין ההקפה באות ת' והש\"ץ והצבור אומרים אות באות וקודם כל אות אומרים הושענא היינו הש\"ץ אומר הושענא אבן שתיה והצבור עונין כן אחריו וכן בכל אות עד שמסיימין ההקפה:" + ], + [ + "בשבת חוה\"מ אף של סוכות חותם המפטיר מקדש השבת לבד ואינו מזכיר של חג:" + ], + [ + "בהושענא רבה מנגנין על הכל כל פסוק בפני עצמו. הפיוט קול מבשר ואומר פסוק בפסוק במתון ובנעימה:" + ], + [ + "בשמיני עצרת הנוסח בתפלה וקדוש יום שמיני חג העצרת הזה:" + ], + [ + "בשמ\"ע וש\"ת אומרים הלל פסוק בפסוק בנעימה. ופסוק אפפוני אומרים ביחד עם פסוק ובשם ה' מפני שפסוק אפפוני מסיים צרה ויגון אמצא ואין לסיים בדבר רע:" + ], + [ + "בליל ש\"ת קורין בברכות שבתורה וגם הוא עצמו עולה לתורה ולפעמים קרי בכהני אף שהיה כהן בבית:" + ], + [ + "בש\"ת בשחרית קוראין ה' קרואים היינו ד' בוזאת הברכה חתן תורה לרביעי וחתן בראשית לחמישי ומפטיר. ואם היה העם רב שצריכין לעלות חזרו וקראו לפני צבור אחר כמנהג העולם:" + ], + [ + "מפני שמאריכין מאד בהלל של ש\"ת פסוק בפסוק ברנה וקול זמרה ע\"כ א\"א הפיוט של ש\"ת כ\"א שישו ושמחו ואגיל ואשמח ורשויות לחתן תורה ולח\"ב:" + ], + [ + "הגאון ז\"ל היה שמח מאד בחג הסוכות וביותר בשמיני עצרת כי הוא יותר יום שמחה מכל ימי החג ע\"פ הסוד ואומרים פיוטים ברנה וקול זמרה האדרת והאמונה ויאתיו תתברך ותשתבח שבמעמדות אחר אני מאמין וכיוצא בזה מפיוטים. ושמחים שמחה גדולה. ובש\"ת היו מקיפים הבימה עם הס\"ת שבעה פעמים אין פוחתין מהם אבל מוסיפין עליהם. ומנגנים התשבחות הנ\"ל וגם הברוך שמך שבשערי ציון שחיבר האר\"י ז\"ל והוא ז\"ל היה הולך לפני הס\"ת שמח מאד ברוב עוז וחדוה וחכמת אדם תאיר פניו כלפיד אש בוערת ומספק כף אל כף ומפזז ומכרכר בכל עז לפני הס\"ת ואחר סיום המשוררים החרוז אמר הוא אחריהם וכשהוחזר הס\"ת לאה\"ק שוב לא היה שמח כ\"כ רק כמו שאר יו\"ט:" + ], + [ + "שיר של יום לסוכות. א' ע\"ו. נודע ביהודה: ב' מ\"ב. כאיל תערוג: א' דחוה\"מ כ\"ט. הבו לה' בני אלים. ב' נון. ולרשע אמר אלהים. ג' צ\"ד. מי יקום לי. ד' פ\"א. הסירותי מסבל. ה' פ\"ב. ימוטו. ואם חל שבת בא' מימי חוה\"מ ימוטו ידחה. לשמ\"ע י\"ב. הושיעה ה'. לש\"ת ח'. ה' אדונינו מה אדיר שמך:" + ], + [ + "זמן הדלקת נר חנוכה משתשקע החמה קודם צה\"כ ע\"כ מדליקין קודם תפלת מעריב (ע' ש\"ע שלו סי' תרע\"ב ס\"ק ב'):" + ], + [ + "חצי שעה אחר זמן כלות רגל מן השוק מדליק בלא ברכה:" + ], + [ + "במוצאי שבת חנוכה מזדרזין מאד להתפלל מעריב במוקדם האפשרי כדי שלא יעבור זמן הדלקה ויפסיד הברכה. ושמענו שפעם אחד איחר א' מהמתפללים אצלו תפלת מעריב במ\"ש וצוה שידליק מקודם נ\"ח ואח\"כ יתפלל (עיין ש\"ע סי' רצ\"ט סעי' י' ואם צריך לעשות מלאכה קודם שהבדיל בתפלה אומר המבדיל כו') וא\"א ויתן לך קודם הבדלה כדי להקדים הדלקת נ\"ח בזמנה:" + ], + [ + "נר חנוכה קודם להדלקה לנר שבת. גם קודם להבדלה:" + ], + [ + "נוסח הברכה להדליק נר חנוכה:" + ], + [ + "מברך בכל יום על העיקר שהוא בטפח הסמוך לפתח ולא על הנוסף (עיין ש\"ע שלו סי' תרע\"ו ס\"ק ו'):" + ], + [ + "שיר של יום לשמנת ימי חנוכה קאפיטל ל' מזמור שיר חנוכת:" + ], + [ + "מחצית השקל אין צריך ליתן כ\"א מטבע אחד שנקרא חצי זהב ואין צריך ג' חצאין:" + ], + [ + "מגלת אסתר אין לעשות עשרת בני המן בעמוד בפ\"ע ובאותיות גדולות רק אותיות קטנות כמו אותיות המגלה ואריח ע\"ג אריח כשירת האזינו ויותחלו מאמצע עמוד איש בריש שיטה ואת בסוף שיטה ועשרת בסוף השיטה ובסוף העמוד. (עיין ש\"ע שלו סי' תרצ\"א ס\"ק כ\"ה):" + ], + [ + "במגלה ח' פסוק י\"א אשר נתן המלך ליהודים גו' להשמיד להרג ולאבד גו' להרג בלא ו' ועיין במנחת שי:" + ], + [ + "בקריאת המגלה של יום אין מברכין שהחינו:" + ], + [ + "נשים חייבות בקריאת מגלה ומברכים להם כמו לאנשים:" + ], + [ + "אין אומרים כלל פיוט של פורים:" + ], + [ + "סעודת פורים עיקרה ביום על כן הנכון לכוין לצאת בסעודת שחרית. והוא ז\"ל עשה סעודתו במשתה ושמחת כולה ביום וכשהחשיך התפלל מעריב וחזר ללמודו:" + ], + [ + "משלוח מנות תרנגולת מבושלת ודגים מבושלים וכיוצא בזה דבר המוכן לאכול תיכף:" + ], + [ + "שיר של יום לפורים על אילת השחר כ\"ב:" + ] + ], + "versions": [ + [ + "Wikisource", + "http://he.wikisource.org/wiki/%D7%9E%D7%A2%D7%A9%D7%94_%D7%A8%D7%91_%D7%94%D7%9C%D7%9B%D7%95%D7%AA_%D7%91%D7%A8%D7%9B%D7%95%D7%AA_%D7%94%D7%A9%D7%97%D7%A8" + ] + ], + "heTitle": "מעשה רב", + "categories": [ + "Halakhah", + "Acharonim" + ], + "sectionNames": [ + "Siman", + "Paragraph" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Nehar Misrayim/English/Sefaria Community Translation.json b/json/Halakhah/Acharonim/Nehar Misrayim/English/Sefaria Community Translation.json new file mode 100644 index 0000000000000000000000000000000000000000..ca7fa2c7e5b69c00569f15240156e7aa7b348f8a --- /dev/null +++ b/json/Halakhah/Acharonim/Nehar Misrayim/English/Sefaria Community Translation.json @@ -0,0 +1,271 @@ +{ + "language": "en", + "title": "Nehar Misrayim", + "versionSource": "https://www.sefaria.org", + "versionTitle": "Sefaria Community Translation", + "license": "CC0", + "versionTitleInHebrew": "תרגום קהילת ספריא", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "נהר מצרים", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": [ + [ + "(1) In Egypt the custom is that when the groom and bride wrap themselves [with a ṭallith], at the time they enter the ḥuppah (i.e. wedding canopy), the groom does not bless on this wrapping [of the ṭallith]. However, when one is a sandak (i.e. the individual that holds the child during the circumcision ceremony), the sandak wraps himself [in the ṭallit] and makes a blessing [before doing so]. And this is the opinion of the Ginat Veradim Orach Chaim Klal 1 Siman 25. (Minhagey Misraim HaRishon). Indeed, the opinion of the Ginat Veradim is a singular opinion, and all the authorities differed with him.[See] the Rabbi [who wrote] Shiyurei Kenesset Ha'Gedolah, chapter 8, Hagahot Beit Yosef number 5. [And see] the Rabbi [who wrote] Hilchot Ketanot volume 1 chapter 22. [As well as] the Rabbi [who wrote] Sha'ar Ephraim, Orach Chaim section, chapter 19. [Along with] the Rabbi [Refael Meyuhas who wrote] P'ri Adamah, of blessed memory. And he presents in his fruits (i.e. his book) a number of cases where great rabbis in the land of Israel blessed [on the ṭallith] without any protest [from other rabbis]. And our mighty genius Rabbi Ḥida (Chaim Joseph David Azulai) and Rabbi Kisei Eliyahu, of blessed memory. All of them are masters [worthy of] attention and blessing. Moreover, in what differs the commandment of the sandak who wraps himself in a talit and pronounces the blessing from the commandment of [the groom at] a wedding who does not pronounce the blessing? Thus wondered [the authors of] Yad Aharon [Aharon Alfandari] and Pri ha-Adama [Refael Meyuhas]. And now I have recently seen some wise and G-d fearing individuals of our community here in Egypt may God protect her [Egypt] who have done something good and beautiful and clear of all controversy and this is that the Bridegroom is offered a new ṭallith which he will not wear except in the time of the seven blessings (of the wedding). And before the wedding the new ṭallith is brought to him and he blesses sheheḥiyanu while wrapping and standing in it while walking four cubits; and afterward it is also draped over the bride's head. And this is the way in which I have instructed them. And as I wrote in Nehar Piqod which I composed about the customs of the community of Jerusalem. This nice custom brings about two benefits. The first is that he blesses sheheḥiyanu over the ṭallith and exempts the blessing of sheheḥiyanu which befits to also be under the ḥuppah which is the first commandment of be fruitful and multiply. However one is not supposed to bless upon it according to the reasons mentioned in the words of the posqim. And since he blesses over the ṭallith and intends it for the commandment of the ḥuppah and marriage, he has done his duty in them as well. And the second benefit is that he wraps himself and stands in it in a space of four cubits. This is known to the whole world, even the Ginat Veradim acknowledges this and would bless it properly. A wise man should listen and increase his wisdom to hold on to the coattails of this nice custom. And he will shake off all doubts. Because this is the upright way. And look up in Har Peqod in Beth'Hei Ṣithṣith which deals with this matter in length and you will find much satisfaction.", + "...(2) It is a widespread custom in Egypt, that one wraps himself in a ṭallith gedolah (the ṭallith worn in synagogue) even among common people, even young men who have not wedded a woman. Unlike the custom in Ashkenazic Jewry where the custom is that when one has not wedded a woman he does not wrap himself in a ṭallith gedolah, even if he is a Torah scholar (talmid ḥakham). And unlike the custom in the west where common people wrap themselves in a ṭallith gedolah only if they are Torah scholars who are officiating with the Torah [scroll]. And there is no haughtiness/arrogance in Egypt for wearing it (a ṭallith gedolah).", + "...(3) In the matter of the windings of the ṣiṣith. Our teacher, Rabbi Ya'akov Castro of blessed memory, wrote that the custom in Egypt is to wind 26 windings with four spaces, corresponding to the numerical value of the Tetragrammaton (see Sect. 11 in his book). And Rabbi Kisei Eliyahu wrote that he saw that the custom was to wind 39 windings with four spaces like the number of the 39 lights, they can be seen there. And we did not know what was new about what our Rabbi [had seen]; for isn't it written in section 39 by Maran [Yosef Caro] in [Shulhan Arukh] section 11 article 14. And it would seem that there is a mistake in the words of Maran, as the symbolic 39 windings separated by 4 spaces are arranged like this: in the first space there are 7 windings, in the second 8 windings, in the third 11 windings and in the fourth 13 windings, as the symbolism is [derived from the initials of the sentence] \"Zeman Hayenu Yaarikh Yiggadel\" (may the time of our life be long and great), adding up to 39. And it is the same in the kavvanot (meditations) of the Arizal, as it is written in the Beer Hetev. And according to the order of our Rabbi [Yosef Caro] 7, 9, 11, 13 with the name of the Eternal [being eḥad, 1] that would bring it to 41 and not 40. And our custom [in Egypt] is to make the ṭallith gedolah with 39 windings and the ṭallith qatan (the small ṭallith, a ṭallith worn under the clothes) with 26 windings so that a God-fearing person can satisfy both views, and this is what Rabbi Kisei Eliyahu wrote. And in Egypt this is the custom of many of those that fear God and contemplate His name, so as to satisfy the opinion of our Rabbi the Arizal with the ṭallith gedolah, and the opinion of Rabbi Ya'akov Castro, Rabbi Solomon Luria and Rabbi Shelomo Molkho (?) of blessed memory, with the ṭallith qatan. Let the wise man hear and add to his learning.", + "...(4) In Egypt the vast majority of the common people drape all four ṣiṣioth to their front and the tallit is folded round their neck. And it is appropriate to inform them that at least at the time of wrapping one should say the blessing and wrap one's head and most of one's body in it and stand up [for as long as it would take to walk] four cubits and afterwards drape it over one's shoulder. But if from the beginning of the blessing he lays it folded on his shoulder, then it is a blessing said in vain as there is no \"wrapping\" and also the commandment of ṣiṣith has not been performed. And the common people are satisfied with kissing the ṣithṣith twice or three times and with that they think they make up to the ṣithṣith for not having treated it properly. They should be reproached and made to repent of their error to prevent them from falling into the prohibited act of saying a blessing in vain.", + "...(5) In Egypt, where all the launderers are Gentile women, one would do well to be careful that she should not launder the ṭallith qatan, as warned by R. Ya'akov Castro in article 21. And generally the tallit qatan is spoiled in this way because the laundry women boil them with white bedding and the threads of the ṣithṣith, which are woollen, shrink and generally break under their hand, because the gentile laundry women did not know what they were. And happy is he who manages his ways well." + ], + [ + "...1", + "The widespread custom in the land of Egypt is to wind the strap seven windings around the arm before placing the head tephillin, according to the opinion of the Radbaz in volume 1 article 623.", + "And it is thus in the writings of the Arizal, and in accordance with the custom of the land of Israel.", + "...See the book Birke Yosef (by Hayyim Joseph David Azulai) article 25 point yod (ten).", + "...And [it] has not become widespread [to follow] the practice according to the opinion of Maran (R. Yosef Karo), in article 25 section 11, to put on and tie the arm tefillin, ", + "...And, before the tying [on the arm tefillin] to put on the head tefillin, ", + "...as people are not accustomed to do this.", + "...2...", + "In Egypt the custom is widespread, that they do not take off the tefillin on Rosh Hodesh, neither the congregation nor the cantor, until the Torah has been returned to the ark.", + "...And until after the end of the Kaddish, as written by our prince and commander Rabbi [Eliyahu Hazan the author of] Kisse Eliyahu of blessed memory in the Laws of Tefillin Section 25 point 7.", + "...And it is appropriate for the cantor who [wishes to] bring merit to the public that he should not rush to start the silent prayer until he sees with his own eyes that most of the community have taken off their tefillin.", + "...So that he can start the repetition [of the Amidah] after that", + "...So that their answers can reach the Holy Crown [of] his people.", + "...So that much good is not lost to them.", + "...And he will be responsible for any harm to them [caused by their missing part of the prayers], God forbid. ...3", + "", + "...In Egypt the custom was to wear tefillin during afternoon prayers on the eve of the Yom Kippur (the Day of Atonement) in the synagogue. And I asked for the reason.", + "...And they said the reason is that many people will not come to synagogue to pray except on the Days of Awe....", + "...And they put on tallith and tefillin so that on the day of judgement they will not be counted as the sort [of people] who do not put tefillin on their head.", + "...Despite the fact that by putting on tefillin one day a year one does not escape from (this category of sinners who bear) the guilt of failing to put [them] on.", + "...Indeed, it is good to choose the lesser evil, and the Good Lord will forgive.", + "...And again I saw another time that Rabbi Ahai Gaon the Great Rabbi our respected teacher Rabbi Eliyahu Hazzan may his Rock keep him and grant him life, head of the yeshivah in the city and mother in Israel No Amon (Alexandria), may God preserve it, in his book Neveh Shalom (oasis of peace), which he wrote about the customs of Alexandria in the laws of the Day of Atonement (Yom Kippur) subsection 4, mentions this custom [as] being practiced also in the lesser sanctuary (i.e. the synagogue) for the reason stated. Mark this.", + "...4", + "...In Egypt the custom of certain [people] from the community [is to] wear tefillin during afternoon prayers on Public Fast days for the Four Fasts.", + "...And I have not found any reason for this.", + "...And their habit was derived from the afternoon prayers of the 9th of Av, that they do not put on tefillin in the morning prayer and put them on in the afternoon prayer, and they thought that this was the law for every fast day, as if the fast were the cause of this.", + "...Nevertheless we should not prevent them, as their custom is a useful one given ... the sin of making light of congregational fasts except for Tish'ah beAv and Yom Kippur.", + "...And as for the other fasts they neglect them and maybe there will not be as many as ten people fasting in the synagogue, as Maran ruled (article 566) that [in the absence of a minyan] the cantor may not say \"Anenu\" as a separate blessing between \"Goel\" and \"Rofe\".", + "...And even though our mighty genius [R. Hayim Yosef David Azulai], in Birke Yosef article 566 first paragraph, wrote in the name of R. Moses ben Habib in his responsa that in the four fasts, which are a matter of tradition [rabbinic as opposed to Biblical law], it is fine to have six or seven people fasting, and he may say \"Anenu\" as a separate blessing and bring out the Sefer Torah to read and begin, even though there are not ten people fasting: see the passage,", + "...still, even though we only need six or seven people, how are we to know ... to ask each one of them", + "...to know if he is fasting or not.", + "...And perhaps by putting on the tallet and tefillin the matter will be known.", + "...Because a person does not put on tallet and tefillin on this day unless he is fasting.", + "... we can know whether there are several people fasting in the synagogue", + "...For also this remedy will not be of use except in the afternoon prayer, but in the morning prayer not.", + "", + "", + "...So as to say \"Anenu\" as a separate blessing and to read [from the Torah]", + "...And it was perhaps for this reason that the custom was fixed, and \"the custom of Israel is Torah\".", + "...And this proves that one should not disturb any custom without a comprehensive investigation of its basis.", + "...5", + "...On the first day of mourning it is forbidden to wear tefillin. If one died on one day and was buried [the next day], the widespread practice is not to wear tefillin even on the day of burial.", + "...As taught by the great author of Mahaziq Berachah (R. Hayyim Yosef David Azulai) in Sect. 131." + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "...1", + "...The custom is fixed in all of the kingdom of Egypt in its entirety.", + "Behold, in the city and mother in Israel of Egypt (i.e. Cairo) and the city and mother in Israel No Amon (Alexandria), may God preserve it, that there is not an authority for anyone to celebrate [a marriage by] huppah and qiddushin except for the rabbi who is in the city.", + "And the Rabbi who celebrates [a wedding by] huppah and qiddushin in person or by a person empowered by him in accordance with his authority and instructions.", + "And apart from the two rabbis of the communities mentioned where there is an established Bet Din to judge and decide, no man should raise his hand to celebrate [a wedding by] huppah and qiddushin at all.", + "...And similarly the inhabitants of the villages within their jurisdiction.", + "And the rabbi and head of the Bet Din who gives authority to celebrate [a wedding by] huppah and qiddushin to any of the inhabitants of that city or that village, after they have taken from the Bet Din the ketubbah documents drafted in accordance with the custom of the city and the statute enacted by the government in Constantinople...", + "", + "And thus I have written in the Laws of Ketubbot, paragraph 1; and even more so at the present day, after it was established throughout the kingdom of Egypt", + "And if so, anyone who presumes to celebrate a [wedding by] huppah and qiddushin without their knowledge, that qiddushin is not a valid qiddushin; they are also liable to punishment by the community, and the government will not hold them guiltless" + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Nehar Misrayim/English/merged.json b/json/Halakhah/Acharonim/Nehar Misrayim/English/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..17897b225deed03f21b7be8c5cf22a51e0d70f39 --- /dev/null +++ b/json/Halakhah/Acharonim/Nehar Misrayim/English/merged.json @@ -0,0 +1,270 @@ +{ + "title": "Nehar Misrayim", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Nehar_Misrayim", + "text": [ + [ + "(1) In Egypt the custom is that when the groom and bride wrap themselves [with a ṭallith], at the time they enter the ḥuppah (i.e. wedding canopy), the groom does not bless on this wrapping [of the ṭallith]. However, when one is a sandak (i.e. the individual that holds the child during the circumcision ceremony), the sandak wraps himself [in the ṭallit] and makes a blessing [before doing so]. And this is the opinion of the Ginat Veradim Orach Chaim Klal 1 Siman 25. (Minhagey Misraim HaRishon). Indeed, the opinion of the Ginat Veradim is a singular opinion, and all the authorities differed with him.[See] the Rabbi [who wrote] Shiyurei Kenesset Ha'Gedolah, chapter 8, Hagahot Beit Yosef number 5. [And see] the Rabbi [who wrote] Hilchot Ketanot volume 1 chapter 22. [As well as] the Rabbi [who wrote] Sha'ar Ephraim, Orach Chaim section, chapter 19. [Along with] the Rabbi [Refael Meyuhas who wrote] P'ri Adamah, of blessed memory. And he presents in his fruits (i.e. his book) a number of cases where great rabbis in the land of Israel blessed [on the ṭallith] without any protest [from other rabbis]. And our mighty genius Rabbi Ḥida (Chaim Joseph David Azulai) and Rabbi Kisei Eliyahu, of blessed memory. All of them are masters [worthy of] attention and blessing. Moreover, in what differs the commandment of the sandak who wraps himself in a talit and pronounces the blessing from the commandment of [the groom at] a wedding who does not pronounce the blessing? Thus wondered [the authors of] Yad Aharon [Aharon Alfandari] and Pri ha-Adama [Refael Meyuhas]. And now I have recently seen some wise and G-d fearing individuals of our community here in Egypt may God protect her [Egypt] who have done something good and beautiful and clear of all controversy and this is that the Bridegroom is offered a new ṭallith which he will not wear except in the time of the seven blessings (of the wedding). And before the wedding the new ṭallith is brought to him and he blesses sheheḥiyanu while wrapping and standing in it while walking four cubits; and afterward it is also draped over the bride's head. And this is the way in which I have instructed them. And as I wrote in Nehar Piqod which I composed about the customs of the community of Jerusalem. This nice custom brings about two benefits. The first is that he blesses sheheḥiyanu over the ṭallith and exempts the blessing of sheheḥiyanu which befits to also be under the ḥuppah which is the first commandment of be fruitful and multiply. However one is not supposed to bless upon it according to the reasons mentioned in the words of the posqim. And since he blesses over the ṭallith and intends it for the commandment of the ḥuppah and marriage, he has done his duty in them as well. And the second benefit is that he wraps himself and stands in it in a space of four cubits. This is known to the whole world, even the Ginat Veradim acknowledges this and would bless it properly. A wise man should listen and increase his wisdom to hold on to the coattails of this nice custom. And he will shake off all doubts. Because this is the upright way. And look up in Har Peqod in Beth'Hei Ṣithṣith which deals with this matter in length and you will find much satisfaction.", + "...(2) It is a widespread custom in Egypt, that one wraps himself in a ṭallith gedolah (the ṭallith worn in synagogue) even among common people, even young men who have not wedded a woman. Unlike the custom in Ashkenazic Jewry where the custom is that when one has not wedded a woman he does not wrap himself in a ṭallith gedolah, even if he is a Torah scholar (talmid ḥakham). And unlike the custom in the west where common people wrap themselves in a ṭallith gedolah only if they are Torah scholars who are officiating with the Torah [scroll]. And there is no haughtiness/arrogance in Egypt for wearing it (a ṭallith gedolah).", + "...(3) In the matter of the windings of the ṣiṣith. Our teacher, Rabbi Ya'akov Castro of blessed memory, wrote that the custom in Egypt is to wind 26 windings with four spaces, corresponding to the numerical value of the Tetragrammaton (see Sect. 11 in his book). And Rabbi Kisei Eliyahu wrote that he saw that the custom was to wind 39 windings with four spaces like the number of the 39 lights, they can be seen there. And we did not know what was new about what our Rabbi [had seen]; for isn't it written in section 39 by Maran [Yosef Caro] in [Shulhan Arukh] section 11 article 14. And it would seem that there is a mistake in the words of Maran, as the symbolic 39 windings separated by 4 spaces are arranged like this: in the first space there are 7 windings, in the second 8 windings, in the third 11 windings and in the fourth 13 windings, as the symbolism is [derived from the initials of the sentence] \"Zeman Hayenu Yaarikh Yiggadel\" (may the time of our life be long and great), adding up to 39. And it is the same in the kavvanot (meditations) of the Arizal, as it is written in the Beer Hetev. And according to the order of our Rabbi [Yosef Caro] 7, 9, 11, 13 with the name of the Eternal [being eḥad, 1] that would bring it to 41 and not 40. And our custom [in Egypt] is to make the ṭallith gedolah with 39 windings and the ṭallith qatan (the small ṭallith, a ṭallith worn under the clothes) with 26 windings so that a God-fearing person can satisfy both views, and this is what Rabbi Kisei Eliyahu wrote. And in Egypt this is the custom of many of those that fear God and contemplate His name, so as to satisfy the opinion of our Rabbi the Arizal with the ṭallith gedolah, and the opinion of Rabbi Ya'akov Castro, Rabbi Solomon Luria and Rabbi Shelomo Molkho (?) of blessed memory, with the ṭallith qatan. Let the wise man hear and add to his learning.", + "...(4) In Egypt the vast majority of the common people drape all four ṣiṣioth to their front and the tallit is folded round their neck. And it is appropriate to inform them that at least at the time of wrapping one should say the blessing and wrap one's head and most of one's body in it and stand up [for as long as it would take to walk] four cubits and afterwards drape it over one's shoulder. But if from the beginning of the blessing he lays it folded on his shoulder, then it is a blessing said in vain as there is no \"wrapping\" and also the commandment of ṣiṣith has not been performed. And the common people are satisfied with kissing the ṣithṣith twice or three times and with that they think they make up to the ṣithṣith for not having treated it properly. They should be reproached and made to repent of their error to prevent them from falling into the prohibited act of saying a blessing in vain.", + "...(5) In Egypt, where all the launderers are Gentile women, one would do well to be careful that she should not launder the ṭallith qatan, as warned by R. Ya'akov Castro in article 21. And generally the tallit qatan is spoiled in this way because the laundry women boil them with white bedding and the threads of the ṣithṣith, which are woollen, shrink and generally break under their hand, because the gentile laundry women did not know what they were. And happy is he who manages his ways well." + ], + [ + "...1", + "The widespread custom in the land of Egypt is to wind the strap seven windings around the arm before placing the head tephillin, according to the opinion of the Radbaz in volume 1 article 623.", + "And it is thus in the writings of the Arizal, and in accordance with the custom of the land of Israel.", + "...See the book Birke Yosef (by Hayyim Joseph David Azulai) article 25 point yod (ten).", + "...And [it] has not become widespread [to follow] the practice according to the opinion of Maran (R. Yosef Karo), in article 25 section 11, to put on and tie the arm tefillin, ", + "...And, before the tying [on the arm tefillin] to put on the head tefillin, ", + "...as people are not accustomed to do this.", + "...2...", + "In Egypt the custom is widespread, that they do not take off the tefillin on Rosh Hodesh, neither the congregation nor the cantor, until the Torah has been returned to the ark.", + "...And until after the end of the Kaddish, as written by our prince and commander Rabbi [Eliyahu Hazan the author of] Kisse Eliyahu of blessed memory in the Laws of Tefillin Section 25 point 7.", + "...And it is appropriate for the cantor who [wishes to] bring merit to the public that he should not rush to start the silent prayer until he sees with his own eyes that most of the community have taken off their tefillin.", + "...So that he can start the repetition [of the Amidah] after that", + "...So that their answers can reach the Holy Crown [of] his people.", + "...So that much good is not lost to them.", + "...And he will be responsible for any harm to them [caused by their missing part of the prayers], God forbid. ...3", + "", + "...In Egypt the custom was to wear tefillin during afternoon prayers on the eve of the Yom Kippur (the Day of Atonement) in the synagogue. And I asked for the reason.", + "...And they said the reason is that many people will not come to synagogue to pray except on the Days of Awe....", + "...And they put on tallith and tefillin so that on the day of judgement they will not be counted as the sort [of people] who do not put tefillin on their head.", + "...Despite the fact that by putting on tefillin one day a year one does not escape from (this category of sinners who bear) the guilt of failing to put [them] on.", + "...Indeed, it is good to choose the lesser evil, and the Good Lord will forgive.", + "...And again I saw another time that Rabbi Ahai Gaon the Great Rabbi our respected teacher Rabbi Eliyahu Hazzan may his Rock keep him and grant him life, head of the yeshivah in the city and mother in Israel No Amon (Alexandria), may God preserve it, in his book Neveh Shalom (oasis of peace), which he wrote about the customs of Alexandria in the laws of the Day of Atonement (Yom Kippur) subsection 4, mentions this custom [as] being practiced also in the lesser sanctuary (i.e. the synagogue) for the reason stated. Mark this.", + "...4", + "...In Egypt the custom of certain [people] from the community [is to] wear tefillin during afternoon prayers on Public Fast days for the Four Fasts.", + "...And I have not found any reason for this.", + "...And their habit was derived from the afternoon prayers of the 9th of Av, that they do not put on tefillin in the morning prayer and put them on in the afternoon prayer, and they thought that this was the law for every fast day, as if the fast were the cause of this.", + "...Nevertheless we should not prevent them, as their custom is a useful one given ... the sin of making light of congregational fasts except for Tish'ah beAv and Yom Kippur.", + "...And as for the other fasts they neglect them and maybe there will not be as many as ten people fasting in the synagogue, as Maran ruled (article 566) that [in the absence of a minyan] the cantor may not say \"Anenu\" as a separate blessing between \"Goel\" and \"Rofe\".", + "...And even though our mighty genius [R. Hayim Yosef David Azulai], in Birke Yosef article 566 first paragraph, wrote in the name of R. Moses ben Habib in his responsa that in the four fasts, which are a matter of tradition [rabbinic as opposed to Biblical law], it is fine to have six or seven people fasting, and he may say \"Anenu\" as a separate blessing and bring out the Sefer Torah to read and begin, even though there are not ten people fasting: see the passage,", + "...still, even though we only need six or seven people, how are we to know ... to ask each one of them", + "...to know if he is fasting or not.", + "...And perhaps by putting on the tallet and tefillin the matter will be known.", + "...Because a person does not put on tallet and tefillin on this day unless he is fasting.", + "... we can know whether there are several people fasting in the synagogue", + "...For also this remedy will not be of use except in the afternoon prayer, but in the morning prayer not.", + "", + "", + "...So as to say \"Anenu\" as a separate blessing and to read [from the Torah]", + "...And it was perhaps for this reason that the custom was fixed, and \"the custom of Israel is Torah\".", + "...And this proves that one should not disturb any custom without a comprehensive investigation of its basis.", + "...5", + "...On the first day of mourning it is forbidden to wear tefillin. If one died on one day and was buried [the next day], the widespread practice is not to wear tefillin even on the day of burial.", + "...As taught by the great author of Mahaziq Berachah (R. Hayyim Yosef David Azulai) in Sect. 131." + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "...1", + "...The custom is fixed in all of the kingdom of Egypt in its entirety.", + "Behold, in the city and mother in Israel of Egypt (i.e. Cairo) and the city and mother in Israel No Amon (Alexandria), may God preserve it, that there is not an authority for anyone to celebrate [a marriage by] huppah and qiddushin except for the rabbi who is in the city.", + "And the Rabbi who celebrates [a wedding by] huppah and qiddushin in person or by a person empowered by him in accordance with his authority and instructions.", + "And apart from the two rabbis of the communities mentioned where there is an established Bet Din to judge and decide, no man should raise his hand to celebrate [a wedding by] huppah and qiddushin at all.", + "...And similarly the inhabitants of the villages within their jurisdiction.", + "And the rabbi and head of the Bet Din who gives authority to celebrate [a wedding by] huppah and qiddushin to any of the inhabitants of that city or that village, after they have taken from the Bet Din the ketubbah documents drafted in accordance with the custom of the city and the statute enacted by the government in Constantinople...", + "", + "And thus I have written in the Laws of Ketubbot, paragraph 1; and even more so at the present day, after it was established throughout the kingdom of Egypt", + "And if so, anyone who presumes to celebrate a [wedding by] huppah and qiddushin without their knowledge, that qiddushin is not a valid qiddushin; they are also liable to punishment by the community, and the government will not hold them guiltless" + ] + ], + "versions": [ + [ + "Sefaria Community Translation", + "https://www.sefaria.org" + ] + ], + "heTitle": "נהר מצרים", + "categories": [ + "Halakhah", + "Acharonim" + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Nehar Misrayim/Hebrew/merged.json b/json/Halakhah/Acharonim/Nehar Misrayim/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..e634a76fd191dfdfbd0a586dea85c96e68df63a3 --- /dev/null +++ b/json/Halakhah/Acharonim/Nehar Misrayim/Hebrew/merged.json @@ -0,0 +1,332 @@ +{ + "title": "Nehar Misrayim", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Nehar_Misrayim", + "text": [ + [ + "(א) ", + "במצרים נוהגים כשמתעטפים החתן והכלה בעת כניסתן לחופה שאינו מברך החתן על העטיפה הזאת. ", + "ואולם כשהוא סנדק מתעטף הסנדק ומברך. ", + "והיא סברת הגו״ד א״ח כלל א׳ סי׳ כ״ה.... (מנהגי מצרים הראשון).", + "האמנם סברת הגו״ר היא סברה יחידית וכל הפוסקים חלקו עליו הרב שכגה״ג בסי׳ ח׳ הגהב״י אות ה׳.", + " הרב הלק׳יט ח״א סי׳ כ״ב.", + "הרב שער אפרים חא״ח סי׳ יי־יט.", + "והרב פרי האדמה ז״ל.", + "והביא בפריו כמה עובדי שעשו רבנן תקיפי ארעא דישראל לברך באין פוצה פה.", + " וג״ע הרב חיד״א בברכ״י והרב כסא אליהו ז״ל.", + "ועתה מקרוב ראיתי לאיזה יחידים נבוני דבר ויראי אלהים מאנשי עדתינו פה מצרים יע״א אשר עשו דבר טוב ויפה משופה מכל ערעור והוא שעושים לחתן טלית חדשה ולא ילבשנה כי אם בשעת ז״ב.", + "וקודם הקידושין מביאין לו הטלית החדשה ומברך עליה להתעטף ושהחיינו ועומד בה כדי הילוך ארבע אמות ואח״כ משלשלין אותה גם על ראש הכלה.", + "והיא הדרך שהוריתי להם. ", + "וכאשר כתבתי בנהר פקוד אשר חברתי על מנהגי עיקו״ת ירושלם ת״ו ושתי טובות עושה המנהג הנחמד הלזה.", + "האחת כי הוא מברך שהחיינו על הטלית ופוטר גס ברכת שהחיינו אשד היתה ראוייה להיות גס בחופה שהיא מצוה ראשוגה של פו״ר.", + "אמגס אין לברך עליה מטעמים המוזכרים בדברי הפוסקים.", + " ובהיות שמברך על הטלית ומכויץ גם ער מצות חופה וקידושין הרי יצא ידי חובתו גס בזה לכ״ע.", + "ושנירת כיון שמתעטף ועומד בה כדי הילוך ארבע אמות.", + "יצא בזה איבא דכ״ע ואפי׳ הגו״ר ן״ל מודה דבזה מברך בשופ.", + "ישמע חכם ויוסיף לקח לאחוז בכנפות המנהג הנעים הלזה.", + "ויגערו ממגו כל הפקפוקים.", + "כי היא דרך ישרה.", + "ועיין בנהר פקוד בה׳ ציצית בסעיף א׳ מ״ש באריכות בענין זה ותמצא רב נחת ודו״ק.", + "(ב) ", + "המנהג פשוט במצרים כא׳יי ת״ו שמתעטפים בטלית גדולה אפי׳ המוני עם ואפי׳ בחורים שעדין לא נשאו אשה.", + "דלא כמנהג אשכנז שכל עוד שלא נשא אשה אינו מתעטף בטלית גדולה ואפי׳ הוא ת״ח.", + "ודלא כמנד־זנ המערב שאין המוני עם מתעטפים בטלית גדולה רק הת״ח תופסי התורה.", + "ואין בזה יוהרא כיון שכן נהגו.", + "(ג) ", + "כענין כריכות שבציציה.", + "כתב מהריק״ש ד ל שמנהג מצרים לכרוך כ״ו בריכות בארבעה אויריס כמספר שם הויה ב״ה יעו״ש בסי׳ יא׳.", + "והרב כסא איהו ז״ל כתב שראה יש גוהגים לברוך ט״ל כריכות בארבעה אויריס כמגין ט״ד אורות יעו׳יש.", + "ולא ידעגא מה חידש הרב ז״ל כזה והלא סי׳ ט״ל כרתבו מר״ן ז״ל בסי׳ י״א סעיף י״ד.", + "ובדברי מדן כגדאה דיש טעות כי סי׳ ט״ל כריכות בארבע האוירים סדרן כזה באויר ראשון ז׳ ובשני ח׳.", + "ובשלישי יא׳.", + "וברביעי י״ג וסימנם זמ״ן חיינ״ו יארי״ך יגד״ל עולים ט״ל וכן הוא בכוונות האריז״ל כמ״ש הבאה״ט ז״ל.", + "ולפי סדר מרץ ז, ט, יא, י״ג עם השם עולים מ״א ולא מם.", + "ומנהגינו לעשות בטלית גדולה סי׳ט״ל כריכות ובטלית קטן כ״ו כריכות וירא שמים יצא ידי שגיהם בזה.", + "וב״כ הרב כס״א ז״ל וכן גוהגים במצרים רב ימ מיראי ה׳ וחושבי שמו.", + "כדי לצאת ידי ס׳ מרץ והאריז״ל בטרית גדולה.", + "וס׳ מהריק״ש ומהר״ש מולכו ז״ל כטלית קטץ ישמע חכם ויוסיף לקח.", + "(ד)", + "במצרים רובא דדובא דהמוגי עם משלשליץ כל הארבעה ציציות לצד פניהם והטלית מקופל על צוארם ־ וראוי להודיעם שלפחות בשערה העטיפה. ", + "יברך ויתעטף בו ראשו ורובו ויעמוד כץ כדי הילוך ארבע אמורת ואח״כ ישלשלנו על כתפו.", + "אבל אס מתחילת הברכה מניחו מקופל על כתפו הוי ברכה רבטלה דהרי ליכא עיטוף.", + "וגם מצות ציצית לא קיים. והמוני עם מסתפקים בגשיקת הציצית פעמים ושלש ובזה חושבים לפייס את הציציות על אשר לא טוב עשו לו.", + "וראוי להוכיחם ולהשיב מטעותם שלא יכשלו באיסור כרכה לבטלה. וד״ב.", + "(ה) ", + "במצרים אשר בל הכובסות נויות גיגהו טוב ליזהר שלא חכבס הגוייה את הטלית קטן וכאזהרה מהריק׳׳ש בסי׳ כ״א.", + "ועל הרוב הט״ק נשחתיס בזה כי המכבסת מרתחת אותם עם כלי הלבן וחוטי ציצית שהם צמר מתכווצין", + "ועל הרוב נחתכים חחת ידם כי הגויות לא ידעו מה הם, ואשרי המכוין אורחותיו." + ], + [ + "( א )", + " המנהג פשוט בארץ מצרים לכרוך הרצועה ז׳ כריכות סביב הזרוע קודם הנחת תפלה של ראש כס׳ הרדב״ז בח״א סי׳ תרכ״ג.", + "וכן הוא בכתבי האריז״ל . וכמנהג ארץ ישרﭏ.", + "עיין ברכ״י סי׳ כ׳׳ה אות יו׳׳ד.", + "ולא פשט המנהג בדעת מר״ן בסי' כ״ה סעיף י״א דס״ל דיניח תפלה של יד ויקשור.", + "וקודם הכריכה יניח תפלה של ראש.", + "דלא נהגו הכי.", + "( ב )", + "במצרים המנהג פשות שאין חולצין התפילין בר׳׳ח לא הקהל ולא הש״ץ רק אחר חזרת ס״ת להיכל.", + "ואחר גמר הקדיש. וכמו שכתב הרב נגיד ומצוה הבי״ד הרב כס׳׳א ז״ל הלכות תפילין ס׳ כ״ה אות ז׳.", + "וראוי לש״ץ המזכה את הרבים שלא ימהר להתחיל תפלת לחש עד אשר יראה בעיניו שרוב הצבור חלצו תפילין שליהס.", + "כדי שאם יתחיל אח״כ (אח״ב?) החזרה.", + "שיוכלו להגיע לענות קדושת הכתר עמו.", + "ולא יאבד להם טובה הרבה.", + "ויהיה הוא חייב בנזקן ח״ו.", + "( ג )", + "במצרים נהגו ללבוש תפילין במנחת ערב יוה''ב בבית הכנסת ושﭏתי מה טעם למנהג זה.", + "ואמרו לסיבת כי יש מהמוני עם אינם באים לבית הכנסת להתפלל כי אם בימים נוראים.", + "ולובשים טלית ותפילין היום כדי שלא יהיה ביום הדין בסוג קרקפתא דלא מנח תפילי.", + "ואם כי בעוה׳׳ר בהנחת תפילין יום אחד בשנה לא נמלט משם קרקפתא דלא מנח.", + "אכן טוב לתפוס הרע במיעוטו וה׳ הטוב יכפר בעד.", + "ושו״ר אח״ז ראיתי לרב אחאי גאון הרב הגדול כמוהר״ר ﭏיהו חזן יצ״ו ר״מ בעובּ״י ג״א יע״א בס׳ נוה שלום שחיבר על מנהגי נ״א בדיני יוה״כ סעיף קטן ד׳ שהזכיר מנהג זה שנוהגים גם כן בּמח״ק מטעם האמור ודו״ק....", + "( ד )", + "במצרים נוהגים איזה מהקהל ללבוש תפילין במנחה של יום תענית צבור של ארבע צומות.", + " ולא מצאתי בזה טעם.", + "ונמשך להם מנהגם ממנחת יום ט״ב דאין מניחים תפילין בשחרית ומניחים אותו במנחה וחשבו שכן הדין בכל יום תענית כﭏו התענית גורם זאת.", + "ואולם אין למחות בידם כי הנאני מנהגם זה יען הן בעון פשתה המספחת להקל בתעניות הצבור חוץ מט׳׳ב ויוה׳׳כ.", + "ובשאר תעניות מזלזלים בהם ואולי לא ימצאו יו״ד מתענין בבית הכנסת רפסק מר״ן בסי׳ תקס״ו דאין הש״ץ יכול לומד עננו בברכה בפ״ע בין גוﭏ לרופא.", + "והגם שג״ע בברכ״י סי׳ תקס״ו ס׳׳ק כתב משם הרב מהר״מ ן׳ חביב בתשובותיו דבר׳ צומות שהם דברי קבלה סגי בששה או בשבעה מתענין ויכול לומר עננו בברכה בפ׳׳ע ולהוציא ס״ת לקרוא ויחל אפי׳ אם אין שם יו״ד מתענין. יעו״ש.", + "הא מיהא ששה או שבעה בעינן מוהיכן ידעינן בהו וזילא מילתא לאהרורי כשﭏה על כל אחד ואחד.", + "לידע אם מתענה או לא.", + "ואולם ע״י לבישת טלית ותפילין מינכרא מילתא.", + "כי אין אדם מניח טלית ותפילין ביום זה כי אם המתענה.", + "ותו״מ נוכל לידע אם יש רוב מתענין. בבית הכנסת.", + "הגם דאין תיקון זה מועיל רק במנחה אבל בשחרית לא.", + "אפשר דבשחרית עדין מתענים הם וכ״ש שיועיל מנהג זה לתענית צבור של ימי השוכבים (השובבים?) שנהגו פה מצרים כאשר יתבאר בע״ה במקומו.", + "אשר הוא ת״צ שקבלו עליהם הצבור דאז מדינא בעינן יו״ד מתענין כולם.", + "כדי לומר עננו בפ״ע ולקרות ויחל.", + "ואולי שלזה נקכע המנהג מעיקרו ומנהגם של ישרﭏ תודה היא.", + "ומכאן ראיה שאין לערער על שום מנהג בלתי חקירת יסודו ודו״ק.", + "( ה )", + "אבל ביום ראשון אסור להניח תפילין ואם מת ביום אחד ונקבר בשני פשט המנהג שלא להניח גם ביום הקבורה.", + "וכהוראת ג״ע במחב״ר סי׳ קל׳׳א." + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "(א)", + "המנהג קבוע בכל מלכות מצרים כולה.", + "היינו בעוב׳׳י מצרים ועוב״י נא אמון יע״א שאין רשות לשום אדם יהיה מי שיהיה לסדר חופה וקידושין כי אם הרב המו״ץ אשר בעיר.", + "והרב הוא המסדר חו״ק הוא עצמו או הבא מכחו ע״פ רשותו ומאמרו.", + "ובלעדי שני רבני קהלות הנז׳ שבהם בית דין קבוע לדון ולהורות לא ירים איש את ידו לסדר חו״ק כלל.", + "וכן בני הכפרים החוסים תחת דגלם.", + "והרב ראב״ד הוא הנותן רשות לסדר חו״ק לאחד מבני העיר ההיא או הכפר ההוא אחרי שיקחו מאת ב״ד את שטרי הכתובות כתובים במנהנ העיר והחק הזה מאושר ומקויים מאת הממשלה הרוממה אשר בקמ״ר קושטא יע״א יר״ה.", + "וכמש״ל בחיו׳׳ד הלכות כבוד רבו סעיף ו׳.", + "ובן כתבתי בהלכות כתובות סעיף א׳ ומכ״ש וק״ו עתה אחרי אשר נקבעה בכל מלכות מצרים מקצה גבול מצדים ועד קצהו הסכמת והפקעת הקידושין והפקרת כספם ופיסול עידיהם כמו שתראה לקמן בנוסח ההסכמה הנשגבה ההיא שהראשון אשר בתנאיה למען יחולו הקידושין הוא שיהיו הקידושין ברשות רב העיר כמ״ש שם.", + "וא״כ המרים יד לסדר חו״ק בלתי ידועתם הרי אין קידושיו(ן?) קידושין וגם ענשיענש מאת הקהלות, ומהממשלה לא ינקה.", + "ותלי(ו?)״ת ישרﭏ קדושים הם.", + "ועליהם העיד הכתוב סוגה בשושנים.", + "אף כי בחומה גבוהה ובצורה. ה׳ ישמרם:", + "(ב) ...", + "כעין תקנה הזאת מצאתי עתה שהיא תקנה קדומה כמצרים מדורות קדמונים כי בספר סדר החכמים וקורות הימים.", + "הנשלח לי מקמ״ר לונדון יע״א (אשר זכרתיו לעיל בהלכות פו״ר ואישות מנהגי השידוכין אות ג׳ יעו״ש) שם בליקוטים מדברי יוסף לחרב ר׳ יוסף ן׳ יצחק סמברי ז״ל אשר בו נקבצו זכרונות מצרים ורבניה מימות רבינו הרמב״ם ז״ל והלאה שם בצד 133 כתוב לאמר וז״ל.", + "בשנת אלף ותע״ח לשטרות היא שנת ד״א ותתקמ״ז ליצירה תקנו רבני מצרים והוציאו ספר תורה ברבים והחרימו על אנשי הכפרים השוכנים בדמנהור ובﭏמחלא וכו׳ לבל ישא אדם אשה ולא יגרש שום אדם את אשתו כאלה הכפרים אלא ע׳׳י הרבנים שבכפרי מצרים והם ר׳ חלפון דיין דמנהור.", + "או ע״י ר׳ יהודה הכהן דיין בולביס.", + "או ע״י ד׳ פרחיה דיין אלמחלא.", + "והסכמנו והחרמנו כל מי שיתן רשות לאדם שאינו יודע בטיב גטין וקידושין.", + "והיה זה בשליש אחרון של חדש טבת ש׳ אלף ותצ״ח לשטרות בפסטאט מצרים דעל נהר נילוס מותבה....", + "ומאי דהוה קדמנא כתבנא וחתמנא עליה למהוי לזכות ולראיה לאחר היום והכל שריד ובריר וקיים:", + "משה בר מיימון יצחק בר ששון שמוﭏ בר סעדיה מנשה בר יוסף", + "דיין דיין דיין דיין", + "(אמ״ה אלף ותע״ח לשערות שכתוב בראשונה ט״ס הוא וצ״ל אלף ותצ״ח לשטרות ככתוב באחרונה. וגם ד״א תתקמ״ז ליצירה ט״ס וצ״ל תתקמ״ו. דאל״כ לא יתאים חשבון השטרות עם שנות היצירה כידוע למי שבקי בחשבונם. ועיין במסכת ע״ז ד״ט ע״א מימרא דר״פ ופירשי שם ובדף ו״ר ע״א רש״י ד״ה ומתחילין לממני יעו״ש ותמצא שהחשבון מדוייק כאשר כתבתי ששנת ד״א תתקמ״ו היא שנת אלף ותצ״ח לשטרות ופשוט):", + "הראת לדעת כי תקנה זו שלא ישא אדם אשה בכל כפרי מצרים כי אם ע״י הדיין היא תקנה קדומה מימות הרמב״ם ושלא לתת רשות למאן דהו כי אם לדייני המדינה ועל מצרים עצמה אין צורך להזכיר זה כי הלא רבינו הרמב״ם בכבודו ובעצמו הוא דיין בתוכה ומי ירים יד לסדר קידושין חוץ ממנו. או חוץ מהדיינים אשר אתו וז״פ . ישמע חכם כי תקנות מצרים יסודתם בהררי קדש. ודו״ק :" + ] + ], + "versions": [ + [ + "הלכות ציצית ", + "http://www.hebrewbooks.org/34122" + ] + ], + "heTitle": "נהר מצרים", + "categories": [ + "Halakhah", + "Acharonim" + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git "a/json/Halakhah/Acharonim/Nehar Misrayim/Hebrew/\327\224\327\234\327\233\327\225\327\252 \327\246\327\231\327\246\327\231\327\252 .json" "b/json/Halakhah/Acharonim/Nehar Misrayim/Hebrew/\327\224\327\234\327\233\327\225\327\252 \327\246\327\231\327\246\327\231\327\252 .json" new file mode 100644 index 0000000000000000000000000000000000000000..9b8427b5ed55b82be2fbbe1eb99649a85b44dfaf --- /dev/null +++ "b/json/Halakhah/Acharonim/Nehar Misrayim/Hebrew/\327\224\327\234\327\233\327\225\327\252 \327\246\327\231\327\246\327\231\327\252 .json" @@ -0,0 +1,333 @@ +{ + "language": "he", + "title": "Nehar Misrayim", + "versionSource": "http://www.hebrewbooks.org/34122", + "versionTitle": "הלכות ציצית ", + "status": "locked", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "נהר מצרים", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": [ + [ + "(א) ", + "במצרים נוהגים כשמתעטפים החתן והכלה בעת כניסתן לחופה שאינו מברך החתן על העטיפה הזאת. ", + "ואולם כשהוא סנדק מתעטף הסנדק ומברך. ", + "והיא סברת הגו״ד א״ח כלל א׳ סי׳ כ״ה.... (מנהגי מצרים הראשון).", + "האמנם סברת הגו״ר היא סברה יחידית וכל הפוסקים חלקו עליו הרב שכגה״ג בסי׳ ח׳ הגהב״י אות ה׳.", + " הרב הלק׳יט ח״א סי׳ כ״ב.", + "הרב שער אפרים חא״ח סי׳ יי־יט.", + "והרב פרי האדמה ז״ל.", + "והביא בפריו כמה עובדי שעשו רבנן תקיפי ארעא דישראל לברך באין פוצה פה.", + " וג״ע הרב חיד״א בברכ״י והרב כסא אליהו ז״ל.", + "ועתה מקרוב ראיתי לאיזה יחידים נבוני דבר ויראי אלהים מאנשי עדתינו פה מצרים יע״א אשר עשו דבר טוב ויפה משופה מכל ערעור והוא שעושים לחתן טלית חדשה ולא ילבשנה כי אם בשעת ז״ב.", + "וקודם הקידושין מביאין לו הטלית החדשה ומברך עליה להתעטף ושהחיינו ועומד בה כדי הילוך ארבע אמות ואח״כ משלשלין אותה גם על ראש הכלה.", + "והיא הדרך שהוריתי להם. ", + "וכאשר כתבתי בנהר פקוד אשר חברתי על מנהגי עיקו״ת ירושלם ת״ו ושתי טובות עושה המנהג הנחמד הלזה.", + "האחת כי הוא מברך שהחיינו על הטלית ופוטר גס ברכת שהחיינו אשד היתה ראוייה להיות גס בחופה שהיא מצוה ראשוגה של פו״ר.", + "אמגס אין לברך עליה מטעמים המוזכרים בדברי הפוסקים.", + " ובהיות שמברך על הטלית ומכויץ גם ער מצות חופה וקידושין הרי יצא ידי חובתו גס בזה לכ״ע.", + "ושנירת כיון שמתעטף ועומד בה כדי הילוך ארבע אמות.", + "יצא בזה איבא דכ״ע ואפי׳ הגו״ר ן״ל מודה דבזה מברך בשופ.", + "ישמע חכם ויוסיף לקח לאחוז בכנפות המנהג הנעים הלזה.", + "ויגערו ממגו כל הפקפוקים.", + "כי היא דרך ישרה.", + "ועיין בנהר פקוד בה׳ ציצית בסעיף א׳ מ״ש באריכות בענין זה ותמצא רב נחת ודו״ק.", + "(ב) ", + "המנהג פשוט במצרים כא׳יי ת״ו שמתעטפים בטלית גדולה אפי׳ המוני עם ואפי׳ בחורים שעדין לא נשאו אשה.", + "דלא כמנהג אשכנז שכל עוד שלא נשא אשה אינו מתעטף בטלית גדולה ואפי׳ הוא ת״ח.", + "ודלא כמנד־זנ המערב שאין המוני עם מתעטפים בטלית גדולה רק הת״ח תופסי התורה.", + "ואין בזה יוהרא כיון שכן נהגו.", + "(ג) ", + "כענין כריכות שבציציה.", + "כתב מהריק״ש ד ל שמנהג מצרים לכרוך כ״ו בריכות בארבעה אויריס כמספר שם הויה ב״ה יעו״ש בסי׳ יא׳.", + "והרב כסא איהו ז״ל כתב שראה יש גוהגים לברוך ט״ל כריכות בארבעה אויריס כמגין ט״ד אורות יעו׳יש.", + "ולא ידעגא מה חידש הרב ז״ל כזה והלא סי׳ ט״ל כרתבו מר״ן ז״ל בסי׳ י״א סעיף י״ד.", + "ובדברי מדן כגדאה דיש טעות כי סי׳ ט״ל כריכות בארבע האוירים סדרן כזה באויר ראשון ז׳ ובשני ח׳.", + "ובשלישי יא׳.", + "וברביעי י״ג וסימנם זמ״ן חיינ״ו יארי״ך יגד״ל עולים ט״ל וכן הוא בכוונות האריז״ל כמ״ש הבאה״ט ז״ל.", + "ולפי סדר מרץ ז, ט, יא, י״ג עם השם עולים מ״א ולא מם.", + "ומנהגינו לעשות בטלית גדולה סי׳ט״ל כריכות ובטלית קטן כ״ו כריכות וירא שמים יצא ידי שגיהם בזה.", + "וב״כ הרב כס״א ז״ל וכן גוהגים במצרים רב ימ מיראי ה׳ וחושבי שמו.", + "כדי לצאת ידי ס׳ מרץ והאריז״ל בטרית גדולה.", + "וס׳ מהריק״ש ומהר״ש מולכו ז״ל כטלית קטץ ישמע חכם ויוסיף לקח.", + "(ד)", + "במצרים רובא דדובא דהמוגי עם משלשליץ כל הארבעה ציציות לצד פניהם והטלית מקופל על צוארם ־ וראוי להודיעם שלפחות בשערה העטיפה. ", + "יברך ויתעטף בו ראשו ורובו ויעמוד כץ כדי הילוך ארבע אמורת ואח״כ ישלשלנו על כתפו.", + "אבל אס מתחילת הברכה מניחו מקופל על כתפו הוי ברכה רבטלה דהרי ליכא עיטוף.", + "וגם מצות ציצית לא קיים. והמוני עם מסתפקים בגשיקת הציצית פעמים ושלש ובזה חושבים לפייס את הציציות על אשר לא טוב עשו לו.", + "וראוי להוכיחם ולהשיב מטעותם שלא יכשלו באיסור כרכה לבטלה. וד״ב.", + "(ה) ", + "במצרים אשר בל הכובסות נויות גיגהו טוב ליזהר שלא חכבס הגוייה את הטלית קטן וכאזהרה מהריק׳׳ש בסי׳ כ״א.", + "ועל הרוב הט״ק נשחתיס בזה כי המכבסת מרתחת אותם עם כלי הלבן וחוטי ציצית שהם צמר מתכווצין", + "ועל הרוב נחתכים חחת ידם כי הגויות לא ידעו מה הם, ואשרי המכוין אורחותיו." + ], + [ + "( א )", + " המנהג פשוט בארץ מצרים לכרוך הרצועה ז׳ כריכות סביב הזרוע קודם הנחת תפלה של ראש כס׳ הרדב״ז בח״א סי׳ תרכ״ג.", + "וכן הוא בכתבי האריז״ל . וכמנהג ארץ ישרﭏ.", + "עיין ברכ״י סי׳ כ׳׳ה אות יו׳׳ד.", + "ולא פשט המנהג בדעת מר״ן בסי' כ״ה סעיף י״א דס״ל דיניח תפלה של יד ויקשור.", + "וקודם הכריכה יניח תפלה של ראש.", + "דלא נהגו הכי.", + "( ב )", + "במצרים המנהג פשות שאין חולצין התפילין בר׳׳ח לא הקהל ולא הש״ץ רק אחר חזרת ס״ת להיכל.", + "ואחר גמר הקדיש. וכמו שכתב הרב נגיד ומצוה הבי״ד הרב כס׳׳א ז״ל הלכות תפילין ס׳ כ״ה אות ז׳.", + "וראוי לש״ץ המזכה את הרבים שלא ימהר להתחיל תפלת לחש עד אשר יראה בעיניו שרוב הצבור חלצו תפילין שליהס.", + "כדי שאם יתחיל אח״כ (אח״ב?) החזרה.", + "שיוכלו להגיע לענות קדושת הכתר עמו.", + "ולא יאבד להם טובה הרבה.", + "ויהיה הוא חייב בנזקן ח״ו.", + "( ג )", + "במצרים נהגו ללבוש תפילין במנחת ערב יוה''ב בבית הכנסת ושﭏתי מה טעם למנהג זה.", + "ואמרו לסיבת כי יש מהמוני עם אינם באים לבית הכנסת להתפלל כי אם בימים נוראים.", + "ולובשים טלית ותפילין היום כדי שלא יהיה ביום הדין בסוג קרקפתא דלא מנח תפילי.", + "ואם כי בעוה׳׳ר בהנחת תפילין יום אחד בשנה לא נמלט משם קרקפתא דלא מנח.", + "אכן טוב לתפוס הרע במיעוטו וה׳ הטוב יכפר בעד.", + "ושו״ר אח״ז ראיתי לרב אחאי גאון הרב הגדול כמוהר״ר ﭏיהו חזן יצ״ו ר״מ בעובּ״י ג״א יע״א בס׳ נוה שלום שחיבר על מנהגי נ״א בדיני יוה״כ סעיף קטן ד׳ שהזכיר מנהג זה שנוהגים גם כן בּמח״ק מטעם האמור ודו״ק....", + "( ד )", + "במצרים נוהגים איזה מהקהל ללבוש תפילין במנחה של יום תענית צבור של ארבע צומות.", + " ולא מצאתי בזה טעם.", + "ונמשך להם מנהגם ממנחת יום ט״ב דאין מניחים תפילין בשחרית ומניחים אותו במנחה וחשבו שכן הדין בכל יום תענית כﭏו התענית גורם זאת.", + "ואולם אין למחות בידם כי הנאני מנהגם זה יען הן בעון פשתה המספחת להקל בתעניות הצבור חוץ מט׳׳ב ויוה׳׳כ.", + "ובשאר תעניות מזלזלים בהם ואולי לא ימצאו יו״ד מתענין בבית הכנסת רפסק מר״ן בסי׳ תקס״ו דאין הש״ץ יכול לומד עננו בברכה בפ״ע בין גוﭏ לרופא.", + "והגם שג״ע בברכ״י סי׳ תקס״ו ס׳׳ק כתב משם הרב מהר״מ ן׳ חביב בתשובותיו דבר׳ צומות שהם דברי קבלה סגי בששה או בשבעה מתענין ויכול לומר עננו בברכה בפ׳׳ע ולהוציא ס״ת לקרוא ויחל אפי׳ אם אין שם יו״ד מתענין. יעו״ש.", + "הא מיהא ששה או שבעה בעינן מוהיכן ידעינן בהו וזילא מילתא לאהרורי כשﭏה על כל אחד ואחד.", + "לידע אם מתענה או לא.", + "ואולם ע״י לבישת טלית ותפילין מינכרא מילתא.", + "כי אין אדם מניח טלית ותפילין ביום זה כי אם המתענה.", + "ותו״מ נוכל לידע אם יש רוב מתענין. בבית הכנסת.", + "הגם דאין תיקון זה מועיל רק במנחה אבל בשחרית לא.", + "אפשר דבשחרית עדין מתענים הם וכ״ש שיועיל מנהג זה לתענית צבור של ימי השוכבים (השובבים?) שנהגו פה מצרים כאשר יתבאר בע״ה במקומו.", + "אשר הוא ת״צ שקבלו עליהם הצבור דאז מדינא בעינן יו״ד מתענין כולם.", + "כדי לומר עננו בפ״ע ולקרות ויחל.", + "ואולי שלזה נקכע המנהג מעיקרו ומנהגם של ישרﭏ תודה היא.", + "ומכאן ראיה שאין לערער על שום מנהג בלתי חקירת יסודו ודו״ק.", + "( ה )", + "אבל ביום ראשון אסור להניח תפילין ואם מת ביום אחד ונקבר בשני פשט המנהג שלא להניח גם ביום הקבורה.", + "וכהוראת ג״ע במחב״ר סי׳ קל׳׳א." + ], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "(א)", + "המנהג קבוע בכל מלכות מצרים כולה.", + "היינו בעוב׳׳י מצרים ועוב״י נא אמון יע״א שאין רשות לשום אדם יהיה מי שיהיה לסדר חופה וקידושין כי אם הרב המו״ץ אשר בעיר.", + "והרב הוא המסדר חו״ק הוא עצמו או הבא מכחו ע״פ רשותו ומאמרו.", + "ובלעדי שני רבני קהלות הנז׳ שבהם בית דין קבוע לדון ולהורות לא ירים איש את ידו לסדר חו״ק כלל.", + "וכן בני הכפרים החוסים תחת דגלם.", + "והרב ראב״ד הוא הנותן רשות לסדר חו״ק לאחד מבני העיר ההיא או הכפר ההוא אחרי שיקחו מאת ב״ד את שטרי הכתובות כתובים במנהנ העיר והחק הזה מאושר ומקויים מאת הממשלה הרוממה אשר בקמ״ר קושטא יע״א יר״ה.", + "וכמש״ל בחיו׳׳ד הלכות כבוד רבו סעיף ו׳.", + "ובן כתבתי בהלכות כתובות סעיף א׳ ומכ״ש וק״ו עתה אחרי אשר נקבעה בכל מלכות מצרים מקצה גבול מצדים ועד קצהו הסכמת והפקעת הקידושין והפקרת כספם ופיסול עידיהם כמו שתראה לקמן בנוסח ההסכמה הנשגבה ההיא שהראשון אשר בתנאיה למען יחולו הקידושין הוא שיהיו הקידושין ברשות רב העיר כמ״ש שם.", + "וא״כ המרים יד לסדר חו״ק בלתי ידועתם הרי אין קידושיו(ן?) קידושין וגם ענשיענש מאת הקהלות, ומהממשלה לא ינקה.", + "ותלי(ו?)״ת ישרﭏ קדושים הם.", + "ועליהם העיד הכתוב סוגה בשושנים.", + "אף כי בחומה גבוהה ובצורה. ה׳ ישמרם:", + "(ב) ...", + "כעין תקנה הזאת מצאתי עתה שהיא תקנה קדומה כמצרים מדורות קדמונים כי בספר סדר החכמים וקורות הימים.", + "הנשלח לי מקמ״ר לונדון יע״א (אשר זכרתיו לעיל בהלכות פו״ר ואישות מנהגי השידוכין אות ג׳ יעו״ש) שם בליקוטים מדברי יוסף לחרב ר׳ יוסף ן׳ יצחק סמברי ז״ל אשר בו נקבצו זכרונות מצרים ורבניה מימות רבינו הרמב״ם ז״ל והלאה שם בצד 133 כתוב לאמר וז״ל.", + "בשנת אלף ותע״ח לשטרות היא שנת ד״א ותתקמ״ז ליצירה תקנו רבני מצרים והוציאו ספר תורה ברבים והחרימו על אנשי הכפרים השוכנים בדמנהור ובﭏמחלא וכו׳ לבל ישא אדם אשה ולא יגרש שום אדם את אשתו כאלה הכפרים אלא ע׳׳י הרבנים שבכפרי מצרים והם ר׳ חלפון דיין דמנהור.", + "או ע״י ר׳ יהודה הכהן דיין בולביס.", + "או ע״י ד׳ פרחיה דיין אלמחלא.", + "והסכמנו והחרמנו כל מי שיתן רשות לאדם שאינו יודע בטיב גטין וקידושין.", + "והיה זה בשליש אחרון של חדש טבת ש׳ אלף ותצ״ח לשטרות בפסטאט מצרים דעל נהר נילוס מותבה....", + "ומאי דהוה קדמנא כתבנא וחתמנא עליה למהוי לזכות ולראיה לאחר היום והכל שריד ובריר וקיים:", + "משה בר מיימון יצחק בר ששון שמוﭏ בר סעדיה מנשה בר יוסף", + "דיין דיין דיין דיין", + "(אמ״ה אלף ותע״ח לשערות שכתוב בראשונה ט״ס הוא וצ״ל אלף ותצ״ח לשטרות ככתוב באחרונה. וגם ד״א תתקמ״ז ליצירה ט״ס וצ״ל תתקמ״ו. דאל״כ לא יתאים חשבון השטרות עם שנות היצירה כידוע למי שבקי בחשבונם. ועיין במסכת ע״ז ד״ט ע״א מימרא דר״פ ופירשי שם ובדף ו״ר ע״א רש״י ד״ה ומתחילין לממני יעו״ש ותמצא שהחשבון מדוייק כאשר כתבתי ששנת ד״א תתקמ״ו היא שנת אלף ותצ״ח לשטרות ופשוט):", + "הראת לדעת כי תקנה זו שלא ישא אדם אשה בכל כפרי מצרים כי אם ע״י הדיין היא תקנה קדומה מימות הרמב״ם ושלא לתת רשות למאן דהו כי אם לדייני המדינה ועל מצרים עצמה אין צורך להזכיר זה כי הלא רבינו הרמב״ם בכבודו ובעצמו הוא דיין בתוכה ומי ירים יד לסדר קידושין חוץ ממנו. או חוץ מהדיינים אשר אתו וז״פ . ישמע חכם כי תקנות מצרים יסודתם בהררי קדש. ודו״ק :" + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Ptil Tekhelet/Hebrew/Ptil Tekhelet, B'nei Brak, 1999.json b/json/Halakhah/Acharonim/Ptil Tekhelet/Hebrew/Ptil Tekhelet, B'nei Brak, 1999.json new file mode 100644 index 0000000000000000000000000000000000000000..f1db40da0fc13505ec274423ae31d4bfdbc19ec6 --- /dev/null +++ b/json/Halakhah/Acharonim/Ptil Tekhelet/Hebrew/Ptil Tekhelet, B'nei Brak, 1999.json @@ -0,0 +1,403 @@ +{ + "language": "he", + "title": "Ptil Tekhelet", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001807292", + "versionTitle": "Ptil Tekhelet, B'nei Brak, 1999", + "versionTitleInHebrew": "פתיל תכלת, בני ברק, תשנ\"ט", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "פתיל תכלת", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": { + "Title page": [ + "מאמר פתיל תכלת", + "והוא חלק שני למאמר \"שפוני טמוני חול\" אשר הוצאנו לאור בעזהש\"י בשנת תרמ\"ז שבו נתבאר אפשרות מציאת התכלת בזמן הזה. ובחלק הזה יתבאר שהחלזון נמצא על פי הסימנים המבוארים מדברי חז\"ל שהם נמצאים באותו חלזון הנמצא, שמורים באצבע שזה הוא החלזון שבדמו צבעו את התכלת לפנים בישראל למלאכת המשכן ולציצית. וגודל יקרתו אז. וזמן העלמתו. ולאיזה סבה נעלם. ודיני פרטי מראה התכלת והצביעה והבדיקה ומעלות התכלת וסגולותיה היקרים, ודיני הטלת התכלת בציצית הכריכות והחוליות, וקונטרס שער התשובה לבאר קצת דברינו במאמרנו הראשון: ", + "אשר העליתי והכינותי בעניי הצעיר והדל באלפי ישראל גרשון חנוך באאמו\"ר הרב הגאון הקדוש מוהר\"ר יעקב זללה\"ה מאיזבצא\n" + ], + "Introduction": [ + "הודות לה' השם נפשנו בחיים, הנה זה שנה אשר הוצאנו מאמרנו הקטן שפוני טמוני חול למען אראה מה יענה ישראל על אודותיו. ומעת ההיא חלפו עברו קיץ וחורף קור וחום, והנה הגיעוני הרבה חבילות תשובות בכתב ובעל פה מהרבה חכמי וגדולי ישראל. ובעזהש\"י מכלם לא היה אחד שישיג בשורש הענין, ורק בפרטים אחדים הקשו על דברי ושמחתי בפלפולם. והנני בעזהש\"י בקונטרס הזה להשיב אמרי אמת על כל אשר שאלו ויגדיל תורה ויאדיר, ועל ידי קושיא ופירוקה ממילא רוחא שמעתא: ", + "ולאשר בעת כי הוצאנו המאמר עדיין לא ראינו את החלזון חי, ולכן העמסנו עלינו ליסע למרחקים ארחות ימים ובאנו לגבול ים התיכון במדינת איטליא בעיר נעאפולי, אשר שם מקום היותר נמצא כל חית הים, ושם מקום אוסף חית ורמש הים תחת חבורת עושי שכר אגמי נפש חית הים. והוא בנין גדול של אבנים במעמקי ארץ על שפת ים התיכון. והוא שדרות בנינים חדרים בנוים מזכוכית לבנה ומי הים תמיד יחלופו חליפות. ובהם כל חית הים הולכים חפשים ויתראו ע\"י כותלי הזכוכית. ושם יתראה כל חיה בכל תהלוכותיה וסדר מאכלה והלוכה וכל פרטי מעשיה. וראיתי שם את החלזון חי הולך חפשי והנני לרשום כל סימניו וסדר תהלוכתו. הרבה ראיתי בעצמי, והרבה אשר נרשם שם כל חיה ותהלוכותיה אשר לא יוכלו להראות רק בזמנים שונים כמו שיתבאר. וכן הנני לרשום כל הידיעות מהצבעים אשר אספנו מעת הוצאת המאמר עד עתה, ובאיזה זמן היה נוהג צבע התכלת, וגודל יקרותו בזמן מציאותו, ומתי נתבטל, ומאיזה סבה: ", + "החיה הזאת שמה (סעפיא אפיצענאלע, או קעפאלי פאדי). היא נחשבת למיני חית הים רכות הבשר. מחיתו מחיות קטנים דרי הים, אשר בעברו ארחות ימים לבקש מחיתו בתואר חיות הים הטורפות אשר יטרוף בענין נערך להפליא. ואין לו בשריריו כמו במלתעותיו כדי טורפו. הנכבד שבכלי טרפו ונשקו הוא עטרת פתילים בעלי הרגש ותנועה רבת החוש ועצומי התנועה, ובתוכם שני זרועות בשר או כרעים ארוכים. הפתילים יוצאים מראשו וסובבים סביבו, למען אשר יעזרו לו לשלול שללו, ובהם יתאזר למהירות משיטתו במרוצה ביתרון הבשר, אשר לזה יכנו אותו חוקרי הטבע בשם בעל רגלי הראש, בלשון רומי (קעפאלי פאדי) ובלשון אשכנז (קאפפיסער): ", + "החיה הזאת נקראת בלשון העם דג הדיו (טינטענפיש), יען כי יכיל בקרבו דם שהוא שחור כדיו, אשר יכינו ממנו צבע חום כהה, והוא יקר מאד יצלח לציירים מציירים תמונות היקרות. הדם הזה הוא מכונס בכיס, והכיס יש לו פה שיכול להוריקו דרך המשפך אשר לו, והדם הזה אינו דם חיותו, כי יש לו דם מיוחד הסובב בגידו כשאר בעלי חיים: ", + "במרבית פלאי סגולותיו וביחוד אמיץ כח זרועותיו להחזיק ולהתנועע, נעלה הוא בערך גדלו על כל חית הים. כי כפי ערך גדלו יש בו כח עצום מאד וסגולות נפלאות, והרבה משכה עליו לב ועין חוקרי הטבע לחקור אודותיו. ומימות החוקר הגדול אריסטו הרבה באופנים שונים לחקור בחיי חיה הזאת. ובכל ספרי החקירה החדשים הרבו לדבר מפליאותיו. כן יספר סובב הכדור העובר ארחות ימים ממדינת בריטניא דערווין. וצייר אותו ואמיץ כחו, שאחר אשר ישאר באדמת רפש וטיט, או לפעמים ישאר בבוץ אחר אשר ישקע הים פלאט, אם לא יתלוה את שיבת הים לשוט למעמקיו, גם אז לא יוכל להתצודד, כי בזרועותיו הארוכים ובפתילי המציצה ביכלתה לדחוק ולהתחבא בנקיקי האדמה ולהתאחז בחזקה עד אשר יקשה לנתקה: ", + "וביותר נפלא שעל ידי שריר בטנו, שהוא בתואר שק הנערך בתמונת נוצות, ובסנפירו הסובבו ישוט בהם אחורנית. והמים אשר יבלע בקרבו לעת שאפו רוח, יוכל לפלוט ולקלח אותם בכח עצום ועוז דרך המשפך שהוא סילון אשר לו כתבנית משפך ועל ראשו כשפופרת, וכח קילוחו גדול כל כך עד שבעת יקלח המים יקפוץ לאחוריו כקפיצת קנה רובה בירותו החץ. וכאשר יתרדף ויתלכד ירוק מקרבו דמו השחור כדיו דרך המשפך, וכל המותרות ידחה דרך השפופרת אשר לו היוצא משרירו נגד פיו, כן זווגו הוא דרך המשפך: ", + "ובמים יתאזר להגן בעדו נגד לוחמיו בעצמה ובמהירות, כבן קשת יחפוז פתיליה וקצהו לנתר על ידם מקצה הבצה לקצהו השני אל המים, וכהרף עין יצבע את המים בצבע חום כמראה ערמון כהה על ידי דמו השחור כדיו, אשר ירוק ויזרוק מתוכו לרפוש את המים שלא יתראה. אכן עי\"ז יוכר מקום מחבואו: ", + "מראה גוו ישתנה בכל רגע. כי מראה גוו מכלול צבעי יופי הכלולים בו בתולדתו וצבע מפני צבע יחלוף ויבא. אכן בכל ההתחלפות הוא מראה תכלת, לפעמים תכלת בהיר ולפעמים כהה ומעורב בו מעט ירוק חלמוני, ופעמים מעורב בו מראה צהוב ירוק ועוד שללי צבעים שונים ויפעול זאת ע\"י מרוצת דמו הצבעי, אשר הם עצורים באריגת חדרים קטנים אשר בעורו המלאים צבע הנקראים (חראמעטראפיע) שהם ורידי הצבע, ועל ידי התכווצותו והתפשטותו יתחלף, צבעו ומראהו, שבהתכווצותו יתמעט אסיפת הצבע בהחדרים וגם עורו יתכווץ ויתעבה, ובהתפשטותו יתרבה ועורו יתפשט ויתראה ביותר הצבע שבתוכו: ", + "תמונתו היא כביצה ארוכה, ויוכל לגדול בערך שנים עשר עד שמונה עשרה אצבעות כפי מקום משכנו. במקום שהאקלים חם יותר יגדל יותר. סביביו יסובב סנפיר על כל גופו חוץ מראשו. יש לו שלפוחית הרוח כשלפוחית הדגים, אשר ברצותו לעלות ימלא שלפוחיתו רוח ועולה לצוף על פני הים. השלפוחית מעוטף במעטפת שריר האמיץ אשר יעלה מתוך חריץ עמוק אשר משם יפרדו עורקיו למעלה לעומת ראשו ולמטה. בקצה ראשו הוא פתח פיו שהוא בתמונת חרטום. ולחייו יגבהו וסביביו רבת פתילי המציצה אשר קצהם מכוסה ביבלות, וקצת מהם במראה אלמוג (קרעלע) וגם הם מפוצלים פצלות רבים. ובזווגו שהיא באחת הפתילים ישאיר מהיבלות ברחם הנקבה: ", + "בשני צדדיו ילטשו עיניו הגדולים בצבע מתנוצץ, אשר תכונת בנינם כמעט דומים לעיני האדם, כן ורידי הראות ושורי עיניו בתכלית שלימותם בכח תנועה. כל גופו זולת ראשו מעוטף במעטפה כמו מלבוש, וסביב הוא פתוח כלבוש אדרת. מתחת בטנו הוא כמו שחוס קשה. ומלמעלה הוא לבוש דק, ותחתיו עצם סודי הנמכר במרכולת יצלח לכמה ענינים. בגופו בתוכו יש לו עצם קשה בתבנית עצם מפתח הלב. לא יחיה רק במי הים ולא במים מתוקים. הוא נמצא באיי אלישה (איטליא) בים התיכון, ובארץ ישראל בחופי הים, ועיקר בחוף ים חיפה במקום שהרים יוצאים מן הים, ובהתגעש הים, ועולה לפעמים אחר שחוזר הים מזעפו ישאר בההרים ונשקע בארץ וחופר ומתדבק בבקיעת הארץ: ", + "ומענין הצבעים הנני לרשום להודיע מהידיעות אשר אספנו מזמן אשר הוצאנו מאמרנו הקטן \"שפוני טמוני חול\" עד עתה: ", + "הנה בכל ספרי מחקרי שלל צבעים ובכל ספרי וחכמי מלאכת ההרכבה והפרדה, אין שום ידיעה איך לצבוע צבע התכלת בדם ממיני בעלי חיים. אכן כולם יודעים שבימים הקדמונים כשהלכו ישראל במדבר ערב, והמצרים היו יודעים לצבוע צבעי תכלת טובים מאד ומתקיימין בדם ממיני בעלי חיים מחיות הים. כי נמצאו הרבה חנוטי מצרים מחותלים בחתולים מצובעים, אשר המה מונחים יותר משלשת אלפים שנה וצבעם התכלתי קיים ביפיו. וכן נודע להם מרשימת דברי הימים קדמונים שעלה ליטרא צמר מצובע תכלת במחיר אלף דינר, שהוא כהיום לפי חשבון מדינתינו בערך שלש מאות רו\"כ, ועוד היה במין הזה מובחר שעלה יותר: ", + "וכן בימי היוונים והרומים בימים הקדמונים, היה נחשב צמר הצבוע תכלת ליקרות גדול, והיו לאות רוממות השררות, וכפי רוממות ממשלתם כן היו נושאים חגורות ובתי ידים ואבנטים מצובעים בצבע התכלת, כל אחד ברוחב ידיעתו כפי מדרגתו: ", + "וגם זאת נמצא בין כתבי רשימות חיי אלכסנדר מוקדון בעת נצחו מלחמה אחת, נחשב בחשבון השלל שמצא בגנזי מלכים ששבו צמר צבוע תכלת עלה במחיר חמשת אלפים טאלענטין, שהוא בחשבון מעות מדינתנו בערך שנים עשר וחצי מילאן רו\"כ, והצמר היה מונח כבר באוצר המלך מאה ותשעים שנה: ", + "ומלאכת הצביעה היה ידוע אז במדינת טוראס, ומעת נהרסה המדינה הזאת וכל סביבותיה בחופי ים התיכון על ידי הישמעאלים נשכח מלאכת הצביעה, וחפשו אחר צבעים אחרים לצבע תכלת ממיני הצמחים. וזה היה בערך משנת תע\"ה עד שנת תק\"ג באלף החמישי, בזמן הגאון רבינו שמעון קיירא בעל הלכות גדולות המובא בבעל המאור במסכת שבת (פ\"ב), שפסק להלכה שהתכלת והלבן מעכבין זה את זה, ושפיר לא פטר נפשיה מציצית בפסקו, כי בימיו עדיין היה התכלת מצוי קצת: ", + "ובענין יקרותו אינו לפלא שהיה יקר כל כך בימי קדם. כי גם היום הצבע הנלקח ממנו לא ישתמשו בו רק הציירים המהוללים מאד. כי הציירים הקטנים שאינם מפורסמים באומנותם יסתפקו במינים אחרים דוגמתו, שלא מדם החלזון, הנלקח בזול הרבה, ורק הציירים הגדולים ומהוללים שמציירים תמונות יקרות ומחפשים אחר צבעים בהירות וחיות ישתמשו בו. וגם המה רק מעט מזעיר נצרך להם זו הצבע, כי קורט אחד של צבע יספיק לו לכמה שנים, לאשר רק מעט צבע ממין אחד יוצרך לבא בהתמונה. וקורט אחד של צבע אין בו אף חלק אחד ממאה בליטרא, וגם הוא אינו כולו מצבע שכבר מעורב בו שרף עצים וחלב חטה וכדומה, עד שאין בו אף חלק רביעית מגוף הצבע, ועם כל זה עולה מחיר קורט א' רו\"כ. וכאשר הייתי בימות החורף במקומות שנצוד בהם, אכן יען זמן צידתו הוא רק בחדשים ידועים בימי הקיץ, ורציתי לקנות מעט מהדם לנסיון, ולא השגתי בכל מדינת איטליא אף משקל שעורה אחת. וכן אמרו לי הסוחרים שסוחרים בזה, שכל מה שניצוד בזמנו ישלח תיכף לעיר רומי, ששם בית מלאכת קורטי הצבע. ונוסעים אנשים אחר הזמן ומחפשים מה שנצוד בזמן מה אחר הצידה, כי לא יפסיק צידתו בבת אחת רק יתמעט על יד על יד, וקונים אותו עד שלא ישאר אף מעט מן המעט, ואי אפשר להשיג רק מה שכבר מעורב עם שאר מינים בבית המלאכה בעיר רומי. וכ\"ש בימים הקדמונים שהיה נצרך לכל העולם לצביעת בגדים יקרים, אינו לפלא אם עלה מחירו יקר כל כך. ואף שצבע קלא אילן היה גם אז, לא חשבוהו לצבע מתקיים, ולא יצלח לצביעת בגדים יקרים: ", + "והנה אחרי שחנני הש\"י. ובעזרתו ית' הוצאנו לאור מאמרנו הקטן \"שפוני טמוני חול\", לבאר שמציאות התכלת בזמנינו אינו מן הנמנעות, ותהלה לאל יתברך כי הקים מעפר דל אותי השפל שבשפלים, והנחני עד כה במעגלי צדק למצוא את החלזון, כן יעזרני ויהיה עמדי בדרך אשר אנכי מוכן לנסוע ארחות ימים להביא את דמו ולהוציא לאור צבע התכלת, ראיתי כעת להוציא לאור ג\"כ \"מאמר פתיל תכלת\" כאשר יעדנו בחתימת מאמרנו \"שפוני טמוני חול\". וזה המאמר יכלול שמונה פרטים: ", + "הפרט הראשון להראות באצבע שזה החלזון שמצאנו הוא הוא אותו חלזון שדברו עליו חז\"ל שדמו ראוי לתכלת, ובאור אחד עשר סימניו: ", + "הפרט השני במראה התכלת: ", + "הפרט השלישי בדיני הצביעה, ובו שני סעיפים: ", + "הפרט הרביעי בענין בדיקת התכלת: ", + "הפרט החמישי במעלות התכלת וסגולותיה: ", + "הפרט הששי כמה חוטי תכלת צריך להיות בציצית: ", + "הפרט השביעי בדין כריכת התכלת על הציצית ובדין החוליות והקשרים: ", + "הפרט השמיני קונטרס שער התשובה לבאר קצת דברי מאמרנו הראשון, ובו עשרה סעיפים: ", + "ואני תפלה כי יהיו נא אמרינו לרצון לפני אדון כל. ויהא רעוא דאימא מלא דתתקבל ואגורה באהלו עולמים. וזכות אבותי הקדושים אשר התהלכו לפניו יזכני להיות ממזכי הרבים בדברי מצותיו: " + ], + "": [ + [ + "פרט הראשון: להראות באצבע שזה החלזון שמצאנו, הוא הוא אותו חלזון שדברו עליו חז\"ל שדמו ראוי לתכלת. ", + "הנה אחר העמל והתלאה לחפש חפש מחופש אחר החלזון להוציא ממנו צבע התכלת, כאשר הערנו במאמרנו הקטן \"שפוני טמוני חול\" אשר הוצאנו לאורה שנה שעברה, כי מצוה רבה וחיוב מוטל הוא על כל אשר ידו משגת לחפש עד מקום שידו מגעת. ות\"ל היינו בזה נאה דורש ונאה מקיים, ולא נתננו שנה לעינינו ותנומה לעפעפנו, וחפשנו עד מקום שידנו יד כהה מגעת, לזאת הננו מן המודיעים כי בעזרתו יתברך ובחמלתו עלינו אחר החיפוש מצאנו את החלזון שדברו עליו חז\"ל, בכל סימניו שנתנו בו חז\"ל, כמו שנתבאר במאמרנו הקטן הנ\"ל.", + "א. מקום מציאתו של זה החלזון הוא בים המערבי סמוך לארץ ישראל ובחוף ים חיפה. כדאיתא בש\"ס מסכת שבת (כו) אלו ציידי חלזון מסולמות של צור ועד חיפה הרי שהחלזון נמצא שמה, וכן מה שזה החלזון הוא נמצא בים התיכון במדינת איטליא, והחלזון היה מצוי במדינת איטליא, כדמוכח מהאי דכתיב (ביחזקאל כ״ז:ז׳) תכלת וארגמן מאיי אלישה היה מכסך, ותרגום יונתן ממדינת איטליא, והנה בזוה\"ק בכמה דוכתי מבואר שהחלזון נפיק מים כנרת, וכבר העירוני בסתירה זו מהזוה\"ק להש\"ס במאמרנו הנ\"ל. וביותר תמוה מה שמבואר בזוה\"ק (בשלח מה: תרומה קמט.) דים כנרת הוי בעדביה דזבולן, והרי בזבולן ירכתו על צידון כתיב ושם ים המערבי, וים כנרת בחלקו של נפתלי היה. וראיתי להרמ\"ז בסוף ספר מקדש מלך שהביא שהראשונים העירו בה, והרמ\"ק תי' דלאו בים הגשמי איירי אלא בשל מעלה והיא המלכות, והרמ\"ז כתב על זה דלא דייקי היטב דחלזון לא היה גדל בים הגדול אלא בים כנרת, ואע\"ג דבקעת גינוסר לא היתה של זבולן, ימא של גינוסר הוה שלו יעו\"ש. ", + "אכן באמת דבריו ז\"ל מרפסין איגרא, דמה שכתב דחלזון לא היה גדל בים הגדול הוא נגד הש\"ס שבת הנ\"ל, אלו ציידי חלזון מסולמות של צור ועד חיפה, ואלו המקומות בחופי ים מערבי נינהו. ואשתמיטתיה נמי האי דספרי (ברכה, פסקא שנד) אמר ר' יוסי פעם אחת הייתי מהלך מכזיב לצור וכו' השמים מקום בים וכו' ובפסיקתא זוטרא הגירסא להדיא מקום בים הגדול יעו\"ש. ומה שכתב ואע\"ג דבקעת גינוסר לא היתה של זבולן ימא דגינוסר הוה שלו, אשתמיטתיה ש\"ס מפורש במסכת בבא קמא (פא:) ת\"ר ימה של טבריה בחלקו של נפתלי היתה, ולא עוד אלא שנטל מלא חבל בדרומה, לקיים מה שנאמר ים ודרום ירשה, וכן הוא בתוספתא (שם פו) יעו\"ש. הרי להדיא דים כנרת בחלקו של נפתלי היה ולא בחלקו של זבולן. והנה במאמרנו הקטן (סי' א') בארנו דבקושטא כוונת הזוה\"ק על ים המערבי, דגם ים המערבי שבגבול חלקו של זבולן היה נקרא כנרת על שם הכנרין הגדלים שמה, והבאנו סמוכין לזה מירושלמי מס' מגילה יעו\"ש. ", + "אכן כעת ראינו להשית נוספות, דכל זה לא ניתן להאמר אלא בלשונות הזוה\"ק בכל הנהו דוכתא. אכן אכתי יש להעיר מהאי דאמרינן בפדר\"א (פי\"ח) שבעה ימים ברא הקב\"ה ומכלם לא בחר אלא ים כנרת והנחילו לשבט נפתלי, שנאמר (דברים ל״ג:כ״ג) נפתלי שבע רצון ומלא ברכת ה' ים ודרום ירשה יעו\"ש. וממשמע דקאמר ומכולם לא בחר אלא ים כנרת היינו לענין חלזון, והתם ודאי בים כנרת ממש איירי ולא בים הגדול, מדקאמר והנחילו לשבט נפתלי. מיהו בהא אפשר לדחוק, דהא דקאמר ומכולם לא בחר אלא ים כנרת לאו בבחירה לענין חלזון קאי, אלא על והנחילו לשבט נפתלי קאי, כלומר שמכל הימים לא בחר ליתן לשבט נפתלי אלא ים כנרת. אכן מלשון ההשמטות לספר הזוה\"ק (ח\"א רס:) דאיתמר התם ג\"כ ענין זה ובזה הלשון שבעה ימין וכו', ולא בחר מכלהו למיהב אורייתא אלא בהר סיני דאיהו רזא דכנ\"י ובים כנרת נמי דאתי מתמן תכלת וכו' יעו\"ש, ובלשון זה אי אפשר לפרש דבים הגדול איירי וקרי ליה ים כנרת, דמשמע דהיינו הך ברייתא דפדר\"א, דמפורש להדיא דבים כנרת שבחלקו של נפתלי מיירי, ומפרש הכא שבחר בים כנרת דאתי מתמן תכלת, ועוד הא חשבון השבעה ימים קא חשיב להו במס' בבא בתרא (עד:) ובירושלמי (כלאים פ\"ט, שקלים פ\"ו, כתובות פי\"ב) ובמדרש שוחר טוב (מזמור כד) ובמדרש כונן (פ\"ח) ובכל הנהו דוכתא קא חשיב להו לים הגדול, וימה של טבריה, דהיינו ים כנרת, בתרתי. ", + "אמנם מצאתי בלקוטי תורה (פ' עקב) להאריה\"ק ז\"ל שעמד בעיקר ענין זה וז\"ל זבולן בנצח וכו' ופי' בזהר כי ים כנרת היה בחלקו וכו' ואינה בזבולן אלא בנפתלי וכו', אלא שנתקשר עם זבולן לזווג, ולזה אמר שהיה בחלקו רצונו לומר שנפלה ונתקשר עמו בחלקו יעו\"ש. ותירוצו ז\"ל מכוון ממש עם לשון זוה\"ק (ויחי רמא:) זבולן לחוף ימים ישכון אע\"ג דחד ימא הוה ליה באחסנתיה בתרין ימין שריא יעו\"ש. והכוונה מבואר שדקדק דלשון ימים תרתי משמע, וכמו שדקדק כן במדרש רבה (נשא פי\"ד) בקר שנים דנשיא לבני זבולן, כנגד מה שברכו משה כי שפע ימים יינקו, שני ימים יעו\"ש. וע\"ז הקשה אע\"ג דחד ימא הוי ליה באחסנתיה היינו ים הגדול כדאיתא במסכת בבא בתרא (קכב.) נפתלי עולה ותחום גינוסר עולה עמו זבולן עולה ותחום עכו עולה עמו, וקרא כתיב וירכתו על צידון, ואמאי קאמר לשון ימים, ומשני בתרין ימין שריא, כלומר דאחסנתיה באמת לא הוי אלא ים הגדול, מיהו מצד אחד היה נמי שכן וסמוך לים כנרת שבחלקו של נפתלי, והיינו שדרומו של חלק נפתלי ששם ים כנרת היה פוגע בצפונו של זבולן, כמו שמצוייר במפת ארץ ישראל הנספח לחבורנו סדרי טהרות מסכת כלים. וקרא כתיב (יהושע י״ט:ל״ד) ופגע בזבולן מנגב ובאשר פגע מים, פי' מנגב של נפתלי וממערבו של נפתלי, ופי' המצודות שם הוא שיבוש ואולי ט\"ס נפל בלשונו יעו\"ש. וזה ג\"כ כוונת האריז\"ל שמתרץ הנך לשונות שבזוה\"ק שים כנרת היה בעדביה של זבולן, הכוונה שהיה קשור בחלקו שהיה סמוך לגבולו, וניחא נמי הא דמבואר במסכת מגילה (ו') כולן צריכין לך ע\"י חלזון יעו\"ש. ולכאורה כיון שהחלזון היה בים כנרת שבחלק נפתלי, א\"כ מה זכות היה לזבולן יותר מלשאר השבטים. ", + "אכן ניחא מאד לפי מה שנתבאר במאמרנו \"שפוני טמוני חול\" (בביטול טענה הרביעית) דעיקר זכותו של זבולן היה כשעלה להרים שלו, והיינו כיון שגבולו של זבולן היה סמוך לים כנרת, הגם שנפתלי נטל מלא חבל בדרומה כדאיתא במס' בבא קמא (פא.) יעו\"ש בפי' רש\"י, אבל כשגעש הים ועלה להרים יותר ממלא חבל כבר היה בחלקו של זבולן, ונשאר שם על ההרים בחלקו של זבולן אחר שחזר הים מגעשו, וזה היה זכותו של זבולן בחלזון יותר מכל השבטים. מיהו אכתי לא ניחא שהרי בש\"ס מס' שבת ובספרי הנ\"ל מתבאר שהחלזון ניצוד בים הגדול. ונראה שאלו ואלו דברי אלהים חיים, על פי מה דאיתא במס' בבא בתרא (עד) ובמסכת בכורות (נד:) ירדן יוצא ממערת פמייס ומהלך בימה של סבכי ובימה של טבריה ומתגלגל ויורד לים הגדול ומתגלגל ויורד עד שמגיע לפיו של לויתן, שנאמר (איוב מ׳:כ״ג) יבטח כי יגיח ירדן אל פיהו וכו'. הרי שימה של טבריה יש לה תוצאות לים הגדול, והיינו ע\"י סילונות שמתחת לארץ, שהרי אין הירדן נראה למעלה בארץ אלא במזרחה של ארץ ישראל, מים כנרת שהוא ימה של טבריא עד ים המלח, אלא על כרחך שכשנופל לים כנרת יש שם תוצאות וסילונות מתחת לארץ עד ים הגדול שהוא במערבה של ארץ ישראל. ועיין פדר\"א (פי\"א) שמימי הירדן סובבין את כל ארץ ישראל חציין למעלה מן הארץ וחציין למטה מן הארץ, וכו' יעו\"ש. ", + "ומעתה יש לומר דמקור שורש בריאת החלזון הוא בים כנרת, ומקום גידולו והתגלותו להיות ניצוד הוא בים הגדול, שבא לים הגדול ע\"י התוצאות וסילונות שיש מים כנרת לים הגדול מתחת לארץ. והפדר\"א והזוה\"ק מדברים משורש יציאתו, והוא נפיק מים כנרת, והש\"ס וספרי מדברים ממקום גידולו ומקום צידתו. ועולים שפיר שיטת הש\"ס והזוה\"ק ודברי האר\"י ז\"ל ודברי הרמ\"ק בקנה אחד. וביותר יש לומר לפי מה דאיתא בזוה\"ק (ויחי רמא:) לתרוצי הך קושיא אע\"ג דחד ימא הוה ליה באחסנתיה, וזה לשונו, אמר רב אחא ים חד הוא ואקרי ימים אלא אתר אית בימא דאיהו מיין צלילן ואתר דאית ביה מיין מתיקן ואתר דאית ביה מיין מרירן, בגין כך ימים קרינן ועל דא לחוף ימים ע\"כ. ונראה דקים להו דמים מתיקן שבים הוא ים כנרת היורד לים הגדול ע\"י התוצאות וסילונות שלמטה מן הארץ,וכדאיתא בירושלמי שקלים (פ\"ו ה\"ב) שימה של טבריה ושל סבכי מימיהם מתוקים יעו\"ש. וזה כוונת הזוה\"ק שהחלזון נפיק מים כנרת, היינו מים כנרת אחר ביאתו לים הגדול, ואפשר זה ג\"כ תירוץ האריז\"ל אלא שנתקשר עם זבולן לזווג כו': ", + "והנה בלשון הרמב\"ם ז\"ל (הל' ציצית פ\"ב ה\"ב) ובים המלח הוא מצוי, וביארנו במאמרנו הקטן \"שפוני טמוני חול\" שכוונת הרמב\"ם על ים הגדול שמימיו מלוחים, והבאנו שם שכן דרך הר\"מ לקרוא ים הגדול ים המלח, והוא בסיום לפי' המשנה. וכן בפי' המשנה מס' כלים (פט\"ו מ\"א) שהספינות אשר ילכו בהן מארץ ישראל לאלכסנדריא הן הספינות הגדולות שהן יכנסו לתוך ים המלח וכו' יעו\"ש, והרי ידוע שהים שהולכים בו מארץ ישראל לאלכסנדריא של מצרים הוא ים הגדול וקורא אותו ים המלח יעו\"ש. כעת מצאנו ראיה ברורה לזה מדברי הרמב\"ם ז\"ל עצמו בפי' המשנה במס' כלאים (רפ\"ט) שכתב ותכלת היא צמר צבוע וכעין תרשיש יעו\"ש, ונראה מקור דבריו, ממה דאמרינן שהתכלת דומה לים, להכי כתב כעין תרשיש דהיינו מראית הים, וכמו שפירש\"י במס' חולין (צא:) וכתיב ביה במלאך וגויתו כתרשיש, ופירש\"י תרשיש יש ים ששמו תרשיש כדמתרגמינן תרשיש כרום ימא מראה הים, וכתיב (יונה א׳:ג׳) אניה באה תרשישה, ועיין ירושלמי שקלים (פ\"ו ה\"א), והיינו ים התיכון שיורדים בו מא\"י על חוף יפו, כדכתיב ביונה וירד יפו לברוח תרשישה, ומדפסיקא ליה להרמב\"ם ז\"ל דמה שאמרו תכלת דומה לים היינו מראית ים תרשיש ים התיכון, והיינו משום שהחלזון עולה משם, וכמו שהבאנו במאמרנו (סי' ב' סעיף א') מפירש\"י ז\"ל חולין (פט). הנה נתבאר סימן מקום מציאותו בחלזון זה שמצאנוהו: ", + "ב. ובמראה גופו הדומה לתכלת וים. כמו שנתבאר במאמרנו (סי' ב' סעיף א') מהאי דמנחות (מד) חלזון זה גופו דומה לים: ", + "ג. ובחומרו הדומה לדג ושיש לו סנפיר סביב. כמו שסמנו את החלזון במנחות שם וברייתו דומה לדג, ועיין במאמרינו (שם סעיף ב'): ", + "ד. ושיש בו גידין ועצמות. כמו שהוכחנו במאמרנו (שם סעיף ג') מהירושלמי שהחלזון יש בו גידין ועצמות: ", + "ה. ובלבושו הגדל עמו. כמו שנתבאר במאמרנו (שם סעיף ד'), מהמדרש שהחלזון נושא עליו קליפה ולבוש הגדל עמו. אלא שבזה ראיתי להעיר קצת, כי קודם שראיתיו, רק מדברי המדרש (דברים רבה פ\"ח) החלזון הזה כשהוא גדל מלבושו גדל עמו הייתי סבור שהוא ממיני הצב למינהו שהם גדלים בלבוש וכיסוי עצם קרני, וכן הבין הגאון בעל תפארת ישראל, ועפי\"ז תמה היאך צבעו מדמו למלאכת המשכן, הרי הצב למינהו הוא משמונה שרצים האמורים בתורה שדמן מטמא כבשרן. ובאמת היה הדבר מתמיה בעיני מאד, כי תירוץ הרב בעל תפארת ישראל דחוק ולא רוה צמאוני, כי מה שתירץ, דאחר שצבעו בדם התכלת את הבגדי כהונה והיריעות, ואחר שנבלע בהם הצבע ונתייבש עד שלא יוכל לשרות ולצאת דמו, לא מטמא עוד, באמת טבלו את הבגדי כהונה והיריעות לטהרם ממה שקבלו טומאה בשעת הצביעה שהיה עוד הדם לח יעו\"ש. אישתמיטתיה דברי התוס' במס' זבחים (צה. ד\"ה והא) דתכלת יוצא כשמכבסו בצפון יעו\"ש וא\"כ יכול לצאת הוא ומטמא ומה מהני טבילה. והגם דאמרינן במס' בבא קמא (קא.) צפון עבורי מעבר השבה לא עביד יעו\"ש, היינו שלא נשאר הצבע מה להשיב, אחר שיצא שנפסד ונכלה עם יציאתו, אבל מ\"מ קודם שיצא שלא נאבד ונכלה עדיין מטמא משום שיכול לצאת, כדמוכח בסוגיא דמס' נדה (סא:) דיכול לצאת ע\"י צפון יכול לצאת מקרי, והניחא לרבי יוחנן (שם) דקסבר אע\"ג דיכול לצאת אם הקפיד עליו אין אי לא לא שפיר, אלא לריש לקיש (שם) דקסבר דכיון דיכול לצאת אע\"ג דלא הקפיד עליו מאי איכא למימר. ועוד דא\"כ מצאנו טבילה הכרחית לכל פרוכת שבמקדש מדאורייתא משום שנטמא מהצביעה, ולמה נדחק המפורש במס' תמיד (כט:) בהא דתנן במס' שקלים (פ\"ח מ\"ה) גבי פרוכת ושלש מאות כהנים מטבילין אותה, וכן נדחק הרע\"ב ז\"ל (שם) לפרש דצורך טבילת הפרוכת היה משום כלים הנגמרים בטהרה, שהיא טבילה מדרבנן משום מעלה, הרי בפשיטות בהכרח היה כל פרוכת טעון טבילה מדאוריתא, משום שנטמא בשעת צביעה מדם התכלת: ", + "ולכאורה סבור הייתי לומר דגוף הקושיא מעיקרא לא קשיא מידי. לפי מה דאמרינן במס' שבת (עה) דחלזון כמה דאית ביה נשמה טפי ניחא ליה כי היכי דליציל ציבעיה, ופירש\"י ז\"ל טפי ניחא שדם החי טוב מדם המת יעו\"ש. וכתבו התוס' (שם צד ד\"ה שהחי, עירובין צז: ד\"ה את החי) דבאמת חלזון שבמשכן מיד כשיוצא מן הים היו מוציאין דמו בעודו בכחו, כי היכי דליציל ציבעיה, והוכיחו זה מהא דקי\"ל שהנושא את החי פטור, ואמאי להוי כזה יכול וזה אינו יכול דיכול חייב. ותירצו, משום דמלאכת שבת ממשכן גמרינן, ושם לא היו נושאים בעלי חיים, דאילים ותחשים מוליכין ברגליהם, וחלזון מיד כשיוצא מן הים היו מוציאין דמו בעודו בכחו וכו' יעו\"ש. ומעתה כיון שהצביעה שבמשכן היה בדם חי, ודם הבא מן החי אינו מטמא כלל כמבואר בכמה דוכתי, ועיין תוספתא (טהרות רפ\"ו) ובר\"ש (שם פ\"ה מ\"ב), וגם לפי מה שכתבו התוס' במס' סנהדרין (ד' ד\"ה מנין) דדם הוי בכלל בשר יעו\"ש. הרי בשר מן החי אינו מטמא אלא אבר מן החי, ודם לאו בכלל אבר לכולי עלמא עיין סנהדרין (נ\"ט.): ", + "אולם זה אינו, שהרי מבואר בסוגיא דשבת (ע\"ה) דדם המת נמי ראוי לצביעה, דהרי רבי יוחנן משני התם שפצעו מת, ורק דרבא משני, אפילו תימא שפצעו חי מתעסק הוא אצל נטילת נשמה, ואע\"ג דהוי פסיק רישא, שאני הכא דכמה דאית ביה נשמה טפי ניחא ליה כי היכי דליציל צבעיה יעו\"ש. הרי דלכולי עלמא דם המת נמי ראוי לצביעה, ורק דדם החי יפה ממנו והוי פסיק רישא דלא ניחא ליה, ומשמע דבאמת לא שכיח כלל שיתרמי שלא ימות עם הפציעה ויוציאו ממנו הדם בעודו בחיים. וא\"כ נהי דבמשכן הוכיחו התוס' שפיר דלא היה שם מלאכת משא בבעלי חיים, דאילים ותחשים מוליכין ברגליהם וחלזון מיד כשיוצא מן הים היו מוציאין דמו בעודו בכחו, היינו דלהכי לא היו נושאין אותו אלא הוציאו את דמו מיד כשיוצא מן הים, שמא יתרמי להו שיוציאו את דמו טרם שימות, דלמשכן היו מהדרין אחר המובחר ביותר, ואפשר דבאמת בדרך נס היה מתרמי להו כן לצורך המשכן. אבל הרי תמיד היו צריכין תכלת במקדש ראשון ושני, שהיו עושין שני פרוכות בכל שנה ושנה ולבגדי כהונה וציצית לכל ישראל, ואז היה נוהג טהרה בכל ישראל, דחוק מאד לומר שתמיד אתרמי להו להוציא הדם מהחלזון טרם מיתתו, ואיך לא הוי משתמיט תנא או גמרא בשום דוכתא לאשמועינן זאת, דקפדא הוא לתכלת להוציא הדם מהחלזון בעודו בחיים. ובאמת מגוף הסוגיא (שם) מוכח להדיא דלא היה קפידא בזה משום טומאה, מדצריך לומר כמה דאית ביה נשמה טפי ניחא ליה כי היכי דליציל ציבעיה, ולא קאמר בפשיטות דניחא ליה טפי כי היכי שיצא הדם בעודו בחיים ויהיה דם טהור ולא יטמא. וגם התוס' כשכתבו שחלזון שבמשכן מיד כשיוצא מן הים היו מוציאין דמו בעודו בכחו, כתבו ג\"כ טעם זה כי היכי דליציל ציבעיה, ולא כתבו בפשיטות כי היכי שלא יטמא, משמע שלא היה קפידא בזה משום טומאה. והגם שיש לומר, מאחר שהחלזון עיקר גידולו בים, להכי הגם שהוא מינא דצב הוא טהור, כדתנן במסכת כלים (פי\"ז מי\"ג) כל שבים טהור. ומה שדחה זאת הרב בעל תפארת ישראל, דכיון דהחלזון יכול לחיות נמי ביבשה, כדמשמע מפרש\"י במס' מגילה (ו.) על דרשת הכתוב עמים הר יקראו וגו', שהחלזון עולה מן הים להרים. וכן משמע במס' סנהדרין (צא.) עלה להר וראה שהיום אין בו אלא חלזון אחד וכו', ובספרי (ברכה, פסקא שנד) מקום בים שמוטל בהרים וכו' יעו\"ש וא\"כ הוי ככלב הים שטמא מפני שבורח ליבשה, כדתנן במס' כלים (שם). דבריו תמוהין. דהאי דמטמא כלב הים יחידאה הוא, כדתנן (שם) חוץ מכלב הים מפני שבורח ליבשה דברי רבי עקיבא. אבל ת\"ק וסתמא דמתני' (רפ\"י שם) דלא כוותיה אלא כל שבים טהור ואפילו כלב הים, ומהאי טעמא לא פסק הרמב\"ם ז\"ל כר\"ע כמו שבארנו בחיבורנו סדרי טהרות מס' כלים (קי: ארוך ד\"ה עצמות) יעו\"ש, ושפיר החלזון אינו מטמא אע\"ג דהוא מינא דצב, דהוא בכלל כל שבים טהור, וכמו דמהאי טעמא נמי מטהרינן עכבר של ים במס' חולין (קכז.) יעו\"ש: ", + "אכן גם זה אינו, דהרי ודאי אנו צריכין לתרוצי מילתא דתכלת אליבא דכולי עלמא, וכפי הנ\"ל עדיין תקשי, הניחא לרבנן אבל לרבי עקיבא דמטמא כלב הים מפני שבורח ליבשה מאי איכא למימר, ואולי זה באמת כוונת התפארת ישראל בדחיתו: ", + "מיהו נראה לומר, דאע\"ג שנתבאר שעולה מן הים להרים ויכול לחיות ולהשריץ שם, כמו שבארנו במאמר הנכבד \"שפוני טמוני חול\" (סי' ב' סעיף ב'), מ\"מ אינו יכול לחיות בלא מים דהיינו מי הים, ואפילו במים מתוקים אינו יכול לחיות, כי אם במי הים שהם מלוחים, כמו שנתבאר מלשון הרמב\"ם ז\"ל, ובים המלח הוא מצוי. ורק כשחופר עצמו בארץ בעומק קרקע הים, שהארץ לחה שמה מרטיבות מי הים יכול לחיות זמן רב מחמת רטיבות ומליחת המים, והיינו שאינו עולה אלא להרים שבים, כלשון הספרי, מקום בים שמוטל בהרים וכו',והיינו בהרים שבים, לאשר שם לפעמים הים גועש ועולה, והחלזון עולה עמו וחופר עצמו שם בעומק עפר וחול ההר, ונשאר שמה אחר שהים נופל ונח מזעפו, ויכול לחיות ולהשריץ שמה מרטיבת מי הים הנשאר שמה. והיינו שכתבו התוס' במס' שבת (עג:) דחלזון לא הוי גידולי קרקע ודג הוא כלפי בהמה, הגם שכתבו (שם עה.) שאינו כמו דג שיהיה חייב אצידה שלו משום נטילת נשמה, והיינו שאינו צריך כל כך מים כמו דג ממש, מיהו בלא מים כלל ודאי אי אפשר לו לחיות כמו גידולי קרקע ובזה הוי כמו דג. ומעתה אתי שפיר נמי אפילו לר\"ע, דעד כאן לא מטמא רבי עקיבא אלא בכלב הים מפני שבורח ליבשה, היינו שבורח ליבשה ואין צריך אפילו רטיבת מי הים, אבל החלזון הגם שיכול לחיות ביבשה, היינו במקום רפש ורטיבת מי הים, אבל ביבשה ממש אי אפשר לו לחיות, והוי בכלל כל שבים טהור. ועיין חולין (קכז.) ביברי דנרש אינן מן הישוב, ועיין בערוך (ערך ביברי) ובמוספיא (שם): ", + "ולכאורה היה נראה להביא ראיה, דמינא דצב טמא אפילו גידולו במים, מהא דמס' חולין (קכז.) תנו רבנן הצב למינהו (ויקרא יא) להביא הערוד ובן הנפילים וסלמנדרא יעו\"ש, והרי בן הנפילים משמע במדרש (שמו\"ר פט\"ו) שגידולו במים דאמרינן (שם) שנתקשה משה בשרצים וזעזע הקב\"ה את היבשה והראהו את הצב, זעזע את המים והראהו את בן הנפילים, זעזע את המדבר והראהו את הערוד, זעזע את האש והראהו את הסלמנדרא יעו\"ש. משמע דבן הנפילים גידולו במים, מדהוצרך לזעזע את המים להראותו, ומ\"מ מרבינן ליה לטומאה בכלל מינא דצב: ", + "אולם נראה דהא דאמרינן זעזע את המים והראהו את בן הנפילים, לאו משום שבן הנפילים גידולו במים הוא, אלא נראה שמקום גידולו הוא בארץ תחת המים ואין חיותו מרטיבת המים, ורק כיון שגידולו בארץ שתחת המים, להכי הוצרך לזעזע את המים להראותו: ", + "ומיושב בזה פירש\"י ז\"ל במס' חולין (שם) דמפרש על מה דמסיים ברייתא הנ\"ל וכשהיה מגיע רבי עקיבא לפסוק זה אומר מה רבו מעשיך ה' (תהילים ק״ד:כ״ד) יש לך בריות גדלות בים ויש לך בריות גדלות ביבשה כו', יש לך בריות גדלות באור כו', ופירש\"י ז\"ל לפסוק זה, משום דמיירי בסלמנדרא ע\"כ, והוי קשיא לן אמאי לא קאמר משום דמיירי בבן הנפילים, לפי מה דמשמע מהמדרש דבן הנפילים גידולו במים. אכן לפי הנ\"ל ניחא, דבאמת בן הנפילים אין גידולו במים, כיון דמרבינן ליה לטומאה משום מינא דצב, ובאמת לולא פירש\"י ז\"ל, הייתי אומר, דהך ברייתא דמרבה בן הנפילים לטומאה, רבי עקיבא היא דמטמא כלב הים, מפני שבורח אל היבשה, ובן הנפילים נמי אע\"ג דגידולו במים כדמשמע מהמדרש, קים ליה דבורח נמי ליבשה, וכדמסיים וכשהיה רבי עקיבא מגיע לפסוק זה כו', משמע דרבי עקיבא הוא דדריש להאי קרא הכי: ", + "ונראה, שבאמת זה היה פי' הרמב\"ם ז\"ל בסוגיא זו ומיושב בזה תמיהת המשנה למלך (אה\"ע פ\"ד ה\"א) שתמה, למה השמיט הרמב\"ם ז\"ל ברייתא זו, וכפי מה שנתבאר ניחא, דהרמב\"ם ז\"ל סבר דהך ברייתא דמרבה בן הנפילים לטומאה, הגם דגידולו במים רבי עקיבא הוא דמטמא כלב הים, והוא ז\"ל הרי לא פסק כרבי עקיבא, להכי השמיט הך ברייתא. אולם מפירש\"י ז\"ל נראה מבואר, כמו שכתבנו. דבקושטא בן הנפילים גידולי קרקע הוא ולא גידולי מים כלל: ", + "אמנם, הוצרכנו לכל זה כפי החלטת הגאון בעל תפארת ישראל ז\"ל דהחלזון הוא ממינא דצב, וכפי פשטות משמעות לשון המדרש הנ\"ל החלזון הזה כשהוא גדל מלבושו גדל עמו, אולם השתא הכא, אחר שזכיתי לראותו, ראיתי, הגם שלבושו גדל עמו כדאיתא במדרש, אבל לאו מינא דצב הוא, כי הצב כולו טמון בלבוש וכיסויו עצם קרני, אבל לבוש החלזון לבושו הוא בשר סחוסי, ולבושו מתחיל מתחת לראשו, וא\"כ מעיקרא לא קשיא מידי: ", + "הן אמת, דאכתי יש לעיין בזה, היאך הוכשר דמו למלאכת המשכן ולמצות ציצית, דנהי דלאו ממינא דצב הוא ואינו מטמא, מיהו על כל פנים הוא דג טמא שיש לו סנפיר ואין לו קשקשת, וקרא כתיב למען תהיה תורת ה' בפיך דבעינן מן המותר בפיך, כדאמרי' במס' שבת (כח:) והגם דהאי קרא בתפלין הוא דכתיב, הא איתקש כל התורה כולה לתפלין, במס' קידושין (לה.). וכן כתב המג\"א (או\"ח סי' תקפ\"ו סקי\"ג) להלכה, דבכל מצות התורה בעינן מן המותר בפיך מהאי טעמא דאיתקש לתפלין יעו\"ש: ", + "איברא, דמסוגיא דשבת (שם) גופא מוכח, דלמלאכת המשכן לא היה קפידא משום מן המותר בפיך, מדאיבעיא לן התם מאי הוי עלה דתחש, וכמו שכתב הר\"ן במס' ר\"ה (פ\"ב) יעו\"ש. אכן נראה, דאין מזה סתירה לדעת המג\"א, דודאי הוקשו כל מצות התורה לתפילין, דבכולהו בעינן מן המותר בפיך כמו תפילין, ושאני מלאכת המשכן איבעיא לן מאי הוי עלה דתחש אי טמא היה או טהור היה, משום דאיכא גזירה שוה, דאהל אהל ממת, וכמו דבמת עור בהמה טמאה מטמאה אף למשכן הוכשר עור בהמה טמאה ולהכי קא בעי מאי הוי עלה דתחש, וכמו שביאר הרשב\"א במס' שבת (שם) בשם רבינו האי גאון ז\"ל, הבאתי לשונו בסדרי טהרות מס' כלים (רמ\"א, ד\"ה ת\"ל) יעו\"ש, ונראה דגם לפי מה דמסיק דתחש טהור היה, היינו דקושטא הכי הוי, אבל אין קפידא למלאכת המשכן משום מן המותר בפיך, דהא מגז\"ש דאהל אהל ממת מוכח דאין קפידא בזה במלאכת המשכן. ומיושב בזה מה דהוכשר תולעת שני במלאכת המשכן, דהוא דם תולעת דהוי שרץ הארץ. וכן המור בקטורת שכתב הרמב\"ם בהל' כלי המקדש (פ\"א ה\"ג) שהוא דם הצרור בחי' שבהודו, והראב\"ד השיגו באמת שאין דעתו מקובלת שיכנסו במקדש דם חיה ומכ\"ש דם חיה טמאה, והכבף משנה הליץ בעד הרמב\"ם, כיון שנשתנה מצורת דם ונעשה כעפר בעלמא יעו\"ש, אכן תירוצו אינו מעלה ארוכה אלא כלפי דלא ליתסר משום דבעינן ממשקה ישראל, ושפיר תירץ כיון שנשתנה ונעשה כעפר בעלמא שרי, וכדעת רבינו יונה המובא ברא\"ש (מס' ברכות פ' כיצד מברכין סי' ל\"ה) והוי ממשקה ישראל, אכן אכתי לא העלה ארוכה דליתסר משום דבעינן מן המותר בפיך ובמה דבעינן מן המותר בפיך אפילו שערות ועור בהמה טמאה פסולין אע\"ג דבשערות ועור ליכא איסור אכילה, אבל לפי מה שנתבאר ניחא, דכיון דהוי ממשקה ישראל, משום מן המותר בפיך לא איכפת לן, דגבי מלאכת משכן לא קפדינן על מן המותר בפיך מכח גז\"ש דאהל אאהל ממת, ושפיר ג\"כ הא דהוכשר תכלת למלאכת המשכן, הגם שבא מחלזון שהוא דג טמא, ועיין ירושלמי שבת (פ\"ז ה\"ב) ואתיא כהאי דאמר רבי שמואל בשם רבי אהבו מותר לעשות אהלים מעור בהמה טמאה יעו\"ש: ", + "אבל אכתי קשה, היאך הוכשר התכלת למצות ציצית לדעת המג\"א, דגם לענין זה הוקשו כל התורה לתפלין, דבעינן מן המותר בפיך: ", + "הן אמת, שבתשו' נודע ביהודה מהדו\"ת השיג על המג\"א בזה והביא ראיה מהאי דמסכת סוכה (כג.) בפול קשור כולי עלמא לא פליגי דכשר לדופן סוכה ע\"ש, והרי פול לאו מן המותר בפיך הוא, ואפילו הכי מותר לתשמיש מצוה לעשות ממנו דפנות לסוכה, אלא ודאי דלענין זה לא הוקשה כל התורה לתפלין יעו\"ש, ואני תמה, הרי היכא דבעינן מן המותר בפיך ממעטינן נמי מידי דלאו בר אכילה כלל, כגון מיני מתכות ועץ ואבן, כמו שפירשו רש\"י והר\"ן ז\"ל במס' מגילה (כג:) דלהכי ציפן זהב פסול משום דכתיב למען תהיה תורת ה' בפיך מן המותר בפיך יעו\"ש, וכן פירש\"י ז\"ל במס' גיטין (מה:) יעו\"ש. והגם שהנודע ביהודה מהדו\"ק (חאו\"ח סי' א') דחה פירש\"י והר\"ן ז\"ל באמת הבנין, ותמה בזה אטו זהב אסור בפיך הוא יעו\"ש, אין אנו אחראין לזה, כי בעניותין בעזהש\"י דבריהם ז\"ל המה קילורין לעינינו ונכונים מאד בסברא, דודאי אינו נופל לשון מעלה וחשיבות מצד שהוא מותר, אלא בדבר שנופל עליו לשון חסרון ופחיתות מצד שהוא אסור, וזה שייך דוקא במידי דבר אכילה, דשייך ביה לשון איסור והיתר, אבל במידי דלאו בר אכילה, דלא שייך ביה לשון איסור והיתר, כיון שאין נופל עליו לשון חסרון ופחיתות מצד איסור, אין נופל עליו ג\"כ לשון מעלה וחשיבות מצד היתר, וכיון שהצריכה תורה שיהיה דבר שיש בו חשיבות ומעלה, מצד שהוא מן המותר בפיך, שמעינן ממילא, דצריך להיות ממידי דבר אכילה דשייך ביה לשון איסור והיתר, אבל זהב דלאו בר אכילה, ולא שייך ביה חסרון מן האסור בפיך, לא מיקרי נמי מן המותר בפיך, ומזה דנתי לפסול בתי התפלין, אשר חדשים מקרוב באו, שמעמידים דפנות הבתים על ידי שמדבקים סיד הרבה ועב בדפנות הבתים מבפנים, דזה לא הוי מן המותר בפיך, כפירש\"י והר\"ן ז\"ל, ומצוה לפרסם, כי שמעתי יש מקילים בדבר, ותמיהני מי ירים ראש להעיז ולהקל נגד רבותינו רש\"י והר\"ן ז\"ל. ", + "ומה שהעיר הנודע ביהודה (שם) שרש\"י ז\"ל בעצמו הדר ביה מפירושו, ומפרש במס' סנהדרין (מח:) ובמס' מנחות (מב:) טעם אחר להא דציפן זהב פסולות מהלכה למשה מסיני יעו\"ש. לדעתי אין כאן חזרה, אלא נראה פשוט, כי באמת יש לפרש שני פירושים, בהא דציפן זהב א) שגוף הבתים שהפרשיות מונחין בהם עשאן מזהב, ובזה שייך לפסול משום דבעינן מן המותר בפיך, ב) יש לפרש ציפן זהב, שהבתים עשוין כהלכתן, אלא שעל הבתים ציפה זהב, ובזה לא שייך למיפסל משום מן המותר בפיך, אלא מהלכה משום שאין הבית רואה את האויר, וכמו שחקר באמת הנוב\"י (שם) בפי' ציפן זהב יעו\"ש, ורש\"י ז\"ל סבירא ליה שני הפירושים אמת להלכה, להכי פירש פעם כך ופעם כך, ובמס' מגילה דקתני הרי זו דרך חיצונים, דהיינו שהולכים אחר דעתם ומבזים מדרש חכמים, מפרש ציפן זהב שעשה הבתים עצמן זהב, דממועט מדרשא דקרא דלמען תהיה תורת ה' בפיך, ובסנהדרין (שם) דקתני פסולות מפרש ציפן זהב לתפלין דהיינו שעל הבתים ציפה זהב ופסולות מהלכה למשה מסיני. ומעתה, אחרי שנתבאר, דהיכא דבעינן מן המותר בפיך, ממעטינן נמי מידי דלאו בר אכילה כלל, א\"כ היאך אפשר להצריך בסוכה מן המותר בפיך, הרי א\"כ יחסר אפילו דפנות של עץ ואבן, ואיזה סוכה אשר תעשה, והרי כל עיקר מצות סוכה דהיינו הסכך, מצותו מפסולת גורן ויקב, דהיינו מידי דלאו בר אכילה, ומעתה נראה דלא שייך לאקושי לתפלין בענין זה דליבעי מן המותר בפיך, אלא מצוה או הכשר מצוה הצריכה להיות ממין מידי דבר אכילה, כגון תפלין וספרים ורצועות ושופר שבא ממינא דבר אכילה, דהיינו מבהמה, בזה שייך לאקושי לתפלין שיהיה מן המותר בפיך, אבל בסוכה דהמצוה אינה צריכה להיות ממינא דבר אכילה, דוקא, שפיר אפילו כי עביד לה ממינא דבר אכילה, ולא בעינן ממין המותר בפיך, כיון דעיקר המצוה הוא אפילו מדבר שאינו אוכל כלל, ושפיר קאמר הש\"ס בפול קשור כ\"ע לא פליגי דכשר לדופן סוכה. [שוב ראיתי לגדול אחד מגדולי זמנינו שחטט בסברא זו ליישב שיטת המג\"א מקושית הנודע ביהודה, אכן תמיהני על עוצם בקיאותו, שלא הביא סמוכין לזה מפירש\"י והר\"ן ז\"ל כמו שביארנו, גם מה שהעיר לתרץ קושית הנודע ביהודה חאה\"ע (סימן קנב קנג) על פי דברי רבינו האי גאון שברשב\"א במס' שבת יעו\"ש, תמיהני איך לא זכר שכבר העירותי בזה כלאחר יד בסדרי טהרות מס' כלים (רמב: ד\"ה ואלא) יעו\"ש]: ", + "ובאמת, נראה מפורש כסברת רש\"י ז\"ל, דמותר אינו נקרא מותר, אלא דבר שיש בו איסור והיתר, מלשון הש\"ס במסכת שבת (קח.) דשאל ליה קרנא לרב, מניין שאין כותבין תפלין אלא על עור בהמה טהורה בלבד, א\"ל דכתיב (שמות י׳:א׳) למען תהיה תורת ה' בפיך מן המותר בפיך יעו\"ש. ומדדייק מינה, דרק על עור בהמה טהורה כתבינן, ולא אמר דבא להוציא רק עור בהמה טמאה, אבל על הנייר דג\"כ אין בו איסור אכתי מניין דלא כתבינן, שמע מינה דבדרשא זו אימעוט נמי נייר, דלא כתבינן, והיינו דמותר בפיך לא שייך לומר, אלא בדבר שיש בו איסור והיתר, אבל בדבר שאינו בר מינא דאכילה כלל, לא שייך כלל לקרותו מותר. וכדאיתא בחגיגה (כו:) דדייק דשלחן שבמקדש מיטלטל מלא וריקן הוי, ומקבל טומאה, ממה שקראו הכתוב (ויקרא כ״ד:ו׳) השלחן הטהור, מכלל שהוא טמא. דאם היה כלי עץ העשוי לנחת, לא שייך לקרותו טהור, כיון שאינו בגדר קבלת טומאה כלל, וכהאי גוונא אמרינן במס' סוכה (נב.) דוד קראו טמא שנאמר לב טהור ברא לי וגו' מכלל דאיכא טמא יעו\"ש, והיינו דאי לא הוי שייך ביה טמא, לא הוי שייך נמי לקרותו טהור: ", + "ומאחר שנתישב דעת המג\"א, דעכ\"פ במצוה או הכשר מצוה הצריכה להיות ממינא דבר אכילה, בעינן מן המותר בפיך, א\"כ צריך ביאור, היאך הוכשר דם חלזון שהוא דג טמא לתכלת שבציצית, וכבר עמדו בזה גדולי עולם הנודע ביהודה מהדו\"ת (שם) והגאון חיד\"א בנחל קדומים (פ' תרומה) ובתשו' חתם סופר (חיו\"ד סי' רעו) יעו\"ש, אלא שהם העמידו קושייתם על תכלת שבמלאכת המשכן, ולא ביארו כל הצורך כמו שביאנו אנו בעזהש\"י, דעיקר הקושיא הוא על תכלת שבציצית, ובאמת לא מצאתי בדבריהם תירוץ מרווח על קושיא זו: ", + "והנראה לע\"ד לפי מה שנתבאר שהחלזון הוא מין דג, נהי שהוא טמא אכן דמו מותר מדאורייתא, דכל דם דגים טמאים נראה שאין בו איסור דאורייתא, דהרי איסור דם ליכא אלא בבהמה וחיה ועוף, כדאיתא בכריתות (כ: ושם), אבל דם שרצים ודגים וחגבים אין בהם איסור דם, אלא דשרצים דמן כבשרן והותרו בו משום שרץ לוקה כדאיתא (שם:) ואפילו בשאר השרצים שאינם משמונה שרצים כדאיתא (שם ד:) אבל דם דגים וחגבים לא מצינו בהו איסור דאורייתא, זולת מה שכתב הרמב\"ם ז\"ל בהל' מאכלות אסורות (פ\"ו ה\"א) ודם דגים וחגבים טמאים אסור משום שהוא תמצית גופן כחלב בהמה טמאה ע\"כ יעו\"ש. והנה גם בחלב בהמה טמאה כתב הרמב\"ם ז\"ל (שם פ\"ג ה\"ו) שאין לוקין על אכילתו, אלא דשם אסור מדאורייתא, ורק דהוי כמו חצי שיעור יעו\"ש, אבל דם חגבים ודגים טמאים נראה דאין אסור אלא מדרבנן, דלא עדיף מצירן דאינו אסור אלא מדרבנן, כדאיתא בתוס' במס' בכורות (ו: ד\"ה לאסור), ובמס' חולין (צט: ד\"ה שאני), וברא\"ש מס' ע\"ז (פ\"ב סי' לה) וכן פסק להלכה בש\"ע יו\"ד (סי' פ\"ג סעיף ה'). וראיה לזה דדם דגים הוא בכלל צירן דאינו אסור אלא מדרבנן, מהא דכתב הרא\"ש ז\"ל לבתר דמסיק דציר דגים טמאים אינו אסור אלא מדרבנן, וז\"ל: ועל זה אנו סומכין כשמביאין בקרון אחד או בחבית אחת דגים מלוחים טהורים וטמאין יחד, שמתירין אותו, דספיקא דרבנן הוא, שמא לא נמלחו בתחלה ביחד, ואחר שפלטו כל צירן עירבן יחד ע\"כ. והובא בש\"ע יו\"ד (שם). ואם איתא דדם דגים לאו בכלל צירן ואסור מדאורייתא, א\"כ מה בכך דצירן דרבנן, אכתי הוי ספיקא דאורייתא, שמא קודם פליטת דמן עירבן יחד, אלא ודאי דדמן בכלל צירן שאינו אלא מדרבנן, והיינו דחלב בהמה טמאה איתרבי מהטמאין ומגמל גמל לרבנן, או מאת הגמל לרבי שמעון, כדאיתא במס' בכורות (שם). אבל בדגים וחגבים טמאים ליכא קרא, להכי צירן ודמן בכלל שרי מדאורייתא, וכן הוא משמעות לשון הגהת רמ\"א ביו\"ד (סוס\"י ס\"ו) שכתב, וכל דם דגים ודם אדם, הואיל ומדינא שרי אינו אוסר תערובתו עכ\"ל, וכל דם דגים משמע דכולל דם דגים טמאים ג\"כ, וכן נראה ממה שלא הובא כלל דין דם דגים טמאים בש\"ע יו\"ד, משמע דהוא בכלל צירן שנזכר בסי' פ\"ג: ", + "והנה, מאחר שנתבאר, שדם דגים טמאים שרי מדאורייתא, שפיר שהוכשר דם החלזון למלאכת המשכן ולציצית, דכיון דהדם שרי מדאורייתא הוי מן המותר בפיך, ושאני עור בהמה טמאה, דהגם דשרי באכילה לא הוי מן המותר בפיך, דהיתרו הוא רק, משום שאינו ראוי לאכילה, אבל דם דגים טמאים דשרי, הגם שראוי לאכילה, שפיר הוי מן המותר בפיך. כן נראה נכון בעזהש\"י: ", + "ומקום אתי לומר, דאפילו לכשנחליט דהחלזון הוא ממינא דצב, כפשטות משמעות לשון המדרש, נמי לא קשיא מידי, לפי מה שנתבאר במאמרנו \"שפוני טמוני חול\" (סי' ב' סעיף ט') בשם ר\"ת, דהחלזון יש בו שני מיני דמים, אחד אשר מיפקד פקיד,ואחד אשר מבלע בלועי, ודם הראוי לצביעה הוא הדם אשר מיפקד פקיד בגויה בכיס כעין שלפוחית, ומעתה יש לומר, דזה הדם הנצרר בו ומיפקד פקיד בהשלפוחית, אינו מגופו רק מה שמכנס מצמחי הים ודומה לדבש דבורים שמותר מפני שמכניסות אותו לגופן ואין ממצות אותו מגופן כדאמרינן במס' בכורות (ז:) והכא נמי הדם שהוא מיפקד פקיד וראוי לצביעה, אין ממצה אותו מגופו ואין בו לא טומאה ולא איסור, ואי משום קבלת טומאה שמקבל טומאה מהחלזון כשלוקחין אותו מחלזון מת למ\"ד טומאת משקין דאורייתא, אפשר דלא חשיב משקה כלל, דאע\"ג דדם הוי משקה, היינו דם הנפש ודם מגפתו דילפינן לה במס' נדה (נה:) ובתוספתא דשבת (פ\"ט) מהא דכתיב (במדבר כ״ג:כ״ד) ודם חללים ישתה, אבל דם זה שהוא מיפקד פקיד ממה שמכנס לגופו ואינו ממצה אותו מגופו, לא הוי בכלל דם חללים, שיחשב משקה, והרי דם הנדה נמי לא הוי חשיב משקה ומצריך ליה בתוספתא (שם) רבויא בפני עצמו, מהא דכתיב (ויקרא י״ב:ז׳) ממקור דמיה ואומר (זכריה י״ג:א׳) ביום ההוא יהיה מקור נפתח וגו' יעו\"ש. ומלבד זה הרי כשמבשלין את הדם עם הסממנים שיהיה ראוי לצביעה, הרי נפסל מאכילת כלב ואזדא ליה טומאתו שקיבל, ועיין רמב\"ן בנמוקי תורה (פ' תצוה) שביאר כעין זה לענין מור יעו\"ש: ", + "ו. ובפתילי ראשו כמין אונקלאות ויתדות כפופים. כמו שנתבאר במאמרנו (שם סעיף ה') שהחלזון יוצאין מן ראשו פתילים כפופים כמין אונקלאות ויתדות כפופים, יעו\"ש: ", + "ז. ובפתיליו הארוכים שהם בדמות נחש. כמו שנתבאר במאמרנו (שם סעיף ו) שהחלזון יש בו פתילים כמין דמות נחש, ונראה שהוראת שם חלזון הוא ג\"כ על שם פתיליו הללו, שבהם מושך ואוחז וסובב מה שרוצה לאחוז מלשון וחליזת חילוזה, דגבי מלכת שבא (בתרגום שני פסוק ב) שמענינו שצמצמה וסבבה את בגדיה הסובבים אותה. וכן היא באמת טבע חלזון זה שמצאנו, שבפתיליו הארוכים הוא סובב ואוחז מה שרוצה לאחוז, ומענין זה נקרא גם הצלצל, חלזון. שעל הא דכתיב (דברים כ״ח:מ״ב) יירש הצלצל, תרגום ירושלמי חלזונא, ובמדרש תנחומא (פ' וארא) הובא בילקוט (שם רמז קפה) כיצד היה הברד יורד רבי פנחס ורבי יהודה הלוי אחד מהם אומר כחלזון הזה היה יורד ומקצץ את האילנות כו' יעו\"ש על שם שמסבב עצמו סביב האילן לקצצו: ", + "ח. ובהיבלות שמכוסים על פתיליו, מפוצלים פצלות רבות, וקצת מהם במראה אלמוג (קרעלע). כמו שנתבאר במאמרנו (שם), שעל פתילי החלזון ישנו כמי יבלות אדומים בתואר בשר, שלכן נקראו היבלות האדומים שבעין בשם חלזון ונחש. ובאמת גם על עור הנחש יש בו חברבורות נקודות נקודות, וכדאיתא במדרש ב\"ר (פ\"כ) רבי הושעיא דסכנין בשם רבי לוי אררו בצרעת הלין סלעיא דביה צרען אינון, ופירש\"י אותם כתמים שבו הנראים כסלעים קטנים צרעת הן יעו\"ש, אלא שהיבלות שבעור הנחש המה חלקים, ושעל פתילי החלזון המה מפוצלים פצלות. ובזה יש לכוון מסקנת הש\"ס במס' בכורות (לח:), חלזון הוא נחש, עם ברייתא דתוספתא (שם) חלזון כמשמעו נחש כמשמעו, יעו\"ש: ", + "ט. ובדמו השחור כדיו. כמו שנתבאר במאמרנו (שם סעיף ז') שהחלזון דמו שחור כדיו, וכעת מצאתי קצת סמך לדבר זה, מירושלמי מס' נדה (פ\"ב ה\"ז) רבי יעקב בר זבדי אייתי קומי רבי אהבו דם שעיר באדום דם דגים בשחור יעו\"ש, אלמא סתם דגים דמן שחור. והיינו כדיו דשחור דדם נדה מפרש במס' נדה (כ.) ושחור שאמרו דיו יעו\"ש, והגם שאנו רואים שיש דם אדום בדגים, על כרחנו לומר שסתם רוב מיני דגים שבים דמן שחור, וכיון דאמרינן על חלזון וברייתו דומה לדג, משמע שדמו כדם רוב דגים שהוא שחור כדיו: ", + "י. ובמה שדרכו להטמין ולחפור עצמו בארץ בפתילי ראשו, כשמוצאין אותו בבצעי המים בהרים שבים, שנשארו אחר אשר ישקע הים מגעשו. כמו שנתבאר במאמרנו (שם סעיף ח') מספר הקנה שהחלזון דרכו לחפור ולתקוע עצמו בארץ: ", + "יא. ובתרתי מיני דמים שיש בו האחד שהוא מיפקד פקיד הראוי לצביעה, והשני שהוא מיבלע בלועי. כמו שנתבאר במאמרנו (שם סעיף ט') מדברי ר\"ת בתוס' מס' שבת (עה. ד\"ה כי היכי) וכן נזכרו עוד דברי ר\"ת הללו בתוס' מס' כתובות (ה: ד\"ה דמפקד פקיד) שהחלזון יש בו תרתי מיני דמים, ודם הראוי לצביעה מיפקד פקיד, והגם שהרבה מהראשונים ז\"ל עמדו בקושית התוס' ולא תירצו כתי' ר\"ת, לאו משום דלא סבירא להו, אלא דלא פסיקא להו, ואין לנו להזניח פשיטותא דר\"ת, ממה דלא פסיקא להו מילתא לשאר ראשונים ז\"ל, והגם דמלשון רש\"י ז\"ל במס' שבת (כו.) דמפרש יוגבים לשון יוקבים, שעוצרין ופוצעין את החלזון להוציא דמו, כדאמרן בפ' כלל גדול יעו\"ש, משמע לכאורה דדם הראוי לצביעה מיבלע בלועי וצריך עצירה ודחיקה להוציא דמו. אכן באמת אינו ראיה כלל, דאפילו מפקד פקיד צריך פציעה ודחיקה, שעי\"ז מריק דמו מעצמו בעודו בחיים, על ידי הרגש צער הדחיקה והפציעה. וזה פי' הש\"ס (שם עה.) כל כמה דאית ביה נשמה ניחא ליה טפי כי היכי דליציל ציבעיה, דכשמירק דמו מעצמו בחייו מירק הצליל והמובחר, והפסולת נשאר, וכן באמת טבע החלזון שמצאנו, שמחמת הרגש צער מירק דמו בחיותו, כמו שנתבאר. והנה אחד מהחברים יצ\"ו שאלני מתשובת בשמים ראש (סי' רמד) שמשמעות דבריו דלא כשיטת ר\"ת ז\"ל, אכן באמת ספר זה סבר איזה זמן היה במחיצתי ורחקתיו לאשר ראיתי בו דברים זרים ואינו בדוק אצלנו, והגאון בעל חתם סופר כנהו בשם כזבי הראש, והתשובה לענין חלזון נגלה לפני מכבר, ולא רציתי להביאו ולפלפל כלל בדבריו, אכן לאשר נשאלתי, מוכרח אני להביא לשונו ולהראות שאפילו יהיה שהרא\"ש ז\"ל חתים עלה, הנה מבואר מלשונו ממש כדברי ר\"ת ז\"ל וז\"ל: שהשיב להשואל על ענין דג אחד שדמו ירוק ויכולין לצבוע בדמו לצבע כעין הרקיע אם יש לסמוך שהוא החלזון וראוי לתכלת והשיב כיון שאין אתה מוציא עיקר סימנו שדמו אינו מובלע כלל וכלל ובדחיקה בעלמא יוצא, אין זה חלזון אף שצבעו דומה לים ורקיע, עכ\"ל הצריך לעניננו. והנה באמת לשון ים סובל שני פירושים, או דכוונתו שעיקר סימן החלזון הוא שדמו מבלע בליע, וקאמר כיון שאין אתה מוציא עיקר סימנו, אלא שדמו של דג זה אינו מובלע כלל וכלל כו' אין זה חלזון, וכך נדמה לו לאחד מהחברים יצ\"ו ששאלני בזה. ויש ג\"כ לפרש שכולו הוא מאמר הנמשך כאחד, והכי קאמר כיון שאין אתה מוצא עיקר סימנו שהוא הוא שדמו אינו מובלע כלל וכלל ובדחיקה בעלמא יוצא, כלומר אלא שדג זה דמו מבלע בלוע, א\"כ אין זה חלזון כו' והוא ממש כדברי ר\"ת. ומעתה נחזי אנן לאיזה מן הפירושים נוטה יותר, ונראה דודאי סובל יותר לפרש בלשון התשובה כפי' השני, דהרי זה הסימן בהחלזון אי הדם שבו מבלע בלוע או מפקד פקיד לא נזכר מפורש בש\"ס, אלא מכללא איתמר, ואי הפי' הוא בלשון התשובה כפי' הראשון שעיקר סימנו של החלזון הוא שדמו הראוי לצביעה מבלע בלוע ועל כרחך שהיה לו איזה הוכחה לזה מהש\"ס, ואיך מיסתם לה סתים, וכתב כל כך בפשיטות בלא ראיה כאלו הוא דבר מוסכם ומפורש בש\"ס לעיני כל, אלא ודאי הא איך עליך לומר בפי' לשון התשובה, אלא כפי' השני, שעיקר סימנו של החלזון הוא, שדמו אינו מובלע כלל וכלל, אלא מפקד פקיד ויוצא בדחיקה בעלמא, ושפיר כתב לה בפשיטות דמיסמך סמיך וקאי אדברי ר\"ת ז\"ל המפורשים להדיא לעיני כל בתוס' מס' שבת ומס' כתובות, ואיצטמיד לן סימן זה, כי הנך רואה שהראשונים תפסו סימן זה בפשיטות, שהוא עיקר סימנו של החלזון: ", + "הנה נתבאר, שאחד עשר סימנים של החלזון שנתבארו מהש\"ס ומתורתן של הראשונים ז\"ל כאן נמצאו, כאן היו, בזה החלזון שמצאנוהו בעזהש\"י: ", + "שוב נתגלה לנו מפורש, שהתכלת היה מדם חלזון זה שמצאנוהו. דהנה בספר העיטור (חלק שני שער הציצית דף כט ע\"ב) כתב, ובשאלה לרב נחשון ריש מתיבתא תכלת דומה לים וכו' ושמו על שם ערבי למאסמ\"א כו' יעו\"ש. והנה בספר קאנון הגדול לאבן סיני, אשר רוב דבריו לקוחים מן גאלינוס, והעתיקו החכם ר' יוסף אבן ויואש ז\"ל, ונדפס בעיר נאפולי שנת רנ\"ב בספר שני (סי' רסט), מביא זה החלזון שלוקחין ממנו קליפת העצם לבית המרכולת, וכן הוא עד היום, ותרגמו בלשון לאטין העתיקה למאסי\"ה יעו\"ש, נראה מפורש שהתכלת בא מדם זה החלזון ונקראת למאסמ\"א על שם זה החלזון, והגם שהקאנון מתרגמו בלשון לאטין ידוע שבלשון לאטין העתיקה מובלל הרבה שמות מלשון ערבי, ומדברי בעל העיטור הללו ראיה נמי, למה שבארנו במאמרנו הקטן \"שפוני טמוני חול\" שעוד בימי הגאונים היה תכלת, והיה נקרא בשם בין האומות אלא שלא היה מצוי לכל ישראל מחמת גודל יקרותו: \n" + ], + [ + "פרט השני במראה התכלת ", + "הנה, במאמרנו הקטן \"שפוני טמוני חול\" להיותנו מסופקים עוד אם תמצא ידנו העניה, למצוא את החלזון בכל סימניו, לא הארכנו שמה לבאר בפרטות מהות מראה התכלת מה היא, והאמנם כי בארנו (שם סי' ג') מדברי הרמב\"ם ורש\"י ז\"ל, שהתכלת נוטה ומעורב קצת עם מראה שחרות דיהה, והבאנו סמוכין לזה מהזוה\"ק ושאר מדרשי חז\"ל יעו\"ש, אבל פשיטא, שאין זה מהות מראה התכלת בפרטות, כי גם על כל מראה ומראה, לבן, אדום, ירוק, שחור, יכול ליפול לשון זה, לומר שיש בה נטיה לתערובות משחרות דיהה.", + "אולם כעת שהש\"י עזרני ברוב רחמיו וחסדיו למצוא את החלזון בכל סימניו כמו שנתבאר, ראיתי לבאר מהות מראה התכלת בפרטות. להיות איזה מן החברים יצ\"ו נסתבכו בזה, ודימו שיש בה מחלוקת בין ש\"ס בבלי לירושלמי, ואטעייהו לשון התוס' ז\"ל במס' סוכה (לא: ד\"ה הירוק כרתי) להיות נשתבשו בהבנת דבריהם, ולזאת ראיתי להעתיק ולבאר דבריהם למען יתלבנו הדברים: ", + "וז\"ל התוס' ז\"ל הירוק ככרתי, משמע שמראהו כצבע ויר\"ד בלעז (גרי\"ן בל\"א), וההיא דברכות משמע קצת שדומה לאירנד\"א (בלא\"ה בל\"א), דתנן התם פ\"ק (ט:) משיכיר בין תכלת לכרתי, משמע דמעט משונין זה מזה, ובמנחות פ' התכלת (מג.) אמרי' דתכלת דומה לים וים דומה לרקיע, וזהו כעין צבע שקורין אירנד\"א בלעז (בלא\"ה בל\"א), אבל בירושלמי (מס' ברכות פ\"א ה\"ב) משמע שהוא צבע ויר\"ד (גרי\"ן בל\"א), כעין עשבים, דאהיא דבין תכלת לכרתי מסיים ליה, תכלת דומה לים וים דומה לעשבים ועשבים לרקיע כו' יעו\"ש. ואינהו נשתבשו ונמשכו אחרי פשטות משמעות רהיטת לשונם, דמשמע לכאורה שעושים פלוגתא בין ש\"ס בבלי וירושלמי, במראית צבע התכלת, דלש\"ס בבלי הוא מראה אירנד\"א (בלא\"ה בל\"א), ולש\"ס ירושלמי היא מראה ויר\"ד (גרי\"ן בל\"א), אמנם באמת אם היה כוונת התוס' ז\"ל כן, היו הדברים מתמיהים מאד. חדא היאך שייך כלל מחלוקת במציאות במראה התכלת שהיה נוהג ובא בימי חכמי הש\"ס, ועוד למה נחתו לשויא פלוגתא בכדי מבבלי לירושלמי בענין מראה התכלת, כיון שבירושלמי ג\"כ לא אמרו תכלת דומה לעשבים, אלא תכלת דומה לים וים לעשבים, ופשיטא שע\"י דומה לדומה יש לדמות גם מראה תכלת (בלא\"ה) למראה עשבים (גרי\"ן), כידוע בטבע שמראה (גרי\"ן) הוא רק התמזגות ותערובות שני המראות (בלא\"ה וגע\"ל), וכמבואר מלשון הרמב\"ם ז\"ל (פ\"ט מהל' שבת הי\"ד) יעו\"ש. וכבר פירש\"י ז\"ל במס' סוטה (יז.) שהתכלת דומה לים וים דומה לרקיע, דאיצטריכו כל הני משום דתכלת לא דמי לרקיע כל כך אלא דומה לדומה, וא\"כ כשאמרו בירושלמי, תכלת דומה לים וים דומה לעשבים, היינו דומה לדומה, וזה עולה גם להש\"ס בבלי, וכל שלא לאפושי פלוגתא עדיף. הן אמת שבמדרש במדבר רבה (פי\"ד) ובשוחר טוב (מזמור כ\"ד ומזמור צ') איתא, שהתכלת דומה לעשבים ועשבים דומה לים כו', ומלשון זה מבואר שדמיון ראשון מהתכלת הוא לעשבים ולא לים. אכן כיון שבש\"ס בבלי בתלתא דוכתי בסמ' סוטה (יז.) ובסמ' מנחות (מג.) ובמס' חולין (פט.) ובירושלמי (שם) ובספרי (פ' שלח) וגם במדרש רבה (סו\"פ שלח) איתא שהתכלת דומה לים, וכן הוא בפסיקתא דרב כהנא (פסקא דמתן תורה) הראהו תכלת דומה לים. וכן הוא ג\"כ בספר הבהיר סמי תלתא מקמי שמונה ושיבושא דספרא הוא דעל בהנך תלתא דוכתי במדרש, וצריך להיות שהתכלת דומה לים וים דומה לעשבים, וכמו שכתבנו במאמרנו הקטן \"שפוני טמוני חול\" (סי' ב' סעיף א'), וכמו שנתבאר דלא שייך פלוגתא במציאות בדבר שהיה נוהג ובא בזמניהם, ובאמת לפי מה שיתבאר שמראה התכלת, הגם שעיקרה ושרשה היא מראה אירנד\"א (בלא\"ה בל\"א), מ\"מ פתוך ומתנוצץ מתוכה מעין ראה ויר\"ד (גרי\"ן בל\"א), אפילו שיבושא דספרא אין אנו צריכין לומר דעל: ", + "אמנם, באמת במראה התכלת לא נסתפקו התוס' מעולם, ופסיקא להו מילתא דמראה התכלת, עיקרה ושרשה היא כעין צבע אירנד\"א בלעז (בלא\"ה בל\"א), ופתוך ומתנוצץ מתוכה מעט כעין מראה ויר\"ד בלעז (גרי\"ן בל\"א) כמו שיתבאר, ובמראה הכרתי עצמה, דהיינו אותו המין הנקרא פור\"י או פוריי\"ש, ג\"כ אי אפשר לומר שנתספקו, דהיאך שייך להסתפק בדבר שהוא לפנינו ונראה לעין. אלא פסיקא לאו מילתא דכרתי הנקרא פור\"י או פוריי\"ש, עיקר שורש מראיתו היא ויר\"ד בלעז (גרי\"ן בל\"א), ופתוך ומתנוצץ מתוכו מעט כעין מראה אירנד\"א בלעז (בלא\"ה בל' אשכנז): ", + "אלא דאסתפק להו לשון המשנה, דיהיב כללא גבי אתרוג וקאמר הירוק ככרתי רבי יהודה פוסל, וכן לשון הש\"ס בחולין (מז:) אלא ירוקה דכשרה היכי דמי ככרתי, אי לשון זה כולל נמי ירקות כל עשבים ונקט כתרי, והוא הדין כשאר עשבים, או דילמא דוקא ירוק ככרתי קאמר, דהיינו ירקות אותו המין הנקרא פור\"י, שפתוך בו נמי כעין מראה אירנד\"א (בלא\"ה בל\"א), וזהו ביאור המשך דבריהם ז\"ל הירוק ככרתי, משמע שמראהו כצבע ויר\"ד בלעז (גרי\"ן בל\"א), כלומר ירוק שפוסל באתרוג משמע דהיינו ירוק עשבי (גרי\"ן בל\"א), מדקאמר דטעמא הוא משום דלא גמר פירא, ואנו רואים דכשלא גמר פירא מראה האתרוג הוא ויר\"ד בלעז כעין עשבים, וצריך לומר, דלשון כרתי כולל נמי ירקות שאר עשבים, וההיא דברכות משמע קצת שדומה לאירנד\"א בלעז (בלא\"ה בל\"א), כלומר דלשון כרתי דוקא כרתי ואינו כולל שאר עשבים, דתנן התם משיכיר בין תכלת לכרתי, משמע דמעט משונין זה מזה. ובמנחות אמרי' דתכלת דומה לים וים דומה לרקיע, וזהו כעין צבע שקורין אירנד\"א בלעז (בלא\"ה בל\"א), כלומר וא\"כ לשון כרתי דוקא ולא עשבים, א\"כ הכא נמי דקתני ירוק ככרתי היינו ככרתי דוקא, ואינו כולל שאר עשבים, אבל בירושלמי משמע שהוא צבע ויר\"ד (גרי\"ן בל\"א) כעין עשבים, כלומר דלשון כרתי לאו דוקא, אלא כולל נמי שאר עשבים, והכוונה הוא שירוק כצבע ויר\"ד (גרי\"ן בל\"א) כעין עשבים, דאההיא דבין תכלת לכרתי מסיים ליה תכלת דומה לים וים דומה לעשבים ועשבים לרקיע, כלומר מדמסיק אגדה זו תכלת דומה לים וים דומה לעשבים כו' ומתני' דבין תכלת לכרתי, נראה דמקביל עשבים באגדה זו כלפי כרתי, דמתני' משמע דכרתי לאו דוקא, אלא כולל נמי שאר עשבים, ובמס' חולין (שם ד\"ה אלא ירוקה ה\"ד ככרתי) מבואר יותר להדיא בלשונם ז\"ל דשקלא וטריא דידהו אינו במראה צבע התכלת ולא במראה הכרתי, דהיינו אותו המין הנקרא פור\"י, אלא במשמעות לשון המשנה והש\"ס, דמסמן ירוק ככרתי אי ככרתי דוקא או דילמא ככרתי לאו דוקא, וזה לשונם: וכתב בערוך דהוא צבע ירוק, ותרגום של חציר הוא כרתי [לפנינו בערוך תרגום של כרישין הוא כרתי, ונראה שבערוך שלפני בעלי התוספות היה הגירסא ותרגום של חציר הוא כרתי, ובאמת חציר דכתובים (תהילים ק״ד:י״ד) מצמיח חציר לבהמה מתרגמינן דמרבי עסבא כו', והיינו דשם קאי במאכל בהמה. על כרחך דחציר כולל כל העשבים, אכן חציר דתורה (במדבר יא) ואת החציר וגו' מתרגמינן וכרתי, והיינו דהתם במאכל אדם קאי והיינו אותו המין הנקרא פור\"י, ובלשון המשנה כרישים כדמפ' הערוך (שם ערך כרש א') והתוס' מביאים זה להקדמה לשקלא וטריא דידהו דמסקי]. ", + "ונראה דהוא צבע אינדי\"ש בלעז (בלא\"ה בל\"א) דהוא דמי לרקיע, כלומר ונראה דלשון ירוקה ככרתי דכשרה היינו צבע (בלא\"ה), דכרתי דוקא נקט למעוטי שאר עניני ירקות של עשבים, דהרי כרתי הוא שם מין מיוחד דמשמע שהוא דומה קצת לתכלת כדאמרינן משיכיר בין תכלת לכרתי, ואלו ירקות עשבים אינו דומה כלל לתכלת. ומדהתם כרתי דוקא, הכא נמי כרתי דוקא, ואינו כולל שאר עשבים, ועל זה סיימו דמיהו יש לומר דלא נקט ככרתי דוקא, ולמעוטי שאר עניני ירקות, אלא נקט כרתי והוא הדין ירוקה כשאר עשבים. והנה הזניחו מלהביא ראיה לזה מירושלמי שהביאו במס' סוכה, כי באמת אין ראיה כל כך מהירושלמי, דאפשר דאין מקביל כלל עשבים כלפי כרתי דמתני', והא דמסמיך אגדה זו עלה דמתני', הוא משום תכלת דאיירי בה במתני', ולהכי הזניחו ראיה זו, ומביאים ראיה מפירש\"י ז\"ל בגוף הסוגיא דלעיל גבי ירוקה כשרה מדרבי נתן פי' בקונטרס ירוקה כעשבים [כדלקמן] אלמא ככרתי לאו דוקא, כלומר דהרי רש\"י ז\"ל מלשון ככרתי גופיה נסיב לפרש ירוקה כעשבים, אלמא פסיקא ליה לרש\"י ז\"ל דלשון ככרתי הוא לאו דוקא, אלא כולל נמי שאר עשבים. ומיושב בזה מה שתמה על התוס' ז\"ל בספר לב אריה בחידושיו למס' חולין (שם): ", + "אמנם, מהות מראה התכלת בפרטות, הנה מבואר שעיקרה ושרשה הוא מראה אירנד\"א בלעז (בלא\"ה בל\"א), הדומה לים ורקיע כמבואר להדיא מכל הני דוכתי הנ\"ל, אלא שפתוך ביה נמי ומתנוצץ מתוכה כעין מראה עשבים ויר\"ד בלעז (גרי\"ן בל\"א), כדמוכח מהירושלמי והמדרשים הנ\"ל שהיא דומה לדומה לעשבים, וכן ממה דתנן במס' ברכות (שם) משיכיר בין תכלת לכרתי, משמע שהשינוי ביניהם מעט, כמו שכתבו התוס' במסכת סוכה ובמס' חולין (שם) וכן מבואר מלשון רש\"י ז\"ל במסכת גיטין (לא) רב נחמן חתניה דבי נשיאה הוי יתיב בגוהרקי דדהבא ופריס עליה סרבלא דכרתי, ופירש\"י צבע התכלת הדומה לכרתי יעו\"ש, וכן משמע במדרש רבה (במדבר פ\"ד) מעשה השלחן כנגד מלכות בית דוד שהשלחן מכסין בתכלת כנגד דוד שהיה צדיק וכתר לו הקב\"ה ברית מלכות לו ולבניו, והיינו דדרש שהתכלת רומז לכריתת ברית מלכות, מפני שהתכלת ירוק ככרתי כמו שפי' במת\"כ יעו\"ש. [ופירושו עיקר דלשאר הפירושים רמז למלכות שמענו רמז לכריתת ברית מלכות לא שמענו יעו\"ש], מכל זה מבואר שהתכלת דומה לכרתי מצד ירקות העשבי שמתנוצץ מתוכו, והשינוי שביניהם הוא רק שהתכלת עיקר שורש המראה היא דומה לאירנד\"א (בלא\"ה בל\"א), ומעט מתנוצץ מתוכה כעין מראה ויר\"ד (גרי\"ן בל\"א), וכרתי עיקר שורש המראה היא ויר\"ד (גרי\"ן בל\"א) ומעט מתנוצץ מתוכה כעין מראה אירנד\"א (בלא\"ה בל\"א), ובזה דומה יותר תכלת לכרתי מלשאר עשבין, דלכרתי יש לה דמיון משני צדדים מצד שני המראות שבה ולעשבים אין לה דמיון, אלא מצד מראה ויר\"ד (גרי\"ן בל\"א) אין לה דמיון עם עשבים שבשאר עשבים זולת כרתי לא פתיך בהו כלל מראה אירנד\"א (בלא\"ה בל\"א): ", + "ולאשר ראיתי רבים וכן שלמים זולתנו, כי אטעייהו לשון הרמב\"ם ז\"ל בהל' ציצית (פ\"ב סוף הלכה א' והלכה ד' והלכה ח') שכתב וכל שלא נצבע באותה צביעה פסול לציצית, אע\"פ שהיא כעין הרקיע כגון שצבעו באסטיס או בשחור כו', אע\"פ שנלקחה מן המומחה אם נבדקה ונודעה שנצבעה באחד משאר צבעונין המשחירים כו', היתה כולה תכלת עושה לבן שלה משאר צבעונין חוץ מן השחור, מפני שהוא נראה כתכלת כו' יעו\"ש. ושפטו מזה, שמראה התכלת היא שחורה ממש, ולזה הבינו ג\"כ כוונה בלתי מכוונת בדברינו הקצרים במאמרנו הקטן \"שפוני טמוני חול\" (סי' ג') שמה שכתבתי, שמדברי הרמב\"ם שכתב תכלת האמורה בתורה בכל מקום הוא הצמר הצבוע כפתוך שבכחול, וזו היא דמות הרקיע הנראית לעין השמש בטהרו של רקיע, וכן כתב בה' כלי המקדש (פ\"ח הי\"ג) ותכלת האמורה בכל מקום, הוא הצמר הצבוע כעצם השמים, שהוא פתוך מן הכחול. ע\"כ נראה מזה, שמראה התכלת נוטה ומעורב קצת עם מראה שחרות הדיהה, שהרי הכחול שחור הוא, אלא שדיהה מן שחרות החרת כדמפורש במס' נדה (יט.) שחור כחרת עמוק מכן טמא דיהה אפילו ככחול טהור, ופירש\"י דיהה מכן אפילו הוא שחור ככחול טהור, הואיל ואינו שחור כחרת יעו\"ש, הרי שהכחול שחור הוא, אלא שהוא שחרות דיהה ואמוץ מעורב בלבנונית, וכיון שכתב שהוא פתוך מן הכחול מבואר דעתו ז\"ל, שהתכלת נוטה ומעורב קצת עם שחרות דיהה ע\"כ, והבינו שכוונתנו לומר שמראה התכלת הוא מראה שחורה ממש, ועי\"ז נתסבכו בסבוכות רבות: ", + "ואני תמה, היאך אפשר להבין כלל בכוונת הרמב\"ם ז\"ל ובכוונתנו לומר שמראה התכלת הוא מראה שחורה ממש, דאם כן היאך הוא כדמות הרקיע וכעצם השמים, הרי מראה דמות רקיע השמים נראה לעין שאינה מראה שחורה, אלא כעין אירנד\"א (בלא\"ה בל\"א), אמנם כוונתנו מבואר, דמה שכתב שהוא פתוך מן הכחול הוא לומר: שמראה התכלת הוא ירוק שחורי (דונקעל בלאה), והבאנו מפרש\"י ז\"ל שהכחול שחור הוא, אלא שאינו שחור כחרת, והיינו צבע הכחול בעצמו, אבל הנצבע מהכחול הוא ירוק שחורי, וכמו שפירש\"י במס' חולין (מז:) אמר רבא ככוחלא כשרה ופירש רש\"י ז\"ל ככוחלא צבע כחול שהוא כמראה לזו\"ר לא ירוק ולא שחור יעו\"ש. ועיין בהגהת רמ\"א ביו\"ד (סי' ל\"ח סעיף ד') בשם מהרי\"ו ועיין ת\"ש (שם) בשם ראב\"ן ורוקח והר\"ן יעו\"ש. עכ\"פ מבואר דכוונתנו לירוק שחורי וגם לא ירוק שחורי ממש כצבע הכחול, אלא כפתוך מצבע הכחול, וזה ג\"כ כוונת הרמב\"ם ז\"ל, במה שמשמע מדבריו שצבע התכלת דומה לשחור היינו לירוק שחורי (דונקעל בלאה), ועיין תוי\"ט (כלאים פ\"ב מ\"ה), וזה ג\"כ כוונת רש\"י ז\"ל בנימוקי תורה שכתב שצבע התכלת דומה לרקיע המשחיר לעת ערב דהיינו ירוק שחורי: ", + "אמנם, מקור הדברים מאין הוציאו זה, והרי לכאורה נראה דכעין הרקיע הוא מראה תכלת ירוק לבנוני (העלל ליכטיג היממעל בלאה), ונראה שהוציאו זה ממה דאמרינן במס' חולין וכמה דוכתי, תכלת דומה לים וים דומה לרקיע ורקיע דומה לאבן ספיר ואבן ספיר דומה לכסא, שנאמר (שמות כ״ד:י׳) ותחת רגליו כמעשה לבנת הספיר וכעצם השמים לטהר, וכתיב כמראה אבן ספיר דמות כסא (יחזקאל א׳:כ״ו). וכן הוא בזוה\"ק ויקרא (כט.) תכלת שבציצית כמעשה לבנת הספיר, וכפי זה לכאורה אינו מובן הא דאמרינן במדרש במדבר רבה (פ\"ב) בצביעת מפות הדגלים דצבע מפה שלו דומה לצבע אבנו, וקאמר (שם) יהודה נופך וצבע מפה שלו דמותו כעין שמים כו' יששכר ספיר ומפה שלו צבוע שחור דומה לכחול יעו\"ש. ולכאורה הרי אמרינן ורקיע דומה לאבן ספיר, וכאן אמרינן דשמים דומה לנופך, וכלפי ספיר היתה המפה צבוע שחור דומה לכחול. ונראה דיש חילוק בין שמים לבין כעצם השמים לטהר, דשמים שלא בטהרו שפתוך ביה לבנונית זריחת השמש, הוא במראה ירוק לבנוני נוטה לירוק עשבי, כמראית אבן נופך. אכן במראית אבן הספיר כתיב כעצם השמים לטהר, דהיינו עצם מראה דמות הרקיע כשאין שום דבר מעורב בו אז הוא שחור דומה לכחול, דהיינו ירוק שחורי קצת, וכמו שבאמת אנו רואין החילוק בין אבן הנופך לאבן הספיר שהנופך נוטה לירוק עשבי, והספיר הוא יותר ירוק שחורי, ומזה הוציא הרמב\"ם ז\"ל שאמר כפתוך שבכחול כי פתוך הוא לשון מעורב שאינו עמוק כל כך כאינו מעורב, וזהו פתוך שבכחול, וזהו שסיים הרמב\"ם ז\"ל וזה הוא דמות הרקיע הנראית לעין השמש בטהרו של רקיע הוא סובב הולך על הכתוב כעצם השמים לטהר, והוא מתאחד עם פירש\"י ז\"ל שלעת ערב שאין אור השמש מעורב עם מראה הרקיע אז הוא ירוק שחורי קצת וכן הרקיע סמוך לשמש, שרחוק מן השמש, השמש זורחת עליו והוא מלבין. אבל סמוך לשמש אפילו ביום הוא ירוק שחורי, ורק שאם מביטים על הרקיע ביחד עם השמש אין האדם יכול לראות את עצם הרקיע, ורק דרך שפורפרת יכול לראות מראהו והוא ירוק ספירי נוטה לשחרות קצת: ", + "וכן הוא משמעות לשון הזוה\"ק (בראשית נא) נהורא תכלא אוכמא יעו\"ש, ובזוה\"ק (פנחס רכז) ותרין גוונין רשימין בטלית חד חוור וחד תכלת ועל תרין גוונין אלין אתמר (שמות כ״ד:י׳) ותחת רגליו כמעשה לבנת הספיר לבנת לובן דספיר דאיהו כליל בתרין גוונין רחמי ודינא חוור ואוכם אוכמי דתכלת כו' יעו\"ש, וע\"ע זוה\"ק (שלח קעה) וברע\"מ (שם), מבואר מכל זה דמראה תכלת נוטה לשחרות דהיינו ירוק שחורי, ובזה מתפרש היטב לשון הזוה\"ק (תרומה קלט) תכלת דא איהו כרסיא דכתיב ביה (יחזקאל א׳:כ״ו) כמראה אבן ספיר דמות כסא וכתיב ונגה לו סביב בגין דעבדין ביה כריכין לציצית וכד נגה לו אתהדר לגוון ירוק כגון כרתי מההיא שעתא ואילך אשתרי זמנא דק\"ש דהא אישתני גוון תכלא מכמה דהוה כו' יעו\"ש, והיינו לפי שמראה התכלת הוא ירוק שחורי קצת (דונקעל בלאה). וידוע שירוק שחורי אין הירקות ניכר בחשכת לילה ונראה כמו שחור ממש אלא כד נגה לו, שהיום מתחיל להאיר קצת, אז מתחיל להיות ניכר הירקות, וכבר רמזנו על זה במאמרנו הקטן \"שפוני טמוני חול\" (שם): ", + "וגם ענין הוראת שם תכלת מורה על זה, כי תכלת הוא לשון תכלית ושלימות, כדאיתא בזוה\"ק (פנחס רכו:) תכלת שבציצית איהו תכלית דכל גוונין דאיהו תכלית דעשר ספיראן וביה ותכל כל עבודת אהל מועד, ובזוה\"ק (פקודי רלא) אמאי בפתיל תכלת אלא לאחזאה דהאי תכלא אתקשר בכלא כו' תכלא דאיהו בקשורא דנהירו חוורא כלא כחדא כו', וע\"ע בזוה\"ק (פקודי רלה:) בגין דתכלא איהו גוונא לאתעטרא ברזא דכל גוונין יעו\"ש, וכן היא לשון כלה וכליון כדאיתא בזוה\"ק (פנחס רכו:) ואיהי לשון כלה כו' ואיהי תכלת דשרגא דאכיל תרבין ועלווין כו'. ועיין זוה\"ק (בראשית נא) ובספרי (פ' שלח) למה נקרא שמה תכלת על שם שנתכלו הבכורות ד\"א על שם שכלו בים יעו\"ש. ואם כי הדברים מרמזין לענינים עמוקים ומבקשי ה' יבינו כל, אכן גם בפשיטות הוראת שם תכלת על מראית הצבע היא בהוראות הללו לשון תכלית ושלימות ולשון כלה וכליון, וביאור הענין, כי שורש כל הגוונים הם מקרני אור הבוקע בהם, ולזה כל מראות הצבעים הם כסדרן, כפי התרחקות שרשם מאור, וכמו שנראה לעין כשמעמידין זכוכית משולש ארוך ובהיר נגד השמש, יופיעו ויקדרו קרני אור השמש דרך הזכוכית ונראה מתוכו קו צבוע במראות שונות, היינו א' בראשית מקום המקבל אור השמש מראה אדום חום. ב' ואחר כך מראה אדום שושני כרכומי. ג' ואח\"כ מראה אדום פתוך בחלמוני, ד' ואח\"כ ירוק חלמוני עד ירוק העשבי, ה' ואח\"כ ירוק העשבי עד ירוק התכלת, ו' ואח\"כ ירוק התכלת. ז' ואח\"כ תכלת עמוק השחורי: ", + "וזהו הוראת שם תכלת, לשון תכלית ושלמות, כי תכלית כל הגוונים נאספים במראה התכלת כידוע, שצבע וקרני אור השמש המה בשפע ובריבוי במראה התכלת יותר מבשאר הגוונים, להיותה סוף אסיפת כל הגוונים בתוכה. וזהו ג\"כ הוראת שם תכלת לשון כלה וכליון, כי אחרי לטישת והקדרת קרני אור השמש במראה ירוק התכלת משם ולהלן שמתחיל תכלת עמוק השחורי, כלה כל הגוונין, כי הוא חשוך ושחור ממש עד שאין גוון התכלת ניכר מתוכו כלל. וכל זה מתבאר מהזוה\"ק (תרומה קמט) תכלתא נפיק מגו ההיא גוון סומק, וכד נחית לתתא אתרחק גוון סומק ועאל גו ההוא אתר דאיהו ימא ואצטבע גוון תכלא, אוכם גוון דא נפיק מהתוכא דסומקא וכו' וכלא מההיא סומקא קדמאה אתפתך וכו' האי אוכם איהו חשוך יתיר דלא אתחזי גוון דיליה מגו חשוכא יעו\"ש. מכל זה מבואר דתכלת נוטה לשחרות דהיינו ירוק שחורי קצת, ורק תכלת עמוק השחורי שהוא חשוך ושחור ממש עד שגוון התכלת אינו ניכר מתוכו כלל, פסול: ", + "וכן מתבאר דמראה התכלת נוטה לשחרות קצת ממדרש שוחר טוב (מזמור צ'), ובכמה דוכתי, דמסמן מראה התכלת שדומה לים וים לעשבים ועשבים לאילנות ואילנות לרקיע ורקיע לקשת וקשת לענן וכו'. והיינו דמסמן שדומה לים, אכן הרי אין כל הימים מראיתם שוה, שיש ים השחור וכן ים האדום דהיינו ים סוף וכן ימים הירוקים, אין כל האקלימין שוה, יש ירוק, ירוק העשבי, ויש ירוק, ירוק הכרתי, לזה קאמר וים לעשבים. ולהיות גם העשבים יש מהם ירוקים מראה ויר\"ד (גרי\"ן בל\"א) ויש מהן ירוקים אירנד\"א (בלא\"ה בל\"א) כגון כרתי, לזה מסמן וקאמר ועשבים לאילנות. ולפי שמראה האילנות ג\"כ אינם מתדמין תמיד במצב אחד, שהעומד סמוך להם רואה אותם ירוקים (ויר\"ד בלע\"ז) והעומד רחוק מהן עד שמצב האילנות הוא במקום שכלה חוג כח ראייתו ונראים ואינם נראים, מתדמין אצלו במראה אירנד\"א (בלא\"ה בל\"א). וקאמר, ואילנות לרקיע, ולהיות מראית הרקיע ג\"כ אינו שוה בכל מקום ובכל זמן, שיש חילוק במראות הרקיע ממדינות החמים למדינת הקרים ובין כשהוא בטהרו לכשאינו בטהרו, לזה מסמן ורקיע לקשת, כלומר באיזה רקיע, ברקיע הדומה לקשת, ולהיות שבקשת נמי יש הרבה גוונים כנזכר בזוה\"ק בכמה דוכתי שיש תלת גוונין בקשת, ובזוה\"ק (נח ע\"א) משמע שיש הרבה גוונים בקשת, וכן הוא נראה באמת בראית העין, אלא דמראות שרשיים אינן בו אלא שלש, ושאר המראות המה פתוכים ומעורבים. ולכן מסמן והקשת דומה לענן, היינו באותו מראה של קשת שהוא דומה לענן, היינו במקום שהוא פתוך ומעורב קשת וענן. הנה מבואר מזה ג\"כ שמראה התכלת נוטה לשחרות קצת: ", + "הנה נתבאר שורש מראה התכלת בפרטות כי שרשה היא מראה אירנד\"א (בלא\"ה בל\"א) הנוטה לשחרות דהיינו ירוק שחורי קצת ופתוך ביה מעט כעין מראה ויר\"ד בלע\"ז (גרי\"ן בל\"א), ולהיות כי גם במראה זו עצמה יש עזה וכהה ודיהא ממנה כמה מדרגות, והא ודאי ליכא למימר דדוקא מראה אחת בגבול מצומצם כשרה בתכלת דהרי א\"א לצמצם לכוון תמיד המראה בגבול אחד מצומצם, ועל כרחך דאמר רחמנא עביד וכל היכי דמצית למיעבד ניחא ליה ולא הצריכה תורה מראה בגבול אחד מצומצם דוקא כבמס' בכורות (יח:) יעו\"ש, וכן מוכח להדיא דלאו דוקא מראה אחת כשרה בתכלת מסוגית הש\"ס מנחות (מג) אישתני למעליותא כשרה לגריעותא פסולה יעו\"ש. הרי דמראה הראשונה כשרה וגם השניה דמעליותא כשרה וכן הוא מבואר בדברי הרדב\"ז בתשובותיו (ח\"ר בלשונות הרמב\"ם סי' מ\"ח דפוס סדילקאוו) יעו\"ש וכן מבואר מדברי הספרי דבי רב למהר\"ד פארדו ז\"ל שאביא אי\"ה לקמן בקונטרס שער התשובה יעו\"ש. ", + "לזאת ראיתי להעיר ולתת לזה גבול ומדה מרווחת במראה התכלת, והוא נודע בלוחות התחלקות מראות הצבע ליסודותם הקודרים דרך עשת הזכוכית המשולש הנזכר שנמצאים בבתי לימוד כח הראות והאור (כי הנדפסים בספרי הלמוד אינם מכוונים) ושם נחלק קדירת אור השמש למאה ושבעים חלקי מדת המעטער והכשר שבו לצבע התכלת הוא מתחיל מן תשעים עד מאה וחמשים חלקי המעטער, שמן מאה וחמשים ולמעלה הוא שחור ואין הירקות של מראה התכלת ניכר בו ומן תשעים ולמטה מתחיל מראה הכתרי ששרשו מראה ויר\"ד בלע\"ז (גרי\"ן בל\"א) והממוצע דהיינו מן מאה ועשר עד מאה ושלשים הוא המובחר לתכלת. והוא באמת הממוצע בין אבן הנופך והספיר מהמובחרים שבמיניהם, שגם באבנים הנ\"ל יש כמה מראות שאין כולם שוים בירקותם שיש מהם עמוק ויש מהם כהה, אכן המראה הנ\"ל הוא מהמובחרים שבאבנים הנ\"ל: ", + "ובזה נראה לבאר לשון הירושלמי ברכות (פ\"א ה\"ה) מאימתי קורין את שמע בשחרית משיכיר בין תכלת ללבן רבי אליעזר אומר בין תכלת לכרתי ומפרש עלה בירושלמי כיני מתני' בין תכלת שבה ללבן שבה ומה טעמין דרבנן וראיתם אותו מן הסמוך לו ומה טעמיה דרבי אליעזר וראיתם אותו שיהא ניכר בין הצבועין יעו\"ש. והנה המפרשים נתלבטו בהא דקאמר וראיתם מן הסמוך לו מה ראיה מציצית לזמן ק\"ש. וביארתי בחידושי לירושלמי דהוא כדאיתא בש\"ס מנחות (מד:) וראיתם אותו וזכרתם ראה מצוה זו וזכור מצוה אחרת התלויה בה ואיזו זו ק\"ש, דתנן מאימתי קורין את שמע בשחרית משיכיר בין תכלת ללבן, וענין שנקרא ק\"ש מצוה התלויה בה, הוא כדאיתא בצוואת רבי אליעזר הגדול ארחות חיים (סימן י\"ד סק\"ד) דכל הקורא ק\"ש בלא ציצית כאילו מעיד עדות שקר בעצמו יעו\"ש. אכן בהא דרבי אליעזר וראיתם אותו שיהא ניכר בין הצבועין אינו מובן מאי תלמודיה, ולפי מה שנתבאר נראה דאדרשיה דת\"ק סמיך וקאי והכי קאמר, כיון דקפיד קרא בזמן ק\"ש משיהא התכלת ניכר מתוך הלבן, א\"כ צריך שיאיר כל כך עד שיוכר בין הצבועין, דהרי הלבן יכול להיות ג\"כ מכל הצבעים כולם לבד מתכלת או מקלא אילן הדומה לו כדאיתא (מנחות לח:) מידי ציבעא קא גריס וכן בטלית שכולה תכלת דאמרינן (מנחות מא:) שכל מיני צבעונין פוטרין בה לשם לבן חוץ מקלא אילן, ופירש\"י ז\"ל בלישנא אחרינא דקלא אילן במקום לבן פסול משום שדומה לתכלת ואין כאן שני מינים, דאשני מראות שבה לצבועין שבה, והיינו דקאמר משיכיר בין תכלת לכרתי, שהכרתי הוא גבול האחרון משאר הצבעים לתכלת ועד מראה הכרתי וכרתי בכלל כשר במקום לבן, שיש היכר בינם לבין תכלת וקרינן בהו שני מראות, אבל כל שקרוב לתכלת יותר מכרתי הוא בכלל פסול, דקלא אילן שפסול במקום לבן משום שדומה לתכלת ואין כאן שני מראות: ", + "ודע דבמנחות (מג:) אהא דקאמר מפני שתכלת דומה לים פירש\"י שנעשו בו נסים לישראל, יעו\"ש והיינו ים סוף, וידוע שנקרא ים האדום, אכן באמת ידוע כי הים סוף בעצם ג\"כ מראהו ירוק ככל הימים ורק שנקרא ים האדום מחמת שלפעמים נראה אדום מחמת אסיפת בריות קטנות שבים השטים על פני שטח העליון מהים ההוא והמה אדומים, ומלבד זה אין כוונת רש\"י ז\"ל להגביל מראה התכלת דוקא לים ההוא שנעשו בו נסים לישראל, דא\"כ הוי ליה למימר להדיא ים סוף, אלא כוונת רש\"י ז\"ל לפרש מעלות התכלת במה שדומה לים, דהיינו שרומז למה שנעשו בו נסים לישראל, ומקור דברי רש\"י ז\"ל הוא מספרי (פרשת שלח) למה נקרא שמה תכלת כו' על שם שכלו בים: \n" + ], + [ + "פרט השלישי בדיני הצביעה ", + "א. אם הצביעה צריך להיות בצמר דוקא קודם הטויה, או כשרה נמי על גבי חוטין כשהן טווין ועומדים. ולכאורה מלשון הש\"ס מס' עירובין (צו:) המוצא תכלת בשוק לשונות פסולות חוטין כשרים, משמע שהיו רגילין לצבוע התכלת קודם הטויה. וכן משמע במס' שבת (עג.) דתנן הגוזז את הצמר המלבנו והמנפצו והצובעו והטווה כו' הרי קתני טויה אחר צביעה, וכן משמע פשטא דקרא במלאכת המשכן (שמות ל״ה:כ״ה) וכל אשה חכמת לב בידיה טוו ויביאו מטוה וגו', משמע שהטויה היה אחר הצביעה, אמנם נראה שאין קפידא בזה לדינא אם תהיה הצביעה קודם הטויה או שיהיה אחר הטויה, ומה דבכל הנהו דוכתי דאמרן שנזכר טויה אחר הצביעה, הוא מצד הרגילות וסידרא דעלמא שהיה הרגילות לצבוע קודם הטויה, וכדאיתא במס' ברכות (נח.) ותוספתא וירושלמי (ברכות פ\"ט ה\"א) כמה יגיעות יגע אדה\"ר עד שמצא בגד ללבוש גזז ולבן ונפץ וטווה וארג יעו\"ש, והיינו לפי שאז היו הכל רגילין במלאכת הטויה ולא היתה מלאכת אומן דוקא, כדמשמע מהאי דמועד קטן (יט.) וטווה על ירכו תכלת, ומסיק הלכה בין באבן בין בפלך יעו\"ש, ולא מחלק כלל בין אומן להדיוט, כדרך שמחלק (מועד קטן ח:) לגבי תפירה, ההדיוט תופר כדרכו והאומן מכליב מפרש (שם י.) היכי דמי הדיוט כל שאינו יכול להוציא מלא מחט בבת אחת יעו\"ש, משמע משום דטויה לא היה מלאכת אומן דוקא וכל אדם היה בקי בו, אבל תפירה היה מלאכת אומן דוקא, כדמשמע במס' קידושין (פב. ושם) לעולם ילמד אדם את בנו אומנות נקיה וקלה, מאי היא אמר רב יהודה מחטא דתלמיותא יעו\"ש. וכן משמע שהטויה לא היתה מלאכת אומן דוקא אלא כל אדם בביתו היה דרכו לטוות, דהרי במס' כתובות (נט:) במלאכות שהאשה עושה לבעלה חשיב שם ועושה בצמר, והיינו בטויה כדמפרש (כתובות סא:) בצמר אין בפשתים לא מפני שפשתים מסריח את הפה ומשרבט את השפתים. וע\"ע (כתובות סד:) ומה היא עושה לו משקל חמש סלעים כו' ובפירש\"י (שם) ולפי שהיה דרכם לטוות כל אחד בביתו, והצביעה היתה מלאכת אומן לזה לא היה נמכר תכלת טוי ושזור, רק האומן היה צובע הצמר קודם טויה ומכר לכל אחד לטות בביתו כפי צרכו, והיה הרגילות לצבוע קודם הטויה, אבל אין בזה קפידא לדינא, כיון שכך קולט יפה עין הצבע כשצובעין חוטין כמו כשצובעין צמר. וכמו שאנו רואין עכשיו שאין הכל בקיאין במלאכת טוית הצמר, נוהגין באמת לצבוע חוטין ומוכרין חוטין צבועין וכל מיני מלבושים. ", + "וכיון שנראה שאין קפידא בזה אם תהיה הצביעה קודם הטויה או לאחר הטויה, וכן מבואר להדיא מלשון הרא\"ה בספר החינוך (מצוה שפ\"ו) שכתב וז\"ל וצבע התכלת הזה כו' והוא נעלה בדם חלזון ובים המלח הוא מצוי וצובעין בו פתיל של צמר כו' הרי שכתב הצביעה בפתיל ולא בצמר דוקא קודם שטוואו פתיל. לזה נראה שלפי דעת הרמב\"ם ז\"ל שהתכלת שבציצית הוא חוט אחד חציו תכלת וחציו לבן, נכון ומהודר יותר לצבעו אחר הטויה והשזירה, שאז יהיה מצומצם ומוחלק התכלת מהלבן, אבל כשיצבע קודם הטויה כשיבא לטוות ולחבר התכלת עם הלבן אי אפשר לצמצם שיתחיל התכלת להיות מוחלק מהלבן בצמצום מקום, ורק על כרחך יהיה מעט בהחוט שיהיה מעורב תכלת ולבן ע\"י הטויה והשזירה זה בזה ולא יהיה לא תכלת ולא לבן ואינו הידור מצוה כל כך. ולשון הרמב\"ם ז\"ל בתשובה המובא בכסף משנה שכ' יש לטוות חוט אחד מקצתו תכלת ומקצתו לבן כו' יעו\"ש, לאו למימרא שהטויה צריך להיות בתכלת, אלא האי לטוות על חוט אחד קאי, שצריך לטוות חוט אחד ולצבוע מקצתו תכלת ומקצתו יניח לבן, אבל לא יקשור חוט תכלת עם חוט לבן דקשירה לא מהני, כמו שכתב בספר הכלבו (סי' כב) ולא יקשור חוט מהן אם נפסק יעו\"ש, והגם שהט\"ז באו\"ח (סי' י\"ב סק\"ג) והמג\"א (שם סי' ט\"ו סק\"א) נתספקו בזה והעלו להכשיר בקשירה, והמג\"א מביא ראיה לזה מנגעים (פי\"א מ\"ו), אכן באמת מתוספתא דכלים (בבא מציעא פ\"ט ובבא בתרא פ\"ה) וממתניתן דמס' מקואות (פ\"י מ\"ה) יעו\"ש מבואר דקשירה לא הוי חיבור רק תפירה, ועכ\"פ שלם ודאי לא הוי ע\"י קשירה. ועי' במג\"א (שם) דמסיק ג\"כ דלכתחלה מיהו שלם בעינן, ומייתי לה ג\"כ מלשון זה של תשובת הרמב\"ם ז\"ל, באופן שמלשון זה של הרמב\"ם ליכא לאוכוחי שיהיה קפידא דוקא שהטויה בתכלת, וממילא הדרינן למה שמפורש יוצא מלשון הרא\"ה בספר החינוך שהצביעה יכולה להיות בפתיל ולא בצמר דוקא קודם שטוואו פתיל: ", + "ולכאורה היה נראה להביא ראיה, דקפידא היה במלאכת המשכן, שתהיה הצביעה קודם הטויה, מהא דכתיב (שמות ל״ה:כ״ו) וכל הנשים אשר נשא לבן אותנה בחכמה טוו את העזים, וביארו בש\"ס שבת (צט.) שטוף בעזים וטווי מן העזים יעו\"ש, וחכמה יתירה היתה בזה כדאיתא (שבת עד:) חכמה יתירה שאני יעו\"ש, ומשמע ודאי שעשו כן משום הידור ונוי, ואמאי לא עשו כן ג\"כ בטווית הצמר, אלא ודאי משום דצריך צביעה קודם טויה, ואי אפשר לצבוע על גבי הרחלות. אולם באמת זה אינו ראיה כלל, דדוקא בנוצה של עזים מהודר יותר כשטוין מעל גבי העזים, אבל בצמר יותר יפה לטוות אחר הגזיזה, וכעין דאשכחן במס' חולין (קלז.) דמחלקינן דעזים אורחייהו בתלישה ולא בגזיזה ורחלים דוקא בגזיזה יעו\"ש: ", + "עוד יש לכאורה להביא ראיה, מהא דמס' זבחים (צה.) אמר ריש לקיש מעיל שנטמא מכניסו בפחות משלש על שלש ומכבסו משום שנאמר (שמות כח) לא יקרע פריך והא בעי שבעת סממנין כו' ואין מכניסין מי רגלים למקדש, וכתבו התוס' דלר\"ל דוקא פריך דאיירי בבגדי כה\"ג בהדיא במעיל, ואינו יכול לכבסו על ידי צפון, משום דאמרינן במס' נדה (סב) דאפילו צבעא נמי מעביר, אבל לא פריך אמתני' (זבחים צד:) בגד שיצא חוץ לקלעים נכנס ומכבסו במקום קדוש, דאיכא לאוקמי בבגדי הדיוט שיכול להעביר ולכבס ע\"י צפון יעו\"ש, ואם איתא דצביעה אחר טויה נמי שפיר דמי, אריש לקיש נמי לא קשיא, דאפשר לכבסו ע\"י צפון, ואי משום דצבעא נמי מעביר, יעביר ומה בכך, יצבענו פעם שנית. אלא ודאי דצביעה לא הוי אלא קודם טויה, ושפיר אינו יכול לכבסו על ידי צפון. אולם באמת אינו ראיה כלל, חדא דמימרא דר\"ל מעיל שנטמא כולל כל בגדי כהן גדול, ונקיט מעיל משום דלא יקרע גבי מעיל כתיב, ובשאר הבגדים אי אפשר לצבוע פעם שנית, שהרי יש בהם צבעים שונים תכלת וארגמן ותולעת שני, ועוד אפילו מעיל נמי אי אפשר לכבסו בצפון, משום דמעביר צבעו והוי בכלל לא יקרע, ומה בכך שיכול לצבוע מחדש מ\"מ עכשיו שמעביר צבעו עובר משום לא יקרע, ובכח ממה נפשך פריך אי בשבעת סממנין עובר על שאין מכניסין מי רגלים במקדש מאי אמרת בצפון עובר משום לא יקרע, ומלבד זה, הגם שבארנו דשפיר דמי לצבוע אחר הטויה, היינו באופן שהצבע יעבור כל עובי החוטין מבית ומחוץ, וזה מצי דוקא להיות בחוטין טווים רכים קודם לאריגה בבגד, שעל ידי שמכניסין אותן ביורה עם הצבע קולטים עין הצבע מבית ומחוץ, אבל מעיל שכבר נארג יפה ובגדי כהונה קשין הן, כדאמרינן במס' יומא (סט.) יעו\"ש, אי אפשר שיעבור הצבע כל עובי החוטין מבית ומחוץ, ואנן כליל תכלת בעינן, ואם ירתיחו ביורה עם הצבע עד שיתרכך שיעבור הצבע מבית ומחוץ, יתקלקל ויפסל משום מטושטשין: ", + "ונראה להביא ראיה לזה, דהצביעה יכולה להיות בחוטין כמו בצמר, מהא דמנחות (מב:) אמר ליה אביי לרב שמואל בר רבי יהודה הא תכלתא היכי צביעתו לה אמר ליה מייתינן דם חלזון וסמנין ורמינן להו ביורה ומרתחינן ליה ושקילנא פורתא בביעתא וטעמינן להו באודרא ושדינן ליה לההיא ביעתא וקלינן ליה לאודרא ש\"מ תלת שמע מינה טעימא פסולה וכו' ופירש\"י שמע מינה מדקלינן לאודרא שלא יעשו ממנה ציצית בעינן צביעה לשם ציצית יעו\"ש. ולכאורה קשה, למה ישרפנה הא סגי שישליכה, ותו לא חיישינן שמא ימצא אותה אדם ויעשה ממנה ציצית, דהא קי\"ל המוצא תכלת בשוק לשונות פסולים, אלא נראה דהצביעה יכולה להיות גם בחוטין, וממילא גם הבדיקה יכולה להיות בחוטין, ושפיר דלא סגי שישליכם דחיישינן שמא ימצא אותן אדם ויעשה מהן ציצית כדקי\"ל חוטין כשרים. והגם שרש\"י ז\"ל פירש אודרא מוך לאו לאפוקי חוטין אלא שיהיה רך, וכמו שפי' רבינו גרשום מאור הגולה אודרא צמר רך. הן אמת דלדינא ודאי גם כשעשה בדיקה בצמר קלינן ליה לצמר, כפשטות משמעות לשון אודרא, והיינו כיון דהצריכו לתקן לשרוף הבדיקה כשיבדוק בחוטין, לא חילקו בתקנתם, ותקנו תמיד לשרוף הבדיקה, מיהו אם הצביעה אינה יכולה להיות כלל בחוטין שאינו קולט כל כך העין כמו כשהצביעה בצמר, א\"כ הבדיקה ג\"כ אינה יכולה להיות בחוטין, א\"כ אין מקום כלל לתקנת שריפת הבדיקה, אלא ודאי שהצביעה יכולה להיות בחוטין כמו בצמר: ", + "ב. לבאר בדין צבע התכלת שצבעו ממנה צמר לשם ציצית, אי שפיר דמי לצבוע ממנה פעם שניה ושלישית: ", + "גרסינן במס' מנחות (מב:) אמר ליה אביי לרב שמואל בר רב יהודה הא תכילתא היכי צבעיתו לה אמר ליה מייתינן דם חלזון וסמנין ורמינן להו ביורה ומרתחינן ליה ושקילנא פורתא בבעיתא וטעמינן להו באודרא ושדינן ליה לההיא ביעתא וקלינן ליה לאודרא שמע מינה תלת ש\"מ טעימא פסולה וש\"מ דבעינן צביעה לשמה וש\"מ טעימה פסלה, היינו טעימה פסולה היינו צביעה לשמה, אמר רב אשי מה טעם קאמר, מה טעם טעימה פסולה משום דבעינן צביעה לשמה. כתנאי טעימה פסולה משום שנאמר כליל תכלת דברי רבי חנינא בן גמליאל רבי יוחנן בן דהבאי אומר אפילו מראה שני שבה כשר משום שנאמר ושני תולעת, ופירש\"י ז\"ל משום שנאמר כליל תכלת, כל תכלת בעינן כליל שיהא כל עיקר מראה החלזון בצמר שלא יהא דבר אחר צבוע בה מתחלתה, אפילו מראה שני שבה, שכבר נצבע בה צמר אחר וזה השני כשר. ושני תולעת, משמע שני דאפילו מראה שני של זהורית קרוי תולעת וה\"ה לתכלת דכתיב נמי בההוא קרא ע\"כ: ", + "והתוס' ז\"ל (שם ד\"ה משום) כתב על פירש\"י ז\"ל וזה לשונם, פירש בקונטרס שלא יהא דבר אחר צבוע בה מתחלה ואפילו צמר והוא שקרוי מראה שני שבה, משמע דאם צבע בה שני פעמים זה אחר זה פסול אפילו לשמו, ולעיל משמע דלא פסלינן אלא טעימא משום דהויא שלא לשמה, ומשמע דלא מייתי תנאי אלא מטעימה פסלה, אבל לכולי עלמא הטעימה כדלעיל, א\"כ לא אתיא כחד תנא מילתא דקונטרס, לכך צריך לומר דאפילו מאה פעמים לשמו משמע דכשר דהא כליל תכלת קרינן ביה, אבל כשטעם הרי יש צבע שאינו ראוי לתכלת ולכך קרוי מראה שני, ואע\"ג דהאי קרא בבגדי כהונה כתיב, ילפי תכלת מבגדי כהונה כו' יעו\"ש. ביאור דברי התוס' ז\"ל נראה דלא דייקי לומר דרש\"י ז\"ל מפרש דאם צבע בה שני פעמים זה אחר זה אפילו לשמו פסול, ממה דפירש\"י ז\"ל משום שנאמר כליל תכלת כל תכלת בעינן כליל, שיהא כל עיקר מראה החלזון בצמר שלא יהא דבר אחר צבוע בה מתחלתה, דמהא ליכא למידק, דיש לומר דבצבע בה לשמו אפילו מאה פעמים זה אחר זה הוי בכל חד וחד כל עיקר מראה החלזון וכליל תכלת קרינן ביה בכל חד וחד, ורק דבצבע בה צמר פעם ראשונה שלא לשמה לא הוי בפעם שניה כליל תכלת אפילו כשצובע בה לשמו, משום שמעורב בה נמי שלא לשמה מצד שצבע בה מתחלה שלא לשמה, ורק מדפירש\"י ז\"ל אפילו מראה שני שבה שכבר נצבע בה צמר אחר וזה השני כשר מדכתיב ושני תולעת דמשמע שני דאפילו מראה שני של זהורית קרוי תולעת וה\"ה לתכלת, מהא דייקי דרש\"י ז\"ל מפרש דלרבי חנינא בן גמליאל אם צבע בה שני פעמים זה אחר זה אפילו לשמו פסול, דאם לא כן אלא דלרבי חנינא בן גמליאל אם צבע בה שני פעמים זה אחר זה לשמו כשר, ולא קא פסיל אלא כשצבע פעם ראשונה שלא לשמה, א\"כ מאי פליג רבי יוחנן בן דהבאי וקאמר אפילו מראה שני שבה כשר משום שנאמר ושני תולעת, הא גם רבי חנינא בן גמליאל מכשיר מראה שני שבה כשצבע פעם ראשונה לשמה, דהרי גם כשצבע פעם ראשונה לשמה קרוי פעם שניה שני. אלא ודאי מפירושו בדר\"י בן דהבאי נשמע, דמפרש בדרבי חנינא בן גמליאל, דקא פוסל מראה שני אפילו שפעם ראשונה היה לשמה, דלרבי חנינא בן גמליאל פעם שני לא הוי כליל תכלת, ואהא פליג רבי יוחנן בן דהבאי. ודייק מדכתיב ושני תולעת, דמשמע לשון שני דכל מראה שני כשר בין שהראשונה היה לשמה בין שהראשונה היה שלא לשמה, ועל זה הקשו, דלעיל דאמרינן שמע מינה טעימה דהיינו צבע הנשאר מטעימת האודרא לנסיון פסולה ושמע מינה דבעינן צביעה לשמה כו' ומפרשינן לה דמה טעם קאמר, מה טעם טעימה פסולה משום דבעינן צביעה לשמה, משמע דלא פסלינן אלא טעימה, כלומר צבע הנשאר מטעימת האודרא לשם נסיון משום דהויא שלא לשמו, אבל היכא שצביעה הראשונה לא היתה לטעימה לשום נסיון אלא לשם ציצית כשרה לצבוע בה פעם שנית ואפילו מאה פעמים זה אחר זה, ועלה קאמר כתנאי, ולפירוש הקונטרס לא אתיא כחד מהנך תנאי, לדרבי חנינא בן גמליאל אפילו היכא שצביעה הראשונה היתה לשם ציצית פסולה מלצבוע בה פעם שנית, ולרבי יוחנן בן דהבאי אפילו שצביעה הראשונה היתה לשם נסיון כשרה לצבוע בה פעם שנית לשם ציצית, ומאי כתנאי שייך בזה: ", + "ומשום דאיכא למימר ולפרש, אמר רב אשי מה טעם קאמר וכו', וסתמא דגמרא לא סבירא ליה הכי, דרק רב אשי משני מה טעם קאמר, מה טעם טעימה פסולה משום דבעינן צביעה לשמה, אבל סתמא דגמרא לא סברה תירוצא דרב אשי, אלא בקושטא שמע מינה טעימה פסולה קאמר אפילו שהטעימה היתה לשם ציצית, מדקאמר ושקילנא פורתא בביעתא ולא טעמינן ביורה גופא לשם ציצית. ותו לא קשיא היינו טעימה פסולה היינו צביעה לשמה, ועלה דהך מילתא דפליגי סתמא דגמרא ורב אשי הוא דקאמר כתניא, דרבי חנינא בן גמליאל קאמר טעימה פסולה, אפילו שצביעה הראשונה היתה לשם ציצית, וסתמא דגמרא כרבי חנינא בן גמליאל. ורבי יוחנן בן דהבאי פליג, ומכשיר טעימה כשצביעה הראשונה היתה לשם ציצית, משום שנאמר ושני תולעת, ורב אשי כרבי יוחנן בן דהבאי, ושפיר קאמר כתנאי. לזה כתבו התוס' בקושייתם, ומשמע דלא מייתי כתנאי אלא מטעימה פסלה, היינו דעל עיקר דין שמע מינה טעימה פסולה קאי וקאמר כתנאי, אבל לכולי עלמא הטעימה כדלעיל, כלומר אבל לכולי עלמא פי' שמע מינה טעימה פסולה כדמשני רב אשי, משום דבעינן צביעה לשמה. וקשה שפיר היאך שייך בזה כתנאי, הא לא אתיא כחד מהנך תנאי, ולזה פירשו התוס' ז\"ל דבקושטא אפילו מאה פעמים לשמו משמע דכשר, דהא כליל תכלת קרינן ביה, אבל כשטעם וכו', כלומר, ורק כשטעם לנסיון הוא דקא פסיל רבי חנינא בן גמליאל משום שנאמר כליל תכלת, והרי יש בהצבע צד שאינו ראוי לתכלת משום שנעשית שלא לשמה מחמת הנסיון שצבע בה, ולכך קרוי מראה שני, והשתא הוי שפיר כתנאי. כן נראה ביאור המשך לשון התוס' ז\"ל בעזהש\"י, ועיין בדברי חמודות על הרא\"ש בהלכות קטנות שנדחק בהבנת דברי התוס' ואין דבריו ז\"ל מחוורין אצלי יעו\"ש: ", + "וכפי מה שנתבאר נראה, דהאי דינא אם מותר לצבוע לשם ציצית בזה אחר זה מיורה א' תליא בפלוגתא דקמאי רש\"י ותוס' ז\"ל, דלדעת רש\"י ז\"ל אסור ולתוס' שרי, והגם דקושית התוס' ז\"ל על רש\"י ז\"ל היא קושיא עצומה, בכל זה מאן ספון מאן רקיע להכריע בזה ולהקל נגד דעת רש\"י ז\"ל: ", + "ברם אחר העיון נראה דהתוס' לא השיגו רק על פשטות משמעות לשון רש\"י ז\"ל, אבל בקושטא גם לרש\"י ז\"ל, מותר לצבוע לשם ציצית מיורה אחת בזה אחר זה, אפילו מאה פעמים. ומתחלה אציע בעזהש\"י מה שיש לבאר בהנך תלתא שמע מינה, כי יש לפנינו שתי דרכים בביאור הנך תלתא שמע מינה, והמפרשים ז\"ל לגודל עומק ורוחב דעתם הקדושה קיצרו בזה ולא הורו לנו באצבע אי זה הדרך אשר נלך בה כמו שיתבאר: ", + "הדרך הראשון, שמע מינה מדקאמר ושקילנא פורתא בביעתא, ולא קאמר ולטעום האודרא ביורה עצמה, שמע מינה דטעימה היינו הצבע הנשאר אחר טעימת הנסיון פסולה, ושמע מינה מדקלינן לאודרא דבעינן צביעה לשמה, ושמע מינה מדשדינן לה לההיא ביעתא לברא ולא שדינן לה ביורה טעימה פסלה, אם עירה צבע הנשאר בביעתא אחר טעימת הנסיון לתוך היורה פסלה את כל היורה. ופריך היינו טעימה פסולה היינו צביעה לשמה, דכיון דצבע הנשארת מהטעימה פסולה, והיינו דבמה ששימש בה לטעימה נתייחדה, שעשייתה לא נעשית לשמה, כל שכן האודרא עצמה שטעם בה פסולה משום שנצבעה שלא לשמה. ומשני, מה טעם קאמר, מאי טעמא טעימה פסולה משום דבעינן צביעה לשמה, כלומר אי לא הוי אמר אלא חדא שמע מינה טעימה פסולה הוי אמינא משום דלא איכוין לשם מצות ציצית כלל, אבל כי איכוין נמי לשם מצות ציצית אע\"ג דאיכוין נמי לשם נסיון שפיר דמי קמ\"ל, דאפילו כי איכוין נמי בהטעימה לשם מצות ציצית ג\"כ פסול, משום דבעינן לשם מצות ציצית בלא תערובת כוונה אחרת, אבל לשמו ושלא לשמו פסול, ודייק לה הכי מדלא טעמינן האודרא ביורה עצמה וליכוין נמי לשם מצות ציצית: ", + "הדרך השני, דהכי קאמר, שמע מינה מדקלינן לאודרא ואין עושין ממנה ציצית, דטעימא, היינו האודרא שטעם בה לנסות התכלת, היא פסולה משום שנצבע לנסיון ולא לשם ציצית, ושמע מינה נמי מדקלינן לאודרא דבעינן צביעה לשמה ושמע מינה מדשדינן ביעתא לברא ולא שדינן לה ליורה דטעימה פסלה, כלומר טעימה שטעים האודרא בביעתא פסלה את כל הביעתא גם מה שנשאר אחר הטעימה, ומחמת שכולה נתיחדה לטעימה, ומשום הכי שדינן לה לברא ולא לתוך היורה. ופריך היינו טעימה פסולה היינו צביעה לשמה, והרי חדא מילתא היא שהאודרא של נסיון פסולה לציצית משום שלא נצבע לשמה. ומשני אמר רב אשי מה טעם קאמר, מה טעם האודרא של נסיון פסולה לציצית משום דבעינן צביעה לשמה, רק לשם מצות ציצית, ואי לא הוי אמר אלא חדא שמע מינה מהנך תרתי, הוי אמינא דהיינו דוקא כי לא איכוין כלל בהצביעה לשם מצות ציצית אלא לשם נסיון, אבל כי איכוין נמי בטעימת האודרא לשם מצות ציצית גם כן שפיר דמי, קמ\"ל דאפילו כי איכוין נמי לשם ציצית, כיון דאיכוין נמי לנסיון פסולה, דבעינן שיהיה כוונת הצביעה רק לשמה לחודא, ודייק לה הנך תרתי, חדא ממה דלא הותר האודרא שטעים בה לנסיון לעשות מהם ציצית, שמע מינה כיון דלא איכוין לשם ציצית פסולה, ועוד ממה דלא קאמר דלטעום האודרא לנסיון ולשם ציצית גם כן, כי היכי דיוכשר באמת לציצית, אלא ודאי דאפילו הכי לא יוכשר לציצית, משום דבעינן צביעה לשמה לשם ציצית לחודא, אבל כי איכוין בהצביעה לשם כוונה אחרת, הגם דאיכוין נמי לשם ציצית פסולה: ", + "ולפי פירוש זה נראה, דבצבע האודרא ביורה עצמה לא נפסלה היורה, דדוקא כי שקיל בביעתא במכוון לשם נסיון וטעים ביה האודרא נפסלה כל הצבע שבביעתא, דהרי כולו לנסיון עביד, ואפלו נתכוין נמי בהטעימה לשם ציצית, מיהת הוי כולו לשמו ושלא לשמו ופסול. אבל כשטעים בהיורה עצמה אינה נפסלת, דהרי היורה מעיקרא עבידא לצבוע בה תכלת לשם ציצית, להכי הגם שטעים בה האודרא לנסיון רק האודרא פסולה, אבל היורה עצמה אינה נפסלת בכך, כיון דעיקרה לציצית עשויה ולא לנסיון: ", + "וא\"ת א\"כ למה לן באמת הא דקאמר ושקילנא פורתא בביעתא, ליטעם ביורה עצמה כיון דאינה נפסלת בכך. ויש לומר אין הכי נמי דבקושטא מצי למיטעם ביורה עצמה, ורק כדי לאשמועינן הנך תלתא שמע מינה קאמר הכי. ואל תתמה, דהרי כהאי גוונא צריכא למימר בהא דקאמר וקלינן ליה לאודרא, ולמה לן למיקליה הרי יכול ליטעום בלשונות וממילא המוצאן לא יעשה מהן ציצית, כדתניא במס' עירובין (צו:) המוצא תכלת בשוק לשונות פסולות וכו', וזה בעצמו שטעם האודרא לנסיון הרי יודע שלא נצבע לשמה, וצריך לומר כנ\"ל דמשום הא גופא למידק מינה טעימה פסולה וכו' קאמר הכי בהאי לישנא: ", + "ולהאי פירושא נראה דבדיעבד אי שדי לה לביעתא ביורה אין היורה נפסלת,דאף על גב דהנשאר בביעתא נפסל, משום דטעימה פסלה כדאמרן, מיהו נתבטלה בהצבע שביורה, כדין כל איסור שמתבטל ברוב היתר, והא דשדינן לה לביעתא לברא ולא שדינן לה ליורה, היינו משום דאין מבטלין איסור לכתחלה: ", + "ומזה היה נראה לכאורה, דדעת הרמב\"ם ז\"ל בפירוש הסוגיא הוא כפירושנו בדרך השני, שהרי כתב בהל' ציצית (פ\"ב ה\"ג) התכלת של ציצית צריכה צביעה לשמה ואם צבעה שלא לשמה פסולה והיורה שיש בה הצבע אם צבע בה מעט צמר לבדקו אם היא יפה אם לאו נפסלה היורה כולה, אלא כיצד יעשה לוקח הצבע מן היורה בכלי קטן ומניח בו צמר שבודק בו ושורף את שבדק, שהרי נצבע לבדיקה, ושופך הצבע שבכלי שבדק בו שהרי טעמו ופסלו וצובע התכלת בשאר הצבע שלא נפגם ע\"כ. הנה אינו מבואר בדברי הרמב\"ם ז\"ל אלא שהצבע הנשאר בכלי אחר הטעימה שופכו משום שנפסל על ידי הטעימה, אבל אינו מבואר בדבריו הדין בדיעבד אם נתנו ביורה אם פוסל את היורה, משמע דבקושטא אינו פוסל משום דמתבטל ברוב צבע שביורה, והיינו כפי פירושנו בדרך השני בביאור הנך תלתא ש\"מ, דשפיר יש לפרש ש\"מ טעימה פסלה דאביעתא קאי, דטעימה שטעים בה האודרא פסלה, להכי אין נותנין אותה לכתחלה ליורה אלא שופכים אותה, אבל לפי פירושנו בדרך הראשון, הרי על כרחך לפרש טעימה פסלה דפוסלת היורה אם שדי בה הנשאר בהביעתא, והוי ליה להרמב\"ם ז\"ל להעתיק כן, אלא משמע דסובר בפי' הסוגיא כפירושנו בדרך השני. אכן זה אינו דהרמב\"ם ז\"ל על כרחך סובר בפי' הסוגיא כפי פירושנו בפי' הראשון, כדמוכח מריש דבריו ז\"ל, שכתב, והיורה שיש בה הצבע אם צבע בה מעט צמר לבדקו אם הוא יפה אם לאו נפסלה היורה כולה, והיינו פי' טעימה פסולה כפי פירושנו בדרך הראשון, דאלו כפי פירושנו בדרך השני, כשטעם האודרא ביורה עצמה אין היורה נפסלת כדאמרן, מיהו לפי זה אינו מובן באמת, שהרי לפי דרך הראשון על כרחך לפרש טעימה פסלה היינו אם נתן מהנשאר בהביעתא לתוך היורה פסלה את כל היורה, וא\"כ למה השמיט הרמב\"ם ז\"ל זה השמע מינה השלישי וצ\"ע. ויתבאר בזה בסמוך בעזהש\"י: ", + "והנה מפירש\"י ז\"ל בסוגיין בהנך תלתא ש\"מ, אינו מבואר לכאורה להיכן דעתו ז\"ל נוטה בפירושו, אי כפי דרך הראשון שנתבאר, או כפי דרך השני. דזה לשון רש\"י ז\"ל בפירושו: ש\"מ, מדקלינן לאודרא בעינן צביעה לשם ציצית: ושמע מינה, מדשדינן ביעתא לברא ולא שדין ליה ביורה: טעימה פסולה, אם צבע נסיון ביורה פוסל את כל היורה ע\"כ, ודברי רש\"י ז\"ל קשים להולמן, דרישיה לאו סיפיה וסיפיה לאו רישיה, דפתח דההוכחה אזלא מדשדינן ביעתא לברא וסיים אם צבע נסיון ביורה, ועוד אמאי לא פירש כפשוטו, דדייק דאם צבע נסיון ביורה פוסל את כל היורה מדלא מנסינן ביורה גופה. וכבר הרגיש לתמוה בזה בספר צאן קדשים, ויצא לפרש בדרך רחוק מהמרכז יעו\"ש, ואני תמה עוד, דדבורי רש\"י ז\"ל לא באו על סדר לשון הש\"ס, דשמע מינה הראשון הוא טעימה פסולה ושמע מינה השני דבעינן צביעה לשמה, ואלו רש\"י ז\"ל מפרש תחלה שמע מינה השני דבעינן צביעה לשמה, ואחר כך מפרש שמע מינה הראשון דטעימה פסולה: ", + "ונראה שהמעתיק פירש\"י ז\"ל שסביב הרי\"ף בהלכות קטנות הלכות ציצית, הרגיש בקושי לשון רש\"י ז\"ל, והבין שרש\"י ז\"ל בפירושו אזיל כפי פירושנו בדרך השני, ולזה הוסיף ושינה בהעתקתו לשון רש\"י ז\"ל ממה שהוא לפנינו בש\"ס, להסב שיעור כוונתו בפירושו כמו שנתבאר שהעתיק וזה לשונו: ש\"מ מדקלינן לאודרא שלא יעשנו לציצית: ש\"מ טעימה פסולה. אותו צמר שצובעים אותן לשם נסיון פסול לציצית: וש\"מ מדשדינן ביעתא (לנורא) [צ\"ל לברא ומה שהגיה המעדני יו\"ט לכדא אינו מובן ונכון יותר לברא כמו בנוסחת רש\"י בש\"ס שלפנינו] ולא שדינן לה ליורה טעימה פוסלת אם עירה צבע הנסיון בתוך היורה פוסלת כל היורה: ושמע מינה מדקלינן לאודרא דבעינן צביעה לשם ציצית ע\"כ. הנה הגיה והוסיף בלשון רש\"י ז\"ל תיבת עירה, וכן הגיה בלשון רש\"י ז\"ל טעימה פוסלת במקום טעימה פסולה, ותיקן בזה, חדא דפירש\"י ז\"ל בא על סדר לשון הש\"ס, דתחלה קא מפרש שמע מינה השני דבעינן צביעה לשמה, ואח\"כ קא מפרש שמע מינה השלישי דטעימה פסלה, ועוד דהשתא הויין דברי רש\"י ז\"ל שפיר רישיה סיפיה וסיפיה רישיה מיהו על שמע מינה הראשון דרש\"י ז\"ל לא פי' כלום, הוסיף מדיליה והבין דרש\"י ז\"ל מפרש לה טעימה פסולה על האודרא קאי שטעים בה התכלת לנסיון שהיא פסולה וכפי פירושנו בדרך השני, ואני תמה איך אפשר לומר דרש\"י ז\"ל מפרש שמע מינה טעימה פסולה דעל האודרא קאי כפי פירושנו בדרך השני, א\"כ מנא ליה לרש\"י ז\"ל לפרש טעימה פסלה דהיינו אם עירה צבע הנסיון ביורה פוסלת כל היורה, והיינו מדשדינן לביעתא לברא ולא שדינן לה לתוך היורה, דילמא הכי קאמר שמע מינה ששדינן לה לביעתא לברא ולא שדינן ליורה טעימה פסלה, היינו הצבע בביעתא שטעים בה האודרא זו הצבע היא פסולה, להכי לא שדינן לה ביורה, דאין מבטלין איסור לכתחלה, מיהו בדיעבד כי שדי לה ביורה בטלה, ואין היורה נפסלת. ובאמת אדרבא לפי הגהתו וכן הגיה מהרש\"ק בברכת הזבח טעימה פוסלת אם עירה כו' היה נראה דרש\"י ז\"ל מפרש שמע מינה הראשון טעימה פסולה, היינו מדקאמר ושקילנא פורתא בביעתא ולא טעמינן לאודרא ביורה עצמה שמע מינה טעימה, כלומר אי טעים האודרא בהיורה פסולה כל היורה כדפירשנו בדרך הראשון, והשתא שפיר אי אפשר לפרש שמע מינה השלישי טעימה פוסלת, דהכי קאמר מדשדינן לה לביעתא לברא, ש\"מ דטעימת האודרא שטעים בהביעתא פסלתה, ולמה לן לאוכוחי מדשדינן לה לביעתא לברא, אלא על כרחך לפרש דהכי קאמר, ש\"מ מדקאמר ושדינן לה לההיא ביעתא לברא טעימה פסלה, אם עירה צבע נסיון בתוך היורה פוסלת כל היורה ולא אמרינן דנתבטלה ברוב צבע שביורה: ", + "אמנם באמת בעניי דחוק אצלי מאד להגיה כל כך בפירש\"י ז\"ל. ולע\"ד דברי רש\"י ז\"ל עולין כהוגן בלי שום הגהה כלל, עד שאני תמה על גדולי עולם, המהרש\"ק בברכת הזבח, והצאן קדשים, והמעתיק פירש\"י שסביב הרי\"ף שנסתבכו בזה. כי לע\"ד ברור שדבור המתחיל ברש\"י ז\"ל טעימה פסולה, אינו נמשך אדיבור דלעיל מינה ושמע מינה מדשדינן וכו' אלא הוא ציון בפני עצמו בברייתא דכתנאי טעימה פסולה משום שנאמר וכו' וציין רש\"י ז\"ל לפרש טעימה פסולה דברייתא. אמור מעתה דבקושטא רש\"י ז\"ל לא קא מפרש אלא ש\"מ השני ושמע מינה השלישי, אבל שמע מינה הראשון וטעימה פסולה דידיה וכן טעימה פסלה דשמע מינה השלישי לא קמפרש כלל רש\"י ז\"ל, וסמך על המעיין שמעצמו יבין, ואתו שפיר דיבורי רש\"י ז\"ל בלי שום הגהה. וכפי זה מלשון פירש\"י ז\"ל בהנך תלתא שמע מינה, אין הכרע לאיזה דרך משני הדרכים הנ\"ל דעת רש\"י ז\"ל נוטה בפירושו: ", + "אכן לע\"ד נראה ברור, דרש\"י ז\"ל מפרש הנך תלתא שמע מינה כפי פירושנו בדרך הראשון, דשמע מינה טעימה פסולה, היינו מדקאמר ושקילנא פורתא בביעתא ולא טעמינן האודרא ביורה עצמה, שמע מינה דטעימה, כלומר היורה שטעם בה האודרא לנסיון פסולה כולה, וממילא על כרחך לפרש שמע מינה השלישי, שמע מינה טעימה פסלה, היינו שהצבע שבביעתא שנשר אחר טעימת האודרא, אי שדינן לה ביורה פוסלת את כל היורה, דליכא לפרש טעימה פסלה, דטעימת האודרא בהביעתא פסלה כל הצבע שבביעתא, דהא במכ\"ש משמע מינה הראשון אתיא השתא יורה פסלתה טעימת האודרא כ\"ש ביעתא, ולמה ליה לאוכוחי מדשדינן לה לברא כנ\"ל, ומנא אמינא לה, דהנה לבתר שקלא וטריא דהנך תלתא ש\"מ, דמסיק עלה הש\"ס, וקאמר כתנאי טעימה פסולה משום שנאמר כליל תכלת דברי רבי חנינא בן גמליאל רבי יוחנן בן דהבאי אומר אפילו מראה שני שבה כשר משום שנאמר ושני תולעת. פירש\"י ז\"ל טעימה פסולה, אם צבע נסיון ביורה פוסל את כל היורה: משום שנאמר כליל תכלת, כל תכלת בעינן כליל שיהא כל עיקר מראה החלזון בצמר שלא יהא דבר אחר צבוע בה מתחלתה: אפילו מראה שני שבה. שכבר נצבע בה צמר אחר וזה השני כשר: ושני תולעת. משמע שני, דאפילו מראה שני של זהורית קרוי תולעת, וה\"ה לתכלת דכתיב נמי בההיא קרא ע\"כ. ומדפירש\"י ז\"ל בטעימה פסולה דברייתא, אם צבע נסיון ביורה פוסל את כל היורה, והיינו כפירושנו בדרך הראשון, נשמע דמפרש טעימה פסולה דגמרא בשמע מינה הראשון ג\"כ הכי, שהרי על שמע מינה הראשון והשני דקא מפרש לה הש\"ס מה טעם קאמר, מה טעם טעימה פסולה משום דבעינן צביעה לשמה קאי, וקאמר כתנאי, דהא מלתא דטעימה פסולה אפילו איכוין נמי לשמה דמצוה תנאי היא, וא\"כ על כרחך דטעימה פסולה דברייתא וטעימה פסולה דגמרא בשמע מינה הראשון בחדא גוונא מתפרשי. ", + "ואפילו לכשתמצא לומר דהך ציון שברש\"י ז\"ל טעימה פסולה, לאו אברייתא קאי אלא על שמע מינה השלישי קאי, וצריך להיות הציון טעימה פסלה, וכמו שהגיה מהרש\"ק ז\"ל אם עירה צבע נסיון ביורה פוסל את כל היורה גם כן, על כרחך לומר דרש\"י ז\"ל מפרש טעימה פסולה דשמע מינה הראשון כפירושנו בדרך הראשון, ושפיר דההכרח לפרש טעימה פסלה דשמע מינה השלישי דהכי קאמר, אם עירה צבע הנסיון הנשאר בביעתא לתוך היורה פסלה את כל היורה, אבל ליכא לפרושי טעימה פסלה דהכי קאמר, מדשדינן לה לביעתא לברא שמע מינה דטעימת האודרא שטעים בביעתא פסלה כל הצבע שבביעתא, ולהכי שדינן לה לברא משום דאין מבטלין איסור לכתחלה, דהא כבר משמע מינה הראשון דטעימה פסולה שמעינן, דאי טעים האודרא ביורה פוסלת כל היורה, כל שכן דטעימת האודרא בביעתא פסלה כל הצבע שבביעתא, ולמה לן לאוכוחי מהא דשדינן לה לביעתא לברא. אלא ודאי דבשמע מינה השלישי אתא לאשמועינן, דאם עירה צבע הנסיון שבבעיתא לתוך היורה פסלה כל היורה. אבל אי רש\"י ז\"ל מפרש שמע מינה טעימה פסולה על האודרא קאי, שהאודרא שטעים בה לנסיון פסולה כפירושנו בדרך השני, א\"כ מנא ליה לרש\"י לפרש בטעימה פסלה דשמע מינה השלישי, דאם עירה הצבע שבביעתא ביורה פסלה את כל היורה, דלמא הכי קאמר, מדשדינן לה לביעתא לברא שמע מינה דטעימה, היינו טעימת האודרא שטעים בביעתא, פסלה את כל הצבע שבביעתא, ולהכי שדינן לה לברא ולא לתוך היורה משום דאין מבטלין איסור לכתחלה, אבל אין הכי נמי דבדיעבד אם עירה ביורה נתבטלה, ואין היורה נפסלת באופן דממה נפשך, בין שהציון טעימה פסולה שבפירש\"י ז\"ל קאי על טעימה פסולה שבברייתא, בין שנגיה שהציון שבפירש\"י ז\"ל הוא טעימה פסלה וכהגהת מהרש\"ק ז\"ל, וקאי על טעימה פסלה שבגמרא בשמע מינה השלישי, מוכרח לומר דרש\"י ז\"ל מפרש טעימה פסולה דשמע מינה הראשון כפי פירושנו בדרך הראשון, והבנת המעתיק שסביב פי' הרי\"ף צ\"ע: ", + "אכן מה שפירש\"י ז\"ל עוד בלשון הברייתא משום שנאמר כליל תכלת, כל תכלת בעינן כליל שיהא כל עיקר מראה החלזון בצמר וכו', אינו מובן כלל, דמלשון זה משמע דלא קאי למיפסל מצד חסרון כוונה לשמה אלא מצד חסרון ממשות מראה הצבע דכליל תכלת, משמע ליה שיהא כל עיקר מראה החלזון בצמר, וכשדבר אחר צבוע בה מתחלתה נחלשה כח הצבע, וכשצובע בה פעם שניה לא הוי כל עיקר מראה החלזון בצמר. וכפי זה לא שייך כלל לחלק בין שצבע בה פעם ראשונה לשם נסיון לבין שצבע בה פעם ראשונה לשם מצות ציצית, דבין כך ובין כך כיון שצבע בה פעם אחת נחלש כח הצבע, דאטו צביעה לשם נסיון מחליש יותר כח הצבע מצביעה דלשם מצוה. וא\"כ תמוה טובא, חדא כמו שהקשו התוס' ז\"ל דלא הוי הך מילתא דשמע מינה כחד מהנך תנאי, דהא לרבי חנינא בן גמליאל אפילו שצבע בה פעם ראשונה לשמה פסולה מלצבוע בה פעם שניה, ולרבי יוחנן בן דהבאי אפשר דבכלהו גווני מכשיר אפילו שצבע בה פעם ראשונה לנסיון, ואין ענין כלל הך מלתא דתנאי דברייתא למלתא דהנך תלתא שמע מינה, ומאי כתנאי דקאמר. ועוד קשיא לן, דדברי רש\"י ז\"ל סתרי אהדדי בתוך כדי דיבור, דרישא דברייתא טעימה פסולה, מפרש לה, אם צבע נסיון ביורה פוסל את כל היורה, משמע דוקא טעימה לשם נסיון הוא דפוסל, הא טעימה דמצוה שפיר דמי, ובטעמא דיהיב ברייתא משום שנאמר כליל תכלת כפי פירש\"י ז\"ל, הוי טעמא למיפסל, אפילו היכא דצביעה הראשונה היתה טעימה דמצוה: ", + "גם בעיקר הדבר מה דהסביר לה רש\"י ז\"ל, דכשדבר אחר צבוע בה מתחלתה נחלש כחה, ולא הויא שוב כל עיקר מראה החלזון, אין הסברא מובנת כלל. דבשלמא אי תכלת הוי בעיא שיעורא, שפיר היה שייך לומר דצמר הנצבע ראשון קולט ומושך אליו התכלת ואיפחית לה שיעורא, אבל הרי תכלת לא בעיא שיעורא, וא\"כ אמאי לא הוי בכל פעם כל זמן שיכול לצבוע בה כליל תכלת, והגם שיש לומר דבצביעה ראשונה מושך וקולט כל עיקר שורש מראה התכלת ושוב לא הוי בהצבע עיקר שורש מראה התכלת. וכמדומה לי שכן ביאר בחי' מנחות הנדפס מחדש המיוחס להרשב\"א ז\"ל. אכן באמת כפי הנראה לעין הוא דבר מתמיה לומר כן, דהגם דטבע הצבע החמה [ווארימע קיפ בל\"א] שכשנותנין צמר בהיורה קולט ומושך אליו כל הצבע, והמים שביורה נשארים מים פשוטים, וצביעת התכלת היתה צבע חמה כדאמרן. ורמינן להו ביורה ומרתחינן ליה, מיהו הרי גם בצבע חמה נראה בחוש שאינו מושך וקולט הצבע בפעם הראשונה, ואפילו בפעם שניה ושלישית צובעת במראה יפה וחזקה כבפעם ראשונה, ולא הוכהה מראיתה כלל, ואיך שייך לומר דלא הוי כליל תכלת: ", + "ועל כן נראה, דבקושטא ברייתא זו טעימה פסולה כוללת בפירושה תרי אנפי. חדא, דבמה דטעמה פגם בכוותה, וחדא, דבמה דטעמה פגם בעצם מראיתה. מיהת הא כדאיתא והא כדאיתא, האי דטעימה פסולה מטעם דבמה דטעמה פגם בכוונתה, הוא מיד בפעם ראשונה דטעמה לנסיון. והאי דטעימה פסולה מטעם דפגם בעצם מראיתה, היינו דטעמה כל כך הרבה עד שנפגם והוכהה מראיתה. וזה הוא ביאור הברייתא טעימה, הן שטעמה ופגם בכוונתה שכוון נמי לשם נסיון, הן שטעמה רק לשמה אלא שטעמה כל כך הרבה עד שפגמה והוכהה מראיתה, משום שנאמר כליל תכלת, דמשמע שתהיה בכל כוונתה לשמה בלי תערובות כוונה שניה, ושתהיה בכל עיקר מראיתה, אבל כל שעירב בה כוונה שניה, או שפגם מראיתה והוכהה ועמדה במראה שניה מעיקר מראיתה, לא קרינן בה כליל תכלת ופסולה, דברי רבי חנינא בן גמליאל. רבי יוחנן בן דהבאי אומר, אפילו מראה שניה שבה כשר, כלומר כל שהטעימה היתה לשמה, הגם שהיתה בתערובות כוונה שניה דלנסיון, ואפילו טעמה כל כך עד שפגם עצם מראיתה והוכהה ועמדה במדרגת מראה שניה מעיקר מראיתה, כשרה, משום שנאמר ושני תולעת, משמע שני ומשמע שני, לומר הן בתערובות שני כוונות לשמו ושלא לשמו, והן שהוכהה מראיתה ונעשית שני לעיקר מראיתה, כהא דתנן (נגעים פ\"א מ\"א) בהרת עזה כשלג שניה לה כסיד ההיכל יעו\"ש כשרה: ", + "ולפי מה שנתבאר, בטעימה דלשמה לחודא ולא פגם עצמם מראיתה כולי עלמא לא פליגי דכשרה, ובפגם עצם מראיתה למטה ממראה שניה מעיקר מראיתה כולי עלמא לא פליגי דפסולה, ובטעמה דלנסיון לחודא, אע\"ג דלא הוכהה מראיתה כולי עלמא לא פליגי דפסולה, כי פליגי בטעימה דלשמו ושלא לשמו אע\"ג דלא פגם עצמם מראיתה, או בפגם עצם מראיתה ועמדה במדרגת מראה שניה מעיקר מראיתה, לרבי חנינא בן גמליאל פסולה משום דלא קרינן ביה כליל תכלת, ולרבי יוחנן בן דהבאי כשרה, והיינו דלבתר דמסיק בסוגיין מה טעם קאמר, מה טעם טעימה פסולה, משום דבעינן צביעה לשמה, כדאמרן, דאשמועינן דאפילו כי איכוין נמי בהטעימה לשמה, כיון דאיכוין ג\"כ לנסיון פסולה קאמר עלה כתנאי, ושמעתין אתיא כרבי חנינא בן גמליאל, דאלו לרבי יוחנן בן דהבאי כשרה: ", + "ובזה יצא לנו כאור נוגה, לבאר ברייתא דתורת כהנים פ' מצורע (פ\"א ברייתא יד טו) ושני יכול פיקס תלמוד לומר תולעת אי תולעת יכול אחד מן הצבעים תלמוד לומר ושני הא כיצד זו זהורית טובה, יוחנן בן דהבאי אומר ושני תולעת שני שבתולעת, ומנין שאם טעמה פסלה תלמוד לומר ושני תולעת ע\"כ. וביאור ברייתא זו הוא סתום וחתום, חדא מה דקאמר ושני יכול פיקס, מאי איריא דנקט פיקס טפי משאר מיני צבעים, והכי הוי ליה למימר ושני יכול אחד מן הצבעים, ועוד מה דקאמר אי תולעת יכול אחד מן הצבעים ת\"ל ושני ופירשו המפרשים ז\"ל יכול אחד מן הצבעים כגון תכלת דהוא ג\"כ ממין תולעת יעו\"ש, אינו מובן כלל, דמהיכא תיתי לומר על תולעת דכתיב בקרא דהוא חלזון התכלת, הא חזינן להדיא דכל היכא דבעי קרא תכלת, כגון בבגדי כהונה וציצית, כתיב להדיא תכלת. ועוד דבבגדי כהונה כתיבי תרווייהו, אלמא דתולעת לאו היינו תכלת, ועוד דמשמע ומנין שאם טעמה פסלה אתאן לכולי עלמא והא דרבי יוחנן בן דהבאי דמכשיר שני שבתולעת פליג עלה כדמוכח בסוגיין, דבמה דקאמר אפילו מראה שני שבה כשר, משום שנאמר ושני תולעת פליג ארבי חנינא בן גמליאל דקאמר טעימה פסולה. והמפרשים ז\"ל נדחקו דאתאן לת\"ק ודחיק טובא, גם הא דמייתי לה קרא דטעמה פסלה ת\"ל ושני תולעת אינו מובן מאי תלמודיה, והראב\"ד והר\"ש ז\"ל כתבו דעל ואזוב דבתריה סמיך, מה אזוב בתחלתו אף שני בתחלתו, והא ודאי דחיק טובא ועיין בר\"ש וק\"א שנדחקו בזה הרבה. אולם לפי מה שנתבאר, דגם לרבי יוחנן בן דהבאי אם טעמה לנסיון לחודא, או אם טעמה עד שנפגם מראיתה למטה ממראה שניה מעיקר מראיתה אתי שפיר נכון ביאור ברייתא זו, והכי פירושה: ושני יכול פיקס כלומר אי לא כתיב אלא ושני, הוי אמינא דהיינו פיקס והיינו צבע העץ שגדלים בו התולעת והוא העץ שממנו נתרקם התולעת שהתחיל להתרקם עד שלא נתרקם לגמרי, והוא אדום ביותר, ונקרא בלשון לאטי\"ן פיקס. כי בכל מקום שירצה הכתוב לגזם מראה אדמימות ביותר מגבילו בלשון שני, כמו שכתבו אם יהיו חטאיכם כשנים כשלג ילבינו, ולהכי אי לא הוי כתיב אלא ושני, הוי אמינא דמצותו בפיקס שהוא אדום ביותר, ת\"ל תולעת דמצותו בצבע התולעת ולא בפיקס, אי תולעת כלומר ואי לא הוי כתיב אלא תולעת, יכול אחד מן הצבעים, כלומר הוי אמינא דלא קפיד קרא אלא שיהיה צבע התולעת יהיה איזה צבע ממנו שיהיה אפילו מראה שניה ושלישית שאינו אדום כל כך ג\"כ שפיר דמי, ת\"ל ושני שזהו מגביל האדמימות ביותר, הא כיצד זו זהורית טובה, ומקאמר ת\"ק זו זהורית טובה, משמע שטובה שכל עיקר מראה הזהירות בה וכל כוונתה, שלא נפגמה כלל במראיתה, ולא נפגמה כלל בתערובות כוונה אחרת, ורבי חנינא בן גמליאל הוא, דמשמע ליה כליל כתלת דבגדי כהונה, דכל תכלת בעינן כליל הן במראה הן בכוונה, ויליף תולעת שני דמצורע מתולעת שני דבגדי כהונה, ותולעת שני דבגדי כהונה מכליל תכלת דבגדי כהונה, ועל זה פליג רבי יוחנן בן דהבאי, דכליל תכלת לא משמע ליה דמפיק ליה לדרשא אחריתי, וקאמר ושני תולעת שני שבתולעת כדקאמר הכא, אפילו מראה שני שבה כשר, משום שנאמר ושני תולעת דמשמע שני ומשמע שני להכשיר תערובות שתי כוונות לשמו ושלא לשמו ולהכשיר מראה שניה של זהורית, ולזה קאמר ומנין שאם טעמה פסלה, כלומר לרבי יוחנן דהבאי דכליל תכלת לא משמע ליה, מנין שאם טעמה בכוונה דשלא לשמו לחודא או שטעמה כל כך עד שפגם עצם מראיתה למטה ממראה שניה פסלה, תלמוד לומר ושני תולעת, כלומר מדרבי רחמנא להכשיר בלשון ושני, משמע דלא הוכשר אלא תערובת שני כוונות, דאיכא עכ\"פ כוונה דלשמה, וכן לא הוכשר אלא מראה שניה של זהורית, אבל אם טעמה שלא לשמה לחודא או אם טעמה כל כך עד שפגם עצמם מראיתה למטה ממראה שניה של זהורית פסולה, ולרבי יוחנן בן דהבאי ילפינן תכלת דציצית מתכלת דבגדי כהונה, ותכלת דבגדי כהונה מתולעת שני דבגדי כהונה, ותולעת שני דבגדי כהונה מתולעת שני דמצורע, הן להכשיר שני כוונות לשמו ושלא לשמו והן להכשיר מראה שניה של זהורית ושל תכלת, והן לפסול בשטעמה שלא לשמו לחודא או בשטעמה ופגם עצם מראיתה למטה ממראה שניה: ", + "והשתא ניחא, הא דרש\"י ז\"ל בסוגיין מפרש רישא דברייתא טעימה פסולה, בטעימה דנסיון, דפוסל מטעם דפוגם בכוונת עשייתה, וסיפא דברייתא משום שנאמר כליל תכלת כו' מפרש לה בטעימה דפוסל מטעם דפוגם בעצם מראיתה, היינו כדי לאחוי לן במחוג דהנך תרתי פירושים אחוזים וכלולים יחד בהך ברייתא, ורק משום דלמה דאתאן עלה הכא בסוגיין למימר עלה דהנך תלתא שמע מינה כתנאי לא מייתי לה אלא מטעימה דנסיון דפוסל מטעם דפוגם בכוונת עשייתה, להכי תפס רש\"י ז\"ל בריש דבריו לפרושי מטעימה דנסיון, ובתר הכי מפרש נמי מטעימה דפוגם בעצם מראיתה, דהא בקושטא תרווייהו כלולים בביאור הך ברייתא כדאמרן: ", + "ובמה שנתבאר נתיישב אצלי שמע מינה השלישי טעימה פסלה, דעל כרחך פירושו לפי פירושנו בדרך הראשון, דהוא שיטת פירוש רש\"י והרמב\"ם ז\"ל, כמו שנתבאר, דהכי קאמר שאם שפך ביורה, צבע הטעימה הנשארת בהביעתא פסלה כל היורה, והוי קשיא לן אמאי פסלה באמת כל היורה, נהי דטעימה עצמה פסולה, מ\"מ מיהת תבטל ברוב צבע הכשרה שביורה, דמאי שנא מכל איסורים שבתורה דקי\"ל דבטלים ברובא, וכפי מה שנתבאר ניחא, דשאני הכא דכליל תכלת אמר רחמנא שיהא כל תכלת כליל, להכי כל שנתערב בו טעימה הפסולה, הגם דנתבטלה ברוב צבע הכשרה, פסלה, דכליל תכלת מיהת לא הוי, ובקושטא לרבי יוחנן בן דהבאי דלא דריש כליל תכלת דמשמע ליה לדרשא אחריתי אין הכי נמי דמתבטל ברוב צבע הכשרה שביורה, ואינה פוסלת את היורה, וכפי האמור קאי כתנאי אכולהו תלתא ש\"מ: ", + "ומיושב בזה, מה דנשארנו לעיל בצ\"ע על הרמב\"ם ז\"ל, דנראה מלשונו ז\"ל בעליל דקאי בפי' הסוגיא בהנך תלתא ש\"מ כפי פירושנו בדרך הראשון, ועל כרחך דפירוש ש\"מ טעימה פסלה כאמור דאם שפך ביורה הנשאר מהטעימה פסלה את כל היורה, ואמאי לא פסק כן הרמב\"ם ז\"ל בחיבורו להדיא, דלשונו ז\"ל שכתב ושופך הצבע שבכלי שבדק בו שהרי טעמו ופסלו וצובע התכלת בשאר הצבע שלא נפגם יעו\"ש, לא משמע, אלא שלכתחלה שופך הטעימה, משום שהיא פסולה, ואינו שופכה לתוך היורה דאין מבטלין איסור לכתחלה, אבל בדיעבד יש לומר דבטלה ואינה פוסלת את היורה. וכפי האמור ניחא דנראה דלדינא בקושטא הרמב\"ם ז\"ל פוסק כרבי יוחנן בן דהבאי, ולהכי באמת לדינא בטלה ולא פסלה את היורה בדיעבד, תדע דהרי הנך תרי ש\"מ קמאי ופירוקא דרב אשי דנפיק מינה לדינא, דאפילו איכוין בהצביעה לשמה אי איכוין ג\"כ לנסיון פסולה, ג\"כ לא העתיק הרמב\"ם ז\"ל, והיינו נמי על כרחך מטעמא שנתבאר, דהא לא אתיא אלא כרבי חנינא בן גמליאל, והוא ז\"ל פוסק להלכה כרבי יוחנן בן דהבאי, והגם שהרמב\"ם ז\"ל העתיק מימרא דרב שמואל בר רב יהודה במה שכותב אלא כיצד יעשה לוקח הצבע מן היורה בכלי קטן וכו', היינו דלכתחלה ודאי צריכין לחוש להא דרבי חנינא בן גמליאל, דודאי גם לרבי יוחנן בן דהבאי נכון יותר לעשות מצוה מן המובחר שיצבע רק לשמה לחודא, מיהו בדיעבד פוסק להלכה כרבי יוחנן בן דהבאי, ולהכי לא העתיק כלל דינא דהנך תלתא שמע מינה: ולמה דאתאן עלה, כפי מה שנתבאר צביעה דלשמה לחודא לכולי עלמא לא פסלה ויכול לצבוע כמה פעמים בהיורה לשם ציצית כל זמן שלא נפגם עצם מראה התכלת למראה שניה מעיקר מראיתה או למעט ממראה שניה למר כדאית ליה ולמר כדאית ליה: ", + "ודע דמה שנתבאר מדברינו, בביאור הסוגיא, דבעינן שיהא הצבע לשמה, אין הכוונה דעשייתה צריכה להיות לשמה, דודאי כל כמה שלא נגמרה עשייתה ועדיין אין יכול לצבוע בה לא בעיא לשמה, כמו שיתבאר לקמן (פרט ד) בענין הבדיקה שיכולין ליקח דם החלזון לעשות ממנו התכלת ממי שיהיה, ורק שיבדוק אחר כך בבדיקת רב יצחק ורב אדא, ואין צריכין שהמומחה בעצמו יקח הדם מהחלזון יעו\"ש, הרי דלקיחת הדם מהחלזון, אין צריך ליקח לשמה דוקא, והוא הדין כל הכנת הוצאת צבע התכלת מכח אל הפועל נתינת הסממנין והרתחת היורה נמי לא בעי לשמה, דמאי שנא, ורק בשנגמרה הצבע ועומדת לצביעה פוסל בה פעולה דשלא לשמה:" + ], + [ + "פרט הרביעי בענין בדיקת התכלת ", + "הנה אם כי פשוט ומבואר הוא, שבדיקת רב יצחק ורב אדא הנזכר בש\"ס מנחות (מב: ושם) לא הוזכרה לחיוב, דשלא מן המומחה אפילו ע\"י בדיקה אינה נקחית משום טעימה, ומן המומחה שלקח דם מהחלזון ועשה ממנו תכלת, הרי הוא נאמן כמו שנאמן על הטעימה, ולמה לי בדיקה, ולא הוזכרה אלא, לענין שאם אירע ובדקוה ואיפרד חזותיה ואישתנאי לגריעותא דפסולה אפילו כי לקחה מן המומחה, כמו שכתב הרמב\"ם ז\"ל (פ\"ב מה' ציצית ה\"ד) ובכסף משנה (שם) אי נמי לגבי המומחה עצמו, כגון שלא לקח בעצמו הדם מהחלזון, שהרי לקיחת הדם מהחלזון לא בעי לשמה, ויכול לקנות דם קרוש מהחלזון ממי שיהיה והוא עשה מזה צבע התכלת והצביעה לשמה כדינא, אלא שמסופק בגוף הדם שמא רימה אותו המוכר ואינו דם חלזון אלא קלא אילן, בזה מהני בדיקת רב יצחק ורב אדא וכמו שביארו התוס' (שם מג. ד\"ה מאי), אבל כשהמומחה לקח בעצמו הדם מהחזלון אין צורך בהבדיקה, וא\"כ אחרי שנתבאר (בפרט הראשון) שכל הסימנים שסמנו את החלזון בש\"ס וראשונים, כאן נמצאו כאן היו, בזה החלזון שמצאנוה, לכאורה אין צורך עוד בבדיקה כלל, אכן נראה, דודאי אז שהחלזון היה ידוע ומפורסם לכל, שפיר לא היה צורך בהבדיקה כשהמומחה לקח בעצמו הדם מהחלזון, אכן אנן השתא בעניותין, שכבר נשכח מאתנו החלזון, רק שאנו באים להחזיר עטרה ליושנה ולברר על פי הסימנים שהחלזון שמצאנו הוא הוא אותו החלזון שדברו עליו חז\"ל, ודאי כל מה דמצינו יותר לברורי טפי עדיף, ועל ידי הבדיקה ודאי נצא מכלל שום ספק, לזאת נתעוררנו לבאר קצת ענין הבדיקה, ובפרט דלקושטא דמילתא, לפי מה שיתבאר צורך הבדיקה, הוא גם כשהמומחה לקח בעצמו הדם מהחלזון: ", + "גרסינן במס' מנחות (מב:) ת\"ר תכלת אין לה בדיקה ואין נקחית אלא מן המומחה כו' ותכלת אין לה בדיקה והא רב יצחק בריה דרב יהודה בדיק ליה מייתי מגביא גילא ומיא דשבלילתא ומימי רגלים בן ארבעים יום ותרי לה בגווייהו מאורתא ועד לצפרא איפרד חזותיה פסולה לא איפרד חזותיה כשרה, ורב אדא קמיה דרבא משמיה דרב עוירא אמר מייתי חמירא ארכסא דשערי ואפיה לה בגוויה אישתנאי למעליותא כשרה לגריעותא פסולה וסימנך שינוי שקר שינוי אמת, מאי אין לה בדיקה נמי דקאמר אטעימה מר ממשכי אייתי תכלתא בשני רב אחאי בדקוה בדרב יצחק בריה דרב יהודה ואיפרד חזותיה בדרב אדא ואישתנאי למעליותא סבר למיפסלה אמר להו רב אחאי אלא הא לא תכלתא היא ולא קלא אילן היא אלא ש\"מ שמועתא אהדדי איתמר היכא דבדקנא בדרב יצחק בריה דרב יהודה לא איפרד חזותיה כשרה איפרד חזותיה בדקינן לה בדרב אדא בחמירא ארכסא אישתני למעליותא כשרה לגריעותא פסולה שלחו מתם שמועתא אהדדי איתמר: ", + "ולכאורה איכא לאתמוהי, למאי דסליק אדעתין דתכלת לית לה בדיקה, וגם למה דמסיק מבדיקת רב יצחק ורב אדא, מיהו משמע דבדיקה אחריתא לית לה לתכלת, ומאי כולי האי, הא לכאורה איכא בדיקה פשוטה ומעליותא להבחין בין תכלת לקלא אילן, שהרי קלא אילן אינו עובר על ידי צפון כדאמרינן בהדיא במס' ב\"ק (צג:) רבא אמר לעולם לא פליגי רבנן עליה דרבי שמעון בן יהודה ושאני צבע הואיל ויכול להעבירו על ידי צפון, והוי שינוי החוזר לברייתו, וכי קתני התם לא הספיק ליתנו לו עד שצבעו פטור ואוקימנא כדברי הכל בקלא אילן דלא עבר ואלו תכלת עוברת על ידי צפון, כדמוכח מהאי דזבחים (צה.) דעלה דמתני' בגד שיצא חוץ לקלעים נכנס ומכבסו כו', מייתי, אמר ר\"ל מעיל שנטמא מכניסו כו' ומכבסו כו' ובתר הכי פריך והא בעי שבעה סממנין ובהם מי רגלים ואין מכניסין מי רגלים למקדש ואמאי לא פריך לה מיד אמתני' בלא הא דריש לקיש וכתבו התוס' (שם) משום דמתני' איכא לאוקמה בבגדי הדיוט שיכול להעביר ולכבס ע\"י צפון אבל מעיל דכ\"ג שהוא תכלת אינו יכול לכבסו ע\"י צפון משום דאמרינן במס' נדה (דף סב) דאפילו צבעא נמי מעביר יעו\"ש, הרי להדיא דתכלת עוברת על ידי צפון. הן אמת דמהרש\"ל בים של שלמה מס' ב\"ק (שם) כתב בקלא אילן דלא עבר לעולם וק\"ו בתכלת יעו\"ש. אכן נראה דאשתמיטתיה דברי התוס' במס' זבחים הנ\"ל, דודאי לא הוי פליג עלייהו בפשיטות בלא שום ראיה, אמת שלכאורה יש ראיה ברורה כדעת היש\"ש, דתכלת נמי אינו עובר על ידי צפון, מהאי דמס' ע\"ז (מז.) בעי רב פפא המשתחוה לבהמה צמרה מהו לתכלת. תכלת דמאי אי תכלת לכהנים היינו בעיא דרמי בר חמא, ואי תכלת לציצית היינו בעיא דר\"ל כו' יעו\"ש, ואם איתא דתכלת עובר ע\"י צפון א\"כ הוי ליה שינוי החוזר לברייתו, וא\"כ שנא ושנא הך בעיא דרב פפא מבעיא דרמי בר חמא המשתחוה לקמת חטים מהו למנחות, דהתם אי אפשר לקמח להיות חוזר ולהיות חטים והוי ליה שנוי דלא הדר לברייתו, אבל הכא אפשר למהדר לברייתו ע\"י צפון והוי ליה שינוי החוזר לברייתו, וכדמחלק הש\"ס במס' ב\"ק (צג:) לענין ראשית הגז, אלא ודאי דתכלת נמי לא עבר ע\"י צפון, אכן באמת אין משם ראיה כלל, מלבד דהתוס' ז\"ל פירשו התם צמרה מהו לתכלת משום שינוי הטויה יעו\"ש, אכן גם לפירש\"י ז\"ל דמפרש משום שינוי הצביעה, ג\"כ אתי שפיר, דאף דתכלת עובר על ידי צפון, מ\"מ לא הוי שינוי החוזר לברייתו, דהרי כשיעברו ע\"י צפון שוב אינו כשר למצותו, ושוב פנים חדשות באו לכאן, דעיקר הבעיא הוא, כיון דבלא צביעה אינו כשר למצותו, ורק שינוי הצביעה מכשירתו להיות ראוי למצות תכלת, הוי שינוי, ולא מימאס, ואי העבירו הרי בלאו הכי אינו כשר למצותו, וכיון שכל הכשרו הוא רק ע\"י השינוי, ממילא הוא כשינוי שאינו חוזר לברייתו. ואל תשיבני מהש\"ס מס' סוכה (ל:) לענין לולב הגזול, דקאמר דאפילו את\"ל לולב צריך אגד שינוי החוזר לברייתו הוא יעו\"ש, דשאני התם דשם לענין קנין הוא, דלא קנייה בשינוי משום דחוזר לברייתו, ולא קנה אותו, אבל הכא, לאו משום קנין אתאן עלה, אלא משום מאוס למצוה, וכיון דנשתנה שוב לאו מאוס הוא, ואף דיחזור לברייתו, אבל מ\"מ חשיב בשעת המצוה נשתנה, משום דאינו כשר למצוה בלא שינוי, אלא ע\"י השינוי הוא דהוכשר, לכן למצותו חשיב נשתנה, ובאמת הדבר מבואר להדיא דתכלת עובר על ידי כביסה בצפון בפי' רבינו גרשום מאור הגולה הנדפס מחדש בש\"ס ווילנא (מא:) רב יהודה מסר גלימא עם תכלת לקצרא ומפייסו שיזהר שלא יקלקל מראה התכלת, רב חנינא עביד ליה סיסא היה כורך התכלת בחוטין אחרים שלא ישנה מראהו בכביסה, רבינא חייט להו מיחט תפרו בטליתו יעו\"ש, מבואר מזה, שהתכלת עובר ע\"י צפון, וא\"כ לכאורה יש בדיקה להבחין בין תכלת לקלא אילן ע\"י צפון, אמנם הדבר פשוט מאד, דהגם דקלא אילן אינו עובר ע\"י צפון, מ\"מ אין כל צביעת קלא אילן שוין בזה, והדבר תלוי באיזה אופן שנצבע ויש צביעה מקלא אילן שעוברת ג\"כ ע\"י צפון, ולהכי א\"א לבדוק התכלת ע\"י צפון, דהגם שתעבור אכתי דילמא היא צביעת קלא אילן דעבר ע\"י צפון: ", + "ויובן בהסבר הענין שלא יהיו נראין הדברים כסותרים זה את זה, דמהאי דב\"ק (צג:) וזבחים (צה.) משמע דקלא אילן חזק יותר מתכלת דקלא אילן אינו עובר לא ע\"י העברת שבעה סממנים ולא ע\"י צפון, ואילו תכלת ע\"י שבעת סממנים הוא דאינו עובר, אבל ע\"י צפון עובר, ואלו בבדיקת רב יצחק ורב אדא והדר הוי ליה שינוי החוזר לברייתו, דיש לומר דהא דבבדיקת רב יצחק איפרד חזותיה כשהוא קלא אילן היינו שמתקלקלת המראה אבל לא עברה לגמרי ולא הוי שינוי החוזר לברייתו, מיהו הא מבואר עכ\"פ דתכלת חזק יותר לענין זה מקלא אילן וזה צריך להסביר: ", + "ובאור הענין, להיות כל מין צבע אינה מוציאה כח צביעתה אל הפועל, כי אם אחרי שיועמד ויומס על ידי סממנין, לזה אין כל הסממנין שוין להעברת כל צבע, וצריך להעברת כל מין צבע סם מיוחד להעביר הצבע שזה הסם יהיה מתנגד להסממנין שהעמידו והמסו את הצבע. וכגון חומץ ונתר שהם מתנגדיים זה לזה, כמו שנאמר (משלי כ״ה:כ׳) חמץ על נתר, ואם נצבע באופן שהומס בסממנין חמוצים, יכולים להעביר הצבע על ידי כיבו בסממנין נתריים ובורתיים ואפריים שהם מתגדים לסממנין חמוצים. ואם נצבע באופן שהומס הצבע בסממנים אפריים, יעבור הצבע על ידי כיבוס בסממנין חמוצים. והנה כל מיני הצבעים יכולים להצבע על ידי שניהם או חמוציים או אפריים, אך התכלת אין ביכולת להצבע שיהיה לו מראה תכלת בהיר אלא כשיומס בדברים חמוצים, כאשר נתבאר אצלנו מהש\"ס, וכאשר נסיתי בנסיון כמה פעמים וזה ברור. ולזה מבואר מסוגיות הש\"ס ותוס' זבחים (צה.) שהצפון שהוא הבורית (זייף) המובחר שבמינים הבורתים, שהוא מבושל באופן נכון ונאות ביותר לכיבוס, הוא מעביר מראה התכלת, להיות צביעתו בסממנין חמוצים. ובאמת גם קלא אילן כשנצבע בסממנים חמוצים הצפון מעבירו, ורק קלא אילן שנצבע בסממנין בורתיים אין הצפון מעבירו. וזה ביאור לשון הש\"ס במס' ב\"ק (צג:) בקלא אילן דלא עבר, כלומר שצבעו באותו קלא אילן שהומס והועמד על ידי סממנין בורתיים, דלא עבר על ידי צפון. והגם שיכול להעביר בסממנין חמוצים, אבל בהעברה על ידי סממנין חמוצים לא יהיה חוזר לברייתו, כי סממנין חמוצים מכלים קצת מגוף הבגד. אכן שבעת הסממנין הגם שיש בהם ג\"כ מיני אפריים ובורתים אבל אינן חזקים כל כך כצפון, ולהכי אינן מעבירין לא את התכלת ולא את הקלא אילן: ", + "אמנם כל זה מצד הסממנין שהועמד והומס בהם הצבע, אכן מצד גוף הצבע ומהותה, באמת צבע התכלת חזקה יותר מצבע קלא אילן, ולהכי בבדיקת רבי יצחק בריה דרב יהודה ורב אדא, קלא אילן נכהית ואיפרד חזותיה, ותכלת לא נכהית ולא איפרד חזותיה, וכל זה היה בהעלם מהגאון חתם סופר ז\"ל (חאו\"ח סי' לט, ד\"ה ויש לתמוה) ג\"כ ובחנם תמה על המג\"א: ", + "ודע, דבהא דמסיק מר ממשכי אייתי תכלתא בשני רב אחאי בדקוה בדרב יצחק בריה דרב יהודה ואיפרד חזותיה, בדרב אדא ואישתנאי למעליותא, סבר למיפסלה, אמר להו רב אחי אלא הא לא תכלתא היא ולא קלא אילן היא, אלא שמע מינה שמועתא אהדדי איתמר, היכא דבדקנא בדרב יצחק בריה דרב יהודה לא איפרד חזותיה כשרה, איפרד חזותיה, בדקינן לה בדרב אדא בחמירא ארכסא, אישתני למעליותא כשרה לגריעותא פסולה. יש להסתפק, אי דוקא שמועתא אהדדי איתמר אבל באפי נפשה בדיקותא דרב אדא אינה מבחנת כלל, דאינה פועלת ואינה מועלת אלא לבתר בדיקותא דרב יצחק. או דילמא, שמועתא אהדדי איתמר נמי קאמר, ולא סתרי אהדדי, אבל אין הכי נמי דכל חד באפי נפשה נמי איתמר, ומועלת בדיקה דרב אדא בלחוד בלא בדיקת רב יצחק ג\"כ. הן אמת דממה שבא בתוך דברי הרדב\"ז ז\"ל (ח\"א בלשונות הרמב\"ם סי' מ\"ח דפוס סדילקאוו) שאעתיק בסמוך, שכתב וז\"ל, ומהאי טעמא נמי לא הוי מצי למימר אי אישתני לגריעותא פסולה ואם לאו כשירה, דהוי אמינא מאי אישתני לגריעותא ממה שהיה בתחלה קודם בדיקה ראשונה, אבל השתא דקאמר אשתני למעליותא כשרה, לא אפשר לפרושי דקאי אמאי דהוה בתחלה קודם בדיקה ראשונה, דאי אפשר שישתנה למעליותא ממה שהיה מקודם, שהבדיקה לא יעלה הגוון יותר ממה שהיה בתחלה כו' יעו\"ש. ולפי זה, אי אפשר לפרש כלל דבדיקת רב אדא באפי נפשה בלא בדיקת רב יצחק נמי איתמר, דא\"כ מאי אשתנאי למעליותא שייכי, הא אי אפשר כלל שהבדיקה יעלה הגוון יותר ממה שהיה בתחלה. אכן באמת דברי הרדב\"ז ז\"ל בזה אינם מובנים ונפלאים מאד, דהרי להדיא סלקא דעתן דתלמודא הוי דלאו אהדדי איתמר, ועל כרחך דאפשר שישתנה למעליותא, שהבדיקה יעלה הגוון יותר ממה שהיה בתחלה, וגם בנסיון הכי הוא, שאחר הצביעה יכולין לעורר הצבע ע\"י העברת סממנין, שיעלה הגוון יותר. וא\"כ אינו רחוק כל כך לומר שגם טבע צבע התכלת כן, ועל כן מקום הספק במקומו עומד, שאפשר גם לפי המסקנא דשמועתא אהדדי איתמר, היינו גם אהדדי איתמר, כי היכי דלא תקשי לן מה שאנו רואין שהבדיקות סותרין זה את זה, מיהו באפי נפשה נמי איתמר: ", + "ומתחזי לן דבקושטא הכי הוא, דלא חדית רב אחאי רק דשמועתא אהדדי נמי איתמר, אבל ודאי באפי נפשה נמי איתמר, ומגופא דסוגיא אמינא לה, דקשיא לן במאי דקאמר אלא שמע מינה שמועתא אהדדי איתמר, היכא דבדקנא בדרב יצחק בריה דרב יהודה לא איפרד חזותיה כשרה, איפרד חזותיה בדקינן לה בדרב אדא, אישתני למעליותא כשרה לגריעותא פסולה, מכדי רב אחאי מחמת קושיא, אלא הא לא תכלתא היא ולא קלא אילן היא, כי היכי שלא תקשה שהבדיקות סותרין זה את זה קא דייק לה למילתיה דשמועתא אהדדי איתמר א\"כ מנא ליה דשמועתא אהדדי איתמר ולקולא, דילמא שמועתא אהדדי איתמר ולחומרא, היכא דבדקנא בדרב יצחק בריה דרב יהודה איפרד חזותיה פסולה לא איפרד חזותיה בדקינן לה בדרב אדא אישתני למעליותא כשרה לגריעותא פסולה, וגם בהכי מיתרצי, שלא תקשה שהבדיקות סותרין זה את זה, וכיון דאיכא לתרוצי לקולא ואיכא לתרוצי לחומרא, ודאי דלחומרא אית לן למימר, וניחא לן דרב אחאי נמי משמע ליה, דשמועתא לאו אהדדי איתמר, כפשטות לישנא דשמועה רב יצחק בריה דרב יהודה בדיק לה מייתי כו' ורב אדא קמיה דרבא משמיה דרב עוירא אמר מייתי כו', דמשמע דכל חד וחד מילתא באפי נפשיה קאמר, ובקושטא רב אחאי לאו לגמרי אתהדר ליה מסבריה דס\"ד, אלא חדית ליה דשמועתא אהדדי נמי איתמר, ואמטו להכי תו לא מצי למימר שמועתא אהדדי איתמר ולחומרא, דא\"כ בדיקה דרב אדא באפי נפשה לא מהני מידי, שהרי אכתי אפילו ישתנה למעליותא בבדיקת רב אדא, שמא אי בדקי לה בדרב יצחק יהיה אפריד חזותיה ואינו מועיל מה דמשתני למעליותא בבדיקה דרב אדא, ותצטרך לומר דשמועתא דוקא אהדדי איתמר ולא באפי נפשה, וזה אינו במשמעות לשון השמועה אמטו להכי קאמר שמועתא אהדדי איתמר ולקולא, דשפיר מתפרש נמי כפשטות ל' השמועה, דשמועתא כל חד באפי נפשה נמי איתמר: ", + "ובהא ניחא לן נמי לישניה דרב אחאי, אלא ש\"מ שמועתא אהדדי איתמר היכא דבדקנא בדרב יצחק וכו', והוי קשיא לן הא הבדיקה הוא חיובית כדפי' התוס' ז\"ל דמיירי שהמומחה גופיה אינו יודע ברור ממה עשה צבע התכלת אי מדם חלזון או מקלא אילן כדאמרן. וא\"כ הכי הוי ליה למימר, אלא שמע מינה שמועתא אהדדי איתמר, בדקינן לה בדרב יצחק וכו' מאי, היכא דמשמע דברצונו תליא מילתא, והשתא ניחא דבקושטא הכי הוא, דבבדיקה דרב אדא לחוד סגי, אלא היכא דאירע שבדק לה בדרב יצחק ואיפרד חזותיה אכתי מתכשרי, אי אישתני למעליותא בבדיקה דרב אדא: ", + "הן אמת דמלשון הרמב\"ם ז\"ל (פ\"ב מהל' ציצית הלכ הד' ה') לא משמע כן, שכתב וז\"ל, התכלת אינה נלקחת אלא מן המומחה חוששין שמא נצבעה שלא לשמה, אע\"פ שנלקחה מן המומחה אם נבדקה ונודעה שנצבעה באחד משאר צבעונין המשחירים שאינן עומדין פסולה, כיצד בודקין אותה עד שיודע אם נצבעה כהלכתה אם לאו, לוקחין תבן וריר של שבלול ומי רגלים שנתחמצו ארבעים יום, ושורין התכלת בכולן מעת לעת, אם עמדה בעינה ולא כהתה כשרה, ואם כהתה לוקחין בצק של שעורין שמעפשין אותו למורייס, ונותנין את זו התכלת שנשתנית בתוכו ואופין הבצק בתנור, ומוציאין התכלת מן הפת ורואין אותה אם כהתה ממה שהיתה פסולה ואם הוסיף עינה והושחרה יותר ממה שהיתה קודם האפיה כשרה ע\"כ. ואם איתא דמפרש אלא שמועתא אהדדי איתמר, דאהדדי נמי איתמר, מיהו באפי נפשה נמי איתמר כדאמרן, לא הוי משתמיט להביא זאת. אלא נראה דמפרש דמסיק דשמועתא דוקא אהדדי איתמר: ", + "מיהו באמת הרמב\"ם ז\"ל לשיטתו אינו מוכרח לומר, דהא דמסיק רב אחאי אלא שמועתא אהדדי איתמר, אהדדי נמי איתמר, דמצי שפיר לפרש, אלא שמועתא אהדדי איתמר כפשוטו, דאהדדי דוקא איתמר. דהוא ז\"ל מפרש, דבקושטא כל עיקר הבדיקה אינה חיובית, כיון דבלאו הכי אינה נלקחת אלא מן המומחה משום חשש טעימה, שוב לחשש קלא אילן נמי ליכא למיחש, דכמו דסמכינן עליה לגבי חשש טעימה, הכי נמי סמכינן עלה לגבי חשש קלא אילן ובדיקה דרב יצחק ודרב אדא אי איתרמי ובדקוה. ואשמועינן, דאע\"ג שאינה נלקחת אלא מן המומחה ולא צריכה בדיקה, אי איתרמי ובדקוה מהניא לה הבדיקה לפוסלה, וכמו שביאר מרן הקדוש בכ\"מ ז\"ל. וכפי זה ניחא דלא מצי למימר שמועתא אהדדי איתמר ולחומרא, דאי לא איפרד בבדיקת רב יצחק בדקינן ברב אדא, דהא מהי תיתי השתא בלא איבדק כלל לא צריך למיבדק, היכי דאיבדק ולא איפרד לא כל שכן, וניחא נמי לישנא דקאמר היכא דבדקנא וכו' ולא קאמר בדקינן, דבקושטא אין הבדיקה חיובית אלא היכא דאיתרמי ובדקיה. וכיון שכן אין אנו מוכרחין לפרש הא דמסיק, אלא שמועתא אהדדי איתמר דאהדדי נמי איתמר, וכיון שאין ההכרח לפרש כן מתפרש שפיר כפשוטו. דהרי לשיטת הרמב\"ם ז\"ל בהסוגיא שאין הבדיקה חיובית, גם פשטות השמועה רבי יצחק בדיק לה וכו', רב אדא קמיה דרבא משמיה דרב עוירא אמר וכו', מתפרש יותר דבדיקת רב אדא אלבתר בדיקת רבי יצחק קאי, דבשלמא בדיקת רב יצחק עובדא היא ומתפרש שפיר דאיתרמי ובדיק לה, אבל הא דרב אדא מימרא הוא ודינא קאמר משמע דחיובא הוא, ואי באפי נפשה איתמר, הא הבדיקה לאו חיובית היא, אלא אלבתר בדיקת רב יצחק קאי, ושפיר חיובית היא: ", + "אמנם מה דהרמב\"ם ז\"ל אינו מפרש הסוגיא בבדיקה חיובית, כגון שהמומחה גופיה אינו יודע ברור שהתכלת שעשה הוא מדם חלזון כמו שפירשו התוס', ולכאורה יש לומר דהרמב\"ם סבירא ליה דבקושטא כה\"ג שהמומחה גופיה אינו יודע אם מדם חלזון עשה אי מקלא אילן עשה אין הבדיקה מועלת, כי אין הבדיקה מבררת הדבר בתורת ודאי אלא רק מסייעת ומועלת להחזיק נאמנות המומחה, דאיתרע במה שאיפרד חזותיה בבדיקת רב יצחק, לזה מהני בבדיקת רב אדא להחזיק נאמנותו, אבל אם באמת גם האומן אינו יודע אין הבדיקה מועלת כלל: ", + "אכן באמת אי אפשר לומר כן דהרי אמרינן במס' חולין (צה:) רב נתן בר אביי איתאבד ליה קיבורא דתכלתא, אתא לקמיה דרב סדא אמר ליה אית לך סימנא בגויה, אמר ליה לא, אית לך טביעת עין בגויה אמר ליה אין, אם כן זיל שקיל, ופירש\"י ז\"ל תכלתא צריך להכירה שלא תתחלף בקלא אילן יעו\"ש. ולכאורה יותר הוי ליה לפרש דצריך להכירה משום חשש טעימה דאין לה בדיקה כלל. ונראה כיון דקיבורא דתכלתא היינו פקעת מחוטין טויים ועומדים לאריג, כדמוכח בעבודה זרה (יז:) אייתי ליה תרי קיבורי אמרו ליה הי דשתיא והי דערבא, ועי' שבת (כז:) בתוס' (ד\"ה אונין) ובמס' בבא מציעא (כד:) רבי יצחק נפחא אשכח קיבורא דאזלי ביה אלזוי, ופירש\"י מצא פקעיות של טוי למכמורות ורשתות כו', והרי רב נתן בר אביי היה לו הקיבורא דתכלתא לציצית, ומסתמא היו שזורין ומופסקין, א\"כ מאי כולי האי אית לך סימנא בגויה כו', אית לך טביעת עין בגויה כו', הרי אפילו אין לו לא טביעת עין ולא סימן, נהי דדידיה לא הוי, מ\"מ לתכשר בכל ענין אף שהם של אחרים, כדין מוצא חוטי תלכת שזורין ומופסקין דכשרים מטעמא דידוע דלשם מצות תכלת נעשו, כדאיתא במס' עירובין (צו:) המוצא תכלת בשוק לשונות פסולין חוטין כשרים יעוי\"ש, וכ\"ש לשיטת הרמב\"ם ז\"ל דחוטי תכלת שבציצית צביעתן מופסקת חציו לבן וחציו תכלת. וצריך לומר דזה הוא באמת פירוש במופסקין שבמס' עירובין (צו:) דודאי סימן מובהק הוא, שלתכלת של ציצית נעשה, ולכך פירש\"י שצריך היה להכירה, שלא תתחלף בקלא אילן, דבמה שידוע דלשם מצות תכלת נעשו, לא נפקינן אלא מחשש טעימה, משום דרוב מצויין אצל תכלת מומחין הן, כיון דתכלת אינה נקחת אלא מן המומחה, כמו שכתבו התוס' ז\"ל בסוגיין ובמס' עירובין (צו:), אבל מחשש ספק קלא אילן לא נפקינן. ", + "והא תינח אם יש בדיקה חיובית בתכלת, דהיינו כשהמומחה גופיה אינו יודע אם מדם חלזון עשה או מקלא אילן עשה, מועלת הבדיקה לברר, שמדם חלזון נעשה שפיר, דאף דבמה שידוע דלשם תכלת לציצית נעשה נפקינן מחשש טעימה משום דרוב מצויין אצל תכלת מומחין הן, מ\"מ לא נפיק מחשש ספק קלא אילן, דאפשר דמומחה גופיה לא הוי ידע ונאבד ממנו קודם שבדק, ועל כרחך הך דעירובין (צו:) המוצא תכלת כו' חוטין כשרים היינו על ידי בדיקה, ושפיר הוצרך לסימן או טביעת עין, כי היכי שלא יצטרך טורח הבדיקה, אלא אי אמרת דליכא בדיקה חיובית כלל, דכשהמומחה גופיה לא ידע אין הבדיקה מועלת כלל לברר הספק, א\"כ המומחה צריך לידע בבירור, שמדם חלזון עשה את התכלת, א\"כ למה הוצרך לסימן או טביעת עין, הרי כמו דנפיק מחשש טעימה, במה שידוע שלשם תכלת מצוה נעשה ורוב מצויין אצל תכלת מומחין הן והוי כלוקח מן המומחה, הכי נמי נפיק בזה מחשש ספק קלא אילן, כיון דרוב מצויין אצל תכלת מומחין הן, ואינו עושה תכלת מצוה אלא כשיודע שדם חלזון הוא, אלא שמע מינה, דכשהמומחה אינו יודע מהני בדיקה, ושפיר לא נפיק מחשש קלא אילן, אף דהוי כלוקח מן המומחה, כיון דרוב מצויין אצל תכלת מומחין הן, מ\"מ שמא מומחה גופיה לא ידע, וצריך בדיקה, ואהני ליה טביעת עין שלא יצטרך לבוא לטורח הבדיקה, ובקושטא, הא דתניא במס' עירובין (צו:) המוצא תכלת כו' חוטין כשרים, ומוקי לה בשזורים ומופסקים דודאי לשם תכלת מצוה נעשו ורוב מצויין אצל תכלת מומחין הן, מיהו בדיקה בעיא לצאת מחשש ספק קלא אילן, דאפשר דמומחה גופיה לא הוי ידע וכשרים על ידי בדיקה קאמר, ועי' ירושלמי מס' עבודה זרה (פ\"ב ה\"ט): ", + "ובזה ירווח לן, לפרק סתירה נגלית מברייתא דמס' ציצית משבע מסכתות ירושלמיות, דקתני, המוצא תכלת אע\"פ שהיא שזורה פסולה שאין לוקחין תכלת אלא מן המומחה, דקשיא בה טובא, היכי דמי אי במופסקין הא קתני באידך ברייתא דמייתי לה במס' עירובין (צו:) דכשרין ואין חוששין לחששא דלא מן המומחה נצבעה, משום דרוב מצויין אצל תכלת מומחין הן, כמ\"ש התוס' (שם) ובמנחות (שם) ואי בשזורין ואינן מופסקין, א\"כ מאי צריך ליתן טעם בדבר לפי שאין לקוחין תכלת אלא מן המומחה שהוא מחשש טעימה, תיפוק ליה שאינו ידוע שנעשה לשם תכלת מצוה כל עיקר, דשמא לשיפתא דגלימא עייפינהו, והכי הוי ליה לאסוקי שאין כשר אלא בידוע שנצבע לשם תכלת מצוה, ולפי מה שנתבאר, דהא דקתני ברייתא דעירובין המוצא תכלת דחוטין שזורים ומופסקים כשרים, על ידי בדיקה קאמר, אתי שפיר ואין כאן סתירה כלל, דהכי נמי ברייתא דמס' ציצית בשזורין ומופסקין איירי ופסולה בלא בדיקה קאמר, וכהא דמנחות (שם) אי איפרד חזותיה פסולה ומפרש הש\"ס דהיינו לומר שצריכה בדיקה, ושפיר אסיק שאין לוקחין תכלת אלא מן המומחה דאי לאו דידע דמדם החלזון נעשית לא היה מוכרה לציצית, אבל המוצא תכלת אפילו חוטין שזורין ומופסקין דודאי מן המומחה באו לשם ציצית ויצאנו מחשש טעימה דרוב מצויין אצל תכלת מומחין הן, מיהו מידי חששא דקלא אילן לא יצאנו, דשמא נאבדו מן המומחה קודם בדיקה ועדיין מומחה גופיה לא ידע אם מדם חלזון עשה אם מקלא אילן עשה: ", + "אמנם מה שהרמב\"ם לא פי' הסוגיא בבדיקה חיובית, הוא משום דפשטות משמעות ריהטת הסוגיא מיירי בבדיקה רצונית, דהא בלוקח מן המומחה מיירי, והלוקח ודאי לא צריך לבדוק, דאי לאו דידע מומחה שמדם חלזון נעשה לא הוי מכר ליה לציצית. וזה אין במשמע מלשון הסוגיא דמיירי בלוקח מן המומחה, שאומר שאינו יודע ממה נעשה. ולשון הברייתא תכלת אין לה בדיקה ואין נקחית אלא מן המומחה, משמע דמן המומחה נקחית בלא בדיקה, דהרי לפי הס\"ד אין לה בדיקה לגבי קלא אילן, ואין לה בדיקה דברייתא משום טעימה, אבל עכ\"פ מעיקר מילתא לא הדר דמן המומחה אין צריך בדיקה כלל, והיינו דלא מיירי שהמומחה אומר שאינו יודע ממה נעשה דאז הבדיקה על המומחה רמיא, אלא בלוקח מן המומחה מיירי, ועל כרחך שאין הבדיקה חיובית. מיהו לקושטא דמילתא כשהמומחה אינו יודע ממה נעשה, או במוצא תכלת חוטין שזורים ומופסקים, גם הרמב\"ם ז\"ל מודה דבעיא בדיקה ומועלת: ", + "והתוס' ז\"ל שפירשו הסוגיא בבדיקה חיובית, נראה דבאמת אינם מפרשים הסוגיא כפירש\"י ז\"ל, דמפרש אין לה בדיקה, קס\"ד אין אדם יכול לבודקו אם תכלת הוא אם קלא אילן הוא ואינה נקחית אלא מן המומחה, דהואיל ואין לה בדיקה אין לוקחין אותה אלא מן המומחה שיודע שקלא אילן אסור יעו\"ש. ולפי זה ריהטא דסוגיא לאו בבדיקה חיובית אלא בבדיקה רצונית כדאמרן, דכמו דבס\"ד דאינו יכול לבודקה מן המומחה נקחית בלא בדיקה, וא\"כ נהי דמסיק מאי אין לה בדיקה משום טעימה, מעיקר מילתיה מיהת לא הדר דמן המומחה לא בעיא בדיקה. אבל התוס' ז\"ל מפרשים הסוגיא כפי' רבינו גרשום מאור הגולה ז\"ל דמפרש וז\"ל, תכלת אין לה בדיקה קא משמע השתא דאינו צריכה בדיקה יעו\"ש. ואם כן כי פריך ותכלת אין לה בדיקה והא רב יצחק וכו' הכי פירושו, וכי תכלת אינה צריכה בדיקה והא צריכה בדיקה דרב יצחק וכו' בדיק לה וכו' ואם כן נזכר בהסוגיא בדיקה חיובית: ", + "אלא שיש לתמוה לכאורה, למה שבארנו, דהרמב\"ם נמי מודה דאיכא בדיקה חיובית, כגון היכא שלא לקח בעצמו הדם מהחלזון, ואיך לא נזכר דין זה להדיא בש\"ס, ואיך לא נזכר זאת להדיא בהרמב\"ם ז\"ל, ונראה, דהוא נכלל בכלל הטעימה שהוזכר במנחות (שם) וטעמינן להו באודרא כו', והיינו לידע אם עין צבע התכלת הוא יפה ולעשות הבדיקה בטעימת אודרא זו אם תכלת הוא אם לאו, והרמב\"ם ז\"ל נמי כלל זאת בהטעימה שהזכיר (שם): ", + "שוב מצאתי, דבהא דפריך הש\"ס במס' שבת (עד.) וליחשב נמי כותש,כתב הרמב\"ן ז\"ל בחידושיו (שם ד\"ה שכן עני) לפרש בשם רבינו תם ז\"ל וז\"ל, וליחשב נמי כותש שהיו כותשין במשכן שעורים לנסיוני דתכלת, שטומנין אותו בתוך פת של שעורים ואופין אותו, אם לגריעותא נשתנה פסול ואם למעליותא נשתנה כשר יעו\"ש, הרי דבדיקה חיובית היא, דאי רצונית, מנא לן דהואי במשכן כלל, והרמב\"ן ז\"ל דחה פי' זה וז\"ל ואין הפי' הזה נכון אצלי, לפי שלא נאמר נסיון זה במנחות, אלא בלוקח תכלת צבוע, ומשום חששא דקלא אילן ובמשכן הן עצמן צובעין אותו ע\"כ, כלומר כיון שהן עצמן צובעין אותו, הרי ידעו שדם חלזון הוא, ולא קלא אילן. אכן לפי מה שנתבאר, אין זו דחיה, דהגם שהן עצמן היו צובעין, אבל מ\"מ אפשר שלא לקחו בעצמן הדם מהחלזון, אלא לקחו דם קרוש מתגרי האומות, ולהכי היה צריך בדיקה, ובפרט לפי מה שיתבאר לקמן (פרט השמיני), מהמדרש שתכלת היה להם ממצרים דודאי היה צריך בדיקה. ובאמת נראה, דהאומן העושה הצבע, כשם שצריך לטעום לענין אי איתרמי ליה מלאכתו יפה לענין המראה, צריך נמי לבדוק אי איתרמי ליה מלאכתו יפה, לענין שתהא צביעתו צביעה המתקיימת, דגם תכלת הבאה מדם חלזון,כשלא נעשית יפה אינה צביעה המתקיימת ותפרד חזותה ע\"י בדיקה כמו קלא אילן, וזה נכלל בכלל טעימה שהוזכר בש\"ס: ", + "ואדאתאן עלה מה שרצה הרב בעל תפארת ישראל לסגור עלינו את הדרך, משום פקפוק הבדיקה, מחמת פלוגתת רש\"י ורמב\"ם, במגביא גילא ומיא דשבלילתא, וכן יש לפקפק מחמת שתי לשונות של רש\"י ז\"ל במימי רגלים בן ארבעים יום יעו\"ש, וכפי מה שנתבאר, והנך שמועתא דרב אדא באפי נפשה נמי איתמר שפיר בקל יש לבדוק בבדיקת רב אדא שאין בה שום פלוגתא, אלא שבאמת כבר בארנו במאמרנו הקטן, שעיקר דברי התפארת ישראל תמוהים, ות\"ל אנו בקיאים בבדיקת רב יצחק הן לפי פירש\"י ז\"ל, הן לפי פ' הרמב\"ם ז\"ל, ומאי כולי האי לעשות שתי הבדיקות, והגם שכתב בהגהות רמ\"א יו\"ד (סי' ל\"ו סט\"ז) וז\"ל, ונראה שאין לנו לסמוך על בדיקה זו כי אין אנו בקיאין בכל דבר שצריך בדיקה, הרי כללא כייל שאין אנו ביקאין בכל דבר שצריך בדיקה, אמנם הדבר פשוט דהיינו להקל אין אנו סומכין על בדיקה, ומ\"מ במקום הפסד מרובה סומכין בכמה בדיקות, עי' שם בהגהת רמ\"א (סעיף ז), אבל להחמיר פשיטא שסומכין על הבדיקה, והכא הוי להחמיר דסדין בציצית כבר נאסר משום גזירה, כמבואר בש\"ס מנחות (מ.) ובטלית של צמר אסורים ציצית פשתן, משום דריש לקיש (שם), וכן דעת הרבה פוסקים, וא\"כ אין אנו צריכים לסמוך על הבדיקה להקל אלא להחמיר, וכן אנו נוהגין לעשות בדיקת רב יצחק בשני האופנים, הן לפי פירש\"י, והן לפי פי' הרמב\"ם, ואחר כך גם בדיקת רב אדא לצאת מידי כל ספק, והגם שבארנו, דבדיקת רב אדא בלחוד סגי, מ\"מ כיון שבדברי הרמב\"ם ז\"ל אינו מבואר, ואולי דעתו ז\"ל דבדיקת רב אדא, אינו אלא אחר בדיקת רב יצחק, וכן משמע לי קצת דעת רגמ\"ה ז\"ל (שם מ\"ג. ד\"ה דאין), לזאת נהגנו להבחין בבדיקת רב אדא לבתר בדיקת רב יצחק. והגם דבלא איפרד חזותיה בבדיקת רב יצחק, לכולי עלמא אין צורך עוד לבדיקת רב אדא, אכן לאשר הרב בעל תפארת ישראל גמגם ומספק עלינו את הדרך בבדיקת רב יצחק, הגם שלא נראין דבריו לע\"ד, בכל זה מהיות טוב נהגנו לבדוק בתרווייהו: ", + "ובאמת נראה ראיה מתוספתא דמס' ע\"ז (פ\"ז) דבדיקת רב אדא הוא בדיקה באפי נפשה, דתניא התם בור קלא אילן שרשם בעלי אשרה ישרף, אחרים אומרים מטילין אותה לחומר עד שיחזרו מראיו לכמות שהיו. ועי' בפי' חסדי דוד להגאון הספרדי מוהר\"ר דוד פארדו ז\"ל דמפרש לה בבגד שצבעו בקלא אילן, שזה הקלא אילן נעשה ע\"י עצי אשרה יעי\"ש. אכן מה שפי' מטילין אותה לחומר, כלומר לסיד שמסיר הצבע עד שיחזיר מראיתו לכמות שהיה יעו\"ש, דחוק לע\"ד דלא מצינו לטיט וסיד שמעביר הקלא אילן, ונראה לע\"ד לפרש, לחומר היינו חמירא הנזכר בבדיקת רב אדא דמשתני לגריעותא בצבע קלא אילן, דהא דקתני עד שיחזרו מראיו לכמות שהיו, לאו דוקא, אלא שיתקלקל מראית הצבע, ולא יהנה מהצבע, והיינו טעמא דת\"ק דקאמר ישרף, כיון דלא עבר הצבע לגמרי, דמיירי בקלא אילן דלא עבר כהאי דמס' ב\"ק (שם), ועכ\"פ מבואר מזה, שבדיקת רב אדא מועיל בטבע, גם מבלי הקדם בדיקת רב יצחק: ", + "ודע, דלדברי ר\"ת ז\"ל המובא בחידושי הרמב\"ן ז\"ל הנ\"ל, מתפרש לישנא דמתני' במס' שבת (עג.) דקתני האופה כפשטיה, דהויא אפיה במשכן בפת לבדיקת התכלת, דומיא דאינך כולהו מלאכות, דקתני להו במתני' דג\"כ הויא במשכן, אלא שרש\"י ז\"ל נדחק לפרש, דאופה לא הוי במשכן, משום דהא דמפרש (שם עד:), אמר רב פפא שבק תנא דידן בישול סממנין דהוה במשכן מלאכה עיקרית, ונקט אופה דלא הוה במשכן מלאכה עיקרית, רק כהכשר מלאכה, לידע אם הוא יפה, וגם לא היתה הרבה פעמים, רק כיון שבדק פעם אחת ועלה יפה, לא היה צריך לבדוק, ויותר הוי ליה למינקט מלאכה השכיחה הרבה פעמים ועיקרית יותר, ומשני תנא דידן סידורא דפת נקט: ", + "ואף דאיתא בירושלמי (שבת פ\"ז ה\"ב) דבעי מה חרישה היה במשכן שהיו חורשין ליטע סממנים, וכפי פי' ר\"ת ז\"ל דאפיית הפת היתה במלאכת המשכן, א\"כ מה זו שאלה מה חרישה היתה במשכן, הרי היתה במשכן כל מלאכת הפת. ונראה דחרישה לפת כדי לבדוק התכלת לא חשיב מלאכת המשכן, דהוא רק הכנה דהכנה והיא הכנה רחוקה, שהיו יכולים ליקח שעורים ולעשות השאור, ולא שייך למחשב ממלאכת המשכן מלאכות שלצורך הבדיקה ממלאכת המשכן, אלא מכתישת השעורים ואילך, ולזה בעי מה חרישה היתה במשכן, ומשני שהיו חורשין ליטע סממנים, כלומר דהוי חרישה בסממנים גופיהו, משום שהיו צריכים מכל דבר המובחר והיו זורעים המובחר מכל הדברים שהיו צריכים ומשגיחים עליהם בעת גידולם לעדור והשקות כדי שיהיו טובים: ", + "וראיתי להעתיק בזה, תשובת הרדב\"ז (ח\"א סי' מ\"ח בלשונות הרמב\"ם דפוס סדילקאוו) להיותו באור קצת לסוגיין, ולדברי הרמב\"ם ז\"ל שהעתקנו וזה לשונו: שאלת ממני אודיעך דעתי במה שכתב הרמב\"ם ז\"ל פ\"ב מהל' ציצית כיצד בודקין וכו' ורואין אותה אם כהתה ממה שהיתה פסולה ואם הוסיף עינה והשוחרה יותר ממה שהיה אחר אפיה כשרה ע\"כ, וקא מיבעיא לך לא כהתה ולא הושחרה מאי: ", + "תשובה. יכילנא לשנויי, דלא שכיח, דמטבע הבדיקה השניה להוסיף בגוון או לגרוע, דאי הוי תכלת ודאי תוסיף, ואי הוי קלא אילן ודאי גורע. אבל שנויי דחיקי לא משנינן, דדבר זה הוי כהלכתא בלא טעמא, וצריך ראיה או סמך, דמאי שנא סימנין של בדיקה קמא, מסימנין של בדיקה בתרא, ולפיכך אני אומר, שהסברא אומרת, שכיון שהגוון עמד בעינו כשר, ומנא אמינא לה כמו בדיקה הראשונה, אם עמד בעינו כשר, גם בדיקה השניה, אם עמד בעינו כשר. וא\"ת מה לבדיקה השניה שכבר כהתה מבדיקה הראשונה ולפיכך אם הוסיף כשר, ואם עמד בעינו כאשר היה קודם בדיקה זו לעולם נימא לך דפסולה, וי\"ל שיש גוון תכלת שהוא שחור הרבה, ויש שאינו שחור כל כך, ולפיכך מהבדיקה הראשונה, ירד משחרותו ועמד על גוון הנמוך, ולכן אנו עושין הבדיקה השניה, לראות אם יעמוד בעינו, נדע שתכלת הוא, ומה שירד בתחלה, הוא מפני שגוונו היה עמוק הרבה, ואם יכהה ממה שהיה בתחלה, נדע דקלא אילן הוא, ומה שירד בתחלה, הוא מפני שאינו תכלת, תדע שהרי אם לא כהה הנגע בין בהסגר א' בין בהסגר ב' אלא שעמד בעינו, אין זה סימן טומאה, אלא הרי הוא כאשר בתחלה, כיצד הרי שכהה הנגע בהסגר ראשון ולא כהה למטה מד' מראות נגעים, אלא שאם היה בהרת, חזר להיות כשאת עדיין אינו טהור, עד שיכהה הנגע, עד מראות הנזהרות אז הוא טהור, דבהק הוא, אבל אם לא כהה מד' מראות טעון הסגר שני, ואם עמד בעינו הרי הוא כבתחלה פשה הנגע או נולד בו שער לבן או מחיה טמא, ואם לא נולד בה אחד מכל אלו, אע\"פ שלא נעשית לבנה כאשר היתה בתחלה, אלא שעמד בעינו, הרי זה טהור, הא למדת שהעמדת הדבר בעינו ממש בלא מגרעת, הרי הוא כבתחלה ואין חלוק בין פעם ראשונה לשניה, ותו איכא ראיה דגרסינן במנחות רבי יצחק בריה דרב יהודה בדיק ליה כו' ורב אדא כו' אשתני למעליותא כשרה לגריעותא פסולה וקס\"ד דהני שמעתתא, כל חדא באפי נפשה אתאמרה, כלומר כל בדיקה באנפי נפשה, ומסקינן דשמועתא גבי הדדי איתמר, היכא דבדקינא בדרב יצחק בריה דרב יהודה ולא איפרד חזותיה כשרה, איפרד חזותיה בדקינן לה בדרב אדא, אשתני למעליותא כשרה לגריעותא פסולה, וכי היכי דלפי הס\"ד דבדיקה דרב אדא בלחודא הוי סגי, והתם בעל כרחך אם עמד בעינו כשר לפי המסקנא נמי דגבי אהדדי איתמר אם עמד בעינו כשר, דבפירושא דלישנא דרב אדא לא חדית תלמודא מידי, ותו איכא ראיה, ממה שהפך הרמב\"ם ז\"ל לישנא דגמרא וכתב, אם כהתה ממה שהיתה פסולה ואם הוסיף וכו' הוא לאשמועינן הא מילתא אם כהתה פסולה, ואם לא כהתה נעשה כאלו נשתנית למעליותא וכשרה. וא\"ת אמאי לא אמרה רב אדא כלישנא דרב יצחק, אי איפרד חזותיה פסולה, ואי לא איפרד חזותיה כשרה, ובשלמא אי טבע בדיקה זו שאין מעמיד התכלת בעיניו ניחא, אבל לפי מה שפרשנו קשה, וי\"ל דאי אמר הכי, הוה משמע, אי איפרד חזותיה פסולה, ואי לא איפרד חזותיה כשרה, ובשלמא אי טבע בדיקה זו שאין מעמיד התכלת בעיניו ניחא, אבל לפי מה שפירשנו קשה, וי\"ל דאי אמר הכי, הוה משמע, אי איפרד חזותיה פסולה, אי אכתי איפרד חזותיה כאשר היה בתחלה פסולה, אבל אי לא איפרד חזותיה, אלא שחזר לגוונו הראשון כשרה, ומהאי טעמא נמי, לא הוה מצי למימר אי אשתני לגריעותא פסולה ואי לאו כשרה, דהוה אמינא מאי אישתני לגריעותא ממה שהיה בתחלה קודם בדיקה ראשונה, אבל השתא דקאמר אשתני למעליותא כשרה, לא אפשר לפרושי דקאי אמאי דהוה בתחלה, קודם בדיקה ראשונה, דאי אפשר שישתנה למעליותא ממה שהיה מקודם, שהבדיקה לא יעלה הגוון יותר ממה שהיה בתחלה, וכ\"ש בדיקה שניה שכבר ירד התכלת מגוונו, שהדבר ברור שלא יעלה גוונו, יותר ממה שהיה קודם בדיקה ראשונה, וכיון דהוה צריך למימר אשתנאי למעליותא כשרה, איכא למיטעי א\"כ אם עמד בעינו יהיה פסול, משום הכי אצטריכא למימר לגריעותא פסולה למידק מינה הא אם עמד בעינו כשרה ודוק. וא\"ת אכתי לימא אי אשתנאי לגריעותא ממה שהיה בבדיקה (שניה) [צ\"ל ראשונה] פסולה, ותידוק מינה, הא אם עמד בעין כמו שהיה בבדיקה (שניה) [צ\"ל ראשונה] כשרה ותו ליכא טעותא, וי\"ל דדינא בטעמא קאמר, דכיון שהיה בו כח לעמוד בבדיקה ועמד בעינו, הוה כאלו אשתנאי למעליותא וכשר. כי מכאן ולהלאה יעלה בגוון ולא ירד, כיון דידעינן דודאי תכלת הוא, וא\"ת לפי הגירסא הנמצאת בספר הריא\"ף ז\"ל יצא הדין להיפך, שכתבו אשתני למעליותא כשרה ואם לאו פסולה, י\"ל כי לפי הגרסא הזאת, האמת הוא שיצא הדין שאם עמד בעינו פסולה, אבל א\"א לגרוס כן ברישא, דקס\"ד דכל חדא באנפי נפשה אתאמרה, דהא כולי עלמא מודו דבבדיקה ראשונה, אם עמד בעינו כשר, ולשנות הגרסא מן הקס\"ד למסקנא אין דרך התלמוד, וכן נמצא בספר הריא\"ף ז\"ל גם בקס\"ד, אי אשתני למעליותא כשרה ואם לאו פסולה, וכי היכי דאתה צריך לומר בקס\"ד דלאו דוקא, אלא הכי קאמר ואם לאו אלא דאשתני לגריעותא פסולה, גם לפי המסקנא צריך אתה לפרש כך, ונמצאו שתי הגרסאות עולות לענין אחד, ואין מחלוקת בין הפוסקים, שהרי הרמב\"ם אינו גורס כגירסת הריא\"ף ז\"ל, הילכך מסתברא שאם הדבר מצוי שע\"י בדיקה שניה יעמוד בעינו כשר עכ\"ל, וכבר העירותי קצת בדבריו ז\"ל: \n" + ], + [ + "פרט החמישי במעלות התכלת בציצית וסגולותיה ", + "הנה ידוע דפלוגתא דתנאי היא במסכת מנחות (לח.), אי התכלת מעכבת את הלבן. ולרבי דסבירא ליה דמעכבת, אם כן אנו שאין לנו תכלת אין אנו מקיימין מצות ציצית כלל מן התורה, וכן הוא באמת דעת הרז\"ה ז\"ל בספר המאור במסכת שבת (פ\"ב), וזה לשונו, והוי יודע שדעתנו נוטה שהתכלת מעכבת את הלבן והלבן את התכלת, ואע\"ג דתניא וחכמים אומרים אין מעכבין, הא פרישנא בגמרא, דמאן חכמים יחידאה היא, כדאמרינן בגמרא מאן תנא דפליג עליה דרבי, רבי יצחק הוא דאמר אין לו תכלת מטיל לו לבן, הילכך הדרינן לכללא דנקטינן הלכה כרבי מחבירו כו', וכן נראה מדברי ר\"ש קיראה בעל הלכות ראשונות (הוא בה\"ג ר\"ש קיירא ז\"ל ליש מפרשים), שלא כתב משנה זו והתכלת אינה מעכבת את הלבן בהלכות ציצית שלו, ומנהג קדמונינו הבאים אחרי הרי\"ף לסמוך עליו כאשר ישאל איש בדבר אלהים, וממנו פשט המנהג בינינו כמו שהוא נהוג היום, ונחנו מה לחלוק ולשנות, ועל כן אנחנו יוצאים בעקבי הראשונים עכ\"ל: ", + "וראיתי להפרי מגדים בפתיחה להל' ציצית, שהעתיק דברי הרז\"ה בקיצור כדרכו ז\"ל, וכתב ומ\"מ סיים שלא מלאו לבו [להורות] כן יעו\"ש, נראה שהבין דמה שכ' ומנהג קדמונינו הבאים אחרי הרי\"ף לסמוך עליו כאשר ישאל כו', קאי על הרי\"ף, ועליה דהרי\"ף קאמר, וממנו פשט המנהג בינינו כו', היינו לעשות ציצית של לבן אע\"פ שאין לנו תכלת, אכן אנו בעניותין תמהין בזה, דאין זה דרכו של הרז\"ה ז\"ל להודות ולשבח בר פלוגתיה הרי\"ף ז\"ל, ובעניותין באמת משטחות לשונו ז\"ל נראה באמת, דעל הר\"ש קיראה קאי, וקאמר ומנהג קדמונינו הבאים אחרי הרי\"ף לסמוך עליו כו', היינו על הר\"ש קיראה בעל הלכות ראשונות, כאשר ישאל איש בדבר אלהים. וכונתו, למה שנמצא בתוס' חולין (מז. ד\"ה אי) ובכמה דוכתי על בה\"ג שכל דבריו דברי קבלה, וכן נראה שהבין בלשונו ז\"ל רבינו הרמב\"ן ז\"ל במלחמות, שכתב עליו, וזה לשונו, וכבר קבלנו עדותו שכל ימיו פטר עצמו מן הציצית כו' ואם היה הרמב\"ן ז\"ל מבין בלשונו של המאור ז\"ל כמו שהבין הפרי מגדים ז\"ל שסיים שלמעשה לא מלאו לבו להורות כן, א\"כ אין כאן עדות כלל שפטר עצמו מן הציצית, אדרבה התחייב עצמו מכח המנהג ולא מלאו לבו לחלוק על זה למעשה, אלא ודאי שהרמב\"ן ז\"ל הבין בלשונו של המאור ז\"ל כמו שבארנו: ", + "אמנם בבאור דברי המאור ז\"ל וממנו פשט המנהג בינינו כמו שהוא נהוג היום כו', דלפי מה שביארנו קאי וממנו פשט המנהג היינו מהר\"ש קיראה, נראה לכאורה שהיה מנהגו שלא להטיל ציצית כלל, אפילו לבן מחמת חסרון התכלת, וזה באמת דבר מתמיה, לומר שהמאור ז\"ל ודורו לא היה להם ציצית כלל בבגדיהם, אלא ודאי, דהגם דלבן בלא תכלת לא הוי מצוה כלל מן התורה לדעתו של המאור ז\"ל, מ\"מ מדבריהם לזכר מצות ציצית חייבו בלבן, אלא שהרמב\"ן ז\"ל השיב על זה, יראנו היכן תקנו חכמים זו התקנה יעו\"ש, ויש לומר דנסבו תקנה זו מסדין שאין מטילין בו תכלת משום גזירה ומ\"מ חייב בלבן, אלא שהרמב\"ן ז\"ל שפיר הקשה לשיטתו של המאור ז\"ל עצמו דפוטר סדין אפילו מלבן יעו\"ש, ומ\"מ יש לומר, דנסבו תקנה זו, מהא דאמרינן במנחות (לט:) אהא דאמר רב נחמן השיראין פטורין מן הציצית, ואיתיביה רבא מהא דתניא השיראין חייבין בציצית ומשני מדרבנן, ופריך אימא סיפא וכולן צמר ופשתים פוטרים בהם, אי אמרת בשלמא דאורייתא, היינו דמשתרי בהו כלאים, אלא אי אמרת דרבנן, היכי משתרו בהו כלאים, ומשני אימא או צמר או פשתים יעו\"ש. הרי חזינן דמהדרי רבנן לחייב בציצית, אפילו בבגדים שפטורים מהתורה, כל שכן שתקנה הגונה היא לתקן חיוב ציצית בלבן בזמן דליכא תכלת, שיהיה זכר למצות ציצית, והגם דלא קי\"ל כהא דרב נחמן, מ\"מ שפיר יש לומר, דמ\"מ נסבו מזה דתקנה הגונה היא, עכ\"פ נראה ברור, שגם המאור ז\"ל ודורו נהגו בלבן, וא\"כ צריך ביאור, מ\"ש וממנו פשט המנהג כו' הרי חיוב ציצית בלבן לכולי עלמא הוא, אלא למר מדאורייתא ולמר מדרבנן, ומה שייך לומר וממנו פשט המנהג: ", + "ונראה כוונתו ז\"ל וממנו פשט המנהג כו', היינו שהחזיקו שהציצית של לבן בלא תכלת הוא רק מדבריהם, ולא יצאו בהם לרה\"ר בשבת דהוי כטלית שאינו מצוייצת כהלכתה, וכדעת מהר\"ם מרוטנבורג שהביא הטוא\"ח (סי' ש\"א) יעו\"ש, ולא דמי לטלית שאינה מחויבת אלא מדבריהם שיוצאים בה, כמו שביאר הרמב\"ן ז\"ל במלחמות (שם), וז\"ל אע\"פ שבטלית של דבריהם יוצאים, כיון דהיא מצוייצת כחיובא בטלי לגבה, אבל בטלית דאורייתא מקצת ציצית הן ולא בטלי ע\"כ, יעו\"ש: ", + "והנראה, דחומרת מהר\"ם מרוטנבורג, הוא אף למאי דקי\"ל דתכלת ולבן אין מעכבין זה את זה, כי ודאי דחוק ומתמיה הוא, לומר שמהר\"ם מרוטנבורג הוא מהסוברים דמעכבין זה את זה, כי כמעט כל הפוסקים זולת הרז\"ה פסקו הלכה כרבנן שאין מעכבין זה את זה, וסבור הייתי לומר, על פי מה דחדית לן השאגת אריה בתשובה, דהגם דתכלת אינה מעכבת את הלבן, הני מילי בראוי לתכלת, וכיון דראוי לבילה אין בילה מעבת בו, אבל כשאינו ראוי לתכלת, התכלת מעכבת את הלבן, דכל שאינו ראוי לבילה בילה מעכבת בו, ומזה דן לפטור טומטום ואנדרוגינוס מציצית יעו\"ש אריכות נעימות דבריו ז\"ל, ואף אנו נאמר כיון שאין לנו תכלת הוי אינו ראוי לבילה, ולכ\"ע מעכבת את הלבן, ולא הוי קיום מצות ציצית מן התורה, ולזה החמיר מהר\"ם ז\"ל שלא לצאת בהם לרה\"ר בשבת, אכן בעניותין אין דבריו ז\"ל מחוורין להלכה, ולדעתנו אין זה ענין כלל לכללא דכל הראוי לבילה כו' דלא איתמר האי כללא, אלא במכשירי המצוה שהמכשיר לא שייך בו ענין מצוה בפני עצמו כלל, אלא שהוא מכשיר וטפל לעיקר המצוה, כמו קריאה דביכורים, דבלא הבאת ביכורים לא שייך ענין מצוה כלל בהקריאה, ואינה רק מכשיר וטפל לעיקר המצוה, דהיינו הבאת הביכורים, וגמירי דקריאה לא מעכבא, בזה שייך הך כללא, הני מילי דלא מעכבא בראוי לקריאה, אבל באינו ראוי לקריאה מעכבא, דכל הראוי לבילה כו', אבל בשתי מצות, דבכל חדא וחדא באפי נפשה יש בה קיום מצוה, כיון דאין מעכבין זה את זה, ולא שייך למימר בהו שזה הוא העיקר וזה הוא המכשיר, מהיכא תיתי לומר שיהיה מצוה האחת תלויה בחברתה משום כללא דכל הראוי לבבילה כו', אטו מי שאינו ראוי לקיום מצות תפילין יהיה מעוכב מקיום מצות ציצית בתמיה, ויגיד עליו רעו, דבההיא מתני' גופא דתנן התכלת אינה מעכבת את הלבן כו' תנן נמי תפלה של יד אינה מעכבת את של ראש כו', ואמרינן עלה בגמרא (שם מד.) אמר רב חסדא לא שנו אלא שיש לו, אבל אין לו מעכבת, אמרו לו אמרת אמר להו לא אלא מאן דלית ליה תרי מצות חד מצוה נמי לא ליעבד יעו\"ש, הרי מבואר ומפורש, דלא שייך בזה כללא דכל הראוי לבילה כו', ואפילו בס\"ד דרב חסדא לא הוי ניחא ליה להש\"ס לומר דמעיקרא סבר משום כל הראוי לבילה אין בילה מעכבת בו וכל שאינו ראוי לבילה בילה מעכבת בו, אלא קאמר ומעיקרא מאי סבר גזירה שמא יפשע יעו\"ש, משום דאין זה סברא כלל דיהיה סליק אדעתין למיתלי זה בהאי כללא דכל שאינו ראוי לבילה בילה מעכבת בו, כדאמרן דלא איתמר האי כללא אלא במכשיר וטפל לעיקר המצוה, ואין בו ענין מצוה בפני עצמו כלל: ", + "אכן נראה, דחומרת המהר\"ם מרוטנבורג הוא, דאפילו למאי דקי\"ל שאין מעכבין זה את זה, אבל מ\"מ אין כל החוטין מדאורייתא בזמן דליכא תכלת, דלהסוברין דבעינן שני חוטי לבן ושני חוטי תכלת, בזמן שאין תכלת סגי מדאורייתא בשני חוטי לבן וכן לכל מר כדאית ליה, כמו שביאר מהר\"י אבוהב הובא בב\"י (סי' י\"א), וכמו דאיתא בתשובת הרא\"ש (כלל ב') הובא בב\"י (סי' י\"ג), אלא שאנו נותנין וממלאין הד' חוטין זכר לתכלת, ומצד אותן חוטין המיותרין שאינן מן התורה חשיב לה מהר\"ם מרוטנבורג ז\"ל אינה מצוייצת כהלכתה ואסור לצאת בהן לרה\"ר בשבת, דכיון שחוטין המיותרים הם באים למלאות מקום התכלת חשיבי ולא בטלי, וכן משמע מבואר מתשו' הרא\"ש (שם), שמשם נובע מקור דבר זה שהביא הטור, שמהר\"ם החמיר בזה יעו\"ש: ", + "הנה נתבאר, שבחסרון התכלת מלבד חסרון מצות התכלת, לדעת הרז\"ה ז\"ל הוא חסרון לא יוכל להמנות בעיקר מצות ציצית, שאין אנו מקיימין מצות ציצית דאורייתא כלל, וכן הוא לדעת הגאון שאגת אריה ז\"ל, ומלבד זה יש חשש איסור הוצאה בשבת, כשיוצאין בטליתים שלנו לרה\"ר, ועיין להרב פרי מגדים בפתיחה, דמסיק ג\"כ דעכ\"פ המחמיר בזה אין בו משום יוהרא יעו\"ש: ", + "והנה זה כמה, נתקשיתי בענין זה ושוב מצאתי להפרי מגדים ז\"ל בפתיחה שנתעורר ג\"כ בזה, כי אנו שאין לנו תכלת, מהראוי היה לאסור ללבוש בגד בת ארבע כנפות אפילו מצוייצת בחוטי לבן, משום דהוי ליה מבטל מצות עשה של תכלת בידים ועובר במעשה, לא מיבעיא לרבי דתכלת ולבן מעכבין זה את זה דאין כאן קיום מצות ציצית מדאורייתא כלל, והוי ליה בלבישתו מבטל מצות ציצית לגמרי בקום ועשה, אלא אפילו לרבנן דאין מעכבין זה את זה, ושפיר מקיימין מצות לבן מדאורייתא, מ\"מ איך שרי ללבוש טלית בת ד' כנפות, נהי דמקיים מצות לבן, מ\"מ הא מבטל במעשה בידים מצות תכלת, ומוטב שיעבור על מצות עשה של ציצית בשב ואל תעשה, משיעבור על מצות עשה של תכלת בקום ועשה, וראיה לזה, מהאי דמנחות (כח.) ארבע ציציות מעכבות זו את זו שארבעתן מצוה אחת רבי ישמעאל אומר ארבעתן ארבע מצות וקא שקיל וטרי עלה הש\"ס (שם לז:) מאי בינייהו יעו\"ש, ולא קאמר נמי דאיכא בינייהו אי שרי ללבוש טלית בת ארבע כנפות עם שלש ציצית, דלת\"ק דמעכבות זו את זו ואין בלבישתו שום קיום מצוה כלל, אסור ללבוש, דהוי ליה בלבישתו מבטל מצות עשה של ציצית בידים, ולרבי ישמעאל דארבעתן ארבע מצות שרי ללבוש, דכיון דיש בלבישתו קיום מצות ציצית מצד שלש ציציות שבה, לא איכפת לן, מה דבלבישתו מבטל מצות עשה של ציצה הרביעית בידים, אלא ודאי פשיטא ליה להש\"ס, דגם לרבי ישמעאל אסור ללבוש טלית בת ארבע כנפות עם שלש ציציות, דהגם שיש בלבישתו קיום מצות ציצית מצד שלש ציציות שבה, מ\"מ הא הוי ליה מבטל מ\"ע בידים לגבי הרביעית, ומוטב שיעבור על מ\"ע של ציצית לגמרי בשב ואל תעשה, משיעבור על מ\"ע של ציצה הרביעית בקום ועשה, ומעתה אף אנו שאין לנו תכלת, נהי דקיי\"ל כחכמים דתכלת ולבן אין מעכבין זה את זה, ושפיר יש בלבישת טלית מצוה קיום מצות לבן, מ\"מ איך שרי ללבוש הא הוי ליה מבטל מ\"ע בידים לגבי תכלת: ", + "והפרי מגדים ז\"ל כתב לתרץ זאת, ע\"פ דברי הר\"י המובא במרדכי מהלכות קטנות, שכתב וז\"ל, אומר ה\"ר שלמה מדרו\"ש שאם נפסק לאיש חוט של טלית בשבת, שאסור ללובשו עד שיתקן אותו, שאם לובשו עובר בעשה דיש לו ארבע כנפות. והשיב ר\"י דליתיה, כדמוכח בשמעתין (מנחות שם) דאע\"ג דאיפסיק לא הוי שדי בכרמלית דרבנן לכן נראה לר\"י דמצות עשה דציצית אינו אלא להטיל בו ציצית כשילבשנו, ולא אמר הכתוב בלשון לא תלבש בגד שיש לו ד' כנפות בלא ציצית, דאז ודאי היה הדין עמו, אלא מצות עשה גרידא להטיל בו ציצית, ומ\"מ אין הטלית אסור ללבוש, וגם אין עובר, כיון שאין עתה יכול להטיל בו שהוא שבת וכו', יעו\"ש יסוד סברתו שבהלבישה אינו עושה איסור, ואחר הלבישה שמתחיל חיוב העשה דהטיל ציצית הרי אינו עובר בקום ועשה, אלא בשב ואל תעשה ואנוס הוא, ומעתה הוא הדין עכשיו שאין לנו תכלת, בהלבישה ליכא איסור, ואחר הלבישה שמתחיל חיוב מצות התכלת, הרי אינו מבטל בידים במעשה רק בשב ואל תעשה והרי אנוס הוא, יעו\"ש בפרי מגדים שזה תורף דבריו ז\"ל: ", + "אכן בעניותין עדיין הדברים קשים, דודאי כיון דביטול העשה נמשכת ממעשה הלבישה, הוי ליה כמעשה בידים לבטל העשה, וכדמתבאר מדברי התוס' במס' שבועות (יז. ד\"ה או) דשהייה בכלאים חשיב כמעשה, כיון דתחלת הלבישה ע\"י מעשה יעו\"ש, ובמשנה למלך (הל' ביאת מקדש פ\"ג סוף הלכה כ\"א) דאפילו שתחלת המעשה לא היה באיסור, כיון שהאיסור שאח\"כ נמשך ע\"י המעשה, חשיב כמעשה יעו\"ש, וא\"כ הכי נמי הכא, אף שאין איסור בהלבישה, כיון שביטול העשה שאחר הלבישה נמשכת ממעשה הלבישה, שפיר חשיב מבטל העשה במעשה בידים. ונראה שזה באמת טעם הר\"ש מדרו\"ש, שאוסר ללבוש בשבת בגד בת ארבע כנפות כשנפסק חוטי הציצית, דאע\"ג דשעת ביטול המצות עשה אחר הלבישה הוא בלי מעשה ואנוס הוא, מ\"מ חשיב לה כמבטלה בידים, כיון שביטול העשה נמשכת ממעשה הלבישה, שהרי כשבא ללובשו יודע שע\"י מעשה לבישה זו על כרחך יבא לידי ביטול מצות עשה של ציצית. ומיושב בזה תמיהת הר\"י שתמה והשיב על הר\"ש מדרו\"ש מסוגיא דמנחות דאע\"ג דאיפסיק לא הוי שדי בכרמלית דרבנן דליכא איסור הוצאה דאורייתא אע\"ג דאיכא ביטול מ\"ע, ובמה שנתבאר ניחא. דהנה באמת לכאורה בפשיטות קושית הר\"י לא קשיא מידי, דהא התם איפסיק אחר הלבישה, ואינו עובר במעשה בידים, והר\"ש מדרו\"ש הרי מיירי שאיפסק קודם לבישה ואוסר ללובשו. אכן נראה דבאמת הר\"י בקושייתו אסיום דבריו סמך, דמסיק דאין איסור בלבישה, ואיסור ביטול מ\"ע של ציצית הוא מתחיל אחר הלבישה, ומ\"מ אוסר הר\"ש מדרו\"ש, על זה השיב ותמה, מהא דמנחות, דאע\"ג דאיפסיק לא הוי שדי בכרמלית דרבנן. אמנם כפי מה שנתבאר סברת הר\"ש מדרו\"ש, דחשיב ליה כמבטל המ\"ע בידים במעשה, משום שנמשכת ע\"י מעשה הלבישה, שפיר לא קשיא מידי, מהא דמנחות, דעד כאן ל\"א דמה שבא ע\"י מעשה חשיב כמעשה, אע\"ג שאין איסור בתחלת עשית המעשה, אלא במעשה שאינה הכרחיית ותלויה ברצונו, אי בעי עביד אי בעי לא עביד, או שעכ\"פ יודע שע\"י מעשה זו יסתעף על כרחך אחר כך איסור, או ביטול מצות עשה, בהא מצרפינן המעשה עם מה שיסתעף ממנה, להיות נחשב כמעשה, אבל בהא דמנחות, דהלבישה היתה בהיתר, ולהכרח קיום המצוה, ומה דאיפסיק קרנא דחוטיה אחר הלבישה, פנים חדשות באו לכאן, לא שייך כלל לצרף מעשה הלבישה לביטול המ\"ע שלאחר הלבישה. ", + "ובזה נתבאר לי תמיה עצומה, שיש להקשות בדברי הר\"י שבמרדכי, שהקשה על הר\"ש מדרו\"ש, מהא דמנחות, דאע\"ג דאיפסיק לא הוי שדי בכרמלית דרבנן, ואינו מוכן כלל האי מאי קושיא, הא לא צריכנא למוקים עובדא התם בכרמלית דרבנן, אלא משום הוצאה דעובר בקום ועשה, דלא שרי בדאורייתא משום כבוד הבריות, אבל משום ביטול מ\"ע דציצית, שפיר נדחה בשב ואל תעשה, משום כבוד הבריות, כדאמרינן בברכות (כ.) שב ואל תעשה שאני, ואפילו דאורייתא נדחה בשב ואל תעשה מפני כבוד הבריות, והר\"ש מדרו\"ש הרי מיירי בביתו שלא ילבוש דליכא כבוד הבריות. אכן לפי מה שנתבאר, נראה דודאי גם הר\"י סליק אדעתיה בטעמיה דהר\"ש מדרו\"ש דאוסר, משום דחשיב ליה מבטל העשה בידים במעשה, כיון שבא ע\"י הלבישה, וכדמוכח מברכות (כ.) דקאמר שב ואל תעשה שאני, ומ\"מ קאמר התם דהמוצא כלאים בבגדו פושטן אפילו בשוק, הגם דגם כן שב ואל תעשה הוא, אלא על כרחך, כיון שהאיסור בא ע\"י מעשה הלבישה, חשיב מעשה, ולזה השיב ר\"י דעל כרחך דוקא התם בכלאים, דהלבישה היא איסור, הגם דלא ידע, מ\"מ עצם הלבישה היה באיסור, הוא דמצרפינן מעשה הלבישה על אח\"כ כשנודע לו ואינו פושט, שיחשב שעובר במעשה, אבל בטלית בת ד' כנפות שהלבישה הוא בהיתר ממש, לא מצרפינן מעשה הלבישה לביטול מ\"ע שאחר הלבישה שהוא בשב ואל תעשה, להיות נחשב כמעשה, ומייתי ראיה לזה מההיא דמנחות, דאע\"ג דאיפסיק לא הוי שדי בכרמלית דרבנן, ואי מצרפינן מעשה הלבישה לביטול מ\"ע שאחר הלבישה, שיהיה חשיב כביטול בידים במעשה, א\"כ התם נמי, אמאי לא שדי לה משום ביטול מ\"ע, דחשיב ביטול במעשה בידים, כיון שבא ע\"י מעשה הלבישה ובקום ועשה אינו נדחה מפני כבוד הבריות דבר שהוא מדאורייתא, אלא ודאי כיון דהלבישה הוא בהיתר, לא מצרפינן מעשה הלבישה לביטול מ\"ע שאחר הלבישה, שהוא בשב ואל תעשה להיות נחשב כמעשה. ", + "אכן סברת הר\"ש מדרו\"ש הוא כנ\"ל, לחלק, דהתם במנחות הלבישה הוא בהיתר ובהכרח לקיום המצוה וביטול המ\"ע שלאחר הלבישה, הוא נולד ופנים חדשות באו לכאן, שפיר דלא מיחשב ביטול המ\"ע כמעשה ע\"י מעשה הלבישה, אבל באיפסיק קודם הלבישה, נהי דאין איסור בהלבישה, כמו שביאר הר\"י, מ\"מ הרי אין הכרח בהלבישה משום מצוה, והרי יודע שע\"י לבישה זו על כרחך יבא לידי ביטול מ\"ע, שפיר מצרפינן מעשה הלבישה לביטול המ\"ע שאחר הלבישה, שיהיה נחשב כמבטל בידים במעשה, כיון שבא ע\"י מעשה הלבישה, ונראה שזה ג\"כ טעם תשובת האשכנזים המובא בב\"י (סי' י\"ג) ומקור התשובה היא בתשובת מהר\"ם בר ברוך (סי' רפ\"ז) שמתיר רק משום כבוד הבריות, ואפילו בחול, אבל בביתו דליכא משום כבוד הבריות אסור אפילו בשבת, והיינו משום דחשיב לה מבטל המעשה בידים, כיון שביטול המעשה בא ע\"י מעשה הלבישה, והגם דמשום כבוד הבריות נמי לא נדחה אלא בשב ואל תעשה, וא\"כ איך התירו תשו' האשכנזים משום כבוד הבריות, הרי נתבאר דחשיב להו ביטול העשה בידים ע\"י מעשה משום צרוף מעשה הלבישה. יש לומר דשאני דחיה דמשום כבוד הבריות נמי לא נדחה אלא בשב ואל תעשה, וא\"כ איך התירו תשו' האשכנזים משום כבוד הבריות, הרי נתבאר דחשיב להו ביטול העשה בידים ע\"י מעשה משום צרוף מעשה הלבישה. יש לומר דשאני דחיה דמשום כבוד הבריות דחכמים קא מעקרי לה לעשה ועקירתם הוא בשב ואל תעשה ומצי מעקרי, ולא שייך לצרף מעשה לבישתו לביטול העשה, דהא לאו איהו קמעקר לה אלא חכמים קא מעקרי לה, ועקירתם הוא בשב ואל תעשה, וכן צריך לומר בהא דבמס' יבמות (צ:) דחשיב התם סדין בציצית שב ואל תעשה, ועיין תוס' (שם ד\"ה כולהו), וצריך לומר ג\"כ דלא שייך לצרף מעשה לבישתו לביטול העשה, משום דעקירת חכמים הוא משום גזירה דכסות לילה, ועקירתם הוא בשב ואל תעשה מה שאין כן היכא דאיהו קא מבטל לה לעשה, ורק שאנו דנין דאנוס הוא וקא מבטלה בשב ואל תעשה שפיר מצרפינן מעשה לבישתו לביטול העשה דליחשב דמבטל לה במעשה בידים. והנה רמ\"א בהגהת ש\"ע או\"ח (סי' י\"ג) לדינא מסיק להחמיר, ולא התיר אלא בשבת ובתוך הקהל משום כבוד הבריות יעו\"ש, וא\"כ בואו ונצווח איך אנו לובשין טלית בת ד' כנפות ומבטלין מ\"ע של ציצית שהרי לא פסקינן כסברת הר\"י ואסרינן ללבוש בגד בת ד' כנפות בביתו בשבת אי איפסיק חוט הציצית כהר\"ש מדרו\"ש, ורק בקהל משום כבוד הבריות כנ\"ל,וזה שייך דוקא בדבר הבא במקרה אצל יחיד, אבל חסרון תכלת כגון אנו שהוא אצל הכלל ואנו דנין שכולם לא ילבשו משום ביטול מ\"ע של תכלת, לא שייך משום כבוד הבריות. ", + "והגם שיש לומר דעד כאן לא אמרינן דמיחשב דמבטל העשה בידים משום צירוף מעשה הלבישה, אלא היכא דאין במעשה הלבישה שום צורך קיום מצוה כלל כגוונא דאיירי הר\"ש מדרו\"ש והרמ\"א שנפסלו הציצית, דלא מקיים בלבישה זו שום מצוה, להכי אף דאין במעשה הלבשיה בביטול מ\"ע, עדיין מ\"מ מצרפינן מעשה הלבישה לביטול העשה דממילא שלאחר הלבישה, דליחשב דמבטלה בידים במעשה, כיון שביטול העשה נצמח ממעשה הלבישה, אבל היכא שיש בהלבישה צורך קיום מצוה, אע\"ג דממילא נצמח ג\"כ ביטול מ\"ע ממעשה לבישה זו, לא מצרפינן מעשה הלבישה לביטול מ\"ע דממילא שאחר הלבישה, דליחשב כמבטלה במעשה בידים, כיון דאנוס הוא על מעשה הלבישה להכרח קיום מצוה ואונסא כמאן דלא עביד, ולהכי שפיר אנו לובשין טלית בת ד' כנפות, ואין אנו חוששין לביטול מ\"ע של תכלת, כיון שיש במעשה לבישה זו צורך קיום מצות לבן, א\"כ אנוסים אנו במעשה הלבישה להכרח קיום מצות לבן, ולא מצטרף מעשה הלבישה, לביטול מ\"ע של תכלת דממילא שאחר הלבישה, והוי ביטול מ\"ע של תכלת בשב ואל תעשה, והרי אנוסים אנו בביטול מ\"ע זו כיון שאין לנו תכלת. ", + "וכן משמע לכאורה דעת חכם השואל ודעת חכם המשיב שבתשו' מהר\"ם בר ברוך הנ\"ל לחלק בהכי, שזה לשון התשובה (סי' רפ\"ז) שאלת בני אם נפסק אחד מהציצות אם מותר להתעטף ולברך בשבת, המברך כן מוציא שם שמים בשבת לבטלה, כדקי\"ל סוף הקומץ רבה, דארבע ציציות מעכבות זו את זו, שארבעתן מצוה אחת היא, דלית הלכתא כרבי ישמעאל, דאמר ארבע מצות נינהו, ומיהו אם הלך אדם לבית הכנסת, ומצא טליתו שנפסקו החוטין, ואינה מצוייצת כהלכתה, ומתבייש לשנות מנהגו לישב בפני הקהל בלא טלית, אפשר דמותר להתעטף בלא ברכה, כדאשכחן בהקומץ רבה בכרמלית דרבנן גדול כבוד הבריות כו', ושלום שמשון ב\"ר אברהם ז\"ל ע\"כ יעו\"ש. ", + "הנה השואל שאל שתי שאלות, האחת לענין הברכה אי לא הוי ברכה לבטלה, ושנית לענין היתר הלבישה עצמה, אי אין בה משום ביטול מ\"ע, ולהכי שאל בשבת דוקא דאנוס הוא. ולכאורה לענין היתר הלבישה עצמה, הוי מצי לשאול אפילו נפסקו כל חוטי הציצית, ואפילו אי כחכמים קי\"ל דמעכבות זו את זו, דהרי צד הספק להתיר, הוא משום דאנוס הוא בביטול מ\"ע בשב ואל תעשה, משום דלא מצרפינן מעשה הלבישה לביטול מ\"ע דממילא שאחר הלבישה, א\"כ כך לי ביטול מ\"ע של כל הציצית לחכמים כביטול מ\"ע של ציצה הרביעית לרבי ישמעאל, ואין זה תלוי בפלוגתא דחכמים ורבי ישמעאל כלל, אלא נראה דהא הוי פסיקא ליה להשואל, דבנפסקו כל הציציות או אי כחכמים סבירא דמעכבות זו את זו דאין במעשה הלבשיה שום צורך קיום מצוה כלל פשיטא דמצרפין מעשה הלבישה לביטול מ\"ע של הרביעית שאחר הלבישה, כיון דאנוס הוא במעשה הלבישה להכרח קיום מצות השלש ציציות ולא הוי בביטול מ\"ע של הרביעית דמבטלה בידים, ולהכי כלל השואל שתי השאלות יחד דדא ודא אחת היא, והכל תלוי אי כרבי ישמעאל קי\"ל. וחכם המשיב נמי לא השיבו לאסור, אלא משום דלא קי\"ל כרבי ישמעאל, טעמא דלא קי\"ל כר\"י, הא אי הוי קי\"ל כרבי ישמעאל היה שרי הלבישה עצמה, והיינו ג\"כ משום דאז היה במעשה הלבישה צורך קיום מצות השלש ציציות, ולהכי לא הוה מצרפינן מעשה הלבישה לביטול מ\"ע של הרביעית שלא הלבישה, כן היה נראה לכאורה. אמנם באמת אי אפשר לומר כן, דאם כן הדר תקשה בהאי דמנחות (לז:) דפריך מאי בינייהו דת\"ק ורבי ישמעאל, אמאי לא משני, דהא איכא בינייהו, אי שרי ללבוש בגד בת ארבע כנפות שנפסק אחת מציציותיו בשבת, דלת\"ק אסור ולר\"י שרי, אלא ודאי דלכולי עלמא וגם לרבי ישמעאל אסור, משום דהוי מבטל מ\"ע של הרביעית בידים, דמצרפינן מעשה הלבישה, אע\"ג שיש בה צורך קיום מצוה לביטול מ\"ע שאחר הלבישה, ועל כרחך לומר שהשואל שבתשו' מהר\"ם בר ברוך משום שרצה לכלול בשאלתו נמי לענין הברכה, נקט שנפסק אחד מהציציות אבל לענין שאלתו בהיתר הלבישה, הוא באמת אפילו נפסקו כל הציציות, וחכם המשיב האמת השיבו לענין ברכה, דלא קי\"ל כרבי ישמעאל, אבל לענין מה שאוסר הלבישה עצמה משום שביטול מ\"ע, הוא אפילו אי הוי קי\"ל כר\"י דגם כשיש במעשה הלבישה צורך קיום מצוה, מצטרפין מעשה הלבישה לביטול מ\"ע שאחר הלבישה דליחשב כמבטלה בידים, ומעתה אנו שאין לנו תכלת, איך אנו לובשין טלית של מצוה, הרי הוי ליה בזה ביטול מ\"ע של תכלת בידים כנ\"ל. ואין לומר דשאני לבן ותכלת דאין מעכבין זה את זה מריבוי דקרא וראיתם אותו כדאמרינן במס' מנחות (לח.) וראיתם אותו מלמד שמעכבין זה את זה דברי רבי וחכמים אומרים אין מעכבין, מ\"ט דרבי דכתיב הכנף מין כנף וכתיב פתיל תכלת ואמר רחמנא וראיתם אותו עד דאיכא תרוייהו ורבנן וראיתם אותו כל חד לחודיה משמע ע\"כ, וכיון דרחמנא רביה להדיא דאין מעכבין זה את זה, על כרחך דשרי ללבוש לבן בלא בכלת, דאי לא שרי, למאי רבי רחמנא, דדוחק לומר דריבויא דקרא הוא, אי עובר ולובש לבן לחודיה קיים מצות לבן עכ\"פ ובעי ברוכי, אכן זה אינו, דלחכמים וראיתם אותו לאו ריבויא הוא כלל, כי באמת אינו מיותר דכמה דרשות דרשינן ביה (מנחות מו:) אלא כלפי דרבי דייק מאותו דכלל קרא מין כנף ופתיל תכלת בלשון יחיד דחדא מצוה נינהו ומעכבין זה את זה דחו חכמים דיוקיה, דאותו כל חד לחודיה משמע, וליכא לדיוקי מינה דחדא מצוה נינהו, וממילא שתי מצות הן אבל לא שייך לומר כלל דרבייה רחמנא להדיא, ושפיר קשה כנ\"ל, איך אנו לובשין טלית של מצוה ומבטלין מ\"ע של תכלת בידים, הן אמת דמנהגנו ברייתא מפורשת היא (מנחות לח:) רבי יצחק אומר משום רבי נתן שאמר משום רבי יוסי הגלילי שאמר משום רבי יוחנן בן נורי אין לו תכלת מטיל לבן יעו\"ש, אכן על הברייתא גופא צריך ביאור, היאך הותר לבטל מ\"ע של תכלת בידים, מיהו בהברייתא יש לומר, דבקושטא מיירי כשיש בדבר משום כבוד הבריות לילך בלא טלית מצוה, אכן אנו שכולנו אין לנו תכלת ולא שייך משום כבוד הבריות קשה כנ\"ל. מיהו יש לומר, הגם דלענין טלית בת ד' כנפות בלא ציצית כלל אסרינן ללבוש אפילו בשבת, ולא סמכינן להתיר משום סברת ר\"י שבמרדכי כנ\"ל, דאף דביטול העשה הוא אחר הלבישה, מ\"מ מיחשב כמבטל בידים משום צירוף מעשה הלבישה, ולא שרינן ללבוש כי אם בתוך הקהל, דאיכא נמי משום כבוד הבריות כנ\"ל, מ\"מ לגבי ביטול מ\"ע של תכלת כיון דלא אפשר כלל, סמכינן אסברת ר\"י שבמרדכי, כי היכי דלא לשתכח מצות ציצית לגמרי, דזה הוי ג\"כ בכלל כבוד הבריות, דקיום מצות ציצית כבוד הוא לישראל, כדדרשינן במדרש שוחר טוב (מזמור צ') והדרך על בניהם על מצות ציצית, והגם דנדרש שם על תכלת, מיהו על לבן נמי קאי, דעל כלל מצות ציצית קאי, ואין לך העדר כבוד גדול מזה, שכלל ישראל לא יקיימו מצות ציצית כלל: ", + "אחר כתבי כל זאת, ראיתי שעל סברת הר\"י שבמרדכי שהוא ג\"כ סברת התוס' ביבמות (צ:) דחיוב העשה של ציצית הוא אחר הלבישה, האריך הגאון שאגת אריה ז\"ל (סי' ל\"ב) להשיג על סברא זו, ומי כמוהו רב גוברי' להשיג על רבותינו בעלי תוס' ז\"ל, ולאשר בעניי הרבה יש להעיר בדבריו הקדושים ז\"ל, אמרתי להציג אחת אל אחת: ", + "א] מה שטען שאם כסברתם ז\"ל, דחיוב העשה של ציצית הוא אחר הלבישה ולא שעת לבישה, א\"כ היכי קאמר הש\"ס במס' ביצה (ח:) ובכמה דוכתי, אימר דאמרינן אתי עשה ודחי לא תעשה כגון סדין בציצית, דבעידנא דקא מיעקר לאו קא מוקים לעשה כו' יעו\"ש, איך הוא בעידנא, הרי איסורא דכלאים עובר מיד בשעת לבישה, ועשה דציצית לא קא מקיים אלא לאחר לבישה ע\"כ, ובעניי אין זה טענה כלל, דודאי כיון שאי אפשר לקיום העשה, אלא על ידי עבירת הלאו, מיקרי בעידנא, דהרי אתחלתא דעקירת הלאו צורך קיום העשה הוא, וכמו שכתב הנמוק\"י במסכת בבא מציעא בשם הרנב\"ר ז\"ל, וכן הוא להדיא בפסקי תוס' זבחים (צז:), ואין לומר דאפשר שילבוש הסדין תחלה, ואחר כך יעשה הציצית, שהרי ג\"כ לא יהיה בעידנא, דכיון שמטיל לכנף אחד, מיד עובר על איסור כלאים, וקיום מ\"ע של ציצית אינו מקיים עד שיטול לכל הארבע כנפות, ובזה ג\"כ סתירה למ\"ש השאגת אריה שם (סימן כ\"ט) יעו\"ש, ומצאתי להמגיה בקו\"א שהעיר עליו בזה: ", + " ", + "ב] ומה שטען על מה שחידשו סברא זו לתרץ בזה, דלהכי חשיב התם הש\"ס דסדין בציצית הוי שב ואל תעשה, משום דאינו עובר העשה בשעת מעשה הלבישה, אלא אחר הלבישה, והקשה הוא ז\"ל דמה בכך, הא מ\"מ ביטול העשה בא ע\"י מעשה הלבישה, והוי ליה כמבטלה לעשה בידים במעשה, ודמי להא דפ' מי שמתו (יט:) המוצא כלאים בבגדו פושטו ואפילו בשוק, דחשבינן ליה עובר בקום ועשה מחמת מעשה הלבישה ואיסורא בקום ועשה לא נדחה מפני כבוד הבריות יעו\"ש, תמיהני, מפה קדוש איך יצאו דברים הללו, לחשוד לרבותינו בעלי התוס' ז\"ל שהעלימו עין מסוגיא זו, ואיך לא שם עינו הבדולח שהתוס' ז\"ל גופייהו (שם) עסוקי וקאי בסוגיא זו, כי באמת אפילו אתחלתא דקושיא ליכא, דשאני התם דמעשה הלבישה מיד היתה באיסור עבירת הלאו של כלאים, אלא שהיה שוגג ולא ידע, בהא שפיר מצרפינן מעשה הלבישה להעדר הפשיטה, דליחשב בהעדר הפשיטה עובר בקום ועשה, אבל סדין בציצית הרי מעשה הלבישה היה בהיתר גמור, כיון שאין חלות חיוב העשה בשעת הלבישה, להכי לא שייך למיחשב עבירת העשה דבשב ואל תעשה, שלאחר הלבישה יהיה כמבטלה במעשה משום צירוף מעשה הלבישה שהיתה בהיתר, וזה פשוט מאד וכמו שהרגיש הרב ז\"ל עצמו בזה, ולא היה צריך להרעיש ולדבר מזה כלל, אמנם מה שטען בזה עוד מההיא דפ\"ב דשבועות, ומההיא דנזיר (מו.) שנכנס בשידה תיבה ומגדל ובא חבירו ופרע עליו את המעזיבה שהכניסה היתה בהיתר והשהייה אין בה מעשה, מ\"מ מצרפינן מעשה הכניסה להשהייה דליחשב יש בה מעשה ללקות עליה. אם כי טענה גדולה היא, אכן הרי כתבו התוס' במס' נזיר (מו.) וז\"ל וצריך לומר דהוא מסייע להסיר המעזיבה, דהא בהתרו בו למלקות איירי ע\"כ, א\"כ עשה מעשה בעבירת הלאו ואין צריכין כלל לצרף מעשה הכניסה שהיה בהיתר, אכן אנן בעניותין הערנו בזה מלשון התוס' במס' שבועות (שם), דמבואר מדבריהם להדיא, דחיוב המלקות הוא משום צירוף מעשה הכניסה, אע\"ג שהיה בהיתר, ודבריהם ז\"ל מכוונים יותר בהסוגיא, ושפיר קשה סדין בציצית נמי אמאי לא מיחשב עובר בקום ועשה משום מעשה הלבישה, אכן גם בזה נתבאר בעזהש\"י היטב, לחלק בין עקירת חכמים לעקירה דידיה כנ\"ל: ", + " ", + "ג] אמנם, מה שטען על עיקר קושית התוס', שהקשו אמאי הוי סדין בציצית שב ואל תעשה, שמכח קושיא זו הכריחו לבא לידי סברא זו דאין חלות חיוב העשה של ציצית בשעת הלבישה, אלא לאחר להבישה, וטען הוא ז\"ל שאינו הכרח כלל, דבלא\"ה אלא אפילו שחלות חיוב העשה הוא בשעת הלבישה נמי שפיר דסדין בציצית הוי שב ואל תעשה, משום דאין הלבישה אסורה מצד עצמה, אלא מחמת חסרון מעשה של מצות ציצית דרמי רחמנא עליה, ולא דמי לאיסור כלאים, דהלבישה מצד עצמה אסורה, הילכך אין הלובש בגד בת חיובא בלא ציצית חשיב כעושה מעשה בידים, שאינו עושה איסור בלבישה זו, אלא שחיסר מצוה בשב ואל תעשה, ומייתי סמוכין לסברתו זו מדברי הרמב\"ם ז\"ל (פ\"א מהל' חגיגה), דבראיית פנים בעזרה איכא לאו דלא יראו פני ריקם, וכתב הרמב\"ם ז\"ל דאין לוקין על לאו זה, משום שאין בו מעשה, ואמאי הא מעשה ראיית פניו בעזרה גרמה לו עבירת הלאו דלא יראו פני ריקם, וא\"כ יש בו מעשה, אלא על כרחך, כיון דהתורה לא אסרה ראיית פניו בעזרה, רק שאמרה שראיית פנים בעזרה לא תהיה ראיה ריקנית, ואין הראית פנים העבירה, אלא מה שלא הביא העולת ראיה הוא העבירה,וחסרון ההבאה הוא בשב ואל תעשה, אלמא דכל היכא דאמר רחמנא כשתעשה זאת עשה זאת אין המעשה האיסור, אלא מה שלא עשה הוא האיסור, וזה הוא שב ואל תעשה אלו דבריו ז\"ל, ואנן בעניותין לא שמיע לן, ולא זכינו למיקם בהו, דקשיא לן, וכי כללא הוא, והרי חסימה דלא אמרה תורה איסור על הדישה, אלא על החסימה, דהא לא תחסום שור בדישו אמר רחמנא, ואמרינן במס' ב\"מ (צ:) בעא מיניה רבי יונתן מרבי סימאי חסמה מבחוץ מהו, שור בדישו אמר רחמנא והא לאו בדישו הוא, או דילמא לא תדוש בחסימה אמר רחמנא, א\"ל מבית אביך אתה למד, יין ושכר אל תשת אתה ובניך אתך בבואכם, בבואכם הוא דאסור, הא מישתי ומיעל שרי, ולהבדיל בין הקדש ובין החול אמר רחמנא אלא מה התם בשעת ביאה לא תהא שכרות, הכא נמי בשעת דישה לא תהא חסימה יעו\"ש, והיינו ממש כמו לאו דאל יראו פני ריקם, דבשעת מעשה ראית פנים בעזרה לא תהיה הראיה ריקנית, והכא נמי בשעת מעשה הדישה לא תהיה חסימה, ומ\"מ לוקין על לאו זה, אע\"פ שאין בו מעשה, שהרי היתה חסימה כבר, אלא על כרחך משום דמצרפינן מעשה הדישה, אע\"ג שעיקר האיסור אינו בהדישה אלא בהחסימה שאין בה מעשה, וליכא למימר, דשאני הכא דלאו משום דמצרפינן מעשה הדישה, אלא משום צירוף מעשה החסימה שמבחוץ הוא, וכדאמרן דאע\"ג דהמעשה היה בהיתר, מצרפינן, דזה אינו, ומי לא מיירי שאחר חסמה מבחוץ ומ\"מ חייב משום מעשה הדישה, וכדאמרינן התם החוסם את הפרה והמזווג בכלאים פטור ואינו לוקה אלא דש ומנהיג בלבד, ופירש\"י פטור הראשון ואינו חייב אלא דש דלא תדוש בחסימה קאמר רחמנא יעו\"ש. ואין לומר דשאני הכא דהאיסור הוא בהדישה עצמה, משום דמפרשינן לא תדוש בחסימה והוי לעיקר האיסור נאמר בהדישה, דמהיכא תיתי נימא הכי, הרי לא תחסום כתיב, ובאמת הש\"ס לא מסיק אלא בשעת דישה לא תהא חסימה, אבל עיקר האיסור נאמר בהחסימה, ועוד דא\"כ גבי לא יראו פני ריקם נמי נימא הכי, דעיקר האיסור נאמר על הראית פנים בעזרה ויש בה מעשה: ", + "ולכאורה, יש להביא ראיה, מסוגיא דהתם לסברת השאגת אריה ז\"ל, דאיתמר התם חסמה בקול רבי יוחנן אמר חייב עקימת פיו הויא מעשה ר\"ל אמר פטור קלא לא הויא מעשה, יעו\"ש, ועד כאן לא קאמר רבי יוחנן חיוב אלא משום דעקימת פיו הויא מעשה, הא אי עקימת פיו לא הויא מעשה היה פטור אפילו לרבי יוחנן, משום דהוי לאו שאין בו מעשה, ואמאי הא בשעת דישה לא תהא חסימה אמר רחמנא ונצרף מעשה הדישה, אלא ודאי כיון דעיקר האיסור על החסימה נאמר, והחסימה היא בשב ואל תעשה. אמנם באמת זה אינו, דודאי לא גרע חסמה בקול, מאלו חברו היה חסמה, שחייב הדש, כדאמרן החוסם פי פרה פטור ואינו לוקה אלא דש, ופירש\"י החוסם את הפרה ולא העבירה על הדישה וחבירו דש בה פטור הראשון, ואינו חייב אלא הדש, אלא ודאי דחסמה בקול היינו שחסמה ודש בקול, וכן משמע מבואר להדיא מלשון התוס' ז\"ל (שם ד\"ה רבי יוחנן) יעו\"ש, אבל ודאי אי עושה מעשה ודש בה לוקה, כדאמרן דמצרפינן מעשה הדישה להחסימה דליחשב יש בה מעשה, וזה ראיה ברורה לסתור כללא דהשאגת אריה ז\"ל, והכי נמי מוכח להדיא, מהא דנדרים (ד.) אמר רב אשי הואיל וכן נזיר שטימא עצמו במזיד עובר משום בל תאחר דנזירות טהרה, ופי' הר\"ן שם דלקי, וכן פסק הרמב\"ם ז\"ל בהלכות נזירות (פ\"ה הכ\"א) יעו\"ש, והרי לאו דבל תאחר אין בו מעשה, כיון שהגורם לעבירת הלאו היה במעשה, וחשיב יש בו מעשה, ולקי, והכי נמי אשכחן גבי מקיים כלאים בכרם דלוקה, אע\"ג דהוי לאו שאין בו מעשה, וכתבו רש\"י ותוס' במס' ע\"ז (סד.) דהיינו כשעשה גדר סביב הכלאים יעו\"ש, ובמס' מכות (ד: תוד\"ה הא) הרי אע\"ג דבעיקר הלאו אין בו מעשה, כיון שהגורם לעבירת הלאו הוא במעשה, לאו שיש בו מעשה חשבינן ליה. מיהו זה יש לדחות, דאפשר לומר, דזה הגורם להקיום הוא בכלל עצם הלאו, אכן מהאי דב\"מ גבי לאו דחסימה, ומהאי דנדרים בלאו דבל תאחר, הוא ראיה ברורה, אלא שבאמת נמצא בזה כמה סתירות דאשכחן נמי דוכתי דמעשה שאינו מעיקר העבירה לא מצרפינן לה לעיקר העבירה והכי נמי אשכחן במס' זבחים (כט:) דמחשב בקדשים הוי לאו שאין בו מעשה יעו\"ש, והרי מחשב בקדשים, היינו בשחיטה או בזריקה, והרי יש כאן מעשה השחיטה או הזריקה, ומ\"מ כיון שאין המעשה מעיקר העבירה לא מצרפינן לה להעבירה דלהוי לאו שיש בו מעשה, ונראה דהחילוק בזה הוא, בין שהמעשה הוא מכריח את העבירה, שאי אפשר כלל שיעשה מעשה זה, ולא יבא לידי עבירת הלאו, או ביטול העשה, לבין היכא שהמעשה אינו מכריח את העבירה, דהיכא שהמעשה מכריח את העבירה, מצטרף להעבירה דליחשב שעובר בקום ועשה, ולהכי לאו דחסימה כשדש במעשה, חשיב יש בו מעשה, שהרי עבירת הלאו מתדבק עם פעולת המעשה, שהרי כשבא לדוש עם הבהמה חסומה, אי אפשר שלא יפגע בעבירת הלאו, וכן מקיים בכלאים במעשה, הרי בהכרח במעשיו פוגע בעבירת הלאו, וכן כשלובש בגד בת חיובא בלא ציצית, הרי בהכרח בלבישה זו פוגע בביטול מ\"ע של ציצית, ושפיר צריכי התוס' לחדש, הא דהוי שב ואל תעשה משום דחיוב העשה הוא אחר הלבישה, והגם דגם מעשה היתר מצרפינן, וצריך לומר כמו שנתבאר, דלא שייך לצרף מעשה היתר דידיה אלא לעקירה דידיה, ולא לעקירת חכמים ועקירת חכמים בשב ואל תעשה הוא, כיון שחיוב העשה הוא אחר הלבישה, אבל היכא שאין המעשה מכריח את עבירת הלאו לא מצרפינן לה, ולהכי שפיר לאו דלא יראו פני ריקם הוי אין בו מעשה, דלא שייך לצרף מעשה ראית פנים בעזרה, דאטו מעשה ראית פנים בעזרה מכריח לעבירת הלאו דלא יראו פני ריקם, הרי יכול הוא להביא העולת ראיה, והרי יש לה תשלומין, ורק רצון מחודש הוא אצלו שלא רצה להביא ואין העבירה מתדבק עם פעולת מעשה ראית פנים בעזרה, אלא שעל ידי ראית פנים בעזרה, נתחייב להביא וקאי בחיוב דלא יראו פני ריקם, אבל עבירת הלאו אינו מוכרח שיעבור מחמת מעשה ראיית פניו בעזרה, וכן מחשב בקדשים, אטו עבודת השחיטה או הזריקה מכריחו לחשב, הרי השחיטה או הזריקה אינם מכריחין אותו לעבירת המחשבה, ומילתא אחריתי היא מה שמחשב, ולא שייך לצרף מעשה השחיטה או הזריקה למחשבתו, והבן: ", + "ומעתה, הנך רואה שלחסרון התכלת מלבד חסרון קיום המצות עשה של תכלת כמה עיקולי ופשורי יש גם בקיום מצות עשה של לבן גופיה, ומזה תבין שעכשיו אחר שזכינו למצוא התכלת, אפילו מי שלבו נוקפו ויש לו שום צד ספק בדבר, מ\"מ החיוב עליו להטיל התכלת בהציצית, וכשימנע יש לו לחוש דהוי עובר ומבטל מ\"ע בידים בלא אונס, דאין לומר דלביה אנסיה מחמת שהוא מסופק אם הוא תכלת באמת, דמה בכך אפילו שלא יהיה תכלת אינו מפסיד כלום, דכבר הלכה פסוקה היא שאין מטילין כלאים בציצית לא חוטי צמר לבן בטלית פשתן ולא חוטי פשתן לבן בטלית צמר מדינא ולא תכלת בטלית פשתן משום גזירה ואי אפשר להטיל תכלת אלא בטלית צמר, א\"כ אפילו אינו תכלת באמת אינו מפסיד כלום, ואם הוא תכלת יוצא ידי כל החששות, וממילא שהנמנע מלהטיל התכלת בציציותיו הוי ליה מבטל המ\"ע של תכלת בידים בלא אונס, כי באמת משום ספק מחויב הוא להטיל התכלת דספיקא דאורייתא לחומרא, ואי אפשר לו להמלט מלהיות עובר ומבטל המ\"ע בידים אלא א\"כ לא ילך בטלית של מצוה כלל, דאז לא יהיה עובר בקום ועשה רק בשב ואל תעשה, דלא ענשינן כי אם בעידן ריתחא, כדאמר ליה מלאכא לרב קטינא במס' מנחות (מא.) יעו\"ש. ועיין זוה\"ק (משפטים קיט) ברע\"מ ואינון דלא רשימן כו' בתכלת כו' לאו אינון כו' יעו\"ש: ", + "והנה אנו נוהגים לילך בטלית קטן בת ד' כנפות כל היום ולהתעטף בטלית גדול ג\"כ, ומקור המנהג הוא מהש\"ס מנחות (מג.) רב יהודה אינש צנוע הוה, ולא שרי לגלימא כולי יומא, יעו\"ש בפירש\"י והרא\"ש ז\"ל, ובאמת יש לפקפק בזה, דכיון שאין לנו תכלת וכשלובש טלית בת ד' כנפות עם לבן לחוד הוי ליה מבטל מ\"ע של תכלת, ורק משום כבוד הבריות שלא לבטל מצות ציצית מכלל ישראל סמכינן אסברת ר\"י שבמרדכי כנ\"ל, וא\"כ סגי בטלית אחת בת ארבע כנפות, אבל מהיכא תיתי ללבוש שתים, הרי כבר קיים המצוה בטלית אחת, ושאני הא דרב יהודה שאז היה תכלת ולא היה ביטול מ\"ע, ונראה שזה באמת כוונת הארחות חיים שהובא בב\"י (סימן ח') שכתב שי\"א שאין צריך להטיל אלא בעליון לזכר מצות ציצית, ולהכי אינו רשאי ללבוש עוד טלית בת ארבע כנפות חוץ מן העליון, דהוי מבטל מ\"ע של תכלת שלא לצורך מצוה, שהרי כבר נתקיים המצוה בעליון, וזה ג\"כ טעם מנהגו של מהר\"ם מרוטנבורג ז\"ל הובא בב\"י (שם), שלא לבש הט\"ק עד צאתו מביהכ\"נ, היינו אחר שפשט הט\"ג, וכן נראה נכון שלא לנהוג לילך בשני טליתים דהוי חומרא דאתי לידי קולא בביטול מ\"ע של תכלת, אולם כאשר נזכר בעזר השי\"ת לקיים מצות תכלת, נרויח שנוכל לקיים חומרת לבישת שני הטליתים כנהוג בלי שום פקפוק: ", + "ומעלות התכלת וסגולותיה, הנה ידוע שעיקר מצות וראיתם אותו (במדבר ט״ו:ל״ט) קאי רק על תכלת, מדכתיב וראיתם אותו ולא כתיב אותם, אלא דרבי במס' מנחות (לח.) דייק מזה דתכלת ולבן מצוה אחת היא, ומעכבין זה את זה יעו\"ש, אבל לרבנן דשתי מצות נינהו ואין מעכבין זה את זה קאי אותו רק על תכלת דקאי על ונתנו על ציצית הכנף פתיל תכלת, שהכריכה שהוא הפתיל מצותו שיהא עקרו בתכלת, כמו שמוכח בזוה\"ק (תרומה קלט) יעו\"ש, וכמו שיתבאר בזה בביאור שיטות הרמב\"ם ז\"ל, וזו היא הראיה המביאה לידי זכירה כדאיתא במס' מנחות (מג:) יעו\"ש, ואמרינן נמי במדרש רבה (במדבר פי\"ז) ובמדרש תנחומא (סוף פ' שלח) וראיתם אותו ולא אותם, שאם עשית כן כאלו כסא כבוד אתה רואה שהוא דומה לתכלת, וראיתם וזכרתם, המראה (כלומר ראיית מראה התכלת) מביא לידי זכרון, וזכרון מביא לידי מעשה, שנאמר למען תזכרו ועשיתם: ", + "ותניא נמי בספרי (פ' שלח) וראיתם אותו מגיד שכל המקיים מצות ציצית מעלים עליו כאלו הקביל פני שכינה יעו\"ש, וזה העיקר במצות תכלת, כדמסיים עלה בספרי (שם) שהתכלת דומה לים וים דומה לרקיע והרקיע דומה לכסא הכבוד שנאמר וממעל לרקיע אשר על ראשם כמראה אבן ספיר דמות כסא: ", + "ובמדרש שוחר טוב (מזמור צ) והדרך על בניהם זו תכלת שבציצית שישראל מתכסין בו שנקראו בנים למקום, ומפני מה תכלת מכל גוון, רבי חזקיה אמר ואית דאמר בשם רבי מאיר תכלת דומה לעשבים ועשבים לאילנות ואילנות לרקיע ורקיע לנוגה ונוגה לקשת וקשת לדמות שנאמר כמראה הקשת אשר יהיה בענן וגו' כן מראה דמות כבוד ה', אמר רבי חזקיה אם לובשין ישראל ציצית ותכלת לא היו עכורין שאם היו מסתכלים באותן הציצית כאלו שכינה שרויה ביניהם שנאמר וראיתם אותו וזכרתם וכאלו עסוקים בכל המצות שנאמר את כל מצות ה', ויהי נועם ה' אלהינו עלינו, אמר רב הונא נפשי מן תכלתא עיינא מן קדחתא אמרו ישראל רבונו של עולם נתת תורתך לנו וכבודך נתת בעליונים אתמהה איכן שנתת תורתך ראוי שתתן כבודך הוי ויהי נועם ה' אלהינו עלינו, אמר להם הקב\"ה לשעבר על ידי שנבנה בית המקדש על ידי בשר ודם לפיכך חרב וסלקתי שכינתי אבל לעתיד לבא אני אבנה אותו ומשרה שכינתי בתוכו ואינו חרב לעולם יעו\"ש, ובילקוט תהלים (שם). וביאור הדברים אחר שדרש והדרך על בניהם זו תכלת שבציצית שרומז למראה דמות כבוד ה', וכדאיתא במד\"ר (נשא פי\"ד בנשיא לבני אפרים) ובמדרש שוחט טוב (מזמור כד) וחלק ליראיו תכלת שהוא מעין כבודו שנאמר ונתנו על ציצית הכנף פתיל תכלת הוי ויבא מלך הכבוד שהוא חולק כבוד ליראיו יעו\"ש, אם כן מאי ויהי נועם ה' אלהינו עלינו הרי כבר חלק ליראיו תכלת והדר שהוא מעין כבודו, ועל זה קאמר אמר רב הונא נפשי מן תכלתא עיינא מן קדחתא, כלומר נפשי באמת רחבה ושמחה מן תכלתא ומרגיש אנכי בפנימיות נפשי שהשכינה מראה דמות כבוד ה' שוכן בתוכנו, שעל זה רומז מצות תכלת שאנו מקיימין בציצית, עיינא מן קדחתא כלומר ומחמת זה עצמו עיון וצר לי מקדחתא ושחרות פנינו על הלבוש שעל הגוון אינו ניכר השראת השכינה בתוכנו כידוע שמעולם לא זזה שכינה מישראל וכל מקום שגלו שכינה עמהם, וקרא כתיב השוכן אתם בתוך טמאותם ורק שהוא בהסתר ולא בגלוי, וכיון שע\"י התכלת אנו מרגישים שבהסתר ובפנימיות נפשנו שכינתו שורה בתוכה, עי\"ז יש לנו געגועים וכלות הנפש שיגלה עול מלכותו עלינו בגלוי לעיני כל, ועל זה אנו מתפללים ויהי נועם וגו': ", + "גם ענין זכירת מצרים הנזכר בפ' ציצית עיקרה רמוז בתכלת, כדאיתא בספרי (פ' שלח) תכלת על שם שנתכלו המצרים בבכורות יעו\"ש: ", + "גם בענין מצות וראיתם אותו, שהסמ\"ק (סי' כ\"ח) והרשב\"ץ בספר זוהר הרקיע מנאו למצוה בפ\"ע להסתכל בציצית, עיין בשולחן ערוך או\"ח (סי' כ\"ד סעי\"ג), ומבואר מספר העיטור (שער הציצית שער ב' חלק ב') דקיום מצות וראיתם אותו בשלימות, הוא דוקא משני מינים, שמבאר סוגיא דמנחות (מא:) בטלית שכולה תכלת, וז\"ל: כל מיני צבעונין אחרים פוטרין בה במקום לבן, דאם רמינן בה תכלת שהיא מינה [או קלא אילן דדמי לתכלת] ליכא שני מינין, ורחמנא אמר וראיתם אותו, ובחד מינא ליכא ראיה כולי האי יעו\"ש, מתבאר מדבריו ז\"ל, ג\"כ דמצות וראיתם אותו היא מצוה מיוחדת בפני עצמה, וקיום המצוה בשלימות הוא בשני מינים דוקא, ויש לזה יסוד מלשון הירושלמי ברכות (פ\"א ה\"ה), שיהא ניכר בין הצבועין יעו\"ש, וא\"כ אנו שאין לנו אלא לבן, אין לנו קיום מצות וראיתם אותו בשלימות, ונראה שזה טעם מנהג צביעת הכנפות וקורין אותן תכלת שיהיה שייך מצות וראיתם אותו על הלבן, שניכר מתוך צבע הכנפות [והגם שיש לנו עוד טעם הגון למנהג זה אולם גם טעם זה נכון] וכעת בעזהש\"י כאשר נזכה אי\"ה לקיום מצות תכלת, נרויח בזה שנקיים ג\"כ בשלימות מצות וראיתם אותו: ", + "ובזה\"ק (שלח קעה) וראיתם אותו וזכרתם, וכתיב זכור את אשר עשה לך עמלק, מ\"ע דא לברא דפריץ גדרא ונשכיה כלבא כל זמנא דבעי אבוי לאוכחא לבריה הוה אמר הוי דכיר כד נשיך לך כלבא, אוף הכי וראיתם אותו וזכרתם, דדא איהו אחר דסלקין נשמתין למידן, כגוונא דא (במדבר כ״א:ח׳) והיה כל הנשוך וראה אותו וחי, אמאי, אלא כד סליק לעינוי וחמי דיוקנא דההוא דנשיך ליה הוה דחיל וצלי קדם ה' והוה ידע דאיהו עונשא דחייביא, כל זמנא דברא חמי רצועה דאבוי דחיל מאבוי אשתזיב מרצועה אשתזיב מכלא כו': ", + "והענין, שזה מורה שאף אחר שיצא העונש לפועל, מועיל ההסתכלות בתכלת לרפא את הקודם, ואף דאיתא במס' ראש השנה (יז:) שלאחר גמר דין אינו נמחל רק לציבור, וכמו שנזכר ג\"כ בזה\"ק (וישלח קעד:) ובהוספת הזהר לפ' בלק (דף רו) כיון דאתיהיב ליה רשו ולא תב עד דאשלים ההוא דינא בישא דאתיהיב ליה רשו למעבד או דיתנון ליה באתריה חייבא אחרא בכופרא, וכאן מוכח שאף אחר שנגמר העונש מועיל תשובה, אכן ההסתכלות הזה מאחר שהוא מעשה מוחשת ויש לה התקשרות לשורש החסד מועיל כאלו קיבל כל עונשו, וכמו שנאמר (תהילים צ״א:ח׳-ט׳) רק בעיניך תביט ושלומת רשעים תראה כי אתה ה' מחסי וגו' ובזה מרפא את הקודם כדאיתא בזה\"ק (תרומה קנב:) על תכלת ובשעתא דההוא דחילו דקב\"ה סלקא עלייהו מיד אתסוון וכדמסיים בזה\"ק (שלח שם) אוף הכי וראיתם אותו וזכרתם ועשיתם ודאי ואי לאו הא רצועה דהאי יגרום לכון למהוי תבין לפולחנא דילי תדיר וכדין ועשיתם ולא תתורו אחרי לבבכם ימנע מנכון בישין ארחי אחרנין ודאי לא תתורו ולא תעבדין בישין ועל דא סלקא גוון תכלא דא תכלת דמיא לכסא הכבוד מה כסא הכבוד עביד לבר נש למיהך לארחא דמישר אוף הכי תכלת עביד לבר נש למיהך בארח מישר ודאי דכלא אית לדחלא מהאי אתר למיהך במישר: ", + "ובזה\"ק (פנחס רכו:) תכלת שבציצית איהו תכלת דכל גוונין דאיהו תכלית דעשר ספיראן וביה ותכל כל עבודת משכן אהל מועד ואיהו לשון כלה הה\"ד (במדבר ז׳:א׳) ויהי ביום כלת משה להקים את המשכן ואוקמוה רבנן כלת כתיב ואיהו תכלת דשרגא דאכיל תרבין ועלווין ועלה אמר יחזקאל כמראה אבן ספיר דמות כסא סגולה דהאי אבן מאן דירית לה לא שלטא נורא דגיהנם עליה לית נור בעלמא מקלקל לה ולא כל מיני מתכת כ\"ש מיא דלא מזיקי לה מאן דירית לה אתקיים ביה (ישעיהו מ״ג:ב׳) כי תעבור במים אתך אני ובנהרות לא ישטפוך כי תלך במו אש לא תכוה ולהבה לא תבער בך וכל עלאין ותתאין דסטרא אחרא דחלין מניה תכלת דימא בגיניה אתמר כי תעבור במים אתך אני דבסגולה דא סוס ורוכבו רמה בים דא ממנא דמצרים מגוון דא דחלין עלאין ותתאין משיריין דימא דחלין מניה ומשיריין דרקיע דאיהו תכלת מניה דחלין משיריין דתכלת דנורא דגיהנם דחלין מניה וכו': ", + "ובזה\"ק (שלח קסג:) תמים תהיה עם ה' אלהיך ודאי כמה דאיהו תמים כללא חדא אוף אנת תהא עמיה תמים עמיה ודאי, במה אתעביד בר נש תמים דיהא ת\"ם י\"ם. תם כמה דאתמר, י\"ם כל אינון דרגין קדישין דיליה אקרון י\"ם ולא אתפרש מניה לעלמין, אוף אנת כגוונא דא לאתעדאה מנך דרגין נכראין ולאתקשרא בתמים למהוי בך דרגין קדישין רזא דים ודרגא קדישא ת\"ם, לקבלא א' רזא דיעקב. (תם וא' הוא אמת) בר נש איצטריך למהוי בכל יומא ת\"ם י\"ם כגוונא דא ממש, השתא פריש מאן דפריש במתיבתא דסיהרא קדישא שפירא איהו בחוורא וכל גוונין מנצצין בה ומרקמן ואיהו בההוא שפירו וחוורי דשמשא ממש ובההוא ימא דילה גו שבעין שנין נפקא נונא חדא ואפיק מניה גוון תכלת ואיהו נטלא גוון דא ותקינת ליה ואתחפייא לבר בהאי גוון, לאו דהאי גוון לבושה דילה דהא שש וארגמן לבושה אבל חופאה דלבר האי גוון הוא, כגוונא דא הוה משכנא דכוליה בשפירו מרקמא לגו ולבתר ופרשו בגד כליל תכלת כו' כגוונא דא בר נש דלביש ציצית אתעביד בכל יומא תמים, ת\"ם בד' כנפות מתקנן כדקא יאות, י\"ם בההוא תכלת דנונא דשבעין דרגין דימא, סערא בישא כד אתסכל בהאי בר נש לא יכולנא לאבאשא ליה בעינא בישא, וכדין איהו ת\"ם י\"ם כו' יעו\"ש, ומדברי הזוה\"ק (שלח קסג.) מבואר, שתכלת מסוגל לשמור מעינא בישא, כדאיתא התם וכד מסתכלין זמין לעינייהו גוון תכלתא ולא יכלא עינייהו לשלטאה, יעו\"ש: ", + "גם בענין הברכה שאנו מברכין להתעטף בציצית, ויש בזה מבוכה רבה אם לומר הב' של בציצית בפתח או בשוא, שדעת הלבוש (סימן ח) לומר בשוא ולא בפתח, כיון שאין לנו תכלת, ודעת הב\"ח (סוף סימן י' כ\"ד) וכן דעת הרבה פוסקים לומר בפתח משום דצריך לכוין כאלו יש בהם תכלת, וכן הוא דעת רב צמח בשם האריז\"ל וכן נוהגין, ועכשיו שזכינו לתכלת אתי שפיר נוסח הברכה לכולי עלמא: ", + "והנה לענין ברכת הטלית קטן, דמברכין על מצות ציצית בפתח, לכאורה כשנזכה אי\"ה לקיים מצות תכלת, נהיה צריכין לברך על מצות בחולם לשון רבים, דהרי מקיים שתי מצות, תכלת, ולבן, לפי מה דקי\"ל כרבנן דהתכלת והלבן אין מעכבין זה את זה, וכמו שהאריך הגאון מהר\"י הלוי, אחיו ומורו של הטו\"ז בתשובתו שבאו\"ח (סימן כ\"ה סק\"ו) גבי תפילין יעו\"ש. אולם אחר העיון, לא נצרך לשנות נוסח הברכה, וגם כשנזכה אי\"ה לתכלת, נברך על מצות בפתח, שהרי באמת כבר כתב הרמב\"ם ז\"ל (פ\"א מהל' ציצית ה\"ה), וז\"ל: אע\"פ שאין אחד מהן מעכב את חבירו, אינן שתי מצות, אלא מצות עשה אחת, אמרו חכמים הראשונים והיה לכם לציצית מלמד ששניהם מצוה אחת כו' והלובש טלית שיש בה לבן או תכלת או שניהם כאחד הרי קיים מצות עשה אחת ע\"כ, הרי להדיא דגם למה דקי\"ל כרבנן דתכלת ולבן אין מעכבין זה את זה, מ\"מ אינן אלא מצוה אחת, והגם שמרן הקדוש ז\"ל בכסף משנה, הניח חלק ולא הראה מקורו, אבל דברי הרמב\"ם עשירים במקום אחר, בי\"ד שרשיו ובספר המצות (מ\"ע י\"ד) שהביא כן מברייתא דספרי זוטא, הנקרא אצלו מכילתא, אלא שהרמב\"ן ז\"ל ושאר המפרשים השיגו עליו, ומפרשים דהך ברייתא אתיא כרבי דמעכבין זה את זה, אבל לדידן דקי\"ל כרבנן דאין מעכבין זה את זה שתי מצות הם יעו\"ש. אכן בקנאת סופרים (שם) העתיק הברייתא כולה דמבואר בה בהדיא ברישא דאין מעכבין זה את זה, ומסיים בה יכול שהם שתי מצות ת\"ל כו' וזה מפורש דכרבנן אתיא, ועיין בתשובות הריב\"ש (סי' קצז). ", + "והנה לא מצאתי לשום אחד מהמפרשים ז\"ל שיעירו לבאר בזה, למאי נפקא מינה קמ\"ל הברייתא ורמב\"ם ז\"ל בחיבורו דבר זה שאינן אלא מצוה אחת, דהרי לא נחתי לענין מנין תרי\"ג במקומות הללו, ובעניותין במקום אחר ביארנו בזה באורך, ועשינו סמוכין מזה לדברי הלבוש בהל' ציצית, ולא ראינו נחוץ להעתיק הדברים כאן. אולם כעת נראה פשוט דנפקא מינה באמת לענין הברכה, דאי שתי מצות הם היה צריך לברך על מצות בחולם לשון רבים, וקמ\"ל דמצוה אחת היא, ומברך על מצות בפתח, וכן למ\"ד ציצית חובת טלית, אי שתי מצות היה מברך שתי ברכות כשתולה אותן בטלית, ברכה אחת על הלבן שמקדים ברישא, וברכה שניה על התכלת שנותן אחר כך, אבל אי מצוה אחת היא, אינו מברך אלא ברכה אחת, ומזה עצמו יש ראיה לשיטת הרמב\"ם ז\"ל, דברייתא דספרי זוטא היא כהלכתא אליבא דרבנן ג\"כ דאין מעכבין זה את זה, דלהרמב\"ן ז\"ל ודעמיה דסברי דלדידן הוי באמת שתי מצות, תקשה מהא דמנחות (מב.) דרב נחמן רמי חוטי וקא מברך לעשות ציצית, ופרש הש\"ס דקסבר חובת טלית הם יעו\"ש,וא\"כ תקשה, הרי שתים היה צריך לברך דשתי מצות הם לבן ותכלת כפי מה דקי\"ל כרבנן דאין מעכבין זה את זה, ודוחק לומר דנהי דמצוה להקדים לבן ברישא, מ\"מ כיון שקושר אותם יחד אין כאן רק עשיה אחת, דמ\"מ הרי לדבריהם אין התכלת בכלל שם ציצית כלל, והיה צריך לברך לעשות ציצית ותכלת, או לברך על המצות כדין העושה הרבה מצות יחד בתוספתא סוף ברכות יעו\"ש, אלא ודאי דברייתא דספרי זוטא הילכתא הויא אף לרבנן דאין מעכבין זה את זה, דקרא דוהיה לכם לציצית כולל תכלת ולבן, שיהיו שניהם בכלל נקראים עשה אחת דציצית, ולהכי מברכין על שניהם לעשות ציצית, למ\"ד חובת טלית הם ולדידן דחובת גברא היא מברכין על מצות בפתח, כמו שמברכין על ד' מינים שבלולב על נטילת לולב, ואין צריך לפרוט את כולם, לפי שכולן מ\"ע אחת נקראים על שם העיקר שבהם, שוב מצאתי כן בעיטור ריש הל' ציצית שכתב וז\"ל, וצוה הכתוב להטיל בו תכלת, ועם תכלת נקרא ציצית שלם, כדכתיב ונתנו על ציצית הכנף פתיל תכלת והיה לכם לציצית, והתכלת בו כהדס וערבה שבלולב שנקרא הכל לולב שפתח בו הכתוב תחלה כו' יעו\"ש, ומלבד כל זה נראה נכון יותר לברך על מצות בפתח, דגם על מצות בפתח משמע ג\"כ לשון רבים, כדמצינו בקרא מצות ה' ברה, וקאי על כל המצות, מה שאין כן על מצות בחולם לא אתי שפיר לדעת הר\"מ דחדא מצוה היא, וכמו שמסיק המג\"א לגבי תפלין (שם סק\"ט) יעו\"ש: ", + "גם ממעלות התכלת, שהיה סיבה שנהיה יכולים לבנות ביהמ\"ק קודם ביאת המשיח, כמו שיתבאר לקמן (פרט שמיני סוף אות א') יעו\"ש: ", + "ובזוה\"ק (פנחס רכ\"ו:) ובג\"ד אוקמוה מארי מתניתין אם הרב דומה למלאך ה' צבאות תורה יבקשו מפיהו למאן דיהא רשים באלין סימנין בלבושיה תקבלון צלותיה סימנא חדא דיהא רשים בצלותיה בתכלת בכנפי מצות ציצית דאיהו דמי לרקיע דאיהי מט\"ט דיוקנא דיליה תכלת שבציצית, ובג\"ד שיעור הציצית אוקמוה רבנן טלית שהקטן מתכסה בה ראשו ורובו, והאי איהו דאיתמר ביה (ישעיהו י״א:ו׳) ונער קטן נוהג בם כו' יעו\"ש, וענין זה נרמז בש\"ס מס' שבת (כה:) כך היה מנהגו של רבי יהודה בר אלעאי כו' ומתעטף ויושב בסדינין המצוייצין ודומה למלאך ה' צבאות יעו\"ש: \n" + ], + [ + "פרט הששי כמה חוטי תכלת צריך להיות בציצית ", + "הנה בענין חוטי התכלת בציצית, דעת הרמב\"ם ז\"ל (פ\"א מהלכות ציצית סוף הלכה ו) וזה לשונו, ויהיה אחד משמונה החוטין חוט תכלת והשבעה לבנים ע\"כ, והיינו כמו שביאר בתשובתו לחכמי לוניל, וז\"ל, יש לטוות חוט אחד מקצתו תכלת ומקצתו לבן, ויש לו להכניס כל חוט בפני עצמו וכופלו ושוזרו עד שיהיה ז' חוטין לבן ואחד תכלת, שנאמר פתיל תכלת פתיל אחד ולא שנים כו', יעו\"ש, והראב\"ד ז\"ל בהשגות השיג עליו וכתב, טעות הוא זה, אלא השנים של תכלת, והששה לבן, ע\"כ נראה שסובר ג\"כ לדרוש פתיל אחד ולא שנים, אלא שסובר שחוט אחד שלם מהארבעה הוא תכלת, ופתיל אחד קרינן ביה רק כשמכניסן וכופלן לשנים, נמצאו שני חוטין תכלת והששה לבנים, אולם דעת רש\"י ותוס' (ר\"פ התכלת) שהלבן והתכלת הן שוים שני חוטין תכלת שהן ארבעה אחר שכופלן ושני חוטין לבן שהן ארבעה אחר שכופלן יעו\"ש בתוס' באורך, נמצא ששלש מחלוקת בדבר, ותמיהני ממרן הקדוש ז\"ל בכסף משנה שכתב על דברי הראב\"ד וכדבריו כתבו התוס', ובעניותין הא ליתא, דהן אמת שאין שיטתם ז\"ל כשיטת הרמב\"ם ז\"ל אבל גם לא כהראב\"ד ז\"ל וכאמור, ואולי כוונתו למה שכתבו התוס' בסוף דבריהם (ריש פרק התכלת) דמהספרי משמע דמפתיל לא הוי שמעינן אלא חד יעו\"ש, ודחוק, דאין בלשון זה נגד הרמב\"ם ז\"ל וכמו שכתב הכ\"מ עצמו דמהספרי משמע כהרמב\"ם ז\"ל: ", + "ולכאורה סבור הייתי לומר, שמקור שיטת הרמב\"ם ז\"ל בזה, הוא ממה שכתב (סוף הלכה א) ואין לחוטי הענף מנין מן התורה ע\"כ, והיינו כמו שביאר הכ\"מ ז\"ל דאע\"ג דהרמב\"ם ז\"ל בעצמו כתב שיעור מנין החוטין (בהלכה ו) כיצד עושין הציצית כו' ומכניס שם ד' חויטין וכופלן באמצע כו' יעו\"ש, היינו מדרבנן, אבל מדאורייתא אין שיעור למנין החוטין יעו\"ש, וידוע שלשונו הזהב של הרמב\"ם ז\"ל, מזוקק שבעתים מלשון הגמרא או ספרי ספרא ותוספתא ובודאי מצא לשון זה בשום מקום בברייתא או במדרשי רבותינו ז\"ל, ואנן בעניותין לא ידענא, וכמו שגם מרן הקדוש הניח חלק ולא העיר מקורו. ומעתה יש לומר דמלשון זה ג\"כ דייק הרמב\"ם ז\"ל שיטתו, דבחוט אחד מקצתו צבוע תכלת ומקצתו לבן סגי, דאי חוט אחד שלם של תכלת בעינן, א\"כ היאך קתני ואין לחוטי הענף מנין מן התורה, דלשון זה משמע דאפילו בחוט אחד סגי מן התורה, והרי תרי עכ\"פ ודאי בעינן, שהרי תכלת ולבן כתיב, וא\"כ כבר יש מנין להחוטין מן התורה דהיינו שני חוטין, אלא על כרחך דמן התורה בחוט אחד מקצתו צבוע תכלת ומקצתו לבן סגי, ושפיר קתני שאין לחוטי הענף מנין מן התורה, ונהי שחכמים נתנו מנין להחוטין שבציצית, היינו בלבן אבל תכלת כדקאי קאי: ", + "אמנם באמת גוף דברי הרמב\"ם ז\"ל (שבהלכה א') כפי מה שהבינם הכסף משנה תמוהים מאד, ומרפסין איגרי, וכמו שתמה הכ\"מ עצמו ונשאר בצ\"ע, דמפורש להדיא בש\"ס דמנין חוטי הציצית הוא מן התורה כדאמרינן במסכת יבמות (ה:) ובמס' מנחות (לט:) וההיא גדילים למניינא הוא דאתא גדיל שנים גדילים ארבעה יעו\"ש וכן מהאי דמס' ב\"ב (דף עד) הוי לך למימני חוטין כו' יעו\"ש, משמע דמנין החוטין מדאוריתא הוא, ולומר שהרמב\"ם ז\"ל סמך עצמו על זו הברייתא או המימרא שמצא נגד פשיטות הש\"ס הוא דחוק. וגם גוף הדבר למשכוני נפשין אדרב לומר שהרמב\"ם ז\"ל מציאה מצא ברייתא או מימרא אשר נעלם מאתנו הוא דחוק, ואין אנו רגילין לומר כן אלא מפני הלחץ זה הדחק: ", + "אשר על כן, לולא דמסתפינא ממרן הקדוש ז\"ל בכ\"מ היה נראה לי פשוט דאין כוונת הרמב\"ם ז\"ל כלל על מנין חוטי הציצית, לומר שאין להם מנין מן התורה, דודאי חוטי הגדיל היוצא מן הכנף יש להם מנין מן התורה, וכדילפינן גדיל שנים גדילים ארבעה, אכן כוונת הרמב\"ם ז\"ל הוא על חוטי הענף היוצא מן הגדיל, שחוטי הענף היוצא מהגדיל אין להם מנין מן התורה, ובחוט אחד יוצא מן הגדיל סגי מן התורה, והיינו שדקדק הרמב\"ם ז\"ל בלשונו הקדוש ואין לחוטי הענף כו' ולא כתב ואין לחוטי הציצית כו', כי לחוטי הציצית באמת יש להם מנין מן התורה וכאמור, ומקור דברי הרמב\"ם ז\"ל הוא מברייתא מפורשת בספרי (פ' שלח) ומייתי לה בש\"ס מנחות (מא:) למימרא מינה אברייתא, דמייתי התם כמה חוטין הוא נותן, ב\"ש אומרים ארבע כו' וכמה תהא משולשת, פירש\"י תלויה הענף לבד מן הגדיל, ב\"ש אומרים ארבע אצבעות כו', למימרא דאית להו שיעורא ורמינהו ציצית, אין ציצית אלא יוצא, ואין ציצית אלא משהו, וכבר עלו זקני ב\"ש וזקני ב\"ה לעליית יוחנן בן בתירא, ואמרו ציצית אין לה שיעור כיוצא בו לולב אין בו שיעור, מאי לאו אין לה שיעור כלל, ומשני לא, אין לה שיעור למעלה, אבל יש לה שיעור למטה כו' יעו\"ש, ודחוק מאד, דא\"כ ורמינהו מכולהו לישני קא רמי, וא\"כ מאי משני, לא, אין לה שיעור למעלה, אבל יש לה שיעור למטה, תינח לישנא דציצית אין לה שיעור, אבל לישנא דאין ציצית אלא משהו, מאי איכא למימר. ורש\"י ז\"ל נדחק בזה וכתב, והא דקתני משהו, דבמשהו נמי מתכשרי גרדומי ע\"כ, ותמוה דעיקר חסר מן הספר, אכן הרמב\"ם ז\"ל מפרש אין ציצית אלא משהו, דאמנין חוטי הענף היוצא מן הגדיל קאי, דאפילו חוט הענף היוצא מן הגדיל, אינו אלא חוט אחד סגי מן התורה, ומהאי לישנא מעיקרא לא הוי רמי כלל דלאו אשיעור אורך קאי, אלא אמנין חוטי הענף קאי, ולא קא רמי אלא מלישנא דציצית אין לה שיעור, ומשני שפיר אין לו שיעור למעלה כו' כן נראה ברור ביאור דברי הרמב\"ם ז\"ל ומקור מקומו הטהור, באופן שאין להסתייע כלל מזה אידך שיטתו ז\"ל בענין חוטי התכלת, דבחוט אחד מקצתו צבוע תכלת ומקצתו לבן סגי, שוב מצאתי ביאורנו בדברי הרמב\"ם מבואר בספר קרית ספר להמבי\"ט ז\"ל, שכתב וז\"ל, ואין לחוטי הענף מנין מה\"ת דפתיל וציצית דהוה ענף לא משתמעי יותר מחד יעו\"ש: ", + "והנה מרן הקדוש ז\"ל בכ\"מ כתב להראות פנים לדברי הרמב\"ם ז\"ל, וזה לשונו וטעמו של רבינו מדכתיב פתיל תכלת פתיל חד משמע, וכן כתב תשובה לחכמי לוניל והכי משמע בספרי ע\"כ. ונראה כוונתו ז\"ל, למה דתניא בספרי (פ' שלח) ועשו להם ציצית שומע אני יעשה חוט בפני עצמו ת\"ל (דברים כב) גדילים מכמה גדילים אתה עושה אין פחות משלשה דברי ב\"ה וב\"ש אומרים שלשה של לבן ורביעית של תכלת ע\"כ אלמא דתכלת חוט אחד הוא, ובאמת שכן משמע נמי במדרש רבה (במדבר פי\"ח) ובתנחומא (פ' קרח) אמר לו קרח טלית שכולה תכלת אין פוטרת אותה ארבע חוטין פוטרת אותה יעו\"ש והיינו חוט אחד לכל כנף אלמא דלא בעינן אלא חוט אחד. וביותר לפי מה שהביא הזית רענן מהגאון בעל מגן אברהם על הילקוט שלפניו היה הגירסא בהמדרש חוט אחד פוטר אותה וכן נראה שהיה הגירסא לפני רש\"י ז\"ל שכן הביא בנמוקי תורה (פ' קרח) חוט אחד פוטר אותה יעו\"ש נראה מזה בעליל שרק חוט אחד בעינן: ", + "אכן אין מזה ראיה, אלא להכריח שלא כשיטת התוס' ז\"ל דמצרכי שני חוטי תכלת שהן ארבע, אבל אין מזה ראיה לשיטת הרמב\"ם ז\"ל שהרי גם לשיטת הראב\"ד ז\"ל אתי שפיר, דהא הראב\"ד נמי לא מצריך אלא חוט אחד, שהוא שתים כשכופלו, ושפיר נקט הספרי וכן המדרש חוט אחד, דהיינו חוט אחד שלם קודם שמכניסו וכופלו, ואדרבא מלשון הספרי משמע קצת נוטה יותר לשיטת הראב\"ד ז\"ל, מדקתני ורביעית של תכלת ולהרמב\"ם ממה נפשך אי אחר שהכניסן וכופלן הוי ליה למימר והשמינית של תכלת, דאחר שכופלן שמונה הם, ועל כרחך דקודם שמכניסן וכופלן מיירי, שאינן אלא ארבעה, וא\"כ הכי הוי ליה למימר והרביעית חציו של תכלת, ומדקאמר ורביעית של תכלת, משמע דחוט שלם בעינן שיהיה של תכלת כהראב\"ד ז\"ל, וצריך לומר לשיטת הרמב\"ם ז\"ל, דחוט הרביעי כיון שאין כולו לבן רק חציו קרי ליה של תכלת, ובאמת כי מהספרי אין ראיה מבוררת נגד שיטת התוס' ז\"ל ג\"כ, כי באמת התוס' יש להם גירסא אחרת בהספרי, כמבואר בדבריהם ז\"ל במס' מנחות (מא: ד\"ה ב\"ש) יעו\"ש, שהביא גירסת הספרי וב\"ש אומרים מד' חוטין של תכלת וארבע של לבן, והיינו אחר שכופלן. אכן מלשון המדרש ודאי משמע נגד שיטת התוס', אבל אי כרמב\"ם ז\"ל אין מזה הכרע וכאמור: ", + "אכן יש להביא ראיה ומשמעות מהספרי לדעת הרמב\"ם ז\"ל, דאף אחר שנכפלו לשמונה חוטין, רק חוט אחד מהן תכלת, והשבעה לבן, מהא דתניא בספרי (שם) רבי מאיר אומר וראיתם אותם לא נאמר אלא וראיתם אותו מגיד הכתוב שכל המקיים מצות ציצית מעלה עליו הכתוב כאלו הקביל פני השכינה, שהתכלת דומה לים כו' יעו\"ש, ומדדייק מאותו לשון יחיד, שעל תכלת קאי משמע דחוט אחד הוא, והאי קרא וראיתם אותו היינו ההסתכלות שאחר עשיית הציצית, שכבר הכניס החוטין וכופלן, וכתיב אותו, אלמא דאחר שכופלן אינו אלא חוט אחד, ואולי זה ג\"כ כוונת הכ\"מ ז\"ל, במה שכתב והכי משמע בספרי, והגם שיש להשיב על זה, דלדרשא דר\"מ קאי אותו כלפי שכינה כדקאמר מעלה עליו הכתוב כאלו הקביל פני השכינה. אכן האמת יורה דרכו, דדברי רבי מאיר מגיד הכתוב שכל המקיים מצות ציצית מעלה עליו הכתוב כאלו הקביל פני השכינה, היא משום דמדייק דאותו לשון יחיד אתכלת קאי, ומה נשתנה תכלת משום דההסתכלות בחוט התכלת מעלה עליו הכתוב כאלו הקביל פני השכינה כדמפרש שהתכלת דומה לים כו', שהרי רבי מאיר לא דריש בזה אותו אותו לגזירה שוה כדדריש רשב\"י במס' מנחות (מג:): ", + "וכן משמע כשיטת הרמב\"ם ממשמעות לשון הזה\"ק (פ' שלח קעה) ותאנא האי תכלת הוא רזא דדוד מלכא ודא חוטא דאברהם דזכה ביה לבנוי בתרוי כו' והוא חוטא חד ורשימא בגוונהא וגוונא דילה נפיק מחד נונא כו' יעו\"ש, ורומז בזה למה שאמרו במס' סוכה (יז.) בשכר שאמר אברהם אבינו ע\"ה מחוט ועד שרוך נעל זכה לחוט של תכלת יעו\"ש ולשון חוט של תכלת משמע חוט אחד וכלשון הזה\"ק והוא חוטא חד כו', והיינו אחר שכבר הכניס החוטין ונכפלו למצוה, שמחוט של מצוה מדברים הגמ' וזה\"ק, ומ\"מ אינו אלא חוט אחד כשיטת הרמב\"ם ז\"ל ועי' במדרש בראשית רבה (פמ\"ג): ", + "ונראה לע\"ד, להביא ראיה לדעת הרמב\"ם ז\"ל מש\"ס דמנחות (מ.) ת\"ר סדין בציצית ב\"ש פוטרין וב\"ה מחייבין והלכה כדברי ב\"ה כו' אמר רבי א\"כ למה אסרוה כו' ומסיק גזירה משום קלא אילן ופריך עלה ולא יהא אלא לבן יעו\"ש. וכבר הקשו מזה דלדעת הפוסקים ומכללם הרמב\"ם ז\"ל, דבעינן שיהא הציצית מצבע הטלית, מאי פריך ולא יהא אלא לבן הא אם יהיה קלא אילן יפסול, משום שאינו מצבע הטלית, ומזה ראיה לדעת הרמב\"ם, דחוט של תכלת אינו צבוע תכלת אלא חציו, ושפיר אף אם הוא קלא אילן, לא מיפסלי הציצית, משום שאינו מצבע הטלית, כיון שאינו צבוע אלא מקצתו, אף אם יהיה אותו מקצת החוט כנפסק כשר, אלא שאין זו ראיה מכרחת, כיון שגוף דין זה שהציצית צריכין שיהיה מצבע הטלית אינו מוסכם מכל הפוסקים, וגם בדעת הרמב\"ם צידד מהר\"י ן' חביב ז\"ל לומר שאין דעתו כן, כמו שהובא באריכות בכסף משנה (פ\"ב מהלכות ציצית ה' ח') יעו\"ש: ", + "עוד נראה לע\"ד, להביא ראיה לדעת הרמב\"ם ז\"ל, מהא דמס' ברכות (ט:) מאימתי קורין את שמע בשחרית משיכיר בין תכלת ללבן, מאי בין תכלת ללבן אילימא בין גבבא דעמרא חיורא לגבבא דעמרא דתכלתא הא בליליא נמי מידע ידעי, אלא בין תכלת שבה ללבן שבה, ופירש\"י ז\"ל בין תכלת שבה ללבן שבה, גיזת צמר שצבעה תכלת ויש בה מקומות שלא עלה שם הצבע יפה ע\"כ, והיינו שפי' שבה אגבבא דמעיקרא איירי ביה קאי והתוס' ז\"ל (שם) הקשו על פירש\"י ז\"ל מש\"ס דמנחות (מג:) דאמרינן ראה מצוה זו וזכור מצוה אחרת התלויה בה ואיזו זו קריאת שמע, דתנן מאימתי קורין את שמע בשחרית משיכיר בין תכלת ללבן, ואי קאי אגיזת צמר אינה תלויה בציצית, על כן פירשו דבין תכלת שבה ללבן שבה אציצית קאי, שבציצית עצמן יש חוטי לבן וחוטי תכלת, ועושין בו חוליא של תכלת וחוליא של לבן יעו\"ש, וכן מבואר להדיא בירושלמי ברכות (פ\"א ה\"ב) עלה דהך מתניתין, כיני מתניתין בין תכלת שבה ללבן שבה יעו\"ש, וכיון שמגיה כן בהמשנה, על כרחך שבה על ציצית קאי, דהא לא נזכר גבבא במתני', אלא ודאי שבה על ציצית קאי, וכמדפרש טעמא בירושלמי (שם) מאי טעמין דרבנן וראיתם אותו מן הסמוך לו כו' יעו\"ש והוא כדרשת ש\"ס דילן ראה מצוה זו וזכור מצוה אחרת התלויה בה ועיין תוס' מנחות (שם) שמביאים זה הירושלמי וגם הרמב\"ם ז\"ל, נראה ברור שג\"כ מפרש כן לשון הש\"ס אלא בין תכלת שבה ללבן שבה דאציצית קאי, ומדכתב בהל' ציצית (פ:\"ג ה\"ח) ומאימתי יברך על הציצית בשחר, משיכיר בין תכלת שבה ללבן שבה כו' יעו\"ש, ובלשון הרמב\"ם ז\"ל, ודאי לא מתפרש לשון שבה אלא דעל ציצית דאיירי ביה קאי, והרי מרן הקדוש ז\"ל כתב על לשונו זה (שם) נראה שלמד כן, ממה שנתנו שיעור זה להתחלת זמן ק\"ש של שחרית כו' יעו\"ש, א\"כ משמע מבואר דמפרש כן הסוגיא דבין תכלת שבה ללבן שבה על תכלת ולבן שבציצית קאי, אולם אינו מובן לחלק בסברא, מה בין חוטי תכלת ולבן לגבבא דעמרא תכלת ולבן, וכמו דלא ניחא ליה לפרש בין תכלת ללבן בין גבבא דעמרא חיורא לגבבא דעמרא דתכלתא, משום דהא בלילא נמי מידע ידעי, ומה שהתוס' ז\"ל כתבו להסביר קצת ועושין בו חוליא של תכלת וחוליא של לבן, אינו מובן, דאכתי הא נמי בליליא נמי מידע ידעי, ומה בין שני גבבא לשני חוליא, אכן לפי שיטת הרמב\"ם ז\"ל שחוט אחד הוא חציו לבן, וחיו צבוע תכלת, אתי שפיר, דודאי א\"א לצמצם בדקדוק גמור, שיתחיל מראה התכלת בצמצום, ועל כרחך מקום התחלת צבע התכלת בהחוט, הוא מעומם קצת ומעורב התכלת עם לבנונית, ושם באותו מקום באמת בליליא אינו ניכר כל כך עד שיאיר היום קצת, וזו ראיה נכונה לשיטת הרמב\"ם ז\"ל: ", + "ולענין הלכה, כיון שנתבאר דרהטא דסוגית הש\"ס כוותיה דשיטת הרמב\"ם דייקא, ועכ\"פ ליכא משמעות להיפך, ומשמעות לשון הזה\"ק ודאי כוותיה דהרמב\"ם דייקא, וכן הסכימו גדולי חכמי הקבלה, וז\"ל ספר הקנה הקדוש ענין ציצית ליקח שלשה חוטים לבנים וחוט אחד חציו תכלת וחציו לבן יעו\"ש, וכן מבואר להדיא בפרי עץ חיים להאר\"י הקדוש ז\"ל, הכי נקטינן, דידוע שכל היכא שדברי הזה\"ק וחכמי הקבלה אינם סותרים דברי הש\"ס, עלייהו וסמכינן להלכה למעשה, ומי לנו גדול כהרדב\"ז ז\"ל ופוק חזי מה שכתב על ספר הקנה בתשובותיו (חלק ד' סי' פ') בענין מה שסמכו העולם לחלוץ תפלין בתפלת מוסף של ראש חדש והשיב וז\"ל הקדוש, דבר זה לא נמצא לא בגמרא ולא בפוסקים הנמצאים אצלנו ונמצא בספר אלקנה על המצות ועליו סמכו ונהגו לחלוץ התפילין וכו' ומשכן נפשיה לתירוצא שלא יהיה היפך הגמרא שהרי דין התפילין כל היום אך לפי שאנו אין נוהגין בתפילין כל היום כו' ומסיק אם כן כדאי הוא אלקנה להקדים בשבילו רביע שעה יעו\"ש, ומכ\"ש כאן שלא נמצא בש\"ס ההיפך, והרי הגאון בעל מגן אברהם אשר כבר סוגיא דעלמא כוותיה ברוב דיני האורח חיים סמך הרבה לדינא על כוונת האר\"י ז\"ל ובשגם שהרמב\"ם ראה מה שהשיגו עליו ופירש דבריו והמשיגים לא ראו תירוצו, וכפי הנראה שחכמי לוניל קבלו תשובתו, ומרן ז\"ל בכ\"מ מסכים לדבריו, נראה שיש לנהוג כדעת הרמב\"ם ז\"ל: ", + "גם הרב המבי\"ט ז\"ל בספר קרית ספר הסביר דברי הרמב\"ם ז\"ל וז\"ל, ויהיה אחד מן החוטין תכלת והשבעה לבנים דכתיב פתיל תכלת אחד ולא פתיל שנים ופתיל דכתיב קרא הוא בתר דאנחינהו בטלית וכפלם לח' דהרי כתיב על כנף פתיל תכלת ולהכי הוי פתיל אחד מח' ולא אחד מד' יעו\"ש: ", + "ומצאתי מקור נאמן לשיטת הרמב\"ם ז\"ל, דחוט אחד של תכלת וחציו לבן, מלשון הספרי (שלח פסקא קטו) ונתנו על מקום הארוג ולא על מקום הפתיל, נתנה על מקום הפתיל כשרה רבי יהודה פוסל כו' יעו\"ש במפרשים וספרי דבי רב, שכולם נדחקו בביאור ברייתא זו ופירושם תמוה, דהיינו הך דקתני סיפא על הקרן פלוגתא דת\"ק וראב\"י, אכן לשיטת הרמב\"ם ז\"ל מתפרש שפיר, דעל תכלת קאי ודרש קרא דכתיב ונתנו על ציצית הכנף פתיל תכלת, שיתנו על האריג, כלומר שצבע התכלת בהחוט יתחיל מתוך נקב הכנף ויעשה בו הכריכות על הגדיל, כדכתיב ונתנו על ציצית הכנף, ולא שצבע התכלת בהחוט יתחיל במקום הפתיל אחר הגדיל, דהיינו הענף הנקרא פתיל, כדמוכח במנחות (לט:) או גדיל או פתיל נתנה על מקום הפתיל כשרה דלאו לעיכובא נאמר, ומבואר מזה כשיטת הרמב\"ם ז\"ל דרק חציו צבוע תכלת, דאי כולו, לא משכחת לה שיתחיל רק ממקום הפתיל, וגם מוכח דלא בעינן אלא חוט אחד כמובן, ואולי זה כוונת הכסף משנה ז\"ל שכתב על דברי הרמב\"ם ז\"ל שכן משמע בספרי: ", + "וכן הוא להדיא, בספר המגיד למרן הקדוש הבית יוסף ז\"ל (פ' קרח) וז\"ל, טלית לבנה ושבע חוטין לבנים רמז לספירות דעלה וחוט אחד תכלת רמז במלכות ע\"כ, ועיין תולעת יעקב (סוד הציצית) להמקובל ר\"מ גבאי ז\"ל, וכן הוא דעת הר\"א אזקרי בספר חרדים (פ\"א סי' מד), וכן הוא דעת הלבוש (סימן י\"א ס\"ד). הן אמת דעלה דאיתמר ברעיא מהימנא (פנחס רכח) חוליא כלילא מתלת כריכות כו' תלת אנפי אבהן דאינון שמן שבת שכינתא בת יחידה חוליא תכלת שבציצית, כתב הגר\"א ז\"ל בביאורו וז\"ל, בת יחידה חוליא דתכלת ג\"כ כלילא מנהון, ויותר נראה דלא גרסינן כלל חוליא, אלא כצ\"ל בת יחידה דא תכלת שבציצית, והיינו חוט הרביעי של תכלת כדעת הראב\"ד שכן עיקר, וכן הוא בספרי שלנו, כלילא מג' חוטין של לבן או ד' שבשם וכן עיקר ע\"כ. הרי שמחליט להלכה בדעת הזוה\"ק כהראב\"ד, אמנם לדעתנו העניה לאו הגר\"א ז\"ל חתים עלה, אלא איזה תלמיד טועה כתב דברים הללו על שמו ז\"ל, שהרי עלה דאתמר בספרא דצניעותא (תרומה קעט: סוף פ\"ה) ארבע מלכין נפקין לקדמות ארבע בהון תליין כענבים באתכלתא, צרירן בהו שבעה רהיטין סהדין סהדותא ולא קיימין בדוכתייהו, ביאר הגר\"א ז\"ל שבעה רהיטין הן שבעה חוטין של לבן, שחוט תכלת חופה עליהם, כמו שכתב הרמב\"ם ז\"ל ז' חוטין של לבן וחוט אחד של תכלת, שהוא נגד כסוי העין, והן לא קיימין בדוכתייהו, שהן פתיל וז\"ש בזוה\"ק (שלח קעה) תאנא ברזא דספרא דצניעותא ארבע מלכין כו' ושם הכל ברזא דציצית עכ\"ל, הרי להדיא דמחליט בדעת הזוה\"ק כשיטת הרמב\"ם, אמת שביאורו בזה מרפסין איגרי, שהרי ממקום שבא להוכיח שהענין רומז בציצית מזוה\"ק (שלח קעה), הרי הזוה\"ק גופיה (שם:) מבאר הך ברייתא דסד\"צ בזה\"ל, ארבע מלכין נפקין לקדמות ארבע, ארבע סהדי קשוט דמלכא תליין מארבע זיוויין, ותליין בהו כענבים באתכלא, מה אתכלא דאיהו חד ותליין ביה כמה ענבין מהאי סטר ומהאי סטר, כך האי מצוה חדא ותליין ביה כמה ענבים וזגין וזמורין, צרירן בהו שבעה רהיטין, אלין אינון שבעה צרירין דתכלתא דבעי לכרכא ביה בכל חד וחד או לאסגאה עד תליסר כו' סהדין סהדותא ולא קיימו בדוכתייהו, בגין דאיהי מצות ותנינן תשמישי מצוה נזרקין יעו\"ש, הרי להדיא דהך דסד\"ל לענין כריכות ושבע חוליות שבתכלת איתמר, ולא לענין שבע חוטין של לבן, ועיין בספר ראשית חכמה הקדוש (שער הקדושה פ\"ו), וח\"ו לומר דאשתמיט ליה להגר\"א ז\"ל כל כך, ובודאי איזה תלמיד טועה כתבה על שמו, כידוע אשר ידי זרים שלטו בכתביו, וא\"כ אפשר דהאי דעל רע\"מ (פ' פנחס הנ\"ל) דברי הגר\"א נינהו, וסבירא ליה להלכה בדעת הזוה\"ק כשיטת הראב\"ד. אכן דא עקא דהרי עלה דאיתמר ברע\"מ (שלח קעה) כתיב ונתנו על ציצית הכנף פתיל תכלת ונתנו על הכנף לא כתיב אלא ונתנו על ציצית הכנף פתיל תכלת דדא איהו דחפי על שאר חוטין, ביאר הגר\"א שהן ז' חוטין ז' ספירות דכלילן בבת שבע מלכות ע\"כ, הרי דהגר\"א ז\"ל מחליט בפשיטות להלכה בדעת הזוה\"ק כהרמב\"ם, ובאמת דברי הביאור שעל הרע\"מ פ' פנחס הנ\"ל תמוה, דמה שפי' תחלה ר\"ל דחוליא הראשונה של לבן ג' כריכות ג' אבהן ואח\"כ חוליא דתכלת כו', והיינו דלא כשיטת הרמב\"ם שיתבאר לקמן (פרט השביעי), והרי בלשון הזה\"ק הנ\"ל (שלח קעה:) אלין אינון שבעה צרירן דתכלתא דבעי לכרכא ביה בכל חד וחד וכו' מבואר להדיא כהרמב\"ם ז\"ל, דכלהו כריכין דתכלת נינהו אפילו חוליא ראשונה וחוליא אחרונה דמתחיל בלבן ומסיים בלבן, מיהו תכלת נמי יש בהו, וגם באמת בחנם נתלבט בפי' הלשון בת יחידה חוליא תכלת שבציצית, כי עיקר הגירסא היא בת יחיד מליא מן תכלת שבציצית, כמו שנדפס נוסחא זו על הגליון, וכן הובא זה המאמר בנוסחא זו בספר ראשית חכמה הקדוש (שער הקדושה פרק ו'), ודברי הזוה\"ק הללו מפורשים ג\"כ בתיקוני זוהר (תיקון כא) שבת איהו כלל דתלת אבהן בגין דאיהו בת כלילא בג' ענפי אבהן דאינון ש כו' ואיהו תכלת שבציצית ע\"כ. והכוונה שתכלת הרומז למדת מלכות שמים בחי' שבת איהו כליל מחג\"ת תלת ענפי אבהן, ונקראת ג\"כ בת יחידה כידוע ליודעי חן, ולא בא לבאר כלל כאן בענין התכלת אי סגי בחוט אחד או לא. ועל כן נראה ברור דהביאור בלשון ספרא דצניעותא הנ\"ל והביאור דלרע\"מ (פ' פנחס הנ\"ל) גורל אחד לשניהם, דלאו הגר\"א ז\"ל חתים עלה, אלא איזה תלמיד טועה כתבה על שמו, ולא נשאר לנו אלא ביאור הגר\"א ז\"ל שעל רע\"מ (שלח קעה), דכותב בפשיטות להלכה בדעת הזוה\"ק כשיטת הרמב\"ם ז\"ל, וכמו שבאמת מורין פשטות משמעות הזוה\"ק בכמה דוכתי כמו שבארנו: ", + "שוב התבוננתי דמה שכתב הגר\"א ז\"ל בביאורי הזוהר פ' פנחס הנ\"ל, והיינו חוט הרביעית של תכלת כדעת הראב\"ד שכן עיקר, וכן הוא בספרי שלנו. מרמז בזה למה שכתב בביאורו לאו\"ח (סי' י\"ב סק\"ה) וז\"ל, אבל דעת הראב\"ד הוא, ששני חוטין בלבד של תכלת וששה של לבן, והר\"מ כתב דחוט אחד לבד של תכלת וז' של לבן, וטעמם ממ\"ש בספרי ועשו להם ציצית שומע אני יעשה אותן אחד בפני עצמו, ת\"ל גדיל וכמה גדיל אין פחות כו' מדקאמר שומע אני יעשה אותן אחד ש\"מ דפתיל תכלת הוא אחד בפני עצמו בלבד, דקרא דגדיל דמרבה יותר מאחד לא כתיב אלא בלבן ומפרש הראב\"ד חוט אחד שלם והר\"מ מפרש חוט אחד ממש עכ\"ל. וא\"כ על כרחך דמה שכתב הגר\"א ז\"ל בביאורי הזוה\"ק הנ\"ל כדעת הראב\"ד שכן עיקר, וכן הוא בספרי שלנו, לא אתא לאפוקי אלא מדעת רש\"י ותוס', וסברי שמנין התכלת שוה למנין הלבן, אבל לא אתא לאפוקי מדעת הרמב\"ם ז\"ל, דאדרבה לדעתו מתיישב טפי מה שנקרא תכלת שבציצית בת יחידה, דאינו אלא חוט אחד ממש, ומה שסיים כלילא מג' חוטין של לבן, היינו מג' חוטין שלמים של לבן, באופן דהגר\"א ז\"ל מסכים לדעת הרמב\"ם ז\"ל ואין שום סתירה בזה בדברי עצמו ז\"ל: ", + "אמנם, אם כי בארנו אשר דעתנו העניה נוטה כדעת הרמב\"ם ז\"ל, לא לקבוע הלכה ח\"ו לכל ישראל באנו, כי אנו מכירין מך ערכנו, שאין אנו כדאין להכריע בפלוגתא דתקיפי קמאי, ובאמת הגם שבעניותין ריהטת סוגית הש\"ס כשיטת הרמב\"ם רהטא, אכן לעומת זה בחידושינו להל' ציצית הערנו כמה קושיות וסתירות מהש\"ס, הנופלים לשיטתו של הרמב\"ם ז\"ל, ואם כי בעזהש\"י ישבנו הכל על נכון, ולא עת האסף פה מיראת האריכות, אולם עכ\"פ יש להמשיגים עליו מקום לסמוך, ובאמת לשיטת הראב\"ד ז\"ל מצאתי חבר אחד מהגאונים שדבריהם דברי קבלה והובא בערוך (ערך תכלת), וז\"ל תנא בין תכלת שבה ללבן שבה, פי' שיש בה ששה חוטין של צמר לבן ושני חוטין של צמר הצבועין בתכלת, ואחד מאותן שנים הוא שכורך על השבעה ואין ניכר אלא ביום כו' זה פי' רבינו חננאל ז\"ל יעו\"ש, ועיין בספר העיטור ורבנו ישעיה הראשון ז\"ל בספר המכריע (סי' פח) ובטור ורבינו ירוחם ובשו\"ע מהגה\"ק רבי שניאור זלמן ז\"ל מלאדי, וגם הסמ\"ג שדרכו על פי רוב להיות נמשך אחר הרמב\"ם ז\"ל, נטה כאן מדרכו, וכתב ארבע חוטין נותנין בכנף שתים של לבן, ושתים של תכלת, או שלשה של לבן ואחת של תכלת יעו\"ש, הרי שנסתפק אם כהראב\"ד אם כהתוס', אבל מדעת הרמב\"ם לא דבר כלל, וא\"כ, פשיטא מי שירצה לנהוג כחד מהנך תקיפי קמאי, כשיטת הראב\"ד ז\"ל או כשיטת רש\"י ותוס' ז\"ל לא הפסיד, ורק אנו לעצמנו, מאחר שבדיני התכלת לא שייך בזה קביעת הלכה מבעלי הש\"ע, כיון שהתכלת לא היה נוהג בישראל, וכבר ביארנו במקום אחר בענין תפילין של רש\"י ושל ר\"ת, דלכאורה הדבר מתמיה, איך שייך פלוגתא, בדבר שהיה נוהג ובא בכל יום מימות מרע\"ה עד ימיהם, ובארנו, כי באמת שתי הדעות מבוארים עוד בזוה\"ק, ולהיות שאלו ואלו דברי אלהים חיים, ושניהם יש להם מקום, לזאת כל זמן שלא באו לקבוע הלכה לדורות לכל ישראל באמת, היה רשות ביד כל ב\"ד, לנהוג כפי חות דעתו, וכמה היו נוהגים בתפילין של רש\"י, וכמה היו נוהגים בתפילין של ר\"ת, ולא היה קפידא בזה, ורק שאח\"כ בימי רש\"י ור\"ת ז\"ל, באו לקבוע הלכה כאחד מהדעות, וכן נתבאר אצלנו כמה פלוגתות שבש\"ס כמחלוקת לסמוך ושלא לסמוך, שהיה הפלוגתא מעת שבאו לקבוע ההלכה דוקא כך או כך, אבל גם מקמי הכי היו שתי הדעות בישראל אלא שלא הקפידו בזה, יש שהיו נהוגים כך ויש שהיו נוהגים כך, ובאמת נראה שהרבה מחלוקת הראשונים בעשיית הציצית בתכלת ולבן והחוליות, היו ג\"כ הנך דעות בימי הש\"ס, יש שהיו נוהגין כך, ויש שהיו נוהגין כך, ולא בא הדבר לידי קביעת הלכה, לנהוג דוקא כאחד מהדעות, וכדמשמע לשון הש\"ס ב\"ב (עד.), הוי לך למימני חוטין ולמימני חוליות יעו\"ש, אלא שבדבר הנהוג שייך קביעת הלכה בדורותינו מבעלי הש\"ע, שקבלו כל ישראל לילך אחריהם. אכן בדיני התכלת, דלא שייך בזה קביעת הלכה מבעלי הש\"ע, כיון שלא היה נהוג בישראל, על כן גם יד עניים אנן יכילנא למינקט בשיפולי גלימא דהרמב\"ם ז\"ל ולמיסמך עליה, מאחר שבעניותין נראה לנו דריהטא דסוגיא כוותיה אזלא, ובפרט שדרך האמת דרך האריז\"ל כהרמב\"ם ז\"ל, ומי שיסמוך על דעתנו העניה, אמינא ג\"כ דלא הפסיד, כיון דמצינו חבל גאונים מסכימים לדעת הרמב\"ם ז\"ל, הלא המה הרא\"ה ז\"ל בספר החינוך, ומרן הקדוש במגיד מישרים, והמבי\"ט בספר קרית ספר, והר\"מ ן' גבאי, וספר חרדים, ובעל הלבוש, והגר\"א מווילנא ז\"ל, ובראשם ספר הקנה והאריז\"ל הקדוש: " + ], + [ + "פרט השביעי, בדין כריכת התכלת על הציצית ובדין החוליות והקשרים: ", + "הנה, זה לשון הרמב\"ם ז\"ל בהל' ציצית (פ\"א הלכה ז' ח'), ולוקח חוט אחד מן הלבן, וכורך בו כריכה אחת על שאר החוטין בצד הבגד ומניחו, ולוקח חוט התכלת, וכורך בו ב' כריכות בצד כריכה של לבן וקושר, ואלו השלש כריכות הם הנקראים חוליא, ומרחיק מעט, ועושה חוליא שניה בחוט של תכלת לבדו, ומרחיק מעט, ועושה חוליא ג', וכן עד חוליא האחרונה שהוא כורך בה שתי כריכות של תכלת וכריכה אחרונה של לבן מפני שהתחיל בלבן מסיים בו שמעלין בקודש ולא מורידין, ולמה יתחיל בלבן כדי שיהא סמוך לכנף מינה, ועל דרך זה הוא עושה בארבע כנפות, כמה חוליות הוא עושה בכל כנף, לא פחות משבעה ולא יותר משלשה עשר, וזו היא מצוה מן המובחר, ואם לא כרך עליה אלא חוליא אחת, כשר, ואם כרך התכלת על רוב הציצית, כשר, ונוי התכלת שיהיו כל החוליות בשליש החוטין המשולשין ושני שלישיהן ענף ע\"כ, ומקור מקומו טהור הוא מסוגיא דמנחות (לט.), וכפי פירש\"י ז\"ל, דגרסינן התם אמר רב הונא בר יהודה אמר רב ששת אמר רב ירמיה בר אבא אמר רב תכלת שכרך רובה כשרה, ואפילו לא כרך בה אלא חוליא אחת כשרה, ונוי תכלת שליש גדיל ושני שלישי ענף, וכמה שיעור חוליא, תניא רבי אומר כדי שיכרוך וישנה וישלש, תאנא הפוחת לא יפחות משבע, והמוסיף לא יוסיף על שלש עשרה כנגד שבעה רקיעין וששה אוירין שביניהן, תנא כשהוא מתחיל, מתחיל בלבן הכנף מין כנף, וכשהוא מסיים מסיים בלבן מעלין בקודש ולא מורידין ע\"כ, ופירש\"י ז\"ל, תכלת, זהו שם כל הציצית: שכרך רובה. שעשה שני שלישי גדיל ושליש ענף כשרה ואע\"ג דמצותה שליש גדיל ושני שלישי ענף כדאמרינן לקמן: אלא חוליא אחת, הקפה שלשה פעמים: ונוי תכלת עיקר מצות ציצית שליש גדיל ושני שלישי ענף: לא יפחות משבע, חוליות, כשהוא מתחיל לכרוך מתחיל בלבן, שמניח שני חוטין ארוכין לעשות מהן הגדיל ומתחיל לכרוך בלבן ובאמצע כורך של תכלת וחוזר ומסיים בלבן: מין כנף, תחלה ואחר כך פתיל תכלת כו' וכיון דאקדמה קרא למין כנף שמע מינה חשיב הוא הילכך אי מסיים בתכלת הוה ליה מוריד סוף הציצית מתחלתה ע\"כ יעו\"ש, וכך הוא אזיל שיטת הרמב\"ם ז\"ל ופירושו בהסוגיא: ", + "אלא שהראב\"ד ז\"ל בהשגות (שם בהלכות ציצית פ\"א) מייתי פי' רב נטרונאי גאון ז\"ל דמפרש בענין אחר, דהא דקאמר וכמה שיעור חוליא כדי שיכרוך וישנה וישלש, [לאו למיהב שיעורא אכולה חוליא כמה כריכות בעי למיהוי בה קאי, אלא] אתכלת קאי, [כמה כריכות מתכלת בעי למיהוי בהחוליא לבד מכריכות של לבן] ותנא דתנא הפוחת לא יפחות משבע, [לאו אמניינא דחוליות קמהדר אלא] על הכריכות קאי, [לומר שבכל חוליא לא יפחות משבע כריכות] שהן שלשה מן התכלת, [כדאמרן] וארבעה מן הלבן מפני שמתחיל בלבן ומסיים בלבן, קושר תחלה סמוך לכנף קשר אחד בחוט לבן ובחוט של תכלת, והוא שנקרא קשר העליון, ואחר כך כורך ב' חוטין אחד של לבן ואחד של תכלת עד שש כריכות והשביעית לבן לבדו וזהו ז' שאמרנו והן חוליא אחת, ואלו הכריכות כולן על ששה החוטין המשלשלים והמשולשים בכנף, ובענין זה עושה ה' קשרים ובין כל קשר וקשר חוליא של שבע כריכות כאשר אמרנו, ונהגו לעשות חוליא אחת בשני קשרים סמוך לכנף, וב' חוליות בסוף הגדיל עם ג' קשרים, ובאמצע כורך בלא דקדוק בין מכונס בין מפוזר בתכלת ולבן עכ\"ל, בתוספת קצת בביאור הענין, ולזה הפירוש נתכוונו התוס' ז\"ל במס' מנחות (דף ל\"ט סוד\"ה לא), שכתבו ויש מפרשים לא יפחות משבע כריכות בין כל קשר וקשר יעו\"ש: ", + "והנה אם כי הראב\"ד ז\"ל, שיבח סדורו זה של רב נטרונאי גאון ז\"ל, וכתב שסידר אותו יפה סידור נאה מאד, על דרך שאמרה ההלכה, אולם בפי' הסוגיא דמפרש וכמה שיעור חוליא, דלאו אכולה חוליא קאי, אלא אתכלת שבחוליא קאי, כמה כריכות של תכלת בעי למהוי בהחוליא, וכן הא דמפרש. הא דתניא הפוחת לא יפחות משבע דעל הכריכות שבחוליא אחת קאי ולאו אמניינא דחוליות, ודאי כל מעיין ישר יודה על האמת, דפשטות משמעות לשון הסוגיא, נוטה יותר כפירש\"י והרמב\"ם ז\"ל, דוכמה שיעור חוליא אכולה חוליא קאי, למיהב בה שיעורא, כמה כריכות בעי למהוי בה, ותנא דתנא הפוחת לא יפחות משבע, אמניינא דכולהו חוליות קמהדר, ופי' רב נטרונאי גאון ז\"ל דחוק מאד, ואין משמעות לשון הסוגיא סובלו, אם לא שהלחץ זה הדחק לוחץ לפרש כן, ועל כן חובה עלינו לשום לב מה לחצו להוציא לשון הסוגיא ממשמעותו הפשוט: ", + "והנה מדברי הראב\"ד ז\"ל נראה, שנדחק להוציא לשון הסוגיא ממשמעותה הפשוט, מפני שלפי פשטות משמעות הסוגיא דוכמה שיעור חוליא אכולה חוליא קאי והפוחת לא יפחות משבע, אמניינא דכולהו חוליות קמהדר, ועלה תני, כשהוא מתחיל מתחיל בלבן וכשהוא מסיים מסיים בלבן, משמע ודאי דכולהו כריכות של החוליות דתכלת נינהו, לבד מכריכה ראשונה דחוליא הראשונה וכריכה האחרונה דחוליא האחרונה, שהרי לפי פשטות משמעות פי' הסוגיא, לא נזכר כלל בש\"ס שיהיו כריכות של לבן בהחוליות שבינתים, וזה דבר הקשה והלחץ שלחצו, כמו שתמה הראב\"ד ז\"ל על סידורו של הרמב\"ם ז\"ל, וז\"ל זה הסדר אין לו שורש ולא ענף, ולמה יותר בתכלת מבלבן שהוא מין כנף וממנו מתחיל ובו מסיים, ובכריכותיו הוא ממעט אין זה כי אם שגיון גדול ע\"כ, ולהניח הסוגיא על פשטות משמעות פירושה, ולומר מבחוץ שבכל חוליא וחוליא מרבה בכריכות לבן יותר מבתכלת, והא ג\"כ דבר הקשה, שלא יהיה שום זכר מזה בש\"ס, שבכל חוליא צריך להרבות כריכות הלבן מכריכות התכלת, וזה לחצו להזניח פשטות פי' משמעות הסוגיא, ולפרש דוכמה שיעור חוליא אכריכות תכלת פירוש שבחוליא קאי, והפוחת לא יפחות משבע אכריכות קאי, דהשתא נזכר זאת בש\"ס להדיא, שבכל חוליא וחוליא צריך שירבה בכריכות לבן מכריכות תכלת, כמו שנותנת הסברא, מבחוץ להרבות בלבן שהוא מין כנף וממנו מתחיל ובו מסיים: ", + "אכן, אי משום הא לא איריא, וכבר נשאל על זה הרמב\"ם ז\"ל עצמו מחכמי לוניל, והשיב, וזה לשונו, לפי שהמצוה של תכלת שיהיה הפתיל כולו תכלת, לא נעשה מהלבן אלא כריכה אחת בלבד סמוכה לכנף, ושאר הכריכות עם החוליות כולן בתכלת, חוץ מכריכה אחרונה שהוא בלבן, הואיל והתחיל בו, וכן כתב הגאון רבי שמואל בן חפני, בספר שחיבר בציצית בלשון ערבי עכ\"ל, ביאר דבריו ז\"ל, שאל תתמה שאנו ממעטין בכריכות הלבן, אעפ\"י שהוא חשיב, ואקדמיה קרא הכנף מין כנף, משום דפשטיה דקרא הוא, שיהיה הפתיל כולו תכלת, דונתנו על ציצית הכנף פתיל תכלת, משמע שעל ציצית הכנף, יתנו ויכרכו פתיל תכלת, דפתיל הוא הכריכה, וקאמר קרא שיהיה כולו תכלת, ולהכי נהי דדרשינן ליה לקרא, ונתנו על ציצית הכנף ופתיל תכלת, כלומר שיתנו על הציצית מין כנף ופתיל תכלת, משום דרשה זו סגי לן שיעשה על הכנף כריכה אחת ממין כנף, אבל כל הפתיל יהיה כולו תכלת, כדקרי ליה קרא פתיל תכלת, חוץ מכריכה אחרונה שהוא בלבן, אף שאינו במשמעות הכתוב, משום מעלין בקודש ולא מורידין: ", + "וכן מבואר להדיא, בזוה\"ק (שלח קעה) על תכלת, וזה לשונו, ונתנו על ציצית הכנף פתיל תכלת, ונתנו על הכנף לא כתיב, אלא ונתנו על ציצית, דדא איהו דחפי על שאר חוטין כו' יעו\"ש, וכן הוא בביאור יותר בזוה\"ק (שלח קעה:) שבעה רהיטין אלין אינון שבעה צרירין דתכלתא דבעי לכרכא ביה בכל חד וחד או לאתגאה עד תליסר מאן דיוסיף לא יוסיף עלייהו על תליסר מאן דימעט לא ימעט משבעה יעו\"ש, והיינו הך ברייתא דהפוחת לא יפחות משבע כו', ומבואר להדיא דכולהו כריכין הוא בתכלת, וסוד הדבר מבואר מזוה\"ק (שלח קסג:) השתא פריש מאן דפריש במתיבתא, דסיהרא קדישא שפירו איהו בחוורו, וכל גוונן מנצצן בה ומרקמן, ואיהו כההוא שפירו וחוורו דשמשא ממש, ובההוא ימא דילה גו שבעין שנין נפקא נונא חדא ואפיק מיניה גוון תכלת, ואיהי נטלא גוון דא, ותקינת ליה ואתחפיי' לבר בהאי גוון, לאו דהאי גוון לבושא דילה, דהא (משלי לא) שש וארגמן לבושה, אבל חופאה דלבר האי גוון הוא יעו\"ש, ומזה תבין הא דקאמר בש\"ס, על לבן מעלין בקודש ולא מורידין ועיין מה שכתבנו לעיל (פרט הששי): ", + "וכן מבואר להדיא, בזוה\"ק (תרומה קלט.) תכלת דא איהו כרסייא דכתיב ביה (יחזקאל א׳:כ״ו) כמראה אבן ספיר דמות כסא, וכתיב ונגה לו סביב, בגין דעבדין ביה כריכין לציצית יעו\"ש, משמע להדיא שעיקר הכריכות הוא מתכלת: ", + "אמנם, הנראה דמנהגנו שאנו נוהגין בחמשה קשרים, הוא דדחקתיה לרב נטרונאי גאון ז\"ל, להוציא לשון הסוגיא מפשטות משמעות פירושה, דלפי פשטות משמעות פירוש הסוגיא דתנא דתני הפוחת לא יפחות משבע והמוסיף לא יוסיף על שלש עשרה, אמניינא דחוליות קמהדר, א\"כ מניינא דחמשה קשרים שאנו נוהגין, הוא נגד ש\"ס מפורש, דאמרינן (מנחות לח:) אמר רבא שמע מינה צריך לקשור אכל חוליא וחוליא יעו\"ש, א\"כ שלש עשרה קשרים הם, ולכל הפחות אפילו להפוחת שבעה קשרים הם מלבד קשר העליון, וכדי שלא יהיה מנהגנו נגד הש\"ס, על כרחנו לפרש, דתנא דתני הפוחת לא יפחות משבע כו', לאו אמניינא דחוליות קא מהדר, אלא אמניינא דכריכות שבחוליא קא מהדרי, אבל מניינא דחוליות ידוע הוא, מאז ומקדם דארבעה חוליות נינהו, וכיון דאמר רבא צריך לקשור אכל חוליא וחוליא, ממילא חמשה קשרים נינהו, דהיינו קשר העליון, וארבעה קשרים לארבעה חוליות, ושפיר שמנהגינו אינו נגד הש\"ס, וכיון דתני תנא הפוחת לא יפחות משבע אכריכות שבחוליא קאי, ממילא על כרחנו לפרש, הא דקאמר וכמה שיעור חוליא, כדי שיכרוך וישנה וישלש, דעל כריכות תכלת שבחוליא קאי, דליכא למימר דאכולה חוליא קאי, דהא אמרת דכולה חוליא לכל הפחות שבעה כריכות בעיא, כן נראה ברור שזה היה הכרח הדבר לרב נטרונאי גאון ז\"ל, להוציא לשון הסוגיא מפשטות משמעות פירושה: ", + "אכן, גם אי משום הא לא איריא, שהרי כבר ישבו על מדוכה זו גם שאר כל גדולי הראשונים ז\"ל, התוס' והרא\"ש ור\"י שבמרדכי ריש הלכות קטנות, ובכל זה הניחו לשון הסוגיא על משמעות פשטות פירושה, אלא שהתוס' והרא\"ש בחד פירושא נדחקו לומר, דהאי צריך לקשור על כל חוליא וחוליא דקאמר רבא, היינו אחת של לבן ואחת של תכלת שהן שתים, והשתא כשאין פוחת משבע עושה ה' קשרים, דתחלה קושר סמוך לכנף וכורך חוליא לבן וחוליא תכלת וקושר, הרי ב', ועוד כורך חוליא לבן וחוליא תכלת וקושר הרי ג', ועוד כורך חוליא לבן וחוליא תכלת וקושר הרי ד', ומסיים בחוליא לבן וקושר הרי חמשה קשרים ושבע חוליות יעו\"ש, אלא שלפי זה אין הפתיל כולו תכלת אלא חוליא לבן וחוליא תכלת חוליא לבן וחוליא תכלת וכו': ", + "אולם הר\"י שבמרדכי בשם רי\"ף וכל גדולי הדורות, וכן הוא בספר האשכול (ה' ציצית סי' ל\"א), וגם תוס' ורא\"ש בחד פירושא מפרשי, דדוקא כשיש תכלת, אז יש לדקדק במנין החוליות, שהתכלת דומה לרקיע ובעינן שבע כמנין שבעה רקיעים או שלש עשרה כמנין שבעה רקיעין וששה אוירין שביניהם, ואז צריך לקשור אכל חוליא וחוליא, אבל בזמן דליכא אלא לבן, לא עבדינן בהו אלא חמשה קשרים, להשלים מנין תרי\"ג שציצית עולה ת\"ר, ושמונה חוטין וחמשה קשרים עולה תרי\"ג. ובאמת מנהגנו בחמשה קשרים מנהג מחודש הוא, משנפסק התכלת, ואין לו רמז בש\"ס זה תורף דבריהם ז\"ל יעו\"ש. ובתשובות רדב\"ז (ח\"ה סי' כ\"א של\"ג), וכן משמע לכאורה משמעות לשון רש\"י ז\"ל בסוגיין (ד\"ה מין כנף) שאחר שפי' הסוגיא דחוליות, כתב וז\"ל, והאידנא דעבדינן חמשה קשרים, היינו דאמרינן שקולה מצות ציצית ככל התורה כולה כו' יעו\"ש, נראה דר\"ל, דדוקא האידנא דליכא תכלת ואין מדקדקין בחוליות, הוא שנתחדש לעשות חמשה קשרים, לרמז ששקולה מצות ציצית ככל התורה כולה, אבל בזמן שיש תכלת ומדקדקין בחוליות, הפוחת לא יפחות משבע כו', צריך לקשור על כל חוליא וחוליא, וכפי זה הדרינן נמי למשמעות פשטיה דקרא, ונתנו על ציצית הכנף פתיל תכלת שיהא הפתיל כולו תכלת, אלא שכריכה אחת בראשונה מתחיל בלבן משום הכנף מין כנף, ומסים בכריכה אחת של לבן באחרונה בסוף כל החוליות, משום מעלין בקודש ולא מורידין, כפשטות משמעות לשון הש\"ס כשהוא מתחיל מתחיל בלבן כו': ", + "המתבאר מכל מה שכתבנו, ששלש דעות נינהו, בענין כריכת התכלת ולבן על הציצית, שהן שתים לענין הקשרים, ושהן שתים לענין שיעור הכריכות שבכל חוליא וחוליא, ולענין מנין החוליות: ", + "א. דעת רב נטרונאי גאון והראב\"ד ז\"ל, שכל הכריכות צריכין להיות בחילוף כריכה אחת של לבן וכריכה שניה של תכלת, וכן חוזר חלילה, עד שגומר כל החוליא, ומסיים בה בשל לבן, וכן כל חוליא וחוליא, כורך בה כריכה אחת של לבן, ושניה של תכלת, וחוזר חלילה כנ\"ל: ", + "ב. שיטת התוס' ורא\"ש בחד פירושא, שכורך חוליא שלמה של לבן, וכורך חוליא שניה שלמה של תכלת, חוליא שלישית של לבן, וחוליא רביעית של תכלת, וכן חוזר חלילה, בכל החוליות, ומסיים בחוליא של לבן: ", + "ג. שיטת הגאון רבי שמואל בן חפני ורש\"י ורמב\"ם וספר האשכול ור\"י שבמרדכי בשם רי\"ף וכל גדולי הדורות וגם תוס' ורא\"ש אליבא דחד פירושא, כולהו כריכין, דציצית דתכלת נינהו לבר מכריכה אחת הראשונה סמוך לכנף, וכריכה אחת באחרונה בסוף חוליא האחרונה, וכן הוא להדיא דעת רבינו חננאל ז\"ל הובא בערוך (ערך תכלת), ודברי התוס' ברכות (ט:) מנחות (מג:) הוא פלא יעו\"ש: ", + "שהן שתים לענין הקשרים: ", + "א. לדעה קמייתא, שהוא רב נטרונאי גאון והראב\"ד ז\"ל, ודעת שניה שהיא שיטת תוס' ורא\"ש, אליבא דחד פירושא השוו בזה בענין הקשרים, דגם כשיש תכלת צריכין וסגי בחמשה קשרים: ", + "ב. דעת ספר האשכול ור\"י שבמרדכי וגם תוס' ורא\"ש אליבא דחד פירושא, כשיש תכלת לא סגי בחמשה קשרים, אלא צריך לקשור על כל חוליא וחוליא: ", + "ושהן שתים לענין שיעור הכריכות שבחוליא, ולענין מנין החוליות. ", + "א. לדעה קמייתא, שהוא רב נטרונאי גאון והראב\"ד ז\"ל, שיעור הכריכות בחוליא הוא, שבעה להפוחת ושלש עשרה להמוסיף, וכן בכל חוליא וחוליא, ומנין החוליות הוא ארבעה: ", + "ב. ולכולהו רבוותא דהנך תרתי דעה שניה ושלישית שיעור הכריכות בחוליא הוא שלשה, וכן בכל חוליא וחוליא, ומנין החוליות הוא שבעה להפוחת ושלש עשרה להמוסיף: ", + "ולענין הלכה, לענין שיעור החוליא, ולענין מנין החוליות, כיון דכל הני תקיפי קמאי דדעה שניה ושלישית בחדא שיטתא קאי, ופשטות משמעות פי' הסוגיא כוותייהו דייקי, פשיטא דהכי נקטינן, דהא רובא נינהו נגד רב נטרונאי גאון והראב\"ד ז\"ל וצורתו דסוגיא דייקי טפי כוותייהו, וגם בענין כריכין דציצית, כיון דהר\"ש בן חפני גאון ז\"ל ורי\"ף וכל גדולי הדורות ורש\"י ורמב\"ם ור\"י שבמרדכי בחדא שיטתא קיימי, דכולהו צריכין דתכלת נינהו לבר מכריכה הראשונה הסמוכה לכנף, וכריכה האחרונה שבסוף חוליא האחרונה, וגם התוס' והרא\"ש אליבא דחד פירושא מסכים לזה, פשיטא דהכי נקטינן, ובפרט לפי מה שהראינו לדעת שהדבר מבואר כן בזוה\"ק להדיא: ", + "וכפי זה נראה לכאורה, דהשתא הכא, שת\"ל זכינו לתכלת, נצרך לשנות מנהגנו בענין הקשרים, שלא לעשות חמשה קשרים, אלא לקשור על כל חוליא וחוליא, וכמו שנתבאר דלשיטה זו דכולהו כריכין דתכלת נינהו על כרחך מנהגנו בחמשה קשרים מחודש הוא, מאחר שנפסק התכלת, וכיון דהדרינן לתכלת, חוזר וניעור דינא דרבא, דצריך לקשור אכל חוליא וחוליא: ", + "אכן לקושטא דמילתא נראה שאין צורך לשנות מנהגנו מחמשה קשרים, כי דעת רש\"י ז\"ל נראה ברור שמנהג חמשה קשרים היה מאז ומקדם גם בזמן שהיה תכלת, אם שהוא ז\"ל מהסוברים דכולהו כריכין דתכלת נינהו כמו שנתבאר, ודייק לן כן מדרש\"י ז\"ל מפרש הכי ברייתא דתניא במס' מנחות (מג:) וראיתם אותו וזכרתם את כל מצות ה' שקולה מצוה זו כנגד כל המצות כולן, ופירש\"י ז\"ל דציצית בגימטרי' ת\"ר וה' קשרים וח' חוטין הרי תרי\"ג יעו\"ש. ומדפרש כן בברייתא מבואר להדיא, דס\"ל דמנהג ה' קשרים מאז ומקדם הוא, בעוד שהיה התכלת מצוי, וקרא רמיז למנהג זה, ועל כרחך לפרש בלשון רש\"י ז\"ל בסוגיין (לט. ד\"ה מין כנף), שכתב והאידנא דעבדינן חמשה קשרים כו' דה\"פ והאידנא שאין לנו תכלת ואין מקום לחוליות, ומ\"מ עבדינן חמשה קשרים כמאז ומקדם היינו כו', יעו\"ש, אבל אין כוונתו ז\"ל לומר דהאידנא הוא דנתחדש מנהג החמשה קשרים כאמור, דמדברי רש\"י ז\"ל מבואר דמנהג חמשה קשרים הוא מאז ומקדם, וסבירא ליה לרש\"י ז\"ל דהא דאמר רבא ש\"מ צריך לקשור אכל חוליא וחוליא, כיון דאידחי דיוקא דידיה כדאמרינן התם דילמא דאיקטר אידחי דיניה דרבא, ובלא\"ה כיון דנהגינן בחמשה קשרים נמי ליתא לדיוקיה דרבא כמובן, ובזה תבין לשון המרדכי ריש הלכות קטנות, מה שהר\"י פליג אפירש\"י ז\"ל יעו\"ש, ואם שהר\"י פליג על זה, אבל דעת רש\"י ז\"ל נראה כן להדיא: ", + "וגם הרמב\"ם ז\"ל נראה שכך דעתו ז\"ל, דהא דרבא אידחי לה מהלכה, דאי סבירא ליה דהא דרבא הילכתא היא, ודאי היה מביא דבריו להלכה, והגם שאינו מביא ג\"כ מנהג חמשה קשרים, יש לומר כיון שלא נזכר להדיא בש\"ס, אין דרכו ז\"ל להביא, וסמך על המנהג שידוע הוא, אבל מה שפורש בש\"ס אי הוי סבירא ליה דהלכתא היא, ודאי היה מביא זאת. שוב מצאתי למרן הקדוש ז\"ל בב\"י או\"ח (סי' יא סוד\"ה ויקח ד' חוטים) שכתב וז\"ל, והרמב\"ם כתב וז\"ל לוקח חוט אחד מן הלבן וכורך בו שתי כריכות בצד כריכות של לבן וקושר, ואלו השלשה כריכות הם הנקראים חוליא, ומרחיק מעט וכו', ועושה חוליא ג', וכן עד חוליא אחרונה, ומדלא הזכיר קושר אלא בחוליא ראשונה, נראה לכאורה שאינו פוסק כי ההוא דאמר רבא צריך לקשר על כל חוליא וחוליא, משום דדחינן ואמרינן דלמא דאיקטר, ופוסק כי ההיא דאמר רבה קשר העליון דאורייתא, ומפרש דעליון היינו עליון ממש, כלומר אצל חוליא ראשונה שסמוכה לכנף כו', ויותר נראה לומר, שהוא פוסק כי ההיא דאמר רבא צריך לקשר על כל חוליא וחוליא, ומה שלא הזכיר קשר בכל חוליא מפני שסמך על מה שכתב כורך בו שתי שכריכות וכו' וקושר, ואלו השלשה כריכות הם הנקראים חוליא, דמשמע דשלשה כריכות עם הקשר נקרא חוליא עכ\"ד ז\"ל, אכן בעניותין נראה כפי צד הראשון שצדד מרן ז\"ל, כיון דדעת רש\"י ז\"ל להדיא הוא כן, והרמב\"ם ז\"ל לא מייתי להדיא הא דרבא, נראה דכדעת רש\"י ז\"ל סבירא ליה דהא דרבא אידחי מהלכה: ", + "ומצאתי שורש לזה, דמנהג חמשה קשרים היה גם בזמן שהיה תכלת, כי מקור מקומו טהור הוא בזוה\"ק ברעיא מהימנא (פנחס רכו: ושם) ומסטרא דשכינתא דאיהי עשיראה תכלת שבציצית איהו תכלת דכל גוונין דאיהי תכלית די' ספיראן כו' והאי תכלת איהו דין כו' ותרי גוונין רשימן בטלית חד חוור וחד תכלת ועל תרין גוונין אלין אתמר (שמות כ״ד:י׳) ותחת רגליו כמעשה לבנת הספיר לבנת לובן דספיר דאיהו כליל בתרי גוונין רחמי ודינא חוור ואכם אוכמא דתכלת, ועל תרין גוונין רמיזו רבנן מאימתי קורין את שמע בשחרית משיכיר בין תכלת ללבן, [מזה ראיה ברורה דבין תכלת שבה ללבן שבה דקאמר הש\"ס על ציצית קאי כדמוכח מירושלמי וכמו שנתבאר בפרט הרביעי יעו\"ש,] למהוי ברתא דמלכא ק\"ש יחודא דקב\"ה כליל מתרין גוונין אלין דאינון הוי\"ה אדנ\"י רחמי ודינא, כגוונא דקב\"ה כליל ב' גוונין הוי\"ה אדנ\"י למהוי רחמי ודינא כסא דין וכסא רחמים (מט\"ט), כמראה אבן ספיר דמות כסא, מאי דמות כסא, אלא לקבל כרסייא דאית ליה ע\"ב גשרים דיהא בר נש רשים בע\"ב קשרים וחוליין דציצית לקבל ע\"ב גשרים דכרסיא דאינון ח\"י קשרים וחוליין לכל סטרא וכו' דסלקין שית מאה, ציצית בתרין יודי\"ן ואי חסר יו\"ד הא חיר\"ק באתריה, [ומיושב בזה קושיית תוס' מנחות (לט. ד\"ה לא)] הכי סלקא בכל סטרא בד' כנפי ציצית ותלת עשר חוליין דציצית אינון תרי\"ג כו' יעוין שם, וגרסינן תו התם (שם רכח. ושם) והוכן בחסד כסא חסד סליק ע\"ב חוליין וקשרין דטלית כו' ה' קשרין לקבל ה' חומשי תורה ותליסר חוליין לקבל תליסר מכילן דרחמי כו' וכל חוליא משולשת כו' שלשה עשר חוליין אית בהון תשעה ושלשים כריכין כחושבן ט\"ל ושלשה עשר חוליין כמנין אחד סלקין ב\"ן כו' לבר מגודל דאיהו שיעור בין קשר לקשר דציצית כמלא גודל יעו\"ש: ", + "הנה כמה מילי מעלייתא שמעינן מינה לדינא, מדברי הזוה\"ק, מתבאר מיניה להדיא, דוכמה שיעור חוליא כדי שיכרוך וישנה וישלש דקאמר הש\"ס אכולה חוליא קאי, וברייתא דקתני הפוחת לא יפחות משבע והמוסיף לא יוסיף על שלש עשרה אמניינא דחוליות קאי, ושמע מינה דשיעורא דבין קשר לקשר כמלא גודל הוא, כמו שהביא הב\"י בשם הרא\"ש ז\"ל, וש\"מ דמנהג חמשה קשרים הוא מאז ומקדם גם כשהיה תכלת: ", + "ובאמת מצאתי מנהג חמשה קשרים גם במדרש תנחומא (סוף פ' קרח) יעו\"ש, אלא דמשם אין ראיה כל כך שנראה שהוא הוספה מאיזה מן הגאונים, וכמו שכתבנו במאמר הראשון \"שפוני טמוני חול\" שהרבה הוספות מן הגאונים נמצא במדרש, ובשגם שכבר נתבאר במאמרנו (שם) שגם בימי הש\"ס מיד אחר חורבן בית שני שיבב\"א לא היה התכלת מצוי כל כך לכל ישראל, והיה אפשר לדחות דקאי על ציצית של לבן בלא תכלת. אכן מדברי הזוה\"ק מתבאר להדיא, דגם בציצית של תכלת היו עושין רק ה' קשרים, שהרי בציצית של תכלת מיירי הזוה\"ק בדרוש זה כמבואר להמעיין, וכן משמע מבואר בתרגום ירושלמי (שלח) שגם בציצית של תכלת היו נוהגין בחמשה קשרים יעו\"ש: ", + "בהא נחתינן ובהא סלקינן, שהגם שזכינו לתכלת אין לנו לשנות מנהגנו של חמשה קשרים וט\"ל כריכות דהיינו שבעה, ושמונה, ואחד עשר, ושלש עשרה, אלא שיש לעשות הכריכות שלש שלש, כמו שבאמת יש נוהגין לעשות כן גם בלבן, כדי שיהיה מנין י\"ג חוליות, והגם שנמצא שהקשר הוא בתוך החוליא בין השלש כריכות אין בזה קפידא, כי עם הקשר ג\"כ נקרא חוליא, ויהיה כל הכריכות בחוט של תכלת חוץ מכריכה ראשונה הסמוך לכנף שיהיה בלבן, ויסיים בלבן בכריכה האחרונה שבחוליא האחרונה: ", + "שוב מצאתי להגר\"א ז\"ל בביאורי הזוה\"ק (שם) שכתב וז\"ל, מכאן שאף בשלש עשרה חוליין רק חמשה קשרים, ומ\"ש (מנחות לח:) ש\"מ שצריך לקשור על כל חוליא וחוליא היינו בפוחת, אבל צריך לעשות לכתחלה כהמוסיף ע\"כ, ואינו מובן לכאורה, דלמה המוסיף יפחות בקשרים מהפוחת, אכן ביאור דבריו ז\"ל נראה דקאי לפרש דברי הזוה\"ק, שלא יסתור הא דרבא וצריך לקשור על כל חוליא וחוליא, עפ\"י שיטת התוס' והרא\"ש ז\"ל דפירשו הא דרבא בחמשה קשרים דעל כל חוליא וחוליא דקאמר היינו על שתי חוליות אחת של לבן ואחת של תכלת דהוי ליה להפוחת חמשה קשרים, אלא דמשמע לכאורה, דא\"כ להמוסיף ועושה י\"ג חוליות הויא ליה שבעה קשרים, לזה כתב שמדברי הזוה\"ק מבואר, דאף להמוסיף אינן רק חמשה קשרים, דאינו מוסיף רק בחוליות ולא בקשרים. ורבא דקאמר על כל חוליא וחוליא, על הפוחת קאי וקאמר האי לישנא, אכן בעניותין כבר הראינו לדעת מהזוה\"ק, דכלהו כריכין דציצית דתכלת נינהו, וכיון שכן ודאי לא מתפרש לישניה דרבא וצריך לקשור על כל חוליא וחוליא, אלא כפשטיה דעל כל חדא חוליא צריך לקשור, וגם להפוחת הוי עכ\"פ שבעה קשרים, וכיון שמבואר בזוה\"ק שאינם רק חמשה, על כרחנו לומר, דהא דרבא אידחי מהלכה, כיון דאידחי דיוקא דידיה, ואולי גם לפי צד זה דכולהו כריכין דציצית דתכלת נינהו נדחק הגר\"א ז\"ל ומשכן נפשיה לפרושי הא דרבא וצריך לקשור על כל חוליא וחוליא דעל כל תרתי חוליא קאמר, כי היכי דניכון לאוקים מילתיה דרבא אליבא דזוה\"ק, וכי היכי דלא נצרך לומר דהא דרבא אידחי מהלכה, וכן ראוי והגון, יהיה איך שיהיה מתבאר מכל זה, שלא נצרך לשנות מנהגנו בענין הקשרים ומנין הכריכות, ועיין מה שכתבנו לעיל (סוף פרט הששי ד\"ה אמנם): " + ], + [ + "פרט השמיני קונטרס שער התשובה על הערות שהעירו איזה מחכמי דורנו והחברים שיחיו על מאמרנו \"שפוני טמוני חול\" ", + "להיות כי הקיפונו תשובות חבילות חבילות, ואם אמרנו להשיב לכל אחד בפרט אין אנו מספיקין, ובפרט שעל פי רוב התנבאו בסגנון אחד, לזאת אמרנו להדפיס תשובה כללית בזה מסודר על סדר מאמרנו הנ\"ל ולספחו למאמר הנכבד הזה: ", + "א] רצו להביא סמך וקיום לטענה הראשונה שהתכלת נגנז ממאמר התורה במצות ציצית לדורותם, וכבר נתעורר הגאון בעל התורה והמצוה שעל התו\"כ (פ' אמור סי' ס\"ו) ליתן טעם על אותן המצות שנאמר בהם לדורותיכם או לדורותם לאיזה ענין נאמר בהם וסיים הרי יגענו ומצאנו ישוב בכל המקומות רק במה שנאמר בפ' ציצית לדורותם לא מצאנו לו טעם, אולם אשתמיטתיה שהגאון אור החיים הקדוש ביאר זאת, שהתורה רמזה לנו בזה, שאף בזמן שלא יהיה תכלת יהיה נוהג מצות לבן יעו\"ש, א\"כ מבואר יוצא מדבריו הקדושים ז\"ל שהתורה רמזה גניזת התכלת: ", + "והנה באמת גם לפי מה שהבינו הוא סמך וסיוע שאין בו ממש, כי מי יכחיש זאת שעברו עלינו זמן זמנים זמניהם טובא ולא היה לנו תכלת, ושפיר בא הרמז על זה בתורה, שמ\"מ יהיה נוהג מצות לבן, אבל אין להכריח מזה שנגנז התכלת ואינו במציאות, אלא שבעיקר הדבר אני תמה לפי הבנתם, א\"כ שמעינן מהאי קרא, דהתכלת אינה מעכבת את הלבן, והרי רבי ורבנן פליגי בהא מילתא במנחות (ר\"פ התכלת), ולרבי מעכבין זה את זה ולרבנן נמי היאך הוי משתמיט הש\"ס התם מלמימר דמלדורותם נפקי להו דאין מעכבין זה את זה: ", + "אמנם בעניותין דבר גדול דבר האוה\"ח הקדוש ז\"ל, ורק דנקט למילתיה אליבא דהילכתא דקיי\"ל כרבנן דאין מעכבין זה את זה, אבל בקושטא הוא טעם לשבח מה שנאמר לדורותם בפ' ציצית גם אליבא דרבי, וכמו שיתבאר בעזהש\"י, והוא כי נראה ודאי אף שזה זמן זמנים שאין התכלת מצוי לנו, מכל מקום אם נניח שמצוי הוא בעולם במציאות, ורק שאינו מצוי לנו מחמת סיבת גליותינו וחסרון מעות, שפיר לא שייך לומר שבטל חיוב המצות התכלת, דודאי החיוב במקומו עומד, אלא שאנו אנוסים מלקיים המצוה, והגם דאונס רחמנא פטריה, אבל לא משום זה נאמר דחיוב מצות תכלת נתבטל והופסק חיובו, דודאי חיוב המצוה איכא אלא שאנו אנוסים, אולם אם נניח בהחלט, שהתכלת גנזו השי\"ת ואינו במציאות בעוה\"ז כלל, נראה ברור שנפסק חיוב מצות התכלת לגמרי, ואין שום חיוב כלל, כאלו לא נצטוינו כלל, כמצות שאינם נוהגים אלא בפני הבית דלא שייך בהם שום ענין חיוב כלל שלא בפני הבית, והוי כאלו מעיקרא לא ניתנה מצות תכלת אלא לזמן, דודאי לא פקד הקב\"ה עלינו על דבר שאינו בעולם כלל. ומעתה יש לומר, דעד כאן לא סבירא ליה לרבי דתכלת מעכב את הלבן, אלא בזמן שהיה התכלת והיה חיוב מצוה דתכלת, אז היתה מעכבת את הלבן, דכיון דאיכא עליו חיוב מצות תכלת, ואינו מקיימה, גם מצות לבן חשיב כאלו אינה מקיימה, אבל כיון שנגנז התכלת ואינו במציאות בעוה\"ז, וליכא עליו חיוב מצות תכלת כלל, מהיכא תיתי שיעכב מצות הלבן, וכן להיפך נמי איכא למימר דעד כאן לא קאמרי חכמים אין מעכבין זה את זה, אלא כשהיה תכלת והיה חיוב מצות תכלת, כיון שהוא במציאות בעולם לקיים מצות תכלת, אלא איהו נהי דלא מקיים מחמת אונס וכדומה, שפיר דאינו מעכב את הלבן, דשתי מצות נינהו, אבל משנגנז התכלת דליכא חיוב מצוה של תכלת כלל, ממילא מצות לבן נמי ליכא דלא חייבה תורה בלבן, אלא כשיש חיוב תכלת, אבל כיון דליכא חיוב מצות תכלת, גם למצות לבן לא חייבה תורה, וכמו שפירש הרמב\"ן במלחמות (פ\"ב דמס' שבת), ברייתא דסדין בציצית ב\"ש פוטרין דאפילו מלבן דמינו נמי פוטרין, דכיון דלא דרשי סמוכין ולא נאמרה מצות תכלת בסדין, מצות לבן נמי ליכא, דתורה לא חייבה בלבן, אלא היכא דחייבה בתכלת יעו\"ש נעימות לשונו ז\"ל, והא נמי דכוותה כיון דנתבטל והופסק חיוב התכלת ליכא נמי חיובא דלבן, להכי כתב רחמנא לדורותם, לומר שחיוב המצוה הוא לדורותם בלא הפסק רגע בשום זמן, כי באמת לא נגנז התכלת, והוא במציאות בעולם ואיצטריך לכל מר כדאית ליה לרבי לומר אפילו בזמן שלא יהיה התכלת מצוי, מ\"מ יהיו מעכבין זה את זה, ולרבנן להיפך דאפילו בזמן שלא יהיה התכלת מצוי, מ\"מ יש חיוב בלבן והכל הולך אל מקום אחד דאשמועינן דבקושטא לא נגנז התכלת, רק שאינו מצוי לנו ואנוסים אנחנו, אבל חיוב מצות התכלת איכא כיון שהוא במציאות בעוה\"ז, ודבר זה הוא ברור ונכון קילורין לעינים מסתייען שמקרא מסייענו: ", + "ב] במה שהבאתי, בביטול טענה הראשונה, לשון הספרי ופירשתיו היטב בעזהש\"י, הביאו לי שברייתא זו דספרי הובא ג\"כ בילקוט שמעוני, ושם הנוסחא ניכר הוא שגנוז לצדיקים לעתיד לבא, במקום דאיתא לפנינו, זכר הוא, ועוד הובאה ברייתא זו גם בפסיקתא זוטרתא, ואיתא שם בזה\"ל, השמים שיש מקום בים הגדול, שמוטל בהרים וסממיות מקיפות אותו, ואין לך אדם שהולך לשם שאין סממיות מכישות אותו ומת ונימוק במקומו עכ\"ל, ולא כמו בנוסחא דידן, דהא דאמר ומת ונימוק במקומו, קאי על החלזון, אבל לנוסחת הפסיקתא קאי על כל אדם ההולך לשם, וע\"ז יצדק שפיר תשובת רבי יוסי שהשיב לו שמזה ניכר הוא שגנוז לצדיקים לעתיד לבא, אחרי ששום אדם לא יוכל לקרב אליו, ובעניותין אחר שבילקוט הגירסא כמו שהוא לפנינו בספרי, זולת ניכר במקום זכר והוא הוא, וטעות כזה יכול ליפול בקל, אבל גירסת הפסיקתא זוטרתא הוא בהוספת מלות שונות, נראה שהוא הגיה מעצמו כן בהספרי, מחמת שלא בא על פירושו, ולאו מר רב טוביהו חתים עלה, כידוע דשלטו בה ידי זרים, כמו שכתב הזית רענן מהרב בעל מגן אברהם ז\"ל על הילקוט (פ' שמיני), על כן אין לבנות יסוד על זה, וגירסא שלפנינו עיקר וידוע הוא דרכנו העניה שלא להגיה שום ספר: ", + "וראיתי להעתיק בזה, לשונו הזהב של הספרי דבי רב, למהר\"ד פארדו ז\"ל שעל הספרי, הגם שפירושו אזיל לפי גירסת הפסיקתא זוטרתא בהספרי, אכן כמה מילי מעלייתא איכא למשמע, ולא היה לפני בעת שסדרתי מאמר \"שפוני טמוני חול\" ולא הבאתיו, אלא מהרשום בזכרוני, כי מאמר הנ\"ל סדרתי בהיותי בדרך, ואפריון נמטיה לידידי הג' ר' חיים ברלין נ\"י שהעיר אותי לזה, בהעתיקו לי לשונו, ואח\"כ ראיתי לשונו בספרי דבי רב שלי וזה לשונו: \"ואמנם פליאה דעת ממני, מאי האי דקא מתמה רבי יוסי, ומי מצוי, אמאי לא, והלא בימי האמוראים היה מצוי, כדאיתא בש\"ס בכמה דוכתי, ומינייהו בשמעתא קמייתא דפ' התכלת, ואולי יש לומר, דמדקאמר ליה שפרנסתו מחלזון, ולא קאמר מתכלת, ש\"מ שלא היה עסקו מצובעי התכלת או ממוכרי תכלת, אלא שהיה כל שעה צד חלזונות עצמם, ובפ' התכלת איתא שאינו עולה אלא אחת לשבעים שנה, ומשמע דבאותו פעם שעולה היו פוצעין אותו ומוציאין את דמו ומצניעין אותו, ובו היו צובעין את הציצית כל שבעים שנה עד שיעלה פעם אחרת לסוף שבעים שנה, ומשום הכי קא מתמה, היכי היה מתפרנס מחלזון, דמשמע דהוי שכיח ליה לצודו כמה זימני, ולכך השיבו הזקן, דאין הכי נמי, שאינו נמצא אלא במקום ידוע בים, ואי אפשר לשום אדם לילך, שהסממיות מכישות אותו ומת, אלא שאחת לשבעים שנה עולה ממקומו, ואז צדין אותו כל אדם, ולפיכך דמיו יקרין הרבה, אבל אותו זקן, נראה שהיה יודע אופן ודרך, על ידי שם וכיוצא, לצוד אותו במקומו, ושלא יכישוהו, ומזה היתה פרנסתו, והשיב רבי יוסי דניכר הוא שגנוז לצדיקים לעתיד לבוא, דנראה, שאותו שהיה עולה לשבעים שנה, לא היה מהמובחר שבהם, שהרי הקלא אילן היה דומה לו, ולכך היה צריך בדיקה, והיינו דאמרינן שהתכלת דומה לים, וים דומה לרקיע, ורקיע דומה לכסא הכבוד, הרי שאינו אלא דמיון קצת, ומשום הכי בעי בדיקה, כדאיתא התם בש\"ס, אבל המובחרים, שהן דומין לכסא הכבוד ממש, גנוזים שם לצדיקים לעתיד לבא. ואחר שכתבתי זה דרך סברא, זכיתי ומצאתי בערכי הכנויים, וזה לשונו: תכלת, ישנו בשלש בחינות, בנוקבא, ובדכורא, ובאימא, של הנוקבא הוא של ציצית, ועליו אמרו שדומה לים, ושל הזכר הוא כו' ועליו אמרו שדומה לרקיע, והיא סוד המשכן, ויש ג\"כ סוד תכלת מארץ ישראל כו' והא תכלת הגמור בסוד כסא הכבוד, והוא של כהן גדול, ע\"כ. עלץ לבי בה', שזכיתי לכוין אל האמת אשר גילה לנו רבינו האר\"י הקדוש זי\"ע, ועם האמור אפשר ליתן טעם, למה אינו עולה אלא אחת לשבעים שנה, לרמוז, שזה התכלת אינו אלא מהנוקבא שהוא בת שבע, כנודע, ואולי לבגדי כהן גדול, בזמן שהיו צדיקים גמורים, ומשוחים בשמן המשחה, היו מכוונים לצוד אותו במקומו, מהמובחר, על ידי שם, אמנם הזקן הנזכר נראה שלא היה מתרמי ליה אלא מהבינונים, מכיון שלא היה אלא אחר החורבן\" עכ\"ל ז\"ל: ", + "והנה כבר במאמרנו הקטן \"שפוני טמוני חול\" שקלנו וטרינו בדבריו, ותמיהני במה דאסברה לה מיסבר בתמיהת רבי יוסי ומי מצוי, הרי אינו עולה אלא אחת לשבעים שנה, ואז היו פוצעין אותו ומוציאין את דמו ומצניעין על כל השבעים שנה עד שיעלה שנית, דמשמע מדבריו שבתוך השבעים שנה לא היה החלזון נמצא כלל, והקשיתי על זה מש\"ס מפורש במס' שבת (כו.) ומדלת הארץ השאיר נבוזרדאן רב טבחים לכורמים וליוגבים (ירמיהו נ״ב:ט״ז) יוגבים אלו ציידי חלזון מסולמות של צור ועד חיפה, ולפי הבנתו יפלא, וכי השאיר אותם לדבר שהוא אחת לשבעים שנה, וגם לשון ציידי חלזון משמע שהיו תמיד ציידי חלזון על זה השיבנו אחד מן החברים יצ\"ו, שיש לומר דהא דעולה אחת לשבעים שנה הוא אחר החורבן, כמו כל הדברים דחשיב הש\"ס שנתמעט מציאותם משחרב הבית, והאי קרא דמדלת הארץ הוא בשעת חורבן בית ראשון קודם בית שני, ואז היה עוד התכלת במציאות ומצוי לצודו תמיד. אכן זה אינו, והאמת יורה דרכו, דהך ברייתא דקתני ועולה אחת לשבעים שנה סתמא מיתניא באין הבדל בפני הבית או שלא בפני הבית, וכן מבואר מדברי הספרי דבי רב גופיה, דהא טעמא קא יהיב למילתיה שהוא לרמוז שזה התכלת אינו אלא מהנוקבא שהיא בת שבע כנודע, וזה הרמז שייך תמיד. ובאמת לענין עיקר פירושו בתמיהת רבי יוסי מי מצוי מתפרש שפיר פירושו ז\"ל, גם לפי מה שהסברנו דעולה אחת לשבעים שנה, שאז פרה ורבה ומתרבה ואז מצוי הרבה, אכן גם אחר כך, אף שאינו מצוי כל כך, מ\"מ אפשר שיהיה ניצוד באקראי, ממה שנשאר בים על כל השבעים שנה מאותו עת שעלה להרים ונתרבה, וזה הזקן שאמר שעיקר פרנסתו הוא מחלזונות, תמה רבי יוסי ואמר ומי מצוי כל כך הרבה שיהיה יכול להתפרנס ממנו, ואולי זה ג\"כ כוונת הספרי דבי רב, מיהו עיקר פירושו ז\"ל אזיל כפי גירסת הפסיקתא זוטרתא בהספרי, ופירושנו במאמרנו (שם) אזיל כפי גירסא שלפנינו עיקר, זולת זה אין דבר חוצץ בינינו, שגם ממוצא דבריו ז\"ל נשמע כמו שבארנו, שלא היה כאן שום גניזה בתכלת של ציצית, והוא מצוי במציאות, ורק המובחר הוא גנוז ויעלה ביום ביאת משיח בבי\"א, כדאיתא בספר הקנה הקדוש שעל המצות יעו\"ש, והיה גניזתו תמיד, וככל דברים המצויים גם עכשיו ואיתמר עליהם שהמובחר שבמין שמור לעתיד לבא. ", + "וזהו ג\"כ פשטות ביאור האגדה דמס' ב\"ב (עד:) דעתידה דשדיא תכלתא בה לצדייקיא לעלמא דאתי, שהעירוני עלה במאמרנו מלבד סוד פנימיות הענין כמו שנתבאר בקנה (שם) ולא נתחדש גניזה בתכלת כלל בשום זמן מהזמנים, ובאמת שכן מורה לשון רבי יוסי בתמיהתו, ומי מצוי, לא תמה אלא מי מצוי, אבל לא תמה בלשון ובזמן הזה מי איכא, וכן מבואר מפלוגתא דרבי ורבנן וסבירא ליה לרבי דמעכבין זה את זה, ואי אחר החורבן נגנז התכלת, א\"כ יפלא וכי פטר רבי את עצמו ובני דורו ממצות ציצית וכמו שתמה הרמב\"ן על הרז\"ה ז\"ל במס' שבת (פ\"ב) כמו שהבאנו לעיל (פרט חמישי), ואי דמ\"מ היה נוהג את עצמו ובני דורו במצות לבן מדרבנן, זכר למצות ציצית, א\"כ מה השיב הרמב\"ם על הרז\"ה (שם), וז\"ל יראנו היכן תקנו חכמים זו התקנה יעו\"ש, ומאי קושיא הלא מבית דינו של רבי גופיה למדנו זאת, ואפילו לכשתמצא לומר, דבאמת בימי רבי כבר היה נגנז החלזון, ורק שעדיין היה לרבי ובני דורו תכלת ממה שנשאר תכלת מקודם החורבן קודם שנגנז, אכתי תקשה, מכיון שבימי רבי כבר היה נגנז החלזון, ואי אפשר לעשות תכלת מחדש, א\"כ אף שנשאר עוד תכלת מקודם החורבן, כבר ידע שסוף כל סוף יופסק התכלת, וא\"כ היה יודע שפוטר דורות הבאים אחריו ממצות ציצית, והדר תקשה כנ\"ל, אלא נראה ברור, דלא היה גניזה בתכלת כלל, וביטול מצות התכלת התחיל בדורות האחרונים בימי הגאונים, מסיבה שזכרנו במאמרנו הקטן (שם), ובפתיחת מאמרנו הנוכחי, אבל בימי רבי, שהיו אז ישראל במעלה העליונה השיגו התכלת, וכמו שבארנו שבימי חכמי הש\"ס היה מצוי ליחידי סגולה, ולפעמים לכל ישראל כפי זמן מעמד מצבם, ורק אח\"כ מקושי ותוקף עול הגלות הופסקה, ונשכח קיום מצות תכלת לגמרי, אבל עצם התכלת במציאות בעולם, ואפשר להשיגו אחר החיפוש בעזר הש\"י, ושמעינן מיניה דהספרי דבי רב, שהרבה מינים הם בתכלת, יש מובחר ומובחר דמובחר וגם פשוט שרק דמיון קצת הוא דומה לים, וכמו שנתבאר לעיל (פרט השני), דהרבה מראות הם בתכלת: ", + "והנה בירושלמי מס' מעשר שני (פ\"ה ה\"ב) אר\"א זאת אומרת שבית המקדש עתיד להבנות קודם מלכות בית דוד, וכן הוא במדרש הנעלם (תרומה קלט) ביהמ\"ק קודם לקיבוץ גליות, ואל תתמה א\"כ למה סדרו אנשי כנה\"ג בסדר שמונה עשרה ברכת מקבץ נדחי עמו ישראל קודם בונה ירושלים, דברכת בונה ירושלים קאי על עיר וחומות ירושלים וזה יהיה אחר קיבוץ גליות, כדאיתא במדרש תנחומא (פ' נח) ארשב\"נ מסורת אגדה הוא, שאין ירושלים נבנית עד שיתכנסו הגליות יעו\"ש, אבל בנין בית המקדש יהיה קודם בנין העיר וחומת ירושלים, כדאיתא בזוה\"ק (משפטים קח:), הטיבה ברצונך את ציון תבנה חומות ירושלים אקדים מוחא והדר קליפא כו' יעו\"ש, ומה שלא קבעו ברכה לבנין בית המקדש, נראה שהוא בכלל ברכת גואל ישראל, שזהו אתחלתא דגאולה, שישיגו רשות לבנות בית המקדש, ולהכי סדרוה קודם ברכת קיבוץ גליות, ומיושב בזה ענין שתי ברכות הללו דברכת הגאולה שחותם בה גואל ישראל, וברכת קיבוץ גליות שחותם בה מקבץ נדחי עמו ישראל, שנסתבכו בזה הרבה ממפרשי התפלה, באבודרהם, שנראה ככפל ענין במלות שונות, ולפי מה שנתבאר ניחא. והנה מבואר מכל זה שבנין בית המקדש כשנזכה יהיה קודם ביאת המשיח, ולזה על כרחך נצרך לתכלת, ועל כרחך שבאמת לא נגנז התכלת, והוא במציאות להשיגו אחר החיפוש ע\"י הסימנים שנתנו חז\"ל, כי באמת על ידי נביא אי אפשר להחזיר מציאות התכלת, שאין הנביא רשאי לחדש דבר מעתה כו', ואין בכח הנבואה להחזיר הלכה שנשתכחה, כדאיתא בתמורה (יד.), ועיין רמב\"ם (סופ\"ט מה' יסוה\"ת) ובהקדמתו לפי' המשנה, והגם שיש לחלק בין בירור בספיקא דדינא, לבין בירור בספק במציאות, ויש ראיה לזה מש\"ס שבת (קח.) ונדרים (כ:), מיהו החזרת התכלת, נראה דהוי בירור הלכה, שזה הוא החלזון להוציא ממנו התכלת שצותה התורה, וזה אי אפשר להחזיר בכח נבואה, אם לא על ידי חיפוש בכח התורה, ע\"י סימנים שנתנו חז\"ל: ", + "ולכאורה, סבור הייתי להביא ראיה, על מציאות התכלת בזמן הזה, מדברי רבינו ברוך בעל ספר התרומה בשם ר\"ח מפאריש, הובא בספר כפתור ופרח (פ\"ו) וז\"ל אמר אלי מהר' ברוך שר\"ח דפאריש אמר לבוא לירושלים בשנת י\"ז לאלף הששי ושיקריב קרבנות בזמן הזה, ואני מטרדותי לא שאלתיו מה נעשה מטומאתנו ואנה הכהן המיוחס, אנכי בדרך נזכרתי הלכה שאין לחוש על הטומאה בקרבנות ציבור ע\"כ יעו\"ש, ובכפות תמרים למהר\"ם ן' חביב חידושי סוכה (לד:) ובשאילות יעב\"ץ (ח\"א סימן פ\"ט) יעו\"ש. ודבר תימה הוא שכולם לא העירו על העדר בגדי כהונה בזמן הזה, שאין חלזון ותכלת. ונראה מזה לכאורה כי בהכרח לומר שהר\"ח מפאריש היה מצוי לו החלזון, או סבור היה שאפר להשיגו, כמו שנתבאר שהחלזון היא במציאות ואפשר להשיגו אחר החיפוש: ", + "אמנם, באמת אין מזה ראיה כלל, דהרי בלא\"ה על כרחך שלא היה רוצה הר\"ח להקריב הקרבנות ע\"י כהן גדול, שהרי פשיטא שבגדי כה\"ג אין בידינו לעשות לחסרון אבני חשן ואפוד דבעיא שמיר וליכא, ועל כרחך שהיה רוצה לעבוד על ידי כהן הדיוט, ובגדי כהן הדיוט אפשר לנו לעשות, א\"כ מתכלת נמי לא קשיא מידי, דאפשר דסבירא ליה דלא הוי כלל תכלת בבגדי הדיוט, שוב מצאתי בתשובות חתם סופר (חיו\"ד סימן רל\"ו) שהביא ג\"כ דברי הכפתור ופרח הנ\"ל, וכתב עלה וז\"ל, והנה מבגדי כהונה לא שאלנו, כי פשוט הוא שאין כה\"ג מעכב, ונוכל להקריב בלעדו עכ\"ל יעו\"ש, נראה כוונתו כמו שכתבנו, והגם שדוחק לומר שהר\"ח מפאריש פסק הילכתא כמ\"ד אבנטו של כהן הדיוט הוא של בוץ ולא היה כלאים כלל, דהא פלוגתא דרבי ורבי שמעון ברבי אלעזר הוא במסכת יומא (יב:) וקי\"ל הלכה כרבי מחבירו, וגם סתמא דמתני' (רפ\"י דכלאים) כוותיה, דקתני אין הכהנים לובשין במקדש אלא צמר ופשתים, ולשון כהנים משמע כהנים הדיוטים, עיין רע\"ב ותוי\"ט, והכי מפורש בתוספתא (שם) להדיא בגדי כהנים ובגדי כהן גדול אין בהם משום כלאים, אלמא דבגדי כהנים הדיוטים נמי אית בהם צמר, וכך אזיל סתימת הש\"ס ערכין (ג:) הכל חייבים בציצית כהנים כו' כהנים איצטריכא ליה, ס\"ד הואיל ואשתרו כלאים לגבייהו כו' יעו\"ש, וכך משמע מש\"ס שבת (כא.) מאי לאו דכלאים כו', והרי ברייתא על כרחך בבגדי כהן הדיוט איירי, דבגדי כה\"ג גונזין אותן ואין מניחין לפתילות, כמו שכתב הרמב\"ם בהל' כלי המקדש (פ\"ח ה\"ה), אכן נראה דהר\"ח מפאריש סבירא ליה, נהי דאבנטו של כהן הדיוט היה כלאים, היינו שהיה רקום בצמר לבן, אבל תכלת וארגמן ותולעת שני לא היה בו, וכדעת הרמב\"ם ז\"ל (שם הלכה א') ועיין במשנה למלך (שם הלכה א' והלכה ב'). ", + "אמנם כל זה ניחא בדעת הר\"ח מפאריש, שרק היה רוצה להקריב קרבנות במקום מזבח בלא בית, אבל בהא דמבואר מכל הנהו דוכתי דאמרן, דעוד קודם קיבוץ גליות טרם ביאת משיח בית המקדש, עתיד להבנות, ולבנין בית המקדש ודאי צריכין תכלת לפרוכת המבדילות בין קודש לבין קדש הקדשים, עיין כתובות (קו.) ובתוס' זבחים (לג. ד\"ה וליעבד פשפש) והפרוכת צריכה להיות נארגת מד' מינים תכלת וארגמן ותולעת שני ושש, עיין יומא (עא.) וברמב\"ם (שם פ\"ז הלכה ט\"ז) ואי דנגנז התכלת ואינו במציאות כלל, א\"כ בנין בית המקדש קודם קיבוץ גליות וביאת המשיח ותחית המתים הוא מן הנמנעות, מחמת חסרון התכלת, וכדאמרן דרק ע\"י כח פלפולה של תורה אפשר להחזיר הלכה שנשתכחה, אבל לא ע\"י נביא, ואפילו המשיח לא יכול לחדש דבר, או להזכיר נשכחות, מטעם זה דלא בשמים היא, כמו שמפרש בפי' המשנה להרמב\"ם ז\"ל (פ\"ק דסנהדרין מ\"ג), כפי הנוסחא המובא בתשו' רלנ\"ח באגרת הסמיכה יעו\"ש. והא דאמרינן כמה פעמים בש\"ס, אם יבא אליהו ויאמר או לכשיבא אליהו ויברר, ובמסכת בכורות גבי חזיר שכרוך אחר רחל עד יבא ויורה צדק, אין הכוונה שיתברר בנבואה, אלא הכוונה שאז יחיו המתים, ומשה רבינו עמהם כהא דיומא (ה:) ונדה (ע:) יעו\"ש, וזהו בכח התורה שמרע\"ה יגיד לנו מה שמקובל מאז מסיני, וכן הוא להדיא בזוה\"ק (צו כח.) שכל מה שיברר אליהו בהלכה יהיה מפי מרע\"ה, והוא לא ישמש רק לפה ולתורגמן יעו\"ש, וא\"כ התכלת לצורך בנין המקדש שיהיה קודם קיבוץ גליות ותחית המתים, אי אפשר שיוחזר ע\"י נביא. ", + "הן אמת שיש לומר, שאז בזמן שיהיה בנין המקדש, יתרבה הדעת, ויהיה ב\"ד הגדול ורוח הקודש יופיע בבית מדרשם, להחזיר עטרת התכלת ליושנה, על ידי פלפולם בכח התורה. וכמו שכתב הרמב\"ם בפי' המשנה (שם) לענין החזרת הסמיכה, וז\"ל ויראה לי כי הסנהדרין ישובו קודם הגלות המשיח, שכן אמר ואשיבה שופטיך כבראשונה ויועציך כבתחלה אח\"כ יקרא לך עיר הצדק, וזה יהיה בלי ספק כשיכין הבורא לבות בני אדם ותרבה תשוקתם להשם לתורה, ותגדל תומתם לפני בוא המשיח עכ\"ל, אבל אנו בענינו בעו\"ה, עדיין לא הגענו לידי מעלה זו. אכן באמת כבר העיר בתשובת רלנ\"ח באגרת הסמיכה, דמברייתא דמכילתא (סו\"פ יתרו) מניין שאין ממיתין אלא בפני הבית, ת\"ל מעם מזבחי תקחנו למות, אם יש לך בית אתה ממית, ואם לאו אין אתה ממית יעו\"ש, ומבואר מזה שלא יהיה ב\"ד הגדול קודם בנין ביהמ\"ק, ומכח זה השיג על הרמב\"ם ז\"ל שכתב שהסנהדרין ישובו קודם הגלות המשיח, ומכח זה נדחק במה שנראה מסדרן של אכה\"ג בסדר שמונה עשרה ברכות התפלה, שהשבת השופטים תקדם לבנין ביהמ\"ק ולביאת המשיח יעו\"ש. אמנם לפי מה שבארנו לעיל, דבנין ביהמ\"ק יהיה ראשונה לכל ואתחלתא דגאולה, ועל זה נסדר ברכת גואל ישראל, ואחר כך קיבוץ גליות, ועל זה נסדר ברכת תקע בשופר, ואח\"כ השבת השופטים, ועל זה נסדר ברכת השיבה שופטינו, ואח\"כ ביאת המשיח, וע\"ז נסדר ברכת את צמח, וא\"כ אין כאן סתירה כלל מהמכילתא לסדר אכה\"ג, דהמכילתא על בנין בית המקדש קאי, וקאמר דקודם בנין ביהמ\"ק אין סנהדרין, וצריך להיות מקודם בנין הבית ואח\"כ אפשר שיהיה סנהדרין, וכך הוא ג\"כ סדר אכה\"ג תחלה בנין הבית ואח\"כ השבת שופטים קודם קיבוץ גליות וביאת המשיח, ומיושבין דברי רמב\"ם ז\"ל, דלא קאמר אלא שהסנהדרין ישובו קודם ביאת המשיח, כדמוכח ג\"כ בעירובין (מג:) דאליהו לב\"ד הגדול אתא, אלמא שיהיה ב\"ד הגדול קודם ביאת משיח ואליהו ז\"ל, אבל אין הכי נמי שקודם השבת השופטים יהיה בנין הבית, כדמוכח מהמכילתא. ומעתה הרי מבואר דקודם בנין הבית לא יהיה ב\"ד הגדול וסנהדרין, ועל כרחך דהתכלת הוא במציאות, ואפשר לכל ב\"ד שיהיה, אפילו אינו ב\"ד הגדול, שישיגו החלזון לכתלת, עפ\"י סימנים שנתנו בו חז\"ל, אחר החיפוש שיחפש אחריו, וכן הוא מבואר להדיא, מלשון הירושלמי מס' מעשר שני (שם) גופיה, דבעת שיבנה בית המקדש קודם קיבוץ גליות לא יהיה ב\"ד הגדול אלא ב\"ד פשוט, דזה לשון הירושלמי, אמר רב אחא זאת אומרת שביהמ\"ק עתיד להבנות קודם מלכות בית דוד, דכתיב ובדם ענבים סותה ואת אמרת הכין יעו\"ש במפרשים ופני משה, שזה הוא עיקר הגירסא ונדחקו הרבה בפי' הירושלמי. ", + "ונראה לפרש על נכון, על פי מה דמבואר במדרש רבה (פ' ויחי) ודם ענבים סותה אין סותה אלא טעות, כדכתיב כי יסיתך אם יטעו בהלכה תהא מתכבסת בתחומו יעו\"ש, והכוונה על לעתיד, שישובו השופטים ויהיה ב\"ד הגדול יושבין בלשכת הגזית בתחומו של יהודה, ויתבררו כל ספיקות בהלכה ומחלוקת שהיה בכל דור ודור עד ביאת משיח, ועיין תשובות חות יאיר (סימן קצב) שהעתיק מדרש זה בתוספות לשון קצת, כבס ביין לבושו שהוא מחוור להם דברי תורה, ובדם ענבים סותה שהוא מחוור להם טעותיהן, א\"ר חנן אין ישראל צריכים למלך המשיח כו' יעו\"ש, מבואר מפורש דאלעתיד קאי שאז יהיה ב\"ד הגדול בחכמה ובמנין, מכל בתי דינין שעמדו לישראל, מימות יהושע בן נון עד אותו זמן. ומעתה מובן שפיר, ביאור לשון הירושלמי, דעל מתני' קאי דקתני רי\"א משחרב ביהמ\"ק היה התנאי הזה, ותנאי היה אימתי שיבנה המקדש יחזור הדבר לכמות שהיה, והוצרכו להתנות כן, כמו שביאר התוי\"ט משום שאין ב\"ד יכול לבטל דברי ב\"ד חבירו אלא א\"כ גדול הימנו בחכמה ובמנין, כדתנן במסכת עדיות (פ\"ק) ואע\"פ שבטל הטעם שבשבילו נתקן, כדאמרינן במסכת ביצה (ה:) וחששו שמא אותו ב\"ד שיהיה בבנין המקדש שלעתיד בב\"א, לא יהיו גדולים מהם בחכמה ובמנין, לפיכך הטילו הם עצמם תנאי בדבר, שאימתי שיבנה ביהמ\"ק תבטל התקנה ממילא, ועלה קאי וקאמר רב אחא זאת אומרת, מדחששו על ב\"ד שיהיה אז שלא יהיו גדולים מהם בחכמה ובמנין, ש\"מ שביהמ\"ק עתיד להבנות קודם מלכות בית דוד, דאי בנין המקדש יהיה אחר ביאת המשיח, תקשה דכתיב ובדם ענבים סותה כנ\"ל שאז יהיה ב\"ד הגדול בחכמה ובמנין, מכל בתי דינין שעמדו להם לישראל מימות יהושע בן נון, ואת אמרת הכין שחששו שאז לא יהיה ב\"ד הגדול מהם בחכמה ובמנין, אלא על כרחך ש\"מ, שבית המקדש עתיד להבנות קודם ביאת משיח, ואז לא יהיה עדיין ב\"ד הגדול כלל, שלא יהיה עדיין השבת השופטים, וקרא דובדם ענבים סותה, הוא על ב\"ד הגדול שבשעת ביאת משיח קאי, ופי' זה נכון וברור בעזהש\"י, ומבואר מזה דב\"ד שבאותו עת, לא יהיה ב\"ד הגדול, ועל כרחך שלא נגנז התכלת, ואפשר להשיג החלזון ע\"י הסימנים שנתנו בו חז\"ל: ", + "ג] על דברינו, בביטול טענה השניה, שכתבנו שלא בא בתורה מפורש צורך החלזון בתכלת יעו\"ש, נשאלנו דלמא שם תכלת שבא בתורה פירושו חלזון, שבלשון תורה החלזון נקרא תכלת, ויש קצת סמך לשאלה זו, ממה שמצינו בלשון חכמים ג\"כ, מין רמש בשם תיכלא, במסכת ברכות (נו.) נפל תכלא בכלהו שיראי ופירש\"י נפל תכלא, תולע יעו\"ש, אכן באמת דבר זה אין צריך תשובה, כי פשוט ומבואר הוא, דתכלת שבתורה הוא שם המגביל גוון ומראה הצבע, כמו שם אדום שחור ירוק, והוא מבואר למעיין בזוה\"ק בכמה דוכתי, בביאור שם תכלת, וכמו שנתבאר לעיל (פרט השני), וכן מוכח לשון התוספתא תכלת אין כשרה אלא מן החלזון שלא מן החלזון פסולה, אלמא תכלת שם הצבע ואיכא נמי שלא מן החלזון אלא שהיא פסולה, וגם שם תכלא שבמס' ברכות (שם) על התולע אינו שם העצם, אלא בהשאלה על שם שזה התולע מכלה הבגדים, וכן מוכח להדיא דתכלת שם הצבע ולא שם החלזון מירושלמי מס' כלאים (פ\"ט ה\"א) שיתבאר להלן: ", + "ד] במה שכתבנו שכל מה שהוא בקבלה מ\"מ צריך שיהיה מדויק ומודרש מקראי, והבאנו מה דכייל בזה הרמב\"ם ז\"ל בהקדמתו לפי' המשנה, קצרנו קצת, ויסוד כלל זה הוא כך, שכל הלכה מקובלת צריכה להיות באחת משתי פנים, או שיאמרו עליו מפורש שהוא הלכה למשה מסיני, או שימצא לה סמך במקרא, ובזה נפטרו חז\"ל לומר עליו שהוא הלכה למ\"מ, כיון שיש לה רמז בקראי, וכך הוא שיטת רש\"י ז\"ל במסכת סנהדרין (פא:) מי שלקה ושנה ב\"ד מכניסין אותו לכיפה כו' ובעי גמרא והיכא רמיזא אמר ריש לקיש תמותת רשע רעה (תהילים ל״ד:כ״ב) ופירש\"י והיכא רמיזא, ודאי הלכה למשה מסיני הוא, הך עונש דכיפה, ומיהו היכא רמיזא מקצת יעו\"ש, ולכאורה כיון דהלכה למשה מסיני היא, למה בעי כלל היכא רמיזא, ונראה כדאמרן, כיון דלא מצינו מפורש לחז\"ל שיאמרו על זה שהוא הלמ\"מ להכי בעי היכא רמיזא, וכיון דרמיזא בקראי שוב נפטרו לומר הלכה למשה מסיני היא, והגם דמייתי עלה קראי דדברי נביאים, מיהו כיון דליכא מידי דנביאי דלא רמיזא באורייתא, ודאי איכא רמז לזה בתורה, והרבה יש להאריך בכלל זה, עיין ברמב\"ן ומגלת אסתר (שורש א') ובתשובות חוות יאיר (סימן קצב), אלא שאין כאן מקומו, ובעזהש\"י נתבאר אצלנו באורך בקונטרס הכללים, ובאמת כי מדברי הירושלמי מסכת כלאים (פ\"ט ה\"א) שיתבאר בסמוך, דיליף על תכלת שבא מדבר שיש בו רוח חיים בהקישא מתולעת שני, מוכח ג\"כ שהצרכת חלזון לתכלת אינו מהלמ\"מ, דאי מהלכה למשה מסיני, היקשא משום ארגמן איצטריך ליה: ", + "ה] במה שבארנו, דטעם הצרכת חלזון לתכלת, הוא משום דבעינן שתהא צביעה מתקיימת ועומדת ביפיה, וקים להו לחז\"ל דשלא מן החלזון אין הצביעה עומדת מתקיים ביפיה, העיר על זה אחד מהחברים יצ\"ו דא\"כ תקשה למה פטרו עצמן כל הדורות שלפנינו מן התכלת לחסרון מציאותו, הרי כיון שאי אפשר להשיג החלזון יהיה חובה לקחת חוטי צמר צבוע תכלת מדבר אחר במקום חלזון, כי היכי שלא תשתכח תורת תכלת, וכמו אתרוג הפסול שפסולו מן התורה, מ\"מ בשעת הדחק שאי אפשר בכשרים מקיימים בפסולים, כי היכי שלא תשתכח תורת אתרוג, כמו שכתבו התוס' והרא\"ש במסכת סוכה (לא. ושם) ולדעת כמה פוסקים, אפילו ברוכי נמי מברכינן עלייהו, מהאי טעמא יעו\"ש, ובשלמא אי אמרת, דהצרכת חלזון לתכלת הוא מגזרת הכתוב או מהלכה למשה מסיני, שפיר דהויא כל אינך צבע תכלת שלא מן החלזון, אינו מינו דתכלת כלל, והויא דומיא דפריש ורמון לגבי אתרוג, דאמרינן במסכת סוכה (שם:) מהו דתימא לייתי, כי היכי שלא תשתכח תורת אתרוג, קמ\"ל זימנין דנפיק חורבא מיניה דאתי למיסרך יעו\"ש, אבל למה שבארנו שאין פסול שאר צבע התכלת מגזרת הכתוב או מהלכה למשה מסיני מפורש, אלא משום דבעינן צבע המתקיים ועומדת ביפיה, ושאר צבע שלא מן החלזון, קים להו לחז\"ל שאינה עומדת ביפיה, א\"כ הויא להו גם שאר צבע התכלת שלא מן החלזון מיניה אלא שפסול, והוי כמו אתרוג הפסול לגבי כשר, דבדאי אפשר לקיומי בכשרים, צריך להביא פסולים, משום שלא תשתכח תורת אתרוג, ולמה פטרו עצמן כל הדורות שלפנינו לגמרי מן התכלת, הוי להו להביא תכלת שלא מן החלזון, כי היכי שלא תשתכח תורת תכלת, הוי להו להביא תכלת שלא מן החלזון, כי היכי שלא תשתכח תורת תכלת, ויפה העיר, ברם אשתמיטתיה ש\"ס ירושלמי מפורש במסכת כלאים (פ\"ט ה\"א) תכלת וארגמן ותולעת שני (שמות כ״ה:ד׳) מה תולעת שני דבר שיש בו רוח חיים, אף כל דבר שיש בו רוח חיים יעו\"ש, הרי דגזירת הכתוב הוא בתכלת, דצריך שיבא מבעל חי דוקא, ולא מדומם או צומח, ואנן בעניותין לא באנו לידי מדה זו, לבאר טעם הצרכת חלזון לתכלת, משום דבעינן שתהא צביעה העומדת ביפיה, אלא כלפי מה דקתני בתוספתא, תכלת אין כשרה אלא מן החלזון, שלא מן החלזון פסולה, בהא הוצרכנו לבאר הטעם דמבעל חי אחר פסול, משום דבעינן שתהא צביעה העומדת ביפיה, וקים להו דמבעל חי אחר שלא מן החלזון אינה צביעה העומדת ביפיה, אבל טעם פסול תכלת הבאה מדומם וצומח לא הוצרכנו לבאר כלל, דזיל קרי בי רב הוא ירושלמי מפורש הנ\"ל, וזה הירושלמי היה בהעלם עין מהרבה גדולים חקקי לב ומבעל התשובה שבנודע ביהודה (או\"ח סימן ג) יעו\"ש. ומעתה שפיר פטרו עצמן הדורות שלפנינו מתכלת לגמרי, כי תכלת משום בעל חי לא היה שכיח כלל, ותכלת מדומם וצומח הגם דשכיח, אבל ודאי לאו מיניה דתכלת הוא כלל, דהא גזירת הכתוב הוא דתכלת הוא מבעל חי דוקא, והוי כמו פריש ורמון לגבי אתרוג דלא מייתינן, כי היכי דלא ליפוק מיניה חורבא דאתי למסרך: ", + "מיהו, אנן השתא בעניותין דאשכחנא בעזהש\"י החלזון להוציא ממנו צבע התכלת, הרוחנו בזה, דאפילו יהיה מי שלבו נוקפו לספק, שמא לא קרינו לחלזון האמתי שדברו עליו חז\"ל, מ\"מ יהיה מחויב להטיל התכלת בציציותיו, דהרי עכ\"פ הא ודאי מינו דתכלת הוא, ולא גרע מאתרוג פסול לגבי אתרוג כשר, דבדאי אפשר לקיומי בכשר, מחויב להביא הפסול, מיהו מלבד זה הרי כבר בארנו לעיל (פרט החמישי) דאפילו לא יהיה אלא ספק תכלת, מחויב להטיל מספק, דספיקא דאורייתא הוא ולחומרא, ובפרט דבקושטא כל איש ישר ומעיין בצדק יודה על האמת, כי ודאי תכלת הוא ולית ביה ספיקא כלל: ", + "ודע דמזה הירושלמי יש לעיין קצת ולהעיר בלשון הרמב\"ם ז\"ל (ה' כלי המקדש פ\"ח הי\"ג) שכתב, וז\"ל, הארגמן הוא הצמר הצבוע אדום, ותולעת שני הוא הצמר הצבוע בתולעת ע\"כ. משמע לכאורה דרצונו לומר ההבדל בין ארגמן לתולעת שני, שארגמן צבוע אדום בעלמא שלא מתולעת בעל חי, ותולעת שני הוא הצמר הצבוע מתולעת שהוא בעל חי, דליכא למימר, דהכי קאמר הארגמן הוא הצמר הצבוע אדום, ותולעת שני הוא הצמר הצבוע בתולעת ואינו אדום, שהרי תולעת שני נמי אדום הוא, ומקרא מלא הוא בישעיה, אם יאדימו כתולע, וא\"כ אין בין תולעת שני לארגמן בענין האודם כלל, ועל כרחך שכוונת הרמב\"ם לחלק באיכות ותולדות האודם, שתולעת שני הוא הצבוע אודם בתולעת, וארגמן הוא הצבוע אודם שלא בא מבעל חי, וזה תמוה, דהרי בירושלמי יליף לה בהיקשא תכלת וארגמן ותולעת שני, מה תולעת שני דבר שיש בו רוח חיים, אף כל דבר שיש בו רוח חיים, ולזה נראה דבקושטא כוונת הרמב\"ם ז\"ל לחלק ביניהם בענין הצבע, והכי קאמר הארגמן הוא הצמר הצבוע אדום, כלומר אדום ביותר, ותולעת שני הוא הצמר הצבוע בתולעת, כלומר שאינו אדום כל כך, וכמו שכתב הרד\"ק ז\"ל בפירושו לדברי הימים (ב' ב') ארגמן תרגומו ארגוונא והוא צבע אדום, וכרמיל הוא צבע אדום ג\"כ, אלא שארגמן הוא צבע אדום שקורין לאק\"א, וכרמיל הוא תולעת השני והוא צבע הכרמי יעו\"ש, שמבואר מדבריו שהתולעת שני אין צבעו אדום כל כך כארגמן, ופי' הרד\"ק בארגמן הן הן דברי הרמב\"ם בפירוש המשניות מסכת כלאים (רפ\"ט) שכתב וז\"ל ארגמן הוא הנקרא בערבי ארגוון, והוא הצמר הצבוע בצבע לאכ\"א יעו\"ש, ועיין חולין (כח.) לא בחיה דקא בעי ליה לדמיה ללכא, ובפירש\"י (שם), וא\"כ באמת שניהם ארגמן ותולעת שני מדבר שיש בו רוח חיים, אלא ההבדל ביניהם, שארגמן הוא אדום ביותר, ותולעת שני אינו אדום כל כך, ומקור הדברים הוא בפסיקתא רבתי דרב כהנא (פסקא דמתן תורה) כשעלה משה למרום פתח הקב\"ה שבעה רקיעים, והראהו בית המקדש של מעלה והראהו ארבע צבעונים שעשה מהם משכן, שנאמר (שמות כה) והקמות את המשכן כמשפטו אשר הראית בהר, אמר לפניו רבונו של עולם איני יודע דמות ארבע צבעונים, אמר לו חזור לימינך, חזר וראה גדוד של מלאכים שלובשין לבוש דומה לים, אמר לו זו היא תכלת, אמר לו חזור לשמאלך, חזר וראה אנשים לובשין לבוש אדום, אמר לו מה אתה רואה, אמר לו אנשים לובשין לבוש אדום, אמר לו היא ארגמן, אמר לו חזור לאחוריך, וראה גדוד שהם לובשין לא אדום ולא ירוק, אמר לו זו היא תולעת שני, חזר לפניו וראה לפניו גדודים שהם לבושים לבוש לבן, אמר לו זה הוא שש משזר ע\"כ יעו\"ש. הרי הדבר מפורש בפסיקתא ששניהם אדומים אלא שתולעת שני אינו אדום כל כך כמו ארגמן, ומסולק בזה השגת הראב\"ד ז\"ל (שם), שכתב לי נראה שארגמן ארוג משני מינים, או משלשה צבעים, על כן נקרא שמו ארגמן ע\"כ. והנה הדבר מפורש בהפסיקתא שארגמן הוא אדום ביותר כהרמב\"ם ז\"ל, אכן באמת גם דברי הראב\"ד ז\"ל יש להם מקור נאמן מדברי הזוה\"ק תרומה (קלט.) וארגמן דא כנופיא דכליל כל גוונין כחדא יעו\"ש, ובאידרא רבה קדישא (קמא:) מהו ארגמן גווני דכלילן תלת גווני יעו\"ש, ובתקוני הזהר (תיקון ע) אית עיינין כלילין מכמה גוונין כגון ארגמן, וכן בזוהר חדש (פ' יתרו) דא חשמל דאיתחזי בגווני כגון ארגוונא ירוק אדום לבן וכן הוא בפ' חוקת בזוהר חדש אלין תלת גוונין חיוור וירוק וסומק אינון לבושי דארגוונא יעו\"ש. ונראה שהראב\"ד ז\"ל לקח מקור דבריו מהזוה\"ק, כידוע שהרבה קונטרסים מהזוה\"ק היו בידי הגאונים, ובאמת אין לזה סתירה מדברי הפסיקתא, דיש לומר דשניהם אמת, דארגמן היה כלול מהרבה מראות לבן אדום ירוק והאדום שבו היה אדום ביותר, והמשנה למלך ז\"ל (שם) העיר בדברי הראב\"ד ז\"ל, וכתב, לא ידעתי כוונתו, למה במינים כתב שתים ובצבעים כתב שלשה צבעים יעו\"ש. ונראה שהראב\"ד ז\"ל נסתפק במאמר הזוה\"ק, וארגמן דא כנופיא דכליל כל גוונין כחדא, אם ארגמן הוא שם הצבע שגוף הצבע שצובעין בו הצמר הוא שכולל בעינו מראה אותם השלשה צבעים ירוק אדום לבן, או שהוא שם האריגה שנארג מלשונות צמר שנצבע כל אחת בפני עצמה זה לבן וזה ירוק וזה אדום, ולהכי במינים כתב שתים, כלומר שארוג בשני מיני צבעים ירוק ואדום, שצמר הלבן לא שייך למיחשביה, שהרי אינו צבוע שכל צמר הוא לבן מתולדתו, ובצבעים כתב שלשה או משלשה צבעים, כלומר שארגמן הוא שם הצבע שצובע כלול שלשה צבעים כאחת ירוק אדום לבן, שאז שייך למיחשב גם הלבנינות, שהרי ג\"כ בדרך צביעה הוא בא, ועוד הרבה יש להאריך בזה, אלא שאין כאן מקומו אלא אגב גררא, ועיקר ענין זה נתבאר בעזהש\"י בחידושנו על הרמב\"ם הלכות כלי המקדש: ", + "ו] במה דשקילנא וטרינא בירושלמי שבת (פ\"ז ה\"ב) ובפי' הקרבן עדה (שם), וכתבנו בתוך דברינו בזה הלשון ולומר דלהירושלמי כמו דמצינו בעצי שטים שצפה יעקב אבינו ע\"ה ברוח הקודש, שעתידין בניו לעשות משכן במדבר, נטע ארזים במצרים, כמו כן הכין להם תכלת ועשה הצבע מדם החלזון והצביעה לשמה כו' יעו\"ש, נשאלתי על זה מגדול אחד ברוסיא, דמה היה מהני הצביעה לשמה, הרי לא נצטוו עדיין על מלאכת המשכן ע\"כ, אמנם הדבר נכון מאד, דהרי אשכחן כמה דברים דבעינן בהו לשמה, ומכשרינן בהו סתמא, משום דסתמא לשמה קאי, כמבואר במשמעתא קמייתא דזבחים יעו\"ש. אמנם בצביעת ועשיית התכלת ודאי בעינן לשמה מפורש, משום דסתמא לאו לשמה קאי, שהרי עושין נמי תכלת וצובעין לבגדי המלך והשרים לאו לשם מצוה. ומעתה שפיר אהני עשיית הצבע והצביעה לשמה, אף שלא נצטוו עדיין, שעל ידי זה לא יהיה עכ\"פ שלא לשמה, ויוכשר זה התכלת משנצטוו דהוי עכ\"פ בגדר סתמא דלשמה קאי, דהא מעיקרא הוכנו לזה, ובאמת מצינו מפורש שכן הוא באמת דעת המדרש רבה שמות (סוף פ' לג) אמר רבי טביומי בשעה שהגיע זמנו של יעקב אבינו ליפטר מן העולם קרא לבניו ואמר להם הוו יודעים שהקב\"ה עתיד לומר לבניכם לעשות משכן, אלא יהיו כל צרכיו מוכנים בידכם, ויש מהם שהתקינו עצמן לדברים, ויש מהם ששכחו, וכשבא משה ועשו המשכן, יש מהם שהביאו מעצמן, ויש מהם שלא הביאו אלא ממה שהיה מונח בידם, שכן הוא אומר כל איש אשר נמצא אתו תכלת וארגמן, ואומר וכל אשר נמצא אתו עצי שטים ע\"כ, ביאור דברי המדרש, דדייק לישנא דקרא דגבי חח ונזם וטבעת כל כלי זהב כתיב כל נדיב לב, וגבי תכלת וארגמן ותולעת שני ועצי שטים, כתיב כל איש אשר נמצא אתו, והיינו משום דמה שהוצרכו לעשות מכסף וזהב היו יכולין לעשות במדבר, ולא היה צריך להיות מוכן לזה מכבר, וסגי מה שנדבו עכשיו, אבל תכלת וארגמן ותולעת שני ועצי שטים לא היה להם במדבר, והיה צריך להיות מוכן לזה מכבר, להכי לא כתיב נדיב לב, שהרי לא התנדבו עכשיו מחדש, אלא כבר במצרים נדבו והכינו לזה, אלא אשר נמצא אתו ממה שנדב והוכן עוד מכבר במצרים, וזה ברור בכוונת המדרש, ובאמת אנן ג\"כ לא דחינן מלפרש כן, אלא משום דלפי זה לא אתיא שפיר לפרש הירושלמי, בהך מ\"ד דלא מחייב משום צידה בחלזון, וכמו שסיימנו שאי אפשר להעמיס כן בכוונת הקרבן עדה, דא\"כ אזדא ליה עיקר פירושו כו' יעו\"ש, ועל כרחך כוונת הק\"ע במה שכתב שהיה להם תכלת ממצרים, היינו ממה שקנו או עשו והכינו לעצמן ולא לצורך מלאכת המשכן, וזה ודאי דבר תימה לומר כן, דאם כן לא היתה הצביעה לשמה, ולזה פירשנו דהך מ\"ד דלא מחייב אצידת חלזון משום צידה, קסבר דחלזון שבמדבר לא היה בו צידה, אלא בנס עלה להם יעו\"ש, ואין זה תימה לומר דהך מ\"ד לית ליה כרבי טביומי שבמדרש רבה, מיהו אידך מ\"ד בירושלמי דמחייב אצידת חלזון משום צידה, יש לומר באמת דלא סבירא ליה דבנס עלה להם החלזון, אלא קסבר כרבי טביומי שבמדרש רבה, שבמצרים הוכנו וצבעו התכלת לשם מלאכת המשכן, ואין צורך למה שהסברנו במאמרנו שם, דבסברא פליגי, ורק דאנו בעניותין לא רצינו לפרש דפליגי במציאות, מיהו השתא הכא שזכינו לדעת רבי טביומי שבמדרש אין זה רחוק ליחס דעה זו גם לאידך מ\"ד שבירושלמי, ולזה המדרש העירנו ידינו הרה\"ג מוהר\"ח ברלין נ\"י: ", + "ז] מה שבארנו בביטול טענה הרביעית, שרק הנוטל חלזון שעלה להרים בחלקו של זבולן בלא דמים, הוא דמתקלקל הצביעה ואינו מועיל כלום משום דהוי כגזל, אבל הצודו בים שלא בחלקו של זבולן בלא דמים לא היה הצביעה מתקלקל יעו\"ש, ראיתי, כי עדיפא מינה נתבאר בחידושינו מכבר למס' ב\"ק (פא.) דאפילו הצודו בים בחלקו של זבולן בלא דמים לא היה הצביעה מתקלקל, וזה לשוננו (שם) בברייתא דעשרה תנאין התנה יהושע כו' ומחכין בימה של טבריא. ונראה דלרבותא נקט בימה של טבריא דלא מיבעיא בים הגדול שודאי מותר לחכות, אלא אפילו ימה של טבריא שהוא ים קטן, ג\"כ מותר לצוד ברשתות ומכמורות, והא דאיתא במס' מגילה (ו.) שנאמר לזבולן שם יזבחו זבחי צדק (דברים לג) סימן זה יהא לך כל הנוטל ממך טרית וחלזון בלא דמים אינו מועיל בפרקמטיא שלו יעו\"ש, היינו כשעלו לארץ בהרים שבחלקו, שטרית וחלזון דרכם להשאר בהרים שסביבות הים כשהים מתגעש וחוזר מגעשו, ובחלקו של זבולן היה בשפע רב, וכדאיתא במסכת מנחות (מג.) שאחת לשבעים שנה החלזון עולה מן הים, ואז היו יכולים ליטול בלא דמים והוי גזל, שכשעולה לארץ לא הותר מתנאין שהתנה יהושע, וכן הטרית דרכו בכל פעם להשאר בארץ בבצעי המים שבהרים שסביבות הים אחר שהים חוזר מגעשו, אבל לצודו בים ודאי מותר לכל, אפילו בחלקו של זבולן, שזה הוא מעשר תנאין שהתנה יהושע ומועיל בפרקמטיא שלו, כיון שאין בזה משום גזל וזבחי צדק קרינן ביה עכ\"ל בחידושינו (שם), ומדוקדק בזה טפי לשון רש\"י ז\"ל במס' מגילה (שם) דדייק לפרש כולן צריכין לך כל אחיך כו' עמים הר יקראו מכל השבטים יתקבצו להריך לקנות שפוני כו' יעו\"ש, והיינו שרק כשעולה להרים בחלקו של זבולן צריכין לקנות בדמים:", + " ", + "ח] ובגוף הענין שנתבאר במאמרנו שם, בביטול טענה הרביעית, דגם לכל העמים החונים על חופי הים, היה מצוי להם תכלת, ומייתינן לה מקראי דכתיבי במפלת צור (יחזקאל כז) תכלת וארגמן מאיי אלישה היה מכסך וגו' רכלי שבא אשור כלמד רכלתך המה רכליך במכללים בגלומי תכלת וגו' יעו\"ש, נתבאר לנו כעת להבין לשון הש\"ס במס' מנחות (מב:) אמר ליה אביי לרב שמואל בר רב יהודה, הא תכילתא היכי צבעיתו לה כו', ולכאורה אינו מובן, אמאי מיוחד לשאול שאלה זו לרב שמואל בר רב יהודה טפי מלאמוראי אחריני, דמשמעות הלשון הוא, דאביי הוי משמע ליה מסברא, דרב שמואל בר רב יהודה צריך לידע זאת, ומאי שנא רב שמואל בר רב יהודה משאר אמוראי, וכפי הנ\"ל מובן היטב. דנראה דרב שמואל בר רב יהודה זה, היינו בר רבי יהודה הנדואה, הנזכר במסכת קידושין (כב:) רבי יהודה הנדואה גר שאין לו יורשין הוה כו' ופירש\"י הינדואה מארץ כושי, כוש מתרגמינן הינדוא יעו\"ש, ועיין יבמות (קא:) ובתוס' (שם ד\"ה ואנא ובסנהדרין לו סוד\"ה חדא) ובארץ הינדוא היו יכולין לצבוע צבע התכלת, שהיה התכלת מצוי שמה, כדמוכח מקרא רכלי שבא וגו' רכליך בגלומי תכלת, ושבא הוא מכלל ארץ כוש כדכתיב (בראשית י) ובני כוש סבא וחוילה וגו', ותרגום יונתן ובנוי דכוש וכו', ושום אפרכיותהום סיניראי והינדיקי וכו' יעו\"ש, והגם דתרגום והינדיקי קאי על וחוילה, ולא על שבא דבסיפיה דקרא, אכן נראה, דכלהו אפרכיות דבני כוש, הגם שחלוקים בשמותיהם, כולן נכללין ג\"כ בשם ארץ כוש, והיינו דתרגם יונתן (ירמיה יג) על כושי הינדואה, וכן מתרגמינן מעבר לנהרי כוש (ישעי' יח) דמעבר לנהרי הודו יעו\"ש, והיינו דכל ארצות כוש נקראים בשם הינדוא, ואין להשיב על זה, הרי בבני שם איכא נמי שבא, כדכתיב (בראשית י) ואת עובל ואת אבימאל ואת שבא, וא\"כ דילמא הא דכתיב במפלת צור רכלי שבא וגו' רכליך בגלומי תכלת, היינו שבא, דבני שם ולא שבא דבני כוש שנקרא הינדואה, וכן משמע לכאורה, שהרי תרי שבא כתיבי במפלת צור רכלי שבא ורעמה המה רכליך בראש כל בשם ובכל אבן יקרה וגו' רכלי שבא אשור וגו' המה רכליך במכלולים בגלומי תכלת וגו', ומשמע דשבא הראשון היינו שבא דבני כוש, ולא נזכר בו תכלת, רק המה רכליך בראש כל בשם, ושבא השני שנזכר בו תכלת, הוא שבא דבני שם, שהרי עם שבא הראשון, מזכיר רעמה שהוא מבני כוש. אכן זה אינו, דודאי שבא הראשון דמפלת צור, היינו שבא דבני שם, דהרי שבא הראשון, היינו שבא דשלמה (מלכים א' י), ומלכת שבא וגו', דהרי בשבא הראשון כתיב המה רכליך בראש כל בשם ובכל אבן יקרה, ובשבא דשלמה ג\"כ כתיב (שם) ותתן למלך וגו' ובשמים הרבה מאד ואבן יקרה לא בא כבשם ההוא עוד לרוב אשר נתנה מלכת שבא למלך שלמה, ושבא דשלמה נראה ודאי, דהיינו שבא שמבני שם סמוך למדינת אשור, שהרי ידוע מקבלת האריז\"ל הקדוש: במה דכתיב (שם) את כל חפצה אשר שאלה, דבא אליה ונולד ממנה נבוכדנצר, עיין פירש\"י (שם) והרי נבוכדנצר היה משרי סנחריב מלך אשור, כדאמרינן בסנהדרין (צה:) יעו\"ש, ואי מלכת שבא היינו שבא דבני כוש, מאי עבידתיה דנבוכדנצר שבא ממנה, להיות משרי סנחריב מלך אשור, אלא ודאי דמלכת שבא היינו שבא דבני שם, הסמוך לאשור, וממשפחה אחת, דגם אשור מבני שם נינהו, כדכתיב (בראשית י) בני שם עילם ואשור וגו', והגם שבמסכת חגיגה (יג.) אמרינן על נבוכדנצר רשע בן רשע בן בנו של נמרוד הרשע וכו', ונמרוד הוא מכוש, הרי כבר כתבו התוס' (שם ד\"ה בן), לאו דוקא, שהרי כוש ילד את נמרוד, ולא מצינו אותו רשע מזרע כוש אלא על שם מעשיו כו' יעו\"ש, ובאמת אינו מובן, דמשום ולא מצינו לחוד יוציאו התוס' לשון הש\"ס ממשמעותו הפשוט, אכן נראה, דהא גופיה דחקיה להתוס', דכיון שידוע שהיה משרי סנחריב מלך אשור, ודאי דלא היה מזרע כוש, דמאי עבידתיה דזרע כוש להיות משרי סנחריב מלך אשור, ואם היה מזרע כוש, היה צריך למצוא חידוש זה מפורש בשום מקום, ולהכי הוציאו לשון הש\"ס, בן בנו של נמרוד הרשע ממשמעותו, וכתבו לאו דוקא אלא על שם מעשיו, מיהו לפי אגדת תרגום יונתן בן עוזיאל, בהא דכתיב (שם) מן הארץ ההיא יצא אשור וגו' ותרגם יונתן מן ארעא ההיא נפק נמרוד ומלך באתור כו' יעו\"ש, שפיר יש לומר שבאמת נבוכדנצר הוא מזרע נמרוד בן כוש, שנתיישב בארצות שבא, ואשור בני שם ומלך עליהם, ושפיר שהיה נבוכדנצר משרי סנחריב מלך אשור, שהרי היה מקומו בארצות בני שם, אכן התוס' ז\"ל אזלי בשיטת פירש\"י ז\"ל, בנמוקי תורה (שם) בשם הבראשית רבה, כי אגדות חלוקות הן יעו\"ש, מיהו יהיה איך שיהיה, עכ\"פ מוכח, דשבא הראשון דמפלת צור, היינו שבא של בני שם, כמו שנתבאר דשבא הראשון דמפלת צור הוא שבא דשלמה, וממילא דשבא השני דמפלת צור רכלי שבא וגו' רכליך בגלומי תכלת, היינו שבא דבני כוש, והוא מכלל ארצות בני כוש הנקרא הינדוא, ומוכח שבמדינת הינדוא היו עוסקים במלאכת צביעת התכלת, שהיה התכלת מצוי שם, וכמו שנראה שלפי שהיו בקיאים במלאכת צביעת התכלת, השכילו להמציא צבע כעין צבע התכלת, שלא מן החלזון, כמו שנמצא גם עכשיו צבע זו, מובא מארץ הינדוא הנקרא אינדיקי, ולזה שאל אביי שאלה זו מרב שמואל בר רב יהודה דוקא, שבא מארץ הינדיאה שעוסקים שמה במלאכת צביעת התכלת, האי תכילתא שאתם בני הינדוי רגילים לצבוע, היכי צבעיתו לה: ", + "ט] במה שכתבנו (שם) וכן נראה דאשכחן במסכת סוטה (מו:) על פסוק וילך האיש ארץ החתים ויבן עיר ויקרא שמה לוז הוא שמה עד היום הזה (שופטים א) הוא לוז שצובעין בה תכלת כו' יעו\"ש, ומדרש בראשית רבה (פ' סט) והרי זו העיר בארץ החתים נראה שלא דרו בה ישראל, שאינה ארץ ישראל, ורק שהיה מצוי לה תכלת, והיה הצביעה עולה יפה אף שלא קנו בדמים משבט זבולן כו' ע\"כ יעו\"ש, נשאלנו על זה מאחד החברים יצ\"ו, מלשון התנא דבי אליהו זוטא (פט\"ז) הוא לוז שצובעין בה תכלת לכל ישראל יעו\"ש, ומלשון זה מבואר ומוכרח לומר חדא מתרתי, או שבאמת עיר לוז היתה מארץ ישראל, והיתה מקום יפה ומוכשר לצביעת התכלת, וזה סותר מה שכתבנו שאינה מארץ ישראל, או שבאמת אינה מארץ ישראל והיא רחוקה הרבה, ומה שצבעו בה תכלת לכל ישראל, היינו משום שבמקום אחר אי אפשר לצבוע כלל צבע התכלת ורק בעיר לוז, מסגולות העיר שהטביע בה הקב\"ה, כדאמרינן במסכת סוטה (שם) שאין מלאך המות שולט שם, הטביע בה ג\"כ סגולה זו שיהיו יכולין לצבוע בה צבע התכלת, מה שאי אפשר לצבוע בשום מקום אחר, וזה יהיה סותר עיקר מבוקשנו להחזיר עטרת תפארת התכלת ליושנה, שהרי עכשיו שאין עיר לוז ידוע לנו, איך יהיה אפשר לנו לצבוע צבע התכלת: ", + "אמנם תשובת שאלה זו מבוארת מאד, דודאי הנך תרתי פנים ליתנייהו כדמוכח ומפורש בדוכתי טובא: ", + "הפן הראשון, לומר שלזה צבעו בה תכלת לכל ישראל, לפי שהיתה ארץ ישראל, והיתה מקום יפה ומוכשר לצביעת התכלת, הא ודאי ליתא, דזה פשוט וברור, שעיר לוז לא היתה ארץ ישראל, דהא קרא כתיב וילך האיש ארץ החתים וגו' וכן הוא מבואר מלשון הזוה\"ק (תורמה קנא:) אתר אית בישובא דלא שלטא ביה ההוא מחבלא כו' מאי טעמא לא שלטא תמן ההוא מלאך מחבל כו' אי תימא בגין קדושה, לית אתר בקדושה בכל ישובא כגוונא דארץ ישראל, ואי תימא בגין ההוא גברא דבני לה, כמה בני נשא הוו דזכותיהן יתיר מדיליה כו' יעו\"ש, ומדקאמר אי תימא בגין קדושה לית אתר בקדושה בכל ישובא כגוונא דארץ ישראל. מבואר להדיא דלוז אינה ארץ ישראל, דאי לוז הוא ג\"כ ארץ ישראל לא הוי קשיא מידי, דנהי דכל ארץ ישראל בכלל הוא בקדושה, מ\"מ אין כל המקומות שוין, וכמו דתנינן עשר קדושות הן זו למעלה מזו, וא\"כ אפשר שקדושת לוז לענין זה היא קדושה יותר דלא שלטא ביה ההוא מחבלא, אלא ודאי שלוז אינה ארץ ישראל כלל: ", + "הפן השני, לומר שלזה קאמר שצבעו בה תכלת לכל ישראל, משום שבאמת אי אפשר כלל לצבוע צבע התכלת במקום אחר, ורק בעיר לוז מסוגלת העיר שהטביע בה הקב\"ה, כדאמרן דלא שלטא בה ההוא מחבלא, הטביע בה ג\"כ סגולה זו, שיהיו יכולין לצבוע בה צבע התכלת, הא ג\"כ ליתא, ולא ניתן להאמר כלל, שהרי כפי הנראה מהש\"ס במסכת סוטה (שם) זכה עיר לוז בזכות אותו האיש שבנה אותה כדאמרינן התם, ומה כנעני זה שלא דבר בפיו ולא הלך ברגליו גרם הצלה לו ולזרעו עד סוף כל הדורות כו' יעו\"ש, ואי צביעת התכלת ג\"כ אי אפשר במקום אחר, ורק מסגולת עיר לוז שהטביע בה הקב\"ה בזכות אותו איש שבנה אותה, הטביע בה ג\"כ סגולת צביעת התכלת, אם כן מקמי הכי, לא היתה צבע התכלת בעולם, והרי מצינו ביעקב אבינו ע\"ה, ששלח ליוסף תכלת, כדאיתא במדרש בראשית רבה (סו\"פ צא) קחו מזמרת הארץ בכליכם (בראשית מג) רבי יהושע דסכנין בשם רבי לוי דברים שהן מזמרין בעולם, חלזון כו' יעו\"ש, והיינו תכלת, דכל עיקר טוביה דחלזון לא אשכחן אלא במה שמוציאין ממנו צבע התכלת, והרי אז לא נבנתה עדיין עיר לוז, וכן תכלת שבמשכן מהיכא הויא, ודוחק לומר על כל זה שהיה בדרך נס, אכן אי משום הא לחודא לא איריא, דשפיר יש לומר, דסגולות הללו הטביע הקב\"ה במקום עיר לוז מששת ימי בראשית מיד בתחלת הבריאה, ויעקב אבינו ע\"ה ידע מזה המקום שמסוגלת לעשות שמה צבע התכלת מדם החלזון, וזכות אותו האיש, לא היה אלא במה שזכה וקרה לבנות עירו בזה המקום, ועל כרחנו צריכין אנו לומר כן, כי היכי דדברי הש\"ס (שם) והזוה\"ק (שם) לא יהיו סותרים זה את זה, דלהדיא מסיק בזוה\"ק (שם) אתו שאילו ליה לרבי שמעון, אמר לון ודאי ההוא אתר לא שלטא עליה מלאך המות, וקב\"ה לא בעי דבההוא אתר ימות בר נש לעלמין, ואי תימא דקדם לכן בההןוא דוכתא עד לא אתבני מיתו ביה בני נשא, לאו הכי, אלא מיומא דאיתברי עלמא אתתקן ההוא אתר לקיומא ורזא דרזין הכא לאינון דמסתכלי ברזא דחכמתא וכו' יעו\"ש, אלא על כרחך, הא דאיתא בש\"ס (שם) ומה כנעני זה כו' גרם הצלה לו ולזרעו כו' היינו מה שזכה וקרה לבנות עירו במקום זה: ", + "אכן באמת מלבד זה הדבר, מבואר ומפורש להדיא, שהיו צובעין צבע התכלת בכמה מקומות, ולאו דוקא בלוז, איבעית אימא סברא, ואיבעית אימא גמרא, איבעית אימא סברא, שהרי אשכחן תכלת באיי אלישה ובשבא אשור וכלמד בקראי דמפלת צור (יחזקאל כז), ואטו כל הני הוליכו צמרם ללוז לצבוע שמה צבע התכלת, והרי התנא דבי אליהו נמי לא קאמר אלא שצובעין בה תכלת לכל ישראל, אבל לא לכל העולם, ועל כרחך שיכולין ןלצבוע צבע התכלת בשאר מקומות ג\"כ, ולאו דוקא בלוז: ", + "ואיבעית אימא גמרא, מהא דגרסינן במסכת מנחות (מ.) אמר רבי א\"כ למה אסרוהו לפי שאין בקיאין כו', ולידרשיה בפירקא כו' וליכתבה אדיסקי כו' יעו\"ש, ופירש\"י ז\"ל בשני לשונות, וליכתביה אדיסקי, יכתבו אגרת וישלחו לגולה הלכות טעימה, כדמפרש לקמיה ליטול מלא קליפת ביצה ביורה ויצבע הנסיון בתוך הקליפה, ובלשון שני פירש, וניכתביה הא אדיסקי, לשלוח באותן המקומות שצובעין בהן תכלת הוו ידועין שהטעימה פסולה, ומאחר שיהו הצובעין יודעין בדבר, נסמוך עליהם. וסיים רש\"י ז\"ל והכא ליכא למימר לידרשיה בפירקא, לפי שצובעין תכלת הרבה בכרכין ובכפרים שאין שומעין דרשה שלנו וגם במקומות רחוקים ע\"כ יעו\"ש. הנה מבואר להדיא מסוגית הש\"ס, דלאו דוקא בלוז היו צובעין התכלת אלא גם בכרכין וכפרים ושאר מקומות רחוקין היו צובעין התכלת: ", + "אמנם, בביאור לשון התנא דבי אליהו זוטא, שצובעין בה תכלת לכל ישראל, דמאי שייטיה דלוז שאינה ארץ ישראל, כמו שנתבאר לצבוע בה תכלת לישראל, מוכרחין אנו להעתיק בזה מחידושינו למס' חגיגה (כה.) בביאור רצועה של ארץ העמים המפסקת בין יהודה וגליל, כי עמדנו שם ג\"כ על ביאור לשון התנא דבי אליהו זוטא זה, וזה לשוננו (שם): ביהודה אין ובגליל לא, מאי טעמא אמר ריש לקיש מפני שרצועה של כותים מפסקת ביניהן. כן הוא הגירסא בש\"ס בדפוסים שלפנינו, וכן גרסי התוס' ז\"ל, ונדחקו לתרץ דלא תקשי עלה דסוגיא דהכא, מהא דתניא בתוספתא (מקואות פ\"ו) ארץ העמים טמאה מקואותיה ושביליהן טמאין ארץ הכותים טהורה ומקואותיהן טהורים ושביליהן טהורים כו' יעו\"ש, דברייתא דהתם נשנית קודם שקלקלו, ומתניתין וסוגיא דהכא נשנית לאחר שקלקו לדמות יונה: ", + "אכן מפירש\"י ז\"ל נראה, שהיה גירסתו בהסוגיא, מפני שרצועה של ארץ העמים מפסקת ביניהן, ואתי שפיר בפשיטות טפי, ובאמת מלבד הקושיא מתוספתא הנ\"ל, גירסת מפני שרצועה של כותים מפסקת ביניהן תמוה ואינו מובן כלל, הרי הכותים נתיישבו בארץ ישראל אחר כך בימי גלות עשרת השבטים, וכבר נתקדשה כל ארץ ישראל בקדושת ארץ ישראל, וא\"כ מה בכך שנתיישבו בה הכותים אחר כך ונתקלקלו לדמות יונה, הכי בשביל זה פקעה קדושת ארץ ישראל, והרי כל עיקר הגזירה שגזרו טומאה על ארץ העמים, היה משום שלא לצאת מארץ ישראל לחוצה לארץ, ומקום ישיבת הכותים בארץ ישראל, הרי הוא בקדושת ארץ ישראל, ולא שייכא הך גזירה, והגם שיש לומר דקדושה שניה כשעלו מן הגולה לא קידשו רצועה זו של ישיבת הכותים, וכדאמרינן (חגיגה ג: חולין ז.) הרבה כרכים כבשום עולי מצרים ולא כבשום עולי בבל כו' יעו\"ש, וכיון שגזרו טומאה על ארץ העמים, וממילא אח\"כ כשקלקלו הכותים לדמות יונה, הוי רצועה שלהם בכלל גזירת טומאת ארץ העמים, אבל אכתי הא גופיה דחיק, אמאי לא קידשו אז רצועה זו של ישיבת הכותים כשעלו מן הגולה, שאז הכותים עדיין לא נתקלקלו, והרי כל עיקר הטעם בהרבה כרכים שלא כבשום עולי בבל, הוא משום שהניחום כדי שיסמכו עליהן עניים בשביעית, כדאמרינן התם יעו\"ש, וסגי במה שהניחו מן הצד, אבל למה להו להניח רצועה שאינה מקודשת באמצע ארץ ישראל בין יהודה וגליל. אבל לגירסת רש\"י ז\"ל אתי שפיר, שבאמת רצועה זו של ארץ העמים שבין יהודה וגליל לא נתקדשה מעולם, שעולי מצרים לא כבשו רצועה זו, וקדושה ראשונה לא היתה אלא למה שכבשו, וקדושה שניה שקדשו עולי בבל לא קדשו אלא מה שנתקדש בקדושה ראשונה ולא יותר, ונשאר רצועה זו של ארץ העמים מפסקת בין יהודה וגליל, ולא נתקדשה בקדושת ארץ ישראל עד עת קץ, כי ישוב ירחמנו ויהיה עץ יהודה ועץ יוסף אחד כדכתיב (יחזקאל ל״ז:י״ט) ועשיתם לעץ אחד והיו אחד בידי: ", + "אולם התוס' ז\"ל, נראה שהיה דחיק להו למיגרס הכי, דמאי שייטיה דארץ העמים באמצע ארץ ישראל בין יהודה וגליל, מאחר שכבשו כל ארץ ישראל, מהיכא תיתי שיהיה ארץ העמים באמצע ארץ ישראל, והגם שמצינו בקרא, שהניחו הרבה מהעמים ולא הורישם, כדכתיב (שופטים א׳:כ׳-כ״א) כי לא להוריש את יושבי העמק וגו' ואת היבוסי יושבי ירושלים לא הורישו בני בנימין וגו' ולא הוריש מנשה את בית שאן וגו' ועוד הרבה מקראות כאלו יעו\"ש, היינו שלא הורישם, אלא הניחם למס עובד ויושבים ביניהם, אבל ודאי נתכבשו ונתקדשו בקדושת ארץ ישראל, כדמוכח להדיא בש\"ס מס' חולין (ז.), דפריך ומי איכא למ\"ד דבית שאן לאו מארץ ישראל היא, והכתיב (שופטים א׳:כ״ז) לא הוריש מנשה את בית שאן ובנותיה את תענך ובנותיה כו' יעו\"ש, הרי דפסיקא להו להש\"ס, דכל הנהו דכתיב בהו לא הוריש, נתכבש ונתקדש בקדושת ארץ ישראל, כי פי' לא הוריש, הוא שהניחם למס עובד, וכיון שמעלין מס, כמי שנתכבשו דמי, כדאמרינן בירושלמי מס' דמאי (פ\"ב ה\"א) מעלי מסין כמי שנתכבשו יעו\"ש, וא\"כ מהיכן תהיה ארץ העמים באמצע ארץ ישראל שלא נתקדש בקדושת ארץ ישראל, ולהכי ניחא להו טפי למיגרס מפני שרצועה של כותים מפסקת ביניהן, שהכותים ידוע שנתישבו בארץ ישראל, ויש לומר שנתישבו בין יהודה והגליל: ", + "אכן, באמת אי משום הא לא איריא, וגירסת רש\"י ז\"ל נכונה, כמו שמראה לשון הכתובים, ומדברי חז\"ל, שהיה נמצא ארץ העמים בתוך ארץ ישראל מה שנשאר ולא נכבש בשעת כבישת הארץ ולא נתקדש בקדושת ארץ ישראל, ושבאמת היה מפסיק בין חלקו של יהודה לחלקו של בנימין כמו שיתבאר: ", + "דהנה מקרא מלא כתיב, (שופטים א׳:כ״ו) וילך האיש ארץ החתים ויבן עיר ויקרא שמה לוז הוא שמה עד היום הזה. והרי ארץ החתים הוא בתוך ארץ ישראל, שהרי החתי הוא מהשבע אומות, כי לא מצינו שתהיה אומה אחרת חוץ מהשבעה עממין ששמה חתים, ומ\"מ קרי ליה ארץ החתים, משמע שהחתים היו נשארים בארצם המיוחד להם, ולא נכבשה, על כן שם ארץ החתים עלה, כי לא נתקדשה בקדושת ארץ ישראל, ואין לומר דלהכי קרי לה ארץ החתים, משום שאז עוד לא היתה מכובשת ולא נתקדשה, ולעולם שאחר כך כבשוה וקדשוה, דזה אינו, כדמוכח להדיא מזוה\"ק תרומה (קנא:), דלעולם לא נתקדשה בקדושת ארץ ישראל, דאיתמר התם, אתר אית בישובא דלא שלטא ביה ההוא מחבלא ולא אתיהיב ליה רשו לאעלא תמן, וכל אינון דדיירי תמן לא מתין עד דנפקין לבר מקרתא, ולית לך בר נש מכל דדיירין תמן דלא מתין, וכלהו מתין כשאר בני נשא אבל לאו במתא, מ\"ט בגין דלא יכלין למיתב תדיר במתא, אלא אלין נפקין ואלין עאלין ועל דא כלהו מתין, מ\"ט לא שלטא תמן ההוא מלאך מחבלא, אי תימא דלא קיימא ברשותיה, הא ארעא קדישא דלא קיימא ברשו אחרא ומתין, בההוא אתר אמאי לא מתין, אי תימא בגין קדושה, לית אתר בקדושה בכל ישובא כגוונא דארץ ישראל כו' יעו\"ש, ואי ארץ החתים ועיר לוז נתקדש בקדושת ארץ ישראל, מאי קשיא ליה להזוה\"ק אי תימא בגין קדושה לית אתר בקדושה בכל ישובא כגוונא דארץ ישראל, הא לוז נמי ארץ ישראל היא, ובא\"י גופא ודאי מקומות מקומות הן לענין קדושה, זו למעלה מזו, כמו דתנינן במס' כלים (סופ\"ק) עשר קדושות הן זו למעלה מזו, וא\"כ שפיר יש לומר, דלוז דיש לה מעלת קדושת ארץ ישראל, מקודשת נמי יותר לגבי הא מילתא, דלא אתיהיב ליה רשו לההוא מלאך מחבלא לאעלא תמן, ואין לומר, דלעולם הא דכתיב וילך האיש ארץ החתים וגו' היינו אל ארץ אחרת רחוקה הרבה מארץ ישראל, והגם שלא מצינו אומה אחרת חוץ מהשבעה עממין שיהיה שמה חתי, יש לומר שאותם החתים עצמן שמהשבעה עממין בשעת מלחמות וכיבוש יהושע נפל פחדו עליהם ופנו מארצם שבארץ ישראל, וכדאמרינן בירושלמי מס' שביעית (פ\"ו ה\"א) שלש פרסטיניות שלח יהושע לארץ ישראל עד שלא יכנסו לארץ מי שהוא רוצה לפנות יפנה כו', וא\"כ אפשר שהחתים פנו אל ארץ אחרת, ונקרא על שמם ארץ החתים, ועל אותו הארץ קאי קרא וקאמר וילך האיש ארץ החתים ויבן עיר ויקרא שמה לוז, ושפיר הא דקאמר הזוה\"ק אי תימא בגין קדושה לית אתר בקדושה בכל ישובא כגוונא דארץ ישראל, דזה אינו, דלא מצינו לשום אומה מהשבע אומות שפנו מארץ ישראל למקום אחר חוץ מגרגשי דאמרינן בירושלמי (שם), גרגשי פנה והלך לו לאפריקי יעו\"ש. ", + "וכן נראה מוכח להדיא, דעיר לוז שבנה אותו האיש בארץ החתים בתוך ארץ ישראל היתה, מהא דאמרינן במס' סוטה (מו:) ומדרש בראשית רבה (פס\"ט) היא לוז שצובעין בה תכלת כו' יעו\"ש, ובתנא דבי אליהו זוטא (פט\"ו) אמרינן היא לוז שצובעין בה תכלת לכל ישראל יעו\"ש, אי אמרת בשלמא שעיר לוז שבנה אותו האיש בארץ החתים בתוך ארץ ישראל, שפיר שצבעו בה תכלת לכל ישראל, דיש לומר שהיה מקום מוכשר ויפה לצביעה, וכיון שהיתה בתוך ארץ ישראל, בחרו לצבוע שמה התכלת, אלא אי אמרת דעיר לוז שבנה אותו האיש בארץ החתים, בחוצה לארץ רחוקה מארץ ישראל היתה, מאי שייטיה דעיר לוז לצבוע בה תכלת לכל ישראל שבארץ ישראל, הרי התכלת מצויה היתה בארץ ישראל מחלזון שבחלקו של זבולון, ולמה להו לטרוח ולצבוע התכלת בעיר לוז הרחוקה מארץ ישראל, והא ודאי ליכא למימר, שלא היה אפשר לצבוע תכלת כלל, כי אם בעיר לוז, שהרי מצאנו תכלת בשאר מדינות מלבד ארץ ישראל, איי אלישה ושבא בספר יחזקאל (כז), וכי סלקא דעתין דכל הני הוליכו צמרם ודמו של החלזון לצבוע שמה התכלת, והרי במנחות (מד.) מפרש יוקר התכלת, משום שהחלזון עולה אחת לשבעים שנה, ובדמו צובעין תכלת, לפיכך דמיו יקרים יעו\"ש, ואם לא היה אפשר צביעת התכלת לכולי עלמא, אלא במקום אחד בעיר לוז, בלאו הכי היה צריך להיות דמי התכלת יקרין, אלא ודאי דצביעת התכלת, היה אפשר גם בשאר מקומות, ועיין מנחות (מ.) וליכתבה אדיסקי, ובפירש\"י (שם) וא\"כ מאי שייטיה דעיר לוז שהיא רחוקה מארץ ישראל לצבוע בה תכלת לכל ישראל, אלא ודאי, דעיר לוז שבנה אותו האיש בארץ החתים בתוך ארץ ישראל היה, והא דמס' סוכה (נג.) מסרינהו לשעירים שדרינהו למחוזא דלוז יעו\"ש, לאו משום ריחוק הדרך שהיתה רחוקה מארץ ישראל מסרינהו לשעירים, אלא למהר בואם ללוז (אותיום) באותו היום קודם שיקדים מלאך המות ליטול נשמתם. ", + "וכן משמע קצת, דעיר לוז בתוך ארץ ישראל היה מהא דסנהדרין (יב.) זוג בא מרקת ותפסו נשר ובידם דברים הנעשים בלוז, ומאי ניהו תכלת כו' יעו\"ש, משמע שלפי שבאו מרקת שהיא ארץ ישראל, היו בידם דברים הנעשים בלוז, לפי שלוז ג\"כ בתוך ארץ ישראל סמוך לה, וכיון שנתבאר דלוז שבנה אותו האיש בארץ החתים בתוך ארץ ישראל היתה, ואי ארץ החתי נתקדש בקדושת ארץ ישראל, מאי קשיא ליה להזוה\"ק כנ\"ל, אלא נראה, דהוי פסיקא ליה להזוה\"ק שארץ החתי לא נתקדש כלל בקדושת ארץ ישראל, ושאני משאר העמים, שהגם שהרבה מהם לא הורישו, אבל נתכבשו והיו למס עובד, ולא היה להם מלך בפני עצמן, אבל החתים לא נתכבשו כלל, ונשארו בארצם המיוחד להם, ונקרא בשם ארץ החתי, ועוד בימי דוד המלך ע\"ה היה שם ארץ החתים עלה, כדמוכח מהא דמס' קדושין (עו:) והא איכא אוריה החתי ומשני לא דיתיב בחת יעו\"ש, ונשארו בארצם עם מלכיהם כאומות שלמות כדכתיב (מלכים א י׳:כ״ט) וכן לכל מלכי החתים ומלכי ארם, וכתיב (שם ב' ז) הנה שכר עלינו מלך ישראל את מלכי החתים: ", + "הרי שמימות יהושע ובימי דוד ושלמה ומלכי ישראל, היו החתים אומה שלמה עם מלכיהם על ארצם, וכיון שארץ החתי לא נתכבש, לא נתקדש בקדושת ארץ ישראל: ", + "והגם דכתיב (שם א' ט) כל העם הנותר מן האמרי החתי הפרזי החוי והיבוסי וגו' בניהם אשר נותרו אחריהם בארץ אשר לא יכלו בני ישראל להחרימם ויעלם שלמה למס עובד וגו', הרי דהחתים ג\"כ היו ממעלי מסין, וכבר הבאנו מהש\"ס וירושלמי, דמעלי מסין כמו שנתכבשו, נראה דהחתי הנזכר כאן, היינו מעם החתי שבערי ישראל, בערים שנתכבשו מהחתי, שקצת מארץ החתי נתכבש, שהרי חברון וחצריה מארץ החתי היתה, כדכתיב (בראשית כ״ג:ב׳) ותמת שרה בקרית ארבע היא חברון וגו', וידבר אל בני חת וגו', ומפורש להדיא, שכבשו את חברון כדכתיב (יהושע י׳:ל״ו-ל״ז) ויעל יהושע וגו' חברונה וילחמו עליה וילכדוה וגו', וכתיב (שם יא) ויבא יהושע בעת ההיא ויכרת את הענקים מן ההר מן חברון וגו', וכתיב (שם טו) ויורש משם כלב את שלשה בני הענק, ועל אותן החתים שהיו בערים שכבשו ישראל תחת ידיהן ולא היו בארצם תחת מלכיהם, קאי וקאמר שהיו למס עובד, אבל ארץ החתי שנשאר ולא נתכבש והיו שרוים שם עם מלכיהם, לא היה מבעלי מסין, ולא נתקדש בקדושת ארץ ישראל: ", + "הרי נתבאר, שהיתה ארץ העמים בתוך ארץ ישראל, שלא נתקדש בקדושת ארץ ישראל, ונכונה גירסת רש\"י ז\"ל, מפני שרצועה של ארץ העמים מפסקת ביניהן, דיש לומר דזהו ארץ העמים שהיה בתוך ארץ ישראל, כמו שנתבאר היה מפסיק בין יהודה וגליל: ", + "בשגם דבקושטא הוראת לשון הכתובים יש להוכיח, דבאמת ארץ החתי ומלכיהם היו מפסיקין בין יהודה וגליל: ", + "שהרי חברון מארץ החתי היה, כמו שנתבאר, ונפלה בחלקו של יהודה כדכתיב (יהושע ט״ו:י״ג) ולכלב בן יפנה נתן חלק בתוך בני יהודה וגו' את קרית ארבע אבי הענק הוא חברון, ולא מצינו שכבשו יותר מארץ החתי חוץ מחברון וחצריה, ובספר יהושע (יב) שנזכרו השלשים ואחד מלכים, לא נזכר ממלכי החתים אלא מלך חברון, וידוע שלכל אומה מהשבע אומות היו הרבה מלכים, כמו שחשב שלשים ואחד מלכים לשבע אומות: ", + "והרי ערי הר עפרון הנזכר בגבולי מטה יהודה (יהושע טו) ותאר הגבול מראש ההר אל מעין מי נפתוח ויצא אל ערי הר עפרון ותאר הגבול בעלה היא קרית יערים וגו', מארץ החתי היה, כדכתיב (בראשית כג) ויען עפרון החתי וגו', ואחר כך כשמונה (יהושע טו) הערים למטה יהודה חשיב כל הערים הנזכרים על הגבולין, וערי הר עפרון לא חשיב להו, הניחא לרשב\"ל דאמר בירושלמי מס' מגילה (פ\"א ה\"א) כל העיירות שמנה יהושע מוקפות חומה, מנה איכא למימר דערי הר עפרון לא היו מוקפות חומה, אלא לרבי יוסי בר חנינא דאמר (שם) הסמוכות לספר מנה, והכי הוא מסקנת הירושלמי יעו\"ש, וכן הוא מפורש בש\"ס בבלי (ב\"ב נו.) אר\"י א\"ר לא מנה יהושע אלא עיירות העומדות על הגבולין יעו\"ש, מאי איכא למימר, הרי ערי הר עפרון על הספר היה, שהרי נזכרו בגבולין: ", + "וכן יש לתמוה, שכשמזכיר הערים שבגבולי מטה בני בנימין (יהושע י״ח:י״א), ומזכיר שם אותן הערים הנזכרים ג\"כ בגבולי מטה בני יהודה קרית יערים ומעין מי נפתוח, כדכתיב (שם) ותאר הגבול ונסב לפאת ים נגבה מן ההר וגו' והיו תוצאותיו אל קרית בעל היא קרית יערים עיר בני יהודה זאת פאת ים ופאת נגבה מקצה קרית יערים ויצא הגבול ימה ויצא אל מעין מי נפתוח וגו', ולא נזכר כלל מערי הר עפרון, וכן כשמונה (שם) הערים למטה בני בנימין, לא חשיב ערי הר עפרון: ", + "ונראה מוכח מזה, שבאמת ערי הר עפרון לא נכבש, ונשארו אל ארץ החתי, ולהכי לא חשיב לא בהערים שלמטה בני יהודה, ולא בהערים שלמטה בני בנימין, וארץ החתי שלא נכבש, כמו שנתבאר, מתחיל מערי הר עפרון שעל גבול מטה בני יהודה, ונמשך עוד מערי הר עפרון ולהלן עד גבול בני בנימין, ולהכי לא נזכרו ערי הר עפרון בגבולי מטה בני בנימין: ", + "ונראה, שעיר לוז שבנה אותו האיש בארץ החתי, דאמרינן היא לוז שצובעין בה תכלת לכל ישראל, היא בערי הר עפרון, כידוע להבקיאים בחכמת מלאכת הצביעה, שאויר ההרים ושליטת השמש יפה למלאכת הצביעה: ", + "ובזה נראה לבאר, הא דתניא בספרי (ס\"פ עקב) הובא בירושלמי מס' חלה (פ\"ב ה\"ב), ומייתינן לה במס' כלים (פ\"א מ\"ו מה:) הרי שכבשו חוצה לארץ, מנין שמצות נוהגות שם הרי אתה דן כו', ואם תאמר מפני מה כבש דוד ארם נהרים וארם צובה ואין מצות נוהגות שם, אמרו דוד עשה שלא כתורה, התורה אמרה משיכבשו לארץ תהיו רשאים לכבוש חוצה לארץ, הוא לא עשה כן, אלא חזר וכיבש ארם נהרים וארם צובה, ואת היבוסי שהיה סמוך לירושלים לא הוריש, אמר לו הקב\"ה סמוך לפלטרים שלך לא הורשת היאך אתה חוזר ומכבש ארם נהרים וארם צובה ע\"כ: ", + "ופשטות הדברים מתמיהין מאד, הרי מיד בתחלת מלכותו של דוד על כל ישראל הוריש את היבוסי, כדכתיב (שמואל ב' ה) וילכוד דוד וגו' כל מכה יבוסי וגו' וכתיב (ד\"ה א' יא) ויאמר דוד כל מכה יבוסי בראשונה יהיה לראש ולשר ויעל בראשונה יואב בן צרויה ויהי לראש, ואחר כך היו מלחמות פלשתים ואחר כך מלחמות מואב ואחר כך כתיב (שמואל ב' ח) מלחמות וכבוש ארם נהרים וארם צובה, וא\"כ בשעת כבישת ארם נהרים וארם צובה, כבר היה היבוסי כבוש תחת יד דוד: ", + "והגם שיש לומר, שהגם שדוד כבש את היבוסי, לא כבש כולו, ועדיין היה חלק ירושלים תחת היבוסי, כדמשמע לכאורה קראי (שמואל כד) שהוצרך לקנות מקום המזבח מיד ארונה היבוסי, והכתוב קראו לארונה מלך כדכתיב (שמואל כ\"ד) הכל נתן ארונה המלך למלך וגו', משמע שהיה מלך על אותו המקום וברשות עצמו ולא היה נכבש תחת יד דוד: ", + "אכן זה אינו, וכמו שבארנו בחידושינו למסכת סוכה (נג.) בהא דאמרינן (שם) בשעה שכרה דוד שיתין קפא תהומא ובעי למשטפא עלמא, אמר דוד מי איכא דידע דשרי למכתב שם אחספא ונשדיה בתהומא ומנח כו', נשא אחיתופל ק\"ו כו' אמר ליה שרי יעו\"ש, והוינן בה מכדי שיתין במקום המזבח הוא לצורך הנסכים, ונהי שידע דוד מקום המזבח עוד בימי שאול, כמבואר במסכת זבחים (נד:) דרש רבא מאי דכתיב וילך דוד ושמואל וישבו בניות ברמה (שמואל א י״ט:י״ח) כו' שהיו יושבין ברמה ועוסקין בנויו של עולם כו' סבור למבנייה בעין טיטם דמדלי אמרי ניתתי ביה קליל כדכתיב (דברים ל״ג:י״ב) ובין כתפיו שכן כו', ועל דבר זה נתקנא דואג האדומי בדוד כו' יעו\"ש, אבל איך אפשר שכרה דוד השיתין בימי אחיתופל, טרם שקנה מקום המזבח מארונה היבוסי, שהרי אחיתופל נחנק בעובדא דאבשלום, וקנית מקום המזבח שקנה דוד מארונה היבוסי, הוי בתר הכי טובא, בסוף ימי דוד המלך ע\"ה, ובארנו, כיון שכל ירושלים היה כבוש תחת יד דוד תיכף בתחלת מלכותו על כל ישראל, ורק שארונה היבוסי הניחו שמה בתורת תושב, שפיר היה יכול דוד המלך ע\"ה למכרי שיתין שהגם שמקום המזבח היה של ארונה, מ\"מ כיון שדוד היה מלך, ומלך פורץ גדר ואין ממחין בידו, וכיון שלא היה רוצה עדיין ליטול המקום מיד ארונה, רק שהכין השיתין שיהיה מוכן לכשיוצרך, אבל המקום נשאר עדיין תחת יד ארונה, להכי לא קנה עוד המקום במעות, ורק כרה השיתין בתורת מלך, ורק אח\"כ כשהוצרך לבנות המזבח, ורצה שיהיה לכל ישראל חלק בזה המקום, הוצרך לקנות המקום בממון של כל שבטי ישראל שיהיה לכולם חלק בו, ומה שקראו הכתוב לארונה היבוסי בשם מלך, היינו לפי שקודם שכבשו דוד, היה מלך: ", + "שוב מצאתי מפורש כמו שכתבנו, בזוה\"ק (ויקהל ריד.) פתח ואמר הכל נתן ארונה המלך למלך וגו' וכי ארונה מלך הוי כו', אלא דוד דכתיב ביה כל מכה יבוסי ויגע בצנור וגו' ואיהו נטל ותפיס לירושלים ומדידיה הוה אמאי קנה בכספא, ואי תימא אף על גב דהות ירושלם דידיה דדוד ההוא אתר אחסנתיה דארונה הוה, כמה דהוה בנבות היזרעלי, דאע\"ג דשליט אחאב כו' יעו\"ש סוד הענין, עכ\"פ מבואר כמו שכתבנו, דמיד בתחלת מלכותו של דוד על כל ישראל, דכתיב כל מכה יבוסי, וגו' הוריש את היבוסי ומלך עליהם, וא\"כ היאך קתני ברייתא דספרי דוד עשה שלא כתורה שכבש ארם נהרים וארם צובה, ואת היבוסי שהיה סמוך לירושלים לא הוריש, וסמוך לפלטרים שלך לא הורשת, ואיך אתה חוזר ומכבש ארם נהרים וארם צובה, הרי בשעת כבישת ארם נהרים וארם צובה כבר כבש את היבוסי יושב ירושלים: ", + "אכן לפי מה שנתבאר שארץ החתים נשאר ולא נכבש, ואותו איש שבנה עיר לוז בארץ החתי בערי הר עפרון בנה, והוא סמוך לפלטרים כמו שמבואר במפת ארץ ישראל שבסוף מסכת כלים, שערי הר עפרון הם סמוכים אצל מעין מי נפתוח, ועיין רש\"י מס' זבחים (נד:) דהיינו עין עיטם יעו\"ש, ושפיר יש לומר דפסיקא ליה להך ברייתא, דאותו האיש ומשפחתו שבנה עיר לוז בארץ החתים יבוסי היה, ושפיר קאמר סמוך לפלטרים שלך לא הורשת: ", + "ואלו ערי הר עפרון ולהלן יתר ארץ החתי, היתה הרצועה של ארץ העמים שלא נתקדש בקדושת ארץ ישראל, והיה מפסיק במכוון בקצה גבול שבין יהודה לבנימין, חוץ מירושלים ומקום המקדש שהיה אוחז בשבט יהודה ובנימין, ועל כן נראה נכון כגי' רש\"י ז\"ל ופירושו מפני שרצועה של ארץ העמים מפסקת ביניהן ע\"כ לשונו בחידושינו למס' חגיגה: ", + "ואין להשיב על זה ממקרא מלא, (יהושע א׳:ד׳) שמציין ארץ החתים בתחומי הארץ שנאמר מהמדבר והלבנון הזה ועד הנהר הגדול נהר פרת כל ארץ החתים ועד הים הגדול מבוא השמש יהיה גבולכם, ופירשו הרד\"ק והגר\"א ז\"ל מהכרע הכתובים, דארץ החתים היא בפאה מזרחית של ארץ ישראל לצד צפון, ואיך שיהיה נשמע שלא היה באמצע הארץ רק בתחומו, אכן באמת מי יכחיש זאת, שערי הר עפרון לאו מארץ החתי הוא, הרי עפרון חתי היה כמפורש בתורה, והיה יושב בחברון בתוך בני חת, ועל כרחך שארץ החתי היה נמשך משם ולהלן, עד שהיה ג\"כ בתחומי ארץ ישראל ונכבש, ולא נשאר שלא נכבש אלא ערי הר עפרון ולהלן יתר ארץ החתי שהיתה רצועה של ארץ העמים מפסיק במכוון בקצה גבול שבין יהודה לבנימין כנ\"ל: ", + "ומעתה שפיר כתבנו במאמרנו הקטן, על לוז שאינה ארץ ישראל כנ\"ל, שאף שהיתה בתוך ארץ ישראל, לא היתה אלא ארץ העמים, ורק כיון שהיתה בתוך ארץ ישראל ברצועה המפסקת בין יהודה וגליל, והיה מקום מוכשר ויפה לצביעה, צבעו שם ישראל תכלת, כי דרו בה ישראל ג\"כ, כהא דאמרינן במס' קידושין (עו:) לא דיתיב בחת יעו\"ש, ומ\"מ נראה, דעיקר האומנים ובקיאים במלאכת צביעת התכלת בעיר לוז, משפחת בני אותו האיש שבנה אותה היה, כמו שנראה מש\"ס דסוטה (מו:) דחשיב שם במעלות, עיר לוז היא לוז שצובעין בה תכלת, היא לוז שבא סנחריב ולא בלבלה נבוכדנצר ולא החריבה, ואף מלאך המות אין לו רשות לעבור בה כו' ומה כנעני זה כו' גרם הצלה לו ולזרעו כו' יעו\"ש, ומשמע שעיקר מעלות העיר, היה בשביל הצלה, ומה הצלה איכא במה שצובעין בה תכלת, ונראה דחדא מילתא היא, שע\"י שצובעין בה תכלת בא סנחריב ולא בלבלה כו', שהניחוה וחסו עלה משום בקיאת אומנתם במלאכת צביעת התכלת, כהא דאמרינן במס' שבת (כו.) ומדלת עם הארץ שהשאיר נבוזראדן רב טבחים לכורמים וליוגבים כורמים, תנא רב יוסף כו' יוגבים אלו ציידי חלזון מסולמות של צור ועד חיפה, ופירש\"י שהניחם נבוזראדן ללבושי המלך יעו\"ש, והכא נמי בשביל בקיאת אומנתם במלאכת צביעת התכלת, חסו עליהם, ובא סנחריב ולא בלבלה, נבוכדנצר ולא החריבה, ומבואר מזה, דבני אותו האיש יושבי עיר לוז היו האומנים ובקיאים בצביעת התכלת, ואינהו נכרים הוו, ולא קפדי לקנות דוקא משבט זבולן, ומ\"מ היתה צביעתם עולה יפה, הנה נתבארו דברינו במאמרנו שם על נכון: ", + "י] הנה זה לא כביר נדפס שנית מאמר צבאות ה' מהגאון המקובל רמ\"ע מפאנו זלה\"ה, ושם (אות טו) מדבר מהחלזון, וזה לשונו: החלזון הוא דומם הוא צומח הוא חי, אמנם ידענו כי כן, שהרי חי הוא במקום גידולו, ומתנועע אילך ואילך, אע\"פ שאין שם אויר נושב בו ולא מים רדופים מנענעים אותו, ויש במינו דם וצבעו ירוק דומה לים, וצומח הוא שאינו זז ממקום גידולו אלא שרשו נעוץ ותקוע בקרקע הים כאילנות הארץ, ואחת לשבעים שנה נעקר משם ועולה מן המים ואז הוא דומם בלא תנועה כלל, כמו האילנות אחרי עקירתם, ועלייתו אינו אלא מטבע המים וכבדם, שכל הדברים הקלים צפים על פניהם, ויש ביבשה ג\"כ בר נש דטור זכרוהו הירושלמי בפירוש אדני השדה, דתנן בפ\"ח דכלאים בדברי המפרשים אצל דודאי דראובן, ואמרו ג\"כ ששמו ידוע, וממנו מעשה הידעוני שאסרה תורה וכו' יעו\"ש: ", + "והנה המאמר הזה כבר היה בדפוס נושן, והיה תחת ידי ולא הבאתיו, יען לא באתי במאמרי אלה, רק לברר הלכה ולא לדרוש במופלא, אכן עתה שנתפרסם המאמר הזה והרבה שאלו אותי, יען הרמ\"ע ז\"ל היה גדול בישראל ומקובל, וכתב הדברים בלשון ברור ולא ניכר כוונתו אשר עטוף בו, לכן מוכרח אני לבאר קצת בענין זה, מה שקבלתי מיסוד הורי ומורי הקדושים אשר בארץ המה, למען הודיע כי דבריו אינם כפשוטם: ", + "דהנה זה ברור, כי הרמ\"ע זלה\"ה לא ראה את החלזון, ורק מה שהוכיח מקבלתו מדברי חז\"ל וספרי הקבלה, ולשונו הוא מלשון ספר הקנה למעשה בראשית, בביאור ל\"ב נתיבות חכמה, וכן הוא בהקדמת הראב\"ד ז\"ל לספר יצירה, בענין הנ\"ל, ורק שהוסיף בו מספר הקנה למצות מדין ציצית, ומדברי הש\"ס סנהדרין (צא.), וזה לשון הקנה ז\"ל והראב\"ד ז\"ל בנתיב השמיני: הנתיב השמיני נקרא שכל שלם, מלשון ושלמו ימי אבלך כי תמו והגיעו עד סופן, ולפי שהנתיבות תמו ונשלמו ואי אפשר לעמוד על נתיב זה אלא מן שכל מזהיר ולפיכך נקרא שלם, ואל תתמה בדבר זה, כי זה הספק הוא בין כל שני מינים, והמשל בזה כי הנה החלזון אי אפשר לעמוד עליו אם הוא מכלל הדגים או מכלל הצומח כי הוא חי ומתנענע אינו מחליף מקומו כי הוא נעוץ ותקוע בארץ, וכל הבא לידע אמתת הנתיב הזה צריך שיחקור עליו מחדרי הגדילה הנאצלת ממנו. עד כאן לשון הראב\"ד ז\"ל בביאור ל\"ב נתיבות חכמה, ולשון הקנה ז\"ל הוא בשינוי קצת כמו שיתבאר בעזהש\"י: ובאור ענין זה נמצא אצלי בכתובים מיסוד הורי ומורי זללה\"ה, ענינים עמוקים גבוהים ורמים באריכות מאד, ואעתיק רק ראשי דברים בקיצור נמרץ, רק להודיע שיש בזה דברים למעלה מכפי פשוטם: ", + "וזה ביאור דבריו הקדושים: הנתיב השמיני נקרא שכל שלם מלשון ושלמו ימי אבלך. ענין נתיב השמיני מל\"ב נתיבות שהוא הוד חכמה ושם מסתיים מלכות דבינה, שחכמה אינה מתגלה אלא דרך חמשים שערי בינה, בסוד וחכם בבינה, כדאיתא בזוה\"ק (אחרי סא.) ובזוה\"ק (פנחס רכט:) חכמה לא אשתמודע אלא בבינה, ובכמה דוכתי, ובהוד מסתיימין אורות הבינה כדאיתא בזוה\"ק (פנחס רכג:) ה' סלקא באות י' חמש זמנין עשר לחמשין תרעין דבינה ואתפשטותא דילהון מחסד עד הוד הן חמש עשרה בכל ספירה אינון חמשין ובגין דא מבינה עד הוד כלא אתפשטותא חדא יעו\"ש, וכמו שנזכר ענין זה הרבה פעמים בזוה\"ק ובתיקונים: ", + "ובמדה זו כשאור מלכות בשלימות עולות עד הוד ושם מקבלת אור החכמה, כדאיתא בתיקוני זוהר (תיקון יח לד:) בענין תפלת שבת, ת\"ת הויה אדני איהו קוב\"ה ושכינתא בתרין שוקין יקו\"ק לימינא אדני לשמאלא כו' מעילא לתתא כו' בנצח והוד יקו\"ק אקי' דא לימינא ודא לשמאלא כו', והיינו שהתחברות כנסת ישראל עם הקב\"ה בתפלת מוסף שהוא חיבור מתתא לעילא ומעילא לתתא, שכמו שישראל מכינים עצמם מצדם, כן מוריד השי\"ת אורו מכתרא לכתרא ונזרא לנזרא, עיקר ההתחברות הוא בשתי מדות אלו נצח והוד, כדאיתא בזוה\"ק (אמור צג.) באן אתר יקדש בר נש גרמיה גו קדושתא דא לאכללא גרמיה בה, כד מטי בר נש לשמא קדישא י\"י צבאות כו' יעו\"ש, וידוע כי צבאות מורה לנצח והוד, והענין כי נצח והוד איתא בזוה\"ק (פנחס רלו.) שהן תרי פלגין דגופא, היינו שבגמר צאת הפעולה מכח אל הפועל שם נראין כנפרדים, שהם הסתעפות שתי מדות חסד וגבורה כדאיתא בזוה\"ק ועל ידי תפלות ישראל והכנתם מתחברין, וכן הש\"י מוריד אורו העליון להתחבר עם ישראל, וזהו שאמר בתקוני זוהר (תקון י\"ח) שמתתא לעילא בתרין שוקין הויה ואדני הויה מימינא ואדני משמאלא ומעילא לתתא בנצח והוד הויה אקי' הויה מימינא ואקי' משמאלא, והיינו שהשי\"ת מוריד אור ממקום הבינה שהוא מתלבש בשם אקי', וכנסת ישראל על ידי הכנתם מתעלה להתחבר במקום שמגיע אור השי\"ת, ומקום החיבור הוא בשתי מדות אלו ששם שורה שם ה' צבאות: ", + "וזהו שכל שלם כי תמו והגיעו עד סופן, שעד שם נתיבות החכמה מתלבשים בחמשים שערי בינה וזהו ושלמו ימי אבלך שלא תהיה מלכות שמים מרוחקת משרשה ותעלה להתחבר בהוד מלכות ואז ושלמו ימי אבלה, וכדאיתא בזוה\"ק (בא מ:) מאי במסכנות לחם עוני אמאי אקרי לחם עוני, משום דקיימא סהרא בפגימותא, ולא מתברכא משמשא וכו' ולא מתנהרא מיובלא, ולזמנא דאתי כתיב (ישעיהו ס׳:כ׳) לא יבא עוד שמשך וירחך לא יאסף כי ה' יהיה לך לאור עולם ושלמו ימי אבלך, ולכן נקרא שכל שלם, ששם הוא החיבור שהוא שלם, ששם הנתיבות תמו ונשלמו: ", + "ומה שכתב, ואי אפשר לעמוד על תכלית נתיב זה אלא מן שכל מזהיר ולפיכך נקרא שלם, כי תכלת וחלזון, איתא בזוה\"ק שהיא לבוש למלכות שמים, כדאיתא בזוה\"ק (בהעלותך קנ.) וכנסת ישראל אקרי ים כנרת, והכי אתחזי דהא תכלת נפיק מתמן כו' יעו\"ש, ובזוה\"ק (תרומה קמט:) ובכמה דוכתי, וענין מלכות שמים שהוא הנהגה הכוללת ובה יצאו כל המדות לפועל כח פעולת ההנהגה, ונקראת תכלית דכלהו שלימו דכלהו, והוא שכינת כבודו, וכדאיתא בתקוני זוהר ודאי שכינתא איהו קרבנא דיליה איהי שריא בין תרין שפוון נצח והוד יעו\"ש וברעיא מהימנא (פנחס רנו.), ואיתא עוד (שם ס) למלכא דאית ליה ממנא דיקר ואיהו מחבבא לגביה לזמנין שוי לה עטרא על רישיה וכו' לזמנין קשיר לה באצבע וכען דאיהו מרחקא ממלכא אתמר במלכא אלביש שמים קדרות כו' יעו\"ש, ובתיקון י\"ט (דף מא) כד האי אבנא בעאת למעבד בעמלק או בסטרין אחרנין וכן בחייבין נטלא מגבורה ואתכללין בה כל ספיראן ואתקריאו בה כלהו גבורות וכד בעאת למעבד חנא וחסדא בעלמא נטלא מחסד וכלהו ספיראן אתכללין בה ואתקריאו רחמי יעו\"ש, והוא שמדת מלכות שמים הוא המדה שעל ידה מנהג הש\"י, שכל סדר מערכת ההנהגה מרום המעלות עד שפל המדרגות במקום גמר צאת ההנהגה לפועל שם הוא מלכות שמים:", + "ולפי שנגד כל מדה ממדותיו של הקב\"ה וכל הנהגותיו ברא כנגדם רמז לפועל בעולם הזה, וכדאיתא בזוה\"ק (תולדות קלד.) וייצר ה' אלהים את האדם עפר מן האדמה וגו' באורייתא ברא קוב\"ה עלמא ולית לך כל שייפא ושייפא בבר נש דלא הוי לקבליה בריה בעלמא, הכי נמי עלמא כל אינון בריין כלהו שייפין שייפין וקיימין אלין על אלין, וכד מתתקנן כלהו איהו חד גופא ממש כגוונא דאורייתא, וכדאיתא כמה פעמים בזוה\"ק, בענין בצלם אלהים ברא את האדם, ובאדרא רבא קדישא (נשא קכט:) עינוי דרישא חוורא משתניין משאר עיינין לית כסותא על עינא ולית גבינין על עינא, מאי טעמא דכתיב הנה לא ינום ולא יישן שומר ישראל כו', וכתיב אשר עיניך פקוחות וגו' אמר רבי שמעון לרבי אבא למאי הוא רמיזא, א\"ל לנוני ימא, הרי ששאלו למאי הוא רמיזה, שלהשגחה העליונה במקור שרשה מוכרח שיהא בעולם הזה רמז באיזה בריה שלא יהיה בה שינה ולא הרפות עין, ועיין במס' שבת (ל.) בוא ואראך דוגמתם בעולם הזה, ולכן הנהגת מלכות הקדושה שהיא מתחלפת בהנהגתה לענינים שונים, מוכרח להמצא בריה בעוה\"ז ג\"כ שתחליף מצב הויתה במחזות שונות: ", + "והנה, מדת המלכות, אף שמקבלת מכל המדות, אכן צאת כל המדות לפועל במלכות שמים הוא באמת נצח הוד ויסוד, שדרך אלו המדות הוא גמר בישול הקבלה וצאת לאור פעולה והנהגה, וכמו שמצינו שבאלו המדות נזכר פעולתה והנהגתה, וכדאיתא בזוה\"ק (בהר קח.) כיון דעאלו ישראל לארעא לא אשתכחו בה דינין וכנסת ישראל הות בה בנייחא על כנפי הכרובים: ", + "כי כשמדת מלכות שמים מנהגת בהנהגה מוסתרת ואין אור השי\"ת נתגלה בה נקראת דוממת שמרוחקת משרשה, וכדאיתא בסבא (משפטים צה.) עולימתא שפירתא ולית בה עיינין וגופא טמירתא, והיינו אחר החורבן שאז היא נקראת פגימותא דסיהרא, שאינה מאירה בהודה והדרה ולא תתעורר לנצח נגד שונאיה ומנדיה, ואז נקראת לית בה עיינין, ואז נראה שעולם כמנהגו נוהג, כדאיתא במס' עבודה זרה (נד:) הרי שגזל סאה חטים והלך וזרעה בקרקע בדין הוא שלא תצמיח אלא עולם כמנהגו נוהג ואז נקראת מלכות שמים דומם, וכדאיתא בתקוני זוהר (תיקון כא דף נ.) וכד נפלת שכיבת לעפרא ובזוה\"ק (במדבר קיט:) אוף הכי השתא בגלותא רישא כפוף לעפרא יעו\"ש: ", + "ובזמן המקדש, מלכות שמים היתה מאירה, שאז היה נגלה כבוד מלכותו כי שופע שפע טובה להממליכים אותו, וכן להיפך לעוברי רצונו, וכמו שהיה נראה מפורש הנסים הנגלים שנעשו לישראל בימי דוד ושלמה, וכל זמן שהיה המקדש קיים, היה נתגלה כבוד מלכות שמים, וכמו שנאמר (מלכים ב י״ז:כ״ה) ויבא מלך אשור מבבל ומכותה וגו' ויהי בתחלת שבתם שם לא יראו את ה' וישלח ה' בהם את האריות, ואז אף שכבר לא היה מלכות שמים בבהירות השלמה שכר גלו עשרת השבטים, ומ\"מ היו מוכרחים לקיים המצות על כל פנים על הלבוש ובלא זה לא היה להם מקום בארץ ישראל: ", + "אכן כשמלכות שמים מאירה בזיוה והודה והדרה בשלמות, כבימי שלמה המלך ע\"ה כדאיתא בזוה\"ק (אחרי ס\"א. ובכמה דוכתי) ביומין דשלמה הוה סיהרא באשלמותא יעו\"ש, אז היא במעלת הוד מלכות, וכמו שנאמר (דברי הימים א כ״ט:כ״ה) ויגדל ה' את שלמה למעלה לעיני כל ישראל ויתן עליו הוד מלכות, וענין הודיה הוא במלכות בית דוד ביותר, כדאיתא בזוה\"ק (ויקרא ד.) הוד הוא דרגא דדוד, וכן איתא במדרש רבה (ויצא פ' עא) לאה תפסה פלך הודיה ועמדו הימנה בעלי הודיה יהודה ויכר יהודה ויאמר צדקה ממני דוד אמר הודו לה' כי טוב, וכמו שלמדו משלמה המלך מדת הכריעה למלך (ברכות לד:) המלך כיון שכרע שוב אינו זוקף שנאמר ויהי ככלות שלמה להתפלל וגו' קם מלפני מזבח ה' מכרוע על ברכיו, ובמס' מגילה (יא:) דוד הוא הקטן, הוא בקטנותו מתחלתו ועד סופו יעו\"ש, כי ענין הודיה מצד האדם הוא שיכפוף כל קומתו מותר האדם מן הבהמה ולבטל עצמו בביטול עצום נגד הש\"י ואפילו במקום שאינו יודע ההנהגה יבטל עצמו ביטול גמור, וכמו דכתיב (תהילים ע״ג:כ״ב) ואני בער ולא אדע בהמות הייתי עמך וכמו שהשיב דוד המלך ע\"ה למיכל בת שאול (שמואל ב ו׳:כ״ב) ונקלותי עוד מזאת והייתי שפל בעיני, ושורש מדת ההוד הוא לקבוע ההודיה הזאת בשורש נפשו, וכדאיתא בירושלמי מס' ברכות מחזיק אנא טיבותא לרישא דכד מטי למודים מנפשיה כרע יעו\"ש, ולכן נתן הש\"י עליהם מדת הודו שהכל יכירו עליו שאהבת הש\"י בוער בלבו והכל יודו שלו נאה המלוכה, וכמו שמצינו שאף אחיתופל שהיה שונאו צוה לבניו אל תמרדו במלכות בית דוד, והוא שהש\"י נתן עליו הודו וניכר לכל שעובד מעומק לבו: ", + "וזה נקרא חי, שניכר בו שאינו עובד את השי\"ת כמצות אנשים מלומדה, רק בכל רגע מתעורר מחדש כחו ולא כדבר שנתיישן, וכן מצינו שמדת ההוד הוא חי כדאיתא בזוה\"ק (בהעלותך קנג:) לא אמות מסטרא דגבורה כי אחיה מסטרא דשמאלא דהוד דילך וכדאיתא בתקוני זוהר הודיה בהוד, לכן כשמלכות עם צדיק יסוד עולם ועולה עמו יחד להשיג הודו אז גם מדת הצדיק נקרא חי, כדאיתא בזוה\"ק (ויגש ריא.) ויאסור יוסף מרכבתו דא צדיק וכדמבאר (שם) שבזמן שנסתר הארת פנים של מעלה אינו נקרא חי, וכדאיתא בתקוני הזהר (תיקון יא כו:) וכען בגלותא אתמר ביה הצדיק אבד וכו' ואתמר ביה ונהר יחרב ויבש, ורק בעת שמתחברין כנ\"ל נקרא חי, כדאיתא בזוה\"ק (ויצא קסד.) דכד מתחברין כחדא אקרי באר מים חיים ועיין זוה\"ק (ויגש רז:) דוד מלכא איהו חי וקורבא דיליה לחי עולמים: ", + "ובעת שמלכות שמים מתעורר לנצח על כל הקמים למעטה, אז היא מתעלה במדת הנצח, וכדאיתא בזוה\"ק (פנחס רכג:) שדוד המלך ע\"ה התפלל למנצח על השמינית, דלא תזוז נצח מן הוד, ובמדרש תהלים (מזמור לו) למנצח לעבד ה' לדוד אמר דוד נתת לי את הנצחון ואף אני נותן לך את הנצחון וכו', ונצח הוא מעלה את כל המדות לשרשן שהיא האמצעית מהמדות ובו עולים, שכל המדות נעוץ סופן בתחלתם, ונצח שבנצח היא נקודה האמצעית מכל ארבעים ותשע מדות שהש\"י מנהג בהם, ובאדרא רבה קדישא (קלו:) עשרין וארבע דינין עלאין משתכחין בהאי מצחא וכלהו אקרין נצחים, וזה שמסיים (שם) ובאתוון רצופין הוא מצח וכו' וגם נצח ישראל לא ישקר (שמואל א ט״ו:כ״ט) וכו' אבל אי באתר דאתקרי ראש בהאי מצחא אתחזי וכו' יעו\"ש, וזה שנאמר על מלכות בית דוד וגם נצח ישראל לא ישקר: ", + "ואז הוא בשם דגי הים, כדאיתא בזוה\"ק (שמיני מב.) מה נוני ימא חיותן בימא אף תלמידי חכמים מארי מתנייתין חיותייהו באורייתא ונוני ימא, רומזין על מה שנאמר הנה לא ינום ולא יישן שומר ישראל, כדאיתא בזוה\"ק (נשא קכט:), וכן איתא בזוה\"ק (תצא קעט.) על מלך המשיח, אנת לויתן דימא דאורייתא מארי דכל נונין, לויתן זה על שם אורייתא דאתמר ביה כי לוית חן הם לראשך, וכן איתא בזוה\"ק (בהשמטות לפ' בראשית ז:) וירדו בדגת הים לקבל דרגא דנצח דאחיד ביה משה דגת הים בההוא דרגא אתבריאו יעו\"ש: ", + "ויש הנהגה שמדת מלכות שמים מתנהגת על ידי עבודה עצומה וצמצמים, שהיא מדת יוסף הצדיק, כדאיתא במס' יומא (סט:) זו היא גבורתו וכו' ואלו הן נוראותיו כו', והוא שכבר ראו אז בימי אנשי כנסת הגדולה קצת התגלות נסים בימי מרדכי ואסתר, וכן היה כל הנהגת בית שני: ", + "וזה נקרא הדר מלכות,וכמו שכתוב (דניאל י״א:כ׳) ועמד על כנו מעביר נוגש הדר מלכות וקאי על ממלכת הכהנים בימי החשמונאים, וכדאיתא בזוה\"ק (משפטים קכא.) הדר בעובדיהון דאחידן במארי תורה ומצות, ובזוה\"ק (פקודי רנח.) ולבתר כד גרמו חובין אתעדו שולטנותא דהאי בית שני כו' בגין דערלה קטרוגא ביה תדיר ועל דא הוו כהני זמינין בגויה לקטרגא בהאי ערלה ולהו אצטריך מלה לקטרגא בהדה ולאגנא על בית שני, ולפי שלא היתה מלוכה שלמה, לכן לא נמסרה המלוכה לזרע דוד, רק לכהנים שהם עובדים בפועל, וכדאיתא בזוה\"ק (צו לד:) מאן ממלכת כהנים כד\"א זאת משחת אהרן ומשחת בניו דכד אתברכא כנסת ישראל על ידא דכהני כדין אתקרי על שמיהן הה\"ד ממלכת כהנים. רבי שמעון אמר ת\"ח מלכות כהנים לא אקרי אלא ממלכת דאמליכו לה כהני ועבדי לה גבורתא על כלא, אבל מלכות כהנים אל אקרי, דהא מן השמים אקרי מלכות מלכות שמים ודאי יעו\"ש, וזה שנקרא הדר מלכות, שהוא מדת יוסף הצדיק יסוד עולם, שהוא מדת הצמצום שהוא מלמד דעת שלא להתפשט בימי השבע ולהניח לימות הרעב כדאיתא בזוה\"ק (בשלח נא:) למלכא דאיהו שלים מכלא דעתיה שלים מכלא מה אורחיה דההוא מלכא אנפוי נהירין כשמשא תדיר וכו' טפשא חמי אנפוי דמלכא נהירין וחייכן ולא אסתמר מיניה, ומאן דאיהו חכימא אע\"ג דחמי אנפוי דמלכא נהירין אמר מלכא ודאי שלים הוא וכו' יעו\"ש: ", + "וזאת המדה נקראת הדר, כדאיתא בזוה\"ק (תצוה קפו:) עץ הדר כמד\"א הוד והדר לפניו, מ\"ט אקרי הדר ומאן איהו הדר אלא דא צדיק אמאי אקרי הדר והא אתר טמירא איהו וכו' אלא אע\"ג דאיהו דרגא טמירא הדורא איהו דכל גופא ולא אשתכח הדורא לגופא אלא ביה וכו' ואתכסי ואתגליא יעו\"ש: ", + "וכן מצינו בנביאים במלך המשיח בעת התגלותו, שתחלה יהיה בתכלית השפלות, כמו שכתוב (ישעיהו נ״ב:י״ד) משחת מאיש מראהו והיינו שלא יתראה קבלתו ממדת ההוד, כי משחת הוא היפך מהוד, כמו שכתוב (דניאל י׳:ח׳) והודו נהפך עליו למשחית, וגם לא יתראה בו מדת ההדר כדכתיב (ישעיהו נ״ג:ב׳) לא תאר ולא הדר לו, כי ישועת ישראל הולכת בהדרגה, כדאיתא בזוה\"ק (וישלח קט.) ויאמר שלחני כי עלה השחר ויאמר לא אשלחך כי אם ברכתני רבי יהודה פתח ואמר מי זאת הנשקפה כמו שחר יפה כלבנה ברה כחמה איומה כנדגלות האי קרא אוקמוה ואתמר אבל מי זאת הנשקפה אלין אינון ישראל בזמנא דקוב\"ה יוקים לון ויפיק לון מן גלותא כדין יפתח לון פתחא דנהורא דהיא דקיק זעיר ולבתר פתחא אחרינא דאיהו רב מיניה עד דקוב\"ה יפתח לון תרעין עלאין פתיחן לארבע רוחי עלמא, וכן כל מה דעביד קוב\"ה לישראל ולצדיקיא די בהון הכי כלהו ולאו בזמנא חדא לבר נש דאתיהיב בחשוכא ודיוריה הוה בחשוכא תדיר כד יבעון לאנהרא ליה בעיין לאפתחא ליה נהורא זעירתא כעינא דמחטא ולבתר רב מיני וכדין בכל זמנא עד דינהרון ליה כל נהורא כדקא יאות כך אינון ישראל כד\"א (שמות כ״ג:ל׳) מעט מעט אגרשנו מפניך עד אשר תפרה וגו' כו' אבל ישראל נהורא דילהון זעיר זעיר עד דיתתקפון וכו' יעו\"ש: ", + "ולכן בראשית התגלות צמיחתו אז תעלה צמיחתו מעט מעט צמיחה קטנה, ואז נקרא יונק, כמו שכתוב (ישעיהו נ״ג:ב׳) ויעל כיונק לפניו, היינו כי בימי יניקה מתגדל ומתתאר תואר והדרת פנים, כדאיתא בתקוני זוהר (תיקון ע קכ:) ויגדל הילד ויגמל עד דיתעביד פרצוף כו', וכן הוא מתגדל עד שנקרא צומח, כדכתיב (זכריה ו׳:י״ב) הנה איש צמח שמו שהוא צמיחה היותר גדולה, והיינו בתחלת הגאולה כדאיתא בתקוני זוהר (תקון יג כט:) תשיעאה ברנה ודא דרגא דצדיק חי עלמין מתמן רנה וביה פורקנא הה\"ד (ירמיהו כ״ג:ה׳) צמח צדיק (זכריה ו׳:י״ב) ומתחתיו יצמח ואז יתגדל להגיע להודו וכדמסיים (זכריה שם) והוא ישא הוד, ואז יתאחד בו מלוכה וכהונה יחד כדכתיב (שם) וישב ומשל על כסאו והיה כהן על כסאו ועצת שלום תהיה בין שניהם: ", + "והענין, כי בגלות השכינה יש קטרוג בין שבט לוי ויוסף נגד שבט יהודה, כי לוי ויוסף שניהם ברזא דברית, שכן מצינו בפנחס שהיה כהן וקנא על ברית, וכן שבט יוסף כדאיתא בזוה\"ק (ויקהל רכ.) אמר רבי שמעון בההוא זמנא דיתערון מתי עלמא ויתעתדון בארעא קדישא וקומון חיילין חיילין כלהו על ארעא דגליל בגין דתמן זמין מלכא משיחא לאתגלאה בגין דאיהו חולקיה דיוסף וכו' ודא איהו דקאים בקיומא דברית יתיר מכלא, וכמ\"ש (ישעיה מא) אפרים לא יקנא את יהודה ויהודה לא יצור את אפרים, שאפרים מקנא תמיד את יהודה מפני שרואה שהש\"י שוכן בשבט זה אף שיש עליו כמה קטרוגים, ואפרים אף שמברר עצמו בכל מיני בירורים רואה ששכינה שוכן ביותר בשבט יהודה, ויהודה מיצר בזה ומעיק לשבט אפרים, ובמלך המשיח יתאחדו שניהם, כדאיתא במדרש (פ' ויגש), וזה שנאמר (תהילים כ״א:ו׳) הוד והדר תשוה עליו ואז יקרא חי כמו שכתוב (שם) חיים שאל ממך נתת לו, וכשיגדל בהתגלות לנצח אז יהיה בהשגחה עצומה תמידית מהש\"י, כמו שכתוב (תהילים קכ״א:ד׳-ה׳) הנה לא ינום ולא יישן שומר ישראל, ויהיה נמשל בדגי הים כדאיתא בזוה\"ק (תצא קעט.) אנת הוא לויתן נונא רבא: ולפי שנתגלה בפנים מתחלפים ואי אפשר לעמוד עליו אלא כשיחקור עליו מחדרי הגדולה, היינו שבפנימיות היא כלולה מכל סדר מערכת המדות, וזהו שמתאר מדה זו בהחלזון שג\"כ אי אפשר לעמוד עליו ומתראה בפנים שונים, שלפעמים כשנקשר בארץ ונתקע בה נראה כדומם, וכשמזעזעין אותו רואים בו קצת רטיבות ותנועה מועטת כתנועת הצומח, וכשיעוררו אותו תראה בו תנועת חיים, ובהסתכל עליו בתנועותיו במים הוא כדג, ולכן אין לעמוד עליו אלא כשיבינו לשרשו אז ידעו כי יש בו כל התנועות הנ\"ל, והן הן דברי הרמ\"ע ז\"ל וכוונתו, כי מקור דבריו אסף מהקנה למעשה בראשית, בענין ל\"ב נתיבות, שהובא לעיל, ומהקנה למצוות שהובא במאמרנו הקטן \"שפוני טמוני חול\", שנתקע בארץ וצבעו ירוק, הוא לקוח מהש\"ס מנחות (מג.), וכן הא דאחת לשבעים שנה הוא לקוח מש\"ס (שם), וכמו שבארנו שיש בו כל המראות ומתראה בפנים שונים, ולכן הוא רומז שהוא בריה להראות דמות ודוגמא להתחלפות ההנהגה במדת מלכות שמים: ", + "וכן יש בזה בהצרכת צבע התכלת מחלזון דוקא לציצית כמה ענינים רמוזים להבאים בסוד ה' במצות ציצית שמדוגלת בכל המצות שהיא רומזת לקיום כל המצות, כדאיתא במס' נדרים (כה.) ובכמה דוכתי, שקולה מצוה זו כנגד כל המצות כולן יעו\"ש. שהציצית רומזים ג\"כ להוד מלכות שיש בהם ל\"ב חוטין בסוד ל\"ב נתיבות חכמה ומתבררים בסוד חמשים שערי בינה, ותכלית הבירורים הוא בהוד שבהוד, שהיא מדה ל\"ג והציצית רומזים שיתעלה למעלה מהוד שבהוד: ", + "שענין מצות ציצית, הוא התחברות להתעורר אף מקצה האחרון, כדאיתא בספרי ובמס' מנחות (מא: מב.) אין ציצית אלא יוצא אין ציצית אלא ענף ואמר אביי וצריך לפרודה כי צוציתא דארמאי יעו\"ש בפירש\"י ז\"ל, והיינו כי רוב המצות המה ניתנים בשורש נקודה האמצעית הן באדם והן בהמצוה, כדמצינו מקום המקדש הוא באמצעית העולם נקודת הישוב, וכן אתרוג דומה ללב ולולב לשדרה ותפלין על המוח ונגד הלב שהוא נקודת שורש החיים, וכן תקיעת שופר ברוח חיים שבאדם, אכן מצות ציצית הוא רק בהקצוות מקום שיוצא לחוץ מהעיגול שטלית עגולה פטורה מן הציצית, וזה רומז לאור הש\"י המאיר לאדם מרחוק אף במקום שמתרחק מהשורש, שאף מתכלית הפירוד והריחוק יכול להתעורר לשוב ולהתקרב על ידי מצוה זו, כדמצינו במס' מנחות (מד.) שהציצית הצילו את האדם מן החטא אף שהיה מרוחק מאד בכל דעתו ורצונו והיה בעידנא דיצר הרע דלית מאן דמדכר ליצר טוב, ומ\"מ התעורר לשוב על ידי מצות ציצית, וכדאיתא בזוה\"ק (שלח קעה.) מכנף הארץ זמירות שמענו (ישעיהו כ״ד:ט״ז) דא כנף דציצית וענין זמירות שמענו צבי לצדיק מפורש בזוה\"ק (וילך רפד.) יעו\"ש: ", + "וזה רומזים הל\"ב חוטין, כי אור הבינה מתפשטת עד הוד ושם הוא תכלית הבירורים כדאיתא בזוה\"ק (תצא רפ.) ובג\"ד כד אתגליא אימא עילאה כו' וחמשה נהירין אית לה דאתקריאו קרני החמה עד הוד ומתמן עד הוד הוו נהרין בך כו' יעו\"ש: ", + "והענין הוא, כי עד שם מגיע בירורי אור הבינה, וכן מצינו בבירור מצד האדם שאי אפשר בכח האדם לברר מצדו אלא עד חמשה דורות כדאיתא במס' עדיות (פ\"ב מ\"ו) האב זוכה לבן בחמשה דברים כו' ומספר הדורות לפניו יעו\"ש, היינו שעד חמשה דורות מגיע חשבון האב לבנים, כמו שכתוב באברהם אבינו ע\"ה כי ידעתיו למען אשר יצוה את בניו ואת ביתו אחריו, כמו שנתבאר בשם כאאמו\"ר הגה\"ק זצלה\"ה בחיבורנו סדרי טהרות מס' כלים (קט: ד\"ה תניא) יעו\"ש, וכן הוא בכל פעולת אדם שאף שחושב דרכיו בראשיתם לכלכל דרכיו במשפט מצדו, אכן אין כח דעתו ובינתו מגיע עד לתכלית הפעולה רק עד לתולדה החמישית היוצאה מפעולותיו, ואף בדברים היותר מבוררים כגון מצות צדקה כשהיא מצד האדם ברורה ונקיה כדאיתא במס' בבא בתרא (י' ע\"ב) שנותנה ואינו יודע למי נותנה נוטלה ואינו יודע ממי נוטלה ודממונה עליה כרבי חנינא בן תרדיון, מ\"מ אין בכח האדם לחשוב דרכיו בזה, רק עד תולדת החמישית, א) ליתן ממון שוא נקי מן הגזל וכדומה, ב) שיתן מצדו בנדבת לבו, ג) שימסרנה לגבאי הגון, ד) תפלה להש\"י שימציא להגבאי עני הגון. ומה שיעשה העני עם הצדקה שיקבל, שבאם יעשה מצוה בכח צדקה זו יהיה הנותן מסייע ידי עושה מצוה וכן להיפך, זה הוא תולדה החמישית, שאין על זה כח תפלה מפורש רק צעקה בלב, וזה נקרא הוד שבהוד, ומה שיכול להסתעף מכאן ואילך בזה גם צעקה בלב אפס מבינת האדם, וזה ענין המבואר כמה פעמים בזוה\"ק, שאימא עלאה עד הוד אתפשטת, ותכלית הבירור הוא עד הוד שבהוד, כדאיתא בלקוטי תורה להאר\"י ז\"ל (פ' תזריע) בענין שלשים ושלשת ימי טהרה ובפרי עץ חיים בענין ל\"ג בעומר [עיין בסה\"ק בית יעקב ויקרא פ' בחקתי אות כ\"ט]: ", + "והענין שקצות הריבוע הם ל\"ב, שמונה לכל צד, ומרומזין בל\"ב חוטי הציצית, כדאיתא בזוה\"ק (פנחס רכז. ברע\"מ) הכי סלקא בכל סטרא בארבע כנפי ציצית וכו' לכל סטרא כליל ד' חיות ולכל חיה ארבע אנפין וארבע גדפין אינון ל\"ב וכו' יעו\"ש, ובתקו\"ז (תיקון עשיראה כה:) וכנפי מצוה אולפן רזא דאינון ח' חוטין לכל סטר לקבל ארבע אנפין וארבע גדפין דכל חיה: ", + "ויסוד הריבוע הוא בזוה\"ק בהקדמה (ה:) (פנחס רנ\"ו) בענין שמונת אלפים תחום שבת שני אלפים לכל סטר, אכן הארת שמונת האלפים הם לכל צד כדאיתא בזוה\"ק תצוה (קפ. ושם) בענין תשע נקודין כו' ואינון בשיעורא דחושבנא תמניא נקודין ואנון תשע כו' והכא אתפרשו שבילין לכל סטר דאינון תלתין ותרין יעו\"ש: ", + "וזה ג\"כ בענין העיגול והריבוע כדאיתא בזוה\"ק בהקדמה (שם) את לאסגאה תחום שבת שבתותי דא עיגולא וריבוע דלגו, וכמו שנתבאר שענין ציצית הוא רק בבגד המרובע היוצא בכלל העיגול להקצות, וכדאיתא (שם ו.) ובתקוני זוהר (תיקון ל עג.) מאי מחלליה מאן דעייל לגו חלל דעיגולא וריבוע כו' יעו\"ש, ובזוה\"ק (ויקהל רד.) כל אינון שית יומין ברזא דחד נקודה קדישא וכלהו יומין אתאחדין ביה ואית יומין אחרנין דקיימין לבר בסטרא אחרא ואית יומין אחרנין דקיימין לגו מעגולא קדישא ואתאחדן בנקודה קדישא יעו\"ש, ויומין הם הקצות ברזא דריבוע ושבת היא נקודה האמצעית מהתשע נקודות הנ\"ל תמניא לכל סטר וחדא באמצעיתא ועיין רעיא מהימנא (פנחס רמט:) ובכמה דוכתי בזוה\"ק. וידוע כי שבת וציצית הם מתאחדין, וכדאיתא בתנא דבי אליהו (פרק כו) ויהיו בני ישראל במדבר וימצאו איש מקושש עצים ביום השבת, אמר הקב\"ה למשה מפני מה חלל זה את השבת, אמר משה לפניו רבש\"ע איני יודע, אמר לו הקב\"ה למשה אני אומר לך, כי בכל ששת ימי החול יש לו לישראל תפלין בראשו ובזרועו ורואה אותם וחוזר ממעשיו, אבל עכשיו ביום השבת שאין לו תפלין בראשו ובזרועו לכן חלל זה את השבת, באותה שעה א\"ל הקב\"ה למשה משה צא וברר להם מצוה אחת שיהיו נוהגים בו גם בשבתות וימים טובים זה מצות ציצית, שנאמר דבר אל בני ישראל ואמרת אלהם ועשו להם ציצית יעו\"ש. ונתבאר אצלנו ביאור הענין, שהתנא דבי אליהו מבאר שמצות ציצית ניתנה לישראל אחר חטא מקושש כי הוא תיקון לחטאו, כי כן הציב השי\"ת אשר בכל ימות החול יהיה האדם מברר הטוב מן הרע האוכל מתוך הפסולת, ויחדש בכל יום דבקות בהש\"י, ועל ידי שמשנה מצורה לצורה מחדש ומוסיף בכל יום קדושה. אבל בשבת נאסרו כל המלאכות, כי בשבת מאיר אז רצונו יתברך המופשט מאלו הגבולים, לזה נצרך האדם להביט רק אל רצונו יתברך ולא לחדש שום דבר בפעולותיו לשנות מצורה לצורה. אכן המקושש הביט בעומק טוב הצפון, שע\"ז נסמך לפ' נסכים שהוא למסקא תהומא, אשר אורו יתברך מאיר בכל הלבושים, והש\"י יברר אף מי שנתרחק הרבה שלא יצא מהקיפו יתברך, א\"כ מותר לעשות מלאכה בשבת, כי בכל פעולותיו שורה אורו יתברך כמו שמצינו ששאל מפני מה הקב\"ה מפריח טללים ומוריד גשמים בשבת, וא\"ל משל לאחד שיש לו שתי חצירות והם אצלו רשות אחת, ולזה מאחר שיברר השי\"ת אשר האדם אינו יכול להתרחק מרצונו יתברך, וזו ההארה מאיר בשבת אשר אין האדם יכול לפעול כלל, א\"כ מותר לעשות מלאכה בשבת, כי גם פעולותיו הכל יברר הש\"י וזה היה טענת המקושש. ", + "והאמת הוא שביום השבת מאיר הקב\"ה הנקודה השרשית אשר ישראל עלו במחשבה, ולזה לא שייך כלל אז פעולת אדם, כמו שמבאר בזוה\"ק טעם על תפלין שנאסרו בשבת כי אז נתגלה עטרה דמלכא, ואם יכנוס האדם אז בעטרה שלו פוגם הוא בעטרה של מלך, כי ביום השבת מאיר הש\"י אורו הפשוט אשר מנושא מתפיסת אדם, לזה אסור לאדם שיכנוס אז בתפיסה שלו, ותפלין מורה על דביקות, שהאדם מצדו מחפש ומאיר עצמו לדבק בו יתברך, וזה הוא רק בימי החול, אבל בשבת אין שייך שום התחדשות על ידי פעולת האדם, וכדאיתא בזוה\"ק תפלין במלכות תפלין בז\"א, אבל בעתיקא לית תפלי, וכדאתמר בתקוני זוהר ואיהו קרקפתא דלא מנח תפלין, ולזה נאסרו תפלין בשבת. והנה מצינו אשר בכל מקום שיש התחלפות הזמנים לצאת מגבול לגבול או לשנות מצורה לצורה עלול האדם לשכחה וצריך שמירה, והעמיד הקב\"ה מצוה שעל ידה יכיר האדם שלא יאמר כחי ועוצם ידי, כדאיתא במדרש באת לחרוש לא תחרוש בשור וחמור באת לזרוע כו' עד גלגול עיסה שנתחייב בחלה, ולאחר אפיה ברכת המוציא מהיכא דקדים בשוליה כדי שתהיה לו זו ההכרה, וביום השבת אחר ימי החול אז עלול ג\"כ האדם לשכחה וכמו שביאר בזוה\"ק אשר לפי הנראה היה צריך להיות שימי החול הם גדולים משבת, שבימי החול האדם יכול לברר ולא בשבת. אכן הענין הוא, לא משום שימי החול גדולים משבת, אלא אדרבה משום קדושת שבת, שהש\"י מאיר אז אורו הגדול אשר הוא מנושא מכל פעולת ותפיסת האדם, כדאיתא בזוה\"ק שמברך ביה יומין עלאין, ואם האדם יפעול אז איזה פעולה, יכול לשכוח באורו יתברך לאמר כחי ועוצם ידי, וכיון שהאדם עלול אז לשכחה, לזה העמיד השי\"ת מצות ציצית שיתנהג אף בשבת, וכמו שנתבאר ענין ציצית, אין ציצית אלא יוצא, אין ציצית אלא ענף, והיינו כי אורו יתברך הוא בעגולא וריבוע, עיגולא מורה על היקף שמצד הש\"י, כדאיתא בירושלמי לית ריבוע מששת ימי בראשית, וריבוע מורה על פעולת אדם, ולזה בעת שהאדם מוקף מאורו יתברך אין נצרך לשום שמירה, ולזה בלילה שהאדם אינו פועל שום פעולה פטור מן הציצית, אכן בעת שעושה צרכי הגוף שלו אז יכול להשתקע במדה, אז צריך האדם שמירה שלא ישכח מלהביט לרצונו יתברך, ומאלה הריבועים נסתעף ג\"כ תחום שבת שהוא אלפים אמה ואם ילך האדם פסיעה יתירה הוא בכלל מחלליה הנזכר בזוה\"ק דעביד חלל בין עיגולא לריבוע, וביום השבת יכול האדם ליטול כח יותר כנ\"ל, לזה ניתן מצות ציצית לשמירה שיזכירהו להביט רק אל רצונו יתברך, ותפלין שמורה על התחדשות האדם מצדו אסור בשבת, אבל ציצית שהיא שמירה להחזירו להיקף הש\"י לזה נצטוו אף בשבת: ", + "וזה רומזין הל\"ב חוטין שהם לגו מעיגולא קדישא ול\"ג הוא גבול ההיקף שהוא נגד הוד שבהוד, שעד גבול זה עדיין אינו יוצא מהגבול בפועל רק בכח, ולזה ניתנו במצות ציצית ל\"ב חוטין שיחזירו בצאתו מחוץ לגבול, שבמדת היסוד שם יכול לפגום ויכול להשפיע במקום שאינו כרצון הש\"י, ושם נקרא שיוצא חוץ לגבול עיגולא קדישא. וזה דאיתא בזוה\"ק (פקודי רלג.) ברזא דקו המדה אשתכח אמה חד דאיהו ל\"ב שלישים כד\"א (ישעיהו מ׳:י״ב) וכל בשליש עפר הארץ ואינון ל\"ב שבילין לקבל ל\"ב שבילין דנפקין מלעילא כו', ודא משחתא דאיהו בקדושה יתיר בגין דאית משחתא אחרא דאיהו לחפיא על דא דאיהו לגו דהא במשחתא דחפיא דא על דא ל\"ב לגו ד\"ל לבר וכו' ודא איהו רזא דכתיב (תהילים מ״א:ב׳) אשרי משכיל אל דל כו' יעו\"ש, וכדאיתא בזוה\"ק (פקודי רנ: בשלח סא. האזינו רצט.) שקאי על החוטא שיצא מגבול הטוב עד שהגיע להחזירו לטוב יעו\"ש, שעד ל\"ב הוא לגו מעיגולא קדישא ול\"ג הוא הגבול ול\"ד הוא כשיוצא לבר מעיגולא קדישא, וכדאיתא בענין ל\"ג בעומר שאז מתעורר שם \"כי \"טובים \"דודיך \"מיין כידוע להבאים בסוד ה' שרומז להקפת אהבה הקדומה: ", + "וכן מצינו שמצות ציצית משאיר באדם השארה קבועה, כדאיתא בתקוני זוהר בתיקונים האחרונים (תיקון ה קמב:) ובזכות פקודין אלין ירתין בני נשא תלת קטרין דאינון נשמתא ורוחא ונפשא: ", + "וכן מצינו שמצות תכלת נקרא חותם ואות, כדאמרינן במס' מנחות (מג:) ולאחד אמר הבא לי חותם של זהב יעו\"ש, ובספר הבהיר (לפ' שלח) מאי טעמא אנו מטילין תכלת בציצית ומאי טעמא שלשים ושתים, משל למה הדבר דומה למלך שהיה לו גן נאה ולו ל\"ב נתיבות כו' ומאי טעמא דתכלת אמר השומר שמא יאמרו השומרים הגן שלי הוא נתן להם סימן ואמר ראו הסימן למלך שהוא שלו, שהגן הזה ואלה הנתיבות הוא תקנם ואינם שלי והנה חותמו. משל למה הדבר דומה למלך ובתו שהיו להם עבדים בקשו לילך מרחוק פחדו מן אימת המלך נתן להם סימנו פחדו מן הבת ונתנה להם סימן, אמרו מעתה בשני סימנין ה' ישמרך מכל רע ישמור את נפשך (תהילים קכ״א:ז׳) יעו\"ש, ובמדרש תנחומא (פרשת תרומה) וזאת התרומה אשר וגו' ותכלת וארגמן תכלת שצובעין אותו בדם זכר לאות שכבר התקינו אבות העולם יעו\"ש, ונראה שצ\"ל תכלת שצובעין אותו בדם חלזון זכר לאות שכבר התקינו אבות העולם, כי תכלת שבציצית הוא לאות וחותם כאמור, ואולי משום דקרא וראיתם אותו דגבי ציצית דעל תכלת קאי, דרשי ליה אותו מלשון אות שלו, כמו שדרשו רז\"ל על קרא אל תירא אותו דגבי עוג, ופירשו בזוה\"ק דהוה דחיל מיניה משום דעוג איתגזר בהדי אברהם ואמר ליה הקב\"ה למשה אל תירא אותו לא תדחל לההוא אות דיליה יעו\"ש, הכי נמי דרשי הכא וראיתם אותו היינו התכלת שהוא חותם ואות הציצית וזכו לחותם ואות חוט של תכלת בזכות אברהם אבינו ע\"ה בשכר שאמר אם מחוט ועד שרוך נעל כבמס' סוטה (יז.), ותכלת שבנדבת המשכן היה רמז וזכר לחותם ואות תכלת שבציצית שכבר התקינו אבות העולם, כלומר שזכו בשכר אבות העולם אברהם אבינו ע\"ה, וכן דרש להדיא בזוה\"ק (תרומה קלט.) ותכלת דא איהו תכלת דציצית כו' יעו\"ש, הנה נתבאר, שהתכלת הוא חותם ואות, וחותם רומז לאור הש\"י שקובע לאות חיבור במדת מלכותו כדאיתא בתקוני הזהר בהקדמה (יח.) שימני כחותם על לבך אמרין ישראל בגלותא אע\"ג דאנת תסתלק לעילא דיוקנך לא אתעדי מנאי לעלם כההוא חותם דבההוא אתר דאתדבק ביה רשימו דמארי חותמא לא אתעדי מיניה, ובתיקון כ\"ב (סה:) דאע\"ג דחותמא אשתאר בידך רשימא דיליה בפתקא איהו יעו\"ש. והוא שחיבר ישראל עם הקב\"ה ע\"י מצות שכולם כלולים במצות ציצית זה משאיר השארה קיימת, כדאיתא במס' קידושין (מ.) הזכות יש לה קרן ויש לה פירות שנאמר (ישעיהו ג׳:י׳) אמרו צדיק כי טוב כי פרי מעלליהם יאכלו, עבירה יש לה קרן ואין לה פירות שנאמר (שם) אוי לרשע רע וגו' יעו\"ש, והיינו שאין כח השארה לחיבור קבוע אלא בטובה: ולכל אלה יש רמזים נסתרים במצות ציצית בחלזון בכל סימניו ובתכלת במראהו וגווניו נכרים ליודעי חן ישימו לב ויבינו וישכילו: ", + "(השלמתי זה המאמר פה ראדזין ערב חג השבועות תרח\"ם): ", + "והנה יש עוד אתנו חבילות תשובות ופלפולים, במאמרנו הקצר \"שפוני טמוני חול\" ובענינים שבמאמרנו הנוכחי, אכן אם באנו לכתוב הכל, אין אנו מספיקין, וגם לאפיסת הפנאי כי אחר אשר עזרנו ה' לברר ההלכה בכל פרטיה, נחוץ להתחיל אי\"ה להשתדל למעשה לבחון אופן הוצאת צבע התכלת מדם החלזון בעזהש\"י, ועוד חזון למועד: מאחר שבעיקר הדבר ת\"ל עזרני הש\"י לברר ההלכה ברורה כשמש בצהרים לאמתה של תורה, כי כל הסימנים של החלזון שנתבארו בדברי חז\"ל המה בחלזון זה שמצאנו, והם סימנים מובהקים שבמובהקים שסומכים עליהם בכל דיני התורה, ובפרט הצטרפות כל הסימנים, וכל יודע דת ומבין בינה יראה כי כל דברי ההלכה בזה ברורים, כי בזה התכלת הוא מקיים מצות תכלת ודאי דאורייתא, ואף מי שאינו יודע לדון בהלכה, ולא יכול לשפוט אם מקיים בזה התכלת מצוה ודאי דאורייתא, אם רק יודע כי ספק דאורייתא לחומרא, ג\"כ ידע שמחויב להטיל זה התכלת בציציותיו משום ספק, כיון שאין צריך ברכה מיוחדת משום תכלת, ואין בדבר שום צד איסור כמו שנתבאר לעיל (פרט החמישי): ", + "והנה הפעם אודה את ה' השם נפשנו בחיים, כי אחר אשר זיכנו לברר ההלכה הברורה, בעזרתו התחלתי לעסוק במעשה, להוציא לאור מלאכת שמים, ובאתי דרך הים, והנני כהיום יום שנכפל בו כי טוב לסדר כי טוב בעיני ה' לברך את ישראל פה עיר וויניציא, ואחר יגיעה רבה מצאתי את החלזון, באי קטן בקצה לשון ים המערבי, בשיעור הראוי לאסוף את דמו שיהיה די לצביעה, שאף שנמצא בכל הים, אכן אינו רק מועט, ובשגם אין טבעו שוה בכל המקומות, שבהרבה מקומות תיכף כשמרגיש שניצוד יזרוק כל דמו מתוכו להים ולא ישאר בו מאומה, ורק איים מיוחדים ומעטים המה ששם ימצא באופן שיש בו הדם, והבנתי מאמר הכתוב (יחזקאל כ״ז:ז׳) תכלת מאיי אלישה, והרי באמת החלזון נמצא בכל גבול איטליא בים התיכון, אכן באופן הנ\"ל אינו נמצא רק באיים מיוחדים, ובזמנים מיוחדים בשנה יתראה באיזה ימים בשפע, ואז יסובבו סוחרים לקנותו לעשות ממנו צבע הציירים כנ\"ל בפתיחת מאמרנו. והנה התחלתי לעסוק במלאכת המצוה בגודל יגיעה, כי הוכרחתי לחפש אופן בהמלאכה שאוכל להחליט שבאופן זה נעשה בימי מציאות התכלת לפנים בישראל, שאם לא יוכל להעשות רק ע\"י כלים שנתחדשו בימים האחרונים, מכלי מלאכת ההרכבה וההפרדה (כימיא) שלא היה אז, איך נוכל להחליט שנעשה אז באופן כזה, ולא יתכן לומר שהיו להם כלים כאלה, שהרי בטח היו נזכרים במס' כלים ושבת, וכן בסממנים הוכרחתי לדרוש בסממנים הנודעים לי שהיו בימי מציאות התכלת הנזכרים בש\"ס, באופן שאוכל להחליט כי כן נצבע אז, ואף שאינו נזכר בש\"ס מה הם הסממנים, ומבואר מזה להדיא שאין קפידא בזה איזה סממנים ליקח, כי העיקר הוא הדם, ובאיזה סממנים שיוכל להוציא ממנו צבע התכלת יהיה מה שיהיה שפיר דמי ויכולים לצבוע, וכמו שמבואר מלשון הרמב\"ם ז\"ל (פ\"ב מה' ציצית ה\"ב) שכתב נותנין עמו סמנין כמו הקמוניא וכיוצא בהן כדרך שהצבעין עושין כו' יעו\"ש, ובאמת בלשון הש\"ס (מנחות מב:) לכאורה יפלא, הרי לא בא לסתום אלא לפרש, האי תכילתא היכי צבעיתו לה, ולמה לא פירש להדיא איזה סממנין מייתינן. אכן הדבר פשוט, לפי שבאמת בטבע הצבע אין ביכולת להחליט ולהגביל סממנין אחדים לכל פעם, כי לפעמים צריך להוסיף או לגרוע בסממנים, והוא תלוי בתהלוכות תסיסת הצבע והבישול, ואין זה ביד עושה הצבע לידע בזה גבול מיוחד, רק כפי העולה בהמלאכה צריך להוסיף או לגרוע בהסממנים, כנודע בכל צבע. ואף שכמעט כל הסממנים הניתנים להצבע הם סוג אחד, אכן למיניהם הם מחולקים, אכן עם כל זה על כל פנים צריך שיהיה רק מאלו הסממנים שהיו בימים שהיה התכלת נוהג, וששייך בהן מלאכת זריעה וקצירה וכתישה וכל מלאכת עבודה שנזכר במס' שבת שהיה במשכן בסממני הצבע, וכן אופן בישול הסממנים שנזכר בראשונים עיין תוס' (שבת קו. יבמות ו:) ובספר הישר לר\"ת ז\"ל ובמאירי מס' שבת. כל אלה עלו בידי בעזה\"י שהם נצרכים בסממני צבע התכלת, וראיתי עוצם כח תורת הראשונים כמלאכים, שאף מה שלא עשו בפועל הגיעו בפלפולם לכל סתום לכוון לאמתה של תורה, כי סוד ה' ליראיו, וכל מה שכתבו לתרץ ההלכה שבאופן זה נעשה כן הוא באמת, ואין באפשר לעשות באופן אחר: ", + "אכן בזה סמכתי להשתמש בכלי בחינה, לבחון הבישול ותסיסת הצבע, במקום שהראשונים היו בקיאים ומבינים בעיניהם וכח הרגשתם בלא כלי כנודע שהרגשתם וחושם היו אז חדים וחריפים יותר מהרגשתנו. אכן לאשר גם עתה בקושי אנו יכולים להכיר בהרגשה ומבינות העין, ורק שאנו חוששין על הרגשתנו שמא אינה הרגשה בטוחה, בזה סמכנו על כלי בחינה, וכן במלאכת הסממנים והוצאת הצבע מה שנעשה אז בכלים פשוטים וגם אנו יכולים לעשות זאת בכלים פשוטים, אלא שאצלנו הוא בדרך קשה, סמכנו לשמש במכונות חדשים, כיון שהוא רק להקל מלאכת העבודה, והוא ביכולת גם אצלנו לעשות בכלים פשוטים. ובעזה\"י עלה בידי להוציא מהדם השחור כדיו את צבע התכלת, באופן שאין שום דבר מסייע להצבע רק דם החלזון, והסממנים הם משוללי צבע, ורק פועלים להוציא הצבע מהדם. וכל זאת מי שרוצה לראות מלאכת הוצאת הצבע, יוכל לבא ואראהו בעזה\"י.", + "וראיתי לסדר בקצרה סדר עשית הציצית עם התכלת, ויזכנו ה' לקיים המצוה כמאמרה, כדאיתא במס' שבת (סג.) כל המקיים מצוה כמאמרה אין מבשרין אותו בשורות רעות שנאמר (קהלת ח ה) שומר מצוה לא ידע דבר רע: ", + "וזה סדר עשית הציצית, כפי מה שנתבאר לנו מזוה\"ק וכתבי האר\"י זצוקללה\"ה: ", + "א. אחר קשר העליון הסמוך לכנף, לוקח חוט אחד מן הלבן וכורך בו כריכה אחת על שאר החוטין בצד הבגד, ומניחו ולוקח חוט התכלת וכורך בו שתי כריכות בצד כריכה של לבן, ואלו השלש כריכות הם הנקראים חוליא: ", + "ב. ומרחיק מעט, ועושה שלש כריכות בחוט של תכלת לבד, והיא חוליא השניה: ", + "ג. ומרחיק מעט, ועושה כריכה אחת בחוט של תכלת, וקושר שני קשרים ועושה עוד שתי כריכות בחוט של תכלת לבד, ואלו השתי כריכות שאחר הקשר מצטרפין עם הכריכה האחת שלפני הקשר, והיא חוליא השלישית: ", + "ד. ומרחיק מעט ועושה שלש כריכות בחוט של תכלת לבד, והיא חוליא הרביעית: ", + "ה. ומרחיק מעט ועושה שלש כריכות בחוט של תכלת לבד, והיא חוליא החמישית, וקושר שני קשרים: ", + "ו. ועושה שלש כריכות בחוט של תכלת לבד, והיא חוליא הששית: ", + "ז. ומרחיק מעט ועושה שלש כריכות בחוט של תכלת לבד, והיא חוליא השביעית: ", + "ח. ומרחיק מעט ועושה שלש כריכות בחוט של תכלת לבד, והיא חוליא השמינית: ", + "ט. ומרחיק מעט ועושה שתי כריכות בחוט של תכלת לבד, וקושר שני קשרים, ועושה עוד כריכה אחת בחוט של תכלת, וזו הכריכה שאחר הקשר מצטרפת עם שתי הכריכות שלפני הקשר, והיא חוליא תשיעית: ", + "י. ומרחיק מעט ועושה שלש כריכות בחוט של תכלת לבד, והיא חוליא העשירית: ", + "יא. ומרחיק מעט ועושה שלש כריכות בחוט של תכלת לבד, והיא חוליא האחת עשרה: ", + "יב. ומרחיק מעט ועושה שלש כריכות בחוט של תכלת לבד, והיא חוליא השתים עשרה: ", + "יג. ומרחיק מעט ועושה שתי כריכות בחוט של תכלת לבד, ומניח את חוט התכלת, ולוקח חוט הלבן וכורך בו כריכה אחת בצד שתי הכריכות של תכלת, וקושר שני קשרים והיא חוליא השלש עשרה. זה הוא סדר עשית הציצית והתכלת: ", + "וצריך להיות נזהר בשעת כיבוס הטלית, שלא יכבס בבורית הנקרא (זייף), וכן לא במלח הסאדע וכדומה, כי כל אלו מעבירין ומקלקלים צבע התכלת, כמו שנתבאר לעיל (פרט הרביעי), אלא יכבס בחומץ או במלח (קרעמעטארטארע) שהיא כביסה יפה ואינון מסיר את צבע התכלת, כמו שנתבאר (שם) או להסיר הציצית בשעת כביסה, או לעשות כהא דמנחות (מא:) רב חנינא עביד ליה סיסא רבינא חייט להו מיחט, וכמו שביאר רבינו גרשום מאור הגולה ז\"ל הובא לעיל (פרט הרביעי): ", + "ומעתה ה' יברך את ישראל, בזכות מצות ציצית כמאמרה, ויסיר ממנו כל רע וכל מחלה וכל פגע וכל קללה וכל שנאת חנם, וכמו שכתב הרמ\"ע מפאנו ז\"ל במאמר צבאות ה' חלק שני וז\"ל: ודע כי תכל\"ת הוא בגימטריא שנאת חנם, ולכן אפשר לומר טעם למה חלק קרח על תכלת, כי היה לו שנאת חנם על משה ואהרן, ולכן היה מתלוצץ על מעלת התכלת שהיא מכפרת על שנאת חנם, כנזכר לעיל טעם לדבר שהוא מכפר על שנאת חנם, ובלבד שישוב ממנה האדם בתשובה גמורה ויסירם מלבו ותועיל לו מאד להשיג המבוקש הזה עכ\"ד הקדושים זלה\"ה. ובאמת זה הוא העיקר הגדול באריכות העכבת הגאולה, כדאיתא במס' יומא (ט:) אבל מקדש שני שהיו עוסקים בתורה ובמצות וגמילות חסדים מפני מה חרב, מפני שהיתה בו שנאת חנם ללמדך ששקולה שנאת חנם כנגד ג' עבירות עבודת כוכבים וגלוי עריות ושפיכות דמים יעו\"ש, וה' יקבץ נדחינו מארבע כנפות הארץ,ויגאל אותנו בקרוב וייחד לבבנו לאהבה וליראה את שמו וליחדו באהבה, ויברך את עמו ישראל בחיים טובים ושלום: ", + "נשלם הוצאת המאמר יום שנכפל בו כי טוב. ", + "בשנת מציאות חלזון לפ\"ק בהל\"כ ואע\"י" + ] + ] + }, + "schema": { + "heTitle": "פתיל תכלת", + "enTitle": "Ptil Tekhelet", + "key": "Ptil Tekhelet", + "nodes": [ + { + "heTitle": "שער", + "enTitle": "Title page" + }, + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Ptil Tekhelet/Hebrew/merged.json b/json/Halakhah/Acharonim/Ptil Tekhelet/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..3efec447e5e99ae7ba192ace3a8e7d14ab0d5c5c --- /dev/null +++ b/json/Halakhah/Acharonim/Ptil Tekhelet/Hebrew/merged.json @@ -0,0 +1,402 @@ +{ + "title": "Ptil Tekhelet", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Ptil_Tekhelet", + "text": { + "Title page": [ + "מאמר פתיל תכלת", + "והוא חלק שני למאמר \"שפוני טמוני חול\" אשר הוצאנו לאור בעזהש\"י בשנת תרמ\"ז שבו נתבאר אפשרות מציאת התכלת בזמן הזה. ובחלק הזה יתבאר שהחלזון נמצא על פי הסימנים המבוארים מדברי חז\"ל שהם נמצאים באותו חלזון הנמצא, שמורים באצבע שזה הוא החלזון שבדמו צבעו את התכלת לפנים בישראל למלאכת המשכן ולציצית. וגודל יקרתו אז. וזמן העלמתו. ולאיזה סבה נעלם. ודיני פרטי מראה התכלת והצביעה והבדיקה ומעלות התכלת וסגולותיה היקרים, ודיני הטלת התכלת בציצית הכריכות והחוליות, וקונטרס שער התשובה לבאר קצת דברינו במאמרנו הראשון: ", + "אשר העליתי והכינותי בעניי הצעיר והדל באלפי ישראל גרשון חנוך באאמו\"ר הרב הגאון הקדוש מוהר\"ר יעקב זללה\"ה מאיזבצא\n" + ], + "Introduction": [ + "הודות לה' השם נפשנו בחיים, הנה זה שנה אשר הוצאנו מאמרנו הקטן שפוני טמוני חול למען אראה מה יענה ישראל על אודותיו. ומעת ההיא חלפו עברו קיץ וחורף קור וחום, והנה הגיעוני הרבה חבילות תשובות בכתב ובעל פה מהרבה חכמי וגדולי ישראל. ובעזהש\"י מכלם לא היה אחד שישיג בשורש הענין, ורק בפרטים אחדים הקשו על דברי ושמחתי בפלפולם. והנני בעזהש\"י בקונטרס הזה להשיב אמרי אמת על כל אשר שאלו ויגדיל תורה ויאדיר, ועל ידי קושיא ופירוקה ממילא רוחא שמעתא: ", + "ולאשר בעת כי הוצאנו המאמר עדיין לא ראינו את החלזון חי, ולכן העמסנו עלינו ליסע למרחקים ארחות ימים ובאנו לגבול ים התיכון במדינת איטליא בעיר נעאפולי, אשר שם מקום היותר נמצא כל חית הים, ושם מקום אוסף חית ורמש הים תחת חבורת עושי שכר אגמי נפש חית הים. והוא בנין גדול של אבנים במעמקי ארץ על שפת ים התיכון. והוא שדרות בנינים חדרים בנוים מזכוכית לבנה ומי הים תמיד יחלופו חליפות. ובהם כל חית הים הולכים חפשים ויתראו ע\"י כותלי הזכוכית. ושם יתראה כל חיה בכל תהלוכותיה וסדר מאכלה והלוכה וכל פרטי מעשיה. וראיתי שם את החלזון חי הולך חפשי והנני לרשום כל סימניו וסדר תהלוכתו. הרבה ראיתי בעצמי, והרבה אשר נרשם שם כל חיה ותהלוכותיה אשר לא יוכלו להראות רק בזמנים שונים כמו שיתבאר. וכן הנני לרשום כל הידיעות מהצבעים אשר אספנו מעת הוצאת המאמר עד עתה, ובאיזה זמן היה נוהג צבע התכלת, וגודל יקרותו בזמן מציאותו, ומתי נתבטל, ומאיזה סבה: ", + "החיה הזאת שמה (סעפיא אפיצענאלע, או קעפאלי פאדי). היא נחשבת למיני חית הים רכות הבשר. מחיתו מחיות קטנים דרי הים, אשר בעברו ארחות ימים לבקש מחיתו בתואר חיות הים הטורפות אשר יטרוף בענין נערך להפליא. ואין לו בשריריו כמו במלתעותיו כדי טורפו. הנכבד שבכלי טרפו ונשקו הוא עטרת פתילים בעלי הרגש ותנועה רבת החוש ועצומי התנועה, ובתוכם שני זרועות בשר או כרעים ארוכים. הפתילים יוצאים מראשו וסובבים סביבו, למען אשר יעזרו לו לשלול שללו, ובהם יתאזר למהירות משיטתו במרוצה ביתרון הבשר, אשר לזה יכנו אותו חוקרי הטבע בשם בעל רגלי הראש, בלשון רומי (קעפאלי פאדי) ובלשון אשכנז (קאפפיסער): ", + "החיה הזאת נקראת בלשון העם דג הדיו (טינטענפיש), יען כי יכיל בקרבו דם שהוא שחור כדיו, אשר יכינו ממנו צבע חום כהה, והוא יקר מאד יצלח לציירים מציירים תמונות היקרות. הדם הזה הוא מכונס בכיס, והכיס יש לו פה שיכול להוריקו דרך המשפך אשר לו, והדם הזה אינו דם חיותו, כי יש לו דם מיוחד הסובב בגידו כשאר בעלי חיים: ", + "במרבית פלאי סגולותיו וביחוד אמיץ כח זרועותיו להחזיק ולהתנועע, נעלה הוא בערך גדלו על כל חית הים. כי כפי ערך גדלו יש בו כח עצום מאד וסגולות נפלאות, והרבה משכה עליו לב ועין חוקרי הטבע לחקור אודותיו. ומימות החוקר הגדול אריסטו הרבה באופנים שונים לחקור בחיי חיה הזאת. ובכל ספרי החקירה החדשים הרבו לדבר מפליאותיו. כן יספר סובב הכדור העובר ארחות ימים ממדינת בריטניא דערווין. וצייר אותו ואמיץ כחו, שאחר אשר ישאר באדמת רפש וטיט, או לפעמים ישאר בבוץ אחר אשר ישקע הים פלאט, אם לא יתלוה את שיבת הים לשוט למעמקיו, גם אז לא יוכל להתצודד, כי בזרועותיו הארוכים ובפתילי המציצה ביכלתה לדחוק ולהתחבא בנקיקי האדמה ולהתאחז בחזקה עד אשר יקשה לנתקה: ", + "וביותר נפלא שעל ידי שריר בטנו, שהוא בתואר שק הנערך בתמונת נוצות, ובסנפירו הסובבו ישוט בהם אחורנית. והמים אשר יבלע בקרבו לעת שאפו רוח, יוכל לפלוט ולקלח אותם בכח עצום ועוז דרך המשפך שהוא סילון אשר לו כתבנית משפך ועל ראשו כשפופרת, וכח קילוחו גדול כל כך עד שבעת יקלח המים יקפוץ לאחוריו כקפיצת קנה רובה בירותו החץ. וכאשר יתרדף ויתלכד ירוק מקרבו דמו השחור כדיו דרך המשפך, וכל המותרות ידחה דרך השפופרת אשר לו היוצא משרירו נגד פיו, כן זווגו הוא דרך המשפך: ", + "ובמים יתאזר להגן בעדו נגד לוחמיו בעצמה ובמהירות, כבן קשת יחפוז פתיליה וקצהו לנתר על ידם מקצה הבצה לקצהו השני אל המים, וכהרף עין יצבע את המים בצבע חום כמראה ערמון כהה על ידי דמו השחור כדיו, אשר ירוק ויזרוק מתוכו לרפוש את המים שלא יתראה. אכן עי\"ז יוכר מקום מחבואו: ", + "מראה גוו ישתנה בכל רגע. כי מראה גוו מכלול צבעי יופי הכלולים בו בתולדתו וצבע מפני צבע יחלוף ויבא. אכן בכל ההתחלפות הוא מראה תכלת, לפעמים תכלת בהיר ולפעמים כהה ומעורב בו מעט ירוק חלמוני, ופעמים מעורב בו מראה צהוב ירוק ועוד שללי צבעים שונים ויפעול זאת ע\"י מרוצת דמו הצבעי, אשר הם עצורים באריגת חדרים קטנים אשר בעורו המלאים צבע הנקראים (חראמעטראפיע) שהם ורידי הצבע, ועל ידי התכווצותו והתפשטותו יתחלף, צבעו ומראהו, שבהתכווצותו יתמעט אסיפת הצבע בהחדרים וגם עורו יתכווץ ויתעבה, ובהתפשטותו יתרבה ועורו יתפשט ויתראה ביותר הצבע שבתוכו: ", + "תמונתו היא כביצה ארוכה, ויוכל לגדול בערך שנים עשר עד שמונה עשרה אצבעות כפי מקום משכנו. במקום שהאקלים חם יותר יגדל יותר. סביביו יסובב סנפיר על כל גופו חוץ מראשו. יש לו שלפוחית הרוח כשלפוחית הדגים, אשר ברצותו לעלות ימלא שלפוחיתו רוח ועולה לצוף על פני הים. השלפוחית מעוטף במעטפת שריר האמיץ אשר יעלה מתוך חריץ עמוק אשר משם יפרדו עורקיו למעלה לעומת ראשו ולמטה. בקצה ראשו הוא פתח פיו שהוא בתמונת חרטום. ולחייו יגבהו וסביביו רבת פתילי המציצה אשר קצהם מכוסה ביבלות, וקצת מהם במראה אלמוג (קרעלע) וגם הם מפוצלים פצלות רבים. ובזווגו שהיא באחת הפתילים ישאיר מהיבלות ברחם הנקבה: ", + "בשני צדדיו ילטשו עיניו הגדולים בצבע מתנוצץ, אשר תכונת בנינם כמעט דומים לעיני האדם, כן ורידי הראות ושורי עיניו בתכלית שלימותם בכח תנועה. כל גופו זולת ראשו מעוטף במעטפה כמו מלבוש, וסביב הוא פתוח כלבוש אדרת. מתחת בטנו הוא כמו שחוס קשה. ומלמעלה הוא לבוש דק, ותחתיו עצם סודי הנמכר במרכולת יצלח לכמה ענינים. בגופו בתוכו יש לו עצם קשה בתבנית עצם מפתח הלב. לא יחיה רק במי הים ולא במים מתוקים. הוא נמצא באיי אלישה (איטליא) בים התיכון, ובארץ ישראל בחופי הים, ועיקר בחוף ים חיפה במקום שהרים יוצאים מן הים, ובהתגעש הים, ועולה לפעמים אחר שחוזר הים מזעפו ישאר בההרים ונשקע בארץ וחופר ומתדבק בבקיעת הארץ: ", + "ומענין הצבעים הנני לרשום להודיע מהידיעות אשר אספנו מזמן אשר הוצאנו מאמרנו הקטן \"שפוני טמוני חול\" עד עתה: ", + "הנה בכל ספרי מחקרי שלל צבעים ובכל ספרי וחכמי מלאכת ההרכבה והפרדה, אין שום ידיעה איך לצבוע צבע התכלת בדם ממיני בעלי חיים. אכן כולם יודעים שבימים הקדמונים כשהלכו ישראל במדבר ערב, והמצרים היו יודעים לצבוע צבעי תכלת טובים מאד ומתקיימין בדם ממיני בעלי חיים מחיות הים. כי נמצאו הרבה חנוטי מצרים מחותלים בחתולים מצובעים, אשר המה מונחים יותר משלשת אלפים שנה וצבעם התכלתי קיים ביפיו. וכן נודע להם מרשימת דברי הימים קדמונים שעלה ליטרא צמר מצובע תכלת במחיר אלף דינר, שהוא כהיום לפי חשבון מדינתינו בערך שלש מאות רו\"כ, ועוד היה במין הזה מובחר שעלה יותר: ", + "וכן בימי היוונים והרומים בימים הקדמונים, היה נחשב צמר הצבוע תכלת ליקרות גדול, והיו לאות רוממות השררות, וכפי רוממות ממשלתם כן היו נושאים חגורות ובתי ידים ואבנטים מצובעים בצבע התכלת, כל אחד ברוחב ידיעתו כפי מדרגתו: ", + "וגם זאת נמצא בין כתבי רשימות חיי אלכסנדר מוקדון בעת נצחו מלחמה אחת, נחשב בחשבון השלל שמצא בגנזי מלכים ששבו צמר צבוע תכלת עלה במחיר חמשת אלפים טאלענטין, שהוא בחשבון מעות מדינתנו בערך שנים עשר וחצי מילאן רו\"כ, והצמר היה מונח כבר באוצר המלך מאה ותשעים שנה: ", + "ומלאכת הצביעה היה ידוע אז במדינת טוראס, ומעת נהרסה המדינה הזאת וכל סביבותיה בחופי ים התיכון על ידי הישמעאלים נשכח מלאכת הצביעה, וחפשו אחר צבעים אחרים לצבע תכלת ממיני הצמחים. וזה היה בערך משנת תע\"ה עד שנת תק\"ג באלף החמישי, בזמן הגאון רבינו שמעון קיירא בעל הלכות גדולות המובא בבעל המאור במסכת שבת (פ\"ב), שפסק להלכה שהתכלת והלבן מעכבין זה את זה, ושפיר לא פטר נפשיה מציצית בפסקו, כי בימיו עדיין היה התכלת מצוי קצת: ", + "ובענין יקרותו אינו לפלא שהיה יקר כל כך בימי קדם. כי גם היום הצבע הנלקח ממנו לא ישתמשו בו רק הציירים המהוללים מאד. כי הציירים הקטנים שאינם מפורסמים באומנותם יסתפקו במינים אחרים דוגמתו, שלא מדם החלזון, הנלקח בזול הרבה, ורק הציירים הגדולים ומהוללים שמציירים תמונות יקרות ומחפשים אחר צבעים בהירות וחיות ישתמשו בו. וגם המה רק מעט מזעיר נצרך להם זו הצבע, כי קורט אחד של צבע יספיק לו לכמה שנים, לאשר רק מעט צבע ממין אחד יוצרך לבא בהתמונה. וקורט אחד של צבע אין בו אף חלק אחד ממאה בליטרא, וגם הוא אינו כולו מצבע שכבר מעורב בו שרף עצים וחלב חטה וכדומה, עד שאין בו אף חלק רביעית מגוף הצבע, ועם כל זה עולה מחיר קורט א' רו\"כ. וכאשר הייתי בימות החורף במקומות שנצוד בהם, אכן יען זמן צידתו הוא רק בחדשים ידועים בימי הקיץ, ורציתי לקנות מעט מהדם לנסיון, ולא השגתי בכל מדינת איטליא אף משקל שעורה אחת. וכן אמרו לי הסוחרים שסוחרים בזה, שכל מה שניצוד בזמנו ישלח תיכף לעיר רומי, ששם בית מלאכת קורטי הצבע. ונוסעים אנשים אחר הזמן ומחפשים מה שנצוד בזמן מה אחר הצידה, כי לא יפסיק צידתו בבת אחת רק יתמעט על יד על יד, וקונים אותו עד שלא ישאר אף מעט מן המעט, ואי אפשר להשיג רק מה שכבר מעורב עם שאר מינים בבית המלאכה בעיר רומי. וכ\"ש בימים הקדמונים שהיה נצרך לכל העולם לצביעת בגדים יקרים, אינו לפלא אם עלה מחירו יקר כל כך. ואף שצבע קלא אילן היה גם אז, לא חשבוהו לצבע מתקיים, ולא יצלח לצביעת בגדים יקרים: ", + "והנה אחרי שחנני הש\"י. ובעזרתו ית' הוצאנו לאור מאמרנו הקטן \"שפוני טמוני חול\", לבאר שמציאות התכלת בזמנינו אינו מן הנמנעות, ותהלה לאל יתברך כי הקים מעפר דל אותי השפל שבשפלים, והנחני עד כה במעגלי צדק למצוא את החלזון, כן יעזרני ויהיה עמדי בדרך אשר אנכי מוכן לנסוע ארחות ימים להביא את דמו ולהוציא לאור צבע התכלת, ראיתי כעת להוציא לאור ג\"כ \"מאמר פתיל תכלת\" כאשר יעדנו בחתימת מאמרנו \"שפוני טמוני חול\". וזה המאמר יכלול שמונה פרטים: ", + "הפרט הראשון להראות באצבע שזה החלזון שמצאנו הוא הוא אותו חלזון שדברו עליו חז\"ל שדמו ראוי לתכלת, ובאור אחד עשר סימניו: ", + "הפרט השני במראה התכלת: ", + "הפרט השלישי בדיני הצביעה, ובו שני סעיפים: ", + "הפרט הרביעי בענין בדיקת התכלת: ", + "הפרט החמישי במעלות התכלת וסגולותיה: ", + "הפרט הששי כמה חוטי תכלת צריך להיות בציצית: ", + "הפרט השביעי בדין כריכת התכלת על הציצית ובדין החוליות והקשרים: ", + "הפרט השמיני קונטרס שער התשובה לבאר קצת דברי מאמרנו הראשון, ובו עשרה סעיפים: ", + "ואני תפלה כי יהיו נא אמרינו לרצון לפני אדון כל. ויהא רעוא דאימא מלא דתתקבל ואגורה באהלו עולמים. וזכות אבותי הקדושים אשר התהלכו לפניו יזכני להיות ממזכי הרבים בדברי מצותיו: " + ], + "": [ + [ + "פרט הראשון: להראות באצבע שזה החלזון שמצאנו, הוא הוא אותו חלזון שדברו עליו חז\"ל שדמו ראוי לתכלת. ", + "הנה אחר העמל והתלאה לחפש חפש מחופש אחר החלזון להוציא ממנו צבע התכלת, כאשר הערנו במאמרנו הקטן \"שפוני טמוני חול\" אשר הוצאנו לאורה שנה שעברה, כי מצוה רבה וחיוב מוטל הוא על כל אשר ידו משגת לחפש עד מקום שידו מגעת. ות\"ל היינו בזה נאה דורש ונאה מקיים, ולא נתננו שנה לעינינו ותנומה לעפעפנו, וחפשנו עד מקום שידנו יד כהה מגעת, לזאת הננו מן המודיעים כי בעזרתו יתברך ובחמלתו עלינו אחר החיפוש מצאנו את החלזון שדברו עליו חז\"ל, בכל סימניו שנתנו בו חז\"ל, כמו שנתבאר במאמרנו הקטן הנ\"ל.", + "א. מקום מציאתו של זה החלזון הוא בים המערבי סמוך לארץ ישראל ובחוף ים חיפה. כדאיתא בש\"ס מסכת שבת (כו) אלו ציידי חלזון מסולמות של צור ועד חיפה הרי שהחלזון נמצא שמה, וכן מה שזה החלזון הוא נמצא בים התיכון במדינת איטליא, והחלזון היה מצוי במדינת איטליא, כדמוכח מהאי דכתיב (ביחזקאל כ״ז:ז׳) תכלת וארגמן מאיי אלישה היה מכסך, ותרגום יונתן ממדינת איטליא, והנה בזוה\"ק בכמה דוכתי מבואר שהחלזון נפיק מים כנרת, וכבר העירוני בסתירה זו מהזוה\"ק להש\"ס במאמרנו הנ\"ל. וביותר תמוה מה שמבואר בזוה\"ק (בשלח מה: תרומה קמט.) דים כנרת הוי בעדביה דזבולן, והרי בזבולן ירכתו על צידון כתיב ושם ים המערבי, וים כנרת בחלקו של נפתלי היה. וראיתי להרמ\"ז בסוף ספר מקדש מלך שהביא שהראשונים העירו בה, והרמ\"ק תי' דלאו בים הגשמי איירי אלא בשל מעלה והיא המלכות, והרמ\"ז כתב על זה דלא דייקי היטב דחלזון לא היה גדל בים הגדול אלא בים כנרת, ואע\"ג דבקעת גינוסר לא היתה של זבולן, ימא של גינוסר הוה שלו יעו\"ש. ", + "אכן באמת דבריו ז\"ל מרפסין איגרא, דמה שכתב דחלזון לא היה גדל בים הגדול הוא נגד הש\"ס שבת הנ\"ל, אלו ציידי חלזון מסולמות של צור ועד חיפה, ואלו המקומות בחופי ים מערבי נינהו. ואשתמיטתיה נמי האי דספרי (ברכה, פסקא שנד) אמר ר' יוסי פעם אחת הייתי מהלך מכזיב לצור וכו' השמים מקום בים וכו' ובפסיקתא זוטרא הגירסא להדיא מקום בים הגדול יעו\"ש. ומה שכתב ואע\"ג דבקעת גינוסר לא היתה של זבולן ימא דגינוסר הוה שלו, אשתמיטתיה ש\"ס מפורש במסכת בבא קמא (פא:) ת\"ר ימה של טבריה בחלקו של נפתלי היתה, ולא עוד אלא שנטל מלא חבל בדרומה, לקיים מה שנאמר ים ודרום ירשה, וכן הוא בתוספתא (שם פו) יעו\"ש. הרי להדיא דים כנרת בחלקו של נפתלי היה ולא בחלקו של זבולן. והנה במאמרנו הקטן (סי' א') בארנו דבקושטא כוונת הזוה\"ק על ים המערבי, דגם ים המערבי שבגבול חלקו של זבולן היה נקרא כנרת על שם הכנרין הגדלים שמה, והבאנו סמוכין לזה מירושלמי מס' מגילה יעו\"ש. ", + "אכן כעת ראינו להשית נוספות, דכל זה לא ניתן להאמר אלא בלשונות הזוה\"ק בכל הנהו דוכתא. אכן אכתי יש להעיר מהאי דאמרינן בפדר\"א (פי\"ח) שבעה ימים ברא הקב\"ה ומכלם לא בחר אלא ים כנרת והנחילו לשבט נפתלי, שנאמר (דברים ל״ג:כ״ג) נפתלי שבע רצון ומלא ברכת ה' ים ודרום ירשה יעו\"ש. וממשמע דקאמר ומכולם לא בחר אלא ים כנרת היינו לענין חלזון, והתם ודאי בים כנרת ממש איירי ולא בים הגדול, מדקאמר והנחילו לשבט נפתלי. מיהו בהא אפשר לדחוק, דהא דקאמר ומכולם לא בחר אלא ים כנרת לאו בבחירה לענין חלזון קאי, אלא על והנחילו לשבט נפתלי קאי, כלומר שמכל הימים לא בחר ליתן לשבט נפתלי אלא ים כנרת. אכן מלשון ההשמטות לספר הזוה\"ק (ח\"א רס:) דאיתמר התם ג\"כ ענין זה ובזה הלשון שבעה ימין וכו', ולא בחר מכלהו למיהב אורייתא אלא בהר סיני דאיהו רזא דכנ\"י ובים כנרת נמי דאתי מתמן תכלת וכו' יעו\"ש, ובלשון זה אי אפשר לפרש דבים הגדול איירי וקרי ליה ים כנרת, דמשמע דהיינו הך ברייתא דפדר\"א, דמפורש להדיא דבים כנרת שבחלקו של נפתלי מיירי, ומפרש הכא שבחר בים כנרת דאתי מתמן תכלת, ועוד הא חשבון השבעה ימים קא חשיב להו במס' בבא בתרא (עד:) ובירושלמי (כלאים פ\"ט, שקלים פ\"ו, כתובות פי\"ב) ובמדרש שוחר טוב (מזמור כד) ובמדרש כונן (פ\"ח) ובכל הנהו דוכתא קא חשיב להו לים הגדול, וימה של טבריה, דהיינו ים כנרת, בתרתי. ", + "אמנם מצאתי בלקוטי תורה (פ' עקב) להאריה\"ק ז\"ל שעמד בעיקר ענין זה וז\"ל זבולן בנצח וכו' ופי' בזהר כי ים כנרת היה בחלקו וכו' ואינה בזבולן אלא בנפתלי וכו', אלא שנתקשר עם זבולן לזווג, ולזה אמר שהיה בחלקו רצונו לומר שנפלה ונתקשר עמו בחלקו יעו\"ש. ותירוצו ז\"ל מכוון ממש עם לשון זוה\"ק (ויחי רמא:) זבולן לחוף ימים ישכון אע\"ג דחד ימא הוה ליה באחסנתיה בתרין ימין שריא יעו\"ש. והכוונה מבואר שדקדק דלשון ימים תרתי משמע, וכמו שדקדק כן במדרש רבה (נשא פי\"ד) בקר שנים דנשיא לבני זבולן, כנגד מה שברכו משה כי שפע ימים יינקו, שני ימים יעו\"ש. וע\"ז הקשה אע\"ג דחד ימא הוי ליה באחסנתיה היינו ים הגדול כדאיתא במסכת בבא בתרא (קכב.) נפתלי עולה ותחום גינוסר עולה עמו זבולן עולה ותחום עכו עולה עמו, וקרא כתיב וירכתו על צידון, ואמאי קאמר לשון ימים, ומשני בתרין ימין שריא, כלומר דאחסנתיה באמת לא הוי אלא ים הגדול, מיהו מצד אחד היה נמי שכן וסמוך לים כנרת שבחלקו של נפתלי, והיינו שדרומו של חלק נפתלי ששם ים כנרת היה פוגע בצפונו של זבולן, כמו שמצוייר במפת ארץ ישראל הנספח לחבורנו סדרי טהרות מסכת כלים. וקרא כתיב (יהושע י״ט:ל״ד) ופגע בזבולן מנגב ובאשר פגע מים, פי' מנגב של נפתלי וממערבו של נפתלי, ופי' המצודות שם הוא שיבוש ואולי ט\"ס נפל בלשונו יעו\"ש. וזה ג\"כ כוונת האריז\"ל שמתרץ הנך לשונות שבזוה\"ק שים כנרת היה בעדביה של זבולן, הכוונה שהיה קשור בחלקו שהיה סמוך לגבולו, וניחא נמי הא דמבואר במסכת מגילה (ו') כולן צריכין לך ע\"י חלזון יעו\"ש. ולכאורה כיון שהחלזון היה בים כנרת שבחלק נפתלי, א\"כ מה זכות היה לזבולן יותר מלשאר השבטים. ", + "אכן ניחא מאד לפי מה שנתבאר במאמרנו \"שפוני טמוני חול\" (בביטול טענה הרביעית) דעיקר זכותו של זבולן היה כשעלה להרים שלו, והיינו כיון שגבולו של זבולן היה סמוך לים כנרת, הגם שנפתלי נטל מלא חבל בדרומה כדאיתא במס' בבא קמא (פא.) יעו\"ש בפי' רש\"י, אבל כשגעש הים ועלה להרים יותר ממלא חבל כבר היה בחלקו של זבולן, ונשאר שם על ההרים בחלקו של זבולן אחר שחזר הים מגעשו, וזה היה זכותו של זבולן בחלזון יותר מכל השבטים. מיהו אכתי לא ניחא שהרי בש\"ס מס' שבת ובספרי הנ\"ל מתבאר שהחלזון ניצוד בים הגדול. ונראה שאלו ואלו דברי אלהים חיים, על פי מה דאיתא במס' בבא בתרא (עד) ובמסכת בכורות (נד:) ירדן יוצא ממערת פמייס ומהלך בימה של סבכי ובימה של טבריה ומתגלגל ויורד לים הגדול ומתגלגל ויורד עד שמגיע לפיו של לויתן, שנאמר (איוב מ׳:כ״ג) יבטח כי יגיח ירדן אל פיהו וכו'. הרי שימה של טבריה יש לה תוצאות לים הגדול, והיינו ע\"י סילונות שמתחת לארץ, שהרי אין הירדן נראה למעלה בארץ אלא במזרחה של ארץ ישראל, מים כנרת שהוא ימה של טבריא עד ים המלח, אלא על כרחך שכשנופל לים כנרת יש שם תוצאות וסילונות מתחת לארץ עד ים הגדול שהוא במערבה של ארץ ישראל. ועיין פדר\"א (פי\"א) שמימי הירדן סובבין את כל ארץ ישראל חציין למעלה מן הארץ וחציין למטה מן הארץ, וכו' יעו\"ש. ", + "ומעתה יש לומר דמקור שורש בריאת החלזון הוא בים כנרת, ומקום גידולו והתגלותו להיות ניצוד הוא בים הגדול, שבא לים הגדול ע\"י התוצאות וסילונות שיש מים כנרת לים הגדול מתחת לארץ. והפדר\"א והזוה\"ק מדברים משורש יציאתו, והוא נפיק מים כנרת, והש\"ס וספרי מדברים ממקום גידולו ומקום צידתו. ועולים שפיר שיטת הש\"ס והזוה\"ק ודברי האר\"י ז\"ל ודברי הרמ\"ק בקנה אחד. וביותר יש לומר לפי מה דאיתא בזוה\"ק (ויחי רמא:) לתרוצי הך קושיא אע\"ג דחד ימא הוה ליה באחסנתיה, וזה לשונו, אמר רב אחא ים חד הוא ואקרי ימים אלא אתר אית בימא דאיהו מיין צלילן ואתר דאית ביה מיין מתיקן ואתר דאית ביה מיין מרירן, בגין כך ימים קרינן ועל דא לחוף ימים ע\"כ. ונראה דקים להו דמים מתיקן שבים הוא ים כנרת היורד לים הגדול ע\"י התוצאות וסילונות שלמטה מן הארץ,וכדאיתא בירושלמי שקלים (פ\"ו ה\"ב) שימה של טבריה ושל סבכי מימיהם מתוקים יעו\"ש. וזה כוונת הזוה\"ק שהחלזון נפיק מים כנרת, היינו מים כנרת אחר ביאתו לים הגדול, ואפשר זה ג\"כ תירוץ האריז\"ל אלא שנתקשר עם זבולן לזווג כו': ", + "והנה בלשון הרמב\"ם ז\"ל (הל' ציצית פ\"ב ה\"ב) ובים המלח הוא מצוי, וביארנו במאמרנו הקטן \"שפוני טמוני חול\" שכוונת הרמב\"ם על ים הגדול שמימיו מלוחים, והבאנו שם שכן דרך הר\"מ לקרוא ים הגדול ים המלח, והוא בסיום לפי' המשנה. וכן בפי' המשנה מס' כלים (פט\"ו מ\"א) שהספינות אשר ילכו בהן מארץ ישראל לאלכסנדריא הן הספינות הגדולות שהן יכנסו לתוך ים המלח וכו' יעו\"ש, והרי ידוע שהים שהולכים בו מארץ ישראל לאלכסנדריא של מצרים הוא ים הגדול וקורא אותו ים המלח יעו\"ש. כעת מצאנו ראיה ברורה לזה מדברי הרמב\"ם ז\"ל עצמו בפי' המשנה במס' כלאים (רפ\"ט) שכתב ותכלת היא צמר צבוע וכעין תרשיש יעו\"ש, ונראה מקור דבריו, ממה דאמרינן שהתכלת דומה לים, להכי כתב כעין תרשיש דהיינו מראית הים, וכמו שפירש\"י במס' חולין (צא:) וכתיב ביה במלאך וגויתו כתרשיש, ופירש\"י תרשיש יש ים ששמו תרשיש כדמתרגמינן תרשיש כרום ימא מראה הים, וכתיב (יונה א׳:ג׳) אניה באה תרשישה, ועיין ירושלמי שקלים (פ\"ו ה\"א), והיינו ים התיכון שיורדים בו מא\"י על חוף יפו, כדכתיב ביונה וירד יפו לברוח תרשישה, ומדפסיקא ליה להרמב\"ם ז\"ל דמה שאמרו תכלת דומה לים היינו מראית ים תרשיש ים התיכון, והיינו משום שהחלזון עולה משם, וכמו שהבאנו במאמרנו (סי' ב' סעיף א') מפירש\"י ז\"ל חולין (פט). הנה נתבאר סימן מקום מציאותו בחלזון זה שמצאנוהו: ", + "ב. ובמראה גופו הדומה לתכלת וים. כמו שנתבאר במאמרנו (סי' ב' סעיף א') מהאי דמנחות (מד) חלזון זה גופו דומה לים: ", + "ג. ובחומרו הדומה לדג ושיש לו סנפיר סביב. כמו שסמנו את החלזון במנחות שם וברייתו דומה לדג, ועיין במאמרינו (שם סעיף ב'): ", + "ד. ושיש בו גידין ועצמות. כמו שהוכחנו במאמרנו (שם סעיף ג') מהירושלמי שהחלזון יש בו גידין ועצמות: ", + "ה. ובלבושו הגדל עמו. כמו שנתבאר במאמרנו (שם סעיף ד'), מהמדרש שהחלזון נושא עליו קליפה ולבוש הגדל עמו. אלא שבזה ראיתי להעיר קצת, כי קודם שראיתיו, רק מדברי המדרש (דברים רבה פ\"ח) החלזון הזה כשהוא גדל מלבושו גדל עמו הייתי סבור שהוא ממיני הצב למינהו שהם גדלים בלבוש וכיסוי עצם קרני, וכן הבין הגאון בעל תפארת ישראל, ועפי\"ז תמה היאך צבעו מדמו למלאכת המשכן, הרי הצב למינהו הוא משמונה שרצים האמורים בתורה שדמן מטמא כבשרן. ובאמת היה הדבר מתמיה בעיני מאד, כי תירוץ הרב בעל תפארת ישראל דחוק ולא רוה צמאוני, כי מה שתירץ, דאחר שצבעו בדם התכלת את הבגדי כהונה והיריעות, ואחר שנבלע בהם הצבע ונתייבש עד שלא יוכל לשרות ולצאת דמו, לא מטמא עוד, באמת טבלו את הבגדי כהונה והיריעות לטהרם ממה שקבלו טומאה בשעת הצביעה שהיה עוד הדם לח יעו\"ש. אישתמיטתיה דברי התוס' במס' זבחים (צה. ד\"ה והא) דתכלת יוצא כשמכבסו בצפון יעו\"ש וא\"כ יכול לצאת הוא ומטמא ומה מהני טבילה. והגם דאמרינן במס' בבא קמא (קא.) צפון עבורי מעבר השבה לא עביד יעו\"ש, היינו שלא נשאר הצבע מה להשיב, אחר שיצא שנפסד ונכלה עם יציאתו, אבל מ\"מ קודם שיצא שלא נאבד ונכלה עדיין מטמא משום שיכול לצאת, כדמוכח בסוגיא דמס' נדה (סא:) דיכול לצאת ע\"י צפון יכול לצאת מקרי, והניחא לרבי יוחנן (שם) דקסבר אע\"ג דיכול לצאת אם הקפיד עליו אין אי לא לא שפיר, אלא לריש לקיש (שם) דקסבר דכיון דיכול לצאת אע\"ג דלא הקפיד עליו מאי איכא למימר. ועוד דא\"כ מצאנו טבילה הכרחית לכל פרוכת שבמקדש מדאורייתא משום שנטמא מהצביעה, ולמה נדחק המפורש במס' תמיד (כט:) בהא דתנן במס' שקלים (פ\"ח מ\"ה) גבי פרוכת ושלש מאות כהנים מטבילין אותה, וכן נדחק הרע\"ב ז\"ל (שם) לפרש דצורך טבילת הפרוכת היה משום כלים הנגמרים בטהרה, שהיא טבילה מדרבנן משום מעלה, הרי בפשיטות בהכרח היה כל פרוכת טעון טבילה מדאוריתא, משום שנטמא בשעת צביעה מדם התכלת: ", + "ולכאורה סבור הייתי לומר דגוף הקושיא מעיקרא לא קשיא מידי. לפי מה דאמרינן במס' שבת (עה) דחלזון כמה דאית ביה נשמה טפי ניחא ליה כי היכי דליציל ציבעיה, ופירש\"י ז\"ל טפי ניחא שדם החי טוב מדם המת יעו\"ש. וכתבו התוס' (שם צד ד\"ה שהחי, עירובין צז: ד\"ה את החי) דבאמת חלזון שבמשכן מיד כשיוצא מן הים היו מוציאין דמו בעודו בכחו, כי היכי דליציל ציבעיה, והוכיחו זה מהא דקי\"ל שהנושא את החי פטור, ואמאי להוי כזה יכול וזה אינו יכול דיכול חייב. ותירצו, משום דמלאכת שבת ממשכן גמרינן, ושם לא היו נושאים בעלי חיים, דאילים ותחשים מוליכין ברגליהם, וחלזון מיד כשיוצא מן הים היו מוציאין דמו בעודו בכחו וכו' יעו\"ש. ומעתה כיון שהצביעה שבמשכן היה בדם חי, ודם הבא מן החי אינו מטמא כלל כמבואר בכמה דוכתי, ועיין תוספתא (טהרות רפ\"ו) ובר\"ש (שם פ\"ה מ\"ב), וגם לפי מה שכתבו התוס' במס' סנהדרין (ד' ד\"ה מנין) דדם הוי בכלל בשר יעו\"ש. הרי בשר מן החי אינו מטמא אלא אבר מן החי, ודם לאו בכלל אבר לכולי עלמא עיין סנהדרין (נ\"ט.): ", + "אולם זה אינו, שהרי מבואר בסוגיא דשבת (ע\"ה) דדם המת נמי ראוי לצביעה, דהרי רבי יוחנן משני התם שפצעו מת, ורק דרבא משני, אפילו תימא שפצעו חי מתעסק הוא אצל נטילת נשמה, ואע\"ג דהוי פסיק רישא, שאני הכא דכמה דאית ביה נשמה טפי ניחא ליה כי היכי דליציל צבעיה יעו\"ש. הרי דלכולי עלמא דם המת נמי ראוי לצביעה, ורק דדם החי יפה ממנו והוי פסיק רישא דלא ניחא ליה, ומשמע דבאמת לא שכיח כלל שיתרמי שלא ימות עם הפציעה ויוציאו ממנו הדם בעודו בחיים. וא\"כ נהי דבמשכן הוכיחו התוס' שפיר דלא היה שם מלאכת משא בבעלי חיים, דאילים ותחשים מוליכין ברגליהם וחלזון מיד כשיוצא מן הים היו מוציאין דמו בעודו בכחו, היינו דלהכי לא היו נושאין אותו אלא הוציאו את דמו מיד כשיוצא מן הים, שמא יתרמי להו שיוציאו את דמו טרם שימות, דלמשכן היו מהדרין אחר המובחר ביותר, ואפשר דבאמת בדרך נס היה מתרמי להו כן לצורך המשכן. אבל הרי תמיד היו צריכין תכלת במקדש ראשון ושני, שהיו עושין שני פרוכות בכל שנה ושנה ולבגדי כהונה וציצית לכל ישראל, ואז היה נוהג טהרה בכל ישראל, דחוק מאד לומר שתמיד אתרמי להו להוציא הדם מהחלזון טרם מיתתו, ואיך לא הוי משתמיט תנא או גמרא בשום דוכתא לאשמועינן זאת, דקפדא הוא לתכלת להוציא הדם מהחלזון בעודו בחיים. ובאמת מגוף הסוגיא (שם) מוכח להדיא דלא היה קפידא בזה משום טומאה, מדצריך לומר כמה דאית ביה נשמה טפי ניחא ליה כי היכי דליציל ציבעיה, ולא קאמר בפשיטות דניחא ליה טפי כי היכי שיצא הדם בעודו בחיים ויהיה דם טהור ולא יטמא. וגם התוס' כשכתבו שחלזון שבמשכן מיד כשיוצא מן הים היו מוציאין דמו בעודו בכחו, כתבו ג\"כ טעם זה כי היכי דליציל ציבעיה, ולא כתבו בפשיטות כי היכי שלא יטמא, משמע שלא היה קפידא בזה משום טומאה. והגם שיש לומר, מאחר שהחלזון עיקר גידולו בים, להכי הגם שהוא מינא דצב הוא טהור, כדתנן במסכת כלים (פי\"ז מי\"ג) כל שבים טהור. ומה שדחה זאת הרב בעל תפארת ישראל, דכיון דהחלזון יכול לחיות נמי ביבשה, כדמשמע מפרש\"י במס' מגילה (ו.) על דרשת הכתוב עמים הר יקראו וגו', שהחלזון עולה מן הים להרים. וכן משמע במס' סנהדרין (צא.) עלה להר וראה שהיום אין בו אלא חלזון אחד וכו', ובספרי (ברכה, פסקא שנד) מקום בים שמוטל בהרים וכו' יעו\"ש וא\"כ הוי ככלב הים שטמא מפני שבורח ליבשה, כדתנן במס' כלים (שם). דבריו תמוהין. דהאי דמטמא כלב הים יחידאה הוא, כדתנן (שם) חוץ מכלב הים מפני שבורח ליבשה דברי רבי עקיבא. אבל ת\"ק וסתמא דמתני' (רפ\"י שם) דלא כוותיה אלא כל שבים טהור ואפילו כלב הים, ומהאי טעמא לא פסק הרמב\"ם ז\"ל כר\"ע כמו שבארנו בחיבורנו סדרי טהרות מס' כלים (קי: ארוך ד\"ה עצמות) יעו\"ש, ושפיר החלזון אינו מטמא אע\"ג דהוא מינא דצב, דהוא בכלל כל שבים טהור, וכמו דמהאי טעמא נמי מטהרינן עכבר של ים במס' חולין (קכז.) יעו\"ש: ", + "אכן גם זה אינו, דהרי ודאי אנו צריכין לתרוצי מילתא דתכלת אליבא דכולי עלמא, וכפי הנ\"ל עדיין תקשי, הניחא לרבנן אבל לרבי עקיבא דמטמא כלב הים מפני שבורח ליבשה מאי איכא למימר, ואולי זה באמת כוונת התפארת ישראל בדחיתו: ", + "מיהו נראה לומר, דאע\"ג שנתבאר שעולה מן הים להרים ויכול לחיות ולהשריץ שם, כמו שבארנו במאמר הנכבד \"שפוני טמוני חול\" (סי' ב' סעיף ב'), מ\"מ אינו יכול לחיות בלא מים דהיינו מי הים, ואפילו במים מתוקים אינו יכול לחיות, כי אם במי הים שהם מלוחים, כמו שנתבאר מלשון הרמב\"ם ז\"ל, ובים המלח הוא מצוי. ורק כשחופר עצמו בארץ בעומק קרקע הים, שהארץ לחה שמה מרטיבות מי הים יכול לחיות זמן רב מחמת רטיבות ומליחת המים, והיינו שאינו עולה אלא להרים שבים, כלשון הספרי, מקום בים שמוטל בהרים וכו',והיינו בהרים שבים, לאשר שם לפעמים הים גועש ועולה, והחלזון עולה עמו וחופר עצמו שם בעומק עפר וחול ההר, ונשאר שמה אחר שהים נופל ונח מזעפו, ויכול לחיות ולהשריץ שמה מרטיבת מי הים הנשאר שמה. והיינו שכתבו התוס' במס' שבת (עג:) דחלזון לא הוי גידולי קרקע ודג הוא כלפי בהמה, הגם שכתבו (שם עה.) שאינו כמו דג שיהיה חייב אצידה שלו משום נטילת נשמה, והיינו שאינו צריך כל כך מים כמו דג ממש, מיהו בלא מים כלל ודאי אי אפשר לו לחיות כמו גידולי קרקע ובזה הוי כמו דג. ומעתה אתי שפיר נמי אפילו לר\"ע, דעד כאן לא מטמא רבי עקיבא אלא בכלב הים מפני שבורח ליבשה, היינו שבורח ליבשה ואין צריך אפילו רטיבת מי הים, אבל החלזון הגם שיכול לחיות ביבשה, היינו במקום רפש ורטיבת מי הים, אבל ביבשה ממש אי אפשר לו לחיות, והוי בכלל כל שבים טהור. ועיין חולין (קכז.) ביברי דנרש אינן מן הישוב, ועיין בערוך (ערך ביברי) ובמוספיא (שם): ", + "ולכאורה היה נראה להביא ראיה, דמינא דצב טמא אפילו גידולו במים, מהא דמס' חולין (קכז.) תנו רבנן הצב למינהו (ויקרא יא) להביא הערוד ובן הנפילים וסלמנדרא יעו\"ש, והרי בן הנפילים משמע במדרש (שמו\"ר פט\"ו) שגידולו במים דאמרינן (שם) שנתקשה משה בשרצים וזעזע הקב\"ה את היבשה והראהו את הצב, זעזע את המים והראהו את בן הנפילים, זעזע את המדבר והראהו את הערוד, זעזע את האש והראהו את הסלמנדרא יעו\"ש. משמע דבן הנפילים גידולו במים, מדהוצרך לזעזע את המים להראותו, ומ\"מ מרבינן ליה לטומאה בכלל מינא דצב: ", + "אולם נראה דהא דאמרינן זעזע את המים והראהו את בן הנפילים, לאו משום שבן הנפילים גידולו במים הוא, אלא נראה שמקום גידולו הוא בארץ תחת המים ואין חיותו מרטיבת המים, ורק כיון שגידולו בארץ שתחת המים, להכי הוצרך לזעזע את המים להראותו: ", + "ומיושב בזה פירש\"י ז\"ל במס' חולין (שם) דמפרש על מה דמסיים ברייתא הנ\"ל וכשהיה מגיע רבי עקיבא לפסוק זה אומר מה רבו מעשיך ה' (תהילים ק״ד:כ״ד) יש לך בריות גדלות בים ויש לך בריות גדלות ביבשה כו', יש לך בריות גדלות באור כו', ופירש\"י ז\"ל לפסוק זה, משום דמיירי בסלמנדרא ע\"כ, והוי קשיא לן אמאי לא קאמר משום דמיירי בבן הנפילים, לפי מה דמשמע מהמדרש דבן הנפילים גידולו במים. אכן לפי הנ\"ל ניחא, דבאמת בן הנפילים אין גידולו במים, כיון דמרבינן ליה לטומאה משום מינא דצב, ובאמת לולא פירש\"י ז\"ל, הייתי אומר, דהך ברייתא דמרבה בן הנפילים לטומאה, רבי עקיבא היא דמטמא כלב הים, מפני שבורח אל היבשה, ובן הנפילים נמי אע\"ג דגידולו במים כדמשמע מהמדרש, קים ליה דבורח נמי ליבשה, וכדמסיים וכשהיה רבי עקיבא מגיע לפסוק זה כו', משמע דרבי עקיבא הוא דדריש להאי קרא הכי: ", + "ונראה, שבאמת זה היה פי' הרמב\"ם ז\"ל בסוגיא זו ומיושב בזה תמיהת המשנה למלך (אה\"ע פ\"ד ה\"א) שתמה, למה השמיט הרמב\"ם ז\"ל ברייתא זו, וכפי מה שנתבאר ניחא, דהרמב\"ם ז\"ל סבר דהך ברייתא דמרבה בן הנפילים לטומאה, הגם דגידולו במים רבי עקיבא הוא דמטמא כלב הים, והוא ז\"ל הרי לא פסק כרבי עקיבא, להכי השמיט הך ברייתא. אולם מפירש\"י ז\"ל נראה מבואר, כמו שכתבנו. דבקושטא בן הנפילים גידולי קרקע הוא ולא גידולי מים כלל: ", + "אמנם, הוצרכנו לכל זה כפי החלטת הגאון בעל תפארת ישראל ז\"ל דהחלזון הוא ממינא דצב, וכפי פשטות משמעות לשון המדרש הנ\"ל החלזון הזה כשהוא גדל מלבושו גדל עמו, אולם השתא הכא, אחר שזכיתי לראותו, ראיתי, הגם שלבושו גדל עמו כדאיתא במדרש, אבל לאו מינא דצב הוא, כי הצב כולו טמון בלבוש וכיסויו עצם קרני, אבל לבוש החלזון לבושו הוא בשר סחוסי, ולבושו מתחיל מתחת לראשו, וא\"כ מעיקרא לא קשיא מידי: ", + "הן אמת, דאכתי יש לעיין בזה, היאך הוכשר דמו למלאכת המשכן ולמצות ציצית, דנהי דלאו ממינא דצב הוא ואינו מטמא, מיהו על כל פנים הוא דג טמא שיש לו סנפיר ואין לו קשקשת, וקרא כתיב למען תהיה תורת ה' בפיך דבעינן מן המותר בפיך, כדאמרי' במס' שבת (כח:) והגם דהאי קרא בתפלין הוא דכתיב, הא איתקש כל התורה כולה לתפלין, במס' קידושין (לה.). וכן כתב המג\"א (או\"ח סי' תקפ\"ו סקי\"ג) להלכה, דבכל מצות התורה בעינן מן המותר בפיך מהאי טעמא דאיתקש לתפלין יעו\"ש: ", + "איברא, דמסוגיא דשבת (שם) גופא מוכח, דלמלאכת המשכן לא היה קפידא משום מן המותר בפיך, מדאיבעיא לן התם מאי הוי עלה דתחש, וכמו שכתב הר\"ן במס' ר\"ה (פ\"ב) יעו\"ש. אכן נראה, דאין מזה סתירה לדעת המג\"א, דודאי הוקשו כל מצות התורה לתפילין, דבכולהו בעינן מן המותר בפיך כמו תפילין, ושאני מלאכת המשכן איבעיא לן מאי הוי עלה דתחש אי טמא היה או טהור היה, משום דאיכא גזירה שוה, דאהל אהל ממת, וכמו דבמת עור בהמה טמאה מטמאה אף למשכן הוכשר עור בהמה טמאה ולהכי קא בעי מאי הוי עלה דתחש, וכמו שביאר הרשב\"א במס' שבת (שם) בשם רבינו האי גאון ז\"ל, הבאתי לשונו בסדרי טהרות מס' כלים (רמ\"א, ד\"ה ת\"ל) יעו\"ש, ונראה דגם לפי מה דמסיק דתחש טהור היה, היינו דקושטא הכי הוי, אבל אין קפידא למלאכת המשכן משום מן המותר בפיך, דהא מגז\"ש דאהל אהל ממת מוכח דאין קפידא בזה במלאכת המשכן. ומיושב בזה מה דהוכשר תולעת שני במלאכת המשכן, דהוא דם תולעת דהוי שרץ הארץ. וכן המור בקטורת שכתב הרמב\"ם בהל' כלי המקדש (פ\"א ה\"ג) שהוא דם הצרור בחי' שבהודו, והראב\"ד השיגו באמת שאין דעתו מקובלת שיכנסו במקדש דם חיה ומכ\"ש דם חיה טמאה, והכבף משנה הליץ בעד הרמב\"ם, כיון שנשתנה מצורת דם ונעשה כעפר בעלמא יעו\"ש, אכן תירוצו אינו מעלה ארוכה אלא כלפי דלא ליתסר משום דבעינן ממשקה ישראל, ושפיר תירץ כיון שנשתנה ונעשה כעפר בעלמא שרי, וכדעת רבינו יונה המובא ברא\"ש (מס' ברכות פ' כיצד מברכין סי' ל\"ה) והוי ממשקה ישראל, אכן אכתי לא העלה ארוכה דליתסר משום דבעינן מן המותר בפיך ובמה דבעינן מן המותר בפיך אפילו שערות ועור בהמה טמאה פסולין אע\"ג דבשערות ועור ליכא איסור אכילה, אבל לפי מה שנתבאר ניחא, דכיון דהוי ממשקה ישראל, משום מן המותר בפיך לא איכפת לן, דגבי מלאכת משכן לא קפדינן על מן המותר בפיך מכח גז\"ש דאהל אאהל ממת, ושפיר ג\"כ הא דהוכשר תכלת למלאכת המשכן, הגם שבא מחלזון שהוא דג טמא, ועיין ירושלמי שבת (פ\"ז ה\"ב) ואתיא כהאי דאמר רבי שמואל בשם רבי אהבו מותר לעשות אהלים מעור בהמה טמאה יעו\"ש: ", + "אבל אכתי קשה, היאך הוכשר התכלת למצות ציצית לדעת המג\"א, דגם לענין זה הוקשו כל התורה לתפלין, דבעינן מן המותר בפיך: ", + "הן אמת, שבתשו' נודע ביהודה מהדו\"ת השיג על המג\"א בזה והביא ראיה מהאי דמסכת סוכה (כג.) בפול קשור כולי עלמא לא פליגי דכשר לדופן סוכה ע\"ש, והרי פול לאו מן המותר בפיך הוא, ואפילו הכי מותר לתשמיש מצוה לעשות ממנו דפנות לסוכה, אלא ודאי דלענין זה לא הוקשה כל התורה לתפלין יעו\"ש, ואני תמה, הרי היכא דבעינן מן המותר בפיך ממעטינן נמי מידי דלאו בר אכילה כלל, כגון מיני מתכות ועץ ואבן, כמו שפירשו רש\"י והר\"ן ז\"ל במס' מגילה (כג:) דלהכי ציפן זהב פסול משום דכתיב למען תהיה תורת ה' בפיך מן המותר בפיך יעו\"ש, וכן פירש\"י ז\"ל במס' גיטין (מה:) יעו\"ש. והגם שהנודע ביהודה מהדו\"ק (חאו\"ח סי' א') דחה פירש\"י והר\"ן ז\"ל באמת הבנין, ותמה בזה אטו זהב אסור בפיך הוא יעו\"ש, אין אנו אחראין לזה, כי בעניותין בעזהש\"י דבריהם ז\"ל המה קילורין לעינינו ונכונים מאד בסברא, דודאי אינו נופל לשון מעלה וחשיבות מצד שהוא מותר, אלא בדבר שנופל עליו לשון חסרון ופחיתות מצד שהוא אסור, וזה שייך דוקא במידי דבר אכילה, דשייך ביה לשון איסור והיתר, אבל במידי דלאו בר אכילה, דלא שייך ביה לשון איסור והיתר, כיון שאין נופל עליו לשון חסרון ופחיתות מצד איסור, אין נופל עליו ג\"כ לשון מעלה וחשיבות מצד היתר, וכיון שהצריכה תורה שיהיה דבר שיש בו חשיבות ומעלה, מצד שהוא מן המותר בפיך, שמעינן ממילא, דצריך להיות ממידי דבר אכילה דשייך ביה לשון איסור והיתר, אבל זהב דלאו בר אכילה, ולא שייך ביה חסרון מן האסור בפיך, לא מיקרי נמי מן המותר בפיך, ומזה דנתי לפסול בתי התפלין, אשר חדשים מקרוב באו, שמעמידים דפנות הבתים על ידי שמדבקים סיד הרבה ועב בדפנות הבתים מבפנים, דזה לא הוי מן המותר בפיך, כפירש\"י והר\"ן ז\"ל, ומצוה לפרסם, כי שמעתי יש מקילים בדבר, ותמיהני מי ירים ראש להעיז ולהקל נגד רבותינו רש\"י והר\"ן ז\"ל. ", + "ומה שהעיר הנודע ביהודה (שם) שרש\"י ז\"ל בעצמו הדר ביה מפירושו, ומפרש במס' סנהדרין (מח:) ובמס' מנחות (מב:) טעם אחר להא דציפן זהב פסולות מהלכה למשה מסיני יעו\"ש. לדעתי אין כאן חזרה, אלא נראה פשוט, כי באמת יש לפרש שני פירושים, בהא דציפן זהב א) שגוף הבתים שהפרשיות מונחין בהם עשאן מזהב, ובזה שייך לפסול משום דבעינן מן המותר בפיך, ב) יש לפרש ציפן זהב, שהבתים עשוין כהלכתן, אלא שעל הבתים ציפה זהב, ובזה לא שייך למיפסל משום מן המותר בפיך, אלא מהלכה משום שאין הבית רואה את האויר, וכמו שחקר באמת הנוב\"י (שם) בפי' ציפן זהב יעו\"ש, ורש\"י ז\"ל סבירא ליה שני הפירושים אמת להלכה, להכי פירש פעם כך ופעם כך, ובמס' מגילה דקתני הרי זו דרך חיצונים, דהיינו שהולכים אחר דעתם ומבזים מדרש חכמים, מפרש ציפן זהב שעשה הבתים עצמן זהב, דממועט מדרשא דקרא דלמען תהיה תורת ה' בפיך, ובסנהדרין (שם) דקתני פסולות מפרש ציפן זהב לתפלין דהיינו שעל הבתים ציפה זהב ופסולות מהלכה למשה מסיני. ומעתה, אחרי שנתבאר, דהיכא דבעינן מן המותר בפיך, ממעטינן נמי מידי דלאו בר אכילה כלל, א\"כ היאך אפשר להצריך בסוכה מן המותר בפיך, הרי א\"כ יחסר אפילו דפנות של עץ ואבן, ואיזה סוכה אשר תעשה, והרי כל עיקר מצות סוכה דהיינו הסכך, מצותו מפסולת גורן ויקב, דהיינו מידי דלאו בר אכילה, ומעתה נראה דלא שייך לאקושי לתפלין בענין זה דליבעי מן המותר בפיך, אלא מצוה או הכשר מצוה הצריכה להיות ממין מידי דבר אכילה, כגון תפלין וספרים ורצועות ושופר שבא ממינא דבר אכילה, דהיינו מבהמה, בזה שייך לאקושי לתפלין שיהיה מן המותר בפיך, אבל בסוכה דהמצוה אינה צריכה להיות ממינא דבר אכילה, דוקא, שפיר אפילו כי עביד לה ממינא דבר אכילה, ולא בעינן ממין המותר בפיך, כיון דעיקר המצוה הוא אפילו מדבר שאינו אוכל כלל, ושפיר קאמר הש\"ס בפול קשור כ\"ע לא פליגי דכשר לדופן סוכה. [שוב ראיתי לגדול אחד מגדולי זמנינו שחטט בסברא זו ליישב שיטת המג\"א מקושית הנודע ביהודה, אכן תמיהני על עוצם בקיאותו, שלא הביא סמוכין לזה מפירש\"י והר\"ן ז\"ל כמו שביארנו, גם מה שהעיר לתרץ קושית הנודע ביהודה חאה\"ע (סימן קנב קנג) על פי דברי רבינו האי גאון שברשב\"א במס' שבת יעו\"ש, תמיהני איך לא זכר שכבר העירותי בזה כלאחר יד בסדרי טהרות מס' כלים (רמב: ד\"ה ואלא) יעו\"ש]: ", + "ובאמת, נראה מפורש כסברת רש\"י ז\"ל, דמותר אינו נקרא מותר, אלא דבר שיש בו איסור והיתר, מלשון הש\"ס במסכת שבת (קח.) דשאל ליה קרנא לרב, מניין שאין כותבין תפלין אלא על עור בהמה טהורה בלבד, א\"ל דכתיב (שמות י׳:א׳) למען תהיה תורת ה' בפיך מן המותר בפיך יעו\"ש. ומדדייק מינה, דרק על עור בהמה טהורה כתבינן, ולא אמר דבא להוציא רק עור בהמה טמאה, אבל על הנייר דג\"כ אין בו איסור אכתי מניין דלא כתבינן, שמע מינה דבדרשא זו אימעוט נמי נייר, דלא כתבינן, והיינו דמותר בפיך לא שייך לומר, אלא בדבר שיש בו איסור והיתר, אבל בדבר שאינו בר מינא דאכילה כלל, לא שייך כלל לקרותו מותר. וכדאיתא בחגיגה (כו:) דדייק דשלחן שבמקדש מיטלטל מלא וריקן הוי, ומקבל טומאה, ממה שקראו הכתוב (ויקרא כ״ד:ו׳) השלחן הטהור, מכלל שהוא טמא. דאם היה כלי עץ העשוי לנחת, לא שייך לקרותו טהור, כיון שאינו בגדר קבלת טומאה כלל, וכהאי גוונא אמרינן במס' סוכה (נב.) דוד קראו טמא שנאמר לב טהור ברא לי וגו' מכלל דאיכא טמא יעו\"ש, והיינו דאי לא הוי שייך ביה טמא, לא הוי שייך נמי לקרותו טהור: ", + "ומאחר שנתישב דעת המג\"א, דעכ\"פ במצוה או הכשר מצוה הצריכה להיות ממינא דבר אכילה, בעינן מן המותר בפיך, א\"כ צריך ביאור, היאך הוכשר דם חלזון שהוא דג טמא לתכלת שבציצית, וכבר עמדו בזה גדולי עולם הנודע ביהודה מהדו\"ת (שם) והגאון חיד\"א בנחל קדומים (פ' תרומה) ובתשו' חתם סופר (חיו\"ד סי' רעו) יעו\"ש, אלא שהם העמידו קושייתם על תכלת שבמלאכת המשכן, ולא ביארו כל הצורך כמו שביאנו אנו בעזהש\"י, דעיקר הקושיא הוא על תכלת שבציצית, ובאמת לא מצאתי בדבריהם תירוץ מרווח על קושיא זו: ", + "והנראה לע\"ד לפי מה שנתבאר שהחלזון הוא מין דג, נהי שהוא טמא אכן דמו מותר מדאורייתא, דכל דם דגים טמאים נראה שאין בו איסור דאורייתא, דהרי איסור דם ליכא אלא בבהמה וחיה ועוף, כדאיתא בכריתות (כ: ושם), אבל דם שרצים ודגים וחגבים אין בהם איסור דם, אלא דשרצים דמן כבשרן והותרו בו משום שרץ לוקה כדאיתא (שם:) ואפילו בשאר השרצים שאינם משמונה שרצים כדאיתא (שם ד:) אבל דם דגים וחגבים לא מצינו בהו איסור דאורייתא, זולת מה שכתב הרמב\"ם ז\"ל בהל' מאכלות אסורות (פ\"ו ה\"א) ודם דגים וחגבים טמאים אסור משום שהוא תמצית גופן כחלב בהמה טמאה ע\"כ יעו\"ש. והנה גם בחלב בהמה טמאה כתב הרמב\"ם ז\"ל (שם פ\"ג ה\"ו) שאין לוקין על אכילתו, אלא דשם אסור מדאורייתא, ורק דהוי כמו חצי שיעור יעו\"ש, אבל דם חגבים ודגים טמאים נראה דאין אסור אלא מדרבנן, דלא עדיף מצירן דאינו אסור אלא מדרבנן, כדאיתא בתוס' במס' בכורות (ו: ד\"ה לאסור), ובמס' חולין (צט: ד\"ה שאני), וברא\"ש מס' ע\"ז (פ\"ב סי' לה) וכן פסק להלכה בש\"ע יו\"ד (סי' פ\"ג סעיף ה'). וראיה לזה דדם דגים הוא בכלל צירן דאינו אסור אלא מדרבנן, מהא דכתב הרא\"ש ז\"ל לבתר דמסיק דציר דגים טמאים אינו אסור אלא מדרבנן, וז\"ל: ועל זה אנו סומכין כשמביאין בקרון אחד או בחבית אחת דגים מלוחים טהורים וטמאין יחד, שמתירין אותו, דספיקא דרבנן הוא, שמא לא נמלחו בתחלה ביחד, ואחר שפלטו כל צירן עירבן יחד ע\"כ. והובא בש\"ע יו\"ד (שם). ואם איתא דדם דגים לאו בכלל צירן ואסור מדאורייתא, א\"כ מה בכך דצירן דרבנן, אכתי הוי ספיקא דאורייתא, שמא קודם פליטת דמן עירבן יחד, אלא ודאי דדמן בכלל צירן שאינו אלא מדרבנן, והיינו דחלב בהמה טמאה איתרבי מהטמאין ומגמל גמל לרבנן, או מאת הגמל לרבי שמעון, כדאיתא במס' בכורות (שם). אבל בדגים וחגבים טמאים ליכא קרא, להכי צירן ודמן בכלל שרי מדאורייתא, וכן הוא משמעות לשון הגהת רמ\"א ביו\"ד (סוס\"י ס\"ו) שכתב, וכל דם דגים ודם אדם, הואיל ומדינא שרי אינו אוסר תערובתו עכ\"ל, וכל דם דגים משמע דכולל דם דגים טמאים ג\"כ, וכן נראה ממה שלא הובא כלל דין דם דגים טמאים בש\"ע יו\"ד, משמע דהוא בכלל צירן שנזכר בסי' פ\"ג: ", + "והנה, מאחר שנתבאר, שדם דגים טמאים שרי מדאורייתא, שפיר שהוכשר דם החלזון למלאכת המשכן ולציצית, דכיון דהדם שרי מדאורייתא הוי מן המותר בפיך, ושאני עור בהמה טמאה, דהגם דשרי באכילה לא הוי מן המותר בפיך, דהיתרו הוא רק, משום שאינו ראוי לאכילה, אבל דם דגים טמאים דשרי, הגם שראוי לאכילה, שפיר הוי מן המותר בפיך. כן נראה נכון בעזהש\"י: ", + "ומקום אתי לומר, דאפילו לכשנחליט דהחלזון הוא ממינא דצב, כפשטות משמעות לשון המדרש, נמי לא קשיא מידי, לפי מה שנתבאר במאמרנו \"שפוני טמוני חול\" (סי' ב' סעיף ט') בשם ר\"ת, דהחלזון יש בו שני מיני דמים, אחד אשר מיפקד פקיד,ואחד אשר מבלע בלועי, ודם הראוי לצביעה הוא הדם אשר מיפקד פקיד בגויה בכיס כעין שלפוחית, ומעתה יש לומר, דזה הדם הנצרר בו ומיפקד פקיד בהשלפוחית, אינו מגופו רק מה שמכנס מצמחי הים ודומה לדבש דבורים שמותר מפני שמכניסות אותו לגופן ואין ממצות אותו מגופן כדאמרינן במס' בכורות (ז:) והכא נמי הדם שהוא מיפקד פקיד וראוי לצביעה, אין ממצה אותו מגופו ואין בו לא טומאה ולא איסור, ואי משום קבלת טומאה שמקבל טומאה מהחלזון כשלוקחין אותו מחלזון מת למ\"ד טומאת משקין דאורייתא, אפשר דלא חשיב משקה כלל, דאע\"ג דדם הוי משקה, היינו דם הנפש ודם מגפתו דילפינן לה במס' נדה (נה:) ובתוספתא דשבת (פ\"ט) מהא דכתיב (במדבר כ״ג:כ״ד) ודם חללים ישתה, אבל דם זה שהוא מיפקד פקיד ממה שמכנס לגופו ואינו ממצה אותו מגופו, לא הוי בכלל דם חללים, שיחשב משקה, והרי דם הנדה נמי לא הוי חשיב משקה ומצריך ליה בתוספתא (שם) רבויא בפני עצמו, מהא דכתיב (ויקרא י״ב:ז׳) ממקור דמיה ואומר (זכריה י״ג:א׳) ביום ההוא יהיה מקור נפתח וגו' יעו\"ש. ומלבד זה הרי כשמבשלין את הדם עם הסממנים שיהיה ראוי לצביעה, הרי נפסל מאכילת כלב ואזדא ליה טומאתו שקיבל, ועיין רמב\"ן בנמוקי תורה (פ' תצוה) שביאר כעין זה לענין מור יעו\"ש: ", + "ו. ובפתילי ראשו כמין אונקלאות ויתדות כפופים. כמו שנתבאר במאמרנו (שם סעיף ה') שהחלזון יוצאין מן ראשו פתילים כפופים כמין אונקלאות ויתדות כפופים, יעו\"ש: ", + "ז. ובפתיליו הארוכים שהם בדמות נחש. כמו שנתבאר במאמרנו (שם סעיף ו) שהחלזון יש בו פתילים כמין דמות נחש, ונראה שהוראת שם חלזון הוא ג\"כ על שם פתיליו הללו, שבהם מושך ואוחז וסובב מה שרוצה לאחוז מלשון וחליזת חילוזה, דגבי מלכת שבא (בתרגום שני פסוק ב) שמענינו שצמצמה וסבבה את בגדיה הסובבים אותה. וכן היא באמת טבע חלזון זה שמצאנו, שבפתיליו הארוכים הוא סובב ואוחז מה שרוצה לאחוז, ומענין זה נקרא גם הצלצל, חלזון. שעל הא דכתיב (דברים כ״ח:מ״ב) יירש הצלצל, תרגום ירושלמי חלזונא, ובמדרש תנחומא (פ' וארא) הובא בילקוט (שם רמז קפה) כיצד היה הברד יורד רבי פנחס ורבי יהודה הלוי אחד מהם אומר כחלזון הזה היה יורד ומקצץ את האילנות כו' יעו\"ש על שם שמסבב עצמו סביב האילן לקצצו: ", + "ח. ובהיבלות שמכוסים על פתיליו, מפוצלים פצלות רבות, וקצת מהם במראה אלמוג (קרעלע). כמו שנתבאר במאמרנו (שם), שעל פתילי החלזון ישנו כמי יבלות אדומים בתואר בשר, שלכן נקראו היבלות האדומים שבעין בשם חלזון ונחש. ובאמת גם על עור הנחש יש בו חברבורות נקודות נקודות, וכדאיתא במדרש ב\"ר (פ\"כ) רבי הושעיא דסכנין בשם רבי לוי אררו בצרעת הלין סלעיא דביה צרען אינון, ופירש\"י אותם כתמים שבו הנראים כסלעים קטנים צרעת הן יעו\"ש, אלא שהיבלות שבעור הנחש המה חלקים, ושעל פתילי החלזון המה מפוצלים פצלות. ובזה יש לכוון מסקנת הש\"ס במס' בכורות (לח:), חלזון הוא נחש, עם ברייתא דתוספתא (שם) חלזון כמשמעו נחש כמשמעו, יעו\"ש: ", + "ט. ובדמו השחור כדיו. כמו שנתבאר במאמרנו (שם סעיף ז') שהחלזון דמו שחור כדיו, וכעת מצאתי קצת סמך לדבר זה, מירושלמי מס' נדה (פ\"ב ה\"ז) רבי יעקב בר זבדי אייתי קומי רבי אהבו דם שעיר באדום דם דגים בשחור יעו\"ש, אלמא סתם דגים דמן שחור. והיינו כדיו דשחור דדם נדה מפרש במס' נדה (כ.) ושחור שאמרו דיו יעו\"ש, והגם שאנו רואים שיש דם אדום בדגים, על כרחנו לומר שסתם רוב מיני דגים שבים דמן שחור, וכיון דאמרינן על חלזון וברייתו דומה לדג, משמע שדמו כדם רוב דגים שהוא שחור כדיו: ", + "י. ובמה שדרכו להטמין ולחפור עצמו בארץ בפתילי ראשו, כשמוצאין אותו בבצעי המים בהרים שבים, שנשארו אחר אשר ישקע הים מגעשו. כמו שנתבאר במאמרנו (שם סעיף ח') מספר הקנה שהחלזון דרכו לחפור ולתקוע עצמו בארץ: ", + "יא. ובתרתי מיני דמים שיש בו האחד שהוא מיפקד פקיד הראוי לצביעה, והשני שהוא מיבלע בלועי. כמו שנתבאר במאמרנו (שם סעיף ט') מדברי ר\"ת בתוס' מס' שבת (עה. ד\"ה כי היכי) וכן נזכרו עוד דברי ר\"ת הללו בתוס' מס' כתובות (ה: ד\"ה דמפקד פקיד) שהחלזון יש בו תרתי מיני דמים, ודם הראוי לצביעה מיפקד פקיד, והגם שהרבה מהראשונים ז\"ל עמדו בקושית התוס' ולא תירצו כתי' ר\"ת, לאו משום דלא סבירא להו, אלא דלא פסיקא להו, ואין לנו להזניח פשיטותא דר\"ת, ממה דלא פסיקא להו מילתא לשאר ראשונים ז\"ל, והגם דמלשון רש\"י ז\"ל במס' שבת (כו.) דמפרש יוגבים לשון יוקבים, שעוצרין ופוצעין את החלזון להוציא דמו, כדאמרן בפ' כלל גדול יעו\"ש, משמע לכאורה דדם הראוי לצביעה מיבלע בלועי וצריך עצירה ודחיקה להוציא דמו. אכן באמת אינו ראיה כלל, דאפילו מפקד פקיד צריך פציעה ודחיקה, שעי\"ז מריק דמו מעצמו בעודו בחיים, על ידי הרגש צער הדחיקה והפציעה. וזה פי' הש\"ס (שם עה.) כל כמה דאית ביה נשמה ניחא ליה טפי כי היכי דליציל ציבעיה, דכשמירק דמו מעצמו בחייו מירק הצליל והמובחר, והפסולת נשאר, וכן באמת טבע החלזון שמצאנו, שמחמת הרגש צער מירק דמו בחיותו, כמו שנתבאר. והנה אחד מהחברים יצ\"ו שאלני מתשובת בשמים ראש (סי' רמד) שמשמעות דבריו דלא כשיטת ר\"ת ז\"ל, אכן באמת ספר זה סבר איזה זמן היה במחיצתי ורחקתיו לאשר ראיתי בו דברים זרים ואינו בדוק אצלנו, והגאון בעל חתם סופר כנהו בשם כזבי הראש, והתשובה לענין חלזון נגלה לפני מכבר, ולא רציתי להביאו ולפלפל כלל בדבריו, אכן לאשר נשאלתי, מוכרח אני להביא לשונו ולהראות שאפילו יהיה שהרא\"ש ז\"ל חתים עלה, הנה מבואר מלשונו ממש כדברי ר\"ת ז\"ל וז\"ל: שהשיב להשואל על ענין דג אחד שדמו ירוק ויכולין לצבוע בדמו לצבע כעין הרקיע אם יש לסמוך שהוא החלזון וראוי לתכלת והשיב כיון שאין אתה מוציא עיקר סימנו שדמו אינו מובלע כלל וכלל ובדחיקה בעלמא יוצא, אין זה חלזון אף שצבעו דומה לים ורקיע, עכ\"ל הצריך לעניננו. והנה באמת לשון ים סובל שני פירושים, או דכוונתו שעיקר סימן החלזון הוא שדמו מבלע בליע, וקאמר כיון שאין אתה מוציא עיקר סימנו, אלא שדמו של דג זה אינו מובלע כלל וכלל כו' אין זה חלזון, וכך נדמה לו לאחד מהחברים יצ\"ו ששאלני בזה. ויש ג\"כ לפרש שכולו הוא מאמר הנמשך כאחד, והכי קאמר כיון שאין אתה מוצא עיקר סימנו שהוא הוא שדמו אינו מובלע כלל וכלל ובדחיקה בעלמא יוצא, כלומר אלא שדג זה דמו מבלע בלוע, א\"כ אין זה חלזון כו' והוא ממש כדברי ר\"ת. ומעתה נחזי אנן לאיזה מן הפירושים נוטה יותר, ונראה דודאי סובל יותר לפרש בלשון התשובה כפי' השני, דהרי זה הסימן בהחלזון אי הדם שבו מבלע בלוע או מפקד פקיד לא נזכר מפורש בש\"ס, אלא מכללא איתמר, ואי הפי' הוא בלשון התשובה כפי' הראשון שעיקר סימנו של החלזון הוא שדמו הראוי לצביעה מבלע בלוע ועל כרחך שהיה לו איזה הוכחה לזה מהש\"ס, ואיך מיסתם לה סתים, וכתב כל כך בפשיטות בלא ראיה כאלו הוא דבר מוסכם ומפורש בש\"ס לעיני כל, אלא ודאי הא איך עליך לומר בפי' לשון התשובה, אלא כפי' השני, שעיקר סימנו של החלזון הוא, שדמו אינו מובלע כלל וכלל, אלא מפקד פקיד ויוצא בדחיקה בעלמא, ושפיר כתב לה בפשיטות דמיסמך סמיך וקאי אדברי ר\"ת ז\"ל המפורשים להדיא לעיני כל בתוס' מס' שבת ומס' כתובות, ואיצטמיד לן סימן זה, כי הנך רואה שהראשונים תפסו סימן זה בפשיטות, שהוא עיקר סימנו של החלזון: ", + "הנה נתבאר, שאחד עשר סימנים של החלזון שנתבארו מהש\"ס ומתורתן של הראשונים ז\"ל כאן נמצאו, כאן היו, בזה החלזון שמצאנוהו בעזהש\"י: ", + "שוב נתגלה לנו מפורש, שהתכלת היה מדם חלזון זה שמצאנוהו. דהנה בספר העיטור (חלק שני שער הציצית דף כט ע\"ב) כתב, ובשאלה לרב נחשון ריש מתיבתא תכלת דומה לים וכו' ושמו על שם ערבי למאסמ\"א כו' יעו\"ש. והנה בספר קאנון הגדול לאבן סיני, אשר רוב דבריו לקוחים מן גאלינוס, והעתיקו החכם ר' יוסף אבן ויואש ז\"ל, ונדפס בעיר נאפולי שנת רנ\"ב בספר שני (סי' רסט), מביא זה החלזון שלוקחין ממנו קליפת העצם לבית המרכולת, וכן הוא עד היום, ותרגמו בלשון לאטין העתיקה למאסי\"ה יעו\"ש, נראה מפורש שהתכלת בא מדם זה החלזון ונקראת למאסמ\"א על שם זה החלזון, והגם שהקאנון מתרגמו בלשון לאטין ידוע שבלשון לאטין העתיקה מובלל הרבה שמות מלשון ערבי, ומדברי בעל העיטור הללו ראיה נמי, למה שבארנו במאמרנו הקטן \"שפוני טמוני חול\" שעוד בימי הגאונים היה תכלת, והיה נקרא בשם בין האומות אלא שלא היה מצוי לכל ישראל מחמת גודל יקרותו: \n" + ], + [ + "פרט השני במראה התכלת ", + "הנה, במאמרנו הקטן \"שפוני טמוני חול\" להיותנו מסופקים עוד אם תמצא ידנו העניה, למצוא את החלזון בכל סימניו, לא הארכנו שמה לבאר בפרטות מהות מראה התכלת מה היא, והאמנם כי בארנו (שם סי' ג') מדברי הרמב\"ם ורש\"י ז\"ל, שהתכלת נוטה ומעורב קצת עם מראה שחרות דיהה, והבאנו סמוכין לזה מהזוה\"ק ושאר מדרשי חז\"ל יעו\"ש, אבל פשיטא, שאין זה מהות מראה התכלת בפרטות, כי גם על כל מראה ומראה, לבן, אדום, ירוק, שחור, יכול ליפול לשון זה, לומר שיש בה נטיה לתערובות משחרות דיהה.", + "אולם כעת שהש\"י עזרני ברוב רחמיו וחסדיו למצוא את החלזון בכל סימניו כמו שנתבאר, ראיתי לבאר מהות מראה התכלת בפרטות. להיות איזה מן החברים יצ\"ו נסתבכו בזה, ודימו שיש בה מחלוקת בין ש\"ס בבלי לירושלמי, ואטעייהו לשון התוס' ז\"ל במס' סוכה (לא: ד\"ה הירוק כרתי) להיות נשתבשו בהבנת דבריהם, ולזאת ראיתי להעתיק ולבאר דבריהם למען יתלבנו הדברים: ", + "וז\"ל התוס' ז\"ל הירוק ככרתי, משמע שמראהו כצבע ויר\"ד בלעז (גרי\"ן בל\"א), וההיא דברכות משמע קצת שדומה לאירנד\"א (בלא\"ה בל\"א), דתנן התם פ\"ק (ט:) משיכיר בין תכלת לכרתי, משמע דמעט משונין זה מזה, ובמנחות פ' התכלת (מג.) אמרי' דתכלת דומה לים וים דומה לרקיע, וזהו כעין צבע שקורין אירנד\"א בלעז (בלא\"ה בל\"א), אבל בירושלמי (מס' ברכות פ\"א ה\"ב) משמע שהוא צבע ויר\"ד (גרי\"ן בל\"א), כעין עשבים, דאהיא דבין תכלת לכרתי מסיים ליה, תכלת דומה לים וים דומה לעשבים ועשבים לרקיע כו' יעו\"ש. ואינהו נשתבשו ונמשכו אחרי פשטות משמעות רהיטת לשונם, דמשמע לכאורה שעושים פלוגתא בין ש\"ס בבלי וירושלמי, במראית צבע התכלת, דלש\"ס בבלי הוא מראה אירנד\"א (בלא\"ה בל\"א), ולש\"ס ירושלמי היא מראה ויר\"ד (גרי\"ן בל\"א), אמנם באמת אם היה כוונת התוס' ז\"ל כן, היו הדברים מתמיהים מאד. חדא היאך שייך כלל מחלוקת במציאות במראה התכלת שהיה נוהג ובא בימי חכמי הש\"ס, ועוד למה נחתו לשויא פלוגתא בכדי מבבלי לירושלמי בענין מראה התכלת, כיון שבירושלמי ג\"כ לא אמרו תכלת דומה לעשבים, אלא תכלת דומה לים וים לעשבים, ופשיטא שע\"י דומה לדומה יש לדמות גם מראה תכלת (בלא\"ה) למראה עשבים (גרי\"ן), כידוע בטבע שמראה (גרי\"ן) הוא רק התמזגות ותערובות שני המראות (בלא\"ה וגע\"ל), וכמבואר מלשון הרמב\"ם ז\"ל (פ\"ט מהל' שבת הי\"ד) יעו\"ש. וכבר פירש\"י ז\"ל במס' סוטה (יז.) שהתכלת דומה לים וים דומה לרקיע, דאיצטריכו כל הני משום דתכלת לא דמי לרקיע כל כך אלא דומה לדומה, וא\"כ כשאמרו בירושלמי, תכלת דומה לים וים דומה לעשבים, היינו דומה לדומה, וזה עולה גם להש\"ס בבלי, וכל שלא לאפושי פלוגתא עדיף. הן אמת שבמדרש במדבר רבה (פי\"ד) ובשוחר טוב (מזמור כ\"ד ומזמור צ') איתא, שהתכלת דומה לעשבים ועשבים דומה לים כו', ומלשון זה מבואר שדמיון ראשון מהתכלת הוא לעשבים ולא לים. אכן כיון שבש\"ס בבלי בתלתא דוכתי בסמ' סוטה (יז.) ובסמ' מנחות (מג.) ובמס' חולין (פט.) ובירושלמי (שם) ובספרי (פ' שלח) וגם במדרש רבה (סו\"פ שלח) איתא שהתכלת דומה לים, וכן הוא בפסיקתא דרב כהנא (פסקא דמתן תורה) הראהו תכלת דומה לים. וכן הוא ג\"כ בספר הבהיר סמי תלתא מקמי שמונה ושיבושא דספרא הוא דעל בהנך תלתא דוכתי במדרש, וצריך להיות שהתכלת דומה לים וים דומה לעשבים, וכמו שכתבנו במאמרנו הקטן \"שפוני טמוני חול\" (סי' ב' סעיף א'), וכמו שנתבאר דלא שייך פלוגתא במציאות בדבר שהיה נוהג ובא בזמניהם, ובאמת לפי מה שיתבאר שמראה התכלת, הגם שעיקרה ושרשה היא מראה אירנד\"א (בלא\"ה בל\"א), מ\"מ פתוך ומתנוצץ מתוכה מעין ראה ויר\"ד (גרי\"ן בל\"א), אפילו שיבושא דספרא אין אנו צריכין לומר דעל: ", + "אמנם, באמת במראה התכלת לא נסתפקו התוס' מעולם, ופסיקא להו מילתא דמראה התכלת, עיקרה ושרשה היא כעין צבע אירנד\"א בלעז (בלא\"ה בל\"א), ופתוך ומתנוצץ מתוכה מעט כעין מראה ויר\"ד בלעז (גרי\"ן בל\"א) כמו שיתבאר, ובמראה הכרתי עצמה, דהיינו אותו המין הנקרא פור\"י או פוריי\"ש, ג\"כ אי אפשר לומר שנתספקו, דהיאך שייך להסתפק בדבר שהוא לפנינו ונראה לעין. אלא פסיקא לאו מילתא דכרתי הנקרא פור\"י או פוריי\"ש, עיקר שורש מראיתו היא ויר\"ד בלעז (גרי\"ן בל\"א), ופתוך ומתנוצץ מתוכו מעט כעין מראה אירנד\"א בלעז (בלא\"ה בל' אשכנז): ", + "אלא דאסתפק להו לשון המשנה, דיהיב כללא גבי אתרוג וקאמר הירוק ככרתי רבי יהודה פוסל, וכן לשון הש\"ס בחולין (מז:) אלא ירוקה דכשרה היכי דמי ככרתי, אי לשון זה כולל נמי ירקות כל עשבים ונקט כתרי, והוא הדין כשאר עשבים, או דילמא דוקא ירוק ככרתי קאמר, דהיינו ירקות אותו המין הנקרא פור\"י, שפתוך בו נמי כעין מראה אירנד\"א (בלא\"ה בל\"א), וזהו ביאור המשך דבריהם ז\"ל הירוק ככרתי, משמע שמראהו כצבע ויר\"ד בלעז (גרי\"ן בל\"א), כלומר ירוק שפוסל באתרוג משמע דהיינו ירוק עשבי (גרי\"ן בל\"א), מדקאמר דטעמא הוא משום דלא גמר פירא, ואנו רואים דכשלא גמר פירא מראה האתרוג הוא ויר\"ד בלעז כעין עשבים, וצריך לומר, דלשון כרתי כולל נמי ירקות שאר עשבים, וההיא דברכות משמע קצת שדומה לאירנד\"א בלעז (בלא\"ה בל\"א), כלומר דלשון כרתי דוקא כרתי ואינו כולל שאר עשבים, דתנן התם משיכיר בין תכלת לכרתי, משמע דמעט משונין זה מזה. ובמנחות אמרי' דתכלת דומה לים וים דומה לרקיע, וזהו כעין צבע שקורין אירנד\"א בלעז (בלא\"ה בל\"א), כלומר וא\"כ לשון כרתי דוקא ולא עשבים, א\"כ הכא נמי דקתני ירוק ככרתי היינו ככרתי דוקא, ואינו כולל שאר עשבים, אבל בירושלמי משמע שהוא צבע ויר\"ד (גרי\"ן בל\"א) כעין עשבים, כלומר דלשון כרתי לאו דוקא, אלא כולל נמי שאר עשבים, והכוונה הוא שירוק כצבע ויר\"ד (גרי\"ן בל\"א) כעין עשבים, דאההיא דבין תכלת לכרתי מסיים ליה תכלת דומה לים וים דומה לעשבים ועשבים לרקיע, כלומר מדמסיק אגדה זו תכלת דומה לים וים דומה לעשבים כו' ומתני' דבין תכלת לכרתי, נראה דמקביל עשבים באגדה זו כלפי כרתי, דמתני' משמע דכרתי לאו דוקא, אלא כולל נמי שאר עשבים, ובמס' חולין (שם ד\"ה אלא ירוקה ה\"ד ככרתי) מבואר יותר להדיא בלשונם ז\"ל דשקלא וטריא דידהו אינו במראה צבע התכלת ולא במראה הכרתי, דהיינו אותו המין הנקרא פור\"י, אלא במשמעות לשון המשנה והש\"ס, דמסמן ירוק ככרתי אי ככרתי דוקא או דילמא ככרתי לאו דוקא, וזה לשונם: וכתב בערוך דהוא צבע ירוק, ותרגום של חציר הוא כרתי [לפנינו בערוך תרגום של כרישין הוא כרתי, ונראה שבערוך שלפני בעלי התוספות היה הגירסא ותרגום של חציר הוא כרתי, ובאמת חציר דכתובים (תהילים ק״ד:י״ד) מצמיח חציר לבהמה מתרגמינן דמרבי עסבא כו', והיינו דשם קאי במאכל בהמה. על כרחך דחציר כולל כל העשבים, אכן חציר דתורה (במדבר יא) ואת החציר וגו' מתרגמינן וכרתי, והיינו דהתם במאכל אדם קאי והיינו אותו המין הנקרא פור\"י, ובלשון המשנה כרישים כדמפ' הערוך (שם ערך כרש א') והתוס' מביאים זה להקדמה לשקלא וטריא דידהו דמסקי]. ", + "ונראה דהוא צבע אינדי\"ש בלעז (בלא\"ה בל\"א) דהוא דמי לרקיע, כלומר ונראה דלשון ירוקה ככרתי דכשרה היינו צבע (בלא\"ה), דכרתי דוקא נקט למעוטי שאר עניני ירקות של עשבים, דהרי כרתי הוא שם מין מיוחד דמשמע שהוא דומה קצת לתכלת כדאמרינן משיכיר בין תכלת לכרתי, ואלו ירקות עשבים אינו דומה כלל לתכלת. ומדהתם כרתי דוקא, הכא נמי כרתי דוקא, ואינו כולל שאר עשבים, ועל זה סיימו דמיהו יש לומר דלא נקט ככרתי דוקא, ולמעוטי שאר עניני ירקות, אלא נקט כרתי והוא הדין ירוקה כשאר עשבים. והנה הזניחו מלהביא ראיה לזה מירושלמי שהביאו במס' סוכה, כי באמת אין ראיה כל כך מהירושלמי, דאפשר דאין מקביל כלל עשבים כלפי כרתי דמתני', והא דמסמיך אגדה זו עלה דמתני', הוא משום תכלת דאיירי בה במתני', ולהכי הזניחו ראיה זו, ומביאים ראיה מפירש\"י ז\"ל בגוף הסוגיא דלעיל גבי ירוקה כשרה מדרבי נתן פי' בקונטרס ירוקה כעשבים [כדלקמן] אלמא ככרתי לאו דוקא, כלומר דהרי רש\"י ז\"ל מלשון ככרתי גופיה נסיב לפרש ירוקה כעשבים, אלמא פסיקא ליה לרש\"י ז\"ל דלשון ככרתי הוא לאו דוקא, אלא כולל נמי שאר עשבים. ומיושב בזה מה שתמה על התוס' ז\"ל בספר לב אריה בחידושיו למס' חולין (שם): ", + "אמנם, מהות מראה התכלת בפרטות, הנה מבואר שעיקרה ושרשה הוא מראה אירנד\"א בלעז (בלא\"ה בל\"א), הדומה לים ורקיע כמבואר להדיא מכל הני דוכתי הנ\"ל, אלא שפתוך ביה נמי ומתנוצץ מתוכה כעין מראה עשבים ויר\"ד בלעז (גרי\"ן בל\"א), כדמוכח מהירושלמי והמדרשים הנ\"ל שהיא דומה לדומה לעשבים, וכן ממה דתנן במס' ברכות (שם) משיכיר בין תכלת לכרתי, משמע שהשינוי ביניהם מעט, כמו שכתבו התוס' במסכת סוכה ובמס' חולין (שם) וכן מבואר מלשון רש\"י ז\"ל במסכת גיטין (לא) רב נחמן חתניה דבי נשיאה הוי יתיב בגוהרקי דדהבא ופריס עליה סרבלא דכרתי, ופירש\"י צבע התכלת הדומה לכרתי יעו\"ש, וכן משמע במדרש רבה (במדבר פ\"ד) מעשה השלחן כנגד מלכות בית דוד שהשלחן מכסין בתכלת כנגד דוד שהיה צדיק וכתר לו הקב\"ה ברית מלכות לו ולבניו, והיינו דדרש שהתכלת רומז לכריתת ברית מלכות, מפני שהתכלת ירוק ככרתי כמו שפי' במת\"כ יעו\"ש. [ופירושו עיקר דלשאר הפירושים רמז למלכות שמענו רמז לכריתת ברית מלכות לא שמענו יעו\"ש], מכל זה מבואר שהתכלת דומה לכרתי מצד ירקות העשבי שמתנוצץ מתוכו, והשינוי שביניהם הוא רק שהתכלת עיקר שורש המראה היא דומה לאירנד\"א (בלא\"ה בל\"א), ומעט מתנוצץ מתוכה כעין מראה ויר\"ד (גרי\"ן בל\"א), וכרתי עיקר שורש המראה היא ויר\"ד (גרי\"ן בל\"א) ומעט מתנוצץ מתוכה כעין מראה אירנד\"א (בלא\"ה בל\"א), ובזה דומה יותר תכלת לכרתי מלשאר עשבין, דלכרתי יש לה דמיון משני צדדים מצד שני המראות שבה ולעשבים אין לה דמיון, אלא מצד מראה ויר\"ד (גרי\"ן בל\"א) אין לה דמיון עם עשבים שבשאר עשבים זולת כרתי לא פתיך בהו כלל מראה אירנד\"א (בלא\"ה בל\"א): ", + "ולאשר ראיתי רבים וכן שלמים זולתנו, כי אטעייהו לשון הרמב\"ם ז\"ל בהל' ציצית (פ\"ב סוף הלכה א' והלכה ד' והלכה ח') שכתב וכל שלא נצבע באותה צביעה פסול לציצית, אע\"פ שהיא כעין הרקיע כגון שצבעו באסטיס או בשחור כו', אע\"פ שנלקחה מן המומחה אם נבדקה ונודעה שנצבעה באחד משאר צבעונין המשחירים כו', היתה כולה תכלת עושה לבן שלה משאר צבעונין חוץ מן השחור, מפני שהוא נראה כתכלת כו' יעו\"ש. ושפטו מזה, שמראה התכלת היא שחורה ממש, ולזה הבינו ג\"כ כוונה בלתי מכוונת בדברינו הקצרים במאמרנו הקטן \"שפוני טמוני חול\" (סי' ג') שמה שכתבתי, שמדברי הרמב\"ם שכתב תכלת האמורה בתורה בכל מקום הוא הצמר הצבוע כפתוך שבכחול, וזו היא דמות הרקיע הנראית לעין השמש בטהרו של רקיע, וכן כתב בה' כלי המקדש (פ\"ח הי\"ג) ותכלת האמורה בכל מקום, הוא הצמר הצבוע כעצם השמים, שהוא פתוך מן הכחול. ע\"כ נראה מזה, שמראה התכלת נוטה ומעורב קצת עם מראה שחרות הדיהה, שהרי הכחול שחור הוא, אלא שדיהה מן שחרות החרת כדמפורש במס' נדה (יט.) שחור כחרת עמוק מכן טמא דיהה אפילו ככחול טהור, ופירש\"י דיהה מכן אפילו הוא שחור ככחול טהור, הואיל ואינו שחור כחרת יעו\"ש, הרי שהכחול שחור הוא, אלא שהוא שחרות דיהה ואמוץ מעורב בלבנונית, וכיון שכתב שהוא פתוך מן הכחול מבואר דעתו ז\"ל, שהתכלת נוטה ומעורב קצת עם שחרות דיהה ע\"כ, והבינו שכוונתנו לומר שמראה התכלת הוא מראה שחורה ממש, ועי\"ז נתסבכו בסבוכות רבות: ", + "ואני תמה, היאך אפשר להבין כלל בכוונת הרמב\"ם ז\"ל ובכוונתנו לומר שמראה התכלת הוא מראה שחורה ממש, דאם כן היאך הוא כדמות הרקיע וכעצם השמים, הרי מראה דמות רקיע השמים נראה לעין שאינה מראה שחורה, אלא כעין אירנד\"א (בלא\"ה בל\"א), אמנם כוונתנו מבואר, דמה שכתב שהוא פתוך מן הכחול הוא לומר: שמראה התכלת הוא ירוק שחורי (דונקעל בלאה), והבאנו מפרש\"י ז\"ל שהכחול שחור הוא, אלא שאינו שחור כחרת, והיינו צבע הכחול בעצמו, אבל הנצבע מהכחול הוא ירוק שחורי, וכמו שפירש\"י במס' חולין (מז:) אמר רבא ככוחלא כשרה ופירש רש\"י ז\"ל ככוחלא צבע כחול שהוא כמראה לזו\"ר לא ירוק ולא שחור יעו\"ש. ועיין בהגהת רמ\"א ביו\"ד (סי' ל\"ח סעיף ד') בשם מהרי\"ו ועיין ת\"ש (שם) בשם ראב\"ן ורוקח והר\"ן יעו\"ש. עכ\"פ מבואר דכוונתנו לירוק שחורי וגם לא ירוק שחורי ממש כצבע הכחול, אלא כפתוך מצבע הכחול, וזה ג\"כ כוונת הרמב\"ם ז\"ל, במה שמשמע מדבריו שצבע התכלת דומה לשחור היינו לירוק שחורי (דונקעל בלאה), ועיין תוי\"ט (כלאים פ\"ב מ\"ה), וזה ג\"כ כוונת רש\"י ז\"ל בנימוקי תורה שכתב שצבע התכלת דומה לרקיע המשחיר לעת ערב דהיינו ירוק שחורי: ", + "אמנם, מקור הדברים מאין הוציאו זה, והרי לכאורה נראה דכעין הרקיע הוא מראה תכלת ירוק לבנוני (העלל ליכטיג היממעל בלאה), ונראה שהוציאו זה ממה דאמרינן במס' חולין וכמה דוכתי, תכלת דומה לים וים דומה לרקיע ורקיע דומה לאבן ספיר ואבן ספיר דומה לכסא, שנאמר (שמות כ״ד:י׳) ותחת רגליו כמעשה לבנת הספיר וכעצם השמים לטהר, וכתיב כמראה אבן ספיר דמות כסא (יחזקאל א׳:כ״ו). וכן הוא בזוה\"ק ויקרא (כט.) תכלת שבציצית כמעשה לבנת הספיר, וכפי זה לכאורה אינו מובן הא דאמרינן במדרש במדבר רבה (פ\"ב) בצביעת מפות הדגלים דצבע מפה שלו דומה לצבע אבנו, וקאמר (שם) יהודה נופך וצבע מפה שלו דמותו כעין שמים כו' יששכר ספיר ומפה שלו צבוע שחור דומה לכחול יעו\"ש. ולכאורה הרי אמרינן ורקיע דומה לאבן ספיר, וכאן אמרינן דשמים דומה לנופך, וכלפי ספיר היתה המפה צבוע שחור דומה לכחול. ונראה דיש חילוק בין שמים לבין כעצם השמים לטהר, דשמים שלא בטהרו שפתוך ביה לבנונית זריחת השמש, הוא במראה ירוק לבנוני נוטה לירוק עשבי, כמראית אבן נופך. אכן במראית אבן הספיר כתיב כעצם השמים לטהר, דהיינו עצם מראה דמות הרקיע כשאין שום דבר מעורב בו אז הוא שחור דומה לכחול, דהיינו ירוק שחורי קצת, וכמו שבאמת אנו רואין החילוק בין אבן הנופך לאבן הספיר שהנופך נוטה לירוק עשבי, והספיר הוא יותר ירוק שחורי, ומזה הוציא הרמב\"ם ז\"ל שאמר כפתוך שבכחול כי פתוך הוא לשון מעורב שאינו עמוק כל כך כאינו מעורב, וזהו פתוך שבכחול, וזהו שסיים הרמב\"ם ז\"ל וזה הוא דמות הרקיע הנראית לעין השמש בטהרו של רקיע הוא סובב הולך על הכתוב כעצם השמים לטהר, והוא מתאחד עם פירש\"י ז\"ל שלעת ערב שאין אור השמש מעורב עם מראה הרקיע אז הוא ירוק שחורי קצת וכן הרקיע סמוך לשמש, שרחוק מן השמש, השמש זורחת עליו והוא מלבין. אבל סמוך לשמש אפילו ביום הוא ירוק שחורי, ורק שאם מביטים על הרקיע ביחד עם השמש אין האדם יכול לראות את עצם הרקיע, ורק דרך שפורפרת יכול לראות מראהו והוא ירוק ספירי נוטה לשחרות קצת: ", + "וכן הוא משמעות לשון הזוה\"ק (בראשית נא) נהורא תכלא אוכמא יעו\"ש, ובזוה\"ק (פנחס רכז) ותרין גוונין רשימין בטלית חד חוור וחד תכלת ועל תרין גוונין אלין אתמר (שמות כ״ד:י׳) ותחת רגליו כמעשה לבנת הספיר לבנת לובן דספיר דאיהו כליל בתרין גוונין רחמי ודינא חוור ואוכם אוכמי דתכלת כו' יעו\"ש, וע\"ע זוה\"ק (שלח קעה) וברע\"מ (שם), מבואר מכל זה דמראה תכלת נוטה לשחרות דהיינו ירוק שחורי, ובזה מתפרש היטב לשון הזוה\"ק (תרומה קלט) תכלת דא איהו כרסיא דכתיב ביה (יחזקאל א׳:כ״ו) כמראה אבן ספיר דמות כסא וכתיב ונגה לו סביב בגין דעבדין ביה כריכין לציצית וכד נגה לו אתהדר לגוון ירוק כגון כרתי מההיא שעתא ואילך אשתרי זמנא דק\"ש דהא אישתני גוון תכלא מכמה דהוה כו' יעו\"ש, והיינו לפי שמראה התכלת הוא ירוק שחורי קצת (דונקעל בלאה). וידוע שירוק שחורי אין הירקות ניכר בחשכת לילה ונראה כמו שחור ממש אלא כד נגה לו, שהיום מתחיל להאיר קצת, אז מתחיל להיות ניכר הירקות, וכבר רמזנו על זה במאמרנו הקטן \"שפוני טמוני חול\" (שם): ", + "וגם ענין הוראת שם תכלת מורה על זה, כי תכלת הוא לשון תכלית ושלימות, כדאיתא בזוה\"ק (פנחס רכו:) תכלת שבציצית איהו תכלית דכל גוונין דאיהו תכלית דעשר ספיראן וביה ותכל כל עבודת אהל מועד, ובזוה\"ק (פקודי רלא) אמאי בפתיל תכלת אלא לאחזאה דהאי תכלא אתקשר בכלא כו' תכלא דאיהו בקשורא דנהירו חוורא כלא כחדא כו', וע\"ע בזוה\"ק (פקודי רלה:) בגין דתכלא איהו גוונא לאתעטרא ברזא דכל גוונין יעו\"ש, וכן היא לשון כלה וכליון כדאיתא בזוה\"ק (פנחס רכו:) ואיהי לשון כלה כו' ואיהי תכלת דשרגא דאכיל תרבין ועלווין כו'. ועיין זוה\"ק (בראשית נא) ובספרי (פ' שלח) למה נקרא שמה תכלת על שם שנתכלו הבכורות ד\"א על שם שכלו בים יעו\"ש. ואם כי הדברים מרמזין לענינים עמוקים ומבקשי ה' יבינו כל, אכן גם בפשיטות הוראת שם תכלת על מראית הצבע היא בהוראות הללו לשון תכלית ושלימות ולשון כלה וכליון, וביאור הענין, כי שורש כל הגוונים הם מקרני אור הבוקע בהם, ולזה כל מראות הצבעים הם כסדרן, כפי התרחקות שרשם מאור, וכמו שנראה לעין כשמעמידין זכוכית משולש ארוך ובהיר נגד השמש, יופיעו ויקדרו קרני אור השמש דרך הזכוכית ונראה מתוכו קו צבוע במראות שונות, היינו א' בראשית מקום המקבל אור השמש מראה אדום חום. ב' ואחר כך מראה אדום שושני כרכומי. ג' ואח\"כ מראה אדום פתוך בחלמוני, ד' ואח\"כ ירוק חלמוני עד ירוק העשבי, ה' ואח\"כ ירוק העשבי עד ירוק התכלת, ו' ואח\"כ ירוק התכלת. ז' ואח\"כ תכלת עמוק השחורי: ", + "וזהו הוראת שם תכלת, לשון תכלית ושלמות, כי תכלית כל הגוונים נאספים במראה התכלת כידוע, שצבע וקרני אור השמש המה בשפע ובריבוי במראה התכלת יותר מבשאר הגוונים, להיותה סוף אסיפת כל הגוונים בתוכה. וזהו ג\"כ הוראת שם תכלת לשון כלה וכליון, כי אחרי לטישת והקדרת קרני אור השמש במראה ירוק התכלת משם ולהלן שמתחיל תכלת עמוק השחורי, כלה כל הגוונין, כי הוא חשוך ושחור ממש עד שאין גוון התכלת ניכר מתוכו כלל. וכל זה מתבאר מהזוה\"ק (תרומה קמט) תכלתא נפיק מגו ההיא גוון סומק, וכד נחית לתתא אתרחק גוון סומק ועאל גו ההוא אתר דאיהו ימא ואצטבע גוון תכלא, אוכם גוון דא נפיק מהתוכא דסומקא וכו' וכלא מההיא סומקא קדמאה אתפתך וכו' האי אוכם איהו חשוך יתיר דלא אתחזי גוון דיליה מגו חשוכא יעו\"ש. מכל זה מבואר דתכלת נוטה לשחרות דהיינו ירוק שחורי קצת, ורק תכלת עמוק השחורי שהוא חשוך ושחור ממש עד שגוון התכלת אינו ניכר מתוכו כלל, פסול: ", + "וכן מתבאר דמראה התכלת נוטה לשחרות קצת ממדרש שוחר טוב (מזמור צ'), ובכמה דוכתי, דמסמן מראה התכלת שדומה לים וים לעשבים ועשבים לאילנות ואילנות לרקיע ורקיע לקשת וקשת לענן וכו'. והיינו דמסמן שדומה לים, אכן הרי אין כל הימים מראיתם שוה, שיש ים השחור וכן ים האדום דהיינו ים סוף וכן ימים הירוקים, אין כל האקלימין שוה, יש ירוק, ירוק העשבי, ויש ירוק, ירוק הכרתי, לזה קאמר וים לעשבים. ולהיות גם העשבים יש מהם ירוקים מראה ויר\"ד (גרי\"ן בל\"א) ויש מהן ירוקים אירנד\"א (בלא\"ה בל\"א) כגון כרתי, לזה מסמן וקאמר ועשבים לאילנות. ולפי שמראה האילנות ג\"כ אינם מתדמין תמיד במצב אחד, שהעומד סמוך להם רואה אותם ירוקים (ויר\"ד בלע\"ז) והעומד רחוק מהן עד שמצב האילנות הוא במקום שכלה חוג כח ראייתו ונראים ואינם נראים, מתדמין אצלו במראה אירנד\"א (בלא\"ה בל\"א). וקאמר, ואילנות לרקיע, ולהיות מראית הרקיע ג\"כ אינו שוה בכל מקום ובכל זמן, שיש חילוק במראות הרקיע ממדינות החמים למדינת הקרים ובין כשהוא בטהרו לכשאינו בטהרו, לזה מסמן ורקיע לקשת, כלומר באיזה רקיע, ברקיע הדומה לקשת, ולהיות שבקשת נמי יש הרבה גוונים כנזכר בזוה\"ק בכמה דוכתי שיש תלת גוונין בקשת, ובזוה\"ק (נח ע\"א) משמע שיש הרבה גוונים בקשת, וכן הוא נראה באמת בראית העין, אלא דמראות שרשיים אינן בו אלא שלש, ושאר המראות המה פתוכים ומעורבים. ולכן מסמן והקשת דומה לענן, היינו באותו מראה של קשת שהוא דומה לענן, היינו במקום שהוא פתוך ומעורב קשת וענן. הנה מבואר מזה ג\"כ שמראה התכלת נוטה לשחרות קצת: ", + "הנה נתבאר שורש מראה התכלת בפרטות כי שרשה היא מראה אירנד\"א (בלא\"ה בל\"א) הנוטה לשחרות דהיינו ירוק שחורי קצת ופתוך ביה מעט כעין מראה ויר\"ד בלע\"ז (גרי\"ן בל\"א), ולהיות כי גם במראה זו עצמה יש עזה וכהה ודיהא ממנה כמה מדרגות, והא ודאי ליכא למימר דדוקא מראה אחת בגבול מצומצם כשרה בתכלת דהרי א\"א לצמצם לכוון תמיד המראה בגבול אחד מצומצם, ועל כרחך דאמר רחמנא עביד וכל היכי דמצית למיעבד ניחא ליה ולא הצריכה תורה מראה בגבול אחד מצומצם דוקא כבמס' בכורות (יח:) יעו\"ש, וכן מוכח להדיא דלאו דוקא מראה אחת כשרה בתכלת מסוגית הש\"ס מנחות (מג) אישתני למעליותא כשרה לגריעותא פסולה יעו\"ש. הרי דמראה הראשונה כשרה וגם השניה דמעליותא כשרה וכן הוא מבואר בדברי הרדב\"ז בתשובותיו (ח\"ר בלשונות הרמב\"ם סי' מ\"ח דפוס סדילקאוו) יעו\"ש וכן מבואר מדברי הספרי דבי רב למהר\"ד פארדו ז\"ל שאביא אי\"ה לקמן בקונטרס שער התשובה יעו\"ש. ", + "לזאת ראיתי להעיר ולתת לזה גבול ומדה מרווחת במראה התכלת, והוא נודע בלוחות התחלקות מראות הצבע ליסודותם הקודרים דרך עשת הזכוכית המשולש הנזכר שנמצאים בבתי לימוד כח הראות והאור (כי הנדפסים בספרי הלמוד אינם מכוונים) ושם נחלק קדירת אור השמש למאה ושבעים חלקי מדת המעטער והכשר שבו לצבע התכלת הוא מתחיל מן תשעים עד מאה וחמשים חלקי המעטער, שמן מאה וחמשים ולמעלה הוא שחור ואין הירקות של מראה התכלת ניכר בו ומן תשעים ולמטה מתחיל מראה הכתרי ששרשו מראה ויר\"ד בלע\"ז (גרי\"ן בל\"א) והממוצע דהיינו מן מאה ועשר עד מאה ושלשים הוא המובחר לתכלת. והוא באמת הממוצע בין אבן הנופך והספיר מהמובחרים שבמיניהם, שגם באבנים הנ\"ל יש כמה מראות שאין כולם שוים בירקותם שיש מהם עמוק ויש מהם כהה, אכן המראה הנ\"ל הוא מהמובחרים שבאבנים הנ\"ל: ", + "ובזה נראה לבאר לשון הירושלמי ברכות (פ\"א ה\"ה) מאימתי קורין את שמע בשחרית משיכיר בין תכלת ללבן רבי אליעזר אומר בין תכלת לכרתי ומפרש עלה בירושלמי כיני מתני' בין תכלת שבה ללבן שבה ומה טעמין דרבנן וראיתם אותו מן הסמוך לו ומה טעמיה דרבי אליעזר וראיתם אותו שיהא ניכר בין הצבועין יעו\"ש. והנה המפרשים נתלבטו בהא דקאמר וראיתם מן הסמוך לו מה ראיה מציצית לזמן ק\"ש. וביארתי בחידושי לירושלמי דהוא כדאיתא בש\"ס מנחות (מד:) וראיתם אותו וזכרתם ראה מצוה זו וזכור מצוה אחרת התלויה בה ואיזו זו ק\"ש, דתנן מאימתי קורין את שמע בשחרית משיכיר בין תכלת ללבן, וענין שנקרא ק\"ש מצוה התלויה בה, הוא כדאיתא בצוואת רבי אליעזר הגדול ארחות חיים (סימן י\"ד סק\"ד) דכל הקורא ק\"ש בלא ציצית כאילו מעיד עדות שקר בעצמו יעו\"ש. אכן בהא דרבי אליעזר וראיתם אותו שיהא ניכר בין הצבועין אינו מובן מאי תלמודיה, ולפי מה שנתבאר נראה דאדרשיה דת\"ק סמיך וקאי והכי קאמר, כיון דקפיד קרא בזמן ק\"ש משיהא התכלת ניכר מתוך הלבן, א\"כ צריך שיאיר כל כך עד שיוכר בין הצבועין, דהרי הלבן יכול להיות ג\"כ מכל הצבעים כולם לבד מתכלת או מקלא אילן הדומה לו כדאיתא (מנחות לח:) מידי ציבעא קא גריס וכן בטלית שכולה תכלת דאמרינן (מנחות מא:) שכל מיני צבעונין פוטרין בה לשם לבן חוץ מקלא אילן, ופירש\"י ז\"ל בלישנא אחרינא דקלא אילן במקום לבן פסול משום שדומה לתכלת ואין כאן שני מינים, דאשני מראות שבה לצבועין שבה, והיינו דקאמר משיכיר בין תכלת לכרתי, שהכרתי הוא גבול האחרון משאר הצבעים לתכלת ועד מראה הכרתי וכרתי בכלל כשר במקום לבן, שיש היכר בינם לבין תכלת וקרינן בהו שני מראות, אבל כל שקרוב לתכלת יותר מכרתי הוא בכלל פסול, דקלא אילן שפסול במקום לבן משום שדומה לתכלת ואין כאן שני מראות: ", + "ודע דבמנחות (מג:) אהא דקאמר מפני שתכלת דומה לים פירש\"י שנעשו בו נסים לישראל, יעו\"ש והיינו ים סוף, וידוע שנקרא ים האדום, אכן באמת ידוע כי הים סוף בעצם ג\"כ מראהו ירוק ככל הימים ורק שנקרא ים האדום מחמת שלפעמים נראה אדום מחמת אסיפת בריות קטנות שבים השטים על פני שטח העליון מהים ההוא והמה אדומים, ומלבד זה אין כוונת רש\"י ז\"ל להגביל מראה התכלת דוקא לים ההוא שנעשו בו נסים לישראל, דא\"כ הוי ליה למימר להדיא ים סוף, אלא כוונת רש\"י ז\"ל לפרש מעלות התכלת במה שדומה לים, דהיינו שרומז למה שנעשו בו נסים לישראל, ומקור דברי רש\"י ז\"ל הוא מספרי (פרשת שלח) למה נקרא שמה תכלת כו' על שם שכלו בים: \n" + ], + [ + "פרט השלישי בדיני הצביעה ", + "א. אם הצביעה צריך להיות בצמר דוקא קודם הטויה, או כשרה נמי על גבי חוטין כשהן טווין ועומדים. ולכאורה מלשון הש\"ס מס' עירובין (צו:) המוצא תכלת בשוק לשונות פסולות חוטין כשרים, משמע שהיו רגילין לצבוע התכלת קודם הטויה. וכן משמע במס' שבת (עג.) דתנן הגוזז את הצמר המלבנו והמנפצו והצובעו והטווה כו' הרי קתני טויה אחר צביעה, וכן משמע פשטא דקרא במלאכת המשכן (שמות ל״ה:כ״ה) וכל אשה חכמת לב בידיה טוו ויביאו מטוה וגו', משמע שהטויה היה אחר הצביעה, אמנם נראה שאין קפידא בזה לדינא אם תהיה הצביעה קודם הטויה או שיהיה אחר הטויה, ומה דבכל הנהו דוכתי דאמרן שנזכר טויה אחר הצביעה, הוא מצד הרגילות וסידרא דעלמא שהיה הרגילות לצבוע קודם הטויה, וכדאיתא במס' ברכות (נח.) ותוספתא וירושלמי (ברכות פ\"ט ה\"א) כמה יגיעות יגע אדה\"ר עד שמצא בגד ללבוש גזז ולבן ונפץ וטווה וארג יעו\"ש, והיינו לפי שאז היו הכל רגילין במלאכת הטויה ולא היתה מלאכת אומן דוקא, כדמשמע מהאי דמועד קטן (יט.) וטווה על ירכו תכלת, ומסיק הלכה בין באבן בין בפלך יעו\"ש, ולא מחלק כלל בין אומן להדיוט, כדרך שמחלק (מועד קטן ח:) לגבי תפירה, ההדיוט תופר כדרכו והאומן מכליב מפרש (שם י.) היכי דמי הדיוט כל שאינו יכול להוציא מלא מחט בבת אחת יעו\"ש, משמע משום דטויה לא היה מלאכת אומן דוקא וכל אדם היה בקי בו, אבל תפירה היה מלאכת אומן דוקא, כדמשמע במס' קידושין (פב. ושם) לעולם ילמד אדם את בנו אומנות נקיה וקלה, מאי היא אמר רב יהודה מחטא דתלמיותא יעו\"ש. וכן משמע שהטויה לא היתה מלאכת אומן דוקא אלא כל אדם בביתו היה דרכו לטוות, דהרי במס' כתובות (נט:) במלאכות שהאשה עושה לבעלה חשיב שם ועושה בצמר, והיינו בטויה כדמפרש (כתובות סא:) בצמר אין בפשתים לא מפני שפשתים מסריח את הפה ומשרבט את השפתים. וע\"ע (כתובות סד:) ומה היא עושה לו משקל חמש סלעים כו' ובפירש\"י (שם) ולפי שהיה דרכם לטוות כל אחד בביתו, והצביעה היתה מלאכת אומן לזה לא היה נמכר תכלת טוי ושזור, רק האומן היה צובע הצמר קודם טויה ומכר לכל אחד לטות בביתו כפי צרכו, והיה הרגילות לצבוע קודם הטויה, אבל אין בזה קפידא לדינא, כיון שכך קולט יפה עין הצבע כשצובעין חוטין כמו כשצובעין צמר. וכמו שאנו רואין עכשיו שאין הכל בקיאין במלאכת טוית הצמר, נוהגין באמת לצבוע חוטין ומוכרין חוטין צבועין וכל מיני מלבושים. ", + "וכיון שנראה שאין קפידא בזה אם תהיה הצביעה קודם הטויה או לאחר הטויה, וכן מבואר להדיא מלשון הרא\"ה בספר החינוך (מצוה שפ\"ו) שכתב וז\"ל וצבע התכלת הזה כו' והוא נעלה בדם חלזון ובים המלח הוא מצוי וצובעין בו פתיל של צמר כו' הרי שכתב הצביעה בפתיל ולא בצמר דוקא קודם שטוואו פתיל. לזה נראה שלפי דעת הרמב\"ם ז\"ל שהתכלת שבציצית הוא חוט אחד חציו תכלת וחציו לבן, נכון ומהודר יותר לצבעו אחר הטויה והשזירה, שאז יהיה מצומצם ומוחלק התכלת מהלבן, אבל כשיצבע קודם הטויה כשיבא לטוות ולחבר התכלת עם הלבן אי אפשר לצמצם שיתחיל התכלת להיות מוחלק מהלבן בצמצום מקום, ורק על כרחך יהיה מעט בהחוט שיהיה מעורב תכלת ולבן ע\"י הטויה והשזירה זה בזה ולא יהיה לא תכלת ולא לבן ואינו הידור מצוה כל כך. ולשון הרמב\"ם ז\"ל בתשובה המובא בכסף משנה שכ' יש לטוות חוט אחד מקצתו תכלת ומקצתו לבן כו' יעו\"ש, לאו למימרא שהטויה צריך להיות בתכלת, אלא האי לטוות על חוט אחד קאי, שצריך לטוות חוט אחד ולצבוע מקצתו תכלת ומקצתו יניח לבן, אבל לא יקשור חוט תכלת עם חוט לבן דקשירה לא מהני, כמו שכתב בספר הכלבו (סי' כב) ולא יקשור חוט מהן אם נפסק יעו\"ש, והגם שהט\"ז באו\"ח (סי' י\"ב סק\"ג) והמג\"א (שם סי' ט\"ו סק\"א) נתספקו בזה והעלו להכשיר בקשירה, והמג\"א מביא ראיה לזה מנגעים (פי\"א מ\"ו), אכן באמת מתוספתא דכלים (בבא מציעא פ\"ט ובבא בתרא פ\"ה) וממתניתן דמס' מקואות (פ\"י מ\"ה) יעו\"ש מבואר דקשירה לא הוי חיבור רק תפירה, ועכ\"פ שלם ודאי לא הוי ע\"י קשירה. ועי' במג\"א (שם) דמסיק ג\"כ דלכתחלה מיהו שלם בעינן, ומייתי לה ג\"כ מלשון זה של תשובת הרמב\"ם ז\"ל, באופן שמלשון זה של הרמב\"ם ליכא לאוכוחי שיהיה קפידא דוקא שהטויה בתכלת, וממילא הדרינן למה שמפורש יוצא מלשון הרא\"ה בספר החינוך שהצביעה יכולה להיות בפתיל ולא בצמר דוקא קודם שטוואו פתיל: ", + "ולכאורה היה נראה להביא ראיה, דקפידא היה במלאכת המשכן, שתהיה הצביעה קודם הטויה, מהא דכתיב (שמות ל״ה:כ״ו) וכל הנשים אשר נשא לבן אותנה בחכמה טוו את העזים, וביארו בש\"ס שבת (צט.) שטוף בעזים וטווי מן העזים יעו\"ש, וחכמה יתירה היתה בזה כדאיתא (שבת עד:) חכמה יתירה שאני יעו\"ש, ומשמע ודאי שעשו כן משום הידור ונוי, ואמאי לא עשו כן ג\"כ בטווית הצמר, אלא ודאי משום דצריך צביעה קודם טויה, ואי אפשר לצבוע על גבי הרחלות. אולם באמת זה אינו ראיה כלל, דדוקא בנוצה של עזים מהודר יותר כשטוין מעל גבי העזים, אבל בצמר יותר יפה לטוות אחר הגזיזה, וכעין דאשכחן במס' חולין (קלז.) דמחלקינן דעזים אורחייהו בתלישה ולא בגזיזה ורחלים דוקא בגזיזה יעו\"ש: ", + "עוד יש לכאורה להביא ראיה, מהא דמס' זבחים (צה.) אמר ריש לקיש מעיל שנטמא מכניסו בפחות משלש על שלש ומכבסו משום שנאמר (שמות כח) לא יקרע פריך והא בעי שבעת סממנין כו' ואין מכניסין מי רגלים למקדש, וכתבו התוס' דלר\"ל דוקא פריך דאיירי בבגדי כה\"ג בהדיא במעיל, ואינו יכול לכבסו על ידי צפון, משום דאמרינן במס' נדה (סב) דאפילו צבעא נמי מעביר, אבל לא פריך אמתני' (זבחים צד:) בגד שיצא חוץ לקלעים נכנס ומכבסו במקום קדוש, דאיכא לאוקמי בבגדי הדיוט שיכול להעביר ולכבס ע\"י צפון יעו\"ש, ואם איתא דצביעה אחר טויה נמי שפיר דמי, אריש לקיש נמי לא קשיא, דאפשר לכבסו ע\"י צפון, ואי משום דצבעא נמי מעביר, יעביר ומה בכך, יצבענו פעם שנית. אלא ודאי דצביעה לא הוי אלא קודם טויה, ושפיר אינו יכול לכבסו על ידי צפון. אולם באמת אינו ראיה כלל, חדא דמימרא דר\"ל מעיל שנטמא כולל כל בגדי כהן גדול, ונקיט מעיל משום דלא יקרע גבי מעיל כתיב, ובשאר הבגדים אי אפשר לצבוע פעם שנית, שהרי יש בהם צבעים שונים תכלת וארגמן ותולעת שני, ועוד אפילו מעיל נמי אי אפשר לכבסו בצפון, משום דמעביר צבעו והוי בכלל לא יקרע, ומה בכך שיכול לצבוע מחדש מ\"מ עכשיו שמעביר צבעו עובר משום לא יקרע, ובכח ממה נפשך פריך אי בשבעת סממנין עובר על שאין מכניסין מי רגלים במקדש מאי אמרת בצפון עובר משום לא יקרע, ומלבד זה, הגם שבארנו דשפיר דמי לצבוע אחר הטויה, היינו באופן שהצבע יעבור כל עובי החוטין מבית ומחוץ, וזה מצי דוקא להיות בחוטין טווים רכים קודם לאריגה בבגד, שעל ידי שמכניסין אותן ביורה עם הצבע קולטים עין הצבע מבית ומחוץ, אבל מעיל שכבר נארג יפה ובגדי כהונה קשין הן, כדאמרינן במס' יומא (סט.) יעו\"ש, אי אפשר שיעבור הצבע כל עובי החוטין מבית ומחוץ, ואנן כליל תכלת בעינן, ואם ירתיחו ביורה עם הצבע עד שיתרכך שיעבור הצבע מבית ומחוץ, יתקלקל ויפסל משום מטושטשין: ", + "ונראה להביא ראיה לזה, דהצביעה יכולה להיות בחוטין כמו בצמר, מהא דמנחות (מב:) אמר ליה אביי לרב שמואל בר רבי יהודה הא תכלתא היכי צביעתו לה אמר ליה מייתינן דם חלזון וסמנין ורמינן להו ביורה ומרתחינן ליה ושקילנא פורתא בביעתא וטעמינן להו באודרא ושדינן ליה לההיא ביעתא וקלינן ליה לאודרא ש\"מ תלת שמע מינה טעימא פסולה וכו' ופירש\"י שמע מינה מדקלינן לאודרא שלא יעשו ממנה ציצית בעינן צביעה לשם ציצית יעו\"ש. ולכאורה קשה, למה ישרפנה הא סגי שישליכה, ותו לא חיישינן שמא ימצא אותה אדם ויעשה ממנה ציצית, דהא קי\"ל המוצא תכלת בשוק לשונות פסולים, אלא נראה דהצביעה יכולה להיות גם בחוטין, וממילא גם הבדיקה יכולה להיות בחוטין, ושפיר דלא סגי שישליכם דחיישינן שמא ימצא אותן אדם ויעשה מהן ציצית כדקי\"ל חוטין כשרים. והגם שרש\"י ז\"ל פירש אודרא מוך לאו לאפוקי חוטין אלא שיהיה רך, וכמו שפי' רבינו גרשום מאור הגולה אודרא צמר רך. הן אמת דלדינא ודאי גם כשעשה בדיקה בצמר קלינן ליה לצמר, כפשטות משמעות לשון אודרא, והיינו כיון דהצריכו לתקן לשרוף הבדיקה כשיבדוק בחוטין, לא חילקו בתקנתם, ותקנו תמיד לשרוף הבדיקה, מיהו אם הצביעה אינה יכולה להיות כלל בחוטין שאינו קולט כל כך העין כמו כשהצביעה בצמר, א\"כ הבדיקה ג\"כ אינה יכולה להיות בחוטין, א\"כ אין מקום כלל לתקנת שריפת הבדיקה, אלא ודאי שהצביעה יכולה להיות בחוטין כמו בצמר: ", + "ב. לבאר בדין צבע התכלת שצבעו ממנה צמר לשם ציצית, אי שפיר דמי לצבוע ממנה פעם שניה ושלישית: ", + "גרסינן במס' מנחות (מב:) אמר ליה אביי לרב שמואל בר רב יהודה הא תכילתא היכי צבעיתו לה אמר ליה מייתינן דם חלזון וסמנין ורמינן להו ביורה ומרתחינן ליה ושקילנא פורתא בבעיתא וטעמינן להו באודרא ושדינן ליה לההיא ביעתא וקלינן ליה לאודרא שמע מינה תלת ש\"מ טעימא פסולה וש\"מ דבעינן צביעה לשמה וש\"מ טעימה פסלה, היינו טעימה פסולה היינו צביעה לשמה, אמר רב אשי מה טעם קאמר, מה טעם טעימה פסולה משום דבעינן צביעה לשמה. כתנאי טעימה פסולה משום שנאמר כליל תכלת דברי רבי חנינא בן גמליאל רבי יוחנן בן דהבאי אומר אפילו מראה שני שבה כשר משום שנאמר ושני תולעת, ופירש\"י ז\"ל משום שנאמר כליל תכלת, כל תכלת בעינן כליל שיהא כל עיקר מראה החלזון בצמר שלא יהא דבר אחר צבוע בה מתחלתה, אפילו מראה שני שבה, שכבר נצבע בה צמר אחר וזה השני כשר. ושני תולעת, משמע שני דאפילו מראה שני של זהורית קרוי תולעת וה\"ה לתכלת דכתיב נמי בההוא קרא ע\"כ: ", + "והתוס' ז\"ל (שם ד\"ה משום) כתב על פירש\"י ז\"ל וזה לשונם, פירש בקונטרס שלא יהא דבר אחר צבוע בה מתחלה ואפילו צמר והוא שקרוי מראה שני שבה, משמע דאם צבע בה שני פעמים זה אחר זה פסול אפילו לשמו, ולעיל משמע דלא פסלינן אלא טעימא משום דהויא שלא לשמה, ומשמע דלא מייתי תנאי אלא מטעימה פסלה, אבל לכולי עלמא הטעימה כדלעיל, א\"כ לא אתיא כחד תנא מילתא דקונטרס, לכך צריך לומר דאפילו מאה פעמים לשמו משמע דכשר דהא כליל תכלת קרינן ביה, אבל כשטעם הרי יש צבע שאינו ראוי לתכלת ולכך קרוי מראה שני, ואע\"ג דהאי קרא בבגדי כהונה כתיב, ילפי תכלת מבגדי כהונה כו' יעו\"ש. ביאור דברי התוס' ז\"ל נראה דלא דייקי לומר דרש\"י ז\"ל מפרש דאם צבע בה שני פעמים זה אחר זה אפילו לשמו פסול, ממה דפירש\"י ז\"ל משום שנאמר כליל תכלת כל תכלת בעינן כליל, שיהא כל עיקר מראה החלזון בצמר שלא יהא דבר אחר צבוע בה מתחלתה, דמהא ליכא למידק, דיש לומר דבצבע בה לשמו אפילו מאה פעמים זה אחר זה הוי בכל חד וחד כל עיקר מראה החלזון וכליל תכלת קרינן ביה בכל חד וחד, ורק דבצבע בה צמר פעם ראשונה שלא לשמה לא הוי בפעם שניה כליל תכלת אפילו כשצובע בה לשמו, משום שמעורב בה נמי שלא לשמה מצד שצבע בה מתחלה שלא לשמה, ורק מדפירש\"י ז\"ל אפילו מראה שני שבה שכבר נצבע בה צמר אחר וזה השני כשר מדכתיב ושני תולעת דמשמע שני דאפילו מראה שני של זהורית קרוי תולעת וה\"ה לתכלת, מהא דייקי דרש\"י ז\"ל מפרש דלרבי חנינא בן גמליאל אם צבע בה שני פעמים זה אחר זה אפילו לשמו פסול, דאם לא כן אלא דלרבי חנינא בן גמליאל אם צבע בה שני פעמים זה אחר זה לשמו כשר, ולא קא פסיל אלא כשצבע פעם ראשונה שלא לשמה, א\"כ מאי פליג רבי יוחנן בן דהבאי וקאמר אפילו מראה שני שבה כשר משום שנאמר ושני תולעת, הא גם רבי חנינא בן גמליאל מכשיר מראה שני שבה כשצבע פעם ראשונה לשמה, דהרי גם כשצבע פעם ראשונה לשמה קרוי פעם שניה שני. אלא ודאי מפירושו בדר\"י בן דהבאי נשמע, דמפרש בדרבי חנינא בן גמליאל, דקא פוסל מראה שני אפילו שפעם ראשונה היה לשמה, דלרבי חנינא בן גמליאל פעם שני לא הוי כליל תכלת, ואהא פליג רבי יוחנן בן דהבאי. ודייק מדכתיב ושני תולעת, דמשמע לשון שני דכל מראה שני כשר בין שהראשונה היה לשמה בין שהראשונה היה שלא לשמה, ועל זה הקשו, דלעיל דאמרינן שמע מינה טעימה דהיינו צבע הנשאר מטעימת האודרא לנסיון פסולה ושמע מינה דבעינן צביעה לשמה כו' ומפרשינן לה דמה טעם קאמר, מה טעם טעימה פסולה משום דבעינן צביעה לשמה, משמע דלא פסלינן אלא טעימה, כלומר צבע הנשאר מטעימת האודרא לשם נסיון משום דהויא שלא לשמו, אבל היכא שצביעה הראשונה לא היתה לטעימה לשום נסיון אלא לשם ציצית כשרה לצבוע בה פעם שנית ואפילו מאה פעמים זה אחר זה, ועלה קאמר כתנאי, ולפירוש הקונטרס לא אתיא כחד מהנך תנאי, לדרבי חנינא בן גמליאל אפילו היכא שצביעה הראשונה היתה לשם ציצית פסולה מלצבוע בה פעם שנית, ולרבי יוחנן בן דהבאי אפילו שצביעה הראשונה היתה לשם נסיון כשרה לצבוע בה פעם שנית לשם ציצית, ומאי כתנאי שייך בזה: ", + "ומשום דאיכא למימר ולפרש, אמר רב אשי מה טעם קאמר וכו', וסתמא דגמרא לא סבירא ליה הכי, דרק רב אשי משני מה טעם קאמר, מה טעם טעימה פסולה משום דבעינן צביעה לשמה, אבל סתמא דגמרא לא סברה תירוצא דרב אשי, אלא בקושטא שמע מינה טעימה פסולה קאמר אפילו שהטעימה היתה לשם ציצית, מדקאמר ושקילנא פורתא בביעתא ולא טעמינן ביורה גופא לשם ציצית. ותו לא קשיא היינו טעימה פסולה היינו צביעה לשמה, ועלה דהך מילתא דפליגי סתמא דגמרא ורב אשי הוא דקאמר כתניא, דרבי חנינא בן גמליאל קאמר טעימה פסולה, אפילו שצביעה הראשונה היתה לשם ציצית, וסתמא דגמרא כרבי חנינא בן גמליאל. ורבי יוחנן בן דהבאי פליג, ומכשיר טעימה כשצביעה הראשונה היתה לשם ציצית, משום שנאמר ושני תולעת, ורב אשי כרבי יוחנן בן דהבאי, ושפיר קאמר כתנאי. לזה כתבו התוס' בקושייתם, ומשמע דלא מייתי כתנאי אלא מטעימה פסלה, היינו דעל עיקר דין שמע מינה טעימה פסולה קאי וקאמר כתנאי, אבל לכולי עלמא הטעימה כדלעיל, כלומר אבל לכולי עלמא פי' שמע מינה טעימה פסולה כדמשני רב אשי, משום דבעינן צביעה לשמה. וקשה שפיר היאך שייך בזה כתנאי, הא לא אתיא כחד מהנך תנאי, ולזה פירשו התוס' ז\"ל דבקושטא אפילו מאה פעמים לשמו משמע דכשר, דהא כליל תכלת קרינן ביה, אבל כשטעם וכו', כלומר, ורק כשטעם לנסיון הוא דקא פסיל רבי חנינא בן גמליאל משום שנאמר כליל תכלת, והרי יש בהצבע צד שאינו ראוי לתכלת משום שנעשית שלא לשמה מחמת הנסיון שצבע בה, ולכך קרוי מראה שני, והשתא הוי שפיר כתנאי. כן נראה ביאור המשך לשון התוס' ז\"ל בעזהש\"י, ועיין בדברי חמודות על הרא\"ש בהלכות קטנות שנדחק בהבנת דברי התוס' ואין דבריו ז\"ל מחוורין אצלי יעו\"ש: ", + "וכפי מה שנתבאר נראה, דהאי דינא אם מותר לצבוע לשם ציצית בזה אחר זה מיורה א' תליא בפלוגתא דקמאי רש\"י ותוס' ז\"ל, דלדעת רש\"י ז\"ל אסור ולתוס' שרי, והגם דקושית התוס' ז\"ל על רש\"י ז\"ל היא קושיא עצומה, בכל זה מאן ספון מאן רקיע להכריע בזה ולהקל נגד דעת רש\"י ז\"ל: ", + "ברם אחר העיון נראה דהתוס' לא השיגו רק על פשטות משמעות לשון רש\"י ז\"ל, אבל בקושטא גם לרש\"י ז\"ל, מותר לצבוע לשם ציצית מיורה אחת בזה אחר זה, אפילו מאה פעמים. ומתחלה אציע בעזהש\"י מה שיש לבאר בהנך תלתא שמע מינה, כי יש לפנינו שתי דרכים בביאור הנך תלתא שמע מינה, והמפרשים ז\"ל לגודל עומק ורוחב דעתם הקדושה קיצרו בזה ולא הורו לנו באצבע אי זה הדרך אשר נלך בה כמו שיתבאר: ", + "הדרך הראשון, שמע מינה מדקאמר ושקילנא פורתא בביעתא, ולא קאמר ולטעום האודרא ביורה עצמה, שמע מינה דטעימה היינו הצבע הנשאר אחר טעימת הנסיון פסולה, ושמע מינה מדקלינן לאודרא דבעינן צביעה לשמה, ושמע מינה מדשדינן לה לההיא ביעתא לברא ולא שדינן לה ביורה טעימה פסלה, אם עירה צבע הנשאר בביעתא אחר טעימת הנסיון לתוך היורה פסלה את כל היורה. ופריך היינו טעימה פסולה היינו צביעה לשמה, דכיון דצבע הנשארת מהטעימה פסולה, והיינו דבמה ששימש בה לטעימה נתייחדה, שעשייתה לא נעשית לשמה, כל שכן האודרא עצמה שטעם בה פסולה משום שנצבעה שלא לשמה. ומשני, מה טעם קאמר, מאי טעמא טעימה פסולה משום דבעינן צביעה לשמה, כלומר אי לא הוי אמר אלא חדא שמע מינה טעימה פסולה הוי אמינא משום דלא איכוין לשם מצות ציצית כלל, אבל כי איכוין נמי לשם מצות ציצית אע\"ג דאיכוין נמי לשם נסיון שפיר דמי קמ\"ל, דאפילו כי איכוין נמי בהטעימה לשם מצות ציצית ג\"כ פסול, משום דבעינן לשם מצות ציצית בלא תערובת כוונה אחרת, אבל לשמו ושלא לשמו פסול, ודייק לה הכי מדלא טעמינן האודרא ביורה עצמה וליכוין נמי לשם מצות ציצית: ", + "הדרך השני, דהכי קאמר, שמע מינה מדקלינן לאודרא ואין עושין ממנה ציצית, דטעימא, היינו האודרא שטעם בה לנסות התכלת, היא פסולה משום שנצבע לנסיון ולא לשם ציצית, ושמע מינה נמי מדקלינן לאודרא דבעינן צביעה לשמה ושמע מינה מדשדינן ביעתא לברא ולא שדינן לה ליורה דטעימה פסלה, כלומר טעימה שטעים האודרא בביעתא פסלה את כל הביעתא גם מה שנשאר אחר הטעימה, ומחמת שכולה נתיחדה לטעימה, ומשום הכי שדינן לה לברא ולא לתוך היורה. ופריך היינו טעימה פסולה היינו צביעה לשמה, והרי חדא מילתא היא שהאודרא של נסיון פסולה לציצית משום שלא נצבע לשמה. ומשני אמר רב אשי מה טעם קאמר, מה טעם האודרא של נסיון פסולה לציצית משום דבעינן צביעה לשמה, רק לשם מצות ציצית, ואי לא הוי אמר אלא חדא שמע מינה מהנך תרתי, הוי אמינא דהיינו דוקא כי לא איכוין כלל בהצביעה לשם מצות ציצית אלא לשם נסיון, אבל כי איכוין נמי בטעימת האודרא לשם מצות ציצית גם כן שפיר דמי, קמ\"ל דאפילו כי איכוין נמי לשם ציצית, כיון דאיכוין נמי לנסיון פסולה, דבעינן שיהיה כוונת הצביעה רק לשמה לחודא, ודייק לה הנך תרתי, חדא ממה דלא הותר האודרא שטעים בה לנסיון לעשות מהם ציצית, שמע מינה כיון דלא איכוין לשם ציצית פסולה, ועוד ממה דלא קאמר דלטעום האודרא לנסיון ולשם ציצית גם כן, כי היכי דיוכשר באמת לציצית, אלא ודאי דאפילו הכי לא יוכשר לציצית, משום דבעינן צביעה לשמה לשם ציצית לחודא, אבל כי איכוין בהצביעה לשם כוונה אחרת, הגם דאיכוין נמי לשם ציצית פסולה: ", + "ולפי פירוש זה נראה, דבצבע האודרא ביורה עצמה לא נפסלה היורה, דדוקא כי שקיל בביעתא במכוון לשם נסיון וטעים ביה האודרא נפסלה כל הצבע שבביעתא, דהרי כולו לנסיון עביד, ואפלו נתכוין נמי בהטעימה לשם ציצית, מיהת הוי כולו לשמו ושלא לשמו ופסול. אבל כשטעים בהיורה עצמה אינה נפסלת, דהרי היורה מעיקרא עבידא לצבוע בה תכלת לשם ציצית, להכי הגם שטעים בה האודרא לנסיון רק האודרא פסולה, אבל היורה עצמה אינה נפסלת בכך, כיון דעיקרה לציצית עשויה ולא לנסיון: ", + "וא\"ת א\"כ למה לן באמת הא דקאמר ושקילנא פורתא בביעתא, ליטעם ביורה עצמה כיון דאינה נפסלת בכך. ויש לומר אין הכי נמי דבקושטא מצי למיטעם ביורה עצמה, ורק כדי לאשמועינן הנך תלתא שמע מינה קאמר הכי. ואל תתמה, דהרי כהאי גוונא צריכא למימר בהא דקאמר וקלינן ליה לאודרא, ולמה לן למיקליה הרי יכול ליטעום בלשונות וממילא המוצאן לא יעשה מהן ציצית, כדתניא במס' עירובין (צו:) המוצא תכלת בשוק לשונות פסולות וכו', וזה בעצמו שטעם האודרא לנסיון הרי יודע שלא נצבע לשמה, וצריך לומר כנ\"ל דמשום הא גופא למידק מינה טעימה פסולה וכו' קאמר הכי בהאי לישנא: ", + "ולהאי פירושא נראה דבדיעבד אי שדי לה לביעתא ביורה אין היורה נפסלת,דאף על גב דהנשאר בביעתא נפסל, משום דטעימה פסלה כדאמרן, מיהו נתבטלה בהצבע שביורה, כדין כל איסור שמתבטל ברוב היתר, והא דשדינן לה לביעתא לברא ולא שדינן לה ליורה, היינו משום דאין מבטלין איסור לכתחלה: ", + "ומזה היה נראה לכאורה, דדעת הרמב\"ם ז\"ל בפירוש הסוגיא הוא כפירושנו בדרך השני, שהרי כתב בהל' ציצית (פ\"ב ה\"ג) התכלת של ציצית צריכה צביעה לשמה ואם צבעה שלא לשמה פסולה והיורה שיש בה הצבע אם צבע בה מעט צמר לבדקו אם היא יפה אם לאו נפסלה היורה כולה, אלא כיצד יעשה לוקח הצבע מן היורה בכלי קטן ומניח בו צמר שבודק בו ושורף את שבדק, שהרי נצבע לבדיקה, ושופך הצבע שבכלי שבדק בו שהרי טעמו ופסלו וצובע התכלת בשאר הצבע שלא נפגם ע\"כ. הנה אינו מבואר בדברי הרמב\"ם ז\"ל אלא שהצבע הנשאר בכלי אחר הטעימה שופכו משום שנפסל על ידי הטעימה, אבל אינו מבואר בדבריו הדין בדיעבד אם נתנו ביורה אם פוסל את היורה, משמע דבקושטא אינו פוסל משום דמתבטל ברוב צבע שביורה, והיינו כפי פירושנו בדרך השני בביאור הנך תלתא ש\"מ, דשפיר יש לפרש ש\"מ טעימה פסלה דאביעתא קאי, דטעימה שטעים בה האודרא פסלה, להכי אין נותנין אותה לכתחלה ליורה אלא שופכים אותה, אבל לפי פירושנו בדרך הראשון, הרי על כרחך לפרש טעימה פסלה דפוסלת היורה אם שדי בה הנשאר בהביעתא, והוי ליה להרמב\"ם ז\"ל להעתיק כן, אלא משמע דסובר בפי' הסוגיא כפירושנו בדרך השני. אכן זה אינו דהרמב\"ם ז\"ל על כרחך סובר בפי' הסוגיא כפי פירושנו בפי' הראשון, כדמוכח מריש דבריו ז\"ל, שכתב, והיורה שיש בה הצבע אם צבע בה מעט צמר לבדקו אם הוא יפה אם לאו נפסלה היורה כולה, והיינו פי' טעימה פסולה כפי פירושנו בדרך הראשון, דאלו כפי פירושנו בדרך השני, כשטעם האודרא ביורה עצמה אין היורה נפסלת כדאמרן, מיהו לפי זה אינו מובן באמת, שהרי לפי דרך הראשון על כרחך לפרש טעימה פסלה היינו אם נתן מהנשאר בהביעתא לתוך היורה פסלה את כל היורה, וא\"כ למה השמיט הרמב\"ם ז\"ל זה השמע מינה השלישי וצ\"ע. ויתבאר בזה בסמוך בעזהש\"י: ", + "והנה מפירש\"י ז\"ל בסוגיין בהנך תלתא ש\"מ, אינו מבואר לכאורה להיכן דעתו ז\"ל נוטה בפירושו, אי כפי דרך הראשון שנתבאר, או כפי דרך השני. דזה לשון רש\"י ז\"ל בפירושו: ש\"מ, מדקלינן לאודרא בעינן צביעה לשם ציצית: ושמע מינה, מדשדינן ביעתא לברא ולא שדין ליה ביורה: טעימה פסולה, אם צבע נסיון ביורה פוסל את כל היורה ע\"כ, ודברי רש\"י ז\"ל קשים להולמן, דרישיה לאו סיפיה וסיפיה לאו רישיה, דפתח דההוכחה אזלא מדשדינן ביעתא לברא וסיים אם צבע נסיון ביורה, ועוד אמאי לא פירש כפשוטו, דדייק דאם צבע נסיון ביורה פוסל את כל היורה מדלא מנסינן ביורה גופה. וכבר הרגיש לתמוה בזה בספר צאן קדשים, ויצא לפרש בדרך רחוק מהמרכז יעו\"ש, ואני תמה עוד, דדבורי רש\"י ז\"ל לא באו על סדר לשון הש\"ס, דשמע מינה הראשון הוא טעימה פסולה ושמע מינה השני דבעינן צביעה לשמה, ואלו רש\"י ז\"ל מפרש תחלה שמע מינה השני דבעינן צביעה לשמה, ואחר כך מפרש שמע מינה הראשון דטעימה פסולה: ", + "ונראה שהמעתיק פירש\"י ז\"ל שסביב הרי\"ף בהלכות קטנות הלכות ציצית, הרגיש בקושי לשון רש\"י ז\"ל, והבין שרש\"י ז\"ל בפירושו אזיל כפי פירושנו בדרך השני, ולזה הוסיף ושינה בהעתקתו לשון רש\"י ז\"ל ממה שהוא לפנינו בש\"ס, להסב שיעור כוונתו בפירושו כמו שנתבאר שהעתיק וזה לשונו: ש\"מ מדקלינן לאודרא שלא יעשנו לציצית: ש\"מ טעימה פסולה. אותו צמר שצובעים אותן לשם נסיון פסול לציצית: וש\"מ מדשדינן ביעתא (לנורא) [צ\"ל לברא ומה שהגיה המעדני יו\"ט לכדא אינו מובן ונכון יותר לברא כמו בנוסחת רש\"י בש\"ס שלפנינו] ולא שדינן לה ליורה טעימה פוסלת אם עירה צבע הנסיון בתוך היורה פוסלת כל היורה: ושמע מינה מדקלינן לאודרא דבעינן צביעה לשם ציצית ע\"כ. הנה הגיה והוסיף בלשון רש\"י ז\"ל תיבת עירה, וכן הגיה בלשון רש\"י ז\"ל טעימה פוסלת במקום טעימה פסולה, ותיקן בזה, חדא דפירש\"י ז\"ל בא על סדר לשון הש\"ס, דתחלה קא מפרש שמע מינה השני דבעינן צביעה לשמה, ואח\"כ קא מפרש שמע מינה השלישי דטעימה פסלה, ועוד דהשתא הויין דברי רש\"י ז\"ל שפיר רישיה סיפיה וסיפיה רישיה מיהו על שמע מינה הראשון דרש\"י ז\"ל לא פי' כלום, הוסיף מדיליה והבין דרש\"י ז\"ל מפרש לה טעימה פסולה על האודרא קאי שטעים בה התכלת לנסיון שהיא פסולה וכפי פירושנו בדרך השני, ואני תמה איך אפשר לומר דרש\"י ז\"ל מפרש שמע מינה טעימה פסולה דעל האודרא קאי כפי פירושנו בדרך השני, א\"כ מנא ליה לרש\"י ז\"ל לפרש טעימה פסלה דהיינו אם עירה צבע הנסיון ביורה פוסלת כל היורה, והיינו מדשדינן לביעתא לברא ולא שדינן לה לתוך היורה, דילמא הכי קאמר שמע מינה ששדינן לה לביעתא לברא ולא שדינן ליורה טעימה פסלה, היינו הצבע בביעתא שטעים בה האודרא זו הצבע היא פסולה, להכי לא שדינן לה ביורה, דאין מבטלין איסור לכתחלה, מיהו בדיעבד כי שדי לה ביורה בטלה, ואין היורה נפסלת. ובאמת אדרבא לפי הגהתו וכן הגיה מהרש\"ק בברכת הזבח טעימה פוסלת אם עירה כו' היה נראה דרש\"י ז\"ל מפרש שמע מינה הראשון טעימה פסולה, היינו מדקאמר ושקילנא פורתא בביעתא ולא טעמינן לאודרא ביורה עצמה שמע מינה טעימה, כלומר אי טעים האודרא בהיורה פסולה כל היורה כדפירשנו בדרך הראשון, והשתא שפיר אי אפשר לפרש שמע מינה השלישי טעימה פוסלת, דהכי קאמר מדשדינן לה לביעתא לברא, ש\"מ דטעימת האודרא שטעים בהביעתא פסלתה, ולמה לן לאוכוחי מדשדינן לה לביעתא לברא, אלא על כרחך לפרש דהכי קאמר, ש\"מ מדקאמר ושדינן לה לההיא ביעתא לברא טעימה פסלה, אם עירה צבע נסיון בתוך היורה פוסלת כל היורה ולא אמרינן דנתבטלה ברוב צבע שביורה: ", + "אמנם באמת בעניי דחוק אצלי מאד להגיה כל כך בפירש\"י ז\"ל. ולע\"ד דברי רש\"י ז\"ל עולין כהוגן בלי שום הגהה כלל, עד שאני תמה על גדולי עולם, המהרש\"ק בברכת הזבח, והצאן קדשים, והמעתיק פירש\"י שסביב הרי\"ף שנסתבכו בזה. כי לע\"ד ברור שדבור המתחיל ברש\"י ז\"ל טעימה פסולה, אינו נמשך אדיבור דלעיל מינה ושמע מינה מדשדינן וכו' אלא הוא ציון בפני עצמו בברייתא דכתנאי טעימה פסולה משום שנאמר וכו' וציין רש\"י ז\"ל לפרש טעימה פסולה דברייתא. אמור מעתה דבקושטא רש\"י ז\"ל לא קא מפרש אלא ש\"מ השני ושמע מינה השלישי, אבל שמע מינה הראשון וטעימה פסולה דידיה וכן טעימה פסלה דשמע מינה השלישי לא קמפרש כלל רש\"י ז\"ל, וסמך על המעיין שמעצמו יבין, ואתו שפיר דיבורי רש\"י ז\"ל בלי שום הגהה. וכפי זה מלשון פירש\"י ז\"ל בהנך תלתא שמע מינה, אין הכרע לאיזה דרך משני הדרכים הנ\"ל דעת רש\"י ז\"ל נוטה בפירושו: ", + "אכן לע\"ד נראה ברור, דרש\"י ז\"ל מפרש הנך תלתא שמע מינה כפי פירושנו בדרך הראשון, דשמע מינה טעימה פסולה, היינו מדקאמר ושקילנא פורתא בביעתא ולא טעמינן האודרא ביורה עצמה, שמע מינה דטעימה, כלומר היורה שטעם בה האודרא לנסיון פסולה כולה, וממילא על כרחך לפרש שמע מינה השלישי, שמע מינה טעימה פסלה, היינו שהצבע שבביעתא שנשר אחר טעימת האודרא, אי שדינן לה ביורה פוסלת את כל היורה, דליכא לפרש טעימה פסלה, דטעימת האודרא בהביעתא פסלה כל הצבע שבביעתא, דהא במכ\"ש משמע מינה הראשון אתיא השתא יורה פסלתה טעימת האודרא כ\"ש ביעתא, ולמה ליה לאוכוחי מדשדינן לה לברא כנ\"ל, ומנא אמינא לה, דהנה לבתר שקלא וטריא דהנך תלתא ש\"מ, דמסיק עלה הש\"ס, וקאמר כתנאי טעימה פסולה משום שנאמר כליל תכלת דברי רבי חנינא בן גמליאל רבי יוחנן בן דהבאי אומר אפילו מראה שני שבה כשר משום שנאמר ושני תולעת. פירש\"י ז\"ל טעימה פסולה, אם צבע נסיון ביורה פוסל את כל היורה: משום שנאמר כליל תכלת, כל תכלת בעינן כליל שיהא כל עיקר מראה החלזון בצמר שלא יהא דבר אחר צבוע בה מתחלתה: אפילו מראה שני שבה. שכבר נצבע בה צמר אחר וזה השני כשר: ושני תולעת. משמע שני, דאפילו מראה שני של זהורית קרוי תולעת, וה\"ה לתכלת דכתיב נמי בההיא קרא ע\"כ. ומדפירש\"י ז\"ל בטעימה פסולה דברייתא, אם צבע נסיון ביורה פוסל את כל היורה, והיינו כפירושנו בדרך הראשון, נשמע דמפרש טעימה פסולה דגמרא בשמע מינה הראשון ג\"כ הכי, שהרי על שמע מינה הראשון והשני דקא מפרש לה הש\"ס מה טעם קאמר, מה טעם טעימה פסולה משום דבעינן צביעה לשמה קאי, וקאמר כתנאי, דהא מלתא דטעימה פסולה אפילו איכוין נמי לשמה דמצוה תנאי היא, וא\"כ על כרחך דטעימה פסולה דברייתא וטעימה פסולה דגמרא בשמע מינה הראשון בחדא גוונא מתפרשי. ", + "ואפילו לכשתמצא לומר דהך ציון שברש\"י ז\"ל טעימה פסולה, לאו אברייתא קאי אלא על שמע מינה השלישי קאי, וצריך להיות הציון טעימה פסלה, וכמו שהגיה מהרש\"ק ז\"ל אם עירה צבע נסיון ביורה פוסל את כל היורה גם כן, על כרחך לומר דרש\"י ז\"ל מפרש טעימה פסולה דשמע מינה הראשון כפירושנו בדרך הראשון, ושפיר דההכרח לפרש טעימה פסלה דשמע מינה השלישי דהכי קאמר, אם עירה צבע הנסיון הנשאר בביעתא לתוך היורה פסלה את כל היורה, אבל ליכא לפרושי טעימה פסלה דהכי קאמר, מדשדינן לה לביעתא לברא שמע מינה דטעימת האודרא שטעים בביעתא פסלה כל הצבע שבביעתא, ולהכי שדינן לה לברא משום דאין מבטלין איסור לכתחלה, דהא כבר משמע מינה הראשון דטעימה פסולה שמעינן, דאי טעים האודרא ביורה פוסלת כל היורה, כל שכן דטעימת האודרא בביעתא פסלה כל הצבע שבביעתא, ולמה לן לאוכוחי מהא דשדינן לה לביעתא לברא. אלא ודאי דבשמע מינה השלישי אתא לאשמועינן, דאם עירה צבע הנסיון שבבעיתא לתוך היורה פסלה כל היורה. אבל אי רש\"י ז\"ל מפרש שמע מינה טעימה פסולה על האודרא קאי, שהאודרא שטעים בה לנסיון פסולה כפירושנו בדרך השני, א\"כ מנא ליה לרש\"י לפרש בטעימה פסלה דשמע מינה השלישי, דאם עירה הצבע שבביעתא ביורה פסלה את כל היורה, דלמא הכי קאמר, מדשדינן לה לביעתא לברא שמע מינה דטעימה, היינו טעימת האודרא שטעים בביעתא, פסלה את כל הצבע שבביעתא, ולהכי שדינן לה לברא ולא לתוך היורה משום דאין מבטלין איסור לכתחלה, אבל אין הכי נמי דבדיעבד אם עירה ביורה נתבטלה, ואין היורה נפסלת באופן דממה נפשך, בין שהציון טעימה פסולה שבפירש\"י ז\"ל קאי על טעימה פסולה שבברייתא, בין שנגיה שהציון שבפירש\"י ז\"ל הוא טעימה פסלה וכהגהת מהרש\"ק ז\"ל, וקאי על טעימה פסלה שבגמרא בשמע מינה השלישי, מוכרח לומר דרש\"י ז\"ל מפרש טעימה פסולה דשמע מינה הראשון כפי פירושנו בדרך הראשון, והבנת המעתיק שסביב פי' הרי\"ף צ\"ע: ", + "אכן מה שפירש\"י ז\"ל עוד בלשון הברייתא משום שנאמר כליל תכלת, כל תכלת בעינן כליל שיהא כל עיקר מראה החלזון בצמר וכו', אינו מובן כלל, דמלשון זה משמע דלא קאי למיפסל מצד חסרון כוונה לשמה אלא מצד חסרון ממשות מראה הצבע דכליל תכלת, משמע ליה שיהא כל עיקר מראה החלזון בצמר, וכשדבר אחר צבוע בה מתחלתה נחלשה כח הצבע, וכשצובע בה פעם שניה לא הוי כל עיקר מראה החלזון בצמר. וכפי זה לא שייך כלל לחלק בין שצבע בה פעם ראשונה לשם נסיון לבין שצבע בה פעם ראשונה לשם מצות ציצית, דבין כך ובין כך כיון שצבע בה פעם אחת נחלש כח הצבע, דאטו צביעה לשם נסיון מחליש יותר כח הצבע מצביעה דלשם מצוה. וא\"כ תמוה טובא, חדא כמו שהקשו התוס' ז\"ל דלא הוי הך מילתא דשמע מינה כחד מהנך תנאי, דהא לרבי חנינא בן גמליאל אפילו שצבע בה פעם ראשונה לשמה פסולה מלצבוע בה פעם שניה, ולרבי יוחנן בן דהבאי אפשר דבכלהו גווני מכשיר אפילו שצבע בה פעם ראשונה לנסיון, ואין ענין כלל הך מלתא דתנאי דברייתא למלתא דהנך תלתא שמע מינה, ומאי כתנאי דקאמר. ועוד קשיא לן, דדברי רש\"י ז\"ל סתרי אהדדי בתוך כדי דיבור, דרישא דברייתא טעימה פסולה, מפרש לה, אם צבע נסיון ביורה פוסל את כל היורה, משמע דוקא טעימה לשם נסיון הוא דפוסל, הא טעימה דמצוה שפיר דמי, ובטעמא דיהיב ברייתא משום שנאמר כליל תכלת כפי פירש\"י ז\"ל, הוי טעמא למיפסל, אפילו היכא דצביעה הראשונה היתה טעימה דמצוה: ", + "גם בעיקר הדבר מה דהסביר לה רש\"י ז\"ל, דכשדבר אחר צבוע בה מתחלתה נחלש כחה, ולא הויא שוב כל עיקר מראה החלזון, אין הסברא מובנת כלל. דבשלמא אי תכלת הוי בעיא שיעורא, שפיר היה שייך לומר דצמר הנצבע ראשון קולט ומושך אליו התכלת ואיפחית לה שיעורא, אבל הרי תכלת לא בעיא שיעורא, וא\"כ אמאי לא הוי בכל פעם כל זמן שיכול לצבוע בה כליל תכלת, והגם שיש לומר דבצביעה ראשונה מושך וקולט כל עיקר שורש מראה התכלת ושוב לא הוי בהצבע עיקר שורש מראה התכלת. וכמדומה לי שכן ביאר בחי' מנחות הנדפס מחדש המיוחס להרשב\"א ז\"ל. אכן באמת כפי הנראה לעין הוא דבר מתמיה לומר כן, דהגם דטבע הצבע החמה [ווארימע קיפ בל\"א] שכשנותנין צמר בהיורה קולט ומושך אליו כל הצבע, והמים שביורה נשארים מים פשוטים, וצביעת התכלת היתה צבע חמה כדאמרן. ורמינן להו ביורה ומרתחינן ליה, מיהו הרי גם בצבע חמה נראה בחוש שאינו מושך וקולט הצבע בפעם הראשונה, ואפילו בפעם שניה ושלישית צובעת במראה יפה וחזקה כבפעם ראשונה, ולא הוכהה מראיתה כלל, ואיך שייך לומר דלא הוי כליל תכלת: ", + "ועל כן נראה, דבקושטא ברייתא זו טעימה פסולה כוללת בפירושה תרי אנפי. חדא, דבמה דטעמה פגם בכוותה, וחדא, דבמה דטעמה פגם בעצם מראיתה. מיהת הא כדאיתא והא כדאיתא, האי דטעימה פסולה מטעם דבמה דטעמה פגם בכוונתה, הוא מיד בפעם ראשונה דטעמה לנסיון. והאי דטעימה פסולה מטעם דפגם בעצם מראיתה, היינו דטעמה כל כך הרבה עד שנפגם והוכהה מראיתה. וזה הוא ביאור הברייתא טעימה, הן שטעמה ופגם בכוונתה שכוון נמי לשם נסיון, הן שטעמה רק לשמה אלא שטעמה כל כך הרבה עד שפגמה והוכהה מראיתה, משום שנאמר כליל תכלת, דמשמע שתהיה בכל כוונתה לשמה בלי תערובות כוונה שניה, ושתהיה בכל עיקר מראיתה, אבל כל שעירב בה כוונה שניה, או שפגם מראיתה והוכהה ועמדה במראה שניה מעיקר מראיתה, לא קרינן בה כליל תכלת ופסולה, דברי רבי חנינא בן גמליאל. רבי יוחנן בן דהבאי אומר, אפילו מראה שניה שבה כשר, כלומר כל שהטעימה היתה לשמה, הגם שהיתה בתערובות כוונה שניה דלנסיון, ואפילו טעמה כל כך עד שפגם עצם מראיתה והוכהה ועמדה במדרגת מראה שניה מעיקר מראיתה, כשרה, משום שנאמר ושני תולעת, משמע שני ומשמע שני, לומר הן בתערובות שני כוונות לשמו ושלא לשמו, והן שהוכהה מראיתה ונעשית שני לעיקר מראיתה, כהא דתנן (נגעים פ\"א מ\"א) בהרת עזה כשלג שניה לה כסיד ההיכל יעו\"ש כשרה: ", + "ולפי מה שנתבאר, בטעימה דלשמה לחודא ולא פגם עצמם מראיתה כולי עלמא לא פליגי דכשרה, ובפגם עצם מראיתה למטה ממראה שניה מעיקר מראיתה כולי עלמא לא פליגי דפסולה, ובטעמה דלנסיון לחודא, אע\"ג דלא הוכהה מראיתה כולי עלמא לא פליגי דפסולה, כי פליגי בטעימה דלשמו ושלא לשמו אע\"ג דלא פגם עצמם מראיתה, או בפגם עצם מראיתה ועמדה במדרגת מראה שניה מעיקר מראיתה, לרבי חנינא בן גמליאל פסולה משום דלא קרינן ביה כליל תכלת, ולרבי יוחנן בן דהבאי כשרה, והיינו דלבתר דמסיק בסוגיין מה טעם קאמר, מה טעם טעימה פסולה, משום דבעינן צביעה לשמה, כדאמרן, דאשמועינן דאפילו כי איכוין נמי בהטעימה לשמה, כיון דאיכוין ג\"כ לנסיון פסולה קאמר עלה כתנאי, ושמעתין אתיא כרבי חנינא בן גמליאל, דאלו לרבי יוחנן בן דהבאי כשרה: ", + "ובזה יצא לנו כאור נוגה, לבאר ברייתא דתורת כהנים פ' מצורע (פ\"א ברייתא יד טו) ושני יכול פיקס תלמוד לומר תולעת אי תולעת יכול אחד מן הצבעים תלמוד לומר ושני הא כיצד זו זהורית טובה, יוחנן בן דהבאי אומר ושני תולעת שני שבתולעת, ומנין שאם טעמה פסלה תלמוד לומר ושני תולעת ע\"כ. וביאור ברייתא זו הוא סתום וחתום, חדא מה דקאמר ושני יכול פיקס, מאי איריא דנקט פיקס טפי משאר מיני צבעים, והכי הוי ליה למימר ושני יכול אחד מן הצבעים, ועוד מה דקאמר אי תולעת יכול אחד מן הצבעים ת\"ל ושני ופירשו המפרשים ז\"ל יכול אחד מן הצבעים כגון תכלת דהוא ג\"כ ממין תולעת יעו\"ש, אינו מובן כלל, דמהיכא תיתי לומר על תולעת דכתיב בקרא דהוא חלזון התכלת, הא חזינן להדיא דכל היכא דבעי קרא תכלת, כגון בבגדי כהונה וציצית, כתיב להדיא תכלת. ועוד דבבגדי כהונה כתיבי תרווייהו, אלמא דתולעת לאו היינו תכלת, ועוד דמשמע ומנין שאם טעמה פסלה אתאן לכולי עלמא והא דרבי יוחנן בן דהבאי דמכשיר שני שבתולעת פליג עלה כדמוכח בסוגיין, דבמה דקאמר אפילו מראה שני שבה כשר, משום שנאמר ושני תולעת פליג ארבי חנינא בן גמליאל דקאמר טעימה פסולה. והמפרשים ז\"ל נדחקו דאתאן לת\"ק ודחיק טובא, גם הא דמייתי לה קרא דטעמה פסלה ת\"ל ושני תולעת אינו מובן מאי תלמודיה, והראב\"ד והר\"ש ז\"ל כתבו דעל ואזוב דבתריה סמיך, מה אזוב בתחלתו אף שני בתחלתו, והא ודאי דחיק טובא ועיין בר\"ש וק\"א שנדחקו בזה הרבה. אולם לפי מה שנתבאר, דגם לרבי יוחנן בן דהבאי אם טעמה לנסיון לחודא, או אם טעמה עד שנפגם מראיתה למטה ממראה שניה מעיקר מראיתה אתי שפיר נכון ביאור ברייתא זו, והכי פירושה: ושני יכול פיקס כלומר אי לא כתיב אלא ושני, הוי אמינא דהיינו פיקס והיינו צבע העץ שגדלים בו התולעת והוא העץ שממנו נתרקם התולעת שהתחיל להתרקם עד שלא נתרקם לגמרי, והוא אדום ביותר, ונקרא בלשון לאטי\"ן פיקס. כי בכל מקום שירצה הכתוב לגזם מראה אדמימות ביותר מגבילו בלשון שני, כמו שכתבו אם יהיו חטאיכם כשנים כשלג ילבינו, ולהכי אי לא הוי כתיב אלא ושני, הוי אמינא דמצותו בפיקס שהוא אדום ביותר, ת\"ל תולעת דמצותו בצבע התולעת ולא בפיקס, אי תולעת כלומר ואי לא הוי כתיב אלא תולעת, יכול אחד מן הצבעים, כלומר הוי אמינא דלא קפיד קרא אלא שיהיה צבע התולעת יהיה איזה צבע ממנו שיהיה אפילו מראה שניה ושלישית שאינו אדום כל כך ג\"כ שפיר דמי, ת\"ל ושני שזהו מגביל האדמימות ביותר, הא כיצד זו זהורית טובה, ומקאמר ת\"ק זו זהורית טובה, משמע שטובה שכל עיקר מראה הזהירות בה וכל כוונתה, שלא נפגמה כלל במראיתה, ולא נפגמה כלל בתערובות כוונה אחרת, ורבי חנינא בן גמליאל הוא, דמשמע ליה כליל כתלת דבגדי כהונה, דכל תכלת בעינן כליל הן במראה הן בכוונה, ויליף תולעת שני דמצורע מתולעת שני דבגדי כהונה, ותולעת שני דבגדי כהונה מכליל תכלת דבגדי כהונה, ועל זה פליג רבי יוחנן בן דהבאי, דכליל תכלת לא משמע ליה דמפיק ליה לדרשא אחריתי, וקאמר ושני תולעת שני שבתולעת כדקאמר הכא, אפילו מראה שני שבה כשר, משום שנאמר ושני תולעת דמשמע שני ומשמע שני להכשיר תערובות שתי כוונות לשמו ושלא לשמו ולהכשיר מראה שניה של זהורית, ולזה קאמר ומנין שאם טעמה פסלה, כלומר לרבי יוחנן דהבאי דכליל תכלת לא משמע ליה, מנין שאם טעמה בכוונה דשלא לשמו לחודא או שטעמה כל כך עד שפגם עצם מראיתה למטה ממראה שניה פסלה, תלמוד לומר ושני תולעת, כלומר מדרבי רחמנא להכשיר בלשון ושני, משמע דלא הוכשר אלא תערובת שני כוונות, דאיכא עכ\"פ כוונה דלשמה, וכן לא הוכשר אלא מראה שניה של זהורית, אבל אם טעמה שלא לשמה לחודא או אם טעמה כל כך עד שפגם עצמם מראיתה למטה ממראה שניה של זהורית פסולה, ולרבי יוחנן בן דהבאי ילפינן תכלת דציצית מתכלת דבגדי כהונה, ותכלת דבגדי כהונה מתולעת שני דבגדי כהונה, ותולעת שני דבגדי כהונה מתולעת שני דמצורע, הן להכשיר שני כוונות לשמו ושלא לשמו והן להכשיר מראה שניה של זהורית ושל תכלת, והן לפסול בשטעמה שלא לשמו לחודא או בשטעמה ופגם עצם מראיתה למטה ממראה שניה: ", + "והשתא ניחא, הא דרש\"י ז\"ל בסוגיין מפרש רישא דברייתא טעימה פסולה, בטעימה דנסיון, דפוסל מטעם דפוגם בכוונת עשייתה, וסיפא דברייתא משום שנאמר כליל תכלת כו' מפרש לה בטעימה דפוסל מטעם דפוגם בעצם מראיתה, היינו כדי לאחוי לן במחוג דהנך תרתי פירושים אחוזים וכלולים יחד בהך ברייתא, ורק משום דלמה דאתאן עלה הכא בסוגיין למימר עלה דהנך תלתא שמע מינה כתנאי לא מייתי לה אלא מטעימה דנסיון דפוסל מטעם דפוגם בכוונת עשייתה, להכי תפס רש\"י ז\"ל בריש דבריו לפרושי מטעימה דנסיון, ובתר הכי מפרש נמי מטעימה דפוגם בעצם מראיתה, דהא בקושטא תרווייהו כלולים בביאור הך ברייתא כדאמרן: ", + "ובמה שנתבאר נתיישב אצלי שמע מינה השלישי טעימה פסלה, דעל כרחך פירושו לפי פירושנו בדרך הראשון, דהוא שיטת פירוש רש\"י והרמב\"ם ז\"ל, כמו שנתבאר, דהכי קאמר שאם שפך ביורה, צבע הטעימה הנשארת בהביעתא פסלה כל היורה, והוי קשיא לן אמאי פסלה באמת כל היורה, נהי דטעימה עצמה פסולה, מ\"מ מיהת תבטל ברוב צבע הכשרה שביורה, דמאי שנא מכל איסורים שבתורה דקי\"ל דבטלים ברובא, וכפי מה שנתבאר ניחא, דשאני הכא דכליל תכלת אמר רחמנא שיהא כל תכלת כליל, להכי כל שנתערב בו טעימה הפסולה, הגם דנתבטלה ברוב צבע הכשרה, פסלה, דכליל תכלת מיהת לא הוי, ובקושטא לרבי יוחנן בן דהבאי דלא דריש כליל תכלת דמשמע ליה לדרשא אחריתי אין הכי נמי דמתבטל ברוב צבע הכשרה שביורה, ואינה פוסלת את היורה, וכפי האמור קאי כתנאי אכולהו תלתא ש\"מ: ", + "ומיושב בזה, מה דנשארנו לעיל בצ\"ע על הרמב\"ם ז\"ל, דנראה מלשונו ז\"ל בעליל דקאי בפי' הסוגיא בהנך תלתא ש\"מ כפי פירושנו בדרך הראשון, ועל כרחך דפירוש ש\"מ טעימה פסלה כאמור דאם שפך ביורה הנשאר מהטעימה פסלה את כל היורה, ואמאי לא פסק כן הרמב\"ם ז\"ל בחיבורו להדיא, דלשונו ז\"ל שכתב ושופך הצבע שבכלי שבדק בו שהרי טעמו ופסלו וצובע התכלת בשאר הצבע שלא נפגם יעו\"ש, לא משמע, אלא שלכתחלה שופך הטעימה, משום שהיא פסולה, ואינו שופכה לתוך היורה דאין מבטלין איסור לכתחלה, אבל בדיעבד יש לומר דבטלה ואינה פוסלת את היורה. וכפי האמור ניחא דנראה דלדינא בקושטא הרמב\"ם ז\"ל פוסק כרבי יוחנן בן דהבאי, ולהכי באמת לדינא בטלה ולא פסלה את היורה בדיעבד, תדע דהרי הנך תרי ש\"מ קמאי ופירוקא דרב אשי דנפיק מינה לדינא, דאפילו איכוין בהצביעה לשמה אי איכוין ג\"כ לנסיון פסולה, ג\"כ לא העתיק הרמב\"ם ז\"ל, והיינו נמי על כרחך מטעמא שנתבאר, דהא לא אתיא אלא כרבי חנינא בן גמליאל, והוא ז\"ל פוסק להלכה כרבי יוחנן בן דהבאי, והגם שהרמב\"ם ז\"ל העתיק מימרא דרב שמואל בר רב יהודה במה שכותב אלא כיצד יעשה לוקח הצבע מן היורה בכלי קטן וכו', היינו דלכתחלה ודאי צריכין לחוש להא דרבי חנינא בן גמליאל, דודאי גם לרבי יוחנן בן דהבאי נכון יותר לעשות מצוה מן המובחר שיצבע רק לשמה לחודא, מיהו בדיעבד פוסק להלכה כרבי יוחנן בן דהבאי, ולהכי לא העתיק כלל דינא דהנך תלתא שמע מינה: ולמה דאתאן עלה, כפי מה שנתבאר צביעה דלשמה לחודא לכולי עלמא לא פסלה ויכול לצבוע כמה פעמים בהיורה לשם ציצית כל זמן שלא נפגם עצם מראה התכלת למראה שניה מעיקר מראיתה או למעט ממראה שניה למר כדאית ליה ולמר כדאית ליה: ", + "ודע דמה שנתבאר מדברינו, בביאור הסוגיא, דבעינן שיהא הצבע לשמה, אין הכוונה דעשייתה צריכה להיות לשמה, דודאי כל כמה שלא נגמרה עשייתה ועדיין אין יכול לצבוע בה לא בעיא לשמה, כמו שיתבאר לקמן (פרט ד) בענין הבדיקה שיכולין ליקח דם החלזון לעשות ממנו התכלת ממי שיהיה, ורק שיבדוק אחר כך בבדיקת רב יצחק ורב אדא, ואין צריכין שהמומחה בעצמו יקח הדם מהחלזון יעו\"ש, הרי דלקיחת הדם מהחלזון, אין צריך ליקח לשמה דוקא, והוא הדין כל הכנת הוצאת צבע התכלת מכח אל הפועל נתינת הסממנין והרתחת היורה נמי לא בעי לשמה, דמאי שנא, ורק בשנגמרה הצבע ועומדת לצביעה פוסל בה פעולה דשלא לשמה:" + ], + [ + "פרט הרביעי בענין בדיקת התכלת ", + "הנה אם כי פשוט ומבואר הוא, שבדיקת רב יצחק ורב אדא הנזכר בש\"ס מנחות (מב: ושם) לא הוזכרה לחיוב, דשלא מן המומחה אפילו ע\"י בדיקה אינה נקחית משום טעימה, ומן המומחה שלקח דם מהחלזון ועשה ממנו תכלת, הרי הוא נאמן כמו שנאמן על הטעימה, ולמה לי בדיקה, ולא הוזכרה אלא, לענין שאם אירע ובדקוה ואיפרד חזותיה ואישתנאי לגריעותא דפסולה אפילו כי לקחה מן המומחה, כמו שכתב הרמב\"ם ז\"ל (פ\"ב מה' ציצית ה\"ד) ובכסף משנה (שם) אי נמי לגבי המומחה עצמו, כגון שלא לקח בעצמו הדם מהחלזון, שהרי לקיחת הדם מהחלזון לא בעי לשמה, ויכול לקנות דם קרוש מהחלזון ממי שיהיה והוא עשה מזה צבע התכלת והצביעה לשמה כדינא, אלא שמסופק בגוף הדם שמא רימה אותו המוכר ואינו דם חלזון אלא קלא אילן, בזה מהני בדיקת רב יצחק ורב אדא וכמו שביארו התוס' (שם מג. ד\"ה מאי), אבל כשהמומחה לקח בעצמו הדם מהחזלון אין צורך בהבדיקה, וא\"כ אחרי שנתבאר (בפרט הראשון) שכל הסימנים שסמנו את החלזון בש\"ס וראשונים, כאן נמצאו כאן היו, בזה החלזון שמצאנוה, לכאורה אין צורך עוד בבדיקה כלל, אכן נראה, דודאי אז שהחלזון היה ידוע ומפורסם לכל, שפיר לא היה צורך בהבדיקה כשהמומחה לקח בעצמו הדם מהחלזון, אכן אנן השתא בעניותין, שכבר נשכח מאתנו החלזון, רק שאנו באים להחזיר עטרה ליושנה ולברר על פי הסימנים שהחלזון שמצאנו הוא הוא אותו החלזון שדברו עליו חז\"ל, ודאי כל מה דמצינו יותר לברורי טפי עדיף, ועל ידי הבדיקה ודאי נצא מכלל שום ספק, לזאת נתעוררנו לבאר קצת ענין הבדיקה, ובפרט דלקושטא דמילתא, לפי מה שיתבאר צורך הבדיקה, הוא גם כשהמומחה לקח בעצמו הדם מהחלזון: ", + "גרסינן במס' מנחות (מב:) ת\"ר תכלת אין לה בדיקה ואין נקחית אלא מן המומחה כו' ותכלת אין לה בדיקה והא רב יצחק בריה דרב יהודה בדיק ליה מייתי מגביא גילא ומיא דשבלילתא ומימי רגלים בן ארבעים יום ותרי לה בגווייהו מאורתא ועד לצפרא איפרד חזותיה פסולה לא איפרד חזותיה כשרה, ורב אדא קמיה דרבא משמיה דרב עוירא אמר מייתי חמירא ארכסא דשערי ואפיה לה בגוויה אישתנאי למעליותא כשרה לגריעותא פסולה וסימנך שינוי שקר שינוי אמת, מאי אין לה בדיקה נמי דקאמר אטעימה מר ממשכי אייתי תכלתא בשני רב אחאי בדקוה בדרב יצחק בריה דרב יהודה ואיפרד חזותיה בדרב אדא ואישתנאי למעליותא סבר למיפסלה אמר להו רב אחאי אלא הא לא תכלתא היא ולא קלא אילן היא אלא ש\"מ שמועתא אהדדי איתמר היכא דבדקנא בדרב יצחק בריה דרב יהודה לא איפרד חזותיה כשרה איפרד חזותיה בדקינן לה בדרב אדא בחמירא ארכסא אישתני למעליותא כשרה לגריעותא פסולה שלחו מתם שמועתא אהדדי איתמר: ", + "ולכאורה איכא לאתמוהי, למאי דסליק אדעתין דתכלת לית לה בדיקה, וגם למה דמסיק מבדיקת רב יצחק ורב אדא, מיהו משמע דבדיקה אחריתא לית לה לתכלת, ומאי כולי האי, הא לכאורה איכא בדיקה פשוטה ומעליותא להבחין בין תכלת לקלא אילן, שהרי קלא אילן אינו עובר על ידי צפון כדאמרינן בהדיא במס' ב\"ק (צג:) רבא אמר לעולם לא פליגי רבנן עליה דרבי שמעון בן יהודה ושאני צבע הואיל ויכול להעבירו על ידי צפון, והוי שינוי החוזר לברייתו, וכי קתני התם לא הספיק ליתנו לו עד שצבעו פטור ואוקימנא כדברי הכל בקלא אילן דלא עבר ואלו תכלת עוברת על ידי צפון, כדמוכח מהאי דזבחים (צה.) דעלה דמתני' בגד שיצא חוץ לקלעים נכנס ומכבסו כו', מייתי, אמר ר\"ל מעיל שנטמא מכניסו כו' ומכבסו כו' ובתר הכי פריך והא בעי שבעה סממנין ובהם מי רגלים ואין מכניסין מי רגלים למקדש ואמאי לא פריך לה מיד אמתני' בלא הא דריש לקיש וכתבו התוס' (שם) משום דמתני' איכא לאוקמה בבגדי הדיוט שיכול להעביר ולכבס ע\"י צפון אבל מעיל דכ\"ג שהוא תכלת אינו יכול לכבסו ע\"י צפון משום דאמרינן במס' נדה (דף סב) דאפילו צבעא נמי מעביר יעו\"ש, הרי להדיא דתכלת עוברת על ידי צפון. הן אמת דמהרש\"ל בים של שלמה מס' ב\"ק (שם) כתב בקלא אילן דלא עבר לעולם וק\"ו בתכלת יעו\"ש. אכן נראה דאשתמיטתיה דברי התוס' במס' זבחים הנ\"ל, דודאי לא הוי פליג עלייהו בפשיטות בלא שום ראיה, אמת שלכאורה יש ראיה ברורה כדעת היש\"ש, דתכלת נמי אינו עובר על ידי צפון, מהאי דמס' ע\"ז (מז.) בעי רב פפא המשתחוה לבהמה צמרה מהו לתכלת. תכלת דמאי אי תכלת לכהנים היינו בעיא דרמי בר חמא, ואי תכלת לציצית היינו בעיא דר\"ל כו' יעו\"ש, ואם איתא דתכלת עובר ע\"י צפון א\"כ הוי ליה שינוי החוזר לברייתו, וא\"כ שנא ושנא הך בעיא דרב פפא מבעיא דרמי בר חמא המשתחוה לקמת חטים מהו למנחות, דהתם אי אפשר לקמח להיות חוזר ולהיות חטים והוי ליה שנוי דלא הדר לברייתו, אבל הכא אפשר למהדר לברייתו ע\"י צפון והוי ליה שינוי החוזר לברייתו, וכדמחלק הש\"ס במס' ב\"ק (צג:) לענין ראשית הגז, אלא ודאי דתכלת נמי לא עבר ע\"י צפון, אכן באמת אין משם ראיה כלל, מלבד דהתוס' ז\"ל פירשו התם צמרה מהו לתכלת משום שינוי הטויה יעו\"ש, אכן גם לפירש\"י ז\"ל דמפרש משום שינוי הצביעה, ג\"כ אתי שפיר, דאף דתכלת עובר על ידי צפון, מ\"מ לא הוי שינוי החוזר לברייתו, דהרי כשיעברו ע\"י צפון שוב אינו כשר למצותו, ושוב פנים חדשות באו לכאן, דעיקר הבעיא הוא, כיון דבלא צביעה אינו כשר למצותו, ורק שינוי הצביעה מכשירתו להיות ראוי למצות תכלת, הוי שינוי, ולא מימאס, ואי העבירו הרי בלאו הכי אינו כשר למצותו, וכיון שכל הכשרו הוא רק ע\"י השינוי, ממילא הוא כשינוי שאינו חוזר לברייתו. ואל תשיבני מהש\"ס מס' סוכה (ל:) לענין לולב הגזול, דקאמר דאפילו את\"ל לולב צריך אגד שינוי החוזר לברייתו הוא יעו\"ש, דשאני התם דשם לענין קנין הוא, דלא קנייה בשינוי משום דחוזר לברייתו, ולא קנה אותו, אבל הכא, לאו משום קנין אתאן עלה, אלא משום מאוס למצוה, וכיון דנשתנה שוב לאו מאוס הוא, ואף דיחזור לברייתו, אבל מ\"מ חשיב בשעת המצוה נשתנה, משום דאינו כשר למצוה בלא שינוי, אלא ע\"י השינוי הוא דהוכשר, לכן למצותו חשיב נשתנה, ובאמת הדבר מבואר להדיא דתכלת עובר על ידי כביסה בצפון בפי' רבינו גרשום מאור הגולה הנדפס מחדש בש\"ס ווילנא (מא:) רב יהודה מסר גלימא עם תכלת לקצרא ומפייסו שיזהר שלא יקלקל מראה התכלת, רב חנינא עביד ליה סיסא היה כורך התכלת בחוטין אחרים שלא ישנה מראהו בכביסה, רבינא חייט להו מיחט תפרו בטליתו יעו\"ש, מבואר מזה, שהתכלת עובר ע\"י צפון, וא\"כ לכאורה יש בדיקה להבחין בין תכלת לקלא אילן ע\"י צפון, אמנם הדבר פשוט מאד, דהגם דקלא אילן אינו עובר ע\"י צפון, מ\"מ אין כל צביעת קלא אילן שוין בזה, והדבר תלוי באיזה אופן שנצבע ויש צביעה מקלא אילן שעוברת ג\"כ ע\"י צפון, ולהכי א\"א לבדוק התכלת ע\"י צפון, דהגם שתעבור אכתי דילמא היא צביעת קלא אילן דעבר ע\"י צפון: ", + "ויובן בהסבר הענין שלא יהיו נראין הדברים כסותרים זה את זה, דמהאי דב\"ק (צג:) וזבחים (צה.) משמע דקלא אילן חזק יותר מתכלת דקלא אילן אינו עובר לא ע\"י העברת שבעה סממנים ולא ע\"י צפון, ואילו תכלת ע\"י שבעת סממנים הוא דאינו עובר, אבל ע\"י צפון עובר, ואלו בבדיקת רב יצחק ורב אדא והדר הוי ליה שינוי החוזר לברייתו, דיש לומר דהא דבבדיקת רב יצחק איפרד חזותיה כשהוא קלא אילן היינו שמתקלקלת המראה אבל לא עברה לגמרי ולא הוי שינוי החוזר לברייתו, מיהו הא מבואר עכ\"פ דתכלת חזק יותר לענין זה מקלא אילן וזה צריך להסביר: ", + "ובאור הענין, להיות כל מין צבע אינה מוציאה כח צביעתה אל הפועל, כי אם אחרי שיועמד ויומס על ידי סממנין, לזה אין כל הסממנין שוין להעברת כל צבע, וצריך להעברת כל מין צבע סם מיוחד להעביר הצבע שזה הסם יהיה מתנגד להסממנין שהעמידו והמסו את הצבע. וכגון חומץ ונתר שהם מתנגדיים זה לזה, כמו שנאמר (משלי כ״ה:כ׳) חמץ על נתר, ואם נצבע באופן שהומס בסממנין חמוצים, יכולים להעביר הצבע על ידי כיבו בסממנין נתריים ובורתיים ואפריים שהם מתגדים לסממנין חמוצים. ואם נצבע באופן שהומס הצבע בסממנים אפריים, יעבור הצבע על ידי כיבוס בסממנין חמוצים. והנה כל מיני הצבעים יכולים להצבע על ידי שניהם או חמוציים או אפריים, אך התכלת אין ביכולת להצבע שיהיה לו מראה תכלת בהיר אלא כשיומס בדברים חמוצים, כאשר נתבאר אצלנו מהש\"ס, וכאשר נסיתי בנסיון כמה פעמים וזה ברור. ולזה מבואר מסוגיות הש\"ס ותוס' זבחים (צה.) שהצפון שהוא הבורית (זייף) המובחר שבמינים הבורתים, שהוא מבושל באופן נכון ונאות ביותר לכיבוס, הוא מעביר מראה התכלת, להיות צביעתו בסממנין חמוצים. ובאמת גם קלא אילן כשנצבע בסממנים חמוצים הצפון מעבירו, ורק קלא אילן שנצבע בסממנין בורתיים אין הצפון מעבירו. וזה ביאור לשון הש\"ס במס' ב\"ק (צג:) בקלא אילן דלא עבר, כלומר שצבעו באותו קלא אילן שהומס והועמד על ידי סממנין בורתיים, דלא עבר על ידי צפון. והגם שיכול להעביר בסממנין חמוצים, אבל בהעברה על ידי סממנין חמוצים לא יהיה חוזר לברייתו, כי סממנין חמוצים מכלים קצת מגוף הבגד. אכן שבעת הסממנין הגם שיש בהם ג\"כ מיני אפריים ובורתים אבל אינן חזקים כל כך כצפון, ולהכי אינן מעבירין לא את התכלת ולא את הקלא אילן: ", + "אמנם כל זה מצד הסממנין שהועמד והומס בהם הצבע, אכן מצד גוף הצבע ומהותה, באמת צבע התכלת חזקה יותר מצבע קלא אילן, ולהכי בבדיקת רבי יצחק בריה דרב יהודה ורב אדא, קלא אילן נכהית ואיפרד חזותיה, ותכלת לא נכהית ולא איפרד חזותיה, וכל זה היה בהעלם מהגאון חתם סופר ז\"ל (חאו\"ח סי' לט, ד\"ה ויש לתמוה) ג\"כ ובחנם תמה על המג\"א: ", + "ודע, דבהא דמסיק מר ממשכי אייתי תכלתא בשני רב אחאי בדקוה בדרב יצחק בריה דרב יהודה ואיפרד חזותיה, בדרב אדא ואישתנאי למעליותא, סבר למיפסלה, אמר להו רב אחי אלא הא לא תכלתא היא ולא קלא אילן היא, אלא שמע מינה שמועתא אהדדי איתמר, היכא דבדקנא בדרב יצחק בריה דרב יהודה לא איפרד חזותיה כשרה, איפרד חזותיה, בדקינן לה בדרב אדא בחמירא ארכסא, אישתני למעליותא כשרה לגריעותא פסולה. יש להסתפק, אי דוקא שמועתא אהדדי איתמר אבל באפי נפשה בדיקותא דרב אדא אינה מבחנת כלל, דאינה פועלת ואינה מועלת אלא לבתר בדיקותא דרב יצחק. או דילמא, שמועתא אהדדי איתמר נמי קאמר, ולא סתרי אהדדי, אבל אין הכי נמי דכל חד באפי נפשה נמי איתמר, ומועלת בדיקה דרב אדא בלחוד בלא בדיקת רב יצחק ג\"כ. הן אמת דממה שבא בתוך דברי הרדב\"ז ז\"ל (ח\"א בלשונות הרמב\"ם סי' מ\"ח דפוס סדילקאוו) שאעתיק בסמוך, שכתב וז\"ל, ומהאי טעמא נמי לא הוי מצי למימר אי אישתני לגריעותא פסולה ואם לאו כשירה, דהוי אמינא מאי אישתני לגריעותא ממה שהיה בתחלה קודם בדיקה ראשונה, אבל השתא דקאמר אשתני למעליותא כשרה, לא אפשר לפרושי דקאי אמאי דהוה בתחלה קודם בדיקה ראשונה, דאי אפשר שישתנה למעליותא ממה שהיה מקודם, שהבדיקה לא יעלה הגוון יותר ממה שהיה בתחלה כו' יעו\"ש. ולפי זה, אי אפשר לפרש כלל דבדיקת רב אדא באפי נפשה בלא בדיקת רב יצחק נמי איתמר, דא\"כ מאי אשתנאי למעליותא שייכי, הא אי אפשר כלל שהבדיקה יעלה הגוון יותר ממה שהיה בתחלה. אכן באמת דברי הרדב\"ז ז\"ל בזה אינם מובנים ונפלאים מאד, דהרי להדיא סלקא דעתן דתלמודא הוי דלאו אהדדי איתמר, ועל כרחך דאפשר שישתנה למעליותא, שהבדיקה יעלה הגוון יותר ממה שהיה בתחלה, וגם בנסיון הכי הוא, שאחר הצביעה יכולין לעורר הצבע ע\"י העברת סממנין, שיעלה הגוון יותר. וא\"כ אינו רחוק כל כך לומר שגם טבע צבע התכלת כן, ועל כן מקום הספק במקומו עומד, שאפשר גם לפי המסקנא דשמועתא אהדדי איתמר, היינו גם אהדדי איתמר, כי היכי דלא תקשי לן מה שאנו רואין שהבדיקות סותרין זה את זה, מיהו באפי נפשה נמי איתמר: ", + "ומתחזי לן דבקושטא הכי הוא, דלא חדית רב אחאי רק דשמועתא אהדדי נמי איתמר, אבל ודאי באפי נפשה נמי איתמר, ומגופא דסוגיא אמינא לה, דקשיא לן במאי דקאמר אלא שמע מינה שמועתא אהדדי איתמר, היכא דבדקנא בדרב יצחק בריה דרב יהודה לא איפרד חזותיה כשרה, איפרד חזותיה בדקינן לה בדרב אדא, אישתני למעליותא כשרה לגריעותא פסולה, מכדי רב אחאי מחמת קושיא, אלא הא לא תכלתא היא ולא קלא אילן היא, כי היכי שלא תקשה שהבדיקות סותרין זה את זה קא דייק לה למילתיה דשמועתא אהדדי איתמר א\"כ מנא ליה דשמועתא אהדדי איתמר ולקולא, דילמא שמועתא אהדדי איתמר ולחומרא, היכא דבדקנא בדרב יצחק בריה דרב יהודה איפרד חזותיה פסולה לא איפרד חזותיה בדקינן לה בדרב אדא אישתני למעליותא כשרה לגריעותא פסולה, וגם בהכי מיתרצי, שלא תקשה שהבדיקות סותרין זה את זה, וכיון דאיכא לתרוצי לקולא ואיכא לתרוצי לחומרא, ודאי דלחומרא אית לן למימר, וניחא לן דרב אחאי נמי משמע ליה, דשמועתא לאו אהדדי איתמר, כפשטות לישנא דשמועה רב יצחק בריה דרב יהודה בדיק לה מייתי כו' ורב אדא קמיה דרבא משמיה דרב עוירא אמר מייתי כו', דמשמע דכל חד וחד מילתא באפי נפשיה קאמר, ובקושטא רב אחאי לאו לגמרי אתהדר ליה מסבריה דס\"ד, אלא חדית ליה דשמועתא אהדדי נמי איתמר, ואמטו להכי תו לא מצי למימר שמועתא אהדדי איתמר ולחומרא, דא\"כ בדיקה דרב אדא באפי נפשה לא מהני מידי, שהרי אכתי אפילו ישתנה למעליותא בבדיקת רב אדא, שמא אי בדקי לה בדרב יצחק יהיה אפריד חזותיה ואינו מועיל מה דמשתני למעליותא בבדיקה דרב אדא, ותצטרך לומר דשמועתא דוקא אהדדי איתמר ולא באפי נפשה, וזה אינו במשמעות לשון השמועה אמטו להכי קאמר שמועתא אהדדי איתמר ולקולא, דשפיר מתפרש נמי כפשטות ל' השמועה, דשמועתא כל חד באפי נפשה נמי איתמר: ", + "ובהא ניחא לן נמי לישניה דרב אחאי, אלא ש\"מ שמועתא אהדדי איתמר היכא דבדקנא בדרב יצחק וכו', והוי קשיא לן הא הבדיקה הוא חיובית כדפי' התוס' ז\"ל דמיירי שהמומחה גופיה אינו יודע ברור ממה עשה צבע התכלת אי מדם חלזון או מקלא אילן כדאמרן. וא\"כ הכי הוי ליה למימר, אלא שמע מינה שמועתא אהדדי איתמר, בדקינן לה בדרב יצחק וכו' מאי, היכא דמשמע דברצונו תליא מילתא, והשתא ניחא דבקושטא הכי הוא, דבבדיקה דרב אדא לחוד סגי, אלא היכא דאירע שבדק לה בדרב יצחק ואיפרד חזותיה אכתי מתכשרי, אי אישתני למעליותא בבדיקה דרב אדא: ", + "הן אמת דמלשון הרמב\"ם ז\"ל (פ\"ב מהל' ציצית הלכ הד' ה') לא משמע כן, שכתב וז\"ל, התכלת אינה נלקחת אלא מן המומחה חוששין שמא נצבעה שלא לשמה, אע\"פ שנלקחה מן המומחה אם נבדקה ונודעה שנצבעה באחד משאר צבעונין המשחירים שאינן עומדין פסולה, כיצד בודקין אותה עד שיודע אם נצבעה כהלכתה אם לאו, לוקחין תבן וריר של שבלול ומי רגלים שנתחמצו ארבעים יום, ושורין התכלת בכולן מעת לעת, אם עמדה בעינה ולא כהתה כשרה, ואם כהתה לוקחין בצק של שעורין שמעפשין אותו למורייס, ונותנין את זו התכלת שנשתנית בתוכו ואופין הבצק בתנור, ומוציאין התכלת מן הפת ורואין אותה אם כהתה ממה שהיתה פסולה ואם הוסיף עינה והושחרה יותר ממה שהיתה קודם האפיה כשרה ע\"כ. ואם איתא דמפרש אלא שמועתא אהדדי איתמר, דאהדדי נמי איתמר, מיהו באפי נפשה נמי איתמר כדאמרן, לא הוי משתמיט להביא זאת. אלא נראה דמפרש דמסיק דשמועתא דוקא אהדדי איתמר: ", + "מיהו באמת הרמב\"ם ז\"ל לשיטתו אינו מוכרח לומר, דהא דמסיק רב אחאי אלא שמועתא אהדדי איתמר, אהדדי נמי איתמר, דמצי שפיר לפרש, אלא שמועתא אהדדי איתמר כפשוטו, דאהדדי דוקא איתמר. דהוא ז\"ל מפרש, דבקושטא כל עיקר הבדיקה אינה חיובית, כיון דבלאו הכי אינה נלקחת אלא מן המומחה משום חשש טעימה, שוב לחשש קלא אילן נמי ליכא למיחש, דכמו דסמכינן עליה לגבי חשש טעימה, הכי נמי סמכינן עלה לגבי חשש קלא אילן ובדיקה דרב יצחק ודרב אדא אי איתרמי ובדקוה. ואשמועינן, דאע\"ג שאינה נלקחת אלא מן המומחה ולא צריכה בדיקה, אי איתרמי ובדקוה מהניא לה הבדיקה לפוסלה, וכמו שביאר מרן הקדוש בכ\"מ ז\"ל. וכפי זה ניחא דלא מצי למימר שמועתא אהדדי איתמר ולחומרא, דאי לא איפרד בבדיקת רב יצחק בדקינן ברב אדא, דהא מהי תיתי השתא בלא איבדק כלל לא צריך למיבדק, היכי דאיבדק ולא איפרד לא כל שכן, וניחא נמי לישנא דקאמר היכא דבדקנא וכו' ולא קאמר בדקינן, דבקושטא אין הבדיקה חיובית אלא היכא דאיתרמי ובדקיה. וכיון שכן אין אנו מוכרחין לפרש הא דמסיק, אלא שמועתא אהדדי איתמר דאהדדי נמי איתמר, וכיון שאין ההכרח לפרש כן מתפרש שפיר כפשוטו. דהרי לשיטת הרמב\"ם ז\"ל בהסוגיא שאין הבדיקה חיובית, גם פשטות השמועה רבי יצחק בדיק לה וכו', רב אדא קמיה דרבא משמיה דרב עוירא אמר וכו', מתפרש יותר דבדיקת רב אדא אלבתר בדיקת רבי יצחק קאי, דבשלמא בדיקת רב יצחק עובדא היא ומתפרש שפיר דאיתרמי ובדיק לה, אבל הא דרב אדא מימרא הוא ודינא קאמר משמע דחיובא הוא, ואי באפי נפשה איתמר, הא הבדיקה לאו חיובית היא, אלא אלבתר בדיקת רב יצחק קאי, ושפיר חיובית היא: ", + "אמנם מה דהרמב\"ם ז\"ל אינו מפרש הסוגיא בבדיקה חיובית, כגון שהמומחה גופיה אינו יודע ברור שהתכלת שעשה הוא מדם חלזון כמו שפירשו התוס', ולכאורה יש לומר דהרמב\"ם סבירא ליה דבקושטא כה\"ג שהמומחה גופיה אינו יודע אם מדם חלזון עשה אי מקלא אילן עשה אין הבדיקה מועלת, כי אין הבדיקה מבררת הדבר בתורת ודאי אלא רק מסייעת ומועלת להחזיק נאמנות המומחה, דאיתרע במה שאיפרד חזותיה בבדיקת רב יצחק, לזה מהני בבדיקת רב אדא להחזיק נאמנותו, אבל אם באמת גם האומן אינו יודע אין הבדיקה מועלת כלל: ", + "אכן באמת אי אפשר לומר כן דהרי אמרינן במס' חולין (צה:) רב נתן בר אביי איתאבד ליה קיבורא דתכלתא, אתא לקמיה דרב סדא אמר ליה אית לך סימנא בגויה, אמר ליה לא, אית לך טביעת עין בגויה אמר ליה אין, אם כן זיל שקיל, ופירש\"י ז\"ל תכלתא צריך להכירה שלא תתחלף בקלא אילן יעו\"ש. ולכאורה יותר הוי ליה לפרש דצריך להכירה משום חשש טעימה דאין לה בדיקה כלל. ונראה כיון דקיבורא דתכלתא היינו פקעת מחוטין טויים ועומדים לאריג, כדמוכח בעבודה זרה (יז:) אייתי ליה תרי קיבורי אמרו ליה הי דשתיא והי דערבא, ועי' שבת (כז:) בתוס' (ד\"ה אונין) ובמס' בבא מציעא (כד:) רבי יצחק נפחא אשכח קיבורא דאזלי ביה אלזוי, ופירש\"י מצא פקעיות של טוי למכמורות ורשתות כו', והרי רב נתן בר אביי היה לו הקיבורא דתכלתא לציצית, ומסתמא היו שזורין ומופסקין, א\"כ מאי כולי האי אית לך סימנא בגויה כו', אית לך טביעת עין בגויה כו', הרי אפילו אין לו לא טביעת עין ולא סימן, נהי דדידיה לא הוי, מ\"מ לתכשר בכל ענין אף שהם של אחרים, כדין מוצא חוטי תלכת שזורין ומופסקין דכשרים מטעמא דידוע דלשם מצות תכלת נעשו, כדאיתא במס' עירובין (צו:) המוצא תכלת בשוק לשונות פסולין חוטין כשרים יעוי\"ש, וכ\"ש לשיטת הרמב\"ם ז\"ל דחוטי תכלת שבציצית צביעתן מופסקת חציו לבן וחציו תכלת. וצריך לומר דזה הוא באמת פירוש במופסקין שבמס' עירובין (צו:) דודאי סימן מובהק הוא, שלתכלת של ציצית נעשה, ולכך פירש\"י שצריך היה להכירה, שלא תתחלף בקלא אילן, דבמה שידוע דלשם מצות תכלת נעשו, לא נפקינן אלא מחשש טעימה, משום דרוב מצויין אצל תכלת מומחין הן, כיון דתכלת אינה נקחת אלא מן המומחה, כמו שכתבו התוס' ז\"ל בסוגיין ובמס' עירובין (צו:), אבל מחשש ספק קלא אילן לא נפקינן. ", + "והא תינח אם יש בדיקה חיובית בתכלת, דהיינו כשהמומחה גופיה אינו יודע אם מדם חלזון עשה או מקלא אילן עשה, מועלת הבדיקה לברר, שמדם חלזון נעשה שפיר, דאף דבמה שידוע דלשם תכלת לציצית נעשה נפקינן מחשש טעימה משום דרוב מצויין אצל תכלת מומחין הן, מ\"מ לא נפיק מחשש ספק קלא אילן, דאפשר דמומחה גופיה לא הוי ידע ונאבד ממנו קודם שבדק, ועל כרחך הך דעירובין (צו:) המוצא תכלת כו' חוטין כשרים היינו על ידי בדיקה, ושפיר הוצרך לסימן או טביעת עין, כי היכי שלא יצטרך טורח הבדיקה, אלא אי אמרת דליכא בדיקה חיובית כלל, דכשהמומחה גופיה לא ידע אין הבדיקה מועלת כלל לברר הספק, א\"כ המומחה צריך לידע בבירור, שמדם חלזון עשה את התכלת, א\"כ למה הוצרך לסימן או טביעת עין, הרי כמו דנפיק מחשש טעימה, במה שידוע שלשם תכלת מצוה נעשה ורוב מצויין אצל תכלת מומחין הן והוי כלוקח מן המומחה, הכי נמי נפיק בזה מחשש ספק קלא אילן, כיון דרוב מצויין אצל תכלת מומחין הן, ואינו עושה תכלת מצוה אלא כשיודע שדם חלזון הוא, אלא שמע מינה, דכשהמומחה אינו יודע מהני בדיקה, ושפיר לא נפיק מחשש קלא אילן, אף דהוי כלוקח מן המומחה, כיון דרוב מצויין אצל תכלת מומחין הן, מ\"מ שמא מומחה גופיה לא ידע, וצריך בדיקה, ואהני ליה טביעת עין שלא יצטרך לבוא לטורח הבדיקה, ובקושטא, הא דתניא במס' עירובין (צו:) המוצא תכלת כו' חוטין כשרים, ומוקי לה בשזורים ומופסקים דודאי לשם תכלת מצוה נעשו ורוב מצויין אצל תכלת מומחין הן, מיהו בדיקה בעיא לצאת מחשש ספק קלא אילן, דאפשר דמומחה גופיה לא הוי ידע וכשרים על ידי בדיקה קאמר, ועי' ירושלמי מס' עבודה זרה (פ\"ב ה\"ט): ", + "ובזה ירווח לן, לפרק סתירה נגלית מברייתא דמס' ציצית משבע מסכתות ירושלמיות, דקתני, המוצא תכלת אע\"פ שהיא שזורה פסולה שאין לוקחין תכלת אלא מן המומחה, דקשיא בה טובא, היכי דמי אי במופסקין הא קתני באידך ברייתא דמייתי לה במס' עירובין (צו:) דכשרין ואין חוששין לחששא דלא מן המומחה נצבעה, משום דרוב מצויין אצל תכלת מומחין הן, כמ\"ש התוס' (שם) ובמנחות (שם) ואי בשזורין ואינן מופסקין, א\"כ מאי צריך ליתן טעם בדבר לפי שאין לקוחין תכלת אלא מן המומחה שהוא מחשש טעימה, תיפוק ליה שאינו ידוע שנעשה לשם תכלת מצוה כל עיקר, דשמא לשיפתא דגלימא עייפינהו, והכי הוי ליה לאסוקי שאין כשר אלא בידוע שנצבע לשם תכלת מצוה, ולפי מה שנתבאר, דהא דקתני ברייתא דעירובין המוצא תכלת דחוטין שזורים ומופסקים כשרים, על ידי בדיקה קאמר, אתי שפיר ואין כאן סתירה כלל, דהכי נמי ברייתא דמס' ציצית בשזורין ומופסקין איירי ופסולה בלא בדיקה קאמר, וכהא דמנחות (שם) אי איפרד חזותיה פסולה ומפרש הש\"ס דהיינו לומר שצריכה בדיקה, ושפיר אסיק שאין לוקחין תכלת אלא מן המומחה דאי לאו דידע דמדם החלזון נעשית לא היה מוכרה לציצית, אבל המוצא תכלת אפילו חוטין שזורין ומופסקין דודאי מן המומחה באו לשם ציצית ויצאנו מחשש טעימה דרוב מצויין אצל תכלת מומחין הן, מיהו מידי חששא דקלא אילן לא יצאנו, דשמא נאבדו מן המומחה קודם בדיקה ועדיין מומחה גופיה לא ידע אם מדם חלזון עשה אם מקלא אילן עשה: ", + "אמנם מה שהרמב\"ם לא פי' הסוגיא בבדיקה חיובית, הוא משום דפשטות משמעות ריהטת הסוגיא מיירי בבדיקה רצונית, דהא בלוקח מן המומחה מיירי, והלוקח ודאי לא צריך לבדוק, דאי לאו דידע מומחה שמדם חלזון נעשה לא הוי מכר ליה לציצית. וזה אין במשמע מלשון הסוגיא דמיירי בלוקח מן המומחה, שאומר שאינו יודע ממה נעשה. ולשון הברייתא תכלת אין לה בדיקה ואין נקחית אלא מן המומחה, משמע דמן המומחה נקחית בלא בדיקה, דהרי לפי הס\"ד אין לה בדיקה לגבי קלא אילן, ואין לה בדיקה דברייתא משום טעימה, אבל עכ\"פ מעיקר מילתא לא הדר דמן המומחה אין צריך בדיקה כלל, והיינו דלא מיירי שהמומחה אומר שאינו יודע ממה נעשה דאז הבדיקה על המומחה רמיא, אלא בלוקח מן המומחה מיירי, ועל כרחך שאין הבדיקה חיובית. מיהו לקושטא דמילתא כשהמומחה אינו יודע ממה נעשה, או במוצא תכלת חוטין שזורים ומופסקים, גם הרמב\"ם ז\"ל מודה דבעיא בדיקה ומועלת: ", + "והתוס' ז\"ל שפירשו הסוגיא בבדיקה חיובית, נראה דבאמת אינם מפרשים הסוגיא כפירש\"י ז\"ל, דמפרש אין לה בדיקה, קס\"ד אין אדם יכול לבודקו אם תכלת הוא אם קלא אילן הוא ואינה נקחית אלא מן המומחה, דהואיל ואין לה בדיקה אין לוקחין אותה אלא מן המומחה שיודע שקלא אילן אסור יעו\"ש. ולפי זה ריהטא דסוגיא לאו בבדיקה חיובית אלא בבדיקה רצונית כדאמרן, דכמו דבס\"ד דאינו יכול לבודקה מן המומחה נקחית בלא בדיקה, וא\"כ נהי דמסיק מאי אין לה בדיקה משום טעימה, מעיקר מילתיה מיהת לא הדר דמן המומחה לא בעיא בדיקה. אבל התוס' ז\"ל מפרשים הסוגיא כפי' רבינו גרשום מאור הגולה ז\"ל דמפרש וז\"ל, תכלת אין לה בדיקה קא משמע השתא דאינו צריכה בדיקה יעו\"ש. ואם כן כי פריך ותכלת אין לה בדיקה והא רב יצחק וכו' הכי פירושו, וכי תכלת אינה צריכה בדיקה והא צריכה בדיקה דרב יצחק וכו' בדיק לה וכו' ואם כן נזכר בהסוגיא בדיקה חיובית: ", + "אלא שיש לתמוה לכאורה, למה שבארנו, דהרמב\"ם נמי מודה דאיכא בדיקה חיובית, כגון היכא שלא לקח בעצמו הדם מהחלזון, ואיך לא נזכר דין זה להדיא בש\"ס, ואיך לא נזכר זאת להדיא בהרמב\"ם ז\"ל, ונראה, דהוא נכלל בכלל הטעימה שהוזכר במנחות (שם) וטעמינן להו באודרא כו', והיינו לידע אם עין צבע התכלת הוא יפה ולעשות הבדיקה בטעימת אודרא זו אם תכלת הוא אם לאו, והרמב\"ם ז\"ל נמי כלל זאת בהטעימה שהזכיר (שם): ", + "שוב מצאתי, דבהא דפריך הש\"ס במס' שבת (עד.) וליחשב נמי כותש,כתב הרמב\"ן ז\"ל בחידושיו (שם ד\"ה שכן עני) לפרש בשם רבינו תם ז\"ל וז\"ל, וליחשב נמי כותש שהיו כותשין במשכן שעורים לנסיוני דתכלת, שטומנין אותו בתוך פת של שעורים ואופין אותו, אם לגריעותא נשתנה פסול ואם למעליותא נשתנה כשר יעו\"ש, הרי דבדיקה חיובית היא, דאי רצונית, מנא לן דהואי במשכן כלל, והרמב\"ן ז\"ל דחה פי' זה וז\"ל ואין הפי' הזה נכון אצלי, לפי שלא נאמר נסיון זה במנחות, אלא בלוקח תכלת צבוע, ומשום חששא דקלא אילן ובמשכן הן עצמן צובעין אותו ע\"כ, כלומר כיון שהן עצמן צובעין אותו, הרי ידעו שדם חלזון הוא, ולא קלא אילן. אכן לפי מה שנתבאר, אין זו דחיה, דהגם שהן עצמן היו צובעין, אבל מ\"מ אפשר שלא לקחו בעצמן הדם מהחלזון, אלא לקחו דם קרוש מתגרי האומות, ולהכי היה צריך בדיקה, ובפרט לפי מה שיתבאר לקמן (פרט השמיני), מהמדרש שתכלת היה להם ממצרים דודאי היה צריך בדיקה. ובאמת נראה, דהאומן העושה הצבע, כשם שצריך לטעום לענין אי איתרמי ליה מלאכתו יפה לענין המראה, צריך נמי לבדוק אי איתרמי ליה מלאכתו יפה, לענין שתהא צביעתו צביעה המתקיימת, דגם תכלת הבאה מדם חלזון,כשלא נעשית יפה אינה צביעה המתקיימת ותפרד חזותה ע\"י בדיקה כמו קלא אילן, וזה נכלל בכלל טעימה שהוזכר בש\"ס: ", + "ואדאתאן עלה מה שרצה הרב בעל תפארת ישראל לסגור עלינו את הדרך, משום פקפוק הבדיקה, מחמת פלוגתת רש\"י ורמב\"ם, במגביא גילא ומיא דשבלילתא, וכן יש לפקפק מחמת שתי לשונות של רש\"י ז\"ל במימי רגלים בן ארבעים יום יעו\"ש, וכפי מה שנתבאר, והנך שמועתא דרב אדא באפי נפשה נמי איתמר שפיר בקל יש לבדוק בבדיקת רב אדא שאין בה שום פלוגתא, אלא שבאמת כבר בארנו במאמרנו הקטן, שעיקר דברי התפארת ישראל תמוהים, ות\"ל אנו בקיאים בבדיקת רב יצחק הן לפי פירש\"י ז\"ל, הן לפי פ' הרמב\"ם ז\"ל, ומאי כולי האי לעשות שתי הבדיקות, והגם שכתב בהגהות רמ\"א יו\"ד (סי' ל\"ו סט\"ז) וז\"ל, ונראה שאין לנו לסמוך על בדיקה זו כי אין אנו בקיאין בכל דבר שצריך בדיקה, הרי כללא כייל שאין אנו ביקאין בכל דבר שצריך בדיקה, אמנם הדבר פשוט דהיינו להקל אין אנו סומכין על בדיקה, ומ\"מ במקום הפסד מרובה סומכין בכמה בדיקות, עי' שם בהגהת רמ\"א (סעיף ז), אבל להחמיר פשיטא שסומכין על הבדיקה, והכא הוי להחמיר דסדין בציצית כבר נאסר משום גזירה, כמבואר בש\"ס מנחות (מ.) ובטלית של צמר אסורים ציצית פשתן, משום דריש לקיש (שם), וכן דעת הרבה פוסקים, וא\"כ אין אנו צריכים לסמוך על הבדיקה להקל אלא להחמיר, וכן אנו נוהגין לעשות בדיקת רב יצחק בשני האופנים, הן לפי פירש\"י, והן לפי פי' הרמב\"ם, ואחר כך גם בדיקת רב אדא לצאת מידי כל ספק, והגם שבארנו, דבדיקת רב אדא בלחוד סגי, מ\"מ כיון שבדברי הרמב\"ם ז\"ל אינו מבואר, ואולי דעתו ז\"ל דבדיקת רב אדא, אינו אלא אחר בדיקת רב יצחק, וכן משמע לי קצת דעת רגמ\"ה ז\"ל (שם מ\"ג. ד\"ה דאין), לזאת נהגנו להבחין בבדיקת רב אדא לבתר בדיקת רב יצחק. והגם דבלא איפרד חזותיה בבדיקת רב יצחק, לכולי עלמא אין צורך עוד לבדיקת רב אדא, אכן לאשר הרב בעל תפארת ישראל גמגם ומספק עלינו את הדרך בבדיקת רב יצחק, הגם שלא נראין דבריו לע\"ד, בכל זה מהיות טוב נהגנו לבדוק בתרווייהו: ", + "ובאמת נראה ראיה מתוספתא דמס' ע\"ז (פ\"ז) דבדיקת רב אדא הוא בדיקה באפי נפשה, דתניא התם בור קלא אילן שרשם בעלי אשרה ישרף, אחרים אומרים מטילין אותה לחומר עד שיחזרו מראיו לכמות שהיו. ועי' בפי' חסדי דוד להגאון הספרדי מוהר\"ר דוד פארדו ז\"ל דמפרש לה בבגד שצבעו בקלא אילן, שזה הקלא אילן נעשה ע\"י עצי אשרה יעי\"ש. אכן מה שפי' מטילין אותה לחומר, כלומר לסיד שמסיר הצבע עד שיחזיר מראיתו לכמות שהיה יעו\"ש, דחוק לע\"ד דלא מצינו לטיט וסיד שמעביר הקלא אילן, ונראה לע\"ד לפרש, לחומר היינו חמירא הנזכר בבדיקת רב אדא דמשתני לגריעותא בצבע קלא אילן, דהא דקתני עד שיחזרו מראיו לכמות שהיו, לאו דוקא, אלא שיתקלקל מראית הצבע, ולא יהנה מהצבע, והיינו טעמא דת\"ק דקאמר ישרף, כיון דלא עבר הצבע לגמרי, דמיירי בקלא אילן דלא עבר כהאי דמס' ב\"ק (שם), ועכ\"פ מבואר מזה, שבדיקת רב אדא מועיל בטבע, גם מבלי הקדם בדיקת רב יצחק: ", + "ודע, דלדברי ר\"ת ז\"ל המובא בחידושי הרמב\"ן ז\"ל הנ\"ל, מתפרש לישנא דמתני' במס' שבת (עג.) דקתני האופה כפשטיה, דהויא אפיה במשכן בפת לבדיקת התכלת, דומיא דאינך כולהו מלאכות, דקתני להו במתני' דג\"כ הויא במשכן, אלא שרש\"י ז\"ל נדחק לפרש, דאופה לא הוי במשכן, משום דהא דמפרש (שם עד:), אמר רב פפא שבק תנא דידן בישול סממנין דהוה במשכן מלאכה עיקרית, ונקט אופה דלא הוה במשכן מלאכה עיקרית, רק כהכשר מלאכה, לידע אם הוא יפה, וגם לא היתה הרבה פעמים, רק כיון שבדק פעם אחת ועלה יפה, לא היה צריך לבדוק, ויותר הוי ליה למינקט מלאכה השכיחה הרבה פעמים ועיקרית יותר, ומשני תנא דידן סידורא דפת נקט: ", + "ואף דאיתא בירושלמי (שבת פ\"ז ה\"ב) דבעי מה חרישה היה במשכן שהיו חורשין ליטע סממנים, וכפי פי' ר\"ת ז\"ל דאפיית הפת היתה במלאכת המשכן, א\"כ מה זו שאלה מה חרישה היתה במשכן, הרי היתה במשכן כל מלאכת הפת. ונראה דחרישה לפת כדי לבדוק התכלת לא חשיב מלאכת המשכן, דהוא רק הכנה דהכנה והיא הכנה רחוקה, שהיו יכולים ליקח שעורים ולעשות השאור, ולא שייך למחשב ממלאכת המשכן מלאכות שלצורך הבדיקה ממלאכת המשכן, אלא מכתישת השעורים ואילך, ולזה בעי מה חרישה היתה במשכן, ומשני שהיו חורשין ליטע סממנים, כלומר דהוי חרישה בסממנים גופיהו, משום שהיו צריכים מכל דבר המובחר והיו זורעים המובחר מכל הדברים שהיו צריכים ומשגיחים עליהם בעת גידולם לעדור והשקות כדי שיהיו טובים: ", + "וראיתי להעתיק בזה, תשובת הרדב\"ז (ח\"א סי' מ\"ח בלשונות הרמב\"ם דפוס סדילקאוו) להיותו באור קצת לסוגיין, ולדברי הרמב\"ם ז\"ל שהעתקנו וזה לשונו: שאלת ממני אודיעך דעתי במה שכתב הרמב\"ם ז\"ל פ\"ב מהל' ציצית כיצד בודקין וכו' ורואין אותה אם כהתה ממה שהיתה פסולה ואם הוסיף עינה והשוחרה יותר ממה שהיה אחר אפיה כשרה ע\"כ, וקא מיבעיא לך לא כהתה ולא הושחרה מאי: ", + "תשובה. יכילנא לשנויי, דלא שכיח, דמטבע הבדיקה השניה להוסיף בגוון או לגרוע, דאי הוי תכלת ודאי תוסיף, ואי הוי קלא אילן ודאי גורע. אבל שנויי דחיקי לא משנינן, דדבר זה הוי כהלכתא בלא טעמא, וצריך ראיה או סמך, דמאי שנא סימנין של בדיקה קמא, מסימנין של בדיקה בתרא, ולפיכך אני אומר, שהסברא אומרת, שכיון שהגוון עמד בעינו כשר, ומנא אמינא לה כמו בדיקה הראשונה, אם עמד בעינו כשר, גם בדיקה השניה, אם עמד בעינו כשר. וא\"ת מה לבדיקה השניה שכבר כהתה מבדיקה הראשונה ולפיכך אם הוסיף כשר, ואם עמד בעינו כאשר היה קודם בדיקה זו לעולם נימא לך דפסולה, וי\"ל שיש גוון תכלת שהוא שחור הרבה, ויש שאינו שחור כל כך, ולפיכך מהבדיקה הראשונה, ירד משחרותו ועמד על גוון הנמוך, ולכן אנו עושין הבדיקה השניה, לראות אם יעמוד בעינו, נדע שתכלת הוא, ומה שירד בתחלה, הוא מפני שגוונו היה עמוק הרבה, ואם יכהה ממה שהיה בתחלה, נדע דקלא אילן הוא, ומה שירד בתחלה, הוא מפני שאינו תכלת, תדע שהרי אם לא כהה הנגע בין בהסגר א' בין בהסגר ב' אלא שעמד בעינו, אין זה סימן טומאה, אלא הרי הוא כאשר בתחלה, כיצד הרי שכהה הנגע בהסגר ראשון ולא כהה למטה מד' מראות נגעים, אלא שאם היה בהרת, חזר להיות כשאת עדיין אינו טהור, עד שיכהה הנגע, עד מראות הנזהרות אז הוא טהור, דבהק הוא, אבל אם לא כהה מד' מראות טעון הסגר שני, ואם עמד בעינו הרי הוא כבתחלה פשה הנגע או נולד בו שער לבן או מחיה טמא, ואם לא נולד בה אחד מכל אלו, אע\"פ שלא נעשית לבנה כאשר היתה בתחלה, אלא שעמד בעינו, הרי זה טהור, הא למדת שהעמדת הדבר בעינו ממש בלא מגרעת, הרי הוא כבתחלה ואין חלוק בין פעם ראשונה לשניה, ותו איכא ראיה דגרסינן במנחות רבי יצחק בריה דרב יהודה בדיק ליה כו' ורב אדא כו' אשתני למעליותא כשרה לגריעותא פסולה וקס\"ד דהני שמעתתא, כל חדא באפי נפשה אתאמרה, כלומר כל בדיקה באנפי נפשה, ומסקינן דשמועתא גבי הדדי איתמר, היכא דבדקינא בדרב יצחק בריה דרב יהודה ולא איפרד חזותיה כשרה, איפרד חזותיה בדקינן לה בדרב אדא, אשתני למעליותא כשרה לגריעותא פסולה, וכי היכי דלפי הס\"ד דבדיקה דרב אדא בלחודא הוי סגי, והתם בעל כרחך אם עמד בעינו כשר לפי המסקנא נמי דגבי אהדדי איתמר אם עמד בעינו כשר, דבפירושא דלישנא דרב אדא לא חדית תלמודא מידי, ותו איכא ראיה, ממה שהפך הרמב\"ם ז\"ל לישנא דגמרא וכתב, אם כהתה ממה שהיתה פסולה ואם הוסיף וכו' הוא לאשמועינן הא מילתא אם כהתה פסולה, ואם לא כהתה נעשה כאלו נשתנית למעליותא וכשרה. וא\"ת אמאי לא אמרה רב אדא כלישנא דרב יצחק, אי איפרד חזותיה פסולה, ואי לא איפרד חזותיה כשרה, ובשלמא אי טבע בדיקה זו שאין מעמיד התכלת בעיניו ניחא, אבל לפי מה שפרשנו קשה, וי\"ל דאי אמר הכי, הוה משמע, אי איפרד חזותיה פסולה, ואי לא איפרד חזותיה כשרה, ובשלמא אי טבע בדיקה זו שאין מעמיד התכלת בעיניו ניחא, אבל לפי מה שפירשנו קשה, וי\"ל דאי אמר הכי, הוה משמע, אי איפרד חזותיה פסולה, אי אכתי איפרד חזותיה כאשר היה בתחלה פסולה, אבל אי לא איפרד חזותיה, אלא שחזר לגוונו הראשון כשרה, ומהאי טעמא נמי, לא הוה מצי למימר אי אשתני לגריעותא פסולה ואי לאו כשרה, דהוה אמינא מאי אישתני לגריעותא ממה שהיה בתחלה קודם בדיקה ראשונה, אבל השתא דקאמר אשתני למעליותא כשרה, לא אפשר לפרושי דקאי אמאי דהוה בתחלה, קודם בדיקה ראשונה, דאי אפשר שישתנה למעליותא ממה שהיה מקודם, שהבדיקה לא יעלה הגוון יותר ממה שהיה בתחלה, וכ\"ש בדיקה שניה שכבר ירד התכלת מגוונו, שהדבר ברור שלא יעלה גוונו, יותר ממה שהיה קודם בדיקה ראשונה, וכיון דהוה צריך למימר אשתנאי למעליותא כשרה, איכא למיטעי א\"כ אם עמד בעינו יהיה פסול, משום הכי אצטריכא למימר לגריעותא פסולה למידק מינה הא אם עמד בעינו כשרה ודוק. וא\"ת אכתי לימא אי אשתנאי לגריעותא ממה שהיה בבדיקה (שניה) [צ\"ל ראשונה] פסולה, ותידוק מינה, הא אם עמד בעין כמו שהיה בבדיקה (שניה) [צ\"ל ראשונה] כשרה ותו ליכא טעותא, וי\"ל דדינא בטעמא קאמר, דכיון שהיה בו כח לעמוד בבדיקה ועמד בעינו, הוה כאלו אשתנאי למעליותא וכשר. כי מכאן ולהלאה יעלה בגוון ולא ירד, כיון דידעינן דודאי תכלת הוא, וא\"ת לפי הגירסא הנמצאת בספר הריא\"ף ז\"ל יצא הדין להיפך, שכתבו אשתני למעליותא כשרה ואם לאו פסולה, י\"ל כי לפי הגרסא הזאת, האמת הוא שיצא הדין שאם עמד בעינו פסולה, אבל א\"א לגרוס כן ברישא, דקס\"ד דכל חדא באנפי נפשה אתאמרה, דהא כולי עלמא מודו דבבדיקה ראשונה, אם עמד בעינו כשר, ולשנות הגרסא מן הקס\"ד למסקנא אין דרך התלמוד, וכן נמצא בספר הריא\"ף ז\"ל גם בקס\"ד, אי אשתני למעליותא כשרה ואם לאו פסולה, וכי היכי דאתה צריך לומר בקס\"ד דלאו דוקא, אלא הכי קאמר ואם לאו אלא דאשתני לגריעותא פסולה, גם לפי המסקנא צריך אתה לפרש כך, ונמצאו שתי הגרסאות עולות לענין אחד, ואין מחלוקת בין הפוסקים, שהרי הרמב\"ם אינו גורס כגירסת הריא\"ף ז\"ל, הילכך מסתברא שאם הדבר מצוי שע\"י בדיקה שניה יעמוד בעינו כשר עכ\"ל, וכבר העירותי קצת בדבריו ז\"ל: \n" + ], + [ + "פרט החמישי במעלות התכלת בציצית וסגולותיה ", + "הנה ידוע דפלוגתא דתנאי היא במסכת מנחות (לח.), אי התכלת מעכבת את הלבן. ולרבי דסבירא ליה דמעכבת, אם כן אנו שאין לנו תכלת אין אנו מקיימין מצות ציצית כלל מן התורה, וכן הוא באמת דעת הרז\"ה ז\"ל בספר המאור במסכת שבת (פ\"ב), וזה לשונו, והוי יודע שדעתנו נוטה שהתכלת מעכבת את הלבן והלבן את התכלת, ואע\"ג דתניא וחכמים אומרים אין מעכבין, הא פרישנא בגמרא, דמאן חכמים יחידאה היא, כדאמרינן בגמרא מאן תנא דפליג עליה דרבי, רבי יצחק הוא דאמר אין לו תכלת מטיל לו לבן, הילכך הדרינן לכללא דנקטינן הלכה כרבי מחבירו כו', וכן נראה מדברי ר\"ש קיראה בעל הלכות ראשונות (הוא בה\"ג ר\"ש קיירא ז\"ל ליש מפרשים), שלא כתב משנה זו והתכלת אינה מעכבת את הלבן בהלכות ציצית שלו, ומנהג קדמונינו הבאים אחרי הרי\"ף לסמוך עליו כאשר ישאל איש בדבר אלהים, וממנו פשט המנהג בינינו כמו שהוא נהוג היום, ונחנו מה לחלוק ולשנות, ועל כן אנחנו יוצאים בעקבי הראשונים עכ\"ל: ", + "וראיתי להפרי מגדים בפתיחה להל' ציצית, שהעתיק דברי הרז\"ה בקיצור כדרכו ז\"ל, וכתב ומ\"מ סיים שלא מלאו לבו [להורות] כן יעו\"ש, נראה שהבין דמה שכ' ומנהג קדמונינו הבאים אחרי הרי\"ף לסמוך עליו כאשר ישאל כו', קאי על הרי\"ף, ועליה דהרי\"ף קאמר, וממנו פשט המנהג בינינו כו', היינו לעשות ציצית של לבן אע\"פ שאין לנו תכלת, אכן אנו בעניותין תמהין בזה, דאין זה דרכו של הרז\"ה ז\"ל להודות ולשבח בר פלוגתיה הרי\"ף ז\"ל, ובעניותין באמת משטחות לשונו ז\"ל נראה באמת, דעל הר\"ש קיראה קאי, וקאמר ומנהג קדמונינו הבאים אחרי הרי\"ף לסמוך עליו כו', היינו על הר\"ש קיראה בעל הלכות ראשונות, כאשר ישאל איש בדבר אלהים. וכונתו, למה שנמצא בתוס' חולין (מז. ד\"ה אי) ובכמה דוכתי על בה\"ג שכל דבריו דברי קבלה, וכן נראה שהבין בלשונו ז\"ל רבינו הרמב\"ן ז\"ל במלחמות, שכתב עליו, וזה לשונו, וכבר קבלנו עדותו שכל ימיו פטר עצמו מן הציצית כו' ואם היה הרמב\"ן ז\"ל מבין בלשונו של המאור ז\"ל כמו שהבין הפרי מגדים ז\"ל שסיים שלמעשה לא מלאו לבו להורות כן, א\"כ אין כאן עדות כלל שפטר עצמו מן הציצית, אדרבה התחייב עצמו מכח המנהג ולא מלאו לבו לחלוק על זה למעשה, אלא ודאי שהרמב\"ן ז\"ל הבין בלשונו של המאור ז\"ל כמו שבארנו: ", + "אמנם בבאור דברי המאור ז\"ל וממנו פשט המנהג בינינו כמו שהוא נהוג היום כו', דלפי מה שביארנו קאי וממנו פשט המנהג היינו מהר\"ש קיראה, נראה לכאורה שהיה מנהגו שלא להטיל ציצית כלל, אפילו לבן מחמת חסרון התכלת, וזה באמת דבר מתמיה, לומר שהמאור ז\"ל ודורו לא היה להם ציצית כלל בבגדיהם, אלא ודאי, דהגם דלבן בלא תכלת לא הוי מצוה כלל מן התורה לדעתו של המאור ז\"ל, מ\"מ מדבריהם לזכר מצות ציצית חייבו בלבן, אלא שהרמב\"ן ז\"ל השיב על זה, יראנו היכן תקנו חכמים זו התקנה יעו\"ש, ויש לומר דנסבו תקנה זו מסדין שאין מטילין בו תכלת משום גזירה ומ\"מ חייב בלבן, אלא שהרמב\"ן ז\"ל שפיר הקשה לשיטתו של המאור ז\"ל עצמו דפוטר סדין אפילו מלבן יעו\"ש, ומ\"מ יש לומר, דנסבו תקנה זו, מהא דאמרינן במנחות (לט:) אהא דאמר רב נחמן השיראין פטורין מן הציצית, ואיתיביה רבא מהא דתניא השיראין חייבין בציצית ומשני מדרבנן, ופריך אימא סיפא וכולן צמר ופשתים פוטרים בהם, אי אמרת בשלמא דאורייתא, היינו דמשתרי בהו כלאים, אלא אי אמרת דרבנן, היכי משתרו בהו כלאים, ומשני אימא או צמר או פשתים יעו\"ש. הרי חזינן דמהדרי רבנן לחייב בציצית, אפילו בבגדים שפטורים מהתורה, כל שכן שתקנה הגונה היא לתקן חיוב ציצית בלבן בזמן דליכא תכלת, שיהיה זכר למצות ציצית, והגם דלא קי\"ל כהא דרב נחמן, מ\"מ שפיר יש לומר, דמ\"מ נסבו מזה דתקנה הגונה היא, עכ\"פ נראה ברור, שגם המאור ז\"ל ודורו נהגו בלבן, וא\"כ צריך ביאור, מ\"ש וממנו פשט המנהג כו' הרי חיוב ציצית בלבן לכולי עלמא הוא, אלא למר מדאורייתא ולמר מדרבנן, ומה שייך לומר וממנו פשט המנהג: ", + "ונראה כוונתו ז\"ל וממנו פשט המנהג כו', היינו שהחזיקו שהציצית של לבן בלא תכלת הוא רק מדבריהם, ולא יצאו בהם לרה\"ר בשבת דהוי כטלית שאינו מצוייצת כהלכתה, וכדעת מהר\"ם מרוטנבורג שהביא הטוא\"ח (סי' ש\"א) יעו\"ש, ולא דמי לטלית שאינה מחויבת אלא מדבריהם שיוצאים בה, כמו שביאר הרמב\"ן ז\"ל במלחמות (שם), וז\"ל אע\"פ שבטלית של דבריהם יוצאים, כיון דהיא מצוייצת כחיובא בטלי לגבה, אבל בטלית דאורייתא מקצת ציצית הן ולא בטלי ע\"כ, יעו\"ש: ", + "והנראה, דחומרת מהר\"ם מרוטנבורג, הוא אף למאי דקי\"ל דתכלת ולבן אין מעכבין זה את זה, כי ודאי דחוק ומתמיה הוא, לומר שמהר\"ם מרוטנבורג הוא מהסוברים דמעכבין זה את זה, כי כמעט כל הפוסקים זולת הרז\"ה פסקו הלכה כרבנן שאין מעכבין זה את זה, וסבור הייתי לומר, על פי מה דחדית לן השאגת אריה בתשובה, דהגם דתכלת אינה מעכבת את הלבן, הני מילי בראוי לתכלת, וכיון דראוי לבילה אין בילה מעבת בו, אבל כשאינו ראוי לתכלת, התכלת מעכבת את הלבן, דכל שאינו ראוי לבילה בילה מעכבת בו, ומזה דן לפטור טומטום ואנדרוגינוס מציצית יעו\"ש אריכות נעימות דבריו ז\"ל, ואף אנו נאמר כיון שאין לנו תכלת הוי אינו ראוי לבילה, ולכ\"ע מעכבת את הלבן, ולא הוי קיום מצות ציצית מן התורה, ולזה החמיר מהר\"ם ז\"ל שלא לצאת בהם לרה\"ר בשבת, אכן בעניותין אין דבריו ז\"ל מחוורין להלכה, ולדעתנו אין זה ענין כלל לכללא דכל הראוי לבילה כו' דלא איתמר האי כללא, אלא במכשירי המצוה שהמכשיר לא שייך בו ענין מצוה בפני עצמו כלל, אלא שהוא מכשיר וטפל לעיקר המצוה, כמו קריאה דביכורים, דבלא הבאת ביכורים לא שייך ענין מצוה כלל בהקריאה, ואינה רק מכשיר וטפל לעיקר המצוה, דהיינו הבאת הביכורים, וגמירי דקריאה לא מעכבא, בזה שייך הך כללא, הני מילי דלא מעכבא בראוי לקריאה, אבל באינו ראוי לקריאה מעכבא, דכל הראוי לבילה כו', אבל בשתי מצות, דבכל חדא וחדא באפי נפשה יש בה קיום מצוה, כיון דאין מעכבין זה את זה, ולא שייך למימר בהו שזה הוא העיקר וזה הוא המכשיר, מהיכא תיתי לומר שיהיה מצוה האחת תלויה בחברתה משום כללא דכל הראוי לבבילה כו', אטו מי שאינו ראוי לקיום מצות תפילין יהיה מעוכב מקיום מצות ציצית בתמיה, ויגיד עליו רעו, דבההיא מתני' גופא דתנן התכלת אינה מעכבת את הלבן כו' תנן נמי תפלה של יד אינה מעכבת את של ראש כו', ואמרינן עלה בגמרא (שם מד.) אמר רב חסדא לא שנו אלא שיש לו, אבל אין לו מעכבת, אמרו לו אמרת אמר להו לא אלא מאן דלית ליה תרי מצות חד מצוה נמי לא ליעבד יעו\"ש, הרי מבואר ומפורש, דלא שייך בזה כללא דכל הראוי לבילה כו', ואפילו בס\"ד דרב חסדא לא הוי ניחא ליה להש\"ס לומר דמעיקרא סבר משום כל הראוי לבילה אין בילה מעכבת בו וכל שאינו ראוי לבילה בילה מעכבת בו, אלא קאמר ומעיקרא מאי סבר גזירה שמא יפשע יעו\"ש, משום דאין זה סברא כלל דיהיה סליק אדעתין למיתלי זה בהאי כללא דכל שאינו ראוי לבילה בילה מעכבת בו, כדאמרן דלא איתמר האי כללא אלא במכשיר וטפל לעיקר המצוה, ואין בו ענין מצוה בפני עצמו כלל: ", + "אכן נראה, דחומרת המהר\"ם מרוטנבורג הוא, דאפילו למאי דקי\"ל שאין מעכבין זה את זה, אבל מ\"מ אין כל החוטין מדאורייתא בזמן דליכא תכלת, דלהסוברין דבעינן שני חוטי לבן ושני חוטי תכלת, בזמן שאין תכלת סגי מדאורייתא בשני חוטי לבן וכן לכל מר כדאית ליה, כמו שביאר מהר\"י אבוהב הובא בב\"י (סי' י\"א), וכמו דאיתא בתשובת הרא\"ש (כלל ב') הובא בב\"י (סי' י\"ג), אלא שאנו נותנין וממלאין הד' חוטין זכר לתכלת, ומצד אותן חוטין המיותרין שאינן מן התורה חשיב לה מהר\"ם מרוטנבורג ז\"ל אינה מצוייצת כהלכתה ואסור לצאת בהן לרה\"ר בשבת, דכיון שחוטין המיותרים הם באים למלאות מקום התכלת חשיבי ולא בטלי, וכן משמע מבואר מתשו' הרא\"ש (שם), שמשם נובע מקור דבר זה שהביא הטור, שמהר\"ם החמיר בזה יעו\"ש: ", + "הנה נתבאר, שבחסרון התכלת מלבד חסרון מצות התכלת, לדעת הרז\"ה ז\"ל הוא חסרון לא יוכל להמנות בעיקר מצות ציצית, שאין אנו מקיימין מצות ציצית דאורייתא כלל, וכן הוא לדעת הגאון שאגת אריה ז\"ל, ומלבד זה יש חשש איסור הוצאה בשבת, כשיוצאין בטליתים שלנו לרה\"ר, ועיין להרב פרי מגדים בפתיחה, דמסיק ג\"כ דעכ\"פ המחמיר בזה אין בו משום יוהרא יעו\"ש: ", + "והנה זה כמה, נתקשיתי בענין זה ושוב מצאתי להפרי מגדים ז\"ל בפתיחה שנתעורר ג\"כ בזה, כי אנו שאין לנו תכלת, מהראוי היה לאסור ללבוש בגד בת ארבע כנפות אפילו מצוייצת בחוטי לבן, משום דהוי ליה מבטל מצות עשה של תכלת בידים ועובר במעשה, לא מיבעיא לרבי דתכלת ולבן מעכבין זה את זה דאין כאן קיום מצות ציצית מדאורייתא כלל, והוי ליה בלבישתו מבטל מצות ציצית לגמרי בקום ועשה, אלא אפילו לרבנן דאין מעכבין זה את זה, ושפיר מקיימין מצות לבן מדאורייתא, מ\"מ איך שרי ללבוש טלית בת ד' כנפות, נהי דמקיים מצות לבן, מ\"מ הא מבטל במעשה בידים מצות תכלת, ומוטב שיעבור על מצות עשה של ציצית בשב ואל תעשה, משיעבור על מצות עשה של תכלת בקום ועשה, וראיה לזה, מהאי דמנחות (כח.) ארבע ציציות מעכבות זו את זו שארבעתן מצוה אחת רבי ישמעאל אומר ארבעתן ארבע מצות וקא שקיל וטרי עלה הש\"ס (שם לז:) מאי בינייהו יעו\"ש, ולא קאמר נמי דאיכא בינייהו אי שרי ללבוש טלית בת ארבע כנפות עם שלש ציצית, דלת\"ק דמעכבות זו את זו ואין בלבישתו שום קיום מצוה כלל, אסור ללבוש, דהוי ליה בלבישתו מבטל מצות עשה של ציצית בידים, ולרבי ישמעאל דארבעתן ארבע מצות שרי ללבוש, דכיון דיש בלבישתו קיום מצות ציצית מצד שלש ציציות שבה, לא איכפת לן, מה דבלבישתו מבטל מצות עשה של ציצה הרביעית בידים, אלא ודאי פשיטא ליה להש\"ס, דגם לרבי ישמעאל אסור ללבוש טלית בת ארבע כנפות עם שלש ציציות, דהגם שיש בלבישתו קיום מצות ציצית מצד שלש ציציות שבה, מ\"מ הא הוי ליה מבטל מ\"ע בידים לגבי הרביעית, ומוטב שיעבור על מ\"ע של ציצית לגמרי בשב ואל תעשה, משיעבור על מ\"ע של ציצה הרביעית בקום ועשה, ומעתה אף אנו שאין לנו תכלת, נהי דקיי\"ל כחכמים דתכלת ולבן אין מעכבין זה את זה, ושפיר יש בלבישת טלית מצוה קיום מצות לבן, מ\"מ איך שרי ללבוש הא הוי ליה מבטל מ\"ע בידים לגבי תכלת: ", + "והפרי מגדים ז\"ל כתב לתרץ זאת, ע\"פ דברי הר\"י המובא במרדכי מהלכות קטנות, שכתב וז\"ל, אומר ה\"ר שלמה מדרו\"ש שאם נפסק לאיש חוט של טלית בשבת, שאסור ללובשו עד שיתקן אותו, שאם לובשו עובר בעשה דיש לו ארבע כנפות. והשיב ר\"י דליתיה, כדמוכח בשמעתין (מנחות שם) דאע\"ג דאיפסיק לא הוי שדי בכרמלית דרבנן לכן נראה לר\"י דמצות עשה דציצית אינו אלא להטיל בו ציצית כשילבשנו, ולא אמר הכתוב בלשון לא תלבש בגד שיש לו ד' כנפות בלא ציצית, דאז ודאי היה הדין עמו, אלא מצות עשה גרידא להטיל בו ציצית, ומ\"מ אין הטלית אסור ללבוש, וגם אין עובר, כיון שאין עתה יכול להטיל בו שהוא שבת וכו', יעו\"ש יסוד סברתו שבהלבישה אינו עושה איסור, ואחר הלבישה שמתחיל חיוב העשה דהטיל ציצית הרי אינו עובר בקום ועשה, אלא בשב ואל תעשה ואנוס הוא, ומעתה הוא הדין עכשיו שאין לנו תכלת, בהלבישה ליכא איסור, ואחר הלבישה שמתחיל חיוב מצות התכלת, הרי אינו מבטל בידים במעשה רק בשב ואל תעשה והרי אנוס הוא, יעו\"ש בפרי מגדים שזה תורף דבריו ז\"ל: ", + "אכן בעניותין עדיין הדברים קשים, דודאי כיון דביטול העשה נמשכת ממעשה הלבישה, הוי ליה כמעשה בידים לבטל העשה, וכדמתבאר מדברי התוס' במס' שבועות (יז. ד\"ה או) דשהייה בכלאים חשיב כמעשה, כיון דתחלת הלבישה ע\"י מעשה יעו\"ש, ובמשנה למלך (הל' ביאת מקדש פ\"ג סוף הלכה כ\"א) דאפילו שתחלת המעשה לא היה באיסור, כיון שהאיסור שאח\"כ נמשך ע\"י המעשה, חשיב כמעשה יעו\"ש, וא\"כ הכי נמי הכא, אף שאין איסור בהלבישה, כיון שביטול העשה שאחר הלבישה נמשכת ממעשה הלבישה, שפיר חשיב מבטל העשה במעשה בידים. ונראה שזה באמת טעם הר\"ש מדרו\"ש, שאוסר ללבוש בשבת בגד בת ארבע כנפות כשנפסק חוטי הציצית, דאע\"ג דשעת ביטול המצות עשה אחר הלבישה הוא בלי מעשה ואנוס הוא, מ\"מ חשיב לה כמבטלה בידים, כיון שביטול העשה נמשכת ממעשה הלבישה, שהרי כשבא ללובשו יודע שע\"י מעשה לבישה זו על כרחך יבא לידי ביטול מצות עשה של ציצית. ומיושב בזה תמיהת הר\"י שתמה והשיב על הר\"ש מדרו\"ש מסוגיא דמנחות דאע\"ג דאיפסיק לא הוי שדי בכרמלית דרבנן דליכא איסור הוצאה דאורייתא אע\"ג דאיכא ביטול מ\"ע, ובמה שנתבאר ניחא. דהנה באמת לכאורה בפשיטות קושית הר\"י לא קשיא מידי, דהא התם איפסיק אחר הלבישה, ואינו עובר במעשה בידים, והר\"ש מדרו\"ש הרי מיירי שאיפסק קודם לבישה ואוסר ללובשו. אכן נראה דבאמת הר\"י בקושייתו אסיום דבריו סמך, דמסיק דאין איסור בלבישה, ואיסור ביטול מ\"ע של ציצית הוא מתחיל אחר הלבישה, ומ\"מ אוסר הר\"ש מדרו\"ש, על זה השיב ותמה, מהא דמנחות, דאע\"ג דאיפסיק לא הוי שדי בכרמלית דרבנן. אמנם כפי מה שנתבאר סברת הר\"ש מדרו\"ש, דחשיב ליה כמבטל המ\"ע בידים במעשה, משום שנמשכת ע\"י מעשה הלבישה, שפיר לא קשיא מידי, מהא דמנחות, דעד כאן ל\"א דמה שבא ע\"י מעשה חשיב כמעשה, אע\"ג שאין איסור בתחלת עשית המעשה, אלא במעשה שאינה הכרחיית ותלויה ברצונו, אי בעי עביד אי בעי לא עביד, או שעכ\"פ יודע שע\"י מעשה זו יסתעף על כרחך אחר כך איסור, או ביטול מצות עשה, בהא מצרפינן המעשה עם מה שיסתעף ממנה, להיות נחשב כמעשה, אבל בהא דמנחות, דהלבישה היתה בהיתר, ולהכרח קיום המצוה, ומה דאיפסיק קרנא דחוטיה אחר הלבישה, פנים חדשות באו לכאן, לא שייך כלל לצרף מעשה הלבישה לביטול המ\"ע שלאחר הלבישה. ", + "ובזה נתבאר לי תמיה עצומה, שיש להקשות בדברי הר\"י שבמרדכי, שהקשה על הר\"ש מדרו\"ש, מהא דמנחות, דאע\"ג דאיפסיק לא הוי שדי בכרמלית דרבנן, ואינו מוכן כלל האי מאי קושיא, הא לא צריכנא למוקים עובדא התם בכרמלית דרבנן, אלא משום הוצאה דעובר בקום ועשה, דלא שרי בדאורייתא משום כבוד הבריות, אבל משום ביטול מ\"ע דציצית, שפיר נדחה בשב ואל תעשה, משום כבוד הבריות, כדאמרינן בברכות (כ.) שב ואל תעשה שאני, ואפילו דאורייתא נדחה בשב ואל תעשה מפני כבוד הבריות, והר\"ש מדרו\"ש הרי מיירי בביתו שלא ילבוש דליכא כבוד הבריות. אכן לפי מה שנתבאר, נראה דודאי גם הר\"י סליק אדעתיה בטעמיה דהר\"ש מדרו\"ש דאוסר, משום דחשיב ליה מבטל העשה בידים במעשה, כיון שבא ע\"י הלבישה, וכדמוכח מברכות (כ.) דקאמר שב ואל תעשה שאני, ומ\"מ קאמר התם דהמוצא כלאים בבגדו פושטן אפילו בשוק, הגם דגם כן שב ואל תעשה הוא, אלא על כרחך, כיון שהאיסור בא ע\"י מעשה הלבישה, חשיב מעשה, ולזה השיב ר\"י דעל כרחך דוקא התם בכלאים, דהלבישה היא איסור, הגם דלא ידע, מ\"מ עצם הלבישה היה באיסור, הוא דמצרפינן מעשה הלבישה על אח\"כ כשנודע לו ואינו פושט, שיחשב שעובר במעשה, אבל בטלית בת ד' כנפות שהלבישה הוא בהיתר ממש, לא מצרפינן מעשה הלבישה לביטול מ\"ע שאחר הלבישה שהוא בשב ואל תעשה, להיות נחשב כמעשה, ומייתי ראיה לזה מההיא דמנחות, דאע\"ג דאיפסיק לא הוי שדי בכרמלית דרבנן, ואי מצרפינן מעשה הלבישה לביטול מ\"ע שאחר הלבישה, שיהיה חשיב כביטול בידים במעשה, א\"כ התם נמי, אמאי לא שדי לה משום ביטול מ\"ע, דחשיב ביטול במעשה בידים, כיון שבא ע\"י מעשה הלבישה ובקום ועשה אינו נדחה מפני כבוד הבריות דבר שהוא מדאורייתא, אלא ודאי כיון דהלבישה הוא בהיתר, לא מצרפינן מעשה הלבישה לביטול מ\"ע שאחר הלבישה, שהוא בשב ואל תעשה להיות נחשב כמעשה. ", + "אכן סברת הר\"ש מדרו\"ש הוא כנ\"ל, לחלק, דהתם במנחות הלבישה הוא בהיתר ובהכרח לקיום המצוה וביטול המ\"ע שלאחר הלבישה, הוא נולד ופנים חדשות באו לכאן, שפיר דלא מיחשב ביטול המ\"ע כמעשה ע\"י מעשה הלבישה, אבל באיפסיק קודם הלבישה, נהי דאין איסור בהלבישה, כמו שביאר הר\"י, מ\"מ הרי אין הכרח בהלבישה משום מצוה, והרי יודע שע\"י לבישה זו על כרחך יבא לידי ביטול מ\"ע, שפיר מצרפינן מעשה הלבישה לביטול המ\"ע שאחר הלבישה, שיהיה נחשב כמבטל בידים במעשה, כיון שבא ע\"י מעשה הלבישה, ונראה שזה ג\"כ טעם תשובת האשכנזים המובא בב\"י (סי' י\"ג) ומקור התשובה היא בתשובת מהר\"ם בר ברוך (סי' רפ\"ז) שמתיר רק משום כבוד הבריות, ואפילו בחול, אבל בביתו דליכא משום כבוד הבריות אסור אפילו בשבת, והיינו משום דחשיב לה מבטל המעשה בידים, כיון שביטול המעשה בא ע\"י מעשה הלבישה, והגם דמשום כבוד הבריות נמי לא נדחה אלא בשב ואל תעשה, וא\"כ איך התירו תשו' האשכנזים משום כבוד הבריות, הרי נתבאר דחשיב להו ביטול העשה בידים ע\"י מעשה משום צרוף מעשה הלבישה. יש לומר דשאני דחיה דמשום כבוד הבריות נמי לא נדחה אלא בשב ואל תעשה, וא\"כ איך התירו תשו' האשכנזים משום כבוד הבריות, הרי נתבאר דחשיב להו ביטול העשה בידים ע\"י מעשה משום צרוף מעשה הלבישה. יש לומר דשאני דחיה דמשום כבוד הבריות דחכמים קא מעקרי לה לעשה ועקירתם הוא בשב ואל תעשה ומצי מעקרי, ולא שייך לצרף מעשה לבישתו לביטול העשה, דהא לאו איהו קמעקר לה אלא חכמים קא מעקרי לה, ועקירתם הוא בשב ואל תעשה, וכן צריך לומר בהא דבמס' יבמות (צ:) דחשיב התם סדין בציצית שב ואל תעשה, ועיין תוס' (שם ד\"ה כולהו), וצריך לומר ג\"כ דלא שייך לצרף מעשה לבישתו לביטול העשה, משום דעקירת חכמים הוא משום גזירה דכסות לילה, ועקירתם הוא בשב ואל תעשה מה שאין כן היכא דאיהו קא מבטל לה לעשה, ורק שאנו דנין דאנוס הוא וקא מבטלה בשב ואל תעשה שפיר מצרפינן מעשה לבישתו לביטול העשה דליחשב דמבטל לה במעשה בידים. והנה רמ\"א בהגהת ש\"ע או\"ח (סי' י\"ג) לדינא מסיק להחמיר, ולא התיר אלא בשבת ובתוך הקהל משום כבוד הבריות יעו\"ש, וא\"כ בואו ונצווח איך אנו לובשין טלית בת ד' כנפות ומבטלין מ\"ע של ציצית שהרי לא פסקינן כסברת הר\"י ואסרינן ללבוש בגד בת ד' כנפות בביתו בשבת אי איפסיק חוט הציצית כהר\"ש מדרו\"ש, ורק בקהל משום כבוד הבריות כנ\"ל,וזה שייך דוקא בדבר הבא במקרה אצל יחיד, אבל חסרון תכלת כגון אנו שהוא אצל הכלל ואנו דנין שכולם לא ילבשו משום ביטול מ\"ע של תכלת, לא שייך משום כבוד הבריות. ", + "והגם שיש לומר דעד כאן לא אמרינן דמיחשב דמבטל העשה בידים משום צירוף מעשה הלבישה, אלא היכא דאין במעשה הלבישה שום צורך קיום מצוה כלל כגוונא דאיירי הר\"ש מדרו\"ש והרמ\"א שנפסלו הציצית, דלא מקיים בלבישה זו שום מצוה, להכי אף דאין במעשה הלבשיה בביטול מ\"ע, עדיין מ\"מ מצרפינן מעשה הלבישה לביטול העשה דממילא שלאחר הלבישה, דליחשב דמבטלה בידים במעשה, כיון שביטול העשה נצמח ממעשה הלבישה, אבל היכא שיש בהלבישה צורך קיום מצוה, אע\"ג דממילא נצמח ג\"כ ביטול מ\"ע ממעשה לבישה זו, לא מצרפינן מעשה הלבישה לביטול מ\"ע דממילא שאחר הלבישה, דליחשב כמבטלה במעשה בידים, כיון דאנוס הוא על מעשה הלבישה להכרח קיום מצוה ואונסא כמאן דלא עביד, ולהכי שפיר אנו לובשין טלית בת ד' כנפות, ואין אנו חוששין לביטול מ\"ע של תכלת, כיון שיש במעשה לבישה זו צורך קיום מצות לבן, א\"כ אנוסים אנו במעשה הלבישה להכרח קיום מצות לבן, ולא מצטרף מעשה הלבישה, לביטול מ\"ע של תכלת דממילא שאחר הלבישה, והוי ביטול מ\"ע של תכלת בשב ואל תעשה, והרי אנוסים אנו בביטול מ\"ע זו כיון שאין לנו תכלת. ", + "וכן משמע לכאורה דעת חכם השואל ודעת חכם המשיב שבתשו' מהר\"ם בר ברוך הנ\"ל לחלק בהכי, שזה לשון התשובה (סי' רפ\"ז) שאלת בני אם נפסק אחד מהציצות אם מותר להתעטף ולברך בשבת, המברך כן מוציא שם שמים בשבת לבטלה, כדקי\"ל סוף הקומץ רבה, דארבע ציציות מעכבות זו את זו, שארבעתן מצוה אחת היא, דלית הלכתא כרבי ישמעאל, דאמר ארבע מצות נינהו, ומיהו אם הלך אדם לבית הכנסת, ומצא טליתו שנפסקו החוטין, ואינה מצוייצת כהלכתה, ומתבייש לשנות מנהגו לישב בפני הקהל בלא טלית, אפשר דמותר להתעטף בלא ברכה, כדאשכחן בהקומץ רבה בכרמלית דרבנן גדול כבוד הבריות כו', ושלום שמשון ב\"ר אברהם ז\"ל ע\"כ יעו\"ש. ", + "הנה השואל שאל שתי שאלות, האחת לענין הברכה אי לא הוי ברכה לבטלה, ושנית לענין היתר הלבישה עצמה, אי אין בה משום ביטול מ\"ע, ולהכי שאל בשבת דוקא דאנוס הוא. ולכאורה לענין היתר הלבישה עצמה, הוי מצי לשאול אפילו נפסקו כל חוטי הציצית, ואפילו אי כחכמים קי\"ל דמעכבות זו את זו, דהרי צד הספק להתיר, הוא משום דאנוס הוא בביטול מ\"ע בשב ואל תעשה, משום דלא מצרפינן מעשה הלבישה לביטול מ\"ע דממילא שאחר הלבישה, א\"כ כך לי ביטול מ\"ע של כל הציצית לחכמים כביטול מ\"ע של ציצה הרביעית לרבי ישמעאל, ואין זה תלוי בפלוגתא דחכמים ורבי ישמעאל כלל, אלא נראה דהא הוי פסיקא ליה להשואל, דבנפסקו כל הציציות או אי כחכמים סבירא דמעכבות זו את זו דאין במעשה הלבשיה שום צורך קיום מצוה כלל פשיטא דמצרפין מעשה הלבישה לביטול מ\"ע של הרביעית שאחר הלבישה, כיון דאנוס הוא במעשה הלבישה להכרח קיום מצות השלש ציציות ולא הוי בביטול מ\"ע של הרביעית דמבטלה בידים, ולהכי כלל השואל שתי השאלות יחד דדא ודא אחת היא, והכל תלוי אי כרבי ישמעאל קי\"ל. וחכם המשיב נמי לא השיבו לאסור, אלא משום דלא קי\"ל כרבי ישמעאל, טעמא דלא קי\"ל כר\"י, הא אי הוי קי\"ל כרבי ישמעאל היה שרי הלבישה עצמה, והיינו ג\"כ משום דאז היה במעשה הלבישה צורך קיום מצות השלש ציציות, ולהכי לא הוה מצרפינן מעשה הלבישה לביטול מ\"ע של הרביעית שלא הלבישה, כן היה נראה לכאורה. אמנם באמת אי אפשר לומר כן, דאם כן הדר תקשה בהאי דמנחות (לז:) דפריך מאי בינייהו דת\"ק ורבי ישמעאל, אמאי לא משני, דהא איכא בינייהו, אי שרי ללבוש בגד בת ארבע כנפות שנפסק אחת מציציותיו בשבת, דלת\"ק אסור ולר\"י שרי, אלא ודאי דלכולי עלמא וגם לרבי ישמעאל אסור, משום דהוי מבטל מ\"ע של הרביעית בידים, דמצרפינן מעשה הלבישה, אע\"ג שיש בה צורך קיום מצוה לביטול מ\"ע שאחר הלבישה, ועל כרחך לומר שהשואל שבתשו' מהר\"ם בר ברוך משום שרצה לכלול בשאלתו נמי לענין הברכה, נקט שנפסק אחד מהציציות אבל לענין שאלתו בהיתר הלבישה, הוא באמת אפילו נפסקו כל הציציות, וחכם המשיב האמת השיבו לענין ברכה, דלא קי\"ל כרבי ישמעאל, אבל לענין מה שאוסר הלבישה עצמה משום שביטול מ\"ע, הוא אפילו אי הוי קי\"ל כר\"י דגם כשיש במעשה הלבישה צורך קיום מצוה, מצטרפין מעשה הלבישה לביטול מ\"ע שאחר הלבישה דליחשב כמבטלה בידים, ומעתה אנו שאין לנו תכלת, איך אנו לובשין טלית של מצוה, הרי הוי ליה בזה ביטול מ\"ע של תכלת בידים כנ\"ל. ואין לומר דשאני לבן ותכלת דאין מעכבין זה את זה מריבוי דקרא וראיתם אותו כדאמרינן במס' מנחות (לח.) וראיתם אותו מלמד שמעכבין זה את זה דברי רבי וחכמים אומרים אין מעכבין, מ\"ט דרבי דכתיב הכנף מין כנף וכתיב פתיל תכלת ואמר רחמנא וראיתם אותו עד דאיכא תרוייהו ורבנן וראיתם אותו כל חד לחודיה משמע ע\"כ, וכיון דרחמנא רביה להדיא דאין מעכבין זה את זה, על כרחך דשרי ללבוש לבן בלא בכלת, דאי לא שרי, למאי רבי רחמנא, דדוחק לומר דריבויא דקרא הוא, אי עובר ולובש לבן לחודיה קיים מצות לבן עכ\"פ ובעי ברוכי, אכן זה אינו, דלחכמים וראיתם אותו לאו ריבויא הוא כלל, כי באמת אינו מיותר דכמה דרשות דרשינן ביה (מנחות מו:) אלא כלפי דרבי דייק מאותו דכלל קרא מין כנף ופתיל תכלת בלשון יחיד דחדא מצוה נינהו ומעכבין זה את זה דחו חכמים דיוקיה, דאותו כל חד לחודיה משמע, וליכא לדיוקי מינה דחדא מצוה נינהו, וממילא שתי מצות הן אבל לא שייך לומר כלל דרבייה רחמנא להדיא, ושפיר קשה כנ\"ל, איך אנו לובשין טלית של מצוה ומבטלין מ\"ע של תכלת בידים, הן אמת דמנהגנו ברייתא מפורשת היא (מנחות לח:) רבי יצחק אומר משום רבי נתן שאמר משום רבי יוסי הגלילי שאמר משום רבי יוחנן בן נורי אין לו תכלת מטיל לבן יעו\"ש, אכן על הברייתא גופא צריך ביאור, היאך הותר לבטל מ\"ע של תכלת בידים, מיהו בהברייתא יש לומר, דבקושטא מיירי כשיש בדבר משום כבוד הבריות לילך בלא טלית מצוה, אכן אנו שכולנו אין לנו תכלת ולא שייך משום כבוד הבריות קשה כנ\"ל. מיהו יש לומר, הגם דלענין טלית בת ד' כנפות בלא ציצית כלל אסרינן ללבוש אפילו בשבת, ולא סמכינן להתיר משום סברת ר\"י שבמרדכי כנ\"ל, דאף דביטול העשה הוא אחר הלבישה, מ\"מ מיחשב כמבטל בידים משום צירוף מעשה הלבישה, ולא שרינן ללבוש כי אם בתוך הקהל, דאיכא נמי משום כבוד הבריות כנ\"ל, מ\"מ לגבי ביטול מ\"ע של תכלת כיון דלא אפשר כלל, סמכינן אסברת ר\"י שבמרדכי, כי היכי דלא לשתכח מצות ציצית לגמרי, דזה הוי ג\"כ בכלל כבוד הבריות, דקיום מצות ציצית כבוד הוא לישראל, כדדרשינן במדרש שוחר טוב (מזמור צ') והדרך על בניהם על מצות ציצית, והגם דנדרש שם על תכלת, מיהו על לבן נמי קאי, דעל כלל מצות ציצית קאי, ואין לך העדר כבוד גדול מזה, שכלל ישראל לא יקיימו מצות ציצית כלל: ", + "אחר כתבי כל זאת, ראיתי שעל סברת הר\"י שבמרדכי שהוא ג\"כ סברת התוס' ביבמות (צ:) דחיוב העשה של ציצית הוא אחר הלבישה, האריך הגאון שאגת אריה ז\"ל (סי' ל\"ב) להשיג על סברא זו, ומי כמוהו רב גוברי' להשיג על רבותינו בעלי תוס' ז\"ל, ולאשר בעניי הרבה יש להעיר בדבריו הקדושים ז\"ל, אמרתי להציג אחת אל אחת: ", + "א] מה שטען שאם כסברתם ז\"ל, דחיוב העשה של ציצית הוא אחר הלבישה ולא שעת לבישה, א\"כ היכי קאמר הש\"ס במס' ביצה (ח:) ובכמה דוכתי, אימר דאמרינן אתי עשה ודחי לא תעשה כגון סדין בציצית, דבעידנא דקא מיעקר לאו קא מוקים לעשה כו' יעו\"ש, איך הוא בעידנא, הרי איסורא דכלאים עובר מיד בשעת לבישה, ועשה דציצית לא קא מקיים אלא לאחר לבישה ע\"כ, ובעניי אין זה טענה כלל, דודאי כיון שאי אפשר לקיום העשה, אלא על ידי עבירת הלאו, מיקרי בעידנא, דהרי אתחלתא דעקירת הלאו צורך קיום העשה הוא, וכמו שכתב הנמוק\"י במסכת בבא מציעא בשם הרנב\"ר ז\"ל, וכן הוא להדיא בפסקי תוס' זבחים (צז:), ואין לומר דאפשר שילבוש הסדין תחלה, ואחר כך יעשה הציצית, שהרי ג\"כ לא יהיה בעידנא, דכיון שמטיל לכנף אחד, מיד עובר על איסור כלאים, וקיום מ\"ע של ציצית אינו מקיים עד שיטול לכל הארבע כנפות, ובזה ג\"כ סתירה למ\"ש השאגת אריה שם (סימן כ\"ט) יעו\"ש, ומצאתי להמגיה בקו\"א שהעיר עליו בזה: ", + " ", + "ב] ומה שטען על מה שחידשו סברא זו לתרץ בזה, דלהכי חשיב התם הש\"ס דסדין בציצית הוי שב ואל תעשה, משום דאינו עובר העשה בשעת מעשה הלבישה, אלא אחר הלבישה, והקשה הוא ז\"ל דמה בכך, הא מ\"מ ביטול העשה בא ע\"י מעשה הלבישה, והוי ליה כמבטלה לעשה בידים במעשה, ודמי להא דפ' מי שמתו (יט:) המוצא כלאים בבגדו פושטו ואפילו בשוק, דחשבינן ליה עובר בקום ועשה מחמת מעשה הלבישה ואיסורא בקום ועשה לא נדחה מפני כבוד הבריות יעו\"ש, תמיהני, מפה קדוש איך יצאו דברים הללו, לחשוד לרבותינו בעלי התוס' ז\"ל שהעלימו עין מסוגיא זו, ואיך לא שם עינו הבדולח שהתוס' ז\"ל גופייהו (שם) עסוקי וקאי בסוגיא זו, כי באמת אפילו אתחלתא דקושיא ליכא, דשאני התם דמעשה הלבישה מיד היתה באיסור עבירת הלאו של כלאים, אלא שהיה שוגג ולא ידע, בהא שפיר מצרפינן מעשה הלבישה להעדר הפשיטה, דליחשב בהעדר הפשיטה עובר בקום ועשה, אבל סדין בציצית הרי מעשה הלבישה היה בהיתר גמור, כיון שאין חלות חיוב העשה בשעת הלבישה, להכי לא שייך למיחשב עבירת העשה דבשב ואל תעשה, שלאחר הלבישה יהיה כמבטלה במעשה משום צירוף מעשה הלבישה שהיתה בהיתר, וזה פשוט מאד וכמו שהרגיש הרב ז\"ל עצמו בזה, ולא היה צריך להרעיש ולדבר מזה כלל, אמנם מה שטען בזה עוד מההיא דפ\"ב דשבועות, ומההיא דנזיר (מו.) שנכנס בשידה תיבה ומגדל ובא חבירו ופרע עליו את המעזיבה שהכניסה היתה בהיתר והשהייה אין בה מעשה, מ\"מ מצרפינן מעשה הכניסה להשהייה דליחשב יש בה מעשה ללקות עליה. אם כי טענה גדולה היא, אכן הרי כתבו התוס' במס' נזיר (מו.) וז\"ל וצריך לומר דהוא מסייע להסיר המעזיבה, דהא בהתרו בו למלקות איירי ע\"כ, א\"כ עשה מעשה בעבירת הלאו ואין צריכין כלל לצרף מעשה הכניסה שהיה בהיתר, אכן אנן בעניותין הערנו בזה מלשון התוס' במס' שבועות (שם), דמבואר מדבריהם להדיא, דחיוב המלקות הוא משום צירוף מעשה הכניסה, אע\"ג שהיה בהיתר, ודבריהם ז\"ל מכוונים יותר בהסוגיא, ושפיר קשה סדין בציצית נמי אמאי לא מיחשב עובר בקום ועשה משום מעשה הלבישה, אכן גם בזה נתבאר בעזהש\"י היטב, לחלק בין עקירת חכמים לעקירה דידיה כנ\"ל: ", + " ", + "ג] אמנם, מה שטען על עיקר קושית התוס', שהקשו אמאי הוי סדין בציצית שב ואל תעשה, שמכח קושיא זו הכריחו לבא לידי סברא זו דאין חלות חיוב העשה של ציצית בשעת הלבישה, אלא לאחר להבישה, וטען הוא ז\"ל שאינו הכרח כלל, דבלא\"ה אלא אפילו שחלות חיוב העשה הוא בשעת הלבישה נמי שפיר דסדין בציצית הוי שב ואל תעשה, משום דאין הלבישה אסורה מצד עצמה, אלא מחמת חסרון מעשה של מצות ציצית דרמי רחמנא עליה, ולא דמי לאיסור כלאים, דהלבישה מצד עצמה אסורה, הילכך אין הלובש בגד בת חיובא בלא ציצית חשיב כעושה מעשה בידים, שאינו עושה איסור בלבישה זו, אלא שחיסר מצוה בשב ואל תעשה, ומייתי סמוכין לסברתו זו מדברי הרמב\"ם ז\"ל (פ\"א מהל' חגיגה), דבראיית פנים בעזרה איכא לאו דלא יראו פני ריקם, וכתב הרמב\"ם ז\"ל דאין לוקין על לאו זה, משום שאין בו מעשה, ואמאי הא מעשה ראיית פניו בעזרה גרמה לו עבירת הלאו דלא יראו פני ריקם, וא\"כ יש בו מעשה, אלא על כרחך, כיון דהתורה לא אסרה ראיית פניו בעזרה, רק שאמרה שראיית פנים בעזרה לא תהיה ראיה ריקנית, ואין הראית פנים העבירה, אלא מה שלא הביא העולת ראיה הוא העבירה,וחסרון ההבאה הוא בשב ואל תעשה, אלמא דכל היכא דאמר רחמנא כשתעשה זאת עשה זאת אין המעשה האיסור, אלא מה שלא עשה הוא האיסור, וזה הוא שב ואל תעשה אלו דבריו ז\"ל, ואנן בעניותין לא שמיע לן, ולא זכינו למיקם בהו, דקשיא לן, וכי כללא הוא, והרי חסימה דלא אמרה תורה איסור על הדישה, אלא על החסימה, דהא לא תחסום שור בדישו אמר רחמנא, ואמרינן במס' ב\"מ (צ:) בעא מיניה רבי יונתן מרבי סימאי חסמה מבחוץ מהו, שור בדישו אמר רחמנא והא לאו בדישו הוא, או דילמא לא תדוש בחסימה אמר רחמנא, א\"ל מבית אביך אתה למד, יין ושכר אל תשת אתה ובניך אתך בבואכם, בבואכם הוא דאסור, הא מישתי ומיעל שרי, ולהבדיל בין הקדש ובין החול אמר רחמנא אלא מה התם בשעת ביאה לא תהא שכרות, הכא נמי בשעת דישה לא תהא חסימה יעו\"ש, והיינו ממש כמו לאו דאל יראו פני ריקם, דבשעת מעשה ראית פנים בעזרה לא תהיה הראיה ריקנית, והכא נמי בשעת מעשה הדישה לא תהיה חסימה, ומ\"מ לוקין על לאו זה, אע\"פ שאין בו מעשה, שהרי היתה חסימה כבר, אלא על כרחך משום דמצרפינן מעשה הדישה, אע\"ג שעיקר האיסור אינו בהדישה אלא בהחסימה שאין בה מעשה, וליכא למימר, דשאני הכא דלאו משום דמצרפינן מעשה הדישה, אלא משום צירוף מעשה החסימה שמבחוץ הוא, וכדאמרן דאע\"ג דהמעשה היה בהיתר, מצרפינן, דזה אינו, ומי לא מיירי שאחר חסמה מבחוץ ומ\"מ חייב משום מעשה הדישה, וכדאמרינן התם החוסם את הפרה והמזווג בכלאים פטור ואינו לוקה אלא דש ומנהיג בלבד, ופירש\"י פטור הראשון ואינו חייב אלא דש דלא תדוש בחסימה קאמר רחמנא יעו\"ש. ואין לומר דשאני הכא דהאיסור הוא בהדישה עצמה, משום דמפרשינן לא תדוש בחסימה והוי לעיקר האיסור נאמר בהדישה, דמהיכא תיתי נימא הכי, הרי לא תחסום כתיב, ובאמת הש\"ס לא מסיק אלא בשעת דישה לא תהא חסימה, אבל עיקר האיסור נאמר בהחסימה, ועוד דא\"כ גבי לא יראו פני ריקם נמי נימא הכי, דעיקר האיסור נאמר על הראית פנים בעזרה ויש בה מעשה: ", + "ולכאורה, יש להביא ראיה, מסוגיא דהתם לסברת השאגת אריה ז\"ל, דאיתמר התם חסמה בקול רבי יוחנן אמר חייב עקימת פיו הויא מעשה ר\"ל אמר פטור קלא לא הויא מעשה, יעו\"ש, ועד כאן לא קאמר רבי יוחנן חיוב אלא משום דעקימת פיו הויא מעשה, הא אי עקימת פיו לא הויא מעשה היה פטור אפילו לרבי יוחנן, משום דהוי לאו שאין בו מעשה, ואמאי הא בשעת דישה לא תהא חסימה אמר רחמנא ונצרף מעשה הדישה, אלא ודאי כיון דעיקר האיסור על החסימה נאמר, והחסימה היא בשב ואל תעשה. אמנם באמת זה אינו, דודאי לא גרע חסמה בקול, מאלו חברו היה חסמה, שחייב הדש, כדאמרן החוסם פי פרה פטור ואינו לוקה אלא דש, ופירש\"י החוסם את הפרה ולא העבירה על הדישה וחבירו דש בה פטור הראשון, ואינו חייב אלא הדש, אלא ודאי דחסמה בקול היינו שחסמה ודש בקול, וכן משמע מבואר להדיא מלשון התוס' ז\"ל (שם ד\"ה רבי יוחנן) יעו\"ש, אבל ודאי אי עושה מעשה ודש בה לוקה, כדאמרן דמצרפינן מעשה הדישה להחסימה דליחשב יש בה מעשה, וזה ראיה ברורה לסתור כללא דהשאגת אריה ז\"ל, והכי נמי מוכח להדיא, מהא דנדרים (ד.) אמר רב אשי הואיל וכן נזיר שטימא עצמו במזיד עובר משום בל תאחר דנזירות טהרה, ופי' הר\"ן שם דלקי, וכן פסק הרמב\"ם ז\"ל בהלכות נזירות (פ\"ה הכ\"א) יעו\"ש, והרי לאו דבל תאחר אין בו מעשה, כיון שהגורם לעבירת הלאו היה במעשה, וחשיב יש בו מעשה, ולקי, והכי נמי אשכחן גבי מקיים כלאים בכרם דלוקה, אע\"ג דהוי לאו שאין בו מעשה, וכתבו רש\"י ותוס' במס' ע\"ז (סד.) דהיינו כשעשה גדר סביב הכלאים יעו\"ש, ובמס' מכות (ד: תוד\"ה הא) הרי אע\"ג דבעיקר הלאו אין בו מעשה, כיון שהגורם לעבירת הלאו הוא במעשה, לאו שיש בו מעשה חשבינן ליה. מיהו זה יש לדחות, דאפשר לומר, דזה הגורם להקיום הוא בכלל עצם הלאו, אכן מהאי דב\"מ גבי לאו דחסימה, ומהאי דנדרים בלאו דבל תאחר, הוא ראיה ברורה, אלא שבאמת נמצא בזה כמה סתירות דאשכחן נמי דוכתי דמעשה שאינו מעיקר העבירה לא מצרפינן לה לעיקר העבירה והכי נמי אשכחן במס' זבחים (כט:) דמחשב בקדשים הוי לאו שאין בו מעשה יעו\"ש, והרי מחשב בקדשים, היינו בשחיטה או בזריקה, והרי יש כאן מעשה השחיטה או הזריקה, ומ\"מ כיון שאין המעשה מעיקר העבירה לא מצרפינן לה להעבירה דלהוי לאו שיש בו מעשה, ונראה דהחילוק בזה הוא, בין שהמעשה הוא מכריח את העבירה, שאי אפשר כלל שיעשה מעשה זה, ולא יבא לידי עבירת הלאו, או ביטול העשה, לבין היכא שהמעשה אינו מכריח את העבירה, דהיכא שהמעשה מכריח את העבירה, מצטרף להעבירה דליחשב שעובר בקום ועשה, ולהכי לאו דחסימה כשדש במעשה, חשיב יש בו מעשה, שהרי עבירת הלאו מתדבק עם פעולת המעשה, שהרי כשבא לדוש עם הבהמה חסומה, אי אפשר שלא יפגע בעבירת הלאו, וכן מקיים בכלאים במעשה, הרי בהכרח במעשיו פוגע בעבירת הלאו, וכן כשלובש בגד בת חיובא בלא ציצית, הרי בהכרח בלבישה זו פוגע בביטול מ\"ע של ציצית, ושפיר צריכי התוס' לחדש, הא דהוי שב ואל תעשה משום דחיוב העשה הוא אחר הלבישה, והגם דגם מעשה היתר מצרפינן, וצריך לומר כמו שנתבאר, דלא שייך לצרף מעשה היתר דידיה אלא לעקירה דידיה, ולא לעקירת חכמים ועקירת חכמים בשב ואל תעשה הוא, כיון שחיוב העשה הוא אחר הלבישה, אבל היכא שאין המעשה מכריח את עבירת הלאו לא מצרפינן לה, ולהכי שפיר לאו דלא יראו פני ריקם הוי אין בו מעשה, דלא שייך לצרף מעשה ראית פנים בעזרה, דאטו מעשה ראית פנים בעזרה מכריח לעבירת הלאו דלא יראו פני ריקם, הרי יכול הוא להביא העולת ראיה, והרי יש לה תשלומין, ורק רצון מחודש הוא אצלו שלא רצה להביא ואין העבירה מתדבק עם פעולת מעשה ראית פנים בעזרה, אלא שעל ידי ראית פנים בעזרה, נתחייב להביא וקאי בחיוב דלא יראו פני ריקם, אבל עבירת הלאו אינו מוכרח שיעבור מחמת מעשה ראיית פניו בעזרה, וכן מחשב בקדשים, אטו עבודת השחיטה או הזריקה מכריחו לחשב, הרי השחיטה או הזריקה אינם מכריחין אותו לעבירת המחשבה, ומילתא אחריתי היא מה שמחשב, ולא שייך לצרף מעשה השחיטה או הזריקה למחשבתו, והבן: ", + "ומעתה, הנך רואה שלחסרון התכלת מלבד חסרון קיום המצות עשה של תכלת כמה עיקולי ופשורי יש גם בקיום מצות עשה של לבן גופיה, ומזה תבין שעכשיו אחר שזכינו למצוא התכלת, אפילו מי שלבו נוקפו ויש לו שום צד ספק בדבר, מ\"מ החיוב עליו להטיל התכלת בהציצית, וכשימנע יש לו לחוש דהוי עובר ומבטל מ\"ע בידים בלא אונס, דאין לומר דלביה אנסיה מחמת שהוא מסופק אם הוא תכלת באמת, דמה בכך אפילו שלא יהיה תכלת אינו מפסיד כלום, דכבר הלכה פסוקה היא שאין מטילין כלאים בציצית לא חוטי צמר לבן בטלית פשתן ולא חוטי פשתן לבן בטלית צמר מדינא ולא תכלת בטלית פשתן משום גזירה ואי אפשר להטיל תכלת אלא בטלית צמר, א\"כ אפילו אינו תכלת באמת אינו מפסיד כלום, ואם הוא תכלת יוצא ידי כל החששות, וממילא שהנמנע מלהטיל התכלת בציציותיו הוי ליה מבטל המ\"ע של תכלת בידים בלא אונס, כי באמת משום ספק מחויב הוא להטיל התכלת דספיקא דאורייתא לחומרא, ואי אפשר לו להמלט מלהיות עובר ומבטל המ\"ע בידים אלא א\"כ לא ילך בטלית של מצוה כלל, דאז לא יהיה עובר בקום ועשה רק בשב ואל תעשה, דלא ענשינן כי אם בעידן ריתחא, כדאמר ליה מלאכא לרב קטינא במס' מנחות (מא.) יעו\"ש. ועיין זוה\"ק (משפטים קיט) ברע\"מ ואינון דלא רשימן כו' בתכלת כו' לאו אינון כו' יעו\"ש: ", + "והנה אנו נוהגים לילך בטלית קטן בת ד' כנפות כל היום ולהתעטף בטלית גדול ג\"כ, ומקור המנהג הוא מהש\"ס מנחות (מג.) רב יהודה אינש צנוע הוה, ולא שרי לגלימא כולי יומא, יעו\"ש בפירש\"י והרא\"ש ז\"ל, ובאמת יש לפקפק בזה, דכיון שאין לנו תכלת וכשלובש טלית בת ד' כנפות עם לבן לחוד הוי ליה מבטל מ\"ע של תכלת, ורק משום כבוד הבריות שלא לבטל מצות ציצית מכלל ישראל סמכינן אסברת ר\"י שבמרדכי כנ\"ל, וא\"כ סגי בטלית אחת בת ארבע כנפות, אבל מהיכא תיתי ללבוש שתים, הרי כבר קיים המצוה בטלית אחת, ושאני הא דרב יהודה שאז היה תכלת ולא היה ביטול מ\"ע, ונראה שזה באמת כוונת הארחות חיים שהובא בב\"י (סימן ח') שכתב שי\"א שאין צריך להטיל אלא בעליון לזכר מצות ציצית, ולהכי אינו רשאי ללבוש עוד טלית בת ארבע כנפות חוץ מן העליון, דהוי מבטל מ\"ע של תכלת שלא לצורך מצוה, שהרי כבר נתקיים המצוה בעליון, וזה ג\"כ טעם מנהגו של מהר\"ם מרוטנבורג ז\"ל הובא בב\"י (שם), שלא לבש הט\"ק עד צאתו מביהכ\"נ, היינו אחר שפשט הט\"ג, וכן נראה נכון שלא לנהוג לילך בשני טליתים דהוי חומרא דאתי לידי קולא בביטול מ\"ע של תכלת, אולם כאשר נזכר בעזר השי\"ת לקיים מצות תכלת, נרויח שנוכל לקיים חומרת לבישת שני הטליתים כנהוג בלי שום פקפוק: ", + "ומעלות התכלת וסגולותיה, הנה ידוע שעיקר מצות וראיתם אותו (במדבר ט״ו:ל״ט) קאי רק על תכלת, מדכתיב וראיתם אותו ולא כתיב אותם, אלא דרבי במס' מנחות (לח.) דייק מזה דתכלת ולבן מצוה אחת היא, ומעכבין זה את זה יעו\"ש, אבל לרבנן דשתי מצות נינהו ואין מעכבין זה את זה קאי אותו רק על תכלת דקאי על ונתנו על ציצית הכנף פתיל תכלת, שהכריכה שהוא הפתיל מצותו שיהא עקרו בתכלת, כמו שמוכח בזוה\"ק (תרומה קלט) יעו\"ש, וכמו שיתבאר בזה בביאור שיטות הרמב\"ם ז\"ל, וזו היא הראיה המביאה לידי זכירה כדאיתא במס' מנחות (מג:) יעו\"ש, ואמרינן נמי במדרש רבה (במדבר פי\"ז) ובמדרש תנחומא (סוף פ' שלח) וראיתם אותו ולא אותם, שאם עשית כן כאלו כסא כבוד אתה רואה שהוא דומה לתכלת, וראיתם וזכרתם, המראה (כלומר ראיית מראה התכלת) מביא לידי זכרון, וזכרון מביא לידי מעשה, שנאמר למען תזכרו ועשיתם: ", + "ותניא נמי בספרי (פ' שלח) וראיתם אותו מגיד שכל המקיים מצות ציצית מעלים עליו כאלו הקביל פני שכינה יעו\"ש, וזה העיקר במצות תכלת, כדמסיים עלה בספרי (שם) שהתכלת דומה לים וים דומה לרקיע והרקיע דומה לכסא הכבוד שנאמר וממעל לרקיע אשר על ראשם כמראה אבן ספיר דמות כסא: ", + "ובמדרש שוחר טוב (מזמור צ) והדרך על בניהם זו תכלת שבציצית שישראל מתכסין בו שנקראו בנים למקום, ומפני מה תכלת מכל גוון, רבי חזקיה אמר ואית דאמר בשם רבי מאיר תכלת דומה לעשבים ועשבים לאילנות ואילנות לרקיע ורקיע לנוגה ונוגה לקשת וקשת לדמות שנאמר כמראה הקשת אשר יהיה בענן וגו' כן מראה דמות כבוד ה', אמר רבי חזקיה אם לובשין ישראל ציצית ותכלת לא היו עכורין שאם היו מסתכלים באותן הציצית כאלו שכינה שרויה ביניהם שנאמר וראיתם אותו וזכרתם וכאלו עסוקים בכל המצות שנאמר את כל מצות ה', ויהי נועם ה' אלהינו עלינו, אמר רב הונא נפשי מן תכלתא עיינא מן קדחתא אמרו ישראל רבונו של עולם נתת תורתך לנו וכבודך נתת בעליונים אתמהה איכן שנתת תורתך ראוי שתתן כבודך הוי ויהי נועם ה' אלהינו עלינו, אמר להם הקב\"ה לשעבר על ידי שנבנה בית המקדש על ידי בשר ודם לפיכך חרב וסלקתי שכינתי אבל לעתיד לבא אני אבנה אותו ומשרה שכינתי בתוכו ואינו חרב לעולם יעו\"ש, ובילקוט תהלים (שם). וביאור הדברים אחר שדרש והדרך על בניהם זו תכלת שבציצית שרומז למראה דמות כבוד ה', וכדאיתא במד\"ר (נשא פי\"ד בנשיא לבני אפרים) ובמדרש שוחט טוב (מזמור כד) וחלק ליראיו תכלת שהוא מעין כבודו שנאמר ונתנו על ציצית הכנף פתיל תכלת הוי ויבא מלך הכבוד שהוא חולק כבוד ליראיו יעו\"ש, אם כן מאי ויהי נועם ה' אלהינו עלינו הרי כבר חלק ליראיו תכלת והדר שהוא מעין כבודו, ועל זה קאמר אמר רב הונא נפשי מן תכלתא עיינא מן קדחתא, כלומר נפשי באמת רחבה ושמחה מן תכלתא ומרגיש אנכי בפנימיות נפשי שהשכינה מראה דמות כבוד ה' שוכן בתוכנו, שעל זה רומז מצות תכלת שאנו מקיימין בציצית, עיינא מן קדחתא כלומר ומחמת זה עצמו עיון וצר לי מקדחתא ושחרות פנינו על הלבוש שעל הגוון אינו ניכר השראת השכינה בתוכנו כידוע שמעולם לא זזה שכינה מישראל וכל מקום שגלו שכינה עמהם, וקרא כתיב השוכן אתם בתוך טמאותם ורק שהוא בהסתר ולא בגלוי, וכיון שע\"י התכלת אנו מרגישים שבהסתר ובפנימיות נפשנו שכינתו שורה בתוכה, עי\"ז יש לנו געגועים וכלות הנפש שיגלה עול מלכותו עלינו בגלוי לעיני כל, ועל זה אנו מתפללים ויהי נועם וגו': ", + "גם ענין זכירת מצרים הנזכר בפ' ציצית עיקרה רמוז בתכלת, כדאיתא בספרי (פ' שלח) תכלת על שם שנתכלו המצרים בבכורות יעו\"ש: ", + "גם בענין מצות וראיתם אותו, שהסמ\"ק (סי' כ\"ח) והרשב\"ץ בספר זוהר הרקיע מנאו למצוה בפ\"ע להסתכל בציצית, עיין בשולחן ערוך או\"ח (סי' כ\"ד סעי\"ג), ומבואר מספר העיטור (שער הציצית שער ב' חלק ב') דקיום מצות וראיתם אותו בשלימות, הוא דוקא משני מינים, שמבאר סוגיא דמנחות (מא:) בטלית שכולה תכלת, וז\"ל: כל מיני צבעונין אחרים פוטרין בה במקום לבן, דאם רמינן בה תכלת שהיא מינה [או קלא אילן דדמי לתכלת] ליכא שני מינין, ורחמנא אמר וראיתם אותו, ובחד מינא ליכא ראיה כולי האי יעו\"ש, מתבאר מדבריו ז\"ל, ג\"כ דמצות וראיתם אותו היא מצוה מיוחדת בפני עצמה, וקיום המצוה בשלימות הוא בשני מינים דוקא, ויש לזה יסוד מלשון הירושלמי ברכות (פ\"א ה\"ה), שיהא ניכר בין הצבועין יעו\"ש, וא\"כ אנו שאין לנו אלא לבן, אין לנו קיום מצות וראיתם אותו בשלימות, ונראה שזה טעם מנהג צביעת הכנפות וקורין אותן תכלת שיהיה שייך מצות וראיתם אותו על הלבן, שניכר מתוך צבע הכנפות [והגם שיש לנו עוד טעם הגון למנהג זה אולם גם טעם זה נכון] וכעת בעזהש\"י כאשר נזכה אי\"ה לקיום מצות תכלת, נרויח בזה שנקיים ג\"כ בשלימות מצות וראיתם אותו: ", + "ובזה\"ק (שלח קעה) וראיתם אותו וזכרתם, וכתיב זכור את אשר עשה לך עמלק, מ\"ע דא לברא דפריץ גדרא ונשכיה כלבא כל זמנא דבעי אבוי לאוכחא לבריה הוה אמר הוי דכיר כד נשיך לך כלבא, אוף הכי וראיתם אותו וזכרתם, דדא איהו אחר דסלקין נשמתין למידן, כגוונא דא (במדבר כ״א:ח׳) והיה כל הנשוך וראה אותו וחי, אמאי, אלא כד סליק לעינוי וחמי דיוקנא דההוא דנשיך ליה הוה דחיל וצלי קדם ה' והוה ידע דאיהו עונשא דחייביא, כל זמנא דברא חמי רצועה דאבוי דחיל מאבוי אשתזיב מרצועה אשתזיב מכלא כו': ", + "והענין, שזה מורה שאף אחר שיצא העונש לפועל, מועיל ההסתכלות בתכלת לרפא את הקודם, ואף דאיתא במס' ראש השנה (יז:) שלאחר גמר דין אינו נמחל רק לציבור, וכמו שנזכר ג\"כ בזה\"ק (וישלח קעד:) ובהוספת הזהר לפ' בלק (דף רו) כיון דאתיהיב ליה רשו ולא תב עד דאשלים ההוא דינא בישא דאתיהיב ליה רשו למעבד או דיתנון ליה באתריה חייבא אחרא בכופרא, וכאן מוכח שאף אחר שנגמר העונש מועיל תשובה, אכן ההסתכלות הזה מאחר שהוא מעשה מוחשת ויש לה התקשרות לשורש החסד מועיל כאלו קיבל כל עונשו, וכמו שנאמר (תהילים צ״א:ח׳-ט׳) רק בעיניך תביט ושלומת רשעים תראה כי אתה ה' מחסי וגו' ובזה מרפא את הקודם כדאיתא בזה\"ק (תרומה קנב:) על תכלת ובשעתא דההוא דחילו דקב\"ה סלקא עלייהו מיד אתסוון וכדמסיים בזה\"ק (שלח שם) אוף הכי וראיתם אותו וזכרתם ועשיתם ודאי ואי לאו הא רצועה דהאי יגרום לכון למהוי תבין לפולחנא דילי תדיר וכדין ועשיתם ולא תתורו אחרי לבבכם ימנע מנכון בישין ארחי אחרנין ודאי לא תתורו ולא תעבדין בישין ועל דא סלקא גוון תכלא דא תכלת דמיא לכסא הכבוד מה כסא הכבוד עביד לבר נש למיהך לארחא דמישר אוף הכי תכלת עביד לבר נש למיהך בארח מישר ודאי דכלא אית לדחלא מהאי אתר למיהך במישר: ", + "ובזה\"ק (פנחס רכו:) תכלת שבציצית איהו תכלת דכל גוונין דאיהו תכלית דעשר ספיראן וביה ותכל כל עבודת משכן אהל מועד ואיהו לשון כלה הה\"ד (במדבר ז׳:א׳) ויהי ביום כלת משה להקים את המשכן ואוקמוה רבנן כלת כתיב ואיהו תכלת דשרגא דאכיל תרבין ועלווין ועלה אמר יחזקאל כמראה אבן ספיר דמות כסא סגולה דהאי אבן מאן דירית לה לא שלטא נורא דגיהנם עליה לית נור בעלמא מקלקל לה ולא כל מיני מתכת כ\"ש מיא דלא מזיקי לה מאן דירית לה אתקיים ביה (ישעיהו מ״ג:ב׳) כי תעבור במים אתך אני ובנהרות לא ישטפוך כי תלך במו אש לא תכוה ולהבה לא תבער בך וכל עלאין ותתאין דסטרא אחרא דחלין מניה תכלת דימא בגיניה אתמר כי תעבור במים אתך אני דבסגולה דא סוס ורוכבו רמה בים דא ממנא דמצרים מגוון דא דחלין עלאין ותתאין משיריין דימא דחלין מניה ומשיריין דרקיע דאיהו תכלת מניה דחלין משיריין דתכלת דנורא דגיהנם דחלין מניה וכו': ", + "ובזה\"ק (שלח קסג:) תמים תהיה עם ה' אלהיך ודאי כמה דאיהו תמים כללא חדא אוף אנת תהא עמיה תמים עמיה ודאי, במה אתעביד בר נש תמים דיהא ת\"ם י\"ם. תם כמה דאתמר, י\"ם כל אינון דרגין קדישין דיליה אקרון י\"ם ולא אתפרש מניה לעלמין, אוף אנת כגוונא דא לאתעדאה מנך דרגין נכראין ולאתקשרא בתמים למהוי בך דרגין קדישין רזא דים ודרגא קדישא ת\"ם, לקבלא א' רזא דיעקב. (תם וא' הוא אמת) בר נש איצטריך למהוי בכל יומא ת\"ם י\"ם כגוונא דא ממש, השתא פריש מאן דפריש במתיבתא דסיהרא קדישא שפירא איהו בחוורא וכל גוונין מנצצין בה ומרקמן ואיהו בההוא שפירו וחוורי דשמשא ממש ובההוא ימא דילה גו שבעין שנין נפקא נונא חדא ואפיק מניה גוון תכלת ואיהו נטלא גוון דא ותקינת ליה ואתחפייא לבר בהאי גוון, לאו דהאי גוון לבושה דילה דהא שש וארגמן לבושה אבל חופאה דלבר האי גוון הוא, כגוונא דא הוה משכנא דכוליה בשפירו מרקמא לגו ולבתר ופרשו בגד כליל תכלת כו' כגוונא דא בר נש דלביש ציצית אתעביד בכל יומא תמים, ת\"ם בד' כנפות מתקנן כדקא יאות, י\"ם בההוא תכלת דנונא דשבעין דרגין דימא, סערא בישא כד אתסכל בהאי בר נש לא יכולנא לאבאשא ליה בעינא בישא, וכדין איהו ת\"ם י\"ם כו' יעו\"ש, ומדברי הזוה\"ק (שלח קסג.) מבואר, שתכלת מסוגל לשמור מעינא בישא, כדאיתא התם וכד מסתכלין זמין לעינייהו גוון תכלתא ולא יכלא עינייהו לשלטאה, יעו\"ש: ", + "גם בענין הברכה שאנו מברכין להתעטף בציצית, ויש בזה מבוכה רבה אם לומר הב' של בציצית בפתח או בשוא, שדעת הלבוש (סימן ח) לומר בשוא ולא בפתח, כיון שאין לנו תכלת, ודעת הב\"ח (סוף סימן י' כ\"ד) וכן דעת הרבה פוסקים לומר בפתח משום דצריך לכוין כאלו יש בהם תכלת, וכן הוא דעת רב צמח בשם האריז\"ל וכן נוהגין, ועכשיו שזכינו לתכלת אתי שפיר נוסח הברכה לכולי עלמא: ", + "והנה לענין ברכת הטלית קטן, דמברכין על מצות ציצית בפתח, לכאורה כשנזכה אי\"ה לקיים מצות תכלת, נהיה צריכין לברך על מצות בחולם לשון רבים, דהרי מקיים שתי מצות, תכלת, ולבן, לפי מה דקי\"ל כרבנן דהתכלת והלבן אין מעכבין זה את זה, וכמו שהאריך הגאון מהר\"י הלוי, אחיו ומורו של הטו\"ז בתשובתו שבאו\"ח (סימן כ\"ה סק\"ו) גבי תפילין יעו\"ש. אולם אחר העיון, לא נצרך לשנות נוסח הברכה, וגם כשנזכה אי\"ה לתכלת, נברך על מצות בפתח, שהרי באמת כבר כתב הרמב\"ם ז\"ל (פ\"א מהל' ציצית ה\"ה), וז\"ל: אע\"פ שאין אחד מהן מעכב את חבירו, אינן שתי מצות, אלא מצות עשה אחת, אמרו חכמים הראשונים והיה לכם לציצית מלמד ששניהם מצוה אחת כו' והלובש טלית שיש בה לבן או תכלת או שניהם כאחד הרי קיים מצות עשה אחת ע\"כ, הרי להדיא דגם למה דקי\"ל כרבנן דתכלת ולבן אין מעכבין זה את זה, מ\"מ אינן אלא מצוה אחת, והגם שמרן הקדוש ז\"ל בכסף משנה, הניח חלק ולא הראה מקורו, אבל דברי הרמב\"ם עשירים במקום אחר, בי\"ד שרשיו ובספר המצות (מ\"ע י\"ד) שהביא כן מברייתא דספרי זוטא, הנקרא אצלו מכילתא, אלא שהרמב\"ן ז\"ל ושאר המפרשים השיגו עליו, ומפרשים דהך ברייתא אתיא כרבי דמעכבין זה את זה, אבל לדידן דקי\"ל כרבנן דאין מעכבין זה את זה שתי מצות הם יעו\"ש. אכן בקנאת סופרים (שם) העתיק הברייתא כולה דמבואר בה בהדיא ברישא דאין מעכבין זה את זה, ומסיים בה יכול שהם שתי מצות ת\"ל כו' וזה מפורש דכרבנן אתיא, ועיין בתשובות הריב\"ש (סי' קצז). ", + "והנה לא מצאתי לשום אחד מהמפרשים ז\"ל שיעירו לבאר בזה, למאי נפקא מינה קמ\"ל הברייתא ורמב\"ם ז\"ל בחיבורו דבר זה שאינן אלא מצוה אחת, דהרי לא נחתי לענין מנין תרי\"ג במקומות הללו, ובעניותין במקום אחר ביארנו בזה באורך, ועשינו סמוכין מזה לדברי הלבוש בהל' ציצית, ולא ראינו נחוץ להעתיק הדברים כאן. אולם כעת נראה פשוט דנפקא מינה באמת לענין הברכה, דאי שתי מצות הם היה צריך לברך על מצות בחולם לשון רבים, וקמ\"ל דמצוה אחת היא, ומברך על מצות בפתח, וכן למ\"ד ציצית חובת טלית, אי שתי מצות היה מברך שתי ברכות כשתולה אותן בטלית, ברכה אחת על הלבן שמקדים ברישא, וברכה שניה על התכלת שנותן אחר כך, אבל אי מצוה אחת היא, אינו מברך אלא ברכה אחת, ומזה עצמו יש ראיה לשיטת הרמב\"ם ז\"ל, דברייתא דספרי זוטא היא כהלכתא אליבא דרבנן ג\"כ דאין מעכבין זה את זה, דלהרמב\"ן ז\"ל ודעמיה דסברי דלדידן הוי באמת שתי מצות, תקשה מהא דמנחות (מב.) דרב נחמן רמי חוטי וקא מברך לעשות ציצית, ופרש הש\"ס דקסבר חובת טלית הם יעו\"ש,וא\"כ תקשה, הרי שתים היה צריך לברך דשתי מצות הם לבן ותכלת כפי מה דקי\"ל כרבנן דאין מעכבין זה את זה, ודוחק לומר דנהי דמצוה להקדים לבן ברישא, מ\"מ כיון שקושר אותם יחד אין כאן רק עשיה אחת, דמ\"מ הרי לדבריהם אין התכלת בכלל שם ציצית כלל, והיה צריך לברך לעשות ציצית ותכלת, או לברך על המצות כדין העושה הרבה מצות יחד בתוספתא סוף ברכות יעו\"ש, אלא ודאי דברייתא דספרי זוטא הילכתא הויא אף לרבנן דאין מעכבין זה את זה, דקרא דוהיה לכם לציצית כולל תכלת ולבן, שיהיו שניהם בכלל נקראים עשה אחת דציצית, ולהכי מברכין על שניהם לעשות ציצית, למ\"ד חובת טלית הם ולדידן דחובת גברא היא מברכין על מצות בפתח, כמו שמברכין על ד' מינים שבלולב על נטילת לולב, ואין צריך לפרוט את כולם, לפי שכולן מ\"ע אחת נקראים על שם העיקר שבהם, שוב מצאתי כן בעיטור ריש הל' ציצית שכתב וז\"ל, וצוה הכתוב להטיל בו תכלת, ועם תכלת נקרא ציצית שלם, כדכתיב ונתנו על ציצית הכנף פתיל תכלת והיה לכם לציצית, והתכלת בו כהדס וערבה שבלולב שנקרא הכל לולב שפתח בו הכתוב תחלה כו' יעו\"ש, ומלבד כל זה נראה נכון יותר לברך על מצות בפתח, דגם על מצות בפתח משמע ג\"כ לשון רבים, כדמצינו בקרא מצות ה' ברה, וקאי על כל המצות, מה שאין כן על מצות בחולם לא אתי שפיר לדעת הר\"מ דחדא מצוה היא, וכמו שמסיק המג\"א לגבי תפלין (שם סק\"ט) יעו\"ש: ", + "גם ממעלות התכלת, שהיה סיבה שנהיה יכולים לבנות ביהמ\"ק קודם ביאת המשיח, כמו שיתבאר לקמן (פרט שמיני סוף אות א') יעו\"ש: ", + "ובזוה\"ק (פנחס רכ\"ו:) ובג\"ד אוקמוה מארי מתניתין אם הרב דומה למלאך ה' צבאות תורה יבקשו מפיהו למאן דיהא רשים באלין סימנין בלבושיה תקבלון צלותיה סימנא חדא דיהא רשים בצלותיה בתכלת בכנפי מצות ציצית דאיהו דמי לרקיע דאיהי מט\"ט דיוקנא דיליה תכלת שבציצית, ובג\"ד שיעור הציצית אוקמוה רבנן טלית שהקטן מתכסה בה ראשו ורובו, והאי איהו דאיתמר ביה (ישעיהו י״א:ו׳) ונער קטן נוהג בם כו' יעו\"ש, וענין זה נרמז בש\"ס מס' שבת (כה:) כך היה מנהגו של רבי יהודה בר אלעאי כו' ומתעטף ויושב בסדינין המצוייצין ודומה למלאך ה' צבאות יעו\"ש: \n" + ], + [ + "פרט הששי כמה חוטי תכלת צריך להיות בציצית ", + "הנה בענין חוטי התכלת בציצית, דעת הרמב\"ם ז\"ל (פ\"א מהלכות ציצית סוף הלכה ו) וזה לשונו, ויהיה אחד משמונה החוטין חוט תכלת והשבעה לבנים ע\"כ, והיינו כמו שביאר בתשובתו לחכמי לוניל, וז\"ל, יש לטוות חוט אחד מקצתו תכלת ומקצתו לבן, ויש לו להכניס כל חוט בפני עצמו וכופלו ושוזרו עד שיהיה ז' חוטין לבן ואחד תכלת, שנאמר פתיל תכלת פתיל אחד ולא שנים כו', יעו\"ש, והראב\"ד ז\"ל בהשגות השיג עליו וכתב, טעות הוא זה, אלא השנים של תכלת, והששה לבן, ע\"כ נראה שסובר ג\"כ לדרוש פתיל אחד ולא שנים, אלא שסובר שחוט אחד שלם מהארבעה הוא תכלת, ופתיל אחד קרינן ביה רק כשמכניסן וכופלן לשנים, נמצאו שני חוטין תכלת והששה לבנים, אולם דעת רש\"י ותוס' (ר\"פ התכלת) שהלבן והתכלת הן שוים שני חוטין תכלת שהן ארבעה אחר שכופלן ושני חוטין לבן שהן ארבעה אחר שכופלן יעו\"ש בתוס' באורך, נמצא ששלש מחלוקת בדבר, ותמיהני ממרן הקדוש ז\"ל בכסף משנה שכתב על דברי הראב\"ד וכדבריו כתבו התוס', ובעניותין הא ליתא, דהן אמת שאין שיטתם ז\"ל כשיטת הרמב\"ם ז\"ל אבל גם לא כהראב\"ד ז\"ל וכאמור, ואולי כוונתו למה שכתבו התוס' בסוף דבריהם (ריש פרק התכלת) דמהספרי משמע דמפתיל לא הוי שמעינן אלא חד יעו\"ש, ודחוק, דאין בלשון זה נגד הרמב\"ם ז\"ל וכמו שכתב הכ\"מ עצמו דמהספרי משמע כהרמב\"ם ז\"ל: ", + "ולכאורה סבור הייתי לומר, שמקור שיטת הרמב\"ם ז\"ל בזה, הוא ממה שכתב (סוף הלכה א) ואין לחוטי הענף מנין מן התורה ע\"כ, והיינו כמו שביאר הכ\"מ ז\"ל דאע\"ג דהרמב\"ם ז\"ל בעצמו כתב שיעור מנין החוטין (בהלכה ו) כיצד עושין הציצית כו' ומכניס שם ד' חויטין וכופלן באמצע כו' יעו\"ש, היינו מדרבנן, אבל מדאורייתא אין שיעור למנין החוטין יעו\"ש, וידוע שלשונו הזהב של הרמב\"ם ז\"ל, מזוקק שבעתים מלשון הגמרא או ספרי ספרא ותוספתא ובודאי מצא לשון זה בשום מקום בברייתא או במדרשי רבותינו ז\"ל, ואנן בעניותין לא ידענא, וכמו שגם מרן הקדוש הניח חלק ולא העיר מקורו. ומעתה יש לומר דמלשון זה ג\"כ דייק הרמב\"ם ז\"ל שיטתו, דבחוט אחד מקצתו צבוע תכלת ומקצתו לבן סגי, דאי חוט אחד שלם של תכלת בעינן, א\"כ היאך קתני ואין לחוטי הענף מנין מן התורה, דלשון זה משמע דאפילו בחוט אחד סגי מן התורה, והרי תרי עכ\"פ ודאי בעינן, שהרי תכלת ולבן כתיב, וא\"כ כבר יש מנין להחוטין מן התורה דהיינו שני חוטין, אלא על כרחך דמן התורה בחוט אחד מקצתו צבוע תכלת ומקצתו לבן סגי, ושפיר קתני שאין לחוטי הענף מנין מן התורה, ונהי שחכמים נתנו מנין להחוטין שבציצית, היינו בלבן אבל תכלת כדקאי קאי: ", + "אמנם באמת גוף דברי הרמב\"ם ז\"ל (שבהלכה א') כפי מה שהבינם הכסף משנה תמוהים מאד, ומרפסין איגרי, וכמו שתמה הכ\"מ עצמו ונשאר בצ\"ע, דמפורש להדיא בש\"ס דמנין חוטי הציצית הוא מן התורה כדאמרינן במסכת יבמות (ה:) ובמס' מנחות (לט:) וההיא גדילים למניינא הוא דאתא גדיל שנים גדילים ארבעה יעו\"ש וכן מהאי דמס' ב\"ב (דף עד) הוי לך למימני חוטין כו' יעו\"ש, משמע דמנין החוטין מדאוריתא הוא, ולומר שהרמב\"ם ז\"ל סמך עצמו על זו הברייתא או המימרא שמצא נגד פשיטות הש\"ס הוא דחוק. וגם גוף הדבר למשכוני נפשין אדרב לומר שהרמב\"ם ז\"ל מציאה מצא ברייתא או מימרא אשר נעלם מאתנו הוא דחוק, ואין אנו רגילין לומר כן אלא מפני הלחץ זה הדחק: ", + "אשר על כן, לולא דמסתפינא ממרן הקדוש ז\"ל בכ\"מ היה נראה לי פשוט דאין כוונת הרמב\"ם ז\"ל כלל על מנין חוטי הציצית, לומר שאין להם מנין מן התורה, דודאי חוטי הגדיל היוצא מן הכנף יש להם מנין מן התורה, וכדילפינן גדיל שנים גדילים ארבעה, אכן כוונת הרמב\"ם ז\"ל הוא על חוטי הענף היוצא מן הגדיל, שחוטי הענף היוצא מהגדיל אין להם מנין מן התורה, ובחוט אחד יוצא מן הגדיל סגי מן התורה, והיינו שדקדק הרמב\"ם ז\"ל בלשונו הקדוש ואין לחוטי הענף כו' ולא כתב ואין לחוטי הציצית כו', כי לחוטי הציצית באמת יש להם מנין מן התורה וכאמור, ומקור דברי הרמב\"ם ז\"ל הוא מברייתא מפורשת בספרי (פ' שלח) ומייתי לה בש\"ס מנחות (מא:) למימרא מינה אברייתא, דמייתי התם כמה חוטין הוא נותן, ב\"ש אומרים ארבע כו' וכמה תהא משולשת, פירש\"י תלויה הענף לבד מן הגדיל, ב\"ש אומרים ארבע אצבעות כו', למימרא דאית להו שיעורא ורמינהו ציצית, אין ציצית אלא יוצא, ואין ציצית אלא משהו, וכבר עלו זקני ב\"ש וזקני ב\"ה לעליית יוחנן בן בתירא, ואמרו ציצית אין לה שיעור כיוצא בו לולב אין בו שיעור, מאי לאו אין לה שיעור כלל, ומשני לא, אין לה שיעור למעלה, אבל יש לה שיעור למטה כו' יעו\"ש, ודחוק מאד, דא\"כ ורמינהו מכולהו לישני קא רמי, וא\"כ מאי משני, לא, אין לה שיעור למעלה, אבל יש לה שיעור למטה, תינח לישנא דציצית אין לה שיעור, אבל לישנא דאין ציצית אלא משהו, מאי איכא למימר. ורש\"י ז\"ל נדחק בזה וכתב, והא דקתני משהו, דבמשהו נמי מתכשרי גרדומי ע\"כ, ותמוה דעיקר חסר מן הספר, אכן הרמב\"ם ז\"ל מפרש אין ציצית אלא משהו, דאמנין חוטי הענף היוצא מן הגדיל קאי, דאפילו חוט הענף היוצא מן הגדיל, אינו אלא חוט אחד סגי מן התורה, ומהאי לישנא מעיקרא לא הוי רמי כלל דלאו אשיעור אורך קאי, אלא אמנין חוטי הענף קאי, ולא קא רמי אלא מלישנא דציצית אין לה שיעור, ומשני שפיר אין לו שיעור למעלה כו' כן נראה ברור ביאור דברי הרמב\"ם ז\"ל ומקור מקומו הטהור, באופן שאין להסתייע כלל מזה אידך שיטתו ז\"ל בענין חוטי התכלת, דבחוט אחד מקצתו צבוע תכלת ומקצתו לבן סגי, שוב מצאתי ביאורנו בדברי הרמב\"ם מבואר בספר קרית ספר להמבי\"ט ז\"ל, שכתב וז\"ל, ואין לחוטי הענף מנין מה\"ת דפתיל וציצית דהוה ענף לא משתמעי יותר מחד יעו\"ש: ", + "והנה מרן הקדוש ז\"ל בכ\"מ כתב להראות פנים לדברי הרמב\"ם ז\"ל, וזה לשונו וטעמו של רבינו מדכתיב פתיל תכלת פתיל חד משמע, וכן כתב תשובה לחכמי לוניל והכי משמע בספרי ע\"כ. ונראה כוונתו ז\"ל, למה דתניא בספרי (פ' שלח) ועשו להם ציצית שומע אני יעשה חוט בפני עצמו ת\"ל (דברים כב) גדילים מכמה גדילים אתה עושה אין פחות משלשה דברי ב\"ה וב\"ש אומרים שלשה של לבן ורביעית של תכלת ע\"כ אלמא דתכלת חוט אחד הוא, ובאמת שכן משמע נמי במדרש רבה (במדבר פי\"ח) ובתנחומא (פ' קרח) אמר לו קרח טלית שכולה תכלת אין פוטרת אותה ארבע חוטין פוטרת אותה יעו\"ש והיינו חוט אחד לכל כנף אלמא דלא בעינן אלא חוט אחד. וביותר לפי מה שהביא הזית רענן מהגאון בעל מגן אברהם על הילקוט שלפניו היה הגירסא בהמדרש חוט אחד פוטר אותה וכן נראה שהיה הגירסא לפני רש\"י ז\"ל שכן הביא בנמוקי תורה (פ' קרח) חוט אחד פוטר אותה יעו\"ש נראה מזה בעליל שרק חוט אחד בעינן: ", + "אכן אין מזה ראיה, אלא להכריח שלא כשיטת התוס' ז\"ל דמצרכי שני חוטי תכלת שהן ארבע, אבל אין מזה ראיה לשיטת הרמב\"ם ז\"ל שהרי גם לשיטת הראב\"ד ז\"ל אתי שפיר, דהא הראב\"ד נמי לא מצריך אלא חוט אחד, שהוא שתים כשכופלו, ושפיר נקט הספרי וכן המדרש חוט אחד, דהיינו חוט אחד שלם קודם שמכניסו וכופלו, ואדרבא מלשון הספרי משמע קצת נוטה יותר לשיטת הראב\"ד ז\"ל, מדקתני ורביעית של תכלת ולהרמב\"ם ממה נפשך אי אחר שהכניסן וכופלן הוי ליה למימר והשמינית של תכלת, דאחר שכופלן שמונה הם, ועל כרחך דקודם שמכניסן וכופלן מיירי, שאינן אלא ארבעה, וא\"כ הכי הוי ליה למימר והרביעית חציו של תכלת, ומדקאמר ורביעית של תכלת, משמע דחוט שלם בעינן שיהיה של תכלת כהראב\"ד ז\"ל, וצריך לומר לשיטת הרמב\"ם ז\"ל, דחוט הרביעי כיון שאין כולו לבן רק חציו קרי ליה של תכלת, ובאמת כי מהספרי אין ראיה מבוררת נגד שיטת התוס' ז\"ל ג\"כ, כי באמת התוס' יש להם גירסא אחרת בהספרי, כמבואר בדבריהם ז\"ל במס' מנחות (מא: ד\"ה ב\"ש) יעו\"ש, שהביא גירסת הספרי וב\"ש אומרים מד' חוטין של תכלת וארבע של לבן, והיינו אחר שכופלן. אכן מלשון המדרש ודאי משמע נגד שיטת התוס', אבל אי כרמב\"ם ז\"ל אין מזה הכרע וכאמור: ", + "אכן יש להביא ראיה ומשמעות מהספרי לדעת הרמב\"ם ז\"ל, דאף אחר שנכפלו לשמונה חוטין, רק חוט אחד מהן תכלת, והשבעה לבן, מהא דתניא בספרי (שם) רבי מאיר אומר וראיתם אותם לא נאמר אלא וראיתם אותו מגיד הכתוב שכל המקיים מצות ציצית מעלה עליו הכתוב כאלו הקביל פני השכינה, שהתכלת דומה לים כו' יעו\"ש, ומדדייק מאותו לשון יחיד, שעל תכלת קאי משמע דחוט אחד הוא, והאי קרא וראיתם אותו היינו ההסתכלות שאחר עשיית הציצית, שכבר הכניס החוטין וכופלן, וכתיב אותו, אלמא דאחר שכופלן אינו אלא חוט אחד, ואולי זה ג\"כ כוונת הכ\"מ ז\"ל, במה שכתב והכי משמע בספרי, והגם שיש להשיב על זה, דלדרשא דר\"מ קאי אותו כלפי שכינה כדקאמר מעלה עליו הכתוב כאלו הקביל פני השכינה. אכן האמת יורה דרכו, דדברי רבי מאיר מגיד הכתוב שכל המקיים מצות ציצית מעלה עליו הכתוב כאלו הקביל פני השכינה, היא משום דמדייק דאותו לשון יחיד אתכלת קאי, ומה נשתנה תכלת משום דההסתכלות בחוט התכלת מעלה עליו הכתוב כאלו הקביל פני השכינה כדמפרש שהתכלת דומה לים כו', שהרי רבי מאיר לא דריש בזה אותו אותו לגזירה שוה כדדריש רשב\"י במס' מנחות (מג:): ", + "וכן משמע כשיטת הרמב\"ם ממשמעות לשון הזה\"ק (פ' שלח קעה) ותאנא האי תכלת הוא רזא דדוד מלכא ודא חוטא דאברהם דזכה ביה לבנוי בתרוי כו' והוא חוטא חד ורשימא בגוונהא וגוונא דילה נפיק מחד נונא כו' יעו\"ש, ורומז בזה למה שאמרו במס' סוכה (יז.) בשכר שאמר אברהם אבינו ע\"ה מחוט ועד שרוך נעל זכה לחוט של תכלת יעו\"ש ולשון חוט של תכלת משמע חוט אחד וכלשון הזה\"ק והוא חוטא חד כו', והיינו אחר שכבר הכניס החוטין ונכפלו למצוה, שמחוט של מצוה מדברים הגמ' וזה\"ק, ומ\"מ אינו אלא חוט אחד כשיטת הרמב\"ם ז\"ל ועי' במדרש בראשית רבה (פמ\"ג): ", + "ונראה לע\"ד, להביא ראיה לדעת הרמב\"ם ז\"ל מש\"ס דמנחות (מ.) ת\"ר סדין בציצית ב\"ש פוטרין וב\"ה מחייבין והלכה כדברי ב\"ה כו' אמר רבי א\"כ למה אסרוה כו' ומסיק גזירה משום קלא אילן ופריך עלה ולא יהא אלא לבן יעו\"ש. וכבר הקשו מזה דלדעת הפוסקים ומכללם הרמב\"ם ז\"ל, דבעינן שיהא הציצית מצבע הטלית, מאי פריך ולא יהא אלא לבן הא אם יהיה קלא אילן יפסול, משום שאינו מצבע הטלית, ומזה ראיה לדעת הרמב\"ם, דחוט של תכלת אינו צבוע תכלת אלא חציו, ושפיר אף אם הוא קלא אילן, לא מיפסלי הציצית, משום שאינו מצבע הטלית, כיון שאינו צבוע אלא מקצתו, אף אם יהיה אותו מקצת החוט כנפסק כשר, אלא שאין זו ראיה מכרחת, כיון שגוף דין זה שהציצית צריכין שיהיה מצבע הטלית אינו מוסכם מכל הפוסקים, וגם בדעת הרמב\"ם צידד מהר\"י ן' חביב ז\"ל לומר שאין דעתו כן, כמו שהובא באריכות בכסף משנה (פ\"ב מהלכות ציצית ה' ח') יעו\"ש: ", + "עוד נראה לע\"ד, להביא ראיה לדעת הרמב\"ם ז\"ל, מהא דמס' ברכות (ט:) מאימתי קורין את שמע בשחרית משיכיר בין תכלת ללבן, מאי בין תכלת ללבן אילימא בין גבבא דעמרא חיורא לגבבא דעמרא דתכלתא הא בליליא נמי מידע ידעי, אלא בין תכלת שבה ללבן שבה, ופירש\"י ז\"ל בין תכלת שבה ללבן שבה, גיזת צמר שצבעה תכלת ויש בה מקומות שלא עלה שם הצבע יפה ע\"כ, והיינו שפי' שבה אגבבא דמעיקרא איירי ביה קאי והתוס' ז\"ל (שם) הקשו על פירש\"י ז\"ל מש\"ס דמנחות (מג:) דאמרינן ראה מצוה זו וזכור מצוה אחרת התלויה בה ואיזו זו קריאת שמע, דתנן מאימתי קורין את שמע בשחרית משיכיר בין תכלת ללבן, ואי קאי אגיזת צמר אינה תלויה בציצית, על כן פירשו דבין תכלת שבה ללבן שבה אציצית קאי, שבציצית עצמן יש חוטי לבן וחוטי תכלת, ועושין בו חוליא של תכלת וחוליא של לבן יעו\"ש, וכן מבואר להדיא בירושלמי ברכות (פ\"א ה\"ב) עלה דהך מתניתין, כיני מתניתין בין תכלת שבה ללבן שבה יעו\"ש, וכיון שמגיה כן בהמשנה, על כרחך שבה על ציצית קאי, דהא לא נזכר גבבא במתני', אלא ודאי שבה על ציצית קאי, וכמדפרש טעמא בירושלמי (שם) מאי טעמין דרבנן וראיתם אותו מן הסמוך לו כו' יעו\"ש והוא כדרשת ש\"ס דילן ראה מצוה זו וזכור מצוה אחרת התלויה בה ועיין תוס' מנחות (שם) שמביאים זה הירושלמי וגם הרמב\"ם ז\"ל, נראה ברור שג\"כ מפרש כן לשון הש\"ס אלא בין תכלת שבה ללבן שבה דאציצית קאי, ומדכתב בהל' ציצית (פ:\"ג ה\"ח) ומאימתי יברך על הציצית בשחר, משיכיר בין תכלת שבה ללבן שבה כו' יעו\"ש, ובלשון הרמב\"ם ז\"ל, ודאי לא מתפרש לשון שבה אלא דעל ציצית דאיירי ביה קאי, והרי מרן הקדוש ז\"ל כתב על לשונו זה (שם) נראה שלמד כן, ממה שנתנו שיעור זה להתחלת זמן ק\"ש של שחרית כו' יעו\"ש, א\"כ משמע מבואר דמפרש כן הסוגיא דבין תכלת שבה ללבן שבה על תכלת ולבן שבציצית קאי, אולם אינו מובן לחלק בסברא, מה בין חוטי תכלת ולבן לגבבא דעמרא תכלת ולבן, וכמו דלא ניחא ליה לפרש בין תכלת ללבן בין גבבא דעמרא חיורא לגבבא דעמרא דתכלתא, משום דהא בלילא נמי מידע ידעי, ומה שהתוס' ז\"ל כתבו להסביר קצת ועושין בו חוליא של תכלת וחוליא של לבן, אינו מובן, דאכתי הא נמי בליליא נמי מידע ידעי, ומה בין שני גבבא לשני חוליא, אכן לפי שיטת הרמב\"ם ז\"ל שחוט אחד הוא חציו לבן, וחיו צבוע תכלת, אתי שפיר, דודאי א\"א לצמצם בדקדוק גמור, שיתחיל מראה התכלת בצמצום, ועל כרחך מקום התחלת צבע התכלת בהחוט, הוא מעומם קצת ומעורב התכלת עם לבנונית, ושם באותו מקום באמת בליליא אינו ניכר כל כך עד שיאיר היום קצת, וזו ראיה נכונה לשיטת הרמב\"ם ז\"ל: ", + "ולענין הלכה, כיון שנתבאר דרהטא דסוגית הש\"ס כוותיה דשיטת הרמב\"ם דייקא, ועכ\"פ ליכא משמעות להיפך, ומשמעות לשון הזה\"ק ודאי כוותיה דהרמב\"ם דייקא, וכן הסכימו גדולי חכמי הקבלה, וז\"ל ספר הקנה הקדוש ענין ציצית ליקח שלשה חוטים לבנים וחוט אחד חציו תכלת וחציו לבן יעו\"ש, וכן מבואר להדיא בפרי עץ חיים להאר\"י הקדוש ז\"ל, הכי נקטינן, דידוע שכל היכא שדברי הזה\"ק וחכמי הקבלה אינם סותרים דברי הש\"ס, עלייהו וסמכינן להלכה למעשה, ומי לנו גדול כהרדב\"ז ז\"ל ופוק חזי מה שכתב על ספר הקנה בתשובותיו (חלק ד' סי' פ') בענין מה שסמכו העולם לחלוץ תפלין בתפלת מוסף של ראש חדש והשיב וז\"ל הקדוש, דבר זה לא נמצא לא בגמרא ולא בפוסקים הנמצאים אצלנו ונמצא בספר אלקנה על המצות ועליו סמכו ונהגו לחלוץ התפילין וכו' ומשכן נפשיה לתירוצא שלא יהיה היפך הגמרא שהרי דין התפילין כל היום אך לפי שאנו אין נוהגין בתפילין כל היום כו' ומסיק אם כן כדאי הוא אלקנה להקדים בשבילו רביע שעה יעו\"ש, ומכ\"ש כאן שלא נמצא בש\"ס ההיפך, והרי הגאון בעל מגן אברהם אשר כבר סוגיא דעלמא כוותיה ברוב דיני האורח חיים סמך הרבה לדינא על כוונת האר\"י ז\"ל ובשגם שהרמב\"ם ראה מה שהשיגו עליו ופירש דבריו והמשיגים לא ראו תירוצו, וכפי הנראה שחכמי לוניל קבלו תשובתו, ומרן ז\"ל בכ\"מ מסכים לדבריו, נראה שיש לנהוג כדעת הרמב\"ם ז\"ל: ", + "גם הרב המבי\"ט ז\"ל בספר קרית ספר הסביר דברי הרמב\"ם ז\"ל וז\"ל, ויהיה אחד מן החוטין תכלת והשבעה לבנים דכתיב פתיל תכלת אחד ולא פתיל שנים ופתיל דכתיב קרא הוא בתר דאנחינהו בטלית וכפלם לח' דהרי כתיב על כנף פתיל תכלת ולהכי הוי פתיל אחד מח' ולא אחד מד' יעו\"ש: ", + "ומצאתי מקור נאמן לשיטת הרמב\"ם ז\"ל, דחוט אחד של תכלת וחציו לבן, מלשון הספרי (שלח פסקא קטו) ונתנו על מקום הארוג ולא על מקום הפתיל, נתנה על מקום הפתיל כשרה רבי יהודה פוסל כו' יעו\"ש במפרשים וספרי דבי רב, שכולם נדחקו בביאור ברייתא זו ופירושם תמוה, דהיינו הך דקתני סיפא על הקרן פלוגתא דת\"ק וראב\"י, אכן לשיטת הרמב\"ם ז\"ל מתפרש שפיר, דעל תכלת קאי ודרש קרא דכתיב ונתנו על ציצית הכנף פתיל תכלת, שיתנו על האריג, כלומר שצבע התכלת בהחוט יתחיל מתוך נקב הכנף ויעשה בו הכריכות על הגדיל, כדכתיב ונתנו על ציצית הכנף, ולא שצבע התכלת בהחוט יתחיל במקום הפתיל אחר הגדיל, דהיינו הענף הנקרא פתיל, כדמוכח במנחות (לט:) או גדיל או פתיל נתנה על מקום הפתיל כשרה דלאו לעיכובא נאמר, ומבואר מזה כשיטת הרמב\"ם ז\"ל דרק חציו צבוע תכלת, דאי כולו, לא משכחת לה שיתחיל רק ממקום הפתיל, וגם מוכח דלא בעינן אלא חוט אחד כמובן, ואולי זה כוונת הכסף משנה ז\"ל שכתב על דברי הרמב\"ם ז\"ל שכן משמע בספרי: ", + "וכן הוא להדיא, בספר המגיד למרן הקדוש הבית יוסף ז\"ל (פ' קרח) וז\"ל, טלית לבנה ושבע חוטין לבנים רמז לספירות דעלה וחוט אחד תכלת רמז במלכות ע\"כ, ועיין תולעת יעקב (סוד הציצית) להמקובל ר\"מ גבאי ז\"ל, וכן הוא דעת הר\"א אזקרי בספר חרדים (פ\"א סי' מד), וכן הוא דעת הלבוש (סימן י\"א ס\"ד). הן אמת דעלה דאיתמר ברעיא מהימנא (פנחס רכח) חוליא כלילא מתלת כריכות כו' תלת אנפי אבהן דאינון שמן שבת שכינתא בת יחידה חוליא תכלת שבציצית, כתב הגר\"א ז\"ל בביאורו וז\"ל, בת יחידה חוליא דתכלת ג\"כ כלילא מנהון, ויותר נראה דלא גרסינן כלל חוליא, אלא כצ\"ל בת יחידה דא תכלת שבציצית, והיינו חוט הרביעי של תכלת כדעת הראב\"ד שכן עיקר, וכן הוא בספרי שלנו, כלילא מג' חוטין של לבן או ד' שבשם וכן עיקר ע\"כ. הרי שמחליט להלכה בדעת הזוה\"ק כהראב\"ד, אמנם לדעתנו העניה לאו הגר\"א ז\"ל חתים עלה, אלא איזה תלמיד טועה כתב דברים הללו על שמו ז\"ל, שהרי עלה דאתמר בספרא דצניעותא (תרומה קעט: סוף פ\"ה) ארבע מלכין נפקין לקדמות ארבע בהון תליין כענבים באתכלתא, צרירן בהו שבעה רהיטין סהדין סהדותא ולא קיימין בדוכתייהו, ביאר הגר\"א ז\"ל שבעה רהיטין הן שבעה חוטין של לבן, שחוט תכלת חופה עליהם, כמו שכתב הרמב\"ם ז\"ל ז' חוטין של לבן וחוט אחד של תכלת, שהוא נגד כסוי העין, והן לא קיימין בדוכתייהו, שהן פתיל וז\"ש בזוה\"ק (שלח קעה) תאנא ברזא דספרא דצניעותא ארבע מלכין כו' ושם הכל ברזא דציצית עכ\"ל, הרי להדיא דמחליט בדעת הזוה\"ק כשיטת הרמב\"ם, אמת שביאורו בזה מרפסין איגרי, שהרי ממקום שבא להוכיח שהענין רומז בציצית מזוה\"ק (שלח קעה), הרי הזוה\"ק גופיה (שם:) מבאר הך ברייתא דסד\"צ בזה\"ל, ארבע מלכין נפקין לקדמות ארבע, ארבע סהדי קשוט דמלכא תליין מארבע זיוויין, ותליין בהו כענבים באתכלא, מה אתכלא דאיהו חד ותליין ביה כמה ענבין מהאי סטר ומהאי סטר, כך האי מצוה חדא ותליין ביה כמה ענבים וזגין וזמורין, צרירן בהו שבעה רהיטין, אלין אינון שבעה צרירין דתכלתא דבעי לכרכא ביה בכל חד וחד או לאסגאה עד תליסר כו' סהדין סהדותא ולא קיימו בדוכתייהו, בגין דאיהי מצות ותנינן תשמישי מצוה נזרקין יעו\"ש, הרי להדיא דהך דסד\"ל לענין כריכות ושבע חוליות שבתכלת איתמר, ולא לענין שבע חוטין של לבן, ועיין בספר ראשית חכמה הקדוש (שער הקדושה פ\"ו), וח\"ו לומר דאשתמיט ליה להגר\"א ז\"ל כל כך, ובודאי איזה תלמיד טועה כתבה על שמו, כידוע אשר ידי זרים שלטו בכתביו, וא\"כ אפשר דהאי דעל רע\"מ (פ' פנחס הנ\"ל) דברי הגר\"א נינהו, וסבירא ליה להלכה בדעת הזוה\"ק כשיטת הראב\"ד. אכן דא עקא דהרי עלה דאיתמר ברע\"מ (שלח קעה) כתיב ונתנו על ציצית הכנף פתיל תכלת ונתנו על הכנף לא כתיב אלא ונתנו על ציצית הכנף פתיל תכלת דדא איהו דחפי על שאר חוטין, ביאר הגר\"א שהן ז' חוטין ז' ספירות דכלילן בבת שבע מלכות ע\"כ, הרי דהגר\"א ז\"ל מחליט בפשיטות להלכה בדעת הזוה\"ק כהרמב\"ם, ובאמת דברי הביאור שעל הרע\"מ פ' פנחס הנ\"ל תמוה, דמה שפי' תחלה ר\"ל דחוליא הראשונה של לבן ג' כריכות ג' אבהן ואח\"כ חוליא דתכלת כו', והיינו דלא כשיטת הרמב\"ם שיתבאר לקמן (פרט השביעי), והרי בלשון הזה\"ק הנ\"ל (שלח קעה:) אלין אינון שבעה צרירן דתכלתא דבעי לכרכא ביה בכל חד וחד וכו' מבואר להדיא כהרמב\"ם ז\"ל, דכלהו כריכין דתכלת נינהו אפילו חוליא ראשונה וחוליא אחרונה דמתחיל בלבן ומסיים בלבן, מיהו תכלת נמי יש בהו, וגם באמת בחנם נתלבט בפי' הלשון בת יחידה חוליא תכלת שבציצית, כי עיקר הגירסא היא בת יחיד מליא מן תכלת שבציצית, כמו שנדפס נוסחא זו על הגליון, וכן הובא זה המאמר בנוסחא זו בספר ראשית חכמה הקדוש (שער הקדושה פרק ו'), ודברי הזוה\"ק הללו מפורשים ג\"כ בתיקוני זוהר (תיקון כא) שבת איהו כלל דתלת אבהן בגין דאיהו בת כלילא בג' ענפי אבהן דאינון ש כו' ואיהו תכלת שבציצית ע\"כ. והכוונה שתכלת הרומז למדת מלכות שמים בחי' שבת איהו כליל מחג\"ת תלת ענפי אבהן, ונקראת ג\"כ בת יחידה כידוע ליודעי חן, ולא בא לבאר כלל כאן בענין התכלת אי סגי בחוט אחד או לא. ועל כן נראה ברור דהביאור בלשון ספרא דצניעותא הנ\"ל והביאור דלרע\"מ (פ' פנחס הנ\"ל) גורל אחד לשניהם, דלאו הגר\"א ז\"ל חתים עלה, אלא איזה תלמיד טועה כתבה על שמו, ולא נשאר לנו אלא ביאור הגר\"א ז\"ל שעל רע\"מ (שלח קעה), דכותב בפשיטות להלכה בדעת הזוה\"ק כשיטת הרמב\"ם ז\"ל, וכמו שבאמת מורין פשטות משמעות הזוה\"ק בכמה דוכתי כמו שבארנו: ", + "שוב התבוננתי דמה שכתב הגר\"א ז\"ל בביאורי הזוהר פ' פנחס הנ\"ל, והיינו חוט הרביעית של תכלת כדעת הראב\"ד שכן עיקר, וכן הוא בספרי שלנו. מרמז בזה למה שכתב בביאורו לאו\"ח (סי' י\"ב סק\"ה) וז\"ל, אבל דעת הראב\"ד הוא, ששני חוטין בלבד של תכלת וששה של לבן, והר\"מ כתב דחוט אחד לבד של תכלת וז' של לבן, וטעמם ממ\"ש בספרי ועשו להם ציצית שומע אני יעשה אותן אחד בפני עצמו, ת\"ל גדיל וכמה גדיל אין פחות כו' מדקאמר שומע אני יעשה אותן אחד ש\"מ דפתיל תכלת הוא אחד בפני עצמו בלבד, דקרא דגדיל דמרבה יותר מאחד לא כתיב אלא בלבן ומפרש הראב\"ד חוט אחד שלם והר\"מ מפרש חוט אחד ממש עכ\"ל. וא\"כ על כרחך דמה שכתב הגר\"א ז\"ל בביאורי הזוה\"ק הנ\"ל כדעת הראב\"ד שכן עיקר, וכן הוא בספרי שלנו, לא אתא לאפוקי אלא מדעת רש\"י ותוס', וסברי שמנין התכלת שוה למנין הלבן, אבל לא אתא לאפוקי מדעת הרמב\"ם ז\"ל, דאדרבה לדעתו מתיישב טפי מה שנקרא תכלת שבציצית בת יחידה, דאינו אלא חוט אחד ממש, ומה שסיים כלילא מג' חוטין של לבן, היינו מג' חוטין שלמים של לבן, באופן דהגר\"א ז\"ל מסכים לדעת הרמב\"ם ז\"ל ואין שום סתירה בזה בדברי עצמו ז\"ל: ", + "אמנם, אם כי בארנו אשר דעתנו העניה נוטה כדעת הרמב\"ם ז\"ל, לא לקבוע הלכה ח\"ו לכל ישראל באנו, כי אנו מכירין מך ערכנו, שאין אנו כדאין להכריע בפלוגתא דתקיפי קמאי, ובאמת הגם שבעניותין ריהטת סוגית הש\"ס כשיטת הרמב\"ם רהטא, אכן לעומת זה בחידושינו להל' ציצית הערנו כמה קושיות וסתירות מהש\"ס, הנופלים לשיטתו של הרמב\"ם ז\"ל, ואם כי בעזהש\"י ישבנו הכל על נכון, ולא עת האסף פה מיראת האריכות, אולם עכ\"פ יש להמשיגים עליו מקום לסמוך, ובאמת לשיטת הראב\"ד ז\"ל מצאתי חבר אחד מהגאונים שדבריהם דברי קבלה והובא בערוך (ערך תכלת), וז\"ל תנא בין תכלת שבה ללבן שבה, פי' שיש בה ששה חוטין של צמר לבן ושני חוטין של צמר הצבועין בתכלת, ואחד מאותן שנים הוא שכורך על השבעה ואין ניכר אלא ביום כו' זה פי' רבינו חננאל ז\"ל יעו\"ש, ועיין בספר העיטור ורבנו ישעיה הראשון ז\"ל בספר המכריע (סי' פח) ובטור ורבינו ירוחם ובשו\"ע מהגה\"ק רבי שניאור זלמן ז\"ל מלאדי, וגם הסמ\"ג שדרכו על פי רוב להיות נמשך אחר הרמב\"ם ז\"ל, נטה כאן מדרכו, וכתב ארבע חוטין נותנין בכנף שתים של לבן, ושתים של תכלת, או שלשה של לבן ואחת של תכלת יעו\"ש, הרי שנסתפק אם כהראב\"ד אם כהתוס', אבל מדעת הרמב\"ם לא דבר כלל, וא\"כ, פשיטא מי שירצה לנהוג כחד מהנך תקיפי קמאי, כשיטת הראב\"ד ז\"ל או כשיטת רש\"י ותוס' ז\"ל לא הפסיד, ורק אנו לעצמנו, מאחר שבדיני התכלת לא שייך בזה קביעת הלכה מבעלי הש\"ע, כיון שהתכלת לא היה נוהג בישראל, וכבר ביארנו במקום אחר בענין תפילין של רש\"י ושל ר\"ת, דלכאורה הדבר מתמיה, איך שייך פלוגתא, בדבר שהיה נוהג ובא בכל יום מימות מרע\"ה עד ימיהם, ובארנו, כי באמת שתי הדעות מבוארים עוד בזוה\"ק, ולהיות שאלו ואלו דברי אלהים חיים, ושניהם יש להם מקום, לזאת כל זמן שלא באו לקבוע הלכה לדורות לכל ישראל באמת, היה רשות ביד כל ב\"ד, לנהוג כפי חות דעתו, וכמה היו נוהגים בתפילין של רש\"י, וכמה היו נוהגים בתפילין של ר\"ת, ולא היה קפידא בזה, ורק שאח\"כ בימי רש\"י ור\"ת ז\"ל, באו לקבוע הלכה כאחד מהדעות, וכן נתבאר אצלנו כמה פלוגתות שבש\"ס כמחלוקת לסמוך ושלא לסמוך, שהיה הפלוגתא מעת שבאו לקבוע ההלכה דוקא כך או כך, אבל גם מקמי הכי היו שתי הדעות בישראל אלא שלא הקפידו בזה, יש שהיו נהוגים כך ויש שהיו נוהגים כך, ובאמת נראה שהרבה מחלוקת הראשונים בעשיית הציצית בתכלת ולבן והחוליות, היו ג\"כ הנך דעות בימי הש\"ס, יש שהיו נוהגין כך, ויש שהיו נוהגין כך, ולא בא הדבר לידי קביעת הלכה, לנהוג דוקא כאחד מהדעות, וכדמשמע לשון הש\"ס ב\"ב (עד.), הוי לך למימני חוטין ולמימני חוליות יעו\"ש, אלא שבדבר הנהוג שייך קביעת הלכה בדורותינו מבעלי הש\"ע, שקבלו כל ישראל לילך אחריהם. אכן בדיני התכלת, דלא שייך בזה קביעת הלכה מבעלי הש\"ע, כיון שלא היה נהוג בישראל, על כן גם יד עניים אנן יכילנא למינקט בשיפולי גלימא דהרמב\"ם ז\"ל ולמיסמך עליה, מאחר שבעניותין נראה לנו דריהטא דסוגיא כוותיה אזלא, ובפרט שדרך האמת דרך האריז\"ל כהרמב\"ם ז\"ל, ומי שיסמוך על דעתנו העניה, אמינא ג\"כ דלא הפסיד, כיון דמצינו חבל גאונים מסכימים לדעת הרמב\"ם ז\"ל, הלא המה הרא\"ה ז\"ל בספר החינוך, ומרן הקדוש במגיד מישרים, והמבי\"ט בספר קרית ספר, והר\"מ ן' גבאי, וספר חרדים, ובעל הלבוש, והגר\"א מווילנא ז\"ל, ובראשם ספר הקנה והאריז\"ל הקדוש: " + ], + [ + "פרט השביעי, בדין כריכת התכלת על הציצית ובדין החוליות והקשרים: ", + "הנה, זה לשון הרמב\"ם ז\"ל בהל' ציצית (פ\"א הלכה ז' ח'), ולוקח חוט אחד מן הלבן, וכורך בו כריכה אחת על שאר החוטין בצד הבגד ומניחו, ולוקח חוט התכלת, וכורך בו ב' כריכות בצד כריכה של לבן וקושר, ואלו השלש כריכות הם הנקראים חוליא, ומרחיק מעט, ועושה חוליא שניה בחוט של תכלת לבדו, ומרחיק מעט, ועושה חוליא ג', וכן עד חוליא האחרונה שהוא כורך בה שתי כריכות של תכלת וכריכה אחרונה של לבן מפני שהתחיל בלבן מסיים בו שמעלין בקודש ולא מורידין, ולמה יתחיל בלבן כדי שיהא סמוך לכנף מינה, ועל דרך זה הוא עושה בארבע כנפות, כמה חוליות הוא עושה בכל כנף, לא פחות משבעה ולא יותר משלשה עשר, וזו היא מצוה מן המובחר, ואם לא כרך עליה אלא חוליא אחת, כשר, ואם כרך התכלת על רוב הציצית, כשר, ונוי התכלת שיהיו כל החוליות בשליש החוטין המשולשין ושני שלישיהן ענף ע\"כ, ומקור מקומו טהור הוא מסוגיא דמנחות (לט.), וכפי פירש\"י ז\"ל, דגרסינן התם אמר רב הונא בר יהודה אמר רב ששת אמר רב ירמיה בר אבא אמר רב תכלת שכרך רובה כשרה, ואפילו לא כרך בה אלא חוליא אחת כשרה, ונוי תכלת שליש גדיל ושני שלישי ענף, וכמה שיעור חוליא, תניא רבי אומר כדי שיכרוך וישנה וישלש, תאנא הפוחת לא יפחות משבע, והמוסיף לא יוסיף על שלש עשרה כנגד שבעה רקיעין וששה אוירין שביניהן, תנא כשהוא מתחיל, מתחיל בלבן הכנף מין כנף, וכשהוא מסיים מסיים בלבן מעלין בקודש ולא מורידין ע\"כ, ופירש\"י ז\"ל, תכלת, זהו שם כל הציצית: שכרך רובה. שעשה שני שלישי גדיל ושליש ענף כשרה ואע\"ג דמצותה שליש גדיל ושני שלישי ענף כדאמרינן לקמן: אלא חוליא אחת, הקפה שלשה פעמים: ונוי תכלת עיקר מצות ציצית שליש גדיל ושני שלישי ענף: לא יפחות משבע, חוליות, כשהוא מתחיל לכרוך מתחיל בלבן, שמניח שני חוטין ארוכין לעשות מהן הגדיל ומתחיל לכרוך בלבן ובאמצע כורך של תכלת וחוזר ומסיים בלבן: מין כנף, תחלה ואחר כך פתיל תכלת כו' וכיון דאקדמה קרא למין כנף שמע מינה חשיב הוא הילכך אי מסיים בתכלת הוה ליה מוריד סוף הציצית מתחלתה ע\"כ יעו\"ש, וכך הוא אזיל שיטת הרמב\"ם ז\"ל ופירושו בהסוגיא: ", + "אלא שהראב\"ד ז\"ל בהשגות (שם בהלכות ציצית פ\"א) מייתי פי' רב נטרונאי גאון ז\"ל דמפרש בענין אחר, דהא דקאמר וכמה שיעור חוליא כדי שיכרוך וישנה וישלש, [לאו למיהב שיעורא אכולה חוליא כמה כריכות בעי למיהוי בה קאי, אלא] אתכלת קאי, [כמה כריכות מתכלת בעי למיהוי בהחוליא לבד מכריכות של לבן] ותנא דתנא הפוחת לא יפחות משבע, [לאו אמניינא דחוליות קמהדר אלא] על הכריכות קאי, [לומר שבכל חוליא לא יפחות משבע כריכות] שהן שלשה מן התכלת, [כדאמרן] וארבעה מן הלבן מפני שמתחיל בלבן ומסיים בלבן, קושר תחלה סמוך לכנף קשר אחד בחוט לבן ובחוט של תכלת, והוא שנקרא קשר העליון, ואחר כך כורך ב' חוטין אחד של לבן ואחד של תכלת עד שש כריכות והשביעית לבן לבדו וזהו ז' שאמרנו והן חוליא אחת, ואלו הכריכות כולן על ששה החוטין המשלשלים והמשולשים בכנף, ובענין זה עושה ה' קשרים ובין כל קשר וקשר חוליא של שבע כריכות כאשר אמרנו, ונהגו לעשות חוליא אחת בשני קשרים סמוך לכנף, וב' חוליות בסוף הגדיל עם ג' קשרים, ובאמצע כורך בלא דקדוק בין מכונס בין מפוזר בתכלת ולבן עכ\"ל, בתוספת קצת בביאור הענין, ולזה הפירוש נתכוונו התוס' ז\"ל במס' מנחות (דף ל\"ט סוד\"ה לא), שכתבו ויש מפרשים לא יפחות משבע כריכות בין כל קשר וקשר יעו\"ש: ", + "והנה אם כי הראב\"ד ז\"ל, שיבח סדורו זה של רב נטרונאי גאון ז\"ל, וכתב שסידר אותו יפה סידור נאה מאד, על דרך שאמרה ההלכה, אולם בפי' הסוגיא דמפרש וכמה שיעור חוליא, דלאו אכולה חוליא קאי, אלא אתכלת שבחוליא קאי, כמה כריכות של תכלת בעי למהוי בהחוליא, וכן הא דמפרש. הא דתניא הפוחת לא יפחות משבע דעל הכריכות שבחוליא אחת קאי ולאו אמניינא דחוליות, ודאי כל מעיין ישר יודה על האמת, דפשטות משמעות לשון הסוגיא, נוטה יותר כפירש\"י והרמב\"ם ז\"ל, דוכמה שיעור חוליא אכולה חוליא קאי, למיהב בה שיעורא, כמה כריכות בעי למהוי בה, ותנא דתנא הפוחת לא יפחות משבע, אמניינא דכולהו חוליות קמהדר, ופי' רב נטרונאי גאון ז\"ל דחוק מאד, ואין משמעות לשון הסוגיא סובלו, אם לא שהלחץ זה הדחק לוחץ לפרש כן, ועל כן חובה עלינו לשום לב מה לחצו להוציא לשון הסוגיא ממשמעותו הפשוט: ", + "והנה מדברי הראב\"ד ז\"ל נראה, שנדחק להוציא לשון הסוגיא ממשמעותה הפשוט, מפני שלפי פשטות משמעות הסוגיא דוכמה שיעור חוליא אכולה חוליא קאי והפוחת לא יפחות משבע, אמניינא דכולהו חוליות קמהדר, ועלה תני, כשהוא מתחיל מתחיל בלבן וכשהוא מסיים מסיים בלבן, משמע ודאי דכולהו כריכות של החוליות דתכלת נינהו, לבד מכריכה ראשונה דחוליא הראשונה וכריכה האחרונה דחוליא האחרונה, שהרי לפי פשטות משמעות פי' הסוגיא, לא נזכר כלל בש\"ס שיהיו כריכות של לבן בהחוליות שבינתים, וזה דבר הקשה והלחץ שלחצו, כמו שתמה הראב\"ד ז\"ל על סידורו של הרמב\"ם ז\"ל, וז\"ל זה הסדר אין לו שורש ולא ענף, ולמה יותר בתכלת מבלבן שהוא מין כנף וממנו מתחיל ובו מסיים, ובכריכותיו הוא ממעט אין זה כי אם שגיון גדול ע\"כ, ולהניח הסוגיא על פשטות משמעות פירושה, ולומר מבחוץ שבכל חוליא וחוליא מרבה בכריכות לבן יותר מבתכלת, והא ג\"כ דבר הקשה, שלא יהיה שום זכר מזה בש\"ס, שבכל חוליא צריך להרבות כריכות הלבן מכריכות התכלת, וזה לחצו להזניח פשטות פי' משמעות הסוגיא, ולפרש דוכמה שיעור חוליא אכריכות תכלת פירוש שבחוליא קאי, והפוחת לא יפחות משבע אכריכות קאי, דהשתא נזכר זאת בש\"ס להדיא, שבכל חוליא וחוליא צריך שירבה בכריכות לבן מכריכות תכלת, כמו שנותנת הסברא, מבחוץ להרבות בלבן שהוא מין כנף וממנו מתחיל ובו מסיים: ", + "אכן, אי משום הא לא איריא, וכבר נשאל על זה הרמב\"ם ז\"ל עצמו מחכמי לוניל, והשיב, וזה לשונו, לפי שהמצוה של תכלת שיהיה הפתיל כולו תכלת, לא נעשה מהלבן אלא כריכה אחת בלבד סמוכה לכנף, ושאר הכריכות עם החוליות כולן בתכלת, חוץ מכריכה אחרונה שהוא בלבן, הואיל והתחיל בו, וכן כתב הגאון רבי שמואל בן חפני, בספר שחיבר בציצית בלשון ערבי עכ\"ל, ביאר דבריו ז\"ל, שאל תתמה שאנו ממעטין בכריכות הלבן, אעפ\"י שהוא חשיב, ואקדמיה קרא הכנף מין כנף, משום דפשטיה דקרא הוא, שיהיה הפתיל כולו תכלת, דונתנו על ציצית הכנף פתיל תכלת, משמע שעל ציצית הכנף, יתנו ויכרכו פתיל תכלת, דפתיל הוא הכריכה, וקאמר קרא שיהיה כולו תכלת, ולהכי נהי דדרשינן ליה לקרא, ונתנו על ציצית הכנף ופתיל תכלת, כלומר שיתנו על הציצית מין כנף ופתיל תכלת, משום דרשה זו סגי לן שיעשה על הכנף כריכה אחת ממין כנף, אבל כל הפתיל יהיה כולו תכלת, כדקרי ליה קרא פתיל תכלת, חוץ מכריכה אחרונה שהוא בלבן, אף שאינו במשמעות הכתוב, משום מעלין בקודש ולא מורידין: ", + "וכן מבואר להדיא, בזוה\"ק (שלח קעה) על תכלת, וזה לשונו, ונתנו על ציצית הכנף פתיל תכלת, ונתנו על הכנף לא כתיב, אלא ונתנו על ציצית, דדא איהו דחפי על שאר חוטין כו' יעו\"ש, וכן הוא בביאור יותר בזוה\"ק (שלח קעה:) שבעה רהיטין אלין אינון שבעה צרירין דתכלתא דבעי לכרכא ביה בכל חד וחד או לאתגאה עד תליסר מאן דיוסיף לא יוסיף עלייהו על תליסר מאן דימעט לא ימעט משבעה יעו\"ש, והיינו הך ברייתא דהפוחת לא יפחות משבע כו', ומבואר להדיא דכולהו כריכין הוא בתכלת, וסוד הדבר מבואר מזוה\"ק (שלח קסג:) השתא פריש מאן דפריש במתיבתא, דסיהרא קדישא שפירו איהו בחוורו, וכל גוונן מנצצן בה ומרקמן, ואיהו כההוא שפירו וחוורו דשמשא ממש, ובההוא ימא דילה גו שבעין שנין נפקא נונא חדא ואפיק מיניה גוון תכלת, ואיהי נטלא גוון דא, ותקינת ליה ואתחפיי' לבר בהאי גוון, לאו דהאי גוון לבושא דילה, דהא (משלי לא) שש וארגמן לבושה, אבל חופאה דלבר האי גוון הוא יעו\"ש, ומזה תבין הא דקאמר בש\"ס, על לבן מעלין בקודש ולא מורידין ועיין מה שכתבנו לעיל (פרט הששי): ", + "וכן מבואר להדיא, בזוה\"ק (תרומה קלט.) תכלת דא איהו כרסייא דכתיב ביה (יחזקאל א׳:כ״ו) כמראה אבן ספיר דמות כסא, וכתיב ונגה לו סביב, בגין דעבדין ביה כריכין לציצית יעו\"ש, משמע להדיא שעיקר הכריכות הוא מתכלת: ", + "אמנם, הנראה דמנהגנו שאנו נוהגין בחמשה קשרים, הוא דדחקתיה לרב נטרונאי גאון ז\"ל, להוציא לשון הסוגיא מפשטות משמעות פירושה, דלפי פשטות משמעות פירוש הסוגיא דתנא דתני הפוחת לא יפחות משבע והמוסיף לא יוסיף על שלש עשרה, אמניינא דחוליות קמהדר, א\"כ מניינא דחמשה קשרים שאנו נוהגין, הוא נגד ש\"ס מפורש, דאמרינן (מנחות לח:) אמר רבא שמע מינה צריך לקשור אכל חוליא וחוליא יעו\"ש, א\"כ שלש עשרה קשרים הם, ולכל הפחות אפילו להפוחת שבעה קשרים הם מלבד קשר העליון, וכדי שלא יהיה מנהגנו נגד הש\"ס, על כרחנו לפרש, דתנא דתני הפוחת לא יפחות משבע כו', לאו אמניינא דחוליות קא מהדר, אלא אמניינא דכריכות שבחוליא קא מהדרי, אבל מניינא דחוליות ידוע הוא, מאז ומקדם דארבעה חוליות נינהו, וכיון דאמר רבא צריך לקשור אכל חוליא וחוליא, ממילא חמשה קשרים נינהו, דהיינו קשר העליון, וארבעה קשרים לארבעה חוליות, ושפיר שמנהגינו אינו נגד הש\"ס, וכיון דתני תנא הפוחת לא יפחות משבע אכריכות שבחוליא קאי, ממילא על כרחנו לפרש, הא דקאמר וכמה שיעור חוליא, כדי שיכרוך וישנה וישלש, דעל כריכות תכלת שבחוליא קאי, דליכא למימר דאכולה חוליא קאי, דהא אמרת דכולה חוליא לכל הפחות שבעה כריכות בעיא, כן נראה ברור שזה היה הכרח הדבר לרב נטרונאי גאון ז\"ל, להוציא לשון הסוגיא מפשטות משמעות פירושה: ", + "אכן, גם אי משום הא לא איריא, שהרי כבר ישבו על מדוכה זו גם שאר כל גדולי הראשונים ז\"ל, התוס' והרא\"ש ור\"י שבמרדכי ריש הלכות קטנות, ובכל זה הניחו לשון הסוגיא על משמעות פשטות פירושה, אלא שהתוס' והרא\"ש בחד פירושא נדחקו לומר, דהאי צריך לקשור על כל חוליא וחוליא דקאמר רבא, היינו אחת של לבן ואחת של תכלת שהן שתים, והשתא כשאין פוחת משבע עושה ה' קשרים, דתחלה קושר סמוך לכנף וכורך חוליא לבן וחוליא תכלת וקושר, הרי ב', ועוד כורך חוליא לבן וחוליא תכלת וקושר הרי ג', ועוד כורך חוליא לבן וחוליא תכלת וקושר הרי ד', ומסיים בחוליא לבן וקושר הרי חמשה קשרים ושבע חוליות יעו\"ש, אלא שלפי זה אין הפתיל כולו תכלת אלא חוליא לבן וחוליא תכלת חוליא לבן וחוליא תכלת וכו': ", + "אולם הר\"י שבמרדכי בשם רי\"ף וכל גדולי הדורות, וכן הוא בספר האשכול (ה' ציצית סי' ל\"א), וגם תוס' ורא\"ש בחד פירושא מפרשי, דדוקא כשיש תכלת, אז יש לדקדק במנין החוליות, שהתכלת דומה לרקיע ובעינן שבע כמנין שבעה רקיעים או שלש עשרה כמנין שבעה רקיעין וששה אוירין שביניהם, ואז צריך לקשור אכל חוליא וחוליא, אבל בזמן דליכא אלא לבן, לא עבדינן בהו אלא חמשה קשרים, להשלים מנין תרי\"ג שציצית עולה ת\"ר, ושמונה חוטין וחמשה קשרים עולה תרי\"ג. ובאמת מנהגנו בחמשה קשרים מנהג מחודש הוא, משנפסק התכלת, ואין לו רמז בש\"ס זה תורף דבריהם ז\"ל יעו\"ש. ובתשובות רדב\"ז (ח\"ה סי' כ\"א של\"ג), וכן משמע לכאורה משמעות לשון רש\"י ז\"ל בסוגיין (ד\"ה מין כנף) שאחר שפי' הסוגיא דחוליות, כתב וז\"ל, והאידנא דעבדינן חמשה קשרים, היינו דאמרינן שקולה מצות ציצית ככל התורה כולה כו' יעו\"ש, נראה דר\"ל, דדוקא האידנא דליכא תכלת ואין מדקדקין בחוליות, הוא שנתחדש לעשות חמשה קשרים, לרמז ששקולה מצות ציצית ככל התורה כולה, אבל בזמן שיש תכלת ומדקדקין בחוליות, הפוחת לא יפחות משבע כו', צריך לקשור על כל חוליא וחוליא, וכפי זה הדרינן נמי למשמעות פשטיה דקרא, ונתנו על ציצית הכנף פתיל תכלת שיהא הפתיל כולו תכלת, אלא שכריכה אחת בראשונה מתחיל בלבן משום הכנף מין כנף, ומסים בכריכה אחת של לבן באחרונה בסוף כל החוליות, משום מעלין בקודש ולא מורידין, כפשטות משמעות לשון הש\"ס כשהוא מתחיל מתחיל בלבן כו': ", + "המתבאר מכל מה שכתבנו, ששלש דעות נינהו, בענין כריכת התכלת ולבן על הציצית, שהן שתים לענין הקשרים, ושהן שתים לענין שיעור הכריכות שבכל חוליא וחוליא, ולענין מנין החוליות: ", + "א. דעת רב נטרונאי גאון והראב\"ד ז\"ל, שכל הכריכות צריכין להיות בחילוף כריכה אחת של לבן וכריכה שניה של תכלת, וכן חוזר חלילה, עד שגומר כל החוליא, ומסיים בה בשל לבן, וכן כל חוליא וחוליא, כורך בה כריכה אחת של לבן, ושניה של תכלת, וחוזר חלילה כנ\"ל: ", + "ב. שיטת התוס' ורא\"ש בחד פירושא, שכורך חוליא שלמה של לבן, וכורך חוליא שניה שלמה של תכלת, חוליא שלישית של לבן, וחוליא רביעית של תכלת, וכן חוזר חלילה, בכל החוליות, ומסיים בחוליא של לבן: ", + "ג. שיטת הגאון רבי שמואל בן חפני ורש\"י ורמב\"ם וספר האשכול ור\"י שבמרדכי בשם רי\"ף וכל גדולי הדורות וגם תוס' ורא\"ש אליבא דחד פירושא, כולהו כריכין, דציצית דתכלת נינהו לבר מכריכה אחת הראשונה סמוך לכנף, וכריכה אחת באחרונה בסוף חוליא האחרונה, וכן הוא להדיא דעת רבינו חננאל ז\"ל הובא בערוך (ערך תכלת), ודברי התוס' ברכות (ט:) מנחות (מג:) הוא פלא יעו\"ש: ", + "שהן שתים לענין הקשרים: ", + "א. לדעה קמייתא, שהוא רב נטרונאי גאון והראב\"ד ז\"ל, ודעת שניה שהיא שיטת תוס' ורא\"ש, אליבא דחד פירושא השוו בזה בענין הקשרים, דגם כשיש תכלת צריכין וסגי בחמשה קשרים: ", + "ב. דעת ספר האשכול ור\"י שבמרדכי וגם תוס' ורא\"ש אליבא דחד פירושא, כשיש תכלת לא סגי בחמשה קשרים, אלא צריך לקשור על כל חוליא וחוליא: ", + "ושהן שתים לענין שיעור הכריכות שבחוליא, ולענין מנין החוליות. ", + "א. לדעה קמייתא, שהוא רב נטרונאי גאון והראב\"ד ז\"ל, שיעור הכריכות בחוליא הוא, שבעה להפוחת ושלש עשרה להמוסיף, וכן בכל חוליא וחוליא, ומנין החוליות הוא ארבעה: ", + "ב. ולכולהו רבוותא דהנך תרתי דעה שניה ושלישית שיעור הכריכות בחוליא הוא שלשה, וכן בכל חוליא וחוליא, ומנין החוליות הוא שבעה להפוחת ושלש עשרה להמוסיף: ", + "ולענין הלכה, לענין שיעור החוליא, ולענין מנין החוליות, כיון דכל הני תקיפי קמאי דדעה שניה ושלישית בחדא שיטתא קאי, ופשטות משמעות פי' הסוגיא כוותייהו דייקי, פשיטא דהכי נקטינן, דהא רובא נינהו נגד רב נטרונאי גאון והראב\"ד ז\"ל וצורתו דסוגיא דייקי טפי כוותייהו, וגם בענין כריכין דציצית, כיון דהר\"ש בן חפני גאון ז\"ל ורי\"ף וכל גדולי הדורות ורש\"י ורמב\"ם ור\"י שבמרדכי בחדא שיטתא קיימי, דכולהו צריכין דתכלת נינהו לבר מכריכה הראשונה הסמוכה לכנף, וכריכה האחרונה שבסוף חוליא האחרונה, וגם התוס' והרא\"ש אליבא דחד פירושא מסכים לזה, פשיטא דהכי נקטינן, ובפרט לפי מה שהראינו לדעת שהדבר מבואר כן בזוה\"ק להדיא: ", + "וכפי זה נראה לכאורה, דהשתא הכא, שת\"ל זכינו לתכלת, נצרך לשנות מנהגנו בענין הקשרים, שלא לעשות חמשה קשרים, אלא לקשור על כל חוליא וחוליא, וכמו שנתבאר דלשיטה זו דכולהו כריכין דתכלת נינהו על כרחך מנהגנו בחמשה קשרים מחודש הוא, מאחר שנפסק התכלת, וכיון דהדרינן לתכלת, חוזר וניעור דינא דרבא, דצריך לקשור אכל חוליא וחוליא: ", + "אכן לקושטא דמילתא נראה שאין צורך לשנות מנהגנו מחמשה קשרים, כי דעת רש\"י ז\"ל נראה ברור שמנהג חמשה קשרים היה מאז ומקדם גם בזמן שהיה תכלת, אם שהוא ז\"ל מהסוברים דכולהו כריכין דתכלת נינהו כמו שנתבאר, ודייק לן כן מדרש\"י ז\"ל מפרש הכי ברייתא דתניא במס' מנחות (מג:) וראיתם אותו וזכרתם את כל מצות ה' שקולה מצוה זו כנגד כל המצות כולן, ופירש\"י ז\"ל דציצית בגימטרי' ת\"ר וה' קשרים וח' חוטין הרי תרי\"ג יעו\"ש. ומדפרש כן בברייתא מבואר להדיא, דס\"ל דמנהג ה' קשרים מאז ומקדם הוא, בעוד שהיה התכלת מצוי, וקרא רמיז למנהג זה, ועל כרחך לפרש בלשון רש\"י ז\"ל בסוגיין (לט. ד\"ה מין כנף), שכתב והאידנא דעבדינן חמשה קשרים כו' דה\"פ והאידנא שאין לנו תכלת ואין מקום לחוליות, ומ\"מ עבדינן חמשה קשרים כמאז ומקדם היינו כו', יעו\"ש, אבל אין כוונתו ז\"ל לומר דהאידנא הוא דנתחדש מנהג החמשה קשרים כאמור, דמדברי רש\"י ז\"ל מבואר דמנהג חמשה קשרים הוא מאז ומקדם, וסבירא ליה לרש\"י ז\"ל דהא דאמר רבא ש\"מ צריך לקשור אכל חוליא וחוליא, כיון דאידחי דיוקא דידיה כדאמרינן התם דילמא דאיקטר אידחי דיניה דרבא, ובלא\"ה כיון דנהגינן בחמשה קשרים נמי ליתא לדיוקיה דרבא כמובן, ובזה תבין לשון המרדכי ריש הלכות קטנות, מה שהר\"י פליג אפירש\"י ז\"ל יעו\"ש, ואם שהר\"י פליג על זה, אבל דעת רש\"י ז\"ל נראה כן להדיא: ", + "וגם הרמב\"ם ז\"ל נראה שכך דעתו ז\"ל, דהא דרבא אידחי לה מהלכה, דאי סבירא ליה דהא דרבא הילכתא היא, ודאי היה מביא דבריו להלכה, והגם שאינו מביא ג\"כ מנהג חמשה קשרים, יש לומר כיון שלא נזכר להדיא בש\"ס, אין דרכו ז\"ל להביא, וסמך על המנהג שידוע הוא, אבל מה שפורש בש\"ס אי הוי סבירא ליה דהלכתא היא, ודאי היה מביא זאת. שוב מצאתי למרן הקדוש ז\"ל בב\"י או\"ח (סי' יא סוד\"ה ויקח ד' חוטים) שכתב וז\"ל, והרמב\"ם כתב וז\"ל לוקח חוט אחד מן הלבן וכורך בו שתי כריכות בצד כריכות של לבן וקושר, ואלו השלשה כריכות הם הנקראים חוליא, ומרחיק מעט וכו', ועושה חוליא ג', וכן עד חוליא אחרונה, ומדלא הזכיר קושר אלא בחוליא ראשונה, נראה לכאורה שאינו פוסק כי ההוא דאמר רבא צריך לקשר על כל חוליא וחוליא, משום דדחינן ואמרינן דלמא דאיקטר, ופוסק כי ההיא דאמר רבה קשר העליון דאורייתא, ומפרש דעליון היינו עליון ממש, כלומר אצל חוליא ראשונה שסמוכה לכנף כו', ויותר נראה לומר, שהוא פוסק כי ההיא דאמר רבא צריך לקשר על כל חוליא וחוליא, ומה שלא הזכיר קשר בכל חוליא מפני שסמך על מה שכתב כורך בו שתי שכריכות וכו' וקושר, ואלו השלשה כריכות הם הנקראים חוליא, דמשמע דשלשה כריכות עם הקשר נקרא חוליא עכ\"ד ז\"ל, אכן בעניותין נראה כפי צד הראשון שצדד מרן ז\"ל, כיון דדעת רש\"י ז\"ל להדיא הוא כן, והרמב\"ם ז\"ל לא מייתי להדיא הא דרבא, נראה דכדעת רש\"י ז\"ל סבירא ליה דהא דרבא אידחי מהלכה: ", + "ומצאתי שורש לזה, דמנהג חמשה קשרים היה גם בזמן שהיה תכלת, כי מקור מקומו טהור הוא בזוה\"ק ברעיא מהימנא (פנחס רכו: ושם) ומסטרא דשכינתא דאיהי עשיראה תכלת שבציצית איהו תכלת דכל גוונין דאיהי תכלית די' ספיראן כו' והאי תכלת איהו דין כו' ותרי גוונין רשימן בטלית חד חוור וחד תכלת ועל תרין גוונין אלין אתמר (שמות כ״ד:י׳) ותחת רגליו כמעשה לבנת הספיר לבנת לובן דספיר דאיהו כליל בתרי גוונין רחמי ודינא חוור ואכם אוכמא דתכלת, ועל תרין גוונין רמיזו רבנן מאימתי קורין את שמע בשחרית משיכיר בין תכלת ללבן, [מזה ראיה ברורה דבין תכלת שבה ללבן שבה דקאמר הש\"ס על ציצית קאי כדמוכח מירושלמי וכמו שנתבאר בפרט הרביעי יעו\"ש,] למהוי ברתא דמלכא ק\"ש יחודא דקב\"ה כליל מתרין גוונין אלין דאינון הוי\"ה אדנ\"י רחמי ודינא, כגוונא דקב\"ה כליל ב' גוונין הוי\"ה אדנ\"י למהוי רחמי ודינא כסא דין וכסא רחמים (מט\"ט), כמראה אבן ספיר דמות כסא, מאי דמות כסא, אלא לקבל כרסייא דאית ליה ע\"ב גשרים דיהא בר נש רשים בע\"ב קשרים וחוליין דציצית לקבל ע\"ב גשרים דכרסיא דאינון ח\"י קשרים וחוליין לכל סטרא וכו' דסלקין שית מאה, ציצית בתרין יודי\"ן ואי חסר יו\"ד הא חיר\"ק באתריה, [ומיושב בזה קושיית תוס' מנחות (לט. ד\"ה לא)] הכי סלקא בכל סטרא בד' כנפי ציצית ותלת עשר חוליין דציצית אינון תרי\"ג כו' יעוין שם, וגרסינן תו התם (שם רכח. ושם) והוכן בחסד כסא חסד סליק ע\"ב חוליין וקשרין דטלית כו' ה' קשרין לקבל ה' חומשי תורה ותליסר חוליין לקבל תליסר מכילן דרחמי כו' וכל חוליא משולשת כו' שלשה עשר חוליין אית בהון תשעה ושלשים כריכין כחושבן ט\"ל ושלשה עשר חוליין כמנין אחד סלקין ב\"ן כו' לבר מגודל דאיהו שיעור בין קשר לקשר דציצית כמלא גודל יעו\"ש: ", + "הנה כמה מילי מעלייתא שמעינן מינה לדינא, מדברי הזוה\"ק, מתבאר מיניה להדיא, דוכמה שיעור חוליא כדי שיכרוך וישנה וישלש דקאמר הש\"ס אכולה חוליא קאי, וברייתא דקתני הפוחת לא יפחות משבע והמוסיף לא יוסיף על שלש עשרה אמניינא דחוליות קאי, ושמע מינה דשיעורא דבין קשר לקשר כמלא גודל הוא, כמו שהביא הב\"י בשם הרא\"ש ז\"ל, וש\"מ דמנהג חמשה קשרים הוא מאז ומקדם גם כשהיה תכלת: ", + "ובאמת מצאתי מנהג חמשה קשרים גם במדרש תנחומא (סוף פ' קרח) יעו\"ש, אלא דמשם אין ראיה כל כך שנראה שהוא הוספה מאיזה מן הגאונים, וכמו שכתבנו במאמר הראשון \"שפוני טמוני חול\" שהרבה הוספות מן הגאונים נמצא במדרש, ובשגם שכבר נתבאר במאמרנו (שם) שגם בימי הש\"ס מיד אחר חורבן בית שני שיבב\"א לא היה התכלת מצוי כל כך לכל ישראל, והיה אפשר לדחות דקאי על ציצית של לבן בלא תכלת. אכן מדברי הזוה\"ק מתבאר להדיא, דגם בציצית של תכלת היו עושין רק ה' קשרים, שהרי בציצית של תכלת מיירי הזוה\"ק בדרוש זה כמבואר להמעיין, וכן משמע מבואר בתרגום ירושלמי (שלח) שגם בציצית של תכלת היו נוהגין בחמשה קשרים יעו\"ש: ", + "בהא נחתינן ובהא סלקינן, שהגם שזכינו לתכלת אין לנו לשנות מנהגנו של חמשה קשרים וט\"ל כריכות דהיינו שבעה, ושמונה, ואחד עשר, ושלש עשרה, אלא שיש לעשות הכריכות שלש שלש, כמו שבאמת יש נוהגין לעשות כן גם בלבן, כדי שיהיה מנין י\"ג חוליות, והגם שנמצא שהקשר הוא בתוך החוליא בין השלש כריכות אין בזה קפידא, כי עם הקשר ג\"כ נקרא חוליא, ויהיה כל הכריכות בחוט של תכלת חוץ מכריכה ראשונה הסמוך לכנף שיהיה בלבן, ויסיים בלבן בכריכה האחרונה שבחוליא האחרונה: ", + "שוב מצאתי להגר\"א ז\"ל בביאורי הזוה\"ק (שם) שכתב וז\"ל, מכאן שאף בשלש עשרה חוליין רק חמשה קשרים, ומ\"ש (מנחות לח:) ש\"מ שצריך לקשור על כל חוליא וחוליא היינו בפוחת, אבל צריך לעשות לכתחלה כהמוסיף ע\"כ, ואינו מובן לכאורה, דלמה המוסיף יפחות בקשרים מהפוחת, אכן ביאור דבריו ז\"ל נראה דקאי לפרש דברי הזוה\"ק, שלא יסתור הא דרבא וצריך לקשור על כל חוליא וחוליא, עפ\"י שיטת התוס' והרא\"ש ז\"ל דפירשו הא דרבא בחמשה קשרים דעל כל חוליא וחוליא דקאמר היינו על שתי חוליות אחת של לבן ואחת של תכלת דהוי ליה להפוחת חמשה קשרים, אלא דמשמע לכאורה, דא\"כ להמוסיף ועושה י\"ג חוליות הויא ליה שבעה קשרים, לזה כתב שמדברי הזוה\"ק מבואר, דאף להמוסיף אינן רק חמשה קשרים, דאינו מוסיף רק בחוליות ולא בקשרים. ורבא דקאמר על כל חוליא וחוליא, על הפוחת קאי וקאמר האי לישנא, אכן בעניותין כבר הראינו לדעת מהזוה\"ק, דכלהו כריכין דציצית דתכלת נינהו, וכיון שכן ודאי לא מתפרש לישניה דרבא וצריך לקשור על כל חוליא וחוליא, אלא כפשטיה דעל כל חדא חוליא צריך לקשור, וגם להפוחת הוי עכ\"פ שבעה קשרים, וכיון שמבואר בזוה\"ק שאינם רק חמשה, על כרחנו לומר, דהא דרבא אידחי מהלכה, כיון דאידחי דיוקא דידיה, ואולי גם לפי צד זה דכולהו כריכין דציצית דתכלת נינהו נדחק הגר\"א ז\"ל ומשכן נפשיה לפרושי הא דרבא וצריך לקשור על כל חוליא וחוליא דעל כל תרתי חוליא קאמר, כי היכי דניכון לאוקים מילתיה דרבא אליבא דזוה\"ק, וכי היכי דלא נצרך לומר דהא דרבא אידחי מהלכה, וכן ראוי והגון, יהיה איך שיהיה מתבאר מכל זה, שלא נצרך לשנות מנהגנו בענין הקשרים ומנין הכריכות, ועיין מה שכתבנו לעיל (סוף פרט הששי ד\"ה אמנם): " + ], + [ + "פרט השמיני קונטרס שער התשובה על הערות שהעירו איזה מחכמי דורנו והחברים שיחיו על מאמרנו \"שפוני טמוני חול\" ", + "להיות כי הקיפונו תשובות חבילות חבילות, ואם אמרנו להשיב לכל אחד בפרט אין אנו מספיקין, ובפרט שעל פי רוב התנבאו בסגנון אחד, לזאת אמרנו להדפיס תשובה כללית בזה מסודר על סדר מאמרנו הנ\"ל ולספחו למאמר הנכבד הזה: ", + "א] רצו להביא סמך וקיום לטענה הראשונה שהתכלת נגנז ממאמר התורה במצות ציצית לדורותם, וכבר נתעורר הגאון בעל התורה והמצוה שעל התו\"כ (פ' אמור סי' ס\"ו) ליתן טעם על אותן המצות שנאמר בהם לדורותיכם או לדורותם לאיזה ענין נאמר בהם וסיים הרי יגענו ומצאנו ישוב בכל המקומות רק במה שנאמר בפ' ציצית לדורותם לא מצאנו לו טעם, אולם אשתמיטתיה שהגאון אור החיים הקדוש ביאר זאת, שהתורה רמזה לנו בזה, שאף בזמן שלא יהיה תכלת יהיה נוהג מצות לבן יעו\"ש, א\"כ מבואר יוצא מדבריו הקדושים ז\"ל שהתורה רמזה גניזת התכלת: ", + "והנה באמת גם לפי מה שהבינו הוא סמך וסיוע שאין בו ממש, כי מי יכחיש זאת שעברו עלינו זמן זמנים זמניהם טובא ולא היה לנו תכלת, ושפיר בא הרמז על זה בתורה, שמ\"מ יהיה נוהג מצות לבן, אבל אין להכריח מזה שנגנז התכלת ואינו במציאות, אלא שבעיקר הדבר אני תמה לפי הבנתם, א\"כ שמעינן מהאי קרא, דהתכלת אינה מעכבת את הלבן, והרי רבי ורבנן פליגי בהא מילתא במנחות (ר\"פ התכלת), ולרבי מעכבין זה את זה ולרבנן נמי היאך הוי משתמיט הש\"ס התם מלמימר דמלדורותם נפקי להו דאין מעכבין זה את זה: ", + "אמנם בעניותין דבר גדול דבר האוה\"ח הקדוש ז\"ל, ורק דנקט למילתיה אליבא דהילכתא דקיי\"ל כרבנן דאין מעכבין זה את זה, אבל בקושטא הוא טעם לשבח מה שנאמר לדורותם בפ' ציצית גם אליבא דרבי, וכמו שיתבאר בעזהש\"י, והוא כי נראה ודאי אף שזה זמן זמנים שאין התכלת מצוי לנו, מכל מקום אם נניח שמצוי הוא בעולם במציאות, ורק שאינו מצוי לנו מחמת סיבת גליותינו וחסרון מעות, שפיר לא שייך לומר שבטל חיוב המצות התכלת, דודאי החיוב במקומו עומד, אלא שאנו אנוסים מלקיים המצוה, והגם דאונס רחמנא פטריה, אבל לא משום זה נאמר דחיוב מצות תכלת נתבטל והופסק חיובו, דודאי חיוב המצוה איכא אלא שאנו אנוסים, אולם אם נניח בהחלט, שהתכלת גנזו השי\"ת ואינו במציאות בעוה\"ז כלל, נראה ברור שנפסק חיוב מצות התכלת לגמרי, ואין שום חיוב כלל, כאלו לא נצטוינו כלל, כמצות שאינם נוהגים אלא בפני הבית דלא שייך בהם שום ענין חיוב כלל שלא בפני הבית, והוי כאלו מעיקרא לא ניתנה מצות תכלת אלא לזמן, דודאי לא פקד הקב\"ה עלינו על דבר שאינו בעולם כלל. ומעתה יש לומר, דעד כאן לא סבירא ליה לרבי דתכלת מעכב את הלבן, אלא בזמן שהיה התכלת והיה חיוב מצוה דתכלת, אז היתה מעכבת את הלבן, דכיון דאיכא עליו חיוב מצות תכלת, ואינו מקיימה, גם מצות לבן חשיב כאלו אינה מקיימה, אבל כיון שנגנז התכלת ואינו במציאות בעוה\"ז, וליכא עליו חיוב מצות תכלת כלל, מהיכא תיתי שיעכב מצות הלבן, וכן להיפך נמי איכא למימר דעד כאן לא קאמרי חכמים אין מעכבין זה את זה, אלא כשהיה תכלת והיה חיוב מצות תכלת, כיון שהוא במציאות בעולם לקיים מצות תכלת, אלא איהו נהי דלא מקיים מחמת אונס וכדומה, שפיר דאינו מעכב את הלבן, דשתי מצות נינהו, אבל משנגנז התכלת דליכא חיוב מצוה של תכלת כלל, ממילא מצות לבן נמי ליכא דלא חייבה תורה בלבן, אלא כשיש חיוב תכלת, אבל כיון דליכא חיוב מצות תכלת, גם למצות לבן לא חייבה תורה, וכמו שפירש הרמב\"ן במלחמות (פ\"ב דמס' שבת), ברייתא דסדין בציצית ב\"ש פוטרין דאפילו מלבן דמינו נמי פוטרין, דכיון דלא דרשי סמוכין ולא נאמרה מצות תכלת בסדין, מצות לבן נמי ליכא, דתורה לא חייבה בלבן, אלא היכא דחייבה בתכלת יעו\"ש נעימות לשונו ז\"ל, והא נמי דכוותה כיון דנתבטל והופסק חיוב התכלת ליכא נמי חיובא דלבן, להכי כתב רחמנא לדורותם, לומר שחיוב המצוה הוא לדורותם בלא הפסק רגע בשום זמן, כי באמת לא נגנז התכלת, והוא במציאות בעולם ואיצטריך לכל מר כדאית ליה לרבי לומר אפילו בזמן שלא יהיה התכלת מצוי, מ\"מ יהיו מעכבין זה את זה, ולרבנן להיפך דאפילו בזמן שלא יהיה התכלת מצוי, מ\"מ יש חיוב בלבן והכל הולך אל מקום אחד דאשמועינן דבקושטא לא נגנז התכלת, רק שאינו מצוי לנו ואנוסים אנחנו, אבל חיוב מצות התכלת איכא כיון שהוא במציאות בעוה\"ז, ודבר זה הוא ברור ונכון קילורין לעינים מסתייען שמקרא מסייענו: ", + "ב] במה שהבאתי, בביטול טענה הראשונה, לשון הספרי ופירשתיו היטב בעזהש\"י, הביאו לי שברייתא זו דספרי הובא ג\"כ בילקוט שמעוני, ושם הנוסחא ניכר הוא שגנוז לצדיקים לעתיד לבא, במקום דאיתא לפנינו, זכר הוא, ועוד הובאה ברייתא זו גם בפסיקתא זוטרתא, ואיתא שם בזה\"ל, השמים שיש מקום בים הגדול, שמוטל בהרים וסממיות מקיפות אותו, ואין לך אדם שהולך לשם שאין סממיות מכישות אותו ומת ונימוק במקומו עכ\"ל, ולא כמו בנוסחא דידן, דהא דאמר ומת ונימוק במקומו, קאי על החלזון, אבל לנוסחת הפסיקתא קאי על כל אדם ההולך לשם, וע\"ז יצדק שפיר תשובת רבי יוסי שהשיב לו שמזה ניכר הוא שגנוז לצדיקים לעתיד לבא, אחרי ששום אדם לא יוכל לקרב אליו, ובעניותין אחר שבילקוט הגירסא כמו שהוא לפנינו בספרי, זולת ניכר במקום זכר והוא הוא, וטעות כזה יכול ליפול בקל, אבל גירסת הפסיקתא זוטרתא הוא בהוספת מלות שונות, נראה שהוא הגיה מעצמו כן בהספרי, מחמת שלא בא על פירושו, ולאו מר רב טוביהו חתים עלה, כידוע דשלטו בה ידי זרים, כמו שכתב הזית רענן מהרב בעל מגן אברהם ז\"ל על הילקוט (פ' שמיני), על כן אין לבנות יסוד על זה, וגירסא שלפנינו עיקר וידוע הוא דרכנו העניה שלא להגיה שום ספר: ", + "וראיתי להעתיק בזה, לשונו הזהב של הספרי דבי רב, למהר\"ד פארדו ז\"ל שעל הספרי, הגם שפירושו אזיל לפי גירסת הפסיקתא זוטרתא בהספרי, אכן כמה מילי מעלייתא איכא למשמע, ולא היה לפני בעת שסדרתי מאמר \"שפוני טמוני חול\" ולא הבאתיו, אלא מהרשום בזכרוני, כי מאמר הנ\"ל סדרתי בהיותי בדרך, ואפריון נמטיה לידידי הג' ר' חיים ברלין נ\"י שהעיר אותי לזה, בהעתיקו לי לשונו, ואח\"כ ראיתי לשונו בספרי דבי רב שלי וזה לשונו: \"ואמנם פליאה דעת ממני, מאי האי דקא מתמה רבי יוסי, ומי מצוי, אמאי לא, והלא בימי האמוראים היה מצוי, כדאיתא בש\"ס בכמה דוכתי, ומינייהו בשמעתא קמייתא דפ' התכלת, ואולי יש לומר, דמדקאמר ליה שפרנסתו מחלזון, ולא קאמר מתכלת, ש\"מ שלא היה עסקו מצובעי התכלת או ממוכרי תכלת, אלא שהיה כל שעה צד חלזונות עצמם, ובפ' התכלת איתא שאינו עולה אלא אחת לשבעים שנה, ומשמע דבאותו פעם שעולה היו פוצעין אותו ומוציאין את דמו ומצניעין אותו, ובו היו צובעין את הציצית כל שבעים שנה עד שיעלה פעם אחרת לסוף שבעים שנה, ומשום הכי קא מתמה, היכי היה מתפרנס מחלזון, דמשמע דהוי שכיח ליה לצודו כמה זימני, ולכך השיבו הזקן, דאין הכי נמי, שאינו נמצא אלא במקום ידוע בים, ואי אפשר לשום אדם לילך, שהסממיות מכישות אותו ומת, אלא שאחת לשבעים שנה עולה ממקומו, ואז צדין אותו כל אדם, ולפיכך דמיו יקרין הרבה, אבל אותו זקן, נראה שהיה יודע אופן ודרך, על ידי שם וכיוצא, לצוד אותו במקומו, ושלא יכישוהו, ומזה היתה פרנסתו, והשיב רבי יוסי דניכר הוא שגנוז לצדיקים לעתיד לבוא, דנראה, שאותו שהיה עולה לשבעים שנה, לא היה מהמובחר שבהם, שהרי הקלא אילן היה דומה לו, ולכך היה צריך בדיקה, והיינו דאמרינן שהתכלת דומה לים, וים דומה לרקיע, ורקיע דומה לכסא הכבוד, הרי שאינו אלא דמיון קצת, ומשום הכי בעי בדיקה, כדאיתא התם בש\"ס, אבל המובחרים, שהן דומין לכסא הכבוד ממש, גנוזים שם לצדיקים לעתיד לבא. ואחר שכתבתי זה דרך סברא, זכיתי ומצאתי בערכי הכנויים, וזה לשונו: תכלת, ישנו בשלש בחינות, בנוקבא, ובדכורא, ובאימא, של הנוקבא הוא של ציצית, ועליו אמרו שדומה לים, ושל הזכר הוא כו' ועליו אמרו שדומה לרקיע, והיא סוד המשכן, ויש ג\"כ סוד תכלת מארץ ישראל כו' והא תכלת הגמור בסוד כסא הכבוד, והוא של כהן גדול, ע\"כ. עלץ לבי בה', שזכיתי לכוין אל האמת אשר גילה לנו רבינו האר\"י הקדוש זי\"ע, ועם האמור אפשר ליתן טעם, למה אינו עולה אלא אחת לשבעים שנה, לרמוז, שזה התכלת אינו אלא מהנוקבא שהוא בת שבע, כנודע, ואולי לבגדי כהן גדול, בזמן שהיו צדיקים גמורים, ומשוחים בשמן המשחה, היו מכוונים לצוד אותו במקומו, מהמובחר, על ידי שם, אמנם הזקן הנזכר נראה שלא היה מתרמי ליה אלא מהבינונים, מכיון שלא היה אלא אחר החורבן\" עכ\"ל ז\"ל: ", + "והנה כבר במאמרנו הקטן \"שפוני טמוני חול\" שקלנו וטרינו בדבריו, ותמיהני במה דאסברה לה מיסבר בתמיהת רבי יוסי ומי מצוי, הרי אינו עולה אלא אחת לשבעים שנה, ואז היו פוצעין אותו ומוציאין את דמו ומצניעין על כל השבעים שנה עד שיעלה שנית, דמשמע מדבריו שבתוך השבעים שנה לא היה החלזון נמצא כלל, והקשיתי על זה מש\"ס מפורש במס' שבת (כו.) ומדלת הארץ השאיר נבוזרדאן רב טבחים לכורמים וליוגבים (ירמיהו נ״ב:ט״ז) יוגבים אלו ציידי חלזון מסולמות של צור ועד חיפה, ולפי הבנתו יפלא, וכי השאיר אותם לדבר שהוא אחת לשבעים שנה, וגם לשון ציידי חלזון משמע שהיו תמיד ציידי חלזון על זה השיבנו אחד מן החברים יצ\"ו, שיש לומר דהא דעולה אחת לשבעים שנה הוא אחר החורבן, כמו כל הדברים דחשיב הש\"ס שנתמעט מציאותם משחרב הבית, והאי קרא דמדלת הארץ הוא בשעת חורבן בית ראשון קודם בית שני, ואז היה עוד התכלת במציאות ומצוי לצודו תמיד. אכן זה אינו, והאמת יורה דרכו, דהך ברייתא דקתני ועולה אחת לשבעים שנה סתמא מיתניא באין הבדל בפני הבית או שלא בפני הבית, וכן מבואר מדברי הספרי דבי רב גופיה, דהא טעמא קא יהיב למילתיה שהוא לרמוז שזה התכלת אינו אלא מהנוקבא שהיא בת שבע כנודע, וזה הרמז שייך תמיד. ובאמת לענין עיקר פירושו בתמיהת רבי יוסי מי מצוי מתפרש שפיר פירושו ז\"ל, גם לפי מה שהסברנו דעולה אחת לשבעים שנה, שאז פרה ורבה ומתרבה ואז מצוי הרבה, אכן גם אחר כך, אף שאינו מצוי כל כך, מ\"מ אפשר שיהיה ניצוד באקראי, ממה שנשאר בים על כל השבעים שנה מאותו עת שעלה להרים ונתרבה, וזה הזקן שאמר שעיקר פרנסתו הוא מחלזונות, תמה רבי יוסי ואמר ומי מצוי כל כך הרבה שיהיה יכול להתפרנס ממנו, ואולי זה ג\"כ כוונת הספרי דבי רב, מיהו עיקר פירושו ז\"ל אזיל כפי גירסת הפסיקתא זוטרתא בהספרי, ופירושנו במאמרנו (שם) אזיל כפי גירסא שלפנינו עיקר, זולת זה אין דבר חוצץ בינינו, שגם ממוצא דבריו ז\"ל נשמע כמו שבארנו, שלא היה כאן שום גניזה בתכלת של ציצית, והוא מצוי במציאות, ורק המובחר הוא גנוז ויעלה ביום ביאת משיח בבי\"א, כדאיתא בספר הקנה הקדוש שעל המצות יעו\"ש, והיה גניזתו תמיד, וככל דברים המצויים גם עכשיו ואיתמר עליהם שהמובחר שבמין שמור לעתיד לבא. ", + "וזהו ג\"כ פשטות ביאור האגדה דמס' ב\"ב (עד:) דעתידה דשדיא תכלתא בה לצדייקיא לעלמא דאתי, שהעירוני עלה במאמרנו מלבד סוד פנימיות הענין כמו שנתבאר בקנה (שם) ולא נתחדש גניזה בתכלת כלל בשום זמן מהזמנים, ובאמת שכן מורה לשון רבי יוסי בתמיהתו, ומי מצוי, לא תמה אלא מי מצוי, אבל לא תמה בלשון ובזמן הזה מי איכא, וכן מבואר מפלוגתא דרבי ורבנן וסבירא ליה לרבי דמעכבין זה את זה, ואי אחר החורבן נגנז התכלת, א\"כ יפלא וכי פטר רבי את עצמו ובני דורו ממצות ציצית וכמו שתמה הרמב\"ן על הרז\"ה ז\"ל במס' שבת (פ\"ב) כמו שהבאנו לעיל (פרט חמישי), ואי דמ\"מ היה נוהג את עצמו ובני דורו במצות לבן מדרבנן, זכר למצות ציצית, א\"כ מה השיב הרמב\"ם על הרז\"ה (שם), וז\"ל יראנו היכן תקנו חכמים זו התקנה יעו\"ש, ומאי קושיא הלא מבית דינו של רבי גופיה למדנו זאת, ואפילו לכשתמצא לומר, דבאמת בימי רבי כבר היה נגנז החלזון, ורק שעדיין היה לרבי ובני דורו תכלת ממה שנשאר תכלת מקודם החורבן קודם שנגנז, אכתי תקשה, מכיון שבימי רבי כבר היה נגנז החלזון, ואי אפשר לעשות תכלת מחדש, א\"כ אף שנשאר עוד תכלת מקודם החורבן, כבר ידע שסוף כל סוף יופסק התכלת, וא\"כ היה יודע שפוטר דורות הבאים אחריו ממצות ציצית, והדר תקשה כנ\"ל, אלא נראה ברור, דלא היה גניזה בתכלת כלל, וביטול מצות התכלת התחיל בדורות האחרונים בימי הגאונים, מסיבה שזכרנו במאמרנו הקטן (שם), ובפתיחת מאמרנו הנוכחי, אבל בימי רבי, שהיו אז ישראל במעלה העליונה השיגו התכלת, וכמו שבארנו שבימי חכמי הש\"ס היה מצוי ליחידי סגולה, ולפעמים לכל ישראל כפי זמן מעמד מצבם, ורק אח\"כ מקושי ותוקף עול הגלות הופסקה, ונשכח קיום מצות תכלת לגמרי, אבל עצם התכלת במציאות בעולם, ואפשר להשיגו אחר החיפוש בעזר הש\"י, ושמעינן מיניה דהספרי דבי רב, שהרבה מינים הם בתכלת, יש מובחר ומובחר דמובחר וגם פשוט שרק דמיון קצת הוא דומה לים, וכמו שנתבאר לעיל (פרט השני), דהרבה מראות הם בתכלת: ", + "והנה בירושלמי מס' מעשר שני (פ\"ה ה\"ב) אר\"א זאת אומרת שבית המקדש עתיד להבנות קודם מלכות בית דוד, וכן הוא במדרש הנעלם (תרומה קלט) ביהמ\"ק קודם לקיבוץ גליות, ואל תתמה א\"כ למה סדרו אנשי כנה\"ג בסדר שמונה עשרה ברכת מקבץ נדחי עמו ישראל קודם בונה ירושלים, דברכת בונה ירושלים קאי על עיר וחומות ירושלים וזה יהיה אחר קיבוץ גליות, כדאיתא במדרש תנחומא (פ' נח) ארשב\"נ מסורת אגדה הוא, שאין ירושלים נבנית עד שיתכנסו הגליות יעו\"ש, אבל בנין בית המקדש יהיה קודם בנין העיר וחומת ירושלים, כדאיתא בזוה\"ק (משפטים קח:), הטיבה ברצונך את ציון תבנה חומות ירושלים אקדים מוחא והדר קליפא כו' יעו\"ש, ומה שלא קבעו ברכה לבנין בית המקדש, נראה שהוא בכלל ברכת גואל ישראל, שזהו אתחלתא דגאולה, שישיגו רשות לבנות בית המקדש, ולהכי סדרוה קודם ברכת קיבוץ גליות, ומיושב בזה ענין שתי ברכות הללו דברכת הגאולה שחותם בה גואל ישראל, וברכת קיבוץ גליות שחותם בה מקבץ נדחי עמו ישראל, שנסתבכו בזה הרבה ממפרשי התפלה, באבודרהם, שנראה ככפל ענין במלות שונות, ולפי מה שנתבאר ניחא. והנה מבואר מכל זה שבנין בית המקדש כשנזכה יהיה קודם ביאת המשיח, ולזה על כרחך נצרך לתכלת, ועל כרחך שבאמת לא נגנז התכלת, והוא במציאות להשיגו אחר החיפוש ע\"י הסימנים שנתנו חז\"ל, כי באמת על ידי נביא אי אפשר להחזיר מציאות התכלת, שאין הנביא רשאי לחדש דבר מעתה כו', ואין בכח הנבואה להחזיר הלכה שנשתכחה, כדאיתא בתמורה (יד.), ועיין רמב\"ם (סופ\"ט מה' יסוה\"ת) ובהקדמתו לפי' המשנה, והגם שיש לחלק בין בירור בספיקא דדינא, לבין בירור בספק במציאות, ויש ראיה לזה מש\"ס שבת (קח.) ונדרים (כ:), מיהו החזרת התכלת, נראה דהוי בירור הלכה, שזה הוא החלזון להוציא ממנו התכלת שצותה התורה, וזה אי אפשר להחזיר בכח נבואה, אם לא על ידי חיפוש בכח התורה, ע\"י סימנים שנתנו חז\"ל: ", + "ולכאורה, סבור הייתי להביא ראיה, על מציאות התכלת בזמן הזה, מדברי רבינו ברוך בעל ספר התרומה בשם ר\"ח מפאריש, הובא בספר כפתור ופרח (פ\"ו) וז\"ל אמר אלי מהר' ברוך שר\"ח דפאריש אמר לבוא לירושלים בשנת י\"ז לאלף הששי ושיקריב קרבנות בזמן הזה, ואני מטרדותי לא שאלתיו מה נעשה מטומאתנו ואנה הכהן המיוחס, אנכי בדרך נזכרתי הלכה שאין לחוש על הטומאה בקרבנות ציבור ע\"כ יעו\"ש, ובכפות תמרים למהר\"ם ן' חביב חידושי סוכה (לד:) ובשאילות יעב\"ץ (ח\"א סימן פ\"ט) יעו\"ש. ודבר תימה הוא שכולם לא העירו על העדר בגדי כהונה בזמן הזה, שאין חלזון ותכלת. ונראה מזה לכאורה כי בהכרח לומר שהר\"ח מפאריש היה מצוי לו החלזון, או סבור היה שאפר להשיגו, כמו שנתבאר שהחלזון היא במציאות ואפשר להשיגו אחר החיפוש: ", + "אמנם, באמת אין מזה ראיה כלל, דהרי בלא\"ה על כרחך שלא היה רוצה הר\"ח להקריב הקרבנות ע\"י כהן גדול, שהרי פשיטא שבגדי כה\"ג אין בידינו לעשות לחסרון אבני חשן ואפוד דבעיא שמיר וליכא, ועל כרחך שהיה רוצה לעבוד על ידי כהן הדיוט, ובגדי כהן הדיוט אפשר לנו לעשות, א\"כ מתכלת נמי לא קשיא מידי, דאפשר דסבירא ליה דלא הוי כלל תכלת בבגדי הדיוט, שוב מצאתי בתשובות חתם סופר (חיו\"ד סימן רל\"ו) שהביא ג\"כ דברי הכפתור ופרח הנ\"ל, וכתב עלה וז\"ל, והנה מבגדי כהונה לא שאלנו, כי פשוט הוא שאין כה\"ג מעכב, ונוכל להקריב בלעדו עכ\"ל יעו\"ש, נראה כוונתו כמו שכתבנו, והגם שדוחק לומר שהר\"ח מפאריש פסק הילכתא כמ\"ד אבנטו של כהן הדיוט הוא של בוץ ולא היה כלאים כלל, דהא פלוגתא דרבי ורבי שמעון ברבי אלעזר הוא במסכת יומא (יב:) וקי\"ל הלכה כרבי מחבירו, וגם סתמא דמתני' (רפ\"י דכלאים) כוותיה, דקתני אין הכהנים לובשין במקדש אלא צמר ופשתים, ולשון כהנים משמע כהנים הדיוטים, עיין רע\"ב ותוי\"ט, והכי מפורש בתוספתא (שם) להדיא בגדי כהנים ובגדי כהן גדול אין בהם משום כלאים, אלמא דבגדי כהנים הדיוטים נמי אית בהם צמר, וכך אזיל סתימת הש\"ס ערכין (ג:) הכל חייבים בציצית כהנים כו' כהנים איצטריכא ליה, ס\"ד הואיל ואשתרו כלאים לגבייהו כו' יעו\"ש, וכך משמע מש\"ס שבת (כא.) מאי לאו דכלאים כו', והרי ברייתא על כרחך בבגדי כהן הדיוט איירי, דבגדי כה\"ג גונזין אותן ואין מניחין לפתילות, כמו שכתב הרמב\"ם בהל' כלי המקדש (פ\"ח ה\"ה), אכן נראה דהר\"ח מפאריש סבירא ליה, נהי דאבנטו של כהן הדיוט היה כלאים, היינו שהיה רקום בצמר לבן, אבל תכלת וארגמן ותולעת שני לא היה בו, וכדעת הרמב\"ם ז\"ל (שם הלכה א') ועיין במשנה למלך (שם הלכה א' והלכה ב'). ", + "אמנם כל זה ניחא בדעת הר\"ח מפאריש, שרק היה רוצה להקריב קרבנות במקום מזבח בלא בית, אבל בהא דמבואר מכל הנהו דוכתי דאמרן, דעוד קודם קיבוץ גליות טרם ביאת משיח בית המקדש, עתיד להבנות, ולבנין בית המקדש ודאי צריכין תכלת לפרוכת המבדילות בין קודש לבין קדש הקדשים, עיין כתובות (קו.) ובתוס' זבחים (לג. ד\"ה וליעבד פשפש) והפרוכת צריכה להיות נארגת מד' מינים תכלת וארגמן ותולעת שני ושש, עיין יומא (עא.) וברמב\"ם (שם פ\"ז הלכה ט\"ז) ואי דנגנז התכלת ואינו במציאות כלל, א\"כ בנין בית המקדש קודם קיבוץ גליות וביאת המשיח ותחית המתים הוא מן הנמנעות, מחמת חסרון התכלת, וכדאמרן דרק ע\"י כח פלפולה של תורה אפשר להחזיר הלכה שנשתכחה, אבל לא ע\"י נביא, ואפילו המשיח לא יכול לחדש דבר, או להזכיר נשכחות, מטעם זה דלא בשמים היא, כמו שמפרש בפי' המשנה להרמב\"ם ז\"ל (פ\"ק דסנהדרין מ\"ג), כפי הנוסחא המובא בתשו' רלנ\"ח באגרת הסמיכה יעו\"ש. והא דאמרינן כמה פעמים בש\"ס, אם יבא אליהו ויאמר או לכשיבא אליהו ויברר, ובמסכת בכורות גבי חזיר שכרוך אחר רחל עד יבא ויורה צדק, אין הכוונה שיתברר בנבואה, אלא הכוונה שאז יחיו המתים, ומשה רבינו עמהם כהא דיומא (ה:) ונדה (ע:) יעו\"ש, וזהו בכח התורה שמרע\"ה יגיד לנו מה שמקובל מאז מסיני, וכן הוא להדיא בזוה\"ק (צו כח.) שכל מה שיברר אליהו בהלכה יהיה מפי מרע\"ה, והוא לא ישמש רק לפה ולתורגמן יעו\"ש, וא\"כ התכלת לצורך בנין המקדש שיהיה קודם קיבוץ גליות ותחית המתים, אי אפשר שיוחזר ע\"י נביא. ", + "הן אמת שיש לומר, שאז בזמן שיהיה בנין המקדש, יתרבה הדעת, ויהיה ב\"ד הגדול ורוח הקודש יופיע בבית מדרשם, להחזיר עטרת התכלת ליושנה, על ידי פלפולם בכח התורה. וכמו שכתב הרמב\"ם בפי' המשנה (שם) לענין החזרת הסמיכה, וז\"ל ויראה לי כי הסנהדרין ישובו קודם הגלות המשיח, שכן אמר ואשיבה שופטיך כבראשונה ויועציך כבתחלה אח\"כ יקרא לך עיר הצדק, וזה יהיה בלי ספק כשיכין הבורא לבות בני אדם ותרבה תשוקתם להשם לתורה, ותגדל תומתם לפני בוא המשיח עכ\"ל, אבל אנו בענינו בעו\"ה, עדיין לא הגענו לידי מעלה זו. אכן באמת כבר העיר בתשובת רלנ\"ח באגרת הסמיכה, דמברייתא דמכילתא (סו\"פ יתרו) מניין שאין ממיתין אלא בפני הבית, ת\"ל מעם מזבחי תקחנו למות, אם יש לך בית אתה ממית, ואם לאו אין אתה ממית יעו\"ש, ומבואר מזה שלא יהיה ב\"ד הגדול קודם בנין ביהמ\"ק, ומכח זה השיג על הרמב\"ם ז\"ל שכתב שהסנהדרין ישובו קודם הגלות המשיח, ומכח זה נדחק במה שנראה מסדרן של אכה\"ג בסדר שמונה עשרה ברכות התפלה, שהשבת השופטים תקדם לבנין ביהמ\"ק ולביאת המשיח יעו\"ש. אמנם לפי מה שבארנו לעיל, דבנין ביהמ\"ק יהיה ראשונה לכל ואתחלתא דגאולה, ועל זה נסדר ברכת גואל ישראל, ואחר כך קיבוץ גליות, ועל זה נסדר ברכת תקע בשופר, ואח\"כ השבת השופטים, ועל זה נסדר ברכת השיבה שופטינו, ואח\"כ ביאת המשיח, וע\"ז נסדר ברכת את צמח, וא\"כ אין כאן סתירה כלל מהמכילתא לסדר אכה\"ג, דהמכילתא על בנין בית המקדש קאי, וקאמר דקודם בנין ביהמ\"ק אין סנהדרין, וצריך להיות מקודם בנין הבית ואח\"כ אפשר שיהיה סנהדרין, וכך הוא ג\"כ סדר אכה\"ג תחלה בנין הבית ואח\"כ השבת שופטים קודם קיבוץ גליות וביאת המשיח, ומיושבין דברי רמב\"ם ז\"ל, דלא קאמר אלא שהסנהדרין ישובו קודם ביאת המשיח, כדמוכח ג\"כ בעירובין (מג:) דאליהו לב\"ד הגדול אתא, אלמא שיהיה ב\"ד הגדול קודם ביאת משיח ואליהו ז\"ל, אבל אין הכי נמי שקודם השבת השופטים יהיה בנין הבית, כדמוכח מהמכילתא. ומעתה הרי מבואר דקודם בנין הבית לא יהיה ב\"ד הגדול וסנהדרין, ועל כרחך דהתכלת הוא במציאות, ואפשר לכל ב\"ד שיהיה, אפילו אינו ב\"ד הגדול, שישיגו החלזון לכתלת, עפ\"י סימנים שנתנו בו חז\"ל, אחר החיפוש שיחפש אחריו, וכן הוא מבואר להדיא, מלשון הירושלמי מס' מעשר שני (שם) גופיה, דבעת שיבנה בית המקדש קודם קיבוץ גליות לא יהיה ב\"ד הגדול אלא ב\"ד פשוט, דזה לשון הירושלמי, אמר רב אחא זאת אומרת שביהמ\"ק עתיד להבנות קודם מלכות בית דוד, דכתיב ובדם ענבים סותה ואת אמרת הכין יעו\"ש במפרשים ופני משה, שזה הוא עיקר הגירסא ונדחקו הרבה בפי' הירושלמי. ", + "ונראה לפרש על נכון, על פי מה דמבואר במדרש רבה (פ' ויחי) ודם ענבים סותה אין סותה אלא טעות, כדכתיב כי יסיתך אם יטעו בהלכה תהא מתכבסת בתחומו יעו\"ש, והכוונה על לעתיד, שישובו השופטים ויהיה ב\"ד הגדול יושבין בלשכת הגזית בתחומו של יהודה, ויתבררו כל ספיקות בהלכה ומחלוקת שהיה בכל דור ודור עד ביאת משיח, ועיין תשובות חות יאיר (סימן קצב) שהעתיק מדרש זה בתוספות לשון קצת, כבס ביין לבושו שהוא מחוור להם דברי תורה, ובדם ענבים סותה שהוא מחוור להם טעותיהן, א\"ר חנן אין ישראל צריכים למלך המשיח כו' יעו\"ש, מבואר מפורש דאלעתיד קאי שאז יהיה ב\"ד הגדול בחכמה ובמנין, מכל בתי דינין שעמדו לישראל, מימות יהושע בן נון עד אותו זמן. ומעתה מובן שפיר, ביאור לשון הירושלמי, דעל מתני' קאי דקתני רי\"א משחרב ביהמ\"ק היה התנאי הזה, ותנאי היה אימתי שיבנה המקדש יחזור הדבר לכמות שהיה, והוצרכו להתנות כן, כמו שביאר התוי\"ט משום שאין ב\"ד יכול לבטל דברי ב\"ד חבירו אלא א\"כ גדול הימנו בחכמה ובמנין, כדתנן במסכת עדיות (פ\"ק) ואע\"פ שבטל הטעם שבשבילו נתקן, כדאמרינן במסכת ביצה (ה:) וחששו שמא אותו ב\"ד שיהיה בבנין המקדש שלעתיד בב\"א, לא יהיו גדולים מהם בחכמה ובמנין, לפיכך הטילו הם עצמם תנאי בדבר, שאימתי שיבנה ביהמ\"ק תבטל התקנה ממילא, ועלה קאי וקאמר רב אחא זאת אומרת, מדחששו על ב\"ד שיהיה אז שלא יהיו גדולים מהם בחכמה ובמנין, ש\"מ שביהמ\"ק עתיד להבנות קודם מלכות בית דוד, דאי בנין המקדש יהיה אחר ביאת המשיח, תקשה דכתיב ובדם ענבים סותה כנ\"ל שאז יהיה ב\"ד הגדול בחכמה ובמנין, מכל בתי דינין שעמדו להם לישראל מימות יהושע בן נון, ואת אמרת הכין שחששו שאז לא יהיה ב\"ד הגדול מהם בחכמה ובמנין, אלא על כרחך ש\"מ, שבית המקדש עתיד להבנות קודם ביאת משיח, ואז לא יהיה עדיין ב\"ד הגדול כלל, שלא יהיה עדיין השבת השופטים, וקרא דובדם ענבים סותה, הוא על ב\"ד הגדול שבשעת ביאת משיח קאי, ופי' זה נכון וברור בעזהש\"י, ומבואר מזה דב\"ד שבאותו עת, לא יהיה ב\"ד הגדול, ועל כרחך שלא נגנז התכלת, ואפשר להשיג החלזון ע\"י הסימנים שנתנו בו חז\"ל: ", + "ג] על דברינו, בביטול טענה השניה, שכתבנו שלא בא בתורה מפורש צורך החלזון בתכלת יעו\"ש, נשאלנו דלמא שם תכלת שבא בתורה פירושו חלזון, שבלשון תורה החלזון נקרא תכלת, ויש קצת סמך לשאלה זו, ממה שמצינו בלשון חכמים ג\"כ, מין רמש בשם תיכלא, במסכת ברכות (נו.) נפל תכלא בכלהו שיראי ופירש\"י נפל תכלא, תולע יעו\"ש, אכן באמת דבר זה אין צריך תשובה, כי פשוט ומבואר הוא, דתכלת שבתורה הוא שם המגביל גוון ומראה הצבע, כמו שם אדום שחור ירוק, והוא מבואר למעיין בזוה\"ק בכמה דוכתי, בביאור שם תכלת, וכמו שנתבאר לעיל (פרט השני), וכן מוכח לשון התוספתא תכלת אין כשרה אלא מן החלזון שלא מן החלזון פסולה, אלמא תכלת שם הצבע ואיכא נמי שלא מן החלזון אלא שהיא פסולה, וגם שם תכלא שבמס' ברכות (שם) על התולע אינו שם העצם, אלא בהשאלה על שם שזה התולע מכלה הבגדים, וכן מוכח להדיא דתכלת שם הצבע ולא שם החלזון מירושלמי מס' כלאים (פ\"ט ה\"א) שיתבאר להלן: ", + "ד] במה שכתבנו שכל מה שהוא בקבלה מ\"מ צריך שיהיה מדויק ומודרש מקראי, והבאנו מה דכייל בזה הרמב\"ם ז\"ל בהקדמתו לפי' המשנה, קצרנו קצת, ויסוד כלל זה הוא כך, שכל הלכה מקובלת צריכה להיות באחת משתי פנים, או שיאמרו עליו מפורש שהוא הלכה למשה מסיני, או שימצא לה סמך במקרא, ובזה נפטרו חז\"ל לומר עליו שהוא הלכה למ\"מ, כיון שיש לה רמז בקראי, וכך הוא שיטת רש\"י ז\"ל במסכת סנהדרין (פא:) מי שלקה ושנה ב\"ד מכניסין אותו לכיפה כו' ובעי גמרא והיכא רמיזא אמר ריש לקיש תמותת רשע רעה (תהילים ל״ד:כ״ב) ופירש\"י והיכא רמיזא, ודאי הלכה למשה מסיני הוא, הך עונש דכיפה, ומיהו היכא רמיזא מקצת יעו\"ש, ולכאורה כיון דהלכה למשה מסיני היא, למה בעי כלל היכא רמיזא, ונראה כדאמרן, כיון דלא מצינו מפורש לחז\"ל שיאמרו על זה שהוא הלמ\"מ להכי בעי היכא רמיזא, וכיון דרמיזא בקראי שוב נפטרו לומר הלכה למשה מסיני היא, והגם דמייתי עלה קראי דדברי נביאים, מיהו כיון דליכא מידי דנביאי דלא רמיזא באורייתא, ודאי איכא רמז לזה בתורה, והרבה יש להאריך בכלל זה, עיין ברמב\"ן ומגלת אסתר (שורש א') ובתשובות חוות יאיר (סימן קצב), אלא שאין כאן מקומו, ובעזהש\"י נתבאר אצלנו באורך בקונטרס הכללים, ובאמת כי מדברי הירושלמי מסכת כלאים (פ\"ט ה\"א) שיתבאר בסמוך, דיליף על תכלת שבא מדבר שיש בו רוח חיים בהקישא מתולעת שני, מוכח ג\"כ שהצרכת חלזון לתכלת אינו מהלמ\"מ, דאי מהלכה למשה מסיני, היקשא משום ארגמן איצטריך ליה: ", + "ה] במה שבארנו, דטעם הצרכת חלזון לתכלת, הוא משום דבעינן שתהא צביעה מתקיימת ועומדת ביפיה, וקים להו לחז\"ל דשלא מן החלזון אין הצביעה עומדת מתקיים ביפיה, העיר על זה אחד מהחברים יצ\"ו דא\"כ תקשה למה פטרו עצמן כל הדורות שלפנינו מן התכלת לחסרון מציאותו, הרי כיון שאי אפשר להשיג החלזון יהיה חובה לקחת חוטי צמר צבוע תכלת מדבר אחר במקום חלזון, כי היכי שלא תשתכח תורת תכלת, וכמו אתרוג הפסול שפסולו מן התורה, מ\"מ בשעת הדחק שאי אפשר בכשרים מקיימים בפסולים, כי היכי שלא תשתכח תורת אתרוג, כמו שכתבו התוס' והרא\"ש במסכת סוכה (לא. ושם) ולדעת כמה פוסקים, אפילו ברוכי נמי מברכינן עלייהו, מהאי טעמא יעו\"ש, ובשלמא אי אמרת, דהצרכת חלזון לתכלת הוא מגזרת הכתוב או מהלכה למשה מסיני, שפיר דהויא כל אינך צבע תכלת שלא מן החלזון, אינו מינו דתכלת כלל, והויא דומיא דפריש ורמון לגבי אתרוג, דאמרינן במסכת סוכה (שם:) מהו דתימא לייתי, כי היכי שלא תשתכח תורת אתרוג, קמ\"ל זימנין דנפיק חורבא מיניה דאתי למיסרך יעו\"ש, אבל למה שבארנו שאין פסול שאר צבע התכלת מגזרת הכתוב או מהלכה למשה מסיני מפורש, אלא משום דבעינן צבע המתקיים ועומדת ביפיה, ושאר צבע שלא מן החלזון, קים להו לחז\"ל שאינה עומדת ביפיה, א\"כ הויא להו גם שאר צבע התכלת שלא מן החלזון מיניה אלא שפסול, והוי כמו אתרוג הפסול לגבי כשר, דבדאי אפשר לקיומי בכשרים, צריך להביא פסולים, משום שלא תשתכח תורת אתרוג, ולמה פטרו עצמן כל הדורות שלפנינו לגמרי מן התכלת, הוי להו להביא תכלת שלא מן החלזון, כי היכי שלא תשתכח תורת תכלת, הוי להו להביא תכלת שלא מן החלזון, כי היכי שלא תשתכח תורת תכלת, ויפה העיר, ברם אשתמיטתיה ש\"ס ירושלמי מפורש במסכת כלאים (פ\"ט ה\"א) תכלת וארגמן ותולעת שני (שמות כ״ה:ד׳) מה תולעת שני דבר שיש בו רוח חיים, אף כל דבר שיש בו רוח חיים יעו\"ש, הרי דגזירת הכתוב הוא בתכלת, דצריך שיבא מבעל חי דוקא, ולא מדומם או צומח, ואנן בעניותין לא באנו לידי מדה זו, לבאר טעם הצרכת חלזון לתכלת, משום דבעינן שתהא צביעה העומדת ביפיה, אלא כלפי מה דקתני בתוספתא, תכלת אין כשרה אלא מן החלזון, שלא מן החלזון פסולה, בהא הוצרכנו לבאר הטעם דמבעל חי אחר פסול, משום דבעינן שתהא צביעה העומדת ביפיה, וקים להו דמבעל חי אחר שלא מן החלזון אינה צביעה העומדת ביפיה, אבל טעם פסול תכלת הבאה מדומם וצומח לא הוצרכנו לבאר כלל, דזיל קרי בי רב הוא ירושלמי מפורש הנ\"ל, וזה הירושלמי היה בהעלם עין מהרבה גדולים חקקי לב ומבעל התשובה שבנודע ביהודה (או\"ח סימן ג) יעו\"ש. ומעתה שפיר פטרו עצמן הדורות שלפנינו מתכלת לגמרי, כי תכלת משום בעל חי לא היה שכיח כלל, ותכלת מדומם וצומח הגם דשכיח, אבל ודאי לאו מיניה דתכלת הוא כלל, דהא גזירת הכתוב הוא דתכלת הוא מבעל חי דוקא, והוי כמו פריש ורמון לגבי אתרוג דלא מייתינן, כי היכי דלא ליפוק מיניה חורבא דאתי למסרך: ", + "מיהו, אנן השתא בעניותין דאשכחנא בעזהש\"י החלזון להוציא ממנו צבע התכלת, הרוחנו בזה, דאפילו יהיה מי שלבו נוקפו לספק, שמא לא קרינו לחלזון האמתי שדברו עליו חז\"ל, מ\"מ יהיה מחויב להטיל התכלת בציציותיו, דהרי עכ\"פ הא ודאי מינו דתכלת הוא, ולא גרע מאתרוג פסול לגבי אתרוג כשר, דבדאי אפשר לקיומי בכשר, מחויב להביא הפסול, מיהו מלבד זה הרי כבר בארנו לעיל (פרט החמישי) דאפילו לא יהיה אלא ספק תכלת, מחויב להטיל מספק, דספיקא דאורייתא הוא ולחומרא, ובפרט דבקושטא כל איש ישר ומעיין בצדק יודה על האמת, כי ודאי תכלת הוא ולית ביה ספיקא כלל: ", + "ודע דמזה הירושלמי יש לעיין קצת ולהעיר בלשון הרמב\"ם ז\"ל (ה' כלי המקדש פ\"ח הי\"ג) שכתב, וז\"ל, הארגמן הוא הצמר הצבוע אדום, ותולעת שני הוא הצמר הצבוע בתולעת ע\"כ. משמע לכאורה דרצונו לומר ההבדל בין ארגמן לתולעת שני, שארגמן צבוע אדום בעלמא שלא מתולעת בעל חי, ותולעת שני הוא הצמר הצבוע מתולעת שהוא בעל חי, דליכא למימר, דהכי קאמר הארגמן הוא הצמר הצבוע אדום, ותולעת שני הוא הצמר הצבוע בתולעת ואינו אדום, שהרי תולעת שני נמי אדום הוא, ומקרא מלא הוא בישעיה, אם יאדימו כתולע, וא\"כ אין בין תולעת שני לארגמן בענין האודם כלל, ועל כרחך שכוונת הרמב\"ם לחלק באיכות ותולדות האודם, שתולעת שני הוא הצבוע אודם בתולעת, וארגמן הוא הצבוע אודם שלא בא מבעל חי, וזה תמוה, דהרי בירושלמי יליף לה בהיקשא תכלת וארגמן ותולעת שני, מה תולעת שני דבר שיש בו רוח חיים, אף כל דבר שיש בו רוח חיים, ולזה נראה דבקושטא כוונת הרמב\"ם ז\"ל לחלק ביניהם בענין הצבע, והכי קאמר הארגמן הוא הצמר הצבוע אדום, כלומר אדום ביותר, ותולעת שני הוא הצמר הצבוע בתולעת, כלומר שאינו אדום כל כך, וכמו שכתב הרד\"ק ז\"ל בפירושו לדברי הימים (ב' ב') ארגמן תרגומו ארגוונא והוא צבע אדום, וכרמיל הוא צבע אדום ג\"כ, אלא שארגמן הוא צבע אדום שקורין לאק\"א, וכרמיל הוא תולעת השני והוא צבע הכרמי יעו\"ש, שמבואר מדבריו שהתולעת שני אין צבעו אדום כל כך כארגמן, ופי' הרד\"ק בארגמן הן הן דברי הרמב\"ם בפירוש המשניות מסכת כלאים (רפ\"ט) שכתב וז\"ל ארגמן הוא הנקרא בערבי ארגוון, והוא הצמר הצבוע בצבע לאכ\"א יעו\"ש, ועיין חולין (כח.) לא בחיה דקא בעי ליה לדמיה ללכא, ובפירש\"י (שם), וא\"כ באמת שניהם ארגמן ותולעת שני מדבר שיש בו רוח חיים, אלא ההבדל ביניהם, שארגמן הוא אדום ביותר, ותולעת שני אינו אדום כל כך, ומקור הדברים הוא בפסיקתא רבתי דרב כהנא (פסקא דמתן תורה) כשעלה משה למרום פתח הקב\"ה שבעה רקיעים, והראהו בית המקדש של מעלה והראהו ארבע צבעונים שעשה מהם משכן, שנאמר (שמות כה) והקמות את המשכן כמשפטו אשר הראית בהר, אמר לפניו רבונו של עולם איני יודע דמות ארבע צבעונים, אמר לו חזור לימינך, חזר וראה גדוד של מלאכים שלובשין לבוש דומה לים, אמר לו זו היא תכלת, אמר לו חזור לשמאלך, חזר וראה אנשים לובשין לבוש אדום, אמר לו מה אתה רואה, אמר לו אנשים לובשין לבוש אדום, אמר לו היא ארגמן, אמר לו חזור לאחוריך, וראה גדוד שהם לובשין לא אדום ולא ירוק, אמר לו זו היא תולעת שני, חזר לפניו וראה לפניו גדודים שהם לבושים לבוש לבן, אמר לו זה הוא שש משזר ע\"כ יעו\"ש. הרי הדבר מפורש בפסיקתא ששניהם אדומים אלא שתולעת שני אינו אדום כל כך כמו ארגמן, ומסולק בזה השגת הראב\"ד ז\"ל (שם), שכתב לי נראה שארגמן ארוג משני מינים, או משלשה צבעים, על כן נקרא שמו ארגמן ע\"כ. והנה הדבר מפורש בהפסיקתא שארגמן הוא אדום ביותר כהרמב\"ם ז\"ל, אכן באמת גם דברי הראב\"ד ז\"ל יש להם מקור נאמן מדברי הזוה\"ק תרומה (קלט.) וארגמן דא כנופיא דכליל כל גוונין כחדא יעו\"ש, ובאידרא רבה קדישא (קמא:) מהו ארגמן גווני דכלילן תלת גווני יעו\"ש, ובתקוני הזהר (תיקון ע) אית עיינין כלילין מכמה גוונין כגון ארגמן, וכן בזוהר חדש (פ' יתרו) דא חשמל דאיתחזי בגווני כגון ארגוונא ירוק אדום לבן וכן הוא בפ' חוקת בזוהר חדש אלין תלת גוונין חיוור וירוק וסומק אינון לבושי דארגוונא יעו\"ש. ונראה שהראב\"ד ז\"ל לקח מקור דבריו מהזוה\"ק, כידוע שהרבה קונטרסים מהזוה\"ק היו בידי הגאונים, ובאמת אין לזה סתירה מדברי הפסיקתא, דיש לומר דשניהם אמת, דארגמן היה כלול מהרבה מראות לבן אדום ירוק והאדום שבו היה אדום ביותר, והמשנה למלך ז\"ל (שם) העיר בדברי הראב\"ד ז\"ל, וכתב, לא ידעתי כוונתו, למה במינים כתב שתים ובצבעים כתב שלשה צבעים יעו\"ש. ונראה שהראב\"ד ז\"ל נסתפק במאמר הזוה\"ק, וארגמן דא כנופיא דכליל כל גוונין כחדא, אם ארגמן הוא שם הצבע שגוף הצבע שצובעין בו הצמר הוא שכולל בעינו מראה אותם השלשה צבעים ירוק אדום לבן, או שהוא שם האריגה שנארג מלשונות צמר שנצבע כל אחת בפני עצמה זה לבן וזה ירוק וזה אדום, ולהכי במינים כתב שתים, כלומר שארוג בשני מיני צבעים ירוק ואדום, שצמר הלבן לא שייך למיחשביה, שהרי אינו צבוע שכל צמר הוא לבן מתולדתו, ובצבעים כתב שלשה או משלשה צבעים, כלומר שארגמן הוא שם הצבע שצובע כלול שלשה צבעים כאחת ירוק אדום לבן, שאז שייך למיחשב גם הלבנינות, שהרי ג\"כ בדרך צביעה הוא בא, ועוד הרבה יש להאריך בזה, אלא שאין כאן מקומו אלא אגב גררא, ועיקר ענין זה נתבאר בעזהש\"י בחידושנו על הרמב\"ם הלכות כלי המקדש: ", + "ו] במה דשקילנא וטרינא בירושלמי שבת (פ\"ז ה\"ב) ובפי' הקרבן עדה (שם), וכתבנו בתוך דברינו בזה הלשון ולומר דלהירושלמי כמו דמצינו בעצי שטים שצפה יעקב אבינו ע\"ה ברוח הקודש, שעתידין בניו לעשות משכן במדבר, נטע ארזים במצרים, כמו כן הכין להם תכלת ועשה הצבע מדם החלזון והצביעה לשמה כו' יעו\"ש, נשאלתי על זה מגדול אחד ברוסיא, דמה היה מהני הצביעה לשמה, הרי לא נצטוו עדיין על מלאכת המשכן ע\"כ, אמנם הדבר נכון מאד, דהרי אשכחן כמה דברים דבעינן בהו לשמה, ומכשרינן בהו סתמא, משום דסתמא לשמה קאי, כמבואר במשמעתא קמייתא דזבחים יעו\"ש. אמנם בצביעת ועשיית התכלת ודאי בעינן לשמה מפורש, משום דסתמא לאו לשמה קאי, שהרי עושין נמי תכלת וצובעין לבגדי המלך והשרים לאו לשם מצוה. ומעתה שפיר אהני עשיית הצבע והצביעה לשמה, אף שלא נצטוו עדיין, שעל ידי זה לא יהיה עכ\"פ שלא לשמה, ויוכשר זה התכלת משנצטוו דהוי עכ\"פ בגדר סתמא דלשמה קאי, דהא מעיקרא הוכנו לזה, ובאמת מצינו מפורש שכן הוא באמת דעת המדרש רבה שמות (סוף פ' לג) אמר רבי טביומי בשעה שהגיע זמנו של יעקב אבינו ליפטר מן העולם קרא לבניו ואמר להם הוו יודעים שהקב\"ה עתיד לומר לבניכם לעשות משכן, אלא יהיו כל צרכיו מוכנים בידכם, ויש מהם שהתקינו עצמן לדברים, ויש מהם ששכחו, וכשבא משה ועשו המשכן, יש מהם שהביאו מעצמן, ויש מהם שלא הביאו אלא ממה שהיה מונח בידם, שכן הוא אומר כל איש אשר נמצא אתו תכלת וארגמן, ואומר וכל אשר נמצא אתו עצי שטים ע\"כ, ביאור דברי המדרש, דדייק לישנא דקרא דגבי חח ונזם וטבעת כל כלי זהב כתיב כל נדיב לב, וגבי תכלת וארגמן ותולעת שני ועצי שטים, כתיב כל איש אשר נמצא אתו, והיינו משום דמה שהוצרכו לעשות מכסף וזהב היו יכולין לעשות במדבר, ולא היה צריך להיות מוכן לזה מכבר, וסגי מה שנדבו עכשיו, אבל תכלת וארגמן ותולעת שני ועצי שטים לא היה להם במדבר, והיה צריך להיות מוכן לזה מכבר, להכי לא כתיב נדיב לב, שהרי לא התנדבו עכשיו מחדש, אלא כבר במצרים נדבו והכינו לזה, אלא אשר נמצא אתו ממה שנדב והוכן עוד מכבר במצרים, וזה ברור בכוונת המדרש, ובאמת אנן ג\"כ לא דחינן מלפרש כן, אלא משום דלפי זה לא אתיא שפיר לפרש הירושלמי, בהך מ\"ד דלא מחייב משום צידה בחלזון, וכמו שסיימנו שאי אפשר להעמיס כן בכוונת הקרבן עדה, דא\"כ אזדא ליה עיקר פירושו כו' יעו\"ש, ועל כרחך כוונת הק\"ע במה שכתב שהיה להם תכלת ממצרים, היינו ממה שקנו או עשו והכינו לעצמן ולא לצורך מלאכת המשכן, וזה ודאי דבר תימה לומר כן, דאם כן לא היתה הצביעה לשמה, ולזה פירשנו דהך מ\"ד דלא מחייב אצידת חלזון משום צידה, קסבר דחלזון שבמדבר לא היה בו צידה, אלא בנס עלה להם יעו\"ש, ואין זה תימה לומר דהך מ\"ד לית ליה כרבי טביומי שבמדרש רבה, מיהו אידך מ\"ד בירושלמי דמחייב אצידת חלזון משום צידה, יש לומר באמת דלא סבירא ליה דבנס עלה להם החלזון, אלא קסבר כרבי טביומי שבמדרש רבה, שבמצרים הוכנו וצבעו התכלת לשם מלאכת המשכן, ואין צורך למה שהסברנו במאמרנו שם, דבסברא פליגי, ורק דאנו בעניותין לא רצינו לפרש דפליגי במציאות, מיהו השתא הכא שזכינו לדעת רבי טביומי שבמדרש אין זה רחוק ליחס דעה זו גם לאידך מ\"ד שבירושלמי, ולזה המדרש העירנו ידינו הרה\"ג מוהר\"ח ברלין נ\"י: ", + "ז] מה שבארנו בביטול טענה הרביעית, שרק הנוטל חלזון שעלה להרים בחלקו של זבולן בלא דמים, הוא דמתקלקל הצביעה ואינו מועיל כלום משום דהוי כגזל, אבל הצודו בים שלא בחלקו של זבולן בלא דמים לא היה הצביעה מתקלקל יעו\"ש, ראיתי, כי עדיפא מינה נתבאר בחידושינו מכבר למס' ב\"ק (פא.) דאפילו הצודו בים בחלקו של זבולן בלא דמים לא היה הצביעה מתקלקל, וזה לשוננו (שם) בברייתא דעשרה תנאין התנה יהושע כו' ומחכין בימה של טבריא. ונראה דלרבותא נקט בימה של טבריא דלא מיבעיא בים הגדול שודאי מותר לחכות, אלא אפילו ימה של טבריא שהוא ים קטן, ג\"כ מותר לצוד ברשתות ומכמורות, והא דאיתא במס' מגילה (ו.) שנאמר לזבולן שם יזבחו זבחי צדק (דברים לג) סימן זה יהא לך כל הנוטל ממך טרית וחלזון בלא דמים אינו מועיל בפרקמטיא שלו יעו\"ש, היינו כשעלו לארץ בהרים שבחלקו, שטרית וחלזון דרכם להשאר בהרים שסביבות הים כשהים מתגעש וחוזר מגעשו, ובחלקו של זבולן היה בשפע רב, וכדאיתא במסכת מנחות (מג.) שאחת לשבעים שנה החלזון עולה מן הים, ואז היו יכולים ליטול בלא דמים והוי גזל, שכשעולה לארץ לא הותר מתנאין שהתנה יהושע, וכן הטרית דרכו בכל פעם להשאר בארץ בבצעי המים שבהרים שסביבות הים אחר שהים חוזר מגעשו, אבל לצודו בים ודאי מותר לכל, אפילו בחלקו של זבולן, שזה הוא מעשר תנאין שהתנה יהושע ומועיל בפרקמטיא שלו, כיון שאין בזה משום גזל וזבחי צדק קרינן ביה עכ\"ל בחידושינו (שם), ומדוקדק בזה טפי לשון רש\"י ז\"ל במס' מגילה (שם) דדייק לפרש כולן צריכין לך כל אחיך כו' עמים הר יקראו מכל השבטים יתקבצו להריך לקנות שפוני כו' יעו\"ש, והיינו שרק כשעולה להרים בחלקו של זבולן צריכין לקנות בדמים:", + " ", + "ח] ובגוף הענין שנתבאר במאמרנו שם, בביטול טענה הרביעית, דגם לכל העמים החונים על חופי הים, היה מצוי להם תכלת, ומייתינן לה מקראי דכתיבי במפלת צור (יחזקאל כז) תכלת וארגמן מאיי אלישה היה מכסך וגו' רכלי שבא אשור כלמד רכלתך המה רכליך במכללים בגלומי תכלת וגו' יעו\"ש, נתבאר לנו כעת להבין לשון הש\"ס במס' מנחות (מב:) אמר ליה אביי לרב שמואל בר רב יהודה, הא תכילתא היכי צבעיתו לה כו', ולכאורה אינו מובן, אמאי מיוחד לשאול שאלה זו לרב שמואל בר רב יהודה טפי מלאמוראי אחריני, דמשמעות הלשון הוא, דאביי הוי משמע ליה מסברא, דרב שמואל בר רב יהודה צריך לידע זאת, ומאי שנא רב שמואל בר רב יהודה משאר אמוראי, וכפי הנ\"ל מובן היטב. דנראה דרב שמואל בר רב יהודה זה, היינו בר רבי יהודה הנדואה, הנזכר במסכת קידושין (כב:) רבי יהודה הנדואה גר שאין לו יורשין הוה כו' ופירש\"י הינדואה מארץ כושי, כוש מתרגמינן הינדוא יעו\"ש, ועיין יבמות (קא:) ובתוס' (שם ד\"ה ואנא ובסנהדרין לו סוד\"ה חדא) ובארץ הינדוא היו יכולין לצבוע צבע התכלת, שהיה התכלת מצוי שמה, כדמוכח מקרא רכלי שבא וגו' רכליך בגלומי תכלת, ושבא הוא מכלל ארץ כוש כדכתיב (בראשית י) ובני כוש סבא וחוילה וגו', ותרגום יונתן ובנוי דכוש וכו', ושום אפרכיותהום סיניראי והינדיקי וכו' יעו\"ש, והגם דתרגום והינדיקי קאי על וחוילה, ולא על שבא דבסיפיה דקרא, אכן נראה, דכלהו אפרכיות דבני כוש, הגם שחלוקים בשמותיהם, כולן נכללין ג\"כ בשם ארץ כוש, והיינו דתרגם יונתן (ירמיה יג) על כושי הינדואה, וכן מתרגמינן מעבר לנהרי כוש (ישעי' יח) דמעבר לנהרי הודו יעו\"ש, והיינו דכל ארצות כוש נקראים בשם הינדוא, ואין להשיב על זה, הרי בבני שם איכא נמי שבא, כדכתיב (בראשית י) ואת עובל ואת אבימאל ואת שבא, וא\"כ דילמא הא דכתיב במפלת צור רכלי שבא וגו' רכליך בגלומי תכלת, היינו שבא, דבני שם ולא שבא דבני כוש שנקרא הינדואה, וכן משמע לכאורה, שהרי תרי שבא כתיבי במפלת צור רכלי שבא ורעמה המה רכליך בראש כל בשם ובכל אבן יקרה וגו' רכלי שבא אשור וגו' המה רכליך במכלולים בגלומי תכלת וגו', ומשמע דשבא הראשון היינו שבא דבני כוש, ולא נזכר בו תכלת, רק המה רכליך בראש כל בשם, ושבא השני שנזכר בו תכלת, הוא שבא דבני שם, שהרי עם שבא הראשון, מזכיר רעמה שהוא מבני כוש. אכן זה אינו, דודאי שבא הראשון דמפלת צור, היינו שבא דבני שם, דהרי שבא הראשון, היינו שבא דשלמה (מלכים א' י), ומלכת שבא וגו', דהרי בשבא הראשון כתיב המה רכליך בראש כל בשם ובכל אבן יקרה, ובשבא דשלמה ג\"כ כתיב (שם) ותתן למלך וגו' ובשמים הרבה מאד ואבן יקרה לא בא כבשם ההוא עוד לרוב אשר נתנה מלכת שבא למלך שלמה, ושבא דשלמה נראה ודאי, דהיינו שבא שמבני שם סמוך למדינת אשור, שהרי ידוע מקבלת האריז\"ל הקדוש: במה דכתיב (שם) את כל חפצה אשר שאלה, דבא אליה ונולד ממנה נבוכדנצר, עיין פירש\"י (שם) והרי נבוכדנצר היה משרי סנחריב מלך אשור, כדאמרינן בסנהדרין (צה:) יעו\"ש, ואי מלכת שבא היינו שבא דבני כוש, מאי עבידתיה דנבוכדנצר שבא ממנה, להיות משרי סנחריב מלך אשור, אלא ודאי דמלכת שבא היינו שבא דבני שם, הסמוך לאשור, וממשפחה אחת, דגם אשור מבני שם נינהו, כדכתיב (בראשית י) בני שם עילם ואשור וגו', והגם שבמסכת חגיגה (יג.) אמרינן על נבוכדנצר רשע בן רשע בן בנו של נמרוד הרשע וכו', ונמרוד הוא מכוש, הרי כבר כתבו התוס' (שם ד\"ה בן), לאו דוקא, שהרי כוש ילד את נמרוד, ולא מצינו אותו רשע מזרע כוש אלא על שם מעשיו כו' יעו\"ש, ובאמת אינו מובן, דמשום ולא מצינו לחוד יוציאו התוס' לשון הש\"ס ממשמעותו הפשוט, אכן נראה, דהא גופיה דחקיה להתוס', דכיון שידוע שהיה משרי סנחריב מלך אשור, ודאי דלא היה מזרע כוש, דמאי עבידתיה דזרע כוש להיות משרי סנחריב מלך אשור, ואם היה מזרע כוש, היה צריך למצוא חידוש זה מפורש בשום מקום, ולהכי הוציאו לשון הש\"ס, בן בנו של נמרוד הרשע ממשמעותו, וכתבו לאו דוקא אלא על שם מעשיו, מיהו לפי אגדת תרגום יונתן בן עוזיאל, בהא דכתיב (שם) מן הארץ ההיא יצא אשור וגו' ותרגם יונתן מן ארעא ההיא נפק נמרוד ומלך באתור כו' יעו\"ש, שפיר יש לומר שבאמת נבוכדנצר הוא מזרע נמרוד בן כוש, שנתיישב בארצות שבא, ואשור בני שם ומלך עליהם, ושפיר שהיה נבוכדנצר משרי סנחריב מלך אשור, שהרי היה מקומו בארצות בני שם, אכן התוס' ז\"ל אזלי בשיטת פירש\"י ז\"ל, בנמוקי תורה (שם) בשם הבראשית רבה, כי אגדות חלוקות הן יעו\"ש, מיהו יהיה איך שיהיה, עכ\"פ מוכח, דשבא הראשון דמפלת צור, היינו שבא של בני שם, כמו שנתבאר דשבא הראשון דמפלת צור הוא שבא דשלמה, וממילא דשבא השני דמפלת צור רכלי שבא וגו' רכליך בגלומי תכלת, היינו שבא דבני כוש, והוא מכלל ארצות בני כוש הנקרא הינדוא, ומוכח שבמדינת הינדוא היו עוסקים במלאכת צביעת התכלת, שהיה התכלת מצוי שם, וכמו שנראה שלפי שהיו בקיאים במלאכת צביעת התכלת, השכילו להמציא צבע כעין צבע התכלת, שלא מן החלזון, כמו שנמצא גם עכשיו צבע זו, מובא מארץ הינדוא הנקרא אינדיקי, ולזה שאל אביי שאלה זו מרב שמואל בר רב יהודה דוקא, שבא מארץ הינדיאה שעוסקים שמה במלאכת צביעת התכלת, האי תכילתא שאתם בני הינדוי רגילים לצבוע, היכי צבעיתו לה: ", + "ט] במה שכתבנו (שם) וכן נראה דאשכחן במסכת סוטה (מו:) על פסוק וילך האיש ארץ החתים ויבן עיר ויקרא שמה לוז הוא שמה עד היום הזה (שופטים א) הוא לוז שצובעין בה תכלת כו' יעו\"ש, ומדרש בראשית רבה (פ' סט) והרי זו העיר בארץ החתים נראה שלא דרו בה ישראל, שאינה ארץ ישראל, ורק שהיה מצוי לה תכלת, והיה הצביעה עולה יפה אף שלא קנו בדמים משבט זבולן כו' ע\"כ יעו\"ש, נשאלנו על זה מאחד החברים יצ\"ו, מלשון התנא דבי אליהו זוטא (פט\"ז) הוא לוז שצובעין בה תכלת לכל ישראל יעו\"ש, ומלשון זה מבואר ומוכרח לומר חדא מתרתי, או שבאמת עיר לוז היתה מארץ ישראל, והיתה מקום יפה ומוכשר לצביעת התכלת, וזה סותר מה שכתבנו שאינה מארץ ישראל, או שבאמת אינה מארץ ישראל והיא רחוקה הרבה, ומה שצבעו בה תכלת לכל ישראל, היינו משום שבמקום אחר אי אפשר לצבוע כלל צבע התכלת ורק בעיר לוז, מסגולות העיר שהטביע בה הקב\"ה, כדאמרינן במסכת סוטה (שם) שאין מלאך המות שולט שם, הטביע בה ג\"כ סגולה זו שיהיו יכולין לצבוע בה צבע התכלת, מה שאי אפשר לצבוע בשום מקום אחר, וזה יהיה סותר עיקר מבוקשנו להחזיר עטרת תפארת התכלת ליושנה, שהרי עכשיו שאין עיר לוז ידוע לנו, איך יהיה אפשר לנו לצבוע צבע התכלת: ", + "אמנם תשובת שאלה זו מבוארת מאד, דודאי הנך תרתי פנים ליתנייהו כדמוכח ומפורש בדוכתי טובא: ", + "הפן הראשון, לומר שלזה צבעו בה תכלת לכל ישראל, לפי שהיתה ארץ ישראל, והיתה מקום יפה ומוכשר לצביעת התכלת, הא ודאי ליתא, דזה פשוט וברור, שעיר לוז לא היתה ארץ ישראל, דהא קרא כתיב וילך האיש ארץ החתים וגו' וכן הוא מבואר מלשון הזוה\"ק (תורמה קנא:) אתר אית בישובא דלא שלטא ביה ההוא מחבלא כו' מאי טעמא לא שלטא תמן ההוא מלאך מחבל כו' אי תימא בגין קדושה, לית אתר בקדושה בכל ישובא כגוונא דארץ ישראל, ואי תימא בגין ההוא גברא דבני לה, כמה בני נשא הוו דזכותיהן יתיר מדיליה כו' יעו\"ש, ומדקאמר אי תימא בגין קדושה לית אתר בקדושה בכל ישובא כגוונא דארץ ישראל. מבואר להדיא דלוז אינה ארץ ישראל, דאי לוז הוא ג\"כ ארץ ישראל לא הוי קשיא מידי, דנהי דכל ארץ ישראל בכלל הוא בקדושה, מ\"מ אין כל המקומות שוין, וכמו דתנינן עשר קדושות הן זו למעלה מזו, וא\"כ אפשר שקדושת לוז לענין זה היא קדושה יותר דלא שלטא ביה ההוא מחבלא, אלא ודאי שלוז אינה ארץ ישראל כלל: ", + "הפן השני, לומר שלזה קאמר שצבעו בה תכלת לכל ישראל, משום שבאמת אי אפשר כלל לצבוע צבע התכלת במקום אחר, ורק בעיר לוז מסוגלת העיר שהטביע בה הקב\"ה, כדאמרן דלא שלטא בה ההוא מחבלא, הטביע בה ג\"כ סגולה זו, שיהיו יכולין לצבוע בה צבע התכלת, הא ג\"כ ליתא, ולא ניתן להאמר כלל, שהרי כפי הנראה מהש\"ס במסכת סוטה (שם) זכה עיר לוז בזכות אותו האיש שבנה אותה כדאמרינן התם, ומה כנעני זה שלא דבר בפיו ולא הלך ברגליו גרם הצלה לו ולזרעו עד סוף כל הדורות כו' יעו\"ש, ואי צביעת התכלת ג\"כ אי אפשר במקום אחר, ורק מסגולת עיר לוז שהטביע בה הקב\"ה בזכות אותו איש שבנה אותה, הטביע בה ג\"כ סגולת צביעת התכלת, אם כן מקמי הכי, לא היתה צבע התכלת בעולם, והרי מצינו ביעקב אבינו ע\"ה, ששלח ליוסף תכלת, כדאיתא במדרש בראשית רבה (סו\"פ צא) קחו מזמרת הארץ בכליכם (בראשית מג) רבי יהושע דסכנין בשם רבי לוי דברים שהן מזמרין בעולם, חלזון כו' יעו\"ש, והיינו תכלת, דכל עיקר טוביה דחלזון לא אשכחן אלא במה שמוציאין ממנו צבע התכלת, והרי אז לא נבנתה עדיין עיר לוז, וכן תכלת שבמשכן מהיכא הויא, ודוחק לומר על כל זה שהיה בדרך נס, אכן אי משום הא לחודא לא איריא, דשפיר יש לומר, דסגולות הללו הטביע הקב\"ה במקום עיר לוז מששת ימי בראשית מיד בתחלת הבריאה, ויעקב אבינו ע\"ה ידע מזה המקום שמסוגלת לעשות שמה צבע התכלת מדם החלזון, וזכות אותו האיש, לא היה אלא במה שזכה וקרה לבנות עירו בזה המקום, ועל כרחנו צריכין אנו לומר כן, כי היכי דדברי הש\"ס (שם) והזוה\"ק (שם) לא יהיו סותרים זה את זה, דלהדיא מסיק בזוה\"ק (שם) אתו שאילו ליה לרבי שמעון, אמר לון ודאי ההוא אתר לא שלטא עליה מלאך המות, וקב\"ה לא בעי דבההוא אתר ימות בר נש לעלמין, ואי תימא דקדם לכן בההןוא דוכתא עד לא אתבני מיתו ביה בני נשא, לאו הכי, אלא מיומא דאיתברי עלמא אתתקן ההוא אתר לקיומא ורזא דרזין הכא לאינון דמסתכלי ברזא דחכמתא וכו' יעו\"ש, אלא על כרחך, הא דאיתא בש\"ס (שם) ומה כנעני זה כו' גרם הצלה לו ולזרעו כו' היינו מה שזכה וקרה לבנות עירו במקום זה: ", + "אכן באמת מלבד זה הדבר, מבואר ומפורש להדיא, שהיו צובעין צבע התכלת בכמה מקומות, ולאו דוקא בלוז, איבעית אימא סברא, ואיבעית אימא גמרא, איבעית אימא סברא, שהרי אשכחן תכלת באיי אלישה ובשבא אשור וכלמד בקראי דמפלת צור (יחזקאל כז), ואטו כל הני הוליכו צמרם ללוז לצבוע שמה צבע התכלת, והרי התנא דבי אליהו נמי לא קאמר אלא שצובעין בה תכלת לכל ישראל, אבל לא לכל העולם, ועל כרחך שיכולין ןלצבוע צבע התכלת בשאר מקומות ג\"כ, ולאו דוקא בלוז: ", + "ואיבעית אימא גמרא, מהא דגרסינן במסכת מנחות (מ.) אמר רבי א\"כ למה אסרוהו לפי שאין בקיאין כו', ולידרשיה בפירקא כו' וליכתבה אדיסקי כו' יעו\"ש, ופירש\"י ז\"ל בשני לשונות, וליכתביה אדיסקי, יכתבו אגרת וישלחו לגולה הלכות טעימה, כדמפרש לקמיה ליטול מלא קליפת ביצה ביורה ויצבע הנסיון בתוך הקליפה, ובלשון שני פירש, וניכתביה הא אדיסקי, לשלוח באותן המקומות שצובעין בהן תכלת הוו ידועין שהטעימה פסולה, ומאחר שיהו הצובעין יודעין בדבר, נסמוך עליהם. וסיים רש\"י ז\"ל והכא ליכא למימר לידרשיה בפירקא, לפי שצובעין תכלת הרבה בכרכין ובכפרים שאין שומעין דרשה שלנו וגם במקומות רחוקים ע\"כ יעו\"ש. הנה מבואר להדיא מסוגית הש\"ס, דלאו דוקא בלוז היו צובעין התכלת אלא גם בכרכין וכפרים ושאר מקומות רחוקין היו צובעין התכלת: ", + "אמנם, בביאור לשון התנא דבי אליהו זוטא, שצובעין בה תכלת לכל ישראל, דמאי שייטיה דלוז שאינה ארץ ישראל, כמו שנתבאר לצבוע בה תכלת לישראל, מוכרחין אנו להעתיק בזה מחידושינו למס' חגיגה (כה.) בביאור רצועה של ארץ העמים המפסקת בין יהודה וגליל, כי עמדנו שם ג\"כ על ביאור לשון התנא דבי אליהו זוטא זה, וזה לשוננו (שם): ביהודה אין ובגליל לא, מאי טעמא אמר ריש לקיש מפני שרצועה של כותים מפסקת ביניהן. כן הוא הגירסא בש\"ס בדפוסים שלפנינו, וכן גרסי התוס' ז\"ל, ונדחקו לתרץ דלא תקשי עלה דסוגיא דהכא, מהא דתניא בתוספתא (מקואות פ\"ו) ארץ העמים טמאה מקואותיה ושביליהן טמאין ארץ הכותים טהורה ומקואותיהן טהורים ושביליהן טהורים כו' יעו\"ש, דברייתא דהתם נשנית קודם שקלקלו, ומתניתין וסוגיא דהכא נשנית לאחר שקלקו לדמות יונה: ", + "אכן מפירש\"י ז\"ל נראה, שהיה גירסתו בהסוגיא, מפני שרצועה של ארץ העמים מפסקת ביניהן, ואתי שפיר בפשיטות טפי, ובאמת מלבד הקושיא מתוספתא הנ\"ל, גירסת מפני שרצועה של כותים מפסקת ביניהן תמוה ואינו מובן כלל, הרי הכותים נתיישבו בארץ ישראל אחר כך בימי גלות עשרת השבטים, וכבר נתקדשה כל ארץ ישראל בקדושת ארץ ישראל, וא\"כ מה בכך שנתיישבו בה הכותים אחר כך ונתקלקלו לדמות יונה, הכי בשביל זה פקעה קדושת ארץ ישראל, והרי כל עיקר הגזירה שגזרו טומאה על ארץ העמים, היה משום שלא לצאת מארץ ישראל לחוצה לארץ, ומקום ישיבת הכותים בארץ ישראל, הרי הוא בקדושת ארץ ישראל, ולא שייכא הך גזירה, והגם שיש לומר דקדושה שניה כשעלו מן הגולה לא קידשו רצועה זו של ישיבת הכותים, וכדאמרינן (חגיגה ג: חולין ז.) הרבה כרכים כבשום עולי מצרים ולא כבשום עולי בבל כו' יעו\"ש, וכיון שגזרו טומאה על ארץ העמים, וממילא אח\"כ כשקלקלו הכותים לדמות יונה, הוי רצועה שלהם בכלל גזירת טומאת ארץ העמים, אבל אכתי הא גופיה דחיק, אמאי לא קידשו אז רצועה זו של ישיבת הכותים כשעלו מן הגולה, שאז הכותים עדיין לא נתקלקלו, והרי כל עיקר הטעם בהרבה כרכים שלא כבשום עולי בבל, הוא משום שהניחום כדי שיסמכו עליהן עניים בשביעית, כדאמרינן התם יעו\"ש, וסגי במה שהניחו מן הצד, אבל למה להו להניח רצועה שאינה מקודשת באמצע ארץ ישראל בין יהודה וגליל. אבל לגירסת רש\"י ז\"ל אתי שפיר, שבאמת רצועה זו של ארץ העמים שבין יהודה וגליל לא נתקדשה מעולם, שעולי מצרים לא כבשו רצועה זו, וקדושה ראשונה לא היתה אלא למה שכבשו, וקדושה שניה שקדשו עולי בבל לא קדשו אלא מה שנתקדש בקדושה ראשונה ולא יותר, ונשאר רצועה זו של ארץ העמים מפסקת בין יהודה וגליל, ולא נתקדשה בקדושת ארץ ישראל עד עת קץ, כי ישוב ירחמנו ויהיה עץ יהודה ועץ יוסף אחד כדכתיב (יחזקאל ל״ז:י״ט) ועשיתם לעץ אחד והיו אחד בידי: ", + "אולם התוס' ז\"ל, נראה שהיה דחיק להו למיגרס הכי, דמאי שייטיה דארץ העמים באמצע ארץ ישראל בין יהודה וגליל, מאחר שכבשו כל ארץ ישראל, מהיכא תיתי שיהיה ארץ העמים באמצע ארץ ישראל, והגם שמצינו בקרא, שהניחו הרבה מהעמים ולא הורישם, כדכתיב (שופטים א׳:כ׳-כ״א) כי לא להוריש את יושבי העמק וגו' ואת היבוסי יושבי ירושלים לא הורישו בני בנימין וגו' ולא הוריש מנשה את בית שאן וגו' ועוד הרבה מקראות כאלו יעו\"ש, היינו שלא הורישם, אלא הניחם למס עובד ויושבים ביניהם, אבל ודאי נתכבשו ונתקדשו בקדושת ארץ ישראל, כדמוכח להדיא בש\"ס מס' חולין (ז.), דפריך ומי איכא למ\"ד דבית שאן לאו מארץ ישראל היא, והכתיב (שופטים א׳:כ״ז) לא הוריש מנשה את בית שאן ובנותיה את תענך ובנותיה כו' יעו\"ש, הרי דפסיקא להו להש\"ס, דכל הנהו דכתיב בהו לא הוריש, נתכבש ונתקדש בקדושת ארץ ישראל, כי פי' לא הוריש, הוא שהניחם למס עובד, וכיון שמעלין מס, כמי שנתכבשו דמי, כדאמרינן בירושלמי מס' דמאי (פ\"ב ה\"א) מעלי מסין כמי שנתכבשו יעו\"ש, וא\"כ מהיכן תהיה ארץ העמים באמצע ארץ ישראל שלא נתקדש בקדושת ארץ ישראל, ולהכי ניחא להו טפי למיגרס מפני שרצועה של כותים מפסקת ביניהן, שהכותים ידוע שנתישבו בארץ ישראל, ויש לומר שנתישבו בין יהודה והגליל: ", + "אכן, באמת אי משום הא לא איריא, וגירסת רש\"י ז\"ל נכונה, כמו שמראה לשון הכתובים, ומדברי חז\"ל, שהיה נמצא ארץ העמים בתוך ארץ ישראל מה שנשאר ולא נכבש בשעת כבישת הארץ ולא נתקדש בקדושת ארץ ישראל, ושבאמת היה מפסיק בין חלקו של יהודה לחלקו של בנימין כמו שיתבאר: ", + "דהנה מקרא מלא כתיב, (שופטים א׳:כ״ו) וילך האיש ארץ החתים ויבן עיר ויקרא שמה לוז הוא שמה עד היום הזה. והרי ארץ החתים הוא בתוך ארץ ישראל, שהרי החתי הוא מהשבע אומות, כי לא מצינו שתהיה אומה אחרת חוץ מהשבעה עממין ששמה חתים, ומ\"מ קרי ליה ארץ החתים, משמע שהחתים היו נשארים בארצם המיוחד להם, ולא נכבשה, על כן שם ארץ החתים עלה, כי לא נתקדשה בקדושת ארץ ישראל, ואין לומר דלהכי קרי לה ארץ החתים, משום שאז עוד לא היתה מכובשת ולא נתקדשה, ולעולם שאחר כך כבשוה וקדשוה, דזה אינו, כדמוכח להדיא מזוה\"ק תרומה (קנא:), דלעולם לא נתקדשה בקדושת ארץ ישראל, דאיתמר התם, אתר אית בישובא דלא שלטא ביה ההוא מחבלא ולא אתיהיב ליה רשו לאעלא תמן, וכל אינון דדיירי תמן לא מתין עד דנפקין לבר מקרתא, ולית לך בר נש מכל דדיירין תמן דלא מתין, וכלהו מתין כשאר בני נשא אבל לאו במתא, מ\"ט בגין דלא יכלין למיתב תדיר במתא, אלא אלין נפקין ואלין עאלין ועל דא כלהו מתין, מ\"ט לא שלטא תמן ההוא מלאך מחבלא, אי תימא דלא קיימא ברשותיה, הא ארעא קדישא דלא קיימא ברשו אחרא ומתין, בההוא אתר אמאי לא מתין, אי תימא בגין קדושה, לית אתר בקדושה בכל ישובא כגוונא דארץ ישראל כו' יעו\"ש, ואי ארץ החתים ועיר לוז נתקדש בקדושת ארץ ישראל, מאי קשיא ליה להזוה\"ק אי תימא בגין קדושה לית אתר בקדושה בכל ישובא כגוונא דארץ ישראל, הא לוז נמי ארץ ישראל היא, ובא\"י גופא ודאי מקומות מקומות הן לענין קדושה, זו למעלה מזו, כמו דתנינן במס' כלים (סופ\"ק) עשר קדושות הן זו למעלה מזו, וא\"כ שפיר יש לומר, דלוז דיש לה מעלת קדושת ארץ ישראל, מקודשת נמי יותר לגבי הא מילתא, דלא אתיהיב ליה רשו לההוא מלאך מחבלא לאעלא תמן, ואין לומר, דלעולם הא דכתיב וילך האיש ארץ החתים וגו' היינו אל ארץ אחרת רחוקה הרבה מארץ ישראל, והגם שלא מצינו אומה אחרת חוץ מהשבעה עממין שיהיה שמה חתי, יש לומר שאותם החתים עצמן שמהשבעה עממין בשעת מלחמות וכיבוש יהושע נפל פחדו עליהם ופנו מארצם שבארץ ישראל, וכדאמרינן בירושלמי מס' שביעית (פ\"ו ה\"א) שלש פרסטיניות שלח יהושע לארץ ישראל עד שלא יכנסו לארץ מי שהוא רוצה לפנות יפנה כו', וא\"כ אפשר שהחתים פנו אל ארץ אחרת, ונקרא על שמם ארץ החתים, ועל אותו הארץ קאי קרא וקאמר וילך האיש ארץ החתים ויבן עיר ויקרא שמה לוז, ושפיר הא דקאמר הזוה\"ק אי תימא בגין קדושה לית אתר בקדושה בכל ישובא כגוונא דארץ ישראל, דזה אינו, דלא מצינו לשום אומה מהשבע אומות שפנו מארץ ישראל למקום אחר חוץ מגרגשי דאמרינן בירושלמי (שם), גרגשי פנה והלך לו לאפריקי יעו\"ש. ", + "וכן נראה מוכח להדיא, דעיר לוז שבנה אותו האיש בארץ החתים בתוך ארץ ישראל היתה, מהא דאמרינן במס' סוטה (מו:) ומדרש בראשית רבה (פס\"ט) היא לוז שצובעין בה תכלת כו' יעו\"ש, ובתנא דבי אליהו זוטא (פט\"ו) אמרינן היא לוז שצובעין בה תכלת לכל ישראל יעו\"ש, אי אמרת בשלמא שעיר לוז שבנה אותו האיש בארץ החתים בתוך ארץ ישראל, שפיר שצבעו בה תכלת לכל ישראל, דיש לומר שהיה מקום מוכשר ויפה לצביעה, וכיון שהיתה בתוך ארץ ישראל, בחרו לצבוע שמה התכלת, אלא אי אמרת דעיר לוז שבנה אותו האיש בארץ החתים, בחוצה לארץ רחוקה מארץ ישראל היתה, מאי שייטיה דעיר לוז לצבוע בה תכלת לכל ישראל שבארץ ישראל, הרי התכלת מצויה היתה בארץ ישראל מחלזון שבחלקו של זבולון, ולמה להו לטרוח ולצבוע התכלת בעיר לוז הרחוקה מארץ ישראל, והא ודאי ליכא למימר, שלא היה אפשר לצבוע תכלת כלל, כי אם בעיר לוז, שהרי מצאנו תכלת בשאר מדינות מלבד ארץ ישראל, איי אלישה ושבא בספר יחזקאל (כז), וכי סלקא דעתין דכל הני הוליכו צמרם ודמו של החלזון לצבוע שמה התכלת, והרי במנחות (מד.) מפרש יוקר התכלת, משום שהחלזון עולה אחת לשבעים שנה, ובדמו צובעין תכלת, לפיכך דמיו יקרים יעו\"ש, ואם לא היה אפשר צביעת התכלת לכולי עלמא, אלא במקום אחד בעיר לוז, בלאו הכי היה צריך להיות דמי התכלת יקרין, אלא ודאי דצביעת התכלת, היה אפשר גם בשאר מקומות, ועיין מנחות (מ.) וליכתבה אדיסקי, ובפירש\"י (שם) וא\"כ מאי שייטיה דעיר לוז שהיא רחוקה מארץ ישראל לצבוע בה תכלת לכל ישראל, אלא ודאי, דעיר לוז שבנה אותו האיש בארץ החתים בתוך ארץ ישראל היה, והא דמס' סוכה (נג.) מסרינהו לשעירים שדרינהו למחוזא דלוז יעו\"ש, לאו משום ריחוק הדרך שהיתה רחוקה מארץ ישראל מסרינהו לשעירים, אלא למהר בואם ללוז (אותיום) באותו היום קודם שיקדים מלאך המות ליטול נשמתם. ", + "וכן משמע קצת, דעיר לוז בתוך ארץ ישראל היה מהא דסנהדרין (יב.) זוג בא מרקת ותפסו נשר ובידם דברים הנעשים בלוז, ומאי ניהו תכלת כו' יעו\"ש, משמע שלפי שבאו מרקת שהיא ארץ ישראל, היו בידם דברים הנעשים בלוז, לפי שלוז ג\"כ בתוך ארץ ישראל סמוך לה, וכיון שנתבאר דלוז שבנה אותו האיש בארץ החתים בתוך ארץ ישראל היתה, ואי ארץ החתי נתקדש בקדושת ארץ ישראל, מאי קשיא ליה להזוה\"ק כנ\"ל, אלא נראה, דהוי פסיקא ליה להזוה\"ק שארץ החתי לא נתקדש כלל בקדושת ארץ ישראל, ושאני משאר העמים, שהגם שהרבה מהם לא הורישו, אבל נתכבשו והיו למס עובד, ולא היה להם מלך בפני עצמן, אבל החתים לא נתכבשו כלל, ונשארו בארצם המיוחד להם, ונקרא בשם ארץ החתי, ועוד בימי דוד המלך ע\"ה היה שם ארץ החתים עלה, כדמוכח מהא דמס' קדושין (עו:) והא איכא אוריה החתי ומשני לא דיתיב בחת יעו\"ש, ונשארו בארצם עם מלכיהם כאומות שלמות כדכתיב (מלכים א י׳:כ״ט) וכן לכל מלכי החתים ומלכי ארם, וכתיב (שם ב' ז) הנה שכר עלינו מלך ישראל את מלכי החתים: ", + "הרי שמימות יהושע ובימי דוד ושלמה ומלכי ישראל, היו החתים אומה שלמה עם מלכיהם על ארצם, וכיון שארץ החתי לא נתכבש, לא נתקדש בקדושת ארץ ישראל: ", + "והגם דכתיב (שם א' ט) כל העם הנותר מן האמרי החתי הפרזי החוי והיבוסי וגו' בניהם אשר נותרו אחריהם בארץ אשר לא יכלו בני ישראל להחרימם ויעלם שלמה למס עובד וגו', הרי דהחתים ג\"כ היו ממעלי מסין, וכבר הבאנו מהש\"ס וירושלמי, דמעלי מסין כמו שנתכבשו, נראה דהחתי הנזכר כאן, היינו מעם החתי שבערי ישראל, בערים שנתכבשו מהחתי, שקצת מארץ החתי נתכבש, שהרי חברון וחצריה מארץ החתי היתה, כדכתיב (בראשית כ״ג:ב׳) ותמת שרה בקרית ארבע היא חברון וגו', וידבר אל בני חת וגו', ומפורש להדיא, שכבשו את חברון כדכתיב (יהושע י׳:ל״ו-ל״ז) ויעל יהושע וגו' חברונה וילחמו עליה וילכדוה וגו', וכתיב (שם יא) ויבא יהושע בעת ההיא ויכרת את הענקים מן ההר מן חברון וגו', וכתיב (שם טו) ויורש משם כלב את שלשה בני הענק, ועל אותן החתים שהיו בערים שכבשו ישראל תחת ידיהן ולא היו בארצם תחת מלכיהם, קאי וקאמר שהיו למס עובד, אבל ארץ החתי שנשאר ולא נתכבש והיו שרוים שם עם מלכיהם, לא היה מבעלי מסין, ולא נתקדש בקדושת ארץ ישראל: ", + "הרי נתבאר, שהיתה ארץ העמים בתוך ארץ ישראל, שלא נתקדש בקדושת ארץ ישראל, ונכונה גירסת רש\"י ז\"ל, מפני שרצועה של ארץ העמים מפסקת ביניהן, דיש לומר דזהו ארץ העמים שהיה בתוך ארץ ישראל, כמו שנתבאר היה מפסיק בין יהודה וגליל: ", + "בשגם דבקושטא הוראת לשון הכתובים יש להוכיח, דבאמת ארץ החתי ומלכיהם היו מפסיקין בין יהודה וגליל: ", + "שהרי חברון מארץ החתי היה, כמו שנתבאר, ונפלה בחלקו של יהודה כדכתיב (יהושע ט״ו:י״ג) ולכלב בן יפנה נתן חלק בתוך בני יהודה וגו' את קרית ארבע אבי הענק הוא חברון, ולא מצינו שכבשו יותר מארץ החתי חוץ מחברון וחצריה, ובספר יהושע (יב) שנזכרו השלשים ואחד מלכים, לא נזכר ממלכי החתים אלא מלך חברון, וידוע שלכל אומה מהשבע אומות היו הרבה מלכים, כמו שחשב שלשים ואחד מלכים לשבע אומות: ", + "והרי ערי הר עפרון הנזכר בגבולי מטה יהודה (יהושע טו) ותאר הגבול מראש ההר אל מעין מי נפתוח ויצא אל ערי הר עפרון ותאר הגבול בעלה היא קרית יערים וגו', מארץ החתי היה, כדכתיב (בראשית כג) ויען עפרון החתי וגו', ואחר כך כשמונה (יהושע טו) הערים למטה יהודה חשיב כל הערים הנזכרים על הגבולין, וערי הר עפרון לא חשיב להו, הניחא לרשב\"ל דאמר בירושלמי מס' מגילה (פ\"א ה\"א) כל העיירות שמנה יהושע מוקפות חומה, מנה איכא למימר דערי הר עפרון לא היו מוקפות חומה, אלא לרבי יוסי בר חנינא דאמר (שם) הסמוכות לספר מנה, והכי הוא מסקנת הירושלמי יעו\"ש, וכן הוא מפורש בש\"ס בבלי (ב\"ב נו.) אר\"י א\"ר לא מנה יהושע אלא עיירות העומדות על הגבולין יעו\"ש, מאי איכא למימר, הרי ערי הר עפרון על הספר היה, שהרי נזכרו בגבולין: ", + "וכן יש לתמוה, שכשמזכיר הערים שבגבולי מטה בני בנימין (יהושע י״ח:י״א), ומזכיר שם אותן הערים הנזכרים ג\"כ בגבולי מטה בני יהודה קרית יערים ומעין מי נפתוח, כדכתיב (שם) ותאר הגבול ונסב לפאת ים נגבה מן ההר וגו' והיו תוצאותיו אל קרית בעל היא קרית יערים עיר בני יהודה זאת פאת ים ופאת נגבה מקצה קרית יערים ויצא הגבול ימה ויצא אל מעין מי נפתוח וגו', ולא נזכר כלל מערי הר עפרון, וכן כשמונה (שם) הערים למטה בני בנימין, לא חשיב ערי הר עפרון: ", + "ונראה מוכח מזה, שבאמת ערי הר עפרון לא נכבש, ונשארו אל ארץ החתי, ולהכי לא חשיב לא בהערים שלמטה בני יהודה, ולא בהערים שלמטה בני בנימין, וארץ החתי שלא נכבש, כמו שנתבאר, מתחיל מערי הר עפרון שעל גבול מטה בני יהודה, ונמשך עוד מערי הר עפרון ולהלן עד גבול בני בנימין, ולהכי לא נזכרו ערי הר עפרון בגבולי מטה בני בנימין: ", + "ונראה, שעיר לוז שבנה אותו האיש בארץ החתי, דאמרינן היא לוז שצובעין בה תכלת לכל ישראל, היא בערי הר עפרון, כידוע להבקיאים בחכמת מלאכת הצביעה, שאויר ההרים ושליטת השמש יפה למלאכת הצביעה: ", + "ובזה נראה לבאר, הא דתניא בספרי (ס\"פ עקב) הובא בירושלמי מס' חלה (פ\"ב ה\"ב), ומייתינן לה במס' כלים (פ\"א מ\"ו מה:) הרי שכבשו חוצה לארץ, מנין שמצות נוהגות שם הרי אתה דן כו', ואם תאמר מפני מה כבש דוד ארם נהרים וארם צובה ואין מצות נוהגות שם, אמרו דוד עשה שלא כתורה, התורה אמרה משיכבשו לארץ תהיו רשאים לכבוש חוצה לארץ, הוא לא עשה כן, אלא חזר וכיבש ארם נהרים וארם צובה, ואת היבוסי שהיה סמוך לירושלים לא הוריש, אמר לו הקב\"ה סמוך לפלטרים שלך לא הורשת היאך אתה חוזר ומכבש ארם נהרים וארם צובה ע\"כ: ", + "ופשטות הדברים מתמיהין מאד, הרי מיד בתחלת מלכותו של דוד על כל ישראל הוריש את היבוסי, כדכתיב (שמואל ב' ה) וילכוד דוד וגו' כל מכה יבוסי וגו' וכתיב (ד\"ה א' יא) ויאמר דוד כל מכה יבוסי בראשונה יהיה לראש ולשר ויעל בראשונה יואב בן צרויה ויהי לראש, ואחר כך היו מלחמות פלשתים ואחר כך מלחמות מואב ואחר כך כתיב (שמואל ב' ח) מלחמות וכבוש ארם נהרים וארם צובה, וא\"כ בשעת כבישת ארם נהרים וארם צובה, כבר היה היבוסי כבוש תחת יד דוד: ", + "והגם שיש לומר, שהגם שדוד כבש את היבוסי, לא כבש כולו, ועדיין היה חלק ירושלים תחת היבוסי, כדמשמע לכאורה קראי (שמואל כד) שהוצרך לקנות מקום המזבח מיד ארונה היבוסי, והכתוב קראו לארונה מלך כדכתיב (שמואל כ\"ד) הכל נתן ארונה המלך למלך וגו', משמע שהיה מלך על אותו המקום וברשות עצמו ולא היה נכבש תחת יד דוד: ", + "אכן זה אינו, וכמו שבארנו בחידושינו למסכת סוכה (נג.) בהא דאמרינן (שם) בשעה שכרה דוד שיתין קפא תהומא ובעי למשטפא עלמא, אמר דוד מי איכא דידע דשרי למכתב שם אחספא ונשדיה בתהומא ומנח כו', נשא אחיתופל ק\"ו כו' אמר ליה שרי יעו\"ש, והוינן בה מכדי שיתין במקום המזבח הוא לצורך הנסכים, ונהי שידע דוד מקום המזבח עוד בימי שאול, כמבואר במסכת זבחים (נד:) דרש רבא מאי דכתיב וילך דוד ושמואל וישבו בניות ברמה (שמואל א י״ט:י״ח) כו' שהיו יושבין ברמה ועוסקין בנויו של עולם כו' סבור למבנייה בעין טיטם דמדלי אמרי ניתתי ביה קליל כדכתיב (דברים ל״ג:י״ב) ובין כתפיו שכן כו', ועל דבר זה נתקנא דואג האדומי בדוד כו' יעו\"ש, אבל איך אפשר שכרה דוד השיתין בימי אחיתופל, טרם שקנה מקום המזבח מארונה היבוסי, שהרי אחיתופל נחנק בעובדא דאבשלום, וקנית מקום המזבח שקנה דוד מארונה היבוסי, הוי בתר הכי טובא, בסוף ימי דוד המלך ע\"ה, ובארנו, כיון שכל ירושלים היה כבוש תחת יד דוד תיכף בתחלת מלכותו על כל ישראל, ורק שארונה היבוסי הניחו שמה בתורת תושב, שפיר היה יכול דוד המלך ע\"ה למכרי שיתין שהגם שמקום המזבח היה של ארונה, מ\"מ כיון שדוד היה מלך, ומלך פורץ גדר ואין ממחין בידו, וכיון שלא היה רוצה עדיין ליטול המקום מיד ארונה, רק שהכין השיתין שיהיה מוכן לכשיוצרך, אבל המקום נשאר עדיין תחת יד ארונה, להכי לא קנה עוד המקום במעות, ורק כרה השיתין בתורת מלך, ורק אח\"כ כשהוצרך לבנות המזבח, ורצה שיהיה לכל ישראל חלק בזה המקום, הוצרך לקנות המקום בממון של כל שבטי ישראל שיהיה לכולם חלק בו, ומה שקראו הכתוב לארונה היבוסי בשם מלך, היינו לפי שקודם שכבשו דוד, היה מלך: ", + "שוב מצאתי מפורש כמו שכתבנו, בזוה\"ק (ויקהל ריד.) פתח ואמר הכל נתן ארונה המלך למלך וגו' וכי ארונה מלך הוי כו', אלא דוד דכתיב ביה כל מכה יבוסי ויגע בצנור וגו' ואיהו נטל ותפיס לירושלים ומדידיה הוה אמאי קנה בכספא, ואי תימא אף על גב דהות ירושלם דידיה דדוד ההוא אתר אחסנתיה דארונה הוה, כמה דהוה בנבות היזרעלי, דאע\"ג דשליט אחאב כו' יעו\"ש סוד הענין, עכ\"פ מבואר כמו שכתבנו, דמיד בתחלת מלכותו של דוד על כל ישראל, דכתיב כל מכה יבוסי, וגו' הוריש את היבוסי ומלך עליהם, וא\"כ היאך קתני ברייתא דספרי דוד עשה שלא כתורה שכבש ארם נהרים וארם צובה, ואת היבוסי שהיה סמוך לירושלים לא הוריש, וסמוך לפלטרים שלך לא הורשת, ואיך אתה חוזר ומכבש ארם נהרים וארם צובה, הרי בשעת כבישת ארם נהרים וארם צובה כבר כבש את היבוסי יושב ירושלים: ", + "אכן לפי מה שנתבאר שארץ החתים נשאר ולא נכבש, ואותו איש שבנה עיר לוז בארץ החתי בערי הר עפרון בנה, והוא סמוך לפלטרים כמו שמבואר במפת ארץ ישראל שבסוף מסכת כלים, שערי הר עפרון הם סמוכים אצל מעין מי נפתוח, ועיין רש\"י מס' זבחים (נד:) דהיינו עין עיטם יעו\"ש, ושפיר יש לומר דפסיקא ליה להך ברייתא, דאותו האיש ומשפחתו שבנה עיר לוז בארץ החתים יבוסי היה, ושפיר קאמר סמוך לפלטרים שלך לא הורשת: ", + "ואלו ערי הר עפרון ולהלן יתר ארץ החתי, היתה הרצועה של ארץ העמים שלא נתקדש בקדושת ארץ ישראל, והיה מפסיק במכוון בקצה גבול שבין יהודה לבנימין, חוץ מירושלים ומקום המקדש שהיה אוחז בשבט יהודה ובנימין, ועל כן נראה נכון כגי' רש\"י ז\"ל ופירושו מפני שרצועה של ארץ העמים מפסקת ביניהן ע\"כ לשונו בחידושינו למס' חגיגה: ", + "ואין להשיב על זה ממקרא מלא, (יהושע א׳:ד׳) שמציין ארץ החתים בתחומי הארץ שנאמר מהמדבר והלבנון הזה ועד הנהר הגדול נהר פרת כל ארץ החתים ועד הים הגדול מבוא השמש יהיה גבולכם, ופירשו הרד\"ק והגר\"א ז\"ל מהכרע הכתובים, דארץ החתים היא בפאה מזרחית של ארץ ישראל לצד צפון, ואיך שיהיה נשמע שלא היה באמצע הארץ רק בתחומו, אכן באמת מי יכחיש זאת, שערי הר עפרון לאו מארץ החתי הוא, הרי עפרון חתי היה כמפורש בתורה, והיה יושב בחברון בתוך בני חת, ועל כרחך שארץ החתי היה נמשך משם ולהלן, עד שהיה ג\"כ בתחומי ארץ ישראל ונכבש, ולא נשאר שלא נכבש אלא ערי הר עפרון ולהלן יתר ארץ החתי שהיתה רצועה של ארץ העמים מפסיק במכוון בקצה גבול שבין יהודה לבנימין כנ\"ל: ", + "ומעתה שפיר כתבנו במאמרנו הקטן, על לוז שאינה ארץ ישראל כנ\"ל, שאף שהיתה בתוך ארץ ישראל, לא היתה אלא ארץ העמים, ורק כיון שהיתה בתוך ארץ ישראל ברצועה המפסקת בין יהודה וגליל, והיה מקום מוכשר ויפה לצביעה, צבעו שם ישראל תכלת, כי דרו בה ישראל ג\"כ, כהא דאמרינן במס' קידושין (עו:) לא דיתיב בחת יעו\"ש, ומ\"מ נראה, דעיקר האומנים ובקיאים במלאכת צביעת התכלת בעיר לוז, משפחת בני אותו האיש שבנה אותה היה, כמו שנראה מש\"ס דסוטה (מו:) דחשיב שם במעלות, עיר לוז היא לוז שצובעין בה תכלת, היא לוז שבא סנחריב ולא בלבלה נבוכדנצר ולא החריבה, ואף מלאך המות אין לו רשות לעבור בה כו' ומה כנעני זה כו' גרם הצלה לו ולזרעו כו' יעו\"ש, ומשמע שעיקר מעלות העיר, היה בשביל הצלה, ומה הצלה איכא במה שצובעין בה תכלת, ונראה דחדא מילתא היא, שע\"י שצובעין בה תכלת בא סנחריב ולא בלבלה כו', שהניחוה וחסו עלה משום בקיאת אומנתם במלאכת צביעת התכלת, כהא דאמרינן במס' שבת (כו.) ומדלת עם הארץ שהשאיר נבוזראדן רב טבחים לכורמים וליוגבים כורמים, תנא רב יוסף כו' יוגבים אלו ציידי חלזון מסולמות של צור ועד חיפה, ופירש\"י שהניחם נבוזראדן ללבושי המלך יעו\"ש, והכא נמי בשביל בקיאת אומנתם במלאכת צביעת התכלת, חסו עליהם, ובא סנחריב ולא בלבלה, נבוכדנצר ולא החריבה, ומבואר מזה, דבני אותו האיש יושבי עיר לוז היו האומנים ובקיאים בצביעת התכלת, ואינהו נכרים הוו, ולא קפדי לקנות דוקא משבט זבולן, ומ\"מ היתה צביעתם עולה יפה, הנה נתבארו דברינו במאמרנו שם על נכון: ", + "י] הנה זה לא כביר נדפס שנית מאמר צבאות ה' מהגאון המקובל רמ\"ע מפאנו זלה\"ה, ושם (אות טו) מדבר מהחלזון, וזה לשונו: החלזון הוא דומם הוא צומח הוא חי, אמנם ידענו כי כן, שהרי חי הוא במקום גידולו, ומתנועע אילך ואילך, אע\"פ שאין שם אויר נושב בו ולא מים רדופים מנענעים אותו, ויש במינו דם וצבעו ירוק דומה לים, וצומח הוא שאינו זז ממקום גידולו אלא שרשו נעוץ ותקוע בקרקע הים כאילנות הארץ, ואחת לשבעים שנה נעקר משם ועולה מן המים ואז הוא דומם בלא תנועה כלל, כמו האילנות אחרי עקירתם, ועלייתו אינו אלא מטבע המים וכבדם, שכל הדברים הקלים צפים על פניהם, ויש ביבשה ג\"כ בר נש דטור זכרוהו הירושלמי בפירוש אדני השדה, דתנן בפ\"ח דכלאים בדברי המפרשים אצל דודאי דראובן, ואמרו ג\"כ ששמו ידוע, וממנו מעשה הידעוני שאסרה תורה וכו' יעו\"ש: ", + "והנה המאמר הזה כבר היה בדפוס נושן, והיה תחת ידי ולא הבאתיו, יען לא באתי במאמרי אלה, רק לברר הלכה ולא לדרוש במופלא, אכן עתה שנתפרסם המאמר הזה והרבה שאלו אותי, יען הרמ\"ע ז\"ל היה גדול בישראל ומקובל, וכתב הדברים בלשון ברור ולא ניכר כוונתו אשר עטוף בו, לכן מוכרח אני לבאר קצת בענין זה, מה שקבלתי מיסוד הורי ומורי הקדושים אשר בארץ המה, למען הודיע כי דבריו אינם כפשוטם: ", + "דהנה זה ברור, כי הרמ\"ע זלה\"ה לא ראה את החלזון, ורק מה שהוכיח מקבלתו מדברי חז\"ל וספרי הקבלה, ולשונו הוא מלשון ספר הקנה למעשה בראשית, בביאור ל\"ב נתיבות חכמה, וכן הוא בהקדמת הראב\"ד ז\"ל לספר יצירה, בענין הנ\"ל, ורק שהוסיף בו מספר הקנה למצות מדין ציצית, ומדברי הש\"ס סנהדרין (צא.), וזה לשון הקנה ז\"ל והראב\"ד ז\"ל בנתיב השמיני: הנתיב השמיני נקרא שכל שלם, מלשון ושלמו ימי אבלך כי תמו והגיעו עד סופן, ולפי שהנתיבות תמו ונשלמו ואי אפשר לעמוד על נתיב זה אלא מן שכל מזהיר ולפיכך נקרא שלם, ואל תתמה בדבר זה, כי זה הספק הוא בין כל שני מינים, והמשל בזה כי הנה החלזון אי אפשר לעמוד עליו אם הוא מכלל הדגים או מכלל הצומח כי הוא חי ומתנענע אינו מחליף מקומו כי הוא נעוץ ותקוע בארץ, וכל הבא לידע אמתת הנתיב הזה צריך שיחקור עליו מחדרי הגדילה הנאצלת ממנו. עד כאן לשון הראב\"ד ז\"ל בביאור ל\"ב נתיבות חכמה, ולשון הקנה ז\"ל הוא בשינוי קצת כמו שיתבאר בעזהש\"י: ובאור ענין זה נמצא אצלי בכתובים מיסוד הורי ומורי זללה\"ה, ענינים עמוקים גבוהים ורמים באריכות מאד, ואעתיק רק ראשי דברים בקיצור נמרץ, רק להודיע שיש בזה דברים למעלה מכפי פשוטם: ", + "וזה ביאור דבריו הקדושים: הנתיב השמיני נקרא שכל שלם מלשון ושלמו ימי אבלך. ענין נתיב השמיני מל\"ב נתיבות שהוא הוד חכמה ושם מסתיים מלכות דבינה, שחכמה אינה מתגלה אלא דרך חמשים שערי בינה, בסוד וחכם בבינה, כדאיתא בזוה\"ק (אחרי סא.) ובזוה\"ק (פנחס רכט:) חכמה לא אשתמודע אלא בבינה, ובכמה דוכתי, ובהוד מסתיימין אורות הבינה כדאיתא בזוה\"ק (פנחס רכג:) ה' סלקא באות י' חמש זמנין עשר לחמשין תרעין דבינה ואתפשטותא דילהון מחסד עד הוד הן חמש עשרה בכל ספירה אינון חמשין ובגין דא מבינה עד הוד כלא אתפשטותא חדא יעו\"ש, וכמו שנזכר ענין זה הרבה פעמים בזוה\"ק ובתיקונים: ", + "ובמדה זו כשאור מלכות בשלימות עולות עד הוד ושם מקבלת אור החכמה, כדאיתא בתיקוני זוהר (תיקון יח לד:) בענין תפלת שבת, ת\"ת הויה אדני איהו קוב\"ה ושכינתא בתרין שוקין יקו\"ק לימינא אדני לשמאלא כו' מעילא לתתא כו' בנצח והוד יקו\"ק אקי' דא לימינא ודא לשמאלא כו', והיינו שהתחברות כנסת ישראל עם הקב\"ה בתפלת מוסף שהוא חיבור מתתא לעילא ומעילא לתתא, שכמו שישראל מכינים עצמם מצדם, כן מוריד השי\"ת אורו מכתרא לכתרא ונזרא לנזרא, עיקר ההתחברות הוא בשתי מדות אלו נצח והוד, כדאיתא בזוה\"ק (אמור צג.) באן אתר יקדש בר נש גרמיה גו קדושתא דא לאכללא גרמיה בה, כד מטי בר נש לשמא קדישא י\"י צבאות כו' יעו\"ש, וידוע כי צבאות מורה לנצח והוד, והענין כי נצח והוד איתא בזוה\"ק (פנחס רלו.) שהן תרי פלגין דגופא, היינו שבגמר צאת הפעולה מכח אל הפועל שם נראין כנפרדים, שהם הסתעפות שתי מדות חסד וגבורה כדאיתא בזוה\"ק ועל ידי תפלות ישראל והכנתם מתחברין, וכן הש\"י מוריד אורו העליון להתחבר עם ישראל, וזהו שאמר בתקוני זוהר (תקון י\"ח) שמתתא לעילא בתרין שוקין הויה ואדני הויה מימינא ואדני משמאלא ומעילא לתתא בנצח והוד הויה אקי' הויה מימינא ואקי' משמאלא, והיינו שהשי\"ת מוריד אור ממקום הבינה שהוא מתלבש בשם אקי', וכנסת ישראל על ידי הכנתם מתעלה להתחבר במקום שמגיע אור השי\"ת, ומקום החיבור הוא בשתי מדות אלו ששם שורה שם ה' צבאות: ", + "וזהו שכל שלם כי תמו והגיעו עד סופן, שעד שם נתיבות החכמה מתלבשים בחמשים שערי בינה וזהו ושלמו ימי אבלך שלא תהיה מלכות שמים מרוחקת משרשה ותעלה להתחבר בהוד מלכות ואז ושלמו ימי אבלה, וכדאיתא בזוה\"ק (בא מ:) מאי במסכנות לחם עוני אמאי אקרי לחם עוני, משום דקיימא סהרא בפגימותא, ולא מתברכא משמשא וכו' ולא מתנהרא מיובלא, ולזמנא דאתי כתיב (ישעיהו ס׳:כ׳) לא יבא עוד שמשך וירחך לא יאסף כי ה' יהיה לך לאור עולם ושלמו ימי אבלך, ולכן נקרא שכל שלם, ששם הוא החיבור שהוא שלם, ששם הנתיבות תמו ונשלמו: ", + "ומה שכתב, ואי אפשר לעמוד על תכלית נתיב זה אלא מן שכל מזהיר ולפיכך נקרא שלם, כי תכלת וחלזון, איתא בזוה\"ק שהיא לבוש למלכות שמים, כדאיתא בזוה\"ק (בהעלותך קנ.) וכנסת ישראל אקרי ים כנרת, והכי אתחזי דהא תכלת נפיק מתמן כו' יעו\"ש, ובזוה\"ק (תרומה קמט:) ובכמה דוכתי, וענין מלכות שמים שהוא הנהגה הכוללת ובה יצאו כל המדות לפועל כח פעולת ההנהגה, ונקראת תכלית דכלהו שלימו דכלהו, והוא שכינת כבודו, וכדאיתא בתקוני זוהר ודאי שכינתא איהו קרבנא דיליה איהי שריא בין תרין שפוון נצח והוד יעו\"ש וברעיא מהימנא (פנחס רנו.), ואיתא עוד (שם ס) למלכא דאית ליה ממנא דיקר ואיהו מחבבא לגביה לזמנין שוי לה עטרא על רישיה וכו' לזמנין קשיר לה באצבע וכען דאיהו מרחקא ממלכא אתמר במלכא אלביש שמים קדרות כו' יעו\"ש, ובתיקון י\"ט (דף מא) כד האי אבנא בעאת למעבד בעמלק או בסטרין אחרנין וכן בחייבין נטלא מגבורה ואתכללין בה כל ספיראן ואתקריאו בה כלהו גבורות וכד בעאת למעבד חנא וחסדא בעלמא נטלא מחסד וכלהו ספיראן אתכללין בה ואתקריאו רחמי יעו\"ש, והוא שמדת מלכות שמים הוא המדה שעל ידה מנהג הש\"י, שכל סדר מערכת ההנהגה מרום המעלות עד שפל המדרגות במקום גמר צאת ההנהגה לפועל שם הוא מלכות שמים:", + "ולפי שנגד כל מדה ממדותיו של הקב\"ה וכל הנהגותיו ברא כנגדם רמז לפועל בעולם הזה, וכדאיתא בזוה\"ק (תולדות קלד.) וייצר ה' אלהים את האדם עפר מן האדמה וגו' באורייתא ברא קוב\"ה עלמא ולית לך כל שייפא ושייפא בבר נש דלא הוי לקבליה בריה בעלמא, הכי נמי עלמא כל אינון בריין כלהו שייפין שייפין וקיימין אלין על אלין, וכד מתתקנן כלהו איהו חד גופא ממש כגוונא דאורייתא, וכדאיתא כמה פעמים בזוה\"ק, בענין בצלם אלהים ברא את האדם, ובאדרא רבא קדישא (נשא קכט:) עינוי דרישא חוורא משתניין משאר עיינין לית כסותא על עינא ולית גבינין על עינא, מאי טעמא דכתיב הנה לא ינום ולא יישן שומר ישראל כו', וכתיב אשר עיניך פקוחות וגו' אמר רבי שמעון לרבי אבא למאי הוא רמיזא, א\"ל לנוני ימא, הרי ששאלו למאי הוא רמיזה, שלהשגחה העליונה במקור שרשה מוכרח שיהא בעולם הזה רמז באיזה בריה שלא יהיה בה שינה ולא הרפות עין, ועיין במס' שבת (ל.) בוא ואראך דוגמתם בעולם הזה, ולכן הנהגת מלכות הקדושה שהיא מתחלפת בהנהגתה לענינים שונים, מוכרח להמצא בריה בעוה\"ז ג\"כ שתחליף מצב הויתה במחזות שונות: ", + "והנה, מדת המלכות, אף שמקבלת מכל המדות, אכן צאת כל המדות לפועל במלכות שמים הוא באמת נצח הוד ויסוד, שדרך אלו המדות הוא גמר בישול הקבלה וצאת לאור פעולה והנהגה, וכמו שמצינו שבאלו המדות נזכר פעולתה והנהגתה, וכדאיתא בזוה\"ק (בהר קח.) כיון דעאלו ישראל לארעא לא אשתכחו בה דינין וכנסת ישראל הות בה בנייחא על כנפי הכרובים: ", + "כי כשמדת מלכות שמים מנהגת בהנהגה מוסתרת ואין אור השי\"ת נתגלה בה נקראת דוממת שמרוחקת משרשה, וכדאיתא בסבא (משפטים צה.) עולימתא שפירתא ולית בה עיינין וגופא טמירתא, והיינו אחר החורבן שאז היא נקראת פגימותא דסיהרא, שאינה מאירה בהודה והדרה ולא תתעורר לנצח נגד שונאיה ומנדיה, ואז נקראת לית בה עיינין, ואז נראה שעולם כמנהגו נוהג, כדאיתא במס' עבודה זרה (נד:) הרי שגזל סאה חטים והלך וזרעה בקרקע בדין הוא שלא תצמיח אלא עולם כמנהגו נוהג ואז נקראת מלכות שמים דומם, וכדאיתא בתקוני זוהר (תיקון כא דף נ.) וכד נפלת שכיבת לעפרא ובזוה\"ק (במדבר קיט:) אוף הכי השתא בגלותא רישא כפוף לעפרא יעו\"ש: ", + "ובזמן המקדש, מלכות שמים היתה מאירה, שאז היה נגלה כבוד מלכותו כי שופע שפע טובה להממליכים אותו, וכן להיפך לעוברי רצונו, וכמו שהיה נראה מפורש הנסים הנגלים שנעשו לישראל בימי דוד ושלמה, וכל זמן שהיה המקדש קיים, היה נתגלה כבוד מלכות שמים, וכמו שנאמר (מלכים ב י״ז:כ״ה) ויבא מלך אשור מבבל ומכותה וגו' ויהי בתחלת שבתם שם לא יראו את ה' וישלח ה' בהם את האריות, ואז אף שכבר לא היה מלכות שמים בבהירות השלמה שכר גלו עשרת השבטים, ומ\"מ היו מוכרחים לקיים המצות על כל פנים על הלבוש ובלא זה לא היה להם מקום בארץ ישראל: ", + "אכן כשמלכות שמים מאירה בזיוה והודה והדרה בשלמות, כבימי שלמה המלך ע\"ה כדאיתא בזוה\"ק (אחרי ס\"א. ובכמה דוכתי) ביומין דשלמה הוה סיהרא באשלמותא יעו\"ש, אז היא במעלת הוד מלכות, וכמו שנאמר (דברי הימים א כ״ט:כ״ה) ויגדל ה' את שלמה למעלה לעיני כל ישראל ויתן עליו הוד מלכות, וענין הודיה הוא במלכות בית דוד ביותר, כדאיתא בזוה\"ק (ויקרא ד.) הוד הוא דרגא דדוד, וכן איתא במדרש רבה (ויצא פ' עא) לאה תפסה פלך הודיה ועמדו הימנה בעלי הודיה יהודה ויכר יהודה ויאמר צדקה ממני דוד אמר הודו לה' כי טוב, וכמו שלמדו משלמה המלך מדת הכריעה למלך (ברכות לד:) המלך כיון שכרע שוב אינו זוקף שנאמר ויהי ככלות שלמה להתפלל וגו' קם מלפני מזבח ה' מכרוע על ברכיו, ובמס' מגילה (יא:) דוד הוא הקטן, הוא בקטנותו מתחלתו ועד סופו יעו\"ש, כי ענין הודיה מצד האדם הוא שיכפוף כל קומתו מותר האדם מן הבהמה ולבטל עצמו בביטול עצום נגד הש\"י ואפילו במקום שאינו יודע ההנהגה יבטל עצמו ביטול גמור, וכמו דכתיב (תהילים ע״ג:כ״ב) ואני בער ולא אדע בהמות הייתי עמך וכמו שהשיב דוד המלך ע\"ה למיכל בת שאול (שמואל ב ו׳:כ״ב) ונקלותי עוד מזאת והייתי שפל בעיני, ושורש מדת ההוד הוא לקבוע ההודיה הזאת בשורש נפשו, וכדאיתא בירושלמי מס' ברכות מחזיק אנא טיבותא לרישא דכד מטי למודים מנפשיה כרע יעו\"ש, ולכן נתן הש\"י עליהם מדת הודו שהכל יכירו עליו שאהבת הש\"י בוער בלבו והכל יודו שלו נאה המלוכה, וכמו שמצינו שאף אחיתופל שהיה שונאו צוה לבניו אל תמרדו במלכות בית דוד, והוא שהש\"י נתן עליו הודו וניכר לכל שעובד מעומק לבו: ", + "וזה נקרא חי, שניכר בו שאינו עובד את השי\"ת כמצות אנשים מלומדה, רק בכל רגע מתעורר מחדש כחו ולא כדבר שנתיישן, וכן מצינו שמדת ההוד הוא חי כדאיתא בזוה\"ק (בהעלותך קנג:) לא אמות מסטרא דגבורה כי אחיה מסטרא דשמאלא דהוד דילך וכדאיתא בתקוני זוהר הודיה בהוד, לכן כשמלכות עם צדיק יסוד עולם ועולה עמו יחד להשיג הודו אז גם מדת הצדיק נקרא חי, כדאיתא בזוה\"ק (ויגש ריא.) ויאסור יוסף מרכבתו דא צדיק וכדמבאר (שם) שבזמן שנסתר הארת פנים של מעלה אינו נקרא חי, וכדאיתא בתקוני הזהר (תיקון יא כו:) וכען בגלותא אתמר ביה הצדיק אבד וכו' ואתמר ביה ונהר יחרב ויבש, ורק בעת שמתחברין כנ\"ל נקרא חי, כדאיתא בזוה\"ק (ויצא קסד.) דכד מתחברין כחדא אקרי באר מים חיים ועיין זוה\"ק (ויגש רז:) דוד מלכא איהו חי וקורבא דיליה לחי עולמים: ", + "ובעת שמלכות שמים מתעורר לנצח על כל הקמים למעטה, אז היא מתעלה במדת הנצח, וכדאיתא בזוה\"ק (פנחס רכג:) שדוד המלך ע\"ה התפלל למנצח על השמינית, דלא תזוז נצח מן הוד, ובמדרש תהלים (מזמור לו) למנצח לעבד ה' לדוד אמר דוד נתת לי את הנצחון ואף אני נותן לך את הנצחון וכו', ונצח הוא מעלה את כל המדות לשרשן שהיא האמצעית מהמדות ובו עולים, שכל המדות נעוץ סופן בתחלתם, ונצח שבנצח היא נקודה האמצעית מכל ארבעים ותשע מדות שהש\"י מנהג בהם, ובאדרא רבה קדישא (קלו:) עשרין וארבע דינין עלאין משתכחין בהאי מצחא וכלהו אקרין נצחים, וזה שמסיים (שם) ובאתוון רצופין הוא מצח וכו' וגם נצח ישראל לא ישקר (שמואל א ט״ו:כ״ט) וכו' אבל אי באתר דאתקרי ראש בהאי מצחא אתחזי וכו' יעו\"ש, וזה שנאמר על מלכות בית דוד וגם נצח ישראל לא ישקר: ", + "ואז הוא בשם דגי הים, כדאיתא בזוה\"ק (שמיני מב.) מה נוני ימא חיותן בימא אף תלמידי חכמים מארי מתנייתין חיותייהו באורייתא ונוני ימא, רומזין על מה שנאמר הנה לא ינום ולא יישן שומר ישראל, כדאיתא בזוה\"ק (נשא קכט:), וכן איתא בזוה\"ק (תצא קעט.) על מלך המשיח, אנת לויתן דימא דאורייתא מארי דכל נונין, לויתן זה על שם אורייתא דאתמר ביה כי לוית חן הם לראשך, וכן איתא בזוה\"ק (בהשמטות לפ' בראשית ז:) וירדו בדגת הים לקבל דרגא דנצח דאחיד ביה משה דגת הים בההוא דרגא אתבריאו יעו\"ש: ", + "ויש הנהגה שמדת מלכות שמים מתנהגת על ידי עבודה עצומה וצמצמים, שהיא מדת יוסף הצדיק, כדאיתא במס' יומא (סט:) זו היא גבורתו וכו' ואלו הן נוראותיו כו', והוא שכבר ראו אז בימי אנשי כנסת הגדולה קצת התגלות נסים בימי מרדכי ואסתר, וכן היה כל הנהגת בית שני: ", + "וזה נקרא הדר מלכות,וכמו שכתוב (דניאל י״א:כ׳) ועמד על כנו מעביר נוגש הדר מלכות וקאי על ממלכת הכהנים בימי החשמונאים, וכדאיתא בזוה\"ק (משפטים קכא.) הדר בעובדיהון דאחידן במארי תורה ומצות, ובזוה\"ק (פקודי רנח.) ולבתר כד גרמו חובין אתעדו שולטנותא דהאי בית שני כו' בגין דערלה קטרוגא ביה תדיר ועל דא הוו כהני זמינין בגויה לקטרגא בהאי ערלה ולהו אצטריך מלה לקטרגא בהדה ולאגנא על בית שני, ולפי שלא היתה מלוכה שלמה, לכן לא נמסרה המלוכה לזרע דוד, רק לכהנים שהם עובדים בפועל, וכדאיתא בזוה\"ק (צו לד:) מאן ממלכת כהנים כד\"א זאת משחת אהרן ומשחת בניו דכד אתברכא כנסת ישראל על ידא דכהני כדין אתקרי על שמיהן הה\"ד ממלכת כהנים. רבי שמעון אמר ת\"ח מלכות כהנים לא אקרי אלא ממלכת דאמליכו לה כהני ועבדי לה גבורתא על כלא, אבל מלכות כהנים אל אקרי, דהא מן השמים אקרי מלכות מלכות שמים ודאי יעו\"ש, וזה שנקרא הדר מלכות, שהוא מדת יוסף הצדיק יסוד עולם, שהוא מדת הצמצום שהוא מלמד דעת שלא להתפשט בימי השבע ולהניח לימות הרעב כדאיתא בזוה\"ק (בשלח נא:) למלכא דאיהו שלים מכלא דעתיה שלים מכלא מה אורחיה דההוא מלכא אנפוי נהירין כשמשא תדיר וכו' טפשא חמי אנפוי דמלכא נהירין וחייכן ולא אסתמר מיניה, ומאן דאיהו חכימא אע\"ג דחמי אנפוי דמלכא נהירין אמר מלכא ודאי שלים הוא וכו' יעו\"ש: ", + "וזאת המדה נקראת הדר, כדאיתא בזוה\"ק (תצוה קפו:) עץ הדר כמד\"א הוד והדר לפניו, מ\"ט אקרי הדר ומאן איהו הדר אלא דא צדיק אמאי אקרי הדר והא אתר טמירא איהו וכו' אלא אע\"ג דאיהו דרגא טמירא הדורא איהו דכל גופא ולא אשתכח הדורא לגופא אלא ביה וכו' ואתכסי ואתגליא יעו\"ש: ", + "וכן מצינו בנביאים במלך המשיח בעת התגלותו, שתחלה יהיה בתכלית השפלות, כמו שכתוב (ישעיהו נ״ב:י״ד) משחת מאיש מראהו והיינו שלא יתראה קבלתו ממדת ההוד, כי משחת הוא היפך מהוד, כמו שכתוב (דניאל י׳:ח׳) והודו נהפך עליו למשחית, וגם לא יתראה בו מדת ההדר כדכתיב (ישעיהו נ״ג:ב׳) לא תאר ולא הדר לו, כי ישועת ישראל הולכת בהדרגה, כדאיתא בזוה\"ק (וישלח קט.) ויאמר שלחני כי עלה השחר ויאמר לא אשלחך כי אם ברכתני רבי יהודה פתח ואמר מי זאת הנשקפה כמו שחר יפה כלבנה ברה כחמה איומה כנדגלות האי קרא אוקמוה ואתמר אבל מי זאת הנשקפה אלין אינון ישראל בזמנא דקוב\"ה יוקים לון ויפיק לון מן גלותא כדין יפתח לון פתחא דנהורא דהיא דקיק זעיר ולבתר פתחא אחרינא דאיהו רב מיניה עד דקוב\"ה יפתח לון תרעין עלאין פתיחן לארבע רוחי עלמא, וכן כל מה דעביד קוב\"ה לישראל ולצדיקיא די בהון הכי כלהו ולאו בזמנא חדא לבר נש דאתיהיב בחשוכא ודיוריה הוה בחשוכא תדיר כד יבעון לאנהרא ליה בעיין לאפתחא ליה נהורא זעירתא כעינא דמחטא ולבתר רב מיני וכדין בכל זמנא עד דינהרון ליה כל נהורא כדקא יאות כך אינון ישראל כד\"א (שמות כ״ג:ל׳) מעט מעט אגרשנו מפניך עד אשר תפרה וגו' כו' אבל ישראל נהורא דילהון זעיר זעיר עד דיתתקפון וכו' יעו\"ש: ", + "ולכן בראשית התגלות צמיחתו אז תעלה צמיחתו מעט מעט צמיחה קטנה, ואז נקרא יונק, כמו שכתוב (ישעיהו נ״ג:ב׳) ויעל כיונק לפניו, היינו כי בימי יניקה מתגדל ומתתאר תואר והדרת פנים, כדאיתא בתקוני זוהר (תיקון ע קכ:) ויגדל הילד ויגמל עד דיתעביד פרצוף כו', וכן הוא מתגדל עד שנקרא צומח, כדכתיב (זכריה ו׳:י״ב) הנה איש צמח שמו שהוא צמיחה היותר גדולה, והיינו בתחלת הגאולה כדאיתא בתקוני זוהר (תקון יג כט:) תשיעאה ברנה ודא דרגא דצדיק חי עלמין מתמן רנה וביה פורקנא הה\"ד (ירמיהו כ״ג:ה׳) צמח צדיק (זכריה ו׳:י״ב) ומתחתיו יצמח ואז יתגדל להגיע להודו וכדמסיים (זכריה שם) והוא ישא הוד, ואז יתאחד בו מלוכה וכהונה יחד כדכתיב (שם) וישב ומשל על כסאו והיה כהן על כסאו ועצת שלום תהיה בין שניהם: ", + "והענין, כי בגלות השכינה יש קטרוג בין שבט לוי ויוסף נגד שבט יהודה, כי לוי ויוסף שניהם ברזא דברית, שכן מצינו בפנחס שהיה כהן וקנא על ברית, וכן שבט יוסף כדאיתא בזוה\"ק (ויקהל רכ.) אמר רבי שמעון בההוא זמנא דיתערון מתי עלמא ויתעתדון בארעא קדישא וקומון חיילין חיילין כלהו על ארעא דגליל בגין דתמן זמין מלכא משיחא לאתגלאה בגין דאיהו חולקיה דיוסף וכו' ודא איהו דקאים בקיומא דברית יתיר מכלא, וכמ\"ש (ישעיה מא) אפרים לא יקנא את יהודה ויהודה לא יצור את אפרים, שאפרים מקנא תמיד את יהודה מפני שרואה שהש\"י שוכן בשבט זה אף שיש עליו כמה קטרוגים, ואפרים אף שמברר עצמו בכל מיני בירורים רואה ששכינה שוכן ביותר בשבט יהודה, ויהודה מיצר בזה ומעיק לשבט אפרים, ובמלך המשיח יתאחדו שניהם, כדאיתא במדרש (פ' ויגש), וזה שנאמר (תהילים כ״א:ו׳) הוד והדר תשוה עליו ואז יקרא חי כמו שכתוב (שם) חיים שאל ממך נתת לו, וכשיגדל בהתגלות לנצח אז יהיה בהשגחה עצומה תמידית מהש\"י, כמו שכתוב (תהילים קכ״א:ד׳-ה׳) הנה לא ינום ולא יישן שומר ישראל, ויהיה נמשל בדגי הים כדאיתא בזוה\"ק (תצא קעט.) אנת הוא לויתן נונא רבא: ולפי שנתגלה בפנים מתחלפים ואי אפשר לעמוד עליו אלא כשיחקור עליו מחדרי הגדולה, היינו שבפנימיות היא כלולה מכל סדר מערכת המדות, וזהו שמתאר מדה זו בהחלזון שג\"כ אי אפשר לעמוד עליו ומתראה בפנים שונים, שלפעמים כשנקשר בארץ ונתקע בה נראה כדומם, וכשמזעזעין אותו רואים בו קצת רטיבות ותנועה מועטת כתנועת הצומח, וכשיעוררו אותו תראה בו תנועת חיים, ובהסתכל עליו בתנועותיו במים הוא כדג, ולכן אין לעמוד עליו אלא כשיבינו לשרשו אז ידעו כי יש בו כל התנועות הנ\"ל, והן הן דברי הרמ\"ע ז\"ל וכוונתו, כי מקור דבריו אסף מהקנה למעשה בראשית, בענין ל\"ב נתיבות, שהובא לעיל, ומהקנה למצוות שהובא במאמרנו הקטן \"שפוני טמוני חול\", שנתקע בארץ וצבעו ירוק, הוא לקוח מהש\"ס מנחות (מג.), וכן הא דאחת לשבעים שנה הוא לקוח מש\"ס (שם), וכמו שבארנו שיש בו כל המראות ומתראה בפנים שונים, ולכן הוא רומז שהוא בריה להראות דמות ודוגמא להתחלפות ההנהגה במדת מלכות שמים: ", + "וכן יש בזה בהצרכת צבע התכלת מחלזון דוקא לציצית כמה ענינים רמוזים להבאים בסוד ה' במצות ציצית שמדוגלת בכל המצות שהיא רומזת לקיום כל המצות, כדאיתא במס' נדרים (כה.) ובכמה דוכתי, שקולה מצוה זו כנגד כל המצות כולן יעו\"ש. שהציצית רומזים ג\"כ להוד מלכות שיש בהם ל\"ב חוטין בסוד ל\"ב נתיבות חכמה ומתבררים בסוד חמשים שערי בינה, ותכלית הבירורים הוא בהוד שבהוד, שהיא מדה ל\"ג והציצית רומזים שיתעלה למעלה מהוד שבהוד: ", + "שענין מצות ציצית, הוא התחברות להתעורר אף מקצה האחרון, כדאיתא בספרי ובמס' מנחות (מא: מב.) אין ציצית אלא יוצא אין ציצית אלא ענף ואמר אביי וצריך לפרודה כי צוציתא דארמאי יעו\"ש בפירש\"י ז\"ל, והיינו כי רוב המצות המה ניתנים בשורש נקודה האמצעית הן באדם והן בהמצוה, כדמצינו מקום המקדש הוא באמצעית העולם נקודת הישוב, וכן אתרוג דומה ללב ולולב לשדרה ותפלין על המוח ונגד הלב שהוא נקודת שורש החיים, וכן תקיעת שופר ברוח חיים שבאדם, אכן מצות ציצית הוא רק בהקצוות מקום שיוצא לחוץ מהעיגול שטלית עגולה פטורה מן הציצית, וזה רומז לאור הש\"י המאיר לאדם מרחוק אף במקום שמתרחק מהשורש, שאף מתכלית הפירוד והריחוק יכול להתעורר לשוב ולהתקרב על ידי מצוה זו, כדמצינו במס' מנחות (מד.) שהציצית הצילו את האדם מן החטא אף שהיה מרוחק מאד בכל דעתו ורצונו והיה בעידנא דיצר הרע דלית מאן דמדכר ליצר טוב, ומ\"מ התעורר לשוב על ידי מצות ציצית, וכדאיתא בזוה\"ק (שלח קעה.) מכנף הארץ זמירות שמענו (ישעיהו כ״ד:ט״ז) דא כנף דציצית וענין זמירות שמענו צבי לצדיק מפורש בזוה\"ק (וילך רפד.) יעו\"ש: ", + "וזה רומזים הל\"ב חוטין, כי אור הבינה מתפשטת עד הוד ושם הוא תכלית הבירורים כדאיתא בזוה\"ק (תצא רפ.) ובג\"ד כד אתגליא אימא עילאה כו' וחמשה נהירין אית לה דאתקריאו קרני החמה עד הוד ומתמן עד הוד הוו נהרין בך כו' יעו\"ש: ", + "והענין הוא, כי עד שם מגיע בירורי אור הבינה, וכן מצינו בבירור מצד האדם שאי אפשר בכח האדם לברר מצדו אלא עד חמשה דורות כדאיתא במס' עדיות (פ\"ב מ\"ו) האב זוכה לבן בחמשה דברים כו' ומספר הדורות לפניו יעו\"ש, היינו שעד חמשה דורות מגיע חשבון האב לבנים, כמו שכתוב באברהם אבינו ע\"ה כי ידעתיו למען אשר יצוה את בניו ואת ביתו אחריו, כמו שנתבאר בשם כאאמו\"ר הגה\"ק זצלה\"ה בחיבורנו סדרי טהרות מס' כלים (קט: ד\"ה תניא) יעו\"ש, וכן הוא בכל פעולת אדם שאף שחושב דרכיו בראשיתם לכלכל דרכיו במשפט מצדו, אכן אין כח דעתו ובינתו מגיע עד לתכלית הפעולה רק עד לתולדה החמישית היוצאה מפעולותיו, ואף בדברים היותר מבוררים כגון מצות צדקה כשהיא מצד האדם ברורה ונקיה כדאיתא במס' בבא בתרא (י' ע\"ב) שנותנה ואינו יודע למי נותנה נוטלה ואינו יודע ממי נוטלה ודממונה עליה כרבי חנינא בן תרדיון, מ\"מ אין בכח האדם לחשוב דרכיו בזה, רק עד תולדת החמישית, א) ליתן ממון שוא נקי מן הגזל וכדומה, ב) שיתן מצדו בנדבת לבו, ג) שימסרנה לגבאי הגון, ד) תפלה להש\"י שימציא להגבאי עני הגון. ומה שיעשה העני עם הצדקה שיקבל, שבאם יעשה מצוה בכח צדקה זו יהיה הנותן מסייע ידי עושה מצוה וכן להיפך, זה הוא תולדה החמישית, שאין על זה כח תפלה מפורש רק צעקה בלב, וזה נקרא הוד שבהוד, ומה שיכול להסתעף מכאן ואילך בזה גם צעקה בלב אפס מבינת האדם, וזה ענין המבואר כמה פעמים בזוה\"ק, שאימא עלאה עד הוד אתפשטת, ותכלית הבירור הוא עד הוד שבהוד, כדאיתא בלקוטי תורה להאר\"י ז\"ל (פ' תזריע) בענין שלשים ושלשת ימי טהרה ובפרי עץ חיים בענין ל\"ג בעומר [עיין בסה\"ק בית יעקב ויקרא פ' בחקתי אות כ\"ט]: ", + "והענין שקצות הריבוע הם ל\"ב, שמונה לכל צד, ומרומזין בל\"ב חוטי הציצית, כדאיתא בזוה\"ק (פנחס רכז. ברע\"מ) הכי סלקא בכל סטרא בארבע כנפי ציצית וכו' לכל סטרא כליל ד' חיות ולכל חיה ארבע אנפין וארבע גדפין אינון ל\"ב וכו' יעו\"ש, ובתקו\"ז (תיקון עשיראה כה:) וכנפי מצוה אולפן רזא דאינון ח' חוטין לכל סטר לקבל ארבע אנפין וארבע גדפין דכל חיה: ", + "ויסוד הריבוע הוא בזוה\"ק בהקדמה (ה:) (פנחס רנ\"ו) בענין שמונת אלפים תחום שבת שני אלפים לכל סטר, אכן הארת שמונת האלפים הם לכל צד כדאיתא בזוה\"ק תצוה (קפ. ושם) בענין תשע נקודין כו' ואינון בשיעורא דחושבנא תמניא נקודין ואנון תשע כו' והכא אתפרשו שבילין לכל סטר דאינון תלתין ותרין יעו\"ש: ", + "וזה ג\"כ בענין העיגול והריבוע כדאיתא בזוה\"ק בהקדמה (שם) את לאסגאה תחום שבת שבתותי דא עיגולא וריבוע דלגו, וכמו שנתבאר שענין ציצית הוא רק בבגד המרובע היוצא בכלל העיגול להקצות, וכדאיתא (שם ו.) ובתקוני זוהר (תיקון ל עג.) מאי מחלליה מאן דעייל לגו חלל דעיגולא וריבוע כו' יעו\"ש, ובזוה\"ק (ויקהל רד.) כל אינון שית יומין ברזא דחד נקודה קדישא וכלהו יומין אתאחדין ביה ואית יומין אחרנין דקיימין לבר בסטרא אחרא ואית יומין אחרנין דקיימין לגו מעגולא קדישא ואתאחדן בנקודה קדישא יעו\"ש, ויומין הם הקצות ברזא דריבוע ושבת היא נקודה האמצעית מהתשע נקודות הנ\"ל תמניא לכל סטר וחדא באמצעיתא ועיין רעיא מהימנא (פנחס רמט:) ובכמה דוכתי בזוה\"ק. וידוע כי שבת וציצית הם מתאחדין, וכדאיתא בתנא דבי אליהו (פרק כו) ויהיו בני ישראל במדבר וימצאו איש מקושש עצים ביום השבת, אמר הקב\"ה למשה מפני מה חלל זה את השבת, אמר משה לפניו רבש\"ע איני יודע, אמר לו הקב\"ה למשה אני אומר לך, כי בכל ששת ימי החול יש לו לישראל תפלין בראשו ובזרועו ורואה אותם וחוזר ממעשיו, אבל עכשיו ביום השבת שאין לו תפלין בראשו ובזרועו לכן חלל זה את השבת, באותה שעה א\"ל הקב\"ה למשה משה צא וברר להם מצוה אחת שיהיו נוהגים בו גם בשבתות וימים טובים זה מצות ציצית, שנאמר דבר אל בני ישראל ואמרת אלהם ועשו להם ציצית יעו\"ש. ונתבאר אצלנו ביאור הענין, שהתנא דבי אליהו מבאר שמצות ציצית ניתנה לישראל אחר חטא מקושש כי הוא תיקון לחטאו, כי כן הציב השי\"ת אשר בכל ימות החול יהיה האדם מברר הטוב מן הרע האוכל מתוך הפסולת, ויחדש בכל יום דבקות בהש\"י, ועל ידי שמשנה מצורה לצורה מחדש ומוסיף בכל יום קדושה. אבל בשבת נאסרו כל המלאכות, כי בשבת מאיר אז רצונו יתברך המופשט מאלו הגבולים, לזה נצרך האדם להביט רק אל רצונו יתברך ולא לחדש שום דבר בפעולותיו לשנות מצורה לצורה. אכן המקושש הביט בעומק טוב הצפון, שע\"ז נסמך לפ' נסכים שהוא למסקא תהומא, אשר אורו יתברך מאיר בכל הלבושים, והש\"י יברר אף מי שנתרחק הרבה שלא יצא מהקיפו יתברך, א\"כ מותר לעשות מלאכה בשבת, כי בכל פעולותיו שורה אורו יתברך כמו שמצינו ששאל מפני מה הקב\"ה מפריח טללים ומוריד גשמים בשבת, וא\"ל משל לאחד שיש לו שתי חצירות והם אצלו רשות אחת, ולזה מאחר שיברר השי\"ת אשר האדם אינו יכול להתרחק מרצונו יתברך, וזו ההארה מאיר בשבת אשר אין האדם יכול לפעול כלל, א\"כ מותר לעשות מלאכה בשבת, כי גם פעולותיו הכל יברר הש\"י וזה היה טענת המקושש. ", + "והאמת הוא שביום השבת מאיר הקב\"ה הנקודה השרשית אשר ישראל עלו במחשבה, ולזה לא שייך כלל אז פעולת אדם, כמו שמבאר בזוה\"ק טעם על תפלין שנאסרו בשבת כי אז נתגלה עטרה דמלכא, ואם יכנוס האדם אז בעטרה שלו פוגם הוא בעטרה של מלך, כי ביום השבת מאיר הש\"י אורו הפשוט אשר מנושא מתפיסת אדם, לזה אסור לאדם שיכנוס אז בתפיסה שלו, ותפלין מורה על דביקות, שהאדם מצדו מחפש ומאיר עצמו לדבק בו יתברך, וזה הוא רק בימי החול, אבל בשבת אין שייך שום התחדשות על ידי פעולת האדם, וכדאיתא בזוה\"ק תפלין במלכות תפלין בז\"א, אבל בעתיקא לית תפלי, וכדאתמר בתקוני זוהר ואיהו קרקפתא דלא מנח תפלין, ולזה נאסרו תפלין בשבת. והנה מצינו אשר בכל מקום שיש התחלפות הזמנים לצאת מגבול לגבול או לשנות מצורה לצורה עלול האדם לשכחה וצריך שמירה, והעמיד הקב\"ה מצוה שעל ידה יכיר האדם שלא יאמר כחי ועוצם ידי, כדאיתא במדרש באת לחרוש לא תחרוש בשור וחמור באת לזרוע כו' עד גלגול עיסה שנתחייב בחלה, ולאחר אפיה ברכת המוציא מהיכא דקדים בשוליה כדי שתהיה לו זו ההכרה, וביום השבת אחר ימי החול אז עלול ג\"כ האדם לשכחה וכמו שביאר בזוה\"ק אשר לפי הנראה היה צריך להיות שימי החול הם גדולים משבת, שבימי החול האדם יכול לברר ולא בשבת. אכן הענין הוא, לא משום שימי החול גדולים משבת, אלא אדרבה משום קדושת שבת, שהש\"י מאיר אז אורו הגדול אשר הוא מנושא מכל פעולת ותפיסת האדם, כדאיתא בזוה\"ק שמברך ביה יומין עלאין, ואם האדם יפעול אז איזה פעולה, יכול לשכוח באורו יתברך לאמר כחי ועוצם ידי, וכיון שהאדם עלול אז לשכחה, לזה העמיד השי\"ת מצות ציצית שיתנהג אף בשבת, וכמו שנתבאר ענין ציצית, אין ציצית אלא יוצא, אין ציצית אלא ענף, והיינו כי אורו יתברך הוא בעגולא וריבוע, עיגולא מורה על היקף שמצד הש\"י, כדאיתא בירושלמי לית ריבוע מששת ימי בראשית, וריבוע מורה על פעולת אדם, ולזה בעת שהאדם מוקף מאורו יתברך אין נצרך לשום שמירה, ולזה בלילה שהאדם אינו פועל שום פעולה פטור מן הציצית, אכן בעת שעושה צרכי הגוף שלו אז יכול להשתקע במדה, אז צריך האדם שמירה שלא ישכח מלהביט לרצונו יתברך, ומאלה הריבועים נסתעף ג\"כ תחום שבת שהוא אלפים אמה ואם ילך האדם פסיעה יתירה הוא בכלל מחלליה הנזכר בזוה\"ק דעביד חלל בין עיגולא לריבוע, וביום השבת יכול האדם ליטול כח יותר כנ\"ל, לזה ניתן מצות ציצית לשמירה שיזכירהו להביט רק אל רצונו יתברך, ותפלין שמורה על התחדשות האדם מצדו אסור בשבת, אבל ציצית שהיא שמירה להחזירו להיקף הש\"י לזה נצטוו אף בשבת: ", + "וזה רומזין הל\"ב חוטין שהם לגו מעיגולא קדישא ול\"ג הוא גבול ההיקף שהוא נגד הוד שבהוד, שעד גבול זה עדיין אינו יוצא מהגבול בפועל רק בכח, ולזה ניתנו במצות ציצית ל\"ב חוטין שיחזירו בצאתו מחוץ לגבול, שבמדת היסוד שם יכול לפגום ויכול להשפיע במקום שאינו כרצון הש\"י, ושם נקרא שיוצא חוץ לגבול עיגולא קדישא. וזה דאיתא בזוה\"ק (פקודי רלג.) ברזא דקו המדה אשתכח אמה חד דאיהו ל\"ב שלישים כד\"א (ישעיהו מ׳:י״ב) וכל בשליש עפר הארץ ואינון ל\"ב שבילין לקבל ל\"ב שבילין דנפקין מלעילא כו', ודא משחתא דאיהו בקדושה יתיר בגין דאית משחתא אחרא דאיהו לחפיא על דא דאיהו לגו דהא במשחתא דחפיא דא על דא ל\"ב לגו ד\"ל לבר וכו' ודא איהו רזא דכתיב (תהילים מ״א:ב׳) אשרי משכיל אל דל כו' יעו\"ש, וכדאיתא בזוה\"ק (פקודי רנ: בשלח סא. האזינו רצט.) שקאי על החוטא שיצא מגבול הטוב עד שהגיע להחזירו לטוב יעו\"ש, שעד ל\"ב הוא לגו מעיגולא קדישא ול\"ג הוא הגבול ול\"ד הוא כשיוצא לבר מעיגולא קדישא, וכדאיתא בענין ל\"ג בעומר שאז מתעורר שם \"כי \"טובים \"דודיך \"מיין כידוע להבאים בסוד ה' שרומז להקפת אהבה הקדומה: ", + "וכן מצינו שמצות ציצית משאיר באדם השארה קבועה, כדאיתא בתקוני זוהר בתיקונים האחרונים (תיקון ה קמב:) ובזכות פקודין אלין ירתין בני נשא תלת קטרין דאינון נשמתא ורוחא ונפשא: ", + "וכן מצינו שמצות תכלת נקרא חותם ואות, כדאמרינן במס' מנחות (מג:) ולאחד אמר הבא לי חותם של זהב יעו\"ש, ובספר הבהיר (לפ' שלח) מאי טעמא אנו מטילין תכלת בציצית ומאי טעמא שלשים ושתים, משל למה הדבר דומה למלך שהיה לו גן נאה ולו ל\"ב נתיבות כו' ומאי טעמא דתכלת אמר השומר שמא יאמרו השומרים הגן שלי הוא נתן להם סימן ואמר ראו הסימן למלך שהוא שלו, שהגן הזה ואלה הנתיבות הוא תקנם ואינם שלי והנה חותמו. משל למה הדבר דומה למלך ובתו שהיו להם עבדים בקשו לילך מרחוק פחדו מן אימת המלך נתן להם סימנו פחדו מן הבת ונתנה להם סימן, אמרו מעתה בשני סימנין ה' ישמרך מכל רע ישמור את נפשך (תהילים קכ״א:ז׳) יעו\"ש, ובמדרש תנחומא (פרשת תרומה) וזאת התרומה אשר וגו' ותכלת וארגמן תכלת שצובעין אותו בדם זכר לאות שכבר התקינו אבות העולם יעו\"ש, ונראה שצ\"ל תכלת שצובעין אותו בדם חלזון זכר לאות שכבר התקינו אבות העולם, כי תכלת שבציצית הוא לאות וחותם כאמור, ואולי משום דקרא וראיתם אותו דגבי ציצית דעל תכלת קאי, דרשי ליה אותו מלשון אות שלו, כמו שדרשו רז\"ל על קרא אל תירא אותו דגבי עוג, ופירשו בזוה\"ק דהוה דחיל מיניה משום דעוג איתגזר בהדי אברהם ואמר ליה הקב\"ה למשה אל תירא אותו לא תדחל לההוא אות דיליה יעו\"ש, הכי נמי דרשי הכא וראיתם אותו היינו התכלת שהוא חותם ואות הציצית וזכו לחותם ואות חוט של תכלת בזכות אברהם אבינו ע\"ה בשכר שאמר אם מחוט ועד שרוך נעל כבמס' סוטה (יז.), ותכלת שבנדבת המשכן היה רמז וזכר לחותם ואות תכלת שבציצית שכבר התקינו אבות העולם, כלומר שזכו בשכר אבות העולם אברהם אבינו ע\"ה, וכן דרש להדיא בזוה\"ק (תרומה קלט.) ותכלת דא איהו תכלת דציצית כו' יעו\"ש, הנה נתבאר, שהתכלת הוא חותם ואות, וחותם רומז לאור הש\"י שקובע לאות חיבור במדת מלכותו כדאיתא בתקוני הזהר בהקדמה (יח.) שימני כחותם על לבך אמרין ישראל בגלותא אע\"ג דאנת תסתלק לעילא דיוקנך לא אתעדי מנאי לעלם כההוא חותם דבההוא אתר דאתדבק ביה רשימו דמארי חותמא לא אתעדי מיניה, ובתיקון כ\"ב (סה:) דאע\"ג דחותמא אשתאר בידך רשימא דיליה בפתקא איהו יעו\"ש. והוא שחיבר ישראל עם הקב\"ה ע\"י מצות שכולם כלולים במצות ציצית זה משאיר השארה קיימת, כדאיתא במס' קידושין (מ.) הזכות יש לה קרן ויש לה פירות שנאמר (ישעיהו ג׳:י׳) אמרו צדיק כי טוב כי פרי מעלליהם יאכלו, עבירה יש לה קרן ואין לה פירות שנאמר (שם) אוי לרשע רע וגו' יעו\"ש, והיינו שאין כח השארה לחיבור קבוע אלא בטובה: ולכל אלה יש רמזים נסתרים במצות ציצית בחלזון בכל סימניו ובתכלת במראהו וגווניו נכרים ליודעי חן ישימו לב ויבינו וישכילו: ", + "(השלמתי זה המאמר פה ראדזין ערב חג השבועות תרח\"ם): ", + "והנה יש עוד אתנו חבילות תשובות ופלפולים, במאמרנו הקצר \"שפוני טמוני חול\" ובענינים שבמאמרנו הנוכחי, אכן אם באנו לכתוב הכל, אין אנו מספיקין, וגם לאפיסת הפנאי כי אחר אשר עזרנו ה' לברר ההלכה בכל פרטיה, נחוץ להתחיל אי\"ה להשתדל למעשה לבחון אופן הוצאת צבע התכלת מדם החלזון בעזהש\"י, ועוד חזון למועד: מאחר שבעיקר הדבר ת\"ל עזרני הש\"י לברר ההלכה ברורה כשמש בצהרים לאמתה של תורה, כי כל הסימנים של החלזון שנתבארו בדברי חז\"ל המה בחלזון זה שמצאנו, והם סימנים מובהקים שבמובהקים שסומכים עליהם בכל דיני התורה, ובפרט הצטרפות כל הסימנים, וכל יודע דת ומבין בינה יראה כי כל דברי ההלכה בזה ברורים, כי בזה התכלת הוא מקיים מצות תכלת ודאי דאורייתא, ואף מי שאינו יודע לדון בהלכה, ולא יכול לשפוט אם מקיים בזה התכלת מצוה ודאי דאורייתא, אם רק יודע כי ספק דאורייתא לחומרא, ג\"כ ידע שמחויב להטיל זה התכלת בציציותיו משום ספק, כיון שאין צריך ברכה מיוחדת משום תכלת, ואין בדבר שום צד איסור כמו שנתבאר לעיל (פרט החמישי): ", + "והנה הפעם אודה את ה' השם נפשנו בחיים, כי אחר אשר זיכנו לברר ההלכה הברורה, בעזרתו התחלתי לעסוק במעשה, להוציא לאור מלאכת שמים, ובאתי דרך הים, והנני כהיום יום שנכפל בו כי טוב לסדר כי טוב בעיני ה' לברך את ישראל פה עיר וויניציא, ואחר יגיעה רבה מצאתי את החלזון, באי קטן בקצה לשון ים המערבי, בשיעור הראוי לאסוף את דמו שיהיה די לצביעה, שאף שנמצא בכל הים, אכן אינו רק מועט, ובשגם אין טבעו שוה בכל המקומות, שבהרבה מקומות תיכף כשמרגיש שניצוד יזרוק כל דמו מתוכו להים ולא ישאר בו מאומה, ורק איים מיוחדים ומעטים המה ששם ימצא באופן שיש בו הדם, והבנתי מאמר הכתוב (יחזקאל כ״ז:ז׳) תכלת מאיי אלישה, והרי באמת החלזון נמצא בכל גבול איטליא בים התיכון, אכן באופן הנ\"ל אינו נמצא רק באיים מיוחדים, ובזמנים מיוחדים בשנה יתראה באיזה ימים בשפע, ואז יסובבו סוחרים לקנותו לעשות ממנו צבע הציירים כנ\"ל בפתיחת מאמרנו. והנה התחלתי לעסוק במלאכת המצוה בגודל יגיעה, כי הוכרחתי לחפש אופן בהמלאכה שאוכל להחליט שבאופן זה נעשה בימי מציאות התכלת לפנים בישראל, שאם לא יוכל להעשות רק ע\"י כלים שנתחדשו בימים האחרונים, מכלי מלאכת ההרכבה וההפרדה (כימיא) שלא היה אז, איך נוכל להחליט שנעשה אז באופן כזה, ולא יתכן לומר שהיו להם כלים כאלה, שהרי בטח היו נזכרים במס' כלים ושבת, וכן בסממנים הוכרחתי לדרוש בסממנים הנודעים לי שהיו בימי מציאות התכלת הנזכרים בש\"ס, באופן שאוכל להחליט כי כן נצבע אז, ואף שאינו נזכר בש\"ס מה הם הסממנים, ומבואר מזה להדיא שאין קפידא בזה איזה סממנים ליקח, כי העיקר הוא הדם, ובאיזה סממנים שיוכל להוציא ממנו צבע התכלת יהיה מה שיהיה שפיר דמי ויכולים לצבוע, וכמו שמבואר מלשון הרמב\"ם ז\"ל (פ\"ב מה' ציצית ה\"ב) שכתב נותנין עמו סמנין כמו הקמוניא וכיוצא בהן כדרך שהצבעין עושין כו' יעו\"ש, ובאמת בלשון הש\"ס (מנחות מב:) לכאורה יפלא, הרי לא בא לסתום אלא לפרש, האי תכילתא היכי צבעיתו לה, ולמה לא פירש להדיא איזה סממנין מייתינן. אכן הדבר פשוט, לפי שבאמת בטבע הצבע אין ביכולת להחליט ולהגביל סממנין אחדים לכל פעם, כי לפעמים צריך להוסיף או לגרוע בסממנים, והוא תלוי בתהלוכות תסיסת הצבע והבישול, ואין זה ביד עושה הצבע לידע בזה גבול מיוחד, רק כפי העולה בהמלאכה צריך להוסיף או לגרוע בהסממנים, כנודע בכל צבע. ואף שכמעט כל הסממנים הניתנים להצבע הם סוג אחד, אכן למיניהם הם מחולקים, אכן עם כל זה על כל פנים צריך שיהיה רק מאלו הסממנים שהיו בימים שהיה התכלת נוהג, וששייך בהן מלאכת זריעה וקצירה וכתישה וכל מלאכת עבודה שנזכר במס' שבת שהיה במשכן בסממני הצבע, וכן אופן בישול הסממנים שנזכר בראשונים עיין תוס' (שבת קו. יבמות ו:) ובספר הישר לר\"ת ז\"ל ובמאירי מס' שבת. כל אלה עלו בידי בעזה\"י שהם נצרכים בסממני צבע התכלת, וראיתי עוצם כח תורת הראשונים כמלאכים, שאף מה שלא עשו בפועל הגיעו בפלפולם לכל סתום לכוון לאמתה של תורה, כי סוד ה' ליראיו, וכל מה שכתבו לתרץ ההלכה שבאופן זה נעשה כן הוא באמת, ואין באפשר לעשות באופן אחר: ", + "אכן בזה סמכתי להשתמש בכלי בחינה, לבחון הבישול ותסיסת הצבע, במקום שהראשונים היו בקיאים ומבינים בעיניהם וכח הרגשתם בלא כלי כנודע שהרגשתם וחושם היו אז חדים וחריפים יותר מהרגשתנו. אכן לאשר גם עתה בקושי אנו יכולים להכיר בהרגשה ומבינות העין, ורק שאנו חוששין על הרגשתנו שמא אינה הרגשה בטוחה, בזה סמכנו על כלי בחינה, וכן במלאכת הסממנים והוצאת הצבע מה שנעשה אז בכלים פשוטים וגם אנו יכולים לעשות זאת בכלים פשוטים, אלא שאצלנו הוא בדרך קשה, סמכנו לשמש במכונות חדשים, כיון שהוא רק להקל מלאכת העבודה, והוא ביכולת גם אצלנו לעשות בכלים פשוטים. ובעזה\"י עלה בידי להוציא מהדם השחור כדיו את צבע התכלת, באופן שאין שום דבר מסייע להצבע רק דם החלזון, והסממנים הם משוללי צבע, ורק פועלים להוציא הצבע מהדם. וכל זאת מי שרוצה לראות מלאכת הוצאת הצבע, יוכל לבא ואראהו בעזה\"י.", + "וראיתי לסדר בקצרה סדר עשית הציצית עם התכלת, ויזכנו ה' לקיים המצוה כמאמרה, כדאיתא במס' שבת (סג.) כל המקיים מצוה כמאמרה אין מבשרין אותו בשורות רעות שנאמר (קהלת ח ה) שומר מצוה לא ידע דבר רע: ", + "וזה סדר עשית הציצית, כפי מה שנתבאר לנו מזוה\"ק וכתבי האר\"י זצוקללה\"ה: ", + "א. אחר קשר העליון הסמוך לכנף, לוקח חוט אחד מן הלבן וכורך בו כריכה אחת על שאר החוטין בצד הבגד, ומניחו ולוקח חוט התכלת וכורך בו שתי כריכות בצד כריכה של לבן, ואלו השלש כריכות הם הנקראים חוליא: ", + "ב. ומרחיק מעט, ועושה שלש כריכות בחוט של תכלת לבד, והיא חוליא השניה: ", + "ג. ומרחיק מעט, ועושה כריכה אחת בחוט של תכלת, וקושר שני קשרים ועושה עוד שתי כריכות בחוט של תכלת לבד, ואלו השתי כריכות שאחר הקשר מצטרפין עם הכריכה האחת שלפני הקשר, והיא חוליא השלישית: ", + "ד. ומרחיק מעט ועושה שלש כריכות בחוט של תכלת לבד, והיא חוליא הרביעית: ", + "ה. ומרחיק מעט ועושה שלש כריכות בחוט של תכלת לבד, והיא חוליא החמישית, וקושר שני קשרים: ", + "ו. ועושה שלש כריכות בחוט של תכלת לבד, והיא חוליא הששית: ", + "ז. ומרחיק מעט ועושה שלש כריכות בחוט של תכלת לבד, והיא חוליא השביעית: ", + "ח. ומרחיק מעט ועושה שלש כריכות בחוט של תכלת לבד, והיא חוליא השמינית: ", + "ט. ומרחיק מעט ועושה שתי כריכות בחוט של תכלת לבד, וקושר שני קשרים, ועושה עוד כריכה אחת בחוט של תכלת, וזו הכריכה שאחר הקשר מצטרפת עם שתי הכריכות שלפני הקשר, והיא חוליא תשיעית: ", + "י. ומרחיק מעט ועושה שלש כריכות בחוט של תכלת לבד, והיא חוליא העשירית: ", + "יא. ומרחיק מעט ועושה שלש כריכות בחוט של תכלת לבד, והיא חוליא האחת עשרה: ", + "יב. ומרחיק מעט ועושה שלש כריכות בחוט של תכלת לבד, והיא חוליא השתים עשרה: ", + "יג. ומרחיק מעט ועושה שתי כריכות בחוט של תכלת לבד, ומניח את חוט התכלת, ולוקח חוט הלבן וכורך בו כריכה אחת בצד שתי הכריכות של תכלת, וקושר שני קשרים והיא חוליא השלש עשרה. זה הוא סדר עשית הציצית והתכלת: ", + "וצריך להיות נזהר בשעת כיבוס הטלית, שלא יכבס בבורית הנקרא (זייף), וכן לא במלח הסאדע וכדומה, כי כל אלו מעבירין ומקלקלים צבע התכלת, כמו שנתבאר לעיל (פרט הרביעי), אלא יכבס בחומץ או במלח (קרעמעטארטארע) שהיא כביסה יפה ואינון מסיר את צבע התכלת, כמו שנתבאר (שם) או להסיר הציצית בשעת כביסה, או לעשות כהא דמנחות (מא:) רב חנינא עביד ליה סיסא רבינא חייט להו מיחט, וכמו שביאר רבינו גרשום מאור הגולה ז\"ל הובא לעיל (פרט הרביעי): ", + "ומעתה ה' יברך את ישראל, בזכות מצות ציצית כמאמרה, ויסיר ממנו כל רע וכל מחלה וכל פגע וכל קללה וכל שנאת חנם, וכמו שכתב הרמ\"ע מפאנו ז\"ל במאמר צבאות ה' חלק שני וז\"ל: ודע כי תכל\"ת הוא בגימטריא שנאת חנם, ולכן אפשר לומר טעם למה חלק קרח על תכלת, כי היה לו שנאת חנם על משה ואהרן, ולכן היה מתלוצץ על מעלת התכלת שהיא מכפרת על שנאת חנם, כנזכר לעיל טעם לדבר שהוא מכפר על שנאת חנם, ובלבד שישוב ממנה האדם בתשובה גמורה ויסירם מלבו ותועיל לו מאד להשיג המבוקש הזה עכ\"ד הקדושים זלה\"ה. ובאמת זה הוא העיקר הגדול באריכות העכבת הגאולה, כדאיתא במס' יומא (ט:) אבל מקדש שני שהיו עוסקים בתורה ובמצות וגמילות חסדים מפני מה חרב, מפני שהיתה בו שנאת חנם ללמדך ששקולה שנאת חנם כנגד ג' עבירות עבודת כוכבים וגלוי עריות ושפיכות דמים יעו\"ש, וה' יקבץ נדחינו מארבע כנפות הארץ,ויגאל אותנו בקרוב וייחד לבבנו לאהבה וליראה את שמו וליחדו באהבה, ויברך את עמו ישראל בחיים טובים ושלום: ", + "נשלם הוצאת המאמר יום שנכפל בו כי טוב. ", + "בשנת מציאות חלזון לפ\"ק בהל\"כ ואע\"י" + ] + ] + }, + "versions": [ + [ + "Ptil Tekhelet, B'nei Brak, 1999", + "https://www.nli.org.il/he/books/NNL_ALEPH001807292" + ] + ], + "heTitle": "פתיל תכלת", + "categories": [ + "Halakhah", + "Acharonim" + ], + "schema": { + "heTitle": "פתיל תכלת", + "enTitle": "Ptil Tekhelet", + "key": "Ptil Tekhelet", + "nodes": [ + { + "heTitle": "שער", + "enTitle": "Title page" + }, + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Seder HaYom/Hebrew/Warsaw, 1876.json b/json/Halakhah/Acharonim/Seder HaYom/Hebrew/Warsaw, 1876.json new file mode 100644 index 0000000000000000000000000000000000000000..535a5d771003160e9fe4025d59266a1f659b4881 --- /dev/null +++ b/json/Halakhah/Acharonim/Seder HaYom/Hebrew/Warsaw, 1876.json @@ -0,0 +1,809 @@ +{ + "language": "he", + "title": "Seder HaYom", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002002279/NLI", + "versionTitle": "Warsaw, 1876", + "status": "locked", + "license": "Public Domain", + "versionNotes": "", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "סדר היום", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": { + "Introduction": [ + "בהיות כי תכלית האדם וביאתו לעולם הזה היא לעשות רצון יוצרו וללכת בדרכיו ולהמציא נחת רוח לפניו מתוך מעשיו הטובים ופעולותיו המתוקנים והכל יאמרו עליו אשרי שזה ילד אשרי שזה גדל והוא יתב' וית' משתבח ומתפאר בו כמו שכתוב עבדי ישראל אשר בך אתפאר על כן צריך כל אדם השלם בדעותיו להקריבו בעניניו ולשקול כל מעשיו במאזני צדק ולא יעשה דבר שלא מן הראוי וכן בצדק כל אמרי פיו ויכלכל דבריו במשפט ולא יצא מתחת ידו דבר שאינו מתוקן וירחיק עצמו מן הכיעור ומן הדומה לו מן הגזל ומן הגניבה מן התאוה ומן החמדה ויהיה לעולם נעלב ולא עולב שמח וטוב לב מן הבא בידו טוב עין מסתפק במותר לו אהוב אוהב את הבריות שפל רוח ומרוצה נבזה בעיניו ומכבד את הכל אוהב את התוכחות ומקבל את המוסר מקרב את הכל ומתרחק מן הכל ולהשוות את ה' לנגדו תמיד זהיר בנפלאותיו ומכוין בברכותיו ישר במדותיו וחכם בדעותיו מואס המתנות ומתרחק מן המאכלות מוותר ממונו ואוכל לשובע נפשו מצמצם עצמו בפת חריבה ובולם את פיו בשעת מריבה חונן דלים ומרחם על אביונים ומפקח על עסקי אלמנות ויתומים ומכבד את התורה ואת לומדיה ומקרב נחת רוח לעושיה חס על ממונו וזהיר בהוצאותיו וכל שכן בהוצאת ימיו וזה כל האדם שצריך כל ירא אלהים לראות כיצד ימיו יוצאים מתחת ידו שלא יצאו בהבל ובבהלה כי עתיד הוא לתת דין וחשבון לפני מי שבראו על הוצאת ימיו כיצד חלק אותם כיצד התנהג בם כי אפי' על שיחה בטלה שבין אדם לאשתו שדרך בני אדם לדבר ולהרבות עתיד ליתן דין וחשבון כל שכן על שאר הענינים אשר הוא מוזהר בהם שצריך להתרחק מהם ואם על הדבור כך כל שכן על מעשים רעים ומקולקלים:", + "ועל כן צריך כל אדם להשתדל על הימים ועל הלילות על העתות ועל השעות שלא לאבד אפי' א' מהם בהבלי העולם וחמדותיו ומעת אשר קם בבקר ממטתו עד שכבו בערב על מטתו יראה ויבין כיצד הוצאת זמנו שיהיה הכל בחפצי שמים וחפציו עצמם יהיו כחפצי שמים נקיים וטהורים ועל זה ראיתי אני משה בן יהודה ממשפחת המכירי לתקן ספר זה וקראתיו סדר היום מפני שדיברתי בו על הסדר שיעשה האדם בימיו ובלילותיו בשבתות ובמועדים סדר כל השנה בשבתו בבית ובלכתו בדרך בשכבו ובקומו ומובטח אני בנוהג סדר זה ולא ימוש ממנו שיהיה אהוב לשמים ולבריות ויהיה מוצלח בכל מעשיו ומושכל בכל דרכיו ויאריך ימים על האדמה ויראה בנים ובני בנים וחפצי שמים בידיו יוצלחו והוא דרך ישר לבני אדם אמצעים ובינונים והמוסיף יוסיפו לו חיים ושלום מן השמים והחכם ישמע ויוסיף לקח כל א' וא' כפי מעלתו ומדרגתו כן סדר חכמתו והנהגתו והכל לפי מה שהוא אדם והכל לפי הכוונה אחד המרבה ואחד הממעיט ובלבד שיהיה כוונתו לשמים בה' בטח לבי ונעזרתי כי הוא הנותן ליעף כח ולאין אונים עצמה ירבה הוא יתן בי כח לחבר חיבורים נאים ונחמדים מרוצים ומקובלים בעיני הכל ויזכני לזכות את ישראל אמן:" + ], + "Order of Arising": [ + "כשאדם נעור בלילה ולבו אומר לו לקום אין להתרשל בדבר אלא יקום בזריזות ואזירות חיל קודם שיתגבר עליו יצרו הרע בטענות ותואנות לבקש ממנו שלא יקום ויתחכם עליו ובל ידע מה כי הוא זקן וכסיל ויודע דרך לצוד את האדם ולהפיל אותו במהמורות בל יקום והכל במועצותיו כדת נתונות. ולכן צריך כל בעל נפש ירא וחרד את דבר ה' שלא ישמע ולא יקבל ממנו וישליך אותו אחרי גוו ואף אם יהיה עליו לטורח מצד כבדות הגוף ועצלותו ישים מגמתו רצון ממ\"ה הקב\"ה והכל לנגדו כאין והמתלמד אותו בדרך הזה ד' או ה' ימים לא יכבד עליו ולא יהיה לטורח אדרבא הבא ליטהר מסייעין אותו ויצרו הרע יתכפה לפניו כעבד לפני אדוניו ולא ימוט לעולם ממנהגו הטוב ויסוב ויבלה בה ומינה לא יזוז כחמלת ה' עליו ויהיה לבן חיל וגבור מלחמה להתגבר על יצר הרע ולשבר כל טענותיו ותואנותיו:", + "ובקומו יאמר מיד מודה אני לפניך מלך חי וקים שהחזרת בי נשמתי בחמלה רבה אמונתך. ואין צריך לזה נ\"י כי אפילו יהיו ידיו מטונפות אין חשש כיון שאינו מזכיר לא שם ולא כנוי וילבש חלוקו בצניעות גדול שלא יתגלו אבריו כי אפילו קורות ביתו מעידין עליו אם צנוע הוא אם לא ונחתך הדין על פיהם. ולא יהפך חלוקו מה שהוא לצד פנים לצד חוץ על שום דבר בעולם ואע\"פ שנראה שהוא דבר נקל ומה בזה חשש כיון שהוא תחת מלבושיו. אפ\"ה ענין גדול הוא וראוי להקפיד עליו ובפרט אם צורבא מרבנן הוא או איש של צורה שיש בו קפידא גדולה סוד ה' ליראיו:" + ], + "Kavanah of Washing Hands": [ + "אחר שלבש חלוקו וכסה עצמו או שישן בחלוקו בקומו ממטתו קודם שיגע במלבושיו או בכל ענין ודבר יטול ידיו תחילה להעביר ממנו רוח הטומאה השורה עליו בלילה ואין ראוי להשתמש בו בשום דבר ואפילו ללכת ד' אמות. הלכך כל ישראל ירא שמים ובעל נפש צריך שיזמין אצל מראשותיו שני כלים אחד מלא מים ואחד ריקן ויתן המלא בתוך הריקן מכוסה ונקי המלא ברוך והריקן ארור ואם יהיה שבור ומאוס טוב ויפה וכשהוא רוצה ליטול ידיו יקח הכלי של מים בימינו להמשיך עליו מימי החסד לטהר עצמו ואח\"כ יתננו לשמאל כי הוא השמש וראוי לשרת כדין לוי לכהן וישפוך מן השמאל לימין ג' פעמים להעביר ממנו רוח הטומאה. ומניה וביה טפי עדיף. ואח\"כ יתן הכלי ליד ימינו והרי הוא טהור וישפוך על השמאל ג' פעמים אחרים כי גם את זה לעומת זה עשה האלהים שניהם כאחד טובים:", + "וענין הזה כתוב בס' הזוהר פ' וישב דף קפ\"ד ר\"ש פתח ארחץ בנקיון כפי כו'. עד ואיך בעי לאתקדשא בעי חד מנא לתתא וחד מנא לעילא שיתקדש מההוא דלעילא וההוא דלתתא דיתיב זוהמא דמסאבו ביה ודא כלי לקבלא מסאבו ודא לאתקדשא ביה ודא ברוך ודא ארור ע\"כ. והענין הוא כי צריך האדם בכל דרכיו להכיר את בוראו ית' ולשוות ה' לנגדו תמיד ולא יסיח דעתו ממנו אפי' כמלא נימא וכשרוחץ ידיו בפרט בבקר או בעוד לילה צריך בכל ענין להתרחק ממנו ולא ידבק בידו מאומה מן החרם. ולכן צריך לכוין בזאת הרחיצה ליקח אותו כלי של מים נקיים וטהורים והוא רמז למים העליונים מימי החסד להמשיך אותם ולהתקדש בהם להעביר בהם הטומאה שעליו כי אין לו חלק וחבל בה. ואותו מקום שנופל בו רוח הטומאה צריך להשמר ממנו וליחד לו מקום טומאה כי טמא טמא יקרא וצריך להשליכם במקום הראוי להם והוא בית הכסא או מקום הטנופת. ואין לעשות בהם שום תשמיש בעולם כלל לא קטן ולא גדול שנראה בקיומו וכתיב ולא ידבק בידך מאומה וכו':", + "ואם נוטל ידיו מאיש אחר בין קטן ובין גדול צריך ליטול המטיל תחלה ואח\"כ יטול ממנו רמז לזה והזה הטהור על הטמא. כי כיצד יעביר מעל חבירו רוח הטומאה והוא נדבק בו עדיין. אלא יטהר עצמו ואח\"כ יטהר אחרים כענין התקוששו וקושו. ואין קפידא בזה כי אם דוקא בנ\"י שחרית מן הטעם שזכרנו אבל בשאר היום בנטילות אחרות אין להקפיד וכל המקפיד אינו אלא מן המתמיהין. (וא\"ת איך הימין מקבל מים מן השמאל והרי הוא טמא י\"ל דלא דמי דהכא הוא חפץ להעביר הטומאה ממנו ומבקש כיצד יעשה אלא שמפני מעלת הימין שלא ישמש לשמאל התחיל בו תחלה אבל הוא חוזר עליו להעבירו ולא אפשר בלאו הכי. ואדרבה מכחו ומצדו בא עליו להעבירו אבל אדם שלא נטהר עדיין והרי הוא חפץ בטומאתו אין כח בידו להעביר טומאה אחרת עד שיטהר): ובעל נפש צריך ליזהר הרבה מאד שלא ילך ד' אמות בידים מזוהמות מזוהמת נחש אשר שרה עליהם בלילה דנותן כח לטומאה לשלוט עליו וע\"ז נאמר לא יהיה בך אל זר. והענין הוא כאשר כתבנו כי אין ראוי ליתן לו כח ושלטנות אפי' רגע א' משום ולא ידבק וגו'. וכן הענין בכל דבר שצריך נט\"י כשיוצא מבית הכסא שירחץ ידיו תיכף ומיד ואע\"פ שאין צריך בזה לערות עליהם ג\"פ אפ\"ה משום רוח הטומאה נגעו בה:", + "ואיתא בזוהר שיזהר האדם כשיוצא מבית הכסא שלא ישמש מטתו כל אותה שעה משום דמדבק בו שד דבית הכסא ופוגם אותו זיווג. נראה שהטעם הוא משום רוח הטומאה וזה הטעם בבית הכסא קבוע שיש לו שם מקום ומושב אבל מקום אחר דרך עראי לא. וכן ראוי לדקדק בזה כשנוטל צפרניו או מגלח שערו או שנגע במת וכיוצא באלה הדברים שצריכים נטילה צריך ליטול ידיו כל האפשר להקדים להסיר מעליו כח אותה טומאה ולהתרחק ממנה: ומפני שהידים רמז גדול באדם מעשר אצבעותיו אינה מתדבקת הטומאה כ\"א בהם: ואין צריך ליטול כל היד לאלו הענינים כי אם האצבעות כולם לבד והם י\"ד פרקים שהם עולים בין שתי ידיו כ\"ח והם כח או לטומאה או לטהרה כפי השגת הכנת המקבל ההוא אם לטוב אם להפכו. ונ\"ל שבכל אלו הענינים אין צריך לערות עליהם מים ג\"פ כי לא נזכר עירוי ג' פעמים אלא בנ\"י שחרית אבל לא בדבר אחר ואפי' בנ\"י לאכילה והטעם מפני שבלילה יש כח לרוח הטומאה לשרות אחר שיצאה מן הגוף הנשמה הטהורה והלכה לה מצא לו מקום והכנה בכל האיברים לשרות בהם ולשלוט עליהם עד שיכול להביאו לידי קרי ולידי טומאה ולהתעולל בו והנשמה חוזרת מתפרד ובא לו לשרות על הידים ומפני שחזקת טומאה גדולה בכח גדול והכנה צריך עירוי ג\"פ עליהם ובתלתא הויא חזקה והולך לו ע\"כ ובפרט בכוונה שיכוין האדם כשנוטל כמו שביארנו אבל שאר הענינים אין שרותו שריה ולא חזקתו חזקה כי אינו אלא דרך עראי ובשפיכה אחת עליהם כראוי מועיל: ומפני זה נ\"ל שהישן ביום יותר משיתין נשמי דטעם טעם מיתה ושרה עליו רוח טומאה שצריך נ\"י ולערות עליהם ג' פעמים כראוי להעביר ממנו כח אותה טומאה ואעפ\"י שלא הזכירו רוח הטומאה ועירוי ג' פעמים כ\"א בלילה. היינו משום שלא דברו אלא בהווה ודרך העולם כך. אבל מי שישן ביום שהגיע למדרגת הטומאה. אה\"נ ששורה עליו ומקום מצא להתגדר וצריך להעביר אותו מעליו דאלת\"ה אלא שאין שורה אלא בלילה שהוא רשות למזיקין ולכחות הטומאה. אפילו ההולך עם המת והנוטל צפרניו ומגלח שערו ביום אין מקום לנ\"י אחר שאין כח הטומאה שולט. אלא מאי אית לך למימר מקום מצא לשרות ושורה. סוף סוף שורה בחזקה יותר מהתם וצריך עירוי ג' פעמים: ואחר שנטל ידיו יברך ענ\"י. ואעפ\"י שבכל הנטילות אם רצה לברך קודם יברך ושפיר עבד דהוי עובר לעשייתן. בנ\"י שחרית יטול קודם שיברך שאין לברך בידים מזוהמות שאין לך זוהמא גדולה מזוהמת הנחש וראיה לזוהמתו הגדולה שצריך עירוי מים ג' פעמים כדרך שצריך עירוי ג' לכלי יין נסך הטמאים. (ראיתי כתוב ששורין על הידים ג' רוחות מכח הטומאה וצריך לערות ג' פעמים עליהם עד שיעביר שלשתן ואם קבלה הוא נקבל): וכשמברך ענ\"י יגביה י' אצבעותיו למעלה שישרה עליהם רוח הטהרה הנרמז בי' אצבעותיו ורמז לזה וינטלם וינשאם ואפשר שעל זה נקרא נ\"י שנוטל מזה ונותן לזה והוא לשון הסרה שמסיר ומעביר רוח הטומאה מעל הידים להשרות עליהם כח הטהרה והקדושה:", + "ואחר שנטל מהם כח הטומאה ינשאם בכח הטהרה והקדושה וכיון שהענין כן צריך שיהיו כל הי' אצבעות למעלה מושב הכסא לקבל עליהם הקדושה והטהרה ואעפ\"י שלשאר הנטילות לא הוי הכרח לעשות כך בנטילה הזאת נראה דהוי ראוי ומוכרח לעשות כן ולא כמי שאמר שראוי להשפילם למטה ולערות עליהם מלמעלה מצד הזרוע כדי להשפיל ולהוריד הטומאה למטה ולא יהיה לו אחיזה בזרוע ובאברי הגוף. ונ\"ל שאינה סברא נכונה כי אחר שכוונתינו בעירוי ג' פעמים המים האלו להמשיך עלינו מימי החסד להעביר הטומאה אין ראוי להמשיך אותה כי אם על עשר אצבעות כולם בשוה להוריד החסד עליהם כדין וכראוי ולהרחיק מהם הטומאה והזוהמא שאין לו בהם חלק ונחלה. ואלו יורדים למטה לארץ ואלו באים מן השמים ממעל ולמה לנו להפך סדרי בראשית וללכת אורחות עקלקלות: וכשמברך ענ\"י יכוין בברכתו ליטול הזוהמא ההיא ולהרחיקה מעל ידיו כדי להשרות עליהם כח הטהרה ובשעת הגבהתם יברך ויכוין ורמז ע\"ז בפסוק שאו ידיכם קדש וברכו את ה' והענין כאשר ביארנו:", + "ועוד רומז הכתוב כי אין להגביה את ידיו כ\"א בברכה או בתחנה או בתפלה אבל בשאר דברים בעלמא אסור וכן מצינו בזוהר כשהאדם מגביה ידיו למעלה ואינו לא זמן תפלה ולא ברכה והודאה השטן עומד לקטרג עליו ורוח הטומאה שורה על הידים כי אין הטומאה שורה אלא באתר פגום ולזה אין ראוי לברך ברכת המזון בשלחן ריקן כי כשהשלחן ריקן יש רשות לטומאה לשרות עליו ואין מברכין ומחזיקין אותו במקומו אבל כח הטהרה והקדושה אינה כי אם על דבר שלם ויש בו ממש ומזה הטעם אינו שורה בדבר המדוד והמנוי והשקול שכיון שהדבר נמדד ונשער ונגבל והוא עומד לעיני הכל אין מקום לברכה לחול כיון שחל עליו עין אדם נפגם ונפסל ולא שרי סטרא דקדושה כי אם באתר שלים וזהו שכתוב יצו ה' אתך את הברכה באסמיך בדבר הסמוי מן העין ועדיין לא נפגם ולא חל עליו עין הרע השולט בדבר המנוי. וקודם הניגוב יברך ואותם המים הנשארים על הידים טהורים הם:  " + ], + "Kavanah of Blessings": [ + "וענין כוונת זאת הברכה ראיתי כתוב שאע\"פ שבכל הברכות מלת ברוך עם אתה רומז למקור הברכות עם הבריכה זאת הברכה שהיא תחלת כל הברכות צריך להתחיל בה בברוך ואע\"פ שמלת ברוך מורה עם הזכר והבריכה היא המקבלת אפ\"ה אין חשש שאע\"פ שהיא נקבה מקבלת ממה שלמעלה הימנה הרי היא דוגמת הזכר להשפיע ולהשגיח לכל שלמטה ממנה: אתה רמז ליסוד שהוא כולל הכל מאל\"ף ועד תי\"ו ומחבר הכל עם הה\"א שהיא המלכות והנה כוונת ברוך אתה לשכינה המקבל מן המקור ליחדם יחוד גמור. ובשאר הברכות הוא הפך זה והכל ענין אחד. והוא ברוך מקור הברכות ואתה הבריכה והיא הכוללת ומיחדת בה מאל\"ף ועד תי\"ו ואין חשש לזה כי הכוונה אחד והשינוי לא מעלה ולא מוריד:", + "ה' ת\"ת לישראל ואני מזכירים אותו בהיכל קדשו והוא שם אדנ\"י וצריך לכוין לשניהם כאחד ולא להפרידם כלל: אלהינו היא הבינה הוא אלהים חיים ומלך עולם אשר מכחו וגבורתו נשתלשלו כל העולמות כולם והוא האלהים אשר נזכר במ\"ב כי הוא אשר ברא הכל ואומן הכל ואין לנו השגה והכנה להכיר ולהשיג למה שלמעלה ממנה אותו בעצמנו: מלך הוא מלך סתם שמכחו ברא הבורא את העולם וז\"ש ה' בחכמה יסד ארץ ה' שהוא עלת העלות וסבת הסבות בחכמה יסד ארץ שהוא המלכות להנהגת התחתונים שיהיה הכל בידה וברשותה כונן שמים. והם הת\"ת להשפיע ולהשגיח עליה בכל שעה בכח הבינ\"ה וכינה הנקבה לאב והזכר לאם שכן מצינו ואת דינה בתו אלה בני לאה וגו' אם כן מלך סתם הוא החכמה כי תחלת המחשבה הוא סוף המעשה והנה תיבת העולם הוא מן העולם ועד העולם. אשר הוא הראש חכמה העליון.", + "קדשנו בסוד חכמה ובינה והם הנקראים קדשים הוא קדש והם קדשים ומכחם בא לידי הקדושה להקרא גוי קדוש ולהקרא קדוש ישראל. במצותיו הם שאר הספירות מן החסד אל היסוד שבהם תלוים מצות עשה ומצות לא תעשה.", + "ואחר שיברך ברכת נ\"י כראוי ילבוש מלבוש של ציצית בתוך מלבושיו ואם לא הגיע שעה לברך לפחות ימשמש בכנפות בידיו ויודה לאל ית' ויתעלה שזיכהו במצותיו וילבוש אותו ויקום בזריזות וצריך לדקדק בנעילת מנעליו כמו שאמרו בגמרא ירא שמים יצא ידי שניהם. ינעול מנעל של ימין תחלה ולא יקשרנו ואח\"כ של שמאל ויקשרנו וקודם שיעשה שום ברכה יראה לנקות עצמו מכל טינוף וכל מותר הנמצא לצאת מגופו בכל מקום שיהיה בין מגדולים בין מקטנים אפילו מנחיריו או מפיו. וירחוץ פיו ושיניו היטב לקבל עליו עול מלכות שמים בטהרה ובקדושה ויטול ידיו ויברך ברכת אשר יצר כיון שכבר בירך ענ\"י ויברך אותה בכוונה ויאמר מלה במלה כל עניניה ויכוין בחסד הגדול שהש\"י עושה עם האדם בכל שעה שיוצא לנקביו שמקיא מה שאכל ויכול לעמוד דאלמלא כן לא היה מספיק לו כל ממון שבעולם לרפואתו שיצא ממנו וסופו שמת ובטל מן העולם והקב\"ה ברחמיו עושה מכונות ומדורות וענינים בגופו של אדם להכניס הראוי להכניסו ולהוציא הראוי להוציא ולקלוט הסולת ולהוציא הפסולת ולהברות גופו שיהיה ראוי ומוכן לעבודתו כל ימיו. ואם האדם יהיה שלם בדעותיו ומכלכל במשפט דבריו לא יחלה כל ימיו ולא יצטרך לרופא ולא לרפואתו א\"כ ודאי ראוי לברך בכוונה גמורה ובדעת שלמה לרופא כל בשר ומפליא לעשות וכן ראוי לכל בעל נפש לכוין בכל ברכותיו כדין וכשורה בנחת ובדעת שלימה ומברכותיו של אדם ניכר מה טיבו אם ת\"ח הוא וירא שמים אם סכל הוא בעבודתו ואם קנח בידיו או נגע במקום הטנופת צריך לברך פעם אחרת ענ\"י. (ונ\"ל שאם כשנטל ידיו תחלה ראה בעצמו שרוצה או צריך לנקביו שלא לברך ענ\"י אלא אחר שיצא מבית הכסא וכן ראוי לעשות כדי שלא להרבות בברכות):", + "ואם אחר שבירך אשר יצר האיר היום או קרוב לו שיוכל לעמוד עד הבקר יברך ברכת אלהי נשמה סמוך לו ואם עוד הלילה גדולה ולא יוכל לעמוד וישן שנית לא יברך אלהי נשמה ולא המעביר שינה עד הבוקר אלא יברך אותם סמוך לחתימה ולא יחתום ובהמעביר לא יזכיר שם לא בתחלה ולא בסוף. ויברך ברכת התורה כולה וישב ללמוד ואם הוא בעל מלאכה ילמוד מעט ואח\"כ ישב באומנותו. ארז\"ל אין רנה של תורה אלא בלילה וכל בית שאין נשמעין בו ד\"ת בלילה סוף שנחרב. ואמר ר\"ל כל העוסק בתורה בלילה הקב\"ה מושך עליו חוט של חסד ביום שנאמר יומם יצוה ה' חסדו וגו' והענין הוא כי בלילה רשות וממשלה למדה\"ד ורוח הטומאה מתפשטת בעולם וניתן רשות למקטרגין לחבל וכל העולם טועמין טעם מיתה והנפשות יוצאות מן הגופים ועולות כ\"א ואחד כפי הראוי לו. יש נשמה שעולה בדרך ישר לא יכשל בה ובאתה עד שער המזרח ששם הנפשות מתראות לפני המלך ה' ית' והוא דוגמת שער המזרח של עזרת ישראל למטה שנראים ישראל לפניו ית'. והוא נקרא מקום קדשו וקודם השער הזה עוברים כמה שערים אחרים באמצע הדרך דוגמת השערים שהיו קודם עזרת ישראל. ועל אלו נאמר מי יעלה בהר ה' ומי יקום במקום קדשו כי לא כל הנשמות ראויות לכל הכבוד הזה שיניחו אותם לעלות בלי שום עכוב וסרוב כי הנשמה שאינה זוכה והוא מטונפת ומלוכלכת במעשים רעים ומלובשת בבגדים צואים יש כח למקטרגים העומדים באמצע הדרך לעכבה מלעלות ואדרבה מחזיקים בה כמחזיק באזני כלב ומתעללין בה ומראין לה דבר שאין והתול חלום שוא ודבר כזב אשר אין להם שרש וענן תבן כולו והבר בטל במעוטו ודוחין אותה מזה אל זה כאבן בתוך הקלע והנשמה עצמה מתבהלת ומשתוממת ומגיע אליה צער גדול והאברים עצמם מתבהלים ומצטערים מחזיון הנשמה ומראיה וכשמתעורר נמצא גופו נשבר ונדכה והנשמה בדאגה ואנחה מכל אשר עברה ואירע לה בדרך אבל נשמת השלם והצדיק עולה בדרך ישר אין שטן ואין פגע רע ונכנסת מפתח לפתח ומשער לשער עד הגיעה אל מקום קדשו להתראות שם לפני המלך ה' ומראים לה ענינים רבים העתידים להיות אם ליחיד אם לרבים ברמז כ\"א ואחד כפי כחו והשגתו ויש לה שמחה גדולה מכל אשר ראתה ואברי הגוף יש להם נחת רוח ומנוחה בראייתם זו. ובמשמרה אחת של לילה שהם ד' שעות עדיין לא נתעורר אבל על החרבן ועל הגלות אבל בתחלת משמרת ב' יש מלאכים מיוחדים נקראים אבילי ציון ומעוררים בכי ואנקה ואומרים על נהרות בבל ואפילו הקב\"ה כביכול מעורר על זה ושאג ישאג על נוהו בועט בכמה רקיעים ואומר אוי שהחרבתי את ביתי ושרפתי את היכלי והגליתי בני בין עמים רבים ואני קפצתי מעט והמה עזרו לרעה ומוריד ב' דמעות רמז לב' חרבנות. (ונ\"ל שהם שתי טיפין יורדין מתוך עינים של מעלה לתוך הים המלאה למתק את הדין ולכבוש רחמיו את כעסו ואלמלי היה איזה זכות לסייע מיד היינו נגאלין שהוא כביכול מתנחם ומתחרט על זה אלא שהדין יקוב את ההר) ועל כן גדול שכר העוסק בתורה בלילה הקב\"ה משתעשע עמו ומתנחם עמו כביכול מצרתו ומאנחתו. וזהו ענין מושך עליו חוט של חסד מדה במדה כמו שהוא כביכול מצא חסד לפניו להתנחם עמו כך ממשיך עליו חוט של חסד בעיני כל רואיו וכל דבריו מוצלחים ומושכלים. ואם כן צריך האדם להשתדל בכל עת לעסוק בתורה בלילה ולהרים קולו שחברים מקשיבים לקולו ומשתתף עם השכינה לרומם ולשבח בשירים ותשבחות:" + ], + "Kavanah and Order of Shacharit": [ + "וקודם שיתחיל ללמוד יאמר מזמור על נהרות בבל עם קינה א' והוא יושב על הארץ. ואח\"כ יאמר נחמה ופסוקי דנחמה כ\"א כפי כחו. והנהוג אצלנו לומר קינת על היכלי ועורה נא ימינך רמה לנחמה. ופסוקי דנחמה נחמו נחמו עד כאיש אשר אמו תנחמנו וגו'. ואח\"כ יאמר מאמין אני באמונה שלמה בנחמת ציון. ואלהינו ברחמיו ינחמנו מאבלנו ויגאלנו בקרוב יחדש מלכותו עלינו במהרה אמן. והוא מן הדברים השואלים ממנו צפית לישועה. ואחר כך יתחיל בלמודו וענין סדר הלמוד כך הוא מנהגנו בתחלה קורים בראשית כל יום כמעשהו. ויאמין באמונה שלמה שאלהינו יתב' חדש עולמו והוא המחדש בכל יום תמיד מעשה בראשית ואח\"כ פרשת י' הדברות ויקבל עליו עול מלכותו ועול מצותיו ויתפלל ויתחנן אליו שידריכנו בדרכי תורתו ואח\"כ יקרא פ' המן על סדר בנחת ובטעמים ויתפלל ויתחנן שיזמין פרנסה לכל כלל עמו ישראל ופרנסתו ופרנסת בני ביתו בכללם בנחת ולא בצער בכבוד ולא בביזוי בהיתר ולא באיסור שיוכל לעבוד עבודתו וללמוד תורתו בלי טרדה ומחשבה כמו שזימן לאבותינו מן במדבר בארץ ערבה וציה ועסקו בתורתו ככתוב בתורתך ויאמר ה' כו' אם היא שגורה על לשונו יכול לאמרה על פה כדרך שאנו קורין ק\"ש וכיוצא בו. ואח\"כ יאמר פרשת העקידה ויתפלל לפניו יתב' וית' יזכור לנו זכות אבותינו הקדמונים וכמו שכבש אברהם אבינו רחמיו לעשות רצונו ורצה לשחוט את בנו יחידו כן יכבשו רחמיו את כעסו ויזכור רחם ברגזו ויכנס לנו לפנים משורת הדין ויאריך כפי כחו. ויש שקוראים גם כן פרשת היראה ועתה ישראל כו'. ויתפלל לאל יתברך וית' שיתן יראתו בלבנו לבלתי סור מעליו ויאריך כפי כחו. ויקרא פרשת התשובה והיה כי יבואו עליך כו' ויתפלל לאל יתב' וית' שיתן בלב כל פושעי ישראל לשוב בתשובה שלמה ובלבו בכללם. וזה כלל גדול בתפלה כמאמרם זלה\"ה כל המתפלל על חבירו וגו' הוא נענה תחלה ונמצא זוכה ומזכה ואח\"כ יקרא בנביאים מעט על הסדר של הארבעה ועשרים. ואח\"כ מעט כתובים על הסדר של כתובים ואח\"כ יעסוק במשנה פרק א' או שנים. ואח\"כ בפירושם שהוא גמרא ונמצא שעסק בתורה בנביאים ובכתובים במשנה ובגמרא. וחבר את האהל להיות אחד. ואחר כך ישב כל אחד בעסקו ובמלאכתו ואם הגיע זמן ללכת לבית הכנסת יקום בזריזות ויבדוק עצמו פעם אחרת כדי לקבל עליו עול מלכות שמים בטהרה ובנקיות ויראה ויטהר ויברך על נטילת ידים ואשר יצר ויצא ללכת וביציאתו ימשמש במזוזה או במקומה להתפלל שם שיכונו מעגלותיו ולא יכשל בדבר עבירה ויעביר עיניו מראות שוא ויאמר אות ה\"א מאלפא ביתא הורני ה' דרך חוקיך וגו' כל השמונה פסוקים וילך במרוצה ואם יראה או ימצא איזה דבר או איזה ענין בדרך לא יתעכב ולא יטה עצמו מן הדרך אלא ילך לדרכו במרוצה עד הגיעו לפתח בית הכנסת וקודם שיכנס יתקן מלבושיו וינקה מנעליו. וילבש דעת ואימה ויאמר ואני ברוב חסדך אבא ביתך כו' ויכנס ויאמר מה טובו אהליך יעקב. והוא המרכבה השלמה באלו הארבע תיבות ואני חסדך ביראתך יעקב ויאמר מה ידידות משכנותיך ה' צבאות כל המזמור עד עוד יהללוך סלה ויעמוד לפני ההיכל או כנגדו ויאמר אשתחוה אל היכל קדשך ואודה את שמך על חסדך ועל אמתך כי הגדלת על כל שמך אמרתך. בואו נשתחוה ונכרעה נברכה לפני ה' עושנו רוממו ה' אלהינו והשתחוו להדום רגליו קדוש הוא. רוממו ה' אלהינו והשתחוו להר קדשו כי קדוש ה' אלהינו. ויאמר זאת הבקשה. אשתחוה אפים ארצה כי אין למטה ממנה עד סופה. ויאמר אקוד אכרע ואשתחוה לפניך יי אלהי ואלהי אבותי ולא על צדקותי ויושר אורחותי אני מפיל תחנתי לפניך כי יודע אני חרפתי ובשתי וכלימתי מכל אשר הכעסתיך על אדמתי ועברתי על חוקי תורתך ועשיתי הרע בעיניך אבל נשענתי על רחמיך הרבים כי אתה נותן יד לפושעים וימינך פשוטה לקבל שבים ואין אתה חפץ במיתת שובבים השיבני יי אליך והעבר חטאתי מלפניך ולמה אמות לעיניך ריק מכל טוב ומכל מצוה תולעת ורמה כלי מלא בושה וכלימה טוב לי לשבת בגופי הזה לתקן מעשי ולישר אורחותי ולהכין צידה ללכת לפניך למצוא חן בעיניך ואעש גם אני חלקי. ואוכל מלחם חוקי ואם יצרנו הרע הוא המכשילנו מתורתך ומעבירנו מדרך האמת והיושר ללכת אחרי שרירות לבנו הרע. הנני מתחרט ומתנחם מכל אשר הלכתי במועצותיו וחמדותיו ובחרתי לי לחלק ונחלה ללכת באורחותי' ולעשות הטוב והישר בעיניך. וכיון שלבי שלם עם לבבך עזרני אלהי על דבר כבוד שמך ולא יהי זה הבליעל לפוקה ולמכשול עון ותן לי כח וגבורה להתגבר עליו כי ירא אנכי אליו פן יצודני במכמוריו יפילני במהמורות בל אקום ויגרשני מאת כסא כבודך ומאור במאור פניך אנא אלהי תיקר נא נפשי בעיניך וחוסה וחמול עלי ברחמיך ואל יגרמו המון ושאון חטאתי להטרידני מלפניך ולעכב תחינתי מעלות אליך כי הנני תוהה ומתחרט ומתנחם על כל אשר עברתי לפניך בין באונס בין ברצון בין בשוגג בין במזיד בין בסתר בין בגלוי בין במתכוין בין שלא במתכוין בין בהרהור בין במחשבה בין בידיעה בין שלא בידיעה בין בגלגול זה בין בגלגול אחר אשמתי בגדתי כו' ואתה צדיק על כל הבא עלי ולא גמלתני אחת מני אלף מאשמותי אלא הטיבות עמי כמה חסדים וחנות כרוב רחמיך ולא גמלתני כחטאתי ולא האכלתני פרי פעלי אלא הארכת אפך עמי אולי אשוב אליך לעשות הטוב בעיניך. כי כן דרכך לעשות חסד חנם עם מי שאינו כדאי והגון כדכתיב וחנותי את אשר אחון ורחמתי את אשר ארחם:", + "אחר כך יסדר ברכותיו זו אחר זה מברכת הנותן לשכוי בינה עד שלא עשני אשה וכן נתפשט המנהג לאומרם זו אחר זו בבית הכנסת ולא בביתו כל אחד במקומה שהמקום בביתו אינו כל כך נקי וטהור לסדר כמה ברכות זו אחר זו. ועוד שאין שם כוונתו כל כך נקיה כי הוא טרוד משנתו או דמיונות אחרים כמו בבית הכנסת שאימת שכינה ואימת עם קדוש עליו ועוד שמזכה אחרים עמו שיענו אחריו אמן ומכל אלו הטעמים ראוי לכל בעל נפש לאומרם בבית הכנסת ואם נראה מן הגמרא הפך מזה גם הרמב\"ם זלה\"ה לא פסק כן היינו בדורות הראשונות שהיו מדקדקים יותר ממנו והיו יכולים לצאת ממכשול עון אבל בזמנינו שיש כמה אנשים שלא היו אומרים אותן לא בביתן ולא בבית הכנסת ועכשיו ששומעים מפי אחרים ואומרים אותן בעצמן או שומעין ועונין אמן ויוצאין י\"ח ראוי לאומרן בבה\"כ והמדקדק שרוצה לומר כל אחת במקומה בביתו יאמר כל אחת מהן בזמן הראוי לה בלא הזכרת שם ומלכות ולא הפסיד כלום וראוי הוא ואח\"כ יסדר בקשות ופיוטים לאל ית' כ\"א כפי ערכו וכפי נועם קולו והוא דבר נאה ומשובח לאדם שימצא בכל בוקר מעלות השחר בבית הכנסת משבח ומרומם שם אלהינו ית' ולומר כמלאכי השרת בשמים. ומה גם אם זוכה להמנות מעשרה הראשונים לבא כי זכותו ושכרו גדול כמאה הבאים אחריו:" + ], + "Kavanah of Tzitzit and Tefillin": [ + "ויתעטף בציצית כאור הבקר וצריך לעיין בציצית אם שלמים הם קודם שיתעטף ויברך ברכה לבטלה ח\"ו וענין מצות הציצית מצוה גדולה עד מאד בכלליה ופרטיה ואין כאן מקום להאריך אלא שצריך האדם ליזהר בה ולא ילך ארבע אמות בלא ציצית. אם הוא על בגדיו טוב ונעים שיזכיר אותו תמיד בכל עת ובכל שעה ובפרט בזמן ק\"ש ותפלה שיקרא ויתפלל כשהוא מעוטף ומי שאינו מעוטף עונשו רב כיון שהדבר נקל לעשות והוא מתעצל מלקבל עליו עול מלכות שמים כראוי וכשמשים אותו בבקר ואין מקום לברך והוא משים אותו תחת בגדיו יקבל עליו עול מלכות שמים בשעה שלובשו. וכשיאיר היום ימשמש בו ויברך ואם הוא על בגדיו יתעטף בו לפני המזוזה ראשו ורובו ויברך אם הוא זמן לברך ויתעכב מעוטף מעט ואח\"כ ילבוש אותו. וטוב להזהר שיהיה הציצית מהודר ונאה ונקי. ולא יהיה מטונף וקרוע ובזוי. וכיון שלובש אותו לשם מצוה יהדר אותו משום זה אלי ואנוהו ואין לה' מחסור לשלם כפלי כפלים על מה שיוציא בו. ואח\"כ יניח תפילין וכן הסדר זולת למי שנתעטף בציצית קטן כראוי שאם יניח תפילין קודם הטלית אין לחוש כיון שקבל עליו עול מלכות שמים תחלה והציצית עליו:", + "ויכוין בהנחת תפילין לקיים ב' מצות עשה שצונו הש\"י לקשור תפילין ביד ולהניח בראש ובכל תפלה מהם ארבעה פרשיות שיש בכל אחת מהם שורש יחוד הש\"י ואהבתו וקבלת עול מצותיו וזכירת יציאת מצרים ופדאנו מבית עבדים. ואנו משימים אותם על שני אברים ראשיים המוח והלב שבהם תלוי האהבה והיראה וההרהור והמחשבה וצריכין אנו לשעבד שניהם כאחד לעבודת הש\"י ולא נסור אחרי לבבנו ואחרי עינינו ובין עיניך הכתובים בתורה הם רמז ג\"כ על עיני המחשבה ולכן מקום מושבה ממקום שמוחו של תינוק רופס וצריך לשעבד עין הראות מלפנות אל האלילים ועין השכל מלחשוב מחשבות רעות. וכן הלב מלזנות אחריו מלהרהר בהרהורים רעים:", + "וכשמניח אותם ראוי לו להרהר באלו הענינים ויעשה המצות כתקנם ולא כמצות אנשים מלומדה: ועם היות שיש סודות גדולות בתפילין כ\"א יחפש עד מקום שידו מגעת וכן ראוי לו וצריך האדם להתנאות בהם כי כן נקראים פאר ויקח מהמובחרים שיוכל ויהיו נאים ומשובחים בעצמן וברצועותיהן. ואם בלו יקח חדשים שאין ההוצאה בהם כל כך. ואם אין ידו משגת ייפה אותם בבתים חדשים וישחיר אותם מזמן לזמן בדיו שחור היטב שנראים כחדשים:", + "ואחר שיניח תפילין ישב במקומו מעוטף ומוכתר בכובד ראש והכנעה כאלו שכינה שרוי על ראשו:", + "ויתחיל בזמירות מלה במלה בנחת כ\"א כפי הרגיל. ואם כבר קרא פ' העקידה בקומו בלילה יתחיל לומר לעולם יהא אדם כו' ואומר ק\"ש פסוק ראשון וברוך שם וטוב לכוין בה קודם שיקרא ק\"ש אחר הנץ החמה ויקרא פ' התמיד מלה במלה כי עולה לו במקום הקרבת התמיד. כמו שאנו מתפללים אח\"כ שיהא שיח שפתותינו חשוב ומקובל כאלו הקרבנו קרבן התמיד במועדו כו':", + "ואח\"כ פ' הקטרת עם פטום הקטורת:" + ], + "Order of Priestly Service": [ + "וענין הקטרת הוא ענין גדול לבטל כל נגע וכל פגע רע. כמו שהביא הזוהר פרשת ויקרא שהוא משבר הקליפות ומונע ממנו יצה\"ר וז\"ל (כל מאן דאסתכל וקרי בעובדי דקטר' בכל יומא ישתזיב מכל מלין דחרשייא ומכל פגעין בישין ומהרהורא בישא וממותנא ולא יתזק כל ההוא יומא ובלבד דיכוין ביה) הנה בדבר נקל יכול אדם להנצל מכמה ענינים גדולים סוף סוף יהיה קורא אותו בכוונה ובדעת שלמה. עוד שם וז\"ל (א\"ר שמעון אי בני נשא הוו ידעין כמה עילאה איהו עובדא דקטרת קמי קב\"ה הוו נטלי כל מלה ומלה מניה והוו סלקי ליה עטרה לרישא וכתרא דדהבא ומאן דאישתעי ביה בעי לאסתכלא בעובדא דקטרת יכוין ביה בכל יומא ואית ליה חולקא בהאי עלמא ובעלמא דאתי ויסתלק מותנא מניה ומכל עלמא וישתזיב מכל דינין דהאי עלמא מסטרין בישין ומדינא דגיהנם דמלכו אחרא) ע\"כ:", + "החושש עליו ועל נפשו ראוי להשתדל בכל עוז בענין הזה ולכתוב כל ענין הקטרת בקלף כשר בכתיבת אשורית ולקרות אותו פעם אחד בבקר ובערב בכוונה גדולה. ואני ערב. ואח\"כ יאמר אביי הוה מסדר סדר מערכה שהוא סדר המערכה בקצור. ומפני שהוא בקצור גדול ואין אדם מבין בו כל מה שרוצה. ראיתי לכתוב כאן סדר עבודת היום מתחלה ועד סוף בביאור ובקצור והוא על דעת הרמב\"ם זלה\"ה בספר עבודה בהלכות תמידין ומוספין: סמוך לעלות השחר בא הממונה על הפייסות הקיש על שער בית המוקד ופותחין לו פתח קטן והוא הפשפש שבשער הגדול ונכנס לעזר' ואחיו הכהני' אחריו ונחלקו לשתי כתות ואבוקות של אור בידם אלו מכאן דרך ימין ואלו מכאן דרך שמאל הגיעו אלו ואלו למקום לשכה עושה חביתין ואלו ואלו אומרים הכל שלום. והעמידו את עושה חביתין שיעשה חביתין ומנחת חביתין הוא מנחת כהן גדול אשר מקריב אותה בכל יום מחציתה בבקר ומחציתה בערב. וזה מעשה החביתין לוקח עשרון סולת וחוצהו בחצי עשרון שבמקדש ולוקח שלשה לוגין שמן שהם י\"ב רביעית לי\"ב חלות רביעית לכל חלה. ובולל הסולת ברותחין ולש מכל חצי עשרון ו' חלות וא' וא' היו נעשות ואופה החלה מעט ואח\"כ קולה אותה במחבת בשאר השמן שנשאר מן הרביעית ואינו מבשל אותה הרבה שנאמ' תופיני אפוי נא ולדעת הרמב\"ם זלה\"ה היה חולק כל חלה לב' וב' לד' ולדעת הראב\"ד זלה\"ה לא היה חולק כלל אלא ו' מקריב בבקר וו' בין הערבים ומקריב חצי קומץ לבונה עם מחציתה בבקר וחצי קומץ עם מחציתה בין הערבים וכל הב' חצאים כליל לאישים: כל הכהנים שבעזרה טבלו ולבשו בגדי כהונה ע\"י המלביש ובאו ועמדו בלשכת הגזית וממונה הפייסות עמהם לפייס פייס א' וזהו ענין הפייס עמדו כולם בהיקף והממונה נוטל מצנפת שבראש א' מהם ומחזירה לו מיד כדי להראות שמשם כוונתו להתחיל למנות המנין שיסכימו ק' או ר' והממונה אומר להם הצביעו והם מוציאין אצבעות לכל א' אצבע א' והחולה ב' חוץ מן הגודל שאין מוציאין אותו שלא יבואו לרמות מפני שיש הרחק מן הגודל לאצבע ויטעה הממונה שהם של ב' ואינם אלא של א' שעשה כן כדי שישלים בו המנין והוא הוציאו אחר האצבע ואותו שהשלים המנין בו זוכה לעבודה א' והוא תורם תרומת הדשן מעל המזבח ואח\"כ מפיסין פייס ב' וי\"ג זוכין בו על הסדר של השלמת המנין וקודם שיתרום תרומת הדשן טובל שנית ולובש בגדי כהונה פחותים מאותם של שמוש ואח\"כ מקדש ידיו ורגליו מן הכיור קודם שיגע בכלי שרת ולוקח מחתה של כסף והיא נתונה במערבה של כבש במקצוע ועולה לראש המזבח ומפנה את הגחלי' הילך והילך וחותה מן המאוכלות הפנימיות ויורד למטה לארץ והופך פניו לצפון והולך למזרח הכבש כמו עשר אמות וצובר את הגחלים על הרצפה רחוק מן הכבש שלשה טפחים מקום שנותנים מוראת העוף. אחר שירד רצו אחיו הכהנים לקדש ידיהם ורגליהם ונוטלין המגריפות והצינורות ועולין לראש המזבח. וכל אברים ופדרים שלא נתאכלו בלילה מחזירים אותן לצדדי המזבח ואם אין הצדדין מחזיקן סודרין אותו בכבש כנגד הסובב ואח\"כ גורפין הדשן ומעלין אותו ערימה על גבי המזבח והיא נקראת תפוח ולהראב\"ד תפוח היא טבלה מרובעת כשנים ועשרים אמות של שנים ועשרים אמות בגובה אמה והוא המשלמת עשר אמות של המזבח ומהדשן של מזבח גורפין אותה בפסכתר והוא כלי נחושת מחזיק חמש עשרה סאין ומורידין אותו למטה וכל הרוצה להוציאו חוץ לעיר אל שפך הדשן מוציאו חוץ מבעל מום ומניחין אותו בנחת במקום שאין הרוח נושבת בחזקה. אח\"כ מי שזכה בתרומת הדשן מסדר מערכה גדולה של אש לצד מזרח המזבח גזרים על גבי גזרים וריוח ביניה' וראשי הגזרי' הפנימיים נוגעים באפר שבתפוח ואח\"כ מסדר מערכה שניה של אש ובורר לה עצי תאנה יפים ומסדר מכנגד קרן מערבית דרומית משוכה מן הקרן כלפי צפון ארבעה אמות. ובה היו כמו חמשה סאין גחלים ובשבת כמו שמנה סאין. מפני שמקטירין עליה שני בזיכי לבונה של לחם הפנים אח\"כ עולה שני גזירי עצים רבועים ארכן אמה ורחבן אמה מניחן על המערכה גדולה כדי להרבות האש. אח\"כ נכנסין ללשכת הכלים ומוציאים כל כלי השרת הצריכין לאותו יום ומשקין את התמיד בכוס של זהב. מי שזכה בפייס הב' ראשון מושכו לבית המטבחים והולכים אחריו הכהנים הצריכין לו. ושוהין שם עד שיפתחו שער ההיכל הגדול ובשעה שפותחין אותו שוחטין את התמיד הזוכה ראשון והשני מקבל הדם. והשלישי והרביעי נכנסין להיכל. השלישי לדשן את המזבח והרביעי לדשן את המנורה ובשעת שחיטת התמיד מדשן את המזבח וכיצד עושה נוטל כלי זהב מחזיק קביים וחצי וטני שמו. מניחו בארץ וחופן בידו האפר והפחם שעל גבי המזבח ונותנו לתוכו. ואח\"כ מכבד את השאר לתוכו ומניחו שם ויוצא. זה שקבל את הדם זורקו שתי זריקות באלכסון מחצי המזבח ולמטה כדין עולת הבהמה. שתי מתנות שהן ד' בקרן מזרחית צפונית ובקרן מערבית דרומית. ושירי הדם היה שופך על יסוד הדרומי. אחר זריקת הדם הדשן את המנורה ומטיב את הנרות. הרביעי שבהיכל כל נר שכבה מסיר הפתילה והשמן שבתוכו ומקנחו: ונותן לתוך כלי שהכניס בידו וכוז שמו. ומשים פתילות אחרות לתוכן. ושמן חצי לוג לכל נר. ומדליקן זה מזה בלא אמצעי שמושך הפתילה עד שמדליקה ומחזירה למקומה. וכל הפתילות שאסור להדליק בהן בשבת אסור להדליק בהם במקדש. וי\"א שאין הדלקת נרות בבקר אלא מתקן הנרות הדולקות ומטיבן שידליקו היטב. והכבוי מתקנו שיהא מוכן להדלקת הערב. וכן פי' רבינו עובדיה זלה\"ה. ונר מערבי שכבה להרמב\"ם זלה\"ה אין מדליקין אותו אלא ממזבח החיצון ולהראב\"ד זלה\"ה כל היכא דאפשר מניה וביה עדיף. ומטיב הנרות להם לצד מערב. ומניח את הכוז על מעלה שניה ויוצא: ואלו שבבית המטבחים מפשיטין העולה ומנתחין אותה. כיצד סדר הנתוח נוקב הרגל של ימין ותולה הבהמה בו ומפשיט עד שהוא מגיע לחזה. חתך את הראש ונותנו למי שזכה בו. וחותך את הכרעים נותנן לאחד ומשלים ההפשט וקורע הלב ומוציא את דמו וחותך הידים ונותנן לאחר. וב' בצים עמהם. ואח\"כ קורע את הבהמה עד שמגלה המעים. ונוטל את הפדר ונותנו על בית שחיטתו הראש מלמעלה. ונוטל הקרבים ונותנן לאחר והולך ומדיחן במים אבל לא ביין ולא בשאר משקין וכל המימות כשרין. ואין מדיחין אותן פחות מג' פעמים על שלחנות של שיש שבין העמודים והכרס מדיחין אותה בבית המדיחין כל צרכה. נטל הסכין והפריש הריאה מן הכבד. ואינו מזיז הכבד ממקומו ונוקב הראיה ונותנה לאחר. ומניח ב' צלעות רכות מלמעלה ויורד וחותך דופן הימנית סמוך לשדרה עד שמגיע לב' צלעות רכות מלמטה ונותנה לאחר והכבד תלויה בה בא לו לגרה מניח בה ב' צלעות מכאן ושתים מכאן וחותכה עם השדרה כלה והטחול תלוי בה ונותנה לאחר והאליה ואצבע הכבד וב' כליות עמו ונוטל רגל שמאלי ונותנו לאחר: ואלו המעלין אברים לכבש חמישי של פייס מעלה הראש בימינו חוטמו כלפי זרועו וקרניו בין אצבעותיו ובית השחיטה למעלה והפדר נתון עליה ורגל של ימין בשמאלו ובין עורן לחוץ. הששי הסמוך לו למעלה שתי ידים של ימין בימינו ושל שמאל בשמאלו ובית עורן לחוץ. הז' מעלה העוקץ בימינו והאליה מדולדל בין אצבעותיו ואצבע הכבד וב' הכליות עמו והרגל של שמאל בשמאלו ובית עורו לחוץ. הח' מעלה החזה בימינו והגרה בשמאלו וצלעותיו בין אצבעותיו. הט' מעלה דופן של ימין בימינו ושל שמאל בשמאלו ובית עורן לחוץ. הי' מעלה הקרבים הנתונים בבזך והכרעים עליהם. הי\"א מעלה סלת הנסכים. הי\"ב מעלה החביתין. הי\"ג מעלה היין לנסכים: כל אלה נותנים האברים מחצי כבש ולמטה לצד מערב ושל מוספים לצד מזרח ושל ראש חדש בין קרן לקרן במקום הלוך רגלי הכהני' ומולחים האברים שם בכבש וזורקין מלח על גבי הכבש ואפילו בשבת כדי שלא יחליקו: אחר שעלו האברים לכבש מתכנסין הכהנים כלם ללשכת הגזית והממונה אומר להם ברכו ברכה אחת ופותחין אהבת עולם:", + "וקורין עשרת הדברות וק\"ש ואמת ויציב ורצה ושים שלום. ובשבת מוסיפין ברכה אחת משמר היוצא למשמר הנכנס. וזו היא מי ששכן את שמו בבית הזה הוא ישכן ביניכם אהבה ואחוה שלום וריעות אחר כך מפיסין פייס שלישי: ואומר הממונה לכל הבית אב מי שלא זכה בקטרת כל ימיו יבא ויפיס אח\"כ מפיסין פייס רביעי חדשים עם ישנים מי מעלה אברים מן הכבש למזבח מי שזכה בקטרת נטל כלי של קטורת גדוש. וכסוי היה לו ובזך היה שמו ונותנו מלא לתוך כף אחר ומכסה הכף בבגד קטן ואוחזו בידו. ונכנס עמו אחר הסמוך לו בפייס. ולוקח מחתה של אש של כסף ועולה בה לראש המזבח ופינה את הגחלים הילך והילך. וחותה מן הגחלים המאוכלות במערכה שניה. ויורד ומערן לתוך מחתה של זהב ואם נתפזרו מן הגחלים כקב או פחות. מכבדן לאמת המים העוברת בעזרה. ובשבת כופה עליהן פסכתר והוא כלי גדול של נחושת ואם נתפזרו יותר מקב חוזר וחותה. ומקדים לפניהם הדשן את המזבח ונוטל הטני שהניח שם ומשתחוה ויוצא. וזה שבידו המחתה צובר את הגחלים על גבי המזבח ומרדדן בשולי המחתה ומשתחוה ויוצא וזו שבידו הכף נוטל הבזך מתוך הכף. ונותנו לאוהבו או קרובו ורואה אם נתפזר מן הקטרת מעט בכף. אוהבו או קרובו נותנו לתוך חפניו עם הקטרת שבבזך ומשתחוה ויוצא. ואומר למקטיר הזהר שלא תתחיל מלפניך שלא תכוה. משליך הקטרת על האש בנחת כמי שמרקד ולא היה המקטיר מקטיר עד שאומר לו הממונה הקטר ואם היה כ\"ג א\"ל אישי כ\"ג הקטר ומקטיר ומשתחוה ויוצא אח\"כ נכנס מי שזכה בדישון המנורה ומטיב ב' נרות המזרחיות ונוטל הכוז שהניח שם ומשתחוה ויוצא אחר כך עומדים המקטיר והמדשן על מעלות האולם עם אחיו הכהנים וכשהגיעו לבין האולם ולמזבח נטל אחד מן המגרפה וזרקה שם והיה לה קול גדול וכל כהן השומע את קולה יודע שאחיו הכהנים נכנסין להשתחוות והוא רץ ובא וכן בן לוי יודע שאחיו הלוים נכנסין לדבר בשיר והוא רץ ובא וראש המעמד היה מעמיד הטמאים בשער המזרח שידעו הכל שעדיין לא הביאו כפרתן אח\"כ מעלין האברים מן הכבש למזבח מי שזכה בהן אח\"כ מתחילין אלו שעל מעלות האולם ומברכין ברכת כהנים ברכה א' בשם המפורש והוא שם בן ד' ככתבו ומשמת שמעון הצדיק פסקו מלהזכירו:", + "ואחר גמר הג' פסוקים עונים כל העם ברוך ה' אלהים אלהי ישראל מן העולם ועד העולם. ומגביהין ידיהם למעל' מראשיה' חוץ מכ\"ג שאינו מגביה ידיו למעל' מן הציץ משום קדושת ה' החקוק בו. אח\"כ מעלין היין לנסכין ג' לוגין לכבש וד' לאיל וו' לפר ואין נותנין אותו על האש אלא מגביה ידו על הספל שהי' בקרן מערבי' דרומית. והיה לו נקב מלמטה ויוצק עליו. ומשם יורד לשיתין והוא מקום עמוק עמוק תחת המזבח. ולהרמב\"ם זלה\"ה היה יוצק חוץ מן המזבח למעלה מחצי המזבח על יסוד מערבית דרומית ומשם יורד לשיתין:", + "וכשהיו נותנין היין למנסך ב' כהנים עומדים על שלחן החלבים. וב' חצוצרות בידם והסגן עומד בקרן מערבית דרומית של מזבח. והסודרין בידו כדי להניף בהם כשמנסך. והם תקעו והריעו ותקעו ובאו ועמדו אצל ממונה על הצלצל. והוא המעמיד המשוררים על כלי השיר א' בימינו וא' בשמאלו:", + "שחה המנסך לנסך והניף הסגן בסודרין והקיש זה בצלצל והם מיני ניגון. ותקעו אלו בחצוצרות ודברו הלוים בשיר. הגיעו לפרק א' תקעו והריעו ותקעו. הגיעו לפרק ב' כן ג\"כ וכן לפרק ג'. ט' תקיעות לג' פרקים. ואחר תקיעת כל פרק היו משתחוין כל העם שבעזרה וכן היו תוקעין ומשתחוים בתמיד של בין הערבים וכשפותחין שערי העזרה היו תוקעין תקיעה תרועה תקיעה הרי כ\"א תקיעות בכל יום: השיר שהיו הלוים אומרים בכל יום. ביום א' היו אומרים לה' הארץ ומלואה. ועושין ממנו ג' פרקים והם ט' תקיעות וט' השתחוואות. וכן בערב בתמיד של בין הערבים. בב' היו אומרים גדול ה' ומהולל מאד ועושין ממנו ג' פרקים. וכן בג' אלהים נצב כו'. ובד' אל נקמות כו'. ובה' הרנינו כו'. ובו' ה' מלך. בשבת מזמור שיר ליום השבת. ג' פרקים בכל א' בבקר ובערב. ביום השבת שירת הים בג' פרקים. ובמוסף בשבת שירת האזינו פרק א' מהזי\"ו ל\"ך וחוזרין חלילה. ואותו פרק עושין ממנו ט' תקיעות וט' השתחוואות. מוסף ר\"ח הרנינו. ואם חל ביום ה' אומר הסירותי מסבל שכמו ובמנחה הבו לה' בני אלים. חל ר\"ח בשבת דוחה שירת ר\"ח לשירת שבת לפרסם שהוא ר\"ח (ונ\"ל שהיא ברכי נפשי את ה') ובשבת מקטירין ב' בזיכי לבונה בזמן המוסף קודם ניסוך היין. וביום א' של פסח ויום עצרת וח' ימים של חג גומרין את ההלל בג' פרקים. סדר בין הערבים שחיטת התמיד וכל עניניו כתמיד של שחר ולפי שהארכתי בסדר זה להרחיב הענין אכתוב אותו בקוצר להקל על הקורא: הזוכה בפייס א' טובל ולובש בגדי הרקמה ומקדש ידיו ורגליו ולוקח מחתה של כסף וחותה מן המאוכלות שבמערכה גדולה ונותנה במזרח הכבש בי' אמות רחוק מן שפולי הכבש לצד צפון ברצפה סמוך ג' טפחים לכבש ומסדר מערכה גדולה לצד מזרח ושנייה לצד מערב ומעלה בי' גזרין למערכה גדולה ומוציאין כלי שרת ומשקין התמיד מים הזוכה בפייס ראשון א' שוחט התמיד בשעת פתיחת שער ההיכל והב' הסמוך לו מקבל הדם והג' והד' נכנסין להיכל השלישי מדשן את המזבח בשעת שחיטה והרביעי מדשן את המנורה ומטיב חמש נרות לצד מערב אחר זריקת הדם מעלין את האברים לכבש מחציו ולמטה לצד מערב ושל מוספין לצד מזרח ושל ר\"ח בין קרן לקרן ומולחין האברים ומתכנסין בלשכת הגזית ואומרים אהבת עולם ועשרת הדברות וקריאת שמע אמת ויציב ורצה ושים שלום ומפיסין לקטרת ופייס רביעי להעלות האברים למזבח ומקטיר מנה בכל יום פרס בשחרית ופרס בין הערבים על מזבח הזהב ומטיב שתי נרות מזרחיות ומעלין האברים למזבח ומברכין ברכת כהנים ואח\"כ מעלין סולת למנחה ומקטירין החביתים ומעלין היין לנסך ודברו הלוים בשיר ומנגנים בניגון על כל פרק תקיעה ועל כל תקיעה השתחויה כסדר הבוקר כן סדר בין הערבים ואומר יהי רצון מלפניך ה' אלהינו ואלהי אבותינו שתזכנו לבנין מקדשנו ונקריב לפנך קרבנות חובתינו במהרה בימינו אכי\"ר ואומר (שיר המעלות בשוב ה' את שיבת ציון) וגומר המזמור:" + ], + "Kavanah of Barukh She'amar": [ + "אחר שיאמר כל הקרבנות כראוי וכל הנמשך אחריהם יתחיל ברוך שאמר בנעימה וקול זמרה בנחת ובכוונה מלה במלה וראוי לעמוד בו כי הוא שבח משובח ומפואר מיוסד על אדני פז וכן תיבותיו עולין פ\"ז ואין להוסיף עליהם ואין לגרוע בהם ויש לנו בקבלה כי פתקא מן שמיא נפל בנוסח זה השבח ומעלתו וראוי לאדם להתבונן בו הרבה מאד ויש בו י' פעמים ברוך כנגד י' ספירות ויש אומרים אותם חוץ מברוך של הברכה עצמה וי\"א עשרה עם הברכה וכן היא הנוסח שלנו ברוך שאמר והיה העולם ברוך אומר ועושה ברוך גוזר ומקיים ברוך מרחם על הארץ ברוך מרחם על הבריות ברוך משלם שכר טוב ליראיו ברוך חי לעד וקיים לנצח ברוך פודה ומציל ברוך אתה ה' אלהינו מלך העולם המלך אב הרחמן הגדול והקדוש מהולל בפה עמו משובח ומפואר בלשון כל חסידיו ועבדיו ובשירי דוד עבדך נהללך ה' אלהינו בשבחות ובזמירות נהודך נגדלך נשבחך ונפארך נרוממך ונמליכך נקדישך ונעריצך ונזכיר שמך מלכנו אלהינו יחיד חי העולמים משובח ומפואר עדי עד שמו הגדול. ברוך אתה ה' מלך מהולל בתשבחות:", + "ויאמר מזמור לתודה בנעימה ובזמרה. כי כל הקרבנות עתידין להתבטל וקרבן התודה קיימת לעולם. ויאמר תהלה לדוד בכוונה כי האומר תהלה לדוד שלשה פעמים בכל יום מובטח לו שהוא בן העולם הבא ובפרט צריך לכוין בפסוק פותח את ידיך (ר\"ל ר\"ת מן| פותח| את| ידיך עולה צ\"א). והוא עולה מספר שני שמות העולין תשעים ואחד והוא שם א' מתחיל ביו\"ד ומסיים ביו\"ד ית' וית'. ופירוש ידך כלומר יודי\"ך. ומשם יורד כל השפע וכל הברכה לעולם והמכוין בו מברך את העליונים ואת התחתונים. וזכותו גדול ונורא. יותר ויותר צריך לכוין בתהלה לדוד שאחר תפלה מעומד וקודם מנחה. והם העיקרים לבקש מזונות ופרנסה. מה טוב ומה נעים שיפריש פרוטה לצדקה בכל בקר כשאומר פותח את ידיך והם שתי פרוטות כנגד שתי יודי\"ן וצדק לפניו יהלך ראשי תיבות צלי. ובזה תפדה תפלתו מכל צר ומקטרג ותעלה במעלות בדרך ישר אין מעכב לו. וכן ענין הזמירות שחותכין כל פגעים רעים ומזיקין המעכבים התפלה מלשון וכרמך לא תזמור: וכשיאמר הללויה יכוין בשם אלהים כי כן עולה והם עשרה פעמים הללויה כמנין י' ספירות ומי שיש לו לב להבין יכוין בכל ב' הללויה כל אחד עם בת זוגו כן בהללו אל בקדשו יש עשרה פעמים הללוהו והם זכר ונקבה עשר י\"ה ועשר ו\"ה והוא השם שלם שיהיה במהרה בימינו השם שלם והכסא שלם:", + "ויאמר ויברך דוד ויכוין בפסוק לך ה' הגדולה והגבורה והתפארת וכו' כל אחד במדתו. ויכלול אותם עם המלכות לך ה' הממלכה והמתנשא לכל לראש. ויאמר שירת הים בזמרה ושיר ושבחה מלה במלה והזוכה לומר אותה כראוי בעולם הזה זוכה לאומרה לעתיד עם כל ישראל. ומסיים בברכת ישתבח ואין להפסיק בין פסוקי דזמרה לישתבח והוא שבח גדול ונורא וי\"א כי שלמה המלך ע\"ה יסדו ולכן רמוז בראשי תיבותיו שמך לעד מלכנו האל המלך. וראוי לכוין בהם למלך שהשלום שלו ויש בו י\"ג מיני שבח והם כנגד י\"ג מדות וכנגד י\"ג נהרי אפרסמון שמתקשטת הכלה בהם והם י\"ג צרופים כלולים בו והם סדורים זכר ונקבה כיצד שיר זכר ושבחה נקבה. וכן הלל וזמרה. עוז וממשלה נצח וגבורה. גדולה תהלה תפארת קדושה ומלכות. עם האמצעי והשלשה כלולים בשנים והם אחד והם כנגד שש קצוות לזכר ושש קצוות לנקבה וצריך לחברם יחד וליחדם. כי זה עיקר היחוד והזיווג. בענין שמע ישראל. וברוך שם. שהם שש כנגד שש. מלך חי העולמים לכלול שתי המדות כאחד. ואומרים שהוא להשלים אותיות של שם אברהם. הנרמז בראשי תיבות אלו אל ההודאות. אדון הנפלאות בורא כל הנשמות. רבון כל המעשים. הבוחר בשירי זמרה. מלך חי העולמים. (מצד אחד נראה לי שאינו מוכרח לאומרו. מפני שמצינו בשבח זה ט\"ו תיבות כענין שיר ושבחה עם ברכות והודאות שהם חמש עשרה תיבות של שבח והוא החתימה מעין הברכה) והאומר אינו מפסיד כלום. ומי שאינו אומר אינו טועה כיון שיש פנים. ואין לדבר בין פסוקי דזמרה בין ברוך שאמר לישתבח. אלא להשיב מפני הכבוד ולשאול מפני היראה. כקריאת שמע כיון שיש ברכה לפניהם ולאחריהם ואם יש לו עסק של מצוה לעסוק או צרכי רבים לפקח ישלים ברכת ישתבח ואחר כך יעסוק במצוה קודם יוצר אור. כן מצאתי כתוב:", + "כוונת הקדיש שיכוין מי שאומר הקדיש להקדיש להמשיך שפע וברכה מלמעלה למטה כדי שיהיה הש\"י שלם והכסא שלם. וזהו יתגדל ויתקדש שמיה רבה. כלומר שיתפשט שם י\"ה הרמוז בשמיה אל החסד ואל הגבורה עד המלכות. שהוא עלמא די ברא כרעותיה. ויהיה השם שלם בכל ד' אותיותיו עם יחוד שלם. וימליך מלכותיה. לקיים ומלכותו בכל משלה ואז צדיקים יראו ושמחו. ויצמח פורקניה ויקרב משיחיה. וצריך העונה אמן ליחד כל הספירות בתיבת אמן. באל\"ף אל הכתר והחכמה במ\"ם הבינה עם גדולה וגבורה נו\"ן פשוטה התפשטות הת\"ת עם המלכות. וזהו כוונתם זלה\"ה לומר אל מלך נאמר בג' אותיות של אמן רמז לזה הענין. אל כתר עליון. מלך הבינה עם זרועות עולם. נאמן תפארת ומלכות נאמן פשוט ונאמן כפוף וכן עולה אמן כמנין ב' שמות א\"ד והוי\"ה שצריך ליחדם יחוד גמור משולבות אשה אל אחותה ויוצא מן אמן שם אחד והוא אותיות שלאחריו אחר אלף בי\"ת אחר מ\"ם נו\"ן. אחר נו\"ן סמ\"ך. עולין כמנין יב\"ק. כל קו האמצעי והם השלשה שמות השנים הנזכרים ושם אהי\"ה וזהו היחוד האמתי שהכל תלוי בו. והם נקראים שם אלישע שבו היה טס מסוף העולם ועד סופו. ובו נמלט יעקב אבינו מן המלאך כשעבר את מעבר יבק והוא רמז יחוד ברכה קדושה והמכוין בזה השם לא תשוב תפלתו ריקם. והוא רמוז ביעננו ביום קראנו ועל זה אמרו גדול העונה אמן יותר מן המברך. יהא שמיה רבא מברך לעלם ולעלמי עלמיא: באלו הז' תבות שהם עיקר הענייה יש בהם שמונה ועשרים אותיות שהם נרמזות בפסוק ראשון של תורה בבראשית וכו' הם שבעה תיבות ושמנה ועשרים אותיות והם כנגד יד ימין ויד שמאל שיש בהם כ\"ח פרקים. ואלו השתי ידים נרמזים בג' שמות של יחוד ה' אלהינו ה' י\"ד אותיות כנגד יד ימין. ומאלו יוצאים ג' שמות אחרים (כוז\"ו במוכס\"ז כוז\"ו) שהם ארבעה עשר אותיות כנגד יד שמאל שהם נרמזים בבינה ואלו השש שמות נרמזים במה שאמרו העונה אמן בכל כחו כח ו'. קורעין לו גזר דינו של שבעים שנה: שהם שבעים שרים שכיון שהוא מסכים יד ימין עם יד שמאל עם הוי\"ו שהוא המכריע כולם מסכימים להיטיב לו. וכח הטומאה אין כח להרע. שכשזה מתגדל ומתגבר זה נופל. וזה ענין שאנו אומרים כשמתחילין הקדיש ועתה יגדל נא כח ה' והוא כח מ\"ה הנרמז בארבעה אותיות ההוי\"ה. עם מלואם הם י\"ד:", + "והעונה אמן מגדיל וממשיך כח הקדושה והטהרה ומחליש ומשבר כח הטומאה לזה תקנו לומר קדיש על המתים. משום שבעניית אמן בעל כרחו כאשר אמרנו ממשיך כח הטהרה. ומצננים גיהנם שעה וחצי שעה וחצי. ומבריח כח הטומאה שלא ישלוט באביו או באמו באותו זמן. אלא אדרבא מביאין אותו לגן עדן:", + "ויש הפרש בין האומר קדיש לעונה אמן. כי העונה צריך לכוין באלו שבעה תיבות עד עלמיא להמשיך את העליון בכ\"ח אותיות. והאומר קדיש צריך לכוין בכ\"ח תיבות של קדיש עד דאמירן בעלמא וי\"א לעילא ולעילא להשלים מנין התיבות שמתחילין המנין מן יהא שמיה רבא אבל מי שלא יאמר אותו יכוין במילת אמן להשלים השמנה ועשרים וסגי בהכי וכן נוהגין:" + ], + "Kavanah of Barekhu": [ + "ברכו צריך לכוין מלת ברכו לחכמה עם הקוץ שלה קוצו של יו\"ד. את לבינה. ה' תפארת עם ההיקף. המבורך יסוד. ועונין אחריו ברוך ה' המבורך לעולם ועד. ברוך בינה עם חכמה והקוץ שלה. ה' תפארת עם זרועות עולם. המבורך יסוד שהוא מבורך מכל. לעולם השכינה עם כל מה שלמטה ממנה ואין אנו אומרים בו אתה שצריכין אנו להמשיך השפע מעולם העליון שהוא עולם הנסתר ויש בו חמשה תיבות רמז לה\"א העליונה שנאצלו ממנה הנשמות. ואמרו במדרש רות על פסוק חדלו לכם מן האדם וכו' שהנשמה אינה נכנסת להתיישב בגוף האדם עד שיברך ברוך ה' המבורך לעולם ועד. והיא ממתנת באפו עד ברכו. ואם אינו זוכה לברכו הולכת לה ונשאר ונחשב לבמה כמו שאמרו חז\"ל אל תקרי במה אלא במה. ולכך צריך לחזור אחר עשרה כדי שיאמרו ברכו ויענה אחריהם להשלמת נפשו. ואם אין לו עשרה לענות ברכו אם מברך ק' ברכות ביום משלים ג\"כ נפשו שמגיע אחד מהם לנשמה בסוד אי\"ק בכ\"ר. נפש רוח נשמה כהן לוי וישראל:" + ], + "Kavanah of the Sitting Prayer": [ + "תפלת מיושב צריך לכוין בה מלה במלה כי היא מתכשיטי הכלה הנכנסת לחופה בז' הנערות הראויות לתת לה והם ז' היכלות הנרמזים בתפלת מיושב: היכל א נקרא לבנת הספיר והוא כנגד יסוד ומלכות והוא נרמז בברכת יוצר אור ובורא חושך והשם שלו הוא שם בן ח' אותיות יאהדונהי כולל ב' השמות הוי\"ה ואדנות והוא המלך המרומם והמתנשא לבדו מאז יתברך ויתעלה:", + "היכל ב היכל עצם השמים אל ברוך גדול דעה והשם שלו אופנאל והוא דכליל אתוון זעירין באלפ\"א בית\"א. כי ג' אלפ\"א ביתו\"ת הם. אלפ\"א בית\"א רבתי בעולם העליון אלפ\"א ביתא זעירא בעולם התחתון: והבינונית בקו האמצעי. וזהו השבח הוא בעולם ההיכלות ולהיות כאן הדברים בדקדוק אין הפסק בין אות לאות: ובהיכל הזה שרפים עומדים ו' כנפים לא' ואיתא בזוהר פ' בראשית מכללא דנהורין אילין איתבריאו אינון שרפים בשית גדפין וכו'. והם המקדישין כד\"א וקרא זה אל זה ואמר. ואיתא התם כי המתני שית סדרי משנה כראוי ראוי לקדש ש\"ש כשרף שיש לו ו' כנפים. ולקשרא קשור' דמריה כדקא יאות ובקדושה אילין שרפים עילאין מתכפיין נחשים השרפים התחתונים. וענין לשלש הקדושה להקדישו בג' עולמות. בעולם העליון. ובעולם התיכון והוא עולם הגלגלים. ובעולם השפל. ואע\"פ שהעולמות הם רבים כל א' במדרגתו עולם בפני עצמו אפ\"ה בבחינת האמת אינם אלא ג' ולכן אמר מקדשין אותו לומר שאין קדוש כמוהו לא בעליונים ולא בתיכונים ולא בתחתונים. וענין קדוש ג\"כ מובדל ומופרש שאין לו דמיון ושיווי עם שום א' מכל העולמות וכולם צריכין לו ומתקדשין בקדושתו. והוא אינו צריך לשום א' מהם ולא לקדושתו. עוד צריך לכוין כי הספירות כולם משולשות ג' על ג' נרמזים לעולם אחד. וצריך לכוין בקדוש הא' חכמה עם בינה וקוצו של יו\"ד. קדוש הב' זרועות עולם עם המכריע הג' שוקים עם חי העולמים וכולם מריקין שפע וברכה אל המלכות והוא ברוך כבוד ה' ממקומו והוא כוונתינו בכל תפלתנו בין ביחוד בין בקדושה בין בברכות לעבור את מעבר יב\"ק: להמשיך השפע מאתו ית' וית' אין סוף לרוממותו אל המלכות שכינת עוזו ביחוד אמתי. ובזה יתקיימו כל העולמות כלם בריוח ולא בצמצום. ומה שנ\"ל לכוין קדוש ראשון חכמה בסוד קוצה של יו\"ד עם מה שלמטה ממנה גדולה ונצח שהוא קו הימין. קדוש שני בבינה עם מה שלמטה ממנה גבורה והוד. קדוש ג' בסוד הדעת. ה' הוא ת\"ת ישראל צבאות נצח והוד מלא כל יסוד. הארץ מלכות. או בדרך זה קדוש א' חכמה גדולה. קדוש שני בינה גבורה. קדוש שלישי דעת. ה' ת\"ת ישראל. צבאות נצח הוד. מלא כל חי העולמים. הארץ לעולם עומדת המקבלת השפע והברכה ותתן טרף לביתה וחוק לנערותיה כבודו הוא השפע היורד מלמעלה למטה. והאופנים לעומתם. הם עשר כחות בעולם העשייה משבחים לעומתם היצירה ברוך כבוד יסוד עם מלכות על ידי תפארת ממקומו מבינה כי שם ביתה: היכל שלישי (לאל ברוך) כנגד נצח והוא נקרא היכל נוגה. והוא (ברוך) מחסד אל. ובכוונת התפלה עולה ומתקשר בהיכל רביעי כי זה דעת המתפלל ליחד התחתונים עם העליונים והעליונים ישפיעו לתחתונים ונעשה הכל קשר א' ויש בו יש מיני שבח מרום וקדוש. פועל גבורות. עושה חדשות. בעל מלחמות. זורע צדקות. מצמיח ישועות. בורא רפואות. נורא תהלות. אדון הנפלאות. כנגד עשר ספירות על הסדר. (מרום) רמז לכתר עליון שהוא מרומם על כל ברכה ותהלה. (קדוש) חכמה. משם של קדושה באה והיא נקראת קדש ישראל. ופרשת קדש לי כל בכור רומז בה. וכל קדושה מצד ימין. (פועל גבורות) כנגד בינה דדינין מתערין מינה וממנה יניקת הגבורה והוא מקור כל הדינים אע\"פ שאינם מתגלין בה (עושה חדשות) גדולה והוא גדולתו וטובו שהוא מחדש טובו בכל יום תמיד והוא מקור הכל לחדושי העולם. כי יום ראשון למעשה בראשית בו הוא וחדוש הראשון שנתגלה ממנה היה והוא האור ומחדושה נעשה כל החדשות (בעל מלחמות) כמשמעה היא הגבורה אשר היא לוחמת עם כל עוברי דת ודין וכל קטטה ומריבה מצדה היא וכל כחות הטומאה והמקטרגין והמזיקין ממנה יניקתם וכולם הם רצועות המרדות להכות לכל ממאן ומסרב ולא אבה שמוע. והיא מסכמת עמהם ויקוב הדין ההר. (זורע צדקות) היא התפארת שהוא מתוך הקצוות ועושה שלום ביניהם ומצמיח צדקה ותהלה. והוא זורע צדקה על ידי הצדיק בצדק ועושה צדקה בכל עת. (מצמיח ישועות) הנצח מוליך לימין משה זרוע תפארתו והוא הרועה הנאמן אשר על ידה נצמחה ישועתנו מכור הברזל ממצרים. וממנה ועל ידה תגלה ישועתנו לנצח כל הקמים עלינו ולהשיב גמולם בראשם כי נעימות בימינך נצח. (בורא רפואות) כנגד ההוד. שאע\"פ שמדת הדין הקשה הסכימה להרג היא מרפא את הדין מעט ואינו מתנהג כל כך בחזקה וזה רפואתה מקל החולי שלא יהיה כל כך קשה. (נורא תהלות) כנגד חי העולמים שהוא כולל כל תהלות והוא נורא מצד התפארת שנקרא נורא ועליו נאמר מה נורא המקום הזה. (אדון הנפלאות) היא המלכות אשר בכל משלה. והיא מלאך האלהים ההולך לפני מחנה ישראל והוא הנלחם להם במצרים. והכה אותם בעשר מכות ועשה אותות ומופתים להוציא עם בני ישראל כדכתיב והנה לא שמעת עד כ\"ה. לכן צריך כל האדם לכוין היטב בי' שבחי' אלו. וליחד עשר ספירות בלי מה יחוד גמו' ושלם בהיכל הזה: היכל רביעי הוא המחדש טובו כנגד היכל הזכות ונקר' היכל הזכות שאין השאלות והבקשו' והתפלות יוצאים משם עד שמעיינים בהם אם יש בהם זכות אם לאו והוא פחד יצחק כי מצד התעוררות השמאל הזווג נמצא ואין זווג בלעדו לכן כל צד חדוש טוב שמחדש בעולם הוא מצדו שמעורר את האהבה ומתוך כך הטוב מתחדש ומפני כי מצדה נגנז האור הגדול אשר נברא ביום ראשון מצד הרשמים שהיו בעולם ולא היה מן הדין שיתהנו ממנו ונגנז לצדיקים לעתיד לבא אפילו הכי אם לא כולו מקצתו מתחדש ממנו מעט מזער לתועלת העולם וקיומו שאלמלא כן לא היה העולם מתקיים ומצד זה נקרא מחדש טובו ואין טוב אלא אור כמה דאת אמר וירא אלהים את האור כי טוב. ומטעם זה אנו מסיימין בו יוצר המאורות. שני מאורות אור הצפון ואור המשמש: היכל חמישי היכל אהבה והיא ברכת (אהבת עולם אהבתנו) וצריך לכוין בברכה הזאת הרבה מאד שכוללת דברים הרבה ובפרט בענין נתינת הדת והחקים והמשפטים אשר צונו אלהינו ובחר בנו מכל האומות וקדשנו מכל הלשונות בתת ה' לנו כלי חמדת וחשק שעשועיו תורה תמימה וקדושה מרוב אהבתו אותנו ובחמלתו עלינו בעבור שמו הגדול ובעבור אבותינו שבטחו בו. ואנו מתפללים בה לאל ית' וית' יפתח לבנו בתלמוד תורתו להבין ולהשכיל שלא ניגע לריק ח\"ו ולא נלד לבהלה ויטע אהבתו ויראתו בלבנו ולעבודתו יקרבנו. ומגודל מעלת ברכה בענין למוד התורה. אמרו רז\"ל כי מי שלא בירך ברכת התורה ואמר אהבת עולם נפטר בה אותה הפעם מברכת התורה שגדולה היא כברכת התורה שכוללת ברכה והודאה לאל ית' על נתינת התורה ותפלה שידריכנו בה. ולכן צריך האדם שיכוין בה לשני ענינים ויועיל הרבה ללמודו ולפתיחת לבו. ומסיים בה (הבוחר בעמו ישראל באהבה) כי לא מצדקותינו ויושר לבבנו זכינו לכל הכבוד הזה ולכל הגדולה הזאת כי אם מצד אהבתו וחמלתו הגדול:" + ], + "Kavanah of Shema": [ + "וקורין את שמע אחר הברכה הזאת כי ראוי לנו מן הדין ומן השורה לאהוב אלהינו מלבד האהבה שאנו צריכין לאהבו מצד עצמו ומצד גדולתו צריכין אנו לאהבו מצד הטוב והגמול שגמל עמנו ליחדנו לשמו ולקרבנו לעבודתו ואהב אותנו אהבה עזה וגם אנחנו צריכים ליחד אותו עלינו לאלוה ולפטרון כי אין עוד מלבדו. ולאהוב אותו בכל לב ובכל נפש לזה נתקן בהיכל הזה הברכה והקריאת שמע כי שניהם כאחד אהבה הם אם אהבה שהקב\"ה ית' וית' אהב אותנו אע\"פ שאין צריך לנו ואם נצטדק מה נתן לו או מה מידינו יקח ואפילו הכי חשק אותנו לעם והבדילנו משאר העמים באהבתו את אבותינו ומשמרו את השבועה אשר נשבע להם. אם האהבה שצריכין אנו לאהבו מכל שכן וכל שכן שהחיינו כיום הזה וגמל עמנו חסדים טובים ואהבה שצריכים אנו לאהבו היא ליחד את שמו פעמים בכל יום בבקר ובערב בשכבנו ובקומנו וכן נתקן בערב ק\"ש אחר אהבת עולם כי היחוד מצד אהבה כי מי שיש לו חשק בדבר אחר אין ראוי לו להשליכו אחרי גוו. אלא לזכור תמיד אותו דבר ולהיותו בין עיניו. וכן ענין זה בתפילין שהם יחוד אחד נאמר בהם לטוטפות בין עיניך שלא יסיח דעתו מהם. ולכן אין לקרוא קריאת שמע בלא תפילין. ואם קורא מעיד עדות שקר. שנראה שכיון שאין לו תפילין אין יחודו יחוד שהרי מסיח דעתו ממנו ומקדושתו. אחר שאין לו תפילין בין עיניו להדבק בקדושתו שהוא יחוד בפועל זולת בקריאת שמע של ערבית שאינו זמן תפילין שאין צריך לקרות עמהם: כוונת היחוד ראיתי כתוב שצריך האדם לכוין כשאומר שמע בפתח הראשון. שאין דרך ליכנס למקום חפצו אלא דרך שם. והוא שם אדנות. וכן בתפלתינו אנו מזכירין אותו ראשונה להכנס בו תחלה. וכן הוא אומר בזאת יבא אהרן אל הקדש. וכן עולם שמ\"ע כמספר בזא\"ת. וכן שם אדנ\"י עולה כמנין היכל שהוא ההיכל שאנו נכנסין בו תחלה. ובמילואו אל\"ף דל\"ת נו\"ן יו\"ד עולה תרע\"א ר\"ל פתח בלשון ארמי. ולשון שמע גם כן מלשון אסיפה וקבוץ כענין וישמע שאול את העם. רמז שהיא כוללת ומאספת הכל בתוכה כענין שנאמר כל הנחלים הולכים אל הים. עוד שמע שם ע'. לפי שסביב הקו האמצעי הנקרא השם הגדול שבעים ענפים משתרגים ממנו וכנגדם התורה שבכתב שהוא עץ החיים מתפרשת לשבעים פנים וכנגדם למטה יש שבעים שרים וענין שמע ישראל ליחד כל הענפים כולם יחוד גמור עם כנ\"י וישראל הוא ישראל סבא. וי\"א ישראל ממש הוא יעקב אבינו ע\"ה. כי יעקב אבינו לא מת. והכי איתא במדרש רות הנעלם השתא דכ\"ע אמרי שמע ישראל למאן אמרי אלא הא תנינן יעקב אבינו לא מת וקב\"ה חתים ליה גו כורסיה יקריה למהוי תדיר סהדא על בנוי. וכדקא מיחדי שמיה דקב\"ה אמרו שמע ישראל. הוי סהיד עלן דאנן מיחדי שמיה דקב\"ה כדקא חזי בההוא שעתא נטיל ליה ליעקב בד' גדפין פרישן לד' סטרין דעלמא וסלקין ליה קמי מלכא קדישא עילאה ומברך ליה ז' ברכאן. פתח ואמר זכאין איהו אבא דזרעא דא אוליד בארעא. זכאין אינון בנין דקא מעטרין לאבוהון הכי בההיא שעתא כל חילי שמיא פתחי ואמרי בשכמל\"ו. ויעקב מתעטר בתליסר נהרי דאפרסמונא דכיא וכו'. והיחוד האמתי לכוין בסדר היחוד כמו שמצינו בהקפת המזבח והוא דרך ימין כמ\"ש בא לו לקרן דרומית מזרחית. מזרחית צפונית. צפונית מערבית מערבית דרומית. ובתחלה אנחנו נכנסין בה בעצמה לעלות אותה לקבל שפע וברכה והיא נקראת קרן שהיתה לראש פנה וכן דוד נמשח בקרן. שאחז במדה הזאת כדכתיב זאת היתה לי כו'. ועל כן נמשכה מלכותו מלכות כל עולמים כדכתיב ודוד עבדי נשיא להם לעולם. ומהקרן בא לו דרומית הוא ישראל סבא וזהו (שמע) והוא הקרן (ישראל) ישראל סבא ונקרא דרומית דתוקפיה מן הדרום. מזרחית היא חכמה כי ממנה זריחת האור והוא השם הא'. (אלהינו). הוא בינה והיא צפונית ליראך לעוה\"ב. צפונית מערבית ת\"ת ומלכות והוא השם הג' ונקרא צפון שאוחז בגבורה מצד צפון וכל הב' קצוות נכנסין בו כיון שהוא מכריע ועולה בתווך אוחז מזה וגם מזה. וכן מזרח. מערבית היא המלכות והוא תיבת (אחד). צריך לקצר קוץ שאחרי הדלת עם הא\"ח שהוא אחריה וזהו שהוא חוזר מערבית דרומית לחזור ליחדה עם הא\"ח והוא העיקר וכל היחוד נרמז בתיבת אחד דאל\"ף והוא הכתר קוצו של יו\"ד ומפני שהוא נעלם אין להאריך בו. ח' מחכמה עד חי העולמים והם שמונה ספירות הדל\"ת היא המלכות. וצריך להאריך בה כדי להמשיך אליה כל הספירות ולהעלות אותה אל הוי\"ו. וזהו א\"ח ד' אח ואחות. ולפי שבזה היחוד הנזכר לא נתיחדה המלכות כי אם ברמז הדל\"ת לבד. אבל עיקר היחוד היה על הו' קצוות סטרין של הזכר. והם (ה' אלהינו ה') אלא שכללנו אותה בתיבת אח\"ד מראש ועד סוף כאשר ביארנו. והיינו במחשבה אבל לא בדבור שירמוז לה יחוד גמור כראוי לה וכאשר נפשה חפצה. אמרו זלה\"ה משל לבת מלך שהריחה ציקי קדרה: דהיינו המבושם והריח הטוב העולה מן הקדרה והנמשל אל היחוד הנזכר שלא עלה לה ממנה אלא ריח יחוד דהיינו במחשבה ברמיזת הדל\"ת שזכרנו. ונפשה אותה לה לטעום טעם ממש. מן הקדרה בפועל. ולהיות נכללת עם האחרות. והם השלשה שמות. ה' אלהינו ה'. שמורים יחוד לשלשה אותיות של שמו הגדול. והה\"א אחרונה אשר רומזת אליה לא נזכרה כי אם ברמז על ידי דבר אחר. תאמר לה גנאי שנראה שמקנאה על הייחוד האחרות בפועל לא תאמר יש לה צער שנפשה אותה לה להתיחד עמהם במלה ידועה ומורה אליה יחוד גמור משית סטרין דילה הביאו עבדיה והם ישראל החפצים בתיקוניה ובתכשיטיה ומיחדין אותה יחוד גמור בעצמה ואומרים בשכמל\"ו וזהו הכוונה שצריך לכוין בברוך שם. וכשם שביחוד שמע תקנו כוונת היחוד בתפארת שהוא סיום קרנות המזבח מערבית דרומית כך צריכין אנו בברוך שם להעלות את השכינה מן התפארת אל החכמה במלת (ברוך) ששם מקור הברכות כולם והוא יו\"ד ראשונה של שם (שם) היא הבינה הנקראת שם גדול שם עולה ה\"א ראשונה של שם. (כבוד) היא התפארת כולל שש קצוות. (מלכותו) היא המלכות ה\"א אחרונה של שם (לעולם) שיתקיים היחוד לעולם באחדותו. (ועד) היינו אחד בחילוף אותיות וי\"ו מתחלפת באל\"ף באלפ\"א בית\"א ששית שסדרה כך א\"ו ב\"ה ג\"ד ז\"ח וכו' עי\"ן מתחלפת בחי\"ת באלפ\"א בית\"א ראשונה שסדורה כך א\"ל ב\"ת ג\"ש ד\"ר ה\"ק ו\"ץ ז\"פ ח\"ע וכו' והדל\"ת הרי אחד וגם בזה הביאו לה עבדיה בחשאי שאנו אומרים לשון אחד בחילוף אתוון כדי שלא יבינו המקטריגים ויקטרגו עלינו בעוד רשע לנגדי עד שיבא משיח צדקינו במהרה בימינו כי אז נאמר בפירוש ה' אחד ושמו אחד יב\"ב אכי\"ר:", + "ואחזור לומר כוונת היחוד בקיצור באיזו חידוש (שמע) צריך לקבל עלינו עול מלכות שמים וכן ר\"ת של שמע עול מלכות שמים וכן ר\"ת שחרית מנחה ערבית ועול מלכות שמים היא המלכות תתנשא ותכונן לעד אמן ומלכות עכו\"ם מהרה תתעקר ותתאבד במהרה בימינו. (ישראל) הם שלשה האבות המכונים בשם ישראל כמאמרם זלה\"ה וצריך לחבר המלכות שהוא הרגל הרביעי עם האבות שהם שלשה רגלי המרכבה להיות המרכבה שלימה אחרי זאת אנו מזכירין האדם העליון הוא שם בן ארבע (ה' אלהינו ה' אחד) ה' הראשון הוא חכמה והיא יו\"ד ראשונה של שם עם הקוץ שלה והיא פרשה ראשונה של תפילין שהיא קדש לי (אלהינו) בינה הוא אלהים חיים והוא הבורא העולמות כולם ולזה אנו מכנין אותו אלהינו שיש לו צד וענין עמנו פרשה שניה של תפילין אות שניה של שם (ה') נוף האילן עץ החיים עם שבעים ענפין והיא פרשת שמע שבתפילין אות שלישית של שם (אחד) יסוד עם מלכות מחובר בכח והיא פרשה רביעית של תפילין אות רביעית של שם בשכמל\"ו לקשט הכלה בשבע הנערות הראויות לתת לה הם שבע היכלות שית ספרין דילה להעלותה מקושטת עם בעלה היחוד הראשון לזכר והשני לנקבה והזווג בשעת התפלה קול דממה דקה ואיש אל מקומו יבא בשלום נמצא לפי זה שביחוד קריאת שמע המלכות מיוחדת עם הספירות דרך כלל אבל בברוך שם הוא בפרט וזה הוא שנאמר בזוהר כלל וזו פרט זה תורה שבכתב וזה תורה שבעל פה. יש באותיות שמע ששה תיבות וחמש ועשרים אותיות נגד השכינה שנקרא כ\"ה כדי ליחדה לעולם עם הבנין בכל דבר ושני פעמים שאנו מייחדים בכל יום הם כ\"ה וכ\"ה ובכח זה היחוד הרג משה את המצרי כד\"א ויפן כה וכה. והם עולים נ' נגד נ' שערי בינה. והאומרו בכל יום יש לו חלק לעה\"ב ומגדיל כח הנשמה אשר חוצבה ממקום הבינה ומחליש כח היצה\"ר. הוא המצרי המצר לאדם בכל עת בתחבולותיו ובמועצותיו. וכן דוד לא הרג לגלית אלא בזה הכח וזהו ויקח ה' חלוקי אבנים מן הנחל הם ה' תיבות שבשמע וכד שוי לון בקלע נעשו אחד והנחל הוא הוי\"ו. קלע עולה אחד באלפא ביתא של אי\"ק בכ\"ר. וזמ\"ש ויחזק דוד בקלע ובאבן ר\"ל ביחוד קב\"ה ושכינתיה קל\"ע רמז לת\"ת קול ע' קולות שנחצבו לשבעים ובאבן היא השכינה אבן מאסו הבונים אבנא דמחת לצלמא ומלאת כל ארעא מלא כל הארץ כבודו:", + "וביחוד ברוך שם שש תיבות ועשרים וארבעה אותיות כנגד שש קצוות דילה ועשרים וארבעה אותיות כנגד כ\"ד תכשיטין שצריך לקשט הכלה בהם והם ארבעה ועשרים ספרים וו' סדרי משנה ובזה הנערה באה אל המלך וזה עיקר היחוד ליחד תורה שבכתב עם תורה שבעל פה. ואותיות שמע וברוך שם עולין מ\"ט שכן התורה נדרשת מ\"ט טהור מ\"ט טמא והם בבינה. וב' יחודין כנגד ב' תפלות תפלה של ראש. והוא רמז לעולם העליון עולם הזכר. ותפלה של יד שהיא כנגד עולם הנקבה:", + "בתפלה של ראש ארבעה בתים כנגד ד' אותיות של שם בן ארבע ית' וית'. ותפלה של יד בית א'. מפני שהוא היכל ומושב לשם בן ארבע יתב' ומה שיש בזה יש בזה. כי הכל אחדות השוה ואין שינוי בין זה לזה אלא כדמיון זכר עם נקבה זה עלה וזה עלול זה נותן וזה מקבל זה משפיע וזה מושפע ולענין זה מכנין אותם זכר ונקבה: ואהבת פרשה זו גמר היחוד שצריך המייחד ליחד באהבה גמורה שלמה בכל לב ובכל נפש דאי לאו הכי לאו יחוד הוא ולאו אהבה איקרי. ויש בפרשה הזאת רמז לי' הדברות כולם רמז לתורה שבכתב כנגד היחוד ראשון של שמע ויש בה מ\"ב תיבות רמז לשם בן מ\"ב אשר יניקתו מצד הגבורה והוא כדי להציל הימין עם השמאל כמו שכתוב בזוהר במקומו. ופ' והיה אם שמוע. פרט קבלת עול מצות. כנגד תורה שבע\"פ. רמז ליחוד בברוך שם. והיא מצד הגבורה ויש בה ע\"ב תיבות עד ושמתם בכלל רמז שם בן ע\"ב שהוא מצד החסד לכלול הימין עם השמאל כי כל א' מוזיף לחבריה וא\"א זה בלא זה וזה כוונת היחוד לזכור שני הקצוות זה עם זה כי אע\"פ שזה ימין וזה שמאל זה זכר וזה נקבה זה רחמים וזה דין. זה מטיב וזה מריע. אין שינוי ח\"ו בין זה לזה. כי הכל אחדות גמור ואין שינוי ואין חלוק בין זה לזה חלילה ואם אנו מזכירין ומכנין שמות משונים וענינים מחולקים היינו לפי קוצר דעתנו ומיעוט השגתנו שאין אנו יכולין להשיג הענין ולהבינו. כי אם בדמיון ומשל וכולי האי ואולי שנשיג הענין במה שאנו רואין בעינינו בזה העולם הגשמי. אבל למעלה אין שינוי וחלוק חלילה ולענין הזה צריך רוחב לב הרבה מאד במאד מאד וזכות השכל להבין הדברים כאשר הם על מתכונתם. ומי שאינו מבין אותם לא יהיה עסק עמהם. ולא יבדוק ויחפש אלא עד מקום שיד שכלו מגעת ומשגת. והשאר יניחהו עד שיבא אליהו זל\"ט ומלאה הארץ דעה את ה' כמים לים מכסים. מושמתם עד ויאמר חמשים תיבות. והם רמז לעה\"ב. נ' שערי בינה סוד היובל הקורא דרור לכל יושבי הארץ. כי באמצעות למוד התורה ועשיית המצות נזכה להיות גאולים ולמען ירבו ימיכם וכו'. נזכה לתחיית המתים שנאמר לתת להם:", + "פרשת ויאמר יש בה צווי מצות ציצית והיא מצוה רבה זכר לכל המצות. והיא קלה בעשייתה וכל עונשה מרובה וגדול במאוד מאוד ויש בה רמז לעניינים גדולים ועצומים במנין החוטים ובמנין הקשרים ובמנין החוליות ובמנין הכריכות ובמנין האצבעו' שמונה לענף וארבעה לגדיל וכל ענין מזו יש לו סוד ורמז לענינים עליונים כי לא בנקל יושג היא זכר לכל המצות ושכר המקיימה גדול כל כך עד שזוכה ומשמשין לו כמה וכמה אלא שיש בה ודאי רמז לענינים גדולים והמקיים אותה מקיים את העולמות ואת כל המצות כלם ואשרי אדם המשיג אותם ומכוין בהם כי זה יוכל להקרא אדם בשלמות. מה שאין כן לעושים המצות מצות אנשים מלומדה והם דומים כקוף בפני אדם ועל זה צריך כל אדם לתת את לבו לעשות כל מצוה ומצוה שתבא לידו לשם המצוה אותה ולשם מה שיהא לשמו ולשמה ובזה עושה רושם ובורא מלאך ה' בכל פעם שעושה המצוה וזכותו גדול במאד מאד ויש שאוחזים הציצית ביד השמאלית ומניחין כנגד לבן כל זמן ק\"ש ויש לזה ראיה מהמדרש כל עצמותי תאמרנה וכו' מי כמוך: וראוי לעשות ולכוין בזה כי הנה לבו וכל מאודו משועבד לעשיית המצות וצריך להביט בהם בפ' ויאמר כשאומר וראיתם אותו וזכרתם ולשום נגד פניו זכירת כל המצות כשיבואו לידו לקיימה ואח\"כ ינשק אותם וישים אותם על עיניו ויחבק אותם עם לבו וכל העושה זה וכיוצא בזה להדר המצוה ולרוממה שכרו הרבה מאד. ולא יחוש אם ילעיגו עליו. כי המלעיג ילעיג ממנו ואוי לו ולרוע מזלו כי כל המוסיף ביראת שמים ובקיום המצות מוסיפין לו חיים וטובה. ויש בק\"ש רמ\"ח תיבות חסר שלשה ובחזרת ש\"צ ה' אלהיכם אמת משלים רמ\"ח כמנין אבריו של אדם. ולכן צריך שיכוין בשמיעתן מש\"ץ ומי שאינו מכוין בהם חסרים לו אותן השלשה אברים והוא מעוות שאינו יכול לתקן כי באומרו אלו רמ\"ח תיבות משעבד כל רמ\"ח אבריו לעבודת אלהינו וכל א' יש לו חלק כל אותו היום בעבודה וכשחסר מהם ולא השלים המנין נראה כבעל מום ולא זכו כל אבריו להשלים העבודה. ואע\"פ שאומרים שיש תיקון אם ביום לכוין בט\"ו ווי\"ן של ויציב ונכון וקיים וכו' שעולין תשעים עם האל\"ף של אמת שהם צ\"א כנגד השני שמות הוי\"ה וא\"ד. וביחוד שני שמות אלו כל האברים משתלמים. וי\"א שהט\"ו ווי\"ן הם כנגד שלשה שמות הוי\"ה כל אחד עולה כ\"ו וד' אותיות הרי שלשים וג' פעמים ל' הם צ' והם כנגד השלשה תיבות שחסרו מק\"ש להשלים הרמ\"ח. ואם בערב יכוין בוא\"ו של ואמונה במילואה שעולה שלשה שמות בזה האופן. וא\"ו בחשבון קדמי ר\"ל שתחשוב עמה סכום כל האותיות הקודמות לה באל\"ף בית עולה כ\"א כמנין שם אהי\"ה הרי לב' ווין ב' שמות של אהי\"ה. והאל\"ף שבאמצען עולה כ\"ו כמנין הוי\"ה בחשבון צוריי יו\"ד למעלה יו\"ד למטה וא\"ו באמצע. הרי שלשה שמות. אפ\"ה יותר טוב לכוין במלות שהחזן מוציא מפיו. שהן מן הק\"ש עצמן. וחוזר אותם לכתחלה אחר זה ובזה משלים כוונתו. ולכן כל ירא שמים צריך שישתדל לקרוא ק\"ש עם הציבור מלה במלה ואם גמר קודם ימתין לכוין באותם תיבות ואם גמרו הצבור קודם ימהר ויחיש לגמור כדי לשמוע התיבות במקומם ואם אי אפשר לו להשיגם כי רב המקום ביניהם יעמוד במקומו וישתוק וישמע לשליח ציבור ואח\"כ יגמור. (ונ\"ל שיועיל לו כיון שהוא עומד בתוך ק\"ש והם הרמ\"ח עצמן):", + "ויאמר אמת ויציב מלה במלה והוא שבח גדול ונורא ויש בתהלתו ט\"ו ווין ואל\"ף של אמת ליחד השני שמות שאמרנו. והם כולם תכשיטין לכלה ליחד אותה עם בעלה והיא מרגניתא דלית בה טימי. ושמעתי בזה השבח של אמת ויציב שלחו בני הגולה שהיו רחוקים מירושלים ולא היו עם עזרא בבבל ושלח עזרא אחריהם ולא רצו לעלות באמרם שכיון שהיו עתידין להגלות פעם אחרת ובית המקדש עתיד ליחרב למה לנו להכפיל יגוננו פעם אחרת טוב לנו לעמוד במקומנו ולעבוד את ה'. ושמעתי שהם אנשי טוליטולה והקרובים אליהם וכדי שלא יחזיקו אותם באנשי רשע ומחוסרי אמנה חלילה כתבו להם זה השבח הגדול וענין השלשה גליות והגאולות הנרמזים בו ויש בו שמונה פעמים אמת שהם כנגד שמונה גאולות. ארבעה מהם נמצאו במצרים כמו שרמוז בפסוק ולקחתי וארבעה בשאר גליות. ותשלום השמונה אמת באמת ובאמונה ובאמת אשרי איש וכו' והם ארבעה זכרים וארבעה נקבות שהגאולה עתידה להיותה כלה באה מכח זכר. ויהיה שיר חדש בע\"ה. וצריך לסמוך גאולה לתפלה. והוא (חי העולמים) עם מלכות שהיא תפלה לעני דלית לה מגרמה כלום. וצריך לסמוך אותה עם צדיק. והוא המשפיע בה ובשלומו יהיה לה שלום ותוכל עמוד כיסוד עם הבנין דאז הבנין עומד ויכול לעמוד וכשאין לבנין יסוד אינו מתקיים ולא יוכל עמוד ואע\"פ שהיא למטה והוא למעלה העליון נושא את כל שלמטה הימנו וזהו שארז\"ל בא וראה שלא כמדת בשר ודם מדת הקב\"ה מדת בשר ודם הוא מלמטה ומשאו מלמעלה. אבל הקב\"ה אינו כן הוא מלמעלה ומשאו מלמטה. וזהו שכתוב סומך ה' לכל הנופלים והם היורדים מטה:" + ], + "Kavanah of Amidah": [ + "ואחר שמיחד אלו השני שמות גאל ישראל עם אדני שפתי צריך להמשיך השפע העליון מן הברכה העליונה היא הבינה קשורה במה שלמעלה הימנו וזהו ופי יגיד תהלתך ר\"ל ימשיך תהלתך שהיא הבינה הנקראת תהלה ושפתי כינוי אל הספירה שכל א' מהם נקראת שפ\"ה כמנין שכינה:", + "ברוך הכורע כורע בברוך לעשות ההכרעה בשתים וזהו שאמרנו הכורע כורע והם להוריד השפע הראשונה ממקור העליון הוא היו\"ד אל הה\"א הראשונה של שם וליחד אותם. שנייה להוריד השפע מן הה\"א ראשונה דרך הקו מן הוי\"ו עם השש קצוות עם ה\"א אחרונה. ונמצא ד' אותיות של שם מקושרות ומשולבות זו עם זו יחוד גמור ונמצא שני יחודין א' חכמה ובינה אב א ואימה י\"ה ותפ\"א שם של כ\"ו ו\"ה אחד ושמו אחד וכן עולין שם ד' אותיות כ\"ו לרמוז השני יחודין א' וא' וכל השפע יבא אל חי העולמים הנקרא ברוך שהוא מקור הברכות ולחבר אותו עם הה\"א אחרונה וזהו (ברוך אתה) וכל הזוקף זוקף בשם צריך לזקוף ב' פעמים נראה ה\"א אחרונה עם הוי\"ו ולחבר ה\"א ראשונה עם היו\"ד וזהו עיקר הכוונה להוריד השפע במלת ברוך מקוצו של יו\"ד עד חי העולמים עם העטרה שהיא אתה א\"ת ה' ולזקוף העטרה מלמטה למעלה במלת ה' אלהינו (ה') השש קצוות (אלהינו) היא ה\"א ראשונה (ואלהי אבותינו) היו\"ד שהם (אלהי אברהם) חכמה (ואלהי יצחק) בינה (ואלהי יעקב) כתר בסוד הדעת (האל הגדול) חסד (הגבור) גבורה (והנורא) תפארת (אל עליון גומל חסדים טובים) כתר עליון ח\"ב. (וזוכר חסדי אבות) גדולה גבורה תפארת. (ומביא גואל לבני בניהם) נצח הוד יסוד. (למען שמו באהבה) מלכות. ברוך בשני כריעות בשני היחודין י\"ה ו\"ה עם אתה ה' לזקוף ב' הזקפות להמשיך השפע מן החסד שהוא מגן אברהם. וצריך המתפלל שיהיו עיניו למטה בכנ\"י ועיניו למעלה להוריד השפע והברכה ממקור הברכות. ולא יהיה חוצץ בינו לבין הקיר שיסיר כל המחשבות ולא יהיה דבר מפסיק ומבדיל בין כוונתו לתפלתו לא יהיה קרוב בשפתיו ורחוק מכליותיו. וקיר היינו שכינה כד\"א ויסב חזקיה פניו אל הקיר שכל פנייתו ומחשבתו לא היה כי אם בקיר לחבר אותם עם היסוד לחזק ולקיים אותה כמו שאמרנו למעלה שאם אין יסוד אין הבנין עומד: וענין זאת הברכה גדול עד מאד ועל זה אמרו חז\"ל אם לא כיון באבות יחזור ויתפלל כי בה תלוי עין כל התפלה ואמרו רז\"ל כי הג' ראשונות הוי כעבד שמסדר שבח לרבו וצריך לעמוד ביראה ואימה והם כנגד ג' אבות העולם הא' (מגן אברהם) שפדאו הקב\"ה מאור כשדים מכבשן האור ומן המלכים (מחיה המתים) כנגד יצחק שפרח נשמתו והחיהו וכן עתיד להחיות מתינו (האל הקדוש) על שם והקדישו את קדוש יעקב והוא היה שרש הקדוש' שהי' משולש בקדוש' מכח אברהם ויצחק והוא השלישי ולזה אנו מקדשים שם שמים בברכה הזאת על שם שנתקדש בקדושת שלשה אבות וכולם קדשו אותו והודיענו טבעו ושמו בעולם ומאז לא נפסק קדושתו מן העולם:", + "אתה חונן היא ראשונה לשאלה שזולת הדעת והחכמה באדם טוב ממנו הנפל ולכן צריך לכוין בה כראוי וענין שאלת הדעת והבינה להבין חוקי הדעת והתורה על מתכונתם כאשר הם כי מחוסר הדעת והשכל אדם תועה ושוגה ואינו יודע איזה הדרך ישכון אור כי אין בור ירא חטא ולא עם הארץ חסיד וזה עיקר השאלה שצריך האדם לשאול מאת הבורא ית' וית' שיתן לו שכל ודעת ישר יודע לכוין את הדרך אשר ילך בה ואיזו הדרך ישכון אור וידע למאוס ברע ולבחור בטוב כי כמה בני אדם שחפצים לעשות מצוה ויש שני דרכים לפניו ואינו יודע איזה יכשר הזה או זה ובאיזה מהם ימצא חן בעיני אדוניו ואיזה מהם הטוב והישר בפניו. ויסיים בה (ברוך חונן הדעת) כי היא אשר חנן לחכמים הקודמים דעה והשכל כיוסף בדורו ומשה בדורו ושלמה בדורו ורבי וכיוצא בהם בערך דורם: השיבנו צריך לשאול אחר הדעת תשובה כי מתוך הדעת נותן אדם אל לבו חטאיו ועונותיו ויודע כמה הוא רע ומר עזבו את ה' אלהיו וצריך להתעורר על זה ולצום ולבכות לפני אלהיו ית' וית' שיעשה עמו ככל נפלאותיו ויעבור על פשעינו ואל ידין אותנו כערכו אלא כערכנו כי מחומר קורצנו ויצרנו הרע ומר הוא הלוחם עמנו בכל עת ועונה להעבירנו ולהשליכנו מלפניו ובסבת ערך זה אין עונשנו כל כך מרובה וראוים אנו שיקבלנו אחר התשובה ההוגנת לו וענין כוונת הברכה הזאת לבקש מאת אלהינו יכניע וישפיל גאות יצרנו הרע וישעבד אותו לעבודתו וכל מה שעברנו וחטאנו בסבת תחבולותיו ומלחמותיו יחזירנו לדעת אחרת שלא נשוב עוד לכסלה ויקבל בחמלה תשובתנו כי ימינו פשוטה לקבל שבים וארך אפים הוא אפילו לרשעים ויסיים בה הרוצה בתשובה כאשר קבל תשובת ראובן הצדיק אשר שב אל שקו ואל תעניתו ונמחל לו אותו עון כדכתיב ויהיו בני יעקב שנים עשר:", + "סלח לנו. אחר שאלת תשובה צריך לשאול מחילה וסליחה כי כן דרך השב תחלה שואל שיתקן דרך ישר לפניו ויחזירהו מן הדרך הרע אשר בחר. ואחר שחוזר בו ממה שעשה ושב ונתחרט מכל מעשיו הרעים ומפעליו המכוערים והמקולקלים שואל מחילה וסליחה עליהם שלא יזכרו ולא יפקדו ולא יעלו על לב לעולם וכן כתוב שובו בנים שובבים תחלה ואח\"כ ארפא משובותיכם ושואלים ענו תחלה על החטאים שהם השגגות עבירות הקלות ואח\"כ על הפשעים והם החמורות כדי שתהיה תפלתנו מכוונת ומקובלת צריך שבזמן שיזכור החטאים או המרדים צריך שיעלו על לבו החטאים או הפשעים בעצמם כולם או מקצתם כדי שיכנע לבו הערל ויכוין יותר בתפלתו כי התפלה בלא כוונה אינה מועלת דבר אדרבא מזכיר יותר עונותיו ואנו מזכירין בה (אבינו מלכנו) מצד הימין והשמאל. אבינו מצד הימין. ומלכנו מצד השמאל ואומרים (כי אל טוב וסלח אתה) לומר שיגבר הימין על השמאל וימחול לנו מצד החסד הגמור שאינו חפץ בהשחתת עולם כי רחמיו על כל מעשיו ויסיים בה (חנון המרבה לסלוח) כי הוא המרבה עמנו מחילה וסליחה בכל יום ואינו דן אותנו כמעללנו וכמעשנו הרעים אלא עובר על פשע ומוחל וסולח בכל שנה ושנה ולא היה מן הראוי אחר ששאלנו מחילה על כל חטא א' ונסלח לנו וחזרנו לכסלנו ושנינו בו פעמים ושלש שיהיה מן השורה שימחול עוד אותו עון ואותו פשע ועכ\"ז מרבה לנו מחילה וסליחה פעם אחר פעם מטובו הגדול אשר מטיב עמנו ברחמיו הרבים וחומל וחונן כרוב חסדיו: ראה נא. גאולה אחר סליחה כי אין לנו כח ואפשרות ללמוד התורה ולקיים המצות כראוי בהיותנו מוטבעים בבוץ רגלינו בתוך הגלות המר והנמהר הזה ואין אנו יכולין לעשות את כל אשר אותה נפשנו מכובד המשא ועול הכבד אשר הכבידו עלינו ובסבת זה החוטאים מתרבים כי לא עם הארץ חסיד ואין בור ירא חטא ואין זכות שיעמוד לנו כנגד חטא ועל זה אנו מתחננים ומתפללים אל אל בשמים יראה בעניינו ויגאלנו בקרוב ובכן יהיה ארכא לשלוותנו ונוכל עמוד לעסוק בתורה ובמצות כראוי ובכן נמצא חן בעיני אלהינו ולא נבא לידי חטא ולא לידי עבירה כי בלע המות לנצח ומלאה הארץ דעה את ה'. ומסיים בה (גואל ישראל) כי הוא אשר גאל את אבותינו ממצרים ומן הגליות והשעבודים אחרים והוא הגואל אותנו בכל יום ויום בהיותנו בגלות מכמה צרות צרורות:", + "רפאנו. רפואה אחר גאולה מפני שכל זמן שאדם עומד בגלות או בצער אינו עומד על צערו ועל חוליו מצרת עיקר השעבוד והגלו' אבל אחר שיצא מאפלת השעבוד לאור אזי מרגיש החולי והמכאוב כמ\"ש בזוהר בהרבה מקומות ולזה אנו מתפללין לשי\"ת שאחר שיגאלנו בקרוב ירפא את מכותינו ואת מכאובנו שיהיה רפואה שלמה מכל וכל שלא נצטער משום צר לא משעבוד ולא ממכאוב ובהיותנו בגלות צריך להתפלל יתן בנו כח ואזירות חיל וירפא מכאובינו ומכותינו המחליש את כחנו ואת גבורתנו זאת ועוד צריך לכוין והוא עיקר הכוונה לבקש מאת אלהינו ירפא אותנו רפואה שלמה כדי שנהיה סובלים ובריאים וחזקים לעסוק בתורה כראוי ולשמור כל המצות כדין וכשורה כי בהיותנו חולים או מדוכאים ממכאוב אין בידינו לעשות המצוה כראוי ומסיים בה (כי אל רופא נאמן ורחמן אתה) להיות כי הרפואה מאתו ובידו כי בידו נפשות החיים והמתים ובידו נפש כל חי ומבלעדיו אין מוחץ ורופא וז\"ש אני ה' רופאך אני ולא אחר:", + "ברכנו. פרנסה אחר רפואה שכשהאדם חולה אינו מבקש על המזון אבל אחר שנתרפא מבקש אחר פרנסתו לחזור להבריא גופו ונפשו וצריך לכוין לבקש מאת אלהינו יזמין לנו פרנסתינו ומזונותינו בנחת ולא בצער בהיתר ולא באיסור ולא נבא לידי מתנת ב\"ו שמתנתם מעוטה וחרפתם מרובה אלא ליד ה' המלאה והרחבה כי הוא זן ומפרנס את כל העולם כולו ובכללו מקרני ראמים ועד ביצי כינים. וכן הזמין לאבותינו בהיותם במדבר ציה וערבה מן ולחם מן השמים ובידו מפתח הפרנסה והמזון ולא ביד אחר כדכתיב פותח את ידיך וכו' ובתוך הפרנסה אנו מבקשים חיים מאת הבורא ית' וית' כי עיקר המזון והפרנסה אינו להתהנות מן העולם אלא כדי שנחיה לעבוד את ה' אלהינו ולעסוק בתורתו ולקיים מצותיו כי זה כל האדם להכין עצמנו להיותנו בריאים וחזקים כדי שנוכל לעבוד עבודה שלמה והגונה ולא שנהיה חולים וחלושים ומתים ברעב כן אע\"פ שתהיה כוונתנו לעבוד ואברי הגוף שהם הכלים אשר אנו עושים בהם המלאכה שבורים ונפסדים איך נוכל לעבוד ולמען זה כל מה שהאדם עושה לתועלת הגוף ולבריאותו עם הכוונה הזאת מצוה תחשב לו וצדקה ויפה הוא עושה מלבד אם מענה גופו כדי לשברו ולהכניעו על עבירות שעשה וצרי' מי שעוה שישלם מה שעיות וצריך לענות נפש ולשבר גופו ונשמתו ואפילו יבא לידי חולי לא ימנע מפני זה כי יותר טוב שיחלה בעוה\"ז ויתקן מעשיו משיאכל וישתה ויניח הכל לעה\"ב ואע\"פ שיעשה כל מצות שבעולם אין ענשו מתנכה מפני זה כי עונש העבירות ע\"כ ישא כי האומר הקב\"ה וותרן יותרון מעוהי הכל בצדק וביושר ואין שכר המצוה מנכה עונש העבירה. ולכן ראוי לכל בעל נפש שישקול הענינים וכפי ההנאה והעונג שלקח הגוף בעשיית העבירה כך צריך שיפרע ממנו בהיותו בעוה\"ז בשברון מתנים והכנעה וענוי נפש וסיגוף הגוף שיעלה זה כנגד זה כדי שיהיה נקי ומצורף לעוה\"ב ויפה תענית לעבירה כאש לנעורת שממעיטה מעט מעט עד שמעביר אותו החטא המקטרג לפני בורא עולם ובכן עלתה לו ארוכה לשלותו. ואנו מתפללין אותה על השנה כי בהיות השנה מבורכת ושבעה מן כל טוב הבריות יפות ובריאות מכל טוב כי כן דרך השנים הטובות מאוד כי הנותן בעין יפה הוא נותן וזה שתיקנו לומר (ותהי אחריתה חיים ושבע) כו' ומסיים בה (מברך השני') כאש' בירך שנתו של יצחק אע\"ה מאה שערים:", + "תקע בשופר גדול. אחר שברכנו על השנים ועל הטובה ועל הברכה אנו מתפללין שימהר יחישה חרותינו ויגיע היום שנאמר בו והיה ביום ההוא יתקע בשופר גדול ויקבץ פזורנו מבין הגוים ונפוצותינו יכנס מארבע כנפות הארץ ואין ענין ברכה זו כענין ברכת ראה נא בענינו שענין אותה ברכה היא להתפלל שיגאלו ישראל בענין שנשב בנחת ולא בצער וענין ברכה זו על קבוץ הגליות וכנוס נדחנו מד' כנפות הארץ לארצנו והוא על ביאת משיחנו שיגלה במהרה בימינו. והיא סמוכה לברכת השנים כי אחר מנוחת הגוף ממכאוביו וממכותיו והוא הנוגע לעצם ולבשר ואחר המנוחה של מזונות ופרנסה והיא גם הוא צורך הגוף אבל אינו כל כך נשאל יותר שהוא מנוחת השקט ובטחה בארצותנו כאשר בתחילה קרוב קרוב קודם כי המבקש מבקש הקל קל תחילה והדבר היותר מוכרח כמו שאמרו רבותינו ז\"ל ומסיים בה (מקבץ נדחי עמו ישראל) לכוין את אשר קבץ נדחי ישראל סבא אשר בניו מפוזרים ונדחים ממנו אם יוסף שנאבד ממנו ונתייאש אם שמעון שנלקח במצרים אם בנימין שנפחד עליו כולם קבצם לו כאחד ושמח בהם שמחה גדולה כן אנו מתחננים לאל ית' ויתעלה שיקבץ נדחנו ופזורנו אשר בכל פאות העולם ונהיה לעם אחד וישמח בנו אבינו ישראל ונשמח בו:", + "השיבה שופטינו. משום שאחר קבוץ הגליות תחזור עטרה ליושנה ומציון תצא תורה ויחזרו הסנהדרין למקומן כאשר בתחלה כמו שנא' ואשיבה שופטיך כבראשונה וגו' אנו מתפללים שיבא אותו זמן שהתורה תתקיים כראוי ונדון בדיני התורה כראוי כדין וכשורה בלא פחד ואימה. וגם היועצים והם החכמים והזקנים מנהיגי הדור והמלכות תחזור למקומה בענין שיצא לנו לכבוד ולתפארת כאשר היה בתחלה רבתי בגוים רבתי בדעות. (והסר ממנו יגון ואנחה) הענין כי בהיותנו בגלות אין אנו יכולים לקיים המצות ות\"ת כראוי ממעוט הלבבות מרוב היגון והצרות ולכן אנו מתפללי' לשי\"ת שאם תעינו בדין מד\"ת או בקיום המצות שלא קיימנו אותם כראוי שלא יאשימונו על כי אין אדם נתפס על צערו ואין לדיין אלא מה שעיניו רואות ולא גרם לנו התקלה והעון כי אם היות לנו יגון ואנחה מעכירות נפשנו אבל לעתיד יסיר ממנו יגון ואנחה ובכן יהיו המשפטים נעשים כדת וכדין בצדק וביושר ואומר (ומלוך עלינו מהרה) שיתגלה עלינו ויראה לעיני העמים נפלאותיו וידעו הכל כי ה' שופטנו ה' מחוקקנו ה' מלכנו הוא יושיענו ולא יאמרו עוד כי צורם מכרם וה' הסגירם וחותם בה (מלך אוהב צדקה ומשפט) כי באמצעות המשפט והדין הוא מולך עלינו כי ה' אוהב משפט:", + "ולמלשינים. אחר שהתפללו על הדין ועל המשפט אנו מתפללים על הרשעים והמבקשים עלינו רע שיעקרו ויאבדו מן העולם כי באמצעות הדין העולם עומד על קיומו וכל זדים ועושי רשעה כלים ואובדים וכל עולה קפצה פיה ובכן צדיקים במפלתם יראו ותרוממנה קרנות צדיק וזהו ענין הכתוב וכל קרני רשעים אגדע תרוממנה וגו' וזהו סמיכות אלו השתי ברכות. וצריך תפלה למפלת הרשעים כי כשיש להם לצדיקים עושי רשעה לפניהם ואינם יכולים להכניעם ולהכריתם מן העולם הם לשכים בעיניהם ולצנינים בצדיהם ואינם יכולים לעסוק בתורה כראוי שצריכי' להשיב להם כפי אולתם וכפי העולה בלבותם ומבטלים זמנם בדבר שלא מן הראוי והוא צרה גדולה לכל מחזיקים בתורת הש\"י אבל בהכרתם מן העולם ובהתבטלם כל א' על מקומו יבא בשלום ועוסק בתורה ואין פוצה פה וזאת היתה כונת ר\"י שתקן הברכה הזאת ביבנה עם היות שאנשי כנסת הגדולה לא תקנוה אלא מפני שראה שהצרה גדולה ורבה מכל צרות תקן אותה בפי כל ישראל ואע\"פ שאותם המלשינים בטלו סוף סוף הברכה נשארה במקומה כי לעולם לא נמנע מן העולם מעכב על ידינו לולי ה' שהי' לנו: על הצדיקים אמר צדיקים וחסידים ושארית עמך וסופריהם וגרי הצדק הם ה' מדרגות זו למעלה מזו ואע\"פ שחסידים גדולים מצדיקים נקט לישנא דקרא תרוממנה קרנות צדיק: גרי הצדק הם אשר החזיקו בדת האמת מלב ומנפש והם חשובים משאר העם ובפרקי ר\"א אמר שהם הגרים שנתגיירו בימי יונה בן אמיתי על כל אשר ראו בענין הים (ועלינו יהמו רחמיך) אע\"פ שלא נהי' מהמדרגות הנז' אפ\"ה עלינו יהמו רחמך לחוס עלינו לראות בצרותינו ותלאותינו ורחמנו וזה ענין יהמו רחמיך בהביט תלאותינו וצרתינו כענין שנאמר המו מעי לו רחם ארחמנו וכו' ויאמר (ותן שכר טוב לכל הבוטחים כו') שאע\"פ שאין מעשינו כ\"כ מיושרים הבטחתנו גדולה וחפצנו לעשות חפצו ותהי' כוונתינו רצויה אע\"פ שאין מעשינו רצוים ותן חלקנו עם אותם שהבטחתם באמת ר\"ל בהבטחה ומעשה. (ושים חלקנו עמהם) כיון שהבטחתנו גדולה וזה ענין תרוממנה קרנות צדיק ויבושו כל עובדי עכו\"ם המתהללים באלילים וזהו (לא נבוש) הם יבושו בהבטחתם ואנחנו לא נבוש כי (בשמך הגדול בטחנו ועל חסדך נשעננו) ואין כבוד לשמך שנבוש בהבטחתך חלילה כמו שהוא ולא יכלמו לנצח כל החוסים בך:", + "תשכון: אחר שקרנות הצדיק מתרוממות בהבטחתם ויבושו ויבהלו כל עובדי כו\"ם. מבקשין בנין ירושלים כי זאת שמחת הצדיק בשלימות כי בהיות חרב' בעונותינו אין שחוק בפינו ואנו צריכין להתאבל עליה וכל שמחתינו נהפכה ליגון ואבל אבל כשהשכינה תשכון בתוך ירושלים והבנין יהיה שלם כראוי יהיה שמחתנו שלמה בע\"ה בשלמות וזה עיקר תפילתנו שתשוב השכינה למקומה כאשר בתחלה והצדיק יבא בעיר ויהיה העולם מתוקן על מכונו והכל יהיה שלם: את צמח דוד. מלכותא דארעא כעין מלכותא דרקיעא וא\"א להיות העולם מלא למעלה כראוי בשלמות אם לא יהיה מלכות בית דוד למטה על מכונו הראוי והוכן בחסד כסאו וישב עליו באמת באהל דוד ויהיה השם שלם והכסא שלם. ואנו חותמים בה (מצמיח קרן ישועה) רמז לדוד שנמשח בקרן המשחה ומלכותו נמשכה לדור דורים כדכתיב ודוד עבדי נשיא להם לעולם:", + "שמע קולנו. ברכה כוללת כל הענינים ויכול האדם לשאול בה כל צרכיו מכל דבר שיהיה בין של יחיד בין של רבים בין בלשון יחיד בין בלשון רבים וצריך שיתודה בה חטאותיו ויאמר (אנא ה' חטאתי עויתי פשעתי לפניך מחול חטאתי וסלח עונותי וכפר פשעי מכל אשר חטאתי ועויתי ופשעתי לפניך מיום היותי על האדמה עד היום הזה). ואם יש לו איזה עון מחודש באותו היום מזכיר אותו בתפלה הקודמת אצלו שחרית או מנחה או ערבית כי התפלה מועלת במקום קרבן ובזה יש תרופה למכתו והכי איתא בזוהר פ' בלק (שצריך האדם להתודות חטאותיו בשומע תפלה ויועיל לו הרבה) ונ\"ל שאם יתודה בברכת סלח לנו שהיא ברכת סליחת החטאי' לא יפסיק אלא שבברכת סלח לנו לא יתודה כי אם הכלל בלשון רבים ובברכת שומע תפלה אפילו בלשון יחיד ועל מה שעבר עליו מיום היותו יכול לפרט ולהתוודות ולבקש עליו מלפני אלהיו ויגמור שומע תפלה כי הוא שומע תפלת כל פה בין ראוי בין אינו ראוי כדכתיב קרוב ה' לכל קוראיו וגו' ואומר ושמעתי כי חנון אני ודרכו להיטיב עם כל בריותיו ובפרט למתחננים לפניו בהכנעה ובכבידת ראש ובפרט אם יבכה לפניו שודאי לא תשוב ריקם ואפילו יהיה מלא עבירות כי שערי דמעה לא ננעלו ולא תשוב ריקם:", + "רצה היא ברכה מיוחדת לעבודה ובזמן שבהמ\"ק היה קיים היו אומרים אותה ומתחננים לפני האל ית' ירצה בעבודתם ובאישי ישראל ותכון העבודה על מתכונתה ולא תתבטל לעולם ולא היו אומרים (והשב עבודה לדביר ביתך) ועכשיו שבהמ\"ק חרב בעונותינו אנו מתפללים שיקבל תפלתנו במקום עבודה והעבודה השלמה. (ואישי ישראל) יחזירם למקומם כאשר בתחלה ועין בעין נחזה בשוב ה' את שיבת ציון וחותם בה (המחזיר שכינתו לציון) כי מובטחים אנו בישועתו שיחזור השכינה למקומה ויצמיח לנו ישועה בקרוב ומציון תצא תורה:", + "מודים זאת הברכה היא הודאה לשמו הגדול על כל הטובה אשר עשה עמנו ומפליא לעשות בכל עת ובכל שעה והחיינו לעבוד עבודתו ולהודות לפניו כי מה אנו ומה חיינו שנזכה לעמוד לפניו ולהתחנן אליו ולהודות לשמו הגדול ית' וית' על כל הטוב והגמול שהטיב עמנו ומטיב גמלנו וגומלנו ומציל אותנו מכל צרה וצוקה ועושה עמנו נסים ונפלאות לאלפים ולרבבות שאין אנו מכירים בהם בכל עת ועונה ובפרט להתקיים בגלותינו כי כמה זאבים ודובים ואריות המבקשים את נפשנו ואורבים לנו להעליל ולהתעולל עלינו לולי ה' שהיה לנו לבטל מחשבותם ולהפר עצתם וזהו ענין סמיכות ברכת הודאה לעבודה שאע\"פ שהעבודה נתבטלה וגלינו מארצנו בהיותנו בארץ אויבינו לא מאסנו ולא געלנו להפר בריתו אותנו אלא וירא בצר להם כו' ויזכור להם בריתו חסדי ה' כי לא תמו כי לא כלו רחמיו באורך הגליות והצרות המרובות והוא המקיים אותנו בטובותיו שעושה עמנו ערב ובוקר וצהרים. ואומר (וכל החיים יודוך סלה) כי עם היות שעושה חסד עמנו להחיותינו להודות את שמו הגדול אפ\"ה מצד היושר והצדק ראוי להחיותנו כי מה בצע בדמנו ברדתנו אל שחת כי בהיותנו חיים נוכל להללך ולשבחך ולפארך ולרוממך מה שאין כן המתים כי לא המתים יהללויה וכו' וזהו ויהללו ויברכו כי החיים בהיותם חיים יהללו ויברכו את שמך הגדול באמת ר\"ל אע\"פ שאין תפלתם רצויה לפעמים ואין כוונתם מצויה אפ\"ה כל זמן שהם חיים יודו ויברכו באמת מתוך החסדים והחנות שאתה עושה עמנו בכל עת ובכל שעה (כי טוב האל ישועתנו) כי אין אנו סכלים ופתאים מלהאמין גדולתך אחר הטובה שאנו רואים בעינינו ועזרתך וישועתך עמנו מצד (כי אתה האל הטוב) ולא מצדקותינו ויושר לבבנו אלא מצד טובך וחסדך עמנו. כי הטוב שמך הטובות מצד שמך הגדול אשר להיטיב עם הכל ורחמיו על כל מעשיו וזה אנו מודים לך ולך נאה להודות: שים שלום. אחר שסדרנו שבח והודאה הראויה לנו לתת לאשר גמל עמנו חסדים וטובות ומספיק לנו כל צרכנו כרחמיו וכרוב חסדיו והיא עת רצון אנו מתפללין לפניו שיתמיד אהבתו עמנו וישים שלום טובה וברכה עלינו על כל ישראל אחינו וענין השימה כמה דכתיב ושמו את שמי על בנ\"י ואני אברכם וזהו ענין שאומר ברכת כהנים קודם שים שלום היא רצון והיא שעה ראויה לברכה ומובטחים אנו בבורא עולם שיברכנו ברוב חמלתו ויעשה כאשר דבר וכן אנו מתפללים שישים שלום טובה וברכה וכו' ויברכנו באור פניו כי באור פני מלך חיים וכשם שבאור פניך נתת לנו תורה וחיים אהבה וחסד שאלמלא כן לא היינו יכולים לעמוד כן יה\"ר שתתמיד עמנו האהבה והשלום ולא תגעל אותנו וחותם (המברך את עמו ישראל בשלום) כי השלום כולל הכל ובאמצעות השלום נזכה לכל ונתברך מהכל:", + "ויאמר אמן מפני שהיא סוף הברכות וראוי לו לקיים כל הכתוב לעיל כשטר מקוים שחותמים העדים בסופו כדי לקיים כל הכתוב לעיל. ומלת אמן עולה צ\"א כמנין ב' שמות אדנות והוי\"ה אשר לא יתפרדו שניהם לעולם כי מוצא שפתינו הוא שם אדנות וכוונת מחשבתנו הוא שם הוי\"ה ליחד ולחבר שניהם כאחד. וזה ענין כוונת העונה אמן אחר המברך ולכך העונה אמן גדול יותר מהמברך כי העונה מחבר הב' שמות במלה א' והמברך מחבר אותם א' בדבור וא' במחשבה ומי שאין לו מחשבה נמצא שלא עשה כלום אבל העונה במה שמוציא בשפתיו מחברם (ושמעתי מפי חכם אחד שמו הר' אליה מדיני זלה\"ה שהכריעות הם ד' באבות תחלה וסוף ובהודאה תחלה וסוף שצריך לכוין בשמונה אותיות של שם אדנ\"י והוי\"ה לשלב זה בזה לחבר את האהל להיות אחד):", + "כיצד בתחלת כריעות בפתיחת אבות יכוין להמשיך היו\"ד של שם בן ד' להביא השפע עד היסוד חי העולמים ששם החיבור וכשזוקף יכוין לעלות האל\"ף של שם א\"ד עד היסוד ולחברה עם היוד ונמצא היו\"ד עם האל\"ף. וכשכורע בסוף אבות יכוין ג\"כ להמשיך הה' של שם בן ד' עד חי העולמים וכשזוקף יעלה הד' של שם א\"ד לחברה עם הה\"א וכן כשכורע בתחלת מודים ימשיך הו' עד המקום הנזכר וכשזוקף יעלה הנו\"ן. וכן כשכורע בסוף מודים ימשיך הה\"א וכשזוקף יעלה היו\"ד ונמצאות שמנה אותיות מחוברות בזה האופן יאהדונה\"י ית' וית' שמו המרומם והמתנשא לכל לראש והוא מקור כל הברכות כולם וממנו כל השפע היורד הזה וחבר את האוהל או' (שים שלום) כי בשלומו הכל יהיה שלום והוא עת רצון שעת ברכה מוצלחת לכל ואחר שגמר ברכת שים שלום יאמר אמן ויכוין לאלו השני שמות שזכרנו לחבר הח' אותיות ועליהם נאמר אז תקרא וה' יענה אז בגי' ח' כשאדם מחבר אלו הח' אותיות אין תפלתו חוזרת ריקם וכל מה שגוזר מתקיימין לו אם עושה הדבר כראוי:", + "אח\"כ אומר זה הפסוק (יהיו לרצון אמרי פי) והוא מסוגל ויש בו רמז לכמה עניינים תחלתו יו\"ד וסופו יו\"ד תיבותיו יש בו עשרה יודי\"ן ויש בו אותיות מ\"ב וסודו סוד גדול לכן צריך לאומרו בנחת ולכוין בו אלו הענינים ויועיל הרבה לקבלת תפלתו שתעלה למקום הרצון המשביע לכל חי ולא ישוב ריקם:", + "ואח\"כ יאמר (אלהי נצור לשוני וכו') והענין שאנו מתפללים על הלשון ועל השפתים שהם אשר התפללנו בהם תפלתינו ואפשר שלא התפללנו כראוי ולכן אנו מתפללים שלא יחשוב לנו עון ופשע אם לא כוננו כראוי כי אין בלשוננו עולה ולא בשפתינו רשע לרמות להיות אחד בפה ואחד בלב כי פינו ולבנו שוה ושפתותינו וכליותינו אחד ואם לא עשינו כראוי לא במרד ולא במעל חס ושלום ואנו מתפללים שינצור לשוננו מכל דבר מרמה ושיהיו פינו ולשוננו מכוון עם לבנו ואע\"פ שבאזננו שמענו דבר שלא כראוי נפשנו תדום ולא יצא מפינו רע ואפילו בנפשנו לא ישאר שומה ומשטמה אלא ונפשנו כעפר לכל תהיה שלא תרגיש עלבונה לא מעט ולא הרבה אבל כל ענין פינו ושפתותינו לא יהיה כי אם בעסק התורה והמצוה (פתח לבי בתורתך ואחרי מצותיך תרדוף נפשי) ויאריך כפי לשונו וכפי השגתו ואח\"כ יאמר. אנא אלהי יחד לבבי ליראה את שמך יחד שמך בעולמך יחד זכרך בעולמך עשה למען שמך עשה למען זכרך עשה למען ימינך עשה למען קדושתך עשה למען תורתך עשה למען שכינתך למען יחלצון ידידיך הושיעה ימינך וענני ופדה את עמך ישראל מכל צרותם וחדש מלכותך עלינו לעולם ועד יהיו לרצון וגו': ויפסיע ג' פסיעות לאחריו בהכרעה אחת ויתן שלום לשמאלו תחלה ואח\"כ לימינו ואח\"כ לפניו הכל בהכרעה ואח\"כ יזקוף ויעמוד במקום השלמת הג' פסיעות ולא יפסיע יותר כי לא מחכמה עשה זה ואח\"כ יאמר י\"ג מדות של רחמים וכן כתב הזוהר כי אחרי התפלה מעומד יאמר י\"ג מדות תיכף ואם הוא עם צבור או שהצבור אינם רגילין לומר אותם היחיד קורא אותם כקורא בתורה בנגון ובטעמים ולא בל' תחנונים ויגמור הפסוק כולו או יחליף אותיות שם בן ד' באלפא ביתא דא\"ת ב\"ש והוא (מצפץ מצפץ). ואח\"כ יפול על פניו מיד ויגמור בדעתו למסור נשמתו למי שנתנה לו כמ\"ש אליך ה' נפשי אשא:" + ], + "Kavanah of Tachanun": [ + "וצריך שיתודה קודם לזה ויאמ' (חטאתי עויתי פשעתי) והענין הוא שכיון שהאדם חוטא ראוי הוא לכל עונש שבעולם וכשהוא מפקיד נשמתו בלילה ביד המקום ב\"ה היה מן הראוי ומן הדין לעכב אותה בידו אלא מתוך שהוא רחמן ונאמן מחזיר פקדונו כאשר נתנה לו ואדרבא מחודשת מצד כל טוב ממה שנתנה כמו שאנו אומרים חדשים לבקרים רבה אמונתך ממה שאנו רואים התחדשות נפשנו וגופנו אנו יודעים אמונתך שלמה וגדול בערך גדול מב\"ו שכשאדם מפקיד פקדון ביד חבירו אע\"פ שיהיה נאמן גדול אי אפשר לו לחדש לו פקדונו ממה שנתנה לו אלא אדרבא חוזר אותה לו בלויה מעט ממה שהיה אבל הקב\"ה מחליף את כחה ומחדש אותה ומחזירה לו ודאי רבה אמונתך מכמה צדדים אם מצד שהיה ראוי לעכב אותה מן הדין לא עכבה אם ממה שהיה ראוי להחזירה בפחיתות ממה שהיתה ולא פחת בה דבר ולפחות היה לו להחזירה כמו שהיתה כשקבלה ולא בחידוש ואפ\"ה חדשה והחזירה הוי רבה אמונתך ועל זה כשאדם בא ליפול על פניו ולשאול שאלה מאדוניו ראוי לו שיכיר החסד הגדול שעשה עמו הקב\"ה ויאמר (אליך ה' נפשי אשא) כלומר יודע אני שאע\"פ שהחזרת בי נשמתי לא מן הדין ולא מן הראוי היה כי ראוי אני ומחויב מיתה לפניך והדין היה נותן שתעכב אותה בידך מפני חיובה ואם אתה עשית כחסדך אפ\"ה לי נאה להכיר שאיני ראוי וכדאי להיותי לפניך והנה נפשי מסורה בידך שלא כדרך פקדון אלא אני משיאה אליך כאילו אני חייב מיתה והנני חשוב כמת ובדעתו ובכוונתו יאמר כך בענין הפסוק הזה אלא שיאמר תכף מפני שלא יקטרג מדה\"ד ואל יפתח אדם פיו לשטן (אלהי בך בטחתי) כלומר עם היות שאני מרצוני וחפצי אני מוסר לך נפשי בטחתי בחסדך אשר מעולם שלא תענישני כאולתי ואל אבוש לעולם כי כוונתי לעשות רצונך ואין כוונתי לבגוד בך (יבושו הבוגדים ריקם) כי איני מהם וכתוב בזוהר כי אין קו\"ף במזמור הזה שצריך האדם להיות דומה לקוף שמראה עצמו כמת לפי שעה ואינו מדעת שלימה ואינו יודע בזה אלא הקב\"ה וז\"ש אלהי בך בטחתי (דרכיך ה' הודיעני) כי אם חטאתי לא מדעת עשיתי ולא במרד ומעל כי אם מחוסר ידיעה והשגה והנערות והבחרות הטעוני (חטאות נעורי ופשעי אל תזכור כו') וזה המזמור מסוגל להתפלל בו בעת צרה כשאומר בכוונה ראויה ומפיל שונאיו תחתיו ומציל את נפשו מדינה של גיהנם וזוכה להיות חלקו בג\"ע עם הצדיקים והחסידים ולזה חסרים בו ג' אותיות בו\"ק שהוא בו\"ק גיהנם וכן עולה גיהנם בו\"ק בוקה ומבוקה ומבולקה רמז שניצל מגיהנם המכוין בו גם יש לו ג' אותיות נוספות. א' ב' פעמים (אליך אלהי) פ\"א ב' פעמים (פנה אלי וגו' פדה אלהים) אעפ\"י שאינן סמוכות. רי\"ש ב' פעמים (ראה עניי ראה אויבי) וגו' סימנך פאר רמז שיש לו חלק במקום הפאר והוא ג\"ע והענין שאנו נופלים בו על פנינו להראות כובד ראש והכנעה ויש לנו בושת פנים מהביט אל האלהים אחר שחטאנו ופשענו. ואח\"כ אומר (אבינו מלכנו) ויש בו ד' פעמים א\"מ והם רמז כנגד ד' אותיות של שם הגדול והקדוש ית' להוריד שפע ברכה מכל א' וא' ולחבר כולם כאחד והם מיו\"ד ראשונה של שם עד ה\"א אחרונה א\"מ הא' בחכמה הב' בבינה הג' בת\"ת הד' בעטרה וכל א' מגלה ענינו הדומה לו והיא תפלה חשובה ומפיל השונאים וכל מבקשי רעתינו מהרה יכרתו וראוי לעיין בה כי מצינו שנענה בה ר\"ע אחר ר\"א וענינה לבקש מהש\"י שלא ידקדק אחר מעשינו הרעים ויעשה עמנו צדקה וחסד לוותר לנו חיים וחסד למען שמו הגדול וברוגז רחם יזכור כי הוא ידע יצרנו הרע המתענו ומכשילנו ומעבירנו על מצותיו ועל רצונו וחפצו ואין בנו כל כך עון ואשמה (כי עפר אנחנו לכן עזרנו על דבר כבוד שמך) להצילנו מידו שלא נחטא עוד (וכפר על) כל מה שחטאנו למען שמך. (עוד ראיתי בענין נפילת אפים ע\"ד האמת אחר שבלילה שולטת מדת הדין אשר רגליה יורדת מות והאדם מפקיד נשמתו בידו ובבקר מחזיר נשמתו אליו ומברך לפניו על זה) אח\"כ עוסק במצות ציצית ותפילין קורא הזמירות קורא ק\"ש ומתפלל לפניו ומתודה על חטאתיו אחר זה צריך לאסוף רגליו אל המטה לנפול על פניו ולומר אליך ה' נפשי אשא כלומר בראשונ' נתתיה בפקדון בלבד ליראתי שאינה שלמה כראוי ועתה שעשיתי הטוב בעיניך ויחדתי הדברים העליונים וקיימתי תרי\"ג מצות ברמז המצות שעשיתי ובזה נפשי שלמה בתכלית השלמות הריני מוסרה בידך באהבה שלמה ובזה מעלה עליו כאילו נוטל נשמתו ומסרה על קדושת שמו הגדול ובענין אבינו מלכנו ראיתי כי כוונת הסדור הוא כי אם היות שעשינו הטוב בעיני יוצרנו בסמיכת גאולה לתפלה וקיימנו תרי\"ג מצות ברמז ויחדנו שם אלהינו אפ\"ה אין לנו לתלות בקשתנו בזכותנו אלא ראוי לנו לשאול מצד טובו וחסדו הגדול כמי שלא קדם לו זכות להפיק שאלתו כי כן מצינו באדון הנביאים כדכתיב ביה ואתחנן ל' מתנת חנם וכן אנחנו אומרים חננו ועננו:", + "ואומר אשרי בלחש וצריך לכוין בו כראוי ובפרט בפסוק (פותח את ידיך) כאשר כתבנו ועיקר קריאת המזמור הזה הוא אחר התפלה כי הוא עת רצון לשאול מאת הבורא ית' וית' שאלתינו. ואם הוא יום שני או יום חמישי אומר סליחות ותחנונים והם ימים ראויים לתענית בין לצבור בין ליחיד שהם ימים שבהם עלה משה להר וירד והנה הימים הראשונים שהם מ' שאחר מתן תורה נראה שלא עלה בהם מפני שמסקנת הגמרא היא כרבנן דבשבת ניתנה תורה ויום שני הי' ר\"ח נמצא כשעלה משה למרום שהיה ז' בסיון יום א' היה וכשירד היה י\"ז בתמוז וכפי חשבון זה היה יום ו' כיצד ר\"ח סיון היה יום ב' תמוז ג' וד' נמצא יום ה' י\"ו בתמוז ויום ו' י\"ז בתמוז ואפי' באמצעיים לא ימצא העלייה כ\"א הירידה שעלייה היתה יום שבת והירידה יום ה' ער\"ח אלול שאלול הי' יום ו' לפי החשבון וביום ר\"ח עלה פעם ג' וירד בי\"א בתשרי שנשלמו לו מ' יום בזה מלבד יום העליה ונמצא יום הירידה יום ד' ולכן לא מצאתי זה הטעם נכון מפני זה אבל נראה שיש טעם אחר לדבר שיום ב' רומז לגבורה ובו נברא גיהנם והמחלוקת ולא נאמר בו כי טוב ולכן הוא כבד וקשה וראוי לבקש בו רחמים ויום ה' ג\"כ רומז להו\"ד שהוא דין ויש עוד טעם אחר מפני שבימים האלו בתי דינין יושבים ויש קבוץ בהם לעם לקרוא בתורה בציבור כתקנת מרע\"ה ומפני כבוד התורה העם מתאספים הן לשמוע הן לכבוד וכיון שהם ימים של קבוץ תקנו בהם להתחנן כולם כא' בתחינות וסליחות ולצום בהם באסיפת עם משום ברב עם הדרת מלך ואין לשאול לתחלת דינא פירכא מה ראה על ככה מרע\"ה לתקן קריאת התורה באלו הימים יותר מימים אחרים כי כבר אמרו הטעם משום שלא יצאו ג' ימים בלא תורה וסמכו זה מן המקרא וילכו ג' ימים במדבר ולא מצאו מים ואין מים אלא תורה ולכן תקנו להם כל יום שבת הוא יום כנופיא לכל לקרוא ולדרוש בתורה כל היום שאין להם מלאכ' אחרת לעשות וביום ב' שהוא שלישי לשבת תקן להם קריאה וא\"ת יתקן להם יום ג' שהוא יום השלישי שלא שמעו תורה אבל יום ב' הוא שני לשמיעה שכבר שמעו יום שבת י\"ל שאם היה התקון כך היה לו לתקן יום ו' לקריאה ויום ו' אינו מן הראוי להתעכב מפני הכנת שבת לכן תיקן שיהיו שוים זה עם זה וכמו שקרוב זה לשבת כך זה זה ב' ימים אחר השבת וזה ב' ימים קודם השבת והשבת בנתיים ג' לכולם. וכיון שהימים האלו הם ימי סליחה ותחנונים צריך כל אדם להיות ירא וחרד בהם ומי שיוכל להתענות ויש לו כח יתענה וצדקה יחשב לו כי כן דרך תלמידי חכמים להתענות ב' וה' על חילול השם ועל חורבן הבית והסליחות שתקנו בהם יאמר אותם בכוונה ובלב נשבר ויתחנן לפני אלהיו ית' וית' ימחול ויסלח חטאתיו ועונותיו ויתודה עליהן ועיקר הוידוי שיהיה מלב ומנפש שלא יהיה צועק בפיו חטאתי ולבו בל עמו כי אז ענשו גדול וטוב לו שלא יתודה והוסיף רשע על רשעתו וקללה תחשב לו כי מראה בעצמו שמתעה בדבריו ליודע תעלומות ית' אלא צריך שיכוף ראשו כאגמון וישפיל גאותו ורום ידיו וכל דבר שמוציא מפיו יכוין כפי מה שעבר עליו ויאנח על זה ויבקש מבעל הסליחה יעבור על פשעיו ויקבל תשובתו ובזה יהיה ארכא לשלותו וישתעבד יצרו הרע בהכניע אותו יום אחר יום ויברח ממנו כי לא ימצא מנוח לכף רגליו ויתודה בינו לבין קונו בלחש כל אשר עבר עליו בנערותו ואע\"פ שכבר התודה עליהם פעם או שתים לא יקוץ מלחזור להתודות כי כולי האי ואולי שימחה חטאיו ולא יזכר עוד ויבקש מאת אלהיו יסיר ממנו רוח הטומאה ורוח עועים ולא ישוב עוד לכסלה כי זה הוא עיקר התשובה לשוב מן הדרך הרע ולא לדרוך עליו עוד שלא יהיה כטובל ושרץ בידו ויסיר ממנו לב האבן ויתן בו לב בשר לב טהור ונקי מכל סיג ויראה לו איזה הדרך ישכון אור למצוא חן בעיני אדוניו:", + "ואומר (והוא רחום) וכתב הכלבו טעם לתקנתו ז\"ל עובדא הוה בספינתא דיהודאי דאתא מגלותא דירושלים לאתרא דהוה תמן הגמונא אמר לון מנן עם אתון אמרו ליה מעמא דיהודאי אמר להון אי מיהודאי אתון בעינא למנסה לכון כמא דמנסו חנניה מישאל ועזריה בגו אתון נורא יקידתא אמרו ליה הב לנא זמן תלתין יומין יהב לון זמן יתבו בתעניתא וכל יומא מאי דחזו בחלמא הוו משתעי באפי קהלא כד בעו למשלם תלתין יומין הוה תמן חד סבא דדחיל חטאין ולא הוה חכים כולי האי אמר להו אנא חזינא בחלמא דאקרו לי חד פסוק דהוה כתיב ביה תרין כי ותלתא לא ולא ידענא מאי האי אמר ליה חד סבא חכימא לחדא האי קרא ודאי דאהני לך מן שמיא כי תעבור במים אתך אני ובנהרות לא ישטפוך כי תלך במו אש לא תכוה ולהבה לא תבער בך את ודאי תיעול בנורא ותשתזיב דהא ודאי מן שמיא אתרחיש ניסא עבדו בטעם הגמונא נורא רבתא לחדא ועלה ההוא סבא דחלם ההוא חלמא בגו נורא ואיתפליג אישתא לתלתא חלקין ואחזו דעל בגויה תלתא צדיקי לקבולי אנפי דהנהו סבא והנהו תלתא סבא כן שבחו ואמרו (והוא רחום) וכו' קדמאה אמר עד אנא מלך רחום וחנון כו' תנינא אמר עד אין כמוך כו' תליתאה אמר מתמן והלאה ובכולהו מתחילין ברחום ומסיימין ברחום ותקנוהו לאמר בשני ובחמישי שהוא יומא דדינא עכ\"ל ויש מי שאומר אותו מעומד וכן ראוי להיותו שבח הגון ומהודר:" + ], + "Kavanah of Hallel": [ + "ואם הוא ר\"ח יקרא את ההלל אחר שמ\"ע וקריאתו אינו אלא מנהג משום שמחת היום וטעם שמחת היום שהוא י\"ט ללבנה שנתחדש אורה וצריכין אנו לשמוח בשמחת' שישראל מונין ללבנה ובשלומה יהי' לנו שלום וע\"ז הנוהג שלא לעשות בו מלאכה הוי מנהג ואין לבטל אותו על שום דבר בעולם כ\"א ע\"צ הדוחק והאונס ובהתרה וכן הנשים הנוהגות שלא לעשות מלאכה בר\"ח שכר טוב יש להן על מנהגן ואין להן לבטל אותו וכמו כך הלובש בגדים מעולים ויפים משל חול בר\"ח נראה שראוי לחוש למנהג וצריך להחזיק בו. וכן הנוהג להרבות בו בסעודה יותר מבחול מן הטעם שכתבנו. והכל לפי הכוונה א' המרבה וא' הממעיט וכו':", + "ומוציאין ס\"ת בב' ובה' מן הטעם שכתבנו. וכתב הזוהר כשפותחין ההיכל ומוציאין ס\"ת יאמ' בריך יהא שמיה דמרי עלמא בריך כתרך ואתרך יהא רעותך עם עמך ישראל לעלם ופורקן ימינך אחזי לעמך בבנין בית מקדשך וקבל צלותנא ברחמי יהא רעוא קדמך דתוריך לנא חיין בטיבו ולהוי אנא פלוני עבדך עני ודך פקידא בגו צדיקיא למרחמי עלי ולמיטר יתי וית כל דילי וית כל די לעמך ישראל את הוא זן לכולא את הוא מפרנס לכולא את הוא שליט על כולא את הוא דשליט על מלכיא ומלכותא דילך הוא אנא עבדא דקודשא בריך הוא דסגידנא קמיה ומקמי אוריתיה לא על אנש רחיצנא ולא על בר אלהין סמיכנא אלא באלהא דשמיא דהוא אלהא קשוט ומסגי למעבד טבוון סגיאן וקשוט ביה אנא רחיץ ולשמיה יקירא קדישא אנא אימר תושבחן יהא רעוא קדמך דתשלים משאלין דלבאי ולבא דכל עמך בית ישראל לטב לחיים ולשלם עד כאן:", + "וכשמגביהין הס\"ת יביטו כל העם בו וישתחוו איש ממקומו אל מול התורה תמימה וכל אחד יתפלל ויתחנן לפני אלהיו כפי כחו ויאמר תורת ה' תמימה וכו' עד צדקו יחדיו ואם לא אמר בריך שמיה בשעת הוצאת ס\"ת יאמר אותו כשפותחין אותו לפני העם. וכן ראיתי רבים שאומרים אותו באותה שעה: וכשקורין הקורא לעלות לקרות יעקור במהרה ממקומו ויעמוד בזריזות ואזירות חיל ויעלה לקרות ויעמוד לפני ס\"ת באימה ויראה ויאמר (ברכו את ה') בקול רם כדי שישמעו הכל ויענו וכן הברכה בקול רם ויברך ברכת התורה בכוונה גדולה ובקול רם שישמעו כל העם ויודה וישבח לאדון הכל ששם חלקו וגורלו בדברי התורה הזאת והטיב עמנו מכל אומה ולשון שבעולם ובחר בנו להיות לו לעם נחלה וסגולה והנחילנו תורתו הקדושה כלי חמדתו ושעשועיו אשר עיניו ולבו בה ובה ברא כל העולמות כולם ובזכות קריאתה וקיומה מתקיימין כל צבאות מעלה ומטה ואלמלא קריאתה ושמירת מצותיה לא היה העולם נברא ואחר שנברא לא מתקיים כדכתיב אם לא בריתי יומם ולילה וכו'. והוא הברית שנאמר בו והגית בו יומם ולילה. חוקות שמים וארץ לא שמתי וחקות שמים וארץ הם מהלך הגלגלים והנהגתם וטבע המוטבע ברצון הבורא י\"ו וכן שאר כל הנבראים אשר בראו בארץ לא ישנו מנהגם וטבעם וכל זה מצד התורה אשר קבלו ישראל ועוסקים בה בין רב למעט ואפי' יהיה א' שעוסק בתורה כראוי הוא מקיים את העולם ועליו נאמר וצדיק יסוד עולם ועל זה ראוי לכל בן דעת להודות ולשבח בשעה שמברך בה\"ת הן בשחר הן על ס\"ת ויקרא קריאתו מלה במלה בכוונה ורעדה בכל לבו ובכל נפשו ואם דרך החזן להקרות את הכל יניח לחזן לקרות ולא יגביה העולה קול מקול החזן אלא יחתוך התיבה בשפתיו כקורא את שמע בלחש: וכשעומד בקריאתו על השם הגדול שם בן ד' אותיות ירתיח עצמו מאימתו ופחדו וירגיש את כל אבריו לקדושת ה' שנכתב שם בקדושה ובטהרה ויוציא בשפתיו שם אדנ\"י ויכוין בהוי' לכוין שניהם כאחד כענין כוונתו בתפלתו ובברכותיו:" + ], + "Reading of the Torah": [ + "וכשמתחיל הקורא לקרות אזני כל העם אל סה\"ת ואל הברכות לענות אמן וידוע הוא לכל כי התורה היא מקור כל הברכות והשלום והחיים לכל העולמות כולם בכלל ובפרט והנוטה אזנו לשמוע אל דבריה ולקיים אותה מקרב אליו הברכה והחיים והשלום והטוב ומכבד את התורה כלי חמדת הקב\"ה ומקדש שם שמים והאוטם אזנו משמוע מרחיק כל הטוב הנזכר וגם תפלתו תועבה וטוב לו שלא נברא והוא מכלל כל המחלל את התורה גופו מחולל על הבריות כי אין לך חילול גדול מזה ואת דבר ה' בזה ולא יאמר אלו הדברים כבר שמעתי אותם וידעתים אין לי בהם שום חדוש כי כל ענין מענייני התורה הוא גדול ונורא והתורה כולה שמותיו של הקב\"ה ויש תועלת בהם אם לקרותם או לשומעם ואפילו לעסוק בדברי תורה או בעסק מצוה אין לעסוק בזמן ההוא כי אין למוד ועסק גדול מזה לשמוע בעת הזאת אשר נשמעים דבריה בתוך קהל ועדה מישראל הרי היא כנתינת' מסיני וכ\"א צריך שיירא את נפשו ויקדש את עצמו בעת הזאת לשבת במורא ופחד לשמוע ולקבל את כל דברי התורה הזאת אבל בין גברא לגברא יכול לעסוק בתלמודו בינו לבין עצמו ולא יודע לרבים שלא יקלו בכך וידמו מילתא למילתא: וכל הזוכה לקרוא בתורה ביותר גדול שכרו כי כן אמרו כי הקורא מן העולין ד' פסוקים הרי זה משובח מפני שזכה יותר מחבירו להביט בה פסוק א' וכ\"ש הקורא יותר כי שכרו גדול בתנאי שיהיה לבו ונפשו עם קריאתו כאשר כתבתי שיהיה לשמור לעשות ולקיים כי זה כל האדם:", + "ואחר הקריאה יאמר קדיש ויענו אותה בכוונה שלמה כי עניית הקדיש אחר הקריאה והלמוד הוא מעולה ביותר שמתקדש השם הגדול בקריא' התורה ובזכותה יקרב קץ פדותנו וימהר לגאלנו ויהי' השם שלם במהרה בימינו:" + ], + "Order of Ashrei and Uva LeTzion": [ + "ואחר הקדיש יאמר אשרי בכוונה מלה במלה כאשר כתבנו ואם הוא מרביץ תורה לרבים ודרכו לומר להם פסקי הלכות יאמר להם הדברים בנועם ובטעם וקצור נמרץ ולא יאריך דבריו כי השומע יחדל כי מי ששומע דברים רבים וסלת נקי מעט הוא קץ בהם ואין בו השגה להבחין הדברים ולצרף וללבן הטוב והמובחר ושכלו מתבלבל ואינו נשאר עמו לא זה ולא אותו ומה בצע בכל הטורח אחר שאינו עושה פרי טוב לכן טוב שיקח הדין כאשר הוא ויאמר אותו להם והם ישמעו ויקבלו. וכל המפלפל בפסקו בשעה שאומר לרבים נראה לו שחשב לזכות ולא זכה אדרבה חטא בא על ידו כי אחר שרוב עמי הארץ אין מבינים בפלפול מסיחין דעתן ועוסקין בשיחה בטלה בקלות ראש ונענשין על ידו וראוי לו להתרחק מזה וכיוצא ומטעם זה צריך שיעמוד במקום שיוכלו כל העם לשמוע אליו ויטו את אזנם להקשיב את דבריו דאי לאו הכי הרי האחרים שאינם שומעין אין להם מה לעשות ועוסקים בשיחת חולין ובדברים של בטלה וגורם רעה לעצמם והחכם עיניו בראשו לשקול כל הענינים כלם ולא יצא מתחת ידו דבר של תקלה לא מעט ולא הרבה ואח\"כ יאמר (למנצח מזמור לדוד יענך ה' ביום צרה) וזה המזמור מסוגל עת צרה ואיתא במדרש תילים כי יש בו תשעה פסוקים כנגד ט' חדשי העבור ושבעים תיבות כנגד שבעים צירי יולדה שאינה יולדת אלא לאחר שבעים קול וכתוב בספר תולעת יעקב הטעם מפני שהמפתח של חיה לפנים מע' מדריגות ובכל קול וקול יורדת המפתח מדריגה א ובפחות מע' אינה יולדת ואע\"פ שאנו רואים שיש אשה שיושבת על המשבר ותכף אחר ד' וה' קולות יולדת אפשר לומר שכל צער שיבא לה מאיזה ציר או חבל והיא מרגשת בו ונרתעת אע\"פ שלא תתן קול עליו ואע\"פ שיהיה קודם ישיבתה על המשבר נחשב מחשבון הקולות ואם יש אשה שתצעק יותר מהע' קולות הכל תלוי ברצונו ית' ובאלו הט' פסוקים יש בהם י\"ש אותיות כנגד י\"ש עולמות הגנוזים בחכמה העליונה ורמוז בו בר\"ת ד' פעמים יב\"ק יענך ה' ביום צרה ישגבך בגי' יב\"ק קדשו בגבורות ישע ואנחנו קמנו ונתעודד. יעננו ביום קראנו: ואומר ובא לציון וענין קדושה זאת היא דבר גדול להוסיף קדושה על קדושתן של ישראל והיא נקראת תוספת קדושה ואין ראוי לשום בר ישראל לבטל אותה כלל ועיקר: ואין לצאת מבהכ\"נ עד שיאמר ש\"ץ סדר קדושה ויאמר עמו מלה במלה כי אין רשות ליחיד לומר כי אם תרגום הקדושה אבל הלשון הקדש אינו יכול כי אם בניגון כקורא בתורה. וכן איתא בזוהר פ' תרומה וכן אותה של יוצר אין ראוי ליחיד לאומרה כאשר כתבנו וסימנך שנים מקרא וא' תרגום כל דבר שהוא מקרא צריך רבים והתרגום א' וכל עניני התפלה כלם במספר במשקל ואין לשנות המטבע שטבעו בהם להתחכם עליהם ולא להוסיף ולא לגרוע ואין להקל בהם כלל. וגומר הענין ואומר (ברוך אלהינו וכו' יהי רצון) והוא תפלה מפוארה שאנו מודים ומשבחים למי שהבדילנו מן התועים ונתן לנו תורתו ומצותיו לזכות בהם לחיי העוה\"ב ולעשות רצונו למצוא חן בעיניו ונ\"ל שתקנו התפלה הזאת במקום הזה אחר סדר קדושה מפני שהיא סוף התפלה וגמרה כי אחר זה אין עוד ענין אחר מתקוני התפלה וכן אנו אומרים עליה תתקבל צלותנא וכיון שהוא סוף התפלה וגמר הענין ראוי לנו להודות ולשבח למי שזכנו לעמוד לפניו להיותנו חלקו ונחלתו עמו צאן מרעיתו ואנו מתפללים אליו והוא עונה אותנו כדכתיב כי מי גוי גדול אשר לו אלהים וכו' בכל קראינו אליו ועוד מצורף לזה שהוא זמן סילוק התפילין ואנו מתפללין לאל יתברך וית' שנשמור חקיו ומצותיו בעה\"ז כמו שזכינו לשמור מצות האלו ציצית ותפילין ותפלה כן יה\"ר מלפניו שנזכה לשמור ולקיים מצותיו וחוקיו ומשפטיו לזכות באמצעות זה לחיי העוה\"ב וזה דומה לתפלת בני מערבא שהיו מברכין על סלוק התפילין לשמור חקיו. וכן ראיתי מדקדקין כשמגיעים (יה\"ר מלפניך שנשמור חקיך) מתחילין להסיר הרצועה מעל יד וממתיני' עד שיאמר שליח צבור תתקבל ומסירים תפלה של ראש: אבל לי נראה שאין ראוי למדקדק להסיר התפילין והטלית כ\"א אחר ברכו ועלינו לשבח שהוא שבח גדול וחשוב וראוי לאומרו בטלית ותפילין ויאמר (תפלה לדוד הטה ה' אזנך ענני וכו') והוא מזמור מיוחד להתחנן בו שישמע האל ית' וית' תפלתנו ולכן תקנו אותו אחר התפלה וצריך האדם ליזהר בו ולא יקל להניחו ולא יקרא אותו ואדרבא ראוי לקרוא אותו מלה במלה ולהתחנן לאל ית' וית' יקבל תפלתו וישפוך לפניו שיחו. ומפני שקריאתו מראה צער ושברון לב לזה תקנו שלא לאומרו בזמן שמחה דכתיב (ביום צרתי אקראך כי תענני) ומתחילין (בית יעקב לכו ונלכה) והוא ג\"כ מענין שיקבל האל תפלתנו כי אין לנו מושיע מבלעדיו ויהיו דברינו אשר התחננו לפניו קרובים אליו כמו דכתיב כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו ויאמר (שיר המעלות לדוד לולי ה' שהיה לנו) והענין להורות שכבר קבל תפלתנו כמה פעמים והושיענו מיד צרינו וקמינו ולא נתננו טרף לשניהם ואין אנו כופין בטובתו חלילה:", + "ויאמר השיר שהיו הלוים אומרים על הדוכן והוא כדי לזכור חורבן בית המקדש ולדאג על זה ולבקש מאת אלהינו שיחזיר עטרה ליושנה ויחדש ימינו כקדם ונקריב לפניו קרבנות חובותינו:", + "וראיתי מנהג שאומרים בפירוש השיר שהלוים אומרים בבית המקדש ביום א' לדוד מזמור וכו' וכן מתחילין בשאר ימי השבוע והוא כדי להזכיר חורבן הבית כדי לדאוג עליו:" + ], + "Order of Kaveh": [ + "ויאמר (אין כאלהינו אין כאדונינו אין כמלכנו אין כמושיענו) והוא שבח ראוי לדקדק בו ולאומרו מלה במלה. ויש ד' פעמים בכל ענין וענין לרמוז לשם בן ד' כל אחת במקומו המיוחד כענין ד' פרשיות של תפלין וכן כל ענין וענין ראוי לכוין כפי מקומו וכפי ענינו הן בענין א' הד' הן בענינים כולם כל אחד ואחד למעלה מחבירו והכל ענין א' והולך למקום א' ליחד שם אלהינו ית' שמו אשריו ואשרי חלקו של הזוכה לכך בכל יום ויום: ויאמר מעשה הקטרת כלל ואח\"כ פרט בתחלה אומר הפסוקים כאשר הם כתובים בתורה. וצריך לומר אותם בניגון ובטעמים ואח\"כ מפרט ענין פטימתו כאשר מבואר בגמ' בכריתות בפרקא קמא:", + "וצריך שיאמר כל עניניו כלם ולא יחסר אפי' א' מהם כמו שצריך שלא יחסר המפטם א' מכל הסמנים כי קריאתו תעלה לנו במקום הקרבתו. וענין הקטרת הוא ענין גדול כאשר כתבנו למעלה והוא אשר מקשר העולמות כלם בשמו כי קשר הוא בלשון הקדש וקטר בל' תרגום והוא מבטל המות ועוצר המגפה ומסלק רוח רעה וכל המקטריגים מכל העולם כאשר כתוב בזוהר במקומות רבים ולכן ראוי לכל בעל נפש להשתדל בכל עז לאומרה בכ\"י פעמים בבקר ובערב ולכוין בו מלה במלה ותעלה שיח שפתותינו במקום קרבנותינו וגורם לנו ברכה והצלחה והרוחה בכל מעשה ומשלח ידינו ומעשיר ואינו בא לידי עניות הזהיר בו כאשר מצינו בכהנים המקטירים אותו שכל כהן שזכה בו פעם א' לא הוצרך להקטיר בו פעם אחרת מפני שנתברך במעשה ידיו והיו הכהנים שלא זכו בו מעולם מפיסים בו כדי לזכות בהקטרתו להתברך בהרוחת מזונותיהם וכן יהיה הענין למי שמדקדק בקריאתו בכל יום כראוי בבקר ובערב יזכה להרוחת מזונותיו בלי ספק. וענין הנוסח של פטימתו לא נמצא בגמרא במקום אחד אלא מפוזר ומפורד א\"כ אין אנו הולכין אלא אחר פרט מעשיו. כיצד היו עושין ואפ\"י שנוסיף בו מעט אין לחוש ולכן נראה לי הנוסח כך: תנו רבנן פטום הקטורת היתה נעשת שלש מאות וששים ושמונה מנים שלש מאות וששים וחמשה כמנין ימות החמה מנה לכל יום פרס בשחרית ופרס בין הערבים ושלשה מנים היתרין מחזירן אותן ערב יום הכפורי' למכתשת לקיים בהן מצות דקה מן הדקה וכהן גדול מכניס מהם מלא חפניו ביום הכפורים להקטיר בבית קדשי הקדשים ואחד עשר סממנים היו בה: ואלו הן הצרי והצפורן החלבנה והלבונה משקל שבעים שבעים מנה מור וקציעה שבולת נרד וכרכום משקל ששה עשר ששה עשר מנה. הקושט שנים עשר וקלופה שלשה וקנמון תשעה בורית כרשינה תשעה קבין. יין קפריסין סאין תלתא וקבין תלתא. ואם לא מצא יין קפריסין מביא חמר חיור עתיק. מלח סדומית רובע הקב מעלה עשן כל שהוא. רבי נתן אומר אף כפת הירדן כל שהוא ואם נתן בה דבש פסלה ואם חסר אחת מכל סמניה חייב מיתה: רבן שמעון בן גמליאל אומ' הצרי אינו אלא שרף הנוטף מעצי הקטף. בורית כרשינה למה היא באה כדי ליפות בה את הצפורן כדי שתהא נאה יין קפריסין למה הוא בא כדי לשרות בו את הציפורן מפני שהיא עזה. והלא מי רגלים יפין לה אלא שאין מכניסין מי רגלים בעזרה מפני הכבוד. תניא ר' נתן אומר כשהוא שוחק אומר הדק היטב היטב הדק מפני שהקול יפה לבשמים פטמה לחצאין כשרה לשליש ולרביע לא שמענו אמר ר' יהודה זה הכלל אם כמדתה כשרה לחצאין ואם חסר אחת מכל סמניה חייב מיתה: תניא בר קפרא אומר אחת לששים או לשבעים שנה היתה באה של שירים לחצאין ועוד תני בר קפרא אלו היה נותן בה קורטוב של דבש אין אדם יכול לעמוד מפני ריחה ולמה אין מערבין בה דבש מפני שהתורה אמרה כי כל שאור וכל דבש לא תקטירו ממנו אשה לה'. ה' צבאות וכו' ה' צבאות אשרי וכו' ה' הושיעה המלך יעננו ביום קראנו השיבנו ה' אליך וכו' תנא דבי אליהו וכו':", + "ויאמר קדיש עד לעילא ויתפלל (על ישראל ועל רבנן) דיהא (להון שלמא חינא וחיסדא ורחמי) כדי שיוכלו בתורה כרצונו וחפצו וזה נקרא בגמרא קדיש דרבנן והוא קדיש דאגדתא ועונה אחריו (אמן) ואומר (ברכו) ואע\"פ שמקומו קודם הברכות ולא אחריה כיון שאפשר שנתאחר א' מן הקהל ולא שמע ברכו ראוי להחזיר ולאומרו כדי שיענו כולם (ברוך ה' המבורך לעולם ועד) ואע\"פ שאותו האחר כבר בירך ברכותיו אפ\"ה יש לו תועלת בענייתו כי לא תהא ברכת הדיוט קלה בעיניך וכבר כתבנו מה שצריך לכוין בענייתו. והוא מוריד שפע וברכה למקור הברכות כדי שיתברכו כל העולמות כולם והוא ענין גדול והמשכיל יבין:" + ], + "Kavanah of Aleinu": [ + "ויאמר (עלינו לשבח) וצריך לאומרו מעומד (עלינו בגי' ומעומד) וצריך לאומרו בכוונה גדולה ויש בו כמה סודות ורמזים וכחו גדול ויש מדקדקין שאומרים אותו בכל יום ז' פעמים בין ביום בין בלילה ז\"פ ביושר וז\"פ למפרע פעם ישר ופעם למפרע שמתחילין (עוד אין מתחת הארץ ועל וכו') ויהושע תיקן זה השבח הגדול כשכבש את יריחו ואמרו ז\"פ ישר והפוך ובו הפיל ז' חומות שהיו ליריחו והוא מסוגל לכל דבר וענין מצרה וצוקה שלא תבא ולא תהיה לומר אותו ישר והפוך. ושם יהושע רמז בו בתחלת ענינים ומרוב ענותנותו לא רמז שמו שלם כי אם הושע ולא חתמו כסדרו אלא למפרע באופן זה ע של עלינו ש שלא שמנו ו ואנחנו משתחוים כו' ה הוא אלהינו וכו' וצריך לכוין בו קבלת עול מלכות שמים ויחודו ואלהותו וכמו שיש בפסוק שמע ישראל ע' רבתי וד' רבתי ע של שמע ד של אחד לרמוז שצריך להעיד על יחודו ית' וית'. כן רמוז בשבח הזה שמתחיל בעי\"ן ומסיים בדלי\"ת (עלינו לשבח וכו' אין עוד) ואח\"כ יאמר (על כן נקוה לך ה' אלהינו) שהוא מענין מלכיות להמליך יוצרנו עלינו והוא קרוב לשבח שבעלינו לשבח ורמוזה בו ג\"כ ע\"ד שמתחיל בעי\"ן (על כן כו') ומסיים בדלי\"ת (ולעולמי עד תמלוך בכבוד) ורמוז בתחילת תיבותיו ע' כ' ן' על כן נקוה ואפשר שהוא כשהצדיק עליו את הדין וידע שחטא ואמר בתפלתו (שמהרה יעביר גלולים מן הארץ להפנות אליך כל רשעי ארץ) והענין הוא שיסיר לב האבן מבשרנו אשר הוא מתענו ומכשילנו מעבודת האל ית' וית' ויבא זמן שכולם יכירו וידעו את ה' ומלאה הארץ דעה את ה' ויתן בנו לב בשר שלא נשוב עוד לכסלה ולמכשול עון וקבל עליו עול מלכות שמים קודם מיתתו ולכן אמר לו יהושע שבאותה מיתה נתכפרו כל עונותיו וזכה לעוה\"ב כדכתיב יעכרך ה' היום הזה היום הזה אתה עכור ואין אתה עכור לעוה\"ב אח\"כ ישהא מעט קודם שיצא:", + "ולעולם ישתדל לבא מן הראשונים ולצאת מן האחרונים ואם יכול להתעכב עד שלא ישארו י' בב\"ה טוב לו שלא גרם הוא להרוס הבנין להסתלק השכינה שהרי נתעכב עד שלא נשאר מקום לשכינה לנוח ועוד כי הישיבה בב\"ה היא מצוה בפני עצמה כדכתיב אשרי יושבי ביתך ואומר ישבו ישרים את פניך ומכאן סמכו שצריך האדם לשהות שעה אחת קודם התפלה ושעה אחת אחר התפלה (אשרי יושבי ביתך) לקודם התפלה כמ\"ש (עוד יהללוך סלה) לאחר התפלה ושם הוא אומר (צדיקים יודו לשמך) ואח\"כ (ישבו ישרים את פניך) ועכשיו בעונותינו שאין אנו מתעכבים שעה לפחות נקדים מן הקודמים ונתאחר מן המאוחרים (נ\"ל שמה שצוה ר\"י לבניו קדימו וחשיכו לבי כנישתא הוא ג\"כ רמז למה שיהיו מן הקודמים ומן המחשיכים ובזה תוריכו יומין) וכשיוצא אומר (ה' נחני בצדקתך למען שוררי כו') ובפסוקים כיוצא בו לבקש מאת האל י\"ו שידריך אותו בדרך ישר לא יכשל בה וכשיוצא מב\"ה אל יפסיע פסיעה גסה שנראה שישיבתה היה עליו למשא ולכן בורח ממנו וממהר לצאת אלא יצא בהכנעה וכובד ראש מתחנן לפני אלהיו שלא תשוב תפלתו ריקם:", + "ומה טוב ומה נעים לחבר ת\"ת עם תפלה שיזכה להתהנות מזיו השכינה כדכתיב ילכו מחיל אל חיל יראה אל אלהים בציון ואם קובע שם במקום התפלה לא יפסיד מפני זה כי אע\"פ שאין שכר הליכה בידו יש בידו שכר לחבר שניהם כא' בלי פירוד ובלי היסח דעת וזה טוב מאד ואם זמן הקביעות נמשך הרבה ולבו חלש ואינו יכול מפני חולשתו ללמוד כראוי טוב לו שיטעום דבר קודם שילך לישב את לבו ולהכין אותו ומצרכי הלימוד נקרא כל זמן שאינו עושה אותו הדבר לתענוג כי אם לחזק את לבו ובפרט אם הוא חלוש וירא מאיזה חולי אם מתעכב הרבה שודאי עבירה היא בידו אם אינו אוכל ומחזיק איבריו כי מצוה גדולה היא על האדם לבקש דרך להברות את גופו שיהיה חזק ובריא בלימוד התורה ובעשיית המצות באיזה צד שיהיה ואע\"פ שיש בו צד ביטול תורה או תפלה כי לא נתנו המצות שימית אדם עצמו ויסתלק מן העולם בחצי ימיו כי מה בצע להרויח ק' מצות ולהפסיד אלף או אלפים חלילה למאמין זה והוא חסיד שוטה ומאבד עצמו במה שלא צותה עליו התורה ולא מבעיא שאין לו שכר אלא אדרבא עתיד ליתן את הדין אחר שצותה עליו התורה וחי בהם ולא שימות בהם השמר לך ושמור נפשך ונשמרתם מאד לנפשותיכם וכמה ענינים כאלו הרי שהוזהר על זה שישמור בריאותו בענין שיהיה בריא וחזק שיוכל לחיות על פני האדמה לעסוק בתורה ולקיים המצות ובכלל זה המתענה הרבה ולבו חלש ואין בו כח לעמוד ומבטל למודו ותורתו עבירה תחשב לו ולא למצוה ואם מפני שרוצה לחזור בתשובה מעונותיו ומוכרח לו לענות נפשו לא יעשה בענין שיתקיים מצוה א' של תשובה ויבטל למוד התורה ששקולה כנגד כל המצות אלא יעשם בענין שזה וזה וזה יתקיים בידו ולא יאכל למלא בטנו אלא דבר מועט שישיב נפשו ויוכל רוחו לעמוד עמו ולא יבטל למודו ותורתו. ומה שאמרו ז\"ל זאת התורה אדם כי ימות באהל אין התורה מתקיימת אלא במי שממית עצמו עליה אין הכוונה לומר שיסגף עצמו עליה עד שיגרום לו המות חלילה אלא ר\"ל שלא תתקיים התורה במי שרודף אחר תענוגי העולם ואחר חמדותיו כי ברדפו אחר זה ודאי לא ירדוף אחר דקדוקי התורה וכלליה ופרטיה אלא במי מתקיימת ומצאה לה מנוח במי שממית עצמו ר\"ל שאין רודף אחר המותרות אלא אוכל לשובע נפשו בענין שיוכל עמוד ומסתפק בהכרחי וענין כזה מיתה איקרי לגבי שאר בני אדם ההולכים בחשך ורודפים אחר התאות והתענוגים ולא מפני זה מקרב לו מיתה אלא אדרבא יהיה כל ימיו בריא וחזק שאינו מטריח את גופו במאכל ובמשתה רב וז\"ש התנא זלה\"ה כך היא דרכה של תורה פת במלח תאכל ומים במשורה תשתה כלומר אין לך לרדוף אחר המותרות ואחר דבר שאינו מצוי להשיג כי אם דבר נקל אשר הוא מצוי לך בכל שעה ודבר נקל שאינו מכביד עליך ומטריד שכלך ומלח הוא כל דבר של טעם ללפת בו את הפת יהיה מה שיהיה דבר נקל ומים במשורה שלא ישתה מים למלאת בטנו להכביד עליו וזה יהיה לו בהכרח כיון שאינו אוכל הרבה לא ישתה הרבה וכיון שאינו שותה הרבה לא יכבד עליו ויוכל לעסוק בתורה כרצונו ומ\"ש וחיי צער תחיה לא שיצער עצמו לסגף גופו בענין שיבא לידי חולי אלא הצער שמצער עצמו הוא שנפשו מתאוה לאכול ולשתות בתענוגות בני אדם והוא מצער עצמו למעט תאותו מזה אבל לא מכל וכל חלילה מן הטעם שכתבתי ובעל שכל כשיראה הענינים האלו יראה שהם נוחים למבין וישרים למוצאי דעת תדע שהרי מן המצות החמורות שיש לנו בתורתנו הקדושה היא שמירת שבת ומי שמשמר שבת א' כהלכתו זוכה לכמה ענינים ואפ\"ה הקלו כך בשמירתה לענין פקוח נפש ולא בלבד על ודאי פקוח אלא על ספק ולא על ספק של ישראל ודאי אלא אפי' על ספק ישראל ספק גוי ואפי' על חיי שעה הקפידו ובטלו שמירתה והרי הדברים ק\"ו ומה אם על המצוה חמורה שהיא לפנינו והיא מצות ל\"ת ומן החמורות שיש בה כרת וסקילה אין אנו חוששין לבטולה כדי להרויח שמור מצות אחרות כ\"ש וכ\"ש כשאין עבירה לפנינו ויש צד חולי או חשש חולי שראוי לשמור עצמו בשב ואל תעשה והענין הזה פשוט הוא אצלי אע\"פ שאיני מקל בו כל כך לעצמי:" + ], + "Order of Torah Study": [ + "וישב ללמוד כל אחד כפי ערכו וכפי השגתו אם מקרא מקרא ואם משנה משנה ואם גמרא גמרא כי אין שעה ראויה ורצויה להבין ולהורות כי אם מחצות לילה עד הבקר ומהבקר עד חצות היום קוד' שיאכל כי האברי' נחים ושקטים והשכל מופנה מכל עסקיו ואין מי שיטריד אותו ויוכל להשכיל בעניני הדת כל אחד כפי ערכו והשגתו: וכשפותח בלימוד יתפלל לפני אלהיו תחלה שלא יארע דבר תקלה על ידו ולא יטה שכלו מדרך הטובה והישרה כדי שיבא להבין ולהורות על הטהור טמא ועל הטמא טהור וכן כיוצא בזה וכן אם הוא לומד אחרים שלא יכשלו בהבנ' דבריו ויבינו הפך כוונתו וזהו נוסח התפלה:", + "יהי רצון מלפניך ה' אלהי ואלהי אבותי שלא יארע דבר תקלה על ידינו ולא נכשל בדבר הלכה וישמחו בנו חברינו ולא נאמר על טהור טמא ועל טמא טהור ולא על מותר אסור ועל אסור מותר ולא על פסול כשר ולא על כשר פסול ולא יכשלו חברינו בדבר הלכה ונשמח בהם כי ה' יתן חכמה מפיו דעת ותבונה גל עיני ואביטה נפלאות מתורתך תודיעני אורח חיים שובע שמחות את פניך נעימות בימינך נצח:", + "ויתחיל בלמודו בנחת לאט מלה במלה כדי שלא יטה מדרך הישר ויוכל לכוין אל האמת כי לא נמצא הטעות והשגיאה כי אם בשביל שאינו מדקדק בדבריו וקורא במרוצה ואינו שוקע בעיונו אלא מתרצה ברצי כסף המובן בתחילת העיון ובזה אפשר לטעות שאין הכוונה כך אבל המעמיק משיג כוונת הענין ומגיע אל התכלית ותמצית הענין ה\"ז דומה לסוחט אשכול של ענבים בראשי אצבעותיו ויוצא מה שיוצא ומשליך השאר כי נמצא כל מה שמוציא הוא הטפל של האשכול והמוהל של ענבים אבל עיקרם ותמצותם נשאר עדיין בתוכה ומי גרם לו זה העצלות ומיעוט השתדלות לסחוט בכח בכל ידו ואם אין כח בידו היה לו לדרוך ברגלו עד שיצא ממנו המבוקש ואותו יין ודאי יהיה טוב ומתוק מדבש ויוכל להתקיים כראוי וישמח אלהים ואנשים מה שאין כן בעצל שחושב להוציא יין והוציא המים בלבד ומוציא שם רע על הענבים שיינם אינו מתוק ולא חזק ומעשיו הם שגרמו שלא ידע דרך סחיטת הענבים כיצד נעשה ומפני זה לא הועילו מעשיו כן דרך הלומ' שיש הפרש רב ועצו' בין המעמיק לקורא על פני המים כי זה מוציא לאור מבוקשו ומוציא לאור משפטו להבין ולהורות חק ומשפט ותעלומה יוציא אור וטועם טעם הענין מדבש ונופת צופים מה שאין כן בקורא כאגרת כי הלך בחשך ואומר לכל סכל הוא והימים והשנים חולפים ובאים ולא ימצא אתו לא שכל ולא יושר להוציא דבר מאפלה לאורה ולמוד על עקרון של דברים להשיג הכוונה האמיתית שלא יכשל בה וזה היה המנהג שנהגו לקבוע ישיבות לפלפל בהם סוגיות ודבורים קשים אע\"ג שנראה כאבוד זמן אחר שאין מוציאין ממנו לא דין ולא משפט מפני הענין שאמרנו כדי ללמוד להישיר השכל כדי שידע להעמיק הענינים כאשר יבואו לידו כדי שיוציא לאור משפטו ומי שלומד בענין אחר נצלל במים אדירים והעלה חרס בידו ומוציא שם רע על חמדת התורה הקדושה והעמוקה כי נראה לו שאין ענין התורה כי אם אותו דרש שעולה בדעתו בתחלת עיונו והוא הפשט הדומה למלבוש החיצון שנותן האדם על בגדיו החשובים כדי שלא יתלכלכו ולא יראו לכל כי עיקר התורה סודותיה ורמזיה הנסתרים והעמוקים הם נעלמים מעיני הכל בתחילת העיון עד שמי שיש לו שכל יטה שכמו לסבול הטורח והמשא לעיין יום אחר יום עד שיגלה הענין אשר הוא מבקש מהמקום ב\"ה בראותו טוב כוונתו לידע ולהבין מגלה לו את חפציו הכל לפי מה שהוא אדם ועל זה נאמר תפוחי זהב במשכיות כסף כי התפוח הוא זהב מופז חשוב בתכלית אבל הוא מנוקד ומצויר במשכיות כסף כדי לחפות עליו ושלא יראה חשיבתו לכל ואינו מתגלה לכל אלא חורין וסדקין שיש מן הכסף אל הזהב ומתגלה אליו כל אשר חפץ אחר העיון והעסק בה ואחר עמל וטורח כי צריך דבקות השכל וראות העינים היטב ומשלו משל לזה לבת מלכים שהיא נתונה בתוך המגדל סוגרת ומסוגרת ואין איש אתה בבית כי אם הנערות הראויות לתת לה המשמשות לפניה ואפי' פתח המגדל אינו נמצא כי אם אחר עמל וטורח למי שיחפש בה היטב ואח\"כ צריך לחפש אחר מפתחות הראויות לפתוח אותו פתח ואחר שיפתח הפתח הראשון שהוא החצון עדיין יש חדר לפנים מחדר וכלם סגורות היטב ועלה ברצון המלך שלא ליתן את בתו לא מפני עושר ולא מפני יופי ולא מפני יחס ולא מפני שום צד בעולם אלא למי שישתדל להיות הוא שיוכל לבקש אהבת בתו שתגלה אליו מן החלון עד שתגיד אליו הפתח ויהיה חכם וחריף לבקש מפתח אחר מפתח ויוכל ליכנס לפני ולפנים למקום מושב ומשכב בתו לו תהיה לאשה ולא ימנע אותה ממנו וכן הכריז בכל מלכותו עד שבאו מקצות הארץ אל המגדל ההוא רבים והיו בהשכם והערב סביבות המגדל בכל מיני שירות ותושבחות וכל מיני ניגון לעורר את לב הנערה אולי תחפוץ באהבתו ותתגלה אליהם מה בחורין ובסדקים ועינה בצום נפשו לחורב ביום ולקרח בלילה אולי תיקר נפשו בעיניה ועם כל זה לא הועיל לו משום שלא התמיד בענין וחשב שבמעט זמן שיבקש ימצא מבוקשו והוא לא כן ידמה כי לא בדבר נקל תושג בת מלך לישא אותה והיא אינה חוששת לו וממקומה לא תמיש וכיון שרואה אותו האיש או אותם האנשים שהשתדלו הבא מידם ולא השיגו תוהים על כל מה שעשו חוזרים לדרכם בפחי נפש יגעו לריק והולידו לבהלה וכן באים אנשים אחרים מאיי הים ומקצות הארץ לשמע בת המלך מיופיה ומתכונתה ומסבבים כמו כן אותו המגדל השכם והערב ומתעכבים שם יותר מן הראשונים ומתקנים כלי שיר וניגון ואמרות טהורות של פיוסים ורצוים לרצות את בת המלך ולבקש אהבתה ומתחננים אליה שלא ישיבו ריקם וסוף העלו חרס בידם וחוזרים בפחי נפש לדרכם כן יום יום מתחדשים ובאים ממזרח וממערב לראות אם יוכלו להשיג המציאה ההיא ולדבר על לב הנערה תתגלה אליהם ויהיו לרצון אמריהם ועמדו כמו כן זמן מה וכיון שראו שלא השיגו חזרו לאחוריהם בפחי נפש ונתיאשו מן המבוקש עד שבא פקח אחד ערום ואמר המגדל הזה א\"א שלא בנו לו פתח ליכנס ולצאת אנכי אשב מ' יום ומ' לילה עד שאשיג את מבוקשו ואמצא איזה פתח או חלון שאוכל לראות את בת המלך או לדבר אליה ותנתן לי נפשי בשאלתי או אמות עליה והי' כשבת האיש ההוא באותו חשך נמרץ ימים ושנים הולך ובא סביבות המגדל עד שמצא כמין חלון א' במגדל התחיל לחטט אחריו והיו עפר וצרורות נופלים עד שגלה חור א' קטן התחיל לצעוק ולצווח יום ויום ולקרוא לבת המלך בקול גדול ולהתחנן אליה תיקר נא נפשי בעיניך עד שיהמו רחמיה אליו בראותה שכבר התחיל למצוא מקום וטרח ועמל לבקש אהבתה והתחילה לספר עמו ולדבר על לבו שלא יחוש מכל הטורח אשר טרח כי סוף הכבוד לבא וישמח ויגיל ומי שטרח בע\"ש יאכל בשבת וכיון שהתחיל הוא יגמור וימצא הפתח ומשם יכנס עד שהוא בעצמו טורח יום אחר יום עד שמצא צורת פתח בנויה בכותל התחיל לחטט אחריה עד שפתח ונכנס אחר שנכנס התחיל לקרוא ולצעוק אל בת המלך תפתח לו החדרים הפנימיים להכנס אליה עד שראתה בעיניו וגלתה לו מקום המפתחות היכן הן והוא לקח מפתח א' ופתח חדר אחד ומפתח אחר ופתח עד שמעט מעט בישוב דעתו ובהשכלת שכלו פתח את כולם אחת אחת ובראות בת המלך חפץ האיש ההוא בה וכל הטורח שטרח בשבילה שלחה להגיד לאביה כל המאורע והמלך שמח לקראת האיש ההוא כי פרי מעלליו יאכל ורצה להשיאו עם בתו וגלה לו מסתרים אחרים ונתן מפתחות המגדל בידו לסגור ולפתוח כ\"ז שירצה ונתן לו בתו לאשה והגדיל האיש ההוא עד מאוד עד שנעשה משנה למלך וכל אשר הוא גוזר הוא מצליח בידו כך הוא דמיון התורה עם האיש החפץ לעסוק בה כי אין עיקרי הדת וסודתיה מתגלים בדבר נקל לכל לומד כי אם אחר עמל וטורח הרבה מאוד לעסוק בה יומם ולילה לאכול פת במלח ולשתות מים במשורה ולמסור נפשו עליה כדכתיב אדם כי ימות באהל ולעולם אינו מסיח דעתו ממנה בשכבו ובקומו בשבתו ובלכתו לאיש אשר אלה לו ודאי ישיג את כל אשר יחפוץ כי כמו שהוא רודף אחר התורה ומבקש אהבתה כך תרדוף היא אחריו להתגלות אליו ולמסור בידו גנזי סתריה ורזי עמקיה כענין שנאמר תכבדך כי תחבקנה ואין לך כבוד גדול מזה לעסוק בה תמיד וכל חפצך לא ישוו בה ולעיין היטב כל דבריה ולספור כל תיבותיה ואותיותיה אם יש איזה תיבה יתיר או אות יתירה ומה ענין יתירתה כי לא דבר רק הוא ואם רק הוא ממנו שאין אנו רודפים אחריה בטורח הראוי להשיג אמריה אמרות טהורות מזוקקות שבעתים וכן לידע כלליה ופרטיה לדקדק בהם כל מה שאפשר ומתוך כך יצא משפטיו לאור ומעקשים למישור ויברר הענין היטב. ואם יש לו ויכוח עם אדם א' או חבר או תלמיד יהיה הויכוח לש\"ש כדי לברר האמת וללבן ולצרף כי מתוך הויכוח הענין נצרף כצרף כסף ונשאר מנוקה ומנופה ואין מערער עליו אבל לא יהיה לקנתר ולהעמיד סברתו חלילה כי העושה כן לא די שאין לימודו תחשב לו לצדקה ומצוה אלא אדרבא חטא גדול ואשמה תחשב לו ומוטב לו להיות חופר שיחין ומערות ולא יעסוק בתורה בענין זה כי מראה בעצמו שאינו עוסק בתורה משום אהבתה במה שהוא מצוה ונתנה לנו המקום ב\"ה ע\"י משה נביאו ע\"ה ללמוד אותה כדי לשמור ולעשות ולקיים כל הכתוב בה ואם הוא מעמיד סברתו ואינו חושש לסברת רבים או לסברת האמת לקיים אותה והוא עושה תורה חדשה מלבו ומחלל תורת משה רבע\"ה ועליו נאמר ובוזי יקלו ומוטב לו שנהפכה שלייתו על פניו ולא יצא לאויר העולם וכל הקובע מקום לתורתו אויביו נופלים תחתיו והוא מדה כנגד מדה כשם שהוא עושה משכב ומושב לשכינה במקום אחד ותמצא מנוח דברי תורתו גם לא יטריח אותו ללכת אחרי אויביו מטולטל ונע ונד אלא הוא יושב במקומו ואויביו כלים מאליהן וכן הקובע עיתים לתורתו שכרו גדול והוא תחלת דינו של אדם לע\"ל לעוה\"ב כדכתיב פוטר מים ראשית מדון כו' וע\"כ צריך כל האדם מישראל בין עני בין עשיר בין בריא בין חולה שיקבע לו שעה ידועה ביום ושעה בלילה שילמוד בה תורה כל א' כפי דעתו והשגתו א' המרבה וא' הממעיט ויקבע השעה ההיא שלא יאבד אותה בשום צד על שום דבר בעולם אפי' יבא לו הנאה של ק' מנה יפסיד הכל והשעה לא תפסד וזהו ענין קובע שלוקח הדבר בקביעות וחובה ולא בדרך עראי לבטל אותה על דבר שיבא כי בזה אין ניכר קביעותו כי נראה שלומד מפני שאין לו עסק אחר לעשות אבל בבא לו איזה עסק מניח הלמוד ועוסק בעסק ההוא אין זה כ\"א אבוד התורה חלילה וכן צריך כי כשעוסק בקביעות העת לא יפסיק למודו בדברים אחרים כארז\"ל בגמ' הקוטפים מלוח עלי שיח וכו' אלא ילמד קביעתו בהמשך ויגמור את חפצו ואח\"כ יעסוק בעניניו:" + ], + "Order of Torah Education": [ + "ואם יש לו תלמידים ולומד עמהם צריך ללמוד עמהם בנחת מלה במלה כל אחד כפי ערכו והשגתו ויראה להם פנים צהובות ולא יקפיד עליהם להתכעס על חוסר דעתם וקוצר הבנתם והשגתם כי לא כל הדעות שוות ואעפ\"י שנראה לו כפי הראוי שהיה להם להבין בב' ובג' פעמים אפשר שלא השיגו דעתם לכך מפני קושי הענין או מפני הבנת שכלם באותה שעה שאין כל השעות שוות אלא ידבר להם בנחת בדברי רצוי ופיוס בראשונה עד שידע בודאי שהעכוב בא ממעוט השתדלותם ומתוך שאין משימין לב על הענין ומסיחין דעתם למקום אחר אז ודאי ראוי לכעוס עליהם אם הם קטנים בהכאה כל אחד כפי ערכו ואם הם גדולים לזרוק מרה בהם ולהכלימם ולביישם בדברים עד שיכינו לבם ודעתם על הענין. ואם שואלים ממנו דבר של קושי יתרץ להם בסבר פנים יפות וייטב בעיניו על שאלתם ויחדדם בענינים כדי שישאלו ויפתחו לבם בתורה ואם מעכב בידם מלשאול ואפילו יהיה דבר שאין בו טעם פעם אחרת יתקשה בעיניהם דבר של טעם וימנעו עצמם מלשאול וישאר בידם הדין או ההלכה בספק בלי טעם מספיק וידעו כצפצופי עופות אדרבא כשאין בהם שואל לשאול דבר כהלכה יתכעס בעיניהם איך לא עלה בדעתם הקושי הזה הנמצא בהלכה הזו וזו וזו ויראה להם דרך כדי שיפלו מעצמם בקושיא פעם אחרת כי כשאדם נופל בקושיא הוא קרוב להבין הענין כי הקושיא חצי תירוץ ובזה יעלו בלמודם ויצליחו הצלחה גדולה בע\"ה:", + "ואחר הלימוד יאמר קדיש דרבנן והוא (דהוא עתיד וכו') ונקרא קדיש דאגדתא והוא אחד מהדברים שהעולם מתקיים עליהם כמו שאמרו בגמרא אסדרא דקדושה ואמן יהא שמיה רבא דאגדתא עלמא מתקיימא לכן צריך שיענו אמן יהא שמיה רבא בכוונה כי אין לו להקב\"ה בעולמו אלא ד' אמות של הלכה וכשאומרים קדיש על הלומד ועונין אמן כראוי בכוונה עצומה ית' וית' מתקדש וכביכול מנענע בראשו ואומר אוי לבנים שגלו מעל שולחן אביהם ולזה צריך ליזהר הרבה שבזמן שפותחין ביתגדל יפנה לבו כל אחד מהחברים מכל עסקיו וחפציו ולא יוכיחנו באותו זמן כי זמן תורה לחוד וזמן תפלה וקדושה לחוד ועבירה היא בידו אם מבטל קדושת ה' על למודו אלא יתן לב לענות אמן יהא שמיה רבא בכוונה כדין וכשורה כי הוא שבח גדול ונורא ותלוי בו קדוש שמו הגדול וגאולתנו ואח\"כ יפטר לשלום לביתו:", + "וכשמהלך בדרך ילך בכבוד ראש והכנעה ויקדים שלום לכל אדם ויהיה דבורו בנחת עם הבריות ויהיה קשה לכעוס ונוח לרצות ולא יקבל דברי לה\"ר על חבירו בשום ענין עד שידע הדבר באמיתות הוא בעצמו ואפ\"ה אם אפשר לדון אותו לכף זכות ידון אותו:", + "ולא יעלה לו משטמה בלבו וישקול הדברים כפי דעת חבירו לא כפי דעתו כי לא כל הדעות שוות כי אעפ\"י שלדעתו אין לו כף זכות להכריע אפי' הכי לפי שכל חבירו וכפי השגתו ישקול ואולי ימצא כי אין בידו עון ואשמה כי בתמימות לבו עשה מה שעשה לא במרד ולא במעל וזה דבר גדול כדי שלא יבא אדם להתקוטט על דברי חבירו ולא על דברי אשתו בשקול הענין הזה וזהו פי' אל תדין את חבירך עד שתגיע למקומו ומקומו הוא ערך שכלו והשגתו כי כל אחד יש לו צד וענין בשכלו ויש בזה מה שאין בזה ולפי זה אין לדונו לכף חובה כפי שכלו אלא לכף זכות כפי שכל אחד הנוטה לאותו צד וצדקה יחשב לו ובמדה שאדם מודד בה מודדין לו:" + ], + "Order of Relief Before the Meal, Washing": [ + "ואם הגיע עת האוכל יבדוק עצמו קודם שישב לאכול בין מקטנים בין מגדולים והוא רפואה גדולה לו כמו שאמרו בגמ' האוכל וצריך לנקביו דומה לתנור שהסיקוהו על גבי אפרו שאין הפת נאפה יפה אחר שקרקעית התנור אינו נקי לקבל החמימות כך הוא החום טבעי כשהגוף מנוקה מן העפוש ובא המאכל לאצטומכא בא החום טבעי ומבשל אותו היטב ומתעכל יפה ומזין כראוי אבל כשיש מותרות בתוך הגוף החום טבעי מתעסק בהם ואין מתעסק כראוי במאכל הבא אליו ומתערב זה עם זה ומתעפש הנקי מהמעופש ומעפש הגוף לכן צריך לבדוק עצמו היטב קודם אכילה וכן אחר אכילה כי שמא מכח האכילה נדחו המותרות וראוי להוציאן לחוץ שלא יעפשו את המתעכל: ויאריך מעט בבהכ\"ס והיא רפואה לגוף שיתעכב שם מעט בעוד שהטבע טרוד להוציא עד שיוציא כל מה שחפץ ולפעמים אינו יכול להוציאו בבת אחת וצריך להתעכב עד שיוציא וכבר ארז\"ל כי ג' דברים מאריכין ימיו של אדם וא' מהם המאריך בבהכ\"ס והוא מן הטעם שכתבנו:", + "וכשיוצא מבהכ\"ס ירחוץ ידו היטב ויברך אשר יצר בכוונה כמו שביארנו ואם רוצה לאכול ירחץ פעם אחרת בשביל נטילת האכילה וזה יותר טוב ממה שיברך ב' ברכות על נטילה א' משום שעושה הנטילה על האכילה לבד ולא על דבר אחר ועושה המצוה לשמה ומאד מאד צריך אדם ליזהר בנט\"י ולדקדק בכל דבר החוצץ ובכל דבר המטמא את הידים וצריך להביט בהם אם כסו המים את כל היד שאם נשאר מעט מגולה מהם לא הועיל במעשיו כלום והטומאה מצאה לה מנוח באותו מקום כמ\"ש בענין טובל גופו אם נשאר לו שער א' חוץ מן המים לא עלתה לו טבילה כלל וע\"ז צריך ליזהר הרבה במאד מאד ולא ישליך המים על הידים א' מפה וא' מפה ולא יחוש לראות אם צריכין שפשוף או אם צריך מים יותר לכסות היד כי המזלזל בנט\"י ח\"ו נעקר מן העולם והטעם עם היות שישראל העובר על דברי חכמים שהוא חייב מיתה יש טעם אחר מפני שהידים עסקניות והטומאה מצאה בהם מקום לשרות וע\"ז גזרו רז\"ל טומאה על הידים וכשבא לאכול צריך להעביר ממנו אותה טומאה ולא יתן לו כח בשעת אכילתו ולא יהי' בו אל זר ח\"ו ומי שאינו חושש ע\"ז ואוכל בידים מסואבות כאלו אוכל לחם טמא ומתדבק בסטרא אחרא והטומאה מתפשטת על ידו ומצאה לה מנוח וע\"כ ראוי הוא לו ליעקר מן העולם ולבא לידי עניות כיון שנותן כח למקום העניות לכן ראוי לכל בעל נפש וירא שמים להסתכל במצוה הזאת כי קלה היא ונעשה חמורה בעונשיה וגורם לו עושר וכבוד ויצליח בכל מעשה ידיו ולא יצטרך לידי מתנת ב\"ו:", + "ויברך על נטילת ידים וכבר בארנו כוונתה וצריך שיברך אותה קודם ניגוב משום עובר לעשייתן ואע\"ג שהמצוה היא הנטילה והי' צריך לברך קודם הנטילה עצמ' וכן כתב הרמב\"ם זלה\"ה יברך ויטול ידיו אפילו הכי נהגו שלא לברך קודם הנטילה משום ידים מזוהמות ואינן ראויות לברכה תקנו ליטול קודם לטהר הידים אבל מכל מקום אין לנגבם קודם שאחר ששפך עליהם כראוי מים ראשונים ומים שניים הרי נטהרו ואין צריכין נגוב ויכול לברך עליהם ואם יצא מבהכ\"ס ואין לו מים ליטול ב' פעמים כאשר ביארנו יטול פעם אחת על ב' הידים שיעור רביעי' וישפשף אותם ויברך אשר יצר ואח\"כ ישפוך שפיכה שנייה ויברך על נטילת ידים ואח\"כ ינגב ידיו היטב ואעפ\"י שאמרו כל האוכל בלא נגוב ידים כאלו אוכל לחם טמא ונראה שלא נגמר הענין עד שינגב ידיו ומטמא הלחם כמ\"ש רז\"ל לחמם טמא בגוים לחות מים מטמא ואיך נברך והטומאה בידינו אפ\"ה אין ענין זה דומה לענין זה כי לענין נטילת ידינו לאכילה צריך להרחיק כל צד וענין המביא לידי טומאה ועל זה כשהמים עדיין על הידים המשקים עלולים לקבל טומאה וכשנוגע בידיו באיזה דבר והוא טמא חוזר ומטמא ידיו ונמצא שלא הועילו מעשיו כלום והרי הוא כאלו אוכל לחם טמא שלא נטל ידיו אבל לענין הברכה אין הדבר תלוי אלא שיהיו הידים נקיות בלי לכלוך ואין אנו חוששין לטומאה ומפני זה אין לחוש אם לברך קודם הנגוב. ועוד כי מפני זה אנו מברכין קודם הנגוב מפני שהנטילה לא נשלמה ושפיר מקרי עובר לעשייתן. אבל יש מי שכתב שאם שפך על הידים יותר מרביעית דלא בעי נגוב:", + "ואחר שנטל יברך תיכף ברכת המוציא כי תיכף לנטילה ברכה ולא יסיח דעתו מן הידים קודם המוציא ואין צריך לומר שלא לשיח שיחת חולין. ויברך ברכת המוציא בכוונה גדולה ויקח הפת בידיו ויגביה עשר אצבעותיו למעלה והפת ביניהם ויכוין בי' מצות שיש בפת מתחלת החרישה עד שנעשה פת ויברך בקול רם כדי שישמעו כל המסובין ויענו אמן ויגמור הברכה קודם שיבצע הפת ויבצע בעין יפה ולא בצרת עין כי צריך האדם כשהוא על השולחן להראות שובע וברכה כדכתיב ואכלת ושבעת וברכת ויחלק לכל המסובין ויאכל לשובע נפשו ויחשוב השולחן שלפניו כמזבח לפני ה' כמו שכתוב זה השלחן אשר לפני ה' והטעם נראה לי כי כמו שהשולחן שלפני ה' ניזונים ממנו כל צבא השמים ועולה לריח ניחוח לפני ה' כך כל איברי האדם ניזונים מאותו שולחן והנפש יש לה מזה נחת רוח ולכן מכפר השולחן כשאוכל אכילתו כראוי ומחלק ממנו לכל שואל בשמחה ובטוב לבב וצריך שיהא אימתו עליו ולא ישב בקלות ראש ולא ידבר שיחה בטילה ואצ\"ל דבר של נבלות פה חלילה כ\"א ד\"ת ויראת שמים לתת שבח והודאה לבורא עולם ית' וית' הגומל לחייבים טובות שגמלנו כל טוב להזמין לנו בר ולחם ומזון להחיות את נפשנו לעסוק בתורתו הנעימה ובמצותיו ולא יכפור בטובתו ובתגמולו אשר גמל עמו ויתפלל אליו שכן יהיה תמיד שלא יצטרך לבריות אלא יזכה משולחן גבוה ומידו המלאה והרחבה ואם יבא לו איזה עני בהיותו על השולחן יתן לו ממה שלפניו חלק ממנו לאכול וישיב את נפשו ויש לו לשמוח שזימן לו האל ית' וית' את המצוה הזאת בהיותו על השלחן כדי שיזכה ויגמול חסד עם העני האומלל הזה ובזה ינסו אותו מן השמים אם מרחם ירחמו עליו וצריך להפק רצונו וחפצו לדבר אליו דברים טובים ונחומים ויפק לרעב נפשו ולא יתן לו מעות ולא דבר אחר בעת הזאת אלא יושיבהו עמו על השלחן מכוסו ישתה ומפתו יאכל ואי לאו בר הכי הוא לשבת עמו על שולחנו יתן לו לבדו ממה שהוא אוכל וממה שהוא שותה עם מעט ואם הרבה ויתן לו בסבר פנים יפות בענין שלא יתבייש ויקוץ במאכלו ואם העני אינו חפץ בכך שכבר אכל או שהוא מתבייש בכך יתן לו בידו ויוליך עמו או יתן לו מעות או כל דבר ולא ישוב דך נכלם אבל מכל מקום כל מה שיוכל האדם להשתדל ליתן חלק ממאכלו לעני ודל באיזה ענין שיהיה או שמגדל יתום בביתו ואוכל עמו או שיש לו עני או עניה שיהי' בשכונתו משגר לה מעט ממאכלו או שגובין תמחוי לעניים והוא נותן להם חלקו מה טוב חלקו ומה נעים גורלו ויהיה מובטח שלא יזדקק שטן במעשי ידיו ולא יבא לידי עניות ולא לידי מתנת ב\"ו כי כל המרחם מרחמים עליו מן השמים וגדול שכר מלוגמא לגימה מכל דבר שבעולם צא ולמד ממעשה דמיכה וממעשה הצרפית:" + ], + "Commemorating the Destruction, Grace After Meals": [ + "וצריך לזכור בתוך סעודתו חורבן ירושלים והמקדש ויאנח על ככה ויאמר מזמור על נהרות בבל ואע\"פ שאין ראיה לדבר דרשינן סמוכים דכתיב נותן לחם לכל בשר וגומר וסמוך ליה על נהרות בבל וביגון ואנחה יאמר (אם אשכחך ירושלים וגומר) ויעלה על לבו השממה והחורבן שנחרב בית קדשנו ותפארתנו בעונותינו ונארך גלותנו כמה וכמה הרפתקי ופרקי דעדו עלן ואין איש שם על לב והשם הגדול והקדוש ית' וית' כביכול מחולל על ידינו ועל כן ודאי ראוי לכל בר דעת להתאונן ולעורר בכי ואנקה בכל יום ובכל לילה לעתים מזומנים על כל הרעה הזאת הבאה עלינו ולחלות פניו ית' ישיב שבותנו ויצמח קרן משיחנו במהרה בימינו אכי\"ר וכן בכל מקום שרואה האדם את עצמו בתוך שמחה וחדוה יעלה על לבו זכרון חורבן ירושלים וגלות עם הקדש וש\"ש המחולל ואז יכנע לבבו הערל ולא ירום לבו על שום דבר בעולם ויזכה לראות בנחמת ציון כענין שכתוב שישו אותה משוש כל המתאבלים עליה ובשבתות וי\"ט שאין להזכיר יגון ואנחה יזכור פסוקי נחמה ציון וירושלים ומזמור (בשוב ה' את שיבת ציון) ויאמין באמונה שלימה שנחמת ציון שאלהינו ברחמיו ינחמנו מאבלנו ויחדש מלכותו עלינו: וזהו צפית לישועה שראוי לאדם שלא יתייאש מן הרחמים ואע\"פ שהגלות נארך בעונותינו כל זה הזמן חסדי ה' כי לא תמנו כי לא כלו רחמיו ואם יתמהמה חכה לו כי בא יבא ולא יאחר. אחר אכילתו יברך ברכת המזון וראוי להזהר בה ולכוין בה לומר אותה מלה במלה בנחת ובקול רם שישמעו הכל ויענו אחריו אמן ויחנך את בני ביתו בכך ומוציאין ידי חובתן וילמדו אותם פעם אחר פעם:", + "ואם יש לו ספר בפניו להביט בו כדי שיוכל לכוין יותר ולא יסיח דעתו אחר עיניו בדברים אחרים מה טוב ומה נעים ומקיים מצוה א' של תורה כדין וכשורה וגורם ברכה לעצמו ולכל בני ביתו ולא יאמר אותה לא שוכב ולא מוטה ואצ\"ל כשהוא פרקדן אלא ישב במקומו באימה וביראה וכובד ראש והכנעה ויפנה לבו מכל עסקיו לברך את אלהיו יתברך הזן את כל העולם כלו בחסדו הגדול וגמל עמו כל טוב ואם היו שלשה שאכלו כאחד צריכין לזמן ולברך (נברך שאכלנו משלו):", + "וצריכין לחזר אחר כוס של יין לברכה ואפי' למאן דאמר ברכת המזון אינה טעונה כוס היינו ביחיד אבל כשהם שלשה מודה דטעונה כוס וסימנך ובגפן שלשה שריגים: וקודם שיברך יטול ידיו שאין מברכין בידים מזוהמות ואפי' ביחיד ואע\"ג דאין מנהגו בכך ראוי לאדם שינהג עצמו בכך כדי לברך ברכת המזון בידים נקיות מכל לכלוך וכ\"ש כשהוא מברך לאחרים ויש לו כוס של ברכה בידו שמצוה להדרו מכל הבא בידו ואע\"ג שלא נתנו רז\"ל שיעור למים אחרונים אין ראוי לתת מעט מים על ידו אחיזת עינים ולשפשף זו בזו כי אדרבא מלכלך אותם יותר אלא יתן עליהם מים כדי שיוכל לנקות אצבעותיו כלם כל מקום שעובר עליו המאכל והכל לפי מה שהוא אדם ולפי האכילה אשר אכל ולפי הלכלוך אשר על ידיו באופן שיעביר כל הזוהמא מעל ידיו וישארו ידיו נקיות וטהורות וינגבם היטב ויאמר תיכף ב\"מ תיכף לנטילה ברכה ובד\"ת מותר להפסיק וראוי הוא לאומרם כאן קודם בה\"מ אם לא אמרם בתוך המזון כי אין השלחן מתברך ולא המזון שאכל כי אם כשקורא דברי תורה על השלחן שאכלו עליו ולא אמרו ד\"ת לא מזבח כפרה איקרי ולא שלחן שלפני ה' איקרי כי העיד עליו שכל מה שעשה לצורך עצמו עשה ולתועלת גופו כי כל דבר הנעשה בעולם לצורך הגוף בלבד ואין מעורב בו חפצי שמים הוא חלק לסטרא אחרא ואין ברכת ה' מצויה שם וזהו ענין בכל דרכיך דעהו כו' בכל דבר ודבר שעושה האדם לצרכו ולתועלת גופו צריך שישים על לבו שבאותו דבר וענין יצא ממנו הנאה גדולה לנפש ולקיום חפצי שמים ומשום אותו ענין והנאת הנפש וקיום החפץ יעשה אותו דבר ולא לתכלית אחר ואז יקרא עבד ה' ולא עבד גופו כי אין ראוי לאדם אשר נתן אלהים חכמה בלבו אחר שבא ברצונו או בע\"כ לעה\"ז שכלו חנף ומרע ומלא מרמות ותחבולות להמשיך בדרכיו ובמנהגיו וילך במועצותיו ואם כן הוא עושה צלל במים אדירים במקרים קשים ופגעים רבים וצרות רעות ורבות אשר בעולם מתרגשות ויעלה חרס בידו וטוב לו שלא נברא וראוי לו שלא בא לעולם ויאבד ב' עולמות העה\"ז והעה\"ב לכן יעלה על לבו אחרית דבר מראשיתו וישקול כל הדברים כלם במאזני צדק ויראה ויבין כי כל מחמדי העה\"ז הם הבל וריק תאוותיו בל יועילו ואם יועילו לשעה יצא שכרו בהפסדם כי אין הנאת השכר והתועלת המגיע אליו א' מאלף מההפסד אשר יגיע אליו באחרית הימים מלבד שהכעיס לבורא עולם ואדון כל י\"ו וכפר בטובתו אשר עשה עמו והטיב לו והוציאו לאויר העולם מאפלה לאורה והסמיכו על שדי אמו לגדלו ולרוממו בעבודתו ובתורתו ומכמה צרות רעות ורבות מצילו בכל עת ובכל עונה ואין בעל הנס מכיר בנסו ואת כל אלה לא הביט והכעיסו ועשה הרע בעיניו ודאי עונשו מרובה לפי האמת והיושר אלא שבעל הרחמים הוא ארך אפים ורב חסד ומאריך אפו לעוברי רצונו לתת להם מקום שישובו בתשובה שלמה כי אין חפצו במות המת כי אם כו' ובשקלו בשקל הקדש על אלו הענינים יחפש מעשיו ויתקן דרכיו וישוב בתשובה שלמה להפיק רצון בורא עולם ית' ולמנוע ממנו כל תאוות עולם וחמדותיו וכל מעשיו יהיו לש\"ש הן באכילה הן בשתיה הן בבעילה וכיוצא ויהי' משאו ומתנו באמונה להנות מיגיעו ועמלו בהיתר ולא באיסור וברכת ה' תמצא אתו ובכל אשר יפנה ישכיל כמו שמצינו בדוד ויהיה דוד לכל דרכיו משכיל ונ\"ל שהטעם שלא אמר בכל דרכיו אלא לכל דרכיו הענין שאמר שהוא בהשתדלותו במעשים הטובים עשה לדרכים שישכילו והענין הוא שאע\"פ שאותו הדרך שהי' רוצה ללכת הי' חוץ מן הטבע להצליח בו מתוך שהי' כוונתו לשמים היתה נעשה מחשבתו והי' יוצא לאור משפטו כעין שמצינו לדוד בענין הכא' הארי והדוב והריגת גלית הפלשתי שאע\"פ שמן הטבע הי' נראה דבר מתמיה לעשותו ה' הי' בעזרו ועשה הוא לדרכים שיצליחו וכן סיים הפ' ואמר וה' עמו ר\"ל שהי' יוצא משפטו לאור וה' עמו ובכח השגחתו הי' עושה כל מה שהי' עושה:", + "וכן כל אדם בידו וברשותו הוא לתקן כל דרכיו אל יושר האמת בהיותו מכוין כל מעשיו לש\"ש וזהו פי' בכל דרכיך דעהו והוא יישר אורחותיך כי אע\"פ שהדרך שאתה הולך אינה מתישרת לפי הנראה שהוא דבר רחוק כפי הטבע אעפ\"כ כיון שכוונתך לשמים ולדעת כן אתה עושה הוא יישר אורחותיך וזהו לשון ישר שנראה שהי' מעוות ומעוקל בתחלה אלא שהוא ית' ישים העקוב למישור וזהו רבוי בכל דרכיך דעהו אפי' במעוקלים וכן אמרו גנבא במחתרתא רחמנא קריא והוא עני ליה ואם ברשעים כך בצדיקים עאכ\"ו. ד' ברכות של בהמ\"ז צריך שיכוין בהם לד' אותיות שמו ג' של תורה וא' מד\"ס שא' תקן משה בהיותו במדבר וזן אותם שם הב' יהושע כשנכנס לארץ הג' דוד ושלמה. הד' תקנוה על הרוגי ביתר ויש סוד לכ\"א:", + "ואם מברך בכוס של ברכה צריך לקבל בשתי ידיו בלב שלם ובנפש חפצה ויניחהו ביד ימינו ויתן בכוס עינו ולא יסיח דעתו ממנו כי הוא רמז לענין גדול וטוב עין הוא יבורך ויברך עליו בורא פרי הגפן כענין כוונתו וישתה ממנו שיעור שיברך עליו ברכה אחרונה ומשגרו לאשתו ולבני ביתו כדי שיתברכו ממנו:" + ], + "Order of Daily Conduct": [ + "אחר שאכל ושתה יבקש אחר מזונותיו או במלאכה או באיזה צד שיהי' דרך נקיה קרוב לשכר ורחוק להפסד שכל תורה שאין עמה מלאכה סופה בטלה וגוררת עון וכל מי שהוא ירא שמים ורודף צדקה וחסד צריך שיתפרנס ממעשי ידיו ומיגיע כפיו ולא יטיל עצמו על הציבור כי פוגם כבוד ה' וכבוד התורה והעבודה וכבודו בעיני הבריות מלבד שמצד הדין והיושר והסברה הנכונה אין ראוי להסתפק מממון אחרים דמאי חזית דדמא דידך סומק טפי דילמא דמא דחברך סומק טפי ויחשוב האדם בלבו למה אגרע חוקי משאר בני אדם כי כולם מחזרים אחר מזונותיהם ואני אשב בטל להתפרנס בטורח אחרים והלא בידים ורגלים בראני בורא עולם י\"ו כאשר ברא לחברי ולמה לא אבקש לי מנוח אשר ייטב לי ואעשה רצון בוראי י\"ו ואתפרנס ממעשי ידיי ומיגיע כפי:", + "ואם אמר יאמר בטענות ותואנות איך אעשה מלאכה ואבטל למודי ועבודתי ומתי אעשה גם אנכי לביתי להשלים נפשי והתורה ארוכה מארץ מדה והיום קצר והמלאכה מרובה הטענה חזקה לכאורה אבל כשתעיין בה בדקות השכל הנה נשברה ואינה טענה מספקת מפני שזה וזה מצווי המלך מלכו של עולם ית' הוא צוה על למוד התורה והוא צוה על המלאכה למה נבטל צווי זה מפני זה ושניהם כאחד טובים וקיימים וא\"א לזה בלא זה אבל הענין הוא שלא יעשה מלאכתו קבע ותורתו עראי ח\"ו אלא המלאכה תהי' ארעי כדי להשיב נפשו מדי יום ביום ואין לבקש אחר המותר והי' ה' מבטחו כי הוא המכין טרף ומזון לבריותיו ומ\"מ אני אומר שאם אינו מדעתו להתפרנס מאחרים ולהטריח לבריות אלא שאחרים אומרים לו אין רצוננו שתתבטל מלמודך ואפילו רגע א' ולמוד תורה וכל מחסורך עלינו כענין זה נ\"ל שמותר להטריח ואדרבה אם אינו גומר כוונתם חטא בא על ידו כי הי' יכול לזכות עצמו ולאחרים ואינו רוצה וכן מצינו יששכר עם זבולון וכמה כיוצא בהן בגמרא וראוי לו לאיש כזה להתחזק בלמודו כי מן השמים סייעוהו ושלחו את מזונו וטרפו לתוך שיניו ואין לבעוט בטובה הבא לו מן השמים וכן ממרחק תביא לחמה וע\"ז סומכים החכמי' והתלמידים המקבלים הספקה ולומדים שמרצונם הטוב נותנים להם ומזכים אותם וכשעושה מלאכתו או משאו ומתנו יהי' באמת ובאמונה ויאמר על לאו לאו ועל הן הן ולא יחשוב כי בזה יבא לו הפסד ולא ירויח דבר חלילה למאמין כך כי אין בזה הפסד אדרבא לא ימצא לו מנוח ומרגוע בשקר ובתחבולות כי אין העושר והנכסים מכח החריצות והשתדלות כי רבים עשו ולא הועילו כי אע\"פ שאנו רואין כמה אנשים שמצליחין סופה להתבטל ולא תתקיים אותו עושר מאב לבנו אבל מי שנושא ונותן באמונ' אותו מעט שמזמין לידו הקב\"ה מתברך מאליו ונתקיים ולא יצטרך לבריות כי אין העושר והנכסים אלא למי שהעושר שלו והוא הש\"י כדכתיב לי הכסף ולי הזהב אמר ה' צבאות ואמר לי לי ב' פעמים רמז לבית ענויים העניות והדלות כי יש אדם שאינו משיג בידו דינר זהב אלא בטורח גדול וכולי האי ואולי ויש אדם שהזהב אינו נחשב לו למאומה והכל הוא מאתו ית' וית' למאן דהוא צבי הוא ירים ולמאן דהוא צבי הוא משפיל והכל במאזני צדק ובמשקל שקל הקדש כאשר ידוע לפני תמים דעים ובהיות האדם נושא ונותן באמונה ודבורו בנחת עם הבריות ודבר אין לו עם אדם ואין מתרעמים ממנו משום דבר כי כל דרכיו צדק ואמת אותה המלאכה שעושה יהי' לו לעטר' על ראשו ואשריו ואשרי יולדתו דכיון דרוח הבריות נוחה הימנו ומתקדש ש\"ש במעשיו ודאי דרוח המקום נוחה הימנו ונמצא כי מלאכתו ופעולתו תחשב לצדק' וימצא חן בעיני הבור' ית' וית' והרי נחשב לו כעוסק בתורה ובמצוה אבל אם בתחבולות יחשוב האדם לאסוף ולכנוס הון ולא יחוש אם יהי' בגזל או בגנבה או בעושק שכר שכיר מלבד שמחלל את ה' הנכבד והנורא בקלקול מעשיו וכבודו בקלון הומר והוי רע לשמים ורע לבריות ודאי לא יצליח במעשיו וסוף שילך הכל לאבדון ולמהומה ושממה כי בהבל בא ובחשך ילך והנה גם הוא אחריו לכן כל בעל נפש יחוס על נפשו ועל מעשה ידיו ויתנהג כדין וכשורה בכל עניניו ולמה יאבד עצמו לדעת בטענת יצה\"ר אין טוב לאדם כי אם להתפרנס בהכרחי ויבקש רחמים ממי שהעושר והנכסים שלו שיזמין לו פרנסתו בהיתר ולא באיסור:", + "ואחר שעסק במה שחננו ה' י\"ו למחיתו ולפרנסת ביתו יחזיר לקבוע זמן ללימודו כי הוא העיקר אשר כל העולמות תלוים בו ומתקיימים על ידו ושאר כל הדברים שבעולם טפלין לו ואם הוא אדם חלש וא\"א לו ללמוד כראוי אם לא יישן מעט יטה ראשו ויישן ולא יאריך אלא יקצר כדי שינוח ראשו מעט לחזקו ללמוד ומצרכי הלימוד הוא ואין ראוי לבטלו והכל לפי מה שהוא אדם וכבר ארז\"ל אסור לישן ביום יותר משינת הסוס וכל המרבה בשינה שינה טורדתו ולא יעשה כוונתו ומשחית נפשו וגופו:" + ], + "Order of Mincha": [ + "סדר תפלת מנחה ואם טוב לומר עלינו אחר תפלת המנחה ומצוה להקדים ולבוא לב\"ה ולאחר לצאת:", + "ובהגיע זמן מנחה יקום בזריזות ממלאכתו או מעסק תורתו ולא לבטל אותה על שום דבר בעולם ולא יאמר העוסק במצוה פטור מן המצוה והרי אני לומד למה אבטל למודי אין זו טענה כלל דאין עסק תורתנו קרוי עסק כראוי כי כמה ימים ושנים אנו מבטלים קריאתנו ולימוד תורתנו כ\"ש וק\"ו על עסקי שמים כי בגלותינו אין לו להקב\"ה בעולמו אלא ד\"א של תפלה בב\"ה והוא במקום בהמ\"ק והתפלות במקום הקרבנות וכמו שהי' לו י\"ו לריח ניחוח ריח העולה מן הקרבן כך הוא לו הבל היוצא מפי עמו ישראל בתפלותיהם כמ\"ש רז\"ל מתקבצים כל התפלות ונעשות עטרה לראש צדיק וכביכול הוא שמח בהן הרבה מאד כאשר הם כראוי וכשורה ואע\"פ שיש מהם שאינם כראוי טפלים הם לגבי הכשרים ומתקבלים כלם כא' ואדרבא תקנתו קלקלתו כמ\"ש ז\"ל כל תפלה שאין בה מפושעי ישראל אינה תפלה כחלבנה בקטרת והטעם הוא שאין האור ניכר אלא מתוך החשך והמשכיל יבין וצריך האדם ליזהר בתפלת המנחה הרבה מאד כמ\"ש ז\"ל שמצינו שלא נענה אליהו אלא בתפלת המנחה והוא בכוונה המתין לאותה שעה כמו שמפורש בפ' ויהתל בהם אליהו וכו' נראה שאותה שעה ראויה לעניי' משעה אחרת והטעם מפני שאותה שעה מתחלת לשלוט מדה\"ד ומי שיוכל לשלוט שיתגברו הרחמים על הדין כחו גדול ומפיקים לו רצונו וחפצו כיון שהפיק רצון שמים בהתחננו אליו ולעורר רחמים בזמן הדין וממלאים כל שאלותיו ונענה:", + "לכן צריך לכוין כראוי ולהיותו לאיש לשבר מנעולין ולבטל כל כחות הטומאה אשר התחילו להתעורר בזמן ההוא וא\"ת אם כן אפילו תפלת ערבית היא שעה ראויה יותר ויותר מכ\"ש שכבר שלטו כל כחות הטומאה וכ\"א ואחד עומד על ממשלתו ומי שמשבר תוקפם וחזקם יחשב איש וגבור חיל וראוי שתפלתו תהא נענית על כל פנים י\"ל ממקום שבאת משום שכבר גברה ממשלתם ותקפה ידם אין לו כח להציל ולשבר את אשר כבר עשוהו ואין לחסום שור בדישו וזה הוא טעם הנמנעים לומר י\"ג מדות של רחמים בתחלת הלילה מפני שהוא מבקש רחמים בחזקה ומבטל מפני זה רשות סטרא אחרא ואין ראוי מאחר שנתנה להם ממשלתם ברצון הבורא ית' ויתעלה כי גם את זה לעומת זה עשה האלהים ושניהם כאחד טובים כאשר גזר בחכמתו רבון העולמים כלם ית' ויתעלה: עוד טעם לעניית תפלת מנחה מפני שהיא שעה שכל העולם עוסקי' במלאכתם כ\"א טרוד בענייניו וחפציו. ומי שמניח כל חפציו ופעולתיו ורודף אחר חפצי שמי' ומתפלל ומתחנן לפני אדון העולם ומכיר אדנותו וגדולתו והוא כעבד הנרצה לו לעבוד עבודתו ראוי להביט על העני הלזה החרד אל דבר ה' ואם הוא אדם ראוי והגון ראוי שיתעטף בציצית ויניח תפילין גם במנחה כי באלו שמן חלקו ותפלתו בריאה בכוונה יתירה מפני שהם הממשיכים אליו הכנעת הלב וכובד הראש ותהי' יראת ה' על פניו לבלתי יביט מפה ומפה ויכוין באמרי פיו ואין טענה לומר דכיון דאין ק\"ש במנחה למה יניח תפילין ויתעטף בציצית שאין הענין של שחרית אלא לעכב שאין ראוי לאדם שיאמר וקשרתם והוא לא הניח תפילין והי' לכם לציצית והוא לא התעטף בציצית ונמצא שהוא מעיד עדות שקר על עצמו שהוא נאה דורש ולא נאה מקיים אבל למצוה זו וזה שוים לקבל עליו עול מלכות שמים ולמה תגרע תפלת המנחה להיותה בשעה ראויה להתפלל ולהתקבל כמו שאמרנו להתפלל אותה דרך עראי שלא בהכנעה וכובד ראש. ודאי אין סברא זו סברא של שכל ובעל נפש והירא את ה' וחרד על דברו מבקש מקום להתבודד וענין ליישב את דעתו ולהכין את לבו לאביו שבשמי' כמ\"ש תכין לבם תקשיב אזנך שאם אין הכנת הלב אין הקשבת האזן ולא יאמר איך אעשה דבר שאין כל הקהל עושים אותה וילעיגו עלי והוא יוהרא וגסות הרוח כי אין יוהרא וגסות הרוח בעשיית המצות ואם אנו חוששין לכך אין הדבר סוף אלא המצוה תעשה ויהיה מה שיהיה וכל השוחק ה' ישחק לו ועל כיוצא בזה אמר התנא ע\"ה הוי עז כנמר לעשות רצון אביך שבשמים. אחר שהתפלל ישהה מעט בב\"ה קודם שיצא ולא יחשב תפלתו עליו כמשא וממהר להמלט ממנה במרוצה כחבוש היוצא מבית האסורין ואח\"כ יצא בכובד ראש ויאמר ה' נחני בצדקתך וכו': ולענין לומר עלינו לשבח יש מי שאינו אומר אותו ואומר שמאחר שאין ק\"ש בתפלת המנחה אין מקום לומר עלינו לשבח כי במקום שיחדנו שם אלהינו אנו משבחים אותו שאין עוד מבלעדיו לאמת היחוד ולקיימו אבל במקום שאין יחוד בפועל אין מקום לזה השבח. אבל אין הטעם הזה מספיק כי לא יגרע מפני שלא יחדנו שם אלהינו י\"ו ביחוד ק\"ש הכתוב בתורה שלא ניחד אותו בענין אחר והלואי שיהי' האדם מיחד שם אלהיו י\"ו כל היום כולו באיזה צד וענין שיהי' וצדקה יחשב לו ומצוה רבה. ולמה נמנע עצמנו מלומר השבח הגדול הזה שמצאנו מתוקן וטוב ויפה והלואי שיאמר האדם אותו כל היום כלו ולא עוד אלא שכל עצמה של תפלה היא קרוב ליחוד בכח ובפועל שאנו מבקשים ממנו כל צרכינו וידענו שאין אחר זולתו ובלתו יכול להכיר רצוננו מבלעדיו ומודים אנחנו בו שהוא אלהינו שחיינו מסורים בידו ונשמותינו פקודות לו והוא הממית והמחיה ואין לך יחוד גדול מזה ובחזרת ש\"ץ התפלה אנו עונים אמן ליחד הב' שמות כמו שכתבנו למעלה ויש מכוונים לייחד בעניית אמן הג' שמות הקדושים אהי' הוי\"ה אדנ\"י ורמז לזה דאחר א' ב' ואחר מ' נ' ואחר נ' ס' ועולין אלו הג' אותיות בנ\"ס בגי' יב\"ק הלכך טוב ויפה לאומרו וכל הנמנע מלאומרו לא מרוח יתירא דאית ביה נמנע ממנו לשבח לאדון הכל ומה הפסיד באומרו ואדרבה תועלת הוא לו וקבלת עול מלכותו ולבקש יראתו על פנינו לבלתי נחטא וכן ראיתי רבים ונכבדים אומרים אותו וכן ראוי:", + "עוד טעם אחר לאומרו כי ענין עלינו לשבח הוא ההבטחה גדולה לאומת ישראל שלא תשוב תפלתנו ריקם מפני שאין חלקנו כע\"א ולא גורלנו כהם אבל ישראל משתחוים לפני מלך מלכי המלכים הקב\"ה ועמו החסד והרחמים לרחם ולחנן אל כל המתפלל אליו. ואם כן בכל תפלה שאדם מתפלל ראוי לאומרו להבטיח נפשו הבטחה שלמה שלא תשוב תפלתו ריקם:", + "ויאמר (על כן נקוה לך) ואח\"כ ישהה מעט ואם יש לו עת לקבוע ללמוד אחר תפלת המנחה מה טוב ומה נעים חלקו לקיים ילכו מחיל אל חיל כמו בתפלת שחרית לחבר זה עם זה ואם לאו בר הכי הוא או שא\"א לו לקבוע באותו זמן כי מאבד פרנסתו או משאו ומתנו ילך ויעסוק במלאכתו להחיות נפשו ונפש בניו ובני ביתו ולא יתעכב בענין שיוכל לקבוע למוד קודם תפלת ערבית כל א' כפי ערכו והשגתו וכפי יכולתו וישב בה עד שיגיע זמן ערבית ובהגיע זמן ערבית והיא אחר שקיעת החמה אין לו לעשות שום מלאכה ולא שום ענין קודם שיתפלל ויקרא ק\"ש כמו שמצינו בברכות פרק קמא כשבא אדם מן השדה בערב לא יאמר אוכל קמעא ואשתה קמעא ואח\"כ אתפלל ואקרא קריאת שמע ונמצא חטפתו שינה אלא בא מן השדה בערב אם רגיל לקרות קורא אם לשנות שונה עד שיגיע זמן ק\"ש ויתפלל. הנה שאפילו לאכול ולשתות אין מניחין אותו ואין לומר דהיינו כשבא בערב והיא לילה שכבר התחיל זמן ק\"ש ואיך יוכל לעשות דבר עד שיקרא זה אינו דאם כן אמאי נקט בא מן השדה בערב היל\"ל בלילה:", + "ועוד שאין דרך לבא מן השדה בלילה אלא סמוך לשקיעת החמה. ועוד דא\"כ למה ליה לומר אם רגיל לקרות קורא וכו' יקרא ק\"ש תיכף ויתפלל אלא ודאי שמע מינה דאע\"ג דעדיין לא הגיע זמן ק\"ש שהיא יציאת הכוכבים כיון ששקעה החמה והוא זמן לתפלת ערבית אין לו לעסוק בשום מלאכה עד שיתפלל וכן ראוי לכל בעל נפש להזהר מזה ואחר שקיעת החמה לא יעסוק כי אם בשירות ותשבחות ותהלות ה' בב\"ה להמנות מי' הראשונים ושכרו גדול כמו שביארנו גודל שכר המקדים והמאחר בבהכ\"נ. ונ\"ל שגדול שכר המקדים בערב מן המשכים בבקר מפני שבבקר אין לו שום עסק מו\"מ ומלאכה לעשות ואין לו דרך אחר אלא לבא לבהכ\"נ ולהתחנן לפני אלהיו ית' אבל בערב שהוא עסוק במלאכתו וצריך לגמור עניניו וכל חפציו ומניח הכל ובא לב\"ה לבקש חפצי שמים שכרו גדול כפול ומכופל ובפרט אם הקדים לבא משקיעת החמה ואינך והוא בב\"ה יחידי מצפה ומקוה שיבאו העם להתפלל שהוא חשוב בעיני המלך הרבה מאד וגבור יקרא לו אחר שכבש את יצרו לבטל עצמו מכל עסק ורץ כצבי לרא\"ש והוא י\"ו ישלם לו שכרו בעה\"ז ובעה\"ב ובזה יאריך ימיו ושנותיו כמו שמצינו בצוואת ר\"י את בניו קדימו וחשיכו בבי כנישתא כי היכי דתוריכו חיי. וכן המאמר הזה אפשר לדקדק כי הקדמת הערב הוא העיקרי כד\"א אקדימו ואחשיכו והוא על הקדמת הערב בלבד ולא אמר אקדימו על השכמ' הבקר ואחשיכו על הערב דא\"כ מה ענין אחשיכו לבד על הערב והלא כל העולם מחשיכין להתפלל תפלת ערבית ומה היתה הצוואה יתירה על כל אדם והלא אין נמנעים מכך כל העולם אלא ודאי הצוואה היתה שיקדימו לכל אדם וימנו מי' ראשונים וא\"כ היה לו לומר אקדימו בצפרא וברמשא כי וכו' ומדלא הזכיר הקדמת הבקר נראה שההקדמה חוזר לערב והענין א' הוא ולא קאי אבקר וערב אלא אערב לחודיה ומכ\"ש בבקר ולא הוצרך להזהירם עליו. אבל אפשר לומר דלעולם הם ב' ענינים ואקדימו קאי אבקר ואחשיכו קאי אערב ושייך לומר ל' הקדמה אבקר כי עדיין לא נכנס אדם שם וכל הלילה סגור וצוה אותם וזרזם ע\"ז שיהי' הם הקודמין לכל אדם בערב אבל לא שייך לשון הקדמה עיקרית כיון שכבר באו אנשים ונכנסו שם כל היום אבל לשון אחשיכו שייך שיקוו שם לחשך ולא יקדים החשך לביאתם לב\"ה:" + ], + "Order of Arvit": [ + "עוד אפשר לומר דאקדימו ואחשיכו על שניהם כא' אמר דאפילו על הקדמת הבקר שייך אחשיכו משום דצריך לבא בעוד שהחשך בעולם קודם אור הבקר. ולא אמר אחשיכו לבד משום דתפלת ערבי' צריך הקדמה קודם החשך ולא סגו בהחשכה לבד ויהיה פירוש הדברים כך בבקר אקדימו בענין שתחשיכו שיהיה קודם אור הבקר. ובערב אקדימו בענין שתחשיכו אתם אחר הקדמתכם ולא שכבר הוא חשך וכל עניין נדרש כפי ענינו כשהחשך מוקדם לאור ההקדמה הוא החשך וכשהחשך מאוחר ההקדמה היא קודם החשך ולעולם הוא נמצא בשתי החשיכות וזה הטעם הוא יותר צודק מפני שנמצא שמצווה על הב' ענינים ולא על הא' לבדו ועל הענין שכתבתי הטעם הראשון מספיק: עוד טעם אחר שראוי להזהר בהקדמת תפלת ערבית מפני שתחלת היום הוא הערב שיכנס היום שימצא בב\"ה מודה ומשבח לאדון הכל י\"ו ויעיד עליו אותו היום איך הוא עבד נאמן ליוצר בראשית י\"ו ועובד מאהבה ובנפש חפצה ושוקד על דלתותיו יום יום ר\"ל שתופס מיום זה ומיום זה ושמניח כל עסקיו וכל חפציו ובא לו לגמור ולקיים חפצי שמים ודאי שכרו גדול ועבודה גדולה עבודתו: וכשהגיע זמן ק\"ש של ערבית והיא יציאת הכוכבים יתפללו הקהל ערבית ויתפלל עמהם ולעולם ישתדל אדם להתפלל תפלתו עם הציבור וטובה לו הרבה מאד שאין מדקדקין בעיון תפלתו אלא מתערב' עם תפלת הציבור ואינה חוזרת ריקם ואם הקהל מקדימין להתפלל קודם זמן ק\"ש לא יתאחר מפני כך אלא יתפלל ויקרא עמהם שאין לפרוש עצמו מן הציבור בשום ענין ולא יקרא אותה ק\"ש לשם חובה אלא כקורא בתורה כדי שלא לפרוש עצמו מן הציבור וכדי לסמוך גאולה לתפלה ואחר יציאת הכוכבים יקרא ק\"ש פעם אחרת בעונתה לצאת י\"ח ולקיים מצות אלהיו עליו כתקנה ולא יאמר שום ברכה כלל אלא אם ירצה יאמר ברכת אהבת עולם הסמוכה לה וחותם בה בלא הזכרת שם ומלכות ודי לו בזה ולא יכניס עצמו בספק והיא עיקר היראה להתרחק האדם בכל עניניו מן הספיקות כדי שלא יבא לידי מכשול עון וכן בתפלת ערבית של שבת שמקדימין הקהל להתפלל בעוד היום יתפלל עמהם ואח\"כ יקרא ק\"ש בזמנה ואח\"כ יקדש על היין ואין לקדש קודם הק\"ש דתדיר תדיר קודם ויכוין בברכותיו כראוי לו והם ד' ברכות ב' לפניה וב' לאחריה וצריך לכוין בכל א' מהם כראוי לה ובפרט ברכת אמת ואמונה שמספר ביציאת מצרים ובגאולה שצריך לכוין בה לתת שבח והודאה לשמו י\"ו על כל הטוב שהטיב עמנו והגמול שגמלנו להוציא אותנו מעבדות לחירות והוא מצוה לספר ביציאת מצרים ביום ובלילה כמו שדרשה בן זומא מפסוק כל ימי חייך וכן בהשכיבנו שהיא הגאולה אריכתא להתחנן לפני הש\"י שכמו שגאלנו ממצרים והצילנו מכמה מקרים ופגעים רעים כן ישמרנו מכל דבר רע ומפחד לילה וחותם שומר עמו ישראל והוא כעין גאל ישראל ויאמר קדיש ולא הוי הפסק בין גאולה לתפלה כי הקדיש מעין הגאולה הוא שיתקדש שמיה רבא במהרה בימינו ויצמח פורקניה ויסמוך גאולה לתפלה כי כל הסומך גאולה לתפלה אינו ניזוק כל אותו היום ושכרו גדול כמו שמצינו בחזקיה מלך יהודה ששבח עצמו והטוב בעיניך עשיתי ואמרו חז\"ל שסמך גאולה לתפלה ולא שנא בבקר לא שנא בערב צריך לסמוך וענין הסמיכות הוא שיש לו בטחון בהש\"י על כל אשר עשה ביציאת מצרים לאבותינו ולנו ומאמין אמונה שלמה שבידו הכח והיכולת לעשות כזה וכזה ובידו להפיק ולגמור כל צרכי דבריו ולכן הוא סומך תפלתו להבטחה הזאת להורות שהוא שואל ממנו כל צרכיו וכל עניניו ומבלעדיו אין סומך ואין עוזר ובהיות כוונתו שלמה בענין הזה ומתפלל אליו בכל לבו ומקבל אותו לאדון ולפטרון והוא כעבד המבקש פרס מרבו להחיותו כי זולתו אין לו חיים ודאי שכרו גדול וצדקה יחשב לו בהאמנה הזאת וכל אותו היום לא יאונה אליו כל רע ולא יארע דבר תקלה על ידו יען כי נשען על הצור ב\"ה והיה ה' מבטחו: וענין חזקיה לא היה משתבח על פעם אחד שסמך ולא פעמים ושלש אלא שהוא היה מוחזק בזה כל ימיו מגודל הבטחתו והאמנתו הגדולה:", + "ויתפלל תפלתו בכוונה ראויה כשאר התפלות ולא יחשוב בלבו לאמר אחר שכבר אמרתי זאת התפלה וזה הנוסח בבקר ואחר כך במנחה והנני מתפלל אותה בערב וכן למחר וכן למחרתו איך יהיה לי כוונה בדבר מורגל ושגור כ\"כ בפיו א\"א לכוין כי כל דבר שנתיישן פעם אחר פעם בעיני האדם הנה הוא לו למשא כבד ולא שת לבו עליו וכן בק\"ש שאומר אותה פעמים בכל יום בבקר ובערב ואיך יוכל לכוין בה לז\"א ז\"ל (אשר אנכי מצוך היום על לבבך) יהיו נחשבים בעיניך כאלו היום נתנו והוא כדיוטגמא חדשה הבאה מאת המלך שאזני כל העם לשמוע פתגם המלך ומה שגוזר בתוכה כדי לגמור ולקיים עליהם כן ראוי לכל אדם שיחשוב אלו הדברים שהם חדשים מקרוב באו ויכוין בהם כראוי לגמור ולקיים מאמר המלך ממ\"ה הקב\"ה:", + "וכן בענין תפלותיו כשבא להתפלל תפלתו לא יחשוב כל תפלות שהתפלל אלא יחשוב שמעתה נכנס להתיצב ולהתפלל לפני מלכו ש\"ע י\"ו:", + "וצריך שיעמוד בפחד ורעדה גדולה לשאול ממנו כל הדברים הצריכין לו ולהתחנן בכל תחנה וכל בקשה כעבד העומד בפני רבו ומבקש ממנו צרכיו ושופך את נפשו שלא ישיב את פניו ריקם. ועוד שאם הוא מואס בתפלותיו לומר אותם פעם אחר פעם גם הקב\"ה ימאס בהם ולא יפיק רצונו למלאות לו שאלתו להכין לו בבקר ובערב ובצהרים וכיון שהם לצרכו שצריך להם בכל עת ובכל שעה וכולי האי ואולי למה קץ נפשו בהם ומאבד עצמו לדעת ואסור לרחם עליו. וכן ארז\"ל על פסוק מסיר אזנו משמוע תורה וגו' לומר כי האומר על דבר שכבר למד או שכבר שמע למה אחזור ללמוד או לשמוע הרי למדתי או שמעתי כמה פעמים ועל כן מסיר אזנו משמוע תורה גם תפלתו תועבה כי בתפלות שהוא מתפלל לפני מי שאמר והיה העולם בכל יום ג\"פ והוא שומע ועונה ומכין לו טרף ומזון לכל יום ויום ואינו מואס בתפלותיו גם הוא לא ימאס בתורתו. אבל אם הוא מואס בתורתו כך גם הוא יחשוב תפלתו לתועבה ולא יענה אותו וגעלה נפשו אליו כיון שהוא גועל בתורתו וכל מה שעושה אינו אלא להנאתו ולתועלתו:" + ], + "One Hundred Blessings": [ + "וטוב לאדם לכוין בברכותיו ולמנות אותם מתחלת הלילה א' לא' למצוא חשבון למען דעת כמה ברכות הוא מברך שלא יפחות מק' בכל יום וכל המוסיף מוסיפין לו. ומפני שתפלת ערבית בתחלת הלילה והיא התחלת היום שהיום הולך אחר הלילה צריך להתחיל ולמנות מתפלת ערבית ויהיו ברכות ראויות להמנות שיברך אותם בכוונה ראויה דאי לאו הכי ברכות פסולות איקרו ואינן ראויות למנין אדרבא לחטא יחשב לו ח\"ו ומה טוב חלקו ומה נעים גורלו אם יוכל למנות אותם כלם בכוונה כי ודאי עשה רושם למעלה ומברכותיו יברכו עליונים ותחתונים. כי ענין סוד מאה ברכות הוא ענין נשגב עד מאד ונורא כי לא על חנם אז\"ל מה ה' אלהיך שואל מעמך א\"ת מה אלא מאה וכיון שהש\"י אינו שואל מעמנו כ\"א הדבר הזה בלבד דבר גדול הוא:", + "והענין הוא כי כל העולמות אינן מתקיימים כ\"א מצד הפעולות הטובות הנעשות למטה כי צדיק יסוד עולם ואם אין צדיק אין עולם מתקיים ומברכתו יבורכו כל צבא השמים מרום רקיעא עד תהומא. וא\"כ כשהאדם השפל משגיח עליו ומתבונן בברכותיו לומר אותם כראוי הבל אותם הברכות עולה ובוקע כל האוירים עד שמגיע לפני כסא כבודו והקב\"ה כביכול מתעטר בו ושמח שמחה גדולה באותו שבח העולה מאת אדם נגזר מאדמה כי מחומר קורץ ומתעלה בו ומכין לו מחיה ומזון ונותן טרף לביתו פותח את ידיו ומשביע לכל חי רצון אבל פחות מק' אין הדבר נגמר כאשר ידוע ליודעי חן. ויום השבת שנמנעים ממנה כמה ברכות י\"ב בכל תפלה צריך בעל נפש להזהר כדי להשלים ולכוין בכל הברכות העולים לקרות בתורה ובז' ברכות של מפטיר ויעלו לו ואם הוא המפטיר בעצמו מה טוב ומה נעים גורלו כי מברך ז' ברכות כחתן בתוך חופתו ואם לא בא לידו כדי להשלים כבר אמרנו בגמרא ממלי להו באספרמקי ומגדי וכן בי\"ט אבל בי\"ה הוא טורח גדול למצוא צד להשלים כי כשאנו מונין אין אנו מוצאים אפילו שמונים כיצד ה' תפלות ל\"ה ברכות ברכות הבקר עד ברכת התורה י\"ט ברכות ב' של ברוך שאמר וחתימת ז' ברכות דק\"ש הם כ\"ח ול\"ה הרי ס\"ג וי\"ד של הפטרות הם ע\"ז הרי חסרים מהמנין כ\"ג ואם נאמר שיכוין לברכות הקוראים בתורה מי הוא המכוין בהם. ולכן ראיתי טוב ליקח מעט בשמים או הדס ומשעה לשעה יריח בה ויברך ולא מצאתי תקון אחר קרוב מזה אחר שאינו יוצא מב\"ה והחכם עיניו בראשו להבין ולהשכיל כל הענינים על מתכונתו ואין אנו חוששין אם הוא נוהג בכך להריח בעצי בשמים כל שעה ולא עוד אלא שאנחנו מבקשים ביום הזה כל דבר עינוי ואיך יעשה ההפך דכיון שעושה הדבר לש\"ש אין לחוש ודי לנו מה שאסרה תורה וגדר שגדרו חכמים עלינו ועוד דתענוג נשמה הוא זה ולא תענוג דגוף כמ\"ש רז\"ל בפ' כל הנשמה תהלל יה איזו דבר הוא שהנשמה נהנה ממנו ולא הגוף זהו הריח וע\"כ אין חשש לתענוג הנפש ואע\"ג דכתיב כל הנפש אשר לא תעונה היינו נפש הבהמי הנקשר עם הגוף אבל הנשמה אין לה ענוי מזה וכן הוא ענין וכפר עליו מאשר חטא על הנפש שציער עצמו מהדברי' שהנפש מתהנה מהם ואין לנו עסק בדרש הזה כי אין זה מקומו: ואחר שהתפלל תפלת ערבית צריך לקבוע עתים לתורה כאשר עשה בבקר כמ\"ש והגית בו וגו' וצריך שיהיה קודם אכילה כי מקשה התפלה עם תלמוד תורה והיא מצוה רבה ומקיים ילכו מחיל אל חיל ויזכה לראות פני שכינה כמו שדרשו זלה\"ה. ועוד שאין ראוי לאכול קודם אחר שזה תענוג הנפש ומזונה וזה תענוג הגוף ומזונו ראוי לו להקדים מזון הנפש למזון הגוף ועוד כי אכילה מביאה את השינה ולא יהיה לו אפשרות ללמוד מן השינה שבעיניו ותנומה שבעפעפיו. ואם הוא רעב וצמא ואין לבו פנוי ללמוד יטעום מעט ליישב את לבו ויעסוק בתורה ואח\"כ יגמור סעודתו כראוי ולא יאמר אקום באשמורת הבקר ואקבע למוד כראוי ולמה לי לקבוע קודם אכילה ולא אחר אכילה זו אינה טענה שאין לו להניח הודאי מפני הספק מי יודע אם יתגבר עליו שנתו או איזה דבר יעבור ולא יוכל לקבוע למודו ולזה אין להחמיץ את המצוה הזאת ואם מתבטל מן התורה יש בטלים הרבה כנגדו לכן כל בעל נפש צריך שתהיה לו שעה קבועה בלילה ללמודו קודם שישן אם אפשר קודם שיאכל מה טוב ומה נעים ואם א\"א לו לעכב סעודתו יקבע אחר הסעודה ולא יבטל אותו קביעות על שום דבר שבעולם כמו שביארנו בקביעות היום וצריך שילמוד תורה נביאים וכתובים ומשנה וגמרא ולא יעבור מזה ביום ובלילה ובנקל יכול האדם לקבוע כל זה כמו שבארנו. ואם יש עמו בן או תלמיד ילמוד עמו כדי לקיים ביום ובלילה לא יעבור עליה וזה מן המצוה שיכול האדם לקיים כל יום ויום ואע\"פ שאין לו בנים ולא תלמידים או שאינו בר הכי לפחות יתחבר עם חבירו להתוכח על איזה דבר או ענין ועכ\"פ יצא מביניהם תועלת שילמדו זה מזה איזה דבר או ענין. ואם אפשר לו להתחבר עם חברה לקבוע למוד בלילה מאיזה למוד שיהיה אם מקרא מקרא ואם משנה משנה ויאמרו קדיש על קריאתם הנה מה טוב ומה נעים וכן ראוי לכל בעל נפש להתחבר עם העוסקים בלמוד בין ביום ובין בלילה כדי שימנה מהם ויש לו שכר וזכות עמהם:", + "ואחר שיגיע עת האוכל יטול ידיו כראוי ויברך בכוונה ויסמוך נטילה לברכה ולא יזוק כל אותה סעודה ויאכל מאכלו בכובד ראש ויהי' כוונתו להברות גופו לעבודת אלהינו ית' וית' ולא תהיה הכונה להתענג באותו שעה ולמלאות גרונו כי זה דרך עמי הארץ והסכלים אשר לא שתו לנגדם עוד אבל מי שהוא בעל נפש וירא שמים אין לו להתהנות מן העה\"ז בשום דבר כי אם על צד הכנת בריאות אבריו ולהשלים חפצי שמים כמ\"ש למעלה על פסוק בכל דרכיך דעהו והוא עיקר גדול להכניע היצה\"ר מגופו של אדם ויתדבק בטהרה ובקדושה ולא ידע דבר רע ולא יבא שום תקלה ע\"י וחפץ ה' בידו יצלח:" + ], + "Order of Bedtime Shema": [ + "ואחר אכילה אם יש לו לעסוק בשום מלאכה יעסוק בה קודם שישן כדי שיניח מקום באשמורת לעסוק בתורה כי היא שעה פנויה ראויה ללמוד ואם לאו יחזור ללמוד בעוד שהוא ניעור עד שיכבוד עליו השינה ויברך ברכת המפיל חבלי שינה על עיני (ונ\"ל שהברכה הזאת אין לברכה בכל שעה שרוצה לשכב עד שיראה הוא בעצמו שהשינה באה עליו ועפעפי עיניו נאחזות לישן. כי איך יברך המפיל שינה ועדיין השינה לא באה אלא שהוא מכין לה מקום שתבוא ודאי ברכה לבטלה היא):", + "ולפי שראיתי הרבה בני אדם טועים בזה הענין ובכל עת וזמן שמבקשים לשכוב על מטותיהם מברכין כתבתי זה כי ראוי לכל ירא שמים להזהר מזה ושלא יברך אותה כ\"א בשעה הראויה לה והוא טעם נכון ואחריה יקרא ק\"ש עד פ' והיה אם שמוע ואע\"פ שקריאת' להגן היא ג\"כ מצוה לקבל עליו עול מלכות שמים סמוך למטתו והטעם משום דשינה א' מס' במיתה וקודם שיפטר מן העולם ראוי לו לקבל עול מלכות שמים עליו ואהבתו ויראתו ועל ענין זה נוהגים לומר וידוי ש\"מ ויפה הם עושים כי אין האדם יודע את עתו וכמה אנשים ראינו ששכבו על מטתם ולא קמו ממנה ומה תהיה מן הנשמה ההולכת כך פתאום לפני אדוניה ולא הביאה דבר מה בידה וע\"כ ראוי להתודות וידוי כללי ופרטי מכל מה שעבר אותו היום וישאל מחילה מכל מי שציער אותו או דבר כנגדו ואם אחרים ציערו אותו ודברו כנגדו ימחול להם מחילה גמורה מלב ומנפש מחילה החלטית וכן מצינו חסידים הראשונים שהיו עושים כן קודם שישכבו על מטתם ואומרים שרי ליה מריה לפלוני שעשה לי כך וכך וכן ראוי לכל בעל נפש וזרע הקדש לעשות ואע\"פ שהחטא הוא גדול שהלבין פניו ברבים אפ\"ה יעבור על פשע כמו שמצינו בש\"י רם על כל רמים שעובר על כל פשענו כמה וכמה פעמים ואינו מבקש אחרינו ואיך אנחנו יתושים אפלים שפלים מבקשים אחר אנשים אחים כולנו בני איש א' ואולי גדולים וטובים ממנו להנקם על פשעיהם ולנטור איבה חלילה חלילה לזרע אברהם אב הרחמים לעשות כדבר הזה וכן דהע\"ה ביושר דרכו היה משבח עצמו על המדה הגדולה הזאת ואמר אם גמלתי שולמי רע וכו'. ואח\"כ יאמר פסוקי דרחמי כל א' כפי דרכו וכל המוסיף הרי זה משובח ושומר מצרת נפשו וישתדל שלא ישקע בשינה אלא מתוך ד\"ת כדי שתתראה נשמתו לפני בורא עולם י\"ו מתוך ד\"ת וכן יחמול עליו בעל הפקדון להחזיר לו נשמתו מחודשת מכל טוב כמ\"ש חדשים לבקרים רבה אמונתך וענין הפסוק הוא לומר לנו שאין נאמנותו ית' ויתעלה כנאמנות של ב\"ו כי נאמני ב\"ו כשחוזרים פקדונם הלואי יחזירו אותו כאשר ניתנה להם מבלי תוספת ובלי מגרעת והוא דבר בלתי אפשר בידם לעשות כי עכ\"פ כל יום ויום המתחדש על איזה דבר שיהיה כלה ואבד כי כל דבר הווה נפסד אבל נאמנות ה' י\"ו חוזר הפקדון המופקד אצלו בתוספ' טובה ומחודש ממה שהי' כשמפקידו אצלו. וזהו ענין רבה אמונתך גדולה ורבה הוא אמונתך עד מאד שלא כדרך האמונות והיא לפנים משה\"ד ומפני שהאמינו בו ובטחו בישועתו ואינו דן את האדם לפי מעשיו ולהתפרע ממנו בזמן שהפקדון בידו מפני אמונתו הגדולה וכן ראוי לכל אדם ללמד מדרכי קונו ית' וית' וכ\"ז שחבירו בטח בו למסור בידו איזה דבר או ענין ונמצא שיש לו אצלו איזה טענה או תביעה לא יעכב פקדונו מפני כך אלא יחזור לו את שלו ויתבע אותו לדין ואע\"פ שיהיה חמסן או אלם יעשה הוא את שלו והוא את שלו והרבה פתחים למקום לפתוח להולך בדרכיו ואינו מקפח שכר שום בריה כמ\"ש דהע\"ה אשרי איש ירא את ה' וכו'." + ], + "Conjugal Conduct": [ + "ואם היה נשוי אשה יקדש עצמו במותר לו וכבר דברו אחרים בזה כל הצורך איך יתנהג האדם עם אשתו בשעת תשמיש והכלל העולה הוא שיעשה אותו מעשה באהבה וחבה ברצונה ומחשבתו בה וכוונתו לקיים המצוה ולא ירבה דברים עמה כמ\"ש מגיד לאדם מה שיחו אפי' שיחה קלה שבין איש לאשתו שלא לצורך תובעין אותו לדין עליה וזנ\"ל פי' באשתו אמרו ק\"ו באשת חבירו על זה הענין דהיה נראה פטור ומותר עליו כיון שנתן לו רשות מה לי מעט מה לי הרבה אפילו הכי הקפידה תורה עליה והשתא ניחא דקאמר באשתו אמרו דהיכן אמרו ואם הענין הוא תקנה שתקנו לא מצאנוה בשום מקום שאסרו חז\"ל לדבר איש עם אשתו כדי שיבא על זה ק\"ו באשת חבירו אבל עכשיו שמצאנו פסוק מפורש מגיד לאדם מה שיחו ופירשו בקבלה אפילו שיחה קלה שבין איש לאשתו יבא הק\"ו כראוי לאסור כל דבר באשת חבירו שנאסר עליו וא\"כ ראוי לאדם שלא להשתמש באשתו קודם שישן סמוך לשכיבתם כי מתוך שהם נעורים מתלהבים ביצה\"ר וא\"א שאותו זווג יהיה קדוש לגמרי אם מצד עניינם אם מצד שאפשר שהוא או היא הרהרו בדבר אחר ביום ואין המחשבה נקיה. זאת ועוד כי אין ראוי להסיח דעתו מקדושת הש\"י אשר קבל עול מלכותו עליו להפטר מן העה\"ז כאשר כתבנו שצריך שישקע בשינה מתוך ד\"ת וקדושה אבל אחר שכבר נרדמו שניהם וישנו כבר נתבטל קצת היצה\"ר שלהם וכל העולם שקטו והמחשבה נקיה וטהורה אז ודאי הוא שעת רצון ועונה ראויה לעונה ואעפ\"י שאמרו שהעונה צריכה להיות אחר חצות הלילה מי שיכול לכוין טוב הוא מפני שכל כחות הטומאה מתמעטים והולכים והקב\"ה משתעשע עם הצדיקים בג\"ע והנשמה הנחצבת בזמן ההוא אין רע יורד עמה בפרט כשהוא בליל שבת אחר חצות שהוא טוב מכל צדדיו ומי ומי זוכה לזה ולזה אמרו עונתן של תלמידי חכמים מלילי שבת ללילי שבת שהם יודעים לכוין כראוי. ואם תאמר אחר שהוא כן היה ראוי שיהיו בניהם של ת\"ח שלמים וחכמים ומלאים דעת ויראת ה' והרי ראינו כמה וכמה יוצאים לתרבות רעה. וכמה בני עמי הארץ רובם ת\"ח כמ\"ש ז\"ל בבני עמי הארץ שמהם תורה יוצאת ואם כן מה תועלת בכוונה ובשעה הראויה. הקושיא נראה חזקה וקשה עד מאד אבל כבר תרצו לזה שהקב\"ה מבקש ומסבב סבות וחושב מחשבות לבלתי ידח ממנו נדח ושוקל כל הענינים כולם במאזני צדק ואמת. וכשיש איזו נשמה שלא נשלמה שהיתה רעה וחטאה ואותו ת\"ח מכוין בדעתו להביא נפש לעבודת אלהיו י\"ו והוא י\"ו שולח על ידו אותו נפש של אותו רשע כדי להזדכך עם נשמתו הטהורה ויועיל לו להסיר ממנו כל החלודה אשר עליו וזוכה בזה אותו צדיק שמביא לעולם קיום נפש א' להשיבו אל אביו ומי יתן טהור מטמא וזאת סברת רז\"ל. ואע\"פ שסוף סוף אינו משתלם אפ\"ה השלמות הוא בערכה בערך מה שהיתה. ואם הנפש הזאת היתה משתלחת ע\"י אחר ובמקום אחר שאינו הגון לא היתה לה רפואות תעלה למכותיה ותאבד הנפש ההיא לגמרי זאת היא כמדומה לי ששמעתי אבל אינו מרוה את הצמא ואפשר לומר טעם אחר שהרי לא מצינו כל בניהם של ת\"ח שאינם זוכים אלא יש מהם כך וכך וכן בבני עמי הארץ יש ויש. ואין התימא אלא איך אפשר להיות שבני עמי הארץ יצאו לאור ובני ת\"ח לא כן. ומשז\"ל הזהרו בבני ע\"ה שיצא מהם תורה לא שללו שמבני ת\"ח אינו יוצא ח\"ו אלא לומר שלא יאמר אדם כיון שבן ע\"ה הוא זה אין לטרוח עמו ולהשגיח עליו ללמדו תורה כיון שאביו ע\"ה היה מעשה אבות יעשו בנים ולא יצליח בלמודו אלא צריך להזהר בהם כי ראוים הם לצאת מהם תורה כמ\"ש יזל מים מדליו כו' כי לפעמים באפרקסתו של עני מרגניתא נמצאת והכל כאשר יודע רבון הכל ית' וית' ותרצו חכמים לזה למה ראוים בני עמי הארץ לצאת מהם תורה יותר מת\"ח מפני שאין מברכין על התורה תחלה והענין הוא שהת\"ח שתורתו אומנותו צריך להזהר בכבוד תורתו בכל עניניה ובפרט לברך עליה קודם הלמוד בכל פעם שצריך לברך ולברך בכוונה שלימה לשבח לאדון הכל י\"ו ששם חלקנו בתורתו ולפעמים הת\"ח מתרשל מזה בברכה שאינו מדקדק בה לאומרה ותולה שאינו צריך לאומרה שכבר בירך ואם היה מדקדק על זה נמצא מחויב לברך והרי נתרשל לברכה ולפעמים אינו מדקדק בכוונת התיבה וג\"כ מזה שאינו חושש לכבוד תורתו כדין וכשורה וא\"כ מודדין לו מכ\"מ ואין מנחילין אותה לבנו אבל ע\"ה לא שייך ביה זה הטעם ולא זה העונש לכן ראוים הם שתצא תורה מהם. עוד קרוב לזה הטעם אפשר לומר טעם אחר ואע\"פ שנאמר שבני עמי הארץ ראוים יותר מבני ת\"ח מפני ששעת הזיווג צריך לכוין בה כוונה ראויה. ולכן ת\"ח שראוים לכוין בה כראוי מדקדקין עמהם כחוט השערה ואם נמצא בדבר מה שלא כראוי נפסלה כוונתם והרי היא כמי שאינ' וההעדר טוב ממציאות רעוע וחסר ועל זה אינו יוצא אותו הפרי נגמר כראוי אחר שאין לו יסוד שהי' ראוי להיות לו אבל עם הארץ אינו יודע כלום שום כוונה אלא כסוס כפרד אין הבין ונוצר משם גולם ראוי לציור אפשר שיעשו ממנו דבר חשוב ונחמד והוא טעם דק צריך למשמש בו בשכל:", + "עם היות שלפי האמת כל ג' הטעמים אמת והכל לפי מה שהוא אדם ובזה לא נשאר לנו ספק כלל ועיקר והרבה גדר פרישות צריך אדם לגדור עצמו בשעת תשמיש וכל מקום שיש בו גדר ערוה יש בו גדר פרישות וטהרה אמרו בזוהר אל תהיו כסוס כפרד אין הבין אלו הם שאין מדקדקים בעצמם בשעת תשמיש בבושת פנים וביראה אלא מנהיגים עצמם כבהמה שאין לה בושת פנים משום דבר אלא עושים מעשיהם ויבא מה שיבא ואינם חוששים לכבוד ה' ית' וית' אשר הוא טהור ומשרתיו טהורים וצוה לנו קדושים תהיו כי קדוש אני ואז\"ל הוו פרושים מן העריות והיינו יותר ממה שצותה תורה לנו לגדור עצמינו שלא לבא לידי טומאה וכן אמרו והייתם קדושים לאלהיכם קדש עצמך במותר לך וזה הראוי להקרא קדוש שמקדש עצמו על קדושתו. דאם ענין הקדושה הוא על קיום המצות לא שייך לומר קדושים תהיו והייתם קדושים שהרי קדושים ועומדים הם בקבלת המצות שנצטוו אלא ודאי זו היא קדושה יתירה שמקדש אדם עצמו על קדושתו להיות פרוש וגדור מן הערוה כדי שלא יבא לידי טומאה וכן אמרו ברבינו הקדוש שנקרא כך על שלא הושיט ידו מטיבורו ולמטה וכל הרודף אחר התאוה והחמדה ועצת היצה\"ר ותחבולותיו כמו מכחישי ה' שמבקשים דבר מה להרבות יצרם ותאותם ועושים מעשה על ככה הן מאכילות ושתיות או סיכות והם מסטרא דמסאבא אשר מטמא כל הנוגע בה ואין להם חלק באלהי ישראל הקדוש והטהור יתברך וית' ואנחנו עמו וצאן מרעיתו חלקו ונחלתו צריכין אנו להתקדש בקדושתו ולאהבה וליראה אותו אין אדם זוכה ליראה אלא על ידי הפרישות והקדושה שיגדור עצמו בכל דבריו ועניניו ובפרט בענין אות ברית קודש שצריך ליזהר הרבה במאד מאד בשמירתו כי הוא מקום מוכן משכב ומושב של יצה\"ר ולא מצא מקום סמא\"ל להתגבר על יעקב כי אם באותו מקום שנגע שם ויוכל לו ותקע כף ירך יעקב ומפני תוספת קדושה שבו יש לו אחיזה שם כי כן דבריו של שטן להתחבר במקום היותר קדוש ופרוש כדי להעביר הקדושה משם ולהניח לו מקום לכף רגלו וזה הטעם הוא שהמת מטמא בכל דבר משום שהסטרא אחרא מבקש לו מנוח לנוח באותו גוף הקדוש אשר הוא משכן ומושב לנשמה הקדושה והטהורה ובעוד שהיא בקרבו אינו יכול לנוח. ובהתפרד' מן הגוף אז מצא לו מנוח ושולט בו כרצונו מה שאין כן במכחישי ה' כי בחייהם קרוים מתים ומה לי חיים מה לי מתים לעולם הם במצב אחד ומפני שאין אבר בגוף האדם אשר מבדיל בין קדש לחול כזה ולא נקרא גבור שלם כראוי אלא מי שמתגבר על יצרו במקום הזה וכובש אותו תחת ידו ומעלתו גדולה עד מאד עד כי מפני זה נקרא צדיק והוא יסוד עולם וכן מצינו ביוסף שלא זכה להקרא יוסף הצדיק יותר מכל אחיו אלא מפני מעשה שבא לידו וכבש את יצרו וכן בנימין נקרא צדיק מפני שכבש מעינו כל אותן שנים מפני צרת אחיו יוסף ואין ניכר מעלת האדם וקדושתו ופרישותו אלא בענין האבר הזה וכל הענינים האחרים לנגדו כאין ומ\"ש חז\"ל כל הגדול מחבירו יצרו גדול ממנו לא אמרו אלא בענין האבר הזה שאם נאמר על שאר עבירות גזל וגניבה וחלב ודם הרי אנו רואים שאין לגדולים תאוה בהם כלל לא מעט ולא הרבה ויצרם כבוש וחלל בקרבם בענין זה אלא ודאי לא נאמר אלא על הדבר הזה שכל מי שהוא בקדושה ובפרישות יצרו מתגבר עליו להעבירו כמו שמצינו כמה מעשים בגמרא בענין זה ואנו רואים בעינינו התגברות יצה\"ר על דבר זה ולולי ה' שהי' לנו להתגבר עליו כמעט כסדום היינו לעמורה דמינו. אבל ישראל קדושים מובדלים מהם כדי להתרחק מצד הטומאה כל האפשר וצריך כח גדול וחזק וגדרים גדולים שיוכל להמלט ממנו כי כל מצודיו וחרמיו רובם בענין זה ואינו מבקש מן האדם אלא כשיכנס מעט כי הוא יכניסהו הרבה ואח\"כ יוציאהו מן העולם. וכן אחז\"ל אבר קטן יש באדם משביעו רעב מרעיבו שבע והענין הוא לפי דרכנו כי האבר הזה הוא קטן בכמות אבל גדול באיכות שאם האדם משביעו רוצה לומר להשלים תאותו וחקו למה שהוא ואפי' יהיה במותר לו אין לו תקנה אח\"כ אא\"כ יבקש לו לעולם כדי להשביעו ומן המותר ידיחנו אל האסור ולא ימצא מנוח לכף רגלו עד שיטרידהו מעט מעט מן העוה\"ב ומהעוה\"ז וכן אמרו חכמי הרופאים א' מאלף מת ממיתת עצמו והשאר מרוב תשמיש שמביא עליו חלאים רבים ורעים אבל מי שיש לו שכל להרעיבו ולא ימלא לו כל תאותו אלא פעם רחוק מפעם כגון מליל שבת לליל שבת יחליש כחו והוא מעצמו יתבטל ממנו ולא ירדוף אחריו וזה הפי' ראוי מצד עצמו והוא אמת ממה שאנו רואים בעינינו עם היות שיש פי' אחר:", + "הכלל העולה בידינו הוא שצריך האדם להזהר הרבה מאד מאד בענין זה ויגדור עצמו בגדרים וסייגים בשכל ובחכמה להתרחק מן החטא והיא שלא יושיט ידו למטה מטיבורו אם אינו נשוי בין שהוא ילד בין נער בין בחור בין עם הארץ בין תלמיד חכם כי אין אפוטרופוס לעריות אדרבא הוא מעותד לחטא יותר כמו שביארנו. ואמרו ז\"ל במס' נדה אמר עולא ישב לו קוץ בכרסו והוא המקום למטה אצל הערוה וצריך למשמש שם כדי להוציאו תבקע כרסו ולא יעשה רשע לפני המקום אוי לאזנים שככה שומעות ולעינים שכן רואות עד היכן הגיע קדושת ישראל לבין אביהם שבשמים והרואה והשומע זה איך לא יהי' נזוף כל ימיו לפני המקום כי כמה וכמה פעמים עבר על זה ומי הוא אשר נקה מזה ויותר ויותר מזה ויוכל כל אדם להקרא רשע מרושע לפני המקום בפה מלא כיון שעבר על זה כמה פעמים ואין צריך לומר אם הושיט ידו למטה לחכך עצמו ומן החכוך בא לידי חמום ומן החמום גרם החטא להוציא שכבת זרע לבטלה ואין צ\"ל אם הושיט ידו לרצונו בלי סבה גורמת ואין צ\"ל אם הקשה עצמו לדעת שהוא חייב נדוי ולדעת אחרת הוא בנדוי ואצ\"ל אם הוציא בידו זרע בכוונה למלאת תאותו שהוא שנאוי מרוחק לפני הקב\"ה ואינו זוכה לראות פני שכינה כדכתיב לא יגורך רע ואין רע אלא העושה המעשים האלו שהוא רע סתם לשמים ולבריות משחית למעלה ומשחית למטה פוגם למעלה ופוגם למטה אוי לו ואוי לנפשו אוי לרוע מזלו דנוח לו שלא נברא נוח לו שנתהפכה שליתו על פניו ולא יצא לאויר העולם נוח לו שיכרתו ידיו ולא הי' עושה המעשה הרע הזה מה כפרה יש לו מה תשובה יש לו כמעט שננעלו ממנו שערי תשובה ושערי כפרה ובפרט אם התמיד עצמו בזה ימים ושנים עד שהורגל בזה גדול עונו מנשוא אלו הם המביאים חרון אף לעולם הם המביאים המגפות והמיתות לעולם ובפרט אם השיאו יצרו הרע ועשה הדבר הרע הזה בפני אנשים או חברים או גרם לעשות לאחרים שחלל את ה' וחטא והחטיא שנתגדל עונו במאד מאד עד לשמים הגיע ובפרט אם לא הרוה צמאו בזה עד שבא על הזכור או שבא על הערוה כי הוא זמה והוא עון פלילי תועבה לפני ה' כיצד ירים ראשו כיצד יאכל וישתה כיצד ילבש בגדים נאים והבגדים הצואים אשר עליו לכלכו נפשו רוחו נשמתו עד שהרחיקוהו מלפני אדון כל הארץ ובת מלך הכבוד י\"ו כבודה ויקרה טנפוה ועשו עמה כא' הנבלות כיצד ישמח ויגיל כיצד ימלא שחוק פיו כיצד יראה בשחוק אחרים ודאי אין תקנתו כי אם קלקלתו וילבש שחורים ויתעטף שחורים ויענה בצום נפשו יום אחר יום עד שהוא בעצמו יראה אותו נכנס ונשבר ונענה ונאכל חלבו ודמו ונתמעט תאותו והנאתו ואומר שלא ישוב אל הנאצות הגדולות האלה וילבש שק וישב על האפר וילקה בכל יום עד ישקיף וירא ה' משמים כי חנון ורחום אלהינו ומרבה להטיב ואינו חפץ במות המת כי אם בשובו וכו' ואין לך דבר שעומד בפני התשובה השלמה כי ימינו פשוטה לקבל שבים הבאים בכל לב ובכל נפש ומתחרטים מעונותיהם ולבם מר ונאנח סר וזעף על כל מה שעבר עליהם ולא ישובו עוד לכסלה ואם הי' נשוי התירו לו דברים האלה לאחוז באמה ולהשתין מפני שהוא טרוד במעשיו ודברים כאלה שאין אנו חוששין שיתגבר יצרו עליו כל כך אחרי שיש לו פת בסלו:", + "אבל להושיט ידו שם שלא לצורך ואפילו לצורך שהוא רוצה לחכך אסור להושיט ידו להביא על הערוה כי מן החכוך יבא החמום בקל אלא יחכך מעט מעל חלוקו ואצ\"ל שאסור לו להסתפר והוא רואה ומסתכל במילתו שהוא עון גדול מלבד הסיפור שיבא לידי קשוי ולידי חמום וכן אם יש לו שערות הרבה ורוצה לסרוק שם במסרק אסור. וראוי שלא להעביר שער הערוה לא במספרים ולא בתער כי על כל פנים יעשה רשע לפני המקום ורבים מדקדקים בדבר זה ואין מעבירים אפילו ע\"י סם. זה הכלל כל דבר שהוא רחוק מן השכר וקרוב להפסד אפילו לנשוי אסור מפני שחומרת הוצאות שכבת זרע עבירה גדולה עד מאד וצריך אדם להזהר ממנה הרבה:", + "ולענין לרחוץ אותו מקום בשעת רחיצת שער הגוף נ\"ל דמותר אבל להתעכב ברחיצת אותו מקום אסור ואם בכל דברים המותרים רואה האדם שבא לידי קישוי וחמום יסלק ידו מיד עד יעבור זעם ואם הי' נר בבית אסור לו לשמש מטתו באותו בית עד שיוציא הנר ממנה לבית אחר או עד שיכפה עליו כלי והטעם מפני שנראה כעזות פנים לבעול בהדיא בעיני בריה ואפי' שהיא אשתו שכן דרך הבהמות. אבל מי שהוא איש וירא את ה' צריך שיעשה מעשה בהצנע גדול כמו שכפאו שד כמ\"ש באמא שלום דביתהו דרבי אליעזר ז\"ל. עוד שלא להרבות תאותו ויתגבר יצרו עליו ונמצא שעושה הדבר לרוות צמאו לבד ולא לשם המצוה המוטלת עליו אבל כשאין אור בבית אין תאוה מתרבה עליו כל כך דאחר שאין ראיית העינים אין חומד הלב כל כך דלבא ועינא תרי סרסורין דעברה נינהו העין רואה והלב חומד וכלי המעשה גומרים: עוד אמרו ז\"ל טעם אחר משום דשמא יראה בה דבר שאינו הגון ותתגנה בעיניו והם ז\"ל סתמו הענין משום תקנה והמשכיל יבין. ולענין אם הנר בבית אחר וחלון או פתח מאותו הבית לבית זה והאור נכנסת אם האור נכנס להדיא דרך ישר ודאי אסור שאע\"פ שהנר בבית אחר הרי האור עושה פעולתו ומה לי בבית הזה מה לי בבית אחרת אבל עם האור אינו נכנס ובא בדרך ישר להאיר היטב אלא שמכח הכאת האור הנכנס מאיר אל עבר הבית מצד אחר והאורה מועטת נ\"ל דמותר: ולענין מחיצות שנותנים סביב המטה כמו כילה או קורטינא\"ש אם אור מאיר אל עבר פניהם היטב נ\"ל דאסור שהרי לא הועילו חכמים בתקנתם וכל הטעמים שאמרו שייכי עם אלו המחיצות ואע\"פ שנאמר דהמחיצות מחיצות איקרו דיוכלו לעמוד ברוח מצויה אפ\"ה לנ\"ד לא סגי במחיצות לבד אלא צריכין אנו החשכת האור משום הטעמים שכתבנו. אבל אם היריעות עבות וכבדות ומחשיכין האור אע\"פ דלא מחשיכין לגמרי נ\"ל דמותר משום דאיכא תרתי לטיבותא חדא דהנר במקום א' והוא במקום אחר ועוד שהרי אור הנר אינו משמש אורו שהרי החשיך ואם אין מחיצות סביבותיו אסור לו לשמש ואפי' שפי הנר מהופך לצד האחר ואינו מאיר כ\"כ או שהוא עומד בתוך לינטרנ\"א דסוף סוף הנר בתוך הבית ואפי' שיאמר הריני מאפיל בטליתי ומשמש אסור לו לשמש דלא התירו האפלת טלית אלא ביום ולת\"ח והטעם שהוא יודע שהשעה צריכה לכך ולא יבא לעשות לכתחילה דאסור לשמש מטה ביום. אבל בלילה דדרך תשמיש להיותו בלילה אם היינו מתירים לו בהאפלת טלית יבא להקל בכך ויבא לשמש לאור הנר בהדיא כי אינו עומד ברשותו אחר שיצרו מתגבר עליו ואין אפוטרופוס לעריות אסור מכל וכל ואפי' ע\"י האפלת הטלית וטעמא דמסתבר הוא: ולענין אור הלבנה נ\"ל דאסור ג\"כ אם האור בא עליהם להדיא דלא גרע מאור הנר דאסור אבל אם נכנס האור דרך החלון ומאיר לבית אין חשש משום שאין האור כ\"כ מבהיק למי שאינו עומד תחתיה ממש עד שנחוש עליה וה\"ה אם הוא תחת אויר השמים אע\"ג שאין אור הלבנה עליו ממש אלא יושב תחת הצל אסור שכיון שהוא יושב תחת אויר השמים האור מבהיק:", + "ולענין אור הכוכבים נ\"ל דמותר דלאו אור איקרי ואפי' לאור כוכב נוגה שמאיר יותר משאר הכוכבים ויוצא קרוב לאור הבקר לא חיישינן ליה ואפשר שאם האור מאיר עליהם היטב שיש להמנע:", + "ושמעתי כי יש מדרגות ועתים מיוחדים להזדווג האדם עם אשתו וכל א' מהם מעולה מחברתה. המדריגה הא' שיזדווג עם אשתו בלילה ולא ביום. ב' שתהי' לילה מתוספת הלבנה ולא מחסרונה. ג' שתהי' ליל שבת. ד' שתהי' מחצי הלילה ואילך בזמן שרוח צפון מנשבת ורמז לזה וצפונך תמלא בטנם ישבעו בנים ואפשר שזהו ענין הנותן מטתו בין צפון לדרום הויין ליה בנים זכרים כי רוח צפון בחצי הלילה ורוח דרום בחצי היום והזיווג צריך להיות מצפון שהוא אחר חצות הלילה לדרום שהוא הבקר ומפני שכשרוח צפון מנשבת עולם הזכר מעורר רחמים בעולם וכל כחות הטומאה והמקטרגים מתמעטים והולכים היא שעה ראויה להביא נפש מעולם הזכר והויין ליה בנים זכרים וכל זה אנו אומרים למי שרוצה לדקדק על עצמו בשעת הריון אשתו שיהי' דבר נאה ומתקבל ויצא לאור משפטו ויצא פרי צדיק עץ חיים ובענין אחר גם בלא דעת נפש לא טוב אבל אם האדם רואה שיצרו מתגבר עליו ובא לידי חמום או מחשבה ויבא לידי חטא אין להשגיח בכל הזמנים האלו ובכל הענינים האלו אלא יעשה מעשהו בסתר בהצנע לכת וכל מה דאפשר לשנות ישנה ולזכות יחשב לו כי לטובה מתכוין להנצל מלבא לידי חטא אחר גדול מזה והכל לפי מה שהוא אדם לשקול כל הענינים בשקל הקדש וגם את זה לעומת זה להעלותם במאזני צדק לכלכל דבריו במשפט ולעולם לא ימוט זהו סדר היום והלילה לימי השבוע אבל שבתות וי\"ט יש להם סדר אחר כל א' כפי ענינו וכפי מקומו כאשר נבאר בעז\"ה:" + ], + "Preparing for Shabbat": [ + "ונתחיל ביום השבת כי הוא הקודם לכל המועדים וקודם שנכנס בביאוריו ובסדר מעשיו נסדר סדר יום הו' כיצד יתנהג אדם בו כדי לכבד את השבת ולתקן כל מעשיו. יום הששי בבקר אחר שיאמר תפלתו כראוי אין לו לקבוע למוד כשאר הימים כדי למהר ללכת להכין צרכי שבת כמו שדרשו ז\"ל והיה ביום הששי והכינו כו' שצריך למהר בבקר להכין והוציאו הענין מכח יתור הפסוק שהי' לו לומר והי' בששי והכינו אמאי נקט ביום אלא בבואו היום והוא בבקר צריך להכין וכן בכל מקום שאומר ביום פלוני יש לנו מצותו בבקר וזריזין מקדימין למצות ואע\"פ שהעוסק במצוה פטור מן המצוה בפרט מצות ת\"ת שהיא שקולה כנגד כל המצות כולם אפ\"ה אין כאן מקומה ראויה היא להתבטל שעה א' מפני כבוד השבת מפני שהיא מצוה עוברת והיא מתבטל' מפני הלמוד וא\"א להעשות ע\"י אחרים כי כל אדם חובה עליו לכבד השבת הוא בעצמו ולכבד אותה כפי יכלתו ואפי' יהיו לו עבדים ומשרתים כמה וכמה כבודו הוא לכבד הוא בעצמו את יום השבת ולהכין צרכיו אם לא כולם מקצתם כמו שמצינו בחכמים הראשונים שכל א' מהם הי' מיחד לו מלאכה לעשות בעצמו ואע\"פ שהיו להם משמשים ואנשי בית רבים שיכולים להכין לא היו מתרשלים הם מפני כך אלא אוזרים מתניהם כגבור כל א' לעשות מלאכתו כמו שמפורש בשבת בפרק כל כתבי וא\"כ אין ראוי להשתדל בת\"ת ולהשכיח הענין הזה מעליו כי היא מצוה גדולה שהתורה עצמה הקפידה עליה ומה מועיל לימוד התורה בביטול כוונתה אין להתחסד על ככה אבל אם הלימוד הוא ענין שיש לו קצבה ולא יתעכב בו יכול לתת חלק לזה וגם מזה לא יניח ידו כי ודאי דבר גדול הוא לקבוע לימוד אחר התפלה כמו שביארנו משום שנ' ילכו מחיל אל חיל אלא שלא כל השעות שוות דעת לקבוע ועת לבטל קבוע אבל אם הוא קובע למוד עם רבים ודאי שאין ראוי לבטל למוד רבים כי חשוב הוא עד מאד ואין שום מצוה עוברת חשובה לפניו בפרט במה שאינה עוברת לגמרי שאם לא ילך עתה להכין ילך אחר כן ואם לא יהי' כולו יהי' מקצתו ויתקיים זה וזה וכן מי שנוהג לקרוא הפרשה שנים מקרא ואחד תרגום מיד אחר התפלה יוכל לקרוא ולא יתעכב כי מצרכי היום הוא ומצוה היא בידו לקרוא אותה קודם אכילה ביום ששי ואפשר שאם יתבטל השעה הזאת מלקרות אח\"כ יעסוק בדברים אחרים ויבטל קריאתה לכן טוב הוא לקרותה המקרא והתרגום לבד עם ההפטרה ואח\"כ יעסוק בפירושיה כמו שירצה ועכ\"ז צריך שידע שימצא מבוקשו אח\"כ ויוכל להכין צרכי שבת אבל אם דרך אנשי אותו המקום למכור צרכי האכילה מיד בבקר ואחר שעלה השמש לא ימצא דבר לקנות אין ראוי לקבוע שום לימוד אלא ילך להכין צרכי שבת מיד ואח\"כ יחזור ללמודו ויעלו זה וזה בידו וזה נהנה וזה אינו חסר ואם רגילים למכור קודם זמן התפלה ואחר התפלה אין נמצאת דבר נ\"ל שראוי לקנות צרכי שבת קודם שיתפלל שזו מצוה דרבנן וזו מצוה דאורייתא וזו זמנה עוברת וזו אין זמנה עוברת ובלבד שיקרא ק\"ש קודם שהגיע זמנה ואם הקהל מתפללים אין ליחיד להתחסד יותר מהם אלא יתפלל עמהם ואח\"כ יעשה הוא מה שיעשה הציבור כי כל מה שיעשה הציבור הקב\"ה חפץ בהם ואין ערך ליחיד העושה מצוה בפני עצמה לכשעושה אותה עם הציבור כי מתעלה במעלה גדולה הרבה מאד ואם באולי הכין צרכי שבת מיום ה' ולא נשאר לו מה יכין ביום הששי יכול לישב וללמוד כרצונו אבל נראה לי דכיון דקפיד קרא ההכנה ביום ששי נראה דעיקר המצוה והשתדלות צריך להיות ביום ששי והמכין מיום ה' לא קיים מצות ההכנה כראוי והטעם כי דרך המכינים להכין מיום לחבירו והרואה שמכין דבר מב' ימים קודם אין ההכנה נכרת כ\"כ שהיא לשבת שיאמרו לכך הוא צריך אלא לאיזה ענין אחר וצריכין אנו להודיע לכל שכל הכנתנו וטרחנו הוא ליום הנכבד הבא עלינו ובזה כבודו מודעת לכל וזש\"ה והיה ביום הששי ואין והי' אלא לשון הויה וקיום שכך צריך להיות ואין ראוי לשנות ואע\"פ שארז\"ל שמיום ה' מכבסין לכבוד השבת וכן מסתפרין וענינים אחרים וכבוד השבת איקרי היינו לענינים שאינם מצרכי האכילה וההכנה ליום עצמו אלא דברים להכין עצמנו ליום ואינו דומה זה לזה ואדרבא הקדימהו הכנת הגוף קודם כדי להניח מקום להכנת היום ליום ו' עצמו:", + "והטעם שכל דבר של אוכל צריך לעשות אותם בשעתה משום שתהי' מוטעמת לאכול ולא יקוץ בעיני האוכל ומפני זה הטעם עצמו נדחה כבוד יו\"ט והותר בו אוכל נפש כדי שיאכל בשמחה ובטעם דבר מתוק לחכו ובשבת שא\"א לעשות כן מפני חומרתו לפחות יכינו כל עניניו קרוב לו ככל האפשר וזהו כבודו ופי' עשיית הלחם ותיקונו אין ראוי לעשות אותו מיום ה' מפני שנצטנן הרבה ואין נשאר בו טעם כ\"כ. אבל ארז\"ל שתהא אשה משכמת ואופה משום שהיא מן המלאכות הנעשות ביום ו' וראוי להקדים אותה בתחלת הכל שלא תבא אח\"כ לידי חילול שבת ועוד שיהי' לה מזון מתוקן ליתן לעניים המבקשים לשבת עם היות שאין טעמו נפגם כ\"כ משום הקדמתו זאת אבל קניית הבשר והירקות וכל דבר הצריך תיקון בשעתו והוא מוטעם יותר מפני כך ראוי להניח הכנתה ליום הו' ועושה המצות כתקנה ואינו חסר דבר אדרבא הנאה גדולה מגיע לו ומכבד את יום השבת בהנאתו ותועלתו וכן ראוי לעשות ואין לומר ביום ו' יש לו טורח גדול לבקש הענינים מפני רוב המבקשים וביום ה' אני מוציא הכל מתוקן וקונה אני כרצוני ואין בידי מוחה אינה טענה זו כי הכל לפי רוב המעשה ולפום צערא אגרא ולפי הטורח ולפי שאנו רואים שכבוד שבת הוא ליקח כל הדברים ביום ו' כדי שיהיו מוטעמים ומתוקנים כראוי וניכר כבוד השבת הבא לקראתנו למה נחדל מפני קלות טרחנו ומשאנו ובמה יודע איפה היותנו רודפים אחר המצות ולעשות אותם כתקנן אם לא לדקדק בכל הענינים הצריכין לקיום המצות ויהי' מה שיהי' ולא יחוש לטורח הגוף ובמשאו במקום שאנו רואים שעושים חפץ ורצון בוראינו י\"ו כראוי וכיון שביררנו שהכנסת יום הששי ראויה מפני כמה טעמים וסברות אין ראויה לבטלה מפני טורח ומשא אא\"כ אינו נמצא הענין אשר הוא צריך ביום ו' ומוצא אותו ביום ה' אז ודאי יקח אותו מיום ה' ולא מבעיא שאינו נמצא בודאי אלא אפילו הוא ספק ימצא ספק לא ימצא וביום ה' ודאי ימצא ידחה הספק מפני הודאי כי כבוד השבת להזמין לו מנה יפה ואפילו מיום א' כמו שמצינו בשמאי הזקן מחד לשביך לשבתיך וכן ראוי לכל ירא שמים לעשות כשרואה דבר בתוך השבוע יפה וראוי והוא דבר הצריך אותו לשבת ויש ספק אם ימצא לכבוד השבת אם לאו יקנה אותו וישמור אותו לשבת כי ראויה היא שבת לכל הכבוד הזה ולהשתדל בכבודה בכל ששת ימי המעשה בזה האופן ויכולה היא שתרחם עליו להמציא לו בשפע מזונותיו כי כאשר יפתח ידיו לכבוד השבת כן יפתחו לו מן השמים לתת לו די מחסורו ובפרט בענין קניית הקמח לצורך השבת צריך להשתדל עליה מיום א' איזה יפה והגון לכבוד השבת ולא ימתין עצמו לקנות ביום ה' ואצ\"ל ביום הו' שמא לא ימצא אותו ואם ימצא אולי לא תהי' כראוי כי עיקר השלחן הוא הלחם טוב ויפה. ואחר הקמח צריך להשתדל בענין הבשר כי הוא עיקר כבוד השבת ושמחתו ויקנה אותו שמן וטוב ואם אפשר למצוא אותו ביום ו' כמה הוא טוב והדור שאינו דומה טעם בשר הנשחט היום שכל לחותו ותועלתו עמו לטעם בשר הנשחט מאתמול שנתיבש כבר לחותו ולכן צריך להשתדל בקנין הבשר ביום ו' ואע\"פ שמוצא אותו קודם לכן יצא שכרו בהפסדו אבל אם ירא שלא ימצא או שלא יוכל ליקח אותה ביום ששי יקח אותה מיום ה' ולא יכניס עצמו בספק כבוד השבת ואם מנהג המקום לשחוט כל הבהמות ביום ה' אין לנו תועלת בזמנה למחר אא\"כ יודע שיוכל ליקח אותה שמן וטוב כרצונו ודאי ימתין משום דעיקר ההכנה מיום ו' לשבת כמו שהוכחנו מכח הפת אבל אם יש לו איזה צד ספק בהמתינו למחר לא ימתין אלא יקח אותו מיום ה' ויסתלק מן הספק ובלבד שימצא אותו ביום ה' שמן וטוב אבל אם אינו מוצא ביום ה' אלא כחוש ורזה ויש לו ספק שמא ימצא אותו ביום ששי שמן וטוב ימתין ליום ששי ואע\"פ שהוא ספק ואם ספק בידו ליקח מיום ה' הכחוש על סמך שאם ימצא ביום הו' יפה וטוב יקח אותו ויניח הכחוש הרי טוב ויפה ליקח אותו ולא יתבטל כבוד שבת לגמרי שמא לא יוכל ליקח יום ו' ואפילו כמות זה והוא קרוב למעלת שמאי והמקום ימלא חסרונו אם יפסיד הבשר הכחוש מפני שלא יצטרך לו והקב\"ה אומר עליו לוו עלי ואני פורע:", + "הג' צריך להשתדל בשמן זך וטוב אם שמן זית להדלקה שיאיר היטיב אם שמן לאכילה כי תקון המאכלי' הוא השמן אם מעט ואם הרבה ואם שמן מתוק וטוב המאכלים טובים ומתוקים. וכן השמן לנר אם השמן זך ונקי נמשך כראוי אחר הפתילה ומושך אורו ואינו נכבה אבל אם הוא עכור ובעל שמרים אינו נמשך היטב ומאפיל אורו ושמחתו נהפך ליגון ומצרכי עונג שבת לאכול לאור הנר וחובה עליו לבקש שמן לנר ואפילו ימכור המלבוש שעליו מפני כבוד שבת ומפני שלום הבית וכן צריך להשתדל בפתילות שיהיו מוכנות לקבל אור הנר יפה וימשך האור בהם ויאחז היטב ולא שיסתבך בהם באופן שלא יתקיים אורם ויבא לידי כבוי כמ\"ש חז\"ל בפרק במה מדליקין בענין השמן ובענין הפתילות: הד' לבקש יין לקידוש וצריך שיבקש אותו כל מה שיוכל למצוא טוב וחשוב ויהי' מתוק לחכו הכל לפי מה שהוא אדם שיתהנה ממנו ויתענג ולא שיבא לו ממנו היזק ובפרט לקידוש היום צריך שיבקש טוב ויפה ואע\"פ שהוא אינו אוהב אותו: הה' לבקש צרכי תבשיל כירקות ותבלין וכיוצא בהן לתבל הקדרה ולמתקה כל א' כפי רצונו וטעם חכו שיאכל מאכלו לתיאבון ואע\"פ שאין דרכו בחול ליתן פלפלין וכיוצא לתוך התבשיל בשבת צריך להכין כל מה שדרך אדם חשוב רגיל לתקן תבשילו כדי שיצא מוטעם וריחו נודף וזהו ענין גדול לאכילה קטן כמות ורב האיכות והשבח יותר על ההוצאה הלכך כל אדם צריך להזהר בו ולהביא לביתו תקוני התבשיל וכל צרכיו בלי שישאלו לו אנשי ביתו: הו' לקנות פירות או מיני מתיקה לקנות סעודה כל א' כפי ערכו וכפי השגתו ואע\"פ שאין דרכו בכך בחול יתנהג בשבת כשר וחשוב ואפילו כבני מלכים אם יוכל וכל המוסיף מוסיפין לו כי אין ערך וקצבה לענג שבת אלא יעשה כל אדם כל הבא בידו לענג עצמו ובני ביתו עם עניים קרובים אליו כי אין טוב לאדם שיאכל וישתה ואחיו בנ\"י העניים והאביונים מוטלים ברעב ובחוסר כל כי אינו מדרך הישר ולא דרך רחמנות וגומלי חסדים כזרע אברהם אבינו ע\"ה אלא יתענג עצמו ואחרים עמו אם מעט ואם הרבה ולענין זה נהגו בקצת מקומות לגבות תמחוי מכל בית ובית לתת חלק מהתבשיל המוכן אצלו ונותנים לעניים ובזה יצאו ידי חובתן ומי שאינו נותן תבשיל נותן ככר לחם לחלק לעניים ואם אינו נותן לחם נותן מעות ליד הגזבר והגזבר נותן לכל עני ועני שיקנה בהם צרכיו אבל היותר טוב ליתן חלק מהמוכן אצלו כדי שיהיו שוים באכילה הוא והעני בלי תוספת וגרעון וצדקה יחשב לו שלא להטריח את העני לחזר לבקש צרכיו ומי יודע אם ימצא או לא ימצא אחר שאין בידו אלא מעט מעות ובמה יוציא אותם תחלה אם בלחם או בבשר אם ביין אם בפירות כי הוא תאב לכל דבר ולא יוכל למלאות תאותו מכל הצורך ואולי ישמור המעות כדי להיות בידיו לעת הצורך בימי החול והשבת יעשה אותו כחול כדי שלא להצטרך לבריות ונמצא זה שלא הועילו מעשיו והרי הוא אוכל לשובע נפשו מעונג ומפונק והעני והאביון חסרים מכל טוב לכן כל בעל נפש וירא שמים לא יאכל ליל שבת עד שיתן ויפריש חלק א' ממאכלו המובחר אצלו וישלח או יתן לעני הסמוך אליו אם על שולחנו אם לבית העני וישמח אותם בדברים טובים ונחומים כמ\"ש ותפק לרעב נפשך ובזה נמצא שמשיב נפשו ורוחו ומחיה אותו עני ושכרו גדול לפני בורא עולם ית' וית' ולא יאמר אדם איך אקח משלי וטבחתי ואתן לאנשים זרים אשר לא ידעתי אני ואנשי ביתי הרי אמרו ז\"ל ענייך ועניי עירך ענייך קודמים שאין הענין שיקח חצי תבשילו או מאכלו ויתן אותו לעניים באופן שישאר מוטל ברעב הוא ואנשי ביתו אלא הענין הוא שיקח חלק מהתבשיל המוכן אצלו ואפי' שיהי' א' מס' ואותו המעט ישלח אותו או יתן אותו לעני להשיב נפשו כיון שהוא עני יותר ממנו עשיר איקרי איהו לגביה וכן מי שהוא עשיר ממנו עני איקרי איהו לגביה וגבוה מעל גבוה שומר וגבוהים עליהם ובכן נמצאו כל ישראל מרוחמים ומחוננים מזה לזה וכולם שלוים ושקטים ביום השבת מזה לזה ומזה לזה והקב\"ה על הכל שהוא אב הרחמן המרחם בכל עת ובכל שעה ית' וית': השביעי דג אם אפשר לו להשיג בין רב למעט הוי ענג שבת לעשות מהם תבשיל מיוחד נוסף על התבשיל הבשר שתקן ומצינו שהדג הוא שמחה בסעודה כמו שמצינו בכמה מקומות אם בסעודה העתידה להיות לצדיקים שיש להם דג מתוקן לסעודה אם ממעשה אותו חייט שהעלה אותו דג לכמה זהובים נראה שצורך הסעודה ושמחתה הוי דגים ואפילו נהי' דבר מועט לפחות שם דג איקרי וכן אמרו ז\"ל בגמ' שמי שאין בידו יכולת לענג את השבת כראוי שקצרה ידו שאינו משיג לענג אותו כראוי יעשה דבר מועט לכבוד שבת ומאי ניהו כסא דהרסנא וע\"י שהם דגים קטנים שמוכנים בתוך המחבת וקמח נראה שהדגים הם מראים שמחה וענג וכן אמרו במקום אחר במה מכבדו בדגים גדולים וראשי שומים והכל לפי מה שהוא אדם והיכולת שיש בידו לעשות וכוונתו שלמה כי א' המרבה וא' הממעיט ובלבד שיכוין לבו לשמים ומי שאין ידו משגת לקנות כל הכתוב לעיל ולענג את השבת כראוי אין לו להטריח עצמו מפני כך לעשות מה שאין ידו משגת כדי לענג השבת ואח\"כ יצטרך לבריות כי כן אמרו ז\"ל עשה שבתך חול ואל תצטרך לבריות כוונתם לומר שלא יאמר אדם אקח בהלואה עתה וירחם ה' עלי ויזמין לידי די מה לפרוע כמ\"ש ז\"ל לוו עלי ואני פורע כי אינה סברא ולא נאמר זה הענין כ\"א על מי שיכול ואין בידו כעת שראוי לו שיבקש ואפי' בהלואה כי המקום יזמין לו כדי לפרוע אבל מי שאין ידו משגת וחוץ מן הטבע למצוא אין ראוי לו לסמוך על הנס ולהטיל עצמו על הצבור כדי לענג את השבתות והי\"ט כי עונג גדול הוא שיאכל משלו ואפילו פת חרבה ובצל עמה ממה שיאכל משמנים וממתקים והוא אוכל מזון אחרים כי הדבר הזה אינה תפארת לעושיה ולא תפארת לו מן האדם וכן אמרו ז\"ל גדול הנהנה מיגיע כפו יותר מירא שמים:", + "ולא יאמר אדם איך אבטל עונג שבת מפני קוצר ידי כי לא נצטוה בעונג שבת אלא מי שידו משגת ויכול לענגו ולכבדו אבל מי שאין יכול אין בידו חטא ואשמה אדרבה יסורין ממרקין עון יחשב לו כי כל העולם בנחת ובשמחה והוא ביגון ואנחה והוא י\"ו שוקל כל הענינים ויודע כל תעלומות ולטובתו תחשב לו צדקה לנקות ממנו חטאות ואשמות וסוף סוף אינו מבטל המצוה לגמרי כי יכול הוא לקיים ואפילו עני שבעניים בעשותו דבר מה נוסף על דרכו בחול יהיה מה שיהי' וכיון שמשנה שום שנוי נחשב לו לכבוד שבת ולענג ואפילו יהי' תבשיל של תרדין או של כרוב ואפילו שדרכו לאכלו בחול ישים בו מעט בשר או יוסיף בו מעט שמן ממה שרגיל ליתן בחול או תבלין להטעימו ולבשמו ונקרא ענג שבת כי הכל לפי דרכו של איש וה' יראה ללבב ומה לעשות לו לשבתו ולא עשה אדרבא חביבה שבת זו לפני בורא עולם י\"ו יותר ממי שמענג אותו במאכלים רבים כי זה הביא מנחה מן הבא בידו ושפך את נפשו לפני ה': והכלל העולה לנו מכל זה שאין לו לאדם להטריח עצמו במה שאין לו לא בידו ולא חוץ מידו והמטריח עצמו חסיד שוטה נקרא צא ולמד מצווי הקרבנות:", + "ואחר שהכין האדם צרכי שבת ביום ו' אם הגיע זמנו לאכול יאכל ולא כשאר הימים שאוכל לשובע אלא ימעט מעט מכדי שבעו כדי לתת מקום לסעודת שבת שיאכל אותה לתיאבון והוא מכלל עונג שבת שיאכל מאכלו בטעם ובתאוה כי אין ריבוי במאכל והשתיה ענג כי אין לאוכל תאוה לאכלם העיקר הוא לאכלם בנפש רעבה ותאבה לאותם מאכלים ואוכל אותם לכבוד היום ונמצא מענג גופו ונפשו כא' וצדקה יחשב לו וכן מצינו בחסידים ואנשי מעשה שמרעיבים עצמם ביום ו' ומהם שמתענים כדי לאכול ליל שבת לתיאבון וכן ראוי לכל אדם להתנהג בדרך הזה ואם לא כולה מקצתה:", + "ואחר שאכל אם נשאר לו איזה צורך שבת יגמור ויעשה כל מעשיו ועניניו מבעוד יום ואם יש לו איזה מלאכה לעשות יגמור אותה קודם חצות שאין לו לעשות מלאכה אחר חצות ושמעתי על ענין זה כי צריך האדם לקדש ל\"א שעות לשבתות וי\"ט כיצד ו' של הערב וכ\"ד של היום עצמו ושעה א' ביציאתו וסימנך כל מלאכה ל\"א (וכן אמרו אל מלך יושב כמנין אל מלך יושב) שכבר נכנס קדושת שבת וצריך להכין עצמו במלבושיו ובעניניו כולם כדי שימצא הכל מוכן ומזומן לקבל שבת מבעוד יום ואם איש עני הוא וצריך למעשה ידיו כדי לקנות צרכי שבת ודאי מותר לו לעשות מלאכתו וליקח אותם מעות לקנות צרכי שבת עד שיגיע זמן מנחה קטנה ואח\"כ יקום בזריזות וישתדל לגמור כל עניניו כולם ויעזור ויסייע לאנשי ביתו כדי שיגמרו כל עניניהם וצרכי שבת בעוד היום כדי שיקבלו שבת קודם שתשקע החמה ואם הוא אדם שאין לו מלאכה אחר שהכין צרכי השבת ישב על למודו ויעסוק בענין פירוש הפרשה של השבוע במדרש רבה וספרא וספרי ובמכילתא או לפחות פירש\"י ז\"ל כ\"א כפי ערכו והשגתו בענין שיבין הפרשה כשיקרא אותה החזן והוא שומע ולא יהיה שמיעה בלא הבנה ואם לא עבר הפרשה בבקר ב' מקרא וא' תרגום ישב לעבור אותה אחר שיכין צרכי שבת ויקרא אותה בנחת ובזמרה מלה במלה ואם אפשר לו שלא יפסיק בה על שום דבר הוא טוב ויפה וכן ראיתי מדקדקים עושים כן וכן ראוי לכל בעל נפש לעשות כדי שתהא קריאתה בקבע ולא בעראי ויקרא המקרא ב' פעמים קודם ואח\"כ התרגום ולא יעשה בהפך לקרוא התרגום תחלה ואח\"כ המקרא ואפי' פסוק שאין בו תרגום יאמר אותו ג' פעמים ב' לשם מקרא וא' לשם תרגום ואין הענין משום ההבנה בלבד אלא רמז וסוד יש בענין וכן מצינו שהקפידו חכמים שאין לעבור בסוף הפרשה ואח\"כ לחזור לכתחלה ואפי' פסוק המאוחר לקרוא אותו קודם הפסוק הקודם אינו יכול. נראה שאין הענין משום ההבנה בלבד. ועוד דאם הי' משום ההבנה למה יחזור ראובן שמעון לוי ג' פעמים. ועוד כשאין בו תרגום אונקלוס למה לנו לבקש לו תרגום ממקום אחר ולומר אותו בלי הבנה והשכלה כמו תרגום של עטרות ודיבון שהוא מכללתא וכו'. אלא ודאי נראה שהוא רמז לדבר אחר ומזה אני אומר שמי שאין לו תרגום לפניו כי אם המקרא לבד אע\"פ שיש לדון ולהורות שיכול לעבור עליו כל הפרשה ב' פעמים ואח\"כ כשיזדמן לו תרגום יעבור עליו פעם א' דמה לי פסוק א' מה לי הפרשה כולה אפ\"ה נ\"ל שאין לעשות כך אלא כל פסוק ופסוק יעבור עליו המקרא קודם ואח\"כ התרגום מפני הרמז והסוד שיש בו ואפי' בדרך הפשט צ\"ל שאינו דומה זה לזה שכשאמרו לקרוא ב' מקרא וא' תרגום בפסוק א' יודע ההפרש שיש בין זה לזה ומבין הבנת הפסוק שקרא מקרא בפירוש התרגום שקורא תיכף סמוך לו ונמצא שיש בידו הבנת אותו פסוק וכן קורא אחריו עד שגומר כל הפרשה ונמצא שיודע פירוש הבנת הפרשה מתוך התרגום אבל כשקרא כל הפרשה כולה פעם או פעמים ולא עלתה בידו שום הבנה כשחוזר וקורא אותה תרגום פעם ג' אינו יכול לכוין פירוש הענין של המלות של תרגום על איזה מלה של מקרא הוא וא\"כ נמצא שלא עלה בידו הבנת הענין בשלימות והוא טעם נכון לפשט ולכך אין להקל בכך אבל אם הוא שעת הדחק או הוא הולך בדרך דרך ים או דרך יבשה ואין בידו ספר לקרוא תרגום יקרא המקרא ב' פעמים ואח\"כ כשיגיע לישוב יקרא התרגום פעם א' וגדולה מזו אמרו שיקרא לשון לעז במקום התרגום אבל אין להקל אלא עד שימצא ספר תרגום ואע\"פ שאחר שעבר השבוע הרי עבר זמנה של פרשה ומה תועלת יש לו שהרי לא השלים פרשה עם הצבור סוף סוף כל האפשר לתקן יתקן ואונס רחמנא פטריה אבל מי שהוא בעל נפש אין לצאת מביתו בלתי ספר עמו ממקרא ותרגום כדי להשלים פרשיותיו עם הציבור מדי שבת בשבתו ושכרו גדול כמ\"ש בגמ' מאריכין לו ימיו ושנותיו:", + "אחר שעשה כל מעשיו וצרכיו והכין כל עניניו והתפלל מנחה וכבר נטה השמש לערוב ייחם לו יורה של מים חמים שירחוץ בהם פניו ידיו ורגליו והוא כבוד להדר עצמו כדי להקביל פני הכלה בפנים מאירות ונקיות וטהרה ואם אפשר לו לטבול כל גופו בארבעים סאה בענין שלא יבא לו שום נזק כמה יפה ונעים כאשר היו עושים חסידים הראשונים שהיו יורדין לנהר לטבול ואח\"כ יוצאין לקראת כלה ומקבלין עליהם אותה נשמה יתירה בטהרה וקדושה וכן מצינו בחסידים הראשונים שהיו טובלין עם נשותיהם כדי ליחד את לבם למקום אחד: ואחר שעלה ונסתפג או רחץ פניו ידיו ורגליו ילבש בגדים המיוחדים לו לשבת כל א' כפי השגתו ואם אין לו בגדים להחליף יעשה איזה שנוי או ינקה אותם היטב או יהפך אותם או ישלשל אותם כל א' כפי מנהגו סוף הענין יעשה דבר וענין שיוכר שהוא מהדר עצמו לקבל שבת הבאה אליו בשמחה וטוב לבב ולפחות יחליף מצנפת שעל ראשו והאזור שעל מתניו ואחר שלבש אם השמש באה להשתקע יצא לקבל פני כלה ואפילו ד' אמות חוץ לביתו סגי ואם אין לו טורח לצאת חוץ לעיר יצא והוא יותר טוב שכן דרך המקבילים לצאת חוצה להקביל ואם עדיין לא הגיע הזמן להקביל ישב במקום אחד לומד וממתין עד שיגיע הזמן ויצא ויצוה לביתו להדליק הנרות בזמנן והוא כשהשמש מתחיל לשקוע ברקיע ואין ראוי לאחר ולא להקדים: וכן ישאל לאנשי הבית על ענין הפרשת חלה אם הפרישו שיש חיוב מיתה בענין וצריך לצאת מידי ספק כי אפשר ששכחו הענין מרוב הדוחק ומהיות טוב אל תקרי רע: גם ישתדל לעשות עירובי חצירות אם הוא צריך לכך קודם שישקע החמה ואם שכח ולא עשה יכול לעשות אע\"פ ששקעה החמה כל זמן שהוא בין השמשות שהלכה כרבי שכל דבר שהוא משום שבות לא גזרו בין השמשות אבל עירובי תחומין צריך שיעשה אותו קודם שקיעת החמה וכן יזהיר כל שכניו על ענין להטמין את החמין ולהדליק את הנרות. וכן ישתדל שיטמינו את החמין וכל דבר הצריך לשבת ויכסו כל דבר הצריך כסוי ויסיר מעל האש כל דבר הצריך להזהיר:" + ], + "Order of Kabbalat Shabbat": [ + "וכשיוצא לקבל שבת אם יש עמו חבר או תלמיד שיצא עמו שיהיו ב' או ג' הוא טוב ויפה וברוב עם הדרת מלך ואם לאו הוא לבדו יעשה אותו ואע\"פ שלא הדליקו נרות בבית ויצא לקבל שבת ואח\"כ בא לו להדליק אין בכך כלום איסור כיון שכוונתו לכך וההדלקה לכבוד שבת עצמו אין לחוש אבל ענין אחר אין ראוי לעשות אחר ההקבלה וחכמים הראשונים היו אומרים זה לזה או לתלמידי' באו ונצא לקראת כלה וכן ראוי לומר כשיוצא כדי להוציא בשפתיו ובאמרם באו ונצא משמע שהיו יוצאים למקום אחר הענין הוא לצאת לנגד ביתם למקום אויר אל הגן או אל החצר מקום פנוי וראוי להקבלה אבל לא שיחויב לצאת חוץ לעיר והכל לפי האדם ולפי המקום ומנהגנו כשאנו הולכים לקבל שבת לומר אלו המזמורים:", + "לכו נרננה לה' וכו'. שירו לה' שיר חדש וכו'. ה' מלך תגל הארץ וכו'. מזמור שירו לה' שיר חדש וכו'. ה' מלך ירגזו עמים וכו'. הבו לה' בני אלים וכו' ואח\"כ יאמר פזמון א' או ב' ואלו הם לכה דודי לקראת כלה פני שבת נקבלה זכור ושמור בדיבור אחד נתן לנו המלך המיוחד ה' אחד ושמו אחד לשם ולתפארת ולתהלה לכה דודי כו': קדושת שבת הנחלתנו ועל הר סיני קרבתנו. בתורה ובמצוה עטרתנו וקראתנו עם סגולה. לכה דודי כו' נודה לך ה' אלקינו כי ממצרים הוצאתנו ומבית עבדים פדיתנו ובכח ידך הגדולה. לכה דודי: בתוך ים סוף הדרכתנו ובנפול אויב שמחתנו. חיים וחסד עשית עמנו להעבירנו במצולה. לכה דודי: אתה אלקי האלקים. ומי כמוך באלים. משפיל גאים המגדילים ומורים אביון לגדולה. לכה דודי: בואי בשלום עטרת בעלה וגם בשמחה ובצהלה תוך אמוני עם סגולה. בואי כלה בואי כלה בואי כלה בואי כלה בואי לשלום שבת מלכתא ויאמר מזמור שיר ליום השבת וכו'. אתה האל עושה פלא הוצאתנו מבית כלא. הורשתנו בית מלא ארץ צבי מהוללה. לכה דודי:", + "ויש מי שאומר שז' פעמים בואי כלה עולה במ\"ק כמנין שכינה ומתפלל שלא יזוז שכינתו מעלינו ומעל עמו ישראל ואע\"פ שאין אנו כדאים הוא שוכן בתוך עמו ישראל. ואחר יבא להתפלל ערבית כי מצות ערבית ערב שבת להתפלל מבעוד יום ואע\"פ שעדיין לא יצאו הכוכבים אין לחוש כדי לקבל שבת כל הקהל מבעוד יום אלא שק\"ש צריך לאמרה אחר ערבית בעונתה אחר שיצאו הכוכבים ואין צריך לברך ברכותיה עמה כיון שבירך וקרא עם הציבור ואע\"פ שאותה קריאה לא היתה לשם חובה אלא לעמוד להתפלל מתוך ד\"ת ומשום שלא לפרוש מן הציבור אפ\"ה א\"ל לחזור ולברך אותם שענין כל ברכה יש לה יחס מה לאומרו ואפי' קודם זמן הקריאה וא\"כ לאו לבטלה נאמרו אלא צורך נאמרו וא\"כ לא חסר לנו בזה אלא דקדוק הזמן לבד והמדקדק ידקדק בזמן לבד הענין הקריאה ומפסיק. וכן נ\"ל סברא נכונה בין בליל שבת בין בכל לילה שמקדימים הציבור שאין לו לברך אח\"כ שום ברכה מהם אלא ק\"ש לבד ואל ימעט בעיניו קריאתו עם הציבור ולהניח הקריאה עם הברכות לקרוא ביחיד כי התחברות הרבים הוא דבר גדול ואע\"פ שיצאו מעט מן הדרך הן אל כביר לא ימאס: לעולם ישתתף אדם עם הציבור בכל דבר שהוא כענין זה ולא יפסיד אדרבה ירוויח הרבה מאד וזה כלל גדול ביראת שמים שלא להקל בכבוד הרבים בין בענינם בין במנהגם אחרי רבים להטות זולת כשהוא הפך הדין והפך השורה מכל וכל וצ\"ל בערבית בניגון וקול זמרה לשמחת הכלה הבאה אלינו נפש יתירה וראוי לשמח אותה ואותנו בכל דבר הבא על ידינו ואם יש לו קטטה עם חבירו או עם אנשי ביתו יעבור על כל פשע ולא יזכור שום עון ביום השבת הק' אלא אהבה וחבה ושלום וריעות ולא יחלל השבת בכל דבר שהוא חול כי פוגם בזה קדושתו ומעלתו כי קדושת השבת רומז לענין גדול אשר אין שם אלא מנוחה והשקט וכל קטטות ומריבות ספו תמו וכל עולתה קפצה פיה:", + "לכן ראוי לכל בעל נפש להתנהג בו כפי מדתו ולשמור אותו כדין וכדת ולהרחיק ממנו כל יגון ואנחה ביום השבת זולת אם ראה חלום ונפשו עגומה שראוי להתענות בו ומותר לו להיות עצב ובעל מחשבה ותהיה בזה ארוכה לשלותו כי לא גרע מיעוט השמחה מענוי נפש בשר מתענה בו וכיון שהתירו לו להתענות לתועלת נפשו וקיום גופו כי בעבור זה ימצא צדקה חיים וכבוד גם כשיושב בדד וידום סר וזעף על חטאתיו או על עניניו לא יפסיד בזה ויקרעו לו גזר דין של שבעים שנה בחמול ה' על ענויו ועל אנחתו ביום שכל העולם בנחת והוא בצער ונמצא שהאנחה מנוחה לו ול\"נ שאע\"פ שיתחנן לפני מלכו ויתודה בלבבו בפה מלא לאמר חטאתי עויתי פשעתי העבר חטאתי ולא אמות שמותר לו ביום השבת מפני שהוא פקוח נפש וכמו שהתירו להתענות מפני חשש פקוח נפש שמא נגזרה עליו איזו גזירה צריך הוא לבטלה ואפילו בשבת מזה הטעם עצמו מותר להתודות ולומר חטאתי עויתי פשעתי וצדקה יחשב לו לשוב אל אלהיו מאיזה עון שבידו ולא יעבור עליו כי לא ידע האדם את עתו ומזה הטעם נ\"ל להטיב את החלום בשבת ואע\"פ ששואל אדם צרכיו בשבת ואומר רחמנא לישוויה לטב שבע זימנין יגזרון עליה מן השמים אין לחוש מפני כך שעל פקוח נפש ואפילו על ספק דוחין את השבת להדיא כ\"ש לכאן שאין הדחוי כ\"כ: ומצוה היא להמצא שם הג' להטיב מפני שמשיב נפש המתענה או החלום בהטבה ההיא והמתענה בשבת צריך שלא יאבד היום בהבל וריק אלא יסגור עצמו בב\"ה או בבהמ\"ד או במקום צנוע ויקרא או ישנה כל א' כפי ערכו ויבקש מאת אלהינו יקבל תעניתו ויבטל מעליו כל גזרה רעה ולא ישב בין האוכלים ולא בין המשחקים וירחיק מעליו העונג כל היום כולו ובכן יתמלאו עליו רחמים מן השמים ויתקבל תחנתו ובקשתו: ואחר שיאמר ערבית לא יתעכב הרבה בב\"ה מפני שמצוה עליו להקדים לקדש היום וכל הזריז הרי זה משובח ותכף הכנסו בביתו יקדש מיד ולא יתעכב וצריך שיהי' ביתו מתוקן כראוי ויציע בו מצעות נאות וכלי יקר שיש לו ונרות דולקות כפי כחו וכפי ערכו כמי שמזמין בית וכלים לקראת אורח שר וחשוב שודאי חושש לכבודו ומוציא כל כלי ביתו ויקר תפאר' גדולתו לכבוד האורח ההוא וכ\"ש לקראת הכלה הכלולה הבאה אל בית כל עני ועני שבישראל שצריך כל א' לתקן לה מטה ושלחן וכסא ומנורה כפי השגתו בין רב למעט:", + "וצריך ליזהר הרבה בזה שלא לחלל כבוד השבת ח\"ו במה שאינו חושש לכבודו להבדילו ולהקדישו יותר משאר ימי החול ככל הבא מידו ואפשר לו לעשותו והמזרז עצמו ומשתדל בכל עוז מאמצי כחו ויכלתו להרבות ביקר כבוד השבת מוסיפין לו כבוד ועושר ומספיקים בידו לענגו מעושר ומשלימין לו תאותו וחפצו ומצוה גוררת מצוה ובמדה שאדם מודד בה מודדין לו וכן אמרו בגמרא פ' במה מדליקין ב' מלאכים מלוים לו לאדם מב\"ה לביתו א' טוב וא' רע ואם נמצא ביתו מתוקנת כראוי לו כפי ערכו די השגת ידו ומאדו מלאך טוב אומר יה\"ר שיהי' כן לשבת הבאה ובכל שבת ושבת ומלאך רע עונה אמן בע\"כ ואם ח\"ו בהפך מלאך רע מבשר רע ח\"ו ומלאך טוב וכו': לכן כל בעל נפש ישתדל בזה ויצוה את בני ביתו ויזרזם לתקן עניני הבית להציע המטה והבית בכלים נאים ולהרבות בנרות כפי כחו ולהטיבם שיהיה אורם מבהיק כדי כשיבא מב\"ה ימצא הבית מתוקן ומהודר כראוי ובדבר נקל אפשר לעשות זה והוא ענין רב:" + ], + "Order of Kiddush": [ + "ואסור לטעום שום דבר קודם שיקדש קידוש היום אפי' טעימת דבר מה לא אכילה ולא שתיה ואם עבר וטעם אפ\"ה יקדש אח\"כ כי הקידוש מצות עשה של תורה שנ' זכור את יום השבת לקדשו ומדברי סופרים לקדש על היין ומתחיל ויכולו ונהגו לאומרו מעומד מפני שהוא עדות שבורא עולם ברא את עולמו בששת ימים ובשביעי כלה כל מעשיו והשלים כל מלאכתו ומפני זה צריך לאומרו מעומד כדרך כל עדות שנ' ועמדו ב' האנשים והם העדים וצריך להאמין באמונה שלמה בחדוש העולם ויהיה פיו ולבו שוין ויכוין במה שמוציא בשפתיו ענין החדוש לאפוקי מדעת האפיקורסים והכופרים שאומרים שהעולם קדמון והוא כמנהגו נוהג תפח רוחם שאין להם השכלה להבין ולהשכיל הענין כמו שהוא אא\"כ רואין אותו בעיניהם וכיון שאין להם מופת חותך כפי שכלם הטפש אין מאמינים בענין אבל אנו מעידים על חדוש העולם ומאמינים בו אמונה שלמה ואם אין לנו ראיה למראית העין באזנינו שמענו אבותינו ספרו לנו וקבלנו מפי השמים ומתורתנו הקדושה והטהורה עדות ה' נאמנה את כל אשר הפליא ה' לעשות עמו י\"ו אותות ומופתים ונפלאות גדולות ובפרט ביציאת מצרים ששדד כל מערכות השמים ומהיום עשה לילה ומהלילה עשה יום ושנה סדרי בראשית וכל המערכות ועשה כרצונו והגדיל הקטן והשפיל הגבוה והגביה השפל ואם עולם כמנהגו נוהג איך בשגעון ינהג פעמים כך ופעמים כך אלא ודאי יש מנהיג לעולם והוא סדר כל המערכות כולם וברצונו לשנות אותו כפי חפצו ורצונו פעמים לטוב פעמים להפכו והוא אשר חדש אותם בזמן אשר עלה ברצונו והוא עתיד לסתור את סדרם בזמן אשר יעלה בחפצו שנא' ונגלו כספר השמים וכל צבאם יבול ואומר כי שמים כעשן נמלחו והארץ כבגד תבלה והוא בונה עולמות ומחריבן ומשפיל ומרים ואין מי יאמר לו מה תעשה וזה ענין כוונת הקידוש ליל שבת ואנו מזכירים בה זכר ליציאת מצרים לכוין את הענין אשר בארתי וכן בכל קדושי המועדות אנו מזכירין יציאת מצרים מפני זה הענין וכן בתפלות אנו אומרים זכר ליציאת מצרים היא פנה עיקרית להאמנת הדת וכל עניניה עיקרית וע\"כ צריך כל אדם שיקדש בנחת מלה במלה ויכוין במה שמוציא בשפתיו ויאמן בו ויש ל\"ה תיבות בפ' ויכולו וכן ל\"ה תיבות בנוסח הקידוש והם עולין ע\"ב עם ב' תיבות של סברי מרנן רמז לשם בן ע\"ב שהוא אשר הפליא לעשות עמנו ביציאת מצרים ובכחו רגע הים:", + "ויש מתחילין| יום| הששי| ויכולו| השמים כדי להשלים שם בן ד' אותיות י\"ו שמו ולהתחיל בו ובאומנתו וכדי להשלים הע\"ב תיבות באלו הב' וכן מנהגינו ושמירת שבת ועשיית הרגלים הם זכר שנזכיר יציאת מצרים ומתוך כך באים אנו להגיד גדולתו ומעלתו וכח מעשיו ואין עושה בעולמו אלא כרצונו ואין מי יאמר לו מה תעשה ומה תפעל: כיצד המועדות הם זכר ליציאת מצרים הפסח כמשמעו שפסח המקום על בתי אבותינו והפליא לעשות באותם הימים נסים ונפלאות עד שהוציאנו יום ט\"ו בניסן: שבועות על שם שבעה שבועות שמנינו אחר שיצאנו ממצרים לספור חמשים יום כדי לקבל התורה דלענין זה היתה יציאתנו כמ\"ש בהוציאך את העם ממצרים תעבדון את האלהים על ההר הזה והיינו קבלת התורה: סוכות על שם ענני הכבוד שפרש עלינו והקיפנו בהם כשיצאנו ממצרים בשבת נאמר זכר למעשה בראשית שבאמצעות השבת אנו מזכירין חדוש העולם ומאמינים אנו בו מן הטעם שכתבתי ואע\"פ שאנו אומרים בו זכר ליציאת מצרים אפשר לומר שאינו חוזר על השבת אלא למקראי קדש שהשבת תחלה למקראי קדש שהם זכר ליצ\"מ אבל השבת אינו אלא זכר למעשה בראשית: ואפשר לומר שגם השבת הי' זכר ליצ\"מ בצד מה ע\"ד שאמרו בענין ישמח משה במתנת חלקו כי משה שאל מפרעה יום א' שינוחו בו ישראל מעבודתם והודה לו פרעה ובחר להם יום למנוחה וכשבאו במעמד הר סיני ונצטוה מפי הקב\"ה זכור את יום השבת לקדשו והנחיל אותו להם ליום מנוחה לעולמים שמח משה באותה מתנה שניתן לו אותו יום למנוחה והי' חפץ בעיני הבורא בו מיום אחר וחננו האל ית' וית' שיטיב בעיני פרעה לתת לו אותו היום ולא יעכב ואע\"פ שמו' ימי בראשית יום ז' שבת איקרי והי' יודע בו משה עצמו אפ\"ה שמח משה באותה מתנה דכיון שלא ניתנה תורה עדיין והיו עבדים בעבודת פרך איזה יום שעולה ברצונו של פרעה לתת היו נוטלים ושמחים עליו יהי' מה שיהי' אבל עתה שנתן להם המנוחה לנוח מעבודתם וביום מנוחה ברצון הבורא ית' ודאי הי' שמחה על שמחה ונתגלגל זכות ע\"י זכאי ליום זכאי ועל כן שמח:", + "ולענין זה אפשר לומר כי השבת הוא זכר ליציאת מצרים כי בזכרנו השבת ובשמרנו יום הזה אנו זוכרים יציאת מצרים וענין היום שנתן לנו שם למנוחה ע\"י מרע\"ה:", + "ור\"ה ג\"כ הוא זכר ליציאת מצרים מפני תקיעת השופר והשופר הוא זכר ליובל והיובל ליציאת מצרים שיצאו מעבדות לחרות: ויו\"ה ג\"כ זכר ליציאת מצרי' מפני שהטע' מה שהוקבע יום מחילה וסליחה לדורות מפני שבאותו יום נתרצה הקב\"ה למשה לכתוב להם לוחות אחרונות ונתרצה לישראל ונתפייס עמהם על מעשה העגל ואמר סלחתי כדברך ע\"י כך הוקבע לנו היום הזה לסליחה וזוכרים אנו את אשר חטאנו כשיצאנו ממצרים ומתוך כך אנו זוכרים היציאה עצמה ועזוזו ונפלאותיו אשר עשה:" + ], + "Friday Night Dinner": [ + "אחר שיקדש יטול ידיו לאכילה אבל לא יטול ידיו קודם הקידוש דהוי הפסק אע\"ג דהקידוש הוא מצרכי סעודה אפ\"ה הוי הפסק כיון שיכול לקדש בפת ויטול ידיו תחלה ויברך ויתחיל יום הששי ויאמר ברכת המוציא וברכת אשר קדשנו ומסיים מקדש השבת ובוצע ואוכל:", + "ובעוד שמקדש ישים שתי ידיו על שתי ככרות ויכוין כשמברך ברכת המוציא מקום מיוחד בפת שיבצע בו אח\"כ כדי שידע על מה הוא מברך וכן הדין בכל דבר שמברכין עליו צריך שיזמין ויסיים הדבר תחלה קודם שמברכין עליו דאי לאו הכי הוי ברכה לבטלה ואע\"פ שהקידוש על הפת לא ימצא בו תיבות להשלים ע\"ב אא\"כ הוי ביין אין לחוש כיון שעיקר הקידוש לא נתקן אלא על היין ואח\"כ יסדר שולחנו כפי כחו ויאכל בשמחה ובטוב לבב וירחיק ממנו ומבני ביתו כל קטט' ומריבה ויגון ואנחה כמו שביארנו ויבקש שלום ויאריך על שולחנו כדרך בני מלכים ושרים בנחת והשקט ושלוה להראות ענג בעצמו ויתן חלק מה מאכילתו לעניים הן רב הן מעט כי זהו עיקר הענג והשמחה לשמח לב האומללים והדלים ולא יהי' אכילתו ושמחתו מניה וביה לאכול ולשתות ולמלא בטנו כי צדיק אוכל לשובע נפשו ונותן חלק למרירי יום כדי שישמחו כולם ביום הקדוש הזה ולו יחשב לצדקה ואחר שאכל ושתה כרצנו יברך ברה\"מ מלה במלה ויזכיר בה של שבת ויברך על היין אחר המזון ואפילו שאין דרכו בחול לברך על היין צריך לברך ביום השבת עליו מפני כבוד היום וכדי להרבות בברכות כדי להשלים מאה ברכות: אחר האכילה ילמד מעט בחברה עם חבר אם יש לו ואם אין עמו חבר ישים עליו שומר וילמוד כדי שלא יבא להטות הנר אא\"כ הוא אדם חשוב ואם אין עמו חבר ולא שומר לא ילמד בספר כלל ולא יעבור על דברי חכמים אלא ילמד איזה דבר ע\"פ ממה שחננו האל הן מקרא הן משנה או פרק במה מדליקין עם פירושו עד שישכב עצמו בשינה וילך לשכב ויקרא קריאת שמע עם הסדר:" + ], + "Order of Morning Blessings": [ + "ובאשמורת הבקר ישכים כמנהגו וילמוד מה שחננו האל י\"ו ואע\"ג דאינו יכול ללמוד לאור הנר לא ימנע מפני כך לקום אלא ילמוד בע\"פ משנה או תילים או מה שיקבע בין רב בין מעט או שישמע מפי אחרים הלומדים וישכים לבה\"כ להלל ולשבח לבורא עולם י\"ו בזמירות ובקשות כל א' כפי כחו. ויברך ברכותיו מלה במלה כל א' לפי מה שהוא בכוונה שלמה כי עיקר הברכה היא כוונת הלב לא ההוצאה בשפתים ועז\"א הפ' בפיו ובשפתיו כבדוני ולבו רחק ממני ולכן כל בעל נפש החפץ בעבודת אלהיו ויראתו וחרד על דברו צריך לכוין בכל ברכותיו ולא יאבד א' מהם בלא כוונה כי זה עיקר גדול ביראה וישבח לבורא עולם י\"ו שהחזיר לו נשמתו בחמלה ונתן לו בינה והשכל להבין להשכיל למאוס ברע ולבחור בטוב כמו שנתן לשכוי בינה להבחין בין יום ובין לילה כן יהי רצון מלפניו שיכין את שכלו ואת תבונתו לבחור בכל דבר טוב ובדרך החיים ולהרחיק מעליו כל דבר רע ודרך המות לקיים הכתוב ובחרת בחיים ופקח את עיניו לראות לעשות את כל צרכיו מתוקנים ומיושרים כדת וכשורה כן יהי רצון שיפקח עיניו בין עיני השכל בין עיני הראות לראות את כל דבר הנאות לו לראות ויעביר עינו מרעות ברע והוא מתיר אסורים שהתיר מאסרו מושכב מוטל על ערשו חשוב כמת נמסר ביד הטומאה השולטת עליו כן יתיר מאסרו אשר הוא אסור בזיקים ביד יצרו הרע המבקש ממנו טענות ותואנות לעבור על רצון קונו. והלביש ערומים להלביש אותנו בגדי ישע אמונת תורתו התמימה כן יהי רצון שלא נמוש מאמונתו כל ימינו ויסיר מעלינו הבגדים הצואים ממחשבות רעות והרהורים קשים שנלך לפניו בלבושים נאים ומתוקנים שלא ירחק אותנו מאת פניו. והוא הזוקף כפופים משפיל ומרים הוא יזקוף כפיפת קומתנו בין פרס וישמעאל וירים אותנו במעלת תורתנו וקיום מצותיו ויתקדש שמו בעולם ורוקע הארץ על המים שיוכל האדם לעשות את כל צרכיו בקיום הדת ומשפטיה כן נזכה ללכת בהם להפיק רצונו וחפצו להתהלך לפני ה' בארצות החיים והכין מצעדי גבר לילך בדרך אשר ירצה כי הבחירה בידו הוא יכין צעדינו לטוב ללכת בדרך לא נכשל בה. ועשה לי כל צרכיו שכל הענינים הצריכין לאדם הם כדי להשיג בהם מבוקשו מכל אשר יעלה על לבנו לעשות ימצא בעולם ולא ישוב מפני כל והוא כענין שאמרו בברכת בורא נפשות רבות וחסרונן שלא חסר מהם כלום מכל אשר האדם תאב וחומד ואע\"פ שאין הענין מוכרח לקיומו מלבד על כל אשר ברא להחיות בהן נפש כל חי שא\"א להיות אדם זולתם ונותן ליעף כח שאע\"פ שהאדם יעף ויגע בין במלאכת שמים ועסק התורה שנקראת תושיה שמתשת כחו של אדם בין במלאכתו לפרנס בני ביתו הקב\"ה ברחמיו מחדש כחו ורוחו בכל בקר כאלו לא היה בו שום חולשת חיל ויגיעה כמ\"ש וקוי ה' יחליפו כח וכענין שנא' חדשים לבקרים רבה אמונתך וכן אנו מתפללים לפניו שיתן בנו כח ואזירות חיל לעסוק בתורה ובמצוה כדת וכשורה ולא נעצור חיל מעשו' כל הבא בידינו להפיק רצון שמים ואע\"פ שזאת הברכה יש נמנעים מלברך אותה משום שלא מצאנוה בגמ' בסדר הברכות של שחרית והיא תקנת הגאונים זלה\"ה להיות שראו תשות הכח שנתרבה בעולם וראו שיהי' יפה להם לברך זאת על הגמול הטוב שגומל עמנו בכל יום תמיד לחדש כחנו ורוחנו ולהחליף בנו כח לעשות מלאכתנו מלאכת שמים ולעבוד עבודתו אלא שאמרו האחרונים שאין כח ביד שום ב\"ד אחר הגמ' לחדש שום נוסח ברכה לא קטנה ולא גדולה וכדי שלא להקל בברכות ראוי לחוש להם מכל מקום אין למחות ביד האומרה ולענות אמן אחריו ולכוין לצאת בה י\"ח. ואזר אותנו בגבורה ואין גבורה אלא התורה שנתנה לנו מצד הגבורה כדכתיב אש דת והיא היא המחזקת אותנו בגלותינו ואלמלא היא לא נשאר לנו שריד ופליט וכח לעמוד בפני כל הצרות אשר עברו עלינו ועוברים בכל עת ובכל שעה והקדוש ברוך הוא מצילנו מידם ועוזרנו להיות לנו שארית בארץ ועטר אותנו בתפארת היא עטרת המצות והחקים והמשפטים אשר בהם אנחנו עוטרים תפארת מכל מכחישי התורה היא מגיד דבריו ליעקב חוקיו ומשפטיו לישראל לא עשה כן לכל גוי וזהו שאנו מברכין אחר ברכה זאת. שלא עשני ממכחישי התורה כי הבל המה מעשה תעתועים וכל מעשיהם בל יועילו אבל עשאנו מעמו ונחלתו והבדילנו לחלקו כענין שנא' כי חלק ה' עמו. וכן הוא משבח אליו שלא עשאנו עבד דלא מבעיא ממי שיצא מן הכלל ואין לו צד מה במצות אלא אפי' עבד אשר ישנו בכלל המצות שהאשה חייבת בהן לא שם חלקנו כהם שיש רשות אחרים עליהם ולא באו עדיין לכלל ישראל ולא מבעיא עבד שלא בא לכלל ישראל אלא אפי' אשה שהיא בכלל ישראל כיון שהיא פטורה מכמה מצות שרשות אחרים עליה ראוי לו לשבח על ככה וזו סדר אלו הברכות זו אחר זו וכוונתן הראויה להם ואע\"פ שזו הכוונה לא כל אדם יכול לכוין בה כל יום ויום והלואי שיכוין הדברים כפשטן אפ\"ה מזמן לזמן כמו בשבת ראוי לו לכוין באלו הדברים אשר ביארנו וטוב לו: ואח\"כ מברך המעביר חבלי שינה מעיניו להודות לאל י\"ו שהסיר תנומת מחשבותיו ורעיוניו שהיו לו בהיותו על מטתו והשכיל אותו שכל טוב להבין ולהשכיל תורתו ויתפלל לפניו שידביקהו ביצר טוב וילמד תורתו התמימה בענין שלא יבא דבר תקלה על ידו ולא יכשל בדבר עבירה ולא בדבר הלכה ולא יבא לידי נסיון וירחיק מעליו יצה\"ר בענין שלא נעשה הרע בעיניו ויתננו לחן ולחסד בעיני כל רואנו כדי שלא יבא לא לידי קטטה ולא לידי קנאה ולא לידי שנאה עם שום בריה. ויגמלנו חסדים וטובים מחסדו הגדולה וטובו עם בריותיו. ברוך הגומל חסדים טובים יהי רצון מלפניך ה' או\"א שתצילני היום ובכל יום ויום מעזות פנים מחמת עצמי שלא אעיז פני עם אחרים ואבא לידי תקלה ח\"ו ומעזי פנים. שלא יעיזו פנים אחרים כנגדי ויבאו לידי תקלה ע\"י ח\"ו. והצילני מאדם רע ובליעל בעל מרמות ותחבולות שלא אוכל להנצל ממנו. ומאשה רעה שלא תעליל עלי עלילות ותאנות לבקש את נפשי. ולא יצה\"ר ולא עין הרע ולא לשון הרע שכל אלו פגעים רעים וקשים ולא ינקה כל הפוגע בהם. מדין קשה שהדין עצמו שביני ובין חברי הוא קשה מצד עצמו ומטריח לב\"ד שאינן יכולים לבררו כראוי. ומבע\"ד קשה שאע\"פ שהדין אינו קשה מצד עצמו הבע\"ד הוא קשה עקש ופתלתול ולא ציית לדינא. בין שהוא בן ברית כמוני שהוא ישראל בין שאינו בן ברית שהוא גוי ואפשר לבא לידי חלול ה' ח\"ו ואענש עליו. ומדינה של גיהנם לרבות כל צד עון ואשמה המחייב עליו דין גיהנם:", + "הכלל העולה מכל שאלתנו בכל בקר ובקר לבקש מאת אלהינו י\"ו אל יתן למוט רגלינו מדרך הטוב והישר אלא שנוכל להפיק רצונו וחפצו כל ימינו על אדמתנו ולא יארע שום דבר תקלה על ידינו: ואח\"כ אנו מברכין ברכת התורה וכבר ביארנו ענינה בסדר הבקר: ויאמר אחר ברכת התורה פ' ברכת כהנים להתחיל תחלת למודנו בדבר טוב ובברכה כדי שנתברך מהשי\"ת בברכה שלימה שנוכל לעסוק בתורה כדין וכשורה בלי טרדה ובלי מחשבה:", + "ויתחיל הזמירות בנחת ובקול זמרה יותר מבימי החול ויתחיל בפ' העקדה מפני שאין לנו סמך על מה לסמוך אלא על זכות אבותינו הקדמונים והוא מקיים אותנו בגליותנו ומפני שענין העקיד' הי' גדול במאוד מאד בין מצד העוקד בין מצד הנעקד עד שהקב\"ה הבטיח לישראל שביום הדין שישראל עומדי' בצער מפני המקטרגים והמבקשי' עלינו רעה שנזכור עקדת יצחק ובזה לא נפחד משום ענין ואפילו ענין העקידה אין צריך לזכור אלא שנתקע בשופר ומתוך אותו שופר יזכור לשופר של איל ומהאיל יזכור ליצחק ומיצחק הרי העקידה ומתמלא רחמים בזה על כל עם ישראל אין שטן ואין פגע רע שיוכל עם ישראל וא\"כ ראוי הוא לזכור ענין העקידה כל יום ויום קודם שנסדר תפלתנו כדי שיתמלא עלינו רחמים אלהינו שבשמים ויקבל תפלתנו ותחנתנו בחמלה ובעל נפש לא יבטל אותה בשום ענין וגורם טובה גדולה לו ולכל ישראל וכתב הרשב\"י זלה\"ה בספר הזוהר וז\"ל לא אית מאן דמבטל מותנא מן בני אנשא כקרבן דעקידת יצחק דכתיב ביה ויעקד את יצחק בנו אתקשר מדת הדין ואתעקד לעילא ולא הוה ליה רשו לקבלא לבית דין רברבא דאיהו גבורה ועקדת יצחק מעלייא לישראל לאדכרא ליה בכל יומא בגלותא דתגין עליהן מכל מערעין בישין וקלא נפיק ואמר אל תעש לו מאומה וזכות אבוהון יגן עליהון מערעין בישין עכ\"ל: עוד טעם אחר לאומרו בכל יום מפני שבזכות העקידה נשבע ית' וית' לאברהם בי נשבעתי נאם ה' ויירש זרעך את שער שונאיו ואנו מבקשים מאת הקב\"ה שיקבץ נפוצותינו מארבע כנפות הארץ ויפקדנו בפקודת ישועה ורחמים שלא ישלטו בנו שונאינו אלא שנשלט בהם ונקח מהם נקמתינו על כל הרע אשר הרעו לנו כי הוא קצף מעט והם עזרו לרעה: ואחר העקידה נתפלל לפני אלהינו שכמו שכבש אברהם רחמיו לעשות רצונו כן יכבשו רחמיו את כעסו ואל ידין אותנו כאשמתנו וכפרי מעללנו לפי שורת הדין אלא שיכנס לפנים משורת הדין להתנהג בחסד וברחמים גדולים בזכות אבותינו הקדושים וישב חרון אפו מעלינו ומעל ארצנו ומעל מקדשנו ויזכור לנו ההבטחה שהבטיחנו ע\"י משה נאמן ביתו לזכור את ברית אבותינו כדכתיב וזכרתי את בריתי יעקב וכו' ואע\"פ שיש אומרים שאף גם זו מן התוכחות אפ\"ה דוק לאידך גיסא והיא נחמתנו הבטיחנו שיעש' עמנו למען שמו כמו שנא' ואף גם זאת בהיותם בארץ אויביהם לא מאסתים ולא געלתים לכלותם להפר בריתי אתם כי אני ה' אלהיהם גם הבטיחנו שיקבץ נפוצותינו וישיב שבות גלותינו כמו שנא' ושב ה' אלהיך את שבותך ורחמך ושב וקבצך מכל העמים אשר הפיצך ה' אלהיך שמה אם יהי' נדחך וכו' והבטיחנו להביאנו לארץ ישראל כמו שנא' והביאך ה' אלהיך אל הארץ אשר ירשו אבותיך כו' וכתיב והביאותים אל הר קדשי וכו':", + "ויאמר ברייתא של אלו דברים שאדם אוכל פירותיהם בעוה\"ז והקרן קיימת לעוה\"ב שכל אלו המצות ישראל הקדושים והרחמנים וגומלי חסדים זהירים בהם ומבקשים אנו מאת הקב\"ה שבזכות אלו הדברים שמקיימין ישראל שיגאל אותנו מצרותינו ונקט אלו הדברים התנא משום שהם מעוטי הכמות ורבי האיכות שכל אדם בנקל יכול לעשות אותם ולא בא לשלול שאר המצות שכל מצוה שעושה האדם כראוי אוכל פירותיהם בעוה\"ז והקרן קיימת לעוה\"ב אלא חדוש השמיענו באלו אע\"פ שהם דבר נקל לעשות. עוד נ\"ל טעם אחר שאפי' אלו שהם מצות תלויות בין אדם לחבירו ומצפה בהם לתשלום גמול והייתי אומר שאין שכרו כ\"כ גדול מהשי\"ת השמיענו שאפי' אלו הדברים אוכל פירותיהם והקרן קיים לו וכ\"ש כשעושה המצוה לש\"ש לבד שאינו מצפה בהם גמול של ב\"ו עוד נראה טעם להפך לדקדק אלו דברים דמשמע שפוסל את אחרים מפני שאלו הדברים אדם עוסק בהם בכל אבריו כולם שאין אדם יכול לעשות מצוה מאלו בשלמות אם לא שיעסוק בה בכל גופו ואבריו משא\"כ בשאר כל המצות שיכול האדם לשבת במקומו ולקיים המצות וא\"כ ראוי לו לתת חלק לגוף שעסק בהם ויאכל פירותיהם בעוה\"ז ויהנה גופו ואבריו ואע\"פ שתמצא מצות אחרות זולת אלו שראוי' לעסוק בהם בכל אבריו אפ\"ה בכלל גמ\"ח הם: והתחיל בכבוד אב ואם מפני שהיא מצוה גדולה לשמים ולבריות מדרך השכל ומדרך המוסר והוא להיות לו לאדם השתדלות לכבד את אביו ואת אמו הן להאכילם הן להשקותם בכל אשר יצטרך כי אחר שהוציאו לאויר העולם וזולתו לא הי' לו קיום והעמדה א\"כ נמצא שכל מה שעושה הוא וטורח ומצליח גרמא מאביו ואמו היא א\"כ מידו הוא נותן לו וזו סברא נכונה להכריח האדם בהכרח להשתדל במצוה הזאת ובכל אופניה כראוי וכל המוסיף משובח הוא מצד יצה\"ר אבל מחויב הוא מצד הדין והיושר ונמצא כבוד אב ואם גמ\"ח מכמה צדדין גמ\"ח לו לנפשו שמקיים מצות הש\"י גמ\"ח לקיים מצוה המביאו לחיי העוה\"ז גמ\"ח למי שגמל עמו חסד גדול עד שהעמידו על עמדו ואין ראוי להיות כפוי טובה גמ\"ח לבריות ועושה צדקה עמהם ומפני היות הענין כ\"כ גדול במאד מאד לא נכלל בכלל גמ\"ח: וגמילות חסדים היא מצוה גדולה כמשז\"ל גדולה גמ\"ח מן הצדקה שזו בגופו וזו בממונו כו' והיא כוללת מצות הרבה: כלל הענין לעשות חסד עם כל בריה בין גדולה בין קטנה בין עשה עמו בין לא עשה עמו להציל עשוק מיד עושקו ולא להכשיל את העור להטות חבירו מדרך טובה לדרך רעה להשיא אותו עצה ההוגנת לו וכן כל כיוצא בזה: וביקור חולים אע\"פ שהיא ג\"כ גמ\"ח אפ\"ה היא ג\"כ גדולת הערך כאחז\"ל ביקור חולים אין לו שיעור והענין הוא כי גומל חסד עם הגוף ועם הנפש שלפעמים משיב נפשו של אותו חולה בטוב טעם ודעת אמריו ודבריו דברי פיוס ורצוי וחזוק לסומכו על ערש דוי ובעינינו אנו רואים הענין הזה כי לפעמים אדם נכנס לבקר את החולה ויושב עמו שעה או ב' ואומר החולה עצמו נחמתני נחמתני החזרת נשמתי בי ואנו רואין שהקל מעליו חליו וכן ארז\"ל הנכנס לבקר את החולה נוטל א' מס' מחליו ואמרו דוקא בבן גילו הנה נראה בפי' שמשיב נפש החולה בבקרו אותו ואם הוא ענין גדול מגמ\"ח אחר שהוא מ\"ש למעלה: והכנסת אורחים ג\"כ עם היות שנכנס בכלל גמ\"ח היא מצוה גדולה וראויה להמנות בפני עצמה מפני שהמכניס אורחים בתוך ביתו וממציא להם מקום ומושב שישבו ויניחו מיגיעת הדרך וטרחו עושה עמו כמה טובות. הא' לנוח גופו ואבריו. והשני להמציא לו מה לאכול ולשתות שיחזור נפשו אליו. הג' שמונע ממנו בושה וכלימה בהיותו גר בארץ ללכת לחזור אחר בית ומושב שיוכל לשבת ואין מכיר אליו. הד' לעשות טובה עם מי שלא עשה עמו טובה ולא הכיר בו מעולם ומכניסו בביתו ומאכילו ומשקהו ועשה עמו כל הצריך אליו שכרו גדול כפול ומכופל שעושה הדבר לשם המצוה עצמה וראוי הוא לכל שכר בעולם. הה' אם מתנהג עמו כמו שהי' מתנהג א\"א ע\"ה עם האורחים לשאול להם מה ענינם ומה טיבם ולהמשיך אותם תחת כנפי השכינה כן ימשוך אותם בדברים לעבודת שמים הכל לפי מה שהוא אדם ונמצא מהנהו הנאת הגוף והנאת הנפש כמו המצוה של ביקור חולים או קרוב לה וכל א' יש לה ערך בפני עצמה: והשכמת בית הכנסת. זהו הענין עם היות שנראה שאינו מגמ\"ח שאינו דבר בין אדם לחבירו אפי' הכי הוא גמילות חסדים כביכול עם הבורא ית' וית' להשכים בביתו בבקר ובערב וכיון שהשכינה בגלות בזמן הזה אין לה נחת רוח אלא בארבע אמות של תפלה וכל המשכים לבית הכנסת כאלו משכים לתת שלום לשכינה ולשאול בשלומה והיא מתנחמת ומשתעשעת עם האיש ההוא ושואל בשלומו כשאינו בא מן הראשונים כמשז\"ל על פסוק מי בכם ירא ה' וכו' וכן הפליגו בספר הזוהר שכר המשכים לבא לבית הכנסת והביאו משל למלך שזמן בני המדינה לסעודה וכו'. א\"כ ראוי הוא להמנות בפני עצמה השכמת בית הכנסת ואע\"ג דשייכ' בצד מה בענין גמ\"ח: והבאת שלום בין אדם לחבירו ובין איש לאשתו. ענין הבאת שלום הוא גדול במאד מאד והוא גמ\"ח וגדול ממנו מפני שיש בו כמה ענינים מצורפים עמו הא' לקרב לב לישראל להיות א' ולא יהי' ביניהם חלוק לבבות והוא עיקר גדול שהעולם עומד עליו. הב' להסיר שנאת חנם מבין איש ובין רעהו וכ\"ש מבין איש ואשתו ששנאת חנם גורם לכמה עבירות אחרים ואע\"פ שלא יהי' השנאה בחנם אלא על דבר ראוי לשנאה מצד האחר ע\"כ הוא שנאת חנם ולא ימנע מהם שנאת חנם עכ\"פ והיא עבירה גדולה אשר בסבתה נחרב הבית בחורבן השני ועוד ידו נטויה בעונותינו כי לא נפסק מבינינו וכל הרודף שלום מסיר השנאה מכל וכל מביניהם ומקרב הלבבות להיותם א' הג' שמרים מכשול המשטמה מבין איש לרעהו ואפשר שבסבת המשטמה יבא הדבר לפועל וינקם איש מרעהו ויגרום היזק גדול נטירת איבה ונקמה ורודף השלום מונע כל זה. הד' לקרב התועלת שכשאדם יש לו מריבה עם חבירו ואצ\"ל איש עם אשתו לא מבעיא שאינו מקרב לו התועלת אלא אדרבא אינו מסלק ההיזק מלפניו ועוצם עיניו מלפני עור לא תתן מכשול כי השנאה מקלקל' השורה אחר שנתיחדו בלב א' כל א' חוזר בו וחפץ בתועלת חבירו והנאתו יותר ממה שהי' קודם הקטטה ביניהם מחמת שנגע ה' בלבם וחזרו בהם חזרה גמורה להיות נפשם קשורה זו בזו וזו בזו והוא ענין קרוב לשכל האמתי הה' בין איש לאשתו היותם בלב א' ונפש א' להיות הזיווג העולה משניהם הגון וראוי ולא יתפרדו איש מעל אחיו בחלוק הלבבות ואותם הבנים נקראים בני שנואה ועליהם נאמר גם בלא דעת שאין דעתם א' שכל א' פונה אל מחשבתו נפש לא טוב הו' בין איש לאשתו המקרבם והעוש' שלום ביניהם כאלו עושה שלום עם השכינה ומעשה ידיו להתפאר כי לא נברא האדם כי אם לקיום המין ולתועלת העליונים ותחתונים ולא לתוהו בראה לשבת יצרה וכשיש קטטה בין איש לאשתו כביכול נתבטלה מחשבת י\"ו וברכתו אשר ברך אותם כדכתיב ויברך אותם ויקרא את שמם אדם וכן הקב\"ה מחל על כבודו ועל קדושת שמו הגדול וגזר להמח' על המים כדי לקרב השלוה בין איש לאשתו שלא יהי' ביניהם צד מה שנאה ומחשבה רעה כי זה כוונת הבריאה:", + "ות\"ת כנגד כולם ענין הלמוד הוא גדול במאד מאד מפני שלומד התורה לומד כל הענינים וכל המצות בה קריאתו נחשבת לו לעשיה אחר שתופס כלל כל הענינים עוד יש בה ענינים רבים ממעשה בראשית ומעשי מרכבה הנהגת העולמות כולם ומתוך כך מכיר את בוראו י\"ו ויודע מעלתו וגדולתו ידו החזקה וזרועו הנטויה וא\"כ ראוי להניח כל המצות ולעסוק בה כי היש במדרגה גדולה מעשיית המצות ואע\"פ שאנו אומרים כנגד כולם לא לבטל המצוה הבא לידו מן המצות אשר אמרנו ח\"ו כי אין למוד התורה מספיק לביטול מצוה א' דא\"כ המצות יתבטלו וכולם יעסקו בתורה ואין מרחם ואין מנחם חלילה לנו מלהאמין כי כבר אמרנו שיסוד ועמוד העולם הוא גמ\"ח והשלום אלא הענין הוא שאע\"פ שיש דברים גדולים בעשיי' המצות שהעושה אותם אוכל פירותיהם בעוה\"ז והקרן קיימת לו לעה\"ב והם אלו שזכרנו לא מפני זה נתמעט למוד התורה מגודל השכר שיש לעסוק בה כי העוסק בתור' כזה וכזה יש לו בזה ובבא כי אין ערך לשום מצוה כנגדה לא בשכר ולא בעונש והעוסק בה יש לו שכר גדול על עסק תורתו כנגד השכר שיש לכל הענינים כולם והוא שלא בא לידו דבר מצוה ובטל אותה אלא שאינו חושש לעסק המצוה אחר עסק התורה אבל אם בא לידו מצוה ובטל אותה מפני עסק התורה לא על אותו עסק נאמר ות\"ת כנגד כולם שהרי הוא עבר על המצוה הבאה לידו ומה תועלת לו בלמוד אחר שאינו מקיים לעשות עם היות שאמרו העוסק במצוה פטור מן המצוה ונראה שאפי' בא לידו פטור עליה היינו שהמצוה אינה מתבטלת מכל וכל שאם הוא אינה עושה אותה ומקיימה אחרים יקיימו אותה ובכן לא יחשב לו עונש על הענין ופטור עליו אבל אם בא לידו והוא מוכרח לעשות אותה או שאינו מוכרח אלא שלא תעשה המצוה כתקנה ע\"י אחרים כעל ידו ודאי ראוי הוא לבטל למוד התורה ועסקה ולקיים המצוה ואח\"כ יחזור ללמודו וז\"ש ז\"ל וחלקו בין המצוה שאפשר להעשות ע\"י אחרים ובין המצוה שא\"א להעשות ע\"י אחרים ונ\"ל שכל החלוק הזה יהי' על המצוה שאין בהם צד גמ\"ח אבל המצות שיש בהם גמ\"ח וכיוצא באלו שזכרנו למעלה מבטלין ת\"ת לעשותן כי אלו מקיימין את העולם כולו כעסק התורה וכמעט יותר וכארז\"ל מבטלין ת\"ת להכנסת כלה מבטלין ת\"ת להוצאת המת והשאר כיוצא בהן ומי שידקדק בזה יבין הענין כאשר הוא כי לא דבר רק הוא. ואח\"כ יתחיל לסדר תפלתו ויאמר לעולם יהא אדם ירא שמים בסתר ובגלוי והאומר בסתר לבד טועה כי למה נשנה הנוסח' הטובה והיפה משום דברי האומר מה חידוש הוא לו בגלוי פשיטא העיקר הוא שיהי' ירא בסתר במקום שאין שם רואה אותו שום נברא וזאת אינה קושיא כי אין כוונתינו להשמיע חדוש כי אם להודיע כיצד יתנהג אדם ירא שמים במעשיו שצריך לו להיות לעולם יראת שמים כנגד פניו בין בסתר בין בגלוי ואפי' הרוצה לדקדק ולומר בסתר כבגלוי טועה כי אין הכוונה אלא כמ\"ש ואפי' שצד א' אין בו חדוש אין לחוש לזה דאגב חדא נקט תרתי וכן דרך תנא בכמה מקומות דוק ותשכח ומודה על האמת זה עיקר גדול ביראת ה' שלא ישנה אדם את דבורו על שום דבר בעולם וכן הוא מדת החסידים וזרע קדש שנא' שארית ישראל לא יעשו עולה ולא ידברו כזב וכו' ובהיות האדם תוכו כברו לא במהרה הוא חוטא וזהו ענין ומודה על האמת ודובר אמת בלבבו. שצריך שיהיו פיו ולבו שוין לטובה. וישכם ויאמר רבון העולמים כו' שתהי' תפלה זו מסודרת בפיו הן בכל בקר הן בכל שעה שצריך להתפלל לפניו י\"ו ויקדים לתפלתו שלא על צדקתו ויושר מעשיו הוא מפיל תחינתו לפניו אלא על אלהותו למענו ית' יעשה ולא למענינו כענין שאמר דניאל ע\"ה אדני שמעה כו' למענך אלהי והוא כענין שאמר מרע\"ה ואתחנן שלא התפלל מצד מעשיו הטובים אלא מתנת חנם כי חנון ורחום הוא ובהקדמה הזאת אין מקום למקטרג על תפלתו שלא תעשה שאין תפלתו רק על חסד הש\"י שדרכו להתחסד עם בריותיו בין ראוים בין שאינם ראוים כדכתיב וחנותי את אשר אחון אע\"פ שאינו כדאי. מה אנו מה חיינו. הענין הוא להשפיל עצמנו לפני גדולתו ומעלתו י\"ו לחזק הענין שאמרנו שאל ידין אותנו כאשמותינו ואל ימוד לנו כפעלנו כי ב\"ו אנו ורוב מעשינו תוהו כי דרכנו לרדוף אחרי ההבל ולמרוד ולפשוע מחמת היצה\"ר השולט עלינו כי מותר האדם מן הבהמה אין. מצד החומר ותאותיו וחמדותיו ולכן אין להאשימנו על מעשינו הרעים אלא להביט במעשה הטובה הנעשית על ידינו מחמת צד קדושה שיש בנו מן הנשמה הטהורה שנפחת באפינו (מה חסדנו מה צדקתנו מה ישועתנו) ענין מה ופירושו כמו דבר של הבל ואין בו ממש כלומר אין ממש בחסדנו ולא בצדקותנו ואין בנו מעשים שיועילו להושיע אותנו וכיון שכן. (מה כחנו מה גבורתנו). שנבטח בעצמינו ואפי' שיהי' בנו כח וגבורה (ומה נאמר לפניך ה' אלהינו ואלהי אבותינו הלא כל הגבורים כאין לפניך ואנשי השם כלא היו). ואע\"פ שנא' שנבטח בחכמתנו ובתבונתנו ונדע להציל עצמנו אנו (חכמים כבלי מדע ונבונים כבלי השכל כי רוב מעשינו תהו וימי חיינו הבל לפניך) כלומר הכל נגדך לאין כי במה נקדם פניך על כל הטוב והגמול שאתה גומל עמנו בכל עת ובכל שעה (ומותר האדם מן הבהמה אין). ומה בידנו לעשות כי נחשבנו כבהמה ואם יש בנו איזה מותר ותוספת על הבהמה היא מצד הנשמה שהיא חלק אלוה ממעל ועתיד ליתן דין וחשבון לפני כסא כבודך וכמו שיש הפרש בין החומר והצורה לישראל עצמן כך יש הפרש בין א\"ה לישראל כי כל הגוים כאין נגדו מאפס ותהו נחשבו לו ונאמר הן גוים כמר מדלי וכשחק מאזנים נחשבו הן איים כדק יטול. אבל אנחנו אין אנו בגדר זה בעינך אלא אהבת אותנו ורצית בנו וקראת את אבינו ישראל וישורון לפיכך אנחנו חייבים להודות לך ולשבחך ולפארך ולרוממך כו' על כל הטובה אשר הטיבות עם אבותינו ועמנו. ולשבחך ולפארך על שבחרת בנו לחלק ונחלה. ונתן שיר ושבח והודאה לשמך הגדול בשיר וזמרה אשרנו מה טוב חלקנו וכו' אשרנו שאנו משכימים יש מי שאומר כשאנו משכימים ונ\"ל שהוא טעות שעל כל ישראל נאמר שמשכימין בבקר ובערב בבתי כנסיות ובבתי מדרשות. ומיחדי' שמך בכל יום פעמים בבקר ובערב ואומרים שמע ישראל ה' אלהינו ה' אחד מפני שיחוד ה' הוא העיקר הגדול שהכל תלוי בו אנו מתחילין קודם כל דבר ומשבחין אנחנו לו י\"ו שיזכנו ליחד שמו כי כן צריך האדם בעל נפש לשבח לפאר לאדון הכל שנותן לו כח וחיל שיוכל לעבוד עבודתו ולקיים מצותיו כי מה האדם הדל והנבדל שיצא מידו דבר מה למצוא חן בעיני ממ\"ה הקב\"ה ובמה יקדם פניו על כל הטוב והגמול שגמל עמו מיום צאתו לאויר העולם ועד עמדו על דעתו והחושב בעצמו שהקב\"ה חייב לו על טרחו ועל משאו בעה\"ז ואע\"פ שיעמול ביום ובלילה ויחי' אלף שנים פעמים לא מחכמה ורוח יתירא דאית ביה יעלה על לבו דבר זה בער הוא ולא מבין ואדרבא חייב הוא למי שזכהו לכל הטובה ההיא להפיק רצון יוצרו ולמצוא חן בעיניו להיות מן המשרתים העומדים לפניו אם הגיע לכך: ויאמר בשכמל\"ו וכן ראוי אחר שיחד ה' בפסוק שמע ישראל ראוי לומר אחריו בשכמל\"ו עוד ראוי כדי לעלות לשם יחוד כותיקין שאומרים שאם יתאחר הק\"ש אחר הנץ החמה לפחות יהיה נמצא שכבר יחד ה' בשמע ישראל שהוא עיקר היחוד ועיקר הק\"ש ואחריו בשכמל\"ו והרי הוא כאלו קיים מצות ק\"ש בעונתה הראוי' וראיתי מן המדקדקים שמשלימין פרשת ואהבת עד ובשערך וכוונתם לענין זה ואומר אתה הוא אחד קודם שבראת העולם וכו' ענין תיקון הוא כמו פירוש למלת אחד כי כשאדם אומר ה' אחד צריך לייחד יחוד גמור מכל פנה והיא שהש\"י קודם שברא העולם היה א' יחיד בעולמו כמו ששנינו קודם שנברא העולם היה הוא ושמו א' ואפי' יעלה בדעתו של אדם לחשוב קודם שנברא העולם מה היה אע\"פ שאין ראוי להסתכל בזה כמו ששנינו כל המסתכל בארבעה דברים ראוי לו שלא בא לעולם מה למעלה מה למטה מה לפנים מה לאחור וההסתכלות בזה היא כמו מה לפנים לפירוש אחד אפ\"ה לא יהרהר יותר מדאי אלא היה הוא ושמו אחד ואין בנו כח בדעתנו לידע הענין כאשר הוא וכן בכל הסתכלות שיעלה על דעתו לפי שעה יחשוב בדעתו שאינו יכול להשיג הענין כאשר הוא בקוצר דעתו השפל והאפל כי גדולים ממנו בקשו על זה ולא הועילו אלא יהיה לבבינו שלם ותמים עם ה' אלהינו ועז\"נ תמים תהי' עם ה' אלהיך מי שהוא מסתכל בזה ראוי לו שלא בא לעולם מפני שאע\"פ שהסתכל בענינים אלו זמן רב לא יוכל להשיג דבר להפיס דעתו לקוצר תבונתו ואדרבא אפשר שיבא לידי הפסד מחשבותיו שיטרד מן העולם ועז\"א טוב הי' לו שלא לבא לעולם כי הבא לעולם אינו בא אלא להשלים נפשו ולמלא חוקיו לעשות רצון יוצרו וזה ביאתו לעולם אפשר שיטרידנו מן העוה\"ז ומן הבא ומה טוב ומה נעים הי' שלא היה בא ויצא לעולם ואפשר שאלו ד' ענינים הם הנזכרים כאן אתה הוא אחד קודם שבראת העולם ואתה הוא לאחר שבראת העולם אתה הוא אל בעוה\"ז ואתה הוא אל בעוה\"ב מה לפנים מה לאחור הוא ענין קודם שבראת ואחר שבראת מה למעלה ומה למטה בעוה\"ז ובעולם הבא ואע\"פ שיש פירוש אחר אפשר לכללו בכלל זה ומה ששנה בענינים והתחיל באחד וסיים באל הכל לפי הענין דכיון שקודם שנברא העולם היה א' ואחר שנברא העולם ובכלל זה אפילו אחר שישתלם הבריאה ויחזור העולם לתוהו ובוהו א\"צ עוד לומר שהוא אחד בשמים והוא א' בארץ שהם הם הבריאה עצמה וכבר נשלל משום רבוי אבל צריך לשלול שאין כח לאל אחר או מלאך או שרף עמו בבריאת עוה\"ז או בבא למעלה או למטה כי כל דבר שהוא למטה לפנינו אפשר לכנות אותו עה\"ז שמורה באצבע וכל דבר הנסתר מעינינו ועתיד להיות נכנה אותו בדבר שהוא למעלה ממנו וע\"כ הזכיר בעה\"ז ובבא אתה אל ואתה אל חזר ואמר ואתה הוא ושנותיך לא יתמו לשלול שאין לו קץ ותכלית ואפילו אחר הבריאה ואחר היותה תוהו ובוהו הוא עצמו באחדותו וגבורתו וזש\"ה המה יאבדו ואתה תעמוד וכולם כבגד יבלו וכו' ועכ\"ז ואתה הוא ושנותיך לא יתמו והיא הכוונה שאמרנו קדש שמך בעולמך אחר שבידך הכל ואין עוד בלעדיך ואת כל אשר תחפוץ אין מי שיאמר לך מה תעשה ומה תפעל אנו מתפללים לפניך שתקדש שמך בעולמך שידעו כולם אלהותך ומלכותך ותודיע בעולם מעלת המקדשים שמך וגדולתם כמונו אשר אנו מקדשים שמך ביחודך בכל יום פעמים. ותרים ותגביה קרננו והושיענו בין צרינו וקמינו. ברוך המקדש שמו ברבים ואע\"פ שהי' ראוי לחתום בברוך שם במקום הזה מצד הענין אין בידינו כח להקל בברכות ולברך ברכה אשר לא מצאנו אותה בגמרא לכן טוב שלא לחתום אלא יהי' כוונתו עם השם הנכבד והנורא ודי לו בזה אתה הוא ה' האלהים וכו' היא ענין תפלה כוללת על כל ישראל כמו שאומר קבץ נפוצות קויך מארבע כנפות הארץ אלא שמתחיל בענין יחוד שמו וגדולת מעלתו כדרך המתפלל שצריך לספר בשבחו של מקום תחלה ואח\"כ יתפלל ועורך שאלתו כמו שמצינו במרע\"ה אשר מי אל וכו' ואח\"כ אעברה נא ואראה וענין התפלה הזאת במקום הזה משום שיחדנו שמו הגדול בכל צד וענין ואין עוד מבלעדיו בעליוני' ובתחתונים ולו היכולת והממשלה לעשות כרצונו ואין מי יאמר לו מה תעשה מתחננים אנו לפניו שיעשה עמנו ככל נפלאותיו לקבץ גליותינו ולקדש שמו ויכירו כל הגוים וידעו כל באי עולם כי אין עוד מלבדו להושיע אותנו מיד צרינו וקמינו. וענין תפלה זו התפלל חזקיהו מלך יהודה ע\"ה על צרת סנחריב מלך אשור שנא' אתה הוא האלהים לבדך לכל ממלכות הארץ אתה עשית את השמים ואת הארץ הטה ה' אזנך ושמע וכו' וגמר הענין ואמר הושיענו נא מידו וידעו כל ממלכות הארץ כי אתה ה' אלהים לבדך על זו אנו מתפללין ומתחננים שיושיענו מידם וידעו כולם שמו הגדול כי אין עוד מלבדו: ויש מדקדקים שאין אומרים עליון לכל ממלכות הארץ מפני שאינו בפסוק אלא אתה הוא האלהים לבדך לכל ממלכות הארץ. ונ\"ל שאין לחוש שאנו מתפללים על דרך הפסוק אבל לא בלשונו ממש ואנו מוסיפין וגורעין ואין חשש בזה. אבינו שבשמים עשה עמנו חסד וכו' גמר התפלה מכח הבטחה שהבטיחנו ע\"י צפניה החוזה. בעת ההיא אביא אתכם ובעת קבצי אתכם כו' בשובי את שבותיכם לעיניכם אמר ה': יהי רצון זו תפלה על המקדש ועל העבודה כלומר בזמן שהיה בהמ\"ק קיים לא היינו צריכין לכל כך תפלות ותחנות מפני שבענין הקרבנות היו מתכפרים כל חטאתינו ועכשיו שבהמ\"ק חרב בעונותינו צריך שתמחול לנו בשיח שפתותינו כמו שמפרש הענין יותר לפנים ומתחילין אנו לסדר תחלה פ' התמיד מפני שהוא קרבן כולל לכל ישראל והוא היה הנעשה קודם כל דבר:", + "וצ\"ל פ' הזאת בשפה ברורה ובנעימה שתעלה לנו במקום קרבן וכולי האי ואולי ואחריה יאמר פרשת הקטרת וענין פטומו: ויש מקדימין לומר ענין הקטורת קודם התמיד ומביאין ראיה שהקטורת קודמת לאברים ואין ראיה כלל שעיקר התמיד הוא קבלת הדם וזריקת הדם וזריקתו קודם הקטורת והקטורת היתה נעשת כמפורש לעיל ולכן צריך להקדים התמיד לקטורת וכן נהגו לעולם:", + "ואחר קריאת ב' הענינים יאמר פסוק וערבה לה' להתחנן לפניו שיחזור הענין לכמו שהי' בקדמותו. ובשבת שמוסיפין אחר התמיד פסוקים של מוסף שבת שהם וביום השבת וכו' עם היות שהיה ראוי להקדים ענין הקטורת למוסף אין לחוש כל כך כיון שהם מחוברים לפרשה של מעלה אצל התמיד ראוי לקרוא אותה עמה ואח\"כ ענין הקטורת. אבל המקדים לא יושג ואח\"כ יאמר אביי היה מסדר וזה הסדר הביאה אותו הגמרא ביומא פ' אמר לו הממונה ותקנו לומר אותו במקום הזה כדי לסדר כל הדברים בקוצר ולהעלותה על שפתינו ולפי שהתמיד של שחר הוא עיקר הכל תקנו לומר פרשתו בפירוש ולא סמכו על הרמז שבקיצור גם מעשה הקטורת אע\"פ שאנו מזכירין אותו ברמז בזה הסדר שאומר ודם התמיד קודם לקטורת וקטורת לאברים אפ\"ה נהגו לומר הפ' של קטורת בפירוש ואפי' ענין פטימתו בלשון חכמים משום מעלת וגדולת ענין הקטורת כמ\"ש למעלה וענין זה הסדר של אביי כבר בארתי אותו בפרט למעלה להבין כל דבר ודבר על מתכונתו. אחר זה נהגו לומר אנא בכח ויש סדורים שאין כתוב בהם אחר זה אלא רבון העולמים והדין עמהם מפני שאחר שסדרנו כל הסדר בקיצור בפינו ראוי להתפלל לפני הש\"י שיהי' חשוב שיח שפתותינו תחת קרבנותינו ונשלמה פרים שפתינו ומקומו של אנא בכח היה ראוי לאומר' קודם שיאמר ברוך שאמר מפני שבנוסח זה יש מ\"ב תיבות כנגד שם של מ\"ב אותיות ובראש כל תיבה יש אות ממנו והם ז' שמות כל שם בן ו' תיבות וראוי לכוין בהם והם אלו (אב\"ג ית\"ץ קר\"ע שט\"ן נג\"ד יכ\"ש בט\"ר צת\"ג חק\"ב טנ\"ע יג\"ל פז\"ק שק\"ו צי\"ת) והוא שם היוצא מפסוק בראשית ברא אלהים ובכח זה השם נברא העולם וע\"כ היה ראוי לומר זה השם בכוונה ובשכמל\"ו ואחריו לעמוד ולומר ברוך שאמר והי' העולם או לעמוד בשניהם כאחד בשם ובברכה וכן אני נוהג ומי שתקן לומר אותו אחר זה הסדר של אביי נ\"ל שהוא מפני שבסדר הזה לא נזכר מענין ברכת כהנים שהיו מברכין בשם המפורש וי\"א שאותו שם המפורש שהיו מזכירין הי' שם בן מ\"ב אותיות י\"ו לכן ראוי לומר זה השם במקום הזה כדי לזכור אותו שם ברמז:", + "עוד טעם אחר שעונין אלו המ\"ב תיבות הם לשון תפלה לאל ית' וית' יראה בעניינו ויפדנו מגלותינו ואין מקום יותר מוכן להתפלל בכוונה ובדאגה על ענין הגלות אלא אחר שזכרנו קיצור הענין שהי' נעשית בבית קדשנו ותפארתנו י\"ר שיבנה ב\"ה במהרה בימינו:", + "ואולי הכוונה היה על זה ועל זה ויש שנוהגים לומר אחר נוסח זה בשכמל\"ו בלחש מפני קדושת ה' שרמוז בראשי תיבותיו וראוי הוא: ואח\"כ יאמר רבון העולמים אתה צויתנו וכו' הענין הוא העלות על שפתינו עבודת ב\"ה כהנים בעבודתם ולוים בדוכנם וישראל במעמדם ואם היה לנו זכות כך היה ראוי לנו לעשות ולקיים מצות אלהינו עלינו אלא שבעונותינו חרב המקדש ובטל התמיד ואי אפשר להיות כהן בעבודתו ולא לוי בדוכנו ולא ישראל במעמדו וכמעט מפני זה אנוסים אנחנו ואין בא עוד מידינו ואעפ\"כ נשלם בשיח שפתותינו כמו שכתבת ע\"י הושע נביאך ונשלמה פרים שפתינו לכן כיון שאנוסים אנחנו פטורים אנחנו מן הדין ואדרבא יר\"מ שיהיה זה שיח שפתותינו חשוב ומקובל ומרוצה לפניך כאלו קיימנו מצותיך והקרבנו קרבן התמיד במועדו והיו כהני' בעבודתם ולוים בדוכנם ועמדנו על מעמדו ונאמר ושחט אותו על ירך המזבח צפונה וגו' ואע\"פ שנראה שאין לפסוק הזה שייכות במקום הזה אפ\"ה הוא ענין גדול לענין הקרבנות וכל האומר אותו בכוונה מתקבלת תפלתו כריח ניחוח ויש בפסוק הזה סוד גדול וכשאומר צפונה לפני ה' יכוין בו שהענין שהוא צפון לפני ה' והוא אפרו של יצחק שיזכור אותו בעת צרותינו ויענה אותנו ויושיענו:", + "עוד אפשר לומר טעם לענין כי זה הפ' נאמר על ענין העולה ובהיות כי עולת התמיד הוא העיקר שהוא קרבן על שם כל ישראל ועיקר העולה היא השחיטה והזריקה והם מוזכרים בפ' הזה הזכיר הפ'. ויעלה שיח שפתותינו תחת קרבנותינו. ונאמר זאת התורה לעולה וגו' הוא ענין כדי שנשלם שיח שפתותינו שכן כתיב זאת התורה לעולה למנחה כי העוסק בתורת עולה חשוב לו כאלו הקריב עולה והעוסק בתורת מנחה חשוב לו כאלו הקריב מנחה וכן בחטאת ובאשם ובזבח השלמים ויש מוסיפין כאן ב' פסוקים פסוק עורי צפון ובואי וגו' ובאתי לגני אחותי כלה וגו' מפני שהם על ענין הקרבנות וטוב לאמרם קודם פרק איזהו מקומן:", + "אח\"כ יאמר איזהו מקומן של זבחים והוא פ' משנה מסודר על מקום הקרבנות כולם וצריך לכוין בכל ענין וענין קריאתו במקום הקרבתו לקיים ונשלמה פרים שפתינו ואם אינו מכוין לא הועיל במעשיו דכולי האי ואולי ובפרט כשאומר העולה קדש קדשים וכו' צריך לכוין בענין עולת התמיד שהיא במקום קרבן כל ישראל בבקר ובערב וכן עיקר תפלתינו שחרית ומנחה על ענין הזה במקום תמיד של שחר ותמיד של בין הערבים. ויאמר ברייתא של ר' ישמעאל מתורת כהנים והטעם לאומרה מלבד שראוי לומר גמרא אחר משנה כדי לחברם כאחד יש טעם אחר משום שזאת הברייתא היא תחלת ת\"כ ורובם על ענין הקרבנות ומשום שהרבה דברים יוצאים מי\"ג מדות אלו ראוי להזכירם במקום הזה דשייכי נמי לענין הקרבנות ובהשלמת ענין זה נהגו לומר קדיש שכבר נשלם ענין הקרבנות ואחר קדיש יאמר הודו לה' קראו בשמו והיא שיר נחמד וראוי לאומרו בנחת בקול זמרה ותודה והוא שבח שמשבח השמש ליוצר בראשית י\"ו בכל יום כשיוצא לזרוח לבריות ומשבח למקום שאין כמוהו באלהים וכה\"א כי כל אלהי העמים אלילים וגו' והענין כי אע\"פ שיש מי שעובד לשמש בצאתו ומקבל אותו עליו לאלוה אין השמש מקבל זה עליו חלילה כי הוא בעצמו מודה ומשבח שאין כה' אלהינו וכה\"א הוא ה' אלהינו וגו' וכה\"א וה' שמים עשה וכיון שהשמים שלו כ\"ש צבא השמים ופשט הפסוק כי כל אלהי העמים אלילים יש לקצת עמים אלהות הרבה כל א' ממין א' זה דומם וזה צומח וזה ב\"ח ומהם זה כוכב וזה גלגל זה שמש וזה ירח כולם אלילים כולם כלא חשיבין לא יש להם ערך של כולם לגבי אלהות ואפי' שרי מעלה שהאומות הנ\"ל משועבדים תחת ממשלתם אין להם ערך לענין זה אבל הש\"י אין ערך ודמיון לגדולתו אפי' כשלא נשיג אנחנו לערך פחיתתנו ערך מעלתו ממה שאנו יודעים והכל מודים שהוא שמים עשה ערך זה מספיק להיות' כל אלהי העמים הנ\"ל אלילים ולכן משבח שם בן ד' אותיות שהוא מהוה כל ההויות כולם ויש לו בהם כח ורשות לשעבד אותם לממשלתו והוא משדד אותם בכל עת וזמן שירצה ואין מי יאמר לו מה תעשה כאשר ראינו בעינינו ושמענו באזנינו אבותינו ספרו לנו מהאותות והמופתים גדולים ונוראים אשר עשה במצרים לעינינו וכה\"א אני ה' אם לצדיקים לשלם שכרם אם לרשעים להפרע כי בכח זה השם הגדול והקדוש עושה כרצונו בכל היצורים כולם עליונים ותחתונים. וזהו פי' וה' שמים עשה וזה השבח הוא אומר בדברי הימים שאמרו דוד ואסף והמשוררים כשהביאו הארון למקומו עד והלל לה' ואמרו אותו בתודה וקול זמרה בשיר ושבחה וכלי המשוררים וכן היה ראוי לאומרו בכל יום אלא בחול משום בטול מלאכה לא פשטה תקנתו אבל בשבת עוד היום נוהגים בכל ק\"ק לומר אותו בשיר וזמרה מלה במלה ודבר כדאי והגון הוא והוסיפו עליו לומר רוממו ה' אלהינו וגו' רוממו וגו' והוא רחום וגו' ופסוקים אחרים אל נקמות וגו' הכל ענין תחנה ותפלה על הישועה ועל הגאולה שתחזור עטרה ליושנה ומלכות שמים בכל משלה וכל עולתה קפצה פיה ואומר מזמור ארוממך ה' וגו' והוא ג\"כ על גאולתנו ועל פדות נפשנו שתהי' בבאכי\"ר:", + "ואומר ה' מלך כדי להמליך מלכותו עלינו במהרה והיה ביום ההוא יהיה ה' למלך על כל הארץ וגו' שינקום נקמתו מעמלק ומכל זדים ועושי רשעה שהרעו לעשות עמנו אשר הוא קצף מעט והם עזרו לרעה ובכן יתגדל ויתקדש שם כבודו כדכתיב והתגדלתי והתקדשתי וכו' וכבוד ישראל הלחוצים עליו ההרוגים על קדוש שמו ובכן יהיה שמו מבורך מן העולם ועד העולם. ואומר מזמור השמים מספרים כבוד אל וכו' ומספר הזוהר נראה שאין לאמרו כ\"א בשבת וי\"ט והוא ענין מיוחס להם אבל בימי החול אין לאמרו וכן יש מקומות שנהגו שאין אומרים אותו ואומרים מזמור אחר במקומו: ואומר רננו צדיקים אחר מזמור זה ובפ' תרומה מהזוהר מפרש כל אלו המזמורים כלל ופרט זה אחר זה החפץ ימלא ידו בכל אותו הענינים שמפרש שם וחפץ ה' בידו יצליח ויזכה לידע אי זה דרך ישכון אור ואין כאן מקום להאריך ברוך שאמר כבר ביארנו קצת עניניו:" + ], + "Order of Shabbat Shacharit": [ + "נשמת כל חי נתקן בשבת משום שנתוסף לנו נשמה יתירה בשבת מוסיפין אלו שבח והודאה לשי\"ו על כל הטוב והגמול שגמל עמנו מיום היותנו וגומל עמנו בכל עת ובכל שעה ואין אנו כדאים לשבח לפניו. ואילו פינו מלא וכו' אין אנו מספיקין להודות וכו' וכל אלו הענינים מתבארים בספר הזוהר פרשת תרומה והמשכיל יבין. וגומר השבח הזה בברכת ישתבח ונהגו בשבת לומר ובכן ישתבח ונ\"ל טעם למה הוסיפו בשבת מלת ובכן יותר מבימי החול מפני שזה השבח נתקן על שירת הים ובשירת הים יש בה רמז לשם בן ע\"ב ועליו אנו אומרים ישתבח שמך שהוא בכחו רגע הים והוא רמוז בפסוק ויסע ויבא ויט ובשבת שסמכנו לזה לשירה שבח אחר והוא נשמת כל חי תברך את שמך עד בפי ישרים תתרומם וכו' הוסיפו מלת ובכן והוא רמוז לשם בן ע\"ב של ישתבח שמך:", + "ואומר קדיש ומוסיף ביה ויבא קץ משיחיה ויפרוק עמיה ולא ידעתי טעם נכון מה ענין הוספה זאת בשבת יותר מבימי שאר החול ועוד מה שינוי יש בין ויקרב משיחיה לויבא קץ משיחיה עוד ויפרוק עמיה למה אין אנו אומרים אותו בחול ואם אצ\"ל אותו שכוונת הענין כך הוא למה אנו מפרשין אותו בשבת יותר מבחול ואפשר לומר שכיון שהשבח הזה של קדיש הוא שבח גדול ונורא מאד ומפני זה נתקן בלשון תרגום שלא יבינו בו ויקטרגו עלינו ומפני זה כל מה שאנו יכולים לקצר בענין אנו מקצרים כדי להנצל מהקטרוג וכל זה הוא בימי החול שאנו מפחדים מכחות הטומאה אבל בשבת שאנו בני מלכים וכל המקטרגים ספו תמו אנו מבארים יותר ענין שאלתינו ואין אנו מפחדים והוא טעמא דמסתבר והוא סוד כי בשבת אנו למעלה מעולם המלאכים כאשר ידוע ליודעי חן בסוד עולם הבריאה ועולם היצירה זה לחול וזה לשבת: ואומר ברכו ויכוין בו כאשר ביארנו למעלה ומתפלל תפלת יוצר ויש בה שנויים מבימי החול והדין נותן שיאריכו להודות ולשבח בשבת יותר מבשאר ימות החול כיון שיש להם פנאי כי היום גורם לכן ראוי להתקין לשבת יותר באריכות לתת כבוד ליום הקדוש ואין השינוי בו לגמרי כי הכל בא לענין אחד ומן הטעם שכתבנו בענין הקדיש אפשר לתת טעם לכל השינוים ולכתחלה נתקן: ואומר אל אדון על כל המעשים כו'. והוא במקום אל ברוך גדול דעה וכבר בספר הזוהר נתנו טעם לענין השינוי בין זה לזה ובין שינוי האותיות והתיבות והרוצה לעמוד על עיקר הדברים יעיין שם בפרשת תרומה ויבין הענין על מתכונתו:", + "קורא ק\"ש בכוונה בנעימה ואומר אמת ויציב הכל כאשר ביארנו בתפלה של חול וסומך גאולה לתפלה ומתפלל ז' ברכות והם משונות באמצעיות כאשר ביארנו בלילה אנו מברכין אתה קדשת ובשחרית ישמח משה. ובמנחה אתה אחד. משא\"כ בשאר י\"ט שהברכה האמצעית אינה משתנית ולעולם היא אתה בחרתנו והטעם שתקנו ג' מיני ברכות רמז לג' שבתות שהם מפורסמות והם שבת בראשית שבת מתן תורה שבת העתיד להורות שיהי' הוא ושמו אחד. אתה קדשת רמז לשבת בראשית. וכן משמעות ענינה שאומר תכלית מעשה שמים וארץ וכן ויכולו השמים והארץ שנאמר בשבת בראשית ותקנו אותה לליל שבת שהיא ראש לכולם והתחלת השביתה לעולם. בשחרית ישמח משה והוא כנגד מ\"ת וכן משמע כדכתיב כליל תפארת בראשו נתת בעמדו לפניך על הר סיני. וכן ושמרו בנ\"י את השבת שהיא על שמירת השבת שנצטוינו בהר סיני ונתקן בשחרית שבת כי ניתן התורה ביום שבת בבקר כדאיתא במסכת שבת פרק ר\"ע:", + "במנחה אתה אחד על שבת העתיד להיות וכן משמעות נוסחת אתה אחד ושמו אחד וכה\"א בזכריה הנביא על אותו היום והיה ה' למלך על כל הארץ וגו'. וכה\"א אברהם יגל יצחק ירנן יעקב ובניו ינוחו בו כל' לעתיד. ונתקן במנחה שהיא לעת ערב וכן אנו מקוים ומצפים והיה לעת ערב יהיה אור וע\"ז נאמר והיה ה' למלך על כל הארץ וגו' וכן נתקנו ג' סעודות בג' זמנים אלו רמז לענין הנזכר. וצריך להשתדל בהם ולכוין לענין זה כאשר נבאר בעזה\"י:" + ], + "Order of Shabbat Torah Reading": [ + "אחר שהתפללו מוציאים ס\"ת וצריך לנהוג בו כבוד הרבה ויביט בו משעה שמוציאין אותו מהארון עד שמניחין אותו במקומו ואל ידבר דברים ושיחה בטלה או יעסוק בצרכי עניניו כי זה היא ביזוי התורה. וצריך לחבקו ולנשקו ולכוף ראשו לפניו כאגמון כי הוא העד לכל באי עולם כדאמרינן במ' ע\"א פ\"ק לע\"ל הקב\"ה מביא ס\"ת בחיקו ואומר כל מי שעסק בזה יבא ויטול שכרו וכו' ובזכות התורה יש לנו קיום והעמדה בגלות המר הזה בין העכו\"ם וקיום כל העולם כולו בכלל הוא בזכות התורה כד\"א אם לא בריתי ולילה וגו' שהיא התורה שנאמר בה והגית בה יומם ולילה ונאמר אלה דברי הברית וכשפותחין אותו לפני העם יכרע וישתחוה לפניו כעבד לפני אדוניו ויודה לאדון הכל שבחר בנו מכל האומות וזכנו בתורתו התמימה ואומר וזאת התורה וכו'. ויתחנן כפי כחו שעת רצון היא שמתגברים הרחמים בעולם וכשהחזן מתחיל לקרות יהיו אזני כל העם אל הס\"ת ומצוה מן המובחר שיהי' ביד כל א' חומש ויבינו בו מלה במלה לכל דבר שהחזן קורא ובזה לא יפנה מחשבתו לשום דבר אחר בעולם כי הוא עון פלילי לדבר בעוד שהחזן קורא בספר תורת האלהים ואפילו בד\"ת אחרים אין ראוי כ\"א לשמוע את הדברים אשר יוצאין מפי הקורא ולכוין בהם כפי יכולתו והמשנה מזה עובר משום כי דבר ה' בזה ח\"ו ועתיד ליתן את הדין ה' יצילנו וגם צריך שלא יסיחו דעתם מהקריאה כדי שיענו אמן אחר המברכים על קריאתה ואחר ברכו עונה ברוך ה' המברך ועולה להם כאלו הם ברכו הברכה עצמה ולהשלים חשבון הק' ברכות כאחז\"ל בשבת שאין אדם יכול להשלים הברכות מפני מיעוט הברכות של תפלה שמחסרי' י\"ב בכל תפלה שהם ל\"ו ברכות ישלים אותם בכוונת ברכות העולין לקרוא בתורה ויענה אחריהם אמן ובברכות המפטיר ויענה אחריהם אמן ומדאנו רואין שעולה לו לחשבון ק' ברכות נראה שהכוונה בהם טובה עד מאד ואין ראוי להסיח דעתו מהם כלל ועיקר:", + "ואין ראוי להקל בדבר כלל ואפילו מי שקרא הפרשה ועבר עליה כמה פעמים ואפילו הוא ת\"ח ואפילו שהוא עוסק בד\"ת ראוי לו לבטל בעוד שהחזן קורא בס\"ת שהוא כתוב כהלכתו וכל התורה כולה שמותיו של הקב\"ה ואין לנו בעולם הזה ובבא כ\"א אותם הדברים שכתובים בו והם קיימים וחזקים לעולמי עד מהם ובהם משתלשלים כל העולמות כולם והם קיום והעמדה לכל כללות הבריאה כולה והיא כלל לכל התורות וכל החכמות ואין שום דבר בעולם חוץ ממנה שלא תמצא בה ולא דבר רק הוא ואם רק הוא ממנו מקוצר דעתנו וממיעוט השגתנו שאין אנו מבינים ספורי אמריה ורמזי דקדוקיה הנחמדים מזהב ומפז רב וכל בעל נפש ראוי לו להשגיח בזה ולכבדה בכל האפשרות ואל יחלל אותה בפני עמי הארץ הקלים שבראותם את בעלי תורה עוסקים בעניניהם ולמודם ומניחים שמיעתה ואין חוששים לכבוד ס\"ת הפתוח לעיני הכל מהבילים הם בעיניהם גם הם דברי הדת והדין ועוסקים גם הם בהבליהם ובשיחת חולין ואינם חוששים לשמוע ונמצא גורם חילול גדול ח\"ו ואמרו ז\"ל כל המחלל את התורה וכו': לכן צריך כל אדם להשתדל לשמוע ולהקשיב באזניו פקוחות כמו ששומע פתגם המלך הבא עלינו מחדש כאשר אמרו חז\"ל אשר אנכי מצוך היום יהיו חביבין בעיניך כאלו היום נתנו חדשים לפניך ולא תקוץ משמיעתם וכן אמרו שמוע תשמע אם שמוע בישן תשמע בחדש ומה לנו כי אם לרא\"ש ית' וית' והרי ידענו שחפצו ורצונו הוא שיהיו אזנינו אל ס\"ת וצא ולמד מפרשת הקהל שאפילו הטף היו מביאים לשמוע אע\"פ שאין בהם דעת והבחנה כדי שיקבלו שכר מפני קדוש ה' וקדוש התורה שבענין הזה מתקדש בעיני כל העם ובעיני הקב\"ה:", + "וכן צריך להשתדל להזהיר את העם אשר עומדים אצלו וקרובים אליו וסרים אל משמעתו שלא ידברו ולא יעסקו בשום ענין ודבר כ\"א לשמוע את דבר ה' והעושה כן אשריו ואשרי חלקו זוכה ומזכה את הרבים זכות הרבים תלוי בו ועליו נא' כל המכבד את התורה גופו מכובד על הבריות. וראיתי קצת אנשי מעשה שנוהגים לעמוד ולזקוף בעת קריאת התורה ומנהג טוב וכשר הוא מה טוב חלקם בחיים ומה נעים גורלם כי ודאי בעת כזאת צריך להיות נרתע ירא וזחיל כעת שניתנה תורה לישראל בהר סיני כי לא מעט היות ס\"ת חוץ ממקומו פתוח לעיני הכל וקורים בו דברים שבהם נבראו שמים וארץ ומקיימים אותם והם חמדת גנזיו של אלהינו ית' וית' שודאי הי' צריך האדם להיות עומד וכפוף ראשו כאגמון שומע ומקבל כל דבר וענין ואע\"פ שכבר ניתן רשות מימות רבן גמליאל הזקן ללמוד תורה בישיבה היינו עיקר הלמוד שהוא המשא והמתן שאז צריך האדם להיות מעיין ומתבונן דקות הענינים וצריך שכל רחב ודעת פנוי והלואי שישב ויסב ויכול להבין הדבר כאשר הוא אבל בענין לימוד זו שאינה אלא שמיעה לפי שעה והוא בציבור ובס\"ת כשר כהלכתו ראוי הי' לעשות כזה וכזה לכבודו אלא שראו חכמי הדור שא\"א להתקיים תקנה זו ולא תתפשט בצבור מפני כמה חולים וחלשים ואם זה יעמוד וזה ישב לא יוכר הענין ויצא דופי לאלו ולאלו ולכן הניחו הדבר כאשר הוא ויהיו כולם יושבים ושומעים. אבל יחיד בעם שנותן אל לבו לכבד ס\"ת וליקר דבר ה' בעיניו ועומד על רגליו ודאי שכרו גדול ובעל הגמול ישלם לו פעלו משלם ותהי משכורתו שלמה בעוה\"ז ובבא ואין ראוי למחות בו ולמנוע ממנו המצות אדרבא נהדר אותה בעיניו ולהחזיק בה וראוי האיש הזה לכל יקר וכבוד שאלמלא לא היתה נפשו טהורה וזכה לא הי' מתעורר על זה וכן לכל מחזיק באיזו מצוה שאינה הדורה כל כך בעיני העם והוא מתעורר להחזיק בה ראוי להשגיח בו.", + "ובין גברא לגברא התירו חז\"ל לצאת מב\"ה וזה מדוחק גדול ומתוך אונס שהרי אמרו כל היוצא מתוך קדיש ומתוך קדושה כי דבר ה' בזה ומאי שנא גבי ס\"ת כיון שעדיין לא נשלם הסדר והחיוב מקריאת האנשים הצריכים לקרות וס\"ת פתוח מ\"מ אלא שלא רצו להטריח העם מן הטעם שכתבנו למעלה כי לא דברו דבריהם כי אם במקום שיכולים כל העם לקיים אבל הבעל נפש שיכול לעמוד על נפשו ודעתו להכניע יצרו הרע לעמוד בב\"ה מראש ועד סוף למה יצא ויכנס ואין כבוד לתורה אא\"כ יהי' מתוך הכרח ואונס גמור וניכר או צרכי רבים או פקוח נפש שאז ראוי לו לצאת ואין לו לעמוד. ומה שהתירו זלה\"ה לצאת בין גברא לגברא נ\"ל שבעל תורה יכול לעסוק בלמודו באותה שעה ואפי' שמסיח דעתו ממה ששמע אין לו לחוש כיון שלמוד תורה היא ובלבד שיכוין להשלים כשיחזור הקורא לקרות ולא יטרד מלמודו כי לא ידחה זה מפני זה כי כבוד ס\"ת גדול במאד מאד: אחר שהשלימו לקרות הסדר ואומר קדיש צריך לענות אמן יהא שמיה רבא בכוונה גדולה אחר שהוא על קריאת התורה וכמו שאמרו על אמן יהא שמיה רבא דאגדתה מתקיים עלמא וזה לא שנא כיון שבא על תקון רבנן דקריאת התורה. אחר הקדיש עולה המפטיר וראוי לכוין בברכותיו בין בברכות שלפניה בין בשל אחריה כי כולם עולין לו לסך הק' ברכות ועוד שברכות ההפטרה הם ענין גדול שאנו מתפללים על מלכות בית דוד ועל העבודה וגאולת ישראל שתתגלה ב\"ב וראוי הי' כל אדם לכך אלא שהמפטיר שליח כולנו והוא מברך על ידינו וצריכין אנו לשמוע אליו ולכוין ולענות אמן ומזה הטעם עולין ברכותיו לכולנו וע\"ז הטעם לא הי' ראוי להפטיר כ\"א א' מגדולי הקהל שדבריו נשמעים: ולא ידעתי מאין הוציאו המנהג הזה שמפטירים הקטנים ופחותי הקהל. ואל אלהים יודע כי רע עלי המעשה נהגתי הרבה ימים ושנים ליקח ההפטרות ולומר אותם אני בעצמי לקנאת הדבר הרע בעיני ועוד היום אני משתדל ע\"ז כל מה שבא בידי לעשות והיא מצוה רבה למעיין בה שמחבר תורה עם נביאים ואומר עליהם ז' ברכות כז' ברכות של חתן וכלה ולא דבר רק הוא:", + "וצריך שיאמר הברכות בנחת מלה במלה ובקול רם כדי שיענו כל העם אמן וגם ההפטרה היא ראוי שיאמר אותה המפטיר לבדו וכל העם ישמעו עניניה כי רובם תוכחות אלא שנהגו העולם לקרות כל א' בספרו עם המפטיר ואין קול המפטיר נשמע ואינו מנהג הגון מן הטעם שכתבתי: אחר כך יברך החזן למלך המולך עלינו ואפי' יהי' מא\"ה כיון שאנו עומדים תחת רשותו וממשלתו צריכין אנו להתפלל עליו כי בשלומו יהי' לנו שלום וכן היא מצות עשה מדברי קבלה שכן כתיב בירמיה ודרשו את שלום העיר אשר וגו' כי בשלומה יהי' לכם שלום ויענו כל העם אמן: אחר כך יברך לכל הקהל גדולים וקטנים שהקב\"ה ירחם עליהם ויצילם מכל צרה וצוקה ויתן ביניהם אהבה ואחוה שלום ורעות כו':", + "אחר כך יחזירו ס\"ת למקומו ויאמרו מזמור הבו לה' וגו' שהוא שיר של כבוד למלך הכבוד ויש בו ח\"י אזכרו' ומוסיפין עליו שאו שערים ראשיכם שאותם פסוקים נאמרו כשהכניסו הארון לבית קדשי הקדשים וכן אומרים אותם בשעת כניסת ס\"ת למקומו ויאמרו אותם בנחת וזמרה:" + ], + "Order of Musaf": [ + "ואח\"כ יאמרו קדיש ויתפללו תפלת מוסף. וידוע הוא שתפלת מוסף היא במקום מוסף ולכן ראוי לכוין בה ע\"ז הענין שתהי' חשובה תפלתנו במקום קרבן לכפר על כל ישראל אחינו והוא קרבן מיוחד ליום השבת והם ב' כבשים בני שנה וב' עשרונים סלת מנחה בלולה בשמן רביעית שמן לכל עשרון כדין כל מנחה ויין לנסך רביעית לכל כבש שהוא חצי לוג יין וכן צריך בכל מוסף ומוסף שאומר מה ענין הקרבתו במקדש בפרטות ולכוין בתפלתו שתהי' רצויה לפניו ית' כאותו קרבן המוטל עלינו להקריב. מוסף ר\"ח הוא ז' כבשים בני שנה תמימים ועשרון סלת לכ\"א ורביעית יין לכ\"א וב' פרים והם בני ג' וג' עשרונים סלת לכ\"א וחצי ההין יין לכ\"א ואיל אחד ואיל נקרא אחר שעברו עליו ל' יום אחר תשלום שנתן וצריך ב' עשרונים סולת למנחות שלישית ההין יין לנסך וכל אלו הי' הם עולות כי אין נסכים כ\"א לעולות ולשלמים. עוד מביאין שעיר א' חטאת ואין לו נסכים ולא מנחה ונ\"ל שהוא בן שנה. מוסף הפסח בכל ז' הימים הוא נקרב כקרבן מוסף ר\"ח פרים שתים ואיל א' ז' כבשים ושעיר א' אלא שביום ב' של פסח שהוא י\"ו בניסן מקריבין עוד כבש א' לעולה של עומר התנופה והיא מנחת שעורים. ביום א' של חג השבועות מקריבין מוסף כמוסף ר\"ח פרים שתים ואיל א' וז' כבשים ושעיר לחטאת זהו לחיוב היום עצמו. עוד מוסיפין להקריב על מנחה חדשה שהם שתי הלחם פר א' וב' אילים וז' כבשים וכולם עולות ומנחתם ונסכיהם כנזכר למעלה עוד שעיר א' חטאת וב' כבשים לזבח השלמים נאכלים בתוך העזרה ליום ולילה כדין קדשי קדשים. מוסף ר\"ה יש בו ב' מוספין מוסף ר\"ח כנזכר ומוסף היום פר ואיל וז' כבשים כולם עולות ושעיר א' לחטאת ותחלה מקריבין מוסף ר\"ח שהוא התדיר ואח\"כ מוסף היום אבל ביום ב' לא הי' שם מוסף שאינו יו\"ט כ\"א היום הא' וממנו מונים למועדות ואע\"פ שאנו עושים ב' ימים ר\"ה ואפי' בא\"י היינו משום שמא באו עדים מן המנחה ולמעלה שנוהגים אותו היום קדש ולמחר קדש אבל סוף סוף לא הי' נקרב המוסף קודם שבאו העדים וכנ\"ל שלא היו מונים אלא מיום ב' ואילך והיום הא' מפני שעבר רובו בקדושה היו משלימין אותו אבל לא שיהי' עיקר ומפני זה תקנו שאע\"פ שאנן בקיאין בקביעא דירחא ודאי היום א' הוא העיקר וממנו מונין שנעשו ב' ימים יום א' ויום ב' מפני הספק ולא שהוא ספק לנו בימים אלא ששניהם כיומא אריכתא דמיא וקדושה א' היא מן הטעם הנזכר ולכן י\"א שיאמרו ביום ב' את מוספי אע\"ג דלגבי האמת לא יש לא א' ולא ב' משום שלא לשנותו מיום א' בשום ענין דכולהו כחדא יומא דמי ואין לשנותו ומן הטעם הזה אין לומר בשני שהחיינו לפי שהוא כחצי היום וכבר נאמר ביום הא' שהוא התחלת היום. ביו\"ה מקריבין מוסף כמוסף ר\"ה פר ואיל וז' כבשים כולם עולות. עוד ב' שעירי חטאת א' חיצון וא' פנימי החיצון למוסף והוא חטאת הנאכלת והפנימי נשרף והוא בן זוגו של שעיר המשתלח ובענין היום יתבאר כל עבודתו בשלימות בעזה\"י: ביום א' של חג הסוכות מקריבין מוסף היום י\"ג פרים ואילים ב' וי\"ד כבשים כולם עולות ושעיר א' לחטאת וניסוך המים שהי' בכל ז' ימי החג לא הי' עם כל ניסוך יין של המוסף זולת בתמיד של שחר כשהיו מנסכין רביעית ההין יין לעולת התמיד היו מנסכין ג' לוגין מים מן השלוח והי' כלי מיוחד למים וכלי מיוחד ליין ובזמן שזה יורד ומנסך זה יורד ומנסך ששיעורם שוה אלא שהנקב של מים הי' יותר דק מפני שהמים דקים יותר וב' נקבים היו עומדים בקרן מערבית דרומית זה לצד מערב וזה לצד מזרח מערבית של מים ומזרחית של יין ושניהם יורדין לשיתין:", + "ונחזור לענין היום אחר מוסף נהגו לומר כל ישראל יש להם חלק לעוה\"ב כדי לומר קדיש על ישראל וראוי הוא לכל בעל נפש שיאמר אין קדוש כה' וענין הקטורת ופטימתו דלא גרע שבת מכל ימי החול שאומרים אותו והוא ענין נאות לומר אותו ואין למנוע ואע\"פ שאמר אותו תוך הקרבנות טוב לאומרו אחר התפלה כי הוא המקשר הכל. ויאמר עלינו לשבח כאשר כתבנו למעלה יישהה מעט ויש שנהגו לומר אחר התפלה י\"ג עקרים שהוא פזמון יגדל אלהים חי וכו' בנעימות קול והוא מנהג טוב ויפה ועולה לד' ענינים לקבל עליהם האמנת הי\"ג עקרים גם לומר אותם בשמחה לכבוד היום הקדוש והוא מכלל העונג:", + "ויתעכב מעט להיות מן האחרונים ויפטר לשלום כעבד הנפטר מלפני רבו באימה בנחת ביראה:" + ], + "Order of Daytime Meal": [ + "ויצא ולא במרוצה כמו שכתבנו למעלה וקודם שילך לביתו אם יש איזה חולה לבקר או איזה אבל לנחם או איזה חתן לשמח ילך אליהם אחרי צאתו ונהגו בזה ביום שבת יותר מבימי החול לשני ענינים הא' מפני שאינו עסוק בשום מלאכה וענין שיתבטל מן המצוה מפני כן. הב' מפני שהוא מכובד היום משאר הימים ויש לו מלבושים נקיים ונפש יתירה והוא ראוי להתכבד והלה יש לו נחת רוח עמו ועוד שבסבת כבוד השבת והדרתו הוא סיוע לו לנחם ולשמח והוה ליה כאלו אחר עמו וטובים השנים מן האחד וכשהולך על הדרך הזה לא יעבור על המצות והמצוה אשר קרובה אליו יעשה אותה בתחלה כי הקרוב קרוב קודם והעני קודם להעשיר כי הוא צריך מנחמים רבים או שמחה יתירה וזה ודאי מנוחה ושמחה מצד עצמו צריך כל אדם לשקול כל הענינים במאזני שכלו וכפי אשר יעלה השכל יעשה כדי שיהיו מעשיו מכוונים אל האמת והצדק שיהיו כולם לש\"ש ואם הי' הולך בדרך מצוה ופגע בדרך במצוה אחרת לא יבטל זה מפני זה אלא א\"כ לזה מכבדים רבים ואוהבי עשיר רבים וזה מעט הכבוד והשמחה שאז ראוי לו להניח זו מפני זו ולשמח ולכבד את העני ואת האביון כי מלוה ה' חונן דל וגמולו ישלם כי נפשם מרה להם וצריך שישכחו רישם ועמלם לא יזכרו ועד\"ז יתנהג אדם בכל ענינים לש\"ש ולא יחניף לשום אדם ולא יחוש לשום דבר כי שומר מצוה לא ידע דבר רע ולא יתעכב באלו הענינים עד שיעבור שעת האוכל ולא יבטל מצות עונג שבת ואע\"פ שמנהגו בחול לאחר ראוי להקדים ביום השבת אם יש לו תאוה לאכול וגם לתת מקום לסעודה ג' שיוכל לקיים אותה כראוי ויכין שלחנו כפי השגת ידו מכל טוב שיש לו וכפי הברכה אשר ברכו ה' אלהיו ויאכל בשמחה ובטוב לבב וישמח את כל המסובין וירחיק מעליו ומעליהם כל יגון ואנחה ואם נתעורר איזה קטטה בבית ישקיט אותה תיכף ויקרא להם לשלום וידבר להם דברי רצוי ופיוס אף אם הוא עלוב יעשה לכבוד היום ולכבד מי שצוה לקרותו ענג וזה ישים מגמתו ולא יחטא:", + "ויזכור את העני לתת לו חלק משמחתו וממה שהטיב עמו כמו שביארנו ויאריך על שולחנו מעט משום כבוד שבת וידבר ד\"ת על שלחנו יותר ממה שדרכו בחול משום כבוד האורח הבא אליו כל א' כפי כחו ואם אין עמו אחר שיכול לדבר עמו יאמר איזה דין או ענין של תורה לאשתו או לבניו ובני ביתו. ואח\"כ יטול ידיו ויברך על מזונו בכוס של יין ואפי' ביחיד ואף אם אינו כן דרכו בחול כמו שביארנו לכבוד היום ואם לא הי' לו יין בשולחן והוא לא שתה אינו חייב לחזר אחר יין לברכה אחר שהוא יחיד אבל אם היו שלש יש מי שאומר שצריך לבקש לו יין לברך שברכת המזון טעונה כוס וכן ראוי שקודם שיאכל יזמין יין לקדוש ויין לברכת המזון ואם לא מצא אלא כוס א' יקדש עליו ולא יחוש לבהמ\"ז ואם הכוס מרווח שיוכל ליקח ממנו כדי גמיעה ולהניח השאר לבהמ\"ז יפה לו לעשות. וכן יש לו לעשות למי שאין לו יין בשופע לקדוש ולהבדלה יקדש על כוס מלא ויקח ממנו כדי גמיעה ויבדיל על השאר ואם היין בצמצום יקדש בפת ויניח הכוס להבדלה כי א\"א לו להבדיל בפת: ואחר שבירך בהמ\"ז ישתה שיעורו רביעית או רובו ויברך עליו על הגפן וישב ללמוד במקומו או במקום קביעותו בין עם יחיד בין עם רבים בין לבדו כדי ללכת מחיל אל חיל כי האכילה בשבת מצות עשה ואם אחר שהתחיל בלמוד חטפתו שינה וצער לו אם לא יישן טוב לו להטות עצמו כדי לישן לנוח ראשו ואבריו הוא מכלל ענג שבת אבל לא ירבה בשינה כדי שיניח מקום לעסוק בתורה כי לא ניתנה שבת כ\"א לעסוק בה בתורה שאין לו מי שיעכב על ידו ואין לו טרדה ולא מחשבה בשום עסק ולא בשום מלאכה בעולם ולכן ראוי לבעל נפש שישתדל בהוצאות יום השבת שלא יוציא אותו בדברי חול בשחוק והתול וטיול אלא יקבע עצמו במקום א' כמסמר תקוע ויקח ס\"ת בידו כל א' כפי השגתו והכנתו ויעסוק בו כל היום עד שיגיע זמן המנחה. וכל שאינו חושש על הוצאת היום ומוציא אותו בשיחה בטלה או דברים של חול עונשו גדול במאד מאד כי פוגם קדושת היום למטה גם פוגם למעלה למקום הרמוז לשבת ומראה במעשיו הרעים שאין לו חלק באלהי ישראל וכן אמרו בס' הזוהר פ' ויקהל דף ר\"ה ז\"ל ומאן דאשתדל במילין אחרנין ובמילין דעלמא דא איהו ב\"נ דקא מחלל שבתא ולית ליה חולקא בעמא דישראל ותרין מלאכין ממנן על דא ביומא דשבתא ואינון שוו ידיהון על רישיה ואמרי ווי לפלניא דלית ליה חולקא בקוב\"ה ועל דא בעי לאשתדלא בצלותא ובשירין ובתושבחן דמאריהון ולאשתדלא באורייתא עכ\"ל הנה בפי' כי בר ישראל שאינו מדקדק על הוצאת יום השבת בדברי מצוה וקדושה אין לו חלק עם ישראל הקדושים ולא עם קב\"ה והוא נזוף ומרוחק מן המלאכים הממונים על ככה לכן החרד את דבר ה' ימנע עצמו מכל דבר שהוא חול ואפי' לצורך עצמו וגופו לא ירבה בשיחה כי אם ישקול כל דבריו במספר במשקל כדי שלא יבא להכשל בשיחה בטלה ואם הוא מרביץ תורה ברבים ודורש להם חוקי אלהים ואת תורתו אשריו ואשרי חלקו כי הוא זוכה ומזכה ושכרו גדול כי אין לך כבוד יום השבת יותר מזה וכן שומע הדרשה שכרו גדול כי ברוב עם הדרת מלך והוא כבוד לתורה הקדושה וליום הקדוש וכל המחדש דבר חכמה ביום השבת אותה הנשמה מתעטרת מלמעלה בכמה עטרות והקב\"ה כביכול משתעשע בה ונושק אותה ומברכה ברכה שלימה וכן אמר בזוהר על פ' בורא שמים חדשים וארץ חדשה כי כל המחדש דבר ביום השבת אותו דבר מעלין אותו לפני הקב\"ה ובאותם הדברים נבראים שמים חדשים וארץ חדשה והענין הוא ע\"פ הפשט דכיון שאין העולם מתקיים אלא מצד עסק התורה כמ\"ש אם לא בריתי יומם לילה וגו' כשם שכל מי שאינו עוסק בתורה מחריב העולם כך כל העוסק בה מחדש אותה בעבורו שמתקיים יותר המחדש חידושים ביום השבת מוסף ע\"ז דלא מיבעיא שמקיימין אות' במה שהם אלא שמחדשין אותה מחדש ומיפין אותה בעבורו וכביכול נעשה שותף להקב\"ה במעשה בראשית ואשריו ואשרי חלקו ועם היות שבכל יום וגו' עושה רושם העוסק בתורה המחדש דבר ביום השבת יותר ויותר מפני שהוא יום מיוחד בקדושה ומצא מין את מינו משא\"כ בימי החול וכל הרואה כת לצים או ליצנים עוסקים כל יום השבת בהבל ובבהלה בהבלי העולם ובסיפורים והגדות ממה שהי' וממה שעבר והגדות ממאורעות אשר לא יועילו ולא יצילו ראוי להוכיחם ע\"ז בדברים טובים ובדברים נכוחים ולהגיד להם איך מחללי' את כבוד יום השבת בכך ומה תועלת להם לספר דברים אשר אין בהם תועלת ולהניח דברי אלהים חיים תורה קדושה אשר היא עץ חיים למחזיקים בה ויותר טוב הוא להם ללכת לעסוק בתורה לקרוא הקורא ולשנות השונה ומי שאינו לא מן דין ולא מן דין ילך לשמוע אל הדורש או אל מקום הלמוד וצדקה יחשב לו בשמוע את דבר ה' ואם לא יקבלו ממנו בנחת ידבר אתם קשות על הענין ויגדיל להם חומר האיסור ויודיעם שכל בר ישראל העושה כך אין לו חלק עם ישראל ועם הקב\"ה ואם באלה לא ישמעו לו יבדל מהם וממקום מושבם לסור מתוך האנשים הרשעים ולא יספה בחטאתם כי רעתם רבה וחטאתם כבדה מאד: וכשהולך האדם אל בית הנועד לשמוע אל הדורש צריך שיטה אזנו לכל הדברים אשר יוציא החכם מפיו כדי שידע אותם על מתכונתם ויעשה אותם כאשר יגיעו לידו ויחשב לו להולך ולומד ועושה ויבין דבר מתוך דבר כי זהו עיקר האדם שישקול הדברים כולם בעין שכלו וישקול אותם במאזני צדק שיקיף הדברים זה אצל זה ובענין זה יתרחק כמה ענינים מעצמו ומדעתו ויהי' לו זכות כפול:", + "וצריך ליזהר הרבה במאד מאד משיחה בטלה ולא יחלל את התורה והמצוה וכבוד יום הקדוש וכבוד השכינה שהיא מצויה שם וה\"ז בכלל דבר ה' בזה כיון שאינו חפץ לשמוע הדרשה ועונשו גדול במאד מאד חוטא ומחטיא את המדברים עמו וחטאתם תלוי בו וצריך תשובה גדולה על ככה ואולי יתכפר לו:" + ], + "Order of Shabbat Mincha": [ + "בהגיע שעת מנחה ילך בזריזות לבית הכנסת להתפלל עם הציבור ברוב עם הדרת מלך ומשום הדרת התורה שצריכין להוציא ספר תורה ואין כבוד להוציא בעם מעט כמו שהוא בעם מרובה ומלבד כבוד התורה עצמה חיוב האנשים לשמוע אותה אחר שנתקן תקנה זו להוציא ס\"ת ברבים לשמוע ד\"ת אין שום אדם רשאי להפטר ממנה בין גדול בין קטן כי ה' הוא היודע מי הוא הקטן ומי הוא הגדול:", + "ויאמר סדרא דקדושא דובא לציון והטעם שאומרים אותה במנחה ולא בתפלת שחרית הוא מפני שכיון שבתפלת שחרית ניתוסף בו תפלת מוסף הרי יש בו תוספת קדושה מעולה שהיא כתר יתנו לך וכו' והניחו מקום לתפלת המנחה שיהי' לה תוספת קדושה ותקנו לומר בה ובא לציון וכן בימים טובים מטעם זה וא\"ת בר\"ח ג\"כ שיש תוספת קדושת מוסף למה לא תקנו קדושה במנחה. אינו דומה זה לזה דקדושת שבתות ויו\"ט יש להם יתרון ותוספת מעלה על ר\"ח הרבה ועל כן ראוי למנוע הקדושה מתפלת שחרית ולאומרה בתפלת מנחה ובהיות שאין העם עסוקים במלאכה וכולם באים לב\"ה אין גרעון בזה שאם לא יאמרו אותה בשחרית יאמרו אותה בין הערבים ויש כבוד ליום בזה אבל בר\"ח שאין נמנעים העם ממלאכה והלואי שיתקבצו העם לתפלת שחרית ומוסף כ\"ש שלא יתקבצו למנחה ואם ימנעו מלומר אותה בבקר הרי הפסידו שלא אמרו אותה ולא הועילו כלום שלא יתקבצו לערב לכן הניחו הדבר כמו שהי' וא\"ת יאמרו אותה בבקר ובערב ולא יפסידו דבר א\"כ נמצא כבוד ר\"ח גדול משבת וי\"ט ועוד שאין ראוי לומר אותה אלא פעם א' ביום ואפי' ביוה\"כ שאנו מתפללין תפלת נעילה יש מקומות שאין אומרים אלא אשרי וקדיש ואין אומרים סדרא דקדושה אחר שאמרו אותה בתפלת המנחה ויש ענינים בה ליחיד ולצבור כל דבר שהוא תרגום היחיד אומר אותו וכל שהוא לה\"ק שליח צבור אומרו וסימנך ב' מקרא וא' תרגום והיחיד האומר אותה צריך שיאמר הפסוקים שהם בלה\"ק בנגון כקורא הפסוק עצמו:", + "ויוציאו ס\"ת ויקראו בו ג' אנשים מפ' השבוע הבאה ואע\"פ שהשבוע לא באה עדיין תקנו לקרות בפ' הבאה כדי להקדים ולהודיע לעם ענין הפרשה ויעסוק כל א' בה כפי דרכו ואחר חזרת ס\"ת למקומו יתפללו תפלת מנחה ויאמר אתה אחד וכו' וכבר פירשתי למעלה ענינו ויחזור ש\"צ התפלה ואח\"כ יאמר צדקתך ג\"פ בג' פסוקים. הא' צדקתך כהררי אל וכו' והב' וצדקתך אלהים עד מרום וכו' והג' צדקתך צדק לעולם ואלו ג' פסוקים הם כענין צדוק הדן בלשון נקי על שמתו ג' ראשי ישראל בשעת מנחה בשבת והעיקר שנתקן על פטירת מרע\"ה. הא' צדקתך כהררי אל רמז על יוסף הע\"ה שהי' זכותו גדול והפליג צדקתו כהררי אל עם אחיו ועם כל בית אביו כדכתיב ויכלכל יוסף וכו' ופטירתו מן העולם עשה רושם לכל בית ישראל לכן אנו מצדיקים עלינו את הדין ואומרים צדקתך כהררי אל כלומר צדקת צדוק תמימות דרכיך עם כל בני העולם אפי' עם האנשים אשר הם בעיני העולם כהררי אל עכ\"ז אתה מבקש מהם משפטיך כמו הקטן שבאנשים שאין אתה נושא פנים וצדיק וישר אתה אל אמונה ואין עול וענין תהום רבה כמו השפלה גדולה השפל שבאנשים. אדם ובהמה תושיע ה'. כלו' כמו שלענין הדין אין אתה נושא פנים בענין כך לענין התשועה אתה משוה את כולם כא' גדול עם קטן וזהו אדם שהוא החשוב עם הבהמה שהיא קטן הערך תושיע ה'. הפסוק הב' על מרע\"ה והוא צדקתך אלהים עד מרום כלו' צדקת דיניך ומשפטיך היום אפי' עם גדול הבריות אשר עלה לפניך מרום וישב שם מ' יום לומד בתורה ובזה הענין גדולה עשית להכיר אלהותך שכל העולם יאמרו אלהים מי כמוך. כי כל העולם כאין נגדך כגדול כקטן אתה משוה אותם ואין אתה נושא פנים ובכן ייראוך הכל ויאמרו אין קדוש כה' ומפני שפטירת מרע\"ה עשה רושם לכל ישראל אנו מצדיקין עלינו את הדין. הג' על דהע\"ה אנו אומרים צדקתך צדק לעולם ותורתך אמת. להיות שדהע\"ה עשה משפט וצדקה לכל עמו אנו אומרים להקב\"ה צדקתך כלומר צדוק משפטיך הוא כולל לכל אפי' עם מי שהוא צדק לעולם כדהע\"ה שהי' עושה צדקה ומשפט עם הכל ותורתך אמת. כלו' מה שכתוב בתורתך אמת כי אתה תמים בדרכיך ואין אתה נושא פנים. ואם אדם הטיב דרכיו בעה\"ז אתה משלם לו לעה\"ב אבל לא אתה עובר זה מפני זה וזה שנכתב בתורה הצור תמים פעלו כי כל דרכיו משפט וגו'. אל אמונ' לשלם לכל א' מעשהו ואין עול כלו' אינו מנכה העול מפני המעשה הטוב אלא שישתלם מן האדם מזה ומשלם לו שכרו משלם שאין רצונו לעשות עול ולנכות לו שכרו ומשום ששלשתן אלו עשו רושם בפטירתן כאשר זכרנו ראוי לכל ישראל להעלות אותם על לב בשעה הזאת ולהצדיק דין שמים עלינו. וראוי לבעל נפש להאנח עליהם בשעה הזאת ואע\"פ שהוא שבת שקשה סילוקן של צדיקים לפני הקב\"ה מאד וכה\"א יקר בעיני ה' המותה לחסידיו ולא לחנם תקנו לומר אלו הג' פ' על צדוק הדין אלא כדי להראות צער ואנחה כל א' בעצמו וראיה לדבר שבימים שהם של שמחה תקנו שלא לומר אותם כדי שלא להצטער בענין:", + "גם אחז\"ל שאין לקבוע ללמוד אחר תפלת מנחה בשבת משום חכם שמת מבטלין בית מדרשו וכ\"ש אב החכמה אב הנבואה מרע\"ה שמת שראוי להתאנח על ככה ואפי' בשבת אלא שלא יראה הענין לבני ביתו אלא בינו לבין עצמו:", + "ויש מי שאוסר לקבוע סעודה אחר המנחה בשבת מטעם זה אלא שלא נהגו כן מפני כבוד השבת והחכם עיניו בראשו שאע\"פ שיקבע סעודה אחר המנחה שיהיה לבו נכנע וימנע מעט מאכילתו מפני זה:" + ], + "Order of Seudah Shlishit": [ + "וכשיוצא מב\"ה ילך לביתו ויסדר שולחנו לאכול סעודה ג' וזמנה היא אחר תפלת המנחה כי תקנו שלש סעודות אחר שלש תפלות. סעודת ליל שבת אחר תפלת ערבית וסעודת הבקר אחר תפלת שחרית. וסעודת הערב אחר תפלת מנחה. וכבר הפליגו חכמינו ז\"ל בשכר המקיים ג' סעודות בשבת שניצול משלשה פורעניות מחבלי משיח וממלחמת גוג ומגוג ומדינה של גיהנם והביא פסוק ראיה לכל א' וא' ומענין ג' הצלות גדולות אלו אשר הבטיחו למקיים שלש סעודות בשבת בהיות דבר תלוי באכילת הגוף ובהנאתו ידין ק\"ו למקיים הג' תפלות כראוי ולכוין בם בכל א' כאשר ביארנו לג' שבתות שבת בראשית שבת מתן תורה ושבת העתיד להיות שיהי' ה' א' ושמו א' וכ\"ש למי שעוסק בתורה יום שבת ובדברי שבח ותפלה ומענג את נפשו העגומה אשר היא עגומה ממלאכת ששת ימי המעשה ושבת מיקר אותה ומענגה בד\"ת ושיר ושבחה ודאי שכרו יהי' גדול בעה\"ז ובבא פירות בעה\"ז והקרן קיימת לו לעה\"ב עם היות כי סוד הג' סעודות פנימיות גדול במאד מאד וצריך כל אדם להשתדל עליהם ולעשות תבשיל מיוחד מתוקן ומתובל לכאו\"א להיות לו שמחה ועונג ביחוד בפני עצמו ואין לעשות סעודה דרך עראי מצות אנשים מלומדה לאחיזת עינים אוכלים פירות או ירקות או כזית להנצל מן העונש ולצאת מן החיוב לגמור המצוה כי לא די בזה אלא צריך לתקן מאכל ומשתה מיוחד לסעודה הזאת ולסדר שולחנו כראוי כאשר עשה בסעודת הבקר דמה גרעה זאת מזאת ואדרבה סעודת הערב יש לה מעלה רמה משאר הסעודות וצריך לנהוג בה עונג ושמחה ומנוחה ולהאריך בה מעט לכבוד השבת ולא יאמר אדם איך אשב לאכול לקבע ואני שבע מסעודת הבקר עד אשר אני קץ במאכל ובמשתה ואיני יכול לאכול דבר היא הנותנת לתת לו תלונ' ותערומת על אשר לא כלכל דבריו במשפט ומלא בטנו כחמורים עד אשר לא הניח מקום לקיים מצות והחכם עיניו בראשו כשיושב לאכול בבקר אע\"ג שיאכל וישתה כראוי אין הכוונה למלאות בטנו כי לא מנוחה וענג יקרא לזאת אלא אבוד המאכל והגוף גם הפסד לנפש שלא יוכל לעמוד על עמדו מרוב שביעתו כדי לעסוק בתורה ובמצות כאשר ביארנו אבל הענין הוא שיאכל וישתה בשמחה ובטוב לבב מאכל טוב ויפה מוטעם ומתוקן קל העיכול מעט הכמות ורב האיכות. ובלבד שלא ימלא כרסו וישתה ב' ג' כוסות של יין לשמח את לבו הכל לפי מה שהוא אדם ויקום מתוך שמחת אכילתו לקבוע למודו או יישן מעט לנוח ראשו ואבריו ואח\"כ ישב ללמוד נושא ונתן בעומקה של הלכה כפי השגתו והכנת שכלו עד שיגיע זמן המנחה ויתפלל תפלתו כראוי ויפטר לשלום ויתקן מאכל שולחנו לאכול סעודה ג' ויאכל אותה בשמחה ובטוב לבב לקיים וקראת לשבת ענג וימשוך בה זמן הראוי לו וידבר ד\"ת מתוך השולחן כאשר כתבנו ויברך על מזונו בכוס של יין ויפטר לשלום ללמודו או לבהכ\"נ לסדר שירות וזמירו' לנורא תהלות ית' וית' הכל לפי המקום ולפי הזמן. ויש מי שמקדש על היין בסעודה ג' ומנהגא הוי ואין לבטלו אבל לא שיחוייב לנהוג המנהג הזה כי אחר שכבר קדשנו על היין בסעודת שחרית די לנו בזה לכל היום כי פעם ביום ופעם בלילה מספיק. וצריך להתחיל אותה מבעוד יום כדי שיוכל לאכול בנחת ובמנוחה ולא שישהה עצמו עד סמוך לשקיעת החמה ואז יסדר השולחן במהירות ובבהלה לאכול כזית פת או פירות או מה שיהי' בחפזון ובמרוצה כי אין זה כבוד השבת יום קדוש ונורא לתקן מאכלו ומשתיו בדרך זה הקריבהו נא לפחתך הירצך או הישא פניך ואם היה בא לאדם אורח לא מבעיא אם הוא חשוב ושר מן הגדולים אשר בארץ כי ודאי יתנהג עמו בכבוד גדול בכל ענינו בכל האפשר אלא אפי' אורח הדיוט מן ההדיוטים לא יעשה לו כן בדרך בהלה וחפזון ויותר טוב לו שלא לאכול וכ\"ז אינו אלא למתכוין לכך ומניח עצמו לכתחילה עד השעה דחוקה אבל מי שהוא זהיר בכך וקרה מקרה באונס שלא יכול לעשות את הראוי לו ודאי יעשה מצותו ואע\"פ שתהיה בחפזון ובמרוצה וצדקה תחשב לו ולא יבטל אותה לגמרי: ואין צריך להאריך בספור חיובה של סעודה ג' זו אבל מסך השכר הגדול שהבטיחו למקיים ג' סעודות משם נלמד גודל מעלתה ועונש המבטלה ותו לא מידי והחכם הדורש צריך שלא יאריך הרבה בדרשתו עד שלא ישאר זמן לג' סעודות כי אין מבטלין מצוה עוברת מפני ד\"ת ועוד שיכול להתחיל לדרוש מבעוד יום כדי שלא יתאחר ואפי' אם תמצא לומר שהתחיל מבעוד יום אין להמשיך הדרש יותר מדאי ולהתאחר אלא אדרבא ראוי להתרות בעם שילכו לסעודה ג': ולא יקלו בה כי היא מן כבוד שבת וכל המיקל בה ענשו רב וכל המקיים אותה שכרו גדול וא' אנשים וא' נשים חייבין בה:" + ], + "Order of Arvit on Motzei Shabbat": [ + "ואחר שאכל סעודה ג' אם עדיין נשאר זמן מן היום יחזור ללמודו כל אחד כפי השגתו עד שיגיע זמן ללכת לב\"ה וסמוך לשקיעת החמה ימהר ללכת לב\"ה כדרכו בחול ואצ\"ל בשבת שצריך ליקרא האלפא ביתא ושאר המזמורים ונהגו לקרוא אותה ליל מ\"ש מפני שכל ענינה תפלות ותחנונים להתחנן לפני האל ידריכהו לעבודתו ותהיה תורתו אומנותו ולא יצא מתחת ידו דבר שאינו מתוקן אלא כל מעשיו יהיו מכוונים אל האמת והצדק מפני שלמחר כל אחד ואחד יוצא למלאכת עבודתו לבקש את חפצו ואפשר שיבא לידי חטא ח\"ו על זה אנו מקדימין תפלה ומבקשים מאת אלהינו על זאת שישמור אותנו ויחשוך אותנו מחטוא לו ויורנו הדרך הטובה והישרה שנלך בה ויעביר עינינו מראות שוא וידבקנו ביראתו ובעשיית מצותיו כאשר כתוב בה באריכות וראוי היה לבאר אותה בכל דקדוקיה ופרטיה אלא שאין כאן מקומה אבל כל א' ישתדל לומר אותה כי יזכה בה לכמה דברים ולא יהיה מן המתאחרים לבא לב\"ה ולא יחוש בקריאת' כי אין ראוי לההביל בדברים אשר נהגו אותם הקדמונים זלה\"ה לומר אותם ויש בה תועלת לגוף ולנפש שכל אות מהם יש בה ח' פסוקים וכל אחד יש לה סגולה בפני עצמה להועיל לדבר מיוחד ואע\"פ שאין בעל הנס מכיר בנסו עכ\"ז לא ימלט שלא יועיל והבעל שכל עושה כל השתדלותו וכל הבא בידו והמקום ברחמיו יגמור בעדו כרוב חסדיו אבל הסכל ומי שאין לו לב להשכיל אומר מה יושיעני זה ומה יועיל זה מזה והכל דברי אלהים חיים ד\"ת ובז לדבר יחבל לו ולא על ענין זה בלבד אני אומר אלא על כל ענין וענין שתקנו רז\"ל או גאונים אחרונים לתועלת רבים או יחיד ישתדל האדם עליו לעשות כל מאמצי כחו ויכלתו לקיים אותו ענין בין מתפלות בין מתחנונים בין מכל דבר שיהיה ולא יתגדל בעיניו לומר אני תורתי אומנותי מה לי עם אלו הענינים כי לכל א' יש לו ענין וסגולה בפני עצמה מה שמועילה התפלה לא יועיל הלמוד ומה שיועיל הלימוד לא תועיל התפלה ושניהם כאחד טובים וצריך לאחוז מזה וגם מזה אל תנח ידך וכן הדין כשגוזרים תענית על איזה צרה שלא תבא על הציבור צריך כל אדם להיות נמנה עמהם ראשון לכל ענין בין להתאסף עמהם למקום הוועד בין להתענות עמהם בתענית שגזרו בין להתפלל עמהם בכל התפלות ולא יאמר החכם והדיין למה אבטל למודי להתענות ולהתפלל עמהם ות\"ת כנגד כולם יתפללו המה ואני על משמרתי אעמודה עוסק בלמודי וה' חפץ במעשי יותר ממעשיהם חלילה לבעל נפש שיאמר כדברים האלה כי לא כל העתים שוים הלמוד הוא טוב ויפה ואין למעלה ממנו והוא כנגד הכל אבל יש עתים וזמנים שצריך להתעצם בתפלה וזמן תורה לחוד וזמן תפלה לחוד כשח\"ו יש שום צרה לרבים צריך לבקש להם ישועה מאת הש\"י בתפלות ובתחנונים ויותר מוטל הדבר הזה לחכמים וליודעים לעתר ולרצות שיבקשו רחמים על עם ה' וכ\"ש לזקני העם ושופטיו שהם מגינים על הדור וצריכין הם להיות לפני העם לבקש מלפני ה' בתענית ובדמעה ברנה ותחנה עד שירחמו מן השמים ואין להם לעסוק בלמודם כ\"א לפקח על עסקי רבים ואין לך פקוח גדול מזה ואל יאמר להקטין עצמו מה אני מי חיי להתפלל על עצמי וכ\"ש על אחרים ובפרט על עם ה' כי זו אינה טענה ואין ראוי להמנע עצמו מפני כך כי לו הונח שהוא אינו חשוב להתפלל הן אל כביר לא ימאס וכיון שהוא משתתף עם הצבור עכ\"פ לא תשוב תפלתו ריקם ובודאי תעשה פירות. ולא עוד אלא שהוא יזכה לראות בנחמת צבור כדאמרו בגמרא מס' תענית פ\"א ת\"ר בזמן שישראל שרויין בצער ופיר' א' מהם באין ב' מלאכי השרת שמלוין לאדם ומניחין לו ידיהן על ראשו ואומרים פלוני זה שפי' מן הציבור אל יראה בנחמת צבור ומי לנו גדול ממרע\"ה דאמרו שם בגמ' שציער עצמו עם הצבור שנא' וידי משה כבדים ויקחו אבן וישימו תחתיו וכי לא היה לו למשה כר א' וכסת א' אלא כך אמר משה הואיל וישראל שרויין בצער אהיה עמהם בצער וכל המצער עצמו עם הצבור זוכה ורואה בנחמת צבור ע\"כ בגמ'. ומי לנו גדול מיחידו של עולם י\"ו דכתיב ביה עמו אנכי בצרה כביכול בכל צרתם כו' והוא אסור בזיקים ואמרו ז\"ל בכל מקום שגלו שכינה עמהם והאריכו בזה בספר הזוהר איש וביתו באו וכו' ומעתה אין מקום להתנצל לפטור עצמן מצערן של צבור בשום טענה ותואנה כלל. ותקנו לומר אלפא ביתא והט\"ו שירים במ\"ש מפני שכשהשבת יוצא יש מקום למקטרגי' לצאת ממקומם אשר נחבאו שם בנוקבא דתהומא רבא וכל או\"א יוצא לעשות מלאכתו אשר הופקד עליו וכמעט עתה הם נבראים כמו שאמרו בזוהר וע\"ז אנו מברכין בורא מאורי האש שכל דבר וענין נתקן לצורך העולם ואין שום דבר לבטלה וע\"כ יש רשות להם להזיק והוא זמן חזרת רשעים לגיהנם מן הטעם הזה ולזה מתחננים בתחינות ובתפלות לאל י\"ו יצילנו מהם וכיוצא בהם וישמרנו מכל רע ומכל צרה וצוקה ועל כן אין ראוי לאדם להמנע מלומר אות' ויאחרו בשירות ותשבחות עד הלילה ויתפלל תפלת ערבית כשאר ימי החול ויבדיל באתה חונן ואחר העמידה יאמר ש\"ץ קדיש עד לעילא ויאמר ויהי נועם יושב בסתר עליון וכו' ונתקן לומר מזמור זה משום שהוא נקרא שיר של פגעים והוא נאמר על כל דבר שהוא של פחד ואימת מקטרגין ומשום הטעם שזכרנו שבמוצאי שבת ניתן רשות למקטרגין לצאת ממקומם לעשות מלאכתן אנו מתפללים שיצילנו מהם לא יקטרגו עלינו ואל ישלטו בנו וכופלין פסוק של אורך ימים אשביעהו כדי להשלים התיבות והם קכ\"ט תיבות עם פסוק ויהי נועם וכפל פסוק אחרון ועולין כלי זיין עם הב' תיבות לומר שחשוב מזמור זה להגן בעת צרה מכל כלי זיין ולכן אומרים כששוכב אדם על מטתו ויש נוהגין לומר מיושב בסתר עליון עד כי אתה ה' מחסי והם ס' תיבות כמנין ס' גבורים שיש בפסוק הנה מטתו של שלמה וכלם אחוזי חרב וס' אותיות שיש בשלשה פסוקים| יברכך| יאר| ישא:", + "ואח\"כ יאמר סדרא דקדושא ונהגו לומר אותו בזמר כדי להתעכב בענין שיתאחרו מפני כך רשעים של גיהנם מלחזור לדינם ובזה מרחמים עליהם שאינם חוזרים עד שיגמרו כנסיה אחרון אחרון של ישראל לומר סדרא דקדושא וכל המתעכב משובח מפני זה ומתברך מפיהם של הרשעים ג\"כ ומה שנהגו לומר קדושא דובא לציון במ\"ש הוא מפני להתעכב על הענין שזכרנו:", + "עוד אפשר לתת טעם מפני שרשעים של גיהנם מצדיקין עליהם את הדין כמ\"ש וז\"ל על פסוק, עוברי בעמק הבכא מעין ישתיהו גם ברכות יעטה מורה כדאי' בשבת וענין הקדושה הוא קבלת עול מלכותו ויש באותו סדר פסוק והוא רחום שמתפללין לאל י\"ו שיכפר עון ולא ישחית וכן אנחנו מתפללים עליהם שיקל מעליהם עול הכבד ולא יעיר כל חמתו:", + "עוד אפשר לומר טעם אחר למה תקנו לומר סדר קדושה במ\"ש משום דכיון דצריכין אנו להבדיל בין קדש לחול משום קדושת שבת לחול אנו אומרים סדר קדושה להבדיל בין קדושת אלהינו ית' וית' לשאר קדושות משום שהוא מובדל ומופרש מג' עולמות עולם השפל עולם הגלגלים עולם המלאכים ומפני זה אנו אומרים ג' פעמים קדוש לכוין אל הענין הזה ומפני שקדושת שבת חמורה משאר קדושת י\"ט לא נתקן אלא אחר קדושת שבת לבד והוא טעם מספיק קצת בסברא נכונה ואע\"ג דמבדיל על הכוס במ\"ש צריך להבדיל בתפלה שבתחלה קבעוה בתפלה בברכת חונן הדעת שמתוך דעת האדם מבחין ומבדיל בין קודש לחול ובין טהור לטמא וראוי להניח התקנה הא' להבדיל בתפלה אע\"ג שתקנו אח\"כ להבדיל על הכוס משום שיש לנו תועלת בהבדלת התפלה שאם יעשה אדם איזה מלאכה במתכוין או שלא במתכוין קודם שיבדיל על הכוס לא יהיה בידו עון אשר חטא כיון שכבר הבדיל בתפלה הותר לו בדיעבד אם יעשה איזה מלאכה ונמצא משתכר בכך לפיכך הניחו התקנ' הא' במקומו אף כי עיקר ההבדלה היא לאומרה על הכוס:" + ], + "Order of Havdalah": [ + "ואין ראוי לאכול ולשתות ולעשות מלאכה קודם שיבדיל על הכוס שהוא קבוע בד' ברכות ובד' מיני הבדלות הברכה הא' היא על היין בפה\"ג ואין מבדילין אלא על היין ולא בפת ולא בשכר אם לא הוי חמר מדינה שכבר הורגלו כל אנשי מדינה בו וטעם למה קבעוה על היין משום דהוי מלתא דקביעותא להראות לנו צורך הענין וקביעתו וכן ארז\"ל ג' מנוחלי העה\"ב וא' מהם הוא המבדיל על היין במוצאי שבתות. הב' על הבשמים ואע\"ג דבשמים ומאור לא שייכי לכוס כי אפילו בלא כוס יכול לאומרן אפ\"ה כיון דאפשר לשלשל' על הכוס ולהדר הענין עבדינן ושפיר דמי. וענין הבשמים במ\"ש משום שצריכין אנו לדאוג מיציאת שבת מאותה נפש יתירה שהיתה בנו ונאבדה ממנו כמ\"ש רז\"ל וינפש וי אבדה נפש ובמה יודע דבר דאגתו ואנחתו בבקש דבר להשיב את נפשו והם הבשמים כי מי שנפשו קצרה ורוחו צרה מחזר אחריהם להשיבם אליו. ונהגו לחזור אחר הדס כמ\"ש בגמ' ב' בדי הדס להבדלה א' כנגד זכור וא' כנגד שמור ויש מן המדקדקי' שנוהגים בג' ולחזר אחר משולשים כיון שמצינו שנבחרו למצות הלולב ואם אפשר לחזר אחריהם עדיף טפי ונמצא נוטל זכות וכן יהיה כוונתו ויזמין אותם מע\"ש במקום מיוחד ליחדם להבדלה והזמנה מילתא היא וכן שמעתי מפי מקובל שראה בס' א' ישן וקדמון מאד על ענין ג' בדי הדס להבדלה משולשים וליחדם במקום א' והזהיר בזה זריז ונשכר אקרי ומי שא\"א לו בהכי לא הפסיד והכל לפי הכוונה. הג' ברכת מאורי האש וכבר הביאו בזוהר טעם למה נתקן ברכה זו במ\"ש וכבר זכרנו קצת ממנו למעלה משום שכשהשבת נכנס כל המקטרגין כל עושי רשעה נאספים ונחבאים בנוקבא דתהומא רבה ואחר יציאת השבת יוצאים כל א' למקום פקידתו אשר הופקד שם כי הכל נברא לצורך העולם והנהגתו מפני זה אנו מברכין לעת כזאת בורא מאורי האש והוא לרמוז על כחות הטומאה שהרי הם כמו שנבראו עתה: עוד אפשר לתת טעם קרוב לזה והוא על חזרת רשעים לגיהנם ומאורי האש הם כחות הדין המיסרין את הרשעים והוא כמו צדוק הדין שכל פעולותיו ית' וית' צדק ואמת גם בענין הבטת הצפרנים פרשו בזוהר על הענין הנזכר שהם כחות הדין והקליפות שהם מבחוץ שהם מאורי האש שזכרנו ולכן אין להביט מצד פנים אלא מצד אחורים לבד ונהגו לכוף האגודל תחת האצבעות מבפנים וכופפים ראשי האצבעות למטה והכל משום שלא יתגלה פנימיות האצבעות משום הענין הנז' והמשכיל יבין. ולענין הפשט ענין המאור הוא לברך לאלהינו ית' וית' על האור אשר ברא לתועלת האדם ולהנאתו והנה כל השבת לא הותר לנו לנגוע באור לא להבעיר ולא לכבות ועתה אנו רואים בעצמנו הנאת האור כמה היא גדולה ומביטים אנו להבחין ממה שלפנינו להכיר ולהבדיל בהנאת האור בין הבשר ובין הצפרנים וכן אמרו אין מברכין על הנר עד שיאותו לאורו ובהיות שהאש נברא במוצ\"ש כשחז\"ל אנו מברכין בורא מאורי האש ומברכין בין על אור ששבת בין על אור שלא שבת ואפי' על האור היוצא מן העצים ומן האבנים משא\"כ במוצאי יוה\"כ מן הטעם הנזכר: הברכה הד' היא ההבדלה עצמה והיא המבדיל בין קדש לחול ויש בה ד' מיני הבדלות בין קדש לחול בין אור לחשך בין ישראל וכו' בין יום השביעי לששת ימי המעשה וכולם ענין גדול בענין האמונה:", + "ההבדלה הא' בין קדש לחול וכן הוא אומר להבדיל בין קדש לחול והוא שצריך האדם שלא יערב הענינים והאמונות אלא יבדיל בין זה לזה וידע ויכיר שאלהינו י\"ו ברא בעולמו דבר והפכו ברא קדש וברא גם חול ברא טמא וברא טהור כי גם את זה לעומת זה עשה האלהים י\"ו והכל הי' לצורך העולם ולתיקונו ועם היות שהכל צורך העולם אין הענינים שוים ודומה זה לזה חלילה וכה\"א מי יתן טהור מטמא לא אחד והאדם צריך שלא יכשל בזה ח\"ו אלא שיבדיל ויפריש בין הקדש ובין החול כהבדל האור מן החשך וכן בין הטמא ובין הטהור והוא מצות עשה רבה וגדולה אשר היא פנת יקרת משרשי התורה ועקריה והמערב זה לזה ואינו מדקדק עונשו רב ומחריב את העולמות וקוצץ בנטיעות וזו היא ההבדלה הראשונה שאנו מזכירין:", + "הב' היא להבדיל בין אור לחושך והיא קרובה לא' וכן הוא אומר ויבדל אלהים בין וכו'. וצריך שידע האדם כי שמירת התורה והעסק בה בקיום מצותיה נקרא אור וכן הוא אומר כי נר מצוה ותורה אור וכה\"א וארח צדיקים כאור וכו' משום שהם משתדלים בעסק התורה והמצות וקיומם אבל דרך רשעים והוא עשיית העבירות וביטול הדת וחוקיה הרי היא באפלה וכן ורשעים בחשך ידמו וצריך האדם להבדיל בשכלו הזך בין זה לזה ולבחור הטוב ולמאוס ברע כמו שכתוב ובחרת בחיים ועד\"ז השכר והוא הטוב הצפון לצדיקים נקרא אור כמ\"ש וירא אלהים את האור כי טוב ראה את האור שהוא טוב ונגנז לצדיקים לעה\"ב וכן הוא אומר בית יעקב לכו ונלכה באור ה' והוא רומז לב' ענינים לכו באור ה' והוא עסק התורה והמצות ולכו באור ה' שנזכה לעה\"ב שכלו אור והפך מזה הגיהנם נקרא חשך וצלמות שנא' גם כי אלך בגיא צלמות לא אירא רע:", + "ההבדלה הג' בין ישראל לעמים והוא שצריך האדם שיכיר שלמותו שהוא מעם סגולה להאל ית' וית' כמ\"ש והייתם לי סגולה מכל העמים והשי\"ת חשק בנו מכל ע' לשון ולא יאמר האדם במיעוט שכלו והשגתו מקרה א' לצדיק ולרשע לטוב ולחוטא לישראל ולא\"ה כמות זה כן מות זה והוא ענין קרוב לשאר ההבדלות שלא יערב זה בזה ויכיר וידע באמיתות ובנאמנות שלמה שאין חלקו עם הישראל כלל ועיקר ויתרון זה מזה כיתרון האור מן החשך נשמתו של ישראל חלק אלוה ממעל והוא נקרא בן בכור למב\"ה כללות האומה כמ\"ש בני בכורי ישראל וכל א' בפני עצמו נקרא בן שנא' בנים אתם לה' אלהיכם ול\"מ הצדיקים אלא אפילו הפושעים והמורדים כמ\"ש שובו בנים שובבים ואם נגזר עליהם מיתה סופם שיתחדשו לטוב ויחליפו כח כמ\"ש וקוי ה' יחליפו כח אבל מכחישי התורה נשמת' מכח הזוהמא ומסטרא אחרא והם נקראים זרים זדים ועושי רשעה ותקותם מפח נפש ועליהם נא' אחרית גוים מדבר ציה וערבה מתים בל יחיו רפאים בל יקומו למעצבה ישכבון: ובענין ההבדלה הזאת יבא האדם להכיר את בוראו ית' וית' ולעבוד עבודתו מלב ומנפש כאשר ראוי לו בכן לאביו שחייב בכבודו ועוד משום תועלת וההנאה המגיע אליו:", + "ההבדלה הד' בין יום השביעי וכו' הוא ענין שצריך האדם להאמין אמונה שלמה בחדוש העולם ושהוא ית' וית' ברא את עולמו בששת ימי המעשה וביום השביעי שבת וינפש ויש הבדל גדול ביניהם כהבדל האור מן החשך ובזה יכיר האדם וידע סוד מעלת השבת וישמור אותו כראוי ויזכה לנועם ה' ולבקר בהיכלו והוא ענין קרוב להבדלות האחרות למי שידע והשכיל ועמד בסוד ה': והנה ד' ברכות אלו צריך לאמרם בכוונה גדולה ולכוין בענין ההבדלות כאשר כתבנו ולהאמין בהם אמונה שלמה כי זה כל האדם:", + "וקודם שאומרים ההבדלה נהגו לומר אליהו הנביא שלשה פעמים והטעם דאיתא בגמרא עירובין אין ב\"ד בא לא בע\"ש ולא בערבי י\"ט משום שלא להטריח את הבריות שכולם עסוקים בצרכי שבת ובצרכי י\"ט ואצ\"ל בשבתות עצמן ובי\"ט שכל העם בנחת ואין לבלבל אותם אבל אחר שעבר השבת הרי הוא זמן שיבא ומזכירין אנו אליהו שהוא המבשר שיבא יום א' קודם בן דוד ואנו מתפללים לאלהינו י\"ו שישלח אותו במהרה לפדות אותנו מן הגלות הזה עם מב\"ד וא\"ת למה אין אנו מזכירין אותו במוצאי י\"ט אחר שהוא זמן שיבא דאינו צריך להזכירו כל ימי השבוע אחר שהזכרנו אותו בתחלת השבוע ומתפללין עליו שיבא לכל אותו שבוע ולכן א\"צ להזכיר כ\"א פעם א' בשבוע בתחלת השבוע וראוי לאומרו על הכוס שבזכות המצות יזכה אותנו אלהינו וישלח לנו אליהו ומשיחנו ומזכירין אותו ג\"פ להראות כי מצרת לבבנו אנו קוראים אותו פעם אחר פעם שבא יבא ולא יאחר: עוד אפשר לומר שאנו משלשין קריאתו לזכור זכות אבותינו הג' אי\"ו ויש מי שמסדר קריאתו על סדר אלפ\"א ביתא והיא זאת. איש אשר קנא לשם האל. והוא שאמר קנא קנאתי כו' בזמן אחאב. וגם לאומר פינחס זה אליהו שקנא במעשה זמרי דכתיב אשר קנא לאלהיו. איש בושר שלום על יד יקותיאל. הוא מה שנא' לו ע\"י משה ששמו יקותיאל ונתבשר הנני נותן לו את בריתי שלום. איש גש ויכפר על בנ\"י. והוא מעשה זמרי שנא' בו ויכפר על בנ\"י שנעצרה המגפה ע\"י דכתיב ויעמוד פינחס ויפלל ותעצר המגפה: עוד אפשר לומר שנא' על אשר עשה בגלגל כמו שנא' ויהי כעלות המנחה ויגש אליהו וכו' ובאותה הגשה כפר על בנ\"י שחזרו לעבודת האל ומשכו ידיהם מן הע\"ז (א\"ה א\"ה א\"ה בי\"א ע\"מ ב\"ד). איש דורות י\"ב ראו עיניו יען האריך ימים הרבה והוא הי' פנחס בן אלעזר שראה בכבוד י\"ב שבטים במדבר וד' דגלים. איש הנקרא בעל שער בסימניו. זה בענין אחזיה בן אחאב כששלח לדרוש בבעל זבוב אלהי עקרון וחזרו לו המלאכים ואמרו לו איש עלה לקראתנו ודבר לנו המבלי אין אלהים בישראל וכו' אמר להם מה משפט האיש אמרו לו איש בעל שער ואזור עור אזור במתניו וכו'. איש זעף על עובדי חמנים. הם עובדי החמה לשם ע\"ז והם אחאב וחבריו שלא הניח תל בכל ארץ ישראל שלא נתן עליו ע\"ז ועכ\"ז אמר שלא נמנע המטר ולא נתקיים דברי משה ואיך יתקיימו דברי יהושע תלמידו בענין יריחו אשר בנה חיאל בית האלי. וכשמוע הדברים האלה נתכעס וזעף וחש ונשבע ר\"ל מהר והוציא שבועה מפיו חי ה' אלהי ישראל וכו' אם יהיה השנים האלה טל ומטר וכו'. ואע\"פ שאני תלמיד מתלמידיו נראה דבר מי יקום וכן היה שנעצר העולם ג' שנים כמו שנאמר ודבר ה' היה אל אליהו בשנה הג' לך הראה אל אחאב וגו'. והנה בענין הזה ג' בתים. זעף על עובדי חמנים חש ונשבע מהיות גשמי מעונים טל ומטר עצר ג' שנים א\"ה וכו'. ואע\"ג דטל לא מעצר הרי אמרו בגמ' טל דברכה לא ירד. איש יצא למצוא לנפשו נחת. כשנא' לו ופנית לך ונסתרת בנחל כרית ואומר ויעש כדבר ה' וישב בנחל כרית. כלכלוהו העורבים ולא מת לשחת. וכן הוא אומר והעורבים מביאים לו לחם ובשר וכו'. איש למענו נתברכו כד וצפחת. זה בענין האלמנה אשר היתה מקוששת עצים ושאל לה פת לחם ותאמר חי ה' אם יש לי מעוג כו' ויאמר אליה אל תיראי באי עשי כו' כי כה אמר ה' כד הקמח לא תכל' וצפחת השמן לא תחסר וכן היה. א\"ה כו'. איש מוסריו הקשיבו עם כמהים. זה הנוסח ראיתי והענין הוא על אותו שר חמשים וחמישיו הג' ששלח אחזיהו להביא את אליהו ויכרע על ברכיו ויתחנן תיקר נא נפשי ונפש חמשים אלה עבדיך בעיניך ויקם וירד אל המלך על אלה נאמר מוסריו לשון מוסר שלקחו מוסר מן הקודמים להם ונכנע לבבם והקשיבו דברי אליהו בהיותם כמהים ותמהים על אותו ענין. איש נענה באש משמי גבוהים. הוא הדבר אשר דברנו שירדה אש מן השמים ואכלה את שני שרי חמשים וחמשיהם. איש סחו אחריו ה' הוא האלהים. הוא בימי אחאב ושם נענה באש ואמרו ה' ה\"ה דכתיב וירא כל העם ויפלו על פניהם ויאמרו ה' הוא האלהים כו' א\"ה כו'. איש עתיד להשתלח משמי ערבות איש פקיד על כל בשורות טובות. וכה\"א הנה אנכי שולח לכם את א\"ה וכו' ואומר מה נאוו על ההרים רגלי מבשר ואו' ולירושלים מבשר אתן והוא אליהו שהוא בא יום א' קודם בא דוד כדאיתא בעירובין. פקיד על כל בשורות טובות. וכן איתא בגמרא בכמה מקומות אתא אליהו כו' שהוא מבשר טוב על כל דבר וענין ובפרט לצרכי רבים איש ציר נאמן להשיב לב בנים על אבות. הוא הדבר אשר דברנו שכן כתיב באותו פסוק והשיב לב אבות על בנים ולב בנים על אבותם אלא שכפל הענין במלות שונות להשלים החרוז. א\"ה כו'. איש קרא קנא קנאתי לשם האל בתפארה. הוא אשר נאמר בהר חורב מה לך פה אליהו ויאמר קנא קנאתי כו' ואמרו ז\"ל קנא במעשה זמרי קנאתי עתה כי עזבו בריתך כו'. איש רכב על סוסי אש בסערה. הוא דכתיב והנה רכב אש וסוסי אש ויפרידו בין שניהם ויעל אליהו בסערה השמימה. איש שלא טעם טעם מיתה וקבורה הוא אשר דברנו שלא מת כדרך שאר האנשים אלא שנלקח בגוף ונפש ונתלבש בסערה ויעל השמים. א\"ה כו'. איש תשבי על שמו נקרא. שנא' ויאמר אליהו התשבי מתושבי גלעד ובמקום אחר הוא אומר אליהו התשבי הוא הנה נתוסף שם תשבי על שמו המיוחד לו שהוא אליהו:", + "ואפשר לתת טעם לענין למה נקרא תשבי מלשון תושב שנתיישב בעה\"ז מכל אנשי דורו שכל העולם נקראים גרים משום שהם היום כאן ומחר בקבר וצל ימיהם על הארץ אבל אליהו יכולים לקרוא אותו תושב משום שנעשה תושב והתוספות פירשו הטעם בתענית פרק ז' שהיה מתושבי גלעד הקדומים בעיר ולא מן האספסוף כו'. והוא יחס ומעלה לו ולא טעם טעם מיתה וקבורה כשאר החיים והוא הטעם עצמו שאה\"כ מתושבי גלעד שאין שום אחד מן אחרים נקרא תושב כמו אליהו שנתיישב זמן רב וארוך מכולם. תצליחנו על ידו בתורה. לא אמר איש משום שכבר נגמר האלפא בית\"א ואינו אלא גמר ענין שאנו מתפללין לאל י\"ו שעל ידו תהיה הצלחת למוד תורתנו משום שבמגע ידו הכל מוצלח כמו שמצינו בכמה מקומות שרוח קדושתו תופיע הצלחה גדולה וזכירה עצומה תמצא ואין שכחה: וכן שמעתי שכל המזכיר שמו נ\"ב פעמים יצליח בלמודו והוא כמנין אליהו וכן יש מדקדקים שעושים כן ומזכירין שמו פעם אחר פעם נ\"ב פעמים במ\"ש. תשמיענו מפיו בשורה טובה במהרה. שהוא המבשר טוב בכל הענינים כאשר אמרנו ובפרט בענין הישועה שנא' עליו מבשר טוב משמיע ישועה. תוציאנו מאפילה לאורה. היא תפלה לאל י\"ו שיוציאנו למענו מאפלת גלותינו לאור ועכ\"פ יהיה ע\"י אליהו ז\"ל. א\"ה כו': אשרי מי שראה פניו בחלום. שודאי ראייתו הוא לטוב ולבשורה טובה. אשרי מי שנתן לו שלום והחזיר לו שלום. שמי שנתן לו שלום לאליהו והוא החזיר לו שלום וכיון שאליהו שליח ההשגחה מלמעלה הרי הוא כמו שנותן לו שלום מן השמים וכ\"ש אם אליהו נתן לו שלום תחלה שהיא מעלה גדולה ויתרה עד מאד. ה' יברך את עמו בשלום. הוא גמר הענין בשלום שאין לך כלי מחזיק ברכה אלא השלום והוא כולל כל הברכות. א\"ה כו'. ככתוב הנה אנכי שולח לכם וכו' מכאן ואילך כל אחד מוסיף כפי כחו. ונהגו השומעים לכפול א\"ה וכו' ואפשר שהטעם משום שהוא תפלה ותחנה לש\"י על ענין הישועה צריך שכולנו כא' נקרא בלב א' והלואי שיועיל לנו: עוד אפשר דכיון דהזכרת שם אליהו הוא ס\"ט והצלחה כאשר זכרנו ויש מדקדקין על ענין שמו לכן המבדיל אומר אותו ג\"פ השומע חוזר להזכירו ג\"פ ובין כך ובין כך ישלים המנין:", + "כשמברך בפה\"ג צריך שיהיה כוס היין בימינו וכן בכל שאר הדברים אשר מברך עליהם צריך שיהיה ביד ימינו ואחר שמברך בפה\"ג יחליף היין מן הימין לשמאל ויקח ההדס בימינו ויברך עליו בע\"ב ואח\"כ יתן אותו לשומעים להריח או יניח אותו לפניו ויברך במ\"ה ויראה הצפרנים עם אחורי הידים לנגד עיניו ואח\"כ יקבל הכוס אשר ביד שמאלו לימינו ויברך הבק\"ל וכו' וישתה שיעור רוב רביעית ויש נוהגין שהמבדיל שותה כל הכוס ואינו נותן ממנו לאנשי הבית שלא יבואו לידי הבדל והפרש ולא שמעתי בו טעם אלא שלא ראיתי נוהגין ככה לאחרי' ואולי יש איזה סוד בענין ומנהג של ישראל תורה היא והנוהג אינו מפסיד שכיון שהוא שותה מספיק לכולם: ואח\"כ נוהגין לקרוא פ' של ברכה כמו ויתן לך וגו' וכל המוסיף הרי זה משובח מפני שתחלת השבוע צריך להראות עניני טובה וברכה וסימנא מלתא היא:" + ], + "Order of Motzei Shabbat": [ + "ויש נוהגין לקרוא פטום הקטרת והוא ג\"כ סי' הצלחה והרוחה וסי' עושר כמו שמצינו במשנה חדשים לקטרת באו והפיסו ומי שהקטיר פעם א' לא הי' מקטיר פעם ב' משום שכולם יזכו לאותה הצלחה ויזכו לעושר והצלחה בקריאתו. ואחר שהשלים סדרו יאמר פזמון אחר והוא מענין ביאת משיחנו או מענין מבדיל בין קדש לחול והוא ענין שמחה ללוות את השבת וכן בכניסת שבת צריך ג\"כ פזמון של שמחה כדי לקבל אותה בשמחה כנ\"ל ואח\"כ יקרא הפרשה של השבוע הבאה והוא מנהג טוב ויפה לקרוא אותה ויקרא מעט נביאים וכתובים כי בהתחלת השבוע יפה לו להתחיל בג' אלה תורה נביאים וכתובים ומובטח לו שיצלח בלימודו כל השבוע גם במעשה ידיו כמ\"ש בגמ' כל העוסק בתורה נכסיו מצליחין והוא כתוב בתורה שנוי בנביאים משולש בכתובים ואם יעלה בידו לעשות מעט במשנה מעט בגמ' כמה יפה לו וכבר אמרנו למעלה דבכל יום צריך האדם להשתדל בכך לקרוא תנ\"כ ומשנה וגמ' כל א' כפי ערכו וכפי השגתו. ואח\"כ יעסוק במלאכתו ובעניניו וכן אני נוהג בעצמי בכל יום ויום והחכם עיניו בראשו לתקן כל עניניו כולם ולסדר אותם ע\"פ התורה והמצוה ולכלכל דבריו במשפט יותר ויותר ממה כתבתי וכל מנהג וענין שתופס בו אין ראוי לו לבטלו על שום דבר כי הוא עטרת תפארת על ראשו להגן עליו בעה\"ז ובעה\"ב ואם נהג עצמו במדה טובה ואח\"כ ביטל אותה ח\"ו הוא עומד עליו לשכים בעיניו ויותר טוב היה לו שלא לחזק בה כדי להרפות ממנה וכה\"א התרפית ביום צרה צר כחכה ואין יום צרה כדינה של גיהנם וכיום הדין הגדול אשר עתיד ליתן דין וחשבון וכשם שהוא רפה עצמו בעה\"ז כך מתרפה הכח ממנו בעת צרה וכל המחזיק בכל דבר וענין של קדושה בעה\"ז מחזיקים אותו לעה\"ב שלא יפול ביד מבקשי רעתו וכביכול מחזיק ביד הדיין עצמו ונותן לו כח לעשות כרצונו וכה\"א. או יחזק במעוזי יעשה שלום לי שלום יעשה לי וכפל הענין הוא לרמוז הב' עולמות כי בעה\"ז כשיש איזה מקטרג עליו נותן יד וכח ביד הדיין לרחם עליו וכל עולתה קפצה פיה ואין פוצה פה ומצפצף והיינו שלום בעולם שאין מה\"ד מתוחה עליו וכן לעה\"ב ליום הדין וליום החשבון מחפין עליו להציל לו מרעתו והכל שלום:" + ], + "Order of Bedikat Chametz": [ + "אחר שביארנו סדר השבוע וכן ו' ימי המעשה ויום השבת ראוי לדבר בעניני המועדות וימים טובים שיש בתוך השנה איך יתנהג האדם בכל אחד מהם שלא יבא לידי חטא ולא לידי עבירה ונתחיל בראשון שהוא חג הפסח והוא מן המועדות חמורים שיש לנו שצריך הרבה מאד לדקדק בעניניו ולעשות אותו כמצותיו וחקותיו: ראשונה ביעור חמץ אור לי\"ד בודקין את החמץ כו' וצריך האדם להיות זריז ומהיר על ככה שלא יתעצל ויתעכב בשום ענין כי אפי' לקבוע למוד לא התירו שמא ימשך אלא אחר שהתפלל ערבית ליל י\"ד בניסן יצא ויהיה לו נר קטן של שעוה מוכן ומזומן לבדוק בו בחורין ובסדקין וידליק אותו בכניסתו לביתו ואח\"כ יברך א\"ק ב\"ו עב\"ח ויפנה עצמו מכל עסקיו ויתן לבו ומחשבתו בבדיקתו ויבדוק בכל מקום אשר אפשר שנתנו בו חמץ או בקבע או בעראי ואפילו היא חששא רחוקה מעט לא ימנע עצמו מלבדוק מפני כך כי חומרת החמץ בימים האלה גדולה עד מאד מכל אסורין שבתורה מחלב ודם נבלה וטרפה ומפני זה צריך לחוש הרבה מאד על בדיקתו ועל ביעורו וע\"כ אין להניח שום א' מן הבית לבדוק לא נשים ולא עבדים ואצ\"ל קטנים מפני שדעתן קלה ויקלו בענין ולא יחושו כאשר ראוי לחוש אלא יד ב\"ה הוא בעצמו ובכבודו יקום בזריזות ובאזירות חיל לחפש ולבדוק בחורין ובסדקין ובכל מקום שהם ברשותו בתים וחדרים ובית תבשיל ואוצרות יין ושמן ובכל מקום שיש חשש כמו שבארנו ויקח עמו כלי א' שישים בו כל החמץ שימצא כי היא מצוה ליחדו בפני עצמו ולא יתערב באחר כדי שישרוף אותו כדין וכדת גם יקח עמו סכין וכיוצא שהי' ארוך מעט שאם ימצא איזה חמץ בחורין עמוקים לחטט בו אחריו ולהוציאו משם ולא יאמר אדם הרי נשים ובני הבית כבדו הכל יום י\"ג בניסן ולא נשאר מקום שלא פנו מה צורך לבדיקה זו כי לא אמצא דבר אפ\"ה לא יסמוך ע\"ז כי אע\"פ שנאמר שאמת הדבר שבדקו וחפשו הכל המצוה מוטלת עליו הלילה הזה והיא מצוה מד\"ס לבדוק הכל לכתחלה כאלו לא נעשה דבר: אחר שבירך עב\"ח אין לו לדבר ולהסיח דעתו עד שיגמור הבדיקה ואח\"כ יצוה את בני ביתו שלא יתנו שום חמץ בשום מקום מן הבית אלא החמץ שיש להם לאכול אותה הלילה ומחרתה יקשרנו במטפחת וכשרוצים לאכול יתירו אותו ואח\"כ יחזרו ויקשרו אותו עד הבקר שיאכלו השאר ומה שישאר אחר האכילה תיכף ומיד עם החמץ שקבץ בשעת בדיקה ישרוף אותו באש אם אפשר לו. ואע\"פ שענין בדיקת חמץ זו ושריפתה מצות עשה אפ\"ה הכוונה לדבר אחר גדול ממנו והוא לבער החמץ המחמיץ לבות בני אדם והוא היצה\"ר אשר הוא שאור שבעיסה שגופו של אדם הוא כמו עיסה מגולגלת בדברים רבים ויש בו רמ\"ח איברים ויצה\"ר הניתן בגוף האדם בחפץ ורצון הש\"י הוא להם כמו שאור אלא שיש הכנה באברים כח הנשמה הטהורה שניתנה באדם שאם לא ירצה להתחמץ בכח השאור לא יחמיץ אבל נקרא שאור לפי האמת שכל האברים קרובים אליו וסרים אל משמעתו והוא מלך זקן וכסיל וע\"כ מי שהוא בעל נפש צריך לפקוח עיניו בענין החמוץ הזה שלא יתחמץ בו שאחר שיתחמץ הוא קשה להחזירו מצה כאשר הי' ובעל שכל א\"צ להמתין עד ע\"פ לעיין על דבר זה אלא בכל יום ויום מרדכי מתהלך לדעת את שלום אסתר היא הנפש העגומה הנסתרה בתוך הגוף נתונה ביד זרים אכזרים וצריך לידע בכל יום את שלומה ומה יעשה בה אבל מי שהוא ישן ותרדמת אלהים נפלה עליו ואינו חושש על נפשו להכיר את שלומה ע\"כ המרחם על הבריות ית' צונו בזאת המצוה של ב\"ח ומתוך זה יהיה אופן וענין לנרדם לחפש אחר מעשיו ויאמר מה ענין ביעור החמץ הזה כל השנה אנו צריכין אליו ורודפים אחריו ועכשיו לחפש אחריו ולרודפו כמי שרודף אחר אויב להשמידו ולהכחידו ולבערו מן העולם הלא דבר הוא ומתוך כך יתן אל לבו להתעורר או אחרים יגידו לו הענין: החמץ הוא יצה\"ר שהוא חמץ ופגום וכן חמץ בגי' פגימה והוא המחמיץ את האדם ומטריד אותו מעבוד אלהיו י\"ו וצריך האדם שיתגבר עליו ולא יניחנו לשלוט עליו מכל וכל אלא לצורך המוכרח ולשאר הענינים יחפש אחריו לרחק אותו מעליו ולא יתהנה ממנו כי הוא אסור בהנאה בזמן שאינו הכרח וא\"ת למה התירוהו כל השנה וביערו אותו ז' ימים בלבד ואדרבא הפך הי' ראוי לעשות ליהנות בו זמן מועט והשאר לרחק אותו ולבערו זאת אינה קושיא כי הלואי שיוכל האדם להנצל ממנו זה המעט כי בכל רע יתגלע ואין לך מצוה שהוא אינו לוחם ועושה כל הבא מידו למנוע אותו מיד העושה והיא עצמה כוונת הבורא י\"ו כדי להרבות לו שכר וגמול טוב על פועל ידיו ומפני שהוא צורך הבריאה בכל דבר וענין אין ראוי לבטלו כ\"כ אבל רמז רמזו לבעל נפש ולבעל שכל לבער אותו והמשכיל יבין ויעשה השתדלותו כאשר ראוי לו: ואחר שבלילה בדק וחפש בכל מקום שידו מגעת לאור הנר כדין וכשורה צריך שיבטל אותו חמץ הנשאר ברשותו מה שלא ראה ומה שלא בער ויאמר כל חמירא דאיכא ברשותי דלא חזיתיה ודלא בערתיה להוי בטיל וחשיב כעפרא דארעא. והענין הוא שהבדיקה בלא ביטול אינו מועיל שאם ישאר איזה דבר ברשותו ולא ביטל אותו הרי הוא שלו ועובר עליו על בל יראה ובל ימצא ועיקר מן התורה הוא הביטול שכה\"א תשביתו ואין השבתה אלא בלב אלא שחז\"ל תקנו לבדוק ולחפש אחריו כדי שלא יבא לידי תקלה אחר שהוא מורגל בו כל השנה וא\"כ העיקר הוא הביטול שמתוך כך אינו עובר עליו ואע\"פ שהוא ברשותו. וכן תקנו ביום י\"ד אחר ד' שעות שהוא זמן סעודה שיבטל פעם אחרת משום אולי נשאר חמץ ולאו אדעתיה ועדיין לא בטל בלילה אלא מה שלא ראה ולא מה שהניח לסעודת הבקר ומפני זה צריך שיאמר. כל חמירא דאיכא ברשותי דחמיתיה ודלא חמיתיה דבערתיה ודלא בערתיה להוי בטיל וחשיב כעפרא דארעא: והוא דחזר ובטל מה שלא ראה ומה שלא בער והרי מהלילה בטל אותו משום שאם היה אומר דחזיתיה ודבערתיה נראה שהיה שולל החמץ שלא ראה ושלא ביער היה חוזר בו מביטולו לכן תקנו לכפול בין כך ובין כך והא שאומר אותו בלשון תרגום אעפ\"י דאפשר לומר כי הוא תקון הקדמונים ולשונם היה בלשון תרגום ותקנו אותו כך כדי שיבינו הנשים והטף מה שהם אומרים אפ\"ה אפשר לתת טעם לפי הסברא כי בהיות שהלחם הוא חיות האדם במוצא פי ה' וכל השנה אנו צריכים לו ואין ראוי לאדם לזלזל בכבוד הצריך לו ובז לדבר יחבל לו וכן אמרו ז\"ל על דהע\"ה ויכסוהו בבגדים ולא יחם לו מפני שזלזל בהם כו' וכן בענינים אחרים ואלו היה אומר בלשון הקדש הוא לשון שהכל מבינים בו מזיקין ומקטרגין ואפשר שיבאו לקטרג על הענין תקנו אותו בלשון תרגום שאפי' המלאכים אמרו שאינם מבינים בו כ\"ש שדים ומזיקין ובכן לא יהיה להם פתחון פה לקטרג ומהיות טוב אל תקרי רע: אחר חצות בערב הפסח צריך שישתדל האדם בענין המצה שמורה ויזהר בה הרבה ולא יסמוך בעשייתה על אחרים אלא הוא בעצמו ישתדל בענין התנור להסיקו היטב ושיתמלא גחלים בכל סביביו ויקח קמח הראוי לכך ואם אפשר לו לשמרו משעת קצירה לפחות למצה שמורה טוב ויפה הוא. ולא ילוש פחות משיעור חלה והוא עשירית האיפה והוא עשרון אשר אין מנחה פחות ממנו ואפילו לדלי דלים ועוד שיתחייב בחלה כי אין ראוי לאכול מצה של מצוה בלא הוצאת חלה ואע\"פ שיאמר אני אצרפם בסל אינו דומה ענין לענין כי המצוה היא שיתחייב משעת גלגול ובהיותה עיסה שיפריש חלתה כדין וכדת ויברך עליה ברכה שלמה ויפריש שיעור כביצה וישליך אותה לתוך האור בענין שתשרף ולא תתעכב שאין השעה ראויה לכך וכן יזהר על כל הפירורים שיפלו מידו בין בשעת לישה בין בשעת עריכה או שידבקו באיזה מקום שיהי' שיבטל אותם מקודם ולכן יאמר בפיו (הריני מבטל כל פירורים וכל פתיתין שיפלו מידי לארץ או שידבקו באיזה מקום שיהי' ומחשב אני אותם כעפרא דארעא) ועכשיו לא יהיו ברשותו ולא יעבור עליהם. ויזהר בקמח שירקד אותה בנפה היטב קודם שילוש אותה שמא נפל בו איזה דבר ולאו אדעתיה או שמא יש בה איזו חטה וילוש אותה ויאמרו דבמים היתה ותאסר כל העיסה מפני החשש גם המים צריך שיקח אותם הוא בעצמו מאתמול עם ביאת השמש מן המעין או מן הבור ונהגו המדקדקים לקנות כלי חדש ולמלא אותו מים ולסנן אותה לתוכו ולשים אותו בלילה תחת אויר השמים כדי שיהיו קרים וצוננים ובקר קודם זריחת השמש יכנס אותה לתוך הבית במקום מוכן שאין בו לא הבל ולא חמימות ויהי' הכל מכוסה היטב בדבר נקי כדי שיהיו מנוקים ומשומרים לשם המצוה. ואח\"כ ילוש הוא בעצמו אם הוא בר הכי ואם לאו ילושו לפניו והוא ישליך המים כדי שיעסוק הוא בעצמו במצוה ויעשה מהעיסה ג' מצות הא' שיחתוך ממנו תהי' א' של מצוה וכן יאמר בפיו ויעשה בה סימן להכיר אותה שלא תתחלף. ושמעתי שהסימן שיעשה בהם הוא טביעות עין. כיצד בראשונה יכניס אצבעו בה לצד א' ויעבור מעבר אל עבר ויאמר א' של מצוה ובשניה יכניס אצבעו ב' פעמים זה בצד זה ויאמר שניה של מצוה ובג' יכניס בה אצבעו ג\"פ ויאמר ג' של מצוה ואם א\"א יעשה אותן כסדרן הא' גדולה מכולם והב' קטנה ממנה והג' קטנה מכולם כדי שיהי' בהן ספוק למצותן והכל לפי רוב האוכלין ואם אין צריך לכך שבין כך ובין כך יספיק אין צריך לדקדק בזה ואחר שעשה כל א' יתן אותה לתוך התנור ולא יתעכב ומפני זה אין ראוי להתחיל בעיסה עד שיוסק התנור ויגמר מלאכתו כדי שלא יבא לידי עכוב ואיחור ויאפה אותם היטב כדי שיהיו מוטעמים באכילתם ולא יקוץ בהם והכל לפי מה שהוא אדם. ואחר שנאפו יסדר אותם זו על גב זו א' ב' ג' ויבא לביתו ויתקן קערה א' או סל המכיל' הענינים הצריכין לו כאשר נבאר בע\"ה ויהיה היותר יפה ומהודר שיש לו כדי להדר את המצוה:" + ], + "Order of the Seder Plate": [ + "וכיצד סדרה. מה שנוהגין העם הוא. חזרת א' או ב' כפי האוכלים מנקה אותם היטב וישים בתוך הכלי וישים אצלם קערה קטנה של חרוסת הנהוג והכל יודעים מה טיבו ותקנתו ואין צריך לדבר בו אלא צריך האדם ליזהר בעשייתו ובתקנתו בנקיות וטהרה הן מצד הענינים הן מצד הכלים שלא יהי' בהם שום חשש ופקפוק ויצא מידי ספק לדברי הכל ואם לבו נוקפו יעשה אותו בתוך ביתו בידיו וכליו ואז טוב לו והוא זכר לטיט לכן צריך שיעשה בענין שידמה לכך. אח\"כ יביא מעט כרפס שיעור המספיק ויתן בה וישים כוס א' בחומץ לטבול בו. אח\"כ ישים בה הג' מצות מסודרות זו על גב זו וישים בה ביצה וזרוע כבש או איל ואלו זכר ב' ענינים פסח וחגיגה ויותר טוב שיהיה מבושל ולא צלוי שלא ידמה לו כלל אלא זכר בעלמא ויכסה אותם בסודר נאה ויניחנו במקום מיוחד עד הלילה לעת הצורך זהו מה שנוהגין רוב העולם: עוד שמעתי סדר אחר מפי חכם מקובל וראיתי לכתבו אם ישר בעיני השומע יקח קערה חשובה בכל הבא מידו ויסדר בה י\"ב דברים וכל דבר בו' חלקים עולים ע\"ב חלקים רמז לשם בן ע\"ב י\"ו שבכוחו רגע הים ויצאנו ממצרים ואלו הם י\"ב דברים גפן תאנה ורמון בשר ביצים דגים חזרת עולשין חרוסת מצה מלח כרפס ורומזים לד' טורי אבן שכל טור ג' אבנים. הטור הא' אדם פטדה וברקת כנגדם ענב ג' אותיות כנגד ג' אותיות אדם ע' כנגד א' שכן מתחלף באותיות אחה\"ע נ' כנגד ד' שכן מתחלף באותיות דטלנ\"ת ב' כנגד המ\"ם שכן מתחלף באותיות בומ\"פ. תאנה במקום פטדה תי\"ו כנגד הפ' שכן מתחלף באותיות אלפא ביתא דא\"ע ב\"ם ג\"ן ד\"ס ה\"ל ו\"ך ז\"י ח\"ט פ\"ת צ\"ש ק\"ר. אלף במקום ט' שכן מתחלף באלפא ביתא דא\"ט ב\"ח נ' במקום דל\"ת שכן מתחלף באותיות דטלנ\"ת ה' בה'. רמון במקום ברקת ר' במקום בי\"ת שכן מתחלף באלפא בית\"א דאי\"ק בכ\"ר מ' במקום ר' שכן מתחלף באלפא בית\"א דאח\"ס בט\"ע גי\"ף דק\"צ הל\"ק ומ\"ר ו' במקום ק' באלפא בית\"א דאחס\"ב הלק\"ו נ' במקום תי\"ו באותיות דטלנ\"ת. הטור הב' נפך ספיר ויהלום כנגדם בשר דגים ביצה. בשר במקום נפ\"ך בחילוף. דגים כנגד ספיר. ביצה כנגד יהלום ואם לא ימצא בהם חלוף נעשה חלוף לחלוף עד שיבוא. וכן הטור הג' לשם שבו ואחלמה כנגד חזרת עולשין חרוסת ולא ידעתי אכנה. הטור הד' תרשיש שהם ישפה כנגד מצות מלח כרפס:", + "וכיצד יעשה יסדר ו' צמוקים יפים וטובים וו' תאנים חשובים וו' רמונים שלימים או אפי' חתוכים ואפי' ו' גרעונים וו' חתיכות בשר וו' דגים קטנים או ו' חתיכות וו' ביצים מבושלות שיאכל מהם קודם אכילתו לאבילות על החרבן וו' חזרת או ו' עלין גדולים וו' קלחים של עולשין או ו' עלין וו' עיגלין של חרוסת והג' מצות בו' חורין הא' בא' והב' בב' והג' בג' וצריך שיעשה החור באצבעו הימיני ויכנס כל האצבע עד שיעבור ויקח ו' גרגרי מלח וישים אותם בכוס של חומץ כדי שיטבל בתוכו הכרפס וו' קלחי כרפס או ו' עלין. וכשאומר הא לחמא עניא יתן הקערה על ראשו והוא עומד ורגליו כמי שרוצה ללכת כדי שישאלו ואחרי שיגמור אותה ברייתא יחזור בקערה על ראשי המסובין וישב ויתחיל עבדים היינו לפרעה זהו היא תחלת ההגדה זו שמעתי וכל דברים האלה נראים לי דבר נביאות ולא ראיתי מי שנהג זה כלל ומפני שאמרו לי הוא ענין מקובל כתבתי אותו והעושה לא הפסיד כיון שכוונתו לשמים: אחר שהכין ותקן מצותיו לצורך היום יתפלל מנחה שהיא כנגד תמיד של בין הערבים ואח\"כ יעסוק בענין קרבן פסח שהיו עושין בזמן שבה\"מ קיים וזה סדר הקרבתו בקיצור:" + ], + "Order of Recital of Korban Pesach": [ + "קרבן פסח מביא מן הכשבים או מן העזים זכר בן שנה ושוחטו בעזרה בכ\"מ אחר חצות י\"ד דוקא ואחר שחיטת תמיד של בין הערבים ואחר הטבת הנרות של בין הערבים ואין זורקין דם הפסח עד שישחטו התמיד ויזרקו את דמו וממרסים בדם הפסח כדי שלא יקרוש עד שיזרקו דם התמיד ואחר כך יזרק דם הפסח ואין שוחטין את הפסח על החמץ וזורק דם הפסח זריקה אחת כנגד היסוד וכיצד עושין שחט השוחט וקבל הכהן הא' שבראש השורה ונותן לחבירו וחבירו לחבירו והכהן הקרוב אצל המזבח זורקו זריקה א' כנגד היסוד וחוזר הכלי ריקן לחבירו וחבירו לחבירו מקבל כלי המלא תחלה ואח\"כ מחזיר הריקן והיו שורות של כסף ושורות של בזיכין זהב ולא היו לבזיכין שולים שמא יניחום ויקרש הדם אח\"כ תולין את הפסח ומפשיטין אותו כולו וקורעין אותו וממחין את קרביו עד שיצא הפרש ומוציא את האמורין והם החלב שעל הקרב ויותרת הכבד ושתי כליות והחלב שעליהן והאליה לעומת העצה ונותנם בכלי שרת ומולחם ומקטירם הכהן על גבי המזבח כל אחד לבדו. והשחיטה והזריקה ומחוי קרביו והקטר חלביו דוחין את השבת ושאר עניניו אינם דוחין את השבת וכן אין מוליכין אותם לבית כשחל בשבת אלא כת הא' הם מתעכבים עם פסחיהם בהר הבית והכת הב' יושב' לה בחיל והג' במקומה עומדת חשכה יצאו וצלו פסחיהם שבג' כתות הפסח נשחט ואין כת פחות מל' אנשים נכנסה כת הא' נתמלא עזרה נועלין אותו ובעוד שהם שוחטין ומקריבין הלוים קוראין את ההלל אם גמרו אותו קודם שיקריבו כולם שונין אותו ואם שנו שלשו ועל כל קריאה תוקעין ג' תקיעות תקיעה תרועה תקיעה גמרו להקריב פותחין העזרה יצאת כת א' נכנס' כת ב' נועלין דלתות העזרה גמרו פותחין יצאת כת ב' נכנסה כת ג' ומעשה כולן שוין ואחר שיצאו כולן רוחצין העזרה ואפילו בשבת מפני לכלוך הדם שהיה בה וכיצד היתה הרחיצה אמת המים היתה עוברת בעזרה והיה לה מקום לצאת ממנו וכשרוצין להדיח את הרצפה סותמין מקום יציאתה והיא מתמלאת על כל גדותיה מפה ומפה עד שהמים עולין וצפין מכאן ומכאן ומקבץ אליה כל דם וכל לכלוך שהיה בעזרה ואח\"כ פותחין מקום יציאתה הכל יוצא עד שנשאר הרצפה מנוקה ומשופה זהו כבוד הבית אם הפסח נמצא טרפה לא עלתה לו עד שמביא אחר ואפילו מאה (זה הענין בקיצור)", + "וצריך האדם הירא והחרד על דבר ה' לקרוא אותו בזמנו שתעלה קריאתו במקום הקרבתו וידאג דאגה על חורבן הבית ויתחנן לפני בורא עולם י\"ו שיבנה אותו במהרה בימינו: אח\"כ יטהר עצמו לכבוד הרגל ויגלח ראשו קודם חצות וירחץ גופו בביתו או בבית המרחץ וראוי לו לטבול לקריו אע\"ג שאינו נוהג לטבול בשאר ימות השנה משום כבוד הרגל צריך שיטבול ואם הוא זקן או חולה וירא מן הצינה לפחות יטיל עליו ט' קבין מים על ראשו ועל רובו מים חמין ומזה אינו יכול להפטר:" + ], + "Preparing for the Seder": [ + "ואח\"כ ילבש מלבושיו הנקיים והמכובדים כדי לקבל שמחת הרגל בשמחה וששון מהודר ומסולסל וכן נאה לו לעשות להחזיק טובה וחנות למי שעשה לאבותינו ולנו כל הנסים ונפלאות במצרים והוציאנו מעבדות לחירות וע\"כ צריכין אנו להראות בעצמינו הענין ההוא ולשמוח בישועת אלהינו להכיר ולידע את החסד הגדול שעשה אלהי אבותינו עמנו להוציאנו מכור הברזל ולקח אותנו מטיט היון שהיינו מוטבעים בו בין עובדי ע\"א וכמעט שכחנו ברית אבותינו ויחד אותנו לעם סגולה ועטרנו בתורתו ובמצותיו אשרי העם שככה לו אשרי העם בה' אלהיו ומי הוא זה אשר יבין את זאת ולא יודה וישבח לאדון הכל כפי יכלתו והשגתו מלב ומנפש חפצה על כל הטוב' אשר עשה לישראל עמו ויעשה המצוה לשמה בדעת שלמה וכוונה ראויה ולא דרך עראי מצות אנשים מלומדה:", + "ואחר שיקבל עליו שמחת החג כראוי ילך לבה\"כ ואם יש לו בגדים לבנים ללבוש הגון וראוי הוא שהוא סימן חרות שיצאנו בדימוס וזכינו בדין בחמלת ה' עלינו וכל הנמלט מן הדין ראוי הוא ללבוש לבנים ולהתעטף לבנים כ\"ש וק\"ו אנחנו שאלו לא הוציא הקב\"ה את אבותינו משם עדיין אנו ובנינו וכו' וע\"כ בכל פסח שעובר עלינו ראוי לנו להכיר את הגמול שגמל הקב\"ה עמנו להיותנו בני חורין תחת רשותו וממשלתו קדושים וטהורים ולא משועבדים ומוטבעים בבוץ תחת שעבוד מצרים הקשה מלאים שקוצים וגלולים בגלולי מצרים וזה הוא הענין שאנו אומרים בכל המועדות זכר ליציאת מצרים להכיר הטוב והגמול הגדול אשר גמל עמנו אלהינו להיותנו עם נחלה כהיום הזה ולקיים מצותיו ותורותיו ובהשים האדם מגמת פניו אל הענין הזה לא יחטא ותהיה יראתו על פניו ובלכתו לב\"ה ילך בנחת ובהבטחה להראות חדותו ושמחת לבו לכל ויכנס לב\"ה בהכנעה ויתחיל במזמורים המספרים ביציאת מצרים ונהגו לומר מזמור יאמרו גאולי ה' שהוא כולל גאולות הרבה וידבר בד' צריכין להודות וביציאת מצרים כלהו איתנהו ומיצר כ\"א בהם ואצ\"ל על כולם וצריכין אנו להודות חסדו ולרוממו בקהל עם ועל זה תקנו לומר הלל גמור בליל פסח בנועם גדול ושבח והודאה לאל שפדאנו ממצרים ורוב ההלל בפסוקיו וענינו רומז ליציאה:" + ], + "Order of Pesach Arvit and Kiddush": [ + "ויאמר תפלת ערבית בזמרה ושבחה בלי פחד ואימה כי ליל שמורים הוא לה' ומובטחים אנו בישועתו שלא תאונה אלינו רעה ויתפלל אתה בחרתנו בכוונה ושמחה טובה ומשבח לאדון הכל שקרבנו לעבודתו והבדילנו מן התועים ונתן לנו מועדים לשמחה ובפרט המועד הזה ראש לכל המועדות ומטובו חיינו וכבר אמרתי שעיקר האהבה ויראה הוא בלב ובכוונה ולא באמור הדברים בפיו ובשפתיו ולבו רחק מהם ובפרט בענין שהוא כפר בטוב הגדול והטיב עמנו אלהינו וגמל לחייבים טובות כמו שאמרו על פסוק ולא קרב זה אל זה שמדת הדין היה מתוחה עלינו בתוך הים לומר אלו עובדי ע\"ז ואלו עע\"ז אלו מגלי עריות וכו' והמב\"ה ברחמיו הרבים התמלא חסד ורחמים עלינו והוציא לאור משפטנו והעביר אותנו בחרבה בתוך הים ואת אויבינו ושונאינו תהומות יכסיומו וכו' ומי הוא הפתי אשר לא יכיר את הטוב הזה גלוי ומפורסם לכל: אחר שיצא מב\"ה ילך לביתו ויקדש מיד ויהי' השלחן ערוך לפניו ומקום מושבו מוכן ומזומן פנוי ומתוקן כמושב בני חורין ומכל אשר יש לו מובחר וטוב יוציא ויציע ויתקן ביתו ומקומו ואפילו בגדי משי ורקמה וכל המוסיף מוסיפין לו והכל כדי להראות לכל שמחת לבו בחסדו של מקום ויעשה לצד שמאלו תיקון כדי שיסב עליו כדי שיהי' בן חורין מכל וכל והסבת ימין לאו שמיה הסבה אי משום שרוב תשמישו בימין וצער הוא לו אי משום שלא יקדים קנה לוושט למ\"ד:", + "ויקדש מעומד ואם הוא שבת יתחיל ויכולו ואם לאו יתחיל בפה\"ג. ויאמר ברכת אשר בחר בנו מכל עם בקול זמרה ובנעימה להודות לאל על כל הטוב שהטיב עמנו לבחור אותנו מכל עם ורוממנו מכל לשון ויסיים בה כי בנו בחרת ואותנו קדשת ואע\"פ שיש נוהגין בשבת שלא לאמרו מפני חשבון המלות ברגלים הכל מודים שיאמר אותם שהוא מענין הברכה עצמה. ויאמר שהחיינו וישב וישתה כוסו בהסבה ואם לא שתה בהסבה לא יצא וכן ישתו כל המסובין בהסבה כי מצות הלילה הזה להיות לפני כל א' כוס מיוחד. וישתה רובו שהוא רוב רביעית לפחות אם לא כלו לכך צריך שיהיה כוס המברך גדול שיכיל כדי שישתו כל אחד מהמסובים רוב רביעית וכבר נהגו העם לתת לפני כל אחד כוסו ואפי' לפני הקטנים כדי שישאלו ומנהג יפה הוא:" + ], + "Order of Urchatz Karpas": [ + "אחר שקדש ירחץ ידיו וזו הנטילה היא משום שצריך לאכול דבר שטיבולו במשקה והוא הכרפס מטובל בחומץ ולכן י\"א שאין מברכין עליו ענ\"י מפני שיש מחלוקת בדבר וספק ברכות להקל וכן ראוי שלא לברך בשם ומלכות אבל יברך בלא הזכרה וכן בכ\"מ שהוא מסופק בברכות יברך בלבו ולא יזכיר ה' בפיו הכל לירא ה' הנכבד ולמוראו: אחר שרחצו כל המסובין יביא הקערה לפני בה\"ב ויקח מעט מהכרפס פחות מכזית שלא יתחייב בברכ' אחרונה ויטבול בחומץ שהוא כדי שישאלו התינוקות ויחלק לכל אחד כך או הם עצמן יקחו ויטבילו ואם אכל שיעור לברך ברכה אחרונה י\"א שלא יברך אחריו כדי שיפטור בפה\"א של הכרפס לחזרת ולא יצטרך לברך עליו כי אם על אכילת מרור ואם יברך אחריו צריך לברך בפה\"א פעם אחרת על המרור ואם יברך נמצא מוסיף על ברכתו הראויה לו. ונ\"ל שאם אכל שיעור שיברך בורא נפשות רבות כיון שהוא קודם אכילה ואי משום דצריך לברך על המרור בפה\"א לאו טענה היא זו דכיון שתקנו לו ברכה מיוחדת והיא על אכילת מרור א\"צ לברך עליו ברכה אחרת ולא דמי למוציא ומצה שאנו מברכין בברכת הנהנין תחלה ואח\"כ ברכת המצוה דענין המוציא א\"א בלאו הכי משום אכילת סעודתו דבלאו חיוב פסח צריך לאכול משום שמחת י\"ט ומשום הכי צריך לברך על ענין הסעודה תחלה כדרך כל הסעודות ואח\"כ יברך ברכה אשר ניתוספה בלילה הזה בהיות אוכלין מצה ולא חמץ ולענין זה בכזית סגי אבל בענין מרור אין לנו עסק עם המרור בלילה הזה אלא משום חיוב פסח וסגי בברכת המצוה לבד. וכן לא דמי לקדוש היום שאנו מברכין על היין ברכתו הראויה לו ואח\"כ ברכת היום דע\"כ צריכין אנו לומר בפה\"א כדי ליחד ברכה על הפרי עצמו ובברכת היום אין לו זכר. זאת ועוד שאין הקדוש מוכרח להיותו תלוי ביין אפשר בפת אלא דאסמכו ברכת היום לברכה אחרת קבועה בפת ויין אבל לא שייך זה עם זה. זאת ועוד שאנו מברכין בפה\"ג כדי לפטור כל היין שבתוך הסעודה דאין קדוש אלא במקום סעודה ומכל אלו הטעמים אין למנוע מלברך בפה\"ג משא\"כ בברכת המרור שאנו מזכירין בו ענין המרור שאינה באה כי אם לחיוב היום בלבד ומטעם זה שאמרנו ביין נזיל לאידך גיסא ונאמר שא\"צ לברך על המרור בפה\"א דברכת בפה\"א דכרפס פוטר אותה כמו שהיין פוטר מקודם הסעודה לתוך הסעודה ואי משום דבירך אחריו כשאכל כשיעור אפשר דלאו הסח דעת הוא כיון שכוון בברכת בפה\"א לפטור בו את המרור וזו הכוונה עם הטעמים שאמרנו מספיק ולא צריך לברך. עוד אפשר לומר דאעיקרא דדינא פרכא דמה שאמרו דאיך יברכו בפה\"א ולא תקנו כי אם אכילת מרור היינו כשלא אכל שיעור מהכרפס דאפשר ליפטר בברכת בפה\"א דכרפס מן הטעם שכתבתי אבל אם בירך אחריו שכבר הסיח דעתו מאותה ברכה לעולם אימא לך דיברך גם על המרור בפה\"א ואם לא הזכירוהו הוא משום דמילתא דפשיטא הוא שיברך עליו ברכה המיוחדת לו כשאר ברכות הנהנין וזה הטעם נראה לי יותר פשוט והגון:", + "אחר הכרפס יקח מצה אמצעית ויחלקנה לב' חציה יניח בין השלימות וחציה ישמור במקום מיוחד לאפיקומן או יתן אותה לאחד מן המסובין שישמור אותה ואע\"ג דאין בענין החלוק הזה שום תולדה כנראה אפ\"ה תקנו לעשות כדי שישאלו התינוקות זאת ועוד דכיון דאנו צריכין הלילה הזה לחם עוני ודרכו של עני בפרוסה א\"כ צריך לבצוע על פרוסה ואין ראוי להניח אותה שלמה עד זמן המוציא דהוי זלזול מעט ואפילו להמתין עד אחר ההגדה אין ראוי משום דאומר הא לחמא עניא וצריך להראות לחם עוני כדרכו של עני:" + ], + "Order of the Haggadah": [ + "אח\"כ יסדר ההגדה וענין תקון ההגדה הוא מפני שחייבין אנחנו לספר ביציאת מצרים בלילה הזה ואין כל העם יודעים לסדר ענין כדי לספר ואע\"פ שידעו לפעמים יתרשלו ולא יספרו ובפרט אם יאכלו ואם ישתו ותחטפם שינה ולא יגידו דבר לכן תקנו אלו הדברים בקיצור מספרים ביציאת מצרים כדי שיזכו כלם לספר בענין יציאת מצרים בין גדולים בין קטנים ותקנו אותה קודם סעודה מן הטעם שכתבתי. וקראו אותה הגדה כשמה שמגיד ומספר בה קצת מן הענינים שהיו ביציאת מצרים כדי לצאת ידי חובתנו מן הפסוק שנאמר והגדת לבך וגו' שאעפ\"י שלא יהי' דעת בבן לשאול אנו מגידים הענין מעצמנו: ומתחילין הא לחמא עניא אע\"פ שאינו מן הענין של ההגדה משום שעם היות שאנו עושים עצמינו בני חורין והרי אנו משועבדים תחת אדום וישמעאל לזה נ\"ל שהתחילו בענין זה כלו' אינו דומה שעבוד זה לשעבוד מצרים שאע\"פ שאנו משועבדים עתה לא אבדה תקותינו ולא נגזרה תאותנו והרי הרשות בידינו לעשות כרצוננו וכל דצריך ייתי ויפסח ובידינו להאכילו ולהשקותו וא\"ת סוף סוף משועבדים אנחנו ועבדים אין ענין עבדותנו כלום דהא אנו מובטחים ועומדים ומצפים ומקוים הישועה בכל עת ובכל שעה ואם השתא הכא אפשר לשנה הבאה שנהי' בארעא דישראל ואם כעת אנו עבדים לשנה הבאה נהיה בני חורין בעה\"י כי ישועת ה' כהרף עין ונקלה זאת הגאולה הרבה מגאולת מצרים ואפשר לה להיות ע\"פ הטבע וא\"צ כ\"כ לשנות סדרי בראשית ושדוד המערכות מה שלא היה כן ביצ\"מ כמו שאנו מגידים ואומרים ואלו לא הוציא הקב\"ה אותנו משם עדיין אנו וכו' כלו' שלא היתה יציאתנו משם אלא בדרך נס בכחו הגדול וזרועו הנטויה שעל דרך טבע לא היה אפשר לצאת והתחילו זה הענין בלשון תרגום י\"א כדי שיבינו הכל ואם יש רעב ח\"ו שיבא העני בפועל ויאכל. וי\"א כדי שלא יבינו השדים והמזיקין ויאמרו שניתן להם רשות ויבאו לערבב שמחתנו אבל לשון תרגום אינם מבינים דאפילו מה\"ש אינם מבינים כמו שאמרו חז\"ל על ענין הקדיש:", + "ואח\"כ אומר מה נשתנה והוא ענין השאלה ומגיד עבדים היינו כו' ואנו מגידים הענין בעצמנו בלא שאלה כמו שכתבתי. ופסקת עבדים היינו כוללת ענין היציאה וההטבה שהטיב עמנו אלהינו בקצור. ואח\"כ הביא בעל ההגדה מעשה וכו' להורות לנו שאין הענין זה מספיק לצאת ידי חובתו אלא כל א' חייב לספר ביצ\"מ כפי כחו ומעלתו וכל המוסף משובח וכן מצינו בה' זקנים אלו שהיו מספרים ביצ\"מ כל אותו הלילה וכן ראוי לכל א' ללמוד לעשות כזה או קרוב לזה. ואח\"כ הביא משנה של אמר ראב\"ע לומר דלאו דוקא מצוה על האדם לספר ביצ\"מ בליל פסח שהוא זמן הנס אלא אפי' בכל יום ובכל לילה מימי השנה צריך להזכיר יצ\"מ. אח\"כ הביא ברוך המקום שנתן תורה לישראל. להגיד לנו שזה הענין שאנו אומרים ומגידים מעצמנו הוא דוקא למי שאין מי שישאל אותו או שיש לו ואינו יודע לשאול שאנו שואלים את עצמנו מה נשתנה הלילה הזה שהוא כוללת ואנו משיבין עבדים היינו וכו' שהיא תשובה כוללת אבל למי שיש לו דעת צריך לחקור ולדרוש כל ענין וענין מה זה ועל מה זה כמ\"ש חכם מהו אומר מה העדות והחקים והמשפטים שצריך לפרט כל ענין וענין וכן תשובתו צריך שתהי' פרטית על כל דבר וענין כמו שאומר אף אתה אמור לו וכו' גם השואל צריך שידע לסדר שאלתו ולא יוציא עצמו מן הכלל שהרי הוא כאלו כפר בעיקר ואם שואל כך ברשע צריך להשיב לו כרשעתו ולהוציא אותו מכלל ישראל וזהו כלל לכל התורה כלה לענין השואל שידע לשאול והמשיב שידע להשיב וז\"ש והתחיל בברכה למקום שנתן תורה לישראל שיש בה כמה ענינים ורמזים שאין האדם מביט בהם לכאורה וכלן מרגליות ואבני יקר הנה שבד' מלות רמז לד' ענינים ומינה ילפינן ענין גדול לכל התורה כלה. מתחילה עע\"ז וכו' מפני שאנו חייבין להכיר הטוב והגמול שהטיב המב\"ה עמנו וכדי להגדיל ולהרבות ענין הגמול צריכין אנו להתחיל בגנותנו כדי לסיים בשבח הש\"י וכן היו עושים בענין הבאת הביכורים וענין גנותנו הוא שבענין יסוד תולדותינו עע\"ז היו אבותינו בימי תרח ונחור ואפילו אברהם עצמו שהוא ראש היחס ג\"כ עבדה אלא שאח\"כ מתוך חקירות ודרישות וסיוע אלהיו עליו עמד על האמת ועל הצדק והכיר את בוראו והטיב עמו חסדו והציל אותו מכבשן האש ולא די לו בזה אלא שהרחיק אותו מבית אביו והביאו לא\"י במקום קדושתו והי' עמו בכל אשר יפנה ישכיל והוריש לו ואל בניו אחריו את כל הארץ ומעולם לא זזה שכינתו מאבות לבנים עד שקרבם לפני הר סיני והנחילם חמדת שעשועי תורה קדוש' וטהורה חקים ישרים ותורת אמת לא עשה כן לכל גוי ואע\"פ שירדנו למצרים כאשר גזר ואמר גר יהיה זרעך וכו' והוא כדי לצרף אותנו מכל סיג ומכל פסולת כמו שכתוב מכור הברזל והי' לנו לשמור עצמנו בקדושה ובטהר' עד מאד ולהזקק שם ככסף מזוקק שבעתים ועכ\"ז לא כן עשינו אלא אדרבא נטמאנו ביניהם והוספנו טומאה על טומאתנו ומשורת הדין הי' להרחיק אותנו מעליו כשאר עממים אלא בחמלת אבותינו ומשמרו את השבועה וההבטחה שהבטיח ואחרי כן יצאו ברכוש גדול הוציאנו ממצרים ופדאנו מבית עבדים ואותה ההבטחה היא שעמדה לנו במצרים והיא העומדת לנו בכל גלות וגלות שבכל דור ודור עומדים עלינו לכלותנו. והוא י\"ו באהבת אבותינו מצילנו מידם. צא ולמד. עכשיו דבר הענין בדרך כלל ועתה מפרט כל ענין וענין מהגמול אשר גמל עמנו האל י\"ו מיעקב אבינו ע\"ה עד שקרבנו לפני הר סיני ונתן לנו את התורה והורישנו א\"י ובנה לנו בית הבחירה כמו שמגיד הכל בעל ההגדה עד משנת ר\"ג היה אומר וענין ר\"ג הוא שעיקר חיוב ההגדה והספור הוא ג' דברים אלו שהם ראשי פרקים לזכור יצ\"מ כלה. פסח לזכור י' מכות שהביא המב\"ה על המצריים ומכולן הצילנו ופסח עלינו בחמלתו. מרור לזכור כל השעבוד שעבדו אותנו ומררו את חיינו בעבודה קשה והוציאנו מאפילה לאורה ומשעבוד לגאולה. מצה לזכור גאולתנו ופדות נפשנו שלא הספיק בציקם של אבותינו להחמיץ כדי שלא יתעכבו בשעבוד מצרים יותר מן הראוי ויהיו משועבדין שם כל הימים והוא ענין גדול לזכור הגאולה והפדות גאולת פדות הנפש וגאולת הגוף. והנה בג' אלו רומז יציאת מצרים כולה: לפיכך מפני שאנו צריכין לומר את הלל הגיד לנו קודם כי מן החיוב הגמור המוטל עלינו להודות להלל לשבח לפאר לרומם להדר ולקלס למי שעשה לנו את כל הנסי' האלה וראוי שנ' הללויה:", + "ומה שראוי לחלק את ההלל חלק מנו עם ההגדה קודם סעודה וחלק אחר הסעודה בכוס ד' אפשר לתת טעם לדבר שהוא מפני שישאלו התינוקות כי כמה שנויים נעשים הלילה הזה מפני כך וזה ג\"כ עמהם:", + "עוד אפשר לתת טעם אחר נכון שענין חלק אחד מדבר בענין יציאת מצרים כמ\"ש בצאת ישראל ממצרים וכו' הים ראה וינוס וכו' ועל זה אנו אומרים אותו עם ההגדה על כוס שני שכולו עניין יציאת מצרים אבל חלק הב' של ההלל מדבר בגאולות העתידות כמ\"ש לא לנו ה' לא לנו וכו' וכה\"א על הגאולה העתידה למעני אעשה ועל זה אנו מתחילין שפוך חמתך אל הגוים שאנו מתחננים לפניו על הע\"ל שישפוך חמתו על הצוררים שאכלו את יעקב ואכלוהו ויכלוהו ואת נוהו השמו והוא בהמ\"ק שנחרב בידם פעמים וכל זה אנו אומרים על כוס ד' שרומז לגאולה העתידה בעה\"י ב\"ב. ועליו אנו אומרים הלל הגדול. ואין לחוש על ענין שאינו גומר את ההלל ואנו חולקין ומסיחין דעתינו כל כך בין זה לזה דכיון שאמרנו אותו בב\"ה וברכנו עליו וגמרנו אותו כדין וכשורה יצאנו בו י\"ח ואין אנו צריכין לגמור אותו פעם אחרת על אותו הדרך אלא כדי לעשות המוטל עלינו על הד' כוסות וא\"כ אין לחוש על הסח הדעת ומטעם זה אין אנו צריכין לברך עליו בבית כי כבר יצאנו ידי חובתנו בבהכ\"נ:", + "ואחר שאמר עד למעינו מים יקח הכוס ביד ימינו ויאמר ברכת אשר גאלנו והיא על גאולת מצרים כאשר כתבתי ויכוין בה כראוי ויסיים בה גאל ישראל וישתה הכוס בהסבת שמאל ולא יברך עליו בפה\"ג שכבר נפטר בבפה\"ג של קדוש והוא פוטר כל היין שבתוך המזון ומן הטעם הזה לא יאמר ברכה אחרונה על שום כוס עד האחרון ואע\"פ שאמר בפה\"ג על כוס ג' והרי נפסק בפה\"ג דקדוש אפ\"ה אצ\"ל אחריו ברכה אחרונה שאותו בפ\"ה של כוס ג' פוטר הד' וע\"כ אין לברך עליו: אח\"כ ירחצו ידיהם לאכילה ויברך ענ\"י ויקח הב' מצות שהם א' של מצוה וחציה של ב' ויברך ב' ברכות זו אחר זו א' המוציא לחם מן הארץ ויכוין בה על המצה השלמה בדעתו ואח\"כ יברך אקב\"ו על אכילת מצה ויכוין על הפרוסה כי מצה לחם עוני כתיב בה ודרכו של עני בפרוסה ואח\"כ יבצע מב' כא' ב' זיתים כזית מכל א' מוציא ומצה ויאכל מב' כא' ויתן לכל המסובין ואם בלע מצה יצא. אח\"כ יקח מהמרור שיעור כזית ויטבול אותו בחרוסת ולא הרבה ויברך אקב\"ו על אכילת מרור ויאכל כזית ואם בלע מרור לא יצא ויתן למסובין כזית לכל א'. אח\"כ נוטל מהמצה הג' של מצוה מעט ויכרוך אותה בתוך המרור ויטבול בחרוסת ויאכל זכר למקדש כהלל שאומר על מצות ומרורים יאכלוהו ומחויב שיאכל כזית מכל א' מהם ויתן לכל המסובין ואח\"כ יסדר שלחנו כפי ערכו והשגתו כברכת ה' אשר נתן לו ושמעתי שטוב שיאכל ענין ראשון ביצה א' ומניחין אותה בקערה והוא זכר לאבלות ירושלים שראוי להעלות אותה על ראש שמחתנו כמ\"ש אם לא אעלה את ירושלים על ראש שמחתי:", + "וראוי לכל אדם לענג נפשו וגופו בלילה הזה ולהראות חירות בעצמו וירחיק מעליו כל דאגה וצער שיש לו ממקום אחר ואצ\"ל שיעורר עתה מחדש שום קטטה ומריבה אלא הכל יהיה שלום והנחה ולא יתן פתחון פה לבע\"ד לחלוק ואחר שיאכלו וישתו ויאריכו על השלחן כדרך שרים ובני חורין יחזרו על חצי המצה אשר שמרו לאפיקומן ויקח ממנה כזית ויאכל אותה בהסבה בתאוה ונפש חפיצה ולא יקוץ במאכלה כי היא אכילת מצוה וצריך להניח מקום כדי לאכלה בתאוה ולא כאכילה גסה ואע\"פ שאכילתה היא על השובע זכר לפסח אפ\"ה א\"צ שיהיה שבע יותר מדאי עד שלא תועיל לו אכילתו לכלום ואדרבה יזיק לו אלא יניח מקום לגמור שובעו באכילת' וזה פי' על השובע שבו תגמר השביעה כדי שלא יפסק טעמה מפיו ואע\"פ שאכל כזית מצה דמנטרא קודם התחלת אכילתו ובירך עליה על אכילת מצה אפ\"ה צריך לו לאכול כזית באחרונה מן הטעם הזה עצמו שתשאר טעמה בפיו ונמצא מתחיל בה בתחלת אכילתו וגומר בה בסופה כדי לחבב את המצוה ויתן כזית לכל א' מהמסובין ואין להם לאכול ולשתות אחריה כלום כמ\"ש אין מפטירין אחר הפסח אפיקומן. אבל ישתה הב' כוסות המוטלים עליו חובה וכן אם ירצה לשתות מים ישתה. אח\"כ יטול ידיו וימזוג כוס ג' ויברך עליו בהמ\"ז וטוב לו שיחזר אחר ג' שיברך עליו בהמ\"ז וכבר כתבנו למעלה שראוי לאדם לזמן אצלו בכל י\"ט עני ודל בשלחנו לחלק משמחתו לעניים ולאביונים וכ\"ש בליל פסח שצריך לחזור אחריהם כמ\"ש כל דצריך וכו' וצריך להראות חירות ושררה בעצמו וישמח לב האומללים ויחשב להם כאלו הם בני חורין ולא יחסר להם דבר בלילה הזה וזהו ששנינו ולא יפחתו לו מד' כוסות של יין ואפי' מן התמחוי וה\"ה לשאר הדברים:", + "ויברך בהמ\"ז בנחת ובנעימה ויאמר יעו\"י בבונה ירושלים ויברך בפה\"ג על הכוס וישתה אותו בהסיבת שמאל ואם לא היסב לא יצא וצריך לשתות פעם אחרת בהסיבה וישתו כל המסובין ולא יברכו ברכת על הגפן אחריו אלא ימזוג הכוס ויתחיל שפוך חמתך וכבר אמרנו למעלה טעם למה הפסיק ההלל בב' כוסות. ויאמר לא לנו ה' בנעימה וקול זמרה כדרך בני חורין שיצאו משעבודם ויאמרו הודו לה' כי טוב כל\"ח על הצלתם ועל פדות נפשם ואומר עד ברכת יהללוך ואינו חותם ואו' נשמת כל חי וכו' עד ברכ' ישתבח וחותם מלך מהולל בתשבחות אל ההודאות וכו'. ולא יברך בפה\"ג שכבר נפטר בבפה\"ג של כוס ג' וע\"ז לא אמרו עליו ברכה אחרונה וישתה אותו בהסיבה וישתו כל המסובין ויברכו אחריו על הגפן שהוא סוף הענין ומי שרוצה לשתות כוס ה' לא יברך אחריו אבל יברך אחר כוס ה' ובלבד שיהי' מנהגו בכך אבל אם מחדש בא לנהוג נ\"ל שאין ראוי לסמוך על ברכת בפה\"ג של כוס ג' שיפטור להם כוס ה' אחר שאינו מן התקנה ומן החיוב שחייבו חז\"ל שד' כוסות אמרו ולא ה' ואם נתנו רשות היינו לאדם שיקבע אותה חובה אבל פעם שותה ופעם אינו שותה לא אמרו אבל אם יאמר בפה\"ג עדיף טפי ולא מקרי מוסיף על הכוסות כיון שניתן לו רשות שישתה אם ירצה: אחר שעשה כל המוטל עליו מכל אשר זכרנו יעסוק מעט בתורה קודם שיישן ואם בר הכי הוא שיוכל לעמוד כל הלילה מספר ביצ\"מ כדרך החכמים מה טוב חלקו ומה נעים גורלו. והנני מתקן ומסדר ענין מה שידרוש ויחקור זמן מהלילה או כולה דשייך לכניסה וליציאה. (ב\"ר ויאמר לאברם ידוע תדע כי גר יהיה זרעך וגו') ידוע שאני מפזרן תדע שאני מכנסן ידוע שאני ממשכנן תדע שאני פורקן ידוע שאני משעבדן תדע שאני גואלן עכל\"ה: ראוי שנדע מאין לו לבעל המאמר ז\"ל ג' ענינים אלו מן הפסוק ואם מחמת הכפל סגי בענין א' עוד דמי אמר לו שענין הכפל הוא לדבר והפכו כמ\"ש ידוע שאני מפזרן תדע שאני מכנסן אני אומר שענין הכפל ההוא לענין הפזור והשעבוד. ועוד מה ענין הסדר דנקט תחלה מפזרן ואח\"כ ממשכנן ואח\"כ משעבדן עוד מה בין פורקן לגואלן וזה שייך בענין משעבדן:", + "ואפשר דבעל המאמר ז\"ל ראה ג' ענינים בפסוק הא' של בשורת השעבוד וג' בפ' הב' של בשורת הגאולה וזה הכריחו שענין הכפל של ידוע תדע הי' על ענין ב' הבשורות כל א' על בשורה א' ומפני זה שינה הלשון בשניהם הא' נקט ידוע שהוא מקור להודיע ענין הבשורה הקודמת ותדע שהוא ענין על בשורת גאולתנו העתידה אחר זמן והג' ענינים שבפסוק הא' הוא גר יהי' זרעך הב' בארץ לא להם הג' ועבדום וענו אותם והם הג' ענינים שרמז בענין ידע תדע כנגד הא' שאמר ידע שאני מפזרן הוא כנגד כי גר יהי' זרעך דענין הגרות הוא שאין לו מנוחה במקום א' והולך מפה ומפה נע ונד ומטלטל הפך מהתושב שהוא מיושב במקום א' חזר ואמר בארץ לא להם להודיע צרה אחרת גדולה מזו שלא תאמר שאין הצרה כי אם בפזור וא\"כ יהי' אפשר אפי' בארצותם שלא יהי' להם מנוחה מצרת אחרים שיבאו עליהם ומפחד צרת' אינם שלוים ושקטים כראוי והם מתפזרים בכאן ובכאן אלא הצרה גדולה על זו שיהיו בארץ לא להם שאין מניחין אותם ברצונם ללכת למקום אחר אלא יעבדו אותם בארץ לא להם כמי שמעכב המשכון על חוב שיש בו כנגד זה אמר ב\"ה ז\"ל ידוע שאני ממשכנן. עוד הודיע לו הפ' צרה אחרת על שניהם והוא העכוב ועינו אותם שאע\"פ שיעכבו אותם בארצם כמו משכון אפשר היה שיהיו מושלים בעצמם וברוחם לעשות כחפצם ורצונם ולזה הודיע לנו שלא יניחו מעצבם ומעבודתם אלא ועבדום אותם כנגד זה אמר ב\"ה ז\"ל ידוע שאני משעבדן וכו' והם ג' ענינים כסדר הפ' וכל אלו ענינים נמצאו בארץ מצרים הם היו מפוזרים אלה פה ואלה פה כי ארץ מצרים גדולה היא כאז\"ל ת' פרסה על ת' פרסה ואע\"פ שאמר הפ' רק בארץ גשן אשר שם בנ\"י וכו' שנראה ששם היו כולם אפ\"ה לא היתה גשן עיר א' ולא ב' מדינות ולא ד' אלא היו עיירות רבות בארץ גשן כדרך שהיתה ארץ מצרים חלוקה למדינות ועיירות שלא יתכן שתקבל עיר א' ואפי' גדולה שבגדולות ולא מדינה רבה וגדולה לכל אנשי מצרים הרבים והעצומים וכ\"ש ארץ גשן לישראל שהיו ג' מאות רבוא לפחות למ\"ד וחמושים א' מה' אלא ודאי היו בתוך עיירות רבות מעט כאן ומעט כאן ואפ\"ה לא היו מניחין אותם המצריים לעמוד לבדן ובפני עצמן כי יראים היו שמא ילחמו עמהם ועלו הם מן הארץ אלא היו עמהם שרים וגדולים שעכב פרעה עם אנשי מלחמה כדי שלא ימרדו במלכות ואפי' בארץ מצרים היו מהם רבים כמו שנמצא בכמה מקומות למדקדק בהם והנה נתקיים בהם הפיזור וטענה הב' שנתמשכנו א\"צ ראיה שאפי' בי' מכות שהוכו עליהם היו מחזיקים בהם ולא היו מניחין אותם אלא מתוך הפחד הגדול שנפל עליהם ואמרו כולנו מתים. השעבוד והעינוי לפנינו הוא ויעבידו מצרים וכו' וימררו וכו' וכאשר יענו וכו' ובפסוק הנזכר הבטיחנו על ענין גאולתינו ויש בו ג' ענינים ג\"כ רומז לג' ענינים שרמז במלת תדע כדעת ב\"ה ז\"ל והם וגם את הגוי אשר יעבודו דן אנכי הרי א' אחרי כן יצאו הרי ב'. ברכוש גדול הרי ג'. ואינם כסדר הא' אבל פתח במאי דסליק מיניה ידוע שאני משעבדן תדע שאני גואלן מן השעבוד רמז בי' מכות כמו שאמר דן אנכי ומתוך י' מכות אלו נגאלו מן השעבוד ולא הי' פוצה פה המצרי ליהודי עשה לי כך וכך כי חרדת אלהים נפלה עליהם כי אם הי' בידם איזה מעקש ומעכב הוא פרעה הרשע ומאת ה' היתה נסיבה לחזק את לבו להתעולל בו אבל לא מרצון עבדיו ועמו כמ\"ש אליו הטרם תדע כי אבדה מצרים. וכנגד הב' שהיו ממושכנים והמעוכבי' ביד' כמשכון אשר הוא ביד אחר אמר ואחרי כן יצאו שיניחו אותם ע\"כ לצאת ואפילו פרעה הרשע אמר קומו צאו מתוך עמי איני מעכב בכם עוד. כנגד הג' שהיו מפוזרים ומטולטלים גרים בארץ אמרו יצאו ברכוש גדול ומתוך עשרם לא יהיו עוד גרים כמו שהיו אלא תושבים ומכונסים בארצותם ובטירותם וזה הי' אחר שקבלו התורה ועמדו במדבר בד' דגלים ושכינת אל על ראשם וכולם בלב א' היו ויסעו ויחנו כולם כא' ומשם באו לא\"י ונתישבו כראוי עד שבנה להם ב\"ה בימי שהע\"ה נאמר בהם איש תחת גפנו ותחת תאנתו ואין מחריד א\"כ בביאור דברי המאמר נתבארו הב' פסו' מכל ספקות שיש בהם אלא שיש לדקדק במ\"ש ת' שנה שהרי לא ישבו אלא רד\"ו שנה כמש\"ה רדו שמה אלא שכבר תירץ רש\"י ז\"ל על זה בפ' ומושב בנ\"י וגו' ושם הקושיא חזקה גדולה מזו מזכיר ישיבת מצרי' בפי' ת' שנה מה שלא הי' הוא ז\"ל מתרץ דלאו דוקא בארץ מצרי' אלא עם ישיבת שאר הארצות אחר גזירת בין הבתרים והם מן הדברים ששינו לתלמי המלך ואותו ענין נתרץ בא\"ת ב\"ש ונאמר שאין חוזר תיבות ת' שנה להאי דסליק מנייהו ועבדום וענו אותם שהרי לא נשתעבדו בהם כראוי ואפילו הרד\"ו כפרש\"י ז\"ל אלא חוזרים לתחלת המקרא כי גר יהי' זרעך וזה ודאי נתקיים בהם כי אפילו באבות נכתב בהם לשון גרות כמפו' בפ':", + "עוד אפשר לומר מדקדוק הפ' שלא אמר בארץ מצרים כי אם במצרים והוא ענין כולל כל מקום שיש בו בדוחק וצער: עוד אפשר לומר כי הגזרה כך עלה ברצונו לשעבד אותם ת' שנה כדי לצרפם ולבררן כנ\"ל אלא שהקב\"ה ברחמיו מיהר את הקץ בחמלתו עלינו בזכות אבותינו שלא נטמע ביניהם ונשאר כל ימינו עבדים לפרעה כמו שהגיד המגיד בהגדתו זה ענין שמעתי על פקוד יפקוד שהוא סימן שמסר יוסף שמי שיאמר אלו הב' מלות הוא ודאי גואל וענינם הוא שמנין פקוד שהוא ק\"צ יפקוד ר\"ל יחסר ממנין הת' וישאר רד\"ו לבד זהו על ידי הגאולה וברוח הקדוש נאמר ליוסף מה שהי' עתיד להיות או קבל כך מאבינו יעקב שהגזרה של ת' שנה לא תהי' מתקיימת כולה אלא כך יחסר מן המנין והוא סי' נשמע לב' הענינים ורחמי שמים קדמונו שאפי' הרד\"ו שנה שעמדו במצרים לא נתקיים בהם ועבדום וענו אותם כאז\"ל כל זמן שא' מן השבטים הי' קיים לא נשתעבדו בהם בישראל כמ\"ש וימת יוסף וכל אחיו וגומר ויקם מלך חדש וגו' ונמצאו ימי השעבוד משנולד משה שהוא קרוב לפ' שנה כדפרש\"י ז\"ל בפי' החומש וטעם בדבר טרם מכה יציץ רפואה פרח כבר נולד הגואל או קרוב למולדתו התחיל השעבוד וכן אז\"ל מרים נקרא' על שם וימררו את חייהם ונ\"ל שהיא עצמה בשרה בביאת גואל ובלדתו כאז\"ל הנביאה אחות אהרן שהיתה נביאה כשהיתה אחות אהרן קוד' לידת משה ואין להקשות מזה מפרש\"י ז\"ל שאפשר לומר שבלידת מרי' התחילו לשעבד אבל לא בקושי ומפני שינוי וסת נראה להם למרירות וקראו שמה מרים משום המרירות אבל אחר שנולד משה הי' העבודה קשה והעינוי ופרו וישרצו וכה\"א וכאשר יענו אותו כן ירבה וכן יפרוץ והוא שנא' וימת יוסף וכל אחיו וגו' ובנ\"י פרו וישרצו. וזה ראיתי לחלק כדי לישב ב' הענינים ולתקן הפי' עם המאמר ובזמן הגאולה עצמה התחיל השעבוד יותר ויותר ממה שהי' וז\"ש ולא תאספון לתת תבן לעם וגו' הם ילכו וקוששו וגו' וזאת הצרה היתה קשה להם עד מאד ועליהם נאמר ויכו שוטרי בנ\"י והקב\"ה עשה לטובתם שמתוך שעבודם בא להם גאולתם והמו מעיו לנו וזכר את ברית אבותינו כמ\"ש ותעל שועתם ונאמר וירא אלהים את נאקתם וידע אלהים כי אין גאולה מוצאת אלא מתוך הצרה וכה\"א כי יבא כנהר צר ובא לציון גואל נמצאו ד' זמנים בענין השעבוד הא' ויעבידו מצרים אב\"י בפרך ואז\"ל בפה רך ברצונ' הטוב ולא דרך שררה ומרדות הב' קודם לידת משה בלדת מרים והוא אשר התחילו להשתעבד בהם בקושי ובעבדות כדרך אדונים על עבדיהם. הג' כשאמר הבה נתחכמה לו וגו' ובנו את פיתום ואת רעמסס. הד' בזמן הגאולה שמנעו מהם התבן ולא חסרו מתכונת הלבנים וזו הי' קשה להם מכולם ומתוכם נגאלו ומן הדין הי' להשתעבד בהם מתחלה בקישוי וענוי כמו שנא' ועבדום וענו אותם אלא שהמב\"ה ברחמיו גבר חסדו עלינו לנהלנו ונתננו לרחמים לפני כל שובינו וז\"ש ויתן אותם לרחמים לפני כל שוביהם:", + "אחר שעלה ברצונו י\"ו למהר את הקץ לגאלנו רצה לקיים מה שהבטיח לא\"א בין הבתרים כמ\"ש וגם את הגוי אשר יעבודו דן אנכי:", + "וראוי לדקדק מאי וגם מה אתא לרבות והם ב' רבויים גם ואת היל\"ל ולגוי אשר יעבדו וגו' עוד אמאי הזכיר גוי כיון שלא התחיל בו היל\"ל ולאשר יעבודו וגו'. עוד אמאי תלה הענין בהם ולא במשעבדים היל\"ל את הגוי אשר ישתעבדו בהם דן אנכי. ואי משום דנקט ועבדום אין ענינו לעובדים אלא למשעבדים עצמם ויגיד עליו רעו דכתיב וענו אותם וכן ת\"א ויפלחון בהון וגו'. עוד מאי ואחרי כן אחרי ביו\"ד מיותר היל\"ל ואחר יצאו וגו' עוד מאי ברכוש גדול כי רכוש אינו נקרא אלא מה שהאדם קונה מעצמו ורוכש כענין שנאמר רכושו אשר רכש בפדן ארם היל\"ל בממון רב או בנכסים רבים והי' כולל בין נכסיהם בין נכסי אחרים והם מה ששאלו ממצרים וינצלו אותם: ואפשר לומר ולתרץ על ראשון ראשון אמר גם ואת לרבות אפילו למי שלא נשתעבד בהם והם בכור השפחה ובכור השבי שודאי לא הי' יכולת ורשות בידם להשתעבד בהם ואפ\"ה לקו משום שהיו שמחים בצרתם או משום שלא יאמרו יראתם תבעה עלבונם ומפני כן לא אמר לאשר יעבודו והזכיר גוי לרבות כל גוי אשר בתוך העובדים שכולם נכללים עמהם אחר שהיו שמחים בצרתם:", + "עוד אפשר לומר שאמר את הגוי לרבות גוי ואלהיו כמו שמצינו שלקו הם ואלהיהם עמהם כמ\"ש ובכל אלהי מצרים אעשה שפטים וכאן רמזה לו הקב\"ה לאברהם ואע\"פ שנתרבו במלת את בענין טפל אין לחוש אחר שהמכה שלהם אינה גלויה ומפורסמת לכל כמכת הגוי עצמו ואמר הגוי בלשון הה\"א הידועה לרמוז שהיה עתיד לשעבדם בתוך גוי ידוע ומפורסם בעולם וכן השר שלהם למעלה הוא רהב השר הגדול וכו' נאמר עליו התנין הגדול הרובץ בתוך יאוריו והוא גדול משרו של עשו בענין מעלתו וכן נאמר עליו קטן נתתיך בגוים בזוי וגו':", + "ובזה יתורץ למה נשתעבדו ישראל במצרים יותר משאר ארצות והוא למעלת ישראל בענין גלותם שלא ישתעבדו בהם בזוים ופחותים כמ\"ש בענין ב\"ה והלבנון באדיר יפול וגו'. גם להכיר לכל גדולת הקב\"ה שגאל אותנו משם עם היות שכל הטומאה רצוצה וכחות הדין נמצאו בהם כמ\"ש מבית עבדים מבית פרעה ואינו לגריעותא אלא שהיא בית עבדים שכל עבד הנכנס שם אינו יוצא עוד משם בכחם הגדול והאדיר בלהטיהם הגדולים והשי\"ת הוציאנו ביד רמה ע\"כ שלא בטובתם ובאלהיהם עשה ה' שפטים ועל אשר לא תלה הענין במשעבדים ואמר את הגוי אשר ישתעבדו בהם דן אנכי הוא מפני הענין שאמרנו שאין הענין תלוי במשעבד בלבד כי אפי' מי שלא נשתעבד בהם נלק' אבל כשהענין תלוי בהם מרבה ענין גדול שאפי' שהישראל עבד אותו ברצונו ולא בהכרח אפי' הכי לקה על ידי כך: עוד שלא הי' ענין הנקמ' מפני שעבוד בלבד כי אינו מן הדין אחר שנגזר עליהם שישעבדו אותם שילקו על כך השופט כל הארץ י\"ו לא יעשה משפט אלא משום שהקשו את ערפם וכבדו את אזנם ולא אבו שמוע מאמר האל ית' וית' שלח את עמי ויעבדוני והם מעצמם נתנו כתף סורר' בתחלה וימאנו להקשיב עד ששורת הדין חייבה להנקם מהם נקמה גדולה ע\"ז וע\"ז ואע\"פ שהקדים מאמר הש\"י לא מפני כך נגזר: עוד אפשר לו' דנקט לישנא דקרא ויתישב ועבדום היינו שישתעבדו בהם וכן ת\"א ויפלחון בהון וכן אשר יעבודו בענין זה וכן ת\"א די יפלחון בהון ונקט הלשון הזה דמשתמע לתרי אנפי שישמע שהם עתידי' לעבוד את אחרי' ואחרים יכבידו עליהם את עולם ועל הכל יתנו דין וחשבון כי הוא קצף מעט והמה עזרו לרעה. ואמר דן אנכי להסתיר הענין כי הכל לפי מעשיהם אשר יעשו כי אף על פי שגזר שיהיו הם עבדים ביד אחרים דן אנכי על הוספה שיוסיפו על הראוי וע\"כ נקט לשון דין המשפט כי הוא אל אמונה ואין עול ולא נחתם גזר דינם עד שעשו בהם שפטים בכמה עניינים שמרוב צרתם ושעבודם הקשה כתיב ויאנחו בני ישראל ותעל שועתם אל האלהים והוא בשורה טובה לאברהם שלא הי' הגזרה לשעבוד גדול וקשה ואע\"ג דכתיב ועבדום וענו אותם אפי' הכי אינו מן הגזרה אלא ספור מה שיעשו הם יותר מן הראוי והבשורה לו הוא שינקום נקמתם מהם ומפני כך יצאו ברכוש גדול שכר טרחם ועמלם כיון שהי' שלא מן הראוי: עוד אפ\"ל כי אמר דן אנכי לכלול דינים רבים ומשונים ולא אמר מכה ונגוף שהם ענין א' וכן נוכל לו' על תוספת היו\"ד של ואחרי שרמז לו שלא יצאו משם כ\"א אחר שיוכו בי' מכות וכן אז\"ל דן אנכי בי' מכות והענין משום שכולל דינים הרבה: עוד אפשר לומר שלא אמר דיין אלא דן אנכי שהוא ענין עומד והוא להראות לו שמעולם לא הסיר ידו מעליהם לרעתם בין קודם היציאה בין בזמן היציאה בין אחר היציאה וכפי הקבלה דן אנכי הם נ\"ד שמות היוצאים משם בן ע\"ב היוצא מפ' ויסע ויבא ויט שהם רי\"ו אותיות וע\"ב שמות כל שם בן ג' אותיות ונ\"ד שמות כל שם בן ה' אותיות בכחו יצאו ישראל ממצרים והיינו דנקט אנכי ולא אני: עוד אפשר לומר דאמר ואחרי ביו\"ד ולא ואחר משום דאחרי מופלג וגילה לו שלא יהי' ההוצאה סמוכה לתחלת הדין אלא אחרי זמן רב שיתעלל בהם יצאו. ואמר ואחרי כן להודיע כי מתוך כובד המכות שיבאו עליהם יצאו ברכוש גדול שיהיו יראים מהם וגברה מעלת' בעיניהם עד דמתוך כך נשא חן בעיניהם וישאילום וינצלו את מצרים. עוד גילה לו שאין רוב המכות לתועלת' של ישראל כדי שיניחו אותם לצאת כ\"א לרעת' הי' להתנקם מהם על כל אשר עשו ומאת ה' היתה נסיב' לחזק את לבם ואח\"כ שסבלו המכות הראויות להם הם יצאו מעצמם ולכן לא אמר יוציאום או יניחום לצאת וכן הי' הענין כי אע\"פ שקם פרעה בלילה ואמר קומו צאו לא יצאו הם בלילה אלא ביום לעיני כולם כמ\"ש ביד רמה לעיני כל מצרים ואמר ברכוש גדול ולא אמר בממון או בנכסי' היא הבשורה עצמה שאותו ממון שיוציאו אע\"פ שלא הי' שלהם לא הי' גנבה וגזל בידם אלא רכושם איקרי אחר שנשתעבדו בהן חייבין הם להם כזה וכזה וכמעשה דרב גביהה בפרק חלק. ובזה יתיישב כיצד ישתעבדו בהם שלא מן הגזרה אלא אחר ששלמו להם פעלם אל חיקם הוה להו כאלו לא נשתעבדו ולתועלתם הי' ואמר ברכוש גדול לרמוז רכוש עצמן מצאנם ובקרם ורכוש אחרים מה שהוא ממצרים שהשאילום וביזת הים שהיא יותר מכלם כמו שאמרו ז\"ל על פסוק ויסע משה וכו' שהסיען בעל כרחן:" + ], + "The Ten Plagues": [ + "ואפשר שזהו שרמז במלת ואחרי שהוא מופלג שאין הענין על מכות מצרים עצמם אלא אחרי כן שיצאו לא נגמרה יציאה עד שנטבעו המצרים בים כי שם נאמר ויושע ה' כי נגמרה התשועה בשלמות ובאותה התשועה יצאו מכל וכל ברכוש גדול של פרעה כי הוא ביזת הים כמו שאז\"ל. ע\"כ ענין הפסוקים:", + "ומזה נבא לבאר ענין עשר מכות שהביא על המצרים במצרים ור' יהודה הי' נותן בהם סימנין דצ\"ך עד\"ש באח\"ב והם דם צפרדע כנים ערב דבר שחין ברד ארבה חשך מכת בכורות. ותחלה צריך לעורר מאי שנא המכות האלו משאר מכות אח\"כ סדר עשייתן זו אחר זו אח\"כ למה היו י' ולא מנין אחר אח\"כ מה ענין ר' יהודה ז\"ל לתת בהן סימן זיל קרי בי רב הוא והכל יודעין אותם ולמה לנו סימן. ואח\"כ שעשה סימן בג' תיבות מה ראה לחלקם כך ג' אותיות בב' תיבות הא' וד' באחרונה:", + "ולתקן ענין זה נקדים הקדמה אחרת וכבר רמזנו צד מה ממנה שראוי להבין מה ראה המב\"ה י\"ו להוריד ישראל למצרים בתוך כור הברזל והדבר נגזר מאתו ית' כמו שאמרו ז\"ל עתיד היה יעקב לירד למצרים בשלשלאות של ברזל לקיים מאמר בין הבתרים אלא שה' הורידו בכבוד גדול ראה שגזרת בין הבתרים שאמר לו הקב\"ה גר יהי' זרעך הי' ראוי להיות במצרים ולא במקום אחר וצריך לידע טעמא מאי. עוד ישראל מה חטאו להיות כפופים ומשועבדים ומעונים תחת סבלות מצרים יותר משאר אומות מא\"ה עוד אם הגזירה אמת החריצות שקר כיון שהי' גזירה מאת הבורא י\"ו שהמצרים ישתעבדו בהם ויענו אותם למה הביא עליהם כל המכות הגדולות וכל הצרות אשר עברו עליהם עד שכלם הלכו לאבדון ולא נשאר מהם שריד ופליט כמו שאחז\"ל שבזמן שהמצריים היו נטבעים בים גם אותם שהיו במצרים נתנו חרב איש באחיו ואיש ברעהו ולא נשאר מהם משתין בקיר כמו שאמרו כי ה' נלחם להם במצרים כמו שהי' נלחם עם אלו הי' נלחם עם אותם שבמצרים ודאי מעט מזער לא כביר נשארו מהם מכל ההמון הרב ההוא עד שאז\"ל שפרעה בלבד נשאר מן הנטבעים והלך ומלך בנינוה והוא אשר הכריז להם התשובה בידעו את מעשה ה' הגדול אשר עשה במצרים ואם איתא דמצרים נשארה במקומה כשאר ארצות למה לא חזר אל ארצו ואל מולדתו ומלך עליהם אלא נראה כי נשארו מעט מהרבה ואע\"פ שאפשר לו' כי מפני הבוש' שהלך עם כל שריו ועבדיו לא רצה לחזור ריק מכל טוב שכלם נטבעו אפ\"ה הי' לו לשלוח להם כזה וכזה הי' הענין אין בידי עון ופשע ובודאי היו מקבלין אותו כיון שהוא לא חטא במיתתם זו: עוד בר מן דין ובר מן דין א\"א לאנשי מצרים שנשארו אלא כמצולה שאין בה דגים פחותים וחגרים ופסחים ועורים נעורים מכל טוב כי אחר שעברו עליהם כל המכות ההם ובפרט מכת בכורות שלא הי' בית שלא הי' שם מת ואח\"כ ויקח שש מאו' רכב בחור וכל רכב מצרים ודאי היו יותר מס' רבוא כדי להלחם עם ישראל ולהחזירם אליהם וכתיב לא נשאר מהם עד אחד אחר כל זה מה השארות ישאר מארץ מצרים ודאי ארץ מצרים נאבדה לגמרי בסבת ענין זה של ישראל הם והשר שלהם ומה פשעם ומה חטאתם שהביא עליהם רעה הגדולה הזאת אחר שממנו נגזרה הגזרה שישתעבדו בהם השופט כל הארץ לא יעשה משפט אלא ודאי יתרומם שמו של אלהינו ית' צופה ומביט עד סוף כל הדורות והוא ראה שהי' מוכרח הענין הזה שירדו ישראל למצרים ולכלות המצרים בענין זה והכל בדין ומשפט כי הוא אל אמונה ואין עול:", + "ידוע הוא כי כל העולם כולו לא נברא אלא בשביל ישראל סבא שנא' בראשית ברא אלהים בשביל ישראל שנקראו ראשית שנא' ראשית תבואתה וישראל לא נבראו אלא בשביל התורה נמצאו כל העולמות כלם וכל יושביהן תלוי על קבלת התורה כשאחז\"ל יום הששי תנאי התנה הקב\"ה עם מעשה בראשית אם ישראל מקבלין את התורה יום ו' בסיון וכו' וכן כתיב אם לא בריתי יומם ולילה וכו' והיא התורה שנאמר והגית בו יומם ולילה וא\"כ נתינת התורה היא הכרח לקיום העולמות ומתנה טובה כמתנת התורה אינה נתנה אלא ע\"י יסורין כשאז\"ל ג' מתנות טובות נתן הקב\"ה לישראל וכלם ע\"י יסורין תורה וא\"י ועוה\"ב. והענין הוא שאין ראוי לתת מתנה טובה ומעולה אלא למי שיכיר בה ויהי' כדאי וחשוב לקבל אותה מן הדין ומן הראוי וע\"כ באין עליו יסורין קודם אם יקבל אותם בסבר פנים יפות בשביל אהבת המתנה ואם בועט ביסורין א\"כ הוי ליה כבועט במתנה ואין ראוי ליתנו לו כיון שאינו מכיר במעלתה וגדולת' ובזה יתבא' הכל בעה\"י. המב\"ה בחר בזרעו של אברהם להיות לו לעם סגולה מפני שמצ' אותו אהוב נאמן כמ\"ש ומצא' את לבבו נאמן לפניו ומשום אהבתו הגדולה ראה בהם להנחיל להם תורה ומצות ושיתקיים העולם כולו בכללו ע\"י שומרם התורה ומצות וקודם שיתן להם חמדת התורה וכלי שעשועיו רצה לצרפם וללבנם להסיר מהם כל סיג וכל פסולת לזקק אותם כצורף כסף המזקק את הכסף בתוך הכור וכן נאמר מכור הברזל ולא די להם השעבוד והענוי אלא שבג' ימי אפילה מתו כל הפושעים והמורדים ופריצי ישראל שלא היו ראוים לקבל התורה מחוסר אמונתם בה' ובמשה עבדו וכל הנשארים כולם היו מנוקים שעברו עליהם וקבלו אותם בסבר פנים יפות כדי לקבל התורה ראוים הם לכך כמ\"ש. ומנין שכך הי' שכן אמר להם משה במלאכות ה' בהוציאך את העם ממצרים תעבדון את האלהים על ההר הזה וזה הודיע להם תחלה לראות אם יעמדו בבטחונם לקבל היסורין בשמחה ובסבר פנים יפות לאהבת התורה אשר הם עתידין לקבל ובודאי שכך הי' והאמינו ושמחו על הענין ועל הבשורה וכמ\"ש ויאמן העם וכו' ויקדו וישתחוו על בשורת נתינת התור' ושמחו למפרע על כל הטורח והשעבוד שעבר עליהם אחר שעתידין לקבל התורה ועם קדוש כזה ראוים הם לתת להם התורה התמימה עם הרועה הנאמן שעליהם מרע\"ה. וזה הי' סבת ירידתם למצרים להוציא הפרי הזה וכפי זה נמצא שמה שנגלה המב\"ה אל אאע\"ה ידע תדע וכו' לא בא להודיע לו הצער של השעבוד דא\"כ מה תועלת הי' לבשר לאברהם צרת בניו וגלותם אלא מתוך צרת השעבוד הודיע לו בשורת נתינת התורה כי א\"א זה בלא זה כמ\"ש. ורמז לו באומרו גר יהי' זרעך כלו' אינו דרך קיום והעמדה אלא דרך גרות בארץ אחרת לתועלתם לצרפם וללבנם ואחרי כן יצאו ברכוש גדול כלו' לתועלתם היא הגירות והשעבוד כי יצא משפטם לאור ואברהם נביא הי' ובודאי שנודע לו הענין כאשר היה וא\"כ בשורה טובה היא לו וזהו דכתיב בתר הכי ואתה תבא אל אבותיך בשלום אחר שאתה יודע הדבר הזה ושבניך עתידים לקבל התורה ולא אחליפם באומה אחרת תבא אל אבותיך בשלום ואח\"כ בשרו שיבאו לארץ ויירשו אותה כדכתיב ודור רביעי ישובו הנה. ואין להקשות לפי זה למה הי' הענין במצרים יותר משאר ארצות אחר שאין הענין אלא לקבל יסורין ולצרף וללבן בכל מקום הי' אפשר להיות. דב' תשובות בדבר חדא שזה הדבר לא הי' ראוי להיות בארץ כנען עצמו שאחר שעתידין לירש אותה ולקחת אותם לעבדי' אין ראוי שישתעבדו הם בהם תחלה כי יבאשו בעיניה' ויקומו עליהם כאיש אחד להכריתם מן הארץ אחר שהם משועבדים ולא הי' להם מקום להרים ראש כדי שיפחדו וייראו מהם כמ\"ש תפול עליהם אימתה ופחד. זאת ועוד שכבר נגזר על כנען עבד עבדים יהי' וכו' וכיצד יהיו עבדים שולטים על אדוניהם ואע\"פ שהיו שם ז' אומות אמורי וחתי ופריזי והחוי והיבוסי וכו' כלם היו בני כנען כדכתיב וכנען ילד וכו' ועל כן נקרא כל א\"י בשם ארץ כנען אע\"פ שהוא הי' א' מן השבעה מפני שכלם זרע כנען היו וא\"כ לא אפשר להם להשתעבד בארץ כנען עצמה תחת ממשלת איזה מלך שיהי' מן הסבה שזכרנו. ואחר שהשעבוד צ\"ל בח\"ל אין לנו ארץ קרובה לה כארץ מצרים כמו שאמר שהי' מצרניה לארץ ישראל. השנית כבר רמזנו למעלה שהי' הענין למעלת ישראל שאין ראוי שישתעבדו תחת מלך גרוע ופחות כ\"א תחת מלך אדיר וגדול ופרעה באותו זמן הי' מן האדירים עד שהי' עושה עצמו אלוה ובפרט אחר הרעב שבא לכל הארצות ובארץ מצרים הי' לחם שנתעלה במעלה גדולה על כולם שכולם היו צריכין אליו ונתעשר עושר מופלג כמו שמצינו וכל הארץ באו מצרימה וקבץ כל כסף וזהב מן הממלכות וכל זה הי' לתועלת ישראל היותם משועבדים תחת מלך אדיר וגדול. ושימצאו ממון רב כשיצאו כמ\"ש יצאו ברכוש גדול. זאת ועוד שארץ מצרים היתה מלאה גלולים ושקוצים מכל שאר הארצות וכמעט כל הטומאה שבעולם נמצאת בתוכה עד שמפני כך לא ייחד דבור המב\"ה עם מרע\"ה בתוכה כמ\"ש כצאתי את העיר וכו' וא\"כ לא נמצא בזה כור הבחינה והנסיון לבחון העומדים אדוקים ביראת ה' ואמונתו כמי שעומד בתוך הפסילים והאלילים והטומאה רצוצה מלאה מכשפים ולטים ולהטים שודאי צריך אמונה גדולה למאוס ברע ולבחור בטוב ומי שיוכל לעמוד עליו ראוי הוא לכל טוב וכן אאע\"ה לא ירד למצרים כ\"א להיותו יודע כל טומאותיהם ומכיר בטיב גלוליהם ולהרחיקם מעליו באמונתו השלמה שהי' מאמין והוא הי' סימן לבניו שירדו גם הם שם ויכנסו בשלום ויצאו בשלום ומכל זה הי' מתעלה ומתגדל השם הגדול שאחר שידעו והכירו כל הטומאות והשקוצים הניחו הכל והלכו אחריו י\"ו ומפני זה הי' ראוים לכל טוב וחסד שעשה עמהם ונתן להם תורתו בשמחה גדולה והוריד להם את המן והגיז את השלו וכביכול הם עשו חסד עם ה' י\"ו לצאת מתוך ההפכה ולבקש אהבתו ויראתו וכה\"א זכרתי לך חסד נעוריך וגו' לכתך אחרי במדבר ואלו הי' במקום אחר לא היתה נחשבת אהבתם לאין וקרוב לזה אמר בס' הזוהר על פ' וישמע יתרו וז\"ל בשעתא דאתא משה לפרעה וא\"ל אלהי העברים נקרא עלינו פתח ואמר לא ידעתי את ה' ובעא קב\"ה דיתיקר שמיה בארעא כמה דאיהו יקרא לעילא כיון דאלקי ליה ולעמיה אתא ואודי לקוב\"ה ואמר ה' הצדיק וגו' לבתר אתבר ואתכפיא ההוא כהן דמשתמש תחותיהו עד דאתא ואודי ליה לקב\"ה ודא הוא כהן און סטרא אחרא דאיהו סטר שמאלא וכו' וכיון דההוא מלך וכהן אודו לקב\"ה ואתברו קמיה כדין אסתלק קב\"ה ביקריה על כולא עילא ותתא ועד דאסתלק קב\"ה ביקריה כד אודן אילין קמיה לא איתיהיב אוריית' עד לבתר דאודי יתרו ואמר עתה ידעתי וגו' ברוך וגו' כדין אסתלק קב\"ה ביקריה עילא ותתא ולבתר יהב אורייתא בשלימו לשלטנו על כולא עכ\"ל. הנה עיניך רואות שכל אלו הסבות סבב סבת הסבות י\"ו לגדולת שמו הגדול ולקדשו בעולם שכולם ידעו ויכירו כי אין זולתו ובלתו ואפס מבלעדיו ומינה נמשך גדולה ומעלה לעמו ישראל בקבלת התורה שנגלה והם בהו\"ש ופנים בפנים ראו את כבוד ה' עליהם וראתה שפחה על הים מה שלא ראה יחזקאל ואלמלי לא נצרפו ונזקקו בכור עוני בתוך ארמ\"צ לא היו הם ראוים לכל הכבוד הזה גם לא הי' מתקדש ש\"ש כמו שנתקדש בה בפרעה ובכל חילו וזה' טעם וסבה לירידת ישראל למצרים. ומזה נבא לענין י' מכות עם היות שכך גזרה חכמתו י\"ו ובהתבאר סדר הי' מכות וכוונתם יתורץ הספק בעה\"י:", + "מצינו בענין המכות שנלקו הד' יסודות והם יסוד האש ויסוד האויר ויסוד המים ויסוד העפר. והענין הוא שרצה המב\"ה להודיע גדולתו ומעלתו איך הוא שליט בכל ועושה כחפצו ורצונו בעליונים ובתחתונים ולו לבד היכולת והממשלה לפשוט המורכב ולהרכיב הפשו' כמו שנבאר בעה\"י ולקות הד' יסודות אלו מצינו בי' מכות: כיצד לקות המים מצינו בענין היאור בדם וצפרדעים וממים נעשה דם ובודאי אין פשיטות הדם כפשיטות המים מכמה סבות אח\"כ חזר המורכ' ונעשה פשוט ברצונו י\"ו שדם נעשים מים ואפי' הצפרדעים נסגו אחור וכל מה שהשריץ היאור לא השריץ וחזרו המים למה שהיו ואע\"פ שנשארו הצפרדעי' בתוך היאור לא נשארו כ\"כ כמו שהי' אלא מעט נשארו כמ\"ש רק ביאור תשארנה ומהם חזרו למה שהיו מתולדות המים כי מלת רק כך נראה כי אפי' ביאור לא כולם נשארו אלא מקצתם ואין לו' כי נשארו אבל מתו שהרי נאמר ותבאש הארץ מכלל שהיאור לא באש אלא כל מה שיצאו חוצה לו מתו כמו שנא' ויצברו אותם חמרים והוא הי' לפוקה ולמכשול לפרעה ולמצרים משורת הדין נתן ככה אחר שחזר מדבורו שאמר העתירו אל ה' ואשלח את העם ואח\"כ חזר מדבורו לכן נשאר מהם לשיכים בעיניו. ובענין הערוב ג\"כ שחזר מדבורו הי' מן הדין שימותו כולם ובאש מצרים אלא שהיה להם הנאה גדולה בעורות ולכן כתיב לא נשאר א'. ובענין הארבה לא מתו ונשארו בארץ אלא פרחו כולם ונתקעו בים סוף כדכתיב לא נשאר ארבה א' וכו' ואפי' המלוחי' מפני שלא חזר כאן מדבורו שלא הבטיח להם דבר ועוד שאמר חטאתי לה' אלהיכם ולכם וכל הכוונה הי' שיודה כמו שאמרנו א\"כ מצינו בענין המים שהרכיב הפשוט והפשיט המורכב כמ\"ש: עוד מצינו במופת הא' שנעשה לפני פרעה בענין המטה לנחש שהחזיר הדומם לבעל חי ומבעל חי החזיר לדומם ואחר שנעשה נחש נעשה מטה ועוד הפלי' לעשו' לתת כח בעל חי לדומם בהיותו דומ' כמ\"ש ויבלע מטה אהרן וכו' בהיותו מטה בלע מטות' והחזי' מועט את המרובה והנה כמה נסים תכופים וצרופים זה לזה והכל להודיע איך יש לו היכולת בכל הנבראים לעשות כרצונו ואע\"פ שחרטומי מצרים רצו לעשות גם המה בלטיהם כן לא הועילו לעשות הכל בשלמות עד שע\"כ הודו ואמרו אצבע אלהים היא: לקות העפר מצינו בענין הכנים שנא' ויך את עפר הארץ גם מכת הערוב הוא מענין לקות הארץ שנשלחו בהם נחשים ועקרבים וכל זוחלי עפר בערבוביא:", + "לקות האש השחין והדבר כי כולם מחמימות האש השחין מפיח הכבשן והדבר מיד ה' שורף בשר האדם ומקדיח אותו: לקות האויר הברד והארבה והחשך. כולם הם באויר השמים ובכל לקות מהם מצינו שהודה על כרחו שהיכולת ביד הבורא ית'. בצפרדעים אמר העתירו אל ה' ויסר מעלי הודה גם כן שבידו להסיר. בכנים אמר אצבע אלהים היא גם בערוב אמר העתירו בעדי. בענין האש נאמר ולא יכלו החרטומים לעמוד לפני משה. בענין הברד והארבה אמר חטאתי לה' נמצא ש\"ש מתקדש ע\"י המכות האלו והם הם שגרמו רעה לעצמו שהקשו את ערפם ולא אבו שמוע. אבל צריך לדקדק עדיין כי בד' מכות הי' מספיק לענין זה מכה א' לכל יסוד ולמה הוצרכו ב' או ג' בכל א' גם צריך לתת להם סדר כי ראוי הי' שילקו כענין סדר היסודות אם מלמעלה למטה והם אש אויר מים עפר. או מלמטה למעלה. והם ילקו מים עפר אש אויר. וצריך לתת טעם לסדר זה. ואפשר שהתחיל במים ועפר תחלה שהם העומדים לפני בני האדם וקרובים אליהם יותר והקדים המים לעפר משום שהי' עושה עצמו אלוה כדכתיב לי יאורי וגו' ושבר זרועו וכהה עין ימינו תחלה והכה בו ב' מכות דם וצפרדע את גבורותיו תחלה הודיע איך בידו לעשות ב' הפנים בנושא א' המים דם והדם מים אלו שותין מים ואלו שותין דם דבר חוץ מן השכל וחוץ מן הטבע וכמו שהחליף המים לדם כן החליף השר שעליהם ואין מוחה בידו לעשות כרצונו. אחר הכותו את היאור בשלמות והיא הכאה למים עצמן חזר והכה בהן ומהן ליושבי הארץ ואע\"ג שהמכה הא' הי' ג\"כ ליושבי הארץ כמ\"ש ויחפרו כל מצרים סביבות וכו' אפ\"ה ההכאה עצמה לא הי' כ\"א ליאור עצמו וכן נראה מהפסוקים למדקדק בהם כי לא הזכיר ארץ מצרים ולא יושביה במכת הדם אבל מכת הצפרדעים הי' לכל ארץ מצרים כמ\"ש והעל את הצפרדעים על ארץ מצרים. אח\"כ הכה את עפר הארץ וכו' שההכאה הי' לעפר עצמו ונמשך ממנו הכאה לאדם ולבהמה כמו שנאמר ותהי הכנם באדם ובבהמה וההכאה הב' היתה לכל יושבי הארץ כמו שנא' הנני משליח בך ובעבדיך ובעמך וכו'. אחר שלקו ב' אלו לקה יסוד האש להיותו מוקד ותחלה הכה לחוץ מהם שהם הבהמות כדכתיב בסוסים בחמורים וכו' אח\"כ הכה על האדם ועל הבהמה. אח\"כ הכה ליסוד האויר ותחלה הכה לחוץ מהם והם אשר בשדה ולא יאספו הביתה אח\"כ ומלאו בתיך ובתי כל עבדיך וכו'. נמצא ח' מכות ב' בכל יסוד לצורך הא' גרועה מחברת' והוא לרחם עליהם אולי ישובו כענין שנא' אדם כי יהי' בעור בשרו וכו'. הב' האחרים חשך ומכת בכורות הוכרחו לתועלת ישראל כמ\"ש זהו ענין א' לסבת המכות ומנינם וסדרן: עוד ענין אחר אמרו שרצה המב\"ה להתנהג עמהם בדרך תכסיסי מלוכה כדרך שהמלכים נלחמים זה עם זה. ראשונה סותמין להם את המים לא ימצאו מים לשתות כך עשה המב\"ה הבאיש את היאור וילאו למצוא מים לשתות. אח\"כ באין בקולות ובקולי קולות בקול קרנות להשמיע את העם להבהילם שיפחדו וירעצו מקולם כך המב\"ה הביא עליהם את הצפרדעים שהיו מקרקרים בכל מקום ואפי' בחדרי משכבם ולא הי' אפשר להם לישן מקול צעקת קרקורם ואפי' המי' שהיו שותין נעשין צפרדעים ומקרקרים בתוך מעיהם כמ\"ש ובכה ובעמך וכו'. אח\"כ עושין מחפורות תחת הקרקע כדי שלא ימצאו מקום לנוח כך המב\"ה הכה את עפר הארץ ובכל מקום שהולכין מתמלאין כנים האדם והבהמה ואין להם מנוחה והשקט. אח\"כ מתירין חיות רעות ואנשי רשע והוללים כדי שיכו בהם מכה רבה כך הקב\"ה שלח להם את הערוב ערבוביא מכל מיני משחית ונכנסו ביניהם לאכול בהם כרצונם. אח\"כ נוגע בהם יד המלך ושריו להשחית בכל מה שהוא חוצה להם במקנה הבהמות בסוסים ובגמלים וז\"ש הנה יד ה' הויה במקנך אשר בשדה וכו' אח\"כ נוגע בהם עצמם בחצים ובליסטראות וזהו השחין ששלח פיח כבשן על כל ארץ מצרים והי' לשחין פורח אבעבועות. והברד והארבה והחשך הי' מאת הש\"י להאריך להם והכה בעץ השדה ובעשב הארץ שמא ישובו. והחשך הי' לתועלת ישראל שיחפשו במטמוניהם ויראו היכן נתונים כליהם וחפציהם שלא יוכלו להכחיש להם וג\"כ שימותו פושעי ישראל ומחוסרי אמנה ושאינן כדאין להגאל. אח\"כ הביא עליהם מכת בכורות והיא המכה אשר נגעה עד לבם ובה הודו בע\"כ ושלחו את העם והיא היתה תחלת המחשבה סוף המעשה כמ\"ש והנה לא שמעת עד כה הנה דרך אחר לענין המכות וסדרן: עוד נוכל לומר דרך אחרת לענין המכות וסכום מנינם וסדרם וטעם למה לקו המצרים בהם ונאמר שכיון שישראל עתידין לקבל י' הדברות ובהם כללות התורה כולה רצה ליראם תחלה בי' מכות שאם לא ישמרו ויקיימו אותם עליהם ילקו בי' מכות במקום י' הדברות וזהו שנא' כל המחלה אשר שמתי במצרים לא אשים עליך וכו' בתנאי אם שמע תשמע וכו' ומכלל הן אתה שומע לאו שאם ח\"ו לא ישמעו ילקו בהם ח\"ו. והכה את העבד כדי שיראה בנו ויפחד ע\"ד לץ תכה ופתי יערים וכו' והכל לתועלת הבן.", + "ואפשר לסדר ענין המכות כענין י' הדברות זה כנגד זה:", + "המכה הא' היא מכת היאור שהוא אלוה של פרעה כמ\"ש לי יאורי וכו' ראה להכות בו תחלה שידעו שאין ממש באלהות העמים מא\"ה כי כל אלהי העמים אלילים וכנגד זה צוה לישראל עמו אנכי ה' אלהיך אשר הוצאתיך שהיכולת בידי לעשות כרצוני בעליוני' ובתחתוני':", + "המכה הב' הי' ג\"כ ביאור להוציא את הצפרדעים להורות כי מן המים הפשוטים עשה מהם מורכב להשחית אות' ואת אשר קוו מן היאור אשר בטחו עליו לעשות ענבי' ויעש באושים והעלה להם משחיתים להשחית בהם עד כלה ואח\"כ הראה להם שאין בהם תועלת בכל אלהים אחרים כי אדרבה נהפך לו למשחית וכנגד זה אמר לא יהי' לך אלהים אחרים וכו' לא תשתחוה להם וכו' שאין בהם תועלת כלל אשר לא ירעו מצד עצמן וגם היטב אין אותם משא\"כ ה' אלהיך כי הוא פוקד עון אבות על בנים וכו' ועושה חסד לאלפים וכו': המכה הג' ויך את עפר הארץ כנים בריה פחותה מכעדשה להראות כח שמו הגדול שהוא מהוה כל הויות ומשגיח עליהם והמצרים הודו על זה ואמרו אצבע אלהים היא כנגד זה צוה לא תשא את שם ה' אלהיך לשוא והוא ענין כולל דברים הרבה כמו שבארתי בחבור מזכרת עון שכתבתי והענין הוא שצריך לנהוג כבוד גדול ועצום בשמו הגדול מכל צד שיהיה:", + "המכה הד' שלח בהם את הערוב מדה כ\"מ וכמו שהם מערבין קדש וחול וטמא וטהור כך הביא עליהם ערבוביא של מיני משחיתים להשחית בהם ובישראל שהיו קדושים ומבדילין בין קדש לחול ובין טמא לטהור נאמר בהם והפלתי ביום ההוא את ארץ גשן אשר עמי עומד עליה לבלתי היות שם ערוב וכו' כנגד זה צוה להם את השבת שיבדילו בין קודש לחול כמ\"ש ששת ימים תעבוד וכו' ויום השביעי שבת לה' אלהיך וכו':", + "המכה הה' דבר במקנה וכו' ונאמר בה ושמתי פדות בין עמי וכו' וענין המכה הזאת מיתה חטופה שבין לילה היה ובין לילה אבד ומשתלחת בעולם לאבד את הרשעים ולקצר ימיהם ונכרתים בחצי ימיהם והרשעים מתיסרים בה הרבה. וכנגדה כבוד אב ואם שכתוב בה למען יאריכון ימיך ומכלל הן אתה שומע לאו:", + "עוד אפשר לומר שהראה להם פרטיו' השגחתו במה שהציל את מקניהם מן המות והפלה בין מקניהם למקנה מצרים ואם על חיי הבהמות חס והשגיח הצלתו עליהם כ\"ש לחיי השומר מצותיו וחוקיו שישמרהו ויחיהו ויפדהו מכל צרה ומכל נזק יצילהו ואורך ימים ישביעהו:", + "המכה הו' מכת השחין והיא תגבורת הדם ויתרון החמימות ומי שיש לו המכה הזאת הוא נחבא בבית כי אינו יכול לעמוד לפני ב\"א כמ\"ש ולא יכלו החרטומים לעמוד לפני משה וכו' כנגדה אמר לא תרצח שהרוצח חייב גלות ואינו נראה לפני בני אדם אלא כלוא ועומד שם. עוד אפשר לומר שד' חשובים כמתים וא' מהם המצורע ואע\"פ שהוא חי נקרא מת וכן ההורג במזיד אע\"פ שהוא חי כיון שהוא עומד למות כמת דמי ומת נקרא כמ\"ש התנא ע\"ה וסוף מטיפיך יטופון וכיון שהוא כן ראו שיזהרו מן הרציחה:", + "המכה הז' והיא ב' הפכים בנושא א' אש ומים כמ\"ש אש מתלקחת בתוך הברד והמב\"ה עשה שלום ביניהם להנקם מן הרשעים. כנגדה מצות לא תנאף ואין ניאוף אלא מאשת איש או ב' מינים שמזדווגים זה לזה ומדכ\"מ לשלח בהם ב' מינים ליסר אותם. עוד אפשר לומר שבא להראות להם שהיכולת והגבורה ביד המאושר השלם לכבוש את יצרו הרע ולא יאמר שהניאוף הוא דרך טבע העולם ומי הוא זה ואיזה הוא אשר יוכל לעמוד כנגד הטבע לעכב ע\"י ולבטלו שהרי הירא את דבר ה' מעבדי פרעה שהתחכם והתאמץ בהשתדלות נמרץ להניס את עבדיו ואת מקנהו אל הבתים לא חסר דבר ואשר לא שם לבו לא נשאר לו דבר א\"כ הכל לפי הרצון תלוי בהשתדלות האזהרה והזריזות ואין מקום לבע\"ד לחלוק כלל:", + "המכה הח' ארבה שהיא גוזלת וחומסת הכל ואין מי שיעמוד כנגד' כנגד זה אמר לא תגנוב ועונש עבירה זאת לשלח לה עונש כזה למדוד לעושי רשעה מדכ\"מ:", + "המכה הט' החשך אשר הרשעים בחשך ידמו והי' במחשך מעשיהם ואין רואה ואין יודע כנגדה אמר לא תענה ברעך עד שקר שהוא ראה וידע אמיתו' הענין ואינו רוצה להעיד או שמעיד שקר והוא מדה כנ\"מ או אפשר לומר שע\"י מכת החשך האמינו המצריים בישראל וישאילום כמ\"ש רש\"י ז\"ל א\"כ ראוי שתהיו נאמנים ותעידו האמת אי נמי כמו שהבדלתי לכם בין אור לחושך שהמצרים לא ראו אור ג' ימים ואתם לכל בני ישראל הי' אור במושבותם כן ראוי שתבדילו בין אמת לשקר:", + "המכה הי' מכת בכורות מחמד עינים כמו שהיתה במצרים כי אין בית אשר אין שם מת יש שם בכור מת אין שם בכור גדול הבית מת במקום בכור כמ\"ש אף אני בכור אתנהו והנה לוקח מהם מחמד עינים כנגד זה לא תחמוד והיא מדכ\"מ: עוד אפשר לומר שהחמדה היא בלב ולית בה הוכחה כלל אלא יאמר אדם הואיל ואינו עושה שום מעשה מאן מוכח שהרי ית' וית' שבוחן בין טפה של בכור לטפה שאינה של בכור הוא מבחין תעלומות סתרי כל חי מחשבות אדם ותחבולותיו ויצרי מעללי איש א\"נ אפשר לומר שבאותה שעה שהוכו הבכורות שהיו ישראל הולכים ושואלים ממצרים כל מה שחמדו ממונם וכליהם ומצרים כדי למהר לשלחם לא מנעו מהם שום דבר לזה צום י\"ו אם התרתי לך שתחמוד ותשאל ממצרים כל מחמד לבך לא תעשה כן לרעך: הנה נתתי טעם למכות ולסדרן ולמנינם וכל זה כתבתי להגדיל תורה ולהאדיר לדרוש ולקבל שכר ויש סמך מה לזה מן המשנה ששנינו באבות י' נסים נעשו לאבותינו במצרים וי' על הים בשלמ' בים מצינו כמו שמנו ז\"ל במכילתא אלא במצרים לא מצינו כ\"א מכות למצרים אלא הענין הוא שכל מכה שהביא הקב\"ה על המצרים הי' גם נס לישראל היותם נפדים ונצולו ממנה ונוכל לומר שסבת מכותם הי' להנצל לישראל מפני שעתידין לקבל התורה כמ\"ש וכדי לעשות הנסים לישראל הביא המכות למצרים אבל הנסים עיקר ומן הטעם שכתבתי. עוד אפשר לתת טעם לי' המכות ולמה לקו בהם המצרי' מפני שהם הכחישו מציאות הש\"י והשגחתו והווייתו שמו בנמצאים ואמר פרעה הרשע מי ה' אשר אשמע בקולו ורצה להתחכם עליו כמ\"ש הבה נתחכמה למושיען של אלו וע\"כ שורת הדין חייבה להפרע מהם בכח שמו הגדול שידעו ויכירו ע\"כ מציאותו והשגחתו ויכלתו בתחתונים וכיון ששם בן ד' י\"ו במילואו עולה י' אותיות יו\"ד ה\"י וי\"ו ה\"י כן נתפרע מהם בי' מכות מכה לכל אות והם בכח י' ספירות בלימה והמשכיל יבין ומפני זה היו י' ולא ט' י' ולא י\"א והא דנתן ר\"י ז\"ל בהן סי' אפשר לומר שבא להראות לנו שאין המכות כולן שוות בענין א' יש מכה שהיא ע\"י משה יש מכה שהיא ע\"י אהרן יש מכה שהיא ע\"י י\"ו מן השמים ולא ע\"י שניהם וע\"כ חלק הענינים לג' תיבות רמז לג' ענינים:", + "התיבה הא' היא דצ\"ך דם צפרדע כנים כולם היו ע\"י אהרן וכבר אחז\"ל טעם למה משום דבירא דשתית מיניה מיא לא תשדי ביה קלא וכיון שהמים הגינו על מרע\"ה בשעה שהשליכו אותו ליאור ולא הזיקו אותו ולא הוליכו התיבה למקום רחוק שהי' בא לו היזק ממנו שתפול התיבה ביד איזה מצרי אכזרי שלא ירחם עליו אלא העמידו התיבה באותו מקום עד שירדה בת פרעה ולקחה אותה ותחמול עליו וא\"כ אין ראוי לו להרי' יד עליו לא לענין הדם ולא לענין הצפרדעים גם העפר כסה עליו כשהרג את המצרי ויטמנהו בחול ולא נודע הדבר וכיון שבא לו ישועה ע\"י החול דהיינו עפר אין לו להרים יד על העפר ובשביל כך ג' אלו נעשו ע\"י אהרן משום כבודו:", + "התיבה הב' עד\"ש ערוב דבר שחין ב' מהם נעשו ע\"י הי\"ו והם ערוב דכתיב הנני משליח בך וגו' ודבר דכתיב הנה יד ה' הויה ושחין נעשה ע\"י משה ואהרן כדכתיב קחו לכם מלא חפניכם וגו' והש\"י סייע עמהם שהוליך אבקם על כל ארץ מצרים והיה לשחין וראה התנא ז\"ל לשום ג' בסי' א' משום שגם השחין ראוי לכנותו לש\"י יותר מלשניהם: התיבה הג' היא באח\"ב ברד ארבה חושך בכורות והם ג' ע\"י מרע\"ה וכן כתיב בשלשתן נטה את ידך על השמים והם ברד ארבה חשך ואחרונה ע\"י השי\"ת והיא מכת בכורות וכן כתוב בה ועבר ה' לנגוף את מצרים והוא להבחין בין טפה של בכור לשאינה של בכור נמצאו ג' מכות ע\"י אהרן וג' ע\"י משה וג' ע\"י ה' ית' וית' לבדו וא' ע\"י כולם והוא מענותנותו של אלהינו ית' שנעשה להם שותף בענין והשוה עצמו להם ולא עוד אלא שהקדים אותם לו ומפני חלוקי המכות אלו נתן בהם סימן לחלק'. עוד אפשר לתת טעם אחר לחלוף הסימן משום שאין המכות שוות בענין א' שמצינו מהם בהתראה ומהם בלא התראה ב' בהתראה וא' בלא התראה והם דצ\"ך דם צפרדע בהתראה וכנים בלא התראה וכן עד\"ש ערוב דבר בהתראה ושחין בלא התראה וכן ברד ארבה בהתראה וחשך בלא התראה והאחרונה כבר התרה בו תחלה כדכתיב הנה אנכי הורג את בנך בכורך ומפני ג' חלוקין אלו נתן בהם ג' סי' ואפשר לתת טעם לענין למה התרה בב' ולא התרה בג' משום דלגבי הדת והדין לא הי' צריך התראה שכבר הי' מותרה ועומד מתחלה כשבאו אל פרעה וא\"ל כה אמר ה' אלהי העברים וגו' אלא שמענותנותו של מקום רצה להתרות בו כל שעה ועכ\"ז די להם להתרות ברובם והם כל ב', הראשונים: עוד אפשר לומר שכיון שהמכות נעשו ע\"י שלשתן כמו שכתבתי הוצרך התראה לכל א' וא' דאין מכין אא\"כ מתרין תחלה והתר' ברובם ולא בכולם:", + "עוד אפשר לומר שהוצרכו ההתראות כדי שלא יהיה פתחון פה לאותו רשע שיאמר אלו הייתי יודע המכה העתידה לבא הייתי מונע אותה בחכמתי לכן התרה בו וא\"ל כך וכך עתיד לבא עליך ועכ\"ז לא היה יכולת בידו להנצל ובזה נתגדל ש\"ש ע\"כ והם עצמם הודו ואמרו ה' הצדיק: אחר כל זה נבא לבאר המשנה אשר התחלנו י' נסים נעשו לאבותינו במצרים וי' על הים הי' שבמצרים כבר אמרנו שהם שניצולו ישראל מאותם המכות במקום אשר היה שם צרה למצרי באותו מקום הי' ריוח והצלה ליהודי. הי' שבים הם הא' ויבקעו המים שהוא נגד טבע העולם ואז\"ל שכל המים שבעולם נבקעו הב' שנעשית הבקיעה כאהל והמים נקפים על ראשם ככיפה וישראל נכנסו בתוכו כדכתיב נקבת במטיו ראש פרזיו ולא דרך א' בלבד אלא י\"ב כדכתיב לגוזר ים סוף לגזרים. ג' שנעשית קרקעית הים יבשה באין חומר וטיט לישראל שהם הלכו ביבשה בתוך הים ד' שקרקעית הים שדרכו בו המצריים נתלחלח ונעשה חומר וטיט שנא' חומר מים רבים ונחשב להם לנס כי בשניה קלה נשתנה ממה הי' ה' שהמים הנקפאים בקרקעית הים לא הי' חתיכה א' שוה כ\"א חתיכות רבות קטנות כעין לבנים ואבני בתים מסודרים זה אצל זה שנא' אתה פוררת בעזך ים שנעשה הים פירורין. הו' שהיו קשים כסלעים וזה וזה הי' נס להם כדי להנקם משונאיהם כמ\"ש שברת ראשי תנינים על המים ואין תנינים אלא המצרים שנאמר התנין הגדול וגו'. הז' שנעשה דרך א' לבדו לכל שבט ושבט כאלו בשבילו נקרע הים והוא הראות אהבה וחבה להם כי נקל בעיני ה' לעשות בקעי' הרבה בים בשבילם והוא טובה להם שהצילם מפרעה תיכף ורעה למצרים שיבואו במקומות הרבה וימצאו כולם בתוך הים בחבור א' הח' כי המים אשר היו בין גזר לגזר נקפאו כספיר ושהם וזכוכית והיו בשבילים כולם מביטין מתוכם אלו לאלו והיו שמחים בשמחת אחיהם הט' כשהיו רוצים לשתות מים היו נוקבים בכותל המבדיל והיו יוצאים ממנו מים מתוקים קרים נוזלים שנא' נצבו כמו נד נוזלים. הי' שאחר שהיו שותים מים כרצונם ונותרים מהם נקפאים ונעשו ערמות וחוזרים לזכותם כאשר בתחלה: והיה ראוי לדקדק כי אחר שהביא בעל ההגדה מחלוקת תנאים ממנין המכות שהביא על המצרים בים י\"א נ' י' לכל אצבע וי\"א ר' מ' לכל אצבע אע\"פ שלא מצינו שלקו במצרים אלא י' מכות דצ\"ך עד\"ש באח\"ב עכ\"ז כל מכה היתה של ד' מכות שבאה אליהם בחרון אף ועברה וזעם וצרה והוה לי' כד' מכות בנושא א' וע\"ז בים שהי' בכל היד היו ר' מ' לכל אצבע ולתנא הא' שאמר ר\"ן שחושב מלאכי רעים לא' ונמצאו ה' בכל מכה נ' לאצבע ר\"ן לכל היד א\"כ יש לדקדק כמו שחשבו י' נסים במצרים משום הצלתם ר' מכות הי' ראוי לחשוב מ' או נ' למר כדאית לי' ולמכ\"ל. ועוד בשלמא הנסים והמכות שנעשו במצרים יש להם סמך מן המקרא אבל המכות שבים היכא רמיזן וי\"ל שאין אנו צריכין רמז למכות שבים אחר שיש רמז למכות שבמצרים כיון שבמצרים כתוב אצבע אלהים ומצינו בהם של ד' או של ה' לכל מכה ובים כתיב היד הגדולה ילמוד סתום מן המפורש למר כדאית ליה ולמר כדאית לי' ולענין למה לא מנה להם נסים כנגד המכות כמו במכות מצרים י\"ל דלא דמי דבשלמא התם הוי לישראל נס גדול כל מכה ומכה כי אחר שניתן רשות למשחית להשחית לא הי' לו להבחין בין צדיק לרשע וכמ\"ש במכת הדם כי במקום שתית המצרי דם הי' שותה הישראל מים מתוקים וכן כיוצא בזה בכל מכה ומכה ודאי נס ופלא הוא ומנו י' נסים ולא מ' ולא נ' למ\"ד כי עכ\"פ המכה א' היא אלא שמצד שהי' בא להם בחרון אף ועברה כו' נחשבה להם כמ' או נ' אבל לענין ההצלה אחת היא ולענין הים אין מקום למנות כ\"א י' נסים שנעשו לישראל ביחוד אבל שאר המכות אשר באו על המצרים בזמן שטבעו בים וישראל כבר עברו למו אין מקום למנות אותם בנסים מיוחדים ודרך כלל הי' להם נס ופלא כל מה שניצולו ממה שאירע למצרים בים וז\"ש ויושע ה' את ישראל מיד מצרים ישועה גדולה היתה להם שניצולו מכל אותם המכות ויסורין שלקו הם ונטרדו מן העולם בכח היד החזקה והם נצולו ועל זה צריך האדם לתת שבח והודאה לבורא ית' וית' על כל הגמול הטוב שנאצל ממנו לשום לנו שארית כיום הזה ולחיותנו מצרת השעבוד ההוא לפלטה גדולה והנחילנו תורתו התמימה והביא אותנו אל ארץ הטובה אשר נשבע לאבותינו והוריש מפנינו כמה מלכים גדולים ועצומים והנחילנו את ארצותם ובנה לנו ב\"ה כמו שאמר בעל ההגדה בסוף דבריו לפיכך אנו חייבין להודות כו' וכל המרבה לספר ביציאת מצרים הרי זה משובח: ואם יש בו יכולת יקרא מגילת שיר השירים בקול זמרה ותודה שיש בה מעניינא דיומא ויפרש איזה פ' ממנו השייך ליציאת מצרים ואם חטפתו שינה ישכב על מטתו וינוח ראשו ואיבריו לקום באור הבקר לשבח למי שבראו ואמר והי' העולם או קודם אור הבקר הכל לפי מה שהוא אדם ובמה שהוא רגיל כל השנה כ\"ש לילה כזאת שצריך שיוסיף אומץ וחוזק כי לא כל העתים שוות והוא הוא הנותן ליעף כח למתהלכים לפניו:" + ], + "Order of the First and Second Day of Pesach": [ + "יזהר בתפלתו כראוי וכשיגיע לאמת ממצרים גאלתנו יאמר אותו מלה במלה ובכוונה ראויה שאלו לא הוציא את אבותינו ממצרים עדיין אנו ובנינו כו' וברוך הפודה והמציל אשר הפליא חסדו עמנו למענו ולמען ברית אבותינו וכן כשיאמר ההלל יכוין בו כראוי ויאמר אותו מלה במלה בשמחה וטוב לבב על הנסים ונפלאות שעשה עמנו ועם אבותינו בימים ההם הודו לה' כי טוב כי לעולם חסדו: ומוציאין ס\"ת וקורין בענין היום וכבר תקנו הקדמונים ענין מיוחד לכל יום והסימן משך תורא קדש בכספא פסל במדברא שלח בוכרא והענין מובן לכל כפי מה שנהגו וכבר כתבתי כי אין לאדם לשוח שום שיחה בעולם ואפי' בד\"ת בזמן קריאת התורה אלא לבו ועיניו אל ס\"ת וענין הספרים ב' הוא פ' המפטיר והוא ענין הקרבן וכל הימים שוים בקרבנות וכן כתיב בכל יום והקרבתם אשה שהמוסף של כל היום שוה בהם ויתפלל תפלת מוסף בכוונה שיחשב תפלת מוסף של צבור במקום קרבן מוסף בזמן הבית וכן אנו מזכירים הפ' בס\"ת לרמוז ענין זה ובתפלה אנו אומרים כמו שכתבת עלינו בתורתך וגו' כי כל העוסק בתורת הקרבנות יחשב לו כאלו הקריב אותם כשנותן את לבו עליהם כל שכן תפלת הצבור כשהוא בכוונה: אחר שיצא מב\"ה ילך להקביל פני רבותיו או גדולים ממנו בחכמה והוא מעניינא דיומא ובפרט רגל כזה שצריך לשמוח כל אחד עם חבירו ולהקביל פניו וכן ראינו כי פשט המנהג ומנהג של ישראל תורה היא וכן ראו חז\"ל להוכיח מענין השונמית אשר כתיב שם מדוע את הולכת אליו היום כו' מכלל כו' ואלישע גדול הדור הי' וה\"ה בזמננו לגדולי הדור והוציאו ענין הרגל מן הפסוק אע\"פ שאינו נזכר כן משום דכתיב לא חדש ולא שבת ואלו הי' שבת הנזכר בפסוק שבת בראשית הוה לי' למימר לא שבת ולא חדש אלא שבת הנזכר הוא רגל כי גם הרגל נקרא שבת דכתיב וספרתם לכם ממחרת השבת והוא יו\"ט הא' של פסח ולא למדו כן מענין החדש כי אפשר כי חדש הנזכר בפסוק אינו לענין הקבלה כ\"א לענין ידיעת קביעא דירחא ואינו ר\"ח ממש אלא קרוב לו: עוד אפשר לומר דעם היות כי החדש הנזכר הוא חדש ממש ומדבר לענין הקבלה אפ\"ה אין להוכיח משם ר\"ח כי דוקא לאלישע שהי' אדם גדול ראוי להקביל פניו כפני שכינה בכל חדש משא\"כ לכל אדם ותפשת מועט תפשת רגל לבד ובזה החילוק אע\"פ שנא' ששבת הנזכר בפסוק הוא שבת בראשית אין להוכיח ממנו לכל אדם אבל רגל נילף ממנו לענין רבו ונילף מינה כי ל\"מ אם רבו בעיר שחייב להקביל פניו אלא אפי' הוא בעיר אחרת והוא יכול ללכת שם ילך ויקבל פניו כמו שמצינו בשונמית ולא יהי' באופן שימנע ממנו שמחת הרגל שעל כיוצא בזה הי' משבח ר\"א את העצלנים ברגל. גם ילך לבקר חולים ולנחם אבלים ולשמש חתנים כי גמ\"ח אין לה שיעור וכל הרודף אחריה מאריך ימים והוא אהוב ונחמד למטה: ויבא לביתו ויסעוד ויהי' לו שולחן ערוך ומוכן במאכלים טובים ומיני מגדים כל א' כפי כחו והשגתו ויגלה שמחת לבו לכל להיות שמח שמחה של מצוה וישמח עמו העניים והאומללים כי זאת היא השמחה האמיתית ויאריך על שולחנו מתוך שמחת לבבו משבח ומודה לאדון הכל הטוב והמטיב אשר הטיב עמנו וגמלנו כל טוב ויעסוק בד\"ת ובעניינא דיומא כי דבר בעתו מה טוב כמו שאמרו חז\"ל ויברך על מזונו מלה במלה בכוונה ומה טוב לרדוף אחר ג' ולברך על הכוס מלא יין ולכוין בו כראוי כי לא כל הימים שוים יש מהם רב האיכות והמעלה וכבר סדרנו בו הסדר שיהי' לאדם ביו\"ט או בשבת:" + ], + "Order of Sefirat HaOmer": [ + "ביום הב' של פסח יתחיל לספור מן הלילה ספירת העומר וצריך שלא יאחר אלא בתחלת הלילה יספור מיד כמו שלמדו מקצירת העומר מהחל חרמש בקמה וכו' ויספור מעומד כמו שלמדו מבקמה אל תקרי בקמה אלא בקומה וראו לומר אל תקרי מפני שהכתוב מיותר כי ודאי קצירת העמר אינו אלא בקמה אלא ודאי הכתוב בא ללמד ענין אחר לענין הספירה שהיא בסוף הפסוק והשמיענו בזה ב' הדרשות שזכרנו ועוד למדו בנין אב מכאן כל מקום שנא' לכם הוא מעומד ונהגו הקהל לספור אחר תתקבל משום דכל הקהל נמצאים בב\"ה וברוב עם הדרת מלך כדמצינו קצירת העומר שהי' נקצר בעסק גדול כדתנן כל העיירות הסמוכו' מתכנסו' לשם וכו' והואיל ואתא לידן נימא בה מלתא. (מנחות פ\"י) מצות העמר לבא מן הקרוב לירושלים לא בכר הקרוב מביאין אותו מ\"מ כיצד היו עושין שלוחי ב\"ד יוצאין מעיו\"ט ועושים כריכות במחובר לקרקע כדי שיהא נוח לקצור וכל העיירות הסמוכות לאותו מקום מתכנסות שם כדי שיהא נקצר בעסק גדול כיון שחשכה א\"ל הקוצר בא השמש א\"ל הן בא השמש א\"ל הן בא השמש א\"ל הן ובין בחול בין בשבת הי' נקצר בג' בנ\"א ובג' קופות ובג' מגלות א\"ל מגל זה אומר הן מגל זה או' הן מגל זה א\"ל הן קופה זו או' הן קופה זו או' הן קופה זו א\"ל הן. בשבת א\"ל שבת זו או' לו הן שבת זו או' הן שבת זו או' הן אקצור א\"ל קצור אקצור א\"ל קצור אקצור א\"ל קצור ג\"פ כל דבר וכ\"כ למה מפני הביתוסים שהיו אומרים אין קצירת העמר במוציו\"ט אלא במוצ\"ש שכ\"כ ממחרת השבת והוא שבת בראשית ורבותינו קבלו שהוא י\"ט הא' של פסח וכן מצינו ביהושע דכתיב ויאכלו מעבור הארץ ממחרת הפסח ומאחר שתלה היתר החדש במחרת הפסח הדבר ברור שהוא המתיר ובו קוצרין העומר קצרוהו ונתנוהו בקופות והביאוהו לעזרה וחובטין בו בקנים או בקליחת של כרוב דברים שאינם קשים כדי שלא יתמעך שעדין הוא רך ואח\"כ נתנוהו באבוב של קלאין שכולו מנוקב כדי שישלוט בו האור אח\"כ שוטחין אותו בעזרה כדי שהרוח מנשבת בו אח\"כ נתנהו ברחים של גרוסות שאין טוחנין דק אלא עבה כדי שלא יעבור הסובין עם הסולת ומנפין אותו בי\"ג נפה זה למעלה מזה ומוציאין ממנו עשרון א' מג' סאין שעורים והשאר נפדה ונאכל לכל אדם וחייב בחלה ופטור מן המעשרות:", + "אח\"כ לוקחין זה העשרון של סלת השעורים ובוללין אותו בלוג שמן ביום י\"ו בניסן ונותנים עליו קומץ לבונה כשאר המנחות ומניפו במזרח העזרה מוליך ומביא מעלה ומוריד ומגישו כנגד חודה של קרן מערבית דרומית כשאר המנחות וקומץ ומקטיר קומץ והשיריים נאכלים לכהנים ואימתי קומצין אותו אחר שמקריבין מוסף היום וכבש העולה הבא עמו קודם תמיד של בין הערבים וכל הקורא ענין קרבן כ\"א בזמן נחשב לו כאלו נקרב הקרבן בימיו. ונחזור לעניננו: ויברך קודם שיספור אקב\"ו על ספירת העומר ובזמן הזה דרבנן הוא והוא לאו דלא תסור צריך שיכוין האדם בספירה זו לטהר עצמו ומחשבותיו להיות מוכן ומעותד ליום החמשים שניתן בו התורה הקדושה וכן עשו ביציאתן ממצרים מתוך כור הברזל מוטבעים באותה טומאה רצוצה וכמעט היו נשקעים בחמשים שערי טומאה שגם את זה לעומת זה עשה האלהים ורמז שיש נ' שערי טהרה וזכה משה כמעט לכולם כן יש נגדם מבחוץ נ' שערי טומאה ונטמא בלעם בכולם וז\"ש ולא קם נביא עוד בישראל כמשה אבל באומות העולם קם כיצד הטומאה אשר מבחוץ השיג בלעם מה שלא השיג אדם אחר כמוהו וישראל בהיותם במצרים נשקעו כל כך ביניהם שכמעט כח הטומאה היתה שולטת בהם שנעשו תחת רשותו וז\"ש אלו לא הוציא אותנו הקב\"ה משם עדיין אנו ובני בנינו מן הטעם הזה שגברה בהם כח הטומאה ונעשו תחת רשותה והקב\"ה בכחו הגדול ובזכרו את ברית אבותינו כביכול הוצרך לנטות זרועו להוציא ישראל מביניהם ומכח הטומאה שלהם זהו שעשה שפטים בהם ובאלהיהם וקרבנו לפני ה\"ס ונתן לנו את תורתו וכדי שנזכור זה החסד הגדול צונו שנספור בכל שנה אלו הנ' יום מיום יציאתנו ממצרים עד יום מתן תורה ויום היציאה אינו מן המנין כי מקצתו עדיין היו ביניהם ויום הנ' אינו מן המנין כי הוא קדש עליון ואין לנו אחיזה בה ובכל יום שאנו באים במספר מכוונים בו לצאת משער א' של טומאה ולהכנס בשער של טהרה בהטהר לבבנו ומחשבותינו במעשינו הטובי' וכן ראוי שלא להסתפר באלו הימים אלא לגדל פרע כל זמן שהטומאה נמצאה אתנו והם כדמיון האשה היושבת על נדתה ז' ימים במספר והיא רחוקה מבעלה עד יבא לה שעת הכושר ותטהר ותתרצה בעיני בעלה ועיניה תלויות לאותו יום אשר תזכה להיות לה נחת רוח עם בעלה כן עינינו תלויות ליום החמשים שנשמח עם נותן התורה ועם תורתו שאין שמחה כשמחת התורה שאין אחריה תוגה והיא עומדת לעד לעולם וצריך שיהי' זהיר שלא יאבד יום א' בלי ספירה ויספור אותו בזמנו הראוי לו ואם שכח יום א' ולא ספר בטלה כל הספירה כולה:" + ], + "Chol HaMoed": [ + "הימים שבין א' של פסח ליום אחרון נקראין חול המועד והטעם מפני שהן חול לגבי א' וז' אבל לגבי שאר ימים מועד איקרו ולכן אין לאדם לעסוק בשום מלאכה לא גדול' ולא קטנ' ולא התירו כי אם דבר האבד ושיהי' נקל לעשות. ולא יאמר אדם כיון שאיני יכול לעשות בהם מלאכה אוכל ואשתה ואטייל ואשמח בהם כי אין זה כוונת הי\"ט והמועדים חלילה להאמין זה והפתאים והסכלים לבם נוטה לסכלות זה אבל האמת לא ניתנו י\"ט לישראל אלא כדי שיהיו פנויים מעסקם ומלאכתם ויעסקו בתורה ובלי טרדה ובלי מחשבה והם ימי רצון ומוצלחים בלמודם לכן אין לאדם לאבד אותו במאכל ומשתה ושינה וטיול אלא כל א' יעמוד במקומו המיוחד לו ויעסוק במה שחננו האל י\"ו בעלי מקרא במקרא בעלי משנה במשנה בעלי גמרא בגמרא ולא מפני זה תענה נפשו אלא יאכל דברים טובים ומוטעמים וישתה כראוי לו ויישן מעט אם בר הכי הוא והרי כל זה עונג לגופו ואח\"כ שאר היום יענג נפשו העגומה אשר היא יושבת כשבויה בגלות ואין מי שיחוש לה ולתועלתה כי כולם פונים לתאות היצה\"ר הגוף הנגוף כי רבים אשר אתו מאשר אתה כי היא יחידה וגלמודה דורש אין לה אשריו ואשרי חלקו למי שנגע יראת אלהים בלבו לדרוש אליה ולבקש עליה לסמוך אותה שלא תפול ביד מבקשי רעתה וזה כל האדם וכל אלו הימים יש בהם תוספת קדושה ויש קרבן מוסף לכל יום וצריך כל אדם ליזהר בו כנ\"ל גם יש בהם תוספת גברא בקריאת התורה ומתוך ענינים אלו נראה שיש בהם קדושה. ואין השכל נותן שניתנה הקדושה בימים לאכול ולשתות ולנהוג בהם מנהג חול והמתנהג בהם במנהג הזה בשגעון ינהג ועתיד ליתן את הדין ומחלל קדושת הימים ומעלתם אבל הענין כאשר כתבתי והחכם עיניו בראשו לשקול כל הענינים כאשר כתבתי כמה פעמים:" + ], + "Order of Shavuot": [ + "בחג השבועות ראוי שישמח בו האדם שמחה יתיר' מפני שהוא יום שנתנה בו תורה לישראל והכל מודים בקדושתו הגדול מקדושת שאר הימים טובים. הכל מודים בעצרת דבעינן לכם והטעם כדי לשמח הגוף שעוסק בתורה ובמצות שניתנו ביום הזה וכן מצינו במר בריה דרבינא דכולא שתא הוה בתעניתא בר ממעצרתא וכו' מטעם זה שאמרנו אין ראוי לענות הגוף ביום זה כיון דבאמצעו' הגוף התורה מתקיימת ואין זולתו קיום וראוי לשמחו ולענגו בשמח' התור' יותר משאר חגים ומעדי' ועכ\"ז אין ראוי למשוך בשמחתו כל היום כי גם הנפש המשכלת צריכה שמחה כי עיקר תועלת הלמוד והקיום תלוי בהבנת השכל להבדיל בין טמא לטהור ובין אסור ומותר ואין שמחתה כ\"א לעסוק בתורה ומצות ובפרט ליל שבועות שצריך האדם לעסוק בה כל הלילה או רובא ובפרט ע\"פ הזוהר שאומר שכל מי שהוא מבני מהימנותא ומבני היכלא דמלכא צריך לעסוק כל הלילה במיני קריאות לקשט הכלה בתכשיטיה להכניסה לחופה למחרת היום הבא, ואשריו ואשרי חלקו הזוכה לכל הכבוד הזה אשר יוצרו כביכול מתפאר ומתקשט בו ואל יקל בעיני האדם הדבר הזה כי האדם הוא שפל ואפל בבחינה א' אבל בבחינה אחרת הוא גדול כח מאד ובידו להעמיד כל העולמות כולם מה שאין כן מלאך משרת יכול לעשות, והוא הנותן כח וחיל כביכול לבורא עולם כדכתיב רוכב שמים בעזרך וגו' וכתיב או יחזק במעוזי וגו' ח\"ו בהפך מתיש כח ומסיג אחור ימינו כביכול כדכתיב צור ילדך תשי וגו':", + "ואח\"כ צריך כל אדם עם היותו קטן מהקטנים והדיוט שבהדיוטות להחשיב עצמו ולהתגדל ולהתנשא על הענין הזה ולומר אולי ע\"י יבא איזה ענין ודבר להפיק רצון הש\"י ואל תהי ברכת הדיוט קלה בעיניו כמ\"ש על ענין ר\"י בן אלישע כ\"ג זלה\"ה וכן אמרו על ענין כיוצא בזה לעולם יעשה אדם עצמו כת\"ח ובהיו' האדם מקל עצמו בעיניו באו' מה אני ומה חיי שיבא תקון העולמות ע\"י או קלקולן פגר מובס שפל ואפל נגד גדולת מעלת השי\"ת כי בחשבו בענין זה יצא תקלה גדולה מתחת ידו בין לו בין לאחרים למי שבראו י\"ו שמתחלל כבודו בקלקול מעשיו: וראיתי מדקדקים שעומדים על עמדם כל הלילה הזאת ועוסקים בתנ\"כ לחבר את האהל להיות א' ועוסקים בתורה שבע\"פ רוב הלילה לקשט את הכלה. וזה הסדר שראוי לסדר בלילה הזאת בתחלה יעסוק בי' מאמרות שבהם נברא העולם. ואח\"כ בי' הדברות שהם כנגדן. אח\"כ בנביאים בענין המרכבה דיחזקאל ואחר כך בכתובים מגלת שיר השירים בזמן ושבחה והיא קישוט חיבת הכלה אח\"כ יאמר מזמור יקום אלהים שמדבר על ענין מתן תורה. ואח\"כ יעסוק בתורה שבע\"פ ויש נוהגין לקרוא האזהרות שסדר ר' שלמה ן' גבירול ז\"ל שהוא כולל מצות עשה ומצות לא תעשה ויש נוהגין לקרוא מנין המצות להרמב\"ם ז\"ל. ול\"נ שיעסוק בסדר נשים אם אפשר לו לקרותו על פה ואם לאו יקרא בפנים כי ראוי הוא להתקשט הכלה בו ויש בו ז' מסכתות וע\"א פרקים והוא מענינא דכלה ואם יש שהות ללמוד יותר ויותר יעסוק בענין המצות כאשר יראה בעיניו ואם יכול להתחבר בחברת אנשי צדק מה טוב ומה נעים שיחשב עמהם להמנות מבני היכלא דמלכא ומשושביניה של כלה כדאיתא בזוהר פרשת אמור ואם אנסתו שינה ינוח ראשו מעט מוטה ולא מושכב כדי שלא יאריך בשינה ויקום בזריזות לעשות מלאכתו עד שיאור היום ויודה וישבח בהשכמה לב\"ה בזמירות ותשבחות לאדון הכל על כל הטוב שהטיב עמנו לתת חלקנו בתורתו ויחדנו לו לעם סגולה מכל העמים ומה טוב חלקנו ומה נעים גורלנו שנקרא שמו עלינו וכתב בתורתו כה אמר ה' אלהי העברים אלהי ישראל ואיך אנחנו טפשים וסכלים טח מראות עינינו מהשכיל לבנו להבין ולדעת את כל הכבוד הזה אשר כבדנו ואשר נשא לנו להבדילנו מעמי הארץ וממשפחות האדמה כי כל א' לאלהיו פנו והם עובדי עכו\"ם ואין לאל ידם להיטיב ולהרע כי גבוה מעל גבוה שומר וגבוהים עליהם ולא כאלה חלק יעקב כי בחר לו יה ישראל לסגולתו ומשגיח עליהם בטובו וחסדו בכל עת ושעה בין לרבים בין ליחיד כאשר עינינו רואות נסים ונפלאות שנעשו עם אבותינו ונעשים עמנו בכל עידן וזמן והכל מאהבתו אותנו בעבור אבותינו ומחיבת כלי יקר וחמדת תורתו התמימה אשר נתנה לנו ונטעה בתוכנו ומצד אהבתה מוסיף אהבה וחבה עמנו נוסף על ברית אבותינו משל לבת מלכים כו' א\"כ ראוי לנו לפקוח עינים עורות ולהביט בארובות להבין ולהשכיל את כל אשר הטיב עמנו בחמדת תורתו ונטע שעשועיו לנטוע אותה בקרבנו לעסוק בה יומם ולילה ובאהבת' נשגה תמיד ואין לנו לפרוק עולה מעל צוארינו חלילה אלא להטות שכמנו לסבול ממדרש למדרש ומב\"ה לב\"ה להיות למס עובד כעבד העובד את רבו בכל לבו ובכל נפשו ובכל יכלתו ואינו מורד באדוניו להסיר עולו מעל צוארו כמ\"ש ביששכר ויט שכמו לסבול וגו' ובכן יצא משפטו לאור והורה הוראות בישראל וזכו בניו ללשכת הגזית ולא יחשוב אדם שהתורה מתגלה לכל הדיוט והדיוט במעט עסק לבד כ\"א יתיצב במצבו ויעמוד על עמדו ויראה ויביט בעניני התורה כמה הם בארכם וברחבם יכיר האדם ערכו ושפל מצבו וכמה הוא נעדר וחסר ולא יתגאה ויתנשא בכתר תורה אחר שלא זכה בה כראוי בשלמות ואפי' למי שעוסק בה יומם ולילה כראוי ותורתו אומנות כ\"ש למי שעוסק בה דרך עראי ואינו עוסק בעמיקתא ומסתרתא אשר הם מים שאין להם סוף ותכלית ראיתי בני עלייה והנם מועטים ומי הוא בדורינו זה שזכה וידע בכל אלה מעשה בראשית מעשה מרכבה וכיוצא ואפי' הנגלות לנו מחלקי הדינים טומאה וטהרה וכיוצא בקרבנות ותורת א\"י מי הוא אשר ישיב בהם דבר דבור על אופניו ודין על מתכונתו הירא מעלבונה של תורה ישכב בבשתו ותכסהו כלימתו לשבת בין תנור וכירים וימרר עצמו בבכי ואנקה ויתאנח בשברון מתנים ויגון ואנחה על פחיתותו וגריעות ערכו השפל לארץ ומגיע עד עפר ולא ירום ראש על כל ענין ודבר לענות עזות עם כל אדם כעשיר אשר מלא ביתו כסף וזהב והוא עני ורש ודל דך ואין לאל ידו כ\"ז צריך החי ליתן אל לבו לנקום נקמ' ה' אלהינו ונקמת תורתו ויחזיק בה וידרוש אותה תמיד ויבקש עליה ולא יפנה אחר עסקיו ועניניו חמדת הבלי העולם ותאוותיו לקבץ ממון אשר לא יועיל ולא יציל ואדרבה יש עושר שמור לבעליו לרעתו וגורם מיתתו ויניח חיי העוה\"ז והבא ועמה עושר ונכסי' וכבוד ממרחק תביא לחמה ואין הדבר תלוי בחריצו' ובהשתדלו' מאמצי כח כי רבים עשו כן ולא הועילו אלא ישאל האדם ממי שהעושר והנכסים שלו ובידו לגדל ולחזק לכל ובמה יתרצה אל אדוניו י\"ו ויקדם פניו הלא בשומו לים התורה חוקה שארה כסותה ועונתה לא יגרע וזאת התורה כבודה בת ממ\"ה הקב\"ה בודאי שמי שישא את בתו לאשה יאהבה וחשקה דבקה נפשו בה ודאי שיתן לו נדוניא ונכסים מוהר ומתן בדמים ולא יחסר לו כל בה כי זה כל האדם וכל העולם כולו לא נברא אלא בשביל זה ובשבילו מתקיים ואין לו להקב\"ה בעולמו וכו' ותהי' זאת נחמתו מצר' החורבן כביכול ואשרי חלקו ומה נעים גורלו המשמח אל יוצרו ומקבל נחת רוח ממנו וממעשיו הטובים עם היות שנותן לו שכרו כפול ומכופל ומה טוב לו היותו עובד עבודה נקיה וטהורה לרבון כל המעשי' ומקבל עליה שכר גדול אשר אין לו ערך ודמיון ועין לא ראתה מלעבוד עבוד' בזויה ומאוסה מלוכלכת בכמה טנופים ומקבל עליה עונש חמור וגמור ועתיד ליתן דין וחשבון על אבוד שעותיו ומי הוא הנער אשר לא ידע למאוס ברע ולבחור בטוב ולאהוב את החיים הנצחיים אחר שהשיאוהו עצה ההוגנת לו דכתיב ובחרת בחיים:", + "יש מי שקורא ביו\"ט של עצרת הה' חומשי תורה כולם ויפה הוא עושה שבה נכללים כל דקדוקי תורה ודקדוקי סופרים והיום גורם לענין זה יותר מבשמיני חג עצרת וצדקה יחשב לו לעטר יום זה בעטרת כל התורה כולה זאת ועוד שמקדש היום הקדוש בקדושה עילאה ולא בדברי חול ואע\"פ שאמרו הכל מודים בעצרת דבעינן לכם יכול הוא לקיים שתיהן כי יש שהות ביום למי שאינו מאבד שעותיו לזה ולזה ויכול הוא לענג נפשו מצד זה וגופו מצד אחר ובלבד שיהי' זריז ומהיר ומי שהוא בעל שכל ובעל נפש יוצא ידי שתיהן:", + "וראוי להכין מטעמים מתוקים ומוטעמים לחכו ביום זה ויש נוהגין בתבשיל של חלב ונותנין דבש עליו לקיים דבש וחלב תחת לשונך והכל לפי מה שהוא אדם ולפי המוטעם לחכו והערב לו ואע\"פ שלא יהי' בשר ויין כי אין הענין אלא לענג עצמו אבל לא בענין שיצטער: ויתפלל מנחה כראוי עם הצבור ואח\"כ יסדר שלחנו ויקבע סעודה ג' וכן ראוי לכל שבת וי\"ט לסעוד בהם ג' סעודות ואעפ\"י דתלתא היום בשבת כתיבי ולא בי\"ט אפ\"ה לא גרע י\"ט משבת לענין זה כיון שהוא לכבוד היום לבד במקום שעושין ב' י\"ט שאין עושין ג' סעודות ביום הא' משום כבוד של ב' וכן י\"ט שחל להיות ע\"ש משום כבודו של שבת אבל בשאר יומי אין למנוע מהם סעודה ג' בין י\"ט בין שבת:" + ], + "Seventeenth of Tammuz": [ + "יום י\"ז בתמוז אירעו לאבותינו ה' דברים הא' נשתברו הלוחות כמו שנאמר וישלך מידיו את הלוחות וישבר אותם וכו' וזו היתה צרה עצומה וגדולה לכל ישראל אם משבירת הלוחות עצמן שהי' כתוב בהם חירות ממלאך המות כמו שאמרו אני אמרתי אלהים אתם וכו' חירות משעבוד מלכיות ואפשר שהוא מן הפסוק עצמו שנאמר ובני עליון כולכם כלומר שולטים בעצמכם ואין רשות אחרים עליכם אבל גרם העון אכן כאדם תמותון כנגד הא' וכא' השרים תפולו כנגד הב' ענינו כמו וכא' השרים תפולו ביד א' השרים וזו רעה גדולה מכלם ודבר הגורם לו עשיית העגל שהיא היתה סבת כל רעתינו ונפילת עטרת ראשנו וניטל הודנו זיונו והדרנו והוא הוא אשר החשיך מאור ענינו והעריב שמשנו וערבה כל שמחתינו. ואע\"פ שעשייתו לא היה ביום זה כיון שנשתברו הלוחות בסבתו נדמה עלינו כאלו היום נעשה ונהפך לאבל מחולנו כמ\"ש וירא את העגל ומחולות וישלך מידיו וכו' וא\"כ ראוי הוא לבכות שתי הרעות כאחד להתאונן על כך: הב' בוטל התמיד ביום זה בבית שני שבכל יום מימי המצור שלא היה להם כבשים מבפנים היו משלשלים קופה של דינרים והיו מעלין כבש לתמיד עד שהרגישו בדבר והעלו להם חזיר ונזדעזעת כל א\"י כולה לא הקריבו תמיד מהיום ההוא והלאה בעונותינו והוא היה יום צרה ותוכחה לישראל כולו: הג' הובקעה העיר כמ\"ש ותבקע העיר והוא היה בחדש הד' בחרבן בית א' והוא תמוז אלא שהי' בט' שנאמר בתשעה לחדש ויחזק הרעב בעיר וכו' ותבקע העיר ובחורבן בית שני היה בי\"ז בו ואחר הבקע העיר אין תקומה לאנשי העיר עוד כי ע\"כ לא היה להם פליטה מרעה ורעב וחוסר כל וא\"כ ראוי הוא להתאונן ככה ביום זה: הד' שרף אפוסטמוס את התורה והוא היה שר יון הרשעה והזמן שגברה יד יון על ישראל חלל את המקדש המעוז והכניס זה הרשע צלם בהיכל ושרף את התורה ושפחה בישא תירש גבירתה בעונותינו שרבו וזו צרה גדולה לאל ית' וית' כביכול ולישראל עמו:", + "הה' הועמד צלם בהיכל ויש חולקים בזה בירושלמי יש אומרים צלם שהעמידו מנשה בימי בית ראשון בהיכל ועליו כתיב במלכים וישם את פסל האשרה אשר עשה בבית אשר אמר ה' אל דוד ואל שלמה בנו וכו' ובד\"ה כתיב וישם את פסל הסמל אשר עשה בבית האלהים וכו' וזאת הנאצה גדולה בעיני המקום מזרע ישראל היה ביום הזה. וי\"א דאותו צלם של אפוסטמוס הוא כנ\"ל שהעמיד צלם ושרף את התורה והנה שתים רעות עשה ביום אחד ולמ\"ד צלם מנשה סבר ששרף את התורה ולא העמיד צלם דאל\"כ במאי פליגי דלמ\"ד העמיד ושרף סבר דצלם מנשה לא היתה ביום זה. והנה אירעו לאבותינו ה' דברים קשים ומרים ביום זה מי הוא אשר נגע אלהים בקרבו בחשבו צרת כל הענינים האלו ואפילו באחד מהם שלא ישב ארצה ויבכה ויתאבל על חילול השם ועל חילול התורה שנעשה ע\"י קלקול מעשינו הרעים וכל א' יתענ' מגוף ומנפש ולא ינהג עדונים בעצמו לא מעט ולא הרבה ולא יהי' תעניתו כמצות אנשים מלומדה וישקול הענינים כולם כאשר הם ויעורר את לבו להתענות מקושי הענינים שאירעו ביום זה ולשוב אל אלהיו בכל לבו ובכל נפשו ויהי' מיצר ונאנח על צרותינו ועל יגוננו ולחלות פני אל יחוננו וינחמנו מאבלינו ואין לבטל תעניתו על שום דבר בעולם אם לא יהיה אונס ניכר כגון חולי שיש בו פיקוח נפש גם יצוה את בני ביתו שיתענו כולם ואעפ\"י שעוברות ומניקות פטורות מן הדין כבר נהגו להתענות וקבעו אותן כבר מכובד הצרות העוברות עלינו תמיד ואין מבטלין אותן מלהתענות אלא א\"כ יש אונס כדאמרן. ואנשי מעשה נוהגין שלא לאכול בשר ולא לשתות יין בליל התענית כדי להתענות ולהתאנח על הצרות וראוי לעשות כן אם לא יראה עצמו חלוש או זקן וצריך כח לסבול התענית שבדבר זה אסור לענות נפשו יותר מן הראוי כיון שכחו לאו בר הכי הוא ועז\"נ אל תהי חסיד הרבה ויזהר לשמור נפשו כדכתיב ושמור נפשך מאוד אבל יש בידו למעט אכילתו ושתייתו ולא יאכל כ\"א שוב נפשו ולקיים גופו בלבד והעושה כן יש בידו זכות ועושה מצוה אקרי וכן כל כיוצא: וכן יש נוהגין שכל ג' שבועות אלו שהם כ\"א יום שיש מי\"ז בתמוז עד ט' באב אין אוכלין בשר ולא שותין יין כ\"א משבת לשבת מפני כבוד השבת ומביאין סמך מדניאל שכתוב בו לחם חמודות לא אכלתי בשר ויין וכו' עד מלאת ג' שבועות ימים:", + "וראוי לכל ת\"ח לנהוג כך אם בידו לעשות שאינו חלוש כל כך כיון שהם ימי הרעה ובין המצרים כבדים לנו בעונות דאיתרע מזלנו ראוי לנו שנחלה עצמנו על כך ולפחד מן הדין כאלו חרב מונחת בקרן זוית וכן אז\"ל ששולט בהם קטב מרירי וא\"כ אין ראוי להשוות אלו הימים לשאר ימי השנה להקל בהם אלא להחמיר ולצער עצמו בכל דבר ואין להכנס למרחץ ולא לגלח ראשו, ולא לחדש בהם שום דבר חדש כגון מלבושים וכיוצא לחתוך וכ\"ש ללבוש: כלל העולה ירחיק ממנו כל שמחה וששון ויאנח ויאבל על חורבן בית מקדשנו ועל הצרות תכופות צרורות ומכופלות שאירעו לאבותינו בימים האלו ועד היום אין אנו נקיים בזמן הזה מצרות ואנחות:", + "משנכנס אב חמור טפי ממעטין בשמחה נ\"ל מלשון ממעטין דאין צריך לומר שלא יעשו דברים של שמחה אלא אפי' השמחה באה מעצמה אין ליקח אותה אלא ממעטין בה ולא יקח אותה בשלמות אפילו מי שאינו מדקדק בשאר הימים שמי\"ז בתמוז עד ר\"ח משנכנס אב צריך למעט בשמחה ולהרחיק כל דבר המביא לידי שמחה כאכילת בשר ויין למדקדקים ורחיצת גופו בין בחמין בין בצונן אם הכוונה לתענוג וכן יש מקומות שמונעין השחיטה לצבור מר\"ח אם לא יהיה יום ה' ויום ו' לכבוד השבת וכן ראוי לנהוג כי ראוי היא בית תפארתנו להצטער על חורבנה תמיד ובפרט באלו הימים המיוחדים לצרותינו בעונות ואפי' ביום ר\"ח עצמו עם היות שהוא ר\"ח והוא יום שמחה שאני ר\"ח זהו שהו' ראש לחדש הפורענות:", + "וגם בו נסתלק אהרן הכהן ע\"ה וכן כתוב במגילת תענית שמת צדיק זה וא\"כ אין לגדלו על שאר הימים מפני שנצטרף עמו האבל הזה נוסף על פורענות החדש וא\"כ מי שקבל עליו שלא לאכול בשר ולא לשתות יין משנכנס אב אפי' יום הר\"ח עצמו הוי בכלל וכן משמע לשון המשנה דכתב משנכנס אב נראה מתחלת ההכנסה דהיינו ר\"ח אבל אם פירש קבלתו או הנהיג עצמו באיסור שאר הימים חוץ מר\"ח הכל לפי מעשיו:  " + ], + "Order of Tisha BeAv": [ + "ערב ט' באב חמור טפי ומי שהחמיר על עצמו בענינים קודם היום הזה צריך להחמיר יותר ויותר ביום הזה והכל לפי קבלתו ולפי מנהגו כיצד אם קבל או נהג שלא לאכול בשר ולשתות יין אבל תבשיל של גבינה ושאר הדברים היה אוכל צריך להחמיר עליו ביום הזה שלא לאכול תבשיל של גבינה ולא של דג ולא כל דבר שיוצא מבעל חי שסוף סוף הוא מוטעם יותר אבל יאכל תבשיל של עדשים בלבד: ומי שנהג עצמו שלא לאכול דבר היוצא מבעל חי מר\"ח אבל היה אוכל תבשיל אחר עט\"ב אפי' תבשיל אחר לא יאכל אלא פירות חיין וכיוצא בהם מירקות ובסעודה המפסקת ישב בין תנור וכירים בפת חרבה וקיתון של מים כמנהגו של ר\"י בר אלעאי זלה\"ה שראוי להחמיר בו יותר: נמצא כללן של דברים שיש מי\"ז בתמוז עד יום ט\"ב ה' זמנים זה חמור מזה הא' מי\"ז בתמוז עד ר\"ח. הב' מר\"ח עד השבוע שחל ט\"ב להיות בתוכו הג' עט\"ב הד' סעודה המפסקת הה' יום התענית עצמו שהוכפלו בו הצרות בעונות ונ\"ל לנהוג בזמנים האלו כסדר הזה דרך קל אפי' לחלושי המזג מי\"ז בתמוז עד ר\"ח ימנע עצמו מן הבשר באמצע השבוע אבל לא מן היין אם היין מחזיק לו יותר כי מניעת הבשר אינו כל כך קשה ואם הוא מרגיש בעצמו שמחליש לו יותר מניעת הבשר ממניעת היין ימנע עצמו מן היין ולא ישתה כ\"א כוס של ברכת המזון שיעור רביעית או רובו ותבשיל שנתבשל בו בשר יכול לאכול כי לא קבל עליו אלא לצער עצמו מן הבשר עצמו. ומר\"ח עד השבוע ימנע עצמו מן היין ומן הבשר עצמו. שבוע שחל ט\"ב בתוכה לא יאכל תבשיל שנתבשל בו בשר אבל יאכל תבשיל אחר ודג וגבינה וכל דבר היוצא מן החי עד עט\"ב ובערב ט' באב לא יאכל תבשיל דג וגבינה ולא כל דבר היוצא מן החי אבל יאכל תבשיל של עדשים בבקר ובסעודה המפסקת אם יש בו כח לסבול אפי' תבשיל לא יאכל אלא כמנהג ריב\"א זלה\"ה או קרוב לו והכל לפי מה שהוא אדם. יום ט' באב עצמו צריך להתאבל בו הרבה מאד כמי שמתו מוטל לפניו ולא ישחק וירבה דברים ואצ\"ל בקלות ראש ושיחה בטלה והוא יום מר ונאנח וארעו לאבותינו בו ה' דברים קשים הא' נגזר על אבותינו שלא יכנסו לארץ וזה היה בענין המרגלים שנא' ויבכו העם בלילה ההוא והוא היה ליל ט\"ב כדמוכח מענין הפסוקי' ושם נאמר חי אני נאום ה' אם יראו האנשי' וכו' ואותה הלילה נקבעה בכיה לדורות מכאן אני אומר שישתדל האדם להוריד דמעות בלילה יותר מביום. הב' שנחרב הבית בחורבן בית א' ואע\"ג דכתיב במלכים בחודש החמישי בז' לחודש בא נבוזראדן וישרוף וכו' צ\"ל שהוא בא בז' ושרף בט' ואף כי נאמר שהתחיל בז' סוף עיקר הפעולה הרעה וחורבן היה בט':", + "עוד אפשר לומר אעפ\"י שנעשה בו מקצת הפעולה מ\"מ חשבינן לו כיון שהוא יום מועד לרעה מזמנים אחרים כאלו נעשה כל הענין בו ביום דמי והוא הוא הגורם וראיה לזה שבבית שני נכנסו בו עכו\"ם בט' לעת ערב והתחילו לשרוף ולא נשרף באותו יום כ\"א מעט מזעיר ורובו או כולו נשרף בי' ואפי' הכי נקבעה הבכיה והתענית ביום ט' מפני שהוא יום המועד ויום הגורם כל הנזק ור\"י בגמרא דאמר אלו הייתי שם הייתי קובעו בי' היינו משום צער החורבן והשרפה שהיה בו אבל הקובעים לא חששו לזה אבל חששו ליום המר והנמהר וקבעו אותו לבכיה. הג' כבר אמרנו שחורבן בית שני נחרב בזה היום ג\"כ כמו שאנו חוששין לחורבן בזה ובזה ובוכין ומתאבלין על כך ג\"כ צריך לחוש לכל נפשות ישראל שנפלו בחרב וכמה חסידים ואנשי מעשה ודם נקי שנשפך הרבה מאד בין בחורבן בית א' בין בחורבן הב' שאין חקר לדם שנשפך בין מחמת הזרים בין מישראל עצמן שנהרגו אלו עם אלו וצריך האדם להתאבל על זה מאד ולהתחנן מלפניו ית' ילבש בגדי נקם וינקום נקמת תורתו ונקמת עמו ישראל מיד קמינו ורודפינו שרדפו אחרינו בכל דור ודור ואותו מזמור לאסף באו גוים וכו' שאו' אותו יום י\"ז יש בו ענין לזה וראוי לכוין בו לאומרו על החורבן וכ\"ז שרוצה לזכור אותו להתאבל עליו. הד' נלכדה ביתר שהיתה עיר גדולה לאלהים של חכמים ושל סופרים ונהרגו בה הרבה מאד מישראל ומרוב ההרוגים לא נתנו לקבורה עד שעשו מהם גדר לכרם גדולה והמב\"ה ברחמיו חס עליהם שלא הסריחו כל אותם הימים עד שגבר יד ישראל ונתנו לקבורה וקברום ועל נס זה תקנו בברכת המזון ברכת הטוב והמטיב שעשה טובה כפולה עמהם שלא הסריחו כל אותו הזמן ועוד שזכו כולם לקבורה. וחורבנה היתה אחר חורבן ירושלים בזמן בית ב' ע\"י מלכי עכו\"ם הרשעה ימחו מספר חיים ובהלכדת ביתר נחשך מאור שמשנו וערבה כל שמחתנו נגזרנו לנו ונפל הגורל על היום המר הזה: הה' נחרשה העיר הוא ירושלים ע\"י מלך א' רשע ממלכי ארם טורנוסרופוס הרשע שחיק טמיא וחרש את ההיכל כולו את כל סביביו מקנאה ותחרות על אותו מקום מקודש והיה יום ט\"ב וכל אלו הה' דברים קשים וכבדים עד מאוד כל אחד מהם לבדו ואצ\"ל כולם כא' וא\"כ צריך כל אדם לפנות לבו ודעתו ביום זה מכל שאר הדברים כולם וליתן מחשבתו ושכלו לחשוב בכל אלו הדברים וכיוצא באלו שארעו לאבותינו ולמרר עצמו וגופו עליהם ולהתאבל ולהתאונן ככל הבא מידו וכל המרבה הרי זה משובח ונקרא בין מלאכי מרום מאבלי ירושלים ויזכה לראות בשמחתה ובנחמתה כדכתיב שישו אתה משוש כל המתאבלי' עליה: כיצד יעשה אחר שאכל סעודה המפסקת בקרקע כאבל יחלוץ מנעליו ויקבל עליו תעניתו ואבלותו וילך לב\"ה וישב במקום האבלים או ישנה ממקומו למקום פחות ובזוי יותר מן הא' וישב דומם קורא בספר קינות או בדברים המעוררים יגון ואנחה מאיזה ספר שיהיה עד שיורידו עיניו דמעות ויתחיל לבכות על חורבן הבית ועל שרפ' התורה וההיכל ועל משוש העיר ויפיה איך היה לשמה ושממה כל העובר עליה ישום ויניע ראשו ואו' הזאת העיר שיאמרו כלילת יופי ועל הריגת כמה חכמים וחסידים בתוכה וכמה תינוקות של בית רבן וכמה עוברות ומניקות עם יונקי שדים וכל היודע לייליל ייליל היודע לומר קינות יקונן בין כתובות על ספר בין מאליו כפי חכמתו אשר נתן אלהים בקרבו ומצוה היא על כל אדם לחבר קינים והגה והי ולומר אותם ביום המר הזה וצדקה יחשב לו ונקרא מאבלי ירושלים ומקדושיה ומי שאינו בר הכי לחבר יעסוק במה שחברו אחרים. ויתפלל תפלת ערבית בכובד ראש והכנעה ויאמר נחם ה' וכו' ויכוין בו היטב ויתחנן לפניו ית' וית' יאמר די לצרותינו וינחמנו מאבלנו כי עת לחננה ואחר י\"ח יאמרו קדיש וישבו לארץ כל העם ויקוננו הכל כפי כחו או א' אומר וכולם עונים אחריו ולא ירימו קול אלא יהי' קולם מר ונשבר נמוך בילל' ואנחה שכל מי שישמע קולו ישבר לבו ויעורר הבכי ובאחרונה קורין מגילת איכה בשברון מתנים ובחלחלה וכל מה שאפשר למעט בנרות ימעטו כי רבוי הנרות משמח את הלב אלא כיצד יעשה ידליק כל א' נרו ויועיל לו ולאחרים סביביו וכן יעשה אחר רחוק ממנו עד שימצא בכל ב\"ה ג' ד' נרות בצמצום ובהכרח כדי שיקראו כולם המגילה ואחר שיקראו המגילה יכבו כל הנרות וישאר אחד כדי שיראו מה שיעשו ויתעכבו בב\"ה כמי שיושב ומשמר אבלותו כל א' כפי מקומו וכפי יכלתו וילך לביתו במרירות לב ובאנחה בכובד ראש ולא ידבר כ\"א בשפה רפה ואפי' שלום לא יענה כ\"א למקפיד ובשפה רפה ולא ישכב בכר ובכסת כשאר הלילות דצריך שתשתנ' הלילה הזאת לצער ועינוי אבל מכל יגון הלילות כמו שנשתנה ליל פסח מכל הלילות לשמחה וטובה מכל הלילות אלא כיצד יעשה אם איש בריא הוא דיכול לישכב על גבי קרקע יפרוש מחצלת וישכב עליה וישים אבן תחת מראשותיו ואם לא נסה באלה וירא שמא יזיק לו יישן על גבי מטה או ספסל ולא יפשוט בגדיו כולם כשאר הלילות לענג נפשו אלא יכסה עצמו בלא סדינין ושמלות כי לילה א' היא לצער עצמינו בכל האפשר על חורבן בית תפארתנו והכל לפי מה שהוא אדם כמו שכתבתי ומפני זה לא דברו בענינים אלו בגמרא ואפילו מאן דאמר לכפות המטה לא הודו לו מפני שאין לו לגזור על הציבור גזירה שאין רוב הציבור יכולין לעמוד בו אבל דברי אלה הם למי שיכול לעמוד להכניע יצרו וגופו לשמי' ואולי תהא ארכ' לשלותו כ\"ש שאין הדברים האלו יוצאין מן הראוי לכל אדם לעשות או לרוב כי קרובים המה לכל אשר יחפוץ ביקר המלך:", + "אחר שינוח ראשו יקום בזריזות לב\"ה לשוב אל שקו ואל תעניתו וינהג בעצמו ביום כדרך שאמרנו בלילה ויהיה לו מקום מיוחד שיקבע לו בכל זמן האבל ויש מדקדקים שאינם יוצאים כל היום מב\"ה ויפה הם עושים כדי שלא יסיחו דעתם מן האבילות בעניני דעלמא דכיון דיום זה המר נקבע לאבילות בכל שנה ושנה אין לבטל אבלותו על שום דבר בעולם ואפי' בת\"ת ולא בעסק מצוה אם לא יהיה דבר של צרכי רבים שאין לך דבר שעומד כנגדו אבל שאר כל הדברים אין לעסוק בהם כלל ואפי' העומד בבה\"כ לא יפנה לבו ומחשבתו לספר עם חבירו משום ענין כ\"א מעניני גלות ירושלים וחורבן הבית או מעניני הצרות והגזירות שעברו על ישראל דברים שישברו את לבו וינמיכו את רוחו בענין שלא יסיח דעתו מהאבילות כלל:", + "ויש נוהגין לשחוט בשר ולעסוק בצרכי אכילה מחצות ולמעלה והיינו משום עגמת נפש שאין רוב הציבור יכולין לעמוד אבל יחידי סגולה נוהגין שלא לאכול בשר באותו לילה וראוי הוא כיון דאיתא בגמרא דרוב ההיכל נשרף בי' ומפני כך יש נוהגים להתענות ט' וי' לפחות מי שאינו מתענה יענה עצמו במניעת אכילת בשר שאין אכילתו מעכב כ\"כ לחיי נפש וצדקה יחשב לו להעלות על לבו חורבן הבית ולהתאונן על כך כמו שביארנו למעלה:", + "בשעת מנחה נוהגין לקום מעל הארץ לשבת ע\"ג ספסלים במקום גבוה והוא להראות נחמה באבלנו בו ביום וע\"ז אומרים פסוקי נחמה ומתעטפין בציצית ומניחין תפילין שנקראים פאר מה שאין עושין כך בבקר משום אבילות וכן אין נופלים על פניהם כל היום כולו להראות אותו כיום מועד שמובטחי' אנו שיהפך אבלנו לששון ולשמחה כדכתיב לשום לאבלי ציון פאר תחת אפר וכו' אבל שאר הענויין אין מבטלין אותו כל היום כלל: וכשמוציאין ס\"ת מוצאין אותו בכסות שחור בזוי שלא בכבוד התורה התמימה ומיללין בקול יללה גדולה ומרה והענין הוא כי צריך כל אדם לדעת שהתורה עצמה היא חוגרת שק ומיללת ומקוננת על היום המר הזה אשר בו נתחללה וכבודה בקלון הומר ושקצוה כטומאת הנדה ומי הוא אשר יראה ויודע החרפה הזאת שבאה לתורתנו הקדושה על ידו עד שהיא מקוננת ועושה מספד כתנים ואם כן אנחנו היכן נוליך את חרפתנו ואין נשכבה בבשתנו בעשות את כל הרעה הגדולה אשר עשינו ועשו אבותינו עד שגרמנו כבי' גלות לשכינת עוזנו וחורבן לבית תפארתנו וחרפה וכלימה לתורת ה' עטרת ראשנו וראוי בעת הזאת להגדיל המספד הרבה מאד לכל מי שיש לו עינים לראות ולב להבין ולדעת את כל אשר הרבינו לפשוע ולהרבות אשם עד שחרה אף ה' בנו ובתורתו עד לאין מרפא כאשר עינינו רואות וכלות ונתארך הגלות כ\"כ ועוד ידו נטויה ומתחדשי עמנו צרות רעות ורבות ואין איש משים על לב לקרוא בשם ה' ולקבץ ולאסוף את החרדים אל דבר ה' בכל עיר ועיר ובכל מדינה ומדינה לאמר עד מתי יהיה זה לנו למוקש יש לנו עינים ואין אנו רואין את הצער הגדול הזה הבא עלינו ונחלל שם אלהינו הלא אלהינו ית' וית' מלא רחמים וארך אפים ומדתו להטיב עם בריותיו וכ\"ש עם עמו ישראל אנשי סגולתו ובני בריתו זרע עבדיו אברהם יצחק ויעקב עליהם השלו' כ\"ש כי אליו כביכול מגיע צרותנו כדכתיב בכל צרתם לו צר ואיך יתכן שיהיה הוא הרוצה בכל הרעה הגדולה הזאת חלילה אין זאת כי מאד צר לו הענין הזה והוא כביכול מתאונן ומתאבל על ככה והוא מחכה ומצפה מתי תהיה ישועתנו ויוציא אותנו לאור כמו שנא' ולכן יחכה ה' לחננכם וכו' ומי מעכב על ידו הלא הוא המשדד מערכות השמים מהעדה מלכין ומהקים מלכין משפיל ומרים וכרצונו יעשה בשמים ובארץ ואין מי יאמר לו מה תעשה ומה תפעל כי כל דיירי ארעא כלא חשיבין וכל צבא השמים נרתעין מפני זעמו ומתאוים ומשתוקקי' לעשו' דברו כמ\"ש גבורי כח עושי דברו כלומר אעפ\"י שהם גבורי כח יש להם ממשלה וגבורה בתחתונים שכל א' שולט על אומותו עכ\"ז עושי דברו משועבדים הם תחת ממשלתו ומאמרו ואם הם גבוהים הוא גבוה עליהם כמ\"ש כי גבוה מעל גבוה שומר וכו' וא\"כ מי מעכב שורת הדין מעכבת כי הוא הצור תמים פעלו וכו' והוא כתב בתורתו התמימה אם בחקתי תלכו וכו' ואם לא תשמעו וכו' ואם הביא עלינו את כל הרעה הגדולה הזאת בדין וביושר היה כי אנחנו עזבנו אותו ואת בריתו והוא ג\"כ השליכנו מעל פניו כדת וכשורה ואם יבא עתה ברוב רחמיו כי נכמרו עלינו לקרבנו אליו יש למה\"ד פתחון פה שח\"ו עושה תורתו פלסתר דכיון דעדיין אנחנו ובנינו מוטבעי' בבוץ רגלנו ולא שבנו עד ה' עושנו אין דת ודין נותן שתעל ארוכה למכתנו אלא אדרבא לספות חרון אף ה' על שונאיהם של ישראל שהוא מבקש אהבתנו ואנחנו מתרחקים מעליו אלא שהוא מרחם עלינו כאב על בנים ואע\"ג דאנו סוררי' בנים אנחנו ואינו מונע ממנו כל דבר וענין בהיותנו בגלותינו וכמ\"ש ואף גם זאת וכו' והוא עונה אותנו בכל קראנו אליו וא\"כ איך לא יעורר כל אדם את לבו לומר בשלנו הרעה הגדולה הזאת נחפשה דרכינו ונחקורה וכו' ואיש את רעהו יעזורו לשוב אל ה' אלהינו ואיש את שקוצי עיניו ישליכו ואת גלולי יצרו הרע יעזובו ויבחר בדרך הטוב אשר צונו אלהינו ללכת בה ולא איש א' ולא ב' יעשו זאת כי מה תועלת לעם בשוב היחידים כי התועלת להם לבדם ומה בצע לתשובה אחר שרוב העם אינם חוזרים בתשובה אלא כל ירא וחרד את דבר ה' צריך לאסוף אנשים ריקים ופוחזים אשר לא ידעו את משפט אלהי השמים זה עשרה וזה עשרים ולדרוש להם את הדרך ילכו בה ואת המעשה אשר יעשון ולקרבם אל אביהם שבשמים ובזה תעלה ארוכה ומרפא לכל מכותינו ולצרותינו ויתקדש ש\"ש בין המרובים ובין היחידי' והמעוטים הנשארים בהם יראו וכן יעשו ואלו המחזיקים בדת להקימה ולהרימה הם הנקראים עמודי שמים והם מצוקי ארץ והם המעמידים את כל העולם כולו ויש להם זכות כמרע\"ה בדורו אשר זכה וזיכה את הרבים והם המוציאים יקר מזולל ויש מאין והם שותפין לבורא ית' בבריאת העולם ובהעמדתו אבל לומר כל א' רב או רבן שלום עליך נפשי ולהסגר בתוך ביתו ללמוד או לעסוק בחפצי שמים לא זו הדרך הרצויה בעיני ה' כי אינו דומה הזוכה לקנות לעשות נפשות הרבה ולקרבן תחת כנפי השכינה כמו שהוא מזכה את נפשו יחידה ואחרים בהמות ירעו ומי יודע אם עתיד ליתן דין וחשבון על ככה אחר שהיה בידו להשיב רבים מעון ולהציל לקוחים למות מרוב רשעתם ולהחיות את נפשם בחנו ובחסדו אשר חננו ה' ולא עשה הנה גרם את כל הרעה אשר תבא ח\"ו אחר שלא הזהירם וז\"ש ע\"י יחזקאל הע\"ה ולא דברת להזהיר רשע מדרכו הרשעה לחיותו הוא רשע בעונו ימות ודמו מידך אבקש וכתיב וממקדשי תחלו ואז\"ל בגמרא אל תקרי וממקדשי אלא וממקודשי ואע\"פ שלא היה בידם למחות שהרי אמרו ז\"ל אם לפניך גלוי לפניהם מי גלוי כו' עם כל זה כביכול חזר בו ונגזרה עליה' הגזיר' והתחילה הפורעניות מהם כדכתי' וממקדשי תחלו ויחלו באנשים הזקנים אשר לפני הבית: וזה היה דרך כל החסידים הראשונים אשר היו מקהילים קהלות ברבים לדרוש להם את דבר ה' את חקיו ואת משפטיו ומורה להם את הדרך ילכו בה ונמצא זכות כל אותם תלמידים או אנשים הנאספים עמו תלוי באותו רב או רבן ושכרו גדול במאד מאד שכר שאין לו ערך וקצב' אשר עין לא ראתה וזה ענין הדאגה והיגון אשר צריך האדם הירא להיותו דואג יום ט\"ב על חילול השם וחילול תורתו וחורבן ביתו וביזת עמו ושפלות כל הזמן הזה הארוך והנמשך ולא עלתה ארוכה למכה הגדולה הזאת ומתוך כך יתן את לבו להשגיח בענין זה ולבקש ולחפש לדרוש ולחקו' איזה דרך נעלה ונצליח בענין זה ואין דרך אחר ארוכה וקצרה אלא זה שכתבתי ובזה צריך אדם להשגיח ולרדוף אחריו ואם לאו בר הכי הוא ישתדל לפקוד ולצוות למי שהוא בר הכי שיעשה וכל הזכות תלוי בו כי הכל הולך אחר המעמיד:", + "אחר שהתפללו מנחה אם לא הגיע עדיין זמן ערבית לא יצא מב\"ה אלא יתעכב שם ויאמר המזמורים המשברים את הלב ומעוררים תשובה ובהגיע זמן ק\"ש יקרא ויתפלל כשאר לילות ובצאתו יברך על הלבנה ואע\"פ שהוא יום י' יעכב הברכה עד הלילה הזה אחר שהוא בתענית ובשברון מתנים מתאבל על חורבן ירושלים ראוי ודאי הוא להקביל פני השכינה משאר לילות וכן נהגו וילך לביתו ויקבל תנחומין על אבלותו ויאמין באמונה שלימה שאלהינו ית' וית' ינחמנו מאבלנו כאשר הבטיחנו ע\"י נביאיו ומעתה יעסוק בעסקיו ובחפצי שמים אבל לא ישכח אותו מלבו כדכתיב אם אשכחך ירושלים וכו':" + ], + "Order of Fifteenth of Av": [ + "יום ט\"ו באב ראוי להתנהג בו בשמחה וששון כמו שאמרו במשנה לא היה י\"ט לישראל כט\"ו באב וכי\"ה וכו' ובו כלו מתי מדבר שכל שנה ושנה היו מתים במדבר על אותה גזרה שנגזרה עליהם שימותו במדבר ואל יכנסו לארץ ט\"ו אלף ואעפ\"י שמיתתם היה מט' באב לט' באב ואותו ט' באב של שנת המ' לא מתו כמו שאמרנו בגמרא שהיו נכנסים לתוך קבריהם והמתים נשארים במקומן וחיים עולין ואותה שנה כולם עלו כבר אמרו שסוף סוף לא היו מאמינים בעצמן עד שבא ט\"ו לחדש וראו הלבנה במלואה אז שמחו כולם והאמינו שפקד ה' אותם לטובה ונסתלק החרון אף מהם ועשו אותו י\"ט לנו לשמוח בו על זה אמרו בטל החפר שהיו חופרים קבריהם בידיהם עוד נשמתו בו. על ענין ירבעם בן נבט שהושיב שומרים בדרכים שלא יניחו לישראל לעלות לרגל כמו שאמר להם אלה אלהיך ישראל והיה להם צרה גדולה ובימי הושע בן אלה ביטל אותם שומרים והכריז שכל הרוצה לעלות יעלה והקשו בירושלמי כיון שכל אותה טובה עשה לישראל איך עלה עליו שלמנאסר מלך אשור ותרצו משום שהיה לו להכריז כל העם יעלו לרגל והוא לא אמר אלא כל הרוצה לעלות יעלה ושמט את הקולר מצוארו ותלה בצואר הרבים ואותו היום שביטל אותו יום ט\"ו באב היה וכל העם שמחו שמחה גדולה. ובו הותרו שבטים לבא זה בזה והענין הוא שהכתוב אומר ולא תסוב נחלה ממטה אל מטה כי איש בנחלתו ידבקו מטות בני ישראל ומן הפסוק הזה נראה שאין נושאין נשים כ\"א כל א' משבטו שאם ימות יקח בנו נחלתו מתוך שבטו ולא יצא נחלת אבותיו אל שבט אחר אח\"כ דקדקו בפסוק אחר דכתיב וכל בת יורשת נחלה ממטות בני ישראל וכו' וכי איך אפשר לבת לירש שני מטות אלא ודאי שהיה אביה משבט א' ואמה משבט א' ויורשת להם א\"כ נראה שיכולה הבת להכנס בשבט אחר ומכאן הותרו השבטי' לבא זה בזה והיה להם בזה שמחה גדולה ובו הותר שבטו של בנימין לבא בקהל והיה שמחה לכל ישראל בזה ומקרא קראו וקרבוהו:", + "עוד הביא הירושלמי שבו זמן קיצוץ יפה לעצים שכל עצים הנקצצים בו אינם עושין מאכולת כולן כשרין למערכה וגמרא דידן פליג שאו' יום תבר מגל שבו פוסקין מלכרות עצים עוד שכבר תשש כחה של חמה ליבש ועושים תולעים ופסולין למערכה ואפשר לישב שניהם שעד אותו יום ואותו יום בכלל היו העצים יפים וטובים מכאן והלאה לא היו כורתין עוד. ובו נתנו הרוגי ביתר לקבורה ונתבטל הגזרה של אותו רשע שנתנו גדר לכרם וראה ה' בענים וזכו לקבורה ומכל אלו הענינים שארעו ביום זה צריך לתת שבח והודאה למקום י\"ו ששמחנו וגם אנחנו נשמח בו מעט וצריך להרחיק יגון ואנחה ממנו." + ], + "Order of Chodesh Elul": [ + "ר\"ח אלול צריך כל אדם לעורר אל לבו לפשפש ולחפש מעשיו ולשוב אל ה' אלהינו כי הוא זמן רצון לקבל תשובה בין של יחיד בין של צבור כי הם ימים שנתפייס הקב\"ה על מעשה העגל כשעלה משה למרום במ' ימים האחרונים ונהגו באלו הימים להרבות בסליחות ותחנונים ולקום באשמורת הבקר כל מקום כפי מנהגו וכבר נתפשט המנהג לקום בכל לילה שעה א' או ב' קודם אור היום ומסדרין סליחות עד הבקר כל א' כפי כחו ועל זה החדש נאמר אני לדודי ודודי לי ר\"ת אלול שהקב\"ה מבקש אהבתנו וימינו פשוטה לקבל שבים:", + "ערב ר\"ח ראוי לכל אדם להתענות ולא גרע מכל ערב ר\"ח שרוב אנשי מעשה מתעני' והוא מסוגל לתענית ובפרט ע\"ד האמת הוא יום ראוי ומוכן לתענית וכ\"ש בערב ר\"ח זה שהוא סוף כל השנה ועתיד לעמוד בדין על כל מה שעשה כי בלי ספק יעמדו למספר בין השגגות והטעיות והאונסין שעברו עליו זולת הזדונו' והמרדים והפשעי' שמועטים הם הנלכדים בהם ירבו מלמנות ואיך יוכל לעמוד לפני יוצר בראשית במשא הכבדה זה בהיות לפניו ספרי חיים וספרי מתים פתוחים והוא עומד על כסא דין וכל דרכיו משפט איך לא ירתת ולא יפחד כל היודע זה ויכין עצמו מכל קודם לכן שלשים יום כמ\"ש בענין כל המועדות שואלין ודורשין קודם ל' יום שכבר חל עליו חובת המועד בכל חקותיו ובכל משפטיו כ\"ש במועד הזה שהוא כולל ענינים רבים בין עניני אדם היחיד שצריך לשוב ממעשיו ולחפש דרכיו שעתיד לעמוד בדין עליהם ובין בעניני העיר אשר הוא דר בה בין דין כל עיר ועיר ממלכה וממלכה בין דין כל העולם כולו בכללו ועל כל ענין וענין יש להם גזר דין מתוחה אם לטוב אם למוטב גם על השנה מה יהיה בסופה ועל כל אלו הענינים צריך כל אדם לעורר את לבו ל' יום קודם ר\"ה והוא מר\"ח אלול לבער את החמץ שיש בתוך קרבו בחורין ובסדקין ולא יניח ממנו לא מעט ולא הרבה שכבר חל עליו חובת ביעור ובהיות כי הענין רב מכל ימות השנה ואין המלאכה לא ליום ולא ליומים צריך להתחיל ולבער ל' יום קודם לקיים מעט מעט אגרשנו וכולי האי ואולי ונוכל לטהר עצמינו באלו הל' יום ומפני זה נהגו להרבות סליחות ותחנונים כנ\"ל ולא די בזה כי צריך כל אדם לטהר עצמו באשר הוא מכיר את מעשיו מי בתעניות מי במלקיו' מי בעשות צדק' ומשפט מי בעסוק בתורה יומם ולילה כי היא משולה לאש ומטהרה כאש מי בתפלות ותחנונים ודמעותיו על לחיו הכל לפי מה שהוא אדם וכל זה בל' יום הקודמים אבל בהגיע ערב ר\"ה אין זה צריך בשש וצריך כל אדם בין גדול ובין קטן להתענות בו ולהרבות צדקה ומשפט ולהתפלל ולהתחנן לפני אלהיו ית' וית' יקבל תפלתו בחמלתו ותשובתו בחיבתו שיש לו עם בריותיו וצריך לבער החמץ שיש בו ולשרפו שלא ישאר ממנו למחר וכשיעמוד בדין ימצא מנוקה ומשופה ואין פוצה פה ומצפצף עליו ובכן יצא לאור משפטו ואשריו ואשרי יולדתו של הזוכה בכל שנה ושנה לטהר עצמו בענין זה ולא ישאר חובות ודקדוקים משנה לשנה באופן שכשיפטר מן העולם הזה לא ימצא אחריו נושה ובידו לא דבק מאום ותעלה נשמתו למקום מנוחתה בלי שום מעכב ומסרב ביד' אלא אדרבא תמצא מלאכי מרום יעלו עמה ללוותה ממקום למקו' ויפתחו לה שערי צדק שתעלה במעלות למקום שממנו חוצבה כל א' כפי ערכו. א\"כ מכל אלו הענינים צד מוכרח התענית והתשובה ער\"ה ואין ראוי לכל אדם למנוע עצמו ממנו ולומר אינו מן התעניות שגזרו עלינו ולמה לי לעשות כי הד' תעניות שגזרו עלינו לא היו לענין תשובה בלבד אלא שצריך כל אדם ואפי' יהיה צדיק גמור להתענות באלו הימים כדי להעלות על לבו הצער שעבר על אבותינו בימים ההם ולהתחנן לפניו ית' וית' ישוב ירחמנו ישיש עלינו לטוב כאשר שש על אבותינו וישיב עטרה ליושנה וישם עיר על תלה וארמון על משפטו ישב אבל לא לענין התשובה גזרו התענית כי זה תלוי בכל דור ודור כפי מה שהם ולכל יחיד ויחיד כפי מעשיו כך צריך שתהיה תשובתו ואין שייך בזה גזרה כי מי הוא אשר יש לו עינים לראות ולב להבין אשר לא יראה ולא יבין התועל' אשר מגיע אליו בשובו ממעשיו הרעים וממעלליו אשר לא טובים להתקרב ליוצר בראשית אשר נתרחק ממנו בקלקול מעשיו ובידו להתקרב אליו בהיותו קרוב ואע\"פ שהיו ימים הנמנעים ממנו מהתענות בהם ראוי לאדם בעל תשובה בראות מעשיו הרעים לומר אני אתענה בהם אולי שיועיל כי אם דברו חכמים שלא להתענות היינו למי שאינו צריך להתענות שהוא מכלכל מעשיו במשפט ודי לו בתענית א' בשנה והוא י\"ה שהוא זמן כפרה לכל אבל מי שהוא מלא תועבות ונאצות גדולות ועצמו פשעיו מספר כל השנה לא יספיק לו ואפי' שיכנסו בהם שבתות וי\"ט כי מה מנוחה גדולה מזו יש לו לאדם כ\"א להתקרב לפני ממ\"ה הקב\"ה יוש\"ל ומה לו לבקש שמחה מועדי' וי\"ט יותר מזו שהוא שמחה גדולה ויתרה לנפשו העלובה והעגומה יחידה בת מלך שבויה בין כמה זאבים והגוף הנגוף החוטא כיון שלא זכה לשמחה ולא ישמח אלא יתאבל ויתאנח על כל הרע אשר עשה וזו היא שמחתו אם בעל נפש הוא הלא אתה רואה הרואה חלום בשבת הזהירו אותו שיתענה ולא ישמח ומפני זה בטלו מצות ענג שבת מפני תעניתו הלא הוא מפני שכיון שהראו לו חלום אשר לא כן לא מפני כושר מעשיו אלא שנמצא עולתה בו והראו לו מן השמים שיש מקטרגים כנגדו וצריך הוא לשוב ממעשיו כדי לבטל המקטרג ויתענה ויכוף כאגמון ראשו ולא יתענג כלל אלא ישב ודומם וזו היא שמחתו וענוגו בהיותו זוכה לענג גדול בביטול הענג הזה ובשקול זה אנו מתירים אותו להתענות: גם מי שרואה את עצמו מובדל ומרוחק מאת אלהיו ית' מצד מעשיו הרעים ודרכיו המקולקלים ועתה בא לשוב לדרך הטובה והישרה ולהתקרב לפני חנון המרבה לסלוח והוא אינו יודע את עתו אם יניחו לו לשוב תשובה שלמה ראויה לכובד עונותיו ופשעיו ומקבל עליו להתענו' ימים אחדים והיו בהם שבתות וי\"ט אין בזה עון ואשמה אלא אדרבה צדקה תחשב לו וזכות שמזכה את נפשו העגומה לטהרה לשוב אל בית אביה כנעוריה ויש להביא ראי' אע\"פ שאינ' צריכה ממר בריה דרבינא דהוה כל שתא יתיב בתענית' בר ממעצרתא ופוריא וכו' נראה שלא היה חושש על שום יום של ימות השנה כ\"א על אלו מן הטעם שאמר שם בגמרא אבל כל שאר הימים לא היה חושש לכבודם ולשמחתם שכוונתו היה לשמים והוא סברא נכונה למי שהוא בעל שכל ושוקל הענינים כאשר הם ואין כאן מקום להאריך:" + ], + "Order of Erev Rosh HaShana": [ + "ונחזור לעניננו שצריך האדם להתענות ערב ר\"ה ירא וזוחל בכובד ראש והכנעה מן היום האיום הבא עלינו אשר כל יושבי תבל עוברין לפניו כבני מרון ואינו יודע איך יוצא דינו. וילקה מלקות מ' כי ודאי יועיל אע\"פ שבטלו סנהדרין ומיתתם ועונשם סוף סוף נעשה מן הבא בידינו כי סגולה היא לענינים האלו שיועילו ויצילו בהכות בהם ע\"ג האדם ועל לבו בפני ג' מישראל במקום ב\"ד לכן לא ימנע האדם ממנו והמהתל מן הלוקי' עד\"ז לא יפה הוא עושה אלא אדרבא מונע עצמו מטובה ובז לדבר יחבל לו ואע\"פ שאז\"ל יטול צפרניו ויגלח וילבש לבנים ויתעטף לבנים להראות שיצא בדימוס ואין אופי' של אומה זו כאומה אחרת כו' אין הענין הזה שישמח האדם ויגיל וישליך את רוע מעשיו אחרי גיו ויבטח במקום שיוציא לאור משפטו. חלילה למאמין כן אלא ודאי יהי עצב וסר וזעף על חטאתיו ויתענה עליהם מקודם לכן ויבקש עליהם מלפני אלהינו י\"ו שהוא מקבל שבים ומוחל וסולח ואחר שיעשה מעשה הראוי לו יעשה מעשה כמו שמובטח לו שיצא משפטו לאור וילבש לבנים ויעשה כל מעשה המראה לבני אדם שמחה וששון ובפרט לעיני האומות שיכירו וידעו אהבתו של אלהינו י\"ו עמנו מכל אומה ול' אבל סוף סוף צריך שלבו יהיה נכנע נשבר ונדכה בתשובתו הגדולה מחכה ומקוה רחמי שמים כי רבים הם. ומ\"ש במדרש ערב ר\"ה הגדולים מתענין משל למדינה וכו' שנראה משם שאין צריכין להתענות אלא הגדולים היינו לענין חיוב כללות העם או כללות המדינה החייבת סך ידוע מוטל על הכל והגדולים באים לרצות ולפייס ובעבורם מוותר להם אותו סך המוטל עליהם דומה למשל הנז' שם אבל לענין חיוב המוטל על כל א' וא' אין בקשת הגדולים מועיל אלא החייב עצמו צריך שיבקש וירצה וישים פניו בקרב והלואי שיועיל לו בענין הצלתו. גם צריך שיטהר עצמו וגופו ממש שירחץ ויטהר ויטבול במי מקוה אע\"פ שאין דרכו בכך כל השנה ביום הזה הנורא צריך עכ\"פ לטבול ולהשליך מעליו כל הטומאות וכל המחשבות זרות שנתדבקו עמו כל ימות השנה ובכל רגל ורגל חייב אדם לטהר עצמו ק\"ו בר\"ה שצריך האדם לחפש אחר הטהרה והקדושה להתיצב לפני אלהיו י\"ו מן הבא בידו וכדי שתעלה לו טבילתו עד המחרת היה נראה לי ראוי וכדאי שלא לשמש מטתו בלילה הזה ובפרט מי שאינו מוכרח לה ומי שצריך לה יחזור ויטבול בשחרית כדי שימצא בטהרה בשעת הדין כמי שעומד ומצפה לרחמי שמי' הגדולים דלכ\"ע אין דנין אלא ביום: וילך לב\"ה מבעוד יום מכוסה לבני' ומעוטף לבנים ממתין ועומד לקדושת היום ומתפלל ומתחנן לפני אלהיו תכלה שנה וקללותיה ותחל שנה וברכותיה ויתחיל להתפלל ערבית בכוונה מלה במלה וטוב לו למנות ברכותיו א' לא' כדי להשלים ק' ברכות כראוי ובפרט בימים נוראים האלה מיוחדים מזמן לזמן ימנה אותם וישתדל לכוין בהם:" + ], + "Order of Rosh HaShana": [ + "ולהיות תפלת הימים האלו משונות בנוסח' ובענינים צריך לכוין בהם יותר מן הראוי וכשמתחיל להתפלל יכוף ראשו כאגמון וישפיל עיניו למטה ולא יגביהם עד שישלים תפלתו ויהיו עיניו למטה ולבו למעלה וכן בכל הי' ימים שבין ר\"ה לי\"ה שהימים האלו צריכין להיות מובדלים ומופרשים בקדושה ובטהרה מכל ימות השנה ולא יגביה קולו בתפלתו שלא יראה מקטני אמנ' וגם שלא יטריד לאחרים ואין ראוי להרים קול כלל אלא יחתך התיבות בפיו ובשפתיו עד שישמעו אזניו מה שמוציא מפיו ודי לו עם כוונתו:", + "ולענין קריאתו בסדור, הכל לפי מה שהוא אדם אם הוא יכול לכוין שלא בקריאת כתב ושגורה תפלתו בפיו כראוי ומכוין במלותיו ואינו פונה לבו ומחשבותיו אנה ואנה טוב לו שיחבק זרועותיו זה על זה ויעמוד ביראה ואימה כעבד לפניו אדוניו אז טוב לו ואם יש לו איזה מונע מהתפלה ע\"פ או שאין תפלתו שגורה בפיו כ\"כ ובכן נטרד במחשבתו ונכשל בכוונתו יקח סדור בידו ויהיו עיניו פתוחות להביט בו ואזניו קשובות לשמוע מלותיו ויכין לבו לכוין כל מה שמוציא בשפתיו ואין חשש בכך וכן נוהגין רוב העולם להתפלל אלו הימים מתוך הסדור עם היות שהדרך הא' נ\"ל יותר נכון למי שיכוין בו. ובצאתו מב\"ה ילך לביתו וישמח לבו ויבטח בהשי\"ת ויקדש בלב שלם ובנפש חפצה וירחק ממנו כל יגון ואנחה שלא ליתן פתחון פה למקטרג כי אין לו מקום אלא במקום יגון ואנחה ומריבה וקטטה וכן כתוב עליהם בדברי קבלה קדוש היום לאלהינו אל תעצבו כי חדות ה' הוא מעזכם אלא צריך לשמוח בלבו ולהראות שמחה לכל כדי לסמות עיניו של שטן:", + "ויסדר שולחנו ויאכל וישלח מנות לעניים ולאביונים כדכתיב אכלו משמנים וכו' ושלחו מנות לאין נכון לו. ונ\"ל שבימים האלו אין ראוי לאכול ולשתות יותר מדאי אלא פחות מן השיעור כדי שלא יקל ראשו מתוך אכילתו וישב באימה ויראה ולא יסיח דעתו מן הדין והחשבון גם לא יישן הרבה ויהיה מוכן לעמוד על משמרתו עוסק בתורתו ובתשובתו יקום בעוד לילה להשכים לב\"ה להודות לשם ה' ולהתחנן לפני אלהיו לבקש מלפניו עליו ועל עמו שיוציא לאור משפטנו ויגזור עלינו ועל כל ישראל גזירות טובות ויכתבנו בספר חיים ובספר צדיקים גם בספר גאולה וישועה שיגאלנו מתוך הגלות זה המר ויושיענו מכף כל שונאינו ומכל מבקשי רעתנו ויפר עצת כל הקמים עלינו ויחדש מלכותו עלינו במהרה ויאמר די לצרותינו וכל א' יתחנן כפי כחו:", + "ויסדר תפלתו כראוי כאשר כתוב במחזורים וספרו בידו ולא יסיח דעתו ממנו ויהיה מעוטף בטליתו עסוק בתפלתו ולא יפנה מחשבתו אל מקום אחר ויגמור תפלתו עד אחר הוצאת ס\"ת: תקיעת שופר מצות עשה מן התורה שנאמר יום תרועה יהיה לכם ותרועה זו נסתפקו בה אם גנוחי אם ילולי שיש ב' מיני יללות הא' מילל בנחת שאין מכאובו כ\"כ גדול ואנוש ובמרוצה ומתוך כך יש לו נחת להשיב נשימתו ואין רוחו קצרה וזהו הנקרא גנוחי לשון אנחה זו אחר זה והב' מיילל בצער ובמרוצה ומכאוביו תכופות זו לזו ולא נתנו השב רוחו ונשמתו וזהו נקרא ייליל שמילל מצרת לבו במרירות נפשו ולכך תקנו בתקיעת שניהם והם שברים תרועה לפעמים אנו עושין שברים בין ב' תקיעות פשוטות וזהו סי' תש\"ת שמא התרועה של תורה היא זאת שהיא גנוחי. ולפעמים אנו עושין תרועה בין ב' התקיעות וזהו סי' תר\"ת שמא תרועה של תורה הוא ייליל. ולפעמים אנו עושין שברים תרועה בין ב' התקיעות וזהו סי' תשר\"ת שמא תרועה של תורה הם יילולי גנוחי שכן דרך המצערים ממכאוב תחלת המכאוב אין מרגישין בו כל כך ויש להם נחת בצד מה ואח\"כ מתחזק כאבם בכח ובמרוצה עד שרוחו קצרה ואין בו כח לעמוד. אבל לא ראוי לצאת מידי ספק אחר לעשות תרועה שברים בין ב' התקיעות סי' תרש\"ת משום שאין דרך חולה מצטער בכך. ופעם הראשונה עושין תשר\"ת ג' פעמים ואח\"כ תש\"ת ג\"פ ואח\"כ תר\"ת ג\"פ והטעם לסדר זה משום דמצוי מצוי קודם ורוב המכאובים יש להם נחת וצער ויש מהם שמכאובם בנחת ואין מתחזק הכאב כל כך ויש מהם שאין להם נחת כלל והם מעטים. וא\"ת מאי נ\"מ למיחש לכל אלו המיחושים ולכל הייללות כיון שענין תרועה היא יבבא כתרגום ויבבא היא יללה מאמו של סיסרא מה לנו יללה גדולה או קטנה או מצויה או שאינה מצויה עד שמפני הספק הגדילו והוסיפו כל כך תקיעות מיושב ומעומד. עוד דמה ענין יבבא ויללה אצל ר\"ה אם לענין שצריך לשמור עצמינו על עונותינו למה תלוי הדבר בשופר ולא אמרו להתודות ולבכות כ\"א על עונותיו ואדרבא אסרו להזכיר שום חטא ועון בו ושלא להתענות ולהראות עצבות ויגון כמ\"ש בדברי קבלה אכלו משמנים ושתו ממתקים וכו' ואל תעצבו. ואם הענין מפני השטן שלא יקטרג עלינו שאמרו כדי לערבב את השטן א\"כ מה ענין היבבא לערבבותו בתקיעה פשוטה או ב' או ג' היה מתערבב בתקיעה שתקיעת שופר העתידה לא נזכר בה תרועה אלא תקיעה בלבד ואין לו לילף מר\"ה כמו שמצינו בענין תקיעת היובל שאין בה ואפ\"ה יליף מר\"ה וצריך שיהיה בה תרועה דהתם שאני משום דכתיב ביה שביעי ויליף שביעי שביעי מה שאין כן בתקיעה פשוטה לית בה ערבוביא כל כך שענין התקיעה מראה נחת ורחמים משא\"כ בענין התרועה שמראה צער ודין והוא מתערבב בכך שירא שמא בא אותו יום העתיד לבא שנאמר בו הנה יום ה' בא בוער כתנור ובלע המות לנצח כו' א\"כ מה לנו לדקדק בין תרועה לשברים או לשניהם כא' ותרועה לבדה סגי כי מראה יותר צער וערבוב:", + "ובתירוץ קושיא זו תתרץ האחרת ועם היות שלפי דרך האמת הכל לצורך היום ואין להוסיף ואין לגרוע ואין הענין מפני הספק אלא מן הדין ומן הראוי אפ\"ה ניישב הענין לפי הפשט מכל הבא בידינו. אמרו חז\"ל ג' ספרים נפתחים בר\"ה וכו' וכל באי עולם עומדים בו בדין וכולם עוברין לפניו כבני מרון וצריך כל א' להיותו ירא מדינו ומשפטו ולכן צריך שיכוין עצמו מקודם ל' יום כמו שביארנו למעלה שימצא מוכן ומזומן לעמוד לפני בורא עולם בהיות שבוחן לבות וכליות יודע לבות בני אדם ויש מהם שאינם חוששין לרעתם ואין משגיח על עניניהם וביום ר\"ה עדיין מלובשים בבגדים הצואים שעליהם. והנושה הוא השטן הוא מלאך המות עולה ומקטרג ובשעת הדין אין מקום להאריך אפים אלא יקוב הדין את ההר ובזה לא היה עולם יכול להתקיים מה עשה הקב\"ה ברחמיו הרבים הקדים רפואה למכה וצונו לתועלתנו במצוה הזאת תקיעת שופר והיא כדי לערבב את השטן: כיצד בענין שופר יש בו ג' זכירות לטובה לישראל: הא' עקידת יצחק שנעקד על גבי המזבח וניתן איל תמורתו ונחשב כאלו הוא עצמו נתוקד ונעשה אפר וקרני האיל ההוא הוכנו ונתיחדו לשופרות א' לזמן מתן תורה שנאמר בו ויהי קול השופר וכו' וא' לזמן גאולתנו העתידה שנאמר בה והיה ביום ההוא יתקע בשופר גדול א\"כ בשמוע השטן קול שופר עקידת יצחק אשר מכחה הישועה לישראל בעת צרה כמו שהתפלל א\"א ע\"ה ה' יראה וכו' שהכוונה היא שכל זמן שישראל בצרה יראה ה' האפר ההוא כאלו הוא אפרו של יצחק ויחוס ויחמול על זרעו של יצחק והנה בזה תשועה לישראל מיד שונא ואין לו פתחון פה לדבר דבר ושב לאחוריו ואינו מקטרג: הב' מתן תורה מאחר שביום מתן תורה נתגלה כבודו של בורא עולם לכל ישראל בקול שופר חזק מאד וכל ישראל קבלו התורה באהבה וחבה וענו קול אחד ואמרו כל אשר דבר ה' נעשה ונשמע ואותו היום זכות לכל ישראל וא\"כ בשמוע השטן קול שופר בר\"ה זוכר לאותו שופר של מעמד הר סיני אשר נתגלה כבודו של הקב\"ה בו כמ\"ש עלה אלהים בתרועה וכו' וישראל נבחרו לחלקו ונחלתו ועם סגולתו כמו שנאמר והייתם לי סגולה וכו' ובכן השטן מתערבב ומסתתמין טענותיו ואין לו פה להשיב:", + "השלישי שבשמוע קול השופר הזה יעלה על לבו יום גאולתינו העתידה שיתקע בשופר גדול והוא עתיד להמחות מן העולם כדכתיב בלע המות לנצח והרי הוא יודע שסבת מחייתו משום שהוא מחשיך פני הבריות בהשטנתו ובקטרוגו על כן בשמוע קול שופר מתערבב ומונע עצמו מללמד קטיגוריא על בניו של מקום ועל שלש אלה נתן לנו הקב\"ה עצה טובה לתקוע בשופר יום זה להיות לנו למחסה ולמסתור מכל מקטרג ומזיק מן הטעם שכתבתי: ואע\"פ שחז\"ל לא הזכירו ענין זה הערבוב אלא מטעם שופר גדול העתיד להיות הוא משום שהוא הגדול שבכולן שמתוך כך בהיל דשמא נגמרה מלאכתו ואין לו כח עוד לירד ולהשטין ולעלות ולקטרג. וא\"כ אחר שצריך לעשות הדבר הזה לתועלתנו כנזכר צריך לעשותו בשלמות ולהוציא עצמנו מכל ספק ואחר שכתוב בתורה יום תרועה וכו' ולא חשש להזכיר התקיעה נראה שהעיקר תלוי בתרועה והיא היא הגורמת הכל ולכן ראוי לנו לחוש לה ולהזהר בה: ובהיות כי בענין התרועה שייך ג' עניינים כאשר כתבנו או שברים או תרועה או שניהם כא' ראוי לחוש לכולם ולצאת מידי ספק אחר שאין כ\"כ טורח לגמור הדרך כתקונו:", + "ואפשר לתת טעם לענין דכמו שיש ג' מיני כאבים ומיחושים בענין חולי הגוף א' שכאביו בנחת ולא בצער והם גנוחי גנח שבר אחר שבר ויש שמכאוביו אנושים בצער גדול יילולי מייליל כתרועה המשברת כל הגוף רפואות תעלה אין לה ויש מהם שמכאוביו מזה ומזה יש מהם בנחת ויש מהם בצער גם בחולי הנפש יש ג' מיני חלאים וכאבים יש אדם שיש בידו עונות וזדונות מעט ולא הרבה כי רוב מעשיו מתוקנים ומיושבים וזה נקרא צדיק כי נידון אחר רוב מעשיו והעיקר מבטל את הטפל ולכן אין חטאותיו נחשבים לכלום לעשות בו רושם אחר שרובו זכיות ועל כן נכתב ונחתם לחיים. ויש אדם שרוב מעשיו מקולקלים והזכיות שבידו מעט מזעיר נתבטלים במעוט' ומשא עונותיו כבדו עליו לסבול וע\"כ כאבו נצח ומכתו אנושה מאנה הרפא ונידון ע\"פ רוב מעשיו ועליהם נקרא רשע וראוי שיכתב ויחתם למיתה אם לא ישוב בתשובה שלימה. ויש אדם שיש בידו מזה ומזה רשע לא יקרא שיש בו מחצה זכיות צדיק לא יקרא שיש בידו מחצה עבירות אבל בינוני יקרא מפני שהוא תלוי ועומד עד שנדע איזה יכשר ואיזה צד יגבר הזה או זה ומשפטו אינו נחרץ עד יה\"כ שהוא יום סליחה וכפרה לכל. וג' אלה הם הג' ספרים אשר נפתחים בר\"ה לפני בורא עולם א' של צדיקים גמורים וא' של רשעי' גמורי' וא' של בינונים כנגד ג' אלה תקנו ג' מיני תרועות. שברים כנגד מי שמכאוביו בנחת ולא בצער והוא רמז לצדיק אע\"פ שיש בידו עונות וצריך רפואה עליהם אין המיחוש בהם כ\"כ אחר שנידון בתר רובו. תרועה כנגד מי שמכאוביו בצער גדול והוא רמז לרשע שנתלכלך בחטאותיו עד לאין מרפא ואע\"פ שיש בידו קצת מעשים טובים נידון בתר רובו ורבים מכאובים לרשע. שברים ותרועה כא' כנגד בינונים שיש בידו מזה ומזה וצריך להתגבר על יצרו לתקן מעשיו ולהיות גבר על חטא לסור ממוקשי מות מן המכאובים הקשים אשר עליו ושיהיו עליו בנחת ולא בצער בדרך הצדיק. ועל כן באו לעשות מכל א' מהדרכים האלה עיקר ולעשות פשוטה לפניה ופשוטה לאחריה רמז לרחמים פשוטים והוא מוכן בימינו לקבל שבים לכל השלש דרכים שזכרנו כי אפילו צדיק גמור צריך תשובה ממה שבידו ואע\"פ שהוא מעט מזעיר אינו מתנקה זה בזה וא\"כ יצא לנו מזה שענין התרועה אינה לענין ערבוב השטן בלבד אלא היא לעורר הלבבות ולשבר כל א' רוחו ונשמתו ולחזור ממעשיו כל א' כפי מדתו וכפי שיעורו וזש\"ה יום תרועה יהיה לכם לכם היא התרועה והשברון ובהיות האדם חוזר בו ומתחרט ממעשיו הרעים בקרבו האלהים חשבה לטובה ומצרף אותה למעשה ומוציא משפטו לאור:", + "תקנו לתקוע מיושב ומעומד על סדר הברכות ואפשר לתת טעם דכיון דהשעות המיוחדות לדין בכל יום הם הג' שעות הראשונות כדאיתא במסכת ע\"ז ה\"ה בר\"ה אע\"ג דכל היום יומא דדינא שעות המיוחדות לדין הם הראשונות וכדי לערבב את השטן בשעת הדין שלא יעלה ויקטרג כאשר ביארנו ראוי למהר לתקוע קודם תפלת המוסף מן הטעם הנזכר עם היות שעיקר התקיעות הם על סדר הברכות שמזכירין זכרונות ושופרות לעורר הלבבות והיא שעת רצון להתקבל תשובתם הם לעורר הרחמים שימתקו הדין ויכבשו רחמיו את כעסו:", + "וע\"ד שתפלת המוסף היא מעולה ביותר ורומזת למקום עליון גם תקיעת שופר רומזת למדה עליונה תקנו זה עם זה כי כן צריך. וענין שופר צריך רוחב שכל ונחת רוח לכוין לכל הענינים הרמוזים בו אבל כל אדם צריך לכוין בענין זה כי היא דבר נקל: כשהוא שומע תקיעה ראשונה יעלה על לבו זכות א\"א ע\"ה ובזכותו ירחם המב\"ה עלינו להוציא לאור משפטנו:", + "ובשברים יעלה על לבו זכות יצחק אע\"ה שנעקד על גבי המזבח מדעתו ומרצונו לרא\"ש:", + "תרועה לזכות דהע\"ה שעם היות שהיה מלך גדול ואדיר לא הניח עבודת אלהיו בשלמות לעשות הטוב והישר בעיניו ועברו עליו כמה צרות ורעות וסבל אותם באהבה וחבה להשלים את נפשו:", + "תקיעה אחרונה זכות יעקב אע\"ה והם רחמים פשוטים ונמצא הדין בין ב' מדות של רחמים כדי שיהיה כבוש ביניהם ולא יהיה לו כח לקטרג זאת היא כוונה קצרה ודי בזה:", + "אחר תקיעת שופר יכין עצמו להתפלל תפלת מוסף כראוי והיא ארוכה בכמות ובאיכות ותקנו בה להזכיר מלכיות זכרונות ושופרות וכבר ארז\"ל מלכיות כדי שתמליכוני בשמים ובארץ ובזה אזכור להם זכות ראשונים לרחם אתכם ובמה (צ\"ל וע\"י מה) בשופר שהוא מעורר הרחמים והרצון. שיהיו עיניו פתוחות ואזניו קשובות לכל מה שמוציא בשפתיו ויכין לבו למעלה ועיניו למטה בין בתפלת לחש בין בחזרת ש\"צ בקול רם ולא יסיח דעתו כלל ויהיה מחזורו בידו כדי שלא יביט אנה ואנה אלא יאמר עם הספר: וכשאומר היום הרת עולם נהגו לשחות עצמן ולאומרו בכפיפת קומה. והטעם הוא מפני שבאין להזכיר ענין גדולת היום ומעלתו ותגבורת הדין שיש בו וכל באי עולם עומדים בו למשפט לפני בורא עולם ואינו יודע דינו איך יצא ומ\"ש אם כבנים אם כעבדים הענין הוא שכל א' נידון כפי מעשיו וכפי מעלתו ויתרונו כך חובתו בענין משפטו יש נדון כבן ויש נדון כעבד ונפקא מיניה היותו ראש או אחרון כמ\"ש לעשות משפט עבדו כו' תחלה ואח\"כ משפט עמו ישראל וכן איתא בע\"ז לענין יום הדין שבתחלה נכנסים ישראל דין ואח\"כ א\"ה מ\"ה והטעם מקמי דליפוש חרון אף וחותם אם כבנים רחמנו כו' כלומר כיון שאנו נחשבים בעיניך לבנים הראה חבתך מכל וכל ורחמנו כרחם אב אל בנים ואל תדיננו כמעשינו הרעים ואם אין אנו חשובים בעיניך אלא כעבדים מפני רוע מעללינו מה נאמר לפניך ומה נצטדק אלא בחן וחנינה ומתנת חנם כעיני עבדים תלוים אל אדוניהם שיעלה לרצון זכרונם לפניו ויחמול עליהם כן עינינו תלויות אליך עד שתחננו ותוציא לאור משפטנו וכל זה הענין צ\"ל אותו בכובד ראש והכנעה שיכמרו רחמי אל עליו ויהפך בזכותו ונהגו לאומרו ג\"פ כדי לסמוך הענין הזה לתקיעה ובהיות שצריך האדם לשבר עצמו ורוחו ונשמתו בזמן התקיעה כמו שביאר' יום תרועה יהיה לכם תיקנו לומר זה הענין שהוא מביא את האדם להכנעה גדולה בהזכירו יום עמידת דין ומצבה ואינו יודע איך יפול דבר ואפילו בחזרת ש\"צ את התפלה נהגו שכל יחיד ויחיד יאמר אותו כל א' לעצמו קודם שיאמר אותה ש\"צ והטעם הוא שכל א' ישבר את לבו באומרו אותו בינו לבין עצמו ונהגו לומר אותו בנחת ובזמרה כדי שיתמתקו הדברים בפיו ויכוין בהם כדי שישבר את לבו מתוך כך:", + "אחר תפלת המוסף קודם תתקבל נהגו לתקוע סי' תשר\"ת תש\"ת תר\"ת שהם י' תקיעות כדי להשלים המאה תקיעות במקום שנוהגין לתקוע כשאומרים צבור מוסף בלחש ונמצא ג' תקיעות מיושב תשר\"ת ג\"פ ותש\"ת ג\"פ ותר\"ת ג\"פ וכן כשאומרים מוסף בלחש וכן כשחוזר ש\"ת מוסף בקול רם לאחרים וי' קודם תתקבל הרי ק' כדי להשלים הק' פעיות שפעתה אם סיסרא ובמקום שנהגו שלא לתקוע בלחש אפ\"ה נוהגין לתקוע קודם תתקבל מנין ע' קולות כנגד ע' קולות שהיו במתן תורה קול א' מתחלק לז' קולות וכל א' מתחלק לי' י' כנגד ע' אומות ויש נוהגין מ' תקיעות ל' מיושב וי' מעומד בקול רם על סדר הברכות ועכ\"ז נוהגין לתקוע קודם תתקבל ונ\"ל שעיקר ענין התקיעה הזאת אינה אלא כדי לעורר הלבבות אחר שרוצין לצאת ולהפטר מב\"ה שלא ישכחו את כל אשר עשו וישליכו אותו אחרי גיום אלא שיתנו לב לענין וכן מצינו בענין הזה במוצאי יוה\"כ שתוקעים סי' תשר\"ת תש\"ת תר\"ת ואע\"פ שי\"א שהוא בענין תקיעת יובל שהיה בי\"ה אפ\"ה אינו דומה ששנת היובל מנ' שנה לנ' שנה והתקיעה הזאת היא בכל שנה אלא הענין הוא כדי לעורר הלבבות ולהכניעם ולא ישליכו אחרי גיום את כל אשר עשו והתענו והתודו על רוב עונם ובהיות כי ב' הימים האלו הם ימים נוראים ר\"ה ויוה\"כ תקנו בהם הענין הזה וכן יש מקומות שנוהגין לתקוע בר\"ח אלול בכל לילות שקמים בהן באשמורת לומר סליחות ותחנונים ומה טעם לאותה תקיעה אלא לעורר הישנים מתנומתם וכה\"א אם יתקע שופר בעיר ועם לא יחרדו וכן מצוה לתקוע ולהריע בתענית צבור וכן הוא אומר וכי תבאו מלחמה בארצכם וכו' ותקעתם בחצוצרות והטעם הוא כדי לעורר הלבבות ולהכנע כל א' לשוב מחטאתיו ומתוך כך רחמים של מעלה מתעוררים לרחם עליהם:" + ], + "Conduct for Rosh HaShanah": [ + "ובצאתו מבהכ\"נ ילך לביתו שמח וטוב לב מובטח בחסדי אל שיצא משפטו לאור ויאכל משמנים וישתה ממתקים כמ\"ש בדברי קבלה אלא שלא ירבה לאכול ולשתות שלא יכבד עליו ויבא לישן כל היום כלו ואין ראוי ביום זה לישן הרבה ואצ\"ל להקל ראש ולשיח שיחה בטלה אלא ישב כל היום ועוסק בלמודו ובעבודת האל ית' במורא ופחד. ויש נוהגין להתענות בהם שאומרים שהם מי' ימי תשובה ומי שנהג בכך איזה זמן אין ראוי לבטל אותו וצדקה יחשב אחר שכוונתו לשמים כי סוף סוף ימי תשובה אקרו ואצ\"ל אם התענה בהם תענית חלום שצריך שלא יבטל התענית בהם בכל שנה ושנה אבל הבא לשאול להתענות לכתחלה צריך לעכב ע\"י שלא יתענה אלא יאכל וישמח בהם ולא יראה צער ויגון כמ\"ש ואל תעצבו כי קדוש היום לאלהינו ומי שהוא יושב בתענית צריך שלא יסיח דעתו כלל ועיקר לשום דבר בעולם כלל אלא יעכב עצמו בב\"ה יושב ועוסק בשירות ותשבחות ובענייני התורה והמצוה כל א' כפי ערכו והשגתו: ובעת מנחת ערב ילך לב\"ה ויתפלל מנחה כדין וכשורה בכובד ראש והכנעה יותר ויותר מבשאר הימים כאשר ראוי ליום הקדוש הזה ויתפלל מעוטף בציציתו והספר בידו ואחר תפלה יתחנן לפניו ית' שיחדש השנה עלינו לטובה כאשר תקנו הקדמונים בסדר א\"מ ונהגו שלא לומר א\"מ חטאנו לפניך וכן ראוי כפי הדין וכפי אשר נראה מספר הזוהר שאין להזכיר ביום זה שום חטא ועון בפיו שלא יקטרגו עליו בשעת הדין אבל יהרהר עליהם בלבו וטוב לו כנ\"ל:", + "ואחר צאתו מב\"ה יקבע למודו עד שיגיע זמן ערבית ולא יסעוד סעודה ג' כי אפי' למ\"ד יש ג' סעודות בי\"ט היינו כשאין י\"ט אחר אחריו אבל כשהוא מצפה לי\"ט אחר אין ראוי לסעוד ולהכין שולחן משום כבודו של י\"ט הבא ואפי' בי\"ט אחר השבת י\"א שלא יעשה ג' סעודות בשבת משום כבוד האורח הבא וכן ראוי לעשות שלא להכין סעודה אבל נ\"ל שטוב לו שיאכל פירות מעין ז' שיעור שיברך עליהם ברכה אחרונה מעין ג' ויזכור בה מעין שבת ובזה יצא י\"ח לענין שבת ולא יתחלל כבוד האורח אחר שאין עורכין שלחן מפני כבודו ומי\"ט לי\"ט אפי' זה אינו צריך. וכמעשהו ביום א' כן יעשה ביום ב' כי שניהם כיומא אריכא דמי ואפי' לענין לו' את מוספי ביום ב' יאמר כמו ביום א' ואע\"פ שברי לנו שאין ר\"ח אלא יום א' אפ\"ה לא ישנה דבר מיום א' כי אחר שתחלת התקנה נתקן על ספק גם אנחנו נעמוד באותה התקנה ואע\"פ שנתבטלה הסבה ומפני זה לא נחוש שיצא ממנו חורבא שימנו מיום ב' ונמצא י\"ה בי\"א בחדש כי כבר כל העולם יודעין דאנן בקיאין בקביעא דירחא ואין עשיית ב' ימים משום ספק אלא משום שבזמן שב\"ה הי' קיים לפעמים היו עושין ב' ימים כשבאו עדים מן המנחה ולמעלה ומשום מהרה יבנה הבית ב\"ב נשאר הדבר ככה לדורות ואפי' לבני א\"י. וכן לענין שהחיינו בליל ב' יאמר שהחיינו אלא שנהגו על פרי חדש משום מהיות טוב אל תקרי רע אבל בענין תקיעת שופר בב' ודאי לא יאמר שהחיינו אחר שבירך ביום א' על התקיעה עצמה ואינו דומה לקידוש היום שהיום גורם לקידוש שיאמר ודי למבין:" + ], + "Conduct for the Ten Days Of Repentance": [ + "אחר צאת ר\"ה לא ישליך מעליו הכניעה והשפלות כי כל י' ימים אלו נקראים ימי תשובה ואשרי החוזר בהם ושב מחטאתיו כי תפלתו נשמעת ותשובתו מקובלת כמו שלמדו מפ' דרשו ה' בהמצאו ואפי' ליחיד ויש הפרש בין תשובת ימים אלו לשאר ימות השנה כהפרש האור מן החשך לכן כל אדם ראוי להתבונן בענין קדושת ימים אלו ויסדר בהם תשובתו והכנעתו ויתענה בהם כפי כחו ורבים נהגו להתענות הימים כולם וכך ראוי לעשות למי שאינו חולה ויעשה בהם צדקה כפי כחו כי הצדקה מבטלת הגזרה ונמצאו צדקה ותשובה כא' לבטל כל צרות שבעולם גם יקבל בהם מלקיות כפי כחו כי סוף סוף יש סגולה לאותה רצועה שמכפרת ומנקה מעליו אשמות התלויות עליו ואע\"פ שאין לנו ב\"ד מוסמך כדי ללקות בפניהם נעשה מן הבא בידינו וה' הטוב יכפר בעדם ומי שיכול לבטל ממלאכתו ואומנתו להקדיש הימים כלם לעבודת ה' ולמוד תורתו אשריו ואשרי חלקו. ואם אינו יכול לעשות כונתו בביתו יעמוד במקום מיוחד נסתר עוסק כל היום בלמודו ודרך עבודתו ואם יש לו מעכבים ומונעים עד שאין לו יכולת לגמור כוונתו בישוב מפני המקטרגים עליו ילך לו חוץ לעיר בעיירות ובכפרים ויסגיר עצמו אם א\"א עם חבורה וישב בדד וידום ויפשפש במעשיו אם במה שעשה כל השנה כלה אם במה שעשה מיום היותו הן בילדותו הן בקטנותו הן בנערותו הן בבחרותו ואם עבר עליו ושתה מי המרים מים הזדונים עונות וזדונים יבכה ויתאבל וישב לעפר וישתומם על ככה איך באו ע\"י מעשים אשר לא יעשו עד להכעיס בהם לבורא עולם יוצר נשמתו ועשה הרע בעיניו במה יקדם פניו ואיך יבקש רפואות תעלה למכתו ולמכאוביו יחוש אפל ושפל מלאו לבו לעשות הפך רצון ממ\"ה הקב\"ה ויתפלל ויתחנן לפניו כי אל רחום וחנון הוא ומרבה להטיב וידו פשוטה לקבל שבים. ובהיותו בלב נשבר ונדכה ודמעה מבכה צם ומתענה יום אחר יום כימים הנוראים האלה תשובתו ודאי תעשה פירות ויעלה זכרונו לטובה לפני רופא כל בשר ומפליא לעשות כדכתיב שובו בנים שובבים ארפא משובותיכם כי הוא חוץ מקו הדין והשורה לעלות רפואה למי שעובר בחרוץ ובמרד ומעל להכעיס אל אדוניו והוא ית' וית' עובר על פשע וקורא לו לשלום כמו שנאמר שלום שלום לרחוק ולקרוב ואדרבא הוא מצפה ומקוה אימתי ישוב להטיב עמו כדכתיב ולכן יחכה ה' לחננכם וכו':", + "ועיקר בזה התפלות והתחנונים לשפוך שיחה לפני אדון האדונים ובפרט אם מוריד דמעות מעיניו כי ודאי לא ישובו ריקם ותשובתו מתקבלת ואפילו יהיה רשע גמור והרבה אשמה המב\"ה ברחמיו חותר לו מחתרת לקבל תשובתו ומסייעין אותו לטהר עצמו בשלמות ולא ישוב עוד לכסלה. ואם אין בו כח להתענות בכל יום יתענה בדלוגין ולא יאכל היום ההוא כ\"א לשובע נפשו לש\"ש וישקוד על למודו ועבודתו ויחשב לו לצדקה וכן אם אינו יכול להתענות כלל יעשה באופן שיאכל ולא יחלה ויתחשב לו יותר מתענית מסגף עצמו ממאכל ומשתה לעבודת אלהינו ולענות נפשו על חטאתיו וההשכמה וההערבה בהם בב\"ה הוא ענין גדול אע\"פ שכל ימות השנה הוא ענין גדול באלו הימים הוא יותר ויותר אחר שכביכול הוא מצוי יותר ומקומו המיוחד לו הוא ב\"כ ובתי מדרשות כל הקודם לבא בהן ומתפלל ומתחנן לפניו זריז ונשכר ותפלתו מקובלת ולכן תקנו לקום באשמורת קודם אור הבקר להמצא שם עד שיתפלל תפלתו ואם עוד הלילה גדולה ואינו יכול לעמוד עד אור הבקר ושינה חטפתו לא ישכב על מטתו אלא ישן שינת ארעי בין ברכיו או על ספסל א' בענין שירגיש בהיות הבקר ויקום בזריזות לשבח ולפאר ליוצר בראשית בזמירות ובקשות כאשר ראוי לעשות ואם רואה עצמו מבולבל ומטורף מן השינה עד שאינו יכול לעמוד על רגליו מכובד גופו ירחץ פניו ידיו ורגליו במים קרים כדי להסיר הכבדות מעליו וינענע עצמו מפה ומפה ולא יעמוד במקום א' כי הטיול וההלוך בזה עיקר גדול וכן מצינו בענין כ\"ג ביה\"כ שהיו א\"ל אישי כ\"ג עמוד והפג על הרצפה לומר כי העמידה והצינון מסירים השינה ובפרט צינון הרגלים כתב הרמב\"ם ז\"ל בפי' המשנה לפי שהרצפה מצנן הרגלים ותדד השינה וכשיתחממו הרגלים תבא השינה ונתבאר זו הסיבה בשאלות הטבעיות וכו' עכ\"ל. והחכם עיניו בראשו להתגבר על יצרו בכל מיני תחבולות וערמות וז\"ש כי בתחבלות תעשה לך מלחמה ואין לך מלחמה מיוחדת כ\"א מלחמת יצה\"ר. ואם בכל לילי האשמורת אינו יכול לעמוד עד אור הבקר לפחות באלו הי' ימים יתחזק בעצמו לעמוד על עמדו משעה שקם לסליחות עד שיתפלל תפלת שחרית ולא יסיח דעתו כלל בדבר אחר חוץ מתפלות ותחנות או למוד התורה והמצוה ודבר נקל הוא למי שיעמוד עליו. ולמוד הימים האלה נ\"ל שמי שמבין בדרך האמת יניח כל הלמודים ויעסוק בה כי היא מושכת את האדם אל הדרך הטובה וזוכה להדבק בעץ החיים ובכן תשובתו מתקבלת יותר כי עולה היא למעלה למדריגה עליונה ומי שאינו בר הכי יעסוק במשנה ופרושיה שהיא ג\"כ ענין גדול לקרב את האדם אל אביו שבשמים והיא יסוד ועיקר לתורה שבע\"פ ואם יודע אותם ע\"פ מה טוב ומה נעים להעלותם כולם על פיו באלו הימים הנוראים ויהי' לו מעיר לעזור להמליץ עליו זכות לפדות נפשו מכל גזרה רעה ולומר מצאנו כפר ואי לאו בר הכי הוא יעסוק כל א' בחביב אצלו והדבר המקרב נפשו לעבודת הש\"י ויתודה בינו לבין עצמו קודם הלמוד ואחר הלמוד מה הוא מה חייו וכו' מה מעשיו הטובים ואיך יתן דין וחשבון לפני ממ\"ה הקב\"ה ויתקן דרכיו כל האפשר והבא מידו ויתחרט על העבר ויהי' סר וזעף והשק על בשרו מבית כי הוא דבר סגוליי לתשובה ולהתקרב אל ה' וקרוב קולו להשמע שכן ראשי תיבות שמע קולי:" + ], + "Conduct for Yom Kippur": [ + "ערב י\"ה אין מתענין בו אלא אדרבה אוכלין ושותין וכל האוכל ושותה בו ומרבה לשמוח הרי זה משובח ומתחשב לו כאלו התענה והטעם שאחר שהוא שמח וטוב לב בהאמינו אמונה שלימה שליום המחרת יהי' יום סליחה וכפרה לכלל עם ישראל והוא ביניהם יתכפרו עונותיו ובאותה שמחה אוכל ושותה ומטיב את לבו ראוי לחשב אתה לו לטובה וכ\"כ זכות יש לו באותה שמחה של מצוה כמו התענית של מחר וזה וזה מצטרפין למלא את ידו אבל כל המתענה בו ג\"כ מראה שמסתפק לו בענין סגולת היום שמתכפרים בו עונות ישראל והוא ירא וזחל שמא יתכפרו שמא לא יתכפרו והוא מחוסר אמנה שראוי להאמין באמונה שלמה שודאי היום מכפר בסגולתו שנתן המב\"ה לקבוע אותו ליום סליחה וכפרה בכל שנה ושנה ומראה בזה רחמיו ית' על עמו ישראל שעם היות שכל השנה מכעיסין לפניו והי' ראוי להנקם מהם על עונותיהם ורוע מעלליהם אפ\"ה מאריך אפו ואינו גבי דיליה ואומר להם שוב אלי ואשובה אליכם וביום הזה יכפר עליכם וכו' ובשביל זה צוה להם שיענו את נפשותם וענש על זה כרת כדי שיבא להם ההתעוררות מהם ויתנו את לבם לשוב ומתוך כך יכבשו רחמיו את כעסו ויחמול להם מחילה גמורה על הקלות ועל החמורות אבל אם לא ישובו אין מספיק להם סגולת היום לכפר כ\"א על הקלות כדאיתא ביומא פי\"ה בענין ד' חלוקי כפרה כו' ועכ\"ז שאוכל ושותה ושמח עיה\"כ א\"צ לו להראות עידונין בעצמו ואכילות גסות שיבא מהם לקלות ראש ושיחה בטלה שא\"כ הוא עושה עבירה היא בידו ולא צוו חז\"ל על ככה אלא שישמח שמחה של מצוה בענין רבוי אכילה שמראה בה שמאמין בתענית של מחר שיעלה לרצון לפני בורא עולם ויכפר חטאתיו ואין נכר ענין זה כ\"א ברבוי אכילה שהוא הפך התענית והמעשה שהי' מענין אותו חייט שקנה אותו דג בה' זהובים והוא לא הי' שוה כ\"א א' כדי להראות שמחת לבו בתענית של מחר וכמו שפייס אותו הגמון ונתרצה לו ופטרו לשלום גם אמרו כן כדי שיוכל לסבול התענית של מחר שאחר שאכל ושתה היום כראוי דברים טובים סומכים את הלב ולא יזיק התענית לבטל כוונתו ותפלתו ויוכל עמוד כל היום בתשובתו ועבודתו כי זהו העיקר כמ\"ש וזהו מעלין עליו כאילו התענה ט' וי' שאחר שהאכילה צורך התענית הרי היא כתענית וצדקה יחשב לו באכילתו:", + "אחר חצות היום לעת ערב יטביל גופו במי מקוה ואע\"פ שבזמן הזה אין לנו טומאה וטהרה כבר נהגו כל ישראל לטבול הטבילה הזאת ומנהג של ישראל תורה והוא טוב ויפה לטהר עצמו מבעל קרי לפחות ביום הקדוש הזה כיון שמן הדין היה שבעל קרי אל יתפלל ואפילו בשאר ימות השנה עד שיטבול ומפני שלא יכלו רוב הצבור לעמוד בה בטלוה לטבילתו ראוי הוא שליום א' בשנה שהוא אדיר ונורא שנעמיד הדין על מקומו ולא נתפלל בו עד שנטבול וא\"צ לברך על הטבילה כי אינו אלא מנהג אחר שנעקרה התקנה ממקומה:", + "אחר שעלה מן הטבילה מופשט מכל מחשבות רעות והרהורים רעים יבא לב\"ה להתפלל תפלת מנחה ויתודה בה אחר התפלה בהכנעה וכובד ראש שכיון שזה הוידוי נתקן על שמא יחנק בסעודה וישאר בלא וידוי א\"כ הרי הוא חשוב כוידוי היום עצמו וצריך לכוין בו כראוי כמי שעומד על פרק המיתה שחוזר מלב ומנפש. אחר תפלת מנחה נוהגין ללקות מלקות מ' ויש נוהגין קודם מנחה ונ\"ל שהצד הראוי בזה תחילה ילקה ויתודה עם המלקות ויכוף ראשו כאגמון בהכנעת לבו ויעביר על מחשבתו עברות שעברו עליו רובם או מקצתם ובזה יקל מעליו לפחות מעט. אחר כך ירד לטבול ויתודה גם שם בתוך המים ויטהר מחשבותיו ויעלה ויקל עליו מעט. ואחר כך יבוא להתפלל ויתודה בתפלתו בהכנעת לבו כמ\"ש ויקל מעליו מעט ונמצא שהכין עצמו לקבל היום הנורא בקדושה וטהרה:", + "סעודה המפסקת יתחיל בה מבעוד יום כדי שיוכל לנוח מעט מאכילתו קודם שילך לבית הכנסת ולא יטריד עליו אכילתו בתפלתו. אם ירצה לשתות יוכל לשתות, ואפילו הכי לא יאכל אכילה גסה מזה הטעם שלא ימצא עכור בתפלתו ולא יוכל לכוין בה כראוי. והחכם עיניו בראשו לאכול דברים טובים ומטעמים טובים מעטי הכמות ורבי האיכות שיוכל לסמוך עליהם כל היום ולא יזיקו לו. וזהו דרך החכמים ובעלי השכל, גם כדי שלא יצטרכו לצאת מבית הכנסת לעשות צרכיהם:", + "סדר יום הקדוש.", + "אחר שקיעת החמה יחלוץ מנעליו וילך לבית הכנסת מתוקן ומהודר ומלובש בגדים נקיים ולבנים אם יוכל, וישב במקומו וספרו או מחזורו בידו, ולא יסיח דעתו לשום דבר בעולם אלא בעניני תפלותיו וזמירותיו:", + "וקודם שיתחילו להתפלל תפלת ערבית, יתירו כל נדר ושבועה או חרם או אלה שעבר עליו השנה שעברה ועודנו בידו יתירם, ותו להעביר המכשול מעליו שלא יקרא עברין. ואפילו על ספיקן יתיר ויתחרט מכל אשר עבר על ידו בין ידוע בין אינו ידוע, בין עבר בין לא עבר, ועל זה נהגו לומר כל נדרי וכו'. ולכן צריך כל אחד ואחד לכוין בו בעצמו ולכוין במה שעבר עליו, לכלול אותו עם נדרי ציבור. ואע\"פ שיש אומרים שלא נתקן ענין זה הנוסח אלא דוקא לנדרי ציבור ושבועותיהם והסכמותיהם, כבר חלקו עליהם ואמרו שלכל נדר ושבועה שיש לכל אחד ואחד בידו ומתחרט עליו מועילה ההתרה הזאת. וכן נראה מלשון הנוסח שאומרים אנו מתירים להתפלל עם העברינים. שאפילו ליחיד שעבר על שבועתו מועיל שהרי עברין איקרי:", + "אחר כך יאמרו שהחינו, ומתחילין והוא רחום שהשעה צריכה לכך שיכפר עון ולא ישחית. ואומר ברכו, וקורין קריאת שמע עם ברכותיה, ואומר ברוך שם כבוד מלכותו לעולם ועד בכל רם, שהרי אנו ביום זה דומים למלאכים וראוי לנו לומר שבח גדול כזה ולא יקטרגו עלינו. ויקרא כל הקריאת שמע בקול רם מילה במילה, ויתפלל תפלתו ז' ברכות בכוונה גדולה, עיניו למטה בספר, ולבו למעלה. ויתודה בסוף תפלתו בהכנעה גדולה, כי עיקר יום הכפורים תלוי בוידוי וההכנעה, וכל המוסיף להתוודות ולפרט חטואתיו ועוונותיו בינו לבין המקום ברוך הוא, ולהתחנן כל אחד כפי כוחו, הרי זה משובח:", + "אחר כך יתחיל שליח ציבור סליחות ותחינות כל מקום כפי מנהגו, ויאריכו בהם. ואחר כך יאמרו הוידויים ויאמרו קדיש תתקבל ותענו וכו'. אחר כך נהגו להתחיל ד' מזמורים של ספר תהלים עד לבטח תושיבני, ואומר קדיש. ונראה לי טעם למנהג עם מה ששמעתי שיש בד' מזמורים אלו סגולה להנצל מהקרי ויש בהם ש\"ו תבות וארבעה מזמורים יעלה למנין קר\"י. ובלילה הזאת שאנו דומים למלאכים צריכים אנו להזהר מכל טומאה ובפרט מטומאת קרי, כמו שאמרו ז\"ל הרואה קרי בליל יום הכפורים ידאג כל השנה.", + "עם כל זה אפשר שרמזו שכל אחד ואחד ישתדל להשלים ספר תהלים ויעבור את כולו בזה היום הנורא, והוא דבר נאות וסגולי לכל בעל תשובה ולכל מבקש רחמים, לקרוא בזה הספר כי ימצא בו מבוקשו והאל יתברך ויתעלה יענה אותו בו. וכן התפלל דוד המלך עליו השלום ובקש רחמים על כל עוסק בספרו שלא ישוב ריקם, ורוב מזמוריו בנויים ומיוסדים על עניני תשובה. וכן ראיתי רבים ונכבדים בעלי נפש, אשר קורין כל ספר תהלים ביום כפור וכן ראוי לעשות, וזה המנהג הוכחה גדולה לזה:", + "אחר קדיש יאמר ברכו. ויאמר עלינו לשבח בקול רם בנחת ובזמרה שהיא שבח גדול ותלוי בו מציאות ה' ויחוד שמו. וכבר כתבתי ענינו בתפלת שחרית של חול:", + "אחר צאתו מבית הכנסת ילך לביתו ולא ירבה דברים אפילו עם אשתו, ואם חטפתו שינה ישכב במשכב לבדו להתרחק מן הכיעור ומן הדומה לו. ועוד אחר שהוא נקי וטהור בטבילה ובקדושה, למה לו לשכב עם אשתו ובניו שאינם נזהרים מלכלוך וטינוף. וצריך שיהיה זריז וזהיר כל היום בקדושה שלא יסיח דעתו ממנה כל שכן לעשות מעשה המביא לידי היסח דעת. ומפני זה יש בעלי נפש שמדקדקים יותר שאפילו לביתם אינם באים אלא עומדים בבית הכנסת, הרגיל לקרות קורא, לשנות שונה. ואם הכביד עליו השינה, מטה עצמו עד שינוח ראשו וקם ועוסק כל אחד כפי ערכו. ויש מי שאינו ישן כל הלילה וכל היום, ויש שעומד על עמדו כל הלילה וענין זה כבד מאד לבעלי תורה תשי כח וראוי להם לחוש שלא יחלו והכתוב הזהיר השמרו בנפשותיכם. אבל מי שהוא בעל תשובה, ויש לו כח לסבול ונדבו לבו לעשות הענין הזה לענות נפשו ביום ובלילה כל מעת לעת, מה טוב ומה נעים לו ותשובתו תהיה רצויה ומקובלת וירחמו עליו מן השמים ויקרא לו ה' שלום:", + "אבל לעמוד כל היום על עמדו מתפלל ומתחנן, יש רבים שעושים ככה ואינו כל כך כבדות. ורוב בני אדם הבריאים יעמדו על רגלם ויש להם סמך מן המדרש בא סמאל לפני המקום ברוך הוא ביום כפור ואומר לו, יש לך עם אחד בארץ דומים למלאכי השרת וכו':", + "עוד טעם לענין, שאחר שהזהיר לנו הכתוב לענות נפשנו מאכילה ומשתיה, והוסיפו חז\"ל רחיצה כו', כל ענין המביא לידי עינוי נפש להרבות העינוי, אם כן נראה שכל מה שיעשה האדם ביום הזה מיניה וביה כדי לענות נפשו לכפרת חטאתיו ועוונותיו, צדקה יחשב לו ויועיל מחשבתו ויצא משפטו לאור. והנוהג לעמוד כל היום אין צריך לעמוד הלילה, אלא כל זמן שעוסקים הציבור בתפלה ותחנונים, כיון שסוף סוף נדחה הלילה מעמידת כולה. אבל היום אפילו בין תפלה לתפלה ובין ענין לענין לא ישב אחר שרובו של יום וקרוב לכולו עומד על עמדו מפני שעוסק בתפלה ותחנונים יגמור כל היום בקדושתו, והיינו למי שנהג עצמו לעמוד כל היום או מי שקבל עליו כך, אבל הנוהג לעמוד בשעה שעוסקים הציבור בעניני תפלות ואחר כך ישב, הכל לפי המנהג. ואם הוא חלוש ואינו יכול לעמוד על עמדו כל היום בלי סמיכה, יסמוך עצמו לכותל או לעמוד, ואין חשש בזה:", + "אבל בשעת הוידוי, אין ראוי להטות עצמו להיותו מוסמך ונשען, אלא אדרבה טוב להיות כפוף קומה נשבר ונכנע, מטה אוזן לדברים שמוציא מפיו ויתאונן ויבכה עליהם ויבקש רחמים מבעל הרחמים אל ידינהו כאשמתו ולא יעיר כל חמתו כי עיקר היום תלוי בהכנעת לבו ורוחו בכל תפלותיו כמ\"ש וישתדל להיות כל היום בב\"ה ולא יצא ויכנס אלא מדוחק גדול ואפ\"ה מנהג רע הוא שלא השתדל על שמירתו וכשיבא להתפלל תפלת מוסף בזמן הראוי לה קודם זמן מנחה ישתדל בה כראוי וכן כשש\"צ חוזר אותה עם ודוייה וסדר עבודת היום יכוין בלבו למה שמוציא בשפתיו ויתאונן על חורבן בה\"מ שגלה כבוד מישראל וחסרה עבודת אלהינו ועונותינו הטו אלה ויאמר שמם הר ציון כו' כמ\"ש במחזורים ונתקן סדר עבודה בתפלת מוסף ולא בשאר תפלות מפני שעיקר עבודת היום תלוי בה ורוב הקרבנות עוד צריך שלא יתעכבו בתפלת שחרית ויגיע זמן מנחה: אחר תפלת מוסף ירבו בסליחות ותחנונים כל מקום כפי מנהגו ויאמרו קדיש תתקבל ותענו ויאמר ענין פטום הקטרת מלה במלה ואחריו קדיש דרבנן ועלינו לשבח. ואם הגיע זמן תפלת מנחה יתפללו אותה או יאמרו פיוטים ופזמונים להמשיך הזמן כפי הנראה בעיני הקהל לעשות. אחר תפלת מנחה יתפללו תפלת נעילה והיא תפלה נוספה ביום הקדוש הזה לעורר רחמים בעת נעילת שערי היכל העליון שקודם שינעלו תכנס תפלתנו ויקבלו אותה ברצון ובחבה למלאות שאלתינו לכפר ולמחול ולסלוח את כל אשר חטאנו ועוינו ופשענו וסגלנו עונות כל השנה שלא יזכרו ולא יפקדו ולא יעלו על לב וימחו כענן לקיים מקרא שכתוב מחיתי כעב פשעיך וכו' ובהיות התפלה האחרונה סמוכה לגמר דין אנו שואלים בה חתימת החיים שנזכה בדיננו לפניו ולא יסגרו שערי היכלות בלתי קבלת תפלתינו והוצאת משפטנו לאור והוסיפו בה עוד מה חיינו והוא ענין להרבות הרחמים ולפייס מד\"ה כי עם היות ששורת הדין נותן כי האדם החוטא אין לו תקוה לקבל תשובתו ולכפר חטאתו אחר שהכעיס אל ממ\"ה הקב\"ה ולכן תקנו הנוסח הזה מה אנו וגו' כלומר אע\"פ שמצד המצוה לא היה הדין נותן להיות לאדם כפרה וסליחה (אפי') (אבל) מצד המצווה אחר שהוא שפל ואפל וכל מעשיו כאין ומחומר קורץ זאת ועוד שהוא ברחמיו הגדולים והעצומים תקן לנו דרכי התשובה והזהירנו בה שנשוב מעושק ידינו ונחיה ולא נמות ומצד כל אלו העניינים ראוי לקבל תשובתינו בחמלה ולחתום אותנו בספר חיים טובים. אח\"כ יחזור ש\"צ התפלה ויאמר ודוי באמצע ויגמור ויאמר קדיש תתקבל ותענו ויאמרו סליחות וז\"פ ה' הוא האלהים וכן ויעבור וקדיש תתקבל ויתקעו סי' תשר\"ת וכבר ביארנו למעלה מה ענין התקיעה הזאת ואח\"כ יתפללו תפלת ערבית של חול ונהגו לברך על החדש מפני שאנו דומים למלאכים וראוים להקביל פני שכינה ולכן מתעכבים מלברך עד הלילה הזאת מן הטעם הזה ונכון הוא: אחר מוצאי יה\"כ נהגו לפייס איש את חבירו ולשאל מהם מחילה מכל שגיאה ועון שעבר ביניהם. וטעם למנהג משום שאין יה\"כ מכפר אלא עבירות שבין אדם למב\"ה שכן כתיב לפני ה' תטהרו מה שהוא מכם לפני ה' תטהרו אבל מה שבין אדם לחבירו אינו מתכפר לו עד שירצה את חבירו: ואחר שפייסו למב\"ה על עבירות שעברו לפניו בינו לבינם מפייסין כל א' לחבירו להיותם נקיים מה' ומישראל: ובלכת כל א' לביתו יבדיל על הכוס ויברך על המאור אבל לא על הבשמים ואפילו חל במוצאי שבת:", + "ויסדר שולחנו ויאכל בשמחה ובטוב לבב כי שמחו אלהים בתתו לו את היום הקדוש הזה שעבר עליו ובו נמחלו עונותיו בחמלת ה' עליו ויהיה מובטח בחסדי אל שיצא משפטו לאור ומכאן ולהלאה ישמור עצמו מכל שגיאה ועון ובכל עת יהיו בגדיו לבנים:" + ], + "Order of Sukkah": [ + "ונהגו המדקדקים ובעלי נפש שתכף אחר גמר סעודתן קודם שיעשו שום מלאכה עוסקים במצות סוכה ומתקנין מקום מושבה כל א' כפי אשר יוכל כדי ללכת מחיל אל חיל ולהתחיל תחילת השנה בדבר מצוה ודבר טוב ויפה הוא לעשותו: למחר יה\"כ יעסוק במצות שלפניו במצות סוכה ולולב אתרוג הדס וערבה כי בחמלת ה' עלינו רצה לזכות את ישראל והרבה לנו במצות בימים הנוראים האלה כדי להשלים נפשותינו עד יום ז' לחג שהוא יום הושענא רבה ובו נגמר הדין וניתן הפסק דין אם לטוב אם למוטב וצריך כל אדם להיותו ירא וזחל בלבו שמא עדיין לא נגמר דינו ומשפטו תלויה וישתדל להרבות צדקה ומשפט וגמ\"ח עם העניים והאביונים כדי שיצא משפטו לאור ויחתם לחיים טובים ביום הגמר דין וירדוף אחר כל המצות האלו באהבה וחבה בכל לב ובכל נפש כי שמחת המצוה ואהבתה היא עיקר עשייתה:", + "ועתה נבאר ענין המצות האלו וכוונתם א' לא' מצות סוכה בגובהה ורחבה ושיעורה הלכה למשה מסיני גבוהה למטה מכ' אמות מצומצמות ואין פחות מי' טפחים רחבה אין פחות מז' טפחים על ז' מרווחים ולמעלה אין לו שיעור ויעשה לה תחלה הדפנות מכל דבר שיהיה בין שתי בלא ערב או ערב בלא שתי ובלבד שלא יהיה בין זה לזה ג' טפחים ויהיה לה קביעות מעט שלא ידפנה הרוח וכן מיריעות מקושרות היטב אח\"כ יסכך אותה מכל דבר תלוש שאינו מקבל טומאה ולא יהיה לו ריח רע ולכתחילה לא יכסנה עד שאין נצוצי השמש נכנסים בתוכה ואין טיפי מטר יורדות שא\"צ להיות לה קביעות בית דלא מוכחא מלתא כ\"כ והמדקדקים מסככין אותה בדבר שיש לו ריח טוב ואינו מתיבש כ\"כ כדי שיהיה תאב לדירתה ולא יקוץ בה ויצא ומזה הטעם לא יעשה אותה במקום שאינו ראוי מקום אשר השמש מכה בכח או הרוח מנשב בכח או שהיא מקום זבובים ויתושין שמפני אלה הדברים יניח אותה ויצא והוה ליה כאלו מתחלה עשאה כדי שלא לשבת בה בקבע ואין ראוי גם מדקדקים לנאותה בכל דבר נאות לה וזה עיקר כל המצות שיהיה האדם שמח וטוב לב לזכות בעשייתה עד שמפני כך עושה בה תוספת טובה יותר ממה שנצטוה מפני חבוב המצוה ובזה יש לו שכר אחר נוסף על שכר עשייתה ועז\"א תחת אשר לא עבדת כלומר עבדת אבל לא בשמחה: וצריך שיעשה דירתה קבע מכל עניני קביעותיו הן מאכילה הן משתיה הן משינה הן מלמודו למוד שאינו צריך עיון כ\"כ עד שישיבת הסוכה מטרידתו ואינו יכול לעיין או שצריך להתפלל וישיבת הסוכה מבטלת כוונתו שמפני ענינים אלו יצא מן הסוכה ואינו רשאי לישב בה אבל לכל שאר הדברים יחשוב סוכתו כאלו היא ביתו שמיוחדת לו לשבת בה בקביעות ואם באולי יבא לו איזה צער או אונס ושאינו יכול לשבת בה מותר לו לצאת ממנה:", + "וכוונת המצוה הזאת כבר הזכיר הכתוב טעם לענין למען וכו' כי צריך האדם להיות נגד פניו הגמול הטוב אשר הש\"י גמל את אבותינו ואותנו מכמה צדדים ובכמה זמנים זמן אחר זמן ופעם אחר פעם זמן הגמול הרב בכמות ובאיכות שעשה עמנו ועם אבותינו היתה יציאת מצרים שהוציא אותנו מכור הברזל מבית עבדים היינו משוקעים ומוטבעים בבוץ רגלינו עד שכמעט נשתקע שם ישראל מן העולם והיינו כא' מגויי הארצות אלא שבחמלת ה' עלינו ומשמרו את השבועה אשר נשבע לאבותינו שאל יעזבנו ואל יטשנו נתגבר כארי כביכול ביד חזקה ובזרוע נטויה להוציא אותנו משם ולקרבנו לעבודתו לעשות אותנו עם סגולה כיום הזה ובהיות הגמול הזה גדול מאד למי שיש לו עינים לראות ולב להבין תלה בו עבודתו וקבלת אלהותו עד שאמר בפני כל ישראל אנכי ה' אלהיך אשר הוצאתיך מארץ מצרים וכו' ולא נתרצה בזה אלא לתלות עשיית הרגלים שבכל שנה ושנה זכר ליציאת מצרים כדי שידעו כל באי עולם ענין יציאת מצרים ויעלו אותה על לבם עד שבשביל זה לא ישכחו את ה' אלהיהם ולא יעזבו תורתו וזהו לתועלת עם ישראל שלא יעשו נגד רצונו וישליך אותם מעל פניו ובענין חג המצות לא הזכיר ענין מה להורות על זה כי כל מעשיו מוכיחים עליו וא\"צ דבר מבחוץ:", + "גם בחג השבועות כיון שאנו מונין וסופרים ז' שבועות מיום שני של פסח כדי להתקרב אל יום נתינת התורה כאשר עשו אבותינו בצאתם ממצרים כדכתיב תעבדון את האלהים על ההר הזה כי כוונת היציאה היתה על הסיבה הזאת כאשר ביארנו בענייני יציאת מצרים א\"צ דבר מבחוץ כי הוא ושמו מורה על זה וספירתנו שאנו סופרים כל יום ויום עד ז' שבועות כאשה נדה שסופרת ז' ימים נקיים להזדווג עם בעלה. אבל בענין חג הסוכות הזה שהוא רחוק מיציאת מצרים ראתה חכמתו ית' וית' לצוות בו ענין שעשייתו יביא זכירת מצרים ולא תשתכח ולזה כתב בסוכות תשבו כי בסוכות הושבתי וכו' והם ענני כבודו שהקיפנו בהם בצאתנו ממצרים לבל יכנו שרב ושמש וזה גמול אחר מצורף עם גמול היציאה עצמה:", + "ולכן צריך כל אדם שיכוין בזה כשעושה סוכתו או כשיושב בה ויוצא מביתו לסוכתו שלא כדרך העולם שדרכם להכנס כל א' מסוכתו לביתו מפני שהצנה גוברת בחצי תשרי והוא עושה הפך לקיים מצות הבורא ית' וית' ומתוך כך יזכור טעם לענין ויעלה יציאת מצרים על דעתו ויכיר וידע החסדים והחנות ואשר גמל לחייבים טובות בעשות עמנו החסד הגדול הזה להוציא אותנו מתוך גילולי מצרים המכוערים ולבחור אותנו לעם סגולה ולקרב אותנו לתורתו ומצותיו ומתוך כך תהי' יראת ה' נגדו תמיד להיותו ירא וזחל בזכרו את כחו ואת גבורתו וזה כל האדם:" + ], + "Kavanah of Lulav": [ + "מצות לולב. ענין המצוה הזאת וכוונתה ליחד ש\"ש בכל לבבו ובכל נפשו וכן ענין לולב לו לב שיהי' לבו שלם עם אביו שבשמים וכמו שהלולב מקשר כל העלין שבו ונעשה הכל אגודה א' וקשר א' בלי פירוד ביחוד גמור כך צריך האדם שיקשר כל דעותיו ומחשבותיו ויפנה הכל אל מקום א' ואל יפנה במחשבתו אנה ואנה וז\"ש תמים תהי' עם ה' אלהיך כלו' תהי' כל מחשבותיך כולם פונות אל מקום א' ובזה תהי' תמים ושלם בענין עבודתו ויראתו כמו שהלולב תמים ושלם חתיכה א' ביחוד בקשרו כל דליותיו ופארותיו אליו אבל מי שיש לו חלקים מפורדים אינו נקרא שלם בשלמות ונראה ענין זה בתמר ולא באילנות אחרות ולזה הצדיק נמשל לתמר אי משום דכמו שימי שנותיו של אדם הם ע' שנים כך ימי התמר עד הגיעו לתשלום קומתו צריך משך ע' שנה וכן הצדיק אינו נקרא שלם עד אותו זמן שכבר בא בימים. אי משום שכל כחו וגבורתו של אילן זה הוא בראשו ואם ראשו נחתך הרי הוא מת ובטל מן העולם וכן ענין האדם ממש כל חיותו ועצמותו תלויה בראשו וע\"כ גילה הקב\"ה ענין זה בתמר לומר שאין נקרא צדיק בשלמות אלא א\"כ יהי' לבו כלבו של תמר מיוחד באחדות שלמה בכל פרקיו ופונה למעלה: עוד צונו ית' וית' לקשר עם הלולב ג' בדי הדס והוא ג\"כ להראות יחוד גמור בלבו של אדם כי כן ההדס הכשר למצוה עולה קיני קיני ובכל קן וקן יש בו ג' או ד' עלין מסבבים א\"ע מסודרים בסדור נאה ומיושר לא זה למעלה מזה ולא זה למטה מזה והוא ענין חבור ואחדות שוה שכולם פונים אל מקום א' כן צריכין ישראל שיהיו כולם קשר א' ואגודה א' ואחדות שוה שלב כל א' וא' יפנה אל מקום א' ואל ישעו בדברי שקר איש לעברו מקצהו ח\"ו כי בענין תלונתם נאמר אין מלך בישראל איש כל הישר בעיניו יעשה ובענין התוכחה נאמר והתברך בלבבו לאמר בשרירות לבי אלך וזו רעה גדולה אשר בסיבתה באה אלינו הצרה הזאת ותתך עלינו האלה והשבועה והוחבל אוויינו ונפרע פארנו וזבול מקדשנו חרב בעונינו ועוד הגלות מר ונמהר לא שכך מעלינו על כי עדיין אנו באולתינו בזה עון שנאת חנם אשר בעבורה נתשנו באימה ולארץ הושלכנו עד יערה עלינו רוח ממרום ולזה צונו ית' וית' להביא המין הזה בתוך מינים האחרים להראות לנו יחוד העלין האלו ואחדותם אל מקום א' ומהם נלמוד ליחד לבבנו יחוד גמור ושלם כולנו אל מקום א' אל אבינו שבשמים. וחז\"ל קבלו קבלה אמיתית שצריך לאגוד עם הלולב ג' בדי הדס ולא פחות כדי שנזכור בזה שלשלת היחס וגזע קדושת אבותינו אברהם יצחק ויעקב זלה\"ה שהם דומים לעלי הדס הנאחזים כולם במקום א' ואחדותם היתה אחדות שלמה לא הסיחו דעתם מקדושת בורא עולם ית' וית' ולעולם פנו למעלה וכן צריך לנו שאנו מגזעם ומשרשם לאחוז את מעשה אבותינו בידינו וליחד לבבנו יחוד גמור לעבודת אלהינו:", + "עוד צונו י\"ו לאגוד עם הלולב ועם ההדס ב' בדי ערבה להראות לנו שעם היות שהאדם צריך לבקש עבודת ה' וליחד לבבו יחוד גמר לא מפני כך יסיח דעתו מענייני העה\"ז וישליך אותם אחרי גוו כי אינו זה כוונת הבריאה כי לא תהו בראה לשבת יצרה וזה בלא זה א\"א כי כן נאמר בענין יצירת האדם וייצר בב' יודי\"ן להראות ב' יצירות יצה\"ט ויצה\"ר ושניהם כא' טובי' והיא כוונת הבריאה וכן אמר שהע\"ה אחוז מזה וגם מזה אל תנח ידיך ונאמר טובים הב' מן הא' וענין הערבה רומזת לענין העה\"ז שנראה לכאורה שאין לו לא טעם ולא ריח ומה צורך בו ועוד שבין לילה הי' ובין לילה אבד שמתיבש' מלחותה תכף ומיד מכל ירק ומכל אילן והוא רמז לעה\"ז שאין לו קיום והויה אלא כליון והפסד וכן אמר המליץ (תבל מקור הבליה וההפסד ואין אדם יודע את עתו היום כאן ומחר בקבר) אלא שהקב\"ה הנחיל לנו תורתו שבסיבתה יש לנו חיים כמו שיש לערבה מנחלי המים שאצלה ואחר שחותכין אותה אין לה שום מחיה כלל כך ישראל אם פורשין עצמם מן התורה פורשים מחייהם ואין להם שום חיות כלל:", + "אלו ג' מינים שאמרנו והם לולב הדס וערבה שלשתן אגודים יחד כי א\"א לזה בלא זה. עוד צונו ית' וית' ליקח מין ד' והוא אתרוג פרי עץ הדר ויקח אותו לבדו בידו השמאלית אבל יחבר הב' ידים כא' להיות הד' מינים כאחד:", + "וענין האתרוג הוא שיש בו טעם וריח נחמד למראה וטוב למאכל והוא דומה ללב האדם וצריך שיהיה יפה וטוב נקי ומכל חזזית מכל פגם רמז בזה שהאדם צריך שיהיה לבו נקי מכל סיג ופנוי מכל מחשבה רעה ובזה יזכה לחיי העולם הבא לגן עדן שכלו טעם וכלו ריח כלו ממתקים וכולו מחמדים ואינו כאגודת האחרים מפני שהוא רומז לע\"ה שעתיד לבא אבל אינו מצרף אותו עמהם בחברה כי צריך להאמין באמונה שלימה כי יש מתן שכר לצדיקים בגן עדן ואע\"פ שהוא אינו עובד עבודתו כדי לצפות לתשלום גמול אפ\"ה צריך להאמין בה וכן אמר התנא ודע שמתן שכרן של צדיקים לעתיד לבא: עוד ענין אחר שמעתי בענין זה כי רצה הקב\"ה לזכות את ישראל ואינו רוצה שידח ממנו נדח ובהיות שיש בענייני האנשים ג' מינים יש מהם שיש בהם טעם וריח והם החסידים ואנשי מעשה כי כל מעשיהם האמת והצדק: ויש מהם שאין בהם לא טעם ולא ריח והם קלי ע\"ה כי כל מעשיהם תוהו ואין אתם יודע עד מה: ויש מהם שיש בהם טעם אבל אין בהם ריח והם העוסקים בתורה ואין בידם מעשים להריח בהם: ויש שיש בהם ריח ואין בהם טעם שיש בידם מעשים טובים אבל אין בהם תורה רצה הקב\"ה לרמוז לנו בענין לקיחת ד' מינים הללו שהכל צריך לעולם וצריך לעשות מהם אגודה א' וחברה א' ולא ידח זה מפני זה כי כולם כאחד טובים:", + "האתרוג יש בו טעם וריח והוא בפני עצמו מפני שהוא שקול כג' האחרים: הערבה אין בה לא טעם ולא ריח: ההדס יש בו ריח ואין בו טעם:", + "הלולב יש בו טעם ואין בו ריח והוא כשהוא רך כשיוצא מראש הדקל אשר שם הקו' נתון יש בו טעם מה: וצוה לחבר אותם כי מה שיש בידו של זה תועלת לזה וזה מסייע לזה ובהתחברם כולם כאחד לא ימצא בהם שום דופי וזה שאמרו להביא חלבנה עם הקטרת ואע\"פ שריחה רע אפ\"ה בהתחבר' עם הסממנים האחרי' ריחה הרע מסתלק ממנה ואדרבא מוספת ריח טוב לסממנים האחרים כי אין האור ניכר אלא מתוך החשך וכן צוו חז\"ל כל תפלה שאין בה מפושעי ישראל אינה תפלה והוא רמז לענין זה שאמרנו:", + "עוד אמרו במדרש לולב זה הקב\"ה. הדס זה הקב\"ה. ערבה זה הקב\"ה. אתרוג זה הקב\"ה:", + "ואפשר שכיונו ז\"ל לענין זה שאמרתי שאע\"פ שיש בו בישראל חסידים ואנשי מעשה לא מפני זה געלה נפשו בפחותים והקלים כי זה וזה צורך העולם וכמו שחפץ בזה חפץ בזה לבלתי ידח ממנו נדח ועל כולם מיחד שמו ומשרה שכינתו: עוד שמעתי כי לכל אילן ואילן או עשב או ירק יש שר שולט עליו ואומר לו גדל וד' מינים אלו לא השליטם הקב\"ה ביד שר ושוטר אלא כביכול מכחו ומהשגחתו הפרטית הם גדלים ולזה צוה לנו ליקח אלו הד' מינים מיוחדים לו בחג להראות לכל שעם ה' אלה והנה הנם בידו שאין להם פחד ואימ' משום בריה בעולם ואפילו לסמא\"ל אין לו כח לשלוח יד בהם אחר שהם מצויינין ומסומנים בסימן של מלך:", + "וצריך ליקח ד' מינים אלו כמו שאמרנו הג' כא' והא' בא' ולחבר ב' הידים כא' וקודם שיטול כולם בידו יברך אקב\"ו ענ\"ל ויכוין בה למה שאמרנו וביום א' יברך שהחיינו ואח\"כ ינענע בהם לד' רוחות העולם וישים פניו למזרח וינענע ג' נענועין ואח\"כ יהפוך עצמו לימינו לצד דרום ויעשה ג' נענועין ואח\"כ למערב ואח\"כ לצפון שכל פניות שאתה פונה יהיו דרך ימין אח\"כ למעלה ואח\"כ למטה והם ו' קצוות בג' ג' הם י\"ח להראות שאלהינו ית' וית' הוא חי וקים יחיד ומיוחד בשמים ובארץ ובד' רוחות העולם ובידו הכח והממשלה שליט בעולמו לעשות כרצונו לעצור ממנו טללים רעים ורוחות רעות המזיקות לעולם וישפיע לנו מטובו מן השמים את אוצרו הטוב להריק על הארץ ברכה עד בלי די ומנענע בהודו לה' פעם א' ובאנא ה' הושיעא נא פעם א' ובהודו שבסוף פעם א' הם ד\"פ ח\"י נענועים בכל פעם הם ע\"ב נענועים רמז לשם בן ע\"ב י\"ו שמכחו הגדול ישפיע ברכה ותהלה נגד כל הגוים ולזה צריך שיכוין כל מי שהוא בן דעת ובעל נפש כי הכל הולך אחר הכוונה: עוד יש רמז בד' מינים אלו לד' רגלי המרכבה והם אברהם יצחק ויעקב ודוד והם הדס ערבה לולב ואתרוג ובזכות אלו מרכבה קדושה של שכינה ישב הקב\"ה על כסא רחמים וירחם עלינו ויוציא משפטנו לאור ויחדש עלינו שנה טובה:", + "וצריך כל אדם להשתדל בעבודה הזאת ואל תהי קלה בעיניו שאחר שיש לה יחוד הש\"י ואהבתו ראוי להחזיק בה ואל יסמוך לומר עם הקהל אני נוטל כי היא סמיכה של הבל כי לא נתקן לולב לקהל אלא שיטול אותו מי שאין לאל ידו משגת לקנות לולב לעצמו או שבא מן הדרך או שארעו איזה אונס ולא קנה לו לולב ואתרוג תנאי ב\"ד הוא שיועיל לו נטילתו בלולב הקהל אבל מי שבידו ספוק לקנות ולחבב המצוה ולהדר אותה לא ידחה אותה מעליו שהיא גדולה במאד מאד בכמות ובאיכות ומגיע לו תועלת רב אם לנפש אם לגופו אם לכל אנשי ביתו שניצולים מכל צרה ומכל גזרה רעה אם עושה אותה כתקנה. ועוד שאעפ\"י שיטול לולב הקהל לא יוכל לנענע אלא פעם א' לצאת י\"ח מצוה אבל הנענועים האחרים בג' מקומות מן ההלל ולהקיף בו בזמן ההושענות איך יעשה: ואם הוא במקום שהאתרוגים אינם נמצאים גם הלולבים באים מארץ מרחקים ואינו יכול להשיג דבר שיצא בו י\"ח מפני שדמיו יקרים ואין ידו משגת יקנה מן הבא בידו ד' מינים הללו להיותם בידו בשעת ההלל ויברך על אותו שנבחר לקהל ובו יצא י\"ח ומה שיש בידו יהיה לחבוב המצוה וליחד ש\"ש מן הבא בידו וצדקה יחשב לו: ומי שיכול ויש ספוק בידו לקנות צריך שישתדל לקנות המובחר והמהודר יותר שימצא וכבר אז\"ל בהדור עד שליש וצריך לקיים הב' פי' אם שליש הממון אם שליש השיעור וזהו לחיובא אבל כל המוסיף מוסיפין לו וכבר אז\"ל זה אלי ואנוהו התנאה לפניו במצות בלולב נאה בציצית נאה בסוכה נאה וכן בכל ענין המצות שעושה יעשה אותן בשלימותן ובדקדוקן שלא יחסר מהן דבר מה ובזה יוכר עבודת העבד הנאמן ומדקדק בעבודת אדוניו ומשתדל לעשותה בשלמות וליפות אותה עבודה כדי למצוא חן בעיני אדוניו וגם אדוניו מכיר את לבבו הטוב ושמחת לבו בעשיית מצותיו ומוסיף לו שכר אחר נוסף על שכר המצוה עצמה מפני רצונו הטוב וחפצו השלם בעבודתו ואעפ\"י שמן הדין נראה לו שיוצא בענין ההוא לא יתרצה בזה אלא יעשה הדבר בשלמות בלי פקפוק כיצד בא ליקח לולב א' ושואלין ממנו דינר א' והוא מסופק בו אם הוא ראוי אם לאו ישאל ממנו לולב אחר יפה ממנו ויתן לו ב' דינרים ויקח א' יפה וטוב כרצון לבו בלי ספק ובלי פקפוק בכל תנאיו בא ליקח ג' בדי הדס יבקש אותם לחים וטובים אשר אין בהם כל מום כולם עבות מראשם ועד סופם ואעפ\"י שיוסיף בדמים המב\"ה יוסיף ימים על ימיו וממנו הכל ומידו נתנו לו ואיך יעלה על דעתו של האדם הטפש לפקפק בענין אחר שהוא רואה בעצמו כי זה כוונ' הבורא שיעשה מצותיו בשלמות ובהדור נאה ונתן לו יד לעשות ולא יעשה ויתרצה במה שימצא להקל מעליו שלא יפזר ממון שאינו שלו: וכן בענין הערבה ראויה שתהי' לחה וראשיה שלמים ולא מקוטעים: בא לקנות אתרוג צריך לדקדק בו הרבה כי הוא נקרא פרי עץ הדר וכל ההדר האפשרי שהוא יכול לבקש ולחפש עליו יבקש ויקח אותו בשלמות ההדר: וכל אלו העניינים צריך לחפש אחריהם קודם שיבא זמן חיובן כדי להיות לו מוכן ומזומן לצאת בו ידי חובתו ולהתהדר לפני בורא עולם אבל מי שלא השתדל מקודם לכן וכשבא השעה דחוקה הוא מחפש ואינו מוצא כבר אמרנו שיקח מה שימצא להיות בידו לזכרון ולאות אבל לא קיים המצות כאשר ראוי לו לקיים וצריך לבקש רחמים ירחמו עליו מן השמים ופעם אחרת יזכה לעשות המצוה כתקנה:" + ], + "Order of Lulav Shaking": [ + "ויש נוהגין ליטול לולב ביום א' בסוכה כדי ליחד ש\"ש בשלמות משום דסוכה עולה ב' שמות אדנ\"י יהו\"ה ה\"ם כ\"ו: ולולב עולה עם ד' אותיותיו ע\"ב רמז לשם בן ע\"ב הנרמז בג' אבות בג' פסוקים ויס\"ע ויב\"א וי\"ט ישר הפוך ישר וכן הדס עולה עם ג' אותיותיו ע\"ב: אתרוג במילוי וי\"ו עולה עם אותיותיו והתיבה תרי\"א כמנין (תורה צוה לנו) כי אנכי ולא יהי' לך מפי הגבורה שמענום והם המצות הנחמדים מזהב ומפז רב וכן ענין אתרוג הוא נחמד בלשון תרגום וכל התורה כולה שמותיו של הקב\"ה:", + "ערבה עם אותיותי' עולה רפ\"א וכן עולין ג\"פ ע\"ב שהם רי\"ו אותיות עם שם אדנ\"י הפועל בהם והוא הנקרא מלאך אלהים ועולה ה\"ם א\"כ כל העניינים אלה הם הדברים עליונים ומורים יחוד שמו הגדול ולכן נוטלין לולב בסוכה ליחד הכל כא' יחוד גמור ואפי' הלל גמור או כדי לנענע ד\"פ כראוי ואין למחות בידם כי כוונתם לש\"ש אבל מי שלא יעשה כדרך הזה לא הפסיד כיון שנוטל אותו בב\"ה ברוב עם הדרת מלך וגומר ההלל עם הצבור במקום קדושתו לא גרע בה מן הסוכה אלא אדרבא תוספת מעלה וקדושה יתרה ימצא בו ולעולם אל יפרוש אדם עצמו מן הצבור ונהגו הצבור ליטול לולב אחר חזרת ש\"צ תפלת שחרית קודם שיברכו לגמור את ההלל וטעם למנהג משום שעונת קריאת שמע היא קודם הנץ החמה כדי שיגמור אותה וברכת אמת ויציב ובשעה שיתחיל להתפלל תנץ החמה לקיים יראוך עם שמש וזמן נטילת לולב הוא מהנץ החמה ואילך שכל דבר שכשר בו ביום אינו אלא מהנץ החמה ואילך אלא שאם עשאו משעלה עמוד השחר כשר וא\"כ ראוי הוא להתפלל לסמוך גאולה לתפלה עם הנץ החמה:", + "ואח\"כ יטול לולב שהרי הגיע זמנו וכן ראוי למדקדק לעשות אלא שביום א' שהצבור מתעכבים בזמירות וכבר הנץ החמה יכול ליטול הלולב שלו או של אחרים א\"כ הוא יפה והדור משלו כדי לברך שהחיינו מן הקודמין אחר שהגיע זמנו וא\"צ בזה להמתין לצבור אחר שיש זריזות בדבר:", + "אחר שנטל לולב יגמור את ההלל מלה במלה שלא יחסר דבר לקיום ברכתו שבירך לגמור דמשמע כולו ואפילו כשש\"צ אומר יאמר נא ישראל וכו' והקהל עונין אחריו הודו לה' וכו' יש מדקדקים שאינם מעלים זה בזה אלא הם אומרים בלחש יאמר נא יאמרו נא וכו' וכן ראוי ואין ראוי להפסיק בו כלל אלא כענין בין הפרקים של ק\"ש לשאול מפני הכבוד ולהשיב שלום לכל אדם כי כל דבר שמברכין לפניו ולאחריו אין להסיח דעתו ממנו עד שיגמור מצותו ובזמן שש\"צ מזמר איזה פסוק מן הלל ומתעכב בו לא מפני זה יעסוק הוא בדבר אחר כי אין להסיח דעתו עד שיגמור את כולו או ביחיד או בצבור ויעשה נענועים במקומות אשר זכרנו ואח\"כ יברך ברכת יהללוך ויענה אחריה אמן כמו שעה אחר ברכת ישתבח שהיא סיום ברוך שאמר וכן נהגו. אח\"כ מוציאין ב' ס\"ת בא' קורין שור או כבש ובב' בענין מוסף היום בפ' פנחס ומפטירין הנה יום בא לה' וכבר דברתי על ענין ההפטרה למעלה ומה טיבה:", + "אח\"כ יחזירו ס\"ת למקומו ויתפללו תפלת מוסף ויכוין בה כראוי שתחשב לפני בורא עולם כאלו הקריב קרבן מוסף: מוסף היום י\"ג פרים וב' אילים וי\"ד כבשים כולם עולות. ומנחתם ג' עשרונים לפר וב' עשרונים לאיל ועשרון לכבש. ושמן שלהם חצי ההין לפר ושלישית ההין לאיל ורביעית ההין לכבש ונסכיהם חצי ההין לפר ושלישית לאיל ורביעית לכבש עוד שעיר א' חטאת:", + "ביום הב' י\"ב פרים וב' אילים וי\"ד כבשים ושעיר:", + "וביום הג' י\"א פרים וב' אילים וי\"ד כבשים ושעיר וכן בכל יום הפרים מתמעטים והאילים והכבשים במקומן: ובכל יום קודם שיתפלל מוסף יכוין במוסף היום מה הוא ויוציא אותו בשפתיו ויתחנן לפני אלהינו ית' וית' תהא שיח שפתותינו תחת קרבנותינו:", + "אחר תפלת מוסף מוציאין ס\"ת ומניחין אותו בתיבה ויתחילו לומר ענין ההושענות ומקיפין הצבור התיבה אשר ס\"ת עליה בכל יום פעם א': וענין ההקפה הזאת היא זכר לההקפה שהיו מקיפין את מזבח העולה בזמן שב\"ה קיים כדתנן במסכת סוכה בכל יום מקיפין את המזבח פעם א' ואומר אנא ה' וכו' והתיבה לנו במקום המזבח שכמו שמזבח היו נקרבים הקרבנות ועולין לריח ניחוח כך אנו מקריבים תפלותינו שהם במקום הקרבנות ע\"י ש\"ץ שיעלה לריח ניחוח:", + "וענין ההקפה הוא להתחנן לפניו אלהינו יתברך וית' יושיענו מכל צרה ויצילנו מכף כל אויבינו ויפר כל עצת הקמים עלינו לרעה וכן במזבח בכל יום מתמעטים הפרים רמז שיתמעטו שונאינו והאילים והכבשים שהם ישראל דכתיב שה פזורה ישראל לעולם קיימין והיו מקיפין את המזבח על הכוונה הזאת והיו אומרים אנא ה' הושיעה נא ואין לך תשועה גדולה מזו ואנו מזכירים זכות אבות בזמן הקפתינו כדי שתעמוד לנו זכותם ותגן עלינו וכן ענין כל הפיוטים וההושענות על ענין הזה כל א' כפי מנהגו:" + ], + "Order of Hosha'ana Rabba and Simchat Torah": [ + "יום שביעי של חג נקרא יום ערבה ונקרא יום הו\"ר מפני שמאריכין בו בענין הושענא ולכל א' וא' לוקח בד א' של ערבה מלבד ערבה שבלולב עם הערבה שלו ומקיפין את התיבה אותו היום ז\"פ וכן היו מקיפין את המזבח בזמן שב\"ה קיים ז\"פ כנגד כל ז' הימים ולהיות היום הזה נורא מאד ובו נחתמים כל הספרים כולם והפסקי דינים ניתנים ביד כל תובע ומשטין ולכן צריך להרבות בו צדקה תפלה ותחנונים לעורר הרחמים העליונים ירחמו עלינו ויחתמו אותנו בספר חיים ובספר צדיקים לגאולה וישועה ונוהגין להרבות נרות בב\"ה ויש שלובשים בגדים לבנים כמו ביה\"כ ויש שעומדים כל הלילה ואין ישנים כלל מרבים בזמירות ותחנות וקורין ס' תילים כולו וכבר כתבתי בענין יה\"כ מה טיבו ומה ענין קריאתו וכל המרבה להתחנן הרי זה משובח ואפילו מי שאינו עומד כל הלילה קם באשמורת הבקר לומר סליחות עם הצבור כל מקום כפי מנהגו ומתעכבים בזמירות בב\"ה עד שיתקבצו כל העם ואו' רננו צדיקים עד כל\"ח ואו' ברוך שאמר עד ישתבח וקם ש\"צ ואומר ישתבח בזמרה ואו' קדיש וברכו וק\"ש ועושין כסדר כל יום ואחר תפלת מוסף מתחילין בהושענות ומקיפין פעם א' בזכות אברהם ואומר מה שאמרו כשהקיפו יום א'. ובהקפה ב' מזכירים זכות יצחק ואומר מה שאמרו ביום ב' בזמן ההקפות בג' יעקב בד' יוסף בה' משה בו' אהרן והם ו' הימים שעברו בכולם אומר הושיענו בהקפת פעם א' בהקפת פעם אחרת בהקפת פעמים כו'. בהקפה הז' מזכירין זכות דוד כי היא הז' ואומר פזמון ופיוט מיוחד ליום ואו' הושיענו בחגיגת ימים ז' ובכל הקפה מאלו מרבים בסליחות ותחנונים ואו' ויעבור וי\"ג מדות של רחמים ותוקעין שופר סי' תשר\"ת כדי לעורר הרחמים וכל מקום ומקום כפי מנהגו ומתעכבים עד קרוב לחצי היום ומתחננין על ענין הגשם שיהי' בעתו והשנה שתהי' מבורכת בכל ועל ענין גאולתינו ואו' קדיש ותענו ותתקבל ואותה הערבה חובטין אותה בקרקע פעם ושתים כי מנהג נביאים הוא וחביט חביט ולא בריך ואח\"כ או' אין כאלהינו בנחת ובזמרה ואו' ענין פטום הקטרת ואו' קדיש על ישראל ונפטרים לשלום ואם יום של ערבה בע\"ש ראוי למהר כדי לצאת להכין צרכי שבת:", + "כל אלו ז' הימים יעשה אדם את סוכתו קבע ואת ביתו עראי לכל ענין כאשר כתבתי. וביום הז' יעמוד בה עד קרוב ללילה ליל שמחת תורה והוא יום שמיני עצרת ויתקן ביתו עם שולחנו לכבוד היום הבא כמנהגו בכל י\"ט ויוריד את הכלי' הנאים מן הסוכה לתקן את ביתו ולהציע מצעותיו כראוי אבל לא מפני זה יצא מסוכתו עד סוף היום ובליל י\"ט יקדש בביתו ויברך שהחיינו כי הוא נקרא רגל בפני עצמו לענין פז\"ר קש\"ב והוא סי' לעניינים אלו פייס בפ\"ע ואינו כשאר הרגל שהמשמרות חוזרות חלילה זמן בפני עצמו ולא סמכינן אזמן דרגל קמא רגל בפני עצמו למאי דאמרן קרבן בפ\"ע ואינו כשאר מוספי החג שמחה בפני עצמה ואינ' מעורבת עם שמחת הרגל הא' וצריך שלמי שמחה בפני עצמה. ברכה בפני עצמה דצריך לומר את יום שמיני חג עצרת הזה ובח\"ל שעושין ב' ימים והשמיני ספק ז' לא יצא מן הסוכה אבל יתובי יתבינן ברוכי לא מברכינן:", + "ויום ט' שהוא ספק ח' יאמר ג\"כ זמן כדין ב' י\"ט של גליות ועושין שמחת תורה בט' וענין המנהג הזה שקורין ליום זה שמחת תורה ועושין בפועל שמחה לתורה ומוציאים כל הספרים שיש בב\"ה ועושין להם חופה ומשימין אותן בתוך חופתן ומרקדין בפניהם ומזמרין בקול רנה ותודה ומציעין כל ב\"ה כלים נאים ומצעות נאות ומעטרים הספרים בכל כלי כסף וזהב וכלי משי ורקמה:", + "והענין הוא לפי מנהגנו שאנו קורין כל החומש בשנה א' והיום הזה השלמנו סדרנו וחזרנו להתחיל ועל שזיכנו אלהינו לכך מחבוב המצוה אנו עושין כך ומשמחין התורה שע\"י זכינו לכך וכך המתחיל והמסיים עצמם עושין שמחה ונקראו חתנים: המסיים חתן תורה שעל ידו נשלם הסדר ועיקר החתונה על ההשלמה:", + "והמתחיל חתן בראשית שהוא זכה להתחיל הסדר ונקרא חתן שעל ידו חזרו להתחיל ובין זה ובין זה מקשטים התורה זה בכה וזה בכה כחתן שמקשט את הכלה בתכשיטים שמביאים לה ובס' הזוהר יש ענין סגולה לענין זה בפני עצמו שהוא נקרא שמיני עצרת והראה הקב\"ה ביום הזה אהבתו שהיתה לו עם ישראל מכל האומות וכן כתיב עצרת תהיה לכם לכם דוקא ולא לשאר עממין משל לבן מלך וכו' ומטעם זה עושין שמחה יתירה היום הזה אם לתורה אם לעם ישראל והוא מן הד' פרקים שמשחיטין את הטבח בע\"כ שחייב אדם לשמח אז ואין שמחה בלא בשר או אפשר לתת טעם לשמחה כי אחר שכל ז' ימי הסוכה נטלנו לולב בידינו בד' מינים שהם אות לנו שאנו חלקו ונחלתו י\"ו וישבנו בסוכה ז' ימים תחת כנפי השכינה ואין לנו חלק עם סמא\"ל וסיעתו ולכך ראוי לנו בזה היום לשמוח שמחה של מצוה בזכרנו את טוב ה' אשר עשה עמנו ועם אבותינו לבחור בנו מכל האומות ולקדש אותנו מכל הלשונות ויחדנו לעם סגולתו והוא ענין קרוב על מ\"ש עצרת תהיה לכם: ויש מי שנוהג ביום זה לעבור על החומש משום שמחת התורה. ויש מי שנוהג שעובר ב' מקרא וא' תרגום שאם עבר עליו איזה שבוע שלא עבר הפ' יצא בזה י\"ח כי משלים פרשיותיו עם הצבור איקרי אחר שמשלימין סדרם בעתם ונ\"ל שטעות הוא בידם ומעוות לא יוכל לתקון כי לא נקרא משלים פ' אלא כל ענין וענין ביומו ומדי שבת בשבתו כ\"א עבר יומו בטל קרבנו ולכן אמר כי מי שלא השלים קודם תפלה ישלים אחר תפלה אבל אחר שהגיע זמן תפלת מנחה שהרי מתחילין סדר אחר אין מועיל לו השלמותו וכן צוה רבינו הקדוש ז\"ל לבניו שישלמו סדרם קודם אכילה שלא יטרדו אח\"כ ולא יוכלו להשלים ואם משבוע לשבוע מסוף זמנה של זו לתחלת זמנה של זו אמר שאינו יוצא י\"ח כ\"ש זמן רב מראשית השנה ועד אחרית השנה אלא שאם לא יצאו י\"ח מצוה ידי קריאה יצאו כמ\"ש בענין ק\"ש:", + "ויש שעוברים כל הכ\"ד בז' ימי החג והטעם שהם פנוים ואינם יכולים לעבור עליו שאר ימות השנה ואין ראוי להפטר בלאו הכי ובפרט מי שאינו אלא מבעלי מקרא שמוטל עליו לעבור כל הכ\"ד בשנה ולא העברה בלבד אלא בהשקט להבין מה שאומר ולא יחשוב בלבבו לאמר סיפורים הם מה תועלת מגיע לנו בקריאתינו ח\"ו כולם כתבי הקדש איקרו וברוח הקודש נאמרו. זאת ועוד יוצא תועלת ולמוד מכל קריאה וקריאה ומכל ענין וענין למי שמדקדק בהם ואינו עובר כעובר על הגחלים ונ\"ל שאפי' לבעל משנה ולבעל גמרא לא סגי בלאו הכי שיעבור עליו לפחות פעם בשנה כי אין עסקנו כ\"כ עמוק בסתרי התורה ועניניה עד שבשבילו נשכח ונניח קריאת המקרא כל השנה כולה וכבר כתבתי למעלה בסדר ימי החול כי ראוי לקבוע בכל יום תורה נביאים וכתובים משנה וגמרא עד שנמצא שעובר עליו ואפילו ב\"פ הכל לפי קביעותו ואז טוב לו לתת חלק לכל יום ויום ונקרא משלש כל ימיו ממש מלהניח קריאתו לז' ימים בלבד:", + "ומפני שהמועדים לא ניתנו אלא לפנות אדם דעתו מכל מלאכה וענין כדי לעסוק בתורה בלב פנוי מכל מחשבה וטרדה לכן ראוי לקבוע למוד לכל מועד ומועד הכל לפי הזמן ולפי הענין ונ\"ל שכך ראוי לחלק הזמנים בז' ימי הפסח לעבור על ש\"ס משנה בכל יום וביום הז' ענין מכילתא מן הפרשיות המדברות בענין יציאת מצרים. ביום חג השבועות לעבור ברייתות של ת\"כ. ביום ט\"ב איוב עם פירושו ומגילה איכה. ביום ר\"ה ברייתות של ספרי. בי\"ה ס' תילים. בז' ימי החג שאר הכ\"ד שלא עבר עליו ומשנה תורה עם פירושו. בש\"ת יעסוק בז' פרקי משנה מס' יצירה שהם כנגד ש\"ס משנה והנה יש להם ג' ד' פירושי' יעיין ויבין בהם כפי אשר תשיג ידו וזו היא שמחת התורה להבין יסודה ועקרה ואם לא יספיק היום יעסוק גם בלילה כי צריך לעסוק בו בד\"ת להכין תכשיטין לכלה כדברי רשב\"י ז\"ל בס' הזוהר שאומר שיעסקו כל הלילה בעניני הכלה אין לך תכשיטין חביבין מאלו ומי שעבר על הכ\"ד בשאר ימות השנה ואצ\"ל לעבור בז' ימי החג יעסוק בס' התיקונין להרשב\"י זלה\"ה שהוא פנת יקרת להבין ע\"י בס' הזוהר וס' הזוהר עצמו יעסוק בו מדי שבת בשבתו וחדש בחדשו והכל לפי מה שהוא אדם אלא שהצעתי הדברים לפניו והמשכיל יבין ויבחר:" + ], + "Conduct for Motzei Sukkot": [ + "מוצאי יו\"ט יקח הלולב עם מיניו וישמור אותו במקום מיוחד יהיה לו למשמרת יראה אותם ויזכור ויזכה ע\"י להנצל מכל צרה ואל ישליך ויזרוק אותם לאשפ' אחר שהם רומזים לענין גדול כאשר כתבנו אין לנהוג בהם מנהג בזיון גם הסוכה יתיר אותה ויסתור אותה שידעו שלא נעשית אלא למצותה ואם יכול לשמור העצים והקנים לשנה הבאה לחזור לעשות בהם סוכה של מצוה מה טוב ומה נעים אחר שכבר עלו ונתעלו בענין מצוה לא ירדו לענין חול גם אם יעשה בהם איזה תשמיש של מצוה אחרת טוב ויפה ואם לאו יוכל לשנות לדברים אחרים ואפי' של חול ואע\"פ שנאמר חג הסוכות ז' ימים לה' ואז\"ל שאין נאותין בהם היינו תוך ז' ימי החג אבל לאחר מכאן אין חשש עם היות ששמעתי וכמדומה לי שראיתי שיש חסידים ואנשי מעשה שאחר שסותרי' הסוכה מאספין הכל אל מקום א' ושורפין הכל ואין נאותין ממנו חומרא יתירה היא זו:", + "הימים שאחר החג עד ר\"ח חשוון נהגו שלא ליפול על פניהם וא\"א י\"ג מדות ולא ודוי והטעם משום שזה החדש הוא זמן רוב שמחתנו ונבחר בו יום סליחתנו ויש בו ד' מועדים ר\"ה י\"ה סוכה ושמ\"ע והוא חדש הז' והז' לעולם משובח ונשלם בו עבודת ב\"ה בימי שהע\"ה והוא נקרא ירח האתנים ותחלתו יסורין וסופו שלוה ומפני אלו הענינים ראוי לשמוח בו ושלא להראות שום צער וצרה ברבים אבל הרשות בידו אם ירצה להתענות ולעשות הטוב בעיניו. וכן הענין בימי ניסן מצד טעמים אחרים:" + ], + "Order of Chanukah": [ + "בכ\"ה בכסליו אירעו לאבותינו נסים ונפלאות בבה\"מ בימי מתתיהו בן יוחנן כ\"ג ובניו שהיו מבני חשמונאי והקב\"ה עשה נסים על ידי כהנים אלו שבאו מלכי עכו\"ם והביאו העיר במצור והיו חפצים לשלוח יד בבית קדש הקדשים ובעמו ישראל לחרב ומסרו הכהנים אלו נפשם על קדושת ה' וקדושת ביתו ועמו ויצאו להם אב עם ד' בניו כדובים שכולים והרגו בהם מכת חרב ואבדן עד שגברה ידם ונצחו וחזרו בפחי נפש ובכן באו לבהמ\"ק כדי לעשות זכר לנס וטהרו את הבית מכל הטמאים שנכנסו בה ובקשו שמן להדליק המנורה ולא מצאו שמן טהור כ\"א צלוחית א' קטנה מלאה שמן והיתה חתומה בחותם כ\"ג והכירו בו שלא נגעו בו ולקחו ממנה שמן להדליק המנורה ולא היה בה שעור לפי אומד המדה שהיו נותנים במנורה חצי לוג שמן בכל נר כ\"א ללילה א' והם היו צריכים שמן לח' ימים כדי שיהיה להם פנאי וזמן ללכת למקום השמן המובחר להביא משם שמן למאור והש\"י ראה בענים והפיק רצונם שלא יצטערו על חוסר השמן ועשה נס שמאותו השמן שבצלוחית קטנה הדליקו לילה ראשונה ונותר בה שמן וכשבאו להדליק הלילה הב' הספיקו ממנה שמן נרות המנורה ונותר בה שמן וכן בלילה הג' וכן בד' וכו' עד ח' ימים וכשראו כהני ה' ועם ה' אותו הנס הגדול נעשה להם שמחו שמחה גדולה ובהיות שהש\"י עמהם והרבה להטיב אם להצילם מיד אויביהם אם לעשות להם אותו הנס המפורסם וע\"כ ראוי לעשות זכר לנס הזה לדורות הבאים שיכירו וידעו הטובות והנסים והנפלאות שעשה עם אבותינו בימים ההם בזמן הזה והתנו שאותם הח' ימים שנעשה להם הנס בימי מתתיהו ובניו שיהיו ימים קבועים בכל שנה ושנה ימי ששון ושמחה דלא להתענאה בהון ודלא למספד אחר שבהם היתה שמחה גדולה לאבותינו זאת ועוד לגמור בהם את ההלל משום ההצלה הגדולה שהצילנו מכף אויבינו ומסר רבים ביד מעטים וכו': ומפני שעיקר זכר הנס היה בנרות כי משם נודע למפרע ההצלה הגדולה אשר עשה עמהם מרצון טוב ודרך אהבה וחבה תקנו שבאלו הח' ימים תחלתם ליל כ\"ה בכסליו שידליקו נרות בכל ישראל יתרים על הנרות שמדליקין אותם לשימוש בתיהם זכר לאותו נס שנעשה להם בח' ימים אלו ואע\"ג דלכאורה נראה שלא היה הנס כ\"א בז' ימים כי ללילה א' כבר היה להם בצלוחית אפ\"ה נס היה שלא נתנו השמן כולו בלילה הא' ואחר נעשה נס בשניה כי אפילו בראשונה נתנו מעט ממנה ואותו מעט החזיק את המרובה וכן בלילה ב' מעט מהנשאר החזיק את המרובה וכן בכל הח' ימים אם כן בכל לילה ולילה היה נס בפני עצמו:", + "ובענין הדלקת הנרות יש שמדליקין נר בכל לילה לכל אנשי הבית ויש מהדרין ויש מהדרין מן המהדרין מה שנהגו כל ישראל הוא דרך המיצוע שלילה הא' מדליקין נר א' לכל אנשי הבית ובשני' מוסיפין אחרת על הא' וכן הולכין ומוסיפין נר א' בכל לילה עד שנמצא בלילה הח' ח' נרות כמנין הימים אשר עברו וצריך כל אדם להזהר בהם ולבקש שמן זית זך ויתן בכל נר שיעור להדליק משקיעת החמה עד שתכלה רגל מן השוק ואע\"פ שאנו מדליקין בתוך הבית אפ\"ה השיעור הזה לא יחסר גם מצות ההדלקה משקיעת החמה ואילך ולא ימתין עד שתחשך משום דזריזים מקדימין למצות ומקום הנחתה בפתח לצד שמאל הנכנס שתהא מזוזה מהימין ונר חנוכה מהשמאל ולא יגביה אותה למעלה מכ' אמה ולא למטה מי' טפחים ומצותה מי' טפחים עד י\"ח טפחים שכן גובהה של מנורה י\"ח טפחים בליל א' יברך ג' ברכות להדליק נר של חנוכה ושע\"נ ושהחיינו:", + "והרואה אותן ואין לו בית להדליק מברך שתים שעשה נסים ושהחיינו ולעולם ישתדל אדם להדליק ואפי' הוא אורח בבית אחרים ישתתף עמהן בשמן כדי שיהיה לו חלק במצוה ואם יש לו חדר בפני עצמו ידליק לבדו וידליק הוא בעצמו ולא ע\"י שלוחים וכן בכל ענין מצוה שלא יראה כמי שאינו מחשיב המצוה כראוי אחר שאינו עושה אותה בידיו ובגופו אלא יודה וישבח לאדון הכל שזיכהו במצוה ההיא ויעשה אותה באהבה וחבה ויא' מי אני ומה חיי שפל ואפל לרא\"ש והלואי אעבוד בכל כחי וגופי וממוני ביום ובלילה ואשיג צד מה רצונו וחפצו שימצא נחת רוח בעבודתי ומעשה ידי אחר כל ההכעסות שאני מכעיסו בפועל כפי ובעלילותי בעבור רצונו בכל רגע ובכל שעה והוא מאריך אפו ונותן לי חיים ושלום ואינו מקפח מזונותי וטובותי מפני זה ואיך אני לא אכיר בטובתו הגדולה ובגמולו השלם וכשיבא לידי מצוה גדולה וקטנה אשתעבד עצמי וממוני לעשיית המצוה ההיא בכל לב ובכל נפש ובפנות האדם אל הענין הזה לא יתרשל בשום מצוה להניחה שתעשה ע\"י אחרים אלא יאזור כגבר חלציו ויעש' המצו' בכבודו ובעצמו בזהירות ובזריזות:", + "ובענין הנרות שידליקו בהן כל א' יעשה אותן כפי כחו וכל המהדר אותם ביותר ה\"ז משובח ומי שידו משגת לעשות אותם מכסף יעשה אותם כי אין ההוצאה בהם כ\"כ וה' יודע כמה דאגתי על ענין זה ולא עלה בידי לקוצר ההשגה אבל בטחתי בחסד אלהים שיגמור בידי לעשות כוונתי לפחות מי שאין בידו לעשות כל הח' נרות כסף יעשה א' מהם כסף ויהיה אותה שמחדש בכל לילה זכר לנס וכל זה אם אינו מעכב מראה בה חביבות המצוה וחפצו והשמחה שיש לו בה שהוא עיקר העבודה כנ\"ל. וכבר ארז\"ל דאסור להשתמש לאורן משום בזויי מצוה ויאמרו לאורה הוא צריך ואינו ניכר עשיית המצוה לשמה וכל תשמיש אסור בהן ואפי' רצוי מעות מיד ליד ומפני שאין כל אדם יכול להזהר מזה ואפילו שיזהר ממילא הוא נהנה מאורן לאיזה דבר שיהיה ראוי לתקן להדליק נר א' לבד הנר של מצוה והוא נקרא שמש מפני שאם ישתמשו איזה שמוש לאורן לא יתהנה שהרי נר שמש יש שם ומאורו יכול להתהנות ועושין אותו מיוחד במקום א' לבדו כדי שידעו אם מדליק אם לאו שאם נכבה יחזור להדליק אותו או יזהרו מהשתמש נגד אורם וכבר נהגו בזה כל ישראל ועושין ח' נרות להדליק בהם א' למעלה להיות מיוחד לשמש וח' למטה על הסדר להדליק כל אחד לילו והשמש לעולם עם כולם:", + "כשבא להדליק ליל ב' ייטיב את הנרות קודם שידליק ויסיר מותר השמן והפתילות שנשארו ויתנם בכלי א' מיוחד ויקנח הנרות וישים בהם שמן כשיעור ופתילות ראויות וכן יעשה בכל לילה ולילה והנשאר ביום הח' יעשה מהכל מדורה א' לבדה וישרוף הכל ולא יהנה ממנו אחר שהוקצה למצוה ובנר השמש אין צריך הטבה אלא יתן עליו שמן כשיעור ואין חשש וא\"צ פתילה חדשה:", + "יש מדקדקין שאין מדליקין בנרות של חרס משום דמאיסי ולכן צריך לבקש נרות יפים ומשופים ראויים להדר המצוה וכל המוסיף בזה הרי זה משובח כנ\"ל: ימי חנוכה אין להתעצב בהם כי אם להראות ששון ושמחה על כל הטוב שעשה עמנו אלהינו בימים האלו ויאמר הלל גמור בכל יום בברכה לפניו ובברכה לאחריו וביום ר\"ח טבת יוסיף שמחה על שמחתו ומוציאין בו ב' ס\"ת א' לר\"ח וא' לחנוכה ותקנו לקרות בחנוכה בענין הנשיאים שהוא חנוכת המזבח ומתחילין מברכת כהנים עד ויהי המקריב ביום הא' וביום הב' קורין ביום הב' וביום הג' ביום הג' וכו' וביום הח' מתחילין מביום הח' עד סוף הסדר ומצרפין עמו פ' בהעלותך את הנרות שאותה הדלקה היתה ע\"י אהרן ובניו שלכך נבחר וגם באלו ימי חנוכה אירע נס זה של הנרות ע\"י בניו של אהרן והוא שבח לאהרן וכל שבט לוי שאע\"פ שלא הקריב קרבן ראש שבטו בחנוכת המזבח כמו שהקריבו כל נשיאי ישראל אפ\"ה שלו גדולה משלהם שהם הקריבו פעם א' והוא בכל יום ויום עומד ומקריב ולהפיס דעתו נתבשר בזאת הבשורה שעתידין בניו לעשות חנוכה אחרת כולה ע\"י והיא הנעשה ע\"י אלו שאלמלא הם היה ב\"ה חרב וקרבנות בטלים וע\"י היתה תשועה לישראל ונתחזק ב\"ה במקומו והוסיף הקב\"ה לעשות נס בענין השמן כמו שזכרנו וכל זה מעלה לשבטו של אהרן וליחס שבטו וכן תקנו לומר אחר הדלקת הנרות (הנרות הללו אנו מדליקין וכו' ע\"י כהניך הקדושים וכו') כדי להזכיר התשועה ע\"י מי היתה והוא שבח לזרעו של אהרן. וכן תקנו בענין על הנסים שמזכירין בתפלה בימי מתתיהו בן יוחנן כהן גדול וכו':", + "וענין מצות חנוכה זו אל תהי קלה בעיניך מפני שהיא מד\"ס כי היא מן הגדולות ונוראות כי בזמן הזה הקב\"ה גמלנו רב טוב והציל את נפשינו ממות ולא נתן למוט רגלינו ביד מבקשי רעתינו וכל המזלזל בענין זה נראה שכופר בטוב שהיטיב עמנו אלהינו ית' ויתברך ואינו משמח בשמחת ישראל ואינו חושש בגאולת' ובנחמתם ח\"ו וכן הענין בענין מצות פורים שהיא מד\"ס:" + ], + "Order of Purim": [ + "וימי הפורים נזכרים ונעשים בכל דור ודור על כל הטובה אשר עשה ה' לישראל אשר הצילנו מיד המן בן המדתא האגגי עמלקי צורר היהודים ומחשבתו הרעה אשר חשב להשמיד ולאבד כל זרע ישראל מנער ועד זקן וה' ברחמיו בחמלתו עלינו השיב מחשבתו על ראשו ותלו אותו ואת בניו על העץ ושלטו היהודים המה בשונאיהם ועל הנס הגדול הזה שהי' עם כלל ישראל שמו בכתב הענין ונתן בספר בתוך כתבי הקדש כי אסתר ברוה\"ק נאמרה וקבלו היהודים עליהם ועל זרעם לעשות ימי הפורים האלה י\"ד וט\"ו באדר בכל שנה ושנה ולא יסוף כי אע\"פ שכל המועדים יתבטלו מגילת אסתר ועשיית הפורים אינם בטלים. והטעם הוא שכיון שנעשה הנס הזה ע\"י עמלק ראש צרים אשר מעולם רדף אחרינו להשמידנו והקב\"ה בעצמו לבש קנאה עלינו מצד רשעתו אשר קרנו בדרך ויזנב וכו' ונשבע הקב\"ה י\"ו בשמו ובכסאו לנקום נקמת קדושת שמו ונקמת עמו ישראל ממנו וכביכול לא תהי' הכסא שלם בשלמות אלא אחר המחות אותו מן העולם וע\"כ צונו מחה תמחה את זכר עמלק. וא\"כ בענין הנס הזה שהושב מחשבתו הרעה על ראשו ונמחה ונשמד הוא וזרעו וכל הנלוים אליו עד שכמעט לא נשאר מהם כי אם מעט מזער ונתקדש ש\"ש וכביכול נתגדל שמו י\"ו ונשלם כסאו בענין ההוא וע\"כ אין ראוי להתבטל והוא דבר הנוגע אל גאולתנו ואל ישועתינו:", + "ונהגו כל ישראל להתענות יום י\"ג באדר מפני שהוא הי' יום קהילה לכל בין לבני שושן בין לשאר עירות שהוא הי' היום אשר נהפך מיגון לשמחה מאבל לי\"ט ובמקום שהיו מחכים אויבי נפשנו לשלוט בנו כרצונם להשמיד ולהרוג במחשבת המן הרשע נקהלו כל היהודים בעריהם בכל מדינות המלך לעמוד על נפשם להנקם מאויביהם ובהיות הי' יום קהלה לכל והיו ממתינים רחמי שמים שיצילם מכף מבקשי רעתם והקב\"ה הי' בעזרם והצילם מצרתם נהגו בכל שנה ושנה להתענות ביום זה לתת שבח והודאה על העבר ולהתפלל ולהתחנן על העתיד:", + "ועם היות שיום י\"ד הי' יום קהלה לבני שושן כי לא נחו עד יום ט\"ו בו אפ\"ה אין להתענות בני הכרכים יום י\"ד מפני כך כי אחר רוב העולם אזלינן והוא הי' יום צרה לכל משא\"כ בי\"ד לבני שושן כי מעצמם שאלו הענין: ענין עשיית מגלה ותיקונה כבר מפורש' בדברי פוסקים וצריך האדם להדר עצמו בה כמו שמהדר עצמו בכל מצוה יותר ויותר ממ\"ש בענין חנוכה שזה הענין יש לו תוספת ויתרון עליו שפדאנו אלהינו י\"ו מן המות כי נגזר למות נפשנו וגזר אותו בליעל שלא יזכר שם ישראל עוד מה שלא הי' כן בימי יון אע\"פ שהיו רשעים ושונאים ומפני כך צריך להרחיב דעתו ונפשו בימים האלו ולחשב עצמו שהיום נצול ממות ומדחי ויעשה משפט וצדקה עם העניים ואביונים וישלח מנות ומתנות לאין נכון לו כדי שיהיו הכל שמחים ביום זה ולא זה דואג וזה שמח:", + "ובליל פורים יקח המגילה בידו מתוקנת כראוי ויתפלל תפלת ערבית ואח\"כ יקראו המגילה בקול רנה ותודה לשבח לאדון הכל שעשה עמנו ועם אבותינו נסים ונפלאות ויאמרו ברכה לפניה ג' בליל א' על מקרא מגילה ושעשה נסים ושהחיינו ולאחריהם הרב את ריבנו וכו' אח\"כ יאמרו סדרא דקדוש' ומזמור לולי ה' שהי' לנו ונפטרים לבתיהם לשלום: וימצא בביתו נרות דולקות ושלחן ערוך ומטה מוצעת מפני כבוד היום ויאכל וישתה בשמחה ובטוב לבב וישמח אנשי ביתו וירחיק מהם כל ריב וכל מצה ויודיע להם הנסים והנפלאות שעשה עמנו הש\"י בימים ההם בזמן הזה כי פדה ה' את יעקב אנשים ונשים וטף והשיב לאויבינו שבעתים אל חיקם וראוי לנו להזכיר חסדי ה' תהלות כעל כל אשר גמלנו ה' ורב טוב:", + "וצריך שכלם יתקבצו למקרא מגילה אנשים ונשים וטף שכולם היו באותו הנס ואם לא שמעו כלם בב\"ה מפי ש\"ץ חובה על בעל הבית שיקבץ אותם ויקרא המגילה לפניהם בלשון שיבינו ענין הנס וההצלה ואם קרא להם בלשון הקדש בכתב אשורית יצאו אע\"פ שלא יבינו כי כיון שנתקן בלשון הזה עצמו הרי יצאו ידי חובת התקנה ואפי' לא הבינו אבל לשון אחרת אינו מועיל להוציא אלא א\"כ יבינו בו ומשום פרסום הנס:", + "למחר משכימין בשמחה וטוב לבב ולוקחים בידם מברכת ה' אשר נתן להם כל א' וא' כפי כחו והשגתו והולכין לב\"ה ושם מתקבצים העניים והאומללים ואחר שהוציאו ס\"ת וקראו בו בפ' עמלק הרשע אומרים אשרי ומתחילין הגבאים לגבות בכוסות של כסף בידם גביה אחר גביה לכל הדברים הנצרכים באותה העיר לתת חלק מה לכל א' וא' מהם ביום הזה כדי שישמחו בו הכל גם העניים עצמם מחזרים בבתי כנסיות לשאול מעות פורים גם הקטנים יתומים מתוך צרתם ממתינים ליום כזה שישאלו מ\"פ להשיב את נפשם ולכן צריך כל א' שיתן להם כפי כחו ולא יחזיר אותם ריקם כברכת ה' אשר נתן להם העשיר כעשיר והעני כעני א' המרבה וא' הממעיט ואפי' לגוים הפושטים את ידם ביום זה לשאל מפני שמחת ישראל אין להשיבו אחור אלא אדרבא יתן לו בפנים מאירות וידעו כי ה' אלהינו עמנו בכל קראינו אליו והוא הפודה והגואל ומציל אותנו מכל צרה וצוקה ומפר עצת כל הקמים עלינו כאשר הפיר עצת המן בן המדתא צורר היהודים והשיב גמולו בראשו ומי שאין ידו משגת לתת לכל שואל יתן לנצרכים יותר לדלים ואביונים אין לו אפי' לזה לא ימנע עצמו מפני זה מלכת לב\"ה אלא ילך וישתתף עם אחיו ובין אחרים לא יוכר חסרונו אחר שחבירו נותן או יאמר לחבירו אני אין לי מה ליתן עשה עמי חסד שכל מה שאתה נותן אמור להם שבשבילי אתה נותן גם כן כדי שלא אתבייש כשישאלו ממני וצדקה יחשב לחבירו בעשותו זה זה נהנה וזה אינו חסר אלא אדרבא נהנה ושכרו גדול שמונע ממנו שלא יתלבנו פניו ולא יאמר חסר אני שיאמרו עלי שאני נותן פרוטה לב' בני אדם לא יחוש מזה כי סוף סוף בני אדם יכירו כי אין ידו של חבירו משגת ליתן ומפני בושה הוא מתנצל בזה ואם לא יכירו אין אנו אחראין להם שיכירו והוא יעשה המוטל עליו לעשות ומה יתרון לבעל הלשון. אחר שכבר גבו מה שראוי לגבות ושמחו לב העניים והאביונים יקראו המגילה מתוך שמחה של מצוה ויברכו עליה עמ\"מ ושעשה נסים ויקראו בנועם מלה במלה ואזני כל העם אל מ\"מ ולא יסיחו דעתם לחוץ ממנה כלל ואם ירצה לקרות במגילה שלו יקרא ואין לחוש אבל לא יגביה קולו יותר מדאי שלא יבטלו את אחרים:", + "ובמקום שהנערים משחקים בהכאות שמכים את הנערים אחרים שעושים דרך שחוק והתול ראוי לגעור בהם שאין בהכ\"נ בית ועד אל קלות ראש לעשות בהם דברים של חולין ודברים שאין בהם שיעור ובפרט אם הענין נעשה ע\"י נערים ובחורים פוחזים וריקים אבל ע\"י קטנים אין לחוש להקפיד כ\"כ משום שמחת היום: אחר קריאתה מברכין הרב את ריבנו ויש מקפידים שלא לברך אותה אלא אחר שיגלול המגילה ולמדו ענין זה מס\"ת שאין הקורא מברך עד שיגלול ס\"ת ונ\"ל שאינו דומה ששם הענין הוא שלא יאמרו ברכות כתובות בתורה ויצא מזה חורבה אבל בנ\"ד אין לחוש שיאמרו ואם יאמרו אין חורבה יוצאה אבל אם כבר התחיל לגלול נ\"ל לכ\"ע אין לחוש אבל לא יגלול ויברך שאין כוונתו גמורה בעסקו במלאכתו וכן בכל הברכות כולם אין לעשות שום דבר וענין כשמברך אותם כדי שלא יסיח דעתו מכוונת הברכה כנ\"ל אח\"כ יאמרו ובא לציון לסמוך גאולה לגאולה ויחזירו ס\"ת למקומו ויאמרו מזמור לולי וגו' וקדיש תתקבל:", + "חייב אדם להרבות בסעודה כי כן כתיב ימי משתה ושמחה וחיוב הסעודה הזאת צריכה שתהי' ביום כי עיקר הנס ביום נעשה ונהרגו מה שנהרגו ולכן אם עשאה בלילה לא יצא י\"ח וענין הסעודה הזאת צריכה שתהי' בבשר ויין כי אין שמחה בזולתם ובענין היין אמרו חייב אדם לבסומי בפוריא עד דלא ידע בין ארור המן לברוך מרדכי והדברים לרוב הפוסקים כפשטן ויש מגמגמים בדבר ואומר דזו לאו שמחה איקרי ובודאי בהגיע לענין זה שתה הרבה יותר מדאי ויזיק לו בלי ספק והרמב\"ם ז\"ל כתב עד שירדם ומפרש הענין עד שלא ידע ר\"ל מתוך ששתה מה שאינו רגיל ושינה קופצת עליו ומתנמנם ומתוך שנתו אינו יודע לכוין בין ארור המן לברוך מרדכי אלא שקשה לפירושו למה נקט אלו המלות יותר מאחרות לענין הנמנום הכל שוה ועל זה אחרים פי' שהענין הוא לענין חשבון השמות לידע מה הפרש יש בין זה לזה כי המספר עולה שוה ארו\"ר המ\"ן תק\"ב וכן ברוך מרדכי תק\"ב וכשישאלו לו מה הפרש והוא יבקש ולא ימצא והוא נחפז בזה ונטרד הרי עשה היין בו פועל אבל סוף סוף הלשון קשה דלא ידע בין זה לזה והרי יודע. אלא האמת הוא כפשוטו שצריך ששכלו יתבלבל כ\"כ עד דלא ידע לכוין אם יאמרו ברוך לארור שיאמר אינו ברוך אלא ארור וכן בהפך בשכנגדו: ומפני מה חייבו בזה אמר שהוא ענין כבד וקשה שמעתי פעם שאחר שהמן הרשע בקש להשמיד להרוג ולאבד ולשפוך דם היהודים נעשה ענין קרוב לזה מתוך שמחה עד שנשאר כמתים מושכבים ארצה ומצד אחר הוא חשב לשפוך דם ואנו נוסיף דם על דמינו ע\"כ:", + "ויתעכב על שולחנו לאכול ולשתות יותר ממה שרגיל ויקבץ כל אנשי ביתו וחביריו על שלחן א' כדרך המסיבה שמתאספים הרבה לעשות סעודה ומתוך כך מתרבה שמחה אבל כשהאד' יושב יחידי וגלמוד א\"א לשמוח כראוי:", + "ונהגו להתפלל מבעוד יום בזמן מנחה גדולה כדי שיהיה לו זמן לאכול ולשתות עד הלילה ויוכל ללכת לב\"ה להתפלל תפלת ערבית עם ק\"ש ולא יתעכב בסעודה עד חצי הלילה כדי שלא יאחר ק\"ש ותפלה כי לא תקנו דבר כדי לקלקל ח\"ו אלא יעשה באופן שזה וזה יתקיים בידו וחפץ ה' בידו יצלח:", + "נשלם ספר סדר היום תהלה לאל נורא ואיום" + ], + "Exposition on Avot": [ + "הוא היה אומר בן חמש שנים למקרא בן עשר למשנה בן שלשה עשר למצות בן חמשה עשר לגמרא בן שמונה עשר לחופה בן עשרים לרדוף בן שלשים לכח בן ארבעים לבינה בן חמשים לעצה בן ששים לזקנה בן שבעים לשיבה בן שמונים לגבורה בן תשעים לשוח בן מאה כאלו מת ועבר ובטל מן העולם ע\"כ.", + "ולהיות המשנה הזאת מדברת בענין סדר האדם מתחלתו ועד סופו ראיתי לבאר אותה לכונן החבור הזה אשר היא כוללת עניינים רבים כפי האיכות כי לא לחנם השמיענו התנא ענין הסדר הזה אלא ללמד ממנה עניינים אחרים ונתחיל בביאורה בע\"ה: בן ה' שנים למקרא מה שהתחיל התנא בענין הקריאה של התינוק מה' שנים ואילך אפשר לומר כי דבר בהוה שכן דרכן של רוב תינוקות שאינן יודעים לדבר כראוי עד הזמן הזה בפרט לענין קריאת פסוק ולזה אין מוליכין אותו לבית הספר קודם הזמן הזה כי הוא דבר לבטלה ואין לצער לנער במקום שאין לו תועלת כ\"כ: עוד אפשר דמקרא ר\"ל פסוק אחר שיתחיל לקרות אבל קודם הזמן הזה יעסוק בידיעת האותיות והנקודות וקריאתן ולפי זה הטעם מוליכין התינוק לבית הספר אפילו כבן ב' או ג' שנים כדי ללמדו האותיות והנקודות וכל מה שישיג וכן נוהגין: אבל יש מי שמדקדק שאין מוליך אותו כל זמן שלא הגיע לג' שנים ואפילו ברביעית אינו חושש עד שיגיע לשנה הה' וראייתם מפירות האילן שכתוב בהם ג' שנים יהיה לכם ערלים שעדיין הם ברשותו של סמא\"ל ואין ליהנות מהם ובד' צריך הלולים ובה' תאכל את פריו הה\"נ לענין הולד כל זמן ג' שנים אין לנו שיעסוק בחפצי שמים כלל מפני שהוא תחת שעבודו של סמא\"ל ואפילו מעט מזער אבל בה' ראוי לעסק וספינא לי' כתורא ולפי דרכו נקט התנא ה' שנים דווקא אבל לא ראיתי ממש דבריו וראיותיו מפירות האילן אינה ראיה כי פרי האילן לא נראה אלא לצורך הגוף ולהנאתו והוא מחלקו של סמא\"ל ולכן ראוי לתת לו חלק מה לבדו ולא נעבור בגבולו אבל פרי האדם לא נברא אלא להשלים נפש א' ולעבוד עבודה שלמה כל ימי חייו ויתפאר ליוצר בראשית והלואי היה אפשר שיוכל לעבוד מיום שנולד אלא שהולך וגדל גדולתו מעט מעט כמ\"ש אך בצלם יתהלך איש:", + "ובאלו הה' שנים אין לצער לתינוק בשום דרך כי אין לו שכל כלל וכל מה שיקח מצדו ומתבונתו יקח אבל אין להכותו כלל על שום דבר וענין והמכה בו חוטא. גדולה מזו ארז\"ל קטן אוכל נבלות אין ב\"ד מצוויין להפרישו ואע\"פ שעושה מעשה איסור כ\"ש לתינוק ובמקום שאינו עושה מעשה אדרבה צריך לחנכו בכל ענין וכל מה שישאל יפיק לו רצונו הן מאכל הן משתה הן בכל דבר כדי שלא יבא לידי חולי שעיקר הבנין הוא היסוד ולכן צריך שאלו השנים הראשונים צריך לנהוג גופו בכל עידונין להברותו ולחזקו בכל מיני חזוקין אמרו עליו על רבי חנינא ע\"ה שהיה בן פ\"ה שנה והיה נוטל מנעליו וחולצן בעומדו על רגל א' והיה אומר חמין ושמן שסכתני אמי בילדותי הם שעמדו לי בעת זקנותי וכיוצא באלו צריך לנהוג בו בעניינים אחרים ודברים של טעם הם וצריך כל אדם לעמוד עליהם וללמדם לאנשי ביתו:", + "בן י' שנים למשנה. אחר שעסק ה' שנים במקרא די לו בזה כי מקרא מדה ואינה מדה ואין ענין למדת' עכשיו כ\"א למלאות בטנו של קטן מכל העניינים והספורים שיש בכל המקרא בין בתורה בין בנביאים בין בכתובים ולידע יסוד הקריאה עצמה בדקדוק יפה שלא יצטרך לחזור עליה לכתחלה אבל ענין הפי' אין זמנו עתה כי בזמן קריאת הגמרא שיש לו זמן רב יעסוק להבין פירושי המקרא וטעם כל ענין וענין. ולא נתנו זמן יותר מה' שנים משום שמי שאינו רואה סימן ברכה בלמודו בזמן ה' שנים שוב לא יראה לעולם ולמדו זה מן הלוים שנא' בהם זאת אשר ללוים מבן כ\"ה שנה יבא לצבא כו' ובמקום אחר הוא אומר מבן ל' שנה ומעלה ועד בן נ' כל בא לצבא הא כיצד מבן כ\"ה יבא ללמוד הלכות המיוחדים אליו לידע ענייני הנהגותיו איך יתנהג בעבודת המקדש ושמירותיו ובן ל' יעבוד בפועל עם אחיו ונתנו לו זמן ה' שנים לידע וללמד שאם אינו רואה הצלחה בהם שוב לא יראה וכן הענין בכל הלמודים קטנים וגדולים. אחר שהשלים י' שנים ונכנס בשנת י\"א יש לו לעסוק במשנה ולאביו להשתדל עמו על כך והענין הוא כי גירסא דינקותא היא מתקיימת וגם כי יזקין לא יסור ממנה ומש\"ה לא הטריחו לו לעסוק בענין ההבנה והעיון כל זמן שהוא קטן ששכלו עדיין לא נתיישב ויאמר על טמא טהור ועל טהור טמא אבל הטריחוהו לעסוק במקרא ובמשנה גרסא לבד שתתקיים לו לעת הצורך ואין חוששין מן ההבנה דלגרוס איניש והדר ליסבר ונתנו לו זמן ה' שנים משום דקים להו דבזמן ה' שנים אלו יוכל לגרוס אותה גירסא נאה ויפה ע\"פ עד שלא יצטרך אחרי זאת כי אם לעבור אותה מזמן לזמן וכן אנו רואים בעינינו דאם יעמוד הנער בזה השיעור עוסק בהם כראוי יעלה בידו בלי ספק אם לא יעשה מלאכה אחרת עמה ונתנו לו זמן ה' שנים עד ט\"ו דבזמן הזה יוכל להשיג ש\"ס משנה ה' סדרים הפסוקים סדר לשנה והאחר לח' חדשים ודי לו בזה:", + "ואע\"פ שבתוך הזמן הזה יש לו פרק אחר והוא בן י\"ג למצות לא מפני זה מתבטל הא' אבל עליו לעסוק בענין המשנה עד ט\"ו אלא שיש לו טורח יותר ויותר מבן י\"ג שהוא צריך לקיים מצות הבאות לידו חיוב גמור מן התורה ואינו יכול להפטר מהם אבל עכ\"ז נתעלה שכלו יותר ויותר ממה שהיה קודם י\"ג שיצה\"ט שורה עליו ומדריכו ומיישרו ומורה לו הדרך הטובה אשר ילך בה כארז\"ל על פסוק טוב ילד מסכן וחכם וגו'. ילד מסכן זה יצה\"ט ונקרא ילד בערך היצה\"ר אשר מלך עליו מעודו מעת אשר יצא מבטן אמו כמ\"ש לפתח חטאת רובץ וכל אלו הי\"ג שנים היה לבד מולך בו כרצונו אל כל אשר יפנה ירשיע ויצה\"ט בא אליו מקרוב והוא נקרא מסכן שאין לו יועצים ושושבינין כמו ליצה\"ר שכל רמ\"ח אברים שיש בגופו של אדם כולם סרים אל משמעתו וחפצים לעשות רצונו מה שאין כן ליצה\"ט שאין לו אלא חכמתו והוא אשר מילט את העיר בו והוא נקרא רוח שהוא מושב ומשכן לנשמה כשתבא לשרות בתוכו אבל בלא רוח א\"א שתשרה ואמרו חכמי האמת כי נפש באה לאדם ביום אשר זכה להמול בשר ערלתו ובשם ישראל יכנה ואחר שמגיע לי\"ג שנה ויום א' זוכה לרוח הוא היצ\"ט שאמרנו ועם היות שנפש ג\"כ מכח הטובה היא כי היא מושב ומשכן לרוח וזה בלא זה אינם יכולים להיות ושניהם כא' טובים אפ\"ה אינו יצ\"ט בשלמות שהיא בטלה במיעוט לגבי יצה\"ר השולט עליו מבטן אמו מעת שיצא לאויר העולם ובסבתו שוכח כל מה שראה וידע אבל בבא לשכון עליה הרוה\"ק ממדריגה הזה יכולין בין שניהם להטותו מדרך הרעה לדרך הטובה הבחירה בידו ובידו לבחור בטוב ולמאוס ברע ואם לא יעשה בר עונשין הוא ולכן עונשין אותו מי\"ג שנה ולמעלה אחר שזכה לנפש ורוח והצליח בהם זכה לנשמה והוא מבן כ' ומעלה ואחר שיש לו נשמה מוחזק הוא שלא יחטא ואם יחטא עונשו מרובה ועונשין אותו בין מלמעלה בין מלמטה והמשכיל יבין. ונחזור לענינינו שעכ\"ז לא יתבטל מעסק המוטל עליו והוא המשנה עד היותו בן ט\"ו:", + "בן ט\"ו למקרא. ענין הגמרא להבין ולהורות האיסור וההיתר ולידע פירושי המשנה והמקרא ולדון במדות שהתורה נדרשת בהם ולשמש ת\"ח וכמ\"ש שמושה יותר מלמודה וענין למוד על הגירסא שאמרנו והשמוש על הסברא ואם אין הסברא מה מועיל לו הגירסא גמרא גמור זמירת' תהא העיקר הוא השמוש והוא הוא הנקרא גמרא ובהיות האדם בן ט\"ו שנה הרי נתיישב שכלו לקבל כל מה שאמרו לו ואם מסבירים לי' יסבר וראוי לעסוק מכאן ולהלאה בגמרא וגמ' אין לה שיעור כי הוא ים הגדול וענפיו מרובים ושרשיו מתפשטין לאין תכלית והכל לפי מה שהוא אדם וכפי כח שכלו והשגתו ימצא בו לעסוק ויוציא פרי ועיקר הגמ' צריך רב ורבן שיסביר סברות נכונות ואמתיות עד שהוא מעצמו יבין דבר מתוך דבר וידע להורות בין קדש לחול ובין טמא לטהור. ואח\"כ יסמוך על עצמו על כל דבר חכמה ודעת ובלבד שלא ישכח מפיו שיעסוק בו יומם ולילה וכולי האי ואולי ולא כאלו הבוטחים בעצמם אחר שעלו למדריגה שקורים להם חכמים אינם חוששים שוב לעסוק בעיונים ולשקוד על למודם וסומכים על דעתם שהיה להם כבר והם לא ידעו כי ביום א' שאינו חוזר והחזיק במה שבידו שוכח מה שהיה בידו מב' ימים כמ\"ש אם יום תעזבני יומים אעזבך ועל ב' ד' משל לב' חברים שהלכו בחברה א' ימים רבים באהבה וחבה לימים נתקוטט א' עם חבירו ורצה להפרש מעליו ולבקש לו חבר אחר וחבירו כשומעו שלא היה רצונו עמו גם הוא נתרצה ללכת לו לדרכו לבקש לו חבר כנפשו נאמן רוח ואהוב ונפרדו זה מזה זה הלך לדרך מזרח וזה למערב אחר כמה ימים חזר בו אותו החבר שנתקוטט עם חבירו ונפרש ממנו והניחו ואמר אוי לי מה עשיתי שהנחתי חבירי הנאמן אשר הלכתי עמו כמה ימים ולא ראיתי ממנו שום דבר רע ועל לא דבר הנחתיו ונפרדתי ממנו לא יפה עשיתי הנני חוזר אליו לבקש אהבתו וכך עשה עכ\"פ צריך הוא לחזור כל מה שהוא הלך מאותו מקום שהניחו עד המקום שחזר בו עכשיו והוא מהלך דרכו שהלך בו זאת ועוד צריך לילך כל הדרך שהלך חבירו בעיר שהוא חוזר אליו והוא נוסף עליו כפלים אלא שרחמי שמים הם שאחר שבא ליטהר מסייעין אותו ואין לו לטרוח יותר על אותם הימים ועז\"א בנמשל אם יום תעזבני יומים אעזבך ומ\"ש יומים אעזבך והרי אינו עוזב אלא יום א' כנגדו ובין שניהם הם ב' אפ\"ה ראוי ליחד העזיבה אל התורה מהב' ימים כי מחמת עזיבת התורה שוכח זה וזה שאין הדמיון בשלמות לב' בני אדם הכלל העולה שצריך האדם להיות שוקד על דלתי התורה והמצוות בבתי כנסיות ובבתי מדרשות בימים ובלילות ולהוסיף מחול על הקדש ובזה הנערה באה תורה צוה לנו משה מורשה מאורסה באה אל המלך ממ\"ה יצליח את האיש הזה בלימודו ובתורתו ויתגלה אליו עיני התורה סתריה וסדריה ונשא ענף ועשה פרי להיות לגפן אדרת אבל כל זמן שלא יעסוק בדרך הזה עם היותו חכם ומבין יצלל במים אדירים לבקש אבידתו והלואי שייגע כראוי וימצא את אשר יבקש כי ארוכה מארץ מדה ורחבה מני ים וענין הגמ' לא שם לו התנא גבול מפני שאין לו שיעור על הדרך שזכרנו. ובהיות הבחור בן ט\"ו שנה ונכנס בתוך י\"ו הדם מתגבר עליו תאוות היצה\"ר וחמדותיו לכן צריך להחלישו בהיותו עוסק בתורה הנקרא תושיה ולהיות יושב באהלי שקוד החכמים וללכת מחיל אל חיל ובכן אם אבן הוא נימוח ואם ברזל הוא מתפוצץ כי בכח עסקו בעיון השכלי מתבטל כח עיון החומרי כי הוא גדול ורב ממנו למי שיש לו עינים לראות ולב להבין ועכ\"ז לא נמנע התנא מלהזכיר שיניח עסק התורה וישא אשה משום דאין אפוטרופוס לעריות יצה\"ר והוא אויב ואורב להפילו במקום שלא יוכל לקום במחשבות רעות בהרהורים קשים ואמרו עין רואה לב חומד כלי המעשה גומרים ונמצא מאבד עצמו לדעת ומחריב עולמות לכן הזכיר לנו התנא:", + "בן י\"ח לחופה. אם מן טעם זה אם משום לא תהו בראה לשבת יצרה ושניהם כא' טובים ואינו דומה תורה מאדם שלם לתורה מאדם פגום כמו שאמרנו כל השרוי בלא אשה וכו' ועכ\"ז לא שמו עליו העול מקודם כדי שיהיה עוסק לפחות ג' שנים בגמרא פנוי בלא אשה בלא עסק בלא טרדה ויועיל לו הרבה על היסוד שיש לו בנוי ממקרא ומשנה ועוד שהתלהבות יצה\"ר אינו כ\"כ ואפשר להנצל ממנו בנקל אם אין לו חברים רעים ממי ילמוד בהגיעו לח\"י מוטל על אביו בחיוב גמור לבקש לו אשה להכניסו לחופה והזכיר התנא ענין חופה משום שענין חופה הוא היחוד שבין איש ואשתו ורמז בזה כי אין כוונת הענין הזה כ\"כ משום פריה ורביה כי עדיין לא הגיע לפרק כ' שמוטל עליו הענין בחיוב כמ\"ש פתח רוחו וכו' אבל עקר הענין להצילו מן החטא ולא יחמוד בלבבו נשים נכריות האסורות עליו וכדי למלאות תאוותו ויהיה לו פת בסלו צריך ליחד לו אשה ובזה ינצל מן החטא. מפני מה המצוה הזאת מוטלת על האב לעשות משום שעיקר המצוה של פריה ורביה היא כדי להשאיר אחריו ברכה ויהיה קיום המין ודור הולך ודור בא והארץ לעולם עומדת ונעשה שותף להקב\"ה במעשה בראשית וכל זמן שהבן והבת עצים יבשים לא יעשו פרי לא יועיל כלום בתקנתו אבל יעשה הוא הבא מידו להשיא אשה לבן ואיש לבת וה' ימלא חסרונם ויתן להם פרים בעתם נגמרה הבריאה בשלמות לכך צריך האדם להשתדל במצוה הזאת בכל יכולתו ובהגיע בנו לפרק י\"ח שנה שלמים יבקש לו מנוח אשר ייטב לו ואם צריך למעות או לתכשיטין יבקש לו אפילו ברחוקים אמר הכתוב די מחסורו אשר יחסר לו ואחז\"ל זו אשה כל שכן בבניו היוצאים מחלציו והוא מחוייב במצוה עצמה כאשר ביארנו שצריך השתדלות נמרץ לגמור כל הצריך עד שיצא משפט הנער לאור וכן בבנותיו מן הטעם עצמו אחר שהגיעו לפרקן והוא מי\"ג שנה ולמעלה שצריך לבקש לו דבר הראוי והגון לפי כבודו וצריך לבקש להן נדוניא עד שיקפצו עליהן אנשים מהוגנים וכן אמרו בדברי קבלה ואת בנותיכם תנו לאנשים וכי כיצד יתן אותם על כרחם אלא שיתנו להם כ\"כ עד שיתרצו ויקבלו אותן ואע\"פ שאחז\"ל עישור נכסי לפרנסת הבת היינו אחר מיתת האב שלא להוציא מן הבנים די להם בעישור נכסי אבל בחיי האב ראוי לו ומוטל עליו להשיאם לכבודו ואפילו ע\"י רבוי ממון גם מוטל עליו ללמדו אומנות כדי שיעסוק בו להתפרנס ולראות חיים עם אשה אשר אהב והוא מן הטעם אשר אמרנו כי מה תועלת להשיאו אשה אם אינו יכול להתקיים בה מחוסר כל טוב ממנו הנפל ואדרבא אסור לזווגן ולחברם וכן אמר שלמה בחכמתו והכן בחוץ מלאכתך וגו' אחר ובנית ביתך וארז\"ל יפה תורה עם מלאכה כי יגיעת שניהם משכחת עון מטעם זה אע\"פ שיש לו ממון הרבה לתת לבנו לא ימנע מפני זה מללמדו אומנות כי הבטלה מביאה לידי שעמום אא\"כ הוא דבק בתורה וחשקה נפשו בה כי אז אסור לו לעסוק בשום מלאכה זולתה כיון שיש לו במה להתפרנס ולא יצטרך לבריות אחר שנשא אשה ועדיין הוא עוסק בתורה משום שאין לו טרדא וטרחא. ובהגיע לפרק כ' שנה שכבר מתחילין הבנים לצאת לאויר העולם וצריכין מזון ופרנסה והם תחת צל כנפיו לחסות עליהם צריך לבקש ולחפש ככלב וכזאב אחר פרנסתם וז\"ש התנא בן כ' לרדוף היינו רדיפת המזונות לפרנס בני ביתו בכבוד ולא בביזוי ויבקש לו העסק היותר נקל מלאבד זמן ולהרויח מה יספיק בצמצום ויסתפק במותר לו ויתרחק מן המותרות ומן התאוות הגשמיות כי הם המורידות את האדם לבאר שחת ונוטלות חייו מן העה\"ז ומן הבא אמר שלמה בחכמתו ושמת סכין בלועיך אם בעל נפש אתה וכן כשהוא בעל מלאכה ומרויח מזונותיו במעשה ידיו לא יהיה נבהל להון לקבץ על יד ויהיה מה שיהיה ולא ידקדק היטב במה שהוא עושה אם טוב ואם רע כי אם הכוונה להרבות מלאכה ליטול עליה שכר הרבה ח\"ו זהו דרך הגזלנים והחמסנים שאומרים שלי שלי ושלך שלי ואין רודפים כי אם אחרי הבצע וכל מגמתם למלאת בטנם ובטן רשעים תחסר אבל זרע ישראל הכשרים אינם חפצים ליהנות במה שאינו שלהם ואם עוסקים במלאכתם עוסקים לש\"ש ובטהרת הלב שלא להונות לחבירם ואדרבה הם מוותרים משלהם להם שלא לבא לידי גזל ולא לידי חמס וכן הדין עצמו כשאחרים עוסקים במלאכת שלהם מי שהוא נבהל להון עושה תחבולות ומרמות ומשנה את משכורתם י' מונים כדי לעכב את שלהם בידו ועושק שכר שכיר ובא לידי גזל ולידי חמס ואינו מוציא את שלו מידו אלא אחר עמל וטורח הולך ובא ק' פעמים אבל מי שהוא בר לבב אוהב את הבריות ומקרבן נותן להם שכרם משלם ואינו מעכבו בידו כלל אלא ביומו תתן שכרו ואינו מדקדק אחריהם במלאכה ומוותר להם ומוחל להם מחילה גמורה כי אליו הוא נושא את נפשו והוה לי' כמזמין לו צדקה לפרנס עצמו ובני ביתו בנקיות לאכול מיגיע כפיו ומפייס אותם במיני פיוסים אם עושים יותר מן הראוי לעשות או שלא נסו באלה ועושים מפני הבושה וכדי שלא יצטרכו לבריות לאנשים האומללים כאלה צריך לדבר על לבם דברי פיוס וניחום כדי לחזק שברון רוחם וחולשת כחם והמעות שנותן להם יתן בסבר פנים יפות ויצטער עמהם על השגת ידם מקוצר מזונותם כמו שכתוב ותפק לרעב נפשך כלו' נפשי ולבי הייתי רוצה להוציא מגופי אם היה אפשר כדי להפיק שאלתך ולמלאת חפצך אבל המקום ירחם עלי ועליך ועל כל עמו ישראל ובדברים האלה משיב את רוחו אליו ומקבל היסורים בסבר פנים יפות ונמצא זה עושה גמ\"ח בגופו ובממונו ונמצא מקיים להחיות רוח שפלים ולהחיות לב נדכאים ונמצא שותף להקב\"ה בזה ואשריו ואשרי חלקו:", + "בן שלשים לכח. ענין הודעת התנא לנו שבן ל' לכח מה שאנו רואים בעינינו לא דבר רק הוא אלא בא להודיענו מה שהודיענו שהע\"ה כל אשר תמצא ידך לעשות בכחך עשה כי האדם שמוצא את עצמו בריא ובעל כח שיכול להשתדל בתורה ובמצות עבודה שלימה כראוי להם ישתדל ויעשה ועיקר כחו של אדם בעלוי טבעו הוא בן ל' שנה ואז כל כחו עמו ובעל שכל ראוי להכיר ולידע כי לא בא אל העה\"ז לאכול ולשתות לכנוס ממון ולאסוף חיל חלילה כי אין זה שלימות לאדם אדרבא גריעות גדול ואין לבן דעת לרדוף אחרי זה כי הוא מעשה בורים ופתיים שחושבים שהעולם כמנהגו נוהג ואין מעלתו ויתרונו אלא הדברים האלו וכיוצא ועיקר שלימות האדם הוא היותו עשיר ובן חיל שהכל מכבדים אותו ומתהנה מן העולם מכל הבא בידו לבנות בתים ולנטוע נטיעות ואילנות ופרדסים לשמוח בהן ולהיות לו עבדים ושפחות לעבוד ולשרת אותו וצאן ובקר לרוב ואח\"כ בפטירתו מן העולם כבר נשלם חוקו ומניח הכל ביד בניו ומצוה להם שיהיו בני חיל כאשר הוא היה זריז וזהיר לכנוס הממון ולא לאבד ועשה כך וכך ואכל עולמו בחייו ובפרט אם שבע ימים בענין זה הרי זה עלה בדעתו שהוא מהמאושרים שבעולם והולך שמח וטוב לב בצאתו מן העה\"ז והוא העני והפתי והסכל אינו יודע את אשר יבא אחריו ואינו מביט באחרית הימים והחשבון אשר הוא עתיד ליתן לפני ממ\"ה י\"ו וכשירצה לתקן לא יעלה בידו וזש\"ה כי אין מעשה וחשבון ודעת בשאול אשר אתה הולך שמה אם יש לך לעשות בכחך בעה\"ז ובידך לעשות כל אשר נמצא אך ראוי לך להניח כל אלו ההבלים ודמיונות העולים בלב הסכלים שאין בהם ממש מצד שכלם המועט וקוצר דעתם והיצה\"ר שמתלבש בהם להשיאם עצה לטרדם מן העה\"ב אין ראוי לבן דעת ולבעל נפש לעלות אותה בדעתו חלילה חלילה. אב\"א קרא אב\"א סברא אב\"א קרא קבלת התורה התמימה אשר פתי מחכימת ומורה חטאים בדרך והיא נותנת עצה לאדם איך יתנהג להשיג רצון השי\"ת ולזכות לחיי עולם שכולו טוב וכולו ארוך כמ\"ש על ענין שלוח הקן וכבוד אב ואם ובודאי שיש לנו להאמין בו ולידע שיש עולם אחר גדול במאד מאד במעלה גדולה ויתרון גדול ע\"ז ולא נברא זה אלא למעשה לעסוק בתורה ולקיום המצוה והאחר הוא עולם הגמול ודימו אותו חז\"ל ליום השבת משום שכולו מנוחה ואין שם מעשה כלל ומי שטרח בע\"ש יאכל בשבת אבל אם לא טרח א\"א עוד לטרוח וע\"כ ימות ברעב ואע\"פ שאין הדמיון בפועל בשוה אפ\"ה דומה לו בצד מה לענין המנוחה והענג למי שמשמר עצמו וראוי לנו להאמין בזה אמונה שלמה וחזקה להאמין בתורה ובמי שנתנה ולא דבר רק הוא אלא מקוצר דעתנו. אב\"א סברא איך יעלה על לב אדם טפש או סכל ואצ\"ל בן דעת שאלו הדברים מועילין לאדם ויש להם שלמות מה שיבטח אדם עליהם וירדוף אחריהם ויניח התורה והמצוה והאמת והיושר שהרי אנו רואים בעינינו שאלו הדברים אין להם שום קיום והעמדה כלל ועיקר אדרבא גריעות והפסד גדול בכל ענין וענין והם המקרבים את האדם אל המות ובשבילם נטרד מן העולם כיצד אדם הרודף אחר העושר הולך בימים ובמדברות ומשים נפשו בכפו לרדוף אחריהם ביום ובלילה בחשק גדול עד שמרוב חשקו מאבד עצמו לדעת שנטבע בים והולך לחרפות הוא וממונו ואפילו בניו ובני ביתו לא זכו בו ולא בממונו או קופצים עליו לסטים שודדים בין בים בין ביבשה ומניחים אותו ערום ועריה והורגים אותו או לוקחים אותו לעבד עולם שצריך רחמי שמים לצאת מידם אחר עמל וטורח אבל לא ראינו מי שעסק בתורה ובמצות כ\"כ עסק גדול שבא לו המות בשבילו חלילה אלא אדרבא אהוב ונחמד בעיני הכל והכל חפצים לעשות רצונו בין גוים בין לאומים הכל אוהבים אותו מחמת תכונתו ותבונתו ויושר לבבו מטוב מעשיו הרי שהועיל לו הדרך הזה לעינינו בעה\"ז ואם לענין העה\"ב השכל נותן שכשם שירדוף אחר העושר והכבוד שלא יתנו לו שכר על זה מה בצע להש\"י ברודפו אחר הבצע והחמדה למלאת בטנו ולהפיק חפצו מה תועלת לקיום העולם בו עכ\"פ אפי' לפי דעת הסכל צריך קיום כלל ואחר שאין תועלת לכללות במעשיו גם לא מצא חן בעיני הש\"י בעסקו בחפציו ומניח חפצי שמים שהם העסק בנסתרות ובדברים שהם למעלה מן השמש למה יתן לו שכר וחלק ונחלה עם העומדים לפניו אדרבא יתן לו עונש גדול כפי השכל שהיה לו לעסוק בחפצי שמים ולא עסק ויטרד מלפניו ולא יזכה לחזות בנועם ה' הרי שהשכל נותן שאין לו חלק לעה\"ב אדרבה יש לו עונש וא\"כ כיצד יעלה בלב הסכל הבער לעשות מן העיקר טפל ומן הטפל עיקר וא\"כ ענין התנא לומר בן ל' לכח הכוונה שישתדל האדם בכל כחו בהגיעו בזמן כזה לעסק התורה והמצות ולהתענות לפני אלהיו יקבל תשובתו ותחנתו וכן אמרו בס' קינות טוב לגבר כי ישא עול בנעוריו ופסוק אחר אומר אשרי איש ירא את ה' בעודו איש וכן אמר שהע\"ה וזכור את בוראך בימי בחורותיך כי החסד שעושה האדם בהיותו בכחו ועצמותו ורתיחת דמו בזמן שיצה\"ר מפתה אותו לרדוף אחר תאוותיו וחמדותיו ומניח הכל ללכת לעבוד את אלהיו בכל לב ובכל נפש ודאי שכרו גדול במאד מאד ומעלין עליו כאלו הקריב חלבו ודמו לפני בורא עולם להיות לו לחלק ונחלה ולעולם לא ימוט לזכר עולם יהיה צדיק כי זכותו ותמימותו תעמוד לו כי יתקיים בצדקתו גם בדרכיו הטובים לא יסורו ממנו וכמ\"ש שהע\"ה חנוך לנער ע\"פ דרכו גם כי יזקין ממנה לא יסור הוא מהם והם לא יסורו ממנו ומפני זה הענין צריך האדם לפקוח עינים על בנו או תלמידו לעמוד עליו בכל עת ובכל רגע להדריכו בדרך ישר וללמדו פעם אחר פעם עד שיתחזק בכל דבר וענין ויהיה מורגל בו ויקבע בו לטבע כמ\"ש ההרגל נעשה טבע שני והוא ענין גדול שצריך האדם בעל נפש להיות זריז בו כי הבנין הולך אחר היסוד ואם היסוד רעוע במהרה הוא נופל ומה יותר טובה יש לאדם בעוה\"ז ובעוה\"ב כי אם להיות השגחתו על בנו לטוב שיצא משפטו לאור להצליח בעוה\"ז להיותו עבד ליוצרו אשר הוציאו לאויר העולם ללכת בחקותיו ובתורתו ואשריו ואשרי יולדתו אם זוכה להניח ברכה אחריו בן הגון וראוי מוכתר בכתר תורה ושם טוב והרי המוח שלו הם חיים גמורים אשר לא יבוש כי ידברו אויבים בשער וע\"כ ישתדל האדם הרבה מאד בענין זה וכדי לזכות בבנו יזכה תחלה בבן חבירו הבא לידו ליסרו כשרואה אותו עושה דבר שאינו הגון וישתדל ללמדו דרך האמת ולא יאמר בלבו מה לי ולצער הזה כי מצווין אנו וערבים זה לזה ומאי דסני לך לחברך לא תעביד וכן הזהירנו ית' ויתעלה ואהבת לרעך כמוך ואמרו על זה כי הוא כלל גדול בתורה משום שזה הענין מורה יחוד כללות האומה קדושה שכלם נאחזים זה בזה וקשורים בחבל אהבה עזה זה עם זה והרי כלם נחשבים לנפש אחד כמ\"ש כל הנפש הבאה וגו' משא\"כ במכחישי ה' אשר אין להם קשר ויחוד והרי הם נחשבים כל אחד לבדו כמש\"ה ואת נפשות ביתו שכל א' יש לו נפש בפני עצמו לא כאלה חלק יעקב אשר הם נאחזים ביוצר הכל שהוא יחוד גמור וכביכול נאמר בהם כמו שנאמר עם אחד ואלוה א' והם נחשבים כגוף א' ממש יש בהם ראש ויש בהם עינים ידים זרועות ורגלים הכל לפי הערך וכפי שנרשמו בגופו של אדם הא' כי כלם מכחו באו וכמו כשמכין האדם באצבעו הקטן כל הגוף חושש באותה מכה שסוף סוף הוא ממנו אע\"פ שהוא הסוף ומקום הבזוי יותר ואינו נערך כי זנב אריה אריה נקרא כן צריך כל אשר בשם ישראל יכנה כשרואה את חבירו הולך בדרך לא טוב או שלקח לעצמו עצה שאינה הוגנת לו ראוי לו להחזירו למוטב ולהדריכו בדרך לא יכשל בה וכן אם רואה איש רע ובליעל מכה בו או עושק בו. ראוי להצילו מעשקו ולשום כל מאמצי כחו להושיע לו מצרתו הן בגופו הן בממונו ואע\"פ שיהיה לו צער בכך או יגיע לו הזיק זהו עיקר המצוה והאהבה ואיש אשר אלה לו רוחו ודאי מזרע אברהם הגומל חסדים והרחמן ונראה מתוך כך שהוא קרוב אליו מגואליו אבל מי שרואה את חבירו באיזה צער או צרה ומניחו והולך ואומר שלום עליך נפשי מראה בעצמו שאין לו יחוס וקורבה בזרע של אברהם אחר שאינו מצטער עליו ואינו נכוה בגחלתו וזהו עיקר הכח שיש לו לאדם להתחזק כגבור לדברים אלו וכיוצא באלו ואין לכח זה זמן מוגבל כל ימות האדם כלם שוים לטובה:", + "בן ארבעים לבינה. להיות שנות האדם על הסתם שבעים שנה כמש\"ה ימי שנותינו בהם שבעים שנה וכשהוא בן מ' הרי עבר על חצי ימיו והנו חוזר לאחריו מעט ולא הרבה ואם נאמר שהם שמונים אם יתגבר בשנת המ' הרי הוא באמצעות ימיו ועומד אצל הנטיה להעריב שמשו ואז כחות הגוף וחמדותיו ותאוותיו מתחלשים וכחות הנפש והשכל מתעוררי' לבקש את אשר ינוח להם מתגברי' אלו על אלו כי כשזה קם זה נופל החומר נופל והשכל קם ואז הוא זמן להשכל והבינה להבין כל הענינים על מה שהם ולהבין האדם את אשר החריב והודעת התנא הורה לנו זהו לעורר האדם את לבו אם לא נתעורר עד עכשיו לפחות יעורר אותו בזמנו וישכיל ויאמר מה ענין ביאתי אל העה\"ז הביאתי לאכול ולשתות ולרדוף אחר תאוות הגוף וחמדותיו לא זו הדרך ולא זו העיר יש לי עינים לראות ואינו רואה אזנים לשמוע ואיני שומע עד מתי יהיה לי זה היצה\"ר למוקש ומתי אעשה גם אנכי לביתי הלא יש לי לדעת את אחריתי והעוה\"ז הוה ונפסד ואם אני היום מרומם ונשא למחר יתנני למשיסה ואני עתיד ליתן דין וחשבון על כל מפעל ומעשה ידי ואין עוזר לי ואין סומך בלתי אני לבדי אהיה עוזר לי וראוי לי לתקן את דרכי ולחקור את מהלכי ולשוב לקוני ואשתמרה מעוני ואולי יראה ה' בעניי ולא אשוב עוד לכסלה להיות רודף על נקלה אל ההבל ואל הבהלה אבל אתקן מעוותי לעבוד את יוצרי אשר עשני והכינני ועד כה עזרני ומכמה צרות רעות ורבות הצילני וכל טוב גמלני וגם אני לא אשכח ואגמור רצונו וחפצו לעבוד עבודתו בלב שלם ולעסוק בתורתו וכל דרכי וחפצי וצרכי יהיו לנגדי עראי ותורתו וחפצי שמים אשים אותם לנגדי תמיד להשתדל בהם בכל עז ולעשות אותם בשלמות וזהו תכלית השכל והבינה שצריך האדם שישכיל ויבין בענינים אלו עד שיעור ראוי פן יבא להכנס לחצר בית המלך הפנימית מדבר לדבר ומענין לענין כפי דקות שכלו והשגת דעתו ויצא לאור משפטו לאחוז בעבודתו ויראתו ואהבתו. זה הענין מנערותו צריך האדם לאחוז בו כדי שיתגדל בו וגם כי יזקין בזקנותו ע\"כ בראותו הולך ודל וימים בורחים כצל וכל יום ויום מערה למות נפשו:", + "בן נ' לעצה אחר שאמר התנא שבן מ' לבינה כנ\"ל שצריך להבין ולהשכיל ענין אחריתו ומה יהי' בסופו והוא זמן תחלת ההשכלה באדם דבר מתוך דבר אמר שבהגיעו לנ' הוא זמן להשיא עצה לאחרים ולהדריך רבים בתורה ולהשיב רבים מעון שאין ראוי לאדם לישר אחרים עד שיישר א\"ע כי האדם שראוי להוכיח צריך שיהי' הוא כבר מנוקה ומשופה ולא ימצא בו עון אשר חטא ואח\"כ יוכיח את אחרים כמ\"ש התקוששו וקושו שלא יאמר טול קיסם מבין שינך ויאמרו לו טול קורה מבין עיניך ואחר שהזהירו התנא בתשובתו ויכיר את מעשיו וישוב מהם בזמן מ' שכבר הוא נוטה מדרך החיים אל דרך המות ויש לו זמן י' שנים להכין את מעשיו ולתקן את דרכו לשוב בתשובה שלמה ולא ימצא עולתה בו ואח\"כ יתקן את אחרים ויתן להם עצה ההוגנת להם באיזה דרך ישכן אור ולא סגי בלאו הכי כי ישראל ערבים זה לזה וכל א' מחויב להשיב את חבירו ונכוה בגחלתו של חבירו והוא ענין גדול ומצוה רבה כמ\"ש אם תשוב ואשיבך לפני תעמוד ואם תוציא יקר מזולל כפי תהי' והוא מן הדברים החמורים אשר צריך האדם לרדוף אחריהם ובזוהר הגדילו על הענין הזה ואשרי הזוכה להשיב כל ישראל לאביהם שבשמים: או אפשר שענין העצה שאמר התנא הוא על עצמו בלבד שאם לא הועיל במעשיו מבן מ' ולא חזר בתשובתו כראוי כשמגיע לנ' שנה צריך לשאת ולתת להשיא עצה ועצות כיצד יעשה להנצל מיצה\"ר לבקש תואנות ועילות ומרמות ותחבולות להכניעו ולהשפילו כדי שלא ירים ראשו עליו ויכול להדבק ביצה\"ט לשמו' אליו ולקבל ממנו ללכת בדרכי התורה והמצוה לרא\"ש שבזמן הזה של נ' שנה הרי שכלו מיושב יותר ויותר מכל אשר הי' עד הכא ואינו מתפתה בנקל בדברים קלים ויכול הוא להתגבר על יצה\"ר בטענות מספיקים כדי לטורדו מעליו לא יקבל ממנו לרדוף אחר ההבל במועצותיו בפיו נתונות והוא במה שצריך האדם להשיא א\"ע להציל עצמו מני שחת:", + "בן ששים לזקנה. השמיענו התנא בזה שאם לא הבין בשנת המ' שהוא זמן וחלק הירידה ולא לקח לעצמו עצה בשנת הנ' שכבר התחיל להעריב שמשו בהגיעו לשנת הס' צריך שיכיר שהרי באו ימי הרעה והיא הזקנה והכרת פניו ענתה בו שנתלבנו זקנו ושערותיו וראוי להיות מעותד לבוש ועומד אימתי יקראו לו מלפני המלך שילך בלי בושה ובלי כלימה להסיר הבגדים הצואים מעליו והלבש אותו מחלצות. ומחלצות הוא מלבושים הנקיים ראויים לרואי פני המלך והמשרתים לפניו ושלמה ע\"ה הזהירנו יותר מזה ואמר בכל עת יהיו בגדיך לבנים כל מי שהוא בעל נפש א\"צ לו להמתין לעת הזקנה שכבר רואה א\"ע רפוי ונטוי נעליו ברגליו ומקלו בידו ומחפזין אותו ללכת לבית עולמו כי אולי לא יגיע לעת כזאת כי צל ימינו עלי ארץ ואין אדם יודע את עתו אלא בכל עת ובכל זמן יהיו בגדיך לבנים מוכן ומזומן אם יקראו לו ויזמינוהו לסעודה שילך תיכף ומיד לרצון המלך וחפצו כדאיתא בגמ' משל למה\"ד למלך שזמן עבדיו וכו' וז\"ש ר\"א לתלמידיו שוב יום א' לפני מיתתך והוא לכל יום ויום שיעמוד בתשובה שלימה מוכן למאמר המלך כי אין אדם יודע אימתי תעלה רצון המלך לזמן עבדיו ואם יתאחרו הימים מה טוב לו ומה נעים שכל ימיו עמד בתשובה להתרצות בעיני המלך וכופלים לו שכר כפול על הבא וזהו ענין כוונת התנא באומרו בן ששים לזקנה כלומר ראוי לך שתחפש ותחקור על מעשיך ואל תאחר כי הזמן מועט ואינו מניחך להתעכב שהרי קפצה עליך זקנה ובכל יום ויום אתה מעותד לקבר כמה דכתיב תבא בכלח אלי קבר בכלח בגמטריא ששים והוא זמן בינוני לא ארוך ולא קצר שכבר נגמר בישולו אלא שעדיין יש לו כח וחוזק להתעכב באילן כמה ימים ולא יפול ואם לא ישוב עכשיו ויחפש מעשיו ויתקן ענייניו אימתי הרי כמה עדים מתרים בו והולכים אחריו עד שיוציא אותו מן העולם ועל כרחו הוא מת א\"כ צריך לפקוח עינים עורות ולהביט אל אחריתו איך עתיד ליתן דין וחשבון ולא יכלה בהבל ימיו ושנותיו בבהלה ודע כי על כל אלה יביאך ה' במשפט:", + "בן שבעים לשיבה. השמיענו התנא בזה שאם לא חזר בו האדם כל הימים והשנים שעברו ומבן מ' לא הבין ומבן חמשים לא נתיעץ בעצה לשוב ומבן ששים לא הביט בזקנותו ובעדים המתרים בו בהגיע לשבעים הרי הגיע לשיבה והיא מדריגה אחרת אחר הזקנה והיא האחרונה לחיי האדם כמו דכתיב ימי שנותנו בהם ע' שנה וענין מדרגה זו שנקרא שיבה ר\"ל משום שהוא זמן תשובה לכל ואין תקוה ואחרית אחרי זאת כי אם למות המפריד בינו לבין עה\"ז והרי עדות יש ששבו שערותיו ראשו וזקנו וגבות עינו מן השחור נהפך ללבן והוא ענין שיבה כמו כן צריך הוא עכ\"פ לשוב ממעשיו המכוערים השחורים המחשכים את נפשו הקדושה והטהורה זכה וברה ללבנם ולבררם ולצרפם מזוקק שבעתים כענין השנים שעכב וגדול אדוננו ורב כח שמקבל שבים ומקרב את שובבים ומרפא אותם לקרא להם שלום כדכתיב שלום שלום לרחוק ולקרוב ואומר תשב אנוש עד דכא עד דכדוכה של מות ואפי' יש בידו עבירות גדולות גילוי עריות ושפיכות דמים וע\"א יש לו תקנה לשוב בתשובה ומתקבלת תשובתו ועונות נהפכו לזכיות והסומא שלא ראה ולא ידע עד הנה ולא פשפש במעשיו ולא חקר צריך שישוב בו יתעורר ויקץ כישן ויאמר מה אני מה חיי עד מתי ילינו בקרבי מחשבות אוני ולא אחוש לנפשי העניה העגומה שבויה עומדת בין זאבי ערב אורבים וטורפים כל א' מקצהו אחרי הבצע ואחרי לא יועיל ולא יציל כי תהו המה מתי אקיץ משנתי ומתרדמתי אשר נפלה עלי מיום היותי לרדוף אחרי תאוותי וחמדתי להפיס דעת היצה\"ר ולמלאת רצונו וחפצו ומתי אעשה גם אנכי לביתי בית ועד בית מועד לכל חי היכן צידתי אשר הכנתי לאורח הגדול הזה אם ארעב מה אוכל ואם אצמא מה אשתה והרי אין בידי מאומה ואין מעשה ודעת וחשבון בשאול אשר אני הולך שמה ואם אין אני לי מי לי מה יועיל הון ביום עברתו של גיהנם מה יועילו לי בני אחרי ואפי' שיזכו אוי למי שאוכל מה שאינו שלו ומי שטרח בערב שבת יאכל בשבת ואם אני לא טרחתי ולא עמלתי לקשט את נפשי בתכשיטין יפים וטובים שתעלה לרצון בעיני מי שנתנה בי ויטלה בשמחה ובששון להושיבה תחת כסא כבודו ולהנחילה ארץ החיים וכל עמלי הי' לפי ולגופי מה אוכל ואתפרנס בעולם שכולו ארוך ולעולם שכלו שבת והרי שלחנות כמה וכמה מלאים כל טוב צדיקים וחסידים כמה וכמה מלובשים ומקושטים במעשיהם הטובים מעוטרים בעטרותיהם בראשיהם נהנים מזיו שכינתו של אלהינו ית' ואני איך אלך ואתיצב לפניהם ערום ועריה מכל טוב ומכל מצות אוי לי לאותה בושה אוי לה לאותה כלימה. ואם אמר אומר הנני העני לעשות רצון שמים ואזרז עצמי ללמוד התורה ולעסוק במצות מכל בני גילי ולא אשוב עוד לכסלה להכעיס את אשר הכעסתי ולתעוב את אשר התעבתי מה אועיל בתקנתי ואפילו אקריב כל אילי נביות קרבנות על אשר אשמתי הלואי יעלו לרצון ויועיל למחות את אשר נכתב ליום ריבי ונחקק בפנקסי והרי נטו פעמי ונסו צללי ושמשי עומד לערוב ולהשתקע ואיך אשיג לכל המלאכה נמבזה ונמס לבטל אותה ולחדש מלאכה אחרת מפוארה אשר לא תהי' רעה בעיני אדוניה וצריך לסתור את אשר בניתי ולבנות מעיקרא בנין יוכל להתקיים ומתי יגמר כל הענין הגדול הזה והיום קצר והמלאכה מרובה ובחושבו האדם הנבזה הזה כיצד הוא כחוש ורזה וישא ויתן בויכוח הזה אלהינו שבשמים צדיק וישר הוא ארך אפים ורצונו בתשובתן של רשעים ונותן יד לקבל הפושעים יראה בעיניו ויקבל תשובתו והכנעתו ואף גם זאת שחטא והרבה לפשוע בהיות עכשיו סר וזעף ומר ונאנח ניחם ומתחרט מכל התועבות אשר עשה ולא שב אליהם כלל וריחק אותם מעליו מכל וכל יחשבו לו כל השגגות לזכיות וכל אשר חטא בדעת שלמה שעשה עד הנה נגד רצון בוראו וכוונתו עכשיו בתשובתו הרמתה נהפך לאיש אחר ונעשו זכיות ומצות ומעשים טובים כדאיתא ביומא פרק י\"ה בהיות בתשובה גמורה ושלמה כדין וכשורה ולא שיהי' תשובה רעועה מזדמנת על ידו אלא בוכה ומתאונן ביום ובלילה על ככה ומבקש סליחה מהשי\"ת יכפר ויסלח חטאתיו ועונותיו ופשעיו וכך סדר הוידוי אנא השם חטאתי עויתי פשעתי אנא ה' כפר נא חטאתי מחול עונותי סלח פשעי שחטאתי ושעויתי ושפשעתי לפניך מיום היותי מתבייש אני מחטאתי ונכלם מעונותי ונחפר מפשעי ויש לי עזות פנים לעמוד נגדך להתודות לפניך ולספר את הרע אשר עשיתי בעיניך כי ידעתי כי אתה חנון ורחום ארך אפים ופתחת לנו שערי תשובה לשוב אליך מעונותינו ועושק ידינו וקודם בריאת עולמך הקדמת רפואה למכתנו שאלמלא כן לא היה אפשר עולם להתקיים ועל זה יוסיף כל א' וא' כפי כחו אשר כתיב בס' מנחת קנאות וזהו ענין התשובה השייכה לזמן ע' שנה אשר עליה התנא הודיענו בן ע' לשיבה שאם לא עכשיו אימתי:", + "בן שמונים לגבורה. ענין הגבורה הזאת שהשמיענו התנא היא לישנא דקרא דכתיב ואם בגבורות שמנים שנה והענין הוא כי ימות השבוע הם ששת ימים ונאמר בהם ששת ימים תעבוד ועשית כל מלאכתך ויום הז' שבת לה' וגו' לא תעשה כל מלאכה וגו' וכן בחדשים השביעי משובח והוא חדש תשרי שבו ר\"ה וי\"ה וסכות ושמיני עצרת שבו פדות נפשנו וכן בשנים נאמר שש שנים תזרע את ארצך וגו' והשביעי שבת שבתון כו' לעולם השביעי משובח ויש בו מנוחה והשקט כן בענין חיי האדם ענין בחרותו והשתדלותו בעולם הם ששים שנה ובהגיע לששים שנה יש לו גבול והרי קפץ עליו הזקנה ואין לו יכולת לעמוד על עומדו ולעבוד עבודתו כראוי שכבר תשש כחו שעד העשר שבין ששים לשבעים הם כדמיון שבת להיות נח שקט ושאנן לחקור ולדרוש ולבקש מנוח לנפשו איזה דרך ישכון אור ויוכל בו להשיג חיי העה\"ב ולכן אמרו בן שבעים לשיבה והרי הוא מענין שובה בשובה ונחת והרי הזה עבר כל שבתו ששת ימים והשביעי שבת הרי מלא ימיו חול ושבת אבל אם עבר על שבעים לעלות מדרגה אחרת משבעים ועד שמונים הרי גברה ידו בזה ויוכל להקרא גבורה שעבר על הדרך של שאר בני אדם שאין להם זמן להכין צידה לדרך כי אם שבעים שנה על הרוב ומי שלא הכין נשאר רק מכל טוב ולזה הוסיפו להם זמן על זמן בתוספת טובה להכין לו יותר ויותר משאר בני אדם ואשריו ואשרי חלקו שימלא נפשו להשביעה בתורה ובמעשים טובים ועל כן גבור יקרא שכחו גדול משאר בני אדם שלא האריכו ימים כל כך להרבות להם צדה לדרך כמוהו כי ענין ההעמדה בעולם הזה אין הכוונה לאכול ולשתות ולהרבות נכסים ועבדים ושפחות חס ושלום כי החיים האלו אינם חיים אבל מיתה יקראו כי הם המביאים המיתה על האדם אבל הכוונה היא לסגל תורה ומעשים טובים בכל שנה ושנה לעשות רצון אביו שבשמים כי כל המוסיף מוסיפין לו וכמו כן מי שהגיע לשמנים שנה ולא נתן את לבו ולא דעת ולא תבונה לאמר ה' החייני עד כה הריני ממלא חפצו ועושה רצונו אלא אדרבה הלך כל ימיו בתאוותיו וחמדותיו ולא מנע את נפשו מהתעדן ומטוב ולא חשש אל נפשו העגומה יושבת גלמודה ענשו רב כפלים וכפלים ממי שלא האריך כל כך וגבורתו היא הלוחמת עמו ועומדת כנגדו לטורדו מן העולם ולהורידו לבאר שחת אבדון ומות ציה וצלמות ואשריו הנוטה אזן לשמוע ולהבין העניינים כאשר המה ובעודו בעולם הזה יפדה עצמו משחת וחיתו מעבור בשלח ויתקיים בו והחכמה תחיה את בעליה:", + "בן תשעים לשוח. זה הגבול של תשעים בהיות כי הגיע אל הזמן הזה כבר יצא מהקו של ב\"א שהגיע לגבורות והרי יש לשיח ולספר את הענין הגדול הזה כי הפליאו לעשות עמו מה שאין דרך בני אדם מה זה ועל מה זה איזה זכות בידו גדול או איזה עסק עסק עד שזכה לכך להאריך ימים על פני האדמה עד שהחיה אותו והטיב עמו כל הימים אשר חי על האדמה להמשך בתורתו זוכה לכל החיים האלו כמו שמצינו בגמרא אמרו לו במה הארכת ימים ואומר הייתי עושה כך וכך וזה שומע ומבין ולומד לעשות כך והוא עצמו מחזיק בהם ומודה לפני מי שאמר והיה העולם שגמל עמו טובות וחסדים להחיות אותו ביום ההוא ולא דבר רק הוא להגיע האדם לימי הזקנה והאריכו לו ימים ושנים כמו שאמרו בגמרא אפילו על סבי ארמאי צריך להדרם ולכבדם כי כמה הרפתקי עברו עלייהו ומתוך כך הכירו מעשיו של הבורא ית' ובטחו בו ולבם היה נכון עמו ובא התנא בענין הזה להודיע לנו שמצוה לספר עם האיש הזה מימים לימים לשאול ממנו את אשר עבר עליו מכמה צרות וה' ברחמיו הצילו וכעל כל טוב גמלהו וכמה נסים ונפלאות נראו ימיו הן ליחיד הן לצבור אם לגוי או לממלכה ומתוך כך שמו של אלוה יתברך מתקדש ואחרים לומדים ממנו ומענייניו וזוכים לימים כמוהו:", + "גם אפשר לומר כי כוונת התנא על הדרך שזכרנו למעלה לומר שמי שהגיע לזמן הזה ועדיין בגדיו אינם לבנים ולא הסיר הבגדים הצואים מעליו גדול עונו מנשוא שהרי אין לו תקוה והרי הוא כאלו עומד בתוך השחת ומה יועיל לו ומה יספיק לו הזמן הזה ואפי' שיועיל לו היכן כחו והיכן גבורתו שהרי נכפפה קומתו וישח אדם וישפל איש ומה בידו לעשות צידה לדרך על בלי ארוכה ובלי מרפא אוי לו או לנפשו אם לא בחמלת השם עליו שיקבל תשובתו הקלה לחמורה:", + "בן מאה כאלו מת. ענין התנא בזה מי שלא טרח בערב שבת לא יאכל בשבת ואם האיש הזקן הזה לא תקן עניניו קודם בואו והגיעו לפרק הזה אין לו תקנה עכשיו כלל ועיקר שכמו המת בתוך הקבר אין לו תוחלת עוד לחזור לקיים התורה והמצות כי אין דעת וחשבון בשאול והוא נושא את עונות. גם המגיע לפרק הזה כמת הוא נחשב וניטל מן העולם ואין יכולת בידו להכין לו צידה אם לא הכין עד עתה ואע\"פ שהתשובה לעולם מועלת כדכתיב תשב אנוש עד דכא עד דכדוכה של מות זה גרע מזה שאחר שהגיע למאה שנה נרדמו חושותיו ואין לו השערה והבחנה לבחור בטוב ולמאוס ברע ודאי לא יוכל לעשות תשובה כאשר היא להתחרט ולהתנחם מלב ומנפש ולהיות בוכה ומתאבל על כך כדי שירחמו עליו מן השמים וזה כיון התנא באומרו ועבר ובטל מן העולם כלומר שאין לו (עם אדם) שכל והבנה להביט ולראות את אשר עוות וכל הרעה אשר עשה כדי שישוב בפרט על ככה וע\"כ אין לו תקנה כאלו היה מת ממש:", + "עוד אפשר שכוונת התנא לומר שהתשוב' בזמן הזה אינה מעולה שהרי הוא כמת כי התשובה מעולה בזמן שהיה יכול לרדוף אחרי עצת יצרו הרע ואינו רודף אחריו וזה תשובה אבל עכשיו שהתאוה וחמדה בטלו שכבר ניטל יצרו ובטלה תאותו מה תשובה נקרא הרי אינו ב\"ת כראוי א\"כ בהגיע אדם לק' שנה בפרט בזמנים האלו שתשש הכח ואפי' מן הבחורים כ\"ש מן הזקנים התשובה אינה הגונה ומקובלת שהרי תשש כחו והרי הוא חשוב כמת ומה לו לחטא: עוד אפשר לומר כוונה אחרת בענין המשנה והוא למוד לאדם להתחבר עם חברים ראוים שכשהבחור בן כ' שנה הוא בכחו ועוצם לבבו ואם הוא מבקש איזה עזר וסיוע ממנו לחבר או לשותף ללמוד או למלאכה והוא מבקש אדם קל כצבי כבן כ' שאז הוא מוכן ומזומן בקלות לרדוף אחר כל ענין עד השיג אותו ואם מבקש יותר יבקש לו בן ל' שנה שאז כחו במתניו ויוכל לעשות הדבר ההוא על מתכונתו בכח וגבורה ואם מבקש אדם לדעת ומזימה בן דעת וחריף בישוב הדעת יבקש לו בן מ' כי אז נשלמה דעתו ושכלו בישוב ואם צריך לו לשכל ולעצה למקום אחר יבקש לו בן נ' כי ממולא יותר בשכל ובדעת מבן מ' ומועצותיו כדת נתונות מתוך ישוב דעתו ואם מבקש זקן כדי שיספר לו בעניני העולם יותר וילמד ממנו בן ס' לזקנה הרי הוא נקרא זקן וכל אשר יאמר אליו יעשה כי סתירת זקנים בנין ואין קלקול יוצא מתחת ידם על הרוב ואם הוא חכם בהגיע לס' תורתו מיושבת עליו ויקרא זקן זה שקנה חכמה וצריך לכבוד כדכתיב ונגד זקניו כבוד שאע\"פ שהבחור גם כן יקרא זקן לגבי החכמה סוף סוף אינו בשלמות וישוב כמו המגיע לס' בלמודו שודאי נתיישב לו למודו וראוי לכל כבוד. בן ע' לשיבה הוא לענין שצריך לכבדו לקיים מצות עשה מפני שיבה תקו' כל שיבה במשמע ודאי שישמע דבריו שהרי הוא בשלמות יותר ממה שהי' אחר שעברו עליו צרות וענינים רבים ויודע הטוב והרע וראוי שילמדו ממנו כל דבר וכל ענין ולא יסורו ממנו ואם אמרנו בן נ' לעצה לא שללנו מפני זה בן ס' ובן ע' דמכ\"ש ראוים הם לעצה אלא להכניס בן נ' בכלל יועץ מה שאינו בן מ' שעדיין דעתו חריף ואינו מיושב בן פ' לגבורה שראוי לאדם שלא להקל בו כלל כי יש לדעת כי אחרי שהגיע לזמן הזה נחשב כגבור וזכות יש בידו שהגיע לעת כזאת וראוי הוא לכל כבוד יותר מבן ע' שהוא דרך העולם הן בעצה הן בכל ענין ודבר. בן צ' לשוח שצריך שישח אדם ואפי' יהי' ארוך להגיע אליו ליקח עצתו ועניניו ודבריו יותר ויותר מבן פ' אם הוא בריא ובדעתו והוא ת\"ח אבל זקני ע\"ה דעתם מטורפת עליהם ואין מהם כ\"כ למוד לענין הנפש וסדר העבודה כ\"א לעניני הגוף לבד ומאלהינו נשאל עזר וסיוע שלא תמוש השגחתו וחסדו הגדולה מעלינו ויורנו הדרך הטובה והישרה שלא נכשל בה. ויסייענו להשלים ביאור ספר קהלת הבא אחר זה בקצרה כולו מיוסד להדרכת האדם אל דרך הישר לפניו ית' לעולם אמן:" + ] + }, + "schema": { + "heTitle": "סדר היום", + "enTitle": "Seder HaYom", + "key": "Seder HaYom", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "סדר היום בהקיצו משנתו", + "enTitle": "Order of Arising" + }, + { + "heTitle": "כוונת נטילת ידים", + "enTitle": "Kavanah of Washing Hands" + }, + { + "heTitle": "כוונת הברכות", + "enTitle": "Kavanah of Blessings" + }, + { + "heTitle": "כוונת וסדר תפלת שחרית", + "enTitle": "Kavanah and Order of Shacharit" + }, + { + "heTitle": "כוונת ציצית ותפילין וסדר הנחתן", + "enTitle": "Kavanah of Tzitzit and Tefillin" + }, + { + "heTitle": "סדר עבודה", + "enTitle": "Order of Priestly Service" + }, + { + "heTitle": "כוונת ברוך שאמר ופסוד\"ז וקדיש", + "enTitle": "Kavanah of Barukh She'amar" + }, + { + "heTitle": "כוונת ברכו", + "enTitle": "Kavanah of Barekhu" + }, + { + "heTitle": "כוונת תפלת מיושב", + "enTitle": "Kavanah of the Sitting Prayer" + }, + { + "heTitle": "כוונת קריאת שמע והיחוד", + "enTitle": "Kavanah of Shema" + }, + { + "heTitle": "כוונת שמונה עשרה ברכות", + "enTitle": "Kavanah of Amidah" + }, + { + "heTitle": "כוונת תחנונים", + "enTitle": "Kavanah of Tachanun" + }, + { + "heTitle": "כוונת ההלל בר\"ח ופתיחת ההיכל וכוונת העומד לקרות בתורה וההגבהה", + "enTitle": "Kavanah of Hallel" + }, + { + "heTitle": "קריאת התורה", + "enTitle": "Reading of the Torah" + }, + { + "heTitle": "סדר אשרי ובא לציון", + "enTitle": "Order of Ashrei and Uva LeTzion" + }, + { + "heTitle": "סדר אין כאלהינו", + "enTitle": "Order of Kaveh" + }, + { + "heTitle": "כוונת עלינו וסדר הלימוד אחר התפלה", + "enTitle": "Kavanah of Aleinu" + }, + { + "heTitle": "סדר הלימוד", + "enTitle": "Order of Torah Study" + }, + { + "heTitle": "סדר הלומד ומלמד וקדיש דרבנן", + "enTitle": "Order of Torah Education" + }, + { + "heTitle": "סדר בדיקת עצמו קודם האכילה ונטילת ידים", + "enTitle": "Order of Relief Before the Meal, Washing" + }, + { + "heTitle": "זכר החורבן וחיוב הלמוד בשעת אכילה וסדר בהמ\"ז", + "enTitle": "Commemorating the Destruction, Grace After Meals" + }, + { + "heTitle": "סדר עסקיו ועסקי שמים ושינת היום", + "enTitle": "Order of Daily Conduct" + }, + { + "heTitle": "סדר תפלת מנחה", + "enTitle": "Order of Mincha" + }, + { + "heTitle": "סדר תפלת ערבית", + "enTitle": "Order of Arvit" + }, + { + "heTitle": "חיוב מאה ברכות בכל יום וסדר הלימוד בין תפלת ערבית לאכילה", + "enTitle": "One Hundred Blessings" + }, + { + "heTitle": "סדר ק\"ש על מטתו", + "enTitle": "Order of Bedtime Shema" + }, + { + "heTitle": "סדר הנהגת הלילה", + "enTitle": "Conjugal Conduct" + }, + { + "heTitle": "הנהגת והכנת יום הששי לכבוד השבת", + "enTitle": "Preparing for Shabbat" + }, + { + "heTitle": "סדר קבלת שבת והדלקת הנר ותפלת ערבית", + "enTitle": "Order of Kabbalat Shabbat" + }, + { + "heTitle": "סדר קידוש ליל שבת", + "enTitle": "Order of Kiddush" + }, + { + "heTitle": "סעודת ליל שבת", + "enTitle": "Friday Night Dinner" + }, + { + "heTitle": "סדר ברכת השחר", + "enTitle": "Order of Morning Blessings" + }, + { + "heTitle": "סדר תפלת שחרית בשבת", + "enTitle": "Order of Shabbat Shacharit" + }, + { + "heTitle": "סדר קריאת התורה בשבת", + "enTitle": "Order of Shabbat Torah Reading" + }, + { + "heTitle": "סדר תפלת מוסף", + "enTitle": "Order of Musaf" + }, + { + "heTitle": "סדר סעודת שבת וסדר הלימוד בשבת", + "enTitle": "Order of Daytime Meal" + }, + { + "heTitle": "סדר תפלת מנחה של שבת", + "enTitle": "Order of Shabbat Mincha" + }, + { + "heTitle": "סדר סעודה שלישית", + "enTitle": "Order of Seudah Shlishit" + }, + { + "heTitle": "סדר תפילת ערבית במוצאי שבת", + "enTitle": "Order of Arvit on Motzei Shabbat" + }, + { + "heTitle": "סדר הבדלה", + "enTitle": "Order of Havdalah" + }, + { + "heTitle": "סדר מוצאי שבת", + "enTitle": "Order of Motzei Shabbat" + }, + { + "heTitle": "סדר ביעור חמץ וכוונתו", + "enTitle": "Order of Bedikat Chametz" + }, + { + "heTitle": "סידור הקערה של ליל הסדר", + "enTitle": "Order of the Seder Plate" + }, + { + "heTitle": "סדר אמירת קרבן פסח", + "enTitle": "Order of Recital of Korban Pesach" + }, + { + "heTitle": "הכנה לליל התקדש הפסח", + "enTitle": "Preparing for the Seder" + }, + { + "heTitle": "סדר תפלת ערבית והקידוש של פסח", + "enTitle": "Order of Pesach Arvit and Kiddush" + }, + { + "heTitle": "סדר ורחץ כרפס", + "enTitle": "Order of Urchatz Karpas" + }, + { + "heTitle": "סדר ההגדה וכוונתה", + "enTitle": "Order of the Haggadah" + }, + { + "heTitle": "ביאור ענין עשר מכות", + "enTitle": "The Ten Plagues" + }, + { + "heTitle": "סדר יום א' ויום ב' של פסח", + "enTitle": "Order of the First and Second Day of Pesach" + }, + { + "heTitle": "סדר ספירת העומר", + "enTitle": "Order of Sefirat HaOmer" + }, + { + "heTitle": "ענין חול המועד", + "enTitle": "Chol HaMoed" + }, + { + "heTitle": "סדר חג השבועות", + "enTitle": "Order of Shavuot" + }, + { + "heTitle": "ענין י\"ז בתמוז ובין המצרים", + "enTitle": "Seventeenth of Tammuz" + }, + { + "heTitle": "סדר תשעה באב", + "enTitle": "Order of Tisha BeAv" + }, + { + "heTitle": "סדר חמשה עשר באב", + "enTitle": "Order of Fifteenth of Av" + }, + { + "heTitle": "סדר חודש אלול", + "enTitle": "Order of Chodesh Elul" + }, + { + "heTitle": "סדר ערב ראש השנה", + "enTitle": "Order of Erev Rosh HaShana" + }, + { + "heTitle": "סדר ראש השנה", + "enTitle": "Order of Rosh HaShana" + }, + { + "heTitle": "הנהגת האדם בר\"ה", + "enTitle": "Conduct for Rosh HaShanah" + }, + { + "heTitle": "הנהגת האדם בעשרת ימי תשובה", + "enTitle": "Conduct for the Ten Days Of Repentance" + }, + { + "heTitle": "הנהגת ערב יום כפור ויום כפור", + "enTitle": "Conduct for Yom Kippur" + }, + { + "heTitle": "סדר מצות סוכה", + "enTitle": "Order of Sukkah" + }, + { + "heTitle": "כוונת הלולב ואגודתו", + "enTitle": "Kavanah of Lulav" + }, + { + "heTitle": "סדר נטילת הלולב וקריאת התורה", + "enTitle": "Order of Lulav Shaking" + }, + { + "heTitle": "סדר יום הושענא רבה שמיני עצרת ושמחת תורה", + "enTitle": "Order of Hosha'ana Rabba and Simchat Torah" + }, + { + "heTitle": "הנהגת מוצאי יו\"ט של סוכות", + "enTitle": "Conduct for Motzei Sukkot" + }, + { + "heTitle": "סדר חנוכה והקריאות", + "enTitle": "Order of Chanukah" + }, + { + "heTitle": "סדר פורים", + "enTitle": "Order of Purim" + }, + { + "heTitle": "פירוש משנת בן חמש שנים", + "enTitle": "Exposition on Avot" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Seder HaYom/Hebrew/merged.json b/json/Halakhah/Acharonim/Seder HaYom/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..c5c4d1aa2c2b9ecda5fcf386600e49d61bf5a73a --- /dev/null +++ b/json/Halakhah/Acharonim/Seder HaYom/Hebrew/merged.json @@ -0,0 +1,806 @@ +{ + "title": "Seder HaYom", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Seder_HaYom", + "text": { + "Introduction": [ + "בהיות כי תכלית האדם וביאתו לעולם הזה היא לעשות רצון יוצרו וללכת בדרכיו ולהמציא נחת רוח לפניו מתוך מעשיו הטובים ופעולותיו המתוקנים והכל יאמרו עליו אשרי שזה ילד אשרי שזה גדל והוא יתב' וית' משתבח ומתפאר בו כמו שכתוב עבדי ישראל אשר בך אתפאר על כן צריך כל אדם השלם בדעותיו להקריבו בעניניו ולשקול כל מעשיו במאזני צדק ולא יעשה דבר שלא מן הראוי וכן בצדק כל אמרי פיו ויכלכל דבריו במשפט ולא יצא מתחת ידו דבר שאינו מתוקן וירחיק עצמו מן הכיעור ומן הדומה לו מן הגזל ומן הגניבה מן התאוה ומן החמדה ויהיה לעולם נעלב ולא עולב שמח וטוב לב מן הבא בידו טוב עין מסתפק במותר לו אהוב אוהב את הבריות שפל רוח ומרוצה נבזה בעיניו ומכבד את הכל אוהב את התוכחות ומקבל את המוסר מקרב את הכל ומתרחק מן הכל ולהשוות את ה' לנגדו תמיד זהיר בנפלאותיו ומכוין בברכותיו ישר במדותיו וחכם בדעותיו מואס המתנות ומתרחק מן המאכלות מוותר ממונו ואוכל לשובע נפשו מצמצם עצמו בפת חריבה ובולם את פיו בשעת מריבה חונן דלים ומרחם על אביונים ומפקח על עסקי אלמנות ויתומים ומכבד את התורה ואת לומדיה ומקרב נחת רוח לעושיה חס על ממונו וזהיר בהוצאותיו וכל שכן בהוצאת ימיו וזה כל האדם שצריך כל ירא אלהים לראות כיצד ימיו יוצאים מתחת ידו שלא יצאו בהבל ובבהלה כי עתיד הוא לתת דין וחשבון לפני מי שבראו על הוצאת ימיו כיצד חלק אותם כיצד התנהג בם כי אפי' על שיחה בטלה שבין אדם לאשתו שדרך בני אדם לדבר ולהרבות עתיד ליתן דין וחשבון כל שכן על שאר הענינים אשר הוא מוזהר בהם שצריך להתרחק מהם ואם על הדבור כך כל שכן על מעשים רעים ומקולקלים:", + "ועל כן צריך כל אדם להשתדל על הימים ועל הלילות על העתות ועל השעות שלא לאבד אפי' א' מהם בהבלי העולם וחמדותיו ומעת אשר קם בבקר ממטתו עד שכבו בערב על מטתו יראה ויבין כיצד הוצאת זמנו שיהיה הכל בחפצי שמים וחפציו עצמם יהיו כחפצי שמים נקיים וטהורים ועל זה ראיתי אני משה בן יהודה ממשפחת המכירי לתקן ספר זה וקראתיו סדר היום מפני שדיברתי בו על הסדר שיעשה האדם בימיו ובלילותיו בשבתות ובמועדים סדר כל השנה בשבתו בבית ובלכתו בדרך בשכבו ובקומו ומובטח אני בנוהג סדר זה ולא ימוש ממנו שיהיה אהוב לשמים ולבריות ויהיה מוצלח בכל מעשיו ומושכל בכל דרכיו ויאריך ימים על האדמה ויראה בנים ובני בנים וחפצי שמים בידיו יוצלחו והוא דרך ישר לבני אדם אמצעים ובינונים והמוסיף יוסיפו לו חיים ושלום מן השמים והחכם ישמע ויוסיף לקח כל א' וא' כפי מעלתו ומדרגתו כן סדר חכמתו והנהגתו והכל לפי מה שהוא אדם והכל לפי הכוונה אחד המרבה ואחד הממעיט ובלבד שיהיה כוונתו לשמים בה' בטח לבי ונעזרתי כי הוא הנותן ליעף כח ולאין אונים עצמה ירבה הוא יתן בי כח לחבר חיבורים נאים ונחמדים מרוצים ומקובלים בעיני הכל ויזכני לזכות את ישראל אמן:" + ], + "Order of Arising": [ + "כשאדם נעור בלילה ולבו אומר לו לקום אין להתרשל בדבר אלא יקום בזריזות ואזירות חיל קודם שיתגבר עליו יצרו הרע בטענות ותואנות לבקש ממנו שלא יקום ויתחכם עליו ובל ידע מה כי הוא זקן וכסיל ויודע דרך לצוד את האדם ולהפיל אותו במהמורות בל יקום והכל במועצותיו כדת נתונות. ולכן צריך כל בעל נפש ירא וחרד את דבר ה' שלא ישמע ולא יקבל ממנו וישליך אותו אחרי גוו ואף אם יהיה עליו לטורח מצד כבדות הגוף ועצלותו ישים מגמתו רצון ממ\"ה הקב\"ה והכל לנגדו כאין והמתלמד אותו בדרך הזה ד' או ה' ימים לא יכבד עליו ולא יהיה לטורח אדרבא הבא ליטהר מסייעין אותו ויצרו הרע יתכפה לפניו כעבד לפני אדוניו ולא ימוט לעולם ממנהגו הטוב ויסוב ויבלה בה ומינה לא יזוז כחמלת ה' עליו ויהיה לבן חיל וגבור מלחמה להתגבר על יצר הרע ולשבר כל טענותיו ותואנותיו:", + "ובקומו יאמר מיד מודה אני לפניך מלך חי וקים שהחזרת בי נשמתי בחמלה רבה אמונתך. ואין צריך לזה נ\"י כי אפילו יהיו ידיו מטונפות אין חשש כיון שאינו מזכיר לא שם ולא כנוי וילבש חלוקו בצניעות גדול שלא יתגלו אבריו כי אפילו קורות ביתו מעידין עליו אם צנוע הוא אם לא ונחתך הדין על פיהם. ולא יהפך חלוקו מה שהוא לצד פנים לצד חוץ על שום דבר בעולם ואע\"פ שנראה שהוא דבר נקל ומה בזה חשש כיון שהוא תחת מלבושיו. אפ\"ה ענין גדול הוא וראוי להקפיד עליו ובפרט אם צורבא מרבנן הוא או איש של צורה שיש בו קפידא גדולה סוד ה' ליראיו:" + ], + "Kavanah of Washing Hands": [ + "אחר שלבש חלוקו וכסה עצמו או שישן בחלוקו בקומו ממטתו קודם שיגע במלבושיו או בכל ענין ודבר יטול ידיו תחילה להעביר ממנו רוח הטומאה השורה עליו בלילה ואין ראוי להשתמש בו בשום דבר ואפילו ללכת ד' אמות. הלכך כל ישראל ירא שמים ובעל נפש צריך שיזמין אצל מראשותיו שני כלים אחד מלא מים ואחד ריקן ויתן המלא בתוך הריקן מכוסה ונקי המלא ברוך והריקן ארור ואם יהיה שבור ומאוס טוב ויפה וכשהוא רוצה ליטול ידיו יקח הכלי של מים בימינו להמשיך עליו מימי החסד לטהר עצמו ואח\"כ יתננו לשמאל כי הוא השמש וראוי לשרת כדין לוי לכהן וישפוך מן השמאל לימין ג' פעמים להעביר ממנו רוח הטומאה. ומניה וביה טפי עדיף. ואח\"כ יתן הכלי ליד ימינו והרי הוא טהור וישפוך על השמאל ג' פעמים אחרים כי גם את זה לעומת זה עשה האלהים שניהם כאחד טובים:", + "וענין הזה כתוב בס' הזוהר פ' וישב דף קפ\"ד ר\"ש פתח ארחץ בנקיון כפי כו'. עד ואיך בעי לאתקדשא בעי חד מנא לתתא וחד מנא לעילא שיתקדש מההוא דלעילא וההוא דלתתא דיתיב זוהמא דמסאבו ביה ודא כלי לקבלא מסאבו ודא לאתקדשא ביה ודא ברוך ודא ארור ע\"כ. והענין הוא כי צריך האדם בכל דרכיו להכיר את בוראו ית' ולשוות ה' לנגדו תמיד ולא יסיח דעתו ממנו אפי' כמלא נימא וכשרוחץ ידיו בפרט בבקר או בעוד לילה צריך בכל ענין להתרחק ממנו ולא ידבק בידו מאומה מן החרם. ולכן צריך לכוין בזאת הרחיצה ליקח אותו כלי של מים נקיים וטהורים והוא רמז למים העליונים מימי החסד להמשיך אותם ולהתקדש בהם להעביר בהם הטומאה שעליו כי אין לו חלק וחבל בה. ואותו מקום שנופל בו רוח הטומאה צריך להשמר ממנו וליחד לו מקום טומאה כי טמא טמא יקרא וצריך להשליכם במקום הראוי להם והוא בית הכסא או מקום הטנופת. ואין לעשות בהם שום תשמיש בעולם כלל לא קטן ולא גדול שנראה בקיומו וכתיב ולא ידבק בידך מאומה וכו':", + "ואם נוטל ידיו מאיש אחר בין קטן ובין גדול צריך ליטול המטיל תחלה ואח\"כ יטול ממנו רמז לזה והזה הטהור על הטמא. כי כיצד יעביר מעל חבירו רוח הטומאה והוא נדבק בו עדיין. אלא יטהר עצמו ואח\"כ יטהר אחרים כענין התקוששו וקושו. ואין קפידא בזה כי אם דוקא בנ\"י שחרית מן הטעם שזכרנו אבל בשאר היום בנטילות אחרות אין להקפיד וכל המקפיד אינו אלא מן המתמיהין. (וא\"ת איך הימין מקבל מים מן השמאל והרי הוא טמא י\"ל דלא דמי דהכא הוא חפץ להעביר הטומאה ממנו ומבקש כיצד יעשה אלא שמפני מעלת הימין שלא ישמש לשמאל התחיל בו תחלה אבל הוא חוזר עליו להעבירו ולא אפשר בלאו הכי. ואדרבה מכחו ומצדו בא עליו להעבירו אבל אדם שלא נטהר עדיין והרי הוא חפץ בטומאתו אין כח בידו להעביר טומאה אחרת עד שיטהר): ובעל נפש צריך ליזהר הרבה מאד שלא ילך ד' אמות בידים מזוהמות מזוהמת נחש אשר שרה עליהם בלילה דנותן כח לטומאה לשלוט עליו וע\"ז נאמר לא יהיה בך אל זר. והענין הוא כאשר כתבנו כי אין ראוי ליתן לו כח ושלטנות אפי' רגע א' משום ולא ידבק וגו'. וכן הענין בכל דבר שצריך נט\"י כשיוצא מבית הכסא שירחץ ידיו תיכף ומיד ואע\"פ שאין צריך בזה לערות עליהם ג\"פ אפ\"ה משום רוח הטומאה נגעו בה:", + "ואיתא בזוהר שיזהר האדם כשיוצא מבית הכסא שלא ישמש מטתו כל אותה שעה משום דמדבק בו שד דבית הכסא ופוגם אותו זיווג. נראה שהטעם הוא משום רוח הטומאה וזה הטעם בבית הכסא קבוע שיש לו שם מקום ומושב אבל מקום אחר דרך עראי לא. וכן ראוי לדקדק בזה כשנוטל צפרניו או מגלח שערו או שנגע במת וכיוצא באלה הדברים שצריכים נטילה צריך ליטול ידיו כל האפשר להקדים להסיר מעליו כח אותה טומאה ולהתרחק ממנה: ומפני שהידים רמז גדול באדם מעשר אצבעותיו אינה מתדבקת הטומאה כ\"א בהם: ואין צריך ליטול כל היד לאלו הענינים כי אם האצבעות כולם לבד והם י\"ד פרקים שהם עולים בין שתי ידיו כ\"ח והם כח או לטומאה או לטהרה כפי השגת הכנת המקבל ההוא אם לטוב אם להפכו. ונ\"ל שבכל אלו הענינים אין צריך לערות עליהם מים ג\"פ כי לא נזכר עירוי ג' פעמים אלא בנ\"י שחרית אבל לא בדבר אחר ואפי' בנ\"י לאכילה והטעם מפני שבלילה יש כח לרוח הטומאה לשרות אחר שיצאה מן הגוף הנשמה הטהורה והלכה לה מצא לו מקום והכנה בכל האיברים לשרות בהם ולשלוט עליהם עד שיכול להביאו לידי קרי ולידי טומאה ולהתעולל בו והנשמה חוזרת מתפרד ובא לו לשרות על הידים ומפני שחזקת טומאה גדולה בכח גדול והכנה צריך עירוי ג\"פ עליהם ובתלתא הויא חזקה והולך לו ע\"כ ובפרט בכוונה שיכוין האדם כשנוטל כמו שביארנו אבל שאר הענינים אין שרותו שריה ולא חזקתו חזקה כי אינו אלא דרך עראי ובשפיכה אחת עליהם כראוי מועיל: ומפני זה נ\"ל שהישן ביום יותר משיתין נשמי דטעם טעם מיתה ושרה עליו רוח טומאה שצריך נ\"י ולערות עליהם ג' פעמים כראוי להעביר ממנו כח אותה טומאה ואעפ\"י שלא הזכירו רוח הטומאה ועירוי ג' פעמים כ\"א בלילה. היינו משום שלא דברו אלא בהווה ודרך העולם כך. אבל מי שישן ביום שהגיע למדרגת הטומאה. אה\"נ ששורה עליו ומקום מצא להתגדר וצריך להעביר אותו מעליו דאלת\"ה אלא שאין שורה אלא בלילה שהוא רשות למזיקין ולכחות הטומאה. אפילו ההולך עם המת והנוטל צפרניו ומגלח שערו ביום אין מקום לנ\"י אחר שאין כח הטומאה שולט. אלא מאי אית לך למימר מקום מצא לשרות ושורה. סוף סוף שורה בחזקה יותר מהתם וצריך עירוי ג' פעמים: ואחר שנטל ידיו יברך ענ\"י. ואעפ\"י שבכל הנטילות אם רצה לברך קודם יברך ושפיר עבד דהוי עובר לעשייתן. בנ\"י שחרית יטול קודם שיברך שאין לברך בידים מזוהמות שאין לך זוהמא גדולה מזוהמת הנחש וראיה לזוהמתו הגדולה שצריך עירוי מים ג' פעמים כדרך שצריך עירוי ג' לכלי יין נסך הטמאים. (ראיתי כתוב ששורין על הידים ג' רוחות מכח הטומאה וצריך לערות ג' פעמים עליהם עד שיעביר שלשתן ואם קבלה הוא נקבל): וכשמברך ענ\"י יגביה י' אצבעותיו למעלה שישרה עליהם רוח הטהרה הנרמז בי' אצבעותיו ורמז לזה וינטלם וינשאם ואפשר שעל זה נקרא נ\"י שנוטל מזה ונותן לזה והוא לשון הסרה שמסיר ומעביר רוח הטומאה מעל הידים להשרות עליהם כח הטהרה והקדושה:", + "ואחר שנטל מהם כח הטומאה ינשאם בכח הטהרה והקדושה וכיון שהענין כן צריך שיהיו כל הי' אצבעות למעלה מושב הכסא לקבל עליהם הקדושה והטהרה ואעפ\"י שלשאר הנטילות לא הוי הכרח לעשות כך בנטילה הזאת נראה דהוי ראוי ומוכרח לעשות כן ולא כמי שאמר שראוי להשפילם למטה ולערות עליהם מלמעלה מצד הזרוע כדי להשפיל ולהוריד הטומאה למטה ולא יהיה לו אחיזה בזרוע ובאברי הגוף. ונ\"ל שאינה סברא נכונה כי אחר שכוונתינו בעירוי ג' פעמים המים האלו להמשיך עלינו מימי החסד להעביר הטומאה אין ראוי להמשיך אותה כי אם על עשר אצבעות כולם בשוה להוריד החסד עליהם כדין וכראוי ולהרחיק מהם הטומאה והזוהמא שאין לו בהם חלק ונחלה. ואלו יורדים למטה לארץ ואלו באים מן השמים ממעל ולמה לנו להפך סדרי בראשית וללכת אורחות עקלקלות: וכשמברך ענ\"י יכוין בברכתו ליטול הזוהמא ההיא ולהרחיקה מעל ידיו כדי להשרות עליהם כח הטהרה ובשעת הגבהתם יברך ויכוין ורמז ע\"ז בפסוק שאו ידיכם קדש וברכו את ה' והענין כאשר ביארנו:", + "ועוד רומז הכתוב כי אין להגביה את ידיו כ\"א בברכה או בתחנה או בתפלה אבל בשאר דברים בעלמא אסור וכן מצינו בזוהר כשהאדם מגביה ידיו למעלה ואינו לא זמן תפלה ולא ברכה והודאה השטן עומד לקטרג עליו ורוח הטומאה שורה על הידים כי אין הטומאה שורה אלא באתר פגום ולזה אין ראוי לברך ברכת המזון בשלחן ריקן כי כשהשלחן ריקן יש רשות לטומאה לשרות עליו ואין מברכין ומחזיקין אותו במקומו אבל כח הטהרה והקדושה אינה כי אם על דבר שלם ויש בו ממש ומזה הטעם אינו שורה בדבר המדוד והמנוי והשקול שכיון שהדבר נמדד ונשער ונגבל והוא עומד לעיני הכל אין מקום לברכה לחול כיון שחל עליו עין אדם נפגם ונפסל ולא שרי סטרא דקדושה כי אם באתר שלים וזהו שכתוב יצו ה' אתך את הברכה באסמיך בדבר הסמוי מן העין ועדיין לא נפגם ולא חל עליו עין הרע השולט בדבר המנוי. וקודם הניגוב יברך ואותם המים הנשארים על הידים טהורים הם:  " + ], + "Kavanah of Blessings": [ + "וענין כוונת זאת הברכה ראיתי כתוב שאע\"פ שבכל הברכות מלת ברוך עם אתה רומז למקור הברכות עם הבריכה זאת הברכה שהיא תחלת כל הברכות צריך להתחיל בה בברוך ואע\"פ שמלת ברוך מורה עם הזכר והבריכה היא המקבלת אפ\"ה אין חשש שאע\"פ שהיא נקבה מקבלת ממה שלמעלה הימנה הרי היא דוגמת הזכר להשפיע ולהשגיח לכל שלמטה ממנה: אתה רמז ליסוד שהוא כולל הכל מאל\"ף ועד תי\"ו ומחבר הכל עם הה\"א שהיא המלכות והנה כוונת ברוך אתה לשכינה המקבל מן המקור ליחדם יחוד גמור. ובשאר הברכות הוא הפך זה והכל ענין אחד. והוא ברוך מקור הברכות ואתה הבריכה והיא הכוללת ומיחדת בה מאל\"ף ועד תי\"ו ואין חשש לזה כי הכוונה אחד והשינוי לא מעלה ולא מוריד:", + "ה' ת\"ת לישראל ואני מזכירים אותו בהיכל קדשו והוא שם אדנ\"י וצריך לכוין לשניהם כאחד ולא להפרידם כלל: אלהינו היא הבינה הוא אלהים חיים ומלך עולם אשר מכחו וגבורתו נשתלשלו כל העולמות כולם והוא האלהים אשר נזכר במ\"ב כי הוא אשר ברא הכל ואומן הכל ואין לנו השגה והכנה להכיר ולהשיג למה שלמעלה ממנה אותו בעצמנו: מלך הוא מלך סתם שמכחו ברא הבורא את העולם וז\"ש ה' בחכמה יסד ארץ ה' שהוא עלת העלות וסבת הסבות בחכמה יסד ארץ שהוא המלכות להנהגת התחתונים שיהיה הכל בידה וברשותה כונן שמים. והם הת\"ת להשפיע ולהשגיח עליה בכל שעה בכח הבינ\"ה וכינה הנקבה לאב והזכר לאם שכן מצינו ואת דינה בתו אלה בני לאה וגו' אם כן מלך סתם הוא החכמה כי תחלת המחשבה הוא סוף המעשה והנה תיבת העולם הוא מן העולם ועד העולם. אשר הוא הראש חכמה העליון.", + "קדשנו בסוד חכמה ובינה והם הנקראים קדשים הוא קדש והם קדשים ומכחם בא לידי הקדושה להקרא גוי קדוש ולהקרא קדוש ישראל. במצותיו הם שאר הספירות מן החסד אל היסוד שבהם תלוים מצות עשה ומצות לא תעשה.", + "ואחר שיברך ברכת נ\"י כראוי ילבוש מלבוש של ציצית בתוך מלבושיו ואם לא הגיע שעה לברך לפחות ימשמש בכנפות בידיו ויודה לאל ית' ויתעלה שזיכהו במצותיו וילבוש אותו ויקום בזריזות וצריך לדקדק בנעילת מנעליו כמו שאמרו בגמרא ירא שמים יצא ידי שניהם. ינעול מנעל של ימין תחלה ולא יקשרנו ואח\"כ של שמאל ויקשרנו וקודם שיעשה שום ברכה יראה לנקות עצמו מכל טינוף וכל מותר הנמצא לצאת מגופו בכל מקום שיהיה בין מגדולים בין מקטנים אפילו מנחיריו או מפיו. וירחוץ פיו ושיניו היטב לקבל עליו עול מלכות שמים בטהרה ובקדושה ויטול ידיו ויברך ברכת אשר יצר כיון שכבר בירך ענ\"י ויברך אותה בכוונה ויאמר מלה במלה כל עניניה ויכוין בחסד הגדול שהש\"י עושה עם האדם בכל שעה שיוצא לנקביו שמקיא מה שאכל ויכול לעמוד דאלמלא כן לא היה מספיק לו כל ממון שבעולם לרפואתו שיצא ממנו וסופו שמת ובטל מן העולם והקב\"ה ברחמיו עושה מכונות ומדורות וענינים בגופו של אדם להכניס הראוי להכניסו ולהוציא הראוי להוציא ולקלוט הסולת ולהוציא הפסולת ולהברות גופו שיהיה ראוי ומוכן לעבודתו כל ימיו. ואם האדם יהיה שלם בדעותיו ומכלכל במשפט דבריו לא יחלה כל ימיו ולא יצטרך לרופא ולא לרפואתו א\"כ ודאי ראוי לברך בכוונה גמורה ובדעת שלמה לרופא כל בשר ומפליא לעשות וכן ראוי לכל בעל נפש לכוין בכל ברכותיו כדין וכשורה בנחת ובדעת שלימה ומברכותיו של אדם ניכר מה טיבו אם ת\"ח הוא וירא שמים אם סכל הוא בעבודתו ואם קנח בידיו או נגע במקום הטנופת צריך לברך פעם אחרת ענ\"י. (ונ\"ל שאם כשנטל ידיו תחלה ראה בעצמו שרוצה או צריך לנקביו שלא לברך ענ\"י אלא אחר שיצא מבית הכסא וכן ראוי לעשות כדי שלא להרבות בברכות):", + "ואם אחר שבירך אשר יצר האיר היום או קרוב לו שיוכל לעמוד עד הבקר יברך ברכת אלהי נשמה סמוך לו ואם עוד הלילה גדולה ולא יוכל לעמוד וישן שנית לא יברך אלהי נשמה ולא המעביר שינה עד הבוקר אלא יברך אותם סמוך לחתימה ולא יחתום ובהמעביר לא יזכיר שם לא בתחלה ולא בסוף. ויברך ברכת התורה כולה וישב ללמוד ואם הוא בעל מלאכה ילמוד מעט ואח\"כ ישב באומנותו. ארז\"ל אין רנה של תורה אלא בלילה וכל בית שאין נשמעין בו ד\"ת בלילה סוף שנחרב. ואמר ר\"ל כל העוסק בתורה בלילה הקב\"ה מושך עליו חוט של חסד ביום שנאמר יומם יצוה ה' חסדו וגו' והענין הוא כי בלילה רשות וממשלה למדה\"ד ורוח הטומאה מתפשטת בעולם וניתן רשות למקטרגין לחבל וכל העולם טועמין טעם מיתה והנפשות יוצאות מן הגופים ועולות כ\"א ואחד כפי הראוי לו. יש נשמה שעולה בדרך ישר לא יכשל בה ובאתה עד שער המזרח ששם הנפשות מתראות לפני המלך ה' ית' והוא דוגמת שער המזרח של עזרת ישראל למטה שנראים ישראל לפניו ית'. והוא נקרא מקום קדשו וקודם השער הזה עוברים כמה שערים אחרים באמצע הדרך דוגמת השערים שהיו קודם עזרת ישראל. ועל אלו נאמר מי יעלה בהר ה' ומי יקום במקום קדשו כי לא כל הנשמות ראויות לכל הכבוד הזה שיניחו אותם לעלות בלי שום עכוב וסרוב כי הנשמה שאינה זוכה והוא מטונפת ומלוכלכת במעשים רעים ומלובשת בבגדים צואים יש כח למקטרגים העומדים באמצע הדרך לעכבה מלעלות ואדרבה מחזיקים בה כמחזיק באזני כלב ומתעללין בה ומראין לה דבר שאין והתול חלום שוא ודבר כזב אשר אין להם שרש וענן תבן כולו והבר בטל במעוטו ודוחין אותה מזה אל זה כאבן בתוך הקלע והנשמה עצמה מתבהלת ומשתוממת ומגיע אליה צער גדול והאברים עצמם מתבהלים ומצטערים מחזיון הנשמה ומראיה וכשמתעורר נמצא גופו נשבר ונדכה והנשמה בדאגה ואנחה מכל אשר עברה ואירע לה בדרך אבל נשמת השלם והצדיק עולה בדרך ישר אין שטן ואין פגע רע ונכנסת מפתח לפתח ומשער לשער עד הגיעה אל מקום קדשו להתראות שם לפני המלך ה' ומראים לה ענינים רבים העתידים להיות אם ליחיד אם לרבים ברמז כ\"א ואחד כפי כחו והשגתו ויש לה שמחה גדולה מכל אשר ראתה ואברי הגוף יש להם נחת רוח ומנוחה בראייתם זו. ובמשמרה אחת של לילה שהם ד' שעות עדיין לא נתעורר אבל על החרבן ועל הגלות אבל בתחלת משמרת ב' יש מלאכים מיוחדים נקראים אבילי ציון ומעוררים בכי ואנקה ואומרים על נהרות בבל ואפילו הקב\"ה כביכול מעורר על זה ושאג ישאג על נוהו בועט בכמה רקיעים ואומר אוי שהחרבתי את ביתי ושרפתי את היכלי והגליתי בני בין עמים רבים ואני קפצתי מעט והמה עזרו לרעה ומוריד ב' דמעות רמז לב' חרבנות. (ונ\"ל שהם שתי טיפין יורדין מתוך עינים של מעלה לתוך הים המלאה למתק את הדין ולכבוש רחמיו את כעסו ואלמלי היה איזה זכות לסייע מיד היינו נגאלין שהוא כביכול מתנחם ומתחרט על זה אלא שהדין יקוב את ההר) ועל כן גדול שכר העוסק בתורה בלילה הקב\"ה משתעשע עמו ומתנחם עמו כביכול מצרתו ומאנחתו. וזהו ענין מושך עליו חוט של חסד מדה במדה כמו שהוא כביכול מצא חסד לפניו להתנחם עמו כך ממשיך עליו חוט של חסד בעיני כל רואיו וכל דבריו מוצלחים ומושכלים. ואם כן צריך האדם להשתדל בכל עת לעסוק בתורה בלילה ולהרים קולו שחברים מקשיבים לקולו ומשתתף עם השכינה לרומם ולשבח בשירים ותשבחות:" + ], + "Kavanah and Order of Shacharit": [ + "וקודם שיתחיל ללמוד יאמר מזמור על נהרות בבל עם קינה א' והוא יושב על הארץ. ואח\"כ יאמר נחמה ופסוקי דנחמה כ\"א כפי כחו. והנהוג אצלנו לומר קינת על היכלי ועורה נא ימינך רמה לנחמה. ופסוקי דנחמה נחמו נחמו עד כאיש אשר אמו תנחמנו וגו'. ואח\"כ יאמר מאמין אני באמונה שלמה בנחמת ציון. ואלהינו ברחמיו ינחמנו מאבלנו ויגאלנו בקרוב יחדש מלכותו עלינו במהרה אמן. והוא מן הדברים השואלים ממנו צפית לישועה. ואחר כך יתחיל בלמודו וענין סדר הלמוד כך הוא מנהגנו בתחלה קורים בראשית כל יום כמעשהו. ויאמין באמונה שלמה שאלהינו יתב' חדש עולמו והוא המחדש בכל יום תמיד מעשה בראשית ואח\"כ פרשת י' הדברות ויקבל עליו עול מלכותו ועול מצותיו ויתפלל ויתחנן אליו שידריכנו בדרכי תורתו ואח\"כ יקרא פ' המן על סדר בנחת ובטעמים ויתפלל ויתחנן שיזמין פרנסה לכל כלל עמו ישראל ופרנסתו ופרנסת בני ביתו בכללם בנחת ולא בצער בכבוד ולא בביזוי בהיתר ולא באיסור שיוכל לעבוד עבודתו וללמוד תורתו בלי טרדה ומחשבה כמו שזימן לאבותינו מן במדבר בארץ ערבה וציה ועסקו בתורתו ככתוב בתורתך ויאמר ה' כו' אם היא שגורה על לשונו יכול לאמרה על פה כדרך שאנו קורין ק\"ש וכיוצא בו. ואח\"כ יאמר פרשת העקידה ויתפלל לפניו יתב' וית' יזכור לנו זכות אבותינו הקדמונים וכמו שכבש אברהם אבינו רחמיו לעשות רצונו ורצה לשחוט את בנו יחידו כן יכבשו רחמיו את כעסו ויזכור רחם ברגזו ויכנס לנו לפנים משורת הדין ויאריך כפי כחו. ויש שקוראים גם כן פרשת היראה ועתה ישראל כו'. ויתפלל לאל יתברך וית' שיתן יראתו בלבנו לבלתי סור מעליו ויאריך כפי כחו. ויקרא פרשת התשובה והיה כי יבואו עליך כו' ויתפלל לאל יתב' וית' שיתן בלב כל פושעי ישראל לשוב בתשובה שלמה ובלבו בכללם. וזה כלל גדול בתפלה כמאמרם זלה\"ה כל המתפלל על חבירו וגו' הוא נענה תחלה ונמצא זוכה ומזכה ואח\"כ יקרא בנביאים מעט על הסדר של הארבעה ועשרים. ואח\"כ מעט כתובים על הסדר של כתובים ואח\"כ יעסוק במשנה פרק א' או שנים. ואח\"כ בפירושם שהוא גמרא ונמצא שעסק בתורה בנביאים ובכתובים במשנה ובגמרא. וחבר את האהל להיות אחד. ואחר כך ישב כל אחד בעסקו ובמלאכתו ואם הגיע זמן ללכת לבית הכנסת יקום בזריזות ויבדוק עצמו פעם אחרת כדי לקבל עליו עול מלכות שמים בטהרה ובנקיות ויראה ויטהר ויברך על נטילת ידים ואשר יצר ויצא ללכת וביציאתו ימשמש במזוזה או במקומה להתפלל שם שיכונו מעגלותיו ולא יכשל בדבר עבירה ויעביר עיניו מראות שוא ויאמר אות ה\"א מאלפא ביתא הורני ה' דרך חוקיך וגו' כל השמונה פסוקים וילך במרוצה ואם יראה או ימצא איזה דבר או איזה ענין בדרך לא יתעכב ולא יטה עצמו מן הדרך אלא ילך לדרכו במרוצה עד הגיעו לפתח בית הכנסת וקודם שיכנס יתקן מלבושיו וינקה מנעליו. וילבש דעת ואימה ויאמר ואני ברוב חסדך אבא ביתך כו' ויכנס ויאמר מה טובו אהליך יעקב. והוא המרכבה השלמה באלו הארבע תיבות ואני חסדך ביראתך יעקב ויאמר מה ידידות משכנותיך ה' צבאות כל המזמור עד עוד יהללוך סלה ויעמוד לפני ההיכל או כנגדו ויאמר אשתחוה אל היכל קדשך ואודה את שמך על חסדך ועל אמתך כי הגדלת על כל שמך אמרתך. בואו נשתחוה ונכרעה נברכה לפני ה' עושנו רוממו ה' אלהינו והשתחוו להדום רגליו קדוש הוא. רוממו ה' אלהינו והשתחוו להר קדשו כי קדוש ה' אלהינו. ויאמר זאת הבקשה. אשתחוה אפים ארצה כי אין למטה ממנה עד סופה. ויאמר אקוד אכרע ואשתחוה לפניך יי אלהי ואלהי אבותי ולא על צדקותי ויושר אורחותי אני מפיל תחנתי לפניך כי יודע אני חרפתי ובשתי וכלימתי מכל אשר הכעסתיך על אדמתי ועברתי על חוקי תורתך ועשיתי הרע בעיניך אבל נשענתי על רחמיך הרבים כי אתה נותן יד לפושעים וימינך פשוטה לקבל שבים ואין אתה חפץ במיתת שובבים השיבני יי אליך והעבר חטאתי מלפניך ולמה אמות לעיניך ריק מכל טוב ומכל מצוה תולעת ורמה כלי מלא בושה וכלימה טוב לי לשבת בגופי הזה לתקן מעשי ולישר אורחותי ולהכין צידה ללכת לפניך למצוא חן בעיניך ואעש גם אני חלקי. ואוכל מלחם חוקי ואם יצרנו הרע הוא המכשילנו מתורתך ומעבירנו מדרך האמת והיושר ללכת אחרי שרירות לבנו הרע. הנני מתחרט ומתנחם מכל אשר הלכתי במועצותיו וחמדותיו ובחרתי לי לחלק ונחלה ללכת באורחותי' ולעשות הטוב והישר בעיניך. וכיון שלבי שלם עם לבבך עזרני אלהי על דבר כבוד שמך ולא יהי זה הבליעל לפוקה ולמכשול עון ותן לי כח וגבורה להתגבר עליו כי ירא אנכי אליו פן יצודני במכמוריו יפילני במהמורות בל אקום ויגרשני מאת כסא כבודך ומאור במאור פניך אנא אלהי תיקר נא נפשי בעיניך וחוסה וחמול עלי ברחמיך ואל יגרמו המון ושאון חטאתי להטרידני מלפניך ולעכב תחינתי מעלות אליך כי הנני תוהה ומתחרט ומתנחם על כל אשר עברתי לפניך בין באונס בין ברצון בין בשוגג בין במזיד בין בסתר בין בגלוי בין במתכוין בין שלא במתכוין בין בהרהור בין במחשבה בין בידיעה בין שלא בידיעה בין בגלגול זה בין בגלגול אחר אשמתי בגדתי כו' ואתה צדיק על כל הבא עלי ולא גמלתני אחת מני אלף מאשמותי אלא הטיבות עמי כמה חסדים וחנות כרוב רחמיך ולא גמלתני כחטאתי ולא האכלתני פרי פעלי אלא הארכת אפך עמי אולי אשוב אליך לעשות הטוב בעיניך. כי כן דרכך לעשות חסד חנם עם מי שאינו כדאי והגון כדכתיב וחנותי את אשר אחון ורחמתי את אשר ארחם:", + "אחר כך יסדר ברכותיו זו אחר זה מברכת הנותן לשכוי בינה עד שלא עשני אשה וכן נתפשט המנהג לאומרם זו אחר זו בבית הכנסת ולא בביתו כל אחד במקומה שהמקום בביתו אינו כל כך נקי וטהור לסדר כמה ברכות זו אחר זו. ועוד שאין שם כוונתו כל כך נקיה כי הוא טרוד משנתו או דמיונות אחרים כמו בבית הכנסת שאימת שכינה ואימת עם קדוש עליו ועוד שמזכה אחרים עמו שיענו אחריו אמן ומכל אלו הטעמים ראוי לכל בעל נפש לאומרם בבית הכנסת ואם נראה מן הגמרא הפך מזה גם הרמב\"ם זלה\"ה לא פסק כן היינו בדורות הראשונות שהיו מדקדקים יותר ממנו והיו יכולים לצאת ממכשול עון אבל בזמנינו שיש כמה אנשים שלא היו אומרים אותן לא בביתן ולא בבית הכנסת ועכשיו ששומעים מפי אחרים ואומרים אותן בעצמן או שומעין ועונין אמן ויוצאין י\"ח ראוי לאומרן בבה\"כ והמדקדק שרוצה לומר כל אחת במקומה בביתו יאמר כל אחת מהן בזמן הראוי לה בלא הזכרת שם ומלכות ולא הפסיד כלום וראוי הוא ואח\"כ יסדר בקשות ופיוטים לאל ית' כ\"א כפי ערכו וכפי נועם קולו והוא דבר נאה ומשובח לאדם שימצא בכל בוקר מעלות השחר בבית הכנסת משבח ומרומם שם אלהינו ית' ולומר כמלאכי השרת בשמים. ומה גם אם זוכה להמנות מעשרה הראשונים לבא כי זכותו ושכרו גדול כמאה הבאים אחריו:" + ], + "Kavanah of Tzitzit and Tefillin": [ + "ויתעטף בציצית כאור הבקר וצריך לעיין בציצית אם שלמים הם קודם שיתעטף ויברך ברכה לבטלה ח\"ו וענין מצות הציצית מצוה גדולה עד מאד בכלליה ופרטיה ואין כאן מקום להאריך אלא שצריך האדם ליזהר בה ולא ילך ארבע אמות בלא ציצית. אם הוא על בגדיו טוב ונעים שיזכיר אותו תמיד בכל עת ובכל שעה ובפרט בזמן ק\"ש ותפלה שיקרא ויתפלל כשהוא מעוטף ומי שאינו מעוטף עונשו רב כיון שהדבר נקל לעשות והוא מתעצל מלקבל עליו עול מלכות שמים כראוי וכשמשים אותו בבקר ואין מקום לברך והוא משים אותו תחת בגדיו יקבל עליו עול מלכות שמים בשעה שלובשו. וכשיאיר היום ימשמש בו ויברך ואם הוא על בגדיו יתעטף בו לפני המזוזה ראשו ורובו ויברך אם הוא זמן לברך ויתעכב מעוטף מעט ואח\"כ ילבוש אותו. וטוב להזהר שיהיה הציצית מהודר ונאה ונקי. ולא יהיה מטונף וקרוע ובזוי. וכיון שלובש אותו לשם מצוה יהדר אותו משום זה אלי ואנוהו ואין לה' מחסור לשלם כפלי כפלים על מה שיוציא בו. ואח\"כ יניח תפילין וכן הסדר זולת למי שנתעטף בציצית קטן כראוי שאם יניח תפילין קודם הטלית אין לחוש כיון שקבל עליו עול מלכות שמים תחלה והציצית עליו:", + "ויכוין בהנחת תפילין לקיים ב' מצות עשה שצונו הש\"י לקשור תפילין ביד ולהניח בראש ובכל תפלה מהם ארבעה פרשיות שיש בכל אחת מהם שורש יחוד הש\"י ואהבתו וקבלת עול מצותיו וזכירת יציאת מצרים ופדאנו מבית עבדים. ואנו משימים אותם על שני אברים ראשיים המוח והלב שבהם תלוי האהבה והיראה וההרהור והמחשבה וצריכין אנו לשעבד שניהם כאחד לעבודת הש\"י ולא נסור אחרי לבבנו ואחרי עינינו ובין עיניך הכתובים בתורה הם רמז ג\"כ על עיני המחשבה ולכן מקום מושבה ממקום שמוחו של תינוק רופס וצריך לשעבד עין הראות מלפנות אל האלילים ועין השכל מלחשוב מחשבות רעות. וכן הלב מלזנות אחריו מלהרהר בהרהורים רעים:", + "וכשמניח אותם ראוי לו להרהר באלו הענינים ויעשה המצות כתקנם ולא כמצות אנשים מלומדה: ועם היות שיש סודות גדולות בתפילין כ\"א יחפש עד מקום שידו מגעת וכן ראוי לו וצריך האדם להתנאות בהם כי כן נקראים פאר ויקח מהמובחרים שיוכל ויהיו נאים ומשובחים בעצמן וברצועותיהן. ואם בלו יקח חדשים שאין ההוצאה בהם כל כך. ואם אין ידו משגת ייפה אותם בבתים חדשים וישחיר אותם מזמן לזמן בדיו שחור היטב שנראים כחדשים:", + "ואחר שיניח תפילין ישב במקומו מעוטף ומוכתר בכובד ראש והכנעה כאלו שכינה שרוי על ראשו:", + "ויתחיל בזמירות מלה במלה בנחת כ\"א כפי הרגיל. ואם כבר קרא פ' העקידה בקומו בלילה יתחיל לומר לעולם יהא אדם כו' ואומר ק\"ש פסוק ראשון וברוך שם וטוב לכוין בה קודם שיקרא ק\"ש אחר הנץ החמה ויקרא פ' התמיד מלה במלה כי עולה לו במקום הקרבת התמיד. כמו שאנו מתפללים אח\"כ שיהא שיח שפתותינו חשוב ומקובל כאלו הקרבנו קרבן התמיד במועדו כו':", + "ואח\"כ פ' הקטרת עם פטום הקטורת:" + ], + "Order of Priestly Service": [ + "וענין הקטרת הוא ענין גדול לבטל כל נגע וכל פגע רע. כמו שהביא הזוהר פרשת ויקרא שהוא משבר הקליפות ומונע ממנו יצה\"ר וז\"ל (כל מאן דאסתכל וקרי בעובדי דקטר' בכל יומא ישתזיב מכל מלין דחרשייא ומכל פגעין בישין ומהרהורא בישא וממותנא ולא יתזק כל ההוא יומא ובלבד דיכוין ביה) הנה בדבר נקל יכול אדם להנצל מכמה ענינים גדולים סוף סוף יהיה קורא אותו בכוונה ובדעת שלמה. עוד שם וז\"ל (א\"ר שמעון אי בני נשא הוו ידעין כמה עילאה איהו עובדא דקטרת קמי קב\"ה הוו נטלי כל מלה ומלה מניה והוו סלקי ליה עטרה לרישא וכתרא דדהבא ומאן דאישתעי ביה בעי לאסתכלא בעובדא דקטרת יכוין ביה בכל יומא ואית ליה חולקא בהאי עלמא ובעלמא דאתי ויסתלק מותנא מניה ומכל עלמא וישתזיב מכל דינין דהאי עלמא מסטרין בישין ומדינא דגיהנם דמלכו אחרא) ע\"כ:", + "החושש עליו ועל נפשו ראוי להשתדל בכל עוז בענין הזה ולכתוב כל ענין הקטרת בקלף כשר בכתיבת אשורית ולקרות אותו פעם אחד בבקר ובערב בכוונה גדולה. ואני ערב. ואח\"כ יאמר אביי הוה מסדר סדר מערכה שהוא סדר המערכה בקצור. ומפני שהוא בקצור גדול ואין אדם מבין בו כל מה שרוצה. ראיתי לכתוב כאן סדר עבודת היום מתחלה ועד סוף בביאור ובקצור והוא על דעת הרמב\"ם זלה\"ה בספר עבודה בהלכות תמידין ומוספין: סמוך לעלות השחר בא הממונה על הפייסות הקיש על שער בית המוקד ופותחין לו פתח קטן והוא הפשפש שבשער הגדול ונכנס לעזר' ואחיו הכהני' אחריו ונחלקו לשתי כתות ואבוקות של אור בידם אלו מכאן דרך ימין ואלו מכאן דרך שמאל הגיעו אלו ואלו למקום לשכה עושה חביתין ואלו ואלו אומרים הכל שלום. והעמידו את עושה חביתין שיעשה חביתין ומנחת חביתין הוא מנחת כהן גדול אשר מקריב אותה בכל יום מחציתה בבקר ומחציתה בערב. וזה מעשה החביתין לוקח עשרון סולת וחוצהו בחצי עשרון שבמקדש ולוקח שלשה לוגין שמן שהם י\"ב רביעית לי\"ב חלות רביעית לכל חלה. ובולל הסולת ברותחין ולש מכל חצי עשרון ו' חלות וא' וא' היו נעשות ואופה החלה מעט ואח\"כ קולה אותה במחבת בשאר השמן שנשאר מן הרביעית ואינו מבשל אותה הרבה שנאמ' תופיני אפוי נא ולדעת הרמב\"ם זלה\"ה היה חולק כל חלה לב' וב' לד' ולדעת הראב\"ד זלה\"ה לא היה חולק כלל אלא ו' מקריב בבקר וו' בין הערבים ומקריב חצי קומץ לבונה עם מחציתה בבקר וחצי קומץ עם מחציתה בין הערבים וכל הב' חצאים כליל לאישים: כל הכהנים שבעזרה טבלו ולבשו בגדי כהונה ע\"י המלביש ובאו ועמדו בלשכת הגזית וממונה הפייסות עמהם לפייס פייס א' וזהו ענין הפייס עמדו כולם בהיקף והממונה נוטל מצנפת שבראש א' מהם ומחזירה לו מיד כדי להראות שמשם כוונתו להתחיל למנות המנין שיסכימו ק' או ר' והממונה אומר להם הצביעו והם מוציאין אצבעות לכל א' אצבע א' והחולה ב' חוץ מן הגודל שאין מוציאין אותו שלא יבואו לרמות מפני שיש הרחק מן הגודל לאצבע ויטעה הממונה שהם של ב' ואינם אלא של א' שעשה כן כדי שישלים בו המנין והוא הוציאו אחר האצבע ואותו שהשלים המנין בו זוכה לעבודה א' והוא תורם תרומת הדשן מעל המזבח ואח\"כ מפיסין פייס ב' וי\"ג זוכין בו על הסדר של השלמת המנין וקודם שיתרום תרומת הדשן טובל שנית ולובש בגדי כהונה פחותים מאותם של שמוש ואח\"כ מקדש ידיו ורגליו מן הכיור קודם שיגע בכלי שרת ולוקח מחתה של כסף והיא נתונה במערבה של כבש במקצוע ועולה לראש המזבח ומפנה את הגחלי' הילך והילך וחותה מן המאוכלות הפנימיות ויורד למטה לארץ והופך פניו לצפון והולך למזרח הכבש כמו עשר אמות וצובר את הגחלים על הרצפה רחוק מן הכבש שלשה טפחים מקום שנותנים מוראת העוף. אחר שירד רצו אחיו הכהנים לקדש ידיהם ורגליהם ונוטלין המגריפות והצינורות ועולין לראש המזבח. וכל אברים ופדרים שלא נתאכלו בלילה מחזירים אותן לצדדי המזבח ואם אין הצדדין מחזיקן סודרין אותו בכבש כנגד הסובב ואח\"כ גורפין הדשן ומעלין אותו ערימה על גבי המזבח והיא נקראת תפוח ולהראב\"ד תפוח היא טבלה מרובעת כשנים ועשרים אמות של שנים ועשרים אמות בגובה אמה והוא המשלמת עשר אמות של המזבח ומהדשן של מזבח גורפין אותה בפסכתר והוא כלי נחושת מחזיק חמש עשרה סאין ומורידין אותו למטה וכל הרוצה להוציאו חוץ לעיר אל שפך הדשן מוציאו חוץ מבעל מום ומניחין אותו בנחת במקום שאין הרוח נושבת בחזקה. אח\"כ מי שזכה בתרומת הדשן מסדר מערכה גדולה של אש לצד מזרח המזבח גזרים על גבי גזרים וריוח ביניה' וראשי הגזרי' הפנימיים נוגעים באפר שבתפוח ואח\"כ מסדר מערכה שניה של אש ובורר לה עצי תאנה יפים ומסדר מכנגד קרן מערבית דרומית משוכה מן הקרן כלפי צפון ארבעה אמות. ובה היו כמו חמשה סאין גחלים ובשבת כמו שמנה סאין. מפני שמקטירין עליה שני בזיכי לבונה של לחם הפנים אח\"כ עולה שני גזירי עצים רבועים ארכן אמה ורחבן אמה מניחן על המערכה גדולה כדי להרבות האש. אח\"כ נכנסין ללשכת הכלים ומוציאים כל כלי השרת הצריכין לאותו יום ומשקין את התמיד בכוס של זהב. מי שזכה בפייס הב' ראשון מושכו לבית המטבחים והולכים אחריו הכהנים הצריכין לו. ושוהין שם עד שיפתחו שער ההיכל הגדול ובשעה שפותחין אותו שוחטין את התמיד הזוכה ראשון והשני מקבל הדם. והשלישי והרביעי נכנסין להיכל. השלישי לדשן את המזבח והרביעי לדשן את המנורה ובשעת שחיטת התמיד מדשן את המזבח וכיצד עושה נוטל כלי זהב מחזיק קביים וחצי וטני שמו. מניחו בארץ וחופן בידו האפר והפחם שעל גבי המזבח ונותנו לתוכו. ואח\"כ מכבד את השאר לתוכו ומניחו שם ויוצא. זה שקבל את הדם זורקו שתי זריקות באלכסון מחצי המזבח ולמטה כדין עולת הבהמה. שתי מתנות שהן ד' בקרן מזרחית צפונית ובקרן מערבית דרומית. ושירי הדם היה שופך על יסוד הדרומי. אחר זריקת הדם הדשן את המנורה ומטיב את הנרות. הרביעי שבהיכל כל נר שכבה מסיר הפתילה והשמן שבתוכו ומקנחו: ונותן לתוך כלי שהכניס בידו וכוז שמו. ומשים פתילות אחרות לתוכן. ושמן חצי לוג לכל נר. ומדליקן זה מזה בלא אמצעי שמושך הפתילה עד שמדליקה ומחזירה למקומה. וכל הפתילות שאסור להדליק בהן בשבת אסור להדליק בהם במקדש. וי\"א שאין הדלקת נרות בבקר אלא מתקן הנרות הדולקות ומטיבן שידליקו היטב. והכבוי מתקנו שיהא מוכן להדלקת הערב. וכן פי' רבינו עובדיה זלה\"ה. ונר מערבי שכבה להרמב\"ם זלה\"ה אין מדליקין אותו אלא ממזבח החיצון ולהראב\"ד זלה\"ה כל היכא דאפשר מניה וביה עדיף. ומטיב הנרות להם לצד מערב. ומניח את הכוז על מעלה שניה ויוצא: ואלו שבבית המטבחים מפשיטין העולה ומנתחין אותה. כיצד סדר הנתוח נוקב הרגל של ימין ותולה הבהמה בו ומפשיט עד שהוא מגיע לחזה. חתך את הראש ונותנו למי שזכה בו. וחותך את הכרעים נותנן לאחד ומשלים ההפשט וקורע הלב ומוציא את דמו וחותך הידים ונותנן לאחר. וב' בצים עמהם. ואח\"כ קורע את הבהמה עד שמגלה המעים. ונוטל את הפדר ונותנו על בית שחיטתו הראש מלמעלה. ונוטל הקרבים ונותנן לאחר והולך ומדיחן במים אבל לא ביין ולא בשאר משקין וכל המימות כשרין. ואין מדיחין אותן פחות מג' פעמים על שלחנות של שיש שבין העמודים והכרס מדיחין אותה בבית המדיחין כל צרכה. נטל הסכין והפריש הריאה מן הכבד. ואינו מזיז הכבד ממקומו ונוקב הראיה ונותנה לאחר. ומניח ב' צלעות רכות מלמעלה ויורד וחותך דופן הימנית סמוך לשדרה עד שמגיע לב' צלעות רכות מלמטה ונותנה לאחר והכבד תלויה בה בא לו לגרה מניח בה ב' צלעות מכאן ושתים מכאן וחותכה עם השדרה כלה והטחול תלוי בה ונותנה לאחר והאליה ואצבע הכבד וב' כליות עמו ונוטל רגל שמאלי ונותנו לאחר: ואלו המעלין אברים לכבש חמישי של פייס מעלה הראש בימינו חוטמו כלפי זרועו וקרניו בין אצבעותיו ובית השחיטה למעלה והפדר נתון עליה ורגל של ימין בשמאלו ובין עורן לחוץ. הששי הסמוך לו למעלה שתי ידים של ימין בימינו ושל שמאל בשמאלו ובית עורן לחוץ. הז' מעלה העוקץ בימינו והאליה מדולדל בין אצבעותיו ואצבע הכבד וב' הכליות עמו והרגל של שמאל בשמאלו ובית עורו לחוץ. הח' מעלה החזה בימינו והגרה בשמאלו וצלעותיו בין אצבעותיו. הט' מעלה דופן של ימין בימינו ושל שמאל בשמאלו ובית עורן לחוץ. הי' מעלה הקרבים הנתונים בבזך והכרעים עליהם. הי\"א מעלה סלת הנסכים. הי\"ב מעלה החביתין. הי\"ג מעלה היין לנסכים: כל אלה נותנים האברים מחצי כבש ולמטה לצד מערב ושל מוספים לצד מזרח ושל ראש חדש בין קרן לקרן במקום הלוך רגלי הכהני' ומולחים האברים שם בכבש וזורקין מלח על גבי הכבש ואפילו בשבת כדי שלא יחליקו: אחר שעלו האברים לכבש מתכנסין הכהנים כלם ללשכת הגזית והממונה אומר להם ברכו ברכה אחת ופותחין אהבת עולם:", + "וקורין עשרת הדברות וק\"ש ואמת ויציב ורצה ושים שלום. ובשבת מוסיפין ברכה אחת משמר היוצא למשמר הנכנס. וזו היא מי ששכן את שמו בבית הזה הוא ישכן ביניכם אהבה ואחוה שלום וריעות אחר כך מפיסין פייס שלישי: ואומר הממונה לכל הבית אב מי שלא זכה בקטרת כל ימיו יבא ויפיס אח\"כ מפיסין פייס רביעי חדשים עם ישנים מי מעלה אברים מן הכבש למזבח מי שזכה בקטרת נטל כלי של קטורת גדוש. וכסוי היה לו ובזך היה שמו ונותנו מלא לתוך כף אחר ומכסה הכף בבגד קטן ואוחזו בידו. ונכנס עמו אחר הסמוך לו בפייס. ולוקח מחתה של אש של כסף ועולה בה לראש המזבח ופינה את הגחלים הילך והילך. וחותה מן הגחלים המאוכלות במערכה שניה. ויורד ומערן לתוך מחתה של זהב ואם נתפזרו מן הגחלים כקב או פחות. מכבדן לאמת המים העוברת בעזרה. ובשבת כופה עליהן פסכתר והוא כלי גדול של נחושת ואם נתפזרו יותר מקב חוזר וחותה. ומקדים לפניהם הדשן את המזבח ונוטל הטני שהניח שם ומשתחוה ויוצא. וזה שבידו המחתה צובר את הגחלים על גבי המזבח ומרדדן בשולי המחתה ומשתחוה ויוצא וזו שבידו הכף נוטל הבזך מתוך הכף. ונותנו לאוהבו או קרובו ורואה אם נתפזר מן הקטרת מעט בכף. אוהבו או קרובו נותנו לתוך חפניו עם הקטרת שבבזך ומשתחוה ויוצא. ואומר למקטיר הזהר שלא תתחיל מלפניך שלא תכוה. משליך הקטרת על האש בנחת כמי שמרקד ולא היה המקטיר מקטיר עד שאומר לו הממונה הקטר ואם היה כ\"ג א\"ל אישי כ\"ג הקטר ומקטיר ומשתחוה ויוצא אח\"כ נכנס מי שזכה בדישון המנורה ומטיב ב' נרות המזרחיות ונוטל הכוז שהניח שם ומשתחוה ויוצא אחר כך עומדים המקטיר והמדשן על מעלות האולם עם אחיו הכהנים וכשהגיעו לבין האולם ולמזבח נטל אחד מן המגרפה וזרקה שם והיה לה קול גדול וכל כהן השומע את קולה יודע שאחיו הכהנים נכנסין להשתחוות והוא רץ ובא וכן בן לוי יודע שאחיו הלוים נכנסין לדבר בשיר והוא רץ ובא וראש המעמד היה מעמיד הטמאים בשער המזרח שידעו הכל שעדיין לא הביאו כפרתן אח\"כ מעלין האברים מן הכבש למזבח מי שזכה בהן אח\"כ מתחילין אלו שעל מעלות האולם ומברכין ברכת כהנים ברכה א' בשם המפורש והוא שם בן ד' ככתבו ומשמת שמעון הצדיק פסקו מלהזכירו:", + "ואחר גמר הג' פסוקים עונים כל העם ברוך ה' אלהים אלהי ישראל מן העולם ועד העולם. ומגביהין ידיהם למעל' מראשיה' חוץ מכ\"ג שאינו מגביה ידיו למעל' מן הציץ משום קדושת ה' החקוק בו. אח\"כ מעלין היין לנסכין ג' לוגין לכבש וד' לאיל וו' לפר ואין נותנין אותו על האש אלא מגביה ידו על הספל שהי' בקרן מערבי' דרומית. והיה לו נקב מלמטה ויוצק עליו. ומשם יורד לשיתין והוא מקום עמוק עמוק תחת המזבח. ולהרמב\"ם זלה\"ה היה יוצק חוץ מן המזבח למעלה מחצי המזבח על יסוד מערבית דרומית ומשם יורד לשיתין:", + "וכשהיו נותנין היין למנסך ב' כהנים עומדים על שלחן החלבים. וב' חצוצרות בידם והסגן עומד בקרן מערבית דרומית של מזבח. והסודרין בידו כדי להניף בהם כשמנסך. והם תקעו והריעו ותקעו ובאו ועמדו אצל ממונה על הצלצל. והוא המעמיד המשוררים על כלי השיר א' בימינו וא' בשמאלו:", + "שחה המנסך לנסך והניף הסגן בסודרין והקיש זה בצלצל והם מיני ניגון. ותקעו אלו בחצוצרות ודברו הלוים בשיר. הגיעו לפרק א' תקעו והריעו ותקעו. הגיעו לפרק ב' כן ג\"כ וכן לפרק ג'. ט' תקיעות לג' פרקים. ואחר תקיעת כל פרק היו משתחוין כל העם שבעזרה וכן היו תוקעין ומשתחוים בתמיד של בין הערבים וכשפותחין שערי העזרה היו תוקעין תקיעה תרועה תקיעה הרי כ\"א תקיעות בכל יום: השיר שהיו הלוים אומרים בכל יום. ביום א' היו אומרים לה' הארץ ומלואה. ועושין ממנו ג' פרקים והם ט' תקיעות וט' השתחוואות. וכן בערב בתמיד של בין הערבים. בב' היו אומרים גדול ה' ומהולל מאד ועושין ממנו ג' פרקים. וכן בג' אלהים נצב כו'. ובד' אל נקמות כו'. ובה' הרנינו כו'. ובו' ה' מלך. בשבת מזמור שיר ליום השבת. ג' פרקים בכל א' בבקר ובערב. ביום השבת שירת הים בג' פרקים. ובמוסף בשבת שירת האזינו פרק א' מהזי\"ו ל\"ך וחוזרין חלילה. ואותו פרק עושין ממנו ט' תקיעות וט' השתחוואות. מוסף ר\"ח הרנינו. ואם חל ביום ה' אומר הסירותי מסבל שכמו ובמנחה הבו לה' בני אלים. חל ר\"ח בשבת דוחה שירת ר\"ח לשירת שבת לפרסם שהוא ר\"ח (ונ\"ל שהיא ברכי נפשי את ה') ובשבת מקטירין ב' בזיכי לבונה בזמן המוסף קודם ניסוך היין. וביום א' של פסח ויום עצרת וח' ימים של חג גומרין את ההלל בג' פרקים. סדר בין הערבים שחיטת התמיד וכל עניניו כתמיד של שחר ולפי שהארכתי בסדר זה להרחיב הענין אכתוב אותו בקוצר להקל על הקורא: הזוכה בפייס א' טובל ולובש בגדי הרקמה ומקדש ידיו ורגליו ולוקח מחתה של כסף וחותה מן המאוכלות שבמערכה גדולה ונותנה במזרח הכבש בי' אמות רחוק מן שפולי הכבש לצד צפון ברצפה סמוך ג' טפחים לכבש ומסדר מערכה גדולה לצד מזרח ושנייה לצד מערב ומעלה בי' גזרין למערכה גדולה ומוציאין כלי שרת ומשקין התמיד מים הזוכה בפייס ראשון א' שוחט התמיד בשעת פתיחת שער ההיכל והב' הסמוך לו מקבל הדם והג' והד' נכנסין להיכל השלישי מדשן את המזבח בשעת שחיטה והרביעי מדשן את המנורה ומטיב חמש נרות לצד מערב אחר זריקת הדם מעלין את האברים לכבש מחציו ולמטה לצד מערב ושל מוספין לצד מזרח ושל ר\"ח בין קרן לקרן ומולחין האברים ומתכנסין בלשכת הגזית ואומרים אהבת עולם ועשרת הדברות וקריאת שמע אמת ויציב ורצה ושים שלום ומפיסין לקטרת ופייס רביעי להעלות האברים למזבח ומקטיר מנה בכל יום פרס בשחרית ופרס בין הערבים על מזבח הזהב ומטיב שתי נרות מזרחיות ומעלין האברים למזבח ומברכין ברכת כהנים ואח\"כ מעלין סולת למנחה ומקטירין החביתים ומעלין היין לנסך ודברו הלוים בשיר ומנגנים בניגון על כל פרק תקיעה ועל כל תקיעה השתחויה כסדר הבוקר כן סדר בין הערבים ואומר יהי רצון מלפניך ה' אלהינו ואלהי אבותינו שתזכנו לבנין מקדשנו ונקריב לפנך קרבנות חובתינו במהרה בימינו אכי\"ר ואומר (שיר המעלות בשוב ה' את שיבת ציון) וגומר המזמור:" + ], + "Kavanah of Barukh She'amar": [ + "אחר שיאמר כל הקרבנות כראוי וכל הנמשך אחריהם יתחיל ברוך שאמר בנעימה וקול זמרה בנחת ובכוונה מלה במלה וראוי לעמוד בו כי הוא שבח משובח ומפואר מיוסד על אדני פז וכן תיבותיו עולין פ\"ז ואין להוסיף עליהם ואין לגרוע בהם ויש לנו בקבלה כי פתקא מן שמיא נפל בנוסח זה השבח ומעלתו וראוי לאדם להתבונן בו הרבה מאד ויש בו י' פעמים ברוך כנגד י' ספירות ויש אומרים אותם חוץ מברוך של הברכה עצמה וי\"א עשרה עם הברכה וכן היא הנוסח שלנו ברוך שאמר והיה העולם ברוך אומר ועושה ברוך גוזר ומקיים ברוך מרחם על הארץ ברוך מרחם על הבריות ברוך משלם שכר טוב ליראיו ברוך חי לעד וקיים לנצח ברוך פודה ומציל ברוך אתה ה' אלהינו מלך העולם המלך אב הרחמן הגדול והקדוש מהולל בפה עמו משובח ומפואר בלשון כל חסידיו ועבדיו ובשירי דוד עבדך נהללך ה' אלהינו בשבחות ובזמירות נהודך נגדלך נשבחך ונפארך נרוממך ונמליכך נקדישך ונעריצך ונזכיר שמך מלכנו אלהינו יחיד חי העולמים משובח ומפואר עדי עד שמו הגדול. ברוך אתה ה' מלך מהולל בתשבחות:", + "ויאמר מזמור לתודה בנעימה ובזמרה. כי כל הקרבנות עתידין להתבטל וקרבן התודה קיימת לעולם. ויאמר תהלה לדוד בכוונה כי האומר תהלה לדוד שלשה פעמים בכל יום מובטח לו שהוא בן העולם הבא ובפרט צריך לכוין בפסוק פותח את ידיך (ר\"ל ר\"ת מן| פותח| את| ידיך עולה צ\"א). והוא עולה מספר שני שמות העולין תשעים ואחד והוא שם א' מתחיל ביו\"ד ומסיים ביו\"ד ית' וית'. ופירוש ידך כלומר יודי\"ך. ומשם יורד כל השפע וכל הברכה לעולם והמכוין בו מברך את העליונים ואת התחתונים. וזכותו גדול ונורא. יותר ויותר צריך לכוין בתהלה לדוד שאחר תפלה מעומד וקודם מנחה. והם העיקרים לבקש מזונות ופרנסה. מה טוב ומה נעים שיפריש פרוטה לצדקה בכל בקר כשאומר פותח את ידיך והם שתי פרוטות כנגד שתי יודי\"ן וצדק לפניו יהלך ראשי תיבות צלי. ובזה תפדה תפלתו מכל צר ומקטרג ותעלה במעלות בדרך ישר אין מעכב לו. וכן ענין הזמירות שחותכין כל פגעים רעים ומזיקין המעכבים התפלה מלשון וכרמך לא תזמור: וכשיאמר הללויה יכוין בשם אלהים כי כן עולה והם עשרה פעמים הללויה כמנין י' ספירות ומי שיש לו לב להבין יכוין בכל ב' הללויה כל אחד עם בת זוגו כן בהללו אל בקדשו יש עשרה פעמים הללוהו והם זכר ונקבה עשר י\"ה ועשר ו\"ה והוא השם שלם שיהיה במהרה בימינו השם שלם והכסא שלם:", + "ויאמר ויברך דוד ויכוין בפסוק לך ה' הגדולה והגבורה והתפארת וכו' כל אחד במדתו. ויכלול אותם עם המלכות לך ה' הממלכה והמתנשא לכל לראש. ויאמר שירת הים בזמרה ושיר ושבחה מלה במלה והזוכה לומר אותה כראוי בעולם הזה זוכה לאומרה לעתיד עם כל ישראל. ומסיים בברכת ישתבח ואין להפסיק בין פסוקי דזמרה לישתבח והוא שבח גדול ונורא וי\"א כי שלמה המלך ע\"ה יסדו ולכן רמוז בראשי תיבותיו שמך לעד מלכנו האל המלך. וראוי לכוין בהם למלך שהשלום שלו ויש בו י\"ג מיני שבח והם כנגד י\"ג מדות וכנגד י\"ג נהרי אפרסמון שמתקשטת הכלה בהם והם י\"ג צרופים כלולים בו והם סדורים זכר ונקבה כיצד שיר זכר ושבחה נקבה. וכן הלל וזמרה. עוז וממשלה נצח וגבורה. גדולה תהלה תפארת קדושה ומלכות. עם האמצעי והשלשה כלולים בשנים והם אחד והם כנגד שש קצוות לזכר ושש קצוות לנקבה וצריך לחברם יחד וליחדם. כי זה עיקר היחוד והזיווג. בענין שמע ישראל. וברוך שם. שהם שש כנגד שש. מלך חי העולמים לכלול שתי המדות כאחד. ואומרים שהוא להשלים אותיות של שם אברהם. הנרמז בראשי תיבות אלו אל ההודאות. אדון הנפלאות בורא כל הנשמות. רבון כל המעשים. הבוחר בשירי זמרה. מלך חי העולמים. (מצד אחד נראה לי שאינו מוכרח לאומרו. מפני שמצינו בשבח זה ט\"ו תיבות כענין שיר ושבחה עם ברכות והודאות שהם חמש עשרה תיבות של שבח והוא החתימה מעין הברכה) והאומר אינו מפסיד כלום. ומי שאינו אומר אינו טועה כיון שיש פנים. ואין לדבר בין פסוקי דזמרה בין ברוך שאמר לישתבח. אלא להשיב מפני הכבוד ולשאול מפני היראה. כקריאת שמע כיון שיש ברכה לפניהם ולאחריהם ואם יש לו עסק של מצוה לעסוק או צרכי רבים לפקח ישלים ברכת ישתבח ואחר כך יעסוק במצוה קודם יוצר אור. כן מצאתי כתוב:", + "כוונת הקדיש שיכוין מי שאומר הקדיש להקדיש להמשיך שפע וברכה מלמעלה למטה כדי שיהיה הש\"י שלם והכסא שלם. וזהו יתגדל ויתקדש שמיה רבה. כלומר שיתפשט שם י\"ה הרמוז בשמיה אל החסד ואל הגבורה עד המלכות. שהוא עלמא די ברא כרעותיה. ויהיה השם שלם בכל ד' אותיותיו עם יחוד שלם. וימליך מלכותיה. לקיים ומלכותו בכל משלה ואז צדיקים יראו ושמחו. ויצמח פורקניה ויקרב משיחיה. וצריך העונה אמן ליחד כל הספירות בתיבת אמן. באל\"ף אל הכתר והחכמה במ\"ם הבינה עם גדולה וגבורה נו\"ן פשוטה התפשטות הת\"ת עם המלכות. וזהו כוונתם זלה\"ה לומר אל מלך נאמר בג' אותיות של אמן רמז לזה הענין. אל כתר עליון. מלך הבינה עם זרועות עולם. נאמן תפארת ומלכות נאמן פשוט ונאמן כפוף וכן עולה אמן כמנין ב' שמות א\"ד והוי\"ה שצריך ליחדם יחוד גמור משולבות אשה אל אחותה ויוצא מן אמן שם אחד והוא אותיות שלאחריו אחר אלף בי\"ת אחר מ\"ם נו\"ן. אחר נו\"ן סמ\"ך. עולין כמנין יב\"ק. כל קו האמצעי והם השלשה שמות השנים הנזכרים ושם אהי\"ה וזהו היחוד האמתי שהכל תלוי בו. והם נקראים שם אלישע שבו היה טס מסוף העולם ועד סופו. ובו נמלט יעקב אבינו מן המלאך כשעבר את מעבר יבק והוא רמז יחוד ברכה קדושה והמכוין בזה השם לא תשוב תפלתו ריקם. והוא רמוז ביעננו ביום קראנו ועל זה אמרו גדול העונה אמן יותר מן המברך. יהא שמיה רבא מברך לעלם ולעלמי עלמיא: באלו הז' תבות שהם עיקר הענייה יש בהם שמונה ועשרים אותיות שהם נרמזות בפסוק ראשון של תורה בבראשית וכו' הם שבעה תיבות ושמנה ועשרים אותיות והם כנגד יד ימין ויד שמאל שיש בהם כ\"ח פרקים. ואלו השתי ידים נרמזים בג' שמות של יחוד ה' אלהינו ה' י\"ד אותיות כנגד יד ימין. ומאלו יוצאים ג' שמות אחרים (כוז\"ו במוכס\"ז כוז\"ו) שהם ארבעה עשר אותיות כנגד יד שמאל שהם נרמזים בבינה ואלו השש שמות נרמזים במה שאמרו העונה אמן בכל כחו כח ו'. קורעין לו גזר דינו של שבעים שנה: שהם שבעים שרים שכיון שהוא מסכים יד ימין עם יד שמאל עם הוי\"ו שהוא המכריע כולם מסכימים להיטיב לו. וכח הטומאה אין כח להרע. שכשזה מתגדל ומתגבר זה נופל. וזה ענין שאנו אומרים כשמתחילין הקדיש ועתה יגדל נא כח ה' והוא כח מ\"ה הנרמז בארבעה אותיות ההוי\"ה. עם מלואם הם י\"ד:", + "והעונה אמן מגדיל וממשיך כח הקדושה והטהרה ומחליש ומשבר כח הטומאה לזה תקנו לומר קדיש על המתים. משום שבעניית אמן בעל כרחו כאשר אמרנו ממשיך כח הטהרה. ומצננים גיהנם שעה וחצי שעה וחצי. ומבריח כח הטומאה שלא ישלוט באביו או באמו באותו זמן. אלא אדרבא מביאין אותו לגן עדן:", + "ויש הפרש בין האומר קדיש לעונה אמן. כי העונה צריך לכוין באלו שבעה תיבות עד עלמיא להמשיך את העליון בכ\"ח אותיות. והאומר קדיש צריך לכוין בכ\"ח תיבות של קדיש עד דאמירן בעלמא וי\"א לעילא ולעילא להשלים מנין התיבות שמתחילין המנין מן יהא שמיה רבא אבל מי שלא יאמר אותו יכוין במילת אמן להשלים השמנה ועשרים וסגי בהכי וכן נוהגין:" + ], + "Kavanah of Barekhu": [ + "ברכו צריך לכוין מלת ברכו לחכמה עם הקוץ שלה קוצו של יו\"ד. את לבינה. ה' תפארת עם ההיקף. המבורך יסוד. ועונין אחריו ברוך ה' המבורך לעולם ועד. ברוך בינה עם חכמה והקוץ שלה. ה' תפארת עם זרועות עולם. המבורך יסוד שהוא מבורך מכל. לעולם השכינה עם כל מה שלמטה ממנה ואין אנו אומרים בו אתה שצריכין אנו להמשיך השפע מעולם העליון שהוא עולם הנסתר ויש בו חמשה תיבות רמז לה\"א העליונה שנאצלו ממנה הנשמות. ואמרו במדרש רות על פסוק חדלו לכם מן האדם וכו' שהנשמה אינה נכנסת להתיישב בגוף האדם עד שיברך ברוך ה' המבורך לעולם ועד. והיא ממתנת באפו עד ברכו. ואם אינו זוכה לברכו הולכת לה ונשאר ונחשב לבמה כמו שאמרו חז\"ל אל תקרי במה אלא במה. ולכך צריך לחזור אחר עשרה כדי שיאמרו ברכו ויענה אחריהם להשלמת נפשו. ואם אין לו עשרה לענות ברכו אם מברך ק' ברכות ביום משלים ג\"כ נפשו שמגיע אחד מהם לנשמה בסוד אי\"ק בכ\"ר. נפש רוח נשמה כהן לוי וישראל:" + ], + "Kavanah of the Sitting Prayer": [ + "תפלת מיושב צריך לכוין בה מלה במלה כי היא מתכשיטי הכלה הנכנסת לחופה בז' הנערות הראויות לתת לה והם ז' היכלות הנרמזים בתפלת מיושב: היכל א נקרא לבנת הספיר והוא כנגד יסוד ומלכות והוא נרמז בברכת יוצר אור ובורא חושך והשם שלו הוא שם בן ח' אותיות יאהדונהי כולל ב' השמות הוי\"ה ואדנות והוא המלך המרומם והמתנשא לבדו מאז יתברך ויתעלה:", + "היכל ב היכל עצם השמים אל ברוך גדול דעה והשם שלו אופנאל והוא דכליל אתוון זעירין באלפ\"א בית\"א. כי ג' אלפ\"א ביתו\"ת הם. אלפ\"א בית\"א רבתי בעולם העליון אלפ\"א ביתא זעירא בעולם התחתון: והבינונית בקו האמצעי. וזהו השבח הוא בעולם ההיכלות ולהיות כאן הדברים בדקדוק אין הפסק בין אות לאות: ובהיכל הזה שרפים עומדים ו' כנפים לא' ואיתא בזוהר פ' בראשית מכללא דנהורין אילין איתבריאו אינון שרפים בשית גדפין וכו'. והם המקדישין כד\"א וקרא זה אל זה ואמר. ואיתא התם כי המתני שית סדרי משנה כראוי ראוי לקדש ש\"ש כשרף שיש לו ו' כנפים. ולקשרא קשור' דמריה כדקא יאות ובקדושה אילין שרפים עילאין מתכפיין נחשים השרפים התחתונים. וענין לשלש הקדושה להקדישו בג' עולמות. בעולם העליון. ובעולם התיכון והוא עולם הגלגלים. ובעולם השפל. ואע\"פ שהעולמות הם רבים כל א' במדרגתו עולם בפני עצמו אפ\"ה בבחינת האמת אינם אלא ג' ולכן אמר מקדשין אותו לומר שאין קדוש כמוהו לא בעליונים ולא בתיכונים ולא בתחתונים. וענין קדוש ג\"כ מובדל ומופרש שאין לו דמיון ושיווי עם שום א' מכל העולמות וכולם צריכין לו ומתקדשין בקדושתו. והוא אינו צריך לשום א' מהם ולא לקדושתו. עוד צריך לכוין כי הספירות כולם משולשות ג' על ג' נרמזים לעולם אחד. וצריך לכוין בקדוש הא' חכמה עם בינה וקוצו של יו\"ד. קדוש הב' זרועות עולם עם המכריע הג' שוקים עם חי העולמים וכולם מריקין שפע וברכה אל המלכות והוא ברוך כבוד ה' ממקומו והוא כוונתינו בכל תפלתנו בין ביחוד בין בקדושה בין בברכות לעבור את מעבר יב\"ק: להמשיך השפע מאתו ית' וית' אין סוף לרוממותו אל המלכות שכינת עוזו ביחוד אמתי. ובזה יתקיימו כל העולמות כלם בריוח ולא בצמצום. ומה שנ\"ל לכוין קדוש ראשון חכמה בסוד קוצה של יו\"ד עם מה שלמטה ממנה גדולה ונצח שהוא קו הימין. קדוש שני בבינה עם מה שלמטה ממנה גבורה והוד. קדוש ג' בסוד הדעת. ה' הוא ת\"ת ישראל צבאות נצח והוד מלא כל יסוד. הארץ מלכות. או בדרך זה קדוש א' חכמה גדולה. קדוש שני בינה גבורה. קדוש שלישי דעת. ה' ת\"ת ישראל. צבאות נצח הוד. מלא כל חי העולמים. הארץ לעולם עומדת המקבלת השפע והברכה ותתן טרף לביתה וחוק לנערותיה כבודו הוא השפע היורד מלמעלה למטה. והאופנים לעומתם. הם עשר כחות בעולם העשייה משבחים לעומתם היצירה ברוך כבוד יסוד עם מלכות על ידי תפארת ממקומו מבינה כי שם ביתה: היכל שלישי (לאל ברוך) כנגד נצח והוא נקרא היכל נוגה. והוא (ברוך) מחסד אל. ובכוונת התפלה עולה ומתקשר בהיכל רביעי כי זה דעת המתפלל ליחד התחתונים עם העליונים והעליונים ישפיעו לתחתונים ונעשה הכל קשר א' ויש בו יש מיני שבח מרום וקדוש. פועל גבורות. עושה חדשות. בעל מלחמות. זורע צדקות. מצמיח ישועות. בורא רפואות. נורא תהלות. אדון הנפלאות. כנגד עשר ספירות על הסדר. (מרום) רמז לכתר עליון שהוא מרומם על כל ברכה ותהלה. (קדוש) חכמה. משם של קדושה באה והיא נקראת קדש ישראל. ופרשת קדש לי כל בכור רומז בה. וכל קדושה מצד ימין. (פועל גבורות) כנגד בינה דדינין מתערין מינה וממנה יניקת הגבורה והוא מקור כל הדינים אע\"פ שאינם מתגלין בה (עושה חדשות) גדולה והוא גדולתו וטובו שהוא מחדש טובו בכל יום תמיד והוא מקור הכל לחדושי העולם. כי יום ראשון למעשה בראשית בו הוא וחדוש הראשון שנתגלה ממנה היה והוא האור ומחדושה נעשה כל החדשות (בעל מלחמות) כמשמעה היא הגבורה אשר היא לוחמת עם כל עוברי דת ודין וכל קטטה ומריבה מצדה היא וכל כחות הטומאה והמקטרגין והמזיקין ממנה יניקתם וכולם הם רצועות המרדות להכות לכל ממאן ומסרב ולא אבה שמוע. והיא מסכמת עמהם ויקוב הדין ההר. (זורע צדקות) היא התפארת שהוא מתוך הקצוות ועושה שלום ביניהם ומצמיח צדקה ותהלה. והוא זורע צדקה על ידי הצדיק בצדק ועושה צדקה בכל עת. (מצמיח ישועות) הנצח מוליך לימין משה זרוע תפארתו והוא הרועה הנאמן אשר על ידה נצמחה ישועתנו מכור הברזל ממצרים. וממנה ועל ידה תגלה ישועתנו לנצח כל הקמים עלינו ולהשיב גמולם בראשם כי נעימות בימינך נצח. (בורא רפואות) כנגד ההוד. שאע\"פ שמדת הדין הקשה הסכימה להרג היא מרפא את הדין מעט ואינו מתנהג כל כך בחזקה וזה רפואתה מקל החולי שלא יהיה כל כך קשה. (נורא תהלות) כנגד חי העולמים שהוא כולל כל תהלות והוא נורא מצד התפארת שנקרא נורא ועליו נאמר מה נורא המקום הזה. (אדון הנפלאות) היא המלכות אשר בכל משלה. והיא מלאך האלהים ההולך לפני מחנה ישראל והוא הנלחם להם במצרים. והכה אותם בעשר מכות ועשה אותות ומופתים להוציא עם בני ישראל כדכתיב והנה לא שמעת עד כ\"ה. לכן צריך כל האדם לכוין היטב בי' שבחי' אלו. וליחד עשר ספירות בלי מה יחוד גמו' ושלם בהיכל הזה: היכל רביעי הוא המחדש טובו כנגד היכל הזכות ונקר' היכל הזכות שאין השאלות והבקשו' והתפלות יוצאים משם עד שמעיינים בהם אם יש בהם זכות אם לאו והוא פחד יצחק כי מצד התעוררות השמאל הזווג נמצא ואין זווג בלעדו לכן כל צד חדוש טוב שמחדש בעולם הוא מצדו שמעורר את האהבה ומתוך כך הטוב מתחדש ומפני כי מצדה נגנז האור הגדול אשר נברא ביום ראשון מצד הרשמים שהיו בעולם ולא היה מן הדין שיתהנו ממנו ונגנז לצדיקים לעתיד לבא אפילו הכי אם לא כולו מקצתו מתחדש ממנו מעט מזער לתועלת העולם וקיומו שאלמלא כן לא היה העולם מתקיים ומצד זה נקרא מחדש טובו ואין טוב אלא אור כמה דאת אמר וירא אלהים את האור כי טוב. ומטעם זה אנו מסיימין בו יוצר המאורות. שני מאורות אור הצפון ואור המשמש: היכל חמישי היכל אהבה והיא ברכת (אהבת עולם אהבתנו) וצריך לכוין בברכה הזאת הרבה מאד שכוללת דברים הרבה ובפרט בענין נתינת הדת והחקים והמשפטים אשר צונו אלהינו ובחר בנו מכל האומות וקדשנו מכל הלשונות בתת ה' לנו כלי חמדת וחשק שעשועיו תורה תמימה וקדושה מרוב אהבתו אותנו ובחמלתו עלינו בעבור שמו הגדול ובעבור אבותינו שבטחו בו. ואנו מתפללים בה לאל ית' וית' יפתח לבנו בתלמוד תורתו להבין ולהשכיל שלא ניגע לריק ח\"ו ולא נלד לבהלה ויטע אהבתו ויראתו בלבנו ולעבודתו יקרבנו. ומגודל מעלת ברכה בענין למוד התורה. אמרו רז\"ל כי מי שלא בירך ברכת התורה ואמר אהבת עולם נפטר בה אותה הפעם מברכת התורה שגדולה היא כברכת התורה שכוללת ברכה והודאה לאל ית' על נתינת התורה ותפלה שידריכנו בה. ולכן צריך האדם שיכוין בה לשני ענינים ויועיל הרבה ללמודו ולפתיחת לבו. ומסיים בה (הבוחר בעמו ישראל באהבה) כי לא מצדקותינו ויושר לבבנו זכינו לכל הכבוד הזה ולכל הגדולה הזאת כי אם מצד אהבתו וחמלתו הגדול:" + ], + "Kavanah of Shema": [ + "וקורין את שמע אחר הברכה הזאת כי ראוי לנו מן הדין ומן השורה לאהוב אלהינו מלבד האהבה שאנו צריכין לאהבו מצד עצמו ומצד גדולתו צריכין אנו לאהבו מצד הטוב והגמול שגמל עמנו ליחדנו לשמו ולקרבנו לעבודתו ואהב אותנו אהבה עזה וגם אנחנו צריכים ליחד אותו עלינו לאלוה ולפטרון כי אין עוד מלבדו. ולאהוב אותו בכל לב ובכל נפש לזה נתקן בהיכל הזה הברכה והקריאת שמע כי שניהם כאחד אהבה הם אם אהבה שהקב\"ה ית' וית' אהב אותנו אע\"פ שאין צריך לנו ואם נצטדק מה נתן לו או מה מידינו יקח ואפילו הכי חשק אותנו לעם והבדילנו משאר העמים באהבתו את אבותינו ומשמרו את השבועה אשר נשבע להם. אם האהבה שצריכין אנו לאהבו מכל שכן וכל שכן שהחיינו כיום הזה וגמל עמנו חסדים טובים ואהבה שצריכים אנו לאהבו היא ליחד את שמו פעמים בכל יום בבקר ובערב בשכבנו ובקומנו וכן נתקן בערב ק\"ש אחר אהבת עולם כי היחוד מצד אהבה כי מי שיש לו חשק בדבר אחר אין ראוי לו להשליכו אחרי גוו. אלא לזכור תמיד אותו דבר ולהיותו בין עיניו. וכן ענין זה בתפילין שהם יחוד אחד נאמר בהם לטוטפות בין עיניך שלא יסיח דעתו מהם. ולכן אין לקרוא קריאת שמע בלא תפילין. ואם קורא מעיד עדות שקר. שנראה שכיון שאין לו תפילין אין יחודו יחוד שהרי מסיח דעתו ממנו ומקדושתו. אחר שאין לו תפילין בין עיניו להדבק בקדושתו שהוא יחוד בפועל זולת בקריאת שמע של ערבית שאינו זמן תפילין שאין צריך לקרות עמהם: כוונת היחוד ראיתי כתוב שצריך האדם לכוין כשאומר שמע בפתח הראשון. שאין דרך ליכנס למקום חפצו אלא דרך שם. והוא שם אדנות. וכן בתפלתינו אנו מזכירין אותו ראשונה להכנס בו תחלה. וכן הוא אומר בזאת יבא אהרן אל הקדש. וכן עולם שמ\"ע כמספר בזא\"ת. וכן שם אדנ\"י עולה כמנין היכל שהוא ההיכל שאנו נכנסין בו תחלה. ובמילואו אל\"ף דל\"ת נו\"ן יו\"ד עולה תרע\"א ר\"ל פתח בלשון ארמי. ולשון שמע גם כן מלשון אסיפה וקבוץ כענין וישמע שאול את העם. רמז שהיא כוללת ומאספת הכל בתוכה כענין שנאמר כל הנחלים הולכים אל הים. עוד שמע שם ע'. לפי שסביב הקו האמצעי הנקרא השם הגדול שבעים ענפים משתרגים ממנו וכנגדם התורה שבכתב שהוא עץ החיים מתפרשת לשבעים פנים וכנגדם למטה יש שבעים שרים וענין שמע ישראל ליחד כל הענפים כולם יחוד גמור עם כנ\"י וישראל הוא ישראל סבא. וי\"א ישראל ממש הוא יעקב אבינו ע\"ה. כי יעקב אבינו לא מת. והכי איתא במדרש רות הנעלם השתא דכ\"ע אמרי שמע ישראל למאן אמרי אלא הא תנינן יעקב אבינו לא מת וקב\"ה חתים ליה גו כורסיה יקריה למהוי תדיר סהדא על בנוי. וכדקא מיחדי שמיה דקב\"ה אמרו שמע ישראל. הוי סהיד עלן דאנן מיחדי שמיה דקב\"ה כדקא חזי בההוא שעתא נטיל ליה ליעקב בד' גדפין פרישן לד' סטרין דעלמא וסלקין ליה קמי מלכא קדישא עילאה ומברך ליה ז' ברכאן. פתח ואמר זכאין איהו אבא דזרעא דא אוליד בארעא. זכאין אינון בנין דקא מעטרין לאבוהון הכי בההיא שעתא כל חילי שמיא פתחי ואמרי בשכמל\"ו. ויעקב מתעטר בתליסר נהרי דאפרסמונא דכיא וכו'. והיחוד האמתי לכוין בסדר היחוד כמו שמצינו בהקפת המזבח והוא דרך ימין כמ\"ש בא לו לקרן דרומית מזרחית. מזרחית צפונית. צפונית מערבית מערבית דרומית. ובתחלה אנחנו נכנסין בה בעצמה לעלות אותה לקבל שפע וברכה והיא נקראת קרן שהיתה לראש פנה וכן דוד נמשח בקרן. שאחז במדה הזאת כדכתיב זאת היתה לי כו'. ועל כן נמשכה מלכותו מלכות כל עולמים כדכתיב ודוד עבדי נשיא להם לעולם. ומהקרן בא לו דרומית הוא ישראל סבא וזהו (שמע) והוא הקרן (ישראל) ישראל סבא ונקרא דרומית דתוקפיה מן הדרום. מזרחית היא חכמה כי ממנה זריחת האור והוא השם הא'. (אלהינו). הוא בינה והיא צפונית ליראך לעוה\"ב. צפונית מערבית ת\"ת ומלכות והוא השם הג' ונקרא צפון שאוחז בגבורה מצד צפון וכל הב' קצוות נכנסין בו כיון שהוא מכריע ועולה בתווך אוחז מזה וגם מזה. וכן מזרח. מערבית היא המלכות והוא תיבת (אחד). צריך לקצר קוץ שאחרי הדלת עם הא\"ח שהוא אחריה וזהו שהוא חוזר מערבית דרומית לחזור ליחדה עם הא\"ח והוא העיקר וכל היחוד נרמז בתיבת אחד דאל\"ף והוא הכתר קוצו של יו\"ד ומפני שהוא נעלם אין להאריך בו. ח' מחכמה עד חי העולמים והם שמונה ספירות הדל\"ת היא המלכות. וצריך להאריך בה כדי להמשיך אליה כל הספירות ולהעלות אותה אל הוי\"ו. וזהו א\"ח ד' אח ואחות. ולפי שבזה היחוד הנזכר לא נתיחדה המלכות כי אם ברמז הדל\"ת לבד. אבל עיקר היחוד היה על הו' קצוות סטרין של הזכר. והם (ה' אלהינו ה') אלא שכללנו אותה בתיבת אח\"ד מראש ועד סוף כאשר ביארנו. והיינו במחשבה אבל לא בדבור שירמוז לה יחוד גמור כראוי לה וכאשר נפשה חפצה. אמרו זלה\"ה משל לבת מלך שהריחה ציקי קדרה: דהיינו המבושם והריח הטוב העולה מן הקדרה והנמשל אל היחוד הנזכר שלא עלה לה ממנה אלא ריח יחוד דהיינו במחשבה ברמיזת הדל\"ת שזכרנו. ונפשה אותה לה לטעום טעם ממש. מן הקדרה בפועל. ולהיות נכללת עם האחרות. והם השלשה שמות. ה' אלהינו ה'. שמורים יחוד לשלשה אותיות של שמו הגדול. והה\"א אחרונה אשר רומזת אליה לא נזכרה כי אם ברמז על ידי דבר אחר. תאמר לה גנאי שנראה שמקנאה על הייחוד האחרות בפועל לא תאמר יש לה צער שנפשה אותה לה להתיחד עמהם במלה ידועה ומורה אליה יחוד גמור משית סטרין דילה הביאו עבדיה והם ישראל החפצים בתיקוניה ובתכשיטיה ומיחדין אותה יחוד גמור בעצמה ואומרים בשכמל\"ו וזהו הכוונה שצריך לכוין בברוך שם. וכשם שביחוד שמע תקנו כוונת היחוד בתפארת שהוא סיום קרנות המזבח מערבית דרומית כך צריכין אנו בברוך שם להעלות את השכינה מן התפארת אל החכמה במלת (ברוך) ששם מקור הברכות כולם והוא יו\"ד ראשונה של שם (שם) היא הבינה הנקראת שם גדול שם עולה ה\"א ראשונה של שם. (כבוד) היא התפארת כולל שש קצוות. (מלכותו) היא המלכות ה\"א אחרונה של שם (לעולם) שיתקיים היחוד לעולם באחדותו. (ועד) היינו אחד בחילוף אותיות וי\"ו מתחלפת באל\"ף באלפ\"א בית\"א ששית שסדרה כך א\"ו ב\"ה ג\"ד ז\"ח וכו' עי\"ן מתחלפת בחי\"ת באלפ\"א בית\"א ראשונה שסדורה כך א\"ל ב\"ת ג\"ש ד\"ר ה\"ק ו\"ץ ז\"פ ח\"ע וכו' והדל\"ת הרי אחד וגם בזה הביאו לה עבדיה בחשאי שאנו אומרים לשון אחד בחילוף אתוון כדי שלא יבינו המקטריגים ויקטרגו עלינו בעוד רשע לנגדי עד שיבא משיח צדקינו במהרה בימינו כי אז נאמר בפירוש ה' אחד ושמו אחד יב\"ב אכי\"ר:", + "ואחזור לומר כוונת היחוד בקיצור באיזו חידוש (שמע) צריך לקבל עלינו עול מלכות שמים וכן ר\"ת של שמע עול מלכות שמים וכן ר\"ת שחרית מנחה ערבית ועול מלכות שמים היא המלכות תתנשא ותכונן לעד אמן ומלכות עכו\"ם מהרה תתעקר ותתאבד במהרה בימינו. (ישראל) הם שלשה האבות המכונים בשם ישראל כמאמרם זלה\"ה וצריך לחבר המלכות שהוא הרגל הרביעי עם האבות שהם שלשה רגלי המרכבה להיות המרכבה שלימה אחרי זאת אנו מזכירין האדם העליון הוא שם בן ארבע (ה' אלהינו ה' אחד) ה' הראשון הוא חכמה והיא יו\"ד ראשונה של שם עם הקוץ שלה והיא פרשה ראשונה של תפילין שהיא קדש לי (אלהינו) בינה הוא אלהים חיים והוא הבורא העולמות כולם ולזה אנו מכנין אותו אלהינו שיש לו צד וענין עמנו פרשה שניה של תפילין אות שניה של שם (ה') נוף האילן עץ החיים עם שבעים ענפין והיא פרשת שמע שבתפילין אות שלישית של שם (אחד) יסוד עם מלכות מחובר בכח והיא פרשה רביעית של תפילין אות רביעית של שם בשכמל\"ו לקשט הכלה בשבע הנערות הראויות לתת לה הם שבע היכלות שית ספרין דילה להעלותה מקושטת עם בעלה היחוד הראשון לזכר והשני לנקבה והזווג בשעת התפלה קול דממה דקה ואיש אל מקומו יבא בשלום נמצא לפי זה שביחוד קריאת שמע המלכות מיוחדת עם הספירות דרך כלל אבל בברוך שם הוא בפרט וזה הוא שנאמר בזוהר כלל וזו פרט זה תורה שבכתב וזה תורה שבעל פה. יש באותיות שמע ששה תיבות וחמש ועשרים אותיות נגד השכינה שנקרא כ\"ה כדי ליחדה לעולם עם הבנין בכל דבר ושני פעמים שאנו מייחדים בכל יום הם כ\"ה וכ\"ה ובכח זה היחוד הרג משה את המצרי כד\"א ויפן כה וכה. והם עולים נ' נגד נ' שערי בינה. והאומרו בכל יום יש לו חלק לעה\"ב ומגדיל כח הנשמה אשר חוצבה ממקום הבינה ומחליש כח היצה\"ר. הוא המצרי המצר לאדם בכל עת בתחבולותיו ובמועצותיו. וכן דוד לא הרג לגלית אלא בזה הכח וזהו ויקח ה' חלוקי אבנים מן הנחל הם ה' תיבות שבשמע וכד שוי לון בקלע נעשו אחד והנחל הוא הוי\"ו. קלע עולה אחד באלפא ביתא של אי\"ק בכ\"ר. וזמ\"ש ויחזק דוד בקלע ובאבן ר\"ל ביחוד קב\"ה ושכינתיה קל\"ע רמז לת\"ת קול ע' קולות שנחצבו לשבעים ובאבן היא השכינה אבן מאסו הבונים אבנא דמחת לצלמא ומלאת כל ארעא מלא כל הארץ כבודו:", + "וביחוד ברוך שם שש תיבות ועשרים וארבעה אותיות כנגד שש קצוות דילה ועשרים וארבעה אותיות כנגד כ\"ד תכשיטין שצריך לקשט הכלה בהם והם ארבעה ועשרים ספרים וו' סדרי משנה ובזה הנערה באה אל המלך וזה עיקר היחוד ליחד תורה שבכתב עם תורה שבעל פה. ואותיות שמע וברוך שם עולין מ\"ט שכן התורה נדרשת מ\"ט טהור מ\"ט טמא והם בבינה. וב' יחודין כנגד ב' תפלות תפלה של ראש. והוא רמז לעולם העליון עולם הזכר. ותפלה של יד שהיא כנגד עולם הנקבה:", + "בתפלה של ראש ארבעה בתים כנגד ד' אותיות של שם בן ארבע ית' וית'. ותפלה של יד בית א'. מפני שהוא היכל ומושב לשם בן ארבע יתב' ומה שיש בזה יש בזה. כי הכל אחדות השוה ואין שינוי בין זה לזה אלא כדמיון זכר עם נקבה זה עלה וזה עלול זה נותן וזה מקבל זה משפיע וזה מושפע ולענין זה מכנין אותם זכר ונקבה: ואהבת פרשה זו גמר היחוד שצריך המייחד ליחד באהבה גמורה שלמה בכל לב ובכל נפש דאי לאו הכי לאו יחוד הוא ולאו אהבה איקרי. ויש בפרשה הזאת רמז לי' הדברות כולם רמז לתורה שבכתב כנגד היחוד ראשון של שמע ויש בה מ\"ב תיבות רמז לשם בן מ\"ב אשר יניקתו מצד הגבורה והוא כדי להציל הימין עם השמאל כמו שכתוב בזוהר במקומו. ופ' והיה אם שמוע. פרט קבלת עול מצות. כנגד תורה שבע\"פ. רמז ליחוד בברוך שם. והיא מצד הגבורה ויש בה ע\"ב תיבות עד ושמתם בכלל רמז שם בן ע\"ב שהוא מצד החסד לכלול הימין עם השמאל כי כל א' מוזיף לחבריה וא\"א זה בלא זה וזה כוונת היחוד לזכור שני הקצוות זה עם זה כי אע\"פ שזה ימין וזה שמאל זה זכר וזה נקבה זה רחמים וזה דין. זה מטיב וזה מריע. אין שינוי ח\"ו בין זה לזה. כי הכל אחדות גמור ואין שינוי ואין חלוק בין זה לזה חלילה ואם אנו מזכירין ומכנין שמות משונים וענינים מחולקים היינו לפי קוצר דעתנו ומיעוט השגתנו שאין אנו יכולין להשיג הענין ולהבינו. כי אם בדמיון ומשל וכולי האי ואולי שנשיג הענין במה שאנו רואין בעינינו בזה העולם הגשמי. אבל למעלה אין שינוי וחלוק חלילה ולענין הזה צריך רוחב לב הרבה מאד במאד מאד וזכות השכל להבין הדברים כאשר הם על מתכונתם. ומי שאינו מבין אותם לא יהיה עסק עמהם. ולא יבדוק ויחפש אלא עד מקום שיד שכלו מגעת ומשגת. והשאר יניחהו עד שיבא אליהו זל\"ט ומלאה הארץ דעה את ה' כמים לים מכסים. מושמתם עד ויאמר חמשים תיבות. והם רמז לעה\"ב. נ' שערי בינה סוד היובל הקורא דרור לכל יושבי הארץ. כי באמצעות למוד התורה ועשיית המצות נזכה להיות גאולים ולמען ירבו ימיכם וכו'. נזכה לתחיית המתים שנאמר לתת להם:", + "פרשת ויאמר יש בה צווי מצות ציצית והיא מצוה רבה זכר לכל המצות. והיא קלה בעשייתה וכל עונשה מרובה וגדול במאוד מאוד ויש בה רמז לעניינים גדולים ועצומים במנין החוטים ובמנין הקשרים ובמנין החוליות ובמנין הכריכות ובמנין האצבעו' שמונה לענף וארבעה לגדיל וכל ענין מזו יש לו סוד ורמז לענינים עליונים כי לא בנקל יושג היא זכר לכל המצות ושכר המקיימה גדול כל כך עד שזוכה ומשמשין לו כמה וכמה אלא שיש בה ודאי רמז לענינים גדולים והמקיים אותה מקיים את העולמות ואת כל המצות כלם ואשרי אדם המשיג אותם ומכוין בהם כי זה יוכל להקרא אדם בשלמות. מה שאין כן לעושים המצות מצות אנשים מלומדה והם דומים כקוף בפני אדם ועל זה צריך כל אדם לתת את לבו לעשות כל מצוה ומצוה שתבא לידו לשם המצוה אותה ולשם מה שיהא לשמו ולשמה ובזה עושה רושם ובורא מלאך ה' בכל פעם שעושה המצוה וזכותו גדול במאד מאד ויש שאוחזים הציצית ביד השמאלית ומניחין כנגד לבן כל זמן ק\"ש ויש לזה ראיה מהמדרש כל עצמותי תאמרנה וכו' מי כמוך: וראוי לעשות ולכוין בזה כי הנה לבו וכל מאודו משועבד לעשיית המצות וצריך להביט בהם בפ' ויאמר כשאומר וראיתם אותו וזכרתם ולשום נגד פניו זכירת כל המצות כשיבואו לידו לקיימה ואח\"כ ינשק אותם וישים אותם על עיניו ויחבק אותם עם לבו וכל העושה זה וכיוצא בזה להדר המצוה ולרוממה שכרו הרבה מאד. ולא יחוש אם ילעיגו עליו. כי המלעיג ילעיג ממנו ואוי לו ולרוע מזלו כי כל המוסיף ביראת שמים ובקיום המצות מוסיפין לו חיים וטובה. ויש בק\"ש רמ\"ח תיבות חסר שלשה ובחזרת ש\"צ ה' אלהיכם אמת משלים רמ\"ח כמנין אבריו של אדם. ולכן צריך שיכוין בשמיעתן מש\"ץ ומי שאינו מכוין בהם חסרים לו אותן השלשה אברים והוא מעוות שאינו יכול לתקן כי באומרו אלו רמ\"ח תיבות משעבד כל רמ\"ח אבריו לעבודת אלהינו וכל א' יש לו חלק כל אותו היום בעבודה וכשחסר מהם ולא השלים המנין נראה כבעל מום ולא זכו כל אבריו להשלים העבודה. ואע\"פ שאומרים שיש תיקון אם ביום לכוין בט\"ו ווי\"ן של ויציב ונכון וקיים וכו' שעולין תשעים עם האל\"ף של אמת שהם צ\"א כנגד השני שמות הוי\"ה וא\"ד. וביחוד שני שמות אלו כל האברים משתלמים. וי\"א שהט\"ו ווי\"ן הם כנגד שלשה שמות הוי\"ה כל אחד עולה כ\"ו וד' אותיות הרי שלשים וג' פעמים ל' הם צ' והם כנגד השלשה תיבות שחסרו מק\"ש להשלים הרמ\"ח. ואם בערב יכוין בוא\"ו של ואמונה במילואה שעולה שלשה שמות בזה האופן. וא\"ו בחשבון קדמי ר\"ל שתחשוב עמה סכום כל האותיות הקודמות לה באל\"ף בית עולה כ\"א כמנין שם אהי\"ה הרי לב' ווין ב' שמות של אהי\"ה. והאל\"ף שבאמצען עולה כ\"ו כמנין הוי\"ה בחשבון צוריי יו\"ד למעלה יו\"ד למטה וא\"ו באמצע. הרי שלשה שמות. אפ\"ה יותר טוב לכוין במלות שהחזן מוציא מפיו. שהן מן הק\"ש עצמן. וחוזר אותם לכתחלה אחר זה ובזה משלים כוונתו. ולכן כל ירא שמים צריך שישתדל לקרוא ק\"ש עם הציבור מלה במלה ואם גמר קודם ימתין לכוין באותם תיבות ואם גמרו הצבור קודם ימהר ויחיש לגמור כדי לשמוע התיבות במקומם ואם אי אפשר לו להשיגם כי רב המקום ביניהם יעמוד במקומו וישתוק וישמע לשליח ציבור ואח\"כ יגמור. (ונ\"ל שיועיל לו כיון שהוא עומד בתוך ק\"ש והם הרמ\"ח עצמן):", + "ויאמר אמת ויציב מלה במלה והוא שבח גדול ונורא ויש בתהלתו ט\"ו ווין ואל\"ף של אמת ליחד השני שמות שאמרנו. והם כולם תכשיטין לכלה ליחד אותה עם בעלה והיא מרגניתא דלית בה טימי. ושמעתי בזה השבח של אמת ויציב שלחו בני הגולה שהיו רחוקים מירושלים ולא היו עם עזרא בבבל ושלח עזרא אחריהם ולא רצו לעלות באמרם שכיון שהיו עתידין להגלות פעם אחרת ובית המקדש עתיד ליחרב למה לנו להכפיל יגוננו פעם אחרת טוב לנו לעמוד במקומנו ולעבוד את ה'. ושמעתי שהם אנשי טוליטולה והקרובים אליהם וכדי שלא יחזיקו אותם באנשי רשע ומחוסרי אמנה חלילה כתבו להם זה השבח הגדול וענין השלשה גליות והגאולות הנרמזים בו ויש בו שמונה פעמים אמת שהם כנגד שמונה גאולות. ארבעה מהם נמצאו במצרים כמו שרמוז בפסוק ולקחתי וארבעה בשאר גליות. ותשלום השמונה אמת באמת ובאמונה ובאמת אשרי איש וכו' והם ארבעה זכרים וארבעה נקבות שהגאולה עתידה להיותה כלה באה מכח זכר. ויהיה שיר חדש בע\"ה. וצריך לסמוך גאולה לתפלה. והוא (חי העולמים) עם מלכות שהיא תפלה לעני דלית לה מגרמה כלום. וצריך לסמוך אותה עם צדיק. והוא המשפיע בה ובשלומו יהיה לה שלום ותוכל עמוד כיסוד עם הבנין דאז הבנין עומד ויכול לעמוד וכשאין לבנין יסוד אינו מתקיים ולא יוכל עמוד ואע\"פ שהיא למטה והוא למעלה העליון נושא את כל שלמטה הימנו וזהו שארז\"ל בא וראה שלא כמדת בשר ודם מדת הקב\"ה מדת בשר ודם הוא מלמטה ומשאו מלמעלה. אבל הקב\"ה אינו כן הוא מלמעלה ומשאו מלמטה. וזהו שכתוב סומך ה' לכל הנופלים והם היורדים מטה:" + ], + "Kavanah of Amidah": [ + "ואחר שמיחד אלו השני שמות גאל ישראל עם אדני שפתי צריך להמשיך השפע העליון מן הברכה העליונה היא הבינה קשורה במה שלמעלה הימנו וזהו ופי יגיד תהלתך ר\"ל ימשיך תהלתך שהיא הבינה הנקראת תהלה ושפתי כינוי אל הספירה שכל א' מהם נקראת שפ\"ה כמנין שכינה:", + "ברוך הכורע כורע בברוך לעשות ההכרעה בשתים וזהו שאמרנו הכורע כורע והם להוריד השפע הראשונה ממקור העליון הוא היו\"ד אל הה\"א הראשונה של שם וליחד אותם. שנייה להוריד השפע מן הה\"א ראשונה דרך הקו מן הוי\"ו עם השש קצוות עם ה\"א אחרונה. ונמצא ד' אותיות של שם מקושרות ומשולבות זו עם זו יחוד גמור ונמצא שני יחודין א' חכמה ובינה אב א ואימה י\"ה ותפ\"א שם של כ\"ו ו\"ה אחד ושמו אחד וכן עולין שם ד' אותיות כ\"ו לרמוז השני יחודין א' וא' וכל השפע יבא אל חי העולמים הנקרא ברוך שהוא מקור הברכות ולחבר אותו עם הה\"א אחרונה וזהו (ברוך אתה) וכל הזוקף זוקף בשם צריך לזקוף ב' פעמים נראה ה\"א אחרונה עם הוי\"ו ולחבר ה\"א ראשונה עם היו\"ד וזהו עיקר הכוונה להוריד השפע במלת ברוך מקוצו של יו\"ד עד חי העולמים עם העטרה שהיא אתה א\"ת ה' ולזקוף העטרה מלמטה למעלה במלת ה' אלהינו (ה') השש קצוות (אלהינו) היא ה\"א ראשונה (ואלהי אבותינו) היו\"ד שהם (אלהי אברהם) חכמה (ואלהי יצחק) בינה (ואלהי יעקב) כתר בסוד הדעת (האל הגדול) חסד (הגבור) גבורה (והנורא) תפארת (אל עליון גומל חסדים טובים) כתר עליון ח\"ב. (וזוכר חסדי אבות) גדולה גבורה תפארת. (ומביא גואל לבני בניהם) נצח הוד יסוד. (למען שמו באהבה) מלכות. ברוך בשני כריעות בשני היחודין י\"ה ו\"ה עם אתה ה' לזקוף ב' הזקפות להמשיך השפע מן החסד שהוא מגן אברהם. וצריך המתפלל שיהיו עיניו למטה בכנ\"י ועיניו למעלה להוריד השפע והברכה ממקור הברכות. ולא יהיה חוצץ בינו לבין הקיר שיסיר כל המחשבות ולא יהיה דבר מפסיק ומבדיל בין כוונתו לתפלתו לא יהיה קרוב בשפתיו ורחוק מכליותיו. וקיר היינו שכינה כד\"א ויסב חזקיה פניו אל הקיר שכל פנייתו ומחשבתו לא היה כי אם בקיר לחבר אותם עם היסוד לחזק ולקיים אותה כמו שאמרנו למעלה שאם אין יסוד אין הבנין עומד: וענין זאת הברכה גדול עד מאד ועל זה אמרו חז\"ל אם לא כיון באבות יחזור ויתפלל כי בה תלוי עין כל התפלה ואמרו רז\"ל כי הג' ראשונות הוי כעבד שמסדר שבח לרבו וצריך לעמוד ביראה ואימה והם כנגד ג' אבות העולם הא' (מגן אברהם) שפדאו הקב\"ה מאור כשדים מכבשן האור ומן המלכים (מחיה המתים) כנגד יצחק שפרח נשמתו והחיהו וכן עתיד להחיות מתינו (האל הקדוש) על שם והקדישו את קדוש יעקב והוא היה שרש הקדוש' שהי' משולש בקדוש' מכח אברהם ויצחק והוא השלישי ולזה אנו מקדשים שם שמים בברכה הזאת על שם שנתקדש בקדושת שלשה אבות וכולם קדשו אותו והודיענו טבעו ושמו בעולם ומאז לא נפסק קדושתו מן העולם:", + "אתה חונן היא ראשונה לשאלה שזולת הדעת והחכמה באדם טוב ממנו הנפל ולכן צריך לכוין בה כראוי וענין שאלת הדעת והבינה להבין חוקי הדעת והתורה על מתכונתם כאשר הם כי מחוסר הדעת והשכל אדם תועה ושוגה ואינו יודע איזה הדרך ישכון אור כי אין בור ירא חטא ולא עם הארץ חסיד וזה עיקר השאלה שצריך האדם לשאול מאת הבורא ית' וית' שיתן לו שכל ודעת ישר יודע לכוין את הדרך אשר ילך בה ואיזו הדרך ישכון אור וידע למאוס ברע ולבחור בטוב כי כמה בני אדם שחפצים לעשות מצוה ויש שני דרכים לפניו ואינו יודע איזה יכשר הזה או זה ובאיזה מהם ימצא חן בעיני אדוניו ואיזה מהם הטוב והישר בפניו. ויסיים בה (ברוך חונן הדעת) כי היא אשר חנן לחכמים הקודמים דעה והשכל כיוסף בדורו ומשה בדורו ושלמה בדורו ורבי וכיוצא בהם בערך דורם: השיבנו צריך לשאול אחר הדעת תשובה כי מתוך הדעת נותן אדם אל לבו חטאיו ועונותיו ויודע כמה הוא רע ומר עזבו את ה' אלהיו וצריך להתעורר על זה ולצום ולבכות לפני אלהיו ית' וית' שיעשה עמו ככל נפלאותיו ויעבור על פשעינו ואל ידין אותנו כערכו אלא כערכנו כי מחומר קורצנו ויצרנו הרע ומר הוא הלוחם עמנו בכל עת ועונה להעבירנו ולהשליכנו מלפניו ובסבת ערך זה אין עונשנו כל כך מרובה וראוים אנו שיקבלנו אחר התשובה ההוגנת לו וענין כוונת הברכה הזאת לבקש מאת אלהינו יכניע וישפיל גאות יצרנו הרע וישעבד אותו לעבודתו וכל מה שעברנו וחטאנו בסבת תחבולותיו ומלחמותיו יחזירנו לדעת אחרת שלא נשוב עוד לכסלה ויקבל בחמלה תשובתנו כי ימינו פשוטה לקבל שבים וארך אפים הוא אפילו לרשעים ויסיים בה הרוצה בתשובה כאשר קבל תשובת ראובן הצדיק אשר שב אל שקו ואל תעניתו ונמחל לו אותו עון כדכתיב ויהיו בני יעקב שנים עשר:", + "סלח לנו. אחר שאלת תשובה צריך לשאול מחילה וסליחה כי כן דרך השב תחלה שואל שיתקן דרך ישר לפניו ויחזירהו מן הדרך הרע אשר בחר. ואחר שחוזר בו ממה שעשה ושב ונתחרט מכל מעשיו הרעים ומפעליו המכוערים והמקולקלים שואל מחילה וסליחה עליהם שלא יזכרו ולא יפקדו ולא יעלו על לב לעולם וכן כתוב שובו בנים שובבים תחלה ואח\"כ ארפא משובותיכם ושואלים ענו תחלה על החטאים שהם השגגות עבירות הקלות ואח\"כ על הפשעים והם החמורות כדי שתהיה תפלתנו מכוונת ומקובלת צריך שבזמן שיזכור החטאים או המרדים צריך שיעלו על לבו החטאים או הפשעים בעצמם כולם או מקצתם כדי שיכנע לבו הערל ויכוין יותר בתפלתו כי התפלה בלא כוונה אינה מועלת דבר אדרבא מזכיר יותר עונותיו ואנו מזכירין בה (אבינו מלכנו) מצד הימין והשמאל. אבינו מצד הימין. ומלכנו מצד השמאל ואומרים (כי אל טוב וסלח אתה) לומר שיגבר הימין על השמאל וימחול לנו מצד החסד הגמור שאינו חפץ בהשחתת עולם כי רחמיו על כל מעשיו ויסיים בה (חנון המרבה לסלוח) כי הוא המרבה עמנו מחילה וסליחה בכל יום ואינו דן אותנו כמעללנו וכמעשנו הרעים אלא עובר על פשע ומוחל וסולח בכל שנה ושנה ולא היה מן הראוי אחר ששאלנו מחילה על כל חטא א' ונסלח לנו וחזרנו לכסלנו ושנינו בו פעמים ושלש שיהיה מן השורה שימחול עוד אותו עון ואותו פשע ועכ\"ז מרבה לנו מחילה וסליחה פעם אחר פעם מטובו הגדול אשר מטיב עמנו ברחמיו הרבים וחומל וחונן כרוב חסדיו: ראה נא. גאולה אחר סליחה כי אין לנו כח ואפשרות ללמוד התורה ולקיים המצות כראוי בהיותנו מוטבעים בבוץ רגלינו בתוך הגלות המר והנמהר הזה ואין אנו יכולין לעשות את כל אשר אותה נפשנו מכובד המשא ועול הכבד אשר הכבידו עלינו ובסבת זה החוטאים מתרבים כי לא עם הארץ חסיד ואין בור ירא חטא ואין זכות שיעמוד לנו כנגד חטא ועל זה אנו מתחננים ומתפללים אל אל בשמים יראה בעניינו ויגאלנו בקרוב ובכן יהיה ארכא לשלוותנו ונוכל עמוד לעסוק בתורה ובמצות כראוי ובכן נמצא חן בעיני אלהינו ולא נבא לידי חטא ולא לידי עבירה כי בלע המות לנצח ומלאה הארץ דעה את ה'. ומסיים בה (גואל ישראל) כי הוא אשר גאל את אבותינו ממצרים ומן הגליות והשעבודים אחרים והוא הגואל אותנו בכל יום ויום בהיותנו בגלות מכמה צרות צרורות:", + "רפאנו. רפואה אחר גאולה מפני שכל זמן שאדם עומד בגלות או בצער אינו עומד על צערו ועל חוליו מצרת עיקר השעבוד והגלו' אבל אחר שיצא מאפלת השעבוד לאור אזי מרגיש החולי והמכאוב כמ\"ש בזוהר בהרבה מקומות ולזה אנו מתפללין לשי\"ת שאחר שיגאלנו בקרוב ירפא את מכותינו ואת מכאובנו שיהיה רפואה שלמה מכל וכל שלא נצטער משום צר לא משעבוד ולא ממכאוב ובהיותנו בגלות צריך להתפלל יתן בנו כח ואזירות חיל וירפא מכאובינו ומכותינו המחליש את כחנו ואת גבורתנו זאת ועוד צריך לכוין והוא עיקר הכוונה לבקש מאת אלהינו ירפא אותנו רפואה שלמה כדי שנהיה סובלים ובריאים וחזקים לעסוק בתורה כראוי ולשמור כל המצות כדין וכשורה כי בהיותנו חולים או מדוכאים ממכאוב אין בידינו לעשות המצוה כראוי ומסיים בה (כי אל רופא נאמן ורחמן אתה) להיות כי הרפואה מאתו ובידו כי בידו נפשות החיים והמתים ובידו נפש כל חי ומבלעדיו אין מוחץ ורופא וז\"ש אני ה' רופאך אני ולא אחר:", + "ברכנו. פרנסה אחר רפואה שכשהאדם חולה אינו מבקש על המזון אבל אחר שנתרפא מבקש אחר פרנסתו לחזור להבריא גופו ונפשו וצריך לכוין לבקש מאת אלהינו יזמין לנו פרנסתינו ומזונותינו בנחת ולא בצער בהיתר ולא באיסור ולא נבא לידי מתנת ב\"ו שמתנתם מעוטה וחרפתם מרובה אלא ליד ה' המלאה והרחבה כי הוא זן ומפרנס את כל העולם כולו ובכללו מקרני ראמים ועד ביצי כינים. וכן הזמין לאבותינו בהיותם במדבר ציה וערבה מן ולחם מן השמים ובידו מפתח הפרנסה והמזון ולא ביד אחר כדכתיב פותח את ידיך וכו' ובתוך הפרנסה אנו מבקשים חיים מאת הבורא ית' וית' כי עיקר המזון והפרנסה אינו להתהנות מן העולם אלא כדי שנחיה לעבוד את ה' אלהינו ולעסוק בתורתו ולקיים מצותיו כי זה כל האדם להכין עצמנו להיותנו בריאים וחזקים כדי שנוכל לעבוד עבודה שלמה והגונה ולא שנהיה חולים וחלושים ומתים ברעב כן אע\"פ שתהיה כוונתנו לעבוד ואברי הגוף שהם הכלים אשר אנו עושים בהם המלאכה שבורים ונפסדים איך נוכל לעבוד ולמען זה כל מה שהאדם עושה לתועלת הגוף ולבריאותו עם הכוונה הזאת מצוה תחשב לו וצדקה ויפה הוא עושה מלבד אם מענה גופו כדי לשברו ולהכניעו על עבירות שעשה וצרי' מי שעוה שישלם מה שעיות וצריך לענות נפש ולשבר גופו ונשמתו ואפילו יבא לידי חולי לא ימנע מפני זה כי יותר טוב שיחלה בעוה\"ז ויתקן מעשיו משיאכל וישתה ויניח הכל לעה\"ב ואע\"פ שיעשה כל מצות שבעולם אין ענשו מתנכה מפני זה כי עונש העבירות ע\"כ ישא כי האומר הקב\"ה וותרן יותרון מעוהי הכל בצדק וביושר ואין שכר המצוה מנכה עונש העבירה. ולכן ראוי לכל בעל נפש שישקול הענינים וכפי ההנאה והעונג שלקח הגוף בעשיית העבירה כך צריך שיפרע ממנו בהיותו בעוה\"ז בשברון מתנים והכנעה וענוי נפש וסיגוף הגוף שיעלה זה כנגד זה כדי שיהיה נקי ומצורף לעוה\"ב ויפה תענית לעבירה כאש לנעורת שממעיטה מעט מעט עד שמעביר אותו החטא המקטרג לפני בורא עולם ובכן עלתה לו ארוכה לשלותו. ואנו מתפללין אותה על השנה כי בהיות השנה מבורכת ושבעה מן כל טוב הבריות יפות ובריאות מכל טוב כי כן דרך השנים הטובות מאוד כי הנותן בעין יפה הוא נותן וזה שתיקנו לומר (ותהי אחריתה חיים ושבע) כו' ומסיים בה (מברך השני') כאש' בירך שנתו של יצחק אע\"ה מאה שערים:", + "תקע בשופר גדול. אחר שברכנו על השנים ועל הטובה ועל הברכה אנו מתפללין שימהר יחישה חרותינו ויגיע היום שנאמר בו והיה ביום ההוא יתקע בשופר גדול ויקבץ פזורנו מבין הגוים ונפוצותינו יכנס מארבע כנפות הארץ ואין ענין ברכה זו כענין ברכת ראה נא בענינו שענין אותה ברכה היא להתפלל שיגאלו ישראל בענין שנשב בנחת ולא בצער וענין ברכה זו על קבוץ הגליות וכנוס נדחנו מד' כנפות הארץ לארצנו והוא על ביאת משיחנו שיגלה במהרה בימינו. והיא סמוכה לברכת השנים כי אחר מנוחת הגוף ממכאוביו וממכותיו והוא הנוגע לעצם ולבשר ואחר המנוחה של מזונות ופרנסה והיא גם הוא צורך הגוף אבל אינו כל כך נשאל יותר שהוא מנוחת השקט ובטחה בארצותנו כאשר בתחילה קרוב קרוב קודם כי המבקש מבקש הקל קל תחילה והדבר היותר מוכרח כמו שאמרו רבותינו ז\"ל ומסיים בה (מקבץ נדחי עמו ישראל) לכוין את אשר קבץ נדחי ישראל סבא אשר בניו מפוזרים ונדחים ממנו אם יוסף שנאבד ממנו ונתייאש אם שמעון שנלקח במצרים אם בנימין שנפחד עליו כולם קבצם לו כאחד ושמח בהם שמחה גדולה כן אנו מתחננים לאל ית' ויתעלה שיקבץ נדחנו ופזורנו אשר בכל פאות העולם ונהיה לעם אחד וישמח בנו אבינו ישראל ונשמח בו:", + "השיבה שופטינו. משום שאחר קבוץ הגליות תחזור עטרה ליושנה ומציון תצא תורה ויחזרו הסנהדרין למקומן כאשר בתחלה כמו שנא' ואשיבה שופטיך כבראשונה וגו' אנו מתפללים שיבא אותו זמן שהתורה תתקיים כראוי ונדון בדיני התורה כראוי כדין וכשורה בלא פחד ואימה. וגם היועצים והם החכמים והזקנים מנהיגי הדור והמלכות תחזור למקומה בענין שיצא לנו לכבוד ולתפארת כאשר היה בתחלה רבתי בגוים רבתי בדעות. (והסר ממנו יגון ואנחה) הענין כי בהיותנו בגלות אין אנו יכולים לקיים המצות ות\"ת כראוי ממעוט הלבבות מרוב היגון והצרות ולכן אנו מתפללי' לשי\"ת שאם תעינו בדין מד\"ת או בקיום המצות שלא קיימנו אותם כראוי שלא יאשימונו על כי אין אדם נתפס על צערו ואין לדיין אלא מה שעיניו רואות ולא גרם לנו התקלה והעון כי אם היות לנו יגון ואנחה מעכירות נפשנו אבל לעתיד יסיר ממנו יגון ואנחה ובכן יהיו המשפטים נעשים כדת וכדין בצדק וביושר ואומר (ומלוך עלינו מהרה) שיתגלה עלינו ויראה לעיני העמים נפלאותיו וידעו הכל כי ה' שופטנו ה' מחוקקנו ה' מלכנו הוא יושיענו ולא יאמרו עוד כי צורם מכרם וה' הסגירם וחותם בה (מלך אוהב צדקה ומשפט) כי באמצעות המשפט והדין הוא מולך עלינו כי ה' אוהב משפט:", + "ולמלשינים. אחר שהתפללו על הדין ועל המשפט אנו מתפללים על הרשעים והמבקשים עלינו רע שיעקרו ויאבדו מן העולם כי באמצעות הדין העולם עומד על קיומו וכל זדים ועושי רשעה כלים ואובדים וכל עולה קפצה פיה ובכן צדיקים במפלתם יראו ותרוממנה קרנות צדיק וזהו ענין הכתוב וכל קרני רשעים אגדע תרוממנה וגו' וזהו סמיכות אלו השתי ברכות. וצריך תפלה למפלת הרשעים כי כשיש להם לצדיקים עושי רשעה לפניהם ואינם יכולים להכניעם ולהכריתם מן העולם הם לשכים בעיניהם ולצנינים בצדיהם ואינם יכולים לעסוק בתורה כראוי שצריכי' להשיב להם כפי אולתם וכפי העולה בלבותם ומבטלים זמנם בדבר שלא מן הראוי והוא צרה גדולה לכל מחזיקים בתורת הש\"י אבל בהכרתם מן העולם ובהתבטלם כל א' על מקומו יבא בשלום ועוסק בתורה ואין פוצה פה וזאת היתה כונת ר\"י שתקן הברכה הזאת ביבנה עם היות שאנשי כנסת הגדולה לא תקנוה אלא מפני שראה שהצרה גדולה ורבה מכל צרות תקן אותה בפי כל ישראל ואע\"פ שאותם המלשינים בטלו סוף סוף הברכה נשארה במקומה כי לעולם לא נמנע מן העולם מעכב על ידינו לולי ה' שהי' לנו: על הצדיקים אמר צדיקים וחסידים ושארית עמך וסופריהם וגרי הצדק הם ה' מדרגות זו למעלה מזו ואע\"פ שחסידים גדולים מצדיקים נקט לישנא דקרא תרוממנה קרנות צדיק: גרי הצדק הם אשר החזיקו בדת האמת מלב ומנפש והם חשובים משאר העם ובפרקי ר\"א אמר שהם הגרים שנתגיירו בימי יונה בן אמיתי על כל אשר ראו בענין הים (ועלינו יהמו רחמיך) אע\"פ שלא נהי' מהמדרגות הנז' אפ\"ה עלינו יהמו רחמך לחוס עלינו לראות בצרותינו ותלאותינו ורחמנו וזה ענין יהמו רחמיך בהביט תלאותינו וצרתינו כענין שנאמר המו מעי לו רחם ארחמנו וכו' ויאמר (ותן שכר טוב לכל הבוטחים כו') שאע\"פ שאין מעשינו כ\"כ מיושרים הבטחתנו גדולה וחפצנו לעשות חפצו ותהי' כוונתינו רצויה אע\"פ שאין מעשינו רצוים ותן חלקנו עם אותם שהבטחתם באמת ר\"ל בהבטחה ומעשה. (ושים חלקנו עמהם) כיון שהבטחתנו גדולה וזה ענין תרוממנה קרנות צדיק ויבושו כל עובדי עכו\"ם המתהללים באלילים וזהו (לא נבוש) הם יבושו בהבטחתם ואנחנו לא נבוש כי (בשמך הגדול בטחנו ועל חסדך נשעננו) ואין כבוד לשמך שנבוש בהבטחתך חלילה כמו שהוא ולא יכלמו לנצח כל החוסים בך:", + "תשכון: אחר שקרנות הצדיק מתרוממות בהבטחתם ויבושו ויבהלו כל עובדי כו\"ם. מבקשין בנין ירושלים כי זאת שמחת הצדיק בשלימות כי בהיות חרב' בעונותינו אין שחוק בפינו ואנו צריכין להתאבל עליה וכל שמחתינו נהפכה ליגון ואבל אבל כשהשכינה תשכון בתוך ירושלים והבנין יהיה שלם כראוי יהיה שמחתנו שלמה בע\"ה בשלמות וזה עיקר תפילתנו שתשוב השכינה למקומה כאשר בתחלה והצדיק יבא בעיר ויהיה העולם מתוקן על מכונו והכל יהיה שלם: את צמח דוד. מלכותא דארעא כעין מלכותא דרקיעא וא\"א להיות העולם מלא למעלה כראוי בשלמות אם לא יהיה מלכות בית דוד למטה על מכונו הראוי והוכן בחסד כסאו וישב עליו באמת באהל דוד ויהיה השם שלם והכסא שלם. ואנו חותמים בה (מצמיח קרן ישועה) רמז לדוד שנמשח בקרן המשחה ומלכותו נמשכה לדור דורים כדכתיב ודוד עבדי נשיא להם לעולם:", + "שמע קולנו. ברכה כוללת כל הענינים ויכול האדם לשאול בה כל צרכיו מכל דבר שיהיה בין של יחיד בין של רבים בין בלשון יחיד בין בלשון רבים וצריך שיתודה בה חטאותיו ויאמר (אנא ה' חטאתי עויתי פשעתי לפניך מחול חטאתי וסלח עונותי וכפר פשעי מכל אשר חטאתי ועויתי ופשעתי לפניך מיום היותי על האדמה עד היום הזה). ואם יש לו איזה עון מחודש באותו היום מזכיר אותו בתפלה הקודמת אצלו שחרית או מנחה או ערבית כי התפלה מועלת במקום קרבן ובזה יש תרופה למכתו והכי איתא בזוהר פ' בלק (שצריך האדם להתודות חטאותיו בשומע תפלה ויועיל לו הרבה) ונ\"ל שאם יתודה בברכת סלח לנו שהיא ברכת סליחת החטאי' לא יפסיק אלא שבברכת סלח לנו לא יתודה כי אם הכלל בלשון רבים ובברכת שומע תפלה אפילו בלשון יחיד ועל מה שעבר עליו מיום היותו יכול לפרט ולהתוודות ולבקש עליו מלפני אלהיו ויגמור שומע תפלה כי הוא שומע תפלת כל פה בין ראוי בין אינו ראוי כדכתיב קרוב ה' לכל קוראיו וגו' ואומר ושמעתי כי חנון אני ודרכו להיטיב עם כל בריותיו ובפרט למתחננים לפניו בהכנעה ובכבידת ראש ובפרט אם יבכה לפניו שודאי לא תשוב ריקם ואפילו יהיה מלא עבירות כי שערי דמעה לא ננעלו ולא תשוב ריקם:", + "רצה היא ברכה מיוחדת לעבודה ובזמן שבהמ\"ק היה קיים היו אומרים אותה ומתחננים לפני האל ית' ירצה בעבודתם ובאישי ישראל ותכון העבודה על מתכונתה ולא תתבטל לעולם ולא היו אומרים (והשב עבודה לדביר ביתך) ועכשיו שבהמ\"ק חרב בעונותינו אנו מתפללים שיקבל תפלתנו במקום עבודה והעבודה השלמה. (ואישי ישראל) יחזירם למקומם כאשר בתחלה ועין בעין נחזה בשוב ה' את שיבת ציון וחותם בה (המחזיר שכינתו לציון) כי מובטחים אנו בישועתו שיחזור השכינה למקומה ויצמיח לנו ישועה בקרוב ומציון תצא תורה:", + "מודים זאת הברכה היא הודאה לשמו הגדול על כל הטובה אשר עשה עמנו ומפליא לעשות בכל עת ובכל שעה והחיינו לעבוד עבודתו ולהודות לפניו כי מה אנו ומה חיינו שנזכה לעמוד לפניו ולהתחנן אליו ולהודות לשמו הגדול ית' וית' על כל הטוב והגמול שהטיב עמנו ומטיב גמלנו וגומלנו ומציל אותנו מכל צרה וצוקה ועושה עמנו נסים ונפלאות לאלפים ולרבבות שאין אנו מכירים בהם בכל עת ועונה ובפרט להתקיים בגלותינו כי כמה זאבים ודובים ואריות המבקשים את נפשנו ואורבים לנו להעליל ולהתעולל עלינו לולי ה' שהיה לנו לבטל מחשבותם ולהפר עצתם וזהו ענין סמיכות ברכת הודאה לעבודה שאע\"פ שהעבודה נתבטלה וגלינו מארצנו בהיותנו בארץ אויבינו לא מאסנו ולא געלנו להפר בריתו אותנו אלא וירא בצר להם כו' ויזכור להם בריתו חסדי ה' כי לא תמו כי לא כלו רחמיו באורך הגליות והצרות המרובות והוא המקיים אותנו בטובותיו שעושה עמנו ערב ובוקר וצהרים. ואומר (וכל החיים יודוך סלה) כי עם היות שעושה חסד עמנו להחיותינו להודות את שמו הגדול אפ\"ה מצד היושר והצדק ראוי להחיותנו כי מה בצע בדמנו ברדתנו אל שחת כי בהיותנו חיים נוכל להללך ולשבחך ולפארך ולרוממך מה שאין כן המתים כי לא המתים יהללויה וכו' וזהו ויהללו ויברכו כי החיים בהיותם חיים יהללו ויברכו את שמך הגדול באמת ר\"ל אע\"פ שאין תפלתם רצויה לפעמים ואין כוונתם מצויה אפ\"ה כל זמן שהם חיים יודו ויברכו באמת מתוך החסדים והחנות שאתה עושה עמנו בכל עת ובכל שעה (כי טוב האל ישועתנו) כי אין אנו סכלים ופתאים מלהאמין גדולתך אחר הטובה שאנו רואים בעינינו ועזרתך וישועתך עמנו מצד (כי אתה האל הטוב) ולא מצדקותינו ויושר לבבנו אלא מצד טובך וחסדך עמנו. כי הטוב שמך הטובות מצד שמך הגדול אשר להיטיב עם הכל ורחמיו על כל מעשיו וזה אנו מודים לך ולך נאה להודות: שים שלום. אחר שסדרנו שבח והודאה הראויה לנו לתת לאשר גמל עמנו חסדים וטובות ומספיק לנו כל צרכנו כרחמיו וכרוב חסדיו והיא עת רצון אנו מתפללין לפניו שיתמיד אהבתו עמנו וישים שלום טובה וברכה עלינו על כל ישראל אחינו וענין השימה כמה דכתיב ושמו את שמי על בנ\"י ואני אברכם וזהו ענין שאומר ברכת כהנים קודם שים שלום היא רצון והיא שעה ראויה לברכה ומובטחים אנו בבורא עולם שיברכנו ברוב חמלתו ויעשה כאשר דבר וכן אנו מתפללים שישים שלום טובה וברכה וכו' ויברכנו באור פניו כי באור פני מלך חיים וכשם שבאור פניך נתת לנו תורה וחיים אהבה וחסד שאלמלא כן לא היינו יכולים לעמוד כן יה\"ר שתתמיד עמנו האהבה והשלום ולא תגעל אותנו וחותם (המברך את עמו ישראל בשלום) כי השלום כולל הכל ובאמצעות השלום נזכה לכל ונתברך מהכל:", + "ויאמר אמן מפני שהיא סוף הברכות וראוי לו לקיים כל הכתוב לעיל כשטר מקוים שחותמים העדים בסופו כדי לקיים כל הכתוב לעיל. ומלת אמן עולה צ\"א כמנין ב' שמות אדנות והוי\"ה אשר לא יתפרדו שניהם לעולם כי מוצא שפתינו הוא שם אדנות וכוונת מחשבתנו הוא שם הוי\"ה ליחד ולחבר שניהם כאחד. וזה ענין כוונת העונה אמן אחר המברך ולכך העונה אמן גדול יותר מהמברך כי העונה מחבר הב' שמות במלה א' והמברך מחבר אותם א' בדבור וא' במחשבה ומי שאין לו מחשבה נמצא שלא עשה כלום אבל העונה במה שמוציא בשפתיו מחברם (ושמעתי מפי חכם אחד שמו הר' אליה מדיני זלה\"ה שהכריעות הם ד' באבות תחלה וסוף ובהודאה תחלה וסוף שצריך לכוין בשמונה אותיות של שם אדנ\"י והוי\"ה לשלב זה בזה לחבר את האהל להיות אחד):", + "כיצד בתחלת כריעות בפתיחת אבות יכוין להמשיך היו\"ד של שם בן ד' להביא השפע עד היסוד חי העולמים ששם החיבור וכשזוקף יכוין לעלות האל\"ף של שם א\"ד עד היסוד ולחברה עם היוד ונמצא היו\"ד עם האל\"ף. וכשכורע בסוף אבות יכוין ג\"כ להמשיך הה' של שם בן ד' עד חי העולמים וכשזוקף יעלה הד' של שם א\"ד לחברה עם הה\"א וכן כשכורע בתחלת מודים ימשיך הו' עד המקום הנזכר וכשזוקף יעלה הנו\"ן. וכן כשכורע בסוף מודים ימשיך הה\"א וכשזוקף יעלה היו\"ד ונמצאות שמנה אותיות מחוברות בזה האופן יאהדונה\"י ית' וית' שמו המרומם והמתנשא לכל לראש והוא מקור כל הברכות כולם וממנו כל השפע היורד הזה וחבר את האוהל או' (שים שלום) כי בשלומו הכל יהיה שלום והוא עת רצון שעת ברכה מוצלחת לכל ואחר שגמר ברכת שים שלום יאמר אמן ויכוין לאלו השני שמות שזכרנו לחבר הח' אותיות ועליהם נאמר אז תקרא וה' יענה אז בגי' ח' כשאדם מחבר אלו הח' אותיות אין תפלתו חוזרת ריקם וכל מה שגוזר מתקיימין לו אם עושה הדבר כראוי:", + "אח\"כ אומר זה הפסוק (יהיו לרצון אמרי פי) והוא מסוגל ויש בו רמז לכמה עניינים תחלתו יו\"ד וסופו יו\"ד תיבותיו יש בו עשרה יודי\"ן ויש בו אותיות מ\"ב וסודו סוד גדול לכן צריך לאומרו בנחת ולכוין בו אלו הענינים ויועיל הרבה לקבלת תפלתו שתעלה למקום הרצון המשביע לכל חי ולא ישוב ריקם:", + "ואח\"כ יאמר (אלהי נצור לשוני וכו') והענין שאנו מתפללים על הלשון ועל השפתים שהם אשר התפללנו בהם תפלתינו ואפשר שלא התפללנו כראוי ולכן אנו מתפללים שלא יחשוב לנו עון ופשע אם לא כוננו כראוי כי אין בלשוננו עולה ולא בשפתינו רשע לרמות להיות אחד בפה ואחד בלב כי פינו ולבנו שוה ושפתותינו וכליותינו אחד ואם לא עשינו כראוי לא במרד ולא במעל חס ושלום ואנו מתפללים שינצור לשוננו מכל דבר מרמה ושיהיו פינו ולשוננו מכוון עם לבנו ואע\"פ שבאזננו שמענו דבר שלא כראוי נפשנו תדום ולא יצא מפינו רע ואפילו בנפשנו לא ישאר שומה ומשטמה אלא ונפשנו כעפר לכל תהיה שלא תרגיש עלבונה לא מעט ולא הרבה אבל כל ענין פינו ושפתותינו לא יהיה כי אם בעסק התורה והמצוה (פתח לבי בתורתך ואחרי מצותיך תרדוף נפשי) ויאריך כפי לשונו וכפי השגתו ואח\"כ יאמר. אנא אלהי יחד לבבי ליראה את שמך יחד שמך בעולמך יחד זכרך בעולמך עשה למען שמך עשה למען זכרך עשה למען ימינך עשה למען קדושתך עשה למען תורתך עשה למען שכינתך למען יחלצון ידידיך הושיעה ימינך וענני ופדה את עמך ישראל מכל צרותם וחדש מלכותך עלינו לעולם ועד יהיו לרצון וגו': ויפסיע ג' פסיעות לאחריו בהכרעה אחת ויתן שלום לשמאלו תחלה ואח\"כ לימינו ואח\"כ לפניו הכל בהכרעה ואח\"כ יזקוף ויעמוד במקום השלמת הג' פסיעות ולא יפסיע יותר כי לא מחכמה עשה זה ואח\"כ יאמר י\"ג מדות של רחמים וכן כתב הזוהר כי אחרי התפלה מעומד יאמר י\"ג מדות תיכף ואם הוא עם צבור או שהצבור אינם רגילין לומר אותם היחיד קורא אותם כקורא בתורה בנגון ובטעמים ולא בל' תחנונים ויגמור הפסוק כולו או יחליף אותיות שם בן ד' באלפא ביתא דא\"ת ב\"ש והוא (מצפץ מצפץ). ואח\"כ יפול על פניו מיד ויגמור בדעתו למסור נשמתו למי שנתנה לו כמ\"ש אליך ה' נפשי אשא:" + ], + "Kavanah of Tachanun": [ + "וצריך שיתודה קודם לזה ויאמ' (חטאתי עויתי פשעתי) והענין הוא שכיון שהאדם חוטא ראוי הוא לכל עונש שבעולם וכשהוא מפקיד נשמתו בלילה ביד המקום ב\"ה היה מן הראוי ומן הדין לעכב אותה בידו אלא מתוך שהוא רחמן ונאמן מחזיר פקדונו כאשר נתנה לו ואדרבא מחודשת מצד כל טוב ממה שנתנה כמו שאנו אומרים חדשים לבקרים רבה אמונתך ממה שאנו רואים התחדשות נפשנו וגופנו אנו יודעים אמונתך שלמה וגדול בערך גדול מב\"ו שכשאדם מפקיד פקדון ביד חבירו אע\"פ שיהיה נאמן גדול אי אפשר לו לחדש לו פקדונו ממה שנתנה לו אלא אדרבא חוזר אותה לו בלויה מעט ממה שהיה אבל הקב\"ה מחליף את כחה ומחדש אותה ומחזירה לו ודאי רבה אמונתך מכמה צדדים אם מצד שהיה ראוי לעכב אותה מן הדין לא עכבה אם ממה שהיה ראוי להחזירה בפחיתות ממה שהיתה ולא פחת בה דבר ולפחות היה לו להחזירה כמו שהיתה כשקבלה ולא בחידוש ואפ\"ה חדשה והחזירה הוי רבה אמונתך ועל זה כשאדם בא ליפול על פניו ולשאול שאלה מאדוניו ראוי לו שיכיר החסד הגדול שעשה עמו הקב\"ה ויאמר (אליך ה' נפשי אשא) כלומר יודע אני שאע\"פ שהחזרת בי נשמתי לא מן הדין ולא מן הראוי היה כי ראוי אני ומחויב מיתה לפניך והדין היה נותן שתעכב אותה בידך מפני חיובה ואם אתה עשית כחסדך אפ\"ה לי נאה להכיר שאיני ראוי וכדאי להיותי לפניך והנה נפשי מסורה בידך שלא כדרך פקדון אלא אני משיאה אליך כאילו אני חייב מיתה והנני חשוב כמת ובדעתו ובכוונתו יאמר כך בענין הפסוק הזה אלא שיאמר תכף מפני שלא יקטרג מדה\"ד ואל יפתח אדם פיו לשטן (אלהי בך בטחתי) כלומר עם היות שאני מרצוני וחפצי אני מוסר לך נפשי בטחתי בחסדך אשר מעולם שלא תענישני כאולתי ואל אבוש לעולם כי כוונתי לעשות רצונך ואין כוונתי לבגוד בך (יבושו הבוגדים ריקם) כי איני מהם וכתוב בזוהר כי אין קו\"ף במזמור הזה שצריך האדם להיות דומה לקוף שמראה עצמו כמת לפי שעה ואינו מדעת שלימה ואינו יודע בזה אלא הקב\"ה וז\"ש אלהי בך בטחתי (דרכיך ה' הודיעני) כי אם חטאתי לא מדעת עשיתי ולא במרד ומעל כי אם מחוסר ידיעה והשגה והנערות והבחרות הטעוני (חטאות נעורי ופשעי אל תזכור כו') וזה המזמור מסוגל להתפלל בו בעת צרה כשאומר בכוונה ראויה ומפיל שונאיו תחתיו ומציל את נפשו מדינה של גיהנם וזוכה להיות חלקו בג\"ע עם הצדיקים והחסידים ולזה חסרים בו ג' אותיות בו\"ק שהוא בו\"ק גיהנם וכן עולה גיהנם בו\"ק בוקה ומבוקה ומבולקה רמז שניצל מגיהנם המכוין בו גם יש לו ג' אותיות נוספות. א' ב' פעמים (אליך אלהי) פ\"א ב' פעמים (פנה אלי וגו' פדה אלהים) אעפ\"י שאינן סמוכות. רי\"ש ב' פעמים (ראה עניי ראה אויבי) וגו' סימנך פאר רמז שיש לו חלק במקום הפאר והוא ג\"ע והענין שאנו נופלים בו על פנינו להראות כובד ראש והכנעה ויש לנו בושת פנים מהביט אל האלהים אחר שחטאנו ופשענו. ואח\"כ אומר (אבינו מלכנו) ויש בו ד' פעמים א\"מ והם רמז כנגד ד' אותיות של שם הגדול והקדוש ית' להוריד שפע ברכה מכל א' וא' ולחבר כולם כאחד והם מיו\"ד ראשונה של שם עד ה\"א אחרונה א\"מ הא' בחכמה הב' בבינה הג' בת\"ת הד' בעטרה וכל א' מגלה ענינו הדומה לו והיא תפלה חשובה ומפיל השונאים וכל מבקשי רעתינו מהרה יכרתו וראוי לעיין בה כי מצינו שנענה בה ר\"ע אחר ר\"א וענינה לבקש מהש\"י שלא ידקדק אחר מעשינו הרעים ויעשה עמנו צדקה וחסד לוותר לנו חיים וחסד למען שמו הגדול וברוגז רחם יזכור כי הוא ידע יצרנו הרע המתענו ומכשילנו ומעבירנו על מצותיו ועל רצונו וחפצו ואין בנו כל כך עון ואשמה (כי עפר אנחנו לכן עזרנו על דבר כבוד שמך) להצילנו מידו שלא נחטא עוד (וכפר על) כל מה שחטאנו למען שמך. (עוד ראיתי בענין נפילת אפים ע\"ד האמת אחר שבלילה שולטת מדת הדין אשר רגליה יורדת מות והאדם מפקיד נשמתו בידו ובבקר מחזיר נשמתו אליו ומברך לפניו על זה) אח\"כ עוסק במצות ציצית ותפילין קורא הזמירות קורא ק\"ש ומתפלל לפניו ומתודה על חטאתיו אחר זה צריך לאסוף רגליו אל המטה לנפול על פניו ולומר אליך ה' נפשי אשא כלומר בראשונ' נתתיה בפקדון בלבד ליראתי שאינה שלמה כראוי ועתה שעשיתי הטוב בעיניך ויחדתי הדברים העליונים וקיימתי תרי\"ג מצות ברמז המצות שעשיתי ובזה נפשי שלמה בתכלית השלמות הריני מוסרה בידך באהבה שלמה ובזה מעלה עליו כאילו נוטל נשמתו ומסרה על קדושת שמו הגדול ובענין אבינו מלכנו ראיתי כי כוונת הסדור הוא כי אם היות שעשינו הטוב בעיני יוצרנו בסמיכת גאולה לתפלה וקיימנו תרי\"ג מצות ברמז ויחדנו שם אלהינו אפ\"ה אין לנו לתלות בקשתנו בזכותנו אלא ראוי לנו לשאול מצד טובו וחסדו הגדול כמי שלא קדם לו זכות להפיק שאלתו כי כן מצינו באדון הנביאים כדכתיב ביה ואתחנן ל' מתנת חנם וכן אנחנו אומרים חננו ועננו:", + "ואומר אשרי בלחש וצריך לכוין בו כראוי ובפרט בפסוק (פותח את ידיך) כאשר כתבנו ועיקר קריאת המזמור הזה הוא אחר התפלה כי הוא עת רצון לשאול מאת הבורא ית' וית' שאלתינו. ואם הוא יום שני או יום חמישי אומר סליחות ותחנונים והם ימים ראויים לתענית בין לצבור בין ליחיד שהם ימים שבהם עלה משה להר וירד והנה הימים הראשונים שהם מ' שאחר מתן תורה נראה שלא עלה בהם מפני שמסקנת הגמרא היא כרבנן דבשבת ניתנה תורה ויום שני הי' ר\"ח נמצא כשעלה משה למרום שהיה ז' בסיון יום א' היה וכשירד היה י\"ז בתמוז וכפי חשבון זה היה יום ו' כיצד ר\"ח סיון היה יום ב' תמוז ג' וד' נמצא יום ה' י\"ו בתמוז ויום ו' י\"ז בתמוז ואפי' באמצעיים לא ימצא העלייה כ\"א הירידה שעלייה היתה יום שבת והירידה יום ה' ער\"ח אלול שאלול הי' יום ו' לפי החשבון וביום ר\"ח עלה פעם ג' וירד בי\"א בתשרי שנשלמו לו מ' יום בזה מלבד יום העליה ונמצא יום הירידה יום ד' ולכן לא מצאתי זה הטעם נכון מפני זה אבל נראה שיש טעם אחר לדבר שיום ב' רומז לגבורה ובו נברא גיהנם והמחלוקת ולא נאמר בו כי טוב ולכן הוא כבד וקשה וראוי לבקש בו רחמים ויום ה' ג\"כ רומז להו\"ד שהוא דין ויש עוד טעם אחר מפני שבימים האלו בתי דינין יושבים ויש קבוץ בהם לעם לקרוא בתורה בציבור כתקנת מרע\"ה ומפני כבוד התורה העם מתאספים הן לשמוע הן לכבוד וכיון שהם ימים של קבוץ תקנו בהם להתחנן כולם כא' בתחינות וסליחות ולצום בהם באסיפת עם משום ברב עם הדרת מלך ואין לשאול לתחלת דינא פירכא מה ראה על ככה מרע\"ה לתקן קריאת התורה באלו הימים יותר מימים אחרים כי כבר אמרו הטעם משום שלא יצאו ג' ימים בלא תורה וסמכו זה מן המקרא וילכו ג' ימים במדבר ולא מצאו מים ואין מים אלא תורה ולכן תקנו להם כל יום שבת הוא יום כנופיא לכל לקרוא ולדרוש בתורה כל היום שאין להם מלאכ' אחרת לעשות וביום ב' שהוא שלישי לשבת תקן להם קריאה וא\"ת יתקן להם יום ג' שהוא יום השלישי שלא שמעו תורה אבל יום ב' הוא שני לשמיעה שכבר שמעו יום שבת י\"ל שאם היה התקון כך היה לו לתקן יום ו' לקריאה ויום ו' אינו מן הראוי להתעכב מפני הכנת שבת לכן תיקן שיהיו שוים זה עם זה וכמו שקרוב זה לשבת כך זה זה ב' ימים אחר השבת וזה ב' ימים קודם השבת והשבת בנתיים ג' לכולם. וכיון שהימים האלו הם ימי סליחה ותחנונים צריך כל אדם להיות ירא וחרד בהם ומי שיוכל להתענות ויש לו כח יתענה וצדקה יחשב לו כי כן דרך תלמידי חכמים להתענות ב' וה' על חילול השם ועל חורבן הבית והסליחות שתקנו בהם יאמר אותם בכוונה ובלב נשבר ויתחנן לפני אלהיו ית' וית' ימחול ויסלח חטאתיו ועונותיו ויתודה עליהן ועיקר הוידוי שיהיה מלב ומנפש שלא יהיה צועק בפיו חטאתי ולבו בל עמו כי אז ענשו גדול וטוב לו שלא יתודה והוסיף רשע על רשעתו וקללה תחשב לו כי מראה בעצמו שמתעה בדבריו ליודע תעלומות ית' אלא צריך שיכוף ראשו כאגמון וישפיל גאותו ורום ידיו וכל דבר שמוציא מפיו יכוין כפי מה שעבר עליו ויאנח על זה ויבקש מבעל הסליחה יעבור על פשעיו ויקבל תשובתו ובזה יהיה ארכא לשלותו וישתעבד יצרו הרע בהכניע אותו יום אחר יום ויברח ממנו כי לא ימצא מנוח לכף רגליו ויתודה בינו לבין קונו בלחש כל אשר עבר עליו בנערותו ואע\"פ שכבר התודה עליהם פעם או שתים לא יקוץ מלחזור להתודות כי כולי האי ואולי שימחה חטאיו ולא יזכר עוד ויבקש מאת אלהיו יסיר ממנו רוח הטומאה ורוח עועים ולא ישוב עוד לכסלה כי זה הוא עיקר התשובה לשוב מן הדרך הרע ולא לדרוך עליו עוד שלא יהיה כטובל ושרץ בידו ויסיר ממנו לב האבן ויתן בו לב בשר לב טהור ונקי מכל סיג ויראה לו איזה הדרך ישכון אור למצוא חן בעיני אדוניו:", + "ואומר (והוא רחום) וכתב הכלבו טעם לתקנתו ז\"ל עובדא הוה בספינתא דיהודאי דאתא מגלותא דירושלים לאתרא דהוה תמן הגמונא אמר לון מנן עם אתון אמרו ליה מעמא דיהודאי אמר להון אי מיהודאי אתון בעינא למנסה לכון כמא דמנסו חנניה מישאל ועזריה בגו אתון נורא יקידתא אמרו ליה הב לנא זמן תלתין יומין יהב לון זמן יתבו בתעניתא וכל יומא מאי דחזו בחלמא הוו משתעי באפי קהלא כד בעו למשלם תלתין יומין הוה תמן חד סבא דדחיל חטאין ולא הוה חכים כולי האי אמר להו אנא חזינא בחלמא דאקרו לי חד פסוק דהוה כתיב ביה תרין כי ותלתא לא ולא ידענא מאי האי אמר ליה חד סבא חכימא לחדא האי קרא ודאי דאהני לך מן שמיא כי תעבור במים אתך אני ובנהרות לא ישטפוך כי תלך במו אש לא תכוה ולהבה לא תבער בך את ודאי תיעול בנורא ותשתזיב דהא ודאי מן שמיא אתרחיש ניסא עבדו בטעם הגמונא נורא רבתא לחדא ועלה ההוא סבא דחלם ההוא חלמא בגו נורא ואיתפליג אישתא לתלתא חלקין ואחזו דעל בגויה תלתא צדיקי לקבולי אנפי דהנהו סבא והנהו תלתא סבא כן שבחו ואמרו (והוא רחום) וכו' קדמאה אמר עד אנא מלך רחום וחנון כו' תנינא אמר עד אין כמוך כו' תליתאה אמר מתמן והלאה ובכולהו מתחילין ברחום ומסיימין ברחום ותקנוהו לאמר בשני ובחמישי שהוא יומא דדינא עכ\"ל ויש מי שאומר אותו מעומד וכן ראוי להיותו שבח הגון ומהודר:" + ], + "Kavanah of Hallel": [ + "ואם הוא ר\"ח יקרא את ההלל אחר שמ\"ע וקריאתו אינו אלא מנהג משום שמחת היום וטעם שמחת היום שהוא י\"ט ללבנה שנתחדש אורה וצריכין אנו לשמוח בשמחת' שישראל מונין ללבנה ובשלומה יהי' לנו שלום וע\"ז הנוהג שלא לעשות בו מלאכה הוי מנהג ואין לבטל אותו על שום דבר בעולם כ\"א ע\"צ הדוחק והאונס ובהתרה וכן הנשים הנוהגות שלא לעשות מלאכה בר\"ח שכר טוב יש להן על מנהגן ואין להן לבטל אותו וכמו כך הלובש בגדים מעולים ויפים משל חול בר\"ח נראה שראוי לחוש למנהג וצריך להחזיק בו. וכן הנוהג להרבות בו בסעודה יותר מבחול מן הטעם שכתבנו. והכל לפי הכוונה א' המרבה וא' הממעיט וכו':", + "ומוציאין ס\"ת בב' ובה' מן הטעם שכתבנו. וכתב הזוהר כשפותחין ההיכל ומוציאין ס\"ת יאמ' בריך יהא שמיה דמרי עלמא בריך כתרך ואתרך יהא רעותך עם עמך ישראל לעלם ופורקן ימינך אחזי לעמך בבנין בית מקדשך וקבל צלותנא ברחמי יהא רעוא קדמך דתוריך לנא חיין בטיבו ולהוי אנא פלוני עבדך עני ודך פקידא בגו צדיקיא למרחמי עלי ולמיטר יתי וית כל דילי וית כל די לעמך ישראל את הוא זן לכולא את הוא מפרנס לכולא את הוא שליט על כולא את הוא דשליט על מלכיא ומלכותא דילך הוא אנא עבדא דקודשא בריך הוא דסגידנא קמיה ומקמי אוריתיה לא על אנש רחיצנא ולא על בר אלהין סמיכנא אלא באלהא דשמיא דהוא אלהא קשוט ומסגי למעבד טבוון סגיאן וקשוט ביה אנא רחיץ ולשמיה יקירא קדישא אנא אימר תושבחן יהא רעוא קדמך דתשלים משאלין דלבאי ולבא דכל עמך בית ישראל לטב לחיים ולשלם עד כאן:", + "וכשמגביהין הס\"ת יביטו כל העם בו וישתחוו איש ממקומו אל מול התורה תמימה וכל אחד יתפלל ויתחנן לפני אלהיו כפי כחו ויאמר תורת ה' תמימה וכו' עד צדקו יחדיו ואם לא אמר בריך שמיה בשעת הוצאת ס\"ת יאמר אותו כשפותחין אותו לפני העם. וכן ראיתי רבים שאומרים אותו באותה שעה: וכשקורין הקורא לעלות לקרות יעקור במהרה ממקומו ויעמוד בזריזות ואזירות חיל ויעלה לקרות ויעמוד לפני ס\"ת באימה ויראה ויאמר (ברכו את ה') בקול רם כדי שישמעו הכל ויענו וכן הברכה בקול רם ויברך ברכת התורה בכוונה גדולה ובקול רם שישמעו כל העם ויודה וישבח לאדון הכל ששם חלקו וגורלו בדברי התורה הזאת והטיב עמנו מכל אומה ולשון שבעולם ובחר בנו להיות לו לעם נחלה וסגולה והנחילנו תורתו הקדושה כלי חמדתו ושעשועיו אשר עיניו ולבו בה ובה ברא כל העולמות כולם ובזכות קריאתה וקיומה מתקיימין כל צבאות מעלה ומטה ואלמלא קריאתה ושמירת מצותיה לא היה העולם נברא ואחר שנברא לא מתקיים כדכתיב אם לא בריתי יומם ולילה וכו'. והוא הברית שנאמר בו והגית בו יומם ולילה. חוקות שמים וארץ לא שמתי וחקות שמים וארץ הם מהלך הגלגלים והנהגתם וטבע המוטבע ברצון הבורא י\"ו וכן שאר כל הנבראים אשר בראו בארץ לא ישנו מנהגם וטבעם וכל זה מצד התורה אשר קבלו ישראל ועוסקים בה בין רב למעט ואפי' יהיה א' שעוסק בתורה כראוי הוא מקיים את העולם ועליו נאמר וצדיק יסוד עולם ועל זה ראוי לכל בן דעת להודות ולשבח בשעה שמברך בה\"ת הן בשחר הן על ס\"ת ויקרא קריאתו מלה במלה בכוונה ורעדה בכל לבו ובכל נפשו ואם דרך החזן להקרות את הכל יניח לחזן לקרות ולא יגביה העולה קול מקול החזן אלא יחתוך התיבה בשפתיו כקורא את שמע בלחש: וכשעומד בקריאתו על השם הגדול שם בן ד' אותיות ירתיח עצמו מאימתו ופחדו וירגיש את כל אבריו לקדושת ה' שנכתב שם בקדושה ובטהרה ויוציא בשפתיו שם אדנ\"י ויכוין בהוי' לכוין שניהם כאחד כענין כוונתו בתפלתו ובברכותיו:" + ], + "Reading of the Torah": [ + "וכשמתחיל הקורא לקרות אזני כל העם אל סה\"ת ואל הברכות לענות אמן וידוע הוא לכל כי התורה היא מקור כל הברכות והשלום והחיים לכל העולמות כולם בכלל ובפרט והנוטה אזנו לשמוע אל דבריה ולקיים אותה מקרב אליו הברכה והחיים והשלום והטוב ומכבד את התורה כלי חמדת הקב\"ה ומקדש שם שמים והאוטם אזנו משמוע מרחיק כל הטוב הנזכר וגם תפלתו תועבה וטוב לו שלא נברא והוא מכלל כל המחלל את התורה גופו מחולל על הבריות כי אין לך חילול גדול מזה ואת דבר ה' בזה ולא יאמר אלו הדברים כבר שמעתי אותם וידעתים אין לי בהם שום חדוש כי כל ענין מענייני התורה הוא גדול ונורא והתורה כולה שמותיו של הקב\"ה ויש תועלת בהם אם לקרותם או לשומעם ואפילו לעסוק בדברי תורה או בעסק מצוה אין לעסוק בזמן ההוא כי אין למוד ועסק גדול מזה לשמוע בעת הזאת אשר נשמעים דבריה בתוך קהל ועדה מישראל הרי היא כנתינת' מסיני וכ\"א צריך שיירא את נפשו ויקדש את עצמו בעת הזאת לשבת במורא ופחד לשמוע ולקבל את כל דברי התורה הזאת אבל בין גברא לגברא יכול לעסוק בתלמודו בינו לבין עצמו ולא יודע לרבים שלא יקלו בכך וידמו מילתא למילתא: וכל הזוכה לקרוא בתורה ביותר גדול שכרו כי כן אמרו כי הקורא מן העולין ד' פסוקים הרי זה משובח מפני שזכה יותר מחבירו להביט בה פסוק א' וכ\"ש הקורא יותר כי שכרו גדול בתנאי שיהיה לבו ונפשו עם קריאתו כאשר כתבתי שיהיה לשמור לעשות ולקיים כי זה כל האדם:", + "ואחר הקריאה יאמר קדיש ויענו אותה בכוונה שלמה כי עניית הקדיש אחר הקריאה והלמוד הוא מעולה ביותר שמתקדש השם הגדול בקריא' התורה ובזכותה יקרב קץ פדותנו וימהר לגאלנו ויהי' השם שלם במהרה בימינו:" + ], + "Order of Ashrei and Uva LeTzion": [ + "ואחר הקדיש יאמר אשרי בכוונה מלה במלה כאשר כתבנו ואם הוא מרביץ תורה לרבים ודרכו לומר להם פסקי הלכות יאמר להם הדברים בנועם ובטעם וקצור נמרץ ולא יאריך דבריו כי השומע יחדל כי מי ששומע דברים רבים וסלת נקי מעט הוא קץ בהם ואין בו השגה להבחין הדברים ולצרף וללבן הטוב והמובחר ושכלו מתבלבל ואינו נשאר עמו לא זה ולא אותו ומה בצע בכל הטורח אחר שאינו עושה פרי טוב לכן טוב שיקח הדין כאשר הוא ויאמר אותו להם והם ישמעו ויקבלו. וכל המפלפל בפסקו בשעה שאומר לרבים נראה לו שחשב לזכות ולא זכה אדרבה חטא בא על ידו כי אחר שרוב עמי הארץ אין מבינים בפלפול מסיחין דעתן ועוסקין בשיחה בטלה בקלות ראש ונענשין על ידו וראוי לו להתרחק מזה וכיוצא ומטעם זה צריך שיעמוד במקום שיוכלו כל העם לשמוע אליו ויטו את אזנם להקשיב את דבריו דאי לאו הכי הרי האחרים שאינם שומעין אין להם מה לעשות ועוסקים בשיחת חולין ובדברים של בטלה וגורם רעה לעצמם והחכם עיניו בראשו לשקול כל הענינים כלם ולא יצא מתחת ידו דבר של תקלה לא מעט ולא הרבה ואח\"כ יאמר (למנצח מזמור לדוד יענך ה' ביום צרה) וזה המזמור מסוגל עת צרה ואיתא במדרש תילים כי יש בו תשעה פסוקים כנגד ט' חדשי העבור ושבעים תיבות כנגד שבעים צירי יולדה שאינה יולדת אלא לאחר שבעים קול וכתוב בספר תולעת יעקב הטעם מפני שהמפתח של חיה לפנים מע' מדריגות ובכל קול וקול יורדת המפתח מדריגה א ובפחות מע' אינה יולדת ואע\"פ שאנו רואים שיש אשה שיושבת על המשבר ותכף אחר ד' וה' קולות יולדת אפשר לומר שכל צער שיבא לה מאיזה ציר או חבל והיא מרגשת בו ונרתעת אע\"פ שלא תתן קול עליו ואע\"פ שיהיה קודם ישיבתה על המשבר נחשב מחשבון הקולות ואם יש אשה שתצעק יותר מהע' קולות הכל תלוי ברצונו ית' ובאלו הט' פסוקים יש בהם י\"ש אותיות כנגד י\"ש עולמות הגנוזים בחכמה העליונה ורמוז בו בר\"ת ד' פעמים יב\"ק יענך ה' ביום צרה ישגבך בגי' יב\"ק קדשו בגבורות ישע ואנחנו קמנו ונתעודד. יעננו ביום קראנו: ואומר ובא לציון וענין קדושה זאת היא דבר גדול להוסיף קדושה על קדושתן של ישראל והיא נקראת תוספת קדושה ואין ראוי לשום בר ישראל לבטל אותה כלל ועיקר: ואין לצאת מבהכ\"נ עד שיאמר ש\"ץ סדר קדושה ויאמר עמו מלה במלה כי אין רשות ליחיד לומר כי אם תרגום הקדושה אבל הלשון הקדש אינו יכול כי אם בניגון כקורא בתורה. וכן איתא בזוהר פ' תרומה וכן אותה של יוצר אין ראוי ליחיד לאומרה כאשר כתבנו וסימנך שנים מקרא וא' תרגום כל דבר שהוא מקרא צריך רבים והתרגום א' וכל עניני התפלה כלם במספר במשקל ואין לשנות המטבע שטבעו בהם להתחכם עליהם ולא להוסיף ולא לגרוע ואין להקל בהם כלל. וגומר הענין ואומר (ברוך אלהינו וכו' יהי רצון) והוא תפלה מפוארה שאנו מודים ומשבחים למי שהבדילנו מן התועים ונתן לנו תורתו ומצותיו לזכות בהם לחיי העוה\"ב ולעשות רצונו למצוא חן בעיניו ונ\"ל שתקנו התפלה הזאת במקום הזה אחר סדר קדושה מפני שהיא סוף התפלה וגמרה כי אחר זה אין עוד ענין אחר מתקוני התפלה וכן אנו אומרים עליה תתקבל צלותנא וכיון שהוא סוף התפלה וגמר הענין ראוי לנו להודות ולשבח למי שזכנו לעמוד לפניו להיותנו חלקו ונחלתו עמו צאן מרעיתו ואנו מתפללים אליו והוא עונה אותנו כדכתיב כי מי גוי גדול אשר לו אלהים וכו' בכל קראינו אליו ועוד מצורף לזה שהוא זמן סילוק התפילין ואנו מתפללין לאל יתברך וית' שנשמור חקיו ומצותיו בעה\"ז כמו שזכינו לשמור מצות האלו ציצית ותפילין ותפלה כן יה\"ר מלפניו שנזכה לשמור ולקיים מצותיו וחוקיו ומשפטיו לזכות באמצעות זה לחיי העוה\"ב וזה דומה לתפלת בני מערבא שהיו מברכין על סלוק התפילין לשמור חקיו. וכן ראיתי מדקדקין כשמגיעים (יה\"ר מלפניך שנשמור חקיך) מתחילין להסיר הרצועה מעל יד וממתיני' עד שיאמר שליח צבור תתקבל ומסירים תפלה של ראש: אבל לי נראה שאין ראוי למדקדק להסיר התפילין והטלית כ\"א אחר ברכו ועלינו לשבח שהוא שבח גדול וחשוב וראוי לאומרו בטלית ותפילין ויאמר (תפלה לדוד הטה ה' אזנך ענני וכו') והוא מזמור מיוחד להתחנן בו שישמע האל ית' וית' תפלתנו ולכן תקנו אותו אחר התפלה וצריך האדם ליזהר בו ולא יקל להניחו ולא יקרא אותו ואדרבא ראוי לקרוא אותו מלה במלה ולהתחנן לאל ית' וית' יקבל תפלתו וישפוך לפניו שיחו. ומפני שקריאתו מראה צער ושברון לב לזה תקנו שלא לאומרו בזמן שמחה דכתיב (ביום צרתי אקראך כי תענני) ומתחילין (בית יעקב לכו ונלכה) והוא ג\"כ מענין שיקבל האל תפלתנו כי אין לנו מושיע מבלעדיו ויהיו דברינו אשר התחננו לפניו קרובים אליו כמו דכתיב כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו ויאמר (שיר המעלות לדוד לולי ה' שהיה לנו) והענין להורות שכבר קבל תפלתנו כמה פעמים והושיענו מיד צרינו וקמינו ולא נתננו טרף לשניהם ואין אנו כופין בטובתו חלילה:", + "ויאמר השיר שהיו הלוים אומרים על הדוכן והוא כדי לזכור חורבן בית המקדש ולדאג על זה ולבקש מאת אלהינו שיחזיר עטרה ליושנה ויחדש ימינו כקדם ונקריב לפניו קרבנות חובותינו:", + "וראיתי מנהג שאומרים בפירוש השיר שהלוים אומרים בבית המקדש ביום א' לדוד מזמור וכו' וכן מתחילין בשאר ימי השבוע והוא כדי להזכיר חורבן הבית כדי לדאוג עליו:" + ], + "Order of Kaveh": [ + "ויאמר (אין כאלהינו אין כאדונינו אין כמלכנו אין כמושיענו) והוא שבח ראוי לדקדק בו ולאומרו מלה במלה. ויש ד' פעמים בכל ענין וענין לרמוז לשם בן ד' כל אחת במקומו המיוחד כענין ד' פרשיות של תפלין וכן כל ענין וענין ראוי לכוין כפי מקומו וכפי ענינו הן בענין א' הד' הן בענינים כולם כל אחד ואחד למעלה מחבירו והכל ענין א' והולך למקום א' ליחד שם אלהינו ית' שמו אשריו ואשרי חלקו של הזוכה לכך בכל יום ויום: ויאמר מעשה הקטרת כלל ואח\"כ פרט בתחלה אומר הפסוקים כאשר הם כתובים בתורה. וצריך לומר אותם בניגון ובטעמים ואח\"כ מפרט ענין פטימתו כאשר מבואר בגמ' בכריתות בפרקא קמא:", + "וצריך שיאמר כל עניניו כלם ולא יחסר אפי' א' מהם כמו שצריך שלא יחסר המפטם א' מכל הסמנים כי קריאתו תעלה לנו במקום הקרבתו. וענין הקטרת הוא ענין גדול כאשר כתבנו למעלה והוא אשר מקשר העולמות כלם בשמו כי קשר הוא בלשון הקדש וקטר בל' תרגום והוא מבטל המות ועוצר המגפה ומסלק רוח רעה וכל המקטריגים מכל העולם כאשר כתוב בזוהר במקומות רבים ולכן ראוי לכל בעל נפש להשתדל בכל עז לאומרה בכ\"י פעמים בבקר ובערב ולכוין בו מלה במלה ותעלה שיח שפתותינו במקום קרבנותינו וגורם לנו ברכה והצלחה והרוחה בכל מעשה ומשלח ידינו ומעשיר ואינו בא לידי עניות הזהיר בו כאשר מצינו בכהנים המקטירים אותו שכל כהן שזכה בו פעם א' לא הוצרך להקטיר בו פעם אחרת מפני שנתברך במעשה ידיו והיו הכהנים שלא זכו בו מעולם מפיסים בו כדי לזכות בהקטרתו להתברך בהרוחת מזונותיהם וכן יהיה הענין למי שמדקדק בקריאתו בכל יום כראוי בבקר ובערב יזכה להרוחת מזונותיו בלי ספק. וענין הנוסח של פטימתו לא נמצא בגמרא במקום אחד אלא מפוזר ומפורד א\"כ אין אנו הולכין אלא אחר פרט מעשיו. כיצד היו עושין ואפ\"י שנוסיף בו מעט אין לחוש ולכן נראה לי הנוסח כך: תנו רבנן פטום הקטורת היתה נעשת שלש מאות וששים ושמונה מנים שלש מאות וששים וחמשה כמנין ימות החמה מנה לכל יום פרס בשחרית ופרס בין הערבים ושלשה מנים היתרין מחזירן אותן ערב יום הכפורי' למכתשת לקיים בהן מצות דקה מן הדקה וכהן גדול מכניס מהם מלא חפניו ביום הכפורים להקטיר בבית קדשי הקדשים ואחד עשר סממנים היו בה: ואלו הן הצרי והצפורן החלבנה והלבונה משקל שבעים שבעים מנה מור וקציעה שבולת נרד וכרכום משקל ששה עשר ששה עשר מנה. הקושט שנים עשר וקלופה שלשה וקנמון תשעה בורית כרשינה תשעה קבין. יין קפריסין סאין תלתא וקבין תלתא. ואם לא מצא יין קפריסין מביא חמר חיור עתיק. מלח סדומית רובע הקב מעלה עשן כל שהוא. רבי נתן אומר אף כפת הירדן כל שהוא ואם נתן בה דבש פסלה ואם חסר אחת מכל סמניה חייב מיתה: רבן שמעון בן גמליאל אומ' הצרי אינו אלא שרף הנוטף מעצי הקטף. בורית כרשינה למה היא באה כדי ליפות בה את הצפורן כדי שתהא נאה יין קפריסין למה הוא בא כדי לשרות בו את הציפורן מפני שהיא עזה. והלא מי רגלים יפין לה אלא שאין מכניסין מי רגלים בעזרה מפני הכבוד. תניא ר' נתן אומר כשהוא שוחק אומר הדק היטב היטב הדק מפני שהקול יפה לבשמים פטמה לחצאין כשרה לשליש ולרביע לא שמענו אמר ר' יהודה זה הכלל אם כמדתה כשרה לחצאין ואם חסר אחת מכל סמניה חייב מיתה: תניא בר קפרא אומר אחת לששים או לשבעים שנה היתה באה של שירים לחצאין ועוד תני בר קפרא אלו היה נותן בה קורטוב של דבש אין אדם יכול לעמוד מפני ריחה ולמה אין מערבין בה דבש מפני שהתורה אמרה כי כל שאור וכל דבש לא תקטירו ממנו אשה לה'. ה' צבאות וכו' ה' צבאות אשרי וכו' ה' הושיעה המלך יעננו ביום קראנו השיבנו ה' אליך וכו' תנא דבי אליהו וכו':", + "ויאמר קדיש עד לעילא ויתפלל (על ישראל ועל רבנן) דיהא (להון שלמא חינא וחיסדא ורחמי) כדי שיוכלו בתורה כרצונו וחפצו וזה נקרא בגמרא קדיש דרבנן והוא קדיש דאגדתא ועונה אחריו (אמן) ואומר (ברכו) ואע\"פ שמקומו קודם הברכות ולא אחריה כיון שאפשר שנתאחר א' מן הקהל ולא שמע ברכו ראוי להחזיר ולאומרו כדי שיענו כולם (ברוך ה' המבורך לעולם ועד) ואע\"פ שאותו האחר כבר בירך ברכותיו אפ\"ה יש לו תועלת בענייתו כי לא תהא ברכת הדיוט קלה בעיניך וכבר כתבנו מה שצריך לכוין בענייתו. והוא מוריד שפע וברכה למקור הברכות כדי שיתברכו כל העולמות כולם והוא ענין גדול והמשכיל יבין:" + ], + "Kavanah of Aleinu": [ + "ויאמר (עלינו לשבח) וצריך לאומרו מעומד (עלינו בגי' ומעומד) וצריך לאומרו בכוונה גדולה ויש בו כמה סודות ורמזים וכחו גדול ויש מדקדקין שאומרים אותו בכל יום ז' פעמים בין ביום בין בלילה ז\"פ ביושר וז\"פ למפרע פעם ישר ופעם למפרע שמתחילין (עוד אין מתחת הארץ ועל וכו') ויהושע תיקן זה השבח הגדול כשכבש את יריחו ואמרו ז\"פ ישר והפוך ובו הפיל ז' חומות שהיו ליריחו והוא מסוגל לכל דבר וענין מצרה וצוקה שלא תבא ולא תהיה לומר אותו ישר והפוך. ושם יהושע רמז בו בתחלת ענינים ומרוב ענותנותו לא רמז שמו שלם כי אם הושע ולא חתמו כסדרו אלא למפרע באופן זה ע של עלינו ש שלא שמנו ו ואנחנו משתחוים כו' ה הוא אלהינו וכו' וצריך לכוין בו קבלת עול מלכות שמים ויחודו ואלהותו וכמו שיש בפסוק שמע ישראל ע' רבתי וד' רבתי ע של שמע ד של אחד לרמוז שצריך להעיד על יחודו ית' וית'. כן רמוז בשבח הזה שמתחיל בעי\"ן ומסיים בדלי\"ת (עלינו לשבח וכו' אין עוד) ואח\"כ יאמר (על כן נקוה לך ה' אלהינו) שהוא מענין מלכיות להמליך יוצרנו עלינו והוא קרוב לשבח שבעלינו לשבח ורמוזה בו ג\"כ ע\"ד שמתחיל בעי\"ן (על כן כו') ומסיים בדלי\"ת (ולעולמי עד תמלוך בכבוד) ורמוז בתחילת תיבותיו ע' כ' ן' על כן נקוה ואפשר שהוא כשהצדיק עליו את הדין וידע שחטא ואמר בתפלתו (שמהרה יעביר גלולים מן הארץ להפנות אליך כל רשעי ארץ) והענין הוא שיסיר לב האבן מבשרנו אשר הוא מתענו ומכשילנו מעבודת האל ית' וית' ויבא זמן שכולם יכירו וידעו את ה' ומלאה הארץ דעה את ה' ויתן בנו לב בשר שלא נשוב עוד לכסלה ולמכשול עון וקבל עליו עול מלכות שמים קודם מיתתו ולכן אמר לו יהושע שבאותה מיתה נתכפרו כל עונותיו וזכה לעוה\"ב כדכתיב יעכרך ה' היום הזה היום הזה אתה עכור ואין אתה עכור לעוה\"ב אח\"כ ישהא מעט קודם שיצא:", + "ולעולם ישתדל לבא מן הראשונים ולצאת מן האחרונים ואם יכול להתעכב עד שלא ישארו י' בב\"ה טוב לו שלא גרם הוא להרוס הבנין להסתלק השכינה שהרי נתעכב עד שלא נשאר מקום לשכינה לנוח ועוד כי הישיבה בב\"ה היא מצוה בפני עצמה כדכתיב אשרי יושבי ביתך ואומר ישבו ישרים את פניך ומכאן סמכו שצריך האדם לשהות שעה אחת קודם התפלה ושעה אחת אחר התפלה (אשרי יושבי ביתך) לקודם התפלה כמ\"ש (עוד יהללוך סלה) לאחר התפלה ושם הוא אומר (צדיקים יודו לשמך) ואח\"כ (ישבו ישרים את פניך) ועכשיו בעונותינו שאין אנו מתעכבים שעה לפחות נקדים מן הקודמים ונתאחר מן המאוחרים (נ\"ל שמה שצוה ר\"י לבניו קדימו וחשיכו לבי כנישתא הוא ג\"כ רמז למה שיהיו מן הקודמים ומן המחשיכים ובזה תוריכו יומין) וכשיוצא אומר (ה' נחני בצדקתך למען שוררי כו') ובפסוקים כיוצא בו לבקש מאת האל י\"ו שידריך אותו בדרך ישר לא יכשל בה וכשיוצא מב\"ה אל יפסיע פסיעה גסה שנראה שישיבתה היה עליו למשא ולכן בורח ממנו וממהר לצאת אלא יצא בהכנעה וכובד ראש מתחנן לפני אלהיו שלא תשוב תפלתו ריקם:", + "ומה טוב ומה נעים לחבר ת\"ת עם תפלה שיזכה להתהנות מזיו השכינה כדכתיב ילכו מחיל אל חיל יראה אל אלהים בציון ואם קובע שם במקום התפלה לא יפסיד מפני זה כי אע\"פ שאין שכר הליכה בידו יש בידו שכר לחבר שניהם כא' בלי פירוד ובלי היסח דעת וזה טוב מאד ואם זמן הקביעות נמשך הרבה ולבו חלש ואינו יכול מפני חולשתו ללמוד כראוי טוב לו שיטעום דבר קודם שילך לישב את לבו ולהכין אותו ומצרכי הלימוד נקרא כל זמן שאינו עושה אותו הדבר לתענוג כי אם לחזק את לבו ובפרט אם הוא חלוש וירא מאיזה חולי אם מתעכב הרבה שודאי עבירה היא בידו אם אינו אוכל ומחזיק איבריו כי מצוה גדולה היא על האדם לבקש דרך להברות את גופו שיהיה חזק ובריא בלימוד התורה ובעשיית המצות באיזה צד שיהיה ואע\"פ שיש בו צד ביטול תורה או תפלה כי לא נתנו המצות שימית אדם עצמו ויסתלק מן העולם בחצי ימיו כי מה בצע להרויח ק' מצות ולהפסיד אלף או אלפים חלילה למאמין זה והוא חסיד שוטה ומאבד עצמו במה שלא צותה עליו התורה ולא מבעיא שאין לו שכר אלא אדרבא עתיד ליתן את הדין אחר שצותה עליו התורה וחי בהם ולא שימות בהם השמר לך ושמור נפשך ונשמרתם מאד לנפשותיכם וכמה ענינים כאלו הרי שהוזהר על זה שישמור בריאותו בענין שיהיה בריא וחזק שיוכל לחיות על פני האדמה לעסוק בתורה ולקיים המצות ובכלל זה המתענה הרבה ולבו חלש ואין בו כח לעמוד ומבטל למודו ותורתו עבירה תחשב לו ולא למצוה ואם מפני שרוצה לחזור בתשובה מעונותיו ומוכרח לו לענות נפשו לא יעשה בענין שיתקיים מצוה א' של תשובה ויבטל למוד התורה ששקולה כנגד כל המצות אלא יעשם בענין שזה וזה וזה יתקיים בידו ולא יאכל למלא בטנו אלא דבר מועט שישיב נפשו ויוכל רוחו לעמוד עמו ולא יבטל למודו ותורתו. ומה שאמרו ז\"ל זאת התורה אדם כי ימות באהל אין התורה מתקיימת אלא במי שממית עצמו עליה אין הכוונה לומר שיסגף עצמו עליה עד שיגרום לו המות חלילה אלא ר\"ל שלא תתקיים התורה במי שרודף אחר תענוגי העולם ואחר חמדותיו כי ברדפו אחר זה ודאי לא ירדוף אחר דקדוקי התורה וכלליה ופרטיה אלא במי מתקיימת ומצאה לה מנוח במי שממית עצמו ר\"ל שאין רודף אחר המותרות אלא אוכל לשובע נפשו בענין שיוכל עמוד ומסתפק בהכרחי וענין כזה מיתה איקרי לגבי שאר בני אדם ההולכים בחשך ורודפים אחר התאות והתענוגים ולא מפני זה מקרב לו מיתה אלא אדרבא יהיה כל ימיו בריא וחזק שאינו מטריח את גופו במאכל ובמשתה רב וז\"ש התנא זלה\"ה כך היא דרכה של תורה פת במלח תאכל ומים במשורה תשתה כלומר אין לך לרדוף אחר המותרות ואחר דבר שאינו מצוי להשיג כי אם דבר נקל אשר הוא מצוי לך בכל שעה ודבר נקל שאינו מכביד עליך ומטריד שכלך ומלח הוא כל דבר של טעם ללפת בו את הפת יהיה מה שיהיה דבר נקל ומים במשורה שלא ישתה מים למלאת בטנו להכביד עליו וזה יהיה לו בהכרח כיון שאינו אוכל הרבה לא ישתה הרבה וכיון שאינו שותה הרבה לא יכבד עליו ויוכל לעסוק בתורה כרצונו ומ\"ש וחיי צער תחיה לא שיצער עצמו לסגף גופו בענין שיבא לידי חולי אלא הצער שמצער עצמו הוא שנפשו מתאוה לאכול ולשתות בתענוגות בני אדם והוא מצער עצמו למעט תאותו מזה אבל לא מכל וכל חלילה מן הטעם שכתבתי ובעל שכל כשיראה הענינים האלו יראה שהם נוחים למבין וישרים למוצאי דעת תדע שהרי מן המצות החמורות שיש לנו בתורתנו הקדושה היא שמירת שבת ומי שמשמר שבת א' כהלכתו זוכה לכמה ענינים ואפ\"ה הקלו כך בשמירתה לענין פקוח נפש ולא בלבד על ודאי פקוח אלא על ספק ולא על ספק של ישראל ודאי אלא אפי' על ספק ישראל ספק גוי ואפי' על חיי שעה הקפידו ובטלו שמירתה והרי הדברים ק\"ו ומה אם על המצוה חמורה שהיא לפנינו והיא מצות ל\"ת ומן החמורות שיש בה כרת וסקילה אין אנו חוששין לבטולה כדי להרויח שמור מצות אחרות כ\"ש וכ\"ש כשאין עבירה לפנינו ויש צד חולי או חשש חולי שראוי לשמור עצמו בשב ואל תעשה והענין הזה פשוט הוא אצלי אע\"פ שאיני מקל בו כל כך לעצמי:" + ], + "Order of Torah Study": [ + "וישב ללמוד כל אחד כפי ערכו וכפי השגתו אם מקרא מקרא ואם משנה משנה ואם גמרא גמרא כי אין שעה ראויה ורצויה להבין ולהורות כי אם מחצות לילה עד הבקר ומהבקר עד חצות היום קוד' שיאכל כי האברי' נחים ושקטים והשכל מופנה מכל עסקיו ואין מי שיטריד אותו ויוכל להשכיל בעניני הדת כל אחד כפי ערכו והשגתו: וכשפותח בלימוד יתפלל לפני אלהיו תחלה שלא יארע דבר תקלה על ידו ולא יטה שכלו מדרך הטובה והישרה כדי שיבא להבין ולהורות על הטהור טמא ועל הטמא טהור וכן כיוצא בזה וכן אם הוא לומד אחרים שלא יכשלו בהבנ' דבריו ויבינו הפך כוונתו וזהו נוסח התפלה:", + "יהי רצון מלפניך ה' אלהי ואלהי אבותי שלא יארע דבר תקלה על ידינו ולא נכשל בדבר הלכה וישמחו בנו חברינו ולא נאמר על טהור טמא ועל טמא טהור ולא על מותר אסור ועל אסור מותר ולא על פסול כשר ולא על כשר פסול ולא יכשלו חברינו בדבר הלכה ונשמח בהם כי ה' יתן חכמה מפיו דעת ותבונה גל עיני ואביטה נפלאות מתורתך תודיעני אורח חיים שובע שמחות את פניך נעימות בימינך נצח:", + "ויתחיל בלמודו בנחת לאט מלה במלה כדי שלא יטה מדרך הישר ויוכל לכוין אל האמת כי לא נמצא הטעות והשגיאה כי אם בשביל שאינו מדקדק בדבריו וקורא במרוצה ואינו שוקע בעיונו אלא מתרצה ברצי כסף המובן בתחילת העיון ובזה אפשר לטעות שאין הכוונה כך אבל המעמיק משיג כוונת הענין ומגיע אל התכלית ותמצית הענין ה\"ז דומה לסוחט אשכול של ענבים בראשי אצבעותיו ויוצא מה שיוצא ומשליך השאר כי נמצא כל מה שמוציא הוא הטפל של האשכול והמוהל של ענבים אבל עיקרם ותמצותם נשאר עדיין בתוכה ומי גרם לו זה העצלות ומיעוט השתדלות לסחוט בכח בכל ידו ואם אין כח בידו היה לו לדרוך ברגלו עד שיצא ממנו המבוקש ואותו יין ודאי יהיה טוב ומתוק מדבש ויוכל להתקיים כראוי וישמח אלהים ואנשים מה שאין כן בעצל שחושב להוציא יין והוציא המים בלבד ומוציא שם רע על הענבים שיינם אינו מתוק ולא חזק ומעשיו הם שגרמו שלא ידע דרך סחיטת הענבים כיצד נעשה ומפני זה לא הועילו מעשיו כן דרך הלומ' שיש הפרש רב ועצו' בין המעמיק לקורא על פני המים כי זה מוציא לאור מבוקשו ומוציא לאור משפטו להבין ולהורות חק ומשפט ותעלומה יוציא אור וטועם טעם הענין מדבש ונופת צופים מה שאין כן בקורא כאגרת כי הלך בחשך ואומר לכל סכל הוא והימים והשנים חולפים ובאים ולא ימצא אתו לא שכל ולא יושר להוציא דבר מאפלה לאורה ולמוד על עקרון של דברים להשיג הכוונה האמיתית שלא יכשל בה וזה היה המנהג שנהגו לקבוע ישיבות לפלפל בהם סוגיות ודבורים קשים אע\"ג שנראה כאבוד זמן אחר שאין מוציאין ממנו לא דין ולא משפט מפני הענין שאמרנו כדי ללמוד להישיר השכל כדי שידע להעמיק הענינים כאשר יבואו לידו כדי שיוציא לאור משפטו ומי שלומד בענין אחר נצלל במים אדירים והעלה חרס בידו ומוציא שם רע על חמדת התורה הקדושה והעמוקה כי נראה לו שאין ענין התורה כי אם אותו דרש שעולה בדעתו בתחלת עיונו והוא הפשט הדומה למלבוש החיצון שנותן האדם על בגדיו החשובים כדי שלא יתלכלכו ולא יראו לכל כי עיקר התורה סודותיה ורמזיה הנסתרים והעמוקים הם נעלמים מעיני הכל בתחילת העיון עד שמי שיש לו שכל יטה שכמו לסבול הטורח והמשא לעיין יום אחר יום עד שיגלה הענין אשר הוא מבקש מהמקום ב\"ה בראותו טוב כוונתו לידע ולהבין מגלה לו את חפציו הכל לפי מה שהוא אדם ועל זה נאמר תפוחי זהב במשכיות כסף כי התפוח הוא זהב מופז חשוב בתכלית אבל הוא מנוקד ומצויר במשכיות כסף כדי לחפות עליו ושלא יראה חשיבתו לכל ואינו מתגלה לכל אלא חורין וסדקין שיש מן הכסף אל הזהב ומתגלה אליו כל אשר חפץ אחר העיון והעסק בה ואחר עמל וטורח כי צריך דבקות השכל וראות העינים היטב ומשלו משל לזה לבת מלכים שהיא נתונה בתוך המגדל סוגרת ומסוגרת ואין איש אתה בבית כי אם הנערות הראויות לתת לה המשמשות לפניה ואפי' פתח המגדל אינו נמצא כי אם אחר עמל וטורח למי שיחפש בה היטב ואח\"כ צריך לחפש אחר מפתחות הראויות לפתוח אותו פתח ואחר שיפתח הפתח הראשון שהוא החצון עדיין יש חדר לפנים מחדר וכלם סגורות היטב ועלה ברצון המלך שלא ליתן את בתו לא מפני עושר ולא מפני יופי ולא מפני יחס ולא מפני שום צד בעולם אלא למי שישתדל להיות הוא שיוכל לבקש אהבת בתו שתגלה אליו מן החלון עד שתגיד אליו הפתח ויהיה חכם וחריף לבקש מפתח אחר מפתח ויוכל ליכנס לפני ולפנים למקום מושב ומשכב בתו לו תהיה לאשה ולא ימנע אותה ממנו וכן הכריז בכל מלכותו עד שבאו מקצות הארץ אל המגדל ההוא רבים והיו בהשכם והערב סביבות המגדל בכל מיני שירות ותושבחות וכל מיני ניגון לעורר את לב הנערה אולי תחפוץ באהבתו ותתגלה אליהם מה בחורין ובסדקים ועינה בצום נפשו לחורב ביום ולקרח בלילה אולי תיקר נפשו בעיניה ועם כל זה לא הועיל לו משום שלא התמיד בענין וחשב שבמעט זמן שיבקש ימצא מבוקשו והוא לא כן ידמה כי לא בדבר נקל תושג בת מלך לישא אותה והיא אינה חוששת לו וממקומה לא תמיש וכיון שרואה אותו האיש או אותם האנשים שהשתדלו הבא מידם ולא השיגו תוהים על כל מה שעשו חוזרים לדרכם בפחי נפש יגעו לריק והולידו לבהלה וכן באים אנשים אחרים מאיי הים ומקצות הארץ לשמע בת המלך מיופיה ומתכונתה ומסבבים כמו כן אותו המגדל השכם והערב ומתעכבים שם יותר מן הראשונים ומתקנים כלי שיר וניגון ואמרות טהורות של פיוסים ורצוים לרצות את בת המלך ולבקש אהבתה ומתחננים אליה שלא ישיבו ריקם וסוף העלו חרס בידם וחוזרים בפחי נפש לדרכם כן יום יום מתחדשים ובאים ממזרח וממערב לראות אם יוכלו להשיג המציאה ההיא ולדבר על לב הנערה תתגלה אליהם ויהיו לרצון אמריהם ועמדו כמו כן זמן מה וכיון שראו שלא השיגו חזרו לאחוריהם בפחי נפש ונתיאשו מן המבוקש עד שבא פקח אחד ערום ואמר המגדל הזה א\"א שלא בנו לו פתח ליכנס ולצאת אנכי אשב מ' יום ומ' לילה עד שאשיג את מבוקשו ואמצא איזה פתח או חלון שאוכל לראות את בת המלך או לדבר אליה ותנתן לי נפשי בשאלתי או אמות עליה והי' כשבת האיש ההוא באותו חשך נמרץ ימים ושנים הולך ובא סביבות המגדל עד שמצא כמין חלון א' במגדל התחיל לחטט אחריו והיו עפר וצרורות נופלים עד שגלה חור א' קטן התחיל לצעוק ולצווח יום ויום ולקרוא לבת המלך בקול גדול ולהתחנן אליה תיקר נא נפשי בעיניך עד שיהמו רחמיה אליו בראותה שכבר התחיל למצוא מקום וטרח ועמל לבקש אהבתה והתחילה לספר עמו ולדבר על לבו שלא יחוש מכל הטורח אשר טרח כי סוף הכבוד לבא וישמח ויגיל ומי שטרח בע\"ש יאכל בשבת וכיון שהתחיל הוא יגמור וימצא הפתח ומשם יכנס עד שהוא בעצמו טורח יום אחר יום עד שמצא צורת פתח בנויה בכותל התחיל לחטט אחריה עד שפתח ונכנס אחר שנכנס התחיל לקרוא ולצעוק אל בת המלך תפתח לו החדרים הפנימיים להכנס אליה עד שראתה בעיניו וגלתה לו מקום המפתחות היכן הן והוא לקח מפתח א' ופתח חדר אחד ומפתח אחר ופתח עד שמעט מעט בישוב דעתו ובהשכלת שכלו פתח את כולם אחת אחת ובראות בת המלך חפץ האיש ההוא בה וכל הטורח שטרח בשבילה שלחה להגיד לאביה כל המאורע והמלך שמח לקראת האיש ההוא כי פרי מעלליו יאכל ורצה להשיאו עם בתו וגלה לו מסתרים אחרים ונתן מפתחות המגדל בידו לסגור ולפתוח כ\"ז שירצה ונתן לו בתו לאשה והגדיל האיש ההוא עד מאוד עד שנעשה משנה למלך וכל אשר הוא גוזר הוא מצליח בידו כך הוא דמיון התורה עם האיש החפץ לעסוק בה כי אין עיקרי הדת וסודתיה מתגלים בדבר נקל לכל לומד כי אם אחר עמל וטורח הרבה מאוד לעסוק בה יומם ולילה לאכול פת במלח ולשתות מים במשורה ולמסור נפשו עליה כדכתיב אדם כי ימות באהל ולעולם אינו מסיח דעתו ממנה בשכבו ובקומו בשבתו ובלכתו לאיש אשר אלה לו ודאי ישיג את כל אשר יחפוץ כי כמו שהוא רודף אחר התורה ומבקש אהבתה כך תרדוף היא אחריו להתגלות אליו ולמסור בידו גנזי סתריה ורזי עמקיה כענין שנאמר תכבדך כי תחבקנה ואין לך כבוד גדול מזה לעסוק בה תמיד וכל חפצך לא ישוו בה ולעיין היטב כל דבריה ולספור כל תיבותיה ואותיותיה אם יש איזה תיבה יתיר או אות יתירה ומה ענין יתירתה כי לא דבר רק הוא ואם רק הוא ממנו שאין אנו רודפים אחריה בטורח הראוי להשיג אמריה אמרות טהורות מזוקקות שבעתים וכן לידע כלליה ופרטיה לדקדק בהם כל מה שאפשר ומתוך כך יצא משפטיו לאור ומעקשים למישור ויברר הענין היטב. ואם יש לו ויכוח עם אדם א' או חבר או תלמיד יהיה הויכוח לש\"ש כדי לברר האמת וללבן ולצרף כי מתוך הויכוח הענין נצרף כצרף כסף ונשאר מנוקה ומנופה ואין מערער עליו אבל לא יהיה לקנתר ולהעמיד סברתו חלילה כי העושה כן לא די שאין לימודו תחשב לו לצדקה ומצוה אלא אדרבא חטא גדול ואשמה תחשב לו ומוטב לו להיות חופר שיחין ומערות ולא יעסוק בתורה בענין זה כי מראה בעצמו שאינו עוסק בתורה משום אהבתה במה שהוא מצוה ונתנה לנו המקום ב\"ה ע\"י משה נביאו ע\"ה ללמוד אותה כדי לשמור ולעשות ולקיים כל הכתוב בה ואם הוא מעמיד סברתו ואינו חושש לסברת רבים או לסברת האמת לקיים אותה והוא עושה תורה חדשה מלבו ומחלל תורת משה רבע\"ה ועליו נאמר ובוזי יקלו ומוטב לו שנהפכה שלייתו על פניו ולא יצא לאויר העולם וכל הקובע מקום לתורתו אויביו נופלים תחתיו והוא מדה כנגד מדה כשם שהוא עושה משכב ומושב לשכינה במקום אחד ותמצא מנוח דברי תורתו גם לא יטריח אותו ללכת אחרי אויביו מטולטל ונע ונד אלא הוא יושב במקומו ואויביו כלים מאליהן וכן הקובע עיתים לתורתו שכרו גדול והוא תחלת דינו של אדם לע\"ל לעוה\"ב כדכתיב פוטר מים ראשית מדון כו' וע\"כ צריך כל האדם מישראל בין עני בין עשיר בין בריא בין חולה שיקבע לו שעה ידועה ביום ושעה בלילה שילמוד בה תורה כל א' כפי דעתו והשגתו א' המרבה וא' הממעיט ויקבע השעה ההיא שלא יאבד אותה בשום צד על שום דבר בעולם אפי' יבא לו הנאה של ק' מנה יפסיד הכל והשעה לא תפסד וזהו ענין קובע שלוקח הדבר בקביעות וחובה ולא בדרך עראי לבטל אותה על דבר שיבא כי בזה אין ניכר קביעותו כי נראה שלומד מפני שאין לו עסק אחר לעשות אבל בבא לו איזה עסק מניח הלמוד ועוסק בעסק ההוא אין זה כ\"א אבוד התורה חלילה וכן צריך כי כשעוסק בקביעות העת לא יפסיק למודו בדברים אחרים כארז\"ל בגמ' הקוטפים מלוח עלי שיח וכו' אלא ילמד קביעתו בהמשך ויגמור את חפצו ואח\"כ יעסוק בעניניו:" + ], + "Order of Torah Education": [ + "ואם יש לו תלמידים ולומד עמהם צריך ללמוד עמהם בנחת מלה במלה כל אחד כפי ערכו והשגתו ויראה להם פנים צהובות ולא יקפיד עליהם להתכעס על חוסר דעתם וקוצר הבנתם והשגתם כי לא כל הדעות שוות ואעפ\"י שנראה לו כפי הראוי שהיה להם להבין בב' ובג' פעמים אפשר שלא השיגו דעתם לכך מפני קושי הענין או מפני הבנת שכלם באותה שעה שאין כל השעות שוות אלא ידבר להם בנחת בדברי רצוי ופיוס בראשונה עד שידע בודאי שהעכוב בא ממעוט השתדלותם ומתוך שאין משימין לב על הענין ומסיחין דעתם למקום אחר אז ודאי ראוי לכעוס עליהם אם הם קטנים בהכאה כל אחד כפי ערכו ואם הם גדולים לזרוק מרה בהם ולהכלימם ולביישם בדברים עד שיכינו לבם ודעתם על הענין. ואם שואלים ממנו דבר של קושי יתרץ להם בסבר פנים יפות וייטב בעיניו על שאלתם ויחדדם בענינים כדי שישאלו ויפתחו לבם בתורה ואם מעכב בידם מלשאול ואפילו יהיה דבר שאין בו טעם פעם אחרת יתקשה בעיניהם דבר של טעם וימנעו עצמם מלשאול וישאר בידם הדין או ההלכה בספק בלי טעם מספיק וידעו כצפצופי עופות אדרבא כשאין בהם שואל לשאול דבר כהלכה יתכעס בעיניהם איך לא עלה בדעתם הקושי הזה הנמצא בהלכה הזו וזו וזו ויראה להם דרך כדי שיפלו מעצמם בקושיא פעם אחרת כי כשאדם נופל בקושיא הוא קרוב להבין הענין כי הקושיא חצי תירוץ ובזה יעלו בלמודם ויצליחו הצלחה גדולה בע\"ה:", + "ואחר הלימוד יאמר קדיש דרבנן והוא (דהוא עתיד וכו') ונקרא קדיש דאגדתא והוא אחד מהדברים שהעולם מתקיים עליהם כמו שאמרו בגמרא אסדרא דקדושה ואמן יהא שמיה רבא דאגדתא עלמא מתקיימא לכן צריך שיענו אמן יהא שמיה רבא בכוונה כי אין לו להקב\"ה בעולמו אלא ד' אמות של הלכה וכשאומרים קדיש על הלומד ועונין אמן כראוי בכוונה עצומה ית' וית' מתקדש וכביכול מנענע בראשו ואומר אוי לבנים שגלו מעל שולחן אביהם ולזה צריך ליזהר הרבה שבזמן שפותחין ביתגדל יפנה לבו כל אחד מהחברים מכל עסקיו וחפציו ולא יוכיחנו באותו זמן כי זמן תורה לחוד וזמן תפלה וקדושה לחוד ועבירה היא בידו אם מבטל קדושת ה' על למודו אלא יתן לב לענות אמן יהא שמיה רבא בכוונה כדין וכשורה כי הוא שבח גדול ונורא ותלוי בו קדוש שמו הגדול וגאולתנו ואח\"כ יפטר לשלום לביתו:", + "וכשמהלך בדרך ילך בכבוד ראש והכנעה ויקדים שלום לכל אדם ויהיה דבורו בנחת עם הבריות ויהיה קשה לכעוס ונוח לרצות ולא יקבל דברי לה\"ר על חבירו בשום ענין עד שידע הדבר באמיתות הוא בעצמו ואפ\"ה אם אפשר לדון אותו לכף זכות ידון אותו:", + "ולא יעלה לו משטמה בלבו וישקול הדברים כפי דעת חבירו לא כפי דעתו כי לא כל הדעות שוות כי אעפ\"י שלדעתו אין לו כף זכות להכריע אפי' הכי לפי שכל חבירו וכפי השגתו ישקול ואולי ימצא כי אין בידו עון ואשמה כי בתמימות לבו עשה מה שעשה לא במרד ולא במעל וזה דבר גדול כדי שלא יבא אדם להתקוטט על דברי חבירו ולא על דברי אשתו בשקול הענין הזה וזהו פי' אל תדין את חבירך עד שתגיע למקומו ומקומו הוא ערך שכלו והשגתו כי כל אחד יש לו צד וענין בשכלו ויש בזה מה שאין בזה ולפי זה אין לדונו לכף חובה כפי שכלו אלא לכף זכות כפי שכל אחד הנוטה לאותו צד וצדקה יחשב לו ובמדה שאדם מודד בה מודדין לו:" + ], + "Order of Relief Before the Meal, Washing": [ + "ואם הגיע עת האוכל יבדוק עצמו קודם שישב לאכול בין מקטנים בין מגדולים והוא רפואה גדולה לו כמו שאמרו בגמ' האוכל וצריך לנקביו דומה לתנור שהסיקוהו על גבי אפרו שאין הפת נאפה יפה אחר שקרקעית התנור אינו נקי לקבל החמימות כך הוא החום טבעי כשהגוף מנוקה מן העפוש ובא המאכל לאצטומכא בא החום טבעי ומבשל אותו היטב ומתעכל יפה ומזין כראוי אבל כשיש מותרות בתוך הגוף החום טבעי מתעסק בהם ואין מתעסק כראוי במאכל הבא אליו ומתערב זה עם זה ומתעפש הנקי מהמעופש ומעפש הגוף לכן צריך לבדוק עצמו היטב קודם אכילה וכן אחר אכילה כי שמא מכח האכילה נדחו המותרות וראוי להוציאן לחוץ שלא יעפשו את המתעכל: ויאריך מעט בבהכ\"ס והיא רפואה לגוף שיתעכב שם מעט בעוד שהטבע טרוד להוציא עד שיוציא כל מה שחפץ ולפעמים אינו יכול להוציאו בבת אחת וצריך להתעכב עד שיוציא וכבר ארז\"ל כי ג' דברים מאריכין ימיו של אדם וא' מהם המאריך בבהכ\"ס והוא מן הטעם שכתבנו:", + "וכשיוצא מבהכ\"ס ירחוץ ידו היטב ויברך אשר יצר בכוונה כמו שביארנו ואם רוצה לאכול ירחץ פעם אחרת בשביל נטילת האכילה וזה יותר טוב ממה שיברך ב' ברכות על נטילה א' משום שעושה הנטילה על האכילה לבד ולא על דבר אחר ועושה המצוה לשמה ומאד מאד צריך אדם ליזהר בנט\"י ולדקדק בכל דבר החוצץ ובכל דבר המטמא את הידים וצריך להביט בהם אם כסו המים את כל היד שאם נשאר מעט מגולה מהם לא הועיל במעשיו כלום והטומאה מצאה לה מנוח באותו מקום כמ\"ש בענין טובל גופו אם נשאר לו שער א' חוץ מן המים לא עלתה לו טבילה כלל וע\"ז צריך ליזהר הרבה במאד מאד ולא ישליך המים על הידים א' מפה וא' מפה ולא יחוש לראות אם צריכין שפשוף או אם צריך מים יותר לכסות היד כי המזלזל בנט\"י ח\"ו נעקר מן העולם והטעם עם היות שישראל העובר על דברי חכמים שהוא חייב מיתה יש טעם אחר מפני שהידים עסקניות והטומאה מצאה בהם מקום לשרות וע\"ז גזרו רז\"ל טומאה על הידים וכשבא לאכול צריך להעביר ממנו אותה טומאה ולא יתן לו כח בשעת אכילתו ולא יהי' בו אל זר ח\"ו ומי שאינו חושש ע\"ז ואוכל בידים מסואבות כאלו אוכל לחם טמא ומתדבק בסטרא אחרא והטומאה מתפשטת על ידו ומצאה לה מנוח וע\"כ ראוי הוא לו ליעקר מן העולם ולבא לידי עניות כיון שנותן כח למקום העניות לכן ראוי לכל בעל נפש וירא שמים להסתכל במצוה הזאת כי קלה היא ונעשה חמורה בעונשיה וגורם לו עושר וכבוד ויצליח בכל מעשה ידיו ולא יצטרך לידי מתנת ב\"ו:", + "ויברך על נטילת ידים וכבר בארנו כוונתה וצריך שיברך אותה קודם ניגוב משום עובר לעשייתן ואע\"ג שהמצוה היא הנטילה והי' צריך לברך קודם הנטילה עצמ' וכן כתב הרמב\"ם זלה\"ה יברך ויטול ידיו אפילו הכי נהגו שלא לברך קודם הנטילה משום ידים מזוהמות ואינן ראויות לברכה תקנו ליטול קודם לטהר הידים אבל מכל מקום אין לנגבם קודם שאחר ששפך עליהם כראוי מים ראשונים ומים שניים הרי נטהרו ואין צריכין נגוב ויכול לברך עליהם ואם יצא מבהכ\"ס ואין לו מים ליטול ב' פעמים כאשר ביארנו יטול פעם אחת על ב' הידים שיעור רביעי' וישפשף אותם ויברך אשר יצר ואח\"כ ישפוך שפיכה שנייה ויברך על נטילת ידים ואח\"כ ינגב ידיו היטב ואעפ\"י שאמרו כל האוכל בלא נגוב ידים כאלו אוכל לחם טמא ונראה שלא נגמר הענין עד שינגב ידיו ומטמא הלחם כמ\"ש רז\"ל לחמם טמא בגוים לחות מים מטמא ואיך נברך והטומאה בידינו אפ\"ה אין ענין זה דומה לענין זה כי לענין נטילת ידינו לאכילה צריך להרחיק כל צד וענין המביא לידי טומאה ועל זה כשהמים עדיין על הידים המשקים עלולים לקבל טומאה וכשנוגע בידיו באיזה דבר והוא טמא חוזר ומטמא ידיו ונמצא שלא הועילו מעשיו כלום והרי הוא כאלו אוכל לחם טמא שלא נטל ידיו אבל לענין הברכה אין הדבר תלוי אלא שיהיו הידים נקיות בלי לכלוך ואין אנו חוששין לטומאה ומפני זה אין לחוש אם לברך קודם הנגוב. ועוד כי מפני זה אנו מברכין קודם הנגוב מפני שהנטילה לא נשלמה ושפיר מקרי עובר לעשייתן. אבל יש מי שכתב שאם שפך על הידים יותר מרביעית דלא בעי נגוב:", + "ואחר שנטל יברך תיכף ברכת המוציא כי תיכף לנטילה ברכה ולא יסיח דעתו מן הידים קודם המוציא ואין צריך לומר שלא לשיח שיחת חולין. ויברך ברכת המוציא בכוונה גדולה ויקח הפת בידיו ויגביה עשר אצבעותיו למעלה והפת ביניהם ויכוין בי' מצות שיש בפת מתחלת החרישה עד שנעשה פת ויברך בקול רם כדי שישמעו כל המסובין ויענו אמן ויגמור הברכה קודם שיבצע הפת ויבצע בעין יפה ולא בצרת עין כי צריך האדם כשהוא על השולחן להראות שובע וברכה כדכתיב ואכלת ושבעת וברכת ויחלק לכל המסובין ויאכל לשובע נפשו ויחשוב השולחן שלפניו כמזבח לפני ה' כמו שכתוב זה השלחן אשר לפני ה' והטעם נראה לי כי כמו שהשולחן שלפני ה' ניזונים ממנו כל צבא השמים ועולה לריח ניחוח לפני ה' כך כל איברי האדם ניזונים מאותו שולחן והנפש יש לה מזה נחת רוח ולכן מכפר השולחן כשאוכל אכילתו כראוי ומחלק ממנו לכל שואל בשמחה ובטוב לבב וצריך שיהא אימתו עליו ולא ישב בקלות ראש ולא ידבר שיחה בטילה ואצ\"ל דבר של נבלות פה חלילה כ\"א ד\"ת ויראת שמים לתת שבח והודאה לבורא עולם ית' וית' הגומל לחייבים טובות שגמלנו כל טוב להזמין לנו בר ולחם ומזון להחיות את נפשנו לעסוק בתורתו הנעימה ובמצותיו ולא יכפור בטובתו ובתגמולו אשר גמל עמו ויתפלל אליו שכן יהיה תמיד שלא יצטרך לבריות אלא יזכה משולחן גבוה ומידו המלאה והרחבה ואם יבא לו איזה עני בהיותו על השולחן יתן לו ממה שלפניו חלק ממנו לאכול וישיב את נפשו ויש לו לשמוח שזימן לו האל ית' וית' את המצוה הזאת בהיותו על השלחן כדי שיזכה ויגמול חסד עם העני האומלל הזה ובזה ינסו אותו מן השמים אם מרחם ירחמו עליו וצריך להפק רצונו וחפצו לדבר אליו דברים טובים ונחומים ויפק לרעב נפשו ולא יתן לו מעות ולא דבר אחר בעת הזאת אלא יושיבהו עמו על השלחן מכוסו ישתה ומפתו יאכל ואי לאו בר הכי הוא לשבת עמו על שולחנו יתן לו לבדו ממה שהוא אוכל וממה שהוא שותה עם מעט ואם הרבה ויתן לו בסבר פנים יפות בענין שלא יתבייש ויקוץ במאכלו ואם העני אינו חפץ בכך שכבר אכל או שהוא מתבייש בכך יתן לו בידו ויוליך עמו או יתן לו מעות או כל דבר ולא ישוב דך נכלם אבל מכל מקום כל מה שיוכל האדם להשתדל ליתן חלק ממאכלו לעני ודל באיזה ענין שיהיה או שמגדל יתום בביתו ואוכל עמו או שיש לו עני או עניה שיהי' בשכונתו משגר לה מעט ממאכלו או שגובין תמחוי לעניים והוא נותן להם חלקו מה טוב חלקו ומה נעים גורלו ויהיה מובטח שלא יזדקק שטן במעשי ידיו ולא יבא לידי עניות ולא לידי מתנת ב\"ו כי כל המרחם מרחמים עליו מן השמים וגדול שכר מלוגמא לגימה מכל דבר שבעולם צא ולמד ממעשה דמיכה וממעשה הצרפית:" + ], + "Commemorating the Destruction, Grace After Meals": [ + "וצריך לזכור בתוך סעודתו חורבן ירושלים והמקדש ויאנח על ככה ויאמר מזמור על נהרות בבל ואע\"פ שאין ראיה לדבר דרשינן סמוכים דכתיב נותן לחם לכל בשר וגומר וסמוך ליה על נהרות בבל וביגון ואנחה יאמר (אם אשכחך ירושלים וגומר) ויעלה על לבו השממה והחורבן שנחרב בית קדשנו ותפארתנו בעונותינו ונארך גלותנו כמה וכמה הרפתקי ופרקי דעדו עלן ואין איש שם על לב והשם הגדול והקדוש ית' וית' כביכול מחולל על ידינו ועל כן ודאי ראוי לכל בר דעת להתאונן ולעורר בכי ואנקה בכל יום ובכל לילה לעתים מזומנים על כל הרעה הזאת הבאה עלינו ולחלות פניו ית' ישיב שבותנו ויצמח קרן משיחנו במהרה בימינו אכי\"ר וכן בכל מקום שרואה האדם את עצמו בתוך שמחה וחדוה יעלה על לבו זכרון חורבן ירושלים וגלות עם הקדש וש\"ש המחולל ואז יכנע לבבו הערל ולא ירום לבו על שום דבר בעולם ויזכה לראות בנחמת ציון כענין שכתוב שישו אותה משוש כל המתאבלים עליה ובשבתות וי\"ט שאין להזכיר יגון ואנחה יזכור פסוקי נחמה ציון וירושלים ומזמור (בשוב ה' את שיבת ציון) ויאמין באמונה שלימה שנחמת ציון שאלהינו ברחמיו ינחמנו מאבלנו ויחדש מלכותו עלינו: וזהו צפית לישועה שראוי לאדם שלא יתייאש מן הרחמים ואע\"פ שהגלות נארך בעונותינו כל זה הזמן חסדי ה' כי לא תמנו כי לא כלו רחמיו ואם יתמהמה חכה לו כי בא יבא ולא יאחר. אחר אכילתו יברך ברכת המזון וראוי להזהר בה ולכוין בה לומר אותה מלה במלה בנחת ובקול רם שישמעו הכל ויענו אחריו אמן ויחנך את בני ביתו בכך ומוציאין ידי חובתן וילמדו אותם פעם אחר פעם:", + "ואם יש לו ספר בפניו להביט בו כדי שיוכל לכוין יותר ולא יסיח דעתו אחר עיניו בדברים אחרים מה טוב ומה נעים ומקיים מצוה א' של תורה כדין וכשורה וגורם ברכה לעצמו ולכל בני ביתו ולא יאמר אותה לא שוכב ולא מוטה ואצ\"ל כשהוא פרקדן אלא ישב במקומו באימה וביראה וכובד ראש והכנעה ויפנה לבו מכל עסקיו לברך את אלהיו יתברך הזן את כל העולם כלו בחסדו הגדול וגמל עמו כל טוב ואם היו שלשה שאכלו כאחד צריכין לזמן ולברך (נברך שאכלנו משלו):", + "וצריכין לחזר אחר כוס של יין לברכה ואפי' למאן דאמר ברכת המזון אינה טעונה כוס היינו ביחיד אבל כשהם שלשה מודה דטעונה כוס וסימנך ובגפן שלשה שריגים: וקודם שיברך יטול ידיו שאין מברכין בידים מזוהמות ואפי' ביחיד ואע\"ג דאין מנהגו בכך ראוי לאדם שינהג עצמו בכך כדי לברך ברכת המזון בידים נקיות מכל לכלוך וכ\"ש כשהוא מברך לאחרים ויש לו כוס של ברכה בידו שמצוה להדרו מכל הבא בידו ואע\"ג שלא נתנו רז\"ל שיעור למים אחרונים אין ראוי לתת מעט מים על ידו אחיזת עינים ולשפשף זו בזו כי אדרבא מלכלך אותם יותר אלא יתן עליהם מים כדי שיוכל לנקות אצבעותיו כלם כל מקום שעובר עליו המאכל והכל לפי מה שהוא אדם ולפי האכילה אשר אכל ולפי הלכלוך אשר על ידיו באופן שיעביר כל הזוהמא מעל ידיו וישארו ידיו נקיות וטהורות וינגבם היטב ויאמר תיכף ב\"מ תיכף לנטילה ברכה ובד\"ת מותר להפסיק וראוי הוא לאומרם כאן קודם בה\"מ אם לא אמרם בתוך המזון כי אין השלחן מתברך ולא המזון שאכל כי אם כשקורא דברי תורה על השלחן שאכלו עליו ולא אמרו ד\"ת לא מזבח כפרה איקרי ולא שלחן שלפני ה' איקרי כי העיד עליו שכל מה שעשה לצורך עצמו עשה ולתועלת גופו כי כל דבר הנעשה בעולם לצורך הגוף בלבד ואין מעורב בו חפצי שמים הוא חלק לסטרא אחרא ואין ברכת ה' מצויה שם וזהו ענין בכל דרכיך דעהו כו' בכל דבר ודבר שעושה האדם לצרכו ולתועלת גופו צריך שישים על לבו שבאותו דבר וענין יצא ממנו הנאה גדולה לנפש ולקיום חפצי שמים ומשום אותו ענין והנאת הנפש וקיום החפץ יעשה אותו דבר ולא לתכלית אחר ואז יקרא עבד ה' ולא עבד גופו כי אין ראוי לאדם אשר נתן אלהים חכמה בלבו אחר שבא ברצונו או בע\"כ לעה\"ז שכלו חנף ומרע ומלא מרמות ותחבולות להמשיך בדרכיו ובמנהגיו וילך במועצותיו ואם כן הוא עושה צלל במים אדירים במקרים קשים ופגעים רבים וצרות רעות ורבות אשר בעולם מתרגשות ויעלה חרס בידו וטוב לו שלא נברא וראוי לו שלא בא לעולם ויאבד ב' עולמות העה\"ז והעה\"ב לכן יעלה על לבו אחרית דבר מראשיתו וישקול כל הדברים כלם במאזני צדק ויראה ויבין כי כל מחמדי העה\"ז הם הבל וריק תאוותיו בל יועילו ואם יועילו לשעה יצא שכרו בהפסדם כי אין הנאת השכר והתועלת המגיע אליו א' מאלף מההפסד אשר יגיע אליו באחרית הימים מלבד שהכעיס לבורא עולם ואדון כל י\"ו וכפר בטובתו אשר עשה עמו והטיב לו והוציאו לאויר העולם מאפלה לאורה והסמיכו על שדי אמו לגדלו ולרוממו בעבודתו ובתורתו ומכמה צרות רעות ורבות מצילו בכל עת ובכל עונה ואין בעל הנס מכיר בנסו ואת כל אלה לא הביט והכעיסו ועשה הרע בעיניו ודאי עונשו מרובה לפי האמת והיושר אלא שבעל הרחמים הוא ארך אפים ורב חסד ומאריך אפו לעוברי רצונו לתת להם מקום שישובו בתשובה שלמה כי אין חפצו במות המת כי אם כו' ובשקלו בשקל הקדש על אלו הענינים יחפש מעשיו ויתקן דרכיו וישוב בתשובה שלמה להפיק רצון בורא עולם ית' ולמנוע ממנו כל תאוות עולם וחמדותיו וכל מעשיו יהיו לש\"ש הן באכילה הן בשתיה הן בבעילה וכיוצא ויהי' משאו ומתנו באמונה להנות מיגיעו ועמלו בהיתר ולא באיסור וברכת ה' תמצא אתו ובכל אשר יפנה ישכיל כמו שמצינו בדוד ויהיה דוד לכל דרכיו משכיל ונ\"ל שהטעם שלא אמר בכל דרכיו אלא לכל דרכיו הענין שאמר שהוא בהשתדלותו במעשים הטובים עשה לדרכים שישכילו והענין הוא שאע\"פ שאותו הדרך שהי' רוצה ללכת הי' חוץ מן הטבע להצליח בו מתוך שהי' כוונתו לשמים היתה נעשה מחשבתו והי' יוצא לאור משפטו כעין שמצינו לדוד בענין הכא' הארי והדוב והריגת גלית הפלשתי שאע\"פ שמן הטבע הי' נראה דבר מתמיה לעשותו ה' הי' בעזרו ועשה הוא לדרכים שיצליחו וכן סיים הפ' ואמר וה' עמו ר\"ל שהי' יוצא משפטו לאור וה' עמו ובכח השגחתו הי' עושה כל מה שהי' עושה:", + "וכן כל אדם בידו וברשותו הוא לתקן כל דרכיו אל יושר האמת בהיותו מכוין כל מעשיו לש\"ש וזהו פי' בכל דרכיך דעהו והוא יישר אורחותיך כי אע\"פ שהדרך שאתה הולך אינה מתישרת לפי הנראה שהוא דבר רחוק כפי הטבע אעפ\"כ כיון שכוונתך לשמים ולדעת כן אתה עושה הוא יישר אורחותיך וזהו לשון ישר שנראה שהי' מעוות ומעוקל בתחלה אלא שהוא ית' ישים העקוב למישור וזהו רבוי בכל דרכיך דעהו אפי' במעוקלים וכן אמרו גנבא במחתרתא רחמנא קריא והוא עני ליה ואם ברשעים כך בצדיקים עאכ\"ו. ד' ברכות של בהמ\"ז צריך שיכוין בהם לד' אותיות שמו ג' של תורה וא' מד\"ס שא' תקן משה בהיותו במדבר וזן אותם שם הב' יהושע כשנכנס לארץ הג' דוד ושלמה. הד' תקנוה על הרוגי ביתר ויש סוד לכ\"א:", + "ואם מברך בכוס של ברכה צריך לקבל בשתי ידיו בלב שלם ובנפש חפצה ויניחהו ביד ימינו ויתן בכוס עינו ולא יסיח דעתו ממנו כי הוא רמז לענין גדול וטוב עין הוא יבורך ויברך עליו בורא פרי הגפן כענין כוונתו וישתה ממנו שיעור שיברך עליו ברכה אחרונה ומשגרו לאשתו ולבני ביתו כדי שיתברכו ממנו:" + ], + "Order of Daily Conduct": [ + "אחר שאכל ושתה יבקש אחר מזונותיו או במלאכה או באיזה צד שיהי' דרך נקיה קרוב לשכר ורחוק להפסד שכל תורה שאין עמה מלאכה סופה בטלה וגוררת עון וכל מי שהוא ירא שמים ורודף צדקה וחסד צריך שיתפרנס ממעשי ידיו ומיגיע כפיו ולא יטיל עצמו על הציבור כי פוגם כבוד ה' וכבוד התורה והעבודה וכבודו בעיני הבריות מלבד שמצד הדין והיושר והסברה הנכונה אין ראוי להסתפק מממון אחרים דמאי חזית דדמא דידך סומק טפי דילמא דמא דחברך סומק טפי ויחשוב האדם בלבו למה אגרע חוקי משאר בני אדם כי כולם מחזרים אחר מזונותיהם ואני אשב בטל להתפרנס בטורח אחרים והלא בידים ורגלים בראני בורא עולם י\"ו כאשר ברא לחברי ולמה לא אבקש לי מנוח אשר ייטב לי ואעשה רצון בוראי י\"ו ואתפרנס ממעשי ידיי ומיגיע כפי:", + "ואם אמר יאמר בטענות ותואנות איך אעשה מלאכה ואבטל למודי ועבודתי ומתי אעשה גם אנכי לביתי להשלים נפשי והתורה ארוכה מארץ מדה והיום קצר והמלאכה מרובה הטענה חזקה לכאורה אבל כשתעיין בה בדקות השכל הנה נשברה ואינה טענה מספקת מפני שזה וזה מצווי המלך מלכו של עולם ית' הוא צוה על למוד התורה והוא צוה על המלאכה למה נבטל צווי זה מפני זה ושניהם כאחד טובים וקיימים וא\"א לזה בלא זה אבל הענין הוא שלא יעשה מלאכתו קבע ותורתו עראי ח\"ו אלא המלאכה תהי' ארעי כדי להשיב נפשו מדי יום ביום ואין לבקש אחר המותר והי' ה' מבטחו כי הוא המכין טרף ומזון לבריותיו ומ\"מ אני אומר שאם אינו מדעתו להתפרנס מאחרים ולהטריח לבריות אלא שאחרים אומרים לו אין רצוננו שתתבטל מלמודך ואפילו רגע א' ולמוד תורה וכל מחסורך עלינו כענין זה נ\"ל שמותר להטריח ואדרבה אם אינו גומר כוונתם חטא בא על ידו כי הי' יכול לזכות עצמו ולאחרים ואינו רוצה וכן מצינו יששכר עם זבולון וכמה כיוצא בהן בגמרא וראוי לו לאיש כזה להתחזק בלמודו כי מן השמים סייעוהו ושלחו את מזונו וטרפו לתוך שיניו ואין לבעוט בטובה הבא לו מן השמים וכן ממרחק תביא לחמה וע\"ז סומכים החכמי' והתלמידים המקבלים הספקה ולומדים שמרצונם הטוב נותנים להם ומזכים אותם וכשעושה מלאכתו או משאו ומתנו יהי' באמת ובאמונה ויאמר על לאו לאו ועל הן הן ולא יחשוב כי בזה יבא לו הפסד ולא ירויח דבר חלילה למאמין כך כי אין בזה הפסד אדרבא לא ימצא לו מנוח ומרגוע בשקר ובתחבולות כי אין העושר והנכסים מכח החריצות והשתדלות כי רבים עשו ולא הועילו כי אע\"פ שאנו רואין כמה אנשים שמצליחין סופה להתבטל ולא תתקיים אותו עושר מאב לבנו אבל מי שנושא ונותן באמונ' אותו מעט שמזמין לידו הקב\"ה מתברך מאליו ונתקיים ולא יצטרך לבריות כי אין העושר והנכסים אלא למי שהעושר שלו והוא הש\"י כדכתיב לי הכסף ולי הזהב אמר ה' צבאות ואמר לי לי ב' פעמים רמז לבית ענויים העניות והדלות כי יש אדם שאינו משיג בידו דינר זהב אלא בטורח גדול וכולי האי ואולי ויש אדם שהזהב אינו נחשב לו למאומה והכל הוא מאתו ית' וית' למאן דהוא צבי הוא ירים ולמאן דהוא צבי הוא משפיל והכל במאזני צדק ובמשקל שקל הקדש כאשר ידוע לפני תמים דעים ובהיות האדם נושא ונותן באמונה ודבורו בנחת עם הבריות ודבר אין לו עם אדם ואין מתרעמים ממנו משום דבר כי כל דרכיו צדק ואמת אותה המלאכה שעושה יהי' לו לעטר' על ראשו ואשריו ואשרי יולדתו דכיון דרוח הבריות נוחה הימנו ומתקדש ש\"ש במעשיו ודאי דרוח המקום נוחה הימנו ונמצא כי מלאכתו ופעולתו תחשב לצדק' וימצא חן בעיני הבור' ית' וית' והרי נחשב לו כעוסק בתורה ובמצוה אבל אם בתחבולות יחשוב האדם לאסוף ולכנוס הון ולא יחוש אם יהי' בגזל או בגנבה או בעושק שכר שכיר מלבד שמחלל את ה' הנכבד והנורא בקלקול מעשיו וכבודו בקלון הומר והוי רע לשמים ורע לבריות ודאי לא יצליח במעשיו וסוף שילך הכל לאבדון ולמהומה ושממה כי בהבל בא ובחשך ילך והנה גם הוא אחריו לכן כל בעל נפש יחוס על נפשו ועל מעשה ידיו ויתנהג כדין וכשורה בכל עניניו ולמה יאבד עצמו לדעת בטענת יצה\"ר אין טוב לאדם כי אם להתפרנס בהכרחי ויבקש רחמים ממי שהעושר והנכסים שלו שיזמין לו פרנסתו בהיתר ולא באיסור:", + "ואחר שעסק במה שחננו ה' י\"ו למחיתו ולפרנסת ביתו יחזיר לקבוע זמן ללימודו כי הוא העיקר אשר כל העולמות תלוים בו ומתקיימים על ידו ושאר כל הדברים שבעולם טפלין לו ואם הוא אדם חלש וא\"א לו ללמוד כראוי אם לא יישן מעט יטה ראשו ויישן ולא יאריך אלא יקצר כדי שינוח ראשו מעט לחזקו ללמוד ומצרכי הלימוד הוא ואין ראוי לבטלו והכל לפי מה שהוא אדם וכבר ארז\"ל אסור לישן ביום יותר משינת הסוס וכל המרבה בשינה שינה טורדתו ולא יעשה כוונתו ומשחית נפשו וגופו:" + ], + "Order of Mincha": [ + "סדר תפלת מנחה ואם טוב לומר עלינו אחר תפלת המנחה ומצוה להקדים ולבוא לב\"ה ולאחר לצאת:", + "ובהגיע זמן מנחה יקום בזריזות ממלאכתו או מעסק תורתו ולא לבטל אותה על שום דבר בעולם ולא יאמר העוסק במצוה פטור מן המצוה והרי אני לומד למה אבטל למודי אין זו טענה כלל דאין עסק תורתנו קרוי עסק כראוי כי כמה ימים ושנים אנו מבטלים קריאתנו ולימוד תורתנו כ\"ש וק\"ו על עסקי שמים כי בגלותינו אין לו להקב\"ה בעולמו אלא ד\"א של תפלה בב\"ה והוא במקום בהמ\"ק והתפלות במקום הקרבנות וכמו שהי' לו י\"ו לריח ניחוח ריח העולה מן הקרבן כך הוא לו הבל היוצא מפי עמו ישראל בתפלותיהם כמ\"ש רז\"ל מתקבצים כל התפלות ונעשות עטרה לראש צדיק וכביכול הוא שמח בהן הרבה מאד כאשר הם כראוי וכשורה ואע\"פ שיש מהם שאינם כראוי טפלים הם לגבי הכשרים ומתקבלים כלם כא' ואדרבא תקנתו קלקלתו כמ\"ש ז\"ל כל תפלה שאין בה מפושעי ישראל אינה תפלה כחלבנה בקטרת והטעם הוא שאין האור ניכר אלא מתוך החשך והמשכיל יבין וצריך האדם ליזהר בתפלת המנחה הרבה מאד כמ\"ש ז\"ל שמצינו שלא נענה אליהו אלא בתפלת המנחה והוא בכוונה המתין לאותה שעה כמו שמפורש בפ' ויהתל בהם אליהו וכו' נראה שאותה שעה ראויה לעניי' משעה אחרת והטעם מפני שאותה שעה מתחלת לשלוט מדה\"ד ומי שיוכל לשלוט שיתגברו הרחמים על הדין כחו גדול ומפיקים לו רצונו וחפצו כיון שהפיק רצון שמים בהתחננו אליו ולעורר רחמים בזמן הדין וממלאים כל שאלותיו ונענה:", + "לכן צריך לכוין כראוי ולהיותו לאיש לשבר מנעולין ולבטל כל כחות הטומאה אשר התחילו להתעורר בזמן ההוא וא\"ת אם כן אפילו תפלת ערבית היא שעה ראויה יותר ויותר מכ\"ש שכבר שלטו כל כחות הטומאה וכ\"א ואחד עומד על ממשלתו ומי שמשבר תוקפם וחזקם יחשב איש וגבור חיל וראוי שתפלתו תהא נענית על כל פנים י\"ל ממקום שבאת משום שכבר גברה ממשלתם ותקפה ידם אין לו כח להציל ולשבר את אשר כבר עשוהו ואין לחסום שור בדישו וזה הוא טעם הנמנעים לומר י\"ג מדות של רחמים בתחלת הלילה מפני שהוא מבקש רחמים בחזקה ומבטל מפני זה רשות סטרא אחרא ואין ראוי מאחר שנתנה להם ממשלתם ברצון הבורא ית' ויתעלה כי גם את זה לעומת זה עשה האלהים ושניהם כאחד טובים כאשר גזר בחכמתו רבון העולמים כלם ית' ויתעלה: עוד טעם לעניית תפלת מנחה מפני שהיא שעה שכל העולם עוסקי' במלאכתם כ\"א טרוד בענייניו וחפציו. ומי שמניח כל חפציו ופעולתיו ורודף אחר חפצי שמי' ומתפלל ומתחנן לפני אדון העולם ומכיר אדנותו וגדולתו והוא כעבד הנרצה לו לעבוד עבודתו ראוי להביט על העני הלזה החרד אל דבר ה' ואם הוא אדם ראוי והגון ראוי שיתעטף בציצית ויניח תפילין גם במנחה כי באלו שמן חלקו ותפלתו בריאה בכוונה יתירה מפני שהם הממשיכים אליו הכנעת הלב וכובד הראש ותהי' יראת ה' על פניו לבלתי יביט מפה ומפה ויכוין באמרי פיו ואין טענה לומר דכיון דאין ק\"ש במנחה למה יניח תפילין ויתעטף בציצית שאין הענין של שחרית אלא לעכב שאין ראוי לאדם שיאמר וקשרתם והוא לא הניח תפילין והי' לכם לציצית והוא לא התעטף בציצית ונמצא שהוא מעיד עדות שקר על עצמו שהוא נאה דורש ולא נאה מקיים אבל למצוה זו וזה שוים לקבל עליו עול מלכות שמים ולמה תגרע תפלת המנחה להיותה בשעה ראויה להתפלל ולהתקבל כמו שאמרנו להתפלל אותה דרך עראי שלא בהכנעה וכובד ראש. ודאי אין סברא זו סברא של שכל ובעל נפש והירא את ה' וחרד על דברו מבקש מקום להתבודד וענין ליישב את דעתו ולהכין את לבו לאביו שבשמי' כמ\"ש תכין לבם תקשיב אזנך שאם אין הכנת הלב אין הקשבת האזן ולא יאמר איך אעשה דבר שאין כל הקהל עושים אותה וילעיגו עלי והוא יוהרא וגסות הרוח כי אין יוהרא וגסות הרוח בעשיית המצות ואם אנו חוששין לכך אין הדבר סוף אלא המצוה תעשה ויהיה מה שיהיה וכל השוחק ה' ישחק לו ועל כיוצא בזה אמר התנא ע\"ה הוי עז כנמר לעשות רצון אביך שבשמים. אחר שהתפלל ישהה מעט בב\"ה קודם שיצא ולא יחשב תפלתו עליו כמשא וממהר להמלט ממנה במרוצה כחבוש היוצא מבית האסורין ואח\"כ יצא בכובד ראש ויאמר ה' נחני בצדקתך וכו': ולענין לומר עלינו לשבח יש מי שאינו אומר אותו ואומר שמאחר שאין ק\"ש בתפלת המנחה אין מקום לומר עלינו לשבח כי במקום שיחדנו שם אלהינו אנו משבחים אותו שאין עוד מבלעדיו לאמת היחוד ולקיימו אבל במקום שאין יחוד בפועל אין מקום לזה השבח. אבל אין הטעם הזה מספיק כי לא יגרע מפני שלא יחדנו שם אלהינו י\"ו ביחוד ק\"ש הכתוב בתורה שלא ניחד אותו בענין אחר והלואי שיהי' האדם מיחד שם אלהיו י\"ו כל היום כולו באיזה צד וענין שיהי' וצדקה יחשב לו ומצוה רבה. ולמה נמנע עצמנו מלומר השבח הגדול הזה שמצאנו מתוקן וטוב ויפה והלואי שיאמר האדם אותו כל היום כלו ולא עוד אלא שכל עצמה של תפלה היא קרוב ליחוד בכח ובפועל שאנו מבקשים ממנו כל צרכינו וידענו שאין אחר זולתו ובלתו יכול להכיר רצוננו מבלעדיו ומודים אנחנו בו שהוא אלהינו שחיינו מסורים בידו ונשמותינו פקודות לו והוא הממית והמחיה ואין לך יחוד גדול מזה ובחזרת ש\"ץ התפלה אנו עונים אמן ליחד הב' שמות כמו שכתבנו למעלה ויש מכוונים לייחד בעניית אמן הג' שמות הקדושים אהי' הוי\"ה אדנ\"י ורמז לזה דאחר א' ב' ואחר מ' נ' ואחר נ' ס' ועולין אלו הג' אותיות בנ\"ס בגי' יב\"ק הלכך טוב ויפה לאומרו וכל הנמנע מלאומרו לא מרוח יתירא דאית ביה נמנע ממנו לשבח לאדון הכל ומה הפסיד באומרו ואדרבה תועלת הוא לו וקבלת עול מלכותו ולבקש יראתו על פנינו לבלתי נחטא וכן ראיתי רבים ונכבדים אומרים אותו וכן ראוי:", + "עוד טעם אחר לאומרו כי ענין עלינו לשבח הוא ההבטחה גדולה לאומת ישראל שלא תשוב תפלתנו ריקם מפני שאין חלקנו כע\"א ולא גורלנו כהם אבל ישראל משתחוים לפני מלך מלכי המלכים הקב\"ה ועמו החסד והרחמים לרחם ולחנן אל כל המתפלל אליו. ואם כן בכל תפלה שאדם מתפלל ראוי לאומרו להבטיח נפשו הבטחה שלמה שלא תשוב תפלתו ריקם:", + "ויאמר (על כן נקוה לך) ואח\"כ ישהה מעט ואם יש לו עת לקבוע ללמוד אחר תפלת המנחה מה טוב ומה נעים חלקו לקיים ילכו מחיל אל חיל כמו בתפלת שחרית לחבר זה עם זה ואם לאו בר הכי הוא או שא\"א לו לקבוע באותו זמן כי מאבד פרנסתו או משאו ומתנו ילך ויעסוק במלאכתו להחיות נפשו ונפש בניו ובני ביתו ולא יתעכב בענין שיוכל לקבוע למוד קודם תפלת ערבית כל א' כפי ערכו והשגתו וכפי יכולתו וישב בה עד שיגיע זמן ערבית ובהגיע זמן ערבית והיא אחר שקיעת החמה אין לו לעשות שום מלאכה ולא שום ענין קודם שיתפלל ויקרא ק\"ש כמו שמצינו בברכות פרק קמא כשבא אדם מן השדה בערב לא יאמר אוכל קמעא ואשתה קמעא ואח\"כ אתפלל ואקרא קריאת שמע ונמצא חטפתו שינה אלא בא מן השדה בערב אם רגיל לקרות קורא אם לשנות שונה עד שיגיע זמן ק\"ש ויתפלל. הנה שאפילו לאכול ולשתות אין מניחין אותו ואין לומר דהיינו כשבא בערב והיא לילה שכבר התחיל זמן ק\"ש ואיך יוכל לעשות דבר עד שיקרא זה אינו דאם כן אמאי נקט בא מן השדה בערב היל\"ל בלילה:", + "ועוד שאין דרך לבא מן השדה בלילה אלא סמוך לשקיעת החמה. ועוד דא\"כ למה ליה לומר אם רגיל לקרות קורא וכו' יקרא ק\"ש תיכף ויתפלל אלא ודאי שמע מינה דאע\"ג דעדיין לא הגיע זמן ק\"ש שהיא יציאת הכוכבים כיון ששקעה החמה והוא זמן לתפלת ערבית אין לו לעסוק בשום מלאכה עד שיתפלל וכן ראוי לכל בעל נפש להזהר מזה ואחר שקיעת החמה לא יעסוק כי אם בשירות ותשבחות ותהלות ה' בב\"ה להמנות מי' הראשונים ושכרו גדול כמו שביארנו גודל שכר המקדים והמאחר בבהכ\"נ. ונ\"ל שגדול שכר המקדים בערב מן המשכים בבקר מפני שבבקר אין לו שום עסק מו\"מ ומלאכה לעשות ואין לו דרך אחר אלא לבא לבהכ\"נ ולהתחנן לפני אלהיו ית' אבל בערב שהוא עסוק במלאכתו וצריך לגמור עניניו וכל חפציו ומניח הכל ובא לב\"ה לבקש חפצי שמים שכרו גדול כפול ומכופל ובפרט אם הקדים לבא משקיעת החמה ואינך והוא בב\"ה יחידי מצפה ומקוה שיבאו העם להתפלל שהוא חשוב בעיני המלך הרבה מאד וגבור יקרא לו אחר שכבש את יצרו לבטל עצמו מכל עסק ורץ כצבי לרא\"ש והוא י\"ו ישלם לו שכרו בעה\"ז ובעה\"ב ובזה יאריך ימיו ושנותיו כמו שמצינו בצוואת ר\"י את בניו קדימו וחשיכו בבי כנישתא כי היכי דתוריכו חיי. וכן המאמר הזה אפשר לדקדק כי הקדמת הערב הוא העיקרי כד\"א אקדימו ואחשיכו והוא על הקדמת הערב בלבד ולא אמר אקדימו על השכמ' הבקר ואחשיכו על הערב דא\"כ מה ענין אחשיכו לבד על הערב והלא כל העולם מחשיכין להתפלל תפלת ערבית ומה היתה הצוואה יתירה על כל אדם והלא אין נמנעים מכך כל העולם אלא ודאי הצוואה היתה שיקדימו לכל אדם וימנו מי' ראשונים וא\"כ היה לו לומר אקדימו בצפרא וברמשא כי וכו' ומדלא הזכיר הקדמת הבקר נראה שההקדמה חוזר לערב והענין א' הוא ולא קאי אבקר וערב אלא אערב לחודיה ומכ\"ש בבקר ולא הוצרך להזהירם עליו. אבל אפשר לומר דלעולם הם ב' ענינים ואקדימו קאי אבקר ואחשיכו קאי אערב ושייך לומר ל' הקדמה אבקר כי עדיין לא נכנס אדם שם וכל הלילה סגור וצוה אותם וזרזם ע\"ז שיהי' הם הקודמין לכל אדם בערב אבל לא שייך לשון הקדמה עיקרית כיון שכבר באו אנשים ונכנסו שם כל היום אבל לשון אחשיכו שייך שיקוו שם לחשך ולא יקדים החשך לביאתם לב\"ה:" + ], + "Order of Arvit": [ + "עוד אפשר לומר דאקדימו ואחשיכו על שניהם כא' אמר דאפילו על הקדמת הבקר שייך אחשיכו משום דצריך לבא בעוד שהחשך בעולם קודם אור הבקר. ולא אמר אחשיכו לבד משום דתפלת ערבי' צריך הקדמה קודם החשך ולא סגו בהחשכה לבד ויהיה פירוש הדברים כך בבקר אקדימו בענין שתחשיכו שיהיה קודם אור הבקר. ובערב אקדימו בענין שתחשיכו אתם אחר הקדמתכם ולא שכבר הוא חשך וכל עניין נדרש כפי ענינו כשהחשך מוקדם לאור ההקדמה הוא החשך וכשהחשך מאוחר ההקדמה היא קודם החשך ולעולם הוא נמצא בשתי החשיכות וזה הטעם הוא יותר צודק מפני שנמצא שמצווה על הב' ענינים ולא על הא' לבדו ועל הענין שכתבתי הטעם הראשון מספיק: עוד טעם אחר שראוי להזהר בהקדמת תפלת ערבית מפני שתחלת היום הוא הערב שיכנס היום שימצא בב\"ה מודה ומשבח לאדון הכל י\"ו ויעיד עליו אותו היום איך הוא עבד נאמן ליוצר בראשית י\"ו ועובד מאהבה ובנפש חפצה ושוקד על דלתותיו יום יום ר\"ל שתופס מיום זה ומיום זה ושמניח כל עסקיו וכל חפציו ובא לו לגמור ולקיים חפצי שמים ודאי שכרו גדול ועבודה גדולה עבודתו: וכשהגיע זמן ק\"ש של ערבית והיא יציאת הכוכבים יתפללו הקהל ערבית ויתפלל עמהם ולעולם ישתדל אדם להתפלל תפלתו עם הציבור וטובה לו הרבה מאד שאין מדקדקין בעיון תפלתו אלא מתערב' עם תפלת הציבור ואינה חוזרת ריקם ואם הקהל מקדימין להתפלל קודם זמן ק\"ש לא יתאחר מפני כך אלא יתפלל ויקרא עמהם שאין לפרוש עצמו מן הציבור בשום ענין ולא יקרא אותה ק\"ש לשם חובה אלא כקורא בתורה כדי שלא לפרוש עצמו מן הציבור וכדי לסמוך גאולה לתפלה ואחר יציאת הכוכבים יקרא ק\"ש פעם אחרת בעונתה לצאת י\"ח ולקיים מצות אלהיו עליו כתקנה ולא יאמר שום ברכה כלל אלא אם ירצה יאמר ברכת אהבת עולם הסמוכה לה וחותם בה בלא הזכרת שם ומלכות ודי לו בזה ולא יכניס עצמו בספק והיא עיקר היראה להתרחק האדם בכל עניניו מן הספיקות כדי שלא יבא לידי מכשול עון וכן בתפלת ערבית של שבת שמקדימין הקהל להתפלל בעוד היום יתפלל עמהם ואח\"כ יקרא ק\"ש בזמנה ואח\"כ יקדש על היין ואין לקדש קודם הק\"ש דתדיר תדיר קודם ויכוין בברכותיו כראוי לו והם ד' ברכות ב' לפניה וב' לאחריה וצריך לכוין בכל א' מהם כראוי לה ובפרט ברכת אמת ואמונה שמספר ביציאת מצרים ובגאולה שצריך לכוין בה לתת שבח והודאה לשמו י\"ו על כל הטוב שהטיב עמנו והגמול שגמלנו להוציא אותנו מעבדות לחירות והוא מצוה לספר ביציאת מצרים ביום ובלילה כמו שדרשה בן זומא מפסוק כל ימי חייך וכן בהשכיבנו שהיא הגאולה אריכתא להתחנן לפני הש\"י שכמו שגאלנו ממצרים והצילנו מכמה מקרים ופגעים רעים כן ישמרנו מכל דבר רע ומפחד לילה וחותם שומר עמו ישראל והוא כעין גאל ישראל ויאמר קדיש ולא הוי הפסק בין גאולה לתפלה כי הקדיש מעין הגאולה הוא שיתקדש שמיה רבא במהרה בימינו ויצמח פורקניה ויסמוך גאולה לתפלה כי כל הסומך גאולה לתפלה אינו ניזוק כל אותו היום ושכרו גדול כמו שמצינו בחזקיה מלך יהודה ששבח עצמו והטוב בעיניך עשיתי ואמרו חז\"ל שסמך גאולה לתפלה ולא שנא בבקר לא שנא בערב צריך לסמוך וענין הסמיכות הוא שיש לו בטחון בהש\"י על כל אשר עשה ביציאת מצרים לאבותינו ולנו ומאמין אמונה שלמה שבידו הכח והיכולת לעשות כזה וכזה ובידו להפיק ולגמור כל צרכי דבריו ולכן הוא סומך תפלתו להבטחה הזאת להורות שהוא שואל ממנו כל צרכיו וכל עניניו ומבלעדיו אין סומך ואין עוזר ובהיות כוונתו שלמה בענין הזה ומתפלל אליו בכל לבו ומקבל אותו לאדון ולפטרון והוא כעבד המבקש פרס מרבו להחיותו כי זולתו אין לו חיים ודאי שכרו גדול וצדקה יחשב לו בהאמנה הזאת וכל אותו היום לא יאונה אליו כל רע ולא יארע דבר תקלה על ידו יען כי נשען על הצור ב\"ה והיה ה' מבטחו: וענין חזקיה לא היה משתבח על פעם אחד שסמך ולא פעמים ושלש אלא שהוא היה מוחזק בזה כל ימיו מגודל הבטחתו והאמנתו הגדולה:", + "ויתפלל תפלתו בכוונה ראויה כשאר התפלות ולא יחשוב בלבו לאמר אחר שכבר אמרתי זאת התפלה וזה הנוסח בבקר ואחר כך במנחה והנני מתפלל אותה בערב וכן למחר וכן למחרתו איך יהיה לי כוונה בדבר מורגל ושגור כ\"כ בפיו א\"א לכוין כי כל דבר שנתיישן פעם אחר פעם בעיני האדם הנה הוא לו למשא כבד ולא שת לבו עליו וכן בק\"ש שאומר אותה פעמים בכל יום בבקר ובערב ואיך יוכל לכוין בה לז\"א ז\"ל (אשר אנכי מצוך היום על לבבך) יהיו נחשבים בעיניך כאלו היום נתנו והוא כדיוטגמא חדשה הבאה מאת המלך שאזני כל העם לשמוע פתגם המלך ומה שגוזר בתוכה כדי לגמור ולקיים עליהם כן ראוי לכל אדם שיחשוב אלו הדברים שהם חדשים מקרוב באו ויכוין בהם כראוי לגמור ולקיים מאמר המלך ממ\"ה הקב\"ה:", + "וכן בענין תפלותיו כשבא להתפלל תפלתו לא יחשוב כל תפלות שהתפלל אלא יחשוב שמעתה נכנס להתיצב ולהתפלל לפני מלכו ש\"ע י\"ו:", + "וצריך שיעמוד בפחד ורעדה גדולה לשאול ממנו כל הדברים הצריכין לו ולהתחנן בכל תחנה וכל בקשה כעבד העומד בפני רבו ומבקש ממנו צרכיו ושופך את נפשו שלא ישיב את פניו ריקם. ועוד שאם הוא מואס בתפלותיו לומר אותם פעם אחר פעם גם הקב\"ה ימאס בהם ולא יפיק רצונו למלאות לו שאלתו להכין לו בבקר ובערב ובצהרים וכיון שהם לצרכו שצריך להם בכל עת ובכל שעה וכולי האי ואולי למה קץ נפשו בהם ומאבד עצמו לדעת ואסור לרחם עליו. וכן ארז\"ל על פסוק מסיר אזנו משמוע תורה וגו' לומר כי האומר על דבר שכבר למד או שכבר שמע למה אחזור ללמוד או לשמוע הרי למדתי או שמעתי כמה פעמים ועל כן מסיר אזנו משמוע תורה גם תפלתו תועבה כי בתפלות שהוא מתפלל לפני מי שאמר והיה העולם בכל יום ג\"פ והוא שומע ועונה ומכין לו טרף ומזון לכל יום ויום ואינו מואס בתפלותיו גם הוא לא ימאס בתורתו. אבל אם הוא מואס בתורתו כך גם הוא יחשוב תפלתו לתועבה ולא יענה אותו וגעלה נפשו אליו כיון שהוא גועל בתורתו וכל מה שעושה אינו אלא להנאתו ולתועלתו:" + ], + "One Hundred Blessings": [ + "וטוב לאדם לכוין בברכותיו ולמנות אותם מתחלת הלילה א' לא' למצוא חשבון למען דעת כמה ברכות הוא מברך שלא יפחות מק' בכל יום וכל המוסיף מוסיפין לו. ומפני שתפלת ערבית בתחלת הלילה והיא התחלת היום שהיום הולך אחר הלילה צריך להתחיל ולמנות מתפלת ערבית ויהיו ברכות ראויות להמנות שיברך אותם בכוונה ראויה דאי לאו הכי ברכות פסולות איקרו ואינן ראויות למנין אדרבא לחטא יחשב לו ח\"ו ומה טוב חלקו ומה נעים גורלו אם יוכל למנות אותם כלם בכוונה כי ודאי עשה רושם למעלה ומברכותיו יברכו עליונים ותחתונים. כי ענין סוד מאה ברכות הוא ענין נשגב עד מאד ונורא כי לא על חנם אז\"ל מה ה' אלהיך שואל מעמך א\"ת מה אלא מאה וכיון שהש\"י אינו שואל מעמנו כ\"א הדבר הזה בלבד דבר גדול הוא:", + "והענין הוא כי כל העולמות אינן מתקיימים כ\"א מצד הפעולות הטובות הנעשות למטה כי צדיק יסוד עולם ואם אין צדיק אין עולם מתקיים ומברכתו יבורכו כל צבא השמים מרום רקיעא עד תהומא. וא\"כ כשהאדם השפל משגיח עליו ומתבונן בברכותיו לומר אותם כראוי הבל אותם הברכות עולה ובוקע כל האוירים עד שמגיע לפני כסא כבודו והקב\"ה כביכול מתעטר בו ושמח שמחה גדולה באותו שבח העולה מאת אדם נגזר מאדמה כי מחומר קורץ ומתעלה בו ומכין לו מחיה ומזון ונותן טרף לביתו פותח את ידיו ומשביע לכל חי רצון אבל פחות מק' אין הדבר נגמר כאשר ידוע ליודעי חן. ויום השבת שנמנעים ממנה כמה ברכות י\"ב בכל תפלה צריך בעל נפש להזהר כדי להשלים ולכוין בכל הברכות העולים לקרות בתורה ובז' ברכות של מפטיר ויעלו לו ואם הוא המפטיר בעצמו מה טוב ומה נעים גורלו כי מברך ז' ברכות כחתן בתוך חופתו ואם לא בא לידו כדי להשלים כבר אמרנו בגמרא ממלי להו באספרמקי ומגדי וכן בי\"ט אבל בי\"ה הוא טורח גדול למצוא צד להשלים כי כשאנו מונין אין אנו מוצאים אפילו שמונים כיצד ה' תפלות ל\"ה ברכות ברכות הבקר עד ברכת התורה י\"ט ברכות ב' של ברוך שאמר וחתימת ז' ברכות דק\"ש הם כ\"ח ול\"ה הרי ס\"ג וי\"ד של הפטרות הם ע\"ז הרי חסרים מהמנין כ\"ג ואם נאמר שיכוין לברכות הקוראים בתורה מי הוא המכוין בהם. ולכן ראיתי טוב ליקח מעט בשמים או הדס ומשעה לשעה יריח בה ויברך ולא מצאתי תקון אחר קרוב מזה אחר שאינו יוצא מב\"ה והחכם עיניו בראשו להבין ולהשכיל כל הענינים על מתכונתו ואין אנו חוששין אם הוא נוהג בכך להריח בעצי בשמים כל שעה ולא עוד אלא שאנחנו מבקשים ביום הזה כל דבר עינוי ואיך יעשה ההפך דכיון שעושה הדבר לש\"ש אין לחוש ודי לנו מה שאסרה תורה וגדר שגדרו חכמים עלינו ועוד דתענוג נשמה הוא זה ולא תענוג דגוף כמ\"ש רז\"ל בפ' כל הנשמה תהלל יה איזו דבר הוא שהנשמה נהנה ממנו ולא הגוף זהו הריח וע\"כ אין חשש לתענוג הנפש ואע\"ג דכתיב כל הנפש אשר לא תעונה היינו נפש הבהמי הנקשר עם הגוף אבל הנשמה אין לה ענוי מזה וכן הוא ענין וכפר עליו מאשר חטא על הנפש שציער עצמו מהדברי' שהנפש מתהנה מהם ואין לנו עסק בדרש הזה כי אין זה מקומו: ואחר שהתפלל תפלת ערבית צריך לקבוע עתים לתורה כאשר עשה בבקר כמ\"ש והגית בו וגו' וצריך שיהיה קודם אכילה כי מקשה התפלה עם תלמוד תורה והיא מצוה רבה ומקיים ילכו מחיל אל חיל ויזכה לראות פני שכינה כמו שדרשו זלה\"ה. ועוד שאין ראוי לאכול קודם אחר שזה תענוג הנפש ומזונה וזה תענוג הגוף ומזונו ראוי לו להקדים מזון הנפש למזון הגוף ועוד כי אכילה מביאה את השינה ולא יהיה לו אפשרות ללמוד מן השינה שבעיניו ותנומה שבעפעפיו. ואם הוא רעב וצמא ואין לבו פנוי ללמוד יטעום מעט ליישב את לבו ויעסוק בתורה ואח\"כ יגמור סעודתו כראוי ולא יאמר אקום באשמורת הבקר ואקבע למוד כראוי ולמה לי לקבוע קודם אכילה ולא אחר אכילה זו אינה טענה שאין לו להניח הודאי מפני הספק מי יודע אם יתגבר עליו שנתו או איזה דבר יעבור ולא יוכל לקבוע למודו ולזה אין להחמיץ את המצוה הזאת ואם מתבטל מן התורה יש בטלים הרבה כנגדו לכן כל בעל נפש צריך שתהיה לו שעה קבועה בלילה ללמודו קודם שישן אם אפשר קודם שיאכל מה טוב ומה נעים ואם א\"א לו לעכב סעודתו יקבע אחר הסעודה ולא יבטל אותו קביעות על שום דבר שבעולם כמו שביארנו בקביעות היום וצריך שילמוד תורה נביאים וכתובים ומשנה וגמרא ולא יעבור מזה ביום ובלילה ובנקל יכול האדם לקבוע כל זה כמו שבארנו. ואם יש עמו בן או תלמיד ילמוד עמו כדי לקיים ביום ובלילה לא יעבור עליה וזה מן המצוה שיכול האדם לקיים כל יום ויום ואע\"פ שאין לו בנים ולא תלמידים או שאינו בר הכי לפחות יתחבר עם חבירו להתוכח על איזה דבר או ענין ועכ\"פ יצא מביניהם תועלת שילמדו זה מזה איזה דבר או ענין. ואם אפשר לו להתחבר עם חברה לקבוע למוד בלילה מאיזה למוד שיהיה אם מקרא מקרא ואם משנה משנה ויאמרו קדיש על קריאתם הנה מה טוב ומה נעים וכן ראוי לכל בעל נפש להתחבר עם העוסקים בלמוד בין ביום ובין בלילה כדי שימנה מהם ויש לו שכר וזכות עמהם:", + "ואחר שיגיע עת האוכל יטול ידיו כראוי ויברך בכוונה ויסמוך נטילה לברכה ולא יזוק כל אותה סעודה ויאכל מאכלו בכובד ראש ויהי' כוונתו להברות גופו לעבודת אלהינו ית' וית' ולא תהיה הכונה להתענג באותו שעה ולמלאות גרונו כי זה דרך עמי הארץ והסכלים אשר לא שתו לנגדם עוד אבל מי שהוא בעל נפש וירא שמים אין לו להתהנות מן העה\"ז בשום דבר כי אם על צד הכנת בריאות אבריו ולהשלים חפצי שמים כמ\"ש למעלה על פסוק בכל דרכיך דעהו והוא עיקר גדול להכניע היצה\"ר מגופו של אדם ויתדבק בטהרה ובקדושה ולא ידע דבר רע ולא יבא שום תקלה ע\"י וחפץ ה' בידו יצלח:" + ], + "Order of Bedtime Shema": [ + "ואחר אכילה אם יש לו לעסוק בשום מלאכה יעסוק בה קודם שישן כדי שיניח מקום באשמורת לעסוק בתורה כי היא שעה פנויה ראויה ללמוד ואם לאו יחזור ללמוד בעוד שהוא ניעור עד שיכבוד עליו השינה ויברך ברכת המפיל חבלי שינה על עיני (ונ\"ל שהברכה הזאת אין לברכה בכל שעה שרוצה לשכב עד שיראה הוא בעצמו שהשינה באה עליו ועפעפי עיניו נאחזות לישן. כי איך יברך המפיל שינה ועדיין השינה לא באה אלא שהוא מכין לה מקום שתבוא ודאי ברכה לבטלה היא):", + "ולפי שראיתי הרבה בני אדם טועים בזה הענין ובכל עת וזמן שמבקשים לשכוב על מטותיהם מברכין כתבתי זה כי ראוי לכל ירא שמים להזהר מזה ושלא יברך אותה כ\"א בשעה הראויה לה והוא טעם נכון ואחריה יקרא ק\"ש עד פ' והיה אם שמוע ואע\"פ שקריאת' להגן היא ג\"כ מצוה לקבל עליו עול מלכות שמים סמוך למטתו והטעם משום דשינה א' מס' במיתה וקודם שיפטר מן העולם ראוי לו לקבל עול מלכות שמים עליו ואהבתו ויראתו ועל ענין זה נוהגים לומר וידוי ש\"מ ויפה הם עושים כי אין האדם יודע את עתו וכמה אנשים ראינו ששכבו על מטתם ולא קמו ממנה ומה תהיה מן הנשמה ההולכת כך פתאום לפני אדוניה ולא הביאה דבר מה בידה וע\"כ ראוי להתודות וידוי כללי ופרטי מכל מה שעבר אותו היום וישאל מחילה מכל מי שציער אותו או דבר כנגדו ואם אחרים ציערו אותו ודברו כנגדו ימחול להם מחילה גמורה מלב ומנפש מחילה החלטית וכן מצינו חסידים הראשונים שהיו עושים כן קודם שישכבו על מטתם ואומרים שרי ליה מריה לפלוני שעשה לי כך וכך וכן ראוי לכל בעל נפש וזרע הקדש לעשות ואע\"פ שהחטא הוא גדול שהלבין פניו ברבים אפ\"ה יעבור על פשע כמו שמצינו בש\"י רם על כל רמים שעובר על כל פשענו כמה וכמה פעמים ואינו מבקש אחרינו ואיך אנחנו יתושים אפלים שפלים מבקשים אחר אנשים אחים כולנו בני איש א' ואולי גדולים וטובים ממנו להנקם על פשעיהם ולנטור איבה חלילה חלילה לזרע אברהם אב הרחמים לעשות כדבר הזה וכן דהע\"ה ביושר דרכו היה משבח עצמו על המדה הגדולה הזאת ואמר אם גמלתי שולמי רע וכו'. ואח\"כ יאמר פסוקי דרחמי כל א' כפי דרכו וכל המוסיף הרי זה משובח ושומר מצרת נפשו וישתדל שלא ישקע בשינה אלא מתוך ד\"ת כדי שתתראה נשמתו לפני בורא עולם י\"ו מתוך ד\"ת וכן יחמול עליו בעל הפקדון להחזיר לו נשמתו מחודשת מכל טוב כמ\"ש חדשים לבקרים רבה אמונתך וענין הפסוק הוא לומר לנו שאין נאמנותו ית' ויתעלה כנאמנות של ב\"ו כי נאמני ב\"ו כשחוזרים פקדונם הלואי יחזירו אותו כאשר ניתנה להם מבלי תוספת ובלי מגרעת והוא דבר בלתי אפשר בידם לעשות כי עכ\"פ כל יום ויום המתחדש על איזה דבר שיהיה כלה ואבד כי כל דבר הווה נפסד אבל נאמנות ה' י\"ו חוזר הפקדון המופקד אצלו בתוספ' טובה ומחודש ממה שהי' כשמפקידו אצלו. וזהו ענין רבה אמונתך גדולה ורבה הוא אמונתך עד מאד שלא כדרך האמונות והיא לפנים משה\"ד ומפני שהאמינו בו ובטחו בישועתו ואינו דן את האדם לפי מעשיו ולהתפרע ממנו בזמן שהפקדון בידו מפני אמונתו הגדולה וכן ראוי לכל אדם ללמד מדרכי קונו ית' וית' וכ\"ז שחבירו בטח בו למסור בידו איזה דבר או ענין ונמצא שיש לו אצלו איזה טענה או תביעה לא יעכב פקדונו מפני כך אלא יחזור לו את שלו ויתבע אותו לדין ואע\"פ שיהיה חמסן או אלם יעשה הוא את שלו והוא את שלו והרבה פתחים למקום לפתוח להולך בדרכיו ואינו מקפח שכר שום בריה כמ\"ש דהע\"ה אשרי איש ירא את ה' וכו'." + ], + "Conjugal Conduct": [ + "ואם היה נשוי אשה יקדש עצמו במותר לו וכבר דברו אחרים בזה כל הצורך איך יתנהג האדם עם אשתו בשעת תשמיש והכלל העולה הוא שיעשה אותו מעשה באהבה וחבה ברצונה ומחשבתו בה וכוונתו לקיים המצוה ולא ירבה דברים עמה כמ\"ש מגיד לאדם מה שיחו אפי' שיחה קלה שבין איש לאשתו שלא לצורך תובעין אותו לדין עליה וזנ\"ל פי' באשתו אמרו ק\"ו באשת חבירו על זה הענין דהיה נראה פטור ומותר עליו כיון שנתן לו רשות מה לי מעט מה לי הרבה אפילו הכי הקפידה תורה עליה והשתא ניחא דקאמר באשתו אמרו דהיכן אמרו ואם הענין הוא תקנה שתקנו לא מצאנוה בשום מקום שאסרו חז\"ל לדבר איש עם אשתו כדי שיבא על זה ק\"ו באשת חבירו אבל עכשיו שמצאנו פסוק מפורש מגיד לאדם מה שיחו ופירשו בקבלה אפילו שיחה קלה שבין איש לאשתו יבא הק\"ו כראוי לאסור כל דבר באשת חבירו שנאסר עליו וא\"כ ראוי לאדם שלא להשתמש באשתו קודם שישן סמוך לשכיבתם כי מתוך שהם נעורים מתלהבים ביצה\"ר וא\"א שאותו זווג יהיה קדוש לגמרי אם מצד עניינם אם מצד שאפשר שהוא או היא הרהרו בדבר אחר ביום ואין המחשבה נקיה. זאת ועוד כי אין ראוי להסיח דעתו מקדושת הש\"י אשר קבל עול מלכותו עליו להפטר מן העה\"ז כאשר כתבנו שצריך שישקע בשינה מתוך ד\"ת וקדושה אבל אחר שכבר נרדמו שניהם וישנו כבר נתבטל קצת היצה\"ר שלהם וכל העולם שקטו והמחשבה נקיה וטהורה אז ודאי הוא שעת רצון ועונה ראויה לעונה ואעפ\"י שאמרו שהעונה צריכה להיות אחר חצות הלילה מי שיכול לכוין טוב הוא מפני שכל כחות הטומאה מתמעטים והולכים והקב\"ה משתעשע עם הצדיקים בג\"ע והנשמה הנחצבת בזמן ההוא אין רע יורד עמה בפרט כשהוא בליל שבת אחר חצות שהוא טוב מכל צדדיו ומי ומי זוכה לזה ולזה אמרו עונתן של תלמידי חכמים מלילי שבת ללילי שבת שהם יודעים לכוין כראוי. ואם תאמר אחר שהוא כן היה ראוי שיהיו בניהם של ת\"ח שלמים וחכמים ומלאים דעת ויראת ה' והרי ראינו כמה וכמה יוצאים לתרבות רעה. וכמה בני עמי הארץ רובם ת\"ח כמ\"ש ז\"ל בבני עמי הארץ שמהם תורה יוצאת ואם כן מה תועלת בכוונה ובשעה הראויה. הקושיא נראה חזקה וקשה עד מאד אבל כבר תרצו לזה שהקב\"ה מבקש ומסבב סבות וחושב מחשבות לבלתי ידח ממנו נדח ושוקל כל הענינים כולם במאזני צדק ואמת. וכשיש איזו נשמה שלא נשלמה שהיתה רעה וחטאה ואותו ת\"ח מכוין בדעתו להביא נפש לעבודת אלהיו י\"ו והוא י\"ו שולח על ידו אותו נפש של אותו רשע כדי להזדכך עם נשמתו הטהורה ויועיל לו להסיר ממנו כל החלודה אשר עליו וזוכה בזה אותו צדיק שמביא לעולם קיום נפש א' להשיבו אל אביו ומי יתן טהור מטמא וזאת סברת רז\"ל. ואע\"פ שסוף סוף אינו משתלם אפ\"ה השלמות הוא בערכה בערך מה שהיתה. ואם הנפש הזאת היתה משתלחת ע\"י אחר ובמקום אחר שאינו הגון לא היתה לה רפואות תעלה למכותיה ותאבד הנפש ההיא לגמרי זאת היא כמדומה לי ששמעתי אבל אינו מרוה את הצמא ואפשר לומר טעם אחר שהרי לא מצינו כל בניהם של ת\"ח שאינם זוכים אלא יש מהם כך וכך וכן בבני עמי הארץ יש ויש. ואין התימא אלא איך אפשר להיות שבני עמי הארץ יצאו לאור ובני ת\"ח לא כן. ומשז\"ל הזהרו בבני ע\"ה שיצא מהם תורה לא שללו שמבני ת\"ח אינו יוצא ח\"ו אלא לומר שלא יאמר אדם כיון שבן ע\"ה הוא זה אין לטרוח עמו ולהשגיח עליו ללמדו תורה כיון שאביו ע\"ה היה מעשה אבות יעשו בנים ולא יצליח בלמודו אלא צריך להזהר בהם כי ראוים הם לצאת מהם תורה כמ\"ש יזל מים מדליו כו' כי לפעמים באפרקסתו של עני מרגניתא נמצאת והכל כאשר יודע רבון הכל ית' וית' ותרצו חכמים לזה למה ראוים בני עמי הארץ לצאת מהם תורה יותר מת\"ח מפני שאין מברכין על התורה תחלה והענין הוא שהת\"ח שתורתו אומנותו צריך להזהר בכבוד תורתו בכל עניניה ובפרט לברך עליה קודם הלמוד בכל פעם שצריך לברך ולברך בכוונה שלימה לשבח לאדון הכל י\"ו ששם חלקנו בתורתו ולפעמים הת\"ח מתרשל מזה בברכה שאינו מדקדק בה לאומרה ותולה שאינו צריך לאומרה שכבר בירך ואם היה מדקדק על זה נמצא מחויב לברך והרי נתרשל לברכה ולפעמים אינו מדקדק בכוונת התיבה וג\"כ מזה שאינו חושש לכבוד תורתו כדין וכשורה וא\"כ מודדין לו מכ\"מ ואין מנחילין אותה לבנו אבל ע\"ה לא שייך ביה זה הטעם ולא זה העונש לכן ראוים הם שתצא תורה מהם. עוד קרוב לזה הטעם אפשר לומר טעם אחר ואע\"פ שנאמר שבני עמי הארץ ראוים יותר מבני ת\"ח מפני ששעת הזיווג צריך לכוין בה כוונה ראויה. ולכן ת\"ח שראוים לכוין בה כראוי מדקדקין עמהם כחוט השערה ואם נמצא בדבר מה שלא כראוי נפסלה כוונתם והרי היא כמי שאינ' וההעדר טוב ממציאות רעוע וחסר ועל זה אינו יוצא אותו הפרי נגמר כראוי אחר שאין לו יסוד שהי' ראוי להיות לו אבל עם הארץ אינו יודע כלום שום כוונה אלא כסוס כפרד אין הבין ונוצר משם גולם ראוי לציור אפשר שיעשו ממנו דבר חשוב ונחמד והוא טעם דק צריך למשמש בו בשכל:", + "עם היות שלפי האמת כל ג' הטעמים אמת והכל לפי מה שהוא אדם ובזה לא נשאר לנו ספק כלל ועיקר והרבה גדר פרישות צריך אדם לגדור עצמו בשעת תשמיש וכל מקום שיש בו גדר ערוה יש בו גדר פרישות וטהרה אמרו בזוהר אל תהיו כסוס כפרד אין הבין אלו הם שאין מדקדקים בעצמם בשעת תשמיש בבושת פנים וביראה אלא מנהיגים עצמם כבהמה שאין לה בושת פנים משום דבר אלא עושים מעשיהם ויבא מה שיבא ואינם חוששים לכבוד ה' ית' וית' אשר הוא טהור ומשרתיו טהורים וצוה לנו קדושים תהיו כי קדוש אני ואז\"ל הוו פרושים מן העריות והיינו יותר ממה שצותה תורה לנו לגדור עצמינו שלא לבא לידי טומאה וכן אמרו והייתם קדושים לאלהיכם קדש עצמך במותר לך וזה הראוי להקרא קדוש שמקדש עצמו על קדושתו. דאם ענין הקדושה הוא על קיום המצות לא שייך לומר קדושים תהיו והייתם קדושים שהרי קדושים ועומדים הם בקבלת המצות שנצטוו אלא ודאי זו היא קדושה יתירה שמקדש אדם עצמו על קדושתו להיות פרוש וגדור מן הערוה כדי שלא יבא לידי טומאה וכן אמרו ברבינו הקדוש שנקרא כך על שלא הושיט ידו מטיבורו ולמטה וכל הרודף אחר התאוה והחמדה ועצת היצה\"ר ותחבולותיו כמו מכחישי ה' שמבקשים דבר מה להרבות יצרם ותאותם ועושים מעשה על ככה הן מאכילות ושתיות או סיכות והם מסטרא דמסאבא אשר מטמא כל הנוגע בה ואין להם חלק באלהי ישראל הקדוש והטהור יתברך וית' ואנחנו עמו וצאן מרעיתו חלקו ונחלתו צריכין אנו להתקדש בקדושתו ולאהבה וליראה אותו אין אדם זוכה ליראה אלא על ידי הפרישות והקדושה שיגדור עצמו בכל דבריו ועניניו ובפרט בענין אות ברית קודש שצריך ליזהר הרבה במאד מאד בשמירתו כי הוא מקום מוכן משכב ומושב של יצה\"ר ולא מצא מקום סמא\"ל להתגבר על יעקב כי אם באותו מקום שנגע שם ויוכל לו ותקע כף ירך יעקב ומפני תוספת קדושה שבו יש לו אחיזה שם כי כן דבריו של שטן להתחבר במקום היותר קדוש ופרוש כדי להעביר הקדושה משם ולהניח לו מקום לכף רגלו וזה הטעם הוא שהמת מטמא בכל דבר משום שהסטרא אחרא מבקש לו מנוח לנוח באותו גוף הקדוש אשר הוא משכן ומושב לנשמה הקדושה והטהורה ובעוד שהיא בקרבו אינו יכול לנוח. ובהתפרד' מן הגוף אז מצא לו מנוח ושולט בו כרצונו מה שאין כן במכחישי ה' כי בחייהם קרוים מתים ומה לי חיים מה לי מתים לעולם הם במצב אחד ומפני שאין אבר בגוף האדם אשר מבדיל בין קדש לחול כזה ולא נקרא גבור שלם כראוי אלא מי שמתגבר על יצרו במקום הזה וכובש אותו תחת ידו ומעלתו גדולה עד מאד עד כי מפני זה נקרא צדיק והוא יסוד עולם וכן מצינו ביוסף שלא זכה להקרא יוסף הצדיק יותר מכל אחיו אלא מפני מעשה שבא לידו וכבש את יצרו וכן בנימין נקרא צדיק מפני שכבש מעינו כל אותן שנים מפני צרת אחיו יוסף ואין ניכר מעלת האדם וקדושתו ופרישותו אלא בענין האבר הזה וכל הענינים האחרים לנגדו כאין ומ\"ש חז\"ל כל הגדול מחבירו יצרו גדול ממנו לא אמרו אלא בענין האבר הזה שאם נאמר על שאר עבירות גזל וגניבה וחלב ודם הרי אנו רואים שאין לגדולים תאוה בהם כלל לא מעט ולא הרבה ויצרם כבוש וחלל בקרבם בענין זה אלא ודאי לא נאמר אלא על הדבר הזה שכל מי שהוא בקדושה ובפרישות יצרו מתגבר עליו להעבירו כמו שמצינו כמה מעשים בגמרא בענין זה ואנו רואים בעינינו התגברות יצה\"ר על דבר זה ולולי ה' שהי' לנו להתגבר עליו כמעט כסדום היינו לעמורה דמינו. אבל ישראל קדושים מובדלים מהם כדי להתרחק מצד הטומאה כל האפשר וצריך כח גדול וחזק וגדרים גדולים שיוכל להמלט ממנו כי כל מצודיו וחרמיו רובם בענין זה ואינו מבקש מן האדם אלא כשיכנס מעט כי הוא יכניסהו הרבה ואח\"כ יוציאהו מן העולם. וכן אחז\"ל אבר קטן יש באדם משביעו רעב מרעיבו שבע והענין הוא לפי דרכנו כי האבר הזה הוא קטן בכמות אבל גדול באיכות שאם האדם משביעו רוצה לומר להשלים תאותו וחקו למה שהוא ואפי' יהיה במותר לו אין לו תקנה אח\"כ אא\"כ יבקש לו לעולם כדי להשביעו ומן המותר ידיחנו אל האסור ולא ימצא מנוח לכף רגלו עד שיטרידהו מעט מעט מן העוה\"ב ומהעוה\"ז וכן אמרו חכמי הרופאים א' מאלף מת ממיתת עצמו והשאר מרוב תשמיש שמביא עליו חלאים רבים ורעים אבל מי שיש לו שכל להרעיבו ולא ימלא לו כל תאותו אלא פעם רחוק מפעם כגון מליל שבת לליל שבת יחליש כחו והוא מעצמו יתבטל ממנו ולא ירדוף אחריו וזה הפי' ראוי מצד עצמו והוא אמת ממה שאנו רואים בעינינו עם היות שיש פי' אחר:", + "הכלל העולה בידינו הוא שצריך האדם להזהר הרבה מאד מאד בענין זה ויגדור עצמו בגדרים וסייגים בשכל ובחכמה להתרחק מן החטא והיא שלא יושיט ידו למטה מטיבורו אם אינו נשוי בין שהוא ילד בין נער בין בחור בין עם הארץ בין תלמיד חכם כי אין אפוטרופוס לעריות אדרבא הוא מעותד לחטא יותר כמו שביארנו. ואמרו ז\"ל במס' נדה אמר עולא ישב לו קוץ בכרסו והוא המקום למטה אצל הערוה וצריך למשמש שם כדי להוציאו תבקע כרסו ולא יעשה רשע לפני המקום אוי לאזנים שככה שומעות ולעינים שכן רואות עד היכן הגיע קדושת ישראל לבין אביהם שבשמים והרואה והשומע זה איך לא יהי' נזוף כל ימיו לפני המקום כי כמה וכמה פעמים עבר על זה ומי הוא אשר נקה מזה ויותר ויותר מזה ויוכל כל אדם להקרא רשע מרושע לפני המקום בפה מלא כיון שעבר על זה כמה פעמים ואין צריך לומר אם הושיט ידו למטה לחכך עצמו ומן החכוך בא לידי חמום ומן החמום גרם החטא להוציא שכבת זרע לבטלה ואין צ\"ל אם הושיט ידו לרצונו בלי סבה גורמת ואין צ\"ל אם הקשה עצמו לדעת שהוא חייב נדוי ולדעת אחרת הוא בנדוי ואצ\"ל אם הוציא בידו זרע בכוונה למלאת תאותו שהוא שנאוי מרוחק לפני הקב\"ה ואינו זוכה לראות פני שכינה כדכתיב לא יגורך רע ואין רע אלא העושה המעשים האלו שהוא רע סתם לשמים ולבריות משחית למעלה ומשחית למטה פוגם למעלה ופוגם למטה אוי לו ואוי לנפשו אוי לרוע מזלו דנוח לו שלא נברא נוח לו שנתהפכה שליתו על פניו ולא יצא לאויר העולם נוח לו שיכרתו ידיו ולא הי' עושה המעשה הרע הזה מה כפרה יש לו מה תשובה יש לו כמעט שננעלו ממנו שערי תשובה ושערי כפרה ובפרט אם התמיד עצמו בזה ימים ושנים עד שהורגל בזה גדול עונו מנשוא אלו הם המביאים חרון אף לעולם הם המביאים המגפות והמיתות לעולם ובפרט אם השיאו יצרו הרע ועשה הדבר הרע הזה בפני אנשים או חברים או גרם לעשות לאחרים שחלל את ה' וחטא והחטיא שנתגדל עונו במאד מאד עד לשמים הגיע ובפרט אם לא הרוה צמאו בזה עד שבא על הזכור או שבא על הערוה כי הוא זמה והוא עון פלילי תועבה לפני ה' כיצד ירים ראשו כיצד יאכל וישתה כיצד ילבש בגדים נאים והבגדים הצואים אשר עליו לכלכו נפשו רוחו נשמתו עד שהרחיקוהו מלפני אדון כל הארץ ובת מלך הכבוד י\"ו כבודה ויקרה טנפוה ועשו עמה כא' הנבלות כיצד ישמח ויגיל כיצד ימלא שחוק פיו כיצד יראה בשחוק אחרים ודאי אין תקנתו כי אם קלקלתו וילבש שחורים ויתעטף שחורים ויענה בצום נפשו יום אחר יום עד שהוא בעצמו יראה אותו נכנס ונשבר ונענה ונאכל חלבו ודמו ונתמעט תאותו והנאתו ואומר שלא ישוב אל הנאצות הגדולות האלה וילבש שק וישב על האפר וילקה בכל יום עד ישקיף וירא ה' משמים כי חנון ורחום אלהינו ומרבה להטיב ואינו חפץ במות המת כי אם בשובו וכו' ואין לך דבר שעומד בפני התשובה השלמה כי ימינו פשוטה לקבל שבים הבאים בכל לב ובכל נפש ומתחרטים מעונותיהם ולבם מר ונאנח סר וזעף על כל מה שעבר עליהם ולא ישובו עוד לכסלה ואם הי' נשוי התירו לו דברים האלה לאחוז באמה ולהשתין מפני שהוא טרוד במעשיו ודברים כאלה שאין אנו חוששין שיתגבר יצרו עליו כל כך אחרי שיש לו פת בסלו:", + "אבל להושיט ידו שם שלא לצורך ואפילו לצורך שהוא רוצה לחכך אסור להושיט ידו להביא על הערוה כי מן החכוך יבא החמום בקל אלא יחכך מעט מעל חלוקו ואצ\"ל שאסור לו להסתפר והוא רואה ומסתכל במילתו שהוא עון גדול מלבד הסיפור שיבא לידי קשוי ולידי חמום וכן אם יש לו שערות הרבה ורוצה לסרוק שם במסרק אסור. וראוי שלא להעביר שער הערוה לא במספרים ולא בתער כי על כל פנים יעשה רשע לפני המקום ורבים מדקדקים בדבר זה ואין מעבירים אפילו ע\"י סם. זה הכלל כל דבר שהוא רחוק מן השכר וקרוב להפסד אפילו לנשוי אסור מפני שחומרת הוצאות שכבת זרע עבירה גדולה עד מאד וצריך אדם להזהר ממנה הרבה:", + "ולענין לרחוץ אותו מקום בשעת רחיצת שער הגוף נ\"ל דמותר אבל להתעכב ברחיצת אותו מקום אסור ואם בכל דברים המותרים רואה האדם שבא לידי קישוי וחמום יסלק ידו מיד עד יעבור זעם ואם הי' נר בבית אסור לו לשמש מטתו באותו בית עד שיוציא הנר ממנה לבית אחר או עד שיכפה עליו כלי והטעם מפני שנראה כעזות פנים לבעול בהדיא בעיני בריה ואפי' שהיא אשתו שכן דרך הבהמות. אבל מי שהוא איש וירא את ה' צריך שיעשה מעשה בהצנע גדול כמו שכפאו שד כמ\"ש באמא שלום דביתהו דרבי אליעזר ז\"ל. עוד שלא להרבות תאותו ויתגבר יצרו עליו ונמצא שעושה הדבר לרוות צמאו לבד ולא לשם המצוה המוטלת עליו אבל כשאין אור בבית אין תאוה מתרבה עליו כל כך דאחר שאין ראיית העינים אין חומד הלב כל כך דלבא ועינא תרי סרסורין דעברה נינהו העין רואה והלב חומד וכלי המעשה גומרים: עוד אמרו ז\"ל טעם אחר משום דשמא יראה בה דבר שאינו הגון ותתגנה בעיניו והם ז\"ל סתמו הענין משום תקנה והמשכיל יבין. ולענין אם הנר בבית אחר וחלון או פתח מאותו הבית לבית זה והאור נכנסת אם האור נכנס להדיא דרך ישר ודאי אסור שאע\"פ שהנר בבית אחר הרי האור עושה פעולתו ומה לי בבית הזה מה לי בבית אחרת אבל עם האור אינו נכנס ובא בדרך ישר להאיר היטב אלא שמכח הכאת האור הנכנס מאיר אל עבר הבית מצד אחר והאורה מועטת נ\"ל דמותר: ולענין מחיצות שנותנים סביב המטה כמו כילה או קורטינא\"ש אם אור מאיר אל עבר פניהם היטב נ\"ל דאסור שהרי לא הועילו חכמים בתקנתם וכל הטעמים שאמרו שייכי עם אלו המחיצות ואע\"פ שנאמר דהמחיצות מחיצות איקרו דיוכלו לעמוד ברוח מצויה אפ\"ה לנ\"ד לא סגי במחיצות לבד אלא צריכין אנו החשכת האור משום הטעמים שכתבנו. אבל אם היריעות עבות וכבדות ומחשיכין האור אע\"פ דלא מחשיכין לגמרי נ\"ל דמותר משום דאיכא תרתי לטיבותא חדא דהנר במקום א' והוא במקום אחר ועוד שהרי אור הנר אינו משמש אורו שהרי החשיך ואם אין מחיצות סביבותיו אסור לו לשמש ואפי' שפי הנר מהופך לצד האחר ואינו מאיר כ\"כ או שהוא עומד בתוך לינטרנ\"א דסוף סוף הנר בתוך הבית ואפי' שיאמר הריני מאפיל בטליתי ומשמש אסור לו לשמש דלא התירו האפלת טלית אלא ביום ולת\"ח והטעם שהוא יודע שהשעה צריכה לכך ולא יבא לעשות לכתחילה דאסור לשמש מטה ביום. אבל בלילה דדרך תשמיש להיותו בלילה אם היינו מתירים לו בהאפלת טלית יבא להקל בכך ויבא לשמש לאור הנר בהדיא כי אינו עומד ברשותו אחר שיצרו מתגבר עליו ואין אפוטרופוס לעריות אסור מכל וכל ואפי' ע\"י האפלת הטלית וטעמא דמסתבר הוא: ולענין אור הלבנה נ\"ל דאסור ג\"כ אם האור בא עליהם להדיא דלא גרע מאור הנר דאסור אבל אם נכנס האור דרך החלון ומאיר לבית אין חשש משום שאין האור כ\"כ מבהיק למי שאינו עומד תחתיה ממש עד שנחוש עליה וה\"ה אם הוא תחת אויר השמים אע\"ג שאין אור הלבנה עליו ממש אלא יושב תחת הצל אסור שכיון שהוא יושב תחת אויר השמים האור מבהיק:", + "ולענין אור הכוכבים נ\"ל דמותר דלאו אור איקרי ואפי' לאור כוכב נוגה שמאיר יותר משאר הכוכבים ויוצא קרוב לאור הבקר לא חיישינן ליה ואפשר שאם האור מאיר עליהם היטב שיש להמנע:", + "ושמעתי כי יש מדרגות ועתים מיוחדים להזדווג האדם עם אשתו וכל א' מהם מעולה מחברתה. המדריגה הא' שיזדווג עם אשתו בלילה ולא ביום. ב' שתהי' לילה מתוספת הלבנה ולא מחסרונה. ג' שתהי' ליל שבת. ד' שתהי' מחצי הלילה ואילך בזמן שרוח צפון מנשבת ורמז לזה וצפונך תמלא בטנם ישבעו בנים ואפשר שזהו ענין הנותן מטתו בין צפון לדרום הויין ליה בנים זכרים כי רוח צפון בחצי הלילה ורוח דרום בחצי היום והזיווג צריך להיות מצפון שהוא אחר חצות הלילה לדרום שהוא הבקר ומפני שכשרוח צפון מנשבת עולם הזכר מעורר רחמים בעולם וכל כחות הטומאה והמקטרגים מתמעטים והולכים היא שעה ראויה להביא נפש מעולם הזכר והויין ליה בנים זכרים וכל זה אנו אומרים למי שרוצה לדקדק על עצמו בשעת הריון אשתו שיהי' דבר נאה ומתקבל ויצא לאור משפטו ויצא פרי צדיק עץ חיים ובענין אחר גם בלא דעת נפש לא טוב אבל אם האדם רואה שיצרו מתגבר עליו ובא לידי חמום או מחשבה ויבא לידי חטא אין להשגיח בכל הזמנים האלו ובכל הענינים האלו אלא יעשה מעשהו בסתר בהצנע לכת וכל מה דאפשר לשנות ישנה ולזכות יחשב לו כי לטובה מתכוין להנצל מלבא לידי חטא אחר גדול מזה והכל לפי מה שהוא אדם לשקול כל הענינים בשקל הקדש וגם את זה לעומת זה להעלותם במאזני צדק לכלכל דבריו במשפט ולעולם לא ימוט זהו סדר היום והלילה לימי השבוע אבל שבתות וי\"ט יש להם סדר אחר כל א' כפי ענינו וכפי מקומו כאשר נבאר בעז\"ה:" + ], + "Preparing for Shabbat": [ + "ונתחיל ביום השבת כי הוא הקודם לכל המועדים וקודם שנכנס בביאוריו ובסדר מעשיו נסדר סדר יום הו' כיצד יתנהג אדם בו כדי לכבד את השבת ולתקן כל מעשיו. יום הששי בבקר אחר שיאמר תפלתו כראוי אין לו לקבוע למוד כשאר הימים כדי למהר ללכת להכין צרכי שבת כמו שדרשו ז\"ל והיה ביום הששי והכינו כו' שצריך למהר בבקר להכין והוציאו הענין מכח יתור הפסוק שהי' לו לומר והי' בששי והכינו אמאי נקט ביום אלא בבואו היום והוא בבקר צריך להכין וכן בכל מקום שאומר ביום פלוני יש לנו מצותו בבקר וזריזין מקדימין למצות ואע\"פ שהעוסק במצוה פטור מן המצוה בפרט מצות ת\"ת שהיא שקולה כנגד כל המצות כולם אפ\"ה אין כאן מקומה ראויה היא להתבטל שעה א' מפני כבוד השבת מפני שהיא מצוה עוברת והיא מתבטל' מפני הלמוד וא\"א להעשות ע\"י אחרים כי כל אדם חובה עליו לכבד השבת הוא בעצמו ולכבד אותה כפי יכלתו ואפי' יהיו לו עבדים ומשרתים כמה וכמה כבודו הוא לכבד הוא בעצמו את יום השבת ולהכין צרכיו אם לא כולם מקצתם כמו שמצינו בחכמים הראשונים שכל א' מהם הי' מיחד לו מלאכה לעשות בעצמו ואע\"פ שהיו להם משמשים ואנשי בית רבים שיכולים להכין לא היו מתרשלים הם מפני כך אלא אוזרים מתניהם כגבור כל א' לעשות מלאכתו כמו שמפורש בשבת בפרק כל כתבי וא\"כ אין ראוי להשתדל בת\"ת ולהשכיח הענין הזה מעליו כי היא מצוה גדולה שהתורה עצמה הקפידה עליה ומה מועיל לימוד התורה בביטול כוונתה אין להתחסד על ככה אבל אם הלימוד הוא ענין שיש לו קצבה ולא יתעכב בו יכול לתת חלק לזה וגם מזה לא יניח ידו כי ודאי דבר גדול הוא לקבוע לימוד אחר התפלה כמו שביארנו משום שנ' ילכו מחיל אל חיל אלא שלא כל השעות שוות דעת לקבוע ועת לבטל קבוע אבל אם הוא קובע למוד עם רבים ודאי שאין ראוי לבטל למוד רבים כי חשוב הוא עד מאד ואין שום מצוה עוברת חשובה לפניו בפרט במה שאינה עוברת לגמרי שאם לא ילך עתה להכין ילך אחר כן ואם לא יהי' כולו יהי' מקצתו ויתקיים זה וזה וכן מי שנוהג לקרוא הפרשה שנים מקרא ואחד תרגום מיד אחר התפלה יוכל לקרוא ולא יתעכב כי מצרכי היום הוא ומצוה היא בידו לקרוא אותה קודם אכילה ביום ששי ואפשר שאם יתבטל השעה הזאת מלקרות אח\"כ יעסוק בדברים אחרים ויבטל קריאתה לכן טוב הוא לקרותה המקרא והתרגום לבד עם ההפטרה ואח\"כ יעסוק בפירושיה כמו שירצה ועכ\"ז צריך שידע שימצא מבוקשו אח\"כ ויוכל להכין צרכי שבת אבל אם דרך אנשי אותו המקום למכור צרכי האכילה מיד בבקר ואחר שעלה השמש לא ימצא דבר לקנות אין ראוי לקבוע שום לימוד אלא ילך להכין צרכי שבת מיד ואח\"כ יחזור ללמודו ויעלו זה וזה בידו וזה נהנה וזה אינו חסר ואם רגילים למכור קודם זמן התפלה ואחר התפלה אין נמצאת דבר נ\"ל שראוי לקנות צרכי שבת קודם שיתפלל שזו מצוה דרבנן וזו מצוה דאורייתא וזו זמנה עוברת וזו אין זמנה עוברת ובלבד שיקרא ק\"ש קודם שהגיע זמנה ואם הקהל מתפללים אין ליחיד להתחסד יותר מהם אלא יתפלל עמהם ואח\"כ יעשה הוא מה שיעשה הציבור כי כל מה שיעשה הציבור הקב\"ה חפץ בהם ואין ערך ליחיד העושה מצוה בפני עצמה לכשעושה אותה עם הציבור כי מתעלה במעלה גדולה הרבה מאד ואם באולי הכין צרכי שבת מיום ה' ולא נשאר לו מה יכין ביום הששי יכול לישב וללמוד כרצונו אבל נראה לי דכיון דקפיד קרא ההכנה ביום ששי נראה דעיקר המצוה והשתדלות צריך להיות ביום ששי והמכין מיום ה' לא קיים מצות ההכנה כראוי והטעם כי דרך המכינים להכין מיום לחבירו והרואה שמכין דבר מב' ימים קודם אין ההכנה נכרת כ\"כ שהיא לשבת שיאמרו לכך הוא צריך אלא לאיזה ענין אחר וצריכין אנו להודיע לכל שכל הכנתנו וטרחנו הוא ליום הנכבד הבא עלינו ובזה כבודו מודעת לכל וזש\"ה והיה ביום הששי ואין והי' אלא לשון הויה וקיום שכך צריך להיות ואין ראוי לשנות ואע\"פ שארז\"ל שמיום ה' מכבסין לכבוד השבת וכן מסתפרין וענינים אחרים וכבוד השבת איקרי היינו לענינים שאינם מצרכי האכילה וההכנה ליום עצמו אלא דברים להכין עצמנו ליום ואינו דומה זה לזה ואדרבא הקדימהו הכנת הגוף קודם כדי להניח מקום להכנת היום ליום ו' עצמו:", + "והטעם שכל דבר של אוכל צריך לעשות אותם בשעתה משום שתהי' מוטעמת לאכול ולא יקוץ בעיני האוכל ומפני זה הטעם עצמו נדחה כבוד יו\"ט והותר בו אוכל נפש כדי שיאכל בשמחה ובטעם דבר מתוק לחכו ובשבת שא\"א לעשות כן מפני חומרתו לפחות יכינו כל עניניו קרוב לו ככל האפשר וזהו כבודו ופי' עשיית הלחם ותיקונו אין ראוי לעשות אותו מיום ה' מפני שנצטנן הרבה ואין נשאר בו טעם כ\"כ. אבל ארז\"ל שתהא אשה משכמת ואופה משום שהיא מן המלאכות הנעשות ביום ו' וראוי להקדים אותה בתחלת הכל שלא תבא אח\"כ לידי חילול שבת ועוד שיהי' לה מזון מתוקן ליתן לעניים המבקשים לשבת עם היות שאין טעמו נפגם כ\"כ משום הקדמתו זאת אבל קניית הבשר והירקות וכל דבר הצריך תיקון בשעתו והוא מוטעם יותר מפני כך ראוי להניח הכנתה ליום הו' ועושה המצות כתקנה ואינו חסר דבר אדרבא הנאה גדולה מגיע לו ומכבד את יום השבת בהנאתו ותועלתו וכן ראוי לעשות ואין לומר ביום ו' יש לו טורח גדול לבקש הענינים מפני רוב המבקשים וביום ה' אני מוציא הכל מתוקן וקונה אני כרצוני ואין בידי מוחה אינה טענה זו כי הכל לפי רוב המעשה ולפום צערא אגרא ולפי הטורח ולפי שאנו רואים שכבוד שבת הוא ליקח כל הדברים ביום ו' כדי שיהיו מוטעמים ומתוקנים כראוי וניכר כבוד השבת הבא לקראתנו למה נחדל מפני קלות טרחנו ומשאנו ובמה יודע איפה היותנו רודפים אחר המצות ולעשות אותם כתקנן אם לא לדקדק בכל הענינים הצריכין לקיום המצות ויהי' מה שיהי' ולא יחוש לטורח הגוף ובמשאו במקום שאנו רואים שעושים חפץ ורצון בוראינו י\"ו כראוי וכיון שביררנו שהכנסת יום הששי ראויה מפני כמה טעמים וסברות אין ראויה לבטלה מפני טורח ומשא אא\"כ אינו נמצא הענין אשר הוא צריך ביום ו' ומוצא אותו ביום ה' אז ודאי יקח אותו מיום ה' ולא מבעיא שאינו נמצא בודאי אלא אפילו הוא ספק ימצא ספק לא ימצא וביום ה' ודאי ימצא ידחה הספק מפני הודאי כי כבוד השבת להזמין לו מנה יפה ואפילו מיום א' כמו שמצינו בשמאי הזקן מחד לשביך לשבתיך וכן ראוי לכל ירא שמים לעשות כשרואה דבר בתוך השבוע יפה וראוי והוא דבר הצריך אותו לשבת ויש ספק אם ימצא לכבוד השבת אם לאו יקנה אותו וישמור אותו לשבת כי ראויה היא שבת לכל הכבוד הזה ולהשתדל בכבודה בכל ששת ימי המעשה בזה האופן ויכולה היא שתרחם עליו להמציא לו בשפע מזונותיו כי כאשר יפתח ידיו לכבוד השבת כן יפתחו לו מן השמים לתת לו די מחסורו ובפרט בענין קניית הקמח לצורך השבת צריך להשתדל עליה מיום א' איזה יפה והגון לכבוד השבת ולא ימתין עצמו לקנות ביום ה' ואצ\"ל ביום הו' שמא לא ימצא אותו ואם ימצא אולי לא תהי' כראוי כי עיקר השלחן הוא הלחם טוב ויפה. ואחר הקמח צריך להשתדל בענין הבשר כי הוא עיקר כבוד השבת ושמחתו ויקנה אותו שמן וטוב ואם אפשר למצוא אותו ביום ו' כמה הוא טוב והדור שאינו דומה טעם בשר הנשחט היום שכל לחותו ותועלתו עמו לטעם בשר הנשחט מאתמול שנתיבש כבר לחותו ולכן צריך להשתדל בקנין הבשר ביום ו' ואע\"פ שמוצא אותו קודם לכן יצא שכרו בהפסדו אבל אם ירא שלא ימצא או שלא יוכל ליקח אותה ביום ששי יקח אותה מיום ה' ולא יכניס עצמו בספק כבוד השבת ואם מנהג המקום לשחוט כל הבהמות ביום ה' אין לנו תועלת בזמנה למחר אא\"כ יודע שיוכל ליקח אותה שמן וטוב כרצונו ודאי ימתין משום דעיקר ההכנה מיום ו' לשבת כמו שהוכחנו מכח הפת אבל אם יש לו איזה צד ספק בהמתינו למחר לא ימתין אלא יקח אותו מיום ה' ויסתלק מן הספק ובלבד שימצא אותו ביום ה' שמן וטוב אבל אם אינו מוצא ביום ה' אלא כחוש ורזה ויש לו ספק שמא ימצא אותו ביום ששי שמן וטוב ימתין ליום ששי ואע\"פ שהוא ספק ואם ספק בידו ליקח מיום ה' הכחוש על סמך שאם ימצא ביום הו' יפה וטוב יקח אותו ויניח הכחוש הרי טוב ויפה ליקח אותו ולא יתבטל כבוד שבת לגמרי שמא לא יוכל ליקח יום ו' ואפילו כמות זה והוא קרוב למעלת שמאי והמקום ימלא חסרונו אם יפסיד הבשר הכחוש מפני שלא יצטרך לו והקב\"ה אומר עליו לוו עלי ואני פורע:", + "הג' צריך להשתדל בשמן זך וטוב אם שמן זית להדלקה שיאיר היטיב אם שמן לאכילה כי תקון המאכלי' הוא השמן אם מעט ואם הרבה ואם שמן מתוק וטוב המאכלים טובים ומתוקים. וכן השמן לנר אם השמן זך ונקי נמשך כראוי אחר הפתילה ומושך אורו ואינו נכבה אבל אם הוא עכור ובעל שמרים אינו נמשך היטב ומאפיל אורו ושמחתו נהפך ליגון ומצרכי עונג שבת לאכול לאור הנר וחובה עליו לבקש שמן לנר ואפילו ימכור המלבוש שעליו מפני כבוד שבת ומפני שלום הבית וכן צריך להשתדל בפתילות שיהיו מוכנות לקבל אור הנר יפה וימשך האור בהם ויאחז היטב ולא שיסתבך בהם באופן שלא יתקיים אורם ויבא לידי כבוי כמ\"ש חז\"ל בפרק במה מדליקין בענין השמן ובענין הפתילות: הד' לבקש יין לקידוש וצריך שיבקש אותו כל מה שיוכל למצוא טוב וחשוב ויהי' מתוק לחכו הכל לפי מה שהוא אדם שיתהנה ממנו ויתענג ולא שיבא לו ממנו היזק ובפרט לקידוש היום צריך שיבקש טוב ויפה ואע\"פ שהוא אינו אוהב אותו: הה' לבקש צרכי תבשיל כירקות ותבלין וכיוצא בהן לתבל הקדרה ולמתקה כל א' כפי רצונו וטעם חכו שיאכל מאכלו לתיאבון ואע\"פ שאין דרכו בחול ליתן פלפלין וכיוצא לתוך התבשיל בשבת צריך להכין כל מה שדרך אדם חשוב רגיל לתקן תבשילו כדי שיצא מוטעם וריחו נודף וזהו ענין גדול לאכילה קטן כמות ורב האיכות והשבח יותר על ההוצאה הלכך כל אדם צריך להזהר בו ולהביא לביתו תקוני התבשיל וכל צרכיו בלי שישאלו לו אנשי ביתו: הו' לקנות פירות או מיני מתיקה לקנות סעודה כל א' כפי ערכו וכפי השגתו ואע\"פ שאין דרכו בכך בחול יתנהג בשבת כשר וחשוב ואפילו כבני מלכים אם יוכל וכל המוסיף מוסיפין לו כי אין ערך וקצבה לענג שבת אלא יעשה כל אדם כל הבא בידו לענג עצמו ובני ביתו עם עניים קרובים אליו כי אין טוב לאדם שיאכל וישתה ואחיו בנ\"י העניים והאביונים מוטלים ברעב ובחוסר כל כי אינו מדרך הישר ולא דרך רחמנות וגומלי חסדים כזרע אברהם אבינו ע\"ה אלא יתענג עצמו ואחרים עמו אם מעט ואם הרבה ולענין זה נהגו בקצת מקומות לגבות תמחוי מכל בית ובית לתת חלק מהתבשיל המוכן אצלו ונותנים לעניים ובזה יצאו ידי חובתן ומי שאינו נותן תבשיל נותן ככר לחם לחלק לעניים ואם אינו נותן לחם נותן מעות ליד הגזבר והגזבר נותן לכל עני ועני שיקנה בהם צרכיו אבל היותר טוב ליתן חלק מהמוכן אצלו כדי שיהיו שוים באכילה הוא והעני בלי תוספת וגרעון וצדקה יחשב לו שלא להטריח את העני לחזר לבקש צרכיו ומי יודע אם ימצא או לא ימצא אחר שאין בידו אלא מעט מעות ובמה יוציא אותם תחלה אם בלחם או בבשר אם ביין אם בפירות כי הוא תאב לכל דבר ולא יוכל למלאות תאותו מכל הצורך ואולי ישמור המעות כדי להיות בידיו לעת הצורך בימי החול והשבת יעשה אותו כחול כדי שלא להצטרך לבריות ונמצא זה שלא הועילו מעשיו והרי הוא אוכל לשובע נפשו מעונג ומפונק והעני והאביון חסרים מכל טוב לכן כל בעל נפש וירא שמים לא יאכל ליל שבת עד שיתן ויפריש חלק א' ממאכלו המובחר אצלו וישלח או יתן לעני הסמוך אליו אם על שולחנו אם לבית העני וישמח אותם בדברים טובים ונחומים כמ\"ש ותפק לרעב נפשך ובזה נמצא שמשיב נפשו ורוחו ומחיה אותו עני ושכרו גדול לפני בורא עולם ית' וית' ולא יאמר אדם איך אקח משלי וטבחתי ואתן לאנשים זרים אשר לא ידעתי אני ואנשי ביתי הרי אמרו ז\"ל ענייך ועניי עירך ענייך קודמים שאין הענין שיקח חצי תבשילו או מאכלו ויתן אותו לעניים באופן שישאר מוטל ברעב הוא ואנשי ביתו אלא הענין הוא שיקח חלק מהתבשיל המוכן אצלו ואפי' שיהי' א' מס' ואותו המעט ישלח אותו או יתן אותו לעני להשיב נפשו כיון שהוא עני יותר ממנו עשיר איקרי איהו לגביה וכן מי שהוא עשיר ממנו עני איקרי איהו לגביה וגבוה מעל גבוה שומר וגבוהים עליהם ובכן נמצאו כל ישראל מרוחמים ומחוננים מזה לזה וכולם שלוים ושקטים ביום השבת מזה לזה ומזה לזה והקב\"ה על הכל שהוא אב הרחמן המרחם בכל עת ובכל שעה ית' וית': השביעי דג אם אפשר לו להשיג בין רב למעט הוי ענג שבת לעשות מהם תבשיל מיוחד נוסף על התבשיל הבשר שתקן ומצינו שהדג הוא שמחה בסעודה כמו שמצינו בכמה מקומות אם בסעודה העתידה להיות לצדיקים שיש להם דג מתוקן לסעודה אם ממעשה אותו חייט שהעלה אותו דג לכמה זהובים נראה שצורך הסעודה ושמחתה הוי דגים ואפילו נהי' דבר מועט לפחות שם דג איקרי וכן אמרו ז\"ל בגמ' שמי שאין בידו יכולת לענג את השבת כראוי שקצרה ידו שאינו משיג לענג אותו כראוי יעשה דבר מועט לכבוד שבת ומאי ניהו כסא דהרסנא וע\"י שהם דגים קטנים שמוכנים בתוך המחבת וקמח נראה שהדגים הם מראים שמחה וענג וכן אמרו במקום אחר במה מכבדו בדגים גדולים וראשי שומים והכל לפי מה שהוא אדם והיכולת שיש בידו לעשות וכוונתו שלמה כי א' המרבה וא' הממעיט ובלבד שיכוין לבו לשמים ומי שאין ידו משגת לקנות כל הכתוב לעיל ולענג את השבת כראוי אין לו להטריח עצמו מפני כך לעשות מה שאין ידו משגת כדי לענג השבת ואח\"כ יצטרך לבריות כי כן אמרו ז\"ל עשה שבתך חול ואל תצטרך לבריות כוונתם לומר שלא יאמר אדם אקח בהלואה עתה וירחם ה' עלי ויזמין לידי די מה לפרוע כמ\"ש ז\"ל לוו עלי ואני פורע כי אינה סברא ולא נאמר זה הענין כ\"א על מי שיכול ואין בידו כעת שראוי לו שיבקש ואפי' בהלואה כי המקום יזמין לו כדי לפרוע אבל מי שאין ידו משגת וחוץ מן הטבע למצוא אין ראוי לו לסמוך על הנס ולהטיל עצמו על הצבור כדי לענג את השבתות והי\"ט כי עונג גדול הוא שיאכל משלו ואפילו פת חרבה ובצל עמה ממה שיאכל משמנים וממתקים והוא אוכל מזון אחרים כי הדבר הזה אינה תפארת לעושיה ולא תפארת לו מן האדם וכן אמרו ז\"ל גדול הנהנה מיגיע כפו יותר מירא שמים:", + "ולא יאמר אדם איך אבטל עונג שבת מפני קוצר ידי כי לא נצטוה בעונג שבת אלא מי שידו משגת ויכול לענגו ולכבדו אבל מי שאין יכול אין בידו חטא ואשמה אדרבה יסורין ממרקין עון יחשב לו כי כל העולם בנחת ובשמחה והוא ביגון ואנחה והוא י\"ו שוקל כל הענינים ויודע כל תעלומות ולטובתו תחשב לו צדקה לנקות ממנו חטאות ואשמות וסוף סוף אינו מבטל המצוה לגמרי כי יכול הוא לקיים ואפילו עני שבעניים בעשותו דבר מה נוסף על דרכו בחול יהיה מה שיהי' וכיון שמשנה שום שנוי נחשב לו לכבוד שבת ולענג ואפילו יהי' תבשיל של תרדין או של כרוב ואפילו שדרכו לאכלו בחול ישים בו מעט בשר או יוסיף בו מעט שמן ממה שרגיל ליתן בחול או תבלין להטעימו ולבשמו ונקרא ענג שבת כי הכל לפי דרכו של איש וה' יראה ללבב ומה לעשות לו לשבתו ולא עשה אדרבא חביבה שבת זו לפני בורא עולם י\"ו יותר ממי שמענג אותו במאכלים רבים כי זה הביא מנחה מן הבא בידו ושפך את נפשו לפני ה': והכלל העולה לנו מכל זה שאין לו לאדם להטריח עצמו במה שאין לו לא בידו ולא חוץ מידו והמטריח עצמו חסיד שוטה נקרא צא ולמד מצווי הקרבנות:", + "ואחר שהכין האדם צרכי שבת ביום ו' אם הגיע זמנו לאכול יאכל ולא כשאר הימים שאוכל לשובע אלא ימעט מעט מכדי שבעו כדי לתת מקום לסעודת שבת שיאכל אותה לתיאבון והוא מכלל עונג שבת שיאכל מאכלו בטעם ובתאוה כי אין ריבוי במאכל והשתיה ענג כי אין לאוכל תאוה לאכלם העיקר הוא לאכלם בנפש רעבה ותאבה לאותם מאכלים ואוכל אותם לכבוד היום ונמצא מענג גופו ונפשו כא' וצדקה יחשב לו וכן מצינו בחסידים ואנשי מעשה שמרעיבים עצמם ביום ו' ומהם שמתענים כדי לאכול ליל שבת לתיאבון וכן ראוי לכל אדם להתנהג בדרך הזה ואם לא כולה מקצתה:", + "ואחר שאכל אם נשאר לו איזה צורך שבת יגמור ויעשה כל מעשיו ועניניו מבעוד יום ואם יש לו איזה מלאכה לעשות יגמור אותה קודם חצות שאין לו לעשות מלאכה אחר חצות ושמעתי על ענין זה כי צריך האדם לקדש ל\"א שעות לשבתות וי\"ט כיצד ו' של הערב וכ\"ד של היום עצמו ושעה א' ביציאתו וסימנך כל מלאכה ל\"א (וכן אמרו אל מלך יושב כמנין אל מלך יושב) שכבר נכנס קדושת שבת וצריך להכין עצמו במלבושיו ובעניניו כולם כדי שימצא הכל מוכן ומזומן לקבל שבת מבעוד יום ואם איש עני הוא וצריך למעשה ידיו כדי לקנות צרכי שבת ודאי מותר לו לעשות מלאכתו וליקח אותם מעות לקנות צרכי שבת עד שיגיע זמן מנחה קטנה ואח\"כ יקום בזריזות וישתדל לגמור כל עניניו כולם ויעזור ויסייע לאנשי ביתו כדי שיגמרו כל עניניהם וצרכי שבת בעוד היום כדי שיקבלו שבת קודם שתשקע החמה ואם הוא אדם שאין לו מלאכה אחר שהכין צרכי השבת ישב על למודו ויעסוק בענין פירוש הפרשה של השבוע במדרש רבה וספרא וספרי ובמכילתא או לפחות פירש\"י ז\"ל כ\"א כפי ערכו והשגתו בענין שיבין הפרשה כשיקרא אותה החזן והוא שומע ולא יהיה שמיעה בלא הבנה ואם לא עבר הפרשה בבקר ב' מקרא וא' תרגום ישב לעבור אותה אחר שיכין צרכי שבת ויקרא אותה בנחת ובזמרה מלה במלה ואם אפשר לו שלא יפסיק בה על שום דבר הוא טוב ויפה וכן ראיתי מדקדקים עושים כן וכן ראוי לכל בעל נפש לעשות כדי שתהא קריאתה בקבע ולא בעראי ויקרא המקרא ב' פעמים קודם ואח\"כ התרגום ולא יעשה בהפך לקרוא התרגום תחלה ואח\"כ המקרא ואפי' פסוק שאין בו תרגום יאמר אותו ג' פעמים ב' לשם מקרא וא' לשם תרגום ואין הענין משום ההבנה בלבד אלא רמז וסוד יש בענין וכן מצינו שהקפידו חכמים שאין לעבור בסוף הפרשה ואח\"כ לחזור לכתחלה ואפי' פסוק המאוחר לקרוא אותו קודם הפסוק הקודם אינו יכול. נראה שאין הענין משום ההבנה בלבד. ועוד דאם הי' משום ההבנה למה יחזור ראובן שמעון לוי ג' פעמים. ועוד כשאין בו תרגום אונקלוס למה לנו לבקש לו תרגום ממקום אחר ולומר אותו בלי הבנה והשכלה כמו תרגום של עטרות ודיבון שהוא מכללתא וכו'. אלא ודאי נראה שהוא רמז לדבר אחר ומזה אני אומר שמי שאין לו תרגום לפניו כי אם המקרא לבד אע\"פ שיש לדון ולהורות שיכול לעבור עליו כל הפרשה ב' פעמים ואח\"כ כשיזדמן לו תרגום יעבור עליו פעם א' דמה לי פסוק א' מה לי הפרשה כולה אפ\"ה נ\"ל שאין לעשות כך אלא כל פסוק ופסוק יעבור עליו המקרא קודם ואח\"כ התרגום מפני הרמז והסוד שיש בו ואפי' בדרך הפשט צ\"ל שאינו דומה זה לזה שכשאמרו לקרוא ב' מקרא וא' תרגום בפסוק א' יודע ההפרש שיש בין זה לזה ומבין הבנת הפסוק שקרא מקרא בפירוש התרגום שקורא תיכף סמוך לו ונמצא שיש בידו הבנת אותו פסוק וכן קורא אחריו עד שגומר כל הפרשה ונמצא שיודע פירוש הבנת הפרשה מתוך התרגום אבל כשקרא כל הפרשה כולה פעם או פעמים ולא עלתה בידו שום הבנה כשחוזר וקורא אותה תרגום פעם ג' אינו יכול לכוין פירוש הענין של המלות של תרגום על איזה מלה של מקרא הוא וא\"כ נמצא שלא עלה בידו הבנת הענין בשלימות והוא טעם נכון לפשט ולכך אין להקל בכך אבל אם הוא שעת הדחק או הוא הולך בדרך דרך ים או דרך יבשה ואין בידו ספר לקרוא תרגום יקרא המקרא ב' פעמים ואח\"כ כשיגיע לישוב יקרא התרגום פעם א' וגדולה מזו אמרו שיקרא לשון לעז במקום התרגום אבל אין להקל אלא עד שימצא ספר תרגום ואע\"פ שאחר שעבר השבוע הרי עבר זמנה של פרשה ומה תועלת יש לו שהרי לא השלים פרשה עם הצבור סוף סוף כל האפשר לתקן יתקן ואונס רחמנא פטריה אבל מי שהוא בעל נפש אין לצאת מביתו בלתי ספר עמו ממקרא ותרגום כדי להשלים פרשיותיו עם הציבור מדי שבת בשבתו ושכרו גדול כמ\"ש בגמ' מאריכין לו ימיו ושנותיו:", + "אחר שעשה כל מעשיו וצרכיו והכין כל עניניו והתפלל מנחה וכבר נטה השמש לערוב ייחם לו יורה של מים חמים שירחוץ בהם פניו ידיו ורגליו והוא כבוד להדר עצמו כדי להקביל פני הכלה בפנים מאירות ונקיות וטהרה ואם אפשר לו לטבול כל גופו בארבעים סאה בענין שלא יבא לו שום נזק כמה יפה ונעים כאשר היו עושים חסידים הראשונים שהיו יורדין לנהר לטבול ואח\"כ יוצאין לקראת כלה ומקבלין עליהם אותה נשמה יתירה בטהרה וקדושה וכן מצינו בחסידים הראשונים שהיו טובלין עם נשותיהם כדי ליחד את לבם למקום אחד: ואחר שעלה ונסתפג או רחץ פניו ידיו ורגליו ילבש בגדים המיוחדים לו לשבת כל א' כפי השגתו ואם אין לו בגדים להחליף יעשה איזה שנוי או ינקה אותם היטב או יהפך אותם או ישלשל אותם כל א' כפי מנהגו סוף הענין יעשה דבר וענין שיוכר שהוא מהדר עצמו לקבל שבת הבאה אליו בשמחה וטוב לבב ולפחות יחליף מצנפת שעל ראשו והאזור שעל מתניו ואחר שלבש אם השמש באה להשתקע יצא לקבל פני כלה ואפילו ד' אמות חוץ לביתו סגי ואם אין לו טורח לצאת חוץ לעיר יצא והוא יותר טוב שכן דרך המקבילים לצאת חוצה להקביל ואם עדיין לא הגיע הזמן להקביל ישב במקום אחד לומד וממתין עד שיגיע הזמן ויצא ויצוה לביתו להדליק הנרות בזמנן והוא כשהשמש מתחיל לשקוע ברקיע ואין ראוי לאחר ולא להקדים: וכן ישאל לאנשי הבית על ענין הפרשת חלה אם הפרישו שיש חיוב מיתה בענין וצריך לצאת מידי ספק כי אפשר ששכחו הענין מרוב הדוחק ומהיות טוב אל תקרי רע: גם ישתדל לעשות עירובי חצירות אם הוא צריך לכך קודם שישקע החמה ואם שכח ולא עשה יכול לעשות אע\"פ ששקעה החמה כל זמן שהוא בין השמשות שהלכה כרבי שכל דבר שהוא משום שבות לא גזרו בין השמשות אבל עירובי תחומין צריך שיעשה אותו קודם שקיעת החמה וכן יזהיר כל שכניו על ענין להטמין את החמין ולהדליק את הנרות. וכן ישתדל שיטמינו את החמין וכל דבר הצריך לשבת ויכסו כל דבר הצריך כסוי ויסיר מעל האש כל דבר הצריך להזהיר:" + ], + "Order of Kabbalat Shabbat": [ + "וכשיוצא לקבל שבת אם יש עמו חבר או תלמיד שיצא עמו שיהיו ב' או ג' הוא טוב ויפה וברוב עם הדרת מלך ואם לאו הוא לבדו יעשה אותו ואע\"פ שלא הדליקו נרות בבית ויצא לקבל שבת ואח\"כ בא לו להדליק אין בכך כלום איסור כיון שכוונתו לכך וההדלקה לכבוד שבת עצמו אין לחוש אבל ענין אחר אין ראוי לעשות אחר ההקבלה וחכמים הראשונים היו אומרים זה לזה או לתלמידי' באו ונצא לקראת כלה וכן ראוי לומר כשיוצא כדי להוציא בשפתיו ובאמרם באו ונצא משמע שהיו יוצאים למקום אחר הענין הוא לצאת לנגד ביתם למקום אויר אל הגן או אל החצר מקום פנוי וראוי להקבלה אבל לא שיחויב לצאת חוץ לעיר והכל לפי האדם ולפי המקום ומנהגנו כשאנו הולכים לקבל שבת לומר אלו המזמורים:", + "לכו נרננה לה' וכו'. שירו לה' שיר חדש וכו'. ה' מלך תגל הארץ וכו'. מזמור שירו לה' שיר חדש וכו'. ה' מלך ירגזו עמים וכו'. הבו לה' בני אלים וכו' ואח\"כ יאמר פזמון א' או ב' ואלו הם לכה דודי לקראת כלה פני שבת נקבלה זכור ושמור בדיבור אחד נתן לנו המלך המיוחד ה' אחד ושמו אחד לשם ולתפארת ולתהלה לכה דודי כו': קדושת שבת הנחלתנו ועל הר סיני קרבתנו. בתורה ובמצוה עטרתנו וקראתנו עם סגולה. לכה דודי כו' נודה לך ה' אלקינו כי ממצרים הוצאתנו ומבית עבדים פדיתנו ובכח ידך הגדולה. לכה דודי: בתוך ים סוף הדרכתנו ובנפול אויב שמחתנו. חיים וחסד עשית עמנו להעבירנו במצולה. לכה דודי: אתה אלקי האלקים. ומי כמוך באלים. משפיל גאים המגדילים ומורים אביון לגדולה. לכה דודי: בואי בשלום עטרת בעלה וגם בשמחה ובצהלה תוך אמוני עם סגולה. בואי כלה בואי כלה בואי כלה בואי כלה בואי לשלום שבת מלכתא ויאמר מזמור שיר ליום השבת וכו'. אתה האל עושה פלא הוצאתנו מבית כלא. הורשתנו בית מלא ארץ צבי מהוללה. לכה דודי:", + "ויש מי שאומר שז' פעמים בואי כלה עולה במ\"ק כמנין שכינה ומתפלל שלא יזוז שכינתו מעלינו ומעל עמו ישראל ואע\"פ שאין אנו כדאים הוא שוכן בתוך עמו ישראל. ואחר יבא להתפלל ערבית כי מצות ערבית ערב שבת להתפלל מבעוד יום ואע\"פ שעדיין לא יצאו הכוכבים אין לחוש כדי לקבל שבת כל הקהל מבעוד יום אלא שק\"ש צריך לאמרה אחר ערבית בעונתה אחר שיצאו הכוכבים ואין צריך לברך ברכותיה עמה כיון שבירך וקרא עם הציבור ואע\"פ שאותה קריאה לא היתה לשם חובה אלא לעמוד להתפלל מתוך ד\"ת ומשום שלא לפרוש מן הציבור אפ\"ה א\"ל לחזור ולברך אותם שענין כל ברכה יש לה יחס מה לאומרו ואפי' קודם זמן הקריאה וא\"כ לאו לבטלה נאמרו אלא צורך נאמרו וא\"כ לא חסר לנו בזה אלא דקדוק הזמן לבד והמדקדק ידקדק בזמן לבד הענין הקריאה ומפסיק. וכן נ\"ל סברא נכונה בין בליל שבת בין בכל לילה שמקדימים הציבור שאין לו לברך אח\"כ שום ברכה מהם אלא ק\"ש לבד ואל ימעט בעיניו קריאתו עם הציבור ולהניח הקריאה עם הברכות לקרוא ביחיד כי התחברות הרבים הוא דבר גדול ואע\"פ שיצאו מעט מן הדרך הן אל כביר לא ימאס: לעולם ישתתף אדם עם הציבור בכל דבר שהוא כענין זה ולא יפסיד אדרבה ירוויח הרבה מאד וזה כלל גדול ביראת שמים שלא להקל בכבוד הרבים בין בענינם בין במנהגם אחרי רבים להטות זולת כשהוא הפך הדין והפך השורה מכל וכל וצ\"ל בערבית בניגון וקול זמרה לשמחת הכלה הבאה אלינו נפש יתירה וראוי לשמח אותה ואותנו בכל דבר הבא על ידינו ואם יש לו קטטה עם חבירו או עם אנשי ביתו יעבור על כל פשע ולא יזכור שום עון ביום השבת הק' אלא אהבה וחבה ושלום וריעות ולא יחלל השבת בכל דבר שהוא חול כי פוגם בזה קדושתו ומעלתו כי קדושת השבת רומז לענין גדול אשר אין שם אלא מנוחה והשקט וכל קטטות ומריבות ספו תמו וכל עולתה קפצה פיה:", + "לכן ראוי לכל בעל נפש להתנהג בו כפי מדתו ולשמור אותו כדין וכדת ולהרחיק ממנו כל יגון ואנחה ביום השבת זולת אם ראה חלום ונפשו עגומה שראוי להתענות בו ומותר לו להיות עצב ובעל מחשבה ותהיה בזה ארוכה לשלותו כי לא גרע מיעוט השמחה מענוי נפש בשר מתענה בו וכיון שהתירו לו להתענות לתועלת נפשו וקיום גופו כי בעבור זה ימצא צדקה חיים וכבוד גם כשיושב בדד וידום סר וזעף על חטאתיו או על עניניו לא יפסיד בזה ויקרעו לו גזר דין של שבעים שנה בחמול ה' על ענויו ועל אנחתו ביום שכל העולם בנחת והוא בצער ונמצא שהאנחה מנוחה לו ול\"נ שאע\"פ שיתחנן לפני מלכו ויתודה בלבבו בפה מלא לאמר חטאתי עויתי פשעתי העבר חטאתי ולא אמות שמותר לו ביום השבת מפני שהוא פקוח נפש וכמו שהתירו להתענות מפני חשש פקוח נפש שמא נגזרה עליו איזו גזירה צריך הוא לבטלה ואפילו בשבת מזה הטעם עצמו מותר להתודות ולומר חטאתי עויתי פשעתי וצדקה יחשב לו לשוב אל אלהיו מאיזה עון שבידו ולא יעבור עליו כי לא ידע האדם את עתו ומזה הטעם נ\"ל להטיב את החלום בשבת ואע\"פ ששואל אדם צרכיו בשבת ואומר רחמנא לישוויה לטב שבע זימנין יגזרון עליה מן השמים אין לחוש מפני כך שעל פקוח נפש ואפילו על ספק דוחין את השבת להדיא כ\"ש לכאן שאין הדחוי כ\"כ: ומצוה היא להמצא שם הג' להטיב מפני שמשיב נפש המתענה או החלום בהטבה ההיא והמתענה בשבת צריך שלא יאבד היום בהבל וריק אלא יסגור עצמו בב\"ה או בבהמ\"ד או במקום צנוע ויקרא או ישנה כל א' כפי ערכו ויבקש מאת אלהינו יקבל תעניתו ויבטל מעליו כל גזרה רעה ולא ישב בין האוכלים ולא בין המשחקים וירחיק מעליו העונג כל היום כולו ובכן יתמלאו עליו רחמים מן השמים ויתקבל תחנתו ובקשתו: ואחר שיאמר ערבית לא יתעכב הרבה בב\"ה מפני שמצוה עליו להקדים לקדש היום וכל הזריז הרי זה משובח ותכף הכנסו בביתו יקדש מיד ולא יתעכב וצריך שיהי' ביתו מתוקן כראוי ויציע בו מצעות נאות וכלי יקר שיש לו ונרות דולקות כפי כחו וכפי ערכו כמי שמזמין בית וכלים לקראת אורח שר וחשוב שודאי חושש לכבודו ומוציא כל כלי ביתו ויקר תפאר' גדולתו לכבוד האורח ההוא וכ\"ש לקראת הכלה הכלולה הבאה אל בית כל עני ועני שבישראל שצריך כל א' לתקן לה מטה ושלחן וכסא ומנורה כפי השגתו בין רב למעט:", + "וצריך ליזהר הרבה בזה שלא לחלל כבוד השבת ח\"ו במה שאינו חושש לכבודו להבדילו ולהקדישו יותר משאר ימי החול ככל הבא מידו ואפשר לו לעשותו והמזרז עצמו ומשתדל בכל עוז מאמצי כחו ויכלתו להרבות ביקר כבוד השבת מוסיפין לו כבוד ועושר ומספיקים בידו לענגו מעושר ומשלימין לו תאותו וחפצו ומצוה גוררת מצוה ובמדה שאדם מודד בה מודדין לו וכן אמרו בגמרא פ' במה מדליקין ב' מלאכים מלוים לו לאדם מב\"ה לביתו א' טוב וא' רע ואם נמצא ביתו מתוקנת כראוי לו כפי ערכו די השגת ידו ומאדו מלאך טוב אומר יה\"ר שיהי' כן לשבת הבאה ובכל שבת ושבת ומלאך רע עונה אמן בע\"כ ואם ח\"ו בהפך מלאך רע מבשר רע ח\"ו ומלאך טוב וכו': לכן כל בעל נפש ישתדל בזה ויצוה את בני ביתו ויזרזם לתקן עניני הבית להציע המטה והבית בכלים נאים ולהרבות בנרות כפי כחו ולהטיבם שיהיה אורם מבהיק כדי כשיבא מב\"ה ימצא הבית מתוקן ומהודר כראוי ובדבר נקל אפשר לעשות זה והוא ענין רב:" + ], + "Order of Kiddush": [ + "ואסור לטעום שום דבר קודם שיקדש קידוש היום אפי' טעימת דבר מה לא אכילה ולא שתיה ואם עבר וטעם אפ\"ה יקדש אח\"כ כי הקידוש מצות עשה של תורה שנ' זכור את יום השבת לקדשו ומדברי סופרים לקדש על היין ומתחיל ויכולו ונהגו לאומרו מעומד מפני שהוא עדות שבורא עולם ברא את עולמו בששת ימים ובשביעי כלה כל מעשיו והשלים כל מלאכתו ומפני זה צריך לאומרו מעומד כדרך כל עדות שנ' ועמדו ב' האנשים והם העדים וצריך להאמין באמונה שלמה בחדוש העולם ויהיה פיו ולבו שוין ויכוין במה שמוציא בשפתיו ענין החדוש לאפוקי מדעת האפיקורסים והכופרים שאומרים שהעולם קדמון והוא כמנהגו נוהג תפח רוחם שאין להם השכלה להבין ולהשכיל הענין כמו שהוא אא\"כ רואין אותו בעיניהם וכיון שאין להם מופת חותך כפי שכלם הטפש אין מאמינים בענין אבל אנו מעידים על חדוש העולם ומאמינים בו אמונה שלמה ואם אין לנו ראיה למראית העין באזנינו שמענו אבותינו ספרו לנו וקבלנו מפי השמים ומתורתנו הקדושה והטהורה עדות ה' נאמנה את כל אשר הפליא ה' לעשות עמו י\"ו אותות ומופתים ונפלאות גדולות ובפרט ביציאת מצרים ששדד כל מערכות השמים ומהיום עשה לילה ומהלילה עשה יום ושנה סדרי בראשית וכל המערכות ועשה כרצונו והגדיל הקטן והשפיל הגבוה והגביה השפל ואם עולם כמנהגו נוהג איך בשגעון ינהג פעמים כך ופעמים כך אלא ודאי יש מנהיג לעולם והוא סדר כל המערכות כולם וברצונו לשנות אותו כפי חפצו ורצונו פעמים לטוב פעמים להפכו והוא אשר חדש אותם בזמן אשר עלה ברצונו והוא עתיד לסתור את סדרם בזמן אשר יעלה בחפצו שנא' ונגלו כספר השמים וכל צבאם יבול ואומר כי שמים כעשן נמלחו והארץ כבגד תבלה והוא בונה עולמות ומחריבן ומשפיל ומרים ואין מי יאמר לו מה תעשה וזה ענין כוונת הקידוש ליל שבת ואנו מזכירים בה זכר ליציאת מצרים לכוין את הענין אשר בארתי וכן בכל קדושי המועדות אנו מזכירין יציאת מצרים מפני זה הענין וכן בתפלות אנו אומרים זכר ליציאת מצרים היא פנה עיקרית להאמנת הדת וכל עניניה עיקרית וע\"כ צריך כל אדם שיקדש בנחת מלה במלה ויכוין במה שמוציא בשפתיו ויאמן בו ויש ל\"ה תיבות בפ' ויכולו וכן ל\"ה תיבות בנוסח הקידוש והם עולין ע\"ב עם ב' תיבות של סברי מרנן רמז לשם בן ע\"ב שהוא אשר הפליא לעשות עמנו ביציאת מצרים ובכחו רגע הים:", + "ויש מתחילין| יום| הששי| ויכולו| השמים כדי להשלים שם בן ד' אותיות י\"ו שמו ולהתחיל בו ובאומנתו וכדי להשלים הע\"ב תיבות באלו הב' וכן מנהגינו ושמירת שבת ועשיית הרגלים הם זכר שנזכיר יציאת מצרים ומתוך כך באים אנו להגיד גדולתו ומעלתו וכח מעשיו ואין עושה בעולמו אלא כרצונו ואין מי יאמר לו מה תעשה ומה תפעל: כיצד המועדות הם זכר ליציאת מצרים הפסח כמשמעו שפסח המקום על בתי אבותינו והפליא לעשות באותם הימים נסים ונפלאות עד שהוציאנו יום ט\"ו בניסן: שבועות על שם שבעה שבועות שמנינו אחר שיצאנו ממצרים לספור חמשים יום כדי לקבל התורה דלענין זה היתה יציאתנו כמ\"ש בהוציאך את העם ממצרים תעבדון את האלהים על ההר הזה והיינו קבלת התורה: סוכות על שם ענני הכבוד שפרש עלינו והקיפנו בהם כשיצאנו ממצרים בשבת נאמר זכר למעשה בראשית שבאמצעות השבת אנו מזכירין חדוש העולם ומאמינים אנו בו מן הטעם שכתבתי ואע\"פ שאנו אומרים בו זכר ליציאת מצרים אפשר לומר שאינו חוזר על השבת אלא למקראי קדש שהשבת תחלה למקראי קדש שהם זכר ליצ\"מ אבל השבת אינו אלא זכר למעשה בראשית: ואפשר לומר שגם השבת הי' זכר ליצ\"מ בצד מה ע\"ד שאמרו בענין ישמח משה במתנת חלקו כי משה שאל מפרעה יום א' שינוחו בו ישראל מעבודתם והודה לו פרעה ובחר להם יום למנוחה וכשבאו במעמד הר סיני ונצטוה מפי הקב\"ה זכור את יום השבת לקדשו והנחיל אותו להם ליום מנוחה לעולמים שמח משה באותה מתנה שניתן לו אותו יום למנוחה והי' חפץ בעיני הבורא בו מיום אחר וחננו האל ית' וית' שיטיב בעיני פרעה לתת לו אותו היום ולא יעכב ואע\"פ שמו' ימי בראשית יום ז' שבת איקרי והי' יודע בו משה עצמו אפ\"ה שמח משה באותה מתנה דכיון שלא ניתנה תורה עדיין והיו עבדים בעבודת פרך איזה יום שעולה ברצונו של פרעה לתת היו נוטלים ושמחים עליו יהי' מה שיהי' אבל עתה שנתן להם המנוחה לנוח מעבודתם וביום מנוחה ברצון הבורא ית' ודאי הי' שמחה על שמחה ונתגלגל זכות ע\"י זכאי ליום זכאי ועל כן שמח:", + "ולענין זה אפשר לומר כי השבת הוא זכר ליציאת מצרים כי בזכרנו השבת ובשמרנו יום הזה אנו זוכרים יציאת מצרים וענין היום שנתן לנו שם למנוחה ע\"י מרע\"ה:", + "ור\"ה ג\"כ הוא זכר ליציאת מצרים מפני תקיעת השופר והשופר הוא זכר ליובל והיובל ליציאת מצרים שיצאו מעבדות לחרות: ויו\"ה ג\"כ זכר ליציאת מצרי' מפני שהטע' מה שהוקבע יום מחילה וסליחה לדורות מפני שבאותו יום נתרצה הקב\"ה למשה לכתוב להם לוחות אחרונות ונתרצה לישראל ונתפייס עמהם על מעשה העגל ואמר סלחתי כדברך ע\"י כך הוקבע לנו היום הזה לסליחה וזוכרים אנו את אשר חטאנו כשיצאנו ממצרים ומתוך כך אנו זוכרים היציאה עצמה ועזוזו ונפלאותיו אשר עשה:" + ], + "Friday Night Dinner": [ + "אחר שיקדש יטול ידיו לאכילה אבל לא יטול ידיו קודם הקידוש דהוי הפסק אע\"ג דהקידוש הוא מצרכי סעודה אפ\"ה הוי הפסק כיון שיכול לקדש בפת ויטול ידיו תחלה ויברך ויתחיל יום הששי ויאמר ברכת המוציא וברכת אשר קדשנו ומסיים מקדש השבת ובוצע ואוכל:", + "ובעוד שמקדש ישים שתי ידיו על שתי ככרות ויכוין כשמברך ברכת המוציא מקום מיוחד בפת שיבצע בו אח\"כ כדי שידע על מה הוא מברך וכן הדין בכל דבר שמברכין עליו צריך שיזמין ויסיים הדבר תחלה קודם שמברכין עליו דאי לאו הכי הוי ברכה לבטלה ואע\"פ שהקידוש על הפת לא ימצא בו תיבות להשלים ע\"ב אא\"כ הוי ביין אין לחוש כיון שעיקר הקידוש לא נתקן אלא על היין ואח\"כ יסדר שולחנו כפי כחו ויאכל בשמחה ובטוב לבב וירחיק ממנו ומבני ביתו כל קטט' ומריבה ויגון ואנחה כמו שביארנו ויבקש שלום ויאריך על שולחנו כדרך בני מלכים ושרים בנחת והשקט ושלוה להראות ענג בעצמו ויתן חלק מה מאכילתו לעניים הן רב הן מעט כי זהו עיקר הענג והשמחה לשמח לב האומללים והדלים ולא יהי' אכילתו ושמחתו מניה וביה לאכול ולשתות ולמלא בטנו כי צדיק אוכל לשובע נפשו ונותן חלק למרירי יום כדי שישמחו כולם ביום הקדוש הזה ולו יחשב לצדקה ואחר שאכל ושתה כרצנו יברך ברה\"מ מלה במלה ויזכיר בה של שבת ויברך על היין אחר המזון ואפילו שאין דרכו בחול לברך על היין צריך לברך ביום השבת עליו מפני כבוד היום וכדי להרבות בברכות כדי להשלים מאה ברכות: אחר האכילה ילמד מעט בחברה עם חבר אם יש לו ואם אין עמו חבר ישים עליו שומר וילמוד כדי שלא יבא להטות הנר אא\"כ הוא אדם חשוב ואם אין עמו חבר ולא שומר לא ילמד בספר כלל ולא יעבור על דברי חכמים אלא ילמד איזה דבר ע\"פ ממה שחננו האל הן מקרא הן משנה או פרק במה מדליקין עם פירושו עד שישכב עצמו בשינה וילך לשכב ויקרא קריאת שמע עם הסדר:" + ], + "Order of Morning Blessings": [ + "ובאשמורת הבקר ישכים כמנהגו וילמוד מה שחננו האל י\"ו ואע\"ג דאינו יכול ללמוד לאור הנר לא ימנע מפני כך לקום אלא ילמוד בע\"פ משנה או תילים או מה שיקבע בין רב בין מעט או שישמע מפי אחרים הלומדים וישכים לבה\"כ להלל ולשבח לבורא עולם י\"ו בזמירות ובקשות כל א' כפי כחו. ויברך ברכותיו מלה במלה כל א' לפי מה שהוא בכוונה שלמה כי עיקר הברכה היא כוונת הלב לא ההוצאה בשפתים ועז\"א הפ' בפיו ובשפתיו כבדוני ולבו רחק ממני ולכן כל בעל נפש החפץ בעבודת אלהיו ויראתו וחרד על דברו צריך לכוין בכל ברכותיו ולא יאבד א' מהם בלא כוונה כי זה עיקר גדול ביראה וישבח לבורא עולם י\"ו שהחזיר לו נשמתו בחמלה ונתן לו בינה והשכל להבין להשכיל למאוס ברע ולבחור בטוב כמו שנתן לשכוי בינה להבחין בין יום ובין לילה כן יהי רצון מלפניו שיכין את שכלו ואת תבונתו לבחור בכל דבר טוב ובדרך החיים ולהרחיק מעליו כל דבר רע ודרך המות לקיים הכתוב ובחרת בחיים ופקח את עיניו לראות לעשות את כל צרכיו מתוקנים ומיושרים כדת וכשורה כן יהי רצון שיפקח עיניו בין עיני השכל בין עיני הראות לראות את כל דבר הנאות לו לראות ויעביר עינו מרעות ברע והוא מתיר אסורים שהתיר מאסרו מושכב מוטל על ערשו חשוב כמת נמסר ביד הטומאה השולטת עליו כן יתיר מאסרו אשר הוא אסור בזיקים ביד יצרו הרע המבקש ממנו טענות ותואנות לעבור על רצון קונו. והלביש ערומים להלביש אותנו בגדי ישע אמונת תורתו התמימה כן יהי רצון שלא נמוש מאמונתו כל ימינו ויסיר מעלינו הבגדים הצואים ממחשבות רעות והרהורים קשים שנלך לפניו בלבושים נאים ומתוקנים שלא ירחק אותנו מאת פניו. והוא הזוקף כפופים משפיל ומרים הוא יזקוף כפיפת קומתנו בין פרס וישמעאל וירים אותנו במעלת תורתנו וקיום מצותיו ויתקדש שמו בעולם ורוקע הארץ על המים שיוכל האדם לעשות את כל צרכיו בקיום הדת ומשפטיה כן נזכה ללכת בהם להפיק רצונו וחפצו להתהלך לפני ה' בארצות החיים והכין מצעדי גבר לילך בדרך אשר ירצה כי הבחירה בידו הוא יכין צעדינו לטוב ללכת בדרך לא נכשל בה. ועשה לי כל צרכיו שכל הענינים הצריכין לאדם הם כדי להשיג בהם מבוקשו מכל אשר יעלה על לבנו לעשות ימצא בעולם ולא ישוב מפני כל והוא כענין שאמרו בברכת בורא נפשות רבות וחסרונן שלא חסר מהם כלום מכל אשר האדם תאב וחומד ואע\"פ שאין הענין מוכרח לקיומו מלבד על כל אשר ברא להחיות בהן נפש כל חי שא\"א להיות אדם זולתם ונותן ליעף כח שאע\"פ שהאדם יעף ויגע בין במלאכת שמים ועסק התורה שנקראת תושיה שמתשת כחו של אדם בין במלאכתו לפרנס בני ביתו הקב\"ה ברחמיו מחדש כחו ורוחו בכל בקר כאלו לא היה בו שום חולשת חיל ויגיעה כמ\"ש וקוי ה' יחליפו כח וכענין שנא' חדשים לבקרים רבה אמונתך וכן אנו מתפללים לפניו שיתן בנו כח ואזירות חיל לעסוק בתורה ובמצוה כדת וכשורה ולא נעצור חיל מעשו' כל הבא בידינו להפיק רצון שמים ואע\"פ שזאת הברכה יש נמנעים מלברך אותה משום שלא מצאנוה בגמ' בסדר הברכות של שחרית והיא תקנת הגאונים זלה\"ה להיות שראו תשות הכח שנתרבה בעולם וראו שיהי' יפה להם לברך זאת על הגמול הטוב שגומל עמנו בכל יום תמיד לחדש כחנו ורוחנו ולהחליף בנו כח לעשות מלאכתנו מלאכת שמים ולעבוד עבודתו אלא שאמרו האחרונים שאין כח ביד שום ב\"ד אחר הגמ' לחדש שום נוסח ברכה לא קטנה ולא גדולה וכדי שלא להקל בברכות ראוי לחוש להם מכל מקום אין למחות ביד האומרה ולענות אמן אחריו ולכוין לצאת בה י\"ח. ואזר אותנו בגבורה ואין גבורה אלא התורה שנתנה לנו מצד הגבורה כדכתיב אש דת והיא היא המחזקת אותנו בגלותינו ואלמלא היא לא נשאר לנו שריד ופליט וכח לעמוד בפני כל הצרות אשר עברו עלינו ועוברים בכל עת ובכל שעה והקדוש ברוך הוא מצילנו מידם ועוזרנו להיות לנו שארית בארץ ועטר אותנו בתפארת היא עטרת המצות והחקים והמשפטים אשר בהם אנחנו עוטרים תפארת מכל מכחישי התורה היא מגיד דבריו ליעקב חוקיו ומשפטיו לישראל לא עשה כן לכל גוי וזהו שאנו מברכין אחר ברכה זאת. שלא עשני ממכחישי התורה כי הבל המה מעשה תעתועים וכל מעשיהם בל יועילו אבל עשאנו מעמו ונחלתו והבדילנו לחלקו כענין שנא' כי חלק ה' עמו. וכן הוא משבח אליו שלא עשאנו עבד דלא מבעיא ממי שיצא מן הכלל ואין לו צד מה במצות אלא אפי' עבד אשר ישנו בכלל המצות שהאשה חייבת בהן לא שם חלקנו כהם שיש רשות אחרים עליהם ולא באו עדיין לכלל ישראל ולא מבעיא עבד שלא בא לכלל ישראל אלא אפי' אשה שהיא בכלל ישראל כיון שהיא פטורה מכמה מצות שרשות אחרים עליה ראוי לו לשבח על ככה וזו סדר אלו הברכות זו אחר זו וכוונתן הראויה להם ואע\"פ שזו הכוונה לא כל אדם יכול לכוין בה כל יום ויום והלואי שיכוין הדברים כפשטן אפ\"ה מזמן לזמן כמו בשבת ראוי לו לכוין באלו הדברים אשר ביארנו וטוב לו: ואח\"כ מברך המעביר חבלי שינה מעיניו להודות לאל י\"ו שהסיר תנומת מחשבותיו ורעיוניו שהיו לו בהיותו על מטתו והשכיל אותו שכל טוב להבין ולהשכיל תורתו ויתפלל לפניו שידביקהו ביצר טוב וילמד תורתו התמימה בענין שלא יבא דבר תקלה על ידו ולא יכשל בדבר עבירה ולא בדבר הלכה ולא יבא לידי נסיון וירחיק מעליו יצה\"ר בענין שלא נעשה הרע בעיניו ויתננו לחן ולחסד בעיני כל רואנו כדי שלא יבא לא לידי קטטה ולא לידי קנאה ולא לידי שנאה עם שום בריה. ויגמלנו חסדים וטובים מחסדו הגדולה וטובו עם בריותיו. ברוך הגומל חסדים טובים יהי רצון מלפניך ה' או\"א שתצילני היום ובכל יום ויום מעזות פנים מחמת עצמי שלא אעיז פני עם אחרים ואבא לידי תקלה ח\"ו ומעזי פנים. שלא יעיזו פנים אחרים כנגדי ויבאו לידי תקלה ע\"י ח\"ו. והצילני מאדם רע ובליעל בעל מרמות ותחבולות שלא אוכל להנצל ממנו. ומאשה רעה שלא תעליל עלי עלילות ותאנות לבקש את נפשי. ולא יצה\"ר ולא עין הרע ולא לשון הרע שכל אלו פגעים רעים וקשים ולא ינקה כל הפוגע בהם. מדין קשה שהדין עצמו שביני ובין חברי הוא קשה מצד עצמו ומטריח לב\"ד שאינן יכולים לבררו כראוי. ומבע\"ד קשה שאע\"פ שהדין אינו קשה מצד עצמו הבע\"ד הוא קשה עקש ופתלתול ולא ציית לדינא. בין שהוא בן ברית כמוני שהוא ישראל בין שאינו בן ברית שהוא גוי ואפשר לבא לידי חלול ה' ח\"ו ואענש עליו. ומדינה של גיהנם לרבות כל צד עון ואשמה המחייב עליו דין גיהנם:", + "הכלל העולה מכל שאלתנו בכל בקר ובקר לבקש מאת אלהינו י\"ו אל יתן למוט רגלינו מדרך הטוב והישר אלא שנוכל להפיק רצונו וחפצו כל ימינו על אדמתנו ולא יארע שום דבר תקלה על ידינו: ואח\"כ אנו מברכין ברכת התורה וכבר ביארנו ענינה בסדר הבקר: ויאמר אחר ברכת התורה פ' ברכת כהנים להתחיל תחלת למודנו בדבר טוב ובברכה כדי שנתברך מהשי\"ת בברכה שלימה שנוכל לעסוק בתורה כדין וכשורה בלי טרדה ובלי מחשבה:", + "ויתחיל הזמירות בנחת ובקול זמרה יותר מבימי החול ויתחיל בפ' העקדה מפני שאין לנו סמך על מה לסמוך אלא על זכות אבותינו הקדמונים והוא מקיים אותנו בגליותנו ומפני שענין העקיד' הי' גדול במאוד מאד בין מצד העוקד בין מצד הנעקד עד שהקב\"ה הבטיח לישראל שביום הדין שישראל עומדי' בצער מפני המקטרגים והמבקשי' עלינו רעה שנזכור עקדת יצחק ובזה לא נפחד משום ענין ואפילו ענין העקידה אין צריך לזכור אלא שנתקע בשופר ומתוך אותו שופר יזכור לשופר של איל ומהאיל יזכור ליצחק ומיצחק הרי העקידה ומתמלא רחמים בזה על כל עם ישראל אין שטן ואין פגע רע שיוכל עם ישראל וא\"כ ראוי הוא לזכור ענין העקידה כל יום ויום קודם שנסדר תפלתנו כדי שיתמלא עלינו רחמים אלהינו שבשמים ויקבל תפלתנו ותחנתנו בחמלה ובעל נפש לא יבטל אותה בשום ענין וגורם טובה גדולה לו ולכל ישראל וכתב הרשב\"י זלה\"ה בספר הזוהר וז\"ל לא אית מאן דמבטל מותנא מן בני אנשא כקרבן דעקידת יצחק דכתיב ביה ויעקד את יצחק בנו אתקשר מדת הדין ואתעקד לעילא ולא הוה ליה רשו לקבלא לבית דין רברבא דאיהו גבורה ועקדת יצחק מעלייא לישראל לאדכרא ליה בכל יומא בגלותא דתגין עליהן מכל מערעין בישין וקלא נפיק ואמר אל תעש לו מאומה וזכות אבוהון יגן עליהון מערעין בישין עכ\"ל: עוד טעם אחר לאומרו בכל יום מפני שבזכות העקידה נשבע ית' וית' לאברהם בי נשבעתי נאם ה' ויירש זרעך את שער שונאיו ואנו מבקשים מאת הקב\"ה שיקבץ נפוצותינו מארבע כנפות הארץ ויפקדנו בפקודת ישועה ורחמים שלא ישלטו בנו שונאינו אלא שנשלט בהם ונקח מהם נקמתינו על כל הרע אשר הרעו לנו כי הוא קצף מעט והם עזרו לרעה: ואחר העקידה נתפלל לפני אלהינו שכמו שכבש אברהם רחמיו לעשות רצונו כן יכבשו רחמיו את כעסו ואל ידין אותנו כאשמתנו וכפרי מעללנו לפי שורת הדין אלא שיכנס לפנים משורת הדין להתנהג בחסד וברחמים גדולים בזכות אבותינו הקדושים וישב חרון אפו מעלינו ומעל ארצנו ומעל מקדשנו ויזכור לנו ההבטחה שהבטיחנו ע\"י משה נאמן ביתו לזכור את ברית אבותינו כדכתיב וזכרתי את בריתי יעקב וכו' ואע\"פ שיש אומרים שאף גם זו מן התוכחות אפ\"ה דוק לאידך גיסא והיא נחמתנו הבטיחנו שיעש' עמנו למען שמו כמו שנא' ואף גם זאת בהיותם בארץ אויביהם לא מאסתים ולא געלתים לכלותם להפר בריתי אתם כי אני ה' אלהיהם גם הבטיחנו שיקבץ נפוצותינו וישיב שבות גלותינו כמו שנא' ושב ה' אלהיך את שבותך ורחמך ושב וקבצך מכל העמים אשר הפיצך ה' אלהיך שמה אם יהי' נדחך וכו' והבטיחנו להביאנו לארץ ישראל כמו שנא' והביאך ה' אלהיך אל הארץ אשר ירשו אבותיך כו' וכתיב והביאותים אל הר קדשי וכו':", + "ויאמר ברייתא של אלו דברים שאדם אוכל פירותיהם בעוה\"ז והקרן קיימת לעוה\"ב שכל אלו המצות ישראל הקדושים והרחמנים וגומלי חסדים זהירים בהם ומבקשים אנו מאת הקב\"ה שבזכות אלו הדברים שמקיימין ישראל שיגאל אותנו מצרותינו ונקט אלו הדברים התנא משום שהם מעוטי הכמות ורבי האיכות שכל אדם בנקל יכול לעשות אותם ולא בא לשלול שאר המצות שכל מצוה שעושה האדם כראוי אוכל פירותיהם בעוה\"ז והקרן קיימת לעוה\"ב אלא חדוש השמיענו באלו אע\"פ שהם דבר נקל לעשות. עוד נ\"ל טעם אחר שאפי' אלו שהם מצות תלויות בין אדם לחבירו ומצפה בהם לתשלום גמול והייתי אומר שאין שכרו כ\"כ גדול מהשי\"ת השמיענו שאפי' אלו הדברים אוכל פירותיהם והקרן קיים לו וכ\"ש כשעושה המצוה לש\"ש לבד שאינו מצפה בהם גמול של ב\"ו עוד נראה טעם להפך לדקדק אלו דברים דמשמע שפוסל את אחרים מפני שאלו הדברים אדם עוסק בהם בכל אבריו כולם שאין אדם יכול לעשות מצוה מאלו בשלמות אם לא שיעסוק בה בכל גופו ואבריו משא\"כ בשאר כל המצות שיכול האדם לשבת במקומו ולקיים המצות וא\"כ ראוי לו לתת חלק לגוף שעסק בהם ויאכל פירותיהם בעוה\"ז ויהנה גופו ואבריו ואע\"פ שתמצא מצות אחרות זולת אלו שראוי' לעסוק בהם בכל אבריו אפ\"ה בכלל גמ\"ח הם: והתחיל בכבוד אב ואם מפני שהיא מצוה גדולה לשמים ולבריות מדרך השכל ומדרך המוסר והוא להיות לו לאדם השתדלות לכבד את אביו ואת אמו הן להאכילם הן להשקותם בכל אשר יצטרך כי אחר שהוציאו לאויר העולם וזולתו לא הי' לו קיום והעמדה א\"כ נמצא שכל מה שעושה הוא וטורח ומצליח גרמא מאביו ואמו היא א\"כ מידו הוא נותן לו וזו סברא נכונה להכריח האדם בהכרח להשתדל במצוה הזאת ובכל אופניה כראוי וכל המוסיף משובח הוא מצד יצה\"ר אבל מחויב הוא מצד הדין והיושר ונמצא כבוד אב ואם גמ\"ח מכמה צדדין גמ\"ח לו לנפשו שמקיים מצות הש\"י גמ\"ח לקיים מצוה המביאו לחיי העוה\"ז גמ\"ח למי שגמל עמו חסד גדול עד שהעמידו על עמדו ואין ראוי להיות כפוי טובה גמ\"ח לבריות ועושה צדקה עמהם ומפני היות הענין כ\"כ גדול במאד מאד לא נכלל בכלל גמ\"ח: וגמילות חסדים היא מצוה גדולה כמשז\"ל גדולה גמ\"ח מן הצדקה שזו בגופו וזו בממונו כו' והיא כוללת מצות הרבה: כלל הענין לעשות חסד עם כל בריה בין גדולה בין קטנה בין עשה עמו בין לא עשה עמו להציל עשוק מיד עושקו ולא להכשיל את העור להטות חבירו מדרך טובה לדרך רעה להשיא אותו עצה ההוגנת לו וכן כל כיוצא בזה: וביקור חולים אע\"פ שהיא ג\"כ גמ\"ח אפ\"ה היא ג\"כ גדולת הערך כאחז\"ל ביקור חולים אין לו שיעור והענין הוא כי גומל חסד עם הגוף ועם הנפש שלפעמים משיב נפשו של אותו חולה בטוב טעם ודעת אמריו ודבריו דברי פיוס ורצוי וחזוק לסומכו על ערש דוי ובעינינו אנו רואים הענין הזה כי לפעמים אדם נכנס לבקר את החולה ויושב עמו שעה או ב' ואומר החולה עצמו נחמתני נחמתני החזרת נשמתי בי ואנו רואין שהקל מעליו חליו וכן ארז\"ל הנכנס לבקר את החולה נוטל א' מס' מחליו ואמרו דוקא בבן גילו הנה נראה בפי' שמשיב נפש החולה בבקרו אותו ואם הוא ענין גדול מגמ\"ח אחר שהוא מ\"ש למעלה: והכנסת אורחים ג\"כ עם היות שנכנס בכלל גמ\"ח היא מצוה גדולה וראויה להמנות בפני עצמה מפני שהמכניס אורחים בתוך ביתו וממציא להם מקום ומושב שישבו ויניחו מיגיעת הדרך וטרחו עושה עמו כמה טובות. הא' לנוח גופו ואבריו. והשני להמציא לו מה לאכול ולשתות שיחזור נפשו אליו. הג' שמונע ממנו בושה וכלימה בהיותו גר בארץ ללכת לחזור אחר בית ומושב שיוכל לשבת ואין מכיר אליו. הד' לעשות טובה עם מי שלא עשה עמו טובה ולא הכיר בו מעולם ומכניסו בביתו ומאכילו ומשקהו ועשה עמו כל הצריך אליו שכרו גדול כפול ומכופל שעושה הדבר לשם המצוה עצמה וראוי הוא לכל שכר בעולם. הה' אם מתנהג עמו כמו שהי' מתנהג א\"א ע\"ה עם האורחים לשאול להם מה ענינם ומה טיבם ולהמשיך אותם תחת כנפי השכינה כן ימשוך אותם בדברים לעבודת שמים הכל לפי מה שהוא אדם ונמצא מהנהו הנאת הגוף והנאת הנפש כמו המצוה של ביקור חולים או קרוב לה וכל א' יש לה ערך בפני עצמה: והשכמת בית הכנסת. זהו הענין עם היות שנראה שאינו מגמ\"ח שאינו דבר בין אדם לחבירו אפי' הכי הוא גמילות חסדים כביכול עם הבורא ית' וית' להשכים בביתו בבקר ובערב וכיון שהשכינה בגלות בזמן הזה אין לה נחת רוח אלא בארבע אמות של תפלה וכל המשכים לבית הכנסת כאלו משכים לתת שלום לשכינה ולשאול בשלומה והיא מתנחמת ומשתעשעת עם האיש ההוא ושואל בשלומו כשאינו בא מן הראשונים כמשז\"ל על פסוק מי בכם ירא ה' וכו' וכן הפליגו בספר הזוהר שכר המשכים לבא לבית הכנסת והביאו משל למלך שזמן בני המדינה לסעודה וכו'. א\"כ ראוי הוא להמנות בפני עצמה השכמת בית הכנסת ואע\"ג דשייכ' בצד מה בענין גמ\"ח: והבאת שלום בין אדם לחבירו ובין איש לאשתו. ענין הבאת שלום הוא גדול במאד מאד והוא גמ\"ח וגדול ממנו מפני שיש בו כמה ענינים מצורפים עמו הא' לקרב לב לישראל להיות א' ולא יהי' ביניהם חלוק לבבות והוא עיקר גדול שהעולם עומד עליו. הב' להסיר שנאת חנם מבין איש ובין רעהו וכ\"ש מבין איש ואשתו ששנאת חנם גורם לכמה עבירות אחרים ואע\"פ שלא יהי' השנאה בחנם אלא על דבר ראוי לשנאה מצד האחר ע\"כ הוא שנאת חנם ולא ימנע מהם שנאת חנם עכ\"פ והיא עבירה גדולה אשר בסבתה נחרב הבית בחורבן השני ועוד ידו נטויה בעונותינו כי לא נפסק מבינינו וכל הרודף שלום מסיר השנאה מכל וכל מביניהם ומקרב הלבבות להיותם א' הג' שמרים מכשול המשטמה מבין איש לרעהו ואפשר שבסבת המשטמה יבא הדבר לפועל וינקם איש מרעהו ויגרום היזק גדול נטירת איבה ונקמה ורודף השלום מונע כל זה. הד' לקרב התועלת שכשאדם יש לו מריבה עם חבירו ואצ\"ל איש עם אשתו לא מבעיא שאינו מקרב לו התועלת אלא אדרבא אינו מסלק ההיזק מלפניו ועוצם עיניו מלפני עור לא תתן מכשול כי השנאה מקלקל' השורה אחר שנתיחדו בלב א' כל א' חוזר בו וחפץ בתועלת חבירו והנאתו יותר ממה שהי' קודם הקטטה ביניהם מחמת שנגע ה' בלבם וחזרו בהם חזרה גמורה להיות נפשם קשורה זו בזו וזו בזו והוא ענין קרוב לשכל האמתי הה' בין איש לאשתו היותם בלב א' ונפש א' להיות הזיווג העולה משניהם הגון וראוי ולא יתפרדו איש מעל אחיו בחלוק הלבבות ואותם הבנים נקראים בני שנואה ועליהם נאמר גם בלא דעת שאין דעתם א' שכל א' פונה אל מחשבתו נפש לא טוב הו' בין איש לאשתו המקרבם והעוש' שלום ביניהם כאלו עושה שלום עם השכינה ומעשה ידיו להתפאר כי לא נברא האדם כי אם לקיום המין ולתועלת העליונים ותחתונים ולא לתוהו בראה לשבת יצרה וכשיש קטטה בין איש לאשתו כביכול נתבטלה מחשבת י\"ו וברכתו אשר ברך אותם כדכתיב ויברך אותם ויקרא את שמם אדם וכן הקב\"ה מחל על כבודו ועל קדושת שמו הגדול וגזר להמח' על המים כדי לקרב השלוה בין איש לאשתו שלא יהי' ביניהם צד מה שנאה ומחשבה רעה כי זה כוונת הבריאה:", + "ות\"ת כנגד כולם ענין הלמוד הוא גדול במאד מאד מפני שלומד התורה לומד כל הענינים וכל המצות בה קריאתו נחשבת לו לעשיה אחר שתופס כלל כל הענינים עוד יש בה ענינים רבים ממעשה בראשית ומעשי מרכבה הנהגת העולמות כולם ומתוך כך מכיר את בוראו י\"ו ויודע מעלתו וגדולתו ידו החזקה וזרועו הנטויה וא\"כ ראוי להניח כל המצות ולעסוק בה כי היש במדרגה גדולה מעשיית המצות ואע\"פ שאנו אומרים כנגד כולם לא לבטל המצוה הבא לידו מן המצות אשר אמרנו ח\"ו כי אין למוד התורה מספיק לביטול מצוה א' דא\"כ המצות יתבטלו וכולם יעסקו בתורה ואין מרחם ואין מנחם חלילה לנו מלהאמין כי כבר אמרנו שיסוד ועמוד העולם הוא גמ\"ח והשלום אלא הענין הוא שאע\"פ שיש דברים גדולים בעשיי' המצות שהעושה אותם אוכל פירותיהם בעוה\"ז והקרן קיימת לו לעה\"ב והם אלו שזכרנו לא מפני זה נתמעט למוד התורה מגודל השכר שיש לעסוק בה כי העוסק בתור' כזה וכזה יש לו בזה ובבא כי אין ערך לשום מצוה כנגדה לא בשכר ולא בעונש והעוסק בה יש לו שכר גדול על עסק תורתו כנגד השכר שיש לכל הענינים כולם והוא שלא בא לידו דבר מצוה ובטל אותה אלא שאינו חושש לעסק המצוה אחר עסק התורה אבל אם בא לידו מצוה ובטל אותה מפני עסק התורה לא על אותו עסק נאמר ות\"ת כנגד כולם שהרי הוא עבר על המצוה הבאה לידו ומה תועלת לו בלמוד אחר שאינו מקיים לעשות עם היות שאמרו העוסק במצוה פטור מן המצוה ונראה שאפי' בא לידו פטור עליה היינו שהמצוה אינה מתבטלת מכל וכל שאם הוא אינה עושה אותה ומקיימה אחרים יקיימו אותה ובכן לא יחשב לו עונש על הענין ופטור עליו אבל אם בא לידו והוא מוכרח לעשות אותה או שאינו מוכרח אלא שלא תעשה המצוה כתקנה ע\"י אחרים כעל ידו ודאי ראוי הוא לבטל למוד התורה ועסקה ולקיים המצוה ואח\"כ יחזור ללמודו וז\"ש ז\"ל וחלקו בין המצוה שאפשר להעשות ע\"י אחרים ובין המצוה שא\"א להעשות ע\"י אחרים ונ\"ל שכל החלוק הזה יהי' על המצוה שאין בהם צד גמ\"ח אבל המצות שיש בהם גמ\"ח וכיוצא באלו שזכרנו למעלה מבטלין ת\"ת לעשותן כי אלו מקיימין את העולם כולו כעסק התורה וכמעט יותר וכארז\"ל מבטלין ת\"ת להכנסת כלה מבטלין ת\"ת להוצאת המת והשאר כיוצא בהן ומי שידקדק בזה יבין הענין כאשר הוא כי לא דבר רק הוא. ואח\"כ יתחיל לסדר תפלתו ויאמר לעולם יהא אדם ירא שמים בסתר ובגלוי והאומר בסתר לבד טועה כי למה נשנה הנוסח' הטובה והיפה משום דברי האומר מה חידוש הוא לו בגלוי פשיטא העיקר הוא שיהי' ירא בסתר במקום שאין שם רואה אותו שום נברא וזאת אינה קושיא כי אין כוונתינו להשמיע חדוש כי אם להודיע כיצד יתנהג אדם ירא שמים במעשיו שצריך לו להיות לעולם יראת שמים כנגד פניו בין בסתר בין בגלוי ואפי' הרוצה לדקדק ולומר בסתר כבגלוי טועה כי אין הכוונה אלא כמ\"ש ואפי' שצד א' אין בו חדוש אין לחוש לזה דאגב חדא נקט תרתי וכן דרך תנא בכמה מקומות דוק ותשכח ומודה על האמת זה עיקר גדול ביראת ה' שלא ישנה אדם את דבורו על שום דבר בעולם וכן הוא מדת החסידים וזרע קדש שנא' שארית ישראל לא יעשו עולה ולא ידברו כזב וכו' ובהיות האדם תוכו כברו לא במהרה הוא חוטא וזהו ענין ומודה על האמת ודובר אמת בלבבו. שצריך שיהיו פיו ולבו שוין לטובה. וישכם ויאמר רבון העולמים כו' שתהי' תפלה זו מסודרת בפיו הן בכל בקר הן בכל שעה שצריך להתפלל לפניו י\"ו ויקדים לתפלתו שלא על צדקתו ויושר מעשיו הוא מפיל תחינתו לפניו אלא על אלהותו למענו ית' יעשה ולא למענינו כענין שאמר דניאל ע\"ה אדני שמעה כו' למענך אלהי והוא כענין שאמר מרע\"ה ואתחנן שלא התפלל מצד מעשיו הטובים אלא מתנת חנם כי חנון ורחום הוא ובהקדמה הזאת אין מקום למקטרג על תפלתו שלא תעשה שאין תפלתו רק על חסד הש\"י שדרכו להתחסד עם בריותיו בין ראוים בין שאינם ראוים כדכתיב וחנותי את אשר אחון אע\"פ שאינו כדאי. מה אנו מה חיינו. הענין הוא להשפיל עצמנו לפני גדולתו ומעלתו י\"ו לחזק הענין שאמרנו שאל ידין אותנו כאשמותינו ואל ימוד לנו כפעלנו כי ב\"ו אנו ורוב מעשינו תוהו כי דרכנו לרדוף אחרי ההבל ולמרוד ולפשוע מחמת היצה\"ר השולט עלינו כי מותר האדם מן הבהמה אין. מצד החומר ותאותיו וחמדותיו ולכן אין להאשימנו על מעשינו הרעים אלא להביט במעשה הטובה הנעשית על ידינו מחמת צד קדושה שיש בנו מן הנשמה הטהורה שנפחת באפינו (מה חסדנו מה צדקתנו מה ישועתנו) ענין מה ופירושו כמו דבר של הבל ואין בו ממש כלומר אין ממש בחסדנו ולא בצדקותנו ואין בנו מעשים שיועילו להושיע אותנו וכיון שכן. (מה כחנו מה גבורתנו). שנבטח בעצמינו ואפי' שיהי' בנו כח וגבורה (ומה נאמר לפניך ה' אלהינו ואלהי אבותינו הלא כל הגבורים כאין לפניך ואנשי השם כלא היו). ואע\"פ שנא' שנבטח בחכמתנו ובתבונתנו ונדע להציל עצמנו אנו (חכמים כבלי מדע ונבונים כבלי השכל כי רוב מעשינו תהו וימי חיינו הבל לפניך) כלומר הכל נגדך לאין כי במה נקדם פניך על כל הטוב והגמול שאתה גומל עמנו בכל עת ובכל שעה (ומותר האדם מן הבהמה אין). ומה בידנו לעשות כי נחשבנו כבהמה ואם יש בנו איזה מותר ותוספת על הבהמה היא מצד הנשמה שהיא חלק אלוה ממעל ועתיד ליתן דין וחשבון לפני כסא כבודך וכמו שיש הפרש בין החומר והצורה לישראל עצמן כך יש הפרש בין א\"ה לישראל כי כל הגוים כאין נגדו מאפס ותהו נחשבו לו ונאמר הן גוים כמר מדלי וכשחק מאזנים נחשבו הן איים כדק יטול. אבל אנחנו אין אנו בגדר זה בעינך אלא אהבת אותנו ורצית בנו וקראת את אבינו ישראל וישורון לפיכך אנחנו חייבים להודות לך ולשבחך ולפארך ולרוממך כו' על כל הטובה אשר הטיבות עם אבותינו ועמנו. ולשבחך ולפארך על שבחרת בנו לחלק ונחלה. ונתן שיר ושבח והודאה לשמך הגדול בשיר וזמרה אשרנו מה טוב חלקנו וכו' אשרנו שאנו משכימים יש מי שאומר כשאנו משכימים ונ\"ל שהוא טעות שעל כל ישראל נאמר שמשכימין בבקר ובערב בבתי כנסיות ובבתי מדרשות. ומיחדי' שמך בכל יום פעמים בבקר ובערב ואומרים שמע ישראל ה' אלהינו ה' אחד מפני שיחוד ה' הוא העיקר הגדול שהכל תלוי בו אנו מתחילין קודם כל דבר ומשבחין אנחנו לו י\"ו שיזכנו ליחד שמו כי כן צריך האדם בעל נפש לשבח לפאר לאדון הכל שנותן לו כח וחיל שיוכל לעבוד עבודתו ולקיים מצותיו כי מה האדם הדל והנבדל שיצא מידו דבר מה למצוא חן בעיני ממ\"ה הקב\"ה ובמה יקדם פניו על כל הטוב והגמול שגמל עמו מיום צאתו לאויר העולם ועד עמדו על דעתו והחושב בעצמו שהקב\"ה חייב לו על טרחו ועל משאו בעה\"ז ואע\"פ שיעמול ביום ובלילה ויחי' אלף שנים פעמים לא מחכמה ורוח יתירא דאית ביה יעלה על לבו דבר זה בער הוא ולא מבין ואדרבא חייב הוא למי שזכהו לכל הטובה ההיא להפיק רצון יוצרו ולמצוא חן בעיניו להיות מן המשרתים העומדים לפניו אם הגיע לכך: ויאמר בשכמל\"ו וכן ראוי אחר שיחד ה' בפסוק שמע ישראל ראוי לומר אחריו בשכמל\"ו עוד ראוי כדי לעלות לשם יחוד כותיקין שאומרים שאם יתאחר הק\"ש אחר הנץ החמה לפחות יהיה נמצא שכבר יחד ה' בשמע ישראל שהוא עיקר היחוד ועיקר הק\"ש ואחריו בשכמל\"ו והרי הוא כאלו קיים מצות ק\"ש בעונתה הראוי' וראיתי מן המדקדקים שמשלימין פרשת ואהבת עד ובשערך וכוונתם לענין זה ואומר אתה הוא אחד קודם שבראת העולם וכו' ענין תיקון הוא כמו פירוש למלת אחד כי כשאדם אומר ה' אחד צריך לייחד יחוד גמור מכל פנה והיא שהש\"י קודם שברא העולם היה א' יחיד בעולמו כמו ששנינו קודם שנברא העולם היה הוא ושמו א' ואפי' יעלה בדעתו של אדם לחשוב קודם שנברא העולם מה היה אע\"פ שאין ראוי להסתכל בזה כמו ששנינו כל המסתכל בארבעה דברים ראוי לו שלא בא לעולם מה למעלה מה למטה מה לפנים מה לאחור וההסתכלות בזה היא כמו מה לפנים לפירוש אחד אפ\"ה לא יהרהר יותר מדאי אלא היה הוא ושמו אחד ואין בנו כח בדעתנו לידע הענין כאשר הוא וכן בכל הסתכלות שיעלה על דעתו לפי שעה יחשוב בדעתו שאינו יכול להשיג הענין כאשר הוא בקוצר דעתו השפל והאפל כי גדולים ממנו בקשו על זה ולא הועילו אלא יהיה לבבינו שלם ותמים עם ה' אלהינו ועז\"נ תמים תהי' עם ה' אלהיך מי שהוא מסתכל בזה ראוי לו שלא בא לעולם מפני שאע\"פ שהסתכל בענינים אלו זמן רב לא יוכל להשיג דבר להפיס דעתו לקוצר תבונתו ואדרבא אפשר שיבא לידי הפסד מחשבותיו שיטרד מן העולם ועז\"א טוב הי' לו שלא לבא לעולם כי הבא לעולם אינו בא אלא להשלים נפשו ולמלא חוקיו לעשות רצון יוצרו וזה ביאתו לעולם אפשר שיטרידנו מן העוה\"ז ומן הבא ומה טוב ומה נעים הי' שלא היה בא ויצא לעולם ואפשר שאלו ד' ענינים הם הנזכרים כאן אתה הוא אחד קודם שבראת העולם ואתה הוא לאחר שבראת העולם אתה הוא אל בעוה\"ז ואתה הוא אל בעוה\"ב מה לפנים מה לאחור הוא ענין קודם שבראת ואחר שבראת מה למעלה ומה למטה בעוה\"ז ובעולם הבא ואע\"פ שיש פירוש אחר אפשר לכללו בכלל זה ומה ששנה בענינים והתחיל באחד וסיים באל הכל לפי הענין דכיון שקודם שנברא העולם היה א' ואחר שנברא העולם ובכלל זה אפילו אחר שישתלם הבריאה ויחזור העולם לתוהו ובוהו א\"צ עוד לומר שהוא אחד בשמים והוא א' בארץ שהם הם הבריאה עצמה וכבר נשלל משום רבוי אבל צריך לשלול שאין כח לאל אחר או מלאך או שרף עמו בבריאת עוה\"ז או בבא למעלה או למטה כי כל דבר שהוא למטה לפנינו אפשר לכנות אותו עה\"ז שמורה באצבע וכל דבר הנסתר מעינינו ועתיד להיות נכנה אותו בדבר שהוא למעלה ממנו וע\"כ הזכיר בעה\"ז ובבא אתה אל ואתה אל חזר ואמר ואתה הוא ושנותיך לא יתמו לשלול שאין לו קץ ותכלית ואפילו אחר הבריאה ואחר היותה תוהו ובוהו הוא עצמו באחדותו וגבורתו וזש\"ה המה יאבדו ואתה תעמוד וכולם כבגד יבלו וכו' ועכ\"ז ואתה הוא ושנותיך לא יתמו והיא הכוונה שאמרנו קדש שמך בעולמך אחר שבידך הכל ואין עוד בלעדיך ואת כל אשר תחפוץ אין מי שיאמר לך מה תעשה ומה תפעל אנו מתפללים לפניך שתקדש שמך בעולמך שידעו כולם אלהותך ומלכותך ותודיע בעולם מעלת המקדשים שמך וגדולתם כמונו אשר אנו מקדשים שמך ביחודך בכל יום פעמים. ותרים ותגביה קרננו והושיענו בין צרינו וקמינו. ברוך המקדש שמו ברבים ואע\"פ שהי' ראוי לחתום בברוך שם במקום הזה מצד הענין אין בידינו כח להקל בברכות ולברך ברכה אשר לא מצאנו אותה בגמרא לכן טוב שלא לחתום אלא יהי' כוונתו עם השם הנכבד והנורא ודי לו בזה אתה הוא ה' האלהים וכו' היא ענין תפלה כוללת על כל ישראל כמו שאומר קבץ נפוצות קויך מארבע כנפות הארץ אלא שמתחיל בענין יחוד שמו וגדולת מעלתו כדרך המתפלל שצריך לספר בשבחו של מקום תחלה ואח\"כ יתפלל ועורך שאלתו כמו שמצינו במרע\"ה אשר מי אל וכו' ואח\"כ אעברה נא ואראה וענין התפלה הזאת במקום הזה משום שיחדנו שמו הגדול בכל צד וענין ואין עוד מבלעדיו בעליוני' ובתחתונים ולו היכולת והממשלה לעשות כרצונו ואין מי יאמר לו מה תעשה מתחננים אנו לפניו שיעשה עמנו ככל נפלאותיו לקבץ גליותינו ולקדש שמו ויכירו כל הגוים וידעו כל באי עולם כי אין עוד מלבדו להושיע אותנו מיד צרינו וקמינו. וענין תפלה זו התפלל חזקיהו מלך יהודה ע\"ה על צרת סנחריב מלך אשור שנא' אתה הוא האלהים לבדך לכל ממלכות הארץ אתה עשית את השמים ואת הארץ הטה ה' אזנך ושמע וכו' וגמר הענין ואמר הושיענו נא מידו וידעו כל ממלכות הארץ כי אתה ה' אלהים לבדך על זו אנו מתפללין ומתחננים שיושיענו מידם וידעו כולם שמו הגדול כי אין עוד מלבדו: ויש מדקדקים שאין אומרים עליון לכל ממלכות הארץ מפני שאינו בפסוק אלא אתה הוא האלהים לבדך לכל ממלכות הארץ. ונ\"ל שאין לחוש שאנו מתפללים על דרך הפסוק אבל לא בלשונו ממש ואנו מוסיפין וגורעין ואין חשש בזה. אבינו שבשמים עשה עמנו חסד וכו' גמר התפלה מכח הבטחה שהבטיחנו ע\"י צפניה החוזה. בעת ההיא אביא אתכם ובעת קבצי אתכם כו' בשובי את שבותיכם לעיניכם אמר ה': יהי רצון זו תפלה על המקדש ועל העבודה כלומר בזמן שהיה בהמ\"ק קיים לא היינו צריכין לכל כך תפלות ותחנות מפני שבענין הקרבנות היו מתכפרים כל חטאתינו ועכשיו שבהמ\"ק חרב בעונותינו צריך שתמחול לנו בשיח שפתותינו כמו שמפרש הענין יותר לפנים ומתחילין אנו לסדר תחלה פ' התמיד מפני שהוא קרבן כולל לכל ישראל והוא היה הנעשה קודם כל דבר:", + "וצ\"ל פ' הזאת בשפה ברורה ובנעימה שתעלה לנו במקום קרבן וכולי האי ואולי ואחריה יאמר פרשת הקטרת וענין פטומו: ויש מקדימין לומר ענין הקטורת קודם התמיד ומביאין ראיה שהקטורת קודמת לאברים ואין ראיה כלל שעיקר התמיד הוא קבלת הדם וזריקת הדם וזריקתו קודם הקטורת והקטורת היתה נעשת כמפורש לעיל ולכן צריך להקדים התמיד לקטורת וכן נהגו לעולם:", + "ואחר קריאת ב' הענינים יאמר פסוק וערבה לה' להתחנן לפניו שיחזור הענין לכמו שהי' בקדמותו. ובשבת שמוסיפין אחר התמיד פסוקים של מוסף שבת שהם וביום השבת וכו' עם היות שהיה ראוי להקדים ענין הקטורת למוסף אין לחוש כל כך כיון שהם מחוברים לפרשה של מעלה אצל התמיד ראוי לקרוא אותה עמה ואח\"כ ענין הקטורת. אבל המקדים לא יושג ואח\"כ יאמר אביי היה מסדר וזה הסדר הביאה אותו הגמרא ביומא פ' אמר לו הממונה ותקנו לומר אותו במקום הזה כדי לסדר כל הדברים בקוצר ולהעלותה על שפתינו ולפי שהתמיד של שחר הוא עיקר הכל תקנו לומר פרשתו בפירוש ולא סמכו על הרמז שבקיצור גם מעשה הקטורת אע\"פ שאנו מזכירין אותו ברמז בזה הסדר שאומר ודם התמיד קודם לקטורת וקטורת לאברים אפ\"ה נהגו לומר הפ' של קטורת בפירוש ואפי' ענין פטימתו בלשון חכמים משום מעלת וגדולת ענין הקטורת כמ\"ש למעלה וענין זה הסדר של אביי כבר בארתי אותו בפרט למעלה להבין כל דבר ודבר על מתכונתו. אחר זה נהגו לומר אנא בכח ויש סדורים שאין כתוב בהם אחר זה אלא רבון העולמים והדין עמהם מפני שאחר שסדרנו כל הסדר בקיצור בפינו ראוי להתפלל לפני הש\"י שיהי' חשוב שיח שפתותינו תחת קרבנותינו ונשלמה פרים שפתינו ומקומו של אנא בכח היה ראוי לאומר' קודם שיאמר ברוך שאמר מפני שבנוסח זה יש מ\"ב תיבות כנגד שם של מ\"ב אותיות ובראש כל תיבה יש אות ממנו והם ז' שמות כל שם בן ו' תיבות וראוי לכוין בהם והם אלו (אב\"ג ית\"ץ קר\"ע שט\"ן נג\"ד יכ\"ש בט\"ר צת\"ג חק\"ב טנ\"ע יג\"ל פז\"ק שק\"ו צי\"ת) והוא שם היוצא מפסוק בראשית ברא אלהים ובכח זה השם נברא העולם וע\"כ היה ראוי לומר זה השם בכוונה ובשכמל\"ו ואחריו לעמוד ולומר ברוך שאמר והי' העולם או לעמוד בשניהם כאחד בשם ובברכה וכן אני נוהג ומי שתקן לומר אותו אחר זה הסדר של אביי נ\"ל שהוא מפני שבסדר הזה לא נזכר מענין ברכת כהנים שהיו מברכין בשם המפורש וי\"א שאותו שם המפורש שהיו מזכירין הי' שם בן מ\"ב אותיות י\"ו לכן ראוי לומר זה השם במקום הזה כדי לזכור אותו שם ברמז:", + "עוד טעם אחר שעונין אלו המ\"ב תיבות הם לשון תפלה לאל ית' וית' יראה בעניינו ויפדנו מגלותינו ואין מקום יותר מוכן להתפלל בכוונה ובדאגה על ענין הגלות אלא אחר שזכרנו קיצור הענין שהי' נעשית בבית קדשנו ותפארתנו י\"ר שיבנה ב\"ה במהרה בימינו:", + "ואולי הכוונה היה על זה ועל זה ויש שנוהגים לומר אחר נוסח זה בשכמל\"ו בלחש מפני קדושת ה' שרמוז בראשי תיבותיו וראוי הוא: ואח\"כ יאמר רבון העולמים אתה צויתנו וכו' הענין הוא העלות על שפתינו עבודת ב\"ה כהנים בעבודתם ולוים בדוכנם וישראל במעמדם ואם היה לנו זכות כך היה ראוי לנו לעשות ולקיים מצות אלהינו עלינו אלא שבעונותינו חרב המקדש ובטל התמיד ואי אפשר להיות כהן בעבודתו ולא לוי בדוכנו ולא ישראל במעמדו וכמעט מפני זה אנוסים אנחנו ואין בא עוד מידינו ואעפ\"כ נשלם בשיח שפתותינו כמו שכתבת ע\"י הושע נביאך ונשלמה פרים שפתינו לכן כיון שאנוסים אנחנו פטורים אנחנו מן הדין ואדרבא יר\"מ שיהיה זה שיח שפתותינו חשוב ומקובל ומרוצה לפניך כאלו קיימנו מצותיך והקרבנו קרבן התמיד במועדו והיו כהני' בעבודתם ולוים בדוכנם ועמדנו על מעמדו ונאמר ושחט אותו על ירך המזבח צפונה וגו' ואע\"פ שנראה שאין לפסוק הזה שייכות במקום הזה אפ\"ה הוא ענין גדול לענין הקרבנות וכל האומר אותו בכוונה מתקבלת תפלתו כריח ניחוח ויש בפסוק הזה סוד גדול וכשאומר צפונה לפני ה' יכוין בו שהענין שהוא צפון לפני ה' והוא אפרו של יצחק שיזכור אותו בעת צרותינו ויענה אותנו ויושיענו:", + "עוד אפשר לומר טעם לענין כי זה הפ' נאמר על ענין העולה ובהיות כי עולת התמיד הוא העיקר שהוא קרבן על שם כל ישראל ועיקר העולה היא השחיטה והזריקה והם מוזכרים בפ' הזה הזכיר הפ'. ויעלה שיח שפתותינו תחת קרבנותינו. ונאמר זאת התורה לעולה וגו' הוא ענין כדי שנשלם שיח שפתותינו שכן כתיב זאת התורה לעולה למנחה כי העוסק בתורת עולה חשוב לו כאלו הקריב עולה והעוסק בתורת מנחה חשוב לו כאלו הקריב מנחה וכן בחטאת ובאשם ובזבח השלמים ויש מוסיפין כאן ב' פסוקים פסוק עורי צפון ובואי וגו' ובאתי לגני אחותי כלה וגו' מפני שהם על ענין הקרבנות וטוב לאמרם קודם פרק איזהו מקומן:", + "אח\"כ יאמר איזהו מקומן של זבחים והוא פ' משנה מסודר על מקום הקרבנות כולם וצריך לכוין בכל ענין וענין קריאתו במקום הקרבתו לקיים ונשלמה פרים שפתינו ואם אינו מכוין לא הועיל במעשיו דכולי האי ואולי ובפרט כשאומר העולה קדש קדשים וכו' צריך לכוין בענין עולת התמיד שהיא במקום קרבן כל ישראל בבקר ובערב וכן עיקר תפלתינו שחרית ומנחה על ענין הזה במקום תמיד של שחר ותמיד של בין הערבים. ויאמר ברייתא של ר' ישמעאל מתורת כהנים והטעם לאומרה מלבד שראוי לומר גמרא אחר משנה כדי לחברם כאחד יש טעם אחר משום שזאת הברייתא היא תחלת ת\"כ ורובם על ענין הקרבנות ומשום שהרבה דברים יוצאים מי\"ג מדות אלו ראוי להזכירם במקום הזה דשייכי נמי לענין הקרבנות ובהשלמת ענין זה נהגו לומר קדיש שכבר נשלם ענין הקרבנות ואחר קדיש יאמר הודו לה' קראו בשמו והיא שיר נחמד וראוי לאומרו בנחת בקול זמרה ותודה והוא שבח שמשבח השמש ליוצר בראשית י\"ו בכל יום כשיוצא לזרוח לבריות ומשבח למקום שאין כמוהו באלהים וכה\"א כי כל אלהי העמים אלילים וגו' והענין כי אע\"פ שיש מי שעובד לשמש בצאתו ומקבל אותו עליו לאלוה אין השמש מקבל זה עליו חלילה כי הוא בעצמו מודה ומשבח שאין כה' אלהינו וכה\"א הוא ה' אלהינו וגו' וכה\"א וה' שמים עשה וכיון שהשמים שלו כ\"ש צבא השמים ופשט הפסוק כי כל אלהי העמים אלילים יש לקצת עמים אלהות הרבה כל א' ממין א' זה דומם וזה צומח וזה ב\"ח ומהם זה כוכב וזה גלגל זה שמש וזה ירח כולם אלילים כולם כלא חשיבין לא יש להם ערך של כולם לגבי אלהות ואפי' שרי מעלה שהאומות הנ\"ל משועבדים תחת ממשלתם אין להם ערך לענין זה אבל הש\"י אין ערך ודמיון לגדולתו אפי' כשלא נשיג אנחנו לערך פחיתתנו ערך מעלתו ממה שאנו יודעים והכל מודים שהוא שמים עשה ערך זה מספיק להיות' כל אלהי העמים הנ\"ל אלילים ולכן משבח שם בן ד' אותיות שהוא מהוה כל ההויות כולם ויש לו בהם כח ורשות לשעבד אותם לממשלתו והוא משדד אותם בכל עת וזמן שירצה ואין מי יאמר לו מה תעשה כאשר ראינו בעינינו ושמענו באזנינו אבותינו ספרו לנו מהאותות והמופתים גדולים ונוראים אשר עשה במצרים לעינינו וכה\"א אני ה' אם לצדיקים לשלם שכרם אם לרשעים להפרע כי בכח זה השם הגדול והקדוש עושה כרצונו בכל היצורים כולם עליונים ותחתונים. וזהו פי' וה' שמים עשה וזה השבח הוא אומר בדברי הימים שאמרו דוד ואסף והמשוררים כשהביאו הארון למקומו עד והלל לה' ואמרו אותו בתודה וקול זמרה בשיר ושבחה וכלי המשוררים וכן היה ראוי לאומרו בכל יום אלא בחול משום בטול מלאכה לא פשטה תקנתו אבל בשבת עוד היום נוהגים בכל ק\"ק לומר אותו בשיר וזמרה מלה במלה ודבר כדאי והגון הוא והוסיפו עליו לומר רוממו ה' אלהינו וגו' רוממו וגו' והוא רחום וגו' ופסוקים אחרים אל נקמות וגו' הכל ענין תחנה ותפלה על הישועה ועל הגאולה שתחזור עטרה ליושנה ומלכות שמים בכל משלה וכל עולתה קפצה פיה ואומר מזמור ארוממך ה' וגו' והוא ג\"כ על גאולתנו ועל פדות נפשנו שתהי' בבאכי\"ר:", + "ואומר ה' מלך כדי להמליך מלכותו עלינו במהרה והיה ביום ההוא יהיה ה' למלך על כל הארץ וגו' שינקום נקמתו מעמלק ומכל זדים ועושי רשעה שהרעו לעשות עמנו אשר הוא קצף מעט והם עזרו לרעה ובכן יתגדל ויתקדש שם כבודו כדכתיב והתגדלתי והתקדשתי וכו' וכבוד ישראל הלחוצים עליו ההרוגים על קדוש שמו ובכן יהיה שמו מבורך מן העולם ועד העולם. ואומר מזמור השמים מספרים כבוד אל וכו' ומספר הזוהר נראה שאין לאמרו כ\"א בשבת וי\"ט והוא ענין מיוחס להם אבל בימי החול אין לאמרו וכן יש מקומות שנהגו שאין אומרים אותו ואומרים מזמור אחר במקומו: ואומר רננו צדיקים אחר מזמור זה ובפ' תרומה מהזוהר מפרש כל אלו המזמורים כלל ופרט זה אחר זה החפץ ימלא ידו בכל אותו הענינים שמפרש שם וחפץ ה' בידו יצליח ויזכה לידע אי זה דרך ישכון אור ואין כאן מקום להאריך ברוך שאמר כבר ביארנו קצת עניניו:" + ], + "Order of Shabbat Shacharit": [ + "נשמת כל חי נתקן בשבת משום שנתוסף לנו נשמה יתירה בשבת מוסיפין אלו שבח והודאה לשי\"ו על כל הטוב והגמול שגמל עמנו מיום היותנו וגומל עמנו בכל עת ובכל שעה ואין אנו כדאים לשבח לפניו. ואילו פינו מלא וכו' אין אנו מספיקין להודות וכו' וכל אלו הענינים מתבארים בספר הזוהר פרשת תרומה והמשכיל יבין. וגומר השבח הזה בברכת ישתבח ונהגו בשבת לומר ובכן ישתבח ונ\"ל טעם למה הוסיפו בשבת מלת ובכן יותר מבימי החול מפני שזה השבח נתקן על שירת הים ובשירת הים יש בה רמז לשם בן ע\"ב ועליו אנו אומרים ישתבח שמך שהוא בכחו רגע הים והוא רמוז בפסוק ויסע ויבא ויט ובשבת שסמכנו לזה לשירה שבח אחר והוא נשמת כל חי תברך את שמך עד בפי ישרים תתרומם וכו' הוסיפו מלת ובכן והוא רמוז לשם בן ע\"ב של ישתבח שמך:", + "ואומר קדיש ומוסיף ביה ויבא קץ משיחיה ויפרוק עמיה ולא ידעתי טעם נכון מה ענין הוספה זאת בשבת יותר מבימי שאר החול ועוד מה שינוי יש בין ויקרב משיחיה לויבא קץ משיחיה עוד ויפרוק עמיה למה אין אנו אומרים אותו בחול ואם אצ\"ל אותו שכוונת הענין כך הוא למה אנו מפרשין אותו בשבת יותר מבחול ואפשר לומר שכיון שהשבח הזה של קדיש הוא שבח גדול ונורא מאד ומפני זה נתקן בלשון תרגום שלא יבינו בו ויקטרגו עלינו ומפני זה כל מה שאנו יכולים לקצר בענין אנו מקצרים כדי להנצל מהקטרוג וכל זה הוא בימי החול שאנו מפחדים מכחות הטומאה אבל בשבת שאנו בני מלכים וכל המקטרגים ספו תמו אנו מבארים יותר ענין שאלתינו ואין אנו מפחדים והוא טעמא דמסתבר והוא סוד כי בשבת אנו למעלה מעולם המלאכים כאשר ידוע ליודעי חן בסוד עולם הבריאה ועולם היצירה זה לחול וזה לשבת: ואומר ברכו ויכוין בו כאשר ביארנו למעלה ומתפלל תפלת יוצר ויש בה שנויים מבימי החול והדין נותן שיאריכו להודות ולשבח בשבת יותר מבשאר ימות החול כיון שיש להם פנאי כי היום גורם לכן ראוי להתקין לשבת יותר באריכות לתת כבוד ליום הקדוש ואין השינוי בו לגמרי כי הכל בא לענין אחד ומן הטעם שכתבנו בענין הקדיש אפשר לתת טעם לכל השינוים ולכתחלה נתקן: ואומר אל אדון על כל המעשים כו'. והוא במקום אל ברוך גדול דעה וכבר בספר הזוהר נתנו טעם לענין השינוי בין זה לזה ובין שינוי האותיות והתיבות והרוצה לעמוד על עיקר הדברים יעיין שם בפרשת תרומה ויבין הענין על מתכונתו:", + "קורא ק\"ש בכוונה בנעימה ואומר אמת ויציב הכל כאשר ביארנו בתפלה של חול וסומך גאולה לתפלה ומתפלל ז' ברכות והם משונות באמצעיות כאשר ביארנו בלילה אנו מברכין אתה קדשת ובשחרית ישמח משה. ובמנחה אתה אחד. משא\"כ בשאר י\"ט שהברכה האמצעית אינה משתנית ולעולם היא אתה בחרתנו והטעם שתקנו ג' מיני ברכות רמז לג' שבתות שהם מפורסמות והם שבת בראשית שבת מתן תורה שבת העתיד להורות שיהי' הוא ושמו אחד. אתה קדשת רמז לשבת בראשית. וכן משמעות ענינה שאומר תכלית מעשה שמים וארץ וכן ויכולו השמים והארץ שנאמר בשבת בראשית ותקנו אותה לליל שבת שהיא ראש לכולם והתחלת השביתה לעולם. בשחרית ישמח משה והוא כנגד מ\"ת וכן משמע כדכתיב כליל תפארת בראשו נתת בעמדו לפניך על הר סיני. וכן ושמרו בנ\"י את השבת שהיא על שמירת השבת שנצטוינו בהר סיני ונתקן בשחרית שבת כי ניתן התורה ביום שבת בבקר כדאיתא במסכת שבת פרק ר\"ע:", + "במנחה אתה אחד על שבת העתיד להיות וכן משמעות נוסחת אתה אחד ושמו אחד וכה\"א בזכריה הנביא על אותו היום והיה ה' למלך על כל הארץ וגו'. וכה\"א אברהם יגל יצחק ירנן יעקב ובניו ינוחו בו כל' לעתיד. ונתקן במנחה שהיא לעת ערב וכן אנו מקוים ומצפים והיה לעת ערב יהיה אור וע\"ז נאמר והיה ה' למלך על כל הארץ וגו' וכן נתקנו ג' סעודות בג' זמנים אלו רמז לענין הנזכר. וצריך להשתדל בהם ולכוין לענין זה כאשר נבאר בעזה\"י:" + ], + "Order of Shabbat Torah Reading": [ + "אחר שהתפללו מוציאים ס\"ת וצריך לנהוג בו כבוד הרבה ויביט בו משעה שמוציאין אותו מהארון עד שמניחין אותו במקומו ואל ידבר דברים ושיחה בטלה או יעסוק בצרכי עניניו כי זה היא ביזוי התורה. וצריך לחבקו ולנשקו ולכוף ראשו לפניו כאגמון כי הוא העד לכל באי עולם כדאמרינן במ' ע\"א פ\"ק לע\"ל הקב\"ה מביא ס\"ת בחיקו ואומר כל מי שעסק בזה יבא ויטול שכרו וכו' ובזכות התורה יש לנו קיום והעמדה בגלות המר הזה בין העכו\"ם וקיום כל העולם כולו בכלל הוא בזכות התורה כד\"א אם לא בריתי ולילה וגו' שהיא התורה שנאמר בה והגית בה יומם ולילה ונאמר אלה דברי הברית וכשפותחין אותו לפני העם יכרע וישתחוה לפניו כעבד לפני אדוניו ויודה לאדון הכל שבחר בנו מכל האומות וזכנו בתורתו התמימה ואומר וזאת התורה וכו'. ויתחנן כפי כחו שעת רצון היא שמתגברים הרחמים בעולם וכשהחזן מתחיל לקרות יהיו אזני כל העם אל הס\"ת ומצוה מן המובחר שיהי' ביד כל א' חומש ויבינו בו מלה במלה לכל דבר שהחזן קורא ובזה לא יפנה מחשבתו לשום דבר אחר בעולם כי הוא עון פלילי לדבר בעוד שהחזן קורא בספר תורת האלהים ואפילו בד\"ת אחרים אין ראוי כ\"א לשמוע את הדברים אשר יוצאין מפי הקורא ולכוין בהם כפי יכולתו והמשנה מזה עובר משום כי דבר ה' בזה ח\"ו ועתיד ליתן את הדין ה' יצילנו וגם צריך שלא יסיחו דעתם מהקריאה כדי שיענו אמן אחר המברכים על קריאתה ואחר ברכו עונה ברוך ה' המברך ועולה להם כאלו הם ברכו הברכה עצמה ולהשלים חשבון הק' ברכות כאחז\"ל בשבת שאין אדם יכול להשלים הברכות מפני מיעוט הברכות של תפלה שמחסרי' י\"ב בכל תפלה שהם ל\"ו ברכות ישלים אותם בכוונת ברכות העולין לקרוא בתורה ויענה אחריהם אמן ובברכות המפטיר ויענה אחריהם אמן ומדאנו רואין שעולה לו לחשבון ק' ברכות נראה שהכוונה בהם טובה עד מאד ואין ראוי להסיח דעתו מהם כלל ועיקר:", + "ואין ראוי להקל בדבר כלל ואפילו מי שקרא הפרשה ועבר עליה כמה פעמים ואפילו הוא ת\"ח ואפילו שהוא עוסק בד\"ת ראוי לו לבטל בעוד שהחזן קורא בס\"ת שהוא כתוב כהלכתו וכל התורה כולה שמותיו של הקב\"ה ואין לנו בעולם הזה ובבא כ\"א אותם הדברים שכתובים בו והם קיימים וחזקים לעולמי עד מהם ובהם משתלשלים כל העולמות כולם והם קיום והעמדה לכל כללות הבריאה כולה והיא כלל לכל התורות וכל החכמות ואין שום דבר בעולם חוץ ממנה שלא תמצא בה ולא דבר רק הוא ואם רק הוא ממנו מקוצר דעתנו וממיעוט השגתנו שאין אנו מבינים ספורי אמריה ורמזי דקדוקיה הנחמדים מזהב ומפז רב וכל בעל נפש ראוי לו להשגיח בזה ולכבדה בכל האפשרות ואל יחלל אותה בפני עמי הארץ הקלים שבראותם את בעלי תורה עוסקים בעניניהם ולמודם ומניחים שמיעתה ואין חוששים לכבוד ס\"ת הפתוח לעיני הכל מהבילים הם בעיניהם גם הם דברי הדת והדין ועוסקים גם הם בהבליהם ובשיחת חולין ואינם חוששים לשמוע ונמצא גורם חילול גדול ח\"ו ואמרו ז\"ל כל המחלל את התורה וכו': לכן צריך כל אדם להשתדל לשמוע ולהקשיב באזניו פקוחות כמו ששומע פתגם המלך הבא עלינו מחדש כאשר אמרו חז\"ל אשר אנכי מצוך היום יהיו חביבין בעיניך כאלו היום נתנו חדשים לפניך ולא תקוץ משמיעתם וכן אמרו שמוע תשמע אם שמוע בישן תשמע בחדש ומה לנו כי אם לרא\"ש ית' וית' והרי ידענו שחפצו ורצונו הוא שיהיו אזנינו אל ס\"ת וצא ולמד מפרשת הקהל שאפילו הטף היו מביאים לשמוע אע\"פ שאין בהם דעת והבחנה כדי שיקבלו שכר מפני קדוש ה' וקדוש התורה שבענין הזה מתקדש בעיני כל העם ובעיני הקב\"ה:", + "וכן צריך להשתדל להזהיר את העם אשר עומדים אצלו וקרובים אליו וסרים אל משמעתו שלא ידברו ולא יעסקו בשום ענין ודבר כ\"א לשמוע את דבר ה' והעושה כן אשריו ואשרי חלקו זוכה ומזכה את הרבים זכות הרבים תלוי בו ועליו נא' כל המכבד את התורה גופו מכובד על הבריות. וראיתי קצת אנשי מעשה שנוהגים לעמוד ולזקוף בעת קריאת התורה ומנהג טוב וכשר הוא מה טוב חלקם בחיים ומה נעים גורלם כי ודאי בעת כזאת צריך להיות נרתע ירא וזחיל כעת שניתנה תורה לישראל בהר סיני כי לא מעט היות ס\"ת חוץ ממקומו פתוח לעיני הכל וקורים בו דברים שבהם נבראו שמים וארץ ומקיימים אותם והם חמדת גנזיו של אלהינו ית' וית' שודאי הי' צריך האדם להיות עומד וכפוף ראשו כאגמון שומע ומקבל כל דבר וענין ואע\"פ שכבר ניתן רשות מימות רבן גמליאל הזקן ללמוד תורה בישיבה היינו עיקר הלמוד שהוא המשא והמתן שאז צריך האדם להיות מעיין ומתבונן דקות הענינים וצריך שכל רחב ודעת פנוי והלואי שישב ויסב ויכול להבין הדבר כאשר הוא אבל בענין לימוד זו שאינה אלא שמיעה לפי שעה והוא בציבור ובס\"ת כשר כהלכתו ראוי הי' לעשות כזה וכזה לכבודו אלא שראו חכמי הדור שא\"א להתקיים תקנה זו ולא תתפשט בצבור מפני כמה חולים וחלשים ואם זה יעמוד וזה ישב לא יוכר הענין ויצא דופי לאלו ולאלו ולכן הניחו הדבר כאשר הוא ויהיו כולם יושבים ושומעים. אבל יחיד בעם שנותן אל לבו לכבד ס\"ת וליקר דבר ה' בעיניו ועומד על רגליו ודאי שכרו גדול ובעל הגמול ישלם לו פעלו משלם ותהי משכורתו שלמה בעוה\"ז ובבא ואין ראוי למחות בו ולמנוע ממנו המצות אדרבא נהדר אותה בעיניו ולהחזיק בה וראוי האיש הזה לכל יקר וכבוד שאלמלא לא היתה נפשו טהורה וזכה לא הי' מתעורר על זה וכן לכל מחזיק באיזו מצוה שאינה הדורה כל כך בעיני העם והוא מתעורר להחזיק בה ראוי להשגיח בו.", + "ובין גברא לגברא התירו חז\"ל לצאת מב\"ה וזה מדוחק גדול ומתוך אונס שהרי אמרו כל היוצא מתוך קדיש ומתוך קדושה כי דבר ה' בזה ומאי שנא גבי ס\"ת כיון שעדיין לא נשלם הסדר והחיוב מקריאת האנשים הצריכים לקרות וס\"ת פתוח מ\"מ אלא שלא רצו להטריח העם מן הטעם שכתבנו למעלה כי לא דברו דבריהם כי אם במקום שיכולים כל העם לקיים אבל הבעל נפש שיכול לעמוד על נפשו ודעתו להכניע יצרו הרע לעמוד בב\"ה מראש ועד סוף למה יצא ויכנס ואין כבוד לתורה אא\"כ יהי' מתוך הכרח ואונס גמור וניכר או צרכי רבים או פקוח נפש שאז ראוי לו לצאת ואין לו לעמוד. ומה שהתירו זלה\"ה לצאת בין גברא לגברא נ\"ל שבעל תורה יכול לעסוק בלמודו באותה שעה ואפי' שמסיח דעתו ממה ששמע אין לו לחוש כיון שלמוד תורה היא ובלבד שיכוין להשלים כשיחזור הקורא לקרות ולא יטרד מלמודו כי לא ידחה זה מפני זה כי כבוד ס\"ת גדול במאד מאד: אחר שהשלימו לקרות הסדר ואומר קדיש צריך לענות אמן יהא שמיה רבא בכוונה גדולה אחר שהוא על קריאת התורה וכמו שאמרו על אמן יהא שמיה רבא דאגדתה מתקיים עלמא וזה לא שנא כיון שבא על תקון רבנן דקריאת התורה. אחר הקדיש עולה המפטיר וראוי לכוין בברכותיו בין בברכות שלפניה בין בשל אחריה כי כולם עולין לו לסך הק' ברכות ועוד שברכות ההפטרה הם ענין גדול שאנו מתפללים על מלכות בית דוד ועל העבודה וגאולת ישראל שתתגלה ב\"ב וראוי הי' כל אדם לכך אלא שהמפטיר שליח כולנו והוא מברך על ידינו וצריכין אנו לשמוע אליו ולכוין ולענות אמן ומזה הטעם עולין ברכותיו לכולנו וע\"ז הטעם לא הי' ראוי להפטיר כ\"א א' מגדולי הקהל שדבריו נשמעים: ולא ידעתי מאין הוציאו המנהג הזה שמפטירים הקטנים ופחותי הקהל. ואל אלהים יודע כי רע עלי המעשה נהגתי הרבה ימים ושנים ליקח ההפטרות ולומר אותם אני בעצמי לקנאת הדבר הרע בעיני ועוד היום אני משתדל ע\"ז כל מה שבא בידי לעשות והיא מצוה רבה למעיין בה שמחבר תורה עם נביאים ואומר עליהם ז' ברכות כז' ברכות של חתן וכלה ולא דבר רק הוא:", + "וצריך שיאמר הברכות בנחת מלה במלה ובקול רם כדי שיענו כל העם אמן וגם ההפטרה היא ראוי שיאמר אותה המפטיר לבדו וכל העם ישמעו עניניה כי רובם תוכחות אלא שנהגו העולם לקרות כל א' בספרו עם המפטיר ואין קול המפטיר נשמע ואינו מנהג הגון מן הטעם שכתבתי: אחר כך יברך החזן למלך המולך עלינו ואפי' יהי' מא\"ה כיון שאנו עומדים תחת רשותו וממשלתו צריכין אנו להתפלל עליו כי בשלומו יהי' לנו שלום וכן היא מצות עשה מדברי קבלה שכן כתיב בירמיה ודרשו את שלום העיר אשר וגו' כי בשלומה יהי' לכם שלום ויענו כל העם אמן: אחר כך יברך לכל הקהל גדולים וקטנים שהקב\"ה ירחם עליהם ויצילם מכל צרה וצוקה ויתן ביניהם אהבה ואחוה שלום ורעות כו':", + "אחר כך יחזירו ס\"ת למקומו ויאמרו מזמור הבו לה' וגו' שהוא שיר של כבוד למלך הכבוד ויש בו ח\"י אזכרו' ומוסיפין עליו שאו שערים ראשיכם שאותם פסוקים נאמרו כשהכניסו הארון לבית קדשי הקדשים וכן אומרים אותם בשעת כניסת ס\"ת למקומו ויאמרו אותם בנחת וזמרה:" + ], + "Order of Musaf": [ + "ואח\"כ יאמרו קדיש ויתפללו תפלת מוסף. וידוע הוא שתפלת מוסף היא במקום מוסף ולכן ראוי לכוין בה ע\"ז הענין שתהי' חשובה תפלתנו במקום קרבן לכפר על כל ישראל אחינו והוא קרבן מיוחד ליום השבת והם ב' כבשים בני שנה וב' עשרונים סלת מנחה בלולה בשמן רביעית שמן לכל עשרון כדין כל מנחה ויין לנסך רביעית לכל כבש שהוא חצי לוג יין וכן צריך בכל מוסף ומוסף שאומר מה ענין הקרבתו במקדש בפרטות ולכוין בתפלתו שתהי' רצויה לפניו ית' כאותו קרבן המוטל עלינו להקריב. מוסף ר\"ח הוא ז' כבשים בני שנה תמימים ועשרון סלת לכ\"א ורביעית יין לכ\"א וב' פרים והם בני ג' וג' עשרונים סלת לכ\"א וחצי ההין יין לכ\"א ואיל אחד ואיל נקרא אחר שעברו עליו ל' יום אחר תשלום שנתן וצריך ב' עשרונים סולת למנחות שלישית ההין יין לנסך וכל אלו הי' הם עולות כי אין נסכים כ\"א לעולות ולשלמים. עוד מביאין שעיר א' חטאת ואין לו נסכים ולא מנחה ונ\"ל שהוא בן שנה. מוסף הפסח בכל ז' הימים הוא נקרב כקרבן מוסף ר\"ח פרים שתים ואיל א' ז' כבשים ושעיר א' אלא שביום ב' של פסח שהוא י\"ו בניסן מקריבין עוד כבש א' לעולה של עומר התנופה והיא מנחת שעורים. ביום א' של חג השבועות מקריבין מוסף כמוסף ר\"ח פרים שתים ואיל א' וז' כבשים ושעיר לחטאת זהו לחיוב היום עצמו. עוד מוסיפין להקריב על מנחה חדשה שהם שתי הלחם פר א' וב' אילים וז' כבשים וכולם עולות ומנחתם ונסכיהם כנזכר למעלה עוד שעיר א' חטאת וב' כבשים לזבח השלמים נאכלים בתוך העזרה ליום ולילה כדין קדשי קדשים. מוסף ר\"ה יש בו ב' מוספין מוסף ר\"ח כנזכר ומוסף היום פר ואיל וז' כבשים כולם עולות ושעיר א' לחטאת ותחלה מקריבין מוסף ר\"ח שהוא התדיר ואח\"כ מוסף היום אבל ביום ב' לא הי' שם מוסף שאינו יו\"ט כ\"א היום הא' וממנו מונים למועדות ואע\"פ שאנו עושים ב' ימים ר\"ה ואפי' בא\"י היינו משום שמא באו עדים מן המנחה ולמעלה שנוהגים אותו היום קדש ולמחר קדש אבל סוף סוף לא הי' נקרב המוסף קודם שבאו העדים וכנ\"ל שלא היו מונים אלא מיום ב' ואילך והיום הא' מפני שעבר רובו בקדושה היו משלימין אותו אבל לא שיהי' עיקר ומפני זה תקנו שאע\"פ שאנן בקיאין בקביעא דירחא ודאי היום א' הוא העיקר וממנו מונין שנעשו ב' ימים יום א' ויום ב' מפני הספק ולא שהוא ספק לנו בימים אלא ששניהם כיומא אריכתא דמיא וקדושה א' היא מן הטעם הנזכר ולכן י\"א שיאמרו ביום ב' את מוספי אע\"ג דלגבי האמת לא יש לא א' ולא ב' משום שלא לשנותו מיום א' בשום ענין דכולהו כחדא יומא דמי ואין לשנותו ומן הטעם הזה אין לומר בשני שהחיינו לפי שהוא כחצי היום וכבר נאמר ביום הא' שהוא התחלת היום. ביו\"ה מקריבין מוסף כמוסף ר\"ה פר ואיל וז' כבשים כולם עולות. עוד ב' שעירי חטאת א' חיצון וא' פנימי החיצון למוסף והוא חטאת הנאכלת והפנימי נשרף והוא בן זוגו של שעיר המשתלח ובענין היום יתבאר כל עבודתו בשלימות בעזה\"י: ביום א' של חג הסוכות מקריבין מוסף היום י\"ג פרים ואילים ב' וי\"ד כבשים כולם עולות ושעיר א' לחטאת וניסוך המים שהי' בכל ז' ימי החג לא הי' עם כל ניסוך יין של המוסף זולת בתמיד של שחר כשהיו מנסכין רביעית ההין יין לעולת התמיד היו מנסכין ג' לוגין מים מן השלוח והי' כלי מיוחד למים וכלי מיוחד ליין ובזמן שזה יורד ומנסך זה יורד ומנסך ששיעורם שוה אלא שהנקב של מים הי' יותר דק מפני שהמים דקים יותר וב' נקבים היו עומדים בקרן מערבית דרומית זה לצד מערב וזה לצד מזרח מערבית של מים ומזרחית של יין ושניהם יורדין לשיתין:", + "ונחזור לענין היום אחר מוסף נהגו לומר כל ישראל יש להם חלק לעוה\"ב כדי לומר קדיש על ישראל וראוי הוא לכל בעל נפש שיאמר אין קדוש כה' וענין הקטורת ופטימתו דלא גרע שבת מכל ימי החול שאומרים אותו והוא ענין נאות לומר אותו ואין למנוע ואע\"פ שאמר אותו תוך הקרבנות טוב לאומרו אחר התפלה כי הוא המקשר הכל. ויאמר עלינו לשבח כאשר כתבנו למעלה יישהה מעט ויש שנהגו לומר אחר התפלה י\"ג עקרים שהוא פזמון יגדל אלהים חי וכו' בנעימות קול והוא מנהג טוב ויפה ועולה לד' ענינים לקבל עליהם האמנת הי\"ג עקרים גם לומר אותם בשמחה לכבוד היום הקדוש והוא מכלל העונג:", + "ויתעכב מעט להיות מן האחרונים ויפטר לשלום כעבד הנפטר מלפני רבו באימה בנחת ביראה:" + ], + "Order of Daytime Meal": [ + "ויצא ולא במרוצה כמו שכתבנו למעלה וקודם שילך לביתו אם יש איזה חולה לבקר או איזה אבל לנחם או איזה חתן לשמח ילך אליהם אחרי צאתו ונהגו בזה ביום שבת יותר מבימי החול לשני ענינים הא' מפני שאינו עסוק בשום מלאכה וענין שיתבטל מן המצוה מפני כן. הב' מפני שהוא מכובד היום משאר הימים ויש לו מלבושים נקיים ונפש יתירה והוא ראוי להתכבד והלה יש לו נחת רוח עמו ועוד שבסבת כבוד השבת והדרתו הוא סיוע לו לנחם ולשמח והוה ליה כאלו אחר עמו וטובים השנים מן האחד וכשהולך על הדרך הזה לא יעבור על המצות והמצוה אשר קרובה אליו יעשה אותה בתחלה כי הקרוב קרוב קודם והעני קודם להעשיר כי הוא צריך מנחמים רבים או שמחה יתירה וזה ודאי מנוחה ושמחה מצד עצמו צריך כל אדם לשקול כל הענינים במאזני שכלו וכפי אשר יעלה השכל יעשה כדי שיהיו מעשיו מכוונים אל האמת והצדק שיהיו כולם לש\"ש ואם הי' הולך בדרך מצוה ופגע בדרך במצוה אחרת לא יבטל זה מפני זה אלא א\"כ לזה מכבדים רבים ואוהבי עשיר רבים וזה מעט הכבוד והשמחה שאז ראוי לו להניח זו מפני זו ולשמח ולכבד את העני ואת האביון כי מלוה ה' חונן דל וגמולו ישלם כי נפשם מרה להם וצריך שישכחו רישם ועמלם לא יזכרו ועד\"ז יתנהג אדם בכל ענינים לש\"ש ולא יחניף לשום אדם ולא יחוש לשום דבר כי שומר מצוה לא ידע דבר רע ולא יתעכב באלו הענינים עד שיעבור שעת האוכל ולא יבטל מצות עונג שבת ואע\"פ שמנהגו בחול לאחר ראוי להקדים ביום השבת אם יש לו תאוה לאכול וגם לתת מקום לסעודה ג' שיוכל לקיים אותה כראוי ויכין שלחנו כפי השגת ידו מכל טוב שיש לו וכפי הברכה אשר ברכו ה' אלהיו ויאכל בשמחה ובטוב לבב וישמח את כל המסובין וירחיק מעליו ומעליהם כל יגון ואנחה ואם נתעורר איזה קטטה בבית ישקיט אותה תיכף ויקרא להם לשלום וידבר להם דברי רצוי ופיוס אף אם הוא עלוב יעשה לכבוד היום ולכבד מי שצוה לקרותו ענג וזה ישים מגמתו ולא יחטא:", + "ויזכור את העני לתת לו חלק משמחתו וממה שהטיב עמו כמו שביארנו ויאריך על שולחנו מעט משום כבוד שבת וידבר ד\"ת על שלחנו יותר ממה שדרכו בחול משום כבוד האורח הבא אליו כל א' כפי כחו ואם אין עמו אחר שיכול לדבר עמו יאמר איזה דין או ענין של תורה לאשתו או לבניו ובני ביתו. ואח\"כ יטול ידיו ויברך על מזונו בכוס של יין ואפי' ביחיד ואף אם אינו כן דרכו בחול כמו שביארנו לכבוד היום ואם לא הי' לו יין בשולחן והוא לא שתה אינו חייב לחזר אחר יין לברכה אחר שהוא יחיד אבל אם היו שלש יש מי שאומר שצריך לבקש לו יין לברך שברכת המזון טעונה כוס וכן ראוי שקודם שיאכל יזמין יין לקדוש ויין לברכת המזון ואם לא מצא אלא כוס א' יקדש עליו ולא יחוש לבהמ\"ז ואם הכוס מרווח שיוכל ליקח ממנו כדי גמיעה ולהניח השאר לבהמ\"ז יפה לו לעשות. וכן יש לו לעשות למי שאין לו יין בשופע לקדוש ולהבדלה יקדש על כוס מלא ויקח ממנו כדי גמיעה ויבדיל על השאר ואם היין בצמצום יקדש בפת ויניח הכוס להבדלה כי א\"א לו להבדיל בפת: ואחר שבירך בהמ\"ז ישתה שיעורו רביעית או רובו ויברך עליו על הגפן וישב ללמוד במקומו או במקום קביעותו בין עם יחיד בין עם רבים בין לבדו כדי ללכת מחיל אל חיל כי האכילה בשבת מצות עשה ואם אחר שהתחיל בלמוד חטפתו שינה וצער לו אם לא יישן טוב לו להטות עצמו כדי לישן לנוח ראשו ואבריו הוא מכלל ענג שבת אבל לא ירבה בשינה כדי שיניח מקום לעסוק בתורה כי לא ניתנה שבת כ\"א לעסוק בה בתורה שאין לו מי שיעכב על ידו ואין לו טרדה ולא מחשבה בשום עסק ולא בשום מלאכה בעולם ולכן ראוי לבעל נפש שישתדל בהוצאות יום השבת שלא יוציא אותו בדברי חול בשחוק והתול וטיול אלא יקבע עצמו במקום א' כמסמר תקוע ויקח ס\"ת בידו כל א' כפי השגתו והכנתו ויעסוק בו כל היום עד שיגיע זמן המנחה. וכל שאינו חושש על הוצאת היום ומוציא אותו בשיחה בטלה או דברים של חול עונשו גדול במאד מאד כי פוגם קדושת היום למטה גם פוגם למעלה למקום הרמוז לשבת ומראה במעשיו הרעים שאין לו חלק באלהי ישראל וכן אמרו בס' הזוהר פ' ויקהל דף ר\"ה ז\"ל ומאן דאשתדל במילין אחרנין ובמילין דעלמא דא איהו ב\"נ דקא מחלל שבתא ולית ליה חולקא בעמא דישראל ותרין מלאכין ממנן על דא ביומא דשבתא ואינון שוו ידיהון על רישיה ואמרי ווי לפלניא דלית ליה חולקא בקוב\"ה ועל דא בעי לאשתדלא בצלותא ובשירין ובתושבחן דמאריהון ולאשתדלא באורייתא עכ\"ל הנה בפי' כי בר ישראל שאינו מדקדק על הוצאת יום השבת בדברי מצוה וקדושה אין לו חלק עם ישראל הקדושים ולא עם קב\"ה והוא נזוף ומרוחק מן המלאכים הממונים על ככה לכן החרד את דבר ה' ימנע עצמו מכל דבר שהוא חול ואפי' לצורך עצמו וגופו לא ירבה בשיחה כי אם ישקול כל דבריו במספר במשקל כדי שלא יבא להכשל בשיחה בטלה ואם הוא מרביץ תורה ברבים ודורש להם חוקי אלהים ואת תורתו אשריו ואשרי חלקו כי הוא זוכה ומזכה ושכרו גדול כי אין לך כבוד יום השבת יותר מזה וכן שומע הדרשה שכרו גדול כי ברוב עם הדרת מלך והוא כבוד לתורה הקדושה וליום הקדוש וכל המחדש דבר חכמה ביום השבת אותה הנשמה מתעטרת מלמעלה בכמה עטרות והקב\"ה כביכול משתעשע בה ונושק אותה ומברכה ברכה שלימה וכן אמר בזוהר על פ' בורא שמים חדשים וארץ חדשה כי כל המחדש דבר ביום השבת אותו דבר מעלין אותו לפני הקב\"ה ובאותם הדברים נבראים שמים חדשים וארץ חדשה והענין הוא ע\"פ הפשט דכיון שאין העולם מתקיים אלא מצד עסק התורה כמ\"ש אם לא בריתי יומם לילה וגו' כשם שכל מי שאינו עוסק בתורה מחריב העולם כך כל העוסק בה מחדש אותה בעבורו שמתקיים יותר המחדש חידושים ביום השבת מוסף ע\"ז דלא מיבעיא שמקיימין אות' במה שהם אלא שמחדשין אותה מחדש ומיפין אותה בעבורו וכביכול נעשה שותף להקב\"ה במעשה בראשית ואשריו ואשרי חלקו ועם היות שבכל יום וגו' עושה רושם העוסק בתורה המחדש דבר ביום השבת יותר ויותר מפני שהוא יום מיוחד בקדושה ומצא מין את מינו משא\"כ בימי החול וכל הרואה כת לצים או ליצנים עוסקים כל יום השבת בהבל ובבהלה בהבלי העולם ובסיפורים והגדות ממה שהי' וממה שעבר והגדות ממאורעות אשר לא יועילו ולא יצילו ראוי להוכיחם ע\"ז בדברים טובים ובדברים נכוחים ולהגיד להם איך מחללי' את כבוד יום השבת בכך ומה תועלת להם לספר דברים אשר אין בהם תועלת ולהניח דברי אלהים חיים תורה קדושה אשר היא עץ חיים למחזיקים בה ויותר טוב הוא להם ללכת לעסוק בתורה לקרוא הקורא ולשנות השונה ומי שאינו לא מן דין ולא מן דין ילך לשמוע אל הדורש או אל מקום הלמוד וצדקה יחשב לו בשמוע את דבר ה' ואם לא יקבלו ממנו בנחת ידבר אתם קשות על הענין ויגדיל להם חומר האיסור ויודיעם שכל בר ישראל העושה כך אין לו חלק עם ישראל ועם הקב\"ה ואם באלה לא ישמעו לו יבדל מהם וממקום מושבם לסור מתוך האנשים הרשעים ולא יספה בחטאתם כי רעתם רבה וחטאתם כבדה מאד: וכשהולך האדם אל בית הנועד לשמוע אל הדורש צריך שיטה אזנו לכל הדברים אשר יוציא החכם מפיו כדי שידע אותם על מתכונתם ויעשה אותם כאשר יגיעו לידו ויחשב לו להולך ולומד ועושה ויבין דבר מתוך דבר כי זהו עיקר האדם שישקול הדברים כולם בעין שכלו וישקול אותם במאזני צדק שיקיף הדברים זה אצל זה ובענין זה יתרחק כמה ענינים מעצמו ומדעתו ויהי' לו זכות כפול:", + "וצריך ליזהר הרבה במאד מאד משיחה בטלה ולא יחלל את התורה והמצוה וכבוד יום הקדוש וכבוד השכינה שהיא מצויה שם וה\"ז בכלל דבר ה' בזה כיון שאינו חפץ לשמוע הדרשה ועונשו גדול במאד מאד חוטא ומחטיא את המדברים עמו וחטאתם תלוי בו וצריך תשובה גדולה על ככה ואולי יתכפר לו:" + ], + "Order of Shabbat Mincha": [ + "בהגיע שעת מנחה ילך בזריזות לבית הכנסת להתפלל עם הציבור ברוב עם הדרת מלך ומשום הדרת התורה שצריכין להוציא ספר תורה ואין כבוד להוציא בעם מעט כמו שהוא בעם מרובה ומלבד כבוד התורה עצמה חיוב האנשים לשמוע אותה אחר שנתקן תקנה זו להוציא ס\"ת ברבים לשמוע ד\"ת אין שום אדם רשאי להפטר ממנה בין גדול בין קטן כי ה' הוא היודע מי הוא הקטן ומי הוא הגדול:", + "ויאמר סדרא דקדושא דובא לציון והטעם שאומרים אותה במנחה ולא בתפלת שחרית הוא מפני שכיון שבתפלת שחרית ניתוסף בו תפלת מוסף הרי יש בו תוספת קדושה מעולה שהיא כתר יתנו לך וכו' והניחו מקום לתפלת המנחה שיהי' לה תוספת קדושה ותקנו לומר בה ובא לציון וכן בימים טובים מטעם זה וא\"ת בר\"ח ג\"כ שיש תוספת קדושת מוסף למה לא תקנו קדושה במנחה. אינו דומה זה לזה דקדושת שבתות ויו\"ט יש להם יתרון ותוספת מעלה על ר\"ח הרבה ועל כן ראוי למנוע הקדושה מתפלת שחרית ולאומרה בתפלת מנחה ובהיות שאין העם עסוקים במלאכה וכולם באים לב\"ה אין גרעון בזה שאם לא יאמרו אותה בשחרית יאמרו אותה בין הערבים ויש כבוד ליום בזה אבל בר\"ח שאין נמנעים העם ממלאכה והלואי שיתקבצו העם לתפלת שחרית ומוסף כ\"ש שלא יתקבצו למנחה ואם ימנעו מלומר אותה בבקר הרי הפסידו שלא אמרו אותה ולא הועילו כלום שלא יתקבצו לערב לכן הניחו הדבר כמו שהי' וא\"ת יאמרו אותה בבקר ובערב ולא יפסידו דבר א\"כ נמצא כבוד ר\"ח גדול משבת וי\"ט ועוד שאין ראוי לומר אותה אלא פעם א' ביום ואפי' ביוה\"כ שאנו מתפללין תפלת נעילה יש מקומות שאין אומרים אלא אשרי וקדיש ואין אומרים סדרא דקדושה אחר שאמרו אותה בתפלת המנחה ויש ענינים בה ליחיד ולצבור כל דבר שהוא תרגום היחיד אומר אותו וכל שהוא לה\"ק שליח צבור אומרו וסימנך ב' מקרא וא' תרגום והיחיד האומר אותה צריך שיאמר הפסוקים שהם בלה\"ק בנגון כקורא הפסוק עצמו:", + "ויוציאו ס\"ת ויקראו בו ג' אנשים מפ' השבוע הבאה ואע\"פ שהשבוע לא באה עדיין תקנו לקרות בפ' הבאה כדי להקדים ולהודיע לעם ענין הפרשה ויעסוק כל א' בה כפי דרכו ואחר חזרת ס\"ת למקומו יתפללו תפלת מנחה ויאמר אתה אחד וכו' וכבר פירשתי למעלה ענינו ויחזור ש\"צ התפלה ואח\"כ יאמר צדקתך ג\"פ בג' פסוקים. הא' צדקתך כהררי אל וכו' והב' וצדקתך אלהים עד מרום וכו' והג' צדקתך צדק לעולם ואלו ג' פסוקים הם כענין צדוק הדן בלשון נקי על שמתו ג' ראשי ישראל בשעת מנחה בשבת והעיקר שנתקן על פטירת מרע\"ה. הא' צדקתך כהררי אל רמז על יוסף הע\"ה שהי' זכותו גדול והפליג צדקתו כהררי אל עם אחיו ועם כל בית אביו כדכתיב ויכלכל יוסף וכו' ופטירתו מן העולם עשה רושם לכל בית ישראל לכן אנו מצדיקים עלינו את הדין ואומרים צדקתך כהררי אל כלומר צדקת צדוק תמימות דרכיך עם כל בני העולם אפי' עם האנשים אשר הם בעיני העולם כהררי אל עכ\"ז אתה מבקש מהם משפטיך כמו הקטן שבאנשים שאין אתה נושא פנים וצדיק וישר אתה אל אמונה ואין עול וענין תהום רבה כמו השפלה גדולה השפל שבאנשים. אדם ובהמה תושיע ה'. כלו' כמו שלענין הדין אין אתה נושא פנים בענין כך לענין התשועה אתה משוה את כולם כא' גדול עם קטן וזהו אדם שהוא החשוב עם הבהמה שהיא קטן הערך תושיע ה'. הפסוק הב' על מרע\"ה והוא צדקתך אלהים עד מרום כלו' צדקת דיניך ומשפטיך היום אפי' עם גדול הבריות אשר עלה לפניך מרום וישב שם מ' יום לומד בתורה ובזה הענין גדולה עשית להכיר אלהותך שכל העולם יאמרו אלהים מי כמוך. כי כל העולם כאין נגדך כגדול כקטן אתה משוה אותם ואין אתה נושא פנים ובכן ייראוך הכל ויאמרו אין קדוש כה' ומפני שפטירת מרע\"ה עשה רושם לכל ישראל אנו מצדיקין עלינו את הדין. הג' על דהע\"ה אנו אומרים צדקתך צדק לעולם ותורתך אמת. להיות שדהע\"ה עשה משפט וצדקה לכל עמו אנו אומרים להקב\"ה צדקתך כלומר צדוק משפטיך הוא כולל לכל אפי' עם מי שהוא צדק לעולם כדהע\"ה שהי' עושה צדקה ומשפט עם הכל ותורתך אמת. כלו' מה שכתוב בתורתך אמת כי אתה תמים בדרכיך ואין אתה נושא פנים. ואם אדם הטיב דרכיו בעה\"ז אתה משלם לו לעה\"ב אבל לא אתה עובר זה מפני זה וזה שנכתב בתורה הצור תמים פעלו כי כל דרכיו משפט וגו'. אל אמונ' לשלם לכל א' מעשהו ואין עול כלו' אינו מנכה העול מפני המעשה הטוב אלא שישתלם מן האדם מזה ומשלם לו שכרו משלם שאין רצונו לעשות עול ולנכות לו שכרו ומשום ששלשתן אלו עשו רושם בפטירתן כאשר זכרנו ראוי לכל ישראל להעלות אותם על לב בשעה הזאת ולהצדיק דין שמים עלינו. וראוי לבעל נפש להאנח עליהם בשעה הזאת ואע\"פ שהוא שבת שקשה סילוקן של צדיקים לפני הקב\"ה מאד וכה\"א יקר בעיני ה' המותה לחסידיו ולא לחנם תקנו לומר אלו הג' פ' על צדוק הדין אלא כדי להראות צער ואנחה כל א' בעצמו וראיה לדבר שבימים שהם של שמחה תקנו שלא לומר אותם כדי שלא להצטער בענין:", + "גם אחז\"ל שאין לקבוע ללמוד אחר תפלת מנחה בשבת משום חכם שמת מבטלין בית מדרשו וכ\"ש אב החכמה אב הנבואה מרע\"ה שמת שראוי להתאנח על ככה ואפי' בשבת אלא שלא יראה הענין לבני ביתו אלא בינו לבין עצמו:", + "ויש מי שאוסר לקבוע סעודה אחר המנחה בשבת מטעם זה אלא שלא נהגו כן מפני כבוד השבת והחכם עיניו בראשו שאע\"פ שיקבע סעודה אחר המנחה שיהיה לבו נכנע וימנע מעט מאכילתו מפני זה:" + ], + "Order of Seudah Shlishit": [ + "וכשיוצא מב\"ה ילך לביתו ויסדר שולחנו לאכול סעודה ג' וזמנה היא אחר תפלת המנחה כי תקנו שלש סעודות אחר שלש תפלות. סעודת ליל שבת אחר תפלת ערבית וסעודת הבקר אחר תפלת שחרית. וסעודת הערב אחר תפלת מנחה. וכבר הפליגו חכמינו ז\"ל בשכר המקיים ג' סעודות בשבת שניצול משלשה פורעניות מחבלי משיח וממלחמת גוג ומגוג ומדינה של גיהנם והביא פסוק ראיה לכל א' וא' ומענין ג' הצלות גדולות אלו אשר הבטיחו למקיים שלש סעודות בשבת בהיות דבר תלוי באכילת הגוף ובהנאתו ידין ק\"ו למקיים הג' תפלות כראוי ולכוין בם בכל א' כאשר ביארנו לג' שבתות שבת בראשית שבת מתן תורה ושבת העתיד להיות שיהי' ה' א' ושמו א' וכ\"ש למי שעוסק בתורה יום שבת ובדברי שבח ותפלה ומענג את נפשו העגומה אשר היא עגומה ממלאכת ששת ימי המעשה ושבת מיקר אותה ומענגה בד\"ת ושיר ושבחה ודאי שכרו יהי' גדול בעה\"ז ובבא פירות בעה\"ז והקרן קיימת לו לעה\"ב עם היות כי סוד הג' סעודות פנימיות גדול במאד מאד וצריך כל אדם להשתדל עליהם ולעשות תבשיל מיוחד מתוקן ומתובל לכאו\"א להיות לו שמחה ועונג ביחוד בפני עצמו ואין לעשות סעודה דרך עראי מצות אנשים מלומדה לאחיזת עינים אוכלים פירות או ירקות או כזית להנצל מן העונש ולצאת מן החיוב לגמור המצוה כי לא די בזה אלא צריך לתקן מאכל ומשתה מיוחד לסעודה הזאת ולסדר שולחנו כראוי כאשר עשה בסעודת הבקר דמה גרעה זאת מזאת ואדרבה סעודת הערב יש לה מעלה רמה משאר הסעודות וצריך לנהוג בה עונג ושמחה ומנוחה ולהאריך בה מעט לכבוד השבת ולא יאמר אדם איך אשב לאכול לקבע ואני שבע מסעודת הבקר עד אשר אני קץ במאכל ובמשתה ואיני יכול לאכול דבר היא הנותנת לתת לו תלונ' ותערומת על אשר לא כלכל דבריו במשפט ומלא בטנו כחמורים עד אשר לא הניח מקום לקיים מצות והחכם עיניו בראשו כשיושב לאכול בבקר אע\"ג שיאכל וישתה כראוי אין הכוונה למלאות בטנו כי לא מנוחה וענג יקרא לזאת אלא אבוד המאכל והגוף גם הפסד לנפש שלא יוכל לעמוד על עמדו מרוב שביעתו כדי לעסוק בתורה ובמצות כאשר ביארנו אבל הענין הוא שיאכל וישתה בשמחה ובטוב לבב מאכל טוב ויפה מוטעם ומתוקן קל העיכול מעט הכמות ורב האיכות. ובלבד שלא ימלא כרסו וישתה ב' ג' כוסות של יין לשמח את לבו הכל לפי מה שהוא אדם ויקום מתוך שמחת אכילתו לקבוע למודו או יישן מעט לנוח ראשו ואבריו ואח\"כ ישב ללמוד נושא ונתן בעומקה של הלכה כפי השגתו והכנת שכלו עד שיגיע זמן המנחה ויתפלל תפלתו כראוי ויפטר לשלום ויתקן מאכל שולחנו לאכול סעודה ג' ויאכל אותה בשמחה ובטוב לבב לקיים וקראת לשבת ענג וימשוך בה זמן הראוי לו וידבר ד\"ת מתוך השולחן כאשר כתבנו ויברך על מזונו בכוס של יין ויפטר לשלום ללמודו או לבהכ\"נ לסדר שירות וזמירו' לנורא תהלות ית' וית' הכל לפי המקום ולפי הזמן. ויש מי שמקדש על היין בסעודה ג' ומנהגא הוי ואין לבטלו אבל לא שיחוייב לנהוג המנהג הזה כי אחר שכבר קדשנו על היין בסעודת שחרית די לנו בזה לכל היום כי פעם ביום ופעם בלילה מספיק. וצריך להתחיל אותה מבעוד יום כדי שיוכל לאכול בנחת ובמנוחה ולא שישהה עצמו עד סמוך לשקיעת החמה ואז יסדר השולחן במהירות ובבהלה לאכול כזית פת או פירות או מה שיהי' בחפזון ובמרוצה כי אין זה כבוד השבת יום קדוש ונורא לתקן מאכלו ומשתיו בדרך זה הקריבהו נא לפחתך הירצך או הישא פניך ואם היה בא לאדם אורח לא מבעיא אם הוא חשוב ושר מן הגדולים אשר בארץ כי ודאי יתנהג עמו בכבוד גדול בכל ענינו בכל האפשר אלא אפי' אורח הדיוט מן ההדיוטים לא יעשה לו כן בדרך בהלה וחפזון ויותר טוב לו שלא לאכול וכ\"ז אינו אלא למתכוין לכך ומניח עצמו לכתחילה עד השעה דחוקה אבל מי שהוא זהיר בכך וקרה מקרה באונס שלא יכול לעשות את הראוי לו ודאי יעשה מצותו ואע\"פ שתהיה בחפזון ובמרוצה וצדקה תחשב לו ולא יבטל אותה לגמרי: ואין צריך להאריך בספור חיובה של סעודה ג' זו אבל מסך השכר הגדול שהבטיחו למקיים ג' סעודות משם נלמד גודל מעלתה ועונש המבטלה ותו לא מידי והחכם הדורש צריך שלא יאריך הרבה בדרשתו עד שלא ישאר זמן לג' סעודות כי אין מבטלין מצוה עוברת מפני ד\"ת ועוד שיכול להתחיל לדרוש מבעוד יום כדי שלא יתאחר ואפי' אם תמצא לומר שהתחיל מבעוד יום אין להמשיך הדרש יותר מדאי ולהתאחר אלא אדרבא ראוי להתרות בעם שילכו לסעודה ג': ולא יקלו בה כי היא מן כבוד שבת וכל המיקל בה ענשו רב וכל המקיים אותה שכרו גדול וא' אנשים וא' נשים חייבין בה:" + ], + "Order of Arvit on Motzei Shabbat": [ + "ואחר שאכל סעודה ג' אם עדיין נשאר זמן מן היום יחזור ללמודו כל אחד כפי השגתו עד שיגיע זמן ללכת לב\"ה וסמוך לשקיעת החמה ימהר ללכת לב\"ה כדרכו בחול ואצ\"ל בשבת שצריך ליקרא האלפא ביתא ושאר המזמורים ונהגו לקרוא אותה ליל מ\"ש מפני שכל ענינה תפלות ותחנונים להתחנן לפני האל ידריכהו לעבודתו ותהיה תורתו אומנותו ולא יצא מתחת ידו דבר שאינו מתוקן אלא כל מעשיו יהיו מכוונים אל האמת והצדק מפני שלמחר כל אחד ואחד יוצא למלאכת עבודתו לבקש את חפצו ואפשר שיבא לידי חטא ח\"ו על זה אנו מקדימין תפלה ומבקשים מאת אלהינו על זאת שישמור אותנו ויחשוך אותנו מחטוא לו ויורנו הדרך הטובה והישרה שנלך בה ויעביר עינינו מראות שוא וידבקנו ביראתו ובעשיית מצותיו כאשר כתוב בה באריכות וראוי היה לבאר אותה בכל דקדוקיה ופרטיה אלא שאין כאן מקומה אבל כל א' ישתדל לומר אותה כי יזכה בה לכמה דברים ולא יהיה מן המתאחרים לבא לב\"ה ולא יחוש בקריאת' כי אין ראוי לההביל בדברים אשר נהגו אותם הקדמונים זלה\"ה לומר אותם ויש בה תועלת לגוף ולנפש שכל אות מהם יש בה ח' פסוקים וכל אחד יש לה סגולה בפני עצמה להועיל לדבר מיוחד ואע\"פ שאין בעל הנס מכיר בנסו עכ\"ז לא ימלט שלא יועיל והבעל שכל עושה כל השתדלותו וכל הבא בידו והמקום ברחמיו יגמור בעדו כרוב חסדיו אבל הסכל ומי שאין לו לב להשכיל אומר מה יושיעני זה ומה יועיל זה מזה והכל דברי אלהים חיים ד\"ת ובז לדבר יחבל לו ולא על ענין זה בלבד אני אומר אלא על כל ענין וענין שתקנו רז\"ל או גאונים אחרונים לתועלת רבים או יחיד ישתדל האדם עליו לעשות כל מאמצי כחו ויכלתו לקיים אותו ענין בין מתפלות בין מתחנונים בין מכל דבר שיהיה ולא יתגדל בעיניו לומר אני תורתי אומנותי מה לי עם אלו הענינים כי לכל א' יש לו ענין וסגולה בפני עצמה מה שמועילה התפלה לא יועיל הלמוד ומה שיועיל הלימוד לא תועיל התפלה ושניהם כאחד טובים וצריך לאחוז מזה וגם מזה אל תנח ידך וכן הדין כשגוזרים תענית על איזה צרה שלא תבא על הציבור צריך כל אדם להיות נמנה עמהם ראשון לכל ענין בין להתאסף עמהם למקום הוועד בין להתענות עמהם בתענית שגזרו בין להתפלל עמהם בכל התפלות ולא יאמר החכם והדיין למה אבטל למודי להתענות ולהתפלל עמהם ות\"ת כנגד כולם יתפללו המה ואני על משמרתי אעמודה עוסק בלמודי וה' חפץ במעשי יותר ממעשיהם חלילה לבעל נפש שיאמר כדברים האלה כי לא כל העתים שוים הלמוד הוא טוב ויפה ואין למעלה ממנו והוא כנגד הכל אבל יש עתים וזמנים שצריך להתעצם בתפלה וזמן תורה לחוד וזמן תפלה לחוד כשח\"ו יש שום צרה לרבים צריך לבקש להם ישועה מאת הש\"י בתפלות ובתחנונים ויותר מוטל הדבר הזה לחכמים וליודעים לעתר ולרצות שיבקשו רחמים על עם ה' וכ\"ש לזקני העם ושופטיו שהם מגינים על הדור וצריכין הם להיות לפני העם לבקש מלפני ה' בתענית ובדמעה ברנה ותחנה עד שירחמו מן השמים ואין להם לעסוק בלמודם כ\"א לפקח על עסקי רבים ואין לך פקוח גדול מזה ואל יאמר להקטין עצמו מה אני מי חיי להתפלל על עצמי וכ\"ש על אחרים ובפרט על עם ה' כי זו אינה טענה ואין ראוי להמנע עצמו מפני כך כי לו הונח שהוא אינו חשוב להתפלל הן אל כביר לא ימאס וכיון שהוא משתתף עם הצבור עכ\"פ לא תשוב תפלתו ריקם ובודאי תעשה פירות. ולא עוד אלא שהוא יזכה לראות בנחמת צבור כדאמרו בגמרא מס' תענית פ\"א ת\"ר בזמן שישראל שרויין בצער ופיר' א' מהם באין ב' מלאכי השרת שמלוין לאדם ומניחין לו ידיהן על ראשו ואומרים פלוני זה שפי' מן הציבור אל יראה בנחמת צבור ומי לנו גדול ממרע\"ה דאמרו שם בגמ' שציער עצמו עם הצבור שנא' וידי משה כבדים ויקחו אבן וישימו תחתיו וכי לא היה לו למשה כר א' וכסת א' אלא כך אמר משה הואיל וישראל שרויין בצער אהיה עמהם בצער וכל המצער עצמו עם הצבור זוכה ורואה בנחמת צבור ע\"כ בגמ'. ומי לנו גדול מיחידו של עולם י\"ו דכתיב ביה עמו אנכי בצרה כביכול בכל צרתם כו' והוא אסור בזיקים ואמרו ז\"ל בכל מקום שגלו שכינה עמהם והאריכו בזה בספר הזוהר איש וביתו באו וכו' ומעתה אין מקום להתנצל לפטור עצמן מצערן של צבור בשום טענה ותואנה כלל. ותקנו לומר אלפא ביתא והט\"ו שירים במ\"ש מפני שכשהשבת יוצא יש מקום למקטרגי' לצאת ממקומם אשר נחבאו שם בנוקבא דתהומא רבא וכל או\"א יוצא לעשות מלאכתו אשר הופקד עליו וכמעט עתה הם נבראים כמו שאמרו בזוהר וע\"ז אנו מברכין בורא מאורי האש שכל דבר וענין נתקן לצורך העולם ואין שום דבר לבטלה וע\"כ יש רשות להם להזיק והוא זמן חזרת רשעים לגיהנם מן הטעם הזה ולזה מתחננים בתחינות ובתפלות לאל י\"ו יצילנו מהם וכיוצא בהם וישמרנו מכל רע ומכל צרה וצוקה ועל כן אין ראוי לאדם להמנע מלומר אות' ויאחרו בשירות ותשבחות עד הלילה ויתפלל תפלת ערבית כשאר ימי החול ויבדיל באתה חונן ואחר העמידה יאמר ש\"ץ קדיש עד לעילא ויאמר ויהי נועם יושב בסתר עליון וכו' ונתקן לומר מזמור זה משום שהוא נקרא שיר של פגעים והוא נאמר על כל דבר שהוא של פחד ואימת מקטרגין ומשום הטעם שזכרנו שבמוצאי שבת ניתן רשות למקטרגין לצאת ממקומם לעשות מלאכתן אנו מתפללים שיצילנו מהם לא יקטרגו עלינו ואל ישלטו בנו וכופלין פסוק של אורך ימים אשביעהו כדי להשלים התיבות והם קכ\"ט תיבות עם פסוק ויהי נועם וכפל פסוק אחרון ועולין כלי זיין עם הב' תיבות לומר שחשוב מזמור זה להגן בעת צרה מכל כלי זיין ולכן אומרים כששוכב אדם על מטתו ויש נוהגין לומר מיושב בסתר עליון עד כי אתה ה' מחסי והם ס' תיבות כמנין ס' גבורים שיש בפסוק הנה מטתו של שלמה וכלם אחוזי חרב וס' אותיות שיש בשלשה פסוקים| יברכך| יאר| ישא:", + "ואח\"כ יאמר סדרא דקדושא ונהגו לומר אותו בזמר כדי להתעכב בענין שיתאחרו מפני כך רשעים של גיהנם מלחזור לדינם ובזה מרחמים עליהם שאינם חוזרים עד שיגמרו כנסיה אחרון אחרון של ישראל לומר סדרא דקדושא וכל המתעכב משובח מפני זה ומתברך מפיהם של הרשעים ג\"כ ומה שנהגו לומר קדושא דובא לציון במ\"ש הוא מפני להתעכב על הענין שזכרנו:", + "עוד אפשר לתת טעם מפני שרשעים של גיהנם מצדיקין עליהם את הדין כמ\"ש וז\"ל על פסוק, עוברי בעמק הבכא מעין ישתיהו גם ברכות יעטה מורה כדאי' בשבת וענין הקדושה הוא קבלת עול מלכותו ויש באותו סדר פסוק והוא רחום שמתפללין לאל י\"ו שיכפר עון ולא ישחית וכן אנחנו מתפללים עליהם שיקל מעליהם עול הכבד ולא יעיר כל חמתו:", + "עוד אפשר לומר טעם אחר למה תקנו לומר סדר קדושה במ\"ש משום דכיון דצריכין אנו להבדיל בין קדש לחול משום קדושת שבת לחול אנו אומרים סדר קדושה להבדיל בין קדושת אלהינו ית' וית' לשאר קדושות משום שהוא מובדל ומופרש מג' עולמות עולם השפל עולם הגלגלים עולם המלאכים ומפני זה אנו אומרים ג' פעמים קדוש לכוין אל הענין הזה ומפני שקדושת שבת חמורה משאר קדושת י\"ט לא נתקן אלא אחר קדושת שבת לבד והוא טעם מספיק קצת בסברא נכונה ואע\"ג דמבדיל על הכוס במ\"ש צריך להבדיל בתפלה שבתחלה קבעוה בתפלה בברכת חונן הדעת שמתוך דעת האדם מבחין ומבדיל בין קודש לחול ובין טהור לטמא וראוי להניח התקנה הא' להבדיל בתפלה אע\"ג שתקנו אח\"כ להבדיל על הכוס משום שיש לנו תועלת בהבדלת התפלה שאם יעשה אדם איזה מלאכה במתכוין או שלא במתכוין קודם שיבדיל על הכוס לא יהיה בידו עון אשר חטא כיון שכבר הבדיל בתפלה הותר לו בדיעבד אם יעשה איזה מלאכה ונמצא משתכר בכך לפיכך הניחו התקנ' הא' במקומו אף כי עיקר ההבדלה היא לאומרה על הכוס:" + ], + "Order of Havdalah": [ + "ואין ראוי לאכול ולשתות ולעשות מלאכה קודם שיבדיל על הכוס שהוא קבוע בד' ברכות ובד' מיני הבדלות הברכה הא' היא על היין בפה\"ג ואין מבדילין אלא על היין ולא בפת ולא בשכר אם לא הוי חמר מדינה שכבר הורגלו כל אנשי מדינה בו וטעם למה קבעוה על היין משום דהוי מלתא דקביעותא להראות לנו צורך הענין וקביעתו וכן ארז\"ל ג' מנוחלי העה\"ב וא' מהם הוא המבדיל על היין במוצאי שבתות. הב' על הבשמים ואע\"ג דבשמים ומאור לא שייכי לכוס כי אפילו בלא כוס יכול לאומרן אפ\"ה כיון דאפשר לשלשל' על הכוס ולהדר הענין עבדינן ושפיר דמי. וענין הבשמים במ\"ש משום שצריכין אנו לדאוג מיציאת שבת מאותה נפש יתירה שהיתה בנו ונאבדה ממנו כמ\"ש רז\"ל וינפש וי אבדה נפש ובמה יודע דבר דאגתו ואנחתו בבקש דבר להשיב את נפשו והם הבשמים כי מי שנפשו קצרה ורוחו צרה מחזר אחריהם להשיבם אליו. ונהגו לחזור אחר הדס כמ\"ש בגמ' ב' בדי הדס להבדלה א' כנגד זכור וא' כנגד שמור ויש מן המדקדקי' שנוהגים בג' ולחזר אחר משולשים כיון שמצינו שנבחרו למצות הלולב ואם אפשר לחזר אחריהם עדיף טפי ונמצא נוטל זכות וכן יהיה כוונתו ויזמין אותם מע\"ש במקום מיוחד ליחדם להבדלה והזמנה מילתא היא וכן שמעתי מפי מקובל שראה בס' א' ישן וקדמון מאד על ענין ג' בדי הדס להבדלה משולשים וליחדם במקום א' והזהיר בזה זריז ונשכר אקרי ומי שא\"א לו בהכי לא הפסיד והכל לפי הכוונה. הג' ברכת מאורי האש וכבר הביאו בזוהר טעם למה נתקן ברכה זו במ\"ש וכבר זכרנו קצת ממנו למעלה משום שכשהשבת נכנס כל המקטרגין כל עושי רשעה נאספים ונחבאים בנוקבא דתהומא רבה ואחר יציאת השבת יוצאים כל א' למקום פקידתו אשר הופקד שם כי הכל נברא לצורך העולם והנהגתו מפני זה אנו מברכין לעת כזאת בורא מאורי האש והוא לרמוז על כחות הטומאה שהרי הם כמו שנבראו עתה: עוד אפשר לתת טעם קרוב לזה והוא על חזרת רשעים לגיהנם ומאורי האש הם כחות הדין המיסרין את הרשעים והוא כמו צדוק הדין שכל פעולותיו ית' וית' צדק ואמת גם בענין הבטת הצפרנים פרשו בזוהר על הענין הנזכר שהם כחות הדין והקליפות שהם מבחוץ שהם מאורי האש שזכרנו ולכן אין להביט מצד פנים אלא מצד אחורים לבד ונהגו לכוף האגודל תחת האצבעות מבפנים וכופפים ראשי האצבעות למטה והכל משום שלא יתגלה פנימיות האצבעות משום הענין הנז' והמשכיל יבין. ולענין הפשט ענין המאור הוא לברך לאלהינו ית' וית' על האור אשר ברא לתועלת האדם ולהנאתו והנה כל השבת לא הותר לנו לנגוע באור לא להבעיר ולא לכבות ועתה אנו רואים בעצמנו הנאת האור כמה היא גדולה ומביטים אנו להבחין ממה שלפנינו להכיר ולהבדיל בהנאת האור בין הבשר ובין הצפרנים וכן אמרו אין מברכין על הנר עד שיאותו לאורו ובהיות שהאש נברא במוצ\"ש כשחז\"ל אנו מברכין בורא מאורי האש ומברכין בין על אור ששבת בין על אור שלא שבת ואפי' על האור היוצא מן העצים ומן האבנים משא\"כ במוצאי יוה\"כ מן הטעם הנזכר: הברכה הד' היא ההבדלה עצמה והיא המבדיל בין קדש לחול ויש בה ד' מיני הבדלות בין קדש לחול בין אור לחשך בין ישראל וכו' בין יום השביעי לששת ימי המעשה וכולם ענין גדול בענין האמונה:", + "ההבדלה הא' בין קדש לחול וכן הוא אומר להבדיל בין קדש לחול והוא שצריך האדם שלא יערב הענינים והאמונות אלא יבדיל בין זה לזה וידע ויכיר שאלהינו י\"ו ברא בעולמו דבר והפכו ברא קדש וברא גם חול ברא טמא וברא טהור כי גם את זה לעומת זה עשה האלהים י\"ו והכל הי' לצורך העולם ולתיקונו ועם היות שהכל צורך העולם אין הענינים שוים ודומה זה לזה חלילה וכה\"א מי יתן טהור מטמא לא אחד והאדם צריך שלא יכשל בזה ח\"ו אלא שיבדיל ויפריש בין הקדש ובין החול כהבדל האור מן החשך וכן בין הטמא ובין הטהור והוא מצות עשה רבה וגדולה אשר היא פנת יקרת משרשי התורה ועקריה והמערב זה לזה ואינו מדקדק עונשו רב ומחריב את העולמות וקוצץ בנטיעות וזו היא ההבדלה הראשונה שאנו מזכירין:", + "הב' היא להבדיל בין אור לחושך והיא קרובה לא' וכן הוא אומר ויבדל אלהים בין וכו'. וצריך שידע האדם כי שמירת התורה והעסק בה בקיום מצותיה נקרא אור וכן הוא אומר כי נר מצוה ותורה אור וכה\"א וארח צדיקים כאור וכו' משום שהם משתדלים בעסק התורה והמצות וקיומם אבל דרך רשעים והוא עשיית העבירות וביטול הדת וחוקיה הרי היא באפלה וכן ורשעים בחשך ידמו וצריך האדם להבדיל בשכלו הזך בין זה לזה ולבחור הטוב ולמאוס ברע כמו שכתוב ובחרת בחיים ועד\"ז השכר והוא הטוב הצפון לצדיקים נקרא אור כמ\"ש וירא אלהים את האור כי טוב ראה את האור שהוא טוב ונגנז לצדיקים לעה\"ב וכן הוא אומר בית יעקב לכו ונלכה באור ה' והוא רומז לב' ענינים לכו באור ה' והוא עסק התורה והמצות ולכו באור ה' שנזכה לעה\"ב שכלו אור והפך מזה הגיהנם נקרא חשך וצלמות שנא' גם כי אלך בגיא צלמות לא אירא רע:", + "ההבדלה הג' בין ישראל לעמים והוא שצריך האדם שיכיר שלמותו שהוא מעם סגולה להאל ית' וית' כמ\"ש והייתם לי סגולה מכל העמים והשי\"ת חשק בנו מכל ע' לשון ולא יאמר האדם במיעוט שכלו והשגתו מקרה א' לצדיק ולרשע לטוב ולחוטא לישראל ולא\"ה כמות זה כן מות זה והוא ענין קרוב לשאר ההבדלות שלא יערב זה בזה ויכיר וידע באמיתות ובנאמנות שלמה שאין חלקו עם הישראל כלל ועיקר ויתרון זה מזה כיתרון האור מן החשך נשמתו של ישראל חלק אלוה ממעל והוא נקרא בן בכור למב\"ה כללות האומה כמ\"ש בני בכורי ישראל וכל א' בפני עצמו נקרא בן שנא' בנים אתם לה' אלהיכם ול\"מ הצדיקים אלא אפילו הפושעים והמורדים כמ\"ש שובו בנים שובבים ואם נגזר עליהם מיתה סופם שיתחדשו לטוב ויחליפו כח כמ\"ש וקוי ה' יחליפו כח אבל מכחישי התורה נשמת' מכח הזוהמא ומסטרא אחרא והם נקראים זרים זדים ועושי רשעה ותקותם מפח נפש ועליהם נא' אחרית גוים מדבר ציה וערבה מתים בל יחיו רפאים בל יקומו למעצבה ישכבון: ובענין ההבדלה הזאת יבא האדם להכיר את בוראו ית' וית' ולעבוד עבודתו מלב ומנפש כאשר ראוי לו בכן לאביו שחייב בכבודו ועוד משום תועלת וההנאה המגיע אליו:", + "ההבדלה הד' בין יום השביעי וכו' הוא ענין שצריך האדם להאמין אמונה שלמה בחדוש העולם ושהוא ית' וית' ברא את עולמו בששת ימי המעשה וביום השביעי שבת וינפש ויש הבדל גדול ביניהם כהבדל האור מן החשך ובזה יכיר האדם וידע סוד מעלת השבת וישמור אותו כראוי ויזכה לנועם ה' ולבקר בהיכלו והוא ענין קרוב להבדלות האחרות למי שידע והשכיל ועמד בסוד ה': והנה ד' ברכות אלו צריך לאמרם בכוונה גדולה ולכוין בענין ההבדלות כאשר כתבנו ולהאמין בהם אמונה שלמה כי זה כל האדם:", + "וקודם שאומרים ההבדלה נהגו לומר אליהו הנביא שלשה פעמים והטעם דאיתא בגמרא עירובין אין ב\"ד בא לא בע\"ש ולא בערבי י\"ט משום שלא להטריח את הבריות שכולם עסוקים בצרכי שבת ובצרכי י\"ט ואצ\"ל בשבתות עצמן ובי\"ט שכל העם בנחת ואין לבלבל אותם אבל אחר שעבר השבת הרי הוא זמן שיבא ומזכירין אנו אליהו שהוא המבשר שיבא יום א' קודם בן דוד ואנו מתפללים לאלהינו י\"ו שישלח אותו במהרה לפדות אותנו מן הגלות הזה עם מב\"ד וא\"ת למה אין אנו מזכירין אותו במוצאי י\"ט אחר שהוא זמן שיבא דאינו צריך להזכירו כל ימי השבוע אחר שהזכרנו אותו בתחלת השבוע ומתפללין עליו שיבא לכל אותו שבוע ולכן א\"צ להזכיר כ\"א פעם א' בשבוע בתחלת השבוע וראוי לאומרו על הכוס שבזכות המצות יזכה אותנו אלהינו וישלח לנו אליהו ומשיחנו ומזכירין אותו ג\"פ להראות כי מצרת לבבנו אנו קוראים אותו פעם אחר פעם שבא יבא ולא יאחר: עוד אפשר לומר שאנו משלשין קריאתו לזכור זכות אבותינו הג' אי\"ו ויש מי שמסדר קריאתו על סדר אלפ\"א ביתא והיא זאת. איש אשר קנא לשם האל. והוא שאמר קנא קנאתי כו' בזמן אחאב. וגם לאומר פינחס זה אליהו שקנא במעשה זמרי דכתיב אשר קנא לאלהיו. איש בושר שלום על יד יקותיאל. הוא מה שנא' לו ע\"י משה ששמו יקותיאל ונתבשר הנני נותן לו את בריתי שלום. איש גש ויכפר על בנ\"י. והוא מעשה זמרי שנא' בו ויכפר על בנ\"י שנעצרה המגפה ע\"י דכתיב ויעמוד פינחס ויפלל ותעצר המגפה: עוד אפשר לומר שנא' על אשר עשה בגלגל כמו שנא' ויהי כעלות המנחה ויגש אליהו וכו' ובאותה הגשה כפר על בנ\"י שחזרו לעבודת האל ומשכו ידיהם מן הע\"ז (א\"ה א\"ה א\"ה בי\"א ע\"מ ב\"ד). איש דורות י\"ב ראו עיניו יען האריך ימים הרבה והוא הי' פנחס בן אלעזר שראה בכבוד י\"ב שבטים במדבר וד' דגלים. איש הנקרא בעל שער בסימניו. זה בענין אחזיה בן אחאב כששלח לדרוש בבעל זבוב אלהי עקרון וחזרו לו המלאכים ואמרו לו איש עלה לקראתנו ודבר לנו המבלי אין אלהים בישראל וכו' אמר להם מה משפט האיש אמרו לו איש בעל שער ואזור עור אזור במתניו וכו'. איש זעף על עובדי חמנים. הם עובדי החמה לשם ע\"ז והם אחאב וחבריו שלא הניח תל בכל ארץ ישראל שלא נתן עליו ע\"ז ועכ\"ז אמר שלא נמנע המטר ולא נתקיים דברי משה ואיך יתקיימו דברי יהושע תלמידו בענין יריחו אשר בנה חיאל בית האלי. וכשמוע הדברים האלה נתכעס וזעף וחש ונשבע ר\"ל מהר והוציא שבועה מפיו חי ה' אלהי ישראל וכו' אם יהיה השנים האלה טל ומטר וכו'. ואע\"פ שאני תלמיד מתלמידיו נראה דבר מי יקום וכן היה שנעצר העולם ג' שנים כמו שנאמר ודבר ה' היה אל אליהו בשנה הג' לך הראה אל אחאב וגו'. והנה בענין הזה ג' בתים. זעף על עובדי חמנים חש ונשבע מהיות גשמי מעונים טל ומטר עצר ג' שנים א\"ה וכו'. ואע\"ג דטל לא מעצר הרי אמרו בגמ' טל דברכה לא ירד. איש יצא למצוא לנפשו נחת. כשנא' לו ופנית לך ונסתרת בנחל כרית ואומר ויעש כדבר ה' וישב בנחל כרית. כלכלוהו העורבים ולא מת לשחת. וכן הוא אומר והעורבים מביאים לו לחם ובשר וכו'. איש למענו נתברכו כד וצפחת. זה בענין האלמנה אשר היתה מקוששת עצים ושאל לה פת לחם ותאמר חי ה' אם יש לי מעוג כו' ויאמר אליה אל תיראי באי עשי כו' כי כה אמר ה' כד הקמח לא תכל' וצפחת השמן לא תחסר וכן היה. א\"ה כו'. איש מוסריו הקשיבו עם כמהים. זה הנוסח ראיתי והענין הוא על אותו שר חמשים וחמישיו הג' ששלח אחזיהו להביא את אליהו ויכרע על ברכיו ויתחנן תיקר נא נפשי ונפש חמשים אלה עבדיך בעיניך ויקם וירד אל המלך על אלה נאמר מוסריו לשון מוסר שלקחו מוסר מן הקודמים להם ונכנע לבבם והקשיבו דברי אליהו בהיותם כמהים ותמהים על אותו ענין. איש נענה באש משמי גבוהים. הוא הדבר אשר דברנו שירדה אש מן השמים ואכלה את שני שרי חמשים וחמשיהם. איש סחו אחריו ה' הוא האלהים. הוא בימי אחאב ושם נענה באש ואמרו ה' ה\"ה דכתיב וירא כל העם ויפלו על פניהם ויאמרו ה' הוא האלהים כו' א\"ה כו'. איש עתיד להשתלח משמי ערבות איש פקיד על כל בשורות טובות. וכה\"א הנה אנכי שולח לכם את א\"ה וכו' ואומר מה נאוו על ההרים רגלי מבשר ואו' ולירושלים מבשר אתן והוא אליהו שהוא בא יום א' קודם בא דוד כדאיתא בעירובין. פקיד על כל בשורות טובות. וכן איתא בגמרא בכמה מקומות אתא אליהו כו' שהוא מבשר טוב על כל דבר וענין ובפרט לצרכי רבים איש ציר נאמן להשיב לב בנים על אבות. הוא הדבר אשר דברנו שכן כתיב באותו פסוק והשיב לב אבות על בנים ולב בנים על אבותם אלא שכפל הענין במלות שונות להשלים החרוז. א\"ה כו'. איש קרא קנא קנאתי לשם האל בתפארה. הוא אשר נאמר בהר חורב מה לך פה אליהו ויאמר קנא קנאתי כו' ואמרו ז\"ל קנא במעשה זמרי קנאתי עתה כי עזבו בריתך כו'. איש רכב על סוסי אש בסערה. הוא דכתיב והנה רכב אש וסוסי אש ויפרידו בין שניהם ויעל אליהו בסערה השמימה. איש שלא טעם טעם מיתה וקבורה הוא אשר דברנו שלא מת כדרך שאר האנשים אלא שנלקח בגוף ונפש ונתלבש בסערה ויעל השמים. א\"ה כו'. איש תשבי על שמו נקרא. שנא' ויאמר אליהו התשבי מתושבי גלעד ובמקום אחר הוא אומר אליהו התשבי הוא הנה נתוסף שם תשבי על שמו המיוחד לו שהוא אליהו:", + "ואפשר לתת טעם לענין למה נקרא תשבי מלשון תושב שנתיישב בעה\"ז מכל אנשי דורו שכל העולם נקראים גרים משום שהם היום כאן ומחר בקבר וצל ימיהם על הארץ אבל אליהו יכולים לקרוא אותו תושב משום שנעשה תושב והתוספות פירשו הטעם בתענית פרק ז' שהיה מתושבי גלעד הקדומים בעיר ולא מן האספסוף כו'. והוא יחס ומעלה לו ולא טעם טעם מיתה וקבורה כשאר החיים והוא הטעם עצמו שאה\"כ מתושבי גלעד שאין שום אחד מן אחרים נקרא תושב כמו אליהו שנתיישב זמן רב וארוך מכולם. תצליחנו על ידו בתורה. לא אמר איש משום שכבר נגמר האלפא בית\"א ואינו אלא גמר ענין שאנו מתפללין לאל י\"ו שעל ידו תהיה הצלחת למוד תורתנו משום שבמגע ידו הכל מוצלח כמו שמצינו בכמה מקומות שרוח קדושתו תופיע הצלחה גדולה וזכירה עצומה תמצא ואין שכחה: וכן שמעתי שכל המזכיר שמו נ\"ב פעמים יצליח בלמודו והוא כמנין אליהו וכן יש מדקדקים שעושים כן ומזכירין שמו פעם אחר פעם נ\"ב פעמים במ\"ש. תשמיענו מפיו בשורה טובה במהרה. שהוא המבשר טוב בכל הענינים כאשר אמרנו ובפרט בענין הישועה שנא' עליו מבשר טוב משמיע ישועה. תוציאנו מאפילה לאורה. היא תפלה לאל י\"ו שיוציאנו למענו מאפלת גלותינו לאור ועכ\"פ יהיה ע\"י אליהו ז\"ל. א\"ה כו': אשרי מי שראה פניו בחלום. שודאי ראייתו הוא לטוב ולבשורה טובה. אשרי מי שנתן לו שלום והחזיר לו שלום. שמי שנתן לו שלום לאליהו והוא החזיר לו שלום וכיון שאליהו שליח ההשגחה מלמעלה הרי הוא כמו שנותן לו שלום מן השמים וכ\"ש אם אליהו נתן לו שלום תחלה שהיא מעלה גדולה ויתרה עד מאד. ה' יברך את עמו בשלום. הוא גמר הענין בשלום שאין לך כלי מחזיק ברכה אלא השלום והוא כולל כל הברכות. א\"ה כו'. ככתוב הנה אנכי שולח לכם וכו' מכאן ואילך כל אחד מוסיף כפי כחו. ונהגו השומעים לכפול א\"ה וכו' ואפשר שהטעם משום שהוא תפלה ותחנה לש\"י על ענין הישועה צריך שכולנו כא' נקרא בלב א' והלואי שיועיל לנו: עוד אפשר דכיון דהזכרת שם אליהו הוא ס\"ט והצלחה כאשר זכרנו ויש מדקדקין על ענין שמו לכן המבדיל אומר אותו ג\"פ השומע חוזר להזכירו ג\"פ ובין כך ובין כך ישלים המנין:", + "כשמברך בפה\"ג צריך שיהיה כוס היין בימינו וכן בכל שאר הדברים אשר מברך עליהם צריך שיהיה ביד ימינו ואחר שמברך בפה\"ג יחליף היין מן הימין לשמאל ויקח ההדס בימינו ויברך עליו בע\"ב ואח\"כ יתן אותו לשומעים להריח או יניח אותו לפניו ויברך במ\"ה ויראה הצפרנים עם אחורי הידים לנגד עיניו ואח\"כ יקבל הכוס אשר ביד שמאלו לימינו ויברך הבק\"ל וכו' וישתה שיעור רוב רביעית ויש נוהגין שהמבדיל שותה כל הכוס ואינו נותן ממנו לאנשי הבית שלא יבואו לידי הבדל והפרש ולא שמעתי בו טעם אלא שלא ראיתי נוהגין ככה לאחרי' ואולי יש איזה סוד בענין ומנהג של ישראל תורה היא והנוהג אינו מפסיד שכיון שהוא שותה מספיק לכולם: ואח\"כ נוהגין לקרוא פ' של ברכה כמו ויתן לך וגו' וכל המוסיף הרי זה משובח מפני שתחלת השבוע צריך להראות עניני טובה וברכה וסימנא מלתא היא:" + ], + "Order of Motzei Shabbat": [ + "ויש נוהגין לקרוא פטום הקטרת והוא ג\"כ סי' הצלחה והרוחה וסי' עושר כמו שמצינו במשנה חדשים לקטרת באו והפיסו ומי שהקטיר פעם א' לא הי' מקטיר פעם ב' משום שכולם יזכו לאותה הצלחה ויזכו לעושר והצלחה בקריאתו. ואחר שהשלים סדרו יאמר פזמון אחר והוא מענין ביאת משיחנו או מענין מבדיל בין קדש לחול והוא ענין שמחה ללוות את השבת וכן בכניסת שבת צריך ג\"כ פזמון של שמחה כדי לקבל אותה בשמחה כנ\"ל ואח\"כ יקרא הפרשה של השבוע הבאה והוא מנהג טוב ויפה לקרוא אותה ויקרא מעט נביאים וכתובים כי בהתחלת השבוע יפה לו להתחיל בג' אלה תורה נביאים וכתובים ומובטח לו שיצלח בלימודו כל השבוע גם במעשה ידיו כמ\"ש בגמ' כל העוסק בתורה נכסיו מצליחין והוא כתוב בתורה שנוי בנביאים משולש בכתובים ואם יעלה בידו לעשות מעט במשנה מעט בגמ' כמה יפה לו וכבר אמרנו למעלה דבכל יום צריך האדם להשתדל בכך לקרוא תנ\"כ ומשנה וגמ' כל א' כפי ערכו וכפי השגתו. ואח\"כ יעסוק במלאכתו ובעניניו וכן אני נוהג בעצמי בכל יום ויום והחכם עיניו בראשו לתקן כל עניניו כולם ולסדר אותם ע\"פ התורה והמצוה ולכלכל דבריו במשפט יותר ויותר ממה כתבתי וכל מנהג וענין שתופס בו אין ראוי לו לבטלו על שום דבר כי הוא עטרת תפארת על ראשו להגן עליו בעה\"ז ובעה\"ב ואם נהג עצמו במדה טובה ואח\"כ ביטל אותה ח\"ו הוא עומד עליו לשכים בעיניו ויותר טוב היה לו שלא לחזק בה כדי להרפות ממנה וכה\"א התרפית ביום צרה צר כחכה ואין יום צרה כדינה של גיהנם וכיום הדין הגדול אשר עתיד ליתן דין וחשבון וכשם שהוא רפה עצמו בעה\"ז כך מתרפה הכח ממנו בעת צרה וכל המחזיק בכל דבר וענין של קדושה בעה\"ז מחזיקים אותו לעה\"ב שלא יפול ביד מבקשי רעתו וכביכול מחזיק ביד הדיין עצמו ונותן לו כח לעשות כרצונו וכה\"א. או יחזק במעוזי יעשה שלום לי שלום יעשה לי וכפל הענין הוא לרמוז הב' עולמות כי בעה\"ז כשיש איזה מקטרג עליו נותן יד וכח ביד הדיין לרחם עליו וכל עולתה קפצה פיה ואין פוצה פה ומצפצף והיינו שלום בעולם שאין מה\"ד מתוחה עליו וכן לעה\"ב ליום הדין וליום החשבון מחפין עליו להציל לו מרעתו והכל שלום:" + ], + "Order of Bedikat Chametz": [ + "אחר שביארנו סדר השבוע וכן ו' ימי המעשה ויום השבת ראוי לדבר בעניני המועדות וימים טובים שיש בתוך השנה איך יתנהג האדם בכל אחד מהם שלא יבא לידי חטא ולא לידי עבירה ונתחיל בראשון שהוא חג הפסח והוא מן המועדות חמורים שיש לנו שצריך הרבה מאד לדקדק בעניניו ולעשות אותו כמצותיו וחקותיו: ראשונה ביעור חמץ אור לי\"ד בודקין את החמץ כו' וצריך האדם להיות זריז ומהיר על ככה שלא יתעצל ויתעכב בשום ענין כי אפי' לקבוע למוד לא התירו שמא ימשך אלא אחר שהתפלל ערבית ליל י\"ד בניסן יצא ויהיה לו נר קטן של שעוה מוכן ומזומן לבדוק בו בחורין ובסדקין וידליק אותו בכניסתו לביתו ואח\"כ יברך א\"ק ב\"ו עב\"ח ויפנה עצמו מכל עסקיו ויתן לבו ומחשבתו בבדיקתו ויבדוק בכל מקום אשר אפשר שנתנו בו חמץ או בקבע או בעראי ואפילו היא חששא רחוקה מעט לא ימנע עצמו מלבדוק מפני כך כי חומרת החמץ בימים האלה גדולה עד מאד מכל אסורין שבתורה מחלב ודם נבלה וטרפה ומפני זה צריך לחוש הרבה מאד על בדיקתו ועל ביעורו וע\"כ אין להניח שום א' מן הבית לבדוק לא נשים ולא עבדים ואצ\"ל קטנים מפני שדעתן קלה ויקלו בענין ולא יחושו כאשר ראוי לחוש אלא יד ב\"ה הוא בעצמו ובכבודו יקום בזריזות ובאזירות חיל לחפש ולבדוק בחורין ובסדקין ובכל מקום שהם ברשותו בתים וחדרים ובית תבשיל ואוצרות יין ושמן ובכל מקום שיש חשש כמו שבארנו ויקח עמו כלי א' שישים בו כל החמץ שימצא כי היא מצוה ליחדו בפני עצמו ולא יתערב באחר כדי שישרוף אותו כדין וכדת גם יקח עמו סכין וכיוצא שהי' ארוך מעט שאם ימצא איזה חמץ בחורין עמוקים לחטט בו אחריו ולהוציאו משם ולא יאמר אדם הרי נשים ובני הבית כבדו הכל יום י\"ג בניסן ולא נשאר מקום שלא פנו מה צורך לבדיקה זו כי לא אמצא דבר אפ\"ה לא יסמוך ע\"ז כי אע\"פ שנאמר שאמת הדבר שבדקו וחפשו הכל המצוה מוטלת עליו הלילה הזה והיא מצוה מד\"ס לבדוק הכל לכתחלה כאלו לא נעשה דבר: אחר שבירך עב\"ח אין לו לדבר ולהסיח דעתו עד שיגמור הבדיקה ואח\"כ יצוה את בני ביתו שלא יתנו שום חמץ בשום מקום מן הבית אלא החמץ שיש להם לאכול אותה הלילה ומחרתה יקשרנו במטפחת וכשרוצים לאכול יתירו אותו ואח\"כ יחזרו ויקשרו אותו עד הבקר שיאכלו השאר ומה שישאר אחר האכילה תיכף ומיד עם החמץ שקבץ בשעת בדיקה ישרוף אותו באש אם אפשר לו. ואע\"פ שענין בדיקת חמץ זו ושריפתה מצות עשה אפ\"ה הכוונה לדבר אחר גדול ממנו והוא לבער החמץ המחמיץ לבות בני אדם והוא היצה\"ר אשר הוא שאור שבעיסה שגופו של אדם הוא כמו עיסה מגולגלת בדברים רבים ויש בו רמ\"ח איברים ויצה\"ר הניתן בגוף האדם בחפץ ורצון הש\"י הוא להם כמו שאור אלא שיש הכנה באברים כח הנשמה הטהורה שניתנה באדם שאם לא ירצה להתחמץ בכח השאור לא יחמיץ אבל נקרא שאור לפי האמת שכל האברים קרובים אליו וסרים אל משמעתו והוא מלך זקן וכסיל וע\"כ מי שהוא בעל נפש צריך לפקוח עיניו בענין החמוץ הזה שלא יתחמץ בו שאחר שיתחמץ הוא קשה להחזירו מצה כאשר הי' ובעל שכל א\"צ להמתין עד ע\"פ לעיין על דבר זה אלא בכל יום ויום מרדכי מתהלך לדעת את שלום אסתר היא הנפש העגומה הנסתרה בתוך הגוף נתונה ביד זרים אכזרים וצריך לידע בכל יום את שלומה ומה יעשה בה אבל מי שהוא ישן ותרדמת אלהים נפלה עליו ואינו חושש על נפשו להכיר את שלומה ע\"כ המרחם על הבריות ית' צונו בזאת המצוה של ב\"ח ומתוך זה יהיה אופן וענין לנרדם לחפש אחר מעשיו ויאמר מה ענין ביעור החמץ הזה כל השנה אנו צריכין אליו ורודפים אחריו ועכשיו לחפש אחריו ולרודפו כמי שרודף אחר אויב להשמידו ולהכחידו ולבערו מן העולם הלא דבר הוא ומתוך כך יתן אל לבו להתעורר או אחרים יגידו לו הענין: החמץ הוא יצה\"ר שהוא חמץ ופגום וכן חמץ בגי' פגימה והוא המחמיץ את האדם ומטריד אותו מעבוד אלהיו י\"ו וצריך האדם שיתגבר עליו ולא יניחנו לשלוט עליו מכל וכל אלא לצורך המוכרח ולשאר הענינים יחפש אחריו לרחק אותו מעליו ולא יתהנה ממנו כי הוא אסור בהנאה בזמן שאינו הכרח וא\"ת למה התירוהו כל השנה וביערו אותו ז' ימים בלבד ואדרבא הפך הי' ראוי לעשות ליהנות בו זמן מועט והשאר לרחק אותו ולבערו זאת אינה קושיא כי הלואי שיוכל האדם להנצל ממנו זה המעט כי בכל רע יתגלע ואין לך מצוה שהוא אינו לוחם ועושה כל הבא מידו למנוע אותו מיד העושה והיא עצמה כוונת הבורא י\"ו כדי להרבות לו שכר וגמול טוב על פועל ידיו ומפני שהוא צורך הבריאה בכל דבר וענין אין ראוי לבטלו כ\"כ אבל רמז רמזו לבעל נפש ולבעל שכל לבער אותו והמשכיל יבין ויעשה השתדלותו כאשר ראוי לו: ואחר שבלילה בדק וחפש בכל מקום שידו מגעת לאור הנר כדין וכשורה צריך שיבטל אותו חמץ הנשאר ברשותו מה שלא ראה ומה שלא בער ויאמר כל חמירא דאיכא ברשותי דלא חזיתיה ודלא בערתיה להוי בטיל וחשיב כעפרא דארעא. והענין הוא שהבדיקה בלא ביטול אינו מועיל שאם ישאר איזה דבר ברשותו ולא ביטל אותו הרי הוא שלו ועובר עליו על בל יראה ובל ימצא ועיקר מן התורה הוא הביטול שכה\"א תשביתו ואין השבתה אלא בלב אלא שחז\"ל תקנו לבדוק ולחפש אחריו כדי שלא יבא לידי תקלה אחר שהוא מורגל בו כל השנה וא\"כ העיקר הוא הביטול שמתוך כך אינו עובר עליו ואע\"פ שהוא ברשותו. וכן תקנו ביום י\"ד אחר ד' שעות שהוא זמן סעודה שיבטל פעם אחרת משום אולי נשאר חמץ ולאו אדעתיה ועדיין לא בטל בלילה אלא מה שלא ראה ולא מה שהניח לסעודת הבקר ומפני זה צריך שיאמר. כל חמירא דאיכא ברשותי דחמיתיה ודלא חמיתיה דבערתיה ודלא בערתיה להוי בטיל וחשיב כעפרא דארעא: והוא דחזר ובטל מה שלא ראה ומה שלא בער והרי מהלילה בטל אותו משום שאם היה אומר דחזיתיה ודבערתיה נראה שהיה שולל החמץ שלא ראה ושלא ביער היה חוזר בו מביטולו לכן תקנו לכפול בין כך ובין כך והא שאומר אותו בלשון תרגום אעפ\"י דאפשר לומר כי הוא תקון הקדמונים ולשונם היה בלשון תרגום ותקנו אותו כך כדי שיבינו הנשים והטף מה שהם אומרים אפ\"ה אפשר לתת טעם לפי הסברא כי בהיות שהלחם הוא חיות האדם במוצא פי ה' וכל השנה אנו צריכים לו ואין ראוי לאדם לזלזל בכבוד הצריך לו ובז לדבר יחבל לו וכן אמרו ז\"ל על דהע\"ה ויכסוהו בבגדים ולא יחם לו מפני שזלזל בהם כו' וכן בענינים אחרים ואלו היה אומר בלשון הקדש הוא לשון שהכל מבינים בו מזיקין ומקטרגין ואפשר שיבאו לקטרג על הענין תקנו אותו בלשון תרגום שאפי' המלאכים אמרו שאינם מבינים בו כ\"ש שדים ומזיקין ובכן לא יהיה להם פתחון פה לקטרג ומהיות טוב אל תקרי רע: אחר חצות בערב הפסח צריך שישתדל האדם בענין המצה שמורה ויזהר בה הרבה ולא יסמוך בעשייתה על אחרים אלא הוא בעצמו ישתדל בענין התנור להסיקו היטב ושיתמלא גחלים בכל סביביו ויקח קמח הראוי לכך ואם אפשר לו לשמרו משעת קצירה לפחות למצה שמורה טוב ויפה הוא. ולא ילוש פחות משיעור חלה והוא עשירית האיפה והוא עשרון אשר אין מנחה פחות ממנו ואפילו לדלי דלים ועוד שיתחייב בחלה כי אין ראוי לאכול מצה של מצוה בלא הוצאת חלה ואע\"פ שיאמר אני אצרפם בסל אינו דומה ענין לענין כי המצוה היא שיתחייב משעת גלגול ובהיותה עיסה שיפריש חלתה כדין וכדת ויברך עליה ברכה שלמה ויפריש שיעור כביצה וישליך אותה לתוך האור בענין שתשרף ולא תתעכב שאין השעה ראויה לכך וכן יזהר על כל הפירורים שיפלו מידו בין בשעת לישה בין בשעת עריכה או שידבקו באיזה מקום שיהי' שיבטל אותם מקודם ולכן יאמר בפיו (הריני מבטל כל פירורים וכל פתיתין שיפלו מידי לארץ או שידבקו באיזה מקום שיהי' ומחשב אני אותם כעפרא דארעא) ועכשיו לא יהיו ברשותו ולא יעבור עליהם. ויזהר בקמח שירקד אותה בנפה היטב קודם שילוש אותה שמא נפל בו איזה דבר ולאו אדעתיה או שמא יש בה איזו חטה וילוש אותה ויאמרו דבמים היתה ותאסר כל העיסה מפני החשש גם המים צריך שיקח אותם הוא בעצמו מאתמול עם ביאת השמש מן המעין או מן הבור ונהגו המדקדקים לקנות כלי חדש ולמלא אותו מים ולסנן אותה לתוכו ולשים אותו בלילה תחת אויר השמים כדי שיהיו קרים וצוננים ובקר קודם זריחת השמש יכנס אותה לתוך הבית במקום מוכן שאין בו לא הבל ולא חמימות ויהי' הכל מכוסה היטב בדבר נקי כדי שיהיו מנוקים ומשומרים לשם המצוה. ואח\"כ ילוש הוא בעצמו אם הוא בר הכי ואם לאו ילושו לפניו והוא ישליך המים כדי שיעסוק הוא בעצמו במצוה ויעשה מהעיסה ג' מצות הא' שיחתוך ממנו תהי' א' של מצוה וכן יאמר בפיו ויעשה בה סימן להכיר אותה שלא תתחלף. ושמעתי שהסימן שיעשה בהם הוא טביעות עין. כיצד בראשונה יכניס אצבעו בה לצד א' ויעבור מעבר אל עבר ויאמר א' של מצוה ובשניה יכניס אצבעו ב' פעמים זה בצד זה ויאמר שניה של מצוה ובג' יכניס בה אצבעו ג\"פ ויאמר ג' של מצוה ואם א\"א יעשה אותן כסדרן הא' גדולה מכולם והב' קטנה ממנה והג' קטנה מכולם כדי שיהי' בהן ספוק למצותן והכל לפי רוב האוכלין ואם אין צריך לכך שבין כך ובין כך יספיק אין צריך לדקדק בזה ואחר שעשה כל א' יתן אותה לתוך התנור ולא יתעכב ומפני זה אין ראוי להתחיל בעיסה עד שיוסק התנור ויגמר מלאכתו כדי שלא יבא לידי עכוב ואיחור ויאפה אותם היטב כדי שיהיו מוטעמים באכילתם ולא יקוץ בהם והכל לפי מה שהוא אדם. ואחר שנאפו יסדר אותם זו על גב זו א' ב' ג' ויבא לביתו ויתקן קערה א' או סל המכיל' הענינים הצריכין לו כאשר נבאר בע\"ה ויהיה היותר יפה ומהודר שיש לו כדי להדר את המצוה:" + ], + "Order of the Seder Plate": [ + "וכיצד סדרה. מה שנוהגין העם הוא. חזרת א' או ב' כפי האוכלים מנקה אותם היטב וישים בתוך הכלי וישים אצלם קערה קטנה של חרוסת הנהוג והכל יודעים מה טיבו ותקנתו ואין צריך לדבר בו אלא צריך האדם ליזהר בעשייתו ובתקנתו בנקיות וטהרה הן מצד הענינים הן מצד הכלים שלא יהי' בהם שום חשש ופקפוק ויצא מידי ספק לדברי הכל ואם לבו נוקפו יעשה אותו בתוך ביתו בידיו וכליו ואז טוב לו והוא זכר לטיט לכן צריך שיעשה בענין שידמה לכך. אח\"כ יביא מעט כרפס שיעור המספיק ויתן בה וישים כוס א' בחומץ לטבול בו. אח\"כ ישים בה הג' מצות מסודרות זו על גב זו וישים בה ביצה וזרוע כבש או איל ואלו זכר ב' ענינים פסח וחגיגה ויותר טוב שיהיה מבושל ולא צלוי שלא ידמה לו כלל אלא זכר בעלמא ויכסה אותם בסודר נאה ויניחנו במקום מיוחד עד הלילה לעת הצורך זהו מה שנוהגין רוב העולם: עוד שמעתי סדר אחר מפי חכם מקובל וראיתי לכתבו אם ישר בעיני השומע יקח קערה חשובה בכל הבא מידו ויסדר בה י\"ב דברים וכל דבר בו' חלקים עולים ע\"ב חלקים רמז לשם בן ע\"ב י\"ו שבכוחו רגע הים ויצאנו ממצרים ואלו הם י\"ב דברים גפן תאנה ורמון בשר ביצים דגים חזרת עולשין חרוסת מצה מלח כרפס ורומזים לד' טורי אבן שכל טור ג' אבנים. הטור הא' אדם פטדה וברקת כנגדם ענב ג' אותיות כנגד ג' אותיות אדם ע' כנגד א' שכן מתחלף באותיות אחה\"ע נ' כנגד ד' שכן מתחלף באותיות דטלנ\"ת ב' כנגד המ\"ם שכן מתחלף באותיות בומ\"פ. תאנה במקום פטדה תי\"ו כנגד הפ' שכן מתחלף באותיות אלפא ביתא דא\"ע ב\"ם ג\"ן ד\"ס ה\"ל ו\"ך ז\"י ח\"ט פ\"ת צ\"ש ק\"ר. אלף במקום ט' שכן מתחלף באלפא ביתא דא\"ט ב\"ח נ' במקום דל\"ת שכן מתחלף באותיות דטלנ\"ת ה' בה'. רמון במקום ברקת ר' במקום בי\"ת שכן מתחלף באלפא בית\"א דאי\"ק בכ\"ר מ' במקום ר' שכן מתחלף באלפא בית\"א דאח\"ס בט\"ע גי\"ף דק\"צ הל\"ק ומ\"ר ו' במקום ק' באלפא בית\"א דאחס\"ב הלק\"ו נ' במקום תי\"ו באותיות דטלנ\"ת. הטור הב' נפך ספיר ויהלום כנגדם בשר דגים ביצה. בשר במקום נפ\"ך בחילוף. דגים כנגד ספיר. ביצה כנגד יהלום ואם לא ימצא בהם חלוף נעשה חלוף לחלוף עד שיבוא. וכן הטור הג' לשם שבו ואחלמה כנגד חזרת עולשין חרוסת ולא ידעתי אכנה. הטור הד' תרשיש שהם ישפה כנגד מצות מלח כרפס:", + "וכיצד יעשה יסדר ו' צמוקים יפים וטובים וו' תאנים חשובים וו' רמונים שלימים או אפי' חתוכים ואפי' ו' גרעונים וו' חתיכות בשר וו' דגים קטנים או ו' חתיכות וו' ביצים מבושלות שיאכל מהם קודם אכילתו לאבילות על החרבן וו' חזרת או ו' עלין גדולים וו' קלחים של עולשין או ו' עלין וו' עיגלין של חרוסת והג' מצות בו' חורין הא' בא' והב' בב' והג' בג' וצריך שיעשה החור באצבעו הימיני ויכנס כל האצבע עד שיעבור ויקח ו' גרגרי מלח וישים אותם בכוס של חומץ כדי שיטבל בתוכו הכרפס וו' קלחי כרפס או ו' עלין. וכשאומר הא לחמא עניא יתן הקערה על ראשו והוא עומד ורגליו כמי שרוצה ללכת כדי שישאלו ואחרי שיגמור אותה ברייתא יחזור בקערה על ראשי המסובין וישב ויתחיל עבדים היינו לפרעה זהו היא תחלת ההגדה זו שמעתי וכל דברים האלה נראים לי דבר נביאות ולא ראיתי מי שנהג זה כלל ומפני שאמרו לי הוא ענין מקובל כתבתי אותו והעושה לא הפסיד כיון שכוונתו לשמים: אחר שהכין ותקן מצותיו לצורך היום יתפלל מנחה שהיא כנגד תמיד של בין הערבים ואח\"כ יעסוק בענין קרבן פסח שהיו עושין בזמן שבה\"מ קיים וזה סדר הקרבתו בקיצור:" + ], + "Order of Recital of Korban Pesach": [ + "קרבן פסח מביא מן הכשבים או מן העזים זכר בן שנה ושוחטו בעזרה בכ\"מ אחר חצות י\"ד דוקא ואחר שחיטת תמיד של בין הערבים ואחר הטבת הנרות של בין הערבים ואין זורקין דם הפסח עד שישחטו התמיד ויזרקו את דמו וממרסים בדם הפסח כדי שלא יקרוש עד שיזרקו דם התמיד ואחר כך יזרק דם הפסח ואין שוחטין את הפסח על החמץ וזורק דם הפסח זריקה אחת כנגד היסוד וכיצד עושין שחט השוחט וקבל הכהן הא' שבראש השורה ונותן לחבירו וחבירו לחבירו והכהן הקרוב אצל המזבח זורקו זריקה א' כנגד היסוד וחוזר הכלי ריקן לחבירו וחבירו לחבירו מקבל כלי המלא תחלה ואח\"כ מחזיר הריקן והיו שורות של כסף ושורות של בזיכין זהב ולא היו לבזיכין שולים שמא יניחום ויקרש הדם אח\"כ תולין את הפסח ומפשיטין אותו כולו וקורעין אותו וממחין את קרביו עד שיצא הפרש ומוציא את האמורין והם החלב שעל הקרב ויותרת הכבד ושתי כליות והחלב שעליהן והאליה לעומת העצה ונותנם בכלי שרת ומולחם ומקטירם הכהן על גבי המזבח כל אחד לבדו. והשחיטה והזריקה ומחוי קרביו והקטר חלביו דוחין את השבת ושאר עניניו אינם דוחין את השבת וכן אין מוליכין אותם לבית כשחל בשבת אלא כת הא' הם מתעכבים עם פסחיהם בהר הבית והכת הב' יושב' לה בחיל והג' במקומה עומדת חשכה יצאו וצלו פסחיהם שבג' כתות הפסח נשחט ואין כת פחות מל' אנשים נכנסה כת הא' נתמלא עזרה נועלין אותו ובעוד שהם שוחטין ומקריבין הלוים קוראין את ההלל אם גמרו אותו קודם שיקריבו כולם שונין אותו ואם שנו שלשו ועל כל קריאה תוקעין ג' תקיעות תקיעה תרועה תקיעה גמרו להקריב פותחין העזרה יצאת כת א' נכנס' כת ב' נועלין דלתות העזרה גמרו פותחין יצאת כת ב' נכנסה כת ג' ומעשה כולן שוין ואחר שיצאו כולן רוחצין העזרה ואפילו בשבת מפני לכלוך הדם שהיה בה וכיצד היתה הרחיצה אמת המים היתה עוברת בעזרה והיה לה מקום לצאת ממנו וכשרוצין להדיח את הרצפה סותמין מקום יציאתה והיא מתמלאת על כל גדותיה מפה ומפה עד שהמים עולין וצפין מכאן ומכאן ומקבץ אליה כל דם וכל לכלוך שהיה בעזרה ואח\"כ פותחין מקום יציאתה הכל יוצא עד שנשאר הרצפה מנוקה ומשופה זהו כבוד הבית אם הפסח נמצא טרפה לא עלתה לו עד שמביא אחר ואפילו מאה (זה הענין בקיצור)", + "וצריך האדם הירא והחרד על דבר ה' לקרוא אותו בזמנו שתעלה קריאתו במקום הקרבתו וידאג דאגה על חורבן הבית ויתחנן לפני בורא עולם י\"ו שיבנה אותו במהרה בימינו: אח\"כ יטהר עצמו לכבוד הרגל ויגלח ראשו קודם חצות וירחץ גופו בביתו או בבית המרחץ וראוי לו לטבול לקריו אע\"ג שאינו נוהג לטבול בשאר ימות השנה משום כבוד הרגל צריך שיטבול ואם הוא זקן או חולה וירא מן הצינה לפחות יטיל עליו ט' קבין מים על ראשו ועל רובו מים חמין ומזה אינו יכול להפטר:" + ], + "Preparing for the Seder": [ + "ואח\"כ ילבש מלבושיו הנקיים והמכובדים כדי לקבל שמחת הרגל בשמחה וששון מהודר ומסולסל וכן נאה לו לעשות להחזיק טובה וחנות למי שעשה לאבותינו ולנו כל הנסים ונפלאות במצרים והוציאנו מעבדות לחירות וע\"כ צריכין אנו להראות בעצמינו הענין ההוא ולשמוח בישועת אלהינו להכיר ולידע את החסד הגדול שעשה אלהי אבותינו עמנו להוציאנו מכור הברזל ולקח אותנו מטיט היון שהיינו מוטבעים בו בין עובדי ע\"א וכמעט שכחנו ברית אבותינו ויחד אותנו לעם סגולה ועטרנו בתורתו ובמצותיו אשרי העם שככה לו אשרי העם בה' אלהיו ומי הוא זה אשר יבין את זאת ולא יודה וישבח לאדון הכל כפי יכלתו והשגתו מלב ומנפש חפצה על כל הטוב' אשר עשה לישראל עמו ויעשה המצוה לשמה בדעת שלמה וכוונה ראויה ולא דרך עראי מצות אנשים מלומדה:", + "ואחר שיקבל עליו שמחת החג כראוי ילך לבה\"כ ואם יש לו בגדים לבנים ללבוש הגון וראוי הוא שהוא סימן חרות שיצאנו בדימוס וזכינו בדין בחמלת ה' עלינו וכל הנמלט מן הדין ראוי הוא ללבוש לבנים ולהתעטף לבנים כ\"ש וק\"ו אנחנו שאלו לא הוציא הקב\"ה את אבותינו משם עדיין אנו ובנינו וכו' וע\"כ בכל פסח שעובר עלינו ראוי לנו להכיר את הגמול שגמל הקב\"ה עמנו להיותנו בני חורין תחת רשותו וממשלתו קדושים וטהורים ולא משועבדים ומוטבעים בבוץ תחת שעבוד מצרים הקשה מלאים שקוצים וגלולים בגלולי מצרים וזה הוא הענין שאנו אומרים בכל המועדות זכר ליציאת מצרים להכיר הטוב והגמול הגדול אשר גמל עמנו אלהינו להיותנו עם נחלה כהיום הזה ולקיים מצותיו ותורותיו ובהשים האדם מגמת פניו אל הענין הזה לא יחטא ותהיה יראתו על פניו ובלכתו לב\"ה ילך בנחת ובהבטחה להראות חדותו ושמחת לבו לכל ויכנס לב\"ה בהכנעה ויתחיל במזמורים המספרים ביציאת מצרים ונהגו לומר מזמור יאמרו גאולי ה' שהוא כולל גאולות הרבה וידבר בד' צריכין להודות וביציאת מצרים כלהו איתנהו ומיצר כ\"א בהם ואצ\"ל על כולם וצריכין אנו להודות חסדו ולרוממו בקהל עם ועל זה תקנו לומר הלל גמור בליל פסח בנועם גדול ושבח והודאה לאל שפדאנו ממצרים ורוב ההלל בפסוקיו וענינו רומז ליציאה:" + ], + "Order of Pesach Arvit and Kiddush": [ + "ויאמר תפלת ערבית בזמרה ושבחה בלי פחד ואימה כי ליל שמורים הוא לה' ומובטחים אנו בישועתו שלא תאונה אלינו רעה ויתפלל אתה בחרתנו בכוונה ושמחה טובה ומשבח לאדון הכל שקרבנו לעבודתו והבדילנו מן התועים ונתן לנו מועדים לשמחה ובפרט המועד הזה ראש לכל המועדות ומטובו חיינו וכבר אמרתי שעיקר האהבה ויראה הוא בלב ובכוונה ולא באמור הדברים בפיו ובשפתיו ולבו רחק מהם ובפרט בענין שהוא כפר בטוב הגדול והטיב עמנו אלהינו וגמל לחייבים טובות כמו שאמרו על פסוק ולא קרב זה אל זה שמדת הדין היה מתוחה עלינו בתוך הים לומר אלו עובדי ע\"ז ואלו עע\"ז אלו מגלי עריות וכו' והמב\"ה ברחמיו הרבים התמלא חסד ורחמים עלינו והוציא לאור משפטנו והעביר אותנו בחרבה בתוך הים ואת אויבינו ושונאינו תהומות יכסיומו וכו' ומי הוא הפתי אשר לא יכיר את הטוב הזה גלוי ומפורסם לכל: אחר שיצא מב\"ה ילך לביתו ויקדש מיד ויהי' השלחן ערוך לפניו ומקום מושבו מוכן ומזומן פנוי ומתוקן כמושב בני חורין ומכל אשר יש לו מובחר וטוב יוציא ויציע ויתקן ביתו ומקומו ואפילו בגדי משי ורקמה וכל המוסיף מוסיפין לו והכל כדי להראות לכל שמחת לבו בחסדו של מקום ויעשה לצד שמאלו תיקון כדי שיסב עליו כדי שיהי' בן חורין מכל וכל והסבת ימין לאו שמיה הסבה אי משום שרוב תשמישו בימין וצער הוא לו אי משום שלא יקדים קנה לוושט למ\"ד:", + "ויקדש מעומד ואם הוא שבת יתחיל ויכולו ואם לאו יתחיל בפה\"ג. ויאמר ברכת אשר בחר בנו מכל עם בקול זמרה ובנעימה להודות לאל על כל הטוב שהטיב עמנו לבחור אותנו מכל עם ורוממנו מכל לשון ויסיים בה כי בנו בחרת ואותנו קדשת ואע\"פ שיש נוהגין בשבת שלא לאמרו מפני חשבון המלות ברגלים הכל מודים שיאמר אותם שהוא מענין הברכה עצמה. ויאמר שהחיינו וישב וישתה כוסו בהסבה ואם לא שתה בהסבה לא יצא וכן ישתו כל המסובין בהסבה כי מצות הלילה הזה להיות לפני כל א' כוס מיוחד. וישתה רובו שהוא רוב רביעית לפחות אם לא כלו לכך צריך שיהיה כוס המברך גדול שיכיל כדי שישתו כל אחד מהמסובים רוב רביעית וכבר נהגו העם לתת לפני כל אחד כוסו ואפי' לפני הקטנים כדי שישאלו ומנהג יפה הוא:" + ], + "Order of Urchatz Karpas": [ + "אחר שקדש ירחץ ידיו וזו הנטילה היא משום שצריך לאכול דבר שטיבולו במשקה והוא הכרפס מטובל בחומץ ולכן י\"א שאין מברכין עליו ענ\"י מפני שיש מחלוקת בדבר וספק ברכות להקל וכן ראוי שלא לברך בשם ומלכות אבל יברך בלא הזכרה וכן בכ\"מ שהוא מסופק בברכות יברך בלבו ולא יזכיר ה' בפיו הכל לירא ה' הנכבד ולמוראו: אחר שרחצו כל המסובין יביא הקערה לפני בה\"ב ויקח מעט מהכרפס פחות מכזית שלא יתחייב בברכ' אחרונה ויטבול בחומץ שהוא כדי שישאלו התינוקות ויחלק לכל אחד כך או הם עצמן יקחו ויטבילו ואם אכל שיעור לברך ברכה אחרונה י\"א שלא יברך אחריו כדי שיפטור בפה\"א של הכרפס לחזרת ולא יצטרך לברך עליו כי אם על אכילת מרור ואם יברך אחריו צריך לברך בפה\"א פעם אחרת על המרור ואם יברך נמצא מוסיף על ברכתו הראויה לו. ונ\"ל שאם אכל שיעור שיברך בורא נפשות רבות כיון שהוא קודם אכילה ואי משום דצריך לברך על המרור בפה\"א לאו טענה היא זו דכיון שתקנו לו ברכה מיוחדת והיא על אכילת מרור א\"צ לברך עליו ברכה אחרת ולא דמי למוציא ומצה שאנו מברכין בברכת הנהנין תחלה ואח\"כ ברכת המצוה דענין המוציא א\"א בלאו הכי משום אכילת סעודתו דבלאו חיוב פסח צריך לאכול משום שמחת י\"ט ומשום הכי צריך לברך על ענין הסעודה תחלה כדרך כל הסעודות ואח\"כ יברך ברכה אשר ניתוספה בלילה הזה בהיות אוכלין מצה ולא חמץ ולענין זה בכזית סגי אבל בענין מרור אין לנו עסק עם המרור בלילה הזה אלא משום חיוב פסח וסגי בברכת המצוה לבד. וכן לא דמי לקדוש היום שאנו מברכין על היין ברכתו הראויה לו ואח\"כ ברכת היום דע\"כ צריכין אנו לומר בפה\"א כדי ליחד ברכה על הפרי עצמו ובברכת היום אין לו זכר. זאת ועוד שאין הקדוש מוכרח להיותו תלוי ביין אפשר בפת אלא דאסמכו ברכת היום לברכה אחרת קבועה בפת ויין אבל לא שייך זה עם זה. זאת ועוד שאנו מברכין בפה\"ג כדי לפטור כל היין שבתוך הסעודה דאין קדוש אלא במקום סעודה ומכל אלו הטעמים אין למנוע מלברך בפה\"ג משא\"כ בברכת המרור שאנו מזכירין בו ענין המרור שאינה באה כי אם לחיוב היום בלבד ומטעם זה שאמרנו ביין נזיל לאידך גיסא ונאמר שא\"צ לברך על המרור בפה\"א דברכת בפה\"א דכרפס פוטר אותה כמו שהיין פוטר מקודם הסעודה לתוך הסעודה ואי משום דבירך אחריו כשאכל כשיעור אפשר דלאו הסח דעת הוא כיון שכוון בברכת בפה\"א לפטור בו את המרור וזו הכוונה עם הטעמים שאמרנו מספיק ולא צריך לברך. עוד אפשר לומר דאעיקרא דדינא פרכא דמה שאמרו דאיך יברכו בפה\"א ולא תקנו כי אם אכילת מרור היינו כשלא אכל שיעור מהכרפס דאפשר ליפטר בברכת בפה\"א דכרפס מן הטעם שכתבתי אבל אם בירך אחריו שכבר הסיח דעתו מאותה ברכה לעולם אימא לך דיברך גם על המרור בפה\"א ואם לא הזכירוהו הוא משום דמילתא דפשיטא הוא שיברך עליו ברכה המיוחדת לו כשאר ברכות הנהנין וזה הטעם נראה לי יותר פשוט והגון:", + "אחר הכרפס יקח מצה אמצעית ויחלקנה לב' חציה יניח בין השלימות וחציה ישמור במקום מיוחד לאפיקומן או יתן אותה לאחד מן המסובין שישמור אותה ואע\"ג דאין בענין החלוק הזה שום תולדה כנראה אפ\"ה תקנו לעשות כדי שישאלו התינוקות זאת ועוד דכיון דאנו צריכין הלילה הזה לחם עוני ודרכו של עני בפרוסה א\"כ צריך לבצוע על פרוסה ואין ראוי להניח אותה שלמה עד זמן המוציא דהוי זלזול מעט ואפילו להמתין עד אחר ההגדה אין ראוי משום דאומר הא לחמא עניא וצריך להראות לחם עוני כדרכו של עני:" + ], + "Order of the Haggadah": [ + "אח\"כ יסדר ההגדה וענין תקון ההגדה הוא מפני שחייבין אנחנו לספר ביציאת מצרים בלילה הזה ואין כל העם יודעים לסדר ענין כדי לספר ואע\"פ שידעו לפעמים יתרשלו ולא יספרו ובפרט אם יאכלו ואם ישתו ותחטפם שינה ולא יגידו דבר לכן תקנו אלו הדברים בקיצור מספרים ביציאת מצרים כדי שיזכו כלם לספר בענין יציאת מצרים בין גדולים בין קטנים ותקנו אותה קודם סעודה מן הטעם שכתבתי. וקראו אותה הגדה כשמה שמגיד ומספר בה קצת מן הענינים שהיו ביציאת מצרים כדי לצאת ידי חובתנו מן הפסוק שנאמר והגדת לבך וגו' שאעפ\"י שלא יהי' דעת בבן לשאול אנו מגידים הענין מעצמנו: ומתחילין הא לחמא עניא אע\"פ שאינו מן הענין של ההגדה משום שעם היות שאנו עושים עצמינו בני חורין והרי אנו משועבדים תחת אדום וישמעאל לזה נ\"ל שהתחילו בענין זה כלו' אינו דומה שעבוד זה לשעבוד מצרים שאע\"פ שאנו משועבדים עתה לא אבדה תקותינו ולא נגזרה תאותנו והרי הרשות בידינו לעשות כרצוננו וכל דצריך ייתי ויפסח ובידינו להאכילו ולהשקותו וא\"ת סוף סוף משועבדים אנחנו ועבדים אין ענין עבדותנו כלום דהא אנו מובטחים ועומדים ומצפים ומקוים הישועה בכל עת ובכל שעה ואם השתא הכא אפשר לשנה הבאה שנהי' בארעא דישראל ואם כעת אנו עבדים לשנה הבאה נהיה בני חורין בעה\"י כי ישועת ה' כהרף עין ונקלה זאת הגאולה הרבה מגאולת מצרים ואפשר לה להיות ע\"פ הטבע וא\"צ כ\"כ לשנות סדרי בראשית ושדוד המערכות מה שלא היה כן ביצ\"מ כמו שאנו מגידים ואומרים ואלו לא הוציא הקב\"ה אותנו משם עדיין אנו וכו' כלו' שלא היתה יציאתנו משם אלא בדרך נס בכחו הגדול וזרועו הנטויה שעל דרך טבע לא היה אפשר לצאת והתחילו זה הענין בלשון תרגום י\"א כדי שיבינו הכל ואם יש רעב ח\"ו שיבא העני בפועל ויאכל. וי\"א כדי שלא יבינו השדים והמזיקין ויאמרו שניתן להם רשות ויבאו לערבב שמחתנו אבל לשון תרגום אינם מבינים דאפילו מה\"ש אינם מבינים כמו שאמרו חז\"ל על ענין הקדיש:", + "ואח\"כ אומר מה נשתנה והוא ענין השאלה ומגיד עבדים היינו כו' ואנו מגידים הענין בעצמנו בלא שאלה כמו שכתבתי. ופסקת עבדים היינו כוללת ענין היציאה וההטבה שהטיב עמנו אלהינו בקצור. ואח\"כ הביא בעל ההגדה מעשה וכו' להורות לנו שאין הענין זה מספיק לצאת ידי חובתו אלא כל א' חייב לספר ביצ\"מ כפי כחו ומעלתו וכל המוסף משובח וכן מצינו בה' זקנים אלו שהיו מספרים ביצ\"מ כל אותו הלילה וכן ראוי לכל א' ללמוד לעשות כזה או קרוב לזה. ואח\"כ הביא משנה של אמר ראב\"ע לומר דלאו דוקא מצוה על האדם לספר ביצ\"מ בליל פסח שהוא זמן הנס אלא אפי' בכל יום ובכל לילה מימי השנה צריך להזכיר יצ\"מ. אח\"כ הביא ברוך המקום שנתן תורה לישראל. להגיד לנו שזה הענין שאנו אומרים ומגידים מעצמנו הוא דוקא למי שאין מי שישאל אותו או שיש לו ואינו יודע לשאול שאנו שואלים את עצמנו מה נשתנה הלילה הזה שהוא כוללת ואנו משיבין עבדים היינו וכו' שהיא תשובה כוללת אבל למי שיש לו דעת צריך לחקור ולדרוש כל ענין וענין מה זה ועל מה זה כמ\"ש חכם מהו אומר מה העדות והחקים והמשפטים שצריך לפרט כל ענין וענין וכן תשובתו צריך שתהי' פרטית על כל דבר וענין כמו שאומר אף אתה אמור לו וכו' גם השואל צריך שידע לסדר שאלתו ולא יוציא עצמו מן הכלל שהרי הוא כאלו כפר בעיקר ואם שואל כך ברשע צריך להשיב לו כרשעתו ולהוציא אותו מכלל ישראל וזהו כלל לכל התורה כלה לענין השואל שידע לשאול והמשיב שידע להשיב וז\"ש והתחיל בברכה למקום שנתן תורה לישראל שיש בה כמה ענינים ורמזים שאין האדם מביט בהם לכאורה וכלן מרגליות ואבני יקר הנה שבד' מלות רמז לד' ענינים ומינה ילפינן ענין גדול לכל התורה כלה. מתחילה עע\"ז וכו' מפני שאנו חייבין להכיר הטוב והגמול שהטיב המב\"ה עמנו וכדי להגדיל ולהרבות ענין הגמול צריכין אנו להתחיל בגנותנו כדי לסיים בשבח הש\"י וכן היו עושים בענין הבאת הביכורים וענין גנותנו הוא שבענין יסוד תולדותינו עע\"ז היו אבותינו בימי תרח ונחור ואפילו אברהם עצמו שהוא ראש היחס ג\"כ עבדה אלא שאח\"כ מתוך חקירות ודרישות וסיוע אלהיו עליו עמד על האמת ועל הצדק והכיר את בוראו והטיב עמו חסדו והציל אותו מכבשן האש ולא די לו בזה אלא שהרחיק אותו מבית אביו והביאו לא\"י במקום קדושתו והי' עמו בכל אשר יפנה ישכיל והוריש לו ואל בניו אחריו את כל הארץ ומעולם לא זזה שכינתו מאבות לבנים עד שקרבם לפני הר סיני והנחילם חמדת שעשועי תורה קדוש' וטהורה חקים ישרים ותורת אמת לא עשה כן לכל גוי ואע\"פ שירדנו למצרים כאשר גזר ואמר גר יהיה זרעך וכו' והוא כדי לצרף אותנו מכל סיג ומכל פסולת כמו שכתוב מכור הברזל והי' לנו לשמור עצמנו בקדושה ובטהר' עד מאד ולהזקק שם ככסף מזוקק שבעתים ועכ\"ז לא כן עשינו אלא אדרבא נטמאנו ביניהם והוספנו טומאה על טומאתנו ומשורת הדין הי' להרחיק אותנו מעליו כשאר עממים אלא בחמלת אבותינו ומשמרו את השבועה וההבטחה שהבטיח ואחרי כן יצאו ברכוש גדול הוציאנו ממצרים ופדאנו מבית עבדים ואותה ההבטחה היא שעמדה לנו במצרים והיא העומדת לנו בכל גלות וגלות שבכל דור ודור עומדים עלינו לכלותנו. והוא י\"ו באהבת אבותינו מצילנו מידם. צא ולמד. עכשיו דבר הענין בדרך כלל ועתה מפרט כל ענין וענין מהגמול אשר גמל עמנו האל י\"ו מיעקב אבינו ע\"ה עד שקרבנו לפני הר סיני ונתן לנו את התורה והורישנו א\"י ובנה לנו בית הבחירה כמו שמגיד הכל בעל ההגדה עד משנת ר\"ג היה אומר וענין ר\"ג הוא שעיקר חיוב ההגדה והספור הוא ג' דברים אלו שהם ראשי פרקים לזכור יצ\"מ כלה. פסח לזכור י' מכות שהביא המב\"ה על המצריים ומכולן הצילנו ופסח עלינו בחמלתו. מרור לזכור כל השעבוד שעבדו אותנו ומררו את חיינו בעבודה קשה והוציאנו מאפילה לאורה ומשעבוד לגאולה. מצה לזכור גאולתנו ופדות נפשנו שלא הספיק בציקם של אבותינו להחמיץ כדי שלא יתעכבו בשעבוד מצרים יותר מן הראוי ויהיו משועבדין שם כל הימים והוא ענין גדול לזכור הגאולה והפדות גאולת פדות הנפש וגאולת הגוף. והנה בג' אלו רומז יציאת מצרים כולה: לפיכך מפני שאנו צריכין לומר את הלל הגיד לנו קודם כי מן החיוב הגמור המוטל עלינו להודות להלל לשבח לפאר לרומם להדר ולקלס למי שעשה לנו את כל הנסי' האלה וראוי שנ' הללויה:", + "ומה שראוי לחלק את ההלל חלק מנו עם ההגדה קודם סעודה וחלק אחר הסעודה בכוס ד' אפשר לתת טעם לדבר שהוא מפני שישאלו התינוקות כי כמה שנויים נעשים הלילה הזה מפני כך וזה ג\"כ עמהם:", + "עוד אפשר לתת טעם אחר נכון שענין חלק אחד מדבר בענין יציאת מצרים כמ\"ש בצאת ישראל ממצרים וכו' הים ראה וינוס וכו' ועל זה אנו אומרים אותו עם ההגדה על כוס שני שכולו עניין יציאת מצרים אבל חלק הב' של ההלל מדבר בגאולות העתידות כמ\"ש לא לנו ה' לא לנו וכו' וכה\"א על הגאולה העתידה למעני אעשה ועל זה אנו מתחילין שפוך חמתך אל הגוים שאנו מתחננים לפניו על הע\"ל שישפוך חמתו על הצוררים שאכלו את יעקב ואכלוהו ויכלוהו ואת נוהו השמו והוא בהמ\"ק שנחרב בידם פעמים וכל זה אנו אומרים על כוס ד' שרומז לגאולה העתידה בעה\"י ב\"ב. ועליו אנו אומרים הלל הגדול. ואין לחוש על ענין שאינו גומר את ההלל ואנו חולקין ומסיחין דעתינו כל כך בין זה לזה דכיון שאמרנו אותו בב\"ה וברכנו עליו וגמרנו אותו כדין וכשורה יצאנו בו י\"ח ואין אנו צריכין לגמור אותו פעם אחרת על אותו הדרך אלא כדי לעשות המוטל עלינו על הד' כוסות וא\"כ אין לחוש על הסח הדעת ומטעם זה אין אנו צריכין לברך עליו בבית כי כבר יצאנו ידי חובתנו בבהכ\"נ:", + "ואחר שאמר עד למעינו מים יקח הכוס ביד ימינו ויאמר ברכת אשר גאלנו והיא על גאולת מצרים כאשר כתבתי ויכוין בה כראוי ויסיים בה גאל ישראל וישתה הכוס בהסבת שמאל ולא יברך עליו בפה\"ג שכבר נפטר בבפה\"ג של קדוש והוא פוטר כל היין שבתוך המזון ומן הטעם הזה לא יאמר ברכה אחרונה על שום כוס עד האחרון ואע\"פ שאמר בפה\"ג על כוס ג' והרי נפסק בפה\"ג דקדוש אפ\"ה אצ\"ל אחריו ברכה אחרונה שאותו בפ\"ה של כוס ג' פוטר הד' וע\"כ אין לברך עליו: אח\"כ ירחצו ידיהם לאכילה ויברך ענ\"י ויקח הב' מצות שהם א' של מצוה וחציה של ב' ויברך ב' ברכות זו אחר זו א' המוציא לחם מן הארץ ויכוין בה על המצה השלמה בדעתו ואח\"כ יברך אקב\"ו על אכילת מצה ויכוין על הפרוסה כי מצה לחם עוני כתיב בה ודרכו של עני בפרוסה ואח\"כ יבצע מב' כא' ב' זיתים כזית מכל א' מוציא ומצה ויאכל מב' כא' ויתן לכל המסובין ואם בלע מצה יצא. אח\"כ יקח מהמרור שיעור כזית ויטבול אותו בחרוסת ולא הרבה ויברך אקב\"ו על אכילת מרור ויאכל כזית ואם בלע מרור לא יצא ויתן למסובין כזית לכל א'. אח\"כ נוטל מהמצה הג' של מצוה מעט ויכרוך אותה בתוך המרור ויטבול בחרוסת ויאכל זכר למקדש כהלל שאומר על מצות ומרורים יאכלוהו ומחויב שיאכל כזית מכל א' מהם ויתן לכל המסובין ואח\"כ יסדר שלחנו כפי ערכו והשגתו כברכת ה' אשר נתן לו ושמעתי שטוב שיאכל ענין ראשון ביצה א' ומניחין אותה בקערה והוא זכר לאבלות ירושלים שראוי להעלות אותה על ראש שמחתנו כמ\"ש אם לא אעלה את ירושלים על ראש שמחתי:", + "וראוי לכל אדם לענג נפשו וגופו בלילה הזה ולהראות חירות בעצמו וירחיק מעליו כל דאגה וצער שיש לו ממקום אחר ואצ\"ל שיעורר עתה מחדש שום קטטה ומריבה אלא הכל יהיה שלום והנחה ולא יתן פתחון פה לבע\"ד לחלוק ואחר שיאכלו וישתו ויאריכו על השלחן כדרך שרים ובני חורין יחזרו על חצי המצה אשר שמרו לאפיקומן ויקח ממנה כזית ויאכל אותה בהסבה בתאוה ונפש חפיצה ולא יקוץ במאכלה כי היא אכילת מצוה וצריך להניח מקום כדי לאכלה בתאוה ולא כאכילה גסה ואע\"פ שאכילתה היא על השובע זכר לפסח אפ\"ה א\"צ שיהיה שבע יותר מדאי עד שלא תועיל לו אכילתו לכלום ואדרבה יזיק לו אלא יניח מקום לגמור שובעו באכילת' וזה פי' על השובע שבו תגמר השביעה כדי שלא יפסק טעמה מפיו ואע\"פ שאכל כזית מצה דמנטרא קודם התחלת אכילתו ובירך עליה על אכילת מצה אפ\"ה צריך לו לאכול כזית באחרונה מן הטעם הזה עצמו שתשאר טעמה בפיו ונמצא מתחיל בה בתחלת אכילתו וגומר בה בסופה כדי לחבב את המצוה ויתן כזית לכל א' מהמסובין ואין להם לאכול ולשתות אחריה כלום כמ\"ש אין מפטירין אחר הפסח אפיקומן. אבל ישתה הב' כוסות המוטלים עליו חובה וכן אם ירצה לשתות מים ישתה. אח\"כ יטול ידיו וימזוג כוס ג' ויברך עליו בהמ\"ז וטוב לו שיחזר אחר ג' שיברך עליו בהמ\"ז וכבר כתבנו למעלה שראוי לאדם לזמן אצלו בכל י\"ט עני ודל בשלחנו לחלק משמחתו לעניים ולאביונים וכ\"ש בליל פסח שצריך לחזור אחריהם כמ\"ש כל דצריך וכו' וצריך להראות חירות ושררה בעצמו וישמח לב האומללים ויחשב להם כאלו הם בני חורין ולא יחסר להם דבר בלילה הזה וזהו ששנינו ולא יפחתו לו מד' כוסות של יין ואפי' מן התמחוי וה\"ה לשאר הדברים:", + "ויברך בהמ\"ז בנחת ובנעימה ויאמר יעו\"י בבונה ירושלים ויברך בפה\"ג על הכוס וישתה אותו בהסיבת שמאל ואם לא היסב לא יצא וצריך לשתות פעם אחרת בהסיבה וישתו כל המסובין ולא יברכו ברכת על הגפן אחריו אלא ימזוג הכוס ויתחיל שפוך חמתך וכבר אמרנו למעלה טעם למה הפסיק ההלל בב' כוסות. ויאמר לא לנו ה' בנעימה וקול זמרה כדרך בני חורין שיצאו משעבודם ויאמרו הודו לה' כי טוב כל\"ח על הצלתם ועל פדות נפשם ואומר עד ברכת יהללוך ואינו חותם ואו' נשמת כל חי וכו' עד ברכ' ישתבח וחותם מלך מהולל בתשבחות אל ההודאות וכו'. ולא יברך בפה\"ג שכבר נפטר בבפה\"ג של כוס ג' וע\"ז לא אמרו עליו ברכה אחרונה וישתה אותו בהסיבה וישתו כל המסובין ויברכו אחריו על הגפן שהוא סוף הענין ומי שרוצה לשתות כוס ה' לא יברך אחריו אבל יברך אחר כוס ה' ובלבד שיהי' מנהגו בכך אבל אם מחדש בא לנהוג נ\"ל שאין ראוי לסמוך על ברכת בפה\"ג של כוס ג' שיפטור להם כוס ה' אחר שאינו מן התקנה ומן החיוב שחייבו חז\"ל שד' כוסות אמרו ולא ה' ואם נתנו רשות היינו לאדם שיקבע אותה חובה אבל פעם שותה ופעם אינו שותה לא אמרו אבל אם יאמר בפה\"ג עדיף טפי ולא מקרי מוסיף על הכוסות כיון שניתן לו רשות שישתה אם ירצה: אחר שעשה כל המוטל עליו מכל אשר זכרנו יעסוק מעט בתורה קודם שיישן ואם בר הכי הוא שיוכל לעמוד כל הלילה מספר ביצ\"מ כדרך החכמים מה טוב חלקו ומה נעים גורלו. והנני מתקן ומסדר ענין מה שידרוש ויחקור זמן מהלילה או כולה דשייך לכניסה וליציאה. (ב\"ר ויאמר לאברם ידוע תדע כי גר יהיה זרעך וגו') ידוע שאני מפזרן תדע שאני מכנסן ידוע שאני ממשכנן תדע שאני פורקן ידוע שאני משעבדן תדע שאני גואלן עכל\"ה: ראוי שנדע מאין לו לבעל המאמר ז\"ל ג' ענינים אלו מן הפסוק ואם מחמת הכפל סגי בענין א' עוד דמי אמר לו שענין הכפל הוא לדבר והפכו כמ\"ש ידוע שאני מפזרן תדע שאני מכנסן אני אומר שענין הכפל ההוא לענין הפזור והשעבוד. ועוד מה ענין הסדר דנקט תחלה מפזרן ואח\"כ ממשכנן ואח\"כ משעבדן עוד מה בין פורקן לגואלן וזה שייך בענין משעבדן:", + "ואפשר דבעל המאמר ז\"ל ראה ג' ענינים בפסוק הא' של בשורת השעבוד וג' בפ' הב' של בשורת הגאולה וזה הכריחו שענין הכפל של ידוע תדע הי' על ענין ב' הבשורות כל א' על בשורה א' ומפני זה שינה הלשון בשניהם הא' נקט ידוע שהוא מקור להודיע ענין הבשורה הקודמת ותדע שהוא ענין על בשורת גאולתנו העתידה אחר זמן והג' ענינים שבפסוק הא' הוא גר יהי' זרעך הב' בארץ לא להם הג' ועבדום וענו אותם והם הג' ענינים שרמז בענין ידע תדע כנגד הא' שאמר ידע שאני מפזרן הוא כנגד כי גר יהי' זרעך דענין הגרות הוא שאין לו מנוחה במקום א' והולך מפה ומפה נע ונד ומטלטל הפך מהתושב שהוא מיושב במקום א' חזר ואמר בארץ לא להם להודיע צרה אחרת גדולה מזו שלא תאמר שאין הצרה כי אם בפזור וא\"כ יהי' אפשר אפי' בארצותם שלא יהי' להם מנוחה מצרת אחרים שיבאו עליהם ומפחד צרת' אינם שלוים ושקטים כראוי והם מתפזרים בכאן ובכאן אלא הצרה גדולה על זו שיהיו בארץ לא להם שאין מניחין אותם ברצונם ללכת למקום אחר אלא יעבדו אותם בארץ לא להם כמי שמעכב המשכון על חוב שיש בו כנגד זה אמר ב\"ה ז\"ל ידוע שאני ממשכנן. עוד הודיע לו הפ' צרה אחרת על שניהם והוא העכוב ועינו אותם שאע\"פ שיעכבו אותם בארצם כמו משכון אפשר היה שיהיו מושלים בעצמם וברוחם לעשות כחפצם ורצונם ולזה הודיע לנו שלא יניחו מעצבם ומעבודתם אלא ועבדום אותם כנגד זה אמר ב\"ה ז\"ל ידוע שאני משעבדן וכו' והם ג' ענינים כסדר הפ' וכל אלו ענינים נמצאו בארץ מצרים הם היו מפוזרים אלה פה ואלה פה כי ארץ מצרים גדולה היא כאז\"ל ת' פרסה על ת' פרסה ואע\"פ שאמר הפ' רק בארץ גשן אשר שם בנ\"י וכו' שנראה ששם היו כולם אפ\"ה לא היתה גשן עיר א' ולא ב' מדינות ולא ד' אלא היו עיירות רבות בארץ גשן כדרך שהיתה ארץ מצרים חלוקה למדינות ועיירות שלא יתכן שתקבל עיר א' ואפי' גדולה שבגדולות ולא מדינה רבה וגדולה לכל אנשי מצרים הרבים והעצומים וכ\"ש ארץ גשן לישראל שהיו ג' מאות רבוא לפחות למ\"ד וחמושים א' מה' אלא ודאי היו בתוך עיירות רבות מעט כאן ומעט כאן ואפ\"ה לא היו מניחין אותם המצריים לעמוד לבדן ובפני עצמן כי יראים היו שמא ילחמו עמהם ועלו הם מן הארץ אלא היו עמהם שרים וגדולים שעכב פרעה עם אנשי מלחמה כדי שלא ימרדו במלכות ואפי' בארץ מצרים היו מהם רבים כמו שנמצא בכמה מקומות למדקדק בהם והנה נתקיים בהם הפיזור וטענה הב' שנתמשכנו א\"צ ראיה שאפי' בי' מכות שהוכו עליהם היו מחזיקים בהם ולא היו מניחין אותם אלא מתוך הפחד הגדול שנפל עליהם ואמרו כולנו מתים. השעבוד והעינוי לפנינו הוא ויעבידו מצרים וכו' וימררו וכו' וכאשר יענו וכו' ובפסוק הנזכר הבטיחנו על ענין גאולתינו ויש בו ג' ענינים ג\"כ רומז לג' ענינים שרמז במלת תדע כדעת ב\"ה ז\"ל והם וגם את הגוי אשר יעבודו דן אנכי הרי א' אחרי כן יצאו הרי ב'. ברכוש גדול הרי ג'. ואינם כסדר הא' אבל פתח במאי דסליק מיניה ידוע שאני משעבדן תדע שאני גואלן מן השעבוד רמז בי' מכות כמו שאמר דן אנכי ומתוך י' מכות אלו נגאלו מן השעבוד ולא הי' פוצה פה המצרי ליהודי עשה לי כך וכך כי חרדת אלהים נפלה עליהם כי אם הי' בידם איזה מעקש ומעכב הוא פרעה הרשע ומאת ה' היתה נסיבה לחזק את לבו להתעולל בו אבל לא מרצון עבדיו ועמו כמ\"ש אליו הטרם תדע כי אבדה מצרים. וכנגד הב' שהיו ממושכנים והמעוכבי' ביד' כמשכון אשר הוא ביד אחר אמר ואחרי כן יצאו שיניחו אותם ע\"כ לצאת ואפילו פרעה הרשע אמר קומו צאו מתוך עמי איני מעכב בכם עוד. כנגד הג' שהיו מפוזרים ומטולטלים גרים בארץ אמרו יצאו ברכוש גדול ומתוך עשרם לא יהיו עוד גרים כמו שהיו אלא תושבים ומכונסים בארצותם ובטירותם וזה הי' אחר שקבלו התורה ועמדו במדבר בד' דגלים ושכינת אל על ראשם וכולם בלב א' היו ויסעו ויחנו כולם כא' ומשם באו לא\"י ונתישבו כראוי עד שבנה להם ב\"ה בימי שהע\"ה נאמר בהם איש תחת גפנו ותחת תאנתו ואין מחריד א\"כ בביאור דברי המאמר נתבארו הב' פסו' מכל ספקות שיש בהם אלא שיש לדקדק במ\"ש ת' שנה שהרי לא ישבו אלא רד\"ו שנה כמש\"ה רדו שמה אלא שכבר תירץ רש\"י ז\"ל על זה בפ' ומושב בנ\"י וגו' ושם הקושיא חזקה גדולה מזו מזכיר ישיבת מצרי' בפי' ת' שנה מה שלא הי' הוא ז\"ל מתרץ דלאו דוקא בארץ מצרי' אלא עם ישיבת שאר הארצות אחר גזירת בין הבתרים והם מן הדברים ששינו לתלמי המלך ואותו ענין נתרץ בא\"ת ב\"ש ונאמר שאין חוזר תיבות ת' שנה להאי דסליק מנייהו ועבדום וענו אותם שהרי לא נשתעבדו בהם כראוי ואפילו הרד\"ו כפרש\"י ז\"ל אלא חוזרים לתחלת המקרא כי גר יהי' זרעך וזה ודאי נתקיים בהם כי אפילו באבות נכתב בהם לשון גרות כמפו' בפ':", + "עוד אפשר לומר מדקדוק הפ' שלא אמר בארץ מצרים כי אם במצרים והוא ענין כולל כל מקום שיש בו בדוחק וצער: עוד אפשר לומר כי הגזרה כך עלה ברצונו לשעבד אותם ת' שנה כדי לצרפם ולבררן כנ\"ל אלא שהקב\"ה ברחמיו מיהר את הקץ בחמלתו עלינו בזכות אבותינו שלא נטמע ביניהם ונשאר כל ימינו עבדים לפרעה כמו שהגיד המגיד בהגדתו זה ענין שמעתי על פקוד יפקוד שהוא סימן שמסר יוסף שמי שיאמר אלו הב' מלות הוא ודאי גואל וענינם הוא שמנין פקוד שהוא ק\"צ יפקוד ר\"ל יחסר ממנין הת' וישאר רד\"ו לבד זהו על ידי הגאולה וברוח הקדוש נאמר ליוסף מה שהי' עתיד להיות או קבל כך מאבינו יעקב שהגזרה של ת' שנה לא תהי' מתקיימת כולה אלא כך יחסר מן המנין והוא סי' נשמע לב' הענינים ורחמי שמים קדמונו שאפי' הרד\"ו שנה שעמדו במצרים לא נתקיים בהם ועבדום וענו אותם כאז\"ל כל זמן שא' מן השבטים הי' קיים לא נשתעבדו בהם בישראל כמ\"ש וימת יוסף וכל אחיו וגומר ויקם מלך חדש וגו' ונמצאו ימי השעבוד משנולד משה שהוא קרוב לפ' שנה כדפרש\"י ז\"ל בפי' החומש וטעם בדבר טרם מכה יציץ רפואה פרח כבר נולד הגואל או קרוב למולדתו התחיל השעבוד וכן אז\"ל מרים נקרא' על שם וימררו את חייהם ונ\"ל שהיא עצמה בשרה בביאת גואל ובלדתו כאז\"ל הנביאה אחות אהרן שהיתה נביאה כשהיתה אחות אהרן קוד' לידת משה ואין להקשות מזה מפרש\"י ז\"ל שאפשר לומר שבלידת מרי' התחילו לשעבד אבל לא בקושי ומפני שינוי וסת נראה להם למרירות וקראו שמה מרים משום המרירות אבל אחר שנולד משה הי' העבודה קשה והעינוי ופרו וישרצו וכה\"א וכאשר יענו אותו כן ירבה וכן יפרוץ והוא שנא' וימת יוסף וכל אחיו וגו' ובנ\"י פרו וישרצו. וזה ראיתי לחלק כדי לישב ב' הענינים ולתקן הפי' עם המאמר ובזמן הגאולה עצמה התחיל השעבוד יותר ויותר ממה שהי' וז\"ש ולא תאספון לתת תבן לעם וגו' הם ילכו וקוששו וגו' וזאת הצרה היתה קשה להם עד מאד ועליהם נאמר ויכו שוטרי בנ\"י והקב\"ה עשה לטובתם שמתוך שעבודם בא להם גאולתם והמו מעיו לנו וזכר את ברית אבותינו כמ\"ש ותעל שועתם ונאמר וירא אלהים את נאקתם וידע אלהים כי אין גאולה מוצאת אלא מתוך הצרה וכה\"א כי יבא כנהר צר ובא לציון גואל נמצאו ד' זמנים בענין השעבוד הא' ויעבידו מצרים אב\"י בפרך ואז\"ל בפה רך ברצונ' הטוב ולא דרך שררה ומרדות הב' קודם לידת משה בלדת מרים והוא אשר התחילו להשתעבד בהם בקושי ובעבדות כדרך אדונים על עבדיהם. הג' כשאמר הבה נתחכמה לו וגו' ובנו את פיתום ואת רעמסס. הד' בזמן הגאולה שמנעו מהם התבן ולא חסרו מתכונת הלבנים וזו הי' קשה להם מכולם ומתוכם נגאלו ומן הדין הי' להשתעבד בהם מתחלה בקישוי וענוי כמו שנא' ועבדום וענו אותם אלא שהמב\"ה ברחמיו גבר חסדו עלינו לנהלנו ונתננו לרחמים לפני כל שובינו וז\"ש ויתן אותם לרחמים לפני כל שוביהם:", + "אחר שעלה ברצונו י\"ו למהר את הקץ לגאלנו רצה לקיים מה שהבטיח לא\"א בין הבתרים כמ\"ש וגם את הגוי אשר יעבודו דן אנכי:", + "וראוי לדקדק מאי וגם מה אתא לרבות והם ב' רבויים גם ואת היל\"ל ולגוי אשר יעבדו וגו' עוד אמאי הזכיר גוי כיון שלא התחיל בו היל\"ל ולאשר יעבודו וגו'. עוד אמאי תלה הענין בהם ולא במשעבדים היל\"ל את הגוי אשר ישתעבדו בהם דן אנכי. ואי משום דנקט ועבדום אין ענינו לעובדים אלא למשעבדים עצמם ויגיד עליו רעו דכתיב וענו אותם וכן ת\"א ויפלחון בהון וגו'. עוד מאי ואחרי כן אחרי ביו\"ד מיותר היל\"ל ואחר יצאו וגו' עוד מאי ברכוש גדול כי רכוש אינו נקרא אלא מה שהאדם קונה מעצמו ורוכש כענין שנאמר רכושו אשר רכש בפדן ארם היל\"ל בממון רב או בנכסים רבים והי' כולל בין נכסיהם בין נכסי אחרים והם מה ששאלו ממצרים וינצלו אותם: ואפשר לומר ולתרץ על ראשון ראשון אמר גם ואת לרבות אפילו למי שלא נשתעבד בהם והם בכור השפחה ובכור השבי שודאי לא הי' יכולת ורשות בידם להשתעבד בהם ואפ\"ה לקו משום שהיו שמחים בצרתם או משום שלא יאמרו יראתם תבעה עלבונם ומפני כן לא אמר לאשר יעבודו והזכיר גוי לרבות כל גוי אשר בתוך העובדים שכולם נכללים עמהם אחר שהיו שמחים בצרתם:", + "עוד אפשר לומר שאמר את הגוי לרבות גוי ואלהיו כמו שמצינו שלקו הם ואלהיהם עמהם כמ\"ש ובכל אלהי מצרים אעשה שפטים וכאן רמזה לו הקב\"ה לאברהם ואע\"פ שנתרבו במלת את בענין טפל אין לחוש אחר שהמכה שלהם אינה גלויה ומפורסמת לכל כמכת הגוי עצמו ואמר הגוי בלשון הה\"א הידועה לרמוז שהיה עתיד לשעבדם בתוך גוי ידוע ומפורסם בעולם וכן השר שלהם למעלה הוא רהב השר הגדול וכו' נאמר עליו התנין הגדול הרובץ בתוך יאוריו והוא גדול משרו של עשו בענין מעלתו וכן נאמר עליו קטן נתתיך בגוים בזוי וגו':", + "ובזה יתורץ למה נשתעבדו ישראל במצרים יותר משאר ארצות והוא למעלת ישראל בענין גלותם שלא ישתעבדו בהם בזוים ופחותים כמ\"ש בענין ב\"ה והלבנון באדיר יפול וגו'. גם להכיר לכל גדולת הקב\"ה שגאל אותנו משם עם היות שכל הטומאה רצוצה וכחות הדין נמצאו בהם כמ\"ש מבית עבדים מבית פרעה ואינו לגריעותא אלא שהיא בית עבדים שכל עבד הנכנס שם אינו יוצא עוד משם בכחם הגדול והאדיר בלהטיהם הגדולים והשי\"ת הוציאנו ביד רמה ע\"כ שלא בטובתם ובאלהיהם עשה ה' שפטים ועל אשר לא תלה הענין במשעבדים ואמר את הגוי אשר ישתעבדו בהם דן אנכי הוא מפני הענין שאמרנו שאין הענין תלוי במשעבד בלבד כי אפי' מי שלא נשתעבד בהם נלק' אבל כשהענין תלוי בהם מרבה ענין גדול שאפי' שהישראל עבד אותו ברצונו ולא בהכרח אפי' הכי לקה על ידי כך: עוד שלא הי' ענין הנקמ' מפני שעבוד בלבד כי אינו מן הדין אחר שנגזר עליהם שישעבדו אותם שילקו על כך השופט כל הארץ י\"ו לא יעשה משפט אלא משום שהקשו את ערפם וכבדו את אזנם ולא אבו שמוע מאמר האל ית' וית' שלח את עמי ויעבדוני והם מעצמם נתנו כתף סורר' בתחלה וימאנו להקשיב עד ששורת הדין חייבה להנקם מהם נקמה גדולה ע\"ז וע\"ז ואע\"פ שהקדים מאמר הש\"י לא מפני כך נגזר: עוד אפשר לו' דנקט לישנא דקרא ויתישב ועבדום היינו שישתעבדו בהם וכן ת\"א ויפלחון בהון וכן אשר יעבודו בענין זה וכן ת\"א די יפלחון בהון ונקט הלשון הזה דמשתמע לתרי אנפי שישמע שהם עתידי' לעבוד את אחרי' ואחרים יכבידו עליהם את עולם ועל הכל יתנו דין וחשבון כי הוא קצף מעט והמה עזרו לרעה. ואמר דן אנכי להסתיר הענין כי הכל לפי מעשיהם אשר יעשו כי אף על פי שגזר שיהיו הם עבדים ביד אחרים דן אנכי על הוספה שיוסיפו על הראוי וע\"כ נקט לשון דין המשפט כי הוא אל אמונה ואין עול ולא נחתם גזר דינם עד שעשו בהם שפטים בכמה עניינים שמרוב צרתם ושעבודם הקשה כתיב ויאנחו בני ישראל ותעל שועתם אל האלהים והוא בשורה טובה לאברהם שלא הי' הגזרה לשעבוד גדול וקשה ואע\"ג דכתיב ועבדום וענו אותם אפי' הכי אינו מן הגזרה אלא ספור מה שיעשו הם יותר מן הראוי והבשורה לו הוא שינקום נקמתם מהם ומפני כך יצאו ברכוש גדול שכר טרחם ועמלם כיון שהי' שלא מן הראוי: עוד אפ\"ל כי אמר דן אנכי לכלול דינים רבים ומשונים ולא אמר מכה ונגוף שהם ענין א' וכן נוכל לו' על תוספת היו\"ד של ואחרי שרמז לו שלא יצאו משם כ\"א אחר שיוכו בי' מכות וכן אז\"ל דן אנכי בי' מכות והענין משום שכולל דינים הרבה: עוד אפשר לומר שלא אמר דיין אלא דן אנכי שהוא ענין עומד והוא להראות לו שמעולם לא הסיר ידו מעליהם לרעתם בין קודם היציאה בין בזמן היציאה בין אחר היציאה וכפי הקבלה דן אנכי הם נ\"ד שמות היוצאים משם בן ע\"ב היוצא מפ' ויסע ויבא ויט שהם רי\"ו אותיות וע\"ב שמות כל שם בן ג' אותיות ונ\"ד שמות כל שם בן ה' אותיות בכחו יצאו ישראל ממצרים והיינו דנקט אנכי ולא אני: עוד אפשר לומר דאמר ואחרי ביו\"ד ולא ואחר משום דאחרי מופלג וגילה לו שלא יהי' ההוצאה סמוכה לתחלת הדין אלא אחרי זמן רב שיתעלל בהם יצאו. ואמר ואחרי כן להודיע כי מתוך כובד המכות שיבאו עליהם יצאו ברכוש גדול שיהיו יראים מהם וגברה מעלת' בעיניהם עד דמתוך כך נשא חן בעיניהם וישאילום וינצלו את מצרים. עוד גילה לו שאין רוב המכות לתועלת' של ישראל כדי שיניחו אותם לצאת כ\"א לרעת' הי' להתנקם מהם על כל אשר עשו ומאת ה' היתה נסיב' לחזק את לבם ואח\"כ שסבלו המכות הראויות להם הם יצאו מעצמם ולכן לא אמר יוציאום או יניחום לצאת וכן הי' הענין כי אע\"פ שקם פרעה בלילה ואמר קומו צאו לא יצאו הם בלילה אלא ביום לעיני כולם כמ\"ש ביד רמה לעיני כל מצרים ואמר ברכוש גדול ולא אמר בממון או בנכסי' היא הבשורה עצמה שאותו ממון שיוציאו אע\"פ שלא הי' שלהם לא הי' גנבה וגזל בידם אלא רכושם איקרי אחר שנשתעבדו בהן חייבין הם להם כזה וכזה וכמעשה דרב גביהה בפרק חלק. ובזה יתיישב כיצד ישתעבדו בהם שלא מן הגזרה אלא אחר ששלמו להם פעלם אל חיקם הוה להו כאלו לא נשתעבדו ולתועלתם הי' ואמר ברכוש גדול לרמוז רכוש עצמן מצאנם ובקרם ורכוש אחרים מה שהוא ממצרים שהשאילום וביזת הים שהיא יותר מכלם כמו שאמרו ז\"ל על פסוק ויסע משה וכו' שהסיען בעל כרחן:" + ], + "The Ten Plagues": [ + "ואפשר שזהו שרמז במלת ואחרי שהוא מופלג שאין הענין על מכות מצרים עצמם אלא אחרי כן שיצאו לא נגמרה יציאה עד שנטבעו המצרים בים כי שם נאמר ויושע ה' כי נגמרה התשועה בשלמות ובאותה התשועה יצאו מכל וכל ברכוש גדול של פרעה כי הוא ביזת הים כמו שאז\"ל. ע\"כ ענין הפסוקים:", + "ומזה נבא לבאר ענין עשר מכות שהביא על המצרים במצרים ור' יהודה הי' נותן בהם סימנין דצ\"ך עד\"ש באח\"ב והם דם צפרדע כנים ערב דבר שחין ברד ארבה חשך מכת בכורות. ותחלה צריך לעורר מאי שנא המכות האלו משאר מכות אח\"כ סדר עשייתן זו אחר זו אח\"כ למה היו י' ולא מנין אחר אח\"כ מה ענין ר' יהודה ז\"ל לתת בהן סימן זיל קרי בי רב הוא והכל יודעין אותם ולמה לנו סימן. ואח\"כ שעשה סימן בג' תיבות מה ראה לחלקם כך ג' אותיות בב' תיבות הא' וד' באחרונה:", + "ולתקן ענין זה נקדים הקדמה אחרת וכבר רמזנו צד מה ממנה שראוי להבין מה ראה המב\"ה י\"ו להוריד ישראל למצרים בתוך כור הברזל והדבר נגזר מאתו ית' כמו שאמרו ז\"ל עתיד היה יעקב לירד למצרים בשלשלאות של ברזל לקיים מאמר בין הבתרים אלא שה' הורידו בכבוד גדול ראה שגזרת בין הבתרים שאמר לו הקב\"ה גר יהי' זרעך הי' ראוי להיות במצרים ולא במקום אחר וצריך לידע טעמא מאי. עוד ישראל מה חטאו להיות כפופים ומשועבדים ומעונים תחת סבלות מצרים יותר משאר אומות מא\"ה עוד אם הגזירה אמת החריצות שקר כיון שהי' גזירה מאת הבורא י\"ו שהמצרים ישתעבדו בהם ויענו אותם למה הביא עליהם כל המכות הגדולות וכל הצרות אשר עברו עליהם עד שכלם הלכו לאבדון ולא נשאר מהם שריד ופליט כמו שאחז\"ל שבזמן שהמצריים היו נטבעים בים גם אותם שהיו במצרים נתנו חרב איש באחיו ואיש ברעהו ולא נשאר מהם משתין בקיר כמו שאמרו כי ה' נלחם להם במצרים כמו שהי' נלחם עם אלו הי' נלחם עם אותם שבמצרים ודאי מעט מזער לא כביר נשארו מהם מכל ההמון הרב ההוא עד שאז\"ל שפרעה בלבד נשאר מן הנטבעים והלך ומלך בנינוה והוא אשר הכריז להם התשובה בידעו את מעשה ה' הגדול אשר עשה במצרים ואם איתא דמצרים נשארה במקומה כשאר ארצות למה לא חזר אל ארצו ואל מולדתו ומלך עליהם אלא נראה כי נשארו מעט מהרבה ואע\"פ שאפשר לו' כי מפני הבוש' שהלך עם כל שריו ועבדיו לא רצה לחזור ריק מכל טוב שכלם נטבעו אפ\"ה הי' לו לשלוח להם כזה וכזה הי' הענין אין בידי עון ופשע ובודאי היו מקבלין אותו כיון שהוא לא חטא במיתתם זו: עוד בר מן דין ובר מן דין א\"א לאנשי מצרים שנשארו אלא כמצולה שאין בה דגים פחותים וחגרים ופסחים ועורים נעורים מכל טוב כי אחר שעברו עליהם כל המכות ההם ובפרט מכת בכורות שלא הי' בית שלא הי' שם מת ואח\"כ ויקח שש מאו' רכב בחור וכל רכב מצרים ודאי היו יותר מס' רבוא כדי להלחם עם ישראל ולהחזירם אליהם וכתיב לא נשאר מהם עד אחד אחר כל זה מה השארות ישאר מארץ מצרים ודאי ארץ מצרים נאבדה לגמרי בסבת ענין זה של ישראל הם והשר שלהם ומה פשעם ומה חטאתם שהביא עליהם רעה הגדולה הזאת אחר שממנו נגזרה הגזרה שישתעבדו בהם השופט כל הארץ לא יעשה משפט אלא ודאי יתרומם שמו של אלהינו ית' צופה ומביט עד סוף כל הדורות והוא ראה שהי' מוכרח הענין הזה שירדו ישראל למצרים ולכלות המצרים בענין זה והכל בדין ומשפט כי הוא אל אמונה ואין עול:", + "ידוע הוא כי כל העולם כולו לא נברא אלא בשביל ישראל סבא שנא' בראשית ברא אלהים בשביל ישראל שנקראו ראשית שנא' ראשית תבואתה וישראל לא נבראו אלא בשביל התורה נמצאו כל העולמות כלם וכל יושביהן תלוי על קבלת התורה כשאחז\"ל יום הששי תנאי התנה הקב\"ה עם מעשה בראשית אם ישראל מקבלין את התורה יום ו' בסיון וכו' וכן כתיב אם לא בריתי יומם ולילה וכו' והיא התורה שנאמר והגית בו יומם ולילה וא\"כ נתינת התורה היא הכרח לקיום העולמות ומתנה טובה כמתנת התורה אינה נתנה אלא ע\"י יסורין כשאז\"ל ג' מתנות טובות נתן הקב\"ה לישראל וכלם ע\"י יסורין תורה וא\"י ועוה\"ב. והענין הוא שאין ראוי לתת מתנה טובה ומעולה אלא למי שיכיר בה ויהי' כדאי וחשוב לקבל אותה מן הדין ומן הראוי וע\"כ באין עליו יסורין קודם אם יקבל אותם בסבר פנים יפות בשביל אהבת המתנה ואם בועט ביסורין א\"כ הוי ליה כבועט במתנה ואין ראוי ליתנו לו כיון שאינו מכיר במעלתה וגדולת' ובזה יתבא' הכל בעה\"י. המב\"ה בחר בזרעו של אברהם להיות לו לעם סגולה מפני שמצ' אותו אהוב נאמן כמ\"ש ומצא' את לבבו נאמן לפניו ומשום אהבתו הגדולה ראה בהם להנחיל להם תורה ומצות ושיתקיים העולם כולו בכללו ע\"י שומרם התורה ומצות וקודם שיתן להם חמדת התורה וכלי שעשועיו רצה לצרפם וללבנם להסיר מהם כל סיג וכל פסולת לזקק אותם כצורף כסף המזקק את הכסף בתוך הכור וכן נאמר מכור הברזל ולא די להם השעבוד והענוי אלא שבג' ימי אפילה מתו כל הפושעים והמורדים ופריצי ישראל שלא היו ראוים לקבל התורה מחוסר אמונתם בה' ובמשה עבדו וכל הנשארים כולם היו מנוקים שעברו עליהם וקבלו אותם בסבר פנים יפות כדי לקבל התורה ראוים הם לכך כמ\"ש. ומנין שכך הי' שכן אמר להם משה במלאכות ה' בהוציאך את העם ממצרים תעבדון את האלהים על ההר הזה וזה הודיע להם תחלה לראות אם יעמדו בבטחונם לקבל היסורין בשמחה ובסבר פנים יפות לאהבת התורה אשר הם עתידין לקבל ובודאי שכך הי' והאמינו ושמחו על הענין ועל הבשורה וכמ\"ש ויאמן העם וכו' ויקדו וישתחוו על בשורת נתינת התור' ושמחו למפרע על כל הטורח והשעבוד שעבר עליהם אחר שעתידין לקבל התורה ועם קדוש כזה ראוים הם לתת להם התורה התמימה עם הרועה הנאמן שעליהם מרע\"ה. וזה הי' סבת ירידתם למצרים להוציא הפרי הזה וכפי זה נמצא שמה שנגלה המב\"ה אל אאע\"ה ידע תדע וכו' לא בא להודיע לו הצער של השעבוד דא\"כ מה תועלת הי' לבשר לאברהם צרת בניו וגלותם אלא מתוך צרת השעבוד הודיע לו בשורת נתינת התורה כי א\"א זה בלא זה כמ\"ש. ורמז לו באומרו גר יהי' זרעך כלו' אינו דרך קיום והעמדה אלא דרך גרות בארץ אחרת לתועלתם לצרפם וללבנם ואחרי כן יצאו ברכוש גדול כלו' לתועלתם היא הגירות והשעבוד כי יצא משפטם לאור ואברהם נביא הי' ובודאי שנודע לו הענין כאשר היה וא\"כ בשורה טובה היא לו וזהו דכתיב בתר הכי ואתה תבא אל אבותיך בשלום אחר שאתה יודע הדבר הזה ושבניך עתידים לקבל התורה ולא אחליפם באומה אחרת תבא אל אבותיך בשלום ואח\"כ בשרו שיבאו לארץ ויירשו אותה כדכתיב ודור רביעי ישובו הנה. ואין להקשות לפי זה למה הי' הענין במצרים יותר משאר ארצות אחר שאין הענין אלא לקבל יסורין ולצרף וללבן בכל מקום הי' אפשר להיות. דב' תשובות בדבר חדא שזה הדבר לא הי' ראוי להיות בארץ כנען עצמו שאחר שעתידין לירש אותה ולקחת אותם לעבדי' אין ראוי שישתעבדו הם בהם תחלה כי יבאשו בעיניה' ויקומו עליהם כאיש אחד להכריתם מן הארץ אחר שהם משועבדים ולא הי' להם מקום להרים ראש כדי שיפחדו וייראו מהם כמ\"ש תפול עליהם אימתה ופחד. זאת ועוד שכבר נגזר על כנען עבד עבדים יהי' וכו' וכיצד יהיו עבדים שולטים על אדוניהם ואע\"פ שהיו שם ז' אומות אמורי וחתי ופריזי והחוי והיבוסי וכו' כלם היו בני כנען כדכתיב וכנען ילד וכו' ועל כן נקרא כל א\"י בשם ארץ כנען אע\"פ שהוא הי' א' מן השבעה מפני שכלם זרע כנען היו וא\"כ לא אפשר להם להשתעבד בארץ כנען עצמה תחת ממשלת איזה מלך שיהי' מן הסבה שזכרנו. ואחר שהשעבוד צ\"ל בח\"ל אין לנו ארץ קרובה לה כארץ מצרים כמו שאמר שהי' מצרניה לארץ ישראל. השנית כבר רמזנו למעלה שהי' הענין למעלת ישראל שאין ראוי שישתעבדו תחת מלך גרוע ופחות כ\"א תחת מלך אדיר וגדול ופרעה באותו זמן הי' מן האדירים עד שהי' עושה עצמו אלוה ובפרט אחר הרעב שבא לכל הארצות ובארץ מצרים הי' לחם שנתעלה במעלה גדולה על כולם שכולם היו צריכין אליו ונתעשר עושר מופלג כמו שמצינו וכל הארץ באו מצרימה וקבץ כל כסף וזהב מן הממלכות וכל זה הי' לתועלת ישראל היותם משועבדים תחת מלך אדיר וגדול. ושימצאו ממון רב כשיצאו כמ\"ש יצאו ברכוש גדול. זאת ועוד שארץ מצרים היתה מלאה גלולים ושקוצים מכל שאר הארצות וכמעט כל הטומאה שבעולם נמצאת בתוכה עד שמפני כך לא ייחד דבור המב\"ה עם מרע\"ה בתוכה כמ\"ש כצאתי את העיר וכו' וא\"כ לא נמצא בזה כור הבחינה והנסיון לבחון העומדים אדוקים ביראת ה' ואמונתו כמי שעומד בתוך הפסילים והאלילים והטומאה רצוצה מלאה מכשפים ולטים ולהטים שודאי צריך אמונה גדולה למאוס ברע ולבחור בטוב ומי שיוכל לעמוד עליו ראוי הוא לכל טוב וכן אאע\"ה לא ירד למצרים כ\"א להיותו יודע כל טומאותיהם ומכיר בטיב גלוליהם ולהרחיקם מעליו באמונתו השלמה שהי' מאמין והוא הי' סימן לבניו שירדו גם הם שם ויכנסו בשלום ויצאו בשלום ומכל זה הי' מתעלה ומתגדל השם הגדול שאחר שידעו והכירו כל הטומאות והשקוצים הניחו הכל והלכו אחריו י\"ו ומפני זה הי' ראוים לכל טוב וחסד שעשה עמהם ונתן להם תורתו בשמחה גדולה והוריד להם את המן והגיז את השלו וכביכול הם עשו חסד עם ה' י\"ו לצאת מתוך ההפכה ולבקש אהבתו ויראתו וכה\"א זכרתי לך חסד נעוריך וגו' לכתך אחרי במדבר ואלו הי' במקום אחר לא היתה נחשבת אהבתם לאין וקרוב לזה אמר בס' הזוהר על פ' וישמע יתרו וז\"ל בשעתא דאתא משה לפרעה וא\"ל אלהי העברים נקרא עלינו פתח ואמר לא ידעתי את ה' ובעא קב\"ה דיתיקר שמיה בארעא כמה דאיהו יקרא לעילא כיון דאלקי ליה ולעמיה אתא ואודי לקוב\"ה ואמר ה' הצדיק וגו' לבתר אתבר ואתכפיא ההוא כהן דמשתמש תחותיהו עד דאתא ואודי ליה לקב\"ה ודא הוא כהן און סטרא אחרא דאיהו סטר שמאלא וכו' וכיון דההוא מלך וכהן אודו לקב\"ה ואתברו קמיה כדין אסתלק קב\"ה ביקריה על כולא עילא ותתא ועד דאסתלק קב\"ה ביקריה כד אודן אילין קמיה לא איתיהיב אוריית' עד לבתר דאודי יתרו ואמר עתה ידעתי וגו' ברוך וגו' כדין אסתלק קב\"ה ביקריה עילא ותתא ולבתר יהב אורייתא בשלימו לשלטנו על כולא עכ\"ל. הנה עיניך רואות שכל אלו הסבות סבב סבת הסבות י\"ו לגדולת שמו הגדול ולקדשו בעולם שכולם ידעו ויכירו כי אין זולתו ובלתו ואפס מבלעדיו ומינה נמשך גדולה ומעלה לעמו ישראל בקבלת התורה שנגלה והם בהו\"ש ופנים בפנים ראו את כבוד ה' עליהם וראתה שפחה על הים מה שלא ראה יחזקאל ואלמלי לא נצרפו ונזקקו בכור עוני בתוך ארמ\"צ לא היו הם ראוים לכל הכבוד הזה גם לא הי' מתקדש ש\"ש כמו שנתקדש בה בפרעה ובכל חילו וזה' טעם וסבה לירידת ישראל למצרים. ומזה נבא לענין י' מכות עם היות שכך גזרה חכמתו י\"ו ובהתבאר סדר הי' מכות וכוונתם יתורץ הספק בעה\"י:", + "מצינו בענין המכות שנלקו הד' יסודות והם יסוד האש ויסוד האויר ויסוד המים ויסוד העפר. והענין הוא שרצה המב\"ה להודיע גדולתו ומעלתו איך הוא שליט בכל ועושה כחפצו ורצונו בעליונים ובתחתונים ולו לבד היכולת והממשלה לפשוט המורכב ולהרכיב הפשו' כמו שנבאר בעה\"י ולקות הד' יסודות אלו מצינו בי' מכות: כיצד לקות המים מצינו בענין היאור בדם וצפרדעים וממים נעשה דם ובודאי אין פשיטות הדם כפשיטות המים מכמה סבות אח\"כ חזר המורכ' ונעשה פשוט ברצונו י\"ו שדם נעשים מים ואפי' הצפרדעים נסגו אחור וכל מה שהשריץ היאור לא השריץ וחזרו המים למה שהיו ואע\"פ שנשארו הצפרדעי' בתוך היאור לא נשארו כ\"כ כמו שהי' אלא מעט נשארו כמ\"ש רק ביאור תשארנה ומהם חזרו למה שהיו מתולדות המים כי מלת רק כך נראה כי אפי' ביאור לא כולם נשארו אלא מקצתם ואין לו' כי נשארו אבל מתו שהרי נאמר ותבאש הארץ מכלל שהיאור לא באש אלא כל מה שיצאו חוצה לו מתו כמו שנא' ויצברו אותם חמרים והוא הי' לפוקה ולמכשול לפרעה ולמצרים משורת הדין נתן ככה אחר שחזר מדבורו שאמר העתירו אל ה' ואשלח את העם ואח\"כ חזר מדבורו לכן נשאר מהם לשיכים בעיניו. ובענין הערוב ג\"כ שחזר מדבורו הי' מן הדין שימותו כולם ובאש מצרים אלא שהיה להם הנאה גדולה בעורות ולכן כתיב לא נשאר א'. ובענין הארבה לא מתו ונשארו בארץ אלא פרחו כולם ונתקעו בים סוף כדכתיב לא נשאר ארבה א' וכו' ואפי' המלוחי' מפני שלא חזר כאן מדבורו שלא הבטיח להם דבר ועוד שאמר חטאתי לה' אלהיכם ולכם וכל הכוונה הי' שיודה כמו שאמרנו א\"כ מצינו בענין המים שהרכיב הפשוט והפשיט המורכב כמ\"ש: עוד מצינו במופת הא' שנעשה לפני פרעה בענין המטה לנחש שהחזיר הדומם לבעל חי ומבעל חי החזיר לדומם ואחר שנעשה נחש נעשה מטה ועוד הפלי' לעשו' לתת כח בעל חי לדומם בהיותו דומ' כמ\"ש ויבלע מטה אהרן וכו' בהיותו מטה בלע מטות' והחזי' מועט את המרובה והנה כמה נסים תכופים וצרופים זה לזה והכל להודיע איך יש לו היכולת בכל הנבראים לעשות כרצונו ואע\"פ שחרטומי מצרים רצו לעשות גם המה בלטיהם כן לא הועילו לעשות הכל בשלמות עד שע\"כ הודו ואמרו אצבע אלהים היא: לקות העפר מצינו בענין הכנים שנא' ויך את עפר הארץ גם מכת הערוב הוא מענין לקות הארץ שנשלחו בהם נחשים ועקרבים וכל זוחלי עפר בערבוביא:", + "לקות האש השחין והדבר כי כולם מחמימות האש השחין מפיח הכבשן והדבר מיד ה' שורף בשר האדם ומקדיח אותו: לקות האויר הברד והארבה והחשך. כולם הם באויר השמים ובכל לקות מהם מצינו שהודה על כרחו שהיכולת ביד הבורא ית'. בצפרדעים אמר העתירו אל ה' ויסר מעלי הודה גם כן שבידו להסיר. בכנים אמר אצבע אלהים היא גם בערוב אמר העתירו בעדי. בענין האש נאמר ולא יכלו החרטומים לעמוד לפני משה. בענין הברד והארבה אמר חטאתי לה' נמצא ש\"ש מתקדש ע\"י המכות האלו והם הם שגרמו רעה לעצמו שהקשו את ערפם ולא אבו שמוע. אבל צריך לדקדק עדיין כי בד' מכות הי' מספיק לענין זה מכה א' לכל יסוד ולמה הוצרכו ב' או ג' בכל א' גם צריך לתת להם סדר כי ראוי הי' שילקו כענין סדר היסודות אם מלמעלה למטה והם אש אויר מים עפר. או מלמטה למעלה. והם ילקו מים עפר אש אויר. וצריך לתת טעם לסדר זה. ואפשר שהתחיל במים ועפר תחלה שהם העומדים לפני בני האדם וקרובים אליהם יותר והקדים המים לעפר משום שהי' עושה עצמו אלוה כדכתיב לי יאורי וגו' ושבר זרועו וכהה עין ימינו תחלה והכה בו ב' מכות דם וצפרדע את גבורותיו תחלה הודיע איך בידו לעשות ב' הפנים בנושא א' המים דם והדם מים אלו שותין מים ואלו שותין דם דבר חוץ מן השכל וחוץ מן הטבע וכמו שהחליף המים לדם כן החליף השר שעליהם ואין מוחה בידו לעשות כרצונו. אחר הכותו את היאור בשלמות והיא הכאה למים עצמן חזר והכה בהן ומהן ליושבי הארץ ואע\"ג שהמכה הא' הי' ג\"כ ליושבי הארץ כמ\"ש ויחפרו כל מצרים סביבות וכו' אפ\"ה ההכאה עצמה לא הי' כ\"א ליאור עצמו וכן נראה מהפסוקים למדקדק בהם כי לא הזכיר ארץ מצרים ולא יושביה במכת הדם אבל מכת הצפרדעים הי' לכל ארץ מצרים כמ\"ש והעל את הצפרדעים על ארץ מצרים. אח\"כ הכה את עפר הארץ וכו' שההכאה הי' לעפר עצמו ונמשך ממנו הכאה לאדם ולבהמה כמו שנאמר ותהי הכנם באדם ובבהמה וההכאה הב' היתה לכל יושבי הארץ כמו שנא' הנני משליח בך ובעבדיך ובעמך וכו'. אחר שלקו ב' אלו לקה יסוד האש להיותו מוקד ותחלה הכה לחוץ מהם שהם הבהמות כדכתיב בסוסים בחמורים וכו' אח\"כ הכה על האדם ועל הבהמה. אח\"כ הכה ליסוד האויר ותחלה הכה לחוץ מהם והם אשר בשדה ולא יאספו הביתה אח\"כ ומלאו בתיך ובתי כל עבדיך וכו'. נמצא ח' מכות ב' בכל יסוד לצורך הא' גרועה מחברת' והוא לרחם עליהם אולי ישובו כענין שנא' אדם כי יהי' בעור בשרו וכו'. הב' האחרים חשך ומכת בכורות הוכרחו לתועלת ישראל כמ\"ש זהו ענין א' לסבת המכות ומנינם וסדרן: עוד ענין אחר אמרו שרצה המב\"ה להתנהג עמהם בדרך תכסיסי מלוכה כדרך שהמלכים נלחמים זה עם זה. ראשונה סותמין להם את המים לא ימצאו מים לשתות כך עשה המב\"ה הבאיש את היאור וילאו למצוא מים לשתות. אח\"כ באין בקולות ובקולי קולות בקול קרנות להשמיע את העם להבהילם שיפחדו וירעצו מקולם כך המב\"ה הביא עליהם את הצפרדעים שהיו מקרקרים בכל מקום ואפי' בחדרי משכבם ולא הי' אפשר להם לישן מקול צעקת קרקורם ואפי' המי' שהיו שותין נעשין צפרדעים ומקרקרים בתוך מעיהם כמ\"ש ובכה ובעמך וכו'. אח\"כ עושין מחפורות תחת הקרקע כדי שלא ימצאו מקום לנוח כך המב\"ה הכה את עפר הארץ ובכל מקום שהולכין מתמלאין כנים האדם והבהמה ואין להם מנוחה והשקט. אח\"כ מתירין חיות רעות ואנשי רשע והוללים כדי שיכו בהם מכה רבה כך הקב\"ה שלח להם את הערוב ערבוביא מכל מיני משחית ונכנסו ביניהם לאכול בהם כרצונם. אח\"כ נוגע בהם יד המלך ושריו להשחית בכל מה שהוא חוצה להם במקנה הבהמות בסוסים ובגמלים וז\"ש הנה יד ה' הויה במקנך אשר בשדה וכו' אח\"כ נוגע בהם עצמם בחצים ובליסטראות וזהו השחין ששלח פיח כבשן על כל ארץ מצרים והי' לשחין פורח אבעבועות. והברד והארבה והחשך הי' מאת הש\"י להאריך להם והכה בעץ השדה ובעשב הארץ שמא ישובו. והחשך הי' לתועלת ישראל שיחפשו במטמוניהם ויראו היכן נתונים כליהם וחפציהם שלא יוכלו להכחיש להם וג\"כ שימותו פושעי ישראל ומחוסרי אמנה ושאינן כדאין להגאל. אח\"כ הביא עליהם מכת בכורות והיא המכה אשר נגעה עד לבם ובה הודו בע\"כ ושלחו את העם והיא היתה תחלת המחשבה סוף המעשה כמ\"ש והנה לא שמעת עד כה הנה דרך אחר לענין המכות וסדרן: עוד נוכל לומר דרך אחרת לענין המכות וסכום מנינם וסדרם וטעם למה לקו המצרים בהם ונאמר שכיון שישראל עתידין לקבל י' הדברות ובהם כללות התורה כולה רצה ליראם תחלה בי' מכות שאם לא ישמרו ויקיימו אותם עליהם ילקו בי' מכות במקום י' הדברות וזהו שנא' כל המחלה אשר שמתי במצרים לא אשים עליך וכו' בתנאי אם שמע תשמע וכו' ומכלל הן אתה שומע לאו שאם ח\"ו לא ישמעו ילקו בהם ח\"ו. והכה את העבד כדי שיראה בנו ויפחד ע\"ד לץ תכה ופתי יערים וכו' והכל לתועלת הבן.", + "ואפשר לסדר ענין המכות כענין י' הדברות זה כנגד זה:", + "המכה הא' היא מכת היאור שהוא אלוה של פרעה כמ\"ש לי יאורי וכו' ראה להכות בו תחלה שידעו שאין ממש באלהות העמים מא\"ה כי כל אלהי העמים אלילים וכנגד זה צוה לישראל עמו אנכי ה' אלהיך אשר הוצאתיך שהיכולת בידי לעשות כרצוני בעליוני' ובתחתוני':", + "המכה הב' הי' ג\"כ ביאור להוציא את הצפרדעים להורות כי מן המים הפשוטים עשה מהם מורכב להשחית אות' ואת אשר קוו מן היאור אשר בטחו עליו לעשות ענבי' ויעש באושים והעלה להם משחיתים להשחית בהם עד כלה ואח\"כ הראה להם שאין בהם תועלת בכל אלהים אחרים כי אדרבה נהפך לו למשחית וכנגד זה אמר לא יהי' לך אלהים אחרים וכו' לא תשתחוה להם וכו' שאין בהם תועלת כלל אשר לא ירעו מצד עצמן וגם היטב אין אותם משא\"כ ה' אלהיך כי הוא פוקד עון אבות על בנים וכו' ועושה חסד לאלפים וכו': המכה הג' ויך את עפר הארץ כנים בריה פחותה מכעדשה להראות כח שמו הגדול שהוא מהוה כל הויות ומשגיח עליהם והמצרים הודו על זה ואמרו אצבע אלהים היא כנגד זה צוה לא תשא את שם ה' אלהיך לשוא והוא ענין כולל דברים הרבה כמו שבארתי בחבור מזכרת עון שכתבתי והענין הוא שצריך לנהוג כבוד גדול ועצום בשמו הגדול מכל צד שיהיה:", + "המכה הד' שלח בהם את הערוב מדה כ\"מ וכמו שהם מערבין קדש וחול וטמא וטהור כך הביא עליהם ערבוביא של מיני משחיתים להשחית בהם ובישראל שהיו קדושים ומבדילין בין קדש לחול ובין טמא לטהור נאמר בהם והפלתי ביום ההוא את ארץ גשן אשר עמי עומד עליה לבלתי היות שם ערוב וכו' כנגד זה צוה להם את השבת שיבדילו בין קודש לחול כמ\"ש ששת ימים תעבוד וכו' ויום השביעי שבת לה' אלהיך וכו':", + "המכה הה' דבר במקנה וכו' ונאמר בה ושמתי פדות בין עמי וכו' וענין המכה הזאת מיתה חטופה שבין לילה היה ובין לילה אבד ומשתלחת בעולם לאבד את הרשעים ולקצר ימיהם ונכרתים בחצי ימיהם והרשעים מתיסרים בה הרבה. וכנגדה כבוד אב ואם שכתוב בה למען יאריכון ימיך ומכלל הן אתה שומע לאו:", + "עוד אפשר לומר שהראה להם פרטיו' השגחתו במה שהציל את מקניהם מן המות והפלה בין מקניהם למקנה מצרים ואם על חיי הבהמות חס והשגיח הצלתו עליהם כ\"ש לחיי השומר מצותיו וחוקיו שישמרהו ויחיהו ויפדהו מכל צרה ומכל נזק יצילהו ואורך ימים ישביעהו:", + "המכה הו' מכת השחין והיא תגבורת הדם ויתרון החמימות ומי שיש לו המכה הזאת הוא נחבא בבית כי אינו יכול לעמוד לפני ב\"א כמ\"ש ולא יכלו החרטומים לעמוד לפני משה וכו' כנגדה אמר לא תרצח שהרוצח חייב גלות ואינו נראה לפני בני אדם אלא כלוא ועומד שם. עוד אפשר לומר שד' חשובים כמתים וא' מהם המצורע ואע\"פ שהוא חי נקרא מת וכן ההורג במזיד אע\"פ שהוא חי כיון שהוא עומד למות כמת דמי ומת נקרא כמ\"ש התנא ע\"ה וסוף מטיפיך יטופון וכיון שהוא כן ראו שיזהרו מן הרציחה:", + "המכה הז' והיא ב' הפכים בנושא א' אש ומים כמ\"ש אש מתלקחת בתוך הברד והמב\"ה עשה שלום ביניהם להנקם מן הרשעים. כנגדה מצות לא תנאף ואין ניאוף אלא מאשת איש או ב' מינים שמזדווגים זה לזה ומדכ\"מ לשלח בהם ב' מינים ליסר אותם. עוד אפשר לומר שבא להראות להם שהיכולת והגבורה ביד המאושר השלם לכבוש את יצרו הרע ולא יאמר שהניאוף הוא דרך טבע העולם ומי הוא זה ואיזה הוא אשר יוכל לעמוד כנגד הטבע לעכב ע\"י ולבטלו שהרי הירא את דבר ה' מעבדי פרעה שהתחכם והתאמץ בהשתדלות נמרץ להניס את עבדיו ואת מקנהו אל הבתים לא חסר דבר ואשר לא שם לבו לא נשאר לו דבר א\"כ הכל לפי הרצון תלוי בהשתדלות האזהרה והזריזות ואין מקום לבע\"ד לחלוק כלל:", + "המכה הח' ארבה שהיא גוזלת וחומסת הכל ואין מי שיעמוד כנגד' כנגד זה אמר לא תגנוב ועונש עבירה זאת לשלח לה עונש כזה למדוד לעושי רשעה מדכ\"מ:", + "המכה הט' החשך אשר הרשעים בחשך ידמו והי' במחשך מעשיהם ואין רואה ואין יודע כנגדה אמר לא תענה ברעך עד שקר שהוא ראה וידע אמיתו' הענין ואינו רוצה להעיד או שמעיד שקר והוא מדה כנ\"מ או אפשר לומר שע\"י מכת החשך האמינו המצריים בישראל וישאילום כמ\"ש רש\"י ז\"ל א\"כ ראוי שתהיו נאמנים ותעידו האמת אי נמי כמו שהבדלתי לכם בין אור לחושך שהמצרים לא ראו אור ג' ימים ואתם לכל בני ישראל הי' אור במושבותם כן ראוי שתבדילו בין אמת לשקר:", + "המכה הי' מכת בכורות מחמד עינים כמו שהיתה במצרים כי אין בית אשר אין שם מת יש שם בכור מת אין שם בכור גדול הבית מת במקום בכור כמ\"ש אף אני בכור אתנהו והנה לוקח מהם מחמד עינים כנגד זה לא תחמוד והיא מדכ\"מ: עוד אפשר לומר שהחמדה היא בלב ולית בה הוכחה כלל אלא יאמר אדם הואיל ואינו עושה שום מעשה מאן מוכח שהרי ית' וית' שבוחן בין טפה של בכור לטפה שאינה של בכור הוא מבחין תעלומות סתרי כל חי מחשבות אדם ותחבולותיו ויצרי מעללי איש א\"נ אפשר לומר שבאותה שעה שהוכו הבכורות שהיו ישראל הולכים ושואלים ממצרים כל מה שחמדו ממונם וכליהם ומצרים כדי למהר לשלחם לא מנעו מהם שום דבר לזה צום י\"ו אם התרתי לך שתחמוד ותשאל ממצרים כל מחמד לבך לא תעשה כן לרעך: הנה נתתי טעם למכות ולסדרן ולמנינם וכל זה כתבתי להגדיל תורה ולהאדיר לדרוש ולקבל שכר ויש סמך מה לזה מן המשנה ששנינו באבות י' נסים נעשו לאבותינו במצרים וי' על הים בשלמ' בים מצינו כמו שמנו ז\"ל במכילתא אלא במצרים לא מצינו כ\"א מכות למצרים אלא הענין הוא שכל מכה שהביא הקב\"ה על המצרים הי' גם נס לישראל היותם נפדים ונצולו ממנה ונוכל לומר שסבת מכותם הי' להנצל לישראל מפני שעתידין לקבל התורה כמ\"ש וכדי לעשות הנסים לישראל הביא המכות למצרים אבל הנסים עיקר ומן הטעם שכתבתי. עוד אפשר לתת טעם לי' המכות ולמה לקו בהם המצרי' מפני שהם הכחישו מציאות הש\"י והשגחתו והווייתו שמו בנמצאים ואמר פרעה הרשע מי ה' אשר אשמע בקולו ורצה להתחכם עליו כמ\"ש הבה נתחכמה למושיען של אלו וע\"כ שורת הדין חייבה להפרע מהם בכח שמו הגדול שידעו ויכירו ע\"כ מציאותו והשגחתו ויכלתו בתחתונים וכיון ששם בן ד' י\"ו במילואו עולה י' אותיות יו\"ד ה\"י וי\"ו ה\"י כן נתפרע מהם בי' מכות מכה לכל אות והם בכח י' ספירות בלימה והמשכיל יבין ומפני זה היו י' ולא ט' י' ולא י\"א והא דנתן ר\"י ז\"ל בהן סי' אפשר לומר שבא להראות לנו שאין המכות כולן שוות בענין א' יש מכה שהיא ע\"י משה יש מכה שהיא ע\"י אהרן יש מכה שהיא ע\"י י\"ו מן השמים ולא ע\"י שניהם וע\"כ חלק הענינים לג' תיבות רמז לג' ענינים:", + "התיבה הא' היא דצ\"ך דם צפרדע כנים כולם היו ע\"י אהרן וכבר אחז\"ל טעם למה משום דבירא דשתית מיניה מיא לא תשדי ביה קלא וכיון שהמים הגינו על מרע\"ה בשעה שהשליכו אותו ליאור ולא הזיקו אותו ולא הוליכו התיבה למקום רחוק שהי' בא לו היזק ממנו שתפול התיבה ביד איזה מצרי אכזרי שלא ירחם עליו אלא העמידו התיבה באותו מקום עד שירדה בת פרעה ולקחה אותה ותחמול עליו וא\"כ אין ראוי לו להרי' יד עליו לא לענין הדם ולא לענין הצפרדעים גם העפר כסה עליו כשהרג את המצרי ויטמנהו בחול ולא נודע הדבר וכיון שבא לו ישועה ע\"י החול דהיינו עפר אין לו להרים יד על העפר ובשביל כך ג' אלו נעשו ע\"י אהרן משום כבודו:", + "התיבה הב' עד\"ש ערוב דבר שחין ב' מהם נעשו ע\"י הי\"ו והם ערוב דכתיב הנני משליח בך וגו' ודבר דכתיב הנה יד ה' הויה ושחין נעשה ע\"י משה ואהרן כדכתיב קחו לכם מלא חפניכם וגו' והש\"י סייע עמהם שהוליך אבקם על כל ארץ מצרים והיה לשחין וראה התנא ז\"ל לשום ג' בסי' א' משום שגם השחין ראוי לכנותו לש\"י יותר מלשניהם: התיבה הג' היא באח\"ב ברד ארבה חושך בכורות והם ג' ע\"י מרע\"ה וכן כתיב בשלשתן נטה את ידך על השמים והם ברד ארבה חשך ואחרונה ע\"י השי\"ת והיא מכת בכורות וכן כתוב בה ועבר ה' לנגוף את מצרים והוא להבחין בין טפה של בכור לשאינה של בכור נמצאו ג' מכות ע\"י אהרן וג' ע\"י משה וג' ע\"י ה' ית' וית' לבדו וא' ע\"י כולם והוא מענותנותו של אלהינו ית' שנעשה להם שותף בענין והשוה עצמו להם ולא עוד אלא שהקדים אותם לו ומפני חלוקי המכות אלו נתן בהם סימן לחלק'. עוד אפשר לתת טעם אחר לחלוף הסימן משום שאין המכות שוות בענין א' שמצינו מהם בהתראה ומהם בלא התראה ב' בהתראה וא' בלא התראה והם דצ\"ך דם צפרדע בהתראה וכנים בלא התראה וכן עד\"ש ערוב דבר בהתראה ושחין בלא התראה וכן ברד ארבה בהתראה וחשך בלא התראה והאחרונה כבר התרה בו תחלה כדכתיב הנה אנכי הורג את בנך בכורך ומפני ג' חלוקין אלו נתן בהם ג' סי' ואפשר לתת טעם לענין למה התרה בב' ולא התרה בג' משום דלגבי הדת והדין לא הי' צריך התראה שכבר הי' מותרה ועומד מתחלה כשבאו אל פרעה וא\"ל כה אמר ה' אלהי העברים וגו' אלא שמענותנותו של מקום רצה להתרות בו כל שעה ועכ\"ז די להם להתרות ברובם והם כל ב', הראשונים: עוד אפשר לומר שכיון שהמכות נעשו ע\"י שלשתן כמו שכתבתי הוצרך התראה לכל א' וא' דאין מכין אא\"כ מתרין תחלה והתר' ברובם ולא בכולם:", + "עוד אפשר לומר שהוצרכו ההתראות כדי שלא יהיה פתחון פה לאותו רשע שיאמר אלו הייתי יודע המכה העתידה לבא הייתי מונע אותה בחכמתי לכן התרה בו וא\"ל כך וכך עתיד לבא עליך ועכ\"ז לא היה יכולת בידו להנצל ובזה נתגדל ש\"ש ע\"כ והם עצמם הודו ואמרו ה' הצדיק: אחר כל זה נבא לבאר המשנה אשר התחלנו י' נסים נעשו לאבותינו במצרים וי' על הים הי' שבמצרים כבר אמרנו שהם שניצולו ישראל מאותם המכות במקום אשר היה שם צרה למצרי באותו מקום הי' ריוח והצלה ליהודי. הי' שבים הם הא' ויבקעו המים שהוא נגד טבע העולם ואז\"ל שכל המים שבעולם נבקעו הב' שנעשית הבקיעה כאהל והמים נקפים על ראשם ככיפה וישראל נכנסו בתוכו כדכתיב נקבת במטיו ראש פרזיו ולא דרך א' בלבד אלא י\"ב כדכתיב לגוזר ים סוף לגזרים. ג' שנעשית קרקעית הים יבשה באין חומר וטיט לישראל שהם הלכו ביבשה בתוך הים ד' שקרקעית הים שדרכו בו המצריים נתלחלח ונעשה חומר וטיט שנא' חומר מים רבים ונחשב להם לנס כי בשניה קלה נשתנה ממה הי' ה' שהמים הנקפאים בקרקעית הים לא הי' חתיכה א' שוה כ\"א חתיכות רבות קטנות כעין לבנים ואבני בתים מסודרים זה אצל זה שנא' אתה פוררת בעזך ים שנעשה הים פירורין. הו' שהיו קשים כסלעים וזה וזה הי' נס להם כדי להנקם משונאיהם כמ\"ש שברת ראשי תנינים על המים ואין תנינים אלא המצרים שנאמר התנין הגדול וגו'. הז' שנעשה דרך א' לבדו לכל שבט ושבט כאלו בשבילו נקרע הים והוא הראות אהבה וחבה להם כי נקל בעיני ה' לעשות בקעי' הרבה בים בשבילם והוא טובה להם שהצילם מפרעה תיכף ורעה למצרים שיבואו במקומות הרבה וימצאו כולם בתוך הים בחבור א' הח' כי המים אשר היו בין גזר לגזר נקפאו כספיר ושהם וזכוכית והיו בשבילים כולם מביטין מתוכם אלו לאלו והיו שמחים בשמחת אחיהם הט' כשהיו רוצים לשתות מים היו נוקבים בכותל המבדיל והיו יוצאים ממנו מים מתוקים קרים נוזלים שנא' נצבו כמו נד נוזלים. הי' שאחר שהיו שותים מים כרצונם ונותרים מהם נקפאים ונעשו ערמות וחוזרים לזכותם כאשר בתחלה: והיה ראוי לדקדק כי אחר שהביא בעל ההגדה מחלוקת תנאים ממנין המכות שהביא על המצרים בים י\"א נ' י' לכל אצבע וי\"א ר' מ' לכל אצבע אע\"פ שלא מצינו שלקו במצרים אלא י' מכות דצ\"ך עד\"ש באח\"ב עכ\"ז כל מכה היתה של ד' מכות שבאה אליהם בחרון אף ועברה וזעם וצרה והוה לי' כד' מכות בנושא א' וע\"ז בים שהי' בכל היד היו ר' מ' לכל אצבע ולתנא הא' שאמר ר\"ן שחושב מלאכי רעים לא' ונמצאו ה' בכל מכה נ' לאצבע ר\"ן לכל היד א\"כ יש לדקדק כמו שחשבו י' נסים במצרים משום הצלתם ר' מכות הי' ראוי לחשוב מ' או נ' למר כדאית לי' ולמכ\"ל. ועוד בשלמא הנסים והמכות שנעשו במצרים יש להם סמך מן המקרא אבל המכות שבים היכא רמיזן וי\"ל שאין אנו צריכין רמז למכות שבים אחר שיש רמז למכות שבמצרים כיון שבמצרים כתוב אצבע אלהים ומצינו בהם של ד' או של ה' לכל מכה ובים כתיב היד הגדולה ילמוד סתום מן המפורש למר כדאית ליה ולמר כדאית לי' ולענין למה לא מנה להם נסים כנגד המכות כמו במכות מצרים י\"ל דלא דמי דבשלמא התם הוי לישראל נס גדול כל מכה ומכה כי אחר שניתן רשות למשחית להשחית לא הי' לו להבחין בין צדיק לרשע וכמ\"ש במכת הדם כי במקום שתית המצרי דם הי' שותה הישראל מים מתוקים וכן כיוצא בזה בכל מכה ומכה ודאי נס ופלא הוא ומנו י' נסים ולא מ' ולא נ' למ\"ד כי עכ\"פ המכה א' היא אלא שמצד שהי' בא להם בחרון אף ועברה כו' נחשבה להם כמ' או נ' אבל לענין ההצלה אחת היא ולענין הים אין מקום למנות כ\"א י' נסים שנעשו לישראל ביחוד אבל שאר המכות אשר באו על המצרים בזמן שטבעו בים וישראל כבר עברו למו אין מקום למנות אותם בנסים מיוחדים ודרך כלל הי' להם נס ופלא כל מה שניצולו ממה שאירע למצרים בים וז\"ש ויושע ה' את ישראל מיד מצרים ישועה גדולה היתה להם שניצולו מכל אותם המכות ויסורין שלקו הם ונטרדו מן העולם בכח היד החזקה והם נצולו ועל זה צריך האדם לתת שבח והודאה לבורא ית' וית' על כל הגמול הטוב שנאצל ממנו לשום לנו שארית כיום הזה ולחיותנו מצרת השעבוד ההוא לפלטה גדולה והנחילנו תורתו התמימה והביא אותנו אל ארץ הטובה אשר נשבע לאבותינו והוריש מפנינו כמה מלכים גדולים ועצומים והנחילנו את ארצותם ובנה לנו ב\"ה כמו שאמר בעל ההגדה בסוף דבריו לפיכך אנו חייבין להודות כו' וכל המרבה לספר ביציאת מצרים הרי זה משובח: ואם יש בו יכולת יקרא מגילת שיר השירים בקול זמרה ותודה שיש בה מעניינא דיומא ויפרש איזה פ' ממנו השייך ליציאת מצרים ואם חטפתו שינה ישכב על מטתו וינוח ראשו ואיבריו לקום באור הבקר לשבח למי שבראו ואמר והי' העולם או קודם אור הבקר הכל לפי מה שהוא אדם ובמה שהוא רגיל כל השנה כ\"ש לילה כזאת שצריך שיוסיף אומץ וחוזק כי לא כל העתים שוות והוא הוא הנותן ליעף כח למתהלכים לפניו:" + ], + "Order of the First and Second Day of Pesach": [ + "יזהר בתפלתו כראוי וכשיגיע לאמת ממצרים גאלתנו יאמר אותו מלה במלה ובכוונה ראויה שאלו לא הוציא את אבותינו ממצרים עדיין אנו ובנינו כו' וברוך הפודה והמציל אשר הפליא חסדו עמנו למענו ולמען ברית אבותינו וכן כשיאמר ההלל יכוין בו כראוי ויאמר אותו מלה במלה בשמחה וטוב לבב על הנסים ונפלאות שעשה עמנו ועם אבותינו בימים ההם הודו לה' כי טוב כי לעולם חסדו: ומוציאין ס\"ת וקורין בענין היום וכבר תקנו הקדמונים ענין מיוחד לכל יום והסימן משך תורא קדש בכספא פסל במדברא שלח בוכרא והענין מובן לכל כפי מה שנהגו וכבר כתבתי כי אין לאדם לשוח שום שיחה בעולם ואפי' בד\"ת בזמן קריאת התורה אלא לבו ועיניו אל ס\"ת וענין הספרים ב' הוא פ' המפטיר והוא ענין הקרבן וכל הימים שוים בקרבנות וכן כתיב בכל יום והקרבתם אשה שהמוסף של כל היום שוה בהם ויתפלל תפלת מוסף בכוונה שיחשב תפלת מוסף של צבור במקום קרבן מוסף בזמן הבית וכן אנו מזכירים הפ' בס\"ת לרמוז ענין זה ובתפלה אנו אומרים כמו שכתבת עלינו בתורתך וגו' כי כל העוסק בתורת הקרבנות יחשב לו כאלו הקריב אותם כשנותן את לבו עליהם כל שכן תפלת הצבור כשהוא בכוונה: אחר שיצא מב\"ה ילך להקביל פני רבותיו או גדולים ממנו בחכמה והוא מעניינא דיומא ובפרט רגל כזה שצריך לשמוח כל אחד עם חבירו ולהקביל פניו וכן ראינו כי פשט המנהג ומנהג של ישראל תורה היא וכן ראו חז\"ל להוכיח מענין השונמית אשר כתיב שם מדוע את הולכת אליו היום כו' מכלל כו' ואלישע גדול הדור הי' וה\"ה בזמננו לגדולי הדור והוציאו ענין הרגל מן הפסוק אע\"פ שאינו נזכר כן משום דכתיב לא חדש ולא שבת ואלו הי' שבת הנזכר בפסוק שבת בראשית הוה לי' למימר לא שבת ולא חדש אלא שבת הנזכר הוא רגל כי גם הרגל נקרא שבת דכתיב וספרתם לכם ממחרת השבת והוא יו\"ט הא' של פסח ולא למדו כן מענין החדש כי אפשר כי חדש הנזכר בפסוק אינו לענין הקבלה כ\"א לענין ידיעת קביעא דירחא ואינו ר\"ח ממש אלא קרוב לו: עוד אפשר לומר דעם היות כי החדש הנזכר הוא חדש ממש ומדבר לענין הקבלה אפ\"ה אין להוכיח משם ר\"ח כי דוקא לאלישע שהי' אדם גדול ראוי להקביל פניו כפני שכינה בכל חדש משא\"כ לכל אדם ותפשת מועט תפשת רגל לבד ובזה החילוק אע\"פ שנא' ששבת הנזכר בפסוק הוא שבת בראשית אין להוכיח ממנו לכל אדם אבל רגל נילף ממנו לענין רבו ונילף מינה כי ל\"מ אם רבו בעיר שחייב להקביל פניו אלא אפי' הוא בעיר אחרת והוא יכול ללכת שם ילך ויקבל פניו כמו שמצינו בשונמית ולא יהי' באופן שימנע ממנו שמחת הרגל שעל כיוצא בזה הי' משבח ר\"א את העצלנים ברגל. גם ילך לבקר חולים ולנחם אבלים ולשמש חתנים כי גמ\"ח אין לה שיעור וכל הרודף אחריה מאריך ימים והוא אהוב ונחמד למטה: ויבא לביתו ויסעוד ויהי' לו שולחן ערוך ומוכן במאכלים טובים ומיני מגדים כל א' כפי כחו והשגתו ויגלה שמחת לבו לכל להיות שמח שמחה של מצוה וישמח עמו העניים והאומללים כי זאת היא השמחה האמיתית ויאריך על שולחנו מתוך שמחת לבבו משבח ומודה לאדון הכל הטוב והמטיב אשר הטיב עמנו וגמלנו כל טוב ויעסוק בד\"ת ובעניינא דיומא כי דבר בעתו מה טוב כמו שאמרו חז\"ל ויברך על מזונו מלה במלה בכוונה ומה טוב לרדוף אחר ג' ולברך על הכוס מלא יין ולכוין בו כראוי כי לא כל הימים שוים יש מהם רב האיכות והמעלה וכבר סדרנו בו הסדר שיהי' לאדם ביו\"ט או בשבת:" + ], + "Order of Sefirat HaOmer": [ + "ביום הב' של פסח יתחיל לספור מן הלילה ספירת העומר וצריך שלא יאחר אלא בתחלת הלילה יספור מיד כמו שלמדו מקצירת העומר מהחל חרמש בקמה וכו' ויספור מעומד כמו שלמדו מבקמה אל תקרי בקמה אלא בקומה וראו לומר אל תקרי מפני שהכתוב מיותר כי ודאי קצירת העמר אינו אלא בקמה אלא ודאי הכתוב בא ללמד ענין אחר לענין הספירה שהיא בסוף הפסוק והשמיענו בזה ב' הדרשות שזכרנו ועוד למדו בנין אב מכאן כל מקום שנא' לכם הוא מעומד ונהגו הקהל לספור אחר תתקבל משום דכל הקהל נמצאים בב\"ה וברוב עם הדרת מלך כדמצינו קצירת העומר שהי' נקצר בעסק גדול כדתנן כל העיירות הסמוכו' מתכנסו' לשם וכו' והואיל ואתא לידן נימא בה מלתא. (מנחות פ\"י) מצות העמר לבא מן הקרוב לירושלים לא בכר הקרוב מביאין אותו מ\"מ כיצד היו עושין שלוחי ב\"ד יוצאין מעיו\"ט ועושים כריכות במחובר לקרקע כדי שיהא נוח לקצור וכל העיירות הסמוכות לאותו מקום מתכנסות שם כדי שיהא נקצר בעסק גדול כיון שחשכה א\"ל הקוצר בא השמש א\"ל הן בא השמש א\"ל הן בא השמש א\"ל הן ובין בחול בין בשבת הי' נקצר בג' בנ\"א ובג' קופות ובג' מגלות א\"ל מגל זה אומר הן מגל זה או' הן מגל זה א\"ל הן קופה זו או' הן קופה זו או' הן קופה זו א\"ל הן. בשבת א\"ל שבת זו או' לו הן שבת זו או' הן שבת זו או' הן אקצור א\"ל קצור אקצור א\"ל קצור אקצור א\"ל קצור ג\"פ כל דבר וכ\"כ למה מפני הביתוסים שהיו אומרים אין קצירת העמר במוציו\"ט אלא במוצ\"ש שכ\"כ ממחרת השבת והוא שבת בראשית ורבותינו קבלו שהוא י\"ט הא' של פסח וכן מצינו ביהושע דכתיב ויאכלו מעבור הארץ ממחרת הפסח ומאחר שתלה היתר החדש במחרת הפסח הדבר ברור שהוא המתיר ובו קוצרין העומר קצרוהו ונתנוהו בקופות והביאוהו לעזרה וחובטין בו בקנים או בקליחת של כרוב דברים שאינם קשים כדי שלא יתמעך שעדין הוא רך ואח\"כ נתנוהו באבוב של קלאין שכולו מנוקב כדי שישלוט בו האור אח\"כ שוטחין אותו בעזרה כדי שהרוח מנשבת בו אח\"כ נתנהו ברחים של גרוסות שאין טוחנין דק אלא עבה כדי שלא יעבור הסובין עם הסולת ומנפין אותו בי\"ג נפה זה למעלה מזה ומוציאין ממנו עשרון א' מג' סאין שעורים והשאר נפדה ונאכל לכל אדם וחייב בחלה ופטור מן המעשרות:", + "אח\"כ לוקחין זה העשרון של סלת השעורים ובוללין אותו בלוג שמן ביום י\"ו בניסן ונותנים עליו קומץ לבונה כשאר המנחות ומניפו במזרח העזרה מוליך ומביא מעלה ומוריד ומגישו כנגד חודה של קרן מערבית דרומית כשאר המנחות וקומץ ומקטיר קומץ והשיריים נאכלים לכהנים ואימתי קומצין אותו אחר שמקריבין מוסף היום וכבש העולה הבא עמו קודם תמיד של בין הערבים וכל הקורא ענין קרבן כ\"א בזמן נחשב לו כאלו נקרב הקרבן בימיו. ונחזור לעניננו: ויברך קודם שיספור אקב\"ו על ספירת העומר ובזמן הזה דרבנן הוא והוא לאו דלא תסור צריך שיכוין האדם בספירה זו לטהר עצמו ומחשבותיו להיות מוכן ומעותד ליום החמשים שניתן בו התורה הקדושה וכן עשו ביציאתן ממצרים מתוך כור הברזל מוטבעים באותה טומאה רצוצה וכמעט היו נשקעים בחמשים שערי טומאה שגם את זה לעומת זה עשה האלהים ורמז שיש נ' שערי טהרה וזכה משה כמעט לכולם כן יש נגדם מבחוץ נ' שערי טומאה ונטמא בלעם בכולם וז\"ש ולא קם נביא עוד בישראל כמשה אבל באומות העולם קם כיצד הטומאה אשר מבחוץ השיג בלעם מה שלא השיג אדם אחר כמוהו וישראל בהיותם במצרים נשקעו כל כך ביניהם שכמעט כח הטומאה היתה שולטת בהם שנעשו תחת רשותו וז\"ש אלו לא הוציא אותנו הקב\"ה משם עדיין אנו ובני בנינו מן הטעם הזה שגברה בהם כח הטומאה ונעשו תחת רשותה והקב\"ה בכחו הגדול ובזכרו את ברית אבותינו כביכול הוצרך לנטות זרועו להוציא ישראל מביניהם ומכח הטומאה שלהם זהו שעשה שפטים בהם ובאלהיהם וקרבנו לפני ה\"ס ונתן לנו את תורתו וכדי שנזכור זה החסד הגדול צונו שנספור בכל שנה אלו הנ' יום מיום יציאתנו ממצרים עד יום מתן תורה ויום היציאה אינו מן המנין כי מקצתו עדיין היו ביניהם ויום הנ' אינו מן המנין כי הוא קדש עליון ואין לנו אחיזה בה ובכל יום שאנו באים במספר מכוונים בו לצאת משער א' של טומאה ולהכנס בשער של טהרה בהטהר לבבנו ומחשבותינו במעשינו הטובי' וכן ראוי שלא להסתפר באלו הימים אלא לגדל פרע כל זמן שהטומאה נמצאה אתנו והם כדמיון האשה היושבת על נדתה ז' ימים במספר והיא רחוקה מבעלה עד יבא לה שעת הכושר ותטהר ותתרצה בעיני בעלה ועיניה תלויות לאותו יום אשר תזכה להיות לה נחת רוח עם בעלה כן עינינו תלויות ליום החמשים שנשמח עם נותן התורה ועם תורתו שאין שמחה כשמחת התורה שאין אחריה תוגה והיא עומדת לעד לעולם וצריך שיהי' זהיר שלא יאבד יום א' בלי ספירה ויספור אותו בזמנו הראוי לו ואם שכח יום א' ולא ספר בטלה כל הספירה כולה:" + ], + "Chol HaMoed": [ + "הימים שבין א' של פסח ליום אחרון נקראין חול המועד והטעם מפני שהן חול לגבי א' וז' אבל לגבי שאר ימים מועד איקרו ולכן אין לאדם לעסוק בשום מלאכה לא גדול' ולא קטנ' ולא התירו כי אם דבר האבד ושיהי' נקל לעשות. ולא יאמר אדם כיון שאיני יכול לעשות בהם מלאכה אוכל ואשתה ואטייל ואשמח בהם כי אין זה כוונת הי\"ט והמועדים חלילה להאמין זה והפתאים והסכלים לבם נוטה לסכלות זה אבל האמת לא ניתנו י\"ט לישראל אלא כדי שיהיו פנויים מעסקם ומלאכתם ויעסקו בתורה ובלי טרדה ובלי מחשבה והם ימי רצון ומוצלחים בלמודם לכן אין לאדם לאבד אותו במאכל ומשתה ושינה וטיול אלא כל א' יעמוד במקומו המיוחד לו ויעסוק במה שחננו האל י\"ו בעלי מקרא במקרא בעלי משנה במשנה בעלי גמרא בגמרא ולא מפני זה תענה נפשו אלא יאכל דברים טובים ומוטעמים וישתה כראוי לו ויישן מעט אם בר הכי הוא והרי כל זה עונג לגופו ואח\"כ שאר היום יענג נפשו העגומה אשר היא יושבת כשבויה בגלות ואין מי שיחוש לה ולתועלתה כי כולם פונים לתאות היצה\"ר הגוף הנגוף כי רבים אשר אתו מאשר אתה כי היא יחידה וגלמודה דורש אין לה אשריו ואשרי חלקו למי שנגע יראת אלהים בלבו לדרוש אליה ולבקש עליה לסמוך אותה שלא תפול ביד מבקשי רעתה וזה כל האדם וכל אלו הימים יש בהם תוספת קדושה ויש קרבן מוסף לכל יום וצריך כל אדם ליזהר בו כנ\"ל גם יש בהם תוספת גברא בקריאת התורה ומתוך ענינים אלו נראה שיש בהם קדושה. ואין השכל נותן שניתנה הקדושה בימים לאכול ולשתות ולנהוג בהם מנהג חול והמתנהג בהם במנהג הזה בשגעון ינהג ועתיד ליתן את הדין ומחלל קדושת הימים ומעלתם אבל הענין כאשר כתבתי והחכם עיניו בראשו לשקול כל הענינים כאשר כתבתי כמה פעמים:" + ], + "Order of Shavuot": [ + "בחג השבועות ראוי שישמח בו האדם שמחה יתיר' מפני שהוא יום שנתנה בו תורה לישראל והכל מודים בקדושתו הגדול מקדושת שאר הימים טובים. הכל מודים בעצרת דבעינן לכם והטעם כדי לשמח הגוף שעוסק בתורה ובמצות שניתנו ביום הזה וכן מצינו במר בריה דרבינא דכולא שתא הוה בתעניתא בר ממעצרתא וכו' מטעם זה שאמרנו אין ראוי לענות הגוף ביום זה כיון דבאמצעו' הגוף התורה מתקיימת ואין זולתו קיום וראוי לשמחו ולענגו בשמח' התור' יותר משאר חגים ומעדי' ועכ\"ז אין ראוי למשוך בשמחתו כל היום כי גם הנפש המשכלת צריכה שמחה כי עיקר תועלת הלמוד והקיום תלוי בהבנת השכל להבדיל בין טמא לטהור ובין אסור ומותר ואין שמחתה כ\"א לעסוק בתורה ומצות ובפרט ליל שבועות שצריך האדם לעסוק בה כל הלילה או רובא ובפרט ע\"פ הזוהר שאומר שכל מי שהוא מבני מהימנותא ומבני היכלא דמלכא צריך לעסוק כל הלילה במיני קריאות לקשט הכלה בתכשיטיה להכניסה לחופה למחרת היום הבא, ואשריו ואשרי חלקו הזוכה לכל הכבוד הזה אשר יוצרו כביכול מתפאר ומתקשט בו ואל יקל בעיני האדם הדבר הזה כי האדם הוא שפל ואפל בבחינה א' אבל בבחינה אחרת הוא גדול כח מאד ובידו להעמיד כל העולמות כולם מה שאין כן מלאך משרת יכול לעשות, והוא הנותן כח וחיל כביכול לבורא עולם כדכתיב רוכב שמים בעזרך וגו' וכתיב או יחזק במעוזי וגו' ח\"ו בהפך מתיש כח ומסיג אחור ימינו כביכול כדכתיב צור ילדך תשי וגו':", + "ואח\"כ צריך כל אדם עם היותו קטן מהקטנים והדיוט שבהדיוטות להחשיב עצמו ולהתגדל ולהתנשא על הענין הזה ולומר אולי ע\"י יבא איזה ענין ודבר להפיק רצון הש\"י ואל תהי ברכת הדיוט קלה בעיניו כמ\"ש על ענין ר\"י בן אלישע כ\"ג זלה\"ה וכן אמרו על ענין כיוצא בזה לעולם יעשה אדם עצמו כת\"ח ובהיו' האדם מקל עצמו בעיניו באו' מה אני ומה חיי שיבא תקון העולמות ע\"י או קלקולן פגר מובס שפל ואפל נגד גדולת מעלת השי\"ת כי בחשבו בענין זה יצא תקלה גדולה מתחת ידו בין לו בין לאחרים למי שבראו י\"ו שמתחלל כבודו בקלקול מעשיו: וראיתי מדקדקים שעומדים על עמדם כל הלילה הזאת ועוסקים בתנ\"כ לחבר את האהל להיות א' ועוסקים בתורה שבע\"פ רוב הלילה לקשט את הכלה. וזה הסדר שראוי לסדר בלילה הזאת בתחלה יעסוק בי' מאמרות שבהם נברא העולם. ואח\"כ בי' הדברות שהם כנגדן. אח\"כ בנביאים בענין המרכבה דיחזקאל ואחר כך בכתובים מגלת שיר השירים בזמן ושבחה והיא קישוט חיבת הכלה אח\"כ יאמר מזמור יקום אלהים שמדבר על ענין מתן תורה. ואח\"כ יעסוק בתורה שבע\"פ ויש נוהגין לקרוא האזהרות שסדר ר' שלמה ן' גבירול ז\"ל שהוא כולל מצות עשה ומצות לא תעשה ויש נוהגין לקרוא מנין המצות להרמב\"ם ז\"ל. ול\"נ שיעסוק בסדר נשים אם אפשר לו לקרותו על פה ואם לאו יקרא בפנים כי ראוי הוא להתקשט הכלה בו ויש בו ז' מסכתות וע\"א פרקים והוא מענינא דכלה ואם יש שהות ללמוד יותר ויותר יעסוק בענין המצות כאשר יראה בעיניו ואם יכול להתחבר בחברת אנשי צדק מה טוב ומה נעים שיחשב עמהם להמנות מבני היכלא דמלכא ומשושביניה של כלה כדאיתא בזוהר פרשת אמור ואם אנסתו שינה ינוח ראשו מעט מוטה ולא מושכב כדי שלא יאריך בשינה ויקום בזריזות לעשות מלאכתו עד שיאור היום ויודה וישבח בהשכמה לב\"ה בזמירות ותשבחות לאדון הכל על כל הטוב שהטיב עמנו לתת חלקנו בתורתו ויחדנו לו לעם סגולה מכל העמים ומה טוב חלקנו ומה נעים גורלנו שנקרא שמו עלינו וכתב בתורתו כה אמר ה' אלהי העברים אלהי ישראל ואיך אנחנו טפשים וסכלים טח מראות עינינו מהשכיל לבנו להבין ולדעת את כל הכבוד הזה אשר כבדנו ואשר נשא לנו להבדילנו מעמי הארץ וממשפחות האדמה כי כל א' לאלהיו פנו והם עובדי עכו\"ם ואין לאל ידם להיטיב ולהרע כי גבוה מעל גבוה שומר וגבוהים עליהם ולא כאלה חלק יעקב כי בחר לו יה ישראל לסגולתו ומשגיח עליהם בטובו וחסדו בכל עת ושעה בין לרבים בין ליחיד כאשר עינינו רואות נסים ונפלאות שנעשו עם אבותינו ונעשים עמנו בכל עידן וזמן והכל מאהבתו אותנו בעבור אבותינו ומחיבת כלי יקר וחמדת תורתו התמימה אשר נתנה לנו ונטעה בתוכנו ומצד אהבתה מוסיף אהבה וחבה עמנו נוסף על ברית אבותינו משל לבת מלכים כו' א\"כ ראוי לנו לפקוח עינים עורות ולהביט בארובות להבין ולהשכיל את כל אשר הטיב עמנו בחמדת תורתו ונטע שעשועיו לנטוע אותה בקרבנו לעסוק בה יומם ולילה ובאהבת' נשגה תמיד ואין לנו לפרוק עולה מעל צוארינו חלילה אלא להטות שכמנו לסבול ממדרש למדרש ומב\"ה לב\"ה להיות למס עובד כעבד העובד את רבו בכל לבו ובכל נפשו ובכל יכלתו ואינו מורד באדוניו להסיר עולו מעל צוארו כמ\"ש ביששכר ויט שכמו לסבול וגו' ובכן יצא משפטו לאור והורה הוראות בישראל וזכו בניו ללשכת הגזית ולא יחשוב אדם שהתורה מתגלה לכל הדיוט והדיוט במעט עסק לבד כ\"א יתיצב במצבו ויעמוד על עמדו ויראה ויביט בעניני התורה כמה הם בארכם וברחבם יכיר האדם ערכו ושפל מצבו וכמה הוא נעדר וחסר ולא יתגאה ויתנשא בכתר תורה אחר שלא זכה בה כראוי בשלמות ואפי' למי שעוסק בה יומם ולילה כראוי ותורתו אומנות כ\"ש למי שעוסק בה דרך עראי ואינו עוסק בעמיקתא ומסתרתא אשר הם מים שאין להם סוף ותכלית ראיתי בני עלייה והנם מועטים ומי הוא בדורינו זה שזכה וידע בכל אלה מעשה בראשית מעשה מרכבה וכיוצא ואפי' הנגלות לנו מחלקי הדינים טומאה וטהרה וכיוצא בקרבנות ותורת א\"י מי הוא אשר ישיב בהם דבר דבור על אופניו ודין על מתכונתו הירא מעלבונה של תורה ישכב בבשתו ותכסהו כלימתו לשבת בין תנור וכירים וימרר עצמו בבכי ואנקה ויתאנח בשברון מתנים ויגון ואנחה על פחיתותו וגריעות ערכו השפל לארץ ומגיע עד עפר ולא ירום ראש על כל ענין ודבר לענות עזות עם כל אדם כעשיר אשר מלא ביתו כסף וזהב והוא עני ורש ודל דך ואין לאל ידו כ\"ז צריך החי ליתן אל לבו לנקום נקמ' ה' אלהינו ונקמת תורתו ויחזיק בה וידרוש אותה תמיד ויבקש עליה ולא יפנה אחר עסקיו ועניניו חמדת הבלי העולם ותאוותיו לקבץ ממון אשר לא יועיל ולא יציל ואדרבה יש עושר שמור לבעליו לרעתו וגורם מיתתו ויניח חיי העוה\"ז והבא ועמה עושר ונכסי' וכבוד ממרחק תביא לחמה ואין הדבר תלוי בחריצו' ובהשתדלו' מאמצי כח כי רבים עשו כן ולא הועילו אלא ישאל האדם ממי שהעושר והנכסים שלו ובידו לגדל ולחזק לכל ובמה יתרצה אל אדוניו י\"ו ויקדם פניו הלא בשומו לים התורה חוקה שארה כסותה ועונתה לא יגרע וזאת התורה כבודה בת ממ\"ה הקב\"ה בודאי שמי שישא את בתו לאשה יאהבה וחשקה דבקה נפשו בה ודאי שיתן לו נדוניא ונכסים מוהר ומתן בדמים ולא יחסר לו כל בה כי זה כל האדם וכל העולם כולו לא נברא אלא בשביל זה ובשבילו מתקיים ואין לו להקב\"ה בעולמו וכו' ותהי' זאת נחמתו מצר' החורבן כביכול ואשרי חלקו ומה נעים גורלו המשמח אל יוצרו ומקבל נחת רוח ממנו וממעשיו הטובים עם היות שנותן לו שכרו כפול ומכופל ומה טוב לו היותו עובד עבודה נקיה וטהורה לרבון כל המעשי' ומקבל עליה שכר גדול אשר אין לו ערך ודמיון ועין לא ראתה מלעבוד עבוד' בזויה ומאוסה מלוכלכת בכמה טנופים ומקבל עליה עונש חמור וגמור ועתיד ליתן דין וחשבון על אבוד שעותיו ומי הוא הנער אשר לא ידע למאוס ברע ולבחור בטוב ולאהוב את החיים הנצחיים אחר שהשיאוהו עצה ההוגנת לו דכתיב ובחרת בחיים:", + "יש מי שקורא ביו\"ט של עצרת הה' חומשי תורה כולם ויפה הוא עושה שבה נכללים כל דקדוקי תורה ודקדוקי סופרים והיום גורם לענין זה יותר מבשמיני חג עצרת וצדקה יחשב לו לעטר יום זה בעטרת כל התורה כולה זאת ועוד שמקדש היום הקדוש בקדושה עילאה ולא בדברי חול ואע\"פ שאמרו הכל מודים בעצרת דבעינן לכם יכול הוא לקיים שתיהן כי יש שהות ביום למי שאינו מאבד שעותיו לזה ולזה ויכול הוא לענג נפשו מצד זה וגופו מצד אחר ובלבד שיהי' זריז ומהיר ומי שהוא בעל שכל ובעל נפש יוצא ידי שתיהן:", + "וראוי להכין מטעמים מתוקים ומוטעמים לחכו ביום זה ויש נוהגין בתבשיל של חלב ונותנין דבש עליו לקיים דבש וחלב תחת לשונך והכל לפי מה שהוא אדם ולפי המוטעם לחכו והערב לו ואע\"פ שלא יהי' בשר ויין כי אין הענין אלא לענג עצמו אבל לא בענין שיצטער: ויתפלל מנחה כראוי עם הצבור ואח\"כ יסדר שלחנו ויקבע סעודה ג' וכן ראוי לכל שבת וי\"ט לסעוד בהם ג' סעודות ואעפ\"י דתלתא היום בשבת כתיבי ולא בי\"ט אפ\"ה לא גרע י\"ט משבת לענין זה כיון שהוא לכבוד היום לבד במקום שעושין ב' י\"ט שאין עושין ג' סעודות ביום הא' משום כבוד של ב' וכן י\"ט שחל להיות ע\"ש משום כבודו של שבת אבל בשאר יומי אין למנוע מהם סעודה ג' בין י\"ט בין שבת:" + ], + "Seventeenth of Tammuz": [ + "יום י\"ז בתמוז אירעו לאבותינו ה' דברים הא' נשתברו הלוחות כמו שנאמר וישלך מידיו את הלוחות וישבר אותם וכו' וזו היתה צרה עצומה וגדולה לכל ישראל אם משבירת הלוחות עצמן שהי' כתוב בהם חירות ממלאך המות כמו שאמרו אני אמרתי אלהים אתם וכו' חירות משעבוד מלכיות ואפשר שהוא מן הפסוק עצמו שנאמר ובני עליון כולכם כלומר שולטים בעצמכם ואין רשות אחרים עליכם אבל גרם העון אכן כאדם תמותון כנגד הא' וכא' השרים תפולו כנגד הב' ענינו כמו וכא' השרים תפולו ביד א' השרים וזו רעה גדולה מכלם ודבר הגורם לו עשיית העגל שהיא היתה סבת כל רעתינו ונפילת עטרת ראשנו וניטל הודנו זיונו והדרנו והוא הוא אשר החשיך מאור ענינו והעריב שמשנו וערבה כל שמחתינו. ואע\"פ שעשייתו לא היה ביום זה כיון שנשתברו הלוחות בסבתו נדמה עלינו כאלו היום נעשה ונהפך לאבל מחולנו כמ\"ש וירא את העגל ומחולות וישלך מידיו וכו' וא\"כ ראוי הוא לבכות שתי הרעות כאחד להתאונן על כך: הב' בוטל התמיד ביום זה בבית שני שבכל יום מימי המצור שלא היה להם כבשים מבפנים היו משלשלים קופה של דינרים והיו מעלין כבש לתמיד עד שהרגישו בדבר והעלו להם חזיר ונזדעזעת כל א\"י כולה לא הקריבו תמיד מהיום ההוא והלאה בעונותינו והוא היה יום צרה ותוכחה לישראל כולו: הג' הובקעה העיר כמ\"ש ותבקע העיר והוא היה בחדש הד' בחרבן בית א' והוא תמוז אלא שהי' בט' שנאמר בתשעה לחדש ויחזק הרעב בעיר וכו' ותבקע העיר ובחורבן בית שני היה בי\"ז בו ואחר הבקע העיר אין תקומה לאנשי העיר עוד כי ע\"כ לא היה להם פליטה מרעה ורעב וחוסר כל וא\"כ ראוי הוא להתאונן ככה ביום זה: הד' שרף אפוסטמוס את התורה והוא היה שר יון הרשעה והזמן שגברה יד יון על ישראל חלל את המקדש המעוז והכניס זה הרשע צלם בהיכל ושרף את התורה ושפחה בישא תירש גבירתה בעונותינו שרבו וזו צרה גדולה לאל ית' וית' כביכול ולישראל עמו:", + "הה' הועמד צלם בהיכל ויש חולקים בזה בירושלמי יש אומרים צלם שהעמידו מנשה בימי בית ראשון בהיכל ועליו כתיב במלכים וישם את פסל האשרה אשר עשה בבית אשר אמר ה' אל דוד ואל שלמה בנו וכו' ובד\"ה כתיב וישם את פסל הסמל אשר עשה בבית האלהים וכו' וזאת הנאצה גדולה בעיני המקום מזרע ישראל היה ביום הזה. וי\"א דאותו צלם של אפוסטמוס הוא כנ\"ל שהעמיד צלם ושרף את התורה והנה שתים רעות עשה ביום אחד ולמ\"ד צלם מנשה סבר ששרף את התורה ולא העמיד צלם דאל\"כ במאי פליגי דלמ\"ד העמיד ושרף סבר דצלם מנשה לא היתה ביום זה. והנה אירעו לאבותינו ה' דברים קשים ומרים ביום זה מי הוא אשר נגע אלהים בקרבו בחשבו צרת כל הענינים האלו ואפילו באחד מהם שלא ישב ארצה ויבכה ויתאבל על חילול השם ועל חילול התורה שנעשה ע\"י קלקול מעשינו הרעים וכל א' יתענ' מגוף ומנפש ולא ינהג עדונים בעצמו לא מעט ולא הרבה ולא יהי' תעניתו כמצות אנשים מלומדה וישקול הענינים כולם כאשר הם ויעורר את לבו להתענות מקושי הענינים שאירעו ביום זה ולשוב אל אלהיו בכל לבו ובכל נפשו ויהי' מיצר ונאנח על צרותינו ועל יגוננו ולחלות פני אל יחוננו וינחמנו מאבלינו ואין לבטל תעניתו על שום דבר בעולם אם לא יהיה אונס ניכר כגון חולי שיש בו פיקוח נפש גם יצוה את בני ביתו שיתענו כולם ואעפ\"י שעוברות ומניקות פטורות מן הדין כבר נהגו להתענות וקבעו אותן כבר מכובד הצרות העוברות עלינו תמיד ואין מבטלין אותן מלהתענות אלא א\"כ יש אונס כדאמרן. ואנשי מעשה נוהגין שלא לאכול בשר ולא לשתות יין בליל התענית כדי להתענות ולהתאנח על הצרות וראוי לעשות כן אם לא יראה עצמו חלוש או זקן וצריך כח לסבול התענית שבדבר זה אסור לענות נפשו יותר מן הראוי כיון שכחו לאו בר הכי הוא ועז\"נ אל תהי חסיד הרבה ויזהר לשמור נפשו כדכתיב ושמור נפשך מאוד אבל יש בידו למעט אכילתו ושתייתו ולא יאכל כ\"א שוב נפשו ולקיים גופו בלבד והעושה כן יש בידו זכות ועושה מצוה אקרי וכן כל כיוצא: וכן יש נוהגין שכל ג' שבועות אלו שהם כ\"א יום שיש מי\"ז בתמוז עד ט' באב אין אוכלין בשר ולא שותין יין כ\"א משבת לשבת מפני כבוד השבת ומביאין סמך מדניאל שכתוב בו לחם חמודות לא אכלתי בשר ויין וכו' עד מלאת ג' שבועות ימים:", + "וראוי לכל ת\"ח לנהוג כך אם בידו לעשות שאינו חלוש כל כך כיון שהם ימי הרעה ובין המצרים כבדים לנו בעונות דאיתרע מזלנו ראוי לנו שנחלה עצמנו על כך ולפחד מן הדין כאלו חרב מונחת בקרן זוית וכן אז\"ל ששולט בהם קטב מרירי וא\"כ אין ראוי להשוות אלו הימים לשאר ימי השנה להקל בהם אלא להחמיר ולצער עצמו בכל דבר ואין להכנס למרחץ ולא לגלח ראשו, ולא לחדש בהם שום דבר חדש כגון מלבושים וכיוצא לחתוך וכ\"ש ללבוש: כלל העולה ירחיק ממנו כל שמחה וששון ויאנח ויאבל על חורבן בית מקדשנו ועל הצרות תכופות צרורות ומכופלות שאירעו לאבותינו בימים האלו ועד היום אין אנו נקיים בזמן הזה מצרות ואנחות:", + "משנכנס אב חמור טפי ממעטין בשמחה נ\"ל מלשון ממעטין דאין צריך לומר שלא יעשו דברים של שמחה אלא אפי' השמחה באה מעצמה אין ליקח אותה אלא ממעטין בה ולא יקח אותה בשלמות אפילו מי שאינו מדקדק בשאר הימים שמי\"ז בתמוז עד ר\"ח משנכנס אב צריך למעט בשמחה ולהרחיק כל דבר המביא לידי שמחה כאכילת בשר ויין למדקדקים ורחיצת גופו בין בחמין בין בצונן אם הכוונה לתענוג וכן יש מקומות שמונעין השחיטה לצבור מר\"ח אם לא יהיה יום ה' ויום ו' לכבוד השבת וכן ראוי לנהוג כי ראוי היא בית תפארתנו להצטער על חורבנה תמיד ובפרט באלו הימים המיוחדים לצרותינו בעונות ואפי' ביום ר\"ח עצמו עם היות שהוא ר\"ח והוא יום שמחה שאני ר\"ח זהו שהו' ראש לחדש הפורענות:", + "וגם בו נסתלק אהרן הכהן ע\"ה וכן כתוב במגילת תענית שמת צדיק זה וא\"כ אין לגדלו על שאר הימים מפני שנצטרף עמו האבל הזה נוסף על פורענות החדש וא\"כ מי שקבל עליו שלא לאכול בשר ולא לשתות יין משנכנס אב אפי' יום הר\"ח עצמו הוי בכלל וכן משמע לשון המשנה דכתב משנכנס אב נראה מתחלת ההכנסה דהיינו ר\"ח אבל אם פירש קבלתו או הנהיג עצמו באיסור שאר הימים חוץ מר\"ח הכל לפי מעשיו:  " + ], + "Order of Tisha BeAv": [ + "ערב ט' באב חמור טפי ומי שהחמיר על עצמו בענינים קודם היום הזה צריך להחמיר יותר ויותר ביום הזה והכל לפי קבלתו ולפי מנהגו כיצד אם קבל או נהג שלא לאכול בשר ולשתות יין אבל תבשיל של גבינה ושאר הדברים היה אוכל צריך להחמיר עליו ביום הזה שלא לאכול תבשיל של גבינה ולא של דג ולא כל דבר שיוצא מבעל חי שסוף סוף הוא מוטעם יותר אבל יאכל תבשיל של עדשים בלבד: ומי שנהג עצמו שלא לאכול דבר היוצא מבעל חי מר\"ח אבל היה אוכל תבשיל אחר עט\"ב אפי' תבשיל אחר לא יאכל אלא פירות חיין וכיוצא בהם מירקות ובסעודה המפסקת ישב בין תנור וכירים בפת חרבה וקיתון של מים כמנהגו של ר\"י בר אלעאי זלה\"ה שראוי להחמיר בו יותר: נמצא כללן של דברים שיש מי\"ז בתמוז עד יום ט\"ב ה' זמנים זה חמור מזה הא' מי\"ז בתמוז עד ר\"ח. הב' מר\"ח עד השבוע שחל ט\"ב להיות בתוכו הג' עט\"ב הד' סעודה המפסקת הה' יום התענית עצמו שהוכפלו בו הצרות בעונות ונ\"ל לנהוג בזמנים האלו כסדר הזה דרך קל אפי' לחלושי המזג מי\"ז בתמוז עד ר\"ח ימנע עצמו מן הבשר באמצע השבוע אבל לא מן היין אם היין מחזיק לו יותר כי מניעת הבשר אינו כל כך קשה ואם הוא מרגיש בעצמו שמחליש לו יותר מניעת הבשר ממניעת היין ימנע עצמו מן היין ולא ישתה כ\"א כוס של ברכת המזון שיעור רביעית או רובו ותבשיל שנתבשל בו בשר יכול לאכול כי לא קבל עליו אלא לצער עצמו מן הבשר עצמו. ומר\"ח עד השבוע ימנע עצמו מן היין ומן הבשר עצמו. שבוע שחל ט\"ב בתוכה לא יאכל תבשיל שנתבשל בו בשר אבל יאכל תבשיל אחר ודג וגבינה וכל דבר היוצא מן החי עד עט\"ב ובערב ט' באב לא יאכל תבשיל דג וגבינה ולא כל דבר היוצא מן החי אבל יאכל תבשיל של עדשים בבקר ובסעודה המפסקת אם יש בו כח לסבול אפי' תבשיל לא יאכל אלא כמנהג ריב\"א זלה\"ה או קרוב לו והכל לפי מה שהוא אדם. יום ט' באב עצמו צריך להתאבל בו הרבה מאד כמי שמתו מוטל לפניו ולא ישחק וירבה דברים ואצ\"ל בקלות ראש ושיחה בטלה והוא יום מר ונאנח וארעו לאבותינו בו ה' דברים קשים הא' נגזר על אבותינו שלא יכנסו לארץ וזה היה בענין המרגלים שנא' ויבכו העם בלילה ההוא והוא היה ליל ט\"ב כדמוכח מענין הפסוקי' ושם נאמר חי אני נאום ה' אם יראו האנשי' וכו' ואותה הלילה נקבעה בכיה לדורות מכאן אני אומר שישתדל האדם להוריד דמעות בלילה יותר מביום. הב' שנחרב הבית בחורבן בית א' ואע\"ג דכתיב במלכים בחודש החמישי בז' לחודש בא נבוזראדן וישרוף וכו' צ\"ל שהוא בא בז' ושרף בט' ואף כי נאמר שהתחיל בז' סוף עיקר הפעולה הרעה וחורבן היה בט':", + "עוד אפשר לומר אעפ\"י שנעשה בו מקצת הפעולה מ\"מ חשבינן לו כיון שהוא יום מועד לרעה מזמנים אחרים כאלו נעשה כל הענין בו ביום דמי והוא הוא הגורם וראיה לזה שבבית שני נכנסו בו עכו\"ם בט' לעת ערב והתחילו לשרוף ולא נשרף באותו יום כ\"א מעט מזעיר ורובו או כולו נשרף בי' ואפי' הכי נקבעה הבכיה והתענית ביום ט' מפני שהוא יום המועד ויום הגורם כל הנזק ור\"י בגמרא דאמר אלו הייתי שם הייתי קובעו בי' היינו משום צער החורבן והשרפה שהיה בו אבל הקובעים לא חששו לזה אבל חששו ליום המר והנמהר וקבעו אותו לבכיה. הג' כבר אמרנו שחורבן בית שני נחרב בזה היום ג\"כ כמו שאנו חוששין לחורבן בזה ובזה ובוכין ומתאבלין על כך ג\"כ צריך לחוש לכל נפשות ישראל שנפלו בחרב וכמה חסידים ואנשי מעשה ודם נקי שנשפך הרבה מאד בין בחורבן בית א' בין בחורבן הב' שאין חקר לדם שנשפך בין מחמת הזרים בין מישראל עצמן שנהרגו אלו עם אלו וצריך האדם להתאבל על זה מאד ולהתחנן מלפניו ית' ילבש בגדי נקם וינקום נקמת תורתו ונקמת עמו ישראל מיד קמינו ורודפינו שרדפו אחרינו בכל דור ודור ואותו מזמור לאסף באו גוים וכו' שאו' אותו יום י\"ז יש בו ענין לזה וראוי לכוין בו לאומרו על החורבן וכ\"ז שרוצה לזכור אותו להתאבל עליו. הד' נלכדה ביתר שהיתה עיר גדולה לאלהים של חכמים ושל סופרים ונהרגו בה הרבה מאד מישראל ומרוב ההרוגים לא נתנו לקבורה עד שעשו מהם גדר לכרם גדולה והמב\"ה ברחמיו חס עליהם שלא הסריחו כל אותם הימים עד שגבר יד ישראל ונתנו לקבורה וקברום ועל נס זה תקנו בברכת המזון ברכת הטוב והמטיב שעשה טובה כפולה עמהם שלא הסריחו כל אותו הזמן ועוד שזכו כולם לקבורה. וחורבנה היתה אחר חורבן ירושלים בזמן בית ב' ע\"י מלכי עכו\"ם הרשעה ימחו מספר חיים ובהלכדת ביתר נחשך מאור שמשנו וערבה כל שמחתנו נגזרנו לנו ונפל הגורל על היום המר הזה: הה' נחרשה העיר הוא ירושלים ע\"י מלך א' רשע ממלכי ארם טורנוסרופוס הרשע שחיק טמיא וחרש את ההיכל כולו את כל סביביו מקנאה ותחרות על אותו מקום מקודש והיה יום ט\"ב וכל אלו הה' דברים קשים וכבדים עד מאוד כל אחד מהם לבדו ואצ\"ל כולם כא' וא\"כ צריך כל אדם לפנות לבו ודעתו ביום זה מכל שאר הדברים כולם וליתן מחשבתו ושכלו לחשוב בכל אלו הדברים וכיוצא באלו שארעו לאבותינו ולמרר עצמו וגופו עליהם ולהתאבל ולהתאונן ככל הבא מידו וכל המרבה הרי זה משובח ונקרא בין מלאכי מרום מאבלי ירושלים ויזכה לראות בשמחתה ובנחמתה כדכתיב שישו אתה משוש כל המתאבלי' עליה: כיצד יעשה אחר שאכל סעודה המפסקת בקרקע כאבל יחלוץ מנעליו ויקבל עליו תעניתו ואבלותו וילך לב\"ה וישב במקום האבלים או ישנה ממקומו למקום פחות ובזוי יותר מן הא' וישב דומם קורא בספר קינות או בדברים המעוררים יגון ואנחה מאיזה ספר שיהיה עד שיורידו עיניו דמעות ויתחיל לבכות על חורבן הבית ועל שרפ' התורה וההיכל ועל משוש העיר ויפיה איך היה לשמה ושממה כל העובר עליה ישום ויניע ראשו ואו' הזאת העיר שיאמרו כלילת יופי ועל הריגת כמה חכמים וחסידים בתוכה וכמה תינוקות של בית רבן וכמה עוברות ומניקות עם יונקי שדים וכל היודע לייליל ייליל היודע לומר קינות יקונן בין כתובות על ספר בין מאליו כפי חכמתו אשר נתן אלהים בקרבו ומצוה היא על כל אדם לחבר קינים והגה והי ולומר אותם ביום המר הזה וצדקה יחשב לו ונקרא מאבלי ירושלים ומקדושיה ומי שאינו בר הכי לחבר יעסוק במה שחברו אחרים. ויתפלל תפלת ערבית בכובד ראש והכנעה ויאמר נחם ה' וכו' ויכוין בו היטב ויתחנן לפניו ית' וית' יאמר די לצרותינו וינחמנו מאבלנו כי עת לחננה ואחר י\"ח יאמרו קדיש וישבו לארץ כל העם ויקוננו הכל כפי כחו או א' אומר וכולם עונים אחריו ולא ירימו קול אלא יהי' קולם מר ונשבר נמוך בילל' ואנחה שכל מי שישמע קולו ישבר לבו ויעורר הבכי ובאחרונה קורין מגילת איכה בשברון מתנים ובחלחלה וכל מה שאפשר למעט בנרות ימעטו כי רבוי הנרות משמח את הלב אלא כיצד יעשה ידליק כל א' נרו ויועיל לו ולאחרים סביביו וכן יעשה אחר רחוק ממנו עד שימצא בכל ב\"ה ג' ד' נרות בצמצום ובהכרח כדי שיקראו כולם המגילה ואחר שיקראו המגילה יכבו כל הנרות וישאר אחד כדי שיראו מה שיעשו ויתעכבו בב\"ה כמי שיושב ומשמר אבלותו כל א' כפי מקומו וכפי יכלתו וילך לביתו במרירות לב ובאנחה בכובד ראש ולא ידבר כ\"א בשפה רפה ואפי' שלום לא יענה כ\"א למקפיד ובשפה רפה ולא ישכב בכר ובכסת כשאר הלילות דצריך שתשתנ' הלילה הזאת לצער ועינוי אבל מכל יגון הלילות כמו שנשתנה ליל פסח מכל הלילות לשמחה וטובה מכל הלילות אלא כיצד יעשה אם איש בריא הוא דיכול לישכב על גבי קרקע יפרוש מחצלת וישכב עליה וישים אבן תחת מראשותיו ואם לא נסה באלה וירא שמא יזיק לו יישן על גבי מטה או ספסל ולא יפשוט בגדיו כולם כשאר הלילות לענג נפשו אלא יכסה עצמו בלא סדינין ושמלות כי לילה א' היא לצער עצמינו בכל האפשר על חורבן בית תפארתנו והכל לפי מה שהוא אדם כמו שכתבתי ומפני זה לא דברו בענינים אלו בגמרא ואפילו מאן דאמר לכפות המטה לא הודו לו מפני שאין לו לגזור על הציבור גזירה שאין רוב הציבור יכולין לעמוד בו אבל דברי אלה הם למי שיכול לעמוד להכניע יצרו וגופו לשמי' ואולי תהא ארכ' לשלותו כ\"ש שאין הדברים האלו יוצאין מן הראוי לכל אדם לעשות או לרוב כי קרובים המה לכל אשר יחפוץ ביקר המלך:", + "אחר שינוח ראשו יקום בזריזות לב\"ה לשוב אל שקו ואל תעניתו וינהג בעצמו ביום כדרך שאמרנו בלילה ויהיה לו מקום מיוחד שיקבע לו בכל זמן האבל ויש מדקדקים שאינם יוצאים כל היום מב\"ה ויפה הם עושים כדי שלא יסיחו דעתם מן האבילות בעניני דעלמא דכיון דיום זה המר נקבע לאבילות בכל שנה ושנה אין לבטל אבלותו על שום דבר בעולם ואפי' בת\"ת ולא בעסק מצוה אם לא יהיה דבר של צרכי רבים שאין לך דבר שעומד כנגדו אבל שאר כל הדברים אין לעסוק בהם כלל ואפי' העומד בבה\"כ לא יפנה לבו ומחשבתו לספר עם חבירו משום ענין כ\"א מעניני גלות ירושלים וחורבן הבית או מעניני הצרות והגזירות שעברו על ישראל דברים שישברו את לבו וינמיכו את רוחו בענין שלא יסיח דעתו מהאבילות כלל:", + "ויש נוהגין לשחוט בשר ולעסוק בצרכי אכילה מחצות ולמעלה והיינו משום עגמת נפש שאין רוב הציבור יכולין לעמוד אבל יחידי סגולה נוהגין שלא לאכול בשר באותו לילה וראוי הוא כיון דאיתא בגמרא דרוב ההיכל נשרף בי' ומפני כך יש נוהגים להתענות ט' וי' לפחות מי שאינו מתענה יענה עצמו במניעת אכילת בשר שאין אכילתו מעכב כ\"כ לחיי נפש וצדקה יחשב לו להעלות על לבו חורבן הבית ולהתאונן על כך כמו שביארנו למעלה:", + "בשעת מנחה נוהגין לקום מעל הארץ לשבת ע\"ג ספסלים במקום גבוה והוא להראות נחמה באבלנו בו ביום וע\"ז אומרים פסוקי נחמה ומתעטפין בציצית ומניחין תפילין שנקראים פאר מה שאין עושין כך בבקר משום אבילות וכן אין נופלים על פניהם כל היום כולו להראות אותו כיום מועד שמובטחי' אנו שיהפך אבלנו לששון ולשמחה כדכתיב לשום לאבלי ציון פאר תחת אפר וכו' אבל שאר הענויין אין מבטלין אותו כל היום כלל: וכשמוציאין ס\"ת מוצאין אותו בכסות שחור בזוי שלא בכבוד התורה התמימה ומיללין בקול יללה גדולה ומרה והענין הוא כי צריך כל אדם לדעת שהתורה עצמה היא חוגרת שק ומיללת ומקוננת על היום המר הזה אשר בו נתחללה וכבודה בקלון הומר ושקצוה כטומאת הנדה ומי הוא אשר יראה ויודע החרפה הזאת שבאה לתורתנו הקדושה על ידו עד שהיא מקוננת ועושה מספד כתנים ואם כן אנחנו היכן נוליך את חרפתנו ואין נשכבה בבשתנו בעשות את כל הרעה הגדולה אשר עשינו ועשו אבותינו עד שגרמנו כבי' גלות לשכינת עוזנו וחורבן לבית תפארתנו וחרפה וכלימה לתורת ה' עטרת ראשנו וראוי בעת הזאת להגדיל המספד הרבה מאד לכל מי שיש לו עינים לראות ולב להבין ולדעת את כל אשר הרבינו לפשוע ולהרבות אשם עד שחרה אף ה' בנו ובתורתו עד לאין מרפא כאשר עינינו רואות וכלות ונתארך הגלות כ\"כ ועוד ידו נטויה ומתחדשי עמנו צרות רעות ורבות ואין איש משים על לב לקרוא בשם ה' ולקבץ ולאסוף את החרדים אל דבר ה' בכל עיר ועיר ובכל מדינה ומדינה לאמר עד מתי יהיה זה לנו למוקש יש לנו עינים ואין אנו רואין את הצער הגדול הזה הבא עלינו ונחלל שם אלהינו הלא אלהינו ית' וית' מלא רחמים וארך אפים ומדתו להטיב עם בריותיו וכ\"ש עם עמו ישראל אנשי סגולתו ובני בריתו זרע עבדיו אברהם יצחק ויעקב עליהם השלו' כ\"ש כי אליו כביכול מגיע צרותנו כדכתיב בכל צרתם לו צר ואיך יתכן שיהיה הוא הרוצה בכל הרעה הגדולה הזאת חלילה אין זאת כי מאד צר לו הענין הזה והוא כביכול מתאונן ומתאבל על ככה והוא מחכה ומצפה מתי תהיה ישועתנו ויוציא אותנו לאור כמו שנא' ולכן יחכה ה' לחננכם וכו' ומי מעכב על ידו הלא הוא המשדד מערכות השמים מהעדה מלכין ומהקים מלכין משפיל ומרים וכרצונו יעשה בשמים ובארץ ואין מי יאמר לו מה תעשה ומה תפעל כי כל דיירי ארעא כלא חשיבין וכל צבא השמים נרתעין מפני זעמו ומתאוים ומשתוקקי' לעשו' דברו כמ\"ש גבורי כח עושי דברו כלומר אעפ\"י שהם גבורי כח יש להם ממשלה וגבורה בתחתונים שכל א' שולט על אומותו עכ\"ז עושי דברו משועבדים הם תחת ממשלתו ומאמרו ואם הם גבוהים הוא גבוה עליהם כמ\"ש כי גבוה מעל גבוה שומר וכו' וא\"כ מי מעכב שורת הדין מעכבת כי הוא הצור תמים פעלו וכו' והוא כתב בתורתו התמימה אם בחקתי תלכו וכו' ואם לא תשמעו וכו' ואם הביא עלינו את כל הרעה הגדולה הזאת בדין וביושר היה כי אנחנו עזבנו אותו ואת בריתו והוא ג\"כ השליכנו מעל פניו כדת וכשורה ואם יבא עתה ברוב רחמיו כי נכמרו עלינו לקרבנו אליו יש למה\"ד פתחון פה שח\"ו עושה תורתו פלסתר דכיון דעדיין אנחנו ובנינו מוטבעי' בבוץ רגלנו ולא שבנו עד ה' עושנו אין דת ודין נותן שתעל ארוכה למכתנו אלא אדרבא לספות חרון אף ה' על שונאיהם של ישראל שהוא מבקש אהבתנו ואנחנו מתרחקים מעליו אלא שהוא מרחם עלינו כאב על בנים ואע\"ג דאנו סוררי' בנים אנחנו ואינו מונע ממנו כל דבר וענין בהיותנו בגלותינו וכמ\"ש ואף גם זאת וכו' והוא עונה אותנו בכל קראנו אליו וא\"כ איך לא יעורר כל אדם את לבו לומר בשלנו הרעה הגדולה הזאת נחפשה דרכינו ונחקורה וכו' ואיש את רעהו יעזורו לשוב אל ה' אלהינו ואיש את שקוצי עיניו ישליכו ואת גלולי יצרו הרע יעזובו ויבחר בדרך הטוב אשר צונו אלהינו ללכת בה ולא איש א' ולא ב' יעשו זאת כי מה תועלת לעם בשוב היחידים כי התועלת להם לבדם ומה בצע לתשובה אחר שרוב העם אינם חוזרים בתשובה אלא כל ירא וחרד את דבר ה' צריך לאסוף אנשים ריקים ופוחזים אשר לא ידעו את משפט אלהי השמים זה עשרה וזה עשרים ולדרוש להם את הדרך ילכו בה ואת המעשה אשר יעשון ולקרבם אל אביהם שבשמים ובזה תעלה ארוכה ומרפא לכל מכותינו ולצרותינו ויתקדש ש\"ש בין המרובים ובין היחידי' והמעוטים הנשארים בהם יראו וכן יעשו ואלו המחזיקים בדת להקימה ולהרימה הם הנקראים עמודי שמים והם מצוקי ארץ והם המעמידים את כל העולם כולו ויש להם זכות כמרע\"ה בדורו אשר זכה וזיכה את הרבים והם המוציאים יקר מזולל ויש מאין והם שותפין לבורא ית' בבריאת העולם ובהעמדתו אבל לומר כל א' רב או רבן שלום עליך נפשי ולהסגר בתוך ביתו ללמוד או לעסוק בחפצי שמים לא זו הדרך הרצויה בעיני ה' כי אינו דומה הזוכה לקנות לעשות נפשות הרבה ולקרבן תחת כנפי השכינה כמו שהוא מזכה את נפשו יחידה ואחרים בהמות ירעו ומי יודע אם עתיד ליתן דין וחשבון על ככה אחר שהיה בידו להשיב רבים מעון ולהציל לקוחים למות מרוב רשעתם ולהחיות את נפשם בחנו ובחסדו אשר חננו ה' ולא עשה הנה גרם את כל הרעה אשר תבא ח\"ו אחר שלא הזהירם וז\"ש ע\"י יחזקאל הע\"ה ולא דברת להזהיר רשע מדרכו הרשעה לחיותו הוא רשע בעונו ימות ודמו מידך אבקש וכתיב וממקדשי תחלו ואז\"ל בגמרא אל תקרי וממקדשי אלא וממקודשי ואע\"פ שלא היה בידם למחות שהרי אמרו ז\"ל אם לפניך גלוי לפניהם מי גלוי כו' עם כל זה כביכול חזר בו ונגזרה עליה' הגזיר' והתחילה הפורעניות מהם כדכתי' וממקדשי תחלו ויחלו באנשים הזקנים אשר לפני הבית: וזה היה דרך כל החסידים הראשונים אשר היו מקהילים קהלות ברבים לדרוש להם את דבר ה' את חקיו ואת משפטיו ומורה להם את הדרך ילכו בה ונמצא זכות כל אותם תלמידים או אנשים הנאספים עמו תלוי באותו רב או רבן ושכרו גדול במאד מאד שכר שאין לו ערך וקצב' אשר עין לא ראתה וזה ענין הדאגה והיגון אשר צריך האדם הירא להיותו דואג יום ט\"ב על חילול השם וחילול תורתו וחורבן ביתו וביזת עמו ושפלות כל הזמן הזה הארוך והנמשך ולא עלתה ארוכה למכה הגדולה הזאת ומתוך כך יתן את לבו להשגיח בענין זה ולבקש ולחפש לדרוש ולחקו' איזה דרך נעלה ונצליח בענין זה ואין דרך אחר ארוכה וקצרה אלא זה שכתבתי ובזה צריך אדם להשגיח ולרדוף אחריו ואם לאו בר הכי הוא ישתדל לפקוד ולצוות למי שהוא בר הכי שיעשה וכל הזכות תלוי בו כי הכל הולך אחר המעמיד:", + "אחר שהתפללו מנחה אם לא הגיע עדיין זמן ערבית לא יצא מב\"ה אלא יתעכב שם ויאמר המזמורים המשברים את הלב ומעוררים תשובה ובהגיע זמן ק\"ש יקרא ויתפלל כשאר לילות ובצאתו יברך על הלבנה ואע\"פ שהוא יום י' יעכב הברכה עד הלילה הזה אחר שהוא בתענית ובשברון מתנים מתאבל על חורבן ירושלים ראוי ודאי הוא להקביל פני השכינה משאר לילות וכן נהגו וילך לביתו ויקבל תנחומין על אבלותו ויאמין באמונה שלימה שאלהינו ית' וית' ינחמנו מאבלנו כאשר הבטיחנו ע\"י נביאיו ומעתה יעסוק בעסקיו ובחפצי שמים אבל לא ישכח אותו מלבו כדכתיב אם אשכחך ירושלים וכו':" + ], + "Order of Fifteenth of Av": [ + "יום ט\"ו באב ראוי להתנהג בו בשמחה וששון כמו שאמרו במשנה לא היה י\"ט לישראל כט\"ו באב וכי\"ה וכו' ובו כלו מתי מדבר שכל שנה ושנה היו מתים במדבר על אותה גזרה שנגזרה עליהם שימותו במדבר ואל יכנסו לארץ ט\"ו אלף ואעפ\"י שמיתתם היה מט' באב לט' באב ואותו ט' באב של שנת המ' לא מתו כמו שאמרנו בגמרא שהיו נכנסים לתוך קבריהם והמתים נשארים במקומן וחיים עולין ואותה שנה כולם עלו כבר אמרו שסוף סוף לא היו מאמינים בעצמן עד שבא ט\"ו לחדש וראו הלבנה במלואה אז שמחו כולם והאמינו שפקד ה' אותם לטובה ונסתלק החרון אף מהם ועשו אותו י\"ט לנו לשמוח בו על זה אמרו בטל החפר שהיו חופרים קבריהם בידיהם עוד נשמתו בו. על ענין ירבעם בן נבט שהושיב שומרים בדרכים שלא יניחו לישראל לעלות לרגל כמו שאמר להם אלה אלהיך ישראל והיה להם צרה גדולה ובימי הושע בן אלה ביטל אותם שומרים והכריז שכל הרוצה לעלות יעלה והקשו בירושלמי כיון שכל אותה טובה עשה לישראל איך עלה עליו שלמנאסר מלך אשור ותרצו משום שהיה לו להכריז כל העם יעלו לרגל והוא לא אמר אלא כל הרוצה לעלות יעלה ושמט את הקולר מצוארו ותלה בצואר הרבים ואותו היום שביטל אותו יום ט\"ו באב היה וכל העם שמחו שמחה גדולה. ובו הותרו שבטים לבא זה בזה והענין הוא שהכתוב אומר ולא תסוב נחלה ממטה אל מטה כי איש בנחלתו ידבקו מטות בני ישראל ומן הפסוק הזה נראה שאין נושאין נשים כ\"א כל א' משבטו שאם ימות יקח בנו נחלתו מתוך שבטו ולא יצא נחלת אבותיו אל שבט אחר אח\"כ דקדקו בפסוק אחר דכתיב וכל בת יורשת נחלה ממטות בני ישראל וכו' וכי איך אפשר לבת לירש שני מטות אלא ודאי שהיה אביה משבט א' ואמה משבט א' ויורשת להם א\"כ נראה שיכולה הבת להכנס בשבט אחר ומכאן הותרו השבטי' לבא זה בזה והיה להם בזה שמחה גדולה ובו הותר שבטו של בנימין לבא בקהל והיה שמחה לכל ישראל בזה ומקרא קראו וקרבוהו:", + "עוד הביא הירושלמי שבו זמן קיצוץ יפה לעצים שכל עצים הנקצצים בו אינם עושין מאכולת כולן כשרין למערכה וגמרא דידן פליג שאו' יום תבר מגל שבו פוסקין מלכרות עצים עוד שכבר תשש כחה של חמה ליבש ועושים תולעים ופסולין למערכה ואפשר לישב שניהם שעד אותו יום ואותו יום בכלל היו העצים יפים וטובים מכאן והלאה לא היו כורתין עוד. ובו נתנו הרוגי ביתר לקבורה ונתבטל הגזרה של אותו רשע שנתנו גדר לכרם וראה ה' בענים וזכו לקבורה ומכל אלו הענינים שארעו ביום זה צריך לתת שבח והודאה למקום י\"ו ששמחנו וגם אנחנו נשמח בו מעט וצריך להרחיק יגון ואנחה ממנו." + ], + "Order of Chodesh Elul": [ + "ר\"ח אלול צריך כל אדם לעורר אל לבו לפשפש ולחפש מעשיו ולשוב אל ה' אלהינו כי הוא זמן רצון לקבל תשובה בין של יחיד בין של צבור כי הם ימים שנתפייס הקב\"ה על מעשה העגל כשעלה משה למרום במ' ימים האחרונים ונהגו באלו הימים להרבות בסליחות ותחנונים ולקום באשמורת הבקר כל מקום כפי מנהגו וכבר נתפשט המנהג לקום בכל לילה שעה א' או ב' קודם אור היום ומסדרין סליחות עד הבקר כל א' כפי כחו ועל זה החדש נאמר אני לדודי ודודי לי ר\"ת אלול שהקב\"ה מבקש אהבתנו וימינו פשוטה לקבל שבים:", + "ערב ר\"ח ראוי לכל אדם להתענות ולא גרע מכל ערב ר\"ח שרוב אנשי מעשה מתעני' והוא מסוגל לתענית ובפרט ע\"ד האמת הוא יום ראוי ומוכן לתענית וכ\"ש בערב ר\"ח זה שהוא סוף כל השנה ועתיד לעמוד בדין על כל מה שעשה כי בלי ספק יעמדו למספר בין השגגות והטעיות והאונסין שעברו עליו זולת הזדונו' והמרדים והפשעי' שמועטים הם הנלכדים בהם ירבו מלמנות ואיך יוכל לעמוד לפני יוצר בראשית במשא הכבדה זה בהיות לפניו ספרי חיים וספרי מתים פתוחים והוא עומד על כסא דין וכל דרכיו משפט איך לא ירתת ולא יפחד כל היודע זה ויכין עצמו מכל קודם לכן שלשים יום כמ\"ש בענין כל המועדות שואלין ודורשין קודם ל' יום שכבר חל עליו חובת המועד בכל חקותיו ובכל משפטיו כ\"ש במועד הזה שהוא כולל ענינים רבים בין עניני אדם היחיד שצריך לשוב ממעשיו ולחפש דרכיו שעתיד לעמוד בדין עליהם ובין בעניני העיר אשר הוא דר בה בין דין כל עיר ועיר ממלכה וממלכה בין דין כל העולם כולו בכללו ועל כל ענין וענין יש להם גזר דין מתוחה אם לטוב אם למוטב גם על השנה מה יהיה בסופה ועל כל אלו הענינים צריך כל אדם לעורר את לבו ל' יום קודם ר\"ה והוא מר\"ח אלול לבער את החמץ שיש בתוך קרבו בחורין ובסדקין ולא יניח ממנו לא מעט ולא הרבה שכבר חל עליו חובת ביעור ובהיות כי הענין רב מכל ימות השנה ואין המלאכה לא ליום ולא ליומים צריך להתחיל ולבער ל' יום קודם לקיים מעט מעט אגרשנו וכולי האי ואולי ונוכל לטהר עצמינו באלו הל' יום ומפני זה נהגו להרבות סליחות ותחנונים כנ\"ל ולא די בזה כי צריך כל אדם לטהר עצמו באשר הוא מכיר את מעשיו מי בתעניות מי במלקיו' מי בעשות צדק' ומשפט מי בעסוק בתורה יומם ולילה כי היא משולה לאש ומטהרה כאש מי בתפלות ותחנונים ודמעותיו על לחיו הכל לפי מה שהוא אדם וכל זה בל' יום הקודמים אבל בהגיע ערב ר\"ה אין זה צריך בשש וצריך כל אדם בין גדול ובין קטן להתענות בו ולהרבות צדקה ומשפט ולהתפלל ולהתחנן לפני אלהיו ית' וית' יקבל תפלתו בחמלתו ותשובתו בחיבתו שיש לו עם בריותיו וצריך לבער החמץ שיש בו ולשרפו שלא ישאר ממנו למחר וכשיעמוד בדין ימצא מנוקה ומשופה ואין פוצה פה ומצפצף עליו ובכן יצא לאור משפטו ואשריו ואשרי יולדתו של הזוכה בכל שנה ושנה לטהר עצמו בענין זה ולא ישאר חובות ודקדוקים משנה לשנה באופן שכשיפטר מן העולם הזה לא ימצא אחריו נושה ובידו לא דבק מאום ותעלה נשמתו למקום מנוחתה בלי שום מעכב ומסרב ביד' אלא אדרבא תמצא מלאכי מרום יעלו עמה ללוותה ממקום למקו' ויפתחו לה שערי צדק שתעלה במעלות למקום שממנו חוצבה כל א' כפי ערכו. א\"כ מכל אלו הענינים צד מוכרח התענית והתשובה ער\"ה ואין ראוי לכל אדם למנוע עצמו ממנו ולומר אינו מן התעניות שגזרו עלינו ולמה לי לעשות כי הד' תעניות שגזרו עלינו לא היו לענין תשובה בלבד אלא שצריך כל אדם ואפי' יהיה צדיק גמור להתענות באלו הימים כדי להעלות על לבו הצער שעבר על אבותינו בימים ההם ולהתחנן לפניו ית' וית' ישוב ירחמנו ישיש עלינו לטוב כאשר שש על אבותינו וישיב עטרה ליושנה וישם עיר על תלה וארמון על משפטו ישב אבל לא לענין התשובה גזרו התענית כי זה תלוי בכל דור ודור כפי מה שהם ולכל יחיד ויחיד כפי מעשיו כך צריך שתהיה תשובתו ואין שייך בזה גזרה כי מי הוא אשר יש לו עינים לראות ולב להבין אשר לא יראה ולא יבין התועל' אשר מגיע אליו בשובו ממעשיו הרעים וממעלליו אשר לא טובים להתקרב ליוצר בראשית אשר נתרחק ממנו בקלקול מעשיו ובידו להתקרב אליו בהיותו קרוב ואע\"פ שהיו ימים הנמנעים ממנו מהתענות בהם ראוי לאדם בעל תשובה בראות מעשיו הרעים לומר אני אתענה בהם אולי שיועיל כי אם דברו חכמים שלא להתענות היינו למי שאינו צריך להתענות שהוא מכלכל מעשיו במשפט ודי לו בתענית א' בשנה והוא י\"ה שהוא זמן כפרה לכל אבל מי שהוא מלא תועבות ונאצות גדולות ועצמו פשעיו מספר כל השנה לא יספיק לו ואפי' שיכנסו בהם שבתות וי\"ט כי מה מנוחה גדולה מזו יש לו לאדם כ\"א להתקרב לפני ממ\"ה הקב\"ה יוש\"ל ומה לו לבקש שמחה מועדי' וי\"ט יותר מזו שהוא שמחה גדולה ויתרה לנפשו העלובה והעגומה יחידה בת מלך שבויה בין כמה זאבים והגוף הנגוף החוטא כיון שלא זכה לשמחה ולא ישמח אלא יתאבל ויתאנח על כל הרע אשר עשה וזו היא שמחתו אם בעל נפש הוא הלא אתה רואה הרואה חלום בשבת הזהירו אותו שיתענה ולא ישמח ומפני זה בטלו מצות ענג שבת מפני תעניתו הלא הוא מפני שכיון שהראו לו חלום אשר לא כן לא מפני כושר מעשיו אלא שנמצא עולתה בו והראו לו מן השמים שיש מקטרגים כנגדו וצריך הוא לשוב ממעשיו כדי לבטל המקטרג ויתענה ויכוף כאגמון ראשו ולא יתענג כלל אלא ישב ודומם וזו היא שמחתו וענוגו בהיותו זוכה לענג גדול בביטול הענג הזה ובשקול זה אנו מתירים אותו להתענות: גם מי שרואה את עצמו מובדל ומרוחק מאת אלהיו ית' מצד מעשיו הרעים ודרכיו המקולקלים ועתה בא לשוב לדרך הטובה והישרה ולהתקרב לפני חנון המרבה לסלוח והוא אינו יודע את עתו אם יניחו לו לשוב תשובה שלמה ראויה לכובד עונותיו ופשעיו ומקבל עליו להתענו' ימים אחדים והיו בהם שבתות וי\"ט אין בזה עון ואשמה אלא אדרבה צדקה תחשב לו וזכות שמזכה את נפשו העגומה לטהרה לשוב אל בית אביה כנעוריה ויש להביא ראי' אע\"פ שאינ' צריכה ממר בריה דרבינא דהוה כל שתא יתיב בתענית' בר ממעצרתא ופוריא וכו' נראה שלא היה חושש על שום יום של ימות השנה כ\"א על אלו מן הטעם שאמר שם בגמרא אבל כל שאר הימים לא היה חושש לכבודם ולשמחתם שכוונתו היה לשמים והוא סברא נכונה למי שהוא בעל שכל ושוקל הענינים כאשר הם ואין כאן מקום להאריך:" + ], + "Order of Erev Rosh HaShana": [ + "ונחזור לעניננו שצריך האדם להתענות ערב ר\"ה ירא וזוחל בכובד ראש והכנעה מן היום האיום הבא עלינו אשר כל יושבי תבל עוברין לפניו כבני מרון ואינו יודע איך יוצא דינו. וילקה מלקות מ' כי ודאי יועיל אע\"פ שבטלו סנהדרין ומיתתם ועונשם סוף סוף נעשה מן הבא בידינו כי סגולה היא לענינים האלו שיועילו ויצילו בהכות בהם ע\"ג האדם ועל לבו בפני ג' מישראל במקום ב\"ד לכן לא ימנע האדם ממנו והמהתל מן הלוקי' עד\"ז לא יפה הוא עושה אלא אדרבא מונע עצמו מטובה ובז לדבר יחבל לו ואע\"פ שאז\"ל יטול צפרניו ויגלח וילבש לבנים ויתעטף לבנים להראות שיצא בדימוס ואין אופי' של אומה זו כאומה אחרת כו' אין הענין הזה שישמח האדם ויגיל וישליך את רוע מעשיו אחרי גיו ויבטח במקום שיוציא לאור משפטו. חלילה למאמין כן אלא ודאי יהי עצב וסר וזעף על חטאתיו ויתענה עליהם מקודם לכן ויבקש עליהם מלפני אלהינו י\"ו שהוא מקבל שבים ומוחל וסולח ואחר שיעשה מעשה הראוי לו יעשה מעשה כמו שמובטח לו שיצא משפטו לאור וילבש לבנים ויעשה כל מעשה המראה לבני אדם שמחה וששון ובפרט לעיני האומות שיכירו וידעו אהבתו של אלהינו י\"ו עמנו מכל אומה ול' אבל סוף סוף צריך שלבו יהיה נכנע נשבר ונדכה בתשובתו הגדולה מחכה ומקוה רחמי שמים כי רבים הם. ומ\"ש במדרש ערב ר\"ה הגדולים מתענין משל למדינה וכו' שנראה משם שאין צריכין להתענות אלא הגדולים היינו לענין חיוב כללות העם או כללות המדינה החייבת סך ידוע מוטל על הכל והגדולים באים לרצות ולפייס ובעבורם מוותר להם אותו סך המוטל עליהם דומה למשל הנז' שם אבל לענין חיוב המוטל על כל א' וא' אין בקשת הגדולים מועיל אלא החייב עצמו צריך שיבקש וירצה וישים פניו בקרב והלואי שיועיל לו בענין הצלתו. גם צריך שיטהר עצמו וגופו ממש שירחץ ויטהר ויטבול במי מקוה אע\"פ שאין דרכו בכך כל השנה ביום הזה הנורא צריך עכ\"פ לטבול ולהשליך מעליו כל הטומאות וכל המחשבות זרות שנתדבקו עמו כל ימות השנה ובכל רגל ורגל חייב אדם לטהר עצמו ק\"ו בר\"ה שצריך האדם לחפש אחר הטהרה והקדושה להתיצב לפני אלהיו י\"ו מן הבא בידו וכדי שתעלה לו טבילתו עד המחרת היה נראה לי ראוי וכדאי שלא לשמש מטתו בלילה הזה ובפרט מי שאינו מוכרח לה ומי שצריך לה יחזור ויטבול בשחרית כדי שימצא בטהרה בשעת הדין כמי שעומד ומצפה לרחמי שמי' הגדולים דלכ\"ע אין דנין אלא ביום: וילך לב\"ה מבעוד יום מכוסה לבני' ומעוטף לבנים ממתין ועומד לקדושת היום ומתפלל ומתחנן לפני אלהיו תכלה שנה וקללותיה ותחל שנה וברכותיה ויתחיל להתפלל ערבית בכוונה מלה במלה וטוב לו למנות ברכותיו א' לא' כדי להשלים ק' ברכות כראוי ובפרט בימים נוראים האלה מיוחדים מזמן לזמן ימנה אותם וישתדל לכוין בהם:" + ], + "Order of Rosh HaShana": [ + "ולהיות תפלת הימים האלו משונות בנוסח' ובענינים צריך לכוין בהם יותר מן הראוי וכשמתחיל להתפלל יכוף ראשו כאגמון וישפיל עיניו למטה ולא יגביהם עד שישלים תפלתו ויהיו עיניו למטה ולבו למעלה וכן בכל הי' ימים שבין ר\"ה לי\"ה שהימים האלו צריכין להיות מובדלים ומופרשים בקדושה ובטהרה מכל ימות השנה ולא יגביה קולו בתפלתו שלא יראה מקטני אמנ' וגם שלא יטריד לאחרים ואין ראוי להרים קול כלל אלא יחתך התיבות בפיו ובשפתיו עד שישמעו אזניו מה שמוציא מפיו ודי לו עם כוונתו:", + "ולענין קריאתו בסדור, הכל לפי מה שהוא אדם אם הוא יכול לכוין שלא בקריאת כתב ושגורה תפלתו בפיו כראוי ומכוין במלותיו ואינו פונה לבו ומחשבותיו אנה ואנה טוב לו שיחבק זרועותיו זה על זה ויעמוד ביראה ואימה כעבד לפניו אדוניו אז טוב לו ואם יש לו איזה מונע מהתפלה ע\"פ או שאין תפלתו שגורה בפיו כ\"כ ובכן נטרד במחשבתו ונכשל בכוונתו יקח סדור בידו ויהיו עיניו פתוחות להביט בו ואזניו קשובות לשמוע מלותיו ויכין לבו לכוין כל מה שמוציא בשפתיו ואין חשש בכך וכן נוהגין רוב העולם להתפלל אלו הימים מתוך הסדור עם היות שהדרך הא' נ\"ל יותר נכון למי שיכוין בו. ובצאתו מב\"ה ילך לביתו וישמח לבו ויבטח בהשי\"ת ויקדש בלב שלם ובנפש חפצה וירחק ממנו כל יגון ואנחה שלא ליתן פתחון פה למקטרג כי אין לו מקום אלא במקום יגון ואנחה ומריבה וקטטה וכן כתוב עליהם בדברי קבלה קדוש היום לאלהינו אל תעצבו כי חדות ה' הוא מעזכם אלא צריך לשמוח בלבו ולהראות שמחה לכל כדי לסמות עיניו של שטן:", + "ויסדר שולחנו ויאכל וישלח מנות לעניים ולאביונים כדכתיב אכלו משמנים וכו' ושלחו מנות לאין נכון לו. ונ\"ל שבימים האלו אין ראוי לאכול ולשתות יותר מדאי אלא פחות מן השיעור כדי שלא יקל ראשו מתוך אכילתו וישב באימה ויראה ולא יסיח דעתו מן הדין והחשבון גם לא יישן הרבה ויהיה מוכן לעמוד על משמרתו עוסק בתורתו ובתשובתו יקום בעוד לילה להשכים לב\"ה להודות לשם ה' ולהתחנן לפני אלהיו לבקש מלפניו עליו ועל עמו שיוציא לאור משפטנו ויגזור עלינו ועל כל ישראל גזירות טובות ויכתבנו בספר חיים ובספר צדיקים גם בספר גאולה וישועה שיגאלנו מתוך הגלות זה המר ויושיענו מכף כל שונאינו ומכל מבקשי רעתנו ויפר עצת כל הקמים עלינו ויחדש מלכותו עלינו במהרה ויאמר די לצרותינו וכל א' יתחנן כפי כחו:", + "ויסדר תפלתו כראוי כאשר כתוב במחזורים וספרו בידו ולא יסיח דעתו ממנו ויהיה מעוטף בטליתו עסוק בתפלתו ולא יפנה מחשבתו אל מקום אחר ויגמור תפלתו עד אחר הוצאת ס\"ת: תקיעת שופר מצות עשה מן התורה שנאמר יום תרועה יהיה לכם ותרועה זו נסתפקו בה אם גנוחי אם ילולי שיש ב' מיני יללות הא' מילל בנחת שאין מכאובו כ\"כ גדול ואנוש ובמרוצה ומתוך כך יש לו נחת להשיב נשימתו ואין רוחו קצרה וזהו הנקרא גנוחי לשון אנחה זו אחר זה והב' מיילל בצער ובמרוצה ומכאוביו תכופות זו לזו ולא נתנו השב רוחו ונשמתו וזהו נקרא ייליל שמילל מצרת לבו במרירות נפשו ולכך תקנו בתקיעת שניהם והם שברים תרועה לפעמים אנו עושין שברים בין ב' תקיעות פשוטות וזהו סי' תש\"ת שמא התרועה של תורה היא זאת שהיא גנוחי. ולפעמים אנו עושין תרועה בין ב' התקיעות וזהו סי' תר\"ת שמא תרועה של תורה הוא ייליל. ולפעמים אנו עושין שברים תרועה בין ב' התקיעות וזהו סי' תשר\"ת שמא תרועה של תורה הם יילולי גנוחי שכן דרך המצערים ממכאוב תחלת המכאוב אין מרגישין בו כל כך ויש להם נחת בצד מה ואח\"כ מתחזק כאבם בכח ובמרוצה עד שרוחו קצרה ואין בו כח לעמוד. אבל לא ראוי לצאת מידי ספק אחר לעשות תרועה שברים בין ב' התקיעות סי' תרש\"ת משום שאין דרך חולה מצטער בכך. ופעם הראשונה עושין תשר\"ת ג' פעמים ואח\"כ תש\"ת ג\"פ ואח\"כ תר\"ת ג\"פ והטעם לסדר זה משום דמצוי מצוי קודם ורוב המכאובים יש להם נחת וצער ויש מהם שמכאובם בנחת ואין מתחזק הכאב כל כך ויש מהם שאין להם נחת כלל והם מעטים. וא\"ת מאי נ\"מ למיחש לכל אלו המיחושים ולכל הייללות כיון שענין תרועה היא יבבא כתרגום ויבבא היא יללה מאמו של סיסרא מה לנו יללה גדולה או קטנה או מצויה או שאינה מצויה עד שמפני הספק הגדילו והוסיפו כל כך תקיעות מיושב ומעומד. עוד דמה ענין יבבא ויללה אצל ר\"ה אם לענין שצריך לשמור עצמינו על עונותינו למה תלוי הדבר בשופר ולא אמרו להתודות ולבכות כ\"א על עונותיו ואדרבא אסרו להזכיר שום חטא ועון בו ושלא להתענות ולהראות עצבות ויגון כמ\"ש בדברי קבלה אכלו משמנים ושתו ממתקים וכו' ואל תעצבו. ואם הענין מפני השטן שלא יקטרג עלינו שאמרו כדי לערבב את השטן א\"כ מה ענין היבבא לערבבותו בתקיעה פשוטה או ב' או ג' היה מתערבב בתקיעה שתקיעת שופר העתידה לא נזכר בה תרועה אלא תקיעה בלבד ואין לו לילף מר\"ה כמו שמצינו בענין תקיעת היובל שאין בה ואפ\"ה יליף מר\"ה וצריך שיהיה בה תרועה דהתם שאני משום דכתיב ביה שביעי ויליף שביעי שביעי מה שאין כן בתקיעה פשוטה לית בה ערבוביא כל כך שענין התקיעה מראה נחת ורחמים משא\"כ בענין התרועה שמראה צער ודין והוא מתערבב בכך שירא שמא בא אותו יום העתיד לבא שנאמר בו הנה יום ה' בא בוער כתנור ובלע המות לנצח כו' א\"כ מה לנו לדקדק בין תרועה לשברים או לשניהם כא' ותרועה לבדה סגי כי מראה יותר צער וערבוב:", + "ובתירוץ קושיא זו תתרץ האחרת ועם היות שלפי דרך האמת הכל לצורך היום ואין להוסיף ואין לגרוע ואין הענין מפני הספק אלא מן הדין ומן הראוי אפ\"ה ניישב הענין לפי הפשט מכל הבא בידינו. אמרו חז\"ל ג' ספרים נפתחים בר\"ה וכו' וכל באי עולם עומדים בו בדין וכולם עוברין לפניו כבני מרון וצריך כל א' להיותו ירא מדינו ומשפטו ולכן צריך שיכוין עצמו מקודם ל' יום כמו שביארנו למעלה שימצא מוכן ומזומן לעמוד לפני בורא עולם בהיות שבוחן לבות וכליות יודע לבות בני אדם ויש מהם שאינם חוששין לרעתם ואין משגיח על עניניהם וביום ר\"ה עדיין מלובשים בבגדים הצואים שעליהם. והנושה הוא השטן הוא מלאך המות עולה ומקטרג ובשעת הדין אין מקום להאריך אפים אלא יקוב הדין את ההר ובזה לא היה עולם יכול להתקיים מה עשה הקב\"ה ברחמיו הרבים הקדים רפואה למכה וצונו לתועלתנו במצוה הזאת תקיעת שופר והיא כדי לערבב את השטן: כיצד בענין שופר יש בו ג' זכירות לטובה לישראל: הא' עקידת יצחק שנעקד על גבי המזבח וניתן איל תמורתו ונחשב כאלו הוא עצמו נתוקד ונעשה אפר וקרני האיל ההוא הוכנו ונתיחדו לשופרות א' לזמן מתן תורה שנאמר בו ויהי קול השופר וכו' וא' לזמן גאולתנו העתידה שנאמר בה והיה ביום ההוא יתקע בשופר גדול א\"כ בשמוע השטן קול שופר עקידת יצחק אשר מכחה הישועה לישראל בעת צרה כמו שהתפלל א\"א ע\"ה ה' יראה וכו' שהכוונה היא שכל זמן שישראל בצרה יראה ה' האפר ההוא כאלו הוא אפרו של יצחק ויחוס ויחמול על זרעו של יצחק והנה בזה תשועה לישראל מיד שונא ואין לו פתחון פה לדבר דבר ושב לאחוריו ואינו מקטרג: הב' מתן תורה מאחר שביום מתן תורה נתגלה כבודו של בורא עולם לכל ישראל בקול שופר חזק מאד וכל ישראל קבלו התורה באהבה וחבה וענו קול אחד ואמרו כל אשר דבר ה' נעשה ונשמע ואותו היום זכות לכל ישראל וא\"כ בשמוע השטן קול שופר בר\"ה זוכר לאותו שופר של מעמד הר סיני אשר נתגלה כבודו של הקב\"ה בו כמ\"ש עלה אלהים בתרועה וכו' וישראל נבחרו לחלקו ונחלתו ועם סגולתו כמו שנאמר והייתם לי סגולה וכו' ובכן השטן מתערבב ומסתתמין טענותיו ואין לו פה להשיב:", + "השלישי שבשמוע קול השופר הזה יעלה על לבו יום גאולתינו העתידה שיתקע בשופר גדול והוא עתיד להמחות מן העולם כדכתיב בלע המות לנצח והרי הוא יודע שסבת מחייתו משום שהוא מחשיך פני הבריות בהשטנתו ובקטרוגו על כן בשמוע קול שופר מתערבב ומונע עצמו מללמד קטיגוריא על בניו של מקום ועל שלש אלה נתן לנו הקב\"ה עצה טובה לתקוע בשופר יום זה להיות לנו למחסה ולמסתור מכל מקטרג ומזיק מן הטעם שכתבתי: ואע\"פ שחז\"ל לא הזכירו ענין זה הערבוב אלא מטעם שופר גדול העתיד להיות הוא משום שהוא הגדול שבכולן שמתוך כך בהיל דשמא נגמרה מלאכתו ואין לו כח עוד לירד ולהשטין ולעלות ולקטרג. וא\"כ אחר שצריך לעשות הדבר הזה לתועלתנו כנזכר צריך לעשותו בשלמות ולהוציא עצמנו מכל ספק ואחר שכתוב בתורה יום תרועה וכו' ולא חשש להזכיר התקיעה נראה שהעיקר תלוי בתרועה והיא היא הגורמת הכל ולכן ראוי לנו לחוש לה ולהזהר בה: ובהיות כי בענין התרועה שייך ג' עניינים כאשר כתבנו או שברים או תרועה או שניהם כא' ראוי לחוש לכולם ולצאת מידי ספק אחר שאין כ\"כ טורח לגמור הדרך כתקונו:", + "ואפשר לתת טעם לענין דכמו שיש ג' מיני כאבים ומיחושים בענין חולי הגוף א' שכאביו בנחת ולא בצער והם גנוחי גנח שבר אחר שבר ויש שמכאוביו אנושים בצער גדול יילולי מייליל כתרועה המשברת כל הגוף רפואות תעלה אין לה ויש מהם שמכאוביו מזה ומזה יש מהם בנחת ויש מהם בצער גם בחולי הנפש יש ג' מיני חלאים וכאבים יש אדם שיש בידו עונות וזדונות מעט ולא הרבה כי רוב מעשיו מתוקנים ומיושבים וזה נקרא צדיק כי נידון אחר רוב מעשיו והעיקר מבטל את הטפל ולכן אין חטאותיו נחשבים לכלום לעשות בו רושם אחר שרובו זכיות ועל כן נכתב ונחתם לחיים. ויש אדם שרוב מעשיו מקולקלים והזכיות שבידו מעט מזעיר נתבטלים במעוט' ומשא עונותיו כבדו עליו לסבול וע\"כ כאבו נצח ומכתו אנושה מאנה הרפא ונידון ע\"פ רוב מעשיו ועליהם נקרא רשע וראוי שיכתב ויחתם למיתה אם לא ישוב בתשובה שלימה. ויש אדם שיש בידו מזה ומזה רשע לא יקרא שיש בו מחצה זכיות צדיק לא יקרא שיש בידו מחצה עבירות אבל בינוני יקרא מפני שהוא תלוי ועומד עד שנדע איזה יכשר ואיזה צד יגבר הזה או זה ומשפטו אינו נחרץ עד יה\"כ שהוא יום סליחה וכפרה לכל. וג' אלה הם הג' ספרים אשר נפתחים בר\"ה לפני בורא עולם א' של צדיקים גמורים וא' של רשעי' גמורי' וא' של בינונים כנגד ג' אלה תקנו ג' מיני תרועות. שברים כנגד מי שמכאוביו בנחת ולא בצער והוא רמז לצדיק אע\"פ שיש בידו עונות וצריך רפואה עליהם אין המיחוש בהם כ\"כ אחר שנידון בתר רובו. תרועה כנגד מי שמכאוביו בצער גדול והוא רמז לרשע שנתלכלך בחטאותיו עד לאין מרפא ואע\"פ שיש בידו קצת מעשים טובים נידון בתר רובו ורבים מכאובים לרשע. שברים ותרועה כא' כנגד בינונים שיש בידו מזה ומזה וצריך להתגבר על יצרו לתקן מעשיו ולהיות גבר על חטא לסור ממוקשי מות מן המכאובים הקשים אשר עליו ושיהיו עליו בנחת ולא בצער בדרך הצדיק. ועל כן באו לעשות מכל א' מהדרכים האלה עיקר ולעשות פשוטה לפניה ופשוטה לאחריה רמז לרחמים פשוטים והוא מוכן בימינו לקבל שבים לכל השלש דרכים שזכרנו כי אפילו צדיק גמור צריך תשובה ממה שבידו ואע\"פ שהוא מעט מזעיר אינו מתנקה זה בזה וא\"כ יצא לנו מזה שענין התרועה אינה לענין ערבוב השטן בלבד אלא היא לעורר הלבבות ולשבר כל א' רוחו ונשמתו ולחזור ממעשיו כל א' כפי מדתו וכפי שיעורו וזש\"ה יום תרועה יהיה לכם לכם היא התרועה והשברון ובהיות האדם חוזר בו ומתחרט ממעשיו הרעים בקרבו האלהים חשבה לטובה ומצרף אותה למעשה ומוציא משפטו לאור:", + "תקנו לתקוע מיושב ומעומד על סדר הברכות ואפשר לתת טעם דכיון דהשעות המיוחדות לדין בכל יום הם הג' שעות הראשונות כדאיתא במסכת ע\"ז ה\"ה בר\"ה אע\"ג דכל היום יומא דדינא שעות המיוחדות לדין הם הראשונות וכדי לערבב את השטן בשעת הדין שלא יעלה ויקטרג כאשר ביארנו ראוי למהר לתקוע קודם תפלת המוסף מן הטעם הנזכר עם היות שעיקר התקיעות הם על סדר הברכות שמזכירין זכרונות ושופרות לעורר הלבבות והיא שעת רצון להתקבל תשובתם הם לעורר הרחמים שימתקו הדין ויכבשו רחמיו את כעסו:", + "וע\"ד שתפלת המוסף היא מעולה ביותר ורומזת למקום עליון גם תקיעת שופר רומזת למדה עליונה תקנו זה עם זה כי כן צריך. וענין שופר צריך רוחב שכל ונחת רוח לכוין לכל הענינים הרמוזים בו אבל כל אדם צריך לכוין בענין זה כי היא דבר נקל: כשהוא שומע תקיעה ראשונה יעלה על לבו זכות א\"א ע\"ה ובזכותו ירחם המב\"ה עלינו להוציא לאור משפטנו:", + "ובשברים יעלה על לבו זכות יצחק אע\"ה שנעקד על גבי המזבח מדעתו ומרצונו לרא\"ש:", + "תרועה לזכות דהע\"ה שעם היות שהיה מלך גדול ואדיר לא הניח עבודת אלהיו בשלמות לעשות הטוב והישר בעיניו ועברו עליו כמה צרות ורעות וסבל אותם באהבה וחבה להשלים את נפשו:", + "תקיעה אחרונה זכות יעקב אע\"ה והם רחמים פשוטים ונמצא הדין בין ב' מדות של רחמים כדי שיהיה כבוש ביניהם ולא יהיה לו כח לקטרג זאת היא כוונה קצרה ודי בזה:", + "אחר תקיעת שופר יכין עצמו להתפלל תפלת מוסף כראוי והיא ארוכה בכמות ובאיכות ותקנו בה להזכיר מלכיות זכרונות ושופרות וכבר ארז\"ל מלכיות כדי שתמליכוני בשמים ובארץ ובזה אזכור להם זכות ראשונים לרחם אתכם ובמה (צ\"ל וע\"י מה) בשופר שהוא מעורר הרחמים והרצון. שיהיו עיניו פתוחות ואזניו קשובות לכל מה שמוציא בשפתיו ויכין לבו למעלה ועיניו למטה בין בתפלת לחש בין בחזרת ש\"צ בקול רם ולא יסיח דעתו כלל ויהיה מחזורו בידו כדי שלא יביט אנה ואנה אלא יאמר עם הספר: וכשאומר היום הרת עולם נהגו לשחות עצמן ולאומרו בכפיפת קומה. והטעם הוא מפני שבאין להזכיר ענין גדולת היום ומעלתו ותגבורת הדין שיש בו וכל באי עולם עומדים בו למשפט לפני בורא עולם ואינו יודע דינו איך יצא ומ\"ש אם כבנים אם כעבדים הענין הוא שכל א' נידון כפי מעשיו וכפי מעלתו ויתרונו כך חובתו בענין משפטו יש נדון כבן ויש נדון כעבד ונפקא מיניה היותו ראש או אחרון כמ\"ש לעשות משפט עבדו כו' תחלה ואח\"כ משפט עמו ישראל וכן איתא בע\"ז לענין יום הדין שבתחלה נכנסים ישראל דין ואח\"כ א\"ה מ\"ה והטעם מקמי דליפוש חרון אף וחותם אם כבנים רחמנו כו' כלומר כיון שאנו נחשבים בעיניך לבנים הראה חבתך מכל וכל ורחמנו כרחם אב אל בנים ואל תדיננו כמעשינו הרעים ואם אין אנו חשובים בעיניך אלא כעבדים מפני רוע מעללינו מה נאמר לפניך ומה נצטדק אלא בחן וחנינה ומתנת חנם כעיני עבדים תלוים אל אדוניהם שיעלה לרצון זכרונם לפניו ויחמול עליהם כן עינינו תלויות אליך עד שתחננו ותוציא לאור משפטנו וכל זה הענין צ\"ל אותו בכובד ראש והכנעה שיכמרו רחמי אל עליו ויהפך בזכותו ונהגו לאומרו ג\"פ כדי לסמוך הענין הזה לתקיעה ובהיות שצריך האדם לשבר עצמו ורוחו ונשמתו בזמן התקיעה כמו שביאר' יום תרועה יהיה לכם תיקנו לומר זה הענין שהוא מביא את האדם להכנעה גדולה בהזכירו יום עמידת דין ומצבה ואינו יודע איך יפול דבר ואפילו בחזרת ש\"צ את התפלה נהגו שכל יחיד ויחיד יאמר אותו כל א' לעצמו קודם שיאמר אותה ש\"צ והטעם הוא שכל א' ישבר את לבו באומרו אותו בינו לבין עצמו ונהגו לומר אותו בנחת ובזמרה כדי שיתמתקו הדברים בפיו ויכוין בהם כדי שישבר את לבו מתוך כך:", + "אחר תפלת המוסף קודם תתקבל נהגו לתקוע סי' תשר\"ת תש\"ת תר\"ת שהם י' תקיעות כדי להשלים המאה תקיעות במקום שנוהגין לתקוע כשאומרים צבור מוסף בלחש ונמצא ג' תקיעות מיושב תשר\"ת ג\"פ ותש\"ת ג\"פ ותר\"ת ג\"פ וכן כשאומרים מוסף בלחש וכן כשחוזר ש\"ת מוסף בקול רם לאחרים וי' קודם תתקבל הרי ק' כדי להשלים הק' פעיות שפעתה אם סיסרא ובמקום שנהגו שלא לתקוע בלחש אפ\"ה נוהגין לתקוע קודם תתקבל מנין ע' קולות כנגד ע' קולות שהיו במתן תורה קול א' מתחלק לז' קולות וכל א' מתחלק לי' י' כנגד ע' אומות ויש נוהגין מ' תקיעות ל' מיושב וי' מעומד בקול רם על סדר הברכות ועכ\"ז נוהגין לתקוע קודם תתקבל ונ\"ל שעיקר ענין התקיעה הזאת אינה אלא כדי לעורר הלבבות אחר שרוצין לצאת ולהפטר מב\"ה שלא ישכחו את כל אשר עשו וישליכו אותו אחרי גיום אלא שיתנו לב לענין וכן מצינו בענין הזה במוצאי יוה\"כ שתוקעים סי' תשר\"ת תש\"ת תר\"ת ואע\"פ שי\"א שהוא בענין תקיעת יובל שהיה בי\"ה אפ\"ה אינו דומה ששנת היובל מנ' שנה לנ' שנה והתקיעה הזאת היא בכל שנה אלא הענין הוא כדי לעורר הלבבות ולהכניעם ולא ישליכו אחרי גיום את כל אשר עשו והתענו והתודו על רוב עונם ובהיות כי ב' הימים האלו הם ימים נוראים ר\"ה ויוה\"כ תקנו בהם הענין הזה וכן יש מקומות שנוהגין לתקוע בר\"ח אלול בכל לילות שקמים בהן באשמורת לומר סליחות ותחנונים ומה טעם לאותה תקיעה אלא לעורר הישנים מתנומתם וכה\"א אם יתקע שופר בעיר ועם לא יחרדו וכן מצוה לתקוע ולהריע בתענית צבור וכן הוא אומר וכי תבאו מלחמה בארצכם וכו' ותקעתם בחצוצרות והטעם הוא כדי לעורר הלבבות ולהכנע כל א' לשוב מחטאתיו ומתוך כך רחמים של מעלה מתעוררים לרחם עליהם:" + ], + "Conduct for Rosh HaShanah": [ + "ובצאתו מבהכ\"נ ילך לביתו שמח וטוב לב מובטח בחסדי אל שיצא משפטו לאור ויאכל משמנים וישתה ממתקים כמ\"ש בדברי קבלה אלא שלא ירבה לאכול ולשתות שלא יכבד עליו ויבא לישן כל היום כלו ואין ראוי ביום זה לישן הרבה ואצ\"ל להקל ראש ולשיח שיחה בטלה אלא ישב כל היום ועוסק בלמודו ובעבודת האל ית' במורא ופחד. ויש נוהגין להתענות בהם שאומרים שהם מי' ימי תשובה ומי שנהג בכך איזה זמן אין ראוי לבטל אותו וצדקה יחשב אחר שכוונתו לשמים כי סוף סוף ימי תשובה אקרו ואצ\"ל אם התענה בהם תענית חלום שצריך שלא יבטל התענית בהם בכל שנה ושנה אבל הבא לשאול להתענות לכתחלה צריך לעכב ע\"י שלא יתענה אלא יאכל וישמח בהם ולא יראה צער ויגון כמ\"ש ואל תעצבו כי קדוש היום לאלהינו ומי שהוא יושב בתענית צריך שלא יסיח דעתו כלל ועיקר לשום דבר בעולם כלל אלא יעכב עצמו בב\"ה יושב ועוסק בשירות ותשבחות ובענייני התורה והמצוה כל א' כפי ערכו והשגתו: ובעת מנחת ערב ילך לב\"ה ויתפלל מנחה כדין וכשורה בכובד ראש והכנעה יותר ויותר מבשאר הימים כאשר ראוי ליום הקדוש הזה ויתפלל מעוטף בציציתו והספר בידו ואחר תפלה יתחנן לפניו ית' שיחדש השנה עלינו לטובה כאשר תקנו הקדמונים בסדר א\"מ ונהגו שלא לומר א\"מ חטאנו לפניך וכן ראוי כפי הדין וכפי אשר נראה מספר הזוהר שאין להזכיר ביום זה שום חטא ועון בפיו שלא יקטרגו עליו בשעת הדין אבל יהרהר עליהם בלבו וטוב לו כנ\"ל:", + "ואחר צאתו מב\"ה יקבע למודו עד שיגיע זמן ערבית ולא יסעוד סעודה ג' כי אפי' למ\"ד יש ג' סעודות בי\"ט היינו כשאין י\"ט אחר אחריו אבל כשהוא מצפה לי\"ט אחר אין ראוי לסעוד ולהכין שולחן משום כבודו של י\"ט הבא ואפי' בי\"ט אחר השבת י\"א שלא יעשה ג' סעודות בשבת משום כבוד האורח הבא וכן ראוי לעשות שלא להכין סעודה אבל נ\"ל שטוב לו שיאכל פירות מעין ז' שיעור שיברך עליהם ברכה אחרונה מעין ג' ויזכור בה מעין שבת ובזה יצא י\"ח לענין שבת ולא יתחלל כבוד האורח אחר שאין עורכין שלחן מפני כבודו ומי\"ט לי\"ט אפי' זה אינו צריך. וכמעשהו ביום א' כן יעשה ביום ב' כי שניהם כיומא אריכא דמי ואפי' לענין לו' את מוספי ביום ב' יאמר כמו ביום א' ואע\"פ שברי לנו שאין ר\"ח אלא יום א' אפ\"ה לא ישנה דבר מיום א' כי אחר שתחלת התקנה נתקן על ספק גם אנחנו נעמוד באותה התקנה ואע\"פ שנתבטלה הסבה ומפני זה לא נחוש שיצא ממנו חורבא שימנו מיום ב' ונמצא י\"ה בי\"א בחדש כי כבר כל העולם יודעין דאנן בקיאין בקביעא דירחא ואין עשיית ב' ימים משום ספק אלא משום שבזמן שב\"ה הי' קיים לפעמים היו עושין ב' ימים כשבאו עדים מן המנחה ולמעלה ומשום מהרה יבנה הבית ב\"ב נשאר הדבר ככה לדורות ואפי' לבני א\"י. וכן לענין שהחיינו בליל ב' יאמר שהחיינו אלא שנהגו על פרי חדש משום מהיות טוב אל תקרי רע אבל בענין תקיעת שופר בב' ודאי לא יאמר שהחיינו אחר שבירך ביום א' על התקיעה עצמה ואינו דומה לקידוש היום שהיום גורם לקידוש שיאמר ודי למבין:" + ], + "Conduct for the Ten Days Of Repentance": [ + "אחר צאת ר\"ה לא ישליך מעליו הכניעה והשפלות כי כל י' ימים אלו נקראים ימי תשובה ואשרי החוזר בהם ושב מחטאתיו כי תפלתו נשמעת ותשובתו מקובלת כמו שלמדו מפ' דרשו ה' בהמצאו ואפי' ליחיד ויש הפרש בין תשובת ימים אלו לשאר ימות השנה כהפרש האור מן החשך לכן כל אדם ראוי להתבונן בענין קדושת ימים אלו ויסדר בהם תשובתו והכנעתו ויתענה בהם כפי כחו ורבים נהגו להתענות הימים כולם וכך ראוי לעשות למי שאינו חולה ויעשה בהם צדקה כפי כחו כי הצדקה מבטלת הגזרה ונמצאו צדקה ותשובה כא' לבטל כל צרות שבעולם גם יקבל בהם מלקיות כפי כחו כי סוף סוף יש סגולה לאותה רצועה שמכפרת ומנקה מעליו אשמות התלויות עליו ואע\"פ שאין לנו ב\"ד מוסמך כדי ללקות בפניהם נעשה מן הבא בידינו וה' הטוב יכפר בעדם ומי שיכול לבטל ממלאכתו ואומנתו להקדיש הימים כלם לעבודת ה' ולמוד תורתו אשריו ואשרי חלקו. ואם אינו יכול לעשות כונתו בביתו יעמוד במקום מיוחד נסתר עוסק כל היום בלמודו ודרך עבודתו ואם יש לו מעכבים ומונעים עד שאין לו יכולת לגמור כוונתו בישוב מפני המקטרגים עליו ילך לו חוץ לעיר בעיירות ובכפרים ויסגיר עצמו אם א\"א עם חבורה וישב בדד וידום ויפשפש במעשיו אם במה שעשה כל השנה כלה אם במה שעשה מיום היותו הן בילדותו הן בקטנותו הן בנערותו הן בבחרותו ואם עבר עליו ושתה מי המרים מים הזדונים עונות וזדונים יבכה ויתאבל וישב לעפר וישתומם על ככה איך באו ע\"י מעשים אשר לא יעשו עד להכעיס בהם לבורא עולם יוצר נשמתו ועשה הרע בעיניו במה יקדם פניו ואיך יבקש רפואות תעלה למכתו ולמכאוביו יחוש אפל ושפל מלאו לבו לעשות הפך רצון ממ\"ה הקב\"ה ויתפלל ויתחנן לפניו כי אל רחום וחנון הוא ומרבה להטיב וידו פשוטה לקבל שבים. ובהיותו בלב נשבר ונדכה ודמעה מבכה צם ומתענה יום אחר יום כימים הנוראים האלה תשובתו ודאי תעשה פירות ויעלה זכרונו לטובה לפני רופא כל בשר ומפליא לעשות כדכתיב שובו בנים שובבים ארפא משובותיכם כי הוא חוץ מקו הדין והשורה לעלות רפואה למי שעובר בחרוץ ובמרד ומעל להכעיס אל אדוניו והוא ית' וית' עובר על פשע וקורא לו לשלום כמו שנאמר שלום שלום לרחוק ולקרוב ואדרבא הוא מצפה ומקוה אימתי ישוב להטיב עמו כדכתיב ולכן יחכה ה' לחננכם וכו':", + "ועיקר בזה התפלות והתחנונים לשפוך שיחה לפני אדון האדונים ובפרט אם מוריד דמעות מעיניו כי ודאי לא ישובו ריקם ותשובתו מתקבלת ואפילו יהיה רשע גמור והרבה אשמה המב\"ה ברחמיו חותר לו מחתרת לקבל תשובתו ומסייעין אותו לטהר עצמו בשלמות ולא ישוב עוד לכסלה. ואם אין בו כח להתענות בכל יום יתענה בדלוגין ולא יאכל היום ההוא כ\"א לשובע נפשו לש\"ש וישקוד על למודו ועבודתו ויחשב לו לצדקה וכן אם אינו יכול להתענות כלל יעשה באופן שיאכל ולא יחלה ויתחשב לו יותר מתענית מסגף עצמו ממאכל ומשתה לעבודת אלהינו ולענות נפשו על חטאתיו וההשכמה וההערבה בהם בב\"ה הוא ענין גדול אע\"פ שכל ימות השנה הוא ענין גדול באלו הימים הוא יותר ויותר אחר שכביכול הוא מצוי יותר ומקומו המיוחד לו הוא ב\"כ ובתי מדרשות כל הקודם לבא בהן ומתפלל ומתחנן לפניו זריז ונשכר ותפלתו מקובלת ולכן תקנו לקום באשמורת קודם אור הבקר להמצא שם עד שיתפלל תפלתו ואם עוד הלילה גדולה ואינו יכול לעמוד עד אור הבקר ושינה חטפתו לא ישכב על מטתו אלא ישן שינת ארעי בין ברכיו או על ספסל א' בענין שירגיש בהיות הבקר ויקום בזריזות לשבח ולפאר ליוצר בראשית בזמירות ובקשות כאשר ראוי לעשות ואם רואה עצמו מבולבל ומטורף מן השינה עד שאינו יכול לעמוד על רגליו מכובד גופו ירחץ פניו ידיו ורגליו במים קרים כדי להסיר הכבדות מעליו וינענע עצמו מפה ומפה ולא יעמוד במקום א' כי הטיול וההלוך בזה עיקר גדול וכן מצינו בענין כ\"ג ביה\"כ שהיו א\"ל אישי כ\"ג עמוד והפג על הרצפה לומר כי העמידה והצינון מסירים השינה ובפרט צינון הרגלים כתב הרמב\"ם ז\"ל בפי' המשנה לפי שהרצפה מצנן הרגלים ותדד השינה וכשיתחממו הרגלים תבא השינה ונתבאר זו הסיבה בשאלות הטבעיות וכו' עכ\"ל. והחכם עיניו בראשו להתגבר על יצרו בכל מיני תחבולות וערמות וז\"ש כי בתחבלות תעשה לך מלחמה ואין לך מלחמה מיוחדת כ\"א מלחמת יצה\"ר. ואם בכל לילי האשמורת אינו יכול לעמוד עד אור הבקר לפחות באלו הי' ימים יתחזק בעצמו לעמוד על עמדו משעה שקם לסליחות עד שיתפלל תפלת שחרית ולא יסיח דעתו כלל בדבר אחר חוץ מתפלות ותחנות או למוד התורה והמצוה ודבר נקל הוא למי שיעמוד עליו. ולמוד הימים האלה נ\"ל שמי שמבין בדרך האמת יניח כל הלמודים ויעסוק בה כי היא מושכת את האדם אל הדרך הטובה וזוכה להדבק בעץ החיים ובכן תשובתו מתקבלת יותר כי עולה היא למעלה למדריגה עליונה ומי שאינו בר הכי יעסוק במשנה ופרושיה שהיא ג\"כ ענין גדול לקרב את האדם אל אביו שבשמים והיא יסוד ועיקר לתורה שבע\"פ ואם יודע אותם ע\"פ מה טוב ומה נעים להעלותם כולם על פיו באלו הימים הנוראים ויהי' לו מעיר לעזור להמליץ עליו זכות לפדות נפשו מכל גזרה רעה ולומר מצאנו כפר ואי לאו בר הכי הוא יעסוק כל א' בחביב אצלו והדבר המקרב נפשו לעבודת הש\"י ויתודה בינו לבין עצמו קודם הלמוד ואחר הלמוד מה הוא מה חייו וכו' מה מעשיו הטובים ואיך יתן דין וחשבון לפני ממ\"ה הקב\"ה ויתקן דרכיו כל האפשר והבא מידו ויתחרט על העבר ויהי' סר וזעף והשק על בשרו מבית כי הוא דבר סגוליי לתשובה ולהתקרב אל ה' וקרוב קולו להשמע שכן ראשי תיבות שמע קולי:" + ], + "Conduct for Yom Kippur": [ + "ערב י\"ה אין מתענין בו אלא אדרבה אוכלין ושותין וכל האוכל ושותה בו ומרבה לשמוח הרי זה משובח ומתחשב לו כאלו התענה והטעם שאחר שהוא שמח וטוב לב בהאמינו אמונה שלימה שליום המחרת יהי' יום סליחה וכפרה לכלל עם ישראל והוא ביניהם יתכפרו עונותיו ובאותה שמחה אוכל ושותה ומטיב את לבו ראוי לחשב אתה לו לטובה וכ\"כ זכות יש לו באותה שמחה של מצוה כמו התענית של מחר וזה וזה מצטרפין למלא את ידו אבל כל המתענה בו ג\"כ מראה שמסתפק לו בענין סגולת היום שמתכפרים בו עונות ישראל והוא ירא וזחל שמא יתכפרו שמא לא יתכפרו והוא מחוסר אמנה שראוי להאמין באמונה שלמה שודאי היום מכפר בסגולתו שנתן המב\"ה לקבוע אותו ליום סליחה וכפרה בכל שנה ושנה ומראה בזה רחמיו ית' על עמו ישראל שעם היות שכל השנה מכעיסין לפניו והי' ראוי להנקם מהם על עונותיהם ורוע מעלליהם אפ\"ה מאריך אפו ואינו גבי דיליה ואומר להם שוב אלי ואשובה אליכם וביום הזה יכפר עליכם וכו' ובשביל זה צוה להם שיענו את נפשותם וענש על זה כרת כדי שיבא להם ההתעוררות מהם ויתנו את לבם לשוב ומתוך כך יכבשו רחמיו את כעסו ויחמול להם מחילה גמורה על הקלות ועל החמורות אבל אם לא ישובו אין מספיק להם סגולת היום לכפר כ\"א על הקלות כדאיתא ביומא פי\"ה בענין ד' חלוקי כפרה כו' ועכ\"ז שאוכל ושותה ושמח עיה\"כ א\"צ לו להראות עידונין בעצמו ואכילות גסות שיבא מהם לקלות ראש ושיחה בטלה שא\"כ הוא עושה עבירה היא בידו ולא צוו חז\"ל על ככה אלא שישמח שמחה של מצוה בענין רבוי אכילה שמראה בה שמאמין בתענית של מחר שיעלה לרצון לפני בורא עולם ויכפר חטאתיו ואין נכר ענין זה כ\"א ברבוי אכילה שהוא הפך התענית והמעשה שהי' מענין אותו חייט שקנה אותו דג בה' זהובים והוא לא הי' שוה כ\"א א' כדי להראות שמחת לבו בתענית של מחר וכמו שפייס אותו הגמון ונתרצה לו ופטרו לשלום גם אמרו כן כדי שיוכל לסבול התענית של מחר שאחר שאכל ושתה היום כראוי דברים טובים סומכים את הלב ולא יזיק התענית לבטל כוונתו ותפלתו ויוכל עמוד כל היום בתשובתו ועבודתו כי זהו העיקר כמ\"ש וזהו מעלין עליו כאילו התענה ט' וי' שאחר שהאכילה צורך התענית הרי היא כתענית וצדקה יחשב לו באכילתו:", + "אחר חצות היום לעת ערב יטביל גופו במי מקוה ואע\"פ שבזמן הזה אין לנו טומאה וטהרה כבר נהגו כל ישראל לטבול הטבילה הזאת ומנהג של ישראל תורה והוא טוב ויפה לטהר עצמו מבעל קרי לפחות ביום הקדוש הזה כיון שמן הדין היה שבעל קרי אל יתפלל ואפילו בשאר ימות השנה עד שיטבול ומפני שלא יכלו רוב הצבור לעמוד בה בטלוה לטבילתו ראוי הוא שליום א' בשנה שהוא אדיר ונורא שנעמיד הדין על מקומו ולא נתפלל בו עד שנטבול וא\"צ לברך על הטבילה כי אינו אלא מנהג אחר שנעקרה התקנה ממקומה:", + "אחר שעלה מן הטבילה מופשט מכל מחשבות רעות והרהורים רעים יבא לב\"ה להתפלל תפלת מנחה ויתודה בה אחר התפלה בהכנעה וכובד ראש שכיון שזה הוידוי נתקן על שמא יחנק בסעודה וישאר בלא וידוי א\"כ הרי הוא חשוב כוידוי היום עצמו וצריך לכוין בו כראוי כמי שעומד על פרק המיתה שחוזר מלב ומנפש. אחר תפלת מנחה נוהגין ללקות מלקות מ' ויש נוהגין קודם מנחה ונ\"ל שהצד הראוי בזה תחילה ילקה ויתודה עם המלקות ויכוף ראשו כאגמון בהכנעת לבו ויעביר על מחשבתו עברות שעברו עליו רובם או מקצתם ובזה יקל מעליו לפחות מעט. אחר כך ירד לטבול ויתודה גם שם בתוך המים ויטהר מחשבותיו ויעלה ויקל עליו מעט. ואחר כך יבוא להתפלל ויתודה בתפלתו בהכנעת לבו כמ\"ש ויקל מעליו מעט ונמצא שהכין עצמו לקבל היום הנורא בקדושה וטהרה:", + "סעודה המפסקת יתחיל בה מבעוד יום כדי שיוכל לנוח מעט מאכילתו קודם שילך לבית הכנסת ולא יטריד עליו אכילתו בתפלתו. אם ירצה לשתות יוכל לשתות, ואפילו הכי לא יאכל אכילה גסה מזה הטעם שלא ימצא עכור בתפלתו ולא יוכל לכוין בה כראוי. והחכם עיניו בראשו לאכול דברים טובים ומטעמים טובים מעטי הכמות ורבי האיכות שיוכל לסמוך עליהם כל היום ולא יזיקו לו. וזהו דרך החכמים ובעלי השכל, גם כדי שלא יצטרכו לצאת מבית הכנסת לעשות צרכיהם:", + "סדר יום הקדוש.", + "אחר שקיעת החמה יחלוץ מנעליו וילך לבית הכנסת מתוקן ומהודר ומלובש בגדים נקיים ולבנים אם יוכל, וישב במקומו וספרו או מחזורו בידו, ולא יסיח דעתו לשום דבר בעולם אלא בעניני תפלותיו וזמירותיו:", + "וקודם שיתחילו להתפלל תפלת ערבית, יתירו כל נדר ושבועה או חרם או אלה שעבר עליו השנה שעברה ועודנו בידו יתירם, ותו להעביר המכשול מעליו שלא יקרא עברין. ואפילו על ספיקן יתיר ויתחרט מכל אשר עבר על ידו בין ידוע בין אינו ידוע, בין עבר בין לא עבר, ועל זה נהגו לומר כל נדרי וכו'. ולכן צריך כל אחד ואחד לכוין בו בעצמו ולכוין במה שעבר עליו, לכלול אותו עם נדרי ציבור. ואע\"פ שיש אומרים שלא נתקן ענין זה הנוסח אלא דוקא לנדרי ציבור ושבועותיהם והסכמותיהם, כבר חלקו עליהם ואמרו שלכל נדר ושבועה שיש לכל אחד ואחד בידו ומתחרט עליו מועילה ההתרה הזאת. וכן נראה מלשון הנוסח שאומרים אנו מתירים להתפלל עם העברינים. שאפילו ליחיד שעבר על שבועתו מועיל שהרי עברין איקרי:", + "אחר כך יאמרו שהחינו, ומתחילין והוא רחום שהשעה צריכה לכך שיכפר עון ולא ישחית. ואומר ברכו, וקורין קריאת שמע עם ברכותיה, ואומר ברוך שם כבוד מלכותו לעולם ועד בכל רם, שהרי אנו ביום זה דומים למלאכים וראוי לנו לומר שבח גדול כזה ולא יקטרגו עלינו. ויקרא כל הקריאת שמע בקול רם מילה במילה, ויתפלל תפלתו ז' ברכות בכוונה גדולה, עיניו למטה בספר, ולבו למעלה. ויתודה בסוף תפלתו בהכנעה גדולה, כי עיקר יום הכפורים תלוי בוידוי וההכנעה, וכל המוסיף להתוודות ולפרט חטואתיו ועוונותיו בינו לבין המקום ברוך הוא, ולהתחנן כל אחד כפי כוחו, הרי זה משובח:", + "אחר כך יתחיל שליח ציבור סליחות ותחינות כל מקום כפי מנהגו, ויאריכו בהם. ואחר כך יאמרו הוידויים ויאמרו קדיש תתקבל ותענו וכו'. אחר כך נהגו להתחיל ד' מזמורים של ספר תהלים עד לבטח תושיבני, ואומר קדיש. ונראה לי טעם למנהג עם מה ששמעתי שיש בד' מזמורים אלו סגולה להנצל מהקרי ויש בהם ש\"ו תבות וארבעה מזמורים יעלה למנין קר\"י. ובלילה הזאת שאנו דומים למלאכים צריכים אנו להזהר מכל טומאה ובפרט מטומאת קרי, כמו שאמרו ז\"ל הרואה קרי בליל יום הכפורים ידאג כל השנה.", + "עם כל זה אפשר שרמזו שכל אחד ואחד ישתדל להשלים ספר תהלים ויעבור את כולו בזה היום הנורא, והוא דבר נאות וסגולי לכל בעל תשובה ולכל מבקש רחמים, לקרוא בזה הספר כי ימצא בו מבוקשו והאל יתברך ויתעלה יענה אותו בו. וכן התפלל דוד המלך עליו השלום ובקש רחמים על כל עוסק בספרו שלא ישוב ריקם, ורוב מזמוריו בנויים ומיוסדים על עניני תשובה. וכן ראיתי רבים ונכבדים בעלי נפש, אשר קורין כל ספר תהלים ביום כפור וכן ראוי לעשות, וזה המנהג הוכחה גדולה לזה:", + "אחר קדיש יאמר ברכו. ויאמר עלינו לשבח בקול רם בנחת ובזמרה שהיא שבח גדול ותלוי בו מציאות ה' ויחוד שמו. וכבר כתבתי ענינו בתפלת שחרית של חול:", + "אחר צאתו מבית הכנסת ילך לביתו ולא ירבה דברים אפילו עם אשתו, ואם חטפתו שינה ישכב במשכב לבדו להתרחק מן הכיעור ומן הדומה לו. ועוד אחר שהוא נקי וטהור בטבילה ובקדושה, למה לו לשכב עם אשתו ובניו שאינם נזהרים מלכלוך וטינוף. וצריך שיהיה זריז וזהיר כל היום בקדושה שלא יסיח דעתו ממנה כל שכן לעשות מעשה המביא לידי היסח דעת. ומפני זה יש בעלי נפש שמדקדקים יותר שאפילו לביתם אינם באים אלא עומדים בבית הכנסת, הרגיל לקרות קורא, לשנות שונה. ואם הכביד עליו השינה, מטה עצמו עד שינוח ראשו וקם ועוסק כל אחד כפי ערכו. ויש מי שאינו ישן כל הלילה וכל היום, ויש שעומד על עמדו כל הלילה וענין זה כבד מאד לבעלי תורה תשי כח וראוי להם לחוש שלא יחלו והכתוב הזהיר השמרו בנפשותיכם. אבל מי שהוא בעל תשובה, ויש לו כח לסבול ונדבו לבו לעשות הענין הזה לענות נפשו ביום ובלילה כל מעת לעת, מה טוב ומה נעים לו ותשובתו תהיה רצויה ומקובלת וירחמו עליו מן השמים ויקרא לו ה' שלום:", + "אבל לעמוד כל היום על עמדו מתפלל ומתחנן, יש רבים שעושים ככה ואינו כל כך כבדות. ורוב בני אדם הבריאים יעמדו על רגלם ויש להם סמך מן המדרש בא סמאל לפני המקום ברוך הוא ביום כפור ואומר לו, יש לך עם אחד בארץ דומים למלאכי השרת וכו':", + "עוד טעם לענין, שאחר שהזהיר לנו הכתוב לענות נפשנו מאכילה ומשתיה, והוסיפו חז\"ל רחיצה כו', כל ענין המביא לידי עינוי נפש להרבות העינוי, אם כן נראה שכל מה שיעשה האדם ביום הזה מיניה וביה כדי לענות נפשו לכפרת חטאתיו ועוונותיו, צדקה יחשב לו ויועיל מחשבתו ויצא משפטו לאור. והנוהג לעמוד כל היום אין צריך לעמוד הלילה, אלא כל זמן שעוסקים הציבור בתפלה ותחנונים, כיון שסוף סוף נדחה הלילה מעמידת כולה. אבל היום אפילו בין תפלה לתפלה ובין ענין לענין לא ישב אחר שרובו של יום וקרוב לכולו עומד על עמדו מפני שעוסק בתפלה ותחנונים יגמור כל היום בקדושתו, והיינו למי שנהג עצמו לעמוד כל היום או מי שקבל עליו כך, אבל הנוהג לעמוד בשעה שעוסקים הציבור בעניני תפלות ואחר כך ישב, הכל לפי המנהג. ואם הוא חלוש ואינו יכול לעמוד על עמדו כל היום בלי סמיכה, יסמוך עצמו לכותל או לעמוד, ואין חשש בזה:", + "אבל בשעת הוידוי, אין ראוי להטות עצמו להיותו מוסמך ונשען, אלא אדרבה טוב להיות כפוף קומה נשבר ונכנע, מטה אוזן לדברים שמוציא מפיו ויתאונן ויבכה עליהם ויבקש רחמים מבעל הרחמים אל ידינהו כאשמתו ולא יעיר כל חמתו כי עיקר היום תלוי בהכנעת לבו ורוחו בכל תפלותיו כמ\"ש וישתדל להיות כל היום בב\"ה ולא יצא ויכנס אלא מדוחק גדול ואפ\"ה מנהג רע הוא שלא השתדל על שמירתו וכשיבא להתפלל תפלת מוסף בזמן הראוי לה קודם זמן מנחה ישתדל בה כראוי וכן כשש\"צ חוזר אותה עם ודוייה וסדר עבודת היום יכוין בלבו למה שמוציא בשפתיו ויתאונן על חורבן בה\"מ שגלה כבוד מישראל וחסרה עבודת אלהינו ועונותינו הטו אלה ויאמר שמם הר ציון כו' כמ\"ש במחזורים ונתקן סדר עבודה בתפלת מוסף ולא בשאר תפלות מפני שעיקר עבודת היום תלוי בה ורוב הקרבנות עוד צריך שלא יתעכבו בתפלת שחרית ויגיע זמן מנחה: אחר תפלת מוסף ירבו בסליחות ותחנונים כל מקום כפי מנהגו ויאמרו קדיש תתקבל ותענו ויאמר ענין פטום הקטרת מלה במלה ואחריו קדיש דרבנן ועלינו לשבח. ואם הגיע זמן תפלת מנחה יתפללו אותה או יאמרו פיוטים ופזמונים להמשיך הזמן כפי הנראה בעיני הקהל לעשות. אחר תפלת מנחה יתפללו תפלת נעילה והיא תפלה נוספה ביום הקדוש הזה לעורר רחמים בעת נעילת שערי היכל העליון שקודם שינעלו תכנס תפלתנו ויקבלו אותה ברצון ובחבה למלאות שאלתינו לכפר ולמחול ולסלוח את כל אשר חטאנו ועוינו ופשענו וסגלנו עונות כל השנה שלא יזכרו ולא יפקדו ולא יעלו על לב וימחו כענן לקיים מקרא שכתוב מחיתי כעב פשעיך וכו' ובהיות התפלה האחרונה סמוכה לגמר דין אנו שואלים בה חתימת החיים שנזכה בדיננו לפניו ולא יסגרו שערי היכלות בלתי קבלת תפלתינו והוצאת משפטנו לאור והוסיפו בה עוד מה חיינו והוא ענין להרבות הרחמים ולפייס מד\"ה כי עם היות ששורת הדין נותן כי האדם החוטא אין לו תקוה לקבל תשובתו ולכפר חטאתו אחר שהכעיס אל ממ\"ה הקב\"ה ולכן תקנו הנוסח הזה מה אנו וגו' כלומר אע\"פ שמצד המצוה לא היה הדין נותן להיות לאדם כפרה וסליחה (אפי') (אבל) מצד המצווה אחר שהוא שפל ואפל וכל מעשיו כאין ומחומר קורץ זאת ועוד שהוא ברחמיו הגדולים והעצומים תקן לנו דרכי התשובה והזהירנו בה שנשוב מעושק ידינו ונחיה ולא נמות ומצד כל אלו העניינים ראוי לקבל תשובתינו בחמלה ולחתום אותנו בספר חיים טובים. אח\"כ יחזור ש\"צ התפלה ויאמר ודוי באמצע ויגמור ויאמר קדיש תתקבל ותענו ויאמרו סליחות וז\"פ ה' הוא האלהים וכן ויעבור וקדיש תתקבל ויתקעו סי' תשר\"ת וכבר ביארנו למעלה מה ענין התקיעה הזאת ואח\"כ יתפללו תפלת ערבית של חול ונהגו לברך על החדש מפני שאנו דומים למלאכים וראוים להקביל פני שכינה ולכן מתעכבים מלברך עד הלילה הזאת מן הטעם הזה ונכון הוא: אחר מוצאי יה\"כ נהגו לפייס איש את חבירו ולשאל מהם מחילה מכל שגיאה ועון שעבר ביניהם. וטעם למנהג משום שאין יה\"כ מכפר אלא עבירות שבין אדם למב\"ה שכן כתיב לפני ה' תטהרו מה שהוא מכם לפני ה' תטהרו אבל מה שבין אדם לחבירו אינו מתכפר לו עד שירצה את חבירו: ואחר שפייסו למב\"ה על עבירות שעברו לפניו בינו לבינם מפייסין כל א' לחבירו להיותם נקיים מה' ומישראל: ובלכת כל א' לביתו יבדיל על הכוס ויברך על המאור אבל לא על הבשמים ואפילו חל במוצאי שבת:", + "ויסדר שולחנו ויאכל בשמחה ובטוב לבב כי שמחו אלהים בתתו לו את היום הקדוש הזה שעבר עליו ובו נמחלו עונותיו בחמלת ה' עליו ויהיה מובטח בחסדי אל שיצא משפטו לאור ומכאן ולהלאה ישמור עצמו מכל שגיאה ועון ובכל עת יהיו בגדיו לבנים:" + ], + "Order of Sukkah": [ + "ונהגו המדקדקים ובעלי נפש שתכף אחר גמר סעודתן קודם שיעשו שום מלאכה עוסקים במצות סוכה ומתקנין מקום מושבה כל א' כפי אשר יוכל כדי ללכת מחיל אל חיל ולהתחיל תחילת השנה בדבר מצוה ודבר טוב ויפה הוא לעשותו: למחר יה\"כ יעסוק במצות שלפניו במצות סוכה ולולב אתרוג הדס וערבה כי בחמלת ה' עלינו רצה לזכות את ישראל והרבה לנו במצות בימים הנוראים האלה כדי להשלים נפשותינו עד יום ז' לחג שהוא יום הושענא רבה ובו נגמר הדין וניתן הפסק דין אם לטוב אם למוטב וצריך כל אדם להיותו ירא וזחל בלבו שמא עדיין לא נגמר דינו ומשפטו תלויה וישתדל להרבות צדקה ומשפט וגמ\"ח עם העניים והאביונים כדי שיצא משפטו לאור ויחתם לחיים טובים ביום הגמר דין וירדוף אחר כל המצות האלו באהבה וחבה בכל לב ובכל נפש כי שמחת המצוה ואהבתה היא עיקר עשייתה:", + "ועתה נבאר ענין המצות האלו וכוונתם א' לא' מצות סוכה בגובהה ורחבה ושיעורה הלכה למשה מסיני גבוהה למטה מכ' אמות מצומצמות ואין פחות מי' טפחים רחבה אין פחות מז' טפחים על ז' מרווחים ולמעלה אין לו שיעור ויעשה לה תחלה הדפנות מכל דבר שיהיה בין שתי בלא ערב או ערב בלא שתי ובלבד שלא יהיה בין זה לזה ג' טפחים ויהיה לה קביעות מעט שלא ידפנה הרוח וכן מיריעות מקושרות היטב אח\"כ יסכך אותה מכל דבר תלוש שאינו מקבל טומאה ולא יהיה לו ריח רע ולכתחילה לא יכסנה עד שאין נצוצי השמש נכנסים בתוכה ואין טיפי מטר יורדות שא\"צ להיות לה קביעות בית דלא מוכחא מלתא כ\"כ והמדקדקים מסככין אותה בדבר שיש לו ריח טוב ואינו מתיבש כ\"כ כדי שיהיה תאב לדירתה ולא יקוץ בה ויצא ומזה הטעם לא יעשה אותה במקום שאינו ראוי מקום אשר השמש מכה בכח או הרוח מנשב בכח או שהיא מקום זבובים ויתושין שמפני אלה הדברים יניח אותה ויצא והוה ליה כאלו מתחלה עשאה כדי שלא לשבת בה בקבע ואין ראוי גם מדקדקים לנאותה בכל דבר נאות לה וזה עיקר כל המצות שיהיה האדם שמח וטוב לב לזכות בעשייתה עד שמפני כך עושה בה תוספת טובה יותר ממה שנצטוה מפני חבוב המצוה ובזה יש לו שכר אחר נוסף על שכר עשייתה ועז\"א תחת אשר לא עבדת כלומר עבדת אבל לא בשמחה: וצריך שיעשה דירתה קבע מכל עניני קביעותיו הן מאכילה הן משתיה הן משינה הן מלמודו למוד שאינו צריך עיון כ\"כ עד שישיבת הסוכה מטרידתו ואינו יכול לעיין או שצריך להתפלל וישיבת הסוכה מבטלת כוונתו שמפני ענינים אלו יצא מן הסוכה ואינו רשאי לישב בה אבל לכל שאר הדברים יחשוב סוכתו כאלו היא ביתו שמיוחדת לו לשבת בה בקביעות ואם באולי יבא לו איזה צער או אונס ושאינו יכול לשבת בה מותר לו לצאת ממנה:", + "וכוונת המצוה הזאת כבר הזכיר הכתוב טעם לענין למען וכו' כי צריך האדם להיות נגד פניו הגמול הטוב אשר הש\"י גמל את אבותינו ואותנו מכמה צדדים ובכמה זמנים זמן אחר זמן ופעם אחר פעם זמן הגמול הרב בכמות ובאיכות שעשה עמנו ועם אבותינו היתה יציאת מצרים שהוציא אותנו מכור הברזל מבית עבדים היינו משוקעים ומוטבעים בבוץ רגלינו עד שכמעט נשתקע שם ישראל מן העולם והיינו כא' מגויי הארצות אלא שבחמלת ה' עלינו ומשמרו את השבועה אשר נשבע לאבותינו שאל יעזבנו ואל יטשנו נתגבר כארי כביכול ביד חזקה ובזרוע נטויה להוציא אותנו משם ולקרבנו לעבודתו לעשות אותנו עם סגולה כיום הזה ובהיות הגמול הזה גדול מאד למי שיש לו עינים לראות ולב להבין תלה בו עבודתו וקבלת אלהותו עד שאמר בפני כל ישראל אנכי ה' אלהיך אשר הוצאתיך מארץ מצרים וכו' ולא נתרצה בזה אלא לתלות עשיית הרגלים שבכל שנה ושנה זכר ליציאת מצרים כדי שידעו כל באי עולם ענין יציאת מצרים ויעלו אותה על לבם עד שבשביל זה לא ישכחו את ה' אלהיהם ולא יעזבו תורתו וזהו לתועלת עם ישראל שלא יעשו נגד רצונו וישליך אותם מעל פניו ובענין חג המצות לא הזכיר ענין מה להורות על זה כי כל מעשיו מוכיחים עליו וא\"צ דבר מבחוץ:", + "גם בחג השבועות כיון שאנו מונין וסופרים ז' שבועות מיום שני של פסח כדי להתקרב אל יום נתינת התורה כאשר עשו אבותינו בצאתם ממצרים כדכתיב תעבדון את האלהים על ההר הזה כי כוונת היציאה היתה על הסיבה הזאת כאשר ביארנו בענייני יציאת מצרים א\"צ דבר מבחוץ כי הוא ושמו מורה על זה וספירתנו שאנו סופרים כל יום ויום עד ז' שבועות כאשה נדה שסופרת ז' ימים נקיים להזדווג עם בעלה. אבל בענין חג הסוכות הזה שהוא רחוק מיציאת מצרים ראתה חכמתו ית' וית' לצוות בו ענין שעשייתו יביא זכירת מצרים ולא תשתכח ולזה כתב בסוכות תשבו כי בסוכות הושבתי וכו' והם ענני כבודו שהקיפנו בהם בצאתנו ממצרים לבל יכנו שרב ושמש וזה גמול אחר מצורף עם גמול היציאה עצמה:", + "ולכן צריך כל אדם שיכוין בזה כשעושה סוכתו או כשיושב בה ויוצא מביתו לסוכתו שלא כדרך העולם שדרכם להכנס כל א' מסוכתו לביתו מפני שהצנה גוברת בחצי תשרי והוא עושה הפך לקיים מצות הבורא ית' וית' ומתוך כך יזכור טעם לענין ויעלה יציאת מצרים על דעתו ויכיר וידע החסדים והחנות ואשר גמל לחייבים טובות בעשות עמנו החסד הגדול הזה להוציא אותנו מתוך גילולי מצרים המכוערים ולבחור אותנו לעם סגולה ולקרב אותנו לתורתו ומצותיו ומתוך כך תהי' יראת ה' נגדו תמיד להיותו ירא וזחל בזכרו את כחו ואת גבורתו וזה כל האדם:" + ], + "Kavanah of Lulav": [ + "מצות לולב. ענין המצוה הזאת וכוונתה ליחד ש\"ש בכל לבבו ובכל נפשו וכן ענין לולב לו לב שיהי' לבו שלם עם אביו שבשמים וכמו שהלולב מקשר כל העלין שבו ונעשה הכל אגודה א' וקשר א' בלי פירוד ביחוד גמור כך צריך האדם שיקשר כל דעותיו ומחשבותיו ויפנה הכל אל מקום א' ואל יפנה במחשבתו אנה ואנה וז\"ש תמים תהי' עם ה' אלהיך כלו' תהי' כל מחשבותיך כולם פונות אל מקום א' ובזה תהי' תמים ושלם בענין עבודתו ויראתו כמו שהלולב תמים ושלם חתיכה א' ביחוד בקשרו כל דליותיו ופארותיו אליו אבל מי שיש לו חלקים מפורדים אינו נקרא שלם בשלמות ונראה ענין זה בתמר ולא באילנות אחרות ולזה הצדיק נמשל לתמר אי משום דכמו שימי שנותיו של אדם הם ע' שנים כך ימי התמר עד הגיעו לתשלום קומתו צריך משך ע' שנה וכן הצדיק אינו נקרא שלם עד אותו זמן שכבר בא בימים. אי משום שכל כחו וגבורתו של אילן זה הוא בראשו ואם ראשו נחתך הרי הוא מת ובטל מן העולם וכן ענין האדם ממש כל חיותו ועצמותו תלויה בראשו וע\"כ גילה הקב\"ה ענין זה בתמר לומר שאין נקרא צדיק בשלמות אלא א\"כ יהי' לבו כלבו של תמר מיוחד באחדות שלמה בכל פרקיו ופונה למעלה: עוד צונו ית' וית' לקשר עם הלולב ג' בדי הדס והוא ג\"כ להראות יחוד גמור בלבו של אדם כי כן ההדס הכשר למצוה עולה קיני קיני ובכל קן וקן יש בו ג' או ד' עלין מסבבים א\"ע מסודרים בסדור נאה ומיושר לא זה למעלה מזה ולא זה למטה מזה והוא ענין חבור ואחדות שוה שכולם פונים אל מקום א' כן צריכין ישראל שיהיו כולם קשר א' ואגודה א' ואחדות שוה שלב כל א' וא' יפנה אל מקום א' ואל ישעו בדברי שקר איש לעברו מקצהו ח\"ו כי בענין תלונתם נאמר אין מלך בישראל איש כל הישר בעיניו יעשה ובענין התוכחה נאמר והתברך בלבבו לאמר בשרירות לבי אלך וזו רעה גדולה אשר בסיבתה באה אלינו הצרה הזאת ותתך עלינו האלה והשבועה והוחבל אוויינו ונפרע פארנו וזבול מקדשנו חרב בעונינו ועוד הגלות מר ונמהר לא שכך מעלינו על כי עדיין אנו באולתינו בזה עון שנאת חנם אשר בעבורה נתשנו באימה ולארץ הושלכנו עד יערה עלינו רוח ממרום ולזה צונו ית' וית' להביא המין הזה בתוך מינים האחרים להראות לנו יחוד העלין האלו ואחדותם אל מקום א' ומהם נלמוד ליחד לבבנו יחוד גמור ושלם כולנו אל מקום א' אל אבינו שבשמים. וחז\"ל קבלו קבלה אמיתית שצריך לאגוד עם הלולב ג' בדי הדס ולא פחות כדי שנזכור בזה שלשלת היחס וגזע קדושת אבותינו אברהם יצחק ויעקב זלה\"ה שהם דומים לעלי הדס הנאחזים כולם במקום א' ואחדותם היתה אחדות שלמה לא הסיחו דעתם מקדושת בורא עולם ית' וית' ולעולם פנו למעלה וכן צריך לנו שאנו מגזעם ומשרשם לאחוז את מעשה אבותינו בידינו וליחד לבבנו יחוד גמור לעבודת אלהינו:", + "עוד צונו י\"ו לאגוד עם הלולב ועם ההדס ב' בדי ערבה להראות לנו שעם היות שהאדם צריך לבקש עבודת ה' וליחד לבבו יחוד גמר לא מפני כך יסיח דעתו מענייני העה\"ז וישליך אותם אחרי גוו כי אינו זה כוונת הבריאה כי לא תהו בראה לשבת יצרה וזה בלא זה א\"א כי כן נאמר בענין יצירת האדם וייצר בב' יודי\"ן להראות ב' יצירות יצה\"ט ויצה\"ר ושניהם כא' טובי' והיא כוונת הבריאה וכן אמר שהע\"ה אחוז מזה וגם מזה אל תנח ידיך ונאמר טובים הב' מן הא' וענין הערבה רומזת לענין העה\"ז שנראה לכאורה שאין לו לא טעם ולא ריח ומה צורך בו ועוד שבין לילה הי' ובין לילה אבד שמתיבש' מלחותה תכף ומיד מכל ירק ומכל אילן והוא רמז לעה\"ז שאין לו קיום והויה אלא כליון והפסד וכן אמר המליץ (תבל מקור הבליה וההפסד ואין אדם יודע את עתו היום כאן ומחר בקבר) אלא שהקב\"ה הנחיל לנו תורתו שבסיבתה יש לנו חיים כמו שיש לערבה מנחלי המים שאצלה ואחר שחותכין אותה אין לה שום מחיה כלל כך ישראל אם פורשין עצמם מן התורה פורשים מחייהם ואין להם שום חיות כלל:", + "אלו ג' מינים שאמרנו והם לולב הדס וערבה שלשתן אגודים יחד כי א\"א לזה בלא זה. עוד צונו ית' וית' ליקח מין ד' והוא אתרוג פרי עץ הדר ויקח אותו לבדו בידו השמאלית אבל יחבר הב' ידים כא' להיות הד' מינים כאחד:", + "וענין האתרוג הוא שיש בו טעם וריח נחמד למראה וטוב למאכל והוא דומה ללב האדם וצריך שיהיה יפה וטוב נקי ומכל חזזית מכל פגם רמז בזה שהאדם צריך שיהיה לבו נקי מכל סיג ופנוי מכל מחשבה רעה ובזה יזכה לחיי העולם הבא לגן עדן שכלו טעם וכלו ריח כלו ממתקים וכולו מחמדים ואינו כאגודת האחרים מפני שהוא רומז לע\"ה שעתיד לבא אבל אינו מצרף אותו עמהם בחברה כי צריך להאמין באמונה שלימה כי יש מתן שכר לצדיקים בגן עדן ואע\"פ שהוא אינו עובד עבודתו כדי לצפות לתשלום גמול אפ\"ה צריך להאמין בה וכן אמר התנא ודע שמתן שכרן של צדיקים לעתיד לבא: עוד ענין אחר שמעתי בענין זה כי רצה הקב\"ה לזכות את ישראל ואינו רוצה שידח ממנו נדח ובהיות שיש בענייני האנשים ג' מינים יש מהם שיש בהם טעם וריח והם החסידים ואנשי מעשה כי כל מעשיהם האמת והצדק: ויש מהם שאין בהם לא טעם ולא ריח והם קלי ע\"ה כי כל מעשיהם תוהו ואין אתם יודע עד מה: ויש מהם שיש בהם טעם אבל אין בהם ריח והם העוסקים בתורה ואין בידם מעשים להריח בהם: ויש שיש בהם ריח ואין בהם טעם שיש בידם מעשים טובים אבל אין בהם תורה רצה הקב\"ה לרמוז לנו בענין לקיחת ד' מינים הללו שהכל צריך לעולם וצריך לעשות מהם אגודה א' וחברה א' ולא ידח זה מפני זה כי כולם כאחד טובים:", + "האתרוג יש בו טעם וריח והוא בפני עצמו מפני שהוא שקול כג' האחרים: הערבה אין בה לא טעם ולא ריח: ההדס יש בו ריח ואין בו טעם:", + "הלולב יש בו טעם ואין בו ריח והוא כשהוא רך כשיוצא מראש הדקל אשר שם הקו' נתון יש בו טעם מה: וצוה לחבר אותם כי מה שיש בידו של זה תועלת לזה וזה מסייע לזה ובהתחברם כולם כאחד לא ימצא בהם שום דופי וזה שאמרו להביא חלבנה עם הקטרת ואע\"פ שריחה רע אפ\"ה בהתחבר' עם הסממנים האחרי' ריחה הרע מסתלק ממנה ואדרבא מוספת ריח טוב לסממנים האחרים כי אין האור ניכר אלא מתוך החשך וכן צוו חז\"ל כל תפלה שאין בה מפושעי ישראל אינה תפלה והוא רמז לענין זה שאמרנו:", + "עוד אמרו במדרש לולב זה הקב\"ה. הדס זה הקב\"ה. ערבה זה הקב\"ה. אתרוג זה הקב\"ה:", + "ואפשר שכיונו ז\"ל לענין זה שאמרתי שאע\"פ שיש בו בישראל חסידים ואנשי מעשה לא מפני זה געלה נפשו בפחותים והקלים כי זה וזה צורך העולם וכמו שחפץ בזה חפץ בזה לבלתי ידח ממנו נדח ועל כולם מיחד שמו ומשרה שכינתו: עוד שמעתי כי לכל אילן ואילן או עשב או ירק יש שר שולט עליו ואומר לו גדל וד' מינים אלו לא השליטם הקב\"ה ביד שר ושוטר אלא כביכול מכחו ומהשגחתו הפרטית הם גדלים ולזה צוה לנו ליקח אלו הד' מינים מיוחדים לו בחג להראות לכל שעם ה' אלה והנה הנם בידו שאין להם פחד ואימ' משום בריה בעולם ואפילו לסמא\"ל אין לו כח לשלוח יד בהם אחר שהם מצויינין ומסומנים בסימן של מלך:", + "וצריך ליקח ד' מינים אלו כמו שאמרנו הג' כא' והא' בא' ולחבר ב' הידים כא' וקודם שיטול כולם בידו יברך אקב\"ו ענ\"ל ויכוין בה למה שאמרנו וביום א' יברך שהחיינו ואח\"כ ינענע בהם לד' רוחות העולם וישים פניו למזרח וינענע ג' נענועין ואח\"כ יהפוך עצמו לימינו לצד דרום ויעשה ג' נענועין ואח\"כ למערב ואח\"כ לצפון שכל פניות שאתה פונה יהיו דרך ימין אח\"כ למעלה ואח\"כ למטה והם ו' קצוות בג' ג' הם י\"ח להראות שאלהינו ית' וית' הוא חי וקים יחיד ומיוחד בשמים ובארץ ובד' רוחות העולם ובידו הכח והממשלה שליט בעולמו לעשות כרצונו לעצור ממנו טללים רעים ורוחות רעות המזיקות לעולם וישפיע לנו מטובו מן השמים את אוצרו הטוב להריק על הארץ ברכה עד בלי די ומנענע בהודו לה' פעם א' ובאנא ה' הושיעא נא פעם א' ובהודו שבסוף פעם א' הם ד\"פ ח\"י נענועים בכל פעם הם ע\"ב נענועים רמז לשם בן ע\"ב י\"ו שמכחו הגדול ישפיע ברכה ותהלה נגד כל הגוים ולזה צריך שיכוין כל מי שהוא בן דעת ובעל נפש כי הכל הולך אחר הכוונה: עוד יש רמז בד' מינים אלו לד' רגלי המרכבה והם אברהם יצחק ויעקב ודוד והם הדס ערבה לולב ואתרוג ובזכות אלו מרכבה קדושה של שכינה ישב הקב\"ה על כסא רחמים וירחם עלינו ויוציא משפטנו לאור ויחדש עלינו שנה טובה:", + "וצריך כל אדם להשתדל בעבודה הזאת ואל תהי קלה בעיניו שאחר שיש לה יחוד הש\"י ואהבתו ראוי להחזיק בה ואל יסמוך לומר עם הקהל אני נוטל כי היא סמיכה של הבל כי לא נתקן לולב לקהל אלא שיטול אותו מי שאין לאל ידו משגת לקנות לולב לעצמו או שבא מן הדרך או שארעו איזה אונס ולא קנה לו לולב ואתרוג תנאי ב\"ד הוא שיועיל לו נטילתו בלולב הקהל אבל מי שבידו ספוק לקנות ולחבב המצוה ולהדר אותה לא ידחה אותה מעליו שהיא גדולה במאד מאד בכמות ובאיכות ומגיע לו תועלת רב אם לנפש אם לגופו אם לכל אנשי ביתו שניצולים מכל צרה ומכל גזרה רעה אם עושה אותה כתקנה. ועוד שאעפ\"י שיטול לולב הקהל לא יוכל לנענע אלא פעם א' לצאת י\"ח מצוה אבל הנענועים האחרים בג' מקומות מן ההלל ולהקיף בו בזמן ההושענות איך יעשה: ואם הוא במקום שהאתרוגים אינם נמצאים גם הלולבים באים מארץ מרחקים ואינו יכול להשיג דבר שיצא בו י\"ח מפני שדמיו יקרים ואין ידו משגת יקנה מן הבא בידו ד' מינים הללו להיותם בידו בשעת ההלל ויברך על אותו שנבחר לקהל ובו יצא י\"ח ומה שיש בידו יהיה לחבוב המצוה וליחד ש\"ש מן הבא בידו וצדקה יחשב לו: ומי שיכול ויש ספוק בידו לקנות צריך שישתדל לקנות המובחר והמהודר יותר שימצא וכבר אז\"ל בהדור עד שליש וצריך לקיים הב' פי' אם שליש הממון אם שליש השיעור וזהו לחיובא אבל כל המוסיף מוסיפין לו וכבר אז\"ל זה אלי ואנוהו התנאה לפניו במצות בלולב נאה בציצית נאה בסוכה נאה וכן בכל ענין המצות שעושה יעשה אותן בשלימותן ובדקדוקן שלא יחסר מהן דבר מה ובזה יוכר עבודת העבד הנאמן ומדקדק בעבודת אדוניו ומשתדל לעשותה בשלמות וליפות אותה עבודה כדי למצוא חן בעיני אדוניו וגם אדוניו מכיר את לבבו הטוב ושמחת לבו בעשיית מצותיו ומוסיף לו שכר אחר נוסף על שכר המצוה עצמה מפני רצונו הטוב וחפצו השלם בעבודתו ואעפ\"י שמן הדין נראה לו שיוצא בענין ההוא לא יתרצה בזה אלא יעשה הדבר בשלמות בלי פקפוק כיצד בא ליקח לולב א' ושואלין ממנו דינר א' והוא מסופק בו אם הוא ראוי אם לאו ישאל ממנו לולב אחר יפה ממנו ויתן לו ב' דינרים ויקח א' יפה וטוב כרצון לבו בלי ספק ובלי פקפוק בכל תנאיו בא ליקח ג' בדי הדס יבקש אותם לחים וטובים אשר אין בהם כל מום כולם עבות מראשם ועד סופם ואעפ\"י שיוסיף בדמים המב\"ה יוסיף ימים על ימיו וממנו הכל ומידו נתנו לו ואיך יעלה על דעתו של האדם הטפש לפקפק בענין אחר שהוא רואה בעצמו כי זה כוונ' הבורא שיעשה מצותיו בשלמות ובהדור נאה ונתן לו יד לעשות ולא יעשה ויתרצה במה שימצא להקל מעליו שלא יפזר ממון שאינו שלו: וכן בענין הערבה ראויה שתהי' לחה וראשיה שלמים ולא מקוטעים: בא לקנות אתרוג צריך לדקדק בו הרבה כי הוא נקרא פרי עץ הדר וכל ההדר האפשרי שהוא יכול לבקש ולחפש עליו יבקש ויקח אותו בשלמות ההדר: וכל אלו העניינים צריך לחפש אחריהם קודם שיבא זמן חיובן כדי להיות לו מוכן ומזומן לצאת בו ידי חובתו ולהתהדר לפני בורא עולם אבל מי שלא השתדל מקודם לכן וכשבא השעה דחוקה הוא מחפש ואינו מוצא כבר אמרנו שיקח מה שימצא להיות בידו לזכרון ולאות אבל לא קיים המצות כאשר ראוי לו לקיים וצריך לבקש רחמים ירחמו עליו מן השמים ופעם אחרת יזכה לעשות המצוה כתקנה:" + ], + "Order of Lulav Shaking": [ + "ויש נוהגין ליטול לולב ביום א' בסוכה כדי ליחד ש\"ש בשלמות משום דסוכה עולה ב' שמות אדנ\"י יהו\"ה ה\"ם כ\"ו: ולולב עולה עם ד' אותיותיו ע\"ב רמז לשם בן ע\"ב הנרמז בג' אבות בג' פסוקים ויס\"ע ויב\"א וי\"ט ישר הפוך ישר וכן הדס עולה עם ג' אותיותיו ע\"ב: אתרוג במילוי וי\"ו עולה עם אותיותיו והתיבה תרי\"א כמנין (תורה צוה לנו) כי אנכי ולא יהי' לך מפי הגבורה שמענום והם המצות הנחמדים מזהב ומפז רב וכן ענין אתרוג הוא נחמד בלשון תרגום וכל התורה כולה שמותיו של הקב\"ה:", + "ערבה עם אותיותי' עולה רפ\"א וכן עולין ג\"פ ע\"ב שהם רי\"ו אותיות עם שם אדנ\"י הפועל בהם והוא הנקרא מלאך אלהים ועולה ה\"ם א\"כ כל העניינים אלה הם הדברים עליונים ומורים יחוד שמו הגדול ולכן נוטלין לולב בסוכה ליחד הכל כא' יחוד גמור ואפי' הלל גמור או כדי לנענע ד\"פ כראוי ואין למחות בידם כי כוונתם לש\"ש אבל מי שלא יעשה כדרך הזה לא הפסיד כיון שנוטל אותו בב\"ה ברוב עם הדרת מלך וגומר ההלל עם הצבור במקום קדושתו לא גרע בה מן הסוכה אלא אדרבא תוספת מעלה וקדושה יתרה ימצא בו ולעולם אל יפרוש אדם עצמו מן הצבור ונהגו הצבור ליטול לולב אחר חזרת ש\"צ תפלת שחרית קודם שיברכו לגמור את ההלל וטעם למנהג משום שעונת קריאת שמע היא קודם הנץ החמה כדי שיגמור אותה וברכת אמת ויציב ובשעה שיתחיל להתפלל תנץ החמה לקיים יראוך עם שמש וזמן נטילת לולב הוא מהנץ החמה ואילך שכל דבר שכשר בו ביום אינו אלא מהנץ החמה ואילך אלא שאם עשאו משעלה עמוד השחר כשר וא\"כ ראוי הוא להתפלל לסמוך גאולה לתפלה עם הנץ החמה:", + "ואח\"כ יטול לולב שהרי הגיע זמנו וכן ראוי למדקדק לעשות אלא שביום א' שהצבור מתעכבים בזמירות וכבר הנץ החמה יכול ליטול הלולב שלו או של אחרים א\"כ הוא יפה והדור משלו כדי לברך שהחיינו מן הקודמין אחר שהגיע זמנו וא\"צ בזה להמתין לצבור אחר שיש זריזות בדבר:", + "אחר שנטל לולב יגמור את ההלל מלה במלה שלא יחסר דבר לקיום ברכתו שבירך לגמור דמשמע כולו ואפילו כשש\"צ אומר יאמר נא ישראל וכו' והקהל עונין אחריו הודו לה' וכו' יש מדקדקים שאינם מעלים זה בזה אלא הם אומרים בלחש יאמר נא יאמרו נא וכו' וכן ראוי ואין ראוי להפסיק בו כלל אלא כענין בין הפרקים של ק\"ש לשאול מפני הכבוד ולהשיב שלום לכל אדם כי כל דבר שמברכין לפניו ולאחריו אין להסיח דעתו ממנו עד שיגמור מצותו ובזמן שש\"צ מזמר איזה פסוק מן הלל ומתעכב בו לא מפני זה יעסוק הוא בדבר אחר כי אין להסיח דעתו עד שיגמור את כולו או ביחיד או בצבור ויעשה נענועים במקומות אשר זכרנו ואח\"כ יברך ברכת יהללוך ויענה אחריה אמן כמו שעה אחר ברכת ישתבח שהיא סיום ברוך שאמר וכן נהגו. אח\"כ מוציאין ב' ס\"ת בא' קורין שור או כבש ובב' בענין מוסף היום בפ' פנחס ומפטירין הנה יום בא לה' וכבר דברתי על ענין ההפטרה למעלה ומה טיבה:", + "אח\"כ יחזירו ס\"ת למקומו ויתפללו תפלת מוסף ויכוין בה כראוי שתחשב לפני בורא עולם כאלו הקריב קרבן מוסף: מוסף היום י\"ג פרים וב' אילים וי\"ד כבשים כולם עולות. ומנחתם ג' עשרונים לפר וב' עשרונים לאיל ועשרון לכבש. ושמן שלהם חצי ההין לפר ושלישית ההין לאיל ורביעית ההין לכבש ונסכיהם חצי ההין לפר ושלישית לאיל ורביעית לכבש עוד שעיר א' חטאת:", + "ביום הב' י\"ב פרים וב' אילים וי\"ד כבשים ושעיר:", + "וביום הג' י\"א פרים וב' אילים וי\"ד כבשים ושעיר וכן בכל יום הפרים מתמעטים והאילים והכבשים במקומן: ובכל יום קודם שיתפלל מוסף יכוין במוסף היום מה הוא ויוציא אותו בשפתיו ויתחנן לפני אלהינו ית' וית' תהא שיח שפתותינו תחת קרבנותינו:", + "אחר תפלת מוסף מוציאין ס\"ת ומניחין אותו בתיבה ויתחילו לומר ענין ההושענות ומקיפין הצבור התיבה אשר ס\"ת עליה בכל יום פעם א': וענין ההקפה הזאת היא זכר לההקפה שהיו מקיפין את מזבח העולה בזמן שב\"ה קיים כדתנן במסכת סוכה בכל יום מקיפין את המזבח פעם א' ואומר אנא ה' וכו' והתיבה לנו במקום המזבח שכמו שמזבח היו נקרבים הקרבנות ועולין לריח ניחוח כך אנו מקריבים תפלותינו שהם במקום הקרבנות ע\"י ש\"ץ שיעלה לריח ניחוח:", + "וענין ההקפה הוא להתחנן לפניו אלהינו יתברך וית' יושיענו מכל צרה ויצילנו מכף כל אויבינו ויפר כל עצת הקמים עלינו לרעה וכן במזבח בכל יום מתמעטים הפרים רמז שיתמעטו שונאינו והאילים והכבשים שהם ישראל דכתיב שה פזורה ישראל לעולם קיימין והיו מקיפין את המזבח על הכוונה הזאת והיו אומרים אנא ה' הושיעה נא ואין לך תשועה גדולה מזו ואנו מזכירים זכות אבות בזמן הקפתינו כדי שתעמוד לנו זכותם ותגן עלינו וכן ענין כל הפיוטים וההושענות על ענין הזה כל א' כפי מנהגו:" + ], + "Order of Hosha'ana Rabba and Simchat Torah": [ + "יום שביעי של חג נקרא יום ערבה ונקרא יום הו\"ר מפני שמאריכין בו בענין הושענא ולכל א' וא' לוקח בד א' של ערבה מלבד ערבה שבלולב עם הערבה שלו ומקיפין את התיבה אותו היום ז\"פ וכן היו מקיפין את המזבח בזמן שב\"ה קיים ז\"פ כנגד כל ז' הימים ולהיות היום הזה נורא מאד ובו נחתמים כל הספרים כולם והפסקי דינים ניתנים ביד כל תובע ומשטין ולכן צריך להרבות בו צדקה תפלה ותחנונים לעורר הרחמים העליונים ירחמו עלינו ויחתמו אותנו בספר חיים ובספר צדיקים לגאולה וישועה ונוהגין להרבות נרות בב\"ה ויש שלובשים בגדים לבנים כמו ביה\"כ ויש שעומדים כל הלילה ואין ישנים כלל מרבים בזמירות ותחנות וקורין ס' תילים כולו וכבר כתבתי בענין יה\"כ מה טיבו ומה ענין קריאתו וכל המרבה להתחנן הרי זה משובח ואפילו מי שאינו עומד כל הלילה קם באשמורת הבקר לומר סליחות עם הצבור כל מקום כפי מנהגו ומתעכבים בזמירות בב\"ה עד שיתקבצו כל העם ואו' רננו צדיקים עד כל\"ח ואו' ברוך שאמר עד ישתבח וקם ש\"צ ואומר ישתבח בזמרה ואו' קדיש וברכו וק\"ש ועושין כסדר כל יום ואחר תפלת מוסף מתחילין בהושענות ומקיפין פעם א' בזכות אברהם ואומר מה שאמרו כשהקיפו יום א'. ובהקפה ב' מזכירים זכות יצחק ואומר מה שאמרו ביום ב' בזמן ההקפות בג' יעקב בד' יוסף בה' משה בו' אהרן והם ו' הימים שעברו בכולם אומר הושיענו בהקפת פעם א' בהקפת פעם אחרת בהקפת פעמים כו'. בהקפה הז' מזכירין זכות דוד כי היא הז' ואומר פזמון ופיוט מיוחד ליום ואו' הושיענו בחגיגת ימים ז' ובכל הקפה מאלו מרבים בסליחות ותחנונים ואו' ויעבור וי\"ג מדות של רחמים ותוקעין שופר סי' תשר\"ת כדי לעורר הרחמים וכל מקום ומקום כפי מנהגו ומתעכבים עד קרוב לחצי היום ומתחננין על ענין הגשם שיהי' בעתו והשנה שתהי' מבורכת בכל ועל ענין גאולתינו ואו' קדיש ותענו ותתקבל ואותה הערבה חובטין אותה בקרקע פעם ושתים כי מנהג נביאים הוא וחביט חביט ולא בריך ואח\"כ או' אין כאלהינו בנחת ובזמרה ואו' ענין פטום הקטרת ואו' קדיש על ישראל ונפטרים לשלום ואם יום של ערבה בע\"ש ראוי למהר כדי לצאת להכין צרכי שבת:", + "כל אלו ז' הימים יעשה אדם את סוכתו קבע ואת ביתו עראי לכל ענין כאשר כתבתי. וביום הז' יעמוד בה עד קרוב ללילה ליל שמחת תורה והוא יום שמיני עצרת ויתקן ביתו עם שולחנו לכבוד היום הבא כמנהגו בכל י\"ט ויוריד את הכלי' הנאים מן הסוכה לתקן את ביתו ולהציע מצעותיו כראוי אבל לא מפני זה יצא מסוכתו עד סוף היום ובליל י\"ט יקדש בביתו ויברך שהחיינו כי הוא נקרא רגל בפני עצמו לענין פז\"ר קש\"ב והוא סי' לעניינים אלו פייס בפ\"ע ואינו כשאר הרגל שהמשמרות חוזרות חלילה זמן בפני עצמו ולא סמכינן אזמן דרגל קמא רגל בפני עצמו למאי דאמרן קרבן בפ\"ע ואינו כשאר מוספי החג שמחה בפני עצמה ואינ' מעורבת עם שמחת הרגל הא' וצריך שלמי שמחה בפני עצמה. ברכה בפני עצמה דצריך לומר את יום שמיני חג עצרת הזה ובח\"ל שעושין ב' ימים והשמיני ספק ז' לא יצא מן הסוכה אבל יתובי יתבינן ברוכי לא מברכינן:", + "ויום ט' שהוא ספק ח' יאמר ג\"כ זמן כדין ב' י\"ט של גליות ועושין שמחת תורה בט' וענין המנהג הזה שקורין ליום זה שמחת תורה ועושין בפועל שמחה לתורה ומוציאים כל הספרים שיש בב\"ה ועושין להם חופה ומשימין אותן בתוך חופתן ומרקדין בפניהם ומזמרין בקול רנה ותודה ומציעין כל ב\"ה כלים נאים ומצעות נאות ומעטרים הספרים בכל כלי כסף וזהב וכלי משי ורקמה:", + "והענין הוא לפי מנהגנו שאנו קורין כל החומש בשנה א' והיום הזה השלמנו סדרנו וחזרנו להתחיל ועל שזיכנו אלהינו לכך מחבוב המצוה אנו עושין כך ומשמחין התורה שע\"י זכינו לכך וכך המתחיל והמסיים עצמם עושין שמחה ונקראו חתנים: המסיים חתן תורה שעל ידו נשלם הסדר ועיקר החתונה על ההשלמה:", + "והמתחיל חתן בראשית שהוא זכה להתחיל הסדר ונקרא חתן שעל ידו חזרו להתחיל ובין זה ובין זה מקשטים התורה זה בכה וזה בכה כחתן שמקשט את הכלה בתכשיטים שמביאים לה ובס' הזוהר יש ענין סגולה לענין זה בפני עצמו שהוא נקרא שמיני עצרת והראה הקב\"ה ביום הזה אהבתו שהיתה לו עם ישראל מכל האומות וכן כתיב עצרת תהיה לכם לכם דוקא ולא לשאר עממין משל לבן מלך וכו' ומטעם זה עושין שמחה יתירה היום הזה אם לתורה אם לעם ישראל והוא מן הד' פרקים שמשחיטין את הטבח בע\"כ שחייב אדם לשמח אז ואין שמחה בלא בשר או אפשר לתת טעם לשמחה כי אחר שכל ז' ימי הסוכה נטלנו לולב בידינו בד' מינים שהם אות לנו שאנו חלקו ונחלתו י\"ו וישבנו בסוכה ז' ימים תחת כנפי השכינה ואין לנו חלק עם סמא\"ל וסיעתו ולכך ראוי לנו בזה היום לשמוח שמחה של מצוה בזכרנו את טוב ה' אשר עשה עמנו ועם אבותינו לבחור בנו מכל האומות ולקדש אותנו מכל הלשונות ויחדנו לעם סגולתו והוא ענין קרוב על מ\"ש עצרת תהיה לכם: ויש מי שנוהג ביום זה לעבור על החומש משום שמחת התורה. ויש מי שנוהג שעובר ב' מקרא וא' תרגום שאם עבר עליו איזה שבוע שלא עבר הפ' יצא בזה י\"ח כי משלים פרשיותיו עם הצבור איקרי אחר שמשלימין סדרם בעתם ונ\"ל שטעות הוא בידם ומעוות לא יוכל לתקון כי לא נקרא משלים פ' אלא כל ענין וענין ביומו ומדי שבת בשבתו כ\"א עבר יומו בטל קרבנו ולכן אמר כי מי שלא השלים קודם תפלה ישלים אחר תפלה אבל אחר שהגיע זמן תפלת מנחה שהרי מתחילין סדר אחר אין מועיל לו השלמותו וכן צוה רבינו הקדוש ז\"ל לבניו שישלמו סדרם קודם אכילה שלא יטרדו אח\"כ ולא יוכלו להשלים ואם משבוע לשבוע מסוף זמנה של זו לתחלת זמנה של זו אמר שאינו יוצא י\"ח כ\"ש זמן רב מראשית השנה ועד אחרית השנה אלא שאם לא יצאו י\"ח מצוה ידי קריאה יצאו כמ\"ש בענין ק\"ש:", + "ויש שעוברים כל הכ\"ד בז' ימי החג והטעם שהם פנוים ואינם יכולים לעבור עליו שאר ימות השנה ואין ראוי להפטר בלאו הכי ובפרט מי שאינו אלא מבעלי מקרא שמוטל עליו לעבור כל הכ\"ד בשנה ולא העברה בלבד אלא בהשקט להבין מה שאומר ולא יחשוב בלבבו לאמר סיפורים הם מה תועלת מגיע לנו בקריאתינו ח\"ו כולם כתבי הקדש איקרו וברוח הקודש נאמרו. זאת ועוד יוצא תועלת ולמוד מכל קריאה וקריאה ומכל ענין וענין למי שמדקדק בהם ואינו עובר כעובר על הגחלים ונ\"ל שאפי' לבעל משנה ולבעל גמרא לא סגי בלאו הכי שיעבור עליו לפחות פעם בשנה כי אין עסקנו כ\"כ עמוק בסתרי התורה ועניניה עד שבשבילו נשכח ונניח קריאת המקרא כל השנה כולה וכבר כתבתי למעלה בסדר ימי החול כי ראוי לקבוע בכל יום תורה נביאים וכתובים משנה וגמרא עד שנמצא שעובר עליו ואפילו ב\"פ הכל לפי קביעותו ואז טוב לו לתת חלק לכל יום ויום ונקרא משלש כל ימיו ממש מלהניח קריאתו לז' ימים בלבד:", + "ומפני שהמועדים לא ניתנו אלא לפנות אדם דעתו מכל מלאכה וענין כדי לעסוק בתורה בלב פנוי מכל מחשבה וטרדה לכן ראוי לקבוע למוד לכל מועד ומועד הכל לפי הזמן ולפי הענין ונ\"ל שכך ראוי לחלק הזמנים בז' ימי הפסח לעבור על ש\"ס משנה בכל יום וביום הז' ענין מכילתא מן הפרשיות המדברות בענין יציאת מצרים. ביום חג השבועות לעבור ברייתות של ת\"כ. ביום ט\"ב איוב עם פירושו ומגילה איכה. ביום ר\"ה ברייתות של ספרי. בי\"ה ס' תילים. בז' ימי החג שאר הכ\"ד שלא עבר עליו ומשנה תורה עם פירושו. בש\"ת יעסוק בז' פרקי משנה מס' יצירה שהם כנגד ש\"ס משנה והנה יש להם ג' ד' פירושי' יעיין ויבין בהם כפי אשר תשיג ידו וזו היא שמחת התורה להבין יסודה ועקרה ואם לא יספיק היום יעסוק גם בלילה כי צריך לעסוק בו בד\"ת להכין תכשיטין לכלה כדברי רשב\"י ז\"ל בס' הזוהר שאומר שיעסקו כל הלילה בעניני הכלה אין לך תכשיטין חביבין מאלו ומי שעבר על הכ\"ד בשאר ימות השנה ואצ\"ל לעבור בז' ימי החג יעסוק בס' התיקונין להרשב\"י זלה\"ה שהוא פנת יקרת להבין ע\"י בס' הזוהר וס' הזוהר עצמו יעסוק בו מדי שבת בשבתו וחדש בחדשו והכל לפי מה שהוא אדם אלא שהצעתי הדברים לפניו והמשכיל יבין ויבחר:" + ], + "Conduct for Motzei Sukkot": [ + "מוצאי יו\"ט יקח הלולב עם מיניו וישמור אותו במקום מיוחד יהיה לו למשמרת יראה אותם ויזכור ויזכה ע\"י להנצל מכל צרה ואל ישליך ויזרוק אותם לאשפ' אחר שהם רומזים לענין גדול כאשר כתבנו אין לנהוג בהם מנהג בזיון גם הסוכה יתיר אותה ויסתור אותה שידעו שלא נעשית אלא למצותה ואם יכול לשמור העצים והקנים לשנה הבאה לחזור לעשות בהם סוכה של מצוה מה טוב ומה נעים אחר שכבר עלו ונתעלו בענין מצוה לא ירדו לענין חול גם אם יעשה בהם איזה תשמיש של מצוה אחרת טוב ויפה ואם לאו יוכל לשנות לדברים אחרים ואפי' של חול ואע\"פ שנאמר חג הסוכות ז' ימים לה' ואז\"ל שאין נאותין בהם היינו תוך ז' ימי החג אבל לאחר מכאן אין חשש עם היות ששמעתי וכמדומה לי שראיתי שיש חסידים ואנשי מעשה שאחר שסותרי' הסוכה מאספין הכל אל מקום א' ושורפין הכל ואין נאותין ממנו חומרא יתירה היא זו:", + "הימים שאחר החג עד ר\"ח חשוון נהגו שלא ליפול על פניהם וא\"א י\"ג מדות ולא ודוי והטעם משום שזה החדש הוא זמן רוב שמחתנו ונבחר בו יום סליחתנו ויש בו ד' מועדים ר\"ה י\"ה סוכה ושמ\"ע והוא חדש הז' והז' לעולם משובח ונשלם בו עבודת ב\"ה בימי שהע\"ה והוא נקרא ירח האתנים ותחלתו יסורין וסופו שלוה ומפני אלו הענינים ראוי לשמוח בו ושלא להראות שום צער וצרה ברבים אבל הרשות בידו אם ירצה להתענות ולעשות הטוב בעיניו. וכן הענין בימי ניסן מצד טעמים אחרים:" + ], + "Order of Chanukah": [ + "בכ\"ה בכסליו אירעו לאבותינו נסים ונפלאות בבה\"מ בימי מתתיהו בן יוחנן כ\"ג ובניו שהיו מבני חשמונאי והקב\"ה עשה נסים על ידי כהנים אלו שבאו מלכי עכו\"ם והביאו העיר במצור והיו חפצים לשלוח יד בבית קדש הקדשים ובעמו ישראל לחרב ומסרו הכהנים אלו נפשם על קדושת ה' וקדושת ביתו ועמו ויצאו להם אב עם ד' בניו כדובים שכולים והרגו בהם מכת חרב ואבדן עד שגברה ידם ונצחו וחזרו בפחי נפש ובכן באו לבהמ\"ק כדי לעשות זכר לנס וטהרו את הבית מכל הטמאים שנכנסו בה ובקשו שמן להדליק המנורה ולא מצאו שמן טהור כ\"א צלוחית א' קטנה מלאה שמן והיתה חתומה בחותם כ\"ג והכירו בו שלא נגעו בו ולקחו ממנה שמן להדליק המנורה ולא היה בה שעור לפי אומד המדה שהיו נותנים במנורה חצי לוג שמן בכל נר כ\"א ללילה א' והם היו צריכים שמן לח' ימים כדי שיהיה להם פנאי וזמן ללכת למקום השמן המובחר להביא משם שמן למאור והש\"י ראה בענים והפיק רצונם שלא יצטערו על חוסר השמן ועשה נס שמאותו השמן שבצלוחית קטנה הדליקו לילה ראשונה ונותר בה שמן וכשבאו להדליק הלילה הב' הספיקו ממנה שמן נרות המנורה ונותר בה שמן וכן בלילה הג' וכן בד' וכו' עד ח' ימים וכשראו כהני ה' ועם ה' אותו הנס הגדול נעשה להם שמחו שמחה גדולה ובהיות שהש\"י עמהם והרבה להטיב אם להצילם מיד אויביהם אם לעשות להם אותו הנס המפורסם וע\"כ ראוי לעשות זכר לנס הזה לדורות הבאים שיכירו וידעו הטובות והנסים והנפלאות שעשה עם אבותינו בימים ההם בזמן הזה והתנו שאותם הח' ימים שנעשה להם הנס בימי מתתיהו ובניו שיהיו ימים קבועים בכל שנה ושנה ימי ששון ושמחה דלא להתענאה בהון ודלא למספד אחר שבהם היתה שמחה גדולה לאבותינו זאת ועוד לגמור בהם את ההלל משום ההצלה הגדולה שהצילנו מכף אויבינו ומסר רבים ביד מעטים וכו': ומפני שעיקר זכר הנס היה בנרות כי משם נודע למפרע ההצלה הגדולה אשר עשה עמהם מרצון טוב ודרך אהבה וחבה תקנו שבאלו הח' ימים תחלתם ליל כ\"ה בכסליו שידליקו נרות בכל ישראל יתרים על הנרות שמדליקין אותם לשימוש בתיהם זכר לאותו נס שנעשה להם בח' ימים אלו ואע\"ג דלכאורה נראה שלא היה הנס כ\"א בז' ימים כי ללילה א' כבר היה להם בצלוחית אפ\"ה נס היה שלא נתנו השמן כולו בלילה הא' ואחר נעשה נס בשניה כי אפילו בראשונה נתנו מעט ממנה ואותו מעט החזיק את המרובה וכן בלילה ב' מעט מהנשאר החזיק את המרובה וכן בכל הח' ימים אם כן בכל לילה ולילה היה נס בפני עצמו:", + "ובענין הדלקת הנרות יש שמדליקין נר בכל לילה לכל אנשי הבית ויש מהדרין ויש מהדרין מן המהדרין מה שנהגו כל ישראל הוא דרך המיצוע שלילה הא' מדליקין נר א' לכל אנשי הבית ובשני' מוסיפין אחרת על הא' וכן הולכין ומוסיפין נר א' בכל לילה עד שנמצא בלילה הח' ח' נרות כמנין הימים אשר עברו וצריך כל אדם להזהר בהם ולבקש שמן זית זך ויתן בכל נר שיעור להדליק משקיעת החמה עד שתכלה רגל מן השוק ואע\"פ שאנו מדליקין בתוך הבית אפ\"ה השיעור הזה לא יחסר גם מצות ההדלקה משקיעת החמה ואילך ולא ימתין עד שתחשך משום דזריזים מקדימין למצות ומקום הנחתה בפתח לצד שמאל הנכנס שתהא מזוזה מהימין ונר חנוכה מהשמאל ולא יגביה אותה למעלה מכ' אמה ולא למטה מי' טפחים ומצותה מי' טפחים עד י\"ח טפחים שכן גובהה של מנורה י\"ח טפחים בליל א' יברך ג' ברכות להדליק נר של חנוכה ושע\"נ ושהחיינו:", + "והרואה אותן ואין לו בית להדליק מברך שתים שעשה נסים ושהחיינו ולעולם ישתדל אדם להדליק ואפי' הוא אורח בבית אחרים ישתתף עמהן בשמן כדי שיהיה לו חלק במצוה ואם יש לו חדר בפני עצמו ידליק לבדו וידליק הוא בעצמו ולא ע\"י שלוחים וכן בכל ענין מצוה שלא יראה כמי שאינו מחשיב המצוה כראוי אחר שאינו עושה אותה בידיו ובגופו אלא יודה וישבח לאדון הכל שזיכהו במצוה ההיא ויעשה אותה באהבה וחבה ויא' מי אני ומה חיי שפל ואפל לרא\"ש והלואי אעבוד בכל כחי וגופי וממוני ביום ובלילה ואשיג צד מה רצונו וחפצו שימצא נחת רוח בעבודתי ומעשה ידי אחר כל ההכעסות שאני מכעיסו בפועל כפי ובעלילותי בעבור רצונו בכל רגע ובכל שעה והוא מאריך אפו ונותן לי חיים ושלום ואינו מקפח מזונותי וטובותי מפני זה ואיך אני לא אכיר בטובתו הגדולה ובגמולו השלם וכשיבא לידי מצוה גדולה וקטנה אשתעבד עצמי וממוני לעשיית המצוה ההיא בכל לב ובכל נפש ובפנות האדם אל הענין הזה לא יתרשל בשום מצוה להניחה שתעשה ע\"י אחרים אלא יאזור כגבר חלציו ויעש' המצו' בכבודו ובעצמו בזהירות ובזריזות:", + "ובענין הנרות שידליקו בהן כל א' יעשה אותן כפי כחו וכל המהדר אותם ביותר ה\"ז משובח ומי שידו משגת לעשות אותם מכסף יעשה אותם כי אין ההוצאה בהם כ\"כ וה' יודע כמה דאגתי על ענין זה ולא עלה בידי לקוצר ההשגה אבל בטחתי בחסד אלהים שיגמור בידי לעשות כוונתי לפחות מי שאין בידו לעשות כל הח' נרות כסף יעשה א' מהם כסף ויהיה אותה שמחדש בכל לילה זכר לנס וכל זה אם אינו מעכב מראה בה חביבות המצוה וחפצו והשמחה שיש לו בה שהוא עיקר העבודה כנ\"ל. וכבר ארז\"ל דאסור להשתמש לאורן משום בזויי מצוה ויאמרו לאורה הוא צריך ואינו ניכר עשיית המצוה לשמה וכל תשמיש אסור בהן ואפי' רצוי מעות מיד ליד ומפני שאין כל אדם יכול להזהר מזה ואפילו שיזהר ממילא הוא נהנה מאורן לאיזה דבר שיהיה ראוי לתקן להדליק נר א' לבד הנר של מצוה והוא נקרא שמש מפני שאם ישתמשו איזה שמוש לאורן לא יתהנה שהרי נר שמש יש שם ומאורו יכול להתהנות ועושין אותו מיוחד במקום א' לבדו כדי שידעו אם מדליק אם לאו שאם נכבה יחזור להדליק אותו או יזהרו מהשתמש נגד אורם וכבר נהגו בזה כל ישראל ועושין ח' נרות להדליק בהם א' למעלה להיות מיוחד לשמש וח' למטה על הסדר להדליק כל אחד לילו והשמש לעולם עם כולם:", + "כשבא להדליק ליל ב' ייטיב את הנרות קודם שידליק ויסיר מותר השמן והפתילות שנשארו ויתנם בכלי א' מיוחד ויקנח הנרות וישים בהם שמן כשיעור ופתילות ראויות וכן יעשה בכל לילה ולילה והנשאר ביום הח' יעשה מהכל מדורה א' לבדה וישרוף הכל ולא יהנה ממנו אחר שהוקצה למצוה ובנר השמש אין צריך הטבה אלא יתן עליו שמן כשיעור ואין חשש וא\"צ פתילה חדשה:", + "יש מדקדקין שאין מדליקין בנרות של חרס משום דמאיסי ולכן צריך לבקש נרות יפים ומשופים ראויים להדר המצוה וכל המוסיף בזה הרי זה משובח כנ\"ל: ימי חנוכה אין להתעצב בהם כי אם להראות ששון ושמחה על כל הטוב שעשה עמנו אלהינו בימים האלו ויאמר הלל גמור בכל יום בברכה לפניו ובברכה לאחריו וביום ר\"ח טבת יוסיף שמחה על שמחתו ומוציאין בו ב' ס\"ת א' לר\"ח וא' לחנוכה ותקנו לקרות בחנוכה בענין הנשיאים שהוא חנוכת המזבח ומתחילין מברכת כהנים עד ויהי המקריב ביום הא' וביום הב' קורין ביום הב' וביום הג' ביום הג' וכו' וביום הח' מתחילין מביום הח' עד סוף הסדר ומצרפין עמו פ' בהעלותך את הנרות שאותה הדלקה היתה ע\"י אהרן ובניו שלכך נבחר וגם באלו ימי חנוכה אירע נס זה של הנרות ע\"י בניו של אהרן והוא שבח לאהרן וכל שבט לוי שאע\"פ שלא הקריב קרבן ראש שבטו בחנוכת המזבח כמו שהקריבו כל נשיאי ישראל אפ\"ה שלו גדולה משלהם שהם הקריבו פעם א' והוא בכל יום ויום עומד ומקריב ולהפיס דעתו נתבשר בזאת הבשורה שעתידין בניו לעשות חנוכה אחרת כולה ע\"י והיא הנעשה ע\"י אלו שאלמלא הם היה ב\"ה חרב וקרבנות בטלים וע\"י היתה תשועה לישראל ונתחזק ב\"ה במקומו והוסיף הקב\"ה לעשות נס בענין השמן כמו שזכרנו וכל זה מעלה לשבטו של אהרן וליחס שבטו וכן תקנו לומר אחר הדלקת הנרות (הנרות הללו אנו מדליקין וכו' ע\"י כהניך הקדושים וכו') כדי להזכיר התשועה ע\"י מי היתה והוא שבח לזרעו של אהרן. וכן תקנו בענין על הנסים שמזכירין בתפלה בימי מתתיהו בן יוחנן כהן גדול וכו':", + "וענין מצות חנוכה זו אל תהי קלה בעיניך מפני שהיא מד\"ס כי היא מן הגדולות ונוראות כי בזמן הזה הקב\"ה גמלנו רב טוב והציל את נפשינו ממות ולא נתן למוט רגלינו ביד מבקשי רעתינו וכל המזלזל בענין זה נראה שכופר בטוב שהיטיב עמנו אלהינו ית' ויתברך ואינו משמח בשמחת ישראל ואינו חושש בגאולת' ובנחמתם ח\"ו וכן הענין בענין מצות פורים שהיא מד\"ס:" + ], + "Order of Purim": [ + "וימי הפורים נזכרים ונעשים בכל דור ודור על כל הטובה אשר עשה ה' לישראל אשר הצילנו מיד המן בן המדתא האגגי עמלקי צורר היהודים ומחשבתו הרעה אשר חשב להשמיד ולאבד כל זרע ישראל מנער ועד זקן וה' ברחמיו בחמלתו עלינו השיב מחשבתו על ראשו ותלו אותו ואת בניו על העץ ושלטו היהודים המה בשונאיהם ועל הנס הגדול הזה שהי' עם כלל ישראל שמו בכתב הענין ונתן בספר בתוך כתבי הקדש כי אסתר ברוה\"ק נאמרה וקבלו היהודים עליהם ועל זרעם לעשות ימי הפורים האלה י\"ד וט\"ו באדר בכל שנה ושנה ולא יסוף כי אע\"פ שכל המועדים יתבטלו מגילת אסתר ועשיית הפורים אינם בטלים. והטעם הוא שכיון שנעשה הנס הזה ע\"י עמלק ראש צרים אשר מעולם רדף אחרינו להשמידנו והקב\"ה בעצמו לבש קנאה עלינו מצד רשעתו אשר קרנו בדרך ויזנב וכו' ונשבע הקב\"ה י\"ו בשמו ובכסאו לנקום נקמת קדושת שמו ונקמת עמו ישראל ממנו וכביכול לא תהי' הכסא שלם בשלמות אלא אחר המחות אותו מן העולם וע\"כ צונו מחה תמחה את זכר עמלק. וא\"כ בענין הנס הזה שהושב מחשבתו הרעה על ראשו ונמחה ונשמד הוא וזרעו וכל הנלוים אליו עד שכמעט לא נשאר מהם כי אם מעט מזער ונתקדש ש\"ש וכביכול נתגדל שמו י\"ו ונשלם כסאו בענין ההוא וע\"כ אין ראוי להתבטל והוא דבר הנוגע אל גאולתנו ואל ישועתינו:", + "ונהגו כל ישראל להתענות יום י\"ג באדר מפני שהוא הי' יום קהילה לכל בין לבני שושן בין לשאר עירות שהוא הי' היום אשר נהפך מיגון לשמחה מאבל לי\"ט ובמקום שהיו מחכים אויבי נפשנו לשלוט בנו כרצונם להשמיד ולהרוג במחשבת המן הרשע נקהלו כל היהודים בעריהם בכל מדינות המלך לעמוד על נפשם להנקם מאויביהם ובהיות הי' יום קהלה לכל והיו ממתינים רחמי שמים שיצילם מכף מבקשי רעתם והקב\"ה הי' בעזרם והצילם מצרתם נהגו בכל שנה ושנה להתענות ביום זה לתת שבח והודאה על העבר ולהתפלל ולהתחנן על העתיד:", + "ועם היות שיום י\"ד הי' יום קהלה לבני שושן כי לא נחו עד יום ט\"ו בו אפ\"ה אין להתענות בני הכרכים יום י\"ד מפני כך כי אחר רוב העולם אזלינן והוא הי' יום צרה לכל משא\"כ בי\"ד לבני שושן כי מעצמם שאלו הענין: ענין עשיית מגלה ותיקונה כבר מפורש' בדברי פוסקים וצריך האדם להדר עצמו בה כמו שמהדר עצמו בכל מצוה יותר ויותר ממ\"ש בענין חנוכה שזה הענין יש לו תוספת ויתרון עליו שפדאנו אלהינו י\"ו מן המות כי נגזר למות נפשנו וגזר אותו בליעל שלא יזכר שם ישראל עוד מה שלא הי' כן בימי יון אע\"פ שהיו רשעים ושונאים ומפני כך צריך להרחיב דעתו ונפשו בימים האלו ולחשב עצמו שהיום נצול ממות ומדחי ויעשה משפט וצדקה עם העניים ואביונים וישלח מנות ומתנות לאין נכון לו כדי שיהיו הכל שמחים ביום זה ולא זה דואג וזה שמח:", + "ובליל פורים יקח המגילה בידו מתוקנת כראוי ויתפלל תפלת ערבית ואח\"כ יקראו המגילה בקול רנה ותודה לשבח לאדון הכל שעשה עמנו ועם אבותינו נסים ונפלאות ויאמרו ברכה לפניה ג' בליל א' על מקרא מגילה ושעשה נסים ושהחיינו ולאחריהם הרב את ריבנו וכו' אח\"כ יאמרו סדרא דקדוש' ומזמור לולי ה' שהי' לנו ונפטרים לבתיהם לשלום: וימצא בביתו נרות דולקות ושלחן ערוך ומטה מוצעת מפני כבוד היום ויאכל וישתה בשמחה ובטוב לבב וישמח אנשי ביתו וירחיק מהם כל ריב וכל מצה ויודיע להם הנסים והנפלאות שעשה עמנו הש\"י בימים ההם בזמן הזה כי פדה ה' את יעקב אנשים ונשים וטף והשיב לאויבינו שבעתים אל חיקם וראוי לנו להזכיר חסדי ה' תהלות כעל כל אשר גמלנו ה' ורב טוב:", + "וצריך שכלם יתקבצו למקרא מגילה אנשים ונשים וטף שכולם היו באותו הנס ואם לא שמעו כלם בב\"ה מפי ש\"ץ חובה על בעל הבית שיקבץ אותם ויקרא המגילה לפניהם בלשון שיבינו ענין הנס וההצלה ואם קרא להם בלשון הקדש בכתב אשורית יצאו אע\"פ שלא יבינו כי כיון שנתקן בלשון הזה עצמו הרי יצאו ידי חובת התקנה ואפי' לא הבינו אבל לשון אחרת אינו מועיל להוציא אלא א\"כ יבינו בו ומשום פרסום הנס:", + "למחר משכימין בשמחה וטוב לבב ולוקחים בידם מברכת ה' אשר נתן להם כל א' וא' כפי כחו והשגתו והולכין לב\"ה ושם מתקבצים העניים והאומללים ואחר שהוציאו ס\"ת וקראו בו בפ' עמלק הרשע אומרים אשרי ומתחילין הגבאים לגבות בכוסות של כסף בידם גביה אחר גביה לכל הדברים הנצרכים באותה העיר לתת חלק מה לכל א' וא' מהם ביום הזה כדי שישמחו בו הכל גם העניים עצמם מחזרים בבתי כנסיות לשאול מעות פורים גם הקטנים יתומים מתוך צרתם ממתינים ליום כזה שישאלו מ\"פ להשיב את נפשם ולכן צריך כל א' שיתן להם כפי כחו ולא יחזיר אותם ריקם כברכת ה' אשר נתן להם העשיר כעשיר והעני כעני א' המרבה וא' הממעיט ואפי' לגוים הפושטים את ידם ביום זה לשאל מפני שמחת ישראל אין להשיבו אחור אלא אדרבא יתן לו בפנים מאירות וידעו כי ה' אלהינו עמנו בכל קראינו אליו והוא הפודה והגואל ומציל אותנו מכל צרה וצוקה ומפר עצת כל הקמים עלינו כאשר הפיר עצת המן בן המדתא צורר היהודים והשיב גמולו בראשו ומי שאין ידו משגת לתת לכל שואל יתן לנצרכים יותר לדלים ואביונים אין לו אפי' לזה לא ימנע עצמו מפני זה מלכת לב\"ה אלא ילך וישתתף עם אחיו ובין אחרים לא יוכר חסרונו אחר שחבירו נותן או יאמר לחבירו אני אין לי מה ליתן עשה עמי חסד שכל מה שאתה נותן אמור להם שבשבילי אתה נותן גם כן כדי שלא אתבייש כשישאלו ממני וצדקה יחשב לחבירו בעשותו זה זה נהנה וזה אינו חסר אלא אדרבא נהנה ושכרו גדול שמונע ממנו שלא יתלבנו פניו ולא יאמר חסר אני שיאמרו עלי שאני נותן פרוטה לב' בני אדם לא יחוש מזה כי סוף סוף בני אדם יכירו כי אין ידו של חבירו משגת ליתן ומפני בושה הוא מתנצל בזה ואם לא יכירו אין אנו אחראין להם שיכירו והוא יעשה המוטל עליו לעשות ומה יתרון לבעל הלשון. אחר שכבר גבו מה שראוי לגבות ושמחו לב העניים והאביונים יקראו המגילה מתוך שמחה של מצוה ויברכו עליה עמ\"מ ושעשה נסים ויקראו בנועם מלה במלה ואזני כל העם אל מ\"מ ולא יסיחו דעתם לחוץ ממנה כלל ואם ירצה לקרות במגילה שלו יקרא ואין לחוש אבל לא יגביה קולו יותר מדאי שלא יבטלו את אחרים:", + "ובמקום שהנערים משחקים בהכאות שמכים את הנערים אחרים שעושים דרך שחוק והתול ראוי לגעור בהם שאין בהכ\"נ בית ועד אל קלות ראש לעשות בהם דברים של חולין ודברים שאין בהם שיעור ובפרט אם הענין נעשה ע\"י נערים ובחורים פוחזים וריקים אבל ע\"י קטנים אין לחוש להקפיד כ\"כ משום שמחת היום: אחר קריאתה מברכין הרב את ריבנו ויש מקפידים שלא לברך אותה אלא אחר שיגלול המגילה ולמדו ענין זה מס\"ת שאין הקורא מברך עד שיגלול ס\"ת ונ\"ל שאינו דומה ששם הענין הוא שלא יאמרו ברכות כתובות בתורה ויצא מזה חורבה אבל בנ\"ד אין לחוש שיאמרו ואם יאמרו אין חורבה יוצאה אבל אם כבר התחיל לגלול נ\"ל לכ\"ע אין לחוש אבל לא יגלול ויברך שאין כוונתו גמורה בעסקו במלאכתו וכן בכל הברכות כולם אין לעשות שום דבר וענין כשמברך אותם כדי שלא יסיח דעתו מכוונת הברכה כנ\"ל אח\"כ יאמרו ובא לציון לסמוך גאולה לגאולה ויחזירו ס\"ת למקומו ויאמרו מזמור לולי וגו' וקדיש תתקבל:", + "חייב אדם להרבות בסעודה כי כן כתיב ימי משתה ושמחה וחיוב הסעודה הזאת צריכה שתהי' ביום כי עיקר הנס ביום נעשה ונהרגו מה שנהרגו ולכן אם עשאה בלילה לא יצא י\"ח וענין הסעודה הזאת צריכה שתהי' בבשר ויין כי אין שמחה בזולתם ובענין היין אמרו חייב אדם לבסומי בפוריא עד דלא ידע בין ארור המן לברוך מרדכי והדברים לרוב הפוסקים כפשטן ויש מגמגמים בדבר ואומר דזו לאו שמחה איקרי ובודאי בהגיע לענין זה שתה הרבה יותר מדאי ויזיק לו בלי ספק והרמב\"ם ז\"ל כתב עד שירדם ומפרש הענין עד שלא ידע ר\"ל מתוך ששתה מה שאינו רגיל ושינה קופצת עליו ומתנמנם ומתוך שנתו אינו יודע לכוין בין ארור המן לברוך מרדכי אלא שקשה לפירושו למה נקט אלו המלות יותר מאחרות לענין הנמנום הכל שוה ועל זה אחרים פי' שהענין הוא לענין חשבון השמות לידע מה הפרש יש בין זה לזה כי המספר עולה שוה ארו\"ר המ\"ן תק\"ב וכן ברוך מרדכי תק\"ב וכשישאלו לו מה הפרש והוא יבקש ולא ימצא והוא נחפז בזה ונטרד הרי עשה היין בו פועל אבל סוף סוף הלשון קשה דלא ידע בין זה לזה והרי יודע. אלא האמת הוא כפשוטו שצריך ששכלו יתבלבל כ\"כ עד דלא ידע לכוין אם יאמרו ברוך לארור שיאמר אינו ברוך אלא ארור וכן בהפך בשכנגדו: ומפני מה חייבו בזה אמר שהוא ענין כבד וקשה שמעתי פעם שאחר שהמן הרשע בקש להשמיד להרוג ולאבד ולשפוך דם היהודים נעשה ענין קרוב לזה מתוך שמחה עד שנשאר כמתים מושכבים ארצה ומצד אחר הוא חשב לשפוך דם ואנו נוסיף דם על דמינו ע\"כ:", + "ויתעכב על שולחנו לאכול ולשתות יותר ממה שרגיל ויקבץ כל אנשי ביתו וחביריו על שלחן א' כדרך המסיבה שמתאספים הרבה לעשות סעודה ומתוך כך מתרבה שמחה אבל כשהאד' יושב יחידי וגלמוד א\"א לשמוח כראוי:", + "ונהגו להתפלל מבעוד יום בזמן מנחה גדולה כדי שיהיה לו זמן לאכול ולשתות עד הלילה ויוכל ללכת לב\"ה להתפלל תפלת ערבית עם ק\"ש ולא יתעכב בסעודה עד חצי הלילה כדי שלא יאחר ק\"ש ותפלה כי לא תקנו דבר כדי לקלקל ח\"ו אלא יעשה באופן שזה וזה יתקיים בידו וחפץ ה' בידו יצלח:", + "נשלם ספר סדר היום תהלה לאל נורא ואיום" + ], + "Exposition on Avot": [ + "הוא היה אומר בן חמש שנים למקרא בן עשר למשנה בן שלשה עשר למצות בן חמשה עשר לגמרא בן שמונה עשר לחופה בן עשרים לרדוף בן שלשים לכח בן ארבעים לבינה בן חמשים לעצה בן ששים לזקנה בן שבעים לשיבה בן שמונים לגבורה בן תשעים לשוח בן מאה כאלו מת ועבר ובטל מן העולם ע\"כ.", + "ולהיות המשנה הזאת מדברת בענין סדר האדם מתחלתו ועד סופו ראיתי לבאר אותה לכונן החבור הזה אשר היא כוללת עניינים רבים כפי האיכות כי לא לחנם השמיענו התנא ענין הסדר הזה אלא ללמד ממנה עניינים אחרים ונתחיל בביאורה בע\"ה: בן ה' שנים למקרא מה שהתחיל התנא בענין הקריאה של התינוק מה' שנים ואילך אפשר לומר כי דבר בהוה שכן דרכן של רוב תינוקות שאינן יודעים לדבר כראוי עד הזמן הזה בפרט לענין קריאת פסוק ולזה אין מוליכין אותו לבית הספר קודם הזמן הזה כי הוא דבר לבטלה ואין לצער לנער במקום שאין לו תועלת כ\"כ: עוד אפשר דמקרא ר\"ל פסוק אחר שיתחיל לקרות אבל קודם הזמן הזה יעסוק בידיעת האותיות והנקודות וקריאתן ולפי זה הטעם מוליכין התינוק לבית הספר אפילו כבן ב' או ג' שנים כדי ללמדו האותיות והנקודות וכל מה שישיג וכן נוהגין: אבל יש מי שמדקדק שאין מוליך אותו כל זמן שלא הגיע לג' שנים ואפילו ברביעית אינו חושש עד שיגיע לשנה הה' וראייתם מפירות האילן שכתוב בהם ג' שנים יהיה לכם ערלים שעדיין הם ברשותו של סמא\"ל ואין ליהנות מהם ובד' צריך הלולים ובה' תאכל את פריו הה\"נ לענין הולד כל זמן ג' שנים אין לנו שיעסוק בחפצי שמים כלל מפני שהוא תחת שעבודו של סמא\"ל ואפילו מעט מזער אבל בה' ראוי לעסק וספינא לי' כתורא ולפי דרכו נקט התנא ה' שנים דווקא אבל לא ראיתי ממש דבריו וראיותיו מפירות האילן אינה ראיה כי פרי האילן לא נראה אלא לצורך הגוף ולהנאתו והוא מחלקו של סמא\"ל ולכן ראוי לתת לו חלק מה לבדו ולא נעבור בגבולו אבל פרי האדם לא נברא אלא להשלים נפש א' ולעבוד עבודה שלמה כל ימי חייו ויתפאר ליוצר בראשית והלואי היה אפשר שיוכל לעבוד מיום שנולד אלא שהולך וגדל גדולתו מעט מעט כמ\"ש אך בצלם יתהלך איש:", + "ובאלו הה' שנים אין לצער לתינוק בשום דרך כי אין לו שכל כלל וכל מה שיקח מצדו ומתבונתו יקח אבל אין להכותו כלל על שום דבר וענין והמכה בו חוטא. גדולה מזו ארז\"ל קטן אוכל נבלות אין ב\"ד מצוויין להפרישו ואע\"פ שעושה מעשה איסור כ\"ש לתינוק ובמקום שאינו עושה מעשה אדרבה צריך לחנכו בכל ענין וכל מה שישאל יפיק לו רצונו הן מאכל הן משתה הן בכל דבר כדי שלא יבא לידי חולי שעיקר הבנין הוא היסוד ולכן צריך שאלו השנים הראשונים צריך לנהוג גופו בכל עידונין להברותו ולחזקו בכל מיני חזוקין אמרו עליו על רבי חנינא ע\"ה שהיה בן פ\"ה שנה והיה נוטל מנעליו וחולצן בעומדו על רגל א' והיה אומר חמין ושמן שסכתני אמי בילדותי הם שעמדו לי בעת זקנותי וכיוצא באלו צריך לנהוג בו בעניינים אחרים ודברים של טעם הם וצריך כל אדם לעמוד עליהם וללמדם לאנשי ביתו:", + "בן י' שנים למשנה. אחר שעסק ה' שנים במקרא די לו בזה כי מקרא מדה ואינה מדה ואין ענין למדת' עכשיו כ\"א למלאות בטנו של קטן מכל העניינים והספורים שיש בכל המקרא בין בתורה בין בנביאים בין בכתובים ולידע יסוד הקריאה עצמה בדקדוק יפה שלא יצטרך לחזור עליה לכתחלה אבל ענין הפי' אין זמנו עתה כי בזמן קריאת הגמרא שיש לו זמן רב יעסוק להבין פירושי המקרא וטעם כל ענין וענין. ולא נתנו זמן יותר מה' שנים משום שמי שאינו רואה סימן ברכה בלמודו בזמן ה' שנים שוב לא יראה לעולם ולמדו זה מן הלוים שנא' בהם זאת אשר ללוים מבן כ\"ה שנה יבא לצבא כו' ובמקום אחר הוא אומר מבן ל' שנה ומעלה ועד בן נ' כל בא לצבא הא כיצד מבן כ\"ה יבא ללמוד הלכות המיוחדים אליו לידע ענייני הנהגותיו איך יתנהג בעבודת המקדש ושמירותיו ובן ל' יעבוד בפועל עם אחיו ונתנו לו זמן ה' שנים לידע וללמד שאם אינו רואה הצלחה בהם שוב לא יראה וכן הענין בכל הלמודים קטנים וגדולים. אחר שהשלים י' שנים ונכנס בשנת י\"א יש לו לעסוק במשנה ולאביו להשתדל עמו על כך והענין הוא כי גירסא דינקותא היא מתקיימת וגם כי יזקין לא יסור ממנה ומש\"ה לא הטריחו לו לעסוק בענין ההבנה והעיון כל זמן שהוא קטן ששכלו עדיין לא נתיישב ויאמר על טמא טהור ועל טהור טמא אבל הטריחוהו לעסוק במקרא ובמשנה גרסא לבד שתתקיים לו לעת הצורך ואין חוששין מן ההבנה דלגרוס איניש והדר ליסבר ונתנו לו זמן ה' שנים משום דקים להו דבזמן ה' שנים אלו יוכל לגרוס אותה גירסא נאה ויפה ע\"פ עד שלא יצטרך אחרי זאת כי אם לעבור אותה מזמן לזמן וכן אנו רואים בעינינו דאם יעמוד הנער בזה השיעור עוסק בהם כראוי יעלה בידו בלי ספק אם לא יעשה מלאכה אחרת עמה ונתנו לו זמן ה' שנים עד ט\"ו דבזמן הזה יוכל להשיג ש\"ס משנה ה' סדרים הפסוקים סדר לשנה והאחר לח' חדשים ודי לו בזה:", + "ואע\"פ שבתוך הזמן הזה יש לו פרק אחר והוא בן י\"ג למצות לא מפני זה מתבטל הא' אבל עליו לעסוק בענין המשנה עד ט\"ו אלא שיש לו טורח יותר ויותר מבן י\"ג שהוא צריך לקיים מצות הבאות לידו חיוב גמור מן התורה ואינו יכול להפטר מהם אבל עכ\"ז נתעלה שכלו יותר ויותר ממה שהיה קודם י\"ג שיצה\"ט שורה עליו ומדריכו ומיישרו ומורה לו הדרך הטובה אשר ילך בה כארז\"ל על פסוק טוב ילד מסכן וחכם וגו'. ילד מסכן זה יצה\"ט ונקרא ילד בערך היצה\"ר אשר מלך עליו מעודו מעת אשר יצא מבטן אמו כמ\"ש לפתח חטאת רובץ וכל אלו הי\"ג שנים היה לבד מולך בו כרצונו אל כל אשר יפנה ירשיע ויצה\"ט בא אליו מקרוב והוא נקרא מסכן שאין לו יועצים ושושבינין כמו ליצה\"ר שכל רמ\"ח אברים שיש בגופו של אדם כולם סרים אל משמעתו וחפצים לעשות רצונו מה שאין כן ליצה\"ט שאין לו אלא חכמתו והוא אשר מילט את העיר בו והוא נקרא רוח שהוא מושב ומשכן לנשמה כשתבא לשרות בתוכו אבל בלא רוח א\"א שתשרה ואמרו חכמי האמת כי נפש באה לאדם ביום אשר זכה להמול בשר ערלתו ובשם ישראל יכנה ואחר שמגיע לי\"ג שנה ויום א' זוכה לרוח הוא היצ\"ט שאמרנו ועם היות שנפש ג\"כ מכח הטובה היא כי היא מושב ומשכן לרוח וזה בלא זה אינם יכולים להיות ושניהם כא' טובים אפ\"ה אינו יצ\"ט בשלמות שהיא בטלה במיעוט לגבי יצה\"ר השולט עליו מבטן אמו מעת שיצא לאויר העולם ובסבתו שוכח כל מה שראה וידע אבל בבא לשכון עליה הרוה\"ק ממדריגה הזה יכולין בין שניהם להטותו מדרך הרעה לדרך הטובה הבחירה בידו ובידו לבחור בטוב ולמאוס ברע ואם לא יעשה בר עונשין הוא ולכן עונשין אותו מי\"ג שנה ולמעלה אחר שזכה לנפש ורוח והצליח בהם זכה לנשמה והוא מבן כ' ומעלה ואחר שיש לו נשמה מוחזק הוא שלא יחטא ואם יחטא עונשו מרובה ועונשין אותו בין מלמעלה בין מלמטה והמשכיל יבין. ונחזור לענינינו שעכ\"ז לא יתבטל מעסק המוטל עליו והוא המשנה עד היותו בן ט\"ו:", + "בן ט\"ו למקרא. ענין הגמרא להבין ולהורות האיסור וההיתר ולידע פירושי המשנה והמקרא ולדון במדות שהתורה נדרשת בהם ולשמש ת\"ח וכמ\"ש שמושה יותר מלמודה וענין למוד על הגירסא שאמרנו והשמוש על הסברא ואם אין הסברא מה מועיל לו הגירסא גמרא גמור זמירת' תהא העיקר הוא השמוש והוא הוא הנקרא גמרא ובהיות האדם בן ט\"ו שנה הרי נתיישב שכלו לקבל כל מה שאמרו לו ואם מסבירים לי' יסבר וראוי לעסוק מכאן ולהלאה בגמרא וגמ' אין לה שיעור כי הוא ים הגדול וענפיו מרובים ושרשיו מתפשטין לאין תכלית והכל לפי מה שהוא אדם וכפי כח שכלו והשגתו ימצא בו לעסוק ויוציא פרי ועיקר הגמ' צריך רב ורבן שיסביר סברות נכונות ואמתיות עד שהוא מעצמו יבין דבר מתוך דבר וידע להורות בין קדש לחול ובין טמא לטהור. ואח\"כ יסמוך על עצמו על כל דבר חכמה ודעת ובלבד שלא ישכח מפיו שיעסוק בו יומם ולילה וכולי האי ואולי ולא כאלו הבוטחים בעצמם אחר שעלו למדריגה שקורים להם חכמים אינם חוששים שוב לעסוק בעיונים ולשקוד על למודם וסומכים על דעתם שהיה להם כבר והם לא ידעו כי ביום א' שאינו חוזר והחזיק במה שבידו שוכח מה שהיה בידו מב' ימים כמ\"ש אם יום תעזבני יומים אעזבך ועל ב' ד' משל לב' חברים שהלכו בחברה א' ימים רבים באהבה וחבה לימים נתקוטט א' עם חבירו ורצה להפרש מעליו ולבקש לו חבר אחר וחבירו כשומעו שלא היה רצונו עמו גם הוא נתרצה ללכת לו לדרכו לבקש לו חבר כנפשו נאמן רוח ואהוב ונפרדו זה מזה זה הלך לדרך מזרח וזה למערב אחר כמה ימים חזר בו אותו החבר שנתקוטט עם חבירו ונפרש ממנו והניחו ואמר אוי לי מה עשיתי שהנחתי חבירי הנאמן אשר הלכתי עמו כמה ימים ולא ראיתי ממנו שום דבר רע ועל לא דבר הנחתיו ונפרדתי ממנו לא יפה עשיתי הנני חוזר אליו לבקש אהבתו וכך עשה עכ\"פ צריך הוא לחזור כל מה שהוא הלך מאותו מקום שהניחו עד המקום שחזר בו עכשיו והוא מהלך דרכו שהלך בו זאת ועוד צריך לילך כל הדרך שהלך חבירו בעיר שהוא חוזר אליו והוא נוסף עליו כפלים אלא שרחמי שמים הם שאחר שבא ליטהר מסייעין אותו ואין לו לטרוח יותר על אותם הימים ועז\"א בנמשל אם יום תעזבני יומים אעזבך ומ\"ש יומים אעזבך והרי אינו עוזב אלא יום א' כנגדו ובין שניהם הם ב' אפ\"ה ראוי ליחד העזיבה אל התורה מהב' ימים כי מחמת עזיבת התורה שוכח זה וזה שאין הדמיון בשלמות לב' בני אדם הכלל העולה שצריך האדם להיות שוקד על דלתי התורה והמצוות בבתי כנסיות ובבתי מדרשות בימים ובלילות ולהוסיף מחול על הקדש ובזה הנערה באה תורה צוה לנו משה מורשה מאורסה באה אל המלך ממ\"ה יצליח את האיש הזה בלימודו ובתורתו ויתגלה אליו עיני התורה סתריה וסדריה ונשא ענף ועשה פרי להיות לגפן אדרת אבל כל זמן שלא יעסוק בדרך הזה עם היותו חכם ומבין יצלל במים אדירים לבקש אבידתו והלואי שייגע כראוי וימצא את אשר יבקש כי ארוכה מארץ מדה ורחבה מני ים וענין הגמ' לא שם לו התנא גבול מפני שאין לו שיעור על הדרך שזכרנו. ובהיות הבחור בן ט\"ו שנה ונכנס בתוך י\"ו הדם מתגבר עליו תאוות היצה\"ר וחמדותיו לכן צריך להחלישו בהיותו עוסק בתורה הנקרא תושיה ולהיות יושב באהלי שקוד החכמים וללכת מחיל אל חיל ובכן אם אבן הוא נימוח ואם ברזל הוא מתפוצץ כי בכח עסקו בעיון השכלי מתבטל כח עיון החומרי כי הוא גדול ורב ממנו למי שיש לו עינים לראות ולב להבין ועכ\"ז לא נמנע התנא מלהזכיר שיניח עסק התורה וישא אשה משום דאין אפוטרופוס לעריות יצה\"ר והוא אויב ואורב להפילו במקום שלא יוכל לקום במחשבות רעות בהרהורים קשים ואמרו עין רואה לב חומד כלי המעשה גומרים ונמצא מאבד עצמו לדעת ומחריב עולמות לכן הזכיר לנו התנא:", + "בן י\"ח לחופה. אם מן טעם זה אם משום לא תהו בראה לשבת יצרה ושניהם כא' טובים ואינו דומה תורה מאדם שלם לתורה מאדם פגום כמו שאמרנו כל השרוי בלא אשה וכו' ועכ\"ז לא שמו עליו העול מקודם כדי שיהיה עוסק לפחות ג' שנים בגמרא פנוי בלא אשה בלא עסק בלא טרדה ויועיל לו הרבה על היסוד שיש לו בנוי ממקרא ומשנה ועוד שהתלהבות יצה\"ר אינו כ\"כ ואפשר להנצל ממנו בנקל אם אין לו חברים רעים ממי ילמוד בהגיעו לח\"י מוטל על אביו בחיוב גמור לבקש לו אשה להכניסו לחופה והזכיר התנא ענין חופה משום שענין חופה הוא היחוד שבין איש ואשתו ורמז בזה כי אין כוונת הענין הזה כ\"כ משום פריה ורביה כי עדיין לא הגיע לפרק כ' שמוטל עליו הענין בחיוב כמ\"ש פתח רוחו וכו' אבל עקר הענין להצילו מן החטא ולא יחמוד בלבבו נשים נכריות האסורות עליו וכדי למלאות תאוותו ויהיה לו פת בסלו צריך ליחד לו אשה ובזה ינצל מן החטא. מפני מה המצוה הזאת מוטלת על האב לעשות משום שעיקר המצוה של פריה ורביה היא כדי להשאיר אחריו ברכה ויהיה קיום המין ודור הולך ודור בא והארץ לעולם עומדת ונעשה שותף להקב\"ה במעשה בראשית וכל זמן שהבן והבת עצים יבשים לא יעשו פרי לא יועיל כלום בתקנתו אבל יעשה הוא הבא מידו להשיא אשה לבן ואיש לבת וה' ימלא חסרונם ויתן להם פרים בעתם נגמרה הבריאה בשלמות לכך צריך האדם להשתדל במצוה הזאת בכל יכולתו ובהגיע בנו לפרק י\"ח שנה שלמים יבקש לו מנוח אשר ייטב לו ואם צריך למעות או לתכשיטין יבקש לו אפילו ברחוקים אמר הכתוב די מחסורו אשר יחסר לו ואחז\"ל זו אשה כל שכן בבניו היוצאים מחלציו והוא מחוייב במצוה עצמה כאשר ביארנו שצריך השתדלות נמרץ לגמור כל הצריך עד שיצא משפט הנער לאור וכן בבנותיו מן הטעם עצמו אחר שהגיעו לפרקן והוא מי\"ג שנה ולמעלה שצריך לבקש לו דבר הראוי והגון לפי כבודו וצריך לבקש להן נדוניא עד שיקפצו עליהן אנשים מהוגנים וכן אמרו בדברי קבלה ואת בנותיכם תנו לאנשים וכי כיצד יתן אותם על כרחם אלא שיתנו להם כ\"כ עד שיתרצו ויקבלו אותן ואע\"פ שאחז\"ל עישור נכסי לפרנסת הבת היינו אחר מיתת האב שלא להוציא מן הבנים די להם בעישור נכסי אבל בחיי האב ראוי לו ומוטל עליו להשיאם לכבודו ואפילו ע\"י רבוי ממון גם מוטל עליו ללמדו אומנות כדי שיעסוק בו להתפרנס ולראות חיים עם אשה אשר אהב והוא מן הטעם אשר אמרנו כי מה תועלת להשיאו אשה אם אינו יכול להתקיים בה מחוסר כל טוב ממנו הנפל ואדרבא אסור לזווגן ולחברם וכן אמר שלמה בחכמתו והכן בחוץ מלאכתך וגו' אחר ובנית ביתך וארז\"ל יפה תורה עם מלאכה כי יגיעת שניהם משכחת עון מטעם זה אע\"פ שיש לו ממון הרבה לתת לבנו לא ימנע מפני זה מללמדו אומנות כי הבטלה מביאה לידי שעמום אא\"כ הוא דבק בתורה וחשקה נפשו בה כי אז אסור לו לעסוק בשום מלאכה זולתה כיון שיש לו במה להתפרנס ולא יצטרך לבריות אחר שנשא אשה ועדיין הוא עוסק בתורה משום שאין לו טרדא וטרחא. ובהגיע לפרק כ' שנה שכבר מתחילין הבנים לצאת לאויר העולם וצריכין מזון ופרנסה והם תחת צל כנפיו לחסות עליהם צריך לבקש ולחפש ככלב וכזאב אחר פרנסתם וז\"ש התנא בן כ' לרדוף היינו רדיפת המזונות לפרנס בני ביתו בכבוד ולא בביזוי ויבקש לו העסק היותר נקל מלאבד זמן ולהרויח מה יספיק בצמצום ויסתפק במותר לו ויתרחק מן המותרות ומן התאוות הגשמיות כי הם המורידות את האדם לבאר שחת ונוטלות חייו מן העה\"ז ומן הבא אמר שלמה בחכמתו ושמת סכין בלועיך אם בעל נפש אתה וכן כשהוא בעל מלאכה ומרויח מזונותיו במעשה ידיו לא יהיה נבהל להון לקבץ על יד ויהיה מה שיהיה ולא ידקדק היטב במה שהוא עושה אם טוב ואם רע כי אם הכוונה להרבות מלאכה ליטול עליה שכר הרבה ח\"ו זהו דרך הגזלנים והחמסנים שאומרים שלי שלי ושלך שלי ואין רודפים כי אם אחרי הבצע וכל מגמתם למלאת בטנם ובטן רשעים תחסר אבל זרע ישראל הכשרים אינם חפצים ליהנות במה שאינו שלהם ואם עוסקים במלאכתם עוסקים לש\"ש ובטהרת הלב שלא להונות לחבירם ואדרבה הם מוותרים משלהם להם שלא לבא לידי גזל ולא לידי חמס וכן הדין עצמו כשאחרים עוסקים במלאכת שלהם מי שהוא נבהל להון עושה תחבולות ומרמות ומשנה את משכורתם י' מונים כדי לעכב את שלהם בידו ועושק שכר שכיר ובא לידי גזל ולידי חמס ואינו מוציא את שלו מידו אלא אחר עמל וטורח הולך ובא ק' פעמים אבל מי שהוא בר לבב אוהב את הבריות ומקרבן נותן להם שכרם משלם ואינו מעכבו בידו כלל אלא ביומו תתן שכרו ואינו מדקדק אחריהם במלאכה ומוותר להם ומוחל להם מחילה גמורה כי אליו הוא נושא את נפשו והוה לי' כמזמין לו צדקה לפרנס עצמו ובני ביתו בנקיות לאכול מיגיע כפיו ומפייס אותם במיני פיוסים אם עושים יותר מן הראוי לעשות או שלא נסו באלה ועושים מפני הבושה וכדי שלא יצטרכו לבריות לאנשים האומללים כאלה צריך לדבר על לבם דברי פיוס וניחום כדי לחזק שברון רוחם וחולשת כחם והמעות שנותן להם יתן בסבר פנים יפות ויצטער עמהם על השגת ידם מקוצר מזונותם כמו שכתוב ותפק לרעב נפשך כלו' נפשי ולבי הייתי רוצה להוציא מגופי אם היה אפשר כדי להפיק שאלתך ולמלאת חפצך אבל המקום ירחם עלי ועליך ועל כל עמו ישראל ובדברים האלה משיב את רוחו אליו ומקבל היסורים בסבר פנים יפות ונמצא זה עושה גמ\"ח בגופו ובממונו ונמצא מקיים להחיות רוח שפלים ולהחיות לב נדכאים ונמצא שותף להקב\"ה בזה ואשריו ואשרי חלקו:", + "בן שלשים לכח. ענין הודעת התנא לנו שבן ל' לכח מה שאנו רואים בעינינו לא דבר רק הוא אלא בא להודיענו מה שהודיענו שהע\"ה כל אשר תמצא ידך לעשות בכחך עשה כי האדם שמוצא את עצמו בריא ובעל כח שיכול להשתדל בתורה ובמצות עבודה שלימה כראוי להם ישתדל ויעשה ועיקר כחו של אדם בעלוי טבעו הוא בן ל' שנה ואז כל כחו עמו ובעל שכל ראוי להכיר ולידע כי לא בא אל העה\"ז לאכול ולשתות לכנוס ממון ולאסוף חיל חלילה כי אין זה שלימות לאדם אדרבא גריעות גדול ואין לבן דעת לרדוף אחרי זה כי הוא מעשה בורים ופתיים שחושבים שהעולם כמנהגו נוהג ואין מעלתו ויתרונו אלא הדברים האלו וכיוצא ועיקר שלימות האדם הוא היותו עשיר ובן חיל שהכל מכבדים אותו ומתהנה מן העולם מכל הבא בידו לבנות בתים ולנטוע נטיעות ואילנות ופרדסים לשמוח בהן ולהיות לו עבדים ושפחות לעבוד ולשרת אותו וצאן ובקר לרוב ואח\"כ בפטירתו מן העולם כבר נשלם חוקו ומניח הכל ביד בניו ומצוה להם שיהיו בני חיל כאשר הוא היה זריז וזהיר לכנוס הממון ולא לאבד ועשה כך וכך ואכל עולמו בחייו ובפרט אם שבע ימים בענין זה הרי זה עלה בדעתו שהוא מהמאושרים שבעולם והולך שמח וטוב לב בצאתו מן העה\"ז והוא העני והפתי והסכל אינו יודע את אשר יבא אחריו ואינו מביט באחרית הימים והחשבון אשר הוא עתיד ליתן לפני ממ\"ה י\"ו וכשירצה לתקן לא יעלה בידו וזש\"ה כי אין מעשה וחשבון ודעת בשאול אשר אתה הולך שמה אם יש לך לעשות בכחך בעה\"ז ובידך לעשות כל אשר נמצא אך ראוי לך להניח כל אלו ההבלים ודמיונות העולים בלב הסכלים שאין בהם ממש מצד שכלם המועט וקוצר דעתם והיצה\"ר שמתלבש בהם להשיאם עצה לטרדם מן העה\"ב אין ראוי לבן דעת ולבעל נפש לעלות אותה בדעתו חלילה חלילה. אב\"א קרא אב\"א סברא אב\"א קרא קבלת התורה התמימה אשר פתי מחכימת ומורה חטאים בדרך והיא נותנת עצה לאדם איך יתנהג להשיג רצון השי\"ת ולזכות לחיי עולם שכולו טוב וכולו ארוך כמ\"ש על ענין שלוח הקן וכבוד אב ואם ובודאי שיש לנו להאמין בו ולידע שיש עולם אחר גדול במאד מאד במעלה גדולה ויתרון גדול ע\"ז ולא נברא זה אלא למעשה לעסוק בתורה ולקיום המצוה והאחר הוא עולם הגמול ודימו אותו חז\"ל ליום השבת משום שכולו מנוחה ואין שם מעשה כלל ומי שטרח בע\"ש יאכל בשבת אבל אם לא טרח א\"א עוד לטרוח וע\"כ ימות ברעב ואע\"פ שאין הדמיון בפועל בשוה אפ\"ה דומה לו בצד מה לענין המנוחה והענג למי שמשמר עצמו וראוי לנו להאמין בזה אמונה שלמה וחזקה להאמין בתורה ובמי שנתנה ולא דבר רק הוא אלא מקוצר דעתנו. אב\"א סברא איך יעלה על לב אדם טפש או סכל ואצ\"ל בן דעת שאלו הדברים מועילין לאדם ויש להם שלמות מה שיבטח אדם עליהם וירדוף אחריהם ויניח התורה והמצוה והאמת והיושר שהרי אנו רואים בעינינו שאלו הדברים אין להם שום קיום והעמדה כלל ועיקר אדרבא גריעות והפסד גדול בכל ענין וענין והם המקרבים את האדם אל המות ובשבילם נטרד מן העולם כיצד אדם הרודף אחר העושר הולך בימים ובמדברות ומשים נפשו בכפו לרדוף אחריהם ביום ובלילה בחשק גדול עד שמרוב חשקו מאבד עצמו לדעת שנטבע בים והולך לחרפות הוא וממונו ואפילו בניו ובני ביתו לא זכו בו ולא בממונו או קופצים עליו לסטים שודדים בין בים בין ביבשה ומניחים אותו ערום ועריה והורגים אותו או לוקחים אותו לעבד עולם שצריך רחמי שמים לצאת מידם אחר עמל וטורח אבל לא ראינו מי שעסק בתורה ובמצות כ\"כ עסק גדול שבא לו המות בשבילו חלילה אלא אדרבא אהוב ונחמד בעיני הכל והכל חפצים לעשות רצונו בין גוים בין לאומים הכל אוהבים אותו מחמת תכונתו ותבונתו ויושר לבבו מטוב מעשיו הרי שהועיל לו הדרך הזה לעינינו בעה\"ז ואם לענין העה\"ב השכל נותן שכשם שירדוף אחר העושר והכבוד שלא יתנו לו שכר על זה מה בצע להש\"י ברודפו אחר הבצע והחמדה למלאת בטנו ולהפיק חפצו מה תועלת לקיום העולם בו עכ\"פ אפי' לפי דעת הסכל צריך קיום כלל ואחר שאין תועלת לכללות במעשיו גם לא מצא חן בעיני הש\"י בעסקו בחפציו ומניח חפצי שמים שהם העסק בנסתרות ובדברים שהם למעלה מן השמש למה יתן לו שכר וחלק ונחלה עם העומדים לפניו אדרבא יתן לו עונש גדול כפי השכל שהיה לו לעסוק בחפצי שמים ולא עסק ויטרד מלפניו ולא יזכה לחזות בנועם ה' הרי שהשכל נותן שאין לו חלק לעה\"ב אדרבה יש לו עונש וא\"כ כיצד יעלה בלב הסכל הבער לעשות מן העיקר טפל ומן הטפל עיקר וא\"כ ענין התנא לומר בן ל' לכח הכוונה שישתדל האדם בכל כחו בהגיעו בזמן כזה לעסק התורה והמצות ולהתענות לפני אלהיו יקבל תשובתו ותחנתו וכן אמרו בס' קינות טוב לגבר כי ישא עול בנעוריו ופסוק אחר אומר אשרי איש ירא את ה' בעודו איש וכן אמר שהע\"ה וזכור את בוראך בימי בחורותיך כי החסד שעושה האדם בהיותו בכחו ועצמותו ורתיחת דמו בזמן שיצה\"ר מפתה אותו לרדוף אחר תאוותיו וחמדותיו ומניח הכל ללכת לעבוד את אלהיו בכל לב ובכל נפש ודאי שכרו גדול במאד מאד ומעלין עליו כאלו הקריב חלבו ודמו לפני בורא עולם להיות לו לחלק ונחלה ולעולם לא ימוט לזכר עולם יהיה צדיק כי זכותו ותמימותו תעמוד לו כי יתקיים בצדקתו גם בדרכיו הטובים לא יסורו ממנו וכמ\"ש שהע\"ה חנוך לנער ע\"פ דרכו גם כי יזקין ממנה לא יסור הוא מהם והם לא יסורו ממנו ומפני זה הענין צריך האדם לפקוח עינים על בנו או תלמידו לעמוד עליו בכל עת ובכל רגע להדריכו בדרך ישר וללמדו פעם אחר פעם עד שיתחזק בכל דבר וענין ויהיה מורגל בו ויקבע בו לטבע כמ\"ש ההרגל נעשה טבע שני והוא ענין גדול שצריך האדם בעל נפש להיות זריז בו כי הבנין הולך אחר היסוד ואם היסוד רעוע במהרה הוא נופל ומה יותר טובה יש לאדם בעוה\"ז ובעוה\"ב כי אם להיות השגחתו על בנו לטוב שיצא משפטו לאור להצליח בעוה\"ז להיותו עבד ליוצרו אשר הוציאו לאויר העולם ללכת בחקותיו ובתורתו ואשריו ואשרי יולדתו אם זוכה להניח ברכה אחריו בן הגון וראוי מוכתר בכתר תורה ושם טוב והרי המוח שלו הם חיים גמורים אשר לא יבוש כי ידברו אויבים בשער וע\"כ ישתדל האדם הרבה מאד בענין זה וכדי לזכות בבנו יזכה תחלה בבן חבירו הבא לידו ליסרו כשרואה אותו עושה דבר שאינו הגון וישתדל ללמדו דרך האמת ולא יאמר בלבו מה לי ולצער הזה כי מצווין אנו וערבים זה לזה ומאי דסני לך לחברך לא תעביד וכן הזהירנו ית' ויתעלה ואהבת לרעך כמוך ואמרו על זה כי הוא כלל גדול בתורה משום שזה הענין מורה יחוד כללות האומה קדושה שכלם נאחזים זה בזה וקשורים בחבל אהבה עזה זה עם זה והרי כלם נחשבים לנפש אחד כמ\"ש כל הנפש הבאה וגו' משא\"כ במכחישי ה' אשר אין להם קשר ויחוד והרי הם נחשבים כל אחד לבדו כמש\"ה ואת נפשות ביתו שכל א' יש לו נפש בפני עצמו לא כאלה חלק יעקב אשר הם נאחזים ביוצר הכל שהוא יחוד גמור וכביכול נאמר בהם כמו שנאמר עם אחד ואלוה א' והם נחשבים כגוף א' ממש יש בהם ראש ויש בהם עינים ידים זרועות ורגלים הכל לפי הערך וכפי שנרשמו בגופו של אדם הא' כי כלם מכחו באו וכמו כשמכין האדם באצבעו הקטן כל הגוף חושש באותה מכה שסוף סוף הוא ממנו אע\"פ שהוא הסוף ומקום הבזוי יותר ואינו נערך כי זנב אריה אריה נקרא כן צריך כל אשר בשם ישראל יכנה כשרואה את חבירו הולך בדרך לא טוב או שלקח לעצמו עצה שאינה הוגנת לו ראוי לו להחזירו למוטב ולהדריכו בדרך לא יכשל בה וכן אם רואה איש רע ובליעל מכה בו או עושק בו. ראוי להצילו מעשקו ולשום כל מאמצי כחו להושיע לו מצרתו הן בגופו הן בממונו ואע\"פ שיהיה לו צער בכך או יגיע לו הזיק זהו עיקר המצוה והאהבה ואיש אשר אלה לו רוחו ודאי מזרע אברהם הגומל חסדים והרחמן ונראה מתוך כך שהוא קרוב אליו מגואליו אבל מי שרואה את חבירו באיזה צער או צרה ומניחו והולך ואומר שלום עליך נפשי מראה בעצמו שאין לו יחוס וקורבה בזרע של אברהם אחר שאינו מצטער עליו ואינו נכוה בגחלתו וזהו עיקר הכח שיש לו לאדם להתחזק כגבור לדברים אלו וכיוצא באלו ואין לכח זה זמן מוגבל כל ימות האדם כלם שוים לטובה:", + "בן ארבעים לבינה. להיות שנות האדם על הסתם שבעים שנה כמש\"ה ימי שנותינו בהם שבעים שנה וכשהוא בן מ' הרי עבר על חצי ימיו והנו חוזר לאחריו מעט ולא הרבה ואם נאמר שהם שמונים אם יתגבר בשנת המ' הרי הוא באמצעות ימיו ועומד אצל הנטיה להעריב שמשו ואז כחות הגוף וחמדותיו ותאוותיו מתחלשים וכחות הנפש והשכל מתעוררי' לבקש את אשר ינוח להם מתגברי' אלו על אלו כי כשזה קם זה נופל החומר נופל והשכל קם ואז הוא זמן להשכל והבינה להבין כל הענינים על מה שהם ולהבין האדם את אשר החריב והודעת התנא הורה לנו זהו לעורר האדם את לבו אם לא נתעורר עד עכשיו לפחות יעורר אותו בזמנו וישכיל ויאמר מה ענין ביאתי אל העה\"ז הביאתי לאכול ולשתות ולרדוף אחר תאוות הגוף וחמדותיו לא זו הדרך ולא זו העיר יש לי עינים לראות ואינו רואה אזנים לשמוע ואיני שומע עד מתי יהיה לי זה היצה\"ר למוקש ומתי אעשה גם אנכי לביתי הלא יש לי לדעת את אחריתי והעוה\"ז הוה ונפסד ואם אני היום מרומם ונשא למחר יתנני למשיסה ואני עתיד ליתן דין וחשבון על כל מפעל ומעשה ידי ואין עוזר לי ואין סומך בלתי אני לבדי אהיה עוזר לי וראוי לי לתקן את דרכי ולחקור את מהלכי ולשוב לקוני ואשתמרה מעוני ואולי יראה ה' בעניי ולא אשוב עוד לכסלה להיות רודף על נקלה אל ההבל ואל הבהלה אבל אתקן מעוותי לעבוד את יוצרי אשר עשני והכינני ועד כה עזרני ומכמה צרות רעות ורבות הצילני וכל טוב גמלני וגם אני לא אשכח ואגמור רצונו וחפצו לעבוד עבודתו בלב שלם ולעסוק בתורתו וכל דרכי וחפצי וצרכי יהיו לנגדי עראי ותורתו וחפצי שמים אשים אותם לנגדי תמיד להשתדל בהם בכל עז ולעשות אותם בשלמות וזהו תכלית השכל והבינה שצריך האדם שישכיל ויבין בענינים אלו עד שיעור ראוי פן יבא להכנס לחצר בית המלך הפנימית מדבר לדבר ומענין לענין כפי דקות שכלו והשגת דעתו ויצא לאור משפטו לאחוז בעבודתו ויראתו ואהבתו. זה הענין מנערותו צריך האדם לאחוז בו כדי שיתגדל בו וגם כי יזקין בזקנותו ע\"כ בראותו הולך ודל וימים בורחים כצל וכל יום ויום מערה למות נפשו:", + "בן נ' לעצה אחר שאמר התנא שבן מ' לבינה כנ\"ל שצריך להבין ולהשכיל ענין אחריתו ומה יהי' בסופו והוא זמן תחלת ההשכלה באדם דבר מתוך דבר אמר שבהגיעו לנ' הוא זמן להשיא עצה לאחרים ולהדריך רבים בתורה ולהשיב רבים מעון שאין ראוי לאדם לישר אחרים עד שיישר א\"ע כי האדם שראוי להוכיח צריך שיהי' הוא כבר מנוקה ומשופה ולא ימצא בו עון אשר חטא ואח\"כ יוכיח את אחרים כמ\"ש התקוששו וקושו שלא יאמר טול קיסם מבין שינך ויאמרו לו טול קורה מבין עיניך ואחר שהזהירו התנא בתשובתו ויכיר את מעשיו וישוב מהם בזמן מ' שכבר הוא נוטה מדרך החיים אל דרך המות ויש לו זמן י' שנים להכין את מעשיו ולתקן את דרכו לשוב בתשובה שלמה ולא ימצא עולתה בו ואח\"כ יתקן את אחרים ויתן להם עצה ההוגנת להם באיזה דרך ישכן אור ולא סגי בלאו הכי כי ישראל ערבים זה לזה וכל א' מחויב להשיב את חבירו ונכוה בגחלתו של חבירו והוא ענין גדול ומצוה רבה כמ\"ש אם תשוב ואשיבך לפני תעמוד ואם תוציא יקר מזולל כפי תהי' והוא מן הדברים החמורים אשר צריך האדם לרדוף אחריהם ובזוהר הגדילו על הענין הזה ואשרי הזוכה להשיב כל ישראל לאביהם שבשמים: או אפשר שענין העצה שאמר התנא הוא על עצמו בלבד שאם לא הועיל במעשיו מבן מ' ולא חזר בתשובתו כראוי כשמגיע לנ' שנה צריך לשאת ולתת להשיא עצה ועצות כיצד יעשה להנצל מיצה\"ר לבקש תואנות ועילות ומרמות ותחבולות להכניעו ולהשפילו כדי שלא ירים ראשו עליו ויכול להדבק ביצה\"ט לשמו' אליו ולקבל ממנו ללכת בדרכי התורה והמצוה לרא\"ש שבזמן הזה של נ' שנה הרי שכלו מיושב יותר ויותר מכל אשר הי' עד הכא ואינו מתפתה בנקל בדברים קלים ויכול הוא להתגבר על יצה\"ר בטענות מספיקים כדי לטורדו מעליו לא יקבל ממנו לרדוף אחר ההבל במועצותיו בפיו נתונות והוא במה שצריך האדם להשיא א\"ע להציל עצמו מני שחת:", + "בן ששים לזקנה. השמיענו התנא בזה שאם לא הבין בשנת המ' שהוא זמן וחלק הירידה ולא לקח לעצמו עצה בשנת הנ' שכבר התחיל להעריב שמשו בהגיעו לשנת הס' צריך שיכיר שהרי באו ימי הרעה והיא הזקנה והכרת פניו ענתה בו שנתלבנו זקנו ושערותיו וראוי להיות מעותד לבוש ועומד אימתי יקראו לו מלפני המלך שילך בלי בושה ובלי כלימה להסיר הבגדים הצואים מעליו והלבש אותו מחלצות. ומחלצות הוא מלבושים הנקיים ראויים לרואי פני המלך והמשרתים לפניו ושלמה ע\"ה הזהירנו יותר מזה ואמר בכל עת יהיו בגדיך לבנים כל מי שהוא בעל נפש א\"צ לו להמתין לעת הזקנה שכבר רואה א\"ע רפוי ונטוי נעליו ברגליו ומקלו בידו ומחפזין אותו ללכת לבית עולמו כי אולי לא יגיע לעת כזאת כי צל ימינו עלי ארץ ואין אדם יודע את עתו אלא בכל עת ובכל זמן יהיו בגדיך לבנים מוכן ומזומן אם יקראו לו ויזמינוהו לסעודה שילך תיכף ומיד לרצון המלך וחפצו כדאיתא בגמ' משל למה\"ד למלך שזמן עבדיו וכו' וז\"ש ר\"א לתלמידיו שוב יום א' לפני מיתתך והוא לכל יום ויום שיעמוד בתשובה שלימה מוכן למאמר המלך כי אין אדם יודע אימתי תעלה רצון המלך לזמן עבדיו ואם יתאחרו הימים מה טוב לו ומה נעים שכל ימיו עמד בתשובה להתרצות בעיני המלך וכופלים לו שכר כפול על הבא וזהו ענין כוונת התנא באומרו בן ששים לזקנה כלומר ראוי לך שתחפש ותחקור על מעשיך ואל תאחר כי הזמן מועט ואינו מניחך להתעכב שהרי קפצה עליך זקנה ובכל יום ויום אתה מעותד לקבר כמה דכתיב תבא בכלח אלי קבר בכלח בגמטריא ששים והוא זמן בינוני לא ארוך ולא קצר שכבר נגמר בישולו אלא שעדיין יש לו כח וחוזק להתעכב באילן כמה ימים ולא יפול ואם לא ישוב עכשיו ויחפש מעשיו ויתקן ענייניו אימתי הרי כמה עדים מתרים בו והולכים אחריו עד שיוציא אותו מן העולם ועל כרחו הוא מת א\"כ צריך לפקוח עינים עורות ולהביט אל אחריתו איך עתיד ליתן דין וחשבון ולא יכלה בהבל ימיו ושנותיו בבהלה ודע כי על כל אלה יביאך ה' במשפט:", + "בן שבעים לשיבה. השמיענו התנא בזה שאם לא חזר בו האדם כל הימים והשנים שעברו ומבן מ' לא הבין ומבן חמשים לא נתיעץ בעצה לשוב ומבן ששים לא הביט בזקנותו ובעדים המתרים בו בהגיע לשבעים הרי הגיע לשיבה והיא מדריגה אחרת אחר הזקנה והיא האחרונה לחיי האדם כמו דכתיב ימי שנותנו בהם ע' שנה וענין מדרגה זו שנקרא שיבה ר\"ל משום שהוא זמן תשובה לכל ואין תקוה ואחרית אחרי זאת כי אם למות המפריד בינו לבין עה\"ז והרי עדות יש ששבו שערותיו ראשו וזקנו וגבות עינו מן השחור נהפך ללבן והוא ענין שיבה כמו כן צריך הוא עכ\"פ לשוב ממעשיו המכוערים השחורים המחשכים את נפשו הקדושה והטהורה זכה וברה ללבנם ולבררם ולצרפם מזוקק שבעתים כענין השנים שעכב וגדול אדוננו ורב כח שמקבל שבים ומקרב את שובבים ומרפא אותם לקרא להם שלום כדכתיב שלום שלום לרחוק ולקרוב ואומר תשב אנוש עד דכא עד דכדוכה של מות ואפי' יש בידו עבירות גדולות גילוי עריות ושפיכות דמים וע\"א יש לו תקנה לשוב בתשובה ומתקבלת תשובתו ועונות נהפכו לזכיות והסומא שלא ראה ולא ידע עד הנה ולא פשפש במעשיו ולא חקר צריך שישוב בו יתעורר ויקץ כישן ויאמר מה אני מה חיי עד מתי ילינו בקרבי מחשבות אוני ולא אחוש לנפשי העניה העגומה שבויה עומדת בין זאבי ערב אורבים וטורפים כל א' מקצהו אחרי הבצע ואחרי לא יועיל ולא יציל כי תהו המה מתי אקיץ משנתי ומתרדמתי אשר נפלה עלי מיום היותי לרדוף אחרי תאוותי וחמדתי להפיס דעת היצה\"ר ולמלאת רצונו וחפצו ומתי אעשה גם אנכי לביתי בית ועד בית מועד לכל חי היכן צידתי אשר הכנתי לאורח הגדול הזה אם ארעב מה אוכל ואם אצמא מה אשתה והרי אין בידי מאומה ואין מעשה ודעת וחשבון בשאול אשר אני הולך שמה ואם אין אני לי מי לי מה יועיל הון ביום עברתו של גיהנם מה יועילו לי בני אחרי ואפי' שיזכו אוי למי שאוכל מה שאינו שלו ומי שטרח בערב שבת יאכל בשבת ואם אני לא טרחתי ולא עמלתי לקשט את נפשי בתכשיטין יפים וטובים שתעלה לרצון בעיני מי שנתנה בי ויטלה בשמחה ובששון להושיבה תחת כסא כבודו ולהנחילה ארץ החיים וכל עמלי הי' לפי ולגופי מה אוכל ואתפרנס בעולם שכולו ארוך ולעולם שכלו שבת והרי שלחנות כמה וכמה מלאים כל טוב צדיקים וחסידים כמה וכמה מלובשים ומקושטים במעשיהם הטובים מעוטרים בעטרותיהם בראשיהם נהנים מזיו שכינתו של אלהינו ית' ואני איך אלך ואתיצב לפניהם ערום ועריה מכל טוב ומכל מצות אוי לי לאותה בושה אוי לה לאותה כלימה. ואם אמר אומר הנני העני לעשות רצון שמים ואזרז עצמי ללמוד התורה ולעסוק במצות מכל בני גילי ולא אשוב עוד לכסלה להכעיס את אשר הכעסתי ולתעוב את אשר התעבתי מה אועיל בתקנתי ואפילו אקריב כל אילי נביות קרבנות על אשר אשמתי הלואי יעלו לרצון ויועיל למחות את אשר נכתב ליום ריבי ונחקק בפנקסי והרי נטו פעמי ונסו צללי ושמשי עומד לערוב ולהשתקע ואיך אשיג לכל המלאכה נמבזה ונמס לבטל אותה ולחדש מלאכה אחרת מפוארה אשר לא תהי' רעה בעיני אדוניה וצריך לסתור את אשר בניתי ולבנות מעיקרא בנין יוכל להתקיים ומתי יגמר כל הענין הגדול הזה והיום קצר והמלאכה מרובה ובחושבו האדם הנבזה הזה כיצד הוא כחוש ורזה וישא ויתן בויכוח הזה אלהינו שבשמים צדיק וישר הוא ארך אפים ורצונו בתשובתן של רשעים ונותן יד לקבל הפושעים יראה בעיניו ויקבל תשובתו והכנעתו ואף גם זאת שחטא והרבה לפשוע בהיות עכשיו סר וזעף ומר ונאנח ניחם ומתחרט מכל התועבות אשר עשה ולא שב אליהם כלל וריחק אותם מעליו מכל וכל יחשבו לו כל השגגות לזכיות וכל אשר חטא בדעת שלמה שעשה עד הנה נגד רצון בוראו וכוונתו עכשיו בתשובתו הרמתה נהפך לאיש אחר ונעשו זכיות ומצות ומעשים טובים כדאיתא ביומא פרק י\"ה בהיות בתשובה גמורה ושלמה כדין וכשורה ולא שיהי' תשובה רעועה מזדמנת על ידו אלא בוכה ומתאונן ביום ובלילה על ככה ומבקש סליחה מהשי\"ת יכפר ויסלח חטאתיו ועונותיו ופשעיו וכך סדר הוידוי אנא השם חטאתי עויתי פשעתי אנא ה' כפר נא חטאתי מחול עונותי סלח פשעי שחטאתי ושעויתי ושפשעתי לפניך מיום היותי מתבייש אני מחטאתי ונכלם מעונותי ונחפר מפשעי ויש לי עזות פנים לעמוד נגדך להתודות לפניך ולספר את הרע אשר עשיתי בעיניך כי ידעתי כי אתה חנון ורחום ארך אפים ופתחת לנו שערי תשובה לשוב אליך מעונותינו ועושק ידינו וקודם בריאת עולמך הקדמת רפואה למכתנו שאלמלא כן לא היה אפשר עולם להתקיים ועל זה יוסיף כל א' וא' כפי כחו אשר כתיב בס' מנחת קנאות וזהו ענין התשובה השייכה לזמן ע' שנה אשר עליה התנא הודיענו בן ע' לשיבה שאם לא עכשיו אימתי:", + "בן שמונים לגבורה. ענין הגבורה הזאת שהשמיענו התנא היא לישנא דקרא דכתיב ואם בגבורות שמנים שנה והענין הוא כי ימות השבוע הם ששת ימים ונאמר בהם ששת ימים תעבוד ועשית כל מלאכתך ויום הז' שבת לה' וגו' לא תעשה כל מלאכה וגו' וכן בחדשים השביעי משובח והוא חדש תשרי שבו ר\"ה וי\"ה וסכות ושמיני עצרת שבו פדות נפשנו וכן בשנים נאמר שש שנים תזרע את ארצך וגו' והשביעי שבת שבתון כו' לעולם השביעי משובח ויש בו מנוחה והשקט כן בענין חיי האדם ענין בחרותו והשתדלותו בעולם הם ששים שנה ובהגיע לששים שנה יש לו גבול והרי קפץ עליו הזקנה ואין לו יכולת לעמוד על עומדו ולעבוד עבודתו כראוי שכבר תשש כחו שעד העשר שבין ששים לשבעים הם כדמיון שבת להיות נח שקט ושאנן לחקור ולדרוש ולבקש מנוח לנפשו איזה דרך ישכון אור ויוכל בו להשיג חיי העה\"ב ולכן אמרו בן שבעים לשיבה והרי הוא מענין שובה בשובה ונחת והרי הזה עבר כל שבתו ששת ימים והשביעי שבת הרי מלא ימיו חול ושבת אבל אם עבר על שבעים לעלות מדרגה אחרת משבעים ועד שמונים הרי גברה ידו בזה ויוכל להקרא גבורה שעבר על הדרך של שאר בני אדם שאין להם זמן להכין צידה לדרך כי אם שבעים שנה על הרוב ומי שלא הכין נשאר רק מכל טוב ולזה הוסיפו להם זמן על זמן בתוספת טובה להכין לו יותר ויותר משאר בני אדם ואשריו ואשרי חלקו שימלא נפשו להשביעה בתורה ובמעשים טובים ועל כן גבור יקרא שכחו גדול משאר בני אדם שלא האריכו ימים כל כך להרבות להם צדה לדרך כמוהו כי ענין ההעמדה בעולם הזה אין הכוונה לאכול ולשתות ולהרבות נכסים ועבדים ושפחות חס ושלום כי החיים האלו אינם חיים אבל מיתה יקראו כי הם המביאים המיתה על האדם אבל הכוונה היא לסגל תורה ומעשים טובים בכל שנה ושנה לעשות רצון אביו שבשמים כי כל המוסיף מוסיפין לו וכמו כן מי שהגיע לשמנים שנה ולא נתן את לבו ולא דעת ולא תבונה לאמר ה' החייני עד כה הריני ממלא חפצו ועושה רצונו אלא אדרבה הלך כל ימיו בתאוותיו וחמדותיו ולא מנע את נפשו מהתעדן ומטוב ולא חשש אל נפשו העגומה יושבת גלמודה ענשו רב כפלים וכפלים ממי שלא האריך כל כך וגבורתו היא הלוחמת עמו ועומדת כנגדו לטורדו מן העולם ולהורידו לבאר שחת אבדון ומות ציה וצלמות ואשריו הנוטה אזן לשמוע ולהבין העניינים כאשר המה ובעודו בעולם הזה יפדה עצמו משחת וחיתו מעבור בשלח ויתקיים בו והחכמה תחיה את בעליה:", + "בן תשעים לשוח. זה הגבול של תשעים בהיות כי הגיע אל הזמן הזה כבר יצא מהקו של ב\"א שהגיע לגבורות והרי יש לשיח ולספר את הענין הגדול הזה כי הפליאו לעשות עמו מה שאין דרך בני אדם מה זה ועל מה זה איזה זכות בידו גדול או איזה עסק עסק עד שזכה לכך להאריך ימים על פני האדמה עד שהחיה אותו והטיב עמו כל הימים אשר חי על האדמה להמשך בתורתו זוכה לכל החיים האלו כמו שמצינו בגמרא אמרו לו במה הארכת ימים ואומר הייתי עושה כך וכך וזה שומע ומבין ולומד לעשות כך והוא עצמו מחזיק בהם ומודה לפני מי שאמר והיה העולם שגמל עמו טובות וחסדים להחיות אותו ביום ההוא ולא דבר רק הוא להגיע האדם לימי הזקנה והאריכו לו ימים ושנים כמו שאמרו בגמרא אפילו על סבי ארמאי צריך להדרם ולכבדם כי כמה הרפתקי עברו עלייהו ומתוך כך הכירו מעשיו של הבורא ית' ובטחו בו ולבם היה נכון עמו ובא התנא בענין הזה להודיע לנו שמצוה לספר עם האיש הזה מימים לימים לשאול ממנו את אשר עבר עליו מכמה צרות וה' ברחמיו הצילו וכעל כל טוב גמלהו וכמה נסים ונפלאות נראו ימיו הן ליחיד הן לצבור אם לגוי או לממלכה ומתוך כך שמו של אלוה יתברך מתקדש ואחרים לומדים ממנו ומענייניו וזוכים לימים כמוהו:", + "גם אפשר לומר כי כוונת התנא על הדרך שזכרנו למעלה לומר שמי שהגיע לזמן הזה ועדיין בגדיו אינם לבנים ולא הסיר הבגדים הצואים מעליו גדול עונו מנשוא שהרי אין לו תקוה והרי הוא כאלו עומד בתוך השחת ומה יועיל לו ומה יספיק לו הזמן הזה ואפי' שיועיל לו היכן כחו והיכן גבורתו שהרי נכפפה קומתו וישח אדם וישפל איש ומה בידו לעשות צידה לדרך על בלי ארוכה ובלי מרפא אוי לו או לנפשו אם לא בחמלת השם עליו שיקבל תשובתו הקלה לחמורה:", + "בן מאה כאלו מת. ענין התנא בזה מי שלא טרח בערב שבת לא יאכל בשבת ואם האיש הזקן הזה לא תקן עניניו קודם בואו והגיעו לפרק הזה אין לו תקנה עכשיו כלל ועיקר שכמו המת בתוך הקבר אין לו תוחלת עוד לחזור לקיים התורה והמצות כי אין דעת וחשבון בשאול והוא נושא את עונות. גם המגיע לפרק הזה כמת הוא נחשב וניטל מן העולם ואין יכולת בידו להכין לו צידה אם לא הכין עד עתה ואע\"פ שהתשובה לעולם מועלת כדכתיב תשב אנוש עד דכא עד דכדוכה של מות זה גרע מזה שאחר שהגיע למאה שנה נרדמו חושותיו ואין לו השערה והבחנה לבחור בטוב ולמאוס ברע ודאי לא יוכל לעשות תשובה כאשר היא להתחרט ולהתנחם מלב ומנפש ולהיות בוכה ומתאבל על כך כדי שירחמו עליו מן השמים וזה כיון התנא באומרו ועבר ובטל מן העולם כלומר שאין לו (עם אדם) שכל והבנה להביט ולראות את אשר עוות וכל הרעה אשר עשה כדי שישוב בפרט על ככה וע\"כ אין לו תקנה כאלו היה מת ממש:", + "עוד אפשר שכוונת התנא לומר שהתשוב' בזמן הזה אינה מעולה שהרי הוא כמת כי התשובה מעולה בזמן שהיה יכול לרדוף אחרי עצת יצרו הרע ואינו רודף אחריו וזה תשובה אבל עכשיו שהתאוה וחמדה בטלו שכבר ניטל יצרו ובטלה תאותו מה תשובה נקרא הרי אינו ב\"ת כראוי א\"כ בהגיע אדם לק' שנה בפרט בזמנים האלו שתשש הכח ואפי' מן הבחורים כ\"ש מן הזקנים התשובה אינה הגונה ומקובלת שהרי תשש כחו והרי הוא חשוב כמת ומה לו לחטא: עוד אפשר לומר כוונה אחרת בענין המשנה והוא למוד לאדם להתחבר עם חברים ראוים שכשהבחור בן כ' שנה הוא בכחו ועוצם לבבו ואם הוא מבקש איזה עזר וסיוע ממנו לחבר או לשותף ללמוד או למלאכה והוא מבקש אדם קל כצבי כבן כ' שאז הוא מוכן ומזומן בקלות לרדוף אחר כל ענין עד השיג אותו ואם מבקש יותר יבקש לו בן ל' שנה שאז כחו במתניו ויוכל לעשות הדבר ההוא על מתכונתו בכח וגבורה ואם מבקש אדם לדעת ומזימה בן דעת וחריף בישוב הדעת יבקש לו בן מ' כי אז נשלמה דעתו ושכלו בישוב ואם צריך לו לשכל ולעצה למקום אחר יבקש לו בן נ' כי ממולא יותר בשכל ובדעת מבן מ' ומועצותיו כדת נתונות מתוך ישוב דעתו ואם מבקש זקן כדי שיספר לו בעניני העולם יותר וילמד ממנו בן ס' לזקנה הרי הוא נקרא זקן וכל אשר יאמר אליו יעשה כי סתירת זקנים בנין ואין קלקול יוצא מתחת ידם על הרוב ואם הוא חכם בהגיע לס' תורתו מיושבת עליו ויקרא זקן זה שקנה חכמה וצריך לכבוד כדכתיב ונגד זקניו כבוד שאע\"פ שהבחור גם כן יקרא זקן לגבי החכמה סוף סוף אינו בשלמות וישוב כמו המגיע לס' בלמודו שודאי נתיישב לו למודו וראוי לכל כבוד. בן ע' לשיבה הוא לענין שצריך לכבדו לקיים מצות עשה מפני שיבה תקו' כל שיבה במשמע ודאי שישמע דבריו שהרי הוא בשלמות יותר ממה שהי' אחר שעברו עליו צרות וענינים רבים ויודע הטוב והרע וראוי שילמדו ממנו כל דבר וכל ענין ולא יסורו ממנו ואם אמרנו בן נ' לעצה לא שללנו מפני זה בן ס' ובן ע' דמכ\"ש ראוים הם לעצה אלא להכניס בן נ' בכלל יועץ מה שאינו בן מ' שעדיין דעתו חריף ואינו מיושב בן פ' לגבורה שראוי לאדם שלא להקל בו כלל כי יש לדעת כי אחרי שהגיע לזמן הזה נחשב כגבור וזכות יש בידו שהגיע לעת כזאת וראוי הוא לכל כבוד יותר מבן ע' שהוא דרך העולם הן בעצה הן בכל ענין ודבר. בן צ' לשוח שצריך שישח אדם ואפי' יהי' ארוך להגיע אליו ליקח עצתו ועניניו ודבריו יותר ויותר מבן פ' אם הוא בריא ובדעתו והוא ת\"ח אבל זקני ע\"ה דעתם מטורפת עליהם ואין מהם כ\"כ למוד לענין הנפש וסדר העבודה כ\"א לעניני הגוף לבד ומאלהינו נשאל עזר וסיוע שלא תמוש השגחתו וחסדו הגדולה מעלינו ויורנו הדרך הטובה והישרה שלא נכשל בה. ויסייענו להשלים ביאור ספר קהלת הבא אחר זה בקצרה כולו מיוסד להדרכת האדם אל דרך הישר לפניו ית' לעולם אמן:" + ] + }, + "versions": [ + [ + "Warsaw, 1876", + "https://www.nli.org.il/he/books/NNL_ALEPH002002279/NLI" + ] + ], + "heTitle": "סדר היום", + "categories": [ + "Halakhah", + "Acharonim" + ], + "schema": { + "heTitle": "סדר היום", + "enTitle": "Seder HaYom", + "key": "Seder HaYom", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "סדר היום בהקיצו משנתו", + "enTitle": "Order of Arising" + }, + { + "heTitle": "כוונת נטילת ידים", + "enTitle": "Kavanah of Washing Hands" + }, + { + "heTitle": "כוונת הברכות", + "enTitle": "Kavanah of Blessings" + }, + { + "heTitle": "כוונת וסדר תפלת שחרית", + "enTitle": "Kavanah and Order of Shacharit" + }, + { + "heTitle": "כוונת ציצית ותפילין וסדר הנחתן", + "enTitle": "Kavanah of Tzitzit and Tefillin" + }, + { + "heTitle": "סדר עבודה", + "enTitle": "Order of Priestly Service" + }, + { + "heTitle": "כוונת ברוך שאמר ופסוד\"ז וקדיש", + "enTitle": "Kavanah of Barukh She'amar" + }, + { + "heTitle": "כוונת ברכו", + "enTitle": "Kavanah of Barekhu" + }, + { + "heTitle": "כוונת תפלת מיושב", + "enTitle": "Kavanah of the Sitting Prayer" + }, + { + "heTitle": "כוונת קריאת שמע והיחוד", + "enTitle": "Kavanah of Shema" + }, + { + "heTitle": "כוונת שמונה עשרה ברכות", + "enTitle": "Kavanah of Amidah" + }, + { + "heTitle": "כוונת תחנונים", + "enTitle": "Kavanah of Tachanun" + }, + { + "heTitle": "כוונת ההלל בר\"ח ופתיחת ההיכל וכוונת העומד לקרות בתורה וההגבהה", + "enTitle": "Kavanah of Hallel" + }, + { + "heTitle": "קריאת התורה", + "enTitle": "Reading of the Torah" + }, + { + "heTitle": "סדר אשרי ובא לציון", + "enTitle": "Order of Ashrei and Uva LeTzion" + }, + { + "heTitle": "סדר אין כאלהינו", + "enTitle": "Order of Kaveh" + }, + { + "heTitle": "כוונת עלינו וסדר הלימוד אחר התפלה", + "enTitle": "Kavanah of Aleinu" + }, + { + "heTitle": "סדר הלימוד", + "enTitle": "Order of Torah Study" + }, + { + "heTitle": "סדר הלומד ומלמד וקדיש דרבנן", + "enTitle": "Order of Torah Education" + }, + { + "heTitle": "סדר בדיקת עצמו קודם האכילה ונטילת ידים", + "enTitle": "Order of Relief Before the Meal, Washing" + }, + { + "heTitle": "זכר החורבן וחיוב הלמוד בשעת אכילה וסדר בהמ\"ז", + "enTitle": "Commemorating the Destruction, Grace After Meals" + }, + { + "heTitle": "סדר עסקיו ועסקי שמים ושינת היום", + "enTitle": "Order of Daily Conduct" + }, + { + "heTitle": "סדר תפלת מנחה", + "enTitle": "Order of Mincha" + }, + { + "heTitle": "סדר תפלת ערבית", + "enTitle": "Order of Arvit" + }, + { + "heTitle": "חיוב מאה ברכות בכל יום וסדר הלימוד בין תפלת ערבית לאכילה", + "enTitle": "One Hundred Blessings" + }, + { + "heTitle": "סדר ק\"ש על מטתו", + "enTitle": "Order of Bedtime Shema" + }, + { + "heTitle": "סדר הנהגת הלילה", + "enTitle": "Conjugal Conduct" + }, + { + "heTitle": "הנהגת והכנת יום הששי לכבוד השבת", + "enTitle": "Preparing for Shabbat" + }, + { + "heTitle": "סדר קבלת שבת והדלקת הנר ותפלת ערבית", + "enTitle": "Order of Kabbalat Shabbat" + }, + { + "heTitle": "סדר קידוש ליל שבת", + "enTitle": "Order of Kiddush" + }, + { + "heTitle": "סעודת ליל שבת", + "enTitle": "Friday Night Dinner" + }, + { + "heTitle": "סדר ברכת השחר", + "enTitle": "Order of Morning Blessings" + }, + { + "heTitle": "סדר תפלת שחרית בשבת", + "enTitle": "Order of Shabbat Shacharit" + }, + { + "heTitle": "סדר קריאת התורה בשבת", + "enTitle": "Order of Shabbat Torah Reading" + }, + { + "heTitle": "סדר תפלת מוסף", + "enTitle": "Order of Musaf" + }, + { + "heTitle": "סדר סעודת שבת וסדר הלימוד בשבת", + "enTitle": "Order of Daytime Meal" + }, + { + "heTitle": "סדר תפלת מנחה של שבת", + "enTitle": "Order of Shabbat Mincha" + }, + { + "heTitle": "סדר סעודה שלישית", + "enTitle": "Order of Seudah Shlishit" + }, + { + "heTitle": "סדר תפילת ערבית במוצאי שבת", + "enTitle": "Order of Arvit on Motzei Shabbat" + }, + { + "heTitle": "סדר הבדלה", + "enTitle": "Order of Havdalah" + }, + { + "heTitle": "סדר מוצאי שבת", + "enTitle": "Order of Motzei Shabbat" + }, + { + "heTitle": "סדר ביעור חמץ וכוונתו", + "enTitle": "Order of Bedikat Chametz" + }, + { + "heTitle": "סידור הקערה של ליל הסדר", + "enTitle": "Order of the Seder Plate" + }, + { + "heTitle": "סדר אמירת קרבן פסח", + "enTitle": "Order of Recital of Korban Pesach" + }, + { + "heTitle": "הכנה לליל התקדש הפסח", + "enTitle": "Preparing for the Seder" + }, + { + "heTitle": "סדר תפלת ערבית והקידוש של פסח", + "enTitle": "Order of Pesach Arvit and Kiddush" + }, + { + "heTitle": "סדר ורחץ כרפס", + "enTitle": "Order of Urchatz Karpas" + }, + { + "heTitle": "סדר ההגדה וכוונתה", + "enTitle": "Order of the Haggadah" + }, + { + "heTitle": "ביאור ענין עשר מכות", + "enTitle": "The Ten Plagues" + }, + { + "heTitle": "סדר יום א' ויום ב' של פסח", + "enTitle": "Order of the First and Second Day of Pesach" + }, + { + "heTitle": "סדר ספירת העומר", + "enTitle": "Order of Sefirat HaOmer" + }, + { + "heTitle": "ענין חול המועד", + "enTitle": "Chol HaMoed" + }, + { + "heTitle": "סדר חג השבועות", + "enTitle": "Order of Shavuot" + }, + { + "heTitle": "ענין י\"ז בתמוז ובין המצרים", + "enTitle": "Seventeenth of Tammuz" + }, + { + "heTitle": "סדר תשעה באב", + "enTitle": "Order of Tisha BeAv" + }, + { + "heTitle": "סדר חמשה עשר באב", + "enTitle": "Order of Fifteenth of Av" + }, + { + "heTitle": "סדר חודש אלול", + "enTitle": "Order of Chodesh Elul" + }, + { + "heTitle": "סדר ערב ראש השנה", + "enTitle": "Order of Erev Rosh HaShana" + }, + { + "heTitle": "סדר ראש השנה", + "enTitle": "Order of Rosh HaShana" + }, + { + "heTitle": "הנהגת האדם בר\"ה", + "enTitle": "Conduct for Rosh HaShanah" + }, + { + "heTitle": "הנהגת האדם בעשרת ימי תשובה", + "enTitle": "Conduct for the Ten Days Of Repentance" + }, + { + "heTitle": "הנהגת ערב יום כפור ויום כפור", + "enTitle": "Conduct for Yom Kippur" + }, + { + "heTitle": "סדר מצות סוכה", + "enTitle": "Order of Sukkah" + }, + { + "heTitle": "כוונת הלולב ואגודתו", + "enTitle": "Kavanah of Lulav" + }, + { + "heTitle": "סדר נטילת הלולב וקריאת התורה", + "enTitle": "Order of Lulav Shaking" + }, + { + "heTitle": "סדר יום הושענא רבה שמיני עצרת ושמחת תורה", + "enTitle": "Order of Hosha'ana Rabba and Simchat Torah" + }, + { + "heTitle": "הנהגת מוצאי יו\"ט של סוכות", + "enTitle": "Conduct for Motzei Sukkot" + }, + { + "heTitle": "סדר חנוכה והקריאות", + "enTitle": "Order of Chanukah" + }, + { + "heTitle": "סדר פורים", + "enTitle": "Order of Purim" + }, + { + "heTitle": "פירוש משנת בן חמש שנים", + "enTitle": "Exposition on Avot" + } + ] + } +} \ No newline at end of file diff --git "a/json/Halakhah/Acharonim/Sha'arei Ephraim/Hebrew/Ir\305\241ava, 1932.json" "b/json/Halakhah/Acharonim/Sha'arei Ephraim/Hebrew/Ir\305\241ava, 1932.json" new file mode 100644 index 0000000000000000000000000000000000000000..fc9c14fd0a4da2ce38e56ca745109770748e26a5 --- /dev/null +++ "b/json/Halakhah/Acharonim/Sha'arei Ephraim/Hebrew/Ir\305\241ava, 1932.json" @@ -0,0 +1,493 @@ +{ + "language": "he", + "title": "Sha'arei Ephraim", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH990020101220205171/NLI", + "versionTitle": "Iršava, 1932", + "status": "locked", + "license": "Public Domain", + "versionNotes": "", + "digitizedBySefaria": true, + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "direction": "rtl", + "heTitle": "שערי אפרים", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": { + "": [ + [ + "דין הקרואים לעלות לתורה ובו ל\"ז סעיפים
אם כשבא הש\"ץ לקרות לכהן לעלות לתורה הכהן עומד באמצע פסוקי דזמרה אחר שאמר ברוך שאמר. אם אין שם כהן אחר יכולים לקרות זה לכהן. והעולה רשאי להפסיק ולברך לפני' ולאחרי'. וגם לקרות בלחש עם הקורא ומ\"מ אין רשאי להפסיק לומר לחזן לעשות מי שבירך. וטוב שלא יפסיק באמצע פסוק או ענין ממש. ואם הוא עומד סמוך לפרק הללויה וכיוצא שיכול לגמור עד הפרק בלי שהות קודם שיעלה יש לו לעשות כן אבל אם צריך שהות כדי לגמור לא ישהה מפני טורח הציבור:", + "אם הכהן עומד בברכת ק\"ש ואצ\"ל באם עוסק בק\"ש עצמה אע\"פ שאין שם כהן אלא הוא אין לקרותו לכתחלה וגם אין להמתין עד שיגמור משום טרחת הציבור אלא קורין ישראל במקומו ובדיעבד אם קראוהו אע\"פ שעוסק בק\"ש עצמה ויש שם כהן אחר המנהג להפסיק ולעלות משום כבוד התורה ומ\"מ אם עומד בברכת ק\"ש יש לו למהר קצת לגמור הברכה וכן באמצע ק\"ש לגמור עד הפרק. ואצ\"ל אם עומד באמצע ענין כגון ושמתם את דברי כו' שיגמור הענין אך יש לו למהר קצת ולא יאריך משום טורח ציבור. ואם קראוהו בשעת אמירת פסוק שמע בשכמ\"לו יגמור כדרכו עד ואהבת ולא יפסיק קודם לכן כלל:", + "כשקראוהו באמצע ברכות ק\"ש או ק\"ש שרשאי לעלות ולברך לפני' ולאחרי' מ\"מ הוא לא יקרא בתורה עם הקורא אף בלחש רק ישתוק לגמרי ויטה אזניו לשמוע מפי הקורא ומכ\"ש שאין רשאי להפסיק לומר לחזן לעשות לו מי שבירך ואחר שגמר ובירך הוא יכול לחזור למקום שהפסיק בק\"ש וברכותיה. ואף אם הי' הפרשה שקראו לפניו ארוכה ועי\"ז שהה כדי לגמור את כולה. מ\"מ א\"צ לחזור לראש שאין זה אונס:", + "בדינים אלו שכתבתי אין הפרש בין קריאת כהן או לוי או ישראל כיון שקראוהו בשמו לתורה יש לו לעלות משום כבוד התורה:", + "אם קראוהו לתורה והוא עומד בתפלה אין להמתין עד שיסיים תפלתו אלא קורין אחר ואפילו אם הוא בקריאת הכהן קורין כהן אחר ורשאין לקרות הכהן האחר בשמו כדרכו. ואם אין כהן אחר קורין לוי או ישראל במקומו ואומר לוי במקום כהן או ישראל במקום כהן קרב. ואף אם קראוהו אין רשאי להפסיק בתפלתו אם לא כשעומד בסיום הש\"ע קודם אלקי נצור או באמצעו יאמר יהיו לרצון ויפסיק ויעלה לתורה. ונהגו שאם קראוהו ורואין שהוא קרוב לסיום תפלתו ממתינים קצת עד שיסיים ואין קורין לאחר:", + "אם עמד בתפלה וקראוהו ופסק מתפלתו ועלה ושהה בקריאת התורה כדי לגמור את כולה חוזר לראש התפלה אם היה יודע שאסור להפסיק אלא שעשה כן משו' כבוד וכיוצא אבל אם היה סובר שמותר להפסיק הרי זה שוגג ואינו חוזר לראש:", + "אם אין שם אלא לוי א' ועומד בתפלה מוטב לקרו' לכהן שעלה להיות במקו' לוי מלקרו' ישראל במקומו אבל אם יש שם לוי אחר יש לקרות הלוי האחר:", + "אלו הן בין הפרקים של ק\"ש וברכותי', בין ברכה ראשונה לשני', בין שניה לשמע. בין שמע לוהיה אם שמוע. בין והיה אם שמוע לויאמר. בין ויאמר לאמת ויציב. ואם צריך להפסיק שם לעלות לתורה יאמר אני ה' אלקיכם אמת ויציב ואז יפסיק כדין באמצע הפרק ואחר שגמר קריאתו יתחיל ונכון וקים וכו':", + "בימי התענית שקורין בהם ויחל אין קורין לעלות לס\"ת שחרית   אלא למי שבדעתו להתענות ולהשלים ומכ\"ש במנחה שאין קורין למי שלא התענה ואם התענית חל ביום ב' או ביום ה' שבלא התענית ג\"כ היו קורים בתורה יכול לעלות אף מי שלא יתענה וישלים אם יש צורך בדבר. אבל בלא צורך מוטב שיעלה מי שיתענה וישלים וזה בקריאת שחרית אבל במנחה שכבר אכל אפי' אם קראוהו לא יעלה ואפי' בב' וה':", + "מי שקראוהו לעלות לתורה בשחרית ביום התענית כסבורים שיתענה והוא יודע בעצמו שאינו יכול להתענות ולא יתענה. אם הוא בב' וה' יעלה ואם לאו יאמר שלא יתענה היום. ולכך אינו עולה ויקראנו אחר ואם מרגיש בעצמו שלא יוכל להתענות ויצטרך לאכול בצנעה ומ\"מ בוש לומר ברבים שלא יתענה שלא יחשדוהו יכול לעלות כי גדול כבוד הבריות אבל במנחה שכבר אכל לא יעלה כמ\"ש:", + "אם אין שם רק כהן אחד והוא אינו מתענה. יצא הכהן מבה\"כ ויקראו ישראל המתענה. ואם יש עוד כהן אחר המתענה אין לו לזה שאין מתענה לצאת ולבטל שמיעת קריאת התורה וברכותי'. ואם חושש שמא יקראוהו לעלות יאמר לחזן שלא יקראוהו:", + "להגביה הס\"ת או לגוללה או הוצאה מארון הקודש אין להקפיד. ורשאים לכבד בהוצאה והגבהה וגלילה אף למי שאין מתענה:", + "כשאין כהן בבה\"כ שקורין לוי או ישראל במקום כהן יש לומר בשעת הקריאה לוי במקום כהן קרב או ישראל במקום כהן קרב כדי שלא יטעו לומר שהוא כהן וכשקורין ללוי או ישראל במקום כהן לא יעלה אחריו לוי כלל רק להיות אחרון או מפטיר כמו שיתבאר:", + "אם לא היה כהן בבה\"כ וקראו לוי או ישראל במקומו ובין כך נכנס כהן לבה\"כ אם כבר התחיל העולה לברך ברכת התורה וכבר אמר בא\"י הרי זה גומר וקורין לפניו ואינו פוסק אבל אם עדיין לא אמר רק ברכו כו' אפי' התחיל ג\"כ ברוך אתה ולא הזכיר השם עדיין הרי זה פוסק ועולה הכהן בלא קריאה בשם ומברך ברכו כו' והלוי שעלה עומד ג\"כ אצל התיבה עד שישלימו קריאת הכהן ואז קורין לוי זה שנית ויברך וקורא וכן אם הוא ישראל עומד שם אצל התיבה וממתין עד שישלימו קריאת הכהן והלוי וקורין שנית לישראל זה ומברך וקורא:", + "אם כשמגיע קריאת לוי אין לוי בבה\"כ אז אחר שמברך הכהן ברכה אחרונה יאמר הש\"ץ במקום לוי ומברך הכהן שנית וקורא במקום לוי אבל לא יקראו לכהן אחר במקום לוי שלא יאמרו שהראשון פגום ואפילו אם מוחזקים באמו שאינה גרושה ומכ\"ש שלא יקרא לישראל במקום לוי וכן בתענית כשאין שם רק לוי שאין מתענה יצא מבה\"כ ויקרא הכהן במקום לוי ועיין לעיל סעיף י\"א:", + "אם היו כהן ולוי בבה\"כ וקרא הכהן וכשהגיע קריאת הלוי סברו שאין שם לוי ואומר הש\"ץ במקום לוי והתחיל הכהן לברך שנית אם כבר אמר בא\"י אין מפסיקין אותו אבל אם עדיין לא הזכיר השם אע\"פ שכבר אמר ברכו וברוך אתה פוסק וקורין ללוי בשמו ועולה:", + "כהן אחר כהן ולוי אחר לוי לא יעלה ונוהגין שלא לעלות כהן ולוי למנין הקרואים אפי' בהפסק ישראל ביניהם רק אחר השלמת כל הקרואים במקום שמוסיפים וקוראים אחרון רשאים לעלות כהן או לוי לאחרון וכן רשאים לעלות למפטיר ובתענית אין הכהן ולוי עולה למפטיר לפי שהוא ממנין הקרואים ואם אין שם ישראל היודע להפטיר מקרין אותו:", + "אם אין מוסיפין בשבת רק קורין שבעה קרואים לבד אין קורין לכהן ולוי שביעי וכן ביו\"ט לא יקראו להם לחמישי ואם טעו וקראו לכהן או לוי להיות שביעי בשבת או ביו\"ט להיות חמישי וכבר עלה אל התיבה אזי יקראו לישראל לשביעי או חמישי והכהן או לוי יעמוד שם ויעלה למפטיר ואם הוא בענין שאי אפשר שיהי' כהן או לוי זה בקריאת מפטיר כיון שכבר עלה שוב לא ירד ויברך ויקרא:", + "אם קרא החזן לכהן או ללוי ואינו שם לא יקרא לאחר בשם משום פגמו של ראשון אלא דאחר יעלה מעצמו אבל אם בנו שם מותר לקרותו תחתיו בשם אבל לקרות לאביו בשם אסור שעדיין יש חשש פגם הראשון שיאמרו שהוא בן גרושה אלא יעלה בעצמו ואם קרא לכהן או לוי לאחרון או למפטיר ואינו שם וקורא לאחר אעפ\"י שהאחר הוא כהן או לוי מותר לקרותו בשם:", + "אם הכהן או הלוי עומד בתפלה וקוראים אחר במקומו יכולים לקרות האחר בשם לפי שהכל רואין שבשביל שא\"י להפסיק בתפלה אינו עולה:", + "אם קראו לישראל ואינו שם יכולין לקרות אחר במקומו בשם שבישראל אין חשש פגם:", + "ש\"ץ שהוא כהן רשאי לקרות לכהן אחר לעלות לתורה וכן אם הסגן הוא כהן או במקום שקונין מצות עליות לתורה והקונה המצות הוא כהן או לוי יכול לצוות לקרות לכהן או לוי אחר ואין בזה משום פגם שהכל יודעים שדרך לכבד אחרים:", + "אם הכהן אבל תוך שבעה ואין כהן אחר טוב שיצא מבה\"כ בשעת קריאת הכהן ואם אינו יודע הדין ואינו יוצא טוב לומר לו שיצא מבה\"כ ואם אעפ\"כ אינו יוצא אם הוא שבת יש לקרותו לכהן שלא יהא נראה כאבילות בפרהסי' וכן אם קראוהו בטעות שלא ידעו שהוא אבל והוא שבת יעלה ואם הוא בחול יודיע להם שהוא אבל ולא יעלה וטוב שיצא מבה\"כ ויקראו ללוי או לישראל במקום כהן עיין שער ח' סעיף ק\"ט וסעיף קי\"א:", + "רשאים לקרות שני כהנים זאח\"ז א' להיות אחרון ואחד להיות מפטיר לפי שהקדיש מפסיק ובשמחת תורה שמוציאין שלשה ס\"ת יכולין להיות שלשה כהנים אחד חתן תורה ואחד חתן בראשית ואחד מפטיר כיון שכ\"א קורא בספר אחר אבל בר\"ח טבת שחל בשבת שיש ג\"כ שלשה ספרים אז בספר הראשון שקורין בו פרשת השבוע אין לקרות לכהן לבסוף אף אם הוסיפו וקראו בו יותר משבעה לפי שעדיין אין משלימים הקריאה בספר הזה והמשלים הוא בספר השני שקורין בו פרשת ר\"ח רק בספר השני שבו משלים האחרון ובספר שלאחריו שקורין בשל חנוכה למפטיר רשאים לקרות לכהן להיות אחרון וגם כהן למפטיר וכן בשבת של פרשת שקלים או של פרשת החודש שחל בר\"ח שיש ג\"כ שלשה ספרים אין לקרות כהן להשלים הקריאה בספר הראשון רק בשני ספרים האחרונים רשאים לקרות כהנים לאחרון ולמפטיר כמ\"ש:", + "אם הכהן או הלוי היו בבה\"כ בעת שהיה זמן קריאתם וטעו וקראו לישראל וכבר קרא אין לקרות שוב אח\"כ לכהן וללוי רק יקראו לישראלים והישראל הראשון שקראו בטעות עולה למנין שבעה אך לאחרון או למפטיר יכולין לקרותם כמו אם לא היה בכאן טעות כלל:", + "אפילו ראש הכנסת לא יקרא בתורה מעצמו בלא קריאת החזן וכן החזן לא יעלה לקרות רק כשהסגן אומר לו לעלות אבל אין קורין לו בשמו יעמוד פב\"פ כמו שקורין לשאר העולים אלא כשהסגן אומר לעלות מברך וקורא בסתם:", + "מי שאביו מומר אין קורין אותו בשם אביו וגם אין קורין אותו בשמו לבד אלא קורין ע\"ש אבי אביו ודוקא כשלא עלה עדיין מימיו בשם אביו אבל אם הוא גדול והורגל באותה העיר לעלות בשם אביו ואח\"כ המיר אביו קורין אותו בשם אביו שלא לביישו ברבים ואם בא למקום שאין מכירין ושואלין אותו יאמר להם שם אבי אביו וכן אם יש לחוש לאיבת המומר יכולין לקרותו על שמו. ואסופי, שבאה אשה אחת קודם שנאסף מן השוק ואמרה שהיא אמו, וכן שתוקי, קורין אותו ע\"ש אבי אמו ואם אין שמו ידוע קורין אותו בן אברהם כמו שקורין לגר:", + "הסומא נוהגין לקרותו לעלות לתורה ומכ\"ש אם היה כהן או לוי ואין שם אחר ומ\"מ נראה שעכ\"פ אין לקרותו למפטיר של חובת היום ומכ\"ש לפרשת פרה ופרשת זכור ועיין סימן תרפ\"ה:", + "מי שהוא בן י\"ג שנים ויום אחד אפי' אם אין ידוע אם הביא ב' שערות עול' למנין שבעה אבל אם אינו בן י\"ג נוהגין שלא לקרותו אפי' להוספה שמוסיף על מנין שבעה קרואים ואפי' אם הקטן הוא כהן ואין שם כהן אחר אין קורין הקטן אלא קורין לוי או ישראל במקום כהן וכן אם הקטן הוא לוי ואין שם לוי אחר לא יקראו אותו ללוי רק יקרא הכהן שנית במקום לוי רק למפטיר נוהגין לקרות קטן ויתבאר דינו לקמן ומ\"מ אין לעשות כן רק כשאירע מקרה שלא היה כהן או לוי גדול בבה\"כ רק הקטן אבל בעיר קטנה ואין בכל הציבור כהן או לוי אחר רק הקטן יש לסמוך להקל לקרותו כשהוא סמוך קצת לשני גדולות. אבל לא קטן ממש שאין שבח לציבור שיהא קטן מברך והם עונין אחריו וגם שעל הרוב אין בגדיו נקיי' וטוב שיצוו לו לילך חוץ לבה\"כ בשעת קריאת כהן או לוי. ובשמחת תורה נהגו לקרות כל הקטנים ויתבאר במקומו:", + "אין מניחין לעלות שני אחים זה אחר זה וכן הבן אחר האב בשביל עין הרע ואפילו הוא אומר שאינו מקפיד על עין הרע אין לקרותו ואם קרא אחד מהאחים או האב וקרא אחריו אחר ואותו האחר אינו בבה\"כ וצריך לקרות אחר רשאי לקרות לאחיו או בנו של זה שקרא עכשיו ואינו חושש משום עין הרע כיון שהפסיק בקריאת אחר ודוקא אם אירע כן שלא במתכוין אבל אין לעשות כן במתכוין לקרות לאחר שיודע בו שאינו בבה\"כ שיהיה הפסק בכדי שיוכל לקרות במקומו אחיו או בנו של זה שיש בזה ביזוי לתורה וטורח ציבור:", + "אפי' אחים מן האם לא יקרא בזאח\"ז וגם אב עם בן בנו אין לקרות בזאח\"ז אם אין כ\"כ צורך בדבר אבל שאר קרובים אפילו הם פסולים לעדות זה עם זה יכול לקרותם בזאח\"ז:", + "אחים או אב ובן אם רוצה לקרות האחד שביעי או אחרון והשני למפטיר רשאי רק לא יקראו השני בשמו משום עין הרע אלא יעלה מעצמו או יאמר יעמוד מפטיר בסתם ובמקומות אלו שהמגהג לקרות לכל מפטיר בשמו בקול רם יש להחמיר גם בזה כשאין צורך גדול בדבר ובאחים מן האם או אב עם בן בנו יש להקל בזה לקרות השני בשמו למפטיר וכן אם המפטיר עדיין אינו בר מצוה יש להקל בזה. וכן בי\"ט או שבת שמוציאין שני ספרים והמפטיר קורא בספר אחר וגם יש הפסק קדיש יש להקל בזה ובחה\"מ פסח או בשבת שיש בו ג' ס\"ת והקורא בספר השני אינו למפטיר רק להשלים הקריא' וגם אין הפסק קדיש יש להחמיר קצת שלא לקרות שני אחים בזה אח\"ז אם לא שיש צורך בדבר וכן בש\"ת מקילין בזה:", + "בשני אחים או אב ובן שאמרנו שאין לקרות אם קראוהו לא יעלה ואם עלה לא ירד ובאחים מן האם או האב עם בן בנו יש להקל שאם קראוהו יעלה:", + "מי שהוא עור או פסח אין לקרא לו לפרשה עורת או שבור או מי שיש לו נתק לפרשת נתקים וכל כיוצא בזה. וכן החשוד על עריות בפי העולם ואינו ברור, אין לקרותו לפרשה עריות. אבל אם ידוע שבא על הערוה ועדיין לא חזר בתשובה אם אין לחוש לתקלה או קטטה יכולין לקרותו שאם יתבייש אפשר שיעשה תשובה עי\"ז ומי שהוא חשוד לעבירו' מותר לקרותו אם לא שהוא מפורסם לבעל עבירה שעושה בפרהסיא ולא ידע עול בושת או מי שמלגלג על דברי חכמים ורגיל לדבר דברי אפקורסות כיון שהוא ממכחישי התורה בפרהסיא אין זה מברך אלא מנאץ:", + "כל מי שיודע בטיב גיטין מבין יודע שלפעמים נצמח מבוכה גדולה בקריאת הש\"ץ לתורה לפי שבגט צריך לכתוב שם המובהק של המגרש ועושין עיקר משם הקודש שעולה בו לתורה וחותם בו ומחמת זה נופלים ספיקות הרבה כשקריא' הוא בשינוי ממה שרגיל לחתום או משם המקובל שרגילין בו משפחתו ועי\"ז צריך לבא לידי ב' גיטין מלבד טורח רב ממשא ומתן בין בעלי הוראה ויארע לפעמים שיבא ג\"כ לידי עיגון או קרוב לעיגון כידוע לרגיל בספרי שו\"ת המדברים בזה ולכן ראוי לחזן לדייק בשם לכל קוראין אשר יקראוהו באמת כאשר הוא שמו ושם אביו האמיתי ולא יסמוך על דמיונו לבד רק לחקור ולידע כי כן שמו המובהק שרגיל לחתום ורגילין בני משפחתו בשם זה לשם מובהק. ויש מהחזנים הנקדנין החפצים להראות דקדוקי עניות שלהן ולכן קורין לכל אלי' אליהו ולאברם אברהם ולפעמים ששמו המובהק הוא אלי' בלא וא\"ו וכן אברם וכל כיוצא בזה ולכן ראיתי לרשום קצת שמות שיש להתבונן בהם בכדי שאם יבא לידי גט הוא או בנו או בתו לא יפול ספק מחמת העלי' לס\"ת ואדרבה יתברר מזה היטב. ומ\"מ אם זה העולה אינו מתושבי העיר רק עובר אורח א\"צ לדקדק כ\"כ בזה:", + "אלו הן קצת שמות שיש להתבונן בהם כגון אברם או אלי' יש שעיקר שמו כן להיות חסר. וכן גדליה חזקיה חנניה טוביה ישעיה ירמיה וכיוצא יש מלאי' ויש חסרים. גדיל יש ששמו המובהק גד ויש ששמו גדלי'. גרשון יש ששמו גרשם. בער יש ששמו הקודש דוב ויש ששמו הקודש ישכר וכן המנהג במדינתינו. ישכר בשין אחת וכן חותמי' על הרוב ואם יודע שזה רגיל לחתום יששכר יש לקרותו כן גם לס\"ת ובאשכנז רגילין שהנקרא בשם בער ושם הקודש יששכר חותם בשני שינין ועולה לתורה בשם יששכר בשני שינין. ומי שקורין אותו בפי כל ישכר יש לו לחתום ג\"כ רק ישכר ולעלות לתורה ג\"כ בשם זה אם לא שמקובל בידו שבני משפחתו שמם יששכר ועולים כן לתורה וחותמי' כן א\"כ מה שנקרא בפי כל העולם בחד שי\"ן אינו רק קיצור השם. חנה יש ששמו כך ויש שהוא כינוי לחנן. חנן לפעמים הוא שם בפ\"ע ולפעמים כינוי לאלחנן או יוחנן. מי שנקרא ליזר מן הסתם שם הקודש אליעזר. לאזר מן הסתם שם הקודש שלו אלעזר. נחום יש ששמו כך ויש שהוא כינוי למנחם. נתן יש ששמו המובהק יהונתן. עוזר יש שהוא כינוי לעזרא או לעזרי'. מיכל יש שהוא כינוי ליחיאל או למיכאל. וכן יש כמה כינוים שיש להם שמות קודש הרבה כגון הירש זעליק זלמן ליב פייבש ודומיהן. וש\"ץ המדייק בשמא באמת יש לו לעמוד על עיקר שם הרגיל לבני משפחתו וא\"א לפרט כולם כי רבי' המה וכתבתי אלו לדוגמ' להיות דבר הלמד מענינו ודעת לנבון נקל:", + "מי שבא בזמן הזה בחוץ לארץ ואמר כהן אני נאמן לקרות בתורה ראשון ולישא את כפיו, ואם הוא חלל שנולד מגרושה או חלוצה אינו קורא ראשון ואינו נושא את כפיו ואם כהן נשא גרושה או חלוצה לא יקרא ראשון ולכל שאר מעלות כהונה הוא פסול עד שידור הנאה ע\"ד רבים מהנשים שהוא אסור בהם וכן אם מטמא למתים פסול מכל מעלות כהונה עד שישב ויקבל עליו שלא יטמא עוד למת וא\"צ לידור רק די בקבלה לבד ומי שיש לו בת שהמירה או זינתה אין נוהגין בו קדושה לקרות בתורה ראשון ומי שבא ואמר לוי אני נאמן לקרותו לוי במקומות אלו שאין נוהגין במעשר וכל הפסולין שחשבנו למעלה בכהן אין נוהגין בלוי:" + ], + [ + "דיני חיובים לקרות' ומי נדחה מפני מי, ובו ט\"ו סעיפים:
אלו החיובים שהסגן מחיוב לצוות לקרותם קודם לאחרים, חתן ביום חופתו. חתן בשבת שקודם החתונה שמזמרים אותו. נער שנעשה בר מצוה באותו שבת. בעל אשה יולדת בשבת שהולכת לבה\"כ. חתן בשבת שאחר החתונה. יאר צייט שהוא יום שמת בו אביו או אמו. אבי ילד זכר בשבת שלפני המילה ויש מקומות שנוהגין שגם המוהל והסנדק הם חיובים ופה אין נוהגין כן רק מכבדין בהגבהת הס\"ת:", + "חתן ביום חתונתו היינו בחול כשיעשה החופה ביום זה הוא קודם לכל החיובים אפילו לנער שנעשה בר מצוה ביום זה ומכ\"ש שקודם ליא\"צ. נער שנעשה בר מצוה בשבת הוא קודם לכל החיובים כיון שהוא יום חינוכו מלבד חתן שמזמרין אותו שהוא שוה לו ויטילו גורל ואם אין הנער שנעשה בר מצוה מתושבי העיר אינו דוחה שום חיוב שלא מתושבי העיר:", + "חתן בשבת שקודם החתונה שמזמרין אותו, הוא חיוב אפילו אם לא תהי' החתונה באותו שבוע כגון שהולך לעשות חופתו בעיר אחר רחוק מכאן, הוא חיוב וקודם לבעל אשה יולדת וא\"צ לומד לחיובים שאחריו, ואם הי' סבור שתהי' החתונה באותה שבוע והי' חיוב ואח\"כ נדחתה החתונה, במדינתינו אין נוהגין לזמרו עוד הפעם, ולכן שוב אינו חיוב בשבת שתקבע החתונה בשבוע שאחריו וכן אלמן שאין מזמרין אותו אינו חיוב בשבת שלפני החתונה לדחות חיובים אחרים אבל אם אין חיובים יש לקרותו קודם לאחרים ואבי החתן בשבת שמזמרין אותו ג\"כ נוהגין לקרותו ומ\"מ אינו דוחה שום חיוב ואף אלמן בשבת שקודם חתונתו קודם לו:", + "איש של יולדת בת או בן הוא חיוב בשבת שאשתו הולכת לבה\"כ ואעפ\"י שיולדת בן כבר עלה בשבת שקודם המילה מ\"מ הוא קודם לחתן בשבת שאחר החתונה ויא\"צ ומכ\"ש שקודם לאבי הילד הזכר בשבת שקודם המילה ואם יש חיוב מהולכת לבה\"כ מחמת לידת בן ואחד חיובו מחמת לידת בת יטילו גורל ואם היא חולה ואינה הולכת לבה\"כ אזי אחר שעברו מ' יום לזכר ופ' ימים לנקבה שהוא זמן הבאת קרבן שלה אז הוא חיוב אף שאינה הולכת לבה\"כ ואם מתה היולדת שוב אינו חיוב:", + "אשה שהפילה אעפ\"כ בעלה חיוב בשבת ראשון שהולכת לבה\"כ או אחר מ' יום כו' ודוחה שאר חיובים כמו אם ילדה וולד קיימא אא\"כ הפילה צורה שאין אנו בקיאים בה שאז אינו דוחה חיוב אחר דשמא אינו ולד ומ\"מ יש לקרותו קודם לאחרים:", + "מי שהיה חתונתו מיום ד' ואילך הוא חיוב בשבת שאחריו ודוחה יא\"צ ואבי הבן לפני המילה ודוקא שהוא בחור או שנשא בתולה ואם לאו אינו חיוב ומ\"מ יש לקרותו כשאין חיוב אחר וכן אם היתה החתונה בשבוע זה קודם יום ד' אע\"פ שאין דוחה חיוב אחר יש לקרותו קודם לאחרים. ומי שנשא בתולה קודם לנושא אלמנה ואלמנה לחלוצה וגרושה:", + "יאר צייט הוא חיוב ונדחה מפני שאר חיובים חוץ מחיוב אבי הילד קודם המילה או אפילו אם המילה באותו שבת נדחה מפני יא\"צ לפי שסופו לעלות בשבת שתלך לבה\"כ ואם היא\"צ אינה ביום השבת רק בשבוע שאחריו אינו חיוב לדחות אבי הילד ומ\"מ נוהגין לקרותו כשאין חיוב אחר:", + "אבי הילד זכר חיוב בשבת שלפני המילה ואם התינוק חלש ולא ימולו אותו בשבוע זה אינו חיוב עד השבת שקודם שבוע של המילה ואם יש שם אחר שהוא חיוב מחמת שחל המילה בזמנה בשבוע זו הוא קודם לזה של המילה שלא בזמנה ואם היה סבורים למול בשבוע זו ועלה בשבת שלפניו בתורת חיוב ואח\"כ נדחה המילה שוב אינו חיוב בשבת אחר שיהי' קודם המילה:", + "אם המילה חלה בשבת הוא חיוב אף אם אינו מבני הכנסת הזאת או אינו תושב פה כלל מ\"מ הוא חיוב ויש לקרותו קודם לאחרים אעפ\"י שהם תושבים ואם התושב הוא חיוב קצת ויש איזה צורך לקרותו כגן יא\"צ בשבוע שאחריו וכיוצא, הוא קודם. ואם אחד מילתו בשבת ואחד אחר השבת ושניהם תושבים או אורחין מי שחל מילתו היום הוא קודם:", + "מי שנעשה בר מצוה בשבוע זו או בשבת שלאחריו אעפ\"י שאין דוחה חיובים מ\"מ הוא קודם לאחרים שעכ\"פ מתחנך היום ראשון בעלי' לס\"ת ואביו מברך ברוך שפטרני, ואם בשבת היו חיובים אחרים שנדחה מפניהם יש לקרותו בימי החול שאחריו ויברך האב אז, ושוב אין חיוב בשבת שאחריו, ואבי הנער אינו חיוב כלל אעפ\"י שנעשה בנו ב\"מ בשבת:", + "מי שהיה חולה ונתרפא וכיוצא בו שצריך לברך ברכת הגומל יש לקרותו קודם לאחרים כיון שנהגו לברך בשעת קריאת התורה ומ\"מ אינו דוחה שום חיוב כיון שמן הדין יכול לברך בעשרה אף בלא עליה לס\"ת יש לו לעשות כן ולא יודחה החיוב מפניו:", + "בקצת מקומות נוהגין שהמוהל והסנדק הם חיובים והסנדק דוחה לאבי הבן ואבי הבן להמוהל ואם המוהל מילד של אחר, מפילין גורל, ולפי שבמקומינו אין הסנדק והמוהל חיובים, קצרתי בזה:", + "נוהגין לקרות למי שעתיד לצאת לדרך אחר השבת או בא מן הדרך וכן נוהגין לחלוק כבוד לאורח נכבד לקרותו והוא טוב ויפה אך אין אלו דוחין שום חיוב מהחיובים הנזכרים:", + "אם יש שני חיובים שוים יש לילך אחר ידיעתם בתורה ואם שניהם ת\"ח ת\"ח בעל הוראה קודם לת\"ח מפולפל ואינו בעל הוראה ועוד יש מדרגות וקצרתי כי אחרי שיוצא מגדר חיוב הוא נמסר לסגן והוא עושה לפי ראות עיניו וחולק כבוד למכובדים ובמקומות שמוכרין המצות ונופל המעות לצדקה כל הקונה אותם יש לו רשות לקרוא למי שירצה ובלבד שגם הוא יקרא החיובים שזה לא מכרו לו, גם יקרא כ\"א לפי כבודו שלא יבא לידי מחלוקת. ואם אחד קנה עליה אחת ונזכר הסגן שיש חיוב שצריך לקרותו יכול לחזור בו שמכירה בטעות הוא, ואם אחד קנה איזה עליה וקדמו אחד אם תפס גובה ממנו יו\"ד זהובים ויש בזה מחלוקת וקצרתי שאין מצוי בינינו:", + "נוהגין לקרות התוקע לעלות לתורה בר\"ה ויש מקומות שש\"ץ המתפלל מוסף בר\"ה ויוה\"כ הוא ג\"כ חיוב לעלות לתורה באותו יום שהוא מתפלל ודוקא אם הוא תוקע ומתפלל בחנם אבל אם הוא בא בשכרו אינו חיוב כלל ויש מקומות שבר\"ה ויוה\"כ אין משגיחין בחיובים כ\"א על המתנדבים בעין יפה. ונוהגין שמי שמוחזק מכבר מידי עלותו שנה בשנה אין מוציאין מידו וכתבתי מזה בקונטר' מטה אפרים במנהגי ר\"ה ויוה\"כ והכל כמנהג המדינה:" + ], + [ + "דין הנהגת הקורא בתורה. ובו י\"ט סעיפים
יש מקומות שנהגו שהעולה לתורה הוא עצמו קורא בקול רם ובמדינתינו נוהגין שהציבור בוחרין איש מיוחד לזה או הש\"ץ הקבוע לתפלה או איש אחר הבקי לקרות והוא קודא לפני כל הקרואים ויש להם לבחור אדם הגון ובעל תורה ומע\"ט ויש לו קול נעימה ובקי לקרות המלות בנקודתם והנגינות והטעמים כראוי וגם יהיה לו קצת ידיעה בחכמת הדקדוק למען דעת שלא ירפה החזק ויחזק הרפה ויניח הנד וינוד הנח ולא ישתנה שום אות מתנועתו ונקודתו הנתונה מסיני ולא ישתנה משמעות שום תיבה ע\"י שיבוש קריאתו וכל מה שהזהירו חז\"ל בק\"ש יש לו ליזהר להקורא בתורה ויש קצת קורים נקדנין שמדקדקים בקריאתם הרבה יותר מהצורך ומרחיבין פה ומאריכין לשון עד אשר יצא מאפם והיה לזרה בעיני ההמון עד שנדמה להם כהברה אחרת לגמרי ואלו אין רוח חכמים נוחה מהם וכל המשנה ממה שהציבור רגילין בדבור או במעשה ידו על התחתונה:", + "מה טוב אם ימצא כזה שיהי' לו ג\"כ הדרת פנים ושאר מעלות שמנו חכמים בש\"צ הקבוע לתפלה לפי שזה כבוד לתורה ושבח לציבור גם צריך שיהי' אהוב לציבור והוא אוהבם ואם אירע שהקורא יש לו שנאה עם אחד מהציבור מוטל על הסגן שלא יצוה לקרות לזה לפרשת התוכחה מפני שיש סכנה בדבר ואם זה יודע שהקורא שונאו ומתירא שמא יקראוהו יצא בין גברא לגברא מבה\"כ עד שיקראו אחר ויכנס אח\"כ ואם לא יצא וקראוהו יעלה כיון שהוא מתכוין משום ככוד התורה שומר מצוה לא ידע דבר רע ואסור להקורא לחשוב בשעת קריאתו ענין קללה לנוכח שום אדם ואף כשקורא הברכות לא יחשוב לברך חבירו שהוא אוהבו ומכ\"ש בתוכחות וקללות שאין לו לעשות כן וגם אין לו לחשוב בשעת קריאה שהוא נותן קולו בנעימה כדי שתערב קריאתו לפלוני שהוא נדיב ואיש מתן וכמ\"ש בחו\"ה שאמרו למלך אחד איך ערבה לך קריאת פלוני והשיב איך תערב עלי והוא אינו קורא אלא כדי שתערב לי אבל יוכל להנעים קולו כדי שתערב לציבור שעי\"ז יכוונו לבם ויטו אוזן לקול קריאתו ומצא חן ושכל טוב בעיני אלקים ואדם:", + "הקורא יש לו לתת לב להבין הסדר שיקרא עפ\"י פירוש רש\"י או עכ\"פ לפי פשוטי הדברים ויקרא בקול רם ולא בחטיפה ולא במתינות הרבה משום טורח ציבור כ\"א בדרך הממוצע ולא ישמיע קולות גדולות שמבלבל בזה דעת השומעים רק יקרא בשפה ברורה בנעימה קדושה להמשיך לב הציבור שיהיו מטים אוזן לשמוע ויקרא הכל מתוך הכתב וכשיגיע קרוב לסוף העמוד לא יניח הסגן לקרב העמודים כי לפעמים מחמת זה קורא תיבה א' או ב' שבסוף העמוד בע\"פ מחמת הרגל לשון ואינו נכון ויזהר הקורא שלא יפסיק בשיחה אפילו בין גברא לגברא ומכ\"ש שלא לצאת חוץ:", + "יש מי שכתב שיש להתנועע קצת בעת הקריאה כי התורה ניתנה ברתת ובאימה ומ\"מ לא יטיל אימה יתירה על הציבור כי על כן ירים ראש וינוע ויעמוד מרחוק ומזדקר בבת ראש לאחוריו ויצא שכרו בהפסדו כי עי\"ז דעתו מתבלבלת ואינו יודע מה הוא שח וגם קורא כמה תיבות שלא מתוך הכתב מחמת הרגלו ולפעמים מביא את הציבור לידי גיחוך ובלבול הדעת כשבא לידי טעות והחכם עיניו בראשו בעת עמדו לקרות מודד לו כמדתו שלא ירחיק מן הכתב כמלא עיניו ושוב אינו מעביר על מדתו זאת בכל עת הקריאה עד תומו ואף אם מתנועע קצת תנועה קלה ובפרט בעת הזכרת השם מ\"מ לא רמו עיניו מן התיבה שהוא עומד בה עתה ודעתו מיושבת עליו וגם צריך ליזהר שלא יקרא בהברה חזקה וקשה הרבה שעי\"ז נצוצות של רוק נתזין מתוך פיו ונופלים על הספר ומלחלחין האותיות ואם מקנח אותם בעת שהוא לח מתקלקל נוי הספר כי זה האות מראיתו כיהה ובין השיטין מקומו משחיר ולפעמים נמחק אות שאין ניכר צורתו ובא לידי פסול ומכ\"ש אם נתזה צנורה מפיו על האותיות משמות הקדושים שאין נמחקים שאסור לקנח במטפחת וכיוצא משום לא תעשון כן כו' וצריך להמתין שיתיבש היטב שלא יבא לידי מחיקה ויש אנשים שטבעם מידי דברם מתיזין רוק ובעת הקריאה ישימו כף לפיהם עם מטפחת קטן או כנף טליתו להיות שפה לפיו סביב ואף שאין זה מדה נכונה דהשתא לפני מלך ב\"ו אין עושין כן מ\"מ לא נמנעו מלעשות כן מחמת חששות הנזכרים ומ\"מ מי שאפשר לו ליזהר מהתזת רוק בלא מטפחת אין לו לעשות כן משום זהירות יתירה ואותן המחזיקים מטפחת יראו שיהיה קטן שלא יהי' ניכר כ\"כ וגם לא יחזיקו על פיהם ממש כי אם סמוך לו כדי שלא יהא הקול צרור ולא נכון לדבר כן כ\"א בשפה ברורה מצלצל באזני השומעים ויערב לנפשם:", + "הקורא שממנין הציבור ומבטיחים לו שכר קצוב צריך להתנות עמו כך וכך לשבוע או לחודש או לשנה שהשכר הוא בין על מה שהי' קורא בין בחול בין בשבת ואז הוא שכר שבת בהבלעה אבל אם אין לוקחין רק לקרות בשבת לבד ומבטיחין לו שכר ע\"ז אינו נכון:", + "לכתחלה אין לקרות ע\"י קורא אחר קורא אפילו אם הקריאה בב' וג' ספרים לא יחלקו לקוראים רק אותו שהתחיל לקרות יגמור לקרוא כל הקרואים שבאותו היום ומ\"מ אם הקורא הקבוע לא היה בבה\"כ והתחיל אחד מבני הכנסת לקרו' אעפ\"י שאינו בקי וקראו לפניו מתוך החומש ובאמצע הקריאה בא הקורא יגמור זה הקורא ראשון את הפרשה לפני העולה ההוא ושוב כשיקראו אחר יתחיל לקרות הקורא כדרכו:", + "אם אין שם גדול שיודע לקרות רק קטן מוטב שלא להניח הקטן לקרות אלא יקרא אחד מבני הכנסת ויקרא הקטן או אחר לפניו מתוך החומש ואם הגיע לכלל שנים וידוע שהוא בן י\"ג שנים ויום אחד אעפ\"י שאין ידוע אם הביא שני שערות סומכין על החזקה שהביא סימנים ורשאי לקרות מן הדין ומ\"מ משום כבוד תורה וכבוד ציבור יש למנות לכתחלה מי שהוא לבוש שנים ובעל מדות כאשר בארנו:", + "בין במקום שנוהגין שהעולה בעצמו קורא בקול רם ובין במקום שהש\"ץ קורא אינו רשאי לקרות אם לא סידר תחלה שלש' או ארבעה פעמים בינו לבין עצמו ואם אין שם מי שיסדר לעצמו מקילין שיקרא אחד שיודע לנגן הטעמים אעפ\"י שלא סידר וקוראין לפניו בלחש מתוך החומש או הסידור שלא לבטל הקריאה בציבור ומזה תוכחת מגולה להקורא הקבוע שאין לו להתרשל מלבא בעיתים המזומנים לקריאה שע\"י התרשלותו גורם בלבול הדעת בקהל רב אחרי שאין מי יקרא בצדק מעמידין קורא דגר או ילד ולא במשפט וכמה מלות מזרקין כלפי מעלה אשר לא כדת ואין יכולין לומר שורה שלא בשיבוש ולבלתי היות שם ערוב תערובות טעמים ותערובות גופם של אותיות אחת למעלה ושבע למטה וקולרו תלוי בצווארו וגם אחרי כי שכיר הוא בא בשכר הרי הוא גוזל את הרבים ויש לו ללמוד ממלאכת הדיוט היחיד כמה הקפידו חז\"ל על הפועל הבא בשכרו דהקילו עליו קצת בענין ק\"ש ותפלה כדי להיות מהיר במלאכתו וק\"ו להקודש כי מלאכת שמים הוא אף אומנתו בקהל קדושים מצוה דרבים שיש לו ליזהר לעמוד על משמרתו משמרת הקודש והמהדרים נוהגין להיות זריזין מקדימים ומזרזין עצמם להיות הוא בעל הקורא ראשון לקבלת התורה על הבימה להכין אותה ולקבוע מקום קריאת זאת תורת העולה וכך הדור לו ואם אינו עושה כן להיות מצוי בעת הצורך לקריאה והוא מתרשל מלבא ורגיל בכך רשאים הציבור לסלקו אף בלי התראה:", + "הבימה שקובעין בה התיבה שקורין עליה בס\"ת עושי' אותה באמצע בה\"כ בכדי שיעמוד עליה הקורא בתורה וישמעו כולם ואין עושים יותר מששה מדרגות לבימה ולכתחלה יש לקבוע מקום לתיבה נגד כותל מזרח שקובע שם הארון הקודש ומ\"מ אין להקפיד אם אינו מכוון נגדו ממש ואם אירע יום המעונן או במנחה של שבת שלפעמים כשהיום פנה לערב שאין רואים היטב על הבימה רשאים דרך עראי לקרות על השולחן העומד סמוך לחלון שבצד דרום או צפון אבל לא לצד מערב ובשעת הדחק יש להתיר אף לצד מערב כיון שהוא דרך עראי ומ\"מ לא יהי' מקום הקריאה מכוון נגד ארון הקודש ואם מתפללים בבית בעשרה והחלונות בצד מערב וצריך לקרות בקביעות לצד מערב כי הקורא לאורה הוא צריך יכולים לקבוע הקריאה לצד מערב אך לא יקבעו את ארון הקודש נגד מקום הקריאה ממש:", + "אם הקורא עצמו רוצה לעלות לתורה יעמוד אצלו מצד שמאלו הש\"ץ הקורא בשם העולים לתורה שהוא שם ג\"כ אצל הס\"ת ואם הוא עצמו הוא הש\"ץ יעמוד שם איש אחר שכשם שניתנה התורה ע\"י סרסור והוא משה רבינו ע\"ה שהיה כמו סרסור בין השי\"ת וישראל כך אנו צריכים לנהוג בה ע\"י סרסור והסגן עומד כביכול במקום הקב\"ה שהוא המצוה לקרות למי שישר בעיניו והקורא הוא הסרסור במקום משה והעולה הוא המקבלה במקום ישראל ובשליחות' ומזה יש ללמוד שיש לבחור סגן איש נכבד ובעל מע\"ט ודעת הבריות נוחה ממנו שלא יחשדוהו שבשביל הנאת עצמו או איזה סיבה יתמוך כבוד לאשר לא נכון לו או בהיפך וכן ראוי לציבור שלא יהרהרו אחרי הסגן וידונו אותו בכל ענין לכף זכות כי דרכיו דרכי נועם וכל נתיבתו שלום והדבר אשר יקשה בעיניהם יתלו כי משגה הוא וטעה בשיקול הדעת ויתקיים בו ובהם שלום רב לאוהבי תורתך כו'. ואם יארע שקראו לאחד שלא לפי כבודו והוא חושד בסגן שעשה במתכוין לבעבור הרעימו וכיוצא בו, אם נגע יראת ה' בלבבו יש לו להתאפק בעת ההוא ולא יאמר לו דבר בעתו וישא ק\"ו בנפשו אם קרוץ מחומר כמוני אשר ביקר בל ילין נפשו מתרפקת ותפעם רוחו בננוע בקצה כבודו כחוט השערה עאכ\"ו מעלות למקום המקודש הזה משכן למלך הכבוד ומעלת התורה הקדושה שהמיקל ראשו ואינו חושש לכבודם לא ינקה רע ח\"ו ואם אחד בגובה אפו בל ידרוש ק\"ו ויעשה פלילות עם הסגן חיוב על הסגן להיות מן הנעלבים ומקומו לא יניח ואם הסגן מתפעל לפי שזה הקניטו בדברים ומניח הס\"ת והולך לו ראוי לענשו כי אם אדם חטא ס\"ת למה בייש וכל ערום יעשה בדעת ויחוס לכבוד המקום ולכבוד התורה ובזה יגדל כבודו כמו שאמר הכתוב כבוד איש שבת מריב:", + "הקורא בתורה צריך לעמוד בעת הקריאה ואפילו לסמוך עצמו לכותל או לעמוד והוא השלחן שהס\"ת מונח עליו אסור וכן העולה לתורה והסגן צריכים לעמוד ויזהירו אפילו מלהשען קצת ומי שהוא בעל בשר או חולה או זקן הרבה שקשה לו עמידה בלי סמיכה רשאי לסמוך קצת אך יזהר שלא לסמוך כ\"כ עד שאם ינטל אותו דבר יפול ואם אי אפשר לו לסמוך כ\"א בענין זה והוא צריך סעד לתומכו מותר גם בזה אך ישען על הדפין של השלחן ולא על המפה שהוא תשמיש קדושה ובדיעבד אם קרא בישיבה יצא וא\"צ לחזור ולקרות ועל הרוב עבודת הסגן הוא שהוא אוחז ביד העשוי מכסף להורות לפני הקורא באיזה שורה ותיבה שהוא עומד עתה ולפעמים א\"א לו כ\"א כששוחה עצמו וסומך על השלחן מותר אבל בלא צורך אין לו להשען:", + "פעמים שהס\"ת ארוכה וגדולה הרבה והקורא שצריך לקרות מתוך הכתב וכן העולה שצריך לקרות בס\"ת מה שמקרא לפניו ולקרות אחריו בלחש וא\"א להם לראות בראש הדף אם לא כששוחין עצמם סמוך לס\"ת ועי\"ז בא לידי סמיכה על השלחן יש להתיר שהרי נראה לכל שאין סמיכה זו דרך גאות שזהו כשעומד זקוף וסמוך אבל כשעומד מוטה וכפוף עמידה באימה הוא זו ויכול לעמוד סמוך ואינו נראה כמהדר לפני מלך שסמיכה כזו לא אפשר ולא מכוון לסמוך ומ\"מ לא יסמוך על המפה וגם יזהר שאחר שיקרא השורות העליונות מראש עמוד ויגיע בחצי עמוד או קרוב לו שאפשר לו לראות היטב בלי סמיכה יזקוף משחייתו כדי שלא יצטרך להיות סמוך כלל:", + "כל תיבה שהוא קרי וכתיב הלכה למשה מסיני איך יהי' הכתיב ולא כמו שהוא נכתב הוא נקרא כ\"א כפי המסורת ולכן כן צריך הקורא לקרות ואע\"פ שמלה זו שהוא קורא קריאה בעל פה הוא שהרי כתיב בתורה בענין אחר ואעפ\"כ צריך הוא שיראה בספר התיבה הכתובה שמה והוא יאמר אותו כפי המסורת ומעשה באחד שקרא כפי הכתיב והתרו בו שיקרא כפי המסורת ונדוהו הרבני גדולי הדור והורידוהו מן התיבה:", + "הקורא יש לו ליזהר לקרות הכל כפי הנקודות והטעמים המסורים בידינו מקדמונינו ז\"ל ואין לו להשען על בינתו במקום שיראה לו בענין אחר כי הרבה דקדקו הקדמונים להעמיד הכל על מכונו ומתוקן ומקובל בידם הל\"מ ומחמת כללי המדקדקים לא ישתנה הקבלה וגם יש לו לתלות כי לא נכון עמו מחמת קוצר דעתו וגם אין בידינו כללי חכמה זו במסורת מחכמי הש\"ס שקבלו איש מפי איש הל\"מ רק מה שאבותינו הקדמונים יגעו ומצאו בחכמה זו חרשו וזרעו וטחנו ורקדו עד שהוציאו סולת נקיה ועליהם יש לסמוך במקום שאינו סותר הקבלה והמסורת דזכינו שקרוב לימינו נדפסו חומשי תורה עפ\"י המדקדק מהר\"א מפרעמסלא ושמעתי כי הם מנוקים בצדק ויש לקורא להרגיל עצמו בהם וגם להיות שגור בפיו משפט המתגין לעיל ומלרע ובמשפט הנקודות לא יטה ימין ושמאל:", + "אמרו חז\"ל חמשה מקראות אין להם הכרע שאת (בראשית ד') ארור (שם מט) מחר (שמות יז) משוקדים (שם כה) וקם (דברים לא) ובזה אע\"פ שאין לו לשנות הטעמים הכתובים ויש שכתוב אתנחתא מ\"מ יש לו לקורא שלא לעשות הפסק במקומות אלו ולא יעשה עצמו מכריע רק יקרא תיבה זו עם התיבה שלפניה ושלאחריה בתכיפה אחת והקב\"ה יודע הכרעות וכן כפ' משפטים פסוק ויעלו עולות ויזבחו זבחים שלמים לה' פרים אע\"פ שבתיבת עולות נקוד אתנחתא אין לו לעשות שמה הפסק הניכר ויקרא עד סוף הפסוק יחד בלי הפסק. בקריאת עשרת הדברות הונחו שני טעמים טעם עליון וטעם התחתון ויש בזה דעות אימת יקרא בעליון ואימת בתחתון ואי\"ה בשער המועדים אבאר זה:", + "בין אם העולה הוא הקורא או הקורא בקול רם הוא אחר אם קרא וטעה אפילו בדקדוק אות אחת שמשתנה הענין ע\"י שינוי הנקודה כגון יעשה בפתח וקרא יעשה בצירי או להיפך וכן בחלב אמו שהוא בחטף וקורא בחלב בצירי או להיפך מחזירין אותו אבל אם טעה בנגינת הטעם או בנקוד שאין הענין נשתנה מחמת שינוי אין מחזירין אותו אבל גוערין בו:", + "ישוב שיש שם מנין ואין מי שיודע לקרות בתורה כהלכתה ובטעמים אעפ\"כ יקראו בתורה בברכה כהלכתה ומפטירין בנביא ואם יש שם מי שיודע עכ\"פ לקרות הטעמים מתוך החומש יקרא זה מתוך החומש לפני האיש הקורא בס\"ת להורות הדרך בנקודת וטעמים כראוי והקורא מתוך החומש לא יקרא בקול רם רק כדי שיהא נשמע להקורא מתוך הס\"ת ואם אין שם מנין יתבאר בשער זיין סעיף ל\"ח:", + "אסור לקורא או לעולה לקרות בראש מגולה בין אם הוא גדול או קטן העולה למפטיר ולכתחלה יש לו לקורא או לעולה שלא לקרות או לעלות במצנפת שמתהלך בו בקרב ביתו אלא ישים בראשו הכובע שדרכו ללובשו כשרוצה לקבל פני אדם גדול ונכבד ואם יש שם טלית מצוייצת יתעטף בו מפני כבוד הציבור אפילו בקריאה שבעת תפלת המנחה, ויקח טלית שאולה ולא יברך עליו כמ\"ש סי' תקפ\"א ואם הקורא אינו רואה בטוב ורגיל בבתי עינים מותר לקרות בהם:", + "אם הקורא נעשה אבל ב\"מ אסור לו לקרות בציבור בשבת שבתוך ז' ואם הוא קבוע לקרות בכל שבת טוב שילך להתפלל לבה\"כ אחר אם יש שם ואם נעשה אבל בתוך הרגל ואין שם אחר לקרות מותר לו לקרות. אבל אם הוא אונן אסור ועיין לקמן סוף שער ה':" + ], + [ + "דין העולה לתורה והנהגת הציבור בעת קריאת התורה ודין ברכות לפני הקריאה ולאחריה, ובו ל\"ה סעיפים:
האיש שקורין אותו לעלות לתורה יש לו לילך בזריזות מיד אל המגדל שהס\"ת שמה. ומ\"מ לא ירוץ משום כבוד בה\"כ וכבוד הציבור ועולה בפתח שהוא לו בדרך קצרה ממקומו ויורד בדרך אחר שהוא לו בדרך ארוכה עד מקומו ואם שני הדדכים שוים עולה בפתח שהוא לו דרך ימין ויורד בפתח שכנגדו ולא ירד עד שיעלה השני הראוי לקרות אחריו והמדקדקים שלא יוכלו לשמוע הקריאה כהוגן בדרך הלוכו ממתינין עד שיסיים קריאת השני ויורד בין גברא לגברא:", + "כבר כתבנו שהקורא יש לו לסדר תחלה מה שיקרא ג' או ד' פעמים ונכון שגם מי שיודע שיקראו אותו לעלות יסדר לעצמו כמו כן ולא נהגו כן לפי שעל הרוב בעת הקריאה כבר קראו להם שנים מקרא ואחד תרגום וסומכין על זה ובפרשת החול מקילין ג\"כ לפי שנקראת ארבעה פעמים בכל שבוע רגילין בה מאוד וכן הפרשה של תעניות הרוב רגילין בה אך בפרשת מועדים וחוה\"מ וחנוכה ופורים וזכור ופרה וחודש יש לבעל נפש להחמיר לסדר לו הפרשה שמא יקראו אותו לעלות ואצ\"ל אם יודע שבודאי יקראו אותו:", + "העולה לתורה הסגן או הקורא פותחין לו ומראים לו המקום שיתחיל לקרות משם כדי שידע על מה הוא מברך ונוהנין שהעולה לוקח הטלית או המעיל של הס\"ת ומעבירו על מקצת העמוד במקום שיש לו לקרות ונושק הטלית או המעיל והוא מנהג וותיקין כמו שאכתוב לקמן וקודם שמתחיל לברך חוזר וגולל וסותם הספר בשעת הברכות ובגמר הברכות חוזר ופותח וקורא ויש מי שכתב שיניח הספר פתוח רק שלא יביט לתוכו בשעת הברכה שלא יאמרו הברכות כתובים בתורה רק יביט לצד חוץ ומי שעושה כן אין מזניחין אותו כי יסודותם בהרדי קודש וכ\"א יש לו על מה שיסמוך:", + "העולה לתורה צריך לאחוז בס\"ת בשעת הברכה ויש לו לאחוז בשני יריעות התורה מזה ומזה ולא יאחוז הס\"ת ערום כ\"א ע\"י הטלית או מפה בשעת הברכה ואחר הברכה יסלק השמאל משם ויש מי שנוהג לאחוז בידיו בעמודים הקרואים עץ החיים ולא ביריעות עצמה ויש לקיים שניהם לאחוז ביריעות התורה בשעת הברכה ובשעת הקריאה תהיה ידו הימין אוחזת בעץ החיים ורמז לדבר עץ חיים הוא למחזיקים בה ובשעה שאומר הברכה ונתן לנו את תורתו ינענע קצת את הס\"ת וכן בברכה אחרונ' כשאומר אשר נתן לנו תורת אמת ויש נוהגין לשחות ולהשתחות בשעת אמירת הברכה והעושה כן יש לו לכוון שאינו שוחה בשביל הברכה שלא תיקנו חז\"ל לשחות בזה רק משום כבוד התורה ולכן אין לו לשחות בסוף הברכה כ\"א באמצעה והעולה אין רשאי לישב ולא לסמוך רק יעמוד וכבר ביארנו היטב בשער ג':", + "יש נוהגין לומר בלחש הריני מוכן לקרות בתורה ליקב\"ה ויש מי שכתב לומר בדרך הלוכו הריני הולך לקרות כו' אמנם הדברים נמסרו בלחישה לבאים בסוד ה' ויש להם עסק בנסתרות והם מושבעים ועומדים להזהר ממחשבת פגול לצייר תואר גשם גוף וגוי' כ\"א הכל בסוד אורות רוחניות שאין מחשבה תופסת בהם כלל ולא רבים יחכמו ורבות מחשבות בלב איש ההמוני אשר קצר מצע שכלו מהשתרע בדברים העומדים ברום של עולם וענינים רוחניים כאלה ועל מחשבה דקה מן הדקה חייב משום פגול אך האידנא כבר דשו בו רבים וה' הטוב יכפר בעדם:", + "אחר שראה המקום שיש לו לקרות משם ונשק לו אומר בקול רם ברכו כו' והצבור עונין ברוך כו' וגם העולה יש לו לענות בלחש עם הציבור אעפ\"י שבמה שאמר ברכו לא הוציא עצמו מן הכלל שהרי אמר המבורך מ\"מ יש לו לחזור ולכלול עצמו עמהם בפירוש ורוב העולם נוהגין שהעול' חוזר ואומר בקול רם ברוך ה' כו' והציבור עונין אמן אחריו ומ\"מ כשהעול' ממתין עד שיסיימו הציבור ברוך ה' כו' אין לענות אמן אחריהם כיון שהוא חוזר ואומר ברוך כו' ויש שעונין אמן וחוזרים ואומרים ברוך כו' וכן עושין קצת ש\"ץ כשעוברים לפני התיבה שחרית וערבית כשהציבור אומרים ברוך כו' עונה אחריהם אמן וחוזר ואומר ברוך כו' וטעות הוא בידם שכיון שאומר מיד ברוך א\"צ לומר אמן:", + "העולה יש לומר הברכות בקול רם ומי שאומר בלחש גוזל את המצות וי\"א שאף בדיעבד לא יצא כי אין דבר שבקדושה פחות מעשרה ולכן יש ליזהר בזה לכתחלה ועכ\"פ ברכו צריך לומר בקול רם שישמעו הציבור ויענו ברוך כו' ומי שלא שמע שאומר העולה ברכו רק שמע שהש\"ץ ענה ברוך כו' לא יאמר ג\"כ ברוך ה' רק יענה אמן על אמירת הש\"ץ ולא יותר:", + "כשעולה חוזר ואומר בקול רם ברוך ה' כו' שהציבור עונין אחריו אמן יש לו להמתין מלהתחיל הברכה עד שיכלה אמן מפי צבור ואח\"כ יברך אשר בחר כו' ונתן לנו את תורתו ויש שמחמת רהיטת הלשון מבליעים תיבת את ולא נכון רק יאמר במתון ולא יהי' כבלע את הקודש ובסיום הברכה הציבור עונין אמן ואין הציבור רשאים לענות אמן עד שתכל' הברכ' מפי העולה והקורא עונה אמן עם הציבור בקול רם וממשיך בו קצת יותר מן הציבור בכדי שיבינו שמתחיל לקרות ויטו אוזן לשמוע ומתחיל לקרות מיד ויש לו להפסיק קצת בין מלות אמן להתחלת הקריאה שלא יהי' נראה מחמת נגינת האמן שהוא דבוק אל מה שקורא וגם באמירת אמן לא יסתכל בתורה רק בהתחלת הקריאה ויש להעולה לקרות בלחש מלה במלה אחר הקורא עם הנגינות וטעמים ששומע מפי הקורא וטוב שלא ישמיע לאזניו ועכ\"פ לא יהי' נשמע לחבירו וכמ\"ש למעלה:", + "כבר ביארנו שהקורא והעולה צריכין לעמוד וכן הסגן יש לו לעמוד ושאר הצבור רשאים לישב בשעת קריאת התורה רק בשעה שהעולה אומר ברכו כו' צריכין לעמוד ולענות ברוך ה' כו' ושוב יושבין ויש להחמיר לעמוד כל שעת אמירת הברכ' ואע\"פ שיש מחמירין שצריך לעמוד בשעת הקריאה נהגו להקל ויש מחמירין לעמוד אפילו בין גברא לגברא והוא מידת חסידות ומי שהוא איש חלש וקשה לו לעמוד ועי\"ז אין דעתו מיושבת לכוון היטב לקול הקורא יש לו לישב אך יזהר שלא לישב ופניו נוכח השלחן שקורין עליו שקרוב הדבר שלא יכוין לבו לעמוד בעת שיתחיל העולה לברך שאז אם האיש העולה שוחה בשעת הברכה נראה כאילו משתחו' לו:", + "אסור לצאת מבה\"כ בשעת שהס\"ת פתוח וכל היוצא עליו נאמר ועוזבי ה' יכלו אבל בין גברא לגברא אם יש לו צורך לצאת רשאי:", + "מיד כשמתחילין לקרות אסור לספר ולשיח שום שיחה ואפילו בין גברא לגברא אין לשיח ויש להחמיר שלא לשיח מיד שנפתח הס\"ת אף שעדיין לא התחיל לקרות ואפילו אם כבר השלים הפרשה שנים מקרא ואחד תרגום אסור לספר ואפילו להורות איזה דין לשואל לפי שעה אסור בשעת קריאה ממש ובין גברא לגברא מותר ובכדי להפריש מהאיסור מותר לומד בדרך קצרה אפילו בשעת הקריאה אם אי אפשר להפריש ע\"י רמיזה:", + "אפילו לספר בד\"ת בשע' קריא' אסור אפי' כבר השלים הפרשה שמו\"ת ומי שנפשו חשקה בתורה לחזור על למודו אפשר לו להקל כשיש שם עשרה בלעדו שאזניהם קשובות לקול קריאת התורה ויש לו לחזור פניו קודם שפותחין הס\"ת ולגרוס בלחש וכן אם רצה לקדו' בעת ההוא שמו\"ת מותר כיון שהוא מעין שקורא הש\"ץ אע\"פ שאינו קורא בפסוק ההוא שהש\"ץ קורא וכל זה בסדר קריאת פדשיות השנה אבל פרשת זכור ופרשת פרה שהם מן התורה אין להקל בקולות אלו וצריך כל אדם לכוון דעתו לשמעם היטב מפי הקורא מתוך הס\"ת כשירה והמדקדק במעשיו גם בשאר הפרשיות לא יסיח דעתו ויכוין לשמוע מפי הקורא ומ\"מ יכול לקרוא עם הקורא אם רוצה ויוצא בזה פעם אחד מקרא אך יהא החומש פתוח לפניו ויקרא מתוכו בלחש מלה במלה עם הקורא ויותר נכון שלא ימתין עם קריאת שמו\"ת עד שעת קריאת התורה וישלים שמו\"ת לפניו או לאחריו ובשעת הקריא' ישתוק ויכוין לקריאת הקורא ומ\"מ בין גברא לגברא יכול לקרות שמו\"ת וללמוד פירש\"י והמדקדקין נוהגין לקרות שמו\"ת בע\"ש והוא נכון כדי שתהי' הפרשה סדורה בידו אם יקראוהו לעלות וכמ\"ש למעלה ומי שאין לו פנאי לזה וקורא עם הש\"ץ לצאת ידי פעם אחד מקרא לא הפסיד ועיין סי' רפ\"ה:", + "מי שנתאחר לבא לבה\"כ עד שעת קריאה ובירך לעצמו ברכת התורה ותיכף קראוהו לעלות לתורה צריך לברך שנית בה\"ת על הבימה כשאר העולים אך טרם יעלה יאמר פסוק א' כגון יברכך ואם ממהרין עליו וא\"א לאומרו במקומו יאמר דרך הלוכו כדי שלא יהיו השני ברכות תכופות זה לזה בלי הפסק ולכן יפסיק ביניהם באמירת פסוק ולא תהי' ברכתו הראשונ' לבטלה ואם עדיין לא בירך ברכת התורה ונקרא לעלות ועלה ובירך וקרא שוב הוא פטור מלומר בברכת התורה ברכת אשר בחר בנו כו' רק ברכת אשר קב\"ו לעסוק בדברי תורה כו':", + "מי שעלה לתורה ואחר שבירך הברכה קודם שהתחיל הקורא לקרות הפסיק בשיחה בין בד\"ת בין בדברי חול צריך לחזור ולברך אבל אם כבר התחיל לקרות וכבר קרא פסוק או כמה פסוקים והפסיק באמצע רשאי לקרות להלן ואפילו הסיח דעתו מלקרות עוד ושוב נמלך וקורא להלן א\"צ לחזור ולברך ויש מי שכתב בענין אחר וספק ברכות להקל ומ\"מ נכון שהמברך יכוין תחלה בברכתו שאף שיסיח דעתו יחזור ויקרא על סמך ברכה זו ואעפ\"כ לכתחלה אסור להפסיק באמצע הקריאה אף בלא היסח הדעת כלל:", + "בחג השבועות ביום ראשון המנהג בהרבה מקומות לומר פיוט אקדמות אחר שיקרא הקורא לכהן פסוק ראשון מפסיקין שם וקורא העולה וכל הציבור עמו אקדמות ואח\"כ חוזר וקורא להלן מ\"מ צריך ליזהר שלא לשיח שום שיחה אחרת כלל אפילו לצורך אמירת הפיוט כגון הבאת המחזור וכיוצא וגם בינתיים תהי' הס\"ת מגוללת ומכוסה במטפחת שלה אבל יש מפקקפי' בזה וסוברים שלא להפסיק ונוהגין שאחר שעולה הכהן אל הבימה אז פותחין הס\"ת ומעמידין על מקום שצריך לקרות חובת היום וחוזרין וגוללין אותה ומכסים במטפחת ואומרים אקדמות ואח\"כ מברך הכהן וקורין בתורה בלי הפסק כלל ובמקום שנהגו כדעת הראשונה אין צריכים לשנות מנהגם:", + "אם טעה העולה בברכה שלפניה ובירך אשר נתן לנו אם כבר סיים נותן התורה צריך לחזור ולברך כל הברכה שנית בא\"י אשר בחר כו' נותן התורה ואם לא אמר עדיין בא\"י נותן התורה ונזכר לא יחזור לראש הברכה אלא יתחיל אשר בחר בנו ואם כבר אמר בא\"י ולא סיים נותן התורה עד שנזכר יש לו לומר מיד אמ\"ה אב\"ב כו' ולא יסמוך על מה שכבר אמר בא\"י אמ\"ה בתחלתו שא\"כ מה שאמר עתה בא\"י יהי' ברכ' לבטל':", + "העולה לקרות בתורה והראו לו המקום שצריך לקרות ובירך על התור' והתחיל לקרות או לא התחיל לקרות ובתוך כך הזכירוהו שפרשה אחרת צריך לקרות יש בזה דעות שונות והעולם נוהגים שאם הטעות הי' באותו העמוד שיש לו לקרות שהראו לו למעלה ממקום שיש לו לקרות או למטה מזה א\"צ לחזור ולברך והקורא מתחיל ממקום הראוי ואם מה שהראו לו הי' למטה יש לקרות ג\"כ איזה פסוקים להלן ממקום שהראו לו אבל אם הראו לו למעלה אין חוזרים לקרות מה שכבר קראו ומכ\"ש אם למעלה אינו מחובת יום זה כלל ולעולם אין מתחילין אלא ממקום הראוי, ואם הראו לו בעמוד אחר צריך לחזור ולברך אע\"פ שגם אותו העמוד הי' מגולה בשעה שפתח לקרות מ\"מ אין דעתו על עמוד אחר כ\"א על אותו עמוד שהראו לו ואף שאינו מכוון על מקום הקריאה ממש ומזה יצא מה שנוהגין להעביר עם הטלית על אורך מקצת היריעה באותו מקום שמראין לו לקרות לנשקו נשיקה של חיבה וכמש\"ל לפי שבזה מגלה דעתו שחביב עליו לקרות מכל הכתוב כאן אבל לא עלה על דעתו שתהי' הקריאה בעמוד שלפני זה או אחר זה אע\"פ שגם זה מחובת היום ולכן צריך לחזור ולברך שנית ואפילו כבר התחיל לקרות שמה פוסק וגולל למקום הראוי ומברך:", + "במקום שאמרנו שחוזר ומברך, אם כבר התחיל לקרות איזה פסוקים אז כשגולל למקום אחר צריך לחזור ולהתחיל ברכו אבל אם לא התחיל עדיין לקרות כלל א\"צ לחזור ולומר ברכו רק מתחיל בא\"י אמ\"ה אשר בחר כו' ואצ\"ל אם התחיל ברכו וענו אחריו ברוך ה' כו' ונזכר שהראו לו במקום אחר בכל ענין א\"צ לחזור וגולל למקום הראוי ומברך ברכת אשר בחר כו':", + "אם כבר התחיל לומר בא\"י ונזכר, אז אם הוא מקום קרוב שא\"צ הפסק גדול עד שיגלול למקום הראוי כגון שהוא העמוד הסמוך לו לפניו או לאחריו אזי יראו לו מיד מקום הראוי ויסיים ברכתו אבל אם צריך לגלול וע\"י שהות הגליל' יהי' הפסק ניכר בין הזכרת השם ובין הברכ' יש לו לסיים מיד למדני חוקיך כדי שלא יהא הזכרת השם לבטל' ויגלול למקום הראוי ויתחיל שנית הברכ' ואם כבר אמר ג\"כ אמ\"ה שאז א\"א לו לסיים שוב למדני חוקיך אז יש לסמוך שיסיים הברכ' אחר שגלל למקום הראוי אף אם יש שהות קצת לפי שהפסק שתיק' אינו חשוב הפסק כ\"כ:", + "אם הוא יום שיש בו שני ס\"ת וטעו והניחו האחרונ' ופתחוה ובירך עליה ואח\"כ נזכרו יבואר בשער המועדים ור\"ח אי\"ה:", + "אחר שגמר הקורא את הפרש' שקורא להעול' צריך העול' לברך לאחרי' ויש לו לגלול הס\"ת ולסותמה ומברך אשר נתן לנו וכו' ומניחה כך סתומה ויש שמכסין אותה ג\"כ במטפחת שלה בין גברא לגברא משום כבוד התורה לפי שעושין שהיי' קצת במי שבירך ומכ\"ש כשמזמרין לחתן ולכן טרם יעלה השני לא תהי' מונחת ערומ' בלא מצות והשני כשבא לקרות פותח ורואה כו' כמ\"ש בסעיף ג':", + "פירוש הברכה אשר נתן לנו תורת אמת זו תורה שבכתב וחיי עולם נטע בתוכינו זו תורה שבע\"פ וכן הוא אומר דברי חכמים כדרבונות וכמסמרות נטועים ואחר גמר הברכה קודם שמסתלק ממנה יש לו לנשק הס\"ת ואם נזדמן לו רוק בפיו לא ינשק הס\"ת ואח\"כ ירוק אלא ירוק תחלה ואח\"כ ינשק:", + "אם טעה בברכה אחרונה ואמר אשר בחר כו' אם לא סיים עדיין בא\"י נותן התור' יחזור ויאמר אשר נתן לנו כו' ואם כבר סיים נותן התור' או אפילו לא סיים נותן התור' יסיים נותן התור' ואינו חוזר ומברך אשר נתן כו':", + "נוהגין שהש\"ץ אומר מי שבירך לעולה ויש מקומות שעושין מי שבירך גם לראש הכנסת ופרנסים ויש מאריכין לעשות מי שבירך לאנשים מיודעיו של העולה עפ\"י צויו וראוי לקצר בזה משום כבוד התורה וטורח צבור אם לא שמגיע מחמת זה הנא' לקופה של צדקה שאז מן הסתם הצבור מרוצים וכבוד התורה מתרבה שעל ידה מתרומם מעשה הצדקה:", + "מי שנעשה בר מצוה דהיינו שעברו עליו י\"ג שנה מלידתו והגיע יום שנכנס בו לשנת הי\"ד כשעולה לתורה בפעם ראשון יש לאביו לעלות אחריו ולעמוד שם עד שיסיימו הקריא' והנער מברך ברכ' אחרונ' ואח\"כ אומר האב ברוך שפטרני מעונשו של זה ויש נוהגין לברך בשם ומלכות בא\"י אמ\"ה שפטרני או אשר פטרני ואם הוא מברך בשם ומלכות אז השומעים עונין אחריו אמן:", + "כוונת הברכה שפטרני יש מפרשים שמברך על זה שהבן הוא פטור מעתה שלא יענש בעון האב וכשהבן נענש על ידו שוב האב נענש ע\"ז כמ\"ש חז\"ל כל מי שחבירו נענש על ידו אין מכניסין אותו במחיצתו של הקב\"ה ולכן האב מברך שמעתה נפטר מעונשו של זה ויש מי שמפרש שהכוונה שעד עתה הי' מחויב לחנכו במצות ואם מתרשל בחנוכו הוא נענש ע\"ז וכן אמרו במדרש פרשת תולדות ויגדלו הנערים אמר ר\"ע צריך אדם לטפל בבנו עד י\"ג שנה מכאן ואילך צריך שיאמר ברוך שפטרני כו' ולפי שאז נודע לרבים שהוא גדול שקודם לזה לא היו מעלין אותו לקרות בתורה לכן נהגו שיברך עכשיו ברכ' זו ויכוין האב בברכתו ע\"ד הפירושים שהזכרנו:", + "מי שעמד מחוליו שצריך לברך ברכת הגומל וכן השאר שצריכין להודות ע\"ד שנתבאר בסי' רי\"ט נוהגים שבאים לבה\"כ וקוראים אותם לעלות לתורה ואחר ברכה אחרונה אומר ברכת הגומל ואע\"פ שלכתחלה יש לו לברך ברכה זו תוך שלשה ימים שעמד מחליו אין מדקדקין בזה ומאחרין אותה לפי שצריכה עשרה ולכתחלה צריך שיהי' ג\"כ שנים שהם שוני הלכות ויש טורח לחזור אחריהם ולאספם תוך ביתו וכיון שיש לה תשלומים לברך כל עת שירצה לכן מאחרין אותה עד שהולך לבה\"כ ועולה לתורה שאז יש עשרה מן הסתם יש שם ג\"כ שוני הלכות וכך יפה לו כי יודה לה' חסדו ברב עם הדרת מלך וצריך לחזור שיהי' שם עשרה מלבד המברך וטוב שיהי' השנים שוני הלכות ג\"כ מלבד העשרה ויש לברך ברכה זו בעמידה והעשרה יש להם לישב בשעה שמברך שנאמר ובמושב זקנים כו' ואף מי שרוצה לברך בביתו אינו מברך עד שיבריא מחוליו היטב וילך על בוריו והשאר שצריכים להודות אין מברכין עד שיצאו מהצרה לגמרי:", + "מי שעדיין לא נעשה בר מצוה ועמד מחליו נכון לקרותו למפטיר ומ\"מ לא יברך ברכת הגומל וגם אביו של הקטן אינו מברך ואשה היולדת שבעלה עולה לתורה בשבת שהולכות לבה\"כ אינו מברך ברכת הגומל ומ\"מ כשאומר ברכו כו' יש לו לכוון שנותן הודאה בשביל אשתו ואם האשה שם בשעה שעולה בעלה לתורה טוב שתכוון דעתה לשמוע כשאומר ברוך ה' ותענה אמן:", + "נוסח הברכה בא\"י אמ\"ה הגומל חסדים טובים לחייבים שגמלני כל טוב ונוסחא הנדפס בסדורים הגומל לחייבים טובות שגמלנו כל טוב ובמקום שנהגו כנוסחא הראשונה אין לשנות ותיבת שגמלני יש לומר בניקוד סגול שב\"א קמ\"ץ שגמלני ואין להקפיד אם יאמר בניקוד סגול קמץ שב\"א שגמלני ותיבת טוב יאמר הטית בחולם ולא במלאפום:", + "השומעים הברכה עונין אחריו אמן מי שגמלך טוב הוא יגמלך כל טוב סלה וגם בזה אין קפידא אם יאמר בניקוד סגול שב\"א קמץ שגמלך או בניקוד סגול קמץ שב\"א שגמלך ויש נוסחא שעונין אשר גמלך ואם השומעים לא ענו אחריו כלום אינו מעכב ויצא הוא ידי ברכתו:", + "אם אחר שסיים ברכה אחרונה שכח לברך הגומל וחזר למקומו ושוב נזכר יחזור אל הבימה אשר שם הס\"ת ויברך בקול רם ברכת הגומל בין גברא לגברא או בגמר הקריאה והם עונין אחריו:", + "פירוש ברכת הגומל שהוא בא להודות שאפילו לאותם שהם חייבים דהיינו רשעים דמתרגמינין חייבא עם כל זה גומל להם טובות וגם אני כאחד מהם אע\"פ שאיני הגון גמלנו כל טוב והאריך אפו או מירק עוונותי ע\"י יסורין וחולאים או תלו לי בזכות אבותי אע\"פ שאני לא הייתי כדאי:", + "בתשעה באב שחרית כ\"א מן הקרואים קודם שמברך ברכת התורה יאמר ברוך דיין אמת ומאחר שאומרים בלא שם ומלכות ואין כאן עניית אמן נוהגים לומר בלחש:", + "מי שכתב ס\"ת לעצמו או שכתב לו סופר והשלימו והוא שמח בו יש נוהגין לברך שהחיינו בפעם ראשון שעולה לתורה בו או לפני ברכה שלפניה או לאחריה ולפי שלא ראיתי נוהגין כן במדינתנו יש לו לברך בלחש ומסתמא הוא עולה לס\"ת בשבת ראשון שגמרו אבל אם לא יעלה בשבת זו לס\"ת שנדחה מפני חיובים וכיוצא אין לו להמתין עד שעת עלייתו ויברך בינו לבין עצמו ויש שמקילין בברכה זו לגמרי וטוב לצרפה כגון ללבוש בגד חדש וכיוצא עיין בסי' ת\"ר ומי שרוצה לברך שהחיינו בינו לבין עצמו אין לו לברך עד אחר ההגה\"ה המדוייקת שיהי' רשאי למוסרה לצבור לקרות בה שזהו גמרה של תורה ואז יברך:", + "כבר ביארנו שהיורד מן התיבה אחר הקריאה יורד בדרך הארוכה ואם הדרכים שוים יורד בפתח שכנגדו ואין לו לרוץ כ\"א ילך בנחת ונוהגין לכסות הפנים קצת עם הטלית ע\"ש הכתוב ויהי ככלותו לדבר אתו ויתן על פניו מסוה ומשעובר לפני ארון הקודש מנשק את הפרוכת בשביל חיבוב מצוה והצבור היושבים יש להם לגהוג בו כבוד ולעשות לו הדור קצת ואם זה היורד מן התיבה בין גברא לגברא פוגע בזה שקראוהו לעלות בפתח התיבה או מקום צר שאין דרך שיעברו שניהם יניח את העולה לעבור תחלה לפי שזה הולך לעשיית מצוה וזה כבר נסתלק ממנה וכן יש לעשות הפוגעים זה בזה בפתח בה\"כ זה נכנס וזה יוצא יש להנכנס דין קדימה ועיין סי' צ':" + ], + [ + "דין טעות שנמצא בס\"ת בעת הקריאה, ובו כ\"ז סעיפים.
אם אחר שבירך העולה ופתחו לקרות נמצא טעות בס\"ת והוא טעות גמור' שדינו להוציא אחרת כמו שיתבאר אזי גוללין ס\"ת זו ומחזירין אותה למקומה בשתיקה ומוציאין ס\"ת אחרת וקורא בו והעולה שכבר בירך א\"צ לברך שנית אם לא הפסיק בשיחה בינתיים ובמקום שנהגו שהעולה חוזר ומברך אין לשנות מנהגם ויש להם על מה שיסמכו:", + "אם כבר התחיל לקרות ונמצא טעות יש דעות שונות והמנהג שאם הקורא עדיין לא קרא ג' פסוקים בס\"ת הפסול יגמור ג\"פ והטעות יקרא בע\"פ ויברך אחריה ברכה אחרונ' וכן אם כבר קרא ג\"פ אלא שממקום שמפסיק עד הפרשה שאחריה הוא פחות מג\"פ צריך לקרות עד סיום הפרש' ויברך לאחריה וגוללין אותה ומחזירין אותה למקומה ומוציאין אחרת וקורין משם ולהלן ואותם שקראו בפסול ג\"כ עולים למנין שבעה ויש מי שכתב שאם עדיין לא קרא רק ב' פסוקים לא יקרא להלן כדי לברך אחריה רק יגללו אותה מיד בלא ברכה לאחרי' ויוציאו אחר' ולא יברך לפניה ויתחיל לקרות מפסוק שנמצא בו הטעות בלי ברכה שלפניה וגומר קריאתו בספר הכשר ומברך לאחרי' ואם התחיל לקרות הפ\"נ אפי' רק תיבה אחת יגמור הפסוק ויפסיק שם ואם הוא ב' פסוקים סמוך לפרשה יגמור הפרשה והטעות יקרא בע\"פ ויברך לאחריה בספר הפסול ואח\"כ גולל ספר זה ומוציא אחרת להשלים שאר הקרואים ויש מי שסובר שאם לא קרא רק ב\"פ אפילו התחיל בפסוק הג' או שקרא ג\"פ ועומד בב\"פ סמוך לפרשה או בר\"ח וחוה\"מ וכיוצא שצריך לקרות כל הפרשה לחובת היום ולהוסיף על מנין הקרואים א\"א. לא יברך ב\"א על הפסול אלא יוציאו אחרת ויקראו עם זה העולה ג\"פ ויברך ב\"א על הס\"ת הכשר:", + "יראה לי שאם נהגו שאם נמצא טעות גמור' באמצע הקריאה שלא לקרות להלן ושלא לברך לאחריה בספר הפסול אף שכבר קראו ג\"פ אלא לגלול את זו בלא ברכה שאחריה ולהוציא אחרת ולברך ברכה שלפניה יש להם על מה שיסמוכו ומ\"מ נראה שא\"צ להתחיל מראש הסדר רק יש לו להתחיל מראש הקריאה שקראו עם עולה זה שנמצא הטעות בקריאתו שמאחר שבלא זה הוא חוזר ומברך טוב שיקרא גם פסוקים אלו בספר הכשר בברכה וגם לפי שאותן פסוקים לא נתברכו ברכה שלאחריהם ומ\"מ אין די שיקר' בחזרה אותן פסוקים שקרא בפסול לבד רק צריך להוסיף עליהם ולקרות להלן מהם עכ\"פ ג\"פ ואף להנוהגים כן מ\"מ אותם שקראו קודם שנמצא הטעות וברכו לפניה ולאחריה עולים למנין שבעה:", + "אם נמצא' טעות בקריאת השביעי אחר שקראו ג\"פ או אפילו כבר קראו ז' וקראו לאחרון ג\"פ ונמצא' טעות יברך אחריה ויוציאו אחרת ויקראו בספר הכשר משם ואילך להעולה מפטיר ולא יאמר קדיש קודם קריאת המפטיר ואפילו היה העולה לשביעי כהן מותר לקרות בספר השני שמוציא עכשיו כהן או לוי או ישראל ואין בו משום פגם ובשעת הדחק שהוציאו ס\"ת בזא\"ז ונמצא טעות ויש טורח צבור כיון שהטעות נמצא' אחר שנשלם חובת היום יש לסמוך להתיר לגמור הפרשה באותו ספר ויש מקומות שנוהגים כשנמצא' הטעות בשביעי או באחרון אין מוציאין אחר אלא גומרין הסדר עם זה ויברך לאחריה והוא קורא ההפטרה ויש מי שסובר שגומרין הסדר עם הז' או עם האחרון ומברך לאחרי' ואומרים קדיש. ובשעת אמירת הקדיש מוציאין אחרת לקרות ההפטרה ובמקומות שנהגו כך טוב לנהוג כסברא האחרונה ולהנוהגים שלא לברך לאחריה בספר הפסול רק מיד מוציאין אחרת ומברך לפניה כאשר כתבנו בסעיף ג' גם בזה יש להם לעשות כן ויוציא אחרת ויברך לפניה ויתחיל ממקום שהתחיל הז' או האחרון בפסול אע\"פ שכבר קרא בפסול כמה פסוקים יחזור ויתחיל בכשר מתחלת הענין שהיה צריך לקרות ואם אירע הטעות במפטיר יבואר בשער ההפטרה ואם אירע טעות ביום שיש בו שני ס\"ת יבואר בשער המועדים אי\"ה:", + "במקום שאמרנו שצריך להוציא אחר זהו אם נמצא טעות גמור' אבל אם הטעות הוא בחסר ויתיר וגם אין השינוי נרגש במבטא ואין שינוי בענין כגון במקום שהיה צריך לכתוב אבותינו מלא וא\"ו ונמצא חסר או להיפך וכן במקום שצריך להיות מלא ביו\"ד שמושית ונמצא חסר או להיפך א\"צ להוציא אחרת כיון שאין הקריאה והענין משתנה כ\"כ ואין ס\"ת שלנו מדויקי' כ\"כ שנדע בבירור שהאחר הוא כשר יותר ולפנינו יתבאר בפרטות מהו קרוי טעות גמור':", + "ס\"ת שנמצא פתוחה במקום שצריך להיות סתומה או להיפך פסולה ומוציאין אחרת וכן תיבות שיש בהם קרי וכתיב ונמצא כתוב כאשר הוא הקרי כגון ישכבנה במקום ישגלנה וכל כיוצא בזה צריך להוציא אחרת וכן במה שנמצא בתורה תיבה אחת שנראית חלוקה לשני תיבות ומ\"מ צריך להיות כתוב בשיטה אחת כגון כדרלעומר עמינדב אליצור פדהצור וכל כיוצא בו שהדין נותן לכתוב בשיטה אחת לפי קבלת הסופרים אם נמצא כתוב בשני שיטין פסולה וצריך להוציא אחרת:", + "אם נמצא בשעת הקריאה טיפת שעוה שנטף על איזה אותיות מהס\"ת אם הוא בחול יש להסירו משם קודם הקריאה אף אם יוכל להכיר האותיות דרך בהירות השעוה ואם יש לחוש שע\"י שיהיה עוסק במהירות להסירו יתקלף מן האותיות ויופסל יוכל לקרות בו כך ומ\"מ אחר הקריא' צריך לקלפו במתון ואם הוא בשבת אסור לקלפו אלא אם האותיות ניכרות דרך השעוה יקרא בו כך ואם אין האותיות נכרות פסול וצריך להוציא אחרת ומ\"מ אם השעוה יבש ובנקל להסירו כלאחר יד דהיינו ע\"י שיכפול גויל של הס\"ת ועי\"ז יפול השעוה מותר לעשות כן אפי' בשבת ואין כאן משום ממרח שהרי ניכר שמחמ' היבשות אינו דבוק בו כ\"כ בחוזק אבר להסיר השעוה באצבע או בצפורן אסור משום ממרח ואפילו אם לא נתכסה רק אות אחת אסור לקלפו ביד בשבת ואם הנטיפה היא על אותיות משמות שאין נמחקין אף בחול אסור שהרי יש לחוש שיתקלף קצת מהאות עמו כיצד יעשה יראה לחמם היטב הגויל מבחוץ נגד מקום הנטיפה ועי\"ז יוסר השעוה בנקל ולא יודבק בו מהכתב כלל:", + "אם נמצא תיבה אחת שלימה כפולה נוהגין להוציא אחרת וס\"ת שנמצא ראש הלמ\"ד מגיע לתוך אויר התא\"ו שבשורה שלפניה אם הוא מעט עד שנשאר צורת תא\"ו כראוי כשר ואם נכנס הרבה בתוך האויר שעי\"ז נשתנה צורת התא\"ו פסול:", + "אם בשעת הקריאה נמצא' אות אחד דבוק' לחבירו אם הדביקות הוא בכל אורך האות או שנשתנה צורת האות ע\"י הדביקות או מ\"ם פתוחה שנדבק פתוחת' ונסתמה או ה\"א שנדבק הרגל לגגה ונעשה כמין חי\"ת או שנפל טיפת דיו לתוך האות ואינה ניכרת או שנפלה טפה לתוך חלל הב' ונראית כפ' או שטעה וכתב דל\"ת במקום רי\"ש או בי\"ת במקום כ\"ף בכל אלו דינם כטעות גמור שצריך להוציא אחרת ואפי' אם ע\"י דבוק זה לא נתקלקל אות השורש רק אות השימוש כגון וא\"ו או ירד המשמשת ע\"ד שנתבאר למעלה סעיף ה':", + "אם אין שם דבק באורך האות רק מעט ולא נשתנ' צורת האותיות וניכרים היטב לכתחלה אין להוציא ס\"ת זו לקרות בה כל זמן שלא גררו הדבק ואם לא נודע והוציאו ס\"ת ונמצא בשעת קריאה אם הדביקות בסוף האות שאם יגררו הדבק לבד יהי' חוזר להכשרו אזי בחול שאפשר לגרר ונקל לעשותו אף בשעת קריאה יש לגרור ויקרא להלן ואם אין שם מי שיכול לגרר בקל ובלי הפסד וקלקול ויש טורח הציבור לחזור אחר מי שיגרר במתון או אם אירע בשבת שא\"א ליגרר מותר לקרות בו כך ואם הדביקות הוא בתחל' כתיבת האות או באמצעה שממקום הדבוק ולהלן נכתב בפסול יש להוציא אחרת ובשעת הדחק שאין שם אחר וצריך שהות להביא ממקום אחר ס\"ת כשר יש לסמוך לגמור הקריאה בספר תורה זו:", + "זה שאמרנו שאם מחמת הדבק נשתנה צורת האות צריך להוציא אחרת כן הדין אפי' אם לאחר שיגרד הדבק יחזור תמונת האות לקדמותו וגם יש שיעור תמונת האות שנכתב בהכשר עד הדבק מ\"מ קודם הגרר אין כאן צורת אות כראוי:", + "אם נמצא בעת הקריאה אות שחלק לשני' כגון שהיודי\"ן של האלפי\"ן לא היו נוגעים בקו שבאמצע בין היו\"ד העליונה או התחתונה או שלא היו היודי\"ן של העייני\"ן והשיני\"ן ורגלי התאוי\"ן נוגעין בגוף האות או צדיק שכתובה כמו יו\"ד נו\"ן או שי\"ן שכתובה כמו עי\"ן יו\"ד או וא\"ו כזה עו או חי\"ת שכתובה כשני זייני\"ן או מ\"ם פתוחה שניטל הקו המחבר הוא\"ו עם הכ\"ף בכל אלו אעפ\"י שתינוק דלא חכים ולא טיפש מכיר לקרות את האות כראוי מ\"מ פסול הוא שהרי עינינו רואות שאין תמונת אות כראוי עד שיתקן וימשוך בקולמס עד שיגיע למקומו ויהי' אות א' ממש ולכן צריך להוציא אחרת ואין זה דומה לנדבק אות באות שמקילין בו קצת אעפ\"י שצריך גרירה משום שבזה שנפסק צריך לעשות מעשה בגוף האות להכשירו משא\"כ בנדבק שמעשה ההכשר אינו בגוף האות רק חוצה לו:", + "זה שאמרנו בנחלק לשנים פסול אין חילוק בין אם הי' חלוק לשנים בתחלת הכתיב' או שנפסק ונחלק באמצע ע\"י נקב שנעשה בקלף אחר שנכתב כתיקון או שבמקום א' באמצע האות קפצה הדיו מהקלף אף שנשא' רושם אדמומי' מהחלודה של הדיו ועי\"ז נעשה הפסק וחלוק באמצע האות בכל זה פסול אבל אם עדיין לחלוחי' משחרורית הדיו קיימת באותו מקום רק שקפץ קצת מעובי הדיו ולכן באותו מקום מראיתו כיהה ואינו בהיר כדיו של שאר הכתב ועי\"ז ניכר ההפסק או אם אפי' אם כל האות הוא כן אינו פסול שאעפ\"י שבודאי צריך לתקנו כדי שיהי' שמור שלא ימחק יותר במשך זמן מכל מקום עכשיו עדיין לא נפסל וא\"צ להוציא אחרת:", + "אם נפסק דגל מאחד מאותיות הפשוטות כגון וא\"ו זיי\"ן נו\"ן ויש ספק אם יש שיעור באורך האות כראוי כגון בוא\"ו מסופקים אם האורך מתחלתו עד מקום שנפסק שם יש בו די להיות אורך וא\"ו כראוי או שמא לא הגיע רק לשיעור ירד יש להבחין ע\"י תינוק דלא חכים ולא טיפש אם כשמכסין לו האותיות שלפניו וגם החלק התחתון שאחר ההפסק אעפ\"כ הוא קורא אותו א\"ו זה האות כי הוא תמונת וא\"ו הראוי' וכשר אבל האותיו' של אחריו א\"צ לכסות ואם לא ביחנו לכסות חלק התחתון שאחר ההפסק אינו מועיל אף אם הוא חלק קטן וקצר מאוד לפי שכשהתינוק רואהו הוא מרגיש לצרפו ואל החלק העליון ולכך קוראהו כתיקון ובאמת מן הדין אינו מועיל צירוף כשיש הפסק באמצע ולכן אם במקום שנפסק עדיין קיים קצת מאורך האות אחר ההפסק צריך לכסותו קודם שיראה לתינוק ואם ניקב אחד מרגלי הה\"א בתוך חלל הה\"א והמ\"ם עיין בסימן ל\"ב סעיף ט\"ו:", + "כל האות מס\"ת צריך שתהי' מוקפת גויל מארבע רוחותי' שלא תדבק אות בחברתה אלא יהי' ריוח ביניהם כחוט השערה וגם לא יהיו מופרדות הרבה זו מזו ואם יש פירוד בין אות לחברתה עד שתינוק דלא חכים ולא טיפש מחלק התיבה וקורא אותן שתי תיבות פסול ויש להוציא אחרת:", + "לכתחלה יש להפריד בין תיבה לתיבה ולהניח ריווח חלק כמלא אות קטנה ואם קירב אותם יותר משיעור הזה אם תינוק דלא חכים כו' יוכל להכיר ולקרות לשני תיבות כשר אבל אם קירב הרבה עד שתינוק קורא אותם לתיבה אחת פסול ויוציא אחרת:", + "אם שכח אות אחת בסוף או בתחלת התיבה ותלה אותו למעלה בין השורות ואם נטיל אות הזה בתוך השורה לא ישאר ריווח כלל בין שני התיבו' אעפ\"כ כשר שהרי מ\"מ ניכר שהם ב' תיבות וכן אם קירב שני תיבות הרבה אלא לבסוף התיבה הראשונה יש מ\"ם סתומה או שאר אותיות מנצפ\"ך שדינם להיות בסוף התיבה אפשר שזה עושה ג\"כ היכר שהם שני תיבות ולכן בשעת הדחק יש לסמוך שלא להוציא אחרת:", + "יש עמודים בס\"ת שצריך להתחיל בתיבות ידועים שר\"ת שלהם הם אותיות שסימנם בי\"ה שמ\"ו כידוע לסופרים ואם נמצא מעמודים האלו שאינו מתחיל כן א\"צ להוציא אחרת ומ\"מ צריך לתקן וגם יש לבדוק אחר שאר טעיות ולהגיה הספר ע\"י מומחה היטב שמאחר שהסופרים בקיאין בזה וזה שינה מסתמא ידו על התחתונה וכמו ששגג בזה יש לחוש לשגיאות וטעיות אחרות:", + "לפעמים יארע שהסופר כשמזדמן לו אות כ\"ף פשוט' בסוף שיטה והמקום רחב שמה ומ\"מ אין בו כדי לכתוב שמה התיבה שאחרי' ולכן הם מושכי' גג הכ\"ף עד סוף השיטה ועי\"ז א\"א להם להאריך הרגל כפלים כהגג ונשאר כמו דלת כזה ?ד והוא פסול זה מעשה סופרים בורים כי מעיקר הדין הכ\"ף פשוטה צריך להיות הרגל כפלים מן הג ואפי' אם יגרר קצת מן הגג פסול שזה חק תוכות וצריך למחוק הכל ולכתוב הכ\"ף מחדש ואם נמצא כן בשעת הקריאה צריך להוציא אחרת ואם רגל הכ\"ף פשוטה או נו\"ן פשוטה נוגע באות שבשורה שאחרוה כגון באמצע גג הבי\"ת או הד' וכדומה דינו כדין דבוק בתחלת האות שנוהגי' שלא להוציא אחרת ומ\"מ צריך לתקן ולהפריד הדבוק:", + "יש מקומות שנקוד בס\"ת על איז' אותיות כגון על איה שרה אשתך וכיוצא בו והוא מקבלות חז\"ל שעזרא הסופר נקד כן. אם לא ניקד כן אין להוציא זו לכתחל' לקרות בה עד שיתקן ואם נמצא בשעת קריאה אם הוא בחול ואפשר לנקד בקל יתקן ואם צריך שהות או שהוא בשבת א\"צ להוציא אחרת:", + "יש דברים שנוהגים בהם הסופרים ואינם מוזכרים בתלמוד רק מה שהעתיקו איש מפי איש כגון האותיות גדולות וקטנות שמנוים במסורה והמשונו' כגון פאי\"ן הלפופי' ואותיות עקומות והפוכות קצת וכן נהגו במנין השיטין שבכל דף ובראשי שורות שלמעלה משיר' הים ולמעלה ולמטה משירת האזינו כל אלו אינם רק למצוה ואם שינה לא מפסל וגם הנוני\"ן המנוזרין שעושין בין פרשת ויהי בנסוע ובין פרשת מתאוננים אם לא נעשו אין להוציא ס\"ת זה לכתחל' עד שיתקן כדינו ומ\"מ אין צריך להוציא אחר' אם נמצא באמצע הקריא' ומ\"מ יש לבדוק אחריו להגיהו היטב שיש לחוש לסופר שאינו מומחה ועכ\"פ נראה שלא הוגה היטב וכמ\"ש בסעיף י\"ח:", + "אות חי\"ת תמונתה כשני זיי\"נין ומחוברים יחד בגג כמבואר בב\"י ולבוש בא\"ח וידוע לסופרים ואם הוציאו ס\"ת בשבת ונמצאו בו חיתי\"ן עשויין בתמונ' שני ווי\"ן או בתמונ' דל\"ת וא\"ו אין להוציא ספר אחר שהרי לא נשתנה לצורת אות אחר ומ\"מ צריך לתקן האותיות הנמצאים ולהזהיר הסופרים ע\"ז כי תמונת החי\"ת יש לו עיקר בתלמוד ועמדו עליו גדולי הראשונים ז\"ל:", + "אות ה\"א שהרחיב צד העליון והרגל של הה\"א אינו בקצה השמאל כ\"א באמצע הגג כזה ה? וכן במ\"ם סתומה שהי' בסוף שיטה והרחיב הגג העליון כזה ם? אם הוא בחול ואפשר לתקן בקל יש לתקן ובשבת א\"צ להוציא אחרת ואם הה\"א או המ\"ם הוא משם הקדוש אין לתקנו וישאיר כך וכשר:", + "יש מדינות שנוהגים כל שנמצא טעות בס\"ת אפילו בחסירות ויתירות וכן בדבוק מקצת מן האות לחברתה באיזה מקום שיהיה מוציאין אחרת ובמקום שנהגו כן אין לשנות מנהגם כי יש להם על מה שיסמוכו:", + "אותיות שעטנ\"ז ג\"ץ צריך לתייגן ואם לא תייג אפילו תגין קטנים אין להוציאה לכתחלה עד שיתקן ומ\"מ אם נמצא באמצע הקריאה א\"צ להוציא אחרת:", + "הרמב\"ם בה' ס\"ת מנה כ' דברים הפוסלים בס\"ת ודיניהם עמוקים ורחבים מאד ואין קונטריס כזה מכילתו והרוצה לעמוד עלי' ביו\"ד ה' ס\"ת ובאו\"ח סי' ל\"ב וסי' ל\"ו יראה כי א\"א לפרט הכל רק כתבתי ראשי פרקים כמציץ מחרכים ישמע חכם ויוסיף לקח:", + "פסולי ס\"ת ע\"י חסר ויתיר וחליף אין בפרט אלא מה שבכלל שכללנו למעלה שהטעות שהענין משתנה על ידו או שיש שינוי במבטא כגון כשב כבש יש להוציא אחרת ודין חסר ויתיר שאין מוציאין אחרת הוא באחד מאותיות אהו\"י כשבאין לשימוש ולא לשורש ואעפ\"כ ראיתי ליחד שער בפ\"ע לפי סדר הפרשיות ואזכיר בהם בפרטות ספיקות שנפלו בטעיות הנמצאים ויש בהם מקום ספק אם זה טעות גמור' שצריך להוציא אחרת בשבילו ואלקטה באמרים מה שנמצא בפוסקים ובתשובות האחרונים ואכתוב הכרעתם בזה ולפעמים משיקול דעתי וחכם מבין מדעתו אחרי רואו כמה ענינים שונים ילמד סתום מן המפורש ומשכיל על דבר ימצא די ספקו ובין יבין אשר לפניו מענין הדומה לו ואם המצא ימצא איזה חילוף ודלוג לא יחרף לב נבון עליו ויהיה דילוגי עליו אהבה כי ישכיל וידע ממוצא דבר כי לא נעשה בתכיפה אחת חיבור קונטרס הלז רק אשר פקד פקדתי לבקרים לרגעי' אבחננו והיו הדברים האלה לאות כי הייתי נחפז לשלם את נדרי ומחשבתי מחשבה לטובה לערוך דיני' אלו על שער בת רבים לזכות את ישראל ולכן אם ימצא איזה שינוי בסדרי בראשית או שאר חומשי תורה המשכיל יבין כי כל מה שבתוכו מצטרף לקודש ואין מוקדם ומאוחר בתורה:" + ], + [ + "דין טעות חסר ויתיר וחליף שנמצא בס\"ת בעת הקריאה על סדר הפרשיות, ובו ס\"ד סעיפים.
בראשית הבי\"ת צריכה להיות בי\"ת רבתי דהיינו שהקו העליון של הבי\"ת הוא עב ביותר וסרח העודף עולה למעלה משווי שאר האותיות שבשורה והו' עפ\"י המסורה וכן נמנה במסורה אלפא בית\"א מאותיות גדולות. וגם מאותיות קטנות אם נמצא שלא נכתב כן רק כשאר אותיות אין להוציא בשביל זה ס\"ת אחרת אבל מ\"מ יש לתקן הספר תורה אח\"כ לכותבו כאשר מקובל במסורה:", + "שם. לשמור דרך עץ החיים יש ספרים שנמצא הכ' של דרך הפוכה כזה דר?. ויש שכתב בהם כזה דר? בכף כפופה והפוכה אם הספר מוחזק בכשרות וידוע שיצא מת\"י מומחה אין להוציא אחרת ויראה לי שבזה שנמצא בכ\"ף כפופה ודאי יש להוציא אחרת ואף ככ\"ף פשוטה הפוכה אין לקרות בו עד שיתקן ויעמיד הכ\"ף על מכונו כי זה הדרך הישר:", + "שם. כי טבת הנה צריך להיות חסר דחסר ואם כתב מלא אין להוציא אחרת ומ\"מ צריך לתקן ולכותבו חסר כדינו:", + "נח. החדש העשירי שנמצא כתוב חדש בלא ה' בתחלתו יש להוציא אחרת שחסרון הה\"א נרגש במבטא:", + "שם. ויהי כל ימי נח שנמצא כתוב ויהיו בוא\"ו לבסוף לכתחלה אין לקרות בה ואם טעו והוציאו ונמצא בשעת קריאה אין להוציא אחרת והקורא יקרא את התיבה ויהי ותהי' הוא\"ו יתירה והטעם בזה לפי שנמצא בקצת ספרים שיש לכתוב כאן ויהיו ולכן אעפ\"י שאנו סומכים על רוב הספרי' המדויק' שכתב כאן ויהי עכ\"פ יש לסמוך שלא להוציא אחרת אבל בשאר מקומו' שבתורה אם נמצא כתוב ויהיו במקו' ויהי או להיפך יש להוציא אחרת:", + "שם בסוף הסדרה תיבת בחרן יש כותבין נו\"ן הפוכה ויש שאין משנין אותה כלל ולכן בין אם נמצא כך או כך אין מגיהין אותה ומכ\"ש שא\"צ להוציא אחרת ומ\"מ יש לעשות לה תג עקום קצת בראשו ואם הוא הפוכה לגמרי כזה ? אעפ\"י שאין להוציא אחרת מ\"מ יש לתקנה לכתחלה ולעשותה תמונת נו\"ן הראוי ומי שנוהג לעשות מנוזרת אין מוחין בידו ותמונת' ידוע לסופרים:", + "לך לך. אמרי נא שנמצא כתוב אמור נא צריך להוציא אחרת:", + "תיבת בית אל הוא שני תיבית ולכתחלה יש לכותבו בשיטה אחת ואם חלקו וכתב בית בסוף שיטה ואל בתחלת שיטה לא נפסל ומכ\"ש שאין להוציא אחרת:", + "שם כדרלעומר וכל כיוצא בו מתיבות אלו שמקובל ביד הסופרים שהוא מלה אחת ושלא לחלקם בשני שיטין ואם נמצא בשני שיטין פסול וכמ\"ש בשער הקודם וצריך להוציא אחרת אבל אם הוא בשיטה אחת אך נחלק לשני תיבות אין להוציא אחרת ומ\"מ אחר השבת יש לתקן לקרב אותם ולעשותם כדינם וכידוע להסופרים שיש נכתב תיבה אחת ממש ויש שמניחים קצת ריווח שיראה קצת כאילו הוא שתי תיבות:", + "וירא. מה לך הגר אל תיראי ביו\"ד אחר התא\"ו שנמצא כתוב תראי חסר יו\"ד יש להוציא אחרת אם לא בשעת הדחק גדול וכן בכל מקום שענינו מלשון יראה כגון בסדר זה אל תירא אברם וכיוצא בהם אם חסר היו\"ד יש להוציא אחרת כי היו\"ד אינה שמושית רק שרשית ועל הקורא להדגישה ביותר שתהיה נכרת במבטא:", + "תולדות. מפדן ארם שנמצא כתוב מפדם במ\"ם סתומה לבסוף במקום הנו\"ן צריך להוציא אחרת:", + "שם. והנה תומם צ\"ל חסר א' וג\"כ חסר יו\"ד ואם נמצא כתוב תואמם מלא באל\"ף יש להוציא אחרת ומכ\"ש אם כתוב תאומם אבל אם נמצא חסר אל\"ף אלא שהוא מלא יו\"ד שנכתב תומים בשעת הדחק אין להוציא אחרת:", + "שם. הן עשו אחי איש שער שנמצא כתוב שעיר ביו\"ד צריך להוציא אחרת שהענין משתנה ששער בלא יו\"ד הוא מלשון שערות ושעיר ביו\"ד ענינו בהמה דקה שעיר עזים:", + "ויצא. מתחילת הסדרה צ\"ל פרשה סתומה ואם נמצא שאין שם פרשה כלל כמו סדר ויחי שאין שום ריווח בינה לסדר ויגש צריך להוציא אחרת ואין לסמוך על מי שכתוב שמאחר שנמצא כן בקצת ספרים אין להגיה ספר הנמצא כך שנראה שאותם שכתבו כך טעו בהבנת המסורה והעיקר שצ\"ל שם פרשת סתומה ואם לא עשה פרשה במקום שדינה להיות פסול וצריך להוציא אחרת:", + "ויגש. כי תועבת מצרים כל רעה צאן תיבת רעה צ\"ל בה\"א אם נמצא כתוב ביו\"ד יש להוציא אחרת אם לא בשעת הדחק:", + "שמות. כי מן המים משיתהו היו\"ד אחר השי\"ן ואם נמצא כתוב משתיהו א\"צ להוציא אחרת כמו בשאר חסר ויתיר:", + "וארא. בלהטיהם אם נמצא כתוב בלטיהם בלא ה\"א אחר הלמ\"ד וכן שם אח\"כ צ\"ל בלטיהם אם נמצא כתוב בלהטיהם בה\"א צריך להוציא אחרת:", + "שם. אחר תיבות יעלו הצפרדעים אין שם פרשה כלל וכן נוהגין עפ\"י גדולי המחברים תיקון סופרים אם נמצא בזה פרשה סתומה יש להוציא אחרת אם לא בשעת הדחק גדול ומ\"מ יש לתקן לעשותה כמנהג ועיין לקמן סעיף כ\"א בזה:", + "בשלח. ויסע משה את ישראל שנמצא כתוב את בני ישראל צריך להוציא אחרת:", + "שם. ונחנו מה שנמצא כתוב ואנחנו מה עם אל\"ף צריך להוצי' אחרת:", + "יתרו. בין פסוק לא תחמוד בית ובין פסוק לא תחמוד אשת צ\"ל שם פרשה סתומה ואם לא נמצא שם פרשה ובפרשת וארא אחר תיבת יעלו הצפרדעים הוא כמנהג שאין שם פרשה אזי צריך להוציא אחרת ואם שם יש פרשה וכאן אין פרשה אזי בשעת הדחק אין צריך להוציא אחרת ומ\"מ יש לתקן שניהם ולהפך הענין להסיר משם הפרשה ולעשותה כאן כמנהגינו:", + "משפטים. לבנו ייעדנה שנמצא כתוב יעדנה ביו\"ד אחת אין להוציא אחרת:", + "שם. על שלמה שכתוב שמלה או בשלמתו שכ' בשמלתו צריך להוציא אחרת וכן במקום שדינו להקדים המ\"ם ולכתוב שמלה כגון וישימו השמלה או שמלתך לא בלתה ונכתב השלמה או שלמתך וכל כיוצא בזה. וע\"ל סעיף כ\"ט לענין כבש כשב:", + "שם. כסותה לבדה כתיב כסותו קרי ואם נכתב כסותו בוי\"ו צריך להוציא אחרת ועיין לקמן סעיף כ\"ו:", + "שם. ואל משה אמר עלה ונמצא כתוב עלי ביו\"ד יש להוציא אחרת:", + "תרומה. אמה וחצי רחבו שכתוב רחבה יש להוציא אחרת אעפ\"י שאפשר לקרות הה\"א בחולם כקריאת וא\"ו כמו תיבת אהלה שכתב בה\"א וקריאתו בחול\"ם מ\"מ שם יש טעם לדבר עפ\"י הדרש משא\"כ כאן שמן הסתם הודאת הה\"א לבסוף הוא על נקוד' קמ\"ץ וא\"כ השינוי של האות עושה ג\"כ שינוי הנקידה וגם כי טעות גמור הוא החילוף של ה\"א במקו' וא\"ו ואינו דומה לשאר חסר ויתיר שאין נראה טעות גמור' כ\"כ:", + "תצוה. וסמכו אהרן ובניו (סימן כ\"ט פסוק י\"ד) יש לכתוב אהרן חסר כשאר אהרן שבתורה ומ\"מ אם נמצא בשעת קריאה בס\"ת אהרון מלא אין צריך להוציא אחרת רק אחר השבת יתקן ויעשנו חסר כדינו:", + "ויקרא. והנשאר בדם ימצה אם נכתב ימצא באל\"ף צריך להוציא אחרת:", + "שם. אם נמצא כבש במקום שצ\"ל כתוב כשב או להיפך יש להוציא אחרת וע\"ל סעיף כ\"ג:", + "שם. וחמשתיו צ\"ל מלא ביו\"ד. ואם נמצא חסר וחמשתו צריך להוציא אחרת:", + "צו. קודם פסוק וידבר ה' כו' אין לעשות שם פרשה פתוחה ומ\"מ אם נמצא כן אין לפוסלה ומכ\"ש שאין להוציא אחרת:", + "שמיני. ונטמתם בם צ\"ל בלא אל\"ף אם נמצא כתוב ונטמאתם בם באל\"ף אין צריך להוציא אחרת:", + "אמור. אשר תקראו אתם כתוב שמה שלש פעמים ושלשתם חסרים וא\"ו ואם נמצא אחד מלא בוא\"ו אין להוציא אחרת כשאין שם ס\"ת אחרת שהיא בחזקת בדוקה ביותר שהוא נקי מטעיות:", + "בהר. לא ירדנו בפרך שנמצא כתוב ירדנה בה\"א יש להוציא אחרת:", + "בלק. לכה נא אקחך כו' שכתוב לך בך' פשוטה ובלא ה' לבסוף יש להוציא אחרת ואם אין שם אחרת יש לגמור הקריאה בעולה זה שעלה עכשיו ויברך אחרי' ויפטיר ג\"כ ועיין לקמן סעיף ס' ואילך בדין טעות גמור שנמצא ואין שם אחרת:", + "שם. משמו אל הוא שני תיבות ואף אם נכתב בשני שיטין כשר:", + "המדינית. וכן הוא בריש פרשת פנחס ואם נמצא כתוב המידנית היו\"ד אחר המ\"ם ואחר הדלי\"ת אין שם יו\"ד צריך להוציא אחרת:", + "פנחם. יש ספרים שנדפס אחר כצאן אשר אין להם רועה פרשה פתוחה בין פרוק זה לפסוק שאחריו ויאמר ד' אל משה והוא טעות שאין ראוי להיות שם הפסק פרשה כלל ואם נמצא כן בס\"ת צריך להוציא אחרת:", + "מטות. וגדרות לצנאכם צ\"ל האל\"ף אחר הנו\"ן ואם נכתב לצאנכם האל\"ף קודם הנו\"ן צריך להוציא אחרת:", + "מסעי. ומגרשיהם יהיו לבהמתם ונמצא כתוב ומגרשיהן יש להוציא אחרת אם לא בשעת הדחק שאין שם אחרת יש לסמוך להשלים מנין הקרואים בספר זה והשביעי יהיה המפטיר:", + "דברים. ואת יהושוע צויתי בעת ההוא בוא\"ו שנמצא כתוב ההיא ביו\"ד אין מוציאין אחרת:", + "ראה. ועבדך שש שנים שנמצא ועבדוך בוא\"ו צריך להוציא אחרת:", + "כי תצא. ויצאה מביתו שנמצא כתוב ויצא בלא ה\"א בסוף צריך להוציא אחרת:", + "שם. פצוע דכה לכתחלה יש לכתוב דכה בה\"א אעפ\"כ אין להגיה אם נמצא כתוב באל\"ף ומכ\"ש שאין להוציא אחרת:", + "שם. מאן יבמי שנמצא כתוב מאין יבמי צריך להוציא אחרת:", + "כי תבא. אשר נתתה לי שנמצא כתוב אשר נתתי לי ביו\"ד צריך להוציא אחרת. ואם נכתב נתת בחסרון ה\"א אין מוציאין אחרת:", + "שם. בפסוק ארור שוכב עם אשת אביו אין דינו להיות שם פרשה סתומה ואם נמצא שם פרש' אין מוציאין אחרת ומ\"מ צריכ' תיקון והגה יתיר':", + "האזינו. לא אלה שנמצא כתוב אלוה מלא בוא\"ו במקום שנוהגין הסופרים לקדש תיבת אלה יש להוציא אחרת והס\"ת צריכה תיקון ע\"ד שיתבאר בענין טעות כיוצא בזה בשמות שאין נמחקין ובמקום שלא נהגו לקדשו א\"צ להוציא אחרת ואחר שבת צריך תיקון:", + "וזאת הברכה. אש דת צ\"ל מלה אחת כתיב וקריין תרין עפ\"י המסורה ואם נכתב בב' שיטין יש להוציא אחרת כמו אם שינה וכתב את הקרי בכתיב שפסול ומוציאין אחרת:", + "שם. לעיני כל ישראל שנמצא כתוב בסוף השיטה שבסוף הדף צריך להוציא' אחרת:", + "ראיתי לכתוב פה תיקון מגילת אסתר לתועלת הסופרים ורשמתי התיבות שיש מקום ספק בחסירות ויתירות שלהם לפי מנהגינו עפ\"י סדר א' ב': אחשורוש. כולם מלאים בשני וו\"ין רק ארבעה חסירים וא\"ו בתראה ואחד חסר שני הווי\"ן בכתיבה וסימנם לשלח יד במלך אחשורש (סי' ב' פסוק כ\"א) בשם המלך אחשורש (סי ג' פ' י\"ב) ויאמר המלך אחשורש לאסתר המלכה ולמרדכי (סי' ח' פ' ז') ויכתוב בשם המלך אחשורש ויחתום (סי' ח' פ' י') וישם המלך אחשרש כתיב אחשורו' קרי (סי' י' פ' א'): אמן את הדסה. (סי' ב' פסוק ז') אמן חסר וא\"ו: אותי וגם למחר. (סי' ה' פ' י\"ב) אותי מלא בוא\"ו: ארדי. (סי' ט' פ' ט') חסר יו\"ד אחר הרי\"ש: ביהודיים. (סי' ח' פ' ז') ביהודיים בשני יודי\"ן: גבה חמשים. (סי' ה' פ' י\"ד) גבה חסר וא\"ו: הגלה אשר הגלתה. (סי' ב' פ' וא\"ו) הגלה חסר וא\"ו: היושב בשער המלך. (סי' ו' פ' יו\"ד) היושב מלא וא\"ו: הזכרנות דברי הימים. (סי' וא\"ו פ' א') הזכרנות חסר וא\"ו אחר הרי\"ש ומלא וא\"ו אחר הנו\"ן: החיצונה. סי' וא\"ו פ' ד') מלא ירד ומלא וא\"ו: החלות. (סי' וא\"ו פ' י\"ג) מלא וא\"ו: היהודיים ומרדכי בא. (סי' ח' פ' א') היהודיים בשני יודי\"ן וכן ולהיות היהודיים עתודים (סי' ח' פ' י\"ג) בשני יודי\"ן ושאר תיבות היהודים שבמגילה נכתבים בירד אחד לבד: הולך וגדול (סי' ח' פ' ד') הולך מלא בוא\"ו: הגורל להמם ולאבדם (סי' ט' פ' כ\"ד) הגורל מלא בוא\"ו: הפרים האלה ונכתב (סי' ט' פ' ל\"ב) הפרים חסר וא\"ו: וישנה (סי' ב' פ' ט') וישנה בלא יו\"ד אחר הנו\"ן: ותבואינה (סי' ד' פ' ד') מלא וא\"ו ויו\"ד: ויבוא אל ביתו (סי' ה' פ' יו\"ד) ויבוא מלא בוא\"ו: וששן ויקר (סי' ה' פ' ט\"ז) וששן חסר וא\"ו: וששון ליהודים (סי' ח' פ' י\"ז וששון מלא וא\"ו: ונהפוך הוא (סי' ט' פ' א') ונהפוך מלא בוא\"ו: ומשלח מנות איש לרעהו (סי' ט' פ' י\"ט) ומשלח חסר וא\"ו: ומשלוח מנות איש לרעהו ומתנות לאבינים (סי' ט' פ' כ\"ב) ומשלוח מלא וא\"ו: ומתנות לאבינים (שם) ומתנות מלא וא\"ו: ובבאה (סי' ט' פ' כ\"ה) ובבאה חסר וא\"ו: ודבר שלום (סי' יו\"ד פ' ג') ודבר חסר וא\"ו: חרבונא. בגתא (סי' א' פ' יו\"ד) [חרבונא] באל\"ף לבסוף: חרבונה א' מן הסריסים (סי' ז' פ' ט') בה\"א לבסוף: יושב בשער המלך קצף (סי' ב' פ' כ\"א) יושב מלא בוא\"ו: יושב בשער המלך ותאמר (סי' ה' פ' י\"ג) יושב מלא: כלשונו (סי' א' פ' כ\"ב וסי' ג' פ' י\"ג) כלשונו מלא וא\"ו: כלשנו (סי' ח' פ' ט') כלשנו חסר וא\"ו: לבוא בדבר המלך (סי' א' פ' י\"ב) לבוא מלא בוא\"ו: לנפל לפניו (סי' וא\"ו פ' י\"ג) לנפל חסר וא\"ו: לרוב אחיו (סי' יו\"ד פ' ג') לרוב מלא וא\"ו: מנותה (סי' ב' פ' ט') מלא וא\"ו וחסר י' אחר התי\"ו: מבהלים ודחופים (סי' ח' פ' י\"ד) מבהלים חסר וא\"ו: מנות לרעהו (סי' ט' פ' י\"ט ופ' כ\"ב) מנות מלא וא\"ו: מהדו ועד כוש (סי' א' וסי' ח' פ' ט') מהדו חסר וא\"ו אחר הה\"א: נערותיה לטוב (סי' ב' פ' ט') נערותיה מלא בוא\"ו: ספרי המלך (סי' ח' פ' ט') ספרי חסר וא\"ו: עתודים ליום הזה (סי' ח' פ' י\"ג) עתודים בוא\"ו אחר התא\"ו כתיב ועתידים ביו\"ד קרי. וקדמאה (סי' ג' פ' י\"ד) עתדים: פרשנד?תא תא\"ו קטנה: פרמ?שתא שי\"ן קטנה: וי?זתא וא\"ו גדולה וזיי\"ן קטנה: צרר היהודים בכל המגילה כתוב חסר וא\"ו: רחוב (סי' ד' פ' וא\"ו) רחוב מלא בוא\"ו: שנות מכל עם (סי' ג' פ' ח') שנות חסר וא\"ו אחר השי\"ן: (פ) תבא ושתי (סי' א' פ' י\"ט) תבא חסר וא\"ו: תר נערה (סי' ב' פ' י\"ב ופ' ט\"ו) תר חסר וא\"ו: תלהו (סי' ז' פ' ט') תלהו חסר וא\"ו אחר הלמ\"ד:", + "אם טעה הסופר וכתב בתיבות ליהודים ה' יתירה בין הוא\"ו ובין הד' שיש כאן שם שלם של הוי\"ה סמוכים יש לתקן לגרד הנקודה אשר בה\"א היתירה. וגם יגרר קצת רגל הימיני כדי שיתבטל מצורת אות ושוב יחזור וימשך בקולמס הרגל הימיני כבראשונה לעשות ממנו דל\"ת כתיקנו שאם לא יעשה כן יהי' חק תוכות שפסול גם לא ימחוק ה' ד' י' ם' או אפי' הדל\"ת לבד עד שיגרר באות הה\"א לעשות ממנו דל\"ת תחלה. ואח\"כ ימחוק הדל\"ת שאחריה ויכתוב במקומה י\"ם ומי שחוכך בזה להחמיר יכול לקדר תיבה זו של ליהודים וישים מטלית במקומה ויכתוב תיבת ליהודים כתיקנה:", + "יש לעשות כל פרשיות שבמגילה סתומות ואם עשה פתוחות כולם או מקצתן אין להכשיר כ\"א בשעת הדחק שאין לו מגילה אחרת לקרות בה מותר לקרות בזו בברכה:", + "בכתיבת עשרת בני המן צריך לכותבם כשירה להניח חלק בין כתב לכתב ואם לא עשה כן פסולה וצריך לכתוב ברוחב הדף בתחלתו איש מצד א' ואת מצד השני וחלק באמצע ואח\"כ פרשנדתא מצד זה ואת מצד השני וכן כולם ובסוף הדף ויזתא מצד זה עשרת מצד השני ולסיים בזה הדף ואם היו כתובים שם עוד שיטות אחרות באותו הדף אחר סיום עשרת ב\"ה אף שעשרת כתוב בסוף שיטה ברוחב הדף וכן אם לא התחיל בתיבת איש בדאש הדף רק כתב לפניו שיטות אחרות אף שתיבת איש כתוב בראש שיטה ברוחב הדף אם יש שם מגילה אחרת שכתובים עשרת ב\"ה במילוי כל הדף בלי שיטות אחרות לפניהם ולאחריהם כדינו אין לקרות בזו לכתחלה בצבור אם לא שאין שם מגילה אחרת כשרה כלל או אפי' יש למצוא מגילה אחרת כשרה אלא שיש טורח צבור להיות מתונים עד שיחזרו ויביאו מגילה אחרת יכולים לקרות בזו:", + "מה שנוהגין הסופרים לכתוב עשרת בני המן מאותיות גדולות אינו מעיקר הדין שהרי לא נמנו במסורה בין האלפא ביתא גדולים אך הסופרים נהגו כן לפי שעל הרוב כותבין המגילות על דפין ארוכים ועשרת ב\"ה אינו אלא י\"א שיטין וצריך למלאות בי\"א שיטין את כל הדף כמ\"ש בסעיף שלפני זה וישאר חלק הרבה לבסוף או ריווח גדול מאוד בין שיטה לשיטה ולכן כותבין אותיות גדולות למלאות הדף ואעפ\"י שבדף אחד אין לעשות אותיות גדולות וקטנות כשאינו מקובל לבעלי המסורה לעשותם מ\"מ כיון שעשרת ב\"ה הם כתובים בדף מיוחד בפ\"ע אין להקפיד אף שהדפין אחרים הם כתובים בכתיבה דקה ודף זה בכתיבה גסה ומ\"מ כשאין יריעות המגילה ארוכים שלא יושחת תואר העמוד כשיכתוב בכתיבה בינונית קרוב לכתב של שאר הדפין מוטב לכתוב כתיבה בינונית וגם יש למנוע מלעשות כאשר נהגו מקצת סופרים שבמקום שהשם הקדוש רמוז בראשי תיבות או בסופי תיבות שמו אותיותם אותיות גדולות ואין לעשות כן לכתחלה ומ\"מ אין לפסול הכתיבות כן וקורים בהם אף לכתחלה:", + "מגילה שלא כתב בעמוד אחרון כ\"א ג' או ד' שיטות והשאר חלק וגם לא סיים באמצע שיטה רק בסופה כשרה לקרות בה לכתחלה:", + "אם אירע בחודש אדר שבכלות זמן קידוש הלבנה שהוא חצי כ\"ט י\"ב תשצ\"ג היה בליל י\"ד בזמן קריאת המגילה יש להקדים קידוש הלבנה לקריאת המגילה לפי שקידוש לבנה הוא תדיר וגם יש לחוש שיעבור זמנה שיכסוה עננים ואם קודם קריאת המגילה לא נראית רק באמצע הקריאה נתפזרו העבים וזרחה הלבנה אזי אם רוב הציבור קדשו הלבנה מקודם רק איזה יחידים נשארו אין להם לצאת באמצע הקריאה אפילו אם אין כאן חשש הפסק כגון שעדיין לא התחילו לקרותה כלל מ\"מ כיון שאין לצבור להמתין עליהם א\"כ יצטרכו לקרות אח\"כ ביחיד שלא ברוב עם ואין זה נכון שהקריאה בצבור הוא דוחה אותה ואם כל הצבור לא קדשו מקודם ובאמצע קריאת המגילה זרחה הלבנה אין להפסיק באמצע הקריאה אם לא שזמן קידוש הלבנה שהוא חצי כ\"ט י\"ב תשצ\"ג יהיה זמנו כלה טרם יגמרו הצבור קריאת המגילה אז אם כל הצבור לא קדשו יפסיקו כולם ויקדשו הלבנה ואח\"כ יגמרו קריאת המגילה אבל אם יחיד או יחידים שלא קידשו עדיין הלבנה אירע להם כך אין להם להפסיק ולבטל הקריאה בציבור בשביל זה:", + "לכתחלה צריך לחזור אחר קורא שיקרא המגילה בנקודות וטעמים כהלכתה ואם אין שם מי שיודע לקרות בטעמים אעפ\"כ יש לברך הברכות כדינם ואין להעמיד אחר שיקרא לפניו מתוך החומש ומ\"מ אם אין רוצים לקרות בלא טעמים עכ\"פ יש ליזהר שיקרא בלחש שלא יהיה נשמע רק לאזני הקורא ואם אין מי שיודע לקרות הנקודות כראוי יש לקרוא אחד לפניו מתוך החומש בלחש ומ\"מ יש לזה שקרא מתוך החומש לקרות אח\"כ מתוך המגילה כי מן הסתם לא היה יכול לכוין דעתו לשמוע היטב בשעה שקרא זה המגילה מחמת טרדתו להשמיע לאזני הקורא:", + "מקום ישוב שנתלקטו שם עשרה ואין בידם מגילה כשרה כדינה מ\"מ אם היא מגילה כתובה בקלף כהלכתה רק שיש חסרון תיבות באמצע ואין חסר ענין אחד שלם יכולין לקרות בברכה והטעות יקרא הקורא בע\"פ אם יודע או יאמרו לפניו מתוך החומש אבל אם אין בידם מגילה בכתב כלל רק בדפוס ומכ\"ש מתוך החומש לא יברכו כלל ויקרא כ\"א לעצמו בלא ברכה ולא שיצאו בזה רק לזכד הנם בלבד וכאשד יזדמן להם מגילה כשרה מחויבים לקרות בה שזמן קריאתה כל היום ויחיד שיש בידו מגילה פסולה יקרא ולא יברך:", + "אם קרא אחד המגילה בצבור ונשתתק או נחלש והוצרך לפסוק באמצע יש לזה השני הבא להשלים הקריאה להתחיל מתחלת הפסוק ששם פסק הראשון ואין צריך לברך שנית כלל ואם זה שבא לגמור הקריאה לא הי' שם בשעת ברכה שבירך הראשון ולא יצא עדיין ידי קריאת המגילה עד המקום שפסק הראשון אם הצבור מרוצים שיתחיל מראש יברך ויתכוונו גם הקהל לצאת בברכה זו ג\"כ ויתחיל מראש ומ\"מ טוב ביותר שלא יתחיל מראש ולא יברך ואחר שיקרא לצבור ממקום שפסק הראשון יברך ויקרא לעצמו. (עתה אני חוזר לדין ס\"ת):", + "אם נמצא טעות שהס\"ת פסולה מחמתו וצריך להוציא אחרת ואין שם אחרת אזי אם אירע הטעות בקריאת השלישי או אח\"כ באמצע קריאת העולה טרם שבירך ברכה אחרונה ישלים עמו הפרשה שלו ולא יברך ברכה אחרונה רק יעמוד שם והש\"ץ יקרא לעולים אחרים עד תשלום ז' עולים ולא יברכו כלל רק הש\"ץ יקרא לכ\"א פרשה שלו עד גמר הסדרה וזה העולה שנמצא הטעות בקריאה שלו העומד שמה לא יסיח דעתו ויקרא בלחש עמהם ובגמר הסדרה יברך הוא ברכה אחרונה דהוא יאמר ג\"כ ההפטורה בנביא בברכותי' ויש מי שכ' שיאמר ההפטרה בלא ברכות ויתבאר בשער ההפטרה סעיף מ':", + "אם נמצא הטעות בשלישי או בשאר העולים אחר סיום קריאתן שבירכו ברכה אחרונה ואין שם ס\"ת אחרת אם עדיין לא ירד לא ירד ויקרא הקורא לפניו שאר הסדרה עד תומה ואם כבר ירד יש לקרות לעולה אחר או אחר יעלה מעצמו ולא יברך ויקרא לפניו הסדרה עד תומה וההפטרה יאמרו בלא ברכות ויש מי שמתיר לקרות עולים אחרים עד תשלום ז' אנשים ולא יותר והשביעי יהיה המפטיר בנביאים בברכות והעולים יברכו כדרכ' כיון שהוא שעת הדחק ומ\"מ אין לקרות יותר מז' עולים וגם אין להוציא ס\"ת זו לקרות בה במנחה או לקריאה אחרת אע\"פ שהיא קריאת חובה:", + "אם נמצא' הטעות בשביעי אחר שבירך ברכה ראשונה ואין שם ס\"ת אחרת יקרא הטעות ע\"פ וישלימו עמו כל הסדרה ולא יקראו עולים יותר אפילו במקום שנהגו לקרות ירד עולים בכל שבת וזה השביעי יקרא ההפטרה בברכותיה וכן אם הטעות נמצא בעליי' אחד מן הנוספין יגמרו עמו עד גמר הסדרה ויברך ברכה אחרונה והוא יקרא ההפטורה בברכותי' ואין חילוק בכל זה בין טעות גמור' של חסרון או נמחק של אות הפוסל או חסרון תיבה שלימה ואם אין שם ס\"ת בלא טעות רק חומש אחד שבאותו ספר הוא שלם בלא טעות יש מקילין ויש מחמירין וקצרתי בזה שמנהגינו שלא לקרות בס\"ת הפסול כלל להוציאו לכתחלה:", + "אם נמצא טעות בס\"ת בשעת קריאת המפטיר בשבת יגמור קריאתו ולא יברך אחריה ואם הרגיש הטעות קודם שאמר קדיש לא יאמר קדיש אלא זה המשלים הקריאה ובירך ברכה אחרונה יתחיל ברכת ההפטורה ויקרא ההפטורה ואחר גמר ההפטורה בברכות יאמר קדיש ואם כבר אמר קדיש יקראו למפטיר בתורה בלא ברכה וההפטורה יכול לומר בברכותיה ומ\"מ אם זה המשלים עדיין לא ירד אע\"פ שאמרו קדיש מ\"מ טוב שיהא הוא הקורא למפטיר בלא ברכה מלקרות איש אחר ודוקא לענין מפטיר של שבת אבל הפטורת יו\"ט או של ארבע פרשיות וכיוצא שקריאת המפטיר בספר השני הוא לחובת היום ונמצא בו טעות יש להוציא אחרת כמו אם היה טעות בקריאת הסדרה של שבת ויתבאר בשער המועדים ואם נמצא טעות בהפטורה של חובת היום ואין שם ס\"ת אחרת יש ליקח הראשונה שקראו בה העולים למנין חמשה או שבעה ולגוללו לקרות פרשה ההפטורה:" + ], + [ + "דין מנין הקרואים בשבת ויו\"ט ושאר זמן קריאת התורה, ובו ל\"ט סעיפים:
כבר ביארנו כי בשבת שחרית יש חיוב לקרות זיי\"ן אנשים חוץ מהמפטיר ואפילו אם חל בו יו\"ט קורין ז' בפרשת יו\"ט ואין פוחתין מהם אבל מוסיפין עליהם אבל בשבת במנחה ובשני ובחמישי ומנחה ביוה\"כ ובחנוכה ובפורים ותשעה באב ושאר תענית צבור בקריאת שחרית או מנחה קורין שלשה דהיינו כהן לוי ישראל ואם אין שם כהן קורין לוי או ישראל במקום כהן ואם אין שם לוי והעולה ראשון היה כהן קורא הכהן שנים ואומר במקום לוי ואז הכהן חוזר ומברך וקורא אבל לא יקרא לכהן אחר במקום לוי ואם העולה הראשון היה לוי או ישראל במקום כהן אין קורין אותו במקום לוי וגם אין קורין לוי אחר רק קורין ישראל כדרכו ואין אומרים במקום לוי ושאר דינים בזה נתבאר בשער א':", + "בזמן שקורין שלשה אין פוחתין מהם ואין מוסיפין עליהם ומנהג במדינות אלו שלא להוסיף אפילו כשיש חתנים או בעלי ברית בבה\"כ ואין מפטירין בנביא מלבד במנחת יוה\"כ ותשעה באב שחרית ומנחה ותענית צבור בקריאת המנחה מפטירין בנביא ומ\"מ אין קורין רק שלשה אלא שהשלישי הוא המפטיר ויבואר קריאת והפטורת כ\"א במקומו:", + "ביום שקורין שלשה אין קורין פחות מעשרה פסוקים ופסוק וידבר עולה מן המנין ואם הענין נשלם בתשעה פסוקים כגון פרשת ויבא עמלק שקורין בפורים שאין בו אלא תשעה פסוקים די בכך ובין שיש שם תשעה או עשרה או יותר עכ\"פ אין לפחות לשום אחד מהעולים מקריאת שלשה פסוקים דהיינו כשיש תשעה פסוקים קורא כ\"א שלשה ובעשרה פסוקים שנים קורין ג' ג' וא' קורא ד' והקורא ד' משובח ועכשיו קורין במנחת שבת וב' וה' כל הפרשה הראשונה של הסדר שיקראו בשבת הבאה ככתוב בסידורים וציינו הפסקת הפרשה לג' אנשים ואם שינה מסדר הזה אינו מעכב רק שעכ\"פ לא יפחות לא' פחות מג\"פ:", + "אף שלכתחלה יש לקרות להג' עשרה פסוקים מ\"מ אם לא קרא רק ט' פסוקים דהיינו ג' לכ\"א א\"צ לחזור ולקרות וראי' לדבר פרשת עמלק ואם אחד קרא רק שני פסוקים אעפ\"י שהשנים שעמו קראו ד' ד' מ\"מ צריך לחזור ולקרות ואפילו אם זה קרא פסוק אחד למפרע שכבר קרא שלפניו והוסיף עליו שני פסוקים אינו עולה לו וצריך לחזור ולקרות אם לא שהוא שעת הדחק ולענין הברכה שני' לפני' כך דינו אם עדיין לא בירך ברכה אחרונה אעפ\"י שכבר גלל הס\"ת והי' בדעתו לברך ונזכרו שלא קרא רק שני פסוקים חוזר וקורא בלא ברכה שני' לפני' אבל אם כבר בירך ברכה אחרונה נסתלקה קריאה הראשונה לגמרי ולכן צריך לחזור ולברך לפניה ולהתחיל ממקום שהתחיל בקריא' הקודמת כי קריאת שני פסוקים אלו לא עלו כלל ואפילו אם כבר קראו לאחר העולה אחריו ועלה לתיבה יעמוד שם עד שיברך זה שנית ויקרא הג\"פ הראוים ויברך לאחריו ואח\"כ יקרא זה שעלה אחריו כראוי לו ואם כבר התחיל השני לברך או סיים כל הברכה ונזכרו יש להתחיל ממקום שהתחיל זה שלפניו ויקרא עמו אותן השני פסוקים שקרא הראשון ועוד ג\"פ ויברך לאחריה והראשון יעמוד שם עד שיגמור זה ואח\"כ יברך הראשון שקרא ב' פסוקים ויקרא להלן ממקום שסיים זה כדי להשלים מנין הג' כי מה שקרא תחלה ב\"פ לא עלתה לו ואם לא התחיל הב' לקדות מראש אותן השני פסוקים אלא קרא ממה שסיים הראשון יש מי שאומר שיש להראשון לחזור ולקרות השני פסוקים ועוד פסוק עמו אע\"פ שלא תהיה הקדיאה כסדרם ול\"נ שאין לעשות כן אלא גם בזה יש להראשון לקרות להלן ואם הראשון ירד מהתיבה יכולין לקרות לאחד להשלים מנין הג' בקריאת כ\"א ג\"פ כדין:", + "אם אירע בשבת או יו\"ט שקרא לאחד מן העולים רק שני פסוקים ובירך לאחריה יקרא האחד העולה אחריו ויתחיל ממקום שהתחיל הראשון וישלימו ז' קרואין מלבד זה שקרא הב\"פ וכן אם אירע ביו\"ט יש לעשות כן לקרוא אחר כיון שי\"א שמותר להוסיף ביו\"ט:", + "אם בקריאת מנחה בשבת או בב' וה' קרא ודילג פסוק אחד באמצע ולא קראו אם קרא יו\"ד פסוקים בלא פסוק המדולג אינו חוזר וקורא ואם לא קרא רק ט' פסוקים בלא הפסוק המדולג חוזר וקורא ואם חזר וקרא בלא ברכה שלפניה יצא וכן הדין בקריאת יו\"ט ופרשת מועדים ושאר קריאות מלבד קריאת שבת שאפילו קראו לז' אנשים לכ\"א ג\"פ מלבד הפסוק המדולג ואפילו כבר החזיר הס\"ת והתפלל מוסף צריך להוציאה שני' ולקרות הפסוק המדולג ושנים עמו בברכה לפניה ולאחריה ואין צריך לומר אם דילג יותר מפסוק אחד ואם היה הדילוג בקריאת המפטיר ליו\"ט שהוא לחובת היום או בקריאת פרשת פרה שהפסיק באמצע וכיוצא יתבאר בשער המועדים:", + "אפילו אם לא דילג פסוק שלם רק מקצת ואפי' תיבה אחת צריך לחזור ולקרות ויש להתחיל מתחלת אותו פסוק ולקרותו ושנים עמו כדין פסוק שלם:", + "אם קרא השני מה שקרא הראשון שלפניו אם הוסיף בקריאתו עוד שלשה פסוקים או אפילו שנים במקום דלא אפשר אותו שני עולה מן המנין ולכן בר\"ח הלוי מתחיל מן ואמרת אע\"פ שאינו מוסיף בקריאתו רק שני פסוקים משום דלא אפשר אבל אם לא הוסיף שום פסוקים אינו מן המנין חוץ מקריאת פרי החג שהרביעי קורא מה שקראו הראשונים משום דלא אפשר ולכן בר\"ח אם טעה וקרא לוי עד ובראשי חדשיכם אז יתחיל לקרות לשלישי מן עולת תמיד ואעפ\"י שכבר קרא ללוי וא\"א להוסיף מ\"מ כיון דלא אפשר מותר ולכתחלה אין לקרות עם השני כלל מה שכבר קרא הראשון אף בתוספת פסוקים אך יש נוהגין בפרשת בחוקותי קורא לעולה לתוכחה ג\"פ קודם כדי להתחיל בדבר טוב אף שכבר קרא השלישי אותן הפסוקים:", + "אם ביטלו קריאת הסדר בשבת אחד מחמת איזה אונס אזי לשבת הבאה קורין אותו הסדר עם הסדר השייך לאותו השבת והעולה רביעי יחבר הסדרים יחד כמו בשבת שקורין ב' סדרים מחוברים אך אם אותו השבת שביטלו היה צריך לקרות שני סדרות מחוברים אין לקרות הסדר או הסדרות שנתבטלו רק הסדר השייך לאותו שבת לבד וכן אם בטלו כמה שבתות אין לקרות כל מה שביטלו יחד רק קורין הסדר של שבת שלפניו עם סדר שבת זו לבד ומי שרוצה לנהוג ולקרות מה שביטלו שבת של מחוברין או ביטול כמה שבתות אין מזניחין אותו. ואם בטלו פרשת ויחי שהוא סוף ספר אין לקרותו בשבת שאחריו עם שמות שהוא ראש הספר וכן בשאר סוף הספר וראש הספר אין לקרות מחוברין כי צריך שיקרא איש אחד סוף הסדר וראשו שיתחברו יחד כדין שני סדרות מחוברים ובשני ספרים אין נכון לעשו' כן ועיין לקמן סעיף ל\"ט:", + "אם ביטלו הקריאה בבה\"כ אחת והציבור מבה\"כ זה שמעו קריאת ס\"ת בבה\"כ האחד א\"צ להשלי' אבל אם רוב הצבור לא שמעו כלל אעפ\"י שיש שם בתי כנסיות אחרות שקראו שמה כדין מ\"מ אותן שלא שמעו הקריאה דהם רוב הצבור של בה\"כ זה צריכין להשלים הקריאה:", + "אם התחילו לקרות בשבת ולא סיימו מחמת אונס או קטט יש להשלים בשבת שאחריו ולקרותו עם הסדר השייך לאותו שבת ויש להתחיל עם הכהן מראש הסדר של שבת שעבר ולקרות עמו כל מה שקראו בשבת העבר ולהוסיף עוד שלש פסוקי' או יותר מה שלא קראו בשבת העבר ושם יפסוק הכהן ויברך לאחריה ושוב יקראו כדרכם ואף אם לא ישאר בסדר הא' אחר שסיים הכהן קריאתו שיעור שיהיה בו כדי לקרות לוי וישראל ולחבר הסדרות ע\"י רביעי אלא יצטרך לחבר הסדרות ע\"י הב' או הג' אין זה מעכב:", + "אם ביטלו קריאת יום ב' אין משלימין הקריאה ביום גימל ומכ\"ש כשביטלו קריאת יום ה' או שאר קריאות שקורין בחנוכה ובפורים ותענית אין להם תשלומין ובביטול קריאת פ' מועדים או של פרשיות יתבאר בשער המועדים:", + "אם הציבור קראו בס\"ת בזמן הראוי ומעט מן הציבור לא היה שם בעת התפלה ובאו אחד כך ומתפללין אין נכון להוציא ס\"ת פעם אחרת לקרות בה אבל אם הראשונים השכימו להתפלל ולקרות והשניי' מתפללין בזמן הקבוע יכולים לקרות שניה ומכ\"ש אם בבה\"כ ההוא מנהג קבוע להתפלל בהשכמה ואח\"כ מתפללין שני' שמותר לקרות וגם מותר לחזן המתפלל לעמוד במקום שעמד המתפלל הראשון:", + "כבר ביארנו שבשבת קורין ז' חוץ מן המפטיר ואין פוחתין מהם אבל אם רצו להוסיף מוסיפין ויש מקומות שנוהנין סילסול בעצמם שלא להוסיף רק לקרות שבע קרואים אף בשבת ויש שמוסיפין אלא שנוהגין שלא לקרות יותר מעשרה חוץ המפטיר משום טורח צבור ובמקום שאין קורין רק שבעה אז כשקורין השביעי אומר יעמוד פב\"פ שביעי ובמקום שמוסיפין קורין להז' סתם כשאר הקרואים רק כשקורין המשלים אומר יעמוד פב\"פ אחרון וכשחל ר\"ח טבת בשבת או שבת פרשת שקלים או פרשת החודש שחל בשבת [ר\"ח] שיש ג' ספרים והקורא בספר הב' לחובת היום הוא המשלים חיוב הקריאה אז אם קראו רק ששה בסדר היום אזי כשיקרא הששי המשלים פ' השבוע אומר יעמוד פב\"פ ששי ולעולה בס' הב' לקרות בחובת היום יעמוד פב\"פ שביעי אבל אם הוסיף וקרא בסדר השבוע יותר מששה קרואים אזי למשלים בסדר השבוע יקרא סתם ולעולה בספר הב' לחובת היום אומר יעמוד פב\"פ אחרון:", + "ביום טוב של פסח ושבועות ור\"ה וסוכות ושמיני עצרת קורין חמשה חוץ מהמפטיר ואין פוחתין מהם ואין מוסיפין עליהם ולמשלים הקריאה אומר יעמוד פכ\"פ חמישי ואם אחד מיו\"ט אלו חל בשבת מחלקין הפרשה של חובת היום וקורין שבעה בפרשה זו עצמה שקורין בה חמשה בחול רק ביום אחרון של פסח וביום ב' של שבועות יש חילוק שאם חל בחול מתחילין כל הבכור ובשבת מתחילין עשר תעשר ובשמיני עצרת אף כשחל בחול מתחילין עשר תעשר מפני שמזהיר על מתנות עניים ומ\"מ אין קורין בו כשחל בחול רק חמשה וכשחל בשבת קורין שבעה:", + "יו\"ט שחל בשבת שקורין שבעה מנהג במדינות אלו שאם רצה להוסיף מוסיף ולמשלי' הקריאה קורא יעמוד פב\"פ אחרון:", + "ביוה\"כ שחרית קורין ששה חוץ מן המפטיר ואם חל בשבת קורין שבעה ומ\"מ אע\"פ שחל בשבת אין מוסיפין לפי שסיום קריאת העולים מכוונים לסיים בענין כפרה לכן אין לשנותם ואף במקום שמחמת רבוי העולים יש ריווח לצדקה לא נהגו להוסיף ובקריאה שקורין בין מוסף למנחה קורין שלשה והג' הוא המפטיר ופשוט שאין מוסיפין כלל ויבואר עוד בשער המועדים אי\"ה:", + "בחולו של מועד ובראשי חדשים שחלים בחול קורין ארבעה אין פוחתין מהם ואין מוסיפים עליהם ואם חל ר\"ח בשבת מוציאין ב' ס\"ת, באחד קורין סדר השבוע ובשני קורין למפטיר בפ' ר\"ח מן וביום השבת עד ונסכו:", + "חה\"מ פסח שמוציאין ב' ספרים אף כשחל בחול קורין על סדר קדש בכספא כמו שיבואר בשער המועדים קורין ג' בספר הא' על הסדר הלז והד' קורא בספר הב' בקרבנות היום אין מפסיקין בקדיש בין שני הקריאות לפי שהקריאה בספר הב' הוא באה להשלים מנין הד' קרואים שהוקבעו לקרות היום וא\"צ להפסיק ביניהם:", + "בשמחת תורה מרבים בקרואים וכל בני הכנסת ואף נערים וקטנים כולם עולים לתורה וקוראים בפ' וזאת הברכה הרבה פעמים ויתבאר בשער המועדים ויש מקומות שנוהגים כן אף בחתונה כשיש חיובים הרבה לקרות כמה פעמים ובמדינתינו לא נהגו כן:", + "בשבת שקורין ב' סדרות מחוברין יש לקרות הרביעי להשלים סדרה הראשונה ולהתחיל השניה שאז מנין הקרואים המחויבים מן הדין יש בכל סדרה מחצה ואף אם בסדר השני מוסיפין כמה קרואים על מנין ז' אין בכך כלום כיון שאין זה רק הוספה ולא חיוב מן הדין וההפטורה קורין השייכה לסדרה שניה ויבואר בשער ההפטורה:", + "י\"ד סדרות יש בתורה שהם ז' זוגות שלפי קביעות השנה יש שנה שכולם מחוברות ויש שנה שכולם נפרדות ויש שמקצתם מחוברות ומקצתן נפרדות ואלו הן ויקהל פקודי: תזריע מצורע: אחרי מות קדושים: בהר בחוקותי: חוקת בלק: מטות מסעי: נצבים וילך: וארשום חיבורם ופירודם משנה זו תקע\"ז עד שנת ת\"ר שנה זו: תקע\"ז. ותקצ\"א ותקצ\"ה ותקצ\"ח כולם מחוברות רק חוקת ובלק נפרדות: תקע\"ח. כולם נפרדות רק נצבים וילך מחוברות: תקע\"ט תקפ\"ב תקפ\"ח תקצ\"ו תקצ\"ט כולם מחוברות רק חוקת ובלק נצבים וילך נפרדות: תק\"פ. תקפ\"ג תקפ\"ז תק\"צ תקצ\"ג כולם מחוברים: תקפ\"א. תקפ\"ד כולם נפרדות רק מטות מסעי נצבים וילך מחוברים: תקפ\"ה. כולם מחוברים רק ויקהל פקודי חוקת בלק נצבים וילך נפרדות: תקפ\"ו תקפ\"ט ת\"ר כולם נפרדות רק מטות מסעי מחוברים: תקצ\"ב. כולם נפרדות: תקצ\"ד תקצ\"ז כולם נפרדות רק חוקת בלק מטות מסעי נצבים וילך מחוברים:", + "פרשת התוכחה שבסדר בחוקתי וכן התוכחה שבסדר כי תבא אין מפסיקין בהם לקרות שני אנשים רק אחד קורא את כולם וכן אין להתחיל מתחלת התוכחה ולסיים בה אלא מתחילין בפסוקים שלפניהם ומסיימין בפסוקים שלאחריהם ופ' בחוקתי שאין שם עד התוכחה רק י\"א פסוקים מתחלת הסדר אזי אם היא נפרדת ואעפ\"כ רוצים לקרות ג' עד פ' התוכחה יש להם להתחיל עם זה שיקרא בתוכחה מן פסוק ונתתי משכני אע\"פ שכבר קרא אותו עם השלישי ונוהגין לקרות לתוכחה השמש או איש אחר ששוכרין אותו שיעלה לתוכחה ויש מקומות שנוהגין שאין קורין להעולה לתוכחה אלא הוא עולה מעצמו ובמדינתינו לא נהגו כן:", + "שמונה פסוקים האחרונים שבתורה אין מפסיקין בהם לקרות לשני בני אדם אלא יחיד קורא אותה ואנו נוהגים שלא להפסיק מן מעונה אלהי קדם ומי שמשלים התורה נקרא חתן תורה ומתחיל לקרות מן מעונה עד לעיני כל ישראל:", + "מ\"ב מסעות שבפרשת מסעי אין להפסיק בהם ואחד קורא אותן וכן י' הדברות שבפ' יתרו ובפ' ואתחנן אין מפסיקין בהם וכן אין להפסיק בשירת הים ואין לשנות אפילו במקום שיש חיובים הרבה.", + "בשבת שקורין פרשת האזינו אזי מחלקין קריאת השירה לששה פרשיות כדרך שהיו מחלקין במקדש וסימנם הזי\"ו ל\"ך והוא ר\"ת האזינו זכור. ירכיבהו. וירא. לולא כעס. כי ידין. כך נוהגין במדינות אלו והשביעי קורא מן ויבא משה עד סוף הסדרה ובמקום שנוהגים להוסיף על השבעה אז מחלקים מן ויבא משה ולהלן אבל לא קודם לזה שאין לשנות מן הסדר האמור אפילו אם יש חיובים בבית הכנסת בשבת זה:", + "בקריאת התורה במנחה של שבת שלפני שבת שחל בו פ' האזינו וכן בב' וה' של שבת זה שקורין שלשה בפ' האזינו א\"צ לדקדק לחלק הקריאה על דרך זה ונוהגין שהכהן מסיים בהבו גודל לאלהינו והלוי מסיים עשך ויכננך והישראל מסיים ואין עמו אל נכר ויש מקומות נוהגין גם במנחה של שבת וב' וה' שקורין הזי\"ו ובמדינות אלו נוהגים כמ\"ש:", + "הקורא בתורה לא יסיים לשום אחד מהעולים סמוך להתחלת הפרשה שאחרי' פחות משלשה פסוקים מפני היוצאין מבה\"כ בין גבר' לגברא שיסברו שזה שיעלה אחריו לא יקרא רק שני פסוקים עד הפרשה וכן לא יתחיל בפרשה פחות משלשה פסוקים דהיינו שיקרא עם א' ויסיים עמו פסוק א' או ב\"פ אחר התחלת הפרשה והשני שיקרא אחריו יתחיל אחר פסוק א' או ב\"פ סמוך לפרשה מפני הנכנסים לבה\"כ בין גברא לגברא שיסברו שזה שקרא לפניו לא התחיל רק מתחלת הפרשה ולא קרא רק פסוק א' או ב\"פ בלבד ואין חילוק בזה בין פרשה פתוחה לסתומה וכן אין חילוק בין קריא' השבעה או אותן שקורין להוספה:", + "אם טעה וסיים ב' פסוקים סמוך לפרשה ובירך לאחריו אזי העולה אחריו לא יקרא למפרע דהיינו שיתחיל מפסוק אחד קודם הב' פסוקים שכבר קרא שלפניו אלא יתחיל לקרות ממקום שסיים העולה שלפניו ויקרא אותן ב\"פ ועוד ג' או יותר מפרשה שלאחריה וכן אם קרא והתחיל בפרשה פחות מג' פסוקים לא יתחיל השני מראש הפרשה כ\"א ממקום שסיים הא':", + "אם הפרשה הוא באמצע הפסוק כגון בתחלת פרשת פנחס בפסוק ויהי אחרי המגפה שיש פיסקא באמצע פסוק מותר לסיים בפסוק הסמוך לו שאין חשש שהיוצאין יאמרו שהעולה אחריו לא קרא רק עד הפיסקא ההוא שהכל יודעין שאין מסיימין באמצע פסוק אע\"פ שיש שם פרשה:", + "פרשה שאין בה רק ב' פסוקים כגון וביום השבת מותר לשייר בתחלה ולהפסיק שם ומ\"מ אין לעשות כן לכתחלה כ\"א בקריאת ר\"ח אבל כשקורין פרשת השבוע בסדר פנחס אין להפסיק שם לכתחלה וכן בקריאת שבת במנחה ובקריאת ב' וה' ציינו לפעמים בסדורים סיום הקריאה בפסוק אחד לפני או אחר הפרשה אין לעשות כן לכתחלה:", + "אם נמצא טעות בס\"ת באמצע הקריאה כבר נתבאר בשער ה' שאם נמצא ב' פסוקים סמוך לפרשה גומר עד הפרשה ובמקום שנהגו להוציא אחרת מיד ופסק במקום הטעות והוציא אחרת יכול להתחיל לקרות להלן ממקום שפסק אף שאין ממקום שפסק רק פסוק א' או ב' סמוך לפרשה:", + "אם אחר שהשלים האחרון הקריאה התחיל לומר קדיש ונזכר שעדיין לא בירך ברכה אחרונה יגמור הקדיש ויברך ברכה אחרונה ודוקא אם כבר אמר ואמרו אמן אבל אם נזכר קודם יפסיק ויברך:", + "אם בסוף הסדרה יש ה' פסוקים סמוך לפרשה לא יתחיל להמפטיר ב' פסוקים אחר הפרשה לקרות לו הג\"פ למפטיר אלא יקרא להמפטיר כל הה' פסוקים ואף אם העולה שביעי או אחרון לא קראו לפניו רק ה' פסוקים אלו יכול לחזור ולקרות אותם לקורא המפטיר ומ\"מ אם התחיל מג\"פ האחרונים וקרא משם אע\"פ שעדיין לא בירך ברכה אחרונה א\"צ לחזור ולהתחיל מתחלת הפרשה ודי בקריאה זו:", + "מי שעלה לתורה ושוב נכנס לבה\"כ אחר וקראוהו שם לעלות ונזדמנה לו אותה פרשה שכבר קרא אעפ\"כ יש לו לעלות ולברך ומי שעלה לס\"ת אם יוכל לעלות שוב שנית למפטי' יתבאר בשער ההפטורה:", + "הקורא בתורה יש לו לכוון להתחיל תמיד בדבר טוב של ישראל ויסיים בדבר טוב של ישראל ולא בדבר רע של ישראל וכן לא יסיים במי שעשה מעשה רע ועיין בשער א' שמי שהוא פסח או עור אין לקרותו לפרשת עורת או שבור וכל כיוצא בזה:", + "כבר ביארנו בשער ד' שהצבור רשאין לישב בשעת קריאת התורה ויש מחמירין ממדת חסידות ומ\"מ בשעת קריאת עשרת הדברות נהגו העולם לעמוד ואין ליחידים מן הציבור לשנות המנהג:", + "אין קורין בתורה עד שיהיו שם עשרה אנשים מישראל גדולים ופחות מבן י\"ג שנה ויום אחד אינו מצטרף ואם התחילו לקרות בעשרה ויצאו מקצתם גומרים כל העולים דהיינו ג' בחול וז' בשבת וה' ביו\"ט ומברכין לפניה ולאחריה אבל לא יוסיפו כלל אפילו במקום שנוהגי' להוסיף בשבת גם לא יקראו למפטיר כלל רק יאמרו קדיש אחר הקריאה ויאמרו ההפטורה בלא ברכותיה ואם היה עשרה בשעה שהתחילו ברכות ההפטורה ויצאו מקצתן יתבאר בשער ט'. וישובים שאין שם מנין ורוצים לקרות הסדרה בתורה בכנופי' שלהם בלא ברכה כלל רשאים וגם יכולים לומר ההפטורה בנביאים בלא ברכה כלל ואין להם לקרות עולים לתורה רק אחד יקרא כל הסדרה מתוך הספר והשאר ישמעו ואם רוצים לקרות בר\"ח קריאת פ' ר\"ח א\"צ להתחיל מן פ' התמיד רק מן ובראשי חדשיכם ואם חל בשבת יתחילו מן וביום השבת:", + "כבר ביארנו בסעיף ט' שאם ביטלו הציבור הקריאה באונס ישלימו לשבת הבאה ואם לא בטלו באונס רק שלא היה שם עשרה בשבת זה א\"צ להשלים בשבת הבאה ואם היו עשרה צריך דווקא להשלים בשבת הבאה אבל לא ישלימו קריאת כל הסדרה במנחה של אותה שבת עצמה אלא למנחה קורים כדרכם בסדר של שבת הבאה ואעפ\"כ אם ירצו לקרות בסדר של שבת זו הרשות בידם אבל בב' וה' אין להם לקרות רק בסדר של שבת הבאה וי\"א שאם מצאו מנוחה במנחה יכולין לקרות במנחה כל הסדרה ולקרות שבעה אנשים כמו בשחרית ויראה שאם כבר התחילו מנחה אשרי ובא לציון וקדיש יש לקרות כשאר מנחת שבת ואם עדיין לא התחילו יכולין לקרות הסדרה בז' גברי אע\"פ שכבר הגיע זמן מנחה והוא שיהא שהות להתפלל מנחה ולקיים סעודה שלישית:" + ], + [ + "דין קריאת המועדים ור\"ח וחנוכה ופורים וארבע פרשיות וט\"ב ושאר תענית ציבור, ובו קי\"א סעיפים:
סדר קריאת חג הפסח.יום א' של פסח מוציאין ב' ס\"ת, באחד קורין ה' בפ' בא וסימן מש\"ך דהיינו פ' משכו וקחו ואם חל בשבת קורין שבעה ודין הוספה מבואר בשער שלפני זה ובשני קורא המפטיר בפנחס ובחודש הראשון ואם טעו וקראו בספר הראשון ה' או ז' בפרשת שור או כשב יצאו י\"ח וא\"צ לחזור ולקרות שנית ואם אירע שנזכר באמצע קריאת א' מן הקרואים וכבר קרא לזה שלשה פסוקים אזי יברך עולה הזה ברכה אחרונה ואם לא קרא עדיין ג\"פ ישלים עד ג\"פ ויברך ברכה אחרונה ויגלול לפרשת משכו וישלים שם מנין שאר הקרואים שיש לו לקרות עדיין כגון אם קרא בפ' שור או כשב ב' ישלים הג' בפרשה משכו וכל כיוצא בזה:", + "אם בספר השני שצריך לקרות ובחודש הראשון טעה הקורא וקרא בענין אחר אף שכבר סילקו הס\"ת מהשלחן והחזירו אותה לארון צריך לחזור ולהוציא ס\"ת ולקרות בפ' המוספין ולברך לפניה ולאחריה:", + "אם טעה הקורא למפטיר והתחיל והקרבתם וסיים הקריאה ובירך ברכה אחרונה א\"צ לחזור ולברך ולהתחיל ובחודש הראשון ועלתה להם קריאתו ואם עדיין לא בירך ברכה אחרונה חוזר לראש ומתחיל מן ובחודש בין אם אירע כך ביו\"ט א' של פסח או ביום ב' וכן אם דילג מסוף הפרשה ולא קרא רק עד מלבד עולת הבוקר וקפץ ובירך ברכה אחרונה יצא ואין צריך לחזור ולקרות:", + "יום שני של פסח מוציאין שני ס\"ת בראשון קורין ה' אנשים בפ' אמור שור או כשב וסימן תור\"א ובשני קורים למפטיר כמו אתמול. ואם קרא בס\"ת הא' והתחיל מן שור או כשב ולא קרא רק מועד חג הפסח עד ועשיתם ביום הניפכם או וספרתם לכם וחלק אותו לחמשה עולים ולא קרא כלום משאר המועדות א\"צ לחזור ולקרות אם כבר בירך החמישי ברכה אחרונה מאחר שהשלים המנין וגם קרא ענינו של יום בעצמו יצא בדיעבד:", + "אם בס\"ת הראשון נמצא טעות אע\"פ שכבר קראו ענין הפסח והעומר ואח\"כ נמצא בקריאת העולה חמישי טעות גמור צריך להוציא אחרת ויגמור הקריאה בס\"ת הכשר ויש מי שאומר שא\"צ להוציא אחרת מאחר שכבר קרא ענינו של יום זה והטעות הנמצא הוא בקריאת שאר המועדים וכיון שאם יוציא אחרת ג\"כ לא יחזור לראש רק יגמור קריאת שאר המועדים בספר הכשר בשביל זה אין להוציא אחרת והסומך על סברא זו שלא להוציא אחרת אין מזניחין אותו ואם לא קרא עדיין ג\"פ להה' ומכ\"ש אם נמצא הטעות ברביעי יש להוציא אחרת ויש לנהוג בזה כמ\"ש בשער ה' לענין טעות שנמצא בשבת בקריאת השביעי וכשנמצא טעות וצריך להוציא אחרת אין ליקח הס\"ת השניה המוכנת לקריאת מפטיר אלא יש להוציא אחרת ואם אין שם אחרת יקח השני':", + "כבר ביארנו בשער זיי\"ן שאם דילג בתוך קריאתו פסוק אחד או יותר מפרשת מועדות וקרא להלן א\"צ לחזור ולקרות מה שדילג לפי שכבר קראו הפרשה בשבתות שלהם וכן אם היה הדילוג מתחלה שלא התחיל לקרות מראש הפרשה רק מאמצעה כל שיש במה שקרא חמשה עולים יצא בדיעבד:", + "אם הראו להעולה למטה ממקום שצריך לקרות ובירך ע\"ז א\"צ לחזור ולברך ומ\"מ הקורא יקרא כדרכו ויתחיל ממקום שצריך להתחיל ואם הראהו למעלה במקום שאינו חובת היום כלל יש לחזור ולברך אם לא שהוא על אותו עמוד עצמו ומטעם שכתבתי בשער ד':", + "אם הראו להעולה בפרשת קדש או בשאר פרשיות הפסח ובירך העולה ונזכר קודם שהתחיל לקרות כשגולל לפרשת משכו לקרות שם צריך לחזור ולברך וכן אפילו אם קרא קצת ונזכר וגלל למקום הראוי צריך לחזור ולברך:", + "אם היה צריך לקרות משכו, ופתחו בפ' שור או כשב ובירך העולה שם ונזכר יש לגלול לפ' משכו ויברך שני' ובדיעבד אם קרא בפ' שור או כשב עלתה לו כמ\"ש בסעי' א' ומ\"מ אע\"פ שקרא ביום א' פרשה שור או כשב יש לו לקרותה גם ביום ב' שהוא זמנה ופ' משכו שחיסר קריאתה ביום ראשון יש לו להשלימו ביום ג' שקריאתו קדש ופ' משכו הוא קודם לו וסמוך לו יתחיל משכו ויקרא עד לסוף הסדרה ואם חל יום ג' בשבת שאז קורין פרשה ראה אתה כו' אזי יקרא ביום ד' משכו:", + "אם ביטלו הצבור הקריאה ביום א' מחמת איזה סיבה ואונס אעפ\"כ ביום ב' יקראו פ' שור או כשב בדינו וישלימו חסרונה ביום ג' כשחל בחול ואם חל בשבת ישלימו ביום ד' שאז יקראו משכו וקדש כאחד:", + "אם טעה ולא קרא כל פרשת משכו רק עשה הפסקות קצרות להשלים מנין הקרואים ובירך ברכה אחרונה ואמר קדיש א\"צ לחזור ולקרות ואם לא אמר קדיש אז אם חל בשבת אע\"פ שקרא ז' והוא מקום שנהגו שלא להוסיף בשבת על מנין זה מ\"מ בזה שעדיין לא גמר כל הפרשה יש להוסיף ולקרות עוד אחד לגמור הפרשה הראויה לקרות:", + "אם טעה וסיים כל הפרשה הראויה לקרות עם העולה הרביעי ונזכר שצריך לקרות עוד חמישי אזי יקרא עוד עולה חמישי ויתחיל עמו ממקום הראוי לקריאת הה' ויקרא שנית ויוסיף עליו עוד ג' פסוקים מפ' קדש לי כו' ואעפ\"י שכבר אמר קדיש מ\"מ יעשה כן ואם הגביה ס\"ת הראשונה והשני' מונחת ונזכר שצריך לקרות חמישי יגלול הס\"ת השניה לפ' משכו ויקרא שם החמישי עם תוספת ג' פסוקים וכן אם היה הטעות ביום שני יעשה כן ואם אינו רוצה להוסיף מן אחר סיום הפרשה שהוקבעה ליום זה שלא יהיה נראה תמוה לרבים די כשיקרא הה' בפני עצמה בדרך קריאתו ואע\"פ שכבר קראו זה לד' אין להקפיד ואם השלים הפ' עם העולה השלישי אין לו לקרות רק לעולה אחד והמפטיר הוא משלים מנין חמשה:", + "אם אירע ששכחו להוציא הס\"ת הב' ונזכרו בעוד שהיו קורין בספר הא' אין להוציא האחרת בעת קריאת הראשונה רק כשיגמור הקריאה בס\"ת הא' יוציא הס\"ת השני':", + "ספר שני שנמצא בו טעות גמור אין ספק שצריך להוציא אחרת בכדי לקרות חובת היום בס\"ת כשר:", + "מה שקורין ביום שני פ' שור או כשב אע\"פ שהוא מאוחרת בסדר התורה לשאר פרשיות שהוקבע קריאתן לימות הפסח מ\"מ קורין פרשה זו היום שמתחילין לספור ספירת העומר שנאמר בפרשה זו ואם דילג פרשת העומר ועוד פרשיות וקרא ה' עולים בצמצום ובירך ברכה אחרונה ואמר קדיש יצא ונכון שיקרא הקורא בס\"ת בקול רם מה שדילג בלא ברכה:", + "אם ביטלו הצבור קריאת ס\"ת ביו\"ט שני לאיזה סיבה ואונס אין לדחות שום פ' קבועה ממקומה לקרות במקומה בימי חה\"מ פ' שור או כשב אלא קודין כל פ' בזמנה הקבוע לה ופ' שור או כשב שעבר זמנה בטל קריאתה ואין לה תשלומין:", + "סדר קריאת חוה\"מ פסח
יום ג' של פסח שהוא יום דאשון דחה\"מ מוציאין ב' ס\"ת ואם חל בחול בס\"ת האחד קורין שלשה בפ' קדש לי ובשני' קורא א' מן והקרבתם ואין מפטירין בנביא ואם טעה וקרא בשאר אחד מהפרשיו' הקבועים לפסח אם גמרו הקריאה של הד' ובירך ברכה אחרונה א\"צ לחזור ואם עדיין לא גמרו יש לגלול ולקרות לתשלום העולים בפ' קדש ואם הש\"ץ הראה לעולה למעלה בפ' משכו וע\"ז בירך הקורא והוא בעמוד אחר יקרא ממקום שהראהו ויקרא להלן גם מפ' קדש לצורך קריאת הכהן לפי שגם המקום שהראהו הוא ג\"כ מענין קריאת הפסח:", + "יום ד' של פסח שהוא יום ב' דחה\"מ מוציאין ג\"כ שני ספרים, באחד קורין שלשה בפ' משפטים אם כסף ובב' קורא אחד מן והקרבתם. ואם טעה וקרא אחת משאר פרשיות דינו כמו שנתבאר בסעיף שלפני זה:", + "יום ה' של פסח ג' דחה\"מ מוציאין ג\"כ ב' ספרים ואם חל בחול קורין שלשה בפ' כי תשא פסל לך ובשני' קורא א' והקרבתם ואם הראהו להעולה בפ' ראה אתה אומר אלי כו' שהוא למעלה מפ' פסל לך ובירך יש לקרות ממקום זה ויתחיל הקריאה ויקרא ג\"כ פסל לך עד המקום שראוי לקרות לכהן העולה בפ' פסל לך כיון שעכ\"פ בשבת מתחילין מכאן אין זה כהראהו לקרות בפ' אחרת ואם טעה וקרא בשאר פרשיות דינו כמ\"ש בסעיף י\"ז:", + "יום ו' של פסח יום ד' דחה\"מ מוציאין ג\"כ שני ספרים באחד קורין ג' בפ' בהעלותך וידבר ה' אל משה במדבר סיני בשני' קורא א' והקרבתם ודינו ג\"כ כמ\"ש למעלה:", + "יום א' של חה\"מ או יום ג' של חה\"מ שחל בשבת מוציאין ב' ספרים באחד קורין ז' בפ' כי תשא ראה אתה אומר כו' ובשני' קורא למפטיר והקרבתם ואם לא התחיל רק מפ' פסל וקרא בו ז' עולים יצא ואפי' דילג פסוק א' מפ' פסל לך א\"צ לחזור ולקרות ואם סיים הפרשה עם ששה עולים המפטיר עולה למנין ז' כמו שנתבאר ואם טעה וקרא א' משאר פרשיות וקרא לז' עולים ואמר קדיש יצא חוץ מפ' של יום וא\"ו שהוא פ' במדבר סיני צריך לגלול לפ' ראה אתה כו' ולקרות עוד ג' עולים או יותר שבשבת מותר להוסיף:", + "בכל ימי חוה\"מ אם בספר הא' קרא ג' ולא סיים לקרות הפרשה שצריך לקרות עם הג' והג' בירך ברכה אחרונה יקרא הקורא את הנשאר בלא ברכה והד' יעלה לס\"ת הב' כדרכו ואם טעה וקרא לרביעי לקרות בספר הא' ובירך אזי יקרא הוא לתשלום הפרשה ויקראו איש אחר לעלות בספר הב' לחובת היום ויש מי שאומר שיקרא הפרשה עד תומה ולא יברך ברכה אחרונה רק יקח ספר הב' ויקרא לחובת היום עם העולה הד' והנוהג כן יש לו על מה שיסמוך והעיקר כסברא ראשונה:", + "כבר ביארנו דין אם דילג מקריאת והקרבתם מן מלבד עולת הבקר ובירך א\"צ לחזור ואם התחיל מן ובחודש הראשון וקרא כל הפרשה אע\"פ שאין קורין כן רק ביו\"ט בשביל שהוסיף לקרות כן גם בחוה\"מ לא נפסלה הקריאה אבל אם לא קרא רק מן ובחודש הראשון עד מלבד עולת הבקר או עד כאלה תעשו צריך לחזור ולהוציא ס\"ת אחרת ולקרות מן והקרבתם עד סופו כדינו:", + "אם התחיל והקרבתם וקרא להלן רק שדילג הפסוק כאלה תעשו ובירך ברכה אחרונה יחזור הקורא לפתוח הס\"ת ויקרא והקרבתם כו' כאלה תעשו כו' בקול רם בלא ברכה:", + "אם אין ס\"ת כשר לקרות בצבור ויש ס\"ת שצריך הגה מותר להגיהו בחוה\"מ ורשאי לתקן קולמס ולעשות דיו בשביל כך ואם יש להם ס\"ת אחרת אסור להגיה אפי' אות אחת אבל גרירת דיבוק אותיות מותר וכן להעביר קולמס לתקן אות שרשומה ניכר מותר ואם רוצה ליתן ספר חדש לבה\"כ וחסר תפירה בעמודי' יש לחזור אחר עני שצריך ליו\"ט שאין לו מה יאכל שהוא יתפרנו:", + "סדר קריאת ימים אחרונים של פסח.
יום שביעי של פסח שהוא יו\"ט מוציאין ב' ספרים באחד קורין חמשה מן תחלת פ' בשלח עד כי אני ה' רופאך ואם חל בשבת קורין ז' ויכולין להוסיף. ופ' שירת הים אין להפסיקה לקרות בה שנים רק קורין באחד כמו שנתבאר ובספר השני קורא למפטיר והקרבתם כמו בחוה\"מ ואם דילג מהקריאה וקרא חמשה ובירך ברכה אחרונה אפילו דילג שירת הים יצא וכבר נתבאר דין גמר הפרשה עם הד' או נמצא פסול בס\"ת ואם טעה וקרא בשאר פרשיות ונזכר באמצע הכל מבואר באר היטב ואם טעה וקרא היום בפרשת כל הבכור והשלימה שאז אינו חוזר לקרות ביום זה בפ' בשלח אזי יקרא למחרתו ביו\"ט האחרון פ' בשלח:", + "בספר השני שהוא למפטיר אם טעה וקרא בענין אחר צריך לחזור ולהוציא ס\"ת לקרות מענינו של יום ואם קרא בענין היום אלא שדילג פסוק וביום השביעי ובירך ברכה אחרונה יצא אלא שיש לקורא לקרות אותו פסוק מתוך הס\"ת בלא ברכה אם עדיין לא סילקו הס\"ת:", + "יום שמיני של פסח שהוא יום אחרון של פסח מוציאין שני ספרים באחת קורין ה' אנשים בפ' כל הבכור וכשני' קור' והקרבתם למפטי' ואם חל בשבת מתחילין עשר תעשר וקורין ז' וכבר נתבאר דיני דילוג וטעות למעלה ואם חל בשבת וקרא מן עשר תעשר עד שמור את חודש האביב ודילג השאר ובירך ברכה אחרונה ואמר קדיש צריך לחזור ולקרו' מן שמור עד סוף הסדרה בברכה ויש לקרות עולה אחר ואחר הברכה יאמר קדיש:", + "סדר קריאת חג השבועות.
יום ראשון של שבועות מוציאין שני ספרים, בראשון קורין חמשה אנשים בפ' יתרו מן ובחודש השלישי עד סוף הסדרה. ונוהגין לקרות מתחלה פיוט אקדמות כמבואר בשער ד' וקורין העשרת הדברות בנגינת טעם העליון ודיני טעות ודילוג כבר נתבאר ואם עשה הפסקות קצרות וקרא חמשה אנשים קודם שהגיע לעשרת הדברות יקרא עוד אחד ויברך ויקרא מן המקום שפסק שם עד סוף הסדרה ואם כבר אמר קדיש א\"צ לחזור ולקרות עוד אחד ואעפ\"כ יש לקורא לקרות בקול רם ממקום שפסק עד סוף הסדרה בלא ברכה ואם רוצה לקרות עוד אחד ייקרא בברכותי' ויאמר קדיש שנית אין מזניחין אותו:", + "אם קרא החמישי וסיים עמו תיכף אחר עשרת הדברות שטעה וסבר שעומד בקריאת הרביעי ובאמת הי' קריאת החמישי ובירך ברכה אחרונה יש לו לקרות עוד אחד ולקרות עד סוף הסדרה בברכה שלפניה ולאחריה ואם לא בירך לפניה וקרא הפרשה יש לו עכ\"פ לברך אחריה:", + "ביום שני של שבועות מוציאין ב' ספרים וקורין בראשון חמשה אנשים בפ' כל הבכו' אם חל בחול ואם חל בשב' מתחילין עשר תעשר ואם השביעי סיים בפסוק ועשית כל החוקים האלה ודילג פרשת חג הסוכות אם לא אמר קדיש יעלה עוד אחד לגמור הפרשה ואם כבר אמר קדיש א\"צ לחזור אבל אם דילג פרשה שבעה שבועות כו' שהוא חובת היום אף שאמר קדיש צריך לחזור ולקרות עולה אחר ולגמור הפ' ולומר קדיש פעם אחרת ואם לא נזכרו עד שקרא המפטיר והניחו ספר הב' על השלחן יש לגלול הספר ויקרא פרשת שבעה שבועות להמפטיר ואח\"כ יגלול למפרע לקרות בפרשת מוספין ואם כבר קרא המפטיר בפ' מוספין ונזכרו שדילגו פרשת שבעה שבועות אם עדיין לא בירך ברכה אחרונה יגלול לפ' שבעה שבועות ויברך ברכה ראשונה ויקרא הדילוג ההיא ואח\"כ יברך ברכה אחרונה ואם רוצה שלא לברך ברכה ראשונה על קריאת הדילוג אין מזניחין אותו:", + "אם ביום הראשון טעה וקרא פרשת כל הבכור ונזכר קודם ברכה אחרונה צריך לגלול ולחזור ולקרות בחודש השלישי ושם יגמור כל הסדר בהעולים הנשארים ואותן העולים שקראו בטעות בפ' כל הבכור עולים למנין ה' ואם לא נזכר עד אחר ברכה אחרונה של החמישי יש לחזור ולקרוא עוד אחד ולקרות עמו מתחלת בחודש השלישי עד סוף ואפי' אם כבר אמר קדיש יש לעשות כן ואצ\"ל אם במקום פ' בחודש השלישי קרא בפ' שור או כשב או א' משאר פרשיות של חה\"מ פסח שצריך לחזור ולקרו' פ' בחדש השלישי שהיא עיקר חובת היום ואם ביום ב' במקום כל הבכור קרא פ' של מתן תורה או אחד מפרשיות הנזכרים צריך לחזור ולקרות בפ' כל הבכור ואם הטעות בס' שני של המפטיר שקרא פ' ההפטורה בענין אחר נתבאר בענין חג הפסח וכן הדין כאן:", + "סדר קריאת ראש השנה.
ביום ראשון של ראש השנה מוציאין שני ספרים, באחד קורין בפרשה וה' פקד את שרה חמשה אנשים ואם חל בשבת קורין בפ' זו שבעה ובשני קורא למפטיר בפ' פנחס ובחודש השביעי כו'. ואם טעה והשלים הפרשה בארבעה קרואים או שלש ועדיין לא אמר קדיש אזי ישלים מנין הקרואים בפ' עקידה שאחרי' ואם כבר אמר קדיש אם לא חסר ממנין רק אחד א\"צ לקרות ויסמוך על המפטיר שעולה למנין הראוי ואם חסר שנים יש לו לחזור ולקרות עוד אחד ויאמר קדיש שנית ואם ירצה גם בזה לקרות עוד שנים הרשות בידו ואם סילק הס\"ת אם יש להשלים בשני' דינו כמו שנתבאר בקריאת מועד חג הפסח:", + "אם טעה ביום א' וקרא פ' העקידה אם האחרון עדיין לא בירך ברכה אחרונה יחזור לראש ויקרא עם עולה זה מוה' פקד כו' עד סופו ואח\"כ יברך ברכה אחרונה אבל אם כבר בירך ברכה אחרונה א\"צ לחזור רק יקרא ביום שני מן וה' פקד וגם פרשת דעקידה עד סוף הסדרה ואם דילג הפקידה וההריון וקרא משם ולהלן יוכל להשלים ענין זה בהעולה אחריו לקרות מראש הפרשה עד המקום שעומדים ושאר דיני טעות ודילוג כבר נתבאר:", + "ביום שני של ראש השנה מוציאין שני ספרים באחד קורין העקידה ה' אנשים ובס\"ת השניה קורא למפטיר ובחודש השביעי כדאתמול ואם שכח וקרא ביום שני ג\"כ פרשת וה' פקד והשלים מנין החמשה קרואים יקרא עוד א' ויקרא מתחלת פ' העקידה עד סופה ואפי' אם אמר קדיש יעשה כן ויאמר קדיש שנית ואם כבר נסתלק ספר זה יוכל לקרות בספר השני למפטיר פ' העקידה ויגלול ויקרא ג\"כ חובת היום:", + "סדר קריאת יום הכיפורים.
אחר סיום תפלת שחרית מוציאין שני ספרים באחד קורין בפ' אחרי מות ששה אנשים ואם חל בשבת קורין שבעה ואף כשחל בשבת אין מוסיפין עליהם כמו שנתבאר בשער זיי\"ן. ואנשי מעשה נוהגין למרר בבכי בעת קריאת הפסוק אחרי מות שני בני אהרן ולהוריד דמעות על פטירת הצדיקים האלה והוא סגולה נפלאה לכפר עון ושלא ימותו בניו בחייו והעיקר בזה שע\"י זה יתן לב לשוב מעבירות שבידו והחי יתן אל לבו אם בארזים נפלה שלהבת מה יעשו איזובי קיר ואם צדיקים כאלה פגעה בהם מדת הדין על חטא קל כאשר חכמים הגידו רק הקב\"ה דקדק עם הצדיקים כמ\"ש הכתוב בקרובי אקדש ועל פני כל העם אכבד וכן דרשו חז\"ל נורא אלקים ממקדשיך אל תקרי ממקדשיך אלא ממקודשיך בשעה שהקב\"ה עושה דין במקודשיו מתיירא ומתעלה ומתקלס ומה יענו מלאי עון הלא המס ימס לבב אנוש אשר עצמו חטאיו ופשעיו רבו מלמנות ואשמתו גדלה עד לשמים והרי זה בכי יתן ויצטער על מיתת הצדיקים וגם ישתתף ויצר בצרת אביהם אהרן קדוש ה' כי תקרנה אותו כאלה ויתן מורך בלבבו לבב האבן ויעתר אל אלוה וירצהו וישוב אל ה' וירחמהו ותהי' תשובתו רצויה ומקובלת ביותר בעת ההוא בזכות הצדיקים הללו:", + "צריך הקורא שיהיה זהיר בקריאתו בסדר עבודת היום שיהיה בשפה ברורה ולא ידלג איזה פסוק ולא יחסר כלל אפילו תיבה אחת ואם אירע שדילג וקרא משם ולהלן והדילוג הזה הוא חסרון מבפנים ומשתנה על ידו הבנת הענין בסדר העבודה נכון שיחזור לקרות מן תחלת הפסוק ההוא שעשה הדילוג שם בלא ברכה ואם קרא ששה ולא גמר הפרשה עם המשלים ושאר דינים שנתבארו בענין המועדות נוהגין כאן:", + "אחר גמר תפלת מוסף מוציאין ס\"ת א' וקורין ג' בפ' עריות שבאחרי מות והשלישי הוא המפטיר בנביא יונה. ואם דילג בפ' עריות אם נזכר קודם שבירך השלישי ברכה אחרונה יחזור לקרות לשלישי ממקום שדילג ויקרא להלן עד סוף הפרשה בין אם היה הדילוג בקריאת שני העולים הראשונים ובין אם היה הדילוג בקריאת השלישי ואם כבר בירך ברכה אחרונה יש לקורא לקרות בקול רם מקום דדילוג בלא ברכה ואם הדילוג הוא ענין שלם יש לקרות עוד עולה אחד שהוא יהיה המפטיר ויתחיל לקרות עמו מתחלת מקום הדילוג עד סוף הפרשה ויברך לפניה ולאחריה ויפטיר. (עיין מ\"ש בקונטריס שהש\"ח דעתו לחזור ולקרות בכל ענין ואני כתבתי שדבריו צ\"ע לכן כתבתי כאן לחלק בין דילוג ענין שלם):", + "סדר קריאת חג הסוכות.
ביום הראשון וביום השני מוציאין שני ספרים באחד קורין חמשה אנשים בפ' אמור שור או כשב ובשני' למפטיר בפ' ובחמשה עשר כו' ואם לא קרא בא' רק פרשה אחרונה של חג הסוכות שיש בה י\"ב פסוקים לד' עולים והמפטיר השלים החמישי בדיעבד יצאו אבל אם העולה החמישי לא קרא פרשה חג הסוכות כלל רק קרא עד תשבתו שבתכם ופסק ובירך ברכה אחרונה אע\"פ שגלל הס\"ת ואמר קדיש צריך לחזור ולפתוח הס\"ת ולקרות בפ' סוכות ומברך לפניה ולאחריה ויאמר קדיש פעם ב' ואם כשנזכרו כבר היה ס\"ת השניה על השולחן אם לא בירך המפטיר ברכה ראשונה עדיין יברך ויקראו לפניו בפ' חג הסוכות ואח\"כ יקראו חובת היום למפטיר ואם כבר בירך ברכה ראשונה עלתה להם קריאת פ' המוספין בדיעבד ומ\"מ אחר שיברך ברכה אחרונה יגלול ויקרא דדילוג שדילג בקול רם בלא ברכה:", + "אם לא קרא המשלים רק ג\"פ ופסק ובירך ברכה אחרונה אם לא אמר קדיש הנכון שיעלה עולה אחר ויקרא שאר הפרשה כמ\"ש ביו\"ט של פסח:", + "אם טעה וגמר הפרשה עם העולה הרביעי לא יאמר קדיש אלא יעלה המפטיר בספר הב' והוא עולה לתשלום מנין העולים ואם שכח ואמר קדיש מ\"מ לא יקרא אחר רק סומך על המפטיר להשלים המנין וכן אם חל בשבת שצריך ז' ושכח וגמר עם החמישי כמו כשחל בחול יעלו שני' בספר שני:", + "אם טעה וקרא במקום שור או כשב אחד משאר פרשיות של חה\"מ פסח חוץ פרשת במדברא וכן אם טעה וקרא כל הבכור אם נזכר קודם שבירך האחרון ברכה אחרונה יש לגלול ולקרוא עמו פ' שור או כשב כולה ויברך ברכה ראשונה קודם קריאת פ' שור או כשב כיון שלא היה דעתו לפרשה זו כלל ואם כבר בירך ברכה אחרונה יצא בדיעבד באחד מפרשיות המבוארים:", + "אם בספר שני שהוא קריאת חובת היום למפטיר טעה וקרא בענין אחר לא יצא וצריך לקרותה כולה ויברך לפניה ולאחריה ואם דילג פסוק אחד צריך לחזור חוץ מאם דילג פסוק ובחמשה עשר כו' א\"צ לחזור:", + "בקריאת חובת היום למפטיר בין ביום הראשון ובין ביום השני אין לו לקרות רק ובחמשה עשר כו' עד וביום השני ולא יקרא וביום השני משום ספיקא דיומא ואם התחיל לקרות וביום השני גוערין בו ופוסק אפילו באמצע פסוק:", + "ביום השני של יו\"ט אם התחיל מן וביום השני וקרא אותו אע\"פ שגמר קריאתו ובירך צריך לחזור לראש לקרות מן ובחמשה עשר יום ומברך לפניה ולאחריה:", + "יום א' שחל בשבת קורין שבעה בפרשת שור או כשב ואם רצה להוסיף על ז' מוסיפין ובקריאת המנחה קורין ג' בפ' וזאת הברכה:", + "סדר קריאת חוה\"מ סוכות.
בחה\"מ חג הסוכות ימים שחלי' בחול קורין ארבעה אנשים בפרי החג האמורים בפרשת פנחס. ביום א' של חוה\"מ אם חל בחול קורא כהן ולוי וביום השני כו' וביום השלישי וכו' והישראל השלישי קורא וביום הרביעי והעולה רביעי חוזר וקורא מה שקראו הכהן והלוי וכן בשאר הימים. ויום השביעי שהוא הושענא רבה קורא הכהן ביום החמישי לוי וביום הששי ישראל ביום השביעי והרביעי קורא מה שקראו הלוי והישראל דהיינו ביום הששי וביום השביעי ואם שינה מזה הסדר בין שקראו ג' עולים וביום השני והרביעי קרא וביום השלישי או להיפך שהראשון קרא וביום השני והג' עולים קראו ביום השלישי או שקראו כל הד' עולים שניהם או שהכהן קרא ביום השני והלוי קרא ביום השלישי והישראל ביום הרביעי כדינו רק שהעולה רביעי קרא וביום החמישי יצא בדיעבד וה\"ה לשאר הימים אבל אם לא קראו כולם רק ביום א' בלבד בין שקראו ביום הב' לבד בין שקראו ביום הג' לבד צריך לחזור ולקרות ולברך לפניה ולאחריה:", + "אם נמצא טעות בס\"ת אחר קריאת הלוי והוציאו אחרת אף למי שנוהג להתחיל עם העולה בספר הכשר מתחלת הפרשה מ\"מ בזה א\"צ כיון שיחזור הרביעי לקרות מה שקראו דכהן ולוי:", + "בשבת חוה\"מ סוכות מוציאין שני ספרים באחד קורין בפ' כי תשא ראה אתה אומר כו' שבעה אנשים ובשני' קורין א' למפטיר בקרבנות החג ספיקא דיומא דהיינו מה שהיו קורין לרביעי אם הי' יום זה בחול ואם לא קרא הספיקא דיומא כנון יום א' של חה\"מ שחל בשבת שהיה צריך לקרות ביום השני וביום השלישי ולא קרא למפטיר רק וביום השני לבד ובירך לאחריה צריך לחזור ולקרות וביום השלישי ומברך לפני' ולאחרי' ואם קרא וביום השלישי בקול רם בלא ברכה יצא ואם דילג וביום השני וקרא ביום הג' לבד אז יש לפתוח הס\"ת ויקרא הקורא וביום השני בלא ברכה ובמנחה של שבת זו מוציאין ס\"ת וקורין ג' בפרשה וזאת הברכה:", + "סדר קריאת שמיני עצרת.
בשמיני עצרת מוציאין שני ספרים באחד קורין ה' אנשים בפ' עשר תעשר ואם חל בשבת מחלקין פ' זו לשבע' עולים ורשאים להוסיף כמו שנתבאר בשער שלפני זה ואם טעה וקרא בפ' שור או כשב אף אם סילקו הס\"ת כבד ופתחו ספר הב' לקרות פ' המוספין אם עדיין לא בירך יש לגלול ספר זה ולהחזיר ס\"ת הראשונה ויקרא לעלות א' ויקרא עמו מתחלה עשר תעשר ויברך לפניה ולאחריה ויאמר קדיש ואח\"כ יקרא בספר הב' למפטיר כדינו ואם כבר בירך המפטיר בספר הב' כשנזכר מהטעות אע\"פ שלא התחיל לקרות יקרא בפ' מוספין לבד ויברך וא\"צ לקרות שנית עשר תעשר ואם טעה והתחיל מכל הבכור יצא בדיעבד בין בחול בין בשבת ואם טעה וקרא זאת הברכה ונזכר קודם שבירך ברכה אחרונה יגלול הס\"ת ויקרא פ' עשר תעשר:", + "אם במקום עשר תעשר טעה וקרא וזאת הברכה אם נזכר מהטעות קודם שבירך ברכה אחרונה יגלול הס\"ת ויקרא פ' עשר תעשר ואם כבד בירך ברכה אחרונה יצא בדיעבד ויש מקומות שנוהגין לקרות בשמיני עצרת וזאת הברכה ואין למנעם ממנהגם אם לא שיש שם כמה בתי כנסיות שנוהגין בכולם לקרות עשר תעשר וא' מהם נהגו לקרות וזאת הברכה מוחין בידם:", + "אם טעה והתחיל לקרות מכל הבכור א\"צ לחזור ולקרות מן עשר תעשר. ואם עדיין לא התחיל כלל לקרות רק שהראה להעולה המקום שיתחיל מן כל הבכור ובירך וכשרצה להתחיל הקריא' נזכר שצריך להתחיל מן עשר תעשר יש לו לחזור ולברך בא\"י אשר בחר כו' ומתחיל מן עשר תעשר אבל אין לומר ברכו פעם שנית כמו שנתבאר בשער ד' סימן י\"ח ואם עשר תעשר הוא למעלה באותו עמוד עצמו שהראה לו כל הבכור א\"צ לחזור ולברך כלל כמ\"ש סעיף ט':", + "אם חל שמ\"ע בשבת יש לקרות שבעה אנשים בפרשה זו של עשר תעשר ואם טעה וסיים הפרשה בחמשה אנשים לא יאמר קדיש ויחזור ויקרא שני עולים או עכ\"פ עולה א' והמפטיר ג\"כ מצטרף למנין שבעה ואם כבר אמר קדיש אעפ\"כ כל שלא סילק הספר עדיין יחזור ויקרא ויאמר קדיש פעם שנית ואם כבר סילק הספר הראשון יקרא עולה א' לספר הב' וישלים עמו פרשה עשר תעשר ואח\"כ יקרא למפטיר בחובת היום:", + "בספר הב' קורא למפטיר בפ' פנחס ביום השמ\"ע כו' ואם דילג תחלת הפרשה וסופה רק קרא ענין הקרבנות לבד וכבר בירך ברכה אחרונה יצא בדיעבד:", + "כשחל שמ\"ע בשבת יש לקרות במנחה של שבת זה ג' אנשים בפרשת וזאת הברכה ואם טעה בשחרית ובמקום עשר תעשר קרא וזאת הברכה אעפ\"כ יש לו לקרות במנחה ג\"כ וזאת הברכה כיון שגם למחר יקרא וזאת הברכה בשמחת תורה ואם קרא במנחה בפרשת בראשית יצא:", + "סדר קריאת שמחת תורה.
ביום האחרון של חג הוא שמחת תורה לפי שאז גומרין התורה ומתחילין אותה ומוציאין ג' ספרי תורה באחד קורין חמשה או ששה אנשים עד פסוק מעונה וחוזרין וקורין מתחלתה פעם שנית וקורין כהן לוי כו' וכך חוזרים כמה פעמים כדי שיעלו לתורה כל העם הנמצאים בב\"ה ומחמת שמחת התורה אין מקפידין וקורין לשנים יחד ומהראוי שבפעם ראשונ' יקראו חמשה אחד א' ואח\"כ כשיתחילו שנית יוכלו לקרוא שנים אך לא יברכו שניהם יחד רק אחד יברך ויכוין להוציא חבירו וחבירו יכוין לצאת בברכתו בברכה שלפניה ושלאחריה ואם ירצו יחלקו ביניהם שאחד יברך לפניה ויוציא חבירו וזה יברך לאחריה ויוציא חבירו:", + "נוהגין לקרות לתורה גם הנערים ואפילו תינוקות קטנים קורין להם לעלות משום חיבוב מצוה ולחנכם לתורה ואחד עומד ע\"ג ומקריא להם הברכה והם אומרים אחריו מלה במלה והוא מנהג יפה וקורין לפניהם קצת פסוקים מסדר היום ויש קורין לפניהם המלאך הגואל ויש שנוהגין לקרות בליל ש\"ת הנדרים שבתורה כגון פ' ויכולו או המלאך הגואל או ברכת כהנים ופסוקים אחדים של ברכה ויש נוהגין לקרות חמשה אנשים בפ' וזאת הברכה בלילה כמו ביום ואעפ\"י שאין זמן קריא' התודה בלילה עושין כן לשמחת תורה מצוה וכל מקום יעשה כפי מנהגם:", + "אם עלה לתורה בבה\"כ זה ושוב הלך לבה\"כ אחר ונזדמן שקראוהו לעלות לאותה פרשה עצמה שכבר קרא אעפ\"כ מותר לעלות ולברך:", + "אם טעה הקורא ודילג איזה פסוק מפרשה ראשונה של וזאת הברכה א\"צ לחזור מאחר שכבר קראו פ' ראשונה בשבת שלפניו בקריאת המנחה אבל אם דילג משאר פרשיות אפילו על תיבה אחת צריך לחזור ואם עדיין לא קרא החתן תורה יש להתחיל עמו ממקום הדילוג ואם עשה דילוג בקריאת חתן תורה עצמו אם הוא בתחלת קריאתו וכבר קראו שמה העולים שלפניו א\"צ לחזור ואם הוא במקום שהעולים לא קראו שמה כלל אז אפילו הפטיר והתפללו מוסף צריך להוציא הס\"ת לקרות הפסוק המדולג עם עוד שני פסוקים עמו ומברך לפניה ולאחריה כדין דילוג בשבת ואם נמצא פסול בס\"ת הראשונה אפי' בסוף הפ' צריך להוציא אחרת:", + "אחר שקראו כל העם הנמצאים בב\"ה קוראין לאיש אחד מיוחד שבעדה לעלות לחתן תורה וקודם קריאתו אומר הש\"ץ הרשות הכתוב במחזורים ולבסוף אומר יעמוד פב\"פ חתן תורה חזק ולפעמים למען השלום שנים נקראים לחתן תורה וכן לחתן בראשית ובברכה יש לנהוג כדבר האמור למעלה סעיף נ\"ו ואפילו כהן או לוי יכולים להיות חתן תורה ואם לוי נעשה חתן תורה ואין שם לוי אחר א\"צ לצאת מבה\"כ והכהן יקרא פעם ב' במקום לוי ובעת קריאת הלוי לחתן תורה יאמר הש\"ץ אע\"פ שהוא לוי:", + "יש מקומות שנהגו לעשות חתן תורה אף הקטן פחות מבן י\"ג שנה אך ברוב המקומות נוהגין סלסול בעצמם לכבוד גמרה של תורה ומהדרי' שיהיה ת\"ח הגון ועכ\"פ אדם נכבד וגדול במקומו מחמת חשיבתו ועשרו וכך ראוי לעשות:", + "אחר שבירך החתן תורה לאחריה מכסין הס\"ת במעיל המיוחד לה ומניחין אצלה הס\"ת השניה שהוא לצורך קריאת חתן בראשית ואין אומרים קדיש עדיין רק עושין מי שבירך להחתן תורה ומגביהין הס\"ת הראשונה ויש נוהגין לכבוד שמחת תורה שעושין ההגבהה בשינוי מכל ימות השנה שתופסין בעמודים ומהפכין שיהא הכתב כלפי העם והיריעה החלקה כלפי פניו ואין לעשות כן רק בס\"ת שאינה כבידה או מי שהוא בעל זרוע ובטוח בכחו שיש לאל ידו לעשות כן בלי מכשול ויהי' יכול לפתחו היטב להראות הכתב לעם ואחר ההגבהה מפשיטין הס\"ת הב' ומסירין המפה שנגללה בה ורואין בה שהועמדה על פרשת בראשית ושוב שוטחין עליו את המעיל והש\"ץ אומר הרשות לחתן בראשית ככתוב במחזורים ואחר אמירת הרשות אומר יעמוד פב\"פ חתן בראשית וכהן או לוי יכולים להיות חתן בראשית וכן יכול לקרות שנים ודין הברכה נתבאר אצל חתן תורה:", + "אם טעה הש\"ץ שאחר שהניחו הס\"ת השניה התחיל לומר קדיש אין נוערין בו שיפסיק באמצע אלא מניחין אותו שיגמור הקדיש ועונין אמן אחריו ומ\"מ אח\"כ יזהירו להש\"ץ שיהיה זהיר שלא יעשה דבר היפך המנהג הפשוט:", + "אם נמצא פסול בס\"ת זה של פ' בראשי' אם כבר בירך ברכה אחרונ' ואח\"כ ראו שפסולה היא א\"צ להוציא אחרת אבל אם באמצע הקריאה נמצא טעות גמור יש להוציא אחרת ולברך לפניה ולאחריה ואם לא קרא כל הפרשה עד אחר ויכולו רק קרא קצת פסוקי' ופסק וכן אם דילג באמצע הפרשה ובירך ברכה אחרונה אין צריך לחזור:", + "אחר שגמר קריאת בראשית ובירך ברכה אחרונה מניחין השלישית אצלה שהיא לקריאת פ' חובת היום למוספין כדאתמול ואומרים קדיש ואף אם טעה ואמר קדיש על הראשונה ושניה חוזר ואומר קדיש עכשיו ומגביהין הס\"ת השניה ופותחין השלישית ורואין בה שהועמדה על פרשת המוספין כראוי וחוזרין ושוטחין המעיל וקורא להעולה מפטיר ואומר הש\"ץ מי שבירך להחתן בראשית ואח\"כ מברך המפטיר וקורא ואם נמצא טעות בספר זה יש להוציא אחרת וכמו שנתבאר בשאר יו\"ט:", + "במקום שאין להם רק ב' ס\"ת קורין בראשונה וזאת הברכה ובשניה בראשית וחוזרין ולוקחין הראשונה לענינו של יום למפטיר ומניחין אותה ואומרים קדיש וקורין בה ומפני טורח הצבור יגללו הס\"ת הראשונ' בעת שאומרים מי שבירך והרשות לחתן בראשית שאז עת פנוי לגלול הס\"ת כדי שתיכף שיוגמר הקריאה בשניה תהיה הראשונה מוכנת לקריאת המפטיר ואם אין להם רק ס\"ת אחת אזי אחר השלמת התורה ובעוד שאומרים מי שבירך והרשות לחתן בראשית יגללו לפ' בראשית ואחר השלמת הקריאה יאמר קדיש מיד שלא להפסיק בין הקריאה לקדיש ואח\"כ יגללו אותה על מפטיר:", + "אם טעו והניחו על השלחן את הספר שהוכן למפטיר במקום ספר בראשית וקראו לחתן בראשית ועלה ואח\"כ פתחו ומצאו שהוא של מפטיר יש לגלול ס\"ת זו להחזירה ליד המחזיק בה וליקח הס\"ת שהוכנה מתחלה לקריאת בראשית ואפילו אם טעו וקראו ג\"כ להעולה מפטיר וכבר עלה יש לדחות קריאתו עד אחר קריאת בראשית לפי שראוי לקרות מיד אחר השלמת התורה התחלת התורה בכדי שיהיה נעוץ סופה בתחלתה ויעמוד העולה למפטיר שמה על הבימה עד שיגיע זמן קריאתו ואם אירע שלא נזכרו שצריכין לקרות בראשית עד אחר שכבר בירך המפטיר לקריאת פ' המוספין יש לגמור קריאתו וגם יאמר ההפטורה וברכותיה ואח\"כ יקרא בראשית כדרכו:", + "סדר קריאת ראשי חדשים.
בראשי חדשים אחר שמסיימין הלל אומר קדיש שלם עם תתקבל ומוציאין ס\"ת וקורין בו ד' אנשים אין פוחתין מהם ואין מוסיפין עליהם ואין מפטירין בנביא:", + "סדר הקריאה בפ' התמיד עד סוף ובראשי חדשיכם ולפי שיש באמצע פ' קטנה של וביום השבת שאין בה רק ב\"פ לפיכך קורא כהן ג\"פ וידבר צו ואמרת והלוי חוזר וקורא מן ואמרת ואת הכבש ועשירית האיפה וישראל קורא עולת תמיד עד ובראשי חדשיכם ורביעי קורא ובראשי חדשיכם עד סוף ואם טעה וקרא לשלישי גם פ' ובראשי חדשיכם וסיים שני פסוקים קודם גמר הפרשה יקרא לרביעי ויתחיל עמו פסוק קודם כדי שיהי' ג\"פ בקריאת הרביעי וכן בכל מקום שטעה ולא שייר לאחרון רק ב\"פ יעשה כן:", + "ר\"ח שחל בשבת מוציאין ב' ספרים באחד קורין בסדר של שבת זה עד גמר הסדרה ובשניה קורים למפטיר מן וביום השבת ובראשי חדשיכם כו' עד סוף הפרשה ומפטיר בנביאים השמים כסאי ויתבאר בשער שאח\"ז:", + "סדר קריאת חנוכה. ור\"ח טבת שחל בחול ובשבת.
בשמונה ימי חנוכה קורין בפ' נשיאים שבפ' נשא ג' בכל יום ומתחילין מן ויהי ביום כלות משה וסדר קריאתן מבואר בסדורים ועיין בש\"ע סי' תרפ\"ד ובר\"ח טבת כשחל בחול מוציאין שני ספרים באחד קורין ג' בשל ר\"ח ואחד בשל חנוכה ובזה א\"צ לכפול ללוי פסוק ואמרת אלא לכהן קורא עד פסוק עולת תמיד והלוי קורא להלן עד ובראשי חדשיכם והישראל קורא מן ובר\"ח עד גמירא ומניח הס\"ת השניה ולא יאמר קדיש רק יגביה הס\"ת הראשונה ויפתח השניה ויקרא לרביעי בפ' חנוכה ואם אותה שנה כסליו חסר ור\"ח טבת אינו רק יום אחד שהוא יום ששה של חנוכה קורין לד' ביום הששי עד ביום השביעי ואם כסליו מלא ור\"ח הוא שני ימים אזי ביום א' קודא לד' ביום הששי וביום השני של ר\"ח קורא לד' ביום השביעי כו' ואחר שבירך הד' ברכה אחרונה אומר קדיש ומגביה הס\"ת השניה וגולל:", + "אם טעה וקרא ד' בשל ר\"ח אם לא הוציאו ספר ב' כלל א\"צ לקרות יותר אבל אם הוציאו ספר ב' משום פגמו צריך לקרות חמישי שיקרא בשל חנוכה ויאמר קדיש אחריו ואם אמר קדיש אחר קריאת הד' לא יאמרנו אחר קריאת הה' ואפי' אם נזכרו באמצע קריאת הד' שצריך לקרות בשל חנוכה ועדיין לא בירך ברכה אחרונה אין גוללין הספר לקרות בשל חנוכה שאין מדלגין בקריאה אחד מענין לענין אלא יברך בר\"א ולא יקרא יותר אם לא הוציא ספר ב' ואם הוציא יקרא עוד א' שיקרא בספר הב' בשל חנוכה וכמ\"ש:", + "אם טעה והתחיל לקרות בשל חנוכה צריך להפסיק ויקרא בשל ר\"ח ויברך לפני' ולאחרי' ויש מי שאומר שאם טעה והתחיל לקרות עם הכהן בפ' חנוכה יגמו' קריאת הכהן בפ' חנוכה ולג' העולים שאח\"כ יקרא בפ' ר\"ח אם אין שם אלא ספר אחד ואם הוציא שני ספרים יסיים קריאת הג' בשל חנוכה כמו בשאר חנוכה ויקרא לד' בספר הב' בשל ר\"ח ויכול להתחיל עמו מן ובראשי חדשיכם:", + "ביום השבת שבחנוכה מוציאין שני ספרים באחד קורא פ' השבוע ובשני' קורא בשל חנוכה השייך לאותו היום וכן אם חלו בו שני שבתות עושין כן ודין ההפטורה בשבתות אלו יתבאר בשער שאח\"ז:", + "ר\"ח טבת שחל בשבת מוציאין ג' ספרים וקורין ששה בפ' השבוע ובמקום שנהגו להוסיף בשבת על קריאת ז' יכולין להוסיף גם בשבת זה וכשגומר פ' השבוע מניחין הס\"ת הב' ואין אומרים קדיש רק מגביהין הראשונה וגוללין אותה ופושטין השניה וקורא בר\"ח ומתחיל מן וביום השבת ואחר שיברך זה בר\"א מכסין הס\"ת במעיל ומניחין הג' אצלה ואומר קדיש ומגביהין ס\"ת השניה וגוללין ופושטין לקרות למפטיר בשל חנוכה ביום הששי כו' ואם אין להם רק שני ס\"ת יקראו באחת כסדר השבוע ובשני' בר\"ח ובינתיים יגללו הס\"ת הראשונה להעמידה על פרשת חנוכה כמבואר בשער זה סעיף ס\"ו ואז יאמר קדיש ויקרא וכן אם אין להם רק ס\"ת אחת יעשו על הסדר הזה:", + "אם חל ר\"ח טבת בשבת וטעה התחיל לקרות בס' הב' בפרשת חנוכה אף אם כבר קרא ג\"פ ועדיין לא בירך בר\"א יפסוק ויגלול ס\"ת זו על פ' ר\"ח ויברך ברכה ראשונה ויקרא בשל ר\"ח ואח\"כ בג' יקרא בשל חנוכה למפטיר כדרכו ואם סיים בשל חנוכה ובירך בר\"א וקרא בג' למפטיר בשל ר\"ח אין מזניחין אותו ומ\"מ ההפטורה בנביא יש לו להפטיר רני ושמחי ואם אמר השמים כסאי והתחיל לברך אחריה אין מחזירין אותו:", + "אם טעה ואמר קדיש אחר שסיים פ' השבוע שקרא בהם ששה מ\"מ יש לו לחזור ולומר קדיש אחר סיום הקריאה בס' ב' בפ' ר\"ח ואפי' במקום שמוסיפין וכבר קרא שבעה בספר האחד מ\"מ יש לומר קדיש אחר ספר השני:", + "בימי חנוכה שטעה בקריאה השייך לאותו יום כגון ביום שני שקרא ליום שלישי או ד' וכיוצא בזה עלתה לו וא\"צ לחזו' ולקרו' שנית:", + "ביום השמיני של חנוכה מתחילין לכהן מן ביום השמיני עד מלאה קטורת והלוי משלים עד יום תשיעי והישראל מתחיל מן ביום התשיעי וקורא משם ולהלן וגם בפ' בהעלותך עד כן עשה את המנורה ואם סיים ביום התשיעי ובירך בר\"א יצא ומ\"מ אם עדיין לא סילק הספר ונזכר יקרא השאר עד כן עשה את המנורה בלא ברכה:", + "סדר קריאת ארבע פרשיות.
בשבת שהוא קודם ר\"ח אדר הסמוך לניסן מוציאין שני ס\"ת בא' קורין בפ' השבוע ז' אנשים ואחר הסדרה מניחין השניה ואומרים קדיש ומגביהי' הראשונה ואין פותחין השניה עד שיגלול הראשונה במפה ואז פותחין השני' ומסירין המפה ומעמידין אותה על מקום קריאתה למפטיר שהוא מתחלת פ' כי תשא ואז קורא לעולה למפטיר וקורא עמו מן תחלת פ' כי תשא עד לכפר על נפשותיכם וכן יש לעשות אפילו אם ר\"ח אדר חל בע\"ש יש להקדים ולקרות בפ' שקלים בשבת שלפניו:", + "אם ר\"ח אדר חל בשבת אז אין להקדים פ' שקלים לשבת שלפניו רק קורין פ' שקלים בו ביום ומוציאין ג' ספרים באחת קורין בפ' השבוע ששה אנשים ובמקום שנוהגין להוסיף מוסיפין ואחר שגומרין הסדרה מניחים השניה שהיא לקרות בה פ' ר\"ח ואין אומרים קדיש ומגביהין הראשונה וגוללין ופותחין השניה קורין לעולה בספר השני מן וביום השבת עד ונסכו ואח\"כ מניחין השלישית ואומדים קדיש ומגביהין השניה וגולל ופותח השלישי' וקורא לעולה למפטיר בפ' כי תשא וההפטורה שבנביאים הוא אומד הפטור' של פ' שקלים בן שבע שנים יהואש ולכתחלה אין לקרות קטן להפטיר בשבת זה:", + "אם בשבת של ר\"ח אדר טעה הקורא שאחר שגמר הקריאה בפ' השבוע לקח הס\"ת שהיא מגוללת על פ' שקלים ופתח בכי תשא והעולה בירך ברכת התורה והתחיל לקרות ושוב נזכר שטעה שבפ' ר\"ח יש לקרות יסיים בפ' שקלים כיון שכבר התחיל ואח\"כ להעולה בס\"ת השלישית למפטיר יקרא עמו בפ' ר\"ח וההפטורה בנביא יאמר ג\"כ של שבת ור\"ח שהוא השמים כסאי מאחר שבקריאת התורה נסתלק מענין של שבת ור\"ח:", + "במקום שאין להם רק שני ס\"ת וכן אם אין להם רק אחת כבר מבואר בדיני חנוכה וכן הדין כאן.", + "בשבת שחל פורים בשבוע שלאחריו אפילו אם פורים חל בע\"ש יש לקרות בשבת שלפניו למפטיר בפרשת זכור ומוציאין שני ס\"ת בראשונה קורין בפ' השבוע ומניחין השניה ואומרים קדיש ומגביהין הראשונה וגוללין ופותחין השניה ומעמידין אותה על מקום קריאתה בסוף כי תצא וקורין לעולה למפטיר מן זכור אשר עשה לך עמלק עד לא תשכח:", + "פ' זכור. י\"א שחיוב קריאתה בס\"ת הוא מן התורה לכן יש לדקדק יותר להוציא ס\"ת לקריאה זו אותה שהיא מוחזקת בכשרות מדוייקת ומוגהת ביותר ויש להשתיק את העם קודם שיתחיל לקרות כדי שיתנו לב ויטו אוזן לשמוע הקריאה שהיא חיובית יותר מקריאת שאר פרשיות וגם לא יקרא קטן למפטיר ואע\"פ שכל השומעים מפי הקורא יצאו מ\"מ מנהג ותיקין לחזור לעלות למפטיר בשבת זה ובמקום שאין מצוי שם מנין עשרה צריך לחזור אחר זה לקרות פ' זו בעשרה ולכן בני הישובים שאין להם מנין מחויבים לבוא למקום שיש מנין לשמוע קריאת פ' זכור ואם השעה דחוקה לו ביותר ויודע שיבא בפורים לבה\"כ לשמוע המגילה והקריאה בס\"ת ביום הפורים די בכך במקום הדחק אבל לכתחלה צריך ליזהר להיות בצבור בעת קריאת פ' זו ואם א\"א להם לבוא מ\"מ יזהרו לקרו' פ' זו בנגינות ובטעמים בס\"ת בלא ברכה כלל ואם אין להם ס\"ת יקראו מתוך החומש:", + "בפורים מוציאין ס\"ת וקורין ג' אנשים בפ' בשלח בסופו ויבא עמלק עד מדר דר ואע\"פ שאין בפ' זו רק ט' פסוקים קורין לכ\"א ג\"פ ואין נוהגין במדינה זו לכפול פסוק האחרון כלל:", + "יש לכל אדם ליזהר לשמוע בפורים קריאת פ' זו בצבור ואצ\"ל מי שלא שמע קריאת פ' זכור בשבת שלו בצבור שמחויב לחזור לשמוע קריאת פ' זו בפורים ואם א\"א לבא למנין וקורא המגילה ביחיד יש לו לקרות גם פ' זו בניגון וטעמים כמו שנתבאר בסעיף פ\"ה:", + "אם ר\"ח אדר הסמוך לניסן חל ביום ה' ויום ו' אז יש בחודש הזה שני הפסקות וסימנם (בי\"ו) כלומר כשר\"ח אדר ביום ו' דהיינו יום השני שהיא עיקר אזי מפסיקין מקריאת הד' פרשיות וחוזרין לסדר השבוע בב' שבתות שבחודש זה שבת אחד הוא שחל תיכף אחר ר\"ח והוא ב' אדר הוא שבת א' של הפסקה ושבת שחל בט\"ז בו הוא שבת של הפסקה שני' ואחר השבת הזה הוא שבת פ' פרה שהוא כ\"ג בו ואם חל ר\"ח אדר ביום ו' ויום ז' אז אין שבת הפסקה קודם פורים רק בשבת שחל בו שושן פורים מפסיקין בו וסימנו (זט\"ו) ולשבת הבאה שהוא כ\"ב בו הוא שבת פ' פרה ואם חל ר\"ח אדר ביום א' ב' אז ההפסקה קודם פורים בשבת שהוא ו' אדר וסימנו (ב\"ו) ופ' זכור הוא י\"ג אדר ופ' פרה ך' אדר ופ' החודש כ\"ו אדר ואם ר\"ח אדר ביום ג' וד' אז ההפסקה בשבת שהוא בד' באדר וסימנו (ד\"ד) ואח\"כ ג' שבתות של זכור ופרה וחודש:", + "שבת של פ' פרה מוציאין ב' ס\"ת. באחד קורין בפ' השבוע ובשניה קורין למפטיר בפ' חוקת מתחלת הסדר עד תטמא עד הערב ואם אין להם רק ס\"ת אחת יש לעשות כמ\"ש למעלה סעיף ס\"ו ואין לקרות לקטן להפטורה זו:", + "אם לא קרא בפ' פרה רק עד הגר הגר בתוכם ופסק שם ובירך לאחריה וגלל הס\"ת חוזר ופותח ומברך לפניה ומתחיל מראש הפ' וקורא עד סוף הפ' שהיא תטמא עד הערב ומברך לפניה ולאחריה ואם לא גלל עדיין הס\"ת רק שבירך ב\"א לבד חוזר וקורא ממקום שפסק וא\"צ להתחיל מראש הפ' ומ\"מ צריך לחזור ולברך לפניה ולאחריה ואם דילג פסוק אחד מפ' פרה א\"צ לחזור ולקרות כיון שיקראו אותה פ' בשלימות בשבת שלה כמו שנתבאר בשער ז' בענין קריאת ב' וה' ומנחת שבת:", + "בשבת שר\"ח ניסן הוא חל בחול בשבוע שלאחריה הוא פרשת החודש ומוציאין ב' ספרים באחד קורין בפ' השבוע ובשניה קורין למפטיר בפ' בא מן ויאמר ה' אל משה החודש הזה לכם כו' עד תאכלו מצות ולכתחלה אין לקרות קטן להפטורה זו ואם חל ר\"ח ניסן בשבת אזי קורין פ' החודש בשבת זה ומוציאין ג' ספרים באחד קורין פ' השבוע ומניחין השניה וא\"א קדיש ומגביהין הראשונה וגוללין ופותחין השניה וקורין בפ' ר\"ח מן וביום השבת עד ונסכו ומניחים הג' ואומרים קדיש ומגביהין השניה וגוללין ופותחין הג' וקורא למפטיר בפ' החודש. ואם טעה לאחר שגמר הקריאה בסדר השבוע ולקח ס\"ת שהיתה מגוללת על פ' החודש ופתח הס\"ת ובירך והתחיל לקרות ונזכר באמצע הקריאה גומר ויקרא למפטיר בפ' ר\"ח וההפטור' בנביאי' יאמר של שבת ור\"ח שהוא השמים כסאי:", + "אם בשבת אחד מד' פרשיות האלו טעו ושכחו שצריך לקרות למפטיר הפ' של חובת היום למפטיר וקראו למפטיר כדרך כל שבתות השנה ואח\"כ נזכרו צריך להוציא ס\"ת ולקרות הפ' שהיא לחובת היום אע\"פ שמתחלה לא הוציאו רק ס\"ת א' ואין כאן משום פגמו של ספר השני מ\"מ צריך להוציא עתה ס\"ת ולקרות מענינו של יום כתיקון חכמים ואפילו אם כבר אמר ההפטורה של סדר השבוע בברכותיה צריך להוציא אחרת ויקרא עולה אחר ויאמר סתם יעמוד פב\"פ ולא יאמר מפטיר ויקרא עמו מענינו של יום ואחר ברכה אחרונה יאמר קדיש ויגביה הס\"ת ויקרא ההפטורה בנביאים בלא ברכה לפניה ולאחריה:", + "אם נזכר מיד אחר שבירך ברכה אחרונה על התורה אעפ\"כ לא יגלול בספר הזה לקרות בפ' מענין היום רק יוציא אחרת ויניח אצל הראשונה ויאמר קדיש ואח\"כ יקרא לעולה אחר שיפטיר מענינו של יום בברכותיה ואם אין שם אחר שיודע להפטיר לא יוציאו אחרת רק יגלול ספר זה למקום הקריאה ואז רשאי עולה זה לברך ולקרות ואין קורין אותו שנית בשמו:", + "אם לא נזכר עד שהתחיל לומר הברכה שעל ההפטורה וכבר אמר השם אזי יגמור הברכה ויקרא קצת פסוקים מהפטורת השבוע ולא יברך ברכת הפטורה שלאחריה ויוציא ס\"ת ויקרא עולה אחר שיקרא הפ' מענין היום ואחר ב\"א יאמר קדיש ויגביה הס\"ת ויגלול ואז יאמר ההפטורה בנביאים בלא ברכה לפניה ואחר גמר ההפטורה יאמר ברכת ההפטורה שלאחריה:", + "אם אירע אונס לצבור שלא יכלו לקרות הפ' מענינו של יום אין משלימין אותה בשבת אחרת אף אם הוא של הפסקה או פנייה:", + "בשנה מעוברת שטעו וקראו הפרשיות והמגילה באדר ראשון לא יצאו וצריך לחזור ולקרותם באדר השני:", + "כבר ביארנו קריאת המועדים על הסדר והוא סדר קריאת שלנו בני ח\"ל ואם בן א\"י בא לח\"ל ודעתו לחזור אין לקרותו לס\"ת ביו\"ט שני של גליות ואם קראוהו ביו\"ט שני של שבועות או ח' של פסח או בשמחת תורה לכתחלה לא יעלה ואם עלה יברך ויקרא אבל ביום שני של פסח וסוכות אם קראוהו יעלה ויברך ואם קראוהו למפטיר יעלה ויברך ברכות התורה ואחד מבני ח\"ל יאמר ההפטורה וכרכותיה:", + "סדר קריאת תענית צבור.
בארבעה צומות שמתענים בכל תפוצות ישראל מפני דברים הרעים שאירעו בהם ואלו הם תשעה באב וי\"ז בתמוז וג' בתשרי ויו\"ד בטבת מוציאין ס\"ת וקורין שלשה אנשים בשחרית וכן במנחה ואפילו אם יום הצום חל בשבת ונדחה לאחר השבת קורין בס\"ת ביום הצום בין בשחרית בין במנחה וכן עשרה בטבת שחל בע\"ש קורין בס\"ת בין בשחרי' בין במנחה:", + "בתשעה באב בשחרית קודין ג' אנשים בפרשת ואתחנן ומתחילין מן כי תוליד בנים וכ\"א מהעולים אומר בלחש קודם שבירך ברכת התורה ברוך דיין האמת בלא שם ומלכות כמו שנתבאר בשער ד'. והג' קורין אותו למפטיר ואחר שמברך ברכה אחרונה אומר חצי קדיש ומגביהין הס\"ת וגוללין ואומר המפטיר ברכת ההפטורה וקורא ההפטורה בירמי' אסוף אסיפם בניגון איכה ואומר הברכות שלאחר ההפטורה עד מגן דוד ובמנחת ט\"ב קורין בפ' ויחל ומפטיר דרשו כמו שיתבאר בשאר תעניות:", + "בשאר הג' תעניות אפילו אם חלו בב' או ה' דוחין קריאת פ' השבוע וקורין בפ' כי תשא ומתחילין לכהן מן ויחל משה וקורין עד לעשות לעמו מברך הכהן ואח\"כ מדלגין וקורין ללוי מן ויאמר ה' אל משה פסל לך עד מול ההר ההוא ולשלישי קורין עד אשר אני עושה עמך וכן בתענית צבור שמתענין בבה\"ב שאחר הפסח ואחר הסוכות קורין בין בשחרית בין במנחה בפ' ויחל כשיש בבה\"כ עשרה מתענים וכן בתענית אסתר אף אם חל פורים ביום א' ומקדימין התענית ליום ה' שלפניו וכן במקומות שנוהגין להתענות בכ' סיון אפילו אם חל בב' וה' דוחין פ' השבוע וקורין ויחל:", + "בכל אלו התעניות אין מפטירין בשחרית כלל רק בקריאת המנחה קורין הג' למפטיר ומפטיר בישעי' דרשו ה' בהמצאו כו' ומברך לאחריה עד ברכת מגן דוד:", + "בתענית שמתענין בערב ר\"ה ומכ\"ש בתעניות של שאר ימי תשובה אין קורין ויחל ויש מתענין בכל ער\"ח ונוהגין לעשות למנחה סדר יו\"כ קטן ומוציאין ס\"ת וקורין ויחל ואין למחות בידם ובמקום שאין שם מנהג אין לנהוג כן לכתחלה:", + "בתענית מיתות צדיקים כגון שבעה באדר וכיוצא אף אם יש עשרה מתענין וכן הבכורים המתענין בערב פסח אפילו יש שם עשרה לא יקראו ויחל ומכ\"ש הנוהגין להתענות ב' וה' של כל השנה או בפרשת שובבי\"ם וכן מה שנוהגין החבורות קדושות שבכל עיר לבחור לעצמם יום אחד לקבוע בו תענית ואומרי' סליחות אע\"פ שעושין כן בכל שנה בקביעות אין להם לקרות ויחל ואם הצבור גזרו מעצמם איזה תענית על כל צרה שלא תבא אם קבעוהו באחד משאר ימי השבוע קורין בין בשחרית ובין במנחה ויחל ואם קבעוהו בב' או ה' אז בשחרית אין לדחות פ' השבוע וקורין פ' השבוע כדרכם רק במנחה קורין ויחל ומפטירין דרשו:", + "אין לקרות לתורה ביום התענית מי שאינו מתענה היום ואם קראוהו מבואר בשער א' איך יש לנהוג בזה:", + "אין לקרות למפטיר מי שאינו בקי לומר ההפטורה וברכותיה כתיקנם לכתחלה על סמך שאחר יאמר אותם ואם כבר קראוהו אזי אם הכהן או הלוי יודעין לומר ההפטורה יאמר הלוי או הכהן והלוי קודם בזה לכהן ולא יאמר אחר שלא קרא בתורה כלל ואם גם הכהן ולוי אין יודעים להפטיר אז יוכל איש אחר להפטיר בלי קריאה בתורה:", + "בתענית שקורין בשחרית ויחל אם חל בב' וה' וטעה וקרא בפ' השבוע אין מחזירין אותו אפילו נזכר באמצע הקריאה:", + "נוהגין בקריאת ויחל כשמגיע הקורא לפסוק שוב מחרון וכו' וכן כשמגיע לשלש עשדה מדות ה' ה' וכן לפסוק וסלחת כו' הצבור אומרים זה בע\"פ בקול רם ואין להקורא לומר עמהם לפי שהצבור אומרים זה בע\"פ דרך בקשה והוא שקורא בתורה אין לו להפסיק ולומר דרך בקשה רק ישתוק עד שיסיימו הצבור ויקרא מתוך הספר דרך קריאה בתורה ובקריאת הפסוק ויקרא בשם ה' יש לו לקורא להפסיק מעט בין תיבת בשם ובין תיבת ה':", + "כשאין בבה\"כ עשרה מתענים אז אם חל באחד מימי השבוע שאין בו קריאת התורה אין לקרות ויחל אבל אם חל בב' או בה' כיון שבלא התענית היו קורין היום בתורה אין כאן הוספת ברכה ולכן אם יש שם ששה מתענים רשאי לקרות ויחל בשחרית אבל במנחה אין קורין בשאין עשרה אפילו חל בב' וה':", + "מי שהוא אבל כל שבעת הימים אסור לעלות לתורה אפילו אם הוא כהן ואין כהן אחר שמה ובשבת מותר כשאין שם כהן אחר אלא הוא וכמו שנתבאר בשער א' סעיף כ\"ג וטוב לומר לו שיצא קודם התחלת הקריאה מבה\"כ ואין חילוק בין היה אצל המיתה או ששמע שמועה קרובה דהיינו שמת לו מת בתוך למ\"ד שצריך לנהוג שבעה ימי אבילות אסור לעלות לתורה כל הז' ימים ואפילו ביום השביעי אם יום השביעי הוא תענית צבור וקורין ויחל במנחה מותר לעלות:", + "אין איסור כ\"א לעלות לתורה אבל מותר בתשמישי תורה כשקורין כגון הגבהה או גלילה וכיוצא בזה:", + "בשבת שבתוך ז' ימי אבלו ג\"כ אסור לעלות לתורה כמ\"ש ואפילו אם הוא חיוב כגון שיום מילת בנו בשבת זה אסור לעלות ומ\"מ אם קראוהו לעלות צריך לעלות אף אם אינו חיוב שאם ימנע עצמו יהיה פרסום שעושה כן מחמת אבילות ואבילות דפרהסיא אסור בשבת ומטעם זה יש מקילין בחכם העיר שרגיל להיות בכל שבת שלישי ואירע בו אבל מותר לעלות שגם זה הוא אבילות פרהסיא ויש מחמירין בזה אע\"פ שהוא חכם ורגיל וכן נהגו. ומי שמת לו מת ברגל והוא אונן אסור לעלות לתורה:" + ], + [ + "דיני ההפטורה וברכותיה, ובו מ\"ו סעיפים:
אחר גמר כל קריאת הסדרה ביום השבת אומר הש\"ץ חצי קדיש וקורא עולה אחד למפטיר וקורא עמו איזה פסוקים מסוף הסדרה שכבר קרא אותם עם האחרון והמשלים גם למפטיר לא יפחות מג' פסוקים ואם אין שם בסוף רק ה' פסוקים סמוך לפרשה שלפניה צריך לקרות כל הה' פסוקים כאשר ביארנו בשער ז' ואם טעה וקרא למפטיר רק שני פסוקים לבד ובירך יש לחזור ולקרות הג' פסוקים בלא ברכה ועיקר דין החצי קדיש יתבאר בשער שאח\"ז:", + "לעולם המפטיר קורא באחרונה אפילו ביום שמוציאין ג' ספרים [המפטיר] קורא בספר הג' ואם נמצא טעות באחד אם יש ליקח השני מבואר בשער המועדים ושם מבואר הדין בנתחלפו לו הספרים והתחיל לקרות בספר השלישי שהוא למפטיר קודם הקריאה הראויה בס\"ת השניה מה דינו:", + "קטן רשאי לקרות למפטיר אם הוא קטן שהגיע לחינוך ויודע לומר הפטורה שבנביאים בטוב ומ\"מ אין רשאים לקרותו להפטורת פרשת זכור וגם הפטורת פ' פרה יש להחמיר וגם לפ' שקלים ופ' החודש יש למנוע מלקרות אם לא שיש צורך בדבר משום דרכי שלום וכיוצא וגם נוהגין שלא לקרות קטן למפטיר בשביעי של פסח וביום א' של שבועות ובשבת פ' שובה וכן בר\"ה ובקריאת יוה\"כ שחרית ג\"כ אין ראוי לקרות קטן למפטיר מאחר שהם ימי הדין ולמפטיר של מנחת יוה\"כ וט\"ב ותענית צבור אפילו מן הדין אינו עולה שהרי המפטיר הוא השלישי משלשה הקרואים שהם חובה.", + "כהן או לוי יכולים לעלות למפטיר כמו שנתבאר בשער א' ובמנחת יוה\"כ וט\"ב ות\"צ אינם עולים למפטיר וכן אם כבר עלה וקרא כהן או לוי אינו עולה שוב שני להיות מפטיר ואפילו ישראל שכבר עלה לתורה אינו יכול לעלות שנית למפטיר ואם אין שם בבה\"כ מי שיודע להפטיר רק מאותן אנשים שכבר עלו אז אם לא אמר עדיין קדיש אזי אם זה שעלה שביעי יודע להפטיר לא יקרא אחר למפטיר כלל וגם לא יאמר קדיש רק אחר ברכה אחרונה יגביה הס\"ת ויאמר זה שקרא שביעי את ההפטורה בנביאים ויברך אחרי' ויאמר קדיש ואם אין השביעי יודע להפטיר רק איש אחר שהוא מאותן שכבר עלו יש לקרות אותו ויברך ויקרא ויפטיר וכן אפילו אם השביעי יודע להפטיר אם כבר אמר קדיש ואין שם אחר וצריך שהשביעי יפטיר כיון שכבר אמר קדיש צריך לקרותו שנית למפטיר ויברך ויקרא ויפטיר ומ\"מ אם יש אחר שיודע להפטיר אע\"פ שגם הוא מאותן שכבר עלו מוטב לקרות זה מלקרות זה שקרא שביעי כיון שצריך לברך ולקרות לפניו שנית יש בזה משום פגם קריאה ראשונה כשקורא רצופין בזאח\"ז בברכה אבל כשאין שם אחר אין בזה פגם כי ניכר שבהכרח קורא הוא שנית לקיים במקום שאין אנשים כו':", + "במקומות שמנהגם שרב העיר הוא מפטיר בשבת חזון אף שכבר קרא בתורה שלישי כשאר שבתות יוכל להיות הוא מפטיר ג\"כ:", + "ביום שיש שני ס\"ת אם אחד מן העולים יודע להפטיר אזי יקראו לפניו בשני' ויפטיר ואם אין אחד משאר העולים יודע להפטיר רק השביעי אזי לכתחלה אין להוציא ס\"ת אחרת רק אחר שהשלימו הקריאה עם השביעי יגללו הס\"ת למקום אשר שם פרשת חובת היום למפטיר ויעלה השביעי שנית ויפטיר אבל אם כבר הוציאו השני' לקרות בה אז יקרא השביעי בשני' מפטיר:", + "אם טעה הקורא וקרא עם הששי עד שהשלים כל הסדרה ואמר קדיש א\"צ לקרות עוד אחד להשלים הז' בסדרה זו או בסדרה שאחריה אלא יקרא אחד למפטיר כדרכו והמפטיר עולה למנין שבעה ואם השלים הסדרה עם החמישי צריך לקרות עוד שנים אחד לששי ואחד שיהי' שביעי והוא עצמו המפטיר ויקראו למפרע בה שקרא החמישי ואם הוא בשבת שמוציאין שני ס\"ת ישלים המנין בס\"ת השני' והמפטיר עולה למנין ז':", + "כבר נתבאר שאין לקרות שני אנשים לעלות יחד לתורה ואפילו למפטיר יש למנוע רק בשמחת תורה מקילין בזה וכבר נתבאר בשער המועדים כדת מה לעשות:", + "אחר שגמרו קריאת המפטיר ובירך ברכה אחרונה אומר הש\"ץ מי שבירך לזה שעלה למפטיר ואח\"כ מגביהין הס\"ת וגוללין ודין ההגבהה וגלילה יבואר בשער שאח\"ז ואין להמפטיר להתחיל ברכת ההפטורה עד שישב המגביה ויגלול הס\"ת ויכרוך במפה סביב והעולם מקילין להתחיל מיד שיסתום הגולל אע\"פ שלא כרכה במפה עדיין ופותח החומש ששם ההפטורה ורואה מקום התחלתה של ההפטורה ומתחיל לברך ברכה ראשונה אשר בחר בנביאים כו':", + "יש מי שכתב שראוי לכתוב ההפטורת בספר בפ\"ע בקלף ויהי' נגלל כמו ס\"ת ואין נוהגים כן רק אומר ההפטורה מתוך החומשים הנדפסים ואם אין חומש בבה\"כ ויש חומש בבית ואי אפשר להביאו לבית הכנסת שאין שם עירוב אף שיש שם מי שיודע לקרות ההפטורה בע\"פ אין לקרות בע\"פ רק זה שעלה למפטיר וקרא הפסוקים בס\"ת בבה\"כ ילכו עמו לבית ששם החומש ויברך שם ברכות שלפניה ויקרא ההפטורה מתוך החומש ויאמר שם ג\"כ הברכות שלאחרי' ואם אין חומש כלל אף בבית ויש מי שיודע בע\"פ יפטיר ויאמר בע\"פ כיון שא\"א בענין אחר:", + "טעם שנקרא קריאה זו שבתורה ונביאים הפטורה לפי שהוא השלמה וסילק הענין מכל וכל וכמו אין מפטירין אחר הפסח כו' וכיון שבקריאה זו משלימין ומסיימין כל חובת הקריאה לכן נקרא הפטורה ועוד יש טעמים אחדים בזה:", + "ברכה ראשונה שקודם ההפטורה אשר בחר בנביאים כו' אין לענות אמן אחר הנאמרים באמת כי מה שאומר אח\"כ בא\"י הבוחר הוא סיום של ברכה הראשונה ולכן אין לענות אמן רק בסיומה כשמסיים האמת והצדק:", + "פירוש הברכה מה שאומרים ורצה בדבריהם הנאמרים באמת הכוונה שכל דברי הנביאים הם מיוסדים על התורה שנקראת אמת וכן מה שאומר אח\"כ בנביאי האמת והצדק הכוונה לפי שכולם באו להזהיר את ישראל שישמרו את התורה שהיא אמת וצדק ומה שאמר ורצה בדבריהם וחזר ואמר הבוחר בתורה כו הכוונה שמתחלה פתח בשבח דברי הנביאים בחלק הספורי לומר שאפילו באותו חלק יש לנו לשבח לאשר בחר בהם וכשבא להזכיר חלק הנבואי הקדים התורה ומשה שמשם נקבע החלק הזה ואמר והצדק לומר שדברי הנבואה הם מצודקים וגם לומר כי הנביאים הם בעלי צדק ואין מתגאים בנבואתם לעוות אדם בריבם שיהיו חפיצים שיתמלא רצונם מצידם רק מה שהשם חפץ שזה בודאי צדק בלי ספק:", + "אין להתחיל הברכה עד שיהי' החומש פתוח לפניו במקום ששם ההפטורה שבנביאים ויאמר הברכה והחומש יהי' פתוח לפניו ואחר גמר הברכה אומר ההפטורה שבנביא שהיא מענינה של הסדרה שקראו עתה ואין פוחתין בשבת מן כ\"א פסוקים שהוא ג' פסוקים של נביא לכ\"א מן הז' עולים ולכן ביו\"ט די בט\"ו פסוקים וכבר נדפס בחומשים כל הפטורות שתיקנו הראשונים ז\"ל לשבתות ולמועדים ותעניות מענינה של פרשה ומעין המאורע:", + "אין רשאי לומר ההפטורה בברכותיה אלא בצבור אבל ביחיד לא יאמר הברכות רק יקרא ההפטורה בניגון וטעמים בלא ברכה:", + "אם אחר שקראו למפטיר בס\"ת ניטלה הס\"ת משם ונסתלקה אין זה מעכב ויאמר המפטיר ההפטורה בברכותיה כדרכו:", + "בשבת שקורין בו שני סדרות מחוברים אזי קורין ההפטורה בנביא אותה שהוקבעה לסדרה השני' שבה מסיימין הקריאה רק כשאחרי מות קדושים מחוברים מפטירין הלא כבני כושיים שהוא הפטורת אחרי מות:", + "מה שנרשם בקצת חומשים הפטורת ויברח יעקב לפ' וישלח הוא ט\"ס כי הוא שייך לפ' ויצא והפטורת וישלח בהושע ועמי תלואים למשובתי:", + "ר\"ח שחל בשבת דוחין הפטורת פ' השבוע וקורין השמים כסאי ואם טעה וקרא ההפטורה של פרשת השבוע אם עדיין לא אמר הברכות שלאחר ההפטורה יאמר ג\"כ השמים כסאי ויברך אח\"כ ואם נזכר אחר שבירך הברכות לאחרי' אזי יאמר השמים כסאי בלא ברכה:", + "ר\"ח שחל באחד בשבת מפטירין בשבת שלפניו מחר חודש ואם טעה ואמר הפטורת פ' השבוע דינו כמבואר בסעיף שלפני זה ואם ר\"ח שני ימים יום שבת ויום א' אין לומר רק השמים כסאי ולא יותר:", + "ר\"ח שחל בשבת שקלים או פ' החודש דוחין השמים כסאי וקורין בהפטורת שקלים או הפטורה של פ' החודש:", + "ר\"ח אב שחל בשבת דוחין הפטורת שמעו ומפטירין השמים כסאי ויש מקומות שנוהגין להפטיר שמעו ולא השמים כסאי א\"צ לשנות מנהגם:", + "ר\"ח אלול שחל בשבת נוהגין במדינות אלו להפטיר השמים כסאי והפטורת עני' סוערה נדחית אעפ\"י שהיא משבע דנחמתא ואח\"כ בשבת פ' כי תצא שאז הוא הפטורת רני עקרה קורין ג\"כ עני' סוערה ואם טעה והפטיר בר\"ח עני' סוערה וכבר בירך יאמר ההפטורה השמים כסאי בלא ברכה ואם חל ר\"ח אלול בא' בשבת אומרים עני' סוערה ונדחת הפטורת מחר חודש:", + "מי\"ז בתמוז ואילך מפטירין ג' דפורענתא ושבע דנחמתא שסימנם דש\"ח נו\"ע ארק\"ש ובשבת שבין ר\"ה ליוה\"כ מפטירין שובה ואם חל ר\"ה ביום ב' וג' שאז יש שבת בין יוה\"כ לסוכות שקורין בו האזינו מפטירין וידבר דוד:", + "אם בשבת ראשונה שאחר י\"ז בתמוז שצריך להפטיר דברי ירמיה טעה והפטיר הפטורת השבוע אזי בשבת שלאחרי' יפטיר דברי ירמי' וגם שמעו שהם סמוכות זו לזו ואם בפ' עקב טעה ולא קרא הפטורת ותאמר ציון יש לה תשלומין לקרותה בפ' שופטים עם הפטורת אנכי אנכי ויתחיל ותאמר ציון ואח\"כ יאמר הפטורת אנכי כו' וכן אם בפ' שופטים טעה ולא קרא פ' אנכי יש לה תשלומין בהפטורה של פרשת נצבים ויתחיל קומי אורי ויקרא עד סוף שוש אשיש והטעם בכל אלה לפי שהם סמוכים זו לזו:", + "יש מקומות נוהגין כשיש חתונה באותו שבת דוחין פ' השבוע ואומרים הפטורת שוש אשיש ומ\"מ אין לדחות מפניה הפטורת ד' פרשיות או של ר\"ח או מחר חודש או פ' שירה או דרשו נו\"ע ארק\"ש שובה ואצלנו אין נוהגין לדחות פ' השבוע כלל ומפטירין אף בחתונה פ' השבוע כדרכו:", + "קריאת הפטורה בנביא יש לאומר' בנגינות הטעמים. והפטורת חזון נוהגין לומר בניגון התאוננות וקינות וכן הפטורת ט\"ב אסף אסיפם אומרים בניגון איכה:", + "כשאומרים הפטורה בנביא אין מדלגין מנביא לנביא דהיינו שיאמר מקצת ההפטורה בנביא זה ומקצת ההפטורה בנביא אחר ובתרי עשר מדלגין מנביא לנביא ובלבד שלא ידלג למפרע ולכן בשבת שובה יש נוהגין שאחר הפטורת שובה שהוא סוף הושע אומרים תקעו שופר בציון שהוא מנביא יואל ויש מוסיפין עוד פסוקים מי אל כמוך שהם מנביא מיכה:", + "ההפטורה בנביא לא יקראו אות' בשנים דהיינו שאחד קורא פסוק אחד והשני פסוק אחד בדילוג כי המפטיר שקרא בתורה צריך שיקרא כל ההפטורה ואם נשתתק המפטיר באמצע ההפטורה צריך לחזור ולהתחיל ממקום שהתחיל הראשון וכן הדין בקריאת ס\"ת כמבואר בסימן ק\"מ ולענין ברכה יש מחלוקת הפוסקים וקצרתי בזה לפי שאינו מצוי ואם קראו למפטיר וקרא בתורה ובירך ונודע שאינו יודע לומר ההפטורה יכול אחר לומר ההפטורה בברכותיה אבל לכתחלה לא יעשה כן ואם אין שם מי שיודע להפטיר רק אחד מאותן שכבר עלו נתבאר בסעיף ד' איך יש לנהוג בזה:", + "כבר נתבאר שאין לקרות שנים לתורה וכן למפטיר ובש\"ת שקורין שנים יאמר אחד הברכות והשני ישתוק ויענה אמן ויכוין לצאת בברכתו של זה ויש שמחלקים ביניהם הברכות שיאמר האחד ברכות שלפניה והשני ברכות שלאחריה אבל מ\"מ ברכות אחרונות עצמם אין לחלקם לשני הקרואים אלא אחד יאמר כולם והשני יענה אמן ויכוין לצאת: ", + "אם המפטיר אמר הברכה שלפניה ע\"ד לקרות הפטורת פ' השבוע והזכירוהו שהפטורה אחרת צריך לקרות היום א\"צ לחזור ולברך:", + "אם היו עשרה בשעת שהתחיל ברכת הפטורה ויצאו מקצתן יגמור ההפטורה עם הברכות אבל אם לא היו עשרה בעת שרוצה להתחיל הברכה אע\"פ שקרא בתורה למפטיר ובירך לאחריה ביו\"ד ויצאו אח\"כ מקצתן לא יאמר הברכות כלל רק יקרא ההפטורה בלא ברכה ועיין לעיל בשער ז' סעיף ל\"ח:", + "מעיקר הדין הוא שזה שעלה למפטיר הוא בלבד יאמר ההפטורה בנביאים והצבור ג\"כ יאמרו אחריו בלחש ובמדינתינו נהגו שהכל אומרים ההפטורה עם המפטיר ביחד בקול רם רק המפטיר ממתין בפסוק אחרון עד שיסיימו הצבור ואז הוא מסיים איזה תיבות בלבד כדי שישמעו הצבור התחלת ברכת ההפטורה ואין זה מנהג וותיקין רק מחמת חסרון ידיעה ונכון לבטל המנהג ולכתחלה יש לנהוג שהמפטיר יאמר ההפטורה בנביאים בקול רם כדרך הקורא בס\"ת והצבור יאמרו אחריו בלחש מתחלת ההפטורה עד סופה ועכ\"פ טוב שיהיו עשרה העומדים סמוך להמפטיר שישמעו לקול האומר ההפטורה ויענו אחריו בלחש שיהי' נידון כמו קריאה בצבור וגם יש שמוסיפים על המנהג ועושין שהות באמירת ההפטורה שאף אחר שסיים המפטיר ההפטורה והתחיל הברכות אין רוצים להפסיק מאמירת ההפטורה ולא יפה הם עושים שאם אומרים בקול רם אינם שומעים קול דברים בהתחלת ברכות המפטיר ולפעמים גורמים שגם אחרים הסמוכים להם אין שומעים ואף אם מנמיכים קולם קצת בתחלת הברכות מ\"מ הם בעצמם אינם שומעים לכן יש לנהוג כי מיד שישמע שהמפטיר סיים ההפטורה ומתחיל הברכות אע\"פ שהוא עדיין לא סיים יהי' מתון בשתיקה עד שיסיים המפטיר הברכות ואח\"כ יסיים הוא אמירת ההפטורה, וגם המפטיר יהי' זהיר שלא להתחיל אמירת הברכות עד שיפסיק קול ההמון הרב לגמרי:", + "כשיסיים המפטיר ההפטורה לא יסלק מלפניו הס' שאמר ההפטורה מתוכו עד אחר שיגמור הברכות שלאחריה שיהי' נראה שמברך על ההפטורה שאמר מתוך הספר וטוב שיהי' נשאר פתוח ועכ\"פ אין לסלק הספר משם לגמרי:", + "בברכות שלאחריה אין לענות אמן אחר שכל דבריו אמת וצדק שאין זה סיום הברכה אלא לבסוף בא\"י האל הנאמן כו' היא סיום ברכה זו שפותחת בברוך וחותמת בברוך והשלשה ברכות שלאחריה רחם שמחנו על התורה חותמין בברוך ואין פותחין בברוך כדין ברכה הסמוכה לחברתה וטוב שלא לעשות הפסק בסיום אמת וצדק רק לומר בתכיפה אחת נאמן אתה:", + "בסיום הברכה יש נוסחאות שכתוב בהם כי אל נאמן ורחמן אתה ויש שכתוב בהם רק נאמן לבד שיהיה סמוך לחתימה מעין החתימה ממש וזה נכון יותר ומ\"מ מי שאומר ורחמן אין מזניחין אותו וגם יש ספרים שכתוב בהם שלא יכבה נרו ויש כתוב לא תכבה ואין להקפיד בזה כלל כי פעמים נמצא בכתוב כך ופעמים כך:", + "ר\"ח שחל בשבת אין המפטיר מזכיר של ר\"ח לא באמצע ולא בחתימה וכן בשכת חה\"מ של פסח אינו מזכיר של יו\"ט כלל רק אומר ברכת על התורה כמו בשאר שבתות אבל ביו\"ט וכן ר\"ה ויה\"כ מזכיר של יו\"ט ור\"ה ויוה\"כ באמצע וכחתימה ואין חותמין ביוה\"כ בא\"י מלך מוחל כו' רק בא\"י מלך על כל הארץ מקדש ישראל ויוה\"כ ובמקומות שנהגו לחתום מלך מוחל כו' אין לשנות מנהגם. וגם בחוה\"מ סוכות שימי חוה\"מ הם חלוקים בקרבנות המוספין וגומרים את ההלל בכל יום מימי חוה\"מ לכן מזכירים בברכות ההפטורה של יו\"ט ואומר על התורה בנוסח של יו\"ט שחל בשבת.", + "בהפטורה של שבת מסיימין יתברך שמך בפי כל חי תמיד לעולם ועד בא\"י מקדש השבת וא\"צ לומר סמוך לחתימה ושבת קדשיך באהבה כו' וכן ביו\"ט אבל בר\"ה וכן ביוה\"כ שחרית מסיימין ודברך אמת וקים לעד בא\"י כו' ובמנחת יו\"כ נוהגין שלא לומר רק עד על התורה ואין אומרים על התורה כלל ואין חילוק בזה בין אם חל יוה\"כ בחול או בשבת:", + "בשבת וי\"ט ור\"ה ויוה\"כ צריך כל אדם לכוון לברכות הקוראים בתורה ולברכות המפטיר ויענה אחריהם אמן ויעלו לו להשלים מנין מאה ברכות שחיסר מנינה בשבת שאין מתפללין י\"ח:", + "אם נמצא טעות בס\"ת בקריאת המפטיר בשבת או ביו\"ט נתבאר דינו בשער וא\"ו ושער ח' ואם נמצא פסול באמצע קריאת הסדרה ואין שם ס\"ת אחרת וקראו עד גמר הסדרה בספר הפסול וכן ביו\"ט שקראו עד גמר הפרשה בספר הפסול מ\"מ לא יקרא ההפטורה בברכותיה רק יאמרו ההפטורה בנביאים בלא ברכה:", + "אסור לספר אפי' בד\"ת בעת שהמפטיר קורא בנביא עד שישלים כמו בעת קריאת התורה:", + "נוהגין שמי שיש לו יאר צייט בשבת הוא עולה להמפטיר בנביא וכן אם יש לו יא\"צ בשבוע שאחריו הוא עולה להפטי' בשב' שלפניו ויש מקומות שנהגו שאם אחד יש לו יא\"צ של אביו ואחד של אמו זה שיש לו יא\"צ אחר אביו הוא קודם ובמקום שאין מנהג מטילין גורל ואין חילוק אם האחד ת\"ח וגם אם זה מת קודם והוחזק בנו לעלות למפטיר אלא שוים הם:", + "אין לטלטל ס\"ת מבה\"כ למקום אחר ואפילו לבה\"כ אחר אפי' ע\"ד לקרות בה שמה אפילו לצורך בני אדם החבושים בבית האסורים ורוצים לשמוע קריאת התורה בר\"ה ויה\"כ אסור ודוקא אם לוקחים אותה רק לקרות ואחר הקריא' יחזירוה מיד אבל אם לוקחי' אות' למקום אחר ע\"ד שלא להחזירה רק קובעים לה שם מקום הנחתה שמה כגון שמניחין שם ארון או חביות המיוחד לה ותעמוד במקום ההוא איזה ימים אין בזה פגם לס\"ת מאחר שמיוחד שם מקום קביעות לנוח שם ולקריאתה:", + "אם אדם חשוב הוא חולה קצת שאינו יכול ליכנס למקום שהיה רגיל להתפלל וצריך להתפלל בביתו לפי שעה ומתאספין אליו עשרה רשאים להביא הס\"ת אצלו לקרות בה ולהחזירה למקומה וכן אם אדם גדול מתארח בעיר לפי שעה רשאים להביא ס\"ת בשבילו:", + "אם עת צרה לצבור כגון עצירת גשמים וכיוצא בזה ח\"ו ורוצים להוציא ס\"ת לבה\"ק לעורר רחמים אין לעשות כן אף אם יש להם ס\"ת מוחזק בכשרות:", + "יש נוהגין כשנותן ס\"ת חדשה לבה\"כ אזי מוציאין הס\"ת שבארון והולכין עמהם לקראת הס\"ת החדשה וכן בש\"ת מביאים לפעמים מבה\"כ אחת לאחרת בכדי שיהיה שבעה ס\"ת להקיף התיבה אין למחות בידם ומ\"מ כשרוצים ללכת לקראת ס\"ת אין להוציאם לחוץ לבה\"כ רק עד פתח בה\"כ או בעזרה שלפני בה\"כ ולא יותר:" + ], + [ + "דין הוצאה והגבהה וגלילה וקדיש ואב הרחמים וברכת החודש, ובו מ\"ז סעיפים.
בעת שפותחין הארון להוציא הס\"ת אומרים הקהל ויהי בנסוע כו' ובשעת הוצאת הס\"ת חוץ לארון מתחילין הקהל לומר בריך שמי' ויש מי שכתב שאין לאומרו בחול רק בשחרית של שבת ומנחה של שבת ומנהגינו לאמרו אף בחול ואם לא אמר בשעת הוצאה יאמר אותו כשפותח אותה לפני העם:", + "אין לש\"ץ דין קדימה וזכות בהוצאת הס\"ת מהארון אלא הסגן מכבד בהוצאה למי שירצ' ויש מקומות שמוכרין למי שירצה לזכות במצוה זו ובמקומות שאין מוכרין וגם הסגן לא כיבד בה רשאי הש\"ץ להקדים עצמו לזכות במצוה זו והמוציא הס\"ת יוציאה בימין מן ההיכל ואף אם שמאל מסייע' לימין מותר ואם הוא אטר יד יכול להוציאה בשמאל שהוא ימין שלו והמוציא יושיט אותה לימין הש\"ץ ויחזיקה בימין אע\"פ שהוא אטר אם לא שידו הימנית חלושה ויש חשש שמא יפול מידו מחמת כובדו יחזיקה בשמאל שהוא ימין שלו:", + "כשמוציאים הס\"ת מחוייבים הכל לעמוד ויהיו עומדים עד שיעמוד זה שמוליכו ויגיענו למקומו או עד שיתכסה מעיניהם ואם הנושא הס\"ת עמד לנוח קצת דיני כמהלך ויש מחמירים שצריך לעמוד מיד ששומע קול הנושא ס\"ת אע\"פ שאין רואה אותו ולכן נהגו קצת לתלות פעמונים בכלי קודש שמעטרים בהם הס\"ת שאז כששומעים קול הפעמוני' יודעים כי הולך הוא עם הס\"ת ועומדים מיד ויש נמנעים מלעשות פעמונים לפי שאין נכון לעטור הס\"ת בשבת בעטרה זו שתלוים בה פעמונים שהשמעת קול בשבת בפעמונים אסור וגם אין לתלות בשבת על הפרוכת רצועה שמחוברים בה פעמונים כדי להשמיע קול לאנשי בה\"כ בשעה שמוציאין הס\"ת ויש מתירין בזה ולכתחלה אין לעשות כן בשבת ובמקומות שנהגו היתר בזה אין למחות בידם:", + "נוהגים שכ\"א מקרב עצמו קצת לראות הס\"ת אנשים ונשים ואף העומדים בעזרה כשהם שומעים שמוציאין או מכניסין הס\"ת רצים לבה\"כ לראות משום ברוב עם וכל המתקרבים אצלם נושקים הס\"ת בפה ואומרים ישקני מנשיקות כו' ואם קרוב אצלה ממש לחבק בזרועותיו יחבקנה בימין ויאמר וימינו תחבקני ואם אין יכול לנשק בפה ינשק ביד ואח\"כ אומר בחול גדלו כו' והם אומרים כו' ובשבת ויו\"ט אומר הש\"ץ שמע ישראל כו' והקהל עונין אחריו שמע כו' וכן אחד הוא אלהינו קדוש שמו ואח\"כ אומר גדלו כו' ובכל פעם שאומר אחד מאלו הפסוקים מגביה הס\"ת קצת וכשאומר אחד הוא כו' אין אומרים קדוש ונורא רק קדוש שמו ובר\"ה ויה\"כ אומרים קדוש ונורא כו' ויש מי שכתב לומר גם בשבת ויו\"ט קדוש ונורא ואין נוהגין כן והש\"ץ הולך עם הס\"ת ופונה לצד ימין ועל הרוב ההיכל במזרח והבימה למערב והוא מפנה פני צפונה שהוא דרך ימין למזרח ומי שהס\"ת עובר לפניו מחבקה ומנשקה ומלוין אותה קצת איש ממקומו והמוציאה הולך ללותה עד הבימה:", + "ביו\"ט וימים נוראים נוהגין לומר שלש עשרה מדות אחר שמסיימין בריך שמי' והש\"ץ מתחיל ה' ה' כו' והצבור עונין אחריו ואומר ג\"פ ואח\"כ אומרים יה\"ר הכתוב בסידורים ליו\"ט ור\"ה ויוה\"כ המיוסד ממחזור האר\"י ז\"ל והוא נוסח קצר ואין לומר הנוסחאות הארוכים הכתובים במחזורים ואחר גמר היה\"ר אומרים ואני תפלתי כו' ויש נוהגין שהש\"ץ מתחיל ויעבור ה' כו' בפעם ראשונה בלבד ובשני פעמים שאחר כך אומרים ה' ה' כל אחד יעשה כמנהגו וכן ביום הושענא רבה נוהגין לומר הי\"ג מדות והיה\"ר המסודר ליוה\"כ ויש נוהגין לאמרם גם בכל עשרת ימי תשובה ביום שיש בו הוצאת ס\"ת מלבד בשבת תשובה אין אומרים וגם ביו\"ט שחל בשב' אין אומרים אבל בר\"ה ויוה\"כ אומרים אף שחל בשבת ויש שנהגו שלא לאמרם בר\"ה כשחל בשבת:", + "ביום שמוציאין שני ס\"ת אז הראשון מושיט ס\"ת הראשון להש\"ץ והמוציא השני הוא מחזיק הספר והולך אחר הש\"ץ עד שמגיע לבימה ומוסר הספר למי שהוא שם על הבימה להחזיקו עד שיגיע זמן קריאת מפטיר ולא יפה עושין מה שמוסרין הספר לנער מנוער שאין זה כבוד התורה ועכ\"פ יש למוסרה לבן דעת ואף שאינו כדאי והגון לכך אם ראית שהתורה חביבה עליו בכדי לקרב ההמון לתורה:", + "בשבת ויו\"ט אומרים רוממו כו' על הכל יתגדל כו' אב הרחמים כו' ובחול ות\"צ אין אומרים על הכל רק אומרים רוממו כו' אב הרחמים כו' ואחר שסיים החזן קריאת העולה הראשון אומר החזן והעם אחריו ברוך שנתן כו':", + "מי שקורין אותו לעלות לתורה ואינו מעוטף בטלית יש לו לשאול טלית מחבירו ולהתעטף בו משום כבוד התורה ואינו מברך עליו ויותר טוב ליקח טלית שאולה מליקח טלית הקהל שבטלית של הקהל נכנס לכלל ספק שמא מחיוב לברך ואם לוקח טלית הקהל אם ירצה לברך יתכוין שרוצה ללבשו לשם מלבוש של ציצית ויתעטף בו עטיפת הראש כדרך שמתעטפים בלבישת שחרית וא\"צ לעמוד מעוטף שיעור הילוך ד' אמות רק מעטף ראשו ומיד לובשו כדרכו והולך בזריזות לקרות ואם אין רוצה לברך עליו לא יעטף ראשו כלל רק עטיפת הגוף לבד ומותר לאדם ליקח טלית חבירו בלא דעתו בכדי לעלות לקרות בו ואחר הקריאה יחזרנו למקום שלקח אותו משם ואם לקחו כשהוא מקופל צריך לקפל אותו כשיחזירנו אף שאינו מקפלו כסדר קפולו הראשון ובשבת א\"צ לקפלו כלל ומ\"מ לא יטול את טלית חבירו שלא מדעתו רק אם הוא צריך לעלות לתורה באותו בה\"כ עצמו שהטלית מונח שם אבל אם רוצה לצאת עם הטלית לבה\"כ אחר אסור:", + "אחר שסיימו הסדרה עם המשלים האחרון מכסין הס\"ת במעיל ואומר הש\"ץ חצי קדיש ונוהגין שאם המשלים יש לו יא\"צ ביום זה אז הוא זוכה באמירת הקדיש הזה ויש נוהגין כן גם אם המשלים הוא אבל תוך יב\"ח על אביו ואמו ואח\"כ קורא לעולה למפטיר והש\"ץ עושה מי שבירך לזה שקרא אחרון ולעולם אין אומר קדיש על הס\"ת רק אחר השלמת קריאה להפסיק בין עיקר הקריאה להמפטיר ואפילו הוסיפו על מנין הז':", + "בקריאת ב' וה' שבחול או בקריאת חנוכה ופורים או בתענית צבור בקריאת שחרית אחר סיום השלישי ובירך אומר חצי קדיש ואח\"כ מגביהין הס\"ת ואפילו בקריאת ט\"ב שחרית שהשלישי מפטיר אין מפסיקין בקדיש קודם השלישי כיון שגם הוא ממנין הקרואים לחובת היום אבל במנחת שבת ובין מוסף למנחה יוה\"כ ומנחת ט\"ב ות\"צ אין אומרים קדיש על גמר הקריאה רק אחר שמגביהין וגוללין ומחזירין הס\"ת למקומו אומר חצי קדיש לפני העמוד:", + "בר\"ח וחוה\"מ שקורין ארבעה אפילו בחוה\"מ פסח שיש ב' ספרים אין אומרים קדיש רק אחר שסיימו לקרות לרביעי ובירך יאמר חצי קדיש ולא קודם:", + "ביו\"ט [ובשחוה\"מ] (ובחוה\"מ) פסח שמוציאין ב' ס\"ת וכן בשבת של ר\"ח או חנוכה וארבע פרשיות או שבת חוה\"מ סוכות אז כשגמר לקרות בראשונה פ' השבוע מניח הס\"ת השניה אצלה ואומר הש\"ץ חצי קדיש בעוד ששניהם מונחים על השלחן ומגביהים הראשונה וגוללין אותה ואחר גלילתה במפה פושטין השניה ומעמידים על מקום התחלת הקריא' למפטיר וקורא להעולה למפטיר וביום שיש ג' ס\"ת כגון ר\"ח טבת שחל בשבת או ר\"ח אדר עם פ' שקלים או ר\"ח ניסן וגם פ' החודש אזי אחר שגמרו בראשונה מניחין השניה ואין אומרים קדיש רק מגביה הראשונה וגוללין כו' ואחר גמר קריאת השני' מניחין השלישית אצלה שהיא לצורך מפטיר וא\"צ להניח הראשונה רק אומר חצי קדיש על שני ס\"ת אלו ומגביה השני' ופושטין השלישית וקורים לעולה למפטיר וכבר נתבארו דיני המפטיר בשער שלפני זה:", + "אחר הקריאה בתורה למפטיר ובירך לאחריה אומר הש\"ץ מי שבירך לזה שעלה למפטיר ואח\"כ מגביהין הס\"ת להראות פני כתיבת הס\"ת לכל הנמצאים שמה וגולל ופותח שלשה דפין ומגביה הס\"ת ופנימתה כלפי פניו והחלק כלפי חוץ והולך סובב עם הס\"ת הפתוח במקום עמידתו ומחזירה לפניו ולאחריו בנחת שיוכלו הכל לראות לפי שמצוה על כל אנשים ונשים לראות את הכתב ולכרוע ולומר וזאת התורה כו' ואין לומר וזאת התורה רק נגד הכתב ואם התחיל נגד הכתב יוכל לסיים אף שהמגביה מסבב כדרכו וכבר עבר ממול פניו ומי שעומד קרוב למקום זה ויכול לקרב עצמו בשעת הגבהת הס\"ת ולהסתכל בכתב עד שיוכל לקרות האותיות היטב טוב ונכון לעשות כן מי שמוחזק למדקדק במעשיו שלא יהיו מחזיקים אותו לגבר יהיר מאחר שמוחזקין בו שכל מעשיו לש\"ש:", + "יש מגביהין מעל השולחן הס\"ת כמות שהיא סתומה ובעת שמחזיר אותה בידיו הגבה למעלה גוללה ופותח בה ג' דפין ומי שאינו בטוח כי ישגיב בכחו שיוכל להחזיקה היטב בעת גלילתו שלא יבא לידי מכשול אין לו לעשות כן אלא בעודה מונחת על השלחן יגלול לפתוח בה כשיעור ג' דפין ואח\"כ יגביה ויראה לעם ואם הס\"ת גדולה וכבידה ובפרט בתחלת השנה שכל עיקר הכובד הוא על יד שמאלית שהיא יד כהה או שהוא איש חלש יכול לסמוך הצד הכבד על כתיפו ואין בזה משום בזוי מצוה. ואין לגלול הס\"ת להעמידה על חציה או קרוב לה בכדי להקל על יד שמאל משום טורח הצבור אם לא שיש צורך בדבר שקשה להגביה בענין אחר ואין הסגן רשאי לכבד עם מצות הגבהה למי שידיו רותתין הרבה או לזקן ותש כח שידוע שהוא מגביהו לשבת מיד כי לא בכח יגבר להחזיקה זמן מה כלפי העם שיוכלו להסתכל היטב ע\"י שהוא פונה לסובב בנחת וגם האיש ההוא ימנע נפשו מזה אחרי שא\"א לו לעשות המצוה כתיקנה וחז\"ל החמירו בזה מוטב שתעשה המצוה ע\"י מי שיש סיפוק בידו לעשותה כתיקנה:", + "כשמגביה הס\"ת יכול לאחוז בעמודי הס\"ת בלא מטפחת ומ\"מ טוב שינקה ידיו במים או בשאר דבר קודם אחיזתו בעמודים ויש מחמירין וכורכין עמודי הס\"ת בקצוות הטלית בשעת הגבהה ובמקום שלא נהגו הכל לעשות כן אף מי שמדקדק בזה יעשה בדעת ובצניעות שלא יהא נראה כיוהרא ולפעמים בעת שגוללים הס\"ת קודם קריאה או בשעת הגבהה נמשכים יריעות הס\"ת ובכדי להשוות היריעה אוחזים בראשי היריעות למשוך אותם למעלה או למטה כדי שיהיה שוה מבחוץ והוא נוי לספר וגם כי אם שוה אז בגלילתו יכול להדק יותר שתהיה סמיכה ותכופה היריעה זע\"ז אזי צריך ליזהר שלא יאחוז ביריעות ביד ערומה אף אם נטל ידיו ולא מסיח דעתו אלא צריך הפסקת טלית או מטפחת להפסיק בין ידיו ליריעות הס\"ת ומכ\"ש כשאין שם עשיית מצוה שאסור לאחוז ביד ערום אם לא שעוסק באיזה תיקון לס\"ת לתפור קצת או לדבק בדבק במטלית וקשה לו לעשות מבלי שיגע ביריעה עצמה כיון שא\"א בענין אחר רשאי ויטול ידיו תחלה ואם אפשר לו לעשות בבתי ידים או במטפחת יעשה אך יראה שיהיו נקיים מכובסים שפסקה זוהמתם משום כבוד התורה:", + "מי שמגביה הס\"ת יגביה אותה כמות שהיא מנחת על השולחן שהכתב למעלה ובשעת הגבהה הכתב כלפי פניו וע\"י סיבובו נראה הכתב לכל ואין להפך להעמיד הכתב נגד פני הצבור והחלק נגד פניו שאין לעשות נגד המנהג וגם נראה כמזלזל שהוא מסתיר פניו מהביט בכתב הס\"ת ויש שעושים כן בשמחת תורה לשם שמחה של מצוה ואין נכון וכבר כתבתי במקומו בשער ח':", + "המגביה הס\"ת צריך לדקדק להעמיד סוף פתיחת הדפין שמזה ושמזה במקום התפירות שבין יריעה לידיעה כדי שאם יקרע יקרע התפירה ולא היריעה ועכשיו אין מדקדקין כ\"כ בזה ואפשר שבימיהם היה המגביה מושך ומותח אילך ואילך בהידוק היטב ולכך היה חשש שיתקרע עי\"ז ולכן צריך שיעמוד על מקום התפר ועכשיו אין מותחין בחוזק יד ואין לחוש שיקרע מ\"מ יש להחמיר בזה גם עכשיו בשעה שפותחה על השולחן ג' דפין להעמיד על מקום התפר:", + "בעת הגבהת הס\"ת צריכין כל הצבור לעמוד על רגליהם אף אם הס\"ת על הבימה והם למטה משום כבוד התורה ואחר שהגביה והראה לכאן ולכאן ישב במערב הבימה ואז גם הצבור יושבין במקומם ולא יחזיק את הס\"ת על ברכיו רק יאחוז בידיו בעמודי התורה ומי שזכה במצות גלילה אוחז בראש העמודים וגולל וכורך במפה ואז יתחיל המפטיר בשבת ויו\"ט לומר ברכת ההפטורה והעולם מקילין ומתחילין ההפטורה מיד שגלל העמודים ונוהגין שקודם ההגבהה עושין מי שבירך למגביה ולגולל ואומר הש\"ץ ג\"כ בעבור שעלה לכבוד המקום ולכבוד התורה כו' ומי שלא אמר בריך שמיה כו' בעת הוצאת הס\"ת יאמר אותו בעת שמגביה הס\"ת ומראים לעם כמ\"ש בסעיף א':", + "זה שנתכבד במצות גלילה דהיינו לכרוך במפה ולהלביש המעיל צריך לגלול ולהדק היטב והמגבי' אשר ידו אוחזת בעמודי התורה יכוון דעתו להחזיק בה היטב שלא תפול מידו ח\"ו ע\"י הגלילה וחוזק ההידוק והמפה יכרוך סביב הס\"ת ולא שיאחז המפה בידו ויסבב הס\"ת שתהא נכרכת בתוך המפה, ואחר שגמר הגלילה וצריך לתחוב סוף המפה יתחבנה מבפנים דהיינו במקום שמתקרבים שני צידי היריעות זל\"ז או סמוך לו ועכ\"פ תהיה התחיבה כלפי פני המגביה ולא באחורי' וילבישנה המעיל ושאר קישוטים ותכשיטין שמלבישין לנוי הס\"ת לכבודה ולתפארת ומי שזכה בגלילה יש בכלל הזה להחזיק בעץ החיים ולבא בעדי עדיים ויתן כתר בראשה עם שאר תכשיטין השייכים לגופה ואין אחר רשאי לחטוף המצוה לנאותה באחד מאלו בלי רשות מבעל הגלילה:", + "המפה שכורכין בה אם הוא מצד אחד משי ומצד אחד פשתן י\"א שיהי' המשי לצד הספר והפשתן לחוץ ויש שעושין להיפך וטוב שתהי' המפה שוה משני צדדין אף שנותן פשתן באמצע ויש לעשות סימן במפה למען דעת להתחיל תמיד מצד אחד אבל המעיל אין מלבישין אותו רק בצד המשי לחוץ ואין לגלול במפה קרועה וכן במעיל קרוע אם לא שאין שם אחר וכן יש ליזהר שלא לעשות מפות ומעילין מדברים ישנים שנשתמש בהם לצורך הדיוט והעולם מקילין בזה כשמשנה צורת הבגד ממה שהיה בעת שנשתמש בו ועשאו תבנית הכלי הצריך לתשמיש הס\"ת והבא לשאול אם יקנה דברים ישנים לעשות מהם תשמיש לס\"ת ישיב לו כי חדשים מצוה ביותר וישראל קדושים שומעין להכשיר המצוה בכל דיקדוקים ומ\"מ אף המדקדק בזה אין למנוע רק כשנעשה לצורך הדיוט אבל נעשה לצורך קדושה ונשתמש בו במקרה לצורך הדיוט מותר ואם נעשה לצורך הדיוט ונמלך ועשאו לצורך קדושה מותר בפשיטות ויש ליזהר שלא לעשות מפות ומעילין של שעטנז ואם עשה מעיל של שעטנז שטעה ולא ידע שאין לעשות משעטנז ה\"ז הקדש טעות ויעשה ממנה פרוכת. ויש לעשות התשמישי קדושה הפרוכת ומעיל ומפות יפים ומהודרים לכבוד ולתפארת התורה ונוהגים לעשות מכל מיני צבעים, ולכבוד הימים נוראים מיחדים פרוכת ומעילין ומפות לבני' לפי שהם ימי הדין על דרך אם יהי' חטאיכם כשנים כשלג ילבינו ונהגו לתלות פרוכת לבן ולהלביש הס\"ת שקוראים בהם בו ביום במעיל ומפות לבנים וכן נוהגים לעשות בהושענא רבא וביום א' דפסח בסילוק הקריאה מלבישין הס\"ת מעיל ומפה לבנים ותולין פרוכת לבן קודם תפלת טל וכן בשמיני עצרת קודם תפלת גשם ויש שנוהגין בר\"ה ויוה\"כ להלביש כל הס\"ת בלבנים אף אותן שאין קוראין בהם וכ\"א יעשה כמנהגו:", + "המתנדבים ס\"ת ומניחים בבה\"כ מפות ומעילי' מותר להשתמש בהם לכל הספרים הנמצאים בבה\"כ שע\"ד כן הוקדשו ואפילו אם הניחו בתחלה הס\"ת בביתם איזה זמן ואח\"כ הקדישוה לבה\"כ אע\"פ שמעיל ומפה זו לא נעשה מתחלה כ\"א לשם אותו ספר וכבר נשתמש בו מ\"מ מותר להניחם בס\"ת אחר לפי שלב ב\"ד מתנה עליהם ומ\"מ אין להלביש להס\"ת רק מדה כמדתו שלא יהא רחב יותר מעובי הספר הרבה שאין זה נוי לס\"ת ומכ\"ש שלא יהא קצר וצריך להלבישו ולפושטו בדוחק ובפרט אם הוא מס\"ת של איש אחר:", + "יש מקומות שמוכרים מצות הגבהה וגלילה והקונים מעלים בדמים לחבב המצוה ובמקום שאין נוהגין למכור וביד הסגן לכבד יש לו לכבד במצוה הגבהה הגדול שבבה\"כ ההוא אע\"פ שלא עלה לתורה, זה מעיקר הדין, ועכשיו נהגו שלא לדקדק בזה ומכבדים אף לאנשים בינונים משום דרכי שלום ומי שיש לו יא\"צ ביום ההוא נוהגין לכבדו במצוה זו ואם יש שני יא\"צ והאחד עולה לתורה יש לכבד השני בהגבהה ומצות גלילה אף כי רבה הוא נהגו לכבד אף לקטנים שהגיעו לעונת הפעוטו' שיש בהם דעת להבחין ענין דבר שבקדושה ובכדי לחנכם במצות:", + "יש מקומות שנהגו למכור ג\"כ מצד מי שיושיט המעילי' לגולל הס\"ת ומי שקנה הגלילה לא קנה ליקח המעילים ויכולים למכור הושטת המעילים לאיש אחר ובמקום שאין מוכרים מצות אלו ומכבדין לאחד שיהיה הגבהה או גלילה יקח הגבהה וכן אם מכבדין אותו בשתיהם וא\"א לו לעשות שניהם יעשה הגבהה שהוא עיקר המצוה וגם הוא קודם הגלילה אבל אם מכבדין אותו הושטת מעילים או גלילה או שמכבדין אותו בשניהם וא\"א לו לעשות שניהם אע\"פ שהושטת מעילים הוא קודם בזמן להגלילה מ\"מ יבחר לו הגלילה אע\"פ שהוא מאוחרת מ\"מ הגלילה עיקר המצוה והושטת מעילים אינו רק הכשר מצוה:", + "בשעת הגלילה אומר המגביה והגולל פסוק לך ה' הגדולה כו' ויש נוהגין לומר יה\"ר מלפניך ה' או\"א שיגולו רחמים על מדותיך ותכנס להם לפנים משורת הדין ותתנהג עם בניך במדת טובך:", + "כבר נתבאר שהמפטיר אין רשאי להתחיל ברכת הפטורה עד שיגללו הס\"ת ויכרכנה במפה סביב ועתה מקילין בזה ומתחילין לברך מיד שמתחיל לכרוך במפה אבל בחול שאחר שמגביהין הס\"ת אומר הש\"ץ יה\"ר מלפני כו' יוכל הש\"ץ להתחיל מיד אחר שהגביהו הס\"ת ואין אומרים יה\"ר ביום שאין אומרים בו תחנון אבל אם אין שם ס\"ת ואין נופלים על פניהם כיון שאומרים תחנון אומרים יה\"ר ג\"כ וראוי לכוון לבו לשמוע אמירת יה\"ר ולענות אמן אחר הש\"ץ כי הם בקשות גדולות על כלל ישראל וקיום חכמי ישראל:", + "אחר שסיים המפטיר אומרים הקהל יקום פורקן ומי שבירך להקהל ואין אומרים אותן כ\"א בשבת ולא ביו\"ט ור\"ה ויוה\"כ אם לא כשחלים בשבת ואם אחד מתפלל בשבת ביחיד אין לו לומר רק יקום פורקן הראשון וכשמגיע ולכל מאן דעסקין באורייתא יאמר ולכל קהלא קדישא הדין רברביא כו' ונשיא מלכא דעלמא יברך יתהון כו' כסיום יקום פורקן הראשון ואח\"כ מזכירין נשמות ואומרים אב הרחמים ובנוסח הזכרת נשמות לא יאמר בעבור שנדר הנו\"ן בקמץ רק יאמר שנידר הנו\"ן בחירק וכן יאמר גם בהזכרת אשה והמשתבשים לומר בעבור שנדר בקמץ אומרים גם בהזכרת אשה בעבור שנדרה וטעות הוא בידם. ומי ששמעו עליו שמת ולא נתברר עדיין ולא הותרה אשתו להנשא ע\"פ ב\"ד והבנים מצוים להש\"ץ שיזכיר נשמתו יש למחות שלא להזכיר עד שתותר אשתו בב\"ד:", + "המנהג להזכיר נשמות בכל ב' וה' מלבד הימים שאין אומרים בהם תחנון כגון ר\"ח וחנוכה ופורים גדול ופורים קטן וכל חודש ניסן ול\"ג בעומר ומתחלת סיון עד אסרו חג ויש מוסיפין עד י\"ג בסיון וערב ר\"ה וערב יוה\"כ וימים שבין יוה\"כ לסוכות ואסרו חג סוכות ויש מוסיפין עד אחר ר\"ח חשוון וט\"ו בשבט וט\"ו באב וט\"ב ויש מוסיפין ג\"כ פסחא זעירא שהוא י\"ד אייר וכן אם יש מילה או חתן בבה\"כ הימים הללו אם חל אחד מהם בב' וה' אין מזכירין בהם נשמות:", + "בשבת שמזכירין בו נשמות אומרים אח\"כ אב הרחמי' ובשבתות שאין מזכירין נשמות כמו שנתבאר אין אומרים א\"ה ג\"כ רק בימי הספירה דהיינו מן אחר הפסח עד חג השבועות שאומרים אב הרחמים בכל השבתות שבינתים אפי' בשבתות שמברכין בהם חודש אייר וחודש סיון ואפילו אם יש מילה או חתונה בשבתות אלו אומרים אב הרחמים ", + "וכן בפ' זכור ופרשת פרה ויש מקומות שא\"א בשני שבתות אלו אב הרחמים. וט\"ב שחל בשבת אע\"פ שבחול אין אומרים תחנון מ\"מ בשבת י\"ל אב הרחמים. ואם ר\"ח אייר חל בשבת אין אומרים אב הרחמים:", + "בשבת שמברכין ר\"ח אב דינו כשאר שבתות שמברכין החודש שלא לומר א\"ה יש מקומות נהגו לומר א\"ה ואף במקומות שנוהגין לומר א\"ה מ\"מ אם יש מילה באותו שבת אין אומרים ומכ\"ש אם ר\"ח אב חל בשבת שאין אומרים בו א\"ה:", + "בר\"ה אין מזכירין נשמות בשני הימים וביו\"כ מזכירין וכן ביו\"ט אחרון של פסח וביום שני דשבועות ובשמיני עצרת שקורין בהם כל הככור וכתיב איש כמתנת ידו ונוהגין שקודם שמתחיל הש\"ץ הזכרת נשמות מכריז השמש שיאמרו יזכור והוא הנוסח הכתוב בסידורים שכ\"א מזכיר נשמת אביו ואמו ובני משפחתו למנוחה נכונה ואח\"כ עושה הש\"ץ מי שבירך לאחד מיוחד שבקהל שהוא נודר עבור הנשמות ובסדורים כתוב שהזכיר היום והוא ט\"ס וצ\"ל שאזכיר היום ואח\"כ מתחיל הש\"ץ להזכיר נשמות ונוהנין שלא להזכיר נשמות ביו\"ט שחל בשבת ויש שמזכירים אפילו אם חל בשבת:", + "אע\"פ שמהראוי שלא להאריך בעסק הזכרת נשמות בשבת ויו\"ט מ\"מ הש\"ץ אין לו לומר אמ\"ר חטופה והרבה גרגרנין חוטפין וטוחנין בפיהם ומה יסכון טחינה הגוררת תחינה ובקשה על נפשות המתים והחי יתן אל לבו אם אינו שואל למה הוא מזכיר והש\"ץ המזכיר זאת ישיב אל לבו כי השם נפשו בחיים לדרוש אל המתים ולהעתיר בעדם לפקדם במנוחה נכונה בזה יעורר כח נשמתם את זכיות שלהם וצדקותם ויהיה דובב שפתי ישינים להעתיר בעדו ובעד ביתו ושבתו בבית ה' לאורך ימים וטוב מעט בכוונה ויאמר בשפה ברורה ובנעימה וגם לא יגביה קולו לאחד וינמיך לאחד כי מי יודע איזה יכשר בעולם הנשמות כי אף אם למראה עיניו ישפוט שזה גדול מזה הלא נודע מ\"ש חז\"ל במעשה שהיה עולם הפוך ראיתי עליונים למטה ותחתונים למעלה וכן בתענית במעשה דרב ברוקה וכאלה רבות וכבר אמרו כל הגדול מחבירו כו' ואפשר שלפי גדולתו ועומק שכלו ונשמתו החצובה מקודש הקדשים יותר צריך לכפר מאשר חטא על הנפש וגם שאדרבה בבקש' רחמי' יותר מצוה להתפלל על הבינוני' שאין זכיות שלהם מספיקי' לבא אל מנוחת' וצריך לעזור להם בתפל' שתפל' החיים והצדקות שעושין בעדם מועלת להם ואם הש\"ץ אומר אמ\"ר וכולל איזה נפטרים יחד יסיים וינוחו על משכבותם בשלום. ונהגו שמי שאביו ואמו בחיים יוצא מבה\"כ בעת אמירת האמ\"ר ביו\"ט וימים נוראים:", + "יש נוהגין לכתוב הנפטרים שצריך לומר להם השכבות והוא מה שעושין אמ\"ר והש\"ץ קורא מתוך הכתב ואומר ההשכבות ואין לעשות כן בשבתות שמעטים המה אשר צריך לומר השכבות לפי שאין נוהגין לעשות אמ\"ר בשבת רק למי שנפטר תוך השנה אבל ביו\"ט כי רבים המה לפי שכ\"א עושה הזכרת נשמות למשפחותם לבית אבותם ועי\"ז שכ\"א אומר להש\"ץ מתבלבל וגם בא לידי שהי' הרבה שיש בזה ביטול עונג יו\"ט וטורח הציבור רשאי ומ\"מ טוב לרשום השמות בדף אחד הכרוך באיזה ספר ולא בנייר בפ\"ע:", + "אם ר\"ח חל להיות בשבוע שאחר השבת אפי' חל ביום השבת מקדימין בשבת שלפניו ומברכין את החודש והוא ענין פרסום והודעה לעם באיזה יום יהיה ר\"ח ובחרו לזה את יום השבת לפי שאז כל הקהל בבה\"כ ואע\"פ שאין הטעם משום זכר לקידוש החודש שאין מקדשין החודש קודם יום ר\"ח מ\"מ נוהגין לעמוד בעת אמירת ר\"ח פ' ביום פ' דוגמת קידוש החודש שהיה מעומד:", + "בכל החדשים מברכין החודש בשבת שלפניו ואין אומרים אב הרחמים מלבד בימי הספירה כמו שנתבאר ובשבת שבסוף אלול אין מברכין חודש תשרי משום שנאמר בכסה ליום חגינו שמדבר בר\"ה וכלומר שיהא אותו החג מכוסה ולא יפרסמוהו ולכן מזכירין נשמות ואומרין א\"ה כמו בשאר שבתות ויש מקומות שאין מברכין גם חודש אב ומסמיכין אותו על המקרא במספר ירחים אל יבא ואין נוהגין כן במדינות אלו:", + "אומר הש\"ץ מי שעשה ניסים בעמידה ואוחז הס\"ת בידו ותיקנו לשון זה לפי שמצות ר\"ח היא היתה מצוה ראשונה שנצטוו בה בגאולה הראשונה ממצרים לכך מתפללין על הגאולה בכל פעם שמפרסמין ר\"ח ולכן טוב שהצבור ג\"כ יאמרו בלחש אחר הש\"ץ להתפלל על זה ויש אומרים יה\"ר הנדפס בסידורים ויש להקדימו קודם אמירת הש\"ץ מי שעשה כו' ובשעת אמירת הש\"ץ יש לומר אחריו בלחש או לשמוע וכן אמירת ר\"ח פ' ביום פ' אינו מוטל על הצבור רק על הש\"ץ לבד שהוא המכריז ומודיע שביום ההוא יהיה ר\"ח ואם רוצה אומר ג\"כ עם הש\"ץ בלחש:", + "יש מי שכתב שנכון לידע בשעה שמברכין החודש אימת יהיה המולד והטעם כי לפי שעיקר של שם חודש הוא על חידושה של לבנה שהוא המולד וכן אנו אומרים יחדשהו כו'. ואם לא ידע לא עיכב והעיקר הוא לידע יום קביעת ר\"ח בבירור ונמצאו מדפיסי סדורים חדשים מקרוב התחכמו והדפיסו בסידורים מולדות ור\"ח על כמה שנים להבא ותקנתם זו קלקלתם שנמצא כמה שבושין ואין חשבונם עולה יפה וראיתי טעות אחד בימי ר\"ח עצמם וגם בלוחות השנים שמדפיסים בזמנינו ראינו שערורי' כמה פעמים והמכשלה רבה בפרט לבני כפרים שאצלם הלוחות התורה והמצות להורותם ויוכלו לבא לקלקול מועדים אפס כי לא על זו בלבד יש לקבול אלא גם על ספרי מחזורים וסליחות וסדורים אשר לבקרים מתחדשים ומרבים להביא דיני דינים ועושים כוונים אשר לא שערים אבותינו ועיקרי התפלות והתחנונים עלו קמשונים כסו פניהם חרולי הטעיות וזכורני שראיתי בסליחה אחת נדפס הרשענו ופשענו לכן נושענו וכאלה רבות בדילוגים וחסרונות ומה יעשה איש ההמוני למוד הוא לבטא בשפתים להרע או להטיב מבלי לב להבחין ולבא במשפט על כל אם טוב ואם רע והוא לא ידע ואשם ואשמם בראשיכם כתיב שעליהם מוטל להסיר המכשלה הזאת וכל רב העיר מקום הדפוס שמה יש לו לגזור על המדפיסים ספרים הנ\"ל ולוחות השנים שלא ימכר ולא יגאל עד שיהיה מוגה ע\"י מגיה מומחה ובקי והחכם שבעיר יסמוך ידו וחתם ידו מעידו שנבדק יפה ואז יעלה לרצון וביתו בית תפלה יקרא לכל וישא ברכה מאת ה' אשר הניף ואשר הרים מכשול מדרך העם, את זה ראיתי ונתון אל לבי לעורר לב חכמי הדור אשר בידם למחות ליישר בערבה מסילה במקום דינה ותפלה ולישרים נאוה תהלה:", + "בשנה מעוברת כשמברכין ר\"ח אדר בראשון יאמר ר\"ח אדר הראשון ובשני יאמר ר\"ח אדר השני:", + "יש נוהגין כשאומרים ר\"ח פלוני ביום פ' הבא עלינו לטובה שאם שני ימים ר\"ח אומרים הבאים עלינו לטובה ואין לעשות כן אלא גם אם שני ימים ר\"ח י\"ל הבא עלינו לטובה כי אין הכוונה על ימים שחל בהם ר\"ח רק על כל החודש כולו בכללותו שנופל עליו לשון יחיד ועל החודש הוא אומר שיחדשהו הקב\"ה כו' ולכן גם הבא כו' הוא בלשון היחיד על החודש שהזכיר תחלה:", + "אחר שסיים הש\"ץ ברכת יחדשהו אומר מיד אשרי אם לא בברכת חודש אייר וסיון שאומר א\"ה אחר ברכת החודש וביו\"ט אומרים פיוט יה אלי קודם אשרי רק בי\"ט שמזכירים נשמות שאומרים א\"ה וכן ביום א' של פסח שמברכין בו טל או בשמיני עצרת אפי' כשחל בשבת ולאותן הנוהגין שלא להזכי' נשמות בו ה\"נ אין אומרים שמברכין בו גשם וכן בשמחת תורה אין אומרים פיוט זה וכן בשבת חוה\"מ אין אומרים אותו ומתחילין אשרי אחר סיום מי שבירך לקהל:", + "אין צריך להחזיק הס\"ת בידו בעת אמירת אשרי ואחר שמסיים אשרי נוטל הש\"ץ הס\"ת בימינו ואומר יהללו כו' והצבור עונין הודו על ארץ כו' ואם הוא יום שמוציאין שני ס\"ת או ג' יקח הש\"ץ בידו הס\"ת האחרונה שקראו בה למפטיר שנסתלקו ממנה וכן בר\"ח טבת שחל בחול או בחוה\"מ פסח שמוציאין ב' ספרים אע\"פ שאין שם קריאת מפטיר יקח הס\"ת השניה. ואם טעה ולקח הראשונה או ביום שמוציאין ג' ספרים ולקח הראשונה או השניה לא יחזירנה ליד מי שהי' מחזיק בה וליקח הס\"ת הב' או ג' אלא אומר יהללו עם ס\"ת שבידו:", + "כשיורד מן הבימה יש לו לירד שלא מאותו הצד שעלה בה רק ירד בצד שכנגדו ואם יש ב' או ג' ס\"ת הולכין אחר הש\"ץ ואח\"כ הולך המגביה והגולל ומלוין אותה עד שמגיע הש\"ץ לארון הקודש ומצוה על כל מי שהס\"ת עוברת לפניו ללותה עד לפני הארון וגם מביאין התינוקות לנשק הס\"ת קודם שיכניסו אותה לחבבה בעיניהם ולזרזן במצות. והמגבי' הס\"ת עומד שם עד שמכניסין הס\"ת לארון וחוזר למקומו ובדרך הלוכו מן התיבה אומר הש\"ץ והצבור מזמור לדוד הבו לה' כו' ונוהגין שלא לומר מזמור לדוד כ\"א בשבת או ביו\"ט שחל בשבת אבל ביו\"ט ומכ\"ש בחול כשמסלקין הס\"ת אין אומרים מזמור לדוד רק לדוד מזמור לה' הארץ כו':", + "בחול, אחר שגמר אמירת אמ\"ר אומר עם הס\"ת יהללו כו' ובדרך ירידתו אומרים לדוד מזמור כו' ואם יש צורך לברך איזה חולה מברך אותו הש\"ץ לפני הארון בעוד שהס\"ת בידו והצבור עונין אמן ומכניסין הס\"ת להיכל ואומרים ובנוחה יאמר כו' ואומרים אשרי ובא לציון כו':", + "אם יש צורך לברך חולה בשבת שהוא ר\"ל מסוכן ביומו יש לברך אותו אחר יהללו כשעומד על הבימה קודם שיאמרו מזמור לדוד ומ\"מ בקושי התירו לעשות מש\"ב לחולה או מקשה לילד בשבת ויו\"ט ומ\"מ כבר נהנו לברך כשהוא מסוכן ביומו ונוהגין לומר שבת הוא הוא מלזעוק ורפואה קרובה לבא וברחמיו המרובים ירחם עליו השתא בעגלא ובזמן קרוב ונאמר אמן ואח\"כ מתחילין מזמור לדוד ומכניסין הס\"ת ואומרים ובנוחה יאמר והש\"ץ אומר חצי קדיש לפני התיבה ומתפללין תפלת מוסף:", + "בשבת במנחה אין אומרים קדיש על התורה כמו שנתבאר בסעיף יו\"ד שהקדיש שאומרים לפני התיבה קודם הש\"ע עולה להיות קדיש על קריאת הס\"ת ואם אין שם ס\"ת יאמר אחר אשרי ובא לציון ואני תפלתי ואח\"כ יאמר קדיש ויתחילו להתפלל שמ\"ע ואם יש שם חומש יאמר קדיש ואני תפלתי ואח\"כ יקראו הפרשה בחומש בלא ברכה ואח\"כ יאמר קדיש לפני ש\"ע:", + "אחר פסח וסוכות שמתענים בה\"ב נהגו לעשות מי שבירך בבה\"כ למי שיקבל עליו להתענות בה\"ב ואומר מי שבירך הזה בס\"ת שבידו אחר יהללו ועושין מי שבירך הזה בשבת ראשונה שאחר ר\"ח חשוון ובשבת ראשונה שאחר ר\"ח אייר ואם חל ר\"ח בשבת אין מברכין בשבת זו למקבל תענית בה\"ב רק לשבת אחרת ויש לכל הצבור לענות אמן אף מי שאין רוצה להתענות דאמן זה אין לו דין קבלת תענית כלל שאע\"פ שאם רוצה להתענות האמן במקום קבלה מ\"מ אם אין רוצה אינו חייב להתענות ואני תקנתי נוסח מי שבירך למי שיקבל עליו שלא לשיח שיחה בטילה בבה\"כ ובבה\"מ בעת התפלה ככתוב בסוף קונטרס הלז והש\"ץ יאמר אותו בשלש רגלים דהיינו ביום א' דפסח וביום ב' דשבועות ובשמיני עצרת בין אמירת הקדיש על הס\"ת קודם הגבהה והמברך יתברך:", + "אפילו מי שעומד מלמודו צריך ליטול ידיו לתפלה אבל אם נטל לתפלה אע\"פ שהפסיק אח\"כ בלימוד כגון בשבת שדורשין בו א\"צ ליטול שנית ומ\"מ במקומות שדרכם למכור מצות ומפסיקין בזה זמן מה ומכ\"ש ביו\"ט בעת הזכרת נשמות ובפרט אותן שיש להם אב ואם שיוצאין לחוץ בעת הזכרת נשמות צריכים ליטול ידיהם שנית לתפלת מוסף אם לא מי שיודע בנפשו שלא הסיח דעתו ומ\"מ אם אין מים מזומנים לפניו ואינו יודע אם הסיח דעתו יש לו לנקות ידיו בעפר או בצרור דבר המנקה ויזהר בשבת שלא יעשה גומא או ימלול הצרור ויתחייב משום מלאכת שבת כמבואר בסי' שי\"ב ולכן טוב לחזור אחר מים כדי להתפלל בטהרה. ויצאו דברינו בטהרה. טהור עינים יטהר לבינו לעבדו באמת. ויזכנו לשמור ולעשות ולקיים וטהור ידים. יוסיף אומץ לפקוח עינים. ללמוד חוקי חיים. בבינת הלב ועריכת שפתים. וכל חכם לב בכם כי יפלא מכם דבר עברו ושובו משער לשער בשערי אפרים:
לשלש רגלים. דהיינו ביום ראשון של פסח. וביום שני של שבועות. ובשמיני עצרת אחר אמירת הקדיש על הספר תורה. קודם מ שברך להגבהת הס\"ת. יאמר החזן מי שברך זה: מי שבירך אבותינו אברהם יצחק ויעקב הוא יברך את כל הקהל הקודש הזה עם כל קהלות הקודש ובפרט מי שקיבל עליו לשמור פיו ולשונו שלא לשיח שיחה בטילה בעת התפלה בעבור (שפב\"פ גבאי דבה\"כ או דבה\"מ) נדר בעבורו בשכר זה הקב\"ה ישמרהו מכל צרה וצוקה ומכל נגע ומחלה ויזכה לראות בנים חיים וקיימים ויגדלם לתורה ולחופה ולמעשים טובים ואורך ימים וישלח ברכה והצלחה בכל מעשה ידיו ויתנשא בעושר וכבוד ויתעטר בעטרת חכמים ויזכה לעלות לרגל עם כל ישראל אחיו שלש פעמים לעבוד את ה' אלהינו באמת ובתמים אמן:
סליק ספר שערי אפרים ופתחי שערים." + ] + ] + }, + "schema": { + "heTitle": "שערי אפרים", + "enTitle": "Sha'arei Ephraim", + "key": "Sha'arei Ephraim", + "nodes": [ + { + "heTitle": "", + "enTitle": "" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Sha'arei Ephraim/Hebrew/merged.json b/json/Halakhah/Acharonim/Sha'arei Ephraim/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..5db1de96f5fc5e892485b9a50fbc8ff81fdf3d84 --- /dev/null +++ b/json/Halakhah/Acharonim/Sha'arei Ephraim/Hebrew/merged.json @@ -0,0 +1,492 @@ +{ + "title": "Sha'arei Ephraim", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Sha'arei_Ephraim", + "text": { + "": [ + [ + "דין הקרואים לעלות לתורה ובו ל\"ז סעיפים
אם כשבא הש\"ץ לקרות לכהן לעלות לתורה הכהן עומד באמצע פסוקי דזמרה אחר שאמר ברוך שאמר. אם אין שם כהן אחר יכולים לקרות זה לכהן. והעולה רשאי להפסיק ולברך לפני' ולאחרי'. וגם לקרות בלחש עם הקורא ומ\"מ אין רשאי להפסיק לומר לחזן לעשות מי שבירך. וטוב שלא יפסיק באמצע פסוק או ענין ממש. ואם הוא עומד סמוך לפרק הללויה וכיוצא שיכול לגמור עד הפרק בלי שהות קודם שיעלה יש לו לעשות כן אבל אם צריך שהות כדי לגמור לא ישהה מפני טורח הציבור:", + "אם הכהן עומד בברכת ק\"ש ואצ\"ל באם עוסק בק\"ש עצמה אע\"פ שאין שם כהן אלא הוא אין לקרותו לכתחלה וגם אין להמתין עד שיגמור משום טרחת הציבור אלא קורין ישראל במקומו ובדיעבד אם קראוהו אע\"פ שעוסק בק\"ש עצמה ויש שם כהן אחר המנהג להפסיק ולעלות משום כבוד התורה ומ\"מ אם עומד בברכת ק\"ש יש לו למהר קצת לגמור הברכה וכן באמצע ק\"ש לגמור עד הפרק. ואצ\"ל אם עומד באמצע ענין כגון ושמתם את דברי כו' שיגמור הענין אך יש לו למהר קצת ולא יאריך משום טורח ציבור. ואם קראוהו בשעת אמירת פסוק שמע בשכמ\"לו יגמור כדרכו עד ואהבת ולא יפסיק קודם לכן כלל:", + "כשקראוהו באמצע ברכות ק\"ש או ק\"ש שרשאי לעלות ולברך לפני' ולאחרי' מ\"מ הוא לא יקרא בתורה עם הקורא אף בלחש רק ישתוק לגמרי ויטה אזניו לשמוע מפי הקורא ומכ\"ש שאין רשאי להפסיק לומר לחזן לעשות לו מי שבירך ואחר שגמר ובירך הוא יכול לחזור למקום שהפסיק בק\"ש וברכותיה. ואף אם הי' הפרשה שקראו לפניו ארוכה ועי\"ז שהה כדי לגמור את כולה. מ\"מ א\"צ לחזור לראש שאין זה אונס:", + "בדינים אלו שכתבתי אין הפרש בין קריאת כהן או לוי או ישראל כיון שקראוהו בשמו לתורה יש לו לעלות משום כבוד התורה:", + "אם קראוהו לתורה והוא עומד בתפלה אין להמתין עד שיסיים תפלתו אלא קורין אחר ואפילו אם הוא בקריאת הכהן קורין כהן אחר ורשאין לקרות הכהן האחר בשמו כדרכו. ואם אין כהן אחר קורין לוי או ישראל במקומו ואומר לוי במקום כהן או ישראל במקום כהן קרב. ואף אם קראוהו אין רשאי להפסיק בתפלתו אם לא כשעומד בסיום הש\"ע קודם אלקי נצור או באמצעו יאמר יהיו לרצון ויפסיק ויעלה לתורה. ונהגו שאם קראוהו ורואין שהוא קרוב לסיום תפלתו ממתינים קצת עד שיסיים ואין קורין לאחר:", + "אם עמד בתפלה וקראוהו ופסק מתפלתו ועלה ושהה בקריאת התורה כדי לגמור את כולה חוזר לראש התפלה אם היה יודע שאסור להפסיק אלא שעשה כן משו' כבוד וכיוצא אבל אם היה סובר שמותר להפסיק הרי זה שוגג ואינו חוזר לראש:", + "אם אין שם אלא לוי א' ועומד בתפלה מוטב לקרו' לכהן שעלה להיות במקו' לוי מלקרו' ישראל במקומו אבל אם יש שם לוי אחר יש לקרות הלוי האחר:", + "אלו הן בין הפרקים של ק\"ש וברכותי', בין ברכה ראשונה לשני', בין שניה לשמע. בין שמע לוהיה אם שמוע. בין והיה אם שמוע לויאמר. בין ויאמר לאמת ויציב. ואם צריך להפסיק שם לעלות לתורה יאמר אני ה' אלקיכם אמת ויציב ואז יפסיק כדין באמצע הפרק ואחר שגמר קריאתו יתחיל ונכון וקים וכו':", + "בימי התענית שקורין בהם ויחל אין קורין לעלות לס\"ת שחרית   אלא למי שבדעתו להתענות ולהשלים ומכ\"ש במנחה שאין קורין למי שלא התענה ואם התענית חל ביום ב' או ביום ה' שבלא התענית ג\"כ היו קורים בתורה יכול לעלות אף מי שלא יתענה וישלים אם יש צורך בדבר. אבל בלא צורך מוטב שיעלה מי שיתענה וישלים וזה בקריאת שחרית אבל במנחה שכבר אכל אפי' אם קראוהו לא יעלה ואפי' בב' וה':", + "מי שקראוהו לעלות לתורה בשחרית ביום התענית כסבורים שיתענה והוא יודע בעצמו שאינו יכול להתענות ולא יתענה. אם הוא בב' וה' יעלה ואם לאו יאמר שלא יתענה היום. ולכך אינו עולה ויקראנו אחר ואם מרגיש בעצמו שלא יוכל להתענות ויצטרך לאכול בצנעה ומ\"מ בוש לומר ברבים שלא יתענה שלא יחשדוהו יכול לעלות כי גדול כבוד הבריות אבל במנחה שכבר אכל לא יעלה כמ\"ש:", + "אם אין שם רק כהן אחד והוא אינו מתענה. יצא הכהן מבה\"כ ויקראו ישראל המתענה. ואם יש עוד כהן אחר המתענה אין לו לזה שאין מתענה לצאת ולבטל שמיעת קריאת התורה וברכותי'. ואם חושש שמא יקראוהו לעלות יאמר לחזן שלא יקראוהו:", + "להגביה הס\"ת או לגוללה או הוצאה מארון הקודש אין להקפיד. ורשאים לכבד בהוצאה והגבהה וגלילה אף למי שאין מתענה:", + "כשאין כהן בבה\"כ שקורין לוי או ישראל במקום כהן יש לומר בשעת הקריאה לוי במקום כהן קרב או ישראל במקום כהן קרב כדי שלא יטעו לומר שהוא כהן וכשקורין ללוי או ישראל במקום כהן לא יעלה אחריו לוי כלל רק להיות אחרון או מפטיר כמו שיתבאר:", + "אם לא היה כהן בבה\"כ וקראו לוי או ישראל במקומו ובין כך נכנס כהן לבה\"כ אם כבר התחיל העולה לברך ברכת התורה וכבר אמר בא\"י הרי זה גומר וקורין לפניו ואינו פוסק אבל אם עדיין לא אמר רק ברכו כו' אפי' התחיל ג\"כ ברוך אתה ולא הזכיר השם עדיין הרי זה פוסק ועולה הכהן בלא קריאה בשם ומברך ברכו כו' והלוי שעלה עומד ג\"כ אצל התיבה עד שישלימו קריאת הכהן ואז קורין לוי זה שנית ויברך וקורא וכן אם הוא ישראל עומד שם אצל התיבה וממתין עד שישלימו קריאת הכהן והלוי וקורין שנית לישראל זה ומברך וקורא:", + "אם כשמגיע קריאת לוי אין לוי בבה\"כ אז אחר שמברך הכהן ברכה אחרונה יאמר הש\"ץ במקום לוי ומברך הכהן שנית וקורא במקום לוי אבל לא יקראו לכהן אחר במקום לוי שלא יאמרו שהראשון פגום ואפילו אם מוחזקים באמו שאינה גרושה ומכ\"ש שלא יקרא לישראל במקום לוי וכן בתענית כשאין שם רק לוי שאין מתענה יצא מבה\"כ ויקרא הכהן במקום לוי ועיין לעיל סעיף י\"א:", + "אם היו כהן ולוי בבה\"כ וקרא הכהן וכשהגיע קריאת הלוי סברו שאין שם לוי ואומר הש\"ץ במקום לוי והתחיל הכהן לברך שנית אם כבר אמר בא\"י אין מפסיקין אותו אבל אם עדיין לא הזכיר השם אע\"פ שכבר אמר ברכו וברוך אתה פוסק וקורין ללוי בשמו ועולה:", + "כהן אחר כהן ולוי אחר לוי לא יעלה ונוהגין שלא לעלות כהן ולוי למנין הקרואים אפי' בהפסק ישראל ביניהם רק אחר השלמת כל הקרואים במקום שמוסיפים וקוראים אחרון רשאים לעלות כהן או לוי לאחרון וכן רשאים לעלות למפטיר ובתענית אין הכהן ולוי עולה למפטיר לפי שהוא ממנין הקרואים ואם אין שם ישראל היודע להפטיר מקרין אותו:", + "אם אין מוסיפין בשבת רק קורין שבעה קרואים לבד אין קורין לכהן ולוי שביעי וכן ביו\"ט לא יקראו להם לחמישי ואם טעו וקראו לכהן או לוי להיות שביעי בשבת או ביו\"ט להיות חמישי וכבר עלה אל התיבה אזי יקראו לישראל לשביעי או חמישי והכהן או לוי יעמוד שם ויעלה למפטיר ואם הוא בענין שאי אפשר שיהי' כהן או לוי זה בקריאת מפטיר כיון שכבר עלה שוב לא ירד ויברך ויקרא:", + "אם קרא החזן לכהן או ללוי ואינו שם לא יקרא לאחר בשם משום פגמו של ראשון אלא דאחר יעלה מעצמו אבל אם בנו שם מותר לקרותו תחתיו בשם אבל לקרות לאביו בשם אסור שעדיין יש חשש פגם הראשון שיאמרו שהוא בן גרושה אלא יעלה בעצמו ואם קרא לכהן או לוי לאחרון או למפטיר ואינו שם וקורא לאחר אעפ\"י שהאחר הוא כהן או לוי מותר לקרותו בשם:", + "אם הכהן או הלוי עומד בתפלה וקוראים אחר במקומו יכולים לקרות האחר בשם לפי שהכל רואין שבשביל שא\"י להפסיק בתפלה אינו עולה:", + "אם קראו לישראל ואינו שם יכולין לקרות אחר במקומו בשם שבישראל אין חשש פגם:", + "ש\"ץ שהוא כהן רשאי לקרות לכהן אחר לעלות לתורה וכן אם הסגן הוא כהן או במקום שקונין מצות עליות לתורה והקונה המצות הוא כהן או לוי יכול לצוות לקרות לכהן או לוי אחר ואין בזה משום פגם שהכל יודעים שדרך לכבד אחרים:", + "אם הכהן אבל תוך שבעה ואין כהן אחר טוב שיצא מבה\"כ בשעת קריאת הכהן ואם אינו יודע הדין ואינו יוצא טוב לומר לו שיצא מבה\"כ ואם אעפ\"כ אינו יוצא אם הוא שבת יש לקרותו לכהן שלא יהא נראה כאבילות בפרהסי' וכן אם קראוהו בטעות שלא ידעו שהוא אבל והוא שבת יעלה ואם הוא בחול יודיע להם שהוא אבל ולא יעלה וטוב שיצא מבה\"כ ויקראו ללוי או לישראל במקום כהן עיין שער ח' סעיף ק\"ט וסעיף קי\"א:", + "רשאים לקרות שני כהנים זאח\"ז א' להיות אחרון ואחד להיות מפטיר לפי שהקדיש מפסיק ובשמחת תורה שמוציאין שלשה ס\"ת יכולין להיות שלשה כהנים אחד חתן תורה ואחד חתן בראשית ואחד מפטיר כיון שכ\"א קורא בספר אחר אבל בר\"ח טבת שחל בשבת שיש ג\"כ שלשה ספרים אז בספר הראשון שקורין בו פרשת השבוע אין לקרות לכהן לבסוף אף אם הוסיפו וקראו בו יותר משבעה לפי שעדיין אין משלימים הקריאה בספר הזה והמשלים הוא בספר השני שקורין בו פרשת ר\"ח רק בספר השני שבו משלים האחרון ובספר שלאחריו שקורין בשל חנוכה למפטיר רשאים לקרות לכהן להיות אחרון וגם כהן למפטיר וכן בשבת של פרשת שקלים או של פרשת החודש שחל בר\"ח שיש ג\"כ שלשה ספרים אין לקרות כהן להשלים הקריאה בספר הראשון רק בשני ספרים האחרונים רשאים לקרות כהנים לאחרון ולמפטיר כמ\"ש:", + "אם הכהן או הלוי היו בבה\"כ בעת שהיה זמן קריאתם וטעו וקראו לישראל וכבר קרא אין לקרות שוב אח\"כ לכהן וללוי רק יקראו לישראלים והישראל הראשון שקראו בטעות עולה למנין שבעה אך לאחרון או למפטיר יכולין לקרותם כמו אם לא היה בכאן טעות כלל:", + "אפילו ראש הכנסת לא יקרא בתורה מעצמו בלא קריאת החזן וכן החזן לא יעלה לקרות רק כשהסגן אומר לו לעלות אבל אין קורין לו בשמו יעמוד פב\"פ כמו שקורין לשאר העולים אלא כשהסגן אומר לעלות מברך וקורא בסתם:", + "מי שאביו מומר אין קורין אותו בשם אביו וגם אין קורין אותו בשמו לבד אלא קורין ע\"ש אבי אביו ודוקא כשלא עלה עדיין מימיו בשם אביו אבל אם הוא גדול והורגל באותה העיר לעלות בשם אביו ואח\"כ המיר אביו קורין אותו בשם אביו שלא לביישו ברבים ואם בא למקום שאין מכירין ושואלין אותו יאמר להם שם אבי אביו וכן אם יש לחוש לאיבת המומר יכולין לקרותו על שמו. ואסופי, שבאה אשה אחת קודם שנאסף מן השוק ואמרה שהיא אמו, וכן שתוקי, קורין אותו ע\"ש אבי אמו ואם אין שמו ידוע קורין אותו בן אברהם כמו שקורין לגר:", + "הסומא נוהגין לקרותו לעלות לתורה ומכ\"ש אם היה כהן או לוי ואין שם אחר ומ\"מ נראה שעכ\"פ אין לקרותו למפטיר של חובת היום ומכ\"ש לפרשת פרה ופרשת זכור ועיין סימן תרפ\"ה:", + "מי שהוא בן י\"ג שנים ויום אחד אפי' אם אין ידוע אם הביא ב' שערות עול' למנין שבעה אבל אם אינו בן י\"ג נוהגין שלא לקרותו אפי' להוספה שמוסיף על מנין שבעה קרואים ואפי' אם הקטן הוא כהן ואין שם כהן אחר אין קורין הקטן אלא קורין לוי או ישראל במקום כהן וכן אם הקטן הוא לוי ואין שם לוי אחר לא יקראו אותו ללוי רק יקרא הכהן שנית במקום לוי רק למפטיר נוהגין לקרות קטן ויתבאר דינו לקמן ומ\"מ אין לעשות כן רק כשאירע מקרה שלא היה כהן או לוי גדול בבה\"כ רק הקטן אבל בעיר קטנה ואין בכל הציבור כהן או לוי אחר רק הקטן יש לסמוך להקל לקרותו כשהוא סמוך קצת לשני גדולות. אבל לא קטן ממש שאין שבח לציבור שיהא קטן מברך והם עונין אחריו וגם שעל הרוב אין בגדיו נקיי' וטוב שיצוו לו לילך חוץ לבה\"כ בשעת קריאת כהן או לוי. ובשמחת תורה נהגו לקרות כל הקטנים ויתבאר במקומו:", + "אין מניחין לעלות שני אחים זה אחר זה וכן הבן אחר האב בשביל עין הרע ואפילו הוא אומר שאינו מקפיד על עין הרע אין לקרותו ואם קרא אחד מהאחים או האב וקרא אחריו אחר ואותו האחר אינו בבה\"כ וצריך לקרות אחר רשאי לקרות לאחיו או בנו של זה שקרא עכשיו ואינו חושש משום עין הרע כיון שהפסיק בקריאת אחר ודוקא אם אירע כן שלא במתכוין אבל אין לעשות כן במתכוין לקרות לאחר שיודע בו שאינו בבה\"כ שיהיה הפסק בכדי שיוכל לקרות במקומו אחיו או בנו של זה שיש בזה ביזוי לתורה וטורח ציבור:", + "אפי' אחים מן האם לא יקרא בזאח\"ז וגם אב עם בן בנו אין לקרות בזאח\"ז אם אין כ\"כ צורך בדבר אבל שאר קרובים אפילו הם פסולים לעדות זה עם זה יכול לקרותם בזאח\"ז:", + "אחים או אב ובן אם רוצה לקרות האחד שביעי או אחרון והשני למפטיר רשאי רק לא יקראו השני בשמו משום עין הרע אלא יעלה מעצמו או יאמר יעמוד מפטיר בסתם ובמקומות אלו שהמגהג לקרות לכל מפטיר בשמו בקול רם יש להחמיר גם בזה כשאין צורך גדול בדבר ובאחים מן האם או אב עם בן בנו יש להקל בזה לקרות השני בשמו למפטיר וכן אם המפטיר עדיין אינו בר מצוה יש להקל בזה. וכן בי\"ט או שבת שמוציאין שני ספרים והמפטיר קורא בספר אחר וגם יש הפסק קדיש יש להקל בזה ובחה\"מ פסח או בשבת שיש בו ג' ס\"ת והקורא בספר השני אינו למפטיר רק להשלים הקריא' וגם אין הפסק קדיש יש להחמיר קצת שלא לקרות שני אחים בזה אח\"ז אם לא שיש צורך בדבר וכן בש\"ת מקילין בזה:", + "בשני אחים או אב ובן שאמרנו שאין לקרות אם קראוהו לא יעלה ואם עלה לא ירד ובאחים מן האם או האב עם בן בנו יש להקל שאם קראוהו יעלה:", + "מי שהוא עור או פסח אין לקרא לו לפרשה עורת או שבור או מי שיש לו נתק לפרשת נתקים וכל כיוצא בזה. וכן החשוד על עריות בפי העולם ואינו ברור, אין לקרותו לפרשה עריות. אבל אם ידוע שבא על הערוה ועדיין לא חזר בתשובה אם אין לחוש לתקלה או קטטה יכולין לקרותו שאם יתבייש אפשר שיעשה תשובה עי\"ז ומי שהוא חשוד לעבירו' מותר לקרותו אם לא שהוא מפורסם לבעל עבירה שעושה בפרהסיא ולא ידע עול בושת או מי שמלגלג על דברי חכמים ורגיל לדבר דברי אפקורסות כיון שהוא ממכחישי התורה בפרהסיא אין זה מברך אלא מנאץ:", + "כל מי שיודע בטיב גיטין מבין יודע שלפעמים נצמח מבוכה גדולה בקריאת הש\"ץ לתורה לפי שבגט צריך לכתוב שם המובהק של המגרש ועושין עיקר משם הקודש שעולה בו לתורה וחותם בו ומחמת זה נופלים ספיקות הרבה כשקריא' הוא בשינוי ממה שרגיל לחתום או משם המקובל שרגילין בו משפחתו ועי\"ז צריך לבא לידי ב' גיטין מלבד טורח רב ממשא ומתן בין בעלי הוראה ויארע לפעמים שיבא ג\"כ לידי עיגון או קרוב לעיגון כידוע לרגיל בספרי שו\"ת המדברים בזה ולכן ראוי לחזן לדייק בשם לכל קוראין אשר יקראוהו באמת כאשר הוא שמו ושם אביו האמיתי ולא יסמוך על דמיונו לבד רק לחקור ולידע כי כן שמו המובהק שרגיל לחתום ורגילין בני משפחתו בשם זה לשם מובהק. ויש מהחזנים הנקדנין החפצים להראות דקדוקי עניות שלהן ולכן קורין לכל אלי' אליהו ולאברם אברהם ולפעמים ששמו המובהק הוא אלי' בלא וא\"ו וכן אברם וכל כיוצא בזה ולכן ראיתי לרשום קצת שמות שיש להתבונן בהם בכדי שאם יבא לידי גט הוא או בנו או בתו לא יפול ספק מחמת העלי' לס\"ת ואדרבה יתברר מזה היטב. ומ\"מ אם זה העולה אינו מתושבי העיר רק עובר אורח א\"צ לדקדק כ\"כ בזה:", + "אלו הן קצת שמות שיש להתבונן בהם כגון אברם או אלי' יש שעיקר שמו כן להיות חסר. וכן גדליה חזקיה חנניה טוביה ישעיה ירמיה וכיוצא יש מלאי' ויש חסרים. גדיל יש ששמו המובהק גד ויש ששמו גדלי'. גרשון יש ששמו גרשם. בער יש ששמו הקודש דוב ויש ששמו הקודש ישכר וכן המנהג במדינתינו. ישכר בשין אחת וכן חותמי' על הרוב ואם יודע שזה רגיל לחתום יששכר יש לקרותו כן גם לס\"ת ובאשכנז רגילין שהנקרא בשם בער ושם הקודש יששכר חותם בשני שינין ועולה לתורה בשם יששכר בשני שינין. ומי שקורין אותו בפי כל ישכר יש לו לחתום ג\"כ רק ישכר ולעלות לתורה ג\"כ בשם זה אם לא שמקובל בידו שבני משפחתו שמם יששכר ועולים כן לתורה וחותמי' כן א\"כ מה שנקרא בפי כל העולם בחד שי\"ן אינו רק קיצור השם. חנה יש ששמו כך ויש שהוא כינוי לחנן. חנן לפעמים הוא שם בפ\"ע ולפעמים כינוי לאלחנן או יוחנן. מי שנקרא ליזר מן הסתם שם הקודש אליעזר. לאזר מן הסתם שם הקודש שלו אלעזר. נחום יש ששמו כך ויש שהוא כינוי למנחם. נתן יש ששמו המובהק יהונתן. עוזר יש שהוא כינוי לעזרא או לעזרי'. מיכל יש שהוא כינוי ליחיאל או למיכאל. וכן יש כמה כינוים שיש להם שמות קודש הרבה כגון הירש זעליק זלמן ליב פייבש ודומיהן. וש\"ץ המדייק בשמא באמת יש לו לעמוד על עיקר שם הרגיל לבני משפחתו וא\"א לפרט כולם כי רבי' המה וכתבתי אלו לדוגמ' להיות דבר הלמד מענינו ודעת לנבון נקל:", + "מי שבא בזמן הזה בחוץ לארץ ואמר כהן אני נאמן לקרות בתורה ראשון ולישא את כפיו, ואם הוא חלל שנולד מגרושה או חלוצה אינו קורא ראשון ואינו נושא את כפיו ואם כהן נשא גרושה או חלוצה לא יקרא ראשון ולכל שאר מעלות כהונה הוא פסול עד שידור הנאה ע\"ד רבים מהנשים שהוא אסור בהם וכן אם מטמא למתים פסול מכל מעלות כהונה עד שישב ויקבל עליו שלא יטמא עוד למת וא\"צ לידור רק די בקבלה לבד ומי שיש לו בת שהמירה או זינתה אין נוהגין בו קדושה לקרות בתורה ראשון ומי שבא ואמר לוי אני נאמן לקרותו לוי במקומות אלו שאין נוהגין במעשר וכל הפסולין שחשבנו למעלה בכהן אין נוהגין בלוי:" + ], + [ + "דיני חיובים לקרות' ומי נדחה מפני מי, ובו ט\"ו סעיפים:
אלו החיובים שהסגן מחיוב לצוות לקרותם קודם לאחרים, חתן ביום חופתו. חתן בשבת שקודם החתונה שמזמרים אותו. נער שנעשה בר מצוה באותו שבת. בעל אשה יולדת בשבת שהולכת לבה\"כ. חתן בשבת שאחר החתונה. יאר צייט שהוא יום שמת בו אביו או אמו. אבי ילד זכר בשבת שלפני המילה ויש מקומות שנוהגין שגם המוהל והסנדק הם חיובים ופה אין נוהגין כן רק מכבדין בהגבהת הס\"ת:", + "חתן ביום חתונתו היינו בחול כשיעשה החופה ביום זה הוא קודם לכל החיובים אפילו לנער שנעשה בר מצוה ביום זה ומכ\"ש שקודם ליא\"צ. נער שנעשה בר מצוה בשבת הוא קודם לכל החיובים כיון שהוא יום חינוכו מלבד חתן שמזמרין אותו שהוא שוה לו ויטילו גורל ואם אין הנער שנעשה בר מצוה מתושבי העיר אינו דוחה שום חיוב שלא מתושבי העיר:", + "חתן בשבת שקודם החתונה שמזמרין אותו, הוא חיוב אפילו אם לא תהי' החתונה באותו שבוע כגון שהולך לעשות חופתו בעיר אחר רחוק מכאן, הוא חיוב וקודם לבעל אשה יולדת וא\"צ לומד לחיובים שאחריו, ואם הי' סבור שתהי' החתונה באותה שבוע והי' חיוב ואח\"כ נדחתה החתונה, במדינתינו אין נוהגין לזמרו עוד הפעם, ולכן שוב אינו חיוב בשבת שתקבע החתונה בשבוע שאחריו וכן אלמן שאין מזמרין אותו אינו חיוב בשבת שלפני החתונה לדחות חיובים אחרים אבל אם אין חיובים יש לקרותו קודם לאחרים ואבי החתן בשבת שמזמרין אותו ג\"כ נוהגין לקרותו ומ\"מ אינו דוחה שום חיוב ואף אלמן בשבת שקודם חתונתו קודם לו:", + "איש של יולדת בת או בן הוא חיוב בשבת שאשתו הולכת לבה\"כ ואעפ\"י שיולדת בן כבר עלה בשבת שקודם המילה מ\"מ הוא קודם לחתן בשבת שאחר החתונה ויא\"צ ומכ\"ש שקודם לאבי הילד הזכר בשבת שקודם המילה ואם יש חיוב מהולכת לבה\"כ מחמת לידת בן ואחד חיובו מחמת לידת בת יטילו גורל ואם היא חולה ואינה הולכת לבה\"כ אזי אחר שעברו מ' יום לזכר ופ' ימים לנקבה שהוא זמן הבאת קרבן שלה אז הוא חיוב אף שאינה הולכת לבה\"כ ואם מתה היולדת שוב אינו חיוב:", + "אשה שהפילה אעפ\"כ בעלה חיוב בשבת ראשון שהולכת לבה\"כ או אחר מ' יום כו' ודוחה שאר חיובים כמו אם ילדה וולד קיימא אא\"כ הפילה צורה שאין אנו בקיאים בה שאז אינו דוחה חיוב אחר דשמא אינו ולד ומ\"מ יש לקרותו קודם לאחרים:", + "מי שהיה חתונתו מיום ד' ואילך הוא חיוב בשבת שאחריו ודוחה יא\"צ ואבי הבן לפני המילה ודוקא שהוא בחור או שנשא בתולה ואם לאו אינו חיוב ומ\"מ יש לקרותו כשאין חיוב אחר וכן אם היתה החתונה בשבוע זה קודם יום ד' אע\"פ שאין דוחה חיוב אחר יש לקרותו קודם לאחרים. ומי שנשא בתולה קודם לנושא אלמנה ואלמנה לחלוצה וגרושה:", + "יאר צייט הוא חיוב ונדחה מפני שאר חיובים חוץ מחיוב אבי הילד קודם המילה או אפילו אם המילה באותו שבת נדחה מפני יא\"צ לפי שסופו לעלות בשבת שתלך לבה\"כ ואם היא\"צ אינה ביום השבת רק בשבוע שאחריו אינו חיוב לדחות אבי הילד ומ\"מ נוהגין לקרותו כשאין חיוב אחר:", + "אבי הילד זכר חיוב בשבת שלפני המילה ואם התינוק חלש ולא ימולו אותו בשבוע זה אינו חיוב עד השבת שקודם שבוע של המילה ואם יש שם אחר שהוא חיוב מחמת שחל המילה בזמנה בשבוע זו הוא קודם לזה של המילה שלא בזמנה ואם היה סבורים למול בשבוע זו ועלה בשבת שלפניו בתורת חיוב ואח\"כ נדחה המילה שוב אינו חיוב בשבת אחר שיהי' קודם המילה:", + "אם המילה חלה בשבת הוא חיוב אף אם אינו מבני הכנסת הזאת או אינו תושב פה כלל מ\"מ הוא חיוב ויש לקרותו קודם לאחרים אעפ\"י שהם תושבים ואם התושב הוא חיוב קצת ויש איזה צורך לקרותו כגן יא\"צ בשבוע שאחריו וכיוצא, הוא קודם. ואם אחד מילתו בשבת ואחד אחר השבת ושניהם תושבים או אורחין מי שחל מילתו היום הוא קודם:", + "מי שנעשה בר מצוה בשבוע זו או בשבת שלאחריו אעפ\"י שאין דוחה חיובים מ\"מ הוא קודם לאחרים שעכ\"פ מתחנך היום ראשון בעלי' לס\"ת ואביו מברך ברוך שפטרני, ואם בשבת היו חיובים אחרים שנדחה מפניהם יש לקרותו בימי החול שאחריו ויברך האב אז, ושוב אין חיוב בשבת שאחריו, ואבי הנער אינו חיוב כלל אעפ\"י שנעשה בנו ב\"מ בשבת:", + "מי שהיה חולה ונתרפא וכיוצא בו שצריך לברך ברכת הגומל יש לקרותו קודם לאחרים כיון שנהגו לברך בשעת קריאת התורה ומ\"מ אינו דוחה שום חיוב כיון שמן הדין יכול לברך בעשרה אף בלא עליה לס\"ת יש לו לעשות כן ולא יודחה החיוב מפניו:", + "בקצת מקומות נוהגין שהמוהל והסנדק הם חיובים והסנדק דוחה לאבי הבן ואבי הבן להמוהל ואם המוהל מילד של אחר, מפילין גורל, ולפי שבמקומינו אין הסנדק והמוהל חיובים, קצרתי בזה:", + "נוהגין לקרות למי שעתיד לצאת לדרך אחר השבת או בא מן הדרך וכן נוהגין לחלוק כבוד לאורח נכבד לקרותו והוא טוב ויפה אך אין אלו דוחין שום חיוב מהחיובים הנזכרים:", + "אם יש שני חיובים שוים יש לילך אחר ידיעתם בתורה ואם שניהם ת\"ח ת\"ח בעל הוראה קודם לת\"ח מפולפל ואינו בעל הוראה ועוד יש מדרגות וקצרתי כי אחרי שיוצא מגדר חיוב הוא נמסר לסגן והוא עושה לפי ראות עיניו וחולק כבוד למכובדים ובמקומות שמוכרין המצות ונופל המעות לצדקה כל הקונה אותם יש לו רשות לקרוא למי שירצה ובלבד שגם הוא יקרא החיובים שזה לא מכרו לו, גם יקרא כ\"א לפי כבודו שלא יבא לידי מחלוקת. ואם אחד קנה עליה אחת ונזכר הסגן שיש חיוב שצריך לקרותו יכול לחזור בו שמכירה בטעות הוא, ואם אחד קנה איזה עליה וקדמו אחד אם תפס גובה ממנו יו\"ד זהובים ויש בזה מחלוקת וקצרתי שאין מצוי בינינו:", + "נוהגין לקרות התוקע לעלות לתורה בר\"ה ויש מקומות שש\"ץ המתפלל מוסף בר\"ה ויוה\"כ הוא ג\"כ חיוב לעלות לתורה באותו יום שהוא מתפלל ודוקא אם הוא תוקע ומתפלל בחנם אבל אם הוא בא בשכרו אינו חיוב כלל ויש מקומות שבר\"ה ויוה\"כ אין משגיחין בחיובים כ\"א על המתנדבים בעין יפה. ונוהגין שמי שמוחזק מכבר מידי עלותו שנה בשנה אין מוציאין מידו וכתבתי מזה בקונטר' מטה אפרים במנהגי ר\"ה ויוה\"כ והכל כמנהג המדינה:" + ], + [ + "דין הנהגת הקורא בתורה. ובו י\"ט סעיפים
יש מקומות שנהגו שהעולה לתורה הוא עצמו קורא בקול רם ובמדינתינו נוהגין שהציבור בוחרין איש מיוחד לזה או הש\"ץ הקבוע לתפלה או איש אחר הבקי לקרות והוא קודא לפני כל הקרואים ויש להם לבחור אדם הגון ובעל תורה ומע\"ט ויש לו קול נעימה ובקי לקרות המלות בנקודתם והנגינות והטעמים כראוי וגם יהיה לו קצת ידיעה בחכמת הדקדוק למען דעת שלא ירפה החזק ויחזק הרפה ויניח הנד וינוד הנח ולא ישתנה שום אות מתנועתו ונקודתו הנתונה מסיני ולא ישתנה משמעות שום תיבה ע\"י שיבוש קריאתו וכל מה שהזהירו חז\"ל בק\"ש יש לו ליזהר להקורא בתורה ויש קצת קורים נקדנין שמדקדקים בקריאתם הרבה יותר מהצורך ומרחיבין פה ומאריכין לשון עד אשר יצא מאפם והיה לזרה בעיני ההמון עד שנדמה להם כהברה אחרת לגמרי ואלו אין רוח חכמים נוחה מהם וכל המשנה ממה שהציבור רגילין בדבור או במעשה ידו על התחתונה:", + "מה טוב אם ימצא כזה שיהי' לו ג\"כ הדרת פנים ושאר מעלות שמנו חכמים בש\"צ הקבוע לתפלה לפי שזה כבוד לתורה ושבח לציבור גם צריך שיהי' אהוב לציבור והוא אוהבם ואם אירע שהקורא יש לו שנאה עם אחד מהציבור מוטל על הסגן שלא יצוה לקרות לזה לפרשת התוכחה מפני שיש סכנה בדבר ואם זה יודע שהקורא שונאו ומתירא שמא יקראוהו יצא בין גברא לגברא מבה\"כ עד שיקראו אחר ויכנס אח\"כ ואם לא יצא וקראוהו יעלה כיון שהוא מתכוין משום ככוד התורה שומר מצוה לא ידע דבר רע ואסור להקורא לחשוב בשעת קריאתו ענין קללה לנוכח שום אדם ואף כשקורא הברכות לא יחשוב לברך חבירו שהוא אוהבו ומכ\"ש בתוכחות וקללות שאין לו לעשות כן וגם אין לו לחשוב בשעת קריאה שהוא נותן קולו בנעימה כדי שתערב קריאתו לפלוני שהוא נדיב ואיש מתן וכמ\"ש בחו\"ה שאמרו למלך אחד איך ערבה לך קריאת פלוני והשיב איך תערב עלי והוא אינו קורא אלא כדי שתערב לי אבל יוכל להנעים קולו כדי שתערב לציבור שעי\"ז יכוונו לבם ויטו אוזן לקול קריאתו ומצא חן ושכל טוב בעיני אלקים ואדם:", + "הקורא יש לו לתת לב להבין הסדר שיקרא עפ\"י פירוש רש\"י או עכ\"פ לפי פשוטי הדברים ויקרא בקול רם ולא בחטיפה ולא במתינות הרבה משום טורח ציבור כ\"א בדרך הממוצע ולא ישמיע קולות גדולות שמבלבל בזה דעת השומעים רק יקרא בשפה ברורה בנעימה קדושה להמשיך לב הציבור שיהיו מטים אוזן לשמוע ויקרא הכל מתוך הכתב וכשיגיע קרוב לסוף העמוד לא יניח הסגן לקרב העמודים כי לפעמים מחמת זה קורא תיבה א' או ב' שבסוף העמוד בע\"פ מחמת הרגל לשון ואינו נכון ויזהר הקורא שלא יפסיק בשיחה אפילו בין גברא לגברא ומכ\"ש שלא לצאת חוץ:", + "יש מי שכתב שיש להתנועע קצת בעת הקריאה כי התורה ניתנה ברתת ובאימה ומ\"מ לא יטיל אימה יתירה על הציבור כי על כן ירים ראש וינוע ויעמוד מרחוק ומזדקר בבת ראש לאחוריו ויצא שכרו בהפסדו כי עי\"ז דעתו מתבלבלת ואינו יודע מה הוא שח וגם קורא כמה תיבות שלא מתוך הכתב מחמת הרגלו ולפעמים מביא את הציבור לידי גיחוך ובלבול הדעת כשבא לידי טעות והחכם עיניו בראשו בעת עמדו לקרות מודד לו כמדתו שלא ירחיק מן הכתב כמלא עיניו ושוב אינו מעביר על מדתו זאת בכל עת הקריאה עד תומו ואף אם מתנועע קצת תנועה קלה ובפרט בעת הזכרת השם מ\"מ לא רמו עיניו מן התיבה שהוא עומד בה עתה ודעתו מיושבת עליו וגם צריך ליזהר שלא יקרא בהברה חזקה וקשה הרבה שעי\"ז נצוצות של רוק נתזין מתוך פיו ונופלים על הספר ומלחלחין האותיות ואם מקנח אותם בעת שהוא לח מתקלקל נוי הספר כי זה האות מראיתו כיהה ובין השיטין מקומו משחיר ולפעמים נמחק אות שאין ניכר צורתו ובא לידי פסול ומכ\"ש אם נתזה צנורה מפיו על האותיות משמות הקדושים שאין נמחקים שאסור לקנח במטפחת וכיוצא משום לא תעשון כן כו' וצריך להמתין שיתיבש היטב שלא יבא לידי מחיקה ויש אנשים שטבעם מידי דברם מתיזין רוק ובעת הקריאה ישימו כף לפיהם עם מטפחת קטן או כנף טליתו להיות שפה לפיו סביב ואף שאין זה מדה נכונה דהשתא לפני מלך ב\"ו אין עושין כן מ\"מ לא נמנעו מלעשות כן מחמת חששות הנזכרים ומ\"מ מי שאפשר לו ליזהר מהתזת רוק בלא מטפחת אין לו לעשות כן משום זהירות יתירה ואותן המחזיקים מטפחת יראו שיהיה קטן שלא יהי' ניכר כ\"כ וגם לא יחזיקו על פיהם ממש כי אם סמוך לו כדי שלא יהא הקול צרור ולא נכון לדבר כן כ\"א בשפה ברורה מצלצל באזני השומעים ויערב לנפשם:", + "הקורא שממנין הציבור ומבטיחים לו שכר קצוב צריך להתנות עמו כך וכך לשבוע או לחודש או לשנה שהשכר הוא בין על מה שהי' קורא בין בחול בין בשבת ואז הוא שכר שבת בהבלעה אבל אם אין לוקחין רק לקרות בשבת לבד ומבטיחין לו שכר ע\"ז אינו נכון:", + "לכתחלה אין לקרות ע\"י קורא אחר קורא אפילו אם הקריאה בב' וג' ספרים לא יחלקו לקוראים רק אותו שהתחיל לקרות יגמור לקרוא כל הקרואים שבאותו היום ומ\"מ אם הקורא הקבוע לא היה בבה\"כ והתחיל אחד מבני הכנסת לקרו' אעפ\"י שאינו בקי וקראו לפניו מתוך החומש ובאמצע הקריאה בא הקורא יגמור זה הקורא ראשון את הפרשה לפני העולה ההוא ושוב כשיקראו אחר יתחיל לקרות הקורא כדרכו:", + "אם אין שם גדול שיודע לקרות רק קטן מוטב שלא להניח הקטן לקרות אלא יקרא אחד מבני הכנסת ויקרא הקטן או אחר לפניו מתוך החומש ואם הגיע לכלל שנים וידוע שהוא בן י\"ג שנים ויום אחד אעפ\"י שאין ידוע אם הביא שני שערות סומכין על החזקה שהביא סימנים ורשאי לקרות מן הדין ומ\"מ משום כבוד תורה וכבוד ציבור יש למנות לכתחלה מי שהוא לבוש שנים ובעל מדות כאשר בארנו:", + "בין במקום שנוהגין שהעולה בעצמו קורא בקול רם ובין במקום שהש\"ץ קורא אינו רשאי לקרות אם לא סידר תחלה שלש' או ארבעה פעמים בינו לבין עצמו ואם אין שם מי שיסדר לעצמו מקילין שיקרא אחד שיודע לנגן הטעמים אעפ\"י שלא סידר וקוראין לפניו בלחש מתוך החומש או הסידור שלא לבטל הקריאה בציבור ומזה תוכחת מגולה להקורא הקבוע שאין לו להתרשל מלבא בעיתים המזומנים לקריאה שע\"י התרשלותו גורם בלבול הדעת בקהל רב אחרי שאין מי יקרא בצדק מעמידין קורא דגר או ילד ולא במשפט וכמה מלות מזרקין כלפי מעלה אשר לא כדת ואין יכולין לומר שורה שלא בשיבוש ולבלתי היות שם ערוב תערובות טעמים ותערובות גופם של אותיות אחת למעלה ושבע למטה וקולרו תלוי בצווארו וגם אחרי כי שכיר הוא בא בשכר הרי הוא גוזל את הרבים ויש לו ללמוד ממלאכת הדיוט היחיד כמה הקפידו חז\"ל על הפועל הבא בשכרו דהקילו עליו קצת בענין ק\"ש ותפלה כדי להיות מהיר במלאכתו וק\"ו להקודש כי מלאכת שמים הוא אף אומנתו בקהל קדושים מצוה דרבים שיש לו ליזהר לעמוד על משמרתו משמרת הקודש והמהדרים נוהגין להיות זריזין מקדימים ומזרזין עצמם להיות הוא בעל הקורא ראשון לקבלת התורה על הבימה להכין אותה ולקבוע מקום קריאת זאת תורת העולה וכך הדור לו ואם אינו עושה כן להיות מצוי בעת הצורך לקריאה והוא מתרשל מלבא ורגיל בכך רשאים הציבור לסלקו אף בלי התראה:", + "הבימה שקובעין בה התיבה שקורין עליה בס\"ת עושי' אותה באמצע בה\"כ בכדי שיעמוד עליה הקורא בתורה וישמעו כולם ואין עושים יותר מששה מדרגות לבימה ולכתחלה יש לקבוע מקום לתיבה נגד כותל מזרח שקובע שם הארון הקודש ומ\"מ אין להקפיד אם אינו מכוון נגדו ממש ואם אירע יום המעונן או במנחה של שבת שלפעמים כשהיום פנה לערב שאין רואים היטב על הבימה רשאים דרך עראי לקרות על השולחן העומד סמוך לחלון שבצד דרום או צפון אבל לא לצד מערב ובשעת הדחק יש להתיר אף לצד מערב כיון שהוא דרך עראי ומ\"מ לא יהי' מקום הקריאה מכוון נגד ארון הקודש ואם מתפללים בבית בעשרה והחלונות בצד מערב וצריך לקרות בקביעות לצד מערב כי הקורא לאורה הוא צריך יכולים לקבוע הקריאה לצד מערב אך לא יקבעו את ארון הקודש נגד מקום הקריאה ממש:", + "אם הקורא עצמו רוצה לעלות לתורה יעמוד אצלו מצד שמאלו הש\"ץ הקורא בשם העולים לתורה שהוא שם ג\"כ אצל הס\"ת ואם הוא עצמו הוא הש\"ץ יעמוד שם איש אחר שכשם שניתנה התורה ע\"י סרסור והוא משה רבינו ע\"ה שהיה כמו סרסור בין השי\"ת וישראל כך אנו צריכים לנהוג בה ע\"י סרסור והסגן עומד כביכול במקום הקב\"ה שהוא המצוה לקרות למי שישר בעיניו והקורא הוא הסרסור במקום משה והעולה הוא המקבלה במקום ישראל ובשליחות' ומזה יש ללמוד שיש לבחור סגן איש נכבד ובעל מע\"ט ודעת הבריות נוחה ממנו שלא יחשדוהו שבשביל הנאת עצמו או איזה סיבה יתמוך כבוד לאשר לא נכון לו או בהיפך וכן ראוי לציבור שלא יהרהרו אחרי הסגן וידונו אותו בכל ענין לכף זכות כי דרכיו דרכי נועם וכל נתיבתו שלום והדבר אשר יקשה בעיניהם יתלו כי משגה הוא וטעה בשיקול הדעת ויתקיים בו ובהם שלום רב לאוהבי תורתך כו'. ואם יארע שקראו לאחד שלא לפי כבודו והוא חושד בסגן שעשה במתכוין לבעבור הרעימו וכיוצא בו, אם נגע יראת ה' בלבבו יש לו להתאפק בעת ההוא ולא יאמר לו דבר בעתו וישא ק\"ו בנפשו אם קרוץ מחומר כמוני אשר ביקר בל ילין נפשו מתרפקת ותפעם רוחו בננוע בקצה כבודו כחוט השערה עאכ\"ו מעלות למקום המקודש הזה משכן למלך הכבוד ומעלת התורה הקדושה שהמיקל ראשו ואינו חושש לכבודם לא ינקה רע ח\"ו ואם אחד בגובה אפו בל ידרוש ק\"ו ויעשה פלילות עם הסגן חיוב על הסגן להיות מן הנעלבים ומקומו לא יניח ואם הסגן מתפעל לפי שזה הקניטו בדברים ומניח הס\"ת והולך לו ראוי לענשו כי אם אדם חטא ס\"ת למה בייש וכל ערום יעשה בדעת ויחוס לכבוד המקום ולכבוד התורה ובזה יגדל כבודו כמו שאמר הכתוב כבוד איש שבת מריב:", + "הקורא בתורה צריך לעמוד בעת הקריאה ואפילו לסמוך עצמו לכותל או לעמוד והוא השלחן שהס\"ת מונח עליו אסור וכן העולה לתורה והסגן צריכים לעמוד ויזהירו אפילו מלהשען קצת ומי שהוא בעל בשר או חולה או זקן הרבה שקשה לו עמידה בלי סמיכה רשאי לסמוך קצת אך יזהר שלא לסמוך כ\"כ עד שאם ינטל אותו דבר יפול ואם אי אפשר לו לסמוך כ\"א בענין זה והוא צריך סעד לתומכו מותר גם בזה אך ישען על הדפין של השלחן ולא על המפה שהוא תשמיש קדושה ובדיעבד אם קרא בישיבה יצא וא\"צ לחזור ולקרות ועל הרוב עבודת הסגן הוא שהוא אוחז ביד העשוי מכסף להורות לפני הקורא באיזה שורה ותיבה שהוא עומד עתה ולפעמים א\"א לו כ\"א כששוחה עצמו וסומך על השלחן מותר אבל בלא צורך אין לו להשען:", + "פעמים שהס\"ת ארוכה וגדולה הרבה והקורא שצריך לקרות מתוך הכתב וכן העולה שצריך לקרות בס\"ת מה שמקרא לפניו ולקרות אחריו בלחש וא\"א להם לראות בראש הדף אם לא כששוחין עצמם סמוך לס\"ת ועי\"ז בא לידי סמיכה על השלחן יש להתיר שהרי נראה לכל שאין סמיכה זו דרך גאות שזהו כשעומד זקוף וסמוך אבל כשעומד מוטה וכפוף עמידה באימה הוא זו ויכול לעמוד סמוך ואינו נראה כמהדר לפני מלך שסמיכה כזו לא אפשר ולא מכוון לסמוך ומ\"מ לא יסמוך על המפה וגם יזהר שאחר שיקרא השורות העליונות מראש עמוד ויגיע בחצי עמוד או קרוב לו שאפשר לו לראות היטב בלי סמיכה יזקוף משחייתו כדי שלא יצטרך להיות סמוך כלל:", + "כל תיבה שהוא קרי וכתיב הלכה למשה מסיני איך יהי' הכתיב ולא כמו שהוא נכתב הוא נקרא כ\"א כפי המסורת ולכן כן צריך הקורא לקרות ואע\"פ שמלה זו שהוא קורא קריאה בעל פה הוא שהרי כתיב בתורה בענין אחר ואעפ\"כ צריך הוא שיראה בספר התיבה הכתובה שמה והוא יאמר אותו כפי המסורת ומעשה באחד שקרא כפי הכתיב והתרו בו שיקרא כפי המסורת ונדוהו הרבני גדולי הדור והורידוהו מן התיבה:", + "הקורא יש לו ליזהר לקרות הכל כפי הנקודות והטעמים המסורים בידינו מקדמונינו ז\"ל ואין לו להשען על בינתו במקום שיראה לו בענין אחר כי הרבה דקדקו הקדמונים להעמיד הכל על מכונו ומתוקן ומקובל בידם הל\"מ ומחמת כללי המדקדקים לא ישתנה הקבלה וגם יש לו לתלות כי לא נכון עמו מחמת קוצר דעתו וגם אין בידינו כללי חכמה זו במסורת מחכמי הש\"ס שקבלו איש מפי איש הל\"מ רק מה שאבותינו הקדמונים יגעו ומצאו בחכמה זו חרשו וזרעו וטחנו ורקדו עד שהוציאו סולת נקיה ועליהם יש לסמוך במקום שאינו סותר הקבלה והמסורת דזכינו שקרוב לימינו נדפסו חומשי תורה עפ\"י המדקדק מהר\"א מפרעמסלא ושמעתי כי הם מנוקים בצדק ויש לקורא להרגיל עצמו בהם וגם להיות שגור בפיו משפט המתגין לעיל ומלרע ובמשפט הנקודות לא יטה ימין ושמאל:", + "אמרו חז\"ל חמשה מקראות אין להם הכרע שאת (בראשית ד') ארור (שם מט) מחר (שמות יז) משוקדים (שם כה) וקם (דברים לא) ובזה אע\"פ שאין לו לשנות הטעמים הכתובים ויש שכתוב אתנחתא מ\"מ יש לו לקורא שלא לעשות הפסק במקומות אלו ולא יעשה עצמו מכריע רק יקרא תיבה זו עם התיבה שלפניה ושלאחריה בתכיפה אחת והקב\"ה יודע הכרעות וכן כפ' משפטים פסוק ויעלו עולות ויזבחו זבחים שלמים לה' פרים אע\"פ שבתיבת עולות נקוד אתנחתא אין לו לעשות שמה הפסק הניכר ויקרא עד סוף הפסוק יחד בלי הפסק. בקריאת עשרת הדברות הונחו שני טעמים טעם עליון וטעם התחתון ויש בזה דעות אימת יקרא בעליון ואימת בתחתון ואי\"ה בשער המועדים אבאר זה:", + "בין אם העולה הוא הקורא או הקורא בקול רם הוא אחר אם קרא וטעה אפילו בדקדוק אות אחת שמשתנה הענין ע\"י שינוי הנקודה כגון יעשה בפתח וקרא יעשה בצירי או להיפך וכן בחלב אמו שהוא בחטף וקורא בחלב בצירי או להיפך מחזירין אותו אבל אם טעה בנגינת הטעם או בנקוד שאין הענין נשתנה מחמת שינוי אין מחזירין אותו אבל גוערין בו:", + "ישוב שיש שם מנין ואין מי שיודע לקרות בתורה כהלכתה ובטעמים אעפ\"כ יקראו בתורה בברכה כהלכתה ומפטירין בנביא ואם יש שם מי שיודע עכ\"פ לקרות הטעמים מתוך החומש יקרא זה מתוך החומש לפני האיש הקורא בס\"ת להורות הדרך בנקודת וטעמים כראוי והקורא מתוך החומש לא יקרא בקול רם רק כדי שיהא נשמע להקורא מתוך הס\"ת ואם אין שם מנין יתבאר בשער זיין סעיף ל\"ח:", + "אסור לקורא או לעולה לקרות בראש מגולה בין אם הוא גדול או קטן העולה למפטיר ולכתחלה יש לו לקורא או לעולה שלא לקרות או לעלות במצנפת שמתהלך בו בקרב ביתו אלא ישים בראשו הכובע שדרכו ללובשו כשרוצה לקבל פני אדם גדול ונכבד ואם יש שם טלית מצוייצת יתעטף בו מפני כבוד הציבור אפילו בקריאה שבעת תפלת המנחה, ויקח טלית שאולה ולא יברך עליו כמ\"ש סי' תקפ\"א ואם הקורא אינו רואה בטוב ורגיל בבתי עינים מותר לקרות בהם:", + "אם הקורא נעשה אבל ב\"מ אסור לו לקרות בציבור בשבת שבתוך ז' ואם הוא קבוע לקרות בכל שבת טוב שילך להתפלל לבה\"כ אחר אם יש שם ואם נעשה אבל בתוך הרגל ואין שם אחר לקרות מותר לו לקרות. אבל אם הוא אונן אסור ועיין לקמן סוף שער ה':" + ], + [ + "דין העולה לתורה והנהגת הציבור בעת קריאת התורה ודין ברכות לפני הקריאה ולאחריה, ובו ל\"ה סעיפים:
האיש שקורין אותו לעלות לתורה יש לו לילך בזריזות מיד אל המגדל שהס\"ת שמה. ומ\"מ לא ירוץ משום כבוד בה\"כ וכבוד הציבור ועולה בפתח שהוא לו בדרך קצרה ממקומו ויורד בדרך אחר שהוא לו בדרך ארוכה עד מקומו ואם שני הדדכים שוים עולה בפתח שהוא לו דרך ימין ויורד בפתח שכנגדו ולא ירד עד שיעלה השני הראוי לקרות אחריו והמדקדקים שלא יוכלו לשמוע הקריאה כהוגן בדרך הלוכו ממתינין עד שיסיים קריאת השני ויורד בין גברא לגברא:", + "כבר כתבנו שהקורא יש לו לסדר תחלה מה שיקרא ג' או ד' פעמים ונכון שגם מי שיודע שיקראו אותו לעלות יסדר לעצמו כמו כן ולא נהגו כן לפי שעל הרוב בעת הקריאה כבר קראו להם שנים מקרא ואחד תרגום וסומכין על זה ובפרשת החול מקילין ג\"כ לפי שנקראת ארבעה פעמים בכל שבוע רגילין בה מאוד וכן הפרשה של תעניות הרוב רגילין בה אך בפרשת מועדים וחוה\"מ וחנוכה ופורים וזכור ופרה וחודש יש לבעל נפש להחמיר לסדר לו הפרשה שמא יקראו אותו לעלות ואצ\"ל אם יודע שבודאי יקראו אותו:", + "העולה לתורה הסגן או הקורא פותחין לו ומראים לו המקום שיתחיל לקרות משם כדי שידע על מה הוא מברך ונוהנין שהעולה לוקח הטלית או המעיל של הס\"ת ומעבירו על מקצת העמוד במקום שיש לו לקרות ונושק הטלית או המעיל והוא מנהג וותיקין כמו שאכתוב לקמן וקודם שמתחיל לברך חוזר וגולל וסותם הספר בשעת הברכות ובגמר הברכות חוזר ופותח וקורא ויש מי שכתב שיניח הספר פתוח רק שלא יביט לתוכו בשעת הברכה שלא יאמרו הברכות כתובים בתורה רק יביט לצד חוץ ומי שעושה כן אין מזניחין אותו כי יסודותם בהרדי קודש וכ\"א יש לו על מה שיסמוך:", + "העולה לתורה צריך לאחוז בס\"ת בשעת הברכה ויש לו לאחוז בשני יריעות התורה מזה ומזה ולא יאחוז הס\"ת ערום כ\"א ע\"י הטלית או מפה בשעת הברכה ואחר הברכה יסלק השמאל משם ויש מי שנוהג לאחוז בידיו בעמודים הקרואים עץ החיים ולא ביריעות עצמה ויש לקיים שניהם לאחוז ביריעות התורה בשעת הברכה ובשעת הקריאה תהיה ידו הימין אוחזת בעץ החיים ורמז לדבר עץ חיים הוא למחזיקים בה ובשעה שאומר הברכה ונתן לנו את תורתו ינענע קצת את הס\"ת וכן בברכה אחרונ' כשאומר אשר נתן לנו תורת אמת ויש נוהגין לשחות ולהשתחות בשעת אמירת הברכה והעושה כן יש לו לכוון שאינו שוחה בשביל הברכה שלא תיקנו חז\"ל לשחות בזה רק משום כבוד התורה ולכן אין לו לשחות בסוף הברכה כ\"א באמצעה והעולה אין רשאי לישב ולא לסמוך רק יעמוד וכבר ביארנו היטב בשער ג':", + "יש נוהגין לומר בלחש הריני מוכן לקרות בתורה ליקב\"ה ויש מי שכתב לומר בדרך הלוכו הריני הולך לקרות כו' אמנם הדברים נמסרו בלחישה לבאים בסוד ה' ויש להם עסק בנסתרות והם מושבעים ועומדים להזהר ממחשבת פגול לצייר תואר גשם גוף וגוי' כ\"א הכל בסוד אורות רוחניות שאין מחשבה תופסת בהם כלל ולא רבים יחכמו ורבות מחשבות בלב איש ההמוני אשר קצר מצע שכלו מהשתרע בדברים העומדים ברום של עולם וענינים רוחניים כאלה ועל מחשבה דקה מן הדקה חייב משום פגול אך האידנא כבר דשו בו רבים וה' הטוב יכפר בעדם:", + "אחר שראה המקום שיש לו לקרות משם ונשק לו אומר בקול רם ברכו כו' והצבור עונין ברוך כו' וגם העולה יש לו לענות בלחש עם הציבור אעפ\"י שבמה שאמר ברכו לא הוציא עצמו מן הכלל שהרי אמר המבורך מ\"מ יש לו לחזור ולכלול עצמו עמהם בפירוש ורוב העולם נוהגין שהעול' חוזר ואומר בקול רם ברוך ה' כו' והציבור עונין אמן אחריו ומ\"מ כשהעול' ממתין עד שיסיימו הציבור ברוך ה' כו' אין לענות אמן אחריהם כיון שהוא חוזר ואומר ברוך כו' ויש שעונין אמן וחוזרים ואומרים ברוך כו' וכן עושין קצת ש\"ץ כשעוברים לפני התיבה שחרית וערבית כשהציבור אומרים ברוך כו' עונה אחריהם אמן וחוזר ואומר ברוך כו' וטעות הוא בידם שכיון שאומר מיד ברוך א\"צ לומר אמן:", + "העולה יש לומר הברכות בקול רם ומי שאומר בלחש גוזל את המצות וי\"א שאף בדיעבד לא יצא כי אין דבר שבקדושה פחות מעשרה ולכן יש ליזהר בזה לכתחלה ועכ\"פ ברכו צריך לומר בקול רם שישמעו הציבור ויענו ברוך כו' ומי שלא שמע שאומר העולה ברכו רק שמע שהש\"ץ ענה ברוך כו' לא יאמר ג\"כ ברוך ה' רק יענה אמן על אמירת הש\"ץ ולא יותר:", + "כשעולה חוזר ואומר בקול רם ברוך ה' כו' שהציבור עונין אחריו אמן יש לו להמתין מלהתחיל הברכה עד שיכלה אמן מפי צבור ואח\"כ יברך אשר בחר כו' ונתן לנו את תורתו ויש שמחמת רהיטת הלשון מבליעים תיבת את ולא נכון רק יאמר במתון ולא יהי' כבלע את הקודש ובסיום הברכה הציבור עונין אמן ואין הציבור רשאים לענות אמן עד שתכל' הברכ' מפי העולה והקורא עונה אמן עם הציבור בקול רם וממשיך בו קצת יותר מן הציבור בכדי שיבינו שמתחיל לקרות ויטו אוזן לשמוע ומתחיל לקרות מיד ויש לו להפסיק קצת בין מלות אמן להתחלת הקריאה שלא יהי' נראה מחמת נגינת האמן שהוא דבוק אל מה שקורא וגם באמירת אמן לא יסתכל בתורה רק בהתחלת הקריאה ויש להעולה לקרות בלחש מלה במלה אחר הקורא עם הנגינות וטעמים ששומע מפי הקורא וטוב שלא ישמיע לאזניו ועכ\"פ לא יהי' נשמע לחבירו וכמ\"ש למעלה:", + "כבר ביארנו שהקורא והעולה צריכין לעמוד וכן הסגן יש לו לעמוד ושאר הצבור רשאים לישב בשעת קריאת התורה רק בשעה שהעולה אומר ברכו כו' צריכין לעמוד ולענות ברוך ה' כו' ושוב יושבין ויש להחמיר לעמוד כל שעת אמירת הברכ' ואע\"פ שיש מחמירין שצריך לעמוד בשעת הקריאה נהגו להקל ויש מחמירין לעמוד אפילו בין גברא לגברא והוא מידת חסידות ומי שהוא איש חלש וקשה לו לעמוד ועי\"ז אין דעתו מיושבת לכוון היטב לקול הקורא יש לו לישב אך יזהר שלא לישב ופניו נוכח השלחן שקורין עליו שקרוב הדבר שלא יכוין לבו לעמוד בעת שיתחיל העולה לברך שאז אם האיש העולה שוחה בשעת הברכה נראה כאילו משתחו' לו:", + "אסור לצאת מבה\"כ בשעת שהס\"ת פתוח וכל היוצא עליו נאמר ועוזבי ה' יכלו אבל בין גברא לגברא אם יש לו צורך לצאת רשאי:", + "מיד כשמתחילין לקרות אסור לספר ולשיח שום שיחה ואפילו בין גברא לגברא אין לשיח ויש להחמיר שלא לשיח מיד שנפתח הס\"ת אף שעדיין לא התחיל לקרות ואפילו אם כבר השלים הפרשה שנים מקרא ואחד תרגום אסור לספר ואפילו להורות איזה דין לשואל לפי שעה אסור בשעת קריאה ממש ובין גברא לגברא מותר ובכדי להפריש מהאיסור מותר לומד בדרך קצרה אפילו בשעת הקריאה אם אי אפשר להפריש ע\"י רמיזה:", + "אפילו לספר בד\"ת בשע' קריא' אסור אפי' כבר השלים הפרשה שמו\"ת ומי שנפשו חשקה בתורה לחזור על למודו אפשר לו להקל כשיש שם עשרה בלעדו שאזניהם קשובות לקול קריאת התורה ויש לו לחזור פניו קודם שפותחין הס\"ת ולגרוס בלחש וכן אם רצה לקדו' בעת ההוא שמו\"ת מותר כיון שהוא מעין שקורא הש\"ץ אע\"פ שאינו קורא בפסוק ההוא שהש\"ץ קורא וכל זה בסדר קריאת פדשיות השנה אבל פרשת זכור ופרשת פרה שהם מן התורה אין להקל בקולות אלו וצריך כל אדם לכוון דעתו לשמעם היטב מפי הקורא מתוך הס\"ת כשירה והמדקדק במעשיו גם בשאר הפרשיות לא יסיח דעתו ויכוין לשמוע מפי הקורא ומ\"מ יכול לקרוא עם הקורא אם רוצה ויוצא בזה פעם אחד מקרא אך יהא החומש פתוח לפניו ויקרא מתוכו בלחש מלה במלה עם הקורא ויותר נכון שלא ימתין עם קריאת שמו\"ת עד שעת קריאת התורה וישלים שמו\"ת לפניו או לאחריו ובשעת הקריא' ישתוק ויכוין לקריאת הקורא ומ\"מ בין גברא לגברא יכול לקרות שמו\"ת וללמוד פירש\"י והמדקדקין נוהגין לקרות שמו\"ת בע\"ש והוא נכון כדי שתהי' הפרשה סדורה בידו אם יקראוהו לעלות וכמ\"ש למעלה ומי שאין לו פנאי לזה וקורא עם הש\"ץ לצאת ידי פעם אחד מקרא לא הפסיד ועיין סי' רפ\"ה:", + "מי שנתאחר לבא לבה\"כ עד שעת קריאה ובירך לעצמו ברכת התורה ותיכף קראוהו לעלות לתורה צריך לברך שנית בה\"ת על הבימה כשאר העולים אך טרם יעלה יאמר פסוק א' כגון יברכך ואם ממהרין עליו וא\"א לאומרו במקומו יאמר דרך הלוכו כדי שלא יהיו השני ברכות תכופות זה לזה בלי הפסק ולכן יפסיק ביניהם באמירת פסוק ולא תהי' ברכתו הראשונ' לבטלה ואם עדיין לא בירך ברכת התורה ונקרא לעלות ועלה ובירך וקרא שוב הוא פטור מלומר בברכת התורה ברכת אשר בחר בנו כו' רק ברכת אשר קב\"ו לעסוק בדברי תורה כו':", + "מי שעלה לתורה ואחר שבירך הברכה קודם שהתחיל הקורא לקרות הפסיק בשיחה בין בד\"ת בין בדברי חול צריך לחזור ולברך אבל אם כבר התחיל לקרות וכבר קרא פסוק או כמה פסוקים והפסיק באמצע רשאי לקרות להלן ואפילו הסיח דעתו מלקרות עוד ושוב נמלך וקורא להלן א\"צ לחזור ולברך ויש מי שכתב בענין אחר וספק ברכות להקל ומ\"מ נכון שהמברך יכוין תחלה בברכתו שאף שיסיח דעתו יחזור ויקרא על סמך ברכה זו ואעפ\"כ לכתחלה אסור להפסיק באמצע הקריאה אף בלא היסח הדעת כלל:", + "בחג השבועות ביום ראשון המנהג בהרבה מקומות לומר פיוט אקדמות אחר שיקרא הקורא לכהן פסוק ראשון מפסיקין שם וקורא העולה וכל הציבור עמו אקדמות ואח\"כ חוזר וקורא להלן מ\"מ צריך ליזהר שלא לשיח שום שיחה אחרת כלל אפילו לצורך אמירת הפיוט כגון הבאת המחזור וכיוצא וגם בינתיים תהי' הס\"ת מגוללת ומכוסה במטפחת שלה אבל יש מפקקפי' בזה וסוברים שלא להפסיק ונוהגין שאחר שעולה הכהן אל הבימה אז פותחין הס\"ת ומעמידין על מקום שצריך לקרות חובת היום וחוזרין וגוללין אותה ומכסים במטפחת ואומרים אקדמות ואח\"כ מברך הכהן וקורין בתורה בלי הפסק כלל ובמקום שנהגו כדעת הראשונה אין צריכים לשנות מנהגם:", + "אם טעה העולה בברכה שלפניה ובירך אשר נתן לנו אם כבר סיים נותן התורה צריך לחזור ולברך כל הברכה שנית בא\"י אשר בחר כו' נותן התורה ואם לא אמר עדיין בא\"י נותן התורה ונזכר לא יחזור לראש הברכה אלא יתחיל אשר בחר בנו ואם כבר אמר בא\"י ולא סיים נותן התורה עד שנזכר יש לו לומר מיד אמ\"ה אב\"ב כו' ולא יסמוך על מה שכבר אמר בא\"י אמ\"ה בתחלתו שא\"כ מה שאמר עתה בא\"י יהי' ברכ' לבטל':", + "העולה לקרות בתורה והראו לו המקום שצריך לקרות ובירך על התור' והתחיל לקרות או לא התחיל לקרות ובתוך כך הזכירוהו שפרשה אחרת צריך לקרות יש בזה דעות שונות והעולם נוהגים שאם הטעות הי' באותו העמוד שיש לו לקרות שהראו לו למעלה ממקום שיש לו לקרות או למטה מזה א\"צ לחזור ולברך והקורא מתחיל ממקום הראוי ואם מה שהראו לו הי' למטה יש לקרות ג\"כ איזה פסוקים להלן ממקום שהראו לו אבל אם הראו לו למעלה אין חוזרים לקרות מה שכבר קראו ומכ\"ש אם למעלה אינו מחובת יום זה כלל ולעולם אין מתחילין אלא ממקום הראוי, ואם הראו לו בעמוד אחר צריך לחזור ולברך אע\"פ שגם אותו העמוד הי' מגולה בשעה שפתח לקרות מ\"מ אין דעתו על עמוד אחר כ\"א על אותו עמוד שהראו לו ואף שאינו מכוון על מקום הקריאה ממש ומזה יצא מה שנוהגין להעביר עם הטלית על אורך מקצת היריעה באותו מקום שמראין לו לקרות לנשקו נשיקה של חיבה וכמש\"ל לפי שבזה מגלה דעתו שחביב עליו לקרות מכל הכתוב כאן אבל לא עלה על דעתו שתהי' הקריאה בעמוד שלפני זה או אחר זה אע\"פ שגם זה מחובת היום ולכן צריך לחזור ולברך שנית ואפילו כבר התחיל לקרות שמה פוסק וגולל למקום הראוי ומברך:", + "במקום שאמרנו שחוזר ומברך, אם כבר התחיל לקרות איזה פסוקים אז כשגולל למקום אחר צריך לחזור ולהתחיל ברכו אבל אם לא התחיל עדיין לקרות כלל א\"צ לחזור ולומר ברכו רק מתחיל בא\"י אמ\"ה אשר בחר כו' ואצ\"ל אם התחיל ברכו וענו אחריו ברוך ה' כו' ונזכר שהראו לו במקום אחר בכל ענין א\"צ לחזור וגולל למקום הראוי ומברך ברכת אשר בחר כו':", + "אם כבר התחיל לומר בא\"י ונזכר, אז אם הוא מקום קרוב שא\"צ הפסק גדול עד שיגלול למקום הראוי כגון שהוא העמוד הסמוך לו לפניו או לאחריו אזי יראו לו מיד מקום הראוי ויסיים ברכתו אבל אם צריך לגלול וע\"י שהות הגליל' יהי' הפסק ניכר בין הזכרת השם ובין הברכ' יש לו לסיים מיד למדני חוקיך כדי שלא יהא הזכרת השם לבטל' ויגלול למקום הראוי ויתחיל שנית הברכ' ואם כבר אמר ג\"כ אמ\"ה שאז א\"א לו לסיים שוב למדני חוקיך אז יש לסמוך שיסיים הברכ' אחר שגלל למקום הראוי אף אם יש שהות קצת לפי שהפסק שתיק' אינו חשוב הפסק כ\"כ:", + "אם הוא יום שיש בו שני ס\"ת וטעו והניחו האחרונ' ופתחוה ובירך עליה ואח\"כ נזכרו יבואר בשער המועדים ור\"ח אי\"ה:", + "אחר שגמר הקורא את הפרש' שקורא להעול' צריך העול' לברך לאחרי' ויש לו לגלול הס\"ת ולסותמה ומברך אשר נתן לנו וכו' ומניחה כך סתומה ויש שמכסין אותה ג\"כ במטפחת שלה בין גברא לגברא משום כבוד התורה לפי שעושין שהיי' קצת במי שבירך ומכ\"ש כשמזמרין לחתן ולכן טרם יעלה השני לא תהי' מונחת ערומ' בלא מצות והשני כשבא לקרות פותח ורואה כו' כמ\"ש בסעיף ג':", + "פירוש הברכה אשר נתן לנו תורת אמת זו תורה שבכתב וחיי עולם נטע בתוכינו זו תורה שבע\"פ וכן הוא אומר דברי חכמים כדרבונות וכמסמרות נטועים ואחר גמר הברכה קודם שמסתלק ממנה יש לו לנשק הס\"ת ואם נזדמן לו רוק בפיו לא ינשק הס\"ת ואח\"כ ירוק אלא ירוק תחלה ואח\"כ ינשק:", + "אם טעה בברכה אחרונה ואמר אשר בחר כו' אם לא סיים עדיין בא\"י נותן התור' יחזור ויאמר אשר נתן לנו כו' ואם כבר סיים נותן התור' או אפילו לא סיים נותן התור' יסיים נותן התור' ואינו חוזר ומברך אשר נתן כו':", + "נוהגין שהש\"ץ אומר מי שבירך לעולה ויש מקומות שעושין מי שבירך גם לראש הכנסת ופרנסים ויש מאריכין לעשות מי שבירך לאנשים מיודעיו של העולה עפ\"י צויו וראוי לקצר בזה משום כבוד התורה וטורח צבור אם לא שמגיע מחמת זה הנא' לקופה של צדקה שאז מן הסתם הצבור מרוצים וכבוד התורה מתרבה שעל ידה מתרומם מעשה הצדקה:", + "מי שנעשה בר מצוה דהיינו שעברו עליו י\"ג שנה מלידתו והגיע יום שנכנס בו לשנת הי\"ד כשעולה לתורה בפעם ראשון יש לאביו לעלות אחריו ולעמוד שם עד שיסיימו הקריא' והנער מברך ברכ' אחרונ' ואח\"כ אומר האב ברוך שפטרני מעונשו של זה ויש נוהגין לברך בשם ומלכות בא\"י אמ\"ה שפטרני או אשר פטרני ואם הוא מברך בשם ומלכות אז השומעים עונין אחריו אמן:", + "כוונת הברכה שפטרני יש מפרשים שמברך על זה שהבן הוא פטור מעתה שלא יענש בעון האב וכשהבן נענש על ידו שוב האב נענש ע\"ז כמ\"ש חז\"ל כל מי שחבירו נענש על ידו אין מכניסין אותו במחיצתו של הקב\"ה ולכן האב מברך שמעתה נפטר מעונשו של זה ויש מי שמפרש שהכוונה שעד עתה הי' מחויב לחנכו במצות ואם מתרשל בחנוכו הוא נענש ע\"ז וכן אמרו במדרש פרשת תולדות ויגדלו הנערים אמר ר\"ע צריך אדם לטפל בבנו עד י\"ג שנה מכאן ואילך צריך שיאמר ברוך שפטרני כו' ולפי שאז נודע לרבים שהוא גדול שקודם לזה לא היו מעלין אותו לקרות בתורה לכן נהגו שיברך עכשיו ברכ' זו ויכוין האב בברכתו ע\"ד הפירושים שהזכרנו:", + "מי שעמד מחוליו שצריך לברך ברכת הגומל וכן השאר שצריכין להודות ע\"ד שנתבאר בסי' רי\"ט נוהגים שבאים לבה\"כ וקוראים אותם לעלות לתורה ואחר ברכה אחרונה אומר ברכת הגומל ואע\"פ שלכתחלה יש לו לברך ברכה זו תוך שלשה ימים שעמד מחליו אין מדקדקין בזה ומאחרין אותה לפי שצריכה עשרה ולכתחלה צריך שיהי' ג\"כ שנים שהם שוני הלכות ויש טורח לחזור אחריהם ולאספם תוך ביתו וכיון שיש לה תשלומים לברך כל עת שירצה לכן מאחרין אותה עד שהולך לבה\"כ ועולה לתורה שאז יש עשרה מן הסתם יש שם ג\"כ שוני הלכות וכך יפה לו כי יודה לה' חסדו ברב עם הדרת מלך וצריך לחזור שיהי' שם עשרה מלבד המברך וטוב שיהי' השנים שוני הלכות ג\"כ מלבד העשרה ויש לברך ברכה זו בעמידה והעשרה יש להם לישב בשעה שמברך שנאמר ובמושב זקנים כו' ואף מי שרוצה לברך בביתו אינו מברך עד שיבריא מחוליו היטב וילך על בוריו והשאר שצריכים להודות אין מברכין עד שיצאו מהצרה לגמרי:", + "מי שעדיין לא נעשה בר מצוה ועמד מחליו נכון לקרותו למפטיר ומ\"מ לא יברך ברכת הגומל וגם אביו של הקטן אינו מברך ואשה היולדת שבעלה עולה לתורה בשבת שהולכות לבה\"כ אינו מברך ברכת הגומל ומ\"מ כשאומר ברכו כו' יש לו לכוון שנותן הודאה בשביל אשתו ואם האשה שם בשעה שעולה בעלה לתורה טוב שתכוון דעתה לשמוע כשאומר ברוך ה' ותענה אמן:", + "נוסח הברכה בא\"י אמ\"ה הגומל חסדים טובים לחייבים שגמלני כל טוב ונוסחא הנדפס בסדורים הגומל לחייבים טובות שגמלנו כל טוב ובמקום שנהגו כנוסחא הראשונה אין לשנות ותיבת שגמלני יש לומר בניקוד סגול שב\"א קמ\"ץ שגמלני ואין להקפיד אם יאמר בניקוד סגול קמץ שב\"א שגמלני ותיבת טוב יאמר הטית בחולם ולא במלאפום:", + "השומעים הברכה עונין אחריו אמן מי שגמלך טוב הוא יגמלך כל טוב סלה וגם בזה אין קפידא אם יאמר בניקוד סגול שב\"א קמץ שגמלך או בניקוד סגול קמץ שב\"א שגמלך ויש נוסחא שעונין אשר גמלך ואם השומעים לא ענו אחריו כלום אינו מעכב ויצא הוא ידי ברכתו:", + "אם אחר שסיים ברכה אחרונה שכח לברך הגומל וחזר למקומו ושוב נזכר יחזור אל הבימה אשר שם הס\"ת ויברך בקול רם ברכת הגומל בין גברא לגברא או בגמר הקריאה והם עונין אחריו:", + "פירוש ברכת הגומל שהוא בא להודות שאפילו לאותם שהם חייבים דהיינו רשעים דמתרגמינין חייבא עם כל זה גומל להם טובות וגם אני כאחד מהם אע\"פ שאיני הגון גמלנו כל טוב והאריך אפו או מירק עוונותי ע\"י יסורין וחולאים או תלו לי בזכות אבותי אע\"פ שאני לא הייתי כדאי:", + "בתשעה באב שחרית כ\"א מן הקרואים קודם שמברך ברכת התורה יאמר ברוך דיין אמת ומאחר שאומרים בלא שם ומלכות ואין כאן עניית אמן נוהגים לומר בלחש:", + "מי שכתב ס\"ת לעצמו או שכתב לו סופר והשלימו והוא שמח בו יש נוהגין לברך שהחיינו בפעם ראשון שעולה לתורה בו או לפני ברכה שלפניה או לאחריה ולפי שלא ראיתי נוהגין כן במדינתנו יש לו לברך בלחש ומסתמא הוא עולה לס\"ת בשבת ראשון שגמרו אבל אם לא יעלה בשבת זו לס\"ת שנדחה מפני חיובים וכיוצא אין לו להמתין עד שעת עלייתו ויברך בינו לבין עצמו ויש שמקילין בברכה זו לגמרי וטוב לצרפה כגון ללבוש בגד חדש וכיוצא עיין בסי' ת\"ר ומי שרוצה לברך שהחיינו בינו לבין עצמו אין לו לברך עד אחר ההגה\"ה המדוייקת שיהי' רשאי למוסרה לצבור לקרות בה שזהו גמרה של תורה ואז יברך:", + "כבר ביארנו שהיורד מן התיבה אחר הקריאה יורד בדרך הארוכה ואם הדרכים שוים יורד בפתח שכנגדו ואין לו לרוץ כ\"א ילך בנחת ונוהגין לכסות הפנים קצת עם הטלית ע\"ש הכתוב ויהי ככלותו לדבר אתו ויתן על פניו מסוה ומשעובר לפני ארון הקודש מנשק את הפרוכת בשביל חיבוב מצוה והצבור היושבים יש להם לגהוג בו כבוד ולעשות לו הדור קצת ואם זה היורד מן התיבה בין גברא לגברא פוגע בזה שקראוהו לעלות בפתח התיבה או מקום צר שאין דרך שיעברו שניהם יניח את העולה לעבור תחלה לפי שזה הולך לעשיית מצוה וזה כבר נסתלק ממנה וכן יש לעשות הפוגעים זה בזה בפתח בה\"כ זה נכנס וזה יוצא יש להנכנס דין קדימה ועיין סי' צ':" + ], + [ + "דין טעות שנמצא בס\"ת בעת הקריאה, ובו כ\"ז סעיפים.
אם אחר שבירך העולה ופתחו לקרות נמצא טעות בס\"ת והוא טעות גמור' שדינו להוציא אחרת כמו שיתבאר אזי גוללין ס\"ת זו ומחזירין אותה למקומה בשתיקה ומוציאין ס\"ת אחרת וקורא בו והעולה שכבר בירך א\"צ לברך שנית אם לא הפסיק בשיחה בינתיים ובמקום שנהגו שהעולה חוזר ומברך אין לשנות מנהגם ויש להם על מה שיסמכו:", + "אם כבר התחיל לקרות ונמצא טעות יש דעות שונות והמנהג שאם הקורא עדיין לא קרא ג' פסוקים בס\"ת הפסול יגמור ג\"פ והטעות יקרא בע\"פ ויברך אחריה ברכה אחרונ' וכן אם כבר קרא ג\"פ אלא שממקום שמפסיק עד הפרשה שאחריה הוא פחות מג\"פ צריך לקרות עד סיום הפרש' ויברך לאחריה וגוללין אותה ומחזירין אותה למקומה ומוציאין אחרת וקורין משם ולהלן ואותם שקראו בפסול ג\"כ עולים למנין שבעה ויש מי שכתב שאם עדיין לא קרא רק ב' פסוקים לא יקרא להלן כדי לברך אחריה רק יגללו אותה מיד בלא ברכה לאחרי' ויוציאו אחר' ולא יברך לפניה ויתחיל לקרות מפסוק שנמצא בו הטעות בלי ברכה שלפניה וגומר קריאתו בספר הכשר ומברך לאחרי' ואם התחיל לקרות הפ\"נ אפי' רק תיבה אחת יגמור הפסוק ויפסיק שם ואם הוא ב' פסוקים סמוך לפרשה יגמור הפרשה והטעות יקרא בע\"פ ויברך לאחריה בספר הפסול ואח\"כ גולל ספר זה ומוציא אחרת להשלים שאר הקרואים ויש מי שסובר שאם לא קרא רק ב\"פ אפילו התחיל בפסוק הג' או שקרא ג\"פ ועומד בב\"פ סמוך לפרשה או בר\"ח וחוה\"מ וכיוצא שצריך לקרות כל הפרשה לחובת היום ולהוסיף על מנין הקרואים א\"א. לא יברך ב\"א על הפסול אלא יוציאו אחרת ויקראו עם זה העולה ג\"פ ויברך ב\"א על הס\"ת הכשר:", + "יראה לי שאם נהגו שאם נמצא טעות גמור' באמצע הקריאה שלא לקרות להלן ושלא לברך לאחריה בספר הפסול אף שכבר קראו ג\"פ אלא לגלול את זו בלא ברכה שאחריה ולהוציא אחרת ולברך ברכה שלפניה יש להם על מה שיסמוכו ומ\"מ נראה שא\"צ להתחיל מראש הסדר רק יש לו להתחיל מראש הקריאה שקראו עם עולה זה שנמצא הטעות בקריאתו שמאחר שבלא זה הוא חוזר ומברך טוב שיקרא גם פסוקים אלו בספר הכשר בברכה וגם לפי שאותן פסוקים לא נתברכו ברכה שלאחריהם ומ\"מ אין די שיקר' בחזרה אותן פסוקים שקרא בפסול לבד רק צריך להוסיף עליהם ולקרות להלן מהם עכ\"פ ג\"פ ואף להנוהגים כן מ\"מ אותם שקראו קודם שנמצא הטעות וברכו לפניה ולאחריה עולים למנין שבעה:", + "אם נמצא' טעות בקריאת השביעי אחר שקראו ג\"פ או אפילו כבר קראו ז' וקראו לאחרון ג\"פ ונמצא' טעות יברך אחריה ויוציאו אחרת ויקראו בספר הכשר משם ואילך להעולה מפטיר ולא יאמר קדיש קודם קריאת המפטיר ואפילו היה העולה לשביעי כהן מותר לקרות בספר השני שמוציא עכשיו כהן או לוי או ישראל ואין בו משום פגם ובשעת הדחק שהוציאו ס\"ת בזא\"ז ונמצא טעות ויש טורח צבור כיון שהטעות נמצא' אחר שנשלם חובת היום יש לסמוך להתיר לגמור הפרשה באותו ספר ויש מקומות שנוהגים כשנמצא' הטעות בשביעי או באחרון אין מוציאין אחר אלא גומרין הסדר עם זה ויברך לאחריה והוא קורא ההפטרה ויש מי שסובר שגומרין הסדר עם הז' או עם האחרון ומברך לאחרי' ואומרים קדיש. ובשעת אמירת הקדיש מוציאין אחרת לקרות ההפטרה ובמקומות שנהגו כך טוב לנהוג כסברא האחרונה ולהנוהגים שלא לברך לאחריה בספר הפסול רק מיד מוציאין אחרת ומברך לפניה כאשר כתבנו בסעיף ג' גם בזה יש להם לעשות כן ויוציא אחרת ויברך לפניה ויתחיל ממקום שהתחיל הז' או האחרון בפסול אע\"פ שכבר קרא בפסול כמה פסוקים יחזור ויתחיל בכשר מתחלת הענין שהיה צריך לקרות ואם אירע הטעות במפטיר יבואר בשער ההפטרה ואם אירע טעות ביום שיש בו שני ס\"ת יבואר בשער המועדים אי\"ה:", + "במקום שאמרנו שצריך להוציא אחר זהו אם נמצא טעות גמור' אבל אם הטעות הוא בחסר ויתיר וגם אין השינוי נרגש במבטא ואין שינוי בענין כגון במקום שהיה צריך לכתוב אבותינו מלא וא\"ו ונמצא חסר או להיפך וכן במקום שצריך להיות מלא ביו\"ד שמושית ונמצא חסר או להיפך א\"צ להוציא אחרת כיון שאין הקריאה והענין משתנה כ\"כ ואין ס\"ת שלנו מדויקי' כ\"כ שנדע בבירור שהאחר הוא כשר יותר ולפנינו יתבאר בפרטות מהו קרוי טעות גמור':", + "ס\"ת שנמצא פתוחה במקום שצריך להיות סתומה או להיפך פסולה ומוציאין אחרת וכן תיבות שיש בהם קרי וכתיב ונמצא כתוב כאשר הוא הקרי כגון ישכבנה במקום ישגלנה וכל כיוצא בזה צריך להוציא אחרת וכן במה שנמצא בתורה תיבה אחת שנראית חלוקה לשני תיבות ומ\"מ צריך להיות כתוב בשיטה אחת כגון כדרלעומר עמינדב אליצור פדהצור וכל כיוצא בו שהדין נותן לכתוב בשיטה אחת לפי קבלת הסופרים אם נמצא כתוב בשני שיטין פסולה וצריך להוציא אחרת:", + "אם נמצא בשעת הקריאה טיפת שעוה שנטף על איזה אותיות מהס\"ת אם הוא בחול יש להסירו משם קודם הקריאה אף אם יוכל להכיר האותיות דרך בהירות השעוה ואם יש לחוש שע\"י שיהיה עוסק במהירות להסירו יתקלף מן האותיות ויופסל יוכל לקרות בו כך ומ\"מ אחר הקריא' צריך לקלפו במתון ואם הוא בשבת אסור לקלפו אלא אם האותיות ניכרות דרך השעוה יקרא בו כך ואם אין האותיות נכרות פסול וצריך להוציא אחרת ומ\"מ אם השעוה יבש ובנקל להסירו כלאחר יד דהיינו ע\"י שיכפול גויל של הס\"ת ועי\"ז יפול השעוה מותר לעשות כן אפי' בשבת ואין כאן משום ממרח שהרי ניכר שמחמ' היבשות אינו דבוק בו כ\"כ בחוזק אבר להסיר השעוה באצבע או בצפורן אסור משום ממרח ואפילו אם לא נתכסה רק אות אחת אסור לקלפו ביד בשבת ואם הנטיפה היא על אותיות משמות שאין נמחקין אף בחול אסור שהרי יש לחוש שיתקלף קצת מהאות עמו כיצד יעשה יראה לחמם היטב הגויל מבחוץ נגד מקום הנטיפה ועי\"ז יוסר השעוה בנקל ולא יודבק בו מהכתב כלל:", + "אם נמצא תיבה אחת שלימה כפולה נוהגין להוציא אחרת וס\"ת שנמצא ראש הלמ\"ד מגיע לתוך אויר התא\"ו שבשורה שלפניה אם הוא מעט עד שנשאר צורת תא\"ו כראוי כשר ואם נכנס הרבה בתוך האויר שעי\"ז נשתנה צורת התא\"ו פסול:", + "אם בשעת הקריאה נמצא' אות אחד דבוק' לחבירו אם הדביקות הוא בכל אורך האות או שנשתנה צורת האות ע\"י הדביקות או מ\"ם פתוחה שנדבק פתוחת' ונסתמה או ה\"א שנדבק הרגל לגגה ונעשה כמין חי\"ת או שנפל טיפת דיו לתוך האות ואינה ניכרת או שנפלה טפה לתוך חלל הב' ונראית כפ' או שטעה וכתב דל\"ת במקום רי\"ש או בי\"ת במקום כ\"ף בכל אלו דינם כטעות גמור שצריך להוציא אחרת ואפי' אם ע\"י דבוק זה לא נתקלקל אות השורש רק אות השימוש כגון וא\"ו או ירד המשמשת ע\"ד שנתבאר למעלה סעיף ה':", + "אם אין שם דבק באורך האות רק מעט ולא נשתנ' צורת האותיות וניכרים היטב לכתחלה אין להוציא ס\"ת זו לקרות בה כל זמן שלא גררו הדבק ואם לא נודע והוציאו ס\"ת ונמצא בשעת קריאה אם הדביקות בסוף האות שאם יגררו הדבק לבד יהי' חוזר להכשרו אזי בחול שאפשר לגרר ונקל לעשותו אף בשעת קריאה יש לגרור ויקרא להלן ואם אין שם מי שיכול לגרר בקל ובלי הפסד וקלקול ויש טורח הציבור לחזור אחר מי שיגרר במתון או אם אירע בשבת שא\"א ליגרר מותר לקרות בו כך ואם הדביקות הוא בתחל' כתיבת האות או באמצעה שממקום הדבוק ולהלן נכתב בפסול יש להוציא אחרת ובשעת הדחק שאין שם אחר וצריך שהות להביא ממקום אחר ס\"ת כשר יש לסמוך לגמור הקריאה בספר תורה זו:", + "זה שאמרנו שאם מחמת הדבק נשתנה צורת האות צריך להוציא אחרת כן הדין אפי' אם לאחר שיגרד הדבק יחזור תמונת האות לקדמותו וגם יש שיעור תמונת האות שנכתב בהכשר עד הדבק מ\"מ קודם הגרר אין כאן צורת אות כראוי:", + "אם נמצא בעת הקריאה אות שחלק לשני' כגון שהיודי\"ן של האלפי\"ן לא היו נוגעים בקו שבאמצע בין היו\"ד העליונה או התחתונה או שלא היו היודי\"ן של העייני\"ן והשיני\"ן ורגלי התאוי\"ן נוגעין בגוף האות או צדיק שכתובה כמו יו\"ד נו\"ן או שי\"ן שכתובה כמו עי\"ן יו\"ד או וא\"ו כזה עו או חי\"ת שכתובה כשני זייני\"ן או מ\"ם פתוחה שניטל הקו המחבר הוא\"ו עם הכ\"ף בכל אלו אעפ\"י שתינוק דלא חכים ולא טיפש מכיר לקרות את האות כראוי מ\"מ פסול הוא שהרי עינינו רואות שאין תמונת אות כראוי עד שיתקן וימשוך בקולמס עד שיגיע למקומו ויהי' אות א' ממש ולכן צריך להוציא אחרת ואין זה דומה לנדבק אות באות שמקילין בו קצת אעפ\"י שצריך גרירה משום שבזה שנפסק צריך לעשות מעשה בגוף האות להכשירו משא\"כ בנדבק שמעשה ההכשר אינו בגוף האות רק חוצה לו:", + "זה שאמרנו בנחלק לשנים פסול אין חילוק בין אם הי' חלוק לשנים בתחלת הכתיב' או שנפסק ונחלק באמצע ע\"י נקב שנעשה בקלף אחר שנכתב כתיקון או שבמקום א' באמצע האות קפצה הדיו מהקלף אף שנשא' רושם אדמומי' מהחלודה של הדיו ועי\"ז נעשה הפסק וחלוק באמצע האות בכל זה פסול אבל אם עדיין לחלוחי' משחרורית הדיו קיימת באותו מקום רק שקפץ קצת מעובי הדיו ולכן באותו מקום מראיתו כיהה ואינו בהיר כדיו של שאר הכתב ועי\"ז ניכר ההפסק או אם אפי' אם כל האות הוא כן אינו פסול שאעפ\"י שבודאי צריך לתקנו כדי שיהי' שמור שלא ימחק יותר במשך זמן מכל מקום עכשיו עדיין לא נפסל וא\"צ להוציא אחרת:", + "אם נפסק דגל מאחד מאותיות הפשוטות כגון וא\"ו זיי\"ן נו\"ן ויש ספק אם יש שיעור באורך האות כראוי כגון בוא\"ו מסופקים אם האורך מתחלתו עד מקום שנפסק שם יש בו די להיות אורך וא\"ו כראוי או שמא לא הגיע רק לשיעור ירד יש להבחין ע\"י תינוק דלא חכים ולא טיפש אם כשמכסין לו האותיות שלפניו וגם החלק התחתון שאחר ההפסק אעפ\"כ הוא קורא אותו א\"ו זה האות כי הוא תמונת וא\"ו הראוי' וכשר אבל האותיו' של אחריו א\"צ לכסות ואם לא ביחנו לכסות חלק התחתון שאחר ההפסק אינו מועיל אף אם הוא חלק קטן וקצר מאוד לפי שכשהתינוק רואהו הוא מרגיש לצרפו ואל החלק העליון ולכך קוראהו כתיקון ובאמת מן הדין אינו מועיל צירוף כשיש הפסק באמצע ולכן אם במקום שנפסק עדיין קיים קצת מאורך האות אחר ההפסק צריך לכסותו קודם שיראה לתינוק ואם ניקב אחד מרגלי הה\"א בתוך חלל הה\"א והמ\"ם עיין בסימן ל\"ב סעיף ט\"ו:", + "כל האות מס\"ת צריך שתהי' מוקפת גויל מארבע רוחותי' שלא תדבק אות בחברתה אלא יהי' ריוח ביניהם כחוט השערה וגם לא יהיו מופרדות הרבה זו מזו ואם יש פירוד בין אות לחברתה עד שתינוק דלא חכים ולא טיפש מחלק התיבה וקורא אותן שתי תיבות פסול ויש להוציא אחרת:", + "לכתחלה יש להפריד בין תיבה לתיבה ולהניח ריווח חלק כמלא אות קטנה ואם קירב אותם יותר משיעור הזה אם תינוק דלא חכים כו' יוכל להכיר ולקרות לשני תיבות כשר אבל אם קירב הרבה עד שתינוק קורא אותם לתיבה אחת פסול ויוציא אחרת:", + "אם שכח אות אחת בסוף או בתחלת התיבה ותלה אותו למעלה בין השורות ואם נטיל אות הזה בתוך השורה לא ישאר ריווח כלל בין שני התיבו' אעפ\"כ כשר שהרי מ\"מ ניכר שהם ב' תיבות וכן אם קירב שני תיבות הרבה אלא לבסוף התיבה הראשונה יש מ\"ם סתומה או שאר אותיות מנצפ\"ך שדינם להיות בסוף התיבה אפשר שזה עושה ג\"כ היכר שהם שני תיבות ולכן בשעת הדחק יש לסמוך שלא להוציא אחרת:", + "יש עמודים בס\"ת שצריך להתחיל בתיבות ידועים שר\"ת שלהם הם אותיות שסימנם בי\"ה שמ\"ו כידוע לסופרים ואם נמצא מעמודים האלו שאינו מתחיל כן א\"צ להוציא אחרת ומ\"מ צריך לתקן וגם יש לבדוק אחר שאר טעיות ולהגיה הספר ע\"י מומחה היטב שמאחר שהסופרים בקיאין בזה וזה שינה מסתמא ידו על התחתונה וכמו ששגג בזה יש לחוש לשגיאות וטעיות אחרות:", + "לפעמים יארע שהסופר כשמזדמן לו אות כ\"ף פשוט' בסוף שיטה והמקום רחב שמה ומ\"מ אין בו כדי לכתוב שמה התיבה שאחרי' ולכן הם מושכי' גג הכ\"ף עד סוף השיטה ועי\"ז א\"א להם להאריך הרגל כפלים כהגג ונשאר כמו דלת כזה ?ד והוא פסול זה מעשה סופרים בורים כי מעיקר הדין הכ\"ף פשוטה צריך להיות הרגל כפלים מן הג ואפי' אם יגרר קצת מן הגג פסול שזה חק תוכות וצריך למחוק הכל ולכתוב הכ\"ף מחדש ואם נמצא כן בשעת הקריאה צריך להוציא אחרת ואם רגל הכ\"ף פשוטה או נו\"ן פשוטה נוגע באות שבשורה שאחרוה כגון באמצע גג הבי\"ת או הד' וכדומה דינו כדין דבוק בתחלת האות שנוהגי' שלא להוציא אחרת ומ\"מ צריך לתקן ולהפריד הדבוק:", + "יש מקומות שנקוד בס\"ת על איז' אותיות כגון על איה שרה אשתך וכיוצא בו והוא מקבלות חז\"ל שעזרא הסופר נקד כן. אם לא ניקד כן אין להוציא זו לכתחל' לקרות בה עד שיתקן ואם נמצא בשעת קריאה אם הוא בחול ואפשר לנקד בקל יתקן ואם צריך שהות או שהוא בשבת א\"צ להוציא אחרת:", + "יש דברים שנוהגים בהם הסופרים ואינם מוזכרים בתלמוד רק מה שהעתיקו איש מפי איש כגון האותיות גדולות וקטנות שמנוים במסורה והמשונו' כגון פאי\"ן הלפופי' ואותיות עקומות והפוכות קצת וכן נהגו במנין השיטין שבכל דף ובראשי שורות שלמעלה משיר' הים ולמעלה ולמטה משירת האזינו כל אלו אינם רק למצוה ואם שינה לא מפסל וגם הנוני\"ן המנוזרין שעושין בין פרשת ויהי בנסוע ובין פרשת מתאוננים אם לא נעשו אין להוציא ס\"ת זה לכתחל' עד שיתקן כדינו ומ\"מ אין צריך להוציא אחר' אם נמצא באמצע הקריא' ומ\"מ יש לבדוק אחריו להגיהו היטב שיש לחוש לסופר שאינו מומחה ועכ\"פ נראה שלא הוגה היטב וכמ\"ש בסעיף י\"ח:", + "אות חי\"ת תמונתה כשני זיי\"נין ומחוברים יחד בגג כמבואר בב\"י ולבוש בא\"ח וידוע לסופרים ואם הוציאו ס\"ת בשבת ונמצאו בו חיתי\"ן עשויין בתמונ' שני ווי\"ן או בתמונ' דל\"ת וא\"ו אין להוציא ספר אחר שהרי לא נשתנה לצורת אות אחר ומ\"מ צריך לתקן האותיות הנמצאים ולהזהיר הסופרים ע\"ז כי תמונת החי\"ת יש לו עיקר בתלמוד ועמדו עליו גדולי הראשונים ז\"ל:", + "אות ה\"א שהרחיב צד העליון והרגל של הה\"א אינו בקצה השמאל כ\"א באמצע הגג כזה ה? וכן במ\"ם סתומה שהי' בסוף שיטה והרחיב הגג העליון כזה ם? אם הוא בחול ואפשר לתקן בקל יש לתקן ובשבת א\"צ להוציא אחרת ואם הה\"א או המ\"ם הוא משם הקדוש אין לתקנו וישאיר כך וכשר:", + "יש מדינות שנוהגים כל שנמצא טעות בס\"ת אפילו בחסירות ויתירות וכן בדבוק מקצת מן האות לחברתה באיזה מקום שיהיה מוציאין אחרת ובמקום שנהגו כן אין לשנות מנהגם כי יש להם על מה שיסמוכו:", + "אותיות שעטנ\"ז ג\"ץ צריך לתייגן ואם לא תייג אפילו תגין קטנים אין להוציאה לכתחלה עד שיתקן ומ\"מ אם נמצא באמצע הקריאה א\"צ להוציא אחרת:", + "הרמב\"ם בה' ס\"ת מנה כ' דברים הפוסלים בס\"ת ודיניהם עמוקים ורחבים מאד ואין קונטריס כזה מכילתו והרוצה לעמוד עלי' ביו\"ד ה' ס\"ת ובאו\"ח סי' ל\"ב וסי' ל\"ו יראה כי א\"א לפרט הכל רק כתבתי ראשי פרקים כמציץ מחרכים ישמע חכם ויוסיף לקח:", + "פסולי ס\"ת ע\"י חסר ויתיר וחליף אין בפרט אלא מה שבכלל שכללנו למעלה שהטעות שהענין משתנה על ידו או שיש שינוי במבטא כגון כשב כבש יש להוציא אחרת ודין חסר ויתיר שאין מוציאין אחרת הוא באחד מאותיות אהו\"י כשבאין לשימוש ולא לשורש ואעפ\"כ ראיתי ליחד שער בפ\"ע לפי סדר הפרשיות ואזכיר בהם בפרטות ספיקות שנפלו בטעיות הנמצאים ויש בהם מקום ספק אם זה טעות גמור' שצריך להוציא אחרת בשבילו ואלקטה באמרים מה שנמצא בפוסקים ובתשובות האחרונים ואכתוב הכרעתם בזה ולפעמים משיקול דעתי וחכם מבין מדעתו אחרי רואו כמה ענינים שונים ילמד סתום מן המפורש ומשכיל על דבר ימצא די ספקו ובין יבין אשר לפניו מענין הדומה לו ואם המצא ימצא איזה חילוף ודלוג לא יחרף לב נבון עליו ויהיה דילוגי עליו אהבה כי ישכיל וידע ממוצא דבר כי לא נעשה בתכיפה אחת חיבור קונטרס הלז רק אשר פקד פקדתי לבקרים לרגעי' אבחננו והיו הדברים האלה לאות כי הייתי נחפז לשלם את נדרי ומחשבתי מחשבה לטובה לערוך דיני' אלו על שער בת רבים לזכות את ישראל ולכן אם ימצא איזה שינוי בסדרי בראשית או שאר חומשי תורה המשכיל יבין כי כל מה שבתוכו מצטרף לקודש ואין מוקדם ומאוחר בתורה:" + ], + [ + "דין טעות חסר ויתיר וחליף שנמצא בס\"ת בעת הקריאה על סדר הפרשיות, ובו ס\"ד סעיפים.
בראשית הבי\"ת צריכה להיות בי\"ת רבתי דהיינו שהקו העליון של הבי\"ת הוא עב ביותר וסרח העודף עולה למעלה משווי שאר האותיות שבשורה והו' עפ\"י המסורה וכן נמנה במסורה אלפא בית\"א מאותיות גדולות. וגם מאותיות קטנות אם נמצא שלא נכתב כן רק כשאר אותיות אין להוציא בשביל זה ס\"ת אחרת אבל מ\"מ יש לתקן הספר תורה אח\"כ לכותבו כאשר מקובל במסורה:", + "שם. לשמור דרך עץ החיים יש ספרים שנמצא הכ' של דרך הפוכה כזה דר?. ויש שכתב בהם כזה דר? בכף כפופה והפוכה אם הספר מוחזק בכשרות וידוע שיצא מת\"י מומחה אין להוציא אחרת ויראה לי שבזה שנמצא בכ\"ף כפופה ודאי יש להוציא אחרת ואף ככ\"ף פשוטה הפוכה אין לקרות בו עד שיתקן ויעמיד הכ\"ף על מכונו כי זה הדרך הישר:", + "שם. כי טבת הנה צריך להיות חסר דחסר ואם כתב מלא אין להוציא אחרת ומ\"מ צריך לתקן ולכותבו חסר כדינו:", + "נח. החדש העשירי שנמצא כתוב חדש בלא ה' בתחלתו יש להוציא אחרת שחסרון הה\"א נרגש במבטא:", + "שם. ויהי כל ימי נח שנמצא כתוב ויהיו בוא\"ו לבסוף לכתחלה אין לקרות בה ואם טעו והוציאו ונמצא בשעת קריאה אין להוציא אחרת והקורא יקרא את התיבה ויהי ותהי' הוא\"ו יתירה והטעם בזה לפי שנמצא בקצת ספרים שיש לכתוב כאן ויהיו ולכן אעפ\"י שאנו סומכים על רוב הספרי' המדויק' שכתב כאן ויהי עכ\"פ יש לסמוך שלא להוציא אחרת אבל בשאר מקומו' שבתורה אם נמצא כתוב ויהיו במקו' ויהי או להיפך יש להוציא אחרת:", + "שם בסוף הסדרה תיבת בחרן יש כותבין נו\"ן הפוכה ויש שאין משנין אותה כלל ולכן בין אם נמצא כך או כך אין מגיהין אותה ומכ\"ש שא\"צ להוציא אחרת ומ\"מ יש לעשות לה תג עקום קצת בראשו ואם הוא הפוכה לגמרי כזה ? אעפ\"י שאין להוציא אחרת מ\"מ יש לתקנה לכתחלה ולעשותה תמונת נו\"ן הראוי ומי שנוהג לעשות מנוזרת אין מוחין בידו ותמונת' ידוע לסופרים:", + "לך לך. אמרי נא שנמצא כתוב אמור נא צריך להוציא אחרת:", + "תיבת בית אל הוא שני תיבית ולכתחלה יש לכותבו בשיטה אחת ואם חלקו וכתב בית בסוף שיטה ואל בתחלת שיטה לא נפסל ומכ\"ש שאין להוציא אחרת:", + "שם כדרלעומר וכל כיוצא בו מתיבות אלו שמקובל ביד הסופרים שהוא מלה אחת ושלא לחלקם בשני שיטין ואם נמצא בשני שיטין פסול וכמ\"ש בשער הקודם וצריך להוציא אחרת אבל אם הוא בשיטה אחת אך נחלק לשני תיבות אין להוציא אחרת ומ\"מ אחר השבת יש לתקן לקרב אותם ולעשותם כדינם וכידוע להסופרים שיש נכתב תיבה אחת ממש ויש שמניחים קצת ריווח שיראה קצת כאילו הוא שתי תיבות:", + "וירא. מה לך הגר אל תיראי ביו\"ד אחר התא\"ו שנמצא כתוב תראי חסר יו\"ד יש להוציא אחרת אם לא בשעת הדחק גדול וכן בכל מקום שענינו מלשון יראה כגון בסדר זה אל תירא אברם וכיוצא בהם אם חסר היו\"ד יש להוציא אחרת כי היו\"ד אינה שמושית רק שרשית ועל הקורא להדגישה ביותר שתהיה נכרת במבטא:", + "תולדות. מפדן ארם שנמצא כתוב מפדם במ\"ם סתומה לבסוף במקום הנו\"ן צריך להוציא אחרת:", + "שם. והנה תומם צ\"ל חסר א' וג\"כ חסר יו\"ד ואם נמצא כתוב תואמם מלא באל\"ף יש להוציא אחרת ומכ\"ש אם כתוב תאומם אבל אם נמצא חסר אל\"ף אלא שהוא מלא יו\"ד שנכתב תומים בשעת הדחק אין להוציא אחרת:", + "שם. הן עשו אחי איש שער שנמצא כתוב שעיר ביו\"ד צריך להוציא אחרת שהענין משתנה ששער בלא יו\"ד הוא מלשון שערות ושעיר ביו\"ד ענינו בהמה דקה שעיר עזים:", + "ויצא. מתחילת הסדרה צ\"ל פרשה סתומה ואם נמצא שאין שם פרשה כלל כמו סדר ויחי שאין שום ריווח בינה לסדר ויגש צריך להוציא אחרת ואין לסמוך על מי שכתוב שמאחר שנמצא כן בקצת ספרים אין להגיה ספר הנמצא כך שנראה שאותם שכתבו כך טעו בהבנת המסורה והעיקר שצ\"ל שם פרשת סתומה ואם לא עשה פרשה במקום שדינה להיות פסול וצריך להוציא אחרת:", + "ויגש. כי תועבת מצרים כל רעה צאן תיבת רעה צ\"ל בה\"א אם נמצא כתוב ביו\"ד יש להוציא אחרת אם לא בשעת הדחק:", + "שמות. כי מן המים משיתהו היו\"ד אחר השי\"ן ואם נמצא כתוב משתיהו א\"צ להוציא אחרת כמו בשאר חסר ויתיר:", + "וארא. בלהטיהם אם נמצא כתוב בלטיהם בלא ה\"א אחר הלמ\"ד וכן שם אח\"כ צ\"ל בלטיהם אם נמצא כתוב בלהטיהם בה\"א צריך להוציא אחרת:", + "שם. אחר תיבות יעלו הצפרדעים אין שם פרשה כלל וכן נוהגין עפ\"י גדולי המחברים תיקון סופרים אם נמצא בזה פרשה סתומה יש להוציא אחרת אם לא בשעת הדחק גדול ומ\"מ יש לתקן לעשותה כמנהג ועיין לקמן סעיף כ\"א בזה:", + "בשלח. ויסע משה את ישראל שנמצא כתוב את בני ישראל צריך להוציא אחרת:", + "שם. ונחנו מה שנמצא כתוב ואנחנו מה עם אל\"ף צריך להוצי' אחרת:", + "יתרו. בין פסוק לא תחמוד בית ובין פסוק לא תחמוד אשת צ\"ל שם פרשה סתומה ואם לא נמצא שם פרשה ובפרשת וארא אחר תיבת יעלו הצפרדעים הוא כמנהג שאין שם פרשה אזי צריך להוציא אחרת ואם שם יש פרשה וכאן אין פרשה אזי בשעת הדחק אין צריך להוציא אחרת ומ\"מ יש לתקן שניהם ולהפך הענין להסיר משם הפרשה ולעשותה כאן כמנהגינו:", + "משפטים. לבנו ייעדנה שנמצא כתוב יעדנה ביו\"ד אחת אין להוציא אחרת:", + "שם. על שלמה שכתוב שמלה או בשלמתו שכ' בשמלתו צריך להוציא אחרת וכן במקום שדינו להקדים המ\"ם ולכתוב שמלה כגון וישימו השמלה או שמלתך לא בלתה ונכתב השלמה או שלמתך וכל כיוצא בזה. וע\"ל סעיף כ\"ט לענין כבש כשב:", + "שם. כסותה לבדה כתיב כסותו קרי ואם נכתב כסותו בוי\"ו צריך להוציא אחרת ועיין לקמן סעיף כ\"ו:", + "שם. ואל משה אמר עלה ונמצא כתוב עלי ביו\"ד יש להוציא אחרת:", + "תרומה. אמה וחצי רחבו שכתוב רחבה יש להוציא אחרת אעפ\"י שאפשר לקרות הה\"א בחולם כקריאת וא\"ו כמו תיבת אהלה שכתב בה\"א וקריאתו בחול\"ם מ\"מ שם יש טעם לדבר עפ\"י הדרש משא\"כ כאן שמן הסתם הודאת הה\"א לבסוף הוא על נקוד' קמ\"ץ וא\"כ השינוי של האות עושה ג\"כ שינוי הנקידה וגם כי טעות גמור הוא החילוף של ה\"א במקו' וא\"ו ואינו דומה לשאר חסר ויתיר שאין נראה טעות גמור' כ\"כ:", + "תצוה. וסמכו אהרן ובניו (סימן כ\"ט פסוק י\"ד) יש לכתוב אהרן חסר כשאר אהרן שבתורה ומ\"מ אם נמצא בשעת קריאה בס\"ת אהרון מלא אין צריך להוציא אחרת רק אחר השבת יתקן ויעשנו חסר כדינו:", + "ויקרא. והנשאר בדם ימצה אם נכתב ימצא באל\"ף צריך להוציא אחרת:", + "שם. אם נמצא כבש במקום שצ\"ל כתוב כשב או להיפך יש להוציא אחרת וע\"ל סעיף כ\"ג:", + "שם. וחמשתיו צ\"ל מלא ביו\"ד. ואם נמצא חסר וחמשתו צריך להוציא אחרת:", + "צו. קודם פסוק וידבר ה' כו' אין לעשות שם פרשה פתוחה ומ\"מ אם נמצא כן אין לפוסלה ומכ\"ש שאין להוציא אחרת:", + "שמיני. ונטמתם בם צ\"ל בלא אל\"ף אם נמצא כתוב ונטמאתם בם באל\"ף אין צריך להוציא אחרת:", + "אמור. אשר תקראו אתם כתוב שמה שלש פעמים ושלשתם חסרים וא\"ו ואם נמצא אחד מלא בוא\"ו אין להוציא אחרת כשאין שם ס\"ת אחרת שהיא בחזקת בדוקה ביותר שהוא נקי מטעיות:", + "בהר. לא ירדנו בפרך שנמצא כתוב ירדנה בה\"א יש להוציא אחרת:", + "בלק. לכה נא אקחך כו' שכתוב לך בך' פשוטה ובלא ה' לבסוף יש להוציא אחרת ואם אין שם אחרת יש לגמור הקריאה בעולה זה שעלה עכשיו ויברך אחרי' ויפטיר ג\"כ ועיין לקמן סעיף ס' ואילך בדין טעות גמור שנמצא ואין שם אחרת:", + "שם. משמו אל הוא שני תיבות ואף אם נכתב בשני שיטין כשר:", + "המדינית. וכן הוא בריש פרשת פנחס ואם נמצא כתוב המידנית היו\"ד אחר המ\"ם ואחר הדלי\"ת אין שם יו\"ד צריך להוציא אחרת:", + "פנחם. יש ספרים שנדפס אחר כצאן אשר אין להם רועה פרשה פתוחה בין פרוק זה לפסוק שאחריו ויאמר ד' אל משה והוא טעות שאין ראוי להיות שם הפסק פרשה כלל ואם נמצא כן בס\"ת צריך להוציא אחרת:", + "מטות. וגדרות לצנאכם צ\"ל האל\"ף אחר הנו\"ן ואם נכתב לצאנכם האל\"ף קודם הנו\"ן צריך להוציא אחרת:", + "מסעי. ומגרשיהם יהיו לבהמתם ונמצא כתוב ומגרשיהן יש להוציא אחרת אם לא בשעת הדחק שאין שם אחרת יש לסמוך להשלים מנין הקרואים בספר זה והשביעי יהיה המפטיר:", + "דברים. ואת יהושוע צויתי בעת ההוא בוא\"ו שנמצא כתוב ההיא ביו\"ד אין מוציאין אחרת:", + "ראה. ועבדך שש שנים שנמצא ועבדוך בוא\"ו צריך להוציא אחרת:", + "כי תצא. ויצאה מביתו שנמצא כתוב ויצא בלא ה\"א בסוף צריך להוציא אחרת:", + "שם. פצוע דכה לכתחלה יש לכתוב דכה בה\"א אעפ\"כ אין להגיה אם נמצא כתוב באל\"ף ומכ\"ש שאין להוציא אחרת:", + "שם. מאן יבמי שנמצא כתוב מאין יבמי צריך להוציא אחרת:", + "כי תבא. אשר נתתה לי שנמצא כתוב אשר נתתי לי ביו\"ד צריך להוציא אחרת. ואם נכתב נתת בחסרון ה\"א אין מוציאין אחרת:", + "שם. בפסוק ארור שוכב עם אשת אביו אין דינו להיות שם פרשה סתומה ואם נמצא שם פרש' אין מוציאין אחרת ומ\"מ צריכ' תיקון והגה יתיר':", + "האזינו. לא אלה שנמצא כתוב אלוה מלא בוא\"ו במקום שנוהגין הסופרים לקדש תיבת אלה יש להוציא אחרת והס\"ת צריכה תיקון ע\"ד שיתבאר בענין טעות כיוצא בזה בשמות שאין נמחקין ובמקום שלא נהגו לקדשו א\"צ להוציא אחרת ואחר שבת צריך תיקון:", + "וזאת הברכה. אש דת צ\"ל מלה אחת כתיב וקריין תרין עפ\"י המסורה ואם נכתב בב' שיטין יש להוציא אחרת כמו אם שינה וכתב את הקרי בכתיב שפסול ומוציאין אחרת:", + "שם. לעיני כל ישראל שנמצא כתוב בסוף השיטה שבסוף הדף צריך להוציא' אחרת:", + "ראיתי לכתוב פה תיקון מגילת אסתר לתועלת הסופרים ורשמתי התיבות שיש מקום ספק בחסירות ויתירות שלהם לפי מנהגינו עפ\"י סדר א' ב': אחשורוש. כולם מלאים בשני וו\"ין רק ארבעה חסירים וא\"ו בתראה ואחד חסר שני הווי\"ן בכתיבה וסימנם לשלח יד במלך אחשורש (סי' ב' פסוק כ\"א) בשם המלך אחשורש (סי ג' פ' י\"ב) ויאמר המלך אחשורש לאסתר המלכה ולמרדכי (סי' ח' פ' ז') ויכתוב בשם המלך אחשורש ויחתום (סי' ח' פ' י') וישם המלך אחשרש כתיב אחשורו' קרי (סי' י' פ' א'): אמן את הדסה. (סי' ב' פסוק ז') אמן חסר וא\"ו: אותי וגם למחר. (סי' ה' פ' י\"ב) אותי מלא בוא\"ו: ארדי. (סי' ט' פ' ט') חסר יו\"ד אחר הרי\"ש: ביהודיים. (סי' ח' פ' ז') ביהודיים בשני יודי\"ן: גבה חמשים. (סי' ה' פ' י\"ד) גבה חסר וא\"ו: הגלה אשר הגלתה. (סי' ב' פ' וא\"ו) הגלה חסר וא\"ו: היושב בשער המלך. (סי' ו' פ' יו\"ד) היושב מלא וא\"ו: הזכרנות דברי הימים. (סי' וא\"ו פ' א') הזכרנות חסר וא\"ו אחר הרי\"ש ומלא וא\"ו אחר הנו\"ן: החיצונה. סי' וא\"ו פ' ד') מלא ירד ומלא וא\"ו: החלות. (סי' וא\"ו פ' י\"ג) מלא וא\"ו: היהודיים ומרדכי בא. (סי' ח' פ' א') היהודיים בשני יודי\"ן וכן ולהיות היהודיים עתודים (סי' ח' פ' י\"ג) בשני יודי\"ן ושאר תיבות היהודים שבמגילה נכתבים בירד אחד לבד: הולך וגדול (סי' ח' פ' ד') הולך מלא בוא\"ו: הגורל להמם ולאבדם (סי' ט' פ' כ\"ד) הגורל מלא בוא\"ו: הפרים האלה ונכתב (סי' ט' פ' ל\"ב) הפרים חסר וא\"ו: וישנה (סי' ב' פ' ט') וישנה בלא יו\"ד אחר הנו\"ן: ותבואינה (סי' ד' פ' ד') מלא וא\"ו ויו\"ד: ויבוא אל ביתו (סי' ה' פ' יו\"ד) ויבוא מלא בוא\"ו: וששן ויקר (סי' ה' פ' ט\"ז) וששן חסר וא\"ו: וששון ליהודים (סי' ח' פ' י\"ז וששון מלא וא\"ו: ונהפוך הוא (סי' ט' פ' א') ונהפוך מלא בוא\"ו: ומשלח מנות איש לרעהו (סי' ט' פ' י\"ט) ומשלח חסר וא\"ו: ומשלוח מנות איש לרעהו ומתנות לאבינים (סי' ט' פ' כ\"ב) ומשלוח מלא וא\"ו: ומתנות לאבינים (שם) ומתנות מלא וא\"ו: ובבאה (סי' ט' פ' כ\"ה) ובבאה חסר וא\"ו: ודבר שלום (סי' יו\"ד פ' ג') ודבר חסר וא\"ו: חרבונא. בגתא (סי' א' פ' יו\"ד) [חרבונא] באל\"ף לבסוף: חרבונה א' מן הסריסים (סי' ז' פ' ט') בה\"א לבסוף: יושב בשער המלך קצף (סי' ב' פ' כ\"א) יושב מלא בוא\"ו: יושב בשער המלך ותאמר (סי' ה' פ' י\"ג) יושב מלא: כלשונו (סי' א' פ' כ\"ב וסי' ג' פ' י\"ג) כלשונו מלא וא\"ו: כלשנו (סי' ח' פ' ט') כלשנו חסר וא\"ו: לבוא בדבר המלך (סי' א' פ' י\"ב) לבוא מלא בוא\"ו: לנפל לפניו (סי' וא\"ו פ' י\"ג) לנפל חסר וא\"ו: לרוב אחיו (סי' יו\"ד פ' ג') לרוב מלא וא\"ו: מנותה (סי' ב' פ' ט') מלא וא\"ו וחסר י' אחר התי\"ו: מבהלים ודחופים (סי' ח' פ' י\"ד) מבהלים חסר וא\"ו: מנות לרעהו (סי' ט' פ' י\"ט ופ' כ\"ב) מנות מלא וא\"ו: מהדו ועד כוש (סי' א' וסי' ח' פ' ט') מהדו חסר וא\"ו אחר הה\"א: נערותיה לטוב (סי' ב' פ' ט') נערותיה מלא בוא\"ו: ספרי המלך (סי' ח' פ' ט') ספרי חסר וא\"ו: עתודים ליום הזה (סי' ח' פ' י\"ג) עתודים בוא\"ו אחר התא\"ו כתיב ועתידים ביו\"ד קרי. וקדמאה (סי' ג' פ' י\"ד) עתדים: פרשנד?תא תא\"ו קטנה: פרמ?שתא שי\"ן קטנה: וי?זתא וא\"ו גדולה וזיי\"ן קטנה: צרר היהודים בכל המגילה כתוב חסר וא\"ו: רחוב (סי' ד' פ' וא\"ו) רחוב מלא בוא\"ו: שנות מכל עם (סי' ג' פ' ח') שנות חסר וא\"ו אחר השי\"ן: (פ) תבא ושתי (סי' א' פ' י\"ט) תבא חסר וא\"ו: תר נערה (סי' ב' פ' י\"ב ופ' ט\"ו) תר חסר וא\"ו: תלהו (סי' ז' פ' ט') תלהו חסר וא\"ו אחר הלמ\"ד:", + "אם טעה הסופר וכתב בתיבות ליהודים ה' יתירה בין הוא\"ו ובין הד' שיש כאן שם שלם של הוי\"ה סמוכים יש לתקן לגרד הנקודה אשר בה\"א היתירה. וגם יגרר קצת רגל הימיני כדי שיתבטל מצורת אות ושוב יחזור וימשך בקולמס הרגל הימיני כבראשונה לעשות ממנו דל\"ת כתיקנו שאם לא יעשה כן יהי' חק תוכות שפסול גם לא ימחוק ה' ד' י' ם' או אפי' הדל\"ת לבד עד שיגרר באות הה\"א לעשות ממנו דל\"ת תחלה. ואח\"כ ימחוק הדל\"ת שאחריה ויכתוב במקומה י\"ם ומי שחוכך בזה להחמיר יכול לקדר תיבה זו של ליהודים וישים מטלית במקומה ויכתוב תיבת ליהודים כתיקנה:", + "יש לעשות כל פרשיות שבמגילה סתומות ואם עשה פתוחות כולם או מקצתן אין להכשיר כ\"א בשעת הדחק שאין לו מגילה אחרת לקרות בה מותר לקרות בזו בברכה:", + "בכתיבת עשרת בני המן צריך לכותבם כשירה להניח חלק בין כתב לכתב ואם לא עשה כן פסולה וצריך לכתוב ברוחב הדף בתחלתו איש מצד א' ואת מצד השני וחלק באמצע ואח\"כ פרשנדתא מצד זה ואת מצד השני וכן כולם ובסוף הדף ויזתא מצד זה עשרת מצד השני ולסיים בזה הדף ואם היו כתובים שם עוד שיטות אחרות באותו הדף אחר סיום עשרת ב\"ה אף שעשרת כתוב בסוף שיטה ברוחב הדף וכן אם לא התחיל בתיבת איש בדאש הדף רק כתב לפניו שיטות אחרות אף שתיבת איש כתוב בראש שיטה ברוחב הדף אם יש שם מגילה אחרת שכתובים עשרת ב\"ה במילוי כל הדף בלי שיטות אחרות לפניהם ולאחריהם כדינו אין לקרות בזו לכתחלה בצבור אם לא שאין שם מגילה אחרת כשרה כלל או אפי' יש למצוא מגילה אחרת כשרה אלא שיש טורח צבור להיות מתונים עד שיחזרו ויביאו מגילה אחרת יכולים לקרות בזו:", + "מה שנוהגין הסופרים לכתוב עשרת בני המן מאותיות גדולות אינו מעיקר הדין שהרי לא נמנו במסורה בין האלפא ביתא גדולים אך הסופרים נהגו כן לפי שעל הרוב כותבין המגילות על דפין ארוכים ועשרת ב\"ה אינו אלא י\"א שיטין וצריך למלאות בי\"א שיטין את כל הדף כמ\"ש בסעיף שלפני זה וישאר חלק הרבה לבסוף או ריווח גדול מאוד בין שיטה לשיטה ולכן כותבין אותיות גדולות למלאות הדף ואעפ\"י שבדף אחד אין לעשות אותיות גדולות וקטנות כשאינו מקובל לבעלי המסורה לעשותם מ\"מ כיון שעשרת ב\"ה הם כתובים בדף מיוחד בפ\"ע אין להקפיד אף שהדפין אחרים הם כתובים בכתיבה דקה ודף זה בכתיבה גסה ומ\"מ כשאין יריעות המגילה ארוכים שלא יושחת תואר העמוד כשיכתוב בכתיבה בינונית קרוב לכתב של שאר הדפין מוטב לכתוב כתיבה בינונית וגם יש למנוע מלעשות כאשר נהגו מקצת סופרים שבמקום שהשם הקדוש רמוז בראשי תיבות או בסופי תיבות שמו אותיותם אותיות גדולות ואין לעשות כן לכתחלה ומ\"מ אין לפסול הכתיבות כן וקורים בהם אף לכתחלה:", + "מגילה שלא כתב בעמוד אחרון כ\"א ג' או ד' שיטות והשאר חלק וגם לא סיים באמצע שיטה רק בסופה כשרה לקרות בה לכתחלה:", + "אם אירע בחודש אדר שבכלות זמן קידוש הלבנה שהוא חצי כ\"ט י\"ב תשצ\"ג היה בליל י\"ד בזמן קריאת המגילה יש להקדים קידוש הלבנה לקריאת המגילה לפי שקידוש לבנה הוא תדיר וגם יש לחוש שיעבור זמנה שיכסוה עננים ואם קודם קריאת המגילה לא נראית רק באמצע הקריאה נתפזרו העבים וזרחה הלבנה אזי אם רוב הציבור קדשו הלבנה מקודם רק איזה יחידים נשארו אין להם לצאת באמצע הקריאה אפילו אם אין כאן חשש הפסק כגון שעדיין לא התחילו לקרותה כלל מ\"מ כיון שאין לצבור להמתין עליהם א\"כ יצטרכו לקרות אח\"כ ביחיד שלא ברוב עם ואין זה נכון שהקריאה בצבור הוא דוחה אותה ואם כל הצבור לא קדשו מקודם ובאמצע קריאת המגילה זרחה הלבנה אין להפסיק באמצע הקריאה אם לא שזמן קידוש הלבנה שהוא חצי כ\"ט י\"ב תשצ\"ג יהיה זמנו כלה טרם יגמרו הצבור קריאת המגילה אז אם כל הצבור לא קדשו יפסיקו כולם ויקדשו הלבנה ואח\"כ יגמרו קריאת המגילה אבל אם יחיד או יחידים שלא קידשו עדיין הלבנה אירע להם כך אין להם להפסיק ולבטל הקריאה בציבור בשביל זה:", + "לכתחלה צריך לחזור אחר קורא שיקרא המגילה בנקודות וטעמים כהלכתה ואם אין שם מי שיודע לקרות בטעמים אעפ\"כ יש לברך הברכות כדינם ואין להעמיד אחר שיקרא לפניו מתוך החומש ומ\"מ אם אין רוצים לקרות בלא טעמים עכ\"פ יש ליזהר שיקרא בלחש שלא יהיה נשמע רק לאזני הקורא ואם אין מי שיודע לקרות הנקודות כראוי יש לקרוא אחד לפניו מתוך החומש בלחש ומ\"מ יש לזה שקרא מתוך החומש לקרות אח\"כ מתוך המגילה כי מן הסתם לא היה יכול לכוין דעתו לשמוע היטב בשעה שקרא זה המגילה מחמת טרדתו להשמיע לאזני הקורא:", + "מקום ישוב שנתלקטו שם עשרה ואין בידם מגילה כשרה כדינה מ\"מ אם היא מגילה כתובה בקלף כהלכתה רק שיש חסרון תיבות באמצע ואין חסר ענין אחד שלם יכולין לקרות בברכה והטעות יקרא הקורא בע\"פ אם יודע או יאמרו לפניו מתוך החומש אבל אם אין בידם מגילה בכתב כלל רק בדפוס ומכ\"ש מתוך החומש לא יברכו כלל ויקרא כ\"א לעצמו בלא ברכה ולא שיצאו בזה רק לזכד הנם בלבד וכאשד יזדמן להם מגילה כשרה מחויבים לקרות בה שזמן קריאתה כל היום ויחיד שיש בידו מגילה פסולה יקרא ולא יברך:", + "אם קרא אחד המגילה בצבור ונשתתק או נחלש והוצרך לפסוק באמצע יש לזה השני הבא להשלים הקריאה להתחיל מתחלת הפסוק ששם פסק הראשון ואין צריך לברך שנית כלל ואם זה שבא לגמור הקריאה לא הי' שם בשעת ברכה שבירך הראשון ולא יצא עדיין ידי קריאת המגילה עד המקום שפסק הראשון אם הצבור מרוצים שיתחיל מראש יברך ויתכוונו גם הקהל לצאת בברכה זו ג\"כ ויתחיל מראש ומ\"מ טוב ביותר שלא יתחיל מראש ולא יברך ואחר שיקרא לצבור ממקום שפסק הראשון יברך ויקרא לעצמו. (עתה אני חוזר לדין ס\"ת):", + "אם נמצא טעות שהס\"ת פסולה מחמתו וצריך להוציא אחרת ואין שם אחרת אזי אם אירע הטעות בקריאת השלישי או אח\"כ באמצע קריאת העולה טרם שבירך ברכה אחרונה ישלים עמו הפרשה שלו ולא יברך ברכה אחרונה רק יעמוד שם והש\"ץ יקרא לעולים אחרים עד תשלום ז' עולים ולא יברכו כלל רק הש\"ץ יקרא לכ\"א פרשה שלו עד גמר הסדרה וזה העולה שנמצא הטעות בקריאה שלו העומד שמה לא יסיח דעתו ויקרא בלחש עמהם ובגמר הסדרה יברך הוא ברכה אחרונה דהוא יאמר ג\"כ ההפטורה בנביא בברכותי' ויש מי שכ' שיאמר ההפטרה בלא ברכות ויתבאר בשער ההפטרה סעיף מ':", + "אם נמצא הטעות בשלישי או בשאר העולים אחר סיום קריאתן שבירכו ברכה אחרונה ואין שם ס\"ת אחרת אם עדיין לא ירד לא ירד ויקרא הקורא לפניו שאר הסדרה עד תומה ואם כבר ירד יש לקרות לעולה אחר או אחר יעלה מעצמו ולא יברך ויקרא לפניו הסדרה עד תומה וההפטרה יאמרו בלא ברכות ויש מי שמתיר לקרות עולים אחרים עד תשלום ז' אנשים ולא יותר והשביעי יהיה המפטיר בנביאים בברכות והעולים יברכו כדרכ' כיון שהוא שעת הדחק ומ\"מ אין לקרות יותר מז' עולים וגם אין להוציא ס\"ת זו לקרות בה במנחה או לקריאה אחרת אע\"פ שהיא קריאת חובה:", + "אם נמצא' הטעות בשביעי אחר שבירך ברכה ראשונה ואין שם ס\"ת אחרת יקרא הטעות ע\"פ וישלימו עמו כל הסדרה ולא יקראו עולים יותר אפילו במקום שנהגו לקרות ירד עולים בכל שבת וזה השביעי יקרא ההפטרה בברכותיה וכן אם הטעות נמצא בעליי' אחד מן הנוספין יגמרו עמו עד גמר הסדרה ויברך ברכה אחרונה והוא יקרא ההפטורה בברכותי' ואין חילוק בכל זה בין טעות גמור' של חסרון או נמחק של אות הפוסל או חסרון תיבה שלימה ואם אין שם ס\"ת בלא טעות רק חומש אחד שבאותו ספר הוא שלם בלא טעות יש מקילין ויש מחמירין וקצרתי בזה שמנהגינו שלא לקרות בס\"ת הפסול כלל להוציאו לכתחלה:", + "אם נמצא טעות בס\"ת בשעת קריאת המפטיר בשבת יגמור קריאתו ולא יברך אחריה ואם הרגיש הטעות קודם שאמר קדיש לא יאמר קדיש אלא זה המשלים הקריאה ובירך ברכה אחרונה יתחיל ברכת ההפטורה ויקרא ההפטורה ואחר גמר ההפטורה בברכות יאמר קדיש ואם כבר אמר קדיש יקראו למפטיר בתורה בלא ברכה וההפטורה יכול לומר בברכותיה ומ\"מ אם זה המשלים עדיין לא ירד אע\"פ שאמרו קדיש מ\"מ טוב שיהא הוא הקורא למפטיר בלא ברכה מלקרות איש אחר ודוקא לענין מפטיר של שבת אבל הפטורת יו\"ט או של ארבע פרשיות וכיוצא שקריאת המפטיר בספר השני הוא לחובת היום ונמצא בו טעות יש להוציא אחרת כמו אם היה טעות בקריאת הסדרה של שבת ויתבאר בשער המועדים ואם נמצא טעות בהפטורה של חובת היום ואין שם ס\"ת אחרת יש ליקח הראשונה שקראו בה העולים למנין חמשה או שבעה ולגוללו לקרות פרשה ההפטורה:" + ], + [ + "דין מנין הקרואים בשבת ויו\"ט ושאר זמן קריאת התורה, ובו ל\"ט סעיפים:
כבר ביארנו כי בשבת שחרית יש חיוב לקרות זיי\"ן אנשים חוץ מהמפטיר ואפילו אם חל בו יו\"ט קורין ז' בפרשת יו\"ט ואין פוחתין מהם אבל מוסיפין עליהם אבל בשבת במנחה ובשני ובחמישי ומנחה ביוה\"כ ובחנוכה ובפורים ותשעה באב ושאר תענית צבור בקריאת שחרית או מנחה קורין שלשה דהיינו כהן לוי ישראל ואם אין שם כהן קורין לוי או ישראל במקום כהן ואם אין שם לוי והעולה ראשון היה כהן קורא הכהן שנים ואומר במקום לוי ואז הכהן חוזר ומברך וקורא אבל לא יקרא לכהן אחר במקום לוי ואם העולה הראשון היה לוי או ישראל במקום כהן אין קורין אותו במקום לוי וגם אין קורין לוי אחר רק קורין ישראל כדרכו ואין אומרים במקום לוי ושאר דינים בזה נתבאר בשער א':", + "בזמן שקורין שלשה אין פוחתין מהם ואין מוסיפין עליהם ומנהג במדינות אלו שלא להוסיף אפילו כשיש חתנים או בעלי ברית בבה\"כ ואין מפטירין בנביא מלבד במנחת יוה\"כ ותשעה באב שחרית ומנחה ותענית צבור בקריאת המנחה מפטירין בנביא ומ\"מ אין קורין רק שלשה אלא שהשלישי הוא המפטיר ויבואר קריאת והפטורת כ\"א במקומו:", + "ביום שקורין שלשה אין קורין פחות מעשרה פסוקים ופסוק וידבר עולה מן המנין ואם הענין נשלם בתשעה פסוקים כגון פרשת ויבא עמלק שקורין בפורים שאין בו אלא תשעה פסוקים די בכך ובין שיש שם תשעה או עשרה או יותר עכ\"פ אין לפחות לשום אחד מהעולים מקריאת שלשה פסוקים דהיינו כשיש תשעה פסוקים קורא כ\"א שלשה ובעשרה פסוקים שנים קורין ג' ג' וא' קורא ד' והקורא ד' משובח ועכשיו קורין במנחת שבת וב' וה' כל הפרשה הראשונה של הסדר שיקראו בשבת הבאה ככתוב בסידורים וציינו הפסקת הפרשה לג' אנשים ואם שינה מסדר הזה אינו מעכב רק שעכ\"פ לא יפחות לא' פחות מג\"פ:", + "אף שלכתחלה יש לקרות להג' עשרה פסוקים מ\"מ אם לא קרא רק ט' פסוקים דהיינו ג' לכ\"א א\"צ לחזור ולקרות וראי' לדבר פרשת עמלק ואם אחד קרא רק שני פסוקים אעפ\"י שהשנים שעמו קראו ד' ד' מ\"מ צריך לחזור ולקרות ואפילו אם זה קרא פסוק אחד למפרע שכבר קרא שלפניו והוסיף עליו שני פסוקים אינו עולה לו וצריך לחזור ולקרות אם לא שהוא שעת הדחק ולענין הברכה שני' לפני' כך דינו אם עדיין לא בירך ברכה אחרונה אעפ\"י שכבר גלל הס\"ת והי' בדעתו לברך ונזכרו שלא קרא רק שני פסוקים חוזר וקורא בלא ברכה שני' לפני' אבל אם כבר בירך ברכה אחרונה נסתלקה קריאה הראשונה לגמרי ולכן צריך לחזור ולברך לפניה ולהתחיל ממקום שהתחיל בקריא' הקודמת כי קריאת שני פסוקים אלו לא עלו כלל ואפילו אם כבר קראו לאחר העולה אחריו ועלה לתיבה יעמוד שם עד שיברך זה שנית ויקרא הג\"פ הראוים ויברך לאחריו ואח\"כ יקרא זה שעלה אחריו כראוי לו ואם כבר התחיל השני לברך או סיים כל הברכה ונזכרו יש להתחיל ממקום שהתחיל זה שלפניו ויקרא עמו אותן השני פסוקים שקרא הראשון ועוד ג\"פ ויברך לאחריה והראשון יעמוד שם עד שיגמור זה ואח\"כ יברך הראשון שקרא ב' פסוקים ויקרא להלן ממקום שסיים זה כדי להשלים מנין הג' כי מה שקרא תחלה ב\"פ לא עלתה לו ואם לא התחיל הב' לקדות מראש אותן השני פסוקים אלא קרא ממה שסיים הראשון יש מי שאומר שיש להראשון לחזור ולקרות השני פסוקים ועוד פסוק עמו אע\"פ שלא תהיה הקדיאה כסדרם ול\"נ שאין לעשות כן אלא גם בזה יש להראשון לקרות להלן ואם הראשון ירד מהתיבה יכולין לקרות לאחד להשלים מנין הג' בקריאת כ\"א ג\"פ כדין:", + "אם אירע בשבת או יו\"ט שקרא לאחד מן העולים רק שני פסוקים ובירך לאחריה יקרא האחד העולה אחריו ויתחיל ממקום שהתחיל הראשון וישלימו ז' קרואין מלבד זה שקרא הב\"פ וכן אם אירע ביו\"ט יש לעשות כן לקרוא אחר כיון שי\"א שמותר להוסיף ביו\"ט:", + "אם בקריאת מנחה בשבת או בב' וה' קרא ודילג פסוק אחד באמצע ולא קראו אם קרא יו\"ד פסוקים בלא פסוק המדולג אינו חוזר וקורא ואם לא קרא רק ט' פסוקים בלא הפסוק המדולג חוזר וקורא ואם חזר וקרא בלא ברכה שלפניה יצא וכן הדין בקריאת יו\"ט ופרשת מועדים ושאר קריאות מלבד קריאת שבת שאפילו קראו לז' אנשים לכ\"א ג\"פ מלבד הפסוק המדולג ואפילו כבר החזיר הס\"ת והתפלל מוסף צריך להוציאה שני' ולקרות הפסוק המדולג ושנים עמו בברכה לפניה ולאחריה ואין צריך לומר אם דילג יותר מפסוק אחד ואם היה הדילוג בקריאת המפטיר ליו\"ט שהוא לחובת היום או בקריאת פרשת פרה שהפסיק באמצע וכיוצא יתבאר בשער המועדים:", + "אפילו אם לא דילג פסוק שלם רק מקצת ואפי' תיבה אחת צריך לחזור ולקרות ויש להתחיל מתחלת אותו פסוק ולקרותו ושנים עמו כדין פסוק שלם:", + "אם קרא השני מה שקרא הראשון שלפניו אם הוסיף בקריאתו עוד שלשה פסוקים או אפילו שנים במקום דלא אפשר אותו שני עולה מן המנין ולכן בר\"ח הלוי מתחיל מן ואמרת אע\"פ שאינו מוסיף בקריאתו רק שני פסוקים משום דלא אפשר אבל אם לא הוסיף שום פסוקים אינו מן המנין חוץ מקריאת פרי החג שהרביעי קורא מה שקראו הראשונים משום דלא אפשר ולכן בר\"ח אם טעה וקרא לוי עד ובראשי חדשיכם אז יתחיל לקרות לשלישי מן עולת תמיד ואעפ\"י שכבר קרא ללוי וא\"א להוסיף מ\"מ כיון דלא אפשר מותר ולכתחלה אין לקרות עם השני כלל מה שכבר קרא הראשון אף בתוספת פסוקים אך יש נוהגין בפרשת בחוקותי קורא לעולה לתוכחה ג\"פ קודם כדי להתחיל בדבר טוב אף שכבר קרא השלישי אותן הפסוקים:", + "אם ביטלו קריאת הסדר בשבת אחד מחמת איזה אונס אזי לשבת הבאה קורין אותו הסדר עם הסדר השייך לאותו השבת והעולה רביעי יחבר הסדרים יחד כמו בשבת שקורין ב' סדרים מחוברים אך אם אותו השבת שביטלו היה צריך לקרות שני סדרות מחוברים אין לקרות הסדר או הסדרות שנתבטלו רק הסדר השייך לאותו שבת לבד וכן אם בטלו כמה שבתות אין לקרות כל מה שביטלו יחד רק קורין הסדר של שבת שלפניו עם סדר שבת זו לבד ומי שרוצה לנהוג ולקרות מה שביטלו שבת של מחוברין או ביטול כמה שבתות אין מזניחין אותו. ואם בטלו פרשת ויחי שהוא סוף ספר אין לקרותו בשבת שאחריו עם שמות שהוא ראש הספר וכן בשאר סוף הספר וראש הספר אין לקרות מחוברין כי צריך שיקרא איש אחד סוף הסדר וראשו שיתחברו יחד כדין שני סדרות מחוברים ובשני ספרים אין נכון לעשו' כן ועיין לקמן סעיף ל\"ט:", + "אם ביטלו הקריאה בבה\"כ אחת והציבור מבה\"כ זה שמעו קריאת ס\"ת בבה\"כ האחד א\"צ להשלי' אבל אם רוב הצבור לא שמעו כלל אעפ\"י שיש שם בתי כנסיות אחרות שקראו שמה כדין מ\"מ אותן שלא שמעו הקריאה דהם רוב הצבור של בה\"כ זה צריכין להשלים הקריאה:", + "אם התחילו לקרות בשבת ולא סיימו מחמת אונס או קטט יש להשלים בשבת שאחריו ולקרותו עם הסדר השייך לאותו שבת ויש להתחיל עם הכהן מראש הסדר של שבת שעבר ולקרות עמו כל מה שקראו בשבת העבר ולהוסיף עוד שלש פסוקי' או יותר מה שלא קראו בשבת העבר ושם יפסוק הכהן ויברך לאחריה ושוב יקראו כדרכם ואף אם לא ישאר בסדר הא' אחר שסיים הכהן קריאתו שיעור שיהיה בו כדי לקרות לוי וישראל ולחבר הסדרות ע\"י רביעי אלא יצטרך לחבר הסדרות ע\"י הב' או הג' אין זה מעכב:", + "אם ביטלו קריאת יום ב' אין משלימין הקריאה ביום גימל ומכ\"ש כשביטלו קריאת יום ה' או שאר קריאות שקורין בחנוכה ובפורים ותענית אין להם תשלומין ובביטול קריאת פ' מועדים או של פרשיות יתבאר בשער המועדים:", + "אם הציבור קראו בס\"ת בזמן הראוי ומעט מן הציבור לא היה שם בעת התפלה ובאו אחד כך ומתפללין אין נכון להוציא ס\"ת פעם אחרת לקרות בה אבל אם הראשונים השכימו להתפלל ולקרות והשניי' מתפללין בזמן הקבוע יכולים לקרות שניה ומכ\"ש אם בבה\"כ ההוא מנהג קבוע להתפלל בהשכמה ואח\"כ מתפללין שני' שמותר לקרות וגם מותר לחזן המתפלל לעמוד במקום שעמד המתפלל הראשון:", + "כבר ביארנו שבשבת קורין ז' חוץ מן המפטיר ואין פוחתין מהם אבל אם רצו להוסיף מוסיפין ויש מקומות שנוהנין סילסול בעצמם שלא להוסיף רק לקרות שבע קרואים אף בשבת ויש שמוסיפין אלא שנוהגין שלא לקרות יותר מעשרה חוץ המפטיר משום טורח צבור ובמקום שאין קורין רק שבעה אז כשקורין השביעי אומר יעמוד פב\"פ שביעי ובמקום שמוסיפין קורין להז' סתם כשאר הקרואים רק כשקורין המשלים אומר יעמוד פב\"פ אחרון וכשחל ר\"ח טבת בשבת או שבת פרשת שקלים או פרשת החודש שחל בשבת [ר\"ח] שיש ג' ספרים והקורא בספר הב' לחובת היום הוא המשלים חיוב הקריאה אז אם קראו רק ששה בסדר היום אזי כשיקרא הששי המשלים פ' השבוע אומר יעמוד פב\"פ ששי ולעולה בס' הב' לקרות בחובת היום יעמוד פב\"פ שביעי אבל אם הוסיף וקרא בסדר השבוע יותר מששה קרואים אזי למשלים בסדר השבוע יקרא סתם ולעולה בספר הב' לחובת היום אומר יעמוד פב\"פ אחרון:", + "ביום טוב של פסח ושבועות ור\"ה וסוכות ושמיני עצרת קורין חמשה חוץ מהמפטיר ואין פוחתין מהם ואין מוסיפין עליהם ולמשלים הקריאה אומר יעמוד פכ\"פ חמישי ואם אחד מיו\"ט אלו חל בשבת מחלקין הפרשה של חובת היום וקורין שבעה בפרשה זו עצמה שקורין בה חמשה בחול רק ביום אחרון של פסח וביום ב' של שבועות יש חילוק שאם חל בחול מתחילין כל הבכור ובשבת מתחילין עשר תעשר ובשמיני עצרת אף כשחל בחול מתחילין עשר תעשר מפני שמזהיר על מתנות עניים ומ\"מ אין קורין בו כשחל בחול רק חמשה וכשחל בשבת קורין שבעה:", + "יו\"ט שחל בשבת שקורין שבעה מנהג במדינות אלו שאם רצה להוסיף מוסיף ולמשלי' הקריאה קורא יעמוד פב\"פ אחרון:", + "ביוה\"כ שחרית קורין ששה חוץ מן המפטיר ואם חל בשבת קורין שבעה ומ\"מ אע\"פ שחל בשבת אין מוסיפין לפי שסיום קריאת העולים מכוונים לסיים בענין כפרה לכן אין לשנותם ואף במקום שמחמת רבוי העולים יש ריווח לצדקה לא נהגו להוסיף ובקריאה שקורין בין מוסף למנחה קורין שלשה והג' הוא המפטיר ופשוט שאין מוסיפין כלל ויבואר עוד בשער המועדים אי\"ה:", + "בחולו של מועד ובראשי חדשים שחלים בחול קורין ארבעה אין פוחתין מהם ואין מוסיפים עליהם ואם חל ר\"ח בשבת מוציאין ב' ס\"ת, באחד קורין סדר השבוע ובשני קורין למפטיר בפ' ר\"ח מן וביום השבת עד ונסכו:", + "חה\"מ פסח שמוציאין ב' ספרים אף כשחל בחול קורין על סדר קדש בכספא כמו שיבואר בשער המועדים קורין ג' בספר הא' על הסדר הלז והד' קורא בספר הב' בקרבנות היום אין מפסיקין בקדיש בין שני הקריאות לפי שהקריאה בספר הב' הוא באה להשלים מנין הד' קרואים שהוקבעו לקרות היום וא\"צ להפסיק ביניהם:", + "בשמחת תורה מרבים בקרואים וכל בני הכנסת ואף נערים וקטנים כולם עולים לתורה וקוראים בפ' וזאת הברכה הרבה פעמים ויתבאר בשער המועדים ויש מקומות שנוהגים כן אף בחתונה כשיש חיובים הרבה לקרות כמה פעמים ובמדינתינו לא נהגו כן:", + "בשבת שקורין ב' סדרות מחוברין יש לקרות הרביעי להשלים סדרה הראשונה ולהתחיל השניה שאז מנין הקרואים המחויבים מן הדין יש בכל סדרה מחצה ואף אם בסדר השני מוסיפין כמה קרואים על מנין ז' אין בכך כלום כיון שאין זה רק הוספה ולא חיוב מן הדין וההפטורה קורין השייכה לסדרה שניה ויבואר בשער ההפטורה:", + "י\"ד סדרות יש בתורה שהם ז' זוגות שלפי קביעות השנה יש שנה שכולם מחוברות ויש שנה שכולם נפרדות ויש שמקצתם מחוברות ומקצתן נפרדות ואלו הן ויקהל פקודי: תזריע מצורע: אחרי מות קדושים: בהר בחוקותי: חוקת בלק: מטות מסעי: נצבים וילך: וארשום חיבורם ופירודם משנה זו תקע\"ז עד שנת ת\"ר שנה זו: תקע\"ז. ותקצ\"א ותקצ\"ה ותקצ\"ח כולם מחוברות רק חוקת ובלק נפרדות: תקע\"ח. כולם נפרדות רק נצבים וילך מחוברות: תקע\"ט תקפ\"ב תקפ\"ח תקצ\"ו תקצ\"ט כולם מחוברות רק חוקת ובלק נצבים וילך נפרדות: תק\"פ. תקפ\"ג תקפ\"ז תק\"צ תקצ\"ג כולם מחוברים: תקפ\"א. תקפ\"ד כולם נפרדות רק מטות מסעי נצבים וילך מחוברים: תקפ\"ה. כולם מחוברים רק ויקהל פקודי חוקת בלק נצבים וילך נפרדות: תקפ\"ו תקפ\"ט ת\"ר כולם נפרדות רק מטות מסעי מחוברים: תקצ\"ב. כולם נפרדות: תקצ\"ד תקצ\"ז כולם נפרדות רק חוקת בלק מטות מסעי נצבים וילך מחוברים:", + "פרשת התוכחה שבסדר בחוקתי וכן התוכחה שבסדר כי תבא אין מפסיקין בהם לקרות שני אנשים רק אחד קורא את כולם וכן אין להתחיל מתחלת התוכחה ולסיים בה אלא מתחילין בפסוקים שלפניהם ומסיימין בפסוקים שלאחריהם ופ' בחוקתי שאין שם עד התוכחה רק י\"א פסוקים מתחלת הסדר אזי אם היא נפרדת ואעפ\"כ רוצים לקרות ג' עד פ' התוכחה יש להם להתחיל עם זה שיקרא בתוכחה מן פסוק ונתתי משכני אע\"פ שכבר קרא אותו עם השלישי ונוהגין לקרות לתוכחה השמש או איש אחר ששוכרין אותו שיעלה לתוכחה ויש מקומות שנוהגין שאין קורין להעולה לתוכחה אלא הוא עולה מעצמו ובמדינתינו לא נהגו כן:", + "שמונה פסוקים האחרונים שבתורה אין מפסיקין בהם לקרות לשני בני אדם אלא יחיד קורא אותה ואנו נוהגים שלא להפסיק מן מעונה אלהי קדם ומי שמשלים התורה נקרא חתן תורה ומתחיל לקרות מן מעונה עד לעיני כל ישראל:", + "מ\"ב מסעות שבפרשת מסעי אין להפסיק בהם ואחד קורא אותן וכן י' הדברות שבפ' יתרו ובפ' ואתחנן אין מפסיקין בהם וכן אין להפסיק בשירת הים ואין לשנות אפילו במקום שיש חיובים הרבה.", + "בשבת שקורין פרשת האזינו אזי מחלקין קריאת השירה לששה פרשיות כדרך שהיו מחלקין במקדש וסימנם הזי\"ו ל\"ך והוא ר\"ת האזינו זכור. ירכיבהו. וירא. לולא כעס. כי ידין. כך נוהגין במדינות אלו והשביעי קורא מן ויבא משה עד סוף הסדרה ובמקום שנוהגים להוסיף על השבעה אז מחלקים מן ויבא משה ולהלן אבל לא קודם לזה שאין לשנות מן הסדר האמור אפילו אם יש חיובים בבית הכנסת בשבת זה:", + "בקריאת התורה במנחה של שבת שלפני שבת שחל בו פ' האזינו וכן בב' וה' של שבת זה שקורין שלשה בפ' האזינו א\"צ לדקדק לחלק הקריאה על דרך זה ונוהגין שהכהן מסיים בהבו גודל לאלהינו והלוי מסיים עשך ויכננך והישראל מסיים ואין עמו אל נכר ויש מקומות נוהגין גם במנחה של שבת וב' וה' שקורין הזי\"ו ובמדינות אלו נוהגים כמ\"ש:", + "הקורא בתורה לא יסיים לשום אחד מהעולים סמוך להתחלת הפרשה שאחרי' פחות משלשה פסוקים מפני היוצאין מבה\"כ בין גבר' לגברא שיסברו שזה שיעלה אחריו לא יקרא רק שני פסוקים עד הפרשה וכן לא יתחיל בפרשה פחות משלשה פסוקים דהיינו שיקרא עם א' ויסיים עמו פסוק א' או ב\"פ אחר התחלת הפרשה והשני שיקרא אחריו יתחיל אחר פסוק א' או ב\"פ סמוך לפרשה מפני הנכנסים לבה\"כ בין גברא לגברא שיסברו שזה שקרא לפניו לא התחיל רק מתחלת הפרשה ולא קרא רק פסוק א' או ב\"פ בלבד ואין חילוק בזה בין פרשה פתוחה לסתומה וכן אין חילוק בין קריא' השבעה או אותן שקורין להוספה:", + "אם טעה וסיים ב' פסוקים סמוך לפרשה ובירך לאחריו אזי העולה אחריו לא יקרא למפרע דהיינו שיתחיל מפסוק אחד קודם הב' פסוקים שכבר קרא שלפניו אלא יתחיל לקרות ממקום שסיים העולה שלפניו ויקרא אותן ב\"פ ועוד ג' או יותר מפרשה שלאחריה וכן אם קרא והתחיל בפרשה פחות מג' פסוקים לא יתחיל השני מראש הפרשה כ\"א ממקום שסיים הא':", + "אם הפרשה הוא באמצע הפסוק כגון בתחלת פרשת פנחס בפסוק ויהי אחרי המגפה שיש פיסקא באמצע פסוק מותר לסיים בפסוק הסמוך לו שאין חשש שהיוצאין יאמרו שהעולה אחריו לא קרא רק עד הפיסקא ההוא שהכל יודעין שאין מסיימין באמצע פסוק אע\"פ שיש שם פרשה:", + "פרשה שאין בה רק ב' פסוקים כגון וביום השבת מותר לשייר בתחלה ולהפסיק שם ומ\"מ אין לעשות כן לכתחלה כ\"א בקריאת ר\"ח אבל כשקורין פרשת השבוע בסדר פנחס אין להפסיק שם לכתחלה וכן בקריאת שבת במנחה ובקריאת ב' וה' ציינו לפעמים בסדורים סיום הקריאה בפסוק אחד לפני או אחר הפרשה אין לעשות כן לכתחלה:", + "אם נמצא טעות בס\"ת באמצע הקריאה כבר נתבאר בשער ה' שאם נמצא ב' פסוקים סמוך לפרשה גומר עד הפרשה ובמקום שנהגו להוציא אחרת מיד ופסק במקום הטעות והוציא אחרת יכול להתחיל לקרות להלן ממקום שפסק אף שאין ממקום שפסק רק פסוק א' או ב' סמוך לפרשה:", + "אם אחר שהשלים האחרון הקריאה התחיל לומר קדיש ונזכר שעדיין לא בירך ברכה אחרונה יגמור הקדיש ויברך ברכה אחרונה ודוקא אם כבר אמר ואמרו אמן אבל אם נזכר קודם יפסיק ויברך:", + "אם בסוף הסדרה יש ה' פסוקים סמוך לפרשה לא יתחיל להמפטיר ב' פסוקים אחר הפרשה לקרות לו הג\"פ למפטיר אלא יקרא להמפטיר כל הה' פסוקים ואף אם העולה שביעי או אחרון לא קראו לפניו רק ה' פסוקים אלו יכול לחזור ולקרות אותם לקורא המפטיר ומ\"מ אם התחיל מג\"פ האחרונים וקרא משם אע\"פ שעדיין לא בירך ברכה אחרונה א\"צ לחזור ולהתחיל מתחלת הפרשה ודי בקריאה זו:", + "מי שעלה לתורה ושוב נכנס לבה\"כ אחר וקראוהו שם לעלות ונזדמנה לו אותה פרשה שכבר קרא אעפ\"כ יש לו לעלות ולברך ומי שעלה לס\"ת אם יוכל לעלות שוב שנית למפטי' יתבאר בשער ההפטורה:", + "הקורא בתורה יש לו לכוון להתחיל תמיד בדבר טוב של ישראל ויסיים בדבר טוב של ישראל ולא בדבר רע של ישראל וכן לא יסיים במי שעשה מעשה רע ועיין בשער א' שמי שהוא פסח או עור אין לקרותו לפרשת עורת או שבור וכל כיוצא בזה:", + "כבר ביארנו בשער ד' שהצבור רשאין לישב בשעת קריאת התורה ויש מחמירין ממדת חסידות ומ\"מ בשעת קריאת עשרת הדברות נהגו העולם לעמוד ואין ליחידים מן הציבור לשנות המנהג:", + "אין קורין בתורה עד שיהיו שם עשרה אנשים מישראל גדולים ופחות מבן י\"ג שנה ויום אחד אינו מצטרף ואם התחילו לקרות בעשרה ויצאו מקצתם גומרים כל העולים דהיינו ג' בחול וז' בשבת וה' ביו\"ט ומברכין לפניה ולאחריה אבל לא יוסיפו כלל אפילו במקום שנוהגי' להוסיף בשבת גם לא יקראו למפטיר כלל רק יאמרו קדיש אחר הקריאה ויאמרו ההפטורה בלא ברכותיה ואם היה עשרה בשעה שהתחילו ברכות ההפטורה ויצאו מקצתן יתבאר בשער ט'. וישובים שאין שם מנין ורוצים לקרות הסדרה בתורה בכנופי' שלהם בלא ברכה כלל רשאים וגם יכולים לומר ההפטורה בנביאים בלא ברכה כלל ואין להם לקרות עולים לתורה רק אחד יקרא כל הסדרה מתוך הספר והשאר ישמעו ואם רוצים לקרות בר\"ח קריאת פ' ר\"ח א\"צ להתחיל מן פ' התמיד רק מן ובראשי חדשיכם ואם חל בשבת יתחילו מן וביום השבת:", + "כבר ביארנו בסעיף ט' שאם ביטלו הציבור הקריאה באונס ישלימו לשבת הבאה ואם לא בטלו באונס רק שלא היה שם עשרה בשבת זה א\"צ להשלים בשבת הבאה ואם היו עשרה צריך דווקא להשלים בשבת הבאה אבל לא ישלימו קריאת כל הסדרה במנחה של אותה שבת עצמה אלא למנחה קורים כדרכם בסדר של שבת הבאה ואעפ\"כ אם ירצו לקרות בסדר של שבת זו הרשות בידם אבל בב' וה' אין להם לקרות רק בסדר של שבת הבאה וי\"א שאם מצאו מנוחה במנחה יכולין לקרות במנחה כל הסדרה ולקרות שבעה אנשים כמו בשחרית ויראה שאם כבר התחילו מנחה אשרי ובא לציון וקדיש יש לקרות כשאר מנחת שבת ואם עדיין לא התחילו יכולין לקרות הסדרה בז' גברי אע\"פ שכבר הגיע זמן מנחה והוא שיהא שהות להתפלל מנחה ולקיים סעודה שלישית:" + ], + [ + "דין קריאת המועדים ור\"ח וחנוכה ופורים וארבע פרשיות וט\"ב ושאר תענית ציבור, ובו קי\"א סעיפים:
סדר קריאת חג הפסח.יום א' של פסח מוציאין ב' ס\"ת, באחד קורין ה' בפ' בא וסימן מש\"ך דהיינו פ' משכו וקחו ואם חל בשבת קורין שבעה ודין הוספה מבואר בשער שלפני זה ובשני קורא המפטיר בפנחס ובחודש הראשון ואם טעו וקראו בספר הראשון ה' או ז' בפרשת שור או כשב יצאו י\"ח וא\"צ לחזור ולקרות שנית ואם אירע שנזכר באמצע קריאת א' מן הקרואים וכבר קרא לזה שלשה פסוקים אזי יברך עולה הזה ברכה אחרונה ואם לא קרא עדיין ג\"פ ישלים עד ג\"פ ויברך ברכה אחרונה ויגלול לפרשת משכו וישלים שם מנין שאר הקרואים שיש לו לקרות עדיין כגון אם קרא בפ' שור או כשב ב' ישלים הג' בפרשה משכו וכל כיוצא בזה:", + "אם בספר השני שצריך לקרות ובחודש הראשון טעה הקורא וקרא בענין אחר אף שכבר סילקו הס\"ת מהשלחן והחזירו אותה לארון צריך לחזור ולהוציא ס\"ת ולקרות בפ' המוספין ולברך לפניה ולאחריה:", + "אם טעה הקורא למפטיר והתחיל והקרבתם וסיים הקריאה ובירך ברכה אחרונה א\"צ לחזור ולברך ולהתחיל ובחודש הראשון ועלתה להם קריאתו ואם עדיין לא בירך ברכה אחרונה חוזר לראש ומתחיל מן ובחודש בין אם אירע כך ביו\"ט א' של פסח או ביום ב' וכן אם דילג מסוף הפרשה ולא קרא רק עד מלבד עולת הבוקר וקפץ ובירך ברכה אחרונה יצא ואין צריך לחזור ולקרות:", + "יום שני של פסח מוציאין שני ס\"ת בראשון קורין ה' אנשים בפ' אמור שור או כשב וסימן תור\"א ובשני קורים למפטיר כמו אתמול. ואם קרא בס\"ת הא' והתחיל מן שור או כשב ולא קרא רק מועד חג הפסח עד ועשיתם ביום הניפכם או וספרתם לכם וחלק אותו לחמשה עולים ולא קרא כלום משאר המועדות א\"צ לחזור ולקרות אם כבר בירך החמישי ברכה אחרונה מאחר שהשלים המנין וגם קרא ענינו של יום בעצמו יצא בדיעבד:", + "אם בס\"ת הראשון נמצא טעות אע\"פ שכבר קראו ענין הפסח והעומר ואח\"כ נמצא בקריאת העולה חמישי טעות גמור צריך להוציא אחרת ויגמור הקריאה בס\"ת הכשר ויש מי שאומר שא\"צ להוציא אחרת מאחר שכבר קרא ענינו של יום זה והטעות הנמצא הוא בקריאת שאר המועדים וכיון שאם יוציא אחרת ג\"כ לא יחזור לראש רק יגמור קריאת שאר המועדים בספר הכשר בשביל זה אין להוציא אחרת והסומך על סברא זו שלא להוציא אחרת אין מזניחין אותו ואם לא קרא עדיין ג\"פ להה' ומכ\"ש אם נמצא הטעות ברביעי יש להוציא אחרת ויש לנהוג בזה כמ\"ש בשער ה' לענין טעות שנמצא בשבת בקריאת השביעי וכשנמצא טעות וצריך להוציא אחרת אין ליקח הס\"ת השניה המוכנת לקריאת מפטיר אלא יש להוציא אחרת ואם אין שם אחרת יקח השני':", + "כבר ביארנו בשער זיי\"ן שאם דילג בתוך קריאתו פסוק אחד או יותר מפרשת מועדות וקרא להלן א\"צ לחזור ולקרות מה שדילג לפי שכבר קראו הפרשה בשבתות שלהם וכן אם היה הדילוג מתחלה שלא התחיל לקרות מראש הפרשה רק מאמצעה כל שיש במה שקרא חמשה עולים יצא בדיעבד:", + "אם הראו להעולה למטה ממקום שצריך לקרות ובירך ע\"ז א\"צ לחזור ולברך ומ\"מ הקורא יקרא כדרכו ויתחיל ממקום שצריך להתחיל ואם הראהו למעלה במקום שאינו חובת היום כלל יש לחזור ולברך אם לא שהוא על אותו עמוד עצמו ומטעם שכתבתי בשער ד':", + "אם הראו להעולה בפרשת קדש או בשאר פרשיות הפסח ובירך העולה ונזכר קודם שהתחיל לקרות כשגולל לפרשת משכו לקרות שם צריך לחזור ולברך וכן אפילו אם קרא קצת ונזכר וגלל למקום הראוי צריך לחזור ולברך:", + "אם היה צריך לקרות משכו, ופתחו בפ' שור או כשב ובירך העולה שם ונזכר יש לגלול לפ' משכו ויברך שני' ובדיעבד אם קרא בפ' שור או כשב עלתה לו כמ\"ש בסעי' א' ומ\"מ אע\"פ שקרא ביום א' פרשה שור או כשב יש לו לקרותה גם ביום ב' שהוא זמנה ופ' משכו שחיסר קריאתה ביום ראשון יש לו להשלימו ביום ג' שקריאתו קדש ופ' משכו הוא קודם לו וסמוך לו יתחיל משכו ויקרא עד לסוף הסדרה ואם חל יום ג' בשבת שאז קורין פרשה ראה אתה כו' אזי יקרא ביום ד' משכו:", + "אם ביטלו הצבור הקריאה ביום א' מחמת איזה סיבה ואונס אעפ\"כ ביום ב' יקראו פ' שור או כשב בדינו וישלימו חסרונה ביום ג' כשחל בחול ואם חל בשבת ישלימו ביום ד' שאז יקראו משכו וקדש כאחד:", + "אם טעה ולא קרא כל פרשת משכו רק עשה הפסקות קצרות להשלים מנין הקרואים ובירך ברכה אחרונה ואמר קדיש א\"צ לחזור ולקרות ואם לא אמר קדיש אז אם חל בשבת אע\"פ שקרא ז' והוא מקום שנהגו שלא להוסיף בשבת על מנין זה מ\"מ בזה שעדיין לא גמר כל הפרשה יש להוסיף ולקרות עוד אחד לגמור הפרשה הראויה לקרות:", + "אם טעה וסיים כל הפרשה הראויה לקרות עם העולה הרביעי ונזכר שצריך לקרות עוד חמישי אזי יקרא עוד עולה חמישי ויתחיל עמו ממקום הראוי לקריאת הה' ויקרא שנית ויוסיף עליו עוד ג' פסוקים מפ' קדש לי כו' ואעפ\"י שכבר אמר קדיש מ\"מ יעשה כן ואם הגביה ס\"ת הראשונה והשני' מונחת ונזכר שצריך לקרות חמישי יגלול הס\"ת השניה לפ' משכו ויקרא שם החמישי עם תוספת ג' פסוקים וכן אם היה הטעות ביום שני יעשה כן ואם אינו רוצה להוסיף מן אחר סיום הפרשה שהוקבעה ליום זה שלא יהיה נראה תמוה לרבים די כשיקרא הה' בפני עצמה בדרך קריאתו ואע\"פ שכבר קראו זה לד' אין להקפיד ואם השלים הפ' עם העולה השלישי אין לו לקרות רק לעולה אחד והמפטיר הוא משלים מנין חמשה:", + "אם אירע ששכחו להוציא הס\"ת הב' ונזכרו בעוד שהיו קורין בספר הא' אין להוציא האחרת בעת קריאת הראשונה רק כשיגמור הקריאה בס\"ת הא' יוציא הס\"ת השני':", + "ספר שני שנמצא בו טעות גמור אין ספק שצריך להוציא אחרת בכדי לקרות חובת היום בס\"ת כשר:", + "מה שקורין ביום שני פ' שור או כשב אע\"פ שהוא מאוחרת בסדר התורה לשאר פרשיות שהוקבע קריאתן לימות הפסח מ\"מ קורין פרשה זו היום שמתחילין לספור ספירת העומר שנאמר בפרשה זו ואם דילג פרשת העומר ועוד פרשיות וקרא ה' עולים בצמצום ובירך ברכה אחרונה ואמר קדיש יצא ונכון שיקרא הקורא בס\"ת בקול רם מה שדילג בלא ברכה:", + "אם ביטלו הצבור קריאת ס\"ת ביו\"ט שני לאיזה סיבה ואונס אין לדחות שום פ' קבועה ממקומה לקרות במקומה בימי חה\"מ פ' שור או כשב אלא קודין כל פ' בזמנה הקבוע לה ופ' שור או כשב שעבר זמנה בטל קריאתה ואין לה תשלומין:", + "סדר קריאת חוה\"מ פסח
יום ג' של פסח שהוא יום דאשון דחה\"מ מוציאין ב' ס\"ת ואם חל בחול בס\"ת האחד קורין שלשה בפ' קדש לי ובשני' קורא א' מן והקרבתם ואין מפטירין בנביא ואם טעה וקרא בשאר אחד מהפרשיו' הקבועים לפסח אם גמרו הקריאה של הד' ובירך ברכה אחרונה א\"צ לחזור ואם עדיין לא גמרו יש לגלול ולקרות לתשלום העולים בפ' קדש ואם הש\"ץ הראה לעולה למעלה בפ' משכו וע\"ז בירך הקורא והוא בעמוד אחר יקרא ממקום שהראהו ויקרא להלן גם מפ' קדש לצורך קריאת הכהן לפי שגם המקום שהראהו הוא ג\"כ מענין קריאת הפסח:", + "יום ד' של פסח שהוא יום ב' דחה\"מ מוציאין ג\"כ שני ספרים, באחד קורין שלשה בפ' משפטים אם כסף ובב' קורא אחד מן והקרבתם. ואם טעה וקרא אחת משאר פרשיות דינו כמו שנתבאר בסעיף שלפני זה:", + "יום ה' של פסח ג' דחה\"מ מוציאין ג\"כ ב' ספרים ואם חל בחול קורין שלשה בפ' כי תשא פסל לך ובשני' קורא א' והקרבתם ואם הראהו להעולה בפ' ראה אתה אומר אלי כו' שהוא למעלה מפ' פסל לך ובירך יש לקרות ממקום זה ויתחיל הקריאה ויקרא ג\"כ פסל לך עד המקום שראוי לקרות לכהן העולה בפ' פסל לך כיון שעכ\"פ בשבת מתחילין מכאן אין זה כהראהו לקרות בפ' אחרת ואם טעה וקרא בשאר פרשיות דינו כמ\"ש בסעיף י\"ז:", + "יום ו' של פסח יום ד' דחה\"מ מוציאין ג\"כ שני ספרים באחד קורין ג' בפ' בהעלותך וידבר ה' אל משה במדבר סיני בשני' קורא א' והקרבתם ודינו ג\"כ כמ\"ש למעלה:", + "יום א' של חה\"מ או יום ג' של חה\"מ שחל בשבת מוציאין ב' ספרים באחד קורין ז' בפ' כי תשא ראה אתה אומר כו' ובשני' קורא למפטיר והקרבתם ואם לא התחיל רק מפ' פסל וקרא בו ז' עולים יצא ואפי' דילג פסוק א' מפ' פסל לך א\"צ לחזור ולקרות ואם סיים הפרשה עם ששה עולים המפטיר עולה למנין ז' כמו שנתבאר ואם טעה וקרא א' משאר פרשיות וקרא לז' עולים ואמר קדיש יצא חוץ מפ' של יום וא\"ו שהוא פ' במדבר סיני צריך לגלול לפ' ראה אתה כו' ולקרות עוד ג' עולים או יותר שבשבת מותר להוסיף:", + "בכל ימי חוה\"מ אם בספר הא' קרא ג' ולא סיים לקרות הפרשה שצריך לקרות עם הג' והג' בירך ברכה אחרונה יקרא הקורא את הנשאר בלא ברכה והד' יעלה לס\"ת הב' כדרכו ואם טעה וקרא לרביעי לקרות בספר הא' ובירך אזי יקרא הוא לתשלום הפרשה ויקראו איש אחר לעלות בספר הב' לחובת היום ויש מי שאומר שיקרא הפרשה עד תומה ולא יברך ברכה אחרונה רק יקח ספר הב' ויקרא לחובת היום עם העולה הד' והנוהג כן יש לו על מה שיסמוך והעיקר כסברא ראשונה:", + "כבר ביארנו דין אם דילג מקריאת והקרבתם מן מלבד עולת הבקר ובירך א\"צ לחזור ואם התחיל מן ובחודש הראשון וקרא כל הפרשה אע\"פ שאין קורין כן רק ביו\"ט בשביל שהוסיף לקרות כן גם בחוה\"מ לא נפסלה הקריאה אבל אם לא קרא רק מן ובחודש הראשון עד מלבד עולת הבקר או עד כאלה תעשו צריך לחזור ולהוציא ס\"ת אחרת ולקרות מן והקרבתם עד סופו כדינו:", + "אם התחיל והקרבתם וקרא להלן רק שדילג הפסוק כאלה תעשו ובירך ברכה אחרונה יחזור הקורא לפתוח הס\"ת ויקרא והקרבתם כו' כאלה תעשו כו' בקול רם בלא ברכה:", + "אם אין ס\"ת כשר לקרות בצבור ויש ס\"ת שצריך הגה מותר להגיהו בחוה\"מ ורשאי לתקן קולמס ולעשות דיו בשביל כך ואם יש להם ס\"ת אחרת אסור להגיה אפי' אות אחת אבל גרירת דיבוק אותיות מותר וכן להעביר קולמס לתקן אות שרשומה ניכר מותר ואם רוצה ליתן ספר חדש לבה\"כ וחסר תפירה בעמודי' יש לחזור אחר עני שצריך ליו\"ט שאין לו מה יאכל שהוא יתפרנו:", + "סדר קריאת ימים אחרונים של פסח.
יום שביעי של פסח שהוא יו\"ט מוציאין ב' ספרים באחד קורין חמשה מן תחלת פ' בשלח עד כי אני ה' רופאך ואם חל בשבת קורין ז' ויכולין להוסיף. ופ' שירת הים אין להפסיקה לקרות בה שנים רק קורין באחד כמו שנתבאר ובספר השני קורא למפטיר והקרבתם כמו בחוה\"מ ואם דילג מהקריאה וקרא חמשה ובירך ברכה אחרונה אפילו דילג שירת הים יצא וכבר נתבאר דין גמר הפרשה עם הד' או נמצא פסול בס\"ת ואם טעה וקרא בשאר פרשיות ונזכר באמצע הכל מבואר באר היטב ואם טעה וקרא היום בפרשת כל הבכור והשלימה שאז אינו חוזר לקרות ביום זה בפ' בשלח אזי יקרא למחרתו ביו\"ט האחרון פ' בשלח:", + "בספר השני שהוא למפטיר אם טעה וקרא בענין אחר צריך לחזור ולהוציא ס\"ת לקרות מענינו של יום ואם קרא בענין היום אלא שדילג פסוק וביום השביעי ובירך ברכה אחרונה יצא אלא שיש לקורא לקרות אותו פסוק מתוך הס\"ת בלא ברכה אם עדיין לא סילקו הס\"ת:", + "יום שמיני של פסח שהוא יום אחרון של פסח מוציאין שני ספרים באחת קורין ה' אנשים בפ' כל הבכור וכשני' קור' והקרבתם למפטי' ואם חל בשבת מתחילין עשר תעשר וקורין ז' וכבר נתבאר דיני דילוג וטעות למעלה ואם חל בשבת וקרא מן עשר תעשר עד שמור את חודש האביב ודילג השאר ובירך ברכה אחרונה ואמר קדיש צריך לחזור ולקרו' מן שמור עד סוף הסדרה בברכה ויש לקרות עולה אחר ואחר הברכה יאמר קדיש:", + "סדר קריאת חג השבועות.
יום ראשון של שבועות מוציאין שני ספרים, בראשון קורין חמשה אנשים בפ' יתרו מן ובחודש השלישי עד סוף הסדרה. ונוהגין לקרות מתחלה פיוט אקדמות כמבואר בשער ד' וקורין העשרת הדברות בנגינת טעם העליון ודיני טעות ודילוג כבר נתבאר ואם עשה הפסקות קצרות וקרא חמשה אנשים קודם שהגיע לעשרת הדברות יקרא עוד אחד ויברך ויקרא מן המקום שפסק שם עד סוף הסדרה ואם כבר אמר קדיש א\"צ לחזור ולקרות עוד אחד ואעפ\"כ יש לקורא לקרות בקול רם ממקום שפסק עד סוף הסדרה בלא ברכה ואם רוצה לקרות עוד אחד ייקרא בברכותי' ויאמר קדיש שנית אין מזניחין אותו:", + "אם קרא החמישי וסיים עמו תיכף אחר עשרת הדברות שטעה וסבר שעומד בקריאת הרביעי ובאמת הי' קריאת החמישי ובירך ברכה אחרונה יש לו לקרות עוד אחד ולקרות עד סוף הסדרה בברכה שלפניה ולאחריה ואם לא בירך לפניה וקרא הפרשה יש לו עכ\"פ לברך אחריה:", + "ביום שני של שבועות מוציאין ב' ספרים וקורין בראשון חמשה אנשים בפ' כל הבכו' אם חל בחול ואם חל בשב' מתחילין עשר תעשר ואם השביעי סיים בפסוק ועשית כל החוקים האלה ודילג פרשת חג הסוכות אם לא אמר קדיש יעלה עוד אחד לגמור הפרשה ואם כבר אמר קדיש א\"צ לחזור אבל אם דילג פרשה שבעה שבועות כו' שהוא חובת היום אף שאמר קדיש צריך לחזור ולקרות עולה אחר ולגמור הפ' ולומר קדיש פעם אחרת ואם לא נזכרו עד שקרא המפטיר והניחו ספר הב' על השלחן יש לגלול הספר ויקרא פרשת שבעה שבועות להמפטיר ואח\"כ יגלול למפרע לקרות בפרשת מוספין ואם כבר קרא המפטיר בפ' מוספין ונזכרו שדילגו פרשת שבעה שבועות אם עדיין לא בירך ברכה אחרונה יגלול לפ' שבעה שבועות ויברך ברכה ראשונה ויקרא הדילוג ההיא ואח\"כ יברך ברכה אחרונה ואם רוצה שלא לברך ברכה ראשונה על קריאת הדילוג אין מזניחין אותו:", + "אם ביום הראשון טעה וקרא פרשת כל הבכור ונזכר קודם ברכה אחרונה צריך לגלול ולחזור ולקרות בחודש השלישי ושם יגמור כל הסדר בהעולים הנשארים ואותן העולים שקראו בטעות בפ' כל הבכור עולים למנין ה' ואם לא נזכר עד אחר ברכה אחרונה של החמישי יש לחזור ולקרוא עוד אחד ולקרות עמו מתחלת בחודש השלישי עד סוף ואפי' אם כבר אמר קדיש יש לעשות כן ואצ\"ל אם במקום פ' בחודש השלישי קרא בפ' שור או כשב או א' משאר פרשיות של חה\"מ פסח שצריך לחזור ולקרו' פ' בחדש השלישי שהיא עיקר חובת היום ואם ביום ב' במקום כל הבכור קרא פ' של מתן תורה או אחד מפרשיות הנזכרים צריך לחזור ולקרות בפ' כל הבכור ואם הטעות בס' שני של המפטיר שקרא פ' ההפטורה בענין אחר נתבאר בענין חג הפסח וכן הדין כאן:", + "סדר קריאת ראש השנה.
ביום ראשון של ראש השנה מוציאין שני ספרים, באחד קורין בפרשה וה' פקד את שרה חמשה אנשים ואם חל בשבת קורין בפ' זו שבעה ובשני קורא למפטיר בפ' פנחס ובחודש השביעי כו'. ואם טעה והשלים הפרשה בארבעה קרואים או שלש ועדיין לא אמר קדיש אזי ישלים מנין הקרואים בפ' עקידה שאחרי' ואם כבר אמר קדיש אם לא חסר ממנין רק אחד א\"צ לקרות ויסמוך על המפטיר שעולה למנין הראוי ואם חסר שנים יש לו לחזור ולקרות עוד אחד ויאמר קדיש שנית ואם ירצה גם בזה לקרות עוד שנים הרשות בידו ואם סילק הס\"ת אם יש להשלים בשני' דינו כמו שנתבאר בקריאת מועד חג הפסח:", + "אם טעה ביום א' וקרא פ' העקידה אם האחרון עדיין לא בירך ברכה אחרונה יחזור לראש ויקרא עם עולה זה מוה' פקד כו' עד סופו ואח\"כ יברך ברכה אחרונה אבל אם כבר בירך ברכה אחרונה א\"צ לחזור רק יקרא ביום שני מן וה' פקד וגם פרשת דעקידה עד סוף הסדרה ואם דילג הפקידה וההריון וקרא משם ולהלן יוכל להשלים ענין זה בהעולה אחריו לקרות מראש הפרשה עד המקום שעומדים ושאר דיני טעות ודילוג כבר נתבאר:", + "ביום שני של ראש השנה מוציאין שני ספרים באחד קורין העקידה ה' אנשים ובס\"ת השניה קורא למפטיר ובחודש השביעי כדאתמול ואם שכח וקרא ביום שני ג\"כ פרשת וה' פקד והשלים מנין החמשה קרואים יקרא עוד א' ויקרא מתחלת פ' העקידה עד סופה ואפי' אם אמר קדיש יעשה כן ויאמר קדיש שנית ואם כבר נסתלק ספר זה יוכל לקרות בספר השני למפטיר פ' העקידה ויגלול ויקרא ג\"כ חובת היום:", + "סדר קריאת יום הכיפורים.
אחר סיום תפלת שחרית מוציאין שני ספרים באחד קורין בפ' אחרי מות ששה אנשים ואם חל בשבת קורין שבעה ואף כשחל בשבת אין מוסיפין עליהם כמו שנתבאר בשער זיי\"ן. ואנשי מעשה נוהגין למרר בבכי בעת קריאת הפסוק אחרי מות שני בני אהרן ולהוריד דמעות על פטירת הצדיקים האלה והוא סגולה נפלאה לכפר עון ושלא ימותו בניו בחייו והעיקר בזה שע\"י זה יתן לב לשוב מעבירות שבידו והחי יתן אל לבו אם בארזים נפלה שלהבת מה יעשו איזובי קיר ואם צדיקים כאלה פגעה בהם מדת הדין על חטא קל כאשר חכמים הגידו רק הקב\"ה דקדק עם הצדיקים כמ\"ש הכתוב בקרובי אקדש ועל פני כל העם אכבד וכן דרשו חז\"ל נורא אלקים ממקדשיך אל תקרי ממקדשיך אלא ממקודשיך בשעה שהקב\"ה עושה דין במקודשיו מתיירא ומתעלה ומתקלס ומה יענו מלאי עון הלא המס ימס לבב אנוש אשר עצמו חטאיו ופשעיו רבו מלמנות ואשמתו גדלה עד לשמים והרי זה בכי יתן ויצטער על מיתת הצדיקים וגם ישתתף ויצר בצרת אביהם אהרן קדוש ה' כי תקרנה אותו כאלה ויתן מורך בלבבו לבב האבן ויעתר אל אלוה וירצהו וישוב אל ה' וירחמהו ותהי' תשובתו רצויה ומקובלת ביותר בעת ההוא בזכות הצדיקים הללו:", + "צריך הקורא שיהיה זהיר בקריאתו בסדר עבודת היום שיהיה בשפה ברורה ולא ידלג איזה פסוק ולא יחסר כלל אפילו תיבה אחת ואם אירע שדילג וקרא משם ולהלן והדילוג הזה הוא חסרון מבפנים ומשתנה על ידו הבנת הענין בסדר העבודה נכון שיחזור לקרות מן תחלת הפסוק ההוא שעשה הדילוג שם בלא ברכה ואם קרא ששה ולא גמר הפרשה עם המשלים ושאר דינים שנתבארו בענין המועדות נוהגין כאן:", + "אחר גמר תפלת מוסף מוציאין ס\"ת א' וקורין ג' בפ' עריות שבאחרי מות והשלישי הוא המפטיר בנביא יונה. ואם דילג בפ' עריות אם נזכר קודם שבירך השלישי ברכה אחרונה יחזור לקרות לשלישי ממקום שדילג ויקרא להלן עד סוף הפרשה בין אם היה הדילוג בקריאת שני העולים הראשונים ובין אם היה הדילוג בקריאת השלישי ואם כבר בירך ברכה אחרונה יש לקורא לקרות בקול רם מקום דדילוג בלא ברכה ואם הדילוג הוא ענין שלם יש לקרות עוד עולה אחד שהוא יהיה המפטיר ויתחיל לקרות עמו מתחלת מקום הדילוג עד סוף הפרשה ויברך לפניה ולאחריה ויפטיר. (עיין מ\"ש בקונטריס שהש\"ח דעתו לחזור ולקרות בכל ענין ואני כתבתי שדבריו צ\"ע לכן כתבתי כאן לחלק בין דילוג ענין שלם):", + "סדר קריאת חג הסוכות.
ביום הראשון וביום השני מוציאין שני ספרים באחד קורין חמשה אנשים בפ' אמור שור או כשב ובשני' למפטיר בפ' ובחמשה עשר כו' ואם לא קרא בא' רק פרשה אחרונה של חג הסוכות שיש בה י\"ב פסוקים לד' עולים והמפטיר השלים החמישי בדיעבד יצאו אבל אם העולה החמישי לא קרא פרשה חג הסוכות כלל רק קרא עד תשבתו שבתכם ופסק ובירך ברכה אחרונה אע\"פ שגלל הס\"ת ואמר קדיש צריך לחזור ולפתוח הס\"ת ולקרות בפ' סוכות ומברך לפניה ולאחריה ויאמר קדיש פעם ב' ואם כשנזכרו כבר היה ס\"ת השניה על השולחן אם לא בירך המפטיר ברכה ראשונה עדיין יברך ויקראו לפניו בפ' חג הסוכות ואח\"כ יקראו חובת היום למפטיר ואם כבר בירך ברכה ראשונה עלתה להם קריאת פ' המוספין בדיעבד ומ\"מ אחר שיברך ברכה אחרונה יגלול ויקרא דדילוג שדילג בקול רם בלא ברכה:", + "אם לא קרא המשלים רק ג\"פ ופסק ובירך ברכה אחרונה אם לא אמר קדיש הנכון שיעלה עולה אחר ויקרא שאר הפרשה כמ\"ש ביו\"ט של פסח:", + "אם טעה וגמר הפרשה עם העולה הרביעי לא יאמר קדיש אלא יעלה המפטיר בספר הב' והוא עולה לתשלום מנין העולים ואם שכח ואמר קדיש מ\"מ לא יקרא אחר רק סומך על המפטיר להשלים המנין וכן אם חל בשבת שצריך ז' ושכח וגמר עם החמישי כמו כשחל בחול יעלו שני' בספר שני:", + "אם טעה וקרא במקום שור או כשב אחד משאר פרשיות של חה\"מ פסח חוץ פרשת במדברא וכן אם טעה וקרא כל הבכור אם נזכר קודם שבירך האחרון ברכה אחרונה יש לגלול ולקרוא עמו פ' שור או כשב כולה ויברך ברכה ראשונה קודם קריאת פ' שור או כשב כיון שלא היה דעתו לפרשה זו כלל ואם כבר בירך ברכה אחרונה יצא בדיעבד באחד מפרשיות המבוארים:", + "אם בספר שני שהוא קריאת חובת היום למפטיר טעה וקרא בענין אחר לא יצא וצריך לקרותה כולה ויברך לפניה ולאחריה ואם דילג פסוק אחד צריך לחזור חוץ מאם דילג פסוק ובחמשה עשר כו' א\"צ לחזור:", + "בקריאת חובת היום למפטיר בין ביום הראשון ובין ביום השני אין לו לקרות רק ובחמשה עשר כו' עד וביום השני ולא יקרא וביום השני משום ספיקא דיומא ואם התחיל לקרות וביום השני גוערין בו ופוסק אפילו באמצע פסוק:", + "ביום השני של יו\"ט אם התחיל מן וביום השני וקרא אותו אע\"פ שגמר קריאתו ובירך צריך לחזור לראש לקרות מן ובחמשה עשר יום ומברך לפניה ולאחריה:", + "יום א' שחל בשבת קורין שבעה בפרשת שור או כשב ואם רצה להוסיף על ז' מוסיפין ובקריאת המנחה קורין ג' בפ' וזאת הברכה:", + "סדר קריאת חוה\"מ סוכות.
בחה\"מ חג הסוכות ימים שחלי' בחול קורין ארבעה אנשים בפרי החג האמורים בפרשת פנחס. ביום א' של חוה\"מ אם חל בחול קורא כהן ולוי וביום השני כו' וביום השלישי וכו' והישראל השלישי קורא וביום הרביעי והעולה רביעי חוזר וקורא מה שקראו הכהן והלוי וכן בשאר הימים. ויום השביעי שהוא הושענא רבה קורא הכהן ביום החמישי לוי וביום הששי ישראל ביום השביעי והרביעי קורא מה שקראו הלוי והישראל דהיינו ביום הששי וביום השביעי ואם שינה מזה הסדר בין שקראו ג' עולים וביום השני והרביעי קרא וביום השלישי או להיפך שהראשון קרא וביום השני והג' עולים קראו ביום השלישי או שקראו כל הד' עולים שניהם או שהכהן קרא ביום השני והלוי קרא ביום השלישי והישראל ביום הרביעי כדינו רק שהעולה רביעי קרא וביום החמישי יצא בדיעבד וה\"ה לשאר הימים אבל אם לא קראו כולם רק ביום א' בלבד בין שקראו ביום הב' לבד בין שקראו ביום הג' לבד צריך לחזור ולקרות ולברך לפניה ולאחריה:", + "אם נמצא טעות בס\"ת אחר קריאת הלוי והוציאו אחרת אף למי שנוהג להתחיל עם העולה בספר הכשר מתחלת הפרשה מ\"מ בזה א\"צ כיון שיחזור הרביעי לקרות מה שקראו דכהן ולוי:", + "בשבת חוה\"מ סוכות מוציאין שני ספרים באחד קורין בפ' כי תשא ראה אתה אומר כו' שבעה אנשים ובשני' קורין א' למפטיר בקרבנות החג ספיקא דיומא דהיינו מה שהיו קורין לרביעי אם הי' יום זה בחול ואם לא קרא הספיקא דיומא כנון יום א' של חה\"מ שחל בשבת שהיה צריך לקרות ביום השני וביום השלישי ולא קרא למפטיר רק וביום השני לבד ובירך לאחריה צריך לחזור ולקרות וביום השלישי ומברך לפני' ולאחרי' ואם קרא וביום השלישי בקול רם בלא ברכה יצא ואם דילג וביום השני וקרא ביום הג' לבד אז יש לפתוח הס\"ת ויקרא הקורא וביום השני בלא ברכה ובמנחה של שבת זו מוציאין ס\"ת וקורין ג' בפרשה וזאת הברכה:", + "סדר קריאת שמיני עצרת.
בשמיני עצרת מוציאין שני ספרים באחד קורין ה' אנשים בפ' עשר תעשר ואם חל בשבת מחלקין פ' זו לשבע' עולים ורשאים להוסיף כמו שנתבאר בשער שלפני זה ואם טעה וקרא בפ' שור או כשב אף אם סילקו הס\"ת כבד ופתחו ספר הב' לקרות פ' המוספין אם עדיין לא בירך יש לגלול ספר זה ולהחזיר ס\"ת הראשונה ויקרא לעלות א' ויקרא עמו מתחלה עשר תעשר ויברך לפניה ולאחריה ויאמר קדיש ואח\"כ יקרא בספר הב' למפטיר כדינו ואם כבר בירך המפטיר בספר הב' כשנזכר מהטעות אע\"פ שלא התחיל לקרות יקרא בפ' מוספין לבד ויברך וא\"צ לקרות שנית עשר תעשר ואם טעה והתחיל מכל הבכור יצא בדיעבד בין בחול בין בשבת ואם טעה וקרא זאת הברכה ונזכר קודם שבירך ברכה אחרונה יגלול הס\"ת ויקרא פ' עשר תעשר:", + "אם במקום עשר תעשר טעה וקרא וזאת הברכה אם נזכר מהטעות קודם שבירך ברכה אחרונה יגלול הס\"ת ויקרא פ' עשר תעשר ואם כבד בירך ברכה אחרונה יצא בדיעבד ויש מקומות שנוהגין לקרות בשמיני עצרת וזאת הברכה ואין למנעם ממנהגם אם לא שיש שם כמה בתי כנסיות שנוהגין בכולם לקרות עשר תעשר וא' מהם נהגו לקרות וזאת הברכה מוחין בידם:", + "אם טעה והתחיל לקרות מכל הבכור א\"צ לחזור ולקרות מן עשר תעשר. ואם עדיין לא התחיל כלל לקרות רק שהראה להעולה המקום שיתחיל מן כל הבכור ובירך וכשרצה להתחיל הקריא' נזכר שצריך להתחיל מן עשר תעשר יש לו לחזור ולברך בא\"י אשר בחר כו' ומתחיל מן עשר תעשר אבל אין לומר ברכו פעם שנית כמו שנתבאר בשער ד' סימן י\"ח ואם עשר תעשר הוא למעלה באותו עמוד עצמו שהראה לו כל הבכור א\"צ לחזור ולברך כלל כמ\"ש סעיף ט':", + "אם חל שמ\"ע בשבת יש לקרות שבעה אנשים בפרשה זו של עשר תעשר ואם טעה וסיים הפרשה בחמשה אנשים לא יאמר קדיש ויחזור ויקרא שני עולים או עכ\"פ עולה א' והמפטיר ג\"כ מצטרף למנין שבעה ואם כבר אמר קדיש אעפ\"כ כל שלא סילק הספר עדיין יחזור ויקרא ויאמר קדיש פעם שנית ואם כבר סילק הספר הראשון יקרא עולה א' לספר הב' וישלים עמו פרשה עשר תעשר ואח\"כ יקרא למפטיר בחובת היום:", + "בספר הב' קורא למפטיר בפ' פנחס ביום השמ\"ע כו' ואם דילג תחלת הפרשה וסופה רק קרא ענין הקרבנות לבד וכבר בירך ברכה אחרונה יצא בדיעבד:", + "כשחל שמ\"ע בשבת יש לקרות במנחה של שבת זה ג' אנשים בפרשת וזאת הברכה ואם טעה בשחרית ובמקום עשר תעשר קרא וזאת הברכה אעפ\"כ יש לו לקרות במנחה ג\"כ וזאת הברכה כיון שגם למחר יקרא וזאת הברכה בשמחת תורה ואם קרא במנחה בפרשת בראשית יצא:", + "סדר קריאת שמחת תורה.
ביום האחרון של חג הוא שמחת תורה לפי שאז גומרין התורה ומתחילין אותה ומוציאין ג' ספרי תורה באחד קורין חמשה או ששה אנשים עד פסוק מעונה וחוזרין וקורין מתחלתה פעם שנית וקורין כהן לוי כו' וכך חוזרים כמה פעמים כדי שיעלו לתורה כל העם הנמצאים בב\"ה ומחמת שמחת התורה אין מקפידין וקורין לשנים יחד ומהראוי שבפעם ראשונ' יקראו חמשה אחד א' ואח\"כ כשיתחילו שנית יוכלו לקרוא שנים אך לא יברכו שניהם יחד רק אחד יברך ויכוין להוציא חבירו וחבירו יכוין לצאת בברכתו בברכה שלפניה ושלאחריה ואם ירצו יחלקו ביניהם שאחד יברך לפניה ויוציא חבירו וזה יברך לאחריה ויוציא חבירו:", + "נוהגין לקרות לתורה גם הנערים ואפילו תינוקות קטנים קורין להם לעלות משום חיבוב מצוה ולחנכם לתורה ואחד עומד ע\"ג ומקריא להם הברכה והם אומרים אחריו מלה במלה והוא מנהג יפה וקורין לפניהם קצת פסוקים מסדר היום ויש קורין לפניהם המלאך הגואל ויש שנוהגין לקרות בליל ש\"ת הנדרים שבתורה כגון פ' ויכולו או המלאך הגואל או ברכת כהנים ופסוקים אחדים של ברכה ויש נוהגין לקרות חמשה אנשים בפ' וזאת הברכה בלילה כמו ביום ואעפ\"י שאין זמן קריא' התודה בלילה עושין כן לשמחת תורה מצוה וכל מקום יעשה כפי מנהגם:", + "אם עלה לתורה בבה\"כ זה ושוב הלך לבה\"כ אחר ונזדמן שקראוהו לעלות לאותה פרשה עצמה שכבר קרא אעפ\"כ מותר לעלות ולברך:", + "אם טעה הקורא ודילג איזה פסוק מפרשה ראשונה של וזאת הברכה א\"צ לחזור מאחר שכבר קראו פ' ראשונה בשבת שלפניו בקריאת המנחה אבל אם דילג משאר פרשיות אפילו על תיבה אחת צריך לחזור ואם עדיין לא קרא החתן תורה יש להתחיל עמו ממקום הדילוג ואם עשה דילוג בקריאת חתן תורה עצמו אם הוא בתחלת קריאתו וכבר קראו שמה העולים שלפניו א\"צ לחזור ואם הוא במקום שהעולים לא קראו שמה כלל אז אפילו הפטיר והתפללו מוסף צריך להוציא הס\"ת לקרות הפסוק המדולג עם עוד שני פסוקים עמו ומברך לפניה ולאחריה כדין דילוג בשבת ואם נמצא פסול בס\"ת הראשונה אפי' בסוף הפ' צריך להוציא אחרת:", + "אחר שקראו כל העם הנמצאים בב\"ה קוראין לאיש אחד מיוחד שבעדה לעלות לחתן תורה וקודם קריאתו אומר הש\"ץ הרשות הכתוב במחזורים ולבסוף אומר יעמוד פב\"פ חתן תורה חזק ולפעמים למען השלום שנים נקראים לחתן תורה וכן לחתן בראשית ובברכה יש לנהוג כדבר האמור למעלה סעיף נ\"ו ואפילו כהן או לוי יכולים להיות חתן תורה ואם לוי נעשה חתן תורה ואין שם לוי אחר א\"צ לצאת מבה\"כ והכהן יקרא פעם ב' במקום לוי ובעת קריאת הלוי לחתן תורה יאמר הש\"ץ אע\"פ שהוא לוי:", + "יש מקומות שנהגו לעשות חתן תורה אף הקטן פחות מבן י\"ג שנה אך ברוב המקומות נוהגין סלסול בעצמם לכבוד גמרה של תורה ומהדרי' שיהיה ת\"ח הגון ועכ\"פ אדם נכבד וגדול במקומו מחמת חשיבתו ועשרו וכך ראוי לעשות:", + "אחר שבירך החתן תורה לאחריה מכסין הס\"ת במעיל המיוחד לה ומניחין אצלה הס\"ת השניה שהוא לצורך קריאת חתן בראשית ואין אומרים קדיש עדיין רק עושין מי שבירך להחתן תורה ומגביהין הס\"ת הראשונה ויש נוהגין לכבוד שמחת תורה שעושין ההגבהה בשינוי מכל ימות השנה שתופסין בעמודים ומהפכין שיהא הכתב כלפי העם והיריעה החלקה כלפי פניו ואין לעשות כן רק בס\"ת שאינה כבידה או מי שהוא בעל זרוע ובטוח בכחו שיש לאל ידו לעשות כן בלי מכשול ויהי' יכול לפתחו היטב להראות הכתב לעם ואחר ההגבהה מפשיטין הס\"ת הב' ומסירין המפה שנגללה בה ורואין בה שהועמדה על פרשת בראשית ושוב שוטחין עליו את המעיל והש\"ץ אומר הרשות לחתן בראשית ככתוב במחזורים ואחר אמירת הרשות אומר יעמוד פב\"פ חתן בראשית וכהן או לוי יכולים להיות חתן בראשית וכן יכול לקרות שנים ודין הברכה נתבאר אצל חתן תורה:", + "אם טעה הש\"ץ שאחר שהניחו הס\"ת השניה התחיל לומר קדיש אין נוערין בו שיפסיק באמצע אלא מניחין אותו שיגמור הקדיש ועונין אמן אחריו ומ\"מ אח\"כ יזהירו להש\"ץ שיהיה זהיר שלא יעשה דבר היפך המנהג הפשוט:", + "אם נמצא פסול בס\"ת זה של פ' בראשי' אם כבר בירך ברכה אחרונ' ואח\"כ ראו שפסולה היא א\"צ להוציא אחרת אבל אם באמצע הקריאה נמצא טעות גמור יש להוציא אחרת ולברך לפניה ולאחריה ואם לא קרא כל הפרשה עד אחר ויכולו רק קרא קצת פסוקי' ופסק וכן אם דילג באמצע הפרשה ובירך ברכה אחרונה אין צריך לחזור:", + "אחר שגמר קריאת בראשית ובירך ברכה אחרונה מניחין השלישית אצלה שהיא לקריאת פ' חובת היום למוספין כדאתמול ואומרים קדיש ואף אם טעה ואמר קדיש על הראשונה ושניה חוזר ואומר קדיש עכשיו ומגביהין הס\"ת השניה ופותחין השלישית ורואין בה שהועמדה על פרשת המוספין כראוי וחוזרין ושוטחין המעיל וקורא להעולה מפטיר ואומר הש\"ץ מי שבירך להחתן בראשית ואח\"כ מברך המפטיר וקורא ואם נמצא טעות בספר זה יש להוציא אחרת וכמו שנתבאר בשאר יו\"ט:", + "במקום שאין להם רק ב' ס\"ת קורין בראשונה וזאת הברכה ובשניה בראשית וחוזרין ולוקחין הראשונה לענינו של יום למפטיר ומניחין אותה ואומרים קדיש וקורין בה ומפני טורח הצבור יגללו הס\"ת הראשונ' בעת שאומרים מי שבירך והרשות לחתן בראשית שאז עת פנוי לגלול הס\"ת כדי שתיכף שיוגמר הקריאה בשניה תהיה הראשונה מוכנת לקריאת המפטיר ואם אין להם רק ס\"ת אחת אזי אחר השלמת התורה ובעוד שאומרים מי שבירך והרשות לחתן בראשית יגללו לפ' בראשית ואחר השלמת הקריאה יאמר קדיש מיד שלא להפסיק בין הקריאה לקדיש ואח\"כ יגללו אותה על מפטיר:", + "אם טעו והניחו על השלחן את הספר שהוכן למפטיר במקום ספר בראשית וקראו לחתן בראשית ועלה ואח\"כ פתחו ומצאו שהוא של מפטיר יש לגלול ס\"ת זו להחזירה ליד המחזיק בה וליקח הס\"ת שהוכנה מתחלה לקריאת בראשית ואפילו אם טעו וקראו ג\"כ להעולה מפטיר וכבר עלה יש לדחות קריאתו עד אחר קריאת בראשית לפי שראוי לקרות מיד אחר השלמת התורה התחלת התורה בכדי שיהיה נעוץ סופה בתחלתה ויעמוד העולה למפטיר שמה על הבימה עד שיגיע זמן קריאתו ואם אירע שלא נזכרו שצריכין לקרות בראשית עד אחר שכבר בירך המפטיר לקריאת פ' המוספין יש לגמור קריאתו וגם יאמר ההפטורה וברכותיה ואח\"כ יקרא בראשית כדרכו:", + "סדר קריאת ראשי חדשים.
בראשי חדשים אחר שמסיימין הלל אומר קדיש שלם עם תתקבל ומוציאין ס\"ת וקורין בו ד' אנשים אין פוחתין מהם ואין מוסיפין עליהם ואין מפטירין בנביא:", + "סדר הקריאה בפ' התמיד עד סוף ובראשי חדשיכם ולפי שיש באמצע פ' קטנה של וביום השבת שאין בה רק ב\"פ לפיכך קורא כהן ג\"פ וידבר צו ואמרת והלוי חוזר וקורא מן ואמרת ואת הכבש ועשירית האיפה וישראל קורא עולת תמיד עד ובראשי חדשיכם ורביעי קורא ובראשי חדשיכם עד סוף ואם טעה וקרא לשלישי גם פ' ובראשי חדשיכם וסיים שני פסוקים קודם גמר הפרשה יקרא לרביעי ויתחיל עמו פסוק קודם כדי שיהי' ג\"פ בקריאת הרביעי וכן בכל מקום שטעה ולא שייר לאחרון רק ב\"פ יעשה כן:", + "ר\"ח שחל בשבת מוציאין ב' ספרים באחד קורין בסדר של שבת זה עד גמר הסדרה ובשניה קורים למפטיר מן וביום השבת ובראשי חדשיכם כו' עד סוף הפרשה ומפטיר בנביאים השמים כסאי ויתבאר בשער שאח\"ז:", + "סדר קריאת חנוכה. ור\"ח טבת שחל בחול ובשבת.
בשמונה ימי חנוכה קורין בפ' נשיאים שבפ' נשא ג' בכל יום ומתחילין מן ויהי ביום כלות משה וסדר קריאתן מבואר בסדורים ועיין בש\"ע סי' תרפ\"ד ובר\"ח טבת כשחל בחול מוציאין שני ספרים באחד קורין ג' בשל ר\"ח ואחד בשל חנוכה ובזה א\"צ לכפול ללוי פסוק ואמרת אלא לכהן קורא עד פסוק עולת תמיד והלוי קורא להלן עד ובראשי חדשיכם והישראל קורא מן ובר\"ח עד גמירא ומניח הס\"ת השניה ולא יאמר קדיש רק יגביה הס\"ת הראשונה ויפתח השניה ויקרא לרביעי בפ' חנוכה ואם אותה שנה כסליו חסר ור\"ח טבת אינו רק יום אחד שהוא יום ששה של חנוכה קורין לד' ביום הששי עד ביום השביעי ואם כסליו מלא ור\"ח הוא שני ימים אזי ביום א' קודא לד' ביום הששי וביום השני של ר\"ח קורא לד' ביום השביעי כו' ואחר שבירך הד' ברכה אחרונה אומר קדיש ומגביה הס\"ת השניה וגולל:", + "אם טעה וקרא ד' בשל ר\"ח אם לא הוציאו ספר ב' כלל א\"צ לקרות יותר אבל אם הוציאו ספר ב' משום פגמו צריך לקרות חמישי שיקרא בשל חנוכה ויאמר קדיש אחריו ואם אמר קדיש אחר קריאת הד' לא יאמרנו אחר קריאת הה' ואפי' אם נזכרו באמצע קריאת הד' שצריך לקרות בשל חנוכה ועדיין לא בירך ברכה אחרונה אין גוללין הספר לקרות בשל חנוכה שאין מדלגין בקריאה אחד מענין לענין אלא יברך בר\"א ולא יקרא יותר אם לא הוציא ספר ב' ואם הוציא יקרא עוד א' שיקרא בספר הב' בשל חנוכה וכמ\"ש:", + "אם טעה והתחיל לקרות בשל חנוכה צריך להפסיק ויקרא בשל ר\"ח ויברך לפני' ולאחרי' ויש מי שאומר שאם טעה והתחיל לקרות עם הכהן בפ' חנוכה יגמו' קריאת הכהן בפ' חנוכה ולג' העולים שאח\"כ יקרא בפ' ר\"ח אם אין שם אלא ספר אחד ואם הוציא שני ספרים יסיים קריאת הג' בשל חנוכה כמו בשאר חנוכה ויקרא לד' בספר הב' בשל ר\"ח ויכול להתחיל עמו מן ובראשי חדשיכם:", + "ביום השבת שבחנוכה מוציאין שני ספרים באחד קורא פ' השבוע ובשני' קורא בשל חנוכה השייך לאותו היום וכן אם חלו בו שני שבתות עושין כן ודין ההפטורה בשבתות אלו יתבאר בשער שאח\"ז:", + "ר\"ח טבת שחל בשבת מוציאין ג' ספרים וקורין ששה בפ' השבוע ובמקום שנהגו להוסיף בשבת על קריאת ז' יכולין להוסיף גם בשבת זה וכשגומר פ' השבוע מניחין הס\"ת הב' ואין אומרים קדיש רק מגביהין הראשונה וגוללין אותה ופושטין השניה וקורא בר\"ח ומתחיל מן וביום השבת ואחר שיברך זה בר\"א מכסין הס\"ת במעיל ומניחין הג' אצלה ואומר קדיש ומגביהין ס\"ת השניה וגוללין ופושטין לקרות למפטיר בשל חנוכה ביום הששי כו' ואם אין להם רק שני ס\"ת יקראו באחת כסדר השבוע ובשני' בר\"ח ובינתיים יגללו הס\"ת הראשונה להעמידה על פרשת חנוכה כמבואר בשער זה סעיף ס\"ו ואז יאמר קדיש ויקרא וכן אם אין להם רק ס\"ת אחת יעשו על הסדר הזה:", + "אם חל ר\"ח טבת בשבת וטעה התחיל לקרות בס' הב' בפרשת חנוכה אף אם כבר קרא ג\"פ ועדיין לא בירך בר\"א יפסוק ויגלול ס\"ת זו על פ' ר\"ח ויברך ברכה ראשונה ויקרא בשל ר\"ח ואח\"כ בג' יקרא בשל חנוכה למפטיר כדרכו ואם סיים בשל חנוכה ובירך בר\"א וקרא בג' למפטיר בשל ר\"ח אין מזניחין אותו ומ\"מ ההפטורה בנביא יש לו להפטיר רני ושמחי ואם אמר השמים כסאי והתחיל לברך אחריה אין מחזירין אותו:", + "אם טעה ואמר קדיש אחר שסיים פ' השבוע שקרא בהם ששה מ\"מ יש לו לחזור ולומר קדיש אחר סיום הקריאה בס' ב' בפ' ר\"ח ואפי' במקום שמוסיפין וכבר קרא שבעה בספר האחד מ\"מ יש לומר קדיש אחר ספר השני:", + "בימי חנוכה שטעה בקריאה השייך לאותו יום כגון ביום שני שקרא ליום שלישי או ד' וכיוצא בזה עלתה לו וא\"צ לחזו' ולקרו' שנית:", + "ביום השמיני של חנוכה מתחילין לכהן מן ביום השמיני עד מלאה קטורת והלוי משלים עד יום תשיעי והישראל מתחיל מן ביום התשיעי וקורא משם ולהלן וגם בפ' בהעלותך עד כן עשה את המנורה ואם סיים ביום התשיעי ובירך בר\"א יצא ומ\"מ אם עדיין לא סילק הספר ונזכר יקרא השאר עד כן עשה את המנורה בלא ברכה:", + "סדר קריאת ארבע פרשיות.
בשבת שהוא קודם ר\"ח אדר הסמוך לניסן מוציאין שני ס\"ת בא' קורין בפ' השבוע ז' אנשים ואחר הסדרה מניחין השניה ואומרים קדיש ומגביהי' הראשונה ואין פותחין השניה עד שיגלול הראשונה במפה ואז פותחין השני' ומסירין המפה ומעמידין אותה על מקום קריאתה למפטיר שהוא מתחלת פ' כי תשא ואז קורא לעולה למפטיר וקורא עמו מן תחלת פ' כי תשא עד לכפר על נפשותיכם וכן יש לעשות אפילו אם ר\"ח אדר חל בע\"ש יש להקדים ולקרות בפ' שקלים בשבת שלפניו:", + "אם ר\"ח אדר חל בשבת אז אין להקדים פ' שקלים לשבת שלפניו רק קורין פ' שקלים בו ביום ומוציאין ג' ספרים באחת קורין בפ' השבוע ששה אנשים ובמקום שנוהגין להוסיף מוסיפין ואחר שגומרין הסדרה מניחים השניה שהיא לקרות בה פ' ר\"ח ואין אומרים קדיש ומגביהין הראשונה וגוללין ופותחין השניה קורין לעולה בספר השני מן וביום השבת עד ונסכו ואח\"כ מניחין השלישית ואומדים קדיש ומגביהין השניה וגולל ופותח השלישי' וקורא לעולה למפטיר בפ' כי תשא וההפטורה שבנביאים הוא אומד הפטור' של פ' שקלים בן שבע שנים יהואש ולכתחלה אין לקרות קטן להפטיר בשבת זה:", + "אם בשבת של ר\"ח אדר טעה הקורא שאחר שגמר הקריאה בפ' השבוע לקח הס\"ת שהיא מגוללת על פ' שקלים ופתח בכי תשא והעולה בירך ברכת התורה והתחיל לקרות ושוב נזכר שטעה שבפ' ר\"ח יש לקרות יסיים בפ' שקלים כיון שכבר התחיל ואח\"כ להעולה בס\"ת השלישית למפטיר יקרא עמו בפ' ר\"ח וההפטורה בנביא יאמר ג\"כ של שבת ור\"ח שהוא השמים כסאי מאחר שבקריאת התורה נסתלק מענין של שבת ור\"ח:", + "במקום שאין להם רק שני ס\"ת וכן אם אין להם רק אחת כבר מבואר בדיני חנוכה וכן הדין כאן.", + "בשבת שחל פורים בשבוע שלאחריו אפילו אם פורים חל בע\"ש יש לקרות בשבת שלפניו למפטיר בפרשת זכור ומוציאין שני ס\"ת בראשונה קורין בפ' השבוע ומניחין השניה ואומרים קדיש ומגביהין הראשונה וגוללין ופותחין השניה ומעמידין אותה על מקום קריאתה בסוף כי תצא וקורין לעולה למפטיר מן זכור אשר עשה לך עמלק עד לא תשכח:", + "פ' זכור. י\"א שחיוב קריאתה בס\"ת הוא מן התורה לכן יש לדקדק יותר להוציא ס\"ת לקריאה זו אותה שהיא מוחזקת בכשרות מדוייקת ומוגהת ביותר ויש להשתיק את העם קודם שיתחיל לקרות כדי שיתנו לב ויטו אוזן לשמוע הקריאה שהיא חיובית יותר מקריאת שאר פרשיות וגם לא יקרא קטן למפטיר ואע\"פ שכל השומעים מפי הקורא יצאו מ\"מ מנהג ותיקין לחזור לעלות למפטיר בשבת זה ובמקום שאין מצוי שם מנין עשרה צריך לחזור אחר זה לקרות פ' זו בעשרה ולכן בני הישובים שאין להם מנין מחויבים לבוא למקום שיש מנין לשמוע קריאת פ' זכור ואם השעה דחוקה לו ביותר ויודע שיבא בפורים לבה\"כ לשמוע המגילה והקריאה בס\"ת ביום הפורים די בכך במקום הדחק אבל לכתחלה צריך ליזהר להיות בצבור בעת קריאת פ' זו ואם א\"א להם לבוא מ\"מ יזהרו לקרו' פ' זו בנגינות ובטעמים בס\"ת בלא ברכה כלל ואם אין להם ס\"ת יקראו מתוך החומש:", + "בפורים מוציאין ס\"ת וקורין ג' אנשים בפ' בשלח בסופו ויבא עמלק עד מדר דר ואע\"פ שאין בפ' זו רק ט' פסוקים קורין לכ\"א ג\"פ ואין נוהגין במדינה זו לכפול פסוק האחרון כלל:", + "יש לכל אדם ליזהר לשמוע בפורים קריאת פ' זו בצבור ואצ\"ל מי שלא שמע קריאת פ' זכור בשבת שלו בצבור שמחויב לחזור לשמוע קריאת פ' זו בפורים ואם א\"א לבא למנין וקורא המגילה ביחיד יש לו לקרות גם פ' זו בניגון וטעמים כמו שנתבאר בסעיף פ\"ה:", + "אם ר\"ח אדר הסמוך לניסן חל ביום ה' ויום ו' אז יש בחודש הזה שני הפסקות וסימנם (בי\"ו) כלומר כשר\"ח אדר ביום ו' דהיינו יום השני שהיא עיקר אזי מפסיקין מקריאת הד' פרשיות וחוזרין לסדר השבוע בב' שבתות שבחודש זה שבת אחד הוא שחל תיכף אחר ר\"ח והוא ב' אדר הוא שבת א' של הפסקה ושבת שחל בט\"ז בו הוא שבת של הפסקה שני' ואחר השבת הזה הוא שבת פ' פרה שהוא כ\"ג בו ואם חל ר\"ח אדר ביום ו' ויום ז' אז אין שבת הפסקה קודם פורים רק בשבת שחל בו שושן פורים מפסיקין בו וסימנו (זט\"ו) ולשבת הבאה שהוא כ\"ב בו הוא שבת פ' פרה ואם חל ר\"ח אדר ביום א' ב' אז ההפסקה קודם פורים בשבת שהוא ו' אדר וסימנו (ב\"ו) ופ' זכור הוא י\"ג אדר ופ' פרה ך' אדר ופ' החודש כ\"ו אדר ואם ר\"ח אדר ביום ג' וד' אז ההפסקה בשבת שהוא בד' באדר וסימנו (ד\"ד) ואח\"כ ג' שבתות של זכור ופרה וחודש:", + "שבת של פ' פרה מוציאין ב' ס\"ת. באחד קורין בפ' השבוע ובשניה קורין למפטיר בפ' חוקת מתחלת הסדר עד תטמא עד הערב ואם אין להם רק ס\"ת אחת יש לעשות כמ\"ש למעלה סעיף ס\"ו ואין לקרות לקטן להפטורה זו:", + "אם לא קרא בפ' פרה רק עד הגר הגר בתוכם ופסק שם ובירך לאחריה וגלל הס\"ת חוזר ופותח ומברך לפניה ומתחיל מראש הפ' וקורא עד סוף הפ' שהיא תטמא עד הערב ומברך לפניה ולאחריה ואם לא גלל עדיין הס\"ת רק שבירך ב\"א לבד חוזר וקורא ממקום שפסק וא\"צ להתחיל מראש הפ' ומ\"מ צריך לחזור ולברך לפניה ולאחריה ואם דילג פסוק אחד מפ' פרה א\"צ לחזור ולקרות כיון שיקראו אותה פ' בשלימות בשבת שלה כמו שנתבאר בשער ז' בענין קריאת ב' וה' ומנחת שבת:", + "בשבת שר\"ח ניסן הוא חל בחול בשבוע שלאחריה הוא פרשת החודש ומוציאין ב' ספרים באחד קורין בפ' השבוע ובשניה קורין למפטיר בפ' בא מן ויאמר ה' אל משה החודש הזה לכם כו' עד תאכלו מצות ולכתחלה אין לקרות קטן להפטורה זו ואם חל ר\"ח ניסן בשבת אזי קורין פ' החודש בשבת זה ומוציאין ג' ספרים באחד קורין פ' השבוע ומניחין השניה וא\"א קדיש ומגביהין הראשונה וגוללין ופותחין השניה וקורין בפ' ר\"ח מן וביום השבת עד ונסכו ומניחים הג' ואומרים קדיש ומגביהין השניה וגוללין ופותחין הג' וקורא למפטיר בפ' החודש. ואם טעה לאחר שגמר הקריאה בסדר השבוע ולקח ס\"ת שהיתה מגוללת על פ' החודש ופתח הס\"ת ובירך והתחיל לקרות ונזכר באמצע הקריאה גומר ויקרא למפטיר בפ' ר\"ח וההפטור' בנביאי' יאמר של שבת ור\"ח שהוא השמים כסאי:", + "אם בשבת אחד מד' פרשיות האלו טעו ושכחו שצריך לקרות למפטיר הפ' של חובת היום למפטיר וקראו למפטיר כדרך כל שבתות השנה ואח\"כ נזכרו צריך להוציא ס\"ת ולקרות הפ' שהיא לחובת היום אע\"פ שמתחלה לא הוציאו רק ס\"ת א' ואין כאן משום פגמו של ספר השני מ\"מ צריך להוציא עתה ס\"ת ולקרות מענינו של יום כתיקון חכמים ואפילו אם כבר אמר ההפטורה של סדר השבוע בברכותיה צריך להוציא אחרת ויקרא עולה אחר ויאמר סתם יעמוד פב\"פ ולא יאמר מפטיר ויקרא עמו מענינו של יום ואחר ברכה אחרונה יאמר קדיש ויגביה הס\"ת ויקרא ההפטורה בנביאים בלא ברכה לפניה ולאחריה:", + "אם נזכר מיד אחר שבירך ברכה אחרונה על התורה אעפ\"כ לא יגלול בספר הזה לקרות בפ' מענין היום רק יוציא אחרת ויניח אצל הראשונה ויאמר קדיש ואח\"כ יקרא לעולה אחר שיפטיר מענינו של יום בברכותיה ואם אין שם אחר שיודע להפטיר לא יוציאו אחרת רק יגלול ספר זה למקום הקריאה ואז רשאי עולה זה לברך ולקרות ואין קורין אותו שנית בשמו:", + "אם לא נזכר עד שהתחיל לומר הברכה שעל ההפטורה וכבר אמר השם אזי יגמור הברכה ויקרא קצת פסוקים מהפטורת השבוע ולא יברך ברכת הפטורה שלאחריה ויוציא ס\"ת ויקרא עולה אחר שיקרא הפ' מענין היום ואחר ב\"א יאמר קדיש ויגביה הס\"ת ויגלול ואז יאמר ההפטורה בנביאים בלא ברכה לפניה ואחר גמר ההפטורה יאמר ברכת ההפטורה שלאחריה:", + "אם אירע אונס לצבור שלא יכלו לקרות הפ' מענינו של יום אין משלימין אותה בשבת אחרת אף אם הוא של הפסקה או פנייה:", + "בשנה מעוברת שטעו וקראו הפרשיות והמגילה באדר ראשון לא יצאו וצריך לחזור ולקרותם באדר השני:", + "כבר ביארנו קריאת המועדים על הסדר והוא סדר קריאת שלנו בני ח\"ל ואם בן א\"י בא לח\"ל ודעתו לחזור אין לקרותו לס\"ת ביו\"ט שני של גליות ואם קראוהו ביו\"ט שני של שבועות או ח' של פסח או בשמחת תורה לכתחלה לא יעלה ואם עלה יברך ויקרא אבל ביום שני של פסח וסוכות אם קראוהו יעלה ויברך ואם קראוהו למפטיר יעלה ויברך ברכות התורה ואחד מבני ח\"ל יאמר ההפטורה וכרכותיה:", + "סדר קריאת תענית צבור.
בארבעה צומות שמתענים בכל תפוצות ישראל מפני דברים הרעים שאירעו בהם ואלו הם תשעה באב וי\"ז בתמוז וג' בתשרי ויו\"ד בטבת מוציאין ס\"ת וקורין שלשה אנשים בשחרית וכן במנחה ואפילו אם יום הצום חל בשבת ונדחה לאחר השבת קורין בס\"ת ביום הצום בין בשחרית בין במנחה וכן עשרה בטבת שחל בע\"ש קורין בס\"ת בין בשחרי' בין במנחה:", + "בתשעה באב בשחרית קודין ג' אנשים בפרשת ואתחנן ומתחילין מן כי תוליד בנים וכ\"א מהעולים אומר בלחש קודם שבירך ברכת התורה ברוך דיין האמת בלא שם ומלכות כמו שנתבאר בשער ד'. והג' קורין אותו למפטיר ואחר שמברך ברכה אחרונה אומר חצי קדיש ומגביהין הס\"ת וגוללין ואומר המפטיר ברכת ההפטורה וקורא ההפטורה בירמי' אסוף אסיפם בניגון איכה ואומר הברכות שלאחר ההפטורה עד מגן דוד ובמנחת ט\"ב קורין בפ' ויחל ומפטיר דרשו כמו שיתבאר בשאר תעניות:", + "בשאר הג' תעניות אפילו אם חלו בב' או ה' דוחין קריאת פ' השבוע וקורין בפ' כי תשא ומתחילין לכהן מן ויחל משה וקורין עד לעשות לעמו מברך הכהן ואח\"כ מדלגין וקורין ללוי מן ויאמר ה' אל משה פסל לך עד מול ההר ההוא ולשלישי קורין עד אשר אני עושה עמך וכן בתענית צבור שמתענין בבה\"ב שאחר הפסח ואחר הסוכות קורין בין בשחרית בין במנחה בפ' ויחל כשיש בבה\"כ עשרה מתענים וכן בתענית אסתר אף אם חל פורים ביום א' ומקדימין התענית ליום ה' שלפניו וכן במקומות שנוהגין להתענות בכ' סיון אפילו אם חל בב' וה' דוחין פ' השבוע וקורין ויחל:", + "בכל אלו התעניות אין מפטירין בשחרית כלל רק בקריאת המנחה קורין הג' למפטיר ומפטיר בישעי' דרשו ה' בהמצאו כו' ומברך לאחריה עד ברכת מגן דוד:", + "בתענית שמתענין בערב ר\"ה ומכ\"ש בתעניות של שאר ימי תשובה אין קורין ויחל ויש מתענין בכל ער\"ח ונוהגין לעשות למנחה סדר יו\"כ קטן ומוציאין ס\"ת וקורין ויחל ואין למחות בידם ובמקום שאין שם מנהג אין לנהוג כן לכתחלה:", + "בתענית מיתות צדיקים כגון שבעה באדר וכיוצא אף אם יש עשרה מתענין וכן הבכורים המתענין בערב פסח אפילו יש שם עשרה לא יקראו ויחל ומכ\"ש הנוהגין להתענות ב' וה' של כל השנה או בפרשת שובבי\"ם וכן מה שנוהגין החבורות קדושות שבכל עיר לבחור לעצמם יום אחד לקבוע בו תענית ואומרי' סליחות אע\"פ שעושין כן בכל שנה בקביעות אין להם לקרות ויחל ואם הצבור גזרו מעצמם איזה תענית על כל צרה שלא תבא אם קבעוהו באחד משאר ימי השבוע קורין בין בשחרית ובין במנחה ויחל ואם קבעוהו בב' או ה' אז בשחרית אין לדחות פ' השבוע וקורין פ' השבוע כדרכם רק במנחה קורין ויחל ומפטירין דרשו:", + "אין לקרות לתורה ביום התענית מי שאינו מתענה היום ואם קראוהו מבואר בשער א' איך יש לנהוג בזה:", + "אין לקרות למפטיר מי שאינו בקי לומר ההפטורה וברכותיה כתיקנם לכתחלה על סמך שאחר יאמר אותם ואם כבר קראוהו אזי אם הכהן או הלוי יודעין לומר ההפטורה יאמר הלוי או הכהן והלוי קודם בזה לכהן ולא יאמר אחר שלא קרא בתורה כלל ואם גם הכהן ולוי אין יודעים להפטיר אז יוכל איש אחר להפטיר בלי קריאה בתורה:", + "בתענית שקורין בשחרית ויחל אם חל בב' וה' וטעה וקרא בפ' השבוע אין מחזירין אותו אפילו נזכר באמצע הקריאה:", + "נוהגין בקריאת ויחל כשמגיע הקורא לפסוק שוב מחרון וכו' וכן כשמגיע לשלש עשדה מדות ה' ה' וכן לפסוק וסלחת כו' הצבור אומרים זה בע\"פ בקול רם ואין להקורא לומר עמהם לפי שהצבור אומרים זה בע\"פ דרך בקשה והוא שקורא בתורה אין לו להפסיק ולומר דרך בקשה רק ישתוק עד שיסיימו הצבור ויקרא מתוך הספר דרך קריאה בתורה ובקריאת הפסוק ויקרא בשם ה' יש לו לקורא להפסיק מעט בין תיבת בשם ובין תיבת ה':", + "כשאין בבה\"כ עשרה מתענים אז אם חל באחד מימי השבוע שאין בו קריאת התורה אין לקרות ויחל אבל אם חל בב' או בה' כיון שבלא התענית היו קורין היום בתורה אין כאן הוספת ברכה ולכן אם יש שם ששה מתענים רשאי לקרות ויחל בשחרית אבל במנחה אין קורין בשאין עשרה אפילו חל בב' וה':", + "מי שהוא אבל כל שבעת הימים אסור לעלות לתורה אפילו אם הוא כהן ואין כהן אחר שמה ובשבת מותר כשאין שם כהן אחר אלא הוא וכמו שנתבאר בשער א' סעיף כ\"ג וטוב לומר לו שיצא קודם התחלת הקריאה מבה\"כ ואין חילוק בין היה אצל המיתה או ששמע שמועה קרובה דהיינו שמת לו מת בתוך למ\"ד שצריך לנהוג שבעה ימי אבילות אסור לעלות לתורה כל הז' ימים ואפילו ביום השביעי אם יום השביעי הוא תענית צבור וקורין ויחל במנחה מותר לעלות:", + "אין איסור כ\"א לעלות לתורה אבל מותר בתשמישי תורה כשקורין כגון הגבהה או גלילה וכיוצא בזה:", + "בשבת שבתוך ז' ימי אבלו ג\"כ אסור לעלות לתורה כמ\"ש ואפילו אם הוא חיוב כגון שיום מילת בנו בשבת זה אסור לעלות ומ\"מ אם קראוהו לעלות צריך לעלות אף אם אינו חיוב שאם ימנע עצמו יהיה פרסום שעושה כן מחמת אבילות ואבילות דפרהסיא אסור בשבת ומטעם זה יש מקילין בחכם העיר שרגיל להיות בכל שבת שלישי ואירע בו אבל מותר לעלות שגם זה הוא אבילות פרהסיא ויש מחמירין בזה אע\"פ שהוא חכם ורגיל וכן נהגו. ומי שמת לו מת ברגל והוא אונן אסור לעלות לתורה:" + ], + [ + "דיני ההפטורה וברכותיה, ובו מ\"ו סעיפים:
אחר גמר כל קריאת הסדרה ביום השבת אומר הש\"ץ חצי קדיש וקורא עולה אחד למפטיר וקורא עמו איזה פסוקים מסוף הסדרה שכבר קרא אותם עם האחרון והמשלים גם למפטיר לא יפחות מג' פסוקים ואם אין שם בסוף רק ה' פסוקים סמוך לפרשה שלפניה צריך לקרות כל הה' פסוקים כאשר ביארנו בשער ז' ואם טעה וקרא למפטיר רק שני פסוקים לבד ובירך יש לחזור ולקרות הג' פסוקים בלא ברכה ועיקר דין החצי קדיש יתבאר בשער שאח\"ז:", + "לעולם המפטיר קורא באחרונה אפילו ביום שמוציאין ג' ספרים [המפטיר] קורא בספר הג' ואם נמצא טעות באחד אם יש ליקח השני מבואר בשער המועדים ושם מבואר הדין בנתחלפו לו הספרים והתחיל לקרות בספר השלישי שהוא למפטיר קודם הקריאה הראויה בס\"ת השניה מה דינו:", + "קטן רשאי לקרות למפטיר אם הוא קטן שהגיע לחינוך ויודע לומר הפטורה שבנביאים בטוב ומ\"מ אין רשאים לקרותו להפטורת פרשת זכור וגם הפטורת פ' פרה יש להחמיר וגם לפ' שקלים ופ' החודש יש למנוע מלקרות אם לא שיש צורך בדבר משום דרכי שלום וכיוצא וגם נוהגין שלא לקרות קטן למפטיר בשביעי של פסח וביום א' של שבועות ובשבת פ' שובה וכן בר\"ה ובקריאת יוה\"כ שחרית ג\"כ אין ראוי לקרות קטן למפטיר מאחר שהם ימי הדין ולמפטיר של מנחת יוה\"כ וט\"ב ותענית צבור אפילו מן הדין אינו עולה שהרי המפטיר הוא השלישי משלשה הקרואים שהם חובה.", + "כהן או לוי יכולים לעלות למפטיר כמו שנתבאר בשער א' ובמנחת יוה\"כ וט\"ב ות\"צ אינם עולים למפטיר וכן אם כבר עלה וקרא כהן או לוי אינו עולה שוב שני להיות מפטיר ואפילו ישראל שכבר עלה לתורה אינו יכול לעלות שנית למפטיר ואם אין שם בבה\"כ מי שיודע להפטיר רק מאותן אנשים שכבר עלו אז אם לא אמר עדיין קדיש אזי אם זה שעלה שביעי יודע להפטיר לא יקרא אחר למפטיר כלל וגם לא יאמר קדיש רק אחר ברכה אחרונה יגביה הס\"ת ויאמר זה שקרא שביעי את ההפטורה בנביאים ויברך אחרי' ויאמר קדיש ואם אין השביעי יודע להפטיר רק איש אחר שהוא מאותן שכבר עלו יש לקרות אותו ויברך ויקרא ויפטיר וכן אפילו אם השביעי יודע להפטיר אם כבר אמר קדיש ואין שם אחר וצריך שהשביעי יפטיר כיון שכבר אמר קדיש צריך לקרותו שנית למפטיר ויברך ויקרא ויפטיר ומ\"מ אם יש אחר שיודע להפטיר אע\"פ שגם הוא מאותן שכבר עלו מוטב לקרות זה מלקרות זה שקרא שביעי כיון שצריך לברך ולקרות לפניו שנית יש בזה משום פגם קריאה ראשונה כשקורא רצופין בזאח\"ז בברכה אבל כשאין שם אחר אין בזה פגם כי ניכר שבהכרח קורא הוא שנית לקיים במקום שאין אנשים כו':", + "במקומות שמנהגם שרב העיר הוא מפטיר בשבת חזון אף שכבר קרא בתורה שלישי כשאר שבתות יוכל להיות הוא מפטיר ג\"כ:", + "ביום שיש שני ס\"ת אם אחד מן העולים יודע להפטיר אזי יקראו לפניו בשני' ויפטיר ואם אין אחד משאר העולים יודע להפטיר רק השביעי אזי לכתחלה אין להוציא ס\"ת אחרת רק אחר שהשלימו הקריאה עם השביעי יגללו הס\"ת למקום אשר שם פרשת חובת היום למפטיר ויעלה השביעי שנית ויפטיר אבל אם כבר הוציאו השני' לקרות בה אז יקרא השביעי בשני' מפטיר:", + "אם טעה הקורא וקרא עם הששי עד שהשלים כל הסדרה ואמר קדיש א\"צ לקרות עוד אחד להשלים הז' בסדרה זו או בסדרה שאחריה אלא יקרא אחד למפטיר כדרכו והמפטיר עולה למנין שבעה ואם השלים הסדרה עם החמישי צריך לקרות עוד שנים אחד לששי ואחד שיהי' שביעי והוא עצמו המפטיר ויקראו למפרע בה שקרא החמישי ואם הוא בשבת שמוציאין שני ס\"ת ישלים המנין בס\"ת השני' והמפטיר עולה למנין ז':", + "כבר נתבאר שאין לקרות שני אנשים לעלות יחד לתורה ואפילו למפטיר יש למנוע רק בשמחת תורה מקילין בזה וכבר נתבאר בשער המועדים כדת מה לעשות:", + "אחר שגמרו קריאת המפטיר ובירך ברכה אחרונה אומר הש\"ץ מי שבירך לזה שעלה למפטיר ואח\"כ מגביהין הס\"ת וגוללין ודין ההגבהה וגלילה יבואר בשער שאח\"ז ואין להמפטיר להתחיל ברכת ההפטורה עד שישב המגביה ויגלול הס\"ת ויכרוך במפה סביב והעולם מקילין להתחיל מיד שיסתום הגולל אע\"פ שלא כרכה במפה עדיין ופותח החומש ששם ההפטורה ורואה מקום התחלתה של ההפטורה ומתחיל לברך ברכה ראשונה אשר בחר בנביאים כו':", + "יש מי שכתב שראוי לכתוב ההפטורת בספר בפ\"ע בקלף ויהי' נגלל כמו ס\"ת ואין נוהגים כן רק אומר ההפטורה מתוך החומשים הנדפסים ואם אין חומש בבה\"כ ויש חומש בבית ואי אפשר להביאו לבית הכנסת שאין שם עירוב אף שיש שם מי שיודע לקרות ההפטורה בע\"פ אין לקרות בע\"פ רק זה שעלה למפטיר וקרא הפסוקים בס\"ת בבה\"כ ילכו עמו לבית ששם החומש ויברך שם ברכות שלפניה ויקרא ההפטורה מתוך החומש ויאמר שם ג\"כ הברכות שלאחרי' ואם אין חומש כלל אף בבית ויש מי שיודע בע\"פ יפטיר ויאמר בע\"פ כיון שא\"א בענין אחר:", + "טעם שנקרא קריאה זו שבתורה ונביאים הפטורה לפי שהוא השלמה וסילק הענין מכל וכל וכמו אין מפטירין אחר הפסח כו' וכיון שבקריאה זו משלימין ומסיימין כל חובת הקריאה לכן נקרא הפטורה ועוד יש טעמים אחדים בזה:", + "ברכה ראשונה שקודם ההפטורה אשר בחר בנביאים כו' אין לענות אמן אחר הנאמרים באמת כי מה שאומר אח\"כ בא\"י הבוחר הוא סיום של ברכה הראשונה ולכן אין לענות אמן רק בסיומה כשמסיים האמת והצדק:", + "פירוש הברכה מה שאומרים ורצה בדבריהם הנאמרים באמת הכוונה שכל דברי הנביאים הם מיוסדים על התורה שנקראת אמת וכן מה שאומר אח\"כ בנביאי האמת והצדק הכוונה לפי שכולם באו להזהיר את ישראל שישמרו את התורה שהיא אמת וצדק ומה שאמר ורצה בדבריהם וחזר ואמר הבוחר בתורה כו הכוונה שמתחלה פתח בשבח דברי הנביאים בחלק הספורי לומר שאפילו באותו חלק יש לנו לשבח לאשר בחר בהם וכשבא להזכיר חלק הנבואי הקדים התורה ומשה שמשם נקבע החלק הזה ואמר והצדק לומר שדברי הנבואה הם מצודקים וגם לומר כי הנביאים הם בעלי צדק ואין מתגאים בנבואתם לעוות אדם בריבם שיהיו חפיצים שיתמלא רצונם מצידם רק מה שהשם חפץ שזה בודאי צדק בלי ספק:", + "אין להתחיל הברכה עד שיהי' החומש פתוח לפניו במקום ששם ההפטורה שבנביאים ויאמר הברכה והחומש יהי' פתוח לפניו ואחר גמר הברכה אומר ההפטורה שבנביא שהיא מענינה של הסדרה שקראו עתה ואין פוחתין בשבת מן כ\"א פסוקים שהוא ג' פסוקים של נביא לכ\"א מן הז' עולים ולכן ביו\"ט די בט\"ו פסוקים וכבר נדפס בחומשים כל הפטורות שתיקנו הראשונים ז\"ל לשבתות ולמועדים ותעניות מענינה של פרשה ומעין המאורע:", + "אין רשאי לומר ההפטורה בברכותיה אלא בצבור אבל ביחיד לא יאמר הברכות רק יקרא ההפטורה בניגון וטעמים בלא ברכה:", + "אם אחר שקראו למפטיר בס\"ת ניטלה הס\"ת משם ונסתלקה אין זה מעכב ויאמר המפטיר ההפטורה בברכותיה כדרכו:", + "בשבת שקורין בו שני סדרות מחוברים אזי קורין ההפטורה בנביא אותה שהוקבעה לסדרה השני' שבה מסיימין הקריאה רק כשאחרי מות קדושים מחוברים מפטירין הלא כבני כושיים שהוא הפטורת אחרי מות:", + "מה שנרשם בקצת חומשים הפטורת ויברח יעקב לפ' וישלח הוא ט\"ס כי הוא שייך לפ' ויצא והפטורת וישלח בהושע ועמי תלואים למשובתי:", + "ר\"ח שחל בשבת דוחין הפטורת פ' השבוע וקורין השמים כסאי ואם טעה וקרא ההפטורה של פרשת השבוע אם עדיין לא אמר הברכות שלאחר ההפטורה יאמר ג\"כ השמים כסאי ויברך אח\"כ ואם נזכר אחר שבירך הברכות לאחרי' אזי יאמר השמים כסאי בלא ברכה:", + "ר\"ח שחל באחד בשבת מפטירין בשבת שלפניו מחר חודש ואם טעה ואמר הפטורת פ' השבוע דינו כמבואר בסעיף שלפני זה ואם ר\"ח שני ימים יום שבת ויום א' אין לומר רק השמים כסאי ולא יותר:", + "ר\"ח שחל בשבת שקלים או פ' החודש דוחין השמים כסאי וקורין בהפטורת שקלים או הפטורה של פ' החודש:", + "ר\"ח אב שחל בשבת דוחין הפטורת שמעו ומפטירין השמים כסאי ויש מקומות שנוהגין להפטיר שמעו ולא השמים כסאי א\"צ לשנות מנהגם:", + "ר\"ח אלול שחל בשבת נוהגין במדינות אלו להפטיר השמים כסאי והפטורת עני' סוערה נדחית אעפ\"י שהיא משבע דנחמתא ואח\"כ בשבת פ' כי תצא שאז הוא הפטורת רני עקרה קורין ג\"כ עני' סוערה ואם טעה והפטיר בר\"ח עני' סוערה וכבר בירך יאמר ההפטורה השמים כסאי בלא ברכה ואם חל ר\"ח אלול בא' בשבת אומרים עני' סוערה ונדחת הפטורת מחר חודש:", + "מי\"ז בתמוז ואילך מפטירין ג' דפורענתא ושבע דנחמתא שסימנם דש\"ח נו\"ע ארק\"ש ובשבת שבין ר\"ה ליוה\"כ מפטירין שובה ואם חל ר\"ה ביום ב' וג' שאז יש שבת בין יוה\"כ לסוכות שקורין בו האזינו מפטירין וידבר דוד:", + "אם בשבת ראשונה שאחר י\"ז בתמוז שצריך להפטיר דברי ירמיה טעה והפטיר הפטורת השבוע אזי בשבת שלאחרי' יפטיר דברי ירמי' וגם שמעו שהם סמוכות זו לזו ואם בפ' עקב טעה ולא קרא הפטורת ותאמר ציון יש לה תשלומין לקרותה בפ' שופטים עם הפטורת אנכי אנכי ויתחיל ותאמר ציון ואח\"כ יאמר הפטורת אנכי כו' וכן אם בפ' שופטים טעה ולא קרא פ' אנכי יש לה תשלומין בהפטורה של פרשת נצבים ויתחיל קומי אורי ויקרא עד סוף שוש אשיש והטעם בכל אלה לפי שהם סמוכים זו לזו:", + "יש מקומות נוהגין כשיש חתונה באותו שבת דוחין פ' השבוע ואומרים הפטורת שוש אשיש ומ\"מ אין לדחות מפניה הפטורת ד' פרשיות או של ר\"ח או מחר חודש או פ' שירה או דרשו נו\"ע ארק\"ש שובה ואצלנו אין נוהגין לדחות פ' השבוע כלל ומפטירין אף בחתונה פ' השבוע כדרכו:", + "קריאת הפטורה בנביא יש לאומר' בנגינות הטעמים. והפטורת חזון נוהגין לומר בניגון התאוננות וקינות וכן הפטורת ט\"ב אסף אסיפם אומרים בניגון איכה:", + "כשאומרים הפטורה בנביא אין מדלגין מנביא לנביא דהיינו שיאמר מקצת ההפטורה בנביא זה ומקצת ההפטורה בנביא אחר ובתרי עשר מדלגין מנביא לנביא ובלבד שלא ידלג למפרע ולכן בשבת שובה יש נוהגין שאחר הפטורת שובה שהוא סוף הושע אומרים תקעו שופר בציון שהוא מנביא יואל ויש מוסיפין עוד פסוקים מי אל כמוך שהם מנביא מיכה:", + "ההפטורה בנביא לא יקראו אות' בשנים דהיינו שאחד קורא פסוק אחד והשני פסוק אחד בדילוג כי המפטיר שקרא בתורה צריך שיקרא כל ההפטורה ואם נשתתק המפטיר באמצע ההפטורה צריך לחזור ולהתחיל ממקום שהתחיל הראשון וכן הדין בקריאת ס\"ת כמבואר בסימן ק\"מ ולענין ברכה יש מחלוקת הפוסקים וקצרתי בזה לפי שאינו מצוי ואם קראו למפטיר וקרא בתורה ובירך ונודע שאינו יודע לומר ההפטורה יכול אחר לומר ההפטורה בברכותיה אבל לכתחלה לא יעשה כן ואם אין שם מי שיודע להפטיר רק אחד מאותן שכבר עלו נתבאר בסעיף ד' איך יש לנהוג בזה:", + "כבר נתבאר שאין לקרות שנים לתורה וכן למפטיר ובש\"ת שקורין שנים יאמר אחד הברכות והשני ישתוק ויענה אמן ויכוין לצאת בברכתו של זה ויש שמחלקים ביניהם הברכות שיאמר האחד ברכות שלפניה והשני ברכות שלאחריה אבל מ\"מ ברכות אחרונות עצמם אין לחלקם לשני הקרואים אלא אחד יאמר כולם והשני יענה אמן ויכוין לצאת: ", + "אם המפטיר אמר הברכה שלפניה ע\"ד לקרות הפטורת פ' השבוע והזכירוהו שהפטורה אחרת צריך לקרות היום א\"צ לחזור ולברך:", + "אם היו עשרה בשעת שהתחיל ברכת הפטורה ויצאו מקצתן יגמור ההפטורה עם הברכות אבל אם לא היו עשרה בעת שרוצה להתחיל הברכה אע\"פ שקרא בתורה למפטיר ובירך לאחריה ביו\"ד ויצאו אח\"כ מקצתן לא יאמר הברכות כלל רק יקרא ההפטורה בלא ברכה ועיין לעיל בשער ז' סעיף ל\"ח:", + "מעיקר הדין הוא שזה שעלה למפטיר הוא בלבד יאמר ההפטורה בנביאים והצבור ג\"כ יאמרו אחריו בלחש ובמדינתינו נהגו שהכל אומרים ההפטורה עם המפטיר ביחד בקול רם רק המפטיר ממתין בפסוק אחרון עד שיסיימו הצבור ואז הוא מסיים איזה תיבות בלבד כדי שישמעו הצבור התחלת ברכת ההפטורה ואין זה מנהג וותיקין רק מחמת חסרון ידיעה ונכון לבטל המנהג ולכתחלה יש לנהוג שהמפטיר יאמר ההפטורה בנביאים בקול רם כדרך הקורא בס\"ת והצבור יאמרו אחריו בלחש מתחלת ההפטורה עד סופה ועכ\"פ טוב שיהיו עשרה העומדים סמוך להמפטיר שישמעו לקול האומר ההפטורה ויענו אחריו בלחש שיהי' נידון כמו קריאה בצבור וגם יש שמוסיפים על המנהג ועושין שהות באמירת ההפטורה שאף אחר שסיים המפטיר ההפטורה והתחיל הברכות אין רוצים להפסיק מאמירת ההפטורה ולא יפה הם עושים שאם אומרים בקול רם אינם שומעים קול דברים בהתחלת ברכות המפטיר ולפעמים גורמים שגם אחרים הסמוכים להם אין שומעים ואף אם מנמיכים קולם קצת בתחלת הברכות מ\"מ הם בעצמם אינם שומעים לכן יש לנהוג כי מיד שישמע שהמפטיר סיים ההפטורה ומתחיל הברכות אע\"פ שהוא עדיין לא סיים יהי' מתון בשתיקה עד שיסיים המפטיר הברכות ואח\"כ יסיים הוא אמירת ההפטורה, וגם המפטיר יהי' זהיר שלא להתחיל אמירת הברכות עד שיפסיק קול ההמון הרב לגמרי:", + "כשיסיים המפטיר ההפטורה לא יסלק מלפניו הס' שאמר ההפטורה מתוכו עד אחר שיגמור הברכות שלאחריה שיהי' נראה שמברך על ההפטורה שאמר מתוך הספר וטוב שיהי' נשאר פתוח ועכ\"פ אין לסלק הספר משם לגמרי:", + "בברכות שלאחריה אין לענות אמן אחר שכל דבריו אמת וצדק שאין זה סיום הברכה אלא לבסוף בא\"י האל הנאמן כו' היא סיום ברכה זו שפותחת בברוך וחותמת בברוך והשלשה ברכות שלאחריה רחם שמחנו על התורה חותמין בברוך ואין פותחין בברוך כדין ברכה הסמוכה לחברתה וטוב שלא לעשות הפסק בסיום אמת וצדק רק לומר בתכיפה אחת נאמן אתה:", + "בסיום הברכה יש נוסחאות שכתוב בהם כי אל נאמן ורחמן אתה ויש שכתוב בהם רק נאמן לבד שיהיה סמוך לחתימה מעין החתימה ממש וזה נכון יותר ומ\"מ מי שאומר ורחמן אין מזניחין אותו וגם יש ספרים שכתוב בהם שלא יכבה נרו ויש כתוב לא תכבה ואין להקפיד בזה כלל כי פעמים נמצא בכתוב כך ופעמים כך:", + "ר\"ח שחל בשבת אין המפטיר מזכיר של ר\"ח לא באמצע ולא בחתימה וכן בשכת חה\"מ של פסח אינו מזכיר של יו\"ט כלל רק אומר ברכת על התורה כמו בשאר שבתות אבל ביו\"ט וכן ר\"ה ויה\"כ מזכיר של יו\"ט ור\"ה ויוה\"כ באמצע וכחתימה ואין חותמין ביוה\"כ בא\"י מלך מוחל כו' רק בא\"י מלך על כל הארץ מקדש ישראל ויוה\"כ ובמקומות שנהגו לחתום מלך מוחל כו' אין לשנות מנהגם. וגם בחוה\"מ סוכות שימי חוה\"מ הם חלוקים בקרבנות המוספין וגומרים את ההלל בכל יום מימי חוה\"מ לכן מזכירים בברכות ההפטורה של יו\"ט ואומר על התורה בנוסח של יו\"ט שחל בשבת.", + "בהפטורה של שבת מסיימין יתברך שמך בפי כל חי תמיד לעולם ועד בא\"י מקדש השבת וא\"צ לומר סמוך לחתימה ושבת קדשיך באהבה כו' וכן ביו\"ט אבל בר\"ה וכן ביוה\"כ שחרית מסיימין ודברך אמת וקים לעד בא\"י כו' ובמנחת יו\"כ נוהגין שלא לומר רק עד על התורה ואין אומרים על התורה כלל ואין חילוק בזה בין אם חל יוה\"כ בחול או בשבת:", + "בשבת וי\"ט ור\"ה ויוה\"כ צריך כל אדם לכוון לברכות הקוראים בתורה ולברכות המפטיר ויענה אחריהם אמן ויעלו לו להשלים מנין מאה ברכות שחיסר מנינה בשבת שאין מתפללין י\"ח:", + "אם נמצא טעות בס\"ת בקריאת המפטיר בשבת או ביו\"ט נתבאר דינו בשער וא\"ו ושער ח' ואם נמצא פסול באמצע קריאת הסדרה ואין שם ס\"ת אחרת וקראו עד גמר הסדרה בספר הפסול וכן ביו\"ט שקראו עד גמר הפרשה בספר הפסול מ\"מ לא יקרא ההפטורה בברכותיה רק יאמרו ההפטורה בנביאים בלא ברכה:", + "אסור לספר אפי' בד\"ת בעת שהמפטיר קורא בנביא עד שישלים כמו בעת קריאת התורה:", + "נוהגין שמי שיש לו יאר צייט בשבת הוא עולה להמפטיר בנביא וכן אם יש לו יא\"צ בשבוע שאחריו הוא עולה להפטי' בשב' שלפניו ויש מקומות שנהגו שאם אחד יש לו יא\"צ של אביו ואחד של אמו זה שיש לו יא\"צ אחר אביו הוא קודם ובמקום שאין מנהג מטילין גורל ואין חילוק אם האחד ת\"ח וגם אם זה מת קודם והוחזק בנו לעלות למפטיר אלא שוים הם:", + "אין לטלטל ס\"ת מבה\"כ למקום אחר ואפילו לבה\"כ אחר אפי' ע\"ד לקרות בה שמה אפילו לצורך בני אדם החבושים בבית האסורים ורוצים לשמוע קריאת התורה בר\"ה ויה\"כ אסור ודוקא אם לוקחים אותה רק לקרות ואחר הקריא' יחזירוה מיד אבל אם לוקחי' אות' למקום אחר ע\"ד שלא להחזירה רק קובעים לה שם מקום הנחתה שמה כגון שמניחין שם ארון או חביות המיוחד לה ותעמוד במקום ההוא איזה ימים אין בזה פגם לס\"ת מאחר שמיוחד שם מקום קביעות לנוח שם ולקריאתה:", + "אם אדם חשוב הוא חולה קצת שאינו יכול ליכנס למקום שהיה רגיל להתפלל וצריך להתפלל בביתו לפי שעה ומתאספין אליו עשרה רשאים להביא הס\"ת אצלו לקרות בה ולהחזירה למקומה וכן אם אדם גדול מתארח בעיר לפי שעה רשאים להביא ס\"ת בשבילו:", + "אם עת צרה לצבור כגון עצירת גשמים וכיוצא בזה ח\"ו ורוצים להוציא ס\"ת לבה\"ק לעורר רחמים אין לעשות כן אף אם יש להם ס\"ת מוחזק בכשרות:", + "יש נוהגין כשנותן ס\"ת חדשה לבה\"כ אזי מוציאין הס\"ת שבארון והולכין עמהם לקראת הס\"ת החדשה וכן בש\"ת מביאים לפעמים מבה\"כ אחת לאחרת בכדי שיהיה שבעה ס\"ת להקיף התיבה אין למחות בידם ומ\"מ כשרוצים ללכת לקראת ס\"ת אין להוציאם לחוץ לבה\"כ רק עד פתח בה\"כ או בעזרה שלפני בה\"כ ולא יותר:" + ], + [ + "דין הוצאה והגבהה וגלילה וקדיש ואב הרחמים וברכת החודש, ובו מ\"ז סעיפים.
בעת שפותחין הארון להוציא הס\"ת אומרים הקהל ויהי בנסוע כו' ובשעת הוצאת הס\"ת חוץ לארון מתחילין הקהל לומר בריך שמי' ויש מי שכתב שאין לאומרו בחול רק בשחרית של שבת ומנחה של שבת ומנהגינו לאמרו אף בחול ואם לא אמר בשעת הוצאה יאמר אותו כשפותח אותה לפני העם:", + "אין לש\"ץ דין קדימה וזכות בהוצאת הס\"ת מהארון אלא הסגן מכבד בהוצאה למי שירצ' ויש מקומות שמוכרין למי שירצה לזכות במצוה זו ובמקומות שאין מוכרין וגם הסגן לא כיבד בה רשאי הש\"ץ להקדים עצמו לזכות במצוה זו והמוציא הס\"ת יוציאה בימין מן ההיכל ואף אם שמאל מסייע' לימין מותר ואם הוא אטר יד יכול להוציאה בשמאל שהוא ימין שלו והמוציא יושיט אותה לימין הש\"ץ ויחזיקה בימין אע\"פ שהוא אטר אם לא שידו הימנית חלושה ויש חשש שמא יפול מידו מחמת כובדו יחזיקה בשמאל שהוא ימין שלו:", + "כשמוציאים הס\"ת מחוייבים הכל לעמוד ויהיו עומדים עד שיעמוד זה שמוליכו ויגיענו למקומו או עד שיתכסה מעיניהם ואם הנושא הס\"ת עמד לנוח קצת דיני כמהלך ויש מחמירים שצריך לעמוד מיד ששומע קול הנושא ס\"ת אע\"פ שאין רואה אותו ולכן נהגו קצת לתלות פעמונים בכלי קודש שמעטרים בהם הס\"ת שאז כששומעים קול הפעמוני' יודעים כי הולך הוא עם הס\"ת ועומדים מיד ויש נמנעים מלעשות פעמונים לפי שאין נכון לעטור הס\"ת בשבת בעטרה זו שתלוים בה פעמונים שהשמעת קול בשבת בפעמונים אסור וגם אין לתלות בשבת על הפרוכת רצועה שמחוברים בה פעמונים כדי להשמיע קול לאנשי בה\"כ בשעה שמוציאין הס\"ת ויש מתירין בזה ולכתחלה אין לעשות כן בשבת ובמקומות שנהגו היתר בזה אין למחות בידם:", + "נוהגים שכ\"א מקרב עצמו קצת לראות הס\"ת אנשים ונשים ואף העומדים בעזרה כשהם שומעים שמוציאין או מכניסין הס\"ת רצים לבה\"כ לראות משום ברוב עם וכל המתקרבים אצלם נושקים הס\"ת בפה ואומרים ישקני מנשיקות כו' ואם קרוב אצלה ממש לחבק בזרועותיו יחבקנה בימין ויאמר וימינו תחבקני ואם אין יכול לנשק בפה ינשק ביד ואח\"כ אומר בחול גדלו כו' והם אומרים כו' ובשבת ויו\"ט אומר הש\"ץ שמע ישראל כו' והקהל עונין אחריו שמע כו' וכן אחד הוא אלהינו קדוש שמו ואח\"כ אומר גדלו כו' ובכל פעם שאומר אחד מאלו הפסוקים מגביה הס\"ת קצת וכשאומר אחד הוא כו' אין אומרים קדוש ונורא רק קדוש שמו ובר\"ה ויה\"כ אומרים קדוש ונורא כו' ויש מי שכתב לומר גם בשבת ויו\"ט קדוש ונורא ואין נוהגין כן והש\"ץ הולך עם הס\"ת ופונה לצד ימין ועל הרוב ההיכל במזרח והבימה למערב והוא מפנה פני צפונה שהוא דרך ימין למזרח ומי שהס\"ת עובר לפניו מחבקה ומנשקה ומלוין אותה קצת איש ממקומו והמוציאה הולך ללותה עד הבימה:", + "ביו\"ט וימים נוראים נוהגין לומר שלש עשרה מדות אחר שמסיימין בריך שמי' והש\"ץ מתחיל ה' ה' כו' והצבור עונין אחריו ואומר ג\"פ ואח\"כ אומרים יה\"ר הכתוב בסידורים ליו\"ט ור\"ה ויוה\"כ המיוסד ממחזור האר\"י ז\"ל והוא נוסח קצר ואין לומר הנוסחאות הארוכים הכתובים במחזורים ואחר גמר היה\"ר אומרים ואני תפלתי כו' ויש נוהגין שהש\"ץ מתחיל ויעבור ה' כו' בפעם ראשונה בלבד ובשני פעמים שאחר כך אומרים ה' ה' כל אחד יעשה כמנהגו וכן ביום הושענא רבה נוהגין לומר הי\"ג מדות והיה\"ר המסודר ליוה\"כ ויש נוהגין לאמרם גם בכל עשרת ימי תשובה ביום שיש בו הוצאת ס\"ת מלבד בשבת תשובה אין אומרים וגם ביו\"ט שחל בשב' אין אומרים אבל בר\"ה ויוה\"כ אומרים אף שחל בשבת ויש שנהגו שלא לאמרם בר\"ה כשחל בשבת:", + "ביום שמוציאין שני ס\"ת אז הראשון מושיט ס\"ת הראשון להש\"ץ והמוציא השני הוא מחזיק הספר והולך אחר הש\"ץ עד שמגיע לבימה ומוסר הספר למי שהוא שם על הבימה להחזיקו עד שיגיע זמן קריאת מפטיר ולא יפה עושין מה שמוסרין הספר לנער מנוער שאין זה כבוד התורה ועכ\"פ יש למוסרה לבן דעת ואף שאינו כדאי והגון לכך אם ראית שהתורה חביבה עליו בכדי לקרב ההמון לתורה:", + "בשבת ויו\"ט אומרים רוממו כו' על הכל יתגדל כו' אב הרחמים כו' ובחול ות\"צ אין אומרים על הכל רק אומרים רוממו כו' אב הרחמים כו' ואחר שסיים החזן קריאת העולה הראשון אומר החזן והעם אחריו ברוך שנתן כו':", + "מי שקורין אותו לעלות לתורה ואינו מעוטף בטלית יש לו לשאול טלית מחבירו ולהתעטף בו משום כבוד התורה ואינו מברך עליו ויותר טוב ליקח טלית שאולה מליקח טלית הקהל שבטלית של הקהל נכנס לכלל ספק שמא מחיוב לברך ואם לוקח טלית הקהל אם ירצה לברך יתכוין שרוצה ללבשו לשם מלבוש של ציצית ויתעטף בו עטיפת הראש כדרך שמתעטפים בלבישת שחרית וא\"צ לעמוד מעוטף שיעור הילוך ד' אמות רק מעטף ראשו ומיד לובשו כדרכו והולך בזריזות לקרות ואם אין רוצה לברך עליו לא יעטף ראשו כלל רק עטיפת הגוף לבד ומותר לאדם ליקח טלית חבירו בלא דעתו בכדי לעלות לקרות בו ואחר הקריאה יחזרנו למקום שלקח אותו משם ואם לקחו כשהוא מקופל צריך לקפל אותו כשיחזירנו אף שאינו מקפלו כסדר קפולו הראשון ובשבת א\"צ לקפלו כלל ומ\"מ לא יטול את טלית חבירו שלא מדעתו רק אם הוא צריך לעלות לתורה באותו בה\"כ עצמו שהטלית מונח שם אבל אם רוצה לצאת עם הטלית לבה\"כ אחר אסור:", + "אחר שסיימו הסדרה עם המשלים האחרון מכסין הס\"ת במעיל ואומר הש\"ץ חצי קדיש ונוהגין שאם המשלים יש לו יא\"צ ביום זה אז הוא זוכה באמירת הקדיש הזה ויש נוהגין כן גם אם המשלים הוא אבל תוך יב\"ח על אביו ואמו ואח\"כ קורא לעולה למפטיר והש\"ץ עושה מי שבירך לזה שקרא אחרון ולעולם אין אומר קדיש על הס\"ת רק אחר השלמת קריאה להפסיק בין עיקר הקריאה להמפטיר ואפילו הוסיפו על מנין הז':", + "בקריאת ב' וה' שבחול או בקריאת חנוכה ופורים או בתענית צבור בקריאת שחרית אחר סיום השלישי ובירך אומר חצי קדיש ואח\"כ מגביהין הס\"ת ואפילו בקריאת ט\"ב שחרית שהשלישי מפטיר אין מפסיקין בקדיש קודם השלישי כיון שגם הוא ממנין הקרואים לחובת היום אבל במנחת שבת ובין מוסף למנחה יוה\"כ ומנחת ט\"ב ות\"צ אין אומרים קדיש על גמר הקריאה רק אחר שמגביהין וגוללין ומחזירין הס\"ת למקומו אומר חצי קדיש לפני העמוד:", + "בר\"ח וחוה\"מ שקורין ארבעה אפילו בחוה\"מ פסח שיש ב' ספרים אין אומרים קדיש רק אחר שסיימו לקרות לרביעי ובירך יאמר חצי קדיש ולא קודם:", + "ביו\"ט [ובשחוה\"מ] (ובחוה\"מ) פסח שמוציאין ב' ס\"ת וכן בשבת של ר\"ח או חנוכה וארבע פרשיות או שבת חוה\"מ סוכות אז כשגמר לקרות בראשונה פ' השבוע מניח הס\"ת השניה אצלה ואומר הש\"ץ חצי קדיש בעוד ששניהם מונחים על השלחן ומגביהים הראשונה וגוללין אותה ואחר גלילתה במפה פושטין השניה ומעמידים על מקום התחלת הקריא' למפטיר וקורא להעולה למפטיר וביום שיש ג' ס\"ת כגון ר\"ח טבת שחל בשבת או ר\"ח אדר עם פ' שקלים או ר\"ח ניסן וגם פ' החודש אזי אחר שגמרו בראשונה מניחין השניה ואין אומרים קדיש רק מגביה הראשונה וגוללין כו' ואחר גמר קריאת השני' מניחין השלישית אצלה שהיא לצורך מפטיר וא\"צ להניח הראשונה רק אומר חצי קדיש על שני ס\"ת אלו ומגביה השני' ופושטין השלישית וקורים לעולה למפטיר וכבר נתבארו דיני המפטיר בשער שלפני זה:", + "אחר הקריאה בתורה למפטיר ובירך לאחריה אומר הש\"ץ מי שבירך לזה שעלה למפטיר ואח\"כ מגביהין הס\"ת להראות פני כתיבת הס\"ת לכל הנמצאים שמה וגולל ופותח שלשה דפין ומגביה הס\"ת ופנימתה כלפי פניו והחלק כלפי חוץ והולך סובב עם הס\"ת הפתוח במקום עמידתו ומחזירה לפניו ולאחריו בנחת שיוכלו הכל לראות לפי שמצוה על כל אנשים ונשים לראות את הכתב ולכרוע ולומר וזאת התורה כו' ואין לומר וזאת התורה רק נגד הכתב ואם התחיל נגד הכתב יוכל לסיים אף שהמגביה מסבב כדרכו וכבר עבר ממול פניו ומי שעומד קרוב למקום זה ויכול לקרב עצמו בשעת הגבהת הס\"ת ולהסתכל בכתב עד שיוכל לקרות האותיות היטב טוב ונכון לעשות כן מי שמוחזק למדקדק במעשיו שלא יהיו מחזיקים אותו לגבר יהיר מאחר שמוחזקין בו שכל מעשיו לש\"ש:", + "יש מגביהין מעל השולחן הס\"ת כמות שהיא סתומה ובעת שמחזיר אותה בידיו הגבה למעלה גוללה ופותח בה ג' דפין ומי שאינו בטוח כי ישגיב בכחו שיוכל להחזיקה היטב בעת גלילתו שלא יבא לידי מכשול אין לו לעשות כן אלא בעודה מונחת על השלחן יגלול לפתוח בה כשיעור ג' דפין ואח\"כ יגביה ויראה לעם ואם הס\"ת גדולה וכבידה ובפרט בתחלת השנה שכל עיקר הכובד הוא על יד שמאלית שהיא יד כהה או שהוא איש חלש יכול לסמוך הצד הכבד על כתיפו ואין בזה משום בזוי מצוה. ואין לגלול הס\"ת להעמידה על חציה או קרוב לה בכדי להקל על יד שמאל משום טורח הצבור אם לא שיש צורך בדבר שקשה להגביה בענין אחר ואין הסגן רשאי לכבד עם מצות הגבהה למי שידיו רותתין הרבה או לזקן ותש כח שידוע שהוא מגביהו לשבת מיד כי לא בכח יגבר להחזיקה זמן מה כלפי העם שיוכלו להסתכל היטב ע\"י שהוא פונה לסובב בנחת וגם האיש ההוא ימנע נפשו מזה אחרי שא\"א לו לעשות המצוה כתיקנה וחז\"ל החמירו בזה מוטב שתעשה המצוה ע\"י מי שיש סיפוק בידו לעשותה כתיקנה:", + "כשמגביה הס\"ת יכול לאחוז בעמודי הס\"ת בלא מטפחת ומ\"מ טוב שינקה ידיו במים או בשאר דבר קודם אחיזתו בעמודים ויש מחמירין וכורכין עמודי הס\"ת בקצוות הטלית בשעת הגבהה ובמקום שלא נהגו הכל לעשות כן אף מי שמדקדק בזה יעשה בדעת ובצניעות שלא יהא נראה כיוהרא ולפעמים בעת שגוללים הס\"ת קודם קריאה או בשעת הגבהה נמשכים יריעות הס\"ת ובכדי להשוות היריעה אוחזים בראשי היריעות למשוך אותם למעלה או למטה כדי שיהיה שוה מבחוץ והוא נוי לספר וגם כי אם שוה אז בגלילתו יכול להדק יותר שתהיה סמיכה ותכופה היריעה זע\"ז אזי צריך ליזהר שלא יאחוז ביריעות ביד ערומה אף אם נטל ידיו ולא מסיח דעתו אלא צריך הפסקת טלית או מטפחת להפסיק בין ידיו ליריעות הס\"ת ומכ\"ש כשאין שם עשיית מצוה שאסור לאחוז ביד ערום אם לא שעוסק באיזה תיקון לס\"ת לתפור קצת או לדבק בדבק במטלית וקשה לו לעשות מבלי שיגע ביריעה עצמה כיון שא\"א בענין אחר רשאי ויטול ידיו תחלה ואם אפשר לו לעשות בבתי ידים או במטפחת יעשה אך יראה שיהיו נקיים מכובסים שפסקה זוהמתם משום כבוד התורה:", + "מי שמגביה הס\"ת יגביה אותה כמות שהיא מנחת על השולחן שהכתב למעלה ובשעת הגבהה הכתב כלפי פניו וע\"י סיבובו נראה הכתב לכל ואין להפך להעמיד הכתב נגד פני הצבור והחלק נגד פניו שאין לעשות נגד המנהג וגם נראה כמזלזל שהוא מסתיר פניו מהביט בכתב הס\"ת ויש שעושים כן בשמחת תורה לשם שמחה של מצוה ואין נכון וכבר כתבתי במקומו בשער ח':", + "המגביה הס\"ת צריך לדקדק להעמיד סוף פתיחת הדפין שמזה ושמזה במקום התפירות שבין יריעה לידיעה כדי שאם יקרע יקרע התפירה ולא היריעה ועכשיו אין מדקדקין כ\"כ בזה ואפשר שבימיהם היה המגביה מושך ומותח אילך ואילך בהידוק היטב ולכך היה חשש שיתקרע עי\"ז ולכן צריך שיעמוד על מקום התפר ועכשיו אין מותחין בחוזק יד ואין לחוש שיקרע מ\"מ יש להחמיר בזה גם עכשיו בשעה שפותחה על השולחן ג' דפין להעמיד על מקום התפר:", + "בעת הגבהת הס\"ת צריכין כל הצבור לעמוד על רגליהם אף אם הס\"ת על הבימה והם למטה משום כבוד התורה ואחר שהגביה והראה לכאן ולכאן ישב במערב הבימה ואז גם הצבור יושבין במקומם ולא יחזיק את הס\"ת על ברכיו רק יאחוז בידיו בעמודי התורה ומי שזכה במצות גלילה אוחז בראש העמודים וגולל וכורך במפה ואז יתחיל המפטיר בשבת ויו\"ט לומר ברכת ההפטורה והעולם מקילין ומתחילין ההפטורה מיד שגלל העמודים ונוהגין שקודם ההגבהה עושין מי שבירך למגביה ולגולל ואומר הש\"ץ ג\"כ בעבור שעלה לכבוד המקום ולכבוד התורה כו' ומי שלא אמר בריך שמיה כו' בעת הוצאת הס\"ת יאמר אותו בעת שמגביה הס\"ת ומראים לעם כמ\"ש בסעיף א':", + "זה שנתכבד במצות גלילה דהיינו לכרוך במפה ולהלביש המעיל צריך לגלול ולהדק היטב והמגבי' אשר ידו אוחזת בעמודי התורה יכוון דעתו להחזיק בה היטב שלא תפול מידו ח\"ו ע\"י הגלילה וחוזק ההידוק והמפה יכרוך סביב הס\"ת ולא שיאחז המפה בידו ויסבב הס\"ת שתהא נכרכת בתוך המפה, ואחר שגמר הגלילה וצריך לתחוב סוף המפה יתחבנה מבפנים דהיינו במקום שמתקרבים שני צידי היריעות זל\"ז או סמוך לו ועכ\"פ תהיה התחיבה כלפי פני המגביה ולא באחורי' וילבישנה המעיל ושאר קישוטים ותכשיטין שמלבישין לנוי הס\"ת לכבודה ולתפארת ומי שזכה בגלילה יש בכלל הזה להחזיק בעץ החיים ולבא בעדי עדיים ויתן כתר בראשה עם שאר תכשיטין השייכים לגופה ואין אחר רשאי לחטוף המצוה לנאותה באחד מאלו בלי רשות מבעל הגלילה:", + "המפה שכורכין בה אם הוא מצד אחד משי ומצד אחד פשתן י\"א שיהי' המשי לצד הספר והפשתן לחוץ ויש שעושין להיפך וטוב שתהי' המפה שוה משני צדדין אף שנותן פשתן באמצע ויש לעשות סימן במפה למען דעת להתחיל תמיד מצד אחד אבל המעיל אין מלבישין אותו רק בצד המשי לחוץ ואין לגלול במפה קרועה וכן במעיל קרוע אם לא שאין שם אחר וכן יש ליזהר שלא לעשות מפות ומעילין מדברים ישנים שנשתמש בהם לצורך הדיוט והעולם מקילין בזה כשמשנה צורת הבגד ממה שהיה בעת שנשתמש בו ועשאו תבנית הכלי הצריך לתשמיש הס\"ת והבא לשאול אם יקנה דברים ישנים לעשות מהם תשמיש לס\"ת ישיב לו כי חדשים מצוה ביותר וישראל קדושים שומעין להכשיר המצוה בכל דיקדוקים ומ\"מ אף המדקדק בזה אין למנוע רק כשנעשה לצורך הדיוט אבל נעשה לצורך קדושה ונשתמש בו במקרה לצורך הדיוט מותר ואם נעשה לצורך הדיוט ונמלך ועשאו לצורך קדושה מותר בפשיטות ויש ליזהר שלא לעשות מפות ומעילין של שעטנז ואם עשה מעיל של שעטנז שטעה ולא ידע שאין לעשות משעטנז ה\"ז הקדש טעות ויעשה ממנה פרוכת. ויש לעשות התשמישי קדושה הפרוכת ומעיל ומפות יפים ומהודרים לכבוד ולתפארת התורה ונוהגים לעשות מכל מיני צבעים, ולכבוד הימים נוראים מיחדים פרוכת ומעילין ומפות לבני' לפי שהם ימי הדין על דרך אם יהי' חטאיכם כשנים כשלג ילבינו ונהגו לתלות פרוכת לבן ולהלביש הס\"ת שקוראים בהם בו ביום במעיל ומפות לבנים וכן נוהגים לעשות בהושענא רבא וביום א' דפסח בסילוק הקריאה מלבישין הס\"ת מעיל ומפה לבנים ותולין פרוכת לבן קודם תפלת טל וכן בשמיני עצרת קודם תפלת גשם ויש שנוהגין בר\"ה ויוה\"כ להלביש כל הס\"ת בלבנים אף אותן שאין קוראין בהם וכ\"א יעשה כמנהגו:", + "המתנדבים ס\"ת ומניחים בבה\"כ מפות ומעילי' מותר להשתמש בהם לכל הספרים הנמצאים בבה\"כ שע\"ד כן הוקדשו ואפילו אם הניחו בתחלה הס\"ת בביתם איזה זמן ואח\"כ הקדישוה לבה\"כ אע\"פ שמעיל ומפה זו לא נעשה מתחלה כ\"א לשם אותו ספר וכבר נשתמש בו מ\"מ מותר להניחם בס\"ת אחר לפי שלב ב\"ד מתנה עליהם ומ\"מ אין להלביש להס\"ת רק מדה כמדתו שלא יהא רחב יותר מעובי הספר הרבה שאין זה נוי לס\"ת ומכ\"ש שלא יהא קצר וצריך להלבישו ולפושטו בדוחק ובפרט אם הוא מס\"ת של איש אחר:", + "יש מקומות שמוכרים מצות הגבהה וגלילה והקונים מעלים בדמים לחבב המצוה ובמקום שאין נוהגין למכור וביד הסגן לכבד יש לו לכבד במצוה הגבהה הגדול שבבה\"כ ההוא אע\"פ שלא עלה לתורה, זה מעיקר הדין, ועכשיו נהגו שלא לדקדק בזה ומכבדים אף לאנשים בינונים משום דרכי שלום ומי שיש לו יא\"צ ביום ההוא נוהגין לכבדו במצוה זו ואם יש שני יא\"צ והאחד עולה לתורה יש לכבד השני בהגבהה ומצות גלילה אף כי רבה הוא נהגו לכבד אף לקטנים שהגיעו לעונת הפעוטו' שיש בהם דעת להבחין ענין דבר שבקדושה ובכדי לחנכם במצות:", + "יש מקומות שנהגו למכור ג\"כ מצד מי שיושיט המעילי' לגולל הס\"ת ומי שקנה הגלילה לא קנה ליקח המעילים ויכולים למכור הושטת המעילים לאיש אחר ובמקום שאין מוכרים מצות אלו ומכבדין לאחד שיהיה הגבהה או גלילה יקח הגבהה וכן אם מכבדין אותו בשתיהם וא\"א לו לעשות שניהם יעשה הגבהה שהוא עיקר המצוה וגם הוא קודם הגלילה אבל אם מכבדין אותו הושטת מעילים או גלילה או שמכבדין אותו בשניהם וא\"א לו לעשות שניהם אע\"פ שהושטת מעילים הוא קודם בזמן להגלילה מ\"מ יבחר לו הגלילה אע\"פ שהוא מאוחרת מ\"מ הגלילה עיקר המצוה והושטת מעילים אינו רק הכשר מצוה:", + "בשעת הגלילה אומר המגביה והגולל פסוק לך ה' הגדולה כו' ויש נוהגין לומר יה\"ר מלפניך ה' או\"א שיגולו רחמים על מדותיך ותכנס להם לפנים משורת הדין ותתנהג עם בניך במדת טובך:", + "כבר נתבאר שהמפטיר אין רשאי להתחיל ברכת הפטורה עד שיגללו הס\"ת ויכרכנה במפה סביב ועתה מקילין בזה ומתחילין לברך מיד שמתחיל לכרוך במפה אבל בחול שאחר שמגביהין הס\"ת אומר הש\"ץ יה\"ר מלפני כו' יוכל הש\"ץ להתחיל מיד אחר שהגביהו הס\"ת ואין אומרים יה\"ר ביום שאין אומרים בו תחנון אבל אם אין שם ס\"ת ואין נופלים על פניהם כיון שאומרים תחנון אומרים יה\"ר ג\"כ וראוי לכוון לבו לשמוע אמירת יה\"ר ולענות אמן אחר הש\"ץ כי הם בקשות גדולות על כלל ישראל וקיום חכמי ישראל:", + "אחר שסיים המפטיר אומרים הקהל יקום פורקן ומי שבירך להקהל ואין אומרים אותן כ\"א בשבת ולא ביו\"ט ור\"ה ויוה\"כ אם לא כשחלים בשבת ואם אחד מתפלל בשבת ביחיד אין לו לומר רק יקום פורקן הראשון וכשמגיע ולכל מאן דעסקין באורייתא יאמר ולכל קהלא קדישא הדין רברביא כו' ונשיא מלכא דעלמא יברך יתהון כו' כסיום יקום פורקן הראשון ואח\"כ מזכירין נשמות ואומרים אב הרחמים ובנוסח הזכרת נשמות לא יאמר בעבור שנדר הנו\"ן בקמץ רק יאמר שנידר הנו\"ן בחירק וכן יאמר גם בהזכרת אשה והמשתבשים לומר בעבור שנדר בקמץ אומרים גם בהזכרת אשה בעבור שנדרה וטעות הוא בידם. ומי ששמעו עליו שמת ולא נתברר עדיין ולא הותרה אשתו להנשא ע\"פ ב\"ד והבנים מצוים להש\"ץ שיזכיר נשמתו יש למחות שלא להזכיר עד שתותר אשתו בב\"ד:", + "המנהג להזכיר נשמות בכל ב' וה' מלבד הימים שאין אומרים בהם תחנון כגון ר\"ח וחנוכה ופורים גדול ופורים קטן וכל חודש ניסן ול\"ג בעומר ומתחלת סיון עד אסרו חג ויש מוסיפין עד י\"ג בסיון וערב ר\"ה וערב יוה\"כ וימים שבין יוה\"כ לסוכות ואסרו חג סוכות ויש מוסיפין עד אחר ר\"ח חשוון וט\"ו בשבט וט\"ו באב וט\"ב ויש מוסיפין ג\"כ פסחא זעירא שהוא י\"ד אייר וכן אם יש מילה או חתן בבה\"כ הימים הללו אם חל אחד מהם בב' וה' אין מזכירין בהם נשמות:", + "בשבת שמזכירין בו נשמות אומרים אח\"כ אב הרחמי' ובשבתות שאין מזכירין נשמות כמו שנתבאר אין אומרים א\"ה ג\"כ רק בימי הספירה דהיינו מן אחר הפסח עד חג השבועות שאומרים אב הרחמים בכל השבתות שבינתים אפי' בשבתות שמברכין בהם חודש אייר וחודש סיון ואפילו אם יש מילה או חתונה בשבתות אלו אומרים אב הרחמים ", + "וכן בפ' זכור ופרשת פרה ויש מקומות שא\"א בשני שבתות אלו אב הרחמים. וט\"ב שחל בשבת אע\"פ שבחול אין אומרים תחנון מ\"מ בשבת י\"ל אב הרחמים. ואם ר\"ח אייר חל בשבת אין אומרים אב הרחמים:", + "בשבת שמברכין ר\"ח אב דינו כשאר שבתות שמברכין החודש שלא לומר א\"ה יש מקומות נהגו לומר א\"ה ואף במקומות שנוהגין לומר א\"ה מ\"מ אם יש מילה באותו שבת אין אומרים ומכ\"ש אם ר\"ח אב חל בשבת שאין אומרים בו א\"ה:", + "בר\"ה אין מזכירין נשמות בשני הימים וביו\"כ מזכירין וכן ביו\"ט אחרון של פסח וביום שני דשבועות ובשמיני עצרת שקורין בהם כל הככור וכתיב איש כמתנת ידו ונוהגין שקודם שמתחיל הש\"ץ הזכרת נשמות מכריז השמש שיאמרו יזכור והוא הנוסח הכתוב בסידורים שכ\"א מזכיר נשמת אביו ואמו ובני משפחתו למנוחה נכונה ואח\"כ עושה הש\"ץ מי שבירך לאחד מיוחד שבקהל שהוא נודר עבור הנשמות ובסדורים כתוב שהזכיר היום והוא ט\"ס וצ\"ל שאזכיר היום ואח\"כ מתחיל הש\"ץ להזכיר נשמות ונוהנין שלא להזכיר נשמות ביו\"ט שחל בשבת ויש שמזכירים אפילו אם חל בשבת:", + "אע\"פ שמהראוי שלא להאריך בעסק הזכרת נשמות בשבת ויו\"ט מ\"מ הש\"ץ אין לו לומר אמ\"ר חטופה והרבה גרגרנין חוטפין וטוחנין בפיהם ומה יסכון טחינה הגוררת תחינה ובקשה על נפשות המתים והחי יתן אל לבו אם אינו שואל למה הוא מזכיר והש\"ץ המזכיר זאת ישיב אל לבו כי השם נפשו בחיים לדרוש אל המתים ולהעתיר בעדם לפקדם במנוחה נכונה בזה יעורר כח נשמתם את זכיות שלהם וצדקותם ויהיה דובב שפתי ישינים להעתיר בעדו ובעד ביתו ושבתו בבית ה' לאורך ימים וטוב מעט בכוונה ויאמר בשפה ברורה ובנעימה וגם לא יגביה קולו לאחד וינמיך לאחד כי מי יודע איזה יכשר בעולם הנשמות כי אף אם למראה עיניו ישפוט שזה גדול מזה הלא נודע מ\"ש חז\"ל במעשה שהיה עולם הפוך ראיתי עליונים למטה ותחתונים למעלה וכן בתענית במעשה דרב ברוקה וכאלה רבות וכבר אמרו כל הגדול מחבירו כו' ואפשר שלפי גדולתו ועומק שכלו ונשמתו החצובה מקודש הקדשים יותר צריך לכפר מאשר חטא על הנפש וגם שאדרבה בבקש' רחמי' יותר מצוה להתפלל על הבינוני' שאין זכיות שלהם מספיקי' לבא אל מנוחת' וצריך לעזור להם בתפל' שתפל' החיים והצדקות שעושין בעדם מועלת להם ואם הש\"ץ אומר אמ\"ר וכולל איזה נפטרים יחד יסיים וינוחו על משכבותם בשלום. ונהגו שמי שאביו ואמו בחיים יוצא מבה\"כ בעת אמירת האמ\"ר ביו\"ט וימים נוראים:", + "יש נוהגין לכתוב הנפטרים שצריך לומר להם השכבות והוא מה שעושין אמ\"ר והש\"ץ קורא מתוך הכתב ואומר ההשכבות ואין לעשות כן בשבתות שמעטים המה אשר צריך לומר השכבות לפי שאין נוהגין לעשות אמ\"ר בשבת רק למי שנפטר תוך השנה אבל ביו\"ט כי רבים המה לפי שכ\"א עושה הזכרת נשמות למשפחותם לבית אבותם ועי\"ז שכ\"א אומר להש\"ץ מתבלבל וגם בא לידי שהי' הרבה שיש בזה ביטול עונג יו\"ט וטורח הציבור רשאי ומ\"מ טוב לרשום השמות בדף אחד הכרוך באיזה ספר ולא בנייר בפ\"ע:", + "אם ר\"ח חל להיות בשבוע שאחר השבת אפי' חל ביום השבת מקדימין בשבת שלפניו ומברכין את החודש והוא ענין פרסום והודעה לעם באיזה יום יהיה ר\"ח ובחרו לזה את יום השבת לפי שאז כל הקהל בבה\"כ ואע\"פ שאין הטעם משום זכר לקידוש החודש שאין מקדשין החודש קודם יום ר\"ח מ\"מ נוהגין לעמוד בעת אמירת ר\"ח פ' ביום פ' דוגמת קידוש החודש שהיה מעומד:", + "בכל החדשים מברכין החודש בשבת שלפניו ואין אומרים אב הרחמים מלבד בימי הספירה כמו שנתבאר ובשבת שבסוף אלול אין מברכין חודש תשרי משום שנאמר בכסה ליום חגינו שמדבר בר\"ה וכלומר שיהא אותו החג מכוסה ולא יפרסמוהו ולכן מזכירין נשמות ואומרין א\"ה כמו בשאר שבתות ויש מקומות שאין מברכין גם חודש אב ומסמיכין אותו על המקרא במספר ירחים אל יבא ואין נוהגין כן במדינות אלו:", + "אומר הש\"ץ מי שעשה ניסים בעמידה ואוחז הס\"ת בידו ותיקנו לשון זה לפי שמצות ר\"ח היא היתה מצוה ראשונה שנצטוו בה בגאולה הראשונה ממצרים לכך מתפללין על הגאולה בכל פעם שמפרסמין ר\"ח ולכן טוב שהצבור ג\"כ יאמרו בלחש אחר הש\"ץ להתפלל על זה ויש אומרים יה\"ר הנדפס בסידורים ויש להקדימו קודם אמירת הש\"ץ מי שעשה כו' ובשעת אמירת הש\"ץ יש לומר אחריו בלחש או לשמוע וכן אמירת ר\"ח פ' ביום פ' אינו מוטל על הצבור רק על הש\"ץ לבד שהוא המכריז ומודיע שביום ההוא יהיה ר\"ח ואם רוצה אומר ג\"כ עם הש\"ץ בלחש:", + "יש מי שכתב שנכון לידע בשעה שמברכין החודש אימת יהיה המולד והטעם כי לפי שעיקר של שם חודש הוא על חידושה של לבנה שהוא המולד וכן אנו אומרים יחדשהו כו'. ואם לא ידע לא עיכב והעיקר הוא לידע יום קביעת ר\"ח בבירור ונמצאו מדפיסי סדורים חדשים מקרוב התחכמו והדפיסו בסידורים מולדות ור\"ח על כמה שנים להבא ותקנתם זו קלקלתם שנמצא כמה שבושין ואין חשבונם עולה יפה וראיתי טעות אחד בימי ר\"ח עצמם וגם בלוחות השנים שמדפיסים בזמנינו ראינו שערורי' כמה פעמים והמכשלה רבה בפרט לבני כפרים שאצלם הלוחות התורה והמצות להורותם ויוכלו לבא לקלקול מועדים אפס כי לא על זו בלבד יש לקבול אלא גם על ספרי מחזורים וסליחות וסדורים אשר לבקרים מתחדשים ומרבים להביא דיני דינים ועושים כוונים אשר לא שערים אבותינו ועיקרי התפלות והתחנונים עלו קמשונים כסו פניהם חרולי הטעיות וזכורני שראיתי בסליחה אחת נדפס הרשענו ופשענו לכן נושענו וכאלה רבות בדילוגים וחסרונות ומה יעשה איש ההמוני למוד הוא לבטא בשפתים להרע או להטיב מבלי לב להבחין ולבא במשפט על כל אם טוב ואם רע והוא לא ידע ואשם ואשמם בראשיכם כתיב שעליהם מוטל להסיר המכשלה הזאת וכל רב העיר מקום הדפוס שמה יש לו לגזור על המדפיסים ספרים הנ\"ל ולוחות השנים שלא ימכר ולא יגאל עד שיהיה מוגה ע\"י מגיה מומחה ובקי והחכם שבעיר יסמוך ידו וחתם ידו מעידו שנבדק יפה ואז יעלה לרצון וביתו בית תפלה יקרא לכל וישא ברכה מאת ה' אשר הניף ואשר הרים מכשול מדרך העם, את זה ראיתי ונתון אל לבי לעורר לב חכמי הדור אשר בידם למחות ליישר בערבה מסילה במקום דינה ותפלה ולישרים נאוה תהלה:", + "בשנה מעוברת כשמברכין ר\"ח אדר בראשון יאמר ר\"ח אדר הראשון ובשני יאמר ר\"ח אדר השני:", + "יש נוהגין כשאומרים ר\"ח פלוני ביום פ' הבא עלינו לטובה שאם שני ימים ר\"ח אומרים הבאים עלינו לטובה ואין לעשות כן אלא גם אם שני ימים ר\"ח י\"ל הבא עלינו לטובה כי אין הכוונה על ימים שחל בהם ר\"ח רק על כל החודש כולו בכללותו שנופל עליו לשון יחיד ועל החודש הוא אומר שיחדשהו הקב\"ה כו' ולכן גם הבא כו' הוא בלשון היחיד על החודש שהזכיר תחלה:", + "אחר שסיים הש\"ץ ברכת יחדשהו אומר מיד אשרי אם לא בברכת חודש אייר וסיון שאומר א\"ה אחר ברכת החודש וביו\"ט אומרים פיוט יה אלי קודם אשרי רק בי\"ט שמזכירים נשמות שאומרים א\"ה וכן ביום א' של פסח שמברכין בו טל או בשמיני עצרת אפי' כשחל בשבת ולאותן הנוהגין שלא להזכי' נשמות בו ה\"נ אין אומרים שמברכין בו גשם וכן בשמחת תורה אין אומרים פיוט זה וכן בשבת חוה\"מ אין אומרים אותו ומתחילין אשרי אחר סיום מי שבירך לקהל:", + "אין צריך להחזיק הס\"ת בידו בעת אמירת אשרי ואחר שמסיים אשרי נוטל הש\"ץ הס\"ת בימינו ואומר יהללו כו' והצבור עונין הודו על ארץ כו' ואם הוא יום שמוציאין שני ס\"ת או ג' יקח הש\"ץ בידו הס\"ת האחרונה שקראו בה למפטיר שנסתלקו ממנה וכן בר\"ח טבת שחל בחול או בחוה\"מ פסח שמוציאין ב' ספרים אע\"פ שאין שם קריאת מפטיר יקח הס\"ת השניה. ואם טעה ולקח הראשונה או ביום שמוציאין ג' ספרים ולקח הראשונה או השניה לא יחזירנה ליד מי שהי' מחזיק בה וליקח הס\"ת הב' או ג' אלא אומר יהללו עם ס\"ת שבידו:", + "כשיורד מן הבימה יש לו לירד שלא מאותו הצד שעלה בה רק ירד בצד שכנגדו ואם יש ב' או ג' ס\"ת הולכין אחר הש\"ץ ואח\"כ הולך המגביה והגולל ומלוין אותה עד שמגיע הש\"ץ לארון הקודש ומצוה על כל מי שהס\"ת עוברת לפניו ללותה עד לפני הארון וגם מביאין התינוקות לנשק הס\"ת קודם שיכניסו אותה לחבבה בעיניהם ולזרזן במצות. והמגבי' הס\"ת עומד שם עד שמכניסין הס\"ת לארון וחוזר למקומו ובדרך הלוכו מן התיבה אומר הש\"ץ והצבור מזמור לדוד הבו לה' כו' ונוהגין שלא לומר מזמור לדוד כ\"א בשבת או ביו\"ט שחל בשבת אבל ביו\"ט ומכ\"ש בחול כשמסלקין הס\"ת אין אומרים מזמור לדוד רק לדוד מזמור לה' הארץ כו':", + "בחול, אחר שגמר אמירת אמ\"ר אומר עם הס\"ת יהללו כו' ובדרך ירידתו אומרים לדוד מזמור כו' ואם יש צורך לברך איזה חולה מברך אותו הש\"ץ לפני הארון בעוד שהס\"ת בידו והצבור עונין אמן ומכניסין הס\"ת להיכל ואומרים ובנוחה יאמר כו' ואומרים אשרי ובא לציון כו':", + "אם יש צורך לברך חולה בשבת שהוא ר\"ל מסוכן ביומו יש לברך אותו אחר יהללו כשעומד על הבימה קודם שיאמרו מזמור לדוד ומ\"מ בקושי התירו לעשות מש\"ב לחולה או מקשה לילד בשבת ויו\"ט ומ\"מ כבר נהנו לברך כשהוא מסוכן ביומו ונוהגין לומר שבת הוא הוא מלזעוק ורפואה קרובה לבא וברחמיו המרובים ירחם עליו השתא בעגלא ובזמן קרוב ונאמר אמן ואח\"כ מתחילין מזמור לדוד ומכניסין הס\"ת ואומרים ובנוחה יאמר והש\"ץ אומר חצי קדיש לפני התיבה ומתפללין תפלת מוסף:", + "בשבת במנחה אין אומרים קדיש על התורה כמו שנתבאר בסעיף יו\"ד שהקדיש שאומרים לפני התיבה קודם הש\"ע עולה להיות קדיש על קריאת הס\"ת ואם אין שם ס\"ת יאמר אחר אשרי ובא לציון ואני תפלתי ואח\"כ יאמר קדיש ויתחילו להתפלל שמ\"ע ואם יש שם חומש יאמר קדיש ואני תפלתי ואח\"כ יקראו הפרשה בחומש בלא ברכה ואח\"כ יאמר קדיש לפני ש\"ע:", + "אחר פסח וסוכות שמתענים בה\"ב נהגו לעשות מי שבירך בבה\"כ למי שיקבל עליו להתענות בה\"ב ואומר מי שבירך הזה בס\"ת שבידו אחר יהללו ועושין מי שבירך הזה בשבת ראשונה שאחר ר\"ח חשוון ובשבת ראשונה שאחר ר\"ח אייר ואם חל ר\"ח בשבת אין מברכין בשבת זו למקבל תענית בה\"ב רק לשבת אחרת ויש לכל הצבור לענות אמן אף מי שאין רוצה להתענות דאמן זה אין לו דין קבלת תענית כלל שאע\"פ שאם רוצה להתענות האמן במקום קבלה מ\"מ אם אין רוצה אינו חייב להתענות ואני תקנתי נוסח מי שבירך למי שיקבל עליו שלא לשיח שיחה בטילה בבה\"כ ובבה\"מ בעת התפלה ככתוב בסוף קונטרס הלז והש\"ץ יאמר אותו בשלש רגלים דהיינו ביום א' דפסח וביום ב' דשבועות ובשמיני עצרת בין אמירת הקדיש על הס\"ת קודם הגבהה והמברך יתברך:", + "אפילו מי שעומד מלמודו צריך ליטול ידיו לתפלה אבל אם נטל לתפלה אע\"פ שהפסיק אח\"כ בלימוד כגון בשבת שדורשין בו א\"צ ליטול שנית ומ\"מ במקומות שדרכם למכור מצות ומפסיקין בזה זמן מה ומכ\"ש ביו\"ט בעת הזכרת נשמות ובפרט אותן שיש להם אב ואם שיוצאין לחוץ בעת הזכרת נשמות צריכים ליטול ידיהם שנית לתפלת מוסף אם לא מי שיודע בנפשו שלא הסיח דעתו ומ\"מ אם אין מים מזומנים לפניו ואינו יודע אם הסיח דעתו יש לו לנקות ידיו בעפר או בצרור דבר המנקה ויזהר בשבת שלא יעשה גומא או ימלול הצרור ויתחייב משום מלאכת שבת כמבואר בסי' שי\"ב ולכן טוב לחזור אחר מים כדי להתפלל בטהרה. ויצאו דברינו בטהרה. טהור עינים יטהר לבינו לעבדו באמת. ויזכנו לשמור ולעשות ולקיים וטהור ידים. יוסיף אומץ לפקוח עינים. ללמוד חוקי חיים. בבינת הלב ועריכת שפתים. וכל חכם לב בכם כי יפלא מכם דבר עברו ושובו משער לשער בשערי אפרים:
לשלש רגלים. דהיינו ביום ראשון של פסח. וביום שני של שבועות. ובשמיני עצרת אחר אמירת הקדיש על הספר תורה. קודם מ שברך להגבהת הס\"ת. יאמר החזן מי שברך זה: מי שבירך אבותינו אברהם יצחק ויעקב הוא יברך את כל הקהל הקודש הזה עם כל קהלות הקודש ובפרט מי שקיבל עליו לשמור פיו ולשונו שלא לשיח שיחה בטילה בעת התפלה בעבור (שפב\"פ גבאי דבה\"כ או דבה\"מ) נדר בעבורו בשכר זה הקב\"ה ישמרהו מכל צרה וצוקה ומכל נגע ומחלה ויזכה לראות בנים חיים וקיימים ויגדלם לתורה ולחופה ולמעשים טובים ואורך ימים וישלח ברכה והצלחה בכל מעשה ידיו ויתנשא בעושר וכבוד ויתעטר בעטרת חכמים ויזכה לעלות לרגל עם כל ישראל אחיו שלש פעמים לעבוד את ה' אלהינו באמת ובתמים אמן:
סליק ספר שערי אפרים ופתחי שערים." + ] + ] + }, + "versions": [ + [ + "Iršava, 1932", + "https://www.nli.org.il/he/books/NNL_ALEPH990020101220205171/NLI" + ] + ], + "heTitle": "שערי אפרים", + "categories": [ + "Halakhah", + "Acharonim" + ], + "schema": { + "heTitle": "שערי אפרים", + "enTitle": "Sha'arei Ephraim", + "key": "Sha'arei Ephraim", + "nodes": [ + { + "heTitle": "", + "enTitle": "" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Shabbat HaAretz/English/Rav Kook's Introduction to Shabbat Ha'aretz, trans. by Julian Sinclair Hazon, NY 2014.json b/json/Halakhah/Acharonim/Shabbat HaAretz/English/Rav Kook's Introduction to Shabbat Ha'aretz, trans. by Julian Sinclair Hazon, NY 2014.json new file mode 100644 index 0000000000000000000000000000000000000000..dbb95b601a4c47858ffa5afd4959baf3baf1a4f0 --- /dev/null +++ b/json/Halakhah/Acharonim/Shabbat HaAretz/English/Rav Kook's Introduction to Shabbat Ha'aretz, trans. by Julian Sinclair Hazon, NY 2014.json @@ -0,0 +1,102 @@ +{ + "language": "en", + "title": "Shabbat HaAretz", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH003779208/NLI", + "versionTitle": "Rav Kook's Introduction to Shabbat Ha'aretz, trans. by Julian Sinclair Hazon, NY 2014", + "status": "locked", + "digitizedBySefaria": true, + "shortVersionTitle": "Julian Sinclair, Hazon, 2014", + "purchaseInformationImage": "https://hazon.org/wp-content/uploads/2014/07/Shabbat-Haaretz-cover-front-image-uploadable.jpg", + "purchaseInformationURL": "https://shop.hazon.org/product/shabbat-ha-aretz-rav-kook-s-introduction-with-forward-by-nigel-savage", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "שבת הארץ", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": { + "Introduction": [ + "A summary of the value of shmita and yovel in the life of the Jewish people generally and in the revival of the nation, the life, and the Torah, in the light of God, Life of the World", + "Who is like Your people Israel, a unique nation on earth? (2 Sam. 7:23)", + "“Who is like your people Israel, a unique nation on earth?” When they are united with the land, they are called a unique nation, but not when they are separate from it. (Zohar, Leviticus 93b) 1In choosing this quotation from the Zohar, the classic work of Jewish mysti-cism, as the epigram for his book about shmita, Rav Kook suggests that the uniqueness of the Jewish people is fully manifested only when they are living on their land and practicing the laws that regulate life in harmony with the earth—shmita foremost among them.", + "The sabbatical and Jubilee years are interconnected in time,2In Leviticus 25, the primary biblical source for shmita, the sabbatical and Jubilee years are interconnected parts of a fifty-year cycle; see Lev. 25:2–10. like the sun and the moon in the universe, like Israel and humanity in the world of souls.3Rav Kook alludes here to the foundational kabbalistic notion of ashan, an acronym of olam, shana, nefesh, or world, time, and soul, the three dimensions that shape the finite world. The concept of ashan first appears in Sefer Yet-zirah, the oldest extant work of Jewish mysticism, references to which occur in texts from the first century (see Sefer Yetzirah 4:7–4:14, trans. Aryeh Ka-plan [York Beach, Me.: Samuel Weiser, 1990]). Rav Kook’s otherwise rather enigmatic reference to the sun and moon as instances of the particular and the universal appears to refer back to Sefer Yetzirah 4:7. See Orot hakodesh (Jerusalem: Mossad Harav Kook, 1938, 1985), 2:313, for an expanded expla-nation of Rav Kook’s understanding of the holiness inherent in these three basic dimensions of existence. The particular and the universal are profoundly interdependent in the most vital and spiritual sense; the particular needs the universal, and the universal needs the particular.4The interdependence of the particular and the universal is a major theme in Rav Kook’s writings. For an especially penetrating discussion of the relation-ship between these poles of Rav Kook’s thought, see Yehudah Mirsky, Rav Kook: Mystic in a Time of Revolution (New Haven, Conn.: Yale University Press, 2014), 107–11. See also the introduction to this volume, p. 51.", + "“For what great nation is there that has a God so close at hand?”5Deut. 4:7. Note that elsewhere, Rav Kook cites this biblical passage explicitly in the context of elaborating the goal of creating an exemplary and enlight-ened socioeconomic order in Israel. E.g., “In order to fulfill this aspiration, it is particularly necessary that this community possess a political and social state and national sovereignty at the peak of human culture—‘surely a wise and understanding people is this great nation’” (Deut. 4:6), Orot (Jerusalem: Mossad Harav Kook, 1993), 104. What is remarkable about the Jewish people is its ability to view existence through the lens of holiness;6Holiness is a central concept in Rav Kook’s thought. For an insightful discussion, see Norman Lamm, “Harmonism, Novelty and the Sacred,” in Rabbi Abraham Isaac Kook and Jewish Spirituality, ed. Lawrence J. Ka-plan and David Schatz (New York: New York University Press, 1995), 159–77; see also the introduction to this volume, p.48. it knows, with the full force of its being, that life has the greatest value to the extent that it is infused by godliness and that a life without a touch of the divine is not worth anything. Even more than that, they know that a godly life is true life, and life without God is no life at all. This knowledge, lying deep within the people’s soul, gives it a unique character and impresses itself on each and every one of her individual members. The light and salvation of each person depends on the depth and force of this imprinting awareness that the value of life is in its godliness. “And you, who held fast to the Lord your God, are all alive today.”7Deut. 4:4.", + "Life in its fullest, divine intensity is increasingly revealed to a person to the extent that he struggles to aspire with all his being to connect to the inner life of the people as a whole and to be illuminated by the light of its exalted spirit; the spirit lives through a pervasive inner awareness of the precious godliness in life.", + "The essential quality of the Jewish people’s collective soul is its divine nature.8Rav Kook uses the word neshama here for “soul.” This is the highest of the three levels of soul that are commonly discussed by the kabbalists: nefesh, ruaḥ, and neshama. See the introduction to this volume, p. 53. The people did not gain this characteristic9The nature of the Jewish people’s difference from other nations is a classic issue in Jewish thought; the key medieval protagonists were Yehuda Halevi and Maimonides. See introduction to this volume for further discussion of Rav Kook’s relation to their views, p.52. through its choices, actions, righteousness, or good character. It is a core quality, both physical and spiritual, that gives the people divine force and strength. It was not acquired through choice, and no choices can negate it. Choices, however, can powerfully affect the state of this innate quality.10Rav Kook expresses here in brief his view that the holiness of Israel depends on two main elements: an innate segula, or soul force; and the choices to do good or bad that each of us makes. He believed that the segula force was the greater and that it would grow stronger still in the period of the “footsteps of the Messiah.” See Igerot hare’aya 2:186–88 (Jerusalem: Mossad Harav Kook, 2002), for an expanded discussion of this. For a good English summary, see Michael Z. Nehorai, “Halakhah, Meta-Halakhah, and the Redemption of Israel: Reflections on the Rabbinic Rulings of Rav Kook,” in Rabbi Abraham Isaac Kook and Jewish Spirituality, ed. Kaplan and Schatz, 122–24. The people can decide to nurture, develop, and perfect it; alternatively, bad choices will darken its light, muddy its glow, and stupefy hearts so that they will no longer sense the spiritual riches hidden in the life of the soul. But darkness and stupefaction cannot continue indefinitely. Sooner or later, this inner soul treasure can be relied upon to arouse the nation to renewal.11The inevitability of spiritual renewal is a theme of Rav Kook’s book on re-pentance, Orot hateshuva (Jerusalem: Rabbi Kook Institute, 1994). See e.g., chap. 1, where repentance is described as a natural health-restoring impulse; 4:2, where the repentance of the individual is an expression of a movement toward teshuva active in the whole universe; and 16:10, where the individual’s teshuva is presented as a return to authentic selfhood.", + "This national treasure that is imprinted deep within us, the image of a world that is good, upright, and godly— aligned with peace, justice, grace, and courage, all filled with a pervasive divine perspective that rests in the spirit of the people—cannot be actualized within a way of life that is purely secular. Such a life, full of frenetic action, veils the glory of our divine soul, and the soul’s clear light is blocked from shining through the overpowering, mundane reality. The impulse toward growth and self-realization needs space to come to fruition. We need to stop and shake off the bedlam of our daily lives.", + "The individual shakes off mundane routine frequently— every week. “Shabbat comes and so does rest!”12Rashi on Gen. 2:2. Rashi’s full comment reads: “What was lacking [in Cre-ation]? Rest. Enter Sabbath, enter rest; and then the work of Creation was finished.” Creation was not complete until rest was made to complement and balance creative activity. The soul begins to shed her harsh chains. “The Lord has given you rest from your sorrow and trouble and from the hard service that you were made to serve.”13Isa. 14:3. The soul then seeks higher pathways of spiritual desire that are consonant with the nature of her source. “It is good to praise the Lord, to sing hymns to Your name, O Most High, to proclaim Your steadfast love at daybreak, Your faithfulness each night with a ten-stringed harp with voice and lyre together.”14Ps. 92:1–4. This is the “Psalm for the Sabbath Day.” “It shall be a sign for all time between me and the people of Israel.”15Exod. 31:17. This is a holy day when the innate inclination of the people for a godly life emerges from its hiddenness and is a sign for the people that its soul treasure contains within it the need and the ability to rejoice in God, in the delight of the divine. This is concentrated in the point of the extra soul16Rav Kook refers to the “extra soul” that, according to tradition, Jews possess on the Sabbath. The talmudic source is Beitza 16a, which in-terprets the words shavat vayinafash (Exod. 31:17) as Vay nefesh! (“Alas for the soul that is lost!”— at the end of Sabbath). Interpretations of this idea have ranged from the more rational, e.g., Ibn Ezra and Radak, who argue that the soul that “is given rest on this day from the affairs of the world can occupy itself with wisdom and the words of God” (commentary to Gen. 2:3), to the more mystical, e.g., Naḥmanides, who takes issue with Ibn Ezra and writes that “although his view of this is right to those who believe in it, for this is not something that can be tested by experience, … nonetheless you must understand that on the Sabbath, there is in truth an additional soul.” (See also Zohar II 204a–b.) Rav Kook draws on elements of both schools here in understanding the “extra soul” as something that is always within us that we are able to access on Sabbath when the rush of weekday activity is stilled. that dwells within each one of the people’s children.", + "What Sabbath does for the individual, shmita does for the nation as a whole. The Jewish people, in whom the godly, creative force is planted eternally and distinctively, has a special need to periodically reveal the divine light within itself with full intensity. Our mundane lives, with their toil, anxiety, anger, and competition do not entirely suffocate this creative force. On the shmita, our pure, inner spirit may be revealed as it truly is. The forcefulness that is inevitably part of our regular, public lives lessens our moral refinement. There is always a tension between the ideal of listening to the voice inside us that calls us to be kind, truthful, and merciful, and the conflict, compulsion, and pressure to be unyielding that surround buying, selling, and acquiring things.17There is a note of suspicion about commerce in this passage. For a discussion of Rav Kook’s relationship to socialist thought, see Shalom Rosenberg, “Introduction to the Thought of Rav Kook,” in The World of Rav Kook’s Thought, ed. Benjamin Ish-Shalom and Shalom Rosenberg (Jerusalem: Avi Chai, 1991), 59–61. See also the introduction to this volume, p.49. These aspects of the world of action distance us from the divine light and prevent its being discerned in the public life of the nation. This distancing also permeates the morality of individuals like poison. Stilling the tumult of social life from time to time in certain predictable ways is meant to move this nation, when it is well-ordered, to rise toward an encounter with the heights of its other, inner moral and spiritual life.18Cf. Rav Kook’s idea of “the continuous prayer of the soul”: the soul is always praying (i.e., yearning to unite with God). When we consciously pray, we rise to an encounter with the soul that is praying constantly (Olat hare’aya, 1:1). They touch the divine qualities inside them that transcend all the stratagems of the social order and that cultivate and elevate our social arrangements, bringing them toward perfection.", + "“Just as it was said about the Sabbath of creation, ‘it is a Sabbath for God,’ so, too, it was said about the Sabbath of shmita, ‘it is a Sabbath for God.’ ”19Rashi’s commentary on Lev. 25:2. The distinctive character of the people and the land dovetail with each other. Just as the people has a special aptitude for reaching spiritual heights from within the depths of everyday life, so, too, the land—God’s land—forms the people who dwell there as an everlasting inheritance that comes through a covenant and promise, with faith in the Eternal One of Israel, and is founded on the divine nature immovably infused in this wonderful country, which is married to the people whom God chose. The soul of the people and the land intertwine, working from the basis of their being to bring into existence the intricate patterns of inner holiness that lie within them during the sabbatical year. The people works with its soul force on the land, and the divine seed is revealed through its spiritual influence; the land, too, works on the people, refining their character in line with the divine desire for life inherent in their makeup.", + "The people and the land both need a year of Sabbath!", + "A year of peace and quiet, where there are no tyrants or taskmasters; “he shall not oppress his fellow or kinsman, for the remission proclaimed is of the Lord”;20Deut. 15:2. The verse quoted refers to the remission of debts in the shmita and prohibits creditors from exacting payment from debtors. a year of equality and relaxation in which the soul may expand toward the uprightness of God, who sustains all life with loving-kindness; a year when there is no private property and no standing on one’s rights, and a godly peace will pervade all that breathes. “It shall be a year of complete rest for the land, but you may eat whatever the land will produce during its Sabbath—you, your male and female slaves, the hired and bound laborers who live with you, and your cattle and the beasts on your land may eat all its yield.”21Lev. 25:5–7. Pernickety claims to private property will not profane the holiness of the produce of the land during this year, and the urge to get rich, which is stimulated by trade, will be forgotten; as it says, “for you to eat—but not for your trade.”22Mishnah, Shevi’it 7:3. In this passage, Rav Kook draws on a series of halakhic midrashim based on a phrase from Lev. 25:6, “for you to eat,” which is inter-preted to exclude making use of food grown in the Land of Israel during the shmita for purposes other than eating. A spirit of generosity will rest on all; God will bless the fruit of the land “for you to eat and not your loss.” Human beings will return to a state of natural health, so that they will not need healing for sicknesses, which mostly befall us when the balance of life is destroyed and our lives are distanced from the rhythms of nature; “for you to eat” but not to make medicine and not to use as bandages.23Talmud Bavli, Sukkah 40a. See the introduction to this volume for further discussion of Rav Kook’s astonishing claim that shmita will promote a natu-ral state of human health that will make medicine unnecessary. A holy spirit will be poured out upon all life; “it will be a year of complete rest for the land—a Sabbath of the Lord.”24Lev. 25:4–5.", + "In this year, the divine character within the people will be revealed in its glory. This once-every-seven-year illumination carries an afterglow of divine ideals that will gradually shape our ethical characters so that the outlook that flows from them will become a deeper and more formative part of us, until a longer, significant period has elapsed—enough to raise up not merely individuals25As does the Sabbath.—or just the collective in a particular generation26As does the shmita. but all the generations that lived during that period. The Jubilee is a time of rebirth for the whole world, grounded in divine freedom.", + "Life during the shmita year is guided by the natural, inner desire for goodness and justice, equality, and calm, which God has planted within the nation. The people did not become like this by imitating something external; it is part of its nature. When this inner life starts to reveal itself in all its purity, it does not stand still. It is expansive and generous, seeking the power to act and to influence its surroundings. Israel’s inner nature soaks up the elevating power of its good choices, which restore our lives and the pure penitence that reconnects us to the source of the Jewish people’s inner strength. Holiness grows throughout these spans of time: “Count the shmita years in order to sanctify the Jubilees,”27Talmud Bavli, Arakhin 32b. The Talmud describes here how the advent of the Jubilee was to be calculated. to prepare life for the Jubilee. “And you shall count off seven weeks of seven years—seven times seven years—so that the period of seven weeks of seven years gives you a total of forty-nine years.”28Lev. 25:8. Shmita will suckle from the life channels of the Jubilee, which will gradually rise and spread, until they give shape to the life of the people. From those sources will the shmita be filled with a wholesome and invigorating glow that will arise out of the yearning for a divine order that fills all existence and not merely its own inner being.", + "The spirit of the Jubilee will gather great strength, until it has sufficient potency not only to reveal the goodness within the soul of the people and protect its form of life, as does the shmita, but also to fix the crookedness and brokenness of the past and to reestablish the people’s existence on its original pattern. It can restore a pristine freshness to our lives, not only through what is already present, albeit hidden in our souls, but also through what is being prepared to reveal itself and illuminate us by the power of our free choice to do what is good—which must awaken in the exalted Jubilee year.", + "In these years, when its inner character is being revealed, the nation gives a sign that it is preparing itself for an even higher level; one that can lead to a keen awareness of the godliness in life. The awakening of such awareness heralds a new spirit that announces great things: “Then you shall sound the horn loud; in the seventh month on the tenth day of the month—the Day of Atonement— you shall have the horn sounded throughout your land,”29Lev. 25:9. and a godly spirit of general forgiveness, such as the individual experiences on Yom Kippur, will arise through the holiness of the Jubilee and spread throughout the entire society, clothing the whole people in a spirit of repentance and acquittal that will straighten out the injustices of the preceding period: “You shall proclaim release throughout the land for all its inhabitants.”30Lev. 25:10. From Rosh Hashanah until Yom Kippur, slaves would neither become free to go home, nor would they remain slaves to their masters, but they would eat, drink, and rejoice with crowns on their heads. When Yom Kippur would arrive, the beit din would sound the shofar, slaves would be free to go home, and fields would return to their original owners.31Talmud Bavli, Rosh Hashanah 8b. See the introduction to this volume for a discussion of Rav Kook’s original reading of this talmudic passage. This freedom does not erupt like some volcano; it emerges gradually from the higher holiness. It is not a radical exception to the regular social order but flows from within it, nurtured by the life of the shorter, preceding periods until, reinforced by the revelation of our choices for good, it has the power to repair past injustices.", + "If individuals fall from the status of free men and women and, forgetting their inherent nobility, are made into servants—“the ear that heard the words at Sinai, ‘the children of Israel are My servants’32Lev. 25:55.—My servants, and not the servants of My servants”—and yet in spite of this he went and acquired a human master for himself33Talmud Bavli, Kiddushin 22b. The Talmud here censures the Hebrew slave referred to in Exod. 21:6, who elects to remain a slave beyond the mandatory period. His choice shows that he has not internalized the innate freedom and dignity that attaches to being a servant of God, not of man. Rav Kook understands the return of each person to his ancestral land as the remedy for the indignity of selling oneself as a slave.—now his freedom and self-respect are returned to him. Holiness flows into our lives from the highest source, the place from which the nation’s soul suckles light and “freedom is proclaimed throughout the land to all its inhabitants.”34Lev. 25:10. Inequality in landed property, which resulted from bodily and spiritual weakness and error, sapped his strength, until he was forced to sell his ancestral patrimony. Now, however, restitution comes, corresponding to the people’s status at the beginning of its journey. The original property returns to those who have suffered from the vicissitudes of life, distorting their sense of their true value: “In this Jubilee, everyone shall return to his original holdings.”35Lev. 25:13.", + "Such life-affirming flights of possibility will raise the people up to bind its life together with that of all humanity through those special people, the gerim toshavim—non-Jews who stand fully in the mainstream of universal humanity and who also feel a special connection to the reinvigorated spiritual aspirations of the Jewish people; then there will arise an inner urge in the people to rein in the separatist element within itself so as to properly highlight the brilliant illumination of the universal: “The law of a Hebrew servant and the law of the ger toshav operate only when the Jubilee operates.”36Talmud Bavli, Arakhin 29a. See the introduction to this volume for a short discussion of how Rav Kook reads this talmudic passage and the universal aspects of the Jubilee.", + "All these are signs of a spiritual vitality that this people will manifest when a divine sense of morality is alive within them. They will emerge from the complexity of the nation’s political situation in its full richness, “when all its inhabitants are living there.”37Talmud Bavli, Arakhin 32b. The Talmud sets “when all its inhabitants are liv-ing there” as a condition for the observance of the Jubilee year. This is inferred from the verse referring to the Jubilee “freedom is proclaimed throughout the land to all its inhabitants” (Lev. 25:10), i.e., the Jubilee’s proclamation of freedom may occur only when all the land’s inhabitants are living on it. Rav Kook understands that the fulfillment of this condition effects a qualitative change in the people’s political situation. Thus will the people find a way to reveal an awareness of the godly integrity that stands above its innate quality, that is already within it, and that protects the people’s purposes so that they do not decline or disappear entirely.", + "When corrupted choice darkens the light of the life of “broad spaces by the river,”38Hebrew, reḥovot hanahar: a kabbalistic term based on Gen. 36:37, meaning the broadening of wisdom. Rabbi Schneur Zalman of Liadi, the founder of Chabad, characterizes reḥovot hanahar as the spreading of the kabbalistic sefi-ra of ḥokhma (wisdom), which he likens to a wellspring, into the sefira of bina (intellect), which he compares to a river (Likutei Torah, Shir hashirim 39b). which grows and overspills the borders of Israel, such choice mars the foundation of Israel’s natural excellence—though it cannot destroy it. But it can plunge that treasure deep, deep down into the depths, until it disappears for a long time, eons and eons. The people will long for light, when there is none, until the time of the End.", + "The Torah, with its ideas, statutes, and laws, for the life of the individual and the community, is a clear glass, in which all the spiritual qualities of the people are reflected—whether the natural, intrinsic impulses that are expressed in observance of shmita, or the higher, divine spirit of the Jubilee, which is manifested through the people’s choices. So long as the Torah is observed, both in letter and in spirit, in the people, the land, and in the way society is ordered, it gives strength to the nation. The reenergizing closeness to God will then thrill the life soul of the people and bring joy to the heart of each individual. The light of faith will stream through the consciousness of the people from its natural, distinctive spirit; the refinements of this spirit that take place generation by generation will adorn the people, dedicated, as they are, to salvation from time immemorial, and these refinements will train the people’s unique, divine consciousness according to its individual character. This distinctive awareness will continually do its work, and will in turn be worked upon by the universal good of divine light. This light sharpens our awareness and stamps upon it its particular form, enabling it to fill up all the recesses of spirit and soul with pure feelings and upright joy, which are founded eternally on divine delight, which saves one from all despair and raises up everlasting salvation.39The second half of this paragraph is especially unclear.", + "The people rises to these levels when it knows its own particular spirit. This self-knowledge allows the people to be crowned with the divine Torah that stands at the summit of the world. However inhospitable, or even hostile, the surroundings are to the godly heights for which Israel yearns, she will not be caught in their snares but will go confidently on her way. Then her natural inner character and the splendor of her power of moral choice will be awakened. The shmita and the Jubilee will adorn her, and the land will respond to the people, with all the spiritual goodness that is within her, attuned to the joy of shmita and the Jubilee. “I will ordain my blessing for you in the sixth year so that it shall yield a crop sufficient for three years.”40Lev. 25:21. The verse promises God’s blessing on the sixth year so that the shmita will not cause shortage or hardship. “The pasturelands distill it; the hills are girded with joy. The meadows are clothed with flocks, the valleys mantled with grain; they raise a shout, they break into song.”41Ps. 65:13–14. The antecedent of “it” in the previous verse (65:12) is “God’s bounty.” Rav Kook cites this verse as an image of blessing and plenty.", + "When Israel’s awareness of its own spirit became foggy—“Israel rejects what is good”42Hosea 8:3. See also Orot hakodesh, 3:140, where Rav Kook cites the same biblical verse to connote the spurning—by the individual or community—of one’s unique, divine source of being.—the people forgot its strength and pride. Looking superficially at their undeveloped and wild environment made them forget their inner greatness. The yearning for a refined, godly life slipped from their hearts, as did the sense of joyful strength that one has when life is clothed in deeds. Clear, simple, pure-hearted understanding ceased, and the light of justice was dimmed. In its place came the coarse imagination of a lawless society, and the dumb, evil delusions of idolatry, with all its attendant abominations. Under their burden, the sublime, divine character of the people was smothered, and there were no more pure, upright, and serene hearts. This moral collapse in the nation was matched by a decline in the spiritual character of the land, which had always been intertwined with the moral life of the people. As the people became spiritually weaker, the special qualities of the land could no longer find fulfillment. The spirit of the precious land, full of holy song and godly gladness, plummeted. “Thus the land became defiled; and I called it to account for its iniquity, and the land spewed out its inhabitants.”43Lev. 18:25. The people absorbed bad influences, which coarsened its pure nature.", + "“In that their mother has played the harlot, she that conceived them has acted shamelessly.”44Hosea 2:7. The prophet compares Israel’s pursuit of idolatry to an adulterous woman’s pursuit of lovers. Even the most holy images engraved on the face of the people became toxic: “Your new moons and fixed seasons fill me with loathing. They have become a burden to me, and I cannot endure them.”45Isa. 1:7. In this passage, God rejects the people’s ritual worship when their moral life is full of oppression and cruelty. When national life became defiled, the power of ethics increased,46This statement might appear paradoxical in the context of a passage about the moral collapse of the people. The meaning appears to be that, with the decline of the national, political life of the Jewish people, there were outbursts of moral intensity, but these were unsustainable in the absence of supporting political institutions. Rav Kook may have been thinking of a phenomenon analogous to the proliferation of ascetic Jewish sects toward the end of the Second Temple period. but with the surrounding political turmoil, the result was simply inner anguish and confusion. These two elements—the people and the land, which, when healthy, had given each other so much grace and power for good—made each other sicker and more corrupt. Finally, they had to take the cruel-kind medicine, the dreadful surgical operation of separating the people from the land—“Because of our sins, we were exiled from our country and distanced from our land.”47Taken from the musaf prayer for the new moon and festivals.", + "From deep within the people’s terrible troubles, after their turbulent national life with all its destructive turmoil had been taken away from them, their spiritual light and strength began gradually to return to the levels from which it had declined. The people’s spirit began to soar again, the longer they were separated from politics and statecraft—which are poisonous to a broken society. “I stipulated with her: in return, you will go a long time without either fornicating or marrying; even I shall not cohabit with you. For the Israelites shall go a long time without king and without officials, without sacrifice and without cult pillars and without ephod and teraphim.”48Hosea 3:2. In this passage, the betrayed husband takes back his previously unfaithful wife, giving her merely “fifteen pieces of silver, a ḥomer of barley, and a letekh of barley.” Similarly, God resumes his intimacy with the Jewish people but removes from them the trappings of national sovereignty, which had aided their betrayal. “In that day, I will destroy the horses in your midst and wreck your chariots. I will destroy the cities of your land and demolish all your fortresses. I will destroy the sorcery you practice, and you shall have no more soothsayers. I will destroy your idols and the sacred pillars in your midst; and no more shall you bow down to the work of your hands.”49Mic. 5:9–12.", + "“I will make the land desolate, so that your enemies who settle in it shall be appalled by it. And you, I will scatter among the nations, and I will unsheathe the sword against you. Your land shall become a desolation and your cities a ruin. Then shall the land make up for its Sabbath years, throughout the time that it is desolate and you are in the land of your enemies; then shall the land rest and make up for its Sabbath years. Throughout the time that it is desolate, it shall observe the rest that it did not observe in your Sabbath years while you were dwelling upon it.”50Lev. 26:32–35. These verses imply that exile was the punishment for not ob-serving shmita; during the years of dispersion, the land will make up for the sabbaticals that were not properly kept while the Jewish people dwelled in the land.", + "“For the land shall be forsaken of them, making up for its Sabbath years by being desolate of them, while they atone for their iniquity; for the abundant reason that they rejected My rules and spurned My laws.”51Lev. 26:43.", + "In exile, Israel abandoned its preoccupation with secular matters that concerned the people as a whole, and turned its eyes and hearts toward heaven. It stopped trying to amass power, chariots, and horses like every other people on earth, and the nation as a collective ceased all materialist pursuits. It no longer desired the debaucheries of the surrounding peoples. The spirit of God began to beat within the people once again and to awaken them to know the true heights of the human soul. So, too, they became aware once more of the Jewish people’s spiritual potential. The Torah became more precious to them “than gold, than much fine gold,”52Ps. 19:11. as it had been in the good times of the people’s youth. They were willing to accept death joyfully for the sake of their holy faith and commandments. Their eyes and hearts, which were habitually cast heavenward, began to recuperate53See Jer. 8:22. from the backslidings and sins of their national life. From the time they were separated from the land, they turned toward it—not with the greedy gaze of one who sits in his house and desires to reacquire the land that he had sold because it supplied him with bread and other physical needs, but rather with a look of holy love for its inner character, befitting the godly desire that had begun to return to the people.", + "So the land will shake off the impurity of the “drunkards of Ephraim”54Isa. 28:1. The full verse reads: “Ah, the proud crowns of the drunkards of Ephraim, whose glorious beauty is but wilted flowers on the heads of men bloated with rich food, who are overcome with wine.”—the rebellious rulers and gangs of thieves who love bribery and pursue only their own gain, kicking against God out of their abundance of good things. They will melt away, along with all their power and glory. After a long time, scattered individuals gradually began returning to the land, drawn there by God’s hand and by the holiness of the land rather than by any concern with material well-being or with reestablishing national government.55Rav Kook refers to the trickle of pious individual Jews who found their way to the Land of Israel from the thirteenth century onward. In the early nine-teenth century, the numbers of such immigrants increased, motivated by the messianic expectations directed to the 600th year of the sixth millennium (1840), based on prophecies of the Zohar. Between 1808 and 1840, the Jew-ish community in the Land of Israel more than doubled in size. The most notable group consisted of more than 500 disciples of the Gaon of Vilna, who arrived around 1813. See Arie Morgenstern, Hastening Redemption: Messianism and the Resettlement of the Land of Israel (Oxford: Oxford Univer-sity Press, 2006), for an account of the fascinating and little-known episode of pre-Zionist Jewish immigration to Israel.", + "“The appointed time of salvation is concealed.”56This appears to be a reference to Rashi’s comment on Gen. 49:1: Jacob “wished to reveal the messianic end, but the divine presence was re-moved from him.” See also Rashi’s source, Genesis Raba 98:2. “What is in the heart is not revealed to the mouth.”57Kohelet Raba 12:10. Who can know God’s secrets and say precisely when the impurity of the land and the people will be lifted, when the spirit, hidden in its essence but revealed in its actions, will return once again in response to improvements in the outward situation that enable its reappearance in strength and purity upon the people and the land? When will the time of lovers come again, when the people and the land will reunite and mutual goodness and blessing will flow from their relationship—not like in the days of darkness? No one knows. So we raise our eyes to see the signs that are hidden in plain sight. In their vision of the messianic era, the sages said that “there is no messianic portent more obvious than this”:58Talmud Bavli, Sanhedrin 98a. See also Rashi ad loc. “When the Land of Israel generously gives of her fruits, then redemption is drawing near; there is no more obvious sign of the messianic end than this.” Rav Kook urges paying attention to the renewed flourishing of agriculture in the Land of Israel as a portent of impending redemption. “But you, O mountains of Israel, shall yield your produce and bear your fruit for My people Israel, for their return is near. For I will care for you: I will turn to you, and you shall be tilled and sown. I will settle a large population on you, the whole house of Israel; the towns shall be resettled and the ruined sites rebuilt. I will multiply men and beasts upon you, and they shall increase and be fertile, and I will resettle you as you were formerly, and will make you more prosperous than you were at first. And you shall know that I am the Lord.”59Ezek. 36:8–11. This is the prooftext cited in Sanhedrin 98a (see n. 59 above).", + "So long as the anger has not been assuaged, and so long as the sickness in the depths of the people’s soul has not been fully cured, there was every reason for them to turn only to heaven for support. Because of the extent of the land’s destruction, people were not interested in trying to live a life closely tied to the earth; if dreams of restoring political sovereignty had occurred to them then, their confusions and ancient corruptions would likely have been to return and reawaken. So their spiritual vision was blocked, and most people forgot about the land, and the scattered individuals who were concerned with it related to it as a spiritual ideal rather than as a physical reality.", + "But with the fulfillment of the whole measure of God’s rebuke (which refines not just individuals, who began to return from the early days of the exile, but also the spirit of the nation as a whole, which lifts up with it the degraded spirit of the land), the mourning for Zion began to seek outlets in action. The people that felt itself abandoned by Zion began to conceive the desire to return to its city and its land, to find there a life that would be more whole, in which the spiritual and physical could be healed simultaneously. Then the spirit began secretly to beat again, imperceptibly to most people—“Even those close to Him cannot foresee His actions.”60Job 24:1. Even if this initial growth was apparent to those with seeing hearts and holy souls, they saw it yet did not recognize its strength and substance, until they turned around and there it was—revealing itself. Those tendrils of new life that were closest to material urges were the first to show perceptible traces. The desire for land, for physical work, for social organization were not strange to the most exalted spirits of this long-suffering people that had generally forgotten the ways of physical existence and that was indebted for its material support to others.", + "Now we need dauntless people to step forward. They must strengthen the weak of spirit, raise up the despairing, support the falling, and declare loudly, “Zion: do not give up!” The spirit of the living, hidden God, concealed throughout the exile is being revealed. It can fully appear only in a people living a holistic life on its own land. Just as with individuals, the divine presence rests only on one who is strong, self-sufficient, and dignified, as well as possessing spiritual qualities of wisdom and humility, so, too, the divine presence rests only on the people collectively when they are strong, materially self-sufficient, and upright (these qualities, however, find their true value when they serve as a basis for the flourishing of a godly spirit, filled with the light of righteous humility).", + "Dumbfounded of spirit, knees quaking from the oppression of enemies and humiliating wanderings, devoid of hope or consolation in the lands of strangers, scattered exiles started to arrive in the land. Bleary-eyed from all the darkness of exile after exile, it was hard for them to absorb the great light that they found sown in the land. Their stature is still not upright and their spirits not yet revived, and the spirit of God is not yet revealed in full force. But scattered shafts of spiritual life suggest that the revealed end is coming closer. All in whom the divine spirit resonates feel themselves to be among the pioneering builders who are constructing the nation’s home in its beloved, eternal land.", + "The reestablishment of the people in its holy land is still young, and what has been built until now is minuscule compared to the grandeur of our hope, which is mantled in godly power—“I, who planted the skies and made firm the earth, have said to Zion, you are My people!”61Isa. 51:16. So, too, the spiritual revival within us that is starting to raise up our precious country is small and weak. The glory that will appear when shmita and yovel are observed on the holy land still seem far away. Nonetheless, our spirits are lifted by what we can fulfill of the mitzvot that are connected to the land, even though what we have is still only partial. Now is the time to revive those aspects of the Torah that speak precisely to the revival of the land: learning about the special mitzvot of the land is becoming more and more significant for all those of God’s people who are focusing on what is happening in the land to which God’s spirit has returned—where a special holiness must be reflected and revealed by those who are living here, above and beyond the demands that the rest of the Torah makes on us wherever we are.", + "“Learning leads to action.”62Talmud Bavli, Kiddushin 40b. “Learning is greater [than action] because learning leads to action.” This is Rabbi Akiva’s opinion, cited in the talmudic debate about whether study is greater than deeds. Through citing this source, Rav Kook expresses the hope that the study of shmita will lead to its fuller observance. Studying the halakhot to gain clarity and breadth of understanding, writing books, and expanding research all increase awareness and love of the mitzvot connected to the land, which were forgotten by most of the people for many centuries. The divine light that suffuses every letter of every detail of the Torah awakens in us a desire to carefully observe these commandments in their entirety. Consciousness of their justice and importance will grow as the study of the Torah concerning them becomes greater and more magnificent.", + "Now the shmita year has arrived (according to the reckoning that we have). Owing to the poor situation of our settlements in the land, we will have to make do with the temporary expedient that was endorsed some time ago by the greatest authorities of the generation, who understood deeply the situation of the new settlement in our holy land.63Rav Kook refers here to the heter mekhira device of selling the land for the duration of the shmita. They had a penetrating sense of what it could become in the future and knew not to belittle its smallness because they understood that plowing these first furrows on our land could be a “gateway of hope”64Hosea 2:17. Rav Kook quotes from the passage that likens Israel’s turn to idolatry to a woman’s adultery, which he has previously cited in his introduction. This verse describes the lovers’ reconciliation. In Hebrew, the phrase is petaḥ tikva, which was the name given to one of the first modern agricultural settlements in Israel (founded in 1878) for similar reasons. for our people and portend the growth of a salvation that “came from the Lord.”65Ps. 118:23. They realized their historical obligation to smooth the path of the new settlements and, as much as possible, not to let the mitzvot that are connected to the land be obstacles. God does not make tyrannical and unreasonable demands of His creatures. The circumstances that allow us to be lenient regarding mitzvot pertaining to the whole community when there is the likelihood of significant financial loss, or in a temporary situation of acute need, are all compounded in this case to an extent unparalleled in the annals of legal questions that have arisen throughout our lengthy exile. Despite the suspension of the mitzvah (of shmita) that is entailed by this temporary edict, there are still some halakhot pertaining to shmita that we are required to observe. And those who are especially God-fearing, whose holy love of the mitzvot connected to the land that we have long yearned to observe is so great, are not deterred by the trouble and loss they may incur through fully observing shmita as it should be—and they shall be blessed!", + "In addition, learning itself leads to action. Studying the halakhot will engrave them on our hearts. From one shmita year to the next, more and more people will be caught up with enthusiasm. With godly boldness in their hearts, they will broaden the fulfillment of the mitzvah in all its details. The fierce joy that will be generated by Israel observing the shmita on the holy mountain66Jerusalem. See, e.g., Isa. 56:7. will lead, in the future, to its complete and all-encompassing fulfillment.", + "The holiness of shmita will emanate from the spirit of God that hovers over His people and land and spread to all life—to all God’s people and especially to those who live in the holy shelter of this precious land, in the sweet companionship of its loving refuge. The spirit of the Jubilee, which lies latent, will appear from within the storehouse of holiness that is in the shmita, and the sound of the shofar will herald salvation, rousing the sleepy and encouraging the recently redeemed.", + "That is why I felt obliged to write this book laying out the halakhot of shmita, with God’s help.", + "I hope to God that through it, the Torah will be made great and glorious; that I and all those who yearn to learn of God’s ways, especially my brothers, whom I call upon in pleasantness, the great Torah scholars of the Land of Israel, will merit to expand our teaching about the mitzvot that concern the land, and especially shmita. And alongside our involvement in the practical halakhot, may our hearts be strengthened with wisdom and discernment to know, with a spirit that is filled with counsel and strength, the light of divine knowledge that is being granted to our holy land, which we have been fortunate to inherit; and may this spirit of this knowledge fill and strengthen us with sound understanding and save us from errors for the sake of His name and inheritance.", + "May God’s word to the prophets be soon fulfilled:", + "“I will take you from among the nations and gather you from all countries, and I will bring you back to your land. I will sprinkle clean water upon you and you shall be clean: I will cleanse you from all your uncleanness and all your fetishes. And I will give you a new heart and put a new spirit into you: I will remove the heart of stone from your body and give you a heart of flesh; and I will put My spirit into you. Thus I will cause you to follow My laws and faithfully to observe My rules. Then you shall dwell in the land that I gave to your father, and you shall be My people and I will be your God. And when I have delivered you from all your uncleanness, I will summon the grain and make it abundant, and I will not bring famine upon you. I will make the fruit of your trees and the crops of your fields abundant, so that you shall never again be humiliated before the nations because of the famine.”67Ezek. 36:24–30.", + "“Thus said the Lord, God: when I have cleansed you of all your iniquities, I will people your settlements, and the ruined places shall be rebuilt; and the desolate land, after laying waste in the sight of every passerby, shall again be tilled. And men shall say, ‘That land, once desolate, has now become like the garden of Eden; and the cities, once ruined, desolate, and ravaged, are now populated and fortified.’ And the nations that are left around you shall know that I the Lord have rebuilt the ravaged places and replanted the desolate land. I the Lord have spoken and will act.”68Ezek. 36:33–36.", + "The holy city of Jaffa, may it be built and established, 1909." + ], + "Clarification": [], + "Preface": [], + "Laws of Shemitah": [], + "Kuntres Acharon": [] + }, + "schema": { + "heTitle": "שבת הארץ", + "enTitle": "Shabbat HaAretz", + "key": "Shabbat HaAretz", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "וזאת למודעי", + "enTitle": "Clarification" + }, + { + "heTitle": "פתח דבר", + "enTitle": "Preface" + }, + { + "heTitle": "הלכות שמיטה", + "enTitle": "Laws of Shemitah" + }, + { + "heTitle": "קונטרס אחרון", + "enTitle": "Kuntres Acharon" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Shabbat HaAretz/English/merged.json b/json/Halakhah/Acharonim/Shabbat HaAretz/English/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..91d6e16bf7540af0f2e67761f09aadeff0615957 --- /dev/null +++ b/json/Halakhah/Acharonim/Shabbat HaAretz/English/merged.json @@ -0,0 +1,98 @@ +{ + "title": "Shabbat HaAretz", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Shabbat_HaAretz", + "text": { + "Introduction": [ + "A summary of the value of shmita and yovel in the life of the Jewish people generally and in the revival of the nation, the life, and the Torah, in the light of God, Life of the World", + "Who is like Your people Israel, a unique nation on earth? (2 Sam. 7:23)", + "“Who is like your people Israel, a unique nation on earth?” When they are united with the land, they are called a unique nation, but not when they are separate from it. (Zohar, Leviticus 93b) 1In choosing this quotation from the Zohar, the classic work of Jewish mysti-cism, as the epigram for his book about shmita, Rav Kook suggests that the uniqueness of the Jewish people is fully manifested only when they are living on their land and practicing the laws that regulate life in harmony with the earth—shmita foremost among them.", + "The sabbatical and Jubilee years are interconnected in time,2In Leviticus 25, the primary biblical source for shmita, the sabbatical and Jubilee years are interconnected parts of a fifty-year cycle; see Lev. 25:2–10. like the sun and the moon in the universe, like Israel and humanity in the world of souls.3Rav Kook alludes here to the foundational kabbalistic notion of ashan, an acronym of olam, shana, nefesh, or world, time, and soul, the three dimensions that shape the finite world. The concept of ashan first appears in Sefer Yet-zirah, the oldest extant work of Jewish mysticism, references to which occur in texts from the first century (see Sefer Yetzirah 4:7–4:14, trans. Aryeh Ka-plan [York Beach, Me.: Samuel Weiser, 1990]). Rav Kook’s otherwise rather enigmatic reference to the sun and moon as instances of the particular and the universal appears to refer back to Sefer Yetzirah 4:7. See Orot hakodesh (Jerusalem: Mossad Harav Kook, 1938, 1985), 2:313, for an expanded expla-nation of Rav Kook’s understanding of the holiness inherent in these three basic dimensions of existence. The particular and the universal are profoundly interdependent in the most vital and spiritual sense; the particular needs the universal, and the universal needs the particular.4The interdependence of the particular and the universal is a major theme in Rav Kook’s writings. For an especially penetrating discussion of the relation-ship between these poles of Rav Kook’s thought, see Yehudah Mirsky, Rav Kook: Mystic in a Time of Revolution (New Haven, Conn.: Yale University Press, 2014), 107–11. See also the introduction to this volume, p. 51.", + "“For what great nation is there that has a God so close at hand?”5Deut. 4:7. Note that elsewhere, Rav Kook cites this biblical passage explicitly in the context of elaborating the goal of creating an exemplary and enlight-ened socioeconomic order in Israel. E.g., “In order to fulfill this aspiration, it is particularly necessary that this community possess a political and social state and national sovereignty at the peak of human culture—‘surely a wise and understanding people is this great nation’” (Deut. 4:6), Orot (Jerusalem: Mossad Harav Kook, 1993), 104. What is remarkable about the Jewish people is its ability to view existence through the lens of holiness;6Holiness is a central concept in Rav Kook’s thought. For an insightful discussion, see Norman Lamm, “Harmonism, Novelty and the Sacred,” in Rabbi Abraham Isaac Kook and Jewish Spirituality, ed. Lawrence J. Ka-plan and David Schatz (New York: New York University Press, 1995), 159–77; see also the introduction to this volume, p.48. it knows, with the full force of its being, that life has the greatest value to the extent that it is infused by godliness and that a life without a touch of the divine is not worth anything. Even more than that, they know that a godly life is true life, and life without God is no life at all. This knowledge, lying deep within the people’s soul, gives it a unique character and impresses itself on each and every one of her individual members. The light and salvation of each person depends on the depth and force of this imprinting awareness that the value of life is in its godliness. “And you, who held fast to the Lord your God, are all alive today.”7Deut. 4:4.", + "Life in its fullest, divine intensity is increasingly revealed to a person to the extent that he struggles to aspire with all his being to connect to the inner life of the people as a whole and to be illuminated by the light of its exalted spirit; the spirit lives through a pervasive inner awareness of the precious godliness in life.", + "The essential quality of the Jewish people’s collective soul is its divine nature.8Rav Kook uses the word neshama here for “soul.” This is the highest of the three levels of soul that are commonly discussed by the kabbalists: nefesh, ruaḥ, and neshama. See the introduction to this volume, p. 53. The people did not gain this characteristic9The nature of the Jewish people’s difference from other nations is a classic issue in Jewish thought; the key medieval protagonists were Yehuda Halevi and Maimonides. See introduction to this volume for further discussion of Rav Kook’s relation to their views, p.52. through its choices, actions, righteousness, or good character. It is a core quality, both physical and spiritual, that gives the people divine force and strength. It was not acquired through choice, and no choices can negate it. Choices, however, can powerfully affect the state of this innate quality.10Rav Kook expresses here in brief his view that the holiness of Israel depends on two main elements: an innate segula, or soul force; and the choices to do good or bad that each of us makes. He believed that the segula force was the greater and that it would grow stronger still in the period of the “footsteps of the Messiah.” See Igerot hare’aya 2:186–88 (Jerusalem: Mossad Harav Kook, 2002), for an expanded discussion of this. For a good English summary, see Michael Z. Nehorai, “Halakhah, Meta-Halakhah, and the Redemption of Israel: Reflections on the Rabbinic Rulings of Rav Kook,” in Rabbi Abraham Isaac Kook and Jewish Spirituality, ed. Kaplan and Schatz, 122–24. The people can decide to nurture, develop, and perfect it; alternatively, bad choices will darken its light, muddy its glow, and stupefy hearts so that they will no longer sense the spiritual riches hidden in the life of the soul. But darkness and stupefaction cannot continue indefinitely. Sooner or later, this inner soul treasure can be relied upon to arouse the nation to renewal.11The inevitability of spiritual renewal is a theme of Rav Kook’s book on re-pentance, Orot hateshuva (Jerusalem: Rabbi Kook Institute, 1994). See e.g., chap. 1, where repentance is described as a natural health-restoring impulse; 4:2, where the repentance of the individual is an expression of a movement toward teshuva active in the whole universe; and 16:10, where the individual’s teshuva is presented as a return to authentic selfhood.", + "This national treasure that is imprinted deep within us, the image of a world that is good, upright, and godly— aligned with peace, justice, grace, and courage, all filled with a pervasive divine perspective that rests in the spirit of the people—cannot be actualized within a way of life that is purely secular. Such a life, full of frenetic action, veils the glory of our divine soul, and the soul’s clear light is blocked from shining through the overpowering, mundane reality. The impulse toward growth and self-realization needs space to come to fruition. We need to stop and shake off the bedlam of our daily lives.", + "The individual shakes off mundane routine frequently— every week. “Shabbat comes and so does rest!”12Rashi on Gen. 2:2. Rashi’s full comment reads: “What was lacking [in Cre-ation]? Rest. Enter Sabbath, enter rest; and then the work of Creation was finished.” Creation was not complete until rest was made to complement and balance creative activity. The soul begins to shed her harsh chains. “The Lord has given you rest from your sorrow and trouble and from the hard service that you were made to serve.”13Isa. 14:3. The soul then seeks higher pathways of spiritual desire that are consonant with the nature of her source. “It is good to praise the Lord, to sing hymns to Your name, O Most High, to proclaim Your steadfast love at daybreak, Your faithfulness each night with a ten-stringed harp with voice and lyre together.”14Ps. 92:1–4. This is the “Psalm for the Sabbath Day.” “It shall be a sign for all time between me and the people of Israel.”15Exod. 31:17. This is a holy day when the innate inclination of the people for a godly life emerges from its hiddenness and is a sign for the people that its soul treasure contains within it the need and the ability to rejoice in God, in the delight of the divine. This is concentrated in the point of the extra soul16Rav Kook refers to the “extra soul” that, according to tradition, Jews possess on the Sabbath. The talmudic source is Beitza 16a, which in-terprets the words shavat vayinafash (Exod. 31:17) as Vay nefesh! (“Alas for the soul that is lost!”— at the end of Sabbath). Interpretations of this idea have ranged from the more rational, e.g., Ibn Ezra and Radak, who argue that the soul that “is given rest on this day from the affairs of the world can occupy itself with wisdom and the words of God” (commentary to Gen. 2:3), to the more mystical, e.g., Naḥmanides, who takes issue with Ibn Ezra and writes that “although his view of this is right to those who believe in it, for this is not something that can be tested by experience, … nonetheless you must understand that on the Sabbath, there is in truth an additional soul.” (See also Zohar II 204a–b.) Rav Kook draws on elements of both schools here in understanding the “extra soul” as something that is always within us that we are able to access on Sabbath when the rush of weekday activity is stilled. that dwells within each one of the people’s children.", + "What Sabbath does for the individual, shmita does for the nation as a whole. The Jewish people, in whom the godly, creative force is planted eternally and distinctively, has a special need to periodically reveal the divine light within itself with full intensity. Our mundane lives, with their toil, anxiety, anger, and competition do not entirely suffocate this creative force. On the shmita, our pure, inner spirit may be revealed as it truly is. The forcefulness that is inevitably part of our regular, public lives lessens our moral refinement. There is always a tension between the ideal of listening to the voice inside us that calls us to be kind, truthful, and merciful, and the conflict, compulsion, and pressure to be unyielding that surround buying, selling, and acquiring things.17There is a note of suspicion about commerce in this passage. For a discussion of Rav Kook’s relationship to socialist thought, see Shalom Rosenberg, “Introduction to the Thought of Rav Kook,” in The World of Rav Kook’s Thought, ed. Benjamin Ish-Shalom and Shalom Rosenberg (Jerusalem: Avi Chai, 1991), 59–61. See also the introduction to this volume, p.49. These aspects of the world of action distance us from the divine light and prevent its being discerned in the public life of the nation. This distancing also permeates the morality of individuals like poison. Stilling the tumult of social life from time to time in certain predictable ways is meant to move this nation, when it is well-ordered, to rise toward an encounter with the heights of its other, inner moral and spiritual life.18Cf. Rav Kook’s idea of “the continuous prayer of the soul”: the soul is always praying (i.e., yearning to unite with God). When we consciously pray, we rise to an encounter with the soul that is praying constantly (Olat hare’aya, 1:1). They touch the divine qualities inside them that transcend all the stratagems of the social order and that cultivate and elevate our social arrangements, bringing them toward perfection.", + "“Just as it was said about the Sabbath of creation, ‘it is a Sabbath for God,’ so, too, it was said about the Sabbath of shmita, ‘it is a Sabbath for God.’ ”19Rashi’s commentary on Lev. 25:2. The distinctive character of the people and the land dovetail with each other. Just as the people has a special aptitude for reaching spiritual heights from within the depths of everyday life, so, too, the land—God’s land—forms the people who dwell there as an everlasting inheritance that comes through a covenant and promise, with faith in the Eternal One of Israel, and is founded on the divine nature immovably infused in this wonderful country, which is married to the people whom God chose. The soul of the people and the land intertwine, working from the basis of their being to bring into existence the intricate patterns of inner holiness that lie within them during the sabbatical year. The people works with its soul force on the land, and the divine seed is revealed through its spiritual influence; the land, too, works on the people, refining their character in line with the divine desire for life inherent in their makeup.", + "The people and the land both need a year of Sabbath!", + "A year of peace and quiet, where there are no tyrants or taskmasters; “he shall not oppress his fellow or kinsman, for the remission proclaimed is of the Lord”;20Deut. 15:2. The verse quoted refers to the remission of debts in the shmita and prohibits creditors from exacting payment from debtors. a year of equality and relaxation in which the soul may expand toward the uprightness of God, who sustains all life with loving-kindness; a year when there is no private property and no standing on one’s rights, and a godly peace will pervade all that breathes. “It shall be a year of complete rest for the land, but you may eat whatever the land will produce during its Sabbath—you, your male and female slaves, the hired and bound laborers who live with you, and your cattle and the beasts on your land may eat all its yield.”21Lev. 25:5–7. Pernickety claims to private property will not profane the holiness of the produce of the land during this year, and the urge to get rich, which is stimulated by trade, will be forgotten; as it says, “for you to eat—but not for your trade.”22Mishnah, Shevi’it 7:3. In this passage, Rav Kook draws on a series of halakhic midrashim based on a phrase from Lev. 25:6, “for you to eat,” which is inter-preted to exclude making use of food grown in the Land of Israel during the shmita for purposes other than eating. A spirit of generosity will rest on all; God will bless the fruit of the land “for you to eat and not your loss.” Human beings will return to a state of natural health, so that they will not need healing for sicknesses, which mostly befall us when the balance of life is destroyed and our lives are distanced from the rhythms of nature; “for you to eat” but not to make medicine and not to use as bandages.23Talmud Bavli, Sukkah 40a. See the introduction to this volume for further discussion of Rav Kook’s astonishing claim that shmita will promote a natu-ral state of human health that will make medicine unnecessary. A holy spirit will be poured out upon all life; “it will be a year of complete rest for the land—a Sabbath of the Lord.”24Lev. 25:4–5.", + "In this year, the divine character within the people will be revealed in its glory. This once-every-seven-year illumination carries an afterglow of divine ideals that will gradually shape our ethical characters so that the outlook that flows from them will become a deeper and more formative part of us, until a longer, significant period has elapsed—enough to raise up not merely individuals25As does the Sabbath.—or just the collective in a particular generation26As does the shmita. but all the generations that lived during that period. The Jubilee is a time of rebirth for the whole world, grounded in divine freedom.", + "Life during the shmita year is guided by the natural, inner desire for goodness and justice, equality, and calm, which God has planted within the nation. The people did not become like this by imitating something external; it is part of its nature. When this inner life starts to reveal itself in all its purity, it does not stand still. It is expansive and generous, seeking the power to act and to influence its surroundings. Israel’s inner nature soaks up the elevating power of its good choices, which restore our lives and the pure penitence that reconnects us to the source of the Jewish people’s inner strength. Holiness grows throughout these spans of time: “Count the shmita years in order to sanctify the Jubilees,”27Talmud Bavli, Arakhin 32b. The Talmud describes here how the advent of the Jubilee was to be calculated. to prepare life for the Jubilee. “And you shall count off seven weeks of seven years—seven times seven years—so that the period of seven weeks of seven years gives you a total of forty-nine years.”28Lev. 25:8. Shmita will suckle from the life channels of the Jubilee, which will gradually rise and spread, until they give shape to the life of the people. From those sources will the shmita be filled with a wholesome and invigorating glow that will arise out of the yearning for a divine order that fills all existence and not merely its own inner being.", + "The spirit of the Jubilee will gather great strength, until it has sufficient potency not only to reveal the goodness within the soul of the people and protect its form of life, as does the shmita, but also to fix the crookedness and brokenness of the past and to reestablish the people’s existence on its original pattern. It can restore a pristine freshness to our lives, not only through what is already present, albeit hidden in our souls, but also through what is being prepared to reveal itself and illuminate us by the power of our free choice to do what is good—which must awaken in the exalted Jubilee year.", + "In these years, when its inner character is being revealed, the nation gives a sign that it is preparing itself for an even higher level; one that can lead to a keen awareness of the godliness in life. The awakening of such awareness heralds a new spirit that announces great things: “Then you shall sound the horn loud; in the seventh month on the tenth day of the month—the Day of Atonement— you shall have the horn sounded throughout your land,”29Lev. 25:9. and a godly spirit of general forgiveness, such as the individual experiences on Yom Kippur, will arise through the holiness of the Jubilee and spread throughout the entire society, clothing the whole people in a spirit of repentance and acquittal that will straighten out the injustices of the preceding period: “You shall proclaim release throughout the land for all its inhabitants.”30Lev. 25:10. From Rosh Hashanah until Yom Kippur, slaves would neither become free to go home, nor would they remain slaves to their masters, but they would eat, drink, and rejoice with crowns on their heads. When Yom Kippur would arrive, the beit din would sound the shofar, slaves would be free to go home, and fields would return to their original owners.31Talmud Bavli, Rosh Hashanah 8b. See the introduction to this volume for a discussion of Rav Kook’s original reading of this talmudic passage. This freedom does not erupt like some volcano; it emerges gradually from the higher holiness. It is not a radical exception to the regular social order but flows from within it, nurtured by the life of the shorter, preceding periods until, reinforced by the revelation of our choices for good, it has the power to repair past injustices.", + "If individuals fall from the status of free men and women and, forgetting their inherent nobility, are made into servants—“the ear that heard the words at Sinai, ‘the children of Israel are My servants’32Lev. 25:55.—My servants, and not the servants of My servants”—and yet in spite of this he went and acquired a human master for himself33Talmud Bavli, Kiddushin 22b. The Talmud here censures the Hebrew slave referred to in Exod. 21:6, who elects to remain a slave beyond the mandatory period. His choice shows that he has not internalized the innate freedom and dignity that attaches to being a servant of God, not of man. Rav Kook understands the return of each person to his ancestral land as the remedy for the indignity of selling oneself as a slave.—now his freedom and self-respect are returned to him. Holiness flows into our lives from the highest source, the place from which the nation’s soul suckles light and “freedom is proclaimed throughout the land to all its inhabitants.”34Lev. 25:10. Inequality in landed property, which resulted from bodily and spiritual weakness and error, sapped his strength, until he was forced to sell his ancestral patrimony. Now, however, restitution comes, corresponding to the people’s status at the beginning of its journey. The original property returns to those who have suffered from the vicissitudes of life, distorting their sense of their true value: “In this Jubilee, everyone shall return to his original holdings.”35Lev. 25:13.", + "Such life-affirming flights of possibility will raise the people up to bind its life together with that of all humanity through those special people, the gerim toshavim—non-Jews who stand fully in the mainstream of universal humanity and who also feel a special connection to the reinvigorated spiritual aspirations of the Jewish people; then there will arise an inner urge in the people to rein in the separatist element within itself so as to properly highlight the brilliant illumination of the universal: “The law of a Hebrew servant and the law of the ger toshav operate only when the Jubilee operates.”36Talmud Bavli, Arakhin 29a. See the introduction to this volume for a short discussion of how Rav Kook reads this talmudic passage and the universal aspects of the Jubilee.", + "All these are signs of a spiritual vitality that this people will manifest when a divine sense of morality is alive within them. They will emerge from the complexity of the nation’s political situation in its full richness, “when all its inhabitants are living there.”37Talmud Bavli, Arakhin 32b. The Talmud sets “when all its inhabitants are liv-ing there” as a condition for the observance of the Jubilee year. This is inferred from the verse referring to the Jubilee “freedom is proclaimed throughout the land to all its inhabitants” (Lev. 25:10), i.e., the Jubilee’s proclamation of freedom may occur only when all the land’s inhabitants are living on it. Rav Kook understands that the fulfillment of this condition effects a qualitative change in the people’s political situation. Thus will the people find a way to reveal an awareness of the godly integrity that stands above its innate quality, that is already within it, and that protects the people’s purposes so that they do not decline or disappear entirely.", + "When corrupted choice darkens the light of the life of “broad spaces by the river,”38Hebrew, reḥovot hanahar: a kabbalistic term based on Gen. 36:37, meaning the broadening of wisdom. Rabbi Schneur Zalman of Liadi, the founder of Chabad, characterizes reḥovot hanahar as the spreading of the kabbalistic sefi-ra of ḥokhma (wisdom), which he likens to a wellspring, into the sefira of bina (intellect), which he compares to a river (Likutei Torah, Shir hashirim 39b). which grows and overspills the borders of Israel, such choice mars the foundation of Israel’s natural excellence—though it cannot destroy it. But it can plunge that treasure deep, deep down into the depths, until it disappears for a long time, eons and eons. The people will long for light, when there is none, until the time of the End.", + "The Torah, with its ideas, statutes, and laws, for the life of the individual and the community, is a clear glass, in which all the spiritual qualities of the people are reflected—whether the natural, intrinsic impulses that are expressed in observance of shmita, or the higher, divine spirit of the Jubilee, which is manifested through the people’s choices. So long as the Torah is observed, both in letter and in spirit, in the people, the land, and in the way society is ordered, it gives strength to the nation. The reenergizing closeness to God will then thrill the life soul of the people and bring joy to the heart of each individual. The light of faith will stream through the consciousness of the people from its natural, distinctive spirit; the refinements of this spirit that take place generation by generation will adorn the people, dedicated, as they are, to salvation from time immemorial, and these refinements will train the people’s unique, divine consciousness according to its individual character. This distinctive awareness will continually do its work, and will in turn be worked upon by the universal good of divine light. This light sharpens our awareness and stamps upon it its particular form, enabling it to fill up all the recesses of spirit and soul with pure feelings and upright joy, which are founded eternally on divine delight, which saves one from all despair and raises up everlasting salvation.39The second half of this paragraph is especially unclear.", + "The people rises to these levels when it knows its own particular spirit. This self-knowledge allows the people to be crowned with the divine Torah that stands at the summit of the world. However inhospitable, or even hostile, the surroundings are to the godly heights for which Israel yearns, she will not be caught in their snares but will go confidently on her way. Then her natural inner character and the splendor of her power of moral choice will be awakened. The shmita and the Jubilee will adorn her, and the land will respond to the people, with all the spiritual goodness that is within her, attuned to the joy of shmita and the Jubilee. “I will ordain my blessing for you in the sixth year so that it shall yield a crop sufficient for three years.”40Lev. 25:21. The verse promises God’s blessing on the sixth year so that the shmita will not cause shortage or hardship. “The pasturelands distill it; the hills are girded with joy. The meadows are clothed with flocks, the valleys mantled with grain; they raise a shout, they break into song.”41Ps. 65:13–14. The antecedent of “it” in the previous verse (65:12) is “God’s bounty.” Rav Kook cites this verse as an image of blessing and plenty.", + "When Israel’s awareness of its own spirit became foggy—“Israel rejects what is good”42Hosea 8:3. See also Orot hakodesh, 3:140, where Rav Kook cites the same biblical verse to connote the spurning—by the individual or community—of one’s unique, divine source of being.—the people forgot its strength and pride. Looking superficially at their undeveloped and wild environment made them forget their inner greatness. The yearning for a refined, godly life slipped from their hearts, as did the sense of joyful strength that one has when life is clothed in deeds. Clear, simple, pure-hearted understanding ceased, and the light of justice was dimmed. In its place came the coarse imagination of a lawless society, and the dumb, evil delusions of idolatry, with all its attendant abominations. Under their burden, the sublime, divine character of the people was smothered, and there were no more pure, upright, and serene hearts. This moral collapse in the nation was matched by a decline in the spiritual character of the land, which had always been intertwined with the moral life of the people. As the people became spiritually weaker, the special qualities of the land could no longer find fulfillment. The spirit of the precious land, full of holy song and godly gladness, plummeted. “Thus the land became defiled; and I called it to account for its iniquity, and the land spewed out its inhabitants.”43Lev. 18:25. The people absorbed bad influences, which coarsened its pure nature.", + "“In that their mother has played the harlot, she that conceived them has acted shamelessly.”44Hosea 2:7. The prophet compares Israel’s pursuit of idolatry to an adulterous woman’s pursuit of lovers. Even the most holy images engraved on the face of the people became toxic: “Your new moons and fixed seasons fill me with loathing. They have become a burden to me, and I cannot endure them.”45Isa. 1:7. In this passage, God rejects the people’s ritual worship when their moral life is full of oppression and cruelty. When national life became defiled, the power of ethics increased,46This statement might appear paradoxical in the context of a passage about the moral collapse of the people. The meaning appears to be that, with the decline of the national, political life of the Jewish people, there were outbursts of moral intensity, but these were unsustainable in the absence of supporting political institutions. Rav Kook may have been thinking of a phenomenon analogous to the proliferation of ascetic Jewish sects toward the end of the Second Temple period. but with the surrounding political turmoil, the result was simply inner anguish and confusion. These two elements—the people and the land, which, when healthy, had given each other so much grace and power for good—made each other sicker and more corrupt. Finally, they had to take the cruel-kind medicine, the dreadful surgical operation of separating the people from the land—“Because of our sins, we were exiled from our country and distanced from our land.”47Taken from the musaf prayer for the new moon and festivals.", + "From deep within the people’s terrible troubles, after their turbulent national life with all its destructive turmoil had been taken away from them, their spiritual light and strength began gradually to return to the levels from which it had declined. The people’s spirit began to soar again, the longer they were separated from politics and statecraft—which are poisonous to a broken society. “I stipulated with her: in return, you will go a long time without either fornicating or marrying; even I shall not cohabit with you. For the Israelites shall go a long time without king and without officials, without sacrifice and without cult pillars and without ephod and teraphim.”48Hosea 3:2. In this passage, the betrayed husband takes back his previously unfaithful wife, giving her merely “fifteen pieces of silver, a ḥomer of barley, and a letekh of barley.” Similarly, God resumes his intimacy with the Jewish people but removes from them the trappings of national sovereignty, which had aided their betrayal. “In that day, I will destroy the horses in your midst and wreck your chariots. I will destroy the cities of your land and demolish all your fortresses. I will destroy the sorcery you practice, and you shall have no more soothsayers. I will destroy your idols and the sacred pillars in your midst; and no more shall you bow down to the work of your hands.”49Mic. 5:9–12.", + "“I will make the land desolate, so that your enemies who settle in it shall be appalled by it. And you, I will scatter among the nations, and I will unsheathe the sword against you. Your land shall become a desolation and your cities a ruin. Then shall the land make up for its Sabbath years, throughout the time that it is desolate and you are in the land of your enemies; then shall the land rest and make up for its Sabbath years. Throughout the time that it is desolate, it shall observe the rest that it did not observe in your Sabbath years while you were dwelling upon it.”50Lev. 26:32–35. These verses imply that exile was the punishment for not ob-serving shmita; during the years of dispersion, the land will make up for the sabbaticals that were not properly kept while the Jewish people dwelled in the land.", + "“For the land shall be forsaken of them, making up for its Sabbath years by being desolate of them, while they atone for their iniquity; for the abundant reason that they rejected My rules and spurned My laws.”51Lev. 26:43.", + "In exile, Israel abandoned its preoccupation with secular matters that concerned the people as a whole, and turned its eyes and hearts toward heaven. It stopped trying to amass power, chariots, and horses like every other people on earth, and the nation as a collective ceased all materialist pursuits. It no longer desired the debaucheries of the surrounding peoples. The spirit of God began to beat within the people once again and to awaken them to know the true heights of the human soul. So, too, they became aware once more of the Jewish people’s spiritual potential. The Torah became more precious to them “than gold, than much fine gold,”52Ps. 19:11. as it had been in the good times of the people’s youth. They were willing to accept death joyfully for the sake of their holy faith and commandments. Their eyes and hearts, which were habitually cast heavenward, began to recuperate53See Jer. 8:22. from the backslidings and sins of their national life. From the time they were separated from the land, they turned toward it—not with the greedy gaze of one who sits in his house and desires to reacquire the land that he had sold because it supplied him with bread and other physical needs, but rather with a look of holy love for its inner character, befitting the godly desire that had begun to return to the people.", + "So the land will shake off the impurity of the “drunkards of Ephraim”54Isa. 28:1. The full verse reads: “Ah, the proud crowns of the drunkards of Ephraim, whose glorious beauty is but wilted flowers on the heads of men bloated with rich food, who are overcome with wine.”—the rebellious rulers and gangs of thieves who love bribery and pursue only their own gain, kicking against God out of their abundance of good things. They will melt away, along with all their power and glory. After a long time, scattered individuals gradually began returning to the land, drawn there by God’s hand and by the holiness of the land rather than by any concern with material well-being or with reestablishing national government.55Rav Kook refers to the trickle of pious individual Jews who found their way to the Land of Israel from the thirteenth century onward. In the early nine-teenth century, the numbers of such immigrants increased, motivated by the messianic expectations directed to the 600th year of the sixth millennium (1840), based on prophecies of the Zohar. Between 1808 and 1840, the Jew-ish community in the Land of Israel more than doubled in size. The most notable group consisted of more than 500 disciples of the Gaon of Vilna, who arrived around 1813. See Arie Morgenstern, Hastening Redemption: Messianism and the Resettlement of the Land of Israel (Oxford: Oxford Univer-sity Press, 2006), for an account of the fascinating and little-known episode of pre-Zionist Jewish immigration to Israel.", + "“The appointed time of salvation is concealed.”56This appears to be a reference to Rashi’s comment on Gen. 49:1: Jacob “wished to reveal the messianic end, but the divine presence was re-moved from him.” See also Rashi’s source, Genesis Raba 98:2. “What is in the heart is not revealed to the mouth.”57Kohelet Raba 12:10. Who can know God’s secrets and say precisely when the impurity of the land and the people will be lifted, when the spirit, hidden in its essence but revealed in its actions, will return once again in response to improvements in the outward situation that enable its reappearance in strength and purity upon the people and the land? When will the time of lovers come again, when the people and the land will reunite and mutual goodness and blessing will flow from their relationship—not like in the days of darkness? No one knows. So we raise our eyes to see the signs that are hidden in plain sight. In their vision of the messianic era, the sages said that “there is no messianic portent more obvious than this”:58Talmud Bavli, Sanhedrin 98a. See also Rashi ad loc. “When the Land of Israel generously gives of her fruits, then redemption is drawing near; there is no more obvious sign of the messianic end than this.” Rav Kook urges paying attention to the renewed flourishing of agriculture in the Land of Israel as a portent of impending redemption. “But you, O mountains of Israel, shall yield your produce and bear your fruit for My people Israel, for their return is near. For I will care for you: I will turn to you, and you shall be tilled and sown. I will settle a large population on you, the whole house of Israel; the towns shall be resettled and the ruined sites rebuilt. I will multiply men and beasts upon you, and they shall increase and be fertile, and I will resettle you as you were formerly, and will make you more prosperous than you were at first. And you shall know that I am the Lord.”59Ezek. 36:8–11. This is the prooftext cited in Sanhedrin 98a (see n. 59 above).", + "So long as the anger has not been assuaged, and so long as the sickness in the depths of the people’s soul has not been fully cured, there was every reason for them to turn only to heaven for support. Because of the extent of the land’s destruction, people were not interested in trying to live a life closely tied to the earth; if dreams of restoring political sovereignty had occurred to them then, their confusions and ancient corruptions would likely have been to return and reawaken. So their spiritual vision was blocked, and most people forgot about the land, and the scattered individuals who were concerned with it related to it as a spiritual ideal rather than as a physical reality.", + "But with the fulfillment of the whole measure of God’s rebuke (which refines not just individuals, who began to return from the early days of the exile, but also the spirit of the nation as a whole, which lifts up with it the degraded spirit of the land), the mourning for Zion began to seek outlets in action. The people that felt itself abandoned by Zion began to conceive the desire to return to its city and its land, to find there a life that would be more whole, in which the spiritual and physical could be healed simultaneously. Then the spirit began secretly to beat again, imperceptibly to most people—“Even those close to Him cannot foresee His actions.”60Job 24:1. Even if this initial growth was apparent to those with seeing hearts and holy souls, they saw it yet did not recognize its strength and substance, until they turned around and there it was—revealing itself. Those tendrils of new life that were closest to material urges were the first to show perceptible traces. The desire for land, for physical work, for social organization were not strange to the most exalted spirits of this long-suffering people that had generally forgotten the ways of physical existence and that was indebted for its material support to others.", + "Now we need dauntless people to step forward. They must strengthen the weak of spirit, raise up the despairing, support the falling, and declare loudly, “Zion: do not give up!” The spirit of the living, hidden God, concealed throughout the exile is being revealed. It can fully appear only in a people living a holistic life on its own land. Just as with individuals, the divine presence rests only on one who is strong, self-sufficient, and dignified, as well as possessing spiritual qualities of wisdom and humility, so, too, the divine presence rests only on the people collectively when they are strong, materially self-sufficient, and upright (these qualities, however, find their true value when they serve as a basis for the flourishing of a godly spirit, filled with the light of righteous humility).", + "Dumbfounded of spirit, knees quaking from the oppression of enemies and humiliating wanderings, devoid of hope or consolation in the lands of strangers, scattered exiles started to arrive in the land. Bleary-eyed from all the darkness of exile after exile, it was hard for them to absorb the great light that they found sown in the land. Their stature is still not upright and their spirits not yet revived, and the spirit of God is not yet revealed in full force. But scattered shafts of spiritual life suggest that the revealed end is coming closer. All in whom the divine spirit resonates feel themselves to be among the pioneering builders who are constructing the nation’s home in its beloved, eternal land.", + "The reestablishment of the people in its holy land is still young, and what has been built until now is minuscule compared to the grandeur of our hope, which is mantled in godly power—“I, who planted the skies and made firm the earth, have said to Zion, you are My people!”61Isa. 51:16. So, too, the spiritual revival within us that is starting to raise up our precious country is small and weak. The glory that will appear when shmita and yovel are observed on the holy land still seem far away. Nonetheless, our spirits are lifted by what we can fulfill of the mitzvot that are connected to the land, even though what we have is still only partial. Now is the time to revive those aspects of the Torah that speak precisely to the revival of the land: learning about the special mitzvot of the land is becoming more and more significant for all those of God’s people who are focusing on what is happening in the land to which God’s spirit has returned—where a special holiness must be reflected and revealed by those who are living here, above and beyond the demands that the rest of the Torah makes on us wherever we are.", + "“Learning leads to action.”62Talmud Bavli, Kiddushin 40b. “Learning is greater [than action] because learning leads to action.” This is Rabbi Akiva’s opinion, cited in the talmudic debate about whether study is greater than deeds. Through citing this source, Rav Kook expresses the hope that the study of shmita will lead to its fuller observance. Studying the halakhot to gain clarity and breadth of understanding, writing books, and expanding research all increase awareness and love of the mitzvot connected to the land, which were forgotten by most of the people for many centuries. The divine light that suffuses every letter of every detail of the Torah awakens in us a desire to carefully observe these commandments in their entirety. Consciousness of their justice and importance will grow as the study of the Torah concerning them becomes greater and more magnificent.", + "Now the shmita year has arrived (according to the reckoning that we have). Owing to the poor situation of our settlements in the land, we will have to make do with the temporary expedient that was endorsed some time ago by the greatest authorities of the generation, who understood deeply the situation of the new settlement in our holy land.63Rav Kook refers here to the heter mekhira device of selling the land for the duration of the shmita. They had a penetrating sense of what it could become in the future and knew not to belittle its smallness because they understood that plowing these first furrows on our land could be a “gateway of hope”64Hosea 2:17. Rav Kook quotes from the passage that likens Israel’s turn to idolatry to a woman’s adultery, which he has previously cited in his introduction. This verse describes the lovers’ reconciliation. In Hebrew, the phrase is petaḥ tikva, which was the name given to one of the first modern agricultural settlements in Israel (founded in 1878) for similar reasons. for our people and portend the growth of a salvation that “came from the Lord.”65Ps. 118:23. They realized their historical obligation to smooth the path of the new settlements and, as much as possible, not to let the mitzvot that are connected to the land be obstacles. God does not make tyrannical and unreasonable demands of His creatures. The circumstances that allow us to be lenient regarding mitzvot pertaining to the whole community when there is the likelihood of significant financial loss, or in a temporary situation of acute need, are all compounded in this case to an extent unparalleled in the annals of legal questions that have arisen throughout our lengthy exile. Despite the suspension of the mitzvah (of shmita) that is entailed by this temporary edict, there are still some halakhot pertaining to shmita that we are required to observe. And those who are especially God-fearing, whose holy love of the mitzvot connected to the land that we have long yearned to observe is so great, are not deterred by the trouble and loss they may incur through fully observing shmita as it should be—and they shall be blessed!", + "In addition, learning itself leads to action. Studying the halakhot will engrave them on our hearts. From one shmita year to the next, more and more people will be caught up with enthusiasm. With godly boldness in their hearts, they will broaden the fulfillment of the mitzvah in all its details. The fierce joy that will be generated by Israel observing the shmita on the holy mountain66Jerusalem. See, e.g., Isa. 56:7. will lead, in the future, to its complete and all-encompassing fulfillment.", + "The holiness of shmita will emanate from the spirit of God that hovers over His people and land and spread to all life—to all God’s people and especially to those who live in the holy shelter of this precious land, in the sweet companionship of its loving refuge. The spirit of the Jubilee, which lies latent, will appear from within the storehouse of holiness that is in the shmita, and the sound of the shofar will herald salvation, rousing the sleepy and encouraging the recently redeemed.", + "That is why I felt obliged to write this book laying out the halakhot of shmita, with God’s help.", + "I hope to God that through it, the Torah will be made great and glorious; that I and all those who yearn to learn of God’s ways, especially my brothers, whom I call upon in pleasantness, the great Torah scholars of the Land of Israel, will merit to expand our teaching about the mitzvot that concern the land, and especially shmita. And alongside our involvement in the practical halakhot, may our hearts be strengthened with wisdom and discernment to know, with a spirit that is filled with counsel and strength, the light of divine knowledge that is being granted to our holy land, which we have been fortunate to inherit; and may this spirit of this knowledge fill and strengthen us with sound understanding and save us from errors for the sake of His name and inheritance.", + "May God’s word to the prophets be soon fulfilled:", + "“I will take you from among the nations and gather you from all countries, and I will bring you back to your land. I will sprinkle clean water upon you and you shall be clean: I will cleanse you from all your uncleanness and all your fetishes. And I will give you a new heart and put a new spirit into you: I will remove the heart of stone from your body and give you a heart of flesh; and I will put My spirit into you. Thus I will cause you to follow My laws and faithfully to observe My rules. Then you shall dwell in the land that I gave to your father, and you shall be My people and I will be your God. And when I have delivered you from all your uncleanness, I will summon the grain and make it abundant, and I will not bring famine upon you. I will make the fruit of your trees and the crops of your fields abundant, so that you shall never again be humiliated before the nations because of the famine.”67Ezek. 36:24–30.", + "“Thus said the Lord, God: when I have cleansed you of all your iniquities, I will people your settlements, and the ruined places shall be rebuilt; and the desolate land, after laying waste in the sight of every passerby, shall again be tilled. And men shall say, ‘That land, once desolate, has now become like the garden of Eden; and the cities, once ruined, desolate, and ravaged, are now populated and fortified.’ And the nations that are left around you shall know that I the Lord have rebuilt the ravaged places and replanted the desolate land. I the Lord have spoken and will act.”68Ezek. 36:33–36.", + "The holy city of Jaffa, may it be built and established, 1909." + ], + "Clarification": [], + "Preface": [], + "Laws of Shemitah": [], + "Kuntres Acharon": [] + }, + "versions": [ + [ + "Rav Kook's Introduction to Shabbat Ha'aretz, trans. by Julian Sinclair Hazon, NY 2014", + "https://www.nli.org.il/he/books/NNL_ALEPH003779208/NLI" + ] + ], + "heTitle": "שבת הארץ", + "categories": [ + "Halakhah", + "Acharonim" + ], + "schema": { + "heTitle": "שבת הארץ", + "enTitle": "Shabbat HaAretz", + "key": "Shabbat HaAretz", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "וזאת למודעי", + "enTitle": "Clarification" + }, + { + "heTitle": "פתח דבר", + "enTitle": "Preface" + }, + { + "heTitle": "הלכות שמיטה", + "enTitle": "Laws of Shemitah" + }, + { + "heTitle": "קונטרס אחרון", + "enTitle": "Kuntres Acharon" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Shabbat HaAretz/Hebrew/Jerusalem, 1937.json b/json/Halakhah/Acharonim/Shabbat HaAretz/Hebrew/Jerusalem, 1937.json new file mode 100644 index 0000000000000000000000000000000000000000..518b21b08cc17bcc9ca8ac28a6b8c8df3ddf5e1f --- /dev/null +++ b/json/Halakhah/Acharonim/Shabbat HaAretz/Hebrew/Jerusalem, 1937.json @@ -0,0 +1,1051 @@ +{ + "language": "he", + "title": "Shabbat HaAretz", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002054045/NLI", + "versionTitle": "Jerusalem, 1937", + "versionNotes": "", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "שבת הארץ", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": { + "Introduction": [], + "Clarification": [ + "כל הדברים, אשר הרציתי ב\"מבוא\" להמליץ על אחינו יושבי אדמת קדשנו ת\"ו הסומכים על ההיתר הנהוג משמטות שעברו, ע\"פ הוראת חכמים שמצאו את הדבר נכון להורות בו הלכה למעשה להוראת שעה, לא באו כי־אם להודיע שלא להשוות את העובדים הללו - העושים את מעשיהם ע\"פ הוראה מסודרת - לעוברי חק תוה\"ק חלילה. וכן למען חזק את רבים מאחינו פזורי הגולה, הכמהים לבא ולהאחז בארץ חמדה אם רק יֵרָאֶה להם דרך איך להתפרנס מעמל כפיהם, ופוחדים הם מפני הפסק העבודה בשביעית בזמן הזה, אשר ברכת ד' עודנה חבויה עד בא עת הגלותה ב\"ב, וביחוד אותם החפצים להשקיע סכומי־כסף גדולים לכונן פרדסים, כרמים, שדי־תבואה, גני־חמד, שהם דואגים מאד מפני שביתת המסחר והפסק חבורו בשביעית, שעל־ידי־זה לא יוכל להתכונן במדה הגונה גם בכל ימות השנים כולם. מתוך כך אלה ואלה מושכים את ידיהם מארץ הקדש ומשקעים עצמם בארץ־העמים, וקדושת חמדת ישיבת ארץ־הקדש ובנינה נעזבת מהם. לפיכך מצאתי לנפשי חובה, לבאר את תכן ההיתר הנהוג על־פי ההפקעה בעת ההכרח, למען דעת, שאם ידרש הכרח ישיבת אה\"ק להתנהג בו, הרי הדבר ערוך ונכון ע\"פ יסודות נאמנים, וחלילה לעזוב משום זה את חמדת ארץ צבי, ומעלות־בקודש העליונות, אל הפרט ואל הכלל האמורים, נזכרים ונעשים בישיבתה ובנינה ע\"י עם ד' אסירי התקוה.", + "אבל חלילה וחלילה לדון מזה איזו התרשלות מקיום המצוה הקדושה והחביבה הזאת, לכל אשר נתן ד' רוח־טהרה בלבבו ודי אמץ ובטחון בנפשו לעשות ולקים את כל פרשת דבר השמטה, כהלכתה וכמאמרה. - ברוך יהיה לד' שוכן ציון, החפץ בארץ חמדה ובקדושת מצותיה התלויות בה, אשר בהם אוצר חביון גנוז ושרש גאולת עולמים לגוי קדוש על אדמת הקדש.", + "וכגון דא ודאי אין צריך למודעי, שלא ימצא שום יחיד או מוסד, שישתמש בדברינו, לכוף חס ושלום, לעבוד בשביעית, אפילו ע\"פ סדרי ההיתר בדרך ההפקעה, את אלה אנשי לב אשר רוח אהבת ד' וחמדת מצותיו נוססה בהם, והם רוצים בכל לבם לשמור ולקיים את מצות השמטה כמאמרה בלא שום דרכי הקולות שנאמרו מפני דוחק השעה. ובודאי ידעו גם אלה אשר תעלה בידם שמירת המצוה במילואה לדון לכף זכות בכל רגשי כבוד ואהבת ישראל, את כל אלה שמצבם בפרט או מצב הישוב בכלל מכריח אותם להתנהג ע\"פ סדרי ההיתר וההפקעה' \"ואיש את רעת רעהו אל תחשבו בלבבכם והאמת והשלום אהבו\"." + ], + "Preface": [ + [ + "משמעות סוגית הגמרא, שהלכה פסוקה כרבי ששביעית בזמן הזה דרבנן
פשטם של דברי הסוגיא דמו\"ק (ב' ע\"ב) מורה, שעל דברי רבי, שאומר: \"בשתי שמטות הכתוב מדבר, אחת שמיטת קרקע ואחת שמיטת כספים, - בזמן שאתה משמט קרקע אתה משמט כספים ובזמן שאי אתה משמט קרקע אי אתה משמט כספים\" - אין על זה שום מחלוקת, שכונתו במה שאמר \"אין אתה משמט כספים\" היינו שאין נוהג אז דין שמיטה, שבה יש השמטת כספים, שזהו מבדיל את השמיטה מן היובל מה שביובל אין השמטת כספים נוהגת, והשביעית משמטת כספים. וכן הוא פסק הרמב\"ם (ה' שמטה ויובל פ\"י הט\"ז): \"יתרה שביעית על היובל, שהשביעית משמטת את הכספים ולא יובל\". ומקור הדברים הוא ב\"תורת־כהנים\" (פ' בהר סי' כ\"ז): שאין יובל משמט כספים, וכן הוא בספרי (פ' ראה סי' קי\"ב), שאין יובל משמט מלוה.", + "אמנם מדברי הירושלמי (ראש השנה פ\"ג ה\"ה), שאמר שם ריו\"ח: \"זו דברי ר' יודא ור' ייסא, אבל דברי חכמים קידוש בית דין ותקיעת שופר והשמט כספים משמיטין\", משמע שבפשיטות סבר ששמיטת כספים נוהגת גם ביובל, שלא כהברייתות שבת\"כ ובספרי. ונדחקו הרבה המבארים בביאור ד' הירושלמי בזה, ובמה שאמר אח\"כ: \"ניחא קידוש ב\"ד ותקיעת שופר, - השמט כספים לא בסוף הם משמיטין ?\", מפני שההלכה היא פשוטה וקבועה, שהיובל חלוק בזה מהשמיטה, שהיובל הוא משמט בתחלתו והשמיטה אינה משמטת אלא בסופה, ע\"פ המבואר בערכין (כ\"ח ב'): \"נמצאת אתה אומר אחד יובל ואחד שביעית משמטין, אלא שהיובל בתחלתו והשמיטה - בסופה\", ופסקה הרמב\"ם בפשיטות (בה, שמיטה ויובל שם, שם). ויש שבקשו לשבש את לשון הירושלמי בזה ולהגיהו. אבל נראה לפרש פשוט הסוגיא בירושלמי בזה. שאע\"פ שבזה חלוקים שמיטה ויובל בזמן ההשמטה שבשמיטה הוא בסופה וביובל - בתחלתה, מכל־מקום מקשה הוא בפשיטות על שמיטת כספים. - שהיא נוהגת גם ביובל לדעת הסוגיא שם: ולא בסוף הן משמטין ? משום דכיון שעיקר שמיטת־כספים בשביעית כתיב ולא ביובל. וסברה הסוגיא שם שבזה נדמה יובל לשמיטה, על־כן אי־אפשר להיות באופן אחר מבשמיטה ואינו משמט ביובל השמט כספים אלא בסופה. כן נראה פשוט לבאר סוגית הירושלמי, אבל אין להוציא בכ\"ז את סוגית הגמרא שלנו וברייתא דרבי, שאמר בשתי שמטות הכתוב מדבר אחת שמטת קרקע ואחת שמטת כספים, מידי פשוטן ששביעית בכלל נקראת בשם שמיטת כספים, אם משום ששמיטת כספים אינה נוהגת כ\"א בשביעית ולא ביובל, כפשט הברייתות הנ\"ל או מטעם שעיקר שמיטת כספים בשביעית כתיב, ואף אם נאמר לדמות בזה יובל לשמיטה הריהו נלמד ממנה בכל דרכיה, אפילו לשנות את מדתו ולשמט בסוף כשביעית, משום שעיקר שמיטת כספים לא נאמר אלא בשביעית.", + "עכ\"פ זהו פשוט, לכאורה, שכונת הברייתא דרבי - \"בזמן שאי אתה משמט קרקע אי אתה משמט כספים\" - שבכלל שביעית אין נוהגת אז מן התורה, לא שמיטת כספים שהיא מיוחדת ומבוארת ביחוד בשביעית, ולא לכל דיני שמיטת קרקע ועבודותיה. וזה אין לומר, שכונת הברייתא היא רק להוציא שמיטת כספים ממש, שאינה נוהגת מן התורה אלא בזמן שהיובל נוהג, אבל בכל דיני שביעית בעבודת הארץ נוהג האיסור גם בזמן הזה לדעת רבי, שהרי על קושית הגמרא שם במו\"ק: \"אלא שביעית בין למ\"ד משום חורש בין למ\"ד משום זורע, - חרישה וזריעה בשביעית מי שרי\"- מתרץ ע\"ז אביי בפשיטות: בשביעית בזמן הזה ורבי היא וכו'. ואין לומר, שזוהי רק דעת אביי לבדו, אבל רבא חולק על זה בפשט דברי רבי, דאם כן למה מתרץ רבא שם את המשנה במו\"ק אליבא דרבנן דוקא ? הלא היה לו לומר שאפילו רבי לא סבירא ליה שבזמן הזה דרבנן רק שמיטת כספים ולא איסור עבודת הארץ, ובזה היה עולה לנו, שהתירוץ \"אבות אסר רחמנא תולדות לא אסר רחמנא\" יהיה אליבא דכו\"ע וגם אליבא דרבי, אלא ודאי פשוט הוא, שאליבא דרבי בין אביי בין רבא כו\"ע מודים ששביעית בזמן הזה לכל פרטיה היא דרבנן, בין בשמיטת כספים בין באיסור עבודה קרקע, מפני שדעת רבי היא ששמיטה ויובל תלויים הם זה בזה מן התורה.", + "ולפי מה דקיימא לן כסוגיא דגיטין (ל\"ו) דתקנתא דהלל בפרוזבול, שהיא הלכה פסוקה ולכולי עלמא אתיא היא אליבא דרבי, כדמתרץ שם אביי וע\"ז מודה גם רבא, שהרי שניהם יחד עסוקין שם בקושיא השניה שמקשה שם הגמרא: \"ומי איכא מידי דמדאורייתא לא משמטא שביעית ותקינו רבנן דתשמט ?\" - ותירץ ע\"ז רבא תירוץ אחר, \"הפקר ב\"ד הפקר\", דלא כאביי שאמר משום דשוא\"ת הוא, - עכ\"פ הלא לכולי עלמא ההלכה פסוקה כרבי. שכן מורה באמת הרצאת לשון הסוגיא, שעל תירוצו של אביי: \"בשביעית בזמן הזה ורבי היא\" לא פליג רבא כלל, ומה שחלק רבא אח\"כ על תירוצו דשב־ואל־תעשה הוא, והוא אמר דמשום הפקר ב\"ד - הלא אין זה רק על הקושיא השניה. וכן נראה מתוך התכת הלשון, שגם רבא מסכים לדינא דשביעית בזה\"ז דרבנן, - מתוך שהוא מתרץ את הקושיא הנופלת על דעה זו.", + "א\"כ משתי הסוגיות האלו ביחד אנו מוצאים, שהלכה פסוקה היא כרבי, דשביעית בזמן הזה, גם בעבודת הארץ, היא רק מדרבנן.", + "וכך היא שיטת התוספות שם בסוגיאן דגיטין, בד\"ה מי איכא מידי, שכתבו שם: השתא לא בעי רבא לשנויי אהך קושיא: דהפקר ב\"ד הפקר, כדמשני בתר הכי, משום דקשיא ליה דלא הי' לו להלל לעקור שביעית שהיא דאורייתא: ואף ע\"ג דדרשינן בספרי: \"ואשר יהיה לך את אחיך תשמט ידיך - ולא של אחיך בידך, מכאן אמרו: המלוה על המשכון והמוסר שטרותיו לב\"ד אין משמיטין\"' מ\"מ לא הי' לו לעשות תקנה ללמד לעשות כן, שבטל בכך השמטת כספים שצותה תורה" + ], + [ + "שיטת רש\"י בהכרעה מהירושלמי
הרי נתברר לשיטת התוספות, דקיי\"ל דשביעית בזמן הזה דרבנן. אך לשיטת רש\"י אין בדבר הכרע, משום שהוא פירש דרבא קאי נמי לשנויי הפירכא \"דמי איכא מידי דמדאורייתא משמטא\" משום הפקר ב\"ד; וגם לרש\"י לא מכרעא מילתא וי\"ל דלדינא לא פליג רבא אאביי. - ובסמוך יתבאר שגם הראב\"ד פירש כרש\"י, ומ\"מ פסק כרבי.", + "ובמקום שאין סוגית תלמוד בבלי מכרעת צריכין אנו להכריע את הדבר ע\"פ הירושלמי, וסוגית הירושלמי מכרעת, דתיקון פרוזבול דהלל איננו על דברי תורה אלא הוא מיוסד על היסוד, ששביעית בזמן הזה דרבנן. וזה לשון הירושלמי (שביעית פ\"י ה\"ב): \"א\"ר חונא קשייתא קמיה דרב יעקב בר אחא, כמ\"ד מעשרות מד\"ת - והלל מתקין על דברי תורה. אמר רבי יוסי: וכי משעה שגלו ישראל לבבל לא נפטרו מן המצות התלויות בארץ, והשמט כספים נוהג בין בארץ בין בחוץ־לארץ ד\"ת. חזר רבי יוסי ואמר: וזה דבר השמיטה שמוט, - בשעה שהשמיטה נוהגת מד\"ת השמט כספים נוהגת בין בארץ ובין בחו\"ל ד\"ת, ובשעה שהשמיטה נוהגת מדבריהם השמט כספים נוהגת בין בארץ ובין בחו\"ל מדבריהם. תמן אמרין: אפילו כמ\"ד מעשרות מדברי תורה מודה בשמיטה שהיא מדבריהם, דתני: וזה דבר השמטה שמוט, רבי אומר: שני שמיטין הללו, שמיטה ויובל, בשעה שהיובל נוהג שמיטה נוהג דבר תורה, פסקו יובלות שמיטה נוהגת מדבריהם. אימתי פסקו היובלות ? \"יושביה\" - בזמן שיושביה עליה, לא בזמן שגלו מתוכה. היו עליה אבל היו מעורבין שבט יהודה בבנימין ושבט בנימין ביהודה, יכול יהו היובלות נוהגין? ת\"ל: יושביה - לכל יושביה. נמצאת אמר, כיון שגלו שבט ראובן וגד וחצי שבט המנשה בטלו היובלות\".", + "וכיון שהדבר ספק לנו אם רבא, שאמר סברת הפקר ב\"ד הפקר, קאי ג\"כ לתרץ הקושיא שעל עיקר יסוד פרוזבול, - מה שאין נראה כן מהרצאת הסוגיא, דלמה נטר עד כאן ולא תירץ מיד ? וגם עצם הסברא, שיהי' שייך על עיקר פרוזבול הפקר ב\"ד, אינה מחוורת כ\"כ, כדמקשו התוס' שם שמ\"מ לעקור מצוה לגמרי לא מסתבר מטעם הפקר ב\"ד, ולא מצינו כה\"ג, - לכן יותר ראוי לנו להשוות הבבלי והירושלמי, ולומר שהכל מודים שיסוד הפרוזבול הוא במה ששביעית בזמן הזה הוא מדרבנן. ולא עוד אלא, שכפי הנראה מדברי הירושלמי כאן, וגם מכמה סוגיות בבבלי, הרי יש לנו שני יסודות על שביעית בזמן הזה שהיא דרבנן. היסוד האחד: אם הלכה כרבי דשביעית ביובל תליא, וכיון שפסקו היובלות הרי אין שביעית אלא מדרבנן. והשני: אפילו אם נאמר, ששביעית אינה תלויה ביובל, ודלא כרבי, מ\"מ למ\"ד דמעשרות בזמן הזה מדרבנן, משום שבטלה קדושת הארץ מן התורה, א\"כ גם שביעית היא בכלל בזה\"ז, שאינה כ\"א מדרבנן.", + "ומזה יבואר עוד בהדיא מלשון סוגיא זאת דירושלמי, שאין לפרש בדברי רבי, שדוקא על שמיטת כספים כונתו שהיא תלויה ביובל ולא על שמטת קרקעות. שהרי הלשון הוא שוה שם בדברי ר' יוסי ובדברי הברייתא דרבי: בתחלה אמר ר' יוסי. \"וזה דבר השמטה שמוט - בשעה שהשמיטה נוהגת דבר תורה השמט כספים נוהגת בין בארץ בין בחו\"ל ד\"ת, ובשעה שהשמיטה נוהגת מדבריהם השמט כספים נוהגת בין בארץ בין בחו\"ל מדבריהם\", ואח\"כ הוא אומר שם: תמן אמרין אפילו כמ\"ד מעשרות דבר תורה מודה בשמיטה שהיא מדבריהם, דתני: \"וזה דבר השמיטה שמוט, רבי אומר: שני שמיטין הללו, שמיטה ויובל, בשעה שהיובל נוהג שמיטה נוהג דבר תורה, פסקו יובלות שמיטה נוהגת מדבריהם\". וכונת ר' יוסי במלת \"שמטה\" הלא היא ודאי על שמטה של שביתת קרקעות. חדא, שהלשון מורה כן, שהרי הוא אומר אח\"כ: \"השמט כספים נוהגת\", והלא בהשמטת כספים הוא עסוק, ומה היא שמטה זו, שאמר שהיא נוהגת מה\"ת או מדבריהם ? ודאי כונתו היא שמיטת קרקעות בשביתת הארץ. ועוד, שהרי הירושלמי תולה את הדבר בקדושת הארץ ובחיוב תרומות ומעשרות, א\"כ ודאי בשביתת הארץ הוא עסוק ב\"שמטה\" זו שהוא אומר ומתוך שמשוה הלשון לומר גם בדברי רבי שמטה סתם ולא שמטת כספים, משמע, שכמו שמיטה דלעיל, שבדברי ר' יוסי היא שמיטה לכל דבריה, הכוללת ג\"כ שמיטת קרקעות, כן הוא גם בדברי רבי. ותו, שכל עיקר היסוד לומר, שלא כפי שמשמע מתוך פשטות הלשון, שרבי לא יאמר שתלויה ביובל רק על שמיטת כספים דוקא, הוא משום שהכתוב המובא הוא מפרש שמטת כספים, - והרי אנו רואים, שר' יוסי דרשו לפסוק זה עצמו גם לענין שמטת קרקעות, א\"כ מהיכי תיתי לן לעשות פלוגתא במה שהלשון מורה שהם בחדא מחתא.", + "ובדברי רש\"י בסוגיא זו בגיטין (ל\"ו א'), שכתב וז\"ל: \"בשביעית בזה\"ז והלל כרבי ס\"ל, דאמר שביעית להשמטת מלוה בזמן הזה דרבנן היא, ואע\"ג דהלל בבית שני הוה, סבירא ליה לאביי, דבבית שני הואיל ולא היה יובל נוהג לא נהגו שמיטין מדאורייתא, ודאמרינן בערכין (דף ל\"ב): מנו יובלות לקדש שמיטין - מדרבנן קאמר. ומצאתי בתלמידי רבינו יצחק הלוי, שכתב במסכת גיטין בירושלמי: \"מניין שאין השמיטה נוהגת אלא בזמן שיובל נוהג, שנאמר: וזה דבר השמטה שמוט, אחת שמיטת יובל ואחת שמיטת שביעית\", אבל בת\"כ ראיתי דשביעית נוהג בזמן שאין היובל נוהג, ואומר אני שהוא מחלוקת. בזמן שאי אתה משמט קרקע. כגון עכשיו, שבטלה קדושת הארץ. אי אתה משמט כספים. ואע\"פ שהשמטת כספים חובת הגוף היא ואינה תלויה בארץ, ילפינן בהיקישא דלא נהגא\", - נראה שהדברים כפשטם, שמפני שבטלו היובלות בטלה קדושת הארץ לענין השמיטה לדעת רבי. ויש לומר עוד שרש\"י סובר, שכל דיני קדושת הארץ גם הם תלויים ביובל, וכדמשמע מלשון הרמב\"ם (ה' תרומות סוף פ\"א), דתרומ\"ע ג\"כ תלויים הם בישיבת כל יושביה עליה כמו יובלות, ומתוך כך לא היו נוהגים, לדעתו, בימי עזרא כ\"א מדרבנן. ודברי רש\"י (כתובות כ\"ה א' ד\"ה ולא) מורים ששביעית ומעשר הם תלויים זב\"ז. וי\"ל שיובל, שמיטה ותרומ\"ע הם עיקר מצות התלויות בקדושת הארץ. דערלה וכלאים, שיש להם שייכות גם בחו\"ל, אעפ\"י שהם יותר חמורים בארץ, י\"ל שאינם תלויים כ\"כ בקדושת הארץ, המשתנה ע\"י ביטול יושביה. ולדעת תוס' יבמות (פ\"א, א', ד\"ה מאי) גם שאר מצות התלויות בארץ בטלות מן התורה משבטלה קדושת הארץ לדין תרומ\"ע. ואם נאמר' שלדעת הרמב\"ם תלויה קדושת הארץ בכל יושביה, יש לומר, שהוא הדין כל חוב המצות־התלויות־בארץ תלוי בזה מה\"ת, כיון דהרמב\"ם ס\"ל דסתם \"כי תבאו\" ביאת כולכם משמע, ולפ\"ז תהיה גם ערלה נכללת בזה, דכתיב בה: \"כי תבאו\", רק כלאים י\"ל שאינו תלוי בביאת כולכם. עכ\"פ ראוי לומר, שרש\"י קורא כאן קדושת הארץ את קדושת השמיטה וכן קדושת היובל, שבאלו הקדושות אנו עסוקין כאן. ואין אנו צריכים לומר שרש\"י מערב כאן שני ענינים: ביטול השמיטה מה\"ת משום ביטול היובלות לפי רבי, ועוד מצד ביטול קדושת הארץ מזמן החרבן ואילך. שאין דבר זה נוגע כלל למה שיסבור רש\"י לדעת רבי בעצם דין קדושת הארץ אם קדושה שניה קדשה לשעתה או לע\"ל דכאן אנו עסוקין רק בקדושת יובל ושביעית. אמנם בסוגיא דמו\"ק שמביא גם שם הגמרא ברייתא זו דרבי, ד\"בשתי שמטות הכתוב מדבר\", שם איננו נזקקים כלל לומר, שיסבור רבי דשביעית ביובל תליא, ואנו יכולים לפרש כפשוטו, שיש רק ראיה מלשון \"בזמן שאי אתה משמט קרקע\" שיש זמן שאי אתה משמט קרקע, והוא מסתמא לכה\"פ בזמן הזה, ויש לאוקמי שם שבטלה קדושת הארץ מפני החרבן; אבל בסוגיא דגיטין, כיון דחזינן שתיקון פרוזבול מורה, שגם אז בזמן הבית נהגה שמיטה רק מדרבנן, יותר נוח לאוקמי, שגם רבי ס\"ל כהלל וכלשון הירושלמי שפירש: שני שמיטין, יובל ושמיטה.", + "ומה שכתב רש\"י שם: \"ומצאתי בתלמידי רבינו יצחק הלוי, שכתב במסכת גיטין בירושלמי: מנין שאין השמיטה נוהגת אלא בזמן שהיובל נוהג, שנאמר: \"וזה דבר השמטה שמוט\", אחת שמיטת יובל ואחת שמיטת שביעית, אבל בת\"כ ראיתי דשביעית נוהג בזמן שאין היובל נוהג, ואומר אני שהוא מחלוקת\", זה מורה, שרק מכאן הוא אומר שהוא מחלוקת, - בין הירושלמי ותורת־כהנים, אבל מצד עצם הסוגיא, דמטי' להא דפרוזבול אליבא דרבי, אין הכרח לומר שיש מחלוקת בעיקר הדבר, ואיכא למימר בה מצד עצמה דכולי עלמא ס\"ל, שבזמן שאין היובל נוהג אין שביעית נוהגת. ולכאורה זה תמוה מאד. שהרי מדאמרינן \"רבי היא\" משמע עכ\"פ שחכמים ס\"ל דנוהגת שביעית גם בזמן הזה מן התורה, אע\"פ שיובל אינו נוהג, ולכאורה ממה שנשנה הדבר בלשון יחיד אנו מדייקים שחכמים חולקים עליו, ולמה לו לרש\"י להכריע שהוא מחלוקת דוקא ע\"פ הוכחה מסתירת הירושלמי והתו\"כ, כיון שהדבר מוכרע ממקומו כי במחלוקת היא שנויה, שהרי נשנה בלשון יחיד, וכה\"ג מצינו במכילתין (פ\"ד הלכה ד') דרשב\"ג אומר נוטעין אילן סרק בשביעית, ופסק הרמב\"ם (פ\"א ה\"ה): \"אין נוטעין אילן סרק בשביעית\"' וכתב ע\"ז הכסף־משנה: רשב\"ג אומר נוטעין אילן סרק בשביעית, משמע דרבנן אסרי\".", + "אלא דבאמת אין משם ראיה להוכיח, שבמקום שנשנה בלשון יחיד, ואין עליו מחלוקת בצדו או במקום אחר, שנוכל לדייק, שחכמים חולקים ע\"ז, רק מתוך כך שנאמרו הדברים בלשון יחיד. כי מה שמשמע שחכמים פליגי עליה דרשב\"ג, בנטיעת אילן סרק, אין צורך לזה כלל בדיוק זה, שהדבר מפורש ומוכרע מעצמו. שהרי כך היא לשון התוספתא המובאה בזה בירושלמי: \"אין מציתין את האור באישת של קנים, מפני שהיא עבודה. רשב\"ג מתיר; וכן היה רשב\"ג אומר נוטעין אילן סרק בשביעית. הרי התוספתא תולה דין זה של רשב\"ג, שמתיר לנטע אילן סרק, בדין האמור לפניו, שמתיר להצית את האור באישת של קנים, ואינו חושש משום עבודה, מפני שהקנים אילני סרק הן, - ואין לנו הוכחה גדולה מזו, שחכמים שאוסרים להצית את האש באישת הקנים, אוסרים הם בודאי לנטע אילן סרק בשביעית. ולא שמענו מזה, שעל דבר האמור בלשון יחיד נוכל לומר אף בלא הוכחה ממקום אחר, שרבים חולקים על זה, וגבי דידן, כיון שבמקום שרבי אומר דרשה זו של \"וזה דבר השמטה שמוט\", ומוכיח מזה שאין שביעית נוהגת בזה\"ז מה\"ת, לא מצינו שם מפורש שיהיו חכמים חולקים עליו, ויאמרו שנוהגת מן התורה גם בזה\"ז, אין כל הוכחה מדברי הגמרא בזה, דפליגי חכמים עלי' דרבי בעצם הדבר של שביעית בזמן הזה. רק אם נאמר שאין הדבר תלוי ביחס שבין יובל לשביעית, אלא בעיקר קדושת הארץ בזה\"ז אם היא מה\"ת או מדרבנן, י\"ל שהדבר תלוי במחלוקת הידועה אם בטלה קדושה שניה או לא בטלה, באין צורך לבקש ע\"ז מקורות ממרחק להוכיח שיש בדבר מחלוקת, שהרי כמה סוגיות ערוכות הן במחלוקת של תרומה בזה\"ז דאורייתא או דרבנן, ורבי יוסי בסדר עולם הוא דסבר שקדושה שניה לא בטלה (יבמות פ\"ב ב'), אבל חכמים. דס\"ל שגם בקדושה שניה אמרינן קדשה לשעתה ולא קדשה לע\"ל, וכסוגיא דמקריבין בבית חוניו בזה\"ז (מגילה י' א'), הם סוברים שבטלה גם קדושה שניה עכ\"פ מה\"ת, ולכה\"פ לדין קדושות אחרות חוץ מתרומה, - אפילו אם נאמר כדעת התוס' שם (ד\"ה למה) -,; אבל כאן, שהדבר תלוי ביחס שבין יובל לשביעית, ודאי צריכין אנו לבקש הוכחות ממקום אחר שהדבר הוא במחלוקת. ונכון בזה, שהוכיח רש\"י, שענין שבעית בזה\"זי תלוי במחלוקת, דוקא מהסתירה שבין הירושלמי והתו\"כ.", + "וכן מהא דאל תקניטני בלשון יחיד אני שונה אותה (חולין קכ\"ב ב') אין ראיה לדון, שבכל מקום שנאמרה הלכה בשם יחיד פליגי רבים עליה, דשם ניכר מלשון הברייתא דת\"ק פליג, ואע\"פ שרק פרט אחד מפורש הוא ששנוי במחלוקת אנו לומדים ממנו לאידך, אבל במקום שאין שום ראיה ע\"ז י\"ל שנאמר דבר בשם אומרו היחיד. גם במקום שאין ע\"ז חולק.", + "ואפילו אם נאמר, שכללא הוא בדבר שנשנה בלשון יחיד להחליט מתוך כך מכלל דרבים פליגי עליה, אין זה כ\"א כשאותו היחיד אומר הלכה זו כשהוא לעצמה, אבל כשהוא אומר זה על דרשה דקרא אין שום ראי' שיש כאן מחלוקת. ואדרבא, נראה לומר שזה היחיד מוציא הוא עכשיו מקור בתורה על ההלכה שהיתה ידועה מכבר, אבל בעצם ההלכה לא נחלק אדם מעולם. כן גם בנידון דידן יש לומר דכו\"ע ס\"ל שביעית בזמן הזה דרבנן, בין הסוברים דבטלה קדושת הארץ בין הסוברים דלא בטלה, אלא שכך הוה קים להו ולא היה להם ע\"ז מקרא מן התור, עד שבא רבי ודרש, שהדבר נדרש מ\"וזה דבר השמטה שמוט\". ויש לומר דאע\"ג דבכל דוכתי קיי\"ל כל דתקון רבנן כעין דאורייתא תקון, ולא היה ראוי להקל בשביעית בזה\"ז בדברים רבים כאלה שהם מלאכות גמורות, כסוגיא דמו\"ק בהשקאת בית השלחין ועשיית עוגיות, וגם בפרוזבול לא היה ראוי ללמד לעקור מידי דרבנן דתקינו כעין דאורייתא, מכל מקום כיון שהקולא, שהקילה תורה להוציא שביעית בזמן הזה, נאמרה במקרא, ויש ע\"ז דרשה מיוחדת, יותר יש לסמוך להקל בזה, ולא שייך כל־כך ע\"ז \"כעין דאורייתא תקון\" כיון שיש הוכחה בתורה שאינה נוהגת בזה\"ז. דוגמא לד' הט\"ז (יו\"ד סי' קי\"ז), דדבר שמפורש בתורה להתיר אין חכמים אוסרים, וגם שזה נאמר על מה שמפורש לגמרי בתורה, ולא על הנלמד בדרך דרשה, מ\"מ מהני כמו־כן גם מה שבא בדרך דרשה להיתר, כדי שלא יהיה כ\"כ עיקר בדאורייתא, שאז היה ראוי להחמיר עליו גם בדרבנן דכל דתקון כעין דאורייתא תקון, משא\"כ עכשיו דאדרבא יש בדברי תורה עיקר להיתר. ולכן מייתי בגמ' דברי רבי במקום שיש להקל בשביעית בזה\"ז, משום שהוא דורש מהמקרא להיתר. אע\"פ שבעיקר הדין י\"ל שאין בו מחלוקת, ויבואר להלן, שבמקום שיש דרשה דקרא להיתר יש לומר שיש להקל אף בלא ב\"ד גדול.", + "וע\"פ זה יש לומר, שמה שאמר רבא במו\"ק שם \"אפילו תימא רבנן\" אין הכונה בזה שחולקים חכמים על רבי בעיקר הדין, וסבירא להם שביעית בזה\"ז דאורייתא, אלא שהם אינם מודים לרבי בדרשה זו, שמיעטה תורה על ידה מפורש שביעית בזמן הזה. ולפי זה היה ראוי להחמיר לרבנן כעין דאורייתא, אלא שמצאו מקרא מן התורה במקום אחר, - משום ד\"אבות אסר רחמנא תולדות לא אסר רחמנא\", וכיון שעל הקולא של התולדות יש ג\"כ דרשא דקרא, אע\"ג דחכמים אסרום לא שייך להחמיר בהם כ\"כ כעין דאורייתא. ויש לדיק בזה, מה שבסוגיא דגיטין באמת לא הוזכר כלל דבר זה, שישנם חכמים דפליגי עליה דרבי, ואין שם לשון של \"אפילו תימא רבנן\", כמו בסוגיא\" דמו\"ק, משום דבפרוזבול די לנו במה שמצינו ששביעית בזה\"ז דרבנן, דכיון שהיה צורך גדול בדבר, עד שבא הלל ע\"ז בדרך תקנה, אין להקשות ע\"ז מדתקון רבנן כעין דאורייתא.", + "הנה לפי דברינו, בגמרא דבבלי אין לנו הכרח כלל לומר, דאיכא מאן דפליג עלי' דרבי וסבר ששביעית בזמן הזה דאורייתא, ומדברי ירושלמי בסוגיא במכילתין ובגיטין (פ\"ד ה\"ג), מבואר שאין שום מחלוקת בדבר. נשארה רק הברייתא דתו\"כ, שמפורש בה אליבא דר\"י וחכמים, דסבירא להו תרוייהו ששביעית נוהגת אע\"פ שאין יובל. וגם היא אתיא שפיר לכולי עלמא לדעת התוספות (ערכין ל\"ב ב'), שפירושה של ברייתא זו, במה שאמרה \"ששמיטה נוהגת אע\"פ שאין יובל\", היינו דוקא כשהארץ היא ראויה ליובל, וחייבים הם לנהוג יובל, אלא שלא קיימו את היובל בחטאם, אז אע\"פ שאין יובל שמיטה אינה בטלה, אבל בזמן שאין היובל נוהג משום שבטלה הקדושה ופקע החיוב, מפני שאין כל יושביה עליה ואינה ראויה כלל ליובל, אז י\"ל דכולי עלמא גם בברייתא זו מודים שאין שביעית נוהגת. וגם לדעת רש\"י שיש בזה מחלוקת בתו\"כ, מ\"מ מדלא הובאה ברייתא זו בש\"ס, - ולפי דבריו כל שכן שהי' להביא ברייתא זו, כמו שהעירו ע\"ז בתוס' שם - שמע מינה דלסוגית הגמרא באמת אין מחלוקת בזה. ואפילו למה שפירש\"י בסוגיאן בגיטין (שם ע\"ב ד\"ה רבא) וכתב: \"לעולם בין לרבנן, דפליגי אדרבי ואמרי שביעית להשמטת מלוה בזה\"ז דאורייתא, ותקן הלל דלא תשמט, ובין לרבי, דאמר לאו דאורייתא ואמור רבנן דתשמט\", גם על זה יש לומר שכונתו היא, שעל היחס שבין שביעית ליובל לענין שביתת קרקע אין ראוי לעשות מחלוקת בגמרא דידן עכ\"פ, כיון שלא הובאו בה מפורש דברי החולקים ע\"ז, אבל לענין שמיטת כספים, אי לאו דרשא דרבי, היה ראוי לומר שהיא נוהגת מן התורה בזה\"ז ואינה תלויה כלל ביובל, ולכן סבירא ליה לרש\"י דרבא מרמז דרבנן פליגי עליה דרבי. ואמנם בשמטת קרקע י\"ל, שגם אי לאו דרשא דרבי היה ראוי לדון את היחס שיש בין יובל לשביעית, כהא דמדמינן להו אהדדי בפשיטות ומחתינן להו בחדא מחתא גבי תפיסת דמים (ע\"ז נ\"ד ב') מקרא ד\"יובל היא קדש תהיה לכם\", מה קודש תופס את דמיו ואסור אף שביעית תופסת את דמיה ואסורה, ולכמה ענינים מדמינן להו להדדי, וכיוצא בזה העירו כבר בסמ\"ג וספר יראים, וי\"ל דלא בעי כלל הוכחה להוכיח שדין יובל ושמיטה אחד הוא, כיון שהיובל והשביעית הם כ\"כ סמוכין בתורה, וכן משמע המשך הלשון בפשיטות, שהתחילה התורה בשמיטה וסיימה ביובל ואח\"כ חוזרת לענין \"ואם תאמר מה נאכל בשנה השביעית\". ולכן דייק רש\"י בלשונו וכתב: דפליגי אדרבי ואמרי שביעית להשמטת מלוה בזה\"ז דאורייתא, ולא כתב בסתם שביעית בזה\"ז דאורייתא, - שבאמת הרי אין חילוק בזה אליבא דרבי בין השמטת מלוה לשביתת הארץ.", + "אולם מלשון רש\"י במו\"ק מוכח, דאליבא דרבא פליגי רבנן עליה דרבי גם בשמיטת קרקע, וסבירא להו שהיא מן התורה בזה\"ז. מ\"מ אין הוכחה לומר בזה דהלכה כרבא לגבי אביי, כדכתב הרדב\"ז בפירושו להרמב\"ם (פ\"ט הט\"ז), דהא דקיי\"ל אביי ורבא הלכה כרבא הוא דוקא כדפליגי אליבא דנפשייהו ולא כדפליגי בתירוצא דמתניתין. ואדרבא, כיון ששיטת הירושלמי מכרעת בזה, שסתם מתניתין כרבי, הדבר מוכרע דהילכתא בזה כאביי." + ], + [ + "המשך: בירור סוגיות הירושלמי בזה
וכך מתבאר מתוך כמה סוגיות בירושלמי, שמפורש שם בסתם באין חולק, ששביעית בזה\"ז היא מדבריהם, כמו שאמרנו, שבאמת הי' זה בכלל דבר מוסכם ששביעית בזה\"ז היא מדרבנן, אלא שבא רבי ולימד ע\"ז דרשא דקרא, שעפ\"ז, מכיון שיש עיקר בתורה על פטור של שביעית בזמן הזה, יש יותר מקום לנטות בו לקולא בפרטים במקום ספק ודחק.", + "ירושלמי דמאי, פ\"ב ה\"א: \"מה את בעי מר' יוחנן, ריו\"ח כדעתי' דאמר ריו\"ח קל הקילו בשביעית שהיא מדבריהם\". י\"ל דמה שתלה לה בשם יחיד, ולפ\"ד הפני־משה קאי זה לדעת רבי, - זהו מה שמקילים בזה, יותר מבדינים אחרים, שגם הם מדרבנן, ואפי יותר מדמאי, כמבואר שם, משום כך שיש הכרע ע\"ז שהוא מדבריהם מדרשא של תורה. וכן הוא במכילתין (סוף פ\"ט) דמייתי בסתמא, גבי ההוא גברא דהוה חשיד אשמיטתא. שאמר שביעית מדר\"ג וחביריו. אמנם אין ראיה ברורה מסוגיות אלו, שהן עסוקות בפירות שביעית, ואפשר לומר דקאי רק על היתר של ספיחין או של פירות לאחר הביעור, שזהו מדרבנן. אבל מפשט הלשון של סתם שביעית נראה יותר לומר מזה, שאין בכלל הדבר חולק, וההלכה נקראת על שם רבי רק מפני שהוא הסמיכה למקרא. וכן הרמב\"ן בנימוקי תורה בפרשת בהר (כ\"ה ט') מסופק בזה, וסיים: \"ושמא אותו רשע סבר כדברי רבי, דאמר בשתי שמטות הכתוב מדבר, ושביעית בזה\"ז דרבנן אע\"פ שחלה דאורייתא\" - ולעיל כתב בעצמו: \"וכיון שהזכירו חכמים את דבריו נראה שהוא אמת\".", + "ירושלמי דמאי פ\"א ה\"ג ותענית פ\"ג ה\"א: \"רבי בעי משרי שמיטתא. סליק רבי פנחס בן יאיר לגביה א\"ל: 'מה עיבורייא עבידין?' א\"ל: 'עולשין יפות', 'מה עיבורייא עבידין' - 'עולשין יפות'. וידע רבי דלית הוא מסכמה עימיה\". ויסוד רצונו של רבי להתיר שביעית הוא, כמו שפרשו המפרשים, מפני שלדעתו שביעית בזה\"ז דרבנן, שלכן יש כח ביד ב\"ד להתיר מפני הדחק, שאין הצבור יכולין לעמוד בה, או דחשיב לה לא פשטה ברוב ישראל מפני ש\"נחשדו ישראל על השביעית\" (גיטין נ\"ד א'), או שבמקום שיש לסמוך על מקרא מה\"ת יש להתיר בכל גוני, שכן משמע מלשון הירושלמי במכילתין (ריש פ\"ק) אהא דשני פרקים שהתיר ר\"ג, שמקשה ע\"ז: לא כן תנינן \"אין ב\"ד יכול לבטל את דברי ב\"ד חבירו, עד שיהא גדול ממנו בחכמה ובמנין\" ? ומתרץ אח\"כ רבי אחא בשם ר' יונתן: \"בשעה שאסרו למקרא סמכו בשעה שהתירו למקרא סמכו\", דמשמע שאם יש לדרוש מן המקרא להיתר אין צריך ב\"ד גדול. ודאי הי' יסוד הדבר מפני ששביעית דרבנן, אלא שצריך ע\"ז מנין והסכמת חכמי הדור, ב\"ד מתירין, ורבי פב\"י לא רצה להסכים ע\"ז לפיכך לא נתקיימה מחשבתו של רבי ונשאר הדבר באיסור.", + "אבל אם היו חכמי הדור חולקים על רבי, והיו סוברים ששביעית בזה\"ז מן התורה, איך היה עולה על דעתו כלל להתיר מה שהוא איסור דאורייתא לדעת הרבים ?, ורבי פב\"י, שהראה לו רק ברמז שלא רצה להסכים, כפי הנראה מפני כבודו של רבי, הרי הי' לו לומר מפורש שאין לבקש היתר, כיון ששביעית מה\"ת גם בזה\"ז לדעת הרבים, וכי עד כאן לא שנינו יחיד ורבים הלכה כרבים ? ובמידי דאורייתא אין חכמה ואין עצה ואין תבונה נגד ד'. ודרך חז\"ל הלא הי' להקפיד מאד על מי שעובר על דברי הרבים אף אם עושה כדין לפי דעתו, כהא דר\"ג בריש ברכות וכמובא בירושלמי שם (פ\"א סוף ה\"א) כמה עובדי: \"והא ר' מאיר פליג על רבנין ולא עבד עובדא כותיה, והא ר' עקיבא פליג על רבנין ולא עבד עובדא כותיה\". ומסיק עוד שם: והן אשכחנן דרבי שמעון פליג על רבנין ולא עבד עובדא כוותיה, כיי דתנינן תמן רבי שמעון אומר, כל הספיחין מותרין חוץ מספיחי כרוב, שאין כיוצא בהן בירקות שדה, וחכ\"א כל הספיחין אסורין. רבי שמעון בן יוחי עבד עובדא בשמיטתא. חמא חד מלקט בשביעית אמר לי' 'ולית אסור, ולאו ספיחין אינון ?', א\"ל 'ולית את הוא שאת מתיר ?', אמר ליה 'ואין חברי חולקין עלי?' וקרי עלוי: 'ופורץ גדר ישכנו נחש' וכן הות ליה\"; ועל רבן גמליאל מסיק שם, שמשום שלא היה אפשר לעשות כדברי חכמים התיר להם לעשות כדבריו, והיינו משום ביטול ק\"ש, או שהוא לשינון. ובית שמאי שעשו כדבריהם נגד דעת בית הלל שהיו הרוב והלכה כוותייהו, הוא משום דהוו מחדדי טפי כדאמר בגמרא: \"ומ\"ד עשו כי אזלינן בתר רובא היכא דכי הדדי נינהו, הכא בית שמאי מהדדי טפי\" (יבמות דף י\"ד). ואיך הי' עושה רבי כדעתו אם היו הרבים חולקים עליו בעיקר הדבר, - אלא, שהדברים מוכיחים, שהי' פשוט באמת ששביעית בזה\"ז דרבנן, ורבי רצה להקל יותר מפני שנמצא, לדעתו, ההיתר מפורש בתורה, ומפני הדחק ומפני תיקון החשודים רצה להמנות להתיר לגמרי. והדבר היה תלוי באמת בחכמי הדור, וכיון שלא הסכימה דעתו של רפב\"י, שהי' גדול הדור וקדוש עליון, ראו שמן השמים הוא, שלא יותר דין שביעית, וישאר הדבר עומד בקדושת הארץ מד\"ס עד ביאת גואל צדק, שישובו כל הדברים לאיתנם מה\"ת. וזה ודאי רחוק מאד, להעמיד את כל האמור שם בסתם שמיטתא, שהוא מכוון רק על פירות שביעית ולא על עבודת קרקע, שהאיך היו סותמים את הדבר מבלי לפרש \"פירות שביעית\", וביחוד שמסתבר הוא, מה שדוקא רבי בקש להתיר, משום דאזיל לטעמיה דשביעית בזמן הזה דרבנן גם בשביתת קרקע, כמבואר בסוגיא דגיטין. וכן פשיטא להו למפרשי הירושלמי הידועים, דמיירי בכללות השביעית. גם בשביתת קרקע.", + "עוד שם, בירושלמי דתענית: כשם שמתריעין עליהן בשאר שני שבוע כך מתריעין עליהן בשביעית, מפני פרנסת אחרים. מהו מפני פרנסת אחרים ? חברייא אמרי מפני פרנסת עכו\"ם, ר' זעירא אמר מפני פרנסת חשודים, - אתיא דרבי זעירא כרבי ודחברייא כר\"פ בן יאיר. דר\"ז כרבי: חד ספר הוה חשוד על פירות שמיטתה, אייתוניה קמי רבי' אמר לון: ומה יעביד הדין עלובא, בגין חייו הוא עביד', ודחברייא כר\"פ בן יאיר: רבי בעי משרי שמיטתה וכו' עד ידע רבי דלית הוא מסכמה עימיה\". נראה מזה, שפרנסת חשודים היינו החשודים על הזריעה ועבודת הארץ. כמו שפרנסת עכו\"ם היינו שיגדלו ע\"י הגשמים הפירות הנזרעים מאת העכו\"ם, שהרי הם זורעים בודאי, אלא שלרבי הכל הוא בחדא מחתא, דכיון דסבר, שבאמת היה ראוי להתיר מפני הדחק, למד זכות על העוברים מפני דחקם והצריך גם להתפלל עליהם שיצליחו למצא את מחיתם. אע\"פ שהם עושים באיסור, - שעיקר מחיתם תלוי במה שזרעו בשביעית באיסור. שהרי אם נאמר, שגם על מה שנמצא מגידולי שביעית ראוי להתריע מפני שסומכין עליהם בשביעית. א\"כ לכתחילה לא קשיא כלל למה מתריעין, שהרי ישנם ספיחין המותרין, שהם העולים בשדה בור ובשדה ניר ובשדה כרם ובשדה זרע כמבואר כדברי הרמב\"ם (פ\"ד ה\"ד) ובירושלמי (כלאים פ\"ב ה\"ג ובבא בתרא פ\"ה ה\"א), וגם פירות־האילנות והעשבים, שאין רוב בני אדם זורעין אותם, הרי הם מותרין כמבואר בד' הרמב\"ם (שם ה\"ג). אלא ודאי, כיון שמ\"מ אין גידולים הללו מספיקים לכל מחיתם, והם צריכים על כרחם לסמוך על המוכן משנה הששית או על הנקנה מחוץ לארץ בזמן שאין הברכה מצויה, כבזמן הזה, על־כן אין סברא להתריע עליהן, כיון שסוף־סוף אינם יסוד המחיה, והעברינים החשודים על הספיחים גם הם אינם סומכים עליהם לגמרי, כיון שאינם עושים את העבודה כדרכן של כל השנים, לכן נראה דמיירי באמת בחשודין על עבודת קרקע, והם כל מחיתם תלויה בפירות שביעית שזרעו באיסור, - ומתריעין עליהן. אך יש לדחות, דחשודים דהכא היינו חשודים על גידולי שביעית ולא על עבודת קרקע, ומה שאין מספיקים גידולי שביעית לבדם לפרנסת השנה, בלא צואת הברכה של השנה הששית, כמפורש בכתוב: וצויתי את ברכתי בשנה הששית, - זהו רק על הכלל כולו, אבל להחשודים על הספיחים מספיקים להם הספיחים האסורים בצירוף המותרים, אחרי שהכשרים, שהם הרבים, נוהגים איסור בספיחים. לכאורה היה אפשר לומר כך מצד זה. אבל מתוך דיוק הלשון, שבתחלה גבי ההוא ספר, מפורש שהיה חשוד על פירות שמיטתא ואח\"כ בעובדא דרבי אמר \"דבעי משרי שמיטתא\" ולא אמר: \"פירות שמיטתא\". - שמע מינה דבעי להתיר גוף השמיטה לכל פרטיה, דהיינו עבודת־קרקע ג\"כ, והיינו דאזיל לטעמיה, וכדפירשו מפרשי הירושלמי.", + "וגם כאן מוכח כן, שבעיקר הדבר הודו לו החכמים, והיה מוסכם ששביעית בזמן הזה מדרבנן, מדלא אמר לו רפב\"י, שא\"א להסכים ע\"ז משום דרבים פליגי עלי', וסוברים ששביעית בזה\"ז דאורייתא, ואין מקום למנין של היתר. אלא שלא רצה רפב\"י להסכים על ההיתר, כדי שלא תשתכח תורת שביעית מישראל או משום טעמים אחרים, שהיו ידועים לו. וכדבר האמור." + ], + [ + "המשך ברור דברים, בבאור הברייתות דתורת־כהנים וספרי וישוב דברי בעל העיטור מתוך כך וסתם סוגית הגמרא כרבי
והנה הברייתא דתורת־כהנים הנזכרת לעיל בפרש\"י בסוגיאן דגיטין, - זה לשונה: מנין עשה שביעית אע\"פ שאין יובל? ת\"ל: 'והיו לך ימי שבע שבתות השנים', ומנין עשה יובל אע\"פ שאין שביעית ת\"ל: 'לתשע וארבעים שנה', - דברי רבי יהודה. והחכמים אומרים: שביעית נוהגת אע\"פ שאין יובל והיובל אינו נוהג אא\"כ יש עמו שביעית\". ולשיטת רש\"י, שהוא מפרש את האמור בברייתא זו שאין שמיטה תלויה ביובל דהיינו שאינה תלויה בחובת היובל ואע\"פ שאינם חיבים ביובל מ\"מ חיבים הם בשביעית, אפשר לפי זה לכוון את הדברים בסוגיא דגיטין (דף נ\"ג ב') ולישב בזה את דברי בעל העיטור, שמשמע לו משם שסוגית הגמרא שם היא דשביעית בזה\"ז דאורייתא.", + "כי אע\"פ שסיים בעל העיטור שנהוג עלמא כרבי דהא רבי יוסי קאי כותי', כדגרסינן, א\"ר יוסי, וזה דבר השמיטה שמוט, בזמן שהשמיטה נוהגת בארץ דבר תורה השמטת־כספים נוהגת בחו\"ל ד\"ת וכו', מ\"מ הוא מוכיח מסוגיא הנ\"ל דגיטין, דסתמא דתלמודא נסיב לה דשביעית היא דאורייתא. מדאמרינן שם, ורמי דרבי מאיר אדרבי מאיר בדאורייתא, דתנא הנוטע בשבת בשוגג יקיים, במזיד יעקור, ובשביעית בין בשוגג בין במזיד יעקור, דברי ר\"מ וכו', ופרכינן שם, ולטעמיך תקשה לך היא גופא, מכדי הא דאורייתא והא דאורייתא, מ\"ש שבת ומ\"ש שביעית ?\". ואי אמרינן שביעית בזה\"ז דרבנן הלא הי' לו לדחות, בשביעית בזה\"ז ובדרבנן קנסו שוגג אטו מזיד. ועל זה יש לומר, דלא ניהא ליה לגמרא לאוקמי הכי, דמיירי דוקא בשביעית בזה\"ז דרבנן, משום דא\"כ מצי פריך, אדמחלק בין שבת לשביעית, דבשבת בשוגג יקיים במזיד יעקור ובשביעית בין בשוגג בין במזיד יעקור, ליפלוג וליתני בדידה: בד\"א דבשוגג יעקור בשביעית בזה\"ז דמדרבנן, אבל בזמן שהיא נוהגת מן התורה בשוגג יקיים. מיהו זה יש לדחות, שאין סברא לומר ליפלוג וליתני בדידה על דבר שהוא הלכתא למשיחא, שהרי אם נאמר דשביעית בזמן הזה דרבנן הלא אינה עתידה לחזור ולהיות מה\"ת אלא בביאת המשיח, בביאה שלישית, שאז כשישובו אליה כל יושביה יתחילו למנות יובלות, כד' הרמב\"ם (פי\"ב הט\"ז), על־כן אם איתא דס\"ל לסתמא דגמרא דשביעית בזה\"ז דרבנן לא הי' מקום לקושיא זו של \"מאי שנא שבת ומאי שנא שביעית\". משום דהוה מצי לאוקמי לה בשביעית בזה\"ז דרבנן, דפירכא דליפלוג וליתני בדידה לא שייך בזה, וא\"כ שפיר הוכיח מזה בעל העיטור דשביעית בזה\"ז דאורייתא לסתמא דגמרא. ואין להעיר דבסוגיא דתרומה בזה\"ז דאורייתא או דרבנן (יבמות פ\"א א') איתא קושית \"לפלוג וליתני בדידה\" כה\"ג. ולא הייש למה שהוא הלכתא למשיחא, דפריך: לפלוג וליתני בדידה במד\"א בתרומה דרבנן אבל בתרומה דאורייתא לא, - דשם כיון דבלא\"ה איירו בחו\"ש דהוא מענין הבית, שפיר פריך לפלוג וליתני בדידה' אבל בהא דגיטין לא שייך זה.", + "אבל לפי דברי הברייתא דתו\"כ הנ\"ל אתי שפיר. שהרי חכמים דר' יהודה היינו ר' מאיר, - כדרגילינן בעלמא למימר -, וחכמים דר\"י הלא סבירא להו דאין שביעית תלויה ביובל א\"כ היא מן התורה גם בזמן הזה, דלא כרבי התולה שמיטה ביובל ושפיר פריך בפשיטות: \"הא דאורייתא והא דאורייתא\" אליבא דר\"מ שם, ותו לא היה יכול לומר על ר\"מ דשביעית בזה\"ז דרבנן, עכ\"פ מצד הפלוגתא בשביעית בזה\"ז אי הויא מדאורייתא או מדרבנן, מטעם היחס שיש בן יובל לשביעית. אלא אם יש להוכיח מסוגיא זו יש רק להוכיח, דס\"ל לר\"מ שקדושה שניה לא בטלה, כרבי יוסי דסדר עולם, ולדעת תוס' (יבמות פ\"ב ב' ד\"ה ירושה) הויא ירושה שניה לכולי עלמא מה\"ת, וכיון דלא בטלה הויא מה\"ת אפילו לאחר חורבן בית שני, וזה שלא כד' הרמב\"ם. דס\"ל (ה' תרומות פ\"א הכ\"ו) שלדין תרומ\"ע הויא קדושה שניה מדרבנן.", + "כן י\"ל לשיטת רש\"י הנ\"ל בפירושו למה שאין שמיטה תלויה ביובל האמור בברייתא זו בתורת כהנים. אבל לדעת התוספות (ערכין ל\"ב ב', ד\"ה מנו), ששביעית אע\"פ שאין יובל היינו שאין השמיטה תלויה בקיום היובל ואע\"פ שלא קיימו את היובל והניחוהו בחטאם ולא קדשוהו, מ\"מ אין זה מעכב את השמיטה בכל אופן ולא פקע מהם חיובה; אם כי כשלא קיימו את המצוות המכשירות את היובל בטל היובל לרבי יהודה ורבי יוסי, למר כדאית ליה ולמר כדאית ליה (ראש־השנה ט' ב'): 'יובל היא' - אע\"פ שלא שמטו ואע\"פ שלא תקעו. יכול אע\"פ שלא שלחו ? ת\"ל: 'היא', דברי ר' יהודה. ר' יוסי אומר: יובל אע\"פ שלא שמטו ואע\"פ שלא שלחו, יכול אע\"פ שלא תקעו? ת\"ל: 'היא', - לפי זה, לפי' התוספות, י\"ל שבביטול חיוב היובל בטלה גם השמיטה באמת, ובהא אפשר הוא שתסבור גם ברייתא זו דתורת־כהנים כרבי, דבזמן שאין יובל נוהג אין שמיטה נוהגת. ושוב יש לומר, דמדלא דחינן שם בגמרא דמיירי בשביעית בזה\"ז דרבנן שמע־מינה דלא סברה הכי סתמא דגמרא. ואת האמור בברייתא זו דתו\"כ: \"ומנין עשה יובל אע\"פ שאין שביעית\" אי אפשר לכאורה לפרשו באופן אחר, כ\"א כפי' תוספות, דהיינו אע\"פ שלא נתקימה שביעית ולא שמרו אותה בחטאם; כי אי־אפשר לפרשו עשה יובל אע\"פ שלא נתחייבו שביעית, - שאיך אפשר לחיוב של יובל שלא יהי' אז קודם לו גם חיוב של שביעית ? (וכן העיר בספר \"בית הלוי\").", + "אבל באמת יש לומר, שיש לפרש \"עשה יובל אע\"פ שאין שביעית\" - אע\"פ שאין חיוב שביעית, ע\"פ דברי תורת־כהנים, שפירשו שם בתנאי חיוב השמיטה והיובל: מנין אתה אומר כבשו אבל לא חלקו, חלקו למשפחות ולא חלקו לבתי אבות, חלקו לבתי אבות ואין כל אחד מכיר את חלקו, - יכול יהיו חיבים בשמיטה? ת\"ל: 'שדך' שיהיה כ\"א ואחד מכיר שדהו; 'כרמך', שיהא כ\"א ואחד מכיר את כרמו\". וכהאי גונא איתא לקמן גבי יובל: 'יושביה', בזמן שיושביה עליה ולא בזמן שגלו מתוכה. היו עליה, אבל היו מעורבבים שבט יהודה בבנימין ושבט בנימין ביהודה יכול יהא היובל נוהג? - ת\"ל: 'יושביה'. ותנאי זה, שלא יהיו מעורבבין, מפרשו הרמב\"ן (בספר הזכות, גיטין פ, השולח, ובחידושיו שם), שזה נוהג תמיד ולא רק בהתחלת כניסת ישראל לארץ, שאז לא יתחיל היובל לחול עד שיקבע כל שבט על נחלתו, ומזה הכריע שלא הי' אפשר שיהיה היובל נוהג מה\"ת בבית שני, מפני שאפילו אם נאמר שהי' הקבוץ מכל השבטים ונקרא זה ג\"כ בשס \"כל יושביה עליה\", - אבל מעורבבין בודאי היו שלא ישב כל אחד על נחלתו; ואע\"ג שיש לדחות ולומר, שהוא רק על התחלת הביאה לארץ, אבל מכיון שכבר נקבעו השבטים כל אחד בנחלתו שנתבררה ע\"י גמר החלוקה, וכבר חלה חובת יובל שוב לא יתבטל היובל בכך אפילו אם היה מזדמן שיתערבו זה בזה, - מ\"מ לא כך משמע ליה להרמב\"ן, אלא שכיון שלענין יובל יש קפידא שלא יהיו מעורבבים לכן צריך תמיד שלא יהיו מעורבבין בישיבתם. ומעתה יש לומר, שכל זמן שהיתה מזדמנת בו איזו ערבוביה בישיבת השבטים כבר הי' בטל היובל מה\"ת, וכן גם כאן גבי שמיטה, אם היתה מזדמנת, אפילו באמצע יובל איזו ערבוביה בארץ, מפני מלחמות וגייסות וכיו\"ב משבושי מדינה, עד שנתבטל סדר החלוקה ואין כ\"א מכיר את חלקו, אז באותו הזמן השמיטה בטלה, ומ\"מ כשמגיע מנין השנים מהיובל שעבר, וכבר נתישב הדבר וחזרו איש על מקומו, הם כבר חיבים ביובל אע\"פ שהיו פסורים מהשמיטה, וכיון שהוחל יובל להמנות מראשית השמיטה הראשונה י\"ל שאין הפסק מעכב. ובזה מתפרשת היטב ברייתא זו דיובל אע\"פ שאין שמיטה כדעת חכמים דר' יהודה, דאמרי: \"שביעית אע\"פ שאין יובל\", דהיינו אע\"פ שאין חיוב יובל ודלא כרבי, והיובל אינו נוהג אא\"כ יש עמו שביעית ־ היינו חובת שביעית. ומשום הכי לא רצו לתרץ אליבא דר\"מ, דשביעית בזה\"ז דרבנן משום שאין יובל וזהו רק לדעת ר\"מ, אבל סתמא דתלמודא י\"ל דכרבי סבירא ליה, מדלא הובאה ברייתא זו בגמרא", + "אלא דבלא\"ה קשה על מאי דאמר כאן בפשיטות \"הא דאורייתא והא דאורייתא\": הלא בנוטע קיימינן ואנן הרי קיימא לן, שרק שתי האבות זריעה וקצירה, ושתי תולדותיהן, זמירה ובצירה, רק הן אסורות מן התורה, אבל כל יתר האבות והתולדות שלהן אינן אסורות כ\"א מדבריהם, כד' הרמב\"ם (פ\"א ה\"ב ג'), וכן מבואר שם (בהלכה ה') בדברי הרמב\"ם, שנטיעה היא מהעבודות שאם עשה אותן מכין אותו מכת-מרדות, א\"כ איך אמר על הנוטע בשביעית \"הא דאורייתא והא דאורייתא\" ? ויש לומר, שבכלל נטיעה כלולים שני אופני הנטיעה: נטיעת עץ ע\"י ענף ושרש הנשתל בקרקע, וגם ע\"י גרעין או פרי שהם מוציאים את האילן. - שניהם הם בכלל נטיעה. וכן הוא לשון המשנה (ערלה פ\"א מ\"ט): נוטעין יחור של ערלה ואין נוטעין אגוז של ערלה\". ונטיעה זו, שע\"י גרעין או פרי, פשוט הוא שהיא נקראת זריעה לגבי איסור שביעית, כיון שהיא דרך זריעה ולא דרך נטיעה, - כלשון הרמב\"ם (כלאים פ\"א ה\"ו); וכן מותר לערב זרע אילנות ולזרעם כאחד\", - ומדלא מחלק כאן בגמרא בנוטע גופיה בין נוטע יחור לנוטע אגוז וכיו\"ב, שמע מינה, דבחדא מחתא מחתינהו ובכל גוני, בין בשוגג בין במזיד יעקור ומקשה שפיר: \"הא דאורייתא והא דאורייתא\".", + "וברייתא דספרי (פ' ראה סי' קי\"א) גם היא נראית דאזלא אליבא דרבי, ומצטרפת להוכיח דהכי הויא סוגיא דעלמא. דהכי תנינן התם \"שבע שנים, - יכול שבע שנים לכל אחד ואחד ? הרי אתה דן: חייב שבע שנים בשמיטה, וחייב שבע שנים במלוה, מה 'שבע־שנים' האמור בשמטה שבע שנים לכל העולם אף 'שבע־שנים' האמור במלוה שבע שנים לכל העולם. או כלך לדרך זו: חייב שבע שנים בעבד עברי וחייב שבע שנים במלוה, מה 'שבע־שנים' האמור בעבד עברי שבע שנים לכל אחד ואחד אף 'שבע־שנים' האמור במלוה שבע שנים לכל אחד ואחד. נראה למי דומה: דנין דבר שתלוי ביובל מדבר שתלוי ביובל ואל יוכיח עבד עברי שאין תלוי ביובל\". הרי מוכח דהיא נמי אזלא בהא שיטתא, דשביעית ביובל תליא; וה\"ק: דנים דבר התלוי ביובל היינו שמיטת־כספים, שהיא תלויה ביובל ע\"פ ההיקש דשמיטת כספים לשמיטת קרקע דיובל מדבר התלוי ביובל היינו שמיטת קרקע, שגם היא תלויה ביובל ואל יוכיח עבד עברי שאינו תלוי ביובל היינו אע\"ג דאין עבד עברי נוהג אלא בזמן שהיובל נוהג (ערכין כ\"ט א') מ\"מ אין יציאתו תלויה ביובל שאם קנה עבד עברי בזמן שהיובל נוהג והוא נתעכב אצלו אחר ביטול היובל י\"ל שלא נפקעה משום כך עבדותו ולא זכותו לצאת בשנה השביעית, משא\"כ בחובת הפקעת המלוה, וחובת שביתת הקרקע מצד אפקעתא־דמלכא דשביעית, שפעולת המצוה בעצמה תלויה ביובל.", + "כן הוא לפי הגירסא הישנה בברייתא זו בספרי. אבל הגר\"א ז\"ל הגיה \"שמיטה\" במקום \"יובל\", וכתב על זה בספר \"בית־הלוי\", שהגהה זו מוכרחת מצד שאין עבד עברי נוהג אלא בזמן שהיובל נוהנ והוא א\"כ דבר התלוי ביובל - ומצד זה איני רואה כל הכרח לפי, שכמו שנתבאר, תתפרש כראוי הגירסא של \"יובל\", ולאידך גיסא גירסא ד\"שמיטה\" צריכה ביאור, דכיון שהוא מסופק מתחלה שמא שבע שנים דמלוה היינו שבע שנים לכל אחד ואחד, א\"כ הלא אין \"שבע־שנים\" דמלוה תלוי בשמיטה כלל וכונת מה שאמר \"שתלוי בשמיטה\" היא לפי זה, בהכרח, שהשמטת מלוה תלויה בחובת שמיטת קרקעות, מפני ההיקש ואל יוכיח עבד עברי, שאינו תלוי בחובת שמיטת קרקעות. ואם נאמר שהכרח הגהה זו הוא ממה שקשה על גירסא דיובל מדאין עבד עברי נוהג אלא בזמן שהיובל נוהג, א\"כ הלא בודאי כבר נוהגת גם שמיטה מכיון שהיובל נוהג' כשנוהג דין עבד עברי, שהרי אי אפשר כלל להצטייר שום חיוב של יובל בלא חובת שמיטה, - אלא אם נאמר כמ\"ש לעיל לפרש את לשון התו\"כ, דמשכהת לה חובת יובל בביטול חובת שמטה, ע\"י בלבולי המדינה וערבוב נחלותיהם של היושבים בא\"י, כשזה מזדמן באמצע היובל.", + "עוד יש אולי לפרש מה שתלוי בשמיטה, כי כשם שבהשמטת כספים מצוה לומר \"משמט אני\", כדילפינן מ\"וזה דבר השמטה\" וכדתנן (פ\"י מ\"ח): המחזיר חוב בשביעית יאמר לו משמט אני\" ולדעת חרא\"מ ב\"ספר יראים\" אין החוב נשמט כלל עד שאומר לו \"משמט אני\", אלא שהתורה הטילה עליו חובת אמירה זו, כמו־כן בפירות שביעית יש חיוב להשמיט, כיון שכתוב: \"תשמטנה ונטשתה\". ויהי' מזה סמך לד' ב\"י בתשובות \"אבקת רוכל\" (סי' כ\"ד), שצדד לומר שיש מצוה להפקיר פירות שביעית, ודוקא ע\"י זה הם פטורים ממעשר.", + "עכ\"פ, לפי הגירסא הישנה בספרי נראה ומוכח, דאתיא כרבי ושביעית ביובל תליא." + ], + [ + "שיטת הרמב\"ם
זה לשון הרמב\"ם בהלכות בית־הבחירה (פ\"ו ט\"ו וט\"ז): \"לפיכך מקריבין הקרבנות כולן אע\"פ שאין שם בית בנוי, ואוכלין קדשי קדשים בכל העזרה אע\"פ שהיא חריבה ואינה מוקפת במחיצה ואוכלין קדשים קלים ומעשר שני בכל ירושלם אע\"פ שאין שם הומות, שהקדושה הראשונה קדשה לשעתה וקדשה לעתיד לבא. ולמה אני אומר במקדש וירושלים קדושה ראשונה קדשה לעתיד לבא ובקדושת שאר א־י, לענין שביעית, מעשרות וכיוצא בהן,לא קדשה לעתיד לבא ? לפי שקדושת המקדש וירושלם מפני השכינה ושכינה אינה בטלה, והרי הוא אומר והשמותי את מקדשיכם, ואמרו חכמים: אע\"פ ששוממין בקדושתן הן עומדין\", אבל חיוב הארץ בשביעית ומעשרות אינו אלא מפני שהוא כבוש־רבים, וכיון שנלקחה הארץ מידיהם בטל הכבוש ונפטרה מן התורה ממעשרות ומשביעית, שהרי אינה מן ארץ ישראל. וכיון שעלה עזרא וקדשה לא קדשה בכבוש אלא בחזקה שהחזיקו בה ולפיכך כל מקום שהחזיקו בו עולי בבל ונתקדש בקדושת עזרא, השני', הוא מקודש היום, ואע\"פ שנלקחה הארץ ממנו, וחייב בשביעית ובמעשרות על הדרך שביארנו בהלכות תרומה\". -", + "למדנו מדבריו אלה, שהוא, ז\"ל, סבירא ליה שכל המצוות התלויות בארץ דינן שוה, וכיון שבטלה קדושת הארץ, כשנלקחה מהם, כולן בטלות, וקדושת עזרא לא חייבה בתרומות ומעשרות כ\"א מדרבנן, וא\"כ ה\"נ בשביעית חיובה רק מדרבנן ולא מן התורה. הרי הדברים מפורשים, שהחיוב שחייבה קדושת עזרא בתרומות ומעשרות הוא \"על דרך שביארנו בהלכות תרומה\", ומפורש שם בהלכות תרומה (סוף פ\"א) שחיובם הוא מדבריהם, וכשם שבטלה הקדושה לענין שביעית כמו לענין תרומות ומעשרות, בחרבן ראשון, כך כשחזרו חיובים אלה בימי עזרא חזרו לענין שביעית רק מדרבנן, כמו שחזרו גם לענין תרומ\"ע מדרבנן; ובפרט, שגבי שביעית כתיב \"כי תבאו\" שמסמיך הרמב\"ם לגבי תרומה; ואף אם היה ספק הרי יש לנו חזקת היתר לגבי חומר של תורה, כיון שביטול הקדושה בחרבן ראשון הוא ודאי, וראוי יותר לומר דלא נתחייבו עוד מה\"ת. והוא כסברת התוספות ביבמות (פ\"א א' ד\"ה מאי), שנראה שהיה להם הדבר בפשיטות, שאם תרומות ומעשרות דרבנן, שבטלה קדושת הארץ, הוא הדין בכלאי הכרם, ונראה שה\"ה בשאר מצוות התלויות בארץ, וכן הי' פשוט להמשנה־למלך (ה' מאכלות אסורות פ\"י הי\"א). - ועיין בזה לקמן בביאור \"איסור לא תחנם במכירת הקרקע לנכרי\". ולמה שכתב הכסף־משנה, שהרמב\"ם מפרש לה לברייתא דרבי \"בזמן שאי אתה משמט קרקע אי אתה משמט כספים\" שהוא רק על שמטת כספים ממש, וכמו שיתבאר בדברינו להלן, אין מקום לפי זה. וכבר העיר בזה המשנה־למלך (פ\"ד הכ\"ה), כדמוכח נמי בהדיא מסוגית הגמ' דמו\"ק, שאין כונת הברייתא דרבי על שמטת כספים לבד כ\"א על כלל השביעית.", + "בהלכות שמטה ויובל (פ\"ד הכ\"ה): \"אין שביעית נוהגת אלא בארץ ישראל בלבד, שנאמר \"כי תבאו אל הארץ\" וגו'. ונוהגת בין בפני הבית בין שלא בפני הבית\". כתב על זה הכ\"מ דמשמע מכאן שסובר הר\"מ שאין שמיטה תלויה ביובל והדבר תמוה, שהיכן מצינו שהלשון \"שלא בפני הבית\" יהי' משמע שלא בזמן שהיובל נוהג ? ומה ענין זה לזה, והיובל הלא היה נוהג אף קודם שנבנה בית המקדש מאחר שכבשו וחלקו, וכן יהיה נוהג אף קודם בנין בית המקדש לכשיתקבצו כל יושביה עליה כמאז ויהיו מסודרין בה לא מעורבבין שבט בשבט. והרי כתב הרמב\"ם גם בהלכות תרומות (פ\"א ה\"א) שנוהגת \"בין בפני הבית בין שלא בפני הבית\", ובהלכה כ\"ו שם הרי כתב מפורש, שהתרומה אינה נוהגת בזה\"ז כ\"א מדרבנן ואפי' בימי עזרא לא נהגה, לשיטתו, כ\"א מדרבנן מפני שלא היו כל יושביה עליה. וכן פירש שם דבריו הכ\"מ בעצמו שהרמב\"ם כשאמר, שהשמיטה נוהגת בין בפני הבית בין שלא בפני הבית, בא ללמדנו רק זה, שכן הדין בשמטה - כמו בתרומה - שאין השמיטה תלויה בקדושת בית־המקדש, שהיא נהגה גם לפני בנין בית המקדש אחר שכבשו וחלקו וכן תהא נוהגת לעתיד קודם שיבנה בית המקדש ולעולם דוקא אם כל יושביה עליה וכשהיובל נוהג, שאין השמיטה תלויה אלא ביובל ולא בבית המקדש. ואין זה נוגע כלל לדברי רבי. וכן הבין הרדב\"ז בהלכה זו בפירושו. ואם היתה כונת הרמב\"ם לומר כאן, שאין השמיטה תלויה ביובל הי' צריך לפרש: בין בזמן שהיובל נוהג בין בזמן שאין היובל נוהג.", + "ושם (פ\"ט ה\"ב): \"אין שמיטת כספים נוהגת מן התורה אלא בזמן שהיובל נוהג, שיש שם שמיטת קרקע, שהרי ישוב הקרקע לבעליו בלא כסף. ודבר זה קבלה הוא, אמרו חכמים: בזמן שאתה משמט קרקע אתה משמט כספים בכל מקום, בין בארץ בין בחו\"ל ובזמן שאין שם שמיטת קרקע אין אתה משמט כספים אפילו בארץ\". כתב על זה הכסף־משנה: \"אין שמיטת כספים נוהגת מן התורה וכו' בפרק השולח (גיטין ד' ל\"ו) וכרבי. ונראה מדברי רבינו, שמפרש שמה שאמרו שם \"בזמן שאתה משמט קרקע אתה משמט כספים\" ליובל קרי משמט קרקע, שהרי שדות חוזרות לבעלים, וכמו שכתב בסופ\"י, אבל שמיטת קרקע אף בזמן הזה נוהגת מן התורה\". הנה כל עיקר ראיתו נראה, שממה שפרט הרמב\"ם דוקא שמטת כספים ש\"מ דסבר שדוקא שמיטת כספים תלויה ביובל ולא שאר מצות השמיטה, שאם היו שאר מצות השמיטה לענין שביתת קרקע ג\"כ תלויות ביובל למה פרט דוקא שמיטת כספים. ובאמת אין זה ראיה, כי הוצרך לפרט שמיטת כספים ולפרש חידושה שגם היא תלויה ביובל משום שכיון שאינה מצוה התלויה בארץ והיא חובת הגוף הייתי אומר שאינה תלויה כלל ביובל; אבל פשיטא שמצות שביעית בשביתת קרקע ודאי תלויה ביובל וככל מצות התלויות בארץ, ועדיפא מכולהו בזה דבכמה דברים תלינן להו הא בהא, וכן נמי נראה פשטא דקרא שהשמיטה היא הצעה קודמת ליובל כמ\"ש לעיל.", + "ועוד שם פ\"י ה\"ט: \"ובזמן שהיובל נוהג, נוהג דין עבד עברי ודין בתי ערי חומה ודין שדה חרמים ודין שדה אחוזה, ומקבלין גר תושב ונוהגת שביעית בארץ והשמטת כספים בכל מקום מן התורה; ובזמן שאין היובל נוהג, אינו נוהג אחד מכל אלו,חוץ משביעית בארץ והשמטת כספים בכל מקום מדבריהם, כמו שביארנו\". כתב ע\"ז בכ\"מ: \"ומה שכתב חוץ משביעית בארץ וכו' לא קאי אלא לשמיטת כספים, דאילו שביעית בארץ אף בזמן הזה הוא מה\"ת, כמו שכתבתי ברפ\"ט\". ובאמת הלא פשט הלשון מורה בהדיא, שגם שביעית בשביתת קרקע, חוץ מהשמטת כספים, תלויה היא ביובל' שאינה נוהגת בזמן שאין היובל נוהג כ\"א מדבריהם. שאם היא היתה נוהגת מן התורה, אפי' בזמן שאין היובל נוהג, למה הי' צריך כלל למינקט שביעית בארץ בכלל הדברים שנוהגים בזמן שהיובל נוהג, וכי מונה הוא כל המצות הנוהגות לעולם ? הרי אינו מונה כ\"א אותן המצוות התלויות ביובל אלא ודאי, שגם שביעית בארץ, חוץ משמטת כספים, ביובל היא תלויה.", + "וביחוד אי אפשר כלל לומר, שתהי' שביעית של שביתת הארץ בזה\"ז מן התורה לדעת הרמב\"ם, לפי מנהג חשבוננו. שהרי כך כתב בפ\"י ה\"ג: שבעה־עשר יובלים מנו ישראל משנכנסו לארץ ועד שיצאו וכו'. כיון שחרב הבית בטל מנין זה, ומשבטל נשארה הארץ חרבה שבעים שנה, ונבנה בית שני וכו', ובשנה השביעית מבנינו עלה עזרא, והיא הביאה השניה וכו', ומנו שבע שמטות וקדשו שנת החמשים; אע\"פ שלא היה שס יובל בבית שני מונין היו אותו כדי לקדש שמטות\". דבריו אלה הלא מראים ברור שהוא פוסק כחכמים, ששנת חמשים אינה עולה מן המנין, ומוכרח הדבר למנות יובלות כדי לקדש שמיטין, כדברי רש\"י בערכין (ל\"ב ב' ד\"ה מנו) שמנו יובלות כדי שיבואו שנות השמיטין במקומן. וכיון שלדינא קיי\"ל כחכמים, וכדמשמע פשטא דסוגיא בראש־השנה (ט' א') לאפוקי מדר\"י, ודלא כד' התוס' (שם, ד\"ה ולאפוקי: עבודה־זרה ט' ב', ד\"ה האי) שכתבו דקיי\"ל כר\"י, ופסק הרמב\"ם לדינא דלא כר\"י, א\"כ איך הסכים אח\"כ למנין הגאונים, שבזמן הזה אין מונים יובלות בפ\"ע ? בשלמא אם שביעית בזמן הזה דרבנן בודאי יש לומר, דכיון שאין זה רק זכר עשו זכר לשביעית ולא עשו זכר ליובלות, כמו שכתבו התוס' (גיטין ל\"ו ב', ד\"ה ותקון): שלא להטריח על הצבור בשביתת קרקע שתי שנים רצופות, אבל אם שביעית בזמן הזה מן התורה, ומ\"מ אע\"פ שאינה תלויה ביובל בקדושתה הרי היא תלויה בו במנינה, - שהרי כן עשו בבית שני, לדעת הרמב\"ם, שמנו יובלות לקדש שמיטין, ואין ע\"ז שום חולק בסוגיא דערכין, אליבא דחכמים שאין שנת חמשים עולה מן המנין, - איך אפשר הוא לעקור את המנין של תורה ? אלא ודאי פשיטא, שלכל מילי שביעית בזה\"ז היא מדרבנן. והם אמרו והם אמרו, שבזמן הזה אין לעשות זכר כ\"א לשמטה. ואע\"פ שהרמב\"ם סובר, לפי דעת הגאונים שגם בבית שני לא מנו יובלות, היינו משום דסבירא־ליה שגם בבית שני לא הי' נוהג יובל כ\"א מדרבנן, לכן לא חשו לאותו המנין הקבוע מן התורה, כיון שאין כאן כ\"א זכר לשמיטה של תורה.", + "נשארה כאן לפי־זה האפשרות לומר ששביעית בזה\"ז מן התורה רק אליבא דר' יהודה, דסבר שנת חמשים עולה לכאן ולכאן, שאז המנין על מקומו עומד, וזוהי דעת בעל התרומה שכתבו תוס' (ע\"ז שם) בשמו, - ובעל־התרומה בעצמו, שלפי הכרעתו היתה אפשרות לומר ששביעית בזה\"ז מן התורה, מצד חשבון המנין, הוא עצמו סובר בפשיטות ששביעית בזה\"ז דרבנן מצד ביטול קדושת הארץ.", + "אלא שדברי הרמב\"ם קשים, דארכבה אתרי ריכשי. שהרי מהלכות תרומות (פ\"א הכ\"ו) מבואר, שביטול תרומות ומעשרות מה\"ת - שבכלל זה, כמ\"ש לעיל הם לכלול כל שאר המצות התלויות בארץ, בהשואת הרמב\"ם והתוספות - לדידיה הוא משגלו שבט ראובן וגד וחצי שבט מנשה, שגם בימי עזרא לא נתחייבו כ\"א מדרבנן, א\"כ הוא תלוי בכל יושביה עליה,", + "ולפי זה אפילו אם תשאר א\"י כולה ביד ישראל כיון שאין כל יושביה עליה אין שם דין תרומ\"ע מה\"ת, וכן מורה פשט הלשון של דבריו בה' שמיטה ויובל הנ\"ל דהוא הדין לענין שביעית, - ובה' בית הבחירה הנ\"ל כתב, שהכל תלוי בכבוש הארץ ונתן טעם לביטול קדושת הארץ לדין שביעית ומעשרות מן התורה משום שנלקחה הארץ מידיהם, שהרי אינה מן ארץ ישראל והרי זה לכאורה תרתי־דסתרן. אך על שביעית הי' אפשר לומר, שמכאן ראי' לדעת הכסף־משנה, שבאמת שביעית בזה\"ז מה\"ת ואינה תלויה בכל יושביה כ\"א בעצם הויית ארץ, ישראל אבל הלא הרמב\"ם כלל בחדא מחתא שביעית ומעשרות, ובמעשרות הלא מסיק להכריע בסברתו דדמי לתרומה, שכבר תלה אותם בביאת כולם ובכל יושביה ולא בלקיחת הארץ מידם. לכך נראה, שמלבד עצם דין ביטול חיוב המצות התלויות בארץ, שבזה י\"ל שהרבה מהן תלויות בביאת כולם, כמו יובל ודדמי ליה, יש עוד דין מיוחד של ביטול הקדושה דהיינו שאפילו כשיתמלאו תנאי חיוב המצות התלויות בארץ יהי' צריך עדיין קידוש חדש שתחזור קדושת הארץ. והרמב\"ם בהלכות בית־הבחירה לא עסיק ע\"ד חיוב המצות ופטורן מצד עצמן כ\"א ע\"ד קדושת הארץ הצריכה לזה, וע\"ז אמר, שאע\"פ שמשגלו שבט ראובן וגד וחצי שבט מנשה בטל חיוב היובלות והמצות הדומות להם, מ\"מ קדושת הארץ לא בטלה כלל ואם היו חוזרים כל יושביה לא היו צריכים לקידוש חדש, כיון שבכלל ארץ ישראל היתה מוחזקת בידם; וי\"ל, שגם החלק הנכבש אין צריך קידוש חדש, ואפי' אם נאמר שאותו החלק יהי' צריך קידוש חדש אבל החלק הנשאר ביד ישראל אע\"פ שכ\"ז שלא היו כל יושביה עליה הופקעה גם ממנו חיוב כמה מצות התלויות בארץ מה\"ת, מ\"מ כיון שחזרו נתחייבו ולא יהי' צריך כלל שיחזרו ויקדשו אותו. ולריו\"ח שאמר (ערכין ל\"ג א') \"ירמיה החזירן ויאשיה מלך עליהן\" לא היו צריכים. לפי זה, קידוש חדש וממילא חזרו חיובי הארץ כולם ורק ע\"י הכיבוש בטלה קדושה ראשונה באופן שצריך כיבוש חדש - וע\"ז אמר הרמב\"ם שם, שדין זה של צורך קידוש חדש אינו נוהג בקדושת המקדש וירושלם מפני שהיא מפני השכינה, וממילא מובן שכן לא הי' זה נוהג משגלה ראובן וגד וחצי המנשה, שמ\"מ קדושת־הארץ לא בטלה ולא צריך קידוש חדש. וקדושת עזרא אם שהיתה מה\"ת או מדרבנן הכל אחד לענין זה, אבל לא נתקדשה ע\"י כיבוש כ\"א ע\"י הקידוש בצירוף ישיבת אנשים מישראל על־כן כל־זמן שישבו בה ישראל אם מעט ואם הרבה, הוי דומיא דקדושת־עזרא, ואינה בטלה. וכל איש א' מישראל שהוא יושב בארץ ישראל חזרה אתו קדושה זו." + ], + [ + "שיטת הראב\"ד
על פסק הרמב\"ם (ה' שמיטה ויובל פ\"ט הט\"ז) ש\"אין הפרוזבול מועיל אלא בשמטת־ כספים בזמן הזה, שהיא מדברי סופרים, אבל שמטה של תורה אין הפרוזבול מועיל בה\", כתב על זה הראב\"ד בהשגה: \"זה אינו מחוור, דאביי הוא דאמר הכי, אבל רבא פליג ואמר הפקר ב\"ד הפקר והלכך נוהג בכל זמן\". מכאן נראה, שלא השיג רק על זה שתלה הרמב\"ם את יסוד וטעם הפרוזבול במה ששביעית בזה\"ז מדרבנן, אבל לא על עיקר הדבר שיש שם זמן שאין שביעית נוהגת בו מן התורה, וע\"ז מודה הוא כנראה. וזה ע\"כ מטעם שפסק כאן כרבי, אע\"ג שאין לו הכרה לפסוק כמותו מסוגיא דגיטין, שהרי לפי מה שמפרש כפירש\"י נראה דרבא לא ס\"ל כרבי, עכ\"פ מצד ההיקש של שביעית ליובל ומצד קדושת הארץ, שהרי סבר הראב\"ד (בה' תרומות פ\"א הכ\"ו בהשגה). שקדושת הארץ בכלל נוהגת גם בזמן הזה מה\"ת, ולא הוציא מן הכלל כ\"א חלה, דבעינן בה \"ביאת כלכם\"; ולשונו \"שנוהג בכל זמן\" מורה שהוא מודה שיש שם זמן, שאין שמטת כספים נוהגת כ\"א מדרבנן. ולחלק בין שמטת כספים לשמטת קרקעות בחילוק של תורה ודאי לא מצינו ע\"ז שום יסוד, א\"כ גם דעת הראב\"ד כדעת הרמב\"ם, ששביעית בזה\"ז מדבריהם גם בעבודת קרקע. (ולפ\"ז גם הר\"ש שכתב בפירושו גבי פרוזבול שטעמו של פרוזבול הוא משום שביעית בזה\"ז דרבנן ומטעמא דרבי, וכד' הר\"מ בפיה\"מ, גם הוא אזיל בשיטה זו ששביעית בזה\"ז דרבנן לכל מילי).", + "אולם דברי הראב\"ד לעיל (בהשגה להלכה י\"א בפ\"א) נראים שהם סותרים ללשונו בהשגה זו, דגבי שמיטת כספים, וכן העיר בספר בית־הלוי, שעל דברי הרמב\"ם שם: \"משרבו האנסין התירו לזרוע בשביעית דברים שצריכים להן עבדי המלך בלבד\", כתב ע\"ז בהשגה: \"אנו קבלנו: האנסין - ארנונא, שנוטל המלך חומש מפירות הארץ ומי שאינו עובדה גוזלין אותה ממנו, והמקומות שלא החזיקו בהם עולי בבל ולא היתה שביעית נוהגת בהם אלא מדבריהם, בהם התירו לעבוד מפני האונס, אבל לא במה שהחזיקו\", ומזה נראה שסובר, שבמקום שהחזיקו עולי בבל הוי מה\"ת גם בזמן הזה. אבל באמת, מכיון שהלא לא נמצא מפורש בלשון ההשגה בפ\"ט, גבי שמיטת כספים, שבזה\"ז היא נוהגת מדרבנן, - רק שעל דברי הרמב\"ם, שאין פרוזבול מועיל כ\"א על הזמן שהיא מדרבנן, כתב הוא, שלדידן דקיי\"ל כרבא הוא מועיל בכל זמן, אפילו בזמן שהיא מן התורה, - לפיכך אפשר לומר לאידך גיסא, שהראב\"ד קאים בשיטתו שבהשגתו על הרי\"ף בגיטין פרק השולח, שבזמן הזה אין שמטת כספים נוהגת כלל אפילו מדרבנן, משום דבעי לחיוב דין שמיטת כספים שיהיה יובל נוהג, אם מן התורה או עכ\"פ מדרבנן, - וזה היה רק כל זמן שהיו ב\"ד הגדול שבא\"י מונים ומקדשין ותוקעין ומשלחין עבדים.", + "ומזה נראה לומר בשיטתו של הראב\"ד. שאע\"פ שבכלל קיי\"ל כרבי, ששמיטה ביובל תליא ו\"בזמן שאין אתה משמט קרקע אין אתה משמט כספים\", - וה\"ה שאין שמיטת קרקע נוהגת אז, כיון שעניני השמיטה תלוים זה בזה, וכיון שאפילו שמטת כספים, שאינה נוהגת ביובל תלויה היא בו, ק\"ו לשמיטת קרקעות שהיא שוה ממש בשמיטה כביובל שבודאי תלויים הם זה בזה, - אבל מחלקתם של רבי וחכמים בעצם מציאות שמטה דרבנן, אם נאמר שנמצאו חולקים על רבי וסוברים ששביעית בזה\"ז דאורייתא, י\"ל שתלויה היא בענין אחר.", + "שהרי מצינו לדעת רבינו־תם בתוס' (גיטין ל\"ו ד\"ה בזמן), שנהג יובל בבית שני מה\"ת, משום דחשיב כל יושביה, שאחרי שירמיהו החזירן ויאשיהו מלך עליהן (ערכין ל\"ג א') נתקבצו שוב מכל ישראל בא\"י, ומאותו הקיבוץ באו ונתקבצו עם עזרא מכל שבט ושבט, וכיון שלא חסר אז משום שבט הוי כל יושביה עליה. ע\"פ זה יש מקום לומר, שהחולקים על רבי אין חולקים עליו בעיקר ההיקש של שמיטה ליובל אלא בהא גופא פליגי רבי ורבנן, אם בזמן בית שני וכמו־כן אחר החורבן, שהיו שם מקבוץ כל השבטים מקצת מכל שבט ושבט ולא כולם ממש, אם זה חשיב כל יושביה עליה או לא. רבי, דמשמע לן מדבריו, שיש שם שביעית בזמן הזה שהיא מדרבנן, סובר שאין זה כל יושביה עליה, שצריך שיהיו באמת כל ישראל בארץ, וכאן היו רק מקצת מכל שבט ושבט, ולכן יובל לא נהג אז מן התורה אלא מדרבנן, וממילא גם שביעית היא מדרבנן, כיון שמ\"מ יש שם מקצת מכל שבט ושבט ונמצא ב\"ד הגדול, שמנה יובלות וקיים כמה דברים התלוים בהם כדי לקדש שמיטין. וחכמים, דמשמע לן דפליגי עליה ואמרי שביעית בזה\"ז דאורייתא. סבירא להו, שכיון שהיו מקובצים מכל השבטים בימי עזרא, וגם אחר חורבן בית שני מ\"מ נשארו רבים מישראל נאחזים בארץ, עד שבירושלמי (דמאי פ\"ב ה\"א) נחלקו ר' אלעזר וריו\"ח אם רוב קרקעות של ארץ ישראל בימיהם הם של ישראל או של נכרים, הרי זה נחשב הקיבוץ של עזרא לכל יושביה עליה. ובזה - לא על דבר עצם ההיקש של שמטה ליובל - ס\"ל להראב\"ד, דלא קיי\"ל כרבי אלא כרבנן, שבזמן שנמצאו מקובצים בארץ מכל השבטים, ולא חסר משום שבט, הכל נוהג מה\"ת. וסבר הראב\"ד, שכבימי בית שני' ששיעבוד מלכיות גבר עליהם גם אז באמת ברוב הימים, כן אחר חורבנו ובימי האמוראים הראשונים, שהי' עדיין קיבוץ ישראל בא\"י בתקפו קרוב לכמו שהיה בימי בית שני, ולכן היו נוהגים מה\"ת שמיטות ויובלות והיו ב\"ד קוראים דרור ומקיימים כל המצות התלויות בשמיטה ויובל מה\"ת, על כן א\"א לומר, שרבי ינאי, שבימיו דהיינו בימי ר' יוחנן הי' אפשר לומר שרוב ארץ ישראל היא ביד ישראל יאמר \"פוקו וזרעו\" ויתיר מפני ארנונא איסור של תורה. גם לא מסתבר להראב\"ד לאוקמי לרבי ינאי בהא כרבי, ששביעית תהי' רק מדרבנן בזמן שהי' עדיין קיבוץ ישראל וב\"ד הגדול בא\"י ולא יחשב אז כל יושביה עליה, משום דסבר דהוי דלא כהלכתא, ומכש\"כ דבסוגיא דסנהדרין (כ\"ו א') מוכח, שגם בימי המשנה, בדורו של ר\"ש, שהוא דור החרבן, הי' נוהג דין היתר ארנונא, ולא מסתבר לו שכל זה אליבא דרבי, כיון דמשמע לי' דבהא לית הילכתא כותי'. לפיכך מפרש הראב\"ד להא דרבי ינאי וכן להא דר\"ש שם במשנה, שהוא דוקא במקומות שלא החזיקו בהם עולי בבל אבל במקומות שהחזיקו בהם עולי בבל היתה נוהגת אז שמיטה מה\"ת. ומדוייק ע\"פ זה לשונו של הראב\"ד, שכתב בלשון עבר: \"ולא היתה שביעית נוהגת בהן אלא מדבריהם\", שלכאורה הי' צריך לכתוב: ואין שביעית נוהגת בהן כ\"א מדבריהם, כי האם עכשיו נוהגת שם שביעית מן התורה ? - אלא דלטעמיה אזיל בזה הראב\"ד, שאפילו במקומות שכבשום עולי בבל אין שביעית נוהגת כלל כ\"א כ\"ז שהיובל נוהג, ובזמן הזה, כיון שאין ב\"ד מקדש שנים ליובלות ולשמיטין, אין שביעית נוהגת כלל אפילו מדרבנן. ובימי ר' ינאי הי' באמת הכל מה\"ת, אלא שבמקומות שלא החזיקו עולי בבל נהגה שביעית מדרבנן, והתירו מה שהתירו משום ארנונא; ואדרבא לדעת רבי היתה נוהגת שביעית מדרבנן, אע\"פ שנתבטל היובל מה\"ת, אבל לדברי חכמים, שסוברים שלא נתבטל אז היובל כלל לא נמצא כלל שביעית דרבנן, וכ\"ז שנהג נהגה מה\"ת וכשנתבטלה נתבטלה לגמרי.", + "ע\"פ זה אין לנו שום הוכחה, שתהי' דעת הראב\"ד לחלק בין שמטת כספים לשמטת קרקעות, בפרט במדה מן התורה, שאין ע\"ז יסוד בגמרא, ואין ראיה לומר שסובר ששמיטת קרקעות גם בזה\"ז מה\"ת. אדרבא, יותר נראה לומר דאזיל לשיטתו בהשגה על הרי\"ף, שבזה\"ז אין שביעית נוהגת כלל רק ממדת חסידות, כמו שמיטת כספים לדעתו בהשגה הנ\"ל כיון שאין לנו ב\"ד הגדול. ובדברי הראב\"ד שם הכרח הוא לפרש כן, דאע\"ג דקיי\"ל כרבי בעיקר הדבר, ששמיטה ביובל תליא, מ\"מ לא קיימא לן כדבריו בשמיטה דרבנן. כמבואר לעיל, אלא בשעה שהיא נוהגת היא נוהגת מן התורה וכשאינה מה\"ת אינה נוהגת כלל כ\"א במדת חסידות. דאם־ לא־כן איך הוא אומר, שכיון דקיי\"ל כרבי ועכשיו אין יובל נוהג אין שמטת כספים נוהגת כלל - והרי מפורש נאמר בסוגיא דגיטין הנ\"ל שתקינו רבנן זכר לשביעית בזמן שאין היובל נוהג ? אלא ודאי סבירא־ליה שזהו רק אליבא דרבי, שבישיבת ישראל בא\"י בזמן בית שני, ואח\"כ כשנשארו מכח קיבוצם הראשון עם ב\"ד הגדול בקביעותו, לא הי' יובל נוהג אז מן התורה, משום שאין זה חשוב לו כל יושביה, ומנו יובלות וקדשו שמיטין מדרבנן, אבל לדידן לא קיי\"ל בהא מילתא כרבי, א\"כ לא מצאנו כלל תקנת חכמים בשמיטה, אלא שהיתה נוהגת מה\"ת, כ\"ז שהיה ב\"ד קבוע וישוב א\"י נוהג ובא מימי עזרא ואילך, ואח\"כ כשנתבטלה מן התורה נשארה רק במדת־חסידות, ואין לנו לחדש מדעתנו לחלק בין שמיטת כספים לשביתת הארץ נגד דברי הירושלמי ופשטות הסוגיא דמו\"ק, כמו שכתבנו לעיל.", + "כל־זה שאמרנו נתן להתפרש לדעת הראב\"ד, כדי להשוות דבריו בשתי ההשגות, גבי אנסין בשמטת־קרקעות (פ\"א הי\"א) וגבי שמטת־כספים (פ\"ט הט\"ז), די\"ל שסובר שאין כלל מציאות של שמטה דרבנן אליבא דחכמים דפליגי עליה דרבי. אבל מלשון הר\"ן, שמביא בגיטין בפרק השולח את דעת \"יש־חכמים\" שהיא ממש דעת הראב\"ד, נראה ברור, שסובר שהיתה שמטה נוהגת מדרבנן; אלא שהם אומרים, שזהו דוקא כ\"ז שהי' יובל נוהג מדרבנן, וס\"ל שקימו כל דיני יובל מדרבנן כל זמן שהי' ב\"ד הגדול בארץ ישראל. ואם נבא להתאים את דברי הראב\"ד עם הדברים האלה, המובאים שם בהר\"ן בשס \"יש־חכמים\", שגם כשהי' היובל נוהג, בזמן בית שני ואח\"כ, היה כל זה מדרבנן, אפשר לומר שיתפרשו דברי הראב\"ד בהשגתו בפ\"א ה\"א באופן אחר: דלא מסתבר לו להראב\"ד לומר, שמפני אונס זה של ארנונא, שהיתה גזירה כללית על כל הארץ, יתירו מצות שביעית באפן שתבטל לגמרי. ואף אם שביעית דרבנן הלא תעקר תקנת חכמים לגמרי אם יתירו העבודה לגמרי בכל השדות, שעל כולם היתה הארנונא, והא קיי\"ל דתקנתא דרבנן מקמי גזירה לא עקרינן (כתובות ג' ב'), וגם לחלק בין מה שצורך לארנונא ליותר מזה, כמו שפי' הרמב\"ם, לא מסתבר לו לתן בזה תורת כ\"א ואחד בידו. לכן חלק בין המקומות, שיש מקומות שהתירו בהם משום ארנונא ויש מקומות שלא התירו והיתה שביעית נוהגת שם בכל פרטיה, כדי שלא תעקר תקנתא דרבנן מכל ארץ ישראל וכיון דתרומ\"ע היא בזה\"ז מן התורה לדעת הראב\"ד בהשגתו על הרמב\"ם (הלכות תרומות סוף פ\"א), שזהי בודאי דוקא במקומות שהחזיקו בהם עולי בבל דסוגיאן דעלמא היא שקדושה ראשונה לא קדשה לעיל הרי מצינו שיש חילוק בין קדושת המקומות שהחזיקו בהם עולי בבל לבין קדושת המקומות שלא ההזיקו בהם רק עולי מצרים ולא עולי בבל לכן השאירו תקנת שביעית במקומות שהחזיקו בהם עולי בבל משום עיקר הקפידא שלא תעקר מקמי גזירתא דארנונא, ובמקומות שלא החזיקו בהם התירו משום ארנונא. וכשאמר הראב\"ד, שבמקומות שלא החזיקו עולי בבל לא היתה שביעית נוהנת אלא מדבריהם, לא מסיים על זה, שבמקומות שהחזיקו היתה נוהגת אז מן התורה, ואין כונתו למידק מינה שהוא דוקא על מקומות שלא החזיקו, ובמקומות שהחזיקו נהגה מן התורה, אלא קושטא דמילתא נקט, שלא היתה נוהגת בהם שביעית אלא מדבריהם, ולכן הקילו בהם, אחרי שהם מחולקים מכל ארץ ישראל במה שכבשום עולי בבל ונשאר בזה חלק מתקנת חכמים בקיומו - במקומות שהחזיקו, אלא שיש בהם במקומות שהחזיקו דברים יתרים בקדושה מבמקומות שלא החזיקו, שלפיכך הניחו את חיוב השביעית, כדי שלא לעקור התקנה דוקא באלה המקומות, ולא שייך לומר ע\"ז \"מאי חזית\".", + "הלשון הוא אמנם נדחק קצת ע\"י זה; אבל אם נרצה להתאים את דברי הראב\"ד בהשגותיו עם אותם הדברים שלדעת \"חכמים\" שבהר\"ן, שיהיו מותאמים ג\"כ ע\"פ סוגית הגמרא דמו\"ק וסוניות הירושלמי דשביעית ודגיטין הנ\"ל שבזה אנו צריכין לדברי הראב\"ד בהשגות על הרי\"ף דגיטין, - נהי' צריכים לדוחק זה ומוכרחים לסבול אותו. אך באמת אפשר לומר. שב\"יש חכמים\" אין כונת הר\"ן ע\"ד הראב\"ד כלל בזה, ודעת אלה החכמים המוזכרים בר\"ן בשם \"יש־חכמים\" אינה מתאמת כלל עם שיטת הראב\"ד בזה. דעת הראב\"ד היא באמת, כמ\"ש, שכשהיה נוהג יובל היה נוהג מן התורה, וזה הי' עד זמן ביטול ב\"ד הגדול וכשנתבטל נתבטל לגמרי, שלא מצינו שתקנו חכמים שמיטה רק למ\"ד שנהגה בזמן בית שני מדרבנן, אבל לדידן, דלדעת הראב\"ד סבירא לן בהא מילתא כחכמים ובעיקר הדבר שיובל ושמיטה תלויים זה בזה כולי עלמא ס\"ל כרבי, אין לנו כ\"א שמיטה של תורה לבדה. ודעת חכמים אחרים היתה, שבזמן בית שני הי' נוהג יובל מדרבנן, וה\"ה לאחר החורבן כ\"ז שהי' קבוע ב\"ד הגדול ואחר־כך נתבטל לגמרי, ועל סברתם הוא שמדבר שם הר\"ן.", + "אולם הגאון בעל ס' בית־הלוי הקשה לדעת הראב\"ד מסוגיא דערכין (ד' ל\"ב), דאמרינן שם: מקיש ביאתם בימי עזרא לביאתם בימי יהושע, מה ביאתם בימי יהושע מנו שמיטין ויובלות וקדשו ערי־חומה אף ביאתם בימי עזרא מנו שמיטין ויובלות וקדשו ערי חומה, ופרכינן בגמ' אח\"כ: ומי מנו שמיטין ויובלות, השתא משגלה שבט ראובן ושבט גד וחצי שבט מנשה בטלו יובלות, - עזרא, דכתיב ביה, כל הקהל כאחד ארבע רבוא אלפים שלש מאות וששים, הוה מני ?, ולדעת הראב\"ד, שכשאין יובלות אפילו מדרבנן אין גם שמיטה אפי' מדרבנן, הלא אפשר הי' לתרץ, שמנו יובלות לקדשם כדי שיוכלו להנהיג גם שמיטין, והיו שניהם שוים מדרבנן. ומכאן רצה להוכיח שם, שלדעת הראב\"ד תהי' סוגיא זו סוברת, דמה\"ת אפשר לשמיטה להיות בלא יובל וכל הסוגיא דהכא בדאורייתא עסקה, לכך פריך ומי מנו שמיטין ויובלות, ומשום דאפשר לשמיטה להיות בלא יובל מה\"ת על־כן מתרץ רק שמנו יובלות לקדש שמיטין, כדי שיהי' חשבון השמיטין וסדרם במקומו, אבל משום קדושת שמיטין אפשר לה להיות בלא יובל גם מה\"ת. אכן על זה י\"ל, כי המנין של השמיטין והיובלות מצוה בפני עצמה הוא באמת, כדאמרינן בתורת־כהנים: \"וספרת לך - בב\"ד\", וכמו גבי מצות המנין של ספירת העמר דאמרינן (מנחות ס\"ו א') \"אמר אביי, מצוה למימני יומי ומצוה למימני שבועי\" - כן גם כאן י\"ל ששתי מצות הן: למנות לשנות השמיטה ולמנות לשנות חיובל, ואמרינן בתו\"כ: \"ומנין שיספר לשני שבוע ? ת\"ל: \"והיו לך שבע שבתות השנים\", מנין שיספר לשני יובל ? ת\"ל: \"והיו לך תשע וארבעים שנה\". וכן כשם שבספירת העמר אמרינן במנחות שם: \"אמימר מני יומי ולא מני שבועי, זכר למקדש הוא\", דהיינו משום דס\"ל שספירת העמר בזמן שאין מקדש היא רק מדרבנן לכן אין חובה למנות שני המספרים, ואולי נכון לא למנות רק מספר אחד כדי להראות כאן חילוק בין דאורייתא לדרבנן. ומטעם זה מדיק ג\"כ בגמרא דערכין שם, שמנו שמיטין ויובלות כדי לקיים מצות ספירה המסורה לב\"ד, ופריך \"ומי מנו\", דכיון שבודאי לא הי' נוהג מה\"ת, אפי' אם הנהיגו מדרבנן את שניהם, מ\"מ המנין צריך להיות רק זכר ליובלות, ולא הי' צריך למנות רק שנות היובל לבדם, ומתרץ שבאמת רק \"מנו יובלות לקדש שמיטין\", והמנין שלהם הי' רק לשנות היובל וממילא שמרו ע\"י מנין זה גם קדושת שמטה, אבל לא מנו אותה בפני עצמה כיון שהמנין הוא מדרבנן. ובזה תתאים שיטת הראב\"ד בפירוש סוגיא זו לשיטת רש\"י בגיטין, שהוא מפרש שם הא דמנו יובלות לקדש שמיטין שהוא מדרבנן, אלא שלשיטת הראב\"ד לא אתי זה לאפוקי שקדשו רק את השמיטין, ואת היובלות לא קדשו מדרבנן, כ\"א רק שלא היה המנין בשמיטין: ביובלות היה מנין וגם קדושה ובשמיטין היתה קדושה לבדה בלא מנין, כערך מנין יומי בלא שבועי בספירת העמר. ויותר נכון לומר, שמנו יובלות ושמיטין ממש, לפי שאין זה דומה לספירת העמר, שמשום שאין צריכין בה שני המנינים אלא מפני המצוה לבדה לכך די באחד מהם לזכר למקדש כשאינה נוהגת מן התורה, אבל כאן, שצריך מנין היובלות לענין בפני עצמו ומנין השמיטין לענין בפני עצמו, כיון ששנת־חמשים אינה עולה מן המנין, לכך ראוי למנות יובלות כהלכה כדי לקדש שמיטין ולקבעם בזמנם. כן הוא לחכמים, אבל לר\"י כיון דשנת חמשים עולה לכאן ולכאן הרי זה דומה ממש לספירת העמר, ולא הי' ראוי למנות שניהם אם הוי מדרבנן, לפיכך מסיק שבאמת הוא דלא כר\"י.", + "עוד הקשה בבית-הלוי מסוגיא דהתם בערכין לשיטת הראב\"ד, דפריך שם אהא דמנו יובלות לקדש שמיטין; \"הניחא לרבנן דאמרי שנת חמשים אינה מן המנין, אלא לר\"י, דאמר שנת חמשים עולה לכאן ולכאן, למה לי, בשמיטין סגי\", ולהראב\"ד יש להקשות: שמא מנו יובלות מדרבנן, כדי להנהיג שמיטין, כיון שכשאין יובל אף מדרבנן אין גם שמיטה אפילו מדרבנן. אבל גם זה לא קשיא, שהרי כל יסוד התחברות שמיטה ויובל הוא אליבא דרבי, דנקטינן כותי' לדעת רבים מרבותינו, משום שהסוגיות בתלמוד בבלי וירושלמי נוטות לדעתו לפי דבריהם וכמו שבארנו לעיל, אבל רבי יהודה אמר בספרא, שאין שייכות ליובל ושמיטה בהדי הדדי, ופשיטא שאין מקום לומר לדידיה, שיהי' הכרח לקדש יובל מדרבנן בשביל שמיטה. והראב\"ד יפרש \"שמיטה אע\"פ שאין יובל\" לא כהתוס', שהוא אע\"פ שלא נתקיים דין היובל בחטאם, אלא כפי' רש\"י, שהוא אע\"פ שלא היה נוהג יובל מצד הדין. א\"כ לר\"י שפיר פריך בסוגיא דערכין, וי\"ל דה\"ה לחכמים דיליה כמשכ\"ל בכה\"ג.", + "ועוד שם בספר בית־הלוי הוא מצדד לומר, שהראב\"ד, שכתב שבזה\"ז אין שמטה נוהגת כלל כ\"א ממדת־חסידות, לא כתב כן כ\"א על שמטת כספים ולא על שמטת קרקע, שבה סובר, לדעתו, הראב\"ד, שגם בזה\"ז היא מן־התורה. ולא כן נראה מלשון הרמב\"ן בספר הזכות בגיטין שם. שהוא לא הבין כן דעת הראב\"ד. שהרי נראה ברור מלשונו, במה שסיים בשמטת כספים שהוא עסוק בה שם: \"וראיה מכרעת בשמטת כספים שנוהגת, שהרי שנת שמיטה ידועה ומפורסמת בארץ־ישראל ומנהג אבותיהם בידיהם לנהוג בה קדושת שביעית\", - שכוונתו להביא ראיה, ששמטת כספים נוהגת בזמן הזה, ממה שקדושת שביעית בשמיטת קרקע נוהגת בא\"י. כי לשון \"קדושת שביעית\" לא מצאנו כלל בשמטת כספים רק בשמיטת קרקעות, דשייכא בה קדושה, ומדמינן בזה שביעית ליובל דכתיב בה \"קודש\", וכמ\"ש לעיל מלשון הגמרא. וכיון שהרמב\"ן, בהשגתו על הראב\"ד, מוכיח ששמטת כספים נוהגת בזמן הזה מתוך שבא\"י נוהגת קדושת שמטת קרקע, משמע שלהראב\"ד, דסבר אין שמטת כספים נוהגת בזמן הזה, הוא־הדין שגם בקרקעות אין נוהגת קדושת שביעית. ועוד, שהרי הוא מוכיח שדין שביעית קים גם בזמן הזה, ממה שבארץ ישראל מפורסמת היא השנה ע\"פ מנהג אבותיהם שבידיהם, ואם לא היתה שביעית נוהגת לא היה נשמר המנין והיתה השנה משתכחת, - וראיה זו אין לה מקום רק אם נאמר, שלדעת הראב\"ד אין שום דין של שביעית נוהג בזמן הזה, לא בשמטת כספים ולא בשמטת קרקע, שאם היה נוהג איזה דין מדיני שביעית, וביחוד שמטת קרקעות וקדושת הפירות התלויה בה, ודאי אין שום ראי' מפרסום השנה, על שמטת כספים שנוהגת, שהרי נשתמר המנין ונתפרסמה השנה ע\"י הנהגת קדושת שביעית בשמיטת קרקעות ובפירות. וכן מורה גם לשון הר\"ן שם, שמביא את הדעה הזאת, וכתב על־זה: \"ויש מן החכמים מקילין ואומרים, שעכשיו אין שמטת כספים נוהגת כלל' ואין אנו צריכים לפרוזבול, לפי שאומרים דקיי\"ל כרבי' דאמר שאין השמטה נוהגת אלא בזמן שהיובל נוהג. דכיון דחזינן קולי טובי בפרוזבול משמע דשמטה בזמן הזה דרבנן היא, דאי דאורייתא וכרבנן דפליגי עלי, דרבי לא היו מקילין בה כ\"כ, וכיון שהשמטה תלויה ביובל דבר תורה אף מדבריהם אינה נוהגת אלא בזמן שהיובל נוהג, ובימי רבותינו היה ב\"ד קבוע בארץ־ישראל שהיו מקדשין היובל והיו תוקעין ומשלחין עבדים ושדות חוזרות לבעליהן זכר ליובל, ולפיכך היתה שמטה נוהגת מדבריהם בין בעבודת קרקע בין בהשמטת כספים, אבל עכשיו, שאין שם ב\"ד שמקדשין אותו ולא תוקעין, אין היובל נוהג כלל שדברים אלו מעכבין ביובל כדאיתא בפ\"ק דר\"ה (דף ה':), וכיון שבטל היובל לגמרי אפילו מדבריהם אף השמטה אינה נוהגת כלל\". ואח\"כ משיג הר\"ן על דעה זו כעין דברי הרמב\"ן בהשגתו על הראב\"ד. נראה כאן ברור, שידע דעתם של חכמים אלה, שהראב\"ד, דקאים בשיטתם, מסתמא הוא מכללם, - שלדבריהם אין שמטה נוהגת כלל בזה\"ז אפילו מדרבנן, לא בשמטת כספים ולא בשביתת קרקע. שהרי כך הוא אומר: \"ולפיכך היתה שמטה נוהגת מדבריהם בין בעבודת קרקע בין בהשמטת כספים\", וסיים ע\"ז: \"אף השמטה אינה נוהגת כלל\".", + "אך הרמב\"ן כתב על דברים אלה של הראב\"ד, שחזר בו הראב\"ד מדעתו זו, כי בפירושו למס' ע\"ז, גבי שמעתא דרב הונא בריה דרב יהושע (שם, ט' ב'), כתב, שגם בזמן־הזה נוהגת שמטת כספים, עכ\"פ מדרבנן. הנה בעיקר חזרה זו אנחנו לא נדע אם דברי הראב\"ד אלה ראשונים הם או אחרונים, כי מסדר הש\"ס, שדבריו לחומרא הם בעבודה־זרה, שהיא מאוחרת בסדר הש\"ס אחרי מס' גיטין, ששם כתב דבריו לקולא, ודאי שאין מזה הוכחה שדבריו בע\"ז כתב אחרי דבריו בגיטין, ו\"אין סדר למשנה\". ובפרט כיון שדבריו בע\"ז הם בפירושיו על הגמרא וכאן הם בספר ההשגות על הלכות הרי\"ף, היה מסתבר לומר, לולא דברי הרמב\"ן. שמקודם כתב פירושיו על הש\"ס ואחר־כך שם לבו לכתוב השגות על הלכות הרי\"ף.", + "לבד זה, אפילו אם נחליט שדבריו בפירושו לע\"ז נאמרו באחרונה באמת לא החליט שם בודאי ההפך מדעתו האמורה כאן בגיטין, אלא בדרך ספק. שכך כתב שם: \"קמ\"ל רב הונא, דשמיטת כספים נוהגת אע\"פ שאין שמיטת קרקעות נוהגת, דלא ס\"ל כרבי, וא\"נ ס\"ל כותיה נהי דמדאורייתא לא נהגא מדרבנן מיהא נהגא, ואפילו בחו\"ל\". הרי הפירוש הראשון, דרב הונא לא סבר כרבי, מתאים לדבריו שבכאן, שהוא מפרש שלדעת רבי הדבר תלוי בשמטת קרקעות, דהיינו קדושת היובלות, וכפי' התוס' דגיטין הנ\"ל שאין שמטה נוהגת כלל אחרי שבטל היובל אפילו מדרבנן; ומזה, שרב הונא בריה דרב יהושע לא סבר כרבי, הלא לא מוכח עדיין שאין הלכה כרבי, שהרי הראב\"ד סובר בעיקר הדין כרבי, שבזמן הזה לפחות אין שמטת קרקעות מן התורה, כדמוכח מלשונו בהשגה על הרמב\"ם גבי פרוזבול וכמו שכתבתי לעיל, אע\"פ שלדעתו שם רבא לא מוקים לתקנתא דהלל כרבי ונראה מזה דרבא לא סבר כרבי. וי\"ל בזה עוד דסמיך על זה שהירושלמי דמכילתין (פ\"י ה\"ב) מסיק לדרבי בלשון \"תמן אמרין\", שנראה שהוא סתמא דמתיבתא דבבל א\"כ כח לשון זה הוא כמו סתם סוגית הש\"ס, והוא מכריע, לפי זה, גם אם רב הונא בריה דר\"י לא סבר כותיה. אלא שבפירוש השני, האמור בלשון \"אי נמי\", חדש הראב\"ד, שאע\"ג דמדאורייתא לא נהגא מדרבנן מיהא נהגא ואפילו בחו\"ל. ומ\"מ אין מזה הוכחה שנוהגת גם שביתת קרקעות מדרבנן, די\"ל שתקנו חכמים רק בשמטת כספים לבדה. ומלשון הסמ\"ע (בסי' ס\"ז סק\"ב), בדבריו על מה שכתב שם בשולחן־ערוך: \"ומדברי סופרים, שתהא שמטת כספים נוהגת בזמן הזה בכל מקום\", נראה שגם הוא הבין כן לדעת התוספות בסוגיין דגיטין הנ\"ל. וזה לשונו של הסמ\"ע שם: \"וטעמם, כדי שלא תשתכח תורת שביעית מישראל אבל חרישה וזריעה לא אסרו בשביעית וביובל כדי שלא תשתכח, שלא היו רוב הצבור יכולין לעמוד בו לאסור בעבודת־קרקע שתי שנים. - כ\"כ התוס' בפרק השולח (דף ל\"ו, ע\"ש), דדוקא בזמן שהיה דין שמטה ויובל נוהג מן התורה היה מקויים בהם הברכה לגדל בשנה ששית לשלשת שנים. ולע\"ד היה נראה טעם אחר והוא דכיון דקדושתן תלוי' בארץ ולא שייכא בחו\"ל וכיון דלא שייכא לעשות בהו דבר בחו\"ל גם בארץ ישראל לא תקנוהו, מה שא\"כ שמטת כספים, שהיא חובת חגוף\". עכ\"פ אין זו סברא רחוקה לומר, שתקנו שמטת כספים ולא שמטת קרקעות' ולפי־זה אפילו אם אח\"כ נאמרו דברי הראב\"ד בפירושו לעבודה־זרה, ובדבריו אלה חזר באמת ממה שכתב בספר ההשגות בגיטין, אין ראיה עדיין שחזר בו גם משמטת קרקעות, שהחליט מתחלה שאינה נוהגת כלל בזמן הזה. ואע\"פ, שבעצם דבריו אלה של הסמ\"ע רחוקים הם מכונת דברי התוספות דגיטין שנסמך עליהם, שלא עלה שם על דעתם כלל לדבר ע\"ד שמטה בזה\"ז ולא אמרו רק טעם על מה שלא עשו זכר ליובל; אבל עצם סברתו נתנה להאמר, שאפשר להשוות על ידה דעת הראב\"ד בזה." + ], + [ + "בירורם של דברי הראב\"ד, שמנהג דורות האחרונים בקדושת שביעית הוא ממדת חסידות, השגת הרמב\"ן על זה ודברי הרמ\"א, ע\"פ זה, שאין מהם שום הוכחה לחלק בדין שמטה בין כספים לקרקע
הראב\"ד כתב בהשגות על הרי\"ף שם, על פי שיטתו הנ\"ל שמה שנהגו בדורות האחרונים לקיים מצות שמטה בארץ־ישראל זהו רק מצד מדת־חסידות, שהרי מעיקר הדין לא נתחייבו בה לדעתו. ועל זה השיב הרמב\"ן, שם בספר הזכות, שאין שייכת בזה כלל מדת חסידות, והרי \"כל הפטור מן הדבר ועושהו נקרא הדיוט\".", + "והנה באמת הדעת נוטה, שמי שמחייב את עצמו במצוה, שאינו חייב בה, אינו בכלל הדיוט, ואדרבא הריהו מקבל שכר. ובירושלמי דמכילתין (פ\"ו ה\"א) אמרינן: \"אמר ר' אלעזר: מאליהן קבלו עליהן את המעשרות. מה טעם ? 'בכל זאת אנו כורתים אמנה וכותבים על החתום שרינו לויינו וכהנינו'. מה מקיים ר\"א 'ואת בכרות בקרנו וצאנינו' ? מכיון שקבלו עליהן דברים שלא היו מחויבים עליהן, אפילו דברים שהיו מחויבים עליהן העלה עליהן כאילו מאליהן קבלו עליהן. מה מקיים ר' יוסי ב\"ר חנינא 'ובכל זאת' מכיון שקבלו עליהן בסבר פנים יפות העלה עליהן הכתוב כאילו מאליהן קבלו עליהן\". - משמע מזה, שמי שמקבל על עצמו מאליו מצוה שאינו חייב בה נוספת בו מעלה גדולה יותר ממי שחיבתו תורה על זה; ולא פליגי, לפי זה, ר\"א ור\"י בר חנינא אדר' חנינא, רבו ואביו, דאמר \"גדול המצווה ועושה ממי שאינו מצווה ועושה\". כי המצווה ועושה עדיף מצד עצם קיום המצוה, אבל מצד ערך הקבלה שבלב גדול יותר המקבל על עצמו מאליו, שבזה מורה על אהבת השם יתברך ואהבת מצותיו הנטועה בלבו, ולא כן העושה מה שהוא מחויב בו, שהוא מוכרח לעשותו, מפני שחיבתו תורה בכך. ואע\"ג, שלברך על המצוה, שהוא מחייב את עצמו ומצד הדין הוא פטור ממנה, חולקים בזה רבים על התו' (ר\"ה ל\"ג א' ד\"ה הא), שכתבו שיש לברך עליה, מ\"מ בעיקר הדבר אינם חולקים, דמצוה הוי.", + "אך בהשגת הרמב\"ן יש לומר, שבאמת כלל זה ש\"כל הפטור מן הדבר ועושהו נקרא הדיוט\" הוא הולם יותר את שמטת כספים בזמן הזה, דהיינו הזהירות בפרוזבול, שהרי סוף־ סוף אין זה חיוב מצוה כ\"א הפקעת מצוה, שכותבים פרוזבול ומפקיעים בזה את המצוה של תורה כדי שלא לעבור עליה, ואדרבא האמר שמואל על הפרוזבול שהוא \"עולבנא דדייני\", אלא שעל צד ההכרח הוזקק הלל לתקן תקנה זו, - מה שאין כן בשמטת קרקע. ומ\"מ יש לומר שכיון שרצו להחזיק במצות שביעית במדת־חסידות, מצד חבת־הקדש של המצות התלויות בארץ, באו להחזיק משום כך גם בתקנת פרוזבול בחוץ־לארץ, כאמוראי בתראי דבבל. ובודאי גם אחרי הכרזתו של רבי ינאי: \"פוקו וזרעו בשביעית משום ארנונא\", נמצאו עוד רבים שלמי אמוני ישראל שלא השתמשו בהיתר זה למעשה, והחמירו על עצמם לקיים את השביעית כהלכתה, אע\"פ שהיה עליהם עול הארנונא, ועליהם אמרו במדרש רבה (פ' ויקרא פ\"א): \"גבורי כח עושי דברו, אלו שומרי שביעית: חמי חקליה ביירה, כרמיה ביירה, ?ויהב ארנונא ושתיק\", ולגבייהו בודאי הוי מדת־חסידות. ואע\"פ, שבמקור־הדין של \"כל הפטור מן הדבר ועושהו נקרא הדיוט\", בירושלמי (ברכות פ\"ב ה\"ט; שבת פ\"א ה\"ב) משמע מפורש, שאפילו במצוה גמורה, שנפטר האדם ממנה ע\"י איזה תנאי, אמור כלל זה, דאמרינן ליה התם גבי המחמיר על עצמו להתפלל באמצע סעודתו, אע\"פ שאמרו חכמים: \"ואם התחילו אין מפסיקין\". וכן מדמה שם לחתן הפטור מק\"ש אם קורא, - הנה יש לחלק, שבמצוה שהפטור שלו ממנה הוא מקריי, ועוד יבא זמנו להתחיב בה מן הדין, יש בזה הדיוטות במה שהוא עושה בזמן הפטור, שמורה שכל אפין שוין לדידיה שגם בעת החיוב אינו ניכר שעושה מפני הצווי; אבל אם הפטור הוא לגמרי, שאין לו לפי המצב לקיים המצוה כלל ונפשו צמאה לדבר ה' לקיים המצוה אע\"פ שאינו מצווה, אין זה הדיוט אלא טוב וישר, ויש בזה ודאי מדת חסידות, ודומה הדבר לאבות שקימו כהת\"כ עד שלא נתנה. ואצ\"ל כשהפטור הוא מפני הדחק, וגבורי כח עושי דבר ה' מתגברים על הדחק לקיים המצוה. והוא דומה לטומאה דחויה בצבור, דכל מה דמצינן לאהדורי אטהרה מהדרינן. גם הא ד\"כל הפטור מה\"ד ועושהו נקרא הדיוט\" במחלוקת הוא שנוי, ותימא שהרמב\"ן הביאו בפשיטות כדבר מוחלט.", + "ובזה יתישרו גם דברי הרמ\"א. מה שבחשן־משפט (סי' ס\"ז ס\"א בהגהה) מביא דעת הרז\"ה והראב\"ד, בלמוד־זכות על האנשים שאין עושין פרוזבול שעל דעת זו הם סומכין, שבזמן הזה גם מדרבנן אינו משמט, - וביורה־דעה (סי' של\"א, סי\"ט) כשפסקו הטור והמחבר, ששנת־השביעית היא כולה הפקר ואין בה לא תרומה ולא מעשרות כלל לא הגיה מאומה ולא חשש לדעתם של המקילין בפרוזבול שעליהם סמכו אותם שלא עשו פרוזבול. ומזה מביא ראיה בס' בית־הלוי, שהרמ\"א סובר, ששמטת קרקעות יותר נוהגת בזמן הזה משמטת כספים, שאפילו לדעתם של המקילין בפרוזבול משום שאין יובל בזמן הזה אף מדרבנן, רק שמטת כספים תלויה ביובל ולא שמטת קרקעות, ולכן לא הביא דעתם גבי קרקעות.", + "ולע\"ד אין מזה ראיה כלל לחלק בין שמטת כספים לשמטת קרקעות, והרמ\"א שפיר עביד שלא הגיה כאן כלום אפילו להחמיר מצד \"יש-אומרים\" אלה, שאמר שעליהם סמכו, בפרוזבול להקל. שהרי כמו שהעיד הרמב\"ן על המנהג המפורסם, הלא לא היו סומכים כלל בארץ־ישראל על המקילין בשמטת הארץ בזה\"ז, א\"כ בשל ישראל הלא היו נוהגים להפקיר כדין פירות שביעית, וממילא שוב אין כאן חיוב תרומות ומעשרות. שהרי ההפקר הבא ממילא, מרצונו להפקיר גם בלא צד המצוה, גם הוא פוטר מן המעשרות, כדאמרינן (ר\"ה ט\"ו א'): \"אמר רבה אתרוג בת ששית שנכנסה לשביעית פטורה מן המעשר ופטורה מן הביעור\". ופריך: \"פטורה מן המעשר אמאי, דאמרינן זיל בתר חנטה, אי הכי תיחייב במעשר, א\"ל: יד הכל ממשמשין בה - ואת אמרת תיחייב במעשר ?\" וכן פירש\"י על זה: \"יד הכל ממשמשין בה, נהי דלא מיחייב לאפקורה, דלא נהגא בה שביעית, מיהו כל שדות ופרדסות הפקר הן בשביעית ואין אתרוג זה נשמר בו לבדו, ועל כרחו הכל ממשמשין בו והפקר פטור מן המעשר\", והדברים ק\"ו, שמה שמפקירים באמת הפקר גמור, מפני שמקימים בו מצות שביעית, הוא פטור מן המעשרות אף לדעת הפוטרים אותו ממצוה זו, א\"כ כל פירות של ישראל הרי הם הפקר ופטורים מן המעשרות אף לדעת המקילין, ולכן הלא לא היה לו לרמ\"א להזכירם גבי שמיטת קרקע, לענין חיוב תרומ\"ע. ופשוס, שגם המקילים לא ערערו על המנהג, שנהגו ישראל בארץ־ ישראל לקיים ממדת־חסידות, כמו שאמרנו לעיל, את מצות השמטה, מחביבות המצוה שהרי הם מודים שמדת־חסידות ישנה אפילו בשמטת כספים וק\"ו בשמטת־קרקעות, שבודאי יש בה משום מדת־חסידות הרבה יותר מבשמטת־כספים, משום שבשמטת-קרקעות קימו בזה מצוה בפעל. נשארו, איפוא, רק פירות של נכרים, שלדעת המחיבים קדושת־שביעית בשל נכרים, - והם הלא אינם מופקרים, - היה צריך להיות עליהם חיוב מעשרות לדעת המקילי בשביעית, והיה ראוי לחוש לדעתם. אבל גם משום זה לא היה צריך להגיה מאומה, שהרי כבר הגיה כדעת הפוטרים קרקעות של נכרים ופירותיהם מקדושת שביעית, ולכך חיבים הם בתרומ\"ע.", + "ומצד יסוד ההלכה נראה, שאע\"פ שבאמת אין לנו מקור מפורש בדברי חז\"ל שבזמן הזה שאין יובל גם מדרבנן אין שביעית נוהגת כלל אין זה רק אם נפסוק הלכה כרבי יהודה ששנת־ החמשים עולה לכאן ולכאן, שאז אין סדרו של מנין השנים נהרס ע\"י ביטול היובל. אבל אם נפסוק כחכמים, כראוי למיזל בתר רבים, והראיות נוטות הן לכאן ולכאן, - וכמו שפסקו כן כמה מרבותינו הראשונים, ולפ\"ד נראה, שגם הרז\"ה והראב\"ד סברו כותייהו וכן פסק גם הרמב\"ם מעיקר הדין, - הלא כיון ששמטה אחרת לא היתה נהוגה רק אותה שתלויה ביובל שבלא סדר של יובל הלא נהרס מנין השנים, נמצא, לדעתם, שאין השמטה במקומה, ולכן סבירא־להו לאלה הפוסקים בפשיטות, שזה אי־אפשר אפילו מדרבנן. שהרי לא תקנו חכמים אלא כעין דאורייתא, לפיכך אין זה שייך רק על אותה השנה, שהיא מן־התורה שביעית אם היו התנאים מתמלאים; אבל כיון שאין יובל כלל ואנו צריכים לשנות את סדר השנים, אין אז שום שמטה כלל. ולפי־זה יש בא מת מהא דאמרינן בסוגיא דערכין \"מנו יובלות לקדש שמיטין\" יסוד גדול לסברתם, שהכל הי' מדרבנן וכרבי סבירא־להו, שהמנין הוא מוכרח, כדי שתהיה עכ\"פ שמיטה נוהגת מדרבנן, וכשאין מנין של יובלות, כדי להעמיד שמטה במקומה, אז אינה נוהגת גם מדרבנן. ולזה המנין סבירא־להו שצריך ב\"ד הגדול, והוא לאו דוקא ב\"ד שבלשכת־ הגזית, כמו שצריך בדיני נפשות שיהיו ב\"ד יושבין בלשכת הגזית, ומשגלתה סנהדרין וישבה לה בחנויות פסקו לדון דיני נפשות (שבת ט\"ו א'), אלא ב\"ד סמוך ומובהק לישראל שראוי לקדש שנים ולמנות יובלות. וב\"ד כזה הי' באמת עד דורם של אביי ורבא, שהיו מקדשים ע\"פ הראיה והולכים אחרי קביעות ארץ ישראל כמבואר בדברי הרמב\"ם (ה' קידוש החדש פ\"ה ה\"ג). ובזה סרו השגותיו של הרמב\"ן על הראב\"ד, מהא דפסקו סנהדרין מלשכת הגזית בדורות היותר קדומים, שאעפ\"כ נהגה שמטה, משום שאין המנין שייך דוקא ללשכת הגזית אלא לב\"ד סמוך ומומחה לכל ישראל וזה היה בכל זמן הנשיאות.", + "ומה שהגאון בית־הלוי מצדד לומר, דכל עיקר שביעית דרבנן נתן להאמר, רק אם זה שיובל בזמן הזה הוא מדרבנן הוא בא מכח ביטול הקדושה שלאחר החורבן, אבל אם נאמר, שקדושה שניה לא בטלה, ומה שהשביעית היא דרבנן הוא רק מכח בטול היובל והארץ בקדושתה עומדת, אז הוי כמידי דאורייתא. הנה עצם הדבר אינו מוכרע, והסברא, שאם בטלה קדושת הארץ שוב אין שייך חיוב המצות לענין של תורה, משום דהויא כחו\"ל ואם לא בטלה קדושת הארץ, אלא שאין אנו מקיימים שמיטה מפני ביטול היובלות, אז המצוה שייכת לנו בעיקרה, ומה שאנו מקימים אותה גם מצד תקנת חכמים הוי כמידי דאורייתא, - אין זו סברא ברורה. דממה־נפשך: אם ניזיל בתר כללות קדושת הארץ, הרי הדבר ברור - וכדלקמן בד' כפתור־ופרח - שלעולם עומדת היא ארץ ישראל בקדושתה הכללית, אפילו אם המצות מופקעות ממנה, כמו שהיתה עומדת בקדושתה מעולם ובימי האבות אע\"פ שלא נתחיבה עדיין במצות התלויות בארץ. ואפילו אם נאמר, שהיחש הרוחני לקדושת המצות עושה את חיובנו דמדרבנן כחיוב של תורה, הרי אפילו בימי האבות יש יחש לקדושת המצות עם ארץ־ישראל וכדברי הרמב\"ן (בראשית כ\"ו ה') שעיקר מה שקימו האבות כהת\"כ היה בארץ ישראל שמפני קדושתה שייכת היא לקדושת המצות לעולם, וכמו־כן היא שייכת יותר לקדושתן גם אחר שנתבטלה ע\"י החרבן הקדושה הנוספת; ממילא משמע שכשנבא לדון מצד היחש הכללי של קדושת הארץ אין הבדל אם ביטול חובת השמיטה הוא מפני ביטול היובל או מפני החורבן. ואם עיקר הדבר, שתעשה כאן תקנת חכמים כמידי דאורייתא, הוא תלוי בביטול קדושת המצות בפרטיות, אף אנו נאמר שכל מצוה שבטלה בטלה קדושתה הפרטית וכמשכ\"ל וכשבטלו היובלות בטלה קדושת־הארץ הפרטית שלגבי יובלות, וכשבטלו השמיטין מן־התורה ע\"י ביטול היובלות בטלה קדושת־הארץ הפרטית שלגבי שמיטין. ואם נאמר בכל מצוה, שביטולה מה\"ת בא ע\"י ביטול קדושת־הארץ, שכשהיא נוהגת מדרבנן אין לדון אותה בחומר של־תורה לדיני ספקות וכיוצא־בזה, הוא־הדין שאין לדון כן בשביעית לכל הדעות, בין לדעת האומרים שביטולה מה\"ת בא מפני ביטול היובל ובין לדעת האומרים שהוא מפני החורבן. ואפילו לפי דבריו של הגאון ביה\"ל ז\"ל אין סברתו שייכת רק אם נאמר, שהשמיטה חלה באותה שנה עצמה, שהיתה ראויה לחול בה אם היתה נוהגת מן־ התורה, וזהו רק להפוסקים כר\"י, אבל להפוסקים כחכמים הרי שנת־השביעית הנהוגה אצלנו, ע\"פ מדת התורה, היא שנה של חול ברוב השנים של השמיטות, כיון שחסרה שנת היובל א\"כ בודאי אין לה חומר של־תורה כלל ודמי כאילו היה הביטול מצד החרבן, לפי סברתו.", + "וכן הרמב\"ן שטען על הראב\"ד, שמה שנהגו בדורות האחרונים לקיים מצות שמיטה אין זה ראוי להיות בכלל מדת־חסידות, ד\"כל הפטור מן הדבר ועושהו נקרא הדיוט\", נראה שכתב כן, לפי שלדעת הסוברים שבטלה שמטה לגמרי, משבטלו יובלות, מפני שאין ב\"ד ראוי לכך, הרי הלכה כחכמים, ששנת־השמטה היא לעולם אותה שנה החלה ע\"י אמצעיות מנין היובל ולפי זה הלא אין שום יסוד למנהגנו למנות שמטה בלא יובל ודומה כאילו עשינו שנה של חול לשנת־שמטה, - לפיכך אין זה כלל מדת־חסידות, והם ז\"ל י\"ל שהיו סבורים, שהאמוראים החמירו בשביעית, אחר זמן ביטול הב\"ד, לפי חשבונם ע\"פ סדרי היובל." + ], + [ + "בירור דבר השבועה האמורה בנחמיה י', שאינה מוציאה את חיוב השמטה בזמן הזה מידי דרבנן
הגאון בעל בית־הלוי ז\"ל בא לחדש, שרק אז אפשר לדון את השביעית בזמן הזה למידי דרבנן, אם נאמר שקדושה שניה בטלה, שקודם חורבן־הבית היתה מן התורה ואח\"כ נשארה, לחייב המצות התלויות בארץ, רק מדרבנן. אבל לדעת האומרים, שקדושה שניה קדשה לעתיד לבא, אי־אפשר לדון אותה לדרבנן בכל אופן, אפילו אם נאמר שמפני שאין היובל נוהג אין שביעית נוהגת מן התורה, - מפני שכבר קבלו עליהם בימי עזרא אלה ושבועה כאמור בספר נחמיה י', על קיום כללות התורה, ופרטו שם כמה פרטים ובתוכם: \"ונטוש את השנה השביעית\". וכיון שהקדושה לא בטלה ולא נשתנה בזה מאומה מאז, הרי יש עלינו עתה בשביעית חומרא של דברי־קבלה, שהם חמורים מסתם מידי דרבנן וספיקם להחמיר. ועוד יש בה דין של קבלת שבועה שקבלו עליהם אבותינו, שהיא מן התורה.", + "אכן דבריו אלה מפליאים מאד, ויש עליהם כמה תשובות.", + "א) שהרי אם נאמר, שיש לחוש בחיוב שביעית מצד השבועה הזאת שמימי עזרא, הלא תקשה טובא בסוגיאן דפרוזבול בגמרא דגיטין. כשמתרץ שם אביי, על קושית הגמ': \"ומי איכא מידי דמדאורייתא משמטא והתקין הלל דלא משמטא\" - בשביעית בזמן הזה דרבנן, ולפירש\"י סבר הלל כרבי, ואע\"ג דהוה הלל בבית שני מ\"מ סבר אביי שגם בבית־שני לא נהגו שמיטין מדאורייתא כיון שלא היה יובל נוהג, וגם לפי' ר\"ת שבזמן בית שני היה יובל נוהג מה\"ת, כפי מסקנת הגמרא דערכין הנ\"ל הלל תקן את תקנתו על אחר החורבן וזה נקרא \"לדריה\", לדור החרבן, א\"כ מדהוצרך להסמיך יסודו של הלל על ההיקש של שמטת קרקע ושמטת כספים בביטול היובל שמע־מיניה דס\"ל עכשו שעצם קדושת הארץ קימת, ואם־כן הלא קים עדיין כח השבועה ההיא, ובה התחיבו גם בשמטת כספים כבשמטת קרקעות, שהרי מפורש שם, אחרי \"ונטוש את שנת השביעית\" - \"ומשא כל יד\" דהיינו שמטת כספים, כדכתיב באורייתא: \"שמוט כל בעל משה ידו\", וכמו שפירשו המפרשים שם בנחמיה, - ומה הועיל אביי בתירוצו והרי סוף־סוף יש כאן דין שבועה שהוא מן התורה, וגם על דברי-קבלה קשה לומר, שיבא הלל ויבטל אותם, ועדיין איך התקין הלל דלא משמטא ? ואף לרבא, דמתרץ הפקר ב\"ד הפקר, יקשה מ\"מ, שחיוב השבועה להיכן הלך, אלא שי\"ל דדמי כאילו חיבוהו ב\"ד ממון אחר, אחר שעברה שביעית ע\"פ ב\"ד. אבל לאביי ודאי קשיא.", + "ב) ועוד קשה טובא, לפי־זה, בסוגית הירושלמי דשביעית ודגיטין הנ\"ל. על הקושיא \"והלל מתקין על דבר תורה?\", מתרץ שם: כמאן דאמר מעשרות מדבריהם, שמאליהן קבלו עליהן את המעשרות, - ומאי מהני דקאמר שהוא מן דבריהם? הרי יש כאן חיוב שבועה וגם דברי קבלה. ואין לישב כפי פי' ר\"ת, שתקנת הלל היתה על אחר החורבן ולכן יהא ניחא, שאם מעשרות מדבריהם לאחר חורבן בית שני הלא נחלש מאז חיובן של המצות התלויות בארץ, ובטל דינן מן התורה, וע\"י כך בטל גם חיוב השבועה מעליהן. שהרי אמר שם על־זה: \"אמר רבי יוסי, וכי משעה שעלו לבבל לא נפטרו מן המצות התלויות בארץ ?\", א\"כ הרי היו פטורים גם קודם חרבן בית שני ונמצא חומר־הדין של זמן הבית וזמן החורבן שוה, ואיך הוקל הדבר כיון שיש בזה חיוב־שבועה, שהוא דבר־תורה ?", + "לכאורה היה אפשר לישב ע\"פ דברי התוס' (גיטין שם, ד\"ה מי), שמוסר שטרותיו לב\"ד מן התורה אינו משמט; כי כל עיקר הקושיא על תקנת הלל היא, שאין ראוי ללמד לרבים להפקיע הובת שביעית של תורה. וע\"פ זה יש לומר עוד, שמצוה הבאה מכח שבועה שקבלו מאליהן אינה כ\"כ חמורה בזה כמו גוף דברי תורה, אע\"פ שמצד השבועה היא מן התורה, שהרי באמת אין כאן העברה על השבועה. ודמי למה שכתבו התוס' (תמורה ו' א', ד\"ה והשתא), שבאיסור שבדה מאליו וקבל עליו בשבועה לא אמר רבא מילתיה, דכל מילתא דאמר רחמנא לא תעביד אי עביד לא מהני, כן גם גבי דידן לא שייך לומר באיסור כזה, שבדו מאליהם וקבלוהו עליהם בשבועה, שאין ראוי ללמד להפקיע איסורו. וסמך לדבר יש לומר, שכן הערימו על השבועה, מפני צרך השעה, גבי עובדא דבני בנימין ע\"י המחוללות (שופטים כ\"א), משום שהיה איסור הבדוי מלב, דקיל בזה, ובאיסור אחר של תורה י\"ל שלא היו עוברים עליו מפני תיקונם של אותם האנשים הנשארים, אפילו ע\"י הערמה. אבל כל זה אינו מעלה ארוכה כלל לפי מה דמסקי כאן התוס' ע\"פ רש\"י, שמה שמוסר שטרותיו לב\"ד אינו משמט אין זה מן התורה, א\"כ הוי כאן העברת דברי־תורה ממש.", + "שוב ראיתי, שהמחבר עצמו ז\"ל הרגיש בדבר זה ולכן כתב, שיש בשבועה זו, מלבד חיוב של אלה ושבועה, עוד חיוב של תקנות ב\"ד, שהוא עומד באיסורו וצריך ב\"ד גדול ורק מחיוב האלה והשבועה התיר הלל מה שהתיר ע\"י תקנתו, כדין חרמי צבור, כמבואר ביו\"ד (סי' רכ\"ח סכ\"ה) שניתרין בלא פתח וחרטה, ולא שייך בהם דין נדר שהותר מקצתו הותר כולו כמבואר בדברי הש\"ך (שם סקפ\"א), והוא־הדין שאין צריך ב\"ד גדול בחכמה ובמנין, דלא נזכר זה גבי חרמי צבור. אבל לע\"ד הדברים דחוקים לומר, שבדבר שנתקן ע\"י אלה־ושבועה יהיו בו שני דברים מיוחדים: תקנה ושבועה, מכיון שנשבעו הלא הם סומכין כולם על השבועה ־ ולמה להם לדון על זה עוד, חוץ מהשבועה, בכח של תקנה, ולאיזו מטרה ? ולומר, שמשום כך הוסיפו על השבועה את חיוב התקנה, לפי שחשו שיבא איזה דור לבטל את השבועה, לכן הוסיפו עוד את חיוב התקנה שאעפ\"כ ישאר נאסר בכח חיוב זה, זהו דוחק גדול. כי למה להם לקשר כל־כך את הדורות הבאים יותר מכחה של האלה והשבועה ? ואם יראו כולם שיש צורך בהיתר הלא בודאי יהיה ראוי להתיר, ומה איכפת להם שיתינו אז? ועוד, הלא עצם הדבר תמוה, שלהיתר שבועה לא יהי' צריך ב\"ד גדול, ולהיתר התקנה צריך. העיקר פשוט הוא, שהדין מחולק בין תקנת הקהל לתקנת ב\"ד: תקנה שהקהל מקבלים עליהם מעצמם, הם עצמם חוזרים בהם וכך היתה דעתם, והוא־הדין בתקנה בלא חרם ושבועה כמו ע\"י חרם ושבועה די בהתרת הקהל אבל בתקנה, שנתקנה לא מאת הקהל עצמו כ\"א מגזרת ב\"ד, שבה גם המתירים הם ב\"ד, בין שהיא מטעם תקנה בין שהיא מטעם חרם ושבועה, צריך ב\"ד גדול. ואפילו בחרם פרטי יש אומרים, שצריך שיהיו המתירים גדולים כמו האוסרים (שם סי' של\"ד סכ\"ה). ומלבד זה, הלא התקנה והשבועה של המעשר והשמטה היא דבר שנהגו כל ישראל דלא שייך כלל התרה על זה, כדברי רש\"ל בתשובה כמבואר בש\"ך (שם סי' רי\"ד, סק\"ד).", + "אלא שאין אנו צריכין לכל זה והקושיות הנ\"ל שבבבלי ובירושלמי אתיין שפיר, מפני שבאמת א\"א כלל לחיוב של שבועה זו שיחול בזמן הזה, מפני כמה טעמים, כמו שיתבאר להלן.", + "ג) ראשית-דבר, הרי כתוב שם בקרא לשון שבועה, ושבועה אינה חלה כלל על הדורות הבאים כדקיי\"ל ע\"פ תשובת הרא\"ש, שאי־אפשר כלל לגזור בה על הנולדים אח\"כ כי־אם בלשון חרם ונידוי (שם סי' רכ\"ה סל\"ה). ונראה לומר דסבר כן גם הרמב\"ם ולכן כתב (הלכות מעשר, פ\"א ה\"ד): \"עזרא קנס את הלוים בזמנו, שלא יתנו להם מעשר־ראשון, אלא ינתן לכהנים. לפי שלא עלו עמו לירושלים\", - שכבר בקשו למצא מקור לדבריו מהיכן למד, שהקנס הזה היה רק לזמנו, - משום שאותו הכתוב \"והיה הכהן בן אהרן עם הלוים בעשר הלוים\", שממנו למדו רש\"י (חולין קל\"א ב', ד\"ה לבתר) ותוס' (יבמות פ\"ו ב' ד\"ה מפני) את הקנס של עזרא, הוא בין כל התקנות שבפרשה זו של כריתת האמנה, שנאמרה בלשון שבועה, שהיא אינה חלה רק על אותו הדור בלבד. ומשום־הכי לא היה דבר זה מכח השבועה כ\"א באותו הדור, ומה שנמשך אח\"כ לא נמשך כלל מכח דברי־קבלה, וק\"ו שלא מכח שבועה, כ\"א מה שקבלו מאליהם והניחו מנהג אבותיהם בידיהם והוי לכל דבר ככל דברי־סופרים, לפיכך לא נזכר בשום מקום איזה יחס של חיוב שבועה, מצד תקנה זו.", + "אך הט\"ז הסביר (שם סי' רכ\"ח ס\"ק מ\"ג) טעם החילוק בזה בין שבועה לחרם ונידוי, שהיא אינה חלה על הנולדים אח\"כ והם חלים, וכך כתב: \"נראה הטעם, דשבועה אוסר נפשיה אחפצא ואין בידו לאסור נפש אחר על שום חפץ, אבל נדוי וחרם הוה קללה על כל מי שיעשה כך וכך, ושום אדם לא יכניס עצמו בתוך הקללה\". לפי זה יש לדון, ששבועה שיש בה אלה תהיה כמו חרם ונדוי, מפני שאלה לשון קללה הוא כמו שפירש\"י (שביעית ל\"ה ב', ד\"ה וכן ה\"א כו' ופרכינן) ושייכא גם על הנולדים אח\"כ, כמו חרם ונדוי, - וכאן בקרא דנחמיה, בכריתת־אמנה, כתיב: \"באלה ובשבועה\". מ\"מ לא משמע כן, שהרי אמרינן שם בגמרא (ל\"ו א'): \"מנין לאלה, שהיא שבועה\", משמע שיש לה כל דין שבועה ולא דין נדוי וחרם. ונראה, שעיקר אלה היא שבועה שאוסר נפשיה אחפצא, אלא שכלולה בה גם קללה על כל מי שחל עליו איסור זה והוא עובר, ולפיכך כיון שאין שבועה חלה על הנולדים גם הקללה שבאלה אינה חלה עליהם, אבל בחרם ונדוי הקללה היא על עצם הפעולה ואינה קשורה בחלות האיסור. ומניעת חלות האלה על הנולדים דמי להא ד\"מנה אין כאן משכון אין כאן\" (קדושין ח' ב'), דהיינו לפי שחסר יסוד ההשתעבדות אין למשכון על מה לחול (עין שם תוס' ד\"ה מנה), והכא נמי אין לצד הקללה שבאלה על מה לחול בנולדים אח\"כ, כיון שאין חל עליהם צד השבועה שבה שהוא יסוד הקללה, לפי שהוא איסור חפצא.", + "ד) גם בלאו־הכי נראה, ששבועה זו כולה אינה שייכת רק לזמן בית המקדש, כיון שכתובים בה עניני בית המקדש ונסתימה בזה: \"ולא נעזב את בית אלהינו\". וזה עדיף יותר מהא דעשר נסיעות, דמדסמיך ליה דין ניסוך־המים ילפינן, דהוי דוקא בזמן שבית המקדש קים אבל בזמן הזה לא (מו\"ק ד.). ואפילו להסוברים, שאין שום שייכות לקדושת שביעית עם קדושת בית המקדש, מ\"מ ודאי, שקדושת-הארץ - אע\"פ שנשארה הקדושה לכמה דברים, אבל - נתמעטה באיזו מדרגה ע\"י חורבן הבית וגלתה שכינה, על־כן אין פלא אם נאמר, דמסתבר לחכמי הדורות, שכל עקרה של שבועה וקבלה זו לא היה רק בזמן הבית. אמנם לא תתורץ בזה דעת הרמב\"ם, שמפורש בדבריו, שגם בזמן הבית הי' מדרבנן בעלית עזרא ולא הזכיר כלל מחיוב השבועה, וצריך לומר, כאמור לעיל, שלא הי' כ\"א לאותו הדור, וכמה שיתבאר עוד להלן ה) באמת עיקר השבועה הלא הי' לשמור את מצות ד' ככתוב: \"ללכת בתורת האלהים אשר נתנה ביד משה עבד האלהים\", לכן י\"ל שאין שבועה חלה לקיים את המצות ולא הוי אלא לזרוזי נפשיהו, כהא דרב גידל אמר רב: \"מנין שנשבעין לקיים את המצוה\" (נדרים ח' א'), א\"כ כל מה שנמשך אח\"כ דמי להתפסה, שנאמר בְוָיו־הָעִטוּף, וגם על הדברים שנזכרו שם, שלא היו חייבים בהם וקבלום עליהם בכלל שבועה זו, לא הי' בזה כח של שבועה ממש, כיון שכח זה לא חל על הדבר הראשון, שהוזכר בעיקר סמוך לשבועה. ואין שייך לומר כאן משום כולל, שתחול גם על קיום התורה שבועה ממש, כמו כולל דברים המותרים עם דברים האסורים דמהני, לפחות, למאן דאית ליה באיסור כולל איסור־חל־על־איסור (שבועות כ\"א ב', ועיין פרש\"י שם ד\"ה בכולל), דה\"נ השבועה תהני ע\"י מה שכללו דברים שלא נצטוו בהם עם דברים שנצטוו בהם, כדברי הירושלמי דמכילתין (פ\"ו ה\"א) הנ\"ל. שהרי אין נחשב איסור כולל רק בפעולה אחת, כה\"ג דשבועות הנ\"ל שכלל יחד דברים המותרים עם דברים האסורים כשנשבע: \"שבועה. שלא אוכל\", - וכדיוק לשון רש\"י שם וכן כתב הריב\"ש בתשובה קנ\"ט והרחיב הדברים קצת במשנה־למלך (ה' שבועות פ\"ה הי\"ח). - אבל כאן הלא הם דברים נפרדים, שאינם כלולים בכלל אחד, כי \"ללכת בתורת האלהים אשר נתנה ביד משה\" משמע מילי דאורייתא, שנצטוו עליהם ביד משה, וכדדייק הרמב\"ם בספר־המצות בשרשים (שורש א') שלשון \"תרי\"ג מצות נאמרו למשה\" מוציא מכלל זה מצות דרבנן; ואם נאמר, שגם מצות דרבנן כלולות במאמר זה, הרינו קרובים בזה לדעת מוהר\"ל ן' חביב, המובאה בש\"ך (סי רל\"ט סק\"כ), דמידי דרבנן, כיון שיש בהם לאו ד\"לא־תסור\", הוי ממש מן התורה ואין שבועה חלה עליהם, מיהו היה אפשר לומר, שכללו גם מה שהסמיכו חכמים ולמדו ממדרש הפסוקים, ועל זה חיילא שבועה לפ\"ד, אבל מתוך שפרטו אח\"כ כמה פרטים נראין הדברים כפשוטם, דהיינו תורה־שבכתב ממש ולא חיילא שבועה כ\"א לזרוזי. מ\"מ נראה, שמה שהוא דרשא דקראי ממש, אע\"פ שאין בו לאו, ודאי נכלל הוא בכלל \"ללכת בתורת האלהים אשר נתנה ביד משה\", ולפ\"ז לדעת הרמב\"ם, דסבירא־ליה (ה' שבועות, פ\"ה ה\"ז) ששבועה חלה על חצי שיעור, והוא־הדין לכל מה שהוא דאורייתא אע\"פ שאין בו לאו, יש לדון גבי דידן דין איסור כולל בחדא מילתא. אמנם לדעת הרשב\"א בתשובה תרי\"ו, המובאה בש\"ך (סי' רל\"ח סק\"ו), אין בחצי שיעור, - ונראה, דה\"ה בכל מידי דאורייתא דאתיין מדרשא, - משום איסור שבועה. והתוספות (שבועות כ\"ב ב', ד\"ה אהיתירא) נראים כמסופקים בזה; ואח\"כ (שם כ\"ג ב', ד\"ה דמוקי) נראה דפשיטא להו, דהיכא דליכא אפילו איסור עשה, אף שהוא דאורייתא, שבועה חלה עליו. ותמיהא לי מה שנראה מדברי הש\"ך שם, שמהתוס' שם נראה, דחשיב גבי חצי שיעור מושבע ועומד, בדרך ודאי.", + "ו) ובעיקר הדבר נראה, ששבועה זו היתה בכתב, וכבר קהו בה אקהייתא מרבנן בתראי בדין שבועה בכתב, ועוד כנראה משם הלא רק חתמו את שמותיהם על נוסח השבועה, \"באו על החתום\", ואין בזה כלל משום שבועה מצד הדין והוי רק לזרוזי ובכלל תקנת־חכמים. ובכהאי גונא י\"ל דקיל מדברי קבלה בעלמא, כיון שע\"פ דין לא חשיבא שבועה בהא והוא רק ספור־ דברים מה שקבלו עליהם בכח תקנת־חכמים. ואע\"פ שהיו מהמיסדים בעלי רוה\"ק הרי זה כמו תקנת נביאים (ואפילו תקנת משה רבנו), דהוי רק דרבנן, כמו שנתבאר בכסף־משנה (הלכות מגלה וחנוכה, פ\"ג ה\"ו). ובמד\"ר רות פרשה ג': \"ר' שמעון בר אבא בש\"ר יוחנן אמר, כיון שגלו נפטרו והם חייבו עצמן מאיליהן. מה עשו אנשי כנסת הגדולה ? כתבו ספר ושטחוהו בעזרה ובשחרית עמדו ומצאוהו חתום, הה\"ד: ובכל זאת אנחנו כורתים אמנה וכותבים ועל החתום\". ולפ\"ז הי' נראה, שלא הי' כאן רק ענין של דברי קבלה ורוה\"ק ולא שבועה ממש, ואפילו בכתב, אלא שאח\"כ משמע, שבאו ג\"כ על החתום כפשוטו, דמסיים שם במדרש: \"כתוב אחד אומר ועל החתום וכתוב אחד אומר ועל החתומים, האיך, אלא - ועל החתום זה ב\"ד של מעלה, ועל החתומים זה ב\"ד של מטה\". אמנם הדברים עתיקים אם בבא בחתימה על השבועה נכללת בכלל שבועה, אפילו כדין שבועה בכתב. ואין כאן מקום לבירור זה.", + "ז) אם היינו באים למדה זו, לאמר, שמה שנזכר בכתב־האמנה שבנחמיה יש בו משום חיוב שבועה, אז היה מקום לדון, שהיו צריכים להיתרו שאלה, לא כמו שאר חרמי צבור ושבועותיהם, שהם ניתרים בהכרזת־הקהל לבדה. שהרי היו כאן, בקבלת שבועה זו, דברים יתרים על כל תקנות צבור, חרמיהם ושבועותיהם. שלא מצינו כלל שיהיו באים בכתב וחותמים בקבלתם, ודמי בזה להא דתשובת הרשב\"א המובאה ביורה־דעה (סי' רכ\"ח סכ\"ה), שאם הוסיפו בהטלת־החרם דברים יתרים מכפי המנהג הקבוע בזה, אינו ניתר כ\"א ע\"י שאלה. ואם נאמר, שהתרתו של הלל ג\"כ היתה ע\"י שאלה, ־ שוב אנו חוזרים לדין של \"נדר שהותר מקצתו הותר כולו\"' שהרי כל עיקר מניעת דין זה של \"הותר מקצתו הותר כולו\" גבי חרמי צבור הוא מפני שאינם צריכים שאלה והתרתם היא רק מכאן ולהבא, כמבואר בש\"ך (סי' רכ\"ח הנ\"ל ס\"ק פ\"א), אבל כאן, כיון שהוצרכו שאלה שוב יש בהן דין \"הותר מקצתו - הותר כולו\", ולא ישארה כלל חובת שבועה.", + "ח) ומה שכתב מצד ספק בדברי-קבלה להחמיר, עדיין אינו מוחלט כלל דבר זה בעיקרו:", + "מפשטם של דברי הר\"ן במגילה בשם הגאונים, בהא דחזקיה קרי בטבריא בארביסר ובחמיסר, שכתבו שהוא מצד מדת־חסידות, וכן נוטים גם דברי הגר\"א בביאוריו (ארח־חיים סי' תרפ\"ח סק\"ח), - משמע דפשיטא להו, שגם ספק דברי קבלה להקל. ומה שהשיג על זה ה\"טורי־ אבן\" מהא דבין־השמשות של תשעה־באב אסור (פסחים נ\"ד ב'), דמשמע לו שהוא משום ספק דברי־קבלה לחומרא, - זה אינו מוכרח כלל. שהרי משמע בגמ' שם, שגם בתענית־צבור, שב\"ד גוזרין על הגשמים, בין־השמשות שלו אסור, כל היכי שאוכלין ושותין מבעוד יום, וכן הוא במג\"א (סי' תקע\"ה סק\"ב), אלמא שהוא חומרא בכל תענית־צבור גמור, לא משום דברי־ קבלה. ואולי משום שהוא דומה ליום־הכפורים בהפסקה מבעו\"י, גזרו משום יום־הכפורים. ובטו\"א עצמו נחית לסברא דגזירה בתשעה־באב לפי דרכו, שהוא דן: גזרו בדליכא שמד, שאז תלוי ברצון והוי דרבנן ממש, (כמבואר בראש-השנה י\"ח ב'), אטו בדאיכא שמד, שאז הוי דברי־קבלה.", + "וכן תפלה ראויה היא להיות, לכאורה, בכלל דברי קבלה, לא מיבעיא לפי גירסא דידן (ברכות כ' ב'), שהסכימו לה התוס' (שם, ד\"ה בתפלה): \"מהו דתימא, כיון דכתיב בה \"ערב ובקר וצהרים\" כמ\"ע שהזמן גרמא דמי, קמ\"ל\", הרי הוזכרו עכ\"פ שלש התפלות בדברי קבלה, אלא אפילו לדעת רש\"י, דלא גריס לה התם, מ\"מ הלא בפרק אין־עומדין (ל\"א ב') יליף פרטי התפלה מקראי דדניאל וחנה וכן מהאי קרא דדוד: \"ערב ובקר וצהרים אשיחה ואהמה וישמע קולי\", ומ\"מ הרי קיי\"ל (ברכות כ\"א א'): \"ספק התפלל ספק לא התפלל אינו חוזר ומתפלל\". נראה, דספק ד\"ק דינו ככל ספק דרבנן. אלא שיש לדחות, דלא הויא מצוה מדברי קבלה רק מה שחובתה על הכלל מפורשת בדברי קבלה, כמו פורים לדעת טו\"א הנ\"ל אבל מה שבדברי קבלה נמצא רק שיחידים עשו כך, אע\"פ שחכמים הסמיכו על זה את תקנתם לכל ישראל אין זה מצוה־ מדברי־קבלה אלא דרבנן גמור. ודברי הר\"ן בשם הגאונים והסכמת הגר\"א מורים, שגם כי האי גונא, שהחיוב הוזכר בהדיא בדברי קבלה, לא נפיק מכלל מידי דרבנן.", + "והא דשטרא דהוה כתיב ביה אחריות נכסים (גיטין ל\"ז א'), דפליגי שם רב ושמואל ורבי יוחנן ור\"ל, ואע\"ג דריו\"ח סבר שאינו משמט וגם תניא כותיה מ\"מ כשבאה עובדא לפניו אמר: משמט, ועל שאלת רב אסי: \"והא מר הוא דאמר אינו משמט ?\" א\"ל: \"וכי מפני שאנו מדמין נעשה מעשה ?\", דחה מזה הרמב\"ן סברת הסוברים שביעית בזמן הזה דרבנן, דבמידי דרבנן ראוי לעשות מעשה ע\"פ סברא ומדמין ועושין מעשה. ובבית־הלוי רוצה להסתיע מזה, לומר שהוא מדברי קבלה וחמור כדאורייתא. אבל בפשיטות יש לומר, שעיקר החומרא בזה הוא משום שבאה השאלה לפני יציאת שנת השביעית והיה עדיין זמן לכתב פרוזבול וכיון דאיכא לתקוני בהיתר ודאי אין לסמוך על שום דמיון, ודמי לדבר שיש לו מתירין. וכה\"ג דאמר להו רבי ינאי להשואלים ע\"ד ספק־טומאה ברשות־הרבים (ע\"ז ל\"ז ב'): \"האי מיא בשיקעתא דנהרא, זילו טבולו\". שכן ראוי תמיד, אפילו במידי דרבנן וק\"ו במה שיש הרבה אומרים שהוא מה\"ת אפילו אם נכריע כהמקילין בזה, בכל מה דאיכא לאהדורי אחר היתירא בלא הפסד, שלא לסמוך על סברא ואומדנא להקל", + "ט) וע\"פ קושית הכסף־משנה על הרמב\"ם (ה' תרומות פ\"א הכ\"ו) דפסק תרומה בזמן הזה דרבנן משום שהצריך לחיוב תרומה ביאת כולם, שהקשה למה מביא ראיה ר' יוחנן בפלוגתיה עם ר\"ל אליבא דר' יוסי (יבמות פ\"ב), שר' יוסי סבר תרומה בזמן הזה דאורייתא מדקאמר: \"ירושה ראשונה ושניה יש להם, שלישית אין להם\", דקדושה שניה לא בטלה, ומה ראיה היא זו, אפילו תימא קדושה שניה לא בטלה מ\"מ הוי תרומה דרבנן משום שלא היתה ביאת כולם, - כתב בבית־הלוי, שמתוך כך מוכרחים אנו לומר, שלר' יוסי דסבר קדושה שניה לא בטלה הוי תרומה בזמן־הזה דאורייתא, משום שחל עליה חיוב השבועה האמורה בספר נחמיה, שהיא מן־התורה לפי דעתו.", + "ובאמת אין כאן ראיה. שהרי לא נשבעו בשבועה ההיא על התרומה רק לתן את התרומה ולהביאה לבתי־האוצר שתקנו שם, ואיך תהיה התרומה מקודשת מן־התורה ע\"י זה, באפן שגם איסור אכילת זרים יהי' נחשב לדאורייתא, עד שנלמד מזה, מתוך שהאנדרוגינוס מאכיל בתרומה, שהוא מאכיל גם בחזה ושוק? וכן לא שייך לאמר, שאיסור אכילת טבל יהיה מן־התורה, מצד שבועה זו, שלא נזכר בה כלל איסור אכילת טבל אלא חובת נתינת התרומה. ובסוגיא דמופלא־סמוך־לאיש (נדה מ\"ו ב') אמרינן: \"ת\"ש, קטן שלא הביא שתי שערות, רבי יהודה אומר אין תרומתו תרומה, רבי יוסי אומר עד שלא בא לעונת נדרים אין תרומתו תרומה, משבא לעונת נדרים תרומתו תרומה. סברוה קסבר ר' יוסי תרומה בזה\"ז דאורייתא, אי אמרת בשלמא מופלא סמוך לאיש דאורייתא אתי גברא דאורייתא ומתקן טבלא דאורייתא, אלא אי אמרת דרבנן אתי גברא דרבנן ומתקן טבלא דאורייתא ? לא, קסבר ר\"י תרומה בזה\"ז דרבנן. והתניא בסדר־עולם: 'אשר ירשו אבותיך וירשתה, ירושה ראשונה ושניה יש להן שלישית אין להן', ואמר ר' יוחנן: 'מאן תנא סדר־עולם ר' יוסי?'\". ואם נאמר שעיקר תרומה דאורייתא לר' יוסי הוא מפני השבועה, אין שייך זה לאיסור הטבל כלל אלא נותנים תרומה לכהן כדי לקיים השבועה שהיא מה\"ת לדעתו, ואיסור הטבל הרי אינו כלול בשבועה זו רק יכול לבא אח\"כ בתור תקנה בפ\"ע, - ואם-כן הלא שפיר אתי גברא דרבנן ומתקן טבלא דרבנן.", + "אלא ודאי, דהא דסבר ר' יוסי תרומה בזמן הזה דאורייתא אין זה כלל ואי אפשר להיות, משום חיוב אותה השבועה. וטעמא דר' יוסי ודבריו של הרמב\"ם יתישבו במה שיתבאר להלן.", + "לכאורה היה מקום לחלק בין לשון \"בבאכם\" לשאר לשונות של ביאת הארץ, ולומר שדוקא בבאכם משמע ביאת כולכם, אבל במשמעות שאר לשונות של ביאת הארץ הוי אפילו ביאת מקצתכם. ולפי זה הי' ראוי לחייב בתרומה גם בביאת מקצתם. חדא, דלא כתיב בה ביאה כלל ולפיכך אין לנו מקום ללמוד בה ביאת כולם. ועוד, אפילו אם נקיש תרומה ומעשרות להדדי ונלמד ממה דתליא מעשר בשמטה, דכתיב שנת המעשר ע\"פ סדר מנין השמיטין, כדברי רש\"י (כתובות כ\"ה א' ד\"ה ולא), עדיין כתיב \"כי־תבאו\" בשמטה, דאפשר לומר שהוא ביאת מקצתם. ומהא דשבע שכבשו ושבע שחלקו לא נתחייבו בשמטה אין ראיה כלל שמניעת החיוב היא משום דלשון \"כי תבאו\" משמע דוקא ביאת כולם, אלא משום שהי' צריך להיות שדך וכרמך המיוחד לך לכאו\"א, כמבואר בתורת־כהנים. אם־כן יש לומר, שלשון \"כי־תבאו\" ביאת מקצתכם משמע מצד משמעות הלשון של ביאה־בארץ, וגבי תרומה, דלא בעינן שדך וכרמך המיוחד לך, משום דסתמא כתיב: \"כל חלב דגן\", יש לומר, שנתחיבו בביאת מקצתם. ומהאי קרא דכתיב בחלה: \"כתרומת גרן כן תרימו אותה\" שהוקשו בזה תרומה וחלה אהדדי, לא קשיא כלל, דהכי קאמר קרא: כמו שאתם חייבים - וחיוב זה הוא משנכנסו מקצתכם - בתרומת גרן, כן תהיו חיבים מעתה בזו ותרימו אותה מראשית עריסותיכם. ושפיר שייך למתלי את החיוב המאוחר בחיוב הקודם.", + "אבל דברי הרמב\"ם בהלכות תרומות (שם, שם) מבוארים הם, שהוא סובר שאין קפידא בלשונות של ביאה־בארץ בין \"בבאכם\" ל\"כי־תבאו\". אשר על־כן לא דקדק בדבר וכתב שם: \"שאין לך תרומה של תורה אלא בארץ־ישראל בלבד ובזמן שכל ישראל שם, שנאמר: כי, תבאו, - ביאת כולכם\", ולשון זה אינו אמור כלל גבי תרומה, דבתרומה לא מצאנו כלל שום לשון של ביאה; אלא שבחלה כתיב לשון ביאה ולא \"כי-תבאו\" אלא בבאכם, ויתכן לומר דמקשינן תרומה משום האי קרא: \"כתרומת גרן כן תרימו אותה\", וכה\"ג כתב בכסף־משנה. ואם נאמר, שכמו שמשמע לשון אחד של ביאה־בארץ, שהוא משונה, להורות ביאת כולכם, כן משמעם של כל הלשונות של ביאה־בארץ כך הוא באופן אחד: ביאת כולכם, אז אין מקום לחלק בין חלה לתרומה. והנה בירושלמי (ערלה פ\"א ה\"ב), אמתניתין שם, דתנן: עת שבאו אבותינו לארץ ומצאו נטוע, פטור. נטעו, אע\"פ שלא כבשו, חייב\", אמרינן שם. \"נטעו אע\"פ שלא כבשו חייב, - וכרבי ישמעאל דאמר: 'כל ביאות האמורות בתורה לאחר ארבע־ עשרה שנה נאמרו: שבע שכבשו ושבע שחלקו'? (הוא תמה בזה, דלר' ישמעאל היאך הם חיבים מיד כשבאו, אע\"פ שלא כבשו). רבי הילא בשם רבי לעזר: מודה רבי ישמעאל בחלה ובערלה, ותני כן בבואכם, לפי ששינה הכתוב משמעו שינו חכמים חיובו. (פני־משה פירש \"דגבי חלה כתיב \"בבאכם\", וגבי ערלה, אע\"ג דכתיב \"כי תבאו\", ילפינן מדרשא ד\"כל עץ\" לרבות ביאת מקצתם, כדמשמע כן קצת בתורת־כהנים. ואולי י\"ל, ד\"כי תבאו\" אחד הוא עם \"בבאכם\", ששניהם לשון רבים, והחלוק הוא רק בין לשון רבים ללשון יחיד: \"כי־תבואו\" ו\"כי־ יביאך\". וע\"פ זה יהי' צורך להגיה בברייתא דספרי, המובאה בפירש\"י (כתובות שם, ד\"ה נתחייבו): \"שינה הכתוב ביאה זו מכל ביאות שבתורה, שבכולי נאמר: כי־תבא, כי־יביאך\", תחת הגירסא הקודמת: \"כי־תבאו, כי־יביאך\"). רבי יונה בעי מיחלפא שיטתיה דרבי ישמעאל: תמן הוא אומר: 'היא הקמה (צ\"ל: \"היא הויה היא הקמה\" לגירסת פני־משה), היא שבירה היא נתיצה, היא גאולה היא פדייה', - והכי הוא מחלק בין לישן ללישן\". וברייתא זו דרבי ישמעאל בתרייתא, דלא מחלק בין לישן ללישן, זאת היא עצמה ברייתא דרבי ישמעאל המובאה בבבלי (מכות י\"ג ב'; ועוד כמה וכמה מקומות) בפשיטות, דאין ספק דקיי\"ל כותיה: \"תנא דבי רבי ישמעאל זוהי שיבה זו היא ביאה\". א\"כ יש לומר, שהרמב\"ם מודה, ד\"בבאכם\" משמע ביאת כולם, ומזה ידענו עכשו שגם כלם הם ביאת־כולם, ולאו דוקא לשון ביאה אלא כל מקום שאנו מבינים בו שתלוי בביאת הארץ ביאת־כולם הוא, כדמשמע מלשון \"היא הויה היא הקמה\", שדורשין את הענין ולא את המלות. וממילא אין פלא מה שפסק הרמב\"ם דלא כרב הונא בריה דרב יהושע (כתובות שם), ולא חלק בין חלה לתרומה. גם לשון הרמב\"ם (הלכות מעשר־שני ונטע־רבעי, פ\"י ה\"ט) מוכיח כן, שכתב: \"זה שנטעו נכרים עד שלא באו אבותינו לארץ, פטור. אבל משבאו לארץ, אף מה שנטעו נכרים חייב\", שלא פירש לומר: \"אע\"פ שלא כבשו\", אע\"פ שהוא לשון המשנה, היינו משום דסבר כירושלמי הנ\"ל אליבא דרבי ישמעאל שאין לחלק בין לישן ללישן, וכיון שנמצאו לשונות שמשמעם הוא ודאי אחר ירושה וישיבה, שלאחר כיבוש וחילוק, אין לחלק בין השוים, והוא־הדין נמי לגבי ביאת כולם, שאין לחלק, ומדמינן תרומה לחלה, וה\"ה למעשרות, וה\"ה לערלה, ויש לומר שהוא־הדין גם לכל המצות התלויות בארץ.", + "ומשום־הכי יש לומר, דרבי יוסי, דדריש (יבמות פ\"ב) \"אשר ירשו אבותיך וירשתה - ירושה ראשונה ושניה יש להם, שלישית אין להם\", על כרחין ס\"ל תרומה בזה\"ז דאורייתא, דמשמעותה של \"ירושה\" היא שתהי' ביאה חדשה לגבי איזה חיוב מהמצות התלויות בארץ. ומדאמר ר' יוסי \"שלישית אין להם\" ש\"מ שהוא סובר, שנתחיבו בירושה שניה בכל חיובי המצות שבארץ, ומשום זה לא חשיבא ירושה שלישית ירושה חדשה כלל שהכל נמשך כבר מירושה שניה, לפיכך אין לומר שיסבור ר' יוסי שתרומה בזה\"ז דרבנן משום חסרון ביאת־ כולם. שהרי אם יש דבר שלא נתחיבו בו בירושה שניה, אע\"פ שהיתה ירושה לכמה דברים, - שנתקדשה ארץ ישראל עכ\"פ לדברים התלויים בירושלים ובמקדש, - אם־כן אע\"פ שחשיבא ודאי ירושה אבל מ\"מ הלא יש עדיין ירושה שלישית לחיובי שמטות ויובלות, אלא שמעת מינה, שירושה שניה עשתה את הכל ואין להם ירושה שלישית. וי\"ל דסבר ר' יוסי סברת רבנו־תם, דאפילו יובלות נהגו אז בירושה שניה, מעיקר הדין, והפסק זה שהופסק יש לומר שהוא רק מחסרון קיום המצות התלויות ביובל משום שאין ב\"ד, ומצד עצמו לא חשיב הפסק ירושה כלל. אבל אף אם נאמר שהפסק היובלות לא חשיב הפסק ירושה ואולי הוא־הדין בהפסק השמיטין, מכל־מקום זהו פשוט, שאם ע\"י ביטול כל יושביה עליה נתבטלה חובת תרומה, וכיון דלא מחלקין בין לישן ללישן הוא־הדין גם בכל אלו המצות, אם־כן הלא ישנה ירושה שלישית לגמרי, ור\"י דסבר שאין כאן כי־אם שתי ירושות על כרחין ודאי סבר תרומה בזה\"ז דאורייתא. ומלבד דיוק הלשון של \"ירושה שלישית אין להם\", גם מדדריש קרא לירושה שניה מוכח, שהיתה ירושה לחיוב כל המצות שבארץ מן התורה וממילא כיון דקדשה לעתיד לבא הוי הכל מה\"ת. והרמב\"ם באמת לא סבר כלל שטעם של מניעת ביטולה של ירושה שניה הוא מן התורה, משום דסבר, שעיקר חיובם בהמצות לא היה בירושה שניה מן־ התורה, אלא שסובר, שעיקר טעם ביטול ירושה ראשונה ע\"י הגלות הוא מפני שאותה הקדושה נתקדשה ע\"י הכיבוש וכיון שבטל כח הכיבוש בטלה הקדושה, אבל ירושה שניה לא נתקדשה ע\"י כיבוש אלא ע\"י ישיבתם של ישראל לכן בכל עת שמתישבים בארץ אנשים מישראל יחידים או רבים, הרי היא עומדת באותה המדרגה של הירושה השניה. על זה מוכיח גם לשונו בהלכות תרומות (פ\"א ה\"ה): \"כל שהחזיקו עולי מצרים ונתקדש קדושה ראשונה, כיון שגלו בטלה קדושתו, שקדושה ראשונה, לפי שהיתה מפני הכיבוש בלבד, קדשה לשעתה ולא לעתיד לבא. כיון שעלו בני הגולה והחזיקו במקצת הארץ קדשוה קדושה שניה, העומדת לעולם, לשעתה ולעתיד־לבא\", - ולא הזכיר כלל דרשא דר' יוסי, משום דסבר דהיא אתיא כמאן דאמר דחיילא קדושה שניה מה\"ת, והוא סבר שאינה אלא מדרבנן, כמו שבאר שם בסוף הפרק. וכמו כן דייק בלשונו שם (בהלכה כ\"ו): \"וכמו שהן עתידין לחזור בירושה שלישית\" שתהיה לנו ירושה שלישית, ולכן עכשו אין נוהגת תרומ\"ע מה\"ת והוא-הדין שמיטה ויובל, ועתידות הן לחזור בביאת כולם בירושה שלישית, מן־התורה.", + "י) עוד כתב בזה בבית־הלוי, ע\"פ מה שהאריך לבאר המשנה־למלך (ה' תרומות פ\"ז הי\"ז), שאע\"ג דקיי\"ל לפ\"ד הרמב\"ם תרומה בזמן הזה דרבנן, מ\"מ אינה דומה תרומה לשאר מילי דרבנן דלא אמרינן בה ספיקא דרבנן לקולא, שבספקות מחמירים בה כבדאורייתא, וכן בשאר חומרות שמחמירים גבי דאורייתא (מלבד מה שמקילים בכהני־חזקה, שמותרים לאכול תרומה בזמן הזה, כמ\"ש הרמב\"ם (ה' איסורי־ביאה, פ\"כ), וכן בספקות של תערובות, כמו שבאר שם הרמב\"ם (ה' תרומות פי\"ג) מפני טעמים מיוחדים), - ובבית־הלוי תלה טעם חומרא זו, דגבי תרומה בזמן־הזה, משום דהוי דאורייתא מצד חיוב השבועה שבנחמיה, שלפיכך מחמירין בספיקה גם בזה\"ז, ולפי־זה הוא־הדין בשביעית. אבל באמת גם דברי משנה־למלך עצמם בזה אינם מוכחים כלל ועוד, אפילו אם היינו אומרים בזה כדברי המשל\"מ עדיין אין מהם שום ראיה, לדברי בית־הלוי, שהחומרא הוא מפני השבועה, כאשר מתבאר כל זה בפרק שלפנינו." + ], + [ + "המשך בירור־דברים, שאין חומרא יתרה בתרומה בזמן הזה מצד חיוב השבועה, וגם בכלל אין להחמיר בה יותר מבשאר מילי דרבנן
עיקר יסודו של המשנה־למלך לומר, שתרומה בזה\"ז חמורה מכל מילי דרבנן ולא אמרינן בספיקה ספק דרבנן לקולא, התחיל על מה שכתב הרמב\"ם שם (ה' תרומות, פ\"ז הי\"ז): \"וכל המאכיל בתרומה מאכיל בחזה ושוק\". שעל דבריו אלה של הרמב\"ם כתב הכסף־משנה: \"אהא דתנן (יבמות פ\"א א'): 'אנדרוגינוס כהן, שנשא בת ישראל מאכילה בתרומה אמר ריש לקיש: בתרומה בזמן הזה, שהיא דרבנן, הוא מאכילה ואינה מאכילה בחזה ושוק, דהוי דאורייתא, וריו\"ח אמר: אף מאכילה בחזה ושוק, דתרומה בזמן־הזה דאורייתא' (כך צ\"ל; וטעות יש שם בכס\"מ, שהועתק שם שפלוגתא דר\"ל וריו\"ח היא על סריס חמה כהן שנשא בת ישראל, ובאמת קאי כ\"ז רק באנדרוגינוס כהן שנשא בת־ישראל, ועל סריס־חמה לא שייכא כלל שום מחלוקת, שהרי פריך על זה בגמרא: פשיטא, ומתרץ רק דהוא־אמינא מוליד מאכיל שאינו מוליד אינו מאכיל, קמ\"ל), ופסק רבנו כריו\"ח, ותמה שהרי בפרק ראשון (הכ\"ו) פסק כר\"ל דתרומה בזמן הזה דרבנן, ולפי זה הלא אינו מאכיל לה האנדרוגינוס הכהן לנשואתו לבת ישראל בחזה ושוק, ואזיל ליה כללא דכל המאכיל בתרומה מאכיל בחזה ושוק.", + "והמשנה־למלך תמה שם על הכסף־משנה: אמאי לא הקשה לרבנו במ\"ש לעיל (הי\"ד): \"טומטום ואנדרוגינוס עבדיהן אוכלין, אבל לא נשותיהן\". דנהי דקיי\"ל כרב, דאמר (שם פ\"ג א'): ליתא למתניתין מקמי ברייתא, דתניא \"ר' יוסי אומר, אנדרוגינוס בריה בפני עצמה היא ולא הכריעו בה חכמים אם הוא זכר או נקבה\", מ\"מ - נהי דספיקא הוי - כיון דקיי\"ל דתרומה בזמן הזה דרבנן, ניזיל לקולא ותיכול דאימור זכר הוא. א\"כ מה שאמר רב \"ליתא למתניתין מקמי ברייתא\" היינו משום דסבר תרומה בזמן הזה דאורייתא, ומשום־הכי ספיקא לחומרא ואין אנדרוגינוס מאכיל. אבל לפי האמת, דקיי\"ל תרומה בזמן הזה דרבנן, הלא רבי יוסי דמתניתין, דאמר מאכילה בתרומה, ורבי יוסי דברייתא, דאמר ספיקא הוי, - הם דברים אחדים, דאע\"ג דספיקא הוי מכל־מקום מאכילה בתרומה, דספק דרבנן הוא, והדרא קושיא על פסקו של הרמב\"ם בהלכה י\"ד. ובא המשנה־למלך ליישב את הדברים, דקושיא מעיקרא ליתא ובירורם של דברים כך הוא: ריש לקיש וריו\"ח נחלקו בסברת ר' יוסי ור' שמעון דמתניתין, דאמרו אשת אנדרוגינוס אוכלת בתרומה, ר\"ל סבר דטעמא הוא, דנהי דס\"ל דאנדרוגינוס ספיקא הוא מ\"מ אשתו אוכלת בתרומה, משום דתרומה בזה\"ז דרבנן ואזלינן בה לקולא, לכן אינו מאכילה רק בתרומה ולא בחזה ושוק, שהוא דאורייתא. *) ממוצא דבר שמענו מזה ראיה לשיטת הרמב\"ם, שכשאנו אומרים תרומה בזה\"ז דרבנן, היינו אפילו בזמן בית שני מימי עזרא, שלא היתה אז ביאת כולם, ובתרומה צריכין ג\"כ כל יושביה עליה כמו ביובלות. שאם נאמר שתרומת בזה\"ז דרבנן הוא רק על אחר החורבן, אבל כל זמן שבית המקדש קים מצד ירושה שניה הוי תרומה מן־ התורה, א\"כ איך משכחת-לה שתאכל בתרומה ולא בחזה ושוק, - הלא כל זמן שנוהג דין חזה ושוק הויא גם תרומה דאורייתא, וכשנוהגת תרומה רק מדרבנן, דהיינו אחר החורבן, אז אין חזה־ושוק במציאות? אלא ודאי, שיש תרומה דרבנן אפילו בזמן שיש מקדש ועבודה, דהיינו בימי עזרא שלא היתה ביאת כולם. ועל אותו זמן צריך ללמד, שמאכילה בתרומה, מפני שהיא דרבנן, ואינו מאכילה בחזה ושוק. וריו\"ח פליג עליה והוא סבר, דרבי יוסי דמתני' מפשט פשיטא ליה, דאנדרוגינוס ודאי זכר הוא, ומשום־הכי הוא אמר, דמאכילה אף בחזה ושוק ולאו דוקא תרומה, ותרומה בזה\"ז דאורייתאו דינה אחד עם חזה ושוק: הא דאורייתא - הא דאורייתא. אבל באמת אין חלוק לסברת ר' יוחנן אם תרומה בזמן הזה דאורייתא אם היא דרבנן, דרבי יוחנן סבר, דאפילו אם תרומה בזמן הזה דרבנן אגדרוגינוס אינו מאכיל את אשתו אלא למאן דאמר ודאי זכר הוא, ולא למאן דמספקא ליה, דחלוק זה לא אמרו אלא ר\"ל אבל אליבא דר' יוחנן ליתיה. ומה שאמר ר' יוחנן, דרבי יוסי סבר תרומה בזה\"ז מן־התורה. ואמר לריש לקיש: \"מי סברת תרומה בזה\"ז דרבנן ?\", דמשמע דאי הוה ס\"ל הכי היה מחלק בין תרומה בזה\"ז לחזה ושוק, נראה שהכונה בזה כך היא: ר\"ל דס\"ל תרומה בזה\"ז דרבנן, ראה דנקט ר' יוסי במתניתין, דאשת אנדרוגינוס אוכלת בתרומה, והוקשה לו למה נקט ר' יוסי תרומה, שהיא מדרבנן, ליתני חזה ושוק דמדאורייתא והוי רבותא טפי. לפיכך הוצרך לומר דסבר רבי יוסי, דאנדרוגינוס ספיקא הוי ומשום־הכי נקט תרומה, דדוקא בתרומה, שהיא מדרבנן, אזלינן לקולא, אבל בחזה־ושוק שהם מדאורייתא לא. ועל זה השיב לו רבי יוחנן: \"מי סברת תרומה בזה\"ז דרבנן ?\", ולכך נדחקת לחלק אליבא דר' יוסי בין תרומה דרבנן לחזה ושוק, הא ליתא, אלא דרבי יוסי אית ליה תרומה בזה\"ז דאורייתא, ונקט תרומה, שהיא חמורה כחזה ושוק (כן נראה להגיה תחת הנדפס במל\"מ: \"שהיא חמורה מחזה ושוק\". דמאי חומר יש בתרומה יותר מבחזה ושוק ? אדרבא, חזה ושוק חמורים טפי, שהם נאכלים דוקא בירושלים ותרומה נאכלת בכל מקום בגבולין, ושפיר קאמר שהיא חמורה כחזה ושוק, שכיון ששניהם דאורייתא הרי חם חומר אחד לגבי דינא דספיקא) וטעמא דרבי יוסי משום דס\"ל דהוי זכר ודאי, ולעולם אפילו מאן דאמר דהוי ספק הוא נמי סבר, שאין אשתו אוכלת אף בתרומה בזה\"ז דרבנן. שאין לחלק בין תרומה לחזה ושוק, אפילו אם נאמר תרומה בזה\"ז דרבנן.", + "עד כאן דברי המשנה־למלך.", + "ולע\"ד תמוהים הם מאד. כי איך אפשר לעשות מדעתנו פלוגתא חדשה בין ר' יוחנן וריש לקיש שלא נזכרה כלל בגמרא, לומר, שחוץ ממה שנחלקו שם אם תרומה דאורייתא או דרבנן נחלקו עוד, גם אם תרומה דרבנן, אם מקילינן בספיקה או לא, ולחדש עוד מכח זה כלל מחודש נגד הכלל המוחזק בידינו: \"ספק דרבנן להקל\", במה שאין לנו על זה שום יסוד ?.", + "ובעיקר הדבר, גם קושיתו של הכסף־משנה וגם תמיהתו של המשנה־למלך על הכס\"מ מפליאות הן במה שעמדו על דברי הרמב\"ם. כי הלא ידוע דרכו של הרמב\"ם לסדר את ההלכות ע\"פ דברי חכמים ולא חלק בפרטים וחידושים כי־אם במקומות מועטים. ומהיכן יש לנו הוכחה, לומר במקום שהוא מדבר בסתם, תרומה, שכונתו היא דוקא תרומה בזמן־הזה ? ע\"כ אין ספק בדבר, שההלכה הי\"ד דטומטום ואנדרוגינוס אתרומה דאורייתא קאי, ולפרש שבתרומה דאורייתא עסיק לא הוצרך, כי בלא זה ידענו, שספק דרבנן לקולא וספק דאורייתא רק הוא לחומרא. וסתם הרמב\"ם בהלכות אלו ולא חלק מדעתו כל־זמן שלא מצא חילוק בדברי־חכמים. כי סמך על המבין, שידע שאם הדין הוא בדבר של ספק ונפסק לחומרא ודאי בתרומה דאורייתא הדברים אמורים ולא בתרומה דרבנן. וגבי שתי קופות (דתרומות פי\"ג) פירש הדברים. שיש חילוק בין תרומה דאורייתא לתרומה דרבנן, מפני שבסוגיא דגמרא שם (יבמות פ\"ב א') מוכח מפורש דבדרבנן לא בעינן ריבויא, לכן באר את הדין היוצא מהסוגיא; אבל בכל המקומות, שהם סתומים במשנה וגמרא, סתם גם הוא. וכיון דאיירי הכא בתרומה דאורייתא שפיר כתב: \"כל המאכיל בתרומה מאכיל בחזה ושוק\", ובזה הכל מודים, ולא מצא שום נפקא־מינה בדינא ממחלוקתם של ריו\"ח ור\"ל רק מה שהם חולקים בתרומה בזמן־הזה אם היא דאורייתא או דרבנן, - ובזה ודאי פסיק כריש לקיש, מפני הטעמים שכבר נתבארו בזה במפרשי הרמב\"ם. והמשנה, האומרת שאשת אנדרוגינוס אוכלת בתרומה, הוכרח ריש לקיש, דסבר דאנדרוגינוס ספיקא הוי, לאוקמה בתרומה דרבנן, וריו\"ח אוקמה בתרומה דאורייתא, דהוא סבר דאנדרוגינוס זכר ודאי, אבל לדידן, דפסקינן כרב, דליתא למתניתין ואשת אנדרוגינוס אינה אוכלת בתרומה, נקטה הרמב\"ם למסקנא זו, דאנדרוגינוס אינו מאכיל בתרומה, ופשוט דבתרומה דאורייתא איירי, וכך אינו מאכיל בחזה ושוק. אבל בתרומה בזה\"ז, אם היא דרבנן, ודאי כולי־עלמא סבירא־להו שאוכלת, שעל זה לא מצאנו שום חולק על ריש לקיש, מלבד בזמן שיש תרומה דאורייתא, דאמרינן בסוגיא שם, שאינה אוכלת אז אפילו בתרומה דרבנן, גזירה אטו תרומה דאורייתא.", + "ואפילו אם היינו אומרים כדברי משל\"מ, שאין אשת אנדרוגינוס אוכלת בתרומה דרבנן, גם אז לא היינו צריכים לבא על זה מטעם איסור השבועה כדעת בית־הלוי, אלא פשוט יש לומר, שיש לה חזקת איסור לגבי תרומה מקודם שנתקדשה. אמנם לפי האמת צריך לומר, שע\"י מה שנתקדשה איתרע לה עכ\"פ חזקת איסור דידה, וכהאי גונא דדברי תוס' כתובות כ\"ג, ד\"ה תרווייהו והוי ככל ספק דרבנן ולקולא, שאין בזה שום חולק כלל.", + "והנה ראיה לדבריו, שספק תרומה דרבנן דינו כדין ספק דאורייתא לחומרא, הביא המשנה־למלך, מהא דאמרינן (יבמות ע\"ב א'): \"טומטום אינו אוכל בתרומה, נשיו ועבדיו אוכלין\", ופריך שם בגמ': \"נשיו לטומטום מנא ליה ? אילימא דקדיש דתניא: טומטום שקדש קדושיו קדושין וכו' ־ אימר דאמר לחומרא לקולא מי אמרינן, ספק אשה הוא ואין אשה מקדשת אשה\", ומאי קושיא, דילמא האי תנא סבר תרומה בזה\"ז דרבנן ואזלינן לקולא: אימר זכר הוא וקדושיו קדושין, והאריך בזה. אבל באמת ראיה זו אין לה מקום רק אם נאמר, שברייתא זו דטומטום במידי דרבנן איירא, ודבר זה הלא קשה להאמר, שהרי טומטום אינו ראוי לביאה ואינו בר חופה, וממילא ליכא גביה נשואין אלא אירוסין, וארוסה הרי אינה אוכלת כ\"א מן־התורה אבל מדרבנן לא אכלה, שהרי אמרו חכמים: \"אין ארוסה בת ישראל אוכלת בתרומה, עד שתכנס לחופה\" (קדושין י' ב').", + "וקושיא זו שהוקשתה להם להתוספות בסוגיאן (ד\"ה מבחוץ), הביאתם לחדש דכיון דראוי לקרע הוי בר חופה, מה שהוא דוחק גדול, דהא מחוסר מעשה הוא, ומחוסר מעשה הרי גרוע בכל דוכתא ממחוסר זמן, וכיון שפחותה מכת שלש השיבא אינה־ראויה־לחופה וכן פחות מבן ט' (שם ס\"ז ב') - ק\"ו במחוסר מעשה כזה. אלא, שהם הוכרחו להדחק בזה ע\"פ הגירסא שלפנינו, דאהא דאמר רב הונא: דבר תורה משוך אוכל בתרומה ומדבריהם גזרו עליו, מפני שנראה כערל, אמרינן על זה: \"מיתיבי 'טומטום אינו אוכל בתרומה, נשיו ועבדיו אוכלין, משוך ונולד כשהוא מהול הרי אלו אוכלין וכו\", קתני מיהת \"משוך ונולד כשהוא מהול הרי אלו אוכלין\", תיובתא דרב הונא, תיובתא\". שלפי גירסא זו עיקר הקושיא היא דקתני הרי אלו אוכלין היינו מדרבנן, ולא גזרו על המשוך, ומשום־הכי הוי תיובתא דר\"ה שאמר דגזרו על המשוך, שלפי זה שפיר עסקה ברייתא זו בתרומה דרבנן, ומ\"מ טומטום אינו אוכל, ועל נשיו פריך בגמ' למה הן אוכלות, ומוכח מכאן, דספק תרומה דרבנן חמיר טפי משאר ספיקא דרבנן והוי כדאורייתא.", + "אבל הלא כתבו רש\"י ותוס' שם, שיש עוד גירסא אחרת, אשר הכריח רש\"י שזוהי עיקר: \"לימא מסייע ליה טומטום אינו אוכל וכו', והאי אוכלין דמשוך ונולד מהול מדאורייתא קאמר, וסייעתיה דרב הונא\". גם מה שכתבתי לעיל, שהסברא הפשוטה היא, שהטמטום כיון שאינו ראוי לביאה אין בו כ\"א אירוסין, וממילא אין היתר אכילה שלו כ\"א מת\"ת, ואין אנו עסוקין במידי דרבנן כלל, לפיכך אי־אפשר כלל לאוקמי בתרומה דרבנן, ושפיר פריך: \"נשיו לטומטום מנ\"ל, אילימא דקדיש לקולא מי אמרינן\", שהרי בתרומה דאורייתא איירינן, ואיך אוכלת והיא רק ספק מקודשת לו ? - גם זה הוא באמת סיועא רבה לגירסא זו, האחרונה; ומכש\"כ דשפיר ניחא מה שהוא בעצמו אינו אוכל, שהכל מיירי בתרומה דאורייתא, אבל תרומה דרבנן דינה ככל ספק דרבנן, וכר\"ל, דליכא מאן דפליג עליה בהא.", + "גם אם היינו צריכים לדחוק ולתרץ, שלא תהיה סתירה אהא דריש לקיש מסוגיא זו לפי הגירסא שלפנינו, היא הגירסא הנדחית, יש לומר, שבאמת הי' ראוי ללכת בתר חזקה, וספק דרבנן במקום חזקת איסור הלא קיי\"ל דאסור, כמבואר בסוגיא דספק עירוב (עירובין ל\"ו א'), וסברא זו שאמרנו, שהקידושין עצמם שקידש מבטלים הם את החזקה שלה ומריעים אותה, אין זו ברורה כל־כך, די\"ל דכיון שהספק הוא עליו שמא אשה הוא אם־כן אין מעשה הקידושין כלום ואינם מריעים כלל כחה של חזקה. אך במה דברים אמורים, כל זמן שלא נשתנה הגוף, אבל אם נשתנה הגוף, כמו גבי אנדרוגינוס, שהוא ראוי לביאה, ושם עסיק בנשא בת ישראל, וסתם נשואין בחזקת שבעל, והוי נשתגה גופה שעשה מעשה בגופה, - כי האי גונא מרע לחזקה, לכן אמר ר\"ל שאוכלת בתרומה דרבנן, אפילו אם נאמר דאנדרוגינוס ספק איש ספק אשה הוא, אבל בקדושין של טומטום י\"ל, שאין זה מעשה כלל שראוי שיחשב להיות ריעותא בחזקה, לכן פריך שפיר, דאפילו אם נוקמה בתרומה דרבנן ראוי לחוש משום חזקת שאינה מקודשת. אך באמת אין אנו אחראים כלל לתרץ גירסא שלפנינו, שאינה עיקרית; ומהגירסא העיקרית הרי מוכח מפורש דבדאורייתא מיירי, כמו שכתבנו.", + "עוד הביא המשנה־למלך שם ראיה לדבריו, מהא דנתקדשה לדעת והלך אביה למדינת הים ועמדה ונשאת (קדושין מ\"ה ב'), רב אסי אמר: אינה אוכלת, שמא יבא אביה וימחה ונמצאת זרה למפרע\", והוה עובדה וחש לה רב להא דרב אסי, וכיון דתרומה בזמן הזה דרבנן אמאי חשו רב ורב אסי שמא ימחה האב ? הלא ספק דרבנן לקולא. אבל אין מזה שום ראיה, דודאי יש לומר, שבספק כזה, שאפשר שיתברר לפנינו ויתגלה אז לכל שאכלה זרה תרומה אין אנו מתירין בזה גם בספק דרבנן. וכמו שכתב הר\"י בטעם בדיקת הריאה, דאע\"ג דסמכינן בכל דוכתא ארובא מ\"מ הצריכו כאן בדיקה, מפני שיתברר הדבר למפרע ע\"י שימצאו בגלוי טריפות בריאה, כי טריפות הריאה יכולות להתגלות מאליהם כשיראו סירכא אסורה וכדומה, ויהי' גנאי, שנאכל איסור, למפרע. ועוד, די\"ל דמילתא דשכיחא הוא שימחה האב כשנשאת שלא מדעתו.", + "וי\"ל גם כן בזה שאפילו אם היה מקום להוכיח מסוגיא זו, שנאמר כאן חומר בספק תרומה דרבנן יותר מבשאר ספקות דרבנן, עדיין אין אנו יכולים להביא מכאן יסוד לדברי בית־הלוי, שהחומרא היא מפני השבועה או מדברי קבלה. כי כבר העיר כאן המשנה־למלך, שיש כאן מידי דרבנן לבד הספק דרבנן של תרומה, אם דהוי דרבנן בזה\"ז; שהרי בארוסה אנו עסוקין, שכל איסור אכילתה אינו אלא מדרבנן, ובחומר זה אי־אפשר לומר שהוא משום השבועה, דאטו משום השבועה תאסר הארוסה בזה מן־התורה, יותר ממה שהיא אסורה בתרומה דאורייתא, שגם בה אינה אסורה רק מדרבנן ? אלא ודאי, שאם נאמר כדברי משל\"מ להחמיר יותר בספק תרומה דרבנן, אין זה משום שבועה ודברי־קבלה אלא מפני שיש לומר דחשיב יש לו עיקר מה\"ת, כדכתבו תוס' גבי מעשר פירות האילן (עירובין ל\"ב א' ד\"ה תאנים), דאע\"ג דסבר שהוא מדרבנן מ\"מ חשיב לה עיקר מן התורה. ועוד, שאם היה חומר זה מצד השבועה, איזה טעם הי' לחלק בין ספק תערובות לספק אחר, והרי גם בספק תערובת מיירי בספק ממש שאני אומר תרומה לתוך תרומה נפלה, ושם הוא אפילו כשלא רבו חולין על התרומה, שאם הי' בזה משום איסור שבועה שהי' מצד זה אסור מן־התורה לא הי' מקום להקל כלל. וגם מאיזה טעם שיהי' אין לחלק בין ספק לספק בענין כזה, אבל לא נתן לדון על כגון דא משום איסור שבועה אפילו לדעת משנה־למלך.", + "ובמה שהביא ראי' מהא דספק בן תשע ספק שאינו בן תשע פוסל (יבמות ס\"ז ב'), דמוקי לה בתרומה דרבנן, נמשך לשיטתו שהי' סבור בכל הענין הזה, שבכל מקום שאנו עסוקין בתרומה צריכין לישבו בתרומה דרבנן. וכ\"כ הי' לו הדבר פשוט, עד שאפילו בדברי התנאים הי' אומר כן. אבל באמת אין ראי' על זה, די\"ל שדוקא בתרומה דאורייתא פוסל. ולע\"ד אנו רואים, שלא זו בלבד שבדברי התנאים אין שום הכרע לומר שאנו עסוקים דוקא בתרומה דרבנן אלא אפילו בדברי הרמב\"ם כן הוא, כמו שכתבתי לעיל. וכן מה שהביא מהא דחרש בפקחת (קי\"ג א') וכן גבי קטנה (צ' א') שאוכלת בגינו תרומה, שאמר בגמרא בשניהם לשון: בתרומה דרבנן, דמשמע ליה מזה שלא אמר: בזמן הזה, שדוקא בתרומה דרבנן ישנה קולא זו, דהיינו בתרומת פירות האילן וירק או להרמב\"ם בירק לבד, דתרומת פרי האילן הוי לדידיה דאורייתא (כמבואר בה' תרומות פ\"ב ה\"א וה\"ו), אבל מצד תרומה בזה\"ז לא, - אין כדאי דיוק זה ליסד עליו חידוש כזה, כי לשון תרומה דרבנן הוא כולל את הכל, בין תרומה בדה\"ז למ\"ד שהיא דרבנן ובין תרומת הדברים שאינם חייבים אלא מדרבנן. ואם נאמר כד' תוס' והפוסקים דסבירא־ להו תרומת פרי האילן דרבנן, אין בהם קולא מצד השבועה ודברי קבלה פחות מכלל תרומה בזה\"ז, שהרי גם פירות האילן נכללים בשבועה' שנאמר בה גבי תרומה: כל פרי עץ.", + "כמו־כן תמיהא לי על הגאון משנה־למלך ז\"ל, שהוקשה לו בלשון הרמב\"ם במה שכתב (ה' תרומות' פ\"ח הי\"ב): \"כל אלו כשם שאין מאכילין בתרומה של תורה כך אין מאכילין בתרומה של דבריהם, גזירה שמא יאכילו בשל תורה\", שהרי בספקות קאי בזה, שמנה אותם בהלכה י\"א הקודמת, ומשמע להדיא מלשון זה של הרמב\"ם, שדוקא בתרומה של דבריהם כשיש תרומה של תורה אינם אוכלין משום גזירה, אבל בתרומה בזה\"ז אוכלין. אשר זהו מכוון ממש עם דברי הגמרא דסוגיאן הנ\"ל (פ\"א א'), דמפרש להא ד\"מאכילה בתרומה ואינה מאכילה בחזה ושוק\" -: מאכילה בתרומה בזמן הזה דרבנן ואינה מאכילה בזמן חזה ושוק אפילו בתרומה דרבנן, דילמא אתיא לאכול בתרומה דאורייתא. א\"כ פשוט הוא שהדברים הם בדיוק, והם בודאי נגד הכלל דכייל לן הגאון משל\"מ ומסייעין לדברי הכסף־משנה, שכתב בכמה מקומות בפשיטות דתרומה הוי ככל ספק דרבנן וכסוגיין דעלמא דספק דרבנן להקל. אבל המשנה־למלך הוכרח להדחק בלשון זה וכתב, שכונת הרמב\"ם באמרו: \"בתרומה של תורה\", היינו: בדבריהם שנוהגין בהם כשל תורה וכו', אבל בתרומה בזמן הזה לא איצטריך לטעם, דהא תקנה קבועה היתה ועשו אותה כשל תורה. וכל זה נגד משמעות הסוגיא והלשון, ואין דברי הרמב\"ם יוצאין מידי פשוטם כלל.", + "וכשנדחק הגאון משנה־למלך ז\"ל במה שכתב הרמב\"ם (ה' א\"ב פ\"כ), שהואיל והתרומה בזה\"ז היא דרבנן אוכלין אותה כהנים שבזמננו, שהם בחזקה, שזהו נגד הכלל שספק תרומה בזה\"ז להחמיר, - הוכרח לתרץ דחזקה שאני, שאם לא היו חכמים מתירין תרומה בזה\"ז לכהני חזקה היתה תקנת התרומה לבטלה, שהרי בזמן הזה כל הכהנים הם של חזקה וכהנים מיוחסים אינם שכיחים כלל. אבל דברים אלה תמוהים הם, שהרי התחלת תיקון תרומה דרבנן היא לדעת הרמב\"ם מימי עזרא, שאז הלא נמצאו כהנים רבים מיוחסים, והם הם שעבדו עבודה בבית המקדש ואכלו קדשים, כמבואר בסוגיא (כתובות כ\"ד ב'): \"גדולה חזקה, שנאמר: 'ומבני הכהנים, בני חביה בני הקוץ, בני ברזילי, אשר לקח מבנות ברזילי הגלעדי אשה ויקרא על שמם, - אלה בקשו כתבם המתיחשים ולא נמצאו ויגאלו מן הכהונה. ויאמר התרשתא להם, אשר לא יאכלו מקדש הקדשים עד עמוד כהן לאורים ותומים'. אמר להם: הרי אתם בחזקתכם; במה הייתם אוכלין בגולה בקדשי הגבול אף כאן בקדשי הגבול\", ומסיק שם: \"בתרומה דרבנן אכול בתרומה דאורייתא לא אכול\", אם כן הלא היו כהנים מיוחסים רבים, ואם היה צורך להחמיר בתרומה בזמן הזה הלא אין מקום לומר מעתה, שאם לא נתיר לכחני חזקה אין מקום לתקנה, שהרי התקנה קדומה היא, ובזמנה הי' לה מקום בודאי, גם אם לא נתיר לכהני חזקה, ונשרוף את התרומה, כמו שאנו שורפים באמת בזה\"ז מפני הטומאה. אלא ודאי פשוט, שדין תרומה בזה\"ז ככל מידי דרבנן וספיקא לקולא, ואפילו אם היה הכרח לומר בזה כדברי משנה־למלך, הרי כבר בארנו מתוך דבריו עצמם, שאי־אפשר לומר כלל שהטעם הוא מפני השבועה, בין במה שנכנס בתוך כלל החומרא, כמו בארוסה דהוא דרבנן, שאין הומרא שלה שייכת לענין השבועה, ובין במה שיוצא מן הכלל להקל, כמו תערובות וחזקה, שאין לחלק ביניהם מצד השבועה כלל." + ], + [ + "מה שסומכין בשעת הדחק וצרך צבור על יחיד כנגד רבים
בכל־זאת לדינא אין שום נפ\"מ בזה להורות היתר לבטל מצות שמטה מישראל בא\"י, חלילה, לא מיבעי אם נאמר שיש כאן איסור דרבנן הרי חמורין דברי־סופרים כדברי תורה, ויותר מד\"ת לפעמים, ואפילו לדעת הרז\"ה וסיעתו, המקילין לגמרי, לא נפקא־מינה מידי, שהרי הנהיגו ישראל עצמם בארץ ישראל לקיים מצות שביעית גם בשמטת קרקע מקדם־קדמתה, וחלילה להורות היתר בזה לבטל מכללות עם ד' השבים לאה\"ק את המצוה הקדושה והחביבה הזאת, ביחוד לעת כזאת, שחדת היא לנו ב\"ה לזכות בקיום המצות התלויות בארץ במדה מרובה, מעת אשר החל רוח ד' לפעם בלב פזורי ישראל, לשא עין ולב לארץ חמדה, לרצות את אבניה ולחונן את עפרה, ולשדד עמקיה ולעבוד את אדמתה באהבה וחבה יתרה.", + "אלא שמצינו לפעמים, אפילו במקום שמורות כמה משניות וסוגיות להחמיר ונהגו כן בודאי דורות רבים, מ\"מ כשסמכו על יחיד להקל לא מיחו בהם. כמו שכתב הרא\"ש בהלכות־ קטנות (כלאים סימן ד') בשם הר\"י, אהא דר' יאשיה: \"אע\"פ שכמה משניות וברייתות וסוגיות דתלמודא דלא כרבי יאשיה, ההוא 'דהמעביר עציץ נקוב בכרם קדש' (כלאים פ\"ז), וההוא ד'המסכך גפנו על גבי תבואה של חברו קדש', ועוד כמה משניות במסכת כלאים, וסוגיא דתלמודא ההיא דשבת פרק תולין (ד' קלט): 'שלחו ליה בני בשכר ללוי כשותא בכרמא מהו ? שלה להו כשותא בכרמא עירובא. ולישלח להו כרבי טרפון, דכשותא בכרמא אין כלאים ?' - ולא קאמר ולישלח להו כרבי יאשיה, וכן קאמר התם בפרק תולין: 'מכריז רב האי מאן דבעי למיזרע כשותא בכרמא ליזרע כרבי טרפון' אבל כרבי יאשיה לא קאמר, - אפ\"ה בדורות אחרונים חזרו להיות עושין כרבי יאשיה. וכן הא דאמר כרבי אילעאי בראשית־הגז, ופירש\"י ה\"ה במתנות, דחד טעמא איכא בתרוייהו, משום דילפינן נתינה נתינה מתרומה, - וחזינן לכולהו אמוראי שהיו נותנים מתנות לכהן; ורב נחמן בר יצחק גופיה, דפסק כרבי אילעאי, קאמר התם (חולין דף קל\"ב), דקנס אטמא, אחד שלא נתן מתנות לכהן קנס אותו ולקח ממנו אטמא ונתנו לכהן. וכן הא דפסק כרבי יהודה בן בתירה בטבילה, כולהו תנאי ואמוראי סברי בפרק מי שמתו (דף כ\"ב) דלא כרבי יהודה בן בתירה. אלא שבדורות האחרונים, בסוף ימיו של רב נחמן בר יצחק, חזרו לנהוג קולא באלו שלשה, וחברם רב נחמן בר יצחק יחד ואמר: והאידנא נהוג עלמא ונשתנה בהם המנהג, כי עד הנה לא נהיגי כן\". וצריך לומר, שמה שלא מיחו חכמים בדבר היינו משום שהי' שעת הדחק וצרך צבור, וכיון שיש לצבור על מי לסמוך לא ראו למחות בדבר.", + "וכענין זה הם דברי הט\"ז ביו\"ד (סי' רצ\"ג סק\"ד), - שאע\"פ שנהגו מעולם להחמיר ע\"פ דעת רבים, כשסמכו אחר־כך, בשעת הדחק וההכרח וצרך צבור, על דעת שנדחתה מהלכה לא מיחו חכמים בדבר, - בלימוד־זכות שלו על היתר חדש: \"דבגמרא לא איפסקא הילכתא בזה וכו', אלא דפסקו הרי\"ף והר\"ש כר\"א וכו' ופסקו לחומרא כסתמא דערלה. וא\"כ יש לנו לדון ולומר, דבמדינות אלו, שהוא שעת הדחק, דחייו של אדם תלוי בשתיית שכר־ שעורים ושבולת־שועל, כדאי הוא הת\"ק לסמוך עליו בשעה\"ד, כיון דלא אפסיקא הלכה בפירוש בגמרא כר\"א\". וסיים: \"הרי לפנינו, דכל שאין הלכה פסוקה, אלא שיש לומר דהלכה כרבים, אתי שעת הדחק ודחי למילתא דרבים כו'. והפוסקים שלא חשו לשעת הדחק בזה, דבארצות שלהם אין זה דחק כל עיקר, דהם היו בארצות החמים ובהרבה שנים לא יזדמן שיהי' באותה שנה איסור חדש, אבל בארצות שיש בהם קרירות וזמן החורף נמשך עד פסח ודאי מודים שיש לסמוך להקל בזה, כיון שהייו של אדם תלוי ממש בזה, שעיקר שתייה שלהם הוא שכר שעורים וכיוצא בו\". - מדברים אלה יש לנו ללמוד על־אחת־כמה־וכמה במה שנוגע בתדירות לחיי הפרט וחיי הכלל יותר הרבה מחסרון שכר שעורים, שאינו אלא צרך אחד, פרטי וארעי, וכן כיו\"ב.", + "ובתה\"ד, בשו\"ת סי' ד\"ש, כתב כה\"ג על דין שמיטת כספים שהיו נוהגים להקל בלא פרוזבול, שנדחק לישב ע\"פ תירוץ הר\"י בחד שינוייא, וז\"ל: \"אכן אנן אשינוייא דר\"י סמכינן לענין שמיטה. וגדולה מזו אשכחן לגבי כלאים, דנהוג עלמא כרכי יאשיה דאינו חייב עד שיזרע חטים ושעורים במפולת יד, וכתב ר\"י דאע\"ג דאיכא כמה סתמים דלא כרבי יאשיה, מ\"מ בדורות אחרונים, בימי רב נחמן בר יצחק, הקילו לנהוג כרבי יאשיה. הא קמן, דאפילו באיסור דאורייתא סמוכים דרי בתראי אחד תנא נגד כמה סתומים, כל שכן במאי דתקון רבנן רק לזכר שביעית, דנוכל לסמוך אחד שינויא דגאון, אע\"ג דגאוני קמאי לא בעו לסמוך עליה\".", + "וכן יסוד נטיתם של הראשונים, כהרז\"ה והראב\"ד עכ\"פ קודם חזרה לפי דעת הרמב\"ן, להקל כ\"כ בשמטה בזמן הזה, עד שבאו לדון שאפילו מדרבנן אינה נוהגת, והשיגו מזה על הרי\"ף, שהעתיק דיני פרוזבול לחיוב, שהם דנו שאין זה אלא מדת־חסידות, - נראה לומר שהוא לפי שהיו סוברים, דלא כתבינן פרוזבול אלא בבי דינא דרב אמי ורב אסי, שכן היא שיטת בעל־העיטור וגם רבנו־תם לפני חזרה כמבואר בדברי הרא\"ש (גיטין פ' השולח סי' י\"ג), ולא הקילו כ\"א בב\"ד גדול בדור, והי' הדבר קשה מאד, על כן היה הכרח לחתור למצא איזה סמך להקל.", + "ואע\"פ שעל דבריו אלה של הט\"ז השיג הש\"ך בנקודות־הכסף וכתב, שלא נאמר דבר זה כ\"א במידי דרבנן ולא במידי דאורייתא, הנה כל עיקר יסודו של הש\"ך הוא משום דאזיל לטעמיה בקונטרס הנהגת הוראת איסור והיתר, שלסימן רמ\"ב, שהשיג שם על הב\"ח בסברא זו וכתב, דאי אפשר לומר שיהיה מותר לסמוך על יחיד כנגד רבים במידי דאורייתא, אפילו בשעה\"ד, כיון דהא דהלכה כרבים הוא מן התורה מקרא ד\"אחרי רבים להטות\", - לכן מוקים לה להך כללא למידי דרבנן. אבל אי משום הא לא איריא, שעיקרא דכללא של \"אחרי רבים להטות\", שהוא מן התורה, הוא דוקא בב\"ד שיושבים במושב אחד ודנים אלו כנגד אלו, אבל מה שאנו באים לדון בדור אחר, ע\"פ מה שאנו מוצאים מדברי היהידים והרבים, שנאמרו בדורות שלפנינו, אין זה מה\"ת בכלל \"אחרי רבים להטות\", - וכבר החליטו חילוק זה הפוסקים, (וע' קו' הכללים בס' גט פשוט) - אלא שראוי לנו ללכת אחרי הרבים, דמסתברא דהלכתא כותייהו, אבל אין זה סברא דאורייתא כלל, לפיכך בשעה\"ד שפיר יש לסמוך על היחיד. ואין לדחות במה שדחה הש\"ך סברת הב\"ח, מהא דאמר רבי: \"כדאי הוא ר\"א לסמוך עליו בשעת הדחק\", (נדה ט' ב'), דהתם מידי דרבנן הוי, שכן גם עיקר סמיכתנו על הרבים במקום היחיד, שלא נחלקו במעמד אחד, ג\"כ הוי מידי דרבנן. גם מדסתם רבי ולא פירש \"כדאי הוא ר\"א לסמוך עליו בשעה\"ד מדבריהם\", משמע שהיא מדה כוללת. ואפשר לומר, שסובר הש\"ך, ששם ביחיד ורבים שבמשנה, שמסתבר שחלקו זע\"ז במעמד אחד, הויא ההכרעה של הרבים דבר־תורה, אבל במה שאנו באים להכריע ע\"פ מה שאנו מוצאים בדברי הפוסקים מפוזרים, ואין אנו יודעים כלל אם נחלקו במעמד אחד, י\"ל דכולי־עלמא מודים שהוא רק מידי דרבנן; וגם הש\"ך בעצמו כתב, שאם ימצאו עוד צדדים להיתר, או שאם ימצאו אח\"כ עוד בספרים כסברת היחיד, שפיר־ דמי לסמוך גם על יחיד במקום רבים אפילו במידי דאורייתא. גם כל זה אם הי' ברור לנו לדעת המחמירין דהוי מידי דאורייתא, אבל הדבר ידוע וכבר צדדנו בזה שכמה וכמה פנים בהלכה מראים לדעת הסוברים דהוי מידי דרבנן, שלפיכך היה נראה שלא הי' מקום להרהר על המקילין, אבל ישראל קדושים הם וחפצים בכל לבם ונפשם לקיים קדושת המצוה התלויה בקדושת הארץ, על־כן במקום שהדחק הוא גדול סומכים על איזה דרך, כדי להפקיע את האיסור, בהשתדלות עם זה לקיים כל מה דאפשר ולהשמר בכל אפן ממה שהוא ביסודו איסור דאורייתא.", + "אמנם עכשו, שיש דרך היתר להפקעת האיסור ע\"י המכירה, כנהוג מאז, אין כאן שעת־ הדחק כלל, וחלילה למישבק היתירא ולאכול איסורא. אבל כמו־כן חלילה לערער על יושבי ארץ חמדה במנהגם, שהונהג ע\"פ גדולי חכמי ישראל בדורם, ואשר כמש\"ל הוא מיוסד גם על־פי רוב קמאי ובתראי, דפשיטא להו ששביעית בזמן הזה דרבנן, דחזו לאיצטרופי בשעה\"ד עם דעת הרז\"ה וסיעתו, אלה הם שקוראם הר\"ן \"יש חכמים\" בלשון רבים, דודאי לאו קטלי קני באגמא הוי, ועכ\"פ מאן ספין ומאן רקיע לומר על גדולי הראשונים, שאין דעתם מצטרפת גם לסניף עם הרבים, דס\"ל שבזמן הזה הוא דרבנן. והרי ההשגות של הרמב\"ן עליהם, כמ\"ש, אינן מכריעות כ\"כ, עד כדי לבטל דעת רבוותא קמאי, שעמדו על דעתם בתקף גדול כ\"כ, עד שהשיגו מזה על הרי\"ף על מה שפסק להפך בשמטת־כספים. אמנם אבותינו בימים הראשונים שבאו יחידים לארץ־ישראל, וכל ישעם וחפצם היה לבקש ולרדוף אחרי המצות התלויות בארץ, ולא רצו בזה רק להחמיר, לכן קימו באהבה כל אשר מצאו שיש בו מקום למדת חסידות, ולא היה הדבר קשה עליהם כ\"כ, כי עובדי־אדמה מעטים היו אז, ואף שהיו רבים זהירים גם בפירות של נכרים בקדושת שביעית לא הי' הדבר קשה עליהם כ\"כ, כי המסחר מעט היה בארץ, ולשמור קדושת שביעית במה שהיו לוקחים לאכילתם אין זה דבר קשה. ואח\"כ כאשר נתרבו בימים האחרונים אחרי גירוש ספרד ובאו בשפע לארץ ישראל, אע\"פ שלא הופיעה עוד התחלת הישועה להאחז בעבודת־האדמה, מ\"מ כבר קשתה עליהם מאד הזהירות בשל נכרים ונמנו וגמרו אז בצפת, בימי הב\"י, וקימו עליהם בכל תקף, שלא תהי' קדושת שביעית בשל נכרים. ובודאי כפי ההכרח והדחק הגדול של עכשו ראוי לסמוך על היתר המכירה שהונהג מאז, ואין רשות לשום אדם להרהר אחריו." + ], + [ + "יסוד היתר־המכירה - אם יש קנין לנכרי להפקיע או לא, מחלוקת הב\"י והמבי\"ט בדין קדושת שביעית בשל נכרים
יסוד היתר המכירה הוא בעיקרו ע\"פ רוב קמאי ובתראי, דסבירא להו ששביעית בזמן־ הזה דרבנן, שזהו יסוד דברי רש\"י (סנהדרין כ\"ו א', ד\"ה אגיסטון), שבקרקע של נכרי מותר לחרוש ולעשות כל עבודה, וכך היא דעת הר\"ח בפירושו שם, כמבואר למעיין בדבריו כמו שביארתי מזה בקונטרס־אחרון, וכן דעת בעה\"ת והערוך והפוסקים הסוברים שהיא בזמן־הזה מדרבנן. שהרי פשוט הוא בסוגיא דגמרא (גיטין מ\"ז א'), דהא דאמר רבה שאין קנין לנכרי בארץ־ישראל להפקיע מידי מעשר הוא דוקא במידי דאורייתא, אבל במידי דרבנן אמרינן יש קנין לנכרי להפקיע. כדמסקינן שם, דאפירכא מברייתא: \"ישראל שלקח שדה מנכרי עד שלא הביאה שליש וחזר ומכרה לו משהביאה שליש, חייבת במעשר שכבר נתחייבה, - נתחייבה אין לא נתחייבה לא, - משני: הכא במאי עסקינן בסוריא וקסבר כיבוש־יחיד לא שמיה כיבוש\", ופירש\"י: בסוריא, דמעשר דידה דרבנן ושם יש קנין ביד נכרי להפקיע. והוא־הדין אם נאמר ששביעית בזה\"ז דרבנן, שהיא דומה אז לסוריא, ויש כח ביד נכרי להפקיע.", + "ולשיטת הסוברים ששביעית בזמן־הזה דרבנן ואינה תלויה ביובל שלדעתם מוכרחים אנו לומר, שיסוד יש קנין לנכרי ואין קנין תלוי בקדושת־הארץ דאורייתא או דרבנן, הנה לשון קדושת הארץ שייך גם על פרט מיוחד כמו שהוא שייך על הכלל כולו כמו שמתבאר בסמוך. ולשיטת תוספות יבמות (פ\"א א' ד\"ה מאי) נראה, שקדושת כל המצות התלויות בארץ בחדא מחתא מחתינהו, ואם תרומה בזה\"ז דרבנן, משום שבטלה קדושת הארץ, הוי גם כלאי הכרם דרבנן, אבל לשיטת תוספות מגילה (י' א' ד\"ה למה) יש חילוק בין פרטי הקדושות ויש שלקדושה אחת בטלה וקדושה אחרת קימת. וכן בדברי הרמב\"ם יש לומר כן, דהא לא מצאנו שיאמר שבזמן הזה אין דין כלאים נוהג בא\"י מן־התורה, ומדסתם לה סתומי משמע שהוא מה\"ת. ואע\"ג דיש לומר שסובר הרמב\"ם, שקדושת עזרא היא קדושה שלמה מן־התורה לגבי הדברים שאינם צריכים ביאת־כולם, מ\"מ מדלא כתב בשום מקום, שאין דין כלאים נוהג מן־ התורה במקומות שכבשום עולי מצרים ולא כבשום עולי בבל נראה דסבר שאין הקדושות תלויות כולן זו בזו, וכן בערלה לא נראה דמחלק בין זמן שהיובל נוהג לזמן הזה, שלא חלק רק בין ארץ־ישלאל לחו\"ל בנוטע לרבים (ה' מעשר־שני ונטע־רבעי, פ\"י ה\"ד). ותוכן־הדבר הוא, שאין כל הקדושות שוות, וכשאנו מדברים באיזה ענין שנפקע חיובו הרי זה נקרא שלגבי דידיה בטלה קדושת הארץ, אע\"פ שהיא קימת לגבי שאר דברים. ואם קדושה זו היא מן־התורה אז אין קנין לנכרי להפקיעה, ואם היא מדרבנן יש קנין לנכרי להפקיעה. על־כן לא מיבעי להסוברים, שמשחרב בית־שני בטלה קדושה שניה, ונשארו חיובי המצות התלויות בארץ רק מדרבנן, דודאי דמיא שביעית בזמן־הזה לסוריא ונכרי מפקיעה מידי חיוב, אלא אפילו להסוברים, שקדושה שניה קימת ומ\"מ שביעית בזמן־הזה דרבנן משום דמן־התורה ביובל היא תלויה, וכרוב הראשונים דסבירא־להו כרבי ע\"פ פשטא־דמילתא, אע\"ג דלשאר דברים, כמו תרומ\"ע ושאר מצות התלויות בארץ, הוי לדידהו מן־התורה ואין קנין לנכרי להפקיע, מ\"מ בקדושה זו של שביעית יש קנין לנכרי להפקיע כיון שקדושה זו היא מדרבנן. ולא שייך כלל לומר, שאין להפקיע קדושה לחצאין, שכך היא המדה, שבדבר שנשארה בו קדושת־הארץ מן־התורה אין קנין לנכרי להפקיעה ובמה שנשארה בו מדרבנן יש קנין להפקיע.", + "ומה שכתב בבית־הלוי שלדעת הסוברים שקדושה שניה לא בטלה, אע\"ג דלדידהו שביעית בזמן־הזה מדרבנן, מ\"מ מדלא בטלה קדושת־הארץ לעניני תורה גם בהא מילתא שהוא דרבנן לא בטלה, איני רואה שום הכרח לזה, כי האיך אפשר לנו להשוות את מה שחלקה תורה, וכיון דלהא מילתא דשביעית הקדושה היא דרבנן הרי היא יכולה להיות נפקעת ע\"י קנין נכרי. ואין ראיה מהא דאין עודרים עם הנכרי בשביעית (גיטין ס\"ב א'), ועידור מלאכה דרבנן היא כדמשמע בסוגיא דמו\"ק (ג' א'). חדא, דאין לנו ראיה דהתם מיירי בשדה של נכרי, וי\"ל דמיירי בשדה של ישראל, אפילו עידור המותר אסרו שלא להחזיק ידיו, ואין להוכיח בזה מלשון הרמב\"ם, שהוא סתם הדברים (פ\"ח ה\"ח), וכן מצד דברי הגמרא כשהם לעצמם אין הכרח שרב סובר כרבא, דאבות אסר רחמנא תולדות לא אסר רחמנא, וי\"ל דהוא סבר דהוי הכל מן־התורה, ויש צידוד לכך מלשון הסוגיא דגיטין (נ\"ג ב'), שאמר בנוטע סתם דהוי דאורייתא די\"ל שהוא דלא כרבא, (וע' לעיל ע' י\"ב). ומכש\"כ שיש לומר דעידור היינו חרישה, ויש בה איסור עשה. ואולי סבר רב כרבי אלעזר בסוגיין דמו\"ק, וכהכרעת הירושלמי (כלאים פ\"ח ה\"א) דר' אלעזר סבר שכל עבודה אסורה מן־התורה, שהרי רצה לומר, שאפילו חפירת בורות שיחין ומערות, תהיה אסורה. ועוד שבעיקר הדבר אין צד דוגמא לומר, שאם נאמר כד' בעה\"ת ותירוץ אחד שבתוספות בסוגיין דסנהדרין וגיטין הנ\"ל, שלמ\"ד שביעית בזמן־הזה מן־התורה אפילו המלאכות דמדרבנן אסורות, - שאז כיון שהארץ עומדת היא בקדושתה לדין שביעית הרי היא כאילו היא של ישראל, ולאיזה צד אפשר להיות מלאכות דמדרבנן מותרות בה.", + "אבל אם קדושת שביעית בכללה היא דרבנן, א\"כ יסוד הקדושה שלה הוא דרבנן וקדושה דרבנן נפקעת היא ע\"י קנין הנכרי.", + "ובספר \"הלכות־ארץ־ישראל\" המיוחס להטור (לונדון תר\"ס) כתוב בדין קדושת הארץ (ס\"ב) בזה הלשון: \"אין שביעית נוהגת לענין איסור זריעה וחרישה בארץ ישראל מדאורייתא אלא מדרבנן. ואנו צריכין לברר מתי היא שנת שביעית, שיזהר בה האדם מלחרוש ולזרוע בארץ בזמן הזה, וכן מלאכות שבשדה. ובשדה ישראל הוא אסור, אבל לא בשדה הגוי; ואם משדה ישראל נותנים למלך מקצת מכל שדה ושדה מותר לזרוע, דמכריז רבא (כך היא הגירסא שם. וגירסתנו היא: רבי ינאי, ולפי מה שכתבתי בקונטרס־אחרון יש בזה נפקא־מינה לדעת הרז\"ה והראב\"ד, די\"ל שבזמן רבי ינאי היה נוהג עדיין יובל מדרבנן): 'פוקו וזרעו בשביעית משום ארנונא'. ואין צריך להפקיר הפירות בשנה השביעית בא\"י בזמן הזה, ואין אסור לעשות מהם סחורה כיון שאין הארץ מיוחדת להם. ואין עודרין עם הגוי בשביעית\". - הספר הזה נדפס מתוך כתב־יד והמו\"ל מיחסו להטור, מכח הוכחה ממה שמצאו את כתב־היד הזה כתוב ביחד עם טור ארח־חיים על קלף. (אמנם מלבד מה שראיה זו אינה מכרעת, כמובן, אין מסתבר כלל לומר שהמחבר הוא הטור, כי לא נזכר בו הרא\"ש בשום פעם, וגם ממה שכתב שאין חיוב להפקיר הפירות בזמן הזה, ובטור סי' של\"א כתוב כהרמב\"ם שבשביעית פטור מתרומ\"ע,- ולפי דבריו הלא יהא חיב בתרו\"מ אפילו של ישראל; ואין כאן מקומו של בירור זה). כן סגנונו מוכיח עליו, שהוא לחד מרבוותא קמאי, ומ\"מ אין לנו לסמוך עליו במה שמקיל יותר מהפוסקים המפורסמים הידועים אצלנו, אבל זה נראה מדבריו שמפרש הא דאין עודרין עם הנכרי בשביעית, שהוא בקרקע של ישראל. שהרי החליט בתחלה שבקרקע הגוי מותר לעשות כל המלאכות כולן, ואיך יהיה אסור לעדור עם הנכרי בקרקעו, אלא ודאי בשדה ישראל מיירי, שהגוי עובד בה בשביל עצמו או ע\"י שכירות, וכמו שפירשתי לעיל, ־ ובזה אין לנו הוכחה להפך מדבריו, ויש לומר שגם הרמב\"ם והסמ\"ג כך פירשו. ולגבי ארנונא נראה שהוא סובר, שטעם ההיתר אינו מפני האונס. אלא משום שכיון שהמלך מקבל ארנונא הרי זה נחשב כשדה שלו, וממילא הויא קרקע של נכרי ונפקעת מידי שביעית, ונפקא־מינה טובא, דלדעת הרמב\"ם שהוא מפני האונס אין היתר רק כשיעור ארנונא, וגם נראה שבפירות נוהגת כל קדושת שביעית, אבל לדעת בעל הלכות אלו, שהטעם הוא משום דחשיב שדה של נכרי, מותר לזרוע כדרכו ואין בפירות משום קדושת שביעית.", + "ולדעת הרז\"ה והראב\"ד וסיעתם, דסברי שהי' נוהג גם יובל מדרבנן בימי התנאים והאמוראים הראשונים, שהי' עדיין ב\"ד קבוע בארץ־ישראל, ומפורש יוצא מדבריהם. שבזמן ר' חייא ורב הי' עדיין ב\"ד גדול קבוע, יש לומר שהי' עדיין קים בימי רבה. כי הוא הלא הי' בזמן ר' יוחנן כמו דשלחו ליה אחוהי לרבה שיעלה לארץ־ישראל: \"שמא תאמר אין לך רב ? - יש לך רב ומנו ר' יוחנן\" (כתובות קי\"א א'), ורבי יוחנן הלא הי' ממתיבתא דרבי (כמבואר חולין נ\"ד א'), ופשוט שהי' בימיהם ב\"ד מקדש שנים וקובע חדשים, שהרי הלכו רבי חייא בר זרנוקי ור\"ש בן יהוצדק לעבר שנים בעסיא ופגע בהו ריש־לקיש (סנהדרין כ\"ו א'), א\"כ יש לומר דהכי־נמי נהג יובל מדרבנן, ולפיכך אמר רבה שאין קנין לנכרי להפקיע, שהרי הפסוק \"כי לי הארץ\" גבי יובל כתיב: \"והארץ לא תמכר לצמיתות, כי לי הארץ\", וזה נוהג רק בזמן שהיובל נוהג, שאז יש איסור של מכירה לצמיתות. וקשה לומר שמהאי קרא, דעיקרו בזמן שהיובל נוהג, נוכיח דין שינהוג גם בזמן שאין היובל נוהג, ובסוגיא דערכין (כ\"ט א'), כל הני דילפינן התם מקראי, שאין נוהגין אלא בזמן שהיובל נוהג, היינו משום שאנו מוצאים בהם פרט אחד דקאי דוקא ביובל, שזה מועיל כבר להוציא את כל הענין שלא ינהוג אלא בזמן שהיובל נוהג, וללמד ממנו בזה גם לדינים אחרים. כדאמרינן שם: \"אין עבד עברי נוהג אלא בזמן שהיובל נוהג, שנאמר: עד שנת היובל יעבוד עמך. ואין שדה־החרם (שדה־ אחוזה, לפי גירסת הילקוט העיקרית) נוהגת אלא בזמן שהיובל נוהג, שנאמר: ויצא ביובל ושב לאחוזתו, אין בתי־ערי־חומה נוהגין אלא בזמן שהיובל נוהג, שנאמר: לא יצא ביובל. ר\"ש בן יוחי אומר: אין שדה־חרמין נוהגין אלא בזמן שהיובל נוהג, שנאמר: והיה השדה בצאתו ביובל קדש לד' כשדה החרם. ר\"ש בן אלעזר אומר: אין גר תושב נוהג אלא בזמן שהיובל נוהג, אמר רב ביבי: מ\"ט אתיא טוב טוב: \"כתיב הכא: כי טוב לו עמך, וכתיב התם: בטוב לו לא תוננו\". הרי, שגם ממה שפרט אחד אינו נוהג אלא בזמן שהיובל נוהג אנו למדים מזה, שכולו אינו נוהג אלא בזמן שהיובל נוהג, ואע\"ג שיציאת־היובל אינה רק בנרצע וסתם עבד־עברי יוכל להיות שאינו נרצע, ולא עוד שהרי לדעת חכמים, דפליגי עליה דרבי אלעזר יודן בריבי (קדושין כ\"א ב'), אין עבד עברי כהן נרצע כלל ומ\"מ אין זה מעכבו מלהיות עבד עברי, ומה שאין היובל נוהג חמיר טפי, שאע\"פ שבחסרון היובל אינו מחוסר אלא בזמן יציאת הנרצע אין עבד עברי נוהג ע\"י זה כלל, וכן יתר הפרטים השנוים שם יחושם ליובל הוא רק פרטי, ביציאתם וגאולתם, ומ\"מ אין נוהגים כלל כשאין היובל נוהג. א\"כ קשה טובא, דהא האי קרא \"כי לי הארץ\" כתוב דוקא בזמן שהיובל נוהג, כמו שפירש רש\"י שהוא לאו שלא יהיה הלוקח כובש את השדה ביובל, ובזמן שאין היובל נוהג אין אזהרה זו נוהגת כלל, ואיך אפשר לדון דין זה שאין קנין לנכרי, דילפינן ליה מהאי קרא דכתיב ביובל, - שינהוג אף בזמן שאין היובל נוהג ? אמנם הסוגיא תוכל להתפרש אל נכון, אם נאמר שהיו אז עדיין יובלות מדרבנן, שהחלוק בזה בין סוריא לארץ־ישראל אינו משום דהא דאורייתא והא דרבנן, שלפי זה היה ראוי לומר דכל דתקון רבנן כעין דאורייתא תקון, וכיון שמן התורה אין קנין לנכרי להפקיע הכי־נמי בקדושה דרבנן, - אלא יסוד החלוק הוא מפני שכשקדושת היובל נוהגת והתורה אמרה: כי לי הארץ, וקדושה זו נוהגת כל זמן שהיובל נוהג, לפיכך כשם שכל מצות היובל נוהגות לדעתם מדרבנן גם בזמן החרבן, כל זמן שהיה ב\"ד־גדול קבוע בארץ־ישראל, שיקיים את המצות שהיובל צריך להן לקדושתו, כמו־כן נוהגת מצוה זו, שאין הנכרי יכול להפקיע קדושת הארץ. וסוריא, כיון שכיבוש־יחיד לאו שמיה כיבוש, אינה נוהגת בדיני יובלות, וכן משמע מלשון הרמב\"ם (פי\"א ה\"א), שאיסור המכירה לצמיתות הוא בארץ־ישראל המתחלקת לשבטים, וסוריא אינה בכלל זה, שאינה מתיחסת לחלקים של שבטים מיוחדים כמו שהיה בחלוקת יהושע, לכן אין יובל נוהג בה. ולפ\"ז פשיטא, שלדידן, דאין יובל נוהג כלל, יש קנין לנכרי להפקיע אפילו מאותה מדת־ חסידות, לדעתם, הנהוגה ממנהג־אבותינו מאז לנהוג לדעתם שמטה גם בזמן הזה. - ובאמת נראה מכאן ראיה נכונה לסברתם, שהי' נוהג דין של יובל מדרבנן בימי האמוראים.", + "והנה אם נחלק בין זמן הבית לאחר החרבן בקדושה שניה ונאמר, שבזמן הבית היה היובל נוהג, והיתה שביעית מן־התורה, כדעת ר\"ת, אף לרבי דיובל ושמטה מישך שייכי אהדדי, או שנאמר דקיימא־לן כחכמים ושמטה אינה תלויה ביובל, ומ\"מ קדושה שניה היתה מן־התורה ובטלה ע\"י החורבן, נמצא שבזמן בית שני היתה השמטה מן־התורה אע\"פ שהיא עכשו מדרבנן, ולפי־זה, כיון דבמידי דאורייתא אין קנין לנכרי להפקיע ורק במידי דרבנן יש קנין לזה, כדמחלקינן מטעם זה בין סוריא לארץ־ישראל בגיטין בסוגיא דרבה, הרי בזמן הבית היתה נוהגת קדושת שביעית בשדה של גוים, ורק אח\"כ, שבטלה הקדושה מן־התורה ונשארה רק מדרבנן, אז הוחל להיות כח הנכרי מפקיע. אמנם לפי מה שכתבתי שלהסוברים שהי' היובל נוהג בבית שני מן־התורה, דהיינו שאותו הישוב בזמן בית שני חשיב כל יושביה מפני שהיה שם מקצת מכל שבט, לדידהו יש לומר שגם אחר החורבן, כל זמן שהי' קבוע בארץ־ ישראל ב\"ד גדול ומנו יובלות, והיה קבוץ גדול של ישראל קרוב לכמה שהיה בזמן בית שני, היתה גם אז שביעית נוהגת מן־התורה. ולכאורה יש לזה ראיה גדולה מדאמרינן במתני' (כלאים פ\"ז מ\"ה), כשאחד זרע את כרמו בשביעית: \"בא מעשה לפני ר' עקיבא ואמר: אין אדם אוסר דבר שאינו שלו\", דהיינו משום ששביעית היתה אז מן־התורה כאמור, דאם היא מדרבנן איך תועיל קדושת שביעית להתיר כלאים מן־התורה. ואין סברא לומר כאן \"הפקר־ב\"ד הפקר\", דהא ניחא לרבא דסבר סברא דהפקר־ב\"ד לגבי איסורא, אלא לאביי, דמדמוקי לפרוזבול כרבי נראה דסבר שאין הפקר־ב\"ד מועיל לגבי איסורא, מאי איכא למימר, ולפיכך צ\"ל ששביעית מן־התורה לרבי עקיבא. אלא, שלדעת התוספות דיבמות הנ\"ל בסוגיא דמאכילה בתרומה, שבביטול קדושת הארץ ע\"י החרבן גם כלאים אינם מן־התורה, יש לישב שהרי אם בטלה קדושת הארץ הוי גם כלאים מדרבנן כשם ששביעית היא מדרבנן. ואע\"ג דיש־לומר, דעיקר סברת אביי, שלא לדון בפרוזבול דין הפקר־ב\"ד, אינה משום שאין הפקר־ ב\"ד מועיל גבי איסורא, אלא משום שאין סברא לומר שע\"י הפקר־ב\"ד יפקיעו לעקור בקביעות מצוה של־תורה, ולפי־זה לא שייכא הא מילתא אלא בפרוזבול, שהוא דבר קבוע, אבל בהא עובדא דאדם אחד שזרע את כרמו בשביעית, שהוא דבר מקרי, שפיר מהני על־זה הפקר־ב\"ד אליבא דכולי־עלמא לחשוב לדבר־שאינו־ שלו את הכרם ואת התבואה, כמבואר בירושלמי שם, - מ\"מ לא מסתבר באמת לדון את זה בטעם הפקר־ב\"ד לדבר־שאינו־שלו. שהרי אין הנידון הזה דומה כלל לפרוזבול, דהתם עיקר התקנה של ב\"ד בפרוזבול הוא ההפקר, שהפקירו ממונו של לוה, שזכתה לו תורה ע\"י הפקעת שביעית, שלא תועיל לו הפקעה זו ויהיה מחויב לשלם, אבל גבי קדושת שביעית דקרקע לא היו ב\"ד צריכים לתקן כל דבר בפרטיות, אלא שתקנו קדושת שביעית וממילא חל ההפקר מכח קדושת שביעית, בזה יש לומר שלא הפקירו ב\"ד ממון זה ביחוד והוי רק תקנת־חכמים בעלמא, שהי' ראוי לומר שלא יועיל להקל על דבר תורה, אלא שבירושלמי (פאה פ\"ה ה\"א; שקלים פ\"א ה\"ב) מבואר, ששייך הפקר־ב\"ד גם על הפקר של פירות שביעית אע\"פ שלא בא מטעם הב\"ד דין ההפקר ביחוד, אלא הוא חל ע\"י מה שקדשו ב\"ד את הזמן בקדושת שביעית, דאיבעיא להו התם אם מצד הפקר־ב\"ד פטור גם מן המעשרות, ומביא ראיה מהא ד\"אין מעברין את השנה לא בשביעית ולא במוצאי שביעית, ואם עברוה מעוברת יחודש אחד שהוסיף הרי הוא פטור מן המעשרות\", שמע־מינה שהפקר־ב\"ד פטור מן המעשר, ולפי־זה יש־לומר, שכשם שמועלת סברת הפקר־ב\"ד לפטור מן המעשר כך היא מועלת שלא יהי' נחשב כשלו, אפילו לגבי כלאים של־תורה. אבל באמת ראיה זו מהא דירושלמי אינה ברורה, כי אין הפקר ב\"ד זה של עיבור־השנה דומה כלל להפקר־ב\"ד דעלמא, שהרי התורה נתנה רשות לב\"ד לעבר את השנה, ולאידך גיסא מה שאין מעברין בשביעית זהו רק תקנתא דרבנן, כדי שלא להמשיך איסור שביעית יותר מהשנה הקצובה (כמבואר בסנהדרין י\"ב א' בפירש\"י). וא\"כ הלא חזרו הדברים שאין לומר בהא עובדא דכלאים הנ\"ל משום הפקר־ב\"ד. אלא צריך לומר משום שבימי ר' עקיבא היתה נוהגת עדיין שביעית מן־התורה, כנ\"ל.", + "ואולי יש להביא ראיה מכאן, מהירושלמי הנז', לשיטת הב\"י שבשביעית המצוה היא שכל אחד יפקיר את פירותיו ובזה חל ההפקר, ואם שמר את פירותיו ביטל מהם ההפקר של שביעית אע\"פ שעבר על מ\"ע של־תורה. שלפי־זה יש־לומר, שבדיוק מביא שם ראי' מהא דאין מעברין את השנה בשביעית ואם עברוה מעוברת, כי בודאי כל אחד מישראל עושה כדין תורה ומפקיר את שדהו בשביעית. ובסתם דעתו בודאי על השנה הקצובה בלא חדש־העיבור, כיון שלכתחלה אסור לעבר בשביעית, ואח\"כ כשב\"ד מודיעים שעברוה היא מעוברת, וכאמור הלא לא היתה דעתו על חדש־העיבור, ושיהיה חיוב חדש על כל אחד ואחד שיפקיר עתה את שדהו מחדש לשם חדש־העיבור - זה לא מצינו כלל, ואיך הוא פטור מן המעשרות והלא בכלל הפקר הראשון לא הי' ? אלא ודאי שהפקר־ב\"ד הפקר, שהם כללוהו ע\"י עיבורם בכלל הפקר הראשון וזהו דוקא מכח הפקר־ב\"ד ממש. לפ\"ז הרי מכאן ראיה, מדברי ירושלמי הללו, לשיטת הב\"י, דבעינן בשביעית הפקר מפורש; וזהו היפך מדברי ידידי הגאון ר' יעקב דוד רידב\"ז שי', בקונטרס־השמיטה אשר לו, שהביא מדברי ירושלמי זה ראיה לשיטת המבי\"ט, שההפקר בשביעית ממילא הוא. ופשטן של דברים הם, שאפילו נאמר שיש חיוב להפקיר, מ\"מ הרי אנן סהדי שאינו מפקיר אלא מפני שהיא שנת השמיטה עדיין גם בחודש העיבור ע\"פ ב\"ד, ואם לא היתה שמיטה לא הי' מפקיר, ושתהי' שנת השמיטה נמשכת גם בחודש זה הוא מעשה ב\"ד, ודבר זה מקיים את ההפקר, והוכיחו מזה שהפקר ב\"ד הפקר, ועכ\"פ לא קשיא מזה על שיטת ב\"י.", + "והנה הגאון הזה שי' האריך בקונטרסו זה, לחזק, דעת המבי\"ט ומוהרי\"ט, שיש קדושת שביעית גם בפירות של נכרים, וממילא אין תועלת במכירה. את יסוד ראיותיו אלה בנה ע\"פ דברי הב\"י בתשובתו על דברי המבי\"ט, שהמבי\"ט כתב להב\"י, שעל־ידי מה שהוא סובר שאין נוהגת קדושת שביעית בשל נכרים חייב אותם בתרומ\"ע כשמרחם ישראל, ולהמבי\"ט פטורים מן המעשרות, כיון שהם בכלל קדושת שביעית, \"ואם תתעקש לומר כי לא פטרה תורה ממעשרות אלא מה שהוא הפקר, שהם פירות ישראל, אבל פירות גוי שאינו מפקירם יהיו חייבים, - לא היא דאטו ישראל שגדר כרמו ולא הפקירו בשנת השמיטה יתחייב במעשרות וכו' *)(אבקת רוכל סי' כ\"ב).\", ועל־זה השיב הב\"י: \"מה שהוא סובר שהוא עקשות הוא היושר. ולא נפטרו פירות שביעית אלא מטעם הפקר, וכל שאינו מופקר לא נפטר ממעשרות, ומה שטען אטו ישראל שגדר כרמו ולא הפקיר כו' יש לומר שזהו כמודיע הדבר בסתום ממנו דאיכא למימר בהא אין הכי נמי שהיא חייבת\" *)(שם סי' כ\"ד) וכו' ע\"פ זה הביא הגאון הנ\"ל שליט\"א ראיות, שאין חיוב מעשרות בשביעית, ובכלל הפקר של שביעית אינו תלוי כלל במה שיפקירו הבעלים, ולפיכך פירות של נכרים צריכים להיות פטורים מתרומ\"ע, ושמע־מינה שנוהגת קדושת שביעית גם בשל נכרים. ומשמע מתוך דבריו של ידידי הגאון שליט\"א, שהוא הבין שדעת הב\"י כך היתה, שאין בשביעית דין הפקר עד שיפקיר מפורש, וכל־זמן שהוא לא הפקיר אין ההפקר חל מאיליו, - ועל יסוד זה בנויות כמה מראיותיו לשיטת המבי\"ט.", + "אמנם אם מחלוקת זו של הב\"י והמבי\"ט היתה תלויה בעיקרה בסברא זו שכתב הב\"י, שפטור תרומות ומעשרות בשביעית תלוי הוא בהפקרם של בעלים, אז היה לנו לאמר, שאם יתאמת לנו שהפקר של שביעית הוא אפקעתא דמלכא, והפקרם של בעלים אינו מעלה ומוריד בה, יצא מזה הדין שנוהגת קדושת שביעית בשל נכרים. אבל באמת מחלוקתם של הב\"י והמבי\"ט, בעיקר הדין אם נוהגת קדושת שביעית בשל נכרים, אינה תלויה כלל בסברא זו, שהרי אפילו אם אין פטור המעשרות בשביעית תלוי בהפקר הבעלים, מ\"מ אפשר להיות שקדושת שביעית אינה בשל נכרים מצד־עצמה, מפני שיש קנין לגוי להפקיע בשביעית בזמן־הזה וממילא אינם פירות שביעית כלל, ואינם הפקר לא משום דעת הבעלים, שהנכרי אינו מפקירם, וגם לא מצר אפקעתא דמלכא, שהתורה לא הפקיעה את קנינו, כיון שיש כח לנכרי להפקיע מקדושת שביעית בזמן־הזה. אלא הב\"י אזיל שם לטעמיה דמבי\"ט, שהוא סובר שיש קדושת שביעית בשל נכרים, ומ\"מ חשב שיש מקום להעלות על הדעת שתהיה חייבת בתרומות ומעשרות מפני שהגוי לא הפקירה, - על זה כתב הב\"י, שכיון שקדושת שביעית יש בה אין חיוב בה מפני מניעת ההפקר. וכתב הב\"י, שחוץ מה שלדעתו עיקר־הדין הוא שאין קדושת שביעית נוהגת כלל בשל נכרים, וממילא אינם פירות שביעית כלל, ופשיטא שהם מתחייבים בתרומ\"ע כשמרחם ישראל, אלא אפילו אם נסכים לדעת המבי\"ט, שנוהגת קדושת שביעית בשל נכרים, גם אז ראוי לחייבם במעשרות, מטעם שאין לנו פסוק מפורש לפטור שביעית מן המעשרות, וכל מה שאנו פוטרים הוא רק משום שהפירות הם הפקר; ולפיכך מי שעבר ולא הפקיר יש לומר, שאע\"פ שעבר על איסור־תורה במה שלא הפקיר, מ\"מ אין לפטור אותם מן המעשרות, דלא שייך בזה \"ידו ויד כל אדם שוים בו\", כדדרשינן על הפקר: \"יצא הפקר, שידו וידך שוים\" (ירוש' מעשרות פ\"א ה\"א שהרי אין יד כל אדם שוה בהם, כיון שלא הפקיר. ובאמת לא היתה כלל דעת הב\"י כך, שאין שום דין הפקר בשביעית עד שיפקיר הוא בעצמו מפורש, אלא בסתמא אין ספק שכל ההפקר הוא כאן מאפקעתא־דמלכא, וממילא יד הכל שוה בו ופטור מן המעשרות, ורק אם גדר את כרמו והראה בפועל בפירוש שאינו מפקירו, בזה נוטה הב\"י לחדש דיש־לומר, שאע\"פ שעבר על איסור־תורה מ\"מ מועלת חזקתו להחזיק בשלו ויצא מדין הפקר, וממילא חייב במעשרות. וביותר יש לצדד דעת הב\"י דמיירי כשגדר את כרמו קודם שגדלו בו הפירות, שמשבאו הפירות לעולם באו ברשותו ולא נעשו הפקר מעולם, אבל אם באו הפירות לעולם ולא גדר את כרמו, אפילו אם חזר וגדרו אח\"כ הוי כזוכה מן ההפקר, שאינו חייב במעשר, שהרי קיי\"ל: \"המפקיר את כרמו והשכים בבוקר ובצרו, חייב בפרט ובעוללות ובשכחה ובפאה ופטור מן המעשר\" (בבא־קמא כ\"ח א'). - ונראה שהוא סובר, שמי שגדר את כרמו ואינו מפקיר, יש לומר שאסור לקחת ממנו בעל־כרחו, אלא שב\"ד כופים אותו שיפקיר, כי זהו עיקר המצוה שישמיט, ולא שיקחו ממנו בעל־כרחו, קודם שהפקיר כדין.", + "ועתה לפי דברינו הלא לא שייך כלל לשיטתו של הב\"י ענין זה של הפקר כלל, וממילא לא שייכא כאן גם סברא שכתבנו לעיל, להביא ראיה מדברי ירושלמי, מכח ההפקר הסתמי של השנה הקצובה, כיון שההפקר חל מאליו מכח אפקעתא דמלכא, אם רק לא גלה דעתו לא להפקיר ולא לזכות. וצריך לומר בביאור דברי הירושלמי, שהוא מביא ראיה: מאחר שאנו מוצאים שהתורה נתנה כח לב\"ד לעבר את השנה, אע\"פ שע\"י זה ימצא כח ההפקר שהוא פוטר ממעשר, אף אנו נאמר, שכל הפקר שב\"ד מפקירין, שהוא ג\"כ ברשות התורה, שהרי אנו למדים ממקרא שנתנה להם תורה רשות להפקיר, ממילא הוא פטור גם מן המעשרות. אך לפי־ זה יש לומר, שגבי עיבור, שהרשות שנתנה תורה הוא שיהיה הפקר מן התורה, שהרי שנת־ השביעית ועיבורה דין אחד להם מן־התורה, כשהשביעית נוהגת מן־התורה, לכן אנו אומרים בו דין הפקר אפילו לגבי דבר של־תורה, אבל בשביעית בזמן־הזה, שאין אנו צריכים לההפקר שיהיה מן־התורה, יש לומר שאינו מועיל רק למידי דרבנן, ומן־ התורה איננו הפקר כלל, שלא הוצרכו חכמים כלל להמשיך את תקנתם לפי מדת התורה.", + "אך ע\"פ זה יקשה: למה יהיו מותרין ע\"י שביעית דרבנן הכלאים האסורים מן־התורה (בפ\"ז דכלאים הנ\"ל) ? ודוחק לומר, דר' עקיבא סבר כר' יאשיה. דלא אסרה תורה אלא חטה ושעורה וחרצן במפולת יד, דהא משמע דר\"י יחידאה הוא, שלפיכך קאמר רב נחמן בתורת חידוש דנהוג עלמא כתלת סבי כר\"י בכלאים (ברכות כ\"ב א'). וכן דוחק לומר דמיירי בכלאים דרבנן, וכהא ד\"קנבוס ולוף אסרה תורה\" (מנחות ט\"ו ב'), דפשטא דמילתא משמע דמיירי בזרעים האסורים מן־התורה, ורק שם במנחות י\"ל שמדייק מלשון זרעים דמשמע דלא מיירי בקנבוס ולוף. על־כן מסתבר לומר, כמש\"ל, דר' עקיבא סבר שבזמן הבית השני, וכן אח\"כ כ\"ז המשך הישוב הקבוע מאז וב\"ד הגדול היתה שביעית מן־התורה, ולא מצינו להביא מזה ראיה על שביעית בזמן־הזה, דהיינו אחר החרבן ואחר פיזור ישראל וביטול ב\"ד הגדול.", + "עכ\"פ ע\"י חילוק זה אזדו להו כמה ראיות, שהביאו הסוברים שנוהגת קדושת שביעית בשל נכרים, דיש לומר בכל אלה המקומות, שנראו הדברים נוטים לשיטתם, דהתם מיירי בזמן הבית, ואז כיון שהיתה שביעית מן־התורה אין קנין לנכרי להפקיע מקדושת שביעית, אבל בזמן־הזה שפיר יש כח בקנינו להפקיע ומותר לעבוד בקרקעו, כדעת רש\"י ובעה\"ת וכנ\"ל. - הראי' הראשונה מביא המבי\"ט מהא דתנן (ידים פ\"ד מ\"ג), במחלוקת ר' טרפון ור' אלעזר ב\"ע אם עמון ומואב מעשרים מעשר־עני או מע\"ש בשביעית, דמר גמר ממצרים ומר גמר מבבל,- ואם נאמר, שאינה נוהגת קדושת שביעית בשל־נכרים וממילא הרי הם חייבים במעשרות, למה לא למדו משל־נכרים בארץ־ישראל ? אבל לפי דברינו, כיון שכל זמן הבית לא היה נוהג בשל גוי שום מעשר בשביעית, לא הי' יכול כלל להביא שם ראי' ממנהג, שהרי הם היו או בזמן הבית או סמוך לחורבן ועדיין לא נקבע המנהג, ומכש\"כ לפי מה שכתבתי דיש לומר שכל־זמן שהיו ישראל במעמדם הקבוע בארץ עוד היה להם דין אחד כמו לפני החורבן, שלפי־ זה הלא הי' גם אח\"כ מן־התורה, עד הפיזור האחרון אשר הכביד. וכן ברייתא ד\"נכרי המוכר פירות ואמר פירות הללו של עזקה הם\" שפירשוה: כרם מעוזק, והוי שמור, האסור בשביעית, או עזקה - עיר בארץ־ישראל, ומשמע שנוהגת קדושת שביעית בשל גוי, יש לומר דמיירי ג\"כ בזמן הבית, וכן מה שהביא מתוספתא (אהלות פי\"ח ה\"ט), בעובדא דקיסרין שהותרה שלא במנין, שכשהלכו נכרים לקרקסאות שלהם הניחו שוק מלא פירות, ובאו ישראל ובזזום ולא אסרום משום שביעית, ודאי יש לומר דבזמן הבית הוה. אמנם נשארה הראיה מירושלמי (מכילתין פ\"ו ה\"ב), דעל מתניתין דעושין בתלוש בסוריא אבל לא במחובר: \"רבי יוסי ב\"ר בוי בעי קומי רבי מנא מהו לטחון עם הגוי בארץ ?\", שבזה דוחק לומר דמיירי בזמן הבית, דסתמא דמלתא רבי יוסי ורבי מנא אזמנם שקלו וטרו. ועל־זה י\"ל רק לשיטת הראב\"ד, שכל־זמן שהיה ב\"ד קבוע וקבוץ ישראל מרובה וקבוע בארץ־ישראל מקרי \"כל־יושביה עליה\", ואין מזה ראיה לשביעית של עכשו, דבטלה קדושת הארץ. אכן הב\"י כבר אוקמה, דמיירי בספיחין שגדלו בשדה־ישראל, שלקטם גוי.", + "והנה יסוד שיטת הב\"י, שפירות של נכרים אין בהם משום קדושת שביעית, הוא משום שסובר שדעת הרמב\"ם היא, דהא דאמרי' אין קנין לנכרי בארץ־ישראל אינו אלא שאם ישראל חזר וקנה ממנו, אז אינו נחשב כבבוש יחיד, ואין דינה כסוריא אלא כגוף עיקר ארץ־ישראל, אבל כל זמן שהיא ביד הנכרי הרי היא מופקעת מקדושתה; ומטי לה מדברי הרמב\"ם (ה' תרומות פ\"ד). אמנם מדיוק לשון הרמב\"ם (ה' שמטה פ\"ד הכ\"ט): \"נכרי שקנה קרקע בארץ ישראל וזרעה בשביעית פירותיה מותרין, שלא גזרו על הספיחין אלא מפני עוברי עבירה - והנכרים אינם מצווים על השביעית כדי שנגזור עליהם\", משמע לו מזה להכסף־משנה, שעיקר הטעם הוא מפני שזרעה הגוי בקרקע שלו והוי תרתי למעליותא: הקרקע היא של נכרי והמלאכה נעשתה ע\"י נכרי, ומשמע הא אם היתה הזריעה ע\"י ישראל, אע\"פ שהקרקע היא של נכרי, הפירות אסורין. ולכאורה קשה כיון שסובר, שכל־זמן שהקרקע היא ביד הנכרי הרי היא מופקעת מקדושתה, א\"כ הרי היא לגבי חובת המצות כחו\"ל, ולמה לא תהיה העבודה מותרת לישראל, - וכמו שבאמת כך היא שיטתם של רש\"י, הר\"ח, הערוך, תוספות לחד שינויא, בעה\"ת והלכות־ארץ־ישראל, - ולמה דייק הרמב\"ם דוקא כשזרעה הגוי והלא גם כשזרעה ישראל היה הדין נותן להתיר הפירות ? לפיכך נראה לומר, דסבר הרמב\"ם שחכמים אסרו לחזק ידי הגוי יותר מבדברים בעלמא, כדפסק כן הרמב\"ם (פ\"ח ה\"ח) וכמשכ\"ל, אבל לסייעו בידים אסור, ונראה שאסרו זה להרחיק את ישראל מעבודת השדה בשביעית, כדי שלא יבא לעבוד בתוך שדהו, לכן אם היה הישראל בעצמו זורע שדה של גוי בשביעית, כיון שעבר על דברי חכמים, ראוי לאסור משום קנס. ולפי־זה נאמר, שכל פלוגתתם, של הרמב\"ם וספר־התרומות וסיעתו, היא רק במידי דרבנן; דמן־התורה הרי סובר גם הרמב\"ם, שכל־זמן שהיא ביד גוי היא מופקעת מקדושתה, אלא שגזירת־חכמים היא שלא לחזק את ידם במעשה, ולכן אסור לישראל לעבוד בקרקע זו, ולדעת בעה\"ת אין כאן שום איסור, דמוקי הא דאין עודרין עם הנכרי דוקא למ\"ד שביעית בזמן־הזה דאורייתא ואין קנין לנכרי להפקיע, וסובר שאינו מפקיע אפילו כשהיא תחת ידו, אבל בזמן הזה, שיש קנין להפקיע, אין איסור כלל להזקו ומותר גם לעדור עמו ולעבוד הישראל בעצמו בשדהו של נכרי. - ועכ\"פ נראה, שמחלוקת שלהם היא ספיקא במידי דרבנן, דמן־התורה גם להרמב\"ם אין שום איסור כשיעבוד ישראל בקרקע המופקעת מקדושתה, כל זמן שהיא תהת יד הנכרי." + ], + [ + "איסור \"לא תחנם\" במכירת קרקע לנכרי
בענין \"לא תחנם\", שאסור למכור לגוי קרקע בארץ ישראל, יפה העיר חד מבי דינא הרה\"ג ר\"ז שך נ\"י, די\"ל דבגוי שבלא\"ה יש לו חניה בקרקע אין התוספת, מה שמוסיפים עליה עתה, אסורה מה\"ת; ויותר נכון לפ\"ז לבחור בגוי שכבר יש לו קרקע בא\"י. אע\"ג דיש לומר, שאם יקנה ממנו ישראל הקרקע הקודמת אז הלא תצא החניה מתחת ידו, ונמצא אז שבקרקע זו הנמכרת לו כעת נתנה לו חניה בקרקע. מ\"מ יש לומר דבתר השתא אזלינן, ועכשו הוא אינו נותן לו חניה בקרקע, שהרי כבר יש לו מקודם, והוא מקושר לארץ ישראל בלא\"ה ע\"י קרקע שיש לו מכבר.", + "ונראה שיש להעיר ע\"ז מסוגיא דהמצניע (שבת צ\"ד ב'): תנן התם \"התולש סימני טומאה והכוה המחיה עובר בל\"ת. איתמר: אחת משתים - חייב, אחת משלש - רב נחמן אמר חייב, רב ששת אמר פטור. רב נחמן אמר חייב, אהנו מעשיו, דאי מישתקלא חדא אחריתי אזלא לה טומאה, רב ששת אמר פטור, השתא מיהת הא איתא לטומאה\". א\"כ לרב ששת, דאזלינן בתר השתא ואין דנין לומר, שכיון שאם ילקח עוד אחד מהסימנים אזלא טומאה ויהיה חייב משום זה, ה\"נ אין לומר שאם ימכור הגוי את שאר הקרקע תהיה חניתו־בקרקע ע\"י זו הקרקע, דהשתא מיהא הא ליתא, ויש לו חניה בלאו הכי, ואינו מוסיף במכירתו שום חניה לגבי גוי זה.", + "ונראה, דאפילו לרב נחמן ג\"כ שייך לומר, דביש לגוי קרקע הרבה לא שייך איסורא דאורייתא דחניה בקרקע. דאמרינן בסוגיין: \"א\"ר ששת מנא אמינא לה, דתנן וכן כזית מן המת וכזית מן הנבילה חייב, הא חצי זית פטור, - והתניא חצי זית חייב. מאי לאו הא דתניא חייב דאפיק חצי זית מכזית והא דתנן פטור דאפיק חצי זית מכזית ומחצה. ורב נחמן אידי ואידי חייב והא דתניא פטור - דאפיק חצי זית ממת גדול\". הרי לנו, לרב נחמן, דהיכא דמיעט השיעור, כיון שאין עכשו שום הפרש ותועלת בפעולה, לא אמרינן דנחשוב שכשימעט מיעוט אחר מיעוט את המת הגדול הלא יוכל אז לבא לידי מיעוט שיעור, ואם הי' אז הכזית הי' משלים, אלא דלא אזלינן כ\"א בתר מה שלפנינו או קרוב לזה. א\"כ בגוי שיש לו אחיזה רבה בקרקע, י\"ל שאין כאן איסור דאורייתא במה שמוסיפין למכור לו קרקע, דבלא\"ה יש לו חניה.", + "אך לפי מש\"כ התוס' (שם בסד\"ה והא): \"אבל כזית ממת גדול חייב, אע\"ג דאי מישתקלא זית אחר לא אזלא לה טומאה, מ\"מ אהני מעשיו, דמשחתכו לא גריר בתר המת, וכשיוציאו המת מן הבית וישאר כזית זה יטמא כל הבית, ונמצא שעתה בהוצאה זו גורם טהרה,\" - משמע מזה שאפילו כשצריך לאיזו פעולה קודמת, כדי לגרום התועלת בפעולה זו, חשבינן בתועלת כאילו כבר נעשתה אותה הפעולה הגורמת ואזלינן בתר אח\"כ, ויש לומר לפ\"ז דהכא נמי חניה בקרקע של עכשיו דומה לכזית שלם ממת גדול, שיש בזה גופא שיעור חניה, ואם מישתקלא מיניה הקרקע שיש לו מקודם יהיה לזה שמוכרים לו עכשיו דין חניה בקרקע. מיהו י\"ל שאינו דומה, דהתם במוציא כזית ההוצאה היא הוצאה וכשיעורה, אלא שהחסרון הוא משום דלא אהני, ע\"כ אמרינן, כיון שאם ינטל המת תהיה מועלת, שחשובה תועלת וכאהנו מעשיו וקיימא הוצאה בדוכתא, אבל כאן, אם נאמר שהכונה דחניה בקרקע היא אחיזה בא\"י ע\"י קנין קרקע, וזהו עיקר הקפידא, א\"כ י\"ל כיון שיש לו כבר אחיזה בארץ לא שייך לומר כלל על זה שמוכר לו עכשיו, שהוא נותן לו בזה חניה בקרקע; ואע\"פ שאם ימכור הקודמת תהי' לו אז חניה בקרקע ע\"י קרקע זו, י\"ל דבתר השתא אזלינן ולא מיקרי אלא גרמא לענין חניה בקרקע.", + "אמנם מלשון הש\"ס, (שם ק\"ך ב') דאמר: \"שאני התם דאמר קרא לא תעשון כן לד' אלקיכם - עשי' הוא דאסר, הא גרמא שרי,\" משמע דבכל מקום דליכא קרא למידרש פעולת איסור, אפי' גרמא ג\"כ בכלל האיסור. אלא די\"ל שאינו בכלל גרמא בהאי גונא אלא כשהאיסור נעשה ממילא אחר הפעולה הגורמת, כמו מחיקה ע\"י טבילה וכיבוי ע\"י העמדת כלים מלאים מים כנגד הדליקה אבל במקום שצריך עוד לפעולה הנעשית ע\"י אדם ורק אז יבא האיסור, כה\"ג החני' בקרקע, שדוקא אז תהיה כאן נתינת חניה בקרקע אם ימכור עוד את מה שיש לו, י\"ל דלא חשיב כלל אפילו גרמא. ואולי הוי בכלל ריבוי בשיעורא ותליא בפלוגתא אי הוי דאורייתא או דרבנן, דלדעת תוס' (מנחות ס\"ד א' סד\"ה שתים) הוי רק אסור מדרבנן, ולהר\"ן בפ\"ב דביצה ריבוי בשיעורא אסור מה\"ת. מיהו י\"ל כיון שכתב שם הר\"ן \"דודאי רבויי שיעורא בשבת מדאורייתא מתסר, ואפילו הכי לא דמי רבויי בשיעורא ביו\"ט לרבויי שיעורא בשבת, שהשבת דחויה היא אצל חולה ולא הותרה, ולפיכך כל שהעיקר מלאכה אסור אף תוספתו כמוהו ומתסר מדאורייתא, אבל יו\"ט, שאוכל־נפש הותר בו, דאפי' אפשר מערב יו\"ט שרי, כל שהוא מרבה על העיקר, ובלבד שיהא בטורח אחד, תוספתו כמוהו\", א\"כ י\"ל דהוא־הדין הכא, דהעיקר שכבר יש לו הלא לא נעשה על זה שום איסור, שזה יש לו מכבר, אלא שנבא לדון כאן דמה שמוסיפין לו עתה, - אע\"ג דהוי בפעולה אחרת ולא שייך באופן הפשוט של ריבוי בשיעורא דמיירי בפעולה אחת, מ\"מ מצד שאין כאן איסור מצד התכלית יחשב רק כריבוי בשיעורא, - א\"כ הלא צריך הוא להחשב כמו ריבוי בשיעורא של יו\"ט. דמה לי אם העיקר הוא מצד עצמו מותר או שלא נעשה בו שום אופן של איסור, כיון שלא בא לידו עכשיו ע\"י ישראל, סוף־סוף אין דררא של איסור בעיקר, וי\"ל דלכו\"ע תוספת בשיעורא כה\"ג לא הוי כ\"א מדרבנן. ואם הוי דרבנן י\"ל, שכיון שאנו צריכים לזה משום תיקון ישוב א\"י, הוי כמו שבות דאמירה לנכרי, דלא גזרו.", + "ואפילו אם נחלק לומר, דדוקא איסורא דלית ביה מעשה, כשבות דאמירה לנכרי, לא גזרו משום ישוב א\"י, אבל בשאר דיני שבות גזרו, כדמחלקינן כה\"ג בעירובין (דף ס\"ח א'). מ\"מ י\"ל דבמקום מצוה לא גזרו כלל בריבוי שיעורין באיסורין, וכה\"ג דשרי טלטול מת ע\"י ככר ותינוק (שבת קמ\"ב). ובכלל י\"ל, דנהי דלגבי איסור תורה יש מקום לומר, שאע\"פ שעיקר המכירה אין עושין רק להפקיע איסורא, ולא שתשאר הקרקע באמת לנכרי, מ\"מ אין לנו לחלק מסברא לצאת מגזירת התורה, שכיון שבכלל מכירה הוא הוי ג\"כ בכלל איסור, אבל באיסור דרבנן י\"ל דלא גזרו רק במקום ששייך עיקר האיסור באמת, כשמוכר ממש מכירה קימת להעמיד ביד נכרי, אבל כשמוכר להפקיע איסורא לא גזרו כלל, ומכ\"ש באיסור זה שעקרו הוא משום תיקון ישוב ישראל בארץ ישראל ודאי צריך לומר דלא שייכא גזירה, דוגמת הא דאמרינן \"הוא עצמו מחזר עליו לשרפו - מיכל קא אכיל מיניה\" (פסחים י\"א א').", + "ובריבוי בשיעורא בכלל י\"ל שיחשב לגבי הריבוי מתעסק, כיון שהוא צריך ומתכון רק להשיעור הראשון, העיקר, ובאכילת איסורים י\"ל דאפי' בבליעה בבת־אחת, שנעשית הפעולה כאחת, לא שייכא קולא דריבוי בשיעור, כיון דמתעסק בחלבים ועריות חייב, שכן נהנה (סנהדרין ס\"ב ב') (ובזה ניחא קושיא רבה על הסוברים דריבוי בשיעורא הוא רק דרבנן, ואפי' להסוברים שהוא דאורייתא, דמשמע לדידהו שאין בזה כרת, סקילה וחטאת, דקשיא לכאורה מהא דמס' שבועות (י\"ח א'): הי' משמש עם הטהורה ואמרה לו נטמאתי ופירש מיד חייב, דיציאתו הנאה לו כביאתו, דאפי' למ\"ד משמש מת בעריות חייב הכא פטור משום דאנוס הוא, ואע\"פ שאנוס הוא על היציאה, מ\"מ חייב כשפירש מיד, משום שהי' לו לפרוש בהנאה מועטת ופירש בהנאה מרובה, - והרי אין כאן לכאורה כ\"א ריבוי בשיעורים ? - דמשמע מפשטות לשון הש\"ס, שאמר שהחיוב הוא משום ההנאה, שזה אינו משום דחשיב כמוסיף שיעור אח\"כ, - שהי' ראוי לכאורה לומר כך מדחשיב לה בכלל דרך קצרה וארוכה דומיא דקצרה וארוכה בבא אל הקדש ונטמא, - אלא שעצם האיסור בא משום ההבדל שבין הנאה מועטה למרובה, וזה הלא הוא לכאורה רק ריבוי בשיעורים, - ולפי דברינו לא שייך כלל בעריות דין ריבוי בשיעורים, כיון דמתעסק חייב).", + "וע\"פ זה י\"ל, דלא שייך כלל קולא דריבוי בשיעורים גבי \"לא־תחנם\" בנ\"ד, כשיש לו כבר חניה בקרקע, כיון שבאמת הרי הוא עושה את האיסור בפעולה מיוחדת, דלא שייך כלל בכה\"ג ריבוי שיעורא. אלא דנימא שמ\"מ לא יהיה יותר חמור מריבוי שיעורא, כיון שכבר יש לו סוף־סוף מעיקרא חניה בקרקע, ולפי זה יהיה דומה כמו שבשעת המכירה הי' מוכר חלק אחד בהיתר, די\"ל דעל הריבוי שבב\"א לית לן בה מה\"ת, אבל כאן באמת מכר זה בפני עצמו, אלא שנחשוב שיהי' לענין דין הקל כריבוי בשיעורא - זהו רק בעצם העובדא, אבל מ\"מ מתעסק אינו, וכיון שנאמר שיסוד ריבוי בשיעורא הוא מטעם מתעסק לגבי הריבוי, לא שייך כלל בנ\"ד כיון שמ\"מ הוא עושה בפ\"ע.", + "ולכאורה נראה לומר, שאיסור \"לא־תחנם\" דחניה בקרקע, כיון שהוא נאמר דוקא בארץ ישראל, א\"כ בזמן הזה, למ\"ד דבטלה קדושת הארץ לחיובי המצות התלויות בארץ, הוא הדין נמי דבטלה לענין חני' בקרקע, ואינה אלא מדרבנן.", + "אמנם דעת הרמב\"ם משמע קצת שאינה כן, וז\"ל (בה' ע\"ז פ\"י ה\"ו): \"אסור לנו להניח עובד כוכבים בינינו, אפילו יושב ישיבת עראי או עובר ממקום למקום בסחורה, ולא יעבור בארצנו אלא עד שיקבל עליו שבע מצות שנצטוו בני־נח, שנאמר: לא ישבו בארצך. ואפי' לפי שעה. ואם קבל עליו שבע מצות הרי זה גר תושב; ואין מקבלים גר תושב אלא בזמן שהיובל נוהג, אבל שלא בזמן היובל אין מקבלין אלא גר צדק בלבד\". ושלא בזמן היובל היינו משגלו שבט ראובן ושבט גד וחצי שבט מנשה כמו שכתב (בה' שמטה ויובל, פ\"י ה\"ח), שמאז בטלה, לדעתו, קדושת הארץ גם לענין תרומ\"ע כמבואר (בה' תרומות פ\"א הכ\"ו), וכיון שכתב, שבזמן שאין היובל נוהג אין מקבלין גר תושב לדין ישיבת הארץ, נראה דס\"ל, דאע\"ג דבטלה קדושת הארץ לתרומ\"ע ושמיטה ויובלות, מ\"מ לדין ישיבת נכרים לא בטלה, וי\"ל דה\"ה לענין איסור חניה בקרקע.", + "ולא כן משמע דעת התוספות. שכך כתבו (יבמות פ\"א א' ד\"ה מאי): וא\"ת לר\"ל, כיון דתרומה בזה\"ז דרבנן אלמא בטלה קדושת הארץ, א\"כ כלאי הכרם נמי דרבנן, ואמאי תני כל שדרכו - הא בדרבנן אין אסור \"כל שדרכו\" ? ואין לומר דלר\"מ תרומה בזה\"ז דאורייתא, דהא שמעינן לי' לר\"מ דעיגול בעיגולים עולה (בריש מסכת ביצה ג' ב', גבי ליטרא קציעות). וי\"ל. דכלאי הכרם חדא דרבנן, דבזמן ביהמ\"ק הוי דאוריתא, אבל עיגול תרתי דרבנן, חדא דבטלה קדושת הארץ ועוד, דאפילו בזמן בית המקדש תרומת תאנים דרבנן\". נראה מזה, שהי' פשוט להם, שאם תרומ\"ע דרבנן הוא הדין בכלאי הכרם, ונראה דה\"ה בכל שאר המצות התלויות בארץ. וכן הי' פשוט גם ל\"משנה־למלך\" (בה' מאכלות אסורות פ\"י הי\"א), שכך כתב על דברי תוס' דיבמות הנ\"ל: \"ונראה דה\"ה לחדש, אליבא דמאן דאית לי' דחדש בחו\"ל מדרבנן, דה\"ה בזה\"ז אף בא\"י לא אסור כ\"א מדרבנן, וכן ערלה, דקיי\"ל דבחו\"ל ספקה מותר, משום דכך נאמרה הלכה למשה מסיני, בזה\"ז אף בא\"י ספקה מותר משום דבטלה קדושת הארץ\". ולפי זה הוא הדין נמי בשאר מצות התלויות בארץ, דבטלו בזה\"ז ואינן עכשיו כ\"א מדרבנן.", + "ובדעת הרמב\"ם יש עוד לדייק ולדון בדבר, דהנה בה' תרומות סוף פ\"א כתב: \"וכן יראה לי, שהוא הדין במעשרות, שאין חייבין בזמן הזה אלא מדבריהם, כתרומה\". משמע מזה ג\"כ, דלא תלי שאר כל המצות התלויות בארץ בתרומה, כסברת התוס' יבמות הנ\"ל, שהוא מדמה לתרומה רק את המעשרות ולא שאר המצות התלויות בארץ. דאי היתה סברתו כסברת התוס'. שאם תרומה מדרבנן ה\"ה כל שאר המצות התלויות בארץ, אפילו אותן שאין להם דמיון לתרומה, למה חרד את כל ההרדה הזאת, להקיש ע\"י סברתו דוקא מעשרות לפטור בזה\"ז מן התורה כתרומה, כיון שכל המצות כולן התלויות בארץ בטלות הן מן התורה? אלא ודאי נראה, דס\"ל שאין ללמוד שאר מצות התלויות בארץ מתרומה, וה\"ה לענין איסור הושבת נכרים בא\"י וחניה בקרקע הדומה לו אין חילוק בין זמן שהיובל נוהג לזמן הזה. ומשום הכי אזיל לטעמיה ופירש בדין הושבת נכרים בא\"י, שאין מושיבין כ\"א גר תושב ואין גר תושב נוהג כ\"א בזמן שהיובל נוהג, ומינה דבזמן שאין היובל נוהג שאין גר תושב נוהג ואסור להושיבו בא\"י. מיהו כל זה אינו מוכרח כ\"כ, דיש לומר דמדרבנן מ\"מ אסור, ועל זה אמר הרמב\"ם דבזמן שאין היובל נוהג אסור להושיב גר תושב, והיינו מדרבנן. וזה הוי נמי לשיטתו של הרמב\"ם בהלכות בית־חבחירה (פ\"ו, ט\"ו וט\"ז), כמו שנתבאר לעיל משם, שהוא ז\"ל סבירא ליה ג\"כ כסברת תוס' הנ\"ל, שכל המצות התלויות בארץ דינן שוה וכיון שבטלה קדושת הארץ כולן בטלות, וקדושת עזרא לא חייבה בתרומות ומעשרות כ\"א מדרבנן, וא\"כ הוא הדין בנידון דידן. ויותר נראה להשוות בזה דברי הרמב\"ם עם דברי התוס' דיבמות הנ\"ל, דכל המצות התלויות בארץ הא בהא תליין, והא דהוצרך לומר, בהלכות תרומות, ולפרש \"יראה לי\" לגבי מעשרות, היינו משום מעשר שני. שהרי בלא זה הייתי דן לומר, שכיון שאכילת מע\"ש תלויה בקדושת ירושלים וקדושת ירושלים היא משום שכינה ולא בטלה, ואם הייתי אומר שמע\"ש לא בטיל, שוב יש לומר שהייתי מקיש את המעשרות להדדי, והייתי אומר ששום מעשר לא בטל מה\"ת, משום הכי הוצרך לומר מסברתו, שמ\"מ נראה שגם לגבי המעשרות ג\"כ בטלה הקדושה ואינו נוהג כ\"א מדרבנן. אבל ה\"ה נמי דפשיטא דלכל המצות התלויות בארץ, וכן שביעית, וכן נמי דין חניית הארץ דנכרים, שהכל הוי רק מדרבנן.", + "אמנם אין לדמות לגמרי שיטת הרמב\"ם לשיטת התוספות לענין זה. כי שיטת התוס' בזה בנויה היא רק על יסוד זה: אם בטלה קדושת הארץ שע\"י כיבוש או לא, וזה משמע שאינו שייך רק על חלק הארץ הנכבש, לכן הם תולים את הדבר בזמן בית המקדש, כלומר בענין כיבוש כלל הארץ, וממילא כל הדינים שוים אם נאמר דבזה\"ז דרבנן הוא מטעם חסרון הכיבוש. ולשיטת הרמב\"ם, בהלכות תרומות, שהפטור של תרומה בזה\"ז הוא משום שאין כל יושביה עליה, י\"ל שאין קדושת הארץ בכללה בטלה, רק במה שמצינו דתלוי בכל יושביה, והיינו יובל וכל התלוי בו, כמבואר בה' שמיטה ויובל (פ\"ט ה\"ב ופ\"י ה\"ט). ושביעית נראה ג\"כ דדמי בהא ליובל, משום שגם בה כתוב: \"כי תבאו\": אבל לענין כללות המצות התלויות בארץ צריך לפי זה דיוק בלשון של כל אחת מהן, אם משמע ביאת כולכם, וצריך ביאור ביחוד אם \"כי יביאך\" דמי ל\"כי תבאו\" בהא, וגבי לא־תחנם \"כי יביאך\" כתיב.", + "ובירושלמי (ערלה פ\"א ה\"ב) אמר, דלרי\"ש דאמר: היא שבירה היא נתיצה, אין חילוק בין לשונות של ביאה. ונראה שע\"ז סמך הרמב\"ם בסוף פ\"א מה' תרומות, שהרי קיי\"ל כר' ישמעאל, דאמר \"זו היא שיבה זו היא ביאה\" (עירובין נ\"א א' ודוכתי טובי), וכבר הארכתי בזה לעיל בדברינו בס\"ד." + ], + [ + "דין ההערמה במכירה לשנת השמיטה
מצד שהמכירה הזו, שמוכרים לשמיטה את הקרקעות והמחובר להם - לגוי, היא מכירה של הערמה, יש לדון אי מהני מכירה זו על כך.", + "בהערמה בכלל מצינו לפעמים, שהתירוה גם במילי דאורייתא ולפעמים החמירו בה אפילו במידי דרבנן, ונראה שאין כ\"כ ללמוד בזה דבר מדבר וראוי לדון כל ענין בפני עצמו לפי גודל הצורך, ובירושלמי (ביצה פ\"ג ה\"ד) אמרו, שכדי לחוס על נכסיהן של ישראל מותר להערים, ובמקום של הכרח גדול, כנידון דידן בשאלת השביעית, לפי המצב של עכשו, ראוי, לפי זה, להקל.", + "אלא שיש לדון, כיון דבקרקע בעינן סמכא דעתי' במכירה, ואפילו מכירה גמורה לא מהני בדלא סמכה דעתי', (וכן משמע מדברי רש\"י (קדושין כ\"ו א'), אהא דאמרי' שם: בכסף מנלן וכו' ? אמר רב: ל\"ש אלא במקום שאין כותבין את השטר, אבל במקום שכותבין את השטר לא קנה\", שפירש\"י על זה (בד\"ה לא קנה): \"דכיון דרגילין בהכי לא סמכא דעתי' דלוקח עד דנקיט שטרא ועיקר דעתו לקנות על השטר הוא\"), א\"כ י\"ל דקנין של הערמת, דודאי לא סמכא דעתי', אין זה קנין כלל.", + "ולפ\"ז יקשה נמי, איך סומכין בקנין של הערמה במכירת־חמץ ובבכור. ואולי י\"ל, דלא מצינו זה, שלא יחול הקנין - אע\"פ שהוא קנין גמור מצד עצמו - ע\"י מה דלא סמכא דעתי', אלא גבי קרקע, שהוא קנין חשוב וקיים, ולכן מבטל אותו מה דלא סמכא דעתי', אבל בקנין מטלטלין י\"ל דה\"נ דמהני אע\"ג דלא סמכא דעתי'. והדעת נותנת כן, משום שמטלטלין יכול לקחתם ברשותו ויהיה ניכר עליהם קנינו, לכן לא שייך כ\"כ שיבטל קנינם משום מה דלא סמכה דעתי', אבל בקרקע, שבמקומה עומדת, והיא צריכה להעתק מרשות בעלים הראשונים לרשות בעלים החדשים, ואין ניכר עליה שום שינוי במעמדה, י\"ל דכל דלא סמכא דעתי' בטל הקנין. וי\"ל ע\"פ זה, דבמכירת־חמץ, שנוהגין למכור בה גם את המקומות, שמונח שם החמץ, כדי שיקנה הנכרי בתורת חצר, יותר טוב להשכיר, דבשכירות ודאי י\"ל דלא שייך לא סמכא דעתי', דכיון שהוא לזמן שפיר סמכא דעתי' ולא עדיף בזה ממטלטלין. ומשו\"ה אמרי' נמי, דבשכירות מהני כסף בלא שטר, כדברי הרמ\"א (סי' קצ\"ה סעיף ט' בהגהה בשם ב\"י) וכמש\"כ סמ\"ע (שם סק\"כ), דסמכה דעת השוכר בלא שטר כיון דלימים קצובים שכרוהו; וי\"ל דה\"ה לענין הערמה.", + "ומשום הכי יהא ניחא בעובדא דרבן גמליאל וזקנים (ב\"מ י\"א ב'), שאמר: \"ומקומו מושכר לו\" וקבלו זה מזה שכר, וכתבו התוספות (שם ד\"ה מקומו): \"וא\"ת אמאי קבלו שכר ? היה לו להשאיל להם או להשכיר בחליפין. וי\"ל דשאלה ושכירות אינה נקנית בחליפין\". ובאמת קנין חליפין הוא היותר פשוט ומורגל מימי קדם כידוע, וכעדות הכתוב: \"וזאת לפנים בישראל על הגאולה ועל התמורה שלף איש נעלו\", שזהו מקור־הדין של קנין־חליפין (כמבואר בב\"מ מ\"ז א'), וקשה לפ\"ז, שהי' לו להקנות להם המקום בקנין גמור לא בדרך שכירות והי' מועיל קנין חליפין; ואפילו אם נאמר, שהי' מקום שנהגו לכתוב שטר, וא\"כ היו צריכים דוקא קנין שטר הקשה יותר משכירות, מ\"מ הלא מהני במתנה אי בעינא בכספא איקני (כמפורש בקדושין כ\"ו א'). ועוד: הרי כמה מרבוותא קמאי ס\"ל, דבקנין סודר מהני בלא שטר אפי' במקום שכותבין שטר (כמבואר בתשובת \"חוט־המשולש\" סי' ד', הובאו דבריו בפתחי־תשובה סי' ק\"ץ סק\"א, בשם הרמב\"ן והרשב\"א) והי' ראוי ונכון להקנות בק\"ס את הקרקע לחלוטין. א\"ו משום דקנין־חלוטין הלא הי' בזה קנין של הערמה ולא סמכו על זה, משום דחשיב לא סמכה דעתי'.", + "אמנם אין זה ראי' ברורה, די\"ל דאין ה\"נ בדלא אפשר מהני גם קנין של הערמה, ומ\"מ כשאפשר בקנין שאינו בדרך הערמה ודאי עדיף טפי, ומשום הכי טרחו לקבל שכר זמ\"ז, ולהשכיר בקנין של שכירות לזמן בלא הערמה. בר מן דין י\"ל, דכיון שיש מצוה רבה בקנית קרקע בא\"י ובודאי כל המוסיף לקנות מוסיף מצוה (וכתוב ב\"אבן־עזרא\" (בראשית ל\"ג י\"ט). שחשוב כאילו יש לו חלק עוה\"ב), י\"ל שלא רצה רבן גמליאל שתצא מתחת ידו קרקעו שבא\"י אפילו לשעה בדרך מכר, כשם שאין למכור ס\"ת אפילו י\"ל כמה ס\"ת, - אלא שזהו מצד הדין וזה מצד הקדושה, - לכן עשה בדרך שכירות.", + "אלא, שבכלל אין נראה שהא דלא סמכא דעתי' יהי' מעכב רק בקרקע, ומסתבר דאם באמת לא סמכא דעתי' בכל דבר לא מהני, והא דלא סמכא דעתי' שהוא משום קנין אחר הבא אח\"כ, כדנקט רש\"י (קדושין, הנ\"ל) משום שסופו לכתוב אשטר עיקר דעתי' אשטרא, - זה מצינו כה\"ג גם במטלטלין גבי דין קנין ד' אמות (ב\"מ י' א') \"כיון דנפל גלי דעתי' דבנפילה ניחא ליה דליקני, בד\"א לא ניחא ליה דליקני\", ואע\"ג שיש בזה מחלוקת בין הפוסקים אי קיי\"ל כן לדינא (כמבואר בחו\"מ סי' רס\"ח סעיף א' בהגהה) מ\"מ לא מחלקינן בזה בין קרקע למטלטלין. ואם נאמר, דבהערמה מקרי לא סמכא דעתי' לא מצינו ידינו ורגלינו גם במכירת־ חמץ ובכור, ועוד כמה דברים שהתירו בהם חז\"ל בקנין דרך הערמה, כהא דמע\"ש (פ\"ד משנה ד' וה'), דהוי רק מתנה של הערמה כדי לצאת ידי חובת הדין ומ\"מ שפיר דמי. א\"ו דצ\"ל, דבמקום שעושה קנין לשם עסק ודאי עיקר כונתו הוא קיום העסק, וכיון שאינו בטוח בקיום העסק או שהוא מתכוין לחזקו בדבר יותר אלים אין דעתו סומכת כלל לקנות בזה, אבל במקום שכל עיקר הקנין הוא כדי להפקיע האיסור, וקנין כזה גמר המקנה להקנות והקונה - לקנות, שפיר סמכא דעתי'.", + "וחוץ מה שאין לומר סברת \"לא סמכא דעתי'\" גבי המכירה בהיתר השמיטה, משום שהקנין של מכירה זו, הוא, ע\"פ הנהוג, קנין לזמן, וי\"ל דדמי לשכירות לענין סמכא דעתי', כסברת הסמ\"ע דכיון שהוא לימים קצובים סמכא דעתי' גם בלא שטר, ומשמע אפי' אם נהגו לכתוב שטר. (אלא שאין זה ענין לנידון דידן, דאם בהערמה לא סמכה דעתי' א\"כ לא סמכה דעתי' כלל ולא אהני בזה מה שהוא לזמן, אלא דעכ\"פ י\"ל דלא גרע בזה ממטלטלין, וכיון דבמטלטלין ע\"כ אנו צריכין לומר דאין חוששין ללא סמכא דעתי' בהערמה ה\"נ במכירה לזמן) - חוץ מכל זה, העיקר הוא כאמור דלא שייך כלל כאן לא סמכא דעתי', דעל מה שהוא בא לקנות, דהיינו שתחשב שלו לענין הפקעת דין שביעית, ע\"ז ודאי סמכא דעתי' וניחא ליה לישראל להקנות ולנכרי לקנות בכה\"ג ואין לנו לדון כ\"א על דין הערמה בעיקריה.", + "ובעיקרא דמילתא דהערמה י\"ל דתלי בפלוגתא דבירושלמי אמתניתין דמערימין על מעשר שני (מע\"ש פ\"ד ה\"ג), דאמרי' שם: רבי אבין אומר איתפלגון רבי לעזר ור\"י בר\"ח; חד אמר למה מערימין עליו מפני שכתוב בו ברכה, וחרנה אמר למה פודין אותו כשער הזול מפני שכתוב בו ברכה\". מחלוקתם היא אם צריך טעם להיתר הערמה, או שהיתר הערמה אין צריך טעם, כ\"א מה שהוא נפדה בשער הזול צריך טעם, כפי' הפני־משה בבירור. ולפ\"ז י\"ל דהוה לה ספיקא דדינא בלא הכרעה, ואם נאמר דברכה שנאמרה בו דרשינן לה רק לפדיה בשער הזול, א\"כ הא דמערימין היינו משום דמותר להערים בכל מילי, ונראה דאפי' במידי דאורייתא, דהא חומש מן התורה הוא. ומסתבר לומר, שגם למ\"ד אסור להערים, עד שיצטרך ללמוד ממקרא דברכה, מ\"מ אין האיסור מה\"ת, וי\"ל דמקרא דברכה הוי אסמכתא בעלמא, וא\"כ עיקר המחלוקת הוא במידי דרבנן וספיקא לקולא. אך י\"ל לאידך גיסא, כיון דכתיב קרא ודרשינן מיניה היתירא לית לן לומר שהוא אסמכתא, וי\"ל דהוי איסור להערים מה\"ת, ויש בזה, לפי זה, פלוגתא בדאורייתא; וי\"ל לכאורה, דאפילו מ\"ד מערימין משום ברכה מ\"מ נלמד ממע\"ש לכהת\"כ, דהרי אין כאן שני כתובים.", + "ועכ\"פ במידי דרבנן, כשביעית בזה\"ז, י\"ל מעיקר הדין, דסמכינן אמ\"ד דהערמה מותרת ואין צריך קרא ע\"ז.", + "ונראה, דאע\"ג שיש לפעמים שהחמירו לאסור הערמה אפילו בדרבנן, ולפעמים התירו גם בדאורייתא, אך במצוה כזאת, שעיקר עשייתה הוא משום זכר, בודאי מותר לעשות הערמה, שגם בהערמה, כיון שעושה אותה ע\"פ ד\"ת, יש זכר למצוה, כי בכל מה שעושין מצד המצוה יש זכר. וכן בשביעית, כיון דלא נהגה מה\"ת ואין אנו עושים כ\"א זכר לשביעית, כלשון הגמ' (גיטין ל\"ו ב'), כדי שלא תשכח תורת שביעית לכשיגיע הזמן שנקיים אותה מן התורה לכל חקיה, יש לומר שגם אם מפקיעים את המצוה ע\"י איזו הערמה המותרת יש גם בזה גופא זכר למצוה. וגם בדרבנן י\"ל, שאסרו הערמה כל היכי שהדבר מכוון לעצמו והטעם שייך בגוף הדבר, אבל במקום שהיתה לנו מצוה דאורייתא, ומצד טעמא דקרא ויסוד צורת המצוה בטלה מה\"ת, ואע\"פ שעדיין נוהגת מדרבנן, מ\"מ כל עיקר ענינה אינו כ\"א זכר לדבר, - וזה מתקים שפיר ע\"פ האפן הנהוג, גם אם יש בזה הערמה.", + "ואע\"ג שהדברים יגעים אם דרשינן טעמא דקרא, זהו לענין דינא שלא נעבור על דברי תורה לקולא מצד הטעם, אבל במקום שע\"פ טעמא דקרא הי' ראוי להורות לקולא לגמרי ודאי שפיר דמי להורות, שנוכל לנהוג בדבר ע\"י הערמה המותרת. ועוד י\"ל דהכי שפיר טפי, שאנו מקיימים בידנו את זכר המצוה, עד אשר יבא הזמן המוכשר, שנוכל לקיימה בכל דקדוקיה ויהי' נוהג בה כל יסודה וטעמה; ובמה שאנו מקילים במקום דחק ע\"י איזה היתר של הערמה, הננו מזכירים שאין עוד בידנו כעת צורת המצוה בשלמותה, והעולה בידינו הוא רק זכר שלה, שיחבב עלינו את שלמות קיומה, כשיושלמו אותם התנאים, שבהם מתקימות כל המצות התלויות בארץ כדינו במילואו. וכשנזכה נבחין בין קיום המצוה לזכר בעלמא, שלא זכינו לאור טעמה וצורתה האמתית ועלתה לנו ביגיעה, כדוגמת יו\"ט שני של גליות ושתי חלות, דהוה קרי ר\"י עלייהו: \"חקים לא טובים\", שאין בהם נעם משפט התורה בתמימות חיובה וסידורה, - לבין קיום המצוה כמאמרה, בשוב ד' שבות עמו, שנראה כולנו הדרת המצות התלויות בארץ ונשמח מאד בכל מה שקימנו ונשתמר לנו עד אז זכרון המצוה." + ], + [ + "שינוי המצב בין דורות הראשונים לדורות האחרונים ־ בהיתר המכירה
ומה שאנו סומכים על היתר השמיטה ע\"י המכירה, ולא נמצא מעולם ולא נראה שסמכו ע\"ז החכמים הקדמונים ז\"ל, בזמן בית שני וכל ימי חכמי התלמוד הירושלמי והישוב הנמשך בארץ ישראל אח\"כ בימים הראשונים, אין זה פלא. ושלש סבות בדבר:", + "ראשונה, שמכיון שהיו נוהגים אז איסור פירות שביעית גם בשל נכרים, משום גזירה אטו רוב קרקעות דשל ישראל (עין בקונטרס אחרון לפ\"ד הכ\"ט בסה\"ד), הלא לא הי' אפשר אז להתנהג באפן זה, משא\"כ עכשו, שכבר אין מניעה זו מפני שקרקעות של ישראל בא\"י הם מיעוטא דמיעוטא, ודוחק המצב הלא הוא גורם בהכרח להתנהג בהיתר של המכירה, מכיון שיש מקום לסמוך ע\"ז.", + "ושנית, ששנת השמטה הלא היתה אז קבועה וקימת בזמנה שהיתה חלה בו, ולא נודע אז שום ספק ממנין השנים על שנת השמטה, - ועתה יש לצרף הספק של שנות השמטה, שבא במחלוקת הרמב\"ם והגאונים, וכבר זכר זה המבי\"ט וכתב, שע\"ז אולי סמכו להקל בפירות של נכרי, דכיון דשביעית בזה\"ז דרבנן הוי ספק דרבנן לקולא (והובאו דבריו במשנה־למלך ה' מגילה פ\"א הי\"א).", + "אמנם על כה\"ג, שהספק הוא משני הצדדים ואם נקל בשניהם נעקור תקנת חכמים בודאי, לכאורה הי' ראוי לנו למיזל בתרוייהו לחומרא, וכמו שהעיר במשנה־למלך שם ע\"פ דברי הר\"ן בפ' ערבי פסחים, גבי ד' כוסות דאזלינן בתרוייהו לחומרא משום דאם ניזל הכא והכא לקולא מיעקרא תק\"ח בתרוייהו. אך י\"ל, דבאמת חידוש הוא זה דמשום דמיעקרא תק\"ח חייבים אנו למיזל לחומרא, דלכאורה י\"ל שכיון שאין העקירה בבת־אחת אנו יכולים להקל בכל אחד ואחד, והוי דומיא דשני שבילין (פסחים י' א'), שבזה אחר זה דברי הכל טהורין, והכא נמי כבזה אחר זה דמי, דמן הדין שניהם טהורין אע\"ג דודאי יש כאן אחד טמא, ואפילו באדם אחד אמרינן כן, כדתנן במתניתין (טהרות פ\"ה משנה ג'): שני שבילין, אחד טמא ואחד טהור, הלך באחד מהם ועשה טהרות ונאכלו הזה ושנה וטבל וטהר והלך בשני ועשה טהרות, הרי אלו טהורות\". וכן הא דשתי כתי עדים המכחישות זו את זו, דקיי\"ל כר\"ה (שבועות מ\"ז ב'), דזו באה בפ\"ע ומעידה וזו באה בפ\"ע ומעידה ולא חיישינן כלל למה שבממנ\"פ חדא משקרת, כיון שאינו בב\"א ממש. אלא שזהו חידוש שנאמר כך במקום שתעקר תקנת חכמים לגמרי. ולפ\"ז י\"ל, דסבר המבי\"ט, דכיון דאפשר לקיים שמטה בשל ישראל, אם נקל מצד הספק בפרט אחד, בפירות של גוי, אין קפידא בזה, כיון דמעיקר הדין ספד\"ר לקולא ותקנתא דרבנן לגמרי לא מיעקרא. ולא שייך לומר \"מאי חזית\", דודאי מסתבר לומר דלא חמירי כ\"כ פירות של גוי כשל ישראל, דמ\"מ לא חלה כאן חובת שביעית אקרקפתא דגברא; ולדחיית סברא ד\"מאי חזית\" לאוקמי אדינא די בסברא כל דהיא. ולפ\"ז, אפילו אם היינו אומרים דיש קצת איסור בהיתר מכירה זו מצד הערמה, מ\"מ תקנת חכמים לא מיעקרא לגמרי, ועדיפא מהא דמבי\"ט בפירות של נכרים, שהרי מתקימת מצות שביעית ע\"י מה שלא יעשו המלאכות דאורייתא ע\"י ישראל, כמו שנבאר בס\"ד, וע\"י כמה דברים, שאין עיקר הישוב תלוי בהם, שנשמרים לגמרי מעבודת קרקע, וע\"י זאת המכירה בעצמה, שנעשית בשביל ההיתר, ג\"כ יש זכר לשביעית, ותקנת חכמים אינה נעקרת, ושפיר יש לצרף את הספק במנין השנים, לסמוך לקולא במכירה, בזמננו דוקא שאין אתנו יודע עד מה להכריע בספק זה.", + "ומלבד כל זה, עצם שינוי המנהג, שבדורות הראשונים, שאז לא הי' גדול כל־כך הצורך, לא נכנסו כ\"כ בהיתר הערמה ואח\"כ בדורות האחרונים, כשנתגבר ההכרח, החלו להתיר בזה ולהנהיג כן את הציבור, - זהו ענין רגיל מאד. ובחמץ גופא מצינו שהי' במציאות חמצן של עוברי עבירה כאלה, לא דשבקי היתירא ואכלי איסורא, כ\"א המתאמצים לצאת ידי דין תורה כפי היכולת ורק שעברו לתיאבון משום שאינם יכולים להעמיד עצמם על ממונם (כמבואר חולין דף ד' ע\"א), - מזה נראה, דודאי לא הי' היתר פשוט ונהוג למכור במכירה המובטחת שישוב הכל לבעלים. והיינו, שבכ\"מ שלא היה ההכרח גדול לא רצו חכמי הדורות לפרסם היתר של הערמה, והוי בכלל \"כבוד אלהים הסתר דבר\" כהיתר של \"מוליכו פחות פחות מד\"א\" במי שהחשיך לו בדרך (שבת קנ\"ג ב'), ודבר זה היה מההוראות שאין מפרסמין אותן משום עמי הארץ, דלא לייתו למיסרך; וכה\"ג, דכי מורי רב לתלמידיה מורי להו כרבי מאיר וכי דריש בפירקא דריש כרבי יהודה (חולין ט\"ו א'); וכן הא דאפילו לא קרא אדם אלא ק\"ש שחרית וערבית קיים \"לא ימוש\", ודבר זה אסור לאמרו בפני ע\"ה (מנחות צ\"ט ב'), שכשההכרח מחייב להנהיג כן מפני הדחק אז בודאי מצוה להורות כן, בדברים אלו וכיו\"ב, כדי להסיר המכשול מהנכשלים ולהרויח את הדחק הגדול של אותה שעה. ומשו\"ה החלו גם כן גדולי הדורות להנהיג בפומבי את מכירת החמץ כפי הנהוג, מאחר שנתברכו עסקי התעשיות ובתי החרושת באפנים גדולים, שא\"א הי' בהם בלא פרסום דרך המכירה. וכן גבי עניננו: בימים הראשונים, כשמעמד הישוב הי' בעיקרו של יסוד עבודת אדמה לאכילה, הי' אפשר להנהיג קדושת שביעית כדת בלא היתר של הפקעה, שהרי סוף סוף היו הפירות מופקרים והי' עי\"ז ריוח לענים והי' קרוב לכונת התורה: \"ואכלו אביוני עמך\", על־כן לא נתפרסם אז היתר של הפקעה ע\"י מכירה, אבל בימינו שיסוד הישוב הוא ע\"י מסחר בפרי תבואות המושבות, וכשימנע מהלך המסחר תהרס גם כל פרנסתו ומעמדו על להבא, - במצב כזה ודאי חובה להנהיג את היתר ההפקעה ע\"י המכירה, ע\"פ הסכמת חכמים בכל שמטה, עד אשר ירחם ד' את עמו וארצו וישובו הימים הטובים, ויהי' אפשר גם מצד מהלך המסחר לשמור קדושת השביעית כדינה במילואה, בלא שום הפקעה." + ], + [ + "קדושת הארץ וקדושת המצות
אמנם ידידי הגאון ר' יעקב דוד רידב\"ז שליט\"א, העיר בקונטרס־השמיטה אשר לו: איך אפשר לומר, שנתיר להפקיע את מצות שביעית ע\"י הפקעת המכירה, משום שאנו אומרים שלגבי שביעית בזמן הזה יש קנין לנכרי להפקיע, משום ישוב־ארץ־ישראל, - הרי כיון שאנו מפקיעים אותה מקדושתה אין כאן מצות ישוב ארץ־ישראל.", + "אבל כ\"ז מיוסד רק על הסברא, שאין שום מעלה אחרת לארץ ישראל מלבד מה שעל ידה אפשר לקיים את המצות התלויות בה, והיא לפי זה רק כעין הכשר להמצות התלויות בארץ, לפיכך כשמפקיעים חובת המצות, אפילו ע\"פ הכרח, שוב אין כאן מצות ישוב ארץ ישראל. ובאמת לא כן הדבר; וסברא זו אינה מיוסדת ע\"פ עיקר יסודה של תורה, התלויה ביסוד קדושתה העליונה גם היא בארץ ישראל, ו\"מלכה ושריה בגוים אין תורה\" \"וכיון שגלו ישראל ממקומם אין לך ביטול־תורה גדול מזה\" (חגיגה ה.). כי ארץ־ישראל דומה בזה לתלמוד־תורה: ותלמוד־ תורה, אע\"פ שהוא מביא לידי מעשה המצות כולן, מכל־מקום חלילה לומר, שערכה של תורה איננו כ\"א הכשר למעשה המצות, אבל היא עליונה וחשובה בקדושתה בפני עצמה, עד שאפילו כשלומדין מה שאי אפשר לקים כלל אין שיעור למעלת הלימוד ההוא, ועוד הוא גדול באיזה פנים מן הלמוד שאפשר לקימו במעשה, שהרי זה נחשב ג\"כ עשיה, כדאמרינן (מנחות ק\"יא): \"כל העוסק בתורת חטאת כאילו הקריב חטאת וכל העוסק בתורת אשם כאילו הקריב אשם\", ואין שיעור למעלת התורה של הלמוד בדברים שאין להם שום יחש לעניני מעשים, כי היא בעצמה עליונה מכל; אלא שבכלל גודל מעלתה כלולה גם מעלה זו שהיא מביאה לידי מעשה.- כמו כן היא קדושת ארץ ישראל, אע\"פ שבקדושתה היא מביאה אותנו גם בחורבנה לידי כמה מצות, שאין לנו דוגמתן בחוץ־לארץ, וק\"ו בבנינה, \"מי מנה עפר יעקב\", מ\"מ לא זה הוא כל עיקר מעלתה, עד שנאמר, שאם מתבטל חיובן של כמה מצות או אם יש איזה דוחק, המונע מקיום המצות ומכריח לבקש דרכים כדי להיות נפטרים מהן מפני הדחק, יגרע בזה ערך קדושתה וחבת מצות ישיבתה. כי לא כן הוא, ואפילו אם מפני הדחק צריכים להפקיע איזו מצוה מהמצות התלויות בארץ לא יפול על זה, חס־ושלום, לבם של הזוכים להסתופף בצלצח קדושת חבת נעימת ארץ־חמדה אשר עיני ה' אלהינו בה תמיד, מראשית השנה עד אחרית שנה, \"מה ידידות משכנותיך ה' צבאות נכספה וגם כלתה נפשי לחצרות ד', לבי ובשרי ירננו אל אל חי\". כי עצם ישיבת ארץ ישראל מצד עצמה שקולה היא נגד כל המצות שבתורה, שבכלל כל המצות כלולות גם כל המצות התלויות בארץ. כדאמרינן בספרי (סי' פ'): וישבת בארצם. מעשה ברבי יהודה בן בתירא ורבי מתיא בן חרש ורבי חנינא בן אחי ר' יהושע ורבי יונתן, שהיו יוצאים לחוץ־לארץ והגיעו לפלטום, וזכרו את ארץ־ישראל, זקפו עיניהם וזלגו דמעותיהם וקרעו בגדיהם, וקראו המקרא הזה: וישבת בארצם. וחזרו ובאו למקומם, אמרו: ישיבת ארץ ישראל שקולה כנגד כל המצות שבתורה. ומעשה ברבי אלעזר בן שמוע ורבי יוחנן הסנדלר, שהיו הולכים לנציבין אצל רבי יהודה בן בתירא ללמוד הימנו תורה, הגיעו לציידן וזכרו את ארץ־ישראל, זקפו עיניהם וזלגו דמעותיהם וקרעו בגדיהם וקראו המקרא הזה: וירשת אותם וישבת בארצם. חזרו ובאו להם למקומם אמרו: ישיבת־ארץ־ישראל שקולה כנגד כל המצות שבתורה\". דהיינו, שעיקר קדושתה של ארץ ישראל היא הישיבה בה בעצמה, וממילא נמשכות עם זה הזכיות של המצות התלויות בארץ, אבל גם כשהן נפקעות ע\"י דחק עומדת היא בעצם רוממות מעלת קדושתה, וצריך כל לב וכל רוח ונשמה של כל אחד ואחד מישראל להיות הומה ושוקק לבא להאחז בארץ חמדה, במקום בית חיי עם ד' לדור ודור ולנצח נצחים. על־כן כאשר עלתה על דעתם של אלה החכמים לצאת לחו\"ל מפני איזו מעלה רוחנית, ושקלו עם זה את כבדות קיום המצות התלויות בארץ והכרח הפקעתן אז בכמה פרטים,- זכרו את הפסוק הזה: \"וישבת בארצם\", שכנראה דיקו מה שקראה אותה תורה \"ארצם\", שזה מיותר, להודיעך, שאפילו קודם הכיבוש הגמור, שעדיין לא נתחיבו בכמה מצות התלויות בארץ, שהיא נחשבת עדיין ארצם של הגוים מבלי היות בה עוד כל המצות במלואן, גם אז צותה התורה על הישיבה בה ואין חבת קדושת מצות ישיבת־ארץ־ישראל נגרעת מערכה כלל. והרי היא בעצמה שקולה גם בפרטיותה כנגד כל מצותיה של תורה, ואינה רק הכשר לקיום המצות, וממילא אין לבוא שום רפיון־ידים, בחשק־אהבתם של ישראל לארץ ישראל, אם מפני הכרח המצב הירוד של אחר החורבן, מפני נגישות חגוים או דחק פרנסה, יוכרחו להפקיע חיוב איזו מהמצות ע\"י איזו תחבולה, המותרת בשעת הדחק ע\"פ דין־תורה, כהא דפרוזבול וכמו \"דורות האחרונים, שהיו מכניסים פירותיהם דרך גגות, חצרות וקרפיפות, כדי לפוטרן מן המעשר\" (ברכות ל\"ה ב'), שהיו מערימים בזה מפני דחקם, כדי שיוכלו להאכיל לבהמה דחשיבא אכילת עראי אפילו בקביעות, ולאדם באכילת עראי דוקא, כדכתבו תוס' (גיטין פ\"א א' ד\"ה דרך).", + "וכן בספר כפתור־ופרח (פרק י') האריך בטוב־טעם לבאר, שקדושת ארץ ישראל היא מעלה בפני עצמה חוץ מקדושת המצות התלויות בארץ, אלא שמצורף לזה היא מעוטרת, מפני יקרת מעלתה ושלמות ישראל התלויה דוקא בה, - במצות רבות התלויות בארץ. וכתב שם: \"וכן יעקב אבינו ויוסף הצדיק ואדוננו משה ע\"ה כולם היו משתוקקים להקבר בארץ ישראל בהיותם חוצה לארץ, ואע\"פ שעדין לא נכבשה, מצורף לזה הכונה בעשית המצות התלויות בארץ\". עוד שם: \"שלא יאמר לי איש הא בהא תליא, כלומר אין חיוב מתנות שם (קאי על מקומות שלא כבשום עולי בבל) דאורייתא, וכן אין שם מעלת הארץ וכו', וזה ששבעים שנה של גלות בבל בטלה קדושת הארץ בכל חלקיה וכו', הרי שפרט לך (בעל התרומה ז\"ל) ביטול הקדושה, לדעתו, שאינו אלא לענין תרומ\"ע, ובכמה מקומות חזר זה הלשון כו', אבל קדושת הארץ כולה, לגבולותיה המוגבלים בתורה וטהרתה, ומעלתה לחיים ולמתים והיותה נחלת ד', מקדושה ראשונה־ולהלן, כדקאי קאי, לא בצר, לא בזמן הגלות שהי' בבבל וגם לא בגלותנו היום כו', אמר רבי יוסי וכי משעה שעלו לבבל כלום נפטרו אלא מן המצות התלויות בארץ, וא\"כ הארץ לא בטלה אלא מהן לבד כו', שאם לא היה כן והוה ליה כחוצה־לארץ, אם־כן כל אותם שבעים שנה, הצדיקים אשר נקבו בשמות, שנודע קבריהם בארץ, עמדו כל אותן שבעים בחוצה־לארץ בתוך קבריהם, או האבות הקדושים היו נקברים בחוצה־לארץ עד שבאו ישראל עם עזרא, או ירושלים, שקדושתה לעולם, היתה בחוצה־לארץ כל אותו זמן. הלא הם ע\"ה היו חוששים, שמא יבא יובל ויוציאם מכלל קבור בקבר שהוא שלו (ע' ב\"ב קי\"ב א'), - ולא יהיו חוששין, שיבוא גלות ויוציאם מכלל קדושת הארץ כו'. ואם שמא לא חזר עזרא לכבוש חברון ושכם ודרך אפרת, ותמנת סרח וגבעת פינחס והגבעה בארץ בנימין, האבות הקדושים ורחל אמנו ויוסף הצדיק, ויהושע בן נון ואלעזר הכהן ושאול בן קיש, היו נקברים בחוצה־ לארץ ולא היו בכללו וכפר אדמת עמו, ולא בכלל הטוב המגיע למי שקבור בארץ ישראל, - זה חלוף לא יתכן\" וכו'. - אלה הם דברי פי חכם, האמורים מיסוד שורש קדושת הארץ, שהיא עליונה גם מקדושת המצות כלן ואדרבא היא משפעת מקדושתה על קדושת המצות כלן.", + "ואם כך היא המדה גם ביחש־הפרט של כל יחיד ויחיד, שמחויב הוא בודאי בכל כחו ואונו להוציא מן־הכח־אל־הפעל את חיוב התשוקה, לבא להאחז בארץ ישראל, ולא ישקע את עצמו בארץ־העמים, אשר \"בגוים אין תורה\" (ספרי פ' עקב) ו\"דומה כמי שאין לו אלוה\" ו\"ישראל שבחוץ־לארץ עובדי עבודה זרה בטהרה הם\", - כמה כפולה ומכופלת היא לאין שיעור וערך המצוה הגדולה הזאת ביחש אל הכלל! על־כן בכל עת אשר אנו רואים, שמתחילים ישראל לשום לבם לשוב לארץ־ישראל, והם מוציאים לפעל את תשוקת לבבם זאת במכסת נפשות, עדה וקהל, אנו מכירים בזה יד ד' שהואיל לזכות את ישראל במצוה הגדולה הזאת, השקולה כנגד כל המצות שבתורה מצד עצם־עצמותה. ואם יזדמן, שע\"י חיוב של איזו מהמצות התלויות בארץ יכבד ענין הישיבה בארץ, לפי המצב הדחוק והפרנסה המצומצמת, - אשר כך היא המדה בתחלת התנוצצות אור גאולה וישועה, כדכתיב: \"כי עם בציון ישב בירושלים בכו לא תבכה חנן יחנך לקול זעקך, כשמעתו ענך. ונתן לכם ד' לחם־צר ומים־לחץ ולא יכנף עוד מורך, והיו עיניך רואות את מורך\", - באופן, שע\"י מניעת ההפקעה של איזו מצוה או מניעת הוראה לקולא, במה שהוא אפשר ע\"פ גדרי תורה, יבא ביטול או עיכוב לענין המצוה הגדולה והכללית של ישיבת ארץ ישראל, - אז בודאי חיובא רמיא על כל בעל־הוראה, להיות עיניו ולבו תמיד בטובתם של ישראל, ולא לחוש כלל למה שמפקיעים לשעה איזו מצוה מפני ההכרח; כי סוף־כל־סוף ישיבת ארץ ישראל מצד־עצמה היא שקולה כנגד כל המצות. ולא עוד אלא, שהמשכתם של ישראל לבא לארץ־ישראל, היא הגורם היסודי לכל התשועות ולכל הקדושות. אשר הוא יביא ממילא, בכלל כללות ישועתם של ישראל, לקיום כל המצות שבתורה כלן ומצות התלויות בארץ בפרט, במעלה קדושה מאד, שאי אפשר לחשוב על דוגמתה כלל בטומאת ארץ העמים.", + "אמנם בודאי צדקו מאד דברי הגאון בית־הלוי ז\"ל בתרעמתו נגד אותם, אשר באו לעקור המצוה בסברות שדופות־קדים, בלא שום הפקעה ובלא שום הגדרה וחלוק בין מלאכות של תורה לשל דבריהם, - כי אנו צריכים לעסוק בענין קדוש זה, בכבד־ראש ויראת־ד', גדולה וטהורה, למען שמו הגדול ולמען עמו ונחלתו. וכן כמה חסדאין מיליה שם, שהאריך להראות, כמה גדולה היא מצות שביעית וכיוצא בה מן המצות התלויות בארץ, אפילו אם נפטרנו מהן מן התורה ע\"י הפסק היובל, שמ\"מ הן בכלל אזהרת חז\"ל בספרי, (פ' עקב סמ\"ג) שדרשוה על דברי ירמיה: \"הציבי לך ציונים, - היו מצוינים במצות\". והרבה עד אין קץ יש, ואנו חיבים בודאי, להעיר ולעורר באהבת נעמן וגדל ערכן של המצות בכלל ומצות ארץ־חמדתנו ובית־חיינו בפרט, שהן מציבות אותנו להיות לעם לד' אלהינו, לחיותנו עדי־עד; ואפילו מה שיש פנים להפטר ממנו ע\"י איזו תחבולה, ג\"כ נאה ויאה לעם קדוש שומר אמונים, - ובפרט ליושבים בארץ ד' וחבל נחלתו, - שיתמלאו באהבת ד' יתברך וחשק מצותיו וישתדלו לקים באהבה גם את זה. אבל מצד משקל אהבת השם יתברך, אהבת המצות ואהבת הארץ וקדושתה המחוברת באהבת כללות האומה, עם בחר לו י־ה, ישראל לסגולתו, צריך הענין למשקל, כחק משקל החסידות, שעל זה נאמר \"ושם דרך אראנו בישע אלהים\", ומה שהמצב גורם ומכריח להקל ולהפקיע, אשר אי לאו־הכי תתבטל או אפילו תתעכב התרחבות ישוב ארצנו הקדושה, חלילה לומר לבחור בזה במדת־חסידות להחמיר, במקום שיש פנים להקל בפרטי המצות, ולגרום ע\"י חומרא זו קולא נוראה של ביטול ופחת מצות ישיבת־ארץ־ישראל, השקולה כנגד כל המצות, אל הכלל כולו.", + "לפיכך בימינו, אשר אחרי ההפקעה של המכירה, עם הזהירות שלא להרחיב את הדבר בלא גבולי וגדרי התורה, חלילה וחלילה; שלא להתיר כ\"א מלאכות דרבנן ע\"י ישראל, ודוקא במקום הדחק ובמה שנוגע לעיקר קיום הישוב, לתור אחרי כל העצות אשר ע\"פ חז\"ל, בקיום יתר פרטי חובת שביעית, ולהזהר בכל ההלכות היוצאות ע\"פ הוראה ברורה לפי הכרח מצב הישוב, בכל פרטי פרטיהן, יחד עם ההערה הנכונה תמיד, לחבב וליקר את המצוה הקדושה והחביבה הזאת, ולהזהר בה שאפילו כשהיא נשארת בידינו בתור מדת־חסידות, אפילו אחר כל ההפקעות כלן, אין לשער גדל ערכה וקדושתה, ואור ההיים הגנוז בה לעטרת גאולה וישועה, - הלא לא נעקרה בזה, חס־ושלום, מצות שביעית מישראל, ופרטים רבים ממסכת שביעית הם הלכה ומורין כן; ואם לא יצורפו למעשה בקדושת השביעית עם כל הנ\"ל ההיתרים המיוסדים ע\"פ דעת רבותינו הראשונים כדרכה של הוראה בכל שעת הדחק וצרך רבים ובפרט גדול ועצום כזה, הלא תסובב רעה רבה בישיבת ארץ ישראל; וכשמפקיעים לשעה את חובת המצות התלויות בארץ, ע\"י מכירה של היתר, לא ירדה בשביל־כך ארץ ישראל מקדושתה, וכמו שבארנו בקדושתה היא קימת, לגבי כל המעלות וכל הברכות, האמורות לכלל ולפרט, וכל הקדושות העליונות הקשורות בארץ ישראל לעדי עד, בין כשהיא בידי ישראל ובין כשהיא מכורה לנכרים וכמבואר לעיל בדיוק הספרי מ\"וישבתם בארצם\", וחוץ ממה שההפקעה אינה אלא לשעה וקיום ישוב ארץ ישראל הוא לדורות, וע\"י התחזקות ישוב ארץ ישראל תשבנה לנו כל החמודות הקדושות כלן וכל המצות התלויות בארץ בכללן, ודמי ל\"אמרה תורה חלל עליו שבת אחת כדי שישמור שבתות הרבה\", - חוץ מזה, גם מצד עצמה באותה השנה עצמה מתקימת מצות ישיבת ארץ ישראל, השקולה ככל המצות שבתורה, בכל קדושתה והדר־עליון השורה בתוכה,- נמצא שיש מצוה להפקיע את המצוה לשעה, במקום הכרח, כדי לקים את מצות ישיבת ארץ ישראל, והמחמיר בזה יותר מן המדה, האפשרית להקל, אחר כל טרח ועמל העיון האפשרי בחדרי־תורה, הריהו נוגע בנחלת ד', מונע צמיחת קרן ישועת ישראל ומבטל מישראל את המצוה העליונה והקדושה של ישיבת ארץ ישראל, השקולה ככל המצות כלן. -", + "ואין לנו ללכת כ\"א בדרך ד', \"כאיש אשר אמו תנחמנו כן אנכי אנחמכם\", וצריכים אנו להשקיט לב היושבים והמתישבים באה\"ק, שהם מוכרחים להשתמש בדרך היתר זה כפי המדה המוכרחת, להודיע אותם כי אשרי חלקם וכי טוב גורלם, שזכו לשבת בנחלת ד' ושהם שמים לב לקיום המצות התלויות בארץ כפי כחם, ומה שאי־אפשר לקימן הם מתנהגים בהן ע\"פ דרכי הוראות חכמים להפטר מחיובם עד עת רצון. וחלילה להוציא לעז על ישראל קדושים שבי ארץ שביה, המתנחלים על אדמת הקדש, השבים לבצרון ומיסדים יסוד מעלה ופתח תקוה וגאולה לבית ישראל, אשר באור ארץ חיים יאיר אופל גוי לא־אלמן. \"ואתה אל תירא עבדי יעקב ואל תחת ישראל, כי הנני מושיעך מרחוק ואת זרעך - מארץ שבים, ושב יעקב ושקט ושאנן, ואין מחריד\".", + "הנה אחרי כל האמור למעלה, אע\"פ שיש פנים לכאן ולכאן במחלוקת הב\"י והמבי\"ט, אבל בשביל כך בודאי לא ישוב חיוב שביעית בשדה של נכרי שהיא מופקעת, כדאמרינן שיש קנין לנכרי להפקיע מידי שביעית בשביעית בזמן־הזה, כמו שזוהי דעת כל רבוותא קמאי הנ\"ל. והב\"י נוטה לומר שגם דעת הרמב\"ם כך היא; ואע\"פ שיותר נראה לומר שהרמב\"ם לא נחית לכך, מ\"מ כדאי הם הגדולים שמנינו לסמוך עליהם בשעת־הדחק, במה שהרבים סוברים שהוא דרבנן. ויש גם מי שאומרים שהיא רק מדת־חסידות דעלמא בזמן־הזה. מצורף לזה מה שיש סברת ארנונא, שעוד אין הדבר ברור שאין לסמוך על־זה להתיר את כל העבודה של כל השדה, כדעת הלכות־ארץ־ישראל. ונוסף מה שישנם ספקות במנין שנת־השביעית. והיתר שמתירים בעבודות שהן בעצמן דאורייתא אינו אלא על־ידי נכרים, שהוא איסור שבות בדבר שאין בו סקילה, שעדין אין הדבר ברור שנפשטה האיבעיא לחומרא (בבבא־מציעא צ' א'). ואע\"ג דנקטינן לחומרא בזה מ\"מ יש צידוד גדול בדבר. ובפרט, שאחרי המכירה אין כאן אפילו שבות, שהרי הכל מודים שסומכים על מכירות כאלה במילי דרבנן, וכיון שאין הקרקע של ישראל, אפילו אם נאמר שלא נפקעה קדושתה, אין כאן שבות עליו במה שהגוי עובד בקרקע השייכת לגוי. ומה שעושים ע\"י ישראל היינו רק מלאכות דרבנן, במקום הדחק בשאי אפשר באפן אחר. ובדבר איסור הסחורה והביעור וההוצאה לחו\"ל, כל מה דאפשר ודאי צריך לאהדורי אחרי כל דרכי־ההיתר האמורים. - ואפילו המבי\"ט, המחמיר גבי קדושת שביעית בשל גוי, הודה שאין בהם חיוב ביעור והתירה בסחורה, ובקש על־זה טעמים נדחקים לסמוך עליהם מפני רוב הדחק (כמבואר בדבריו באבקת־רוכל). *) והמוהרי\"ט הוסיף שנפקעה קדושת שביעית מפירות של גויים, מטעם ובאו בה פריצים וחלליהו (נדרים ס\"ב א' וע\"ז נ\"ב ב') ושם כיון שפרצום נעשו חולין, והיינו כיון שהגוי משמר וסוחר בהם הרי הוא גוזל בזה מהקודש של שביעית ע\"כ נפקעת קדושתה,", + "אחרי כל אלה אין מקום לערער על דרך־הוראה כזו, במקום דחק שנוגע להפסד של רבים, אפילו אם לא הי' הדבר נוגע לישיבת ארץ־ישראל. וק\"ו שהדבר נוגע ליסוד חיי־נפש של ישיבת ארץ־ישראל, ולא נקבעה בזה שום הלכה קבועה, רק בתור הוראת־שעה: כשיתברר הדבר לב\"ד הגון, הבקי במצב הישוב ובסדריו שאין דרך אחרת לקיומו של הישוב, - יעשה את מעשיו לשם שמים, וד' עמו." + ] + ], + "Laws of Shemitah": [ + [ + [ + "מצות עשה לשבת מעבודת הארץ ועבודת האילן בשנה שביעית, שנאמר: ושבתה הארץ שבת לד', ונאמר: בחריש ובקציר תשבת; וכל העושה מלאכה מעבודת הארץ או האילנות בשנה זו ביטל מצות עשה, ועבר על לא תעשה, שנאמר: שדך לא תזרע וכרמך לא תזמר. ויש מי שאומר* שגם אם הנכרי עובד בשדה של ישראל עובר ישראל על מצות עשה של שביתת הארץ, כשם שאם נכרי עושה מלאכה בבהמתו של ישראל בשבת עובר הישראל על מצות עשה של שביתת בהמה-שהתורה תלתה את השביתה בארץ, שנאמר: ושבתה הארץ שבת לד'. ע\"כ אין הפרש מי הוא העושה את המלאכה בעבודת הארץ ישראל או נכרי. אע\"פ שלענין העברת הלא תעשה של \"שדך לא תזרע וכרמך לא תזמר\", וכל יתר המלאכות שפרטה תורה לאיסור, שתלה אותן הכתוב באדם העושה את המלאכה, ודאי אם הנכרי עובד ועושה את אלה המלאכות, אין הישראל עובר בלא תעשה של תורה; אבל לענין העשה של שביתת הארץ עובר הישראל גם בעבודתו של הנכרי בשדהו של ישראל. ולפי זה יהיה אסור להשכיר שדהו לנכרי בשביעית, אע\"פ שהנכרי עושה בה את עבודתו לצורך עצמו, שהרי השדה היא בעצם של ישראל בקנין גופה, ושכירות איננה מפקיעה את קנינו של ישראל, ונמצא שעובר הישראל בעשה ע\"י עבודתו של הנכרי. ויש* אומרים, שמותר להשכיר לנכרי שדה של ישראל, ואין איסור של שביתת הארץ אפילו בעשה שבה, כ\"א אם ישראל, שהוא בר חיובא דשביתה, עובד את הארץ, אבל כל זמן שאין ישראל בעצמו עובד אין זה מבטל שביתת הארץ במה שעובד הנכרי, כיון שאיננו מצווה מצד עצמו על שביתת הארץ. - אלא שהצריכו שתהיה השכירות בהבלעה, דהיינו איזה זמן לפני השביעית ואחריה יהיה ג\"כ נכלל בכלל ההשכרה, שלא יהיה ניכר שמשכירו לשם עבודה בשביעית, ואין זה התנאי של ההבלעה ענין לגבי המצוה של שביתת הארץ מן התורה, אלא מעלה בעלמא והרחקה מן הכיעור." + ], + [ + "אינו לוקה מן התורה, אלא על הזריעה או על הזמירה, ועל הקצירה או על הבצירה. ואחד הכרם ואחד שאר האילנות. וחרישה, אע\"פ שאין לוקין עליה, יש אומרים,* שהיא אסורה מן התורה. ויש* אומרים, שאינה אסורה אלא מדברי סופרים, כמו כל התולדות ואבות־המלאכות, שחוץ מאלה הארבע המפורטות, שאינן אסורות כ\"א מדרבנן." + ], + [ + "וזמירה בכלל זריעה, ובצירה בכלל קצירה, ולמה פרטן הכתוב, לומר לך על שתי תולדות אלו בלבד הוא חייב ועל שאר התולדות שבעבודת הארץ, עם שאר האבות שלא נתפרשו בענין זה, אינו לוקה עליהן. אבל מכין אותו מכת מרדות. ואילנות וצמחים שבתוך הבית, ספק * הוא אם יש בהם איסור משום שביעית, אפילו באלו האבות והתולדות המפורשים. ובשביעית בזמן הזה דרבנן* יש להקל* במקום הפסד. והקדש* נוהג בו דין שביעית כמו בהדיוט לכל דבריו. ובשדה של הפקר יש להסתפק* אם יש בו דין שביעית." + ], + [ + "כיצד, החופר או החורש לצורך הקרקע או המסקל או המזבל וכיוצא בהן משאר עבודת הארץ, וכן המבריך או המרכיב או הנוטע וכיוצא בהן מעבודת האילנות מכין אותו מכת מרדות מדבריהן. והעושה את כל עבודת הקרקע כולה בשביעית כדרכו בכל השנים, ואע\"פ שלא זרע וזמר ולא קצר ובצר, כגון שהיתה לו שדה כזאת שהיתה צריכה רק לנטיעה להברכה והרכבה, זיבול וחרישה וכיוצא בהן, ועבד אותה בלא שינוי מדרכי העבודה בכל השנים, נראה שהוא עובר בעשה של תורה." + ], + [ + "אין נוטעין בשביעית אפילו אילן סרק. ולא יחתוך היבולת מן האילנות. ולא יפרק העלין והבדים היבשים. ולא יאבק את צמרתו באבק. ולא יעשן תחתיו כדי שימית התולעת. ולא יסוך את הנטיעות בדבר שיש לו זוהמא כדי שלא יאכל אותן העוף כשהוא רך. ולא יסוך את הפגין ולא ינקוב אותן. ולא יכרוך את הנטיעות ולא יקטם אותן. ולא יפסג את האילנות. וכן שאר כל עבודת האילן. ואם עשה אחת מאלה בשביעית מכין אותו מכת מרדות. ונראה שמה שאסור לנטע אילן סרק בשביעית, הוא אסור* אפילו אם איננו מתכוין לגידול העצים כ\"א לעשות סייג לכרמו לגנתו ולשדהו, וכיוצא בזה. י\"א, שאסור להסיר* ענבים יבשים מן האילן.* ונראה שהוא דוקא כשמכוין בזה לרפואות האילן, ולא לאכילה* וי\"א שאסור לחתוך ולהסיר שום דבר של יבשות מן האילן, שזהו ענין הסרת היבלת. וי\"א שאסור לחתוך עלין מן האילן להקל על האילן,* גם כשאין העלין יבשים. וי\"א שאסור להסיר את האבנים הנתונים על עקרי האילנות, וכן אסור לכסות את עקרי האילנות בעפר, אם הם* מגולין. ויש מי שאומר* שכל עבודה שהיא רק להעמיד האילן, ולא להשביחו, שהיא מותרת בשביעית כמו שיתבאר, אינה מותרת כי אם כשאינו עושה את העבודה בגוף האילן, כ\"א בקרקע, אבל כשהוא צריך לעשות את העבודה בגוף האילן אסור אפילו להעמיד אותו על מכונו שלא יתקלקל. ויש אומרים שאין חילוק בזה,* וכל שהוא רק להעמיד את האילן על עמדו מותר אפילו אם העבודה היא בגוף האילן עצמו, ולא דוקא בקרקעו ובשרשיו, ולפיכך סוברים הם שמותר לסוך את האילן בזוהמא, כדי לשמור אותו שלא יאכל אותו העוף כשהוא רך או כדי שיתרחקו התולעים ממנו, שכ\"ז הוא להעמיד את האילן.* ולפי זה מותר לגפר את הגפנים בגפרית, שהוא כדי להמית היצורים הקטנים המזיקים את הגפן. וכן כל הרפואות שעושין נגד מחלת הגפנים הנקראת פילקסירה, מותר לעשות לפי דעה זו אפילו בגופו של אילן.* וכן מותר למרח זבל לפי זה כשיש מכה באילן ונשרה קצת קליפתו, כדי להעמיד את האילן שלא ימות, אבל אסור לעשות שום עבודה כדי לחזק את האילן ולהברותו יותר כדי להשביחו. ואם* נקטם הנוף קודם שביעית מותר לסוך שמן במקום הקטימה כדי שלא ימות האילן.* ונראה שהוא הדין אם נקטם בשביעית גופא ע\"י איזה סבה, אם יש צורך לסוך שמן במקום הקטימה כדי שלא ימות האילן מותר, אלא, שאסור לקטום את הענף בשביעית כדי שישביח האילן, שזהו ממלאכת הזימור האסורה וי\"א* שמותר גם להשקות את האילן מים, ולזבלו בזבל אם יש צורך בדבר שלא ימות, ואינו אסור כ\"א להברותו יותר. וי\"א שזיבול בקרקע לעולם אסור, אפילו אם הוא כדי שלא ימות האילן, ולאוקמי אילנא ג\"כ אסור, שכל מה שהוא* עבודה שבשדה ובכרם לא הותרה משום לאוקמי אילנא, ומה שמותר לזהם הוא רק כשמשים את הזבל על האילן עצמו, שהיא עבודה מיוחדת רק לאילנות היא מותרת כשהיא לאוקמי אילנא ולהחזיקו במעמדו שלא ימות. ומה שאסור לכרך את הנטיעות* יש אומרים, שהוא לקבץ הענפים המתפשטים ונמשכים על הארץ ולקשר אותם ע\"י כריכה, שיעלו למעלה במישור. וי\"א* שהוא לכרוך אותם בדבר המגין עליהן בחמה מפני החמה ובצינה מפני הצינה. ולפירוש זה* צריך לבאר, שאם כריכה זו היא להציל את האילן שלא ימות, או שלא יגרע מערכו ולהעמידו על מעמדו, אז אינה אסורה כ\"א לדעה הראשונה, הסוברת שכל עבודה שהיא בגוף האילן אסורה היא אפילו להעמידו על מעמדו. אבל לדעה השניה שביארנו, שכל מה שהוא להעמיד האילן על מעמדו מותר אפילו אם העבודה נעשית היא בגוף האילן, אז מותרת הכריכה באופן זה, ואינה אסורה כי אם כשהיא נעשית רק כדי להשביח את האילן ולהברותו יותר. ומה שאסור לקטם את הנטיעות, יש* אומרים שהוא לשבר את ראשי הענפים כשיש לזה צורך. ויש* אומרים שהוא לכרות קצת מהענפים. ואם* תעשה פעולה זו כדרך הזמירה בלא שינוי יש לאסור אפילו אם היא לצורך העמדת האילן על מצבו, שלא מצינו היתר לאוקמי אילנא כ\"א בתולדות שהן אסורות רק מדרבנן, אבל עצם זמירה, שהיא אסורה מן התורה, יש לומר שאפילו לאוקמי אילנא ג\"כ אסור. אבל* כשתעשה באופן משונה מדרך הזמירה, שאז בודאי אינה אסורה מה\"ת, אז אם היא* לאוקמי אילנא יש להתיר להדעה השניה שכתבנו לעיל, הסוברת שלאוקמי אילנא מותר אפילו אם העבודה נעשית בגופו של אילן. ומה שאסור* לפסג את האילנות, היינו לסמוך בעצים אילן שהוא רענן יותר מדאי. ולהסוברים שמותר לאוקמי אילנא בכל מיני עבודות, לא נאמר איסור זה כ\"א כשהוא יכול לעמוד בלא סמיכה ג\"כ על מעמדו, אלא שלא יוסיף להתגדל, אבל אם עלול הוא להיות פוחת ע\"י מניעת הסמיכה מותר לסמוך אותו כדי לאוקמי.* ואסור לנכש, בין כשעוקר לגמרי את העשבים הרעים, בין כשחותך אותם מלמעלה ומשאיר את העיקרים. וכן* אין עושין בתים, לעשות צללים על הנטיעות להגן עליהן בחמה מפני החמה ובגשמים מפני הגשמים. גם בזה נראה, שאין האיסור כ\"א באופן שאין בזה הכרח לאוקמי אילנא כ\"א לאברויי ולהוסיף שבח, לפי הדעה השניה, ויש מקום לומר שעשיית בתים, אם היא לאוקמי אילנא מותרת לכל הדעות, שאין זה מעשה עבודה בגופו של אילן, והאיסור* הוא רק כשהוא לאברויי אילנא ולהוסיף בו גידול בעצו או בפירותיו. וכן אין מכוונים*, שהוא לקוץ את הקוצים היוצאים מן האילן, המזיקים את הפירות. וזה אסור לכל הדעות, שאפילו להאומרים שמותר לעשות עבודה שהיא לאוקמי אילנא, אפילו בגוף האילן, זהו דוקא להעמיד את האילן, שיהי' ראוי לעבודתו לאחר השמיטה, אבל עבודה שהיא לצורך הפירות לעולם אסורה, שמה שהוא לצורך הפירות הפקיעה תורה, שהפקירה את פירות שביעית לכל, וסלקה יד הבעלים מהם, ואפילו כשהם נאבדים אסור לעשות עבודה בשבילם. ואין* סומכין את האילנות בקנין ודוקרנים מן הצדדים, ואם הוא לצורך הפירות לעולם אסור, ולצורך גוף האילן אם הוא לאברויי אסור, ולאוקמי נראה דשרי אליבא דכו\"ע, שאין עבודה זו בגוף האילן ממש. ואסור* לסתת את האבנים, כדי לישר אותם בשביל הכנת הקרקע לעבודה. וכן* אין מוותרין את הגפנים, הקשורים בקנים הנסמכים אליהם, להתירם מן הקנים כדי שיהיו בריוח. ואין* משמטין הקנים מתחת הגפנים.*. ובמקומות שנהגו לותר ולשמט קודם לחג הסוכות של שמינית מוותרין ומשמטין את הקנים, ואין חוששין משום עבודה של הפירות שהם גידולי שביעית, ובמקומות שנהגו לותר ולשמט לאחר החג מותרין ומשמטין לאחר החג. ונראה* שאפילו במקומות שנהגו לותר ולשמט רק אחר ההג, אין המנהג מיוסד כ\"א על הויתור של הענפים מן הפקעת ולמעלה, ממקום שהם מתחילין להיות מתפצלים, וכן שמיטת הקנים ממקום שזה ניכר שהוא בשביל עבודת הפירות, ויש בו מקום להחמיר משום קדושת פירות שביעית, שיהיה לזכרון שנוהגת בהם קדושת שביעית כיון שגדלו בשביעית, אבל למטה מן הפקעת, ששם אין שייך כלל לפירות כ\"א לאילן, אין בו מקום לשום מנהג להחמיר כלל בוויתור הגפנים והשמטת הקנים, מראש השנה של שנה שמינית. וכשנוטל* את הסמיכה של הקנים מהגפנים בשנה שמינית, בשעה המותרת, מותר ליטול עמה ג\"כ את הקוצים של האילן, שהם מזיקים את הפירות, אפילו כשיש שם עדיין מפירות של שביעית. אבל בשביעית אסור ליטול את הקוצים המזיקים את הפירות, כמו שביארנו. תאנה שנתקלפה אין טחין אותה בטיט מפני שהיא עבודתה,* שאצל תאנה אין בזה שום קיום האילן, לעשות דוקא כדרך העבודה בטיט. וזיהום שמותר באילנות הוא דוקא למרח בזבל, כשנשרה הקליפה ע\"י מכה שבאילן, שאז יש לחוש שימות האילן, והוי העבודה לאוקמי אילנא, אבל תאנה שנשרה קליפתה שלא ע\"י מכה באילן אסור לטוחה בטיט דוקא. - נמצינו למדין, שתאנה שנשרה קליפתה, שלא ע\"י מכה, ורצה לטוחה בטיט, ודאי אסור. ושאר אילנות, חוץ מן התאנה, שנשרה קליפתו ע\"י מכה, ובא למרח עליה בזבל, ודאי מותר לדעת הסוברים שמותר לעשות העבודות לאוקמי אילנא אפילו בגופו של אילן. אבל למרח תאנה בטיט כשבאה ההתקלפות שלה ע\"י מכה, וכן למרח שאר אילנות בטיט אפילו שנשרה קליפתן בלא מכה, או למרח תאנה בזבל, בין כשנשרה קליפתה ע\"י מכה בין שלא ע\"י מכה, בכל אלה יש להסתפק אם מותר בשביעית. וראוי ללכת בזה אחר אומד הבקיאין: אם הדבר נדרש לאוקמי אילנא יש להתיר במקום הפסד, ואם ע\"פ הבקיאות יהיה הדבר רק לאברויי אילנא אסור." + ], + [ + "אין מציתין את האור באישת הקנים, מפני שהיא עבודת קרקע. ואין מלמדין את הפרה לחרוש אלא בחול. ואין בודקין את הזרעים בעציץ מלא עפר. אבל בודקין אותן בעציץ מלא גללים. ושורין את הזרעים בשביעית כדי לזורען במוצאי שביעית. ומקיימין את האלויי (מין ממיני ירקות הרכים העולים מאליהן) בראש הגג אבל אין משקין אותו. י\"א* שמציתין אור במקום שהשרצים, המזיקים את השדות, הנקראים אשות, נמצאים שם, כדי לכלותם. י\"א* שאסור להצית את האור באישת הקנים, גם כשאינו מתכוין בשביל עבודת הקרקע. שתתיפה עי\"ז הארץ ותהיה מוכנת יותר לזריעה, אלא שהוא מתכון כדי שיתגדלו הקנים הנשארים בריוח יותר, והויא עבודת אילן. י\"א* שהזרעים שבדקן בעציץ מלא גללים בשביעית וצמחו, אין איסור לקיימן, כמו שאסור לקיים צמחים הרכים משום מראית עין שלא יחשדו אותם שזרעו בשביעית באיסור, אלא מותר לשייר אותם למוצאי שביעית. ומקיימין* ספיחים בראש הגגות, ועושין מעשה בקיומן. ואין חוששין עליהם לא משום איסור של ספיחי שביעית, שאסורים באכילה כמו שיתבאר במקומו, ולא משום עבודת הארץ במעשה שעושה לקיום הספיחין ההם, הואיל והם אינם ע\"ג הארץ כשאר הצמחים, כ\"א בראש הגגות. וי\"א* שמקיימין כל מיני עלין העולים בגג, אבל אין משקין אותם, ולא דוקא מין מיוחר הנקרא אלויי, אלא כל העלין העולים בגג מקיימין אבל לא משקין, ואין חוששין על הקיום משום מראית העין. אישות *)* ועכברים שמפסידין בשדה אילן מותר לצודן כדרכו בשביעית, שחופר גומא ותולה בה מצודה, אפילו בשדה הלבן הסמוכה לשדה האילן מותר לצודן כדרכו, שיוצאין ממנה ומפסידין האילנות. ואם אינה סמוכה לשדה אילן אין צדין אותם אלא ע\"י שינוי, שנועץ שפוד בארץ ומנענעו לכאן ולכאן, עד שנעשית גומא ותולה בה המצודה. וי\"א* שבשדה הלבן הסמוכה לשדה האילן, אינו מותר אלא ע\"י שינוי, ואם אינה סמוכה לשדה אילן אסור אפילו ע\"י שינוי. וי\"א* שאין צידה אסורה אפילו בשדה הלבן רק אם הוא צריך לסקל ע\"י זה את האבנים, ולפי זה נראה שכל זמן שאינו צריך לסלק את האבנים ע\"י הצידה, אין עצם הצידה ענין לעבודת קרקע כלל, ומותרת היא בשביעית. ויש* מי שנראה מדבריו, שאין שום איסור בצידת האישות והעכברים בשביעית, מצד עצמה, כל שאינו מסקל את השדה." + ], + [ + "סוקרין את האילן בסקרא. וטוענין אותו באבנים. ועודרין תחת הגפנים. והמקשקש בזיתים אם להברות את האילן אסור. ואם לסתום את הפצימים מותר. והוא שמותר לעשות אלו הפעולות, לסקור את האילן בסקרא ולטעון אותו באבנים, אפילו* באילן שהוא משיר פירותיו, שעושה כן, לסוקרו בסקרא, כדי להודיע צערו לרבים ורבים יבקשו עליו רחמים, וטוענו באבנים, כדי שיכחש חילו ולא ישיר את פירותיו,* שהשרת הפירות באה לו ע\"י לחותו ושומנו. והוא הדין שמותר לעשות לפי זה רפואות אחרות, בין בדרך הטבע בין בדרך הסגולה, להעמיד את הפירות באילן, שלא ישורו.* אבל אסור לעשות פעולות אפילו בדרך סגולה כדי שיעשה האילן פירות, כגון לתלות בו פתקי קמיעות לסגולה שיוציא פירות, אע\"פ שאין הפעולה מועלת כלל ע\"פ דרך הטבע, מ\"מ מאחר שזה העושה עושה כן לתכלית הוצאת הפירות, דהוי כעבודת האילן, אסור. ולענין עידור תחת הגפנים* יש אומרים שיש שם שני מיני עידור, כמו שקשקוש שתחת הזיתים מחולק הוא לשני מינים, והעידור המותר הוא העשוי להקים את האילן על מצבו, אבל העשוי לאברויי אילנא, ולהוסיף בו שבח - זה אסור. ויש אומרים* שאסור לעדר עידור חדש שלא היה מעולם כ\"א בעתיקי שכבר נחפרו מותר לחפור אם יש צורך לתקנם. ויש* אומרים שתחת הגפנים אין בו אופן האסור, מפני שכולו הוא רק לאוקמי אילנא, והעידור האסור הוא רק כשעודר בכל מרחב חכרם לא תחת הגפנים לבדם. וענין הקשקוש בזיתים, י\"א* שהוא מין עידור וחפירה תחת הזיתים, ויש מי שמשמע מדבריו שהוא ענין זיבול,* שיש בו שני אופנים, אחד הוא לאברויי אילנא ואסור והשני הוא לסתומי פילי ושרי. וממקום אחר,* נראה, שהוא ענין הסרת בדין יבשין ומיני פסולת מן האילן, ואם הוא להברותו ולחזקו אסור, ואם הוא כדי שעי\"ז יתקיים במה שיסתמו פצימיו, במה שהוסרה המניעה ע\"י הסרת הבדין היבשין וממילא ע\"י כח הצמיחה יסתמו פצימיו ויעמד במעמדו - זה שרי. ואסור * לעדור במקשאות ובמדלעות, ואפילו בבית השלחין ג\"כ אסור לעדור, שלא מצינו היתר בעידור כ\"א תחת הגפנים, וע\"פ הדרכים שביארנו לפי הדיעות." + ], + [ + "משקין בית השלחין בשביעית, והיא שדה הזריעה שצמאה ביותר. וכן שדה האילנות אם היו מרוחקין זה מזה יותר מעשר לבית סאה, מושכין את המים מאילן לאילן אבל לא ישקו את כל השדה. ואם היו מקורבין זה לזה עשר לבית סאה, משקין כל השדה בשבילן. וכן עפר הלבן מרביצין אותו במים בשביעית, בשביל האילנות שלא יפסדו. וי\"א* שאפילו שדה בית הבעל ג\"כ מותר להשקותה בשביעית, שלא גזרו חכמים כלל על ההשקאה כל זמן שהדבר צריך לקיים. ויש * מי שנראה מדבריהם שהשקאה גמורה אסורה בבית הבעל, ואין היתר רק בהרבצה, שהיא השקאה מועטת לפי ההכרח. וי\"א* שמרביצין שדה הלבן לא דוקא בשביל האילנות, שזה שייך רק בשדה שיש בה אילנות, אלא שהן מרוחקות יותר מעשר לבית סאה, אלא אפילו אין בה אילנות כלל ג\"כ מותר להרביץ אותה.* והיינו שמרביצין שדה לבן בשביעית, כדי שיצאו ירקות במוצאי שביעית.* אבל להרביץ בשביעית כדי שיצאו ירקות בשביעית אסור." + ], + [ + "ועושין עוגיות לגפנים. חפירות סביב הגפנים כעין גומות שיקבצו בהן מים וה\"ה * שמותר לעשות כן בזיתים. ונראה שה\"ה בשאר אילנות אם יש צורך בזה לאוקמי אילנא.", + "ועושין את אמת המים בתחלה. וי\"א* שאין מותר כי אם שכשחופר ישליך את העפר מרחוק מאגפיה, כדי שלא יכשיר את אגפיה לזריעה כל זמן שהוא נותן את העפר הנחפר סמוך להם. והעיקר הוא שאין חילוק,* ומותר אפילו כשנותן את העפר סמוך לאגפיה ג\"כ,* וכיון שאינו מכון לזריעה, וגם הוא עושה שלא כדרך ההכשר לזריעה שע\"י חרישה, כ\"א בשינוי ע\"י חפירה של האמה, אינה דומה לחרישה.", + "וממלאין את הנקעים מים." + ], + [ + "ומפני מה התירו כל אלה, שאם לא ישקה תעשה הארץ מלחה וימות כל עץ שבה. והואיל ואיסור הדברים האלו וכיוצא בהם מדבריהם לא גזרו על אלו, שאין אסור מן התורה אלא שני אבות ושתי תולדות שלהם, כמו שבארנו." + ], + [ + "משרבו האנסין, והטילו מלכי גויים על ישראל לעשות מחנות (נ\"א מזונות) לחיילותיהן, התירו לזרע בשביעית דברים שצריכין להן עבדי המלך בלבד. וכן מי שכפאו אנס לעשות בשביעית בחנם, כמו עבודת המלך וכיוצא בהן, הרי זה עושה. ויש מי* שנראה מדבריהם, שכל שצריכים לשלם מס למלך גם אם לא יזרע, ויהיה לו הפסד בזה שישלם את המס ולא הכניס מאומה מהקרקע, מותר לו לזרע. ויש מי* שנראה מדבריו, שאין היתר לזרע כ\"א כדי שיעור של סילוק המס בלבד.** וכל זה מיירי בשביעית בזמן הזה דרבנן, שהתירו בזה במקום אונס של ממון. וי\"א** דאין היתר לזרע בשביל ארנונא, כ\"א כשיש סכנת שביה. שהיא חשובה כסכנת נפשות, אבל משום הפסד ממון לא התירו. ופשוט, שאם יש סכנת נפשות בדבר מותר גם בשביעית שהיא מן התורה. ויש* מי שאומר שלא הותרה זריעה זו כ\"א באותן המקומות, שהחזיקו בהן עולי מצרים ולא החזיקו בהן עולי בבל, שהם אינם קדושים כ\"א מדרבנן, אבל במקום שהחזיקו עולי בבל סובר בעל דעה זו, שמן התורה עומדת הארץ שם בקדושתה, ולא הותר בשביל שום הפסד של ממון. ויש* מי שנראה מדבריהם, שלא הותר כלל בשביל ארנונא, כ\"א לאסוף את מה שנזרע בשביעית או מה שצמח מאליו מן הספיחין, אבל לא לזרע לכתחילה." + ], + [ + "הנוטע בשביעית בין בשוגג בין במזיד יעקור, מפני שישראל חשודין על השביעית, אם תאמר בשוגג יקיים יאמר המזיד שוגג הייתי. ונראין* הדברים, שגם אם נטע בתוך שלשים יום האחרונים של שביעית ג\"כ יעקור אפילו בשוגג, אבל אם נטע בתוך שלשים יום שלפני שביעית, בפרק שאסור לנטע גם בזמן הזה, שהוא שלשים יום חוץ מימי הקליטה שהן שתי שבתות, לדעת הסוברים שאסור גם בזמן הזה בשלשים יום לפני שביעית, חוץ מימי הקליטה, שהם ביחד מ\"ד יום, אע\"פ שהדין הוא שיעקור, מ\"מ לא קנסו ע\"ז שוגג אטו מזיד, ואין לנו לחייב לעקור את הנוטע בפרק זה שלפני שביעית בשוגג, שלא גזרו חכמים כ\"כ מפני החשד גם על הפרק שלפני השביעית." + ], + [ + "החורש את שדהו או נרה או זבלה בשביעית, כדי שתהיה יפה לזריעה במוצאי שביעית, קונסין אותו ולא יזרענה במוצאי שביעית. ואין חוכרין ממנו כדי לזורעה אלא תהי בורה לפניו, ואם מת יזרענה בנו. וי\"א* שלא גזרו שלא תזרע במוצאי שביעית כ\"א כשחרש אותה שתי פעמים, אבל בחרישה של פעם אחת לא גזרו עליה שלא תזרע במוצאי שביעית. ונראין הדברים, שהוא דוקא אם ע\"י החרישה בפעם אחת עדיין אינה ראויה לזריעה, שצריך עוד לחרוש אותה כדי לתקנה שתהיה יפה לזריעה, אבל אם חרש חרישה באופן שהיא יפה כך לזריעה, אפילו אם חרש כזאת רק פעם אחת דינו כחרישה של שתי פעמים ואסור לזורעה במוצאי שביעית. וי\"א* שכשיש אונס המלכות לזרע, משום ארנונא וכיוצא בו, באופן המבואר לעיל שמותר לזרע בשביעית, כיון שאין ההיתר אלא מפני ההכרח ע\"כ לא הותר כ\"א לחרוש פעם אחת, וזה שחרש שתי פעמים קנסו אותו שלא תזרע אפילו במוצאי שביעית. וי\"א* שלאו דוקא אם זבלה בידים בשביעית אסור לזורעה במוצאי שביעית, אלא אפילו אם הכניס בה בהמות לדייר באופן שתזדבל השדה ע\"י זה מעצמה, שיש אופנים שמותר לעשות כן לדעת המתירים, שיתבאר לקמן, פ\"ב אפילו אם כונתו שתזדבל השדה ע\"י זה, מ\"מ אם עשה כן יותר מהשיעור שהתירו חכמים, או באופן אחר ממה שהתירו, אין זורעין אותה במוצאי שביעית. וי\"א*. שאותה השדה, שחרש אותה או נרה או זבלה, באופן שאסור לזורעה במוצאי שביעית, אפילו אם מכרה לאחר, אותו הקונה ג\"כ אסור לזורעה במוצאי שביעית. ונראה* שהוא דוקא אם לא חרש אותה לצורך עצמו, כי היתה דעתו למוכרה, אבל אם יודעים שחרש אותה לצורך עצמו, אלא מפני שאחר שביעית לא היה יכול לזורעה מפני האיסור מתוך כך מכרה לאחר, אז די לו בקנס זה של מכירה* עבר וזרעה, אפילו* מי שעשה את האיסור בעצמו, ואין צריך לומר הקונה ממנו את השדה המטויבת באיסור, זרעה מותר, שלא גזרו אלא על הגדר שהוא יכול לעמוד בו.* ויראה לי לומר, שבזמן שנתרבו חורשי שביעית באיסור לא גזרו על השדות החרושות שלא יזרעו במוצאי שביעית, שהיא גזירה שאין רוב הציבור יכולין לעמוד בה, מפני שרבו השדות שנתחרשו בשביעית, ע\"כ לא גזרו כ\"א על מי שהפקיר הרבה ויצא בזלזול איסור חרישה יותר ממה שזלזלו בו רוב העוברים, כגון כשכל העם עוברי העבירה חורשין פ\"א וחוא חרש שתי פעמים, או אפילו אם כל העם חורשין שש פעמים, דוקא כשהוא חרש שבע פעמים, שזוהי אפקירותא שרק יחידים רשעים מזלזלים כ\"כ, ורוב המון אפילו עוברי העבירה מצמצמים שלא להרחיב בשביעית את המלאכות האסורות, יותר מן ההכרח, שהם רק אינם יכולים לעמוד בנסיון של דוחקם, אבל אינם עוברים יותר מההכרח, ומניחים איזה היכר ג\"כ לשביעית, שלא לחרוש כ\"כ כמו בשאר השנים. ע\"כ זה שפקר יותר מרוב עוברי עבירה, קנסוהו שלא תזרע גם במוצאי שביעית, וקנסו ג\"כ על המכירה." + ], + [ + "המעביר קוצים מארצו בשביעית כדי לתקנה במוצאי שביעית, או שסקל ממנה אבנים, אע\"פ שאינו רשאי לא קנסו אותו ומותר לו לזורעה במוצאי שביעית וי\"א* שדוקא אם העביר ממנה קוצים תלושים, אז מותר לזורעה במוצאי שביעית, אבל אם העביר ממנה קוצים מחוברים, שעקרם לפנות את השדה להכשירה לזריעה, לא תזרע במוצאי שביעית. ויש מי* שאומר, שגם בסקל אבנים ג\"כ לא אמרו שתזרע במוצאי שביעית, רק אם סקל ממנה אבנים תלושות, אבל אם סקל אבנים מחוברות דינה כחרישה, שלא תזרע למוצאי שביעית, לדעת הסוברים שבחרישה אפילו בפעם אחת ג\"כ לא תזרע במוצאי שביעית; אבל לדעת הסוברים שלא אמרו לא תזרע במוצאי שביעית כ\"א דוקא כשהתקינה כבר מוכנת לזריעה, שהוא כשחרש יפה באופן שאין צריך לעשות לה שום הכשר עוד לזריעה, אבל כשחרש מעט באופן שצריך לעשות עוד פעולה, ולהיטיב את החרישה קודם שתזרע במוצאי שביעית, אין איסור לזורעה, לדעה זו יהיה מותר ג\"כ לזורעה כשהעביר ממנה אפילו קוצים מחוברים." + ], + [ + "הטומן לפת וצנונות וכיוצא בהן בשביעית, אם היו מקצת העלין מגולין אינו חושש ואם לאו אסור. והיינו* שאינו מתכוין לשם זריעה אלא לשם הטמנה בקרקע, אלא שלפעמים מתרבים ומצמיחים, מ\"מ כיון שטמנם שלא כדרך זריעה, כ\"א שיהיו מקצת העלין מגולין, ניכר שהוא דרך הטמנה, ע\"כ אינו חושש משום איסור זריעה בשביעית, ואם צמחו והוסיפו אינו חושש על התוספת, לא משום איסור ספיחין שאסורין באכילה, כמו שיתבאר לפנינו דין ספיחי שביעית, ולא משום קדושת פירות שביעית, והם מותרין בסחורה ובאיבוד, ואינם צריכין ביעור, ואין נוהג בהן שום דין מדיני פירות שביעית. וי\"א* שלא נאמרו הדברים להתיר להטמין בשביעית עצמה, אלא שאם היו מששית ונכנסו לשביעית, ונוספו ע\"י הטמנה זו כדרך שעושין הבצלים, שאפילו בתלוש מוציאים עלין, אע\"ג דספיחי שביעית אסורין הם מותרים, ואין עליהם לא איסור ספיחין ולא קדושת שביעית. ולדעה זו נראה,* דמיירי דוקא כשלא השרישו והוסיפו, אבל אם השרישו יש להם דין ספיחין ודין קדושת שביעית לכל דבר. וי\"א* שאין חילוק בין אם היו מקצת עלין מגולין או לא, וכל שטמנם בכונת הטמנה ולא לשם זריעה ושתילה אין בהם משום שביעית. וי\"א* שדוקא אז אין בהם משום שביעית אם היו מקצתן מגולין מגוף הצנון והלפת, שאז איננו דרך שתילה, אבל אם היו כולן מכוסין ומקצת עלין מגולין זהו דרך זריעה ממש, ואסור לעשות כן בשביעית, וגם יש בהם קדושת שביעית ואיסור ספיחין. וי\"א* שאין היתר כשאינו מתכוין לנטיעה כ\"א להטמנה אלא אם היו מקושרין בדרך אגודה, שאז ניכר הוא שאין זה דרך נטיעה, אבל אם היו קלחים יחידים אסורין.", + "הטומן את הלוך וכיוצא בהן לא יפחות מארבע קבין על גובה טפח וטפח עפר על גביו, וטומנו במקום דריסת האדם כדי שלא יצמח. וי\"א* שדוקא לוף צריך שיעור זה של ארבע קבין אבל בצלים די להם בפחות מזה השיעור, ויש שמדמין בצלים ללוף.", + "ומותר למרס באורז בשביעית, אבל לא יכסח. פירוש שמותר להשקות שדה אורז השקאה יפה ולערב את המים בעפר. ונראין הדברים ששדה אורז צריכה היא השקאה כזאת, שאם לא יעשה כן ימותו הזרעים לגמרי. ונראה לי* דמיירי שממרס את השדה של אורז בשביעית סמוך ליציאתה, כדי שיצמח האורז במוצאי שביעית, שמותר להשקות שדה לבן בשביעית כדי שיצאו ירקות למוצאי שביעית, ובאורז צריכה השדה מירוס, שהיא השקאה יותר מרובה בעירוב יפה עם העפר, גם זה מותר לצורך מוצאי שביעית, אבל למרס לצורך שיצא האורז בשביעית נראה שאסור, שהרי אסור* להשקות שדה לבן בשביעית כדי שיצאו ירקות בשביעית. אבל לכסח אסור אפילו לצורך מוצאי שביעית, אפילו ימותו הזרעים ע\"י מניעת הכיסוח ולא יצמחו, משום שהכיסוח הוא הזימור האמור בתורה וא\"א להתיר אותו במקום הפסד, - לא תזמור מתרגמינן לא תכסח." + ], + [ + "בראשונה היו אומרים מלקט אדם עצים ואבנים ועשבים מתוך שדהו, והוא שיטול הגס הגס, כדי שלא יתכוין לנקות את הארץ, אבל משדה חבירו נוטל בין דק בין גס. משרבו עוברי עבירה, שמתכונין לנקות ואומרים הגס הגס אנו נוטלין, אסרו ליטול אדם משדהו אלא מתוך שדה חבירו, והוא שלא ילקט בטובה, שלא יאמר לו ראה כמה טוב עשיתי עמך, שהרי ניקיתי שדך. ויש* מי שנראה מדבריהם, שבשל חבירו ג\"כ אין שום היתר כלל ללקט אפילו שלא בטובה, ואין היתר ללקט כ\"א משל הפקר. ונראה לי* שלא אסור כ\"א משל חבירו הרחוק ממנו, שכיון שהוא עוזב שדות הקרובים אליו, שיכול להשיג מהן לצרכו עצים ואבנים ועשבים, והולך למקום רחוק, יחזיק לו חבירו טובה, שניכר הדבר שמכוין הוא גם את טובתו של חבירו במה שמנקה לו את השדה. ועוד תנאי צריך באיסור זה, שיהיו האבנים והעשבים והעצים בלתי מצויים שם, שיש טרחא עד שהוא מוצא אותן ע\"י חיפוש ולקיטה, שאז קרוב הוא שיחזיק לו טובה במה שמנקה שדהו, שנראין הדברים שמתכוין גם לזה, אבל אם הוא קרוב וגם העצים והאבנים והעשבים מצויין שם, שאין כ\"כ טרחא בלקיטתן, נראה שעשה רק לצורך עצמו, כדי שישיג את העצים והאבנים והעשבים שהוא צריך להם, ולא יחזיק לו טובה. והא דמותר ללקוט בשל חבירו לדעה הראשונה יש* אומרים שמותר ללקוט בין דקים בין גסים, וי\"א* שאין היתר ללקוט גם משל חבירו כ\"א גסים, אבל דקים אסור לעולם גם משל חבירו. ולדעה האומרת שאין היתר בשל חבירו כ\"א בגסין,* יש ספק אם ליקט בתחילה את הגסים ביותר, ואח\"כ נשארו ג\"כ כאלה שהם דקין מהגסים שכבר ליקט, אבל הם גסים לעומת הדקין מהם, שנשארו עדיין בשדה, אם הוא מותר ללוקטם עכשיו, אי אזלינן בתר קודם הלקיטה, שאז נגד הגסים מהם היו נקראים אלו דקין ואסור, או דילמא בתר השתא אזלינן והם גסים השובים הם לנבי הדקין מהם.* ויש פלוגתא ג\"כ אם אין בכל השדה כ\"א גסים אם מותר ללקוט, כיון שבזה יכול לנקות כל השדה, או דילמא כיון שסוף סוף כל מה שילקט הם גסים מותר, שאע\"פ שאין הוכחה, שכונתו היא בשביל האבנים לצורכו, מ\"מ אין הוכחה ג\"כ שהוא מתכוין בשביל הטבת הקרקע ונקיותה. ומ\"מ* מותר בודאי ללקט את הגסים שאינם נוגעים בארץ ולהניח את הנוגעים בארץ, אפילו אם הם כולם גסים." + ], + [ + "היתה בהמתו עומדת בתוך שדהו, מלקט ומביא לפניה, שבהמתו מוכחת עליו. וכן אם היתה שם כירתו, מלקט הכל ומדליק, שכירתו מוכחת עליו. וי\"א* שגם כשבהמתו וכירתו שם לא הותר לו ללקט כ\"א גסים, שאסרו מתוך שדהו לאחר שהתחילו ללקט בין גסים בין דקין, אבל דקין אסור ללקט אפילו כשבהמתו וכירתו עומדים שם. ויש מי שאומר*, שאין מועיל מה שכירתו מוכחת עליו כ\"א כשנוטל בין גסים בין דקים, אבל אם אינו נוטל אלא דקין, גם כשכירתו עומדת שם ג\"כ אסור." + ], + [ + "הקוצץ אילן או שנים לעצים הרי זה מותר לשרשן. קצץ שלשה או יותר זה בצד זה לא ישרש, שהרי מתקן את הארץ, אלא קוצץ מעל הארץ ומניח שרשיו בארץ. במה דברים אמורים מתוך שלו, אבל משדה חבירו מותר לשרש.* ויש מי שאומר, שאע\"ג דלגבי המלקט עצים ואבנים ועשבים מתוך של חבירו אסור לו לומר לו כמה טובה עשיתי עמך, שניקיתי שדך, זהו דוקא שם, במלקט עצים ואבנים ועשבים, שהטובה היא טובה ברורה, שהרי חבירו צריך באמת לנקות את שדהו, אבל בקוצץ אילנות לעצים אין ידוע כלל אם חבירו מחזיק זה לטובה, דשמא ניחא לו באילנות יותר מבשדה לבן, ואע\"פ שנתן לו רשות לעקור אילנותיו יש לומר שמא אינו עושה כן כ\"א לטובתו של המלקט, שהוא צריך לעצים, ע\"כ אפילו אם יאמר לו כמה טובה עשיתי עמך בזה לא אסרו.* אבל אם אמר לו שרש בשלי ואני אשרש בשלך זה ודאי אסור. והנה מח שמותר מתוך שלו וכן מתוך של חבירו הוא דוקא כשמתכוין לעצים, ולא לטובת האילנות הנותרים, וי\"א* שאפילו אם הוא מדל באילנות, כמו בזיתים, שדרך הוא שכשהם נטועים מקורבין זה לזה יותר מדאי עוקרין איזה מהם מבינתים, כדי שיתגדלו הנותרים בריוח ויתעבו ביותר ויתנו פירות יותר מרובים ויותר טובים, ע\"י מה שתהיה להם יניקה מרווחת, אע\"פ שכונתו כדי להיטיב את גידול הנשארים ג\"כ מותר ליטול אחד מבינתים ולהניח שנים, או ליטול שנים ולהניח אחד, אפילו בשלו. שסוברים בעלי דעה זו שאין זה זימור האמור בתורה, כיון שאינו עושה את הפעולה בגופן של האילנות עצמן, שכונתו להיטיב גידולן, כ\"א באילנות האחרים, והרי היא כשאר עבודת הארץ מהתולדות האסורות רק מדרבנן, וכיון שאין הדבר ניכר שהוא מכוין לטובת האילנות, שהרואה יוכל לדון שמכוין לעצים, ע\"כ מותר באופן האמור לשרש גם בשלו. ובשל חבירו מותר גם במחליק, דהיינו שעוקר שלשה זה בצד זה, ונראה שה\"ה אפילו טובא, שכיון שאין הוכחה שהוא עושה לטובת האילנות לא גזרו חכמים, כי הרואים יאמרו שהוא עושה כן לעצים.* מיהו במה דברים אמורים שמותר לו גם ליטול שנים ומניח אחד, אם לא הידל באותן אילנות מעולם, אבל אם כבר הידל אותם איזה פעם, שנמצא שהם נטועים כבר בפזור קצת, אע\"פ שהוא צריך להדל אותם עוד אסור לו לטול שנים ולהניח אחד, שאז יפנה חלק גדול מן השדה, וניכר הדבר שהוא מתכוין לעבודת הארץ, אלא צריך דוקא שיטול אחד ויניח שנים. ולי נראה, שסתם מדל הוא מכוין שתי כונות, כונה אחת להיטיב את הגידול של האילנות הנותרים, והכונה השנית שיהיו לו עצים מהאילנות שהוא שולף אותם, או שיהיו לו לתועלת כשישתל אותם במקום אחר המרווח, שיעשו פירות יותר, ומצד כונה זו אין העקירה חשובה עבודת האילן כלל, שרק אם יטע את הנעקרים אז יהיה עובד את האילן, אבל בעקירתו איננו עושה שום עבודת אילן, אפילו אם כונתו היא שיהיו לו האילנות הנעקרים מוכנים לנטע במקום אחר. ע\"כ בסתם המדל, כל זמן שאין היכר של תיקון עבודת קרקע מותר, אע\"פ שמעורבת בפעולה זו ג\"כ כונה של תיקון האילנות, שלא אסרו חכמים עבודת האילן בתולדות כ\"א כשאין שם כונה אחרת בפעולה זו כ\"א תיקון האילן, אבל כשיש כאן ג\"כ כונה לעצים לא אסרו. ע\"כ מותר לדעה השניה שבארנו להדל באילנות, אפילו אם אין כונתו מפורשת שהיא רק לעצים כ\"א בסתם, אבל אם הוא מתכוין בודאי רק לצורך האילנות הנותרים או לצורך השדה נראה שבכל אופן אסור.* אין עוקרין גדר שבין שתי שדות, אחד גדר של עצים ואחד גדר של אבנים. במה דברים אמורים בזמן שמתכוין לעשות שדה, אבל לעצים מותר. המשרש עיקר חרוב וסדן שקמה, לעצים מותר, לשדה אסור. ונראה שכל שהוא מכוין רק לעצים, מותר אפילו בשלו, ואפילו במחליק הרבה זה בצד זה, ואם מכוין מפורש ביחוד לשדה אסור אפילו בשל חבירו, ואפילו כשנוטל רק אחד מבינתים של הרבה, ואם הוא עוקר סתם, שאז שתי הכונות כלולות במעשיו, אז שייכים כל החילוקים שביארנו, שבשל חבירו לעולם מותר, ובשלו מותר לטול רק אחד משנים אם כבר הדל, ושנים ולהניח אחד אם לא הדל שם מעולם. ונראה שאותן שנוטעין שתולה, דהיינו שנוטעין גרעיני אילנות או ענפים רכים, במצב דחוק זה בצד זה, כדי לעוקרן אח\"כ ולנטע מהם כרמים ופרדסים שלמים, מותר בשביעית למכור לנכרים, הקונים את הנטיעות, לעקור אותם ולנוטעם בשלהם. ובלבד שיעקרו הנכרים הקונים, או אפילו אם הם שולחים פועלים ישראלים לעקור. ובלבד שלא יעקור בעל הקרקע עצמו או שלוחיו ופועליו, כ\"א הנכרי או פועלים שלו, שהם כונתם היא רק לעצים, והוי ממש דינא דבשל חבירו אף המחליק ישרש, אפילו שלשה זה בצד זה, וה\"ה דאפילו טובא נמי שרי, ומה שממילא נעשה מזה טובה לעבודת הקרקע, כדי לנטע נטיעות אחרות, לית בה איסורא." + ], + [ + "המבקיע בזית ליטול עצים, לא יחפה מקום הבקוע בעפר, מפני שהיא עבודה. אבל מכסה באבנים או בקש. וה\"ה* כשכורת ענפים משאר אילנות לעצים, לא יכסם בעפר אלא מכסם באבנים או בקש." + ], + [ + "המזנב בגפנים והקוצץקנים הרי זה קוצץ כדרכו בקרדום ובמגל ובמגירה ובכל מה שירצה. ונראה שהוא מותר לקצוץ ג\"כ בכל אופן שהוא רוצה, בין אם מרחיק הרבה מן הגזע או מעט.* ויש מי שנראה מדבריהם, שהוא צריך להרחיק טפח. ויש מי שאומר* שהוא מותר לזנב את הגפנים ולקצץ את הקנים אע\"פ שהוא עושה כן כדי להעבות את הגזע, מפני שכיון שהרואה איננו מבחין בזה, ויוכל לתלות שהוא חותך לעצים, מותר, ואין זה זימור ממש האמור, שהזימור יש מי שאומר* שהוא כשחותך הענפים היבשים וכאן חותך את כולם לגמרי. וי\"א* שאין היתר בזה כ\"א כשמתכוין לעצים. וי\"א* עוד, שאפילו כשמתכוין לעצים צריך שתהיה הכריתה של הזינוב והקציצה באופן כזה שהוא קשה להאילן, כדי שלא יהי' בזה משום עבודת האילן. ויש* מי שנראה מדבריהם, שהעיקר צריך בזה שלא תהי' תועלת להאילן, ואם הוא ברי שאין תועלת בזה להאילן להשביחו מותר, אלא במקום שיש ספק, אם הוא קשה לאילן או שיש בזה תועלת, צריך לעשות באופן שיהיה ודאי קשה, כדי שיצא מחשש של תועלת כדי שלא יהיה בכלל עבודת האילן. ויש* מי שנראה מדבריהם, שאפילו בזומר ממש אינו אסור כ\"א כשהוא לאברויי אילנא ולהפריחו, אבל אם הוא רק לאוקמי אילנא שלא יתקלקל מותר, ואם חותכין זמורות של הגפן, להעבות את הגפן או כדי שירבה פירותיו, ודאי הוא זומר האסור מן התורה, אבל אם חותכין את כל הענפים, ואין כונת ההתיכה כדי להרבות פירות ולהעבות האילן, אלא כדי להאריך את ימי הגפן, יש לומר שהוא חשוב לאברויי אילנא, כיון שהכונה היא שלא ימות לפני הזמן, שיוכל להאריך ימים ע\"י קציצת ענפיו, נמצא שהענפים ההם כשלא יקצצו המה מזיקים אותו, ואין כאן כ\"א לאוקמי. ואם הוא ודאי, שלענין הפירות וגוף העץ של הגפן יהי' קשה זימור זה, וכל התועלת תהיה רק להאריך ימיו, נראה שהוא ודאי לאוקמי אילנא ומותר. אלא אפילו אם יהיה ספק, אם הוא מעלי או קשי לפירות ולגפן, כיון שאינם מתכונים לתועלת זה כ\"א לאוקמי, יש לומר שאין כאן איסור תורה, ובשביעית בזמן הזה יש להקל. ועכ\"פ אין זמירה כזאת חמורה יותר משאר מלאכות דרבנן. אבל י\"א* שכל החילוק, שבין לאוקמי אילנא ולאברויי אילנא, אינו כ\"א במלאכות שהן דרבנן, שכשהיא לאוקמי אילנא הוי הפסד ולא גזרו רבנן. ולפי זה בזומר, שהוא מלאכה האסורה מן התורה, אין הפרש בין לאוקמי אילנא או לאברויי, ולעולם הוא אסור, וכל ההיתרים במזנב בגפנים וקוצץ קנים וכיוצא בזה אינם נאמרים כ\"א כשמתכוין לעצים, אבל כל שמכוין לתועלת העבודה, אפילו אם העבודה הזאת תהיה לאוקמי אילנא, הוא ג\"כ אסור מה\"ת. ולפ\"ז יהיה הזימור שהוא כדי להאריך ימיו של הגפן ג\"כ אסור מה\"ת." + ], + [ + "אין קוצצין בתולת שקמה בשביעית כדרך שקוצצין בשאר השנים, מפני שקציצתה עבודת אילן, שבקציצה זו תגדל ותוסיף. ואם צריך לעציה קוצץ אותה שלא כדרך עבודתה. ואפילו לאותם הסוברים לעיל, שבכל מקום שהוא צריך לעצים מותר לעשות עבודה כזאת, שהוא משביח בה את האילן בודאי, מ\"מ לא הותר שם כ\"א משום שהרואה יוכל לתלות ביותר בעצים, משום שהוא משנה מדרך העבודה הרגילה, אבל כל זמן שהוא קוצץ כדרכו אין היתר אפילו אם צריך לעצים, ע\"כ ה\"ז קוצץ שלא כדרך עבודתה.", + "כיצד קוצצה, מעם הארץ או למעלה מעשרה טפחים.* הלוקח בתולת שקמה מחבירו בשביעית ה\"ז מגביה עשרה טפחים וקוצץ; אע\"ג שהקונה מחבירו בתולת שקמה בשאר שני שבוע ה\"ז מגביה שלשה טפחים וקוצץ, היינו משום ששלשה טפחים ודאי מעלי לה, א\"כ בשביעית אסור לעשות כן, וע\"כ מוכרח הוא לבור אחד משני דרכים, או לגום מעל הארץ או למעלה מעשרה טפחים, וראו חכמים, שבקציצה של גומם מעל הארץ ההפסד אצל המוכר הוא יותר גדול ממה שיש לו הפסד אם יגביה עשרה טפחים ויקצוץ, ע\"כ תקנו שיגביה עשרה טפחים וקוצץ, ולא יגמם מעל הארץ, שלא יפסיד את חבירו במדה יתירה.", + "אילן שנפשח קושרין אותו בשביעית, לא שיעלה אלא שלא יוסיף." + ] + ], + [ + [ + "לא יוציא אדם זבלים מחצירו ויתן בתוך שדהו בשביעית, מפני שנראה כמזבל שדהו שתהיה יפה לזריעה. ואם הוציא והעמיד ממנו אשפה מותר. ולא יעשה אשפה בתוך שדהו עד שיעבור זמן שמזבלין בו לעבודת הארץ והוא משיקשור המתוק. פירוש* שיש עשב מר הנקרא פקועות שדה, ועל דרך סגי נהור קורין אותן מתוק, וכשהוא מתחיל להתיבש הוא נעשה קשרים קשרים, וכיון שנקשר בו קשר העליון מיד הוא מתיבש, והוא קרוב ליבשות שלו, ובזמן שהוא מגיע לידי מדה זו של היבשות, שהקשר העליון מתקשר בו, אז כבר עבר הזמן שנוהגין המזבלין לזבל לעבודת הארץ. וי\"א* שהוא הזמן שהזבל, שהוא נקרא מתוק מפני שממתיק את הפירות, מתחיל להתיבש, וכיון שנקשר בו קשר העליון קרוב הוא להתיבש. וי\"א* שהוא הזמן, שדרכה של האדמה להיות מתבקעת ע\"י שינוי האוירים ומתקשרת בבקעים, וכשעבר זמן זה כבר פסקו המזבלים לזבל לעבודת הארץ.", + "ולא יעשה אשפה פחותה ממאה וחמשים סאה של זבל כדי שתהיה ניכרת שהיא אשפה. שכיון* שהיא צבורה במדה גדולה במקום אחד אינו נראה כמזבל את שדהו, שדרך המזבל לפזר את הזבל על פני השדה.", + "ואם ירצה להוסיף מוסיף. היה לו דבר מועט מוסיף עליו והולך, ולא יעשה בכל בית סאה יותר משלש אשפתות.* וי\"א שאם יש לו בית השלחין, שדרכו הוא בכל השנים לזבל אותם, גם לאחר שיפסקו עובדי עבודת הארץ מלזבל את שאר השדות, אסור לו להוציא זבלין לאשפתות, גם לאחר שיעבור הזמן שמזבלין בו לעבודת הארץ. אבל אם אין לו בית השלחין אין חוששין משום מראית עין, שמא יאמרו הרואים שהוא מוציא את הזבלין, שזה יש לו בית השלחין, וכדי לזבלה הוא מוציא, משום שבני עירו יודעים שאין לו בית השלחין, ולמראית עין של עוברין ושבין לא חשו בזה, שאין חוששין אלא למראית עין של בני אותה העיר אם יש מקום לחשד, שיאמרו בלבם אם היה זה שעושה באופן המותר היו יודעים מזה כיון שהם בני עירו, וכאן כיון שאם היה לו בית השלחין היו באמת יודעים, ומי שאין לו יודעים הכל ג\"כ שאין לו, ע\"כ אין חשש לחשד של בני העיר, ולעוברין ושבין אין חוששין, שהם צריכין לדון לכף זכות ולתלות בהיתר, שזה אין לו בית השלחין. ויש* מי שאומר, שלאחר שפסקו עוברי עבירה, דהיינו לאחר שעבר זמן שדרך המזבלין לזבל, מותר להוציא לאשפתות אפילו מי שיש לו בית השלחין. ואין חומר במי שיש לו בית השלחין אלא בזה, שמי שאין לו בית השלחין מותר להוציא את תבנו וקשו לזבלים על פתח חצירו, כדי שיהא נשוף ברגלי אדם וברגלי בהמה, גם קודם שעבר הזמן שפסקו המזבלין לזבל, ומי שיש לו בית השלחין אסור להוציא על פתח חצירו קודם הזמן שפסקו המזבלין.* ויש מי שסובר, שספק הוא אם מותר להוציא על פתח חצירו קודם הזמן שפסקו המזבלין בכל אדם, בין שיש לו בית השלחין בין שאין לו." + ], + [ + "והרוצה לעשות כל שדהו שלש שלש אשפתות לתוך בית סאה עושה, והרוצה לעשות זבלו אוצר עושה. פירוש אם רוצה להניח את כל הזבל במקום אחד,* ואינו רוצה לחלקו לאשפתות, כי לא אמרו חכמים לחלקו לשלש אשפתות אלא שלא יוסיף עליהן, אבל כל מה שניכר שהזבל כולו הוא צבור יותר במקום אחד הוא רחוק יותר מדרך הזיבול, שהוא בא בפיזור של הזבל על פני כל השדה.* ויש מי שנראה מדבריו שאסור כלל להוציא תבנו וקשו בשביעית לרשות הרבים כדי שיהא נשוף ברגלי אדם וברגלי בהמה, ולא עוד אלא, שזמן היתר הוצאת הזבלים בשביעית, על הדרך שבארנו, מתחיל לדעתו משפסקו עוברי עבירה אלו, שמוציאין זבלם באיסור למקום שיהא נישוף ברגלי אדם וברגלי בהמה, וכשרואין אותם שהם מוליכים את זבלם ומפנים אותו מחצרותיהם הם אומרים שהם מוליכים אותו לאשפה בדרך של היתר, ע\"כ כל זמן שאלה העברינים עסוקין בהוצאת זבלם למקום האסור, דהיינו למקום שיהא נישוף ברגלי אדם ברגלי בהמה, אסור לכל אדם להוציא זבל מחצירו אפילו לאשפה, לצוברו במקום אחד, ורק אחר שפסקו אלה מותר להוציא זבלים לאשפתות.* ויש מי שאומר, שבמה דברים אמורים שמותר להוסיף על האשפה, לעשות אותה יותר משיעור זה של מאה וחמשים סאה, שאין קפידא כ\"א שלא יפחות מזה השיעור, כדי שלא יהיה נראה כמפזר את הזבל על פני השדה לזבל, זהו רק אם על כל משפלה של זבל שהוא מוציא, שכל אחת שיעורה חמש עשרה סאין, שהוא שיעור משא של חמור אחד, - ושיעור האשפה שהוא עשר משפלות כאלה שהוא משא של עשרה חמורים, - הוא מוסיף שיעור הוספה של שלשה קבין שהוא חצי סאה. לכל משפלה, ונמצא שהוא מוסיף חמש סאין על השיעור של מאה וחמשים סאין, אבל יותר מזה אסור להוסיף.* ויש מי שנראה מדבריהם, שאלה השיעורים של הוצאת הזבלים לאשפתות נאמרו אפילו כשאינו מוליך את הזבל לתוך שדהו, כ\"א בכל מקום שהוא מוליך אותם לצוברם באשפה, צריך לצוברם על זה הדרך שאמרנו, אלא שכשם שמותר לו להוליך לאצור את זבלו לאשפה במקום אחר, על הסדר האמור, כן מותר לו להוליך אותו לאוצר בתוך שדהו, לצברו שם בציבורים הגדולים של השיעור האמור, שכיון שהוא עושה אותו חמרים חמרים גדולים במקומות המיוחדים ואינו מפזרו, איננו נראה כמזבל את שדהו בשביעית. והא* שאם היה לו דבר מועט מוסיף עליו והולך. יש בזה שתי דעות. יש אומר, שדוקא אם היה לו דבר מועט בתוך שדהו מערב שביעית, מותר לו להוסיף עליו מחצירו ולהוליך לתוך שדהו, אע\"פ שאינו מוליך כשיעור אשפה שלמה בבת אחת, שהוא שיעור מאה וחמשים סאה, ואין חוששין שמא הרואה אותו, שהוא מוליך אשפה פחות מכשיעור שהתירו חכמים להוליך, יאמר עליו שהוא עוסק בזיבול שדהו, ולא בעשיית אוצר, שכיון שבאמת כבר יש לו בתוך השדה אשפה שיש בה זבל כ\"כ, שאע\"פ שלעצמו הוא דבר מועט, אבל כשיצרף אותו המועט עם מה שמוליך עכשו מחצירו יהיו ביחד כדי שיעור האשפה המותרת, וסלו ומגריפו מוכיחין עליו שהוא עוסק בצבירת אשפה ולא בזיבול השדה, כיון שהוא מוליך עמו כלים כאלה הראויים לעשות ציבור של אשפה, ואינם נצרכים למעשה הזיבול. על כן אין בו משום מראית העין. ומזה למדנו, שגם כשהוא מוליך את הזבל צריך להוליך כדי שיעור המותר בבת אחת, אם אין לו בתוך שדהו במה לצרף, אלא שאם יש לו במה לצרף בתוך שדהו מוליך כשיעור הנדרש לו, להוסיף על השיעור, מפני שסלו ומגריפו המוכיחין עליו, בצירוף הזבל שיש לו בשדהו באמת, מוציאין אותו מידי חשד. וי\"א שאין צריך כלל שיהיה לו זבל בתוך שדהו, אלא שאם אין לו זבל מרובה בחצירו, כדי שיעור אשפה המותרת, מותר לו להוליך מעט מעט כל זמן שימצא לו זבל, עד שיתקבץ לו השיעור של האשפה המותרת, ואין חוששין שנראה כמזבל אותו המקום, שהוא מעמיד עליו אשפה בשיעור של צבור קטן מכשיעור, כיון שעתיד הוא להוסיף עליו ולילך כל זמן שיזדמן לו זבל, להוציא לאשפה.* ויש מי שאומר שלעולם אין איסור להוליך מעט מעט, ואין צריך כלל להוליך את כל השיעור בבת אחת, ששיעור האשפה הוא משא עשרה חמורים כמו שביארנו. ולא חייבו חכמים שיוליך הכל בבת אחת, אלא כל שיש לו זבל כדי שיעור האשפה המותרת לעולם מותר הוא להוליך מעט מעט, אלא שאם אין לו כ\"א דבר מועט, ואין לו במה להשלים את השיעור, בזה נחלקו, יש אומרים שאסור לו להוליך עד שיזדמן לו שיהיה לו זבל כדי שיעור האשפה המותרת, אלא א\"כ יש לו בשדהו כדי שיעור צירוף, באופן שביחד יהיה כדי שיעור אשפה המותרת, וי\"א שמותר להוציא כמה שיש לו, על סמך שיזדמן לו אח\"כ זבל במה להשלים, ואינו אסור אלא א\"כ אין דעתו להשלים כלל, ואינו רוצה להוליך כ\"א זה הדבר המועט ותו לא, שזה עובר הוא על דברי חכמים, שתקנו שלא תעשה אשפה בשביעית פחותה משיעור שנתנו לה." + ], + [ + "היה מעמיד הזבל על הסלע, או שהעמיק בארץ שלשה טפחים והערים הזבל בערימה, או שבנה על הארץ גובה שלשה טפחים והעמיד עליו הזבל, אינו צריך שיעור, אפילו עשה כן כמה אשפתות לתוך בית סאה בין גדולות בין קטנות מותר, שהרי הדבר ניכר שאינן לעבודת הארץ אלא לכניסת הזבל. אין* מלקטים עשבים מגבי הזבל, אבל מלקטים הימנו קישושות. וכן נותנים עליו קש או תבן כדי שירבה ונותנין עליו מים כדי שיסרח, ועודרין אותו כדי שיתפח. וכשם* שמותר לתן על הסלע, או ע\"י העמקה או גובה של שלשה טפחים, כך מותר לתן אשפות קטנות על מקום שיש בו שם סיד או צרורות, או אבנים, או גיפסיס, כיון שאין המקום ראוי לזריעה, אינו נראה כמזבל לעבודת הארץ." + ], + [ + "מותר לאדם להוציא זבל מן הסהר של צאן ונותן לתוך שדהו, כדרך כל מכניסי זבל. ויש* ספק בדבר, אם מתוך סהר של צאן אינו מותר להוציא ג\"כ רק לאחר הזמן שפסקו עוברי עברה, כשם שהוא מותר אז להוציא מחצירו, או שמא קל הוא סהר של צאן מן החצר, שמותר להוציא ממנו גם לפני הזמן שפסקו עוברי עברה. ומסתבר שספק זה הוא בסהר של צאן שעושה בתוך שדהו עצמה, שמותר לעקור את הזבל מתוך הסהר, ומוציא לתוך שדהו ע\"פ דרך המזבלים וכשיעורם, ע\"ז מסופק הדבר אולי הוא מותר להוציא גם קודם שיפסקו עוברי עברה, מאחר שאינו צריך להוליכו ממקום אחר, כיון שהסהר הוא בשדהו עצמה, אבל בסהר של צאן הרחוק מן השדה דינו כחצר, שאין ספק בזה, שאין היתר להוציא את הזבל כ\"א אחר שפסקו עוברי עברה וע\"פ האופנים האמורים.", + "והעושה דיר בתוך שדהו בשביעית, לא יעשהו יתר על בית סאתים ויכניס הצאן לתוכו, וכשיזבלו את כל הדיר מניח דופן אחד מדפני הדיר ועושה דיר אחר בצדו, נמצא מזבל בתוך שדהו בית ארבעת סאין. ויש* אומרים שאין מותר להעמיד דיר של צאן בתוך שדהו בשביעית, כי אם כשאין כונתו לזבל את השדה ע\"י זה, אלא כשאין לו מקום להעמיד צאן, שצריך לחלוב ולגזוז אותם במקום מיוחד, מותר לו להעמיד אותם גם בתוך שדהו על פי הסדר האמור. ויש* מי שנראה מדבריו, שגם אם עשה את הדיר לצורך העמדת הצאן, לא לכונת זיבול שדהו, מ\"מ אסור להשאיר את הזבל שם במקום הדיר, באופן שע\"י זה תזדבל השדה במקום ההוא, שנמצא זה מזבל את שדהו בשביעית, אלא שצריך להוציא אחר כך את הזבל מן הדיר ולהעמידו בתוך שדהו, בסדר של אשפתות גדולות, ע\"פ השיעורים המותרים לכל מוציאי זבלים. ולהדעה האומרת, שההיתר הוא באופן השיעור האמור לעשות סהר כבית סאתים, אפילו אם הוא מתכוין לזבל את שדהו ע\"י זה, כל זמן שאינו עושה מעשה אחר, כ\"א מה שממילא מתפזר הזבל בשדה ע\"י הצאן, יש לומר שאם באמת אין כונתו לזבל כלל, כ\"א להעמיד צאן כשצריך לזה המקום של השדה, מותר אפילו בשיעור יותר גדול בלא הגבלתם של התנאים האמורים." + ], + [ + "היתה כל שדהו בית ארבעת סאין, משייר ממנה מקצת מפני מראית העין, כדי שידעו הכל שהצאן הטילו בה ונדיירה, ולא יאמרו זיבל זה כל שדהו בשביעית.* והסהרין הללו צריך שיהיו בהם מחיצות גמורות כדרך שעושין לענין רשויות של שבת, כדי שלא יהא נראה כמזבל את השדה.* ובכל עושין סהרין, במחצלאות ובקשין ובאבנים ובהקפת חבלים זה למעלה מזה, ובלבד שלא יהא בין אבן לאבן ובין חבל לחבל שלשה טפחים.* ויש מי שנראה מדבריו שמותר לעשות אפילו כמה סהרין בתוך שדה גדולה. ונראין הדברים שמותר הוא בין אם עוקר הוא אותן הצאן עצמן של הסהר הראשון, ומניחם בסהר אחר, בין אם מכניס שם צאן אחרות, ובלבד שיהא בין סהר לסהר כמלא סהר, שהוא בית סאתים ואותן* בית סאתים המפסיקים בין סהר לסהר מותר לחלוב ולגזוז בהן הצאן, ולהעבירן דרך עליה, ואין הדבר הזה מצרף את הסהרין, לומר שהוא עושה אותם לסהר אחד גדול יותר מהשיעור שהתירו חכמים, אבל אם עשה בין סהר לסהר פחות ממלא סהר, נראה הכל כסהר אחד, שלא התירו כ\"א כשיעור של בית סאתים ולא יותר." + ], + [ + "לא יפתח אדם מחצב בתחלה לתוך שדהו בשביעית, שמא יאמרו לתקן שדהו נתכוין שיסיר ממנה הסלע. ואם התחיל מקודם שביעית ופצל ממנה שבע ועשרים אבנים, ברבוע שלש על שלש, על רום שלש, כל אבן מהן אמה על אמה ברום אמה, או גדולות מזו, הרי זה מותר לנקר ממנו בשביעית כל מה שירצה.* וי\"א שאין צריך דוקא שיתחיל לפצל מהמחצב ערב שביעית, כ\"א שיפתח אותו מערב שביעית, ויגלה ממנו כשיעור זה של עשרים ושבע אבנים, שכ\"א מהן היא אמה על אמה, ואז מותר הוא לנקר שם אבנים בשביעית, אע\"פ שלא התחיל כלל בפיצול האבנים מערב שביעית. וי\"א,* שכל זה שמותר לפצל בשביעית, אם התחיל מערב שביעית באופן האמור, הוא דוקא כשלא נתכון לתקן את הקרקע, אבל כשהוא מתכון לתקן את הקרקע לעולם אסור לנקר את האבנים. ויש* חולקין וס\"ל, דמותר אפילו כשמכון לתקן הקרקע כל שהתחיל מע\"ש, כשיעור האמור.* וי\"א שהשיעור שהוא צריך להיות מגולה לפני שביעית, וה\"ה למ\"ד שצריך שיהיה נפצל מהמחצב לפני שביעית, שלש מורביות, כלומר שלש שורות כאלה, שבכל שורה ושורה יש שבע ועשרים אבנים של אמה על אמה, ונמצא בכל השורות יחד שמנים ואחת אבנים." + ], + [ + "גדר של אבנים, שיש בגבהו עשרה טפחים או יתר, ורצה לטול כל אבניו, אם היו בו עשר אבנים או יתר, כל אחת מהן משוי שנים, או גדולות מזו, הרי זה נוטל, שהרואה יודע שלצורך האבנים הוא נוטל. היה פחות מעשרה, או שהיו פחות מעשר אבנים, או שהיו אבניו קטנות ממשוי שנים, נוטל עד שיניח טפח סמוך לארץ.* וי\"א שמותר ליטול עד שיניח מעט פחות מטפח סמוך לארץ." + ], + [ + "במה דברים אמורים בשנתכון לתקן שדהו, או שהתחיל לטול בשביעית, אבל אם לא נתכוין לתקן שדהו, או שהתחיל מקודם שביעית, נוטל בשביעית כל מה שירצה מכל מקום וגומם עד לארץ. וכן אם היה נוטל משדה חבירו, אע\"פ שהוא קבלן, גומם עד לארץ. *ויש מי שאומר, שבמה דברים אמורים, שכשאינו מתכוין לתקן את שדהו, שמותר לטול אפילו אם לא התחיל מערב שביעית, ואינו צריך להניח טפח אלא גומם עד לארץ, דוקא אם יש לו בנין לבנות, שבנינו מוכיח עליו שאינו מתכוין לתקן את הקרקע, אבל אם אין לו בנין לבנות, המוכיח על כונתו, לא מהני מה שאינו מתכוין לתקן את שדהו, שמ\"מ יש כאן איסור משום מראית העין, שכיון שאין כאן שום הוכחה יאמר הרואה שהוא מתכון לתקן את שדהו, ואין בזה היתר רק כשהתחיל בה מערב שביעית.* ויש מי שנראה מדבריהם שזה התנאי, שאין איסור לטול את האבנים כ\"א ע\"פ הסדר האמור, רק אם לא התחיל מערב שביעית, ומתכוין לתקן את השדה, אבל אם התחיל מערב שביעית, או כשאינו מתכוין לתקן את שדהו, מותר לטול בכל ענין, וגומם עד לארץ, זה אמור בין בדין של נטילת גדר, שאז מותר לטול אותו אפילו כשאין בו עשרה טפחים בגבהו, ואין בו עשר אבנים שכל אחת היא משוי של שנים, ובין בדין של פתיחת מחצב, שאם התחיל מערב שביעית, או כשאינו מתכוין לתקן את השדה, מותר בכל אופן, ואינו צריך דוקא שיהיה בו מגולה שיעור של שלש מורביות של שלש שלש, בשיעור של עשרים ושבע אבנים של אמה על אמה. אבל יש מי* שמוכרח מדבריו, שזה התנאי, שאם התחיל בו מערב שביעית מותר לטול, לא נאמר כ\"א בדין של נטילת אבנים מן הגדר, אבל בדין של פתיחת מחצב אין היתר, כ\"א דוקא כשהתחיל מערב שביעית על הסדר האמור, דהיינו בשלש מורביות של שלש אבנים, אבל זולת זה אין מועיל מה שהתחיל מערב שביעית. ויש* מי שאומר, שבענין דין חציבת אבנים מן המחצב אין תלוי כלל, לא בשיעור הגילוי שמגלה מערב שביעית את האבנים שלש מורביות שהם שלש על שלש, ולא שיחצוב אותם מערב שביעית כסדר זה, כפי המבואר לשתי הדעות המבוארות, אלא כל הדבר תלוי שיהיה בהאבנים שבתוך המחצב כשיעור זה של מורביות, שהן שלש על שלש ששיעורן עשרים ושבע אבנים, שאם יש כזה השיעור מותר אפילו לפתח המחצב לכתחילה גם בשביעית עצמה. וכ\"ז הוא דוקא מתוך שלו, אבל משל חבירו מותר לפתח מחצב בכל אופן. ובזמן שהתחיל מערב שביעית מותר לטול אפילו כשאין במחצב זה השיעור של שלש מורביות האמורות.* מחצב שבינו ובין חבירו ופתח בו חבירו בהיתר, מותר גם הוא לחצוב ממנו על סמך פתיחת חבירו, במה דברים אמורים שמצא חבירו במחצב שלו אבנים, אבל אם היתה מחצבתו של חבירו ריקה, לא מהני מה שהתחיל חבירו לחפור מערב שביעית, ואסור. ויש* מי שנראה מדבריו, שאין צריך דוקא שיפתח כשיעור של שלש מורביות בידים, ודוקא שתהיה פתיחתן מערב שביעית, כ\"א צריך שיהיה פתוח בהמחצב כשיעור הזה, של שלש מורביות שהן שלש על שלש על רום שלש, ואפילו אם נפתח ע\"י איזה סבה, או שהיה מגולה מאליו זה השיעור, ג\"כ מותר לקחת אח\"כ מן המחצב. ולפי זה אם התחיל מערב שביעית לפתח בידים יש לומר שמותר לקחת לעולם, אפילו כשלא היתה התחלה בשיעור של שלש מורביות, וכן אם התחיל חבירו בערב שביעית בהיתר, אפילו בהתחלה מועטת, ג\"כ מותר, ואין איסור כ\"א כשהיתה מחצבתו של חבירו, שפתח בה, ריקה לגמרי שלא מצא שם אבנים כלל, אז לא מהניא פתיחת חבירו להחשב פתיחה ג\"כ לגבי דידיה אע\"פ שכפי הפתיחה הוא הולך במחצב אחד. ונראה שהיינו אפילו כשנתגלה מחצבו ע\"י מה שפתח חבירו את המגיע לחלקו, מ\"מ כיון שהיתה מחצבתו ריקה אסור.* ויש מי שנראה מדבריו, שגם באופן המותר לקחת מן המחצב אבנים, מ\"מ אסור ליקח אותם עד הארץ ממש, כ\"א דינם כמו בגדר שאין בו השיעור האמור, שהוא גוממו עד פחות מחארץ טפח. מיהו י\"א,* שכל זה הוא רק כשהוא מתכוין לעשות שדה, שכונתו היא לתקן את הקרקע, אבל אם אינו מתכוין לעשות שדה, אלא שכל כונתו לבנין, מותר ליקח הכל ואין צריך להניח פחות מהארץ טפח.* סלע שצף מעל גבי הארץ, ויוצא ממנו כעין גל של אבנים,* אם יש בו כשיעור שתי אבנים של משוי שנים ה\"ז מותר ליקח ממנו כל האבנים, אפילו הקטנות, ואם לאו אסור ליקח ממנו.* וי\"א שאין היתר ליקח ממנו אלא א\"כ יש בו שיעור של מחצב, שהוא שלש מורביות של שלש על שלש. ונראה מדבריו, שדוקא כשהאבן הזה יוצא ממנו בתוך הארץ שורש, המאגדו בקרקע, אז יש לו דין מחצב, אבל כשהוא מונח ע\"ג הקרקע, אע\"פ שהוא קבוע ומחובר בקרקע, כיון שהוא צף ועולה למעלה אין לו דין מחצב.* וי\"א, שמה שמותר משדה חבירו להיות גומם עד לארץ, מותר הוא אפילו אם הוא אריס באותה שדה, שזהו ענין שהקבלן מביא אבנים באותו הסדר שמותר בשדה חבירו.* וי\"א שמי שהוא קבלן לבנות בנינים, כיון שהכל יודעים שהוא צריך לבנות, ולקבץ אבנים הרבה לצרכי בנינים, מותר לו ליקח גם משלו, כמו שכל אדם מותר ליקח משל חבירו, מפני שעיקר כונתו לבנין, ואין כאן מראית עין, מפני שאומנותו מוכחת עליו, שאין כונתו לעבודת הארץ." + ], + [ + "אבנים שראויות שתזעזע אותן המחרישה, או שהיו מכוסות ונתגלו, אם יש בהן שתים של משוי שנים שנים, הרי זה מותר ליטול אותן, היו קטנות מזה לא ינטלו. * יש אומרים, שמותר ליטול את כל האבנים גם הקטנות, כיון שיש בהן שנים של משוי שנים שנים, וכיון שהמחרישה ראויה לזעזע אותן אין זה הכרח לתקון השדה, שהמחרישה תסיע אותן מדי עברה, ונמצא שאין כאן עבודת קרקע.* ויש מי שמפרש, שצריך שיהיה בכל אבן ואבן מהאבנים משוי של שנים, ודוקא הגדולות הללו מותרות להנטל ולא הקטנות מזה." + ], + [ + "המסקל שדהו בשביעית, מפני שהוא צריך לאבנים, נוטל את העליונות ומניח את הנוגעות בארץ. וכן אם היה לו בשדהו גרגר של צרורות או גל של אבנים, נוטל את העליונות ומניח את הנוגעות בארץ. ואם יש תחתיהן סלע או קש יטול את כולן. * י\"א שדוקא אבנים מחוברות אסור לסקל, ואותן הוא מניח, כיון שהן נוגעות בארץ ומחוברות בקרקע, אבל אבנים תלושות מותר לסקל.* וי\"א שלעולם אסור לסקל אפילו אבנים תלושות, רק באופן שמניח את הנוגעות בארץ, שאז כיון שאינו נוטל את כולן אינו נראה כמתקן את הקרקע. יש* מי שנראה מדבריהם שכשהם צבורין על גבי סלע או קש, רק אז מותר לטול את כולן גם התחתונות, דוקא אותן שהן מונחות על גבי הסלע או הקש, אבל אם אחרות מונחות ע\"ג הארץ לא מהני מה שמקצתן מונחות ע\"ג סלע או קש, לטול אותן שמונחות ע\"ג הארץ, דבעינן דוקא שיהי' כל המקום שהאבנים ניטלות ממנו אינו ראוי לזריעה. ויש * אומרים שאם מקצתן יש תחתיהן תבן או קש אע\"פ שנמצאות ג\"כ כאלה שהן מונחות ע\"ג קרקע ונוגעות בארץ, מותר לטול את כולן שכיון שאין כל המקום ראוי לזריעה מוכח שאין כונת הסיקול בשביל עבודת קרקע. אלא בשביל שהוא צריך לאבנים." + ], + [ + "לא ימלא אדם גיא עפר או יתקננו בעפר, מפני שמתקן את הארץ. אבל עושה הוא חיץ על פני הגיא, וכל אבן שהוא יכול לפשוט את ידו וליטלה והוא עומד על שפת הגיא הרי זה תנטל. * י\"א שמותר לבנות בשביעית מדרגות על נבי הגיאיות, שהן גומות שהמים מתקבצים שם, כדי להשקות את השדות משפסקו הגשמים,* שיש מי שאומר שהוא מעצרת ואילך, מפני שאז הוא תיקון רק למוצאי שביעית.* ויש מי שאומר, שזה היה מותר רק בזמן שבית המקדש היה קיים, שהיה נוהג דין תוספת שביעית לחומרא לאסור הפוקים שלפניה, כמו שיתבאר במקומו*. והיה אסור לעשות מלאכות של עבודת קרקע לפני שביעית, מפני שהם תיקון לשביעית, ע\"כ הותרה ג\"כ עבודה כזאת בשביעית, כיון שהיא תיקון רק למוצאי שביעית, אבל בזמן הזה שאין לנו תוספת, על כן כשם שאין איסור לעשות עבודה בערב שביעית, אע\"פ שהוא צורך שביעית ועיקר פעולתה היא רק על השנה השביעית, א\"כ לא אזלינן בזמן הזה כ\"א בתר שעת העבודה עצמה, לא אחר הזמן שתצא התועלת מן העבודה, כמו כן אין לנו היתר לעשות עבודה בקרקע בשביעית, אע\"פ שתכליתה היא למוצאי שביעית, שאנו מדמין את השביעית לשבת בזמן הזה; ונמצא שכשם שאינה אסורה לפניה כמו כן אינה מותרת כשתהיה נעשית העבודה לשם אחר השביעית, ובאיסורי עבודה של דברי סופרים, שאסרו משום מראית עין, לא הקילו בזמן הזה בדבר שהוא ניכר שעושה לצורך מוצאי שביעית, שכיון שאין חוששין על מה שהוא נעשה לצורך שביעית להחמיר, לא נחוש על מה שהוא נעשה לצורך מוצאי שביעית להקל. אבל קודם שפסקו הגשמים ודאי אסור לבנות מדרגות ע\"ג הגיאיות בשביעית.* וי\"א שאסור לעשות מחיצה מעכבת בעפר, לסכור את המים שנתקבצו, שלא יצאו לחוץ. ואסור לתן עפר וטיט בין האבנים, כשעושה מחיצה לעכב את המים. ואין מותר לעשות כ\"א מחיצה של אבנים סדורות זו על זו, בלא עפר וטיט.* וי\"א שכל שבונה גדר או שום בנין סמוך לשדהו, מותר לו לקחת כל אבן אפילו מהאבנים הקטנות, שאין בה כשיעור לקחת מן שדהו כמו שבארנו* מ\"מ כל שהיא מונחת בקרוב כ\"כ למקום הבנין, שהוא יכול לפשוט את ידו וליטלה, ואינו צריך לשלשל עצמו, ולא ללכת ממקומו בשביל לקיחתה של האבן, ה\"ז תנטל, ואין חוששין שיהא נראה כרוצה לתקן שדהו, כיון שהבנין הוא כ\"כ קרוב להאבן הנטלת, עד שהוא יכול לפשוט את ידו וליטלה, אבל כל שהיא רחוקה יותר מזה אסור ליטלה, אא\"כ יש בה כשיעור שביארנו וי\"א* שבשדה שלו לעולם אסור ליקח אבנים, אפילו אבן כזאת שהיא קרובה עד כדי שיעור שהוא יכול לפשוט את ידו וליטלה, ואין ההיתר נאמר כאן, כ\"א שהוא מותר ליקח אותה משדה חבירו, ואע\"פ שבשדה חבירו מותר לו ליקח לעולם, אפילו אין לו בנין, מ\"מ השמיענו כאן שאין בזה משום גזל, וכיון שהוא עומד ברה\"ר והוא יכול לפשוט את ידו וליטלה, היא בחזקת הפקר.* וי\"א שכשעושה המדרגות בשביעית בזמן המותר, שהוא משפסקו הגשמים, לא יעשה אותם בסיבוך של עפר, מפני שהוא מתקן המקום לזריעה ע\"י זה, והוי עבודת קרקע, אלא עושה הוא באבנים בלא כיסוי וסיבוך של עפר." + ], + [ + "אבני כתף, והן הנטלות שתים ושלש על הכתף, מותר להביאן מכל מקום, בין משדה חבירו בין משדהו. וכן הקבלן מביא מכל מקום, ואפילו אבנים קטנות (פחות מאבני כתף), בין משדה שקבלה בין משדה שלא קבלה.* ויש אומרים שהקבלן מותר להביא אפילו משדותיו, ואין חוששין שמא יאמרו לעבודת הארץ הוא מכוין, ומותר להביא אפילו אבנים קטנות. וקבלן זה, י\"א* שהוא המקבל עליו לבנות בנינים, וי\"א* שהוא אותו שקבל עליו לבנות את החייץ, המותר לבנותו בשביעית, כמו שנתבאר, מותר לו להביא על בנין זה אבנים מ\"מ.* וי\"א שקבלן הוא אריס בשדה, והוא מותר לקחת אבנים מן השדה כשהוא צריך להן, ואין חוששין משום עבודת הארץ, כיון שאין השדה שלו, שלא אסרו חכמים לסקל אבנים קטנות כ\"א משדה של עצמו, ולא שדה הנחכרת לו, אע\"פ שהוא אוכל פירותיה ע\"י אריסות." + ], + [ + "פרצה שהיא סוגה בעפר, אם אינה מכשלת את הרבים אסור לבנותה, ואם היתה מכשלת את הרבים, או שלא היתה סוגה בעפר אלא פתוחה לרשות הרבים, מותר לבנותה.* ויש מי שאומר, שמותר לבנות פרצה בשביעית כדרכו תמיד, באין חלוק בין מכשלת את הרבים לשאינה מכשלת, ובין סוגה בעפר לשאינה סוגה בעפר. וסוגית הירושלמי* מכרעת כדעה הראשונה." + ], + [ + "אסור לו לבנות גדר בשביעית בין שדהו לשדה חבירו, אבל בונה גדר בינו ובין רשות הרבים. ומותר להעמיק עד הסלע. ומוציא את העפר וצוברו בתוך שדהו כדרך מעמידי זבל. וכן אם חפר בור ושיח ומערה בשביעית, צובר העפר בתוך שדהו כדרך כל החופרים. * ויש ספק בזה, אם מה שמותר לצבור העפר בתוך שדהו כדרך המזבלים, כשבונה את הגדר, שהוא בודאי כשיעור האשפות והמשפלות, שמותר לצבור זבל, כמו שנתבאר, אם לענין הזמן הוא ג\"כ שוה למוציאי זבלים, שאין מותר כ\"א משפסקו עוברי עבירה, או דילמא בצבירת עפר, אע\"פ שהשוו חכמים המדה לענין עצם הצבירה, שתהיה כדרך המזבלים, כדי שלא יתחלף בזבלים, ויסברו שגם זבלים מותר להעמיד באופן כזה, ויבא מזה ביטול לדברי חכמים, שהגדירו את השיעור של האשפתות, אבל בהוצאה של ציבורי העפר, שהבנין מוכיח עליו, אין חשש לאסור אפילו לפני הזמן שפסקו המזבלים." + ] + ], + [ + [ + "עבודת הארץ בשנה ששית, שלשים יום סמוך לשביעית, אסורה הלכה למשה מסיני, מפני שהוא מתקנה לשביעית. ודבר זה בזמן שבית המקדש קיים הוא שנאמר מפי השמועה. וגזרו חכמים שלא יהיו חורשים שדה האילן ערב שביעית בזמן המקדש אלא עד העצרת, ושדה הלבן עד הפסח, ובזמן שאין מקדש מותרין בעבודת הארץ עד ראש השנה כדין תורה. וממה שנאמר שיש טעם בהלכה למשה מסיני זו, שאסור בעבודת הארץ שלשים יום לפני שביעית, מפני שהוא מתקנה לשביעית, נראה שדוקא עבודות כאלה שיש בהן משום תיקון הארץ לשביעית, אסורות בתוספת שביעית, כגון חרישה ששייך תקון הארץ בשביעית על ידה, וכן זמירה בעבודת האילן שייך ג\"כ שהיא לצורך שביעית, אבל קצירה ובצירה שאינה משום תיקון עבודת הארץ לשביעית אינה אסורה בתוספת שביעית, אפילו בזמן שבית המקדש קיים. ואפילו עבודות אלו שיש בהן תיקון לשביעית,* י\"א שלא נאסרו כ\"א אותן העבודות האסורות מן התורה בשביעית, אבל העבודות שבשביעית עצמה אינן אסורות כ\"א מדרבנן, לא גזרו עליהן בתוספת שביעית.* ואלו האומרים כן סוברים, שחרישה היא אסורה מן התורה בשביעית, ועל כן מצאנו שהיא אסורה ג\"כ בתוספת שביעית, בזמן שנוהג דין תוספת שביעית, שהוא בזמן המקדש.* י\"א שנטיעה מותרת בתוספת שביעית, ואינה אסורה בשלשים יום הסמוכים לשביעית, משום דין תוספת, אלא משום מראית העין כמו שיתבאר,* והיינו משום שסוברים הם, שאין נטיעה אסורה בשביעית כ\"א מדרבנן, ע\"כ אינה אסורה משום תוספת שביעית.* ויש מי שאומר, שנטיעה אסורה מן התורה בשביעית מקל וחומר, דזמירה שהיא כעין תולדה של נטיעה אסורה, ק\"ו לנטיעה עצמה שאסורה, ומתוך כך יש לאסור נטיעה בתוספת שביעית, מצד דין של תוספת שביעית. ונראה שלדעת זו אסורות כל העבודות האסורות מן התורה בשביעית, גם בתוספת שביעית בזמן שהיא נוהגת, ואין חילוק בין עבודה שיש בה תיקון הקרקע לשביעית לשאין שייך בה תיקון קרקע לצורך שביעית.* ומתוך דעה זו נראה, שאסור ג\"כ לזרע בתוספת שביעית, אפילו זרעים שאין שייך בהם תיקון קרקע או עבודת אילן לשביעית, אלא שמצד עצמה אסורה הזריעה בתוספת שביעית בזמן המקדש." + ], + [ + "איזו היא שדה האילן כל שלשה אילנות לבית סאה, אחד אילן סרק ואחד אילן מאכל, ואפילו הן של שלשה אנשים, רואין אותן כאילו הן תאנים, אם ראויין לעשות ככר דבילה של ששים מנה, חורשין כל בית סאה בשבילן, והוא שיהיה רחוק בין כל אחד ואחד כדי שיהיה הבקר יכול לעבור בכליו. י\"א* שכשהן של שלשה אנשים, והם מצטרפין להיות חורשין כל בית סאה בשבילן, הם עודפים בהיתר חרישה של כל בית סאה יותר מאילו היו שלשתן של אדם אחד, שאילו שלשה אילנות של אדם אחד לבית סאה, שחורשין כל בית סאה בשבילן, אין חורשין כ\"א עד העצרת, ואילו של שלשה אנשים שמצטרפין חורשין בשבילן עד ר\"ה.* וי\"א שלעולם אין של שלשה אנשים עודפים בהיתר מאילו היו של אדם אחד, ואינם מצטרפין כ\"א לחרוש כל בית סאה בשבילן עד העצרת, כדין כל שדה אילן. וכן* אם האילנות הם של אדם אחד והקרקע של אחר מצטרפין וחורשין כל בית סאה בשבילן. יש מי* שנראה מדבריהם, שבמה דברים אמורים, ששלשה אילנות בתוך בית סאה מצטרפין לחרוש כל בית סאה, דוקא כשהם עשויים כחצובה מפוזרים, אחד כנגד שנים, אבל אם הם עומדים בשורה זה אחר זה אינם מצטרפין לחרוש כל בית סאה בשבילן, ואין חורשין להן אלא לצרכן. ויש* מי שאומר, שאם יש ביניהם כדי שיהא הבקר עובר בכליו, אף שעומדים כשורה הם ג\"כ מצטרפין, ולא אמרו שאינם מצטרפין כשורה אלא אם הם עומדים סמוכין זה לזה, יותר משיעור שהבקר יכול לעבור בכליו, שאע\"פ שכיון שאינם עומדים מצוברין כחצובה הרי יכול הבקר לעבור ולחרוש מצידיהם, מ\"מ כיון שאין הבקר יכול לעבור ביניהם, אין השרשים מתפשטים יפה מן הצד, ע\"כ הם עומדים למיעקר, וגם* אין צורך להם לחרישה של כל הבית סאה, שכיון שאין השרשים מתפשטים הרבה אין תועלת בחרישה הרחוקה מהאילנות, ע\"כ אינם מצטרפין. אבל כל שהם רחוקים כשיעור הנדרש, שהוא כדי שיהיה הבקר עובר בכליו, אז אפילו עומדים כשורה ג\"כ חורשין בשבילן כל בית סאה. ויש* מי שמפרש, שאין חילוק בין אם האילנות הללו עומדים על קרקע ישרה, שאין בה מעלות ומורדות, בין אם השדה של הבית סאה מלמטה, והאילנות הם מלמעלה, או שהאילנות הם מלמטה והשדה מלמעלה, אע\"פ שרחוק הדבר לפי זה שתועיל החרישה של הק רקע המופלגת מהם להאילנות, מ\"מ לעולם מועלת היא, וחורשים כל בית סאה בשבילן. ואם הם פחות משלשה אילנות לבית סאה, י\"א* שאין חורשין להם אלא כדי צרכן, שהוא כמלא אורה וסלו חוצה לו. וי\"א* שחורשין להם אז לכ\"א ואחד לפי חשבון של חלוקת בית סאה לשלשה. ויש* מי שאומר, שזה שאמרנו שהשיעור שיהיה בין האילנות הוא כדי שיהיה הבקר יכול לעבור בכליו, שהוא שיעור ארבע אמות, והיינו שלא יהיו מקורבין זה לזה יותר משיעור זה, שאם הם מקורבים יותר מזה השיעור אין חורשין להם אלא כדי צרכן, שהוא מלא אורה וסלו חוצה לו, שהוא שיעור שתי אמות, אבל מכל מקום יש ג\"כ מדה לצורת פיזורם בתוך הבית סאה, והיינו שכל אחד מהם יהיה בשיעור שני קבין, שהוא שליש סאה, והשיעור שאמרנו, שצריך שיהא ביניהם כדי שיהיה הבקר עובר בכליו, לא פחות, שהוא ד\"א, היינו אם הם עצים עבותים ועבים הרבה מאד, שאז יוכל להיות, שאע\"פ שיהיו מפוזרים בתוך בית סאה, באופן שכל אחד עומד בתוך שליש של בית סאה, שהוא בית שני קבין, מ\"מ לא יהיו רחוקים זה מזה ארבע אמות, כדי שיהא הבקר עובר בכליו, אבל אם הם אילנות בינונים או דקין לא מהני מה שהם רחוקים זה מזה, בשיעור שהבקר עובר בכליו, אלא צריך שיהיו דוקא רחוקים זה מזה, עד שיהיה כל אחד ואחד מהם עומד בתוך שליש של בית סאה, אבל אם היה אחד עומד בתוך שיעור של ארבעה קבין, שהוא שני שלישי בית סאה, והשנים עומדים בתוך שני קבים, שהוא שליש בית סאה, אין חורשין להן אלא צרכן. י\"א* שזה השיעור של עושין ככר דבילה, שהוא ששים מנה, הוא שכל אחד ואחד מהאילנות יהיה ראוי לעשות שיעור זה, ולא מועיל מה שיש בין כולם יחד זה השיעור, שזה לא נאמר כ\"א כשהם יותר משלשה עד תשעה כמו שיתבאר.* וי\"א שגם בשלשה א\"צ שיהיה כ\"א מהם ראוי לעשות ככר דבילה של ששים מנה, כ\"א שיהיו בין כולם יחדו ראויים לעשות שיעור זה, אלא שצריך שכל אחד מהם יהיה ראוי לעשות שליש של שיעור זה לא פחות, אבל אם אחד מהם אינו ראוי לעשות שליש, אע\"פ שחסר לו דבר מועט משליש של ששים מנה, ולעומת זה השנים עושים הרבה, יותר מששים מנה כ\"א מהם, ג\"כ אינו מועיל להשלים בזה את חסרון החסר, ואין חורשין להם אלא כדי צרכן." + ], + [ + "היו פחות משלשה לבית סאה, או שהיו שלשה ואחד ראוי לעשות ששים מנה או יתר, והשנים אינם ראויין לעשות או שנים ראויין לעשות אפילו מאה מנה, ואחד אינו עושה, אין חורשין להם אלא לצרכם, והוא מלא אורה וסלו חוצה לו. ואפילו היו שלשה ואין הבקר יכול לעבור בכליו בין שנים מהן, דינם כאילו היו פחות משלשה,* ואפילו היו ארבעה, ושנים הם סמוכין זה לזה בכדי שאין הבקר יכול לעבור בכליו, נחשבים אלה השנים כאילו אינם, ונשארו רק שנים ושוב אין חורשין להם אלא לצרכן. אבל אם היו ששה, וארבעה עומדים רחוקים זה מזה בכדי שהבקר יכול לעבור בכליו, אלא שבינתים עומדים שנים שהם קרובים זה לזה ולאלו הארבעה באופן שעל ידם אין הבקר יכול לעבור בכליו, רואין אנו את השנים האמצעיים הללו כאילו אינם, ונמצא שנשארו ארבעה שהבקר יכול לעבור בכליו, והרי יש כאן השיעור, וחורשין כל בית סאה בשבילן. וכן אם היו חמשה, ושנים באמצע אין הבקר עובר בכליו, דנים אותם כאילו אינם, ונשארו שלשה שחשובין כאילו היה הבקר עובר בהם בכליו. ונראין הדברים, שאימתי אנו אומרים שאם הם ארבעה, ושנים מהם אין הבקר עובר בכליו, שאין אנו אומרים שנחשוב אחד כאילו אינו וישארו שלשה שהבקר עובר בכליו, דוקא אם השנים עומדים סמוכים זה לזה וסמוכים להאילנות השנים האחרים, באופן שאפילו נראה כאילו האחד אינו ישאר כאן רק אחד שעומד במצב כזה שהבקר עובר בכליו, אבל השנים אין הבקר עובר בהן, אבל אם הארבעה עומדים באופן כזה, שאם נחשוב את האחד מן השנים כאילו אינו, ישארו השלשה כולם מפוזרים בכדי שיהיה הבקר עובר בכליו, אז דין הארבעה שוה לדין החמשה שרואין את האמצעיים כאילו אינם, וחורשין כל בית סאה בשביל הנותרים. ויש* מי שאומר, שאם האילנות הם קרובים זה לזה פחות מכדי השיעור שהבקר עובר בכליו, אז אין חורשין להם כלל אפילו כדי צרכן, שהוא כשיעור אורה וסלו חוצה לו, משום דקיימי למיעקר חושבין כאילו אינם, ואינם כלל בכלל היתר של שדה האילן. * ויש מי שחולק וסובר, שכדי צרכן, שהוא שיעור מלא אורה וסלו, לעולם חורשין, אפילו אם הם מקורבין זה לזה ביותר, דלא גריעי מפחות מכאן, והיינו אפילו אילן אחד, שחורשין לו כדי מלא אורה וסלו חוצה לו.* וי\"א, ששעור הריהוק זה מזה הוא שלא יהיו רחוקין יותר משיעור של כדי מטע עשרה לבית סאה, דהיינו שיהיה כל אילן תופס לא יותר משש עשרה על שש עשרה אמה." + ], + [ + "היו משלשה ועד תשעה וראויין לעשות ששים מנה, חורשין כל בית סאה בשבילן, ואע\"פ שיש בהן מי שאינו ראוי לעשות. * י\"א שצריך שכל אחד ואחד מאלו שלשת האילנות יהיה ראוי לעשות ששים מנה.* וי\"א שדי שכל שלשתן יחד יעשו כשיעור זה.* ויש מי שאומר שצריך דוקא שיהיה השיעור של ששים מנה מחולק ביניהם בשוה, ואם הם יותר משלשה ועד תשעה צריך לעולם שתהיה החלוקה בערך שוה לכל אחד ואחד מהאילנות. וי\"א שבכ\"ז אין קפידא* אלא שיהיו האילנות מרוחקים ריחוק שוה לפי מספרם בפיזורם בשטח בית סאה, וזה הפיזור הוא דוקא עד תשעה, אבל בעשרה אילנות אפילו אינם מפוזרים בכל הבית סאה חורשין אותו כולו. וזה נוהג דוקא באילנות ולא בנטיעות, שבנטיעות אין חורשין את כל הבית סאה רק כשהן מפוזרות בתוכו כמו שיתבאר." + ], + [ + "היו עשרה אילנות לתוך בית סאה או יתר, בין עושין בין אינם עושין, חורשין כל בית סאה בשבילן. עשר נטיעות מפוזרות לתוך בית סאה, חורשין כל בית סאה בשבילן עד ראש השנה. ודבר זה הלכה למשה מסיני. * וי\"א דוקא אם הן מפוזרות בשעור שוה בין זו לזו במרחק שטח הבית סאה, אז חורשין כל בית סאה בשבילן כשהן עשר, אבל אם הן פחות מעשר, או שאינן מפוזרות בערך שוה של עשר לבית סאה, אז חורשין לפי המספר הנמצא במדת הקרקע, בערך הדומה לעשר לבית סאה.* וי\"ח ואומרים, שכל שהוא פחות מעשרה או שאינן מפוזרות כראוי, אין חורשין לכ\"א ואחת אלא כדי צרכה, שהוא מלא אורה וסלו חוצה לו." + ], + [ + "היו עשויות שורה אחת מוקפות עטרה, אין חורשין להן אלא צרכן לכל אחד ואחד. וי\"א* שאין צריך, לענין שלא יהיו חורשין להן אלא כדי צרכן, שיהיו עשויות שורה וגם מוקפות עטרה, אלא באחת מהן; אם הן עשויות שורה אין חורשין כל בית סאה בשבילן כיון שאינן מפוזרות, ואם הן מוקפות עטרה שהיא מחיצה סביב, אין חורשין להם אלא כדי צרכן, כיון שהמחיצה מחלקתן משאר כל שטח הבית סאה, אין זה נקרא בשם עשר נטיעות מפוזרות בתוך בית סאה. שדוקא ע\"ז נאמרה ההלכה שחורשין כל בית סאה בשבילן עד ר\"ה.* וי\"א שמוקפות עטרה אין הכונה שיהיה גדר סביבן אלא שהן עומדות במצב של הקף דהיינו כקשת עגולה. ויש מי* שאומר, שאם הן יותר מעשר נטיעות לבית סאה אין חורשין כל בית סאה בשבילן, דנטיעות רכות שהן עומדות יותר מעשרה לבית סאה עומדות להעקר. ולפ\"ז יש לדון שאפילו כדי צרכן אין חורשין להן. וי\"א* שגם בנטיעות, שיעור סמיכות שלהן איננו דוקא בערך עשירית לבית סאה לכל אחת ואחת כ\"א ארבע אמות לכל אחת כדין אילן, ולפי זה אפילו יהיו יותר מעשר לבית סאה, כל זמן שאינן סמוכות בפחות מד\"א בין זו לזו חורשין כל בית סאה בשבילן.", + "והדילועין עם הנטיעות מצטרפות לעשרה. י\"א* שהדברים אמורים דוקא בדלעת יונית, שהיא קרובה לאילן, ע\"כ מצטרפת עם הנטיעות, כשהנטיעות הן הרוב, להתיר חרישת כל בית סאה. ויש מי* שנראה מדבריו, שבדלעת יונית אפילו הן כולן דילועין דינן כנטיעות, וחורשין כל בית סאה בשבילן אם הן מפוזרות עשרה לבית סאה, ומה שמצטרפות הדילועין והנטיעות כשהנטיעות הן רוב, זה הוא אפילו בשאר דילועין." + ], + [ + "איזו היא נטיעה, זה האילן הקטן כל זמן שקוראין לו נטיעה. ויש* אומרים שיש קצבה לדבר זה, שכל זמן שהיא בת שנתה קוראין לה נטיעה, ולפ\"ז אחר השנה לא מהני גם אם יקראו לה נטיעה, דבטלה דעתם." + ], + [ + "אילן שנקצץ והוציא חליפין, אם נקצץ מטפח ולמעלה הרי הוא כאילן, מטפח ולמטה הרי הוא כנטיעה. ויש* מי שחוכך לומר שדוקא לחומרא דינה כנטיעה מטפח ולמטה, שאם הן פחות מעשר אפילו הן עושות ככר דבילה של ששים מנה ג\"כ אין חורשין כל בית סאה בשבילן, עד שיהיו עשר דוקא, אבל אם הן ג\"כ עשר, אין להן הקולא של נטיעות שחורשין להן עד ראש השנה, כ\"א דינן כשדה האילן של אילנות זקנים, שאין חורשין להם כ\"א עד העצרת." + ], + [ + "וכל הדברים האלו בזמן המקדש כמו שאמרנו, אבל בזמן הזה מותרין בעבודת הארץ עד ראש השנה. אף בזמן המקדש מותר לסקל, ולזבל השרות, ולעדר המקשאות והמדלעות ובית השלחין, עד ראש השנה. והיינו* לעדור סביב עצם הצמח של המקשאות והמדלעות ושל בית השלחין, אבל לא לעדור את כל השדה כולה. וסביב הצמחים כפי מה שהם צריכים לפירות של ששית מותר אפילו* בחרישה בשוורים, ולא דוקא עידור שהוא במעדר שבידי אדם. ונראין הדברים*, שבית השלחין שמותר לעדור היינו דוקא גנה של ירק הצריכה השקאה, שהיא צריכה ג\"כ עבודת העידור, באיחור זמן עד ר\"ה לצורך הירקות שלה, אבל בית השלחין של אילנות נראה שאין חורשין כ\"א עד העצרת כדין שדה אילן, כיון שכלל גדול הוא ששוב אין צורך בחרישה לפירות של ששית.", + "ומזבלין, ומפרקין. היינו* שנוטלין העלין מן האילן להקל עליו כדי שיגדל יותר. וי\"א** שמפרקין אבנים המונחים על עקרי האילן.", + "ומאבקין, ומעשנין. שמעלין עשנים כדי להמית תולעים שבאילן.", + "ומקרסמין. שחותכין הענפים היבשים מן האילן.", + "ומזרדין. שמסירין הענפים הלחים ומשיירין מקצתם.", + "ומפסלין. נוטלין את הפסולת מן האילן. וי\"א* שכורתין את כל ענפיו כולם, ומעמידים אותו רק על עצם צמרתו כדי שיתעבה. וי\"א* שאילן שהוא נוטה לכאן ולכאן בענפיו קושרין אותו כדי שיעלו ענפיו למעלה.", + "ומזהמין את הנטיעות. י\"א* כשקליפת האילן נושרת מדביקין שם זבל להבריאו כדי שלא ימות האילן. וי\"א* שמורחין את האילנות בדבר שריחו רע, כדי שיברחו התולעים או ימותו מפני חוזק הריח,* ואע\"פ שעושין בזה עבודה בגופו של אילן ג\"כ מותר.", + "וכורכין. י\"א* שכורכין כעין כיסוי סביב לאילן בחמה מפני החמה, ובצינה מפני הצינה. וכל* מה שהוא מעכב שלא יעשה הטבע הכללי עליו את פעולתו להפסד, ולא מפני ענין פרטי שהגיע באילן זה, אינו נכלל בהיתר של לאוקמי אילנא; ואין היתר לעשותו כ\"א בתוספת שביעית, לפי דעה זו. וי\"א* שכשהענפים נטושים על הארץ, ומורדים יותר מדאי, מקבץ את הפארות הנטושות ומקשרם כדי שיעלו למעלה.", + "וקוטמין אותן. י\"א* שמכסים את שרשיהם או צמרת האילן במקום הגלוי באפר וקטם. וי\"א* שחותכין את ראשי הענפים כדי שיתגדלו יותר, או שיתנו פירות יותר", + "ועושין להן בתים. היינו* בית לצל כסוכה כדי שלא יכה אותם גשם שוטף או חמה וצינה יתירה, וי\"א* שהוא בנין גבוה אמה שעושין סביב האילן וממלאין אותו עפר לחזק את האילן ולהיטיבו.", + "ומשקין אותו. יש* מי שאומר שאין מותר להשקות כ\"א כששופך המים על גוף האילן, והמים יורדים למטה ומשקים אותו; אבל לשפך מים ולהשקות את האילן בעיקרו, כדרך ההשקאה של כל השנים, זה אסור לפי זה גם בתוספת שביעית בזמן שהיא נוהגת, דהיינו בזמן המקדש.", + "וסכין את הפגין ומנקבין אותן. כל עבודות אלו מותרות בערב שביעית עד ראש השנה של שביעית, ואפילו בזמן המקדש. ויש מי* שאומר שלא התירו כל המלאכות הללו רק בנטיעות, כמו שמצינו שהתירו בהן חרישה אם הן עשר מפוזרות בתוך בית סאה עד ר\"ה, אבל באילנות זקנים לא התירו. ויש* סברה האומרת שאין חילוק בין נטיעות לאילנות זקנים בכל אלה, ולא נאמרו הדברים בנטיעות אלא בהוה, שדרך לעשות כל אלה יותר בנטיעות, שהן צריכות טיפול ושמירה יותר מזקנים. וכל מה שהוא בשביעית אסור רק מדרבנן התירו בתוספת שביעית, ולא אסרו כ\"א בחרישה, שאותה לא התירו כ\"א בהאופנים המבוארים, מפני שלדעה זו יש בחרישה איסור עשה של תורה, אע\"פ שאין לוקין עליה." + ], + [ + "פגי ערב שביעית שנכנסו לשביעית, ושל שביעית שיצאו למוצאי שביעית, לא סכין ולא מנקבין. * י\"א שאין סכין את הפגין שדרכן להכנס לשביעית, דהיינו שאינם מתבשלין עד ראש השנה, אפילו בששית, ולא התירו לסוך בתוספת שביעית כ\"א פירות שהם נגמרים בששית. ויש* אומרים שבששית מותר לסוך כל הפירות, והאיסור הוא רק בשביעית, ואסור לסוך בשביעית אפילו הפירות שגדלו בששית כיון שנכנסו לשביעית. ויש מי* שאומר שאיסור זה נוהג אף בזמן הזה, שאין תוספת שביעית נוהג, מ\"מ אסור לסוך אפילו לדעה הראשונה, האוסרת גם בששית אותם הפגים הצריכים להכנס לשביעית.", + "בזמן המקדש אין בונים מדרגות ע\"פ הגאיות ערב שביעית. כשיפסקו הגשמים, מפני שהוא מתקנן לשביעית. יש מי שנראה מדבריו* שעיקר האיסור של בנין המדרגות הוא, שכיון שהוא מתקנן לשביעית חל כאן איסור של תוספת שביעית, ומתוך כך אין כאן איסור כ\"א בזמן המקדש, שאז הוא שנוהגת תוספת שביעית, אבל אם היה כאן איסור של מראית עין, משום חשד שיאמרו שהוא מכין להשקות את שדותיו השקאה האסורה בשביעית, היה הדין נותן שלא יהיה איסור זח תלוי דוקא בזמן המקדש, אלא שיהיה נוהג גם בזמן הזה. ולפי זה ליש* אומרים, שאין האיסור של בנין המדרגות ע\"ג הגאיות רק משום מראית עין, דנראה כמתקן להשקות בהן שדותיו בשביעית, יהיה דין זה נוהג גם בזמן הזה.* אבל בונה הוא בשביעית משפסקו גשמים, מפני שהוא מתקנן למוצאי שביעית. ויש מי* שאומר, שבזמן הזה, שאין נוהג דין האיסור של בנין המדרגות בערב שביעית, אין נוהג ג\"כ דין היתר הבנין בשביעית, ולפ\"ז לדעה הסוברת, שנוהג גם בזמן הזה איסור הבנין בערב שביעית משפסקו הגשמים, כמו שבארנו, נוהג גם בזמן הזה היתר זה, שבונים בשביעית משפסקו הגשמים מפני שמתקנן למוצאי שביעית," + ], + [ + "אף בזמן הזה אין נוטעין אילנות, ואין מרכיבין, ואין מבריכין, ערב שביעית, אלא כדי שתקלוט הנטיעה ותשהה אחר הקליטה שלשים יום קודם ראש השנה של שביעית, וסתם קליטה שתי שבתות. ודבר זה אסור לעולם מפני מראית העין, שמא יאמר הרואה בשביעית נטעו. נמצאת אומר, שהנוטע או המבריך או המרכיב ערב שביעית קודם ראש השנה בארבעים וארבעה יום יקיים, פחות מכן יעקור. ואם לא עקר הפירות מותרין. ואם מת קודם שיעקור מחייבין את היורש לעקור.* ויש מי שאומר שבמה דברים אמורים שצריך לעקר כשנטע בתוך פחות ממ\"ד יום לפני שביעית דוקא בסתם, שאין אנו יודעים אם קלט לפני שלשים יום של איסור שלפני שביעית או לא קלט. אבל אם ברור לנו ע\"פ נסיון, שקלט לפני הזמן של איסור שלשים יום שלפני שביעית, לא יעקר, שלא אמרו חכמים אלא סתם קליטה שתי שבתות. אבל אם ברור לנו שנקלטה בפחות אין כאן איסור.* ויש אומרים שאין איסור לנטע באופן שהקליטה תהיה בתוך שלשים יום לפני שביעית, ולפי זה אין איסור לנטע כ\"א בפחות מארבעה עשר יום לפני ראש השנה של שביעית, שאז תהיה הקליטה בשביעית עצמה וזה ודאי אסור. ויש אומרים* שבזמן המקדש, שהיה דין התוספת נוהג, היה אסור לנטע באופן שתהיה הקליטה בתוך שלשים יום של תוספת שביעית, אבל בזמן הזה מותר לנטע עד פחות מארבעה עשר יום לפני שביעית, משום שסוברים שאין הטעם של איסור הנטיעה, באופן שתהיה הקליטה בתוך שלשים יום לפני שביעית, משום מראית העין שזה הוא איסור שאינו תלוי בזמן המקדש ונוהג בכל זמן, אלא שעיקר איסור זה, שתלוי בשלשים יום לפני שביעית, הוא משום תוספת שביעית, שהלכה למשה מסיני שהיא שלשים יום לפני שביעית, ולפי זה אין איסור זה נוהג כ\"א בזמן המקדש, שאז אסור לנטע פחות ממ\"ד יום לפני שביעית, אבל בזמן הזה, שאין דין תוספת שביעית נוהג, אין אסור כ\"א בזמן הקליטה, שתהיה לפני שביעית, דהיינו בפחות מארבעה עשר יום. ולהאוסרים את הנטיעה באופן שתהיה הקליטה בתוך שלשים שלפני שביעית עיקר הטעם הוא, משום שמונים אז לשני ערלה ר\"ה של שביעית, ונראה כאילו נטע בשביעית, ע\"כ הפירות אינם מותרים כ\"א אחר* ר\"ה של שנה רביעית. וי\"א* שאיסורם נמשך עד חמשה עשר בשבט של שנה הרביעית." + ] + ], + [ + [ + "כל שתוציא הארץ בשנה שביעית, בין מן הזרע שנפל בה מקודם שביעית, בין מן העיקרים שנקצרו מקודם וחזרו ועשו, ושניהם נקראו ספיח, בין מן העשבים והירקות שעלו מאליהם, ואין להן זרע, הכל מותר לאכלו מן התורה, שנאמר והיתה שבת הארץ לכם לאכלה. ואפילו שדה שנטייבה בשביעית וצמחה, פירותיה מותרין באכילה. וזה שנאמר את ספיח קצירך לא תקצר, שלא יקצור כדרך שקוצר בכל שנה. ואם קצר כדרך הקוצרים לוקה, כגון שקצר כל השדה והעמיד כרי ודש בבקר, או שקצר לעבודת הארץ כמו שביארנו, אלא קוצר מעט מעט וחובט ואוכל. ויש* מי שנראה מדבריו, ששדה שנטייבה, אע\"פ שמצד קנס לא תזרע במוצאי שביעית, כמו שנתבאר, מ\"מ כל מה שהוציאה שדה זו, כל שאין בו דין של ספיחים, שהם אסורין מטעם אחר שיתבאר, אפילו אם היתה תועלת במה שנטייבה, לענין הוצאת אלו הפירות אין כאן שום איסור, אפילו איסור דרבנן מטעם קנס, משום שדוקא למוצאי שביעית, שהפירות שייכים לבעלים, שייך קנס, אבל בשביעית עצמה, שהפירות הן הפקר, אין שייך קנס. וי\"א* שמה שמותר לאכול בשביעית, אפילו אם עבר על האיסור של השמטת הפירות, שיתבאר, ושמר את פירותיו ולא הפקירן, אע\"פ שעבר על עשה של תורה, מ\"מ אין הפירות נאסרין, ומותר לכל לאוכלן, לפני הביעור, ולאחר הביעור הדבר תלוי לפי השיטות של מהות הביעור, שיתבארו בדברנו. וי\"א* שכל שהוא משומר, לא הותר כלל באכילה, שלא התירה תורה לאכלה אלא שבת הארץ, דהיינו הפירות שנתקיים בהם דין תורת שביעית, שהוא ההפקר, אבל כיון שעברו ושמרו אותם לא התירתן תורה באכילה, ואין מועיל במשומר מה שיקצור שלא כדרך הקוצרים, רק במופקר מותר לקצור שלא כדרך הקוצרים. ויש* מי שאומר, שקצירה לעולם אסורה בפירות שביעית, ואינה מותרת אפילו במופקר, ואפילו שלא כדרך הקוצרים, ואין היתר בפירות שביעית המופקרים כ\"א בקטיפה ותלישה." + ], + [ + "ומדברי סופרים, שיהיו כל הספיחים אסורים באכילה, ולמה גזרו עליהם מפני עוברי עברה, שלא ילך ויזרע תבואה וקטניות וזרעוני גנה בתוך שדהו בסתר, וכשיצמח יאכל מהם ויאמר ספיחים הן. לפיכך אסרו כל הספיחים הצומחים בשביעית. ויש* מי שאומר, שספיחים אסורים באכילה מן התורה בשביעית, רק שיש מתירין ספיחי כרוב, מפני שירק זה דומה הרבה לאילן, ואילנות אין שייך בהן דין ספיחים. וי\"א* שאין הספיחים אסורים כל שנת השביעית אלא מזמן הביעור ואילך." + ], + [ + "הא למדת, שאין אוכלין מפירות שביעית, אלא פירות האילנות והעשבים שאין זורעין אותם רוב האדם, כגון הפיגם והירבוזין השוטים (ויש גורסין והשטין, כלומר שהוא מין בפני עצמו שכך שמו)", + "וכל כיוצא בהן, אבל הירקות, שדרך רוב האדם לזורען בגנות ומיני תבואה וקטניות, כל הצומח מהן אסור מדבריהן, והמלקטן מכין אותו מכת מרדות. ויש* מי שאומר, שאם לקט, אפילו לא אכל, ג\"כ איסורא קא עביד ומכין אותו מכת מרדות, ומ\"מ מסתברא דכש\"כ הוא באכילה אע\"פ שלא לקט הוא, כ\"א אחר לקט ונתן לו, שעבר על איסור מדבריהם ומכין אותו מ\"מ. ויש מי* שאומר, שהירק, אע\"פ שדינו ללכת בו אחר לקיטה לכל דיני תורה, ואם גדל כולו בששית ונלקט בשביעית יש בו תורת קדושת פירות שביעית לכל הלכותיה, מ\"מ לענין דין איסור ספיחים לא גזרו רק אם היה עיקר גידולו בשביעית, דהיינו שצמחו בשביעית, אבל אם צמחו בששית, אע\"פ שנלקטו בשביעית, אע\"פ שיש בו דין קדושת שביעית, לענין איסור סחורה והפסד וכל הלכות שביעית, אבל דין אסור אכילה של ספיחי שביעית אין בו. ואלה הם הירקות. שאנו מוצאים בדברי חכמים, שהם קדושים קדושת שביעית, ומ\"מ הם מותרים באכילה ויש אומרים* שכל מה שמותר בירקות באכילה בשביעית, אע\"פ שקדושת שביעית נוהגת בהן, זהו דוקא בירקות כאלה. שאין דרך בני אדם לזורעם, אלא הם יוצאים מאיליהן בהרים ובנהרות, בהם אין איסור שביעית כלל, אע\"פ שהתחלת צמיחתם עד סופם, ולקיטת, ג\"כ, הכל הוא בשביעית, שלא גזרו אלא בזרעים, כדי שלא יבאו לזרעם. ונמצינו למדין שיש גם צמחים כאלה שנוהג בהן קדושת שביעית ואינם אסורין משום ספיחים, וישנם כאלה שאסורין משום ספיחים לגמרי בלקיטה ובאכילה. ויש מי* שאומר שאלה המינים שתהיה בהם קדושת שביעית ויהיה בהם דין ספיחים. אי אפשר למצא כ\"א בירקות שאותם שכל גדולם הוא בשביעית ולקיטתם ג\"כ בשביעית, אסורים משום ספיחים, אבל אותם שגדלו בששית אע\"פ שנלקטו בשביעית, ואפילו היתה רק התחלת גידולם בששית וגגמרו עיקר גידולם בשביעית, וגם נלקטו בשביעית, אין להם דין איסור ספיחים, לאוסרן באכילה ובלקיטה, אלא יש להם דין פירות שביעית, שצריכין להאכל בקדושת שביעית, וחייבים להתנהג בהם בכל דיני שביעית, ואם היה גידולם וצמיחתם בשביעית, ונלקטו בשמינית, נראין הדברים שלדעתם נוהג בהם דין ספיחים. אבל בתבואה לא נמצא לפי סברא זו אופן של דין קדושת שביעית, שלא יהיה בה דין איסור ספיחין. כי אם הביאה שליש לפני שביעית, אז היא מותרת לגמרי, ואין נוהג בה איסור שביעית כלל, שכלל גדול הוא שבתבואה הולכים אחר שליש גידולה. ואם לא הביאה שליש לפני ראש השנה של שביעית, יש לה דין ספיחי שביעית לגמרי, שאסורה באכילה ובלקיטה. אלא שיש דין מיוחד בתבואה, שאם ליקט אותה קודם שנגמרה בתורת עשבים למאכל בהמה, אז אם לא הביאה שליש לפני שביעית, ונכנסה לשביעית, אע\"ג שאם ימתין עד שתגמר בתורת תבואה יהיה בה איסור ספיחין, מ\"מ אם לקט אותה קודם שנגמרה בתורת עשבים אין בה שום איסור, ואפילו קדושת שביעית ג\"כ אין בה, משום שבתורת עשבים כבר נגמר גידולה לפני שביעית, וכיון שבעיקרה היא תבואה אין בה דין חומר של ירק שנלך בה אחר לקיטה, ע\"כ היא מותרת לגמרי. ואם הכניסה פחות משליש בשביעית ונכנסה לשמינית, אז אם יאכל אותה בתורת תבואה מותרת משום ספיחין. ונראה שאין בה ג\"כ משום קדושת שביעית, כיון שבתבואה הולכים אחר שליש, אבל אם ילקט אותה בתורת עשבים חלה עליה קדושת שביעית, כיון שכבר נגמרה בתורת עשבים בשביעית קודם שהביאה שליש, ונראה שמ\"מ משום ספיחים אינה אסורה, אע\"ג שלוקט אותה בתורת עשבים, כיון שבעיקרה היא תבואה, ולגבי תבואה לא נגמרה עדיין, ואזלינן בתר שליש, ע\"כ מועיל הדבר שאין בה דין איסור ספיחין עכ\"פ, או משום שעשבים נמצאים הרבה ממה שאינם נזרעים בידי אדם, ע\"כ לא שייך איסור ספיחים בכלל בעשבים, ולא נאסרו משום כך מתורת ספיחים אפילו אצל תבואה. ויש מי שסובר* שאין בספיחין דין איסור אכילה כלל. ונראין הדברים, שלדעה זו עיקר האיסור בספיחין הוא רק ללקוט הרבה ביחד, בדרך קביעות, אפילו באופן שמותר בשאר פירות שביעית* ואפילו כשאינו קוצר כ\"א ע\"י קיטוף ותלישה ג\"כ אסור, ואין מותר כ\"א לתלוש ולאכול מיד, ובהמה רועה כדרכה ואוכלת מה שתולש. ויש* מי שאומר שאיסור ספיחי כרוב הוא מן התורה, ושאר ספיחין רק מדרבנן שגזרו משום ספיחי כרוב, שהוא מתוך שאין אתה יכול לעמוד עליו בין חדש לישן אסרה אותו תורה אפילו בספיחים, ומתוך שלא יחלקו ויטעו בין ספיחי כרוב לשאר הספיחים גזרו על כולם." + ], + [ + "ספיחים העולים בשדה בור, ובשדה ניר, ובשדה כרם, ובשדה זרע, מותרין באכילה. ומפני מה לא גזרו עליהם, מפני שאין אדם זורע מקומות אלו: שדה בור אין אדם נפנה לשם, ושדה ניר רוצה הוא בתיקונה, ושדה כרם אינו אוסר כרמו, ושדה זרע הספיחין מפסידין אותה. וכן התבן של שביעית מותר בכל מקום ולא גזרו עליו. מיהו* אפילו אותן הספיחין המותרין, היינו שהם מותרים באכילה ואין בהם איסור ספיחים, אבל מ\"מ נוהג בהם קדושת שביעית לכל דיניהם, שאסור לאבדם ולעשות בהם סחורה, והם חייבים בביעור, ולא יצאו מדין ספיחי שביעית כ\"א בזה שהותרו באכילה. * וכן אין נוהג איסור ספיחין בשדה תלתן שזרעה לזרע, אע\"פ שזורעין ג\"כ תלתן לירק. וכשזרעה לירק דינה ודאי כשדה ירק, שדין איסור ספיחין נוהג בה, אבל בשדה תלתן שזרע לזרע דינה כשדה זרע, שהספיחין מפסידין אותה, ומשו\"ה אין בהם איסור ספיחין. * ויש מי שמחלק בתבן לומר, שדוקא בתבן הגס שאינו ראוי למאכל בהמה, אין בו איסור ספיחין, אבל תבן וקש הדק, הראוי למאכל בהמה, דינו כתבואה ויש בו איסור ספיחין, וי\"א* דנוהג איסור ספיחין גם בתבן וקש כבעצם התבואה עצמה." + ], + [ + "ספיחין של שביעית שיצאו למוצאי שביעית אסורין באכילה, ואין תולשין אותן ביד, אלא חורש כדרכו. ובהמה רועה כדרכה." + ], + [ + "ועד מתי אסורין ספיחי שביעית, במוצאי שביעית מראש השנה ועד חנוכה, ומחנוכה ואילך הן מותרין. והזורע ספיחי שביעית אחר שביעית, הגידולין מותרין. וי\"א* שאין שום זמן להיתר ספיחי שביעית, אלא שהם אסורים לעולם, אלא שאם לא נעקרו, ונתגדלו אח\"כ בשמינית, עד שרבו גידולי היתר על האיסור, אז הן מותרין. וגבול של היתר, התלוי בזמן לפירות שביעית, סובר בעל דעה זו, שלא מצינו כ\"א לתבן וקש של שביעית, שאחר שתרד רביעה שניה מותרין הם, ובטלה מהם קדושת שביעית, מפני שמה שנמצא בשדה נסרח ע\"י הגשמים. וזורע ספיחי שביעית אחר שביעית, שהגידולין מותרין, יש* מפרשים שהוא דוקא בדבר שזרעו כלה, אבל דבר שאין זרעו כלה הגידולין אסורין. ויש* מי שנראה מדבריו, שהיתר זה של ספיחי שביעית לגידולין שלהם, היינו שאין להם ג\"כ דין קדושת שביעית כלל, ולא רק שאינם אסורים באכילה ובלקיטה כדין ספיחי שביעית. וה\"ה לדבריו כל פירות שביעית הגידולין שלהם מותרין, ואין בהם שום קדושת שביעית." + ], + [ + "בצלים שיצאו משביעית למוצאי שביעית, אם עשו כיוצא בהן מותרין ואם לאו אסורין. וכן שאר הפירות אין לוקחים אותם במוצאי שביעית אלא משיעשו כיוצא בהן מפירות מוצאי שביעית. עשה הבכיר, הותר האפיל. ומותר ליקח ירק במוצאי שביעית מיד. ויש* מי שאומר שכל עיקרו של היתר זה, שמותרין בצלים שיצאו למוצאי שביעית, לא בבצלים של שביעית הדברים אמורים, שהם אסורים משום ספיחי שביעית, שיהיו מותרים משיעשה כיוצא בהן, אלא שכל ענין זה הוא רק בבצלים של ששית, שנכנסו לשביעית, ונתגדלו ג\"כ בשביעית, שאלה אינם אסורים מטעם ספיחי שביעית, כאשר נתבאר, אלא שמכל מקום נוהג בהם דין קדושת שביעית לאכלם בכל חומר של פירות שביעית. אלה הבצלים של ששית, אם נשתהו בארץ כל השנה השביעית, ויצאו למוצאי שביעית, חוזרים הם להיתר, להיות נידונים כפירות של היתר לגמרי, שאין בהם שום דין שביעית, שיעשה כיוצא בהן. וטעם* היתר זה, של משיעשו כיוצא בהן, יש בו שני צדדים: או שהוא משום שכיון שנעשה כבר כיוצא בהם, אנו תולים בסתם שהם מאותן שכבר נתגדלו במוצאי שביעית, ואם כן אין היתר זה אמור, כ\"א בפירות שיש איזה ספק בהם, אם הם משל שביעית או משל מוצאי שביעית, שהתירו חכמים לתלות באותו הזמן שיש במציאות כיוצא בהן משל מוצאי שביעית, שפירות הללו הם משל מוצאי שביעית. ונראין הדברים, שהקילו בזה לתלות את הרוב אפילו במיעוט, שאם רק יש שנעשה כיוצא בהם הכל תולין בהם, ותולין ג\"כ ממקום למקום, ועל כן משעשה הבכיר הותר האפיל, שאנו תולין שהובא ממקום הבכיר, אבל אם ברור לנו, שפירות הללו הם משל שביעית, לא מהני מה שנעשה כבר במוצאי שביעית כיוצא בהן, לא להוציא את ספיחי שביעית מאיסור של ספיחין, ולא להוציא את שארי פירות שביעית מקדושת פירות שביעית, ולא להתיר אותם בלקיחה. אבל יש ג\"כ טעם שני, בדבר ההיתר של הבצלים והפירות, שמשיעשו כיוצא בהן, ונתגדלו כ\"כ בהיתר, הרי ההיתר רבה על האיסור. ולטעם זה הדברים אמורים בפירות ברורים שהם משל שביעית, אלא שלא נתלשו והם הולכים ומתגדלים במוצאי שביעית, שכיון שיעשו כיוצא בהם פרח איסור שלהם, שחשוב כאילו היתר רבה עליהם. ונראים הדברים, שהיתר זה אמור הוא לענין איסור ספיחין, שהוא דרבנן לדעת רובא דרבוותא, שהולכין בהן לקולא, משיעשו כיוצא בהן, ותולין ג\"כ את המקום האפיל ע\"י מציאות הבכיר, אבל לענין הפקעת קדושת שביעית, שהיא מן התורה, נראה שהולכים בו אחר הרוב, כמו בכל התורה כולה, במקום שהדבר מסופק אצלנו אם הוא מן ההיתר או מן האיסור. ושיעור* הזמן, שבו מותר ליקח ירק במוצאי שביעית, י\"א שהוא בכדי שיהיה אפשר להביא ממקום היותר סמוך שבחו\"ל, ואע\"פ שבשביעית עצמו אסרו חכמים לסמוך בסתם על מה שהובא ג\"כ ירק מחוץ לארץ, לא להתיר איסור ספיחין ולא להפקיע קדושת שביעית עי\"ז מסתם פירות וירקות של א\"י, מ\"מ במוצאי שביעית הקילו לסמוך ע\"ז ולתלות שהובא מחו\"ל, ואין בו משום איסור ספיחין. וי\"א* ששיעור זה של מיד הוא עכ\"פ שנים ושלשה ימים, שמתוך שארץ ישראל היא ארץ צבי, הממהרת לגדל את פירותיה, יש לתלות בזמן קטן של שנים ושלשה ימים, שכבר באו ירקות חדשים מגידולי מוצאי שביעית.* ויש מי שמחלק ואומר, שלא הותר ירק במוצאי שביעית מיד כ\"א בירקות שאינם מתקיימים וזרעם כלה, אבל אותם הירקות המתקיימים ואין זרעם כלה, כמו בצלים וכיוצא בהם, לא הותרו מיד. ונראים הדברים, שלסברא זו דין ירקות הללו המתקיימים ושאין זרעם כלה כדין הפירות, שהם מותרין רק משיעשה כיוצא בהן.* בצלים שגדלו בששית ועקרן, ואחר שעקרן בששית נטען בשביעית באיסור, וגדלו מעט בשביעית, ועקרן, וחזר ונטען בשמינית, אז אם העלין שלהן הן בשמינית שחורין, נוטים למראה הירוק העמוק הנוטה לשחרות, שזה מראה שגדלו מעט ג\"כ בשמינית, מצטרף זה הגידול שגדלו בשמינית, לגידול שגדלו בששית, ומבטל את הגידול שגדלו משביעית, ואם העלין שלהן הם ירוקים, שניכרת בהם לקותא, כמו שדפון, שזה מורה שאינם נקלטים ואינם יונקים וגדלים בשמינית, אז הם אסורים מחמת תערובת הגידול של שביעית שבהן ולפי מה שנתבאר, שאין איסור של ספיחין כ\"א במה שגדל לגמרי בשביעית, אינם אסורים בזה, כשהוריקו העלין שלהם בשמינית, כ\"א מלנהוג בהן מנהג של פירות כל השנים, אבל הם נאכלין בקדושת שביעית, כדין שאר פירות שביעית, אותם שאינם אסורים משום ספיחים.* ויש מי שנראה מדבריו שאפילו בצלים של שביעית ממש אם עקרן בשביעית ונטען בשמינית, וגדלו בשמינית, והעלין שלהן הן שחורין, הרי אלו מותרין, שגידולי היתר מעלין את האיסור. וי\"א*, שאם הן גידולי שביעית, שיצאו לשמינית, אינם מותרין ע\"י שיעור זה, שהעלין שהורין, כ\"א דוקא ע\"י מה שיודע לנו שנתוסף בשמינית רוב גידולם, שאז ההיתר מעלה את האיסור." + ], + [ + "מאימתי מותר אדם ליקח לוף במוצאי שביעית, משירבה החדש. י\"א* שקצבה של משירבה החדש היא מפסח של שמינית. ויש חולקים ע\"ז* ואומרים, ששיעור של ריבוי החדש הוא בימות הגשמים זמן רב קודם לפסח. ויש מי שנראה* מדבריו, שההיתר של משעשה הבכיר הותר האפיל, הנאמר בשאר ירקות של שביעית שאינם מתקיימין, אינו מועיל גבי לוף. אלא אינו מותר עד שירבה החדש במקומו ממש. ויש לומר, שלפי הדעה שנתבארה לפנינו, שדין זה של עשה הבכיר הותר האפיל לא נאמר דוקא בירקות, כ\"א בכל פירות שביעית, שייך דין זה ג\"כ בלוף, ומשרבה החדש במקום אחד תולין ג\"כ במקומות אחרים, אלא שמכל מקום יש חומר בלוף מבשאר פירות וירקות, שבכל הפירות די משיעשה כיוצא בהן, ואין צריך דוקא שירבה החדש, אבל בלוף צריך דוקא שירבה החדש. אלא שיש מי שנראה מדבריהם,* שהשיעור של משיעשה כיוצא בהן הוא ג\"כ שיעור של ריבוי החדש, ולפי זה דין הלוף ודין שארי הפירות שוה. וחזר הדין שלדעה זו שסוברת, שההיתר של האפיל בשביל הבכיר נאמר בכל פירות שביעית. הוא נאמר ג\"כ בלוף, ולדעת הסוברים, שאין היתר זה נאמר כ\"א בירקות שאינם מתקיימים, אז דין הלוף שהוא מתקיים אינו כן, אלא צריך דוקא שירבה החדש במקומו ואין היתר לאפיל בשביל עשיית הבכיר.* הלוף והשום והבצלים, הותרו יבשים, כגון שרבה החדש או שנעשה כיוצא בהן, הותרו לחין, שכיון שאפילו יבשים נמצאים בריבוי מן החדש, ודאי שנמצאים לחין עוד יותר. אבל אם הותרו להין לא הותרו יבשים, שאפשר שהלחין יש מהן מהחדש יותר מהישן, אבל יבשים של שביעית הם רבים עדיין על של מוצאי שביעית. ואע\"פ שתולין מהיתר של הבכיר על האפיל, מ\"מ ההיתר הוא דוקא ממין על מינו, אבל אין מין מתיר את שאינו מינו, שאין לסמוך ולומר, שכיון שרבה החדש ממין אחד מסתמא רבה ג\"כ ממין השני, אע\"פ שהוא קרוב לו בזמן גידולו וטבעו, אלא צריך שיתברר על כל מין בפני עצמו שעשה כיוצא בו או שרבה החדש. ואין מתירין אפילו ממין על מינו, כ\"א ע\"פ חכם שיחליט שכבר הגיע הזמן שיהיה ראוי לומר עליו שרבה החדש או שעשה כיוצא בו, ואסור לסמוך כל אחד על הכרעתו שידין לומר שכבר רבה החדש, או עשה כיוצא בו. וכל הירקות שנלקטו במוצאי שביעית, אע\"פ שלא רבה החדש, מ\"מ חייבים הן במעשרות, שלענין מעשר הולכים אחר לקיטה, ואע\"פ שנוהג בהן בקדושת שביעית מ\"מ אין זה פוטר אותן מן המעשר כיון שנלקטו בשמינית.* פירות שביעית שבאו מחוצה לארץ אין מוכרין אותן לא במדה ולא במשקל ולא במנין, אלא הרי הן כפירות הארץ, שנוהגין בהן קצת קדושה, מפני מראית עין, שלא יתחלפו בפירות הארץ. ומסתבר, שאם הן ניכרין שהם משל חוץ לארץ לא שייך בהם מראית עין, ומוכרין אותן במדה ובמשקל ובמנין כדרכן. ואותן שמתירין פירות של נכרים אפילו בארץ ישראל, לנהוג בהן מנהג חול בלא שום קדושת שביעית, ולא החמירו שלא למכור אותן במדה ובמשקל ובמנין, נראה הטעם שמתוך שהם של נכרים בארץ ישראל עצמה הקול יוצא בשעת קצירתם ולקיטתם, שהם נקצרים ונלקטים משדה של גוי, אבל הבא מחו\"ל, אינם יודעים בא\"י מהיכן הם, ויסברו שהם משדה של ישראל בארץ ישראל, ולפי זה יש לומר שאין דין זה אמור אלא בזמן שרוב שדות ארץ ישראל היו של ישראל, אבל בזמן שרוב השדות הם של נכרים אז לא שייך מראית עין, שהרואה יתלה שהפירות הללו משל נכרים הם. מיהו במקום שישראל הם שם הרוב נראין הדברים שנוהג ג\"כ האידנא דין זה, שאפילו פירות של שביעית שהובאו מחוץ־לארץ לארץ אסור למכור אותן במדה ובמשקל ובמנין, ורק בזמן שמתירין להפקיע את איסור שביעית ע\"י מכירה לנכרי, אז לא שייך מראית עין, כיון שדין פירות הללו כפירות של נכרים, שכבר פשט בהם המנהג להקל שאין נוהג בהן קדושת שביעית." + ], + [ + "באחד בתשרי ראש השנה לשמיטין וליובלות. פירות ששית שנכנסו לשביעית, אם היו תבואה או קטניות או פירות האילן, והגיעו לעונת המעשרות קודם ראש השנה הרי אלו מותרין, ואע\"פ שאוסף אותם בשביעית הרי הן כפירות ששית לכל דבר. ואם לא באו לעונת המעשרות אלא אחר ראש השנה, הרי הם כפירות שביעית. ויש מי* שאומר, שראש השנה לפירות האילן הוא חמשה עשר בשבט גם לשביעית, ואם הגיעו לעונת המעשרות קודם חמשה עשר בשבט של שביעית הרי הם כפירות של ששית, ורבו* החולקים עליו שסוברים, שאין דין של ראש השנה לאילנות בחמשה עשר בשבט אמור אלא לענין סדר השנים של המעשרות, בין מעשר שני למעשר עני, וכן לענין שאין מעשרין מן החדש על הישן ומן הישן על החדש, אבל לענין שביעית לעולם גם לאילנות ראש השנה שלהן הוא אחד בתשרי." + ], + [ + "התבואה והקטניות אסורין באכילה משום ספיחין, ופירות האילן אוכלין אותן בקדושת שביעית. ויש מי* שאומר שגם באילנות שייך דין ספיחין בפירות שלהן. וכבר נתבאר,* שיש מי שאומר* שאין הספיחין אסורין כ\"א לאחר זמן הביעור." + ], + [ + "האורז והדוחן, והפרגין והשומשמין, ופול המצרי, שזרעו לזרע, הולכין בהם אחר גמר פרי. ואם נגמר פרים קודם ראש השנה הרי אלו מותרין בשביעית, כפירות ששית, ואם נגמרו אחר ראש השנה, אע\"פ שהשרישו קודם ראש השנה, הרי אלו אסורין משום ספיחין. וי\"א* שבכל אלו אין הולכין אחר גמר פרי, כ\"א אחר השרשה, ואם השרישו לפני ראש השנה של שביעית, הרי אלו מותרין, אע\"פ שנגמר פרים בשביעית, ואם השרישו אחר ראש השנה אסורין, ואפילו אם השרישו בסוף שביעית, ועיקר גידולם היה בשמינית וגם גמר פרים היה אחר שביעית, מ\"מ אין להם דין פירות שביעית, לא לענין איסור ספיחין ולא לענין קדושת פירות שביעית, כי באלו המינים, שאין גמר פרים ניכר כ\"כ בזמן קבוע, הכל הולך אחר השרשה." + ], + [ + "הירק, בשעת לקיטתו. והאתרוג, אפילו היה כפול קודם ראש השנה ונעשה כככר בשביעית, חייב במעשרות כפירות ששית, ואפילו היה כככר בששית הואיל ונלקט בשביעית הרי הוא כפירות שביעית, ומתעשר כפירות ששית להחמיר. ולענין ירק כבר נתבאר לנו,* שי\"א שאע\"פ שנלקט בשביעית, אם כולו גדל בששית, אין בו דין שביעית לכל דבר, וצריך שיהיה דוקא גדל עכ\"פ גם כן קצת גידולו בשביעית. ומסתבר, דלא חמיר אתרוג מירק לענין הליכה בתר לקיטה, ואע\"ג דאזלינן אחר הלקיטה להומרא, זהו דוקא כשגדל ג\"כ עכ\"פ מעט בשביעית, אע\"פ שעיקר גידולו היה בששית. וכל זה הוא לענין שאר דיני קדושת שביעית, הנוהגים בפירות שביעית, אבל לענין דין איסור ספיחין כבר ביארנו,* שי\"א שאין אסור משום ספיחין כ\"א כשהיה כל הגידול כולו מתחילתו ועד סופו בשביעית. ויש מי* שנראה מדבריהם, שאם התחילו וגדלו עיקר גידולם בשביעית, אע\"פ שנכנסו לשמינית, יש בהם איסור ספיחים, ועכ\"פ לפי דברים אלו לא נאמר כלל זה, שהולכים בירק אחר לקיטתו, על איסור ספיחים, כ\"א על עצם דין קדושת שביעית. וי\"א* שבכל ענין אין הולכים באתרוג אחר לקיטה, ואם נחנט בששית דין פירות ששית יש לו לכל דבר, אפילו אם נלקט בשביעית. ונראה שאין מחמירים בו לדבריו כלל בשום דין של שביעית, ואין בו ג\"כ חיוב ביעור." + ], + [ + "וכן פירות שביעית שיצאו למוצאי שביעית, כתבואה וקטניות ואילנות, הולכין אחר עונת המעשרות. וכבר נתבאר,* שיש מי שאומר שבאילנות גם לענין שביעית הולכין אחר ראש השנה לאילנות, שהוא ט\"ו בשבט, שאם נחנטו לפני ט\"ו בשבט של שביעית יהיה להם דין פירות ששית, ואם נחנטו לפני ט\"ו בשבט של שמינית יהיה להם דין פירות שביעית, ושרבו החולקים עליו וסוברים, שהולכים לשביעית אחר ראש השנה של אחד בתשרי גם לענין אילנות.", + "והפרגין והשומשמין והאורז והדוחן ופול המצרי שזרעו לזרע, אחר גמר הפרי. והירק אחר לקיטתו. וכבר נתבאר,* שי\"א* שהירק שנגמר גדולו בשביעית, אע\"פ שהוא נלקט בשמינית, יש לו דין קדושת שביעית, ולפעמים יש בו ג\"כ משום איסור ספיחין, אם היתה התחלת צמיחתו ג\"כ בשביעית. ויש מי שנראה מדבריו,* שכל זמן שלא עשה הירק כיוצא בו במוצאי שביעית יש איסור מדרבנן, גם על אותן הירקות שעדיין לא נגמרו גדולן בשביעית, שמצד דין תורה הולכין בהן אחר לקיטה, מ\"מ גזרו שלא ילקטו בשביעית וימכרו אחר שביעית בחזקת ירקות של אחר שביעית, ע\"כ אסרו את כל הירקות הגדלים משנת השביעית במוצאי שביעית עד שיעשה כיוצא בו, אלא* שבירק הוא זמן קצר כמו שנים ושלשה ימים. ויש מי* שנראה מדבריהם, שהירק מותר במוצאי שביעית מיד ממש, בלא שום שהיה כלל עד שיוכל להעשות כיוצא בו, והולכים בו ממש אחר לקיטה, באין שום גזירה דרבנן על זה." + ], + [ + "פול המצרי, שזרעו לזרע בששית ונגמר פריו קודם ראש השנה של שביעית, בין ירק שלו בין זרע שלו מותר בשביעית. ואם זרע לירק ונכנסה עליו שביעית, בין ירקו בין זרעו אסור כספיחי שביעית. וכן אם זרעו לזרע ולירק אסור. ולפי הדעת שנתבארה, הסוברת שאין איסור ספיחין נוהג כי אם במה שהיתה כל התחלת הגידול בשביעית עצמה, צריכין אנחנו לומר, שבין אם זרעו לזרע או לירק, אם נצמח ונתגדל בששית, כשהוא אסור איננו אסור כ\"א משום פירות שביעית, שינהגו בו קדושת שביעית, אבל איסור של ספיחין אין בו. ויש אומרים שאם זרע לזרע ולירק, אם נגמר פריו בששית ונכנסה עליו שביעית, זרעו מותר כדין זרעו לזרע, וירקו אסור כדין זרע לירק, שהולכין אחר לקיטה, ואפילו איסור הירק, י\"א* שאינו מן התורה, כדין פירות שביעית או משום עצם איסור ספיחין, אלא מפני מראית עין, שלא יתחלף בירק ממש או בפול המצרי שזרע אותו רק לירק." + ], + [ + "עבר וזרעו בשביעית, ויצא לשמינית, אם זרעו לזרע בין זרעו בין ירקו אסור במוצאי שביעית, מפני שהולכים בזרעים אחר גמר פרי, וכיון שנגמר פריו בשביעית, אע\"פ שיצא למוצאי שביעית ונלקט בשמינית, אסור כשאר הספיחין. ואם זרע לירק, הואיל ונלקט בשמינית בין ירקו בין זרעו מותר. זרעו לזרע ולירק, זרעו אסור משום ספיחין וירקו מותר. ויש אומרים* שאם עבר וזרע באיסור בשביעית לעולם אסור, ואין הולכים בכאן אחר לקיטה להקל, ואין צריך גם כן לענין להחמיר ולאוסרו ללכת דוקא אחר גמר פרי, אלא די בזה בהשרשה בעלמא, שכיון שהשריש בשביעית נגמר האיסור של זריעתו ונטיעתו ואסור לעולם, אפילו בזרעו לירק ונלקט בשמינית, ולא משכחת לה שיהיה מותר כשעובר וזרע בשביעית, כי אם או באותן המקומות שהחזיקו בהן עולי מצרים ולא החזיקו בהן עולי בבל, שהם אסורים רק מדבריהם באיסורי שביעית, יש לומר שלא אסרו את מה שנזרע בשביעית, או כשזרע נכרי, שכיון שלא עבד ישראל איסורא לא קנסו לאסור את הנזרע. ולפי סברא זו יש לומר, למי שסובר ששביעית בזמן הזה בכל מקום היא מדרבנן. שמותר בכל מקום מה שזרע, באופן שאין בו משום איסור של ספיחי שביעית, כמו בפירות האילנות, או במקומות שאין בהם משום איסור ספיחין, כגון שדה ניר ושדה זרע וכיוצא בהן שנתבארו למעלה, שאין בהם משום איסור ספיחין. ויש מי* שנראה מדבריהם. שאפילו באופן שחייב לעקור כשזרע בשביעית מ\"מ הפירות הם מותרין, אפילו כשזרע בשביעית עצמה כשם שהם מותרים כשזרע בתוך שלשים יום שלפני שביעית, שאסורין בזריעה וחייב לעקור, כמו שנתבאר למעלה." + ], + [ + "בנות שוח, הואיל והן נגמרות לאחר שלש שנים, אם באו לעונת המעשרות קודם ראש השנה של שמינית הרי הן נאכלות בשנה שניה מן השבוע בתורת שביעית. יש* מי שאומר, שבנות שוה בכל שנה נמצאים באילן פירות חדשים, אלא שיש מהם משנה ראשונה ויש משניה ויש משלישית, שמה שנחנט בשנה הראשונה נגמר פריו בשנה השלישית, א\"כ מה שנחנט בשביעית נגמר בשנה שניה לשמיטה, ואז הן אסורות משום קדושת שביעית, ואע\"פ שיש בהם ג\"כ פירות כאלה, שנחנטו אחר שביעית, משנה ראשונה ושניה של שמיטה, שע\"פ הדין אין בהם שום קדושת שביעית, מ\"מ אסרו חכמים את הכל, ואפילו הפירות של שתי השנים שלאחר שמיטה גם כן אסורות כדין קדושת שביעית, משום גזירה שלא יתחלפו בפירות של שביעית. וי\"א* שלעולם אין כאן איסור כ\"א על הפירות של שביעית, וצריך לעשות סימנים, לקשור חוט או לתחוב קיסם באותן הפירות שנחנטו בשביעית או באותן שנחנטו אחר שביעית, כדי להבדיל בין האסורות לבין המותרות. וי\"א,* שהתאנים הפרסאות, שיש מהן שאינן נגמרות כ\"א לשתי שנים, אם יודעים בבירור שאלה התאנים נחנטו בשביעית אסורות הן למוצאי שביעית, אלא שיש הבדל בינן לבין בנות שוח, שבנות שוח בסתם אנו אומרים ששביעית שלהן לענין קדושה של פירות שביעית היא בשניה, והתאנים הפרסאות בסתם אין חוששים לומר במוצאי שביעית, שמא הפירות הן מהנחנטים בשביעית, אלא תולין שנחנטו אחר שביעית, מפני שישנן ג\"כ במקומות כאלה שדרכן להיות נגמרות בשנה שנחנטו ותולין בהן, אבל אם ידוע שנחנטו בשביעית אסורות הן במוצאי שביעית. וי\"א* שלא חלקו חכמים את מדותיהם, וכיון שהרוב שבתאנים הפרסאות הן נגמרות בשנה שנחנטו אין חוששין משום קדושת שביעית אפילו באותן שהובררו שנחנטו בשביעית, כיון שנגמר גידולן במוצאי שביעית. והנה באותן בנות שוח, שהן חייבות בשביעית ע\"י מה שנחנטו בשביעית, וקדושת השביעית נמשכת היא בהן לשנה השניה של שמיטה, יש מקום* לומר, שכיון שעבר עליהן זמן הביעור, שלא מצאנו אותן מתאחרות יותר מזמנים קבועים בשמינית, הן חייבות בביעור. ויש מסתפק* לומר. שאין לחייב בביעור מה שנחנט בשביעית, כיון שלא נגמר בשביעית, ולא שייך ללכת אחר חנטה כ\"א לענין קדושת שביעית, אבל לענין ביעור, כיון שגמר פריו הוא אחר שביעית, אין עליו חובת ביעור. ונראין הדברים, שכיון שהן גדלות בכל שנה שנה, ודרכן להתאחר באילן שלש שנים מחנטתן עד גידולן, א\"כ לעולם אינן כלות מן האילן, ולא שייך בהן לומר כלה לחיה מן השדה, שהם נמצאים תמיד בשדה, ע\"כ אין להן ביעור כלל. יש מי* שאומר, שבנות שוח תאנים גרועות הן. ודוקא בשניה, שאז הן כבר גמורות וראויות לאכילה, יש בהן קדושת שביעית, אבל קודם שנראו לאכילה, אם נפלו מן האילן, או אם תלשן באיסור, משום שאסור לתלוש פירות שביעית קודם שנראו לאכילה משום \"לאכלה ולא להפסד\", אין תורת שביעית נוהגת בהן, אבל תאנים פרסאות הן ראויות לאכילה קצת גם קודם שנגמרו לגמרי, ע\"כ אע\"פ שגם הן נגמרות לשתי שנים, ונמצא גמרן במוצאי שביעית, מ\"מ נוהגת בהן קדושת שביעית גם בשנת השביעית עצמה, מפני שאינן כ\"כ גרועות כמו בנות שוח, וע\"כ גם קודם שנראו לגמרי לאכילה הן ראויות קצת וחלה עליהן קדושת שביעית, וקל וחומר חדברים שחלה בהן קדושת שביעית במוצאי שביעית, שאז הן גמורות לגמרי." + ], + [ + "הבצלים הסריסים ופול המצרי, שמנע מהם מים שלשים יום קודם ראש השנה, ושל בעל, שמנע מהם שלש עונות לפני ראש השנה, הרי אלו מפירות ששית. פחות מכאן, הרי הם כספיחי שביעית. ופול המצרי זה, בין שזרעו לזרע, שדינו הוא שהולכין בו אחר גמר פריו, בין* שזרעו לירק, שהולכין בו אחר לקיטתו, כיון שמנע ממנו מים שלשים יום לפני ראש השנה, זה מכניס אותו בכלל זרעים, שדינן ללכת בהן אחר גמר פרים ולא אחר לקיטתן. וגם זאת, המניעה עצמה, שמנע ממנו ההשקאה שלשים יום, מכשרת אותו להחשב אצלו גמר פריו, וממילא הוא נידון ע\"י זה כפירות ששית. ויש מי* שנראה מדבריו, שבמה דברים אמורים, שמועיל מה שמנע ממנו מים שלשים יום לפני ר\"ה בפול המצרי, דוקא כשזרעו לירק, אבל כשזרעו לזרע הולכין בו תמיד אחר גמר פריו. ומה שאלו השנים: הבצלים הסריסים ופול המצרי, אם לא מנע מהם מים שלשים יום לפני ר\"ה של שביעית, נדונים כספיחי שביעית. זהו רק להסוברים, שגם ירקות שגדלו בששית, כיון שנכנסו לשביעית, דין ספיחי שביעית להם. אבל כבר בארנו* שיש אומרים, שאין נחשב לספיחי שביעית רק מה שהתחלת גידולו היתה בשביעית, וי\"א שצריך ג\"כ שיהיה גמר גדולו בשביעית, ולדבריהם, גם אם לא מנע מים מהבצלים הללו ופול המצרי זה, בין שזרעו לזרע ובין שזרעו לירק, כיון שנתגדלו בששית אין להם דין ספיחי שביעית, באופן שיהיו אסורים באכילה להאוסרים את הספיחים באכילה, או לשארי חומרות הנאמרות דוקא בספיחים, אלא שיש להם אז דין קדושת פירות שביעית, שכיון שנגמר פרים, של אותן הנחשבים בכלל זרעים, או שנלקטו, אותם הנחשבים בכלל ירקות, בשביעית, חלה עליהם קדושת שביעית." + ], + [ + "הדילועין, שקיימן לזרע, אם הוקשו לפני ראש השנה ונפסלו מלאכול אדם, מותר לקיימן בשביעית, שהן מפירות ששית. ואם לא, אסורין כספיחי שביעית. וכן הירקות כולן, שהוקשו לפני ראש השנה, מותר לקיימן בשביעית. ואם היו רכים, אסור לקיימן משום ספיחין. אין מחייבין אותו לשרש את הלוף, אלא מניחו בארץ כמות שהוא, אם צמח למוצאי שביעית מותר. ואין מחייבין אותו לשרש את הקנדס, אלא גוזז בעלין, ואם צמח למוצאי שביעית מותר. ובודקין* את הדלועין, אם הוקשו כ\"כ עד שנפסלו מלאכול אדם או שעדיין לא הגיעו לשיעור זה, עוקצו ועושה בו נקב, אם מתאחה הנקב ונסתם ניכר שעדיין רך הוא ואסור, ואם אין הנקב נסתם הדבר מוכיח שכבר הוקשו ומותר.* התמרות של הדלועין, שהוקשו, אע\"פ שהוקשו לפני שביעית, מ\"מ התמרות עצמן אסורות בשביעית, ונוהג בהן דין ספיחי שביעית, ואע\"פ שהדלועין עצמן הוקשו לפני ר\"ה והותרו, אין היתר של הדלועין מועיל להתיר את התמרות שלהן. ויש מי* שנראה מדבריו, שאפילו אם הוקשו גם התמרות עצמן לא מהני אצלן להפקיען מדין ספיחין, שלא נאמר היתר זה, של הוקשו לפני ראש השנה של שביעית, אלא בדלועין עצמן ולא בתמרות שלהן. ויש מי* שנראה מדבריו, שאם הוקשו התמרות עצמן, כשם שהדלועין מותרין ע\"י מה שהוקשו לפני ר\"ה, כך התמרות מותרות בזה, אם הוקשו כ\"כ עד שנפסלו מלאכול אדם, אלא שאין דרכן של התמרות להיות באות למדה זו, להעשות כ\"כ מוקשות עד שלא יהיו ראויות לאכול אדם, ע\"כ אע\"פ שעצם הדלועין הוקשו והותרו, לא נאמר שכשם שהדלועין מותרין כך מותרות התמרות שלהן, קא משמע לן, שהדלועין עצמן מותרין, מתוך שהוקשו ואינם ראויים לאכול לאדם, אבל התמרות, שנשארו ראויות לאכילת אדם באיסורן עומדות. ותמרות הללו י\"א* שהן הנץ של הדלועין, וי\"א* שהן כמין לולבין, כמו לולבי גפנים הראוים לאכילה. ויש מי שנראה* מדבריהם, שעיקר יסוד האיסור של הדלועין, שקיימן לזרע, הוא רק מפני שקיימן לזריעה, ופירות שביעית כתיב בהן \"לאכלה\" ולא לסחורה ולא לזריעה, ע\"כ אסור לקיימן בשביעית, ויש* מי שאומר, שעיקר האיסור הוא שאסור לקיימן אחר זמן הביעור, מפני שהם חייבים בביעור, כל זמן שלא הוקשו לפני ר\"ה עד שנפסלו מאוכל אדם, אבל עד הביעור מותר לקיימן, אלא שצריך לנהוג בהן קדושת שביעית.* מין ירק הראוי למאכל חיה ובהמה, וכשמשמשין בו איזה שימוש כמו לגמות בו מים מתקלקל, אסור לגמות בו מים, כשהוא מגידולי שביעית, שבזה הוא מפקיעו מקדושת אכילת שביעית, שניתן ג\"כ לחיה אשר בארצך." + ], + [ + "לוף של ערב שביעית, וכן בצלים של ערב שביעית הקיצונים, פירוש הגדלים בקיץ ויבשו הרבה, שנחשב כאילו נעקרו בששית, ופואה שנגמרו לפני שביעית, מותר לעקרן בשביעית בקרדומות של מתכת, ואין בזה משום עבודת הארץ. י\"א* שדוקא בקרדומות מותר לעקרן, אע\"פ שהן של מתכת מ\"מ יש כאן קצת שינוי, שדרך עבודת הארץ היא במרא וחצינא ובמעדר, אלא שאין זה שינוי גדול כ\"כ כמו מארופות של עץ. ונראה לי, שדוקא בזה האופן של השינוי מותר, דהיינו שינוי בצורתו של הכלי, שהדרך הוא לחפור את הארץ ולעבוד אותה בכלי, שצורתו, איננה כצורת הקרדום, זה חשוב שינוי ניכר, אע\"פ שהחומר הוא אותו החומר עצמו, שעושים בו את כלי העבודה בכל השנים, אין בכך כלום, ואין זה מבטל את ההיתר, הבא מתוך השינוי של צורת הכלי, אבל אם יחפור במארופות, שהן בצורה זו עצמה שדרך הוא לחפור בה בעבודת הקרקע של כל השנים, אע\"פ שהוא עושה שינוי בחומר הכלי שבכל השנים היא של מתכת ועכשיו של עץ, אין שינוי זה חשוב כ\"כ להתיר על ידו, שעיקר תכונת העבודה תלויה היא בצורתו של הכלי שעובד בו ולא בחומר שלו. ויש מי* שאומר, שמותר לעקור אלה הדברים המנויים כאן, שגדלו לפני שביעית ולא צמחו בשביעית כלל, בלא שום שינוי כלל, ואין בקרדומות של מתכת שינוי מדרך העבודה של כל השנה, וכשם שמותר לעקור אותן בקרדומות של מתכת כך מותר לעקרן בכל אופן שירצה. וי\"א*, שאם צמחו ג\"כ בשביעית נאסרו משום ספיחי שביעית, ואסור לעוקרן מפני שבעקירתו הוא מאבדן, מפני* שספיחי שביעית אסורין באכילה, וא\"כ הוא מפסידן ועובר על מה שאמרה תורה לאכלה ולא להפסד.* וי\"א, שע\"י מה שהוא צריך לעקור אותן באותו השינוי שאמרנו, שלא הותר לו רק בקרדומות ולא בכלים המיוחדים לעקירת דברים כאלה, הוא מקלקלן ומאבדן בכך ע\"י עקירתו זאת, ולא הותר לו כשצמחו ג\"כ בשביעית. ויש מי שאומר* שאין שום איסור בעקירתן כשנתוספו בשביעית, אלא שצריך לנהוג בהן קדושת שביעית. י\"א* שאם המינים הללו גדלים הם במקום טרשים וסלעים, מותר לעקרן בלא שום שינוי, שבמקום טרשין מותר אפילו לחרוש בשביעית במקום שנהגו לחרוש, שכיון שהמקום אינו ראוי לזרע בו, אלא שלפעמים מאליו עולה שם איזה צמח, אין כאן משום עבודת הארץ. ויש מי* שאומר, שלעולם צריך שינוי. ואפילו במקום טרשים לא הותרה העקירה כ\"א ע\"י איזה שינוי כמו שינוי שע\"י קרדומות ולא ע\"י כלי המיוחד לעבודת קרקע. י\"א* שדוקא באלו הירקות אסרו לעקור בלא שינוי, וע\"כ צריך לעוקרו דוקא בקרדומות אבל בשאר ירקות מותר לעוקרן בלא שינוי. ויש* מי שאומר להיפך שדוקא אלו הירקות, שדרך הוא להשהותן הרבה בקרקע ויפה להן, התירו לעקרן בשביעית, ואין הדבר נראה שמכוין בחפירתו לעבודת קרקע, שהכל יודעים שאינו מכוין אלא לפירות, ומה שהשהה את עקירתן, אע\"פ שנגמרו כבר בששית עד שנכנסה שביעית, הוא משום שהשהיה הזאת יפה לירקות הללו, אבל שאר ירקות, שאין השהיה מוסיפה בהן שבח, כיון שנגמרו בששית היה צריך לעוקרן בששית, וכשהשהה אותן עד שנכנסה שביעית יאמרו שנתכוין לעבודת הארץ, ומתוך כך אסור בשאר ירקות לעקור בשביעית, ויש לומר שאין מועיל בהן שינוי." + ], + [ + "הבצלים, שירדו עליהם גשמים בשביעית וצמחו, כל זמן שהעלין שלהן ירוקין הרי אלו מותרין, ואם השחירו הרי הן כנטועין בארץ, ואותן העלין אסורין משום ספיחין. ובין כך ובין כך הבצלים עצמן בהיתרן עומדין. יש מי* שנראה מדבריו, שדוקא כשהוסיפו שחרות על שחרותם, דהיינו על מראה הירוק הכהה שלהם הנוטה לשחרות, אז ניכר הדבר שהם הולכים גדלים עוד בשביעית ואסורין, אבל אם עמד המראה שלהם על גונו שהיה לפני שביעית, זהו נחשב הוריקו שהם מותרין, שאין כאן הוכחה שהם מוסיפים גידול בשביעית. וי\"א* שדוקא כשהוריקו העלין באופן שנראה שצמקו, דהיינו שנתהפכו למראה הנוטה לליקוי, אז נראה הדבר שפסק גידולם והם מותרים. ונראה לפי זה, שכל זמן שהם עומדים במראיתם הקודמת זהו נקרא עדיין שהם שחורין ואסורין. ויש* מי שדבריהן נוטים לומר, שכל אלה הסימנים, אם היו העלין שלהם שחורין או ירוקין, נאמרו רק כשאין אנו יודעים אם נתגדלו רובם בשביעית או לא, אז אנו סומכין על סימן זה, שאם היו העלין שחורין הוא ראיה שגדלו רובן בשביעית ואסורין, ואם היו העלין ירוקין סימן הוא שרובן גדלו בששית ומותרין, שהעיקר הוא להם שאנו הולכים אחר הרוב בדין גידולין כאלה, ולפי זה אם ידוע לנו שנתגדלו רובן בששית מותרים הם, אפילו אם השחירו העלין שלהן, ואם ידוע שנתגדלו רובן בשביעית אסורין הן אפילו אם הוריקו העלין שלהן. ועכ\"פ האיסור, כשהעלין שחורין או שידוע שהרוב גדל בשביעית, הוא ג\"כ על גידול ששית שבבצלים הללו, וזה שלא כדעה הראשונה, הסוברת שהאיסור הוא רק על העלין הנוספים ולא על כל הבצלים כולם.* וי\"א שזה הסימן של שחרות העלין הוא מורה רק שהוסיפו מעט בשביעית, אלא שגם ע\"י מעט האיסור הנוסף נאסר ג\"כ הגדל בששית כולו, וע\"כ אם היו העלין שחורין אסורין כל הבצלים. ולכל הדעות האחרונות כולם שונים דין זה, שיש חילוק בבצלים הללו שצמחו, בין אם היו העלין שחורין או ירוקין, שהדברים אמורים בבצלים מחוברים לקרקע, אבל לדעה הראשונה הדברים אמורים בבצלים תלושים, שצמחו בתלוש ע\"י ירידת גשמים, שאז אם העלין שחורין דינם כנטועים בארץ ואסורין העלין, ואם הם ירוקין מותרין גם העלין, אבל אם היו נטועים בארץ הולכים בהם אחר לקיטה לדעה זו, שכל ירק הולכים בו אחר לקיטה, ואין חילוק בזה בין היו העלין שחורין או ירוקין." + ], + [ + "בצל שעקרו בשביעית ונטעו בשמינית, ורבו גידוליו על עיקרו, העלו גידוליו את עיקרו והותר הכל, הואיל ושביעית אסורה ע\"י קרקע כך נטילתה ע\"י קרקע. וי\"א* שאין היתר במה שרבו גדוליו על עקרו באופן זה, שעקרו בשביעית ונטעו בשמינית, יותר מאם לא עקרו בשביעית, שאם היה הולך וגדל בשמינית לא היו גידולין מבטלין את עקרו, כיון שהגידולין הולכים מהנטיעה הראשונה, שהיו בה הגידולים של איסור, אלא א\"כ הרכין והטה את הבצלים בעיקום אחר שתילתן בשמינית, וגלה בזה את דעתו, שלא ניחא ליה בגידולם כדי לבטל את האיסור, ואז הם מבטלין את האיסור כשרבו עליו, אבל אם לא עשה כן אין הגידולין מבטלין את האיסור, כשעקרן בשביעית ושתלן במוצאי שביעי ת כמו שלא היו מבטלין אותו אם היו מתגדלין במוצאי שביעית בלא עקירה בשביעית. וי\"א* שכל זמן שהבצלים עומדים בעינם, ויש להכיר בהם בעין את העיקר ואת הגידולין, אז אין גידולי היתר מבטלין את האיסור, ולא יועיל מה שרבו גידוליו על עקרו, לבטל את העיקר האסור, ואין אומרים שגידוליו מבטלין את עקרו, כ\"א כשדכן במדוכה ושחקן עד שאין ניכר האיסור וההיתר כ\"א בפני עצמו, אז מועיל מה שריבה גידוליו של מוצאי שביעית על עקרו, שגדל בשביעית, להתיר ע\"י ביטול האיסור ברוב היתר. והיתר זה של ביטול ברוב אינו מועיל, כ\"א באופן כזה שנגמר גידולו במוצאי שביעית, אבל כל שנגמר גידולו בשביעית אין מועיל רוב היתר אפילו כשדכן ואין האיסור ניכר לבדו," + ], + [ + "הפירות שיוציא האילן בשביעית לא יאספם כדרך שאוסף בכל שנה, שנאמר ואת ענבי נזירך לא תבצור, ואם בצר לעבודת האילן, או שבצר כדרך הבוצרים לוקה. וי\"א* שכל עיקר איסור זה, שלא יאסוף את הפירות כדרך שאוסף בכל שנה. הוא רק במשומר שאם שמר ולא הפקיר את פירותיו, אסור לאסוף אותם כדרכם בכל שנה, וזהו איסור מוסיף עליו, שחוץ ממה שביטל המצוה של השמטת הפירות. שתתבאר להלן, ע\"י מה ששמר ולא הפקיר את פירותיו, אם אותן הפירות עצמן בצר כדרך הבוצרים עובר הוא על האיסור שאסרה תורה: את ענבי נזירך לא תבצור, היינו שאם עבר ושמר אותם. והפריש מהם בני אדם לא יאספם ויבצרם כדרך הבוצרים, אבל כל שהפקיר את הפירות כדין, והכל הולכין ובוצרים אותם כרצונם, מותרים הכל, וגם בעל הפירות בעצמו, לבצור אותם אחר ההפקר, כדרך הבוצרים בכל שנה. וי\"א* שבמשומר אסור לבצור אפילו שלא כדרך הבוצרים, ומה שמותר לבצור. אלא שצריך דוקא שלא יהיה כדרך הבוצרים, זהו דוקא במופקר. וי\"א* שבמחובר אין שום היתר של בצירה אפילו במופקר, וכל מה שהותר ע\"י שינוי לא הותר כ\"א במה שכבר נתלש, שלא יעשה את העבודות שבתלוש שבו כ\"א ע\"י שינוי, ועצם התלישה מן המחובר צריך שתהיה דוקא ע\"י קיטוף ותלישה ביד ולא ע\"י שום קצירה, אפילו אם אינה כדרך הקוצרים והבוצרים." + ], + [ + "וכיצד עושה תאנים של שביעית, אין קוצין אותן במוקצה אבל מיבשן בחרבה. פירוש* שלא ייבש אותן לעשותן קיץ, במקום המתוקן ומיוחד לכך בכל השנים לעשות אותן, אלא מיבשן במקום חורבה, שאינו מיוחד לזה, ויש בזה שינוי. ויש אומרים.* שהדברים אמורים בענין לקיטת התאנים מן האילן, שאין קוצצין אותן במקצע המיוחד לקציצת תאנים, אלא קוצץ אותן באיזה מין סכין אחר כעין חרב, שאינו עשוי כצורת המקצע המיוחד לכך. ויש אומרים* שכשמייבשין את התאנים דרך הוא לחתוך את עוקציהן, ויש לזה כלי מיוחד לחתיכת העוקצין, ובשביעית לא יחתוך את העוקצין באותו הכלי המיוחד לכך, כדי שיהיה בזה שינוי.", + "ולא ידרך ענבים בגת, אבל דורך הוא בעריבה. ולא יעשה זיתים בבית הבד, אבל כותש הוא ומכניס לתוך בד קטן ביותר, וטוחן בבית הבד ובקוטב, ומכניס לבד קטנה. וכן בשאר הדברים כל מה שיכול לשנות משנה. * תאנים של שביעית אין עושין אותן דבילה, אבל עושין אותן גרוגרות. וכבר נתבאר שי\"א שכל אלו השינויים אמורים רק במשומר, וי\"א שכל זה במופקר, ומשומר חמיר טפי" + ], + [ + "מצות עשה להשמיט כל מה שתוציא הארץ בשביעית, שנאמר והשביעית תשמטנה ונטשת. וכל הנועל כרמו או סג שדהו בשביעית ביטל מצות עשה, וכן אם אסף כל פירותיו לתוך ביתו, אלא יפקיר הכל, ויד הכל שוין בכל מקום, שנאמר ואכלו אביוני עמך. ויש לו להביא לתוך ביתו מעט, כדרך שמביאין מן ההפקר, חמש כדי שמן חמשה עשר כדי יין, ואם הביא יתר מזה מותר. * ואפילו אם סג את שדהו ונעל את כרמו, על מנת שיחלק את הפירות אח\"כ לעניים, ג\"כ עובר הוא על מצות עשה של השמטת הפירות, ומן הדין היה חיוב לפרוץ פרצות בשדהו ובכרמו, כדי להראות בזה שהוא מפקיר לכל, אלא שתקנו חכמים שלא יעשה כן מפני תיקון העולם, והיתה תקנתם שאינו מחויב לפרוץ ביחוד בשביל שביעית, אבל לעשות מעשה, לגדור את שדהו ואת כרמו או לנעול אותם, זה אסור גם לאחר התקנה." + ], + [ + "אין שביעית נוהגת אלא בארץ ישראל בלבד, שנאמר כי תבואו אל הארץ אשר אני נותן לכם, ושבתה הארץ שבת לד'. ונוהגת בין בפני הבית, ובין שלא בפני הבית. * ולא נהגה שמיטה עד שבאו אבותינו לעיקר ארץ ישראל, וכבשו אותה וחלקוה, עד שהיה כל אחד ואחד מכיר את חלקו. י\"א* שנוהגת שביעית גם בזמן הזה מן התורה, משום שאין השביעית תלויה ביובל כלל, ואע\"פ שאין היובל נוהג אלא בזמן שכל יושביה עליה, מ\"מ שביעית נוהגת גם בזמן הזה, ומשום קדושת הארץ סוברים הם שקדושה שניה קדשה לשעתה וקדשה לעתיד לבא, ולא בטלה קדושת הארץ בחורבן בית שני. וי\"א,* שבזמן הזה אין שביעית נוהגת כ\"א מדרבנן, וי\"א שאפילו בזמ הבית, מעת שגלו שבט ראובן וגד וחצי שבט המנשי, ומכל שכן בימי עזרא בבית שני, היתה שביעית נוהגת רק מדרבנן. ויש מי* שאומר, שבזמן הזה, כיון שאין לנו בית דין סמוך, שיקדש שנים וימנה שמיטים, אין השביעית נוהגת אפילו מדרבנן, ואינה אלא מדת חסידות, והיא דעת יחידים. ונראה שאפילו לדבריהם כבר קבלו אבותינו יושבי ארץ ישראל מעולם, גם אחר שכבר לא היה ב\"ד מקדש שנים, לחוש ולהנהיג שביעית, זכר לחיוב שביעית של תורה, שתהיה נוהגת כאשר ישובו כל ישראל לארץ ישראל ויהיו כל יושביה עליה." + ], + [ + "כל שהחזיקו בו עולי בבל, עד כזיב אסור בעבודה, וכל הספיחין שצומחין בו אסורין באכילה. וכל שלא החזיקו בו אלא עולי מצרים בלבד, שהוא מכזיב ועד הנהר ועד אמנה, אע\"פ שהוא אסור בעבודה בשביעית, הספיחין שצומחין בו מותרין באכילה, ומהנהר ומאמנה והלאה מותר בעבודה בשביעית. * וכזיב ואמנה עצמן דינם כלחוץ, וכזיב אסורה בעבודה ומותרת באכילת ספיחין, ואמנה מותרת גם בעבודה. ומה שמותר באכילת ספיחין י\"א* שמ\"מ קדושת שביעית נוהגת בהן, אלא שאינן חמורים כחומר של ספיחין של ארץ ישראל העקרית, שאסורין באכילה לגמרי, ואלה שגדלו במקומות, שלא החזיקו בהן עולי בבל אלא עולי מצרים בלבד, מותרין הן באכילה, ולפי זה ק\"ו הדברים, שקדושת שביעית נוהגת בפירות שנזרעו בהן באיסור או שזרען גוי. וי\"א,* שגם דין ביעור אין נוהג באותן המקומות, שלא כבשום עולי בבל, ומותרין הפירות באכילה ג\"כ אחר הביעור. ויש* מסתפקים, אם לדעה זו אין נוהגת כלל קדושת שביעית בפירות של אלו המקומות, וכשם שאין הביעור נוהג בהן, כך אין נוהג בהן שום דבר מקדושת פירות שביעית, או שרק קל הוא שהקילו בדין הביעור שלא יהא נוהג בהן, אבל כל שאר דין פירות שביעית נוהג בהן, ואסורין הן לאכלן בתורת פירות של שאר השנים, כ\"א בקדושת פירות שביעית. וי\"א,* שדבר ברור הוא שבאותן המקומות, שאמרנו ששם נאכלים הפירות שלהם בשביעית, אלא שאסור לעבוד את הארץ, נאכלים הם בתורת פירות של כל השנים, ואין קדושת שביעית נוהגת בהן כלל." + ], + [ + "סוריא, אע\"פ שאין שביעית נוהגת בה מן התורה, גזרו עליה שתהיה אסורה בעבודה בשביעית כארץ ישראל, כדי שלא יניחו ארץ ישראל וילכו וישתקעו שם. אבל עמון ומואב, ומצרים, ושנער, אף ע\"פ שהן חייבות במעשרות מדבריהם, אין שביעית נוהגת בהן. * ובסוריא שגזרו עליה איסור עבודה, לא גזרו אלא על עבודת מחובר, שהיא עבודת קרקע ממש, אבל לא גזרו על כל המלאכות שבתלוש, שמותר לעשותן בסוריא כדרכן בכל השנים בלא שינוי. ועמון ומואב זה שאמרנו שאין שביעית נוהגת בו, יש* מסתפקים איזה חלק הוא מן הארץ של עבר הירדן. אם הוא אותו החלק שכבש משה מסיחון, ואע\"פ שאז נתקדשה בקדושת ארץ ישראל ע\"י כבוש זה כמו כל עבר הירדן, שהוא בכלל ארץ ישראל, מ\"מ הניחו עולי בבל ולא קדשו אותה בקדושת ארץ ישראל גמורה, ואע\"פ שכל זה שלא החזיקו עולי בבל דין הוא שאע\"פ שהוא נאכל אינו נעבד, מ\"מ היה להם איזה טעם לחלק בקדושה זו, ולהפחית את קדושת ארץ עמון ומואב, שלא תהיה נוהגת בה שביעית כלל, - או שמא כל מה שכבר כבשום עולי מצרים אין חילוק בדבר, ואפילו מה שלא החזיקו בהם עולי בבל מ\"מ קדושת שביעית נוהגת בהן, אלא שלענין אכילה הקילו, א\"כ ארץ עמון ומואב שנכבשה ע\"י משה היא ג\"כ כמותן, שבמקומות שקדשום עול בבל נוהג בהם דין שביעית לענין איסור עבודת קרקע, ועמון ומואב שאנו אומרים שאין דין שביעית נוהג בה, היינו ארץ עמון ומואב שלא נכבשה ע\"י סיחון, שאותם לא כבשו ישראל כלל, ונשאר דינם כדין שאר חוץ לארץ. ויש* מי שאומר, שארץ עמון לא כבשוה ישראל ולא נכבשה ע\"י סיחון, רק ארץ מואב לבדה, וארץ עמון שלא נכבשה ולא נתקדשה מעולם בקדושת ארץ ישראל, היא נקראת בלשון חכמים בשם ארץ עמון ומואב, שעליה אמרו שאין שביעית נוהגת בה." + ], + [ + "עבר הירדן שביעית נוהגת בה מדבריהן, וספיחי סוריא ועבר הירדן מותרין באכילה, לא יהיו ארצות אלו חמורים מארץ ישראל שהחזיקו בה עולי מצרים. ויש* מי שנראה מדבריו, שאפילו אם יתברר לנו, שהיו מקומות בעבר הירדן, שהחזיקו בהן עולי בבל, מ\"מ אין בהן אותו חומר שבמקומות שהחזיקו בהן עולי בבל בעיקר ארץ ישראל, והספיחים מותרין בהם באכילה. ויש* מסתפק לומר, שהיתר זה של עבר הירדן נאמר רק בכל מה שלא נתקדש ע\"י כיבוש של עולי בבל, אבל אם ימצאו בהן מקומות, שכבשום עולי בבל, צריך דינם להיות ככל חומר דין עיקר ארץ ישראל במקומות שכבשום עולי בבל, לענין קדושת הפירות ולענין חיוב ביעור ואיסור ספיחין. ואותן שסוברים, שכל מה שלא החזיקו עולי בבל מותרין הפירות שם לגמרי, בלא שום קדושת שביעית כלל, לדעתם צריך לומר שגם הפירות של עבר הירדן מותרין לגמרי, ואין נוהג בהם לא קדושת שביעית ולא ביעור. ולדעת הסובר, שאפילו במקומות שכבשום עולי בבל ומלכי בית שני, מ\"מ אין חומר שביעית לענין הפירות נוהג בהן יותר מהמקומות שלא כבשום עולי בבל בעיקר ארץ ישראל, מה ששנינו שיש דין ביעור בעבר הירדן, בשלש הארצות לביעור, לדבריהם, היה הדבר נוהג בבית ראשון קודם שבטלו היובלות, שהיה דין שביעית מוחזק והולך שם מכיבוש משה, אבל אחר שבטלה שביעית ע\"י הגלות שוב לא חזרה בעבר הירדן, לדעת זו, כ\"א לענין קדושת איסור עבודה, אבל לא לענין קדושת הפירות וחובת ביעור." + ], + [ + "נכרי, שקנה קרקע בארץ ישראל וזרעה בשביעית, פירותיה מותרין, שלא גזרו על הספיחין אלא מפני עוברי עבירה, והנכרים אינם מצווין על השביעית כדי שנגזור עליהם. י\"א*, שרק איסור ספיחין מותר הוא בשדה שקנה נכרי, אבל מ\"מ כל איסורי שביעית נוהגים, בין בקרקע זו שהיא בקנין הנכרי בין בפירותיה, שצריך לאוכלם בקדושת שביעית, ואסורים בסחורה ובאיבוד, וחייבים בביעור. ויש אומרים,* שהפירות מותרין הם לגמרי, ואין נוהג בהן קדושת שביעית כלל, משום שבזמן הזה, דשביעית מדרבנן היא, סומכין אנו על מי שסובר שיש קנין לנכרי, לפחות כל זמן שהוא תחת ידו, להפקיעו מקדושת שביעית, כמו שהוא מפקיע מקדושת תרומות ומעשרות, כל זמן שלא נגמרה מלאכתה ביד ישראל. ולפי סברה זו יש* שנראה להם, שאם הקרקע היא של נכרי אין בה שום קדושת שביעית, לא לענין פירות שביעית ולא אפילו לענין איסור עבודה, כיון שכ\"ז שהיא ביד נכרי קדושתה נפקעת ממנה בזמן הזה, ששביעית היא דרבנן לדעת רבים. והסוברים*, שקדושת שביעית נוהגת גם בקרקע של נכרי ובפירותיו, סוברים הם ג\"כ, שהם פטורים מתרומ\"ע, כדין פירות שביעית, שאין חיוב תרומות ומעשרות נוהג בהם, על כן אפילו אם נגמרה מלאכתם ביד ישראל ג\"כ הם פטורין מתרומ\"ע. ולי\"א, שאין נוהגת קדושת שביעית כלל בשל נכרים, דינם כדין כל השנים. שאם לקח ישראל מן הגוי פירות, וגמר מלאכתן ביד ישראל, צריך להפריש תרומות ומעשרות וצריך להפריש מעשר עני ולא מעשר שני, ויפריש בלא ברכה. ויש* מאותן המחמירים לומר, שנוהג דין קדושת שביעית בשל נכרי, ואין בו אלא היתר של ספיחים, שמ\"מ מותרין לקנות מן הנכרי בכסף, ואין חוששין משום מכשול, שיהיה בידו כסף של שביעית ויתננו לישראל, והישראל יוציא אותו בתורת כסף של שאר השנים. ויש מי* שמחמיר ואומר, שאסור לקנות גם מן הנכרי מפירות שלו בארץ ישראל בשביעית, ורק כשנותן לו הגוי במתנה מותר ליקח, או להחליף עמו בבשר וכיוצא בו, במה שאין חשש מכשול במה שיבא ליד ישראל לאכל אותו בקדושת שביעית. וכבר* הוסכמה ההלכה, שאין קדושת שביעית נוהגת כלל בפירות של נכרי, וחייבים הם בתרומ\"ע כשגמרו ישראל." + ], + [ + "עיירות ארץ ישראל הסמוכות לספר, מושיבין עליהן נאמן, כדי שלא יפוצו נכרים ויבוזו פירות שביעית. ויש מי שמסתפק* אם באו נכרים בכלל ישראל לזכות בפירות שביעית, אם מונעין אותם או אין מונעין מפני דרכי שלום, כמו שאין ממהין בידיהם בלקט שכחה ופאה מפני דרכי שלום, או שיש לומר שמתנות עניים שאני, שאין בהן שום קדושה, אבל פירות שביעית, שקרויים קודש ואית בהו קדושה, יש לומר שמונעים את הנכרים מליקח אותם, ואע\"פ שאין צריך להושיב נאמן, כ\"א על העיירות שעומדות על הספר. ולא על שאר עיירות, היינו שבעיירות העומדות על הספר חשו שמא יבאו נכרים בהמון, והיו מושיבים שם שומר נאמן בקביעות, ובשאר עיירות לא חששו לזה, אבל אין ה\"נ אם מזדמן הדבר, ובאים נכרים לבוז פירות שביעית, בכל ענין יש לומר שמותר למחות בידם, ויש לומר שגם חיובא איכא למחות ושלא בידן, למסור להם דבר שהוא קודש. ובעיירות של עכשיו שהן מפוזרות בין הנכרים היושבים סביבן, שדינן כעומדות על הספר, נראה שודאי ראוי להושיב שומר נאמן, שלא יבוזו נכרים את הפירות של קדושת שביעית.* ומותר להשכיר בהמתו לנכרי אע\"פ שהוא יודע שהנכרי יעבוד בה בשדהו בשביעית, שאין אדם מצווה על שביתת בהמתו בשביעית, ומשום לפני עור ל\"ת מכשול אין כאן שאין הנכרי מצווה כלל שלא לעבוד בשדהו בשביעית. ויש* מי שמתירין להשכיר שדהו לנכרי בהבלעה לפני שביעית. אע\"פ שהוא עושה בה עבודתו ג\"כ בשנה השביעית, מהאי טעמא שאין על הנכרי שום איסור במה שעובד את השדה המושכרת לו. ויש אוסרים ואומרים, שאע\"פ שאין הנכרי עושה איסור, מ\"מ כיון ששכירות לא קניא עובר הישראל באיסור עשה של שביתת שדהו, במה שהנכרי עובד אותה. וכבר נתבארו לנו הדברים בטעמם למעלה* וביארנו שם שלהמתירין מדינא היה ראוי להתיר גם בלא הבלעה, כיון שסוברין הם, שמה שהנכרי עובד בקרקע של ישראל אין שום איסור בזה על ישראל, שמה שאמרה תורה ושבתה הארץ שבת לד' הכונה היא לישראל, שהוא בר חיובא בשביתה לא יעבוד את הארץ, אבל מה שנכרי עובד אין זה נקרא כלל שאין הארץ שובתת שבת לד', כיון שהמצווה על שביתת השביעית איננו עובד. וא\"כ מה שאסור לישראל לצוות לנכרי לעבוד בשדהו בשביעית הוא רק משום איסור שבות, שאינו נוהג רק בשבת לבד כ\"א. כמו דקיימא לן להלכה, גם בכל איסורי תורה, אבל כל זה הוא רק כשהנכרי עושה על דעת ישראל, אבל כשהוא שוכר את הקרקע לצורך עצמו אין כאן שבות כלל, כיון דאדעתיה דנפשיה קא עביד, ומה שיש באופן כזה בשבת איסור משום שכר שבת, ומותר רק בהבלעה, לא מצינו שאסרו חכמים שכר שביעית כמו שאסרו שכר שבת. על כן לדעת המתירין היה ראוי להתיר מדינא גם בשכירות שלא בהבלעה, אלא שהחמירו המתירין בדבר, כדי להרחיק מן העבירה, שלא יהיה נראה ששולח ישראל את הנכרי לעשות עבודתו בשביעית בשדהו, ועל כן לא התירו אלא בהבלעה." + ] + ], + [ + [ + "פירות שביעית נתנו לאכילה ולשתיה ולסיכה, ולהדלקת הנר ולצביעה. מפי השמועה למדו: תהיה, אף להדלקת הנר ולצבע בהן צבע. מיהו* צביעה מותרת גם לכלים, משום שדרך עיקר הצביעה היא לא לצבע אדם ובהמה כ\"א כלים, אבל סיכה אינה מותרת כ\"א סיכת אדם, ואסור לסוך את הכלים בשמן של שביעית. ונראין הדברים, שהוא הדין שסיכת בהמה גם כן אסורה." + ], + [ + "לאכילה ולשתיה כיצד, לאכול בדבר שדרכו לאכול ולשתות דבר שדרכו לשתות, כדין תרומה ומעשר שני." + ], + [ + "ולא ישנה פירות מברייתן, כדרך שאינו משנה בתרומה ומע\"ש. דבר שדרכו לאכול חי לא יאכלנו מבושל, ודבר שדרכו להאכל מבושל אין אוכלין אותו חי. לפיכך אין שולקין אוכלי בהמה, ואינו מטפל לאכול תבשיל שנפסד והפת שעפשה, כדרך שאינו אוכל בתרומה ומעשר. ואין* מחייבין אותו לאכול קניבת ירק ואסור לאכול תרדין חיים ואסור לכוס חיטין חיות, שאין זה דרך אכילה כ\"א דרך הפסד. ואין מחייבין אותו לשתות היין המעורב בשמריו, ולא אנגרון, ולא אכסגרון, שהם משקין שאין דרך בריאין לשתותן. שלכתחילה אסור לעשות אותן מפירות שביעית, ואם נעשו באיסור אין מחייבין אותו לשתותן כדי שלא לאבד פירות שביעית. החושש בשניו לא יגמא חומץ ופולט אבל מגמא ובולע. ומטבל כל צרכו ואינו חושש משום איבוד. החושש בגרונו לא יערענו בשמן אבל נותן הוא שמן הרבה לתוך אנגרון ובולע.* תמרים של שביעית מותר לקבצן ולחבצן כעיגול של דבילה, אבל אסור לעשות מהן שכר. תאנים של שביעית אין עושין אותן דבילה אבל עושין אותן גרוגרות. ומפררין רמונים לעשות פרד. וסוחטין ענבים לעשותן צמוקין. וכן אין עושין תמרים דבש ולא תפוחים יין ולא סתוניות חומץ, חוץ מזיתים וענבים בלבד, שהם עומדין למשקין, מותר לעשות מהן שמן ויין. עבר ועשה האוכל משקה, במקום שאסור לעשותו, הרי זה שותהו.* אין נותנים דבילה וגרוגרות לתוך המורייס, מפני שהוא מאבדן, וי\"א שאם אינו סוחטן מותר. אבל נותן את היין לתוך המורייס. יין של שביעית שנפל לתוך המורייס, צריך לבער. ונותן אדם דבילה וגרוגרות לתוך התבשיל, כדרך שהוא נותן את התבלין, ולא יסחטן להוציא מהן משקין, ובתבלין מותר. מפני שכך הוא דרכן לסוחטן כדי לתבל בהן. ואין עושין את היין אלונתית, שאין זה אלא לרפואה, ומהראוי למאכל אדם אסור לעשות למלוגמא ורפואה. ונראה שאסור לעשות מיין של שביעית יין המעורב בצמח חינה, שהוא מיוחד על ידו לרפואה. אבל מערבין יין ודבש ופלפלין וכיוצא בהן לאכלן.* אין מבשלין יין של שביעית מפני שהוא ממעיטו. וי\"א שמותר לבשל, מפני שאע\"פ שהוא ממעיטו במדתו הוא משביחו. שהמבושל הוא יותר טוב ומתקיים מהחי. ואין כובשין בצלים של שביעית בחומץ של שביעית. מפני שמפסיד החומץ. ואע\"פ שהוא משביח את הבצלים, לא הותר להפסיד פרי אחד של שביעית בשביל להשביח הפרי האחר, אע\"פ שגם הוא של שביעית, וקל וחומר שאסור לכבוש בצלים של שאר שני שבוע בחומץ של שביעית. אין מערבין תבואה וקטניות כאחד, אבל מערבין שומשמין בעדשים, מפני שתבואה וקטניות אינם מתפרשים יפה זה מזה כשכוברין אותן, אבל שומשמין מעדשים מתפרשים יפה זה מזה ע\"י כברה, וכל דבר שמתפרש זה מזה ע\"י כברה מערבין זה עם זה. ונראה, שדוקא מיני קטניות כאלה, שהם שוים במדתן עם תבואה, באופן שלא יתפרשו זה מזה ע\"י כברה, אסור לערבן זה בזה, אבל מינים כאלה שאינם דומין בגדלם, שאם יכבר אותן יתפרשו זה מזה, מותר לערבם. ויש* מי שנראה מדבריו, ששומשמין עם עדשים מותר לערב, אפילו אם אינם מתפרשים זה מזה ע\"י כברה. ומשחרבה יהודה* התחילו להיות מערבין תבואה בתבואה וקטניות בקטניות, אבל לא תבואה בקטניות, ולא קטניות בתבואה כדרך* שמרקדין את הקמח כל השנים כך נוהגין בשביעית, מרקד לאכול ומשליך את המורסן. וזה שמותר להשליך את המורסן הוא דוקא כשמרקד כדרך רוב בני אדם, שאין מחייבין אותו לשמור את הפסולת, אבל אם רצה לעשות סולת מנופה מנפות הרבה, עד שיוצא קב או קביים מן הסאה, לא ישליך את השאר, מפני שהוא ראוי לאכילה, אלא יניחהו במקום המוצנע." + ], + [ + "ואין מבשלין ירק של שביעית בשמן תרומה, שלא יביאנו לידי פסול. ואם בשלו מעט ואכלו מיד מותר, שהרי לא הניחן כדי לבא לידי פסול. ויש* מי שאומר שגם לכתחילה מותר לבשל דבר מועט, כדי לאכול מיד. ונראה, שדוקא כשהוא מקיים ואוכל מיד, אז יוצא הוא מכלל איסור הבישול, אבל אסור להשהות אע\"פ שלכתחילה בשל כדי לאכול מיד." + ], + [ + "פירות המיוחדין למאכל אדם, אין מאכילין אותן לבהמה לחיה ולעופות. הלכה הבהמה מאליה לתחת התאנה ואכלה, אין מחייבין אותו להחזירה, שנאמר ולבהמה ולחיה אשר בארצך תהיה כל תבואתה לאכול." + ], + [ + "לסיכה כיצד, לסוך דבר שדרכו לסוך, ולא יסוך יין וחומץ, אבל סך הוא את השמן, ולא יפטם את השמן, ולא יסוך במרחץ, אבל סך הוא מבחוץ ונכנס. * ואע\"פ שאסור לפטם את השמן לעשותו שמן ערב, מ\"מ אם עבר ופטם אותו סך בו, אבל את היין אסור לסוך לעולם, שאין דרכו של יין לסיכה. ומותר* ליקח שמן ערב בשביעית, אפילו ממי שאינו מוחזק שהוא נאמן על השביעית להחזיק את הדמים בקדושת שביעית, ובלבד שלא יהיה מוחזק לחשוד. ונראה, שהיינו כשהשמן הוא של ערב שביעית, אלא שיש ספק על עקרי הבשמים המעורבים בו, שמא הן משל שביעית, וכיון שהוא בתערובת ואינו בעין לא החמירו בזה לקחת דוקא מהמוחזק לנאמן, אע\"פ שאסור למסור דמי שביעית לעם הארץ יותר משלש סעודות* בזה לא גזרו, אבל אם השמן עצמו הוא של שביעית, דין שמן ערב הוא כדין כל פירות שביעית. סך* אדם שמן על גבי מכתו, ודוקא כשסך ע\"ג המכה עצמה כדרך שהוא סך על בשרו, אבל לא יטול במוך ויתן ע\"ג מכתו, שזהו דרך רפואה, ולא נתנו פירות שביעית לרפואה. החושש בראשו או שעלו בו חטטין סך בשמן של שביעית." + ], + [ + "שמן של שביעית אין חוסמין בו תנור וכירים, ואין סכין בו מנעל וסנדל, ואין סכין אותו בידים טמאות. נפל על בשרו, משפשפו בידים טמאות. ונראה שבזמן הזה שהכל בחזקת טומאה לא שייך דין זה שלא יסוך בידים טמאות*.", + "ולא יסוך רגלו בתוך המנעל, אבל סך הוא רגלו ולובש המנעל, וסך גופו ומתעגל על גבי קטבליא,* אפילו היא חדשה, שמועיל לה השמן כעין עיבוד, ג\"כ מותר. אבל לא יתן שמן ע\"ג טבלא של שיש להתעגל עליה מפני שמאבדו. שמן של שביעית נותנים אותו לגרדי האורג, לסוך בין אצבעותיו, מפני שהוא סך בזה את בשרו, ושמן של שביעית ניתן לסיכה, אבל אין נותנים אותו לסורק, שהוא נותן בצמר, ואין זה לאכלה, האמור בשביעית." + ], + [ + "להדלקת הנר כיצד, שמדליק את הנר בשמן שביעית עצמו. מכרו ולקח בו שמן אחר, או שהחליף שמן בשמן, שניהם אסורים בהדלקה שאין מדליקין בדמי שביעית. ולא יתן השמן לתוך המדורה, אלא מדליקו בנר.* וי\"א שאם מכר שמן של שביעית, ולקח בו שמן אחר, מותר להדליק בו כמו בשמן הראשון, מפני שכשם שניתן שמן של שביעית להדלקה כך ניתנו ג\"כ דמיו ומה שהוחלף בו להדלקה, אלא שאם מכר יין או דבר אחר, שאינו ראוי להדלקה ולסיכה, ולקח בו שמן, אז אותו שמן אסור הוא בסיכה ובהדלקה, מפני שנותנים עליו כל חומר של יין, שאינו בר סיכה והדלקה, כיון שנלקח עבור היין. וכן אם החליף שמן ביין אסור יין זה לזילוף, כמו ששמן אסור בזילוף, וכן השמן אסור בסיכה ובהדלקה. שהיין אסור בו, ואין לדבר זה תקנה כ\"א כשיחליף שניהם בחולין, ואז חוזר להם דינם הראשון, שהיין מותר בזילוף, והשמן בהדלקה ובסיכה." + ], + [ + "לצביעה כיצד, דברים שדרכן לצבוע בהן, אע\"פ שהן מאכלי אדם, צובעין בהן לאדם, אבל אין צובעין לבהמה מפירות שביעית, אפילו מאכלי בהמה, שאין קדושת שביעית חלה על צבעי בהמה ונראה* שמאוכלי בהמה מותר לעשות צבעין לאדם, אפילו מאוכלים כאלה שאינם עומדים לצביעה, רק שהם ראויים לצביעה, וכן* מותר לעשות צביעה לאדם ממיני מלוגמאות, שהם מיני רפואות שאינם לאכילה." + ], + [ + "מיני כבוסים, כגון בורית ואהל, קדושת שביעית חלה עליהם, ומכבסין בהן, שנאמר והיתה שבת הארץ לכם, לכל צרכיכם. אבל אין מכבסין בפירות שביעית, ואין עושין מהם מלוגמא, שנאמר והיתה שבת הארץ לכם לאכלה, ולא למלוגמא, ולא לזילוף, ולא להקיא, ולא למשרה, ולא לכביסה. וכלל* דין היתר ההנאה בפירות שביעית הוא הנאה כזאת שהיא באה לא מאוחרת מהביעור, יצאו משרה וכביסה בפירות שביעית, שהנאתן אחר ביעורן, שתיכף כששורין את הפשתן או הבגדים בהיין הוא נפסד ומתבער. וההנאה באה אחר שעושה היין את פעולת השריה והכביסה; ומה שמיני כבוסין, אע\"פ שחלה עליהן קדושת שביעית, מותרין לכביסה, ואינם נאסרין משום שהנאתן אחר ביעורן,* יש אומרים שאין אנו אומרים עיקר דין זה, שצריך שתהיה הנאתן וביעורן שוה, כ\"א בדבר העומד לאכילה, אבל במה שעומד לכביסה ולשאר צרכים לא איכפת לן, אפילו אם תהיה ההנאה באה אחר הביעור. ולפי זה אפילו אם נדע ממיני כבוסים כאלה, שההנאה תבא בהם אחר שבתהלה הם כלים ומתבערים, ג\"כ מותרין הם לעשות בהם כביסה בשביעית. ויש אומרים*, שהדין של צורך הנאתו וביעורו שוה, הוא נוהג ג\"כ בכל מה שהוא פירות שביעית, אפילו במה שעומד למשרה ולכביסה ולשאר צרכים, אלא מה שמותר לכבס במיני כיבוסים הללו, כגון הבורית והאהל וכיוצא בהן, ואסור לכבס ביין, ובשאר עניני פירות שביעית, הוא משום שדוקא בדבר העומד לאכילה, אם עושין ממנו כביסה, אז באה ההנאה אחר הביעור, שתיכף שהוא נעשה מאוס ואינו ראוי לאכילה הוא מתבער, וההנאה באה אח\"כ כשהוא עושה את פעולת כבוסו, אבל מה שעומד לכביסה, ואינו ראוי לאכילה, איננו חשוב אבוד ומבוער ע\"י מה ששורין בו את הבגדים, והוי ממש הנאתו וביעורו שוה. ולפי זה אם יהיה נודע לנו דבר של כביסה, שהוא מתבער ממש מן העולם לפני הנאתו, הרי זה אסור בפירות שביעית, אפילו באותם שהם מיני כבוסים, ואינם ראויים לאכילה רק לכבוס." + ], + [ + "כלל אמרו בפירות שביעית, כל שהוא מיוחד למאכל אדם, כגון חיטים תאנים וענבים וכיוצא בהן, אין עושין ממנו מלוגמא או רטיה וכיוצא בו אפילו לאדם, שנאמר לכם לאכלה, כל שהוא מיוחד לכם יהיה לאכלה ולא לרפואה, וכל שאינו מיוחד למאכל אדם, כגון קוצין ודרדרין הרכים, עושין מהן מלוגמא לאדם אבל לא לבהמה, וכל שאינו מיוחד לא לזה ולא לזה, כגון הסיאה והאזוב והקורנס הרי הוא תלוי במחשבתו, חשב עליו לעצים הרי הוא כעצים, לאכילה הרי הוא כפירות, למאכל אדם ולמאכל בהמה, נותנין עליו חומרי מאכל אדם, שאין עושין מהן מלוגמא, וחומרי מאכל בהמה, שאין שולקין אותן. ודוקא סיאה ואזוב וקורנס. שגדלים בשדות, אינם מיוחדים לא לזה ולא לזה, והולכים בהם אחר מחשבתו, אבל סיאה ואזוב וקורנס, שעלו מאליהן בחצר, סתמייהו לאדם הם ולא אזלינן בתר מחשבתו, ויש עליהם לעולם כל דין מאכל אדם,* ונראה שדוקא בחצר שמשמרת פירותיה. הם מיוחדים לאדם, אפילו כשעלו מאליהם, אבל בחצר שאינה משמרת פירותיה, אם עלו מאליהם דינם כסתם, שאינם מיוחדים לא לזה ולא לזה, והולכים בהם אחר מחשבת לקיטתו.* ודוקא בחצר, אבל בגינה אין סתמם לאדם, משום שבחצר כיון שהוא מצוי לראותם תמיד, ויודע ללקוט אותם בזמן הראוי להם, קודם שיתקשו ולא יהיו ראויים לאכילת אדם, הוי סתמא לאדם, מה שא\"כ בגינה אינם מיוחדים לא לזה ולא לזה והולכים אחר המחשבה. סיאה* ואזוב וקורנס הגדלים בשדות, שהולכים בחם אחר המחשבה, שמכרם המוכר לאוכלים והלוקח לקחם לעצים, יש בהם קדושת שביעית כאוכלים, שהולכים לחומרא אחר מחשבת המוכר. ואם המוכר מכרם לעצים, והלוקח לקחן לאוכלין, אפילו אם חשב עליהם אח\"כ לעצים דינם כאוכלין, שהולכין לחומרא ג\"כ אחר מחשבת הלוקח הראשונה שבשעת לקיחה. ואם חמוכר מכר לעצים והלוקח בשעת משיכה חשב לאוכלין, ואח\"כ כשנתן המעות חשב לעצים, דינם כאוכלין, דבתר משיכה אזלינן לחומרא. וכן אם כשנתן המעות חשב הלוקח לאוכלין, ואח\"כ כשמשך חשב לעצים, מ\"מ דינם כאוכלין, שאנו הולכים גם אחר מתן מעות לחומרא. ואם המוכר מכר לאוכלין, והלוקח לוקח לעצים. ולא גמרו את מקחם. כי היה זה המוכר מעמיד במקחו ובקש יותר, וגם הלוקח היה מעמיד במקחו שרצה בפחות, והלך זה לביתו וזה לביתו, ואח\"כ נתקבצו למקום אחד, ולקח זה החפץ בסתם, אם המוכר הוא שתבע את הלוקח לגמור את המקח, ונתן לו החפץ, אז ביטל המוכר דעתו לדעת לוקח, והולכים אחר דעת הלוקח, ואם הלוקח הוא שתבע את המוכר ומשך סתם, אז ביטל הלוקח דעתו לדעת המוכר והולכים אחר דעת המוכר, ויש בהם קדושת שביעית שהרי המוכר מכר לאוכלין.* חציר וירקות שדה ועלי קורקוסייה, שלקטן לרכך בהן החיטים, מותר לרכך וללחלח בהן החיטים, אבל אם לקטן למאכל בהמה אסור לרכך בהן חיטין, דהוי כמאבד אוכלי בהמה. ואסור לסחטן לעשות מהן סממנים לאדם, ואע\"ג דאוכלי בהמה עושין מהן מלוגמא לאדם, א\"כ מותר לעשות סממנים לאדם, אפילו מכל מה שהוא מיוחד לבהמה, שאין מלוגמא אסורה בשביעית כ\"א מאוכלי אדם, אבל זהו דוקא כשאינו מאבד את האוכלין כדי לעשות את המלוגמא, כ\"א שהם בעין ומשתמש הוא לצורך מלוגמא, אבל לסחטן כדי לעשות מלוגמא לאדם, כיון שהוא מאבדן בסחיטתן זהו אסור לעשות גם ממאכל בהמה. יש* מי שאומר, שאפילו כשלקטן לרכך בהם חיטים, שאז הם גרועים מאוכלי בהמה, שהרי אסור לרכך חיטים במה שהוא לשם אוכלי בהמה, מ\"מ יש בהם קדושת שביעית לענין זה שאסור לסוחטן לעשות מהן סממנים לאדם, וי\"א שאם לקטן להטן בהם חיטין מותר לעשות מהן סממנים לאדם אפילו על ידי סחיטה, שהרי הם עומדים לאבוד ע\"י הטנת החיטים ג\"כ, ולא אסרו באלה לסוחטן לעשות מהן סממנים לאדם כ\"א כשלקטן לשם אוכלי בהמה." + ], + [ + "מותר למכור אוכלי אדם ואוכלי בהמה וליקח בהם אוכלי אדם, אבל אין מוכרין אוכלי בהמה ליקח בהם אוכלי בהמה אחרת, ואין צריך לומר שאין מוכרים אוכלי אדם ליקח בהם אוכלי בהמה, ואם לקח בהן או החליף בהן, אוכלי אדם באוכלי בהמה, הרי הם כאוכלי אדם, שאין עושין מהן מלוגמא לאדם. ואם* לקח קניבת ירק והעלהו על הגג ונתיבש, ואינו ראוי רק לבהמה, מותר להאכילו לבהמה ולעשות ממנו מלוגמא לאדם, כדין מאכל בהמה, אע\"פ שקודם שנתיבש היה ראוי למאכל אדם, מ\"מ עכשיו כיון שנתיבש ואינו ראוי למאכל אדם יש לו כל דין מאכל בהמה. ונראים הדברים, שזהו דוקא כשנתיבש כ\"כ, עד שאינו יכול לחזור לרכותו, להיות ראוי למאכל אדם גם ע\"י שליקה, שאז אין שולקין אותו כדין מאכל בהמה, אבל אם הוא ראוי לחזור לרכותו, ע\"י תיקון של שריה או שליקה, אסור להאכילו לבהמה, וצריך דוקא לשולקו כדי שיהיה ראוי למאכל אדם, ויאכל לאדם בקדושת שביעית. ואפילו כשהוא יבש לגמרי, עד שאינו ראוי כ\"א לבהמה, אסור למוכרו ליקח מהן אוכלי בהמה אחרת. ואם החליף אוכלי אדם בקניבת הירק ואח\"כ העלה אותה לגג ונתיבש אסור לעשות ממנה מלוגמא לאדם, שכיון שבא מאוכלי אדם יש לו תמיד כל חומר של אוכלי אדם. ונראה שכל שכן הוא שאסור להאכילה לבהמה. ויש מי* שנראה מדבריו, שמותר ליקח באוכלי בהמה אוכלי בהמה אחרת. ויש מי* שנראין דבריו לומר, שכל עיקר האיסור של מכירת אוכלי בהמה, לקנות בהם אוכלי בהמה, היינו דוקא אוכלי בהמה אחרת, כלומר אוכלין כאלה שאינם ראויים לבהמה הראשונה, שהיו האוכלים הראשונים ראויים לה, אבל כשמוכר אוכלי בהמה, כדי ליקח אוכלי בהמה אחרים, ששני האוכלים ראויים בשוה לבהמה, אין ע\"ז משום איסור מכירת אוכלי בהמה כדי ליקח אוכלי בהמה אחרת. וקניבת ירק שנחשבת מאכל אדם, יש מי* שנראה מדבריו, שהוא דוקא אותה שקונבים אותה בעלי בתים מהירק, שהיא ראויה קצת לאכילה, אבל אותה שהגננים קונבים אותה נראה שיש לה דין מאכל בהמה לכל דבר. ויש מי* שנראה מדבריו, שקניבת הירק היא מאכל בהמה, ודינה כדין אוכלי בהמה, אלא שחייבת בביעור, ואם העלו אותה לגג ונתיבש זהו ביעורה. ונראין הדברים בקניבת ירק שמקנבים הגננים, והיבוש הוא באופן כזה, שאינו ראוי מעתה לבהמה כ\"א לעצים בעלמא, ובזה הוא כמבוער, ופקעה מינה תורת שביעית." + ], + [ + "פירות שביעית אין מוציאין אותן מהארץ לחוצה לארץ ואפילו לסוריא. ואין מאכילין אותן לא לנכרי ולא לשכיר. ואם היה שכיר שבת או שכיר שנה או שכיר חודש או שקצץ מזונותיו עליו, הרי הוא כאנשי ביתו ומאכילין אותו. ומאכילין את האכסניא פירות שביעית. ויש מי* שנראה מדבריו, שאין איסור להוציא פירות שביעית מארץ ישראל לחוץ לארץ יותר מפירות של כל השנים, שגם בהם יש איסור להוציאם לחוצה לארץ; וע\"פ האופנים המותרים, להוציא פירות הארץ לחוצה לארץ* תמיד, לדעה זו מותרין ג\"כ פירות שביעית להוציאם עד זמן הביעור, שמזמן הביעור ואילך, שנתחייבו בשריפה לדעה זו, מתחיל איסור הוצאה לחו\"ל, ומאז הוי כמו שמן שריפה ושאר קדשים, שגם כשנפסלו וצריכין ביעור מתבערין בקדושה. ויש* אומרים, שבאותן האופנים, שיש בהם היתר לעשות סחורה בפירות שביעית, מותר להוציאם לחוצה לארץ לסחורה כזאת. והאופנים המותרים בסחורה בפירות שביעית הם, או בדבר מועט כדי ערך מזון שלש סעודות, או כשלקח לעצמו והותיר, שמותר למכור את המותר, כמו שיתבארו כל אלה הענינים להלן בדברינו*. ויש* אומרים, שעיקר איסור סחורה הוא דוקא כשלוקט את הפירות של שביעית והוא בעצמו מוכר אותם, אבל אם הוא נותן לאחר ואחר מוכרם מותר, ואפילו אם האב לוקט ובנו מוכר על ידו ג\"כ מותר,* ואפילו חמשה אחים שלוקטים ואחד מוכר על ידם מותר, ומותר להאחד שלקט בעצמו למכור ג\"כ את מה שלקט הוא בהבלעה של המכירה, שמוכר בה את מה שלקטו אחיו. ולפ\"ז נראה, דכל שכן שמותר לעשות סחורה בפירות שביעית בהבלעה, שמוכר לו ביחד עם פירות שביעית פירות שאינם של שביעית, או דברים אחרים שאין בהם איסור סחורה, ואומר מפורש שהכסף שהוא מקבל הוא רק בשביל הדברים המותרים בסחורה, ונמצאים פירות שביעית רק במתנה בעלמא, שאין עליה איסור סחורה. אלא * שאפילו באופנים המותרים אסור לקבע את עצמו, למכור תמיד כל שעה במקום אחד. ויש מי שנראה מדבריהם* שבכל אופן אסור להוציא פירות שביעית מהארץ לחוצה לארץ, אפילו לסחורה. ומה שאסור להאכיל פירות שביעית לשכיר היינו אפילו שכיר ישראל, כשלא קצץ לו מזונותיו עליו. ונראה דמיירי שמאכילו ובזה הוא מנכה לו משכירותו, דהוי כפורע חובו בדמי שביעית.* ואכסניא שמותר להאכיל מפירות שביעית. היינו אורחים, אפילו הם נכרים, ולאו דוקא חילות של מלך אלא כל שהם אורחים אצלו מותר להאכילם פירות שביעית." + ], + [ + "אין פוסקין לאשה פירות שביעית, מפני שזה כמשלם חוב מדמי שביעית. אבל ניזונת היא משל בעלה. ויש מי* שנראה מדבריו, שעיקר החילוק הוא בין אם היא יושבת אצל בעלה שניזונת עמו, אע\"פ שאוכלת משלו מדמי שביעית אין זה כפורע חוב מדמי שביעית, אבל כשאינה אצל בעלה, אז היא אוכלת כגובה חוב של מזונות, ואסור לפרע חוב מדמי שביעית. ונראין הדברים, שכל זמן שלא הוזקק הדבר לבא לידי ב\"ד אלא היא בעצמה ניזונת משל בעלה, אין חילוק בין אם היא אצל בעלה או לא, ולעולם ניזונת היא מדמי שביעית של בעלה, אלא שאם בא הדבר לידי ב\"ד, שהם צריכים לפסוק לה מזונות, אז נעשה הדבר כחוב הבא להיות נפרע, ואסור לפסוק מזונותיה מדמי שביעית." + ], + [ + "אין אוספין פירות שביעית כשהן בוסר, שנאמר תאכלו את תבואתה, אינה נאכלת עד שתעשה תבואה. אבל אוכל מהן מעט בשדה כשהן פגים, כדרך שאוכל בשאר שני שבוע. ולא יכניס לאכול בתוך ביתו, עד שיגיעו לעונת המעשרות." + ], + [ + "ומאימתי יהיה מותר לאכול פירות האילן בשדה בשביעית, הפגין של תאנים משיזריחו אוכל בהן פתו בשדה, וכן כל כיוצא בהן. הבוסר משיוציא מים אוכלו בשדה, וכן כל כיוצא בו. הזיתים משיכניסו סאה של זיתים רביעית שמן פוצע ואוכל בשדה, הכניסו חצי לוג כותש וסך בשדה, הכניסו שליש מותר להכניס לביתו, שהרי הגיעו לעונת המעשרות. * ושאר כל פירות האילן כעונתן למעשרות כך עונתן לשביעית, ואסור לאכול מהן כלל קודם שהגיעו לעונת המעשרות אפילו בשדה, דדוקא* זיתים וענבים דרך הוא לאוכלם ג\"כ קודם גמרן בדרך עראי בשדה, ע\"כ יש בהם שיעור של היתר אכילה, ובזיתים גם סיכה, בשדה, קודם זמן ההיתר להכניס בבית ולאכול, אבל בכל הפירות אין שם אלא שיעור אחד, זמן הגעתם לעונת המעשרות, ואז מותר גם להכניס לבית, וקודם שיעור זה אסור אפילו בשדה. וי\"א* שה\"ה בכל הפירות משיגיעו לשיעור הדומה לפגין משיזריחו אוכלן בשדה. ושיעור השליש של זיתים* י\"א, שהוא משהכניסו שמן חלק תשיעי ממה שהם ראויים לעשות כשיהיו מבושלין לגמרי, זהו שליש גידולם שהוא עונתן למעשרות. וי\"א* שהשליש הוא הזמן שהם מכניסים שליש מהשמן שהם רגילים להכניס כשהם גמורים, ואם הם מכניסים שלשה לוגין לסאה, כיון שעמדו על לוג לסאה זהו השליש שלהם, ואם הוא עושה יותר גם השליש שלהם הוא נחשב יותר כפי מדתם. ויש* מי שאומר שהדבר הוא קצוב משהכניסו לוג לסאה זהו שליש שלהם, מפני שבמקומות שהזיתים הם רעים אינם עושים יותר משלשה לוגין לסאה, ע\"כ שיערו חכמים בכל מקום לפי המקומות הרעים. ונראים הדברים, שלפי דעה זו אפילו אם יזדמן שהזיתים הם כ\"כ רעים, עד שאינם עושים אפילו שלשה לוגין לסאה, מ\"מ לעולם אין נקרא הכנסת שליש כ\"א כשיכניסו לוג לסאה, דלא חלקו חכמים במדתן. ויש ספק* אם פירות שאוכלין אותן בשדה, שאסור להכניסן בבית, מפני שעדיין לא באו לשיעור זה של היתר הכנסה בבית, אם מותר לעשות מהן מלוגמא לאדם, שיש לומר שדוקא פירות שהם גמורים לגמרי, וראויין לאכילה גמורה, עליהן אמרה תורה לאכלה ולא למלוגמא, אבל כל מה שאנו מרבים ממקרא של מן השדה תאכלו את תבואתה, על היתר אכילה בשדה, כשאינו ראוי עדיין לאכילה גמורה, יש לומר שבהם מותר לעשות ג\"כ מלוגמא לאדם, או שמא אין חילוק בדבר, וכל שמותר לאיזו אכילה שהיא, אפילו לאכילת שדה, כבר אסור לעשות ממנה מלוגמא. ויש לדון, שקודם זה השיעור, שאינו ראוי אפילו לאכילת שדה, ודאי לכתחילה אסור לאסוף אותם מן האילן, משום שזהו הפסד להם כשתולשם, אבל אם נתלשו יש לומר שמותר לעשות מהם מלוגמא, כיון שאינו ראוי לשום אכילת אדם, שהרי קודם השיעור אסור לאכלם אפילו בשדה.*" + ], + [ + "מותר לקוץ אילנות לעצים בשביעית קודם שיהיה בהן פרי. אבל משיתחיל לעשות פרי לא יקוץ אותו, שהרי מפסיד האוכל ונאמר לכם לאכלה ולא להפסיד. ואם הוציא פירות והגיע לעונת המעשרות מותר לקוץ אותו, שהרי הוציא פירותיו ובטל דין שביעית ממנו.* ומיירי באופנים שאין בהן משום בל תשחית. כגון שהיה מעולה בדמים לעצים יותר מלפירות. או שהיה מזיק אילנות אחרים טובים ממנו, או שהיה ערך מקומו יותר יקר מריוח של העץ בפריו וכיוצא בזה, ובכל אלו כיון שנגמרו פירותיו מותר לקוצצו בשביעית, שאז אין בו גם משום הפסד של פירות שביעית." + ], + [ + "ומאימתי אין קוצצין האילן בשביעית, החרובין משישלשלו. פירוש* משיתחילו להכביד על האילן כעין שלשלת. ויש* מפרש משיוציאו חוט ארוך כעין שלשלת ואח\"כ כשזה החוט מתעבה נעשה מזה חרוב. וי\"מ* משיתחילו הענפים של האילן להתפשט כעין שלשלת, ומשמע מדבריו שהוא בזמן שלא התחיל הפרי כלל להתגלות עדיין.", + "והגפנים משיגרעו. י\"מ* שהוא משיגיעו לאותה מדת הגודל של גירוע, דהיינו כשיעור פול הלבן. וי\"א* שהשיעור משיגרעו מהם נטפי מים כשנוטלן ביד וידחקו אותם. ויש* מי שנראה מדבריו שזהו שיעור אחד כשיעור הגודל של פול הלבן. וי\"מ* שהוא השיעור משיעשו להם הגרעינין שלהן.", + "והזיתים משיניצו, ושאר כל האילנות משיוציאו בוסר. ואין קוצצין את הכפניות בשביעית, מפני שהוא הפסד כרי, ואם אין דרכן להעשות תמרים אלא בוסר (בספרי רמב\"ם שלפנינו כתוב כאן שיציץ*) מותר לקוץ אותן כפניות.", + "וי\"א* שאין איסור לקוץ הזיתים משיניצו בשביעית, אלא א\"כ יש בנץ כשיעור שכשיגדלו יהיה בהם רביע הקב של זיתים, שאז אסור לקוץ אותו בכל השנים, ובכה\"ג אסור בשביעית, אפילו באותו האופן שמותר לקוץ אילן כזה בכל השנים, כגון כשהוא מעולה בדמים לעצים יותר מלפירות או שצריך למקומו, שהוא שוה לו יותר משויו לפירות, אבל אם האילן אינו טוען כדי רובע זיתים, שאז אין בו בכל השנים איסור בל תשחית, בזו גם בשביעית מותר לקוצצם, והוא הדין לכל האילנות, שלהם צריך שיעור קב לענין איסור קציצה בכל ימות השנה, שדוקא כשהוא טעון זה השיעור אסור לקוצצו בשביעית, אפילו כשמעולה בדמים, אבל כשאינו טעון זה השיעור, איננו בכלל איסור קציצה בשביעית, אפילו אחרי שבא לידי התחלת פריו, כל אילן לפי השיעור שביארנו. ולענין שאר כל האילנות ששיעורן משיוציאו, יש* אומרים שהוא משיוציאו עלין, וי\"א* משיוציאו פרי, שהוא קרוב לגמרו." + ], + [ + "אין שורפין תבן וקש של שביעית, מפני שהוא ראוי למאכל בהמה, אבל מסיקין בגפת ובזגין של שביעית * תבן של שביעית אין נותנים אותו לתוך הכר או לתוך הכסת, ואם נתנוהו אחרים הרי הוא כמבוער,* יש שמפרש דוקא כשנתנוהו אחרים לתוך הכר או לתוך הכסת חושבין אותו כמבוער, ואינו צריך ביעור אחר, ומותר ליהנות מהכר והכסת עם תבן השביעית שבתוכם, אבל הנותן עצמו אסור לו, וקנסוהו שיוציאו ויבערו כדין הביעור, ויש מי* שמפרש שאין חילוק בין נתנוהו אחרים, או הנותן עצמו. אלא שאם נתנוהו לאחר השביעית משהגיע זמן הביעור הרי הוא כמבוער, אבל אם נתנו לתוך הכר או לתוך הכסת קודם שהגיע זמן הביעור, כיון שאז הוא עומד עדיין להאכיל לבהמה אסור להנות ממנו הנאה אחרת, וצריך להוציאו ולהאכילו לבהמה. ויש* מי שנראה מדבריו, שיש לחלק בין תבן הדק, שעומד למאכל בהמה, לתבן הגס שאינו עומד לכך, שיש לומר שהוא מותר בכל ההנאות. ונותנים אותו ג\"כ לתוך הכר או הכסת, ושורפין אותו. תנור* שהסיקוהו בתבן ובקש של שביעית יוצן, ונראין הדברים, שאין חילוק בין תנור חדש לישן, ולעולם רק יוצן ולא יותץ, אפילו חדש שהוא מתקיים ע\"י ההסקה הראשונה. י\"א,* שתבן וקש של שביעית, עד רביעה שניה של מוצאי שביעית, יש עליהן קדושת שביעית ככל דבר העומד למאכל בהמה, ואסור להנות מהן שארי הנאות של כילוי ואיבוד, חוץ מאותן ההנאות המותרות במאכל בהמה, ואחר רביעה שניה של מוצאי שביעית מותר לשרוף אותן וליהנות מהן בכל ההנאות שבעולם, שפקעה מהן קדושת שביעית מאז. וי\"א* שלא פקעה קדושת שביעית מהתבן והקש של שביעית משתרד רביעה שניה של מוצאי שביעית, כ\"א מאותן שהן בשדה שהן נפסדים ע\"י רטיבות הגשמים, ונעשים זבל, אבל מה שבבית אסורין אפילו אח\"כ אפילו אחר כמה שנים כל זמן שהן קיימין. וי\"א* שכיון שנפסד מה שבשדה ונעשה זבל פקעה קדושת שביעית גם ממה שבבית, אע\"פ שהן קיימין בעינם. וי\"א,* שעיקר קדושת שביעית שהל על תבן וקש. שיהיו נחשבין כמאכל בהמה, זהו דוקא אם לקטן למאכל בהמה, אבל כשלא לקטן למאכל בהמה אינם אסורין בשאר הנאות, ומותר ליהנות מהן, בגיבול טיט ובשריפה, בין קודם רביעה שניה בין אחר כן. וי\"א* שזמן ההיתר של שריפת תבן וקש של שביעית והנאתו, הוא עד זמן רביעה שניה של שנת השביעית עצמה, בתבן וקש של פירות שנכנס גידולם בשביעית. ויש מי שאומר,* שעד רביעה שניה נהנים מתבן וקש בכל ההנאות, ושורפין אותן ליהנות מהן במקום שאין עצים מצוים, ששם אין תבן וקש מיוחד לבהמה, כ\"א לעצים ולשאר הנאות, ומ\"מ קדושת שביעית חלה עליהן, באופן שאסור לאבדן בלא הנאה, עד רביעה שניה, שמאז פקעה מנייהו קדושת שביעית, ומותר לשורפן גם בלא הנאה." + ], + [ + "מרחץ שהוסקה בתבן ובקש של שביעית מותר לרחוץ בה בשכר. ונראה קל וחומר הדברים, שמותר לרחוץ בה בחנם, אלא אפילו בשכר, שנראה כמו סחורה בפירות שביעית, ג\"כ מותר,", + "ואם אדם חשוב הוא אסור, שמא יסיקו בה דברים אחרים בשבילו, כדי שיהיה ריחה נודף, ונמצאו מפסידין פירות שביעית. וי\"א* שדוקא בחנם מותר לרחוץ במרחץ שהוסקה בתבן ובקש של שביעית, אבל בשכר אסור, ואדם חשוב אפילו בחנם אסור, משום דחנם דידיה כשכר דמי, שהנאה היא לבעלי המרחץ כשאדם חשוב רוחץ במרחץ שלהם. וי\"א* שאם המרחץ הוא של חשובים אסור לכל אדם לרחוץ בתוכו, כשהוסק בתבן ובקש של שביעית. ויש* מי שאומר, שכל אדם רשאי להחמיר על עצמו בזה, ולעשות עצמו כאדם חשוב, שלא לרחוץ במרחץ זה, ואין בזה משום יוהרא. וי\"א,* שאין היתר לרחוץ במרחץ שהוסקה בתבן ובקש של שביעית, אפילו למי שאינו אדם חשוב, כ\"א לאחר רביעה שניה, שאז כבר נהנים ושורפים בתבן ובקש, ואפילו הכי אדם חשוב צריך להחמיר על עצמו גם אז. ונראה, שדעה זו סוברת, שאין היתר ליהנות ולשרוף לאחר רביעה שניה כ\"א בתבן וקש שבשדה, ומכל מה שבבית אסור אפילו אח\"כ, ומתוך שאין היכר לרואים באיזה תבן וקש הוסקה מרחץ זו, ויאמרו שהוסקה באלו שבבית שאסורין, ע\"כ צריך אדם חשוב להחמיר על עצמו בזה. וי\"א* שמיירי בתבן וקש שקודם רביעה שניה, בעוד שהן אסורין בשאר הנאות של איבוד* בכל אלה שאסורין במאכל בהמה, ולכתחילה אסור להסיק בהן מרחץ, אלא שבדיעבד אם הוסקה מותר לרחוץ בה. וי\"א* שאפילו לכתחילה מותר להסיק מרחץ בתבן וקש של שביעית לרחיצת אדם, אפילו קודם רביעה שניה, משום שההסקה לצורך רחיצה היא כמלוגמא לאדם, שמותר לעשות ממאכל בהמה. ויש* מי שאומר, שאע\"פ שמותר לרחוץ במרחץ זו, שהוסקה באיסור בתבן ובקש של שביעית קודם זמן היתר שריפתו, מ\"מ צריך שיאכל כנגדו בקדושת שביעית, כדין כל מי שלוקח מדמי שביעית דברים שאסור לקנות אותן בדמי שביעית, כגון עבדים וקרקעות ובהמה טמאה, שאוכל כנגדן. ויש מי שאומרים * שאדם חשוב אסור לרחוץ במרחץ בשביעית במקום שדרך להסיק בתבן ובקש, ולערב בהם דברים שריחם נודף, שאסור לשורפם בשביעית, אפילו אם הוסקה המרחץ בכל דבר המותר בשריפה בשביעית. וי\"א* שדוקא כשהוסקה בתבן ובקש, שריחם אינו טוב, יש לחוש שמא יערבו עמם, לבסם את ריח המרחץ, דברים שעושים ריח טוב, שאסור לשורפם בשביעית, אבל כשהוסקה בעצים וכיוצא בהן, שאין בהם צורך להפיג ריחם ע\"י דברים המריחים ריח טוב, אין איסור גם לאדם חשוב לרחוץ בה. וי\"א *שאין היתר לרחוץ במרחץ שהוסקה בתבן ובקש של שביעית, כ\"א כשאינו מחשב את השיווי של התבן והקש בפ\"ע לשלם עליו, אבל כשמתחשב עמו* לשלם בעד ההוצאה של התבן והקש, אסור דזהו ממש כסחורה בפירות שביעית. וי\"א*, שאפילו באופן המותר אינו מותר כ\"א כשהוסקה מרחץ לחמם בה מים לרחיצה, שבאה ההנאה מהמים ולא מגוף התבן והקש, אבל במרחץ שהוסקה להזיע ומזיעין בחומה, שבאה ההנאה בלא אמצעי מחום התבן והקש, זה אסור אפילו בדיעבד, אם התבן והקש הן מהאסורין בשריפה, כגון קודם רביעה שניה.* ויש מי שנראה מדבריו, שעיקר האיסור באדם חשוב, שלא ירחוץ, הוא דוקא כשבעה\"ב מסיק בשבילו, אבל אם לא הסיק בשבילו מותר." + ], + [ + "הקליפין והגרעינין שמותרין בתרומה לזרים, כמבואר בהלכות תרומות,", + "אין קדושת שביעית חלה עליהם, והרי הם כעצים, אלא אם כן ראויין לצביעה. והקור קדושת שביעית חלה עליו. הקור* הוא הרך הגדל בדקל, שנוסף עליו בכל שנה, ובתחילתו קודם שמתקשה הוא ראוי לאכילה, ומה שחלה עליו קדושת שביעית נראה,* שהוא דוקא כל זמן שהוא עדיין רך וראוי לאכילה, אבל אחר שיתקשה, הוא כעץ ממש, ודינו כעצים שאין קדושת שביעית חלה עליהם. וקור וכפניות* ובוסר ופגין אסור לשולקן, ובמסוייפות, הן אותן שמניחין באותן אילן עד סוף המקצועות, מותר שדרכן בכך, וכן כל הפגין קודם שהגיעו לעונת המעשרות.* והבוסר אסור לעשות מהן מלוגמה לאדם. התותים,* הראויים למאכל אדם קודם יציאת הפרח, מותר ליקח העלין שלהן ולהאכילן לתולעת המשי, אבל הפירות עצמן דינם כפגין ובוסר, ומשעה שראויים לאכילת אדם אסור לתנם לתולעת. וי\"א דהואיל וכל עיקרם לאכילת התולעת מותר לתנם לתולעת, ואינו עיקר." + ], + [ + "הצורר תבלין של שביעית ונותן לתוך התבשיל, אם בטל טעמן הרי אלו מותרין לכל דבר, ואם נשאר בהם טעם עדיין הם בקדושת שביעית. * ונותן אדם דבילה וגרוגרות לתוך התבשיל, כדרך שנותנין את התבלין, ולא יסחטם להוציא מהן משקין. ובתבלין מותר מפני שהוא מלאכתן." + ], + [ + "אין נותנים תבן וקש של שביעית לא לתוך הכר ולא לתוך הטיט. ואם נתן ה\"ז כמבוער. * וי\"א, שדוקא אם ישן ע\"ג הכר אז הוי כמבוער, אבל כל זמן שלא ישן ע\"ג אינו כמבוער, וצריך להסירו מן הכר ולנהוג בו דין קדושת שביעית כדינו, ובטיט דוקא כשגבל אותו בטיט הוא בטל, אבל כ\"ז, שלא גבלו, בנתינה בעלמא עדיין קדושת שביעית עליו.", + "תנור שהסיקוהו בתבן ובקש של שביעית יוצן. ומשתרד רביעה שניה במוצאי שביעית נהנין ושורפין בתבן ובקש של שביעית. וי\"א*, שמה שנשאר בקיומו אסור אפילו אחר כמה שנים מתבן וקש של שביעית, ולא הותר לאחר רביעה שניה כ\"א מה שהוא בשדה, שמתקלקל ונעשה זבל." + ] + ], + [ + [ + "אין עושין סחורה בפירות שביעית, ואם רצה למכור מעט מפירות שביעית מוכר, ואותן הדמים הרי הן כפירות שביעית, וילקח בהן מאכל ויאכל בקדושת שביעית, ואותו הפרי הנמכר הרי הוא בקדושתו כשהיה. * ויש מי שאומר, ששיעורו של זה המעט, שמותר למכור מפירות שביעית, הוא מזון שלש סעודות. וי\"א* שאם מוכר בשביל טובת הנאה מועטת שרי, ונראין הדברים דהיינו כל שאינו לוקח את המחיר בשלמותו, כ\"א בפחות משויו, אין זה דרך סחורה ומותר. ונראה שמותר לדעה זו באופן זה אפילו סחורה מרובה, יותר ממזון שלש סעודות. ואיסור* סחורה בפירות שביעית הוא מן התורה, דהוי לאו הבא מכלל עשה. ויש* מי שנראה מדבריו, שיש בכלל זה המצוה לאכול פירות שביעית. וי\"א* שאין שום מצוה באכילתן, אלא שבא הכתוב לאסור בהם דברים שחוץ מאכילתן, כמו הפסד וסחורה. ויש* מי שנראה מדבריו, שעיקר איסור סחורה, מה שאסור למכור ולקנות פירות שביעית, הוא אפילו במרובה, יותר משלש סעודות, רק על השמור, שכיון ששמר באיסור ולא הפקיר פירותיו כדין תורה, אסור ליקח ממנו, ואסרו חכמים ליקח אפילו דבר מועט כחצי איסר, אבל מהמופקר לא אסרו רק בלקיחה מרובה יותר משלש סעודות מעם הארץ, מפני שהדמים הם בקדושת שביעית, ואסור לעשות מהן סחורה ולקנות מהם כל דבר שהוא חוץ מההנאות המותרות בפירות שביעית, ע\"כ חשו שיכשל בזה עם הארץ שאינו יודע להזהר. וי\"א* שכל איסור סחורה בשביעית אינו נוהג כ\"א כשהאדם עצמו שלקט את הפירות הוא מוכר אותם, שהתורה אמרה לאכלה ולא לסחורה, היינו שתלקט את הפירות לאכלה ולא לסחורה, אבל כל שהמלקט עצמו איננו מוכר כ\"א אחר אין בזה משום סחורה, ואפילו כשהאב מלקט והבן מוכר בשבילו, אין כאן משום איסור סחורה. ונראה מדבריהם, שבזה אין אסור סחורה אפילו באופן מרובה. רק שאסור למכור במקום אחד קבוע תמיד. ונראין הדברים, שלבעלי דעה זו מותר אפילו לקנות ולמכור כדי להרויח, כל זמן שאין הלוקט עצמו הוא המוכר. ויש* שמסתפקים לומר, שלקנות ולמכור, כדי להרויח ולמכור ביוקר, אסור אפילו לדעת המתירים סחורה כשהמוכר איננו הלוקט עצמו. ולהמתירים* סחורה, כשאין הלוקט עצמו מוכר, מותר למכור בהבלעה גם משל הלוקט, אם הוא מוכר ג\"כ מה שלקט אחר בבת אחת. ואחים מלקטין ואחד מוכר על ידן, ומתוך שמוכר את מה שלקטו אחיו, מוכר הוא בהבלעה ג\"כ את מה שלקט הוא עצמו. ולפ\"ז נראה, שאין איסור סחורה בהבלעה, ואם מוכרים בבת אחת פירות שביעית עם שארי דברים, מותר לקבע את המקח על הדברים שאינם פירות שביעית, ויהיו הדמים של שיווי פירות שביעית נבלעים בהם. ואם* לקט לעצמו לאכילה אז מותר הוא בעצמו למכור המותר, ואין בזה איסור סחורה. וי\"א,* שכשהוא לוקט למכור על יד לקנות בו דבר אכילה, כל זמן שאינו עושה כדרך הסוחרים, שקונים הרבה ביחד ומוליכים ממקום הזול למקום היוקר, אין בזה משום איסור סחורה. וי\"א,* שאע\"פ שאסור לעשות סחורה בפירות שביעית, מ\"מ מותר לקדש אשה בהם. וי\"א* שדוקא בדיעבד קדושיו קדושין, אבל לכתחילה אסור לקדש אשה בהם, דהוי כסחורה." + ], + [ + "לא יהיה לוקח ירקות שדה ומוכר, ולא יצבע מקליפי שביעית בשכר, מפני שזה עושה סחורה בפירות שביעית. לקח ירקות לאכול והותיר, מותר למכור המותר, והדמים שביעית, וכן אם לקט ירקות לעצמו, ולקח מהם בנו או בן בתו (נ\"א ביתו) ומכר, הרי זו מותר, והדמים דמי שביעית. וכשם* שאסור לצבע בשכר מפירות שביעית, כך אסור גם כן בטובת הנאה, דהוי כשכר ומחזי כסחורה. י\"א,* שירקות שדה האמורים כאן, שאם לקט לעצמו ולקח מהם ובנו מכר על ידו מותר, היינו ירקות הגדלים מאליהם בשדה, שאינם אסורים משום ספיחין, שעיקר איסור ספיחים הוא על הדברים שדרכם להיות נזרעים. וי\"א,* שירקות שדה היינו הגדלים ביער, שגם היער נקרא שדה, ואותם אין בהם משום ספיחים. ויש* מי שאומר, שאפילו להאוסרים ספיחים באכילה מותרים הם בסחורה, באותן האופנים האמורים שהסחורה מותרת בהם. ונראים הדברים, שהוא כשהקונה קונה אותם על מנת להאכילם לנכרי, באופן המותר להאכילם לו, דהיינו כשהיה שכיר שבת, שכיר חודש, שכיר שנה, או כשקצץ לו מזונות, כמבואר למעלה* שמותר באלו להאכילן פירות שביעית* אפילו הם נכרים, או כדי להאכיל אכסניא* שמותר אפילו כשהם של נכרים." + ], + [ + "כשמוכרין פירות שביעית אין מוכרין אותן לא במדה ולא במשקל ולא במנין, כדי שלא יהיה כסוחר פירות בשביעית. אלא מוכר המעט שמוכר אכסרה, להודיע שהוא הפקר. ולוקח הדמים לקנות בהם אוכל אחר. יש מי* שנראה מדבריהם, שמצוה למכור פירות שביעית בזול, אפילו באותן האופנים שהסחורה מותרת בהם, ומתוך כך אין מוכרין אותן במדה ובמשקל ובמנין כ\"א אכסרה, כדי שימכור בזול. וי\"א*, שאין שום מצוה למכור בזול במקום שהסחורה מותרת, ועיקר הטעם שמוכרם דוקא אכסרה. ולא במדה ובמשקל ובמנין, הוא כדי שיהיה היכר שהם פירות שביעית, ויתנהגו בהם בקדושת שביעית. ואפילו* דברים שאין דרכם למוכרם כל השנים במדה או במשקל או במנין, ג\"כ אסור למוכרם באופן זה בשביעית. ונראה, שאפילו אם דרכם למוכרם במדה, ובא בשביעית למוכרם במנין או במשקל ג\"כ אסור, אע\"פ שהוא משנה מכדרכו של כל השנים, שלא התירו למכור כ\"א אכסרה בלבד. וי\"א* שאין האיסור כ\"א כשהוא מוכר ע\"פ אותו הענין שדרכו בכך כל השנים, אבל אם הוא משנה ממדה למדה, למשל מה שדרכו למכור תמיד במנין מוכר בשביעית במשקל או במדה, ומה שדרכו למכור במשקל מוכר במנין או במדה וכיוצא בזה מותר, רק שלא יעשה ממש כמו שעושה בכל השנים." + ], + [ + "ואוגד דברים שדרכן להאגד לבית, למכור בשוק אכסרה, כדרך שאוגדין להביא לבית, לא כדרך שאוגדין לשוק, כדי שלא יהיה כמוכר בצמצום; ודברים שאין דרכן להאגד אלא לשוק, לא יאגד אותן. וי\"א* שכל דברים שדרכן להאגד לבית, דהיינו שאוגד אותן כדי שידע בכמה אגודות הוא משתמש בהן בשבוע לצורך ביתו, מותר ג\"כ לאגוד אותן לשוק, ואין כאן שום חילוק בין קשר לקשר, שלא שנינו כלל שיש הבדל בין צורת האגד של הבית לצורת האגד של השוק, אלא שכיון שגם לבית אוגדין אותן שוב אין האגד סימן של קביעות סחורה, ע\"כ מותר לאגד אותן ג\"כ לשוק. ולא* ימוד את החבית ומוכרה כמו שהיא, ולא ימוד את הכלכלה ומוכרה כמו שהיא, אלא אומר לו חבית זו אני מוכר לך בדינר, כלכלה זו אני מוכר לך בטריסית, ולא יהא מודד את הכלכלה ויוצא ומוכרה בשוק. ולא* עוד אלא אפילו זה שהוא מודד בכפישה, ונסתיימה לו שתים ושלש פעמים, שנתבררה לו מדתה, אפילו בלא כונת מדידה, ג\"כ אסור למוד בה, ואפילו אם אינו אומר להקונים, שכך היא מדתה של חבית או של כלכלה זו, כיון שהוא בעצמו יודע מדתה, ע\"י מדידה שמדדה, או שנמדדה אצלו, הרי זה מוכר במדה. ואסור* למדוד באצבעו כמה הוא ארכו של הדבר הנמכר, שזהו כמוכר במדה, וכן אסור לרמז ללוקח שימנה באצבעו, שזהו כמוכר במנין." + ], + [ + "פירות חוץ לארץ שנכנסו לארץ, לא יהיו נמכרים במדה או במקשל או במנין, אלא כפירות הארץ אכסרה. ואם היו ניכרים שהם מחוץ לארץ מותר. ולפי זה פירות של נכרים, אפילו למאן דאמר שאין קדושת שביעית נוהגת בהן, מ\"מ לא גריעי מפירות חוץ לארץ, ואסור למוכרם במדה ובמשקל ובמשורה, אם אינם ניכרים שהם משל נכרים, שאין לישראל כיוצא בהם; אלא שיש לומר שבזמן הזה, שרוב הפירות הם של נכרים, וגם השדות של ישראל הרבה מפקיעים מהם חובת שביעית, מפני ההכרח, ע\"י היתר של מכירה, עד שפירות של שביעית, שתהיה קדושת שביעית נוהגת בהם מן הדין, הם דבר שאינו מצוי, ע\"כ לא שייך לגזור רובא אטו מיעוטא, ואין איסור למכור במדה או במשקל או במנין כ\"א פירות ארץ ישראל, מאותם שקדושת שביעית נוהגת בהם מן הדין." + ], + [ + "חומר בשביעית מבהקדש, שהפודה את ההקדש יצא הקדש לחולין ויתפשו הדמים תחתיו, והשביעית אינה כן, אלא המוכר פירות שביעית יתפשו הדמים ויעשו כפירות שביעית, והפירות עצמן לא נתחללו ונעשו כפירות שאר שנים, שנאמר בה תהיה בהוייתה תהא לעולם, ולפי שנקראת קודש תופשת דמיה. נמצאת אומר האחרון נתפש בשביעית, והפרי עצמו הוא כמו שהיה." + ], + [ + "כיצד, לקח בפירות שביעית או בדמיהן בשר, נעשה הבשר כאותן הפירות ואוכלו כפירות שביעית, וצריך לבער אותו בשעת ביעור השביעית. לקח באותו בשר או בדמיו דגים, יצא הבשר ונתפשו הדגים. לקח בדגים או בדמיהם שמן, יצא דגים ונתפש שמן. לקח בשמן או בדמיו דבש, יצא שמן ונתפש דבש. וצריך לבער הפירות הראשונות עם הדבש האחרון, כדרך שמבערין פירות שביעית. ואין עושין משניהם מלוגמא ולא מפסידין אותן, כשאר פירות שביעית" + ], + [ + "אין שביעית מתחללת אלא על דרך מקח. במה דברים אמורים בפרי ראשון, אבל בפרי שני מתחלל בין דרך מקח בין דרך חילול." + ], + [ + "וכשמחללין פרי הנלקח שנית, אין מחללין אותו על בהמה חיה ועוף חיים, שלא יניחם ויגדל מהם עדרים, ואין צריך לומר שביעית עצמה, אבל מחללין אותן הפירות על השחוטים." + ], + [ + "דמי שביעית אין פורעין מהן את החוב, ואין עושין בהן שושבינות, ואין משלמין מהן תגמולין, ואין פוסקין מהן צדקה לעניים בבית הכנסת, אבל משלחין מהן דברים של גמילות חסדים, וצריך להודיע. וכן אין לוקחין מהן עבדים, וקרקעות, ובהמה טמאה, ואם לקח יאכל כנגדן כדרך שעושה במעשר שני. ואין מביאין מהן קיני זבין, וזבות, ויולדות, וחטאות, ואשמות, ואם הביא יאכל כנגדן. ואין סכים כלים ועורות בשמן של שביעית, ואם סך יאכל כנגדן. * ואין פודין בו שבויים. ונותנין אותו לחבר עיר בטובה. ויש מי* שנראה מדבריו שאין נותנין לח\"ע בטובה. והא דאמרינן שאם לקח עבדים וקרקעות ובהמה טמאה מדמי שביעית יאכל כנגדן, דהיינו שהלוקח יקח מעות משלו, ויאמר כל מקום שהמעות של שביעית הן ביד המוכר יהיו מחוללות על אלו, ויאכל את המעות שבידו בקדושת שביעית, והוא* דוקא כשברח המוכר ואינו לפנינו, אבל כשהוא לפנינו כופין אותו ויחזיר הדמים ללוקח. ואם* שותה יין בדמי שביעית, שדרך הוא תמיד לתן המעות אחר ששותה את היין, טוב שיאמר לחנוני תן לי היין והא לך המעות בידי, דהוי כמו שנתן המעות קודם ששותה היין, וכל מה שהוא שותה היין יוצא המעות לחולין, וכשנותן לו המעות נותן לו חולין, ולא הוי כפורע חובו מדמי שביעית. ונראה* שאדם חשוב, שמאמינים לו, די כשפורע אח\"כ, שכיון שבדעת הקונה והמוכר הוא שיפרע מיד, חשוב כאילו באו המעות ליד המוכר בתחילה, ויצאו לחולין ע\"י מה שנכנס היין בקדושת שביעית." + ], + [ + "אין נותנין מהן לא לבלן, ולא לספר, ולא לספן, ולא לשאר האומנין. אבל נותן הוא למי שדולה מים מן הבור להשקותו מים. ומותר לתן מפירות שביעית או מדמיהן לאומנין מתנת חנם. * וי\"א, שאע\"פ שהוא חייב להאומנים שכרן, וע\"י מה שנותן להם מתנת חנם מפירות שביעית אינם תובעים ממנו את שכרן, ג\"כ מותר*, דהוי כמו אכילת פירות שביעית בטובה, שמותר. ויש* מי שאומר, שכל שהוא חייב לשלם להן שכרן, וע\"י מה שנתן להם מתנה זו לא יתבעו ממנו את חובם, זהו ממש פריעת חוב מפירות שביעית או מדמיהן, שאסור, ולא מהני מה שלא פירש בהדיא שהוא לשם שכרן, ואפילו במקדים המתנה קודם ההנאה, סובר שאם הוא כמערים אסור, דהיינו שנותן לו ומיד הוא נהנה ממנו, ולא הותר בזה כ\"א כשהקדמת המתנה היא זמן רב קודם ההוצאה, וגם אינו מכוין ליהנות ממנו בשביל כך, אע\"פ שהוא יודע שמקבל המתנה יעשה אח\"כ עמו בחנם כיון דלא מכוין לזה לית לן בה. י\"א* שמה שמותר לתן מפירות שביעית לבייר להשקותו, היינו דוקא שכר מה שמשקה אותו לבדו, אבל אסור לפרע שכר הבייר שמשקה את אחרים מבני העיר מפירות שביעית. וי\"א* שלהשקות לאדם מותר, ואין אסור לתן שכר לבייר רק בשביל מה שהוא נותן לו מן המים לשאר תשמישיו, כמו השקאת בהמתו ומשרה וכביסה, ומרחץ. ויש מי* שנראה מדבריו, שלשתיה של בהמה מותר לתן לבייר, אבל לשאר תשמישין אסור." + ], + [ + "האומר לפועל הא לך איסר זה, ולקוט לי ירק היום, שכרו מותר, ואינו כדמי שביעית, אלא מוציאו בכל מה שירצה, ולא קנסו הפועל להיות שכרו כדמי שביעית. ואם אמר לו לקוט לי בו היום ירק, הרי זה כדמי שביעית, ואינו מוציאו אלא לאכילה ושתיה כפירות שביעית. ויש* מי שנראה מדבריו, שדוקא כשלוקט לו ירק המותר באכילה, דהיינו ירקות שדה מאותן שאינם נזרעים, שאין בהם איסור ספיחין, אז שכרו מותר כשאמר לו לקוט לי היום ירק, אבל אם היה הירק מהירקות הנזרעים, שאסורים באכילה מטעם ספיחין, יהיה לעולם השכר אסור מטעם קנס, כיון ששכרו לדבר האסור. ונראה, שאפילו הביא לו ירק הרבה יותר מן השיעור שמותר להביא מן המופקר, ג\"כ שכרו מותר כיון שאמר לקוט לי, ולא לקוט לי בו, לא נתן לו שכר הירק כ\"א שכר פעולה של הלקיטה, ושכר טורח זה אין בו משום דמי שביעית, אבל אם פסק עמו, שיביא לו הרבה יותר ממה שמותר להביא מן המופקר, בשביל איסר זה, נראין הדברים ששכרו אסור, דכל שנעשה הפיסוק באיסור ראוי לקנוס ולאוסרן." + ], + [ + "החמרים, העושים בפירות שביעית מלאכת שביעית האסורה, כגון שהביאו יותר מדאי, הרי שכרן כדמי שביעית, ודבר זה קנס להם. ומפני מה קנסו בשכר החמרים ולא קנסו בשכר הפעול, מפני ששכרו מעט לא קנסו בו משום כדי חייו. * וי\"א, שאפילו עשו החמרים מלאכה המותרת בשביעית, כגון שלא הביאו יותר מן השיעור המותר להביא מן המופקר, ג\"כ שכרם אסור, משום שהחמרים מרויחים יותר מן הפועל נחשב שכרם כסחורה." + ], + [ + "הלוקח מן הנחתום ככר בפונדיון, ואומר לו בשעת לקיחה כשאלקוט ירקות שדה אביא לך בו הרי זה מותר, ואותו הככר הרי הוא כפירות שביעית. ואם לקח ממנו סתם לא ישלם לו מדמי שביעית, שאין פורעין חוב מהן. * והא דמותר להביא לו ירקות שדה של שביעית תמורת הככר שנטל ממנו, דוקא כשאמר לו בלשון ברי, שיביא לו ירקות שדה, דסמיך דעתיה עליה, והוי כמחליף ככר בירקות שדה שמותר, אבל אם אמר לו לשון מסופק, נעשה הפונדיון חוב עליו, ואסור לפרע לו מפירות שביעית." + ], + [ + "אוכלין פירות שביעית בטובה ושלא בטובה. בטובה כיצד, שיתן לו פירות שביעית, כמו שעשה עמו טובה שנתן לו, או שיכניסו לגינתו לאכול כמי שעשה לו טובה. ומי שנתנו לו פירות שביעית במתנה, או שנפלו לו בירושה, הרי זה אוכלן, כדרך שאוכל פירות שאסף אותן הוא בעצמו מן השדה. * י\"א, שאין אוכלין פירות שביעית אלא ברשות בעל הבית, אע\"פ שמן התורה הפירות הן הפקר, ומותר לאכול מהן בלא רשות, גדר גדרו חכמים, שלא ירגיל אדם את עצמו לאכול מפירות חבירו בלא רשות גם בשאר ימות השנים, ואסרו לאכול גם בשביעית כ\"א ברשות של בעל הפירות. ונראה פשוט, שבעל הבית מחויב הוא לתן רשות, ואסור לו למנוע שום אדם שבעולם, מלאכול את פירותיו בשביעית. ונראין הדברים, שלדעה זו אם עבר בעל הבית ולא נתן רשות, אע\"פ שעבד איסורא בזה, ועובר משום מ\"ע של השמטת הפירות, מ\"מ אסור לעבור על דעתו ולאכול הפירות בלא רשותו. וי\"א* שמותר לקבל בעד פירות שביעית שכר פחות משוויים, שניכר בזה שהם הפקר, אלא שנותן לבעה\"ב איזה שכר בשביל החזקת טובה." + ] + ], + [ + [ + "פירות שביעית אין אוכלין מהן אלא כל זמן שאותו המין מצוי בשדה, שנאמר ולבהמתך ולחיה אשר בארצך תהיה כל תבואתה לאכול, כל זמן שחיה אוכלת ממין זה מן השדה, אתה אוכל ממה שבבית כלה לחיה מן השדה, חייב לבער אותו המין מן הבית, וזהו ביעור של פירות שביעית." + ], + [ + "כיצד, הרי שהיו לו גרוגרות שביעית בתוך ביתו, אוכל מהן כל זמן שהתאנים באילנות בשדה, כלו התאנים מן השדה, אסור לאכול מאותן שבבית, אלא מבער אותן. וה\"ה * כשיש לו מאכל בהמה בבית, כיון שכלה זה המין מן השדה מבערו מן הבית, שהמקרא שכתוב ולבהמתך ולחיה אשר בארצך נדרש הוא ג\"כ כל זמן שחיה אוכלת מן השדה, האכל לבהמתך מן הבית, כלה לחיה מן השדה כלה לבהמתך מן הבית." + ], + [ + "היו לו פירות מרובין, מחלקן מזון שלש סעודות לכל אחד ואחד, ואסור לאכול אחר הביעור בין לעניים בין לעשירים, ואם לא מצא אוכלין בשעת הביעור שורף באש או משליך לים המלח ומאבדן לכל דבר שמאבד. * ויש אומרים, שיש שם שני מיני ביעור, בתחילה כשכלו פירות העיר ותחומיה, מוציאין כל אדם מה שבבתיהן ומביאין אותן לאוצר ליד בית דין, והם מחלקין לכל אדם מזון שלש סעודות, כדי לשבת, וכן בכל יום ויום עד שיכלו, ואם אין שם אוצר ולא בית דין מחלקין מוציאן לשוק ומפקירן, כדי לקיים בהם מצות ביעור זה, ואף המפקיר בעצמו יכול לזכות בהן אח\"כ ככל אדם, ואוכל הזוכה בהן עד שיכלו הפירות ההם מכל הארץ, ביהודה מכל ארץ יהודה, בהגליל מכל ארץ הגליל, ובעבר הירדן מכל עבר הירדן, ואחר שיכלו מכל הארץ אז יתבערו לגמרי, לשריפה או לאיבוד. וי\"א* שאין כאן אלא ביעור אחד, והוא איננו שריפה ואיבוד, שלא מצינו שיהיו פירות שביעית מכלל הנשרפים או הנקברים האסורים בהנאה, אלא שהחיוב הוא לבערו מרשותו ולהפקירו, וכיון שהפקירו והוציאו לשוק, או שהפקירו בפני שלשה אפילו מאוהביו, שידע שהם לא יזכו בו לקחת אותם ממנו, קיים מצות ביעור, ומותר הוא בעצמו אח\"כ לזכות בהם ולאכלם בקדושת שביעית. ולפי דעה זו אסור לאבדן, שהרי פירות שביעית אסורים הם באיבוד, מ\"לאכלה ולא להפסד\". אלא שלדעה הראשונה באה מצות ביעור מן התורה, והוציאה מן הכלל את הפירות שלאחר הביעור. שמצותן דוקא בשריפה או באיבוד, אבל לדעה זו, שאין כאן מצות ביעור של איבוד, נשאר האיסור של לאכלה ולא להפסד, ואין כאן היתר כ\"א החובה לקיים מצות ביעור ע\"י הפקר. יש* מי שאומר, שכל עיקר מצות ביעור מדרבנן הוא, ומן התורה איננו מחויב לא לבער ולא להוציא מן הבית, אלא שאסור לשומרן ולהחזיקן לעצמו, וכשבא אדם מישראל לאכלן אינו רשאי למנע אותו מהן, משום מצות השמטת הפירות, ובאו חכמים ותקנו שיוציאו אותן מן הבית בזמן שכלו הפירות מן השדה, ואסמכינהו על המקרא שכתוב ולבהמתך ולחיה אשר בארצך תהיה כל תבואתה לאכול. ולדעת זו כל איסור אכילה, האמור בכל מקום בפירות שביעית, היינו שאם לא הפקירם, בזמן הביעור, וק\"ו אם שמרם ועכבם לעצמו, ומנע כל אדם מהם בלא דין זכיה מהפקר, שזכה בהם אחר ביעור ההפקר, אז הם אסורים באכילה מדברי סופרים. ונראין הדברים, שאפילו הזוכה מן ההפקר קודם הביעור, חייב בשעת הביעור, שלכל דבר בזמן המיוחד לו, לחזור ולהפקיר בפני שלשה או להוציאם לרה\"ר, ואח\"כ יכול עוד הפעם לחזור ולזכות בהם, ואפילו אם הוא ממתין עד שתכלה רגל מן השוק ומוציאם לשוק, הרי זה מקיים בזה מצות ביעור, אם אין לו שלשה אוהבים שיוכל להפקיר בפניהם, באופן שיהיה יכול אחר כך לחזור ולזכות בהם, אם אינו יכול להפקירם לגמרי מפני דחקו, או שחס על הפסדו, מפני שלדעה זו עיקר הדבר מדרבנן, והם אמרו שבכל אופן שיקיים, שיהיו הדברים ניכרים שהם פירות שביעית, ושהוא אסור להתנהג בהם בדרך חול, ע\"י מעשה ההפקר של הביעור, או ההוצאה לרשות הרבים, אפילו בזמן שאין הרבים מצויים שם, יצא בזה ידי חובתו, ומקיים את המצוה, ופירותיו מותרין לו אח\"כ." + ], + [ + "היו לו צמוקין של שביעית, וכלו הענבים מן השדה, מן הגנות והפרדסים, שהן הפקר, אע\"פ שעדיין יש ענבים בגפנים שבתוך החצרות, אינו אוכל מן הצמוקין, מפני ענבים אלו שבחצר, לפי שאינן מצויין לחיה, אבל אם יש ענבים קשים ביותר, שאינם נגמרין אלא בסוף השנה, הרי זה אוכל מן הצמוקין בשבילן, וכן כל כיוצא בזה. וי\"א* שכל זמן שישנם גרעינים בטפיחין של חרש, שמשימין בבתים לשום בהם מאכל לפני העופות, אוכלין עליהם. ויש* מי שמפרש, שמה שאין אוכלין על סמך הענבים שישנם בגפנים שבתוך החצרות, שהוא דוקא אם עברו הבעלים ושמרו אותם לעצמן, ולא נהגו בהם תורת הפקר־לכל של שביעית, וה\"ה בכל מקום שימצאו פירות כאלה מן השמור, שכידי עוברי עבירה, אין אוכלין עליהם, אבל על סמך ענבים שיש בגפנים שבחצרות, שנהגו בעליהן בהן כדין, ולא נעלו אותן בפני כל אדם, אוכלין עליהן. ויש* מי שאומר, שהלכה היא שאוכלין ג\"כ על כל השמור. ויש* שמפרש, שהוא דוקא אם שמור זה הוא במחובר, אבל על השמור שבתלוש ודאי אין אוכלין עליהן." + ], + [ + "אילן שעושה פירות שתי פעמים בשנה, והיו לו מפירותיו הראשונות, הרי זה אוכל מהן, כל זמן שפירות שניות מצויות בשדה, שהרי מאותו המין בשדה. אבל פירות הסתיו אין אוכלין בשבילן, מפני שדומין לפירות של שנה אחרת. י\"א* שמפני שהן גרועין וקשים, ואינם ראויים כ\"א לחומץ, דומין הן בשביל כך לפירות של שנה אחרת, ולפי זה יש לומר שאם הם יפים בטעמם אוכלים עליהם ג\"כ." + ], + [ + "הכובש שלשה כבשים בחבית אחת, כל שכלה מינו מן השדה יבער מינו מן החבית, ואם התחיל בה הרי הכל כמבוער. וכשם שמבער אוכלי אדם כך מבער אוכלי בהמה מן הבית, ואינו מאכילן לבהמה אם כלה אותו המין מן השדה. וי\"א* שאין אנו אומרים שאם התחיל מן החבית הרי הוא כמבוער, באופן שאין עליו עוד חובת ביעור, ותהיה לפי זה חובת ביעור רק על חביות שלא התחיל בהן, אבל כיון שהתחיל בהן נפטרין הן מן הביעור, אלא שהענין הוא להחמיר, דעד כאן אנו אומרים שאם כבש שלשה כבשים בחבית אחת, שאע\"פ שכ\"א מהכבשים מקבל טעם מחבירו, מ\"מ אין זאת הבליעה מחייבת בביעור את הנבלעים, אלא כל שכלה מינו מן השדה יבער מינו מן החבית, וכל שלא כלה מינו מן השדה, אע\"פ שכלה המין של הירק שנותן בו טעם, אינו חייב לבערו מן החבית, זהו דוקא כל זמן שהחבית עומדת בעינה ולא התחיל בה, אבל כיון שהתחיל בה, נעשית ע\"י זה החבית כולה נחשבת למין אחד, ואפילו הגיע זמן הביעור למין אחד, חייב הוא לבער את הכל, שנחשב כאילו הכל הוא כמבוער, ר\"ל כאילו הגיע זמן הביעור לכל הכבשים שבחבית. ויש* מי שאומר, שאין ענין זה, של התחלת האוצר, נוגע כלל למי שכובש שלשה כבשים בחבית אחת, והוא דין כללי, שכשמגיע זמן הביעור ויש בעיר אוצר שעשו ב\"ד להכניס שם פירות של שביעית בזמן הביעור, כדי לחלק אח\"כ לכ\"א מזון שלש סעודות, כיון שהתחיל להכניס את פירותיו באוצר הרי הוא כמבוער, ואינם נאסרים עוד כדין מי שלא ביער את פירותיו כשהגיע זמן הביעור." + ], + [ + "וכשם שמבערין את הפירות כך מבערין את הדמים. כיצד, הרי שמכר רמונים של שביעית, והרי הוא אוכל בדמיהם, וכלו הרמונים מן האילנות שבשדה, ונשאר אצלו מן הדמים שמכר בהם, חייב לבערן. * וה\"ה אם מכר מאכל בהמה צריך לבער את הדמים." + ], + [ + "כיצד עושה, קונה בהן מאכלות ומחלקן מזון שלש סעודות לכל אחד ואחד, או ישליכם לים המלח אם לא מצא אוכלין. וכבר נתבאר לעיל, שי\"א שמצות הביעור היא שיפקירם, אפילו אם הוא חוזר וזוכה בהן אח\"כ.* ופשוט שכמו שמקיים מצות ביעור באופן זה בפירות שביעית עצמן, כן הוא מקיים בדמיהן." + ], + [ + "שלש ארצות לביעור. ארץ יהודה כולה, ההר והשפלה והעמק, ארץ אחת. עבר הירדן כולו, שפלת לוד, והר שפלת לוד, ומבית חורון עד (ובגי' עם) הים ארץ אחת. והגליל כולו, העליון והתחתון, ותחום טבריא, ארץ אחת. ואוכלין בכל אחת ואחת משלשתן עד שיכלה האחרון שבה." + ], + [ + "כיצד, היו לו פירות בארץ יהודה, אוכל מהן כל זמן שיש אותו המין בכל ארץ יהודה כולה, וכן אם היו לו פירות גליל, וכן בעבר הירדן. וי\"א*, שהחילוק של שלש הארצות הפרטיות, שבכל ארץ וארץ מהשלש הכלליות, שכללות ארץ ישראל נתחלקה להן, הוא חילוק של הר ושפלה ועמק, שיש הר ושפלה ועמק ביהודה, וכן בעבר הירדן, וכן בגליל, ולפי זה מחולקות הם גם השלש הארצות הפרטיות לענין ביעור, שאין אוכלין פירות שבהר אלא א\"כ יש שם באותה הארץ פירות בשדה בהר שלה, ואין אוכלין פירות שבשפלה אלא א\"כ יש בשדה בשפלה שלה, ופירות שבעמק אלא א\"כ יש בעמק שלה, שלא כלה עדיין שם לחיה מן השדה, מפני שכשם שאין חיה שביהודה מתפרנסת מפירות שבגליל, וכן בכל ארץ לארץ, שמזה הטעם אין סומכין מארץ אחת על חבירתה, כן אין חיה שבהר מתפרנסת מפירות שבשפלה, ולא חיה שבשפלה מפירות שבעמק, ע\"כ אין סומכין מארץ לארץ אפילו מהר להר, ומשפלה לשפלה, ומעמק לעמק, ובאותה הארץ אין סומכין מהר לשפלה, ומשפלה להר, ומשפלה לעמק, ומעמק לשפלה וכיוצא בזה. וי\"א* שכך הוא סדר שלש הארצות, ארץ יהודה כולה, ההר זה הר המלך, והשפלה זה שפלת הדרום, ועמק שלה מעין גדי עד יריחו, והגליל כולו העליון והתחתון והעמק, מכפר חנניה ולמעלה כל שאינו מגדל שיקמין גליל העליון, ומכפר חנניה ולמטן כל שהוא מגדל שיקמין גליל התחתון, והעמק תחום טבריא ובקעת גנוסר וחברותיה. ושפלת לוד היא בחלק בנימין, שבין יהודה לגליל, והיא בשבט יהודה, היא כשפלת הדרום שביהודה, והר שלה הוא כהר המלך שביהודה, ומבית חורון עד הים שבחלק בנימין הוא מדינה אחת, אע\"פ שגם בזה השטח יש שם הר ושפלה ועמק, דהיינו מבית חורון עד אמאום הר, מאמאום עד לוד שפלה, מלוד ועד הירדן עמק, מ\"מ הכל נחשב למדינה אחת לענין ביעור. ואלו השלש חלוקות שבעבר הירדן, שגם שם נמצא הר ושפלה ועמק. הם ההר כגון הרי מכוור וגדור וכיוצא בהן ושפלתו, חשבון וכל עריה אשר במישר דיבון ובמות בעל ובית בעל מעון, וכן כיוצא בהן, והעמק שלו הוא בית הרים ובית נמרה וסוכות וצפון, יתר ממלכת סיחון מלך חשבון, הירדן וגבול עד קצה ים כנרת עבר הירדן מזרחה. והשפלה שבהר דינה כהר, והר שבשפלה דינה כשפלה. ולפי שיטה זו כל עבר הירדן הוא עבר הירדן המזרחי, ממה שכבשו ישראל מארץ סיחון ועוג. אבל י\"א* שמעבר הירדן המזרחי לא נאמרו בו כלל חלוקות ארצות, וכל מה שנאמר מחילוק הארצות להר ושפלה ועמק, בעבר הירדן, היינו הצד המערבי של ארץ ישראל, הסמוך לצדדי הירדן, שבו נמצאות אלה שלשת החלוקות של הר ושפלה ונגב, החלוקין להלכותיהן." + ], + [ + "ושלש ארצות אלו כולן חשובות כארץ אחת לחרובין ולזיתים ולתמרים, אוכלין בתמרים עד שיכלה האחרון שבצוער, ואימתי הוא כלה עד הפורים, ואוכלין בזיתים עד העצרת, ובענבים עד הפסח של מוצאי שביעית, ובגרוגרות עד החנוכה. * וזמנים הללו אמורים הם בסתם, כשאין ידוע מתי כלו, אבל בידוע הולכים לחרובין לזיתים ולתמרים אחר כל ארץ ישראל כולה, וכל זמן שישנם במקום היותר מאוחר אוכלין עליו בכל מקום. וענבים וגרוגרות יש להם דין של כל שאר הפירות, שהולכים בכל ארץ אחר מה שכלו בתוכה, לכל דעה מהדעות האמורות למעלה כפי ענינה, אם ללכת אחר כל הארץ, המחולקת בכללותה יהודה ועבר הירדן והגליל, או לחלק ג\"כ את כל הפרטים לשלש, הר ושפלה ועמק. ויש מי* שנראה מדבריו, שגם ענבים וגרוגרות דינם כמו חרובין וזיתים ותמרים, שאין דנים בהם דין של חילוק ארצות, ואוכלים אותם עד שיכלה האחרון שבהם בכל ארץ ישראל, וגם אם הדבר ידוע לנו, שכלו כבר באיזה ארץ מן הארצות, קודם הזמן הנקבע להם, דהיינו בענבים עד הפסח ובגרוגרות עד חנוכה. וי\"א* שגם בזיתים ותמרים וחרובין הולכים אחר כל ארץ משלשת הארצות לפי דינם, בכל אחת ע\"פ מדתה, מתי שכלו בה, אם ידוע לנו מתי כלו, אלא שהזמנים הללו הם בסתם, שדרך הוא שיכלו בכל הארצות בשוה בזמן אחד, אבל אם יתברר לנו, שכלו באיזה ארץ תחילה, נאסרת הארץ ההיא ואין סומכין על ארץ אחרת. וי\"א*, שאין לנו שום דבר מיוחד גם בחרובין וזיתים ותמרים, אלא דינם ככל הפירות, שהולכים בהם אחר זמנם, אשר צריך להתברר בכל מקום כפי ענינו, ואין אנו אומרים שהם כלים בסתם בכל ארץ ישראל בשוה. אין* אוכלין שאר ירקות על סמך שלא כלה הירק של בית השלחין, לפי שאינו כלה מחמת שמשקין אותו תמיד, ואין זה נקרא לא כלה לחיה מן השדה, לפי שהמופקר להיה ואין שם אדם שישקה אותו הרי הוא כלה תחילה. ונראים הדברים, שדין זה הוא בירק שנמצא בין בבית השלחין שמשקים אותו תמיד בין בבית הבעל, וכיון שכלה במקום שאין משקים אותו נקרא כלה לחיה מן השדה, וחייב בביעור הכל גם מה שגדל בבית השלחין, אבל אם היה לנו דבר שהוא גדל רק בבית השלחין, ולא נמצא כלל במקום שאין משקין אותו, אין לנו לקבע עליו ביעור כ\"א בזמן שהוא כלה, כיון שאי אפשר לנו להגביל עליו באופן אחר מתי הוא כלה לחיה מן השדה. אבל כל מה שיש ממין זה גדל בבית השלחין שמשקין אותו, וג\"כ נמצא גדל במקום שאין משקין אותו, נראה שגם בפירות דינו כירק, והולכים בו אחר מה שכלה מבית הבעל, שכיון שכלה משם קרינן ביה כלה לחיה מן השדה כלה לבהמתך מן הבית.* שרשי וקולסי כרוב, כיון שיבש השורש נחשב כלה לחיה מן השדה, וחייב לבער, שעיקר אכילת חיה בהם הוא שרשם, וכל הדברים שכיוצא בהן כשיכלו עד שמגבבין אותן לעצים ליבשם, נחשב שכלו לחיה מן השדה והגיע להם זמן ביעורם." + ], + [ + "המוליך פירות שביעית ממקום שכלו למקום שלא כלו, או ממקום שלא כלו למקום שכלו, חייב לבער, לפי שנותנין עליו חומרי מקום שיצא משם וחומרי מקום שהלך לשם. פירות הארץ שיצאו לחוצה לארץ, מתבערין במקומן ולא יעבירם ממקום למקום. * והך דינא, דנותנים עליו חומרי מקום שיצא משם וחומרי מקום שהלך לשם, נוהג בין מארץ לארץ שבשלשת החלוקות הכלליות, כמו מיהודה לגליל ומגליל ליהודה וכיוצא בזה, בין מארץ פרטית לחברתה, למאן דאמר לעיל שאין סומכין גם בפרטי הארצות מאחת על חברתה, ואין אוכלין בהר שביהודה על שפלה שביהודה, ולא משפלה על העמק וכדומה אפילו בארץ אחת, וכשמוליך ממקום למקום נותנים עליו חומרי המקום שיצא משם וחומרי המקום שהלך לשם. ובענין איסור הוצאת פירות שביעית מא\"י לחו\"ל כבר נתבאר לעיל,* דיש אומרים שבאופנים שמותרים פירות שביעית לסחורה מותר ג\"כ להוציאם לחוץ לארץ, והאופנים המותרים לסחורה מבוארים למעלה בדברינו בענין סחורה. ופשוט הוא, שבאופנים שמותר להוציא אותם לחוץ לארץ ק\"ו שמותר להעבירם ממקום למקום, אחר שהוציאם בהיתר. ונראין הדברים, שאם הוציא פירות שביעית בארץ ישראל ממקום שלא כלו למקום שכלו, אע\"פ שחייב לבערם כל זמן שהם במקומם, כיון שכלו שם, מ\"מ אם החזיר אותם למקומם הראשון, שעדיין לא כלו, אינו חייב לבערם, שלא מצינו שיקלוט אותם המקום שכלו שהיו שם, לאוסרם אחר שכבר שבו למקום שלא כלו. ויותר נראה לומר, שגם לכתחילה מותר להחזיר אותם למקום שלא כלו, כדי להפקיע מהם חובת ביעור ואיסורו, ואין זה בכלל האיסור שלא יעבירם ממקום למקום. גם זה נראה, שאם רוצה הוא להחזיר פירות שביעית, שהוציאם מהארץ לחוץ לארץ, למקומן בארץ, שמותר, ולא אמרו שלא יעבירם ממקום למקום, אלא שאסור להעבירם בחוץ לארץ ממקום למקום, אחר שהוציאם באיסור מארץ ישראל לחוץ לארץ, אלא צריך שיבערם במקומן, אבל אם רוצה הוא להעלותם לארץ ולבערם שם בקדושת שביעית ודאי שמותר, ותבא עליו ברכה." + ], + [ + "כלל גדול אמרו בשביעית, כל שהוא מאכל אדם או מאכל בהמה או ממין הצובעין, אם אינו מתקיים בארץ יש לו ולדמיו שביעית, וחייב בביעור הוא ודמיו, כגון עלי הלוף השוטה, ועלי הדנדנה, והעולשין, מאוכל ארם, וכגון החוחין והדרדרין מאוכל הבהמה, וכגון אסטס וקוצה ממין הצובעין, ואם היה מתקיים בארץ. כגון הפואה והרכפא ממין הצובעין, אע\"פ שיש לו שביעית ולדמיו שביעית, אין להם ביעור ולא לדמיהם, שהרי מתקיים בארץ, אלא נהנין וצובעין בו עד ראש השנה. וענין הלוף השוטה, שהוא חייב בשביעית ובביעור, י\"א* שהוא ירק כמין סילקא ועליו רחבים, וי\"א* שהוא שורש שנאכל עם הבשר, ויש לו עלים ארוכים ורחבים כשני זרתות, ואע\"פ שלא נתמתקו עליו עדיין מ\"מ נוהג בהן ביעור ושביעית.* וק\"ו שנוהג בעלי הלוף הפקח, שהוא ראוי לאכילה יותר מעלי הלוף השוטה. וכן* התורמסין, אע\"פ שלא נתמתקו, נוהג בהן דין שביעית וביעור.* ולוף זה שלש מדות יש בו, עלה שלו, ופיקה שלו, ועקרו, שהעלה שלו יש לו שביעית ולדמיו שביעית, יש לו ביעור ולדמיו ביעור, פיקה שלו, שהוא החלק האמצעי, שלמטה מן העליון ולמעלה מן העיקר, יש לה שביעית ולדמיה שביעית, ואין לה ביעור ולא לדמיה ביעור, עיקר שלו אין לו שביעית ולא לדמיו שביעית, אין לו ביעור ולא לדמיו ביעור. וספק הוא* אם אלה המדות, האמורות בפיקה, שאין לה ביעור, וכן בעיקר, שאין לו לא ביעור ולא שביעית, אם הדברים אמורים דוקא בלוף השוטה, או שמא הדין בזה שוה, בין בלוף השוטה בין בלוף הפקח. ויש* מי שנוטה לומר, דלוף הפקח יש גם לעיקר שלו שביעית וביעור, ולפ\"ז ק\"ו שיש לפיקה שלו גם ביעור, שהרי היא חמורה מן העיקר, שגם בלוף השוטה, שאין לעיקר לא ביעור ולא שביעית, מ\"מ יש לפיקה שביעית, אלא שאין לה ביעור, וכיון שגם לעיקר של לוף פקח, שאין לו בלוף שוטה לא שביעית ולא ביעור, יש לו בלוף פקח בין שביעית בין ביעור. ק\"ו לפיקה של לוף פקח, שיש לו ג\"כ ביעור, כמו שיש לו שביעית, אפילו בלוף שוטה. ויש* מי שנוטה לומר להיפך, דלוף פקח יש לו קולא בזה נגד לוף שוטה, באופן שאפילו בעלין, שבלוף שוטה יש להן שביעית וביעור, אין להם ביעור בלוף פקח, משום שכמו שהעיקר מתקיים בארץ כן מתקיימים ג\"כ העלין של לוף הפקח. ונראין הדברים,* שאין צרך לענין מאכל אדם ומאכל בהמה ומין הצובעים שיהי' דוקא מיוחד לכך, אלא כל שהוא ראוי למאכל אדם אפילו ע\"י הדחק דינו כמאכל אדם, וה\"ה כשהוא ראוי למאכל בהמה או לצביעה ע\"י הדחק הרי הוא כמאכל בהמה וכמין הצובעים לענין דין קדושת שביעית. וי\"א* שמה שהוא מתקיים בארץ, אע\"פ שאין להם ביעור, מ\"מ יש לדמיהם ביעור. וזמן* של ביעור הדמים איננו קבוע, אלא כל זמן שמוכר הפירות הללו המתקיימים בארץ, צריך לבער את דמיהם, ולא יאחר אותם מר\"ה של שמינית. ויש* שנוטה לומר, שבמה ד\"א שחייב לבער את הדמים, הוא דוקא אם מכר אותם בשביעית, אבל אם מכרם מר\"ה של שמינית ואילך שוב אין ביעור גם לדמיהם, כמו שאין לגופם ביעור." + ], + [ + "וכל שאינו מיוחד לא למאכל אדם, ולא למאכל בהמה, ואינו ממין הצובעים, הואיל ואינו לעצים, יש לו ולדמיו שביעית, אבל אין להם ביעור (ולא לדמיו ביעור)", + "אע\"פ שאינו מתקיים בארץ, אלא נהנין בו או בדמיו עד ראש השנה, כגון עקרי הלוף השוטה, ועיקר הדנדנה, והעקרבנין. ויש* אומרים, שכל דבר שאינו מיוחד לא למאכל אדם ולא למאכל בהמה ולא למין הצובעין, ומ\"מ לעצים ג\"כ אינו עומד, הרי הוא תלוי במחשבה, שאם חשב עליו למאכל אדם ולמאכל בהמה נותנים עליו חומרי אדם וחומרי בהמה, ואם חשב עליו לעצים הרי הוא כעצים, אבל לענין ביעור במקום שיש להם קדושת שביעית, כגון כשלא חשב עליהם לעצים, כללא הוא שאם אינו מתקיים בארץ יש להם ביעור, ואם הוא מתקיים בארץ אין להם ביעור." + ], + [ + "קליפי רמון והנץ שלו, קליפי אגוזים והגרעינים, יש להם שביעית ולדמיהם שביעית, אבל אין להם ביעור ולא לדמיהם. לולבי זרדים והחרובים, יש להם ולדמיהם שביעית וביעור, לולבי האלה והבוטנה והאטדין, יש להן ולדמיהן שביעית, אבל אין להם ביעור, אבל לעלים שלהן יש ביעור. וי\"א* שאין הדין שוה בגרעינים של כל הפירות, כי רק בגרעינים כאלה, שהם ראויים להסקה או להוציא מהן שמן, בהם נוהג קדושת שביעית, כגון גרעיני הזיתים שאפשר להוציא מהן שמן, וכגון גרעיני תמרים שראויים למאכל בהמה, אבל גרעינים כאלה שאינם ראויים לא למאכל בהמה, ולא לשום תמצית של מאכל, ולא לצביעה, אין להם שביעית. ואלו* הגרעינים שנוהג בהם שביעית, וכן קליפי רמון והנץ שלו, לדעה זו, יש להם שביעית וגם ביעור." + ], + [ + "איזו היא שעת ביעור, העלין בעת שיבולו ונושרין מאילנותיהן, עלי זיתים ועלי קנים ועלי חרובין אין להם ביעור, לפי שאינן נובלות וכלות. וי\"א* שעלי האוג אין להם ביעור, ועלי גפנים אוכל מהן עד שינשרו מאביהן." + ], + [ + "ועד מתי יהיה אדם רשאי ללקט עשבים לחים בשביעית, עד שייבש המתוק, ויגבב עשבים יבשים עד שתרד רביעה שנייה במוצאי שביעית. יש* מי שאומר, שטעם הדבר הוא, שכל זמן שלא יבש המתוק, שהוא זמן של יבשת פקועות השדה המרות, או זמן יבשת הזבלים המצוברים, או יבשת הארץ, שמתבקעת ע\"י יבשותה, עד אז העשבים הלחים ראויים הם לבהמות שבבית, על כן אין זה מפסיד אותם כשמלקט אותם לצורך בהמתו, אבל מזמן של יבשת המתוק כלה הלחות מן העשבים הלחים, ושוב אינם ראויים לבהמה שבבית, וכן עשבים יבשים הם ראויים לבהמה האוכלת יבשים ביבשותם, ועד שתרד רביעה שניה הם עומדים ביבשותם, וראויים הם לבהמה האוכלת עשבים יבשים, אבל משתרד רביעה שניה, כבר נתלחלחו ואינם ראוים למה שהם עומדים ע\"ז למאכל בהמה שבבית, ואם ילקט ויגבב אותם הרי זה מפסיד גידולי שביעית, ע\"כ הוא צריך להניחם לחיה שבשדה, שנמצאות כאלה שלהן יהיו ראויים ג\"כ אחר זה הזמן, ולפי זה אין זה הזמן של יבשת המתוק וירידת רביעה שניה זמן הביעור לעשבים הלחים והיבשים, כ\"א זמן היתר לקיטתם. וי\"א*, שזה הזמן, של יבשת המתוק לענין עשבים הלחים, וירידת רביעה שניה לענין היבשים, הוא זמי חובת ביעור שלהם, שאז הוא כלה לחיה מן השדה, וחייב לבער מן הבית. ויש* מי שאומר. שזהו דוקא בסתם כשאינו יודע מתי כלו, אבל אם הדבר ידוע, אז הולכים בזה אחר זמן הביעור, כמו בכל הפירות, ע\"פ סדר הארצות המבואר למעלה בענין חלוקותיהן לביעור." + ], + [ + "ועד מתי יהיו העניים מותרין להכנס בפרדסות במוצאי שביעית, לאסוף פירות שביעית, עד שתרד רביעה שנייה. וי\"א,* שזמן הכניסה לעניים בפרדסות, עד שתרד רביעה שנייה, היא לאו דוקא בשביעית, אלא גם בכל שנה ושנה ליטול לקט שכחה ופאה. ולדעה זו יש לומר, שבמוצאי שביעית, שאין שם לקט שכחה ופאה, אלא פירות שביעית, אע\"פ שהם הפקר, מפני חובת שביעית, מ\"מ אינו חייב להניח את העניים, ואת כל האדם הרוצים לזכות בפירות שביעית, להכנס לתוך פרדסו אחר שכבר עברה השביעית, ורשאי להוציאם לרה\"ר, כדי שיטלו אותם כל מי שירצה." + ], + [ + "הורד והכופר והלוטם, יש להן ולדמיהן שביעית. הקטף והוא שרף היוצא מהאילנות מן העלין או מהעיקרים, אין לו שביעית והיוצא מן הפגים יש לו ולדמיו שביעית. * וה\"ה שיש להם ולדמיהן ביעור. ויש* מי שאומר שדוקא שביעית יש להם, אבל ביעור אין להם, מפני שמ\"מ אינם עיקר הפרי. ובורד י\"א* שיש שלשה חלקים, בעליו יש שביעית וביעור, ובפיקה שלו שביעית ולא ביעור, ובעיקרו לא שביעית ולא ביעור," + ], + [ + "במה דברים אמורים באילן מאכל, אבל באילן סרק אף היוצא מן העלין ומן העקרין כפרי שלהן, ויש לו ולדמיו שביעית. * מיהו כל זה הוא רק ששביעית נוהגת בשרף של האילן, אבל בעצם העץ שעושה את השרף, אין שביעית נוהגת, ואינו יוצא ע\"י השרף מכלל עצים, שאין קדושת שביעית נוהגת בהן." + ], + [ + "הכובש ורד שביעית בשמן של ששית, ילקט את הורד והשמן מותר. כבשו בשמן של מוצאי שביעית חייב לבער השמן, שהרי הורד יבש הוא וכבר נתחייב בביעור. י\"א* שהטעם שהכובש ורד של שביעית בשמן של ששית אין הורד מחייב את השמן בקדושת שביעית, הוא מפני שהורד הוא חדש ולח והשמן הוא ישן ואינו נח לקבל טעם, על כן אינו נאסר כ\"א כשיהיה בתוכו זמן רב, אבל ורד של שביעית כשהוא נותנו בשמן של מוצאי שביעית, מתוך שהוא יבש והשמן הוא חדש, נכנס בו טעמו מיד, ע\"כ מתחייב ג\"כ השמן בביעור ע\"י כחו של הורד שנותן בו את טעמו. וי\"א* שאם כבש ורד של ששית בשמן של שביעית חייב בביעור גם הורד, שהשמן נותן טעם בורד ומחייבו בקדושת שביעית ובביעור. וי\"א* בורד של שביעית שכבשו בשמן של ששית, שילקט את הורד קודם שיגיע זמן הביעור והכל מותר, דכיון שלא בלע האיסור כ\"א בזמן ההיתר, וכשבא זמן האיסור כבר סלק את הגוף של האיסור, בטל טעמו ואינו חוזר וניעור, אבל ורד שביעית שכבשו בשמן של שמינית, וכבר הגיע זמן הביעור של הורד, חייב לבער את הכל, שהשביעית אוסרת מין בשאינו מינו בנותן טעם." + ], + [ + "חרובין של שביעית, שכבשן ביין ששית, או ביין מוצאי שביעית, חייב לבער היין, שהרי טעם שביעית בו. זה הכלל, פירות שביעית, שנתערבו בפירות אחרות, מין במינו בכל שהוא ושלא במינו בנותן טעם. וי\"א* שדוקא אם בא לשתות היין, שהחרובין נכבשו בו, אחר זמן הביעור, אסורין הן, וחייב לבער, אבל אם לא נשתהו החרובין ביין עד זמן הביעור, ילקט את החרובין, אם הם של שביעית, והיין של ששית מותר, שאין הטעם שנבלע בהיתר אוסר, כשנוטל הגוף של האיסור קודם חלות האיסור לענין דין ביעור. וי\"א* שמה ששביעית אוסרת כל שהוא במינה היינו דוקא לאחר הביעור, לענין האיסור שחל על פירות שביעית לאחר הביעור, אבל קודם הביעור, לענין דין קדושת שביעית, אין לה קדושת שביעית ע\"י תערובות משהו, אפילו במין במינו, ואין אסור בסחורה והפסד, ובכל חומר שביעית, ע\"י תערובות משהו, כ\"א בין במינו בין שלא במינו הכל בנותן טעם, ולאחר הביעור הוא שאמרו שמין ובמינו הוא במשהו, ושלא במינו גם אחר הביעור בנותן טעם. וכל אלה הפרטים, שבין לפני הביעור ולאחר הביעור, הם לכל אחת מהדעות, האמורות למעלה ביסוד הביעור, לפי שיטתה; להאומרים שלאחר הביעור הכל אסור בהנאה, וטעון שריפה בכל אופן, הדברים אמורים לענין איסור זה בכל אופן, ולהאומרים שהביעור הוא רק מה שהוא מחוייב להפקירן ולהוציאן מרשותו, ואם לא עשה כן נאסרו, הדברים אמורים בתערובות שאם לא הפקירן כדינם ונאסרו, אז יש בהם אלה חילוקי הדינים, בין במינו ושלא במינו, כמו שבארנו. וי\"א* שאם נתערב לפני זמן הביעור אז אוסרים בכל שהן, שכיון שיכול לאוכלם בקדושת שביעית עד זמן הביעור חשוב דבר שיש לו מתירין, ורק אם נתערב אחר שכבר נאסר אז בטל הוא בנ\"ט." + ] + ], + [ + [ + "כשם שאסור לעבוד הארץ בשביעית, כך אסור לחזק ידי ישראל שעובדין אותה, או למכור להם כלי עבודה, לפי שאסור לחזק ידי עוברי עבירה. ואפילו* אם אין הישראל עוסק בעבודתו, במלאכות שאסורות מן התורה בשביעית, אלא במלאכות דרבנן, ג\"כ אסור לחזק ידיו." + ], + [ + "ואלו כלים שאין האומן רשאי למוכרן בשביעית למי שחשוד על השביעית, מחרישה וכל כליה, העול, והמזרה, והדקר. זה הכלל כל שמלאכתו מיוחדת למלאכה, שאסורה בשביעית, אסור למוכרו לחשוד, ולמלאכה שאפשר שתהיה אסורה ותהיה מותרת מותר למכור לחשוד. ויש* נוטים לומר, שמה שמותר למכור לחשוד, כל שהדבר אינו מיוחד למלאכה האסורה כ\"א למלאכה שיש בה איסור והיתר באופן שקול, זהו דוקא כשיש מקום לחשוד זה למצא כלי זה במקום אחר, שאז אין בו משום איסור לפני עור מן התורה, שמן התורה הוא אסור דוקא בדקאי בתרי עברי נהרא, שאינו יכול להשיג בשום אופן את האיסור כ\"א ע\"י מה שזה המחזקו ממציא לו, אבל כל שיוכל באיזה אופן להשיג איסור זה במקום אחר אינו אסור אלא מדרבנן לתן לו, מפני שהוא מחזיק בזה עוברי עברה, על כן מותר למכור לו כשהכלי מיוחד לאיסור ולהיתר, אבל אם בשום אופן לא יכול להשיג ממקום אחר, שאז יש בו איסור לפני עור מן התורה, אין היתר למכור לו כ\"א כשיהיה הענין להיתר ע\"פ רובו, אבל כל שהוא שקול אסור, משום ספק דאורייתא לחומרא." + ], + [ + "כיצד מוכר הוא. לו המגל והעגלה וכל כליה, שאם יקצור בו מעט ויביא על העגלה מעט הרי זה מותר, ואם יקצור כדרך הקוצרין או יביא כל פירות שדהו הרי זה אסור. ולדעת* הסוברים, שאסור לקצור בשביעית כלל, אפילו בדרך ארעי ודבר מועט, ושגם מן המופקר אסור לקצור, ושאינו מותר מן המופקר כ\"א לתלוש ביד, אינו מותר למכור כ\"א כלים כאלה, שאפשר לעשות בהם דברים המותרים, שאין להם ענין לעבודת קרקע, כמו מגל יד לשבור בו עצמות, ועגלה להוליך עליה כלים, אבל דברים שהם מיוחדים לעבודת קרקע, כמו כלי קצירה, אין בהם שום צד היתר, כיון שאינם ראויים למלאכה אחרת, ובקצירה גופה לדעתם, אין דרך של היתר בשביעית. ופשוט, שלהמתירים פירות של נכרי בשביעית, ואומרים שאין קדושת שביעית נוהגת בהן, א\"כ כל שאפשר לתלות בשל נכרים תולה, ואין אסור למכור אלא בזמן ובמקום שאין אופן לתלות בשל נכרים." + ], + [ + "ומותר למכור סתם למי שאינו חשוד, אפילו דבר שמלאכתו מיוחדת למלאכה האסורה בשביעית, שהרי אפשר שקנה בשביעית לעשות לו מלאכה לאחר שביעית. ויש* מי שנראה מדבריו, שמה שאסור למכור לחשוד כלים המיוחדים לעבודת איסור, זהו דוקא בכלים המצויים תמיד לקנות אותם, שאין לתלות שקונה אותם לצורך שנה הבאה, שהרי יוכל לקנות אותם כשיצטרך להם. אבל כלים כאלה שאינם מצויים תמיד לקנות אותם במקום זה, כ\"א כשיזדמנו, מותר למכור אותם לחשוד, אפילו כשהם מיוחדים לאיסור, שהרי יכולים אנו לתלות שהוא קונה בשביל שנה הבאה, ומקדים לקנות עכשו כשנזדמנו לו, מפני שהוא חושש שמא לא יזדמנו לו בפעם אחרת. ונראה שלאחר שעבר זמן העבודה לכל כלי לפי ענינו, כמו כלי חרישה, אחר שעבר זמן החרישה, וכלי זריה אחר שעבר זמן הזריה וכיוצא בזה, מותר למכור אפילו לחשוד, ואפילו כלים המיוחדים למלאכת איסור, שהרי בודאי קונה אותם לצורך שנה הבאה." + ], + [ + "היוצר מוכר חמשה כדי שמן וחמשה עשר כדי יין, ומותר למכור לנכרי יותר מזה ואינו חושש שמא ימכור לישראל. ומוכר כדים רבים לישראל בחוץ לארץ ואינו חושש שמא יביאם לארץ. וי\"א* שמותר למכור לישראל בחוצה לארץ יותר מחמשה כדי שמן וחמשה עשר כדי יין, אע\"פ שכונס בהן יין הרבה שהביא מארץ ישראל, ובארץ ישראל אם הביא שמן יותר מחמשה כדין, ויין יותר מחמשה עשר כדין, מותר למכור לו כלים לפי מה שהביא, ותולין אנו שהביא כל זה מהמופקר, שאע\"פ שאסור לכתחילה להביא יותר מ\"מ בדיעבד מותר אם הביא, ע\"כ מותר למכור לו הכדין אחר שכבר הביא, ואין חוששין שמא הביא מן המשומר האסור. ובחו\"ל מותר למכור לו הרבה כדין, אע\"פ שיודעין שדרכו להביא יין ושמן מארץ ישראל, שתולין שהכל הוא מן המופקר; ואע\"פ שאסור להוציא פירות שביעית מארץ ישראל לחוצה לארץ, א\"כ הוא מחזיק בזה ידי עוברי עבירה, במה שמוכר לו כדין, להכניס בהן היין והשמן, שעבר והוציא מפירות שביעית מארץ ישראל לחוצה לארץ, מ\"מ כיון דאיכא למתלי בהיתר, שיכניס בהן יין ושמן של חוץ לארץ, תלינן, אע\"פ שיודעין שדרכו להביא מארץ ישראל. וי\"א*, שמותר למכור בחו\"ל יותר מחמשה וחמשה עשר כדין, אפילו אם הקונה אותם הוא מא\"י, רק שקונה אותם בחו\"ל, ואין חוששין שמא הוא קונה אותם למוכרם בארץ ישראל לעוברי עבירה. ונראין הדברים, שכל מה שמותר למכור הוא רק משום שתולין שישתמש בהיתר, ולפי זה יש לומר, שאם אנו יודעים בו בארץ ישראל שהביא מן המשומר, אסור למכור לו יותר משיעור הכדים שאמרנו, שאותם נראה שמותר למכור לו אפילו כשיודעים שהביא מן המשומר, שהרי הוא יכול להביא ג\"כ מן המופקר כשיעור של חמשה כדי שמן וחמשה עשר כדי יין, ותולין שיביא מן המופקר ויתן בהם, ומה שמותר למכור לו, כשאנו יודעים שהביא מן המופקר יותר משיעור זה של חמשה וט\"ו כדין, אע\"פ שלכתחילה אסור להביא יותר מזה מן המופקר, מ\"מ כיון שאם הביא בדיעבד מותר, אין זה נקרא מחזיק ידי עוברי עבירה אחר שכבר הביא. וי\"א* שמותר למכור בחו\"ל יותר מהשיעור האמור, אפילו אם הקונה הוא מארץ ישראל, אין חוששין שמא קונה אותם להכניסן לא\"י ולתן בהן יין ושמן של שביעית באיסור, ונראין* הדברים, שמה שמוכר חמשה כדי שמן וחמשה עשר כדי יין, הוא דוקא כשהכדים הם מחולקים באופן ששל שמן אינם מיוחדים כ\"א לשמן, ושל יין הם דוקא ליין, אבל אם אין בצורת הכדין הפרש, שאז יש לחוש שישתמש בכולן לשמן או בכולן ליין, אסור למכור לו כדי שיעור של חמשה עשר וחמשה ביחד, שאין תולין שיחלק אותם אלה לשמן ואלה ליין, אלא תולין שישתמש בהן מין אחד; ונראה שמוכר לו מהן חמשה עשר כדי שיעור יין המרובה, שבזה ודאי תולין בהיתר. וי\"א* שמותר למכור לו יותר מהשיעור בחו\"ל, אפילו אם הכדין הם משל ארץ ישראל. ונראה שאפילו ניכרין הם שהם משל ארץ ישראל, אין חוששין למראית עין שמא יכניס החשוד באלה הכדין בא\"י, ויראו שמכרו לו כדין א\"י יותר מזה השיעור, ויחשבו הרואים שבא\"י גופא מכרו לו באיסור, אין חוששין לכך. ויש* מי שאומר, שהכדין ששנינו היינו חביות גדולות, שחמשה עשר, וכן חמשה מהן נטענין בעגלה, ולפי זה כדין קטנים מותר למכור יותר מזה השיעור לפי הערך. ויש* מי שאומר, שמה שאמרנו שאם הביא יותר משיעור של חמשה וחמשה עשר כדין מותר למכור לו יותר, והיינו משום שבדיעבד מותרין הם היין והשמן שהביא יותר מכן, ואינו אסור להחזיקן לעצמו, שהוא דוקא כשהוא אומר שהוא צריך למאכל ביתו יותר, שיסוד ההיתר איננו כ\"א כפי מה שהוא צריך למאכל ביתו, אלא שבסתם קצבו חכמים חמשה כדי שמן וחמשה עשר כדי יין, ואם הוא אומר שהוא צריך יותר והביא יותר מותר, אבל אם ידוע לנו שאיננו צריך למאכל ביתו יותר, אז אפילו בדיעבד אסור להחזיקם לעצמו, וצריך להוציאם מתחת ידו, ולהאוסרים המשומר אסורים הם לגמרי, ואז אסור למכור לו גם כשהביא יותר מכן, שהרי הוא מחזיק בזה ידי עוברי עבירה." + ], + [ + "ומוכר לחשוד פרה חורשת בשביעית, שהרי אפשר לשוחטה. ומוכר לו שדהו, שהרי אפשר שיובירה. אבל לא ימכור לו שדה האילן, אלא אם כן פסק עמו על מנת שאין לו באילן. ומשאילו סאה למדוד בה, אע\"פ שהוא יודע שיש לו גורן, שהרי אפשר שימדוד בה בתוך ביתו. ופורט לו מעות, אע\"פ שהוא יודע שיש לו פועלים. וכולן בפירוש אסורים. * ואם השאילו אחד מכל אלו הדברים ע\"פ תליה של היתר, ובא אחר כך לביתו ומצאו שעושה בהם מלאכה של איסור, אינו זקוק לו להוציא מידו, וכל שכן אם השכיר לו את אחד מכל הכלים הללו ע\"י תליה של היתר, ונתברר לו אח\"כ שהוא עושה באיסור, אינו זקוק לו.* ומוכר לו פירות אפילו בשעת הזרע, שאנו תולין שלאכילה הוא לוקח. ונראה, שזרעוני גינה שאינם נאכלין, שהם מיוחדים לזריעה, אסור למכור לו, דליכא למיתלי בהיתירא, אלא באופן שהם אינם מצויים במקום זה, ויכולים להתקיים ג\"כ לשנה הבאה, שאז אפשר לתלות שקונה אותם לצורך שנה הבאה, ע\"פ הדרך שכתבנו בכלים למעלה באופן כזה." + ], + [ + "וכן משאלת אשה לחברתה, החשודה על השביעית, נפה וכברה, ריחים ותנור, אבל לא תבור ולא תטחן עמה. * ודוקא בסתם מותר להשאילה כל אלה, שאנו תולין בהיתר מפני דרכי שלום, אפילו בתליה רחוקה, כגון נפה שמא היא צריכה לספור בה מעות, כברה לכבור בה חול, ריחים לטחון בהם סממנים, תנור לטמון בו אונין של פשתן [ונראה מזה שאין קדושת שביעית נוהגת בפשתן], אבל אם היא מפרשת בשביל פירות שביעית, אסור לתן לה כלום. ויש* מי שנראה מדבריהם. שתליה זו, שאנו תולין בכל אלה, כיון שאינה אלא מפני דרכי שלום, לא שייכה אלא בשאלה, שיש במניעות שאלה משום איבה, אבל במכירה, שאין בה משום דרכי שלום כשאינו מוכר לו, אסור לסמוך על תלי' כזאת. ונראה שלדעתם הוא הדין בשכירות אין שייך דרכי שלום, וצריך דוקא תליה גמורה, שהדבר קרוב שאפשר לתלות בהיתר. וי\"א*, שאין חילוק בין מכירה לשאלה, וממילא הוא הדין לשכירות, ומותר לסמוך על תליה זו, שבכל אופן יש כאן משום דרכי שלום, אפילו כשמונע ממכירה, וה\"ה מהשכרה, על כן תולין להיתר, אפילו באופן הרחוק כעין שאמרנו." + ], + [ + "מחזיקין ידי נכרים בשביעית בדברים בלבד, כגון שראהו חורש או זורע, אומר לו תתחזק או תצליח, וכיוצא בדברים אלו, מפני שאינם מצווין על שביתת הארץ. אבל לא יסעדנו ביד. ומותר לרדות עמהן הכורת. וחוכרין מהן נירין, שאינן בני חיוב כדי לקנוס אותן. יש* מי שאומר, שדוקא מכורת של נכרי מותר לרדות, אע\"פ שהיא מחוברת לקרקע, אבל מכורת של ישראל אסור לרדות כשהיא מחוברת לקרקע. ויש* מי שנראה מדבריו שאין חילוק, ומותר לרדות אפילו מכורתו של ישראל המחוברת בקרקע, שאין הרדיה מהכורת נחשבת עבודת קרקע כלל, אפילו כשהיא מחוברת. וי\"א*, שבזמן הזה, ששביעית היא מדרבנן, מותר לעשות כל העבודות בקרקע של נכרים, וק\"ו שמותר לסייע לנכרי העובד גם בפועל בידים; וע\"פ זה יש מקום להתיר לישראל לעבוד את הקרקע בזמן הזה ע\"י מה שמוכרין לנכרי הקרקעות, כדין של מכירה, ואע\"פ שאסור למכור לנכרי קרקעות בארץ ישראל, מ\"מ* במקום שאי אפשר למכור לישראל, ויש במניעת המכירה הפסד לישראל, י\"א שמותר למכור לנכרי. וכיון שאי אפשר לבא להיתר העבודה, והתרת הפירות, בהפקעת קדושת שביעית, כ\"א ע\"י מכירה לנכרי, וכיון שההפסד גדול, ואי אפשר לעמוד בשמירת כל דיני השביעית, להרבה אנשים שיושבים בארץ ישראל, ע\"כ יש אומרים* שמותר למכור לכתחילה לנכרי כדי להפקיע קדושת שביעית, ואח\"כ מותר ג\"כ ישראל לעשות העבודה בקרקע, ואין בה קדושת שביעית, כשנעשה אגיסטון ופקיד מן הנכרי על הקרקע, וסומכין ע\"ז בשעת הדחק בזמן הזה, שמצרפין לזה ג\"כ מה שיש ספק במנין שנת השמיטה, אלא שעושין את העבודות שהן מן התורה, שהן זריעה, וקצירה, זמירה, ובצירה, ע\"י נכרי, וגם חרישה עושים ע\"י נכרי אם אפשר הדבר שלא לעשות ע\"י ישראל. ויש* מי שנראה מדבריו, שבזמן שהגויים מטילין ארנונא על ישראל, אז ישראל העובד את הקרקע, אפילו כשעובד אותה באיסור, כגון שהוא עובד יותר משיעור הצורך של ארנונא, מ\"מ מותר לומר לו איישר מדרכי שלום, מפני שאע\"פ שהוא עובד באיסור מ\"מ הרי הוא כאנוס בדבר. ויש* מי שנראה מדבריו, שכשיש ארנונא על הקרקע מותר לעשות כל העבודות בכל הקרקע, ולאו דוקא כשיעור של הארנונא. ולדעה זו פשיטא שמותר להחזיק בידי העובדים. וי\"א* שמותר, לתקן לנכרי כלי המחרישה בשביל חרישת שדהו, אבל לחרוש עמו ממש אסור." + ], + [ + "מותר לעשות בסוריא בתלוש אבל לא במחובר. כיצד, דשין, וזורין, ודורכין, ומעמרין. אבל לא קוצרין, ולא בוצרין, ולא מוסקין, וכן כל כל כיוצא באלו.", + "י\"א*, שמותר לעשות בסוריא בתלוש, בכל תלוש, ואפילו בתלוש של משומר, שאסור כיוצא בו בארץ לגמרי, מותר בסוריא. וי\"א*, שבתלוש של משומר אסור גם בסוריא, ומה שמותר בסוריא אינו אלא בתלוש של המופקר, שבארץ ישראל אסור לעשות בו כל המלאכות שלו ובסוריא מותר." + ], + [ + "כשם שאסור לעשות סחורה בפירות שביעית, או לשמרן, כך אסור ליקח מעם הארץ, לפי שאין מוסרין דמי שביעית לעם הארץ, ואפילו כל שהוא, שמא לא יאכל אותן בקדושת שביעית." + ], + [ + "הלוקח לולב מעם הארץ בשביעית נותן לו אתרוג מתנה, ואם לא נתן לו מבליע לו דמי אתרוג בדמי לולב. וי\"א* שה\"ה באיסור סחורה בפירות שביעית ג\"כ אם הוא ע\"י הבלעה, כגון כשמוכר לו יין ואומר שהכסף שהוא מקבל הוא בעד הקנקן והיין הוא במתנה, שנמצא שמבליע דמי היין בקנקן, ג\"כ מותר; ונראה שה\"ה אם מתנין, שהכסף יהיה בעד הטורח וההובלה ממקום למקום, ונמצא שאין כאן סחורה בפירות שביעית, ולא דמי שביעית, לענין שיהיה צריך לנהוג בהם קדושת שביעית, ושיהיה אסור למוסרם לעם הארץ." + ], + [ + "במה דברים אמורים, בזמן שהוא מוכר פירות שכמותן בשמור, כגון תאנים ורמונים וכיוצא בהן, אבל אם היה מוכר פירות שחזקתן מן ההפקר, כגון הפיגם, והירבוזין, השוטים, והחלגלוגות, והכסבר של הרים וכיוצא בהן, הרי זה מותר ליקח ממנו מעט כדמי שלש סעודות בלבד, משום כדי חייו של מוכר. ואם* מסר לו יותר ממזון שלש סעודות יאמר: הרי מעות הללו, שמסרתי לעם הארץ, יהיו מחוללין על פירות שיש לי בתוך ביתי, שאינם של שביעית, ויכנסו הפירות לקדושה תחתיהן. ובא חבר זה ואוכל את הפירות בקדושת שביעית, והמעות קדושים ביד המוכר. וקנס הוא שקנסו ללוקח, שלא נזהר במסירת דמי שביעית לעם הארץ. ואם לא ברח המוכר כופין אותו שיחזיר הדמים ללוקח." + ], + [ + "וכל דבר שאינו חייב במעשרות, כגון שום בעל בכי, ובצל של רכפה, וגריסין הקלקיות, ועדשים המצריות, וכן זרעוני גנה שאינן נאכלות, כגון זרע לפת,וצנון, וכיוצא בהן, הרי אלו נלקחין מכל אדם בשביעית. והיינו* שמותר למסור אפילו לעם הארץ מזון שלש סעודות, כדין כל הפירות שחזקתן מן ההפקר." + ], + [ + "במה דברים אמורים בעם הארץ סתם, אבל מי שהיא חשוד לעשות סחורה בפירות שביעית, או לשמור פירותיו ולמכור מהם, אין לוקחין ממנו דבר שיש עליו זיקת שביעית כלל, ואין לוקחין ממנו פשתן אפילו סרוק, אבל לוקחין ממנו טווי ושזור. ופשתן שייך בו זיקת שביעית,* אע\"פ שאין שביעית נוהגת בפשתן עצמו*, דעץ בעלמא הוא, מ\"מ כיון שנוהגת שביעית בזרע הפשתן, חשוב משו\"ה דבר שיש בו זיקת שביעית, כל זמן שלא נשתנה הרבה ע\"י טווי ושזירה. ויש מי* שנראה מדבריו, שאלה הדברים המותרים ליקח מכל אדם, שאמרנו, מפני שחזקתן מן המופקר, ומותר למסור מהן מזון שלש סעודות גם לעם הארץ, משום כדי חייו, מותר ליקח את אלה אפילו מהחשוד על השביעית, ומה שאסרו ליקח מהחשוד אפילו דברים שיש בהם רק זיקת שביעית, היינו שאע\"פ שאותן הדברים מותר לקנות מהן הרבה, מ\"מ קנסו את החשוד, שלא יקנו ממנו, גם ממה שיש בו זיקת שביעית, רק מזון שלש סעודות ולא יותר.* וכרכום אסור הוא משום ספיחי שביעית." + ], + [ + "החשוד על השביעית אינו חשוד על המעשרות והחשוד על המעשרות אינו חשוד על השביעית. שאע\"פ שזה וזה מן התורה, מעשר טעון הבאת מקום מה שא\"כ בשביעית, ושביעית אין לה פדיון מה שא\"כ במעשר." + ], + [ + "החשוד על הטהרות אינו חשוד לא על המעשר ולא על השביעית, שהאוכל הטמא הזה שמכרו בחזקת טהור אינו מטמא אחרים אלא מדברי סופרים, והחשוד לדברי סופרים אינו חשוד לדברי תורה. אין* מוכרין פירות שביעית למי שהוא חשוד על השביעית, אלא מזון שלש סעודות. במה דברים אמורים בדבר המתקיים, אבל בדבר שאינו מתקיים, אפילו מזון מאה סעודות מותר, משום שכל עיקר האיסור למכור לו פירות שביעית, הוא שמא יעשה מהן סחורה, או שלא יבערם בשעת הביעור, ובדבר שאינו מתקיים מסתמא לעצמו הוא קונה אותן, וגם צריך שיהיה דבר שאינו מתקיים עד אחר הביעור, שאז אין לחוש שמא לא יקיים בהם מצות ביעור בזמנו." + ], + [ + "כל החשוד על דבר אע\"פ שאינו נאמן על עצמו נאמן הוא על של אחרים, חזקה אין אדם חוטא לאחרים, לפיכך החשוד על דבר דנו ומעידו. וי\"א* שהחשוד על הדבר לא דנו ולא מעידו, שכשם שאינו נאמן על של עצמו אינו נאמן על של אחרים. ויש* מחלקים בין אם הוא אומר על המאכל שהוא כשר, או על איזה דבר שהוא של היתר, כיון שהוא של אחרים נאמן, אע\"פ שהוא חשוד על של עצמו בשביל נגיעתו בדבר מ\"מ לאחרים אין אדם חוטא ולא לו, והוא שלא יהיה חשש גומלין בדבר, אבל כשהוא מעיד על האדם שהוא נאמן ע\"ז אינו נאמן, שכיון שהוא חשוד אינו בגדר עדות, ולהכשיר אדם צריך עדות. ויש* מי שחולק בין אם יש מקום שהוא מעיד בדדמי, כגון שלא אמר שראה בעינו את פעולת הכשרם של אלה הדברים, שהוא מעיד עליהם, רק שאומר שהם כשרים, אז חוששים שמא אומר בדדמי, כיון שהוא חשוד, אבל כשהוא מעיד שראה את פעולת ההכשר בעיניו, באופן שאין שום צד לתלות שהוא בדדמי, ה\"ז נאמן על של אחרים." + ], + [ + "הכהנים חשודים על השביעית, לפי שהם אומרים הואיל והתרומות מותרות לנו, אע\"פ שהם אסורין על הזרים במיתה, קל וחומר פירות שביעית. לפיכך סאה תרומה, שנפלה למאה סאה של פירות שביעית, תעלה, נפלה לפחות ממאה, ירקבו הכל, ולא ימכרו לכהנים ככל מדומע, לפי שהן חשודין על השביעית." + ], + [ + "הצבענין והפטמין לוקחין מורסן מכל מקום, ואינן חוששין שמא מספיחי שביעית הוא, * ודוקא ממי שאינו ידוע שהוא נאמן או חשוד מותרין הן ליקח ממנו, אבל מודאי חשוד אסורין." + ], + [ + "גבאי קופה בשביעית לא יהיו מדקדקין בחצרות של אוכלין שביעית, ואם נתנו להם פת מותרת, ואין חוששין לה שמא מספיחי שביעית היא, שלא נחשדו ישראל להיות נותנים, אלא או מעות שביעית או ביצים הנלקחות בדמי שביעית. ומותר ללות מן העניים פירות שביעית ומחזירין להם פירות בשנה שמינית. וי\"א,* שמה שמותרין גבאי צדקה ליקח מחשודין על השביעית, הוא דוקא כשהן חשודין לזרע ולא לאכול, אלא שהם זורעין ומוכרין את התבואה לנכרים, אבל כשהם חשודים לאכול ג\"כ אסורים ליקח מהן. וי\"א* שדוקא כשהם רק חשודים על השביעית מותר ליקח מהן, מה שא\"כ כשהדבר הוא ודאי, שהם אוכלין שביעית באיסור, אסור ליקח מהן. ומה שמותר* ללוות פירות מן העניים בשביעית, ולהחזיר להם בשמינית פירות שמינית, ואין קדושת חליפי שביעית חלה על הפירות של שמינית, היינו כשכלו פירות שביעית קודם שנתנו להמלוים פירות של שמינית בחליפים שלהם, אבל אם לא כלו פירות שביעית, והם בעין, חלה על פירות שמינית שנתנו תחתם קדושת חליפי שביעית, ונוהג בהם כל חומר דמי שביעית. ואם כלו הוא הדין דבשביעית עצמה יכולין לפרע בפירות של ששית, ולא תחול עליהן קדושת חליפי שביעית. ונראה שאסור להחזיר פירות שביעית אם כלו הפירות הראשונים, משום שאסור לפרע חוב מדמי שביעית, אבל אם לא כלו הוי כמחליף פירות שביעית בפירות שביעית, ולא מצינו איסור בחליפין כל שאינו דרך סחורה." + ] + ], + [ + [ + "מצות עשה להשמיט המלוה בשביעית, שנאמר שמוט כל בעל משה ידו. והתובע חוב, שעברה עליו שביעית, עבר על לא תעשה, שנאמר לא יגוש את רעהו ואת אחיו." + ], + [ + "אין שמיטת כספים נוהגת מן התורה אלא בזמן שהיובל נוהג, שיש שם שמיטת קרקע, שהרי ישוב הקרקע לבעליו בלא כסף, ודבר זה קבלה הוא, אמרו חכמים בזמן שאתה משמיט קרקע אתה משמיט כספים, בכל מקום בין בארץ בין בחוצה לארץ, ובזמן שאין שם שמיטת קרקע אין אתה משמיט כספים בשביעית אפילו בארץ." + ], + [ + "ימדברי סופרים שתהא שמיטת כספים נוהגת בזמן הזה, בכל מקום, ואע\"פ שאין היובל נוהג, כדי שלא תשתכח תורת שמיטת הכספים מישראל. וי\"א*, * שאין שמיטה נוהגת בזמן הזה כלל, ומה שהיה נהוג גם אחר חורבן בית שני, זה היה רק כל זמן שהיה בית דין לקדש שנים, אבל מאז שאין לנו בית דין המקדש שנים, לקדש את היובל, לפחות בקדושה של דברי סופרים, אין שביעית נוהגת כלל אפילו מדרבנן. וי\"א*, שבמקומות הרחוקים מא\"י אין שביעית נוהגת בזה\"ז. וי\"א* שבמקים שנהגו לגבות בשטרות שעברו עליהם שביעית אין מוחין בידם בזמן הזה, אלא מניחין אותן כמנהגם. ובדורותינו הוחזרה עטרה ליושנה בהרבה קהלות, לשמור לעשות פרוזבול כתקנת הלל, גם בחו\"ל, וקו\"ח בארץ ישראל שנזהרין בזה הרבה." + ], + [ + "אין שביעית משמטת כספים אלא בסופה, שנאמר: מקץ שבע שנים תעשה שמיטה, וזה דבר השמיטה, ושם הוא אומר: מקץ שבע שנים במועד שנת השמיטה בחג הסכות, מה שם אחר שבע אף השמטת כספים אחר שבע. לפיכך הלוה את חבירו בשביעית עצמה גובה חובו כל השנה, וכשתשקע חמה בלילי ראש השנה של מוצאי שביעית אבד החוב. וי\"א,* שמה שאין שביעית משמטת אלא בסופה, הוא רק לענין שאם מחזיר החוב אחר שעברה שביעית חייב המלוה לומר משמט אני, כדי לקיים זה דבר השמיטה, וכל זמן שלא אמר הלוה \"אע\"פ כן\" אסור לו לקבל ממנו את חובו, כמו שיתבאר להלן בדברינו, וזה אינו מחויב כ\"א ע\"י שמיטתה של סוף שביעית, שהיא משתשקע החמה בליל ראש השנה של מוצאי שביעית, אבל האיסור לנגוש את החוב, בין ע\"י עצמו בין ע\"י בית דין, הוא נוהג כל שנת השביעית, ומשנכנס ליל ראש השנה של שביעית אסור לתבע את החוב. ויש אומרים,* שאפילו לדעה זו אין איסור זה אמור אלא על המלוה שלפני שביעית, שכיון שנכנסה שביעית אסור לתבע אותה, אבל מלוה שנעשתה בשביעית עצמה הכל מודים שהוא מותר לגבות כל שנת השביעית, ואינה משמטת גם לענין תביעה כ\"א בסוף השביעית, דהיינו משתשקע החמה בליל ראש השנה של שמינית" + ], + [ + "שחט את הפרה וחלקה על דעת שהיום ראש השנה של מוצאי שביעית, ונתעבר אלול, ונמצא אותו היום סוף שביעית, אבדו הדמים, שהרי עברה שביעית על החוב. וי\"א* שחוב כזה, שנתחייב בשביל שלקח בשר וכיוצא בזה, אינו משמט, מפני שזו הקפת החנות היא, והקפת החנות אינה משמטת. ויש* נוטים לומר, שאין זו נקראת הקפת החנות לענין זה שאינו משמט, שאינה נקראת הקפת החנות כ\"א כשלוקח ממנו איזו פעמים, שאז אינו נקרא חוב כ\"א כשזוקף עליו במלוה, אבל כל זמן שלא לקח ממנו כ\"א פעם אחת, אפילו הקיפו בחנות אין זה בכלל הקפת החנות לענין זה, שאינו משמט, ואינו צריך זקיפת מלוה, אלא ה\"ז משמט ככל החובות. ויש* מי שאומר, שאם לקח ממנו בהקפה בחול, כיון שהיה יכול לקחת ממנו בדמים ולקח בהקפה, הרי זו נקראת הקפת החנות שאינה משמטת, אבל אם לקח ממנו ביום טוב, כיון שבזמן ההקפה אסור לפרע מפני שהוא יו\"ט, ואילו לא היה יו\"ט היה פורעו מיד, אין זו הקפה, ומתוך כך היא משמטת ככל החיבות. וי\"א,* שאינה נקראת הקפת החנות אלא בחנוני, שדרכו למכור בהקפה, אבל מי שאין דרכו להקיף אע\"פ שחלק לשעתו בלא דמים, ונשארו הלוקחים חייבים לו, אין זה נקרא הקפת החנות ודינו ככל החובות שמשמטים. וי\"א,* שהקפת החנות שאינה משמטת אינה כ\"א כשהקיף על זמן ארוך שנה או שנתים, שדומה הדבר כאילו הלוהו מפורש עד אחר שביעית, שאין השביעית משמטתו לדעת רבים, אבל כל הקפה שדרך לתבע מיד הרי היא ככל החובות, ששביעית משמטתן." + ], + [ + "שביעית משמטת את המלוה, ואפילו מלוה שבשטר שיש בו אחריות נכסים, הרי זה משמיט, ואם סיים לו שדה בהלואתו אינו משמיט. והשביעית משמטת את השבועה, שנאמר לא יגוש מכל מקום, לא לשלם ולא להשבע. וי\"א,* שבשביעית בזמן הזה, שהיא דרבנן, אינה משמטת מלוה שבשטר שיש בו אחריות נכסים. ויש * מי שדבריהם נוטים לומר, שלרעה זו ג\"כ אין לסמוך על זה כי אם בשטרות שהאחריות מפורשת בהן, אבל אם אין האחריות מפורשת, אע\"ג דקיי\"ל אחריות טעות סופר היא, ודין שטר שאין כתוב בו אחריות שוה לגבות בו מן המשועבדים לדין שטר שכתוב בו אחריות, מ\"מ אין כח השטר, שאין האחריות מפורשת בו, גלוי כ\"כ עד שנוכל לומר שלא יש צורך לנגוש בו, באופן דלא קרינן ביה לא יגוש, כמו שאנו אומרים סברא זו בשביעית בזמן הזה, לדעה זו, בשטר שאחריות מפורשת בו. ויש מי* שנראה מדבריהם, שאין חילוק בדבר, וכל זמן שאנו דנים דין אחריות ע\"פ שטר זה דינו כדין שטר שיש בו אחריות גם לענין שביעית, ולפי זה הוא נוהג ג\"כ לענין זה שאינו משמיט בזמן הזה, כ\"א אם מפורש בשטר שאינו באחריות, או כשמחל לו שיעבוד הנכסים וסיים לו שדה בהלואתו, שאינו משמט. וי\"א,* שהוא דוקא כשא\"י לסלקו, והמשכנתא,* במקום שדרכם לסלק את המלוה בכל עת שיביא מעותיו, שביעית משמטת, ובמקום שאינו יכול לסלקו עדסוף זמנו אין שביעית משמטתו, ואפי' אם אינו יכול לסלקו רק יום אחד מקרי אתרא דלא מסלקי.* מי שיש לו עיסקא משל חבירו שביעית מסלקת פלגא שהוא מלוה, השושבינות אין שביעית משמטתה, ודוקא* כשלא עברה שביעית מאחר שנשא המשלח הראשון, אבל אם עברה שביעית אח\"כ ה\"ז משמטת, שהרי מאחר שנשא כבר* נתנה להתבע בב\"ד וקרי ביה לא יגוש. מי* שהיה שותף עם חבירו והיו מתעסקים בסחורות ובשטרות, ונשאר ביד אחד מהשותפים, אין שביעית משמטתו, שאין שביעית משמטת אלא מלוה. וה\"ה* אם כבר כלו אצל השותף כל חפצי השותפות ואין לו כלל במה לשלם, כ\"א שילוה ממקום אחר, מ\"מ אינו משמט, הואיל ותחילתו אינו מלוה רק משותפות, וכן כל דבר שאינו מלוה רק שמכר לו דבר ולא קבע זמנו לשלם, אחר שביעית, מ\"מ אין שביעית משמטתו כיון שאין תחילתו מלוה. ערב* שפרע למלוה וקודם שפרע הלוה להערב הגיע שנת השמיטה ה\"ז משמטת." + ], + [ + "במה דברים אמורים, ששביעית משמטת את השבועה, בשבועת הדינים, וכל כיוצא בה, מדברים שאם יודה בהן שביעית משמטתן, אבל שבועת השומרים והשותפים וכיוצא בהן משבועות שאם יודה ישלם, הרי זה ישבע אחר השמיטה. שכיון שאין השביעית משמטת את גוף החוב שלהן, הוא הדין שאינה משמטת את שבועתן." + ], + [ + "הלוהו ותבע וכפר בו, והגיע השמיטה והוא בכפירתו, והודה אחר שעברה שביעית, או שבאו עליו עדים אחר השביעית, אין השביעית משמטת. * אבל אם הודה אחר שכפר קודם שעברה סוף שביעית, משמטת. אם* לוה ממנו ערב שביעית, ולמוצאי שביעית נעשה לו שותף או אריס, אין מגלגלין עליו שבועות הלואה דערב שביעית, אע\"פ שהוא חייב שבועה מצד השותפות או האריסות של עכשיו. אבל נעשה לו שותף או אריס ערב שביעית וחלקו, ולמוצאי שביעית לוה הימנו ונתחייב לו על ההלואה, בין שבועת התורה בין שבועה דרבנן, מגלגלין עליו, שאין שביעית משמטת כ\"א מלוה ולא שותפות ואריסות וכיוצא בהן, ולא את שבועתן. מי* שחייב לחבירו ונשבע לשלם לו, כל דבר שהשביעית משמטתו פטור גם מכח השבועה, שלא נשבע לשלם אלא כל זמן שחייב מן הדין. תבעו* ממון וכפר והביא עדים וחייבוהו ב\"ד וכתבו לו פס\"ד הוי כגבוי ואינו משמט." + ], + [ + "המלוה את חבירו וקבע לו זמן לעשר שנים אינו משמט, אף ע\"פ שהוא בא לידי לא יגוש הרי הוא עתה אינו יכול לנגוש. התנה עמו שלא יתבענו, שביעית משמטת." + ], + [ + "המלוה את חבירו והתנה עמו שלא תשמטנו שביעית, ה\"ז נשמט, שאינו יכול לבטל דין השביעית. התנה עמו שלא ישמיט הוא חוב זה ואפילו בשביעית, תנאו קיים, שכל תנאי שבממון קיים, ונמצא זה חייב עצמו בממון שלא חיבתו תורה, שהוא חייב." + ], + [ + "הקפת החנות אינה נשמטת, ואם עשאה מלוה נשמטת. שכר שכיר אינו נשמט, ואם זקפו עליו במלוה נשמט." + ], + [ + "קנסות של אונס, ושל מפתה, והמוציא שם רע, אינם נשמטין, ואם זקפן במלוה נשמטין, ומאימתי נזקפין במלוה משעת העמדה בדין." + ], + [ + "המגרש את אשתו קודם השמיטה אין כתובתה נשמטת, ואם פגמתה או זקפתה עליו במלוה נשמטת." + ], + [ + "המלוה על המשכון אינו משמיט, והוא שיהיה החוב כנגד המשכון, ואם היה יותר משמיט היותר. וי\"א*, שאפילו היתר על המשכון אינו משמיט." + ], + [ + "המוסר שטרותיו לב\"ד ואמר להם אתם גבו לי חובי זה, אינו נשמט, שנאמר ואשר יהיה לך את אחיך, וזה בית דין גובין אותו. וכן ב\"ד שחתכו את הדין, ואמרו איש פלוני אתה חייב לתן לזה כך וכך, אינו נשמט, שזה כגבוי הוא וכאילו בא לידו ואינו כמלוה." + ], + [ + "כשראה הלל הזקן שנמנעו מהלוות זה את זה, ועוברין על הכתוב בתורה, השמר לך פן יהיה דבר עם לבבך בליעל, התקין פרוזבול כדי שלא ישמט החוב עד שילוו זה את זה. ואין הפרוזבול מועיל אלא בשמיטת כספים בזמן הזה שהיא מדברי סופרים, אבל שמיטה של תורה אין הפרוזבול מועיל בה. וי\"א* שהפרוזבול מועיל אף בשמיטה של תורה, משום שהפקר בית דין הפקר." + ], + [ + "אין כותבין פרוזבול אלא חכמים גדולים ביותר, כבית דינו של רבי אמי ורבי אסי, שהן ראויין להפקיע ממון בני אדם, אבל שאר בתי דינים אין כותבין. וי\"א*, שכל בית דין חשוב, דהיינו שלשה שבקיאים בדיני פרוזבול ויודעים ענין שמיטה, והמחום רבים עליהם באותה העיר, כותבים פרוזבול. וי\"א* כל בית דין של שלשה כותבין פרוזבול, אע\"פ שלא המחום רבים עליהן." + ], + [ + "זהו גופו של פרוזבול, מוסרני לכם פלוני ופלוני, הדיינים. שבמקום פלוני, שכל חוב שיש לי שאגבם כל זמן שארצה והדיינים או העדים חותמים מלמטה." + ], + [ + "אין כותבין אלא על הקרקע, אם אין קרקע ללוה מוכר לו המלוה כל שהוא בתוך שדהו, אפילו קלח של כרוב. השאיר לו מקום לתנור או לכירה כותבין עליו פרוזבול, היתה לו שדה ממושכנת כותבין עליה פרוזבול." + ], + [ + "כותבין לאיש על נכסי אשתו, וליתומים על נכסי אפוטרופוס. אין לו קרקע ולערב יש לו קרקע, כותבין עליה פרוזבול. היה לו, חוב על חבירו ויש לחבירו קרקע, הואיל והוא תחת שיעבודו כותב עליו פרוזבול." + ], + [ + "אחד שלוה מחמשה צריכים פרוזבול לכל אחד ואחד, וחמשה שלוו מאחד דין פרוזבול אחד לכולם." + ], + [ + "כתב הפרוזבול תחלה ואח\"כ הלוה, אינו מועיל, אלא משמיט, עד שיכתוב הפרוזבול אחר שהלוה. נמצאת אומר, שכל מלוה הקודמת לפרוזבול אינה נשמטת בפרוזבול זה, ואם הפרוזבול קודם למלוה נשמטת בפרוזבול זה." + ], + [ + "לפיכך פרוזבול המוקדם כשר, והמאוחר פסול, כיצד כתבו בניסן והקדים זמנו מאדר כשר, שהרי הורע כחו שאינו משמיט אלא עד אדר, אבל אם איחר זמנו וכתבו מאייר פסול, שהרי מיפה כחו, שאינו משמיט עד אייר שלא כדין, שאין דינו שלא ישמיט אלא עד ניסן, בשעת מסירת הדברים לבית דין." + ], + [ + "המוציא שטר חוב אחר שביעית ואין עמו פרוזבול, אבד חובו, ואם אמר היה לי ואבד נאמן, שמזמן הסכנה ואילך בעל חוב גובה שלא בפרוזבול. ולא עוד אלא כשיביא בעל חוב את שטרו, או כשיבא לתבוע במלוה על פה, אומרים לנתבע שלם לו. ואם טען הנתבע ואמר איה פרוזבול שלו, אומרים לתובע היה לך פרוזבול ואבד, אם אמר הן נאמן, ואם הודה שלא כתב פרוזבול אבד חובו. והיתומים אינם צריכים פרוזבול." + ], + [ + "הוציא פרוזבול, וטען הנתבע ואמר מלוה זו שהוא תובע אחר פרוזבול זה היתה, והתובע אומר קודם פרוזבול היתה, התובע נאמן, שאילו אמר היה לי ואבד נאמן, ואף ע\"פ שאין אנו יודעים זמן הפרוזבול שאבד." + ], + [ + "טען הנתבע ואמר מלוה יש לו אצלי, והתובע אומר לא כי אלא הקפת החנות היא, שאינה נשמטת, שהרי לא זקפתיה מלוה, הרי זה נאמן, שהרי אם ירצה יאמר מלוה היתה ופרוזבול היה לי ואבד, שכיון שתקנו חכמים פרוזבול חזקה הוא שאין אדם מניח דבר מותר ואוכל דבר אסור." + ], + [ + "תלמידי חכמים שהלוו זה את זה, ומסר דבריו לתלמידים ואמר מוסרני לכם שכל חוב שיש לי שאגבנו כל זמן שארצה, אינו צריך לכתוב פרוזבול, מפני שהן יודעים שהשמטת כספים בזמן הזה מדבריהם, ובדברים בלבד היא נדחית." + ], + [ + "כל המחזיר חוב שעברה עליו שביעית רוח חכמים נוחה הימנו, וצריך המלוה לומר למחזיר משמט אני, וכבר נפטרת ממני. אמר לו אע\"פ כן רצוני שתקבל, יקבל ממנו, שנאמר לא יגוש והרי לא נגש, ואל יאמר לו בחובי אני נותן לך, אלא יאמר לו שלי הם, ובמתנה אני נותן לך." + ], + [ + "החזיר לו חובו ולא אמר לו כן, מסבב עמו בדברים עד שיאמר לו שלי הם ובמתנה אני נותן לך, ואם לא אמר לא יקבל ממנו אלא יטול מעותיו וילך לו." + ], + [ + "מי שנמנע מלהלוות את חבירו קודם השמיטה, שמא יתאחר החוב שלו וישמט, עבר בלא תעשה, שנאמר השמר לך פן יהיה דבר וגו'. וחטא גדול הוא, שהרי הזהירה עליו תורה בשני לאוין, שנאמר השמר לך פן וגו', וכל מקום שנאמר השמר, או פן, או אל, הרי זה מצות לא תעשה. והתורה הקפידה על מחשבה רעה זו, וקראתו בליעל, והרי הוסיף הכתוב להזהיר ולצוות שלא ימנע אלא יתן, שנאמר נתן תתן לו ולא ירע לבבך בתתך לו וגו'. והבטיח הקב\"ה בשכר מצוה זו בעולם הזה, שנאמר כי בגלל הדבר הזה יברכך ד' אלהיך." + ] + ] + ], + "Kuntres Acharon": [ + [ + "א. לשון הרמב\"ם במנין המצות: א' שתשבות הארץ בשביעית ממלאכתה. תלה את השביתה בארץ, ומזה נראה כדעת רש\"ל ומנ\"ח, שיש איסור בעבודת הארץ אפילו אם נעבדת ע\"י נכרים. ולפ\"ז, לא רק שיש איסור תורה אם ישראל עושה את עבודת הארץ ע\"י פועלים נכרים, אלא שגם אסור להניח נכרים לעבוד, שהרי בזה שהם עובדים הם מבטלים אותנו ממ\"ע דשביתת הארץ. וי\"ל עוד שמ\"ע דושבתה הארץ, אם נאמר שהיא בפני עצמה אינה שייכה דוקא על בעל השדה אלא היא מצוה כללית לכל ישראל, לפ\"ז כל מי שעובר עבירה ועושה עבודת הארץ בשביעית לא רק שהוא בעצמו עובר על עשה ול\"ת, אלא הוא מכשיל בזה את כל ישראל, שהכל מבטלים על ידו את מצות ושבתה הארץ.", + "אמנם ישנן כמה הוכחות, המורות שא\"א לומר כן. חדא מהא דתנן (פ\"ד מ\"ג) שחוכרין נירים מן הנכרים בשביעית ומחזיקין ידי נכרים בשעת עבודתם, ואם נאמר, שיש איסור לישראל במה שהנכרי עובד, לא מסתבר כלל שיהיה מותר להחזיק ידיו וק\"ו לחכור נירין ממנו, שעי\"ז הוא גורם לו להתחזק בעבודתו, וק\"ו לפי דברי הירושלמי (פ\"ד ה\"ג), שמותר לומר לו: חרוש בה טבאות ואנא נסב לה מינך בתר שמיטתא. אמנם אפשר לומר, שבזה עצמו חולקים הם שם בירושלמי, בפירוש של מחזיקין ידי נכרים בשביעית, חד אמר \"חרוש בה טבאות ואנא נסב לה מינך בתר שמיטתא\" וחד אמר \"אישר\", דלהכי ס\"ל מ\"ד אישר, שרק זה מותר לומר לו, אבל לחזק את ידיו ממש בעבודה אסור, משום שאע\"פ שאין הנכרי מצווה על שביתת הארץ מ\"מ, כיון שישראל עובר בכללות על מצות שביתת הארץ, במה שהשביתה מתבטלת ע\"י נכרים, ע\"כ אסור הוא לגרום בדבורו שיעבוד הגו את הארץ. ולפי זה הי' אפשר לומר, שהרמב\"ם שפסק (בפ\"ח ה\"ח) כמ\"ד \"אישר\", אבל \"חרוש בה טבאות\" אסור לומר לו, - שכן מדייק לשונו שם: \"מחזיקין ידי נכרים בשביעית בדברים בלבד, כגון שראהו חורש או זורע אומר לו: תתחזק או תצליח, וכיוצא בדברים אלו, מפני שאינם מצווים על שביתת הארץ\", - הוא מפני שרצה להוציא, שאסור לומר לו \"חרוש בה טבאות ואנא נסב לה מינך בתר שמיטתא\", ויש לומר דמהאי טעמא הכריע כמ\"ד דמחזיקין ידי נכרים הוא רק אישר, משום דס\"ל דעובר ישראל על שביתת הארץ ע\"י עבודת הנכרי, שמ\"מ הארץ אינה שובתת. והדבר מוכרע מסוגיא דגיטין (ס\"ב א'), דמפרשינן ד\"מחזיקין ידי נכרים\" הוא \"אחזוקי בעלמא\", דהיינו \"אחזוקו\" לרב יהודה או \"אשרתא\" לרב ששת, אבל לומר \"חרוש בה טבאות ואנא נסב לה מינך בתר שמיטתא\", שהוא גורם לו בדיבורו שירחיב את עבודתו יותר, זה אסור. ואע\"ג דמדברי התוס' שם, ד\"ה אשרתא, נראה שהי' בדעתם לפרש שבכלל אשרתא אפשר להכניס ג\"כ \"חרוש בה טבאות\", מ\"מ נראה שהרמב\"ם לא פירש כן והוא סובר דאחזוקו או אשרתא לבד מותר ולא \"חרוש בה טבאות\". והיינו דלטעמיה אזיל שיש בזה איסור לישראל בעבודתו של נכרי, ע\"כ אסור לומר לו באופן הגורם לו להרחבת עבודתו, אמנם להחזיק כחו של נכרי בדברים בעלמא, להראות לו הסברת פנים באופן שאיננו מרחיב ע\"י זה את עבודתו, מותר, שמ\"מ הנכרי עצמו איננו עובר שום עבירה, שהוא איננו מצווה על שביתת הארץ, ואע\"פ שנאמר, שהוא מכשיל את ישראל בזה שהוא מבטל את שביתת הארץ, מ\"מ הלא גם על \"לפני עור\" איננו מצווה, וא\"כ הוא לא עביד שום איסורא, וע\"כ מותר להחזיק ידיו כל זמן שאותה החזקת הידים איננה מביאה אותנו לידי מכשול. מ\"מ הדבר קשה להאמר, שיהי' מותר לחזק ידיו של נכרי, באותה עובדא עצמה שאנחנו עוברים איסור על ידה, ושהי' ראוי לנו לבטלה אם אפשר. גם קשה לחדש מחלוקת באין הכרח, שהרי למ\"ד \"חרוש בה טבאות ואנא נסב מנך בתר שמיטתא\" אין ספק בדבר שאנו צריכים לומר שאין כאן שום איסור לישראל, שהרי הוא גורם לו ממש לחרוש יותר באמירתו, א\"כ ראוי לומר שכו\"ע ס\"ל דאין לישראל שום איסור בחרישתו של גוי, ולא לאפושי בפלוגתא. ומה שאסור לחזק ידיו יותר מאמירת אשרתא זהו רק הרחקה לישראל, שיזכור איסור שביעית ולא יבא לעבוד עמו בידים.", + "ועוד נראה כן, דאין שום איסור לישראל במה שהנכרי עובד, מהא דכתב הרמב\"ם (פ\"ד הכ\"ט): \"נכרי שקנה קרקע בא\"י וזרעה בשביעית פירותיה מותרין, שלא גזרו על הספיחין אלא מפני עוברי עבירה, והנכרים אינם מצווים על השביעית כדי שנגזור עליהם\", ואם נאמר שמ\"מ אנו עוברים במצות עשה של שביתת הארץ ע\"י עבודתם של נכרים - אדרבא היה ראוי לגזור עליהם, כדי שנהיה אנו מוצלים ממכשול. ודברי הרמב\"ם הללו מפורשים הם בירושלמי (דמאי פ\"ב ה\"א): \"הרי אלו בשביעית היתר בשאר שבוע דמאי (על המינים השנוים שם קאי). ויהיו בשביעית שביעית, שביעית ישראל משמטין וגוי פטור, וישראל וגוי רבים על כותיים\". משמע פשט הלשון, שמשום הכי מותר בשביעית מפני שישראל משמטין, כלומר: אין בידם מגידולי שביעית כ\"א משל ששית או משל חוץ לארץ, וגוי פטור, ע\"כ מותר בסתם, אע\"ג שנמצאים שם, בקיסרין דעסיק בה, כותיים שאינם שומרים שביעית והם חייבים, - דס\"ל לירושלמי כאן דגרי אמת הם, מ\"מ של גוי ושל ישראל, ששניהם היתר, רבים עליהם. ומזה משמע כדעת הב\"י וסיעתו, שאין בפירות של גוי שום קדושה, והרי הם כפירות של שאר שני שבוע, שהרי הוא אומר: \"בשביעית היתר\" ופריך ע\"ז שיאמר: בשביעית שביעית, משמע שלא רק באיסור ספיחין אנו עוסקין כ\"א בכלל בקדושת שביעית, והוא היתר מפני שתולין בצירוף של גוי וגוי פטור, - משמע ־פטור מכל דין שביעית. עכ\"פ נראים הדברים, שאין שום מכשול לישראל במה שהנכרי עובד את הארץ, עכ\"פ מן התורה.", + "וכיון שכן, אי אפשר לפרש דושבתה הארץ הוא ענין בפני עצמו, שאנו מצווים שהארץ תשבות ולא יעבד בה בשום אופן, (מפני שכתוב במצות עשה זו שלא בלשון נוכח, כמו בלא תעשה דשדך לא תזרע וכרמך לא תזמור דכתיב בהם לשון נוכח, ומשמע דלישראל מזהר רחמנא, אבל בושבתה הארץ, דכתיב סתם, הוי כמו שביתת בהמה שישראל עובר כשהנכרי עובד, וחמיר מינה דשם כתיב למען ינוח שורך, בלשון נוכח, א\"כ אין עובר כ\"א בעל השור, אבל כאן דכתיב ושבתה הארץ, אם נאמר שזה המקרא לא קאי אשלאחריו, אז כל ישראל עוברים ע\"י מה שהנכרי עובד כיון שאין הארץ שובתת). והכי משמע פשטא דקרא, דכתיב: והארץ תעזב מהם ותרץ את שבתותיה בהשמה מהם, ואומר: אז תרצה הארץ את שבתותיה, כל ימי השמה ואתם בארץ אויביכם, אז תשבת הארץ והרצת את שבתותיה. משמע, שכיון שישראל אינם עובדים אותה נקראת שהיא שובתת, אע\"פ שנכרים עובדים אותה, שאע\"פ שאמרו (שבת קמ\"ה ב', יומא נ\"ד א'): נ\"ב שנה לא עבר איש ביהודה, מ\"מ היו בכלל ארץ ישראל נכרים העובדים את אדמתה *)וע' בירוש' כלאים פ\"ט ה\"ג: כותיים שבה היו עושין מטליות מטליות., ואמרו: (ברכות נ\"ח א') נתקללה שומרון - נתברכו שכניה, שנאמר: ושמתי שמרון לעי השדה למטעי כרם, ונראים הדברים מכאן, שמה שהנכרים עובדים אין זה נקרא מניעת שביתה. וא\"כ כונת הכתוב \"ושבתה הארץ שבת לד'\" היא, שישראל, שהוא המחויב לשבות, לא יעבוד את הארץ. ויש לומר, דקאי אדסמיך ליה, שמפרש מה היא השביתה, -: שדך לא תזרע וכרמך לא תזמור, דהיינו שכל אחד מישראל עובר, כשהוא עובד, לבד מל\"ת עוד עשה דושבתה הארץ, וכ\"מ בירוש' (כלאים פ\"ח ה\"א) ושבתה הארץ שבת לד', לענין לא תעשה שבו.", + "אלא שלפי זה צריך ביאור לשון הרמב\"ם, שכתב: שתשבת הארץ, ממלאכתה. אמנם דיוק לשונו בפנים ההלכה מורה מפורש, שעיקר החיוב דשביתה הוא אקרקפתא דגברא, ואם בר חיובא עובד הוא מבטל מצות \"ושבתה הארץ\", - שכתב שם: \"מצות עשה לשבת מעבודת הארץ\", ולא שתשבת הארץ. ונראה, שצורת המצוה היא כך: שיש מצוה שתשבת הארץ, כדכתיב: ושבתה הארץ, אלא כיון שאין שביתה של הארץ מתבטלת כ\"א ע\"י מה שבר־חיובא עובד אותה, אבל אם נכרי, שאינו מצווה על שביתה, עובד אותה, הרי היא לגבי שביתת הארץ כאילו עובד אותה קוף בעלמא או שהיא מתעבדת מאליה ע\"י איזה כח מכחות הטבע, שאין זה ביטול שביתת הארץ. על־כן אי־אפשר שתהיה מתבטלת שביתת הארץ כ\"א ע\"י ביטול של ל\"ת דשדך ל\"ת וגו', דהיינו כשבר־חיובא עובד אותה, וממילא אי אפשר שתהי' נעברת שביתת הארץ רק אם ישראל עובר ע\"ז, שהמ\"ע בפועל היא אקרקפתא דגברא לשבת מעבודת הארץ, אלא שכשהוא עובר צורת העבירה היא מצד המ\"ע לא רק מה שהוא עובד את הארץ אלא גם מה שהארץ אינה שובתת. ועל־כן בהלכה, שבנוגע למעשה הלא אין ציור מיוחד ע\"ז על מה שהארץ שובתת, נקט רבינו לשון \"לשבות\", אבל בציור המצוה, במנין המצות שלפני ההלכות, צייר ציור ע\"פ האמת: שתשבת הארץ ממלאכתה, שכשבא לעבור על מצוה זו הקפידא היא על מניעת שביתת הארץ.", + "וכן משמע נמי מד' התוס' (ע\"ז ט\"ו ב' ד\"ה מי) שכתבו: \"ופריך, והרי שדה דאדם מצווה על שביתת שדהו וכשהיא ביד ישראל אחר יש בו איסור דאורייתא אם זרע בו הישראל\". משמע מזה, דדוקא בישראל, דבר חיובא, יש בו איסור תורה, אבל מי שאינו מצווה לא נקראת עבודתו ביטול שביתה כלל. וי\"ל דגם רש\"י, שהביא שם בד\"ה אדם מקרא ד\"שנת שבתון יהי' לארץ\", גם הוא מודה, שהכונה היא שהמצווים על שביתת הארץ לא יבטלו אותה.", + "וכן משמע נמי מלשון החינוך (מצוה קי\"ב) בדין שמטת הארץ: \"לבטל עבודת הארץ בשנה השביעית, שנאמר: בחריש ובקציר תשבת; ובא הפירוש שעל שנה השביעית נאמר, שנצטוינו שלא לעסוק בה כלל בעבודת הארץ\". משמע הלשון, שהפירוש של השביתה הוא מה שנצטוינו אנחנו, שלא נעסוק אנו בעבודת הארץ, אבל אם זולתנו הנכרים עוסקים בעבודת הארץ אין זה נקרא כלל ביטול שביתת הארץ, כיון שהיא בטלה מעבודת ישראל. וי\"ל שאין עלינו שום חיוב לבטלם, וממילא אם יעסקו בעבודה ע\"פ צווינו נכנס בזה בשאלת איסור שבות בדברים שאין בהם כרת, - כאיבעיא דחסום פרתי ודוש בה (ב\"מ צ' א'), - אבל לא בעצם מ\"ע דשביתה. וממילא יפתחו כאן שערי צידוד להיתר כשהנכרי עובד אדעתא דנפשיה, כדין אריס או בשכירות בהבלעה כהיתר דשבת. וי\"ל דמשום מראית־ עין אפילו בדברים שבשבת יש בהם משום מ\"ע, אבל כיון שאין זה שבות גמור אין לנו לגזור כלל עפ\"ז באיסורים אחרים, אע\"פ שמצאנו איסור מ\"ע בכמה איסורים, ואפילו במידי דרבנן, מ\"מ אין לדמות הענינים זל\"ז. ועד כאן לא מיבעיא לן אלא באיסור שבות גמור, שמא גזרו על שאר איסורים, שהם בלאו, כמו בשבת, אבל מה שהוא רק מפני מ\"ע י\"ל שהוא קל משאר שבות ממש, ודי לנו כשגזרו במ\"ע כזה בשבת דאיסור סקילה, ולא נוכל להחמיר מדעתנו בזה גם בשאר איסורים דלאו ועשה. ובאמת הלא בשדה דלאריסותא עביד ליכא מ\"ע גם בשבת.", + "ובספר \"מנחת־חינוך\" כתב בפשיטות, שיש משום ביטול מ\"ע דשביתת הארץ כשעושה הנכרי עבודת הקרקע, אבל לא הביא שום ראי' לדבריו, כ\"א שכן פשוט ליה מפשטא דקרא (ומלשון הגמ' ע\"ז הנ\"ל: \"והרי שדה דאדם מצווה על שביתת שדהו בשביעית\", וקדמו בזה רש\"ל בב\"מ שם). אבל לפי מה שכתבנו אין זה מוכרח כלל, די\"ל דמקרא נדרש לאחריו, שהוא מסיק הכלל להפרטים בלשון נוכח, דקאי על ישראל דוקא, ובמצוה שכ\"ט השיג על ד' מוהרי\"ט, שהובאה ב\"פאת־השולחן\" (סי' כ\"י סקל\"א), שמותר להשכיר שדהו לנכרי בהבלעה, - מיסודו הנזכר, דאסור משום איסור של שביתת השדה. והנה הוא יושב ודורש בזה כמשה מפי הגבורה, אבל הדברים אינם מוכרעים כלל, ונראה דלמהרי\"ט הוה פשיטא ליה לאידך גיסא, דלא שייך שביתת שדה כ\"א ע\"פ הפרטים המפורשים במקרא אח\"כ, והיינו שלא יעבוד אותה ישראל, ובאמת לא מצינו כלל שום גילוי בדברי חז\"ל, שיהי' חיוב למנע נכרים מעבודת השדה בשביעית, ושפיר פסק מוהרי\"ט בודאי, לפי זה, שמותר גם בשביעית כה\"ג דמותר בשבת, ודי לנו להצריך הבלעה משום חומרא כיון שמצינו כה\"ג בשבת. אע\"ג דיש מקום לדון גם על זה, ע\"פ מה שכתבנו די\"ל דחומר דשכר שבת אין לנו להקיש מעצמנו על איסור שביעית, מ\"מ ראוי להחמיר בזה, אבל לחדש דוקא איסור תורה גם בעבודת גוי אין לנו, ולשון הגמ' דע\"ז הנ\"ל מתפרש כשישראל עובד כמשכ\"ל.", + "וכן מורה ג\"כ לשון הרמב\"ם בספר המצות: \"מצוה קל\"ה היא, שצונו לשבות מעבודת הארץ בשנה השביעית, והוא אמרו יתעלה: בחריש ובקציר תשבת, וכבר נכפל זה הצווי פעמים, ואמר: שבת שבתון יהי' לארץ, וכבר קדם לנו (מצוה צ') האי שבתון עשה, ואמר ג\"כ: ושבתה הארץ\". גם דיוק לשונו מוכיח, שסובר שעיקר המצוה היא רק שישראל לא יעסקו בעבודת הקרקע, במה שדייק וכתב: שצונו לשבת מעבודת הארץ, היינו שאנחנו נהיה השובתים, ואם היתה דעתו, שהאיסור הוא על עבודת הארץ בכלל וביטול השביתה שלה, הי' ראוי לכתב: שנצטוינו, שתשבת הארץ מעבודה. אבל חוץ מזה הדבר מוכרח, דבאמת הי' ראוי למנות את \"בחריש ובקציר תשבת\" ואת \"ושבתה הארץ\" לשתי מצות עשה, אלא שכן הוא דרכו ז\"ל, שלא למנות בתור מצות מיוחדות את הענינים המכופלים במצוה אחת, כמו שהקדים זה בשרשים, בשרש התשיעי: \"שאין ראוי למנות הלאוין והעשין, אבל המוזהר מהם והמצווה בהם\", וע\"פ יסוד זה אינו מונה במנין מה שנכפלה המצוה כמה פעמים, אבל זה הלא לא שייך אלא במקום שאין חילוק בענין, אבל כשיש בפסוק הנוסף הכפול ענין מחודש אז ודאי צריך למנותו למ\"ע בפ\"ע. ומעתה אם נאמר דמקרא ד\"ושבתה הארץ\" הוא כפשוטו, שאסור לנו להניח אפילו נכרים שיעבדו, ואם הם עובדים אנו עוברים בזה בביטול מ\"ע זו, א\"כ מה שאנו יודעים מ\"ושבתה הארץ\" הוא ענין מחודש, ואינו כלל זה שאנו יודעים ממקרא ד\"בחריש ובקציר תשבת\", הנאמר בלשון נוכח, שהוא בודאי לא נאמר רק לישראל, וא\"כ הלא הי' ראוי למנות שתי מצות במנין: מצוה אחת בחריש ובקציר תשבת, ועוד אחת מצות \"ושבתה הארץ\" המונחת על גוף הקרקע, אפילו כשנכרי עובד אותה. אלא מדכלל הכל במנין אחד ש\"מ שהענין הוא אחד, ואין כאן כ\"א מצות שביתה המוטלת על ישראל. אמנם אפשר לדחוק ולומר, שמטעם זה איננו מונה את שני המקראות, של \"בחריש ובקציר תשבת\", ושל ו\"שבתה הארץ\", כל אחד למצוה בפ\"ע, משום דנהי דבכלל \"בחריש ובקציר תשבת\", האמור בלשון נוכח, א\"א לכלל את \"שביתת הארץ\", האמורה בפסוק בלשון נסתר, נגד הארץ, דיש בפשט הלשון גם איסור העבודה של נכרים, מ\"מ הלא בכלל \"ושבתה הארץ\" נכלל ג\"כ איסור העבודה של ישראל, על כן לא הוו כ\"א מצוה אחת. אבל באמת זה אינו, מתרי טעמי. חדא: דאפילו אם הי' הדבר כן הי' ראוי להרמב\"ם למינקט ביסוד המצוה את המקרא של \"ושבתה הארץ\" שזה הוא לפי זה היסוד הכולל בכללותו את כל צורת המצוה בכל צדדיה, ש\"בכלל מאתים מנה\", ונכנס בזה גם איסור הגוף של עבודת ישראל. ועוד: דבאמת גם עצם הדבר לא יתכן לומר, דמשו\"ה מנם למ\"ע אחת, משום שבכלל \"ושבתה הארץ\" נכללו ביחד איסור עבודת נכרים וגם איסור עבודת ישראל, דמ\"מ כשישראל עובד הי' ראוי לנו לדון שמבטל שתי מצות: בחריש ובקציר תשבת - מצד עצמו, וושבתה הארץ - מצד הקרקע, כיון שהי' עובר על מצוה זו אפילו אם אם הי' גוי עובד. אלא ודאי פשוט להרמב\"ם ז\"ל דבאמת אין חילוק בדבר, ומצות \"ושבתה הארץ\" ו\"שבת שבתון יהי' לארץ\" הכל קאי אדמפרש קרא, שיהיו ישראל שובתים, והיינו העולה ממקרא ד\"בחריש ובקציר תשבת\", שבו מפורש הוא ענין ה\"נוכח\", ועל כן בחר בו ליסוד המצוה להורות על תכונתה של המצוה.", + "וביותר תהיה ראיה זו יותר מבוארת, אם נאמר דאין קנין לנכרי בא\"י להפקיע מקדושת שביעית. שאז יש מקום לשתי המצות להתקיים כל אחת בפני עצמה, שבקרקע של ישראל כשיעבוד אותה נכרי יש בזה ביטול מצות \"ושבתה הארץ\", וכשעבד ישראל הקרקע של גוי יש כאן משום מצוה ד\"בחריש ובקציר תשבת\"; אע\"ג דמצד עצם הארץ מסתבר שאם הגוי עובד הקרקע שלו אין מי שיעבור על מ\"ע. אלא שאין צורך לכ\"ז, דפשיטות לשון הרמב\"ם בשרשיו מורה מפורש, דאם יש איזה צד לומר ענין נוסף אין להעמיד את המצוה בכפל לשון, וכאן יש ענין נוסף בפשיטות לאסור עבודת נכרי בשל ישראל, וממילא כשישראל עובד בקרקעו יש כאן משום שתי מצות: משום עבודת הקרקע מצד עצמה ומשום עבודת גברא הישראל שעובד בה, והוא דוגמת רבוי הלאוין של פוטיתא ונמלה (לאוין קע\"ט), שיש מקום ציור לכל הפרטים. אלא ודאי שאין כאן כ\"א מצוה אחת - של עבודת הארץ ע\"י ישראל, ולא יותר.", + "ובדבר הציור הראשון מכח הראיה הראשונה, דאם מצינו מצות שביתת הארץ בפ\"ע אצל נכרי מסתבר הדבר, שגם במצות \"בחריש ובקציר תשבת\", האמורה בישראל, יש בה ענינים מיוחדים: איסור השביתה של הגוף הישראלי בפ\"ע ואיסור שביתת הארץ בפ\"ע, שזה אמנם נכלל במקרא של \"ושבתה הארץ\", - א\"כ הם לעולם שני ענינים נפרדים, שהי' ראוי למנותם שתי מ\"ע. ויש דוגמא לדבר בעיון פילוסופי, שכתב הרמב\"ם במו\"נ (ח\"ב פ\"א עיון שני): \"והוא, כשימצא דבר מורכב משני דברים וימצא אחד משני הדברים בפני עצמו חוץ מן הדבר ההוא המורכב, מתחייב מציאות האחר בהכרה חוץ מן הדבר ההוא המורכב גם כן, שאילו היה מציאותם מחייב שלא ימצאו אלא יחד, כחומר והצורה הטבעית, לא היה נמצא אחד מהם בלתי האחר בשום פנים. יהיה א\"כ מציאות אחד מהם בפ\"ע מורה על העדר החיוב, והנה ימצא האחר בהכרח\". - אף אנו נאמר, כיון שנמצא במצות \"ובשנה השביעית יהי' לכם שבתון\" איסור עבודת הקרקע ואיסור עבודה לישראל, ופרטה תורה ע\"ז: ושבתה הארץ, אם נאמר דמשמעו ג\"כ בנכרי העושה בשל ישראל, א\"כ יש כאן איסור מיוחד לקרקע אע\"פ שאין האיסור על האיש. ומזה נלמד גם זה, שבמקום שאמרה תורה: בחריש ובקציר תשבת, יש כאן איסור לאיש אע\"פ שאין שם איסור על הקרקע. א\"כ הם ממש שני ענינים נפרדים, איסור של האיש ואיסור של הקרקע, והי' ראוי למנותם בשתי מצות, ומדלא מנה כ\"א מצוה אחת מוכח, שלא מצינו הענין בנפרד כלל ואין כאן איסור כ\"א עבודת הארץ וע\"י ישראל דוקא; ובקיבוץ שניהם יחד: עבודת הקרקע של ישראל - וע\"י ישראל תצא צורת המצוה האחת של שביתת הארץ, ועיין מ\"ש לעיל בבאור דיוק לשון הרמב\"ם ושינוי לשונו שברשימת המצות לפני ההלכה לאשר בפנים ההלכה.", + "וכיון, שלפי כל דברינו לעיל אין כאן מניעת שביתת הארץ כ\"א בבר חיובא העובד, נראין הדברים, שאין חילוק בין שדה של גוי לשדה של ישראל, שגם בשדה של ישראל אין ישראל עובר כשהגוי עובד, והאיסור הוא איסור שבות כבכל איסורי תורה, וכלשון התוס' (ב\"מ צ' ע\"א ד\"ה אבל), ואע\"פ שצדקה הגהתו של רש\"ל שם דצ\"ל: בשבת, מ\"מ הדברים הם אמתיים מצד עצמם, דה\"ה בשביעית אין כאן כ\"א משום שבות. ונכונים דברי מבי\"ט ומוהרי\"ט, שהתירו להשכיר בהבלעה בשביעית. ואדם מצווה על שביתת שדהו דאמרינן (ע\"ז ט\"ו ב') היינו בשישראל עובד, אז יש איסור של שביתת גוף השדה, וכמו שביארו בכה\"ג התוס' שם, ד\"ה מי, לענינם. ופשוט הוא, דיש בפירות הללו דין קדושת שביעית, אפילו למ\"ד דאין נוהגת בשל נכרים, שהרי בעצם הדבר שכירות לא קניא והשדה היא של ישראל, וקדושת פירות שביעית בשדה תליא מילתא, אלא שאין בזה משום איסור ספיחים, והקולות שהקילו בפירות של נכרים אותם המחמירים וסוברים, שנוהגת קדושת שביעית בשל נכרים, דהיינו היתר סחורה ופטור ביעור, יש לומר שהן שייכות ג\"כ בזה, דעיקר טעמם הוא משום שבא לישראל ע\"י נכרי ודרך סחורה, כד' המבי\"ט בתשובתו, וזה שייך בנ\"ד ג\"כ.", + "ובעיקר הענין, שמצריך מוהרי\"ט להשכיר דוקא בהבלעה, נראה מלשונו, שיסודו הוא משום שכר שביעית, שאסור כמו שכר שבת. אבל באמת הלא קשה לדמות גזירות חכמים זו לזו וכבר שנינו (ידים פ\"ג מ\"ב) אין דנים דברי סופרים מדברי סופרים. ודוקא בשבות דאמירה לנכרי הוא איבעיא (בב\"מ צ' ע\"א) אי אמרינן דה\"ה בכהת\"כ, ולא נחלק בין איסור לאו לסקילה, ונקטו הפוסקים לחומרא, אבל שארי גזירות יש לומר דאין לנו לחדש מעצמנו משבת אשארי איסורי תורה, ושביעית בכללם, וכמ\"ש לעיל. ותו: שכר שבת דאסור הוא לאו מדררא דמלאכה, דנאמר דשביעית דמיא לה, אלא מדררא דמשא ומתן שאסור בשבת, תדע, שהרי אפילו בעד דברים המותרים להעשות ע\"י ישראל ג\"כ אסור שכר שבת, כשמירה וכיו\"ב (ב\"מ נ\"ח א'), א\"כ אין איסור זה שייך כלל לשביעית. ויותר יש לדמות נ\"ד להא דאין משכירין כלים שעושין בהם מלאכה לנכרי בערב שבת (שבת י\"ט א'), שנקטו הפוסקים טעמא משום דמיחזי כאילו ישראל מצוהו לעשות מלאכה בשבת, וכיון שיש ריוח לישראל מחזי כשלוחו של ישראל, וי\"ל שמשו\"ה בשדה, שדרך להיות מניחה בורה שנה אחת, אין ריוח לישראל ע\"י הבלעה. ומ\"מ גם בזה קשה לדמות שבת לשביעית, דסוף סוף גזירה פרטית היא ואינה בכלל שבות, שנאמר שאסור בכל איסורי תורה. ונראה לומר דעיקר איסור שבות, כשאומר לנכרי לעשות לעצמו בדבר של ישראל, במחלוקת הוא שנוי, שלדעת רמ\"א (יו\"ד רצ\"ז סעיף ד' בהגהה), עפ\"ד הגהת אשרי, כל שהנכרי עושה להנאת עצמו אין בו משום שבות, אפילו אם הדבר הוא של ישראל, אלא שהש\"ך, (שם סק\"ד), חולק בשם רוה\"פ דנראה דס\"ל, דאם הדבר שהנכרי עושה בו המלאכה הוא של ישראל אסור, אפילו אם הנכרי עושה להנאת עצמו. ולפ\"ז י\"ל, דכשמיחזי כשולחו לעשות מלאכה בכליו בשבת, וה\"ה לעבוד בשביעית, אע\"פ שהנכרי עושה זה בשביל עצמו, יש כאן משום שבות דאמירה לנכרי, על כן צריך הבלעה, כדי שיהי' אפשר לומר, שאין כונתו של ישראל שיעבוד הגוי בשביעית, אלא בשאר שנים. וי\"ל דבשבת לא מהני זה, מפני שלעולם דרך הוא לעבוד בכל יום, אבל בעבודת הקרקע, שדרך הוא להניח איזו שנה או שנים, לא מיחזי בכה\"ג כאילו ישראל אמר לו לעבוד בשביעית. וכדאי להזהר להשכיר דוקא בהבלעה, כדנפיק מפומייהו דרבנן קדישי אב ובנו, מבי\"ט ומוהרי\"ט ז\"ל.", + "ב. ובמחלוקת הראשונים אם יש קנין לנכרי להפקיע שביעית. הנה מפשטם של דברי רש\"י בסנהדרין (כ\"ו א') ד\"ה אגיסטון, שפירש ללשון ראשון: \"שכיר, וקרקע של נכרי הוא\", נראה דס\"ל דיש קנין לנכרי ומותר גם ישראל לעבוד בקרקע השייכה לנכרי. ויש להעיר, שכן נראה גם מפי' ר\"ח, שכתב: \"שיכול לומר שדה זו שלו היא ואני אריס בתוכה\", - ונראה פשוט שצ\"ל: \"שדה זו של גוי היא ואני אריס בתוכה\", - ומזה למדנו עכ\"פ, שגם הר\"ח קאי בשיטה זו דיש קנין לנכרי להפקיע מידי שביעית. ומה שהקשו על זה התוס' (סנהדרין שם ד\"ה אגיסטין; גיטין ס\"ב א' ד\"ה אין) מהא דאין עודרין עם הנכרי בשביעית, י\"ל בפשיטות, דאדרבא, אם נאמר דלדינא קיי\"ל דיש קנין לנכרים, להפקיע מידי שביעית, א\"כ בשדה של נכרי אין המשנה של מחזיקין ידי נכרים בשביעית צריכה להשמיענו כלל, כיון שהוא היתר גמור ולית ביה שום דררא דאיסורא, משום דשם הרי זה קאי בש\"ס על המשנה ד\"מחזיקין ידי נכרים בשביעית, אבל לא ידי ישראל\", ואם נאמר דמיירי בקרקע של גוי, ויש קנין לנכרי להפקיע מידי שביעית, א\"כ איזו רבותא יש כאן דמחזיקין ידי נכרים ? ועוד יקשה: למה אין מחזיקין ידי ישראל, כיון דעביד בהיתר ? אלא ודאי מוכח מזה גופא דמיירי בקרקע של ישראל, ואע\"ג דיש בזה איסורא מצד הישראל, שהוא מניח את הנכרי לעבוד בקרקעו, והוא עובר על מצוה דשביתת הארץ, וכדמשמע פשטא דלישנא דגמרא בע\"ז (ט\"ו ב'): \"והרי שדה דאדם מצווה על שביתת שדהו בשביעית\", מ\"מ כיון שאין הגוי עושה איסור מותר לו להחזיק ידיו, - וע\"ז אמר רב דימי בר שישנא משמיה דרב, שאין עודרים עם הנכרי בשביעית.", + "ואע\"ג דהא לכאורה פשיטא, כיון שהקרקע היא של ישראל, וכל עיקר ההיתר להחזיק ידי הגוי באמירת אשרתא, כדמפרש בגמ', הוא רק מפני שאין הגוי עושה איסור, - ואיך יעלה על הדעת שיהי' מותר לישראל לעבוד עם הגוי בכה\"ג עד שהוצרך לומר משמי' דרב שאין עודרין עם הנכרי ? אמנם לפי שיטת הרמב\"ם (ה' שמיטה פ\"א ה\"ז), דעידור הוא ממלאכות המותרות לגמרי, ודאי לא קשיא מידי, דבאמת ישראל בשלו מותר לעדור, אלא מתוך שהנכרי עושה באיסור, שהישראל עובר על ידי פעולתו שמבטל מצות שביתת קרקע בשדהו, משו\"ה אסרו חכמים שלא יעדור ישראל עמו, אע\"פ שמותר בשל ישראל, שעכ\"פ לא יחזיק ידי הנכרי כ\"כ במה שמכשיל את ישראל באיסור של ביטול שביתת שדהו. ולדעת המתירים להשכיר לנכרי א\"ש טפי, דמיירי בהיתר - שהשכיר שדהו לנכרי, מ\"מ כיון שהשדה של ישראל החמירו בזה, אלא שלדעה זו יהי' ניחא אפילו למ\"ד דיש עידור אסור, ובאיסורא איירי, וקמ\"ל דשכירות לא קניא, אלא שהוא דוחק קצת לומר דכל עיקר חידושא הוא דשכירות ל\"ק, על־כן י\"ל גם לדידהו בעידור של היתר. ולפ\"ז, אדרבא, מכאן נוטה הדעת יותר לומר דמיירי בקרקע של ישראל, דיש בזה דררא דאיסורא ומשו\"ה יש מקום לחומרא שלא לעדור עמו, אע\"פ שמותר בישראל. אבל אם נאמר דמיירי בקרקע הגוי, שאין אחריות איסור על שום אחר מישראל, כיון שאין בעלים ידועים מישראל לשדה זו, יקשה: למה החמירו כן בעידור, מה שהוא מותר אפילו בשדה שהוא של ישראל לגמרי.", + "ואפילו לפירש\"י, שכתב בריש מו\"ק (ג' א', ד\"ה אף), שעידור הוא ממלאכות האסורות, מ\"מ הא מוקי לה ג\"כ בפירוקא, דהא בחדתי והא בעתיקי, א\"כ ישנו ג\"כ עידור המותר. - וישראל עם הנכרי גם בכה\"ג החמירו ואסרו.", + "ובכסף־משנה שם כתב, דרש\"י כתב בריש מו\"ק דלא גרסינן לה להא דעודרין תחת הגפנים,משום דלעיל קתני: מנין לעידור שהוא אסור. ולפ\"ד נראה, דס\"ל לרש\"י דליכא עידור המותר כלל, ולפ\"ד דברי רש\"י דסנהדרין מכריעים כגירסתנו, דיש עידור המותר ואותו אסרו עם הגוי בקרקע של ישראל. אבל עם הגוי בקרקעו י\"ל דהכל מותר, משום דיש קנין לנכרי להפקיע מידי שביעית, וכשיטת רש\"י והר\"ח הנ\"ל.", + "אמנם ממה שפירש בירושלמי הנ\"ל לחד מ\"ד, אהא דמחזיקין ידי נכרים, שהוא: \"חרוש בה טבאות ואנא נסב לה מינך בתר שמיטתא\", משמע מזה דמיירי בשדה של נכרי, דא בשדה של ישראל איך יהי' מותר לחזק את ידיו שיחרוש בפועל, כיון שבזה גורם איסור לישראל, במה שע\"י חרישתו של גוי מבטל ישראל את המצוה דשביתת קרקע, המוטלת על השדה. וכיון שלפי הירושלמי הדבר מוכרח, דמשנתנו מתוקמא בקרקע של נכרי, אין ראוי לעשות פלוגתא שאינה מוכרחת בין התלמודים, ונאמר כן גם לדעת הבבלי, ולפ\"ז יש להביא ראיה מהא דאין עודרים עם הנכרי, דאין קנין לנכרי להפקיע. אלא דעל כרחנו, גם אם נאמר דמיירי בקרקע של נכרי, אם רק נאמר דאין קנין לנכרי, ויש שם איסור על החרישה משום ביטול מ\"ע דשביתה, א\"כ ביטול זה הריהו חל אפילו כשהקרקע היא של גוי, דמ\"מ כיון שאין לו קנין להפקיע א\"כ אותם בני ישראל, שע\"פ חזקת השבט שלהם קמי שמיא גליא ששייכה היא להם, הלא הם נכשלים בביטול מ\"ע זו דשביתה, או שנאמר דאכל ישראל רמיא כמ\"ש לעיל, א\"כ הדר קשיא למה יהיה מותר לומר \"חרוש בה טבאות\" ? אלא ודאי גם לד' ירושלמי מוכח דיש קנין לנכרי להפקיע מידי שביעית, וא\"כ על כרחין פליגי בזה, דירושלמי, דלא מייתי אמתניתין הא דאין עודרין עם הנכרי, מוקי לה בשל נכרי, ובבלי, דמייתי עלה הא דאין עודרין עם הנכרי, מוקי לה אפי' בשל ישראל, ומשו\"ה פי' דמחזיקין ידיהם דוקא באשרתא, אבל לומר \"חרוש בה טבאות\" אסור, דכיון דבשל ישראל מיירי אסור להכשיל בעבודת קרקע את הישראל שעובר על עשה דשביתה, במה שהנכרי עובד בקרקעו. ולהמתירים בשכירות בהבלעה, דלדידהו ליכא עשה דושבתה כשהגוי עובד בקרקע ישראל, כמשכ\"ל, אתי שפיר טפי, די\"ל דמיירי בכה\"ג, ומצי ישראל לומר: ואנא נסב לה מינך בתר שמיטתא, דהיינו שהשוכר הגוי, ששכורה לו, ישכירה לו אז לישראל זה.", + "וי\"ל דמותר לומר לנכרי: \"חרוש בה טבאות\", למאן דס\"ל הכי, אפי' כשחורש בקרקע של ישראל, השכורה לו בהבלעה, לא מבעי אם נאמר דחרישה דשביעית היא מתולדות דרבנן, די\"ל שאין כאן מצות שביתת הארץ, משום די\"ל שלא גזרו חכמים כ\"א אקרקפתא דגברא ולא על שביתת הארץ, דוגמת ריבית דדרבנן, שלא גזרו על הלוה מהא דר\"ע גברא רבה הוה ואיסורא לאינשי ל\"ה ספי (ב\"מ ס\"ח ב'), והדין נותן שלא יגזרו דבר שלפעמים יעברו ע\"ז באונס בלא דעת הבעלים. ומכש\"כ שעיקר איסור דרבנן בשביעית בזמן הזה הוא בא כשכבר הוחלש כח ישראל בא\"י, שהדבר עלול שיעשה גוי בקרקע ישראל כרצונו ולא יהי' ביד ישראל לכופו, - ולמה יגזרו להביא לידי מכשול ?. אלא אפי' אם נאמר שיש בחרישה איסור תורה, דהיינו מבחריש ובקציר תשבות, וכדמשמע מסוגיא דירושלמי ריש שביעית, י\"ל דמ\"מ אין כאן רק מצוה של חובת הגוף דומיא דשבת, אבל מצד שביתת הארץ אינו כ\"א בדברים המפורטים אח\"כ, דהיינו האבות ותולדות המפורשים: זריעה, קצירה, זמירה ובצירה, וחרישה נשארה רק בעשה לבד, וממילא כשנכרי חורש אפילו בשל ישראל אין איסור לומר \"חרוש בה טבאות\". ומסתבר שהמשכיר עצמו בעל הקרקע אסור לומר לו חרוש בה טבאות, ולא הותר כ\"א לישראל אחר. אלא שדוחק הוא לאוקמי דוקא בחרישה ולא במלאכות המפורשות האחרות.", + "ולפי כל המבואר לעיל, שהצווי של שביתת הארץ מתבאר ע\"י הפסוקים שלאחריו, שהם נאמרו בלשון נוכח, וביטול מ\"ע דשביתה אינו אלא כשבר־חיובא עובד את הקרקע, ממילא לא תקשי לן מידי מד' הירושלמי, דבפשיטות אפשר לאוקמי בקרקע של ישראל, ומ\"מ מותר לומר לנכרי החורש בה: חרוש בה טבאות ואנא נסב לה מינך בתר שמיטתא.", + "ג. בדבר חיוב מ\"ע ד\"ושבתה הארץ\" בעבודת האילן, כך הוא פשוט לשון הרמב\"ם, שכל העושה בשנה זו מלאכה מעבודת הארץ או האילנות ביטל מ\"ע, והיא מצות עשה ד\"ושבתה הארץ\" ו\"שנת שבתון יהיה לארץ\", וכמש\"ל, ועל זה כ' הרדב\"ז: שעבודת כל האילנות בכלל ו\"שבתה הארץ\".", + "לכאורה יש לדון בזה מתוך הסוגיא בברכות (מ' א'), גבי בירך על פירות האילן ב\"פ האדמה. שהרי הכי אמרינן שם: \"מאן תנא דעיקר אילן ארעא היא, אמר רנב\"י ר' יהודה היא, דתנן: יבש המעין ונקצץ האילן מביא ואינו קורא, ר' יהודה אומר: מביא וקורא\", ולפי זה נקראת דוקא הקרקע אדמה לר\"י, ופירות האילן נקראים \"פרי האדמה\" משום שהם יונקים מהקרקע, אבל האילן עצמו אינו נקרא אדמה. וי\"ל דהכי נמי אינו נקרא ארץ, כדמשמע מסוגיא דשילוח הקן (חולין קל\"ט ב'): \"א\"ל פפונאי לרב מתנה: מצא קן בראשו של אדם מהו ? אמר להן: \"ואדמה על ראשו\", ופירש\"י, ד\"ה ואדמה: אע\"פ שהיה בראשו לא אבדה את שמה וכו' והשתא נמי \"על הארץ\" קרינא ביה\", - הרי לנו, שאדמה וארץ שוין הם. א\"כ אף אנו נאמר דלר\"י דעיקר אילן ארעא הוא, וכשנקצץ האילן לא נקרא שחסרה לו אדמה, א\"כ אין האילן נקרא אדמה וכן נמי אינו נקרא ארץ, ולרבנן, דמביא וקורא, משום שהאילן נקרא \"אדמה\", ה\"נ נקרא \"ארץ\". א\"כ הרמב\"ם לטעמיה שפסק (ה' בכורים פ\"ד הי\"ב) כרבנן, דיבש המעין ונקצץ האילן מביא ואינו קורא, וא\"כ אילן נקרא אדמה וארץ, לכן יש בעבודתו מ\"ע ד\"ושבתה הארץ\".", + "והתוס' (ברכות שם, ד\"ה רבי), שכתבו: \"נראה דהלכה כר\"י, דסתם לן תנא כוותיה \"ואם בירך על פירות האילן בפה\"א יצא\", נראה לכאורה, שלא באו לפסוק הלכה כמותו כ\"א בהא דברכות, אבל בבכורים אפשר דס\"ל כחכמים. אבל באמת לא משמע כן, מדכתבו: הלכה כר\"י, אלא שגם בבכורים סבירא להו כותיה, דזהו עיקר מילתיה דר\"י, ולא סיימו בדין ברכות אלא משום שעסוקין בענין זה, ובאמת נראה דהלכה כר\"י לענין בכורים, כיון שרנב\"י תולה ענינים אלה זה בזה ואין בסוגיתנו שום חולק ע\"ז. עכ\"פ לפי זה עיקר טעמא במה שיצא, כשבירך על פרי האילן בורא פה\"א, הוא משום שהפרי נקרא על שם האדמה - מפני יניקתו ממנה מתוך האילן, ולא משום שהאילן עצמו נקרא \"אדמה\", וי\"ל לפ\"ז, דלא מצינו ראי' שיש מ\"ע ד\"ושבתה הארץ\" בעבודת האילנות כלל לדעת תוס'. ונפ\"מ לפ\"ז, שאפילו אם נודה לסברת רש\"ל ומנחת־חינוך, שכתבנו לעיל, שבמצות עשה ד\"ושבתה הארץ\" יש איסור על גוף הקרקע, ואסור מה\"ת אפילו ע\"י נכרי, מדכתיב \"ושבתה הארץ\" ולא נאמר בלשון נוכח לישראל שישבות - אפשר שאין הדברים אמורים אלא בעבודת הארץ ממש, אבל עבודת האילנות לדעת תוס' י\"ל שאינה בכלל מ\"ע ד\"ושבתה הארץ\", כ\"א בכלל ל\"ת של \"כרמך לא תזמור ואת ענבי נזירך לא תבצור\", שהם אמורים בלשון נוכח ולישראל נאמרו, ואם עובדים ע\"י נכרים יש בזה רק מדין שבות לכל הפרטים, וכל הקולות שיכולות להמצא בדיני שבות ישנן גם כאן.", + "אלא דלפ\"ז יהי' קשה: כיון שבאמת אין אסור מה\"ת כ\"א שתי אבות ושתי תולדות, דהיינו: זריעה, קצירה, זמירה ובצירה, וזמירה ובצירה עבודת אילנות הן, הלא לא נשאר א\"כ לעבודת הארץ רק זריעה וקצירה, וגם על קצירה הדבר מסופק אם נקראת עבודת הארץ, שהרי אינו עושה מעשה בגוף הקרקע אלא בגידוליהם - בתבואה הנקצרת, וזה ודאי דחוק לומר, שרק זריעה לבדה נשארה בכלל ושבתה הארץ, דקשה לומר שבמלאכה אחת תהיה כל השביתה נכללת בסתם. ועל־כן צריך לומר, שקצירה היא ג\"כ בכלל \"ושבתה הארץ\", משום שגידולי־קרקע של תבואות וקשין ודאי בטלים הם לגבי קרקע, ונקראים בכלל \"ארץ\". ולפ\"ז י\"ל, דלר\"י, דס\"ל דעיקר אילן ארעא, היינו ג\"כ דבטל האילן לגבי קרקע, והוא נקרא ארץ לא מצד עצמו, - דא\"כ הי' נקרא אדמה וכשנקצץ היה מביא ואינו קורא, - אלא משום שהוא בטל לגבי הקרקע, על־כן הכל אחד אם ישנו או אינו. וע\"פ זה, כל זמן שהאילן הוא מחובר לקרקע נכנסת עבודתו בכלל עבודת הארץ גם לר\"י, ושייכא בו מ\"ע ד\"ושבתה הארץ\". וכן מטין דברי הירושלמי דברכות (פ' כיצד מברכין ה\"ב) במשנה דבירך על פה\"א בורא פה\"א יצא: \"רבי חזקיה בשם ר' יעקב בר אחא: דר' יודה היא, דר' יודה עביד את האילנות כקשים\", - משמע נמי דעיקר טעמא הוא, לפ\"ז, משום שהאילנות הם כקשין, ואין להם ערך בפ\"ע, ובטלין הם משום הכי לקרקע, וממילא נקראים ג\"כ בשם קרקע כ\"ז שהם עומדים, וכשנקצצים אין הדבר חסר כלום, משום שהכל הוא על ענין הקרקע. אלא דלפ\"ז י\"ל, דללשון שני דירושלמי שם, דאמר: \"אמר רבי יוסי דברי הכל היא פירות האילן בכלל פירות האדמה ואין פירות האדמה בכלל פירות העץ\", - דאילנות אינם כקשים, ואולי אינם נקראים ג\"כ בשם הארץ, וי\"ל לפ\"ז דאין אילן בכלל אדמה, דלר\"י י\"ל, דעיקר טעמיה הוא משום שהפירות יונקים מן האדמה ולא משום שהאילן נקרא אדמה.", + "אלא, דאליבא דר' יוסי בירושלמי, שאמר על משנתנו: \"דברי הכל היא\", אין לנו לפסוק כלל כר\"י, וע\"ז סמך באמת הרמב\"ם, שפסק בה' בכורים דלא כר\"י ומ\"מ לדיני ברכות (ה' ברכות פ\"ח ה\"י) פסק כסתם משנתנו לפי גירסתנו. וכמו שביאר בכסף־משנה שם, וז\"ל: \"אבל מצאתי נוסחא שכתוב בה בירך על פירות האילן בורא פרי האדמה יצא, והיא נכונה דאתיא כסתם מתניתין, ואין לדחות גירסא זו ממה שמצינו לרבינו בפרק ד' מהלכות בכורים, שפסק ביבש המעין ונקצץ האילן מביא ואינו קורא, והיינו דלא כר\"י, דאיכא למימר, דאע\"ג דאמרינן דמתניתיז רבי יהודה היא, אינו מוכרח, דהא בירושלמי איכא מ\"ד הכי ואיכא מאן דאמר, דמתניתין דברי הכל היא, ומאחר דאיכא מאן דאמר הכי נקטינן כסתם מתניתין דהכא וכת\"ק דבכורים\".", + "וכיון שמצד דברי ירושלמי, דמסיק דמתניתין דברי הכל היא, אין אנו זקוקים לפסוק כלל כר\"י, א\"כ הדר קיימא לן כחכמים דמביא ואינו קורא, וא\"כ נקרא אילן בתורה בשם \"אדמה\" והכי נמי בשם \"הארץ\"; וללישנא קמא גם לר\"י נקרא בשם \"ארץ\".", + "אלא דבעצם הענין קשה, כיון דע\"כ לחכמים דר\"י נקרא בתורה אילן בשם \"אדמה\", עד שכיון שנקצץ אינו יכול לומר: \"מפרי האדמה אשר נתת לי\", א\"כ למה קאמר לרנב\"י דאיני יכול לומר על פרי העץ בורא פרי האדמה ? וע\"כ צריך לומר, דאע\"ג דבלשון התורה נקרא גם אילן בשם אדמה, מ\"מ כיון דחזינן דרבנן סבירא להו דהפרי נקרא על שם האילן דוקא, ומעתה כיון דבמטבע הברכות חילקו לומר על פרי האדמה בלשון \"אדמה\" ועל של אילן בלשון \"עץ\", א\"כ רצוי לציין במטבע הברכה את ההתיחדות של הפרי הגדל באילן. וא\"כ קראו לחלק אדמה זה בשם מיוחד: עץ, ואם אמר \"בורא פרי האדמה' תהי' הכונה דוקא על אדמה של לשון מטבע הברכות, והיינו אדמה ממש לאפוקי אילן, - לכן לא יצא.", + "אבל מצד לשון תורה ודאי שנקרא לחכמים אילן בשם אדמה ושם ארץ. והכי נמי לר\"י ללישנא קמא דירושלמי. אלא דלכאורה קשה: אם נאמר, שאילנות, בכלל ארץ הם בלשון תורה, א\"כ למה בסוגיא דשילוח־הקן שם בעי קרא לרבות אילנות מ\"בכל עץ\", ותיפוק ליה מ\"על הארץ\", וצריך לומר, כיון דכתיב \"בדרך\", - שהוצרך אותו לומר לרבות רשות־ הרבים או לרבות קן בים, כדר\"י אמר רב שם, - והיכא דכתיב \"בדרך\" יותר נוטה לומר ש\"על הארץ\" הוא כמשמעו דוקא ארץ ולא אילנות, ע\"כ הוצרך לומר: בכל עץ ביחוד, אבל בכל מקום אילנות בכלל ארץ הם." + ], + [ + "לפ\"א ה\"ב אות ג' ד'.", + "א. מדנקט הרמב\"ם בהלכה א' לשון הפסוק: בחריש ובקציר תשבת, משמע דס\"ל דחרישה אסורה מה\"ת, עכ\"פ בעשה, ומ\"מ מדדייק אח\"כ בה\"ד וכתב: החופר או החורש לצורך הקרקע וכו' וסיים ע\"ז: \"מכין אותו מכת מרדות מדבריהם\" ולא נקיט סתמא מכת מרדות, נראה דלאשמועינן אתי, דבכל הני דנקיט בכל ההלכה אין לנו דבר שיהיה בו איסור־תורה. דאם היה כאן איסור תורה, אע\"ג דאין בו מלקות מפני שהוא רק איסור עשה, הי' די במה שיאמר סתם מכת מרדות ולמה לו לומר שהוא מדבריהם. והדברים נראין כסותרין זא\"ז. וביותר קשה מהא דהלכה למשה מסיני, דחורשין בעשר נטיעות עד ר\"ה, משמע דאסור באיסור תורה בשביעית גופא, וגם בתוס' שביעית באופן אחר חוץ מעשר נטיעות מפוזרות בתוך בית־סאה. וכן הוא לשון רבנו (פ\"ג ה\"ה): עשר נטיעות מפוזרות לתור בית סאה חורשין כל ב\"ס בשבילן עד ר\"ה, \"ודבר זה הלכה לממ\"ס\" כלשון הגמ' (סוכה ל\"ד א'); וכבר הקשה כן פר\"ח בס' מים חיים. ובדוחק י\"ל דחורשין הוא לאו דוקא, והכונה היא שהללממ\"ס שמותרין לעשות מה שנדרש לקיומם עד ר\"ה, ומותרת בהם זמירה, ונקטו חרישה מפני שמתוך ההלכה שנאמרה, שמותר לעשות עבורם כל מה שנצרך לקיומם עד ר\"ה, וחכמים שיערו שלקיומן של נטיעות הללו נצרכת ג\"כ חרישה לכל ב\"ס שלהן, ע\"כ ממילא כלול בכלל ההלכה, שחורשין כל בית סאה עד ר\"ה, שמתוך שמותרין במלאכות של תורה ממילא מותרין ג\"כ במלאכות דרבנן.", + "[ותירוצו של הרב בעל פאת השולחן ה' שביעית ס\"כ סק\"א, דנקט הר\"מ האי קרא דבחריש ובקציר תשבת משום קצירת העומר שדוחה שביעית, אין זה כלל מדרכו של הרמב\"ם להביא דרשות, שאינן מענין שהוא עוסק בו. אמנם ידוע שלפעמים הוא סומך את ההלכה על הכתוב, גם כשהוא לא ע\"פ ההלכה, אלא שכ\"ה פשטא דקרא וכמש\"כ בעלי הכללים, אבל כאן בחריש ובקציר תשבת הרי הוא מפורש בפסוק לענין שבת ולא לענין שביעית כלל. ונראה דגם כאן אחז הרמב\"ם ז\"ל את דרכו להביא דרשה פשוטה ממשמעותיה דקרא, ומביא ראיה שכונת הכתוב ושבתה הארץ היא רק שביתה מעבודת הארץ ועבודת האילנות, שהם ג\"כ מחוברים לארץ, ולא נאמר שהכונה היא שביתה גמורה מכל המלאכות כשביתת שבת, ומה שכתוב ושבתה הארץ היינו שישבתו יושבי הארץ, כמו וכל הארץ באו מצרימה לשבור אל יוסף (בראשית מ\"א נ\"ז) וכיו\"ב, ע\"כ מביא רבנו ראיה ממקרא של בחריש ובקציר תשבת, ששייך לשון שביתה גם ממלאכות מיוחדות, ולפ\"ז אין לנו הכרח להוציא את המקרא ממשמעותו ולומר, שבכלל ושבתה הארץ היא שביתה כללית מהמלאכות כולן, שהוא מתפרש יפה כפשוטו שהארץ תשבות, כלומר שישבתו רק מעבודת הארץ, אכן מה היא השביתה מעבודת הארץ זה אנו למדים ממה שפירשה תורה אח\"כ, דהיינו שתי אבות ושתי תולדות. אבל אם לא הי' אפשר לנו לומר לשון שביתה על מלאכות מיוחדות, אז היה הכרח לומר דהמ\"ע היא על שביתה כוללת, ומה שכתוב אח\"כ שדך לא תזרע היא רק לל\"ת *) נדפס בהערות לס' פאת השלחן, הוצאת הרא\"מ לונץ ז\"ל..", + "ולדעת הרמב\"ן המובאה בפנים (ה\"ד אות יו\"ד), דבעושה כל המלאכות הנדרשות באין מחסור מכל השנים עובר בעשה של תורה, י\"ל דפירוש \"בחריש ובקציר\" היינו מתחלת המלאכה הראשונה של עבודת האדמה, שהיא החריש, עד האחרונה שבה, שהיא הקציר, והכונה לשבת בהן שלא יעשה את כולן כמו בכל השנים, וניחא הלשון \"בחריש ובקציר\" בבי\"ת, כלומר: בהם תשבות בקצת מלאכות שביניהם והם בכלל, א\"כ י\"ל דה\"נ בהלל\"מ מיירי בחרישה, שאפילו כשהיא משלמת לכל שאר המלאכות הנצרכות, שצריך להיות היכר גם בתוס' שביעית בשינוי מכל השנים, ובהן, בעשר הנטיעות, מותר בזה, או דמיירי הלל\"מ באופן שאין דרך לעשות בהן רק חרישה, א\"כ זוהי כל מלאכתן בכל השנים ואז אסורה היא בעשה דתשבת.", + "[וכן מש\"כ בפאה\"ש שם לתרץ, הא דהלל\"מ דחורשין עד ר\"ה, דכיון דאיכא הלל\"מ להתיר פרט אחד איך אפשר שתהי' כל מלאכת החרישה דרבנן, משום דדעת הרמב\"ם היא שכל הלל\"מ הוא מדרבנן, אין התירוץ מספיק, שסוף כל סוף קשה לומר שתבא הלכה למ\"מ להתיר מה שאין בו שום איסור מה\"ת, וע\"ז אין מספיק מה שנאמר שנקרא הלכה למ\"מ בשם ד\"ס לדעת רבנו, ואפילו אם תאמר שמדרגת החומר שלה תהיה רק כמדת ד\"ס. ומשמע שם בד' הרמב\"ן, דבשבת ה\"ה אפילו בענין של שבות אחד, למשל מקח וממכר בקביעות, י\"ל דה\"נ באיזו עבודה מעבודת הארץ שעושה אותה בקביעות ה\"ז מבטל מ\"ע דושבתה הארץ, וחרישה הקבועה כפי הצורך והדרך הרגיל תמיד היא ג\"כ בכלל זה. וע\"ז באה שפיר הללמ\"מ להתיר עד ר\"ה, מכלל איסור תוספת שביעית, שדומה בענינו לגוף שביעית, וחורשין כל צרכן] *) נדפס בהערות לס' פאת השלחן, הוצאת הרא\"מ לונץ ז\"ל..", + "ב. חרישה בשביעית במקום שברור הוא, שאם לא יחרש יהי' איבוד גמור לאילנות, באופן שלא יהי' ע\"ז תיקון, יש לומר שמותרת היא לדעת הרמב\"ם, שכתב טעם היתר התולדות המנויות להיתר: מפני שאם לא יהיו נעשות תעשה הארץ מלחה וימות כל עץ שבה, - והוא הדין גם בחרישה. אלא די\"ל, שהרמב\"ם התנה שם הטעם, שהתולדות כולן, - חוץ מהשתים המפורשות, - אינן כ\"א מדרבנן, א\"כ הדבר תלוי במחלוקת אם איסור חרישה הוא דאורייתא או דרבנן. ואולי י\"ל, שראוי לסמוך בשעה\"ד אמ\"ד שהוא רק דרבנן, וא\"כ תהיה מותרת במקום שיש איבוד כל הנטיעות, כגון בשנים הראשונות אחר נטיעתן, שע\"פ תכונת הארץ ודרכי גידולי האילנות בזמננו, יאבדו כולן אם לא יחרשו. אלא, שיש לדחות קצת ולומר, שלא התירו חכמים כ\"א באותן התולדות המנויות, שהן בדרך רוב זקוקות כ\"כ להאילנות ולהקרקע, עד שיהי' איבוד מבלעדן, אבל חרישה, שברובה אינה באופן זה, לא הותרה. מ\"מ אין זה דבר ברור, די\"ל שכל שהוא בכלל לאוקמי אילנא הותר, אם־כן, אם לפי המצב יאבד האילן לגמרי, ואפי' אם רק יגרע מערכו וירד משויו במניעת החרישה י\"ל שהיא מותרת.", + "ויש לדון בלשון הרמב\"ם, שכתב הטעם (פ\"א הלכה י'): מפני מה התירו את אלה שאם לא ישקה תעשה הארץ מלחה וימות כל עץ שבה\", ולא כתב טעם על היתר שאר התולדות חוץ מהשקאה, ככל אותן המנויות בהלכה ז': \"סוקרין את האילן בסקרא וטוענים אותו באבנים ועודרים תחת הגפנים, והמקשקש בזיתים אם לסתום את הפצימים מותר\", רק כלל את כל אלה במה שסיים: \"והואיל ואיסור הדברים האלה וכיוצא בהם מדבריהם לא גזרו על אלו\". וי\"ל, דהשקאה מתוך שהיא נעשית גם במקום שאין איבוד במניעתה, ואינה כ\"א לאברויי אילנא ולהוסיף פריו, משום הכי צריך ע\"ז טעם מיוחד, שהתירו בבית השלחין ובשדה האילנות, ע\"פ האופנים המותרים, דהיינו כשהם יותר ממטע עשר לבית־סאה ע\"י המשכה מאילן לאילן, ובמקורבין זה לזה - בהשקאת השדה כולה; אבל אותן המלאכות המותרות שהן מיוחדות לאוקמי אילנא, - וי\"ל דאפילו קשקוש, שיש בו לאברויי אילנא, הוא בצורה אחרת מאותו שהוא לסתומי פילי שהוא מותר, - על אלה די בטעם ההיתר מפני שהוא דרבנן ובמקום הפסד מותר אף אם לא יגיע ע\"י מניעתן למדה זו שימות כל עץ שבה. והוא הדין יש לומר גבי חרישה, שאע\"פ שברובה היא באופן האסור, שהוא להשבחת הקרקע והאילנות, מ\"מ אם המצב הוא עכשו, בפרדסים וכרמים מיוחדים, שע\"י מניעת החרישה יהי' איבוד גמור, אז דומה היא להשקאת בית־השלחין, ומותרת למ\"ד חרישה דרבנן.", + "ויש להוסיף לזה מה שביארנו בדיוק לשון הרמב\"ם במה שסיים בהלכה ד': \"מכין אותו מכת מרדות מדבריהם\", שבא בזה ללמדנו, שלא רק איסור לאו אין בהם, אלא גם איסור עשה אין כאן מה\"ת. ואילו לא הוסיף לומר \"מדבריהם\" היה מקום לומר, שאע\"פ שאינו לוקה בלאו מ\"מ אין שייך כ\"כ להחליט, ולומר שמכת־המרדות היא מדבריהם, שיש למצוא אותה גם באופן שהיא מה\"ת, כגון שאומרים לו: \"שבות\" ואינו שובת, שאם הי' בזה מ\"ע היו בודאי מכין אותו מן התורה, כדמכין אותו עד שתצא נפשו דגבי סוכה ולולב בכתובות (פ\"ו) וחולין (קל\"ב), דזה הרי ליכא למימר שזה מדרבנן, דא\"כ איך יש להם רשות להתיר דמיו של זה ולהכותו עד שתצא נפשו? ואין לך קום ועשה גדול מזה, דקיי\"ל שאין כח בזה ביד חכמים לעקור דבר מן התורה רק בשוא\"ת (כיבמות צ' א'), וגם זה הוא דוחק גדול לומר שזה הוי למיגדר מילתא, שאז יש כח גם לעבור על דברי תורה, כהא דמכין ועונשין שלא מה\"ת, וכמבואר ביבמות שם, שזה שייך רק בדבר היוצא מן הכלל ולא במדה תמידית, אלא ודאי הייתי אומר שהכאה זו היא מה\"ת, שהייתי חושב שיש בזה עכ\"פ איסור עשה, להכי הוסיף לבאר, שאין בזה שום דררא דאורייתא, וההכאה היא רק מכת מרדות מדבריהם.", + "[והתוס' (כתובות פ\"ו א' ד\"ה פריעת) כתבו בשם רש\"י, שאין כופין על מצוה דרבנן, והשיגו ע\"ז מכח ראיות דמצינו שכפו ג\"כ במצוה דרבנן, ונמצא ג\"כ לשון כפיה בהן. מיהו י\"ל, שמ\"מ אינה דומה כפיה למידי דרבנן לכפיה לשל תורה, שרק בה נאמרו הדברים כופין אותו עד שת\"נ; אלא אם נאמר ביחוד שבממרה איכא בל תסור ממש לכו\"ע, גם לחולקים על הר\"מ בעיקר יסוד זה בכולהו מילי דרבנן, י\"ל שבכל אופן זה היינו של תורה. ובירושלמי נזיר (פ\"ד ה\"ג) נקט \"עד שיקבל או עד שת\"נ\" דייק לשון קבלה משום שעיקר מלקות זה הם על ההמראה, מפני מה שאינו מקבל, ועיין מג\"א סי' תצ\"ו סק\"ב, ודברי הרמב\"ם החומ\"צ פ\"ו הי\"ב, ועיין מש\"כ בזה בספר קובץ, ומש\"כ בתוי\"ט נזיר שם ד\"ה תספוג ועיין בתוספות רעק\"א שם אות כ\"ט *) ובכי\"ק על הגליון שם נ\"ב: וי\"ל עוד דשמא בעלמא הוא, שמלקות על חטא נקרא מלקות ארבעים ע\"ש מלקות שבתורה, שהוא אב לכולם, ופוחתין מארבעים לפי ראות העין בענין החטא וצורך גירורו).. ולא רחוק לומר שגם הרמב\"ם הכי ס\"ל ומדויק לשון \"מדבריהם\", וביחוד בעונש על העבר ודאי אינה דומה מכת־מרדות דרבנן למלקות דאורייתא, וי\"ל דה\"נ אינה דומה למלקות שעל איסור תורה. אע\"פ שאינו מהלוקים מה\"ת]. *) נדפס בהשמטות ל\"שבת הארץ\" הוצאה ראשונה.", + "וע\"פ מה שכתבתי לעיל ע\"פ הרמב\"ן, שהעושה את כל העבודות בקביעות כדרכו בכל השנים בלא שינוי עובר מ\"ע ד\"ושבתה הארץ\", יש לבאר ע\"פ זה את דיוק לשון הרמב\"ם, במה שבהלכה ג' כתב: וזמירה בכלל זריעה ובצירה בכלל קצירה, ולמה פרטן הכתוב ? לומר לך: על שתי תולדות אלו בלבד הוא חייב, ועל שאר התולדות שבעבודת־הארץ, עם שאר האבות שלא נתפרשו בענין זה, אינו לוקה עליהן, אבל מכין אותו מכת־מרדות\", - ולא כתב כאן \"מדבריהם\", כבהלכה שאחריה, וגם כפל הלשון בשתי ההלכות האלו באין צורך לכאורה. וי\"ל לפי הנ\"ל, שבתחלה, כשדבר על כללות התולדות, ונכללה בהן גם קביעות עבודתן בכל השנה, בלא שינוי מדרך עבודתו בכל השנים, לא רצה לאמר בזה שמכת־מרדות זו היא מדבריהם, שי\"ל באמת שהיא מן התורה, כמו דמכין אותו גבי סוכה ולולב, שהרי יש בזה איסור עשה של שביתה כמ\"ש, אבל כשפירש הדבר בפרטיות, דקאי על מעשים יחידים שמפרשם: החופר או החורש, על זה שפיר מסיים שמכת מרדות זו היא מדבריהם, וגם חרישה בכלל כמש\"כ." + ], + [ + "לפ\"א ה\"ג אות ה' ו' ז'", + "לשון הירושלמי (ערלה פ\"א ה\"ב): אילן שנטעו בתוך הבית חייב בערלה ופטור מן המעשרות, דכתיב: עשר תעשר את כל תבואת זרעך היוצא השדה. ובשביעית צריכה, דכתיב: ושבתה הארץ שבת לד' וכתיב שדך לא תזרע וכרמך לא תזמור\". והכונה היא, דלשון שדה משמע: ולא מה שבבית, אבל כאן, אצל מ\"ע דשביתה, דלא כתיב שדה, יש לומר דיש מ\"ע גם בנטעו בתוך הבית, אע\"פ של\"ת דשדך לא תזרע וכרמך ל\"ת אין כאן, דמסתמא אורחא דשדה וכרם שלא יהיו בתוך הבית. ולפ\"ז יש לומר, דעל ל\"ת לא נסתפקו כלל, דודאי ליתא, וכל עיקר הספק הוא רק על עשה; והיינו אם נאמר שמ\"ע דושבתה בפני עצמה קיימא, אז עובר בעשה כשעובד במה שנטוע בתוך הבית, אבל אם נאמר דעשה זו נאמרה לענין ל\"ת שבא אח\"כ, כד' הירוש' כלאים, המובא לעיל סי' א', אז אמרינן דמ\"ע דשביתת הארץ היא דוקא ב\"שדך ל\"ת וכרמך ל\"ת\", א\"כ היא דוקא בגלוי, דומיא דשדך וכרמך, ולא בתוך הבית. ולפ\"ז י\"ל, דמלאכות דרבנן, שמצינו שגזרו בשביעית במקום דאיכא ל\"ת, אין ראי' מזה דגזרו ה\"נ במקום איסור עשה, וי\"ל דאע\"ג דאמרינן בדאורייתא מה לי איסור לאו מה לי איסור כרת (יבמות פ\"ב א', קי\"ט א') מ\"מ, מה לי איסור לאו מה לי איסור עשה לא אמרינן. אך י\"ל לאידך גיסא ג\"כ דכל עיקר הספק הוא רק אם יש בו ל\"ת, משום דאולי כיון שגלתה תורה שבעשה דתשבת לא בעינן דוקא שדה וכרם, ה\"ה דבל\"ת הם לאו דוקא, אבל מ\"ע יש לומר דודאי איכא. ומה שכתב במראה הפנים, דקאי לענין ספיחין שגדלו בתוך הבית, לא מסתבר כלל, דאיך שייך להביא ע\"ז המקראות, והלא עיקר ספיחין קיי\"ל שהוא מדרבנן, כמש\"כ הוא ז\"ל בעצמו. ועוד, שהרי באילנות שגדלים מעצמן פסק הרמב\"ם דאין בהם איסור ספיחין, כמבואר פ\"ד ה\"ג, - ועד שהוא מצייר בתלמודן אסור ספיחין באילן שנטעו בתוך הבית, היה לו לצייר זה בזרעים שנזרעו בתוך הבית. אלא ודאי פשוט, דעל עצם איסור שביעית קאי לענין איסור המלאכות, וכמש\"כ בפנים, וה\"ה לענין קדושת הפירות. וכיון שיש להסתפק, שמא עיקר הבעיא היא אם עובר על ל\"ת, אבל בעשה אולי פשיטא דעבר, כיון דלא כתיב בה שדך וכרמך, ע\"כ אין להקל שלא במקום הפסד.", + "[מיהו י\"ל מהא דאיתא לעיל (פ\"ב ה\"ג) אמתניתין דמזהמין את הנטיעות, ועושין להם בתים עד ר\"ה, ופירש בסוגיא טעם לאיסור הבתים בשביעית משום דבית עושה לה צל והיא גדלה מחמתו, והי' ראוי לפשוט מכאן דגם בתוך הבית אסורה העבודה בשביעית, דאי מותר מאי איכפת לי מה שגדלה מחמת הצל מאחר שכבר עשה את הבית. ואולי מסופק הוא רק בנטע את האילן בתוך הבית, שלא חל עליו שם שדה וכרם מעולם דמשמעם בגלוי, אבל אם האילן הי' נטוע בתחילתו בגלוי וחל עליו שם שדה או כרם, שוב אינו יוצא מאיסורו ע\"י עשית בתים, ומשו\"ה בשביעית אסורה עשית בתים שהיא עבודת אילן, מפני שגדלה מחמת הצל. ואפשר לומר דבית שאין בו ד\"א, שאינו בית לכל דבר (כסוכה ג' ע\"א וע\"ב), ה\"נ דלא מפיק מכלל שדה וכרם, וי\"ל דבתים דמתניתין דידן מסתמא אין בהם ד\"א. ולכאורה הי' ראוי לומר גם בכלאים, שאין נוהג במה שנטוע וזרוע בתוך הבית, דה\"נ כתיב שדך וכרמך, אלא דתקשה לפ\"ז ממתניתין דכלאים (פ\"ה מ\"ד) והבית שבכרם זורעים בתוכו, דמשמע דוקא זרעים משום דחשיב הפסק, ותיפ\"ל דגם שני מינים מותר לזרע בתוך הבית, ואפ\"ל דכיון דמין אחד הוא מחוץ לבית גרע, אך לא מסתבר, דכיון דאין איסור בא כ\"א ע\"י שניהם צריך שיהיו שניהם בכלל איסור. אמנם לפ\"ד שבפחות מד\"א לא יהי' בכלל בית הי' ניחא, אלא דעצם הדבר דחוק דנהי דאינו בכלל בית, אבל מ\"מ מוצא הוא מכלל שדה, והוי כחילוק הגמ' בסוכה שם לענין סוכה, דמ\"מ כיון דל\"ב דירת קבע חשיבא גם בפחות מד\"א, א\"כ לא חשיב בכל אופן כיושב בחוץ, וה\"נ ל\"ח שדה וכרם. וי\"ל דמכח הא דירושלמי דפירש עשיית בתים דמתניתין לצל ושקיל וטרי ביה דחי רבינו מהלכה, או לכה\"פ פשט ספיקא דשביעית לחומרא, ומשו\"ה לא הביא את הספק בזה]. *) נדפס בהערות לס' פאת השלחן, הוצאת הרא\"מ לונץ ז\"ל.." + ], + [ + "לפ\"א ה\"ג, אות ח' ט'", + "לשון הירושלמי (פ\"ז דפאה ה\"ז): \"הנוטע כרם להקדש פטור מן הערלה, מן הרבעי, ומן העוללות, וחייב בשביעית, ר\"ז בשם ר' יוחנן ושבתה הארץ שבת לד', דבר שהוא לד' שביעית חלה עליו\". יש לבאר, דעיקר מה שצריך הדרשה דלד' הוא לענין שעובר ג\"כ על הל\"ת דשדך לא תזרע וגו', דשם הייתי אומר להוציא את ההקדש, כיון דכתיב לשון שמשמעו \"שלך\", אבל בעשה דשביתה י\"ל שאין צריך קרא כלל, אם נאמר דהעשה קיימא בפני עצמה, כמש\"כ לעיל סי' א'. ולפ\"ז י\"ל בהפקר, אע\"ג דלא מרבינן לי' מלד', שמשמעו דוקא הקדש לגבוה, מ\"מ ממילא בלא ריבויא לא נפיק מכלל עשה דושבתה הארץ, דלא כתיב בה \"שלך\". רק אם נאמר, דושבתה הארץ קאי אדלקמי' לכל מילי, כמש\"כ, יש לומר דהוצרך הריבוי דלד' להקדש גם על עשה דושבתה. וא\"כ הפקר, דלית ביה ריבויא, י\"ל דממילא משמע שאינו בכלל שדך וכרמך, וכל שאינו בכלל שדך וכרמך יש לומר, עפ\"ז, שגם אינו בכלל עשה דשביתה, וכירושלמי כלאים הנ\"ל: \"ושבתה הארץ שבת לד' - לענין ל\"ת שבה\"." + ], + [ + "לפ\"א ה\"ד", + "החופר או החורש לצורך הקרקע. לא היה צריך לומר \"החורש לצורך הקרקע\", דסתם חורש לצורך הקרקע הוא, ולא הי' מקום להעלות על הדעת כלל דאיירי בחרישה שאינה לצורך הקרקע, דלא שכיחא כלל, כגון לצורך כיסוי־הדם וכיו\"ב. אלא דבחופר צריך לבאר: דוקא לצורך הקרקע, לאפוקי בחופר לשם בנין או לבורות שיחין ומערות דמותר, והי' ראוי לכתוב: החופר לצורך הקרקע והחורש, אלא שאז היינו טועים לדקדק, מדנקט גבי חופר לצורך הקרקע וגבי חורש אמר סתמא, דיש חומרא בחורש אפי' שלא לצורך קרקע, כגון באופן רחוק דמשכחת לה חורש שלא לצורך הקרקע, משום כך סדר רבנו בחכמה את לשונו לומר: החופר או החורש לצורך קרקע, דהשתא \"לצורך קרקע\" אתרוייהו קאי, ועיקרו משום חופר איצטריך ליה." + ], + [ + "לפ\"א ה\"ד", + "[במה שהק' ע\"ד הרמב\"ם, שאיסור נוטע הוא מדרבנן, מהא דגיטין (נ\"ג ב') הנוטע בשבת כו' ובשביעית כו' מכדי הא דאורייתא, והא דאורייתא, כבר העירותי במבוא פ' ד', שעיקר החילוק בין זורע לנוטע הוא דוקא בנוטע יחור, שהוא חלוק בצורתו מזריעה שזורעין זרעים ותבואה, אבל אם הוא נוטע אילן ע\"י זריעת גרעין, אע\"פ שבלשון חכמים ג\"ז בכלל נטיעה הוא, ע\"ש פעולתו היוצאת שמצמיח אילנות. והבאתי שם מהא דערלה ספ\"א נוטעין יחור של ערלה ואין נוטעין אגוז של ערלה, ומ\"מ הויא בכלל זריעה כלשון הרמב\"ם בה' כלאים פ\"א ה\"ו. וכ\"מ מהא דרבי יאשיה דדריש כרמך לא תזרע כלאים, שאינו חייב עד שיזרע חטה ושעורה וחרצן במפולת יד (ברכות כ\"א וכ\"ד), כמשפירש\"י דהו\"ל כלאי זרעים וכלאי הכרם כאחת, והיינו דזריעה דקרא קאי גם אכרם, והויא נטיעה זו בכלל זריעה, ולהיפך בזרעים כה\"ג הויא בכלל זריעה. ולפ\"ז בירקות שדרכם לזרע זרעוני גינה במק\"א בערוגה בדוחק, וכשיצמחו עוקרים אותם ושותלין אותם דרך שתילה בפיזור, הזריעה הראשונה היא מה\"ת, והשני' מדרבנן. וסי' לדבר: ויטע ד' אלקים גן בעדן, ואיתא במד\"ר בראשית פט\"ו על פסוק זה, דויטע ד', ואארזי לבנון אשר נטע, אר\"ח כקרני חגבים היו ועקרן הקב\"ה ושתלן בתוך ג\"ע, שנראה דזריעה ע\"י גרעין, אפילו לצורך גידול אילנות, ראוי' להקרא בתורה בלשון זריעה, שמ\"מ לענין הפעולה עצמה הרי היא זריעה. ולהיפך בזורע זרעים בדרך שתילה הרי היא שתילה, והוי בכלל נטיעה, כמנחות (ע' ע\"א) שמרחה בכרי ושתלה, ובמעשרות (פ\"ה מ\"ב) העוקר לפת וצנונות מתוך שלו ונוטעה לתוך שלו, ופשיטא דלענין השם מצד התורה, כשזורע גרעין של אילן, כיון שהוא מחפהו בארץ כדרך כל הזריעות ה\"ז בכלל זורע ולא בכלל נוטע והוא אסור מה\"ת, ומ\"מ בלשון חכמים יוכל הוא להכלל ג\"כ בכלל נוטע. ועל כרחנו כך הוא, שהרי כל דיני נטיעה בערלה, וחזרה מעורכי המלחמה, הם ג\"כ בנוטע ע\"י זריעת גרעינין. משו\"ה בנוטע בשביעית, דמשמע, כל אופני נטיעה, ואפילו נטיעה שעל ידי גרעינין, מקשה מכדי הא דאורייתא והא דאורייתא, ולא ניחה לגמ' לתרץ בדוחק, דדוקא בנוטע יחורים מיירי, חדא דהי' לו לפרש, ועוד דיוכל להקשות ליפלוג וליתני בדידיה בשביעית גופא בין נטיעת גרעינים לנטיעת יחורים. אבל בנוטע אילן דרך נטיעה קם דינא דהרמב\"ם, דהוה בכלל אבות או תולדות שאינם מפורשים בפסוק להדיא, דלא אסר רחמנא והוי ככל המלאכות האחרות האסורות מדרבנן]. *) נדפס בהערות לס' פאת השלחן, הוצאת הרא\"מ לונץ ז\"ל..." + ], + [ + "לפ\"א ה\"ד אות יו\"ד", + "לכאורה יש לומר, דהא דאין איסור לאו כ\"א באבות ותולדות דאסר רחמנא בתורה, אבל שאר תולדות רק מדרבנן אסירי, וקרא אסמכתא בעלמא, כלשון הגמ' (מו\"ק ג' א'): 'אבות אסר רחמנא תולדות לא אסר רחמנא\"; והא דתניא: \"שדך לא תזרע וכרמך לא תזמור, אין לי אלא זירוע וזימור, מנין לניכוש ולעידור ולכיסוח ? ת\"ל: שדך לא כרמך לא - לא כל מלאכה שבשדך ולא כל מלאכה שבכרמך\", דמסיק שם דהוי אסמכתא בעלמא, - זהו דוקא שאם עושה בדרך אקראי בשביעית, אז אין כאן באלה התולדות אלא איסור דרבנן, אבל אם עשה בשביעית בקביעות עבודת הארץ כדרכו בכל השנים, אפילו אם הוא עוסק רק באותן המלאכות שהן תולדות דרבנן, מ\"מ עובר הוא על מ\"ע דשביתה והוי איסור תורה. ומה שאמרו בגמ' דהוי אסמכתא בעלמא, - והיינו כדאמרן רק על אקראי, - ולא תירצו דהיינו על כלל השביתה, כשאינו שובת בתולדות בכלל שנת השביעית, י\"ל דהיינו משום דבאמת יש ע\"ז שתי ברייתות בת\"כ: האחת היא אותה שהובאה בסוגיא הנ\"ל, והשנית נאמרה להלן על פסוק \"שבת לד'\": כשם שנאמר בשבת בראשית שבת לד' כך נאמר בשביעית שבת לד'. \"שדך לא תזרע וכרמך לא תזמור - כל מלאכה שבשדך וכל מלאכה שבכרמך\", וי\"ל את הכפל של שתי הברייתות האלו, ע\"פ קצת שנוי הלשון שביניהם, דכונת הברייתא השניה, שלא פרטה את פרטי המלאכות וכללה \"כל מלאכה שבשדך וכל מלאכה שבכרמך\" בכלל אחד, היא על כללות השביתה של כל השנה, שהמבטלה לגמרי בקביעות אפילו בתולדות דרבנן עובר על מצות השביתה מה\"ת, וזה למדנו מהיקש של שבת לד', ואינו באמת אסמכתא אלא דין־ תורה גמור. אבל הברייתא הראשונה, שעוסקת בפרטי המלאכות ורוצה לאסרם אפילו בפעם אחת כדין מלאכה של תורה, עליה אמרו דהויא אסמכתא בעלמא.", + "ודברים אלו מתבארים יפה בדברי הרמב\"ן, בפי' התורה פ' אמור (כ\"ג כ\"ד): \"ובמכילתא ראיתי בפרשת החודש: \"ושמרתם את היום הזה למה נאמר? והלא כבר נאמר כל מלאכה לא יעשה בהם. אין לי אלא דברים שהם משום מלאכה, דברים שהם משום שבות מנין? תלמוד לומר: ושמרתם את היום הזה, להביא דברים שהם משום שבות. יכול אף חולו של מועד יהא אסור משום שבות - והדין נותן - תלמוד לומר: ביום הראשון שבתון\". והנה ידרשו \"שבתון\" לשבות בו לגמרי אפילו מדברים שאינם מאבות מלאכות ותולדותיהן, אבל לא נתברר לי זה, שאם תאמר שהיא אסמכתא מה טעם שיאמרו בלשונם בלשון הזה, כי שבות בלשונם נאמר לעולם על שם דבריהם, - והאיך יתכן לומר דברים שהם אסורים משום שבות של דבריהם: מנין שיהיו אסורין מן הכתוב? ודרך האסמכתות לשנות שהם מן התורה, לא שיאמרו: דבר זה שהוא מדברי סופרים מנין מן התורה ? אבל הי' לו לומר: דברים שאינן מלאכה מנין? ת\"ל שבתון. ונראה לי, שהמדרש הזה לומר, שנצטוינו מן התורה להיות לנו מנוחה ביו\"ט אפילו מדברים שאינם מלאכה, ולא שיטרח כל היום למדוד התבואות ולשקול הפירות והמתנות ולמלא החביות יין ולפנות הכלים וגם האבנים מבית לבית וממקום למקום, ואם היתה עיר מוקפת חומה ודלתות נעולות בלילה יהיו עומסים על החמורים ואף יין וענבים ותאנים וכל משא יביאו ביו\"ט ויהיה השוק מלא לכל מקח וממכר, ותהיה החנות פתוחה והחנוני מקיף והשולחנים על שולחנם והזהובים לפניהם, ויהיו הפועלים משכימים למלאכתם ומשכירים עצמן כחול לדברים אלו וכיוצא בהן, - והותרו הימים הטובים האלו ואפי' השבת עצמה שבכל זה אין בהם משום מלאכה, לכך אמרה תורה \"שבתון\" שיהיה יום שביתה ומנוחה ולא יום טורח ממלאכה וכו'. אבל פירוש שבתון כך הוא, שתהיה לנו מנוחה מן הטורח והעמל, כמו שביארנו וכו'. והנה הוזהרו על המלאכות בלאו ועונש כרת ומיתה, והטרחים והעמל בעשה הזה וביו\"ט המלאכה בלאו והטורח בעשה, וממנו אמר הנביא: מעשות דרכיך ממצוא חפצך ודבר דבר, וכן \"שבת שבתון יהי' לארץ\" - שבת של מנוחה, שלא יחרוש ולא יעבוד אותה כלל\".", + "ונראה פירוש דבריו, שאע\"פ שאין לנו מן התורה בשביעית כ\"א אותם האבות השנים ותולדותיהן, וחרישה יש בה מקום עיון לדינא אם היא מה\"ת או מדרבנן, לבד שאר עבודות שמפורש שהן מדרבנן, מ\"מ כללות השביתה היא מן התורה בכולן, והעובר עליה בכלל שנת השביעית בקביעות עבר אדאורייתא. ובאמת י\"ל בכלל זה בכה\"ג על כמה איסורים מה\"ת, שיש בהם איסורים דרבנן מאסמכתא, שהם מדרבנן רק בעושה דרך אקראי, שהוא כעין דאורייתא אפילו בפ\"א, אבל אם הוא עובר ע\"ז בקביעות הוי מן התורה.", + "ויש להציב דוגמא לזה בקריבה דעריות, דלדעת הרמב\"ם (פכ\"א מה' איסורי ביאה) הוי דאורייתא מלאו ד\"לא תקרבו לגלות ערוה\". שכן הוא כדברי הרמב\"ב לשון הברייתא דסיפרא: \"לא תקרבו לגלות ערוה\", אין לי אלא שלא יגלה, מנין שלא יקרב ? ת\"ל: ואל אשה בנדת טומאתה לא תקרב. אין לי אלא נדה שהיא בבל־תקרב ובל־תגלה, מנין לכל העריות שהן בבל־תקרב ובל־תגלה ? תלמוד לומר: \"לא תקרבו לגלות\". ושם אמרו: \"ונכרתו הנפשות העושות\" מה תלמוד לומר לפי שנאמר: \"ולא תקרבו\" יכול יהיו חייבים כרת על הקריבה? ת\"ל: העושות ולא הקרבות וכו'. והרמב\"ן השיג על הרמב\"ם בזה הרבה בס' המצות (ל\"ת שנ\"ג), והוא טען, שמד' הגמ' (שבת י\"ג א') צריך לומר שהוא איסור דרבנן, ואלה המקראות הם אסמכתא בעלמא, והא דקשה מהלשון \"לא אסרה תורה אלא קורבה של גלוי־עריות בלבד\", דמשמע דאיסור דרבנן מיהא יש אפילו לר' פדת, ולתנאי דפליגי עליה ופסקינן כותייהו איכא ע\"כ איסור דאורייתא, זה מפרש הרמב\"ן דפשטא דלישנא \"לא אסרה תורה\" היינו דגם איסור דרבנן אין כאן, אלא דהחולקין על ר\"פ, ודפסקינן הלכה כמותם, ס\"ל דיש כאן איסור דרבנן. ועוד קשה טובא קושית הרמב\"ן: למה לא הביא בגמ' הך ברייתא דת\"כ להקשות על ר' פדת.", + "ולפי המבואר לעיל י\"ל, דבאמת הא דת\"כ הוא אסמכתא בעלמא, אבל זהו רק לענין דרך אקראי, שאסרו חכמים הקריבה אפי' בפ\"א, כמו עצם גילוי עריות, אבל בדרך קביעות הוא אסור באמת מה\"ת, ומשום הכי לא יכול להקשות מתו\"כ אר' פדת, משום די\"ל דרבי פדת קאי על אקראי, וי\"ל דהוא בבגדו והיא בבגדה כיון שיש כאן שינוי דומה הוא לאקראי, די\"ל שאין בזה איסור תורה. ואותו תלמיד י\"ל, לפי זה, שעבר על איסור תורה מפני הקביעות, וזהו שאמרו בגמ' שם: \"מטה חדא הואי\". ואולי י\"ל, שזהו שאמרו שם: סינר הי' מפסיק בינו לבינה, דמשו\"ה לא הי' כאן איסור תורה אפילו בקביעות, כיון שיש שינוי.", + "ולפ\"ז י\"ל, שזהו יסוד השנויים שאנו מוצאים בכמה מלאכות, שהותרו בשביעית, שאם היו נעשים בקביעות ובלא שינוי היינו באים לידי איסור תורה של עשה דשביתה, כה\"ג דשבותין וטורחין קבועים ביו\"ט לדעת הרמב\"ן." + ], + [ + "לפ\"א ה\"ה, אות י\"א", + "בירושלמי (פ\"ד ה\"ד): \"אין מציתין את האור באישת של קנים, מפני שהיא עבודה. רשב\"ג מתיר; וכן היה רשב\"ג אומר: נוטעין אילן סרק בשביעית\". מזה נראה דחכמים פליגי עלי' וס\"ל דאין נוטעין אילן סרק, וכאן ברושלמי לא התנה באיזה אילן סרק מיירי רשב\"ג המתיר. אמנם בתוספתא (פ\"ג הי\"א) איתא: \"וכן היה רשב\"ג אומר: מותר אדם ליטע אילן סרק כדי לעשות סייג\". ולהרמב\"ם, שלא כתב בהאיסור, \"כדי לעשות סייג\", היה נ\"ל לומר, שדוקא נוטע כדי לגדל לעצים דמי לזורע, אבל כדי לעשות סיג מותר, ונראה שתופס את לשון הירושלמי לעיקר נגד התוספתא. אבל י\"ל דבתוספתא רבותא קמ\"ל, שהרי באמת אסור לבנות גדר בשביעית, רק שהתירו בינו לבין ר\"ה אבל בינו לבין חבירו אסור, כמבואר בירוש' (פ\"ג ה\"ז), וי\"ל דרשב\"ג קמ\"ל רבותא, דאפלו במקום האסור לבנות גדר, אם הוא נוטע אילן סרק כדי לעשות סייג, כיון שאינו בונה בפועל כ\"א ע\"י נטיעה שאח\"כ הוא מתגדל מאליו ונגדר הגדר, מותר. א\"כ ירושלמי דנקיט סתמא, ועלה משמע דחכמים פליגי ואסרי, י\"ל דק\"ו דאסרי לנטוע לסייג, דאיכא תרתי: בנין גדר ונטיעה, ע\"כ נקיט רבנו סתמא לחומרא." + ], + [ + "לפ\"א ה\"ה, אות י\"ב י\"ג", + "הר\"ש פירש מיבלין: שחותכין ענבים יבשים. והייתי סבור לומר, שהוא טעות סופר וצ\"ל: ענפים יבשים, ולדעת הרמב\"ם חתיכת מה שיבש מן האילן הוא בכלל \"מפסלין\", ולהר\"ש יש שני פירושים ל\"מפסלין\": א' נטילת הפסולת, ב' קציצת כל הענפים כדי שיתעבה האילן, - וי\"ל שחתיכת ענפים יבשים היינו \"מיבלין\". אבל קשה להגיה כל הספרים שלפנינו, ותו שבמזרדין פירש הר\"ש שהוא חתיכת ענפים לחים ובמקרסמין - שהוא חתיכת זמורות וענפים, כמו זימור בכרם, א\"כ משמע שהקירסום הוא חתיכת ענפים יבשים, וא\"כ אין להגיה במיבלין חתיכת \"ענפים\" יבשים, אלא כמו שהוא בנוסחאות שלפנינו - ענבים יבשים. וצריך לומר, שהענבים שנתיבשו ע\"ג האילן, על ידי מחלה שלא כדרך הגידול, הם מונעים את בריאות האילן כל זמן שהם מחוברים אליו. אלא דקשה מאד לומר, שיהיה איסור בלקיחת איזה ענבים מן האילן לצורך אכילה, ולא אישתמיט חד תנא להודיענו שצריך לדקדק בין לחין ליבשין, וע\"כ מסתבר הוא, שאם נפרש שמיבלין הוא נטילת ענבים יבשים, נאמר שזהו דוקא כשמכוין לתקון האילן ולא כמכוין לאכילה כדרכו.", + "וי\"ל שזהו כונת הרמב\"ם (פ\"ד הכ\"ב) שכתב: ו\"אם בצר לעבודת האילן לוקה\", הרי שיש מציאות לבצירה שהיא בשביל תיקון האילן, וי\"ל דמיירי בכה\"ג דהר\"ש כאן.", + "אלא דקשה מסוכה (ל\"ג ע\"ב) גבי הדס שהיו ענביו מרובין מעליו, דת\"ר: אין ממעטין ביו\"ט, משום ראב\"ש אמרו ממעטין, ופריך והא קא מתקן מנא ביו\"ט ומשני אר\"א כגון שלקטן לאכילה, ומסיק דמ\"מ אסור משום פסיק־רישא ולא הותר רק בדאית לי' הושענא אחריתי. א\"כ אם נאמר, שיש בלקיטת ענבים יבשים תיקון האילן, לא מהני מה שילקטם לאכילה. אלא שבעיקר הענין, אם אנו אומרים דין פסיק־רישא בדבר שאינו מתכוין בשביעית, איכא לעיונא טובא. הן אמת, דמד' התוס' (סנהדרין כ\"ו א' ד\"ה לעקל), שכתבו, אהא דאמרי' שם שיכול לומר על הזמירה: לעקל בית הבד אני צריך, וקשה דמ\"מ מה בכך מ\"מ הוא משביח הכרם, דהכי אמרינן בפרק כלל גדול: הזומר וצריך לעצים חייב שתים, אחת משום קוצר ואחת משום נוטע, ותירצו דעביד ליה באותו ענין דודאי קשי ליה, דליכא לחייבו משום נוטע, משמע שאם רק יש בו תיקון, אע\"פ שאינו מתכוין כ\"א לצורך העצים, לעקל בה\"ב, אסור. והיינו ע\"כ משום פסיק־רישא, ומזה נראה, דדמי שביעית לשבת בענין פסי\"ר. ומדברי הרמב\"ם בפיה\"מ (פ\"ד מ\"י) משמע, דלא ס\"ל כהתוס' דסנהדרין הנ\"ל, אלא דבשביעית לא איכפת לן בפסי\"ר, וכל שאינו מתכוין מותר. שכן כתב שם, אהא דהמזנב בגפנים והקוצץ קנים, ר' יוסי הגלילי אומר ירחיק טפח ור\"ע אומר קוצץ כדרכו, בקרדום או במגל ובמגירה ובכל מה שירצה: - \"והענין שאין צריך שינוי בכרתו, וזה כשלא נתכוין לזמור\". והנה כאן אי אפשר לומר כד' התוס', דעביד לי' בענין דודאי קשי לי', שהרי מפורש נאמר שקוצץ כדרכו ואינו צריך לשום שינוי כלל, ועיקר טעמא הוא רק משום שאינו מתכוין, א\"כ שמע מינה דהרמב\"ם ס\"ל דבשביעית לא איכפת לן משום פסי\"ר. וצריך לומר לשיטה זו, שמה שמצינו לפעמים שהחמירו לשנות זהו רק משום מראית־עין, ואין למדים בזה דברי־סופרים מדברי־סופרים. ונראין הדברים, שעבודה הרגילה להעשות בצורתה ע\"פ רוב לשם עבודת־האילן - החמירו בה, משום מראית עין, לעשות דוקא בשינוי גם כשצריך לעצים, אבל עבודה שיש עושין לשם אילן, ויש עושין לשם עצים, אין כאן מראית־עין, על כן במזנב בגפנים, שהדבר שקול הוא, אם הוא לשם זמירה או לשם עצים, מותר לד' הרמב\"ם כשאינו מכוין לזמר, אבל בקציצת בתולת־השקמה נראה שרוב הקציצה היא לשם השבחת האילן (והכי דייק לשון המשנה: \"אין קוצצין בתולת שקמה בשביעית מפני שהיא עבודה\"), לכן אסור לעולם אפילו כשמתכוין לעצים, עד שיעשה בשינוי כזה דודאי קשי לי', דאז יוצא מכלל מראית־עין. וגם לדעת התוס' דהכא מוכרחים אנו לומר סברא זו, שמה שצריך בקציצת בתולת שקמה, שיהי' ודאי קשי לי' (בב\"ת פ' ע\"ב), הוא משום מראית עין, דאי משום פסיק־רישא לבד די במה שיהי' ספק אי מעלי לי', ושוב אין כאן פסי\"ר, אלא ודאי דסברת מ\"ע פשוטה היא בלאו הכי, אלא שלדעת התוס' יש כאן ג\"כ איסור פסי\"ר. [וי\"ל עוד דמה שהוא ספק בידיעה אינו מבטל את ערך פסי\"ר, די\"ל שודאי מעלי לי' אלא שאין אנו יודעים]. ולהרמב\"ם נראה שאין כאן משום פסי\"ר, וזהו גם בדבר שהוא שקול, אם הוא נעשה לטובת האילן או לעצים וכיו\"ב, וק\"ו הדברים במה שדרך עשיתו הוא יותר שלא לטובת האילן, כה\"ג דלקיטת ענבים יבשים, שהוא רגיל ודאי יותר לאכילה מלטובת האילן, אין כאן חשש מ\"ע, וכשמתכוין לאכילה שפיר־דמי." + ], + [ + "לפ\"א ה\"ה, אות י\"ז", + "[ולא יעשן. י\"ל דתולעים הללו הם מזיקים רק שלא יתגדל האילן, והויא מניעת פעולתם בכלל אברויי אילנא, אבל אם הם מזיקים כ\"כ עד שמגרעים את האילן, אז הוא בכלל לאוקמי אילנא דשרי, מיהו אם הם מפסידים רק את הפירות ולא את גוף האילן אז בכל אופן אסור. אמנם בפאה\"ש סי' כ' סקי\"א מבאר הרהמ\"ח דעתו לפרש שיטת הרמב\"ם, דבעבודת האילן גופיה אפילו לאוקמי אילנא ג\"כ אסור. אלא שכל יסודו הוא משום דפשיטא ליה דזיהום, כדי שלא יאכל העוף הנטיעות כשהן רכות, הוא לאוקמי אילנא, ואין זה פשוט, די\"ל דמה שהעוף אוכל מהנטיעות חוזר הוא וצומח, אלא שמתוך שהוא אוכל קצת מהעץ אינו יכול להוסיף ולאברויי יותר בשנה זו, והוי בכלל לאברויי. ועל כרחינו צריכין אנו לומר כן, מהא דהתוס' בע\"ז שם (כ' ע\"ב ד\"ה ואין), שכתבו דמיירי בדבר שאינו אבד, דאל\"כ הי' מותר ג\"כ בחוה\"מ, ואם הי' האילן מתקלקל עי\"ז הרי זה דבר האבד, א\"ו שרק אינו משתבח. ובחנם השיג לפ\"ז הרהמ\"ח שם על מרכבת המשנה, ושפיר י\"ל דרבינו סמך דזיהום הוה אברויי אילנא' ומה שהקשה הרהמ\"ח שם דא\"כ ל\"ל לאוקמי מתניתין כרבי, דגם כרבנן אתיא, דאברויי גם רבנן ס\"ל דאסור, כמו עשיית הבתים, נראה דכונת הירושלמי לחלק באברויי אילנא גופא בשני אופנים, אופן אחד הוא שעושה פעולה שבזה האילן מוסיף כח, זהו אברויי דאסור לכו\"ע, והב' הוא שמסיר מניעה של קלקול, שהוא ראוי להיות מתתקן מאיליו, אלא שע\"י שיהי' כח הצומח עסוק בתקון הקלקול לא יוסיף האילן כח, ובזה פליגי רבי ורבנן, דלרבי, דסתם מתניתין כותיה, גם כה\"ג, דהיינו זיהום הנטיעות, בכלל לאברויי אילנא הוא כיון דהחסרון של אכילת העוף לא יזיק לאילן בעצם, אלא שעי\"ז לא יתוסף כחו הטבעי, ונמצא דהסרת מניעה זו דאכילת העוף אינה כ\"א לאברויי אילנא, וחכמים ס\"ל דאין זה בכלל אברויי אילנא, ואין אברויי אילנא לדבריהם כ\"א כשעושה מעשה שזו הפעולה בעצמה משבחת היא, אבל כשהפעולה היא רק מסירה המניעה, שלא יתקלקל האילן, ה\"ז כמושיב שומר. ומדויק עוד המשל שאמרו בירוש', שהוא כמושיב שומר, שאע\"פ שהאברויי בא מאליו, אין פעולתו כ\"א הגנה בעלמא, והבתים הם עושים צל להשביח את האילן ע\"י צילם, ולא להסיר הנזק. ולפ\"ז אין לנו יסוד לומר שיש איסור גם בלאוקמי אילנא בעבודת האילן לדעת הרמב\"ם. ולפ\"ז מש\"כ הרהמ\"ח שם: וכן אין עושין להם בתים להגן עליהם מן הגשם והשמש, ע\"פ פירוש הר\"מ במשנה, נכון הוא לדינא, ולא מטעמיה, דהוא ז\"ל ס\"ל שכך היא הכונה בירושלמי, בחילוק שבין בתים, דמודים חכמים לאסור, לבין זיהום, דאסור רק לרבי. ולפי דברינו, לרבנן דרבי הבתים שהם רק לתכלית מניעת ההיזק מותרין הם בכל גווני, ואע\"ג דע\"י מניעת ההיזק יבא אברויי אילנא הוי דומיא דזיהום דשרי לדידהו. והא דאסרי בבתים היינו באופן שהצל שלהם הוא משביח, והוי אברויי אילנא גמור, או שהוא כן בכל האופנים, אבל זהו הטעם, אלא דלדידן דקיי\"ל כרבי, דזיהום אסור, ואע\"ג דמסיר ההיזק, כיון שבא עי\"ז אברויי אילנא, אסור בבתים גם להסיר ההיזק של הגשם והשמש, משום דעי\"ז בא ממילא אברויי אילנא] *) נדפס בהערות לס' פאת השלחן, הוצאת הרא\"מ לונץ ז\"ל..." + ], + [ + "לפ\"א ה\"ה, אות ל\"א ל\"ב", + "הזמירה הנהוגה אצלנו, דהיינו שכורתין את כל הענפים ומשאירים רק את גוף הגפן, נראה שאינה הזמירה האסורה מה\"ת אלא היא מהתולדות. ונראה שהיא ה\"פיסול\", כמבואר בפ\"ב מ\"ג: \"מפסלין עד ר\"ה, ופי' הרע\"ב והר\"ש בשם י\"מ: לשון \"פסל לך\", שחותכים כל הענפים שבאילן, כדי שיתעבה\", ופשוט, דכדי שיתעבה לאו דוקא ואורחא דמילתא נקט, וה\"ה אם כורתים כל הענפים כדי שישאר האילן ויאריך זמן קיומו, דהיינו עיקר פעולת הפיסול. אבל הזמירה מימי קדם, שהיא נאסרה בתורה, היתה רק לחתוך רק חלקים מהזמורות ולא כולם, וכיון שיש לזה שם אחר כבר אינה בכלל זמירה האמורה בתורה.", + "ולפי דברי המומחים בדבר, אינה באה הזמירה הזו הנהוגה בזמננו, שהיא קציצת כל הענפים, להרבות את הפירות ולהשביח את האילן, כ\"א כדי להאריך קיום האילן, ע\"י קציצת הענפים שהם יונקים את לחותו, וי\"ל שהוא בכלל לאוקמי אילנא. ואע\"פ שבדבר שאיסורו מפורש בתורה אין לנו חילוק בין לאוקמי אילנא לבין לאברויי, שחילוק זה לא נאמר כ\"א בתולדות דרבנן, מ\"מ הלא כאן הסברא מסייעא, כמו שאמרנו, לחלק בין הזמירה שהיתה נהוגה מקדם ושנאסרה בתורה, שהיא קציצת ראשי הענפים בהשארת חלקים מהם, - וזה הוא למען הרבות הפירות בענפים הנשארים, - לבין הזמירה של עכשיו, שהיא קציצת כל הענפים כדי להאריך את ימי האילן. וכיון שבשביעית אנו מדייקים לאסור דוקא מה שנאמר מפורש בתורה, י\"ל שאין זה בכלל, וגם הרי הן מחולקות בתועלתן ובמטרתן, ועכ\"פ אינה הזמירה שלנו אלא בכלל תולדות דרבנן.", + "ואם נחליט, שמכיון שעיקר הכונה בזמירה הוא להאריך ימי האילן הוי בכלל לאוקמי אילנא, י\"ל דאיסור דרבנן נמי אין כאן. ואין זה צריך כ\"כ לעניננו, שחפצנו בזה רק לברר מהו אסור מה\"ת ומהו מדרבנן, כדי שנדע לעשות את הדברים האסורים מה\"ת, ע\"י המכירה, דוקא ע\"י נכרים, ואת האסורים מדרבנן נהגו להתיר גם ע\"י ישראל במקום הפסד ודחק.", + "וכן נראה מלשון הר\"ש בפירוש המשנה (פ\"ב מ\"ג), שכיון שיש חילוק בשם ובדרך העבודה אין זאת אותה המלאכה שבתורה. שעל מקרסמין פירש: \"מלשון \"קרסמוה נמלים\" והיינו זימור, אלא שלשון קירסום באילן וזימור - בכרם, מלשון זמורות, שמחתך ענפים של גפן\", ואח\"כ פי' על מפסלין: \"שנוטל כל הענפים\". משמע לפ\"ז שאין זה בכלל זמירה, ולכן לא יהי' בכלל איסור תורה, ואם יהי' לאוקמי אילנא י\"ל שיהי' מותר לגמרי.", + "ועל זה יש להביא ראי' גם מדברי הערוך (ערך כסח), שהזמירה הנהוגה אינה בכלל \"כרמו לא תזמור\" שאסרה תורה. שכך כתב שם: כסח. \"אם ניכש או כיסח\" (כלאים פ\"ב). \"לא תזמור\" - תרגומו, לא תכסח. ויש מפרש כיסוח בעשבים שחותך הרעים מן הטובים, ולא היינו ניכוש, שניכוש עוקר מן העיקר וכיסוח מחתך מלמעלה\". הרי דעיקר הכיסוח, - שהוא התרגום של זמירה -, הוא שאינו נוטל מן העיקר. א\"כ י\"ל, שכמו שהוא מחולק בשם בזרעים, בין עוקר מן העיקר לכורת ומשייר, כך באילן לא מיקרי זומר רק כשמשייר מקציצת הענפים, אבל כשנוטל את כל הענפים עד העיקר, שזה נקרא מפסל, אינו בכלל זומר.", + "ומהא דסנהדרין (כ\"ו א'), מעובדא דר\"ח בר זרנוקי ור\"ש בן יהוצדק עם רשב\"ל: \"תו חזייה לההוא גברא דהוה כסח בכרמי, א\"ל כהן וזמר, א\"ל יכול לומר: לעקל בית הבד אני צריך\", דמשמע לכאורה שנקרא כיסוח וזימור לא רק כשנוטל ראשי ענפים כ\"א ענפים ארוכים הראוים לעקל בית הבד, - לא קשה מזה כלום. כי גם בזמירה, שהיתה נהוגה בימים הקדמונים, הי' אפשר להיות חתיכת הענף המחותך ארוכה וראויה לעקל בית הבד, וביחוד בגפנים המודלים, שיש להן ענפים ופארות ארוכים, ומ\"מ אין זה כ\"א זמירה ולא פיסול, משום שאין מסירים את הענפים לגמרי ומניחים את האילן ערום, אלא משיירים עליו ענפים קצרים. וכן העיד לי בקי בדבר, מהעובדים בכרמים, שכן דרך הערבים, שהם עובדים בכרמיהם ע\"פ הדרך הישן, והם כורתים ראשי הענפים ומקצתם, אבל משיירים ענפים גם באילן, שע\"י כריתת הענפים ירבה לישא פירות בענפים הנשארים, - ובענפים הנכרתים שלהם נמצאים ענפים ארוכים. ולא כן הזמירה הנהוגה עכשיו בכרמי ישראל, העובדים ע\"פ הסדרים החדשים, שהיא הפיסול.", + "אבל התוס' כתבו שם בסנהדרין ד\"ה \"לעקל בית הבד אני צריך\": \"וקשה, דמ\"מ מה בכך מ\"מ הוה משביח הכרם, דהכי אמרי' פרק כלל גדול (דף ע\"ג) הזומר וצריך לעצים חייב שתים, משום קוצר ומשום נוטע, ה\"נ ליחייב משום עבודת נוטע, וי\"ל דעביד ליה באותו ענין דודאי קשה ליה, דליכא לחייבו משום נוטע כדאמרי' גבי שבת, דשאני גבי שבת דמלאכת מחשבת אסרה תורה והא איתעבידא מחשבתו, אבל גבי שביעית אין לאסור אלא היכא דמשביח הקרקע, אבל הכא קשיא ליה וכה\"ג שרי, כדאיתא פרק המוכר את הספינה\" (ד' פ' ע\"ב). מדבריהם אלה משמע קצת, שאפילו באופן הזמירה שקשה לאילן נקרא בשם זמירה, ועל כרחין היא משונה בפעולתה מצורת הפעולה של הזמירה הנהוגה, וא\"כ זה סותר למה שכתבנו, שאם היא משונה בצורתה מאותה הזמירה כבר אינה בכלל איסור תורה של זמירה. וי\"ל שדוקא שינוי כזה, שבין כריתת כל הענפים לכריתת מקצתם, הוא מוציא את הפעולה משם זמירה, אבל בעובדא דההוא גברא י\"ל שהי' שינוי אחר, ובאמת חתך רק מקצת הענפים, אלא שחתך אותם באופן כזה שאינו מועיל לגוף האילן. והכרח הוא לומר כן, שהרי קורא זה כיסוח. ואולי היתה, ע\"פ מנהגם בעבודת הכרם, צורה ידועה, או מדה ידועה, בהנחת הזמורה הנשארת, שאז הי' בחזקה שמועיל לאילן, ובאופן אחר הי' מוחזק שאינו מועיל. אמנם זה דוחק גדול, שאם הי' כן היינו מוצאים חילוק להיתר גם בלא סברא של \"לעקל בית הבד הוא צריך\". ובאמת אין כ\"כ הכרח לומר כאן ע\"פ דעת התוס', שהיתה דוקא זמירה האסורה מה\"ת. ואפילו אם נאמר, שמצד שינוי צורתה יצאה מכלל זמירה, ומ\"מ אם לא היתה קשה לאילן, - שזהו לדעת התוס' עיקר הכונה של \"לעקל בית הבד הוא צריך\", - הי' עדיין אסור עכ\"פ מדרבנן, ואז לא היו ממליצים עליו עדיין, דכונת מליצתם היתה שעושה בהיתר, בלא צורך לסברת \"אגיסטון אני בתוכה\", - וא\"כ גם איסור דרבנן אין כאן, ועל־כן מוכרחים לומר, שהי' באופן המזיק לאילן. אבל אין הכי נמי, שכיון שיש כאן שינוי בצורת הזמירה, י\"ל שאין זאת הזמירה האסורה מן התורה.", + "ובזמירה הנהוגה, שהיא הפיסול, דהיינו כריתת כל הענפים עד גוף הגפן, שהכונה בזה היא להאריך את ימי האילן, אם נאמר שדה נקרא לאוקמי אילנא, י\"ל שאפילו אם ממילא תהי' בזה גם השבחה לגוף האילן נמי מותרת, שכיון שאין זאת כונת העבודה, הוי דבר שאינו מתכוין, ואע\"פ שהוא פסיק־רישא.", + "ויש לדון בזה. שהרי בפ\"ד דמכילתין מ\"ד תנן: \"המדל בזיתים, בית שמאי אומרים, יגום, וב\"ה אומרים ישרש, ומודים במחליק - עד שיגום. איזה הוא המידל, אחד או שנים. המחליק, שלשה זה בצד זה. בד\"א מתוך שלו, אבל מתוך של חבירו אף המחליק ישרש\". ופי' על זה הר\"ש והרע\"ב: \"המדל בזיתים. כשהזיתים מקורבים זה לזה יותר מדאי, נוטל אחד ומניח שנים או נוטל שנים ומניח אחד, כדי שיגדל ויתעבה\". והתיו\"ט תמה על זה וכתב: \"וצריך לחלק בין מדל לזירוד ופיסול דפ\"ב מ\"ג, דלא שרינן אלא עד ר\"ה, ואין טעם יפה לחלק כיון דזימור וכריתת האילן מדאורייתא בין בכרם בין בשאר אילנות, כמש\"כ הרמב\"ם בריש הלכות שמיטה וכנראה מדברי הר\"ב במשנה דלקמן, ומה לי שמזמר וכורת מקצת מהאילן כדי שיגדל הוא או שכורת אילן אחד כדי שיגדל השני. הלכך נראה כפי' הרמב\"ם, שכתב: המדל בזיתים הוא שיכרתם להיות עצים לאש, וכ\"כ בחבורו. ואולי, שגם הר\"ש והר\"ב סוברין כן, אלא דמדל דעלמא פירשו דהוא כך, וכדלעיל משנה ה' פ\"ז דפאה, אבל אין הכי נמי דבכאן צריך שלא יעשה בשביל שיעבה ויגדל, אלא שיכרות לעצים. וקצת יש לדקדק כן בדבריהם בסוף המשנה, שכתבו: \"מתוך של חברו כו' דלא עביד אינש שיתקן קרקע חבירו, וידוע דלעצים הוא מכוין\", שמע מינה דאי לאו דמכוין לעצים הוה אסור, ואם בשל חברו כך בשל עצמו לא כ\"ש. ומ\"מ הי' להם לפרש כן ברישא\".", + "הנה מה שרצה לומר התיו\"ט, שגם הר\"ש והרע\"ב הולכים בשיטת הרמב\"ם, דאם מתכוין להעבות את האילן הנשאר אסור, ומה שנקטו כאן \"כדי שיגדל ויתעבה\" היינו במדל דעלמא, זהו דוחק מבואר. וכמעט מן הנמנע לפרש כן, שיאמרו הר\"ש והרע\"ב בלשון שמביא לידי תקלת איסור בכאן, רק כדי לפרש לשון מדל דעלמא, שאינו שייך כאן, ומה ששייך כאן לדינא, דהיינו שהוא נוטלם לצורך עצים, זה ישמיטו ויחסרו מן הספר. ובפרט שאין לנו שום צורך לעניננו הפירוש לאיזה טעם עושים את פעולה זו, שנקראת מדל, בעלמא. ומה יתן ומה יוסיף אם יפרשו ידיעה זו של דרך העבודה, אשר אינה נוגעת כלל אל הענין, ועוד היא מכשלת את הקורא. ועל מה שכתב, שקצת יש לדקדק כן מדבריהם בסוף המשנה וכו', סיים: \"ומ\"מ הי' להם לפרש כן ברישא\", - ולכן באמת אין לדקדק מדבריהם כלל, ועל־כן באמת לא פרשו כך ברישא, מפני שאין זו כונתם כלל מסיומם בסיפא להוכיח על הרישא, שצריך שתהי' כונתו לעצים.", + "אבל פירוש הדבר פשוט הוא: ישנם כאן שני דינים: א) דין מדל, נחלקו בו בית שמאי ובית הלל, וב') דין מחליק, שהכל מודים עד שיגום, אבל לשרש אסור. ההפרש שביניהם בזה כך הוא: מדל הוא אחד או שנים, וע\"ז כתבו הר\"ש והרע\"ב ברישא, שכשהזיתים מקורבים זה לזה יותר מדאי נוטל אחד ומניח שנים, או נוטל שנים ומניח אחד, כדי שיגדיל ויתעבה. הרי בזה יש מקום רק לעבודת האילן, ולא לעבודת קרקע, כי הוא אינו חפץ להשתמש בזה בקרקע, רק לתן להזיתים, שהם נטועים בדוחק ומקורבים זה לזה יותר מדאי, את הריוח הצריך להם, כדי שיגדלו ע\"פ טבעם. ובזה יש לומר, שכיון שדוחק המקום שלהם הלא הוא מזיק להם, שאינם יכולים להתפשט ביניקתם, כראוי להם ע\"פ הטבע, א\"כ כשנוטל אלה הזיתים, כדי שלא ידחקו את שיעור יניקתם של האחרים, ולמען יהיו לו זיתים בריאים, שמתגדלים כפי טבעם הקבוע, בהיות להם שיעור יניקה והתפשטות כראוי, אין זה בכלל לאברויי אילנא. כי אברויי אילנא הוא דוקא שהוא משביח, ע\"י פעולות ידועות, את האילן יותר משיעור גידולו ע\"פ הטבע, אבל כאן, שהגידול הטבעי דורש, שכל אילן יהי' לו שיעור יניקה כדי צרכו, וכאן נתעותה המלאכה ונטעו הזיתים זה בגבולו של זה, ואין לכ\"א שיעור יניקה כדי צרכו, סברת הר\"ש והרע\"ב היא, שכשהוא עוקר אלה הזיתים, כדי שתהיה להם לזיתיו העיקריים היניקה הראויה להם, זה נקרא לאוקמי אילנא, כלומר, להסיר ממנו ההיזק ולהעמידו על דרך גדולו הטבעי. שבודאי כשעושים פעולה של לאוקמי אילנא פועל ע\"ז כח הצומח להוסיף עליו לפי טבעו, וגם זהו כן.", + "אבל זה אינו שייך רק במדל, דהיינו בעקירת אחד או שנים, שמזדמן לפעמים, בדרך רחוק, שבאו גם שנים בתוך גבול שיעור היניקה הנדרשת להאחר. אבל במחליק, שהוא עקירת שלשה זה בצד זה, סבירא להו שאין סברא כלל שהוא עושה זה כדי להשיב את הזית על טבע גידולו, אלא הוא עושה זה להשביח את הקרקע, לנטע או לזרע גידולים אחרים במקומם, והרי זו ודאי עבודת הקרקע האסורה. על־כן כתבו על דברי המשנה \"מתוך של חבירו אף המחליק ישרש\", - שזהו ההיתר שצריך להיות נשנה אליבא דבית הלל ג\"כ, על של חבירו, -: \"דלא עביד איניש שיתקן קרקע חבירו וידוע דלעצים הוא מכוין\". כי במחליק, אם אינו מכוין לעצים, אין כאן כ\"א עבודת־האדמה פשוטה, באין שום היתר. לכן סיימו דצריך לעצים, ואין זה נוגע כלל לדבריהם ברישא, שהם עסוקים שם במדל; אשר ע\"כ דייקו בלשונם, שהוא אינו להרוחה בעלמא, אלא כשהזיתים מקורבים יותר מדאי, שאין האילן יכול להיות גדל כפי טבעו, וגרעונו נחשב הוא לגרעון ומארה חוץ לטבע, לכן כשהוא מפנה לו את מקומו הוא מקימו על טבעו והוי בכלל לאוקמי אילנא.", + "ומ\"ש התיו\"ט, ש\"אין טעם יפה לחלק, כיון דזימור וכריתת האילן מדאורייתא בין בכרם ובין בשאר אילנות וכו', ומה לי שמזמר וכורת מקצת מהאילן כדי שיגדל הוא או שכורת אילן אחד כדי שיגדל השני\", - זהו ודאי תמוה. דמשמע מדבריו אלה, שפשוט לו שזה שכורת אילן אחד כדי שיגדל השני הוא ג\"כ איסור דאורייתא, וזה בודאי ליתא, שהרי קיי\"ל שרק אותן שני אבות ותולדות הם מה\"ת, ושאר תולדות, אפילו אם הן דומות להם ממש בתועלתן, אינן אסורות כ\"א מדרבנן; ולא עוד אלא אפילו תולדה המפורשת בתורה ויש לה, לתולדה זו, אב, שאינו מפורש, אין אסור זה האב שלה כ\"א מדרבנן. שהרי זמירה אסורה מן התורה והיא תולדה מכלל זריעה, - וכדכתב הרמב\"ם בפ\"א ה\"ג, - ולענין שבת היא בכלל נוטע ג\"כ, ונוטע הוי בודאי אב לגבה, ומ\"מ בשביעית, שפרטה תורה אבות ותולדות, דוקא זמירה אסורה מן התורה ונוטע ממש אינו אסור כ\"א מדרבנן, וכמבואר בד' הרמב\"ם בפ\"א ה\"ד, שהנוטע מכין אותו מכת מרדות מדבריהם, אע\"פ שהפעולה היוצאת מהזמירה, דהיינו התעבות האילן או שבח הפירות, הלא כיוצא בזה ויותר מזה יוצא ע\"י הנטיעה, מ\"מ אינה אסורה כ\"א מדרבנן. לכן דבריו אלה של תיו\"ט אינם מדויקים, ולא עדיף מה שנוטל, ביחוד מה שהוא נוטל ולא כורת אותו, כציור התיו\"ט, אילן אחד כדי שיגדל השני, מנטיעה גמורה, שבודאי היא כדי שיגדל האילן, ומ\"מ כיון שהיא משונה בצורתה מהזמירה הוי מדרבנן, ואע\"פ ששינויה הוא לשבח, והי' ראוי לדון דין ק\"ו לאסור מה\"ת, מ\"מ אין לנו כאן שום סברא, שע\"כ פרטה התורה דוקא את אלה האבות והתולדות, לומר הני אסר רחמנא ואידך שרו ומדרבנן בעלמא הוא דאסירא. על־כן אפילו אם ניתן להתוי\"ט סברא דילי', שגם הר\"ש והרע\"ב סבירא להו כשיטת הרמב\"ם, דבעי גבי מדל שיתכוין לעצים דוקא, מ\"מ אין כאן איסור מה\"ת אלא מדרבנן, ככל יתר העבודות השנויות לאיסור, שחוץ משני האבות והתולדות שבתורה.", + "שוב ראיתי, שבתו\"ח העיר בשם הר\"ז על תכן דחית דקדוקו של תוי\"ט. ומ\"מ אין ביהמ\"ד בלא חידוש. וכן במשנה ו', המזנב בגפנים והקוצץ קנים, פי' הרע\"ב: \"מקטע זנבות הגפנים, כדי שיעבה הגזע ויגדל ויגבר כחו, וכן הקוצץ קנים, כדי שיתעבו ויוסיף כחם\". לכאורה מזנב זה הוא ממש זומר, ולפ\"ד תוי\"ט, שעל פי התועלת היוצאת מן הפעולה נדון דהויא בכלל זמירה מה\"ת, הרי כאן זימור ממש - ואיך הי' מותר ? א\"ו משמע, שמ\"מ כיון שאין הפעולה דומה ממש לפעולת הזימור אין זה איסור תורה, ומשו\"ה ישנם דברים שהתירו חכמים. והרע\"ב לטעמיה, דס\"ל דגבי מדל מותר אפי' כשמתכוין כדי שיתעבה האילן, משום שאינו נראה כ\"כ כעבודה, ונראה שגם במזנב גפנים הוא הטעם, שלא גזרו חכמים אפי' כשמתכוין לשם הגדלת האילן להעבותו, משום שאין כאן איסור תורה, שאין זה בכלל זימור. וכיון שגם הצריכים לעצים עושים כן, היינו טעמיה דר\"י הגלילי שצריך איזה היכר של הרחקת טפח, שיהיה נראה שאינו עושה זה לשם עבודה, כי העושים לשם עבודה היו גוממים לגמרי, ור' עקיבא ס\"ל דמותר לגמרי, דכיון שאין כאן משום מראית עין, משום שיש לתלות דלעצים קא מכוין, על־כן לא חשו בזה משום עבודה, כיון שאין כאן איסור תורה, שהרי אין זה אותו הזימור שאסרה תורה.", + "ולדעת הרמב\"ם, דס\"ל גבי מדל דבעינן דוקא שמתכוין לעצים, לכאורה ה\"נ גבי מזנב בגפנים וקוצץ קנים צ\"ל דמיירי כשמתכוין לעצים, ואם מכוין לעבודה י\"ל דאסור. אבל גם בפי' המשנה וגם במשנה תורה לא הזכיר כאן גבי המזנב בגפנים, דבעינן דוקא שצריך לעצים. ואולי סמך על מה שפרש במדל. ומ\"מ אינו מוכרח, דיש לומר, שגם הוא מודה באמת, שאין כאן כ\"א איסור דרבנן ובמקום שאין כאן מראית־עין של עבודה לא גזרו, אלא דס\"ל דבמדל ניכר הדבר שהוא משום שבח האילן, שהרי אין דרך, וגם איסור הוא ע\"פ רוב, לעקור אילני מאכל לעצים, מלבד באופנים רחוקים, כגון דקלא דלא טעין קבא וכה\"ג כב\"ק צ\"א ב', לכן אסור מדרבנן משום עבודה, אבל במזנב, שאינו עוקר ואין שם הוכחה שאינו מתכוין לעצים, יש לומר שלא גזרו ע\"ז חכמים. ואינה דומה עבודה זו, של זינוב הגפנים, לכל העבודות השנויות בברייתא, שאמרו עליהן שאסורות מדרבנן וקרא אסמכתא בעלמא, כגון אין מזבלין, ואין מפרקין, ואין מאבקין, ואין מעשנין באילן, וכן לא יקשקש תחת הזיתים, ולא יעדר תחת הגפנים, ולא ימלא נקעים מים, ולא יעשה עוגיות (מו\"ק ג' א'), שכל אלו ניכרות שהן לעבודה, אבל זינוב הגפנים, כיון שאינו ניכר שהוא לעבודה, - ואולי עוד הי' רוב פעולה כזו לעצים, או עכ\"פ מחצה למחצה, - י\"ל שלא גזרו על זה. עכ\"פ מוכח מכ\"ז, שאם יש שינוי בצורת הזמירה הוא מוציא את זמירה זו מכלל איסור תורה. שבודאי אם הי' איסור תורה, לא מיבעי שלא הי' שום מקום להתיר כיון שהוא מתכוין לצורך עבודה, כד' הרע\"ב, ומסתמא גם הר\"ש אזיל בשיטה זו, אלא שסמך על מה שפי' במשנה ד' בהמדל, - וכ\"כ גם הגר\"א ב\"שנות אלי'\" כד' הרע\"ב: \"המזנב היינו שמקצץ זנבות הגפנים כדי שיעלה הגזע ויגביר\" -, אלא אפי' אם הי' מכוין לעצים אין מקום להתיר באיסור תורה עכ\"פ לשיטת התוספות (סנהדרין כ\"ו) דלעיל, דמ\"מ כיון שהוא משביח בזה את האילן איכא איסורא. (ותוס' לטעמייהו אזלי דס\"ל דאמרינן פסיק־רישא בכל איסורי תורה, דמוכח דהכי סבירא להו מהא דמוכרי כסות מוכרין כדרכן ובלבד שלא יתכונו בחמה מפני החמה ובגשמים מפני הגשמים (שבת כ\"ט ב'), שכתבו על זה (שם ד\"ה ובלבד): \"ובענין דלא הוי פסיק רישא, כגון שהוא לובש מלבושים אחרים להגין עליו מפני החמה ומפני הצינה\"). א\"כ בשלמא באיסור דרבנן י\"ל דלא גזרו רבנן בכה\"ג, או אולי לא אמרינן כלל פסיק־ רישא גבי איסור דרבנן באינו מתכוין, או עכ\"פ בשביעית באופן זה לא גזרו, אבל אם נאמר, שהכל הוא בכלל איסור זמירה של תורה, כדמשמע מפשטם של דברי תוי\"ט, ולא איכפת לן כלל בשינוי שיש בצורת העבודה, אז לא היה מועיל כלל בשו\"א מה שהוא מתכוין לעצים, וביחוד מוכרח הוא לפי דברי ר' עקיבא, דקיי\"ל כותי', שקוצץ בקרדום או במגל ובמגירה ובכל מה שירצה. אלא מוכרח הדבר, שאין זו זמירה כלל, אע\"פ שהיא עבודה לצורך האילן, מפני שזמירה יש לה צורתה המיוחדת. א\"כ זמירה הנהוגה בימינו, שהיא משונה מזמירה שהיתה נוהגת בימים הראשונים, היא יותר דומה לפיסול או לזינוב, דמותר לד' הרע\"ב אפי' אם מכוין לעבות העץ ולהגביר כחו, שזהו באמת עיקר הכונה. ועכ\"פ אף לדעת האוסרים אין כאן לתא דאורייתא והויא ככל מלאכות דרבנן..", + "נוסף ע\"ז דעת רש\"י בריש מו\"ק דזימור הוא רק קציצת ענפים יבשים, ושאר אפני כריתת ענפים אינם לפ\"ז בכלל זימור.", + "[מיהו י\"ל, כיון שהזינוב, שחותכים לשם הארכת ימי האילן, הוא משונה בצורתו מהזמירה האמורה בתורה, שהיא היתה כריתת ראשי הענפים, וזה מועיל רק להרבות הפירות, אבל קציצת כל הענפים והשארת חלק קטן של מקצתן מועילה בעקרה להאריך ימיו של האילן, שלא יחרב, פשוט דהוי כלאוקמי, דהיינו להעמידו על ימיו הקצובים לו בטבעו, כשיסירו ממנו את המונעים, הממהרים את קץ גדולו ופסקו לחיותו. וביותר מסתבר לומר דהוי לאוקמי בגפנים המורכבים, שהגזע מצד עצמו הוא עץ חזק בטבעו, אלא שהוא עושה פירות מועטים וכחושים, והי' מתקיים מצד עצמו זמן גדול, אלא שהכחות, שענבי ההרכבה שואבים ממנו, גורמים לו לקרב קצו, שנכון הדבר לומר שההצלה ע\"י כריתת הענפים, כשהיא מכוונת לתן לגזע את מעלת טבעו ולהבריח ממנו את הנזק הבא מצדם, הויא בכלל לאוקמי אילנא. ומחולק זימור זה מזמירה של תורה, שעיקרה היא קציצת ראשי הענפים, כדי להרבות את הפירות של שנה זו. ויפה העירני ידידי הרב המאור הגדול מו\"ה זלמן ש\"ך נ\"י חד מרבני בד\"צ שי', מדברי הרמב\"ן במלחמות, פרק לולב הגזול גבי הדס שנקטם ראשו, שכתב שם לענינו: \"שהענפים הגדולים, שדרכן של כורמים לזמור אותן ולקוץ ראשן בכל שנה, כדי שיוסיפו, הן הנקראים 'דליות', והענפים השלמים נקראים 'בדים' או 'פארות' במקרא ויונתן ב\"ע תרגם: 'ועוברתיה', וכן תרגם אונקלס זמורה והוא הענף שכסחו ראשו ועל שם שנזמר נקרא כן, וכן תרגומו - על שם שהעבירו ממנה קצתה נקראת עוברתא. ומן הלשון הזה של 'דליות' אמרו חכמים 'המדלה בגפנים' וכולם לשון זימור וכיסוח\". נראה שהיה דבר פשוט, שהזמירה היא דוקא חתיכת ראש הענף, שהיא כדי להוסיף פריו של הגפן, וכך היא באמת עד היום שיטת הזמירה הישנה הנהוגה אצל הערבים. אבל מה שחותכין את כל הענף, ומשאירים רק מקצתו, עיקר החיתוך הוא כדי לשמור על בריאותו של האילן ואורך ימיו, ויש לומר שאין בזה אותו חומר של הזמירה האמורה בתורה. ומ\"מ צריך ודאי לשנות, מדרך החתיכה של שאר השנים. וחקרתי על דרכי שינויים האפשריים להעשות בזה, באופן שלא יתקלקלו הגפנים, ואך את זה מצאתי לאפשר: דהיינו, מה שדרך חתיכת הזמירה של כל השנים היא חתיכה ישרה, כחותך את הצנון וכיוצא בזה, יעשה בשביעית את החתך באלכסון כקולמוס; והוי כה\"ג דירושלמי דמכילתין (פ\"ד הלכה ה'): \"מקום שנהגו להחליק ידריג, לדרג יחליק\", וה\"נ דכותה. אמנם בספרי־לעז ממומחים לחכמת־הנטעים ראיתי, שהזמירה הנהוגה כעת ע\"פ השיטה החדשה, שהיא לקצץ את כל הענף, ולהשאיר ממנו רק חלק קטן, הכל לפי שנותיו של הגפן, היא ג\"כ מיוחדת להוסיף פירות. אבל מומחים ונאמנים מאחינו האכרים בארצנו הקדושה העידו לי מפי הנסיון, שהפירות יותר מרובים הם בשנה זו עצמה בלא זמירה זו, אלא שהגפן נחרב לשנים הבאות. וביחוד נסה זאת בפועל ידידי הרה\"ג המפורסם בתו\"י מו\"ה צבי הירש קאהן נ\"י, כורם ויוקב במושבה רחובות ת\"ו. ואולי שונה בזה טבע הגידול של גפני אה\"ק מטבע הגידול האירופי, שחכמי העמים מטפלים בו. ועכ\"פ אין ראוי לסמוך ע\"ז כ\"א במקום הפסד גדול ושעת הדחק, כשא\"א בענין אחר, ועם זה כל היכי דאפשר ראוי ליתן לפועלי ישראל אותן העבודות המותרות בלא פקפוק, ועכ\"פ שאין עליהן לתא לאורייתא, לאותם הסומכים על היתר ההפקעה ע\"י המכירה הנהוגה, ומלאכות כאלה שיש בהן חששות של איסור, וביחוד חשש איסור מלאכה של תורה, נכון לתן אותן לחלק הנכרים שכפי הנהוג עכשיו עובדים גם הם במושבות ישראל] *) נדפס בהשמטות ל\"שבת הראץ\" הוצאה ראשונה.." + ], + [ + "לפ\"א ה\"ה, אות ל\"ה ל\"ו", + "[כל מה שהוא בשביל הפירות אסור לעשות גם עבודה של לאוקמי, דהפירות של שנה זו רחמנא אפקרינהו, ולכן אין מעשנין את האילן להמית התולעים, דאיירי בתולעים המזיקים להפירות, וכמ\"ש הר\"מ בפירושו. והא דהתיר ר\"ש הסרת עלה מהאשכול כבר פי' הגר\"א בש\"א ע\"פ הירושלמי, שהסרת העלה היא פעולה שלא יתקלקל האילן. ולפ\"ד ה\"ר יהוסף ז\"ל, המובא בפי' מלאכת שלמה שם ספ\"ב שממרסין באורז מיירי בהשריש מערב שביעית, י\"ל דה\"נ מיירי באשכול שצמח בע\"ש, ודייק אשכול שוא עבודת פרי דוקא, והר\"ז בכלל פטומי פירי. אבל לפרות שביעית עכ\"פ אסור, ואין חלוק בזה אם התולעת או הקוץ כבר ישנו על הפרי או לא.", + "וכן כל השקאת ירקות וזרעים יש להתיר דוקא כשהיא לצורך הקרקע, שאם לא ישקוה תעשה מלחה ותהי' גרועה גם לשנה הבאה, או שיש צורך להוצאת ירקות למוצאי שביעית, אבל בשביל הירקות עצמן שהם שביעית לא מצינו היתר. וכ\"נ בדשאים ושושנים, שיש להשקות דוקא אם הם מתקיימים גם בשנה שאחר שביעית, או שיצאו ונגמרו כבר בע\"ש, אך לא למה שיוצא בשביעית, דרחמנא אפקרי' ול\"ש להתיר עבודה בשביל הפסדם. וכ\"מ במו\"ק ו' ע\"ב רש\"י ד\"ה כדי]. *) נדפס בהערות לקונט' הלכות שביעית להרב ר\"מ טוקוצינסקי שליט\"א.." + ], + [ + "לפ\"א ה\"ז", + "[ההיתר בעידור גפנים הוא בסתמא, דכל סתם הוא לאוקמי, וכשיודע שא\"צ לעידור י\"ל דמודה הרמב\"ם להאוסרים אבל בסתם וק\"ו כשיודע שהוא לאוקמי כדאי הוא הרמב\"ם לסמוך עליו, ובפרט כי חפירה ודאי דרבנן, אף אם נאמר דחרישת מן התורה, ולפ\"ז גם בשאר אילנות אם הוא יודע שאם לא יחפור סביבותם, שמותר לחפור, והנ\"מ בין גפנים לשאר אילנות הוא רק בסתמא]. *) נדפס בהערות לקונט' הלכות שביעית להרב ר\"מ טוקוצינסקי שליט\"א.." + ], + [ + "לפ\"א הי\"ג, אות ע\"ח", + "[מה שכ' הרהמ\"ח בפאה\"ש, ביש\"ר סי' כ' סקל\"ד, ע\"ד הרע\"ב, שפירש שנתקווצה שנטלו קוציה, ושניטייבה היינו שחרש היטב, שכל העם חורשין פ\"א והוא חרש שתי פעמים, ומיירי בשעה שהמלכות אונסת בשביל ארנונא, שהם דברי שגגה, ל\"נ לע\"ד. וכל מה שהרחיק את פירוש הרע\"ב אינו מוכרח, דאע\"ג דבירושלמי מביא שני פירושים על שנתקווצה: \"תמן אמרינן כשנטלו קוציה. ורבנן דהכא אמרין בשחרש\", ואח\"כ מקשה על דעתייהו דרבנן דהכא: \"איזהו הטייב, כל העם חורשין פ\"א והוא חורש שתי פעמים\", אין זה מוכרח שאם נפרש שנתקווצה שנטלו קוציה אין לפרש שניטייבה על חרישה של שתי פעמים, אלא שאם נפרש שנתקווצה שחרש, והיינו חרישה אחת להסרת הקוצים, מוכרחים אנו לומר שטייבה שחרש שתי פעמים, אבל היה מקום לפרש שחרש ג\"כ אפילו פ\"א, אבל גם לרבנן דתמן, שמפרשים שנתקווצה שניטלו קוציה, שהוא הפירוש הפשוט ביותר, שהכריע כן הרע\"ב לפרש ע\"י פשט המשנה, מ\"מ אין אנו מוכרחים לעשות פלוגתא חדשה בפירוש של ניטייבה, וי\"ל שגם הם מודים, שניטייבה משמע דוקא חרישה של שתי פעמים, אלא שקשה הדבר למה מחלקים בין חרישה של פ\"א לחרישה של שתי פעמים, ומשו\"ה מפרש דמיירי שהמלכות אונסת משום ארנונא, ואז התירו כפי ההכרח חרישה של פ\"א, כדי נטילות הקוצים וזריעה של הכרח. וכזה פירש ג\"כ הרידב\"ז בצדק במקומו, והעיר שהוא מקור לדברי הרמב\"ם, שבמקום אנסין התירו רק כפי מה שצריכין עבדי המלך בלבד, דהיינו זריעה מועטת. ותמוה מאד מה שהקשה שם הרהמ\"ח בפאה\"ש, דאיך שייך לפרש ענין שהמלכות אונסת על זמן המשנה, משום שהיא עובדא שחידש רבי ינאי, שהי' אח\"כ, - והרי בסוגיא דסנהדרין, שהובא ג\"כ בדבריו, מפורש הוא שהגמ' עצמה מפרש משרבו האנסין, האמור במתניתין, משום ארנונא, וסמיך לה על כדמכריז רבי ינאי, וע\"כ שהיו אונסין כאלה ג\"כ בדורות הקודמים, והיו נוהגין כן, ואח\"כ פסקו האונסין ושוב נתחדשו בימי רבי ינאי, והוצרך להכריז להזכיר את ההוראה הישנה. ולדינא שמעינן מינה, דלכי נקיט במתניתין החרישה בלשון של טיוב כדי להורות על חרישה טובה של שתי פעמים, לפחות, משום דמיירי כשהמלכות אונסת, ופ\"א הותר משום ארנונא, א\"כ בשאר שנים, שאין בהן משום ארנונא, גם בפ\"א ג\"כ לא תזרע, ומשו\"ה סתם ג\"כ הרמב\"ם כאן סתם החורש את שדהו] *) נדפס בהערות לס' פאת השלחן, הוצאת הרא\"מ לונץ ז\"ל.." + ], + [ + "לפ\"א הי\"ד, אות פ\"ה", + "[מה שמפרש הרהמ\"ח בפאה\"ש סי' כ' ס\"ק ל\"ח ל\"ט, במעביר קוצים וסקל אבנים, לדעת הרמב\"ם ג\"כ, דמיירי דוקא בתלושים ולא במחוברים, אינו מוכרח, וכל כה\"ג דרכו של רבינו לפרש. ובאמת החילוק שבין דאורייתא לרבנן, שנראה בדברי התוס' במו\"ק ובבכורות ובגיטין שם, לא נראה לדעת הרמב\"ם, דנקיט כרבא, דכל התולדות ושאר אבות חוץ מהמפורשים אינם אסורים כ\"א מדרבנן, ועל כרחינו אנחנו צריכין לחילוק אחר. ונראה שהר\"מ מפרש החילוק, לענין גזירה זו שלא תזרע למו\"ש, בין אם המלאכה שנעשתה בשביעית הכינה כבר את הקרקע לנטיעה, ואז אסור לזרע במו\"ש, ואם עדיין חסר הכשר של היתר לעשות במו\"ש לא גזרו ע\"ז בכה\"ג. ומדויק הלשון שבחורש או נרה או זבלה בשביעית כתב \"שתהא יפה לזריעה\", ובהיתר של העברת קוצים וסיקול אבנים כתב \"כדי לתקנה במו\"ש\", דמשמע שתיקן אותה, אבל מ\"מ עדיין אינה יפה לזריעה, וצריכה הכשרים אחרים, ומשו\"ה לא קנסו בזה שלא תזרע למו\"ש]. *) נדפס בהערות לס' פאת השלחן, הוצאת הרא\"מ לונץ ז\"ל.." + ], + [ + "לפ\"ב ה\"א", + "[כל מה שהאריך הרהמ\"ח בפאה\"ש בביש\"ר סי' כ\"א סק\"א, למצא מקור ללשון הרמב\"ם, שהקדים לפרטי ההלכות, שמתבארים והולכים בפרק זה, בענין הוצאת זבלים ואופן האשפתות, את הכלל שלא יוציא אדם זבלים, אינו מחוור. והעיקר הוא כד' הכס\"מ, שנלמד ממה שיבא, דהיינו שמתוך הפרטים של אופני ההיתר אנו למדים שיש איסור להוציא זבלים, ולתן לתוך השדה, אפלו להניחם שם שלא לשם זבול השדה. אמנם מה שדייק רבינו לכתוב \"מחצירו\", זהו חידוש מפני שהי' מקום לאמר שיאמרו לנקר חצירו הוא צריך, ולא יהי' כאן משום מראית העין, כה\"ג דחולין (מ\"א ב') בשוחט והדם יורד לגומא, קמ\"ל דלא אמרינן הכא היתר זה, וגם מחצירו אסור. וזה באמת למד רבינו מסוגית הירוש', דבעי מהו שיהא מותר לעשות אשפה על פתח חצירו, וש\"מ דגם מה שחצרו לפניו י\"ל דלא מהני, וק\"ו להוציא לשדהו, דודאי לא מהני מה שההוצאה היא מן החצר, זולתי ע\"פ האופנים המותרים, שמתבארים והולכים לפנינו. ומ\"מ ממה שכתב הרמב\"ם \"ויתן בתוך שדהו\" למדנו, שאין איסור כ\"א בנתינה לתוך השדה, ולא בעשית אשפה על פתח חצירו, וממילא מש\"כ \"ואם הוציא להעמיד ממנו אשפה מותר\" כונתו, שאפילו בשדה מותר, ואח\"כ מבאר מתי מותר, דהיינו משיפסקו עובדי עבודה, עד שיעבור זמן שמזבלין בו לעבודת הארץ. ולא מסתבר כלל לפרש הא דהעמיד ממנו אשפה מותר, דלא על שדהו כמו שביאר הרהמ\"ח שם, דל\"ל להרמב\"ם לומר היתר, ועדיין לא אמר איסור כלל כ\"א על שדהו, ותו דעיקר חסר מן הספר ולא הזכיר כלל דמיירי במק\"א. אמנם הדברים הם כמשמעם כמש\"כ, ולא שייך לומר גבי ההיתר \"בתוך שדהו\", דק\"ו דשלא בתוך שדהו אין כאן שום איסור, רק אח\"כ, כשמגדיר באיזה אופן אסור, חזר לשנות שלא יעשה אשפה בתוך שדהו, רק בזמן המותר ובאופן המותר].*) נדפס בהערות לס' פאת השלחן, הוצאת הרא\"מ לונץ ז\"ל.." + ], + [ + "לפ\"ד ה\"ו", + "[י\"א, שאין שום זמן להיתר ספיחי שביעית אלא שהם אסורים לעולם, אלא שאם לא נעקרו ונתגדלו אח\"כ בשמינית עד שרבו גידולי היתר על האיסור אז הן מותרין, ובעל דעה זו סובר שאין לנו גבול של היתר לאותן הספיחין עצמן שכבר נאסרו, אלא לתבן ולקש של שביעית, שלאחר שתרד רביעה שניה מותרין הן, ובטלה מהם קדושת שביעית, מפני שכל מה שנמצא מהן בשדה נסרח ע\"י הגשמים. זוהי דעת הראב\"ד, שהבאתיה בפנים הספר במקומה (פ\"ד ה\"ו), והרהמ\"ח בפאה\"ש סכ\"ב ס\"ו שלא חש להביאה, נראה משום שטעם השגתו היא מפני שכתב שלא מצא דין זה כלל, לא במשנה ולא בתוספתא ולא בירושלמי, וכיון שהוא שנוי לפנינו בפ\"ב דדמאי בירושלמי אין לחוש לדעה זו. ומ\"מ לא נפלאת היא לומר, שהראב\"ד ידע מד' ירושלמי הללו, אלא דלא ניח\"ל להעמיד אותם כלל בדין ספיחי שביעית, שאז משמע פשט הענין, שעצם האיסור חוזר להיתר, מה שהוא רחוק מהסברא, ומפרש שכל הענין עסוק בדמאי לענין בית שאן, דעסוק שם בסוגיא דירושלמי בזה, וס\"ל דגם המינים האסורים יש בספיחים שלהם זמנים שהם של היתר, שאם מכיר שהם ספיחים חזקתם שהם באים מבית שאן עצמה, שאין דרך להביא ספיחין מא\"י לבית שאן, כ\"א מראש השנה עד חנוכה, ומשו\"ה אז הוא איסור ספיחין משום דמאי, ומהחנוכה עד העצרת לא הי' הדרך להביא מא\"י, ומתוך כך אז האיסור מרובה על ההיתר, ואין כאן ענין לשביעית כלל. וכן מוכיחין קצת הדברים בענין זה, שאמר למעלה שם: וקפלוטות מן העצרת עד חנוכה איסור רבה על ההיתר, מן החנוכה עד העצרת היתר רבה על האיסור, היינו שמעצרת עד חנוכה דרכן להביא מא\"י, ומהחנוכה עד העצרת אין דרכן להביא כ\"כ, וה\"ה בספיחין, שאין דרכן להביא תמיד, שי\"ל שאינם יפים כ\"כ כמו פירות הנזרעים, ע\"כ אין דרכן להביאם כ\"א בזמנים שאין השוק מלא כ\"כ מהפירות שהוציאו מהאוצרות. עכ\"פ, כיון שיש דרך לישב, שהראב\"ד לא נעלמו ממנו דברי הירושלמי, והמחלוקת תלויה בפירושים, ראוי להביא ג\"כ את דעתו ז\"ל, ככל דברי רבותינו הראשונים ז\"ל, ואלו ואלו דא\"ח.] *) נדפס בהערות לס' פאת השלחן, הוצאת הרא\"מ לונץ ז\"ל.." + ], + [ + "לפ\"ד הי\"ב", + "[תפוה\"ז והלימונים אע\"פ שגם הם צריכים להשקאה כמו האתרוג בכ\"ז הרבה הם חלוקים זמ\"ז, א) תפוח־הזהב והלימון כשיתגדל בשעורו לא יוסיף עוד להתגדל משא\"כ האתרוג שצומח וגדל בכל משך השנה וגם בשנה השני', ב) וגם בהחנטה נשתנה אילן אתרוג שחונט כמעט בכל השנה וגם בעת שיגדלו ויקצרו פירותיו. ולכן יש להקל לילך בהם רק אחר החנטה, דכנראה כל עיקר גדולם הוא מהעלאת שרף האילן של שנת החנטה כמו שאר פירות האילן, משא\"כ אתרוג שדומה לירקות, וע' רש\"י ר\"ה י\"ד.] *) נדפס בהערות לקונט' הלכות שביעית להרב רי\"מ טוקצינסקי שליט\"א.." + ], + [ + "לפ\"ד הי\"ט", + "[ביארתי ע\"פ הר\"ש, שדוקא בקרדומות מותר לעקרן, שאע\"פ שהם של מתכת מ\"מ יש כאן קצת שינוי, משום שדרך עבודת הארץ היא במרא וחצינא או במעדר, אלא שאין זה שינוי גדול כ\"כ, כמו מארופות של עץ. ונראה לי שדוקא בזה האופן של השינוי מותר, דהיינו שינוי בצורתו של הכלי, שהוא פועל על אופן העבודה, שהדרך הוא לחפור בארץ בכלי שאינו כצורת הקרדום, וזהו חשוב שינוי ניכר, ואע\"פ שהחומר הוא אותו החומר עצמו, שעושים בו את כלי העבודה בכל השנים, דהיינו מתכת, אין בכך כלום, אבל אם יחפור במארופות, שהן בצורה זו עצמה, שדרך לחפור בה בעבודת הקרקע של כל השנים, אע\"פ שהוא עושה שינוי בחומר הכלי, שבכל השנים היא של מתכת, ועכשיו של עץ, אין שינוי זה חשוב כ\"כ להתיר על ידו, שעיקר תכונת העבודה תלויה היא בצורתו של הכלי שעובד בו, ולא בחומר שלו. והנה כ\"ז הוא לשיטת הר\"ש, דס\"ל דטעמא דקרדומות משום שינוי הוא, וכ\"ה מבואר מדבריו במשנה ה' פ\"ה, דאהא דר\"י מתיר ליקח לוף במוצאי שביעית מיד מייתי הא דירושלמי, מ\"ט דר\"י גזרו על הלוף ולא על הירק, פירוש מ\"ט דר\"י, מ\"ש דפליג הכא, ומ\"ש גבי ירק פ\"ו מ\"ד, דאסרינן ליקח ירק במוצאי שביעית עד שיעשה כיוצא בו, ולא פליג ר\"י, ומשני גזרו על הלוף שלא יעקור אותו בשביעית אלא בשינוי, במארופות של עץ לב\"ש ובקרדומות לב\"ה, הלכך מוצאי שביעית לא שכיח דאיסורא ע\"כ. עכ\"פ למדנו, שגם לב\"ה בעינן שינוי, אלא דסגי בשינוי קטן של קרדומות, אע\"פ שהם של מתכת. אבל מלשון הרמב\"ם בפיה\"מ, שכתב בטעמא דמארופות של עץ כדי שישנה, נראה דס\"ל דלב\"ה ל\"ב שינוי כלל, וקרדומות של מתכת א\"ז שינוי, ולשון הר\"ש, שכתב דב\"ש חיישי לעבודת הארץ וב\"ה לא חיישי, הוא מקוצר מאד, דלשיטתו א\"א לומר דב\"ה לא חיישי לעבוה\"א, שהרי גם קרדומות שינוי הוא. ובס' משנה ראשונה האריך לבאר, דלב\"ה א\"צ שום שינוי כלל, ולא חיישי כלל לעבודת הארץ בעקירת לוף, וקרדומות, לאו דוקא אלא דאורחא דמילתא נקיט, וקושיתו אלימא מאד, דלפי' הר\"ש צריך לומר דבלוף בעינן שינוי משום שחוששין לעבודת הארץ, ובשאר ירק לא בעינן שינוי, ולא הובררה לנו שום סברא לומר שיש חילוק בענין איסור עבודת הארץ בין לוף לשאר ירק. אמנם לפי מה שכתב הוא עצמו בדבריו לעיל משנה ב' שם, דלוף דרכו לצמח יותר, י\"ל דשיערו חכמים, שמה שנשאר מהלוף ג\"כ משתבח הוא ע\"י עקירתו חלק ממנו, ע\"י מה שמרפה הארץ, והיא יותר קרובה לעבודה מבשאר ירקות, שאין כח צמיחתם גדול כ\"כ. *) נדפס בהערות לס' פאת השלחן, הוצאת הרא\"מ לונץ ז\"ל.." + ], + [ + "פרק ד' הלכה כ\"ט", + "בעיקר דין פירות שבקרקע של נכרים משמע פשטם של דברי הברייתא דת\"כ (סי' י\"א), שאין קדושת שביעית נוהגת בהם. דתנינן שם: \"לכם ולא לאחרים\", ומשמע פשט הלשון, דקאי על כל מאי דמפרש אח\"כ מענין קדושת הפירות, דדייקינן מקרא דלאכלה, וגם אלקמי' מ\"שבת הארץ\", דאמר ע\"ז (בסי' יו\"ד): מן השבות אתה אוכל ואי אתה אוכל מן המשומר\". וכבר העיר בביאור \"התורה והמצוה\", שאי אפשר לפרש \"לכם ולא לאחרים\" שיהיה אסור להאכיל פירות שביעית לאחרים [מה\"ת], שהרי מפורש אח\"כ שם בברייתא (סי' י\"ד): ולשכירך ולתושבך - מן העכו\"ם; הגרים עמך - לרבות את האכסניא\"; אע\"ג דיש לדחות, שתושב מיירי בעבד כנעני, שהוא מן העכו\"ם ומ\"מ הרי הוא כישראל שחייב בכל המצוות שהאשה חייבת בהן, - אבל הלא גם אכסניא מיירי בעכו\"ם, כמבואר בירושלמי דמאי (פ\"ג ה\"א).", + "אמנם אפשר הי' לכאו' לפרש, שההיתר להאכיל לנכרים בשביעית הוא דוקא לנכרים כאלה, שיש להם איזו שייכות לישראל, שהם שכירים שלהם או תושבים ואכסניא, אבל סתם נכרים דעלמא לא, ותעלה עליהם כונת המיעוט של \"לכם ולא לאחרים\" שלא להתיר להאכילם מפירות שביעית. אבל הא לא מסתבר כלל לומר, שהאיסור להאכיל לנכרים, מצד קדושת שביעית, יותר ע\"י מה שהם שכירים ותושבים או אכסניאתם של ישראל. וכ\"ז שיש לנו לפרש את הפסוקים באופן היותר נאות לסברא ולסתימות דברי חכמים, בודאי עלינו לעשות כן. ע\"כ נראה, שעיקר הכונה, במה שהוצרכנו לרבות תושב ושכיר ואכסניא, הוא שלא נאמר, שיהי' כפורע חוב מפירות שביעית. לפ\"ז, שאר נכרים, שאין בהם משום חוב, הלא ודאי מותר להאכילם מה\"ת, אלא שיש ע\"ז איסור דרבנן משום מעלת קדושת שביעית, ולא גזרו בתושב ושכיר ואכסניא, ולא צריך ריבויא כלל לזה. ובאמת יש אופנים שאסור להאכיל את השכיר, ואז אסור גם לשכיר ישראל, כמבואר בתוספתא (פ\"ה דשביעית) שהובאה בביאור \"התורה והמצוה\" (סי' י\"ד), וכמו שפי' שם דהיינו משום פורע חובו בשביעית, ושפיר קמ\"ל להכי קרא באופנים המותרים שאין בהם משום פריעת חוב, ושאר נכרים מותר לפי זה להאכילם מה\"ת. וע\"כ צריך לפרש את כונת הברייתא, שממעטת לכם ולא לאחרים, דהיינו שאין להם קדושת שביעית. ועוד י\"ל לפ\"ז, שאפילו למ\"ד אין קנין לנכרי להפקיע מידי מעשר, מ\"מ נמי סבר, שיש קנין להפקיע מידי שביעית, דכתיב קרא ע\"ז.", + "אך כל זה הוא מה\"ת, אבל מדרבנן אסור להאכיל לנכרי, כמבואר בתוס' הנ\"ל ובד' הרמב\"ם (פ\"ה הי\"ג). ובזה א\"ש, שלא נעשה מחלוקת, בין תוס' שאין מאכילין לעכו\"ם לתו\"כ שמאכילין לתושבך עכו\"ם, והוא הדין אכסניא של עכו\"ם, וכירושלמי דדמאי הנ\"ל. ומסתבר, שחילוקים אלה מדרבנן, וקרא אתי לפטור של נכרי מקדושת שביעית מן התורה.", + "וי\"ל לפי הנ\"ל, דאפילו האוסרים פירות שביעית של נכרים וס\"ל, דנוהג דין שביעית בקרקעו שבארץ ישראל, גם זהו אליבא דכו\"ע איסור דרבנן. וי\"ל, שעיקר הגזירה באה רק כשהיו רוב השדות של ישראל והיתה מתקימת שבת הארץ כראוי, ורק ע\"י מיעוט השדות של הגוים תתבטל שבת הארץ, ולא יהי' ניכר הבדל משל ישראל לשל נכרים, ויבאו עי\"ז לזלזל בפירות של ישראל ובקדושת שביעית של ישראל בקרקעותיהם. אבל בזמננו, שרוב השדות עדיין ביד נכרים ומיעוטא דמיעוטא הוא ביד ישראל, ורוב היושבים הם ג\"כ נכרים, בעוונותינו, ואין שבת הארץ ניכרת כלל בהמיעוט של ישראל נגד הרוב של נכרים, י\"ל דאין מקום לגזור על של נכרים משום של ישראל, על הרוב משום המיעוט. ואדרבא יש לומר שיותר עדיף מה שנהוג כעת בהוראת שעה להפקיע את דין קדושת שביעית גם מהמיעוט של ישראל, ע\"י מכירה לנכרים בדרך היתר, כדי שלא יכשלו בקדושת שביעית של המיעוט של ישראל, עד אשר ישיב ד' שבותנו ויהיה רוב השדות של ישראל ורוב יושבי הארץ מישראל, ואז על ידי זכר לשביעית של המכירה ושל פרטי הדינים שיהיו נשמרים, כפי האפשרי, תשוב לנו כל קדושת השביעית, לנהוג בהם כדינם ולהחמיר גם בשל נכרים, לפי המחמירים בשל נכרים, שכפי הנראה מפשטן של דברים בכמה מקומות כך היו נהוגים בימים מקדם, כשהי' רוב ישוב א\"י ביד ישראל.", + "ונראה שזה היה גם טעם מנהגם של ישראל בשנים קדמוניות בא\"י, שגם המחמירים לנהוג קדושת שביעית בשל נכרים מעיקר הדין גם הם העידו, שלא הי' כן המנהג בימיהם, וכמו שכתב המבי\"ט בתשובתו (ח\"א סי' כ\"א), שרפו ידיהם מלנהוג איסור בפירות שביעית של נכרים, אלא שהוא תולה הדבר בספק של שנת השמיטה, וכן בתשובתו המובאה בס' \"אבקת־רוכל\" להב\"י (בסי' כ\"ה), שהשיב בה על דברי הב\"י (בסי' כ\"ד). שם כתב הב\"י: \"ומעתה יש לתמוה על שעלה על דעתו לחייב בביעור פירות שדה גוי, שזרעה גוי, אפילו אם היו כמה ראיות, מאחר שרבינו שמשון מורה להיתר. ואף מי שלא ראה דברי רבינו שמשון, מאחר שהרמב\"ם, הוא מאריה דארעא, כתב להתיר, היאיך יעלה על דעת לאסור מפני דברי הגהה אחת, אף אם היה לה טעם, כ\"ש שכבר נתבאר ביטולה, וגם נתבאר, שהוא דברי ספר כפתור ופרח שכתב לתמוה על דברי הרמב\"ם, וכבר נתבאר ביטול תמיהותיו ועמדו דברי הרמב\"ם; וכ\"ש שהוא עצמו חתם דבריו, שלדברי הרב יש לו לשמע, והראיות שהביאו לחייב הביעור כולם נדחו, ואדרבא יש ראיות לפיטור. וכ\"ש במקום שהמנהג פשוט להיתר, כי מעולם לא נשמע על שום אדם בשום עיר מא\"י, שנהג ביעור בשביעית, והא קיי\"ל דכל מקום שהלכה רופפת הלך אחר המנהג, כ\"ש במקום שהלכה מסכמת למנהג, כמו שנתבאר. וכיון שהוא דבר פשוט, שהם פטורים מן הביעור, האיך ימצא ידיו ורגליו הפוטרם מהמעשרות. ואם העלם יעלים עיניו מכל הכתוב ויאמר לא כי אלא הם חייבים בביעור, ועל כן אני פוטרם ממעשרות, נאמר לו אי אתה נאה מקיים, דאנן סהדי שמימיך לא נהגת חיוב ביעור, דא\"כ קלא הוה לה למילתא. וזהו דבר שאין עליו תשובה\". ועל זה השיב שם המבי\"ט, המחמיר בשביעית ומיקל בתרומ\"ע (בסי' כ\"ה): \"ואין לי פה להשיב על קושי זה כי אם בענין הביעור, שאנו מקילים וסומכים על דברי רבינו שמשון הזקן, שכתב, דאע\"ג שיש כאן קדושת שביעית, כדמוכח בדוכתי טובא, איסור הוא ודאי דלא פקע, אלא ביעור הדבר תלוי בממון להפקר ולחלק לעניים, ומצי למימר קא אתינא מכח גברא דלא מצית לאישתעויי דינא בהדיה, כדאמר בשלהי פ\"ק דבכורות גבי לוקח טבלים וכו'. ונראה לי, דמהאי טעמא נמי נקל בדיני סחורה בפירות שביעית, דהא דילפינן \"לאכלה אמר רחמנא ולא לסחורה\" היינו בפירות ישראל, שזכו מן הפקר שדות ישראל, להכי הוא לאכלה ולא לסחורה, אבל מי שלקח בדמים פירות שביעית של גוי הרי תחילתו בסחורה ומצי למימר אתינא מכח גברא וכו'\".", + "הרי הדברים מבוארים דים כמה נדחק הוא ז\"ל לקיים את המנהג, שהי' פשוט להקל בדין קדושת שביעית בקרקע של גוי, מה שהי' לפי דעתו נגד ההלכה.", + "ולדברינו יותר ראוי לומר, שהדבר תלוי בשינוי המצב בין זמן חכמי הש\"ס לבין הדורות המאוחרים, שאז בזמנם הי' רוב השדות, - או רבים עכ\"פ, כדמוכח מירושלמי דמאי (פ\"ב ה\"א),   במחלוקת ר' אלעזר ור' יוחנן, - של ישראל, ועכ\"פ לא נתבטל הישוב היהודי בא\"י מכפי החזקה הקודמת, שהי' רוב השדות של ישראל, לפיכך היו הולכים המנהגים ע\"פ ההלכה הנובעת מגזירה של גוים אטו של ישראל, דהוי גזירת מיעוטא אטו רובא; אבל עתה, שבעוה\"ר נתבטל הישוב לגמרי הרבה שמיטות ויובלות, ורוב הקרקעות הם ביד גוים, אין סברא לגזור רובא משום מיעוטא שביד ישראל. ורק ממדתו של רבי מאיר, דחייש למיעוטא, הוא לגזור מרובים אטו מועטים, אבל פשוט, דלדידן, דלא חיישינן למיעוטא, לא גזרינן בכה\"ג; ואם לא הי' מתבטל הישוב של ישראל בא\"י מאז החלה הגזירה להיות בקרקע של גוים, שאנו צריכים לומר שנגזרה משום רובא דישראל, אז הי' מקום לומר שאע\"פ שבטל הטעם לא בטלה הגזירה, אבל כיון שמאז נתבטל הישוב ונפסק כח הגזירה בפועל י\"ל שפיר, שעכשיו כשחזרו ישראל, כל זמן שהם מועטים וקרקעותיהם מועטים לגבי הגוים, לא שייך לומר שתחול עתה הגזירה, שהיתה בזמן שהמצב הי' אז הפכי ממה שהוא עתה, והי' אז הרוב מישראל. ורק כשיבא הדבר לידי כך, שישוב מצב הישוב לכמו שהיה בעת שהחלה הגזירה, ויהיה רוב הקרקעות שבא\"י של ישראל, אז יהיה צורך לדון בדבר, אם הגזירה, שנתבטלה ע\"י ביטול הישוב, חשיבא מבוטלת, באפן שצריך מנין חדש עליה, או שהיא תשוב ותחול ממילא, מאחר שהיא ראויה לחול מצד הישוב, שחזר להיות כמאז בזמנה.", + "והנה יש מערערים על \"היתר־המכירה\" ואומרים: בזמן חכמי המשנה והגמרא לא נשמע מעולם שהיו מפקיעים דין שביעית, אלא שהיו זהירים בכל הדינים, ואע\"פ שהיו אז הרבה חשודים כדאמרינן (גיטין נ\"ד): נחשדו ישראל על השביעית ולא נחשדו על השבתות; ובירושלמי (סוף פ\"ט דשביעית): חד בר נש הוה חשיד על שמיטתא, אמר לאתתי' אפקין חלתא. א\"ל ההוא גברא חשיד על שמיטתא - ואת אמר אפקין חלתא. א\"ל חלתא מדברי תורה שביעית מדרבן גמליאל וחבריו\", עכ\"פ ודאי שנמצאו רבים חשודים על השביעית, ומ\"מ לא חשו חז\"ל להפקיע הקדושה ע\"י מכירה, - ואיך נחדש זה אנחנו. תלונה זו שקטה לה לפי דברינו למעלה, כי אז, כשהיו רוב או לכה\"פ חלק גדול מאד מהקרקעות של ישראל, הי' נוהג איסור שביעית, - לכה\"פ בדרבנן, משום גזירה מיעוטא אטו רובא דשל ישראל, - גם בשל נכרים, לכן לא הי' אפשר להתנהג בעצה זו של ההפקעה ע\"י המכירה; אבל עכשיו, אחרי שרוב ורובא דרובא של קרקעות א\"י הם בעונינו בידי נכרים, ואחרי שהישוב של ישראל בא\"י נתבטל מאחרי חלות הגזירה בשל נכרים, יש אפשרות להתנהג בעצה זו, וכיון שהדחק גדול עתה עד לאין שיעור, ואם יתנהגו עכשיו עם הפרדסים, הכרמים וכל הפירות העומדים רק לסחורה, שהם העיקר הגדול בפרנסת הארץ ועובדי אדמתה, בכל קדושת שביעית, יתרבה ההפסד באין שיעור ועומד הישוב להתבטל לגמרי חלילה, - בעת כזאת בודאי חובה ומצוה עלינו להתנהג בהוראת שעה ע\"פ הסכמת ב\"ד יפה בעצה של היתר המכירה, עד אשר ירחיב ד' את גבול עמו, ונוכל לקיים כל המצות התלויות בארץ כולן בלא שום הפקעה והערמה כלל.", + "- וזה נראה פשוט לכאורה, שאם נגזרה גזירה באיזו עיר ונהרס שם הישוב ונתבטל, אם חזרה ונתישבה אח\"כ בדורות אחרים שוב אינם חייבים מחדש בגזירת הראשונים, עד שיחדשו עליהם את קבלת הגזירה. והכא נמי דכותיה." + ], + [ + "לפ\"ה ה\"א", + "[הדברים עתיקים אם יש מצוה באכילת פירות שביעית. עי' רמב\"ן בסה\"מ אחר העשין מצוה ג' ובמג\"א שם. ומל' הירושלמי פ\"ח ה\"ב ותוספתא פ\"ו ה\"א \"אין מחייבין אותו לאכול פת שעפשה\" נראה אמנם שהיא מצוה בראוי לאכילה, אך י\"ל שהוא אשגרתא דלישנא דפ\"ט דתרומות הי\"א, ושם מצוה ודאית ודמי לעבודת ביהמ\"ק כפסחים ע\"ג ומברכין עליו כרמב\"ם שלהי ה' תרומות, ודרך אגב נשנית גם בשביעית בלשון זה. אבל בנ\"ד הכוונה בפת שעפשה שמותר לאבדה כיון דלא חזיא לו או להאכילה לבהמה, וכ\"נ מפי' מנחת בכורים. ואם יש מצוה באכילת פ\"ש י\"ל שאסור לשבת בתענית רשות מי שיש לו פ\"ש כ\"ז שלא אכלו]. *) נדפס בהערות לקונט' הלכות שביעית להרב רי\"מ טוקצינסקי שליט\"א.." + ], + [ + "לפ\"ה ה\"ג", + "[ראוי לעורר שאין למלא כוס ההבדלה (מיין של שביעית) יותר ממדתו לסימן ברכה, שנשפך ומאבד פ\"ש, וכן בד' כוסות במנהג שפיכת היין בסימני דצ\"ך, דמבואר בשקלים פ\"ג ה\"ג דיוצאין ביין ש\"ש, ונראה דה\"ה בכל מצוה הטעונה כוס דיוצאין, ואין כאן משום א\"ע מצות חבילות חבילות. ולפי\"ד משנה ראשונה פ\"ח מ\"ז דעיקר טעמא דממעט באכילתן איכא גם בשביעית, י\"ל דלכתחילה אין להבדיל על יין שביעית משום שנוהגין נשים שלא לשתות מכוס ההבדלה וחשיב ממעט באכילתו אם אין המבדיל שותה כל הכוס, ותלוי בדיוק אם דבר מועט מותר לכתחילה, דמד' הרמב\"ם פ\"ה ה\"ד ע\"כ ד' ירושלמי סותרין הדיוקים זא\"ז]. *) נדפס בהערות לקונט' הלכות שביעית להרב רי\"מ טוקצינסקי שליט\"א.." + ], + [ + "לפרק ה' הלכה י\"ג", + "בדין הוצאת פירות שביעית לחו\"ל, שנינו משנה שלמה (שביעית פ\"ו מ\"ה): \"אין מוציאין שמן שרפה ופירות שביעית מהארץ לחו\"ל\". וכתב ע\"ז הר\"ש: \"שמן שריפה\" - שמן תרומה שנטמא ולשריפה עומד, כדאמר בפרק במה מדליקין (ד' כ\"ג ע\"ב), ואשאר שנים קאי דבעי' שריפתו בארץ, ומעלה בעלמא משום גבי קדשים דשרפתם במקומם. וכן בפירות שביעית בעינן ביעור בארץ וסתמא כרשב\"א, דתניא: פירות שביעית שיצאו מחו\"ל לארץ [ - מא\"י לחו\"ל, כצ\"ל; וכן הוגה בהגהות הר\"י לנדא] מתבערין במקום שהן, דברי רבי. רשב\"א אומר מביאין בארץ ומבערין, שנאמר: \"בארצך תהיה כל תבואתה לאכל\". ודבר תימה למאן דפסק בפרק מקום שנהגו (ד' נ\"ב ע\"ב) הלכה [ - אין הלכה צ\"ל, וכן הוגה בהנ\"ל] כרשב\"א, - היכא שבק מתניתין? ושמא לכתחילה אפילו רשב\"א [ - רבי, כן הוגה בהנ\"ל] מודה דאין מוציאין אפילו קודם הביעור. ורב ספרא דאפיק גרבא דחמרא מא\"י לחו\"ל שוגג הי', וברוב ספרים גרסינן: \"רב ספרא נפק מא\"י לחו\"ל הוה בהדי' גרבא דחמרא דשביעית\", משמע דלאו אדעתי'\". - ונראה מריהטא דלישניה שהפירוש הפשוט הוא, שמשנתנו אתיא כרשב\"א, דס\"ל שאם יצאו מחזירין, אבל מ\"ד דאין מחזירין אלא מתבערין במקומם, מפני שלא דריש ליה לבארצך או דלא עביד מעלה זו בהו, אם נאמר בארצך הוי רק אסמכתא, ה\"נ דהוא סבר שמותר להוציא. וי\"ל דמאן דפסק דלא כרשב\"א ס\"ל, דכיון דמוכח מברייתא דסתם מתניתין כרשב\"א אתיא, ורבי, דהלכה כמותו מחבירו, פליג עליה, ראוי לפסוק הלכה כרבי, וי\"ל נמי לדידיה, דבאמת אין חילוק בין לכתחילה לדיעבד. ולפ\"ז, י\"ל לדידן, דקיי\"ל דמתבערין במקומן, וכדפסק הרמב\"ם (ה' שמיטה פ\"ז הי\"ב), ולא חיישינן למאי דקרי עלה רב יוסף שם: ומקלו יגיד לו ־ כל המיקל לו מגיד לו, הכי נמי י\"ל דמותר להוציא.", + "ואולי י\"ל עוד, דאע\"ג דבאמת אין חילוק בין לכתחילה לדיעבד, ומ\"ד דמתבערין במקומן לא ס\"ל ג\"כ איסור הוצאה כלל, מ\"מ אנן חיישינן, מפני הספק אם יש לסמוך הלכה כרבי מחברו גם נגד סתם מתני' ופסקינן בלכתחילה כמ\"ד דחוזרין למקומם, ובדיעבד סמכינן אמ\"ד מתבערין במקומם בחו\"ל. ולפ\"ז, כיון דקיי\"ל שעה\"ד כדיעבד דמיא (כתובות י\"ד ב'), והרי אין לנו שעת־הדחק גדולה מזו, שבהוצאת פירות א\"י בזמננו לחו\"ל תלוי יסוד הכלכלה של יושבי ארץ־ישראל, א\"כ ודאי כדיעבד דמי, וכיון דהוא בדיעבד קיי\"ל דמתבערין במקומו בשעה\"ד ואפילו לכתחילה מוציאין.", + "ואפילו אם היינו אומרים, דלא קיי\"ל כרבי גם בדיעבד, מ\"מ שייך לומר תו בכה\"ג כדאי הוא רבי לסמוך עליו בשעה\"ד, כדאמר רבי גופיה כה\"ג על ר' אלעזר כדאי הוא לסמוך עליו בשעה\"ד (נדה ט' ב').", + "וחוץ מכ\"ז הלא כתבו התוס' (פסחים נ\"ב ב' ד\"ה רב) אהא דרב ספרא אפיק גרבא דחמרא: \"הקשה ריב\"א, דתנן בפ\"ו דשביעית: \"אין מוציאין שמן שריפה ופירות שביעית מן הארץ לחו\"ל. ותירץ, דהתם מיירי לאכילה ורב ספרא אפיק לסחורה, דיש סחורה המותרת, א\"נ בשוגג הוה\". הנה לפי התירוץ הראשון לסחורה המותרת מותר להוציא, ואחד מאופני היתר הסחורה הוא ע\"י הבלעה, כדאמרינן (סוכה ל\"ט א':) מבליע לו דמי אתרוג בלולב (ועיין תוס' שם ד\"ה וליתיב מש\"כ ע\"פ הירושלמי) א\"כ מותר בשעה\"ד גם להבליע דמי יין בקנקנים וכיו\"ב, ובפרט כשמצורף לזה מה שאין מוכר הלוקט עצמו כ\"א אחר, שע\"פ התוספתא, ודיוק לשון תוספות שם, מוכח שע\"ז בעצמו יש לסמוך שאין איסור סחורה, רק שלא ימכור כל שעה על ההוא אתרא. וי\"ל, שבצירוף מה שאין הלוקט עצמו מוכר, ביחד עם הבלעה, קיל טפי, והוי בכלל סחורה המותרת שאין עליה איסור הוצאה.", + "וטעמא דמילתא, של היתר ההוצאה לסחורה המותרת, י\"ל ע\"פ דברי ש\"ך (יו\"ד סי' פ\"ז סק\"ג), על דברי המחבר שם סעיף ג': ואינו נוהג אלא בבשר בהמה טהורה בחלב בהמה טהורה, אבל בשר טהורה בחלב טמאה או בשר טמאה בחלב טהורה מותרין בבישול ובהנאה\", שכתב ע\"ז הש\"ך: \"לשון הטור: אבל בשר טהורה בחלב בהמה טמאה או בשר טמאה בחלב טהורה, ובשר חיה ועוף אפילו בחלב טהורה, אינו אלא מדרבנן, ומותר בבישול ובהנאה עכ\"ל. וכתב הב\"י שלשון שאינו מכוון הוא, דמ\"ש אינו אלא מדרבנן לא מצי קאי אלא לחיה ועוף בחלב טהורה, דאי לבשר טהורה בחלב טמאה או איפכא לא אשכחן שאסרוה חכמים באכילה משום בשר בחלב, וגם לא היה ענין לאסרו מדבריהם, אחר שכבר הוא אסור ועומד מן התורה משום בשר טמא או חלב טמא וכו' עכ\"ל. לכך תיקן הלשון ויפה כיון, אלא שהב\"ח השיג עליו ופירש, דהטור אתא לאשמועינן דמ\"מ מדרבנן אסורה משום בשר בחלב, ונ\"מ לענין חתיכה נעשית נבילה, דס\"ל (לקמן סי' צ\"ב) דאינו אלא בבשר־בחלב וכן לענין חתיכה הראויה להתכבד ע\"ש, וכן פי' הפרישה וכו'. ולפע\"ד זה אינו, דודאי לא אשכחן בשום דוכתא וגם לא אשתמיט חד מהפוסקים לכתוב כן. וגם מפרש\"י והר\"ן (פ' כל הבשר דף קי\"ג ע\"א במשנה) משמע להדיא, דלית בהו איסור משום בב\"ח כלל אפילו מדרבנן. וגם אין טעם כלל שחכמים יאסרוהו משום בב\"ח, דבשלמא בשר עוף שייך שפיר גזירה, שאם היו אוכלים בשר עוף בחלב היו אוכלים ג\"כ בשר בהמה בחלב, וכדכתב הרמב\"ם שם, אבל מה ענין לגזור, שבשר בהמה טהורה בחלב טמאה או איפכא יאסר משום בב\"ח, דהא בלאו הכי ליכא למיחש למידי, כיון דבלאו הכי אסור משום בשר או חלב טמאה. וזה נראה כונת הב\"י במש\"כ: וגם לא היה ענין לאסרו וכו', דלא כמו שכתוב בלשון הב\"ח: דהא כבר אסור באכילה מה\"ת ולא הוצרכו לגזור עליו, - והבין שהב\"י בא לומר, דאין נפ\"מ בדבר אם הוא אסור משום בשר בחלב או לאו, כיון שכבר אסור מן התורה, ולכד השיב דנפ\"מ וכו' - אלא כונת הב\"י כדפרשתי וכן עיקר. ע\"כ.", + "עיקרם של דברי הש\"ך הללו הוא, שאין לנו לומר שיגזרו חכמים איסור בדבר, שיש עליו כבר בכללותו איסור אחר מן התורה. ואע\"ג, שהרי ישנם אפנים כאלה, שיהיה אפשר שיסולק האיסור של תורד ולא יהי' שייך בהם, ואז הלא יוכל למצא מקום האיסור של דברי חכמים, מ\"מ כיון שהוא רק באופן פרטי לא מסתבר לומר, שמשום כך יגזרו חכמים דבריהם, ודמי למילתא דלא שכיחא דאמרינן בעלמא דלא גזרו חכמים. א\"כ אף אנו נאמר כאן שאיסור סחורה בפירות שביעית בלאו הכי אסור הוא מה\"ת, ולא הוצרכו חכמים לגזור האיסור של דבריהם, שלא להוציא מא\"י לחו\"ל שהיא רק מעלה בעלמא לד' הר\"ש, ואע\"ג דמשכחת לה אופן פרטי בהבלעה וכה\"ג, שהסחורה מותרת בו, לא מצאו ענין לגזור בשביל אופן פרטי כזה. על־כן נשארה הוצאה לסחורה בכלל איסור של סחורה, ובמקום שמותר מצד איסור סחורה, כגון בשעה\"ד ובהבלעה כנ\"ל, אין שם ג\"כ משום איסור דהוצאה.", + "[ולשיטת תוס', שמותר למכור בהבלעה שלו ושל חבירו, הה\"נ פשוט שיכול למכור פ\"ש בהבלעה עם פירות ששית או עם דבר אחר. ומעתה יש לצרף שני ההיתירים ביחד, שאחר ימכור וגם ע\"י הבלעה היינו שהמחיר יוקח רק בעד המכשירים והטורח, ולא בעד עצם הפרי. ועשיתי חותמות כאלה לחתום על הפרייזקוראנטין של שביעית' שהמחיר הוא רק בעד המכשירים והטורח. ובמקום הדחק יש לסמוך על דברי התוס' פסחים נ\"ב ע\"ב ד\"ה ר\"ס, די\"א שלסחורה המותרת מותר להוציא לחו\"ל. ובזה אנו מוצאים תקנה לסחר אה\"ק בשביעית בזה\"ז] *) נדפס בהערות לקונט' הלכות שביעית להרב רי\"מ טוקצינסקי שליט\"א.." + ], + [ + "לפ\"ז ה\"ה", + "[דינו של אתרוג הוא כאילן העושה ב\"פ המבואר בר\"מ פ\"ז ה\"ה וה\"ה אתרוגים, ודינם משכלך פירות הקיץ דאין סומכין על הסתווניות, וק\"ו שאין סומכין על פירות שנה אחרת. וכיון שכלו אתרוגים של גידולי שביעית ה\"ז זמן בעורם]. *) נדפס בהערות לקונט' הלכות שביעית להרב רי\"מ טוקצינסקי שליט\"א.." + ], + [ + "לפ\"ה ה\"ז", + "ומ\"מ י\"ל, שאע\"פ שאין לנו טהרות בזה\"ז, מ\"מ מפני כבוד קדושת שביעית אין לסוך גם עכשו את השמן של שביעית כ\"א בידים טהורות ע\"י נטילת ידים, כשם שתקנו נטילת ידים לסעודה וסמכו ג\"כ על המקרא של \"והתקדשתם אלו מים ראשונים\" (ברכות נ\"ג ב), וכש\"כ שכשר הדבר לדון כן בשמן של שביעית, שנקרא קודש, והמקדש עצמו בזה לקיים הלכה זו גם בזמן הזה תבא עליו ברכה. ונראה לע\"ד, שהנוטל ידיו לפירות שביעית כולם, מפני כבוד קדושת שביעית, משום שם קודש שנקרא עליהם, אין זה בכלל \"הנוטל ידיו לפירות הרי זה מגסי הרוח\" (חולין ק\"ו א'). וכה\"ג כתבו רבוותא בתראי (או\"ח סי' קנ\"ח ס\"ה) במי שנוטל משום כבוד הברכה." + ], + [ + "לפה סוף הט\"ז", + "ומ\"מ אין זה ברור שי\"ל שהתורה אסרה מלוגמא כמו שאסרה הפסד, שאע\"פ שהן נפסדין מאיליהן אסור להפסידן בידים, וה\"נ י\"ל שאסור לעשות מהן מלוגמא אע\"פ שעבר ותלשן קודם שיהיו ראויים לשום אכילה." + ], + [ + "לפ\"י ה\"א", + "שיטת הרא\"ם בספר יראים היא, שהשמטת חוב בשביעית היא רק מצוה על המלוה שישמיט, אבל כל זמן שלא אמר המלוה \"משמט אני\" חייב הלוה לפרוע החוב, וכ\"ז שאינו מחזיר החוב הוא בכלל לוה רשע. אלא שכשהלוה תובע את המלוה לב\"ד, שיקיים מצותו וישמט, אז כופין ב\"ד את המלוה שיאמר: משמט אני, כמו שכופין על כל מ\"ע שבתורה. אלא שחידש שם עוד הרא\"ם, שאין כופין ע\"ז כ\"א ב\"ד סמוכין, הראוים לדון דיני קנסות, מפני שעיקר הכפיה דיני־קנסות היא, ואין דנים דיני קנסות כ\"א סמוכים, ואפילו ד\"מ אין דנים כ\"א דבר שיש בו חסרון־כיס ומילתא דשכיחא. וסבר הרא\"ם, שמה שישלם הלוה את חובו אינו נקרא חסרון־כיס, שהרי באמת ראוי הוא שיפרע חובו, אלא שהתורה חדשה שהוא אינו צריך לפרע, ע\"י הפקעת שמטה, וכיון שמה שפטרתו תורה, לפי דעתו של הרא\"מ, הוא רק אחר שיאמר המלוה משמט אני, אבל קודם לכן לא פטרה כלל, א\"כ כשמשלם אינו מפסיד מאומה, והוא משלם את מה שראוי לו לשלם, אלא שע\"י הכפיה, ב\"ד יכולים לזכות את הלוה בריוח, אבל אין זה נקרא דבר שיש בו חסרון־כיס. גם י\"ל דזה הוי מילתא דלא שכיחא, כיון שאינו נוהג אלא בשביעית.", + "ועכ\"פ פשוט הוא, דמודה הרא\"מ, דהא דקיי\"ל שבשאר מצות מכין אותו עד שתצא נפשו זה נוהג גם בזמן הזה, שהרי משום הכי מעשינן אגיטי משום דשליחותייהו קא עבדינן. ודברים כאלה נעשים גם בב\"ד בזה\"ז, שהם נקראים \"יש בהם חסרון כיס\" ו\"שכיח\", כקבלת גרים ועישוי גיטין, וכד' התוס' (גיטין דף פ\"ח ב' ד\"ה במילתא), ולא אמר הרא\"מ כלל זה שאין כפיה נוהגת בזמן הזה, אלא בעניני ממון, - וע\"ז יש לנו כללא דבעינן מילתא דשכיחא ויש בו חס\"כ, אבל בשאר מצות ודאי כופין בכ\"מ. ודלא כבעל פירוש \"תועפות ראם\" לספר יראים, הנדפס מכ\"י פארמא, שנדחק לדעת הרא\"ם: איך כפו בבבל על כיבוד או\"א, ורצה לחדש שהיתה הכפיה על כאו\"א והעונש - על העבר, ובאמת לא מצינו כלל במ\"ע עונש על העבר רק כפיה על להבא *) ובכי\"ק \"באר אליהו\" לביאור הגר\"א חו\"מ סי' א' ס\"ק כ\"ה כ' בזה\"ל:
והנה בביאור הענין בחילוקי הקנסות, בין אותן שדנין בזה\"ז לאותן שאין דנים אותם, נראה שדברי הרי\"ף שכתב בהגוזל קמא, בסוגיא דההוא גברא דגזל פדנא דתורא, שדנין כל קנס כיו\"ב, ובפ' השולח, בקנס של מוכר עבדו ובהמתו, כתב בשם גאון שאין דנין כזה בחו\"ל, שמשמע מזה שדוקא קנס של שעה דנין ולא קנס קבוע, אע\"פ שהוא מדרבנן, ודברי המרדכי, שכתב בשם רבינו ברוך, שכל קנסות של חכמים שקנסו ע\"י תקנתם גובין דמשמע אפילו קנס קבוע, כגון ההוא דמוכר עבדו ובהמתו לנכרי, אינם סותרים זה את זה ביסוד שלהם ובעיקר סברתם, אע\"פ שיש מחלוקת ביניהם בענין הקנס ההוא של מוכר עבדו ובהמתו לנכרי. והיינו שמתחילה הביא במרדכי שם דעת הרא\"מ בספר יראים, ששיטתו היא שחובת המלוה לומר משמט אני בחוב שעבר עליו שביעית, וכל שלא אמר כן אין החוב משמט, וגובין מהלוה, אלא שב\"ד חייבין לכוף את המלוה לומר משמט אני, ואם אינו רוצה מכין אותו עד שתצא נפשו, כדין עשה לולב ואינו עושה סוכה ואינו עושה, וכתב שהך דינא, לכוף במכות על דבר של ממון, אין דנין בחו\"ל, כיון שאינו בכלל מידי דשכיח ואית ביה חסרון כיס. ולכאורה נראה דתרתי קאמר: א) שאין לכופו במכות בכל מילי, אפילו כשאינו דבר שבממון, משום דס\"ל כמו שביארו תוס' פרק המגרש דפ\"ח ב', ד\"ה לפניהם, דבמידי דעישוי בעינן ב\"ד סמוכין, והיינו אפילו כשאינו דבר של ממון, כהא דמעשי' לגיטין, אע\"ג שגיטין בעצמן אינם צריכים ב\"ד מדינא, מ\"מ כשהוא בא לעישוי צריך ב\"ד דוקא, דהיינו מומחין. וכ\"כ ביתר ביאור בסנהדרין דף ב' ע\"ב ד\"ה ליבעי וז\"ל: ונראה לפרש, דבגיטין לענין מילי דכפיה איירי, דאהכי מייתי לה דאביי אשכח לרב יוסף דהוה יתיב וקא מעשה אגיטין, א\"ל והא אנן הדיוטות אנן (כלומר וזה נלמד מדכתיב לפניהם ולא לפני הדיוטות), אבל אלהים לאו אמידי דעישוי מיירי, אלא בדין דעלמא, והא דמשמע לי' מילי דעישוי מלפניהם, משום דדרשינן לקמן אשר תשים לפניהם אלו כלי הדיינים, דשייך בהו שימה\", ע\"כ. א\"כ לכוף, שהוא עישוי, אין לדעת הרא\"מ לב\"ד שבחו\"ל, אפילו על מידי דלאו ממונא הוא, אע\"ג דודאי חייבים לומר ולחייב מטעם תוכחה המוטלת על כל ישראל, אבל כפי', ע\"י הכאה עד שת\"נ, לדעתו מוטלת היא רק על ב\"ד, ובעינן ע\"ז ב\"ד סמוך, כמו בעישוי דגיטין, אם לא היו בכלל שליחותייהו קא עבדינן, וס\"ל שאין אנו למדין לומר שליהותייהו קא עבדינן ממה שאין לנו מפורש בו דעבדינן שליחותייהו, ע\"כ אין לנו לדון מגיטין אמילי אחריני. ובזה הדרנא בי ממה שכתבתי בביאור דברי הרא\"מ הללו בקו\"א לס' \"שבת הארץ\", שביארתי שם שלא אמרה למילתי' כ\"א בענינים שבממון. וכעת אני רואה, שהנכון הוא כדעת מי שפירשו דבריו כפשטן, דאכל מידי דמצוה קאי, אלא שהטעם הוא משום דמידי דעישוי צריך ב\"ד, אפלו אם אינו דבר שבממון, ואפילו אם הוא דבר שכשהוא לעצמו אינו זקוק לב\"ד, מ\"מ כשבא לכלל עישוי צריך דוקא ב\"ד סמוך. וב) חוץ מדברים שבעישוי אמר שקנס דממון א\"א לחייב ולדון בב\"ד בזה\"ז, וא\"כ אין לדון כלל לחייב את המלוה שיאמר משמט אני, שבזה אנו מחייבין אותו ממון לותר את חובו אל הלוה, וזהו ענין הכלול בקנס, שהוא מידי דממונא חוץ מהודאות והלואות, או כל מידי דשכיחי ואית בהו חס\"כ, וכאן לא שכיח ולא אית ביה חסרון כיס, או עכ\"פ חד מהני תרתי אית ביה. והנה סבר הרא\"מ, שבכל כה\"ג, אע\"פ שיש בתקנת חכמים, אם שמיטה מדרבנן בזה\"ז, או אפילו בשל תורה, אם נאמר שהיא מד\"ת, ענין של חיוב ממון, שיש בו ג\"כ ענין של מצוה, ובמידי דמצוה לא שייך לומר שאין דנין בזה\"ז, דכל הכלל הוא רק על מידי דממונא, מ\"מ כיון שיש בו ממונא הולכים אחר צד הממון שבו, ואין ב\"ד יכולין לחייבו, אע\"פ שהוא מחויב, ולא מבעי שאסור להכותו עד שת\"נ, שזה הוי עישוי, שאסור לדעתו, לאינם סמוכין, גם בדבר שאינו של ממון, אלא שגם בלא כפי' אסור לדון, כמו שאסור לדון כל מדי דל\"ש או לית ביה ח\"כ, דחשיב כקנסא. ונראה שהמרדכי, שסמך ענין להא דהרא\"מ על דין קנס של מוכר עבדו ובהמתו, ס\"ל דה\"נ בחיוב שיש לפדותם כיון דפתיך ביה ענין של ממון שבין אדם לחבירו, שהרי סוף כל סוף מחייבין אותו ליתן הממון להלוקח, יהי' מי שיהי', חשוב כדין ממון במלתא דלית ביה ח\"כ או לא שכיח. ור\"ב י\"ל דס\"ל, שהולכין אחר יסוד התקנה של קנס זה, שאינו כלל ענין של משפט ממון, שאין הכונה לזכות את הקונה בממון או לחייב את המוכר, אלא לקיים את המצוה לפדות הבהמה ועבד מיד נכרי, ואע\"ג דפתיך בי' מידי דממון לית לן בה. וכיון שאנו מוצאים, שלגמרי אין כח ב\"ד משולל מלחייב ממון בזה\"ז אפילו בקנסא, ואפילו במידי דל\"ש ולית ביה ח\"כ, כגון במכין ועונשין שלא מה\"ת, ה\"נ אע\"פ שאם היה כאן קנס קבוע של ממון, שכונת הקנס היא כמו משפט שבין אדם לחבירו, היה הדבר יוצא מכח ב\"ד דזה\"ז, ככל ד\"מ דל\"ש ול\"ב ח\"כ, שהם בכלל קנסא, אבל כיון שעיקר אלה הדברים הוא צד המצוה שבהם, לא הי' מקום לסלק יד ב\"ד מצד ממון הפתוך בו, כ\"א אם לא היה שום אפשרות לב\"ד בזה\"ז לדון בעניני קנס, אפילו בדרך רחוקה, אבל כיון שבאיזה צד שיהי' יש בכחם לדון, אז אנו מדמין ג\"כ צד הממון, המעורב בהצד של חיוב המצוה, דוגמת דין שלמגדר מלתא, דשליחותייהו קא עבדינן. וי\"ל דה\"ה לדבריו צד העישוי, שיש במצוה שאין בה ממון, הוא ג\"כ מטעם זה, שהוא דומה לדבר הבא משעה לשעה לפי הצורך. וי\"ל דהיינו טעמא דאמרינן ג\"כ בעישוי דגיטין שליחותייהו קא עבדינן בהמגרש שם, שהעישוי הוא צד מעורב עם עצם חובת המצוה, לתן גט מרצונו במקום שהדין נותן, ומשו\"ה י\"ל דבקנס אחר קבוע, שעיקר הקנס הוא לחייב את עושה העולה, ולזכות את מי שנעשה לו, שזהו ממש ענין אדם באדם, ככל נזקין, וכיון שהוא יוצא מכלל מידי דשכיח או יש בו ח\"כ באמת לא עבדינן שליחותייהו, ומשו\"ה פסקינן לקמן בס\"ס שפ\"ב שאין דנין בזה\"ז דין הקנס למי שחטף מצוה מחבירו, כהא דרבן גמליאל שחייבו עשרה זוז. חולין דף פ\"ז ע\"א, שזהו דיני ממונות ממש, וכיון שהוא דבר קבוע אין דנין אותו, בזה\"ז, כשא\"ב חסרון כיס או שאינו שכיח]. גם פשוט, שהיו נוהגים גם בבבל לכפות על המצות שהדין נותן לכפות עליהן, שבודאי אין לנו חס\"כ ונעילת־דלת יותר מזה, כשיתבטל כל כח ב\"ד למצות המחויבות לכל ישראל. אלא, שהעיקר הוא, כמו שכתבנו, שלא אמר הרא\"מ את דברי חידושו כ\"א לענין דבר התלוי בממון כמו השמטת החוב, - ולא בשאר מצות.", + "מתוך כ\"ק של הגה\"צ האדר\"ת ז\"ל:", + "ב\"ה יום טוב לישראל שנת תרס\"ב. - בענין היתר שביעית", + "האב ובנו שראו את החידוש להתיר בהבלעה, כמבואר במביט ומהרי\"ט, ואחריהם פסק ג\"כ הפאה\"ש. אמנם משמע רק בהבלעת איזה שנים עם שהש\"מ. ויוכל להיות שיתירו גם עתה עם שלש או ארבע שנים שאחרי השמיטה, ומ\"מ. אמנם ע\"ז השיג המנ\"ח מסוגיא דע\"ז (טו:), שאנו מצווים על שביתת שדינו בשביעית, כמו בש\"ב בשבת. ואני עני לא כן עמדי. וראיותי, א) ממה של\"כ הר\"מ כן, בה' שמו\"י, שאסור להשכיר לעכו\"ם כמו בשבת, שכ\"כ סמוך ונראה למ\"ע דש\"ב. ובאמת לא אשתמיט תנא ואמורא ופוסקים רו\"א להשמיענו עיקר הזה, של ש\"ש בשביעית כמו ש\"ב בשבת. ולעניותי ל\"מ בתלמודים ובתוספתות ובשו\"מ, וכה\"ג פריך הגמ' ביבמות (ע\"ג) וכריתות (כ\"ה.) ועוד ש\"מ. - (והט\"א מביא ראיות כאלו בכ\"מ). ב) מהא דאסרו חז\"ל שכירות שדות בא\"י משום הפקעת תרומ\"ע, וא\"כ בשנת השביעית יהא מותר, ולא עוד דאפכא הל\"ל דאסור בכל שנות השמיטה, מפני שנת השמיטה, ובודאי עדיף לגזור גזירה זאת, המובנת לכל, וכי בודאי הם נכשלים מפני ההפסד הרב, מלגזור משום הפקעת תרומ\"ע, שהירושלמי מקשה ע\"ז א\"כ קמח לא נמכור משום מצות חלה כו' וכו'. א\"ו דאין שום איסור שביתה לישראל כשא\"י יעשה בשדהו בשביעית, וי\"ל נהפוך הוא שחז\"ל לא החמירו כ\"כ בזה גם מדרבנן להשכירו לא\"י, לאשר לכל היותר אין בזה רק שבות, והרי גם בשבותי שבת התירו בהפסד גדול, וא\"כ ק\"ו בשבותי שביעית, שכל עיקר מספק\"ל בב\"מ (צ.) אם יש בלאו שבות דאמירה, אלא שי\"ל דלא התירו משום הפסד רק לפעמים ולא כה\"ג דשביעית, שנה שלמה, ובפומבי, ואין לדמות גזירות חז\"ל זל\"ז, וגם בשבותי שבת כ' המג\"א שאין ללמוד זמ\"ז.", + "שוב נזכרתי, שד\"ז, אם שביתת שדה כש\"ב בשבת, כבר נחלקו בזה אדירי עולם, הרש\"ל והמהר\"ם שם בב\"מ, ושניהם ל\"ז ד' הגמ' ע\"ז (ט\"ו:). (וד' הרש\"ל תמוהים).", + "בשו\"ת שמן המור כ' מסקנתו (אחר רב אריכות כמה ניירות) זאת תורת העולה בנ\"ד, שהוא בשדה הכרם שא\"א לעשות תיקון השכירות, שבודאי יעשה (הגוי) עבודת הכרם בשביעית, יש לעשות כן: א) או למכור את הכרם מכירה גמורה וחלוטה גוף הקרקע, בשטר מפורש לשתי שנים, שנה שקודם השמיטה ושנת השמיטה עצמה, כמה ששוה הכרם להיות קנוי לאדם להיות מושל בו בגוף הקרקע והאילנות כקונה קנין עולם, ושיחזיר לו את כרמו תיכף לאחר השביעית, אם אין לבו בטוח לעשות עם הגוי מכירה סתמית לפום דינא, ובשטר ושישמע לו הגוי אחר הקני' להטיב להתחייב שלאחר השביעית יחזיר לו את כרמו והוא יחזיר לו מעותיו. ב) או שיתנה עם הגוי החכור שלו, שבשנת השביעית לא יעשה שום עבודה כלל ע\"מ לוותר להגוי מחלקו בפירות, עד שיתרצה, ואח\"כ יפקיר כרמו בפני שלשה, ויפרש שאינו מפקיר רק לשנת השמיטה לבד, וכשילך לכרמו בשנת השמיטה יכוין שלא לזכות בו, ואחר הז' יזכה בו תיכף כראוי. (וכמדומני שבס' עיקרי דינים ביו\"ד העתיק דבריו אלו, והמעיין יראה דבריו).", + "ואמנם שם הביא ד' הגר\"מ גלאנטי, שהשיב בפשיטות, שלפ\"מ שכל המכירות [של] שדות הן לשלם ארנונא למלך מתחילה אינם נקראות כלל שדות ישראל, ול\"ש בזה דין שביעית מדכ' שדך כו' כו', - וכן שמעתי מהרי\"מ סאלאמאן שי', שבכל הקושאנעס של הערכאות כ' מפורש כמעט, שהן של המלך לשלם מהם העשור, ואם ישלמו אין למלך עליהם כלום. וכבר העירו רבותינו הראשונים בע\"ז כ\"א על ההיתר הזה, ולא אבין מדוע החמירו כ\"כ המחמירים בזה, ומאי כולי האי אם ימכרום לשנים אחדות באופן בטוח שיחזור לנו אח\"כ, שלכאו' ל\"ש בזה כלל לא תחנם, ובשגם כל עיקר הלאו הוא כמובן כדי שתהיה לנו אחיזה באה\"ק ולא להם, ואם נחמיר כ\"כ הרי א\"א ח\"ו שתהי' לנו. וסברא זו מצאתי' גם בשמן המור שם.", + "וילה\"ס ג\"כ אם בזה\"ז, שבטלה קה\"א להר\"מ ז\"ל, יש הלאו דלת\"ח כלל.\"", + "ועוד במכ\"ק: \"והסכים הגרי\"ל דיסקין ז\"ל (להוראת היתר המכירה לשביעית של הרר\"נ הירץ ז\"ל הרב דעה\"ק יפו ת\"ו) - וכדאי הוא הגריל\"ד ז\"ל לסמוך עליו בשעת הדחק כנד\"ד\"." + ] + ] + }, + "schema": { + "heTitle": "שבת הארץ", + "enTitle": "Shabbat HaAretz", + "key": "Shabbat HaAretz", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "וזאת למודעי", + "enTitle": "Clarification" + }, + { + "heTitle": "פתח דבר", + "enTitle": "Preface" + }, + { + "heTitle": "הלכות שמיטה", + "enTitle": "Laws of Shemitah" + }, + { + "heTitle": "קונטרס אחרון", + "enTitle": "Kuntres Acharon" + } + ] + } +} \ No newline at end of file diff --git "a/json/Halakhah/Acharonim/Shabbat HaAretz/Hebrew/Rav Kook\342\200\231s Introduction to Shabbat Ha\342\200\231aretz, Hazon, NY 2014.json" "b/json/Halakhah/Acharonim/Shabbat HaAretz/Hebrew/Rav Kook\342\200\231s Introduction to Shabbat Ha\342\200\231aretz, Hazon, NY 2014.json" new file mode 100644 index 0000000000000000000000000000000000000000..a8213c72bc7451964bd729c42914d18ab68a00bc --- /dev/null +++ "b/json/Halakhah/Acharonim/Shabbat HaAretz/Hebrew/Rav Kook\342\200\231s Introduction to Shabbat Ha\342\200\231aretz, Hazon, NY 2014.json" @@ -0,0 +1,100 @@ +{ + "language": "he", + "title": "Shabbat HaAretz", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH003779208/NLI", + "versionTitle": "Rav Kook’s Introduction to Shabbat Ha’aretz, Hazon, NY 2014", + "status": "locked", + "license": "CC-BY-NC", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "שבת הארץ", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": { + "Introduction": [ + "רָאשֵׁי־פְּרָקִים עַל עֵרֶךְ הַשְּׁמִטָּה וְהַיּוֹבֵל בְּחַיֵּי יִשְׂרָאֵל בִּכְלָל וּבִתְחִיַּת הָאֻמָּה, הָאָרֶץ וְהַתּוֹרָה, בְּאוֹר ד', חֵי הָעוֹלָמִים", + "וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ (שמואל ב', ז' כ\"ג)", + "גּוֹי אֶחָד בָּאָרֶץ, וַדַּאי בָּאָרֶץ הֵם גּוֹי אֶחָד, עִמָּהּ אִקְּרוּן אֶחָד וְלֹא אִינוּן בִּלְחוֹדַייהוּ. (זהר ויקרא צ\"ג ב')", + "הַשְּׁמִטָּה וְהַיּוֹבֵל בַּזְּמַנִּים, מִתְיַחֲסִים זֶה לָזֶה, כְּמוֹ הַחַמָּה וְהַלְּבָנָה בָּעוֹלָם וּכְמוֹ יִשְׂרָאֵל וְהָאָדָם בַּנְּפָשׁוֹת, – יַחַס הַפְּרָט וְהַכְּלָל, שֶׁהֵם, בְּמוּבָנָם הָעַצְמִי הַיּוֹתֵר חַי וְיוֹתֵר רוּחָנִי, צְרִיכִים זֶה לָזֶה: פְּרָט הַצָּרִיךְ לַכְּלָל וּכְלָל הַצָּרִיךְ לַפְּרָט.", + "\"מִי גוֹי גָּדוֹל אֲשֶׁר לוֹ אֱלהִֹים קְרֹבִים אֵלָיו!\" – סְגֻלָּתָהּ שֶל כְּנֶסֶת־יִשְָׂראֵל הִיא, שֶׁהִיא מִסְתַּכֶּלֶת עַל הַהֲוָיָה כֻּלָה בְּאַסְפַּקְלַרְיָא הַמְּאִירָה שֶׁל קֹדֶשׁ: בְּכָל עֹז־חַיֶּיהָ הִיא מַכֶּרֶת, שֶׁהַחַיִּים שָׁוִים הֵם אֶת עֶרְכָּם רַק בְּאוֹתָהּ מִדָּה שֶׁהֵם אֱלהִֹיִּים, וְחַיִּים שֶאֵינָם אֱלֹהִיִּים אֵינָם שָׁוִים לָהּ מְאוּמָה. הִיא יוֹדַעַת עוֹד, שֶׁבֶּאֱמֶת אֵין חַיִּים אֶלָּא אֱלֹהִיִּים, וְחַיִּים שֶׁאֵינָם אֱלֹהִיִּים אֵינָם חַיִּים כְּלָל, וְהַיְּדִיעָה הַזֹּאת, הַמֻּנַּחַת בְּעֹמֵק תְּכוּנַת נִשְׁמָתָהּ, מַטְבַּעַת עָלֶיהָ אֶת חוֹתַם־עֶרְכָּהּ הַמְּיֻחָד לָהּ, הַמֻטְבָּע עַל כָּל יָחִיד וְיָחִיד מִיחִידֶיהָ. כִּי אוֹרוֹ־וְיִשְׁעוֹ שֶׁל הַיָּחִיד תְּלוּיִים הֵם בְּמִדַּת יְדִיעָתוֹ אֶת הִתְעַמְּקוּתוֹ וְהִתְבַּלְּטוּתוֹ שֶׁל הַחוֹתָם הַכְּלָלי הַזֶּה, שֶׁל הַכָּרַת עֵרֶךְ הַחַיִּים רַק בֶּאֱלֹהִיּוּתָם, בְּתוֹךְ עֹמֶק נִשְׁמָתוֹ. \"וְאַתֶּם הַדְּבֵקִים בַּד' אֱלהֵֹיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם\" –", + "הַחַיִּים, ע\"פ עֵרֶך הָאֱלהִֹיּוּת שֶּבָּהֶם, אֵינָם מִתְגַלִּים אֶל הַיַּחִיד אֶלָּא בְּאוֹתָהּ מִדָּה, שֶׁהוּא מִתְאַמֵּץ לִהְיוֹת נִשְׁאָף בְּכָל הֲוָיָתוֹ בְּתוֹכִיּוּתָהּ שֶׁל כְּלָלוּת הָאֻמָּה, לִהְיוֹת מֻזְהָר מִזֹהַר נִשְׁמָתָהּ־הָעֶלְיוֹנָה, הַחַיָּה וְקַיֶּמֶת בְּהַכָּרַת הַיְקַר הָאֱלֹהִי שֶל הַחַיִּים מִתּוֹך פְּנִימִיּוּתָהּ הַכְּלָלִית. ", + "טֶבַע הַנְּשָׁמָה הַכְּלָלִית שֶׁל כְּנֶסֶת־ישְׂרָאֵל הוּא אֱלֹהִיּוּתָהּ. לֹא בְּחִירָתָהּ גָּרְמָה לָהּ אֶת יִתְרוֹנָהּ הָאֱלהִֹי, לאֹ מִצַּד מַעֲשֶיהָ הַפְּרָטִיִּים, לאֹ בְצִדְקָתָהּ וְיֹשֶר־לְבָבָהּ בָּאָה אֶל מַעֲלָתָהּ: תְּכוּנַת־גִּזְעָהּ, הַגּוּפָנִי וְהָרוּחָנִי, עָשְׂתָה לָהּ אֶת חֵילָהּ וְאֶת עֻזָּהּ בֶּאֱלֹהִים, אֲשֶׁר לֹא בִּבְחִירָה לָקְחָה אוֹתוֹ וְלֹא תּוּכַל כָּל קַלְקָלָה שֶׁל בְּחִירָה לְאַבְּדוֹ. יֵש לָהּ, אָמְנָם, לְהַבְּחִירָה מָבוֹא גָּדוֹל בְּכָל סְגֻלָּה טִבְעִית, בִּהְיוֹתָהּ טוֹבָה תּוּכַל לְפַנְּקָהּ, לְעַדְּנָהּ, לְהוֹצִיאָהּ לַפֹּעַל בְּאֹפֶן שָׁלֵם וְחָשׁוּב, וְכֵן בִּהְיוֹתָהּ רָעָה וּשְׁפָלָה תּוּכַל לְהַחְשִׁיךְ אֶת הַמָּאוֹר שֶׁבַּסְגֻלָּה הַטִּבְעִית וְלַעֲכרֹ אֶת זָהֳרוֹ, לְטַמְטֵם אֶת הַלֵּב לְבַל יָחוּשׁ אֶת הָעשֶֹר הָרוּחָנִי הַצָּפוּן בְּתוֹךְ חַיֵּי־הַנְּשָׁמָה. אֲבָל לאֹ יוּכְלוּ טִמְטוּם־הַלֵּב וְהַחְשָׁכַת הַמָּאוֹר לְהִמָּשֵׁךְ לְעוֹלָם. הַסְּגֻלָּה הַטִּבְעִית בְּטוּחָה הִיא בְּקִיּוּמָהּ וּבְהִתְעוֹרְרוּתָהּ לִתְחִיָּה.", + "סְגֻלַּת הָאֻמָּה, – הַטּוּב הָאֱלהִֹי הַטָּבוּעַ בְּקִרְבָּהּ, סֵדֶר־הָעוֹלָם, הַחַיִּים הַיְשָׁרִים וְהַטוֹבִים הַמַּתְאִימִים אֶל הַצֶּדֶק וְהַיֹּשֶׁר, הַשֶּׁקֶט וְהַשָּׁלְוָה, הַחֵן וְהָאמֵֹץ הַמְּמֻלָּאִים בְּהִסְתַּכְּלוּת אֱלהִֹית מַקֶּפֶת, כְּפִי מַה שֶּׁהִיא נִמְצֵאת בְּנִשְׁמַת־הָאֻמָּה, – אֵין חַיֵּי הַחוֹל יְכוֹלִים לְהוֹצִיאָהּ מִן הַכֹּח אֶל הַפֹּעַל. חַיִּים אֵלֶּה בִּמְהוּמָתָם הַמַּעֲשִׂית הַתְּכוּפָה מַסְתִּירִים הֵם אֶת הַהוֹד הָרוּחָנִי שֶל הַנְּשָׁמָה הָאֱלהִֹית, וּמְעַכְּבִים אֶת הַזְרָחַת אוֹרָהּ הַבָּהִיר וְהַיָּשָׁר לְתוֹךְ הַמְצִיאוּת הַחִלּוֹנִית הַשּׁוֹלֶטֶת. דְּחִיפַת הַגִּדּוּל וְהַהִשְׁתַּלְּמוּת שֶׁל הַחַיִּים צְרִיכָה שֶׁתֵּצֵא אֶל הַפֹּעַל עַל־יְדֵי נְתִינַת־רֶוַח, שֶׁל הַפְסָקָה וְהִתְנַעֲרוּת, מִמְּהוּמַת־הַחַיִּים הָרְגִילָה. ", + "הַיָּחִיד מִתְנַעֵר מֵחַיֵּי־הַחוֹל לִפְרָקִים קְרוֹבִים, – בְּכָל שַׁבָּת. \"בָּא שַׁבָּת בָּאָה מְנוּחָה\", מַתְחֶלֶת הַנֶּפֶש לְהִשְׁתַּחְרֵר מִכְּבָלֶיהָ הַקָּשִׁים, \"בְּיוֹם הָנִיחַ ד' לְךָ מֵעָצְבְּךָ וּמֵרָגְזֶךָ וּמִן הָעֲבֹדָה הַקָּשָׁה אֲשֶׁר עֻבַּד בָּךְ\", וּמְבַקֶּשֶׁת הִיא לָהּ אָז נְתִיבוֹת עֶלְיוֹנוֹת, חֲפָצִים רוּחָנִיִּים, כְּפִי טֶבַע־מְקוֹרָהּ, \"טוֹב לְהֹדוֹת לַד' וּלְזַמֵּר לְשִׁמְךָ עֶלְיוֹן. לְהַגִּיד בַּבּקֶֹר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת. עלֵי עָשׂוֹר וַעֲלֵי נָבֶל עֲלֵי הִגָּיוֹן בְּכִנּוֹר.\" \"בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל אוֹת הִוא לְעלָֹם!\" יוֹם קָדוֹשׁ, אֲשֶׁר בּוֹ תִּתְגַּלֶּה נְטִיַּת הָאֻמָּה – הַנְּטִיָּה שֶׁל הַחַיִּים הַאֱלהִֹיּים כְּמוֹ שֶׁהֵם – בִּיחִידֶיהָ, אוֹת הִיא לָאֻמָּה שֶׁיֵשׁ בִּסְגֻלַּת נִשְׁמַתהּ צרֶֹךְ וִיכלֶֹת לְהִתְעַנֵּג עַל ד', – וְנעַֹם אֱלהִֹי, הַמִּתְכַּנֵּס לִנְקֻדָּה רוּחָנִית שֶׁל נְשָׁמָה־יְתֵרָה, שָׁרוּי בְּלִבּוֹ שֶׁל כָּל יָחִיד מִבָּנֶיהָ.", + "אֶת אוֹתָהּ הַפְּעוּלָה, שֶהַשַּׁבָּת פּוֹעֶלֶת עַל כָּל יָחִיד, פּוֹעֶלֶת הִיא הַשְּׁמִטָּה עַל הָאֻמָּה בִּכְלָלָהּ. צֹרֶךְ מְיֻחַד הוּא לְאֻמָּה זוֹ, שֶׁהַיְצִירָה הָאֱלֹהִית נְטוּעָה בְּקִרְבָּה בְּאֹפֶן בּוֹלֵט וְנִצְחִי, כִּי מִזְּמַן לִזְמַן יִתְגַּלֶּה בְּתוֹכָהּ הַמָּאוֹר הָאֱלֹהִי שֶׁלָּהּ בְּכָל מְלֹא זָהֳרוֹ, אֲשֶׁר לֹא יַשְׁבִּיתוּהוּ חַיֵּי־הַחֶבְרָה־שֶׁל־חוֹל עִם הֶעָמָל וְהַדְּאָגָה, הַזַּעַף וְהַתַּחֲרוּת אֲשֶׁר להֵם, לְמַעַן תּוּכַל לְהִתְַגלֹּות בְּקְִרבָּהּ פְִּנימָה טָהֳַרת נִשְׁמַתהּ בִּכְלָלוּתָהּ כְּמוֹ־שֶׁהִיא. וְאִם אוֹתָהּ הָאַבִּירִיּוּת, הַמֻּכְרַחַת לְהִתְלַוּוֹת עִם כָּל סֵדֶר שֶׁל חַיֵּי־צִבּוּר קְבוּעִים, גוֹרֶמֶת לְהַקְּטִין אֶת עֲדִינוּת־הַחַיִּים הַמּוּסָרִית, וְהַנִגּוּד, הַמַּתְמִיד שֶׁבֵּין הַשְּׁמִיעָה הָאִידֵיאָלִית לַהַכְרָזָה שֶׁל חֶסֶד וֶאֱמֶת, חֶמְלָה וְרַחֲמִים, לְבֵין הַנְּגִישָׂה וְהַכְּפִיָּה וְלַחַץ הַקְּפָּדָה שֶׁל קִנְיָן וּרְכוּשׁ, הַמֻּכְרָחִים לְהֵרָאוֹת בָּעוֹלָם הַמַּעֲשִׂי, גּוֹרֵם הַרְחָקָה לָאוֹר הָאֱלהִֹי מִתְּכוּנַת הַכָּרָתָהּ הַצִּבּוּרִית שֶׁל הָאֻמָּה, שֶׁהַרְחָקָה זוֹ מְפַעְפַּעַת כְּאֶרֶס גַּם בְּמוּסָרָם שֶׁל הַיְּחִידִים, – הִנֵּה הַפְסָקָת הַסֵדֶר הַחֶבְרָתִי בִּצְדָדִים יְדוּעִים, מִתְּקוּפָה לִתְקוּפָה, מְבִיאָה לְאֻמָּה זוֹ, כְּשֶׁהִיא מְסֻדֶּרֶת, עַל מְכוֹנָהּ, לִידֵי עֲלִיָתָּהּ הָעַצְמִית לִמְרוֹמֵי הַתְּכוּנוֹת הַפְּנִימִיּוֹת שֶׁבַּחַיִּים הַמּוּסָרִיִּים וְהָרוּחָנִיִּים, מִצַּד הַתֹּכֶן הָאֱלֹהִי שֶׁבָּהֵם, הָעוֹמֵד לְמַעֲלָה לְמַעֲלָה מִכָּל תַּכְסִיס וְסֵדֶר חֶבְרָתִי וְהוּא מְעַבֵּד וּמַעֲלֶה אֶת הַסְּדָרִים הַחֶבְרָתִיִּים וְנוֹתֵן לָהֵם אֶת שְׁלֵמוּתָם. –", + "\"וּכְשֵם שֶׁנֶּאֱמַר בְּשַׁבָּת בְּרֵאשִׁית שַׁבָּת לד' כָּךְ נֶאֱמַר בַּשְׁבִיעִית: שַׁבָּת לַד'.\" סְגֻלַּת הָאֶָרץ וסְגֻלַּת הָאֻמָּה מַתְאִימוֹת יַחַד. כְּשֶׁם שֶׁהָאֻמָּה הִיא מְיֻחֶדֶת לְהָרוֹמְמוּת הָאֱלֹהִית בְּמַעֲמָקֵי חַיֶּיהָ, כָּך הָאֶָרץ, אֶֶרץ ד', הִיא מַכְשִׁיָרה אֶת הָעַם הַיּוֹשֵב עָלֶיהָ בְּנַחֲלַת עוֹלָמִים, הַבָּאָה בִּבְרִית וּבִשְׁבוּעָה בְּבִטְחוֹן נֶצַח יִשְׂרָאֵל, הַמְּיֻסָּד עַל הַטֶּבַע הָאֱלהִֹי הַקָּבוּעַ בְּמַטְבֵּעַ אֶרֶץ־חֶמְדָּה נִפְלָאָה זוֹ, הַמְּזֻוֶּגֶת לְעַם זֶה אֲשֶׁר בָּחָר לוֹ יָהּ לִסְגֻלַּתוֹ. נִשְׁמַת הָאֻמָּה וְהָאָרֶץ יַחְדָּו פּוֹעֲלוֹת אֶת יְסוֹד הֲוָיָתָן, תּוֹבְעוֹת אֶת תַּפְקִידָן, לְהוֹצִיא אֶל הַפֹּעַל אֶת עֲרִיגַת קְדֻשָּׁתָן, בִּשְׁנַת־שַׁבָּתוֹן. הָעַם פּוֹעֵל בְּכֹחוֹ הַנַּפְשִׁי עַל הָאָרֶץ, זְרוֹעַ ד' מִתְגַלָּה עַל־יְדֵי הַשְׁפַּעֲתוֹ הָרוּחָנִית, וְהָאָרֶץ פּוֹעֶלֶת עַל הָעַם, לְהַכְשִׁיר אֶת תְּכוּנָתוֹ לְפִי חֵפֶץ חַיִּים אֱלֹהִיים שְׁלֵמִים בתְַּבנְיִתָם.", + "– שְׁנַת שַׁבָּתוֹן מֻכְרַחַת הִיא לָאֻמָּה וְלָאָרֶץ!", + "שְׁנַת שֶׁקֶט וְשָׁלְוָה, בְּאֵין נוֹגֵשׂ וְרוֹדֶה, \"לֹא יִגֹּשׂ אֶת רֵעֵהוּ וְאֶת אָחִיו כִּי קָרָא שְׁמִטָּה לַד',\" שְׁנַת שִׁוְיוֹן וּמַרְגעַֹ, הִתְפַּשְּטוּת הַנְּשָׁמָה בְּהַרְחָבָתָהּ אֶל הַישֶֹּׁר הָאֱלהִֹי הַמְּכַלְכֵּל חַיִיּם בְּחֶסֶד, אֵין רְכוּשׁ פְּרָטִי מְסֻיָּם וְלֹא זְכוּת קַפְּדָנִית, וְשָׁלוֹם אֱלֹהִי שׂוֹרֵר עַל כָּל אֲשֶׁר נְשָׁמָה בְאַפּוֹ. \"וְהָיְתָה שַׁבַּת הָאָרֶץ לָכֶם לְאָכְלָה לְךָ וּלְעַבְדְּךָ וְלַאֲמָתֶךָ וְלִשְׂכִירְךָ וּלְתוֹשָׁבְךָ הַגָּרִים עִמָּךְ, וְלִבְהֶמְתְּךָ וְלַחַיָּה אֲשֶׁר בְּאַרְצֶךָ תִּהְיֶה כָל תְּבוּאָתָהּ לֶאֱכֹל.\" אֵין חִלּוּל־קֹדֶשׁ שֶׁל קַפְּדָנוּת רְכוּשׁ פְּרָטִי בְּכָל תּוֹצְאוֹת־יְבוּלָהּ שֶׁל שָׁנָה זוֹ, וְחֶמְדַת־הָעֹשֶׁר, הַמִּתְגָּרָה עַל־יְדֵי הַמִּסְחָר, מִשְׁתַּכַּחַת \"לְאָכְלָה – וְלאֹ לִסְחוֹרָה\". עַיִן־טוֹבָה וְהוֹקָרָה נֶאֱמָנָה בָּאָה לְכָל בִּרְכַּת ד' אֲשֶׁר בִּפְרִי־הָאָרֶץ, \"לְאָכְלָה – וְלאֹ לְהֶפְסֵד\". וְהָאָדָם חוֹזֵר אֶל טִבְעוֹ הָרַעֲנָן, עַד אֲשֶׁר לאֹ יִצְטָרֵךְ לִרְפוּאוֹת לְמַחֲלוֹת, שֶׁהֵן בָּאוֹת בְּרֻבָּן עַל־יְדֵי הֲרִיסַת הַמִּשְׁקָל שֶׁל הַחַיִּים, בְּהִתְרַחֲקָם מִטָּהֳרַת הַטֶּבַע הָרוּחָנִי וְהַחָמְרִי \"לְאָכְלָה – וְלאֹ לִמְלוּגְמָא, וְלאֹ לִרְפוּאָה, וְלאֹ לַעֲשׂוֹת מִמֶּנָה אַפִּיקְטֶוְזִין\". רוּחַ קְדֻשָּׁה וַאֲצִילוּת שָׁפוּךְ עַל פְּנֵי כָּל, \"שְׁנַת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ, – שַׁבָּת לַד'!\".", + "בְּשָׁנָה זוֹ מִתְגַּלֶּה צִבְיוֹנָהּ שֶׁל הָאֻמָּה בִּכְלִיל הוֹדָהּ, בִּמְקוֹר רוּחָהּ הָאֱלֹהִי. וְהֶאָָרה זוֹ, הַבָּאָה אַחַת לְשֶׁבַע שָׁנִים, מוֹשֶׁכֶת אַחֲֶריהָ עֲלִיּוֹת אִידֵיאָלִיּוֹת אֱלֹהִיּוֹת, שֶׁבְּהֶכְשֵׁרָן הָאִטִּי שֶׁל הַנְּשָׁמוֹת הֵן הוֹלְכוֹת וְכוֹבְשׁוֹת לָהֵן מָקוֹם בַּחַיִּים, עַד שֶׁהַשְׁקָפוֹת־הַחַיִּים הַנוּבְֹעותֹ מִמֶּנהָ נעֲַשוׂתֹ יותֵֹר וְיותֵֹר קְבועּותֹ ומְּסֻימָּותֹ ופּועֲֹלותֹ, עַד בֹּא תְּקוּפָה יוֹתֵר אֲרֻכָּה, יוֹתֵר חֲשׁוּבָה, שֶׁהִיא מַסְפֶּקֶת כְּבָר לְהַעֲלוֹת לאֹ אֶת אִישֵׁי־הָאֻמָּה הַיְּחִידִים וְלאֹ רַק אֶת כְּלָלוּתָהּ בַּדּוֹר הָהֹוֶה הַיְחִידִי כִּי־אִם אֶת הַדּוֹרוֹת שֶׁלָהּ. – הַיּוֹבֵל, זוֹהִי תְּקוּפָה הֲרַת־עוֹלָם, הָעֲרוּכָה מִיְּסוֹד הַחֹפֶשׁ הָאֱלהִֹי הָעֶלְיוֹן.", + "סֵדֶר־הַחַיִּים שֶׁל שְׁנַת הַשְּׁמִטָּה הוּא ע\"פ הַחֵפֶץ הַפְּנִימִי הַטִּבְעִי שֶׁל תְּשׁוקַּת הַטּובֹ והְַצדֶֶּק, הַשִּׁויְוןֹ והְַמְּנוחָּה, שׁהַהַכרָָּה הָאֱלהִֹית וּתְשׁוּקָתָהּ מַטְבִּיעָה בְּקֶרֶב הַאֻמָּה, אֲשֶׁר אֵין זֶה לָהּ תְּכוּנָה חִקּוּיִית, דָּבָר מְלֻמָּד מִן הַחוּץ, כִּי־אִם נַחֲלָתָהּ הַטִּבְעִית מִמְּקוֹרָהּ עַצְמָהּ. אֲבָל מְקֹור יִשְָׂראֵל כְּשֶׁמִתְגַלֶּה בְּטָהֳרֹו אֵינֶנּוּ עֹומֵד עַל עָמְדֹּו, מִתְגַבֵּר הוּא תָּמִיד וּמִתְרַחֵב וְהוֹלֵךְ. מַקְנֶה הוּא לעַצְמוֹ אֶת אֹמֶץ הַפְּעוּלָה וְכֹחַ הַהַשְׁפָּעָה וְסוֹפֵג לְתוֹכוֹ אֶת הָעִלּוּי שֶׁל הַבְּחִיָרה הַטּובֹהָ, הַתְּשׁובּהָ הַטְּהורָֹה, הַמִּתְגבַּרֶֶּת בתְִּגבְרֶֹּת הָאֱלהִֹיוּתּ שֶׁל הַחַיִּים כְּפִי מְקוֹר יִשְׂרָאֵל . נִמְשָׁךְ הוּא וְהוֹלֵךְ בִּקְדֻשָּׁתוֹ בְּכָל מֶשֶׁךְ הַזְּמַן שֶׁל הַפְּרָקִים, \"מוֹנִין שְׁמִיטִין לְקַדֵּשׁ יוֹבְלִין,\" לְהַכְשִׁיר אֶלָיו אֶת הַחַיִּים. \"וְסָפַרְתָּ לְךָ שֶׁבַע שַׁבְּתֹת שָׁנִים שֶׁבַע שָׁנִים שֶׁבַע פְּעָמִים וְהָיוּ לְךָ יְמֵי שֶׁבַע שַׁבְּתֹת הַשָּׁנִים תֵּשַׁע וְאַרְבָּעִים שָׁנָה.\" וּמִצִּנּוֹר־הַחַיִּים שֶׁל הַיּוֹבֵל, שֶׁהוּא הוֹלֵךְ בְּמַעֲלוֹת שְׁלַבָּיו וּמִתְפַשֵּׁט עַד בֹּאוֹ אֶל חַיֵּי הַאֻמָּה בְּצִבְיוֹנָם הַפְָּרטִי, יוֹנֶקֶת הִיא הַשְׁמִטָּה וּמִתְמַלֵּאת אֶת זִיוָהּ הַשָׁלֵם וְהָרַעֲנָן, – הַמִּתְגַּלֶּה בָּה מִתְּשׁוּקָתָה אֶל הַסֵּדֶר הָאֱלהִֹי שֶׁיָּחוּל בִּמְלאֹ כָּל הַיְקוּם וְלאֹ רַק בְּקִרְבָּהּ פְּנִימָה, לְבַדָּהּ.", + "וְהוֹלֵךְ וּמִתְעַלֶּה הוּא הָרוּחַ, עַד שֶׁנִצְבָּר כֹּח גָּדוֹל וְעָצוּם, שֶׁיֵשׁ בּוֹ דֵּי אוֹנִים לֹא רַק לְגַלּוֹת אֶת הַטּוֹב שֶׁיֶּשְׁנוֹ בִּמְזֻמָּן בְּאוֹצָר חַיֵּי הַאֻמָּה, לִשְׁמוֹר אֶת צִבְיוֹן־הַחַיִּים, כְּמִדָּתָהּ שֶׁל הַשְּׁמִטָּה, כִּי־אִם גַּם לְיַשֵּׁר אֶת הַמַּעֲקָשִׁים וְהַקִּלְקוּלִים שֶׁל הֶעָבָר וּלְהַעֲמִיד אֶת מַצַּב חַיֵּי הַאֻמָּה ע\"פ הֲוָיָתָהּ הַמְקוֹרִית, לְהָשִׁיבָם לִימֵי־הָעֲלוּמִים בְּרַעֲנָנוּת מַטָּעָהּ, וּלְגַלּוֹת לֹא רַק מַה שֶּׁגָנוּז בְּטִבְעָהּ שֶׁל נִשְׁמַת הַאֻמָּה בָּפֹעַל כִּי־אִם מַה שֶּׁמֻּכְשָׁר לְהִגָּלוֹת וּלְהָאִיר בְּקִרְבָּהּ, עַל־יְדֵי עֶזְרַת הִתְגַּלּוּת הַהַטָּבָה הַבְּחִיִרית שֶׁלָּהּ, שֶׁהִיא צְרִיכָה לְהָעִיר אֶת הַהִתְרוֹמְמוּת הַיּוֹבְלִית.", + "הַאֻמָּה נוֹתֶנֶת אוֹת, שֶׁהִכְשִׁירָה אֶת עַצְמָהּ, בִּימֵי הִתְגַּלּוּת סְגֻלַּתָהּ הַטִּבְעִית, אֶל הָעֶלְיוֹנִיּוּת הָרוֹמֵמָה הַזֹּאת, שֶׁכִּשְׁרוֹנָהּ יוּכַל לְהָגִיעַ לָהּ בַּהַכָָּרה הַנִּשְׂגָּבָה שֶׁל אֱלֹהִיּוּת הַחַיִּים, וְהַהַכָָּרה מִתְעוֶֹרֶרת, שֶׁיֵּשׁ רוּחַ חֲדָשָׁה הַמְּבַשֶּׁרֶת צָבָא רַב, \"וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה בַּחֹדֶשׁ הַשְּׁבִעִי בֶּעָשׂוֹר לַחֹדֶשׁ בְּיוֹם הַכִּפֻּרִים תַּעֲבִירוּ שׁוֹפָר בְּכָל אַרְצְכֶם.\" רוּחַ אֵל עֶלְיוֹן שֶׁל הַסְּלִיחָה הַכְּלָלִית, הַפֹּגֶשֶׁת אֶת כָּל יָחִיד בְּכָל יוֹם הַכִּפּוּרִים, מִתְעַלָּה כָּאן בִּקְדֻשַּׁת הַיּוֹבֵל לְצִבְיוֹן כְּלָלִי, בְּהִתְלַבֵּשׁ הַאֻמָּה בְּרוּחַ סְלִיחָה וּתְשׁוּבָה לְיַשֵּׁר אֶת כָּל עִוּוּתֵי הֶעָבָר. \"וּקְרָאתֶם דְּרוֹר בָּאָרֶץ לְכָל יֹשְׁבֶיהָ,\" \"מר\"ה עַד יוֹם־הַכִּפּוּרִים לאֹ הָיוּ עֲבָדִים נִפְטָרִים לְבָתֵיהֵם וְלאֹ מִשְׁתַּעְבְּדִים לַאֲדוֹנֵיהֵם. אֶלָּא אוֹכְלִין וְשׁוֹתִין וּשְׂמֵחִין וְעַטְרוֹתֵיהֶן בְּרָאשֵׁיהֶן. כֵּיוָן שֶׁהִגִּיעַ יוֹם הַכִּפּוּרִים תָּקְעוּ ב\"ד בַּשׁוֹפָר, נִפְטְרוּ עֲבָדִים לְבָתֵיהֶן וְשָׂדוֹת חוֹזְרוֹת לְבַעֲלֵיהֶן\" (ראשׁ הַשׁנה ח:). אֵין הַדְּרוֹר הַזֶּה פּוֹרֵץ כְּהַר־פְּרָצִים, כִּי נִמְשָׁךְ וְהוֹלֵךְ הוּא מִן הַקֹדֶשׁ הָעֶלְיוֹן, אֵינֶנּוּ יוֹצֵא בְּתוֹר יוֹצֵא־דֹּפֶן מִתּוֹךְ הַמַּעֲגָל הַחֶבְרָתִי הַמְּסֻדָּר, כִּי מִתּוֹכוֹ וּמֵעַצְמוּתוֹ הוּא נוֹבֵעַ, מִתּוֹךְ סֵדֶר־הַחַיִּים שֶׁל הַתְּקוּפוֹת הַקְּצָרוֹת הַקְּדוּמוֹת, עַד הַגִּיעוֹ לִידֵי מִדָּתוֹ זוֹ, שֶׁהוּא מַתְחִיל לְהִתְרוֹמֵם בִּפְעֻלַּת כִּשְׁרוֹנָהּ שֶׁל הַאֻמָּה בְּהִתְגַּלּוּתָהּ הַבְּחִירִית, – בְּתִקּוּן הָעִוּוּתִים שֶׁל הֶעָבָר. ", + "אִם יָרְדוּ יְחִידִים מֵהָאֻמָּה מִמַּדְרְגַת־הַחַיִּים, הַמְּלֵאִים אוֹר־קֹדֶשׁ וָחֹפֶשׁ, וְיֵעָשׂוּ לַעֲבָדִים בְּשָׁכְחָם אֶת עֶרְכָּם הָאֲצִילִי, וְ\"אֹזֶן שֶׁשָׁמְעָה עַל הַר סִינַי: ‘כִּי לִי בְּנֵי יִשְׂרָאֵל עֲבָדִים, עֲבָדַי הֵם וְלֹא עֲבָדִים לַעֲבָדִים' – וְהָלָךְ זֶה וְקָנָה אָדוֹן לְעַצְמוֹ,\" הִנֵּה בָּאָה הֲשָׁבַת הַכָּבוֹד הָאִישִׁי וְחֵרוּתוֹ, מִתּוֹךְ זֶרֶם־חַיִּים שֶׁל קְדֻשַּׁת עֶלְיוֹן הַשּׁוֹפֵעַ מֵהַמָּקוֹר הַיוֹתֵר עֶלְיוֹן, שֶׁמִּמֶּנּוּ הַאֻמָּה יוֹנֶקֶת אֶת אוֹר נִשׁמָתָהּ, – וּדְרוֹר נִקְרָא בָאָרֶץ לְכָל יוֹשְׁבֶיהָ. וּלְעֻמַּת אִי־שׁוְיוֹן־הַמִּשְׁקָל שֶׁל מַצַּב הָרְכוּשׁ הַקַּרְקַעִי, שֶׁהוּא בָּא מֵרִפְיוֹן יָדַיִם וְרוּחַ מִכָּל חַטֹּאת הָאָדָם, הַמַּכְשִׁילוֹת אֶת כּחֹוֹ, עַד שֶׁהוּא יוֹרֵד מִנַּחֲלַת אֲבוֹתָיו, – בָּאָה הֲשָׁבָה, הַמַּתְאֶמֶת כְּפִי עֶרְכָּהּ שֶׁל הַאֻמָּה בְּרֵאשִׁית מַטָּעָהּ, בָּרְכוּשׁ הַיְּסוֹדִי הַזֶּה לְאוֹתָם אֲשֶׁר הִכְבִּידָה עֲלֵיהֶם תִּגְרַת הַחַיִּים וַתְּעַוֵּת אֶת מִשְׁקָלָם, \"בִּשְׁנַת־הַיּוֹבֵל הַזֹּאת תָּשֻׁבוּ אִישׁ אֶל־אֲחֻזָּתוֹ.\"", + "וְדַוְקָא בִּתְעוּפָה מְלֵאָה חַיִּים כְּמוֹ אֵלֶּה מִתְרוֹמֶמֶת הַאֻמָּה לִרְכֹּס אֶת חַיֶּיהָ עִם חַיֵּי הָאָדָם בִּכְלָלוֹ, ע\"י אֶמְצָעוּתָם שֶׁל אִישִׁים יְחִידִים – הַגֵּרִים הַתּוֹשָׁבִים – הָעוֹמְדִים בִּכְלָלוּתָם בְּתוֹךְ הָאֱנוֹשִׁיּוּת הַכְּלָלִית וּמְַרִגּישִׁים בְּקְִרבָּם גַּם־כֵּן יָחָשׂ מְֻיחַד אֶל נְטִיֹּותֶיהָ הָרַעֲנָנוֹת וּשְׁאִיפוֹתֶיהָ הָרוּחָנִיּוֹת שֶׁל הָאֻמָּה, וְדַוְקָא אָז מִתְכַּנֶּסֶת בָּהּ הַתַקִּיפוּת הַפְּנִימִית לִדְחוֹק אֶת הַחֵלֶק הַסִּיגִי שֶׁבְּעַצְמָהּ, כְּדֵי שֶׁיָאִיר יֶפָה הַמָּאוֹר הַכְּלָלִי הַמַּבְהִיק. \"אֵין עֶבֶד עִבְרִי נוֹהֵג וְלֹא גֵּר תּוֹשָׁב נוֹהֵג אֶלָּא בִּזְמַן שֶׁהַיּוֹבֵל נוֹהֵג\" (ערכין).", + "כָּל אֵלֶּה יַחַד הֵם סִימָנֵי־חַיִּים עֶלְיוֹנִים, שֶׁצְּרִיכָה לְגַלּוֹתָם אֻמָּה זוֹ, שֶׁמּוּסָר־לְאֻמִּי אֱלהִֹי כָּזֶה חַי בְּקִרְבָּהּ, וְנָכוֹן הוּא לְפָנֶיהָ, בִּהְיוֹתָהּ מְבֻנָּה בְּכָל תַּכְסִיסֶיהָ בְּרוּם עִלּוּיָהּ הַמְּדִינִי \"כְּשֶׁכָּל יוֹשְׁבֶיהָ עָלֶיהָ,\" – לְמַעַן יַעֲלֶה בְּיָדָהּ תַּכְסִיס הִתְגַּלּוּת הַהַכָּרָה שֶׁל הַיֹּשֶׁר הָאֱלֹהִי, הָעֹומֵד לְמַעֲלָה מִסְּגֻלָּתָה הַמּוּכָנָה עִמָּהּ מִכְּבָר, הַשֹּׁומֶֶרת עַל תַּפְקִידֶיהָ שֶׁלּאֹ יֵרְדוּ וְלאֹ יִמָּחוּ כָּלִיל.", + "כְּשֶׁהַבְּחִיָרה הַמְקֻלְקֶלֶת מַשְׁקַעַת אֶת אֹור עִלּּוי הַחִַיּים שֶׁל \"רְחוֹבוֹת־הַנָּהָר,\" הַהוֹלֵךְ וּמִשְׁתַפֵּךְ גַּם מֵעַל לִגְבוּל יִשְׂרָאֵל, הִיא פּוֹגֶמֶת אֶת יְסוֹד הַסְּגֻלָּה הַטִּבְעִית. אִי־אֶפְשָׁר לָהּ אָמְנָם לְהַכְּחִידָהּ, אֲבָל בְּיָדָהּ לְהַשְׁקִיעָהּ בְּמַעֲמָקִים, עָמוֹק־עָמוֹק, עַד אֲשֶׁר תֵּעָלֵם זְמַן רַב, עִדָּן וְעִדָּנִים, וְהָעַם יְקַו לְאוֹר וָאַיִן, עַד בֹּא עֵת־קֵץ. ", + "הַתּוֹרָה, בְּדֵעוֹתֶיהָ חֻקֶּיהָ וּמִשְׁפָּטֶיהָ, לְחַיֵּי הַיָּחִיד וְהַצִּבּוּר, הִיא הָאַסְפַּקְלְַרָיא הַמְאִיָרה, שֶׁבְּתֹוכָהּ מִשְׁתַקֶּפֶת כָּל מַעֲלַת רוּחַ הַאֻמָּה, בֵּין הָרוּחַ הַסְּגֻלִּי הַטִּבְעִי שֶׁל הַשְּׁמִטָּה וּבֵין רוּחַ עֶלְיוֹן רוּחַ אֱלהִֹים־חַיִּים שֶׁל הַיּוֹבֵל, הַמִּתְגַּלֶּה בְּהִתְגַּלּוּתָהּ הַבְּחִירִית. כָּל־זְמַן שֶׁהִיא מִשְׁתַּמֶּרֶת, בְּרוּחָהּ וּבְפָעֳלֶיהָ, בְּתוֹךְ הַאֻמָּה וְהָאָרֶץ וְסִדְרֵי־הַחֶבְרָה, הֲרֵי הִיא נוֹתֶנֶת עֹז וְתַעֲצוּמוֹת לָעָם. הַדְּבֵקוּת־בֶּאֱלהִֹים הָרַעֲנָנָה מְשַׁעֲשַׁעַת הִיא אָז אֶת נִשְׁמַת־הַחַיִּים שֶׁלּוֹ וּמַרְנֶנֶת אֶת הַלֵּב שֶׁל כָּל פְּרָט. הִיא הוֹלֶכֶת וְזוֹרֶמֶת עַל אוֹר הָאֱמוּנָה הָאֱלֹהִית ע\"פ הַכָָּרתָהּ שֶׁל הַאֻמָּה מִצַּד נִשְׁמַת סְגֻלָּתָהּ הַטִּבְעִית, אֲשֶׁר בֵּירוּרֶיהָ הַתּוֹלַדְתִּיִּים שֶׁהִיא מְעֻטֶּרֶת בָּהֶם, בְּנִזְרֵי יְשׁוּעָה מִדּוֹר־דּוֹרִים, הֵם מַכְשִׁירִים אֶת הַכָּרָתָהּ הָאֱלֹהִית הַמְּיֻחֶדֶת לְפִי צִבְיוֹנָהּ הַפְּרָטִי. וְהַהַכָּרָה הַמְּיֻחֶדֶת הַזּוֹ הוֹלֶכֶת וּפוֹעֶלֶת וְחוֹזֶרֶת וּמִתְפַּעֶלֶת מֵהַטּוֹב הַכְּלָלִי שֶׁל אוֹר אֱלֹהִים, שֶׁבָּאָדָם וּבָעוֹלָם, הִיא מְטִיבָה אוֹתוֹ, מְסַגֶּלֶת אוֹתוֹ אֵלֶיהָ בְּהַטְבִּיעָהּ בּוֹ אֶת צִבְיוֹנָהּ הַפְּרָטִי, וּמַכְשִׁירָתוֹ בָּזֶה לְמַלֵּא חַדְרֵי כָּל רוּחַ וָנֶפֶשׁ בְּרִגְשֵׁי־טֹהַר וְחֶדְוַת־יֹשֶׁר הַמְּבֻסָּסִים בְּנִצְחִיּוּתָם בְּעֶדְנָם הָאֱלֹהִי, שֶׁהוּא מַצִּילָם מִכָּל יֵאוּשׁ וּמְשַׂגְּבָם יֶשַׁע עֲדֵי עַד.", + "עוֹלָה הִיא הַאֻמָּה בְּרוּם מַעֲלוֹתֶיהָ אֵלֶּה – כְּשֶׁהִיא מַכֶֶּרת אֶת רוּחָהּ הַעַצְמָי. הַכָּרָה זוֹ הִיא מְבִיאָה אוֹתָהּ לְהֵעָטֵר בְּגֹדֶל לֵבָב בְּתוֹרַת־אֱלֹהִים אֲשׁר עִמָּדָהּ, הִיא מַרְכִּיבָתָהּ עַל בָּמֳתֵי אָרֶץ. וְעַד כַּמָּה שֶׁיִּהְיוּ חַיֵּי כָּל הַסְּבִיבָה כֻּלָּהּ בִּלְתִּי־מֻכְשִָׁרים אֹו מְנֻגָּדִים לְאוֹתָהּ הָרוֹמְמוּת הָאֱלהִֹית, שֶׁרוּחַ יִשְׂרָאֵל שׁוֹאֵף אֵלֶיהָ, לאֹ תִּלָּכֵד בִּמְצוּדָתָם, וְאֶת דַּרְכָּהּ תֵּלֵךְ לָבֶטַח. אָז תְּעוֹרֵר אֶת סְגֻלַּת־טִבְעָהּ וְאֶת הוֹד חֵיל בְּחִירָתָהּ אַחֲרֶיהָ. הַשְּׁמִטָּה וְהַיּוֹבֵל יַחְדָו יִהְיוּ תַּמִּים עַל רֹאשָׁהּ וְהָאָרֶץ תַּעֲנֶה לְעֻמָּתָהּ בְּחֵילָהּ הָרוּחָנִי הָאָצוּר בְּקִרְבָּהּ, הַמַּתְאִים לְחֶדְוַת הַשְּׁמִטָּה וְרִנְנַת הַיּוֹבֵל. \"וְצִוִּיתִי אֶת־בִּרְכָתִי לָכֶם בַּשָּׁנָה הַשִּׁשִּׁית וְעָשָׂת אֶת־הַתְּבוּאָה לִשְׁלשֹׁ הַשָּׁנִים.\" \"יִרְעֲפוּ נְאוֹת מִדְבָּר וְגִיל גְּבָעוֹת תַּחְגּרְֹנָה.\" \"לָבְשׁוּ כָרִים הַצּאֹן וַעֲמָקִים יַעַטְפוּ בָר יִתְרוֹעֲעוּ אַף יָשִׁירוּ.\"", + "כְּשֶׁעֻמְּמָה בְּיִשְׂרָאֵל הַכַּרַת הַרוּחַ הַעַצְמִי \"זָנַח יִשְׂרָאֵל טוֹב,\" שָׁכַח אֶת עֻזּוֹ וְגַאֲָותוֹ. הַמַבָּט הַחִיצוֹנִי עַל הַסְּבִיבָה הְָרחָבָה הַבִּלְתִּי־מְפֻתַּחַת, הַפִּרְאִית בְּטִבְעָהּ וּבִבְחִירָתָהּ גַּם יַחַד, הִשְׁכִּיחַ מִמֶּנּוּ אֶת גְּדֻלַּת סְגֻלָּתוֹ. אָז הֻסְעוּ מִן הַלֵּב תְּשׁוּקַת הַחַיִּים הָאֱלֹהִיִּים וְעֲדָנֵיהֶם וְחֶמְדַת מְשׂוֹשָׂם וְחֵילָם בְּהִתְגַּלְּמָם בְּפֹעַל, בְּאֶרֶץ־הַחַיִּים. טָהֳרַת הַשֵּׂכֶל הַפָּשׁוּט וְהַבָּרוּר הֻשְׁבְּתָה, זִיו הַצֶּדֶק הוּעַם. אֶת עֶמְדָּתָם לָקְחוּ הַדִּמְיוֹן הַגַּס שֶׁל הַחֶבְרָה הַפְּרוּעָה וְרֶשַׁע־כֶּסֶל שֶׁל הַהֲזָיוֹת הָאֱלִילִיּוֹת וְתוֹעֲבוֹתֵיהֶן. בְּמַשָּׁאוֹן כֻּסְּתָה הַסְגֻלָּה הָאֱלהִֹית הַאֲצוּלָה בְּנִשְׁמַת הַאֻמָּה וְלֹא תּוּכַל עוֹד לָקַחַת לֵב חֶמְדַת חַיֵּי טֹהַר, שֶׁקֶט וָישֶֹׁר. תְּכוּנַת הַאֻמָּה בְּרִדְתָּהּ הוֹסִיפָה יְרִידָה גּם לִתְכוּנַת רוּחַ הָאָרֶץ שֶׁהוּא מַתְאִים עִמָּהּ הַתְאָמָה נִצַחַת: בְּחֻלְשַׁת נִשְׁמַת הַאֻמָּה לֹא תִּתֵּן סְגֻלַּת הַאֶָרץ אֶת תַּפְקִידָהּ. רוּחַ הָאֶָרץ, רוּחַ אֶֶרץ חֶמְדָּה הַמְלֵאָה שִׁירַת־קֹדֶשׁ וְרִנְנַת־יָהּ, יָרַד מַטָּה־מַטָּה. \"וַתִּטְמָא הָאָרֶץ וָאֶפְקֹד עֲונָהּ עָלֶיהָ וַתָּקִא הָאָרֶץ אֶת יֹשְׁבֶיהָ.\" רוּחַ הָאֻמָּה בִּכְלָלָהּ סָפַג אֶל תּוֹכוֹ יְסוֹדוֹת רָעִים וְזָרִים, עַד אֲשׁר הֵעִיב אֶת טָהֳרָתוֹ הָעַצְמָאִית. ", + "\"כִּי זָנְתָה אִמָּם הֹבִישָׁה הוֹרָתָם.\" אַף בְּכָל הַצִּיּוּרִים הַיּוֹתֵר קְדוֹשִׁים, הַחֲתוּמִים בְּאָפְיָהּ שֶׁל הָאֻמָּה, הֻטַּל הָרַעַל, \"חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי הָיוּ עָלַי לָטֹרַח נִלְאֵיתִי נְשׂאֹ.\" וְהַחַיִּים הַלְּאֻמִּיִּים, אַחֲרֵי אֲשֶׁר הֻטַּמָּאוּ, הוֹסִיפוּ לָהּ חֳלָיִים מוּסָרִיִּים כַּבִּירִים, וַיִּהְיוּ עִם שְׁאוֹנָם הַמְּדִינִי רַק לִמְהוּמָה פְּנִימִית הַמְּהַמֶּמֶת אֶת הַנֶּפֶשׁ. שְׁנֵי הַיְּסוֹדוֹת, הָאֻמָּה וְהָאָרֶץ, אֲשֶׁר בִּבְרִיאוּתָם הֵם מוֹסִיפִים זֶה לָזֶה כָּל־כָּךְ לִוְיַת־חֵן, כָּל־כָּךְ אֹמֶץ וָעֹז, הֵחֵלוּ מַשְׁפִּיעִים זֶה לָזֶה בַּחֲלוֹתָם – לְרָעָה וְלִזְוָעָה, עַד אֲשֶׁר הֻכְרְחָה לָקַחַת מַעֲמַד הָרְפואָּה הָרַחְמָניִת־הָאַכזְרִָיהָּ, הַנתִּּוחַּ הַנוּרָֹא, הִתְרַחֲקותּ הָאֻמָּה מֵהָאָרֶץ \"וּמִפְּנֵי חֲטָאֵינוּ גָּלִינוּ מֵאַרְצֵנוּ וְנִתְרַחֲקְנוּ מֵעַל אַדְמָתֵנוּ.\" ", + "בְּעֶצֶם צָרָתָהּ הַגְּדוֹלָה שֶׁל הָאֻמָּה, כַּאֲשֶׁר סָר מִקִרְבָּהּ שְׁאוֹנָם שֶׁל הַחַיִּים הַלְּאֻמִּיִּים וּמְהוּמָתָם הַמַּזֶּקֶת, הֵחֵל הָאוֹר הָרוּחָנִי לָשׁוּב לַעֲלֹות לְאִטֹּו בְּקְִרבָּהּ בַּמַּעֲלֹות אֲשֶׁר יַָרד. רוּחַ הָאֻמָּה הֹוסִיף לְהַעֲלוֹת־אֵבֶר כְּפִי מִדַּת שְׁבִיתָתוֹ מֵהַחַיִּים הַמְּדִינִיִּים, שֶׁהֵם רִאשׁוֹנִים לְטֻמְאָה בְּצִבּוּר מְקֻלְקַל. \"וָאֹמַר אֵלֶיהָ יָמִים רַבִּים תֵּשְׁבִי לִי לאֹ תִזְנִי וְלאֹ תִהְיִי לְאִישׁ וְגַם אֲנִי אֵלָיִךְ. כִּי יָמִים רַבִּים יֵשְׁבוּ בְּנֵי יִשְׂרָאֵל אֵין מֶלֶךְ וְאֵין שָׂר וְאֵין זֶבַח וְאֵין מַצֵּבָה וְאֵין אֵפוֹד וּתְרָפִים.\" \"וְהָיָה בַיּוֹם הַהוּא נְאֻם יְהוָה וְהִכְרַתִּי סוּסֶיךָ מִקִּרְבֶּךָ וְהַאֲבַדְתִּי מרְַכבְּתֹיֶך והְכִרְַתיִּ ערֵָי ארְַצךֶ והְרַָסתְיִּ כלָּ מבִצְרֶָיך.ָ והְכִרְַתיִּ כְשָׁפִים מִיָּדֶךָ וּמְעוֹנְנִים לאֹ יִהְיוּ לָךְ. וְהִכְרַתִּי פְסִילֶיךָ וּמַצֵּבוֹתֶיךָ מִקִּרְבֶּךָ וְלאֹ תִשְׁתַּחֲוֶה עוֹד לְמַעֲשֵׂה יָדֶיךָ.\"", + "\"וַהֲשִׁמֹּתִי אֲנִי אֶת הָאֶָרץ וְשָׁמְמוּ עָלֶיהָ אֹיְבֵיכֶם הַיֹּשְׁבִים בָּהּ. וְאֶתְכֶם אֱזָרֶה בַגּוֹיִם וַהֲרִיקתִֹי אַחֲרֵיכֶם חָרֶב וְהָיְתָה אַרְצְכֶם שְׁמָמָה וְעָרֵיכֶם יִהְיוּ חָרְבָּה. אָז תִּרְצֶה הָאָרֶץ אֶת שַׁבְּתֹתֶיהָ כֹּל יְמֵי הֳשַׁמָּה וְאַתֶּם בְּאֶרֶץ אֹיְבֵיכֶם אָז תִּשְׁבַּת הָאָרֶץ וְהִרְצָת אֶת שַׁבְּתֹתֶיהָ. כָּל יְמֵי הָשַּׁמָּה תִּשְׁבֹּת אֵת אֲשֶׁר לֹא שָׁבְתָה בְּשַׁבְּתֹתֵיכֶם בְּשִׁבְתְּכֶם עָלֶיהָ.\" ", + "\"וְהָאָרֶץ תֵּעָזֵב מֵהֶם וְתִרֶץ אֶת שַׁבְּתֹתֶיהָ בָּהְשַׁמָּה מֵהֶם וְהֵם יִרְצוּ אֶת עֲונָם יַעַן וּבְיַעַן בְּמִשְׁפָּטַי מָאָסוּ וְאֶת חֻקֹּתַי גָּעֲלָה נַפְשָׁם.\"", + "יִשְׂרָאֵל בַּגּוֹלָה עָזַב אֶת דַאֲגָתוֹ מִכָּל עִנְיְנֵי־חוֹל מִצַּד כְּלָלוּת הָאֻמָּה. שָׂם אֶת עֵינָיו וְלִבּוֹ רַק בַּשָּׁמַיִם מִמַּעַל. לִבּוֹ לֹא הָלַך עוֹד לְהַרְבּוֹת חַיִל רֶכֶב וָסוּס, כְּכָל גּוֹי עַל אַדְמָתוֹ: וּבִכְלָל לֹא הָיָה עוֹד לִכְלָל הָאֻמָּה שׁוּם עֵסֶק חָמְרִי. יַחַד עִם זֶה חָדַל לַעֲגבֹ אֶל כָּל תַּזְנוּנֵי הַגּוֹיּם הָרַבִּים. וְרוּחַ־ד' הֵחֵל לְפַעֲמוֹ לְהַשְׂכִּיל אֶל עֵרֶךְ הַאָדָם וּמַעֲלַת נִשְׁמָתוֹ, וְכֵן לְהוֹקִיר בְּיִחוּד אֶת עֶרְכָּהּ הָרוּחָנִי שֶׁל הָאֻמָּה וְיִתְרוֹנָהּ הָאֱלהִֹי. הַתּוֹרָה נִתְחַבְּבָה עָלָיו מִזָּהָב וּמִפָּז רַב כְּבִימֵי־נְעוּרָיו הַטוֹבִים. עַל קְדֻשַּׁת הָאֱמוּנָה וְהַמִּצְוֹת יָצָא לַהוֹרֵג בְּשִׂמְחַת־לֵבָב. עֵינָיו וְלִבּוֹ, אֲשֶׁר הָיוּ בַּשָּׁמַיִם תָּמִיד, הֶעֱלוּ אֲרוּכָה לְכָל מְשׁוּבוֹת הַחַיִּים הַלְּאֻמִּיִּים וּלְכָל פִּשְׁעֵיהֶם, וּמֵעֵת אֲשֶׁר הִתְרַחֵק מֵאַרְצוֹ פָּנָה תָּמִיד אֵלֶיהָ, – אֲבָל לֹא בְּמַבָּט גַּס, לֹא כְּכָל שׁוֹכֵן־בֵּית־חֹמֶר הַמִּשְׁתוֹקֵק אֶל אֶרֶץ מְכוֹרָתוֹ מִפְּנֵי שֶׁהִיא מַשְׂבִּיעָתוֹ לֶחֶם וּמְסַפֶּקֶת לוֹ אֶת חֲפָצָיו הַחָמְרִיִּים, כִּי בְעֵינַיִם מְלֵאוֹת חִבַּת קדֶֹשׁ הִבִּיט אֵלֶיהָ, אֶל סְגֻלָּתָהּ הַפְּנִימִית, הַמַּתְאִימָה לַתְּשׁוּקָה הָאֱלהִֹית אֲשֶׁר הֵחֵלָה לָשׁוּב לְתוֹכוֹ.", + "כֵּן הָאָרֶץ הִתְנַעֲרָה מִטֻּמְאָתָהּ. \"שִׁכּוֹרֵי־אֶפְרַיִם,\" שָׂרִים סוֹרְרִים וְחַבְרֵי גַּנָּבִים, אֹהֲבֵי שֹׁחַד וְרוֹדְפֵי שַׁלְמוֹנִים, הַבּוֹעֲטִים מֵרֹב טוֹבָה, נִמְחוּ מִמֶּנָה יַחַד עִם כָּל חָסְנָה וְתִפְאַרְתָּהּ. אַחַר יָמִים רַבִּים הֵחֵלָה, אָמְנָם לִמְשֹׁךְ אֵלֶיהָ לְאִטָּהּ נִדָּחִים יְחִידִים, – אֲבָל רַק בְּכֹחָהּ לֶאֱלֹהִים, בִּקְדֻשָּׁתָהּ הָעֶלְיוֹנָה הַמִּתְעַלָּה עַל כָּל חֵפֶץ חַיֵּי־חֹמֶר וּדְרִישַׁת מִשְׁטְרֵי־לְאֹם.", + "\"קֵץ יְשׁוּעָה נִסְתַּם חָרָךְ. \"לִבָּא לְפוּמָא לאֹ גַּלְיָא.\" מִי בָּא בְסוֹד ד' לָדַעַת מָתַי הָטְהֲרוּ כָּלִיל הָאָרֶץ וְהַגּוֹי מִטֻּמְאַת־הַנִדָּה אֲשֶׁר לָהֶם, מָתַי שָׁב הָרוּח, הַמִּסְתַתֵּר בְּעַצְמוּתוֹ וְנִגְלָה בִּפְעֻלּוֹתָיו, כְּפִי מִדַּת הַכְשָׁרַת הַמַּצָּבִים הַחִיצוֹנִים הַמַּכְשִׁירִים אֶת הִתְגַלּוּתוֹ בָּאֻמָּה וּבָאָרֶץ, – אֶל טָהֳרוֹ וְחָסְנוֹ, וּמָתַי הִגִּיעָה עֵת־דּוֹדִים, אֲשֶׁר בְּהִתְחַבֵּר הָאֻמָּה וְהָאָרֶץ יַחַד יִפְעַל כָּל אֶחָד מֵהֵם עַל חֲבֵרוֹ לְטוֹבָה וְלִבְרָכָה, וְלאֹ כַּאֲשֶׁר הָיוּ בִּימֵי הַחֹשֶׁךְ, – אֵין אִתָּנוּ יוֹדֵעַ עַד־מָה. וּבְכֵן עֵינֵינוּ נְשׂוּאוֹת לַחֲזוֹת אֶת חֶבְיוֹנֵי־הַמִסְתָּרִים בִּמְקוֹם־רוֹאִים, – בַּחֲזוֹן קֵץ הַמְגֻלֶּה, אֲשֶׁר חֲכָמִים מֵאָז הִבִּיעוּ: \"אֵין לָךְ קֵץ מְגֻלֶּה מִזֶּה, שֶׁנֶּאֱמַר: \"וְאַתֶּם הָרֵי יִשְׂרָאֵל עַנְפְּכֶם תִּתֵּנוּ וּפֶרְיְכֶם תִּשְׂאוּ לְעַמִּי יִשְׂרָאֵל כִּי קֵרְבוּ לָבוֹא.\" \"וּפָנִיתִי אֲלֵיכֶם וְנֶעֱבַדְתֶּם וְנִזְרַעְתֶּם, וְהִרְבֵּיתִי עֲלֵיכֶם אָדָם כָּל בֵּית יִשְׂרָאֵל כֻּלּהֹ וְנשְֹׁבוּ הֶעָרִים וְהֶחֳרָבוֹת תִּבָּנֶינָה, וְהִרְבֵּיתִי עֲלֵיכֶם אָדָם וּבְהֵמָה וְרָבוּ וּפָרוּ וְהוֹשַׁבְתִּי אֶתְכֶם כְּקַדְמוֹתֵיכֶם וְהֵטִבֹתִי מֵרִאשׁתֵֹיכֶם וִידַעְתֶּם כִּי אֲנִי ד'.\"", + "כָּל עוֹד שֶׁלּאֹ כָּלָה זַעַם, כָּל זְמַן שֶׁבְּמַעֲמָקֵי רוּחַ הָאֻמָּה וְהָאָרֶץ לאֹ סָרָה עֲדַיִן חֶלְאָתָם מֵהֵם, הָיְתָה אָז כָּל סִבַּת פְּנוֹתָם רַק אֶל עָל, אֶל קדֶֹשׁ ד', רַק מֵרוֹב שׁוֹמְמוּתָם, מִפְּנֵי שֶׁלּאֹ הָיָה לָהֵם כָּל עִנְיָן לָקַחַת לֵב אָדָם הַחַי חַיֵּי חמֶֹר עֲלֵי אֲדָמוֹת: אֲבָל אִם יִתְגַּלּוּ אָז בְּחַיֵּי־חֶבְרָה וּמִשְׁטַר־אָרֶץ, מִיָּד יִתְגַּלֶּה רוּחַ־הָעִוְעִים אֲשֶׁר בְּחֻבָּם וְהַהַשְׁחָתוֹת הָעַתִּיקוֹת תָּשׁוֹבְנָה וּתְקִיצֵינָה. בְּכֵן נִסְתַּם עַד אָז כָּל חֲזוֹן־רוּחַ, הָאָרֶץ נִשְׁכְּחָה כְּמֵת מִלֵּב כְּלַל הָאֻמָּה, וְהַיְחִידִים, שֶׁעָלָה עַל לִבָּם לִפְנוֹת אֵלֶיהָ, לאֹ הָיָה לָהֵם כְּלָל שׁוּם עִנְיָן הַמִתְיַחֵס לְצִדָּהּ הַחָמְרִי האָרְַציִ.", + "אֲבָל בְּמִדַּת הִתְמַלְּאוּת הַסֵּאָה שֶׁל גַּעַַרת ד' וְתֹוכַחְתֹּו, שֶׁהִיא מְֵרקָה לֹא רַק אֶת הַיְחִידִים, – שֶׁהֵם שָׁבוּ בְֻּרבָּם בִּימֵי־הִגָּלוֹת הָרִאשׁוֹנִים, – כִּי־אִם אֶת רוּחַ הָאֻמָּה בִּכְלָלהּ, וַתְּרוֹמֵם אִתּוֹ יַחַד אֶת רוּחַ הָאָרֶץ אֲשֶׁר נִשְׁפַּל בִּימֵי־הָרָעָה, – בְּמִדָּה זוֹ הֵחֵלוּ דַרְכֵי צִיּוֹן הָאֲבֵלוֹת לְבָקֵשׁ אֶת תַּפְקִידָן. הָעַם אֲשֶׁר נֶעֱזַב מֵהֵן הֵחֵל לַחֲשׁוֹב עַל דְּבַר חֵפֶץ שׁוּבוֹ אֶל עָרָיו וְאֶל אַרְצוֹ, לִמְצאֹ שָׁמָּה חַיִּים שְׁלֵמִים, חַיִּים הַמְּמַלְּאִים אֶת כָּל הַפָּגוּם מִצַּד הַחֹמֶר וְהָרוּחַ, גַּם יַחַד. רַק זֶה מִקָּרוֹב הֵחֵל הָרוּחַ לְפָעֵם, בַּמִּסְתָּרִים בָּא, עוֹד סֵתֶר־פָּנִים לוֹ, מְיֻדָּעָיו הָרַבִּים לאֹ יוּכְלוּ לְהַכִּירוֹ וְיוֹדְעָיו לאֹ חָזוּ יָמָיו. אַף אִם נִרְאָה מֵרֵאשִׁית צְמִיחֲתוֹ בַּחֲזוֹן־לֵב לִקְדוֹשֵׁי־רוּחַ, – רָאוּהוּ וְלאֹ הִכִּירוּהוּ בְּעֻזּוֹ וּמַמָּשׁוּתוֹ, עַד אֲשֶׁר בִּמְסִבּוֹת הִתְהַפֵּךְ וְהִנֵּהוּ הוֹלֵךְ וְנִגְלֶה. הַשְּׂדֵרוֹת הַקְּרוֹבוֹת יוֹתֵר לַחֲפָצִים חָמְרִיִּים הִנָּן רִאשׁוֹנוֹת לְהַכִּיר אֶת פְּעָמָיו. תְּכוּנָתוֹ, הַמְּלֵאָה עִנְיָן לַחֲפָצִים חָמְרִיִּים, חֵפֶץ הָאָרֶץ, הָעֲבוֹדָה, הַסֵּדֶר וְהַמִּשְׁטָר הַחֶבְרָתִי, לאֹ זָרָה הִיא לְרוּחָם כְּמוֹ לְרוּחַ בְּנֵי עָלִיָּה הַמְּיֻחָדִים שֶׁל עַם מְמֻשָּׁךְ וּמְמֹרָט אֲשֶׁר שָׁכַח חַיִּים וְנָשָׁה טוֹבָה. –", + "וְכָאן אַנְשֵׁי־לֵב נִתְבָּעִים לָבֹא לַעֲמוֹד בַּמַּעֲרָכָה, לְחַזֵּק יָדַיִם רָפוֹת, לְרוֹמֵם רוּחַ כָּל מִתְיָאֵשׁ וּלְאַמֵּץ כָּל כּוֹשֵׁל, לִקְרוֹא בְקוֹל גָּדוֹל: \"צִיּוֹן, אַל יִרְפּוּ יָדָיִךְ!\". הִנֵה נִשְׁמַת אֱלֹהִים חַיִּים הָעֲלוּמָה, אֲשֶׁר יָשְׁבָה בְּסֵתֶר הַמַּדְרֵגָה בְּכָל יְמֵי הַגָּלוּת, הוֹלֶכֶת וּמִתְגַּלָּה. אֶת הוֹדָהּ וְיִפְעָתָהּ הֲלֹא לֹא תּוּכַל לְגַלּוֹת רַק בּעַמָּהּ הַחַי חַיִּים שְׁלֵמִים עַל אַדְמָתוֹ. כְּשֵׁם שֶׁאֵין הַשְּׁכִינָה שׁוֹרָה בְּאִישׁ יְחִידִי אֶלָּא עַל גִּבּוֹר וְעָשִׁיר וּבַעַל־קוֹמָה, אֶלָּא שֶׁכָּל זֶה לאֹ יִסְכּוֹן מְאוּמָה בִּלְתִּי הַמַּעֲלוֹת הָרוּחָנִיּוֹת שֶׁל חָכְמָה וַעֲנָוָה, – כָּך אֵין הַשְּׁכִינָה הַכְּלָלִית שׁוֹרָה אֶלָּא בְּעַם מָלֵא גְּבוּרָה, עֹשֶׁר, וְקוֹמְמִיּוּת, אֶלָּא שֶׁכָּל אֵלֶּה יִמְצְאוּ אֶת עֶרְכָּם רַק בְּהֵעָשׂוֹתָם בְּסִיסִים לְהָאוֹר הָרוּחָנִי הָאֱלהִֹי, הַמְמֻלָּא אוֹר ד' וְעַנְוַת־צֶדֶק.", + "בְּנֶפֶשׁ נִדְהָמָה וּבְבְִרכַּיִם כֹּושְׁלֹות מֵעֹצֶר רָעָה וְיָגֹון, שֶׁל עָקַת־אוֹיֵב וְשִׁפְלוּת נְדוּדִים, בְּאֶפֶס תִּקְוָה וְנִחוּמִים בְּאַדְמַת נֵכָר, בָּאוּ אֶל הָאָרֶץ פְּזוּרֵי־גּוֹלָה, שְׂרִידִים יְחִידִים. עֵינֵיהֶם הַטְּרוּטוֹת, מֵרוֹב אֲפֵלָה שֶׁל גּוֹלָה אַחַר גּוֹלָה, לֹא תּוּכַלְנָה עוֹד לִסְבּוֹל אֶת כָּל תֹּקֶף הָאוֹר הַגָּדוֹל הַזָּרוּעַ בָּאָרֶץ. הַקּוֹמָה עוֹד לאֹ נֵזְדַּקְּפָה, הָרוּחַ עוֹד לאֹ נִתְעוֹדֵד, הַנְּשָׁמָה הָאֱלֹהִית עוֹד לֹא נִתְגַּלְּתָה בִּתְעוּפַת עֻזָּהּ. אֲבָל קַוִּים בּוֹדְדִים שֶׁל אוֹרָה פְּזוּרִים בְּכָל עֲבָרִים, הַקֵּץ־הַמְּגֻלֶּה הוֹלֵךְ וְקָרֵב, וְכָל אֲשֶׁר רוּחַ־ד' מְפַעֲמוֹ יָחוּשׁ לִהְיוֹת מֵהַבּוֹנִים הָרִאשׁוֹנִים הַבּוֹנִים אֶת בִּנְיָן הָאֻמָּה בְּאֶרֶץ־חֶמְדַּת־עוֹלָמִים!", + "כְּמוֹ שֶׁצְעִירָה הִיא קוֹמְמוּת עַמֵּנוּ עַל אַדְמַת הַקּדֶֹשׁ; כְּמוֹ שֶׁדַּל וְקָטָן הוּא בִּנְיָנֵנוּ לְעֻמַּת תִּקְוָתֵנוּ הַגְּדוֹלָה, שֶׁהִיא נֶאֱדֶרֶת בִּימִין ד' רוֹמְמָה \"לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ וְלֵאמֹר לְצִיּוֹן עַמִּי אָתָּה,\" כֵּן דַק וְחָלוּשׁ הוּא הָרוּחַ הַמֻּרְגָּשׁ בְּקִרְבֵּנוּ מֵרוֹמְמוּתָהּ שֶׁל אֶרֶץ־חֶמְדָּה. וַהֲדַר־כָּבוֹד אֶל הַמִּתְגַּלֶּה בִּקְדֻשַּׁת הַיּוֹבֵל וְהַשְּׁמִטָּה עַל אַדְמַת הַקֹּדֶשׁ, הַנּוֹתֵן עזֹ וְתַעֲצוּמוֹת לָעָם, רַק מֵרָחוֹק עוֹד יֵרָאֶה לָנוּ. אָמְנָם מְחַיּוֹת הֵן אֶת רוּחֵנוּ הַמִּצְוֹת־הַתְּלוּיוֹת־בָּאָרֶץ כַּמָּה שֶׁעוֹלֶה בְּיָדֵינוּ לְקַיֵּם מֵהֵן גַּם כָּעֵת, אִם כִּי עֳדַיִן אֵין לָנוּ שׁוּם דָבָר בִּשְׁלֵמוּתוֹ. אֲבָל הִגִּיעָה הַשָּׁעָה לִתְחִיַּת הַתּוֹרָה הַמְּכֻוֶּנֶת לְעֻמַּת תְּחִיַּת הָאָרֶץ: תַּלְמוּדָן שֶׁל הַמִּצְוֹת־הַתְּלוּיוֹת־בָּאָרֶץ הֵחֵל לִהְיוֹת הוֹלֵךְ וְנֶחְשָׁב, לְכָל עַם ד' הַמַּפְנֶה פָּנָיו אֶל אַרְצוֹ בְּרוּחַ ד' אֲשֶׁר עָלָיו, – לְחוֹבָה קְדוֹשָׁה יֶתֶר עַל הַחוֹבָה הַכְּלָלִית הַמַקֶּפֶת אֶת כָּל הַתּוֹרָה כֻּלָּהּ; וּבְיוֹתֵר הֵחֵלָה חוֹבָתוֹ לְהִגָּלוֹת עַל יוֹשְׁבֵי אַדְמַת־הַקֹּדֶשׁ.", + "תַּלְמוּד מֵבִיא לִידֵי מַעֲשֶׂה, שִׁנּוּן הַהֲלָכוֹת בְּבֵרוּר וְהַרְחָבָה, עֲשׂוֹת סְפָרִים וְהַרְבּוֹת מֶחְקָר בָּהֵן, מְבִיאִים אֶת הַהַכָּרָה וְהָאַהֲבָה אֶל הַמִּצְוֹת־הַתְּלוּיוֹת־בָּאָרֶץ, אֲשֶׁר נִשְׁכְּחוּ שְׁנוֹת־מֵאוֹת רַבּוֹת מִכְּלָלוּת הָאֻמָּה, וְאוֹר ד', שֶׁבְּכָל אוֹת וָאוֹת וּבְכָל פְּרָט וּפְרָט מִפְּרָטֶיהָ שֶׁל תּוֹרָה, מוֹפִיעַ וּמְעוֹרֵר אֶת חֵשֶׁק שְׁמִירָתָן בְּכָל פִּרְטֵיהֶן, וְהַכָּרַת צִדְקָן וּכְבוֹדָן הוֹלֶכֶת וּמִתְרַבָּה לְפִי הַגְדַּלַת תּוֹרָתָן וְהַאֲדָרָתָהּ. ", + "וְהִנֵּה עַתָּה הִגּיעָה שְׁנַת־הַשְּׁמִטָּה לְפִי מִנְיָן הַשָּׁנִים הַמֻּחְזָק אִתָּנוּ. מֵרוֹב דַּלּוּת מַצַּב יִשּׁוּבֵנוּ בָּאָרֶץ הֶכְרֵחַ הוּא אָמְנָם לְהִסְתַפֵּק ע\"פ רוֹב בְּהוֹרָאַת־שָׁעָה, כַּאֲשֶׁר הֻסְכַּם מֵאָז ע\"פ גְּדוֹלֵי־הַדּוֹר, אֲשֶׁר נִכְנְסוּ לְתוֹךְ עמֶֹק מַצַּב הַיִּשּׁוּב הֶחָדָשׁ בְּאַרְצֵנוּ הַקְּדוֹשָׁה, וּבְהַרְגָּשָׁה נֶאֱמָנָה חָדְרוּ אֶל עֶרְכּוֹ בֶּעָתִיד, בְּחוּשָׁם שֶׁלאֹ לָבוּז לְיוֹם־קְטָנוֹת וְלָדַעַת כִּי מֵאֵת ד' הָיְתָה זֹאת, לָתֵת נִיר לְעַמּוֹ עַל אַדְמַת־קָדְשׁוֹ לִהְיוֹת לְפֶתַח־תִּקְוָה וּצְמִיחַת־קֶרֶן־יְשׁוּעָה, שֶׁגְּדוֹלָה הִיא חוֹבָתֵנוּ לְיַשֵּׁר אֶת מְסִלָּתָהּ, לִבְלִי תִּפְגַע מִכְשׁוֹלִים מִצַּד הַמִּצְוֹת־הַתְּלוּיוֹת־בָּאָרֶץ כְּכָל הָאֶפְשָׁרִי. וְאֵין הַקב\"ה בָּא בִּטְרוּנְיָא עִם בְּרִיּוֹתָיו, וְכָל הַנֶּאֱמַר לְהַקֵּל בִּמְקוֹם מִצְוָה דְּרַבִּים וּבִמְקוֹם הֶפְסֵד מְרֻבֶּה וּשְׁעַת־הַדְּחַק, – כָּל אֵלֶּה חֻבְּרוּ יַחַד בִּשְׁאֵלָה זוֹ בְּמִדָּה מְרֻבָּה כָּל־כָּךְ, עַד שֶׁאֵין לָהּ דֻּגְמָא בְּכָל הַשְּׁאֵלוֹת אֲשֶׁר נִתְעוֹרְרוּ בְּיִשְׂרָאֵל בְּחֵקֶר דִּין וּמִשְׁפָּט, בְּכָל מֶשֶׁךְ הַגָּלוּת הָאֲרֻכָּה. אֲבָל לַמְרוֹת הַפְקָעַת־הַמִּצְוָה אֲשֶׁר בְּהוֹרָאַת־שָׁעָה זוֹ יֶשְׁנָם כַּמָּה גּוּפֵי־הֲלָכוֹת, הַנִּדְרָשִׁים לִשְׁמוֹר וְלַעֲשׂוֹת בָּפעַֹל. גַּם נִמְצָאִים יְרֵאֵי ד' הַחֲרֵדִים אֶל דְּבָרוֹ מְאדֹ, אֲשֶׁר מִפְּנֵי קְדֻשַּׁת חִבַּת־הַמִּצְוֹת־הַתְּלוּיוֹת־בָּאָרֶץ וּמִצְוַת הַשְּׁבִיעִית, שֶׁעֵינֵי כָּל יִשְׂרָאֵל נְשׂוּאוֹת לְקִיּוּמָהּ בְּאֶרֶץ־חֶמְדָּה, אֵינָם חָסִים עַל הֶפְסֵד וָטרַֹח וְהֵם נְכוֹנִים לְקַיְּמָהּ בְּכָל כּחַֹ, – כָּדִין וְכַמִּשְׁפָט. בְּרוּכִים יִהְיוּ לַד' וּלְעַמּוֹ.", + "וּלְבַד־זֶה הַתַּלְמוּד בְּעַצְמוֹ יָבִיא לִידֵי מַעֲשֶׂה, שִׁנּוּן הַהֲלָכוֹת יַחֲקוֹק בִּלְבָבוֹת אֶת חִיּוּבָם בָּלֵב וּמִשְּׁמִטָּה לִשְׁמִטָּה יִתְוַסְּפוּ רַבִּים, אֲשֶׁר בְּעֹז ד' בִּלְבָבָם יַרְחִיבוּ אֶת גְּבוּל הַמִּצְוָה בְּכָל הַרְחָבָתָה וּפְרָטֶיהָ, וּבְשִׂמְחַת יִשְׂרָאֵל בְּעוֹשָׁיו בְּהַר־הַקֹּדֶשׁ הָעֹז וְהַתַּעֲצוּמוֹת אֲשֶׁר לְעַם־ד' בֶּעָתִיד יוֹסִיפוּ אֶת הַיְּכֹלֶת לְקִיּוּמָהּ הַגָּמוּר וְהַמְּשֻׁכְלָל. ", + "מֵרוּחַ ד' הַחוֹפֵף עַל עַמּוֹ וְאַרְצוֹ תָּחֵל קְדֻשַּׁת הַשְׁמִטָּה וְתִפְאֶרֶת זִיו כְּבוֹדָהּ לְהִתְפַשֵּׁט עַל כָּל רוּחַ וָנֶפֶשׁ, לְכָל עַם ד' וּבְיִחוּד לַיּוֹשְׁבִים בְּצֵל קֹדֶשׁ שֶׁל אֶרֶץ חֶמְדָּה, וּבִנְעִימַת־יְדִידוּת עֹז אַהֲבָתָהּ. וְרוּחַ קְדֻשַּׁת הַיּוֹבֵל הַמִּסְתַּתֵּר יוֹפִיעַ מֵאוֹצָר קדֶֹשׁוֹ עַל קְדֻשַּׁת הַשְּׁמִטָּה, לְעוֹרֵר קֶרֶן יְשׁוּעָה וְקוֹל שׁוֹפָר לְשַׂגֵּב יֶשַׁע, לְעוֹרֵר יְשֵׁנִים וּלְעוֹדֵד גְּאוּלִים. –", + "לָזֹאת מָצָאתִי לִי חוֹבָה לְהוֹצִיא אֶת הַחֹבֶרֶת הַזֹּאת, אֲשֶׁר סִדַּרְתִּיהָ לְהִלְכוֹת שְׁבִיעִית בּע\"ה. ", + "אֲקַוֶּה לִשְׁמוֹ ית' כִּי יַגְדִּיל תּוֹרָה וְיַאֲדִיר וִיזַכֶּה אוֹתִי וְאֶת כָּל לִמּוּדֵי־ד', וּבְיוֹתֵר אֶת אַחַי אֲשֶׁר אֶקְרָא לָהֵם נֹעַם אֵלּוּ תַּלְמִידֵי־חֲכָמִים שֶׁבְּאֶרֶץ יִשְׂרָאֵל לְהַרְחִיב דְּבָרִים עַל הַמִּצְוֹת־הַתְּלוּיוֹת־בָּאָרֶץ בִּכְלָל וְעַל מִצְוַת שְׁבִיעִית בִּפְרָט. וְיַחַד עםִ העָסֵֶק בהַּלֲכָותֹ המַַּעשֲִׂ יוּתֹ יתְִכוּנֹןֵ הלַבֵּ בטְּובּ־טעַםַ־ודַָעתַ לְהַשְׂכִּיל בְּנֹעַם ד' בְּאוֹר דַעַת אֱלהִֹים, בְּרוּחַ מָלֵא עֵצָה וּגְבוּרָה, וְהַחוֹנֵן לָאָדָם דַעַת הַנּוֹתֵן אוֹר חָכְמָה עַל אַדְמַת קֹדְשׁוֹ, אֲשֶׁר זִכָּנוּ לְהִסְתוֹפֵף בְּחֶבֶל נַחֲלָתוֹ, יְמַלְּאֵנוּ רוּחַ דֵעָה וִיחַזְּקֵנוּ בְּשֵׁכֶל טוֹב, וְיַצִּילֵנוּ מִכָּל שְׁגִיאָה, לְמַעַן עַמּוֹ וְנַחֲלָתוֹ.", + "וּמְהֵרָה יֵאָמְנוּ דְּבָרָיו לִנְבִיאוֹ:", + "\"וְלָקַחְתִּי אֶתְכֶם מִן־הַגּוֹיּם וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הָאֲרָצוֹת וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַתְכֶם. וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם. וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשׁה אֶתֵּן בּקִרְבְּכֶם וַהֲסִרתִֹי אֶת־לֵב הַאֶבֶן מִבְּשׁרְכֶם וְנָתַתִּי לָכֶם לֵב בּשׁר. וְאֶת־רוּחִי אֶתֵּן בּקִרְבְּכֶם וְעָשׁיתִי אֶת אֲשׁר־בְּחֻקַּי תּלֵכוּ וּמִשׁפָּטַי תּשׁמְרוּ וַעֲשׁיתֶם. וִישׁבְתֶּם בּאֶָרץ אֲשׁר נָתַתִּי לַאֲבֹתֵיכֶם וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהָיָה לָכֶם לֵאלהִֹים. וְהוֹשׁעְתִּי אֶתְכֶם מִכֹּל טֻמְאוֹתֵיכֶם וְקָרָאתִי אֶל־הַדָּגָן וְהִרְבֵּיתִי אֹתוֹ וְלאֹ־אֶתֵּן עֲלֵיכֶם רָעָב. וְהִרְבֵּיתִי אֶת פּרִי הַעֵץ וּתְנוּבַת הַשׁדֶה לְמַעַן אֲשׁר לאֹ תּקְחוּ עוֹד חֶרְפַּת רָעָב בּגּוֹיּם.\"", + "\"כּה אָמַר ד' אֱלֹהִים בּיוֹם טַהֲרִי אֶתְכֶם מִכֹּל עֲ ונוֹתֵיכֶם וְהוֹשׁבְתִּי אֶת הַעִָרים וְנִבְנוּ הַחֳָרבוֹת. וְהָאֶָרץ הַנְּשׁמָּה תּעָבֵד תּחַת אֲשׁר הַיְתָה שׁמָמָה לְעֵינֵי כָּל עוֹבֵר. וְאָמְרוּ הַאָרֶץ הַלֵּזוּ הַנְּשׁמָּה הַיְתָה כּגַן עֵדֶן וְהֶעָרִים הַחֳרֵבוֹת וְהַנְשׁמּוֹת וְהַנֶּהֱרָסוֹת בּצוּרוֹת יָשׁבוּ. וְיָדְעוּ הַגּוֹיּם אֲשׁר יִשׁאֲרוּ סְבִיבוֹתֵיכֶם כּי אֲנִי ד' בּנִיתִי הַנֶּהֱרָסוֹת נָטַעְתִּי הַנְּשׁמָּה אֲנִי ד' דִּבַּרְתִּי וְעָשׁיתִי.\"", + "עיה\"ק יפו תּ\"ו , הַתר\"ע" + ], + "Clarification": [], + "Preface": [], + "Laws of Shemitah": [], + "Kuntres Acharon": [] + }, + "schema": { + "heTitle": "שבת הארץ", + "enTitle": "Shabbat HaAretz", + "key": "Shabbat HaAretz", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "וזאת למודעי", + "enTitle": "Clarification" + }, + { + "heTitle": "פתח דבר", + "enTitle": "Preface" + }, + { + "heTitle": "הלכות שמיטה", + "enTitle": "Laws of Shemitah" + }, + { + "heTitle": "קונטרס אחרון", + "enTitle": "Kuntres Acharon" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Shabbat HaAretz/Hebrew/merged.json b/json/Halakhah/Acharonim/Shabbat HaAretz/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..9f01628bbcd17d62ed4202f6572fa7f313dba5b2 --- /dev/null +++ b/json/Halakhah/Acharonim/Shabbat HaAretz/Hebrew/merged.json @@ -0,0 +1,1101 @@ +{ + "title": "Shabbat HaAretz", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Shabbat_HaAretz", + "text": { + "Introduction": [ + "רָאשֵׁי־פְּרָקִים עַל עֵרֶךְ הַשְּׁמִטָּה וְהַיּוֹבֵל בְּחַיֵּי יִשְׂרָאֵל בִּכְלָל וּבִתְחִיַּת הָאֻמָּה, הָאָרֶץ וְהַתּוֹרָה, בְּאוֹר ד', חֵי הָעוֹלָמִים", + "וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ (שמואל ב', ז' כ\"ג)", + "גּוֹי אֶחָד בָּאָרֶץ, וַדַּאי בָּאָרֶץ הֵם גּוֹי אֶחָד, עִמָּהּ אִקְּרוּן אֶחָד וְלֹא אִינוּן בִּלְחוֹדַייהוּ. (זהר ויקרא צ\"ג ב')", + "הַשְּׁמִטָּה וְהַיּוֹבֵל בַּזְּמַנִּים, מִתְיַחֲסִים זֶה לָזֶה, כְּמוֹ הַחַמָּה וְהַלְּבָנָה בָּעוֹלָם וּכְמוֹ יִשְׂרָאֵל וְהָאָדָם בַּנְּפָשׁוֹת, – יַחַס הַפְּרָט וְהַכְּלָל, שֶׁהֵם, בְּמוּבָנָם הָעַצְמִי הַיּוֹתֵר חַי וְיוֹתֵר רוּחָנִי, צְרִיכִים זֶה לָזֶה: פְּרָט הַצָּרִיךְ לַכְּלָל וּכְלָל הַצָּרִיךְ לַפְּרָט.", + "\"מִי גוֹי גָּדוֹל אֲשֶׁר לוֹ אֱלהִֹים קְרֹבִים אֵלָיו!\" – סְגֻלָּתָהּ שֶל כְּנֶסֶת־יִשְָׂראֵל הִיא, שֶׁהִיא מִסְתַּכֶּלֶת עַל הַהֲוָיָה כֻּלָה בְּאַסְפַּקְלַרְיָא הַמְּאִירָה שֶׁל קֹדֶשׁ: בְּכָל עֹז־חַיֶּיהָ הִיא מַכֶּרֶת, שֶׁהַחַיִּים שָׁוִים הֵם אֶת עֶרְכָּם רַק בְּאוֹתָהּ מִדָּה שֶׁהֵם אֱלהִֹיִּים, וְחַיִּים שֶאֵינָם אֱלֹהִיִּים אֵינָם שָׁוִים לָהּ מְאוּמָה. הִיא יוֹדַעַת עוֹד, שֶׁבֶּאֱמֶת אֵין חַיִּים אֶלָּא אֱלֹהִיִּים, וְחַיִּים שֶׁאֵינָם אֱלֹהִיִּים אֵינָם חַיִּים כְּלָל, וְהַיְּדִיעָה הַזֹּאת, הַמֻּנַּחַת בְּעֹמֵק תְּכוּנַת נִשְׁמָתָהּ, מַטְבַּעַת עָלֶיהָ אֶת חוֹתַם־עֶרְכָּהּ הַמְּיֻחָד לָהּ, הַמֻטְבָּע עַל כָּל יָחִיד וְיָחִיד מִיחִידֶיהָ. כִּי אוֹרוֹ־וְיִשְׁעוֹ שֶׁל הַיָּחִיד תְּלוּיִים הֵם בְּמִדַּת יְדִיעָתוֹ אֶת הִתְעַמְּקוּתוֹ וְהִתְבַּלְּטוּתוֹ שֶׁל הַחוֹתָם הַכְּלָלי הַזֶּה, שֶׁל הַכָּרַת עֵרֶךְ הַחַיִּים רַק בֶּאֱלֹהִיּוּתָם, בְּתוֹךְ עֹמֶק נִשְׁמָתוֹ. \"וְאַתֶּם הַדְּבֵקִים בַּד' אֱלהֵֹיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם\" –", + "הַחַיִּים, ע\"פ עֵרֶך הָאֱלהִֹיּוּת שֶּבָּהֶם, אֵינָם מִתְגַלִּים אֶל הַיַּחִיד אֶלָּא בְּאוֹתָהּ מִדָּה, שֶׁהוּא מִתְאַמֵּץ לִהְיוֹת נִשְׁאָף בְּכָל הֲוָיָתוֹ בְּתוֹכִיּוּתָהּ שֶׁל כְּלָלוּת הָאֻמָּה, לִהְיוֹת מֻזְהָר מִזֹהַר נִשְׁמָתָהּ־הָעֶלְיוֹנָה, הַחַיָּה וְקַיֶּמֶת בְּהַכָּרַת הַיְקַר הָאֱלֹהִי שֶל הַחַיִּים מִתּוֹך פְּנִימִיּוּתָהּ הַכְּלָלִית. ", + "טֶבַע הַנְּשָׁמָה הַכְּלָלִית שֶׁל כְּנֶסֶת־ישְׂרָאֵל הוּא אֱלֹהִיּוּתָהּ. לֹא בְּחִירָתָהּ גָּרְמָה לָהּ אֶת יִתְרוֹנָהּ הָאֱלהִֹי, לאֹ מִצַּד מַעֲשֶיהָ הַפְּרָטִיִּים, לאֹ בְצִדְקָתָהּ וְיֹשֶר־לְבָבָהּ בָּאָה אֶל מַעֲלָתָהּ: תְּכוּנַת־גִּזְעָהּ, הַגּוּפָנִי וְהָרוּחָנִי, עָשְׂתָה לָהּ אֶת חֵילָהּ וְאֶת עֻזָּהּ בֶּאֱלֹהִים, אֲשֶׁר לֹא בִּבְחִירָה לָקְחָה אוֹתוֹ וְלֹא תּוּכַל כָּל קַלְקָלָה שֶׁל בְּחִירָה לְאַבְּדוֹ. יֵש לָהּ, אָמְנָם, לְהַבְּחִירָה מָבוֹא גָּדוֹל בְּכָל סְגֻלָּה טִבְעִית, בִּהְיוֹתָהּ טוֹבָה תּוּכַל לְפַנְּקָהּ, לְעַדְּנָהּ, לְהוֹצִיאָהּ לַפֹּעַל בְּאֹפֶן שָׁלֵם וְחָשׁוּב, וְכֵן בִּהְיוֹתָהּ רָעָה וּשְׁפָלָה תּוּכַל לְהַחְשִׁיךְ אֶת הַמָּאוֹר שֶׁבַּסְגֻלָּה הַטִּבְעִית וְלַעֲכרֹ אֶת זָהֳרוֹ, לְטַמְטֵם אֶת הַלֵּב לְבַל יָחוּשׁ אֶת הָעשֶֹר הָרוּחָנִי הַצָּפוּן בְּתוֹךְ חַיֵּי־הַנְּשָׁמָה. אֲבָל לאֹ יוּכְלוּ טִמְטוּם־הַלֵּב וְהַחְשָׁכַת הַמָּאוֹר לְהִמָּשֵׁךְ לְעוֹלָם. הַסְּגֻלָּה הַטִּבְעִית בְּטוּחָה הִיא בְּקִיּוּמָהּ וּבְהִתְעוֹרְרוּתָהּ לִתְחִיָּה.", + "סְגֻלַּת הָאֻמָּה, – הַטּוּב הָאֱלהִֹי הַטָּבוּעַ בְּקִרְבָּהּ, סֵדֶר־הָעוֹלָם, הַחַיִּים הַיְשָׁרִים וְהַטוֹבִים הַמַּתְאִימִים אֶל הַצֶּדֶק וְהַיֹּשֶׁר, הַשֶּׁקֶט וְהַשָּׁלְוָה, הַחֵן וְהָאמֵֹץ הַמְּמֻלָּאִים בְּהִסְתַּכְּלוּת אֱלהִֹית מַקֶּפֶת, כְּפִי מַה שֶּׁהִיא נִמְצֵאת בְּנִשְׁמַת־הָאֻמָּה, – אֵין חַיֵּי הַחוֹל יְכוֹלִים לְהוֹצִיאָהּ מִן הַכֹּח אֶל הַפֹּעַל. חַיִּים אֵלֶּה בִּמְהוּמָתָם הַמַּעֲשִׂית הַתְּכוּפָה מַסְתִּירִים הֵם אֶת הַהוֹד הָרוּחָנִי שֶל הַנְּשָׁמָה הָאֱלהִֹית, וּמְעַכְּבִים אֶת הַזְרָחַת אוֹרָהּ הַבָּהִיר וְהַיָּשָׁר לְתוֹךְ הַמְצִיאוּת הַחִלּוֹנִית הַשּׁוֹלֶטֶת. דְּחִיפַת הַגִּדּוּל וְהַהִשְׁתַּלְּמוּת שֶׁל הַחַיִּים צְרִיכָה שֶׁתֵּצֵא אֶל הַפֹּעַל עַל־יְדֵי נְתִינַת־רֶוַח, שֶׁל הַפְסָקָה וְהִתְנַעֲרוּת, מִמְּהוּמַת־הַחַיִּים הָרְגִילָה. ", + "הַיָּחִיד מִתְנַעֵר מֵחַיֵּי־הַחוֹל לִפְרָקִים קְרוֹבִים, – בְּכָל שַׁבָּת. \"בָּא שַׁבָּת בָּאָה מְנוּחָה\", מַתְחֶלֶת הַנֶּפֶש לְהִשְׁתַּחְרֵר מִכְּבָלֶיהָ הַקָּשִׁים, \"בְּיוֹם הָנִיחַ ד' לְךָ מֵעָצְבְּךָ וּמֵרָגְזֶךָ וּמִן הָעֲבֹדָה הַקָּשָׁה אֲשֶׁר עֻבַּד בָּךְ\", וּמְבַקֶּשֶׁת הִיא לָהּ אָז נְתִיבוֹת עֶלְיוֹנוֹת, חֲפָצִים רוּחָנִיִּים, כְּפִי טֶבַע־מְקוֹרָהּ, \"טוֹב לְהֹדוֹת לַד' וּלְזַמֵּר לְשִׁמְךָ עֶלְיוֹן. לְהַגִּיד בַּבּקֶֹר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת. עלֵי עָשׂוֹר וַעֲלֵי נָבֶל עֲלֵי הִגָּיוֹן בְּכִנּוֹר.\" \"בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל אוֹת הִוא לְעלָֹם!\" יוֹם קָדוֹשׁ, אֲשֶׁר בּוֹ תִּתְגַּלֶּה נְטִיַּת הָאֻמָּה – הַנְּטִיָּה שֶׁל הַחַיִּים הַאֱלהִֹיּים כְּמוֹ שֶׁהֵם – בִּיחִידֶיהָ, אוֹת הִיא לָאֻמָּה שֶׁיֵשׁ בִּסְגֻלַּת נִשְׁמַתהּ צרֶֹךְ וִיכלֶֹת לְהִתְעַנֵּג עַל ד', – וְנעַֹם אֱלהִֹי, הַמִּתְכַּנֵּס לִנְקֻדָּה רוּחָנִית שֶׁל נְשָׁמָה־יְתֵרָה, שָׁרוּי בְּלִבּוֹ שֶׁל כָּל יָחִיד מִבָּנֶיהָ.", + "אֶת אוֹתָהּ הַפְּעוּלָה, שֶהַשַּׁבָּת פּוֹעֶלֶת עַל כָּל יָחִיד, פּוֹעֶלֶת הִיא הַשְּׁמִטָּה עַל הָאֻמָּה בִּכְלָלָהּ. צֹרֶךְ מְיֻחַד הוּא לְאֻמָּה זוֹ, שֶׁהַיְצִירָה הָאֱלֹהִית נְטוּעָה בְּקִרְבָּה בְּאֹפֶן בּוֹלֵט וְנִצְחִי, כִּי מִזְּמַן לִזְמַן יִתְגַּלֶּה בְּתוֹכָהּ הַמָּאוֹר הָאֱלֹהִי שֶׁלָּהּ בְּכָל מְלֹא זָהֳרוֹ, אֲשֶׁר לֹא יַשְׁבִּיתוּהוּ חַיֵּי־הַחֶבְרָה־שֶׁל־חוֹל עִם הֶעָמָל וְהַדְּאָגָה, הַזַּעַף וְהַתַּחֲרוּת אֲשֶׁר להֵם, לְמַעַן תּוּכַל לְהִתְַגלֹּות בְּקְִרבָּהּ פְִּנימָה טָהֳַרת נִשְׁמַתהּ בִּכְלָלוּתָהּ כְּמוֹ־שֶׁהִיא. וְאִם אוֹתָהּ הָאַבִּירִיּוּת, הַמֻּכְרַחַת לְהִתְלַוּוֹת עִם כָּל סֵדֶר שֶׁל חַיֵּי־צִבּוּר קְבוּעִים, גוֹרֶמֶת לְהַקְּטִין אֶת עֲדִינוּת־הַחַיִּים הַמּוּסָרִית, וְהַנִגּוּד, הַמַּתְמִיד שֶׁבֵּין הַשְּׁמִיעָה הָאִידֵיאָלִית לַהַכְרָזָה שֶׁל חֶסֶד וֶאֱמֶת, חֶמְלָה וְרַחֲמִים, לְבֵין הַנְּגִישָׂה וְהַכְּפִיָּה וְלַחַץ הַקְּפָּדָה שֶׁל קִנְיָן וּרְכוּשׁ, הַמֻּכְרָחִים לְהֵרָאוֹת בָּעוֹלָם הַמַּעֲשִׂי, גּוֹרֵם הַרְחָקָה לָאוֹר הָאֱלהִֹי מִתְּכוּנַת הַכָּרָתָהּ הַצִּבּוּרִית שֶׁל הָאֻמָּה, שֶׁהַרְחָקָה זוֹ מְפַעְפַּעַת כְּאֶרֶס גַּם בְּמוּסָרָם שֶׁל הַיְּחִידִים, – הִנֵּה הַפְסָקָת הַסֵדֶר הַחֶבְרָתִי בִּצְדָדִים יְדוּעִים, מִתְּקוּפָה לִתְקוּפָה, מְבִיאָה לְאֻמָּה זוֹ, כְּשֶׁהִיא מְסֻדֶּרֶת, עַל מְכוֹנָהּ, לִידֵי עֲלִיָתָּהּ הָעַצְמִית לִמְרוֹמֵי הַתְּכוּנוֹת הַפְּנִימִיּוֹת שֶׁבַּחַיִּים הַמּוּסָרִיִּים וְהָרוּחָנִיִּים, מִצַּד הַתֹּכֶן הָאֱלֹהִי שֶׁבָּהֵם, הָעוֹמֵד לְמַעֲלָה לְמַעֲלָה מִכָּל תַּכְסִיס וְסֵדֶר חֶבְרָתִי וְהוּא מְעַבֵּד וּמַעֲלֶה אֶת הַסְּדָרִים הַחֶבְרָתִיִּים וְנוֹתֵן לָהֵם אֶת שְׁלֵמוּתָם. –", + "\"וּכְשֵם שֶׁנֶּאֱמַר בְּשַׁבָּת בְּרֵאשִׁית שַׁבָּת לד' כָּךְ נֶאֱמַר בַּשְׁבִיעִית: שַׁבָּת לַד'.\" סְגֻלַּת הָאֶָרץ וסְגֻלַּת הָאֻמָּה מַתְאִימוֹת יַחַד. כְּשֶׁם שֶׁהָאֻמָּה הִיא מְיֻחֶדֶת לְהָרוֹמְמוּת הָאֱלֹהִית בְּמַעֲמָקֵי חַיֶּיהָ, כָּך הָאֶָרץ, אֶֶרץ ד', הִיא מַכְשִׁיָרה אֶת הָעַם הַיּוֹשֵב עָלֶיהָ בְּנַחֲלַת עוֹלָמִים, הַבָּאָה בִּבְרִית וּבִשְׁבוּעָה בְּבִטְחוֹן נֶצַח יִשְׂרָאֵל, הַמְּיֻסָּד עַל הַטֶּבַע הָאֱלהִֹי הַקָּבוּעַ בְּמַטְבֵּעַ אֶרֶץ־חֶמְדָּה נִפְלָאָה זוֹ, הַמְּזֻוֶּגֶת לְעַם זֶה אֲשֶׁר בָּחָר לוֹ יָהּ לִסְגֻלַּתוֹ. נִשְׁמַת הָאֻמָּה וְהָאָרֶץ יַחְדָּו פּוֹעֲלוֹת אֶת יְסוֹד הֲוָיָתָן, תּוֹבְעוֹת אֶת תַּפְקִידָן, לְהוֹצִיא אֶל הַפֹּעַל אֶת עֲרִיגַת קְדֻשָּׁתָן, בִּשְׁנַת־שַׁבָּתוֹן. הָעַם פּוֹעֵל בְּכֹחוֹ הַנַּפְשִׁי עַל הָאָרֶץ, זְרוֹעַ ד' מִתְגַלָּה עַל־יְדֵי הַשְׁפַּעֲתוֹ הָרוּחָנִית, וְהָאָרֶץ פּוֹעֶלֶת עַל הָעַם, לְהַכְשִׁיר אֶת תְּכוּנָתוֹ לְפִי חֵפֶץ חַיִּים אֱלֹהִיים שְׁלֵמִים בתְַּבנְיִתָם.", + "– שְׁנַת שַׁבָּתוֹן מֻכְרַחַת הִיא לָאֻמָּה וְלָאָרֶץ!", + "שְׁנַת שֶׁקֶט וְשָׁלְוָה, בְּאֵין נוֹגֵשׂ וְרוֹדֶה, \"לֹא יִגֹּשׂ אֶת רֵעֵהוּ וְאֶת אָחִיו כִּי קָרָא שְׁמִטָּה לַד',\" שְׁנַת שִׁוְיוֹן וּמַרְגעַֹ, הִתְפַּשְּטוּת הַנְּשָׁמָה בְּהַרְחָבָתָהּ אֶל הַישֶֹּׁר הָאֱלהִֹי הַמְּכַלְכֵּל חַיִיּם בְּחֶסֶד, אֵין רְכוּשׁ פְּרָטִי מְסֻיָּם וְלֹא זְכוּת קַפְּדָנִית, וְשָׁלוֹם אֱלֹהִי שׂוֹרֵר עַל כָּל אֲשֶׁר נְשָׁמָה בְאַפּוֹ. \"וְהָיְתָה שַׁבַּת הָאָרֶץ לָכֶם לְאָכְלָה לְךָ וּלְעַבְדְּךָ וְלַאֲמָתֶךָ וְלִשְׂכִירְךָ וּלְתוֹשָׁבְךָ הַגָּרִים עִמָּךְ, וְלִבְהֶמְתְּךָ וְלַחַיָּה אֲשֶׁר בְּאַרְצֶךָ תִּהְיֶה כָל תְּבוּאָתָהּ לֶאֱכֹל.\" אֵין חִלּוּל־קֹדֶשׁ שֶׁל קַפְּדָנוּת רְכוּשׁ פְּרָטִי בְּכָל תּוֹצְאוֹת־יְבוּלָהּ שֶׁל שָׁנָה זוֹ, וְחֶמְדַת־הָעֹשֶׁר, הַמִּתְגָּרָה עַל־יְדֵי הַמִּסְחָר, מִשְׁתַּכַּחַת \"לְאָכְלָה – וְלאֹ לִסְחוֹרָה\". עַיִן־טוֹבָה וְהוֹקָרָה נֶאֱמָנָה בָּאָה לְכָל בִּרְכַּת ד' אֲשֶׁר בִּפְרִי־הָאָרֶץ, \"לְאָכְלָה – וְלאֹ לְהֶפְסֵד\". וְהָאָדָם חוֹזֵר אֶל טִבְעוֹ הָרַעֲנָן, עַד אֲשֶׁר לאֹ יִצְטָרֵךְ לִרְפוּאוֹת לְמַחֲלוֹת, שֶׁהֵן בָּאוֹת בְּרֻבָּן עַל־יְדֵי הֲרִיסַת הַמִּשְׁקָל שֶׁל הַחַיִּים, בְּהִתְרַחֲקָם מִטָּהֳרַת הַטֶּבַע הָרוּחָנִי וְהַחָמְרִי \"לְאָכְלָה – וְלאֹ לִמְלוּגְמָא, וְלאֹ לִרְפוּאָה, וְלאֹ לַעֲשׂוֹת מִמֶּנָה אַפִּיקְטֶוְזִין\". רוּחַ קְדֻשָּׁה וַאֲצִילוּת שָׁפוּךְ עַל פְּנֵי כָּל, \"שְׁנַת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ, – שַׁבָּת לַד'!\".", + "בְּשָׁנָה זוֹ מִתְגַּלֶּה צִבְיוֹנָהּ שֶׁל הָאֻמָּה בִּכְלִיל הוֹדָהּ, בִּמְקוֹר רוּחָהּ הָאֱלֹהִי. וְהֶאָָרה זוֹ, הַבָּאָה אַחַת לְשֶׁבַע שָׁנִים, מוֹשֶׁכֶת אַחֲֶריהָ עֲלִיּוֹת אִידֵיאָלִיּוֹת אֱלֹהִיּוֹת, שֶׁבְּהֶכְשֵׁרָן הָאִטִּי שֶׁל הַנְּשָׁמוֹת הֵן הוֹלְכוֹת וְכוֹבְשׁוֹת לָהֵן מָקוֹם בַּחַיִּים, עַד שֶׁהַשְׁקָפוֹת־הַחַיִּים הַנוּבְֹעותֹ מִמֶּנהָ נעֲַשוׂתֹ יותֵֹר וְיותֵֹר קְבועּותֹ ומְּסֻימָּותֹ ופּועֲֹלותֹ, עַד בֹּא תְּקוּפָה יוֹתֵר אֲרֻכָּה, יוֹתֵר חֲשׁוּבָה, שֶׁהִיא מַסְפֶּקֶת כְּבָר לְהַעֲלוֹת לאֹ אֶת אִישֵׁי־הָאֻמָּה הַיְּחִידִים וְלאֹ רַק אֶת כְּלָלוּתָהּ בַּדּוֹר הָהֹוֶה הַיְחִידִי כִּי־אִם אֶת הַדּוֹרוֹת שֶׁלָהּ. – הַיּוֹבֵל, זוֹהִי תְּקוּפָה הֲרַת־עוֹלָם, הָעֲרוּכָה מִיְּסוֹד הַחֹפֶשׁ הָאֱלהִֹי הָעֶלְיוֹן.", + "סֵדֶר־הַחַיִּים שֶׁל שְׁנַת הַשְּׁמִטָּה הוּא ע\"פ הַחֵפֶץ הַפְּנִימִי הַטִּבְעִי שֶׁל תְּשׁוקַּת הַטּובֹ והְַצדֶֶּק, הַשִּׁויְוןֹ והְַמְּנוחָּה, שׁהַהַכרָָּה הָאֱלהִֹית וּתְשׁוּקָתָהּ מַטְבִּיעָה בְּקֶרֶב הַאֻמָּה, אֲשֶׁר אֵין זֶה לָהּ תְּכוּנָה חִקּוּיִית, דָּבָר מְלֻמָּד מִן הַחוּץ, כִּי־אִם נַחֲלָתָהּ הַטִּבְעִית מִמְּקוֹרָהּ עַצְמָהּ. אֲבָל מְקֹור יִשְָׂראֵל כְּשֶׁמִתְגַלֶּה בְּטָהֳרֹו אֵינֶנּוּ עֹומֵד עַל עָמְדֹּו, מִתְגַבֵּר הוּא תָּמִיד וּמִתְרַחֵב וְהוֹלֵךְ. מַקְנֶה הוּא לעַצְמוֹ אֶת אֹמֶץ הַפְּעוּלָה וְכֹחַ הַהַשְׁפָּעָה וְסוֹפֵג לְתוֹכוֹ אֶת הָעִלּוּי שֶׁל הַבְּחִיָרה הַטּובֹהָ, הַתְּשׁובּהָ הַטְּהורָֹה, הַמִּתְגבַּרֶֶּת בתְִּגבְרֶֹּת הָאֱלהִֹיוּתּ שֶׁל הַחַיִּים כְּפִי מְקוֹר יִשְׂרָאֵל . נִמְשָׁךְ הוּא וְהוֹלֵךְ בִּקְדֻשָּׁתוֹ בְּכָל מֶשֶׁךְ הַזְּמַן שֶׁל הַפְּרָקִים, \"מוֹנִין שְׁמִיטִין לְקַדֵּשׁ יוֹבְלִין,\" לְהַכְשִׁיר אֶלָיו אֶת הַחַיִּים. \"וְסָפַרְתָּ לְךָ שֶׁבַע שַׁבְּתֹת שָׁנִים שֶׁבַע שָׁנִים שֶׁבַע פְּעָמִים וְהָיוּ לְךָ יְמֵי שֶׁבַע שַׁבְּתֹת הַשָּׁנִים תֵּשַׁע וְאַרְבָּעִים שָׁנָה.\" וּמִצִּנּוֹר־הַחַיִּים שֶׁל הַיּוֹבֵל, שֶׁהוּא הוֹלֵךְ בְּמַעֲלוֹת שְׁלַבָּיו וּמִתְפַשֵּׁט עַד בֹּאוֹ אֶל חַיֵּי הַאֻמָּה בְּצִבְיוֹנָם הַפְָּרטִי, יוֹנֶקֶת הִיא הַשְׁמִטָּה וּמִתְמַלֵּאת אֶת זִיוָהּ הַשָׁלֵם וְהָרַעֲנָן, – הַמִּתְגַּלֶּה בָּה מִתְּשׁוּקָתָה אֶל הַסֵּדֶר הָאֱלהִֹי שֶׁיָּחוּל בִּמְלאֹ כָּל הַיְקוּם וְלאֹ רַק בְּקִרְבָּהּ פְּנִימָה, לְבַדָּהּ.", + "וְהוֹלֵךְ וּמִתְעַלֶּה הוּא הָרוּחַ, עַד שֶׁנִצְבָּר כֹּח גָּדוֹל וְעָצוּם, שֶׁיֵשׁ בּוֹ דֵּי אוֹנִים לֹא רַק לְגַלּוֹת אֶת הַטּוֹב שֶׁיֶּשְׁנוֹ בִּמְזֻמָּן בְּאוֹצָר חַיֵּי הַאֻמָּה, לִשְׁמוֹר אֶת צִבְיוֹן־הַחַיִּים, כְּמִדָּתָהּ שֶׁל הַשְּׁמִטָּה, כִּי־אִם גַּם לְיַשֵּׁר אֶת הַמַּעֲקָשִׁים וְהַקִּלְקוּלִים שֶׁל הֶעָבָר וּלְהַעֲמִיד אֶת מַצַּב חַיֵּי הַאֻמָּה ע\"פ הֲוָיָתָהּ הַמְקוֹרִית, לְהָשִׁיבָם לִימֵי־הָעֲלוּמִים בְּרַעֲנָנוּת מַטָּעָהּ, וּלְגַלּוֹת לֹא רַק מַה שֶּׁגָנוּז בְּטִבְעָהּ שֶׁל נִשְׁמַת הַאֻמָּה בָּפֹעַל כִּי־אִם מַה שֶּׁמֻּכְשָׁר לְהִגָּלוֹת וּלְהָאִיר בְּקִרְבָּהּ, עַל־יְדֵי עֶזְרַת הִתְגַּלּוּת הַהַטָּבָה הַבְּחִיִרית שֶׁלָּהּ, שֶׁהִיא צְרִיכָה לְהָעִיר אֶת הַהִתְרוֹמְמוּת הַיּוֹבְלִית.", + "הַאֻמָּה נוֹתֶנֶת אוֹת, שֶׁהִכְשִׁירָה אֶת עַצְמָהּ, בִּימֵי הִתְגַּלּוּת סְגֻלַּתָהּ הַטִּבְעִית, אֶל הָעֶלְיוֹנִיּוּת הָרוֹמֵמָה הַזֹּאת, שֶׁכִּשְׁרוֹנָהּ יוּכַל לְהָגִיעַ לָהּ בַּהַכָָּרה הַנִּשְׂגָּבָה שֶׁל אֱלֹהִיּוּת הַחַיִּים, וְהַהַכָָּרה מִתְעוֶֹרֶרת, שֶׁיֵּשׁ רוּחַ חֲדָשָׁה הַמְּבַשֶּׁרֶת צָבָא רַב, \"וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה בַּחֹדֶשׁ הַשְּׁבִעִי בֶּעָשׂוֹר לַחֹדֶשׁ בְּיוֹם הַכִּפֻּרִים תַּעֲבִירוּ שׁוֹפָר בְּכָל אַרְצְכֶם.\" רוּחַ אֵל עֶלְיוֹן שֶׁל הַסְּלִיחָה הַכְּלָלִית, הַפֹּגֶשֶׁת אֶת כָּל יָחִיד בְּכָל יוֹם הַכִּפּוּרִים, מִתְעַלָּה כָּאן בִּקְדֻשַּׁת הַיּוֹבֵל לְצִבְיוֹן כְּלָלִי, בְּהִתְלַבֵּשׁ הַאֻמָּה בְּרוּחַ סְלִיחָה וּתְשׁוּבָה לְיַשֵּׁר אֶת כָּל עִוּוּתֵי הֶעָבָר. \"וּקְרָאתֶם דְּרוֹר בָּאָרֶץ לְכָל יֹשְׁבֶיהָ,\" \"מר\"ה עַד יוֹם־הַכִּפּוּרִים לאֹ הָיוּ עֲבָדִים נִפְטָרִים לְבָתֵיהֵם וְלאֹ מִשְׁתַּעְבְּדִים לַאֲדוֹנֵיהֵם. אֶלָּא אוֹכְלִין וְשׁוֹתִין וּשְׂמֵחִין וְעַטְרוֹתֵיהֶן בְּרָאשֵׁיהֶן. כֵּיוָן שֶׁהִגִּיעַ יוֹם הַכִּפּוּרִים תָּקְעוּ ב\"ד בַּשׁוֹפָר, נִפְטְרוּ עֲבָדִים לְבָתֵיהֶן וְשָׂדוֹת חוֹזְרוֹת לְבַעֲלֵיהֶן\" (ראשׁ הַשׁנה ח:). אֵין הַדְּרוֹר הַזֶּה פּוֹרֵץ כְּהַר־פְּרָצִים, כִּי נִמְשָׁךְ וְהוֹלֵךְ הוּא מִן הַקֹדֶשׁ הָעֶלְיוֹן, אֵינֶנּוּ יוֹצֵא בְּתוֹר יוֹצֵא־דֹּפֶן מִתּוֹךְ הַמַּעֲגָל הַחֶבְרָתִי הַמְּסֻדָּר, כִּי מִתּוֹכוֹ וּמֵעַצְמוּתוֹ הוּא נוֹבֵעַ, מִתּוֹךְ סֵדֶר־הַחַיִּים שֶׁל הַתְּקוּפוֹת הַקְּצָרוֹת הַקְּדוּמוֹת, עַד הַגִּיעוֹ לִידֵי מִדָּתוֹ זוֹ, שֶׁהוּא מַתְחִיל לְהִתְרוֹמֵם בִּפְעֻלַּת כִּשְׁרוֹנָהּ שֶׁל הַאֻמָּה בְּהִתְגַּלּוּתָהּ הַבְּחִירִית, – בְּתִקּוּן הָעִוּוּתִים שֶׁל הֶעָבָר. ", + "אִם יָרְדוּ יְחִידִים מֵהָאֻמָּה מִמַּדְרְגַת־הַחַיִּים, הַמְּלֵאִים אוֹר־קֹדֶשׁ וָחֹפֶשׁ, וְיֵעָשׂוּ לַעֲבָדִים בְּשָׁכְחָם אֶת עֶרְכָּם הָאֲצִילִי, וְ\"אֹזֶן שֶׁשָׁמְעָה עַל הַר סִינַי: ‘כִּי לִי בְּנֵי יִשְׂרָאֵל עֲבָדִים, עֲבָדַי הֵם וְלֹא עֲבָדִים לַעֲבָדִים' – וְהָלָךְ זֶה וְקָנָה אָדוֹן לְעַצְמוֹ,\" הִנֵּה בָּאָה הֲשָׁבַת הַכָּבוֹד הָאִישִׁי וְחֵרוּתוֹ, מִתּוֹךְ זֶרֶם־חַיִּים שֶׁל קְדֻשַּׁת עֶלְיוֹן הַשּׁוֹפֵעַ מֵהַמָּקוֹר הַיוֹתֵר עֶלְיוֹן, שֶׁמִּמֶּנּוּ הַאֻמָּה יוֹנֶקֶת אֶת אוֹר נִשׁמָתָהּ, – וּדְרוֹר נִקְרָא בָאָרֶץ לְכָל יוֹשְׁבֶיהָ. וּלְעֻמַּת אִי־שׁוְיוֹן־הַמִּשְׁקָל שֶׁל מַצַּב הָרְכוּשׁ הַקַּרְקַעִי, שֶׁהוּא בָּא מֵרִפְיוֹן יָדַיִם וְרוּחַ מִכָּל חַטֹּאת הָאָדָם, הַמַּכְשִׁילוֹת אֶת כּחֹוֹ, עַד שֶׁהוּא יוֹרֵד מִנַּחֲלַת אֲבוֹתָיו, – בָּאָה הֲשָׁבָה, הַמַּתְאֶמֶת כְּפִי עֶרְכָּהּ שֶׁל הַאֻמָּה בְּרֵאשִׁית מַטָּעָהּ, בָּרְכוּשׁ הַיְּסוֹדִי הַזֶּה לְאוֹתָם אֲשֶׁר הִכְבִּידָה עֲלֵיהֶם תִּגְרַת הַחַיִּים וַתְּעַוֵּת אֶת מִשְׁקָלָם, \"בִּשְׁנַת־הַיּוֹבֵל הַזֹּאת תָּשֻׁבוּ אִישׁ אֶל־אֲחֻזָּתוֹ.\"", + "וְדַוְקָא בִּתְעוּפָה מְלֵאָה חַיִּים כְּמוֹ אֵלֶּה מִתְרוֹמֶמֶת הַאֻמָּה לִרְכֹּס אֶת חַיֶּיהָ עִם חַיֵּי הָאָדָם בִּכְלָלוֹ, ע\"י אֶמְצָעוּתָם שֶׁל אִישִׁים יְחִידִים – הַגֵּרִים הַתּוֹשָׁבִים – הָעוֹמְדִים בִּכְלָלוּתָם בְּתוֹךְ הָאֱנוֹשִׁיּוּת הַכְּלָלִית וּמְַרִגּישִׁים בְּקְִרבָּם גַּם־כֵּן יָחָשׂ מְֻיחַד אֶל נְטִיֹּותֶיהָ הָרַעֲנָנוֹת וּשְׁאִיפוֹתֶיהָ הָרוּחָנִיּוֹת שֶׁל הָאֻמָּה, וְדַוְקָא אָז מִתְכַּנֶּסֶת בָּהּ הַתַקִּיפוּת הַפְּנִימִית לִדְחוֹק אֶת הַחֵלֶק הַסִּיגִי שֶׁבְּעַצְמָהּ, כְּדֵי שֶׁיָאִיר יֶפָה הַמָּאוֹר הַכְּלָלִי הַמַּבְהִיק. \"אֵין עֶבֶד עִבְרִי נוֹהֵג וְלֹא גֵּר תּוֹשָׁב נוֹהֵג אֶלָּא בִּזְמַן שֶׁהַיּוֹבֵל נוֹהֵג\" (ערכין).", + "כָּל אֵלֶּה יַחַד הֵם סִימָנֵי־חַיִּים עֶלְיוֹנִים, שֶׁצְּרִיכָה לְגַלּוֹתָם אֻמָּה זוֹ, שֶׁמּוּסָר־לְאֻמִּי אֱלהִֹי כָּזֶה חַי בְּקִרְבָּהּ, וְנָכוֹן הוּא לְפָנֶיהָ, בִּהְיוֹתָהּ מְבֻנָּה בְּכָל תַּכְסִיסֶיהָ בְּרוּם עִלּוּיָהּ הַמְּדִינִי \"כְּשֶׁכָּל יוֹשְׁבֶיהָ עָלֶיהָ,\" – לְמַעַן יַעֲלֶה בְּיָדָהּ תַּכְסִיס הִתְגַּלּוּת הַהַכָּרָה שֶׁל הַיֹּשֶׁר הָאֱלֹהִי, הָעֹומֵד לְמַעֲלָה מִסְּגֻלָּתָה הַמּוּכָנָה עִמָּהּ מִכְּבָר, הַשֹּׁומֶֶרת עַל תַּפְקִידֶיהָ שֶׁלּאֹ יֵרְדוּ וְלאֹ יִמָּחוּ כָּלִיל.", + "כְּשֶׁהַבְּחִיָרה הַמְקֻלְקֶלֶת מַשְׁקַעַת אֶת אֹור עִלּּוי הַחִַיּים שֶׁל \"רְחוֹבוֹת־הַנָּהָר,\" הַהוֹלֵךְ וּמִשְׁתַפֵּךְ גַּם מֵעַל לִגְבוּל יִשְׂרָאֵל, הִיא פּוֹגֶמֶת אֶת יְסוֹד הַסְּגֻלָּה הַטִּבְעִית. אִי־אֶפְשָׁר לָהּ אָמְנָם לְהַכְּחִידָהּ, אֲבָל בְּיָדָהּ לְהַשְׁקִיעָהּ בְּמַעֲמָקִים, עָמוֹק־עָמוֹק, עַד אֲשֶׁר תֵּעָלֵם זְמַן רַב, עִדָּן וְעִדָּנִים, וְהָעַם יְקַו לְאוֹר וָאַיִן, עַד בֹּא עֵת־קֵץ. ", + "הַתּוֹרָה, בְּדֵעוֹתֶיהָ חֻקֶּיהָ וּמִשְׁפָּטֶיהָ, לְחַיֵּי הַיָּחִיד וְהַצִּבּוּר, הִיא הָאַסְפַּקְלְַרָיא הַמְאִיָרה, שֶׁבְּתֹוכָהּ מִשְׁתַקֶּפֶת כָּל מַעֲלַת רוּחַ הַאֻמָּה, בֵּין הָרוּחַ הַסְּגֻלִּי הַטִּבְעִי שֶׁל הַשְּׁמִטָּה וּבֵין רוּחַ עֶלְיוֹן רוּחַ אֱלהִֹים־חַיִּים שֶׁל הַיּוֹבֵל, הַמִּתְגַּלֶּה בְּהִתְגַּלּוּתָהּ הַבְּחִירִית. כָּל־זְמַן שֶׁהִיא מִשְׁתַּמֶּרֶת, בְּרוּחָהּ וּבְפָעֳלֶיהָ, בְּתוֹךְ הַאֻמָּה וְהָאָרֶץ וְסִדְרֵי־הַחֶבְרָה, הֲרֵי הִיא נוֹתֶנֶת עֹז וְתַעֲצוּמוֹת לָעָם. הַדְּבֵקוּת־בֶּאֱלהִֹים הָרַעֲנָנָה מְשַׁעֲשַׁעַת הִיא אָז אֶת נִשְׁמַת־הַחַיִּים שֶׁלּוֹ וּמַרְנֶנֶת אֶת הַלֵּב שֶׁל כָּל פְּרָט. הִיא הוֹלֶכֶת וְזוֹרֶמֶת עַל אוֹר הָאֱמוּנָה הָאֱלֹהִית ע\"פ הַכָָּרתָהּ שֶׁל הַאֻמָּה מִצַּד נִשְׁמַת סְגֻלָּתָהּ הַטִּבְעִית, אֲשֶׁר בֵּירוּרֶיהָ הַתּוֹלַדְתִּיִּים שֶׁהִיא מְעֻטֶּרֶת בָּהֶם, בְּנִזְרֵי יְשׁוּעָה מִדּוֹר־דּוֹרִים, הֵם מַכְשִׁירִים אֶת הַכָּרָתָהּ הָאֱלֹהִית הַמְּיֻחֶדֶת לְפִי צִבְיוֹנָהּ הַפְּרָטִי. וְהַהַכָּרָה הַמְּיֻחֶדֶת הַזּוֹ הוֹלֶכֶת וּפוֹעֶלֶת וְחוֹזֶרֶת וּמִתְפַּעֶלֶת מֵהַטּוֹב הַכְּלָלִי שֶׁל אוֹר אֱלֹהִים, שֶׁבָּאָדָם וּבָעוֹלָם, הִיא מְטִיבָה אוֹתוֹ, מְסַגֶּלֶת אוֹתוֹ אֵלֶיהָ בְּהַטְבִּיעָהּ בּוֹ אֶת צִבְיוֹנָהּ הַפְּרָטִי, וּמַכְשִׁירָתוֹ בָּזֶה לְמַלֵּא חַדְרֵי כָּל רוּחַ וָנֶפֶשׁ בְּרִגְשֵׁי־טֹהַר וְחֶדְוַת־יֹשֶׁר הַמְּבֻסָּסִים בְּנִצְחִיּוּתָם בְּעֶדְנָם הָאֱלֹהִי, שֶׁהוּא מַצִּילָם מִכָּל יֵאוּשׁ וּמְשַׂגְּבָם יֶשַׁע עֲדֵי עַד.", + "עוֹלָה הִיא הַאֻמָּה בְּרוּם מַעֲלוֹתֶיהָ אֵלֶּה – כְּשֶׁהִיא מַכֶֶּרת אֶת רוּחָהּ הַעַצְמָי. הַכָּרָה זוֹ הִיא מְבִיאָה אוֹתָהּ לְהֵעָטֵר בְּגֹדֶל לֵבָב בְּתוֹרַת־אֱלֹהִים אֲשׁר עִמָּדָהּ, הִיא מַרְכִּיבָתָהּ עַל בָּמֳתֵי אָרֶץ. וְעַד כַּמָּה שֶׁיִּהְיוּ חַיֵּי כָּל הַסְּבִיבָה כֻּלָּהּ בִּלְתִּי־מֻכְשִָׁרים אֹו מְנֻגָּדִים לְאוֹתָהּ הָרוֹמְמוּת הָאֱלהִֹית, שֶׁרוּחַ יִשְׂרָאֵל שׁוֹאֵף אֵלֶיהָ, לאֹ תִּלָּכֵד בִּמְצוּדָתָם, וְאֶת דַּרְכָּהּ תֵּלֵךְ לָבֶטַח. אָז תְּעוֹרֵר אֶת סְגֻלַּת־טִבְעָהּ וְאֶת הוֹד חֵיל בְּחִירָתָהּ אַחֲרֶיהָ. הַשְּׁמִטָּה וְהַיּוֹבֵל יַחְדָו יִהְיוּ תַּמִּים עַל רֹאשָׁהּ וְהָאָרֶץ תַּעֲנֶה לְעֻמָּתָהּ בְּחֵילָהּ הָרוּחָנִי הָאָצוּר בְּקִרְבָּהּ, הַמַּתְאִים לְחֶדְוַת הַשְּׁמִטָּה וְרִנְנַת הַיּוֹבֵל. \"וְצִוִּיתִי אֶת־בִּרְכָתִי לָכֶם בַּשָּׁנָה הַשִּׁשִּׁית וְעָשָׂת אֶת־הַתְּבוּאָה לִשְׁלשֹׁ הַשָּׁנִים.\" \"יִרְעֲפוּ נְאוֹת מִדְבָּר וְגִיל גְּבָעוֹת תַּחְגּרְֹנָה.\" \"לָבְשׁוּ כָרִים הַצּאֹן וַעֲמָקִים יַעַטְפוּ בָר יִתְרוֹעֲעוּ אַף יָשִׁירוּ.\"", + "כְּשֶׁעֻמְּמָה בְּיִשְׂרָאֵל הַכַּרַת הַרוּחַ הַעַצְמִי \"זָנַח יִשְׂרָאֵל טוֹב,\" שָׁכַח אֶת עֻזּוֹ וְגַאֲָותוֹ. הַמַבָּט הַחִיצוֹנִי עַל הַסְּבִיבָה הְָרחָבָה הַבִּלְתִּי־מְפֻתַּחַת, הַפִּרְאִית בְּטִבְעָהּ וּבִבְחִירָתָהּ גַּם יַחַד, הִשְׁכִּיחַ מִמֶּנּוּ אֶת גְּדֻלַּת סְגֻלָּתוֹ. אָז הֻסְעוּ מִן הַלֵּב תְּשׁוּקַת הַחַיִּים הָאֱלֹהִיִּים וְעֲדָנֵיהֶם וְחֶמְדַת מְשׂוֹשָׂם וְחֵילָם בְּהִתְגַּלְּמָם בְּפֹעַל, בְּאֶרֶץ־הַחַיִּים. טָהֳרַת הַשֵּׂכֶל הַפָּשׁוּט וְהַבָּרוּר הֻשְׁבְּתָה, זִיו הַצֶּדֶק הוּעַם. אֶת עֶמְדָּתָם לָקְחוּ הַדִּמְיוֹן הַגַּס שֶׁל הַחֶבְרָה הַפְּרוּעָה וְרֶשַׁע־כֶּסֶל שֶׁל הַהֲזָיוֹת הָאֱלִילִיּוֹת וְתוֹעֲבוֹתֵיהֶן. בְּמַשָּׁאוֹן כֻּסְּתָה הַסְגֻלָּה הָאֱלהִֹית הַאֲצוּלָה בְּנִשְׁמַת הַאֻמָּה וְלֹא תּוּכַל עוֹד לָקַחַת לֵב חֶמְדַת חַיֵּי טֹהַר, שֶׁקֶט וָישֶֹׁר. תְּכוּנַת הַאֻמָּה בְּרִדְתָּהּ הוֹסִיפָה יְרִידָה גּם לִתְכוּנַת רוּחַ הָאָרֶץ שֶׁהוּא מַתְאִים עִמָּהּ הַתְאָמָה נִצַחַת: בְּחֻלְשַׁת נִשְׁמַת הַאֻמָּה לֹא תִּתֵּן סְגֻלַּת הַאֶָרץ אֶת תַּפְקִידָהּ. רוּחַ הָאֶָרץ, רוּחַ אֶֶרץ חֶמְדָּה הַמְלֵאָה שִׁירַת־קֹדֶשׁ וְרִנְנַת־יָהּ, יָרַד מַטָּה־מַטָּה. \"וַתִּטְמָא הָאָרֶץ וָאֶפְקֹד עֲונָהּ עָלֶיהָ וַתָּקִא הָאָרֶץ אֶת יֹשְׁבֶיהָ.\" רוּחַ הָאֻמָּה בִּכְלָלָהּ סָפַג אֶל תּוֹכוֹ יְסוֹדוֹת רָעִים וְזָרִים, עַד אֲשׁר הֵעִיב אֶת טָהֳרָתוֹ הָעַצְמָאִית. ", + "\"כִּי זָנְתָה אִמָּם הֹבִישָׁה הוֹרָתָם.\" אַף בְּכָל הַצִּיּוּרִים הַיּוֹתֵר קְדוֹשִׁים, הַחֲתוּמִים בְּאָפְיָהּ שֶׁל הָאֻמָּה, הֻטַּל הָרַעַל, \"חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי הָיוּ עָלַי לָטֹרַח נִלְאֵיתִי נְשׂאֹ.\" וְהַחַיִּים הַלְּאֻמִּיִּים, אַחֲרֵי אֲשֶׁר הֻטַּמָּאוּ, הוֹסִיפוּ לָהּ חֳלָיִים מוּסָרִיִּים כַּבִּירִים, וַיִּהְיוּ עִם שְׁאוֹנָם הַמְּדִינִי רַק לִמְהוּמָה פְּנִימִית הַמְּהַמֶּמֶת אֶת הַנֶּפֶשׁ. שְׁנֵי הַיְּסוֹדוֹת, הָאֻמָּה וְהָאָרֶץ, אֲשֶׁר בִּבְרִיאוּתָם הֵם מוֹסִיפִים זֶה לָזֶה כָּל־כָּךְ לִוְיַת־חֵן, כָּל־כָּךְ אֹמֶץ וָעֹז, הֵחֵלוּ מַשְׁפִּיעִים זֶה לָזֶה בַּחֲלוֹתָם – לְרָעָה וְלִזְוָעָה, עַד אֲשֶׁר הֻכְרְחָה לָקַחַת מַעֲמַד הָרְפואָּה הָרַחְמָניִת־הָאַכזְרִָיהָּ, הַנתִּּוחַּ הַנוּרָֹא, הִתְרַחֲקותּ הָאֻמָּה מֵהָאָרֶץ \"וּמִפְּנֵי חֲטָאֵינוּ גָּלִינוּ מֵאַרְצֵנוּ וְנִתְרַחֲקְנוּ מֵעַל אַדְמָתֵנוּ.\" ", + "בְּעֶצֶם צָרָתָהּ הַגְּדוֹלָה שֶׁל הָאֻמָּה, כַּאֲשֶׁר סָר מִקִרְבָּהּ שְׁאוֹנָם שֶׁל הַחַיִּים הַלְּאֻמִּיִּים וּמְהוּמָתָם הַמַּזֶּקֶת, הֵחֵל הָאוֹר הָרוּחָנִי לָשׁוּב לַעֲלֹות לְאִטֹּו בְּקְִרבָּהּ בַּמַּעֲלֹות אֲשֶׁר יַָרד. רוּחַ הָאֻמָּה הֹוסִיף לְהַעֲלוֹת־אֵבֶר כְּפִי מִדַּת שְׁבִיתָתוֹ מֵהַחַיִּים הַמְּדִינִיִּים, שֶׁהֵם רִאשׁוֹנִים לְטֻמְאָה בְּצִבּוּר מְקֻלְקַל. \"וָאֹמַר אֵלֶיהָ יָמִים רַבִּים תֵּשְׁבִי לִי לאֹ תִזְנִי וְלאֹ תִהְיִי לְאִישׁ וְגַם אֲנִי אֵלָיִךְ. כִּי יָמִים רַבִּים יֵשְׁבוּ בְּנֵי יִשְׂרָאֵל אֵין מֶלֶךְ וְאֵין שָׂר וְאֵין זֶבַח וְאֵין מַצֵּבָה וְאֵין אֵפוֹד וּתְרָפִים.\" \"וְהָיָה בַיּוֹם הַהוּא נְאֻם יְהוָה וְהִכְרַתִּי סוּסֶיךָ מִקִּרְבֶּךָ וְהַאֲבַדְתִּי מרְַכבְּתֹיֶך והְכִרְַתיִּ ערֵָי ארְַצךֶ והְרַָסתְיִּ כלָּ מבִצְרֶָיך.ָ והְכִרְַתיִּ כְשָׁפִים מִיָּדֶךָ וּמְעוֹנְנִים לאֹ יִהְיוּ לָךְ. וְהִכְרַתִּי פְסִילֶיךָ וּמַצֵּבוֹתֶיךָ מִקִּרְבֶּךָ וְלאֹ תִשְׁתַּחֲוֶה עוֹד לְמַעֲשֵׂה יָדֶיךָ.\"", + "\"וַהֲשִׁמֹּתִי אֲנִי אֶת הָאֶָרץ וְשָׁמְמוּ עָלֶיהָ אֹיְבֵיכֶם הַיֹּשְׁבִים בָּהּ. וְאֶתְכֶם אֱזָרֶה בַגּוֹיִם וַהֲרִיקתִֹי אַחֲרֵיכֶם חָרֶב וְהָיְתָה אַרְצְכֶם שְׁמָמָה וְעָרֵיכֶם יִהְיוּ חָרְבָּה. אָז תִּרְצֶה הָאָרֶץ אֶת שַׁבְּתֹתֶיהָ כֹּל יְמֵי הֳשַׁמָּה וְאַתֶּם בְּאֶרֶץ אֹיְבֵיכֶם אָז תִּשְׁבַּת הָאָרֶץ וְהִרְצָת אֶת שַׁבְּתֹתֶיהָ. כָּל יְמֵי הָשַּׁמָּה תִּשְׁבֹּת אֵת אֲשֶׁר לֹא שָׁבְתָה בְּשַׁבְּתֹתֵיכֶם בְּשִׁבְתְּכֶם עָלֶיהָ.\" ", + "\"וְהָאָרֶץ תֵּעָזֵב מֵהֶם וְתִרֶץ אֶת שַׁבְּתֹתֶיהָ בָּהְשַׁמָּה מֵהֶם וְהֵם יִרְצוּ אֶת עֲונָם יַעַן וּבְיַעַן בְּמִשְׁפָּטַי מָאָסוּ וְאֶת חֻקֹּתַי גָּעֲלָה נַפְשָׁם.\"", + "יִשְׂרָאֵל בַּגּוֹלָה עָזַב אֶת דַאֲגָתוֹ מִכָּל עִנְיְנֵי־חוֹל מִצַּד כְּלָלוּת הָאֻמָּה. שָׂם אֶת עֵינָיו וְלִבּוֹ רַק בַּשָּׁמַיִם מִמַּעַל. לִבּוֹ לֹא הָלַך עוֹד לְהַרְבּוֹת חַיִל רֶכֶב וָסוּס, כְּכָל גּוֹי עַל אַדְמָתוֹ: וּבִכְלָל לֹא הָיָה עוֹד לִכְלָל הָאֻמָּה שׁוּם עֵסֶק חָמְרִי. יַחַד עִם זֶה חָדַל לַעֲגבֹ אֶל כָּל תַּזְנוּנֵי הַגּוֹיּם הָרַבִּים. וְרוּחַ־ד' הֵחֵל לְפַעֲמוֹ לְהַשְׂכִּיל אֶל עֵרֶךְ הַאָדָם וּמַעֲלַת נִשְׁמָתוֹ, וְכֵן לְהוֹקִיר בְּיִחוּד אֶת עֶרְכָּהּ הָרוּחָנִי שֶׁל הָאֻמָּה וְיִתְרוֹנָהּ הָאֱלהִֹי. הַתּוֹרָה נִתְחַבְּבָה עָלָיו מִזָּהָב וּמִפָּז רַב כְּבִימֵי־נְעוּרָיו הַטוֹבִים. עַל קְדֻשַּׁת הָאֱמוּנָה וְהַמִּצְוֹת יָצָא לַהוֹרֵג בְּשִׂמְחַת־לֵבָב. עֵינָיו וְלִבּוֹ, אֲשֶׁר הָיוּ בַּשָּׁמַיִם תָּמִיד, הֶעֱלוּ אֲרוּכָה לְכָל מְשׁוּבוֹת הַחַיִּים הַלְּאֻמִּיִּים וּלְכָל פִּשְׁעֵיהֶם, וּמֵעֵת אֲשֶׁר הִתְרַחֵק מֵאַרְצוֹ פָּנָה תָּמִיד אֵלֶיהָ, – אֲבָל לֹא בְּמַבָּט גַּס, לֹא כְּכָל שׁוֹכֵן־בֵּית־חֹמֶר הַמִּשְׁתוֹקֵק אֶל אֶרֶץ מְכוֹרָתוֹ מִפְּנֵי שֶׁהִיא מַשְׂבִּיעָתוֹ לֶחֶם וּמְסַפֶּקֶת לוֹ אֶת חֲפָצָיו הַחָמְרִיִּים, כִּי בְעֵינַיִם מְלֵאוֹת חִבַּת קדֶֹשׁ הִבִּיט אֵלֶיהָ, אֶל סְגֻלָּתָהּ הַפְּנִימִית, הַמַּתְאִימָה לַתְּשׁוּקָה הָאֱלהִֹית אֲשֶׁר הֵחֵלָה לָשׁוּב לְתוֹכוֹ.", + "כֵּן הָאָרֶץ הִתְנַעֲרָה מִטֻּמְאָתָהּ. \"שִׁכּוֹרֵי־אֶפְרַיִם,\" שָׂרִים סוֹרְרִים וְחַבְרֵי גַּנָּבִים, אֹהֲבֵי שֹׁחַד וְרוֹדְפֵי שַׁלְמוֹנִים, הַבּוֹעֲטִים מֵרֹב טוֹבָה, נִמְחוּ מִמֶּנָה יַחַד עִם כָּל חָסְנָה וְתִפְאַרְתָּהּ. אַחַר יָמִים רַבִּים הֵחֵלָה, אָמְנָם לִמְשֹׁךְ אֵלֶיהָ לְאִטָּהּ נִדָּחִים יְחִידִים, – אֲבָל רַק בְּכֹחָהּ לֶאֱלֹהִים, בִּקְדֻשָּׁתָהּ הָעֶלְיוֹנָה הַמִּתְעַלָּה עַל כָּל חֵפֶץ חַיֵּי־חֹמֶר וּדְרִישַׁת מִשְׁטְרֵי־לְאֹם.", + "\"קֵץ יְשׁוּעָה נִסְתַּם חָרָךְ. \"לִבָּא לְפוּמָא לאֹ גַּלְיָא.\" מִי בָּא בְסוֹד ד' לָדַעַת מָתַי הָטְהֲרוּ כָּלִיל הָאָרֶץ וְהַגּוֹי מִטֻּמְאַת־הַנִדָּה אֲשֶׁר לָהֶם, מָתַי שָׁב הָרוּח, הַמִּסְתַתֵּר בְּעַצְמוּתוֹ וְנִגְלָה בִּפְעֻלּוֹתָיו, כְּפִי מִדַּת הַכְשָׁרַת הַמַּצָּבִים הַחִיצוֹנִים הַמַּכְשִׁירִים אֶת הִתְגַלּוּתוֹ בָּאֻמָּה וּבָאָרֶץ, – אֶל טָהֳרוֹ וְחָסְנוֹ, וּמָתַי הִגִּיעָה עֵת־דּוֹדִים, אֲשֶׁר בְּהִתְחַבֵּר הָאֻמָּה וְהָאָרֶץ יַחַד יִפְעַל כָּל אֶחָד מֵהֵם עַל חֲבֵרוֹ לְטוֹבָה וְלִבְרָכָה, וְלאֹ כַּאֲשֶׁר הָיוּ בִּימֵי הַחֹשֶׁךְ, – אֵין אִתָּנוּ יוֹדֵעַ עַד־מָה. וּבְכֵן עֵינֵינוּ נְשׂוּאוֹת לַחֲזוֹת אֶת חֶבְיוֹנֵי־הַמִסְתָּרִים בִּמְקוֹם־רוֹאִים, – בַּחֲזוֹן קֵץ הַמְגֻלֶּה, אֲשֶׁר חֲכָמִים מֵאָז הִבִּיעוּ: \"אֵין לָךְ קֵץ מְגֻלֶּה מִזֶּה, שֶׁנֶּאֱמַר: \"וְאַתֶּם הָרֵי יִשְׂרָאֵל עַנְפְּכֶם תִּתֵּנוּ וּפֶרְיְכֶם תִּשְׂאוּ לְעַמִּי יִשְׂרָאֵל כִּי קֵרְבוּ לָבוֹא.\" \"וּפָנִיתִי אֲלֵיכֶם וְנֶעֱבַדְתֶּם וְנִזְרַעְתֶּם, וְהִרְבֵּיתִי עֲלֵיכֶם אָדָם כָּל בֵּית יִשְׂרָאֵל כֻּלּהֹ וְנשְֹׁבוּ הֶעָרִים וְהֶחֳרָבוֹת תִּבָּנֶינָה, וְהִרְבֵּיתִי עֲלֵיכֶם אָדָם וּבְהֵמָה וְרָבוּ וּפָרוּ וְהוֹשַׁבְתִּי אֶתְכֶם כְּקַדְמוֹתֵיכֶם וְהֵטִבֹתִי מֵרִאשׁתֵֹיכֶם וִידַעְתֶּם כִּי אֲנִי ד'.\"", + "כָּל עוֹד שֶׁלּאֹ כָּלָה זַעַם, כָּל זְמַן שֶׁבְּמַעֲמָקֵי רוּחַ הָאֻמָּה וְהָאָרֶץ לאֹ סָרָה עֲדַיִן חֶלְאָתָם מֵהֵם, הָיְתָה אָז כָּל סִבַּת פְּנוֹתָם רַק אֶל עָל, אֶל קדֶֹשׁ ד', רַק מֵרוֹב שׁוֹמְמוּתָם, מִפְּנֵי שֶׁלּאֹ הָיָה לָהֵם כָּל עִנְיָן לָקַחַת לֵב אָדָם הַחַי חַיֵּי חמֶֹר עֲלֵי אֲדָמוֹת: אֲבָל אִם יִתְגַּלּוּ אָז בְּחַיֵּי־חֶבְרָה וּמִשְׁטַר־אָרֶץ, מִיָּד יִתְגַּלֶּה רוּחַ־הָעִוְעִים אֲשֶׁר בְּחֻבָּם וְהַהַשְׁחָתוֹת הָעַתִּיקוֹת תָּשׁוֹבְנָה וּתְקִיצֵינָה. בְּכֵן נִסְתַּם עַד אָז כָּל חֲזוֹן־רוּחַ, הָאָרֶץ נִשְׁכְּחָה כְּמֵת מִלֵּב כְּלַל הָאֻמָּה, וְהַיְחִידִים, שֶׁעָלָה עַל לִבָּם לִפְנוֹת אֵלֶיהָ, לאֹ הָיָה לָהֵם כְּלָל שׁוּם עִנְיָן הַמִתְיַחֵס לְצִדָּהּ הַחָמְרִי האָרְַציִ.", + "אֲבָל בְּמִדַּת הִתְמַלְּאוּת הַסֵּאָה שֶׁל גַּעַַרת ד' וְתֹוכַחְתֹּו, שֶׁהִיא מְֵרקָה לֹא רַק אֶת הַיְחִידִים, – שֶׁהֵם שָׁבוּ בְֻּרבָּם בִּימֵי־הִגָּלוֹת הָרִאשׁוֹנִים, – כִּי־אִם אֶת רוּחַ הָאֻמָּה בִּכְלָלהּ, וַתְּרוֹמֵם אִתּוֹ יַחַד אֶת רוּחַ הָאָרֶץ אֲשֶׁר נִשְׁפַּל בִּימֵי־הָרָעָה, – בְּמִדָּה זוֹ הֵחֵלוּ דַרְכֵי צִיּוֹן הָאֲבֵלוֹת לְבָקֵשׁ אֶת תַּפְקִידָן. הָעַם אֲשֶׁר נֶעֱזַב מֵהֵן הֵחֵל לַחֲשׁוֹב עַל דְּבַר חֵפֶץ שׁוּבוֹ אֶל עָרָיו וְאֶל אַרְצוֹ, לִמְצאֹ שָׁמָּה חַיִּים שְׁלֵמִים, חַיִּים הַמְּמַלְּאִים אֶת כָּל הַפָּגוּם מִצַּד הַחֹמֶר וְהָרוּחַ, גַּם יַחַד. רַק זֶה מִקָּרוֹב הֵחֵל הָרוּחַ לְפָעֵם, בַּמִּסְתָּרִים בָּא, עוֹד סֵתֶר־פָּנִים לוֹ, מְיֻדָּעָיו הָרַבִּים לאֹ יוּכְלוּ לְהַכִּירוֹ וְיוֹדְעָיו לאֹ חָזוּ יָמָיו. אַף אִם נִרְאָה מֵרֵאשִׁית צְמִיחֲתוֹ בַּחֲזוֹן־לֵב לִקְדוֹשֵׁי־רוּחַ, – רָאוּהוּ וְלאֹ הִכִּירוּהוּ בְּעֻזּוֹ וּמַמָּשׁוּתוֹ, עַד אֲשֶׁר בִּמְסִבּוֹת הִתְהַפֵּךְ וְהִנֵּהוּ הוֹלֵךְ וְנִגְלֶה. הַשְּׂדֵרוֹת הַקְּרוֹבוֹת יוֹתֵר לַחֲפָצִים חָמְרִיִּים הִנָּן רִאשׁוֹנוֹת לְהַכִּיר אֶת פְּעָמָיו. תְּכוּנָתוֹ, הַמְּלֵאָה עִנְיָן לַחֲפָצִים חָמְרִיִּים, חֵפֶץ הָאָרֶץ, הָעֲבוֹדָה, הַסֵּדֶר וְהַמִּשְׁטָר הַחֶבְרָתִי, לאֹ זָרָה הִיא לְרוּחָם כְּמוֹ לְרוּחַ בְּנֵי עָלִיָּה הַמְּיֻחָדִים שֶׁל עַם מְמֻשָּׁךְ וּמְמֹרָט אֲשֶׁר שָׁכַח חַיִּים וְנָשָׁה טוֹבָה. –", + "וְכָאן אַנְשֵׁי־לֵב נִתְבָּעִים לָבֹא לַעֲמוֹד בַּמַּעֲרָכָה, לְחַזֵּק יָדַיִם רָפוֹת, לְרוֹמֵם רוּחַ כָּל מִתְיָאֵשׁ וּלְאַמֵּץ כָּל כּוֹשֵׁל, לִקְרוֹא בְקוֹל גָּדוֹל: \"צִיּוֹן, אַל יִרְפּוּ יָדָיִךְ!\". הִנֵה נִשְׁמַת אֱלֹהִים חַיִּים הָעֲלוּמָה, אֲשֶׁר יָשְׁבָה בְּסֵתֶר הַמַּדְרֵגָה בְּכָל יְמֵי הַגָּלוּת, הוֹלֶכֶת וּמִתְגַּלָּה. אֶת הוֹדָהּ וְיִפְעָתָהּ הֲלֹא לֹא תּוּכַל לְגַלּוֹת רַק בּעַמָּהּ הַחַי חַיִּים שְׁלֵמִים עַל אַדְמָתוֹ. כְּשֵׁם שֶׁאֵין הַשְּׁכִינָה שׁוֹרָה בְּאִישׁ יְחִידִי אֶלָּא עַל גִּבּוֹר וְעָשִׁיר וּבַעַל־קוֹמָה, אֶלָּא שֶׁכָּל זֶה לאֹ יִסְכּוֹן מְאוּמָה בִּלְתִּי הַמַּעֲלוֹת הָרוּחָנִיּוֹת שֶׁל חָכְמָה וַעֲנָוָה, – כָּך אֵין הַשְּׁכִינָה הַכְּלָלִית שׁוֹרָה אֶלָּא בְּעַם מָלֵא גְּבוּרָה, עֹשֶׁר, וְקוֹמְמִיּוּת, אֶלָּא שֶׁכָּל אֵלֶּה יִמְצְאוּ אֶת עֶרְכָּם רַק בְּהֵעָשׂוֹתָם בְּסִיסִים לְהָאוֹר הָרוּחָנִי הָאֱלהִֹי, הַמְמֻלָּא אוֹר ד' וְעַנְוַת־צֶדֶק.", + "בְּנֶפֶשׁ נִדְהָמָה וּבְבְִרכַּיִם כֹּושְׁלֹות מֵעֹצֶר רָעָה וְיָגֹון, שֶׁל עָקַת־אוֹיֵב וְשִׁפְלוּת נְדוּדִים, בְּאֶפֶס תִּקְוָה וְנִחוּמִים בְּאַדְמַת נֵכָר, בָּאוּ אֶל הָאָרֶץ פְּזוּרֵי־גּוֹלָה, שְׂרִידִים יְחִידִים. עֵינֵיהֶם הַטְּרוּטוֹת, מֵרוֹב אֲפֵלָה שֶׁל גּוֹלָה אַחַר גּוֹלָה, לֹא תּוּכַלְנָה עוֹד לִסְבּוֹל אֶת כָּל תֹּקֶף הָאוֹר הַגָּדוֹל הַזָּרוּעַ בָּאָרֶץ. הַקּוֹמָה עוֹד לאֹ נֵזְדַּקְּפָה, הָרוּחַ עוֹד לאֹ נִתְעוֹדֵד, הַנְּשָׁמָה הָאֱלֹהִית עוֹד לֹא נִתְגַּלְּתָה בִּתְעוּפַת עֻזָּהּ. אֲבָל קַוִּים בּוֹדְדִים שֶׁל אוֹרָה פְּזוּרִים בְּכָל עֲבָרִים, הַקֵּץ־הַמְּגֻלֶּה הוֹלֵךְ וְקָרֵב, וְכָל אֲשֶׁר רוּחַ־ד' מְפַעֲמוֹ יָחוּשׁ לִהְיוֹת מֵהַבּוֹנִים הָרִאשׁוֹנִים הַבּוֹנִים אֶת בִּנְיָן הָאֻמָּה בְּאֶרֶץ־חֶמְדַּת־עוֹלָמִים!", + "כְּמוֹ שֶׁצְעִירָה הִיא קוֹמְמוּת עַמֵּנוּ עַל אַדְמַת הַקּדֶֹשׁ; כְּמוֹ שֶׁדַּל וְקָטָן הוּא בִּנְיָנֵנוּ לְעֻמַּת תִּקְוָתֵנוּ הַגְּדוֹלָה, שֶׁהִיא נֶאֱדֶרֶת בִּימִין ד' רוֹמְמָה \"לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ וְלֵאמֹר לְצִיּוֹן עַמִּי אָתָּה,\" כֵּן דַק וְחָלוּשׁ הוּא הָרוּחַ הַמֻּרְגָּשׁ בְּקִרְבֵּנוּ מֵרוֹמְמוּתָהּ שֶׁל אֶרֶץ־חֶמְדָּה. וַהֲדַר־כָּבוֹד אֶל הַמִּתְגַּלֶּה בִּקְדֻשַּׁת הַיּוֹבֵל וְהַשְּׁמִטָּה עַל אַדְמַת הַקֹּדֶשׁ, הַנּוֹתֵן עזֹ וְתַעֲצוּמוֹת לָעָם, רַק מֵרָחוֹק עוֹד יֵרָאֶה לָנוּ. אָמְנָם מְחַיּוֹת הֵן אֶת רוּחֵנוּ הַמִּצְוֹת־הַתְּלוּיוֹת־בָּאָרֶץ כַּמָּה שֶׁעוֹלֶה בְּיָדֵינוּ לְקַיֵּם מֵהֵן גַּם כָּעֵת, אִם כִּי עֳדַיִן אֵין לָנוּ שׁוּם דָבָר בִּשְׁלֵמוּתוֹ. אֲבָל הִגִּיעָה הַשָּׁעָה לִתְחִיַּת הַתּוֹרָה הַמְּכֻוֶּנֶת לְעֻמַּת תְּחִיַּת הָאָרֶץ: תַּלְמוּדָן שֶׁל הַמִּצְוֹת־הַתְּלוּיוֹת־בָּאָרֶץ הֵחֵל לִהְיוֹת הוֹלֵךְ וְנֶחְשָׁב, לְכָל עַם ד' הַמַּפְנֶה פָּנָיו אֶל אַרְצוֹ בְּרוּחַ ד' אֲשֶׁר עָלָיו, – לְחוֹבָה קְדוֹשָׁה יֶתֶר עַל הַחוֹבָה הַכְּלָלִית הַמַקֶּפֶת אֶת כָּל הַתּוֹרָה כֻּלָּהּ; וּבְיוֹתֵר הֵחֵלָה חוֹבָתוֹ לְהִגָּלוֹת עַל יוֹשְׁבֵי אַדְמַת־הַקֹּדֶשׁ.", + "תַּלְמוּד מֵבִיא לִידֵי מַעֲשֶׂה, שִׁנּוּן הַהֲלָכוֹת בְּבֵרוּר וְהַרְחָבָה, עֲשׂוֹת סְפָרִים וְהַרְבּוֹת מֶחְקָר בָּהֵן, מְבִיאִים אֶת הַהַכָּרָה וְהָאַהֲבָה אֶל הַמִּצְוֹת־הַתְּלוּיוֹת־בָּאָרֶץ, אֲשֶׁר נִשְׁכְּחוּ שְׁנוֹת־מֵאוֹת רַבּוֹת מִכְּלָלוּת הָאֻמָּה, וְאוֹר ד', שֶׁבְּכָל אוֹת וָאוֹת וּבְכָל פְּרָט וּפְרָט מִפְּרָטֶיהָ שֶׁל תּוֹרָה, מוֹפִיעַ וּמְעוֹרֵר אֶת חֵשֶׁק שְׁמִירָתָן בְּכָל פִּרְטֵיהֶן, וְהַכָּרַת צִדְקָן וּכְבוֹדָן הוֹלֶכֶת וּמִתְרַבָּה לְפִי הַגְדַּלַת תּוֹרָתָן וְהַאֲדָרָתָהּ. ", + "וְהִנֵּה עַתָּה הִגּיעָה שְׁנַת־הַשְּׁמִטָּה לְפִי מִנְיָן הַשָּׁנִים הַמֻּחְזָק אִתָּנוּ. מֵרוֹב דַּלּוּת מַצַּב יִשּׁוּבֵנוּ בָּאָרֶץ הֶכְרֵחַ הוּא אָמְנָם לְהִסְתַפֵּק ע\"פ רוֹב בְּהוֹרָאַת־שָׁעָה, כַּאֲשֶׁר הֻסְכַּם מֵאָז ע\"פ גְּדוֹלֵי־הַדּוֹר, אֲשֶׁר נִכְנְסוּ לְתוֹךְ עמֶֹק מַצַּב הַיִּשּׁוּב הֶחָדָשׁ בְּאַרְצֵנוּ הַקְּדוֹשָׁה, וּבְהַרְגָּשָׁה נֶאֱמָנָה חָדְרוּ אֶל עֶרְכּוֹ בֶּעָתִיד, בְּחוּשָׁם שֶׁלאֹ לָבוּז לְיוֹם־קְטָנוֹת וְלָדַעַת כִּי מֵאֵת ד' הָיְתָה זֹאת, לָתֵת נִיר לְעַמּוֹ עַל אַדְמַת־קָדְשׁוֹ לִהְיוֹת לְפֶתַח־תִּקְוָה וּצְמִיחַת־קֶרֶן־יְשׁוּעָה, שֶׁגְּדוֹלָה הִיא חוֹבָתֵנוּ לְיַשֵּׁר אֶת מְסִלָּתָהּ, לִבְלִי תִּפְגַע מִכְשׁוֹלִים מִצַּד הַמִּצְוֹת־הַתְּלוּיוֹת־בָּאָרֶץ כְּכָל הָאֶפְשָׁרִי. וְאֵין הַקב\"ה בָּא בִּטְרוּנְיָא עִם בְּרִיּוֹתָיו, וְכָל הַנֶּאֱמַר לְהַקֵּל בִּמְקוֹם מִצְוָה דְּרַבִּים וּבִמְקוֹם הֶפְסֵד מְרֻבֶּה וּשְׁעַת־הַדְּחַק, – כָּל אֵלֶּה חֻבְּרוּ יַחַד בִּשְׁאֵלָה זוֹ בְּמִדָּה מְרֻבָּה כָּל־כָּךְ, עַד שֶׁאֵין לָהּ דֻּגְמָא בְּכָל הַשְּׁאֵלוֹת אֲשֶׁר נִתְעוֹרְרוּ בְּיִשְׂרָאֵל בְּחֵקֶר דִּין וּמִשְׁפָּט, בְּכָל מֶשֶׁךְ הַגָּלוּת הָאֲרֻכָּה. אֲבָל לַמְרוֹת הַפְקָעַת־הַמִּצְוָה אֲשֶׁר בְּהוֹרָאַת־שָׁעָה זוֹ יֶשְׁנָם כַּמָּה גּוּפֵי־הֲלָכוֹת, הַנִּדְרָשִׁים לִשְׁמוֹר וְלַעֲשׂוֹת בָּפעַֹל. גַּם נִמְצָאִים יְרֵאֵי ד' הַחֲרֵדִים אֶל דְּבָרוֹ מְאדֹ, אֲשֶׁר מִפְּנֵי קְדֻשַּׁת חִבַּת־הַמִּצְוֹת־הַתְּלוּיוֹת־בָּאָרֶץ וּמִצְוַת הַשְּׁבִיעִית, שֶׁעֵינֵי כָּל יִשְׂרָאֵל נְשׂוּאוֹת לְקִיּוּמָהּ בְּאֶרֶץ־חֶמְדָּה, אֵינָם חָסִים עַל הֶפְסֵד וָטרַֹח וְהֵם נְכוֹנִים לְקַיְּמָהּ בְּכָל כּחַֹ, – כָּדִין וְכַמִּשְׁפָט. בְּרוּכִים יִהְיוּ לַד' וּלְעַמּוֹ.", + "וּלְבַד־זֶה הַתַּלְמוּד בְּעַצְמוֹ יָבִיא לִידֵי מַעֲשֶׂה, שִׁנּוּן הַהֲלָכוֹת יַחֲקוֹק בִּלְבָבוֹת אֶת חִיּוּבָם בָּלֵב וּמִשְּׁמִטָּה לִשְׁמִטָּה יִתְוַסְּפוּ רַבִּים, אֲשֶׁר בְּעֹז ד' בִּלְבָבָם יַרְחִיבוּ אֶת גְּבוּל הַמִּצְוָה בְּכָל הַרְחָבָתָה וּפְרָטֶיהָ, וּבְשִׂמְחַת יִשְׂרָאֵל בְּעוֹשָׁיו בְּהַר־הַקֹּדֶשׁ הָעֹז וְהַתַּעֲצוּמוֹת אֲשֶׁר לְעַם־ד' בֶּעָתִיד יוֹסִיפוּ אֶת הַיְּכֹלֶת לְקִיּוּמָהּ הַגָּמוּר וְהַמְּשֻׁכְלָל. ", + "מֵרוּחַ ד' הַחוֹפֵף עַל עַמּוֹ וְאַרְצוֹ תָּחֵל קְדֻשַּׁת הַשְׁמִטָּה וְתִפְאֶרֶת זִיו כְּבוֹדָהּ לְהִתְפַשֵּׁט עַל כָּל רוּחַ וָנֶפֶשׁ, לְכָל עַם ד' וּבְיִחוּד לַיּוֹשְׁבִים בְּצֵל קֹדֶשׁ שֶׁל אֶרֶץ חֶמְדָּה, וּבִנְעִימַת־יְדִידוּת עֹז אַהֲבָתָהּ. וְרוּחַ קְדֻשַּׁת הַיּוֹבֵל הַמִּסְתַּתֵּר יוֹפִיעַ מֵאוֹצָר קדֶֹשׁוֹ עַל קְדֻשַּׁת הַשְּׁמִטָּה, לְעוֹרֵר קֶרֶן יְשׁוּעָה וְקוֹל שׁוֹפָר לְשַׂגֵּב יֶשַׁע, לְעוֹרֵר יְשֵׁנִים וּלְעוֹדֵד גְּאוּלִים. –", + "לָזֹאת מָצָאתִי לִי חוֹבָה לְהוֹצִיא אֶת הַחֹבֶרֶת הַזֹּאת, אֲשֶׁר סִדַּרְתִּיהָ לְהִלְכוֹת שְׁבִיעִית בּע\"ה. ", + "אֲקַוֶּה לִשְׁמוֹ ית' כִּי יַגְדִּיל תּוֹרָה וְיַאֲדִיר וִיזַכֶּה אוֹתִי וְאֶת כָּל לִמּוּדֵי־ד', וּבְיוֹתֵר אֶת אַחַי אֲשֶׁר אֶקְרָא לָהֵם נֹעַם אֵלּוּ תַּלְמִידֵי־חֲכָמִים שֶׁבְּאֶרֶץ יִשְׂרָאֵל לְהַרְחִיב דְּבָרִים עַל הַמִּצְוֹת־הַתְּלוּיוֹת־בָּאָרֶץ בִּכְלָל וְעַל מִצְוַת שְׁבִיעִית בִּפְרָט. וְיַחַד עםִ העָסֵֶק בהַּלֲכָותֹ המַַּעשֲִׂ יוּתֹ יתְִכוּנֹןֵ הלַבֵּ בטְּובּ־טעַםַ־ודַָעתַ לְהַשְׂכִּיל בְּנֹעַם ד' בְּאוֹר דַעַת אֱלהִֹים, בְּרוּחַ מָלֵא עֵצָה וּגְבוּרָה, וְהַחוֹנֵן לָאָדָם דַעַת הַנּוֹתֵן אוֹר חָכְמָה עַל אַדְמַת קֹדְשׁוֹ, אֲשֶׁר זִכָּנוּ לְהִסְתוֹפֵף בְּחֶבֶל נַחֲלָתוֹ, יְמַלְּאֵנוּ רוּחַ דֵעָה וִיחַזְּקֵנוּ בְּשֵׁכֶל טוֹב, וְיַצִּילֵנוּ מִכָּל שְׁגִיאָה, לְמַעַן עַמּוֹ וְנַחֲלָתוֹ.", + "וּמְהֵרָה יֵאָמְנוּ דְּבָרָיו לִנְבִיאוֹ:", + "\"וְלָקַחְתִּי אֶתְכֶם מִן־הַגּוֹיּם וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הָאֲרָצוֹת וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַתְכֶם. וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם. וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשׁה אֶתֵּן בּקִרְבְּכֶם וַהֲסִרתִֹי אֶת־לֵב הַאֶבֶן מִבְּשׁרְכֶם וְנָתַתִּי לָכֶם לֵב בּשׁר. וְאֶת־רוּחִי אֶתֵּן בּקִרְבְּכֶם וְעָשׁיתִי אֶת אֲשׁר־בְּחֻקַּי תּלֵכוּ וּמִשׁפָּטַי תּשׁמְרוּ וַעֲשׁיתֶם. וִישׁבְתֶּם בּאֶָרץ אֲשׁר נָתַתִּי לַאֲבֹתֵיכֶם וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהָיָה לָכֶם לֵאלהִֹים. וְהוֹשׁעְתִּי אֶתְכֶם מִכֹּל טֻמְאוֹתֵיכֶם וְקָרָאתִי אֶל־הַדָּגָן וְהִרְבֵּיתִי אֹתוֹ וְלאֹ־אֶתֵּן עֲלֵיכֶם רָעָב. וְהִרְבֵּיתִי אֶת פּרִי הַעֵץ וּתְנוּבַת הַשׁדֶה לְמַעַן אֲשׁר לאֹ תּקְחוּ עוֹד חֶרְפַּת רָעָב בּגּוֹיּם.\"", + "\"כּה אָמַר ד' אֱלֹהִים בּיוֹם טַהֲרִי אֶתְכֶם מִכֹּל עֲ ונוֹתֵיכֶם וְהוֹשׁבְתִּי אֶת הַעִָרים וְנִבְנוּ הַחֳָרבוֹת. וְהָאֶָרץ הַנְּשׁמָּה תּעָבֵד תּחַת אֲשׁר הַיְתָה שׁמָמָה לְעֵינֵי כָּל עוֹבֵר. וְאָמְרוּ הַאָרֶץ הַלֵּזוּ הַנְּשׁמָּה הַיְתָה כּגַן עֵדֶן וְהֶעָרִים הַחֳרֵבוֹת וְהַנְשׁמּוֹת וְהַנֶּהֱרָסוֹת בּצוּרוֹת יָשׁבוּ. וְיָדְעוּ הַגּוֹיּם אֲשׁר יִשׁאֲרוּ סְבִיבוֹתֵיכֶם כּי אֲנִי ד' בּנִיתִי הַנֶּהֱרָסוֹת נָטַעְתִּי הַנְּשׁמָּה אֲנִי ד' דִּבַּרְתִּי וְעָשׁיתִי.\"", + "עיה\"ק יפו תּ\"ו , הַתר\"ע" + ], + "Clarification": [ + "כל הדברים, אשר הרציתי ב\"מבוא\" להמליץ על אחינו יושבי אדמת קדשנו ת\"ו הסומכים על ההיתר הנהוג משמטות שעברו, ע\"פ הוראת חכמים שמצאו את הדבר נכון להורות בו הלכה למעשה להוראת שעה, לא באו כי־אם להודיע שלא להשוות את העובדים הללו - העושים את מעשיהם ע\"פ הוראה מסודרת - לעוברי חק תוה\"ק חלילה. וכן למען חזק את רבים מאחינו פזורי הגולה, הכמהים לבא ולהאחז בארץ חמדה אם רק יֵרָאֶה להם דרך איך להתפרנס מעמל כפיהם, ופוחדים הם מפני הפסק העבודה בשביעית בזמן הזה, אשר ברכת ד' עודנה חבויה עד בא עת הגלותה ב\"ב, וביחוד אותם החפצים להשקיע סכומי־כסף גדולים לכונן פרדסים, כרמים, שדי־תבואה, גני־חמד, שהם דואגים מאד מפני שביתת המסחר והפסק חבורו בשביעית, שעל־ידי־זה לא יוכל להתכונן במדה הגונה גם בכל ימות השנים כולם. מתוך כך אלה ואלה מושכים את ידיהם מארץ הקדש ומשקעים עצמם בארץ־העמים, וקדושת חמדת ישיבת ארץ־הקדש ובנינה נעזבת מהם. לפיכך מצאתי לנפשי חובה, לבאר את תכן ההיתר הנהוג על־פי ההפקעה בעת ההכרח, למען דעת, שאם ידרש הכרח ישיבת אה\"ק להתנהג בו, הרי הדבר ערוך ונכון ע\"פ יסודות נאמנים, וחלילה לעזוב משום זה את חמדת ארץ צבי, ומעלות־בקודש העליונות, אל הפרט ואל הכלל האמורים, נזכרים ונעשים בישיבתה ובנינה ע\"י עם ד' אסירי התקוה.", + "אבל חלילה וחלילה לדון מזה איזו התרשלות מקיום המצוה הקדושה והחביבה הזאת, לכל אשר נתן ד' רוח־טהרה בלבבו ודי אמץ ובטחון בנפשו לעשות ולקים את כל פרשת דבר השמטה, כהלכתה וכמאמרה. - ברוך יהיה לד' שוכן ציון, החפץ בארץ חמדה ובקדושת מצותיה התלויות בה, אשר בהם אוצר חביון גנוז ושרש גאולת עולמים לגוי קדוש על אדמת הקדש.", + "וכגון דא ודאי אין צריך למודעי, שלא ימצא שום יחיד או מוסד, שישתמש בדברינו, לכוף חס ושלום, לעבוד בשביעית, אפילו ע\"פ סדרי ההיתר בדרך ההפקעה, את אלה אנשי לב אשר רוח אהבת ד' וחמדת מצותיו נוססה בהם, והם רוצים בכל לבם לשמור ולקיים את מצות השמטה כמאמרה בלא שום דרכי הקולות שנאמרו מפני דוחק השעה. ובודאי ידעו גם אלה אשר תעלה בידם שמירת המצוה במילואה לדון לכף זכות בכל רגשי כבוד ואהבת ישראל, את כל אלה שמצבם בפרט או מצב הישוב בכלל מכריח אותם להתנהג ע\"פ סדרי ההיתר וההפקעה' \"ואיש את רעת רעהו אל תחשבו בלבבכם והאמת והשלום אהבו\"." + ], + "Preface": [ + [ + "משמעות סוגית הגמרא, שהלכה פסוקה כרבי ששביעית בזמן הזה דרבנן
פשטם של דברי הסוגיא דמו\"ק (ב' ע\"ב) מורה, שעל דברי רבי, שאומר: \"בשתי שמטות הכתוב מדבר, אחת שמיטת קרקע ואחת שמיטת כספים, - בזמן שאתה משמט קרקע אתה משמט כספים ובזמן שאי אתה משמט קרקע אי אתה משמט כספים\" - אין על זה שום מחלוקת, שכונתו במה שאמר \"אין אתה משמט כספים\" היינו שאין נוהג אז דין שמיטה, שבה יש השמטת כספים, שזהו מבדיל את השמיטה מן היובל מה שביובל אין השמטת כספים נוהגת, והשביעית משמטת כספים. וכן הוא פסק הרמב\"ם (ה' שמטה ויובל פ\"י הט\"ז): \"יתרה שביעית על היובל, שהשביעית משמטת את הכספים ולא יובל\". ומקור הדברים הוא ב\"תורת־כהנים\" (פ' בהר סי' כ\"ז): שאין יובל משמט כספים, וכן הוא בספרי (פ' ראה סי' קי\"ב), שאין יובל משמט מלוה.", + "אמנם מדברי הירושלמי (ראש השנה פ\"ג ה\"ה), שאמר שם ריו\"ח: \"זו דברי ר' יודא ור' ייסא, אבל דברי חכמים קידוש בית דין ותקיעת שופר והשמט כספים משמיטין\", משמע שבפשיטות סבר ששמיטת כספים נוהגת גם ביובל, שלא כהברייתות שבת\"כ ובספרי. ונדחקו הרבה המבארים בביאור ד' הירושלמי בזה, ובמה שאמר אח\"כ: \"ניחא קידוש ב\"ד ותקיעת שופר, - השמט כספים לא בסוף הם משמיטין ?\", מפני שההלכה היא פשוטה וקבועה, שהיובל חלוק בזה מהשמיטה, שהיובל הוא משמט בתחלתו והשמיטה אינה משמטת אלא בסופה, ע\"פ המבואר בערכין (כ\"ח ב'): \"נמצאת אתה אומר אחד יובל ואחד שביעית משמטין, אלא שהיובל בתחלתו והשמיטה - בסופה\", ופסקה הרמב\"ם בפשיטות (בה, שמיטה ויובל שם, שם). ויש שבקשו לשבש את לשון הירושלמי בזה ולהגיהו. אבל נראה לפרש פשוט הסוגיא בירושלמי בזה. שאע\"פ שבזה חלוקים שמיטה ויובל בזמן ההשמטה שבשמיטה הוא בסופה וביובל - בתחלתה, מכל־מקום מקשה הוא בפשיטות על שמיטת כספים. - שהיא נוהגת גם ביובל לדעת הסוגיא שם: ולא בסוף הן משמטין ? משום דכיון שעיקר שמיטת־כספים בשביעית כתיב ולא ביובל. וסברה הסוגיא שם שבזה נדמה יובל לשמיטה, על־כן אי־אפשר להיות באופן אחר מבשמיטה ואינו משמט ביובל השמט כספים אלא בסופה. כן נראה פשוט לבאר סוגית הירושלמי, אבל אין להוציא בכ\"ז את סוגית הגמרא שלנו וברייתא דרבי, שאמר בשתי שמטות הכתוב מדבר אחת שמטת קרקע ואחת שמטת כספים, מידי פשוטן ששביעית בכלל נקראת בשם שמיטת כספים, אם משום ששמיטת כספים אינה נוהגת כ\"א בשביעית ולא ביובל, כפשט הברייתות הנ\"ל או מטעם שעיקר שמיטת כספים בשביעית כתיב, ואף אם נאמר לדמות בזה יובל לשמיטה הריהו נלמד ממנה בכל דרכיה, אפילו לשנות את מדתו ולשמט בסוף כשביעית, משום שעיקר שמיטת כספים לא נאמר אלא בשביעית.", + "עכ\"פ זהו פשוט, לכאורה, שכונת הברייתא דרבי - \"בזמן שאי אתה משמט קרקע אי אתה משמט כספים\" - שבכלל שביעית אין נוהגת אז מן התורה, לא שמיטת כספים שהיא מיוחדת ומבוארת ביחוד בשביעית, ולא לכל דיני שמיטת קרקע ועבודותיה. וזה אין לומר, שכונת הברייתא היא רק להוציא שמיטת כספים ממש, שאינה נוהגת מן התורה אלא בזמן שהיובל נוהג, אבל בכל דיני שביעית בעבודת הארץ נוהג האיסור גם בזמן הזה לדעת רבי, שהרי על קושית הגמרא שם במו\"ק: \"אלא שביעית בין למ\"ד משום חורש בין למ\"ד משום זורע, - חרישה וזריעה בשביעית מי שרי\"- מתרץ ע\"ז אביי בפשיטות: בשביעית בזמן הזה ורבי היא וכו'. ואין לומר, שזוהי רק דעת אביי לבדו, אבל רבא חולק על זה בפשט דברי רבי, דאם כן למה מתרץ רבא שם את המשנה במו\"ק אליבא דרבנן דוקא ? הלא היה לו לומר שאפילו רבי לא סבירא ליה שבזמן הזה דרבנן רק שמיטת כספים ולא איסור עבודת הארץ, ובזה היה עולה לנו, שהתירוץ \"אבות אסר רחמנא תולדות לא אסר רחמנא\" יהיה אליבא דכו\"ע וגם אליבא דרבי, אלא ודאי פשוט הוא, שאליבא דרבי בין אביי בין רבא כו\"ע מודים ששביעית בזמן הזה לכל פרטיה היא דרבנן, בין בשמיטת כספים בין באיסור עבודה קרקע, מפני שדעת רבי היא ששמיטה ויובל תלויים הם זה בזה מן התורה.", + "ולפי מה דקיימא לן כסוגיא דגיטין (ל\"ו) דתקנתא דהלל בפרוזבול, שהיא הלכה פסוקה ולכולי עלמא אתיא היא אליבא דרבי, כדמתרץ שם אביי וע\"ז מודה גם רבא, שהרי שניהם יחד עסוקין שם בקושיא השניה שמקשה שם הגמרא: \"ומי איכא מידי דמדאורייתא לא משמטא שביעית ותקינו רבנן דתשמט ?\" - ותירץ ע\"ז רבא תירוץ אחר, \"הפקר ב\"ד הפקר\", דלא כאביי שאמר משום דשוא\"ת הוא, - עכ\"פ הלא לכולי עלמא ההלכה פסוקה כרבי. שכן מורה באמת הרצאת לשון הסוגיא, שעל תירוצו של אביי: \"בשביעית בזמן הזה ורבי היא\" לא פליג רבא כלל, ומה שחלק רבא אח\"כ על תירוצו דשב־ואל־תעשה הוא, והוא אמר דמשום הפקר ב\"ד - הלא אין זה רק על הקושיא השניה. וכן נראה מתוך התכת הלשון, שגם רבא מסכים לדינא דשביעית בזה\"ז דרבנן, - מתוך שהוא מתרץ את הקושיא הנופלת על דעה זו.", + "א\"כ משתי הסוגיות האלו ביחד אנו מוצאים, שהלכה פסוקה היא כרבי, דשביעית בזמן הזה, גם בעבודת הארץ, היא רק מדרבנן.", + "וכך היא שיטת התוספות שם בסוגיאן דגיטין, בד\"ה מי איכא מידי, שכתבו שם: השתא לא בעי רבא לשנויי אהך קושיא: דהפקר ב\"ד הפקר, כדמשני בתר הכי, משום דקשיא ליה דלא הי' לו להלל לעקור שביעית שהיא דאורייתא: ואף ע\"ג דדרשינן בספרי: \"ואשר יהיה לך את אחיך תשמט ידיך - ולא של אחיך בידך, מכאן אמרו: המלוה על המשכון והמוסר שטרותיו לב\"ד אין משמיטין\"' מ\"מ לא הי' לו לעשות תקנה ללמד לעשות כן, שבטל בכך השמטת כספים שצותה תורה" + ], + [ + "שיטת רש\"י בהכרעה מהירושלמי
הרי נתברר לשיטת התוספות, דקיי\"ל דשביעית בזמן הזה דרבנן. אך לשיטת רש\"י אין בדבר הכרע, משום שהוא פירש דרבא קאי נמי לשנויי הפירכא \"דמי איכא מידי דמדאורייתא משמטא\" משום הפקר ב\"ד; וגם לרש\"י לא מכרעא מילתא וי\"ל דלדינא לא פליג רבא אאביי. - ובסמוך יתבאר שגם הראב\"ד פירש כרש\"י, ומ\"מ פסק כרבי.", + "ובמקום שאין סוגית תלמוד בבלי מכרעת צריכין אנו להכריע את הדבר ע\"פ הירושלמי, וסוגית הירושלמי מכרעת, דתיקון פרוזבול דהלל איננו על דברי תורה אלא הוא מיוסד על היסוד, ששביעית בזמן הזה דרבנן. וזה לשון הירושלמי (שביעית פ\"י ה\"ב): \"א\"ר חונא קשייתא קמיה דרב יעקב בר אחא, כמ\"ד מעשרות מד\"ת - והלל מתקין על דברי תורה. אמר רבי יוסי: וכי משעה שגלו ישראל לבבל לא נפטרו מן המצות התלויות בארץ, והשמט כספים נוהג בין בארץ בין בחוץ־לארץ ד\"ת. חזר רבי יוסי ואמר: וזה דבר השמיטה שמוט, - בשעה שהשמיטה נוהגת מד\"ת השמט כספים נוהגת בין בארץ ובין בחו\"ל ד\"ת, ובשעה שהשמיטה נוהגת מדבריהם השמט כספים נוהגת בין בארץ ובין בחו\"ל מדבריהם. תמן אמרין: אפילו כמ\"ד מעשרות מדברי תורה מודה בשמיטה שהיא מדבריהם, דתני: וזה דבר השמטה שמוט, רבי אומר: שני שמיטין הללו, שמיטה ויובל, בשעה שהיובל נוהג שמיטה נוהג דבר תורה, פסקו יובלות שמיטה נוהגת מדבריהם. אימתי פסקו היובלות ? \"יושביה\" - בזמן שיושביה עליה, לא בזמן שגלו מתוכה. היו עליה אבל היו מעורבין שבט יהודה בבנימין ושבט בנימין ביהודה, יכול יהו היובלות נוהגין? ת\"ל: יושביה - לכל יושביה. נמצאת אמר, כיון שגלו שבט ראובן וגד וחצי שבט המנשה בטלו היובלות\".", + "וכיון שהדבר ספק לנו אם רבא, שאמר סברת הפקר ב\"ד הפקר, קאי ג\"כ לתרץ הקושיא שעל עיקר יסוד פרוזבול, - מה שאין נראה כן מהרצאת הסוגיא, דלמה נטר עד כאן ולא תירץ מיד ? וגם עצם הסברא, שיהי' שייך על עיקר פרוזבול הפקר ב\"ד, אינה מחוורת כ\"כ, כדמקשו התוס' שם שמ\"מ לעקור מצוה לגמרי לא מסתבר מטעם הפקר ב\"ד, ולא מצינו כה\"ג, - לכן יותר ראוי לנו להשוות הבבלי והירושלמי, ולומר שהכל מודים שיסוד הפרוזבול הוא במה ששביעית בזמן הזה הוא מדרבנן. ולא עוד אלא, שכפי הנראה מדברי הירושלמי כאן, וגם מכמה סוגיות בבבלי, הרי יש לנו שני יסודות על שביעית בזמן הזה שהיא דרבנן. היסוד האחד: אם הלכה כרבי דשביעית ביובל תליא, וכיון שפסקו היובלות הרי אין שביעית אלא מדרבנן. והשני: אפילו אם נאמר, ששביעית אינה תלויה ביובל, ודלא כרבי, מ\"מ למ\"ד דמעשרות בזמן הזה מדרבנן, משום שבטלה קדושת הארץ מן התורה, א\"כ גם שביעית היא בכלל בזה\"ז, שאינה כ\"א מדרבנן.", + "ומזה יבואר עוד בהדיא מלשון סוגיא זאת דירושלמי, שאין לפרש בדברי רבי, שדוקא על שמיטת כספים כונתו שהיא תלויה ביובל ולא על שמטת קרקעות. שהרי הלשון הוא שוה שם בדברי ר' יוסי ובדברי הברייתא דרבי: בתחלה אמר ר' יוסי. \"וזה דבר השמטה שמוט - בשעה שהשמיטה נוהגת דבר תורה השמט כספים נוהגת בין בארץ בין בחו\"ל ד\"ת, ובשעה שהשמיטה נוהגת מדבריהם השמט כספים נוהגת בין בארץ בין בחו\"ל מדבריהם\", ואח\"כ הוא אומר שם: תמן אמרין אפילו כמ\"ד מעשרות דבר תורה מודה בשמיטה שהיא מדבריהם, דתני: \"וזה דבר השמיטה שמוט, רבי אומר: שני שמיטין הללו, שמיטה ויובל, בשעה שהיובל נוהג שמיטה נוהג דבר תורה, פסקו יובלות שמיטה נוהגת מדבריהם\". וכונת ר' יוסי במלת \"שמטה\" הלא היא ודאי על שמטה של שביתת קרקעות. חדא, שהלשון מורה כן, שהרי הוא אומר אח\"כ: \"השמט כספים נוהגת\", והלא בהשמטת כספים הוא עסוק, ומה היא שמטה זו, שאמר שהיא נוהגת מה\"ת או מדבריהם ? ודאי כונתו היא שמיטת קרקעות בשביתת הארץ. ועוד, שהרי הירושלמי תולה את הדבר בקדושת הארץ ובחיוב תרומות ומעשרות, א\"כ ודאי בשביתת הארץ הוא עסוק ב\"שמטה\" זו שהוא אומר ומתוך שמשוה הלשון לומר גם בדברי רבי שמטה סתם ולא שמטת כספים, משמע, שכמו שמיטה דלעיל, שבדברי ר' יוסי היא שמיטה לכל דבריה, הכוללת ג\"כ שמיטת קרקעות, כן הוא גם בדברי רבי. ותו, שכל עיקר היסוד לומר, שלא כפי שמשמע מתוך פשטות הלשון, שרבי לא יאמר שתלויה ביובל רק על שמיטת כספים דוקא, הוא משום שהכתוב המובא הוא מפרש שמטת כספים, - והרי אנו רואים, שר' יוסי דרשו לפסוק זה עצמו גם לענין שמטת קרקעות, א\"כ מהיכי תיתי לן לעשות פלוגתא במה שהלשון מורה שהם בחדא מחתא.", + "ובדברי רש\"י בסוגיא זו בגיטין (ל\"ו א'), שכתב וז\"ל: \"בשביעית בזה\"ז והלל כרבי ס\"ל, דאמר שביעית להשמטת מלוה בזמן הזה דרבנן היא, ואע\"ג דהלל בבית שני הוה, סבירא ליה לאביי, דבבית שני הואיל ולא היה יובל נוהג לא נהגו שמיטין מדאורייתא, ודאמרינן בערכין (דף ל\"ב): מנו יובלות לקדש שמיטין - מדרבנן קאמר. ומצאתי בתלמידי רבינו יצחק הלוי, שכתב במסכת גיטין בירושלמי: \"מניין שאין השמיטה נוהגת אלא בזמן שיובל נוהג, שנאמר: וזה דבר השמטה שמוט, אחת שמיטת יובל ואחת שמיטת שביעית\", אבל בת\"כ ראיתי דשביעית נוהג בזמן שאין היובל נוהג, ואומר אני שהוא מחלוקת. בזמן שאי אתה משמט קרקע. כגון עכשיו, שבטלה קדושת הארץ. אי אתה משמט כספים. ואע\"פ שהשמטת כספים חובת הגוף היא ואינה תלויה בארץ, ילפינן בהיקישא דלא נהגא\", - נראה שהדברים כפשטם, שמפני שבטלו היובלות בטלה קדושת הארץ לענין השמיטה לדעת רבי. ויש לומר עוד שרש\"י סובר, שכל דיני קדושת הארץ גם הם תלויים ביובל, וכדמשמע מלשון הרמב\"ם (ה' תרומות סוף פ\"א), דתרומ\"ע ג\"כ תלויים הם בישיבת כל יושביה עליה כמו יובלות, ומתוך כך לא היו נוהגים, לדעתו, בימי עזרא כ\"א מדרבנן. ודברי רש\"י (כתובות כ\"ה א' ד\"ה ולא) מורים ששביעית ומעשר הם תלויים זב\"ז. וי\"ל שיובל, שמיטה ותרומ\"ע הם עיקר מצות התלויות בקדושת הארץ. דערלה וכלאים, שיש להם שייכות גם בחו\"ל, אעפ\"י שהם יותר חמורים בארץ, י\"ל שאינם תלויים כ\"כ בקדושת הארץ, המשתנה ע\"י ביטול יושביה. ולדעת תוס' יבמות (פ\"א, א', ד\"ה מאי) גם שאר מצות התלויות בארץ בטלות מן התורה משבטלה קדושת הארץ לדין תרומ\"ע. ואם נאמר' שלדעת הרמב\"ם תלויה קדושת הארץ בכל יושביה, יש לומר, שהוא הדין כל חוב המצות־התלויות־בארץ תלוי בזה מה\"ת, כיון דהרמב\"ם ס\"ל דסתם \"כי תבאו\" ביאת כולכם משמע, ולפ\"ז תהיה גם ערלה נכללת בזה, דכתיב בה: \"כי תבאו\", רק כלאים י\"ל שאינו תלוי בביאת כולכם. עכ\"פ ראוי לומר, שרש\"י קורא כאן קדושת הארץ את קדושת השמיטה וכן קדושת היובל, שבאלו הקדושות אנו עסוקין כאן. ואין אנו צריכים לומר שרש\"י מערב כאן שני ענינים: ביטול השמיטה מה\"ת משום ביטול היובלות לפי רבי, ועוד מצד ביטול קדושת הארץ מזמן החרבן ואילך. שאין דבר זה נוגע כלל למה שיסבור רש\"י לדעת רבי בעצם דין קדושת הארץ אם קדושה שניה קדשה לשעתה או לע\"ל דכאן אנו עסוקין רק בקדושת יובל ושביעית. אמנם בסוגיא דמו\"ק שמביא גם שם הגמרא ברייתא זו דרבי, ד\"בשתי שמטות הכתוב מדבר\", שם איננו נזקקים כלל לומר, שיסבור רבי דשביעית ביובל תליא, ואנו יכולים לפרש כפשוטו, שיש רק ראיה מלשון \"בזמן שאי אתה משמט קרקע\" שיש זמן שאי אתה משמט קרקע, והוא מסתמא לכה\"פ בזמן הזה, ויש לאוקמי שם שבטלה קדושת הארץ מפני החרבן; אבל בסוגיא דגיטין, כיון דחזינן שתיקון פרוזבול מורה, שגם אז בזמן הבית נהגה שמיטה רק מדרבנן, יותר נוח לאוקמי, שגם רבי ס\"ל כהלל וכלשון הירושלמי שפירש: שני שמיטין, יובל ושמיטה.", + "ומה שכתב רש\"י שם: \"ומצאתי בתלמידי רבינו יצחק הלוי, שכתב במסכת גיטין בירושלמי: מנין שאין השמיטה נוהגת אלא בזמן שהיובל נוהג, שנאמר: \"וזה דבר השמטה שמוט\", אחת שמיטת יובל ואחת שמיטת שביעית, אבל בת\"כ ראיתי דשביעית נוהג בזמן שאין היובל נוהג, ואומר אני שהוא מחלוקת\", זה מורה, שרק מכאן הוא אומר שהוא מחלוקת, - בין הירושלמי ותורת־כהנים, אבל מצד עצם הסוגיא, דמטי' להא דפרוזבול אליבא דרבי, אין הכרח לומר שיש מחלוקת בעיקר הדבר, ואיכא למימר בה מצד עצמה דכולי עלמא ס\"ל, שבזמן שאין היובל נוהג אין שביעית נוהגת. ולכאורה זה תמוה מאד. שהרי מדאמרינן \"רבי היא\" משמע עכ\"פ שחכמים ס\"ל דנוהגת שביעית גם בזמן הזה מן התורה, אע\"פ שיובל אינו נוהג, ולכאורה ממה שנשנה הדבר בלשון יחיד אנו מדייקים שחכמים חולקים עליו, ולמה לו לרש\"י להכריע שהוא מחלוקת דוקא ע\"פ הוכחה מסתירת הירושלמי והתו\"כ, כיון שהדבר מוכרע ממקומו כי במחלוקת היא שנויה, שהרי נשנה בלשון יחיד, וכה\"ג מצינו במכילתין (פ\"ד הלכה ד') דרשב\"ג אומר נוטעין אילן סרק בשביעית, ופסק הרמב\"ם (פ\"א ה\"ה): \"אין נוטעין אילן סרק בשביעית\"' וכתב ע\"ז הכסף־משנה: רשב\"ג אומר נוטעין אילן סרק בשביעית, משמע דרבנן אסרי\".", + "אלא דבאמת אין משם ראיה להוכיח, שבמקום שנשנה בלשון יחיד, ואין עליו מחלוקת בצדו או במקום אחר, שנוכל לדייק, שחכמים חולקים ע\"ז, רק מתוך כך שנאמרו הדברים בלשון יחיד. כי מה שמשמע שחכמים פליגי עליה דרשב\"ג, בנטיעת אילן סרק, אין צורך לזה כלל בדיוק זה, שהדבר מפורש ומוכרע מעצמו. שהרי כך היא לשון התוספתא המובאה בזה בירושלמי: \"אין מציתין את האור באישת של קנים, מפני שהיא עבודה. רשב\"ג מתיר; וכן היה רשב\"ג אומר נוטעין אילן סרק בשביעית. הרי התוספתא תולה דין זה של רשב\"ג, שמתיר לנטע אילן סרק, בדין האמור לפניו, שמתיר להצית את האור באישת של קנים, ואינו חושש משום עבודה, מפני שהקנים אילני סרק הן, - ואין לנו הוכחה גדולה מזו, שחכמים שאוסרים להצית את האש באישת הקנים, אוסרים הם בודאי לנטע אילן סרק בשביעית. ולא שמענו מזה, שעל דבר האמור בלשון יחיד נוכל לומר אף בלא הוכחה ממקום אחר, שרבים חולקים על זה, וגבי דידן, כיון שבמקום שרבי אומר דרשה זו של \"וזה דבר השמטה שמוט\", ומוכיח מזה שאין שביעית נוהגת בזה\"ז מה\"ת, לא מצינו שם מפורש שיהיו חכמים חולקים עליו, ויאמרו שנוהגת מן התורה גם בזה\"ז, אין כל הוכחה מדברי הגמרא בזה, דפליגי חכמים עלי' דרבי בעצם הדבר של שביעית בזמן הזה. רק אם נאמר שאין הדבר תלוי ביחס שבין יובל לשביעית, אלא בעיקר קדושת הארץ בזה\"ז אם היא מה\"ת או מדרבנן, י\"ל שהדבר תלוי במחלוקת הידועה אם בטלה קדושה שניה או לא בטלה, באין צורך לבקש ע\"ז מקורות ממרחק להוכיח שיש בדבר מחלוקת, שהרי כמה סוגיות ערוכות הן במחלוקת של תרומה בזה\"ז דאורייתא או דרבנן, ורבי יוסי בסדר עולם הוא דסבר שקדושה שניה לא בטלה (יבמות פ\"ב ב'), אבל חכמים. דס\"ל שגם בקדושה שניה אמרינן קדשה לשעתה ולא קדשה לע\"ל, וכסוגיא דמקריבין בבית חוניו בזה\"ז (מגילה י' א'), הם סוברים שבטלה גם קדושה שניה עכ\"פ מה\"ת, ולכה\"פ לדין קדושות אחרות חוץ מתרומה, - אפילו אם נאמר כדעת התוס' שם (ד\"ה למה) -,; אבל כאן, שהדבר תלוי ביחס שבין יובל לשביעית, ודאי צריכין אנו לבקש הוכחות ממקום אחר שהדבר הוא במחלוקת. ונכון בזה, שהוכיח רש\"י, שענין שבעית בזה\"זי תלוי במחלוקת, דוקא מהסתירה שבין הירושלמי והתו\"כ.", + "וכן מהא דאל תקניטני בלשון יחיד אני שונה אותה (חולין קכ\"ב ב') אין ראיה לדון, שבכל מקום שנאמרה הלכה בשם יחיד פליגי רבים עליה, דשם ניכר מלשון הברייתא דת\"ק פליג, ואע\"פ שרק פרט אחד מפורש הוא ששנוי במחלוקת אנו לומדים ממנו לאידך, אבל במקום שאין שום ראיה ע\"ז י\"ל שנאמר דבר בשם אומרו היחיד. גם במקום שאין ע\"ז חולק.", + "ואפילו אם נאמר, שכללא הוא בדבר שנשנה בלשון יחיד להחליט מתוך כך מכלל דרבים פליגי עליה, אין זה כ\"א כשאותו היחיד אומר הלכה זו כשהוא לעצמה, אבל כשהוא אומר זה על דרשה דקרא אין שום ראי' שיש כאן מחלוקת. ואדרבא, נראה לומר שזה היחיד מוציא הוא עכשיו מקור בתורה על ההלכה שהיתה ידועה מכבר, אבל בעצם ההלכה לא נחלק אדם מעולם. כן גם בנידון דידן יש לומר דכו\"ע ס\"ל שביעית בזמן הזה דרבנן, בין הסוברים דבטלה קדושת הארץ בין הסוברים דלא בטלה, אלא שכך הוה קים להו ולא היה להם ע\"ז מקרא מן התור, עד שבא רבי ודרש, שהדבר נדרש מ\"וזה דבר השמטה שמוט\". ויש לומר דאע\"ג דבכל דוכתי קיי\"ל כל דתקון רבנן כעין דאורייתא תקון, ולא היה ראוי להקל בשביעית בזה\"ז בדברים רבים כאלה שהם מלאכות גמורות, כסוגיא דמו\"ק בהשקאת בית השלחין ועשיית עוגיות, וגם בפרוזבול לא היה ראוי ללמד לעקור מידי דרבנן דתקינו כעין דאורייתא, מכל מקום כיון שהקולא, שהקילה תורה להוציא שביעית בזמן הזה, נאמרה במקרא, ויש ע\"ז דרשה מיוחדת, יותר יש לסמוך להקל בזה, ולא שייך כל־כך ע\"ז \"כעין דאורייתא תקון\" כיון שיש הוכחה בתורה שאינה נוהגת בזה\"ז. דוגמא לד' הט\"ז (יו\"ד סי' קי\"ז), דדבר שמפורש בתורה להתיר אין חכמים אוסרים, וגם שזה נאמר על מה שמפורש לגמרי בתורה, ולא על הנלמד בדרך דרשה, מ\"מ מהני כמו־כן גם מה שבא בדרך דרשה להיתר, כדי שלא יהיה כ\"כ עיקר בדאורייתא, שאז היה ראוי להחמיר עליו גם בדרבנן דכל דתקון כעין דאורייתא תקון, משא\"כ עכשיו דאדרבא יש בדברי תורה עיקר להיתר. ולכן מייתי בגמ' דברי רבי במקום שיש להקל בשביעית בזה\"ז, משום שהוא דורש מהמקרא להיתר. אע\"פ שבעיקר הדין י\"ל שאין בו מחלוקת, ויבואר להלן, שבמקום שיש דרשה דקרא להיתר יש לומר שיש להקל אף בלא ב\"ד גדול.", + "וע\"פ זה יש לומר, שמה שאמר רבא במו\"ק שם \"אפילו תימא רבנן\" אין הכונה בזה שחולקים חכמים על רבי בעיקר הדין, וסבירא להם שביעית בזה\"ז דאורייתא, אלא שהם אינם מודים לרבי בדרשה זו, שמיעטה תורה על ידה מפורש שביעית בזמן הזה. ולפי זה היה ראוי להחמיר לרבנן כעין דאורייתא, אלא שמצאו מקרא מן התורה במקום אחר, - משום ד\"אבות אסר רחמנא תולדות לא אסר רחמנא\", וכיון שעל הקולא של התולדות יש ג\"כ דרשא דקרא, אע\"ג דחכמים אסרום לא שייך להחמיר בהם כ\"כ כעין דאורייתא. ויש לדיק בזה, מה שבסוגיא דגיטין באמת לא הוזכר כלל דבר זה, שישנם חכמים דפליגי עליה דרבי, ואין שם לשון של \"אפילו תימא רבנן\", כמו בסוגיא\" דמו\"ק, משום דבפרוזבול די לנו במה שמצינו ששביעית בזה\"ז דרבנן, דכיון שהיה צורך גדול בדבר, עד שבא הלל ע\"ז בדרך תקנה, אין להקשות ע\"ז מדתקון רבנן כעין דאורייתא.", + "הנה לפי דברינו, בגמרא דבבלי אין לנו הכרח כלל לומר, דאיכא מאן דפליג עלי' דרבי וסבר ששביעית בזמן הזה דאורייתא, ומדברי ירושלמי בסוגיא במכילתין ובגיטין (פ\"ד ה\"ג), מבואר שאין שום מחלוקת בדבר. נשארה רק הברייתא דתו\"כ, שמפורש בה אליבא דר\"י וחכמים, דסבירא להו תרוייהו ששביעית נוהגת אע\"פ שאין יובל. וגם היא אתיא שפיר לכולי עלמא לדעת התוספות (ערכין ל\"ב ב'), שפירושה של ברייתא זו, במה שאמרה \"ששמיטה נוהגת אע\"פ שאין יובל\", היינו דוקא כשהארץ היא ראויה ליובל, וחייבים הם לנהוג יובל, אלא שלא קיימו את היובל בחטאם, אז אע\"פ שאין יובל שמיטה אינה בטלה, אבל בזמן שאין היובל נוהג משום שבטלה הקדושה ופקע החיוב, מפני שאין כל יושביה עליה ואינה ראויה כלל ליובל, אז י\"ל דכולי עלמא גם בברייתא זו מודים שאין שביעית נוהגת. וגם לדעת רש\"י שיש בזה מחלוקת בתו\"כ, מ\"מ מדלא הובאה ברייתא זו בש\"ס, - ולפי דבריו כל שכן שהי' להביא ברייתא זו, כמו שהעירו ע\"ז בתוס' שם - שמע מינה דלסוגית הגמרא באמת אין מחלוקת בזה. ואפילו למה שפירש\"י בסוגיאן בגיטין (שם ע\"ב ד\"ה רבא) וכתב: \"לעולם בין לרבנן, דפליגי אדרבי ואמרי שביעית להשמטת מלוה בזה\"ז דאורייתא, ותקן הלל דלא תשמט, ובין לרבי, דאמר לאו דאורייתא ואמור רבנן דתשמט\", גם על זה יש לומר שכונתו היא, שעל היחס שבין שביעית ליובל לענין שביתת קרקע אין ראוי לעשות מחלוקת בגמרא דידן עכ\"פ, כיון שלא הובאו בה מפורש דברי החולקים ע\"ז, אבל לענין שמיטת כספים, אי לאו דרשא דרבי, היה ראוי לומר שהיא נוהגת מן התורה בזה\"ז ואינה תלויה כלל ביובל, ולכן סבירא ליה לרש\"י דרבא מרמז דרבנן פליגי עליה דרבי. ואמנם בשמטת קרקע י\"ל, שגם אי לאו דרשא דרבי היה ראוי לדון את היחס שיש בין יובל לשביעית, כהא דמדמינן להו אהדדי בפשיטות ומחתינן להו בחדא מחתא גבי תפיסת דמים (ע\"ז נ\"ד ב') מקרא ד\"יובל היא קדש תהיה לכם\", מה קודש תופס את דמיו ואסור אף שביעית תופסת את דמיה ואסורה, ולכמה ענינים מדמינן להו להדדי, וכיוצא בזה העירו כבר בסמ\"ג וספר יראים, וי\"ל דלא בעי כלל הוכחה להוכיח שדין יובל ושמיטה אחד הוא, כיון שהיובל והשביעית הם כ\"כ סמוכין בתורה, וכן משמע המשך הלשון בפשיטות, שהתחילה התורה בשמיטה וסיימה ביובל ואח\"כ חוזרת לענין \"ואם תאמר מה נאכל בשנה השביעית\". ולכן דייק רש\"י בלשונו וכתב: דפליגי אדרבי ואמרי שביעית להשמטת מלוה בזה\"ז דאורייתא, ולא כתב בסתם שביעית בזה\"ז דאורייתא, - שבאמת הרי אין חילוק בזה אליבא דרבי בין השמטת מלוה לשביתת הארץ.", + "אולם מלשון רש\"י במו\"ק מוכח, דאליבא דרבא פליגי רבנן עליה דרבי גם בשמיטת קרקע, וסבירא להו שהיא מן התורה בזה\"ז. מ\"מ אין הוכחה לומר בזה דהלכה כרבא לגבי אביי, כדכתב הרדב\"ז בפירושו להרמב\"ם (פ\"ט הט\"ז), דהא דקיי\"ל אביי ורבא הלכה כרבא הוא דוקא כדפליגי אליבא דנפשייהו ולא כדפליגי בתירוצא דמתניתין. ואדרבא, כיון ששיטת הירושלמי מכרעת בזה, שסתם מתניתין כרבי, הדבר מוכרע דהילכתא בזה כאביי." + ], + [ + "המשך: בירור סוגיות הירושלמי בזה
וכך מתבאר מתוך כמה סוגיות בירושלמי, שמפורש שם בסתם באין חולק, ששביעית בזה\"ז היא מדבריהם, כמו שאמרנו, שבאמת הי' זה בכלל דבר מוסכם ששביעית בזה\"ז היא מדרבנן, אלא שבא רבי ולימד ע\"ז דרשא דקרא, שעפ\"ז, מכיון שיש עיקר בתורה על פטור של שביעית בזמן הזה, יש יותר מקום לנטות בו לקולא בפרטים במקום ספק ודחק.", + "ירושלמי דמאי, פ\"ב ה\"א: \"מה את בעי מר' יוחנן, ריו\"ח כדעתי' דאמר ריו\"ח קל הקילו בשביעית שהיא מדבריהם\". י\"ל דמה שתלה לה בשם יחיד, ולפ\"ד הפני־משה קאי זה לדעת רבי, - זהו מה שמקילים בזה, יותר מבדינים אחרים, שגם הם מדרבנן, ואפי יותר מדמאי, כמבואר שם, משום כך שיש הכרע ע\"ז שהוא מדבריהם מדרשא של תורה. וכן הוא במכילתין (סוף פ\"ט) דמייתי בסתמא, גבי ההוא גברא דהוה חשיד אשמיטתא. שאמר שביעית מדר\"ג וחביריו. אמנם אין ראיה ברורה מסוגיות אלו, שהן עסוקות בפירות שביעית, ואפשר לומר דקאי רק על היתר של ספיחין או של פירות לאחר הביעור, שזהו מדרבנן. אבל מפשט הלשון של סתם שביעית נראה יותר לומר מזה, שאין בכלל הדבר חולק, וההלכה נקראת על שם רבי רק מפני שהוא הסמיכה למקרא. וכן הרמב\"ן בנימוקי תורה בפרשת בהר (כ\"ה ט') מסופק בזה, וסיים: \"ושמא אותו רשע סבר כדברי רבי, דאמר בשתי שמטות הכתוב מדבר, ושביעית בזה\"ז דרבנן אע\"פ שחלה דאורייתא\" - ולעיל כתב בעצמו: \"וכיון שהזכירו חכמים את דבריו נראה שהוא אמת\".", + "ירושלמי דמאי פ\"א ה\"ג ותענית פ\"ג ה\"א: \"רבי בעי משרי שמיטתא. סליק רבי פנחס בן יאיר לגביה א\"ל: 'מה עיבורייא עבידין?' א\"ל: 'עולשין יפות', 'מה עיבורייא עבידין' - 'עולשין יפות'. וידע רבי דלית הוא מסכמה עימיה\". ויסוד רצונו של רבי להתיר שביעית הוא, כמו שפרשו המפרשים, מפני שלדעתו שביעית בזה\"ז דרבנן, שלכן יש כח ביד ב\"ד להתיר מפני הדחק, שאין הצבור יכולין לעמוד בה, או דחשיב לה לא פשטה ברוב ישראל מפני ש\"נחשדו ישראל על השביעית\" (גיטין נ\"ד א'), או שבמקום שיש לסמוך על מקרא מה\"ת יש להתיר בכל גוני, שכן משמע מלשון הירושלמי במכילתין (ריש פ\"ק) אהא דשני פרקים שהתיר ר\"ג, שמקשה ע\"ז: לא כן תנינן \"אין ב\"ד יכול לבטל את דברי ב\"ד חבירו, עד שיהא גדול ממנו בחכמה ובמנין\" ? ומתרץ אח\"כ רבי אחא בשם ר' יונתן: \"בשעה שאסרו למקרא סמכו בשעה שהתירו למקרא סמכו\", דמשמע שאם יש לדרוש מן המקרא להיתר אין צריך ב\"ד גדול. ודאי הי' יסוד הדבר מפני ששביעית דרבנן, אלא שצריך ע\"ז מנין והסכמת חכמי הדור, ב\"ד מתירין, ורבי פב\"י לא רצה להסכים ע\"ז לפיכך לא נתקיימה מחשבתו של רבי ונשאר הדבר באיסור.", + "אבל אם היו חכמי הדור חולקים על רבי, והיו סוברים ששביעית בזה\"ז מן התורה, איך היה עולה על דעתו כלל להתיר מה שהוא איסור דאורייתא לדעת הרבים ?, ורבי פב\"י, שהראה לו רק ברמז שלא רצה להסכים, כפי הנראה מפני כבודו של רבי, הרי הי' לו לומר מפורש שאין לבקש היתר, כיון ששביעית מה\"ת גם בזה\"ז לדעת הרבים, וכי עד כאן לא שנינו יחיד ורבים הלכה כרבים ? ובמידי דאורייתא אין חכמה ואין עצה ואין תבונה נגד ד'. ודרך חז\"ל הלא הי' להקפיד מאד על מי שעובר על דברי הרבים אף אם עושה כדין לפי דעתו, כהא דר\"ג בריש ברכות וכמובא בירושלמי שם (פ\"א סוף ה\"א) כמה עובדי: \"והא ר' מאיר פליג על רבנין ולא עבד עובדא כותיה, והא ר' עקיבא פליג על רבנין ולא עבד עובדא כותיה\". ומסיק עוד שם: והן אשכחנן דרבי שמעון פליג על רבנין ולא עבד עובדא כוותיה, כיי דתנינן תמן רבי שמעון אומר, כל הספיחין מותרין חוץ מספיחי כרוב, שאין כיוצא בהן בירקות שדה, וחכ\"א כל הספיחין אסורין. רבי שמעון בן יוחי עבד עובדא בשמיטתא. חמא חד מלקט בשביעית אמר לי' 'ולית אסור, ולאו ספיחין אינון ?', א\"ל 'ולית את הוא שאת מתיר ?', אמר ליה 'ואין חברי חולקין עלי?' וקרי עלוי: 'ופורץ גדר ישכנו נחש' וכן הות ליה\"; ועל רבן גמליאל מסיק שם, שמשום שלא היה אפשר לעשות כדברי חכמים התיר להם לעשות כדבריו, והיינו משום ביטול ק\"ש, או שהוא לשינון. ובית שמאי שעשו כדבריהם נגד דעת בית הלל שהיו הרוב והלכה כוותייהו, הוא משום דהוו מחדדי טפי כדאמר בגמרא: \"ומ\"ד עשו כי אזלינן בתר רובא היכא דכי הדדי נינהו, הכא בית שמאי מהדדי טפי\" (יבמות דף י\"ד). ואיך הי' עושה רבי כדעתו אם היו הרבים חולקים עליו בעיקר הדבר, - אלא, שהדברים מוכיחים, שהי' פשוט באמת ששביעית בזה\"ז דרבנן, ורבי רצה להקל יותר מפני שנמצא, לדעתו, ההיתר מפורש בתורה, ומפני הדחק ומפני תיקון החשודים רצה להמנות להתיר לגמרי. והדבר היה תלוי באמת בחכמי הדור, וכיון שלא הסכימה דעתו של רפב\"י, שהי' גדול הדור וקדוש עליון, ראו שמן השמים הוא, שלא יותר דין שביעית, וישאר הדבר עומד בקדושת הארץ מד\"ס עד ביאת גואל צדק, שישובו כל הדברים לאיתנם מה\"ת. וזה ודאי רחוק מאד, להעמיד את כל האמור שם בסתם שמיטתא, שהוא מכוון רק על פירות שביעית ולא על עבודת קרקע, שהאיך היו סותמים את הדבר מבלי לפרש \"פירות שביעית\", וביחוד שמסתבר הוא, מה שדוקא רבי בקש להתיר, משום דאזיל לטעמיה דשביעית בזמן הזה דרבנן גם בשביתת קרקע, כמבואר בסוגיא דגיטין. וכן פשיטא להו למפרשי הירושלמי הידועים, דמיירי בכללות השביעית. גם בשביתת קרקע.", + "עוד שם, בירושלמי דתענית: כשם שמתריעין עליהן בשאר שני שבוע כך מתריעין עליהן בשביעית, מפני פרנסת אחרים. מהו מפני פרנסת אחרים ? חברייא אמרי מפני פרנסת עכו\"ם, ר' זעירא אמר מפני פרנסת חשודים, - אתיא דרבי זעירא כרבי ודחברייא כר\"פ בן יאיר. דר\"ז כרבי: חד ספר הוה חשוד על פירות שמיטתה, אייתוניה קמי רבי' אמר לון: ומה יעביד הדין עלובא, בגין חייו הוא עביד', ודחברייא כר\"פ בן יאיר: רבי בעי משרי שמיטתה וכו' עד ידע רבי דלית הוא מסכמה עימיה\". נראה מזה, שפרנסת חשודים היינו החשודים על הזריעה ועבודת הארץ. כמו שפרנסת עכו\"ם היינו שיגדלו ע\"י הגשמים הפירות הנזרעים מאת העכו\"ם, שהרי הם זורעים בודאי, אלא שלרבי הכל הוא בחדא מחתא, דכיון דסבר, שבאמת היה ראוי להתיר מפני הדחק, למד זכות על העוברים מפני דחקם והצריך גם להתפלל עליהם שיצליחו למצא את מחיתם. אע\"פ שהם עושים באיסור, - שעיקר מחיתם תלוי במה שזרעו בשביעית באיסור. שהרי אם נאמר, שגם על מה שנמצא מגידולי שביעית ראוי להתריע מפני שסומכין עליהם בשביעית. א\"כ לכתחילה לא קשיא כלל למה מתריעין, שהרי ישנם ספיחין המותרין, שהם העולים בשדה בור ובשדה ניר ובשדה כרם ובשדה זרע כמבואר כדברי הרמב\"ם (פ\"ד ה\"ד) ובירושלמי (כלאים פ\"ב ה\"ג ובבא בתרא פ\"ה ה\"א), וגם פירות־האילנות והעשבים, שאין רוב בני אדם זורעין אותם, הרי הם מותרין כמבואר בד' הרמב\"ם (שם ה\"ג). אלא ודאי, כיון שמ\"מ אין גידולים הללו מספיקים לכל מחיתם, והם צריכים על כרחם לסמוך על המוכן משנה הששית או על הנקנה מחוץ לארץ בזמן שאין הברכה מצויה, כבזמן הזה, על־כן אין סברא להתריע עליהן, כיון שסוף־סוף אינם יסוד המחיה, והעברינים החשודים על הספיחים גם הם אינם סומכים עליהם לגמרי, כיון שאינם עושים את העבודה כדרכן של כל השנים, לכן נראה דמיירי באמת בחשודין על עבודת קרקע, והם כל מחיתם תלויה בפירות שביעית שזרעו באיסור, - ומתריעין עליהן. אך יש לדחות, דחשודים דהכא היינו חשודים על גידולי שביעית ולא על עבודת קרקע, ומה שאין מספיקים גידולי שביעית לבדם לפרנסת השנה, בלא צואת הברכה של השנה הששית, כמפורש בכתוב: וצויתי את ברכתי בשנה הששית, - זהו רק על הכלל כולו, אבל להחשודים על הספיחים מספיקים להם הספיחים האסורים בצירוף המותרים, אחרי שהכשרים, שהם הרבים, נוהגים איסור בספיחים. לכאורה היה אפשר לומר כך מצד זה. אבל מתוך דיוק הלשון, שבתחלה גבי ההוא ספר, מפורש שהיה חשוד על פירות שמיטתא ואח\"כ בעובדא דרבי אמר \"דבעי משרי שמיטתא\" ולא אמר: \"פירות שמיטתא\". - שמע מינה דבעי להתיר גוף השמיטה לכל פרטיה, דהיינו עבודת־קרקע ג\"כ, והיינו דאזיל לטעמיה, וכדפירשו מפרשי הירושלמי.", + "וגם כאן מוכח כן, שבעיקר הדבר הודו לו החכמים, והיה מוסכם ששביעית בזמן הזה מדרבנן, מדלא אמר לו רפב\"י, שא\"א להסכים ע\"ז משום דרבים פליגי עלי', וסוברים ששביעית בזה\"ז דאורייתא, ואין מקום למנין של היתר. אלא שלא רצה רפב\"י להסכים על ההיתר, כדי שלא תשתכח תורת שביעית מישראל או משום טעמים אחרים, שהיו ידועים לו. וכדבר האמור." + ], + [ + "המשך ברור דברים, בבאור הברייתות דתורת־כהנים וספרי וישוב דברי בעל העיטור מתוך כך וסתם סוגית הגמרא כרבי
והנה הברייתא דתורת־כהנים הנזכרת לעיל בפרש\"י בסוגיאן דגיטין, - זה לשונה: מנין עשה שביעית אע\"פ שאין יובל? ת\"ל: 'והיו לך ימי שבע שבתות השנים', ומנין עשה יובל אע\"פ שאין שביעית ת\"ל: 'לתשע וארבעים שנה', - דברי רבי יהודה. והחכמים אומרים: שביעית נוהגת אע\"פ שאין יובל והיובל אינו נוהג אא\"כ יש עמו שביעית\". ולשיטת רש\"י, שהוא מפרש את האמור בברייתא זו שאין שמיטה תלויה ביובל דהיינו שאינה תלויה בחובת היובל ואע\"פ שאינם חיבים ביובל מ\"מ חיבים הם בשביעית, אפשר לפי זה לכוון את הדברים בסוגיא דגיטין (דף נ\"ג ב') ולישב בזה את דברי בעל העיטור, שמשמע לו משם שסוגית הגמרא שם היא דשביעית בזה\"ז דאורייתא.", + "כי אע\"פ שסיים בעל העיטור שנהוג עלמא כרבי דהא רבי יוסי קאי כותי', כדגרסינן, א\"ר יוסי, וזה דבר השמיטה שמוט, בזמן שהשמיטה נוהגת בארץ דבר תורה השמטת־כספים נוהגת בחו\"ל ד\"ת וכו', מ\"מ הוא מוכיח מסוגיא הנ\"ל דגיטין, דסתמא דתלמודא נסיב לה דשביעית היא דאורייתא. מדאמרינן שם, ורמי דרבי מאיר אדרבי מאיר בדאורייתא, דתנא הנוטע בשבת בשוגג יקיים, במזיד יעקור, ובשביעית בין בשוגג בין במזיד יעקור, דברי ר\"מ וכו', ופרכינן שם, ולטעמיך תקשה לך היא גופא, מכדי הא דאורייתא והא דאורייתא, מ\"ש שבת ומ\"ש שביעית ?\". ואי אמרינן שביעית בזה\"ז דרבנן הלא הי' לו לדחות, בשביעית בזה\"ז ובדרבנן קנסו שוגג אטו מזיד. ועל זה יש לומר, דלא ניהא ליה לגמרא לאוקמי הכי, דמיירי דוקא בשביעית בזה\"ז דרבנן, משום דא\"כ מצי פריך, אדמחלק בין שבת לשביעית, דבשבת בשוגג יקיים במזיד יעקור ובשביעית בין בשוגג בין במזיד יעקור, ליפלוג וליתני בדידה: בד\"א דבשוגג יעקור בשביעית בזה\"ז דמדרבנן, אבל בזמן שהיא נוהגת מן התורה בשוגג יקיים. מיהו זה יש לדחות, שאין סברא לומר ליפלוג וליתני בדידה על דבר שהוא הלכתא למשיחא, שהרי אם נאמר דשביעית בזמן הזה דרבנן הלא אינה עתידה לחזור ולהיות מה\"ת אלא בביאת המשיח, בביאה שלישית, שאז כשישובו אליה כל יושביה יתחילו למנות יובלות, כד' הרמב\"ם (פי\"ב הט\"ז), על־כן אם איתא דס\"ל לסתמא דגמרא דשביעית בזה\"ז דרבנן לא הי' מקום לקושיא זו של \"מאי שנא שבת ומאי שנא שביעית\". משום דהוה מצי לאוקמי לה בשביעית בזה\"ז דרבנן, דפירכא דליפלוג וליתני בדידה לא שייך בזה, וא\"כ שפיר הוכיח מזה בעל העיטור דשביעית בזה\"ז דאורייתא לסתמא דגמרא. ואין להעיר דבסוגיא דתרומה בזה\"ז דאורייתא או דרבנן (יבמות פ\"א א') איתא קושית \"לפלוג וליתני בדידה\" כה\"ג. ולא הייש למה שהוא הלכתא למשיחא, דפריך: לפלוג וליתני בדידה במד\"א בתרומה דרבנן אבל בתרומה דאורייתא לא, - דשם כיון דבלא\"ה איירו בחו\"ש דהוא מענין הבית, שפיר פריך לפלוג וליתני בדידה' אבל בהא דגיטין לא שייך זה.", + "אבל לפי דברי הברייתא דתו\"כ הנ\"ל אתי שפיר. שהרי חכמים דר' יהודה היינו ר' מאיר, - כדרגילינן בעלמא למימר -, וחכמים דר\"י הלא סבירא להו דאין שביעית תלויה ביובל א\"כ היא מן התורה גם בזמן הזה, דלא כרבי התולה שמיטה ביובל ושפיר פריך בפשיטות: \"הא דאורייתא והא דאורייתא\" אליבא דר\"מ שם, ותו לא היה יכול לומר על ר\"מ דשביעית בזה\"ז דרבנן, עכ\"פ מצד הפלוגתא בשביעית בזה\"ז אי הויא מדאורייתא או מדרבנן, מטעם היחס שיש בן יובל לשביעית. אלא אם יש להוכיח מסוגיא זו יש רק להוכיח, דס\"ל לר\"מ שקדושה שניה לא בטלה, כרבי יוסי דסדר עולם, ולדעת תוס' (יבמות פ\"ב ב' ד\"ה ירושה) הויא ירושה שניה לכולי עלמא מה\"ת, וכיון דלא בטלה הויא מה\"ת אפילו לאחר חורבן בית שני, וזה שלא כד' הרמב\"ם. דס\"ל (ה' תרומות פ\"א הכ\"ו) שלדין תרומ\"ע הויא קדושה שניה מדרבנן.", + "כן י\"ל לשיטת רש\"י הנ\"ל בפירושו למה שאין שמיטה תלויה ביובל האמור בברייתא זו בתורת כהנים. אבל לדעת התוספות (ערכין ל\"ב ב', ד\"ה מנו), ששביעית אע\"פ שאין יובל היינו שאין השמיטה תלויה בקיום היובל ואע\"פ שלא קיימו את היובל והניחוהו בחטאם ולא קדשוהו, מ\"מ אין זה מעכב את השמיטה בכל אופן ולא פקע מהם חיובה; אם כי כשלא קיימו את המצוות המכשירות את היובל בטל היובל לרבי יהודה ורבי יוסי, למר כדאית ליה ולמר כדאית ליה (ראש־השנה ט' ב'): 'יובל היא' - אע\"פ שלא שמטו ואע\"פ שלא תקעו. יכול אע\"פ שלא שלחו ? ת\"ל: 'היא', דברי ר' יהודה. ר' יוסי אומר: יובל אע\"פ שלא שמטו ואע\"פ שלא שלחו, יכול אע\"פ שלא תקעו? ת\"ל: 'היא', - לפי זה, לפי' התוספות, י\"ל שבביטול חיוב היובל בטלה גם השמיטה באמת, ובהא אפשר הוא שתסבור גם ברייתא זו דתורת־כהנים כרבי, דבזמן שאין יובל נוהג אין שמיטה נוהגת. ושוב יש לומר, דמדלא דחינן שם בגמרא דמיירי בשביעית בזה\"ז דרבנן שמע־מינה דלא סברה הכי סתמא דגמרא. ואת האמור בברייתא זו דתו\"כ: \"ומנין עשה יובל אע\"פ שאין שביעית\" אי אפשר לכאורה לפרשו באופן אחר, כ\"א כפי' תוספות, דהיינו אע\"פ שלא נתקימה שביעית ולא שמרו אותה בחטאם; כי אי־אפשר לפרשו עשה יובל אע\"פ שלא נתחייבו שביעית, - שאיך אפשר לחיוב של יובל שלא יהי' אז קודם לו גם חיוב של שביעית ? (וכן העיר בספר \"בית הלוי\").", + "אבל באמת יש לומר, שיש לפרש \"עשה יובל אע\"פ שאין שביעית\" - אע\"פ שאין חיוב שביעית, ע\"פ דברי תורת־כהנים, שפירשו שם בתנאי חיוב השמיטה והיובל: מנין אתה אומר כבשו אבל לא חלקו, חלקו למשפחות ולא חלקו לבתי אבות, חלקו לבתי אבות ואין כל אחד מכיר את חלקו, - יכול יהיו חיבים בשמיטה? ת\"ל: 'שדך' שיהיה כ\"א ואחד מכיר שדהו; 'כרמך', שיהא כ\"א ואחד מכיר את כרמו\". וכהאי גונא איתא לקמן גבי יובל: 'יושביה', בזמן שיושביה עליה ולא בזמן שגלו מתוכה. היו עליה, אבל היו מעורבבים שבט יהודה בבנימין ושבט בנימין ביהודה יכול יהא היובל נוהג? - ת\"ל: 'יושביה'. ותנאי זה, שלא יהיו מעורבבין, מפרשו הרמב\"ן (בספר הזכות, גיטין פ, השולח, ובחידושיו שם), שזה נוהג תמיד ולא רק בהתחלת כניסת ישראל לארץ, שאז לא יתחיל היובל לחול עד שיקבע כל שבט על נחלתו, ומזה הכריע שלא הי' אפשר שיהיה היובל נוהג מה\"ת בבית שני, מפני שאפילו אם נאמר שהי' הקבוץ מכל השבטים ונקרא זה ג\"כ בשס \"כל יושביה עליה\", - אבל מעורבבין בודאי היו שלא ישב כל אחד על נחלתו; ואע\"ג שיש לדחות ולומר, שהוא רק על התחלת הביאה לארץ, אבל מכיון שכבר נקבעו השבטים כל אחד בנחלתו שנתבררה ע\"י גמר החלוקה, וכבר חלה חובת יובל שוב לא יתבטל היובל בכך אפילו אם היה מזדמן שיתערבו זה בזה, - מ\"מ לא כך משמע ליה להרמב\"ן, אלא שכיון שלענין יובל יש קפידא שלא יהיו מעורבבים לכן צריך תמיד שלא יהיו מעורבבין בישיבתם. ומעתה יש לומר, שכל זמן שהיתה מזדמנת בו איזו ערבוביה בישיבת השבטים כבר הי' בטל היובל מה\"ת, וכן גם כאן גבי שמיטה, אם היתה מזדמנת, אפילו באמצע יובל איזו ערבוביה בארץ, מפני מלחמות וגייסות וכיו\"ב משבושי מדינה, עד שנתבטל סדר החלוקה ואין כ\"א מכיר את חלקו, אז באותו הזמן השמיטה בטלה, ומ\"מ כשמגיע מנין השנים מהיובל שעבר, וכבר נתישב הדבר וחזרו איש על מקומו, הם כבר חיבים ביובל אע\"פ שהיו פסורים מהשמיטה, וכיון שהוחל יובל להמנות מראשית השמיטה הראשונה י\"ל שאין הפסק מעכב. ובזה מתפרשת היטב ברייתא זו דיובל אע\"פ שאין שמיטה כדעת חכמים דר' יהודה, דאמרי: \"שביעית אע\"פ שאין יובל\", דהיינו אע\"פ שאין חיוב יובל ודלא כרבי, והיובל אינו נוהג אא\"כ יש עמו שביעית ־ היינו חובת שביעית. ומשום הכי לא רצו לתרץ אליבא דר\"מ, דשביעית בזה\"ז דרבנן משום שאין יובל וזהו רק לדעת ר\"מ, אבל סתמא דתלמודא י\"ל דכרבי סבירא ליה, מדלא הובאה ברייתא זו בגמרא", + "אלא דבלא\"ה קשה על מאי דאמר כאן בפשיטות \"הא דאורייתא והא דאורייתא\": הלא בנוטע קיימינן ואנן הרי קיימא לן, שרק שתי האבות זריעה וקצירה, ושתי תולדותיהן, זמירה ובצירה, רק הן אסורות מן התורה, אבל כל יתר האבות והתולדות שלהן אינן אסורות כ\"א מדבריהם, כד' הרמב\"ם (פ\"א ה\"ב ג'), וכן מבואר שם (בהלכה ה') בדברי הרמב\"ם, שנטיעה היא מהעבודות שאם עשה אותן מכין אותו מכת-מרדות, א\"כ איך אמר על הנוטע בשביעית \"הא דאורייתא והא דאורייתא\" ? ויש לומר, שבכלל נטיעה כלולים שני אופני הנטיעה: נטיעת עץ ע\"י ענף ושרש הנשתל בקרקע, וגם ע\"י גרעין או פרי שהם מוציאים את האילן. - שניהם הם בכלל נטיעה. וכן הוא לשון המשנה (ערלה פ\"א מ\"ט): נוטעין יחור של ערלה ואין נוטעין אגוז של ערלה\". ונטיעה זו, שע\"י גרעין או פרי, פשוט הוא שהיא נקראת זריעה לגבי איסור שביעית, כיון שהיא דרך זריעה ולא דרך נטיעה, - כלשון הרמב\"ם (כלאים פ\"א ה\"ו); וכן מותר לערב זרע אילנות ולזרעם כאחד\", - ומדלא מחלק כאן בגמרא בנוטע גופיה בין נוטע יחור לנוטע אגוז וכיו\"ב, שמע מינה, דבחדא מחתא מחתינהו ובכל גוני, בין בשוגג בין במזיד יעקור ומקשה שפיר: \"הא דאורייתא והא דאורייתא\".", + "וברייתא דספרי (פ' ראה סי' קי\"א) גם היא נראית דאזלא אליבא דרבי, ומצטרפת להוכיח דהכי הויא סוגיא דעלמא. דהכי תנינן התם \"שבע שנים, - יכול שבע שנים לכל אחד ואחד ? הרי אתה דן: חייב שבע שנים בשמיטה, וחייב שבע שנים במלוה, מה 'שבע־שנים' האמור בשמטה שבע שנים לכל העולם אף 'שבע־שנים' האמור במלוה שבע שנים לכל העולם. או כלך לדרך זו: חייב שבע שנים בעבד עברי וחייב שבע שנים במלוה, מה 'שבע־שנים' האמור בעבד עברי שבע שנים לכל אחד ואחד אף 'שבע־שנים' האמור במלוה שבע שנים לכל אחד ואחד. נראה למי דומה: דנין דבר שתלוי ביובל מדבר שתלוי ביובל ואל יוכיח עבד עברי שאין תלוי ביובל\". הרי מוכח דהיא נמי אזלא בהא שיטתא, דשביעית ביובל תליא; וה\"ק: דנים דבר התלוי ביובל היינו שמיטת־כספים, שהיא תלויה ביובל ע\"פ ההיקש דשמיטת כספים לשמיטת קרקע דיובל מדבר התלוי ביובל היינו שמיטת קרקע, שגם היא תלויה ביובל ואל יוכיח עבד עברי שאינו תלוי ביובל היינו אע\"ג דאין עבד עברי נוהג אלא בזמן שהיובל נוהג (ערכין כ\"ט א') מ\"מ אין יציאתו תלויה ביובל שאם קנה עבד עברי בזמן שהיובל נוהג והוא נתעכב אצלו אחר ביטול היובל י\"ל שלא נפקעה משום כך עבדותו ולא זכותו לצאת בשנה השביעית, משא\"כ בחובת הפקעת המלוה, וחובת שביתת הקרקע מצד אפקעתא־דמלכא דשביעית, שפעולת המצוה בעצמה תלויה ביובל.", + "כן הוא לפי הגירסא הישנה בברייתא זו בספרי. אבל הגר\"א ז\"ל הגיה \"שמיטה\" במקום \"יובל\", וכתב על זה בספר \"בית־הלוי\", שהגהה זו מוכרחת מצד שאין עבד עברי נוהג אלא בזמן שהיובל נוהנ והוא א\"כ דבר התלוי ביובל - ומצד זה איני רואה כל הכרח לפי, שכמו שנתבאר, תתפרש כראוי הגירסא של \"יובל\", ולאידך גיסא גירסא ד\"שמיטה\" צריכה ביאור, דכיון שהוא מסופק מתחלה שמא שבע שנים דמלוה היינו שבע שנים לכל אחד ואחד, א\"כ הלא אין \"שבע־שנים\" דמלוה תלוי בשמיטה כלל וכונת מה שאמר \"שתלוי בשמיטה\" היא לפי זה, בהכרח, שהשמטת מלוה תלויה בחובת שמיטת קרקעות, מפני ההיקש ואל יוכיח עבד עברי, שאינו תלוי בחובת שמיטת קרקעות. ואם נאמר שהכרח הגהה זו הוא ממה שקשה על גירסא דיובל מדאין עבד עברי נוהג אלא בזמן שהיובל נוהג, א\"כ הלא בודאי כבר נוהגת גם שמיטה מכיון שהיובל נוהג' כשנוהג דין עבד עברי, שהרי אי אפשר כלל להצטייר שום חיוב של יובל בלא חובת שמיטה, - אלא אם נאמר כמ\"ש לעיל לפרש את לשון התו\"כ, דמשכהת לה חובת יובל בביטול חובת שמטה, ע\"י בלבולי המדינה וערבוב נחלותיהם של היושבים בא\"י, כשזה מזדמן באמצע היובל.", + "עוד יש אולי לפרש מה שתלוי בשמיטה, כי כשם שבהשמטת כספים מצוה לומר \"משמט אני\", כדילפינן מ\"וזה דבר השמטה\" וכדתנן (פ\"י מ\"ח): המחזיר חוב בשביעית יאמר לו משמט אני\" ולדעת חרא\"מ ב\"ספר יראים\" אין החוב נשמט כלל עד שאומר לו \"משמט אני\", אלא שהתורה הטילה עליו חובת אמירה זו, כמו־כן בפירות שביעית יש חיוב להשמיט, כיון שכתוב: \"תשמטנה ונטשתה\". ויהי' מזה סמך לד' ב\"י בתשובות \"אבקת רוכל\" (סי' כ\"ד), שצדד לומר שיש מצוה להפקיר פירות שביעית, ודוקא ע\"י זה הם פטורים ממעשר.", + "עכ\"פ, לפי הגירסא הישנה בספרי נראה ומוכח, דאתיא כרבי ושביעית ביובל תליא." + ], + [ + "שיטת הרמב\"ם
זה לשון הרמב\"ם בהלכות בית־הבחירה (פ\"ו ט\"ו וט\"ז): \"לפיכך מקריבין הקרבנות כולן אע\"פ שאין שם בית בנוי, ואוכלין קדשי קדשים בכל העזרה אע\"פ שהיא חריבה ואינה מוקפת במחיצה ואוכלין קדשים קלים ומעשר שני בכל ירושלם אע\"פ שאין שם הומות, שהקדושה הראשונה קדשה לשעתה וקדשה לעתיד לבא. ולמה אני אומר במקדש וירושלים קדושה ראשונה קדשה לעתיד לבא ובקדושת שאר א־י, לענין שביעית, מעשרות וכיוצא בהן,לא קדשה לעתיד לבא ? לפי שקדושת המקדש וירושלם מפני השכינה ושכינה אינה בטלה, והרי הוא אומר והשמותי את מקדשיכם, ואמרו חכמים: אע\"פ ששוממין בקדושתן הן עומדין\", אבל חיוב הארץ בשביעית ומעשרות אינו אלא מפני שהוא כבוש־רבים, וכיון שנלקחה הארץ מידיהם בטל הכבוש ונפטרה מן התורה ממעשרות ומשביעית, שהרי אינה מן ארץ ישראל. וכיון שעלה עזרא וקדשה לא קדשה בכבוש אלא בחזקה שהחזיקו בה ולפיכך כל מקום שהחזיקו בו עולי בבל ונתקדש בקדושת עזרא, השני', הוא מקודש היום, ואע\"פ שנלקחה הארץ ממנו, וחייב בשביעית ובמעשרות על הדרך שביארנו בהלכות תרומה\". -", + "למדנו מדבריו אלה, שהוא, ז\"ל, סבירא ליה שכל המצוות התלויות בארץ דינן שוה, וכיון שבטלה קדושת הארץ, כשנלקחה מהם, כולן בטלות, וקדושת עזרא לא חייבה בתרומות ומעשרות כ\"א מדרבנן, וא\"כ ה\"נ בשביעית חיובה רק מדרבנן ולא מן התורה. הרי הדברים מפורשים, שהחיוב שחייבה קדושת עזרא בתרומות ומעשרות הוא \"על דרך שביארנו בהלכות תרומה\", ומפורש שם בהלכות תרומה (סוף פ\"א) שחיובם הוא מדבריהם, וכשם שבטלה הקדושה לענין שביעית כמו לענין תרומות ומעשרות, בחרבן ראשון, כך כשחזרו חיובים אלה בימי עזרא חזרו לענין שביעית רק מדרבנן, כמו שחזרו גם לענין תרומ\"ע מדרבנן; ובפרט, שגבי שביעית כתיב \"כי תבאו\" שמסמיך הרמב\"ם לגבי תרומה; ואף אם היה ספק הרי יש לנו חזקת היתר לגבי חומר של תורה, כיון שביטול הקדושה בחרבן ראשון הוא ודאי, וראוי יותר לומר דלא נתחייבו עוד מה\"ת. והוא כסברת התוספות ביבמות (פ\"א א' ד\"ה מאי), שנראה שהיה להם הדבר בפשיטות, שאם תרומות ומעשרות דרבנן, שבטלה קדושת הארץ, הוא הדין בכלאי הכרם, ונראה שה\"ה בשאר מצוות התלויות בארץ, וכן הי' פשוט להמשנה־למלך (ה' מאכלות אסורות פ\"י הי\"א). - ועיין בזה לקמן בביאור \"איסור לא תחנם במכירת הקרקע לנכרי\". ולמה שכתב הכסף־משנה, שהרמב\"ם מפרש לה לברייתא דרבי \"בזמן שאי אתה משמט קרקע אי אתה משמט כספים\" שהוא רק על שמטת כספים ממש, וכמו שיתבאר בדברינו להלן, אין מקום לפי זה. וכבר העיר בזה המשנה־למלך (פ\"ד הכ\"ה), כדמוכח נמי בהדיא מסוגית הגמ' דמו\"ק, שאין כונת הברייתא דרבי על שמטת כספים לבד כ\"א על כלל השביעית.", + "בהלכות שמטה ויובל (פ\"ד הכ\"ה): \"אין שביעית נוהגת אלא בארץ ישראל בלבד, שנאמר \"כי תבאו אל הארץ\" וגו'. ונוהגת בין בפני הבית בין שלא בפני הבית\". כתב על זה הכ\"מ דמשמע מכאן שסובר הר\"מ שאין שמיטה תלויה ביובל והדבר תמוה, שהיכן מצינו שהלשון \"שלא בפני הבית\" יהי' משמע שלא בזמן שהיובל נוהג ? ומה ענין זה לזה, והיובל הלא היה נוהג אף קודם שנבנה בית המקדש מאחר שכבשו וחלקו, וכן יהיה נוהג אף קודם בנין בית המקדש לכשיתקבצו כל יושביה עליה כמאז ויהיו מסודרין בה לא מעורבבין שבט בשבט. והרי כתב הרמב\"ם גם בהלכות תרומות (פ\"א ה\"א) שנוהגת \"בין בפני הבית בין שלא בפני הבית\", ובהלכה כ\"ו שם הרי כתב מפורש, שהתרומה אינה נוהגת בזה\"ז כ\"א מדרבנן ואפי' בימי עזרא לא נהגה, לשיטתו, כ\"א מדרבנן מפני שלא היו כל יושביה עליה. וכן פירש שם דבריו הכ\"מ בעצמו שהרמב\"ם כשאמר, שהשמיטה נוהגת בין בפני הבית בין שלא בפני הבית, בא ללמדנו רק זה, שכן הדין בשמטה - כמו בתרומה - שאין השמיטה תלויה בקדושת בית־המקדש, שהיא נהגה גם לפני בנין בית המקדש אחר שכבשו וחלקו וכן תהא נוהגת לעתיד קודם שיבנה בית המקדש ולעולם דוקא אם כל יושביה עליה וכשהיובל נוהג, שאין השמיטה תלויה אלא ביובל ולא בבית המקדש. ואין זה נוגע כלל לדברי רבי. וכן הבין הרדב\"ז בהלכה זו בפירושו. ואם היתה כונת הרמב\"ם לומר כאן, שאין השמיטה תלויה ביובל הי' צריך לפרש: בין בזמן שהיובל נוהג בין בזמן שאין היובל נוהג.", + "ושם (פ\"ט ה\"ב): \"אין שמיטת כספים נוהגת מן התורה אלא בזמן שהיובל נוהג, שיש שם שמיטת קרקע, שהרי ישוב הקרקע לבעליו בלא כסף. ודבר זה קבלה הוא, אמרו חכמים: בזמן שאתה משמט קרקע אתה משמט כספים בכל מקום, בין בארץ בין בחו\"ל ובזמן שאין שם שמיטת קרקע אין אתה משמט כספים אפילו בארץ\". כתב על זה הכסף־משנה: \"אין שמיטת כספים נוהגת מן התורה וכו' בפרק השולח (גיטין ד' ל\"ו) וכרבי. ונראה מדברי רבינו, שמפרש שמה שאמרו שם \"בזמן שאתה משמט קרקע אתה משמט כספים\" ליובל קרי משמט קרקע, שהרי שדות חוזרות לבעלים, וכמו שכתב בסופ\"י, אבל שמיטת קרקע אף בזמן הזה נוהגת מן התורה\". הנה כל עיקר ראיתו נראה, שממה שפרט הרמב\"ם דוקא שמטת כספים ש\"מ דסבר שדוקא שמיטת כספים תלויה ביובל ולא שאר מצות השמיטה, שאם היו שאר מצות השמיטה לענין שביתת קרקע ג\"כ תלויות ביובל למה פרט דוקא שמיטת כספים. ובאמת אין זה ראיה, כי הוצרך לפרט שמיטת כספים ולפרש חידושה שגם היא תלויה ביובל משום שכיון שאינה מצוה התלויה בארץ והיא חובת הגוף הייתי אומר שאינה תלויה כלל ביובל; אבל פשיטא שמצות שביעית בשביתת קרקע ודאי תלויה ביובל וככל מצות התלויות בארץ, ועדיפא מכולהו בזה דבכמה דברים תלינן להו הא בהא, וכן נמי נראה פשטא דקרא שהשמיטה היא הצעה קודמת ליובל כמ\"ש לעיל.", + "ועוד שם פ\"י ה\"ט: \"ובזמן שהיובל נוהג, נוהג דין עבד עברי ודין בתי ערי חומה ודין שדה חרמים ודין שדה אחוזה, ומקבלין גר תושב ונוהגת שביעית בארץ והשמטת כספים בכל מקום מן התורה; ובזמן שאין היובל נוהג, אינו נוהג אחד מכל אלו,חוץ משביעית בארץ והשמטת כספים בכל מקום מדבריהם, כמו שביארנו\". כתב ע\"ז בכ\"מ: \"ומה שכתב חוץ משביעית בארץ וכו' לא קאי אלא לשמיטת כספים, דאילו שביעית בארץ אף בזמן הזה הוא מה\"ת, כמו שכתבתי ברפ\"ט\". ובאמת הלא פשט הלשון מורה בהדיא, שגם שביעית בשביתת קרקע, חוץ מהשמטת כספים, תלויה היא ביובל' שאינה נוהגת בזמן שאין היובל נוהג כ\"א מדבריהם. שאם היא היתה נוהגת מן התורה, אפי' בזמן שאין היובל נוהג, למה הי' צריך כלל למינקט שביעית בארץ בכלל הדברים שנוהגים בזמן שהיובל נוהג, וכי מונה הוא כל המצות הנוהגות לעולם ? הרי אינו מונה כ\"א אותן המצוות התלויות ביובל אלא ודאי, שגם שביעית בארץ, חוץ משמטת כספים, ביובל היא תלויה.", + "וביחוד אי אפשר כלל לומר, שתהי' שביעית של שביתת הארץ בזה\"ז מן התורה לדעת הרמב\"ם, לפי מנהג חשבוננו. שהרי כך כתב בפ\"י ה\"ג: שבעה־עשר יובלים מנו ישראל משנכנסו לארץ ועד שיצאו וכו'. כיון שחרב הבית בטל מנין זה, ומשבטל נשארה הארץ חרבה שבעים שנה, ונבנה בית שני וכו', ובשנה השביעית מבנינו עלה עזרא, והיא הביאה השניה וכו', ומנו שבע שמטות וקדשו שנת החמשים; אע\"פ שלא היה שס יובל בבית שני מונין היו אותו כדי לקדש שמטות\". דבריו אלה הלא מראים ברור שהוא פוסק כחכמים, ששנת חמשים אינה עולה מן המנין, ומוכרח הדבר למנות יובלות כדי לקדש שמיטין, כדברי רש\"י בערכין (ל\"ב ב' ד\"ה מנו) שמנו יובלות כדי שיבואו שנות השמיטין במקומן. וכיון שלדינא קיי\"ל כחכמים, וכדמשמע פשטא דסוגיא בראש־השנה (ט' א') לאפוקי מדר\"י, ודלא כד' התוס' (שם, ד\"ה ולאפוקי: עבודה־זרה ט' ב', ד\"ה האי) שכתבו דקיי\"ל כר\"י, ופסק הרמב\"ם לדינא דלא כר\"י, א\"כ איך הסכים אח\"כ למנין הגאונים, שבזמן הזה אין מונים יובלות בפ\"ע ? בשלמא אם שביעית בזמן הזה דרבנן בודאי יש לומר, דכיון שאין זה רק זכר עשו זכר לשביעית ולא עשו זכר ליובלות, כמו שכתבו התוס' (גיטין ל\"ו ב', ד\"ה ותקון): שלא להטריח על הצבור בשביתת קרקע שתי שנים רצופות, אבל אם שביעית בזמן הזה מן התורה, ומ\"מ אע\"פ שאינה תלויה ביובל בקדושתה הרי היא תלויה בו במנינה, - שהרי כן עשו בבית שני, לדעת הרמב\"ם, שמנו יובלות לקדש שמיטין, ואין ע\"ז שום חולק בסוגיא דערכין, אליבא דחכמים שאין שנת חמשים עולה מן המנין, - איך אפשר הוא לעקור את המנין של תורה ? אלא ודאי פשיטא, שלכל מילי שביעית בזה\"ז היא מדרבנן. והם אמרו והם אמרו, שבזמן הזה אין לעשות זכר כ\"א לשמטה. ואע\"פ שהרמב\"ם סובר, לפי דעת הגאונים שגם בבית שני לא מנו יובלות, היינו משום דסבירא־ליה שגם בבית שני לא הי' נוהג יובל כ\"א מדרבנן, לכן לא חשו לאותו המנין הקבוע מן התורה, כיון שאין כאן כ\"א זכר לשמיטה של תורה.", + "נשארה כאן לפי־זה האפשרות לומר ששביעית בזה\"ז מן התורה רק אליבא דר' יהודה, דסבר שנת חמשים עולה לכאן ולכאן, שאז המנין על מקומו עומד, וזוהי דעת בעל התרומה שכתבו תוס' (ע\"ז שם) בשמו, - ובעל־התרומה בעצמו, שלפי הכרעתו היתה אפשרות לומר ששביעית בזה\"ז מן התורה, מצד חשבון המנין, הוא עצמו סובר בפשיטות ששביעית בזה\"ז דרבנן מצד ביטול קדושת הארץ.", + "אלא שדברי הרמב\"ם קשים, דארכבה אתרי ריכשי. שהרי מהלכות תרומות (פ\"א הכ\"ו) מבואר, שביטול תרומות ומעשרות מה\"ת - שבכלל זה, כמ\"ש לעיל הם לכלול כל שאר המצות התלויות בארץ, בהשואת הרמב\"ם והתוספות - לדידיה הוא משגלו שבט ראובן וגד וחצי שבט מנשה, שגם בימי עזרא לא נתחייבו כ\"א מדרבנן, א\"כ הוא תלוי בכל יושביה עליה,", + "ולפי זה אפילו אם תשאר א\"י כולה ביד ישראל כיון שאין כל יושביה עליה אין שם דין תרומ\"ע מה\"ת, וכן מורה פשט הלשון של דבריו בה' שמיטה ויובל הנ\"ל דהוא הדין לענין שביעית, - ובה' בית הבחירה הנ\"ל כתב, שהכל תלוי בכבוש הארץ ונתן טעם לביטול קדושת הארץ לדין שביעית ומעשרות מן התורה משום שנלקחה הארץ מידיהם, שהרי אינה מן ארץ ישראל והרי זה לכאורה תרתי־דסתרן. אך על שביעית הי' אפשר לומר, שמכאן ראי' לדעת הכסף־משנה, שבאמת שביעית בזה\"ז מה\"ת ואינה תלויה בכל יושביה כ\"א בעצם הויית ארץ, ישראל אבל הלא הרמב\"ם כלל בחדא מחתא שביעית ומעשרות, ובמעשרות הלא מסיק להכריע בסברתו דדמי לתרומה, שכבר תלה אותם בביאת כולם ובכל יושביה ולא בלקיחת הארץ מידם. לכך נראה, שמלבד עצם דין ביטול חיוב המצות התלויות בארץ, שבזה י\"ל שהרבה מהן תלויות בביאת כולם, כמו יובל ודדמי ליה, יש עוד דין מיוחד של ביטול הקדושה דהיינו שאפילו כשיתמלאו תנאי חיוב המצות התלויות בארץ יהי' צריך עדיין קידוש חדש שתחזור קדושת הארץ. והרמב\"ם בהלכות בית־הבחירה לא עסיק ע\"ד חיוב המצות ופטורן מצד עצמן כ\"א ע\"ד קדושת הארץ הצריכה לזה, וע\"ז אמר, שאע\"פ שמשגלו שבט ראובן וגד וחצי שבט מנשה בטל חיוב היובלות והמצות הדומות להם, מ\"מ קדושת הארץ לא בטלה כלל ואם היו חוזרים כל יושביה לא היו צריכים לקידוש חדש, כיון שבכלל ארץ ישראל היתה מוחזקת בידם; וי\"ל, שגם החלק הנכבש אין צריך קידוש חדש, ואפי' אם נאמר שאותו החלק יהי' צריך קידוש חדש אבל החלק הנשאר ביד ישראל אע\"פ שכ\"ז שלא היו כל יושביה עליה הופקעה גם ממנו חיוב כמה מצות התלויות בארץ מה\"ת, מ\"מ כיון שחזרו נתחייבו ולא יהי' צריך כלל שיחזרו ויקדשו אותו. ולריו\"ח שאמר (ערכין ל\"ג א') \"ירמיה החזירן ויאשיה מלך עליהן\" לא היו צריכים. לפי זה, קידוש חדש וממילא חזרו חיובי הארץ כולם ורק ע\"י הכיבוש בטלה קדושה ראשונה באופן שצריך כיבוש חדש - וע\"ז אמר הרמב\"ם שם, שדין זה של צורך קידוש חדש אינו נוהג בקדושת המקדש וירושלם מפני שהיא מפני השכינה, וממילא מובן שכן לא הי' זה נוהג משגלה ראובן וגד וחצי המנשה, שמ\"מ קדושת־הארץ לא בטלה ולא צריך קידוש חדש. וקדושת עזרא אם שהיתה מה\"ת או מדרבנן הכל אחד לענין זה, אבל לא נתקדשה ע\"י כיבוש כ\"א ע\"י הקידוש בצירוף ישיבת אנשים מישראל על־כן כל־זמן שישבו בה ישראל אם מעט ואם הרבה, הוי דומיא דקדושת־עזרא, ואינה בטלה. וכל איש א' מישראל שהוא יושב בארץ ישראל חזרה אתו קדושה זו." + ], + [ + "שיטת הראב\"ד
על פסק הרמב\"ם (ה' שמיטה ויובל פ\"ט הט\"ז) ש\"אין הפרוזבול מועיל אלא בשמטת־ כספים בזמן הזה, שהיא מדברי סופרים, אבל שמטה של תורה אין הפרוזבול מועיל בה\", כתב על זה הראב\"ד בהשגה: \"זה אינו מחוור, דאביי הוא דאמר הכי, אבל רבא פליג ואמר הפקר ב\"ד הפקר והלכך נוהג בכל זמן\". מכאן נראה, שלא השיג רק על זה שתלה הרמב\"ם את יסוד וטעם הפרוזבול במה ששביעית בזה\"ז מדרבנן, אבל לא על עיקר הדבר שיש שם זמן שאין שביעית נוהגת בו מן התורה, וע\"ז מודה הוא כנראה. וזה ע\"כ מטעם שפסק כאן כרבי, אע\"ג שאין לו הכרה לפסוק כמותו מסוגיא דגיטין, שהרי לפי מה שמפרש כפירש\"י נראה דרבא לא ס\"ל כרבי, עכ\"פ מצד ההיקש של שביעית ליובל ומצד קדושת הארץ, שהרי סבר הראב\"ד (בה' תרומות פ\"א הכ\"ו בהשגה). שקדושת הארץ בכלל נוהגת גם בזמן הזה מה\"ת, ולא הוציא מן הכלל כ\"א חלה, דבעינן בה \"ביאת כלכם\"; ולשונו \"שנוהג בכל זמן\" מורה שהוא מודה שיש שם זמן, שאין שמטת כספים נוהגת כ\"א מדרבנן. ולחלק בין שמטת כספים לשמטת קרקעות בחילוק של תורה ודאי לא מצינו ע\"ז שום יסוד, א\"כ גם דעת הראב\"ד כדעת הרמב\"ם, ששביעית בזה\"ז מדבריהם גם בעבודת קרקע. (ולפ\"ז גם הר\"ש שכתב בפירושו גבי פרוזבול שטעמו של פרוזבול הוא משום שביעית בזה\"ז דרבנן ומטעמא דרבי, וכד' הר\"מ בפיה\"מ, גם הוא אזיל בשיטה זו ששביעית בזה\"ז דרבנן לכל מילי).", + "אולם דברי הראב\"ד לעיל (בהשגה להלכה י\"א בפ\"א) נראים שהם סותרים ללשונו בהשגה זו, דגבי שמיטת כספים, וכן העיר בספר בית־הלוי, שעל דברי הרמב\"ם שם: \"משרבו האנסין התירו לזרוע בשביעית דברים שצריכים להן עבדי המלך בלבד\", כתב ע\"ז בהשגה: \"אנו קבלנו: האנסין - ארנונא, שנוטל המלך חומש מפירות הארץ ומי שאינו עובדה גוזלין אותה ממנו, והמקומות שלא החזיקו בהם עולי בבל ולא היתה שביעית נוהגת בהם אלא מדבריהם, בהם התירו לעבוד מפני האונס, אבל לא במה שהחזיקו\", ומזה נראה שסובר, שבמקום שהחזיקו עולי בבל הוי מה\"ת גם בזמן הזה. אבל באמת, מכיון שהלא לא נמצא מפורש בלשון ההשגה בפ\"ט, גבי שמיטת כספים, שבזה\"ז היא נוהגת מדרבנן, - רק שעל דברי הרמב\"ם, שאין פרוזבול מועיל כ\"א על הזמן שהיא מדרבנן, כתב הוא, שלדידן דקיי\"ל כרבא הוא מועיל בכל זמן, אפילו בזמן שהיא מן התורה, - לפיכך אפשר לומר לאידך גיסא, שהראב\"ד קאים בשיטתו שבהשגתו על הרי\"ף בגיטין פרק השולח, שבזמן הזה אין שמטת כספים נוהגת כלל אפילו מדרבנן, משום דבעי לחיוב דין שמיטת כספים שיהיה יובל נוהג, אם מן התורה או עכ\"פ מדרבנן, - וזה היה רק כל זמן שהיו ב\"ד הגדול שבא\"י מונים ומקדשין ותוקעין ומשלחין עבדים.", + "ומזה נראה לומר בשיטתו של הראב\"ד. שאע\"פ שבכלל קיי\"ל כרבי, ששמיטה ביובל תליא ו\"בזמן שאין אתה משמט קרקע אין אתה משמט כספים\", - וה\"ה שאין שמיטת קרקע נוהגת אז, כיון שעניני השמיטה תלוים זה בזה, וכיון שאפילו שמטת כספים, שאינה נוהגת ביובל תלויה היא בו, ק\"ו לשמיטת קרקעות שהיא שוה ממש בשמיטה כביובל שבודאי תלויים הם זה בזה, - אבל מחלקתם של רבי וחכמים בעצם מציאות שמטה דרבנן, אם נאמר שנמצאו חולקים על רבי וסוברים ששביעית בזה\"ז דאורייתא, י\"ל שתלויה היא בענין אחר.", + "שהרי מצינו לדעת רבינו־תם בתוס' (גיטין ל\"ו ד\"ה בזמן), שנהג יובל בבית שני מה\"ת, משום דחשיב כל יושביה, שאחרי שירמיהו החזירן ויאשיהו מלך עליהן (ערכין ל\"ג א') נתקבצו שוב מכל ישראל בא\"י, ומאותו הקיבוץ באו ונתקבצו עם עזרא מכל שבט ושבט, וכיון שלא חסר אז משום שבט הוי כל יושביה עליה. ע\"פ זה יש מקום לומר, שהחולקים על רבי אין חולקים עליו בעיקר ההיקש של שמיטה ליובל אלא בהא גופא פליגי רבי ורבנן, אם בזמן בית שני וכמו־כן אחר החורבן, שהיו שם מקבוץ כל השבטים מקצת מכל שבט ושבט ולא כולם ממש, אם זה חשיב כל יושביה עליה או לא. רבי, דמשמע לן מדבריו, שיש שם שביעית בזמן הזה שהיא מדרבנן, סובר שאין זה כל יושביה עליה, שצריך שיהיו באמת כל ישראל בארץ, וכאן היו רק מקצת מכל שבט ושבט, ולכן יובל לא נהג אז מן התורה אלא מדרבנן, וממילא גם שביעית היא מדרבנן, כיון שמ\"מ יש שם מקצת מכל שבט ושבט ונמצא ב\"ד הגדול, שמנה יובלות וקיים כמה דברים התלוים בהם כדי לקדש שמיטין. וחכמים, דמשמע לן דפליגי עליה ואמרי שביעית בזה\"ז דאורייתא. סבירא להו, שכיון שהיו מקובצים מכל השבטים בימי עזרא, וגם אחר חורבן בית שני מ\"מ נשארו רבים מישראל נאחזים בארץ, עד שבירושלמי (דמאי פ\"ב ה\"א) נחלקו ר' אלעזר וריו\"ח אם רוב קרקעות של ארץ ישראל בימיהם הם של ישראל או של נכרים, הרי זה נחשב הקיבוץ של עזרא לכל יושביה עליה. ובזה - לא על דבר עצם ההיקש של שמטה ליובל - ס\"ל להראב\"ד, דלא קיי\"ל כרבי אלא כרבנן, שבזמן שנמצאו מקובצים בארץ מכל השבטים, ולא חסר משום שבט, הכל נוהג מה\"ת. וסבר הראב\"ד, שכבימי בית שני' ששיעבוד מלכיות גבר עליהם גם אז באמת ברוב הימים, כן אחר חורבנו ובימי האמוראים הראשונים, שהי' עדיין קיבוץ ישראל בא\"י בתקפו קרוב לכמו שהיה בימי בית שני, ולכן היו נוהגים מה\"ת שמיטות ויובלות והיו ב\"ד קוראים דרור ומקיימים כל המצות התלויות בשמיטה ויובל מה\"ת, על כן א\"א לומר, שרבי ינאי, שבימיו דהיינו בימי ר' יוחנן הי' אפשר לומר שרוב ארץ ישראל היא ביד ישראל יאמר \"פוקו וזרעו\" ויתיר מפני ארנונא איסור של תורה. גם לא מסתבר להראב\"ד לאוקמי לרבי ינאי בהא כרבי, ששביעית תהי' רק מדרבנן בזמן שהי' עדיין קיבוץ ישראל וב\"ד הגדול בא\"י ולא יחשב אז כל יושביה עליה, משום דסבר דהוי דלא כהלכתא, ומכש\"כ דבסוגיא דסנהדרין (כ\"ו א') מוכח, שגם בימי המשנה, בדורו של ר\"ש, שהוא דור החרבן, הי' נוהג דין היתר ארנונא, ולא מסתבר לו שכל זה אליבא דרבי, כיון דמשמע לי' דבהא לית הילכתא כותי'. לפיכך מפרש הראב\"ד להא דרבי ינאי וכן להא דר\"ש שם במשנה, שהוא דוקא במקומות שלא החזיקו בהם עולי בבל אבל במקומות שהחזיקו בהם עולי בבל היתה נוהגת אז שמיטה מה\"ת. ומדוייק ע\"פ זה לשונו של הראב\"ד, שכתב בלשון עבר: \"ולא היתה שביעית נוהגת בהן אלא מדבריהם\", שלכאורה הי' צריך לכתוב: ואין שביעית נוהגת בהן כ\"א מדבריהם, כי האם עכשיו נוהגת שם שביעית מן התורה ? - אלא דלטעמיה אזיל בזה הראב\"ד, שאפילו במקומות שכבשום עולי בבל אין שביעית נוהגת כלל כ\"א כ\"ז שהיובל נוהג, ובזמן הזה, כיון שאין ב\"ד מקדש שנים ליובלות ולשמיטין, אין שביעית נוהגת כלל אפילו מדרבנן. ובימי ר' ינאי הי' באמת הכל מה\"ת, אלא שבמקומות שלא החזיקו עולי בבל נהגה שביעית מדרבנן, והתירו מה שהתירו משום ארנונא; ואדרבא לדעת רבי היתה נוהגת שביעית מדרבנן, אע\"פ שנתבטל היובל מה\"ת, אבל לדברי חכמים, שסוברים שלא נתבטל אז היובל כלל לא נמצא כלל שביעית דרבנן, וכ\"ז שנהג נהגה מה\"ת וכשנתבטלה נתבטלה לגמרי.", + "ע\"פ זה אין לנו שום הוכחה, שתהי' דעת הראב\"ד לחלק בין שמטת כספים לשמטת קרקעות, בפרט במדה מן התורה, שאין ע\"ז יסוד בגמרא, ואין ראיה לומר שסובר ששמיטת קרקעות גם בזה\"ז מה\"ת. אדרבא, יותר נראה לומר דאזיל לשיטתו בהשגה על הרי\"ף, שבזה\"ז אין שביעית נוהגת כלל רק ממדת חסידות, כמו שמיטת כספים לדעתו בהשגה הנ\"ל כיון שאין לנו ב\"ד הגדול. ובדברי הראב\"ד שם הכרח הוא לפרש כן, דאע\"ג דקיי\"ל כרבי בעיקר הדבר, ששמיטה ביובל תליא, מ\"מ לא קיימא לן כדבריו בשמיטה דרבנן. כמבואר לעיל, אלא בשעה שהיא נוהגת היא נוהגת מן התורה וכשאינה מה\"ת אינה נוהגת כלל כ\"א במדת חסידות. דאם־ לא־כן איך הוא אומר, שכיון דקיי\"ל כרבי ועכשיו אין יובל נוהג אין שמטת כספים נוהגת כלל - והרי מפורש נאמר בסוגיא דגיטין הנ\"ל שתקינו רבנן זכר לשביעית בזמן שאין היובל נוהג ? אלא ודאי סבירא־ליה שזהו רק אליבא דרבי, שבישיבת ישראל בא\"י בזמן בית שני, ואח\"כ כשנשארו מכח קיבוצם הראשון עם ב\"ד הגדול בקביעותו, לא הי' יובל נוהג אז מן התורה, משום שאין זה חשוב לו כל יושביה, ומנו יובלות וקדשו שמיטין מדרבנן, אבל לדידן לא קיי\"ל בהא מילתא כרבי, א\"כ לא מצאנו כלל תקנת חכמים בשמיטה, אלא שהיתה נוהגת מה\"ת, כ\"ז שהיה ב\"ד קבוע וישוב א\"י נוהג ובא מימי עזרא ואילך, ואח\"כ כשנתבטלה מן התורה נשארה רק במדת־חסידות, ואין לנו לחדש מדעתנו לחלק בין שמיטת כספים לשביתת הארץ נגד דברי הירושלמי ופשטות הסוגיא דמו\"ק, כמו שכתבנו לעיל.", + "כל־זה שאמרנו נתן להתפרש לדעת הראב\"ד, כדי להשוות דבריו בשתי ההשגות, גבי אנסין בשמטת־קרקעות (פ\"א הי\"א) וגבי שמטת־כספים (פ\"ט הט\"ז), די\"ל שסובר שאין כלל מציאות של שמטה דרבנן אליבא דחכמים דפליגי עליה דרבי. אבל מלשון הר\"ן, שמביא בגיטין בפרק השולח את דעת \"יש־חכמים\" שהיא ממש דעת הראב\"ד, נראה ברור, שסובר שהיתה שמטה נוהגת מדרבנן; אלא שהם אומרים, שזהו דוקא כ\"ז שהי' יובל נוהג מדרבנן, וס\"ל שקימו כל דיני יובל מדרבנן כל זמן שהי' ב\"ד הגדול בארץ ישראל. ואם נבא להתאים את דברי הראב\"ד עם הדברים האלה, המובאים שם בהר\"ן בשס \"יש־חכמים\", שגם כשהי' היובל נוהג, בזמן בית שני ואח\"כ, היה כל זה מדרבנן, אפשר לומר שיתפרשו דברי הראב\"ד בהשגתו בפ\"א ה\"א באופן אחר: דלא מסתבר לו להראב\"ד לומר, שמפני אונס זה של ארנונא, שהיתה גזירה כללית על כל הארץ, יתירו מצות שביעית באפן שתבטל לגמרי. ואף אם שביעית דרבנן הלא תעקר תקנת חכמים לגמרי אם יתירו העבודה לגמרי בכל השדות, שעל כולם היתה הארנונא, והא קיי\"ל דתקנתא דרבנן מקמי גזירה לא עקרינן (כתובות ג' ב'), וגם לחלק בין מה שצורך לארנונא ליותר מזה, כמו שפי' הרמב\"ם, לא מסתבר לו לתן בזה תורת כ\"א ואחד בידו. לכן חלק בין המקומות, שיש מקומות שהתירו בהם משום ארנונא ויש מקומות שלא התירו והיתה שביעית נוהגת שם בכל פרטיה, כדי שלא תעקר תקנתא דרבנן מכל ארץ ישראל וכיון דתרומ\"ע היא בזה\"ז מן התורה לדעת הראב\"ד בהשגתו על הרמב\"ם (הלכות תרומות סוף פ\"א), שזהי בודאי דוקא במקומות שהחזיקו בהם עולי בבל דסוגיאן דעלמא היא שקדושה ראשונה לא קדשה לעיל הרי מצינו שיש חילוק בין קדושת המקומות שהחזיקו בהם עולי בבל לבין קדושת המקומות שלא ההזיקו בהם רק עולי מצרים ולא עולי בבל לכן השאירו תקנת שביעית במקומות שהחזיקו בהם עולי בבל משום עיקר הקפידא שלא תעקר מקמי גזירתא דארנונא, ובמקומות שלא החזיקו בהם התירו משום ארנונא. וכשאמר הראב\"ד, שבמקומות שלא החזיקו עולי בבל לא היתה שביעית נוהנת אלא מדבריהם, לא מסיים על זה, שבמקומות שהחזיקו היתה נוהגת אז מן התורה, ואין כונתו למידק מינה שהוא דוקא על מקומות שלא החזיקו, ובמקומות שהחזיקו נהגה מן התורה, אלא קושטא דמילתא נקט, שלא היתה נוהגת בהם שביעית אלא מדבריהם, ולכן הקילו בהם, אחרי שהם מחולקים מכל ארץ ישראל במה שכבשום עולי בבל ונשאר בזה חלק מתקנת חכמים בקיומו - במקומות שהחזיקו, אלא שיש בהם במקומות שהחזיקו דברים יתרים בקדושה מבמקומות שלא החזיקו, שלפיכך הניחו את חיוב השביעית, כדי שלא לעקור התקנה דוקא באלה המקומות, ולא שייך לומר ע\"ז \"מאי חזית\".", + "הלשון הוא אמנם נדחק קצת ע\"י זה; אבל אם נרצה להתאים את דברי הראב\"ד בהשגותיו עם אותם הדברים שלדעת \"חכמים\" שבהר\"ן, שיהיו מותאמים ג\"כ ע\"פ סוגית הגמרא דמו\"ק וסוניות הירושלמי דשביעית ודגיטין הנ\"ל שבזה אנו צריכין לדברי הראב\"ד בהשגות על הרי\"ף דגיטין, - נהי' צריכים לדוחק זה ומוכרחים לסבול אותו. אך באמת אפשר לומר. שב\"יש חכמים\" אין כונת הר\"ן ע\"ד הראב\"ד כלל בזה, ודעת אלה החכמים המוזכרים בר\"ן בשם \"יש־חכמים\" אינה מתאמת כלל עם שיטת הראב\"ד בזה. דעת הראב\"ד היא באמת, כמ\"ש, שכשהיה נוהג יובל היה נוהג מן התורה, וזה הי' עד זמן ביטול ב\"ד הגדול וכשנתבטל נתבטל לגמרי, שלא מצינו שתקנו חכמים שמיטה רק למ\"ד שנהגה בזמן בית שני מדרבנן, אבל לדידן, דלדעת הראב\"ד סבירא לן בהא מילתא כחכמים ובעיקר הדבר שיובל ושמיטה תלויים זה בזה כולי עלמא ס\"ל כרבי, אין לנו כ\"א שמיטה של תורה לבדה. ודעת חכמים אחרים היתה, שבזמן בית שני הי' נוהג יובל מדרבנן, וה\"ה לאחר החורבן כ\"ז שהי' קבוע ב\"ד הגדול ואחר־כך נתבטל לגמרי, ועל סברתם הוא שמדבר שם הר\"ן.", + "אולם הגאון בעל ס' בית־הלוי הקשה לדעת הראב\"ד מסוגיא דערכין (ד' ל\"ב), דאמרינן שם: מקיש ביאתם בימי עזרא לביאתם בימי יהושע, מה ביאתם בימי יהושע מנו שמיטין ויובלות וקדשו ערי־חומה אף ביאתם בימי עזרא מנו שמיטין ויובלות וקדשו ערי חומה, ופרכינן בגמ' אח\"כ: ומי מנו שמיטין ויובלות, השתא משגלה שבט ראובן ושבט גד וחצי שבט מנשה בטלו יובלות, - עזרא, דכתיב ביה, כל הקהל כאחד ארבע רבוא אלפים שלש מאות וששים, הוה מני ?, ולדעת הראב\"ד, שכשאין יובלות אפילו מדרבנן אין גם שמיטה אפי' מדרבנן, הלא אפשר הי' לתרץ, שמנו יובלות לקדשם כדי שיוכלו להנהיג גם שמיטין, והיו שניהם שוים מדרבנן. ומכאן רצה להוכיח שם, שלדעת הראב\"ד תהי' סוגיא זו סוברת, דמה\"ת אפשר לשמיטה להיות בלא יובל וכל הסוגיא דהכא בדאורייתא עסקה, לכך פריך ומי מנו שמיטין ויובלות, ומשום דאפשר לשמיטה להיות בלא יובל מה\"ת על־כן מתרץ רק שמנו יובלות לקדש שמיטין, כדי שיהי' חשבון השמיטין וסדרם במקומו, אבל משום קדושת שמיטין אפשר לה להיות בלא יובל גם מה\"ת. אכן על זה י\"ל, כי המנין של השמיטין והיובלות מצוה בפני עצמה הוא באמת, כדאמרינן בתורת־כהנים: \"וספרת לך - בב\"ד\", וכמו גבי מצות המנין של ספירת העמר דאמרינן (מנחות ס\"ו א') \"אמר אביי, מצוה למימני יומי ומצוה למימני שבועי\" - כן גם כאן י\"ל ששתי מצות הן: למנות לשנות השמיטה ולמנות לשנות חיובל, ואמרינן בתו\"כ: \"ומנין שיספר לשני שבוע ? ת\"ל: \"והיו לך שבע שבתות השנים\", מנין שיספר לשני יובל ? ת\"ל: \"והיו לך תשע וארבעים שנה\". וכן כשם שבספירת העמר אמרינן במנחות שם: \"אמימר מני יומי ולא מני שבועי, זכר למקדש הוא\", דהיינו משום דס\"ל שספירת העמר בזמן שאין מקדש היא רק מדרבנן לכן אין חובה למנות שני המספרים, ואולי נכון לא למנות רק מספר אחד כדי להראות כאן חילוק בין דאורייתא לדרבנן. ומטעם זה מדיק ג\"כ בגמרא דערכין שם, שמנו שמיטין ויובלות כדי לקיים מצות ספירה המסורה לב\"ד, ופריך \"ומי מנו\", דכיון שבודאי לא הי' נוהג מה\"ת, אפי' אם הנהיגו מדרבנן את שניהם, מ\"מ המנין צריך להיות רק זכר ליובלות, ולא הי' צריך למנות רק שנות היובל לבדם, ומתרץ שבאמת רק \"מנו יובלות לקדש שמיטין\", והמנין שלהם הי' רק לשנות היובל וממילא שמרו ע\"י מנין זה גם קדושת שמטה, אבל לא מנו אותה בפני עצמה כיון שהמנין הוא מדרבנן. ובזה תתאים שיטת הראב\"ד בפירוש סוגיא זו לשיטת רש\"י בגיטין, שהוא מפרש שם הא דמנו יובלות לקדש שמיטין שהוא מדרבנן, אלא שלשיטת הראב\"ד לא אתי זה לאפוקי שקדשו רק את השמיטין, ואת היובלות לא קדשו מדרבנן, כ\"א רק שלא היה המנין בשמיטין: ביובלות היה מנין וגם קדושה ובשמיטין היתה קדושה לבדה בלא מנין, כערך מנין יומי בלא שבועי בספירת העמר. ויותר נכון לומר, שמנו יובלות ושמיטין ממש, לפי שאין זה דומה לספירת העמר, שמשום שאין צריכין בה שני המנינים אלא מפני המצוה לבדה לכך די באחד מהם לזכר למקדש כשאינה נוהגת מן התורה, אבל כאן, שצריך מנין היובלות לענין בפני עצמו ומנין השמיטין לענין בפני עצמו, כיון ששנת־חמשים אינה עולה מן המנין, לכך ראוי למנות יובלות כהלכה כדי לקדש שמיטין ולקבעם בזמנם. כן הוא לחכמים, אבל לר\"י כיון דשנת חמשים עולה לכאן ולכאן הרי זה דומה ממש לספירת העמר, ולא הי' ראוי למנות שניהם אם הוי מדרבנן, לפיכך מסיק שבאמת הוא דלא כר\"י.", + "עוד הקשה בבית-הלוי מסוגיא דהתם בערכין לשיטת הראב\"ד, דפריך שם אהא דמנו יובלות לקדש שמיטין; \"הניחא לרבנן דאמרי שנת חמשים אינה מן המנין, אלא לר\"י, דאמר שנת חמשים עולה לכאן ולכאן, למה לי, בשמיטין סגי\", ולהראב\"ד יש להקשות: שמא מנו יובלות מדרבנן, כדי להנהיג שמיטין, כיון שכשאין יובל אף מדרבנן אין גם שמיטה אפילו מדרבנן. אבל גם זה לא קשיא, שהרי כל יסוד התחברות שמיטה ויובל הוא אליבא דרבי, דנקטינן כותי' לדעת רבים מרבותינו, משום שהסוגיות בתלמוד בבלי וירושלמי נוטות לדעתו לפי דבריהם וכמו שבארנו לעיל, אבל רבי יהודה אמר בספרא, שאין שייכות ליובל ושמיטה בהדי הדדי, ופשיטא שאין מקום לומר לדידיה, שיהי' הכרח לקדש יובל מדרבנן בשביל שמיטה. והראב\"ד יפרש \"שמיטה אע\"פ שאין יובל\" לא כהתוס', שהוא אע\"פ שלא נתקיים דין היובל בחטאם, אלא כפי' רש\"י, שהוא אע\"פ שלא היה נוהג יובל מצד הדין. א\"כ לר\"י שפיר פריך בסוגיא דערכין, וי\"ל דה\"ה לחכמים דיליה כמשכ\"ל בכה\"ג.", + "ועוד שם בספר בית־הלוי הוא מצדד לומר, שהראב\"ד, שכתב שבזה\"ז אין שמטה נוהגת כלל כ\"א ממדת־חסידות, לא כתב כן כ\"א על שמטת כספים ולא על שמטת קרקע, שבה סובר, לדעתו, הראב\"ד, שגם בזה\"ז היא מן־התורה. ולא כן נראה מלשון הרמב\"ן בספר הזכות בגיטין שם. שהוא לא הבין כן דעת הראב\"ד. שהרי נראה ברור מלשונו, במה שסיים בשמטת כספים שהוא עסוק בה שם: \"וראיה מכרעת בשמטת כספים שנוהגת, שהרי שנת שמיטה ידועה ומפורסמת בארץ־ישראל ומנהג אבותיהם בידיהם לנהוג בה קדושת שביעית\", - שכוונתו להביא ראיה, ששמטת כספים נוהגת בזמן הזה, ממה שקדושת שביעית בשמיטת קרקע נוהגת בא\"י. כי לשון \"קדושת שביעית\" לא מצאנו כלל בשמטת כספים רק בשמיטת קרקעות, דשייכא בה קדושה, ומדמינן בזה שביעית ליובל דכתיב בה \"קודש\", וכמ\"ש לעיל מלשון הגמרא. וכיון שהרמב\"ן, בהשגתו על הראב\"ד, מוכיח ששמטת כספים נוהגת בזמן הזה מתוך שבא\"י נוהגת קדושת שמטת קרקע, משמע שלהראב\"ד, דסבר אין שמטת כספים נוהגת בזמן הזה, הוא־הדין שגם בקרקעות אין נוהגת קדושת שביעית. ועוד, שהרי הוא מוכיח שדין שביעית קים גם בזמן הזה, ממה שבארץ ישראל מפורסמת היא השנה ע\"פ מנהג אבותיהם שבידיהם, ואם לא היתה שביעית נוהגת לא היה נשמר המנין והיתה השנה משתכחת, - וראיה זו אין לה מקום רק אם נאמר, שלדעת הראב\"ד אין שום דין של שביעית נוהג בזמן הזה, לא בשמטת כספים ולא בשמטת קרקע, שאם היה נוהג איזה דין מדיני שביעית, וביחוד שמטת קרקעות וקדושת הפירות התלויה בה, ודאי אין שום ראי' מפרסום השנה, על שמטת כספים שנוהגת, שהרי נשתמר המנין ונתפרסמה השנה ע\"י הנהגת קדושת שביעית בשמיטת קרקעות ובפירות. וכן מורה גם לשון הר\"ן שם, שמביא את הדעה הזאת, וכתב על־זה: \"ויש מן החכמים מקילין ואומרים, שעכשיו אין שמטת כספים נוהגת כלל' ואין אנו צריכים לפרוזבול, לפי שאומרים דקיי\"ל כרבי' דאמר שאין השמטה נוהגת אלא בזמן שהיובל נוהג. דכיון דחזינן קולי טובי בפרוזבול משמע דשמטה בזמן הזה דרבנן היא, דאי דאורייתא וכרבנן דפליגי עלי, דרבי לא היו מקילין בה כ\"כ, וכיון שהשמטה תלויה ביובל דבר תורה אף מדבריהם אינה נוהגת אלא בזמן שהיובל נוהג, ובימי רבותינו היה ב\"ד קבוע בארץ־ישראל שהיו מקדשין היובל והיו תוקעין ומשלחין עבדים ושדות חוזרות לבעליהן זכר ליובל, ולפיכך היתה שמטה נוהגת מדבריהם בין בעבודת קרקע בין בהשמטת כספים, אבל עכשיו, שאין שם ב\"ד שמקדשין אותו ולא תוקעין, אין היובל נוהג כלל שדברים אלו מעכבין ביובל כדאיתא בפ\"ק דר\"ה (דף ה':), וכיון שבטל היובל לגמרי אפילו מדבריהם אף השמטה אינה נוהגת כלל\". ואח\"כ משיג הר\"ן על דעה זו כעין דברי הרמב\"ן בהשגתו על הראב\"ד. נראה כאן ברור, שידע דעתם של חכמים אלה, שהראב\"ד, דקאים בשיטתם, מסתמא הוא מכללם, - שלדבריהם אין שמטה נוהגת כלל בזה\"ז אפילו מדרבנן, לא בשמטת כספים ולא בשביתת קרקע. שהרי כך הוא אומר: \"ולפיכך היתה שמטה נוהגת מדבריהם בין בעבודת קרקע בין בהשמטת כספים\", וסיים ע\"ז: \"אף השמטה אינה נוהגת כלל\".", + "אך הרמב\"ן כתב על דברים אלה של הראב\"ד, שחזר בו הראב\"ד מדעתו זו, כי בפירושו למס' ע\"ז, גבי שמעתא דרב הונא בריה דרב יהושע (שם, ט' ב'), כתב, שגם בזמן־הזה נוהגת שמטת כספים, עכ\"פ מדרבנן. הנה בעיקר חזרה זו אנחנו לא נדע אם דברי הראב\"ד אלה ראשונים הם או אחרונים, כי מסדר הש\"ס, שדבריו לחומרא הם בעבודה־זרה, שהיא מאוחרת בסדר הש\"ס אחרי מס' גיטין, ששם כתב דבריו לקולא, ודאי שאין מזה הוכחה שדבריו בע\"ז כתב אחרי דבריו בגיטין, ו\"אין סדר למשנה\". ובפרט כיון שדבריו בע\"ז הם בפירושיו על הגמרא וכאן הם בספר ההשגות על הלכות הרי\"ף, היה מסתבר לומר, לולא דברי הרמב\"ן. שמקודם כתב פירושיו על הש\"ס ואחר־כך שם לבו לכתוב השגות על הלכות הרי\"ף.", + "לבד זה, אפילו אם נחליט שדבריו בפירושו לע\"ז נאמרו באחרונה באמת לא החליט שם בודאי ההפך מדעתו האמורה כאן בגיטין, אלא בדרך ספק. שכך כתב שם: \"קמ\"ל רב הונא, דשמיטת כספים נוהגת אע\"פ שאין שמיטת קרקעות נוהגת, דלא ס\"ל כרבי, וא\"נ ס\"ל כותיה נהי דמדאורייתא לא נהגא מדרבנן מיהא נהגא, ואפילו בחו\"ל\". הרי הפירוש הראשון, דרב הונא לא סבר כרבי, מתאים לדבריו שבכאן, שהוא מפרש שלדעת רבי הדבר תלוי בשמטת קרקעות, דהיינו קדושת היובלות, וכפי' התוס' דגיטין הנ\"ל שאין שמטה נוהגת כלל אחרי שבטל היובל אפילו מדרבנן; ומזה, שרב הונא בריה דרב יהושע לא סבר כרבי, הלא לא מוכח עדיין שאין הלכה כרבי, שהרי הראב\"ד סובר בעיקר הדין כרבי, שבזמן הזה לפחות אין שמטת קרקעות מן התורה, כדמוכח מלשונו בהשגה על הרמב\"ם גבי פרוזבול וכמו שכתבתי לעיל, אע\"פ שלדעתו שם רבא לא מוקים לתקנתא דהלל כרבי ונראה מזה דרבא לא סבר כרבי. וי\"ל בזה עוד דסמיך על זה שהירושלמי דמכילתין (פ\"י ה\"ב) מסיק לדרבי בלשון \"תמן אמרין\", שנראה שהוא סתמא דמתיבתא דבבל א\"כ כח לשון זה הוא כמו סתם סוגית הש\"ס, והוא מכריע, לפי זה, גם אם רב הונא בריה דר\"י לא סבר כותיה. אלא שבפירוש השני, האמור בלשון \"אי נמי\", חדש הראב\"ד, שאע\"ג דמדאורייתא לא נהגא מדרבנן מיהא נהגא ואפילו בחו\"ל. ומ\"מ אין מזה הוכחה שנוהגת גם שביתת קרקעות מדרבנן, די\"ל שתקנו חכמים רק בשמטת כספים לבדה. ומלשון הסמ\"ע (בסי' ס\"ז סק\"ב), בדבריו על מה שכתב שם בשולחן־ערוך: \"ומדברי סופרים, שתהא שמטת כספים נוהגת בזמן הזה בכל מקום\", נראה שגם הוא הבין כן לדעת התוספות בסוגיין דגיטין הנ\"ל. וזה לשונו של הסמ\"ע שם: \"וטעמם, כדי שלא תשתכח תורת שביעית מישראל אבל חרישה וזריעה לא אסרו בשביעית וביובל כדי שלא תשתכח, שלא היו רוב הצבור יכולין לעמוד בו לאסור בעבודת־קרקע שתי שנים. - כ\"כ התוס' בפרק השולח (דף ל\"ו, ע\"ש), דדוקא בזמן שהיה דין שמטה ויובל נוהג מן התורה היה מקויים בהם הברכה לגדל בשנה ששית לשלשת שנים. ולע\"ד היה נראה טעם אחר והוא דכיון דקדושתן תלוי' בארץ ולא שייכא בחו\"ל וכיון דלא שייכא לעשות בהו דבר בחו\"ל גם בארץ ישראל לא תקנוהו, מה שא\"כ שמטת כספים, שהיא חובת חגוף\". עכ\"פ אין זו סברא רחוקה לומר, שתקנו שמטת כספים ולא שמטת קרקעות' ולפי־זה אפילו אם אח\"כ נאמרו דברי הראב\"ד בפירושו לעבודה־זרה, ובדבריו אלה חזר באמת ממה שכתב בספר ההשגות בגיטין, אין ראיה עדיין שחזר בו גם משמטת קרקעות, שהחליט מתחלה שאינה נוהגת כלל בזמן הזה. ואע\"פ, שבעצם דבריו אלה של הסמ\"ע רחוקים הם מכונת דברי התוספות דגיטין שנסמך עליהם, שלא עלה שם על דעתם כלל לדבר ע\"ד שמטה בזה\"ז ולא אמרו רק טעם על מה שלא עשו זכר ליובל; אבל עצם סברתו נתנה להאמר, שאפשר להשוות על ידה דעת הראב\"ד בזה." + ], + [ + "בירורם של דברי הראב\"ד, שמנהג דורות האחרונים בקדושת שביעית הוא ממדת חסידות, השגת הרמב\"ן על זה ודברי הרמ\"א, ע\"פ זה, שאין מהם שום הוכחה לחלק בדין שמטה בין כספים לקרקע
הראב\"ד כתב בהשגות על הרי\"ף שם, על פי שיטתו הנ\"ל שמה שנהגו בדורות האחרונים לקיים מצות שמטה בארץ־ישראל זהו רק מצד מדת־חסידות, שהרי מעיקר הדין לא נתחייבו בה לדעתו. ועל זה השיב הרמב\"ן, שם בספר הזכות, שאין שייכת בזה כלל מדת חסידות, והרי \"כל הפטור מן הדבר ועושהו נקרא הדיוט\".", + "והנה באמת הדעת נוטה, שמי שמחייב את עצמו במצוה, שאינו חייב בה, אינו בכלל הדיוט, ואדרבא הריהו מקבל שכר. ובירושלמי דמכילתין (פ\"ו ה\"א) אמרינן: \"אמר ר' אלעזר: מאליהן קבלו עליהן את המעשרות. מה טעם ? 'בכל זאת אנו כורתים אמנה וכותבים על החתום שרינו לויינו וכהנינו'. מה מקיים ר\"א 'ואת בכרות בקרנו וצאנינו' ? מכיון שקבלו עליהן דברים שלא היו מחויבים עליהן, אפילו דברים שהיו מחויבים עליהן העלה עליהן כאילו מאליהן קבלו עליהן. מה מקיים ר' יוסי ב\"ר חנינא 'ובכל זאת' מכיון שקבלו עליהן בסבר פנים יפות העלה עליהן הכתוב כאילו מאליהן קבלו עליהן\". - משמע מזה, שמי שמקבל על עצמו מאליו מצוה שאינו חייב בה נוספת בו מעלה גדולה יותר ממי שחיבתו תורה על זה; ולא פליגי, לפי זה, ר\"א ור\"י בר חנינא אדר' חנינא, רבו ואביו, דאמר \"גדול המצווה ועושה ממי שאינו מצווה ועושה\". כי המצווה ועושה עדיף מצד עצם קיום המצוה, אבל מצד ערך הקבלה שבלב גדול יותר המקבל על עצמו מאליו, שבזה מורה על אהבת השם יתברך ואהבת מצותיו הנטועה בלבו, ולא כן העושה מה שהוא מחויב בו, שהוא מוכרח לעשותו, מפני שחיבתו תורה בכך. ואע\"ג, שלברך על המצוה, שהוא מחייב את עצמו ומצד הדין הוא פטור ממנה, חולקים בזה רבים על התו' (ר\"ה ל\"ג א' ד\"ה הא), שכתבו שיש לברך עליה, מ\"מ בעיקר הדבר אינם חולקים, דמצוה הוי.", + "אך בהשגת הרמב\"ן יש לומר, שבאמת כלל זה ש\"כל הפטור מן הדבר ועושהו נקרא הדיוט\" הוא הולם יותר את שמטת כספים בזמן הזה, דהיינו הזהירות בפרוזבול, שהרי סוף־ סוף אין זה חיוב מצוה כ\"א הפקעת מצוה, שכותבים פרוזבול ומפקיעים בזה את המצוה של תורה כדי שלא לעבור עליה, ואדרבא האמר שמואל על הפרוזבול שהוא \"עולבנא דדייני\", אלא שעל צד ההכרח הוזקק הלל לתקן תקנה זו, - מה שאין כן בשמטת קרקע. ומ\"מ יש לומר שכיון שרצו להחזיק במצות שביעית במדת־חסידות, מצד חבת־הקדש של המצות התלויות בארץ, באו להחזיק משום כך גם בתקנת פרוזבול בחוץ־לארץ, כאמוראי בתראי דבבל. ובודאי גם אחרי הכרזתו של רבי ינאי: \"פוקו וזרעו בשביעית משום ארנונא\", נמצאו עוד רבים שלמי אמוני ישראל שלא השתמשו בהיתר זה למעשה, והחמירו על עצמם לקיים את השביעית כהלכתה, אע\"פ שהיה עליהם עול הארנונא, ועליהם אמרו במדרש רבה (פ' ויקרא פ\"א): \"גבורי כח עושי דברו, אלו שומרי שביעית: חמי חקליה ביירה, כרמיה ביירה, ?ויהב ארנונא ושתיק\", ולגבייהו בודאי הוי מדת־חסידות. ואע\"פ, שבמקור־הדין של \"כל הפטור מן הדבר ועושהו נקרא הדיוט\", בירושלמי (ברכות פ\"ב ה\"ט; שבת פ\"א ה\"ב) משמע מפורש, שאפילו במצוה גמורה, שנפטר האדם ממנה ע\"י איזה תנאי, אמור כלל זה, דאמרינן ליה התם גבי המחמיר על עצמו להתפלל באמצע סעודתו, אע\"פ שאמרו חכמים: \"ואם התחילו אין מפסיקין\". וכן מדמה שם לחתן הפטור מק\"ש אם קורא, - הנה יש לחלק, שבמצוה שהפטור שלו ממנה הוא מקריי, ועוד יבא זמנו להתחיב בה מן הדין, יש בזה הדיוטות במה שהוא עושה בזמן הפטור, שמורה שכל אפין שוין לדידיה שגם בעת החיוב אינו ניכר שעושה מפני הצווי; אבל אם הפטור הוא לגמרי, שאין לו לפי המצב לקיים המצוה כלל ונפשו צמאה לדבר ה' לקיים המצוה אע\"פ שאינו מצווה, אין זה הדיוט אלא טוב וישר, ויש בזה ודאי מדת חסידות, ודומה הדבר לאבות שקימו כהת\"כ עד שלא נתנה. ואצ\"ל כשהפטור הוא מפני הדחק, וגבורי כח עושי דבר ה' מתגברים על הדחק לקיים המצוה. והוא דומה לטומאה דחויה בצבור, דכל מה דמצינן לאהדורי אטהרה מהדרינן. גם הא ד\"כל הפטור מה\"ד ועושהו נקרא הדיוט\" במחלוקת הוא שנוי, ותימא שהרמב\"ן הביאו בפשיטות כדבר מוחלט.", + "ובזה יתישרו גם דברי הרמ\"א. מה שבחשן־משפט (סי' ס\"ז ס\"א בהגהה) מביא דעת הרז\"ה והראב\"ד, בלמוד־זכות על האנשים שאין עושין פרוזבול שעל דעת זו הם סומכין, שבזמן הזה גם מדרבנן אינו משמט, - וביורה־דעה (סי' של\"א, סי\"ט) כשפסקו הטור והמחבר, ששנת־השביעית היא כולה הפקר ואין בה לא תרומה ולא מעשרות כלל לא הגיה מאומה ולא חשש לדעתם של המקילין בפרוזבול שעליהם סמכו אותם שלא עשו פרוזבול. ומזה מביא ראיה בס' בית־הלוי, שהרמ\"א סובר, ששמטת קרקעות יותר נוהגת בזמן הזה משמטת כספים, שאפילו לדעתם של המקילין בפרוזבול משום שאין יובל בזמן הזה אף מדרבנן, רק שמטת כספים תלויה ביובל ולא שמטת קרקעות, ולכן לא הביא דעתם גבי קרקעות.", + "ולע\"ד אין מזה ראיה כלל לחלק בין שמטת כספים לשמטת קרקעות, והרמ\"א שפיר עביד שלא הגיה כאן כלום אפילו להחמיר מצד \"יש-אומרים\" אלה, שאמר שעליהם סמכו, בפרוזבול להקל. שהרי כמו שהעיד הרמב\"ן על המנהג המפורסם, הלא לא היו סומכים כלל בארץ־ישראל על המקילין בשמטת הארץ בזה\"ז, א\"כ בשל ישראל הלא היו נוהגים להפקיר כדין פירות שביעית, וממילא שוב אין כאן חיוב תרומות ומעשרות. שהרי ההפקר הבא ממילא, מרצונו להפקיר גם בלא צד המצוה, גם הוא פוטר מן המעשרות, כדאמרינן (ר\"ה ט\"ו א'): \"אמר רבה אתרוג בת ששית שנכנסה לשביעית פטורה מן המעשר ופטורה מן הביעור\". ופריך: \"פטורה מן המעשר אמאי, דאמרינן זיל בתר חנטה, אי הכי תיחייב במעשר, א\"ל: יד הכל ממשמשין בה - ואת אמרת תיחייב במעשר ?\" וכן פירש\"י על זה: \"יד הכל ממשמשין בה, נהי דלא מיחייב לאפקורה, דלא נהגא בה שביעית, מיהו כל שדות ופרדסות הפקר הן בשביעית ואין אתרוג זה נשמר בו לבדו, ועל כרחו הכל ממשמשין בו והפקר פטור מן המעשר\", והדברים ק\"ו, שמה שמפקירים באמת הפקר גמור, מפני שמקימים בו מצות שביעית, הוא פטור מן המעשרות אף לדעת הפוטרים אותו ממצוה זו, א\"כ כל פירות של ישראל הרי הם הפקר ופטורים מן המעשרות אף לדעת המקילין, ולכן הלא לא היה לו לרמ\"א להזכירם גבי שמיטת קרקע, לענין חיוב תרומ\"ע. ופשוס, שגם המקילים לא ערערו על המנהג, שנהגו ישראל בארץ־ ישראל לקיים ממדת־חסידות, כמו שאמרנו לעיל, את מצות השמטה, מחביבות המצוה שהרי הם מודים שמדת־חסידות ישנה אפילו בשמטת כספים וק\"ו בשמטת־קרקעות, שבודאי יש בה משום מדת־חסידות הרבה יותר מבשמטת־כספים, משום שבשמטת-קרקעות קימו בזה מצוה בפעל. נשארו, איפוא, רק פירות של נכרים, שלדעת המחיבים קדושת־שביעית בשל נכרים, - והם הלא אינם מופקרים, - היה צריך להיות עליהם חיוב מעשרות לדעת המקילי בשביעית, והיה ראוי לחוש לדעתם. אבל גם משום זה לא היה צריך להגיה מאומה, שהרי כבר הגיה כדעת הפוטרים קרקעות של נכרים ופירותיהם מקדושת שביעית, ולכך חיבים הם בתרומ\"ע.", + "ומצד יסוד ההלכה נראה, שאע\"פ שבאמת אין לנו מקור מפורש בדברי חז\"ל שבזמן הזה שאין יובל גם מדרבנן אין שביעית נוהגת כלל אין זה רק אם נפסוק הלכה כרבי יהודה ששנת־ החמשים עולה לכאן ולכאן, שאז אין סדרו של מנין השנים נהרס ע\"י ביטול היובל. אבל אם נפסוק כחכמים, כראוי למיזל בתר רבים, והראיות נוטות הן לכאן ולכאן, - וכמו שפסקו כן כמה מרבותינו הראשונים, ולפ\"ד נראה, שגם הרז\"ה והראב\"ד סברו כותייהו וכן פסק גם הרמב\"ם מעיקר הדין, - הלא כיון ששמטה אחרת לא היתה נהוגה רק אותה שתלויה ביובל שבלא סדר של יובל הלא נהרס מנין השנים, נמצא, לדעתם, שאין השמטה במקומה, ולכן סבירא־להו לאלה הפוסקים בפשיטות, שזה אי־אפשר אפילו מדרבנן. שהרי לא תקנו חכמים אלא כעין דאורייתא, לפיכך אין זה שייך רק על אותה השנה, שהיא מן־התורה שביעית אם היו התנאים מתמלאים; אבל כיון שאין יובל כלל ואנו צריכים לשנות את סדר השנים, אין אז שום שמטה כלל. ולפי־זה יש בא מת מהא דאמרינן בסוגיא דערכין \"מנו יובלות לקדש שמיטין\" יסוד גדול לסברתם, שהכל הי' מדרבנן וכרבי סבירא־להו, שהמנין הוא מוכרח, כדי שתהיה עכ\"פ שמיטה נוהגת מדרבנן, וכשאין מנין של יובלות, כדי להעמיד שמטה במקומה, אז אינה נוהגת גם מדרבנן. ולזה המנין סבירא־להו שצריך ב\"ד הגדול, והוא לאו דוקא ב\"ד שבלשכת־ הגזית, כמו שצריך בדיני נפשות שיהיו ב\"ד יושבין בלשכת הגזית, ומשגלתה סנהדרין וישבה לה בחנויות פסקו לדון דיני נפשות (שבת ט\"ו א'), אלא ב\"ד סמוך ומובהק לישראל שראוי לקדש שנים ולמנות יובלות. וב\"ד כזה הי' באמת עד דורם של אביי ורבא, שהיו מקדשים ע\"פ הראיה והולכים אחרי קביעות ארץ ישראל כמבואר בדברי הרמב\"ם (ה' קידוש החדש פ\"ה ה\"ג). ובזה סרו השגותיו של הרמב\"ן על הראב\"ד, מהא דפסקו סנהדרין מלשכת הגזית בדורות היותר קדומים, שאעפ\"כ נהגה שמטה, משום שאין המנין שייך דוקא ללשכת הגזית אלא לב\"ד סמוך ומומחה לכל ישראל וזה היה בכל זמן הנשיאות.", + "ומה שהגאון בית־הלוי מצדד לומר, דכל עיקר שביעית דרבנן נתן להאמר, רק אם זה שיובל בזמן הזה הוא מדרבנן הוא בא מכח ביטול הקדושה שלאחר החורבן, אבל אם נאמר, שקדושה שניה לא בטלה, ומה שהשביעית היא דרבנן הוא רק מכח בטול היובל והארץ בקדושתה עומדת, אז הוי כמידי דאורייתא. הנה עצם הדבר אינו מוכרע, והסברא, שאם בטלה קדושת הארץ שוב אין שייך חיוב המצות לענין של תורה, משום דהויא כחו\"ל ואם לא בטלה קדושת הארץ, אלא שאין אנו מקיימים שמיטה מפני ביטול היובלות, אז המצוה שייכת לנו בעיקרה, ומה שאנו מקימים אותה גם מצד תקנת חכמים הוי כמידי דאורייתא, - אין זו סברא ברורה. דממה־נפשך: אם ניזיל בתר כללות קדושת הארץ, הרי הדבר ברור - וכדלקמן בד' כפתור־ופרח - שלעולם עומדת היא ארץ ישראל בקדושתה הכללית, אפילו אם המצות מופקעות ממנה, כמו שהיתה עומדת בקדושתה מעולם ובימי האבות אע\"פ שלא נתחיבה עדיין במצות התלויות בארץ. ואפילו אם נאמר, שהיחש הרוחני לקדושת המצות עושה את חיובנו דמדרבנן כחיוב של תורה, הרי אפילו בימי האבות יש יחש לקדושת המצות עם ארץ־ישראל וכדברי הרמב\"ן (בראשית כ\"ו ה') שעיקר מה שקימו האבות כהת\"כ היה בארץ ישראל שמפני קדושתה שייכת היא לקדושת המצות לעולם, וכמו־כן היא שייכת יותר לקדושתן גם אחר שנתבטלה ע\"י החרבן הקדושה הנוספת; ממילא משמע שכשנבא לדון מצד היחש הכללי של קדושת הארץ אין הבדל אם ביטול חובת השמיטה הוא מפני ביטול היובל או מפני החורבן. ואם עיקר הדבר, שתעשה כאן תקנת חכמים כמידי דאורייתא, הוא תלוי בביטול קדושת המצות בפרטיות, אף אנו נאמר שכל מצוה שבטלה בטלה קדושתה הפרטית וכמשכ\"ל וכשבטלו היובלות בטלה קדושת־הארץ הפרטית שלגבי יובלות, וכשבטלו השמיטין מן־התורה ע\"י ביטול היובלות בטלה קדושת־הארץ הפרטית שלגבי שמיטין. ואם נאמר בכל מצוה, שביטולה מה\"ת בא ע\"י ביטול קדושת־הארץ, שכשהיא נוהגת מדרבנן אין לדון אותה בחומר של־תורה לדיני ספקות וכיוצא־בזה, הוא־הדין שאין לדון כן בשביעית לכל הדעות, בין לדעת האומרים שביטולה מה\"ת בא מפני ביטול היובל ובין לדעת האומרים שהוא מפני החורבן. ואפילו לפי דבריו של הגאון ביה\"ל ז\"ל אין סברתו שייכת רק אם נאמר, שהשמיטה חלה באותה שנה עצמה, שהיתה ראויה לחול בה אם היתה נוהגת מן־ התורה, וזהו רק להפוסקים כר\"י, אבל להפוסקים כחכמים הרי שנת־השביעית הנהוגה אצלנו, ע\"פ מדת התורה, היא שנה של חול ברוב השנים של השמיטות, כיון שחסרה שנת היובל א\"כ בודאי אין לה חומר של־תורה כלל ודמי כאילו היה הביטול מצד החרבן, לפי סברתו.", + "וכן הרמב\"ן שטען על הראב\"ד, שמה שנהגו בדורות האחרונים לקיים מצות שמיטה אין זה ראוי להיות בכלל מדת־חסידות, ד\"כל הפטור מן הדבר ועושהו נקרא הדיוט\", נראה שכתב כן, לפי שלדעת הסוברים שבטלה שמטה לגמרי, משבטלו יובלות, מפני שאין ב\"ד ראוי לכך, הרי הלכה כחכמים, ששנת־השמטה היא לעולם אותה שנה החלה ע\"י אמצעיות מנין היובל ולפי זה הלא אין שום יסוד למנהגנו למנות שמטה בלא יובל ודומה כאילו עשינו שנה של חול לשנת־שמטה, - לפיכך אין זה כלל מדת־חסידות, והם ז\"ל י\"ל שהיו סבורים, שהאמוראים החמירו בשביעית, אחר זמן ביטול הב\"ד, לפי חשבונם ע\"פ סדרי היובל." + ], + [ + "בירור דבר השבועה האמורה בנחמיה י', שאינה מוציאה את חיוב השמטה בזמן הזה מידי דרבנן
הגאון בעל בית־הלוי ז\"ל בא לחדש, שרק אז אפשר לדון את השביעית בזמן הזה למידי דרבנן, אם נאמר שקדושה שניה בטלה, שקודם חורבן־הבית היתה מן התורה ואח\"כ נשארה, לחייב המצות התלויות בארץ, רק מדרבנן. אבל לדעת האומרים, שקדושה שניה קדשה לעתיד לבא, אי־אפשר לדון אותה לדרבנן בכל אופן, אפילו אם נאמר שמפני שאין היובל נוהג אין שביעית נוהגת מן התורה, - מפני שכבר קבלו עליהם בימי עזרא אלה ושבועה כאמור בספר נחמיה י', על קיום כללות התורה, ופרטו שם כמה פרטים ובתוכם: \"ונטוש את השנה השביעית\". וכיון שהקדושה לא בטלה ולא נשתנה בזה מאומה מאז, הרי יש עלינו עתה בשביעית חומרא של דברי־קבלה, שהם חמורים מסתם מידי דרבנן וספיקם להחמיר. ועוד יש בה דין של קבלת שבועה שקבלו עליהם אבותינו, שהיא מן התורה.", + "אכן דבריו אלה מפליאים מאד, ויש עליהם כמה תשובות.", + "א) שהרי אם נאמר, שיש לחוש בחיוב שביעית מצד השבועה הזאת שמימי עזרא, הלא תקשה טובא בסוגיאן דפרוזבול בגמרא דגיטין. כשמתרץ שם אביי, על קושית הגמ': \"ומי איכא מידי דמדאורייתא משמטא והתקין הלל דלא משמטא\" - בשביעית בזמן הזה דרבנן, ולפירש\"י סבר הלל כרבי, ואע\"ג דהוה הלל בבית שני מ\"מ סבר אביי שגם בבית־שני לא נהגו שמיטין מדאורייתא כיון שלא היה יובל נוהג, וגם לפי' ר\"ת שבזמן בית שני היה יובל נוהג מה\"ת, כפי מסקנת הגמרא דערכין הנ\"ל הלל תקן את תקנתו על אחר החורבן וזה נקרא \"לדריה\", לדור החרבן, א\"כ מדהוצרך להסמיך יסודו של הלל על ההיקש של שמטת קרקע ושמטת כספים בביטול היובל שמע־מיניה דס\"ל עכשו שעצם קדושת הארץ קימת, ואם־כן הלא קים עדיין כח השבועה ההיא, ובה התחיבו גם בשמטת כספים כבשמטת קרקעות, שהרי מפורש שם, אחרי \"ונטוש את שנת השביעית\" - \"ומשא כל יד\" דהיינו שמטת כספים, כדכתיב באורייתא: \"שמוט כל בעל משה ידו\", וכמו שפירשו המפרשים שם בנחמיה, - ומה הועיל אביי בתירוצו והרי סוף־סוף יש כאן דין שבועה שהוא מן התורה, וגם על דברי-קבלה קשה לומר, שיבא הלל ויבטל אותם, ועדיין איך התקין הלל דלא משמטא ? ואף לרבא, דמתרץ הפקר ב\"ד הפקר, יקשה מ\"מ, שחיוב השבועה להיכן הלך, אלא שי\"ל דדמי כאילו חיבוהו ב\"ד ממון אחר, אחר שעברה שביעית ע\"פ ב\"ד. אבל לאביי ודאי קשיא.", + "ב) ועוד קשה טובא, לפי־זה, בסוגית הירושלמי דשביעית ודגיטין הנ\"ל. על הקושיא \"והלל מתקין על דבר תורה?\", מתרץ שם: כמאן דאמר מעשרות מדבריהם, שמאליהן קבלו עליהן את המעשרות, - ומאי מהני דקאמר שהוא מן דבריהם? הרי יש כאן חיוב שבועה וגם דברי קבלה. ואין לישב כפי פי' ר\"ת, שתקנת הלל היתה על אחר החורבן ולכן יהא ניחא, שאם מעשרות מדבריהם לאחר חורבן בית שני הלא נחלש מאז חיובן של המצות התלויות בארץ, ובטל דינן מן התורה, וע\"י כך בטל גם חיוב השבועה מעליהן. שהרי אמר שם על־זה: \"אמר רבי יוסי, וכי משעה שעלו לבבל לא נפטרו מן המצות התלויות בארץ ?\", א\"כ הרי היו פטורים גם קודם חרבן בית שני ונמצא חומר־הדין של זמן הבית וזמן החורבן שוה, ואיך הוקל הדבר כיון שיש בזה חיוב־שבועה, שהוא דבר־תורה ?", + "לכאורה היה אפשר לישב ע\"פ דברי התוס' (גיטין שם, ד\"ה מי), שמוסר שטרותיו לב\"ד מן התורה אינו משמט; כי כל עיקר הקושיא על תקנת הלל היא, שאין ראוי ללמד לרבים להפקיע הובת שביעית של תורה. וע\"פ זה יש לומר עוד, שמצוה הבאה מכח שבועה שקבלו מאליהן אינה כ\"כ חמורה בזה כמו גוף דברי תורה, אע\"פ שמצד השבועה היא מן התורה, שהרי באמת אין כאן העברה על השבועה. ודמי למה שכתבו התוס' (תמורה ו' א', ד\"ה והשתא), שבאיסור שבדה מאליו וקבל עליו בשבועה לא אמר רבא מילתיה, דכל מילתא דאמר רחמנא לא תעביד אי עביד לא מהני, כן גם גבי דידן לא שייך לומר באיסור כזה, שבדו מאליהם וקבלוהו עליהם בשבועה, שאין ראוי ללמד להפקיע איסורו. וסמך לדבר יש לומר, שכן הערימו על השבועה, מפני צרך השעה, גבי עובדא דבני בנימין ע\"י המחוללות (שופטים כ\"א), משום שהיה איסור הבדוי מלב, דקיל בזה, ובאיסור אחר של תורה י\"ל שלא היו עוברים עליו מפני תיקונם של אותם האנשים הנשארים, אפילו ע\"י הערמה. אבל כל זה אינו מעלה ארוכה כלל לפי מה דמסקי כאן התוס' ע\"פ רש\"י, שמה שמוסר שטרותיו לב\"ד אינו משמט אין זה מן התורה, א\"כ הוי כאן העברת דברי־תורה ממש.", + "שוב ראיתי, שהמחבר עצמו ז\"ל הרגיש בדבר זה ולכן כתב, שיש בשבועה זו, מלבד חיוב של אלה ושבועה, עוד חיוב של תקנות ב\"ד, שהוא עומד באיסורו וצריך ב\"ד גדול ורק מחיוב האלה והשבועה התיר הלל מה שהתיר ע\"י תקנתו, כדין חרמי צבור, כמבואר ביו\"ד (סי' רכ\"ח סכ\"ה) שניתרין בלא פתח וחרטה, ולא שייך בהם דין נדר שהותר מקצתו הותר כולו כמבואר בדברי הש\"ך (שם סקפ\"א), והוא־הדין שאין צריך ב\"ד גדול בחכמה ובמנין, דלא נזכר זה גבי חרמי צבור. אבל לע\"ד הדברים דחוקים לומר, שבדבר שנתקן ע\"י אלה־ושבועה יהיו בו שני דברים מיוחדים: תקנה ושבועה, מכיון שנשבעו הלא הם סומכין כולם על השבועה ־ ולמה להם לדון על זה עוד, חוץ מהשבועה, בכח של תקנה, ולאיזו מטרה ? ולומר, שמשום כך הוסיפו על השבועה את חיוב התקנה, לפי שחשו שיבא איזה דור לבטל את השבועה, לכן הוסיפו עוד את חיוב התקנה שאעפ\"כ ישאר נאסר בכח חיוב זה, זהו דוחק גדול. כי למה להם לקשר כל־כך את הדורות הבאים יותר מכחה של האלה והשבועה ? ואם יראו כולם שיש צורך בהיתר הלא בודאי יהיה ראוי להתיר, ומה איכפת להם שיתינו אז? ועוד, הלא עצם הדבר תמוה, שלהיתר שבועה לא יהי' צריך ב\"ד גדול, ולהיתר התקנה צריך. העיקר פשוט הוא, שהדין מחולק בין תקנת הקהל לתקנת ב\"ד: תקנה שהקהל מקבלים עליהם מעצמם, הם עצמם חוזרים בהם וכך היתה דעתם, והוא־הדין בתקנה בלא חרם ושבועה כמו ע\"י חרם ושבועה די בהתרת הקהל אבל בתקנה, שנתקנה לא מאת הקהל עצמו כ\"א מגזרת ב\"ד, שבה גם המתירים הם ב\"ד, בין שהיא מטעם תקנה בין שהיא מטעם חרם ושבועה, צריך ב\"ד גדול. ואפילו בחרם פרטי יש אומרים, שצריך שיהיו המתירים גדולים כמו האוסרים (שם סי' של\"ד סכ\"ה). ומלבד זה, הלא התקנה והשבועה של המעשר והשמטה היא דבר שנהגו כל ישראל דלא שייך כלל התרה על זה, כדברי רש\"ל בתשובה כמבואר בש\"ך (שם סי' רי\"ד, סק\"ד).", + "אלא שאין אנו צריכין לכל זה והקושיות הנ\"ל שבבבלי ובירושלמי אתיין שפיר, מפני שבאמת א\"א כלל לחיוב של שבועה זו שיחול בזמן הזה, מפני כמה טעמים, כמו שיתבאר להלן.", + "ג) ראשית-דבר, הרי כתוב שם בקרא לשון שבועה, ושבועה אינה חלה כלל על הדורות הבאים כדקיי\"ל ע\"פ תשובת הרא\"ש, שאי־אפשר כלל לגזור בה על הנולדים אח\"כ כי־אם בלשון חרם ונידוי (שם סי' רכ\"ה סל\"ה). ונראה לומר דסבר כן גם הרמב\"ם ולכן כתב (הלכות מעשר, פ\"א ה\"ד): \"עזרא קנס את הלוים בזמנו, שלא יתנו להם מעשר־ראשון, אלא ינתן לכהנים. לפי שלא עלו עמו לירושלים\", - שכבר בקשו למצא מקור לדבריו מהיכן למד, שהקנס הזה היה רק לזמנו, - משום שאותו הכתוב \"והיה הכהן בן אהרן עם הלוים בעשר הלוים\", שממנו למדו רש\"י (חולין קל\"א ב', ד\"ה לבתר) ותוס' (יבמות פ\"ו ב' ד\"ה מפני) את הקנס של עזרא, הוא בין כל התקנות שבפרשה זו של כריתת האמנה, שנאמרה בלשון שבועה, שהיא אינה חלה רק על אותו הדור בלבד. ומשום־הכי לא היה דבר זה מכח השבועה כ\"א באותו הדור, ומה שנמשך אח\"כ לא נמשך כלל מכח דברי־קבלה, וק\"ו שלא מכח שבועה, כ\"א מה שקבלו מאליהם והניחו מנהג אבותיהם בידיהם והוי לכל דבר ככל דברי־סופרים, לפיכך לא נזכר בשום מקום איזה יחס של חיוב שבועה, מצד תקנה זו.", + "אך הט\"ז הסביר (שם סי' רכ\"ח ס\"ק מ\"ג) טעם החילוק בזה בין שבועה לחרם ונידוי, שהיא אינה חלה על הנולדים אח\"כ והם חלים, וכך כתב: \"נראה הטעם, דשבועה אוסר נפשיה אחפצא ואין בידו לאסור נפש אחר על שום חפץ, אבל נדוי וחרם הוה קללה על כל מי שיעשה כך וכך, ושום אדם לא יכניס עצמו בתוך הקללה\". לפי זה יש לדון, ששבועה שיש בה אלה תהיה כמו חרם ונדוי, מפני שאלה לשון קללה הוא כמו שפירש\"י (שביעית ל\"ה ב', ד\"ה וכן ה\"א כו' ופרכינן) ושייכא גם על הנולדים אח\"כ, כמו חרם ונדוי, - וכאן בקרא דנחמיה, בכריתת־אמנה, כתיב: \"באלה ובשבועה\". מ\"מ לא משמע כן, שהרי אמרינן שם בגמרא (ל\"ו א'): \"מנין לאלה, שהיא שבועה\", משמע שיש לה כל דין שבועה ולא דין נדוי וחרם. ונראה, שעיקר אלה היא שבועה שאוסר נפשיה אחפצא, אלא שכלולה בה גם קללה על כל מי שחל עליו איסור זה והוא עובר, ולפיכך כיון שאין שבועה חלה על הנולדים גם הקללה שבאלה אינה חלה עליהם, אבל בחרם ונדוי הקללה היא על עצם הפעולה ואינה קשורה בחלות האיסור. ומניעת חלות האלה על הנולדים דמי להא ד\"מנה אין כאן משכון אין כאן\" (קדושין ח' ב'), דהיינו לפי שחסר יסוד ההשתעבדות אין למשכון על מה לחול (עין שם תוס' ד\"ה מנה), והכא נמי אין לצד הקללה שבאלה על מה לחול בנולדים אח\"כ, כיון שאין חל עליהם צד השבועה שבה שהוא יסוד הקללה, לפי שהוא איסור חפצא.", + "ד) גם בלאו־הכי נראה, ששבועה זו כולה אינה שייכת רק לזמן בית המקדש, כיון שכתובים בה עניני בית המקדש ונסתימה בזה: \"ולא נעזב את בית אלהינו\". וזה עדיף יותר מהא דעשר נסיעות, דמדסמיך ליה דין ניסוך־המים ילפינן, דהוי דוקא בזמן שבית המקדש קים אבל בזמן הזה לא (מו\"ק ד.). ואפילו להסוברים, שאין שום שייכות לקדושת שביעית עם קדושת בית המקדש, מ\"מ ודאי, שקדושת-הארץ - אע\"פ שנשארה הקדושה לכמה דברים, אבל - נתמעטה באיזו מדרגה ע\"י חורבן הבית וגלתה שכינה, על־כן אין פלא אם נאמר, דמסתבר לחכמי הדורות, שכל עקרה של שבועה וקבלה זו לא היה רק בזמן הבית. אמנם לא תתורץ בזה דעת הרמב\"ם, שמפורש בדבריו, שגם בזמן הבית הי' מדרבנן בעלית עזרא ולא הזכיר כלל מחיוב השבועה, וצריך לומר, כאמור לעיל, שלא הי' כ\"א לאותו הדור, וכמה שיתבאר עוד להלן ה) באמת עיקר השבועה הלא הי' לשמור את מצות ד' ככתוב: \"ללכת בתורת האלהים אשר נתנה ביד משה עבד האלהים\", לכן י\"ל שאין שבועה חלה לקיים את המצות ולא הוי אלא לזרוזי נפשיהו, כהא דרב גידל אמר רב: \"מנין שנשבעין לקיים את המצוה\" (נדרים ח' א'), א\"כ כל מה שנמשך אח\"כ דמי להתפסה, שנאמר בְוָיו־הָעִטוּף, וגם על הדברים שנזכרו שם, שלא היו חייבים בהם וקבלום עליהם בכלל שבועה זו, לא הי' בזה כח של שבועה ממש, כיון שכח זה לא חל על הדבר הראשון, שהוזכר בעיקר סמוך לשבועה. ואין שייך לומר כאן משום כולל, שתחול גם על קיום התורה שבועה ממש, כמו כולל דברים המותרים עם דברים האסורים דמהני, לפחות, למאן דאית ליה באיסור כולל איסור־חל־על־איסור (שבועות כ\"א ב', ועיין פרש\"י שם ד\"ה בכולל), דה\"נ השבועה תהני ע\"י מה שכללו דברים שלא נצטוו בהם עם דברים שנצטוו בהם, כדברי הירושלמי דמכילתין (פ\"ו ה\"א) הנ\"ל. שהרי אין נחשב איסור כולל רק בפעולה אחת, כה\"ג דשבועות הנ\"ל שכלל יחד דברים המותרים עם דברים האסורים כשנשבע: \"שבועה. שלא אוכל\", - וכדיוק לשון רש\"י שם וכן כתב הריב\"ש בתשובה קנ\"ט והרחיב הדברים קצת במשנה־למלך (ה' שבועות פ\"ה הי\"ח). - אבל כאן הלא הם דברים נפרדים, שאינם כלולים בכלל אחד, כי \"ללכת בתורת האלהים אשר נתנה ביד משה\" משמע מילי דאורייתא, שנצטוו עליהם ביד משה, וכדדייק הרמב\"ם בספר־המצות בשרשים (שורש א') שלשון \"תרי\"ג מצות נאמרו למשה\" מוציא מכלל זה מצות דרבנן; ואם נאמר, שגם מצות דרבנן כלולות במאמר זה, הרינו קרובים בזה לדעת מוהר\"ל ן' חביב, המובאה בש\"ך (סי רל\"ט סק\"כ), דמידי דרבנן, כיון שיש בהם לאו ד\"לא־תסור\", הוי ממש מן התורה ואין שבועה חלה עליהם, מיהו היה אפשר לומר, שכללו גם מה שהסמיכו חכמים ולמדו ממדרש הפסוקים, ועל זה חיילא שבועה לפ\"ד, אבל מתוך שפרטו אח\"כ כמה פרטים נראין הדברים כפשוטם, דהיינו תורה־שבכתב ממש ולא חיילא שבועה כ\"א לזרוזי. מ\"מ נראה, שמה שהוא דרשא דקראי ממש, אע\"פ שאין בו לאו, ודאי נכלל הוא בכלל \"ללכת בתורת האלהים אשר נתנה ביד משה\", ולפ\"ז לדעת הרמב\"ם, דסבירא־ליה (ה' שבועות, פ\"ה ה\"ז) ששבועה חלה על חצי שיעור, והוא־הדין לכל מה שהוא דאורייתא אע\"פ שאין בו לאו, יש לדון גבי דידן דין איסור כולל בחדא מילתא. אמנם לדעת הרשב\"א בתשובה תרי\"ו, המובאה בש\"ך (סי' רל\"ח סק\"ו), אין בחצי שיעור, - ונראה, דה\"ה בכל מידי דאורייתא דאתיין מדרשא, - משום איסור שבועה. והתוספות (שבועות כ\"ב ב', ד\"ה אהיתירא) נראים כמסופקים בזה; ואח\"כ (שם כ\"ג ב', ד\"ה דמוקי) נראה דפשיטא להו, דהיכא דליכא אפילו איסור עשה, אף שהוא דאורייתא, שבועה חלה עליו. ותמיהא לי מה שנראה מדברי הש\"ך שם, שמהתוס' שם נראה, דחשיב גבי חצי שיעור מושבע ועומד, בדרך ודאי.", + "ו) ובעיקר הדבר נראה, ששבועה זו היתה בכתב, וכבר קהו בה אקהייתא מרבנן בתראי בדין שבועה בכתב, ועוד כנראה משם הלא רק חתמו את שמותיהם על נוסח השבועה, \"באו על החתום\", ואין בזה כלל משום שבועה מצד הדין והוי רק לזרוזי ובכלל תקנת־חכמים. ובכהאי גונא י\"ל דקיל מדברי קבלה בעלמא, כיון שע\"פ דין לא חשיבא שבועה בהא והוא רק ספור־ דברים מה שקבלו עליהם בכח תקנת־חכמים. ואע\"פ שהיו מהמיסדים בעלי רוה\"ק הרי זה כמו תקנת נביאים (ואפילו תקנת משה רבנו), דהוי רק דרבנן, כמו שנתבאר בכסף־משנה (הלכות מגלה וחנוכה, פ\"ג ה\"ו). ובמד\"ר רות פרשה ג': \"ר' שמעון בר אבא בש\"ר יוחנן אמר, כיון שגלו נפטרו והם חייבו עצמן מאיליהן. מה עשו אנשי כנסת הגדולה ? כתבו ספר ושטחוהו בעזרה ובשחרית עמדו ומצאוהו חתום, הה\"ד: ובכל זאת אנחנו כורתים אמנה וכותבים ועל החתום\". ולפ\"ז הי' נראה, שלא הי' כאן רק ענין של דברי קבלה ורוה\"ק ולא שבועה ממש, ואפילו בכתב, אלא שאח\"כ משמע, שבאו ג\"כ על החתום כפשוטו, דמסיים שם במדרש: \"כתוב אחד אומר ועל החתום וכתוב אחד אומר ועל החתומים, האיך, אלא - ועל החתום זה ב\"ד של מעלה, ועל החתומים זה ב\"ד של מטה\". אמנם הדברים עתיקים אם בבא בחתימה על השבועה נכללת בכלל שבועה, אפילו כדין שבועה בכתב. ואין כאן מקום לבירור זה.", + "ז) אם היינו באים למדה זו, לאמר, שמה שנזכר בכתב־האמנה שבנחמיה יש בו משום חיוב שבועה, אז היה מקום לדון, שהיו צריכים להיתרו שאלה, לא כמו שאר חרמי צבור ושבועותיהם, שהם ניתרים בהכרזת־הקהל לבדה. שהרי היו כאן, בקבלת שבועה זו, דברים יתרים על כל תקנות צבור, חרמיהם ושבועותיהם. שלא מצינו כלל שיהיו באים בכתב וחותמים בקבלתם, ודמי בזה להא דתשובת הרשב\"א המובאה ביורה־דעה (סי' רכ\"ח סכ\"ה), שאם הוסיפו בהטלת־החרם דברים יתרים מכפי המנהג הקבוע בזה, אינו ניתר כ\"א ע\"י שאלה. ואם נאמר, שהתרתו של הלל ג\"כ היתה ע\"י שאלה, ־ שוב אנו חוזרים לדין של \"נדר שהותר מקצתו הותר כולו\"' שהרי כל עיקר מניעת דין זה של \"הותר מקצתו הותר כולו\" גבי חרמי צבור הוא מפני שאינם צריכים שאלה והתרתם היא רק מכאן ולהבא, כמבואר בש\"ך (סי' רכ\"ח הנ\"ל ס\"ק פ\"א), אבל כאן, כיון שהוצרכו שאלה שוב יש בהן דין \"הותר מקצתו - הותר כולו\", ולא ישארה כלל חובת שבועה.", + "ח) ומה שכתב מצד ספק בדברי-קבלה להחמיר, עדיין אינו מוחלט כלל דבר זה בעיקרו:", + "מפשטם של דברי הר\"ן במגילה בשם הגאונים, בהא דחזקיה קרי בטבריא בארביסר ובחמיסר, שכתבו שהוא מצד מדת־חסידות, וכן נוטים גם דברי הגר\"א בביאוריו (ארח־חיים סי' תרפ\"ח סק\"ח), - משמע דפשיטא להו, שגם ספק דברי קבלה להקל. ומה שהשיג על זה ה\"טורי־ אבן\" מהא דבין־השמשות של תשעה־באב אסור (פסחים נ\"ד ב'), דמשמע לו שהוא משום ספק דברי־קבלה לחומרא, - זה אינו מוכרח כלל. שהרי משמע בגמ' שם, שגם בתענית־צבור, שב\"ד גוזרין על הגשמים, בין־השמשות שלו אסור, כל היכי שאוכלין ושותין מבעוד יום, וכן הוא במג\"א (סי' תקע\"ה סק\"ב), אלמא שהוא חומרא בכל תענית־צבור גמור, לא משום דברי־ קבלה. ואולי משום שהוא דומה ליום־הכפורים בהפסקה מבעו\"י, גזרו משום יום־הכפורים. ובטו\"א עצמו נחית לסברא דגזירה בתשעה־באב לפי דרכו, שהוא דן: גזרו בדליכא שמד, שאז תלוי ברצון והוי דרבנן ממש, (כמבואר בראש-השנה י\"ח ב'), אטו בדאיכא שמד, שאז הוי דברי־קבלה.", + "וכן תפלה ראויה היא להיות, לכאורה, בכלל דברי קבלה, לא מיבעיא לפי גירסא דידן (ברכות כ' ב'), שהסכימו לה התוס' (שם, ד\"ה בתפלה): \"מהו דתימא, כיון דכתיב בה \"ערב ובקר וצהרים\" כמ\"ע שהזמן גרמא דמי, קמ\"ל\", הרי הוזכרו עכ\"פ שלש התפלות בדברי קבלה, אלא אפילו לדעת רש\"י, דלא גריס לה התם, מ\"מ הלא בפרק אין־עומדין (ל\"א ב') יליף פרטי התפלה מקראי דדניאל וחנה וכן מהאי קרא דדוד: \"ערב ובקר וצהרים אשיחה ואהמה וישמע קולי\", ומ\"מ הרי קיי\"ל (ברכות כ\"א א'): \"ספק התפלל ספק לא התפלל אינו חוזר ומתפלל\". נראה, דספק ד\"ק דינו ככל ספק דרבנן. אלא שיש לדחות, דלא הויא מצוה מדברי קבלה רק מה שחובתה על הכלל מפורשת בדברי קבלה, כמו פורים לדעת טו\"א הנ\"ל אבל מה שבדברי קבלה נמצא רק שיחידים עשו כך, אע\"פ שחכמים הסמיכו על זה את תקנתם לכל ישראל אין זה מצוה־ מדברי־קבלה אלא דרבנן גמור. ודברי הר\"ן בשם הגאונים והסכמת הגר\"א מורים, שגם כי האי גונא, שהחיוב הוזכר בהדיא בדברי קבלה, לא נפיק מכלל מידי דרבנן.", + "והא דשטרא דהוה כתיב ביה אחריות נכסים (גיטין ל\"ז א'), דפליגי שם רב ושמואל ורבי יוחנן ור\"ל, ואע\"ג דריו\"ח סבר שאינו משמט וגם תניא כותיה מ\"מ כשבאה עובדא לפניו אמר: משמט, ועל שאלת רב אסי: \"והא מר הוא דאמר אינו משמט ?\" א\"ל: \"וכי מפני שאנו מדמין נעשה מעשה ?\", דחה מזה הרמב\"ן סברת הסוברים שביעית בזמן הזה דרבנן, דבמידי דרבנן ראוי לעשות מעשה ע\"פ סברא ומדמין ועושין מעשה. ובבית־הלוי רוצה להסתיע מזה, לומר שהוא מדברי קבלה וחמור כדאורייתא. אבל בפשיטות יש לומר, שעיקר החומרא בזה הוא משום שבאה השאלה לפני יציאת שנת השביעית והיה עדיין זמן לכתב פרוזבול וכיון דאיכא לתקוני בהיתר ודאי אין לסמוך על שום דמיון, ודמי לדבר שיש לו מתירין. וכה\"ג דאמר להו רבי ינאי להשואלים ע\"ד ספק־טומאה ברשות־הרבים (ע\"ז ל\"ז ב'): \"האי מיא בשיקעתא דנהרא, זילו טבולו\". שכן ראוי תמיד, אפילו במידי דרבנן וק\"ו במה שיש הרבה אומרים שהוא מה\"ת אפילו אם נכריע כהמקילין בזה, בכל מה דאיכא לאהדורי אחר היתירא בלא הפסד, שלא לסמוך על סברא ואומדנא להקל", + "ט) וע\"פ קושית הכסף־משנה על הרמב\"ם (ה' תרומות פ\"א הכ\"ו) דפסק תרומה בזמן הזה דרבנן משום שהצריך לחיוב תרומה ביאת כולם, שהקשה למה מביא ראיה ר' יוחנן בפלוגתיה עם ר\"ל אליבא דר' יוסי (יבמות פ\"ב), שר' יוסי סבר תרומה בזמן הזה דאורייתא מדקאמר: \"ירושה ראשונה ושניה יש להם, שלישית אין להם\", דקדושה שניה לא בטלה, ומה ראיה היא זו, אפילו תימא קדושה שניה לא בטלה מ\"מ הוי תרומה דרבנן משום שלא היתה ביאת כולם, - כתב בבית־הלוי, שמתוך כך מוכרחים אנו לומר, שלר' יוסי דסבר קדושה שניה לא בטלה הוי תרומה בזמן־הזה דאורייתא, משום שחל עליה חיוב השבועה האמורה בספר נחמיה, שהיא מן־התורה לפי דעתו.", + "ובאמת אין כאן ראיה. שהרי לא נשבעו בשבועה ההיא על התרומה רק לתן את התרומה ולהביאה לבתי־האוצר שתקנו שם, ואיך תהיה התרומה מקודשת מן־התורה ע\"י זה, באפן שגם איסור אכילת זרים יהי' נחשב לדאורייתא, עד שנלמד מזה, מתוך שהאנדרוגינוס מאכיל בתרומה, שהוא מאכיל גם בחזה ושוק? וכן לא שייך לאמר, שאיסור אכילת טבל יהיה מן־התורה, מצד שבועה זו, שלא נזכר בה כלל איסור אכילת טבל אלא חובת נתינת התרומה. ובסוגיא דמופלא־סמוך־לאיש (נדה מ\"ו ב') אמרינן: \"ת\"ש, קטן שלא הביא שתי שערות, רבי יהודה אומר אין תרומתו תרומה, רבי יוסי אומר עד שלא בא לעונת נדרים אין תרומתו תרומה, משבא לעונת נדרים תרומתו תרומה. סברוה קסבר ר' יוסי תרומה בזה\"ז דאורייתא, אי אמרת בשלמא מופלא סמוך לאיש דאורייתא אתי גברא דאורייתא ומתקן טבלא דאורייתא, אלא אי אמרת דרבנן אתי גברא דרבנן ומתקן טבלא דאורייתא ? לא, קסבר ר\"י תרומה בזה\"ז דרבנן. והתניא בסדר־עולם: 'אשר ירשו אבותיך וירשתה, ירושה ראשונה ושניה יש להן שלישית אין להן', ואמר ר' יוחנן: 'מאן תנא סדר־עולם ר' יוסי?'\". ואם נאמר שעיקר תרומה דאורייתא לר' יוסי הוא מפני השבועה, אין שייך זה לאיסור הטבל כלל אלא נותנים תרומה לכהן כדי לקיים השבועה שהיא מה\"ת לדעתו, ואיסור הטבל הרי אינו כלול בשבועה זו רק יכול לבא אח\"כ בתור תקנה בפ\"ע, - ואם-כן הלא שפיר אתי גברא דרבנן ומתקן טבלא דרבנן.", + "אלא ודאי, דהא דסבר ר' יוסי תרומה בזמן הזה דאורייתא אין זה כלל ואי אפשר להיות, משום חיוב אותה השבועה. וטעמא דר' יוסי ודבריו של הרמב\"ם יתישבו במה שיתבאר להלן.", + "לכאורה היה מקום לחלק בין לשון \"בבאכם\" לשאר לשונות של ביאת הארץ, ולומר שדוקא בבאכם משמע ביאת כולכם, אבל במשמעות שאר לשונות של ביאת הארץ הוי אפילו ביאת מקצתכם. ולפי זה הי' ראוי לחייב בתרומה גם בביאת מקצתם. חדא, דלא כתיב בה ביאה כלל ולפיכך אין לנו מקום ללמוד בה ביאת כולם. ועוד, אפילו אם נקיש תרומה ומעשרות להדדי ונלמד ממה דתליא מעשר בשמטה, דכתיב שנת המעשר ע\"פ סדר מנין השמיטין, כדברי רש\"י (כתובות כ\"ה א' ד\"ה ולא), עדיין כתיב \"כי־תבאו\" בשמטה, דאפשר לומר שהוא ביאת מקצתם. ומהא דשבע שכבשו ושבע שחלקו לא נתחייבו בשמטה אין ראיה כלל שמניעת החיוב היא משום דלשון \"כי תבאו\" משמע דוקא ביאת כולם, אלא משום שהי' צריך להיות שדך וכרמך המיוחד לך לכאו\"א, כמבואר בתורת־כהנים. אם־כן יש לומר, שלשון \"כי־תבאו\" ביאת מקצתכם משמע מצד משמעות הלשון של ביאה־בארץ, וגבי תרומה, דלא בעינן שדך וכרמך המיוחד לך, משום דסתמא כתיב: \"כל חלב דגן\", יש לומר, שנתחיבו בביאת מקצתם. ומהאי קרא דכתיב בחלה: \"כתרומת גרן כן תרימו אותה\" שהוקשו בזה תרומה וחלה אהדדי, לא קשיא כלל, דהכי קאמר קרא: כמו שאתם חייבים - וחיוב זה הוא משנכנסו מקצתכם - בתרומת גרן, כן תהיו חיבים מעתה בזו ותרימו אותה מראשית עריסותיכם. ושפיר שייך למתלי את החיוב המאוחר בחיוב הקודם.", + "אבל דברי הרמב\"ם בהלכות תרומות (שם, שם) מבוארים הם, שהוא סובר שאין קפידא בלשונות של ביאה־בארץ בין \"בבאכם\" ל\"כי־תבאו\". אשר על־כן לא דקדק בדבר וכתב שם: \"שאין לך תרומה של תורה אלא בארץ־ישראל בלבד ובזמן שכל ישראל שם, שנאמר: כי, תבאו, - ביאת כולכם\", ולשון זה אינו אמור כלל גבי תרומה, דבתרומה לא מצאנו כלל שום לשון של ביאה; אלא שבחלה כתיב לשון ביאה ולא \"כי-תבאו\" אלא בבאכם, ויתכן לומר דמקשינן תרומה משום האי קרא: \"כתרומת גרן כן תרימו אותה\", וכה\"ג כתב בכסף־משנה. ואם נאמר, שכמו שמשמע לשון אחד של ביאה־בארץ, שהוא משונה, להורות ביאת כולכם, כן משמעם של כל הלשונות של ביאה־בארץ כך הוא באופן אחד: ביאת כולכם, אז אין מקום לחלק בין חלה לתרומה. והנה בירושלמי (ערלה פ\"א ה\"ב), אמתניתין שם, דתנן: עת שבאו אבותינו לארץ ומצאו נטוע, פטור. נטעו, אע\"פ שלא כבשו, חייב\", אמרינן שם. \"נטעו אע\"פ שלא כבשו חייב, - וכרבי ישמעאל דאמר: 'כל ביאות האמורות בתורה לאחר ארבע־ עשרה שנה נאמרו: שבע שכבשו ושבע שחלקו'? (הוא תמה בזה, דלר' ישמעאל היאך הם חיבים מיד כשבאו, אע\"פ שלא כבשו). רבי הילא בשם רבי לעזר: מודה רבי ישמעאל בחלה ובערלה, ותני כן בבואכם, לפי ששינה הכתוב משמעו שינו חכמים חיובו. (פני־משה פירש \"דגבי חלה כתיב \"בבאכם\", וגבי ערלה, אע\"ג דכתיב \"כי תבאו\", ילפינן מדרשא ד\"כל עץ\" לרבות ביאת מקצתם, כדמשמע כן קצת בתורת־כהנים. ואולי י\"ל, ד\"כי תבאו\" אחד הוא עם \"בבאכם\", ששניהם לשון רבים, והחלוק הוא רק בין לשון רבים ללשון יחיד: \"כי־תבואו\" ו\"כי־ יביאך\". וע\"פ זה יהי' צורך להגיה בברייתא דספרי, המובאה בפירש\"י (כתובות שם, ד\"ה נתחייבו): \"שינה הכתוב ביאה זו מכל ביאות שבתורה, שבכולי נאמר: כי־תבא, כי־יביאך\", תחת הגירסא הקודמת: \"כי־תבאו, כי־יביאך\"). רבי יונה בעי מיחלפא שיטתיה דרבי ישמעאל: תמן הוא אומר: 'היא הקמה (צ\"ל: \"היא הויה היא הקמה\" לגירסת פני־משה), היא שבירה היא נתיצה, היא גאולה היא פדייה', - והכי הוא מחלק בין לישן ללישן\". וברייתא זו דרבי ישמעאל בתרייתא, דלא מחלק בין לישן ללישן, זאת היא עצמה ברייתא דרבי ישמעאל המובאה בבבלי (מכות י\"ג ב'; ועוד כמה וכמה מקומות) בפשיטות, דאין ספק דקיי\"ל כותיה: \"תנא דבי רבי ישמעאל זוהי שיבה זו היא ביאה\". א\"כ יש לומר, שהרמב\"ם מודה, ד\"בבאכם\" משמע ביאת כולם, ומזה ידענו עכשו שגם כלם הם ביאת־כולם, ולאו דוקא לשון ביאה אלא כל מקום שאנו מבינים בו שתלוי בביאת הארץ ביאת־כולם הוא, כדמשמע מלשון \"היא הויה היא הקמה\", שדורשין את הענין ולא את המלות. וממילא אין פלא מה שפסק הרמב\"ם דלא כרב הונא בריה דרב יהושע (כתובות שם), ולא חלק בין חלה לתרומה. גם לשון הרמב\"ם (הלכות מעשר־שני ונטע־רבעי, פ\"י ה\"ט) מוכיח כן, שכתב: \"זה שנטעו נכרים עד שלא באו אבותינו לארץ, פטור. אבל משבאו לארץ, אף מה שנטעו נכרים חייב\", שלא פירש לומר: \"אע\"פ שלא כבשו\", אע\"פ שהוא לשון המשנה, היינו משום דסבר כירושלמי הנ\"ל אליבא דרבי ישמעאל שאין לחלק בין לישן ללישן, וכיון שנמצאו לשונות שמשמעם הוא ודאי אחר ירושה וישיבה, שלאחר כיבוש וחילוק, אין לחלק בין השוים, והוא־הדין נמי לגבי ביאת כולם, שאין לחלק, ומדמינן תרומה לחלה, וה\"ה למעשרות, וה\"ה לערלה, ויש לומר שהוא־הדין גם לכל המצות התלויות בארץ.", + "ומשום־הכי יש לומר, דרבי יוסי, דדריש (יבמות פ\"ב) \"אשר ירשו אבותיך וירשתה - ירושה ראשונה ושניה יש להם, שלישית אין להם\", על כרחין ס\"ל תרומה בזה\"ז דאורייתא, דמשמעותה של \"ירושה\" היא שתהי' ביאה חדשה לגבי איזה חיוב מהמצות התלויות בארץ. ומדאמר ר' יוסי \"שלישית אין להם\" ש\"מ שהוא סובר, שנתחיבו בירושה שניה בכל חיובי המצות שבארץ, ומשום זה לא חשיבא ירושה שלישית ירושה חדשה כלל שהכל נמשך כבר מירושה שניה, לפיכך אין לומר שיסבור ר' יוסי שתרומה בזה\"ז דרבנן משום חסרון ביאת־ כולם. שהרי אם יש דבר שלא נתחיבו בו בירושה שניה, אע\"פ שהיתה ירושה לכמה דברים, - שנתקדשה ארץ ישראל עכ\"פ לדברים התלויים בירושלים ובמקדש, - אם־כן אע\"פ שחשיבא ודאי ירושה אבל מ\"מ הלא יש עדיין ירושה שלישית לחיובי שמטות ויובלות, אלא שמעת מינה, שירושה שניה עשתה את הכל ואין להם ירושה שלישית. וי\"ל דסבר ר' יוסי סברת רבנו־תם, דאפילו יובלות נהגו אז בירושה שניה, מעיקר הדין, והפסק זה שהופסק יש לומר שהוא רק מחסרון קיום המצות התלויות ביובל משום שאין ב\"ד, ומצד עצמו לא חשיב הפסק ירושה כלל. אבל אף אם נאמר שהפסק היובלות לא חשיב הפסק ירושה ואולי הוא־הדין בהפסק השמיטין, מכל־מקום זהו פשוט, שאם ע\"י ביטול כל יושביה עליה נתבטלה חובת תרומה, וכיון דלא מחלקין בין לישן ללישן הוא־הדין גם בכל אלו המצות, אם־כן הלא ישנה ירושה שלישית לגמרי, ור\"י דסבר שאין כאן כי־אם שתי ירושות על כרחין ודאי סבר תרומה בזה\"ז דאורייתא. ומלבד דיוק הלשון של \"ירושה שלישית אין להם\", גם מדדריש קרא לירושה שניה מוכח, שהיתה ירושה לחיוב כל המצות שבארץ מן התורה וממילא כיון דקדשה לעתיד לבא הוי הכל מה\"ת. והרמב\"ם באמת לא סבר כלל שטעם של מניעת ביטולה של ירושה שניה הוא מן התורה, משום דסבר, שעיקר חיובם בהמצות לא היה בירושה שניה מן־ התורה, אלא שסובר, שעיקר טעם ביטול ירושה ראשונה ע\"י הגלות הוא מפני שאותה הקדושה נתקדשה ע\"י הכיבוש וכיון שבטל כח הכיבוש בטלה הקדושה, אבל ירושה שניה לא נתקדשה ע\"י כיבוש אלא ע\"י ישיבתם של ישראל לכן בכל עת שמתישבים בארץ אנשים מישראל יחידים או רבים, הרי היא עומדת באותה המדרגה של הירושה השניה. על זה מוכיח גם לשונו בהלכות תרומות (פ\"א ה\"ה): \"כל שהחזיקו עולי מצרים ונתקדש קדושה ראשונה, כיון שגלו בטלה קדושתו, שקדושה ראשונה, לפי שהיתה מפני הכיבוש בלבד, קדשה לשעתה ולא לעתיד לבא. כיון שעלו בני הגולה והחזיקו במקצת הארץ קדשוה קדושה שניה, העומדת לעולם, לשעתה ולעתיד־לבא\", - ולא הזכיר כלל דרשא דר' יוסי, משום דסבר דהיא אתיא כמאן דאמר דחיילא קדושה שניה מה\"ת, והוא סבר שאינה אלא מדרבנן, כמו שבאר שם בסוף הפרק. וכמו כן דייק בלשונו שם (בהלכה כ\"ו): \"וכמו שהן עתידין לחזור בירושה שלישית\" שתהיה לנו ירושה שלישית, ולכן עכשו אין נוהגת תרומ\"ע מה\"ת והוא-הדין שמיטה ויובל, ועתידות הן לחזור בביאת כולם בירושה שלישית, מן־התורה.", + "י) עוד כתב בזה בבית־הלוי, ע\"פ מה שהאריך לבאר המשנה־למלך (ה' תרומות פ\"ז הי\"ז), שאע\"ג דקיי\"ל לפ\"ד הרמב\"ם תרומה בזמן הזה דרבנן, מ\"מ אינה דומה תרומה לשאר מילי דרבנן דלא אמרינן בה ספיקא דרבנן לקולא, שבספקות מחמירים בה כבדאורייתא, וכן בשאר חומרות שמחמירים גבי דאורייתא (מלבד מה שמקילים בכהני־חזקה, שמותרים לאכול תרומה בזמן הזה, כמ\"ש הרמב\"ם (ה' איסורי־ביאה, פ\"כ), וכן בספקות של תערובות, כמו שבאר שם הרמב\"ם (ה' תרומות פי\"ג) מפני טעמים מיוחדים), - ובבית־הלוי תלה טעם חומרא זו, דגבי תרומה בזמן־הזה, משום דהוי דאורייתא מצד חיוב השבועה שבנחמיה, שלפיכך מחמירין בספיקה גם בזה\"ז, ולפי־זה הוא־הדין בשביעית. אבל באמת גם דברי משנה־למלך עצמם בזה אינם מוכחים כלל ועוד, אפילו אם היינו אומרים בזה כדברי המשל\"מ עדיין אין מהם שום ראיה, לדברי בית־הלוי, שהחומרא הוא מפני השבועה, כאשר מתבאר כל זה בפרק שלפנינו." + ], + [ + "המשך בירור־דברים, שאין חומרא יתרה בתרומה בזמן הזה מצד חיוב השבועה, וגם בכלל אין להחמיר בה יותר מבשאר מילי דרבנן
עיקר יסודו של המשנה־למלך לומר, שתרומה בזה\"ז חמורה מכל מילי דרבנן ולא אמרינן בספיקה ספק דרבנן לקולא, התחיל על מה שכתב הרמב\"ם שם (ה' תרומות, פ\"ז הי\"ז): \"וכל המאכיל בתרומה מאכיל בחזה ושוק\". שעל דבריו אלה של הרמב\"ם כתב הכסף־משנה: \"אהא דתנן (יבמות פ\"א א'): 'אנדרוגינוס כהן, שנשא בת ישראל מאכילה בתרומה אמר ריש לקיש: בתרומה בזמן הזה, שהיא דרבנן, הוא מאכילה ואינה מאכילה בחזה ושוק, דהוי דאורייתא, וריו\"ח אמר: אף מאכילה בחזה ושוק, דתרומה בזמן־הזה דאורייתא' (כך צ\"ל; וטעות יש שם בכס\"מ, שהועתק שם שפלוגתא דר\"ל וריו\"ח היא על סריס חמה כהן שנשא בת ישראל, ובאמת קאי כ\"ז רק באנדרוגינוס כהן שנשא בת־ישראל, ועל סריס־חמה לא שייכא כלל שום מחלוקת, שהרי פריך על זה בגמרא: פשיטא, ומתרץ רק דהוא־אמינא מוליד מאכיל שאינו מוליד אינו מאכיל, קמ\"ל), ופסק רבנו כריו\"ח, ותמה שהרי בפרק ראשון (הכ\"ו) פסק כר\"ל דתרומה בזמן הזה דרבנן, ולפי זה הלא אינו מאכיל לה האנדרוגינוס הכהן לנשואתו לבת ישראל בחזה ושוק, ואזיל ליה כללא דכל המאכיל בתרומה מאכיל בחזה ושוק.", + "והמשנה־למלך תמה שם על הכסף־משנה: אמאי לא הקשה לרבנו במ\"ש לעיל (הי\"ד): \"טומטום ואנדרוגינוס עבדיהן אוכלין, אבל לא נשותיהן\". דנהי דקיי\"ל כרב, דאמר (שם פ\"ג א'): ליתא למתניתין מקמי ברייתא, דתניא \"ר' יוסי אומר, אנדרוגינוס בריה בפני עצמה היא ולא הכריעו בה חכמים אם הוא זכר או נקבה\", מ\"מ - נהי דספיקא הוי - כיון דקיי\"ל דתרומה בזמן הזה דרבנן, ניזיל לקולא ותיכול דאימור זכר הוא. א\"כ מה שאמר רב \"ליתא למתניתין מקמי ברייתא\" היינו משום דסבר תרומה בזמן הזה דאורייתא, ומשום־הכי ספיקא לחומרא ואין אנדרוגינוס מאכיל. אבל לפי האמת, דקיי\"ל תרומה בזמן הזה דרבנן, הלא רבי יוסי דמתניתין, דאמר מאכילה בתרומה, ורבי יוסי דברייתא, דאמר ספיקא הוי, - הם דברים אחדים, דאע\"ג דספיקא הוי מכל־מקום מאכילה בתרומה, דספק דרבנן הוא, והדרא קושיא על פסקו של הרמב\"ם בהלכה י\"ד. ובא המשנה־למלך ליישב את הדברים, דקושיא מעיקרא ליתא ובירורם של דברים כך הוא: ריש לקיש וריו\"ח נחלקו בסברת ר' יוסי ור' שמעון דמתניתין, דאמרו אשת אנדרוגינוס אוכלת בתרומה, ר\"ל סבר דטעמא הוא, דנהי דס\"ל דאנדרוגינוס ספיקא הוא מ\"מ אשתו אוכלת בתרומה, משום דתרומה בזה\"ז דרבנן ואזלינן בה לקולא, לכן אינו מאכילה רק בתרומה ולא בחזה ושוק, שהוא דאורייתא. *) ממוצא דבר שמענו מזה ראיה לשיטת הרמב\"ם, שכשאנו אומרים תרומה בזה\"ז דרבנן, היינו אפילו בזמן בית שני מימי עזרא, שלא היתה אז ביאת כולם, ובתרומה צריכין ג\"כ כל יושביה עליה כמו ביובלות. שאם נאמר שתרומת בזה\"ז דרבנן הוא רק על אחר החורבן, אבל כל זמן שבית המקדש קים מצד ירושה שניה הוי תרומה מן־ התורה, א\"כ איך משכחת-לה שתאכל בתרומה ולא בחזה ושוק, - הלא כל זמן שנוהג דין חזה ושוק הויא גם תרומה דאורייתא, וכשנוהגת תרומה רק מדרבנן, דהיינו אחר החורבן, אז אין חזה־ושוק במציאות? אלא ודאי, שיש תרומה דרבנן אפילו בזמן שיש מקדש ועבודה, דהיינו בימי עזרא שלא היתה ביאת כולם. ועל אותו זמן צריך ללמד, שמאכילה בתרומה, מפני שהיא דרבנן, ואינו מאכילה בחזה ושוק. וריו\"ח פליג עליה והוא סבר, דרבי יוסי דמתני' מפשט פשיטא ליה, דאנדרוגינוס ודאי זכר הוא, ומשום־הכי הוא אמר, דמאכילה אף בחזה ושוק ולאו דוקא תרומה, ותרומה בזה\"ז דאורייתאו דינה אחד עם חזה ושוק: הא דאורייתא - הא דאורייתא. אבל באמת אין חלוק לסברת ר' יוחנן אם תרומה בזמן הזה דאורייתא אם היא דרבנן, דרבי יוחנן סבר, דאפילו אם תרומה בזמן הזה דרבנן אגדרוגינוס אינו מאכיל את אשתו אלא למאן דאמר ודאי זכר הוא, ולא למאן דמספקא ליה, דחלוק זה לא אמרו אלא ר\"ל אבל אליבא דר' יוחנן ליתיה. ומה שאמר ר' יוחנן, דרבי יוסי סבר תרומה בזה\"ז מן־התורה. ואמר לריש לקיש: \"מי סברת תרומה בזה\"ז דרבנן ?\", דמשמע דאי הוה ס\"ל הכי היה מחלק בין תרומה בזה\"ז לחזה ושוק, נראה שהכונה בזה כך היא: ר\"ל דס\"ל תרומה בזה\"ז דרבנן, ראה דנקט ר' יוסי במתניתין, דאשת אנדרוגינוס אוכלת בתרומה, והוקשה לו למה נקט ר' יוסי תרומה, שהיא מדרבנן, ליתני חזה ושוק דמדאורייתא והוי רבותא טפי. לפיכך הוצרך לומר דסבר רבי יוסי, דאנדרוגינוס ספיקא הוי ומשום־הכי נקט תרומה, דדוקא בתרומה, שהיא מדרבנן, אזלינן לקולא, אבל בחזה־ושוק שהם מדאורייתא לא. ועל זה השיב לו רבי יוחנן: \"מי סברת תרומה בזה\"ז דרבנן ?\", ולכך נדחקת לחלק אליבא דר' יוסי בין תרומה דרבנן לחזה ושוק, הא ליתא, אלא דרבי יוסי אית ליה תרומה בזה\"ז דאורייתא, ונקט תרומה, שהיא חמורה כחזה ושוק (כן נראה להגיה תחת הנדפס במל\"מ: \"שהיא חמורה מחזה ושוק\". דמאי חומר יש בתרומה יותר מבחזה ושוק ? אדרבא, חזה ושוק חמורים טפי, שהם נאכלים דוקא בירושלים ותרומה נאכלת בכל מקום בגבולין, ושפיר קאמר שהיא חמורה כחזה ושוק, שכיון ששניהם דאורייתא הרי חם חומר אחד לגבי דינא דספיקא) וטעמא דרבי יוסי משום דס\"ל דהוי זכר ודאי, ולעולם אפילו מאן דאמר דהוי ספק הוא נמי סבר, שאין אשתו אוכלת אף בתרומה בזה\"ז דרבנן. שאין לחלק בין תרומה לחזה ושוק, אפילו אם נאמר תרומה בזה\"ז דרבנן.", + "עד כאן דברי המשנה־למלך.", + "ולע\"ד תמוהים הם מאד. כי איך אפשר לעשות מדעתנו פלוגתא חדשה בין ר' יוחנן וריש לקיש שלא נזכרה כלל בגמרא, לומר, שחוץ ממה שנחלקו שם אם תרומה דאורייתא או דרבנן נחלקו עוד, גם אם תרומה דרבנן, אם מקילינן בספיקה או לא, ולחדש עוד מכח זה כלל מחודש נגד הכלל המוחזק בידינו: \"ספק דרבנן להקל\", במה שאין לנו על זה שום יסוד ?.", + "ובעיקר הדבר, גם קושיתו של הכסף־משנה וגם תמיהתו של המשנה־למלך על הכס\"מ מפליאות הן במה שעמדו על דברי הרמב\"ם. כי הלא ידוע דרכו של הרמב\"ם לסדר את ההלכות ע\"פ דברי חכמים ולא חלק בפרטים וחידושים כי־אם במקומות מועטים. ומהיכן יש לנו הוכחה, לומר במקום שהוא מדבר בסתם, תרומה, שכונתו היא דוקא תרומה בזמן־הזה ? ע\"כ אין ספק בדבר, שההלכה הי\"ד דטומטום ואנדרוגינוס אתרומה דאורייתא קאי, ולפרש שבתרומה דאורייתא עסיק לא הוצרך, כי בלא זה ידענו, שספק דרבנן לקולא וספק דאורייתא רק הוא לחומרא. וסתם הרמב\"ם בהלכות אלו ולא חלק מדעתו כל־זמן שלא מצא חילוק בדברי־חכמים. כי סמך על המבין, שידע שאם הדין הוא בדבר של ספק ונפסק לחומרא ודאי בתרומה דאורייתא הדברים אמורים ולא בתרומה דרבנן. וגבי שתי קופות (דתרומות פי\"ג) פירש הדברים. שיש חילוק בין תרומה דאורייתא לתרומה דרבנן, מפני שבסוגיא דגמרא שם (יבמות פ\"ב א') מוכח מפורש דבדרבנן לא בעינן ריבויא, לכן באר את הדין היוצא מהסוגיא; אבל בכל המקומות, שהם סתומים במשנה וגמרא, סתם גם הוא. וכיון דאיירי הכא בתרומה דאורייתא שפיר כתב: \"כל המאכיל בתרומה מאכיל בחזה ושוק\", ובזה הכל מודים, ולא מצא שום נפקא־מינה בדינא ממחלוקתם של ריו\"ח ור\"ל רק מה שהם חולקים בתרומה בזמן־הזה אם היא דאורייתא או דרבנן, - ובזה ודאי פסיק כריש לקיש, מפני הטעמים שכבר נתבארו בזה במפרשי הרמב\"ם. והמשנה, האומרת שאשת אנדרוגינוס אוכלת בתרומה, הוכרח ריש לקיש, דסבר דאנדרוגינוס ספיקא הוי, לאוקמה בתרומה דרבנן, וריו\"ח אוקמה בתרומה דאורייתא, דהוא סבר דאנדרוגינוס זכר ודאי, אבל לדידן, דפסקינן כרב, דליתא למתניתין ואשת אנדרוגינוס אינה אוכלת בתרומה, נקטה הרמב\"ם למסקנא זו, דאנדרוגינוס אינו מאכיל בתרומה, ופשוט דבתרומה דאורייתא איירי, וכך אינו מאכיל בחזה ושוק. אבל בתרומה בזה\"ז, אם היא דרבנן, ודאי כולי־עלמא סבירא־להו שאוכלת, שעל זה לא מצאנו שום חולק על ריש לקיש, מלבד בזמן שיש תרומה דאורייתא, דאמרינן בסוגיא שם, שאינה אוכלת אז אפילו בתרומה דרבנן, גזירה אטו תרומה דאורייתא.", + "ואפילו אם היינו אומרים כדברי משל\"מ, שאין אשת אנדרוגינוס אוכלת בתרומה דרבנן, גם אז לא היינו צריכים לבא על זה מטעם איסור השבועה כדעת בית־הלוי, אלא פשוט יש לומר, שיש לה חזקת איסור לגבי תרומה מקודם שנתקדשה. אמנם לפי האמת צריך לומר, שע\"י מה שנתקדשה איתרע לה עכ\"פ חזקת איסור דידה, וכהאי גונא דדברי תוס' כתובות כ\"ג, ד\"ה תרווייהו והוי ככל ספק דרבנן ולקולא, שאין בזה שום חולק כלל.", + "והנה ראיה לדבריו, שספק תרומה דרבנן דינו כדין ספק דאורייתא לחומרא, הביא המשנה־למלך, מהא דאמרינן (יבמות ע\"ב א'): \"טומטום אינו אוכל בתרומה, נשיו ועבדיו אוכלין\", ופריך שם בגמ': \"נשיו לטומטום מנא ליה ? אילימא דקדיש דתניא: טומטום שקדש קדושיו קדושין וכו' ־ אימר דאמר לחומרא לקולא מי אמרינן, ספק אשה הוא ואין אשה מקדשת אשה\", ומאי קושיא, דילמא האי תנא סבר תרומה בזה\"ז דרבנן ואזלינן לקולא: אימר זכר הוא וקדושיו קדושין, והאריך בזה. אבל באמת ראיה זו אין לה מקום רק אם נאמר, שברייתא זו דטומטום במידי דרבנן איירא, ודבר זה הלא קשה להאמר, שהרי טומטום אינו ראוי לביאה ואינו בר חופה, וממילא ליכא גביה נשואין אלא אירוסין, וארוסה הרי אינה אוכלת כ\"א מן־התורה אבל מדרבנן לא אכלה, שהרי אמרו חכמים: \"אין ארוסה בת ישראל אוכלת בתרומה, עד שתכנס לחופה\" (קדושין י' ב').", + "וקושיא זו שהוקשתה להם להתוספות בסוגיאן (ד\"ה מבחוץ), הביאתם לחדש דכיון דראוי לקרע הוי בר חופה, מה שהוא דוחק גדול, דהא מחוסר מעשה הוא, ומחוסר מעשה הרי גרוע בכל דוכתא ממחוסר זמן, וכיון שפחותה מכת שלש השיבא אינה־ראויה־לחופה וכן פחות מבן ט' (שם ס\"ז ב') - ק\"ו במחוסר מעשה כזה. אלא, שהם הוכרחו להדחק בזה ע\"פ הגירסא שלפנינו, דאהא דאמר רב הונא: דבר תורה משוך אוכל בתרומה ומדבריהם גזרו עליו, מפני שנראה כערל, אמרינן על זה: \"מיתיבי 'טומטום אינו אוכל בתרומה, נשיו ועבדיו אוכלין, משוך ונולד כשהוא מהול הרי אלו אוכלין וכו\", קתני מיהת \"משוך ונולד כשהוא מהול הרי אלו אוכלין\", תיובתא דרב הונא, תיובתא\". שלפי גירסא זו עיקר הקושיא היא דקתני הרי אלו אוכלין היינו מדרבנן, ולא גזרו על המשוך, ומשום־הכי הוי תיובתא דר\"ה שאמר דגזרו על המשוך, שלפי זה שפיר עסקה ברייתא זו בתרומה דרבנן, ומ\"מ טומטום אינו אוכל, ועל נשיו פריך בגמ' למה הן אוכלות, ומוכח מכאן, דספק תרומה דרבנן חמיר טפי משאר ספיקא דרבנן והוי כדאורייתא.", + "אבל הלא כתבו רש\"י ותוס' שם, שיש עוד גירסא אחרת, אשר הכריח רש\"י שזוהי עיקר: \"לימא מסייע ליה טומטום אינו אוכל וכו', והאי אוכלין דמשוך ונולד מהול מדאורייתא קאמר, וסייעתיה דרב הונא\". גם מה שכתבתי לעיל, שהסברא הפשוטה היא, שהטמטום כיון שאינו ראוי לביאה אין בו כ\"א אירוסין, וממילא אין היתר אכילה שלו כ\"א מת\"ת, ואין אנו עסוקין במידי דרבנן כלל, לפיכך אי־אפשר כלל לאוקמי בתרומה דרבנן, ושפיר פריך: \"נשיו לטומטום מנ\"ל, אילימא דקדיש לקולא מי אמרינן\", שהרי בתרומה דאורייתא איירינן, ואיך אוכלת והיא רק ספק מקודשת לו ? - גם זה הוא באמת סיועא רבה לגירסא זו, האחרונה; ומכש\"כ דשפיר ניחא מה שהוא בעצמו אינו אוכל, שהכל מיירי בתרומה דאורייתא, אבל תרומה דרבנן דינה ככל ספק דרבנן, וכר\"ל, דליכא מאן דפליג עליה בהא.", + "גם אם היינו צריכים לדחוק ולתרץ, שלא תהיה סתירה אהא דריש לקיש מסוגיא זו לפי הגירסא שלפנינו, היא הגירסא הנדחית, יש לומר, שבאמת הי' ראוי ללכת בתר חזקה, וספק דרבנן במקום חזקת איסור הלא קיי\"ל דאסור, כמבואר בסוגיא דספק עירוב (עירובין ל\"ו א'), וסברא זו שאמרנו, שהקידושין עצמם שקידש מבטלים הם את החזקה שלה ומריעים אותה, אין זו ברורה כל־כך, די\"ל דכיון שהספק הוא עליו שמא אשה הוא אם־כן אין מעשה הקידושין כלום ואינם מריעים כלל כחה של חזקה. אך במה דברים אמורים, כל זמן שלא נשתנה הגוף, אבל אם נשתנה הגוף, כמו גבי אנדרוגינוס, שהוא ראוי לביאה, ושם עסיק בנשא בת ישראל, וסתם נשואין בחזקת שבעל, והוי נשתגה גופה שעשה מעשה בגופה, - כי האי גונא מרע לחזקה, לכן אמר ר\"ל שאוכלת בתרומה דרבנן, אפילו אם נאמר דאנדרוגינוס ספק איש ספק אשה הוא, אבל בקדושין של טומטום י\"ל, שאין זה מעשה כלל שראוי שיחשב להיות ריעותא בחזקה, לכן פריך שפיר, דאפילו אם נוקמה בתרומה דרבנן ראוי לחוש משום חזקת שאינה מקודשת. אך באמת אין אנו אחראים כלל לתרץ גירסא שלפנינו, שאינה עיקרית; ומהגירסא העיקרית הרי מוכח מפורש דבדאורייתא מיירי, כמו שכתבנו.", + "עוד הביא המשנה־למלך שם ראיה לדבריו, מהא דנתקדשה לדעת והלך אביה למדינת הים ועמדה ונשאת (קדושין מ\"ה ב'), רב אסי אמר: אינה אוכלת, שמא יבא אביה וימחה ונמצאת זרה למפרע\", והוה עובדה וחש לה רב להא דרב אסי, וכיון דתרומה בזמן הזה דרבנן אמאי חשו רב ורב אסי שמא ימחה האב ? הלא ספק דרבנן לקולא. אבל אין מזה שום ראיה, דודאי יש לומר, שבספק כזה, שאפשר שיתברר לפנינו ויתגלה אז לכל שאכלה זרה תרומה אין אנו מתירין בזה גם בספק דרבנן. וכמו שכתב הר\"י בטעם בדיקת הריאה, דאע\"ג דסמכינן בכל דוכתא ארובא מ\"מ הצריכו כאן בדיקה, מפני שיתברר הדבר למפרע ע\"י שימצאו בגלוי טריפות בריאה, כי טריפות הריאה יכולות להתגלות מאליהם כשיראו סירכא אסורה וכדומה, ויהי' גנאי, שנאכל איסור, למפרע. ועוד, די\"ל דמילתא דשכיחא הוא שימחה האב כשנשאת שלא מדעתו.", + "וי\"ל גם כן בזה שאפילו אם היה מקום להוכיח מסוגיא זו, שנאמר כאן חומר בספק תרומה דרבנן יותר מבשאר ספקות דרבנן, עדיין אין אנו יכולים להביא מכאן יסוד לדברי בית־הלוי, שהחומרא היא מפני השבועה או מדברי קבלה. כי כבר העיר כאן המשנה־למלך, שיש כאן מידי דרבנן לבד הספק דרבנן של תרומה, אם דהוי דרבנן בזה\"ז; שהרי בארוסה אנו עסוקין, שכל איסור אכילתה אינו אלא מדרבנן, ובחומר זה אי־אפשר לומר שהוא משום השבועה, דאטו משום השבועה תאסר הארוסה בזה מן־התורה, יותר ממה שהיא אסורה בתרומה דאורייתא, שגם בה אינה אסורה רק מדרבנן ? אלא ודאי, שאם נאמר כדברי משל\"מ להחמיר יותר בספק תרומה דרבנן, אין זה משום שבועה ודברי־קבלה אלא מפני שיש לומר דחשיב יש לו עיקר מה\"ת, כדכתבו תוס' גבי מעשר פירות האילן (עירובין ל\"ב א' ד\"ה תאנים), דאע\"ג דסבר שהוא מדרבנן מ\"מ חשיב לה עיקר מן התורה. ועוד, שאם היה חומר זה מצד השבועה, איזה טעם הי' לחלק בין ספק תערובות לספק אחר, והרי גם בספק תערובת מיירי בספק ממש שאני אומר תרומה לתוך תרומה נפלה, ושם הוא אפילו כשלא רבו חולין על התרומה, שאם הי' בזה משום איסור שבועה שהי' מצד זה אסור מן־התורה לא הי' מקום להקל כלל. וגם מאיזה טעם שיהי' אין לחלק בין ספק לספק בענין כזה, אבל לא נתן לדון על כגון דא משום איסור שבועה אפילו לדעת משנה־למלך.", + "ובמה שהביא ראי' מהא דספק בן תשע ספק שאינו בן תשע פוסל (יבמות ס\"ז ב'), דמוקי לה בתרומה דרבנן, נמשך לשיטתו שהי' סבור בכל הענין הזה, שבכל מקום שאנו עסוקין בתרומה צריכין לישבו בתרומה דרבנן. וכ\"כ הי' לו הדבר פשוט, עד שאפילו בדברי התנאים הי' אומר כן. אבל באמת אין ראי' על זה, די\"ל שדוקא בתרומה דאורייתא פוסל. ולע\"ד אנו רואים, שלא זו בלבד שבדברי התנאים אין שום הכרע לומר שאנו עסוקים דוקא בתרומה דרבנן אלא אפילו בדברי הרמב\"ם כן הוא, כמו שכתבתי לעיל. וכן מה שהביא מהא דחרש בפקחת (קי\"ג א') וכן גבי קטנה (צ' א') שאוכלת בגינו תרומה, שאמר בגמרא בשניהם לשון: בתרומה דרבנן, דמשמע ליה מזה שלא אמר: בזמן הזה, שדוקא בתרומה דרבנן ישנה קולא זו, דהיינו בתרומת פירות האילן וירק או להרמב\"ם בירק לבד, דתרומת פרי האילן הוי לדידיה דאורייתא (כמבואר בה' תרומות פ\"ב ה\"א וה\"ו), אבל מצד תרומה בזה\"ז לא, - אין כדאי דיוק זה ליסד עליו חידוש כזה, כי לשון תרומה דרבנן הוא כולל את הכל, בין תרומה בדה\"ז למ\"ד שהיא דרבנן ובין תרומת הדברים שאינם חייבים אלא מדרבנן. ואם נאמר כד' תוס' והפוסקים דסבירא־ להו תרומת פרי האילן דרבנן, אין בהם קולא מצד השבועה ודברי קבלה פחות מכלל תרומה בזה\"ז, שהרי גם פירות האילן נכללים בשבועה' שנאמר בה גבי תרומה: כל פרי עץ.", + "כמו־כן תמיהא לי על הגאון משנה־למלך ז\"ל, שהוקשה לו בלשון הרמב\"ם במה שכתב (ה' תרומות' פ\"ח הי\"ב): \"כל אלו כשם שאין מאכילין בתרומה של תורה כך אין מאכילין בתרומה של דבריהם, גזירה שמא יאכילו בשל תורה\", שהרי בספקות קאי בזה, שמנה אותם בהלכה י\"א הקודמת, ומשמע להדיא מלשון זה של הרמב\"ם, שדוקא בתרומה של דבריהם כשיש תרומה של תורה אינם אוכלין משום גזירה, אבל בתרומה בזה\"ז אוכלין. אשר זהו מכוון ממש עם דברי הגמרא דסוגיאן הנ\"ל (פ\"א א'), דמפרש להא ד\"מאכילה בתרומה ואינה מאכילה בחזה ושוק\" -: מאכילה בתרומה בזמן הזה דרבנן ואינה מאכילה בזמן חזה ושוק אפילו בתרומה דרבנן, דילמא אתיא לאכול בתרומה דאורייתא. א\"כ פשוט הוא שהדברים הם בדיוק, והם בודאי נגד הכלל דכייל לן הגאון משל\"מ ומסייעין לדברי הכסף־משנה, שכתב בכמה מקומות בפשיטות דתרומה הוי ככל ספק דרבנן וכסוגיין דעלמא דספק דרבנן להקל. אבל המשנה־למלך הוכרח להדחק בלשון זה וכתב, שכונת הרמב\"ם באמרו: \"בתרומה של תורה\", היינו: בדבריהם שנוהגין בהם כשל תורה וכו', אבל בתרומה בזמן הזה לא איצטריך לטעם, דהא תקנה קבועה היתה ועשו אותה כשל תורה. וכל זה נגד משמעות הסוגיא והלשון, ואין דברי הרמב\"ם יוצאין מידי פשוטם כלל.", + "וכשנדחק הגאון משנה־למלך ז\"ל במה שכתב הרמב\"ם (ה' א\"ב פ\"כ), שהואיל והתרומה בזה\"ז היא דרבנן אוכלין אותה כהנים שבזמננו, שהם בחזקה, שזהו נגד הכלל שספק תרומה בזה\"ז להחמיר, - הוכרח לתרץ דחזקה שאני, שאם לא היו חכמים מתירין תרומה בזה\"ז לכהני חזקה היתה תקנת התרומה לבטלה, שהרי בזמן הזה כל הכהנים הם של חזקה וכהנים מיוחסים אינם שכיחים כלל. אבל דברים אלה תמוהים הם, שהרי התחלת תיקון תרומה דרבנן היא לדעת הרמב\"ם מימי עזרא, שאז הלא נמצאו כהנים רבים מיוחסים, והם הם שעבדו עבודה בבית המקדש ואכלו קדשים, כמבואר בסוגיא (כתובות כ\"ד ב'): \"גדולה חזקה, שנאמר: 'ומבני הכהנים, בני חביה בני הקוץ, בני ברזילי, אשר לקח מבנות ברזילי הגלעדי אשה ויקרא על שמם, - אלה בקשו כתבם המתיחשים ולא נמצאו ויגאלו מן הכהונה. ויאמר התרשתא להם, אשר לא יאכלו מקדש הקדשים עד עמוד כהן לאורים ותומים'. אמר להם: הרי אתם בחזקתכם; במה הייתם אוכלין בגולה בקדשי הגבול אף כאן בקדשי הגבול\", ומסיק שם: \"בתרומה דרבנן אכול בתרומה דאורייתא לא אכול\", אם כן הלא היו כהנים מיוחסים רבים, ואם היה צורך להחמיר בתרומה בזמן הזה הלא אין מקום לומר מעתה, שאם לא נתיר לכחני חזקה אין מקום לתקנה, שהרי התקנה קדומה היא, ובזמנה הי' לה מקום בודאי, גם אם לא נתיר לכהני חזקה, ונשרוף את התרומה, כמו שאנו שורפים באמת בזה\"ז מפני הטומאה. אלא ודאי פשוט, שדין תרומה בזה\"ז ככל מידי דרבנן וספיקא לקולא, ואפילו אם היה הכרח לומר בזה כדברי משנה־למלך, הרי כבר בארנו מתוך דבריו עצמם, שאי־אפשר לומר כלל שהטעם הוא מפני השבועה, בין במה שנכנס בתוך כלל החומרא, כמו בארוסה דהוא דרבנן, שאין הומרא שלה שייכת לענין השבועה, ובין במה שיוצא מן הכלל להקל, כמו תערובות וחזקה, שאין לחלק ביניהם מצד השבועה כלל." + ], + [ + "מה שסומכין בשעת הדחק וצרך צבור על יחיד כנגד רבים
בכל־זאת לדינא אין שום נפ\"מ בזה להורות היתר לבטל מצות שמטה מישראל בא\"י, חלילה, לא מיבעי אם נאמר שיש כאן איסור דרבנן הרי חמורין דברי־סופרים כדברי תורה, ויותר מד\"ת לפעמים, ואפילו לדעת הרז\"ה וסיעתו, המקילין לגמרי, לא נפקא־מינה מידי, שהרי הנהיגו ישראל עצמם בארץ ישראל לקיים מצות שביעית גם בשמטת קרקע מקדם־קדמתה, וחלילה להורות היתר בזה לבטל מכללות עם ד' השבים לאה\"ק את המצוה הקדושה והחביבה הזאת, ביחוד לעת כזאת, שחדת היא לנו ב\"ה לזכות בקיום המצות התלויות בארץ במדה מרובה, מעת אשר החל רוח ד' לפעם בלב פזורי ישראל, לשא עין ולב לארץ חמדה, לרצות את אבניה ולחונן את עפרה, ולשדד עמקיה ולעבוד את אדמתה באהבה וחבה יתרה.", + "אלא שמצינו לפעמים, אפילו במקום שמורות כמה משניות וסוגיות להחמיר ונהגו כן בודאי דורות רבים, מ\"מ כשסמכו על יחיד להקל לא מיחו בהם. כמו שכתב הרא\"ש בהלכות־ קטנות (כלאים סימן ד') בשם הר\"י, אהא דר' יאשיה: \"אע\"פ שכמה משניות וברייתות וסוגיות דתלמודא דלא כרבי יאשיה, ההוא 'דהמעביר עציץ נקוב בכרם קדש' (כלאים פ\"ז), וההוא ד'המסכך גפנו על גבי תבואה של חברו קדש', ועוד כמה משניות במסכת כלאים, וסוגיא דתלמודא ההיא דשבת פרק תולין (ד' קלט): 'שלחו ליה בני בשכר ללוי כשותא בכרמא מהו ? שלה להו כשותא בכרמא עירובא. ולישלח להו כרבי טרפון, דכשותא בכרמא אין כלאים ?' - ולא קאמר ולישלח להו כרבי יאשיה, וכן קאמר התם בפרק תולין: 'מכריז רב האי מאן דבעי למיזרע כשותא בכרמא ליזרע כרבי טרפון' אבל כרבי יאשיה לא קאמר, - אפ\"ה בדורות אחרונים חזרו להיות עושין כרבי יאשיה. וכן הא דאמר כרבי אילעאי בראשית־הגז, ופירש\"י ה\"ה במתנות, דחד טעמא איכא בתרוייהו, משום דילפינן נתינה נתינה מתרומה, - וחזינן לכולהו אמוראי שהיו נותנים מתנות לכהן; ורב נחמן בר יצחק גופיה, דפסק כרבי אילעאי, קאמר התם (חולין דף קל\"ב), דקנס אטמא, אחד שלא נתן מתנות לכהן קנס אותו ולקח ממנו אטמא ונתנו לכהן. וכן הא דפסק כרבי יהודה בן בתירה בטבילה, כולהו תנאי ואמוראי סברי בפרק מי שמתו (דף כ\"ב) דלא כרבי יהודה בן בתירה. אלא שבדורות האחרונים, בסוף ימיו של רב נחמן בר יצחק, חזרו לנהוג קולא באלו שלשה, וחברם רב נחמן בר יצחק יחד ואמר: והאידנא נהוג עלמא ונשתנה בהם המנהג, כי עד הנה לא נהיגי כן\". וצריך לומר, שמה שלא מיחו חכמים בדבר היינו משום שהי' שעת הדחק וצרך צבור, וכיון שיש לצבור על מי לסמוך לא ראו למחות בדבר.", + "וכענין זה הם דברי הט\"ז ביו\"ד (סי' רצ\"ג סק\"ד), - שאע\"פ שנהגו מעולם להחמיר ע\"פ דעת רבים, כשסמכו אחר־כך, בשעת הדחק וההכרח וצרך צבור, על דעת שנדחתה מהלכה לא מיחו חכמים בדבר, - בלימוד־זכות שלו על היתר חדש: \"דבגמרא לא איפסקא הילכתא בזה וכו', אלא דפסקו הרי\"ף והר\"ש כר\"א וכו' ופסקו לחומרא כסתמא דערלה. וא\"כ יש לנו לדון ולומר, דבמדינות אלו, שהוא שעת הדחק, דחייו של אדם תלוי בשתיית שכר־ שעורים ושבולת־שועל, כדאי הוא הת\"ק לסמוך עליו בשעה\"ד, כיון דלא אפסיקא הלכה בפירוש בגמרא כר\"א\". וסיים: \"הרי לפנינו, דכל שאין הלכה פסוקה, אלא שיש לומר דהלכה כרבים, אתי שעת הדחק ודחי למילתא דרבים כו'. והפוסקים שלא חשו לשעת הדחק בזה, דבארצות שלהם אין זה דחק כל עיקר, דהם היו בארצות החמים ובהרבה שנים לא יזדמן שיהי' באותה שנה איסור חדש, אבל בארצות שיש בהם קרירות וזמן החורף נמשך עד פסח ודאי מודים שיש לסמוך להקל בזה, כיון שהייו של אדם תלוי ממש בזה, שעיקר שתייה שלהם הוא שכר שעורים וכיוצא בו\". - מדברים אלה יש לנו ללמוד על־אחת־כמה־וכמה במה שנוגע בתדירות לחיי הפרט וחיי הכלל יותר הרבה מחסרון שכר שעורים, שאינו אלא צרך אחד, פרטי וארעי, וכן כיו\"ב.", + "ובתה\"ד, בשו\"ת סי' ד\"ש, כתב כה\"ג על דין שמיטת כספים שהיו נוהגים להקל בלא פרוזבול, שנדחק לישב ע\"פ תירוץ הר\"י בחד שינוייא, וז\"ל: \"אכן אנן אשינוייא דר\"י סמכינן לענין שמיטה. וגדולה מזו אשכחן לגבי כלאים, דנהוג עלמא כרכי יאשיה דאינו חייב עד שיזרע חטים ושעורים במפולת יד, וכתב ר\"י דאע\"ג דאיכא כמה סתמים דלא כרבי יאשיה, מ\"מ בדורות אחרונים, בימי רב נחמן בר יצחק, הקילו לנהוג כרבי יאשיה. הא קמן, דאפילו באיסור דאורייתא סמוכים דרי בתראי אחד תנא נגד כמה סתומים, כל שכן במאי דתקון רבנן רק לזכר שביעית, דנוכל לסמוך אחד שינויא דגאון, אע\"ג דגאוני קמאי לא בעו לסמוך עליה\".", + "וכן יסוד נטיתם של הראשונים, כהרז\"ה והראב\"ד עכ\"פ קודם חזרה לפי דעת הרמב\"ן, להקל כ\"כ בשמטה בזמן הזה, עד שבאו לדון שאפילו מדרבנן אינה נוהגת, והשיגו מזה על הרי\"ף, שהעתיק דיני פרוזבול לחיוב, שהם דנו שאין זה אלא מדת־חסידות, - נראה לומר שהוא לפי שהיו סוברים, דלא כתבינן פרוזבול אלא בבי דינא דרב אמי ורב אסי, שכן היא שיטת בעל־העיטור וגם רבנו־תם לפני חזרה כמבואר בדברי הרא\"ש (גיטין פ' השולח סי' י\"ג), ולא הקילו כ\"א בב\"ד גדול בדור, והי' הדבר קשה מאד, על כן היה הכרח לחתור למצא איזה סמך להקל.", + "ואע\"פ שעל דבריו אלה של הט\"ז השיג הש\"ך בנקודות־הכסף וכתב, שלא נאמר דבר זה כ\"א במידי דרבנן ולא במידי דאורייתא, הנה כל עיקר יסודו של הש\"ך הוא משום דאזיל לטעמיה בקונטרס הנהגת הוראת איסור והיתר, שלסימן רמ\"ב, שהשיג שם על הב\"ח בסברא זו וכתב, דאי אפשר לומר שיהיה מותר לסמוך על יחיד כנגד רבים במידי דאורייתא, אפילו בשעה\"ד, כיון דהא דהלכה כרבים הוא מן התורה מקרא ד\"אחרי רבים להטות\", - לכן מוקים לה להך כללא למידי דרבנן. אבל אי משום הא לא איריא, שעיקרא דכללא של \"אחרי רבים להטות\", שהוא מן התורה, הוא דוקא בב\"ד שיושבים במושב אחד ודנים אלו כנגד אלו, אבל מה שאנו באים לדון בדור אחר, ע\"פ מה שאנו מוצאים מדברי היהידים והרבים, שנאמרו בדורות שלפנינו, אין זה מה\"ת בכלל \"אחרי רבים להטות\", - וכבר החליטו חילוק זה הפוסקים, (וע' קו' הכללים בס' גט פשוט) - אלא שראוי לנו ללכת אחרי הרבים, דמסתברא דהלכתא כותייהו, אבל אין זה סברא דאורייתא כלל, לפיכך בשעה\"ד שפיר יש לסמוך על היחיד. ואין לדחות במה שדחה הש\"ך סברת הב\"ח, מהא דאמר רבי: \"כדאי הוא ר\"א לסמוך עליו בשעת הדחק\", (נדה ט' ב'), דהתם מידי דרבנן הוי, שכן גם עיקר סמיכתנו על הרבים במקום היחיד, שלא נחלקו במעמד אחד, ג\"כ הוי מידי דרבנן. גם מדסתם רבי ולא פירש \"כדאי הוא ר\"א לסמוך עליו בשעה\"ד מדבריהם\", משמע שהיא מדה כוללת. ואפשר לומר, שסובר הש\"ך, ששם ביחיד ורבים שבמשנה, שמסתבר שחלקו זע\"ז במעמד אחד, הויא ההכרעה של הרבים דבר־תורה, אבל במה שאנו באים להכריע ע\"פ מה שאנו מוצאים בדברי הפוסקים מפוזרים, ואין אנו יודעים כלל אם נחלקו במעמד אחד, י\"ל דכולי־עלמא מודים שהוא רק מידי דרבנן; וגם הש\"ך בעצמו כתב, שאם ימצאו עוד צדדים להיתר, או שאם ימצאו אח\"כ עוד בספרים כסברת היחיד, שפיר־ דמי לסמוך גם על יחיד במקום רבים אפילו במידי דאורייתא. גם כל זה אם הי' ברור לנו לדעת המחמירין דהוי מידי דאורייתא, אבל הדבר ידוע וכבר צדדנו בזה שכמה וכמה פנים בהלכה מראים לדעת הסוברים דהוי מידי דרבנן, שלפיכך היה נראה שלא הי' מקום להרהר על המקילין, אבל ישראל קדושים הם וחפצים בכל לבם ונפשם לקיים קדושת המצוה התלויה בקדושת הארץ, על־כן במקום שהדחק הוא גדול סומכים על איזה דרך, כדי להפקיע את האיסור, בהשתדלות עם זה לקיים כל מה דאפשר ולהשמר בכל אפן ממה שהוא ביסודו איסור דאורייתא.", + "אמנם עכשו, שיש דרך היתר להפקעת האיסור ע\"י המכירה, כנהוג מאז, אין כאן שעת־ הדחק כלל, וחלילה למישבק היתירא ולאכול איסורא. אבל כמו־כן חלילה לערער על יושבי ארץ חמדה במנהגם, שהונהג ע\"פ גדולי חכמי ישראל בדורם, ואשר כמש\"ל הוא מיוסד גם על־פי רוב קמאי ובתראי, דפשיטא להו ששביעית בזמן הזה דרבנן, דחזו לאיצטרופי בשעה\"ד עם דעת הרז\"ה וסיעתו, אלה הם שקוראם הר\"ן \"יש חכמים\" בלשון רבים, דודאי לאו קטלי קני באגמא הוי, ועכ\"פ מאן ספין ומאן רקיע לומר על גדולי הראשונים, שאין דעתם מצטרפת גם לסניף עם הרבים, דס\"ל שבזמן הזה הוא דרבנן. והרי ההשגות של הרמב\"ן עליהם, כמ\"ש, אינן מכריעות כ\"כ, עד כדי לבטל דעת רבוותא קמאי, שעמדו על דעתם בתקף גדול כ\"כ, עד שהשיגו מזה על הרי\"ף על מה שפסק להפך בשמטת־כספים. אמנם אבותינו בימים הראשונים שבאו יחידים לארץ־ישראל, וכל ישעם וחפצם היה לבקש ולרדוף אחרי המצות התלויות בארץ, ולא רצו בזה רק להחמיר, לכן קימו באהבה כל אשר מצאו שיש בו מקום למדת חסידות, ולא היה הדבר קשה עליהם כ\"כ, כי עובדי־אדמה מעטים היו אז, ואף שהיו רבים זהירים גם בפירות של נכרים בקדושת שביעית לא הי' הדבר קשה עליהם כ\"כ, כי המסחר מעט היה בארץ, ולשמור קדושת שביעית במה שהיו לוקחים לאכילתם אין זה דבר קשה. ואח\"כ כאשר נתרבו בימים האחרונים אחרי גירוש ספרד ובאו בשפע לארץ ישראל, אע\"פ שלא הופיעה עוד התחלת הישועה להאחז בעבודת־האדמה, מ\"מ כבר קשתה עליהם מאד הזהירות בשל נכרים ונמנו וגמרו אז בצפת, בימי הב\"י, וקימו עליהם בכל תקף, שלא תהי' קדושת שביעית בשל נכרים. ובודאי כפי ההכרח והדחק הגדול של עכשו ראוי לסמוך על היתר המכירה שהונהג מאז, ואין רשות לשום אדם להרהר אחריו." + ], + [ + "יסוד היתר־המכירה - אם יש קנין לנכרי להפקיע או לא, מחלוקת הב\"י והמבי\"ט בדין קדושת שביעית בשל נכרים
יסוד היתר המכירה הוא בעיקרו ע\"פ רוב קמאי ובתראי, דסבירא להו ששביעית בזמן־ הזה דרבנן, שזהו יסוד דברי רש\"י (סנהדרין כ\"ו א', ד\"ה אגיסטון), שבקרקע של נכרי מותר לחרוש ולעשות כל עבודה, וכך היא דעת הר\"ח בפירושו שם, כמבואר למעיין בדבריו כמו שביארתי מזה בקונטרס־אחרון, וכן דעת בעה\"ת והערוך והפוסקים הסוברים שהיא בזמן־הזה מדרבנן. שהרי פשוט הוא בסוגיא דגמרא (גיטין מ\"ז א'), דהא דאמר רבה שאין קנין לנכרי בארץ־ישראל להפקיע מידי מעשר הוא דוקא במידי דאורייתא, אבל במידי דרבנן אמרינן יש קנין לנכרי להפקיע. כדמסקינן שם, דאפירכא מברייתא: \"ישראל שלקח שדה מנכרי עד שלא הביאה שליש וחזר ומכרה לו משהביאה שליש, חייבת במעשר שכבר נתחייבה, - נתחייבה אין לא נתחייבה לא, - משני: הכא במאי עסקינן בסוריא וקסבר כיבוש־יחיד לא שמיה כיבוש\", ופירש\"י: בסוריא, דמעשר דידה דרבנן ושם יש קנין ביד נכרי להפקיע. והוא־הדין אם נאמר ששביעית בזה\"ז דרבנן, שהיא דומה אז לסוריא, ויש כח ביד נכרי להפקיע.", + "ולשיטת הסוברים ששביעית בזמן־הזה דרבנן ואינה תלויה ביובל שלדעתם מוכרחים אנו לומר, שיסוד יש קנין לנכרי ואין קנין תלוי בקדושת־הארץ דאורייתא או דרבנן, הנה לשון קדושת הארץ שייך גם על פרט מיוחד כמו שהוא שייך על הכלל כולו כמו שמתבאר בסמוך. ולשיטת תוספות יבמות (פ\"א א' ד\"ה מאי) נראה, שקדושת כל המצות התלויות בארץ בחדא מחתא מחתינהו, ואם תרומה בזה\"ז דרבנן, משום שבטלה קדושת הארץ, הוי גם כלאי הכרם דרבנן, אבל לשיטת תוספות מגילה (י' א' ד\"ה למה) יש חילוק בין פרטי הקדושות ויש שלקדושה אחת בטלה וקדושה אחרת קימת. וכן בדברי הרמב\"ם יש לומר כן, דהא לא מצאנו שיאמר שבזמן הזה אין דין כלאים נוהג בא\"י מן־התורה, ומדסתם לה סתומי משמע שהוא מה\"ת. ואע\"ג דיש לומר שסובר הרמב\"ם, שקדושת עזרא היא קדושה שלמה מן־התורה לגבי הדברים שאינם צריכים ביאת־כולם, מ\"מ מדלא כתב בשום מקום, שאין דין כלאים נוהג מן־ התורה במקומות שכבשום עולי מצרים ולא כבשום עולי בבל נראה דסבר שאין הקדושות תלויות כולן זו בזו, וכן בערלה לא נראה דמחלק בין זמן שהיובל נוהג לזמן הזה, שלא חלק רק בין ארץ־ישלאל לחו\"ל בנוטע לרבים (ה' מעשר־שני ונטע־רבעי, פ\"י ה\"ד). ותוכן־הדבר הוא, שאין כל הקדושות שוות, וכשאנו מדברים באיזה ענין שנפקע חיובו הרי זה נקרא שלגבי דידיה בטלה קדושת הארץ, אע\"פ שהיא קימת לגבי שאר דברים. ואם קדושה זו היא מן־התורה אז אין קנין לנכרי להפקיעה, ואם היא מדרבנן יש קנין לנכרי להפקיעה. על־כן לא מיבעי להסוברים, שמשחרב בית־שני בטלה קדושה שניה, ונשארו חיובי המצות התלויות בארץ רק מדרבנן, דודאי דמיא שביעית בזמן־הזה לסוריא ונכרי מפקיעה מידי חיוב, אלא אפילו להסוברים, שקדושה שניה קימת ומ\"מ שביעית בזמן־הזה דרבנן משום דמן־התורה ביובל היא תלויה, וכרוב הראשונים דסבירא־להו כרבי ע\"פ פשטא־דמילתא, אע\"ג דלשאר דברים, כמו תרומ\"ע ושאר מצות התלויות בארץ, הוי לדידהו מן־התורה ואין קנין לנכרי להפקיע, מ\"מ בקדושה זו של שביעית יש קנין לנכרי להפקיע כיון שקדושה זו היא מדרבנן. ולא שייך כלל לומר, שאין להפקיע קדושה לחצאין, שכך היא המדה, שבדבר שנשארה בו קדושת־הארץ מן־התורה אין קנין לנכרי להפקיעה ובמה שנשארה בו מדרבנן יש קנין להפקיע.", + "ומה שכתב בבית־הלוי שלדעת הסוברים שקדושה שניה לא בטלה, אע\"ג דלדידהו שביעית בזמן־הזה מדרבנן, מ\"מ מדלא בטלה קדושת־הארץ לעניני תורה גם בהא מילתא שהוא דרבנן לא בטלה, איני רואה שום הכרח לזה, כי האיך אפשר לנו להשוות את מה שחלקה תורה, וכיון דלהא מילתא דשביעית הקדושה היא דרבנן הרי היא יכולה להיות נפקעת ע\"י קנין נכרי. ואין ראיה מהא דאין עודרים עם הנכרי בשביעית (גיטין ס\"ב א'), ועידור מלאכה דרבנן היא כדמשמע בסוגיא דמו\"ק (ג' א'). חדא, דאין לנו ראיה דהתם מיירי בשדה של נכרי, וי\"ל דמיירי בשדה של ישראל, אפילו עידור המותר אסרו שלא להחזיק ידיו, ואין להוכיח בזה מלשון הרמב\"ם, שהוא סתם הדברים (פ\"ח ה\"ח), וכן מצד דברי הגמרא כשהם לעצמם אין הכרח שרב סובר כרבא, דאבות אסר רחמנא תולדות לא אסר רחמנא, וי\"ל דהוא סבר דהוי הכל מן־התורה, ויש צידוד לכך מלשון הסוגיא דגיטין (נ\"ג ב'), שאמר בנוטע סתם דהוי דאורייתא די\"ל שהוא דלא כרבא, (וע' לעיל ע' י\"ב). ומכש\"כ שיש לומר דעידור היינו חרישה, ויש בה איסור עשה. ואולי סבר רב כרבי אלעזר בסוגיין דמו\"ק, וכהכרעת הירושלמי (כלאים פ\"ח ה\"א) דר' אלעזר סבר שכל עבודה אסורה מן־התורה, שהרי רצה לומר, שאפילו חפירת בורות שיחין ומערות, תהיה אסורה. ועוד שבעיקר הדבר אין צד דוגמא לומר, שאם נאמר כד' בעה\"ת ותירוץ אחד שבתוספות בסוגיין דסנהדרין וגיטין הנ\"ל, שלמ\"ד שביעית בזמן־הזה מן־התורה אפילו המלאכות דמדרבנן אסורות, - שאז כיון שהארץ עומדת היא בקדושתה לדין שביעית הרי היא כאילו היא של ישראל, ולאיזה צד אפשר להיות מלאכות דמדרבנן מותרות בה.", + "אבל אם קדושת שביעית בכללה היא דרבנן, א\"כ יסוד הקדושה שלה הוא דרבנן וקדושה דרבנן נפקעת היא ע\"י קנין הנכרי.", + "ובספר \"הלכות־ארץ־ישראל\" המיוחס להטור (לונדון תר\"ס) כתוב בדין קדושת הארץ (ס\"ב) בזה הלשון: \"אין שביעית נוהגת לענין איסור זריעה וחרישה בארץ ישראל מדאורייתא אלא מדרבנן. ואנו צריכין לברר מתי היא שנת שביעית, שיזהר בה האדם מלחרוש ולזרוע בארץ בזמן הזה, וכן מלאכות שבשדה. ובשדה ישראל הוא אסור, אבל לא בשדה הגוי; ואם משדה ישראל נותנים למלך מקצת מכל שדה ושדה מותר לזרוע, דמכריז רבא (כך היא הגירסא שם. וגירסתנו היא: רבי ינאי, ולפי מה שכתבתי בקונטרס־אחרון יש בזה נפקא־מינה לדעת הרז\"ה והראב\"ד, די\"ל שבזמן רבי ינאי היה נוהג עדיין יובל מדרבנן): 'פוקו וזרעו בשביעית משום ארנונא'. ואין צריך להפקיר הפירות בשנה השביעית בא\"י בזמן הזה, ואין אסור לעשות מהם סחורה כיון שאין הארץ מיוחדת להם. ואין עודרין עם הגוי בשביעית\". - הספר הזה נדפס מתוך כתב־יד והמו\"ל מיחסו להטור, מכח הוכחה ממה שמצאו את כתב־היד הזה כתוב ביחד עם טור ארח־חיים על קלף. (אמנם מלבד מה שראיה זו אינה מכרעת, כמובן, אין מסתבר כלל לומר שהמחבר הוא הטור, כי לא נזכר בו הרא\"ש בשום פעם, וגם ממה שכתב שאין חיוב להפקיר הפירות בזמן הזה, ובטור סי' של\"א כתוב כהרמב\"ם שבשביעית פטור מתרומ\"ע,- ולפי דבריו הלא יהא חיב בתרו\"מ אפילו של ישראל; ואין כאן מקומו של בירור זה). כן סגנונו מוכיח עליו, שהוא לחד מרבוותא קמאי, ומ\"מ אין לנו לסמוך עליו במה שמקיל יותר מהפוסקים המפורסמים הידועים אצלנו, אבל זה נראה מדבריו שמפרש הא דאין עודרין עם הנכרי בשביעית, שהוא בקרקע של ישראל. שהרי החליט בתחלה שבקרקע הגוי מותר לעשות כל המלאכות כולן, ואיך יהיה אסור לעדור עם הנכרי בקרקעו, אלא ודאי בשדה ישראל מיירי, שהגוי עובד בה בשביל עצמו או ע\"י שכירות, וכמו שפירשתי לעיל, ־ ובזה אין לנו הוכחה להפך מדבריו, ויש לומר שגם הרמב\"ם והסמ\"ג כך פירשו. ולגבי ארנונא נראה שהוא סובר, שטעם ההיתר אינו מפני האונס. אלא משום שכיון שהמלך מקבל ארנונא הרי זה נחשב כשדה שלו, וממילא הויא קרקע של נכרי ונפקעת מידי שביעית, ונפקא־מינה טובא, דלדעת הרמב\"ם שהוא מפני האונס אין היתר רק כשיעור ארנונא, וגם נראה שבפירות נוהגת כל קדושת שביעית, אבל לדעת בעל הלכות אלו, שהטעם הוא משום דחשיב שדה של נכרי, מותר לזרוע כדרכו ואין בפירות משום קדושת שביעית.", + "ולדעת הרז\"ה והראב\"ד וסיעתם, דסברי שהי' נוהג גם יובל מדרבנן בימי התנאים והאמוראים הראשונים, שהי' עדיין ב\"ד קבוע בארץ־ישראל, ומפורש יוצא מדבריהם. שבזמן ר' חייא ורב הי' עדיין ב\"ד גדול קבוע, יש לומר שהי' עדיין קים בימי רבה. כי הוא הלא הי' בזמן ר' יוחנן כמו דשלחו ליה אחוהי לרבה שיעלה לארץ־ישראל: \"שמא תאמר אין לך רב ? - יש לך רב ומנו ר' יוחנן\" (כתובות קי\"א א'), ורבי יוחנן הלא הי' ממתיבתא דרבי (כמבואר חולין נ\"ד א'), ופשוט שהי' בימיהם ב\"ד מקדש שנים וקובע חדשים, שהרי הלכו רבי חייא בר זרנוקי ור\"ש בן יהוצדק לעבר שנים בעסיא ופגע בהו ריש־לקיש (סנהדרין כ\"ו א'), א\"כ יש לומר דהכי־נמי נהג יובל מדרבנן, ולפיכך אמר רבה שאין קנין לנכרי להפקיע, שהרי הפסוק \"כי לי הארץ\" גבי יובל כתיב: \"והארץ לא תמכר לצמיתות, כי לי הארץ\", וזה נוהג רק בזמן שהיובל נוהג, שאז יש איסור של מכירה לצמיתות. וקשה לומר שמהאי קרא, דעיקרו בזמן שהיובל נוהג, נוכיח דין שינהוג גם בזמן שאין היובל נוהג, ובסוגיא דערכין (כ\"ט א'), כל הני דילפינן התם מקראי, שאין נוהגין אלא בזמן שהיובל נוהג, היינו משום שאנו מוצאים בהם פרט אחד דקאי דוקא ביובל, שזה מועיל כבר להוציא את כל הענין שלא ינהוג אלא בזמן שהיובל נוהג, וללמד ממנו בזה גם לדינים אחרים. כדאמרינן שם: \"אין עבד עברי נוהג אלא בזמן שהיובל נוהג, שנאמר: עד שנת היובל יעבוד עמך. ואין שדה־החרם (שדה־ אחוזה, לפי גירסת הילקוט העיקרית) נוהגת אלא בזמן שהיובל נוהג, שנאמר: ויצא ביובל ושב לאחוזתו, אין בתי־ערי־חומה נוהגין אלא בזמן שהיובל נוהג, שנאמר: לא יצא ביובל. ר\"ש בן יוחי אומר: אין שדה־חרמין נוהגין אלא בזמן שהיובל נוהג, שנאמר: והיה השדה בצאתו ביובל קדש לד' כשדה החרם. ר\"ש בן אלעזר אומר: אין גר תושב נוהג אלא בזמן שהיובל נוהג, אמר רב ביבי: מ\"ט אתיא טוב טוב: \"כתיב הכא: כי טוב לו עמך, וכתיב התם: בטוב לו לא תוננו\". הרי, שגם ממה שפרט אחד אינו נוהג אלא בזמן שהיובל נוהג אנו למדים מזה, שכולו אינו נוהג אלא בזמן שהיובל נוהג, ואע\"ג שיציאת־היובל אינה רק בנרצע וסתם עבד־עברי יוכל להיות שאינו נרצע, ולא עוד שהרי לדעת חכמים, דפליגי עליה דרבי אלעזר יודן בריבי (קדושין כ\"א ב'), אין עבד עברי כהן נרצע כלל ומ\"מ אין זה מעכבו מלהיות עבד עברי, ומה שאין היובל נוהג חמיר טפי, שאע\"פ שבחסרון היובל אינו מחוסר אלא בזמן יציאת הנרצע אין עבד עברי נוהג ע\"י זה כלל, וכן יתר הפרטים השנוים שם יחושם ליובל הוא רק פרטי, ביציאתם וגאולתם, ומ\"מ אין נוהגים כלל כשאין היובל נוהג. א\"כ קשה טובא, דהא האי קרא \"כי לי הארץ\" כתוב דוקא בזמן שהיובל נוהג, כמו שפירש רש\"י שהוא לאו שלא יהיה הלוקח כובש את השדה ביובל, ובזמן שאין היובל נוהג אין אזהרה זו נוהגת כלל, ואיך אפשר לדון דין זה שאין קנין לנכרי, דילפינן ליה מהאי קרא דכתיב ביובל, - שינהוג אף בזמן שאין היובל נוהג ? אמנם הסוגיא תוכל להתפרש אל נכון, אם נאמר שהיו אז עדיין יובלות מדרבנן, שהחלוק בזה בין סוריא לארץ־ישראל אינו משום דהא דאורייתא והא דרבנן, שלפי זה היה ראוי לומר דכל דתקון רבנן כעין דאורייתא תקון, וכיון שמן התורה אין קנין לנכרי להפקיע הכי־נמי בקדושה דרבנן, - אלא יסוד החלוק הוא מפני שכשקדושת היובל נוהגת והתורה אמרה: כי לי הארץ, וקדושה זו נוהגת כל זמן שהיובל נוהג, לפיכך כשם שכל מצות היובל נוהגות לדעתם מדרבנן גם בזמן החרבן, כל זמן שהיה ב\"ד־גדול קבוע בארץ־ישראל, שיקיים את המצות שהיובל צריך להן לקדושתו, כמו־כן נוהגת מצוה זו, שאין הנכרי יכול להפקיע קדושת הארץ. וסוריא, כיון שכיבוש־יחיד לאו שמיה כיבוש, אינה נוהגת בדיני יובלות, וכן משמע מלשון הרמב\"ם (פי\"א ה\"א), שאיסור המכירה לצמיתות הוא בארץ־ישראל המתחלקת לשבטים, וסוריא אינה בכלל זה, שאינה מתיחסת לחלקים של שבטים מיוחדים כמו שהיה בחלוקת יהושע, לכן אין יובל נוהג בה. ולפ\"ז פשיטא, שלדידן, דאין יובל נוהג כלל, יש קנין לנכרי להפקיע אפילו מאותה מדת־ חסידות, לדעתם, הנהוגה ממנהג־אבותינו מאז לנהוג לדעתם שמטה גם בזמן הזה. - ובאמת נראה מכאן ראיה נכונה לסברתם, שהי' נוהג דין של יובל מדרבנן בימי האמוראים.", + "והנה אם נחלק בין זמן הבית לאחר החרבן בקדושה שניה ונאמר, שבזמן הבית היה היובל נוהג, והיתה שביעית מן־התורה, כדעת ר\"ת, אף לרבי דיובל ושמטה מישך שייכי אהדדי, או שנאמר דקיימא־לן כחכמים ושמטה אינה תלויה ביובל, ומ\"מ קדושה שניה היתה מן־התורה ובטלה ע\"י החורבן, נמצא שבזמן בית שני היתה השמטה מן־התורה אע\"פ שהיא עכשו מדרבנן, ולפי־זה, כיון דבמידי דאורייתא אין קנין לנכרי להפקיע ורק במידי דרבנן יש קנין לזה, כדמחלקינן מטעם זה בין סוריא לארץ־ישראל בגיטין בסוגיא דרבה, הרי בזמן הבית היתה נוהגת קדושת שביעית בשדה של גוים, ורק אח\"כ, שבטלה הקדושה מן־התורה ונשארה רק מדרבנן, אז הוחל להיות כח הנכרי מפקיע. אמנם לפי מה שכתבתי שלהסוברים שהי' היובל נוהג בבית שני מן־התורה, דהיינו שאותו הישוב בזמן בית שני חשיב כל יושביה מפני שהיה שם מקצת מכל שבט, לדידהו יש לומר שגם אחר החורבן, כל זמן שהי' קבוע בארץ־ ישראל ב\"ד גדול ומנו יובלות, והיה קבוץ גדול של ישראל קרוב לכמה שהיה בזמן בית שני, היתה גם אז שביעית נוהגת מן־התורה. ולכאורה יש לזה ראיה גדולה מדאמרינן במתני' (כלאים פ\"ז מ\"ה), כשאחד זרע את כרמו בשביעית: \"בא מעשה לפני ר' עקיבא ואמר: אין אדם אוסר דבר שאינו שלו\", דהיינו משום ששביעית היתה אז מן־התורה כאמור, דאם היא מדרבנן איך תועיל קדושת שביעית להתיר כלאים מן־התורה. ואין סברא לומר כאן \"הפקר־ב\"ד הפקר\", דהא ניחא לרבא דסבר סברא דהפקר־ב\"ד לגבי איסורא, אלא לאביי, דמדמוקי לפרוזבול כרבי נראה דסבר שאין הפקר־ב\"ד מועיל לגבי איסורא, מאי איכא למימר, ולפיכך צ\"ל ששביעית מן־התורה לרבי עקיבא. אלא, שלדעת התוספות דיבמות הנ\"ל בסוגיא דמאכילה בתרומה, שבביטול קדושת הארץ ע\"י החרבן גם כלאים אינם מן־התורה, יש לישב שהרי אם בטלה קדושת הארץ הוי גם כלאים מדרבנן כשם ששביעית היא מדרבנן. ואע\"ג דיש־לומר, דעיקר סברת אביי, שלא לדון בפרוזבול דין הפקר־ב\"ד, אינה משום שאין הפקר־ ב\"ד מועיל גבי איסורא, אלא משום שאין סברא לומר שע\"י הפקר־ב\"ד יפקיעו לעקור בקביעות מצוה של־תורה, ולפי־זה לא שייכא הא מילתא אלא בפרוזבול, שהוא דבר קבוע, אבל בהא עובדא דאדם אחד שזרע את כרמו בשביעית, שהוא דבר מקרי, שפיר מהני על־זה הפקר־ב\"ד אליבא דכולי־עלמא לחשוב לדבר־שאינו־ שלו את הכרם ואת התבואה, כמבואר בירושלמי שם, - מ\"מ לא מסתבר באמת לדון את זה בטעם הפקר־ב\"ד לדבר־שאינו־שלו. שהרי אין הנידון הזה דומה כלל לפרוזבול, דהתם עיקר התקנה של ב\"ד בפרוזבול הוא ההפקר, שהפקירו ממונו של לוה, שזכתה לו תורה ע\"י הפקעת שביעית, שלא תועיל לו הפקעה זו ויהיה מחויב לשלם, אבל גבי קדושת שביעית דקרקע לא היו ב\"ד צריכים לתקן כל דבר בפרטיות, אלא שתקנו קדושת שביעית וממילא חל ההפקר מכח קדושת שביעית, בזה יש לומר שלא הפקירו ב\"ד ממון זה ביחוד והוי רק תקנת־חכמים בעלמא, שהי' ראוי לומר שלא יועיל להקל על דבר תורה, אלא שבירושלמי (פאה פ\"ה ה\"א; שקלים פ\"א ה\"ב) מבואר, ששייך הפקר־ב\"ד גם על הפקר של פירות שביעית אע\"פ שלא בא מטעם הב\"ד דין ההפקר ביחוד, אלא הוא חל ע\"י מה שקדשו ב\"ד את הזמן בקדושת שביעית, דאיבעיא להו התם אם מצד הפקר־ב\"ד פטור גם מן המעשרות, ומביא ראיה מהא ד\"אין מעברין את השנה לא בשביעית ולא במוצאי שביעית, ואם עברוה מעוברת יחודש אחד שהוסיף הרי הוא פטור מן המעשרות\", שמע־מינה שהפקר־ב\"ד פטור מן המעשר, ולפי־זה יש־לומר, שכשם שמועלת סברת הפקר־ב\"ד לפטור מן המעשר כך היא מועלת שלא יהי' נחשב כשלו, אפילו לגבי כלאים של־תורה. אבל באמת ראיה זו מהא דירושלמי אינה ברורה, כי אין הפקר ב\"ד זה של עיבור־השנה דומה כלל להפקר־ב\"ד דעלמא, שהרי התורה נתנה רשות לב\"ד לעבר את השנה, ולאידך גיסא מה שאין מעברין בשביעית זהו רק תקנתא דרבנן, כדי שלא להמשיך איסור שביעית יותר מהשנה הקצובה (כמבואר בסנהדרין י\"ב א' בפירש\"י). וא\"כ הלא חזרו הדברים שאין לומר בהא עובדא דכלאים הנ\"ל משום הפקר־ב\"ד. אלא צריך לומר משום שבימי ר' עקיבא היתה נוהגת עדיין שביעית מן־התורה, כנ\"ל.", + "ואולי יש להביא ראיה מכאן, מהירושלמי הנז', לשיטת הב\"י שבשביעית המצוה היא שכל אחד יפקיר את פירותיו ובזה חל ההפקר, ואם שמר את פירותיו ביטל מהם ההפקר של שביעית אע\"פ שעבר על מ\"ע של־תורה. שלפי־זה יש־לומר, שבדיוק מביא שם ראי' מהא דאין מעברין את השנה בשביעית ואם עברוה מעוברת, כי בודאי כל אחד מישראל עושה כדין תורה ומפקיר את שדהו בשביעית. ובסתם דעתו בודאי על השנה הקצובה בלא חדש־העיבור, כיון שלכתחלה אסור לעבר בשביעית, ואח\"כ כשב\"ד מודיעים שעברוה היא מעוברת, וכאמור הלא לא היתה דעתו על חדש־העיבור, ושיהיה חיוב חדש על כל אחד ואחד שיפקיר עתה את שדהו מחדש לשם חדש־העיבור - זה לא מצינו כלל, ואיך הוא פטור מן המעשרות והלא בכלל הפקר הראשון לא הי' ? אלא ודאי שהפקר־ב\"ד הפקר, שהם כללוהו ע\"י עיבורם בכלל הפקר הראשון וזהו דוקא מכח הפקר־ב\"ד ממש. לפ\"ז הרי מכאן ראיה, מדברי ירושלמי הללו, לשיטת הב\"י, דבעינן בשביעית הפקר מפורש; וזהו היפך מדברי ידידי הגאון ר' יעקב דוד רידב\"ז שי', בקונטרס־השמיטה אשר לו, שהביא מדברי ירושלמי זה ראיה לשיטת המבי\"ט, שההפקר בשביעית ממילא הוא. ופשטן של דברים הם, שאפילו נאמר שיש חיוב להפקיר, מ\"מ הרי אנן סהדי שאינו מפקיר אלא מפני שהיא שנת השמיטה עדיין גם בחודש העיבור ע\"פ ב\"ד, ואם לא היתה שמיטה לא הי' מפקיר, ושתהי' שנת השמיטה נמשכת גם בחודש זה הוא מעשה ב\"ד, ודבר זה מקיים את ההפקר, והוכיחו מזה שהפקר ב\"ד הפקר, ועכ\"פ לא קשיא מזה על שיטת ב\"י.", + "והנה הגאון הזה שי' האריך בקונטרסו זה, לחזק, דעת המבי\"ט ומוהרי\"ט, שיש קדושת שביעית גם בפירות של נכרים, וממילא אין תועלת במכירה. את יסוד ראיותיו אלה בנה ע\"פ דברי הב\"י בתשובתו על דברי המבי\"ט, שהמבי\"ט כתב להב\"י, שעל־ידי מה שהוא סובר שאין נוהגת קדושת שביעית בשל נכרים חייב אותם בתרומ\"ע כשמרחם ישראל, ולהמבי\"ט פטורים מן המעשרות, כיון שהם בכלל קדושת שביעית, \"ואם תתעקש לומר כי לא פטרה תורה ממעשרות אלא מה שהוא הפקר, שהם פירות ישראל, אבל פירות גוי שאינו מפקירם יהיו חייבים, - לא היא דאטו ישראל שגדר כרמו ולא הפקירו בשנת השמיטה יתחייב במעשרות וכו' *)(אבקת רוכל סי' כ\"ב).\", ועל־זה השיב הב\"י: \"מה שהוא סובר שהוא עקשות הוא היושר. ולא נפטרו פירות שביעית אלא מטעם הפקר, וכל שאינו מופקר לא נפטר ממעשרות, ומה שטען אטו ישראל שגדר כרמו ולא הפקיר כו' יש לומר שזהו כמודיע הדבר בסתום ממנו דאיכא למימר בהא אין הכי נמי שהיא חייבת\" *)(שם סי' כ\"ד) וכו' ע\"פ זה הביא הגאון הנ\"ל שליט\"א ראיות, שאין חיוב מעשרות בשביעית, ובכלל הפקר של שביעית אינו תלוי כלל במה שיפקירו הבעלים, ולפיכך פירות של נכרים צריכים להיות פטורים מתרומ\"ע, ושמע־מינה שנוהגת קדושת שביעית גם בשל נכרים. ומשמע מתוך דבריו של ידידי הגאון שליט\"א, שהוא הבין שדעת הב\"י כך היתה, שאין בשביעית דין הפקר עד שיפקיר מפורש, וכל־זמן שהוא לא הפקיר אין ההפקר חל מאיליו, - ועל יסוד זה בנויות כמה מראיותיו לשיטת המבי\"ט.", + "אמנם אם מחלוקת זו של הב\"י והמבי\"ט היתה תלויה בעיקרה בסברא זו שכתב הב\"י, שפטור תרומות ומעשרות בשביעית תלוי הוא בהפקרם של בעלים, אז היה לנו לאמר, שאם יתאמת לנו שהפקר של שביעית הוא אפקעתא דמלכא, והפקרם של בעלים אינו מעלה ומוריד בה, יצא מזה הדין שנוהגת קדושת שביעית בשל נכרים. אבל באמת מחלוקתם של הב\"י והמבי\"ט, בעיקר הדין אם נוהגת קדושת שביעית בשל נכרים, אינה תלויה כלל בסברא זו, שהרי אפילו אם אין פטור המעשרות בשביעית תלוי בהפקר הבעלים, מ\"מ אפשר להיות שקדושת שביעית אינה בשל נכרים מצד־עצמה, מפני שיש קנין לגוי להפקיע בשביעית בזמן־הזה וממילא אינם פירות שביעית כלל, ואינם הפקר לא משום דעת הבעלים, שהנכרי אינו מפקירם, וגם לא מצר אפקעתא דמלכא, שהתורה לא הפקיעה את קנינו, כיון שיש כח לנכרי להפקיע מקדושת שביעית בזמן־הזה. אלא הב\"י אזיל שם לטעמיה דמבי\"ט, שהוא סובר שיש קדושת שביעית בשל נכרים, ומ\"מ חשב שיש מקום להעלות על הדעת שתהיה חייבת בתרומות ומעשרות מפני שהגוי לא הפקירה, - על זה כתב הב\"י, שכיון שקדושת שביעית יש בה אין חיוב בה מפני מניעת ההפקר. וכתב הב\"י, שחוץ מה שלדעתו עיקר־הדין הוא שאין קדושת שביעית נוהגת כלל בשל נכרים, וממילא אינם פירות שביעית כלל, ופשיטא שהם מתחייבים בתרומ\"ע כשמרחם ישראל, אלא אפילו אם נסכים לדעת המבי\"ט, שנוהגת קדושת שביעית בשל נכרים, גם אז ראוי לחייבם במעשרות, מטעם שאין לנו פסוק מפורש לפטור שביעית מן המעשרות, וכל מה שאנו פוטרים הוא רק משום שהפירות הם הפקר; ולפיכך מי שעבר ולא הפקיר יש לומר, שאע\"פ שעבר על איסור־תורה במה שלא הפקיר, מ\"מ אין לפטור אותם מן המעשרות, דלא שייך בזה \"ידו ויד כל אדם שוים בו\", כדדרשינן על הפקר: \"יצא הפקר, שידו וידך שוים\" (ירוש' מעשרות פ\"א ה\"א שהרי אין יד כל אדם שוה בהם, כיון שלא הפקיר. ובאמת לא היתה כלל דעת הב\"י כך, שאין שום דין הפקר בשביעית עד שיפקיר הוא בעצמו מפורש, אלא בסתמא אין ספק שכל ההפקר הוא כאן מאפקעתא־דמלכא, וממילא יד הכל שוה בו ופטור מן המעשרות, ורק אם גדר את כרמו והראה בפועל בפירוש שאינו מפקירו, בזה נוטה הב\"י לחדש דיש־לומר, שאע\"פ שעבר על איסור־תורה מ\"מ מועלת חזקתו להחזיק בשלו ויצא מדין הפקר, וממילא חייב במעשרות. וביותר יש לצדד דעת הב\"י דמיירי כשגדר את כרמו קודם שגדלו בו הפירות, שמשבאו הפירות לעולם באו ברשותו ולא נעשו הפקר מעולם, אבל אם באו הפירות לעולם ולא גדר את כרמו, אפילו אם חזר וגדרו אח\"כ הוי כזוכה מן ההפקר, שאינו חייב במעשר, שהרי קיי\"ל: \"המפקיר את כרמו והשכים בבוקר ובצרו, חייב בפרט ובעוללות ובשכחה ובפאה ופטור מן המעשר\" (בבא־קמא כ\"ח א'). - ונראה שהוא סובר, שמי שגדר את כרמו ואינו מפקיר, יש לומר שאסור לקחת ממנו בעל־כרחו, אלא שב\"ד כופים אותו שיפקיר, כי זהו עיקר המצוה שישמיט, ולא שיקחו ממנו בעל־כרחו, קודם שהפקיר כדין.", + "ועתה לפי דברינו הלא לא שייך כלל לשיטתו של הב\"י ענין זה של הפקר כלל, וממילא לא שייכא כאן גם סברא שכתבנו לעיל, להביא ראיה מדברי ירושלמי, מכח ההפקר הסתמי של השנה הקצובה, כיון שההפקר חל מאליו מכח אפקעתא דמלכא, אם רק לא גלה דעתו לא להפקיר ולא לזכות. וצריך לומר בביאור דברי הירושלמי, שהוא מביא ראיה: מאחר שאנו מוצאים שהתורה נתנה כח לב\"ד לעבר את השנה, אע\"פ שע\"י זה ימצא כח ההפקר שהוא פוטר ממעשר, אף אנו נאמר, שכל הפקר שב\"ד מפקירין, שהוא ג\"כ ברשות התורה, שהרי אנו למדים ממקרא שנתנה להם תורה רשות להפקיר, ממילא הוא פטור גם מן המעשרות. אך לפי־ זה יש לומר, שגבי עיבור, שהרשות שנתנה תורה הוא שיהיה הפקר מן התורה, שהרי שנת־ השביעית ועיבורה דין אחד להם מן־התורה, כשהשביעית נוהגת מן־התורה, לכן אנו אומרים בו דין הפקר אפילו לגבי דבר של־תורה, אבל בשביעית בזמן־הזה, שאין אנו צריכים לההפקר שיהיה מן־התורה, יש לומר שאינו מועיל רק למידי דרבנן, ומן־ התורה איננו הפקר כלל, שלא הוצרכו חכמים כלל להמשיך את תקנתם לפי מדת התורה.", + "אך ע\"פ זה יקשה: למה יהיו מותרין ע\"י שביעית דרבנן הכלאים האסורים מן־התורה (בפ\"ז דכלאים הנ\"ל) ? ודוחק לומר, דר' עקיבא סבר כר' יאשיה. דלא אסרה תורה אלא חטה ושעורה וחרצן במפולת יד, דהא משמע דר\"י יחידאה הוא, שלפיכך קאמר רב נחמן בתורת חידוש דנהוג עלמא כתלת סבי כר\"י בכלאים (ברכות כ\"ב א'). וכן דוחק לומר דמיירי בכלאים דרבנן, וכהא ד\"קנבוס ולוף אסרה תורה\" (מנחות ט\"ו ב'), דפשטא דמילתא משמע דמיירי בזרעים האסורים מן־התורה, ורק שם במנחות י\"ל שמדייק מלשון זרעים דמשמע דלא מיירי בקנבוס ולוף. על־כן מסתבר לומר, כמש\"ל, דר' עקיבא סבר שבזמן הבית השני, וכן אח\"כ כ\"ז המשך הישוב הקבוע מאז וב\"ד הגדול היתה שביעית מן־התורה, ולא מצינו להביא מזה ראיה על שביעית בזמן־הזה, דהיינו אחר החרבן ואחר פיזור ישראל וביטול ב\"ד הגדול.", + "עכ\"פ ע\"י חילוק זה אזדו להו כמה ראיות, שהביאו הסוברים שנוהגת קדושת שביעית בשל נכרים, דיש לומר בכל אלה המקומות, שנראו הדברים נוטים לשיטתם, דהתם מיירי בזמן הבית, ואז כיון שהיתה שביעית מן־התורה אין קנין לנכרי להפקיע מקדושת שביעית, אבל בזמן־הזה שפיר יש כח בקנינו להפקיע ומותר לעבוד בקרקעו, כדעת רש\"י ובעה\"ת וכנ\"ל. - הראי' הראשונה מביא המבי\"ט מהא דתנן (ידים פ\"ד מ\"ג), במחלוקת ר' טרפון ור' אלעזר ב\"ע אם עמון ומואב מעשרים מעשר־עני או מע\"ש בשביעית, דמר גמר ממצרים ומר גמר מבבל,- ואם נאמר, שאינה נוהגת קדושת שביעית בשל־נכרים וממילא הרי הם חייבים במעשרות, למה לא למדו משל־נכרים בארץ־ישראל ? אבל לפי דברינו, כיון שכל זמן הבית לא היה נוהג בשל גוי שום מעשר בשביעית, לא הי' יכול כלל להביא שם ראי' ממנהג, שהרי הם היו או בזמן הבית או סמוך לחורבן ועדיין לא נקבע המנהג, ומכש\"כ לפי מה שכתבתי דיש לומר שכל־זמן שהיו ישראל במעמדם הקבוע בארץ עוד היה להם דין אחד כמו לפני החורבן, שלפי־ זה הלא הי' גם אח\"כ מן־התורה, עד הפיזור האחרון אשר הכביד. וכן ברייתא ד\"נכרי המוכר פירות ואמר פירות הללו של עזקה הם\" שפירשוה: כרם מעוזק, והוי שמור, האסור בשביעית, או עזקה - עיר בארץ־ישראל, ומשמע שנוהגת קדושת שביעית בשל גוי, יש לומר דמיירי ג\"כ בזמן הבית, וכן מה שהביא מתוספתא (אהלות פי\"ח ה\"ט), בעובדא דקיסרין שהותרה שלא במנין, שכשהלכו נכרים לקרקסאות שלהם הניחו שוק מלא פירות, ובאו ישראל ובזזום ולא אסרום משום שביעית, ודאי יש לומר דבזמן הבית הוה. אמנם נשארה הראיה מירושלמי (מכילתין פ\"ו ה\"ב), דעל מתניתין דעושין בתלוש בסוריא אבל לא במחובר: \"רבי יוסי ב\"ר בוי בעי קומי רבי מנא מהו לטחון עם הגוי בארץ ?\", שבזה דוחק לומר דמיירי בזמן הבית, דסתמא דמלתא רבי יוסי ורבי מנא אזמנם שקלו וטרו. ועל־זה י\"ל רק לשיטת הראב\"ד, שכל־זמן שהיה ב\"ד קבוע וקבוץ ישראל מרובה וקבוע בארץ־ישראל מקרי \"כל־יושביה עליה\", ואין מזה ראיה לשביעית של עכשו, דבטלה קדושת הארץ. אכן הב\"י כבר אוקמה, דמיירי בספיחין שגדלו בשדה־ישראל, שלקטם גוי.", + "והנה יסוד שיטת הב\"י, שפירות של נכרים אין בהם משום קדושת שביעית, הוא משום שסובר שדעת הרמב\"ם היא, דהא דאמרי' אין קנין לנכרי בארץ־ישראל אינו אלא שאם ישראל חזר וקנה ממנו, אז אינו נחשב כבבוש יחיד, ואין דינה כסוריא אלא כגוף עיקר ארץ־ישראל, אבל כל זמן שהיא ביד הנכרי הרי היא מופקעת מקדושתה; ומטי לה מדברי הרמב\"ם (ה' תרומות פ\"ד). אמנם מדיוק לשון הרמב\"ם (ה' שמטה פ\"ד הכ\"ט): \"נכרי שקנה קרקע בארץ ישראל וזרעה בשביעית פירותיה מותרין, שלא גזרו על הספיחין אלא מפני עוברי עבירה - והנכרים אינם מצווים על השביעית כדי שנגזור עליהם\", משמע לו מזה להכסף־משנה, שעיקר הטעם הוא מפני שזרעה הגוי בקרקע שלו והוי תרתי למעליותא: הקרקע היא של נכרי והמלאכה נעשתה ע\"י נכרי, ומשמע הא אם היתה הזריעה ע\"י ישראל, אע\"פ שהקרקע היא של נכרי, הפירות אסורין. ולכאורה קשה כיון שסובר, שכל־זמן שהקרקע היא ביד הנכרי הרי היא מופקעת מקדושתה, א\"כ הרי היא לגבי חובת המצות כחו\"ל, ולמה לא תהיה העבודה מותרת לישראל, - וכמו שבאמת כך היא שיטתם של רש\"י, הר\"ח, הערוך, תוספות לחד שינויא, בעה\"ת והלכות־ארץ־ישראל, - ולמה דייק הרמב\"ם דוקא כשזרעה הגוי והלא גם כשזרעה ישראל היה הדין נותן להתיר הפירות ? לפיכך נראה לומר, דסבר הרמב\"ם שחכמים אסרו לחזק ידי הגוי יותר מבדברים בעלמא, כדפסק כן הרמב\"ם (פ\"ח ה\"ח) וכמשכ\"ל, אבל לסייעו בידים אסור, ונראה שאסרו זה להרחיק את ישראל מעבודת השדה בשביעית, כדי שלא יבא לעבוד בתוך שדהו, לכן אם היה הישראל בעצמו זורע שדה של גוי בשביעית, כיון שעבר על דברי חכמים, ראוי לאסור משום קנס. ולפי־זה נאמר, שכל פלוגתתם, של הרמב\"ם וספר־התרומות וסיעתו, היא רק במידי דרבנן; דמן־התורה הרי סובר גם הרמב\"ם, שכל־זמן שהיא ביד גוי היא מופקעת מקדושתה, אלא שגזירת־חכמים היא שלא לחזק את ידם במעשה, ולכן אסור לישראל לעבוד בקרקע זו, ולדעת בעה\"ת אין כאן שום איסור, דמוקי הא דאין עודרין עם הנכרי דוקא למ\"ד שביעית בזמן־הזה דאורייתא ואין קנין לנכרי להפקיע, וסובר שאינו מפקיע אפילו כשהיא תחת ידו, אבל בזמן הזה, שיש קנין להפקיע, אין איסור כלל להזקו ומותר גם לעדור עמו ולעבוד הישראל בעצמו בשדהו של נכרי. - ועכ\"פ נראה, שמחלוקת שלהם היא ספיקא במידי דרבנן, דמן־התורה גם להרמב\"ם אין שום איסור כשיעבוד ישראל בקרקע המופקעת מקדושתה, כל זמן שהיא תהת יד הנכרי." + ], + [ + "איסור \"לא תחנם\" במכירת קרקע לנכרי
בענין \"לא תחנם\", שאסור למכור לגוי קרקע בארץ ישראל, יפה העיר חד מבי דינא הרה\"ג ר\"ז שך נ\"י, די\"ל דבגוי שבלא\"ה יש לו חניה בקרקע אין התוספת, מה שמוסיפים עליה עתה, אסורה מה\"ת; ויותר נכון לפ\"ז לבחור בגוי שכבר יש לו קרקע בא\"י. אע\"ג דיש לומר, שאם יקנה ממנו ישראל הקרקע הקודמת אז הלא תצא החניה מתחת ידו, ונמצא אז שבקרקע זו הנמכרת לו כעת נתנה לו חניה בקרקע. מ\"מ יש לומר דבתר השתא אזלינן, ועכשו הוא אינו נותן לו חניה בקרקע, שהרי כבר יש לו מקודם, והוא מקושר לארץ ישראל בלא\"ה ע\"י קרקע שיש לו מכבר.", + "ונראה שיש להעיר ע\"ז מסוגיא דהמצניע (שבת צ\"ד ב'): תנן התם \"התולש סימני טומאה והכוה המחיה עובר בל\"ת. איתמר: אחת משתים - חייב, אחת משלש - רב נחמן אמר חייב, רב ששת אמר פטור. רב נחמן אמר חייב, אהנו מעשיו, דאי מישתקלא חדא אחריתי אזלא לה טומאה, רב ששת אמר פטור, השתא מיהת הא איתא לטומאה\". א\"כ לרב ששת, דאזלינן בתר השתא ואין דנין לומר, שכיון שאם ילקח עוד אחד מהסימנים אזלא טומאה ויהיה חייב משום זה, ה\"נ אין לומר שאם ימכור הגוי את שאר הקרקע תהיה חניתו־בקרקע ע\"י זו הקרקע, דהשתא מיהא הא ליתא, ויש לו חניה בלאו הכי, ואינו מוסיף במכירתו שום חניה לגבי גוי זה.", + "ונראה, דאפילו לרב נחמן ג\"כ שייך לומר, דביש לגוי קרקע הרבה לא שייך איסורא דאורייתא דחניה בקרקע. דאמרינן בסוגיין: \"א\"ר ששת מנא אמינא לה, דתנן וכן כזית מן המת וכזית מן הנבילה חייב, הא חצי זית פטור, - והתניא חצי זית חייב. מאי לאו הא דתניא חייב דאפיק חצי זית מכזית והא דתנן פטור דאפיק חצי זית מכזית ומחצה. ורב נחמן אידי ואידי חייב והא דתניא פטור - דאפיק חצי זית ממת גדול\". הרי לנו, לרב נחמן, דהיכא דמיעט השיעור, כיון שאין עכשו שום הפרש ותועלת בפעולה, לא אמרינן דנחשוב שכשימעט מיעוט אחר מיעוט את המת הגדול הלא יוכל אז לבא לידי מיעוט שיעור, ואם הי' אז הכזית הי' משלים, אלא דלא אזלינן כ\"א בתר מה שלפנינו או קרוב לזה. א\"כ בגוי שיש לו אחיזה רבה בקרקע, י\"ל שאין כאן איסור דאורייתא במה שמוסיפין למכור לו קרקע, דבלא\"ה יש לו חניה.", + "אך לפי מש\"כ התוס' (שם בסד\"ה והא): \"אבל כזית ממת גדול חייב, אע\"ג דאי מישתקלא זית אחר לא אזלא לה טומאה, מ\"מ אהני מעשיו, דמשחתכו לא גריר בתר המת, וכשיוציאו המת מן הבית וישאר כזית זה יטמא כל הבית, ונמצא שעתה בהוצאה זו גורם טהרה,\" - משמע מזה שאפילו כשצריך לאיזו פעולה קודמת, כדי לגרום התועלת בפעולה זו, חשבינן בתועלת כאילו כבר נעשתה אותה הפעולה הגורמת ואזלינן בתר אח\"כ, ויש לומר לפ\"ז דהכא נמי חניה בקרקע של עכשיו דומה לכזית שלם ממת גדול, שיש בזה גופא שיעור חניה, ואם מישתקלא מיניה הקרקע שיש לו מקודם יהיה לזה שמוכרים לו עכשיו דין חניה בקרקע. מיהו י\"ל שאינו דומה, דהתם במוציא כזית ההוצאה היא הוצאה וכשיעורה, אלא שהחסרון הוא משום דלא אהני, ע\"כ אמרינן, כיון שאם ינטל המת תהיה מועלת, שחשובה תועלת וכאהנו מעשיו וקיימא הוצאה בדוכתא, אבל כאן, אם נאמר שהכונה דחניה בקרקע היא אחיזה בא\"י ע\"י קנין קרקע, וזהו עיקר הקפידא, א\"כ י\"ל כיון שיש לו כבר אחיזה בארץ לא שייך לומר כלל על זה שמוכר לו עכשיו, שהוא נותן לו בזה חניה בקרקע; ואע\"פ שאם ימכור הקודמת תהי' לו אז חניה בקרקע ע\"י קרקע זו, י\"ל דבתר השתא אזלינן ולא מיקרי אלא גרמא לענין חניה בקרקע.", + "אמנם מלשון הש\"ס, (שם ק\"ך ב') דאמר: \"שאני התם דאמר קרא לא תעשון כן לד' אלקיכם - עשי' הוא דאסר, הא גרמא שרי,\" משמע דבכל מקום דליכא קרא למידרש פעולת איסור, אפי' גרמא ג\"כ בכלל האיסור. אלא די\"ל שאינו בכלל גרמא בהאי גונא אלא כשהאיסור נעשה ממילא אחר הפעולה הגורמת, כמו מחיקה ע\"י טבילה וכיבוי ע\"י העמדת כלים מלאים מים כנגד הדליקה אבל במקום שצריך עוד לפעולה הנעשית ע\"י אדם ורק אז יבא האיסור, כה\"ג החני' בקרקע, שדוקא אז תהיה כאן נתינת חניה בקרקע אם ימכור עוד את מה שיש לו, י\"ל דלא חשיב כלל אפילו גרמא. ואולי הוי בכלל ריבוי בשיעורא ותליא בפלוגתא אי הוי דאורייתא או דרבנן, דלדעת תוס' (מנחות ס\"ד א' סד\"ה שתים) הוי רק אסור מדרבנן, ולהר\"ן בפ\"ב דביצה ריבוי בשיעורא אסור מה\"ת. מיהו י\"ל כיון שכתב שם הר\"ן \"דודאי רבויי שיעורא בשבת מדאורייתא מתסר, ואפילו הכי לא דמי רבויי בשיעורא ביו\"ט לרבויי שיעורא בשבת, שהשבת דחויה היא אצל חולה ולא הותרה, ולפיכך כל שהעיקר מלאכה אסור אף תוספתו כמוהו ומתסר מדאורייתא, אבל יו\"ט, שאוכל־נפש הותר בו, דאפי' אפשר מערב יו\"ט שרי, כל שהוא מרבה על העיקר, ובלבד שיהא בטורח אחד, תוספתו כמוהו\", א\"כ י\"ל דהוא־הדין הכא, דהעיקר שכבר יש לו הלא לא נעשה על זה שום איסור, שזה יש לו מכבר, אלא שנבא לדון כאן דמה שמוסיפין לו עתה, - אע\"ג דהוי בפעולה אחרת ולא שייך באופן הפשוט של ריבוי בשיעורא דמיירי בפעולה אחת, מ\"מ מצד שאין כאן איסור מצד התכלית יחשב רק כריבוי בשיעורא, - א\"כ הלא צריך הוא להחשב כמו ריבוי בשיעורא של יו\"ט. דמה לי אם העיקר הוא מצד עצמו מותר או שלא נעשה בו שום אופן של איסור, כיון שלא בא לידו עכשיו ע\"י ישראל, סוף־סוף אין דררא של איסור בעיקר, וי\"ל דלכו\"ע תוספת בשיעורא כה\"ג לא הוי כ\"א מדרבנן. ואם הוי דרבנן י\"ל, שכיון שאנו צריכים לזה משום תיקון ישוב א\"י, הוי כמו שבות דאמירה לנכרי, דלא גזרו.", + "ואפילו אם נחלק לומר, דדוקא איסורא דלית ביה מעשה, כשבות דאמירה לנכרי, לא גזרו משום ישוב א\"י, אבל בשאר דיני שבות גזרו, כדמחלקינן כה\"ג בעירובין (דף ס\"ח א'). מ\"מ י\"ל דבמקום מצוה לא גזרו כלל בריבוי שיעורין באיסורין, וכה\"ג דשרי טלטול מת ע\"י ככר ותינוק (שבת קמ\"ב). ובכלל י\"ל, דנהי דלגבי איסור תורה יש מקום לומר, שאע\"פ שעיקר המכירה אין עושין רק להפקיע איסורא, ולא שתשאר הקרקע באמת לנכרי, מ\"מ אין לנו לחלק מסברא לצאת מגזירת התורה, שכיון שבכלל מכירה הוא הוי ג\"כ בכלל איסור, אבל באיסור דרבנן י\"ל דלא גזרו רק במקום ששייך עיקר האיסור באמת, כשמוכר ממש מכירה קימת להעמיד ביד נכרי, אבל כשמוכר להפקיע איסורא לא גזרו כלל, ומכ\"ש באיסור זה שעקרו הוא משום תיקון ישוב ישראל בארץ ישראל ודאי צריך לומר דלא שייכא גזירה, דוגמת הא דאמרינן \"הוא עצמו מחזר עליו לשרפו - מיכל קא אכיל מיניה\" (פסחים י\"א א').", + "ובריבוי בשיעורא בכלל י\"ל שיחשב לגבי הריבוי מתעסק, כיון שהוא צריך ומתכון רק להשיעור הראשון, העיקר, ובאכילת איסורים י\"ל דאפי' בבליעה בבת־אחת, שנעשית הפעולה כאחת, לא שייכא קולא דריבוי בשיעור, כיון דמתעסק בחלבים ועריות חייב, שכן נהנה (סנהדרין ס\"ב ב') (ובזה ניחא קושיא רבה על הסוברים דריבוי בשיעורא הוא רק דרבנן, ואפי' להסוברים שהוא דאורייתא, דמשמע לדידהו שאין בזה כרת, סקילה וחטאת, דקשיא לכאורה מהא דמס' שבועות (י\"ח א'): הי' משמש עם הטהורה ואמרה לו נטמאתי ופירש מיד חייב, דיציאתו הנאה לו כביאתו, דאפי' למ\"ד משמש מת בעריות חייב הכא פטור משום דאנוס הוא, ואע\"פ שאנוס הוא על היציאה, מ\"מ חייב כשפירש מיד, משום שהי' לו לפרוש בהנאה מועטת ופירש בהנאה מרובה, - והרי אין כאן לכאורה כ\"א ריבוי בשיעורים ? - דמשמע מפשטות לשון הש\"ס, שאמר שהחיוב הוא משום ההנאה, שזה אינו משום דחשיב כמוסיף שיעור אח\"כ, - שהי' ראוי לכאורה לומר כך מדחשיב לה בכלל דרך קצרה וארוכה דומיא דקצרה וארוכה בבא אל הקדש ונטמא, - אלא שעצם האיסור בא משום ההבדל שבין הנאה מועטה למרובה, וזה הלא הוא לכאורה רק ריבוי בשיעורים, - ולפי דברינו לא שייך כלל בעריות דין ריבוי בשיעורים, כיון דמתעסק חייב).", + "וע\"פ זה י\"ל, דלא שייך כלל קולא דריבוי בשיעורים גבי \"לא־תחנם\" בנ\"ד, כשיש לו כבר חניה בקרקע, כיון שבאמת הרי הוא עושה את האיסור בפעולה מיוחדת, דלא שייך כלל בכה\"ג ריבוי שיעורא. אלא דנימא שמ\"מ לא יהיה יותר חמור מריבוי שיעורא, כיון שכבר יש לו סוף־סוף מעיקרא חניה בקרקע, ולפי זה יהיה דומה כמו שבשעת המכירה הי' מוכר חלק אחד בהיתר, די\"ל דעל הריבוי שבב\"א לית לן בה מה\"ת, אבל כאן באמת מכר זה בפני עצמו, אלא שנחשוב שיהי' לענין דין הקל כריבוי בשיעורא - זהו רק בעצם העובדא, אבל מ\"מ מתעסק אינו, וכיון שנאמר שיסוד ריבוי בשיעורא הוא מטעם מתעסק לגבי הריבוי, לא שייך כלל בנ\"ד כיון שמ\"מ הוא עושה בפ\"ע.", + "ולכאורה נראה לומר, שאיסור \"לא־תחנם\" דחניה בקרקע, כיון שהוא נאמר דוקא בארץ ישראל, א\"כ בזמן הזה, למ\"ד דבטלה קדושת הארץ לחיובי המצות התלויות בארץ, הוא הדין נמי דבטלה לענין חני' בקרקע, ואינה אלא מדרבנן.", + "אמנם דעת הרמב\"ם משמע קצת שאינה כן, וז\"ל (בה' ע\"ז פ\"י ה\"ו): \"אסור לנו להניח עובד כוכבים בינינו, אפילו יושב ישיבת עראי או עובר ממקום למקום בסחורה, ולא יעבור בארצנו אלא עד שיקבל עליו שבע מצות שנצטוו בני־נח, שנאמר: לא ישבו בארצך. ואפי' לפי שעה. ואם קבל עליו שבע מצות הרי זה גר תושב; ואין מקבלים גר תושב אלא בזמן שהיובל נוהג, אבל שלא בזמן היובל אין מקבלין אלא גר צדק בלבד\". ושלא בזמן היובל היינו משגלו שבט ראובן ושבט גד וחצי שבט מנשה כמו שכתב (בה' שמטה ויובל, פ\"י ה\"ח), שמאז בטלה, לדעתו, קדושת הארץ גם לענין תרומ\"ע כמבואר (בה' תרומות פ\"א הכ\"ו), וכיון שכתב, שבזמן שאין היובל נוהג אין מקבלין גר תושב לדין ישיבת הארץ, נראה דס\"ל, דאע\"ג דבטלה קדושת הארץ לתרומ\"ע ושמיטה ויובלות, מ\"מ לדין ישיבת נכרים לא בטלה, וי\"ל דה\"ה לענין איסור חניה בקרקע.", + "ולא כן משמע דעת התוספות. שכך כתבו (יבמות פ\"א א' ד\"ה מאי): וא\"ת לר\"ל, כיון דתרומה בזה\"ז דרבנן אלמא בטלה קדושת הארץ, א\"כ כלאי הכרם נמי דרבנן, ואמאי תני כל שדרכו - הא בדרבנן אין אסור \"כל שדרכו\" ? ואין לומר דלר\"מ תרומה בזה\"ז דאורייתא, דהא שמעינן לי' לר\"מ דעיגול בעיגולים עולה (בריש מסכת ביצה ג' ב', גבי ליטרא קציעות). וי\"ל. דכלאי הכרם חדא דרבנן, דבזמן ביהמ\"ק הוי דאוריתא, אבל עיגול תרתי דרבנן, חדא דבטלה קדושת הארץ ועוד, דאפילו בזמן בית המקדש תרומת תאנים דרבנן\". נראה מזה, שהי' פשוט להם, שאם תרומ\"ע דרבנן הוא הדין בכלאי הכרם, ונראה דה\"ה בכל שאר המצות התלויות בארץ. וכן הי' פשוט גם ל\"משנה־למלך\" (בה' מאכלות אסורות פ\"י הי\"א), שכך כתב על דברי תוס' דיבמות הנ\"ל: \"ונראה דה\"ה לחדש, אליבא דמאן דאית לי' דחדש בחו\"ל מדרבנן, דה\"ה בזה\"ז אף בא\"י לא אסור כ\"א מדרבנן, וכן ערלה, דקיי\"ל דבחו\"ל ספקה מותר, משום דכך נאמרה הלכה למשה מסיני, בזה\"ז אף בא\"י ספקה מותר משום דבטלה קדושת הארץ\". ולפי זה הוא הדין נמי בשאר מצות התלויות בארץ, דבטלו בזה\"ז ואינן עכשיו כ\"א מדרבנן.", + "ובדעת הרמב\"ם יש עוד לדייק ולדון בדבר, דהנה בה' תרומות סוף פ\"א כתב: \"וכן יראה לי, שהוא הדין במעשרות, שאין חייבין בזמן הזה אלא מדבריהם, כתרומה\". משמע מזה ג\"כ, דלא תלי שאר כל המצות התלויות בארץ בתרומה, כסברת התוס' יבמות הנ\"ל, שהוא מדמה לתרומה רק את המעשרות ולא שאר המצות התלויות בארץ. דאי היתה סברתו כסברת התוס'. שאם תרומה מדרבנן ה\"ה כל שאר המצות התלויות בארץ, אפילו אותן שאין להם דמיון לתרומה, למה חרד את כל ההרדה הזאת, להקיש ע\"י סברתו דוקא מעשרות לפטור בזה\"ז מן התורה כתרומה, כיון שכל המצות כולן התלויות בארץ בטלות הן מן התורה? אלא ודאי נראה, דס\"ל שאין ללמוד שאר מצות התלויות בארץ מתרומה, וה\"ה לענין איסור הושבת נכרים בא\"י וחניה בקרקע הדומה לו אין חילוק בין זמן שהיובל נוהג לזמן הזה. ומשום הכי אזיל לטעמיה ופירש בדין הושבת נכרים בא\"י, שאין מושיבין כ\"א גר תושב ואין גר תושב נוהג כ\"א בזמן שהיובל נוהג, ומינה דבזמן שאין היובל נוהג שאין גר תושב נוהג ואסור להושיבו בא\"י. מיהו כל זה אינו מוכרח כ\"כ, דיש לומר דמדרבנן מ\"מ אסור, ועל זה אמר הרמב\"ם דבזמן שאין היובל נוהג אסור להושיב גר תושב, והיינו מדרבנן. וזה הוי נמי לשיטתו של הרמב\"ם בהלכות בית־חבחירה (פ\"ו, ט\"ו וט\"ז), כמו שנתבאר לעיל משם, שהוא ז\"ל סבירא ליה ג\"כ כסברת תוס' הנ\"ל, שכל המצות התלויות בארץ דינן שוה וכיון שבטלה קדושת הארץ כולן בטלות, וקדושת עזרא לא חייבה בתרומות ומעשרות כ\"א מדרבנן, וא\"כ הוא הדין בנידון דידן. ויותר נראה להשוות בזה דברי הרמב\"ם עם דברי התוס' דיבמות הנ\"ל, דכל המצות התלויות בארץ הא בהא תליין, והא דהוצרך לומר, בהלכות תרומות, ולפרש \"יראה לי\" לגבי מעשרות, היינו משום מעשר שני. שהרי בלא זה הייתי דן לומר, שכיון שאכילת מע\"ש תלויה בקדושת ירושלים וקדושת ירושלים היא משום שכינה ולא בטלה, ואם הייתי אומר שמע\"ש לא בטיל, שוב יש לומר שהייתי מקיש את המעשרות להדדי, והייתי אומר ששום מעשר לא בטל מה\"ת, משום הכי הוצרך לומר מסברתו, שמ\"מ נראה שגם לגבי המעשרות ג\"כ בטלה הקדושה ואינו נוהג כ\"א מדרבנן. אבל ה\"ה נמי דפשיטא דלכל המצות התלויות בארץ, וכן שביעית, וכן נמי דין חניית הארץ דנכרים, שהכל הוי רק מדרבנן.", + "אמנם אין לדמות לגמרי שיטת הרמב\"ם לשיטת התוספות לענין זה. כי שיטת התוס' בזה בנויה היא רק על יסוד זה: אם בטלה קדושת הארץ שע\"י כיבוש או לא, וזה משמע שאינו שייך רק על חלק הארץ הנכבש, לכן הם תולים את הדבר בזמן בית המקדש, כלומר בענין כיבוש כלל הארץ, וממילא כל הדינים שוים אם נאמר דבזה\"ז דרבנן הוא מטעם חסרון הכיבוש. ולשיטת הרמב\"ם, בהלכות תרומות, שהפטור של תרומה בזה\"ז הוא משום שאין כל יושביה עליה, י\"ל שאין קדושת הארץ בכללה בטלה, רק במה שמצינו דתלוי בכל יושביה, והיינו יובל וכל התלוי בו, כמבואר בה' שמיטה ויובל (פ\"ט ה\"ב ופ\"י ה\"ט). ושביעית נראה ג\"כ דדמי בהא ליובל, משום שגם בה כתוב: \"כי תבאו\": אבל לענין כללות המצות התלויות בארץ צריך לפי זה דיוק בלשון של כל אחת מהן, אם משמע ביאת כולכם, וצריך ביאור ביחוד אם \"כי יביאך\" דמי ל\"כי תבאו\" בהא, וגבי לא־תחנם \"כי יביאך\" כתיב.", + "ובירושלמי (ערלה פ\"א ה\"ב) אמר, דלרי\"ש דאמר: היא שבירה היא נתיצה, אין חילוק בין לשונות של ביאה. ונראה שע\"ז סמך הרמב\"ם בסוף פ\"א מה' תרומות, שהרי קיי\"ל כר' ישמעאל, דאמר \"זו היא שיבה זו היא ביאה\" (עירובין נ\"א א' ודוכתי טובי), וכבר הארכתי בזה לעיל בדברינו בס\"ד." + ], + [ + "דין ההערמה במכירה לשנת השמיטה
מצד שהמכירה הזו, שמוכרים לשמיטה את הקרקעות והמחובר להם - לגוי, היא מכירה של הערמה, יש לדון אי מהני מכירה זו על כך.", + "בהערמה בכלל מצינו לפעמים, שהתירוה גם במילי דאורייתא ולפעמים החמירו בה אפילו במידי דרבנן, ונראה שאין כ\"כ ללמוד בזה דבר מדבר וראוי לדון כל ענין בפני עצמו לפי גודל הצורך, ובירושלמי (ביצה פ\"ג ה\"ד) אמרו, שכדי לחוס על נכסיהן של ישראל מותר להערים, ובמקום של הכרח גדול, כנידון דידן בשאלת השביעית, לפי המצב של עכשו, ראוי, לפי זה, להקל.", + "אלא שיש לדון, כיון דבקרקע בעינן סמכא דעתי' במכירה, ואפילו מכירה גמורה לא מהני בדלא סמכה דעתי', (וכן משמע מדברי רש\"י (קדושין כ\"ו א'), אהא דאמרי' שם: בכסף מנלן וכו' ? אמר רב: ל\"ש אלא במקום שאין כותבין את השטר, אבל במקום שכותבין את השטר לא קנה\", שפירש\"י על זה (בד\"ה לא קנה): \"דכיון דרגילין בהכי לא סמכא דעתי' דלוקח עד דנקיט שטרא ועיקר דעתו לקנות על השטר הוא\"), א\"כ י\"ל דקנין של הערמת, דודאי לא סמכא דעתי', אין זה קנין כלל.", + "ולפ\"ז יקשה נמי, איך סומכין בקנין של הערמה במכירת־חמץ ובבכור. ואולי י\"ל, דלא מצינו זה, שלא יחול הקנין - אע\"פ שהוא קנין גמור מצד עצמו - ע\"י מה דלא סמכא דעתי', אלא גבי קרקע, שהוא קנין חשוב וקיים, ולכן מבטל אותו מה דלא סמכא דעתי', אבל בקנין מטלטלין י\"ל דה\"נ דמהני אע\"ג דלא סמכא דעתי'. והדעת נותנת כן, משום שמטלטלין יכול לקחתם ברשותו ויהיה ניכר עליהם קנינו, לכן לא שייך כ\"כ שיבטל קנינם משום מה דלא סמכה דעתי', אבל בקרקע, שבמקומה עומדת, והיא צריכה להעתק מרשות בעלים הראשונים לרשות בעלים החדשים, ואין ניכר עליה שום שינוי במעמדה, י\"ל דכל דלא סמכא דעתי' בטל הקנין. וי\"ל ע\"פ זה, דבמכירת־חמץ, שנוהגין למכור בה גם את המקומות, שמונח שם החמץ, כדי שיקנה הנכרי בתורת חצר, יותר טוב להשכיר, דבשכירות ודאי י\"ל דלא שייך לא סמכא דעתי', דכיון שהוא לזמן שפיר סמכא דעתי' ולא עדיף בזה ממטלטלין. ומשו\"ה אמרי' נמי, דבשכירות מהני כסף בלא שטר, כדברי הרמ\"א (סי' קצ\"ה סעיף ט' בהגהה בשם ב\"י) וכמש\"כ סמ\"ע (שם סק\"כ), דסמכה דעת השוכר בלא שטר כיון דלימים קצובים שכרוהו; וי\"ל דה\"ה לענין הערמה.", + "ומשום הכי יהא ניחא בעובדא דרבן גמליאל וזקנים (ב\"מ י\"א ב'), שאמר: \"ומקומו מושכר לו\" וקבלו זה מזה שכר, וכתבו התוספות (שם ד\"ה מקומו): \"וא\"ת אמאי קבלו שכר ? היה לו להשאיל להם או להשכיר בחליפין. וי\"ל דשאלה ושכירות אינה נקנית בחליפין\". ובאמת קנין חליפין הוא היותר פשוט ומורגל מימי קדם כידוע, וכעדות הכתוב: \"וזאת לפנים בישראל על הגאולה ועל התמורה שלף איש נעלו\", שזהו מקור־הדין של קנין־חליפין (כמבואר בב\"מ מ\"ז א'), וקשה לפ\"ז, שהי' לו להקנות להם המקום בקנין גמור לא בדרך שכירות והי' מועיל קנין חליפין; ואפילו אם נאמר, שהי' מקום שנהגו לכתוב שטר, וא\"כ היו צריכים דוקא קנין שטר הקשה יותר משכירות, מ\"מ הלא מהני במתנה אי בעינא בכספא איקני (כמפורש בקדושין כ\"ו א'). ועוד: הרי כמה מרבוותא קמאי ס\"ל, דבקנין סודר מהני בלא שטר אפי' במקום שכותבין שטר (כמבואר בתשובת \"חוט־המשולש\" סי' ד', הובאו דבריו בפתחי־תשובה סי' ק\"ץ סק\"א, בשם הרמב\"ן והרשב\"א) והי' ראוי ונכון להקנות בק\"ס את הקרקע לחלוטין. א\"ו משום דקנין־חלוטין הלא הי' בזה קנין של הערמה ולא סמכו על זה, משום דחשיב לא סמכה דעתי'.", + "אמנם אין זה ראי' ברורה, די\"ל דאין ה\"נ בדלא אפשר מהני גם קנין של הערמה, ומ\"מ כשאפשר בקנין שאינו בדרך הערמה ודאי עדיף טפי, ומשום הכי טרחו לקבל שכר זמ\"ז, ולהשכיר בקנין של שכירות לזמן בלא הערמה. בר מן דין י\"ל, דכיון שיש מצוה רבה בקנית קרקע בא\"י ובודאי כל המוסיף לקנות מוסיף מצוה (וכתוב ב\"אבן־עזרא\" (בראשית ל\"ג י\"ט). שחשוב כאילו יש לו חלק עוה\"ב), י\"ל שלא רצה רבן גמליאל שתצא מתחת ידו קרקעו שבא\"י אפילו לשעה בדרך מכר, כשם שאין למכור ס\"ת אפילו י\"ל כמה ס\"ת, - אלא שזהו מצד הדין וזה מצד הקדושה, - לכן עשה בדרך שכירות.", + "אלא, שבכלל אין נראה שהא דלא סמכא דעתי' יהי' מעכב רק בקרקע, ומסתבר דאם באמת לא סמכא דעתי' בכל דבר לא מהני, והא דלא סמכא דעתי' שהוא משום קנין אחר הבא אח\"כ, כדנקט רש\"י (קדושין, הנ\"ל) משום שסופו לכתוב אשטר עיקר דעתי' אשטרא, - זה מצינו כה\"ג גם במטלטלין גבי דין קנין ד' אמות (ב\"מ י' א') \"כיון דנפל גלי דעתי' דבנפילה ניחא ליה דליקני, בד\"א לא ניחא ליה דליקני\", ואע\"ג שיש בזה מחלוקת בין הפוסקים אי קיי\"ל כן לדינא (כמבואר בחו\"מ סי' רס\"ח סעיף א' בהגהה) מ\"מ לא מחלקינן בזה בין קרקע למטלטלין. ואם נאמר, דבהערמה מקרי לא סמכא דעתי' לא מצינו ידינו ורגלינו גם במכירת־ חמץ ובכור, ועוד כמה דברים שהתירו בהם חז\"ל בקנין דרך הערמה, כהא דמע\"ש (פ\"ד משנה ד' וה'), דהוי רק מתנה של הערמה כדי לצאת ידי חובת הדין ומ\"מ שפיר דמי. א\"ו דצ\"ל, דבמקום שעושה קנין לשם עסק ודאי עיקר כונתו הוא קיום העסק, וכיון שאינו בטוח בקיום העסק או שהוא מתכוין לחזקו בדבר יותר אלים אין דעתו סומכת כלל לקנות בזה, אבל במקום שכל עיקר הקנין הוא כדי להפקיע האיסור, וקנין כזה גמר המקנה להקנות והקונה - לקנות, שפיר סמכא דעתי'.", + "וחוץ מה שאין לומר סברת \"לא סמכא דעתי'\" גבי המכירה בהיתר השמיטה, משום שהקנין של מכירה זו, הוא, ע\"פ הנהוג, קנין לזמן, וי\"ל דדמי לשכירות לענין סמכא דעתי', כסברת הסמ\"ע דכיון שהוא לימים קצובים סמכא דעתי' גם בלא שטר, ומשמע אפי' אם נהגו לכתוב שטר. (אלא שאין זה ענין לנידון דידן, דאם בהערמה לא סמכה דעתי' א\"כ לא סמכה דעתי' כלל ולא אהני בזה מה שהוא לזמן, אלא דעכ\"פ י\"ל דלא גרע בזה ממטלטלין, וכיון דבמטלטלין ע\"כ אנו צריכין לומר דאין חוששין ללא סמכא דעתי' בהערמה ה\"נ במכירה לזמן) - חוץ מכל זה, העיקר הוא כאמור דלא שייך כלל כאן לא סמכא דעתי', דעל מה שהוא בא לקנות, דהיינו שתחשב שלו לענין הפקעת דין שביעית, ע\"ז ודאי סמכא דעתי' וניחא ליה לישראל להקנות ולנכרי לקנות בכה\"ג ואין לנו לדון כ\"א על דין הערמה בעיקריה.", + "ובעיקרא דמילתא דהערמה י\"ל דתלי בפלוגתא דבירושלמי אמתניתין דמערימין על מעשר שני (מע\"ש פ\"ד ה\"ג), דאמרי' שם: רבי אבין אומר איתפלגון רבי לעזר ור\"י בר\"ח; חד אמר למה מערימין עליו מפני שכתוב בו ברכה, וחרנה אמר למה פודין אותו כשער הזול מפני שכתוב בו ברכה\". מחלוקתם היא אם צריך טעם להיתר הערמה, או שהיתר הערמה אין צריך טעם, כ\"א מה שהוא נפדה בשער הזול צריך טעם, כפי' הפני־משה בבירור. ולפ\"ז י\"ל דהוה לה ספיקא דדינא בלא הכרעה, ואם נאמר דברכה שנאמרה בו דרשינן לה רק לפדיה בשער הזול, א\"כ הא דמערימין היינו משום דמותר להערים בכל מילי, ונראה דאפי' במידי דאורייתא, דהא חומש מן התורה הוא. ומסתבר לומר, שגם למ\"ד אסור להערים, עד שיצטרך ללמוד ממקרא דברכה, מ\"מ אין האיסור מה\"ת, וי\"ל דמקרא דברכה הוי אסמכתא בעלמא, וא\"כ עיקר המחלוקת הוא במידי דרבנן וספיקא לקולא. אך י\"ל לאידך גיסא, כיון דכתיב קרא ודרשינן מיניה היתירא לית לן לומר שהוא אסמכתא, וי\"ל דהוי איסור להערים מה\"ת, ויש בזה, לפי זה, פלוגתא בדאורייתא; וי\"ל לכאורה, דאפילו מ\"ד מערימין משום ברכה מ\"מ נלמד ממע\"ש לכהת\"כ, דהרי אין כאן שני כתובים.", + "ועכ\"פ במידי דרבנן, כשביעית בזה\"ז, י\"ל מעיקר הדין, דסמכינן אמ\"ד דהערמה מותרת ואין צריך קרא ע\"ז.", + "ונראה, דאע\"ג שיש לפעמים שהחמירו לאסור הערמה אפילו בדרבנן, ולפעמים התירו גם בדאורייתא, אך במצוה כזאת, שעיקר עשייתה הוא משום זכר, בודאי מותר לעשות הערמה, שגם בהערמה, כיון שעושה אותה ע\"פ ד\"ת, יש זכר למצוה, כי בכל מה שעושין מצד המצוה יש זכר. וכן בשביעית, כיון דלא נהגה מה\"ת ואין אנו עושים כ\"א זכר לשביעית, כלשון הגמ' (גיטין ל\"ו ב'), כדי שלא תשכח תורת שביעית לכשיגיע הזמן שנקיים אותה מן התורה לכל חקיה, יש לומר שגם אם מפקיעים את המצוה ע\"י איזו הערמה המותרת יש גם בזה גופא זכר למצוה. וגם בדרבנן י\"ל, שאסרו הערמה כל היכי שהדבר מכוון לעצמו והטעם שייך בגוף הדבר, אבל במקום שהיתה לנו מצוה דאורייתא, ומצד טעמא דקרא ויסוד צורת המצוה בטלה מה\"ת, ואע\"פ שעדיין נוהגת מדרבנן, מ\"מ כל עיקר ענינה אינו כ\"א זכר לדבר, - וזה מתקים שפיר ע\"פ האפן הנהוג, גם אם יש בזה הערמה.", + "ואע\"ג שהדברים יגעים אם דרשינן טעמא דקרא, זהו לענין דינא שלא נעבור על דברי תורה לקולא מצד הטעם, אבל במקום שע\"פ טעמא דקרא הי' ראוי להורות לקולא לגמרי ודאי שפיר דמי להורות, שנוכל לנהוג בדבר ע\"י הערמה המותרת. ועוד י\"ל דהכי שפיר טפי, שאנו מקיימים בידנו את זכר המצוה, עד אשר יבא הזמן המוכשר, שנוכל לקיימה בכל דקדוקיה ויהי' נוהג בה כל יסודה וטעמה; ובמה שאנו מקילים במקום דחק ע\"י איזה היתר של הערמה, הננו מזכירים שאין עוד בידנו כעת צורת המצוה בשלמותה, והעולה בידינו הוא רק זכר שלה, שיחבב עלינו את שלמות קיומה, כשיושלמו אותם התנאים, שבהם מתקימות כל המצות התלויות בארץ כדינו במילואו. וכשנזכה נבחין בין קיום המצוה לזכר בעלמא, שלא זכינו לאור טעמה וצורתה האמתית ועלתה לנו ביגיעה, כדוגמת יו\"ט שני של גליות ושתי חלות, דהוה קרי ר\"י עלייהו: \"חקים לא טובים\", שאין בהם נעם משפט התורה בתמימות חיובה וסידורה, - לבין קיום המצוה כמאמרה, בשוב ד' שבות עמו, שנראה כולנו הדרת המצות התלויות בארץ ונשמח מאד בכל מה שקימנו ונשתמר לנו עד אז זכרון המצוה." + ], + [ + "שינוי המצב בין דורות הראשונים לדורות האחרונים ־ בהיתר המכירה
ומה שאנו סומכים על היתר השמיטה ע\"י המכירה, ולא נמצא מעולם ולא נראה שסמכו ע\"ז החכמים הקדמונים ז\"ל, בזמן בית שני וכל ימי חכמי התלמוד הירושלמי והישוב הנמשך בארץ ישראל אח\"כ בימים הראשונים, אין זה פלא. ושלש סבות בדבר:", + "ראשונה, שמכיון שהיו נוהגים אז איסור פירות שביעית גם בשל נכרים, משום גזירה אטו רוב קרקעות דשל ישראל (עין בקונטרס אחרון לפ\"ד הכ\"ט בסה\"ד), הלא לא הי' אפשר אז להתנהג באפן זה, משא\"כ עכשו, שכבר אין מניעה זו מפני שקרקעות של ישראל בא\"י הם מיעוטא דמיעוטא, ודוחק המצב הלא הוא גורם בהכרח להתנהג בהיתר של המכירה, מכיון שיש מקום לסמוך ע\"ז.", + "ושנית, ששנת השמטה הלא היתה אז קבועה וקימת בזמנה שהיתה חלה בו, ולא נודע אז שום ספק ממנין השנים על שנת השמטה, - ועתה יש לצרף הספק של שנות השמטה, שבא במחלוקת הרמב\"ם והגאונים, וכבר זכר זה המבי\"ט וכתב, שע\"ז אולי סמכו להקל בפירות של נכרי, דכיון דשביעית בזה\"ז דרבנן הוי ספק דרבנן לקולא (והובאו דבריו במשנה־למלך ה' מגילה פ\"א הי\"א).", + "אמנם על כה\"ג, שהספק הוא משני הצדדים ואם נקל בשניהם נעקור תקנת חכמים בודאי, לכאורה הי' ראוי לנו למיזל בתרוייהו לחומרא, וכמו שהעיר במשנה־למלך שם ע\"פ דברי הר\"ן בפ' ערבי פסחים, גבי ד' כוסות דאזלינן בתרוייהו לחומרא משום דאם ניזל הכא והכא לקולא מיעקרא תק\"ח בתרוייהו. אך י\"ל, דבאמת חידוש הוא זה דמשום דמיעקרא תק\"ח חייבים אנו למיזל לחומרא, דלכאורה י\"ל שכיון שאין העקירה בבת־אחת אנו יכולים להקל בכל אחד ואחד, והוי דומיא דשני שבילין (פסחים י' א'), שבזה אחר זה דברי הכל טהורין, והכא נמי כבזה אחר זה דמי, דמן הדין שניהם טהורין אע\"ג דודאי יש כאן אחד טמא, ואפילו באדם אחד אמרינן כן, כדתנן במתניתין (טהרות פ\"ה משנה ג'): שני שבילין, אחד טמא ואחד טהור, הלך באחד מהם ועשה טהרות ונאכלו הזה ושנה וטבל וטהר והלך בשני ועשה טהרות, הרי אלו טהורות\". וכן הא דשתי כתי עדים המכחישות זו את זו, דקיי\"ל כר\"ה (שבועות מ\"ז ב'), דזו באה בפ\"ע ומעידה וזו באה בפ\"ע ומעידה ולא חיישינן כלל למה שבממנ\"פ חדא משקרת, כיון שאינו בב\"א ממש. אלא שזהו חידוש שנאמר כך במקום שתעקר תקנת חכמים לגמרי. ולפ\"ז י\"ל, דסבר המבי\"ט, דכיון דאפשר לקיים שמטה בשל ישראל, אם נקל מצד הספק בפרט אחד, בפירות של גוי, אין קפידא בזה, כיון דמעיקר הדין ספד\"ר לקולא ותקנתא דרבנן לגמרי לא מיעקרא. ולא שייך לומר \"מאי חזית\", דודאי מסתבר לומר דלא חמירי כ\"כ פירות של גוי כשל ישראל, דמ\"מ לא חלה כאן חובת שביעית אקרקפתא דגברא; ולדחיית סברא ד\"מאי חזית\" לאוקמי אדינא די בסברא כל דהיא. ולפ\"ז, אפילו אם היינו אומרים דיש קצת איסור בהיתר מכירה זו מצד הערמה, מ\"מ תקנת חכמים לא מיעקרא לגמרי, ועדיפא מהא דמבי\"ט בפירות של נכרים, שהרי מתקימת מצות שביעית ע\"י מה שלא יעשו המלאכות דאורייתא ע\"י ישראל, כמו שנבאר בס\"ד, וע\"י כמה דברים, שאין עיקר הישוב תלוי בהם, שנשמרים לגמרי מעבודת קרקע, וע\"י זאת המכירה בעצמה, שנעשית בשביל ההיתר, ג\"כ יש זכר לשביעית, ותקנת חכמים אינה נעקרת, ושפיר יש לצרף את הספק במנין השנים, לסמוך לקולא במכירה, בזמננו דוקא שאין אתנו יודע עד מה להכריע בספק זה.", + "ומלבד כל זה, עצם שינוי המנהג, שבדורות הראשונים, שאז לא הי' גדול כל־כך הצורך, לא נכנסו כ\"כ בהיתר הערמה ואח\"כ בדורות האחרונים, כשנתגבר ההכרח, החלו להתיר בזה ולהנהיג כן את הציבור, - זהו ענין רגיל מאד. ובחמץ גופא מצינו שהי' במציאות חמצן של עוברי עבירה כאלה, לא דשבקי היתירא ואכלי איסורא, כ\"א המתאמצים לצאת ידי דין תורה כפי היכולת ורק שעברו לתיאבון משום שאינם יכולים להעמיד עצמם על ממונם (כמבואר חולין דף ד' ע\"א), - מזה נראה, דודאי לא הי' היתר פשוט ונהוג למכור במכירה המובטחת שישוב הכל לבעלים. והיינו, שבכ\"מ שלא היה ההכרח גדול לא רצו חכמי הדורות לפרסם היתר של הערמה, והוי בכלל \"כבוד אלהים הסתר דבר\" כהיתר של \"מוליכו פחות פחות מד\"א\" במי שהחשיך לו בדרך (שבת קנ\"ג ב'), ודבר זה היה מההוראות שאין מפרסמין אותן משום עמי הארץ, דלא לייתו למיסרך; וכה\"ג, דכי מורי רב לתלמידיה מורי להו כרבי מאיר וכי דריש בפירקא דריש כרבי יהודה (חולין ט\"ו א'); וכן הא דאפילו לא קרא אדם אלא ק\"ש שחרית וערבית קיים \"לא ימוש\", ודבר זה אסור לאמרו בפני ע\"ה (מנחות צ\"ט ב'), שכשההכרח מחייב להנהיג כן מפני הדחק אז בודאי מצוה להורות כן, בדברים אלו וכיו\"ב, כדי להסיר המכשול מהנכשלים ולהרויח את הדחק הגדול של אותה שעה. ומשו\"ה החלו גם כן גדולי הדורות להנהיג בפומבי את מכירת החמץ כפי הנהוג, מאחר שנתברכו עסקי התעשיות ובתי החרושת באפנים גדולים, שא\"א הי' בהם בלא פרסום דרך המכירה. וכן גבי עניננו: בימים הראשונים, כשמעמד הישוב הי' בעיקרו של יסוד עבודת אדמה לאכילה, הי' אפשר להנהיג קדושת שביעית כדת בלא היתר של הפקעה, שהרי סוף סוף היו הפירות מופקרים והי' עי\"ז ריוח לענים והי' קרוב לכונת התורה: \"ואכלו אביוני עמך\", על־כן לא נתפרסם אז היתר של הפקעה ע\"י מכירה, אבל בימינו שיסוד הישוב הוא ע\"י מסחר בפרי תבואות המושבות, וכשימנע מהלך המסחר תהרס גם כל פרנסתו ומעמדו על להבא, - במצב כזה ודאי חובה להנהיג את היתר ההפקעה ע\"י המכירה, ע\"פ הסכמת חכמים בכל שמטה, עד אשר ירחם ד' את עמו וארצו וישובו הימים הטובים, ויהי' אפשר גם מצד מהלך המסחר לשמור קדושת השביעית כדינה במילואה, בלא שום הפקעה." + ], + [ + "קדושת הארץ וקדושת המצות
אמנם ידידי הגאון ר' יעקב דוד רידב\"ז שליט\"א, העיר בקונטרס־השמיטה אשר לו: איך אפשר לומר, שנתיר להפקיע את מצות שביעית ע\"י הפקעת המכירה, משום שאנו אומרים שלגבי שביעית בזמן הזה יש קנין לנכרי להפקיע, משום ישוב־ארץ־ישראל, - הרי כיון שאנו מפקיעים אותה מקדושתה אין כאן מצות ישוב ארץ־ישראל.", + "אבל כ\"ז מיוסד רק על הסברא, שאין שום מעלה אחרת לארץ ישראל מלבד מה שעל ידה אפשר לקיים את המצות התלויות בה, והיא לפי זה רק כעין הכשר להמצות התלויות בארץ, לפיכך כשמפקיעים חובת המצות, אפילו ע\"פ הכרח, שוב אין כאן מצות ישוב ארץ ישראל. ובאמת לא כן הדבר; וסברא זו אינה מיוסדת ע\"פ עיקר יסודה של תורה, התלויה ביסוד קדושתה העליונה גם היא בארץ ישראל, ו\"מלכה ושריה בגוים אין תורה\" \"וכיון שגלו ישראל ממקומם אין לך ביטול־תורה גדול מזה\" (חגיגה ה.). כי ארץ־ישראל דומה בזה לתלמוד־תורה: ותלמוד־ תורה, אע\"פ שהוא מביא לידי מעשה המצות כולן, מכל־מקום חלילה לומר, שערכה של תורה איננו כ\"א הכשר למעשה המצות, אבל היא עליונה וחשובה בקדושתה בפני עצמה, עד שאפילו כשלומדין מה שאי אפשר לקים כלל אין שיעור למעלת הלימוד ההוא, ועוד הוא גדול באיזה פנים מן הלמוד שאפשר לקימו במעשה, שהרי זה נחשב ג\"כ עשיה, כדאמרינן (מנחות ק\"יא): \"כל העוסק בתורת חטאת כאילו הקריב חטאת וכל העוסק בתורת אשם כאילו הקריב אשם\", ואין שיעור למעלת התורה של הלמוד בדברים שאין להם שום יחש לעניני מעשים, כי היא בעצמה עליונה מכל; אלא שבכלל גודל מעלתה כלולה גם מעלה זו שהיא מביאה לידי מעשה.- כמו כן היא קדושת ארץ ישראל, אע\"פ שבקדושתה היא מביאה אותנו גם בחורבנה לידי כמה מצות, שאין לנו דוגמתן בחוץ־לארץ, וק\"ו בבנינה, \"מי מנה עפר יעקב\", מ\"מ לא זה הוא כל עיקר מעלתה, עד שנאמר, שאם מתבטל חיובן של כמה מצות או אם יש איזה דוחק, המונע מקיום המצות ומכריח לבקש דרכים כדי להיות נפטרים מהן מפני הדחק, יגרע בזה ערך קדושתה וחבת מצות ישיבתה. כי לא כן הוא, ואפילו אם מפני הדחק צריכים להפקיע איזו מצוה מהמצות התלויות בארץ לא יפול על זה, חס־ושלום, לבם של הזוכים להסתופף בצלצח קדושת חבת נעימת ארץ־חמדה אשר עיני ה' אלהינו בה תמיד, מראשית השנה עד אחרית שנה, \"מה ידידות משכנותיך ה' צבאות נכספה וגם כלתה נפשי לחצרות ד', לבי ובשרי ירננו אל אל חי\". כי עצם ישיבת ארץ ישראל מצד עצמה שקולה היא נגד כל המצות שבתורה, שבכלל כל המצות כלולות גם כל המצות התלויות בארץ. כדאמרינן בספרי (סי' פ'): וישבת בארצם. מעשה ברבי יהודה בן בתירא ורבי מתיא בן חרש ורבי חנינא בן אחי ר' יהושע ורבי יונתן, שהיו יוצאים לחוץ־לארץ והגיעו לפלטום, וזכרו את ארץ־ישראל, זקפו עיניהם וזלגו דמעותיהם וקרעו בגדיהם, וקראו המקרא הזה: וישבת בארצם. וחזרו ובאו למקומם, אמרו: ישיבת ארץ ישראל שקולה כנגד כל המצות שבתורה. ומעשה ברבי אלעזר בן שמוע ורבי יוחנן הסנדלר, שהיו הולכים לנציבין אצל רבי יהודה בן בתירא ללמוד הימנו תורה, הגיעו לציידן וזכרו את ארץ־ישראל, זקפו עיניהם וזלגו דמעותיהם וקרעו בגדיהם וקראו המקרא הזה: וירשת אותם וישבת בארצם. חזרו ובאו להם למקומם אמרו: ישיבת־ארץ־ישראל שקולה כנגד כל המצות שבתורה\". דהיינו, שעיקר קדושתה של ארץ ישראל היא הישיבה בה בעצמה, וממילא נמשכות עם זה הזכיות של המצות התלויות בארץ, אבל גם כשהן נפקעות ע\"י דחק עומדת היא בעצם רוממות מעלת קדושתה, וצריך כל לב וכל רוח ונשמה של כל אחד ואחד מישראל להיות הומה ושוקק לבא להאחז בארץ חמדה, במקום בית חיי עם ד' לדור ודור ולנצח נצחים. על־כן כאשר עלתה על דעתם של אלה החכמים לצאת לחו\"ל מפני איזו מעלה רוחנית, ושקלו עם זה את כבדות קיום המצות התלויות בארץ והכרח הפקעתן אז בכמה פרטים,- זכרו את הפסוק הזה: \"וישבת בארצם\", שכנראה דיקו מה שקראה אותה תורה \"ארצם\", שזה מיותר, להודיעך, שאפילו קודם הכיבוש הגמור, שעדיין לא נתחיבו בכמה מצות התלויות בארץ, שהיא נחשבת עדיין ארצם של הגוים מבלי היות בה עוד כל המצות במלואן, גם אז צותה התורה על הישיבה בה ואין חבת קדושת מצות ישיבת־ארץ־ישראל נגרעת מערכה כלל. והרי היא בעצמה שקולה גם בפרטיותה כנגד כל מצותיה של תורה, ואינה רק הכשר לקיום המצות, וממילא אין לבוא שום רפיון־ידים, בחשק־אהבתם של ישראל לארץ ישראל, אם מפני הכרח המצב הירוד של אחר החורבן, מפני נגישות חגוים או דחק פרנסה, יוכרחו להפקיע חיוב איזו מהמצות ע\"י איזו תחבולה, המותרת בשעת הדחק ע\"פ דין־תורה, כהא דפרוזבול וכמו \"דורות האחרונים, שהיו מכניסים פירותיהם דרך גגות, חצרות וקרפיפות, כדי לפוטרן מן המעשר\" (ברכות ל\"ה ב'), שהיו מערימים בזה מפני דחקם, כדי שיוכלו להאכיל לבהמה דחשיבא אכילת עראי אפילו בקביעות, ולאדם באכילת עראי דוקא, כדכתבו תוס' (גיטין פ\"א א' ד\"ה דרך).", + "וכן בספר כפתור־ופרח (פרק י') האריך בטוב־טעם לבאר, שקדושת ארץ ישראל היא מעלה בפני עצמה חוץ מקדושת המצות התלויות בארץ, אלא שמצורף לזה היא מעוטרת, מפני יקרת מעלתה ושלמות ישראל התלויה דוקא בה, - במצות רבות התלויות בארץ. וכתב שם: \"וכן יעקב אבינו ויוסף הצדיק ואדוננו משה ע\"ה כולם היו משתוקקים להקבר בארץ ישראל בהיותם חוצה לארץ, ואע\"פ שעדין לא נכבשה, מצורף לזה הכונה בעשית המצות התלויות בארץ\". עוד שם: \"שלא יאמר לי איש הא בהא תליא, כלומר אין חיוב מתנות שם (קאי על מקומות שלא כבשום עולי בבל) דאורייתא, וכן אין שם מעלת הארץ וכו', וזה ששבעים שנה של גלות בבל בטלה קדושת הארץ בכל חלקיה וכו', הרי שפרט לך (בעל התרומה ז\"ל) ביטול הקדושה, לדעתו, שאינו אלא לענין תרומ\"ע, ובכמה מקומות חזר זה הלשון כו', אבל קדושת הארץ כולה, לגבולותיה המוגבלים בתורה וטהרתה, ומעלתה לחיים ולמתים והיותה נחלת ד', מקדושה ראשונה־ולהלן, כדקאי קאי, לא בצר, לא בזמן הגלות שהי' בבבל וגם לא בגלותנו היום כו', אמר רבי יוסי וכי משעה שעלו לבבל כלום נפטרו אלא מן המצות התלויות בארץ, וא\"כ הארץ לא בטלה אלא מהן לבד כו', שאם לא היה כן והוה ליה כחוצה־לארץ, אם־כן כל אותם שבעים שנה, הצדיקים אשר נקבו בשמות, שנודע קבריהם בארץ, עמדו כל אותן שבעים בחוצה־לארץ בתוך קבריהם, או האבות הקדושים היו נקברים בחוצה־לארץ עד שבאו ישראל עם עזרא, או ירושלים, שקדושתה לעולם, היתה בחוצה־לארץ כל אותו זמן. הלא הם ע\"ה היו חוששים, שמא יבא יובל ויוציאם מכלל קבור בקבר שהוא שלו (ע' ב\"ב קי\"ב א'), - ולא יהיו חוששין, שיבוא גלות ויוציאם מכלל קדושת הארץ כו'. ואם שמא לא חזר עזרא לכבוש חברון ושכם ודרך אפרת, ותמנת סרח וגבעת פינחס והגבעה בארץ בנימין, האבות הקדושים ורחל אמנו ויוסף הצדיק, ויהושע בן נון ואלעזר הכהן ושאול בן קיש, היו נקברים בחוצה־ לארץ ולא היו בכללו וכפר אדמת עמו, ולא בכלל הטוב המגיע למי שקבור בארץ ישראל, - זה חלוף לא יתכן\" וכו'. - אלה הם דברי פי חכם, האמורים מיסוד שורש קדושת הארץ, שהיא עליונה גם מקדושת המצות כלן ואדרבא היא משפעת מקדושתה על קדושת המצות כלן.", + "ואם כך היא המדה גם ביחש־הפרט של כל יחיד ויחיד, שמחויב הוא בודאי בכל כחו ואונו להוציא מן־הכח־אל־הפעל את חיוב התשוקה, לבא להאחז בארץ ישראל, ולא ישקע את עצמו בארץ־העמים, אשר \"בגוים אין תורה\" (ספרי פ' עקב) ו\"דומה כמי שאין לו אלוה\" ו\"ישראל שבחוץ־לארץ עובדי עבודה זרה בטהרה הם\", - כמה כפולה ומכופלת היא לאין שיעור וערך המצוה הגדולה הזאת ביחש אל הכלל! על־כן בכל עת אשר אנו רואים, שמתחילים ישראל לשום לבם לשוב לארץ־ישראל, והם מוציאים לפעל את תשוקת לבבם זאת במכסת נפשות, עדה וקהל, אנו מכירים בזה יד ד' שהואיל לזכות את ישראל במצוה הגדולה הזאת, השקולה כנגד כל המצות שבתורה מצד עצם־עצמותה. ואם יזדמן, שע\"י חיוב של איזו מהמצות התלויות בארץ יכבד ענין הישיבה בארץ, לפי המצב הדחוק והפרנסה המצומצמת, - אשר כך היא המדה בתחלת התנוצצות אור גאולה וישועה, כדכתיב: \"כי עם בציון ישב בירושלים בכו לא תבכה חנן יחנך לקול זעקך, כשמעתו ענך. ונתן לכם ד' לחם־צר ומים־לחץ ולא יכנף עוד מורך, והיו עיניך רואות את מורך\", - באופן, שע\"י מניעת ההפקעה של איזו מצוה או מניעת הוראה לקולא, במה שהוא אפשר ע\"פ גדרי תורה, יבא ביטול או עיכוב לענין המצוה הגדולה והכללית של ישיבת ארץ ישראל, - אז בודאי חיובא רמיא על כל בעל־הוראה, להיות עיניו ולבו תמיד בטובתם של ישראל, ולא לחוש כלל למה שמפקיעים לשעה איזו מצוה מפני ההכרח; כי סוף־כל־סוף ישיבת ארץ ישראל מצד־עצמה היא שקולה כנגד כל המצות. ולא עוד אלא, שהמשכתם של ישראל לבא לארץ־ישראל, היא הגורם היסודי לכל התשועות ולכל הקדושות. אשר הוא יביא ממילא, בכלל כללות ישועתם של ישראל, לקיום כל המצות שבתורה כלן ומצות התלויות בארץ בפרט, במעלה קדושה מאד, שאי אפשר לחשוב על דוגמתה כלל בטומאת ארץ העמים.", + "אמנם בודאי צדקו מאד דברי הגאון בית־הלוי ז\"ל בתרעמתו נגד אותם, אשר באו לעקור המצוה בסברות שדופות־קדים, בלא שום הפקעה ובלא שום הגדרה וחלוק בין מלאכות של תורה לשל דבריהם, - כי אנו צריכים לעסוק בענין קדוש זה, בכבד־ראש ויראת־ד', גדולה וטהורה, למען שמו הגדול ולמען עמו ונחלתו. וכן כמה חסדאין מיליה שם, שהאריך להראות, כמה גדולה היא מצות שביעית וכיוצא בה מן המצות התלויות בארץ, אפילו אם נפטרנו מהן מן התורה ע\"י הפסק היובל, שמ\"מ הן בכלל אזהרת חז\"ל בספרי, (פ' עקב סמ\"ג) שדרשוה על דברי ירמיה: \"הציבי לך ציונים, - היו מצוינים במצות\". והרבה עד אין קץ יש, ואנו חיבים בודאי, להעיר ולעורר באהבת נעמן וגדל ערכן של המצות בכלל ומצות ארץ־חמדתנו ובית־חיינו בפרט, שהן מציבות אותנו להיות לעם לד' אלהינו, לחיותנו עדי־עד; ואפילו מה שיש פנים להפטר ממנו ע\"י איזו תחבולה, ג\"כ נאה ויאה לעם קדוש שומר אמונים, - ובפרט ליושבים בארץ ד' וחבל נחלתו, - שיתמלאו באהבת ד' יתברך וחשק מצותיו וישתדלו לקים באהבה גם את זה. אבל מצד משקל אהבת השם יתברך, אהבת המצות ואהבת הארץ וקדושתה המחוברת באהבת כללות האומה, עם בחר לו י־ה, ישראל לסגולתו, צריך הענין למשקל, כחק משקל החסידות, שעל זה נאמר \"ושם דרך אראנו בישע אלהים\", ומה שהמצב גורם ומכריח להקל ולהפקיע, אשר אי לאו־הכי תתבטל או אפילו תתעכב התרחבות ישוב ארצנו הקדושה, חלילה לומר לבחור בזה במדת־חסידות להחמיר, במקום שיש פנים להקל בפרטי המצות, ולגרום ע\"י חומרא זו קולא נוראה של ביטול ופחת מצות ישיבת־ארץ־ישראל, השקולה כנגד כל המצות, אל הכלל כולו.", + "לפיכך בימינו, אשר אחרי ההפקעה של המכירה, עם הזהירות שלא להרחיב את הדבר בלא גבולי וגדרי התורה, חלילה וחלילה; שלא להתיר כ\"א מלאכות דרבנן ע\"י ישראל, ודוקא במקום הדחק ובמה שנוגע לעיקר קיום הישוב, לתור אחרי כל העצות אשר ע\"פ חז\"ל, בקיום יתר פרטי חובת שביעית, ולהזהר בכל ההלכות היוצאות ע\"פ הוראה ברורה לפי הכרח מצב הישוב, בכל פרטי פרטיהן, יחד עם ההערה הנכונה תמיד, לחבב וליקר את המצוה הקדושה והחביבה הזאת, ולהזהר בה שאפילו כשהיא נשארת בידינו בתור מדת־חסידות, אפילו אחר כל ההפקעות כלן, אין לשער גדל ערכה וקדושתה, ואור ההיים הגנוז בה לעטרת גאולה וישועה, - הלא לא נעקרה בזה, חס־ושלום, מצות שביעית מישראל, ופרטים רבים ממסכת שביעית הם הלכה ומורין כן; ואם לא יצורפו למעשה בקדושת השביעית עם כל הנ\"ל ההיתרים המיוסדים ע\"פ דעת רבותינו הראשונים כדרכה של הוראה בכל שעת הדחק וצרך רבים ובפרט גדול ועצום כזה, הלא תסובב רעה רבה בישיבת ארץ ישראל; וכשמפקיעים לשעה את חובת המצות התלויות בארץ, ע\"י מכירה של היתר, לא ירדה בשביל־כך ארץ ישראל מקדושתה, וכמו שבארנו בקדושתה היא קימת, לגבי כל המעלות וכל הברכות, האמורות לכלל ולפרט, וכל הקדושות העליונות הקשורות בארץ ישראל לעדי עד, בין כשהיא בידי ישראל ובין כשהיא מכורה לנכרים וכמבואר לעיל בדיוק הספרי מ\"וישבתם בארצם\", וחוץ ממה שההפקעה אינה אלא לשעה וקיום ישוב ארץ ישראל הוא לדורות, וע\"י התחזקות ישוב ארץ ישראל תשבנה לנו כל החמודות הקדושות כלן וכל המצות התלויות בארץ בכללן, ודמי ל\"אמרה תורה חלל עליו שבת אחת כדי שישמור שבתות הרבה\", - חוץ מזה, גם מצד עצמה באותה השנה עצמה מתקימת מצות ישיבת ארץ ישראל, השקולה ככל המצות שבתורה, בכל קדושתה והדר־עליון השורה בתוכה,- נמצא שיש מצוה להפקיע את המצוה לשעה, במקום הכרח, כדי לקים את מצות ישיבת ארץ ישראל, והמחמיר בזה יותר מן המדה, האפשרית להקל, אחר כל טרח ועמל העיון האפשרי בחדרי־תורה, הריהו נוגע בנחלת ד', מונע צמיחת קרן ישועת ישראל ומבטל מישראל את המצוה העליונה והקדושה של ישיבת ארץ ישראל, השקולה ככל המצות כלן. -", + "ואין לנו ללכת כ\"א בדרך ד', \"כאיש אשר אמו תנחמנו כן אנכי אנחמכם\", וצריכים אנו להשקיט לב היושבים והמתישבים באה\"ק, שהם מוכרחים להשתמש בדרך היתר זה כפי המדה המוכרחת, להודיע אותם כי אשרי חלקם וכי טוב גורלם, שזכו לשבת בנחלת ד' ושהם שמים לב לקיום המצות התלויות בארץ כפי כחם, ומה שאי־אפשר לקימן הם מתנהגים בהן ע\"פ דרכי הוראות חכמים להפטר מחיובם עד עת רצון. וחלילה להוציא לעז על ישראל קדושים שבי ארץ שביה, המתנחלים על אדמת הקדש, השבים לבצרון ומיסדים יסוד מעלה ופתח תקוה וגאולה לבית ישראל, אשר באור ארץ חיים יאיר אופל גוי לא־אלמן. \"ואתה אל תירא עבדי יעקב ואל תחת ישראל, כי הנני מושיעך מרחוק ואת זרעך - מארץ שבים, ושב יעקב ושקט ושאנן, ואין מחריד\".", + "הנה אחרי כל האמור למעלה, אע\"פ שיש פנים לכאן ולכאן במחלוקת הב\"י והמבי\"ט, אבל בשביל כך בודאי לא ישוב חיוב שביעית בשדה של נכרי שהיא מופקעת, כדאמרינן שיש קנין לנכרי להפקיע מידי שביעית בשביעית בזמן־הזה, כמו שזוהי דעת כל רבוותא קמאי הנ\"ל. והב\"י נוטה לומר שגם דעת הרמב\"ם כך היא; ואע\"פ שיותר נראה לומר שהרמב\"ם לא נחית לכך, מ\"מ כדאי הם הגדולים שמנינו לסמוך עליהם בשעת־הדחק, במה שהרבים סוברים שהוא דרבנן. ויש גם מי שאומרים שהיא רק מדת־חסידות דעלמא בזמן־הזה. מצורף לזה מה שיש סברת ארנונא, שעוד אין הדבר ברור שאין לסמוך על־זה להתיר את כל העבודה של כל השדה, כדעת הלכות־ארץ־ישראל. ונוסף מה שישנם ספקות במנין שנת־השביעית. והיתר שמתירים בעבודות שהן בעצמן דאורייתא אינו אלא על־ידי נכרים, שהוא איסור שבות בדבר שאין בו סקילה, שעדין אין הדבר ברור שנפשטה האיבעיא לחומרא (בבבא־מציעא צ' א'). ואע\"ג דנקטינן לחומרא בזה מ\"מ יש צידוד גדול בדבר. ובפרט, שאחרי המכירה אין כאן אפילו שבות, שהרי הכל מודים שסומכים על מכירות כאלה במילי דרבנן, וכיון שאין הקרקע של ישראל, אפילו אם נאמר שלא נפקעה קדושתה, אין כאן שבות עליו במה שהגוי עובד בקרקע השייכת לגוי. ומה שעושים ע\"י ישראל היינו רק מלאכות דרבנן, במקום הדחק בשאי אפשר באפן אחר. ובדבר איסור הסחורה והביעור וההוצאה לחו\"ל, כל מה דאפשר ודאי צריך לאהדורי אחרי כל דרכי־ההיתר האמורים. - ואפילו המבי\"ט, המחמיר גבי קדושת שביעית בשל גוי, הודה שאין בהם חיוב ביעור והתירה בסחורה, ובקש על־זה טעמים נדחקים לסמוך עליהם מפני רוב הדחק (כמבואר בדבריו באבקת־רוכל). *) והמוהרי\"ט הוסיף שנפקעה קדושת שביעית מפירות של גויים, מטעם ובאו בה פריצים וחלליהו (נדרים ס\"ב א' וע\"ז נ\"ב ב') ושם כיון שפרצום נעשו חולין, והיינו כיון שהגוי משמר וסוחר בהם הרי הוא גוזל בזה מהקודש של שביעית ע\"כ נפקעת קדושתה,", + "אחרי כל אלה אין מקום לערער על דרך־הוראה כזו, במקום דחק שנוגע להפסד של רבים, אפילו אם לא הי' הדבר נוגע לישיבת ארץ־ישראל. וק\"ו שהדבר נוגע ליסוד חיי־נפש של ישיבת ארץ־ישראל, ולא נקבעה בזה שום הלכה קבועה, רק בתור הוראת־שעה: כשיתברר הדבר לב\"ד הגון, הבקי במצב הישוב ובסדריו שאין דרך אחרת לקיומו של הישוב, - יעשה את מעשיו לשם שמים, וד' עמו." + ] + ], + "Laws of Shemitah": [ + [ + [ + "מצות עשה לשבת מעבודת הארץ ועבודת האילן בשנה שביעית, שנאמר: ושבתה הארץ שבת לד', ונאמר: בחריש ובקציר תשבת; וכל העושה מלאכה מעבודת הארץ או האילנות בשנה זו ביטל מצות עשה, ועבר על לא תעשה, שנאמר: שדך לא תזרע וכרמך לא תזמר. ויש מי שאומר* שגם אם הנכרי עובד בשדה של ישראל עובר ישראל על מצות עשה של שביתת הארץ, כשם שאם נכרי עושה מלאכה בבהמתו של ישראל בשבת עובר הישראל על מצות עשה של שביתת בהמה-שהתורה תלתה את השביתה בארץ, שנאמר: ושבתה הארץ שבת לד'. ע\"כ אין הפרש מי הוא העושה את המלאכה בעבודת הארץ ישראל או נכרי. אע\"פ שלענין העברת הלא תעשה של \"שדך לא תזרע וכרמך לא תזמר\", וכל יתר המלאכות שפרטה תורה לאיסור, שתלה אותן הכתוב באדם העושה את המלאכה, ודאי אם הנכרי עובד ועושה את אלה המלאכות, אין הישראל עובר בלא תעשה של תורה; אבל לענין העשה של שביתת הארץ עובר הישראל גם בעבודתו של הנכרי בשדהו של ישראל. ולפי זה יהיה אסור להשכיר שדהו לנכרי בשביעית, אע\"פ שהנכרי עושה בה את עבודתו לצורך עצמו, שהרי השדה היא בעצם של ישראל בקנין גופה, ושכירות איננה מפקיעה את קנינו של ישראל, ונמצא שעובר הישראל בעשה ע\"י עבודתו של הנכרי. ויש* אומרים, שמותר להשכיר לנכרי שדה של ישראל, ואין איסור של שביתת הארץ אפילו בעשה שבה, כ\"א אם ישראל, שהוא בר חיובא דשביתה, עובד את הארץ, אבל כל זמן שאין ישראל בעצמו עובד אין זה מבטל שביתת הארץ במה שעובד הנכרי, כיון שאיננו מצווה מצד עצמו על שביתת הארץ. - אלא שהצריכו שתהיה השכירות בהבלעה, דהיינו איזה זמן לפני השביעית ואחריה יהיה ג\"כ נכלל בכלל ההשכרה, שלא יהיה ניכר שמשכירו לשם עבודה בשביעית, ואין זה התנאי של ההבלעה ענין לגבי המצוה של שביתת הארץ מן התורה, אלא מעלה בעלמא והרחקה מן הכיעור." + ], + [ + "אינו לוקה מן התורה, אלא על הזריעה או על הזמירה, ועל הקצירה או על הבצירה. ואחד הכרם ואחד שאר האילנות. וחרישה, אע\"פ שאין לוקין עליה, יש אומרים,* שהיא אסורה מן התורה. ויש* אומרים, שאינה אסורה אלא מדברי סופרים, כמו כל התולדות ואבות־המלאכות, שחוץ מאלה הארבע המפורטות, שאינן אסורות כ\"א מדרבנן." + ], + [ + "וזמירה בכלל זריעה, ובצירה בכלל קצירה, ולמה פרטן הכתוב, לומר לך על שתי תולדות אלו בלבד הוא חייב ועל שאר התולדות שבעבודת הארץ, עם שאר האבות שלא נתפרשו בענין זה, אינו לוקה עליהן. אבל מכין אותו מכת מרדות. ואילנות וצמחים שבתוך הבית, ספק * הוא אם יש בהם איסור משום שביעית, אפילו באלו האבות והתולדות המפורשים. ובשביעית בזמן הזה דרבנן* יש להקל* במקום הפסד. והקדש* נוהג בו דין שביעית כמו בהדיוט לכל דבריו. ובשדה של הפקר יש להסתפק* אם יש בו דין שביעית." + ], + [ + "כיצד, החופר או החורש לצורך הקרקע או המסקל או המזבל וכיוצא בהן משאר עבודת הארץ, וכן המבריך או המרכיב או הנוטע וכיוצא בהן מעבודת האילנות מכין אותו מכת מרדות מדבריהן. והעושה את כל עבודת הקרקע כולה בשביעית כדרכו בכל השנים, ואע\"פ שלא זרע וזמר ולא קצר ובצר, כגון שהיתה לו שדה כזאת שהיתה צריכה רק לנטיעה להברכה והרכבה, זיבול וחרישה וכיוצא בהן, ועבד אותה בלא שינוי מדרכי העבודה בכל השנים, נראה שהוא עובר בעשה של תורה." + ], + [ + "אין נוטעין בשביעית אפילו אילן סרק. ולא יחתוך היבולת מן האילנות. ולא יפרק העלין והבדים היבשים. ולא יאבק את צמרתו באבק. ולא יעשן תחתיו כדי שימית התולעת. ולא יסוך את הנטיעות בדבר שיש לו זוהמא כדי שלא יאכל אותן העוף כשהוא רך. ולא יסוך את הפגין ולא ינקוב אותן. ולא יכרוך את הנטיעות ולא יקטם אותן. ולא יפסג את האילנות. וכן שאר כל עבודת האילן. ואם עשה אחת מאלה בשביעית מכין אותו מכת מרדות. ונראה שמה שאסור לנטע אילן סרק בשביעית, הוא אסור* אפילו אם איננו מתכוין לגידול העצים כ\"א לעשות סייג לכרמו לגנתו ולשדהו, וכיוצא בזה. י\"א, שאסור להסיר* ענבים יבשים מן האילן.* ונראה שהוא דוקא כשמכוין בזה לרפואות האילן, ולא לאכילה* וי\"א שאסור לחתוך ולהסיר שום דבר של יבשות מן האילן, שזהו ענין הסרת היבלת. וי\"א שאסור לחתוך עלין מן האילן להקל על האילן,* גם כשאין העלין יבשים. וי\"א שאסור להסיר את האבנים הנתונים על עקרי האילנות, וכן אסור לכסות את עקרי האילנות בעפר, אם הם* מגולין. ויש מי שאומר* שכל עבודה שהיא רק להעמיד האילן, ולא להשביחו, שהיא מותרת בשביעית כמו שיתבאר, אינה מותרת כי אם כשאינו עושה את העבודה בגוף האילן, כ\"א בקרקע, אבל כשהוא צריך לעשות את העבודה בגוף האילן אסור אפילו להעמיד אותו על מכונו שלא יתקלקל. ויש אומרים שאין חילוק בזה,* וכל שהוא רק להעמיד את האילן על עמדו מותר אפילו אם העבודה היא בגוף האילן עצמו, ולא דוקא בקרקעו ובשרשיו, ולפיכך סוברים הם שמותר לסוך את האילן בזוהמא, כדי לשמור אותו שלא יאכל אותו העוף כשהוא רך או כדי שיתרחקו התולעים ממנו, שכ\"ז הוא להעמיד את האילן.* ולפי זה מותר לגפר את הגפנים בגפרית, שהוא כדי להמית היצורים הקטנים המזיקים את הגפן. וכן כל הרפואות שעושין נגד מחלת הגפנים הנקראת פילקסירה, מותר לעשות לפי דעה זו אפילו בגופו של אילן.* וכן מותר למרח זבל לפי זה כשיש מכה באילן ונשרה קצת קליפתו, כדי להעמיד את האילן שלא ימות, אבל אסור לעשות שום עבודה כדי לחזק את האילן ולהברותו יותר כדי להשביחו. ואם* נקטם הנוף קודם שביעית מותר לסוך שמן במקום הקטימה כדי שלא ימות האילן.* ונראה שהוא הדין אם נקטם בשביעית גופא ע\"י איזה סבה, אם יש צורך לסוך שמן במקום הקטימה כדי שלא ימות האילן מותר, אלא, שאסור לקטום את הענף בשביעית כדי שישביח האילן, שזהו ממלאכת הזימור האסורה וי\"א* שמותר גם להשקות את האילן מים, ולזבלו בזבל אם יש צורך בדבר שלא ימות, ואינו אסור כ\"א להברותו יותר. וי\"א שזיבול בקרקע לעולם אסור, אפילו אם הוא כדי שלא ימות האילן, ולאוקמי אילנא ג\"כ אסור, שכל מה שהוא* עבודה שבשדה ובכרם לא הותרה משום לאוקמי אילנא, ומה שמותר לזהם הוא רק כשמשים את הזבל על האילן עצמו, שהיא עבודה מיוחדת רק לאילנות היא מותרת כשהיא לאוקמי אילנא ולהחזיקו במעמדו שלא ימות. ומה שאסור לכרך את הנטיעות* יש אומרים, שהוא לקבץ הענפים המתפשטים ונמשכים על הארץ ולקשר אותם ע\"י כריכה, שיעלו למעלה במישור. וי\"א* שהוא לכרוך אותם בדבר המגין עליהן בחמה מפני החמה ובצינה מפני הצינה. ולפירוש זה* צריך לבאר, שאם כריכה זו היא להציל את האילן שלא ימות, או שלא יגרע מערכו ולהעמידו על מעמדו, אז אינה אסורה כ\"א לדעה הראשונה, הסוברת שכל עבודה שהיא בגוף האילן אסורה היא אפילו להעמידו על מעמדו. אבל לדעה השניה שביארנו, שכל מה שהוא להעמיד האילן על מעמדו מותר אפילו אם העבודה נעשית היא בגוף האילן, אז מותרת הכריכה באופן זה, ואינה אסורה כי אם כשהיא נעשית רק כדי להשביח את האילן ולהברותו יותר. ומה שאסור לקטם את הנטיעות, יש* אומרים שהוא לשבר את ראשי הענפים כשיש לזה צורך. ויש* אומרים שהוא לכרות קצת מהענפים. ואם* תעשה פעולה זו כדרך הזמירה בלא שינוי יש לאסור אפילו אם היא לצורך העמדת האילן על מצבו, שלא מצינו היתר לאוקמי אילנא כ\"א בתולדות שהן אסורות רק מדרבנן, אבל עצם זמירה, שהיא אסורה מן התורה, יש לומר שאפילו לאוקמי אילנא ג\"כ אסור. אבל* כשתעשה באופן משונה מדרך הזמירה, שאז בודאי אינה אסורה מה\"ת, אז אם היא* לאוקמי אילנא יש להתיר להדעה השניה שכתבנו לעיל, הסוברת שלאוקמי אילנא מותר אפילו אם העבודה נעשית בגופו של אילן. ומה שאסור* לפסג את האילנות, היינו לסמוך בעצים אילן שהוא רענן יותר מדאי. ולהסוברים שמותר לאוקמי אילנא בכל מיני עבודות, לא נאמר איסור זה כ\"א כשהוא יכול לעמוד בלא סמיכה ג\"כ על מעמדו, אלא שלא יוסיף להתגדל, אבל אם עלול הוא להיות פוחת ע\"י מניעת הסמיכה מותר לסמוך אותו כדי לאוקמי.* ואסור לנכש, בין כשעוקר לגמרי את העשבים הרעים, בין כשחותך אותם מלמעלה ומשאיר את העיקרים. וכן* אין עושין בתים, לעשות צללים על הנטיעות להגן עליהן בחמה מפני החמה ובגשמים מפני הגשמים. גם בזה נראה, שאין האיסור כ\"א באופן שאין בזה הכרח לאוקמי אילנא כ\"א לאברויי ולהוסיף שבח, לפי הדעה השניה, ויש מקום לומר שעשיית בתים, אם היא לאוקמי אילנא מותרת לכל הדעות, שאין זה מעשה עבודה בגופו של אילן, והאיסור* הוא רק כשהוא לאברויי אילנא ולהוסיף בו גידול בעצו או בפירותיו. וכן אין מכוונים*, שהוא לקוץ את הקוצים היוצאים מן האילן, המזיקים את הפירות. וזה אסור לכל הדעות, שאפילו להאומרים שמותר לעשות עבודה שהיא לאוקמי אילנא, אפילו בגוף האילן, זהו דוקא להעמיד את האילן, שיהי' ראוי לעבודתו לאחר השמיטה, אבל עבודה שהיא לצורך הפירות לעולם אסורה, שמה שהוא לצורך הפירות הפקיעה תורה, שהפקירה את פירות שביעית לכל, וסלקה יד הבעלים מהם, ואפילו כשהם נאבדים אסור לעשות עבודה בשבילם. ואין* סומכין את האילנות בקנין ודוקרנים מן הצדדים, ואם הוא לצורך הפירות לעולם אסור, ולצורך גוף האילן אם הוא לאברויי אסור, ולאוקמי נראה דשרי אליבא דכו\"ע, שאין עבודה זו בגוף האילן ממש. ואסור* לסתת את האבנים, כדי לישר אותם בשביל הכנת הקרקע לעבודה. וכן* אין מוותרין את הגפנים, הקשורים בקנים הנסמכים אליהם, להתירם מן הקנים כדי שיהיו בריוח. ואין* משמטין הקנים מתחת הגפנים.*. ובמקומות שנהגו לותר ולשמט קודם לחג הסוכות של שמינית מוותרין ומשמטין את הקנים, ואין חוששין משום עבודה של הפירות שהם גידולי שביעית, ובמקומות שנהגו לותר ולשמט לאחר החג מותרין ומשמטין לאחר החג. ונראה* שאפילו במקומות שנהגו לותר ולשמט רק אחר ההג, אין המנהג מיוסד כ\"א על הויתור של הענפים מן הפקעת ולמעלה, ממקום שהם מתחילין להיות מתפצלים, וכן שמיטת הקנים ממקום שזה ניכר שהוא בשביל עבודת הפירות, ויש בו מקום להחמיר משום קדושת פירות שביעית, שיהיה לזכרון שנוהגת בהם קדושת שביעית כיון שגדלו בשביעית, אבל למטה מן הפקעת, ששם אין שייך כלל לפירות כ\"א לאילן, אין בו מקום לשום מנהג להחמיר כלל בוויתור הגפנים והשמטת הקנים, מראש השנה של שנה שמינית. וכשנוטל* את הסמיכה של הקנים מהגפנים בשנה שמינית, בשעה המותרת, מותר ליטול עמה ג\"כ את הקוצים של האילן, שהם מזיקים את הפירות, אפילו כשיש שם עדיין מפירות של שביעית. אבל בשביעית אסור ליטול את הקוצים המזיקים את הפירות, כמו שביארנו. תאנה שנתקלפה אין טחין אותה בטיט מפני שהיא עבודתה,* שאצל תאנה אין בזה שום קיום האילן, לעשות דוקא כדרך העבודה בטיט. וזיהום שמותר באילנות הוא דוקא למרח בזבל, כשנשרה הקליפה ע\"י מכה שבאילן, שאז יש לחוש שימות האילן, והוי העבודה לאוקמי אילנא, אבל תאנה שנשרה קליפתה שלא ע\"י מכה באילן אסור לטוחה בטיט דוקא. - נמצינו למדין, שתאנה שנשרה קליפתה, שלא ע\"י מכה, ורצה לטוחה בטיט, ודאי אסור. ושאר אילנות, חוץ מן התאנה, שנשרה קליפתו ע\"י מכה, ובא למרח עליה בזבל, ודאי מותר לדעת הסוברים שמותר לעשות העבודות לאוקמי אילנא אפילו בגופו של אילן. אבל למרח תאנה בטיט כשבאה ההתקלפות שלה ע\"י מכה, וכן למרח שאר אילנות בטיט אפילו שנשרה קליפתן בלא מכה, או למרח תאנה בזבל, בין כשנשרה קליפתה ע\"י מכה בין שלא ע\"י מכה, בכל אלה יש להסתפק אם מותר בשביעית. וראוי ללכת בזה אחר אומד הבקיאין: אם הדבר נדרש לאוקמי אילנא יש להתיר במקום הפסד, ואם ע\"פ הבקיאות יהיה הדבר רק לאברויי אילנא אסור." + ], + [ + "אין מציתין את האור באישת הקנים, מפני שהיא עבודת קרקע. ואין מלמדין את הפרה לחרוש אלא בחול. ואין בודקין את הזרעים בעציץ מלא עפר. אבל בודקין אותן בעציץ מלא גללים. ושורין את הזרעים בשביעית כדי לזורען במוצאי שביעית. ומקיימין את האלויי (מין ממיני ירקות הרכים העולים מאליהן) בראש הגג אבל אין משקין אותו. י\"א* שמציתין אור במקום שהשרצים, המזיקים את השדות, הנקראים אשות, נמצאים שם, כדי לכלותם. י\"א* שאסור להצית את האור באישת הקנים, גם כשאינו מתכוין בשביל עבודת הקרקע. שתתיפה עי\"ז הארץ ותהיה מוכנת יותר לזריעה, אלא שהוא מתכון כדי שיתגדלו הקנים הנשארים בריוח יותר, והויא עבודת אילן. י\"א* שהזרעים שבדקן בעציץ מלא גללים בשביעית וצמחו, אין איסור לקיימן, כמו שאסור לקיים צמחים הרכים משום מראית עין שלא יחשדו אותם שזרעו בשביעית באיסור, אלא מותר לשייר אותם למוצאי שביעית. ומקיימין* ספיחים בראש הגגות, ועושין מעשה בקיומן. ואין חוששין עליהם לא משום איסור של ספיחי שביעית, שאסורים באכילה כמו שיתבאר במקומו, ולא משום עבודת הארץ במעשה שעושה לקיום הספיחין ההם, הואיל והם אינם ע\"ג הארץ כשאר הצמחים, כ\"א בראש הגגות. וי\"א* שמקיימין כל מיני עלין העולים בגג, אבל אין משקין אותם, ולא דוקא מין מיוחר הנקרא אלויי, אלא כל העלין העולים בגג מקיימין אבל לא משקין, ואין חוששין על הקיום משום מראית העין. אישות *)* ועכברים שמפסידין בשדה אילן מותר לצודן כדרכו בשביעית, שחופר גומא ותולה בה מצודה, אפילו בשדה הלבן הסמוכה לשדה האילן מותר לצודן כדרכו, שיוצאין ממנה ומפסידין האילנות. ואם אינה סמוכה לשדה אילן אין צדין אותם אלא ע\"י שינוי, שנועץ שפוד בארץ ומנענעו לכאן ולכאן, עד שנעשית גומא ותולה בה המצודה. וי\"א* שבשדה הלבן הסמוכה לשדה האילן, אינו מותר אלא ע\"י שינוי, ואם אינה סמוכה לשדה אילן אסור אפילו ע\"י שינוי. וי\"א* שאין צידה אסורה אפילו בשדה הלבן רק אם הוא צריך לסקל ע\"י זה את האבנים, ולפי זה נראה שכל זמן שאינו צריך לסלק את האבנים ע\"י הצידה, אין עצם הצידה ענין לעבודת קרקע כלל, ומותרת היא בשביעית. ויש* מי שנראה מדבריו, שאין שום איסור בצידת האישות והעכברים בשביעית, מצד עצמה, כל שאינו מסקל את השדה." + ], + [ + "סוקרין את האילן בסקרא. וטוענין אותו באבנים. ועודרין תחת הגפנים. והמקשקש בזיתים אם להברות את האילן אסור. ואם לסתום את הפצימים מותר. והוא שמותר לעשות אלו הפעולות, לסקור את האילן בסקרא ולטעון אותו באבנים, אפילו* באילן שהוא משיר פירותיו, שעושה כן, לסוקרו בסקרא, כדי להודיע צערו לרבים ורבים יבקשו עליו רחמים, וטוענו באבנים, כדי שיכחש חילו ולא ישיר את פירותיו,* שהשרת הפירות באה לו ע\"י לחותו ושומנו. והוא הדין שמותר לעשות לפי זה רפואות אחרות, בין בדרך הטבע בין בדרך הסגולה, להעמיד את הפירות באילן, שלא ישורו.* אבל אסור לעשות פעולות אפילו בדרך סגולה כדי שיעשה האילן פירות, כגון לתלות בו פתקי קמיעות לסגולה שיוציא פירות, אע\"פ שאין הפעולה מועלת כלל ע\"פ דרך הטבע, מ\"מ מאחר שזה העושה עושה כן לתכלית הוצאת הפירות, דהוי כעבודת האילן, אסור. ולענין עידור תחת הגפנים* יש אומרים שיש שם שני מיני עידור, כמו שקשקוש שתחת הזיתים מחולק הוא לשני מינים, והעידור המותר הוא העשוי להקים את האילן על מצבו, אבל העשוי לאברויי אילנא, ולהוסיף בו שבח - זה אסור. ויש אומרים* שאסור לעדר עידור חדש שלא היה מעולם כ\"א בעתיקי שכבר נחפרו מותר לחפור אם יש צורך לתקנם. ויש* אומרים שתחת הגפנים אין בו אופן האסור, מפני שכולו הוא רק לאוקמי אילנא, והעידור האסור הוא רק כשעודר בכל מרחב חכרם לא תחת הגפנים לבדם. וענין הקשקוש בזיתים, י\"א* שהוא מין עידור וחפירה תחת הזיתים, ויש מי שמשמע מדבריו שהוא ענין זיבול,* שיש בו שני אופנים, אחד הוא לאברויי אילנא ואסור והשני הוא לסתומי פילי ושרי. וממקום אחר,* נראה, שהוא ענין הסרת בדין יבשין ומיני פסולת מן האילן, ואם הוא להברותו ולחזקו אסור, ואם הוא כדי שעי\"ז יתקיים במה שיסתמו פצימיו, במה שהוסרה המניעה ע\"י הסרת הבדין היבשין וממילא ע\"י כח הצמיחה יסתמו פצימיו ויעמד במעמדו - זה שרי. ואסור * לעדור במקשאות ובמדלעות, ואפילו בבית השלחין ג\"כ אסור לעדור, שלא מצינו היתר בעידור כ\"א תחת הגפנים, וע\"פ הדרכים שביארנו לפי הדיעות." + ], + [ + "משקין בית השלחין בשביעית, והיא שדה הזריעה שצמאה ביותר. וכן שדה האילנות אם היו מרוחקין זה מזה יותר מעשר לבית סאה, מושכין את המים מאילן לאילן אבל לא ישקו את כל השדה. ואם היו מקורבין זה לזה עשר לבית סאה, משקין כל השדה בשבילן. וכן עפר הלבן מרביצין אותו במים בשביעית, בשביל האילנות שלא יפסדו. וי\"א* שאפילו שדה בית הבעל ג\"כ מותר להשקותה בשביעית, שלא גזרו חכמים כלל על ההשקאה כל זמן שהדבר צריך לקיים. ויש * מי שנראה מדבריהם שהשקאה גמורה אסורה בבית הבעל, ואין היתר רק בהרבצה, שהיא השקאה מועטת לפי ההכרח. וי\"א* שמרביצין שדה הלבן לא דוקא בשביל האילנות, שזה שייך רק בשדה שיש בה אילנות, אלא שהן מרוחקות יותר מעשר לבית סאה, אלא אפילו אין בה אילנות כלל ג\"כ מותר להרביץ אותה.* והיינו שמרביצין שדה לבן בשביעית, כדי שיצאו ירקות במוצאי שביעית.* אבל להרביץ בשביעית כדי שיצאו ירקות בשביעית אסור." + ], + [ + "ועושין עוגיות לגפנים. חפירות סביב הגפנים כעין גומות שיקבצו בהן מים וה\"ה * שמותר לעשות כן בזיתים. ונראה שה\"ה בשאר אילנות אם יש צורך בזה לאוקמי אילנא.", + "ועושין את אמת המים בתחלה. וי\"א* שאין מותר כי אם שכשחופר ישליך את העפר מרחוק מאגפיה, כדי שלא יכשיר את אגפיה לזריעה כל זמן שהוא נותן את העפר הנחפר סמוך להם. והעיקר הוא שאין חילוק,* ומותר אפילו כשנותן את העפר סמוך לאגפיה ג\"כ,* וכיון שאינו מכון לזריעה, וגם הוא עושה שלא כדרך ההכשר לזריעה שע\"י חרישה, כ\"א בשינוי ע\"י חפירה של האמה, אינה דומה לחרישה.", + "וממלאין את הנקעים מים." + ], + [ + "ומפני מה התירו כל אלה, שאם לא ישקה תעשה הארץ מלחה וימות כל עץ שבה. והואיל ואיסור הדברים האלו וכיוצא בהם מדבריהם לא גזרו על אלו, שאין אסור מן התורה אלא שני אבות ושתי תולדות שלהם, כמו שבארנו." + ], + [ + "משרבו האנסין, והטילו מלכי גויים על ישראל לעשות מחנות (נ\"א מזונות) לחיילותיהן, התירו לזרע בשביעית דברים שצריכין להן עבדי המלך בלבד. וכן מי שכפאו אנס לעשות בשביעית בחנם, כמו עבודת המלך וכיוצא בהן, הרי זה עושה. ויש מי* שנראה מדבריהם, שכל שצריכים לשלם מס למלך גם אם לא יזרע, ויהיה לו הפסד בזה שישלם את המס ולא הכניס מאומה מהקרקע, מותר לו לזרע. ויש מי* שנראה מדבריו, שאין היתר לזרע כ\"א כדי שיעור של סילוק המס בלבד.** וכל זה מיירי בשביעית בזמן הזה דרבנן, שהתירו בזה במקום אונס של ממון. וי\"א** דאין היתר לזרע בשביל ארנונא, כ\"א כשיש סכנת שביה. שהיא חשובה כסכנת נפשות, אבל משום הפסד ממון לא התירו. ופשוט, שאם יש סכנת נפשות בדבר מותר גם בשביעית שהיא מן התורה. ויש* מי שאומר שלא הותרה זריעה זו כ\"א באותן המקומות, שהחזיקו בהן עולי מצרים ולא החזיקו בהן עולי בבל, שהם אינם קדושים כ\"א מדרבנן, אבל במקום שהחזיקו עולי בבל סובר בעל דעה זו, שמן התורה עומדת הארץ שם בקדושתה, ולא הותר בשביל שום הפסד של ממון. ויש* מי שנראה מדבריהם, שלא הותר כלל בשביל ארנונא, כ\"א לאסוף את מה שנזרע בשביעית או מה שצמח מאליו מן הספיחין, אבל לא לזרע לכתחילה." + ], + [ + "הנוטע בשביעית בין בשוגג בין במזיד יעקור, מפני שישראל חשודין על השביעית, אם תאמר בשוגג יקיים יאמר המזיד שוגג הייתי. ונראין* הדברים, שגם אם נטע בתוך שלשים יום האחרונים של שביעית ג\"כ יעקור אפילו בשוגג, אבל אם נטע בתוך שלשים יום שלפני שביעית, בפרק שאסור לנטע גם בזמן הזה, שהוא שלשים יום חוץ מימי הקליטה שהן שתי שבתות, לדעת הסוברים שאסור גם בזמן הזה בשלשים יום לפני שביעית, חוץ מימי הקליטה, שהם ביחד מ\"ד יום, אע\"פ שהדין הוא שיעקור, מ\"מ לא קנסו ע\"ז שוגג אטו מזיד, ואין לנו לחייב לעקור את הנוטע בפרק זה שלפני שביעית בשוגג, שלא גזרו חכמים כ\"כ מפני החשד גם על הפרק שלפני השביעית." + ], + [ + "החורש את שדהו או נרה או זבלה בשביעית, כדי שתהיה יפה לזריעה במוצאי שביעית, קונסין אותו ולא יזרענה במוצאי שביעית. ואין חוכרין ממנו כדי לזורעה אלא תהי בורה לפניו, ואם מת יזרענה בנו. וי\"א* שלא גזרו שלא תזרע במוצאי שביעית כ\"א כשחרש אותה שתי פעמים, אבל בחרישה של פעם אחת לא גזרו עליה שלא תזרע במוצאי שביעית. ונראין הדברים, שהוא דוקא אם ע\"י החרישה בפעם אחת עדיין אינה ראויה לזריעה, שצריך עוד לחרוש אותה כדי לתקנה שתהיה יפה לזריעה, אבל אם חרש חרישה באופן שהיא יפה כך לזריעה, אפילו אם חרש כזאת רק פעם אחת דינו כחרישה של שתי פעמים ואסור לזורעה במוצאי שביעית. וי\"א* שכשיש אונס המלכות לזרע, משום ארנונא וכיוצא בו, באופן המבואר לעיל שמותר לזרע בשביעית, כיון שאין ההיתר אלא מפני ההכרח ע\"כ לא הותר כ\"א לחרוש פעם אחת, וזה שחרש שתי פעמים קנסו אותו שלא תזרע אפילו במוצאי שביעית. וי\"א* שלאו דוקא אם זבלה בידים בשביעית אסור לזורעה במוצאי שביעית, אלא אפילו אם הכניס בה בהמות לדייר באופן שתזדבל השדה ע\"י זה מעצמה, שיש אופנים שמותר לעשות כן לדעת המתירים, שיתבאר לקמן, פ\"ב אפילו אם כונתו שתזדבל השדה ע\"י זה, מ\"מ אם עשה כן יותר מהשיעור שהתירו חכמים, או באופן אחר ממה שהתירו, אין זורעין אותה במוצאי שביעית. וי\"א*. שאותה השדה, שחרש אותה או נרה או זבלה, באופן שאסור לזורעה במוצאי שביעית, אפילו אם מכרה לאחר, אותו הקונה ג\"כ אסור לזורעה במוצאי שביעית. ונראה* שהוא דוקא אם לא חרש אותה לצורך עצמו, כי היתה דעתו למוכרה, אבל אם יודעים שחרש אותה לצורך עצמו, אלא מפני שאחר שביעית לא היה יכול לזורעה מפני האיסור מתוך כך מכרה לאחר, אז די לו בקנס זה של מכירה* עבר וזרעה, אפילו* מי שעשה את האיסור בעצמו, ואין צריך לומר הקונה ממנו את השדה המטויבת באיסור, זרעה מותר, שלא גזרו אלא על הגדר שהוא יכול לעמוד בו.* ויראה לי לומר, שבזמן שנתרבו חורשי שביעית באיסור לא גזרו על השדות החרושות שלא יזרעו במוצאי שביעית, שהיא גזירה שאין רוב הציבור יכולין לעמוד בה, מפני שרבו השדות שנתחרשו בשביעית, ע\"כ לא גזרו כ\"א על מי שהפקיר הרבה ויצא בזלזול איסור חרישה יותר ממה שזלזלו בו רוב העוברים, כגון כשכל העם עוברי העבירה חורשין פ\"א וחוא חרש שתי פעמים, או אפילו אם כל העם חורשין שש פעמים, דוקא כשהוא חרש שבע פעמים, שזוהי אפקירותא שרק יחידים רשעים מזלזלים כ\"כ, ורוב המון אפילו עוברי העבירה מצמצמים שלא להרחיב בשביעית את המלאכות האסורות, יותר מן ההכרח, שהם רק אינם יכולים לעמוד בנסיון של דוחקם, אבל אינם עוברים יותר מההכרח, ומניחים איזה היכר ג\"כ לשביעית, שלא לחרוש כ\"כ כמו בשאר השנים. ע\"כ זה שפקר יותר מרוב עוברי עבירה, קנסוהו שלא תזרע גם במוצאי שביעית, וקנסו ג\"כ על המכירה." + ], + [ + "המעביר קוצים מארצו בשביעית כדי לתקנה במוצאי שביעית, או שסקל ממנה אבנים, אע\"פ שאינו רשאי לא קנסו אותו ומותר לו לזורעה במוצאי שביעית וי\"א* שדוקא אם העביר ממנה קוצים תלושים, אז מותר לזורעה במוצאי שביעית, אבל אם העביר ממנה קוצים מחוברים, שעקרם לפנות את השדה להכשירה לזריעה, לא תזרע במוצאי שביעית. ויש מי* שאומר, שגם בסקל אבנים ג\"כ לא אמרו שתזרע במוצאי שביעית, רק אם סקל ממנה אבנים תלושות, אבל אם סקל אבנים מחוברות דינה כחרישה, שלא תזרע למוצאי שביעית, לדעת הסוברים שבחרישה אפילו בפעם אחת ג\"כ לא תזרע במוצאי שביעית; אבל לדעת הסוברים שלא אמרו לא תזרע במוצאי שביעית כ\"א דוקא כשהתקינה כבר מוכנת לזריעה, שהוא כשחרש יפה באופן שאין צריך לעשות לה שום הכשר עוד לזריעה, אבל כשחרש מעט באופן שצריך לעשות עוד פעולה, ולהיטיב את החרישה קודם שתזרע במוצאי שביעית, אין איסור לזורעה, לדעה זו יהיה מותר ג\"כ לזורעה כשהעביר ממנה אפילו קוצים מחוברים." + ], + [ + "הטומן לפת וצנונות וכיוצא בהן בשביעית, אם היו מקצת העלין מגולין אינו חושש ואם לאו אסור. והיינו* שאינו מתכוין לשם זריעה אלא לשם הטמנה בקרקע, אלא שלפעמים מתרבים ומצמיחים, מ\"מ כיון שטמנם שלא כדרך זריעה, כ\"א שיהיו מקצת העלין מגולין, ניכר שהוא דרך הטמנה, ע\"כ אינו חושש משום איסור זריעה בשביעית, ואם צמחו והוסיפו אינו חושש על התוספת, לא משום איסור ספיחין שאסורין באכילה, כמו שיתבאר לפנינו דין ספיחי שביעית, ולא משום קדושת פירות שביעית, והם מותרין בסחורה ובאיבוד, ואינם צריכין ביעור, ואין נוהג בהן שום דין מדיני פירות שביעית. וי\"א* שלא נאמרו הדברים להתיר להטמין בשביעית עצמה, אלא שאם היו מששית ונכנסו לשביעית, ונוספו ע\"י הטמנה זו כדרך שעושין הבצלים, שאפילו בתלוש מוציאים עלין, אע\"ג דספיחי שביעית אסורין הם מותרים, ואין עליהם לא איסור ספיחין ולא קדושת שביעית. ולדעה זו נראה,* דמיירי דוקא כשלא השרישו והוסיפו, אבל אם השרישו יש להם דין ספיחין ודין קדושת שביעית לכל דבר. וי\"א* שאין חילוק בין אם היו מקצת עלין מגולין או לא, וכל שטמנם בכונת הטמנה ולא לשם זריעה ושתילה אין בהם משום שביעית. וי\"א* שדוקא אז אין בהם משום שביעית אם היו מקצתן מגולין מגוף הצנון והלפת, שאז איננו דרך שתילה, אבל אם היו כולן מכוסין ומקצת עלין מגולין זהו דרך זריעה ממש, ואסור לעשות כן בשביעית, וגם יש בהם קדושת שביעית ואיסור ספיחין. וי\"א* שאין היתר כשאינו מתכוין לנטיעה כ\"א להטמנה אלא אם היו מקושרין בדרך אגודה, שאז ניכר הוא שאין זה דרך נטיעה, אבל אם היו קלחים יחידים אסורין.", + "הטומן את הלוך וכיוצא בהן לא יפחות מארבע קבין על גובה טפח וטפח עפר על גביו, וטומנו במקום דריסת האדם כדי שלא יצמח. וי\"א* שדוקא לוף צריך שיעור זה של ארבע קבין אבל בצלים די להם בפחות מזה השיעור, ויש שמדמין בצלים ללוף.", + "ומותר למרס באורז בשביעית, אבל לא יכסח. פירוש שמותר להשקות שדה אורז השקאה יפה ולערב את המים בעפר. ונראין הדברים ששדה אורז צריכה היא השקאה כזאת, שאם לא יעשה כן ימותו הזרעים לגמרי. ונראה לי* דמיירי שממרס את השדה של אורז בשביעית סמוך ליציאתה, כדי שיצמח האורז במוצאי שביעית, שמותר להשקות שדה לבן בשביעית כדי שיצאו ירקות למוצאי שביעית, ובאורז צריכה השדה מירוס, שהיא השקאה יותר מרובה בעירוב יפה עם העפר, גם זה מותר לצורך מוצאי שביעית, אבל למרס לצורך שיצא האורז בשביעית נראה שאסור, שהרי אסור* להשקות שדה לבן בשביעית כדי שיצאו ירקות בשביעית. אבל לכסח אסור אפילו לצורך מוצאי שביעית, אפילו ימותו הזרעים ע\"י מניעת הכיסוח ולא יצמחו, משום שהכיסוח הוא הזימור האמור בתורה וא\"א להתיר אותו במקום הפסד, - לא תזמור מתרגמינן לא תכסח." + ], + [ + "בראשונה היו אומרים מלקט אדם עצים ואבנים ועשבים מתוך שדהו, והוא שיטול הגס הגס, כדי שלא יתכוין לנקות את הארץ, אבל משדה חבירו נוטל בין דק בין גס. משרבו עוברי עבירה, שמתכונין לנקות ואומרים הגס הגס אנו נוטלין, אסרו ליטול אדם משדהו אלא מתוך שדה חבירו, והוא שלא ילקט בטובה, שלא יאמר לו ראה כמה טוב עשיתי עמך, שהרי ניקיתי שדך. ויש* מי שנראה מדבריהם, שבשל חבירו ג\"כ אין שום היתר כלל ללקט אפילו שלא בטובה, ואין היתר ללקט כ\"א משל הפקר. ונראה לי* שלא אסור כ\"א משל חבירו הרחוק ממנו, שכיון שהוא עוזב שדות הקרובים אליו, שיכול להשיג מהן לצרכו עצים ואבנים ועשבים, והולך למקום רחוק, יחזיק לו חבירו טובה, שניכר הדבר שמכוין הוא גם את טובתו של חבירו במה שמנקה לו את השדה. ועוד תנאי צריך באיסור זה, שיהיו האבנים והעשבים והעצים בלתי מצויים שם, שיש טרחא עד שהוא מוצא אותן ע\"י חיפוש ולקיטה, שאז קרוב הוא שיחזיק לו טובה במה שמנקה שדהו, שנראין הדברים שמתכוין גם לזה, אבל אם הוא קרוב וגם העצים והאבנים והעשבים מצויין שם, שאין כ\"כ טרחא בלקיטתן, נראה שעשה רק לצורך עצמו, כדי שישיג את העצים והאבנים והעשבים שהוא צריך להם, ולא יחזיק לו טובה. והא דמותר ללקוט בשל חבירו לדעה הראשונה יש* אומרים שמותר ללקוט בין דקים בין גסים, וי\"א* שאין היתר ללקוט גם משל חבירו כ\"א גסים, אבל דקים אסור לעולם גם משל חבירו. ולדעה האומרת שאין היתר בשל חבירו כ\"א בגסין,* יש ספק אם ליקט בתחילה את הגסים ביותר, ואח\"כ נשארו ג\"כ כאלה שהם דקין מהגסים שכבר ליקט, אבל הם גסים לעומת הדקין מהם, שנשארו עדיין בשדה, אם הוא מותר ללוקטם עכשיו, אי אזלינן בתר קודם הלקיטה, שאז נגד הגסים מהם היו נקראים אלו דקין ואסור, או דילמא בתר השתא אזלינן והם גסים השובים הם לנבי הדקין מהם.* ויש פלוגתא ג\"כ אם אין בכל השדה כ\"א גסים אם מותר ללקוט, כיון שבזה יכול לנקות כל השדה, או דילמא כיון שסוף סוף כל מה שילקט הם גסים מותר, שאע\"פ שאין הוכחה, שכונתו היא בשביל האבנים לצורכו, מ\"מ אין הוכחה ג\"כ שהוא מתכוין בשביל הטבת הקרקע ונקיותה. ומ\"מ* מותר בודאי ללקט את הגסים שאינם נוגעים בארץ ולהניח את הנוגעים בארץ, אפילו אם הם כולם גסים." + ], + [ + "היתה בהמתו עומדת בתוך שדהו, מלקט ומביא לפניה, שבהמתו מוכחת עליו. וכן אם היתה שם כירתו, מלקט הכל ומדליק, שכירתו מוכחת עליו. וי\"א* שגם כשבהמתו וכירתו שם לא הותר לו ללקט כ\"א גסים, שאסרו מתוך שדהו לאחר שהתחילו ללקט בין גסים בין דקין, אבל דקין אסור ללקט אפילו כשבהמתו וכירתו עומדים שם. ויש מי שאומר*, שאין מועיל מה שכירתו מוכחת עליו כ\"א כשנוטל בין גסים בין דקים, אבל אם אינו נוטל אלא דקין, גם כשכירתו עומדת שם ג\"כ אסור." + ], + [ + "הקוצץ אילן או שנים לעצים הרי זה מותר לשרשן. קצץ שלשה או יותר זה בצד זה לא ישרש, שהרי מתקן את הארץ, אלא קוצץ מעל הארץ ומניח שרשיו בארץ. במה דברים אמורים מתוך שלו, אבל משדה חבירו מותר לשרש.* ויש מי שאומר, שאע\"ג דלגבי המלקט עצים ואבנים ועשבים מתוך של חבירו אסור לו לומר לו כמה טובה עשיתי עמך, שניקיתי שדך, זהו דוקא שם, במלקט עצים ואבנים ועשבים, שהטובה היא טובה ברורה, שהרי חבירו צריך באמת לנקות את שדהו, אבל בקוצץ אילנות לעצים אין ידוע כלל אם חבירו מחזיק זה לטובה, דשמא ניחא לו באילנות יותר מבשדה לבן, ואע\"פ שנתן לו רשות לעקור אילנותיו יש לומר שמא אינו עושה כן כ\"א לטובתו של המלקט, שהוא צריך לעצים, ע\"כ אפילו אם יאמר לו כמה טובה עשיתי עמך בזה לא אסרו.* אבל אם אמר לו שרש בשלי ואני אשרש בשלך זה ודאי אסור. והנה מח שמותר מתוך שלו וכן מתוך של חבירו הוא דוקא כשמתכוין לעצים, ולא לטובת האילנות הנותרים, וי\"א* שאפילו אם הוא מדל באילנות, כמו בזיתים, שדרך הוא שכשהם נטועים מקורבין זה לזה יותר מדאי עוקרין איזה מהם מבינתים, כדי שיתגדלו הנותרים בריוח ויתעבו ביותר ויתנו פירות יותר מרובים ויותר טובים, ע\"י מה שתהיה להם יניקה מרווחת, אע\"פ שכונתו כדי להיטיב את גידול הנשארים ג\"כ מותר ליטול אחד מבינתים ולהניח שנים, או ליטול שנים ולהניח אחד, אפילו בשלו. שסוברים בעלי דעה זו שאין זה זימור האמור בתורה, כיון שאינו עושה את הפעולה בגופן של האילנות עצמן, שכונתו להיטיב גידולן, כ\"א באילנות האחרים, והרי היא כשאר עבודת הארץ מהתולדות האסורות רק מדרבנן, וכיון שאין הדבר ניכר שהוא מכוין לטובת האילנות, שהרואה יוכל לדון שמכוין לעצים, ע\"כ מותר באופן האמור לשרש גם בשלו. ובשל חבירו מותר גם במחליק, דהיינו שעוקר שלשה זה בצד זה, ונראה שה\"ה אפילו טובא, שכיון שאין הוכחה שהוא עושה לטובת האילנות לא גזרו חכמים, כי הרואים יאמרו שהוא עושה כן לעצים.* מיהו במה דברים אמורים שמותר לו גם ליטול שנים ומניח אחד, אם לא הידל באותן אילנות מעולם, אבל אם כבר הידל אותם איזה פעם, שנמצא שהם נטועים כבר בפזור קצת, אע\"פ שהוא צריך להדל אותם עוד אסור לו לטול שנים ולהניח אחד, שאז יפנה חלק גדול מן השדה, וניכר הדבר שהוא מתכוין לעבודת הארץ, אלא צריך דוקא שיטול אחד ויניח שנים. ולי נראה, שסתם מדל הוא מכוין שתי כונות, כונה אחת להיטיב את הגידול של האילנות הנותרים, והכונה השנית שיהיו לו עצים מהאילנות שהוא שולף אותם, או שיהיו לו לתועלת כשישתל אותם במקום אחר המרווח, שיעשו פירות יותר, ומצד כונה זו אין העקירה חשובה עבודת האילן כלל, שרק אם יטע את הנעקרים אז יהיה עובד את האילן, אבל בעקירתו איננו עושה שום עבודת אילן, אפילו אם כונתו היא שיהיו לו האילנות הנעקרים מוכנים לנטע במקום אחר. ע\"כ בסתם המדל, כל זמן שאין היכר של תיקון עבודת קרקע מותר, אע\"פ שמעורבת בפעולה זו ג\"כ כונה של תיקון האילנות, שלא אסרו חכמים עבודת האילן בתולדות כ\"א כשאין שם כונה אחרת בפעולה זו כ\"א תיקון האילן, אבל כשיש כאן ג\"כ כונה לעצים לא אסרו. ע\"כ מותר לדעה השניה שבארנו להדל באילנות, אפילו אם אין כונתו מפורשת שהיא רק לעצים כ\"א בסתם, אבל אם הוא מתכוין בודאי רק לצורך האילנות הנותרים או לצורך השדה נראה שבכל אופן אסור.* אין עוקרין גדר שבין שתי שדות, אחד גדר של עצים ואחד גדר של אבנים. במה דברים אמורים בזמן שמתכוין לעשות שדה, אבל לעצים מותר. המשרש עיקר חרוב וסדן שקמה, לעצים מותר, לשדה אסור. ונראה שכל שהוא מכוין רק לעצים, מותר אפילו בשלו, ואפילו במחליק הרבה זה בצד זה, ואם מכוין מפורש ביחוד לשדה אסור אפילו בשל חבירו, ואפילו כשנוטל רק אחד מבינתים של הרבה, ואם הוא עוקר סתם, שאז שתי הכונות כלולות במעשיו, אז שייכים כל החילוקים שביארנו, שבשל חבירו לעולם מותר, ובשלו מותר לטול רק אחד משנים אם כבר הדל, ושנים ולהניח אחד אם לא הדל שם מעולם. ונראה שאותן שנוטעין שתולה, דהיינו שנוטעין גרעיני אילנות או ענפים רכים, במצב דחוק זה בצד זה, כדי לעוקרן אח\"כ ולנטע מהם כרמים ופרדסים שלמים, מותר בשביעית למכור לנכרים, הקונים את הנטיעות, לעקור אותם ולנוטעם בשלהם. ובלבד שיעקרו הנכרים הקונים, או אפילו אם הם שולחים פועלים ישראלים לעקור. ובלבד שלא יעקור בעל הקרקע עצמו או שלוחיו ופועליו, כ\"א הנכרי או פועלים שלו, שהם כונתם היא רק לעצים, והוי ממש דינא דבשל חבירו אף המחליק ישרש, אפילו שלשה זה בצד זה, וה\"ה דאפילו טובא נמי שרי, ומה שממילא נעשה מזה טובה לעבודת הקרקע, כדי לנטע נטיעות אחרות, לית בה איסורא." + ], + [ + "המבקיע בזית ליטול עצים, לא יחפה מקום הבקוע בעפר, מפני שהיא עבודה. אבל מכסה באבנים או בקש. וה\"ה* כשכורת ענפים משאר אילנות לעצים, לא יכסם בעפר אלא מכסם באבנים או בקש." + ], + [ + "המזנב בגפנים והקוצץקנים הרי זה קוצץ כדרכו בקרדום ובמגל ובמגירה ובכל מה שירצה. ונראה שהוא מותר לקצוץ ג\"כ בכל אופן שהוא רוצה, בין אם מרחיק הרבה מן הגזע או מעט.* ויש מי שנראה מדבריהם, שהוא צריך להרחיק טפח. ויש מי שאומר* שהוא מותר לזנב את הגפנים ולקצץ את הקנים אע\"פ שהוא עושה כן כדי להעבות את הגזע, מפני שכיון שהרואה איננו מבחין בזה, ויוכל לתלות שהוא חותך לעצים, מותר, ואין זה זימור ממש האמור, שהזימור יש מי שאומר* שהוא כשחותך הענפים היבשים וכאן חותך את כולם לגמרי. וי\"א* שאין היתר בזה כ\"א כשמתכוין לעצים. וי\"א* עוד, שאפילו כשמתכוין לעצים צריך שתהיה הכריתה של הזינוב והקציצה באופן כזה שהוא קשה להאילן, כדי שלא יהי' בזה משום עבודת האילן. ויש* מי שנראה מדבריהם, שהעיקר צריך בזה שלא תהי' תועלת להאילן, ואם הוא ברי שאין תועלת בזה להאילן להשביחו מותר, אלא במקום שיש ספק, אם הוא קשה לאילן או שיש בזה תועלת, צריך לעשות באופן שיהיה ודאי קשה, כדי שיצא מחשש של תועלת כדי שלא יהיה בכלל עבודת האילן. ויש* מי שנראה מדבריהם, שאפילו בזומר ממש אינו אסור כ\"א כשהוא לאברויי אילנא ולהפריחו, אבל אם הוא רק לאוקמי אילנא שלא יתקלקל מותר, ואם חותכין זמורות של הגפן, להעבות את הגפן או כדי שירבה פירותיו, ודאי הוא זומר האסור מן התורה, אבל אם חותכין את כל הענפים, ואין כונת ההתיכה כדי להרבות פירות ולהעבות האילן, אלא כדי להאריך את ימי הגפן, יש לומר שהוא חשוב לאברויי אילנא, כיון שהכונה היא שלא ימות לפני הזמן, שיוכל להאריך ימים ע\"י קציצת ענפיו, נמצא שהענפים ההם כשלא יקצצו המה מזיקים אותו, ואין כאן כ\"א לאוקמי. ואם הוא ודאי, שלענין הפירות וגוף העץ של הגפן יהי' קשה זימור זה, וכל התועלת תהיה רק להאריך ימיו, נראה שהוא ודאי לאוקמי אילנא ומותר. אלא אפילו אם יהיה ספק, אם הוא מעלי או קשי לפירות ולגפן, כיון שאינם מתכונים לתועלת זה כ\"א לאוקמי, יש לומר שאין כאן איסור תורה, ובשביעית בזמן הזה יש להקל. ועכ\"פ אין זמירה כזאת חמורה יותר משאר מלאכות דרבנן. אבל י\"א* שכל החילוק, שבין לאוקמי אילנא ולאברויי אילנא, אינו כ\"א במלאכות שהן דרבנן, שכשהיא לאוקמי אילנא הוי הפסד ולא גזרו רבנן. ולפי זה בזומר, שהוא מלאכה האסורה מן התורה, אין הפרש בין לאוקמי אילנא או לאברויי, ולעולם הוא אסור, וכל ההיתרים במזנב בגפנים וקוצץ קנים וכיוצא בזה אינם נאמרים כ\"א כשמתכוין לעצים, אבל כל שמכוין לתועלת העבודה, אפילו אם העבודה הזאת תהיה לאוקמי אילנא, הוא ג\"כ אסור מה\"ת. ולפ\"ז יהיה הזימור שהוא כדי להאריך ימיו של הגפן ג\"כ אסור מה\"ת." + ], + [ + "אין קוצצין בתולת שקמה בשביעית כדרך שקוצצין בשאר השנים, מפני שקציצתה עבודת אילן, שבקציצה זו תגדל ותוסיף. ואם צריך לעציה קוצץ אותה שלא כדרך עבודתה. ואפילו לאותם הסוברים לעיל, שבכל מקום שהוא צריך לעצים מותר לעשות עבודה כזאת, שהוא משביח בה את האילן בודאי, מ\"מ לא הותר שם כ\"א משום שהרואה יוכל לתלות ביותר בעצים, משום שהוא משנה מדרך העבודה הרגילה, אבל כל זמן שהוא קוצץ כדרכו אין היתר אפילו אם צריך לעצים, ע\"כ ה\"ז קוצץ שלא כדרך עבודתה.", + "כיצד קוצצה, מעם הארץ או למעלה מעשרה טפחים.* הלוקח בתולת שקמה מחבירו בשביעית ה\"ז מגביה עשרה טפחים וקוצץ; אע\"ג שהקונה מחבירו בתולת שקמה בשאר שני שבוע ה\"ז מגביה שלשה טפחים וקוצץ, היינו משום ששלשה טפחים ודאי מעלי לה, א\"כ בשביעית אסור לעשות כן, וע\"כ מוכרח הוא לבור אחד משני דרכים, או לגום מעל הארץ או למעלה מעשרה טפחים, וראו חכמים, שבקציצה של גומם מעל הארץ ההפסד אצל המוכר הוא יותר גדול ממה שיש לו הפסד אם יגביה עשרה טפחים ויקצוץ, ע\"כ תקנו שיגביה עשרה טפחים וקוצץ, ולא יגמם מעל הארץ, שלא יפסיד את חבירו במדה יתירה.", + "אילן שנפשח קושרין אותו בשביעית, לא שיעלה אלא שלא יוסיף." + ] + ], + [ + [ + "לא יוציא אדם זבלים מחצירו ויתן בתוך שדהו בשביעית, מפני שנראה כמזבל שדהו שתהיה יפה לזריעה. ואם הוציא והעמיד ממנו אשפה מותר. ולא יעשה אשפה בתוך שדהו עד שיעבור זמן שמזבלין בו לעבודת הארץ והוא משיקשור המתוק. פירוש* שיש עשב מר הנקרא פקועות שדה, ועל דרך סגי נהור קורין אותן מתוק, וכשהוא מתחיל להתיבש הוא נעשה קשרים קשרים, וכיון שנקשר בו קשר העליון מיד הוא מתיבש, והוא קרוב ליבשות שלו, ובזמן שהוא מגיע לידי מדה זו של היבשות, שהקשר העליון מתקשר בו, אז כבר עבר הזמן שנוהגין המזבלין לזבל לעבודת הארץ. וי\"א* שהוא הזמן שהזבל, שהוא נקרא מתוק מפני שממתיק את הפירות, מתחיל להתיבש, וכיון שנקשר בו קשר העליון קרוב הוא להתיבש. וי\"א* שהוא הזמן, שדרכה של האדמה להיות מתבקעת ע\"י שינוי האוירים ומתקשרת בבקעים, וכשעבר זמן זה כבר פסקו המזבלים לזבל לעבודת הארץ.", + "ולא יעשה אשפה פחותה ממאה וחמשים סאה של זבל כדי שתהיה ניכרת שהיא אשפה. שכיון* שהיא צבורה במדה גדולה במקום אחד אינו נראה כמזבל את שדהו, שדרך המזבל לפזר את הזבל על פני השדה.", + "ואם ירצה להוסיף מוסיף. היה לו דבר מועט מוסיף עליו והולך, ולא יעשה בכל בית סאה יותר משלש אשפתות.* וי\"א שאם יש לו בית השלחין, שדרכו הוא בכל השנים לזבל אותם, גם לאחר שיפסקו עובדי עבודת הארץ מלזבל את שאר השדות, אסור לו להוציא זבלין לאשפתות, גם לאחר שיעבור הזמן שמזבלין בו לעבודת הארץ. אבל אם אין לו בית השלחין אין חוששין משום מראית עין, שמא יאמרו הרואים שהוא מוציא את הזבלין, שזה יש לו בית השלחין, וכדי לזבלה הוא מוציא, משום שבני עירו יודעים שאין לו בית השלחין, ולמראית עין של עוברין ושבין לא חשו בזה, שאין חוששין אלא למראית עין של בני אותה העיר אם יש מקום לחשד, שיאמרו בלבם אם היה זה שעושה באופן המותר היו יודעים מזה כיון שהם בני עירו, וכאן כיון שאם היה לו בית השלחין היו באמת יודעים, ומי שאין לו יודעים הכל ג\"כ שאין לו, ע\"כ אין חשש לחשד של בני העיר, ולעוברין ושבין אין חוששין, שהם צריכין לדון לכף זכות ולתלות בהיתר, שזה אין לו בית השלחין. ויש* מי שאומר, שלאחר שפסקו עוברי עבירה, דהיינו לאחר שעבר זמן שדרך המזבלין לזבל, מותר להוציא לאשפתות אפילו מי שיש לו בית השלחין. ואין חומר במי שיש לו בית השלחין אלא בזה, שמי שאין לו בית השלחין מותר להוציא את תבנו וקשו לזבלים על פתח חצירו, כדי שיהא נשוף ברגלי אדם וברגלי בהמה, גם קודם שעבר הזמן שפסקו המזבלין לזבל, ומי שיש לו בית השלחין אסור להוציא על פתח חצירו קודם הזמן שפסקו המזבלין.* ויש מי שסובר, שספק הוא אם מותר להוציא על פתח חצירו קודם הזמן שפסקו המזבלין בכל אדם, בין שיש לו בית השלחין בין שאין לו." + ], + [ + "והרוצה לעשות כל שדהו שלש שלש אשפתות לתוך בית סאה עושה, והרוצה לעשות זבלו אוצר עושה. פירוש אם רוצה להניח את כל הזבל במקום אחד,* ואינו רוצה לחלקו לאשפתות, כי לא אמרו חכמים לחלקו לשלש אשפתות אלא שלא יוסיף עליהן, אבל כל מה שניכר שהזבל כולו הוא צבור יותר במקום אחד הוא רחוק יותר מדרך הזיבול, שהוא בא בפיזור של הזבל על פני כל השדה.* ויש מי שנראה מדבריו שאסור כלל להוציא תבנו וקשו בשביעית לרשות הרבים כדי שיהא נשוף ברגלי אדם וברגלי בהמה, ולא עוד אלא, שזמן היתר הוצאת הזבלים בשביעית, על הדרך שבארנו, מתחיל לדעתו משפסקו עוברי עבירה אלו, שמוציאין זבלם באיסור למקום שיהא נישוף ברגלי אדם וברגלי בהמה, וכשרואין אותם שהם מוליכים את זבלם ומפנים אותו מחצרותיהם הם אומרים שהם מוליכים אותו לאשפה בדרך של היתר, ע\"כ כל זמן שאלה העברינים עסוקין בהוצאת זבלם למקום האסור, דהיינו למקום שיהא נישוף ברגלי אדם ברגלי בהמה, אסור לכל אדם להוציא זבל מחצירו אפילו לאשפה, לצוברו במקום אחד, ורק אחר שפסקו אלה מותר להוציא זבלים לאשפתות.* ויש מי שאומר, שבמה דברים אמורים שמותר להוסיף על האשפה, לעשות אותה יותר משיעור זה של מאה וחמשים סאה, שאין קפידא כ\"א שלא יפחות מזה השיעור, כדי שלא יהיה נראה כמפזר את הזבל על פני השדה לזבל, זהו רק אם על כל משפלה של זבל שהוא מוציא, שכל אחת שיעורה חמש עשרה סאין, שהוא שיעור משא של חמור אחד, - ושיעור האשפה שהוא עשר משפלות כאלה שהוא משא של עשרה חמורים, - הוא מוסיף שיעור הוספה של שלשה קבין שהוא חצי סאה. לכל משפלה, ונמצא שהוא מוסיף חמש סאין על השיעור של מאה וחמשים סאין, אבל יותר מזה אסור להוסיף.* ויש מי שנראה מדבריהם, שאלה השיעורים של הוצאת הזבלים לאשפתות נאמרו אפילו כשאינו מוליך את הזבל לתוך שדהו, כ\"א בכל מקום שהוא מוליך אותם לצוברם באשפה, צריך לצוברם על זה הדרך שאמרנו, אלא שכשם שמותר לו להוליך לאצור את זבלו לאשפה במקום אחר, על הסדר האמור, כן מותר לו להוליך אותו לאוצר בתוך שדהו, לצברו שם בציבורים הגדולים של השיעור האמור, שכיון שהוא עושה אותו חמרים חמרים גדולים במקומות המיוחדים ואינו מפזרו, איננו נראה כמזבל את שדהו בשביעית. והא* שאם היה לו דבר מועט מוסיף עליו והולך. יש בזה שתי דעות. יש אומר, שדוקא אם היה לו דבר מועט בתוך שדהו מערב שביעית, מותר לו להוסיף עליו מחצירו ולהוליך לתוך שדהו, אע\"פ שאינו מוליך כשיעור אשפה שלמה בבת אחת, שהוא שיעור מאה וחמשים סאה, ואין חוששין שמא הרואה אותו, שהוא מוליך אשפה פחות מכשיעור שהתירו חכמים להוליך, יאמר עליו שהוא עוסק בזיבול שדהו, ולא בעשיית אוצר, שכיון שבאמת כבר יש לו בתוך השדה אשפה שיש בה זבל כ\"כ, שאע\"פ שלעצמו הוא דבר מועט, אבל כשיצרף אותו המועט עם מה שמוליך עכשו מחצירו יהיו ביחד כדי שיעור האשפה המותרת, וסלו ומגריפו מוכיחין עליו שהוא עוסק בצבירת אשפה ולא בזיבול השדה, כיון שהוא מוליך עמו כלים כאלה הראויים לעשות ציבור של אשפה, ואינם נצרכים למעשה הזיבול. על כן אין בו משום מראית העין. ומזה למדנו, שגם כשהוא מוליך את הזבל צריך להוליך כדי שיעור המותר בבת אחת, אם אין לו בתוך שדהו במה לצרף, אלא שאם יש לו במה לצרף בתוך שדהו מוליך כשיעור הנדרש לו, להוסיף על השיעור, מפני שסלו ומגריפו המוכיחין עליו, בצירוף הזבל שיש לו בשדהו באמת, מוציאין אותו מידי חשד. וי\"א שאין צריך כלל שיהיה לו זבל בתוך שדהו, אלא שאם אין לו זבל מרובה בחצירו, כדי שיעור אשפה המותרת, מותר לו להוליך מעט מעט כל זמן שימצא לו זבל, עד שיתקבץ לו השיעור של האשפה המותרת, ואין חוששין שנראה כמזבל אותו המקום, שהוא מעמיד עליו אשפה בשיעור של צבור קטן מכשיעור, כיון שעתיד הוא להוסיף עליו ולילך כל זמן שיזדמן לו זבל, להוציא לאשפה.* ויש מי שאומר שלעולם אין איסור להוליך מעט מעט, ואין צריך כלל להוליך את כל השיעור בבת אחת, ששיעור האשפה הוא משא עשרה חמורים כמו שביארנו. ולא חייבו חכמים שיוליך הכל בבת אחת, אלא כל שיש לו זבל כדי שיעור האשפה המותרת לעולם מותר הוא להוליך מעט מעט, אלא שאם אין לו כ\"א דבר מועט, ואין לו במה להשלים את השיעור, בזה נחלקו, יש אומרים שאסור לו להוליך עד שיזדמן לו שיהיה לו זבל כדי שיעור האשפה המותרת, אלא א\"כ יש לו בשדהו כדי שיעור צירוף, באופן שביחד יהיה כדי שיעור אשפה המותרת, וי\"א שמותר להוציא כמה שיש לו, על סמך שיזדמן לו אח\"כ זבל במה להשלים, ואינו אסור אלא א\"כ אין דעתו להשלים כלל, ואינו רוצה להוליך כ\"א זה הדבר המועט ותו לא, שזה עובר הוא על דברי חכמים, שתקנו שלא תעשה אשפה בשביעית פחותה משיעור שנתנו לה." + ], + [ + "היה מעמיד הזבל על הסלע, או שהעמיק בארץ שלשה טפחים והערים הזבל בערימה, או שבנה על הארץ גובה שלשה טפחים והעמיד עליו הזבל, אינו צריך שיעור, אפילו עשה כן כמה אשפתות לתוך בית סאה בין גדולות בין קטנות מותר, שהרי הדבר ניכר שאינן לעבודת הארץ אלא לכניסת הזבל. אין* מלקטים עשבים מגבי הזבל, אבל מלקטים הימנו קישושות. וכן נותנים עליו קש או תבן כדי שירבה ונותנין עליו מים כדי שיסרח, ועודרין אותו כדי שיתפח. וכשם* שמותר לתן על הסלע, או ע\"י העמקה או גובה של שלשה טפחים, כך מותר לתן אשפות קטנות על מקום שיש בו שם סיד או צרורות, או אבנים, או גיפסיס, כיון שאין המקום ראוי לזריעה, אינו נראה כמזבל לעבודת הארץ." + ], + [ + "מותר לאדם להוציא זבל מן הסהר של צאן ונותן לתוך שדהו, כדרך כל מכניסי זבל. ויש* ספק בדבר, אם מתוך סהר של צאן אינו מותר להוציא ג\"כ רק לאחר הזמן שפסקו עוברי עברה, כשם שהוא מותר אז להוציא מחצירו, או שמא קל הוא סהר של צאן מן החצר, שמותר להוציא ממנו גם לפני הזמן שפסקו עוברי עברה. ומסתבר שספק זה הוא בסהר של צאן שעושה בתוך שדהו עצמה, שמותר לעקור את הזבל מתוך הסהר, ומוציא לתוך שדהו ע\"פ דרך המזבלים וכשיעורם, ע\"ז מסופק הדבר אולי הוא מותר להוציא גם קודם שיפסקו עוברי עברה, מאחר שאינו צריך להוליכו ממקום אחר, כיון שהסהר הוא בשדהו עצמה, אבל בסהר של צאן הרחוק מן השדה דינו כחצר, שאין ספק בזה, שאין היתר להוציא את הזבל כ\"א אחר שפסקו עוברי עברה וע\"פ האופנים האמורים.", + "והעושה דיר בתוך שדהו בשביעית, לא יעשהו יתר על בית סאתים ויכניס הצאן לתוכו, וכשיזבלו את כל הדיר מניח דופן אחד מדפני הדיר ועושה דיר אחר בצדו, נמצא מזבל בתוך שדהו בית ארבעת סאין. ויש* אומרים שאין מותר להעמיד דיר של צאן בתוך שדהו בשביעית, כי אם כשאין כונתו לזבל את השדה ע\"י זה, אלא כשאין לו מקום להעמיד צאן, שצריך לחלוב ולגזוז אותם במקום מיוחד, מותר לו להעמיד אותם גם בתוך שדהו על פי הסדר האמור. ויש* מי שנראה מדבריו, שגם אם עשה את הדיר לצורך העמדת הצאן, לא לכונת זיבול שדהו, מ\"מ אסור להשאיר את הזבל שם במקום הדיר, באופן שע\"י זה תזדבל השדה במקום ההוא, שנמצא זה מזבל את שדהו בשביעית, אלא שצריך להוציא אחר כך את הזבל מן הדיר ולהעמידו בתוך שדהו, בסדר של אשפתות גדולות, ע\"פ השיעורים המותרים לכל מוציאי זבלים. ולהדעה האומרת, שההיתר הוא באופן השיעור האמור לעשות סהר כבית סאתים, אפילו אם הוא מתכוין לזבל את שדהו ע\"י זה, כל זמן שאינו עושה מעשה אחר, כ\"א מה שממילא מתפזר הזבל בשדה ע\"י הצאן, יש לומר שאם באמת אין כונתו לזבל כלל, כ\"א להעמיד צאן כשצריך לזה המקום של השדה, מותר אפילו בשיעור יותר גדול בלא הגבלתם של התנאים האמורים." + ], + [ + "היתה כל שדהו בית ארבעת סאין, משייר ממנה מקצת מפני מראית העין, כדי שידעו הכל שהצאן הטילו בה ונדיירה, ולא יאמרו זיבל זה כל שדהו בשביעית.* והסהרין הללו צריך שיהיו בהם מחיצות גמורות כדרך שעושין לענין רשויות של שבת, כדי שלא יהא נראה כמזבל את השדה.* ובכל עושין סהרין, במחצלאות ובקשין ובאבנים ובהקפת חבלים זה למעלה מזה, ובלבד שלא יהא בין אבן לאבן ובין חבל לחבל שלשה טפחים.* ויש מי שנראה מדבריו שמותר לעשות אפילו כמה סהרין בתוך שדה גדולה. ונראין הדברים שמותר הוא בין אם עוקר הוא אותן הצאן עצמן של הסהר הראשון, ומניחם בסהר אחר, בין אם מכניס שם צאן אחרות, ובלבד שיהא בין סהר לסהר כמלא סהר, שהוא בית סאתים ואותן* בית סאתים המפסיקים בין סהר לסהר מותר לחלוב ולגזוז בהן הצאן, ולהעבירן דרך עליה, ואין הדבר הזה מצרף את הסהרין, לומר שהוא עושה אותם לסהר אחד גדול יותר מהשיעור שהתירו חכמים, אבל אם עשה בין סהר לסהר פחות ממלא סהר, נראה הכל כסהר אחד, שלא התירו כ\"א כשיעור של בית סאתים ולא יותר." + ], + [ + "לא יפתח אדם מחצב בתחלה לתוך שדהו בשביעית, שמא יאמרו לתקן שדהו נתכוין שיסיר ממנה הסלע. ואם התחיל מקודם שביעית ופצל ממנה שבע ועשרים אבנים, ברבוע שלש על שלש, על רום שלש, כל אבן מהן אמה על אמה ברום אמה, או גדולות מזו, הרי זה מותר לנקר ממנו בשביעית כל מה שירצה.* וי\"א שאין צריך דוקא שיתחיל לפצל מהמחצב ערב שביעית, כ\"א שיפתח אותו מערב שביעית, ויגלה ממנו כשיעור זה של עשרים ושבע אבנים, שכ\"א מהן היא אמה על אמה, ואז מותר הוא לנקר שם אבנים בשביעית, אע\"פ שלא התחיל כלל בפיצול האבנים מערב שביעית. וי\"א,* שכל זה שמותר לפצל בשביעית, אם התחיל מערב שביעית באופן האמור, הוא דוקא כשלא נתכון לתקן את הקרקע, אבל כשהוא מתכון לתקן את הקרקע לעולם אסור לנקר את האבנים. ויש* חולקין וס\"ל, דמותר אפילו כשמכון לתקן הקרקע כל שהתחיל מע\"ש, כשיעור האמור.* וי\"א שהשיעור שהוא צריך להיות מגולה לפני שביעית, וה\"ה למ\"ד שצריך שיהיה נפצל מהמחצב לפני שביעית, שלש מורביות, כלומר שלש שורות כאלה, שבכל שורה ושורה יש שבע ועשרים אבנים של אמה על אמה, ונמצא בכל השורות יחד שמנים ואחת אבנים." + ], + [ + "גדר של אבנים, שיש בגבהו עשרה טפחים או יתר, ורצה לטול כל אבניו, אם היו בו עשר אבנים או יתר, כל אחת מהן משוי שנים, או גדולות מזו, הרי זה נוטל, שהרואה יודע שלצורך האבנים הוא נוטל. היה פחות מעשרה, או שהיו פחות מעשר אבנים, או שהיו אבניו קטנות ממשוי שנים, נוטל עד שיניח טפח סמוך לארץ.* וי\"א שמותר ליטול עד שיניח מעט פחות מטפח סמוך לארץ." + ], + [ + "במה דברים אמורים בשנתכון לתקן שדהו, או שהתחיל לטול בשביעית, אבל אם לא נתכוין לתקן שדהו, או שהתחיל מקודם שביעית, נוטל בשביעית כל מה שירצה מכל מקום וגומם עד לארץ. וכן אם היה נוטל משדה חבירו, אע\"פ שהוא קבלן, גומם עד לארץ. *ויש מי שאומר, שבמה דברים אמורים, שכשאינו מתכוין לתקן את שדהו, שמותר לטול אפילו אם לא התחיל מערב שביעית, ואינו צריך להניח טפח אלא גומם עד לארץ, דוקא אם יש לו בנין לבנות, שבנינו מוכיח עליו שאינו מתכוין לתקן את הקרקע, אבל אם אין לו בנין לבנות, המוכיח על כונתו, לא מהני מה שאינו מתכוין לתקן את שדהו, שמ\"מ יש כאן איסור משום מראית העין, שכיון שאין כאן שום הוכחה יאמר הרואה שהוא מתכון לתקן את שדהו, ואין בזה היתר רק כשהתחיל בה מערב שביעית.* ויש מי שנראה מדבריהם שזה התנאי, שאין איסור לטול את האבנים כ\"א ע\"פ הסדר האמור, רק אם לא התחיל מערב שביעית, ומתכוין לתקן את השדה, אבל אם התחיל מערב שביעית, או כשאינו מתכוין לתקן את שדהו, מותר לטול בכל ענין, וגומם עד לארץ, זה אמור בין בדין של נטילת גדר, שאז מותר לטול אותו אפילו כשאין בו עשרה טפחים בגבהו, ואין בו עשר אבנים שכל אחת היא משוי של שנים, ובין בדין של פתיחת מחצב, שאם התחיל מערב שביעית, או כשאינו מתכוין לתקן את השדה, מותר בכל אופן, ואינו צריך דוקא שיהיה בו מגולה שיעור של שלש מורביות של שלש שלש, בשיעור של עשרים ושבע אבנים של אמה על אמה. אבל יש מי* שמוכרח מדבריו, שזה התנאי, שאם התחיל בו מערב שביעית מותר לטול, לא נאמר כ\"א בדין של נטילת אבנים מן הגדר, אבל בדין של פתיחת מחצב אין היתר, כ\"א דוקא כשהתחיל מערב שביעית על הסדר האמור, דהיינו בשלש מורביות של שלש אבנים, אבל זולת זה אין מועיל מה שהתחיל מערב שביעית. ויש* מי שאומר, שבענין דין חציבת אבנים מן המחצב אין תלוי כלל, לא בשיעור הגילוי שמגלה מערב שביעית את האבנים שלש מורביות שהם שלש על שלש, ולא שיחצוב אותם מערב שביעית כסדר זה, כפי המבואר לשתי הדעות המבוארות, אלא כל הדבר תלוי שיהיה בהאבנים שבתוך המחצב כשיעור זה של מורביות, שהן שלש על שלש ששיעורן עשרים ושבע אבנים, שאם יש כזה השיעור מותר אפילו לפתח המחצב לכתחילה גם בשביעית עצמה. וכ\"ז הוא דוקא מתוך שלו, אבל משל חבירו מותר לפתח מחצב בכל אופן. ובזמן שהתחיל מערב שביעית מותר לטול אפילו כשאין במחצב זה השיעור של שלש מורביות האמורות.* מחצב שבינו ובין חבירו ופתח בו חבירו בהיתר, מותר גם הוא לחצוב ממנו על סמך פתיחת חבירו, במה דברים אמורים שמצא חבירו במחצב שלו אבנים, אבל אם היתה מחצבתו של חבירו ריקה, לא מהני מה שהתחיל חבירו לחפור מערב שביעית, ואסור. ויש* מי שנראה מדבריו, שאין צריך דוקא שיפתח כשיעור של שלש מורביות בידים, ודוקא שתהיה פתיחתן מערב שביעית, כ\"א צריך שיהיה פתוח בהמחצב כשיעור הזה, של שלש מורביות שהן שלש על שלש על רום שלש, ואפילו אם נפתח ע\"י איזה סבה, או שהיה מגולה מאליו זה השיעור, ג\"כ מותר לקחת אח\"כ מן המחצב. ולפי זה אם התחיל מערב שביעית לפתח בידים יש לומר שמותר לקחת לעולם, אפילו כשלא היתה התחלה בשיעור של שלש מורביות, וכן אם התחיל חבירו בערב שביעית בהיתר, אפילו בהתחלה מועטת, ג\"כ מותר, ואין איסור כ\"א כשהיתה מחצבתו של חבירו, שפתח בה, ריקה לגמרי שלא מצא שם אבנים כלל, אז לא מהניא פתיחת חבירו להחשב פתיחה ג\"כ לגבי דידיה אע\"פ שכפי הפתיחה הוא הולך במחצב אחד. ונראה שהיינו אפילו כשנתגלה מחצבו ע\"י מה שפתח חבירו את המגיע לחלקו, מ\"מ כיון שהיתה מחצבתו ריקה אסור.* ויש מי שנראה מדבריו, שגם באופן המותר לקחת מן המחצב אבנים, מ\"מ אסור ליקח אותם עד הארץ ממש, כ\"א דינם כמו בגדר שאין בו השיעור האמור, שהוא גוממו עד פחות מחארץ טפח. מיהו י\"א,* שכל זה הוא רק כשהוא מתכוין לעשות שדה, שכונתו היא לתקן את הקרקע, אבל אם אינו מתכוין לעשות שדה, אלא שכל כונתו לבנין, מותר ליקח הכל ואין צריך להניח פחות מהארץ טפח.* סלע שצף מעל גבי הארץ, ויוצא ממנו כעין גל של אבנים,* אם יש בו כשיעור שתי אבנים של משוי שנים ה\"ז מותר ליקח ממנו כל האבנים, אפילו הקטנות, ואם לאו אסור ליקח ממנו.* וי\"א שאין היתר ליקח ממנו אלא א\"כ יש בו שיעור של מחצב, שהוא שלש מורביות של שלש על שלש. ונראה מדבריו, שדוקא כשהאבן הזה יוצא ממנו בתוך הארץ שורש, המאגדו בקרקע, אז יש לו דין מחצב, אבל כשהוא מונח ע\"ג הקרקע, אע\"פ שהוא קבוע ומחובר בקרקע, כיון שהוא צף ועולה למעלה אין לו דין מחצב.* וי\"א, שמה שמותר משדה חבירו להיות גומם עד לארץ, מותר הוא אפילו אם הוא אריס באותה שדה, שזהו ענין שהקבלן מביא אבנים באותו הסדר שמותר בשדה חבירו.* וי\"א שמי שהוא קבלן לבנות בנינים, כיון שהכל יודעים שהוא צריך לבנות, ולקבץ אבנים הרבה לצרכי בנינים, מותר לו ליקח גם משלו, כמו שכל אדם מותר ליקח משל חבירו, מפני שעיקר כונתו לבנין, ואין כאן מראית עין, מפני שאומנותו מוכחת עליו, שאין כונתו לעבודת הארץ." + ], + [ + "אבנים שראויות שתזעזע אותן המחרישה, או שהיו מכוסות ונתגלו, אם יש בהן שתים של משוי שנים שנים, הרי זה מותר ליטול אותן, היו קטנות מזה לא ינטלו. * יש אומרים, שמותר ליטול את כל האבנים גם הקטנות, כיון שיש בהן שנים של משוי שנים שנים, וכיון שהמחרישה ראויה לזעזע אותן אין זה הכרח לתקון השדה, שהמחרישה תסיע אותן מדי עברה, ונמצא שאין כאן עבודת קרקע.* ויש מי שמפרש, שצריך שיהיה בכל אבן ואבן מהאבנים משוי של שנים, ודוקא הגדולות הללו מותרות להנטל ולא הקטנות מזה." + ], + [ + "המסקל שדהו בשביעית, מפני שהוא צריך לאבנים, נוטל את העליונות ומניח את הנוגעות בארץ. וכן אם היה לו בשדהו גרגר של צרורות או גל של אבנים, נוטל את העליונות ומניח את הנוגעות בארץ. ואם יש תחתיהן סלע או קש יטול את כולן. * י\"א שדוקא אבנים מחוברות אסור לסקל, ואותן הוא מניח, כיון שהן נוגעות בארץ ומחוברות בקרקע, אבל אבנים תלושות מותר לסקל.* וי\"א שלעולם אסור לסקל אפילו אבנים תלושות, רק באופן שמניח את הנוגעות בארץ, שאז כיון שאינו נוטל את כולן אינו נראה כמתקן את הקרקע. יש* מי שנראה מדבריהם שכשהם צבורין על גבי סלע או קש, רק אז מותר לטול את כולן גם התחתונות, דוקא אותן שהן מונחות על גבי הסלע או הקש, אבל אם אחרות מונחות ע\"ג הארץ לא מהני מה שמקצתן מונחות ע\"ג סלע או קש, לטול אותן שמונחות ע\"ג הארץ, דבעינן דוקא שיהי' כל המקום שהאבנים ניטלות ממנו אינו ראוי לזריעה. ויש * אומרים שאם מקצתן יש תחתיהן תבן או קש אע\"פ שנמצאות ג\"כ כאלה שהן מונחות ע\"ג קרקע ונוגעות בארץ, מותר לטול את כולן שכיון שאין כל המקום ראוי לזריעה מוכח שאין כונת הסיקול בשביל עבודת קרקע. אלא בשביל שהוא צריך לאבנים." + ], + [ + "לא ימלא אדם גיא עפר או יתקננו בעפר, מפני שמתקן את הארץ. אבל עושה הוא חיץ על פני הגיא, וכל אבן שהוא יכול לפשוט את ידו וליטלה והוא עומד על שפת הגיא הרי זה תנטל. * י\"א שמותר לבנות בשביעית מדרגות על נבי הגיאיות, שהן גומות שהמים מתקבצים שם, כדי להשקות את השדות משפסקו הגשמים,* שיש מי שאומר שהוא מעצרת ואילך, מפני שאז הוא תיקון רק למוצאי שביעית.* ויש מי שאומר, שזה היה מותר רק בזמן שבית המקדש היה קיים, שהיה נוהג דין תוספת שביעית לחומרא לאסור הפוקים שלפניה, כמו שיתבאר במקומו*. והיה אסור לעשות מלאכות של עבודת קרקע לפני שביעית, מפני שהם תיקון לשביעית, ע\"כ הותרה ג\"כ עבודה כזאת בשביעית, כיון שהיא תיקון רק למוצאי שביעית, אבל בזמן הזה שאין לנו תוספת, על כן כשם שאין איסור לעשות עבודה בערב שביעית, אע\"פ שהוא צורך שביעית ועיקר פעולתה היא רק על השנה השביעית, א\"כ לא אזלינן בזמן הזה כ\"א בתר שעת העבודה עצמה, לא אחר הזמן שתצא התועלת מן העבודה, כמו כן אין לנו היתר לעשות עבודה בקרקע בשביעית, אע\"פ שתכליתה היא למוצאי שביעית, שאנו מדמין את השביעית לשבת בזמן הזה; ונמצא שכשם שאינה אסורה לפניה כמו כן אינה מותרת כשתהיה נעשית העבודה לשם אחר השביעית, ובאיסורי עבודה של דברי סופרים, שאסרו משום מראית עין, לא הקילו בזמן הזה בדבר שהוא ניכר שעושה לצורך מוצאי שביעית, שכיון שאין חוששין על מה שהוא נעשה לצורך שביעית להחמיר, לא נחוש על מה שהוא נעשה לצורך מוצאי שביעית להקל. אבל קודם שפסקו הגשמים ודאי אסור לבנות מדרגות ע\"ג הגיאיות בשביעית.* וי\"א שאסור לעשות מחיצה מעכבת בעפר, לסכור את המים שנתקבצו, שלא יצאו לחוץ. ואסור לתן עפר וטיט בין האבנים, כשעושה מחיצה לעכב את המים. ואין מותר לעשות כ\"א מחיצה של אבנים סדורות זו על זו, בלא עפר וטיט.* וי\"א שכל שבונה גדר או שום בנין סמוך לשדהו, מותר לו לקחת כל אבן אפילו מהאבנים הקטנות, שאין בה כשיעור לקחת מן שדהו כמו שבארנו* מ\"מ כל שהיא מונחת בקרוב כ\"כ למקום הבנין, שהוא יכול לפשוט את ידו וליטלה, ואינו צריך לשלשל עצמו, ולא ללכת ממקומו בשביל לקיחתה של האבן, ה\"ז תנטל, ואין חוששין שיהא נראה כרוצה לתקן שדהו, כיון שהבנין הוא כ\"כ קרוב להאבן הנטלת, עד שהוא יכול לפשוט את ידו וליטלה, אבל כל שהיא רחוקה יותר מזה אסור ליטלה, אא\"כ יש בה כשיעור שביארנו וי\"א* שבשדה שלו לעולם אסור ליקח אבנים, אפילו אבן כזאת שהיא קרובה עד כדי שיעור שהוא יכול לפשוט את ידו וליטלה, ואין ההיתר נאמר כאן, כ\"א שהוא מותר ליקח אותה משדה חבירו, ואע\"פ שבשדה חבירו מותר לו ליקח לעולם, אפילו אין לו בנין, מ\"מ השמיענו כאן שאין בזה משום גזל, וכיון שהוא עומד ברה\"ר והוא יכול לפשוט את ידו וליטלה, היא בחזקת הפקר.* וי\"א שכשעושה המדרגות בשביעית בזמן המותר, שהוא משפסקו הגשמים, לא יעשה אותם בסיבוך של עפר, מפני שהוא מתקן המקום לזריעה ע\"י זה, והוי עבודת קרקע, אלא עושה הוא באבנים בלא כיסוי וסיבוך של עפר." + ], + [ + "אבני כתף, והן הנטלות שתים ושלש על הכתף, מותר להביאן מכל מקום, בין משדה חבירו בין משדהו. וכן הקבלן מביא מכל מקום, ואפילו אבנים קטנות (פחות מאבני כתף), בין משדה שקבלה בין משדה שלא קבלה.* ויש אומרים שהקבלן מותר להביא אפילו משדותיו, ואין חוששין שמא יאמרו לעבודת הארץ הוא מכוין, ומותר להביא אפילו אבנים קטנות. וקבלן זה, י\"א* שהוא המקבל עליו לבנות בנינים, וי\"א* שהוא אותו שקבל עליו לבנות את החייץ, המותר לבנותו בשביעית, כמו שנתבאר, מותר לו להביא על בנין זה אבנים מ\"מ.* וי\"א שקבלן הוא אריס בשדה, והוא מותר לקחת אבנים מן השדה כשהוא צריך להן, ואין חוששין משום עבודת הארץ, כיון שאין השדה שלו, שלא אסרו חכמים לסקל אבנים קטנות כ\"א משדה של עצמו, ולא שדה הנחכרת לו, אע\"פ שהוא אוכל פירותיה ע\"י אריסות." + ], + [ + "פרצה שהיא סוגה בעפר, אם אינה מכשלת את הרבים אסור לבנותה, ואם היתה מכשלת את הרבים, או שלא היתה סוגה בעפר אלא פתוחה לרשות הרבים, מותר לבנותה.* ויש מי שאומר, שמותר לבנות פרצה בשביעית כדרכו תמיד, באין חלוק בין מכשלת את הרבים לשאינה מכשלת, ובין סוגה בעפר לשאינה סוגה בעפר. וסוגית הירושלמי* מכרעת כדעה הראשונה." + ], + [ + "אסור לו לבנות גדר בשביעית בין שדהו לשדה חבירו, אבל בונה גדר בינו ובין רשות הרבים. ומותר להעמיק עד הסלע. ומוציא את העפר וצוברו בתוך שדהו כדרך מעמידי זבל. וכן אם חפר בור ושיח ומערה בשביעית, צובר העפר בתוך שדהו כדרך כל החופרים. * ויש ספק בזה, אם מה שמותר לצבור העפר בתוך שדהו כדרך המזבלים, כשבונה את הגדר, שהוא בודאי כשיעור האשפות והמשפלות, שמותר לצבור זבל, כמו שנתבאר, אם לענין הזמן הוא ג\"כ שוה למוציאי זבלים, שאין מותר כ\"א משפסקו עוברי עבירה, או דילמא בצבירת עפר, אע\"פ שהשוו חכמים המדה לענין עצם הצבירה, שתהיה כדרך המזבלים, כדי שלא יתחלף בזבלים, ויסברו שגם זבלים מותר להעמיד באופן כזה, ויבא מזה ביטול לדברי חכמים, שהגדירו את השיעור של האשפתות, אבל בהוצאה של ציבורי העפר, שהבנין מוכיח עליו, אין חשש לאסור אפילו לפני הזמן שפסקו המזבלים." + ] + ], + [ + [ + "עבודת הארץ בשנה ששית, שלשים יום סמוך לשביעית, אסורה הלכה למשה מסיני, מפני שהוא מתקנה לשביעית. ודבר זה בזמן שבית המקדש קיים הוא שנאמר מפי השמועה. וגזרו חכמים שלא יהיו חורשים שדה האילן ערב שביעית בזמן המקדש אלא עד העצרת, ושדה הלבן עד הפסח, ובזמן שאין מקדש מותרין בעבודת הארץ עד ראש השנה כדין תורה. וממה שנאמר שיש טעם בהלכה למשה מסיני זו, שאסור בעבודת הארץ שלשים יום לפני שביעית, מפני שהוא מתקנה לשביעית, נראה שדוקא עבודות כאלה שיש בהן משום תיקון הארץ לשביעית, אסורות בתוספת שביעית, כגון חרישה ששייך תקון הארץ בשביעית על ידה, וכן זמירה בעבודת האילן שייך ג\"כ שהיא לצורך שביעית, אבל קצירה ובצירה שאינה משום תיקון עבודת הארץ לשביעית אינה אסורה בתוספת שביעית, אפילו בזמן שבית המקדש קיים. ואפילו עבודות אלו שיש בהן תיקון לשביעית,* י\"א שלא נאסרו כ\"א אותן העבודות האסורות מן התורה בשביעית, אבל העבודות שבשביעית עצמה אינן אסורות כ\"א מדרבנן, לא גזרו עליהן בתוספת שביעית.* ואלו האומרים כן סוברים, שחרישה היא אסורה מן התורה בשביעית, ועל כן מצאנו שהיא אסורה ג\"כ בתוספת שביעית, בזמן שנוהג דין תוספת שביעית, שהוא בזמן המקדש.* י\"א שנטיעה מותרת בתוספת שביעית, ואינה אסורה בשלשים יום הסמוכים לשביעית, משום דין תוספת, אלא משום מראית העין כמו שיתבאר,* והיינו משום שסוברים הם, שאין נטיעה אסורה בשביעית כ\"א מדרבנן, ע\"כ אינה אסורה משום תוספת שביעית.* ויש מי שאומר, שנטיעה אסורה מן התורה בשביעית מקל וחומר, דזמירה שהיא כעין תולדה של נטיעה אסורה, ק\"ו לנטיעה עצמה שאסורה, ומתוך כך יש לאסור נטיעה בתוספת שביעית, מצד דין של תוספת שביעית. ונראה שלדעת זו אסורות כל העבודות האסורות מן התורה בשביעית, גם בתוספת שביעית בזמן שהיא נוהגת, ואין חילוק בין עבודה שיש בה תיקון הקרקע לשביעית לשאין שייך בה תיקון קרקע לצורך שביעית.* ומתוך דעה זו נראה, שאסור ג\"כ לזרע בתוספת שביעית, אפילו זרעים שאין שייך בהם תיקון קרקע או עבודת אילן לשביעית, אלא שמצד עצמה אסורה הזריעה בתוספת שביעית בזמן המקדש." + ], + [ + "איזו היא שדה האילן כל שלשה אילנות לבית סאה, אחד אילן סרק ואחד אילן מאכל, ואפילו הן של שלשה אנשים, רואין אותן כאילו הן תאנים, אם ראויין לעשות ככר דבילה של ששים מנה, חורשין כל בית סאה בשבילן, והוא שיהיה רחוק בין כל אחד ואחד כדי שיהיה הבקר יכול לעבור בכליו. י\"א* שכשהן של שלשה אנשים, והם מצטרפין להיות חורשין כל בית סאה בשבילן, הם עודפים בהיתר חרישה של כל בית סאה יותר מאילו היו שלשתן של אדם אחד, שאילו שלשה אילנות של אדם אחד לבית סאה, שחורשין כל בית סאה בשבילן, אין חורשין כ\"א עד העצרת, ואילו של שלשה אנשים שמצטרפין חורשין בשבילן עד ר\"ה.* וי\"א שלעולם אין של שלשה אנשים עודפים בהיתר מאילו היו של אדם אחד, ואינם מצטרפין כ\"א לחרוש כל בית סאה בשבילן עד העצרת, כדין כל שדה אילן. וכן* אם האילנות הם של אדם אחד והקרקע של אחר מצטרפין וחורשין כל בית סאה בשבילן. יש מי* שנראה מדבריהם, שבמה דברים אמורים, ששלשה אילנות בתוך בית סאה מצטרפין לחרוש כל בית סאה, דוקא כשהם עשויים כחצובה מפוזרים, אחד כנגד שנים, אבל אם הם עומדים בשורה זה אחר זה אינם מצטרפין לחרוש כל בית סאה בשבילן, ואין חורשין להן אלא לצרכן. ויש* מי שאומר, שאם יש ביניהם כדי שיהא הבקר עובר בכליו, אף שעומדים כשורה הם ג\"כ מצטרפין, ולא אמרו שאינם מצטרפין כשורה אלא אם הם עומדים סמוכין זה לזה, יותר משיעור שהבקר יכול לעבור בכליו, שאע\"פ שכיון שאינם עומדים מצוברין כחצובה הרי יכול הבקר לעבור ולחרוש מצידיהם, מ\"מ כיון שאין הבקר יכול לעבור ביניהם, אין השרשים מתפשטים יפה מן הצד, ע\"כ הם עומדים למיעקר, וגם* אין צורך להם לחרישה של כל הבית סאה, שכיון שאין השרשים מתפשטים הרבה אין תועלת בחרישה הרחוקה מהאילנות, ע\"כ אינם מצטרפין. אבל כל שהם רחוקים כשיעור הנדרש, שהוא כדי שיהיה הבקר עובר בכליו, אז אפילו עומדים כשורה ג\"כ חורשין בשבילן כל בית סאה. ויש* מי שמפרש, שאין חילוק בין אם האילנות הללו עומדים על קרקע ישרה, שאין בה מעלות ומורדות, בין אם השדה של הבית סאה מלמטה, והאילנות הם מלמעלה, או שהאילנות הם מלמטה והשדה מלמעלה, אע\"פ שרחוק הדבר לפי זה שתועיל החרישה של הק רקע המופלגת מהם להאילנות, מ\"מ לעולם מועלת היא, וחורשים כל בית סאה בשבילן. ואם הם פחות משלשה אילנות לבית סאה, י\"א* שאין חורשין להם אלא כדי צרכן, שהוא כמלא אורה וסלו חוצה לו. וי\"א* שחורשין להם אז לכ\"א ואחד לפי חשבון של חלוקת בית סאה לשלשה. ויש* מי שאומר, שזה שאמרנו שהשיעור שיהיה בין האילנות הוא כדי שיהיה הבקר יכול לעבור בכליו, שהוא שיעור ארבע אמות, והיינו שלא יהיו מקורבין זה לזה יותר משיעור זה, שאם הם מקורבים יותר מזה השיעור אין חורשין להם אלא כדי צרכן, שהוא מלא אורה וסלו חוצה לו, שהוא שיעור שתי אמות, אבל מכל מקום יש ג\"כ מדה לצורת פיזורם בתוך הבית סאה, והיינו שכל אחד מהם יהיה בשיעור שני קבין, שהוא שליש סאה, והשיעור שאמרנו, שצריך שיהא ביניהם כדי שיהיה הבקר עובר בכליו, לא פחות, שהוא ד\"א, היינו אם הם עצים עבותים ועבים הרבה מאד, שאז יוכל להיות, שאע\"פ שיהיו מפוזרים בתוך בית סאה, באופן שכל אחד עומד בתוך שליש של בית סאה, שהוא בית שני קבין, מ\"מ לא יהיו רחוקים זה מזה ארבע אמות, כדי שיהא הבקר עובר בכליו, אבל אם הם אילנות בינונים או דקין לא מהני מה שהם רחוקים זה מזה, בשיעור שהבקר עובר בכליו, אלא צריך שיהיו דוקא רחוקים זה מזה, עד שיהיה כל אחד ואחד מהם עומד בתוך שליש של בית סאה, אבל אם היה אחד עומד בתוך שיעור של ארבעה קבין, שהוא שני שלישי בית סאה, והשנים עומדים בתוך שני קבים, שהוא שליש בית סאה, אין חורשין להן אלא צרכן. י\"א* שזה השיעור של עושין ככר דבילה, שהוא ששים מנה, הוא שכל אחד ואחד מהאילנות יהיה ראוי לעשות שיעור זה, ולא מועיל מה שיש בין כולם יחד זה השיעור, שזה לא נאמר כ\"א כשהם יותר משלשה עד תשעה כמו שיתבאר.* וי\"א שגם בשלשה א\"צ שיהיה כ\"א מהם ראוי לעשות ככר דבילה של ששים מנה, כ\"א שיהיו בין כולם יחדו ראויים לעשות שיעור זה, אלא שצריך שכל אחד מהם יהיה ראוי לעשות שליש של שיעור זה לא פחות, אבל אם אחד מהם אינו ראוי לעשות שליש, אע\"פ שחסר לו דבר מועט משליש של ששים מנה, ולעומת זה השנים עושים הרבה, יותר מששים מנה כ\"א מהם, ג\"כ אינו מועיל להשלים בזה את חסרון החסר, ואין חורשין להם אלא כדי צרכן." + ], + [ + "היו פחות משלשה לבית סאה, או שהיו שלשה ואחד ראוי לעשות ששים מנה או יתר, והשנים אינם ראויין לעשות או שנים ראויין לעשות אפילו מאה מנה, ואחד אינו עושה, אין חורשין להם אלא לצרכם, והוא מלא אורה וסלו חוצה לו. ואפילו היו שלשה ואין הבקר יכול לעבור בכליו בין שנים מהן, דינם כאילו היו פחות משלשה,* ואפילו היו ארבעה, ושנים הם סמוכין זה לזה בכדי שאין הבקר יכול לעבור בכליו, נחשבים אלה השנים כאילו אינם, ונשארו רק שנים ושוב אין חורשין להם אלא לצרכן. אבל אם היו ששה, וארבעה עומדים רחוקים זה מזה בכדי שהבקר יכול לעבור בכליו, אלא שבינתים עומדים שנים שהם קרובים זה לזה ולאלו הארבעה באופן שעל ידם אין הבקר יכול לעבור בכליו, רואין אנו את השנים האמצעיים הללו כאילו אינם, ונמצא שנשארו ארבעה שהבקר יכול לעבור בכליו, והרי יש כאן השיעור, וחורשין כל בית סאה בשבילן. וכן אם היו חמשה, ושנים באמצע אין הבקר עובר בכליו, דנים אותם כאילו אינם, ונשארו שלשה שחשובין כאילו היה הבקר עובר בהם בכליו. ונראין הדברים, שאימתי אנו אומרים שאם הם ארבעה, ושנים מהם אין הבקר עובר בכליו, שאין אנו אומרים שנחשוב אחד כאילו אינו וישארו שלשה שהבקר עובר בכליו, דוקא אם השנים עומדים סמוכים זה לזה וסמוכים להאילנות השנים האחרים, באופן שאפילו נראה כאילו האחד אינו ישאר כאן רק אחד שעומד במצב כזה שהבקר עובר בכליו, אבל השנים אין הבקר עובר בהן, אבל אם הארבעה עומדים באופן כזה, שאם נחשוב את האחד מן השנים כאילו אינו, ישארו השלשה כולם מפוזרים בכדי שיהיה הבקר עובר בכליו, אז דין הארבעה שוה לדין החמשה שרואין את האמצעיים כאילו אינם, וחורשין כל בית סאה בשביל הנותרים. ויש* מי שאומר, שאם האילנות הם קרובים זה לזה פחות מכדי השיעור שהבקר עובר בכליו, אז אין חורשין להם כלל אפילו כדי צרכן, שהוא כשיעור אורה וסלו חוצה לו, משום דקיימי למיעקר חושבין כאילו אינם, ואינם כלל בכלל היתר של שדה האילן. * ויש מי שחולק וסובר, שכדי צרכן, שהוא שיעור מלא אורה וסלו, לעולם חורשין, אפילו אם הם מקורבין זה לזה ביותר, דלא גריעי מפחות מכאן, והיינו אפילו אילן אחד, שחורשין לו כדי מלא אורה וסלו חוצה לו.* וי\"א, ששעור הריהוק זה מזה הוא שלא יהיו רחוקין יותר משיעור של כדי מטע עשרה לבית סאה, דהיינו שיהיה כל אילן תופס לא יותר משש עשרה על שש עשרה אמה." + ], + [ + "היו משלשה ועד תשעה וראויין לעשות ששים מנה, חורשין כל בית סאה בשבילן, ואע\"פ שיש בהן מי שאינו ראוי לעשות. * י\"א שצריך שכל אחד ואחד מאלו שלשת האילנות יהיה ראוי לעשות ששים מנה.* וי\"א שדי שכל שלשתן יחד יעשו כשיעור זה.* ויש מי שאומר שצריך דוקא שיהיה השיעור של ששים מנה מחולק ביניהם בשוה, ואם הם יותר משלשה ועד תשעה צריך לעולם שתהיה החלוקה בערך שוה לכל אחד ואחד מהאילנות. וי\"א שבכ\"ז אין קפידא* אלא שיהיו האילנות מרוחקים ריחוק שוה לפי מספרם בפיזורם בשטח בית סאה, וזה הפיזור הוא דוקא עד תשעה, אבל בעשרה אילנות אפילו אינם מפוזרים בכל הבית סאה חורשין אותו כולו. וזה נוהג דוקא באילנות ולא בנטיעות, שבנטיעות אין חורשין את כל הבית סאה רק כשהן מפוזרות בתוכו כמו שיתבאר." + ], + [ + "היו עשרה אילנות לתוך בית סאה או יתר, בין עושין בין אינם עושין, חורשין כל בית סאה בשבילן. עשר נטיעות מפוזרות לתוך בית סאה, חורשין כל בית סאה בשבילן עד ראש השנה. ודבר זה הלכה למשה מסיני. * וי\"א דוקא אם הן מפוזרות בשעור שוה בין זו לזו במרחק שטח הבית סאה, אז חורשין כל בית סאה בשבילן כשהן עשר, אבל אם הן פחות מעשר, או שאינן מפוזרות בערך שוה של עשר לבית סאה, אז חורשין לפי המספר הנמצא במדת הקרקע, בערך הדומה לעשר לבית סאה.* וי\"ח ואומרים, שכל שהוא פחות מעשרה או שאינן מפוזרות כראוי, אין חורשין לכ\"א ואחת אלא כדי צרכה, שהוא מלא אורה וסלו חוצה לו." + ], + [ + "היו עשויות שורה אחת מוקפות עטרה, אין חורשין להן אלא צרכן לכל אחד ואחד. וי\"א* שאין צריך, לענין שלא יהיו חורשין להן אלא כדי צרכן, שיהיו עשויות שורה וגם מוקפות עטרה, אלא באחת מהן; אם הן עשויות שורה אין חורשין כל בית סאה בשבילן כיון שאינן מפוזרות, ואם הן מוקפות עטרה שהיא מחיצה סביב, אין חורשין להם אלא כדי צרכן, כיון שהמחיצה מחלקתן משאר כל שטח הבית סאה, אין זה נקרא בשם עשר נטיעות מפוזרות בתוך בית סאה. שדוקא ע\"ז נאמרה ההלכה שחורשין כל בית סאה בשבילן עד ר\"ה.* וי\"א שמוקפות עטרה אין הכונה שיהיה גדר סביבן אלא שהן עומדות במצב של הקף דהיינו כקשת עגולה. ויש מי* שאומר, שאם הן יותר מעשר נטיעות לבית סאה אין חורשין כל בית סאה בשבילן, דנטיעות רכות שהן עומדות יותר מעשרה לבית סאה עומדות להעקר. ולפ\"ז יש לדון שאפילו כדי צרכן אין חורשין להן. וי\"א* שגם בנטיעות, שיעור סמיכות שלהן איננו דוקא בערך עשירית לבית סאה לכל אחת ואחת כ\"א ארבע אמות לכל אחת כדין אילן, ולפי זה אפילו יהיו יותר מעשר לבית סאה, כל זמן שאינן סמוכות בפחות מד\"א בין זו לזו חורשין כל בית סאה בשבילן.", + "והדילועין עם הנטיעות מצטרפות לעשרה. י\"א* שהדברים אמורים דוקא בדלעת יונית, שהיא קרובה לאילן, ע\"כ מצטרפת עם הנטיעות, כשהנטיעות הן הרוב, להתיר חרישת כל בית סאה. ויש מי* שנראה מדבריו, שבדלעת יונית אפילו הן כולן דילועין דינן כנטיעות, וחורשין כל בית סאה בשבילן אם הן מפוזרות עשרה לבית סאה, ומה שמצטרפות הדילועין והנטיעות כשהנטיעות הן רוב, זה הוא אפילו בשאר דילועין." + ], + [ + "איזו היא נטיעה, זה האילן הקטן כל זמן שקוראין לו נטיעה. ויש* אומרים שיש קצבה לדבר זה, שכל זמן שהיא בת שנתה קוראין לה נטיעה, ולפ\"ז אחר השנה לא מהני גם אם יקראו לה נטיעה, דבטלה דעתם." + ], + [ + "אילן שנקצץ והוציא חליפין, אם נקצץ מטפח ולמעלה הרי הוא כאילן, מטפח ולמטה הרי הוא כנטיעה. ויש* מי שחוכך לומר שדוקא לחומרא דינה כנטיעה מטפח ולמטה, שאם הן פחות מעשר אפילו הן עושות ככר דבילה של ששים מנה ג\"כ אין חורשין כל בית סאה בשבילן, עד שיהיו עשר דוקא, אבל אם הן ג\"כ עשר, אין להן הקולא של נטיעות שחורשין להן עד ראש השנה, כ\"א דינן כשדה האילן של אילנות זקנים, שאין חורשין להם כ\"א עד העצרת." + ], + [ + "וכל הדברים האלו בזמן המקדש כמו שאמרנו, אבל בזמן הזה מותרין בעבודת הארץ עד ראש השנה. אף בזמן המקדש מותר לסקל, ולזבל השרות, ולעדר המקשאות והמדלעות ובית השלחין, עד ראש השנה. והיינו* לעדור סביב עצם הצמח של המקשאות והמדלעות ושל בית השלחין, אבל לא לעדור את כל השדה כולה. וסביב הצמחים כפי מה שהם צריכים לפירות של ששית מותר אפילו* בחרישה בשוורים, ולא דוקא עידור שהוא במעדר שבידי אדם. ונראין הדברים*, שבית השלחין שמותר לעדור היינו דוקא גנה של ירק הצריכה השקאה, שהיא צריכה ג\"כ עבודת העידור, באיחור זמן עד ר\"ה לצורך הירקות שלה, אבל בית השלחין של אילנות נראה שאין חורשין כ\"א עד העצרת כדין שדה אילן, כיון שכלל גדול הוא ששוב אין צורך בחרישה לפירות של ששית.", + "ומזבלין, ומפרקין. היינו* שנוטלין העלין מן האילן להקל עליו כדי שיגדל יותר. וי\"א** שמפרקין אבנים המונחים על עקרי האילן.", + "ומאבקין, ומעשנין. שמעלין עשנים כדי להמית תולעים שבאילן.", + "ומקרסמין. שחותכין הענפים היבשים מן האילן.", + "ומזרדין. שמסירין הענפים הלחים ומשיירין מקצתם.", + "ומפסלין. נוטלין את הפסולת מן האילן. וי\"א* שכורתין את כל ענפיו כולם, ומעמידים אותו רק על עצם צמרתו כדי שיתעבה. וי\"א* שאילן שהוא נוטה לכאן ולכאן בענפיו קושרין אותו כדי שיעלו ענפיו למעלה.", + "ומזהמין את הנטיעות. י\"א* כשקליפת האילן נושרת מדביקין שם זבל להבריאו כדי שלא ימות האילן. וי\"א* שמורחין את האילנות בדבר שריחו רע, כדי שיברחו התולעים או ימותו מפני חוזק הריח,* ואע\"פ שעושין בזה עבודה בגופו של אילן ג\"כ מותר.", + "וכורכין. י\"א* שכורכין כעין כיסוי סביב לאילן בחמה מפני החמה, ובצינה מפני הצינה. וכל* מה שהוא מעכב שלא יעשה הטבע הכללי עליו את פעולתו להפסד, ולא מפני ענין פרטי שהגיע באילן זה, אינו נכלל בהיתר של לאוקמי אילנא; ואין היתר לעשותו כ\"א בתוספת שביעית, לפי דעה זו. וי\"א* שכשהענפים נטושים על הארץ, ומורדים יותר מדאי, מקבץ את הפארות הנטושות ומקשרם כדי שיעלו למעלה.", + "וקוטמין אותן. י\"א* שמכסים את שרשיהם או צמרת האילן במקום הגלוי באפר וקטם. וי\"א* שחותכין את ראשי הענפים כדי שיתגדלו יותר, או שיתנו פירות יותר", + "ועושין להן בתים. היינו* בית לצל כסוכה כדי שלא יכה אותם גשם שוטף או חמה וצינה יתירה, וי\"א* שהוא בנין גבוה אמה שעושין סביב האילן וממלאין אותו עפר לחזק את האילן ולהיטיבו.", + "ומשקין אותו. יש* מי שאומר שאין מותר להשקות כ\"א כששופך המים על גוף האילן, והמים יורדים למטה ומשקים אותו; אבל לשפך מים ולהשקות את האילן בעיקרו, כדרך ההשקאה של כל השנים, זה אסור לפי זה גם בתוספת שביעית בזמן שהיא נוהגת, דהיינו בזמן המקדש.", + "וסכין את הפגין ומנקבין אותן. כל עבודות אלו מותרות בערב שביעית עד ראש השנה של שביעית, ואפילו בזמן המקדש. ויש מי* שאומר שלא התירו כל המלאכות הללו רק בנטיעות, כמו שמצינו שהתירו בהן חרישה אם הן עשר מפוזרות בתוך בית סאה עד ר\"ה, אבל באילנות זקנים לא התירו. ויש* סברה האומרת שאין חילוק בין נטיעות לאילנות זקנים בכל אלה, ולא נאמרו הדברים בנטיעות אלא בהוה, שדרך לעשות כל אלה יותר בנטיעות, שהן צריכות טיפול ושמירה יותר מזקנים. וכל מה שהוא בשביעית אסור רק מדרבנן התירו בתוספת שביעית, ולא אסרו כ\"א בחרישה, שאותה לא התירו כ\"א בהאופנים המבוארים, מפני שלדעה זו יש בחרישה איסור עשה של תורה, אע\"פ שאין לוקין עליה." + ], + [ + "פגי ערב שביעית שנכנסו לשביעית, ושל שביעית שיצאו למוצאי שביעית, לא סכין ולא מנקבין. * י\"א שאין סכין את הפגין שדרכן להכנס לשביעית, דהיינו שאינם מתבשלין עד ראש השנה, אפילו בששית, ולא התירו לסוך בתוספת שביעית כ\"א פירות שהם נגמרים בששית. ויש* אומרים שבששית מותר לסוך כל הפירות, והאיסור הוא רק בשביעית, ואסור לסוך בשביעית אפילו הפירות שגדלו בששית כיון שנכנסו לשביעית. ויש מי* שאומר שאיסור זה נוהג אף בזמן הזה, שאין תוספת שביעית נוהג, מ\"מ אסור לסוך אפילו לדעה הראשונה, האוסרת גם בששית אותם הפגים הצריכים להכנס לשביעית.", + "בזמן המקדש אין בונים מדרגות ע\"פ הגאיות ערב שביעית. כשיפסקו הגשמים, מפני שהוא מתקנן לשביעית. יש מי שנראה מדבריו* שעיקר האיסור של בנין המדרגות הוא, שכיון שהוא מתקנן לשביעית חל כאן איסור של תוספת שביעית, ומתוך כך אין כאן איסור כ\"א בזמן המקדש, שאז הוא שנוהגת תוספת שביעית, אבל אם היה כאן איסור של מראית עין, משום חשד שיאמרו שהוא מכין להשקות את שדותיו השקאה האסורה בשביעית, היה הדין נותן שלא יהיה איסור זח תלוי דוקא בזמן המקדש, אלא שיהיה נוהג גם בזמן הזה. ולפי זה ליש* אומרים, שאין האיסור של בנין המדרגות ע\"ג הגאיות רק משום מראית עין, דנראה כמתקן להשקות בהן שדותיו בשביעית, יהיה דין זה נוהג גם בזמן הזה.* אבל בונה הוא בשביעית משפסקו גשמים, מפני שהוא מתקנן למוצאי שביעית. ויש מי* שאומר, שבזמן הזה, שאין נוהג דין האיסור של בנין המדרגות בערב שביעית, אין נוהג ג\"כ דין היתר הבנין בשביעית, ולפ\"ז לדעה הסוברת, שנוהג גם בזמן הזה איסור הבנין בערב שביעית משפסקו הגשמים, כמו שבארנו, נוהג גם בזמן הזה היתר זה, שבונים בשביעית משפסקו הגשמים מפני שמתקנן למוצאי שביעית," + ], + [ + "אף בזמן הזה אין נוטעין אילנות, ואין מרכיבין, ואין מבריכין, ערב שביעית, אלא כדי שתקלוט הנטיעה ותשהה אחר הקליטה שלשים יום קודם ראש השנה של שביעית, וסתם קליטה שתי שבתות. ודבר זה אסור לעולם מפני מראית העין, שמא יאמר הרואה בשביעית נטעו. נמצאת אומר, שהנוטע או המבריך או המרכיב ערב שביעית קודם ראש השנה בארבעים וארבעה יום יקיים, פחות מכן יעקור. ואם לא עקר הפירות מותרין. ואם מת קודם שיעקור מחייבין את היורש לעקור.* ויש מי שאומר שבמה דברים אמורים שצריך לעקר כשנטע בתוך פחות ממ\"ד יום לפני שביעית דוקא בסתם, שאין אנו יודעים אם קלט לפני שלשים יום של איסור שלפני שביעית או לא קלט. אבל אם ברור לנו ע\"פ נסיון, שקלט לפני הזמן של איסור שלשים יום שלפני שביעית, לא יעקר, שלא אמרו חכמים אלא סתם קליטה שתי שבתות. אבל אם ברור לנו שנקלטה בפחות אין כאן איסור.* ויש אומרים שאין איסור לנטע באופן שהקליטה תהיה בתוך שלשים יום לפני שביעית, ולפי זה אין איסור לנטע כ\"א בפחות מארבעה עשר יום לפני ראש השנה של שביעית, שאז תהיה הקליטה בשביעית עצמה וזה ודאי אסור. ויש אומרים* שבזמן המקדש, שהיה דין התוספת נוהג, היה אסור לנטע באופן שתהיה הקליטה בתוך שלשים יום של תוספת שביעית, אבל בזמן הזה מותר לנטע עד פחות מארבעה עשר יום לפני שביעית, משום שסוברים שאין הטעם של איסור הנטיעה, באופן שתהיה הקליטה בתוך שלשים יום לפני שביעית, משום מראית העין שזה הוא איסור שאינו תלוי בזמן המקדש ונוהג בכל זמן, אלא שעיקר איסור זה, שתלוי בשלשים יום לפני שביעית, הוא משום תוספת שביעית, שהלכה למשה מסיני שהיא שלשים יום לפני שביעית, ולפי זה אין איסור זה נוהג כ\"א בזמן המקדש, שאז אסור לנטע פחות ממ\"ד יום לפני שביעית, אבל בזמן הזה, שאין דין תוספת שביעית נוהג, אין אסור כ\"א בזמן הקליטה, שתהיה לפני שביעית, דהיינו בפחות מארבעה עשר יום. ולהאוסרים את הנטיעה באופן שתהיה הקליטה בתוך שלשים שלפני שביעית עיקר הטעם הוא, משום שמונים אז לשני ערלה ר\"ה של שביעית, ונראה כאילו נטע בשביעית, ע\"כ הפירות אינם מותרים כ\"א אחר* ר\"ה של שנה רביעית. וי\"א* שאיסורם נמשך עד חמשה עשר בשבט של שנה הרביעית." + ] + ], + [ + [ + "כל שתוציא הארץ בשנה שביעית, בין מן הזרע שנפל בה מקודם שביעית, בין מן העיקרים שנקצרו מקודם וחזרו ועשו, ושניהם נקראו ספיח, בין מן העשבים והירקות שעלו מאליהם, ואין להן זרע, הכל מותר לאכלו מן התורה, שנאמר והיתה שבת הארץ לכם לאכלה. ואפילו שדה שנטייבה בשביעית וצמחה, פירותיה מותרין באכילה. וזה שנאמר את ספיח קצירך לא תקצר, שלא יקצור כדרך שקוצר בכל שנה. ואם קצר כדרך הקוצרים לוקה, כגון שקצר כל השדה והעמיד כרי ודש בבקר, או שקצר לעבודת הארץ כמו שביארנו, אלא קוצר מעט מעט וחובט ואוכל. ויש* מי שנראה מדבריו, ששדה שנטייבה, אע\"פ שמצד קנס לא תזרע במוצאי שביעית, כמו שנתבאר, מ\"מ כל מה שהוציאה שדה זו, כל שאין בו דין של ספיחים, שהם אסורין מטעם אחר שיתבאר, אפילו אם היתה תועלת במה שנטייבה, לענין הוצאת אלו הפירות אין כאן שום איסור, אפילו איסור דרבנן מטעם קנס, משום שדוקא למוצאי שביעית, שהפירות שייכים לבעלים, שייך קנס, אבל בשביעית עצמה, שהפירות הן הפקר, אין שייך קנס. וי\"א* שמה שמותר לאכול בשביעית, אפילו אם עבר על האיסור של השמטת הפירות, שיתבאר, ושמר את פירותיו ולא הפקירן, אע\"פ שעבר על עשה של תורה, מ\"מ אין הפירות נאסרין, ומותר לכל לאוכלן, לפני הביעור, ולאחר הביעור הדבר תלוי לפי השיטות של מהות הביעור, שיתבארו בדברנו. וי\"א* שכל שהוא משומר, לא הותר כלל באכילה, שלא התירה תורה לאכלה אלא שבת הארץ, דהיינו הפירות שנתקיים בהם דין תורת שביעית, שהוא ההפקר, אבל כיון שעברו ושמרו אותם לא התירתן תורה באכילה, ואין מועיל במשומר מה שיקצור שלא כדרך הקוצרים, רק במופקר מותר לקצור שלא כדרך הקוצרים. ויש* מי שאומר, שקצירה לעולם אסורה בפירות שביעית, ואינה מותרת אפילו במופקר, ואפילו שלא כדרך הקוצרים, ואין היתר בפירות שביעית המופקרים כ\"א בקטיפה ותלישה." + ], + [ + "ומדברי סופרים, שיהיו כל הספיחים אסורים באכילה, ולמה גזרו עליהם מפני עוברי עברה, שלא ילך ויזרע תבואה וקטניות וזרעוני גנה בתוך שדהו בסתר, וכשיצמח יאכל מהם ויאמר ספיחים הן. לפיכך אסרו כל הספיחים הצומחים בשביעית. ויש* מי שאומר, שספיחים אסורים באכילה מן התורה בשביעית, רק שיש מתירין ספיחי כרוב, מפני שירק זה דומה הרבה לאילן, ואילנות אין שייך בהן דין ספיחים. וי\"א* שאין הספיחים אסורים כל שנת השביעית אלא מזמן הביעור ואילך." + ], + [ + "הא למדת, שאין אוכלין מפירות שביעית, אלא פירות האילנות והעשבים שאין זורעין אותם רוב האדם, כגון הפיגם והירבוזין השוטים (ויש גורסין והשטין, כלומר שהוא מין בפני עצמו שכך שמו)", + "וכל כיוצא בהן, אבל הירקות, שדרך רוב האדם לזורען בגנות ומיני תבואה וקטניות, כל הצומח מהן אסור מדבריהן, והמלקטן מכין אותו מכת מרדות. ויש* מי שאומר, שאם לקט, אפילו לא אכל, ג\"כ איסורא קא עביד ומכין אותו מכת מרדות, ומ\"מ מסתברא דכש\"כ הוא באכילה אע\"פ שלא לקט הוא, כ\"א אחר לקט ונתן לו, שעבר על איסור מדבריהם ומכין אותו מ\"מ. ויש מי* שאומר, שהירק, אע\"פ שדינו ללכת בו אחר לקיטה לכל דיני תורה, ואם גדל כולו בששית ונלקט בשביעית יש בו תורת קדושת פירות שביעית לכל הלכותיה, מ\"מ לענין דין איסור ספיחים לא גזרו רק אם היה עיקר גידולו בשביעית, דהיינו שצמחו בשביעית, אבל אם צמחו בששית, אע\"פ שנלקטו בשביעית, אע\"פ שיש בו דין קדושת שביעית, לענין איסור סחורה והפסד וכל הלכות שביעית, אבל דין אסור אכילה של ספיחי שביעית אין בו. ואלה הם הירקות. שאנו מוצאים בדברי חכמים, שהם קדושים קדושת שביעית, ומ\"מ הם מותרים באכילה ויש אומרים* שכל מה שמותר בירקות באכילה בשביעית, אע\"פ שקדושת שביעית נוהגת בהן, זהו דוקא בירקות כאלה. שאין דרך בני אדם לזורעם, אלא הם יוצאים מאיליהן בהרים ובנהרות, בהם אין איסור שביעית כלל, אע\"פ שהתחלת צמיחתם עד סופם, ולקיטת, ג\"כ, הכל הוא בשביעית, שלא גזרו אלא בזרעים, כדי שלא יבאו לזרעם. ונמצינו למדין שיש גם צמחים כאלה שנוהג בהן קדושת שביעית ואינם אסורין משום ספיחים, וישנם כאלה שאסורין משום ספיחים לגמרי בלקיטה ובאכילה. ויש מי* שאומר שאלה המינים שתהיה בהם קדושת שביעית ויהיה בהם דין ספיחים. אי אפשר למצא כ\"א בירקות שאותם שכל גדולם הוא בשביעית ולקיטתם ג\"כ בשביעית, אסורים משום ספיחים, אבל אותם שגדלו בששית אע\"פ שנלקטו בשביעית, ואפילו היתה רק התחלת גידולם בששית וגגמרו עיקר גידולם בשביעית, וגם נלקטו בשביעית, אין להם דין איסור ספיחים, לאוסרן באכילה ובלקיטה, אלא יש להם דין פירות שביעית, שצריכין להאכל בקדושת שביעית, וחייבים להתנהג בהם בכל דיני שביעית, ואם היה גידולם וצמיחתם בשביעית, ונלקטו בשמינית, נראין הדברים שלדעתם נוהג בהם דין ספיחים. אבל בתבואה לא נמצא לפי סברא זו אופן של דין קדושת שביעית, שלא יהיה בה דין איסור ספיחין. כי אם הביאה שליש לפני שביעית, אז היא מותרת לגמרי, ואין נוהג בה איסור שביעית כלל, שכלל גדול הוא שבתבואה הולכים אחר שליש גידולה. ואם לא הביאה שליש לפני ראש השנה של שביעית, יש לה דין ספיחי שביעית לגמרי, שאסורה באכילה ובלקיטה. אלא שיש דין מיוחד בתבואה, שאם ליקט אותה קודם שנגמרה בתורת עשבים למאכל בהמה, אז אם לא הביאה שליש לפני שביעית, ונכנסה לשביעית, אע\"ג שאם ימתין עד שתגמר בתורת תבואה יהיה בה איסור ספיחין, מ\"מ אם לקט אותה קודם שנגמרה בתורת עשבים אין בה שום איסור, ואפילו קדושת שביעית ג\"כ אין בה, משום שבתורת עשבים כבר נגמר גידולה לפני שביעית, וכיון שבעיקרה היא תבואה אין בה דין חומר של ירק שנלך בה אחר לקיטה, ע\"כ היא מותרת לגמרי. ואם הכניסה פחות משליש בשביעית ונכנסה לשמינית, אז אם יאכל אותה בתורת תבואה מותרת משום ספיחין. ונראה שאין בה ג\"כ משום קדושת שביעית, כיון שבתבואה הולכים אחר שליש, אבל אם ילקט אותה בתורת עשבים חלה עליה קדושת שביעית, כיון שכבר נגמרה בתורת עשבים בשביעית קודם שהביאה שליש, ונראה שמ\"מ משום ספיחים אינה אסורה, אע\"ג שלוקט אותה בתורת עשבים, כיון שבעיקרה היא תבואה, ולגבי תבואה לא נגמרה עדיין, ואזלינן בתר שליש, ע\"כ מועיל הדבר שאין בה דין איסור ספיחין עכ\"פ, או משום שעשבים נמצאים הרבה ממה שאינם נזרעים בידי אדם, ע\"כ לא שייך איסור ספיחים בכלל בעשבים, ולא נאסרו משום כך מתורת ספיחים אפילו אצל תבואה. ויש מי שסובר* שאין בספיחין דין איסור אכילה כלל. ונראין הדברים, שלדעה זו עיקר האיסור בספיחין הוא רק ללקוט הרבה ביחד, בדרך קביעות, אפילו באופן שמותר בשאר פירות שביעית* ואפילו כשאינו קוצר כ\"א ע\"י קיטוף ותלישה ג\"כ אסור, ואין מותר כ\"א לתלוש ולאכול מיד, ובהמה רועה כדרכה ואוכלת מה שתולש. ויש* מי שאומר שאיסור ספיחי כרוב הוא מן התורה, ושאר ספיחין רק מדרבנן שגזרו משום ספיחי כרוב, שהוא מתוך שאין אתה יכול לעמוד עליו בין חדש לישן אסרה אותו תורה אפילו בספיחים, ומתוך שלא יחלקו ויטעו בין ספיחי כרוב לשאר הספיחים גזרו על כולם." + ], + [ + "ספיחים העולים בשדה בור, ובשדה ניר, ובשדה כרם, ובשדה זרע, מותרין באכילה. ומפני מה לא גזרו עליהם, מפני שאין אדם זורע מקומות אלו: שדה בור אין אדם נפנה לשם, ושדה ניר רוצה הוא בתיקונה, ושדה כרם אינו אוסר כרמו, ושדה זרע הספיחין מפסידין אותה. וכן התבן של שביעית מותר בכל מקום ולא גזרו עליו. מיהו* אפילו אותן הספיחין המותרין, היינו שהם מותרים באכילה ואין בהם איסור ספיחים, אבל מ\"מ נוהג בהם קדושת שביעית לכל דיניהם, שאסור לאבדם ולעשות בהם סחורה, והם חייבים בביעור, ולא יצאו מדין ספיחי שביעית כ\"א בזה שהותרו באכילה. * וכן אין נוהג איסור ספיחין בשדה תלתן שזרעה לזרע, אע\"פ שזורעין ג\"כ תלתן לירק. וכשזרעה לירק דינה ודאי כשדה ירק, שדין איסור ספיחין נוהג בה, אבל בשדה תלתן שזרע לזרע דינה כשדה זרע, שהספיחין מפסידין אותה, ומשו\"ה אין בהם איסור ספיחין. * ויש מי שמחלק בתבן לומר, שדוקא בתבן הגס שאינו ראוי למאכל בהמה, אין בו איסור ספיחין, אבל תבן וקש הדק, הראוי למאכל בהמה, דינו כתבואה ויש בו איסור ספיחין, וי\"א* דנוהג איסור ספיחין גם בתבן וקש כבעצם התבואה עצמה." + ], + [ + "ספיחין של שביעית שיצאו למוצאי שביעית אסורין באכילה, ואין תולשין אותן ביד, אלא חורש כדרכו. ובהמה רועה כדרכה." + ], + [ + "ועד מתי אסורין ספיחי שביעית, במוצאי שביעית מראש השנה ועד חנוכה, ומחנוכה ואילך הן מותרין. והזורע ספיחי שביעית אחר שביעית, הגידולין מותרין. וי\"א* שאין שום זמן להיתר ספיחי שביעית, אלא שהם אסורים לעולם, אלא שאם לא נעקרו, ונתגדלו אח\"כ בשמינית, עד שרבו גידולי היתר על האיסור, אז הן מותרין. וגבול של היתר, התלוי בזמן לפירות שביעית, סובר בעל דעה זו, שלא מצינו כ\"א לתבן וקש של שביעית, שאחר שתרד רביעה שניה מותרין הם, ובטלה מהם קדושת שביעית, מפני שמה שנמצא בשדה נסרח ע\"י הגשמים. וזורע ספיחי שביעית אחר שביעית, שהגידולין מותרין, יש* מפרשים שהוא דוקא בדבר שזרעו כלה, אבל דבר שאין זרעו כלה הגידולין אסורין. ויש* מי שנראה מדבריו, שהיתר זה של ספיחי שביעית לגידולין שלהם, היינו שאין להם ג\"כ דין קדושת שביעית כלל, ולא רק שאינם אסורים באכילה ובלקיטה כדין ספיחי שביעית. וה\"ה לדבריו כל פירות שביעית הגידולין שלהם מותרין, ואין בהם שום קדושת שביעית." + ], + [ + "בצלים שיצאו משביעית למוצאי שביעית, אם עשו כיוצא בהן מותרין ואם לאו אסורין. וכן שאר הפירות אין לוקחים אותם במוצאי שביעית אלא משיעשו כיוצא בהן מפירות מוצאי שביעית. עשה הבכיר, הותר האפיל. ומותר ליקח ירק במוצאי שביעית מיד. ויש* מי שאומר שכל עיקרו של היתר זה, שמותרין בצלים שיצאו למוצאי שביעית, לא בבצלים של שביעית הדברים אמורים, שהם אסורים משום ספיחי שביעית, שיהיו מותרים משיעשה כיוצא בהן, אלא שכל ענין זה הוא רק בבצלים של ששית, שנכנסו לשביעית, ונתגדלו ג\"כ בשביעית, שאלה אינם אסורים מטעם ספיחי שביעית, כאשר נתבאר, אלא שמכל מקום נוהג בהם דין קדושת שביעית לאכלם בכל חומר של פירות שביעית. אלה הבצלים של ששית, אם נשתהו בארץ כל השנה השביעית, ויצאו למוצאי שביעית, חוזרים הם להיתר, להיות נידונים כפירות של היתר לגמרי, שאין בהם שום דין שביעית, שיעשה כיוצא בהן. וטעם* היתר זה, של משיעשו כיוצא בהן, יש בו שני צדדים: או שהוא משום שכיון שנעשה כבר כיוצא בהם, אנו תולים בסתם שהם מאותן שכבר נתגדלו במוצאי שביעית, ואם כן אין היתר זה אמור, כ\"א בפירות שיש איזה ספק בהם, אם הם משל שביעית או משל מוצאי שביעית, שהתירו חכמים לתלות באותו הזמן שיש במציאות כיוצא בהן משל מוצאי שביעית, שפירות הללו הם משל מוצאי שביעית. ונראין הדברים, שהקילו בזה לתלות את הרוב אפילו במיעוט, שאם רק יש שנעשה כיוצא בהם הכל תולין בהם, ותולין ג\"כ ממקום למקום, ועל כן משעשה הבכיר הותר האפיל, שאנו תולין שהובא ממקום הבכיר, אבל אם ברור לנו, שפירות הללו הם משל שביעית, לא מהני מה שנעשה כבר במוצאי שביעית כיוצא בהן, לא להוציא את ספיחי שביעית מאיסור של ספיחין, ולא להוציא את שארי פירות שביעית מקדושת פירות שביעית, ולא להתיר אותם בלקיחה. אבל יש ג\"כ טעם שני, בדבר ההיתר של הבצלים והפירות, שמשיעשו כיוצא בהן, ונתגדלו כ\"כ בהיתר, הרי ההיתר רבה על האיסור. ולטעם זה הדברים אמורים בפירות ברורים שהם משל שביעית, אלא שלא נתלשו והם הולכים ומתגדלים במוצאי שביעית, שכיון שיעשו כיוצא בהם פרח איסור שלהם, שחשוב כאילו היתר רבה עליהם. ונראים הדברים, שהיתר זה אמור הוא לענין איסור ספיחין, שהוא דרבנן לדעת רובא דרבוותא, שהולכין בהן לקולא, משיעשו כיוצא בהן, ותולין ג\"כ את המקום האפיל ע\"י מציאות הבכיר, אבל לענין הפקעת קדושת שביעית, שהיא מן התורה, נראה שהולכים בו אחר הרוב, כמו בכל התורה כולה, במקום שהדבר מסופק אצלנו אם הוא מן ההיתר או מן האיסור. ושיעור* הזמן, שבו מותר ליקח ירק במוצאי שביעית, י\"א שהוא בכדי שיהיה אפשר להביא ממקום היותר סמוך שבחו\"ל, ואע\"פ שבשביעית עצמו אסרו חכמים לסמוך בסתם על מה שהובא ג\"כ ירק מחוץ לארץ, לא להתיר איסור ספיחין ולא להפקיע קדושת שביעית עי\"ז מסתם פירות וירקות של א\"י, מ\"מ במוצאי שביעית הקילו לסמוך ע\"ז ולתלות שהובא מחו\"ל, ואין בו משום איסור ספיחין. וי\"א* ששיעור זה של מיד הוא עכ\"פ שנים ושלשה ימים, שמתוך שארץ ישראל היא ארץ צבי, הממהרת לגדל את פירותיה, יש לתלות בזמן קטן של שנים ושלשה ימים, שכבר באו ירקות חדשים מגידולי מוצאי שביעית.* ויש מי שמחלק ואומר, שלא הותר ירק במוצאי שביעית מיד כ\"א בירקות שאינם מתקיימים וזרעם כלה, אבל אותם הירקות המתקיימים ואין זרעם כלה, כמו בצלים וכיוצא בהם, לא הותרו מיד. ונראים הדברים, שלסברא זו דין ירקות הללו המתקיימים ושאין זרעם כלה כדין הפירות, שהם מותרין רק משיעשה כיוצא בהן.* בצלים שגדלו בששית ועקרן, ואחר שעקרן בששית נטען בשביעית באיסור, וגדלו מעט בשביעית, ועקרן, וחזר ונטען בשמינית, אז אם העלין שלהן הן בשמינית שחורין, נוטים למראה הירוק העמוק הנוטה לשחרות, שזה מראה שגדלו מעט ג\"כ בשמינית, מצטרף זה הגידול שגדלו בשמינית, לגידול שגדלו בששית, ומבטל את הגידול שגדלו משביעית, ואם העלין שלהן הם ירוקים, שניכרת בהם לקותא, כמו שדפון, שזה מורה שאינם נקלטים ואינם יונקים וגדלים בשמינית, אז הם אסורים מחמת תערובת הגידול של שביעית שבהן ולפי מה שנתבאר, שאין איסור של ספיחין כ\"א במה שגדל לגמרי בשביעית, אינם אסורים בזה, כשהוריקו העלין שלהם בשמינית, כ\"א מלנהוג בהן מנהג של פירות כל השנים, אבל הם נאכלין בקדושת שביעית, כדין שאר פירות שביעית, אותם שאינם אסורים משום ספיחים.* ויש מי שנראה מדבריו שאפילו בצלים של שביעית ממש אם עקרן בשביעית ונטען בשמינית, וגדלו בשמינית, והעלין שלהן הן שחורין, הרי אלו מותרין, שגידולי היתר מעלין את האיסור. וי\"א*, שאם הן גידולי שביעית, שיצאו לשמינית, אינם מותרין ע\"י שיעור זה, שהעלין שהורין, כ\"א דוקא ע\"י מה שיודע לנו שנתוסף בשמינית רוב גידולם, שאז ההיתר מעלה את האיסור." + ], + [ + "מאימתי מותר אדם ליקח לוף במוצאי שביעית, משירבה החדש. י\"א* שקצבה של משירבה החדש היא מפסח של שמינית. ויש חולקים ע\"ז* ואומרים, ששיעור של ריבוי החדש הוא בימות הגשמים זמן רב קודם לפסח. ויש מי שנראה* מדבריו, שההיתר של משעשה הבכיר הותר האפיל, הנאמר בשאר ירקות של שביעית שאינם מתקיימין, אינו מועיל גבי לוף. אלא אינו מותר עד שירבה החדש במקומו ממש. ויש לומר, שלפי הדעה שנתבארה לפנינו, שדין זה של עשה הבכיר הותר האפיל לא נאמר דוקא בירקות, כ\"א בכל פירות שביעית, שייך דין זה ג\"כ בלוף, ומשרבה החדש במקום אחד תולין ג\"כ במקומות אחרים, אלא שמכל מקום יש חומר בלוף מבשאר פירות וירקות, שבכל הפירות די משיעשה כיוצא בהן, ואין צריך דוקא שירבה החדש, אבל בלוף צריך דוקא שירבה החדש. אלא שיש מי שנראה מדבריהם,* שהשיעור של משיעשה כיוצא בהן הוא ג\"כ שיעור של ריבוי החדש, ולפי זה דין הלוף ודין שארי הפירות שוה. וחזר הדין שלדעה זו שסוברת, שההיתר של האפיל בשביל הבכיר נאמר בכל פירות שביעית. הוא נאמר ג\"כ בלוף, ולדעת הסוברים, שאין היתר זה נאמר כ\"א בירקות שאינם מתקיימים, אז דין הלוף שהוא מתקיים אינו כן, אלא צריך דוקא שירבה החדש במקומו ואין היתר לאפיל בשביל עשיית הבכיר.* הלוף והשום והבצלים, הותרו יבשים, כגון שרבה החדש או שנעשה כיוצא בהן, הותרו לחין, שכיון שאפילו יבשים נמצאים בריבוי מן החדש, ודאי שנמצאים לחין עוד יותר. אבל אם הותרו להין לא הותרו יבשים, שאפשר שהלחין יש מהן מהחדש יותר מהישן, אבל יבשים של שביעית הם רבים עדיין על של מוצאי שביעית. ואע\"פ שתולין מהיתר של הבכיר על האפיל, מ\"מ ההיתר הוא דוקא ממין על מינו, אבל אין מין מתיר את שאינו מינו, שאין לסמוך ולומר, שכיון שרבה החדש ממין אחד מסתמא רבה ג\"כ ממין השני, אע\"פ שהוא קרוב לו בזמן גידולו וטבעו, אלא צריך שיתברר על כל מין בפני עצמו שעשה כיוצא בו או שרבה החדש. ואין מתירין אפילו ממין על מינו, כ\"א ע\"פ חכם שיחליט שכבר הגיע הזמן שיהיה ראוי לומר עליו שרבה החדש או שעשה כיוצא בו, ואסור לסמוך כל אחד על הכרעתו שידין לומר שכבר רבה החדש, או עשה כיוצא בו. וכל הירקות שנלקטו במוצאי שביעית, אע\"פ שלא רבה החדש, מ\"מ חייבים הן במעשרות, שלענין מעשר הולכים אחר לקיטה, ואע\"פ שנוהג בהן בקדושת שביעית מ\"מ אין זה פוטר אותן מן המעשר כיון שנלקטו בשמינית.* פירות שביעית שבאו מחוצה לארץ אין מוכרין אותן לא במדה ולא במשקל ולא במנין, אלא הרי הן כפירות הארץ, שנוהגין בהן קצת קדושה, מפני מראית עין, שלא יתחלפו בפירות הארץ. ומסתבר, שאם הן ניכרין שהם משל חוץ לארץ לא שייך בהם מראית עין, ומוכרין אותן במדה ובמשקל ובמנין כדרכן. ואותן שמתירין פירות של נכרים אפילו בארץ ישראל, לנהוג בהן מנהג חול בלא שום קדושת שביעית, ולא החמירו שלא למכור אותן במדה ובמשקל ובמנין, נראה הטעם שמתוך שהם של נכרים בארץ ישראל עצמה הקול יוצא בשעת קצירתם ולקיטתם, שהם נקצרים ונלקטים משדה של גוי, אבל הבא מחו\"ל, אינם יודעים בא\"י מהיכן הם, ויסברו שהם משדה של ישראל בארץ ישראל, ולפי זה יש לומר שאין דין זה אמור אלא בזמן שרוב שדות ארץ ישראל היו של ישראל, אבל בזמן שרוב השדות הם של נכרים אז לא שייך מראית עין, שהרואה יתלה שהפירות הללו משל נכרים הם. מיהו במקום שישראל הם שם הרוב נראין הדברים שנוהג ג\"כ האידנא דין זה, שאפילו פירות של שביעית שהובאו מחוץ־לארץ לארץ אסור למכור אותן במדה ובמשקל ובמנין, ורק בזמן שמתירין להפקיע את איסור שביעית ע\"י מכירה לנכרי, אז לא שייך מראית עין, כיון שדין פירות הללו כפירות של נכרים, שכבר פשט בהם המנהג להקל שאין נוהג בהן קדושת שביעית." + ], + [ + "באחד בתשרי ראש השנה לשמיטין וליובלות. פירות ששית שנכנסו לשביעית, אם היו תבואה או קטניות או פירות האילן, והגיעו לעונת המעשרות קודם ראש השנה הרי אלו מותרין, ואע\"פ שאוסף אותם בשביעית הרי הן כפירות ששית לכל דבר. ואם לא באו לעונת המעשרות אלא אחר ראש השנה, הרי הם כפירות שביעית. ויש מי* שאומר, שראש השנה לפירות האילן הוא חמשה עשר בשבט גם לשביעית, ואם הגיעו לעונת המעשרות קודם חמשה עשר בשבט של שביעית הרי הם כפירות של ששית, ורבו* החולקים עליו שסוברים, שאין דין של ראש השנה לאילנות בחמשה עשר בשבט אמור אלא לענין סדר השנים של המעשרות, בין מעשר שני למעשר עני, וכן לענין שאין מעשרין מן החדש על הישן ומן הישן על החדש, אבל לענין שביעית לעולם גם לאילנות ראש השנה שלהן הוא אחד בתשרי." + ], + [ + "התבואה והקטניות אסורין באכילה משום ספיחין, ופירות האילן אוכלין אותן בקדושת שביעית. ויש מי* שאומר שגם באילנות שייך דין ספיחין בפירות שלהן. וכבר נתבאר,* שיש מי שאומר* שאין הספיחין אסורין כ\"א לאחר זמן הביעור." + ], + [ + "האורז והדוחן, והפרגין והשומשמין, ופול המצרי, שזרעו לזרע, הולכין בהם אחר גמר פרי. ואם נגמר פרים קודם ראש השנה הרי אלו מותרין בשביעית, כפירות ששית, ואם נגמרו אחר ראש השנה, אע\"פ שהשרישו קודם ראש השנה, הרי אלו אסורין משום ספיחין. וי\"א* שבכל אלו אין הולכין אחר גמר פרי, כ\"א אחר השרשה, ואם השרישו לפני ראש השנה של שביעית, הרי אלו מותרין, אע\"פ שנגמר פרים בשביעית, ואם השרישו אחר ראש השנה אסורין, ואפילו אם השרישו בסוף שביעית, ועיקר גידולם היה בשמינית וגם גמר פרים היה אחר שביעית, מ\"מ אין להם דין פירות שביעית, לא לענין איסור ספיחין ולא לענין קדושת פירות שביעית, כי באלו המינים, שאין גמר פרים ניכר כ\"כ בזמן קבוע, הכל הולך אחר השרשה." + ], + [ + "הירק, בשעת לקיטתו. והאתרוג, אפילו היה כפול קודם ראש השנה ונעשה כככר בשביעית, חייב במעשרות כפירות ששית, ואפילו היה כככר בששית הואיל ונלקט בשביעית הרי הוא כפירות שביעית, ומתעשר כפירות ששית להחמיר. ולענין ירק כבר נתבאר לנו,* שי\"א שאע\"פ שנלקט בשביעית, אם כולו גדל בששית, אין בו דין שביעית לכל דבר, וצריך שיהיה דוקא גדל עכ\"פ גם כן קצת גידולו בשביעית. ומסתבר, דלא חמיר אתרוג מירק לענין הליכה בתר לקיטה, ואע\"ג דאזלינן אחר הלקיטה להומרא, זהו דוקא כשגדל ג\"כ עכ\"פ מעט בשביעית, אע\"פ שעיקר גידולו היה בששית. וכל זה הוא לענין שאר דיני קדושת שביעית, הנוהגים בפירות שביעית, אבל לענין דין איסור ספיחין כבר ביארנו,* שי\"א שאין אסור משום ספיחין כ\"א כשהיה כל הגידול כולו מתחילתו ועד סופו בשביעית. ויש מי* שנראה מדבריהם, שאם התחילו וגדלו עיקר גידולם בשביעית, אע\"פ שנכנסו לשמינית, יש בהם איסור ספיחים, ועכ\"פ לפי דברים אלו לא נאמר כלל זה, שהולכים בירק אחר לקיטתו, על איסור ספיחים, כ\"א על עצם דין קדושת שביעית. וי\"א* שבכל ענין אין הולכים באתרוג אחר לקיטה, ואם נחנט בששית דין פירות ששית יש לו לכל דבר, אפילו אם נלקט בשביעית. ונראה שאין מחמירים בו לדבריו כלל בשום דין של שביעית, ואין בו ג\"כ חיוב ביעור." + ], + [ + "וכן פירות שביעית שיצאו למוצאי שביעית, כתבואה וקטניות ואילנות, הולכין אחר עונת המעשרות. וכבר נתבאר,* שיש מי שאומר שבאילנות גם לענין שביעית הולכין אחר ראש השנה לאילנות, שהוא ט\"ו בשבט, שאם נחנטו לפני ט\"ו בשבט של שביעית יהיה להם דין פירות ששית, ואם נחנטו לפני ט\"ו בשבט של שמינית יהיה להם דין פירות שביעית, ושרבו החולקים עליו וסוברים, שהולכים לשביעית אחר ראש השנה של אחד בתשרי גם לענין אילנות.", + "והפרגין והשומשמין והאורז והדוחן ופול המצרי שזרעו לזרע, אחר גמר הפרי. והירק אחר לקיטתו. וכבר נתבאר,* שי\"א* שהירק שנגמר גדולו בשביעית, אע\"פ שהוא נלקט בשמינית, יש לו דין קדושת שביעית, ולפעמים יש בו ג\"כ משום איסור ספיחין, אם היתה התחלת צמיחתו ג\"כ בשביעית. ויש מי שנראה מדבריו,* שכל זמן שלא עשה הירק כיוצא בו במוצאי שביעית יש איסור מדרבנן, גם על אותן הירקות שעדיין לא נגמרו גדולן בשביעית, שמצד דין תורה הולכין בהן אחר לקיטה, מ\"מ גזרו שלא ילקטו בשביעית וימכרו אחר שביעית בחזקת ירקות של אחר שביעית, ע\"כ אסרו את כל הירקות הגדלים משנת השביעית במוצאי שביעית עד שיעשה כיוצא בו, אלא* שבירק הוא זמן קצר כמו שנים ושלשה ימים. ויש מי* שנראה מדבריהם, שהירק מותר במוצאי שביעית מיד ממש, בלא שום שהיה כלל עד שיוכל להעשות כיוצא בו, והולכים בו ממש אחר לקיטה, באין שום גזירה דרבנן על זה." + ], + [ + "פול המצרי, שזרעו לזרע בששית ונגמר פריו קודם ראש השנה של שביעית, בין ירק שלו בין זרע שלו מותר בשביעית. ואם זרע לירק ונכנסה עליו שביעית, בין ירקו בין זרעו אסור כספיחי שביעית. וכן אם זרעו לזרע ולירק אסור. ולפי הדעת שנתבארה, הסוברת שאין איסור ספיחין נוהג כי אם במה שהיתה כל התחלת הגידול בשביעית עצמה, צריכין אנחנו לומר, שבין אם זרעו לזרע או לירק, אם נצמח ונתגדל בששית, כשהוא אסור איננו אסור כ\"א משום פירות שביעית, שינהגו בו קדושת שביעית, אבל איסור של ספיחין אין בו. ויש אומרים שאם זרע לזרע ולירק, אם נגמר פריו בששית ונכנסה עליו שביעית, זרעו מותר כדין זרעו לזרע, וירקו אסור כדין זרע לירק, שהולכין אחר לקיטה, ואפילו איסור הירק, י\"א* שאינו מן התורה, כדין פירות שביעית או משום עצם איסור ספיחין, אלא מפני מראית עין, שלא יתחלף בירק ממש או בפול המצרי שזרע אותו רק לירק." + ], + [ + "עבר וזרעו בשביעית, ויצא לשמינית, אם זרעו לזרע בין זרעו בין ירקו אסור במוצאי שביעית, מפני שהולכים בזרעים אחר גמר פרי, וכיון שנגמר פריו בשביעית, אע\"פ שיצא למוצאי שביעית ונלקט בשמינית, אסור כשאר הספיחין. ואם זרע לירק, הואיל ונלקט בשמינית בין ירקו בין זרעו מותר. זרעו לזרע ולירק, זרעו אסור משום ספיחין וירקו מותר. ויש אומרים* שאם עבר וזרע באיסור בשביעית לעולם אסור, ואין הולכים בכאן אחר לקיטה להקל, ואין צריך גם כן לענין להחמיר ולאוסרו ללכת דוקא אחר גמר פרי, אלא די בזה בהשרשה בעלמא, שכיון שהשריש בשביעית נגמר האיסור של זריעתו ונטיעתו ואסור לעולם, אפילו בזרעו לירק ונלקט בשמינית, ולא משכחת לה שיהיה מותר כשעובר וזרע בשביעית, כי אם או באותן המקומות שהחזיקו בהן עולי מצרים ולא החזיקו בהן עולי בבל, שהם אסורים רק מדבריהם באיסורי שביעית, יש לומר שלא אסרו את מה שנזרע בשביעית, או כשזרע נכרי, שכיון שלא עבד ישראל איסורא לא קנסו לאסור את הנזרע. ולפי סברא זו יש לומר, למי שסובר ששביעית בזמן הזה בכל מקום היא מדרבנן. שמותר בכל מקום מה שזרע, באופן שאין בו משום איסור של ספיחי שביעית, כמו בפירות האילנות, או במקומות שאין בהם משום איסור ספיחין, כגון שדה ניר ושדה זרע וכיוצא בהן שנתבארו למעלה, שאין בהם משום איסור ספיחין. ויש מי* שנראה מדבריהם. שאפילו באופן שחייב לעקור כשזרע בשביעית מ\"מ הפירות הם מותרין, אפילו כשזרע בשביעית עצמה כשם שהם מותרים כשזרע בתוך שלשים יום שלפני שביעית, שאסורין בזריעה וחייב לעקור, כמו שנתבאר למעלה." + ], + [ + "בנות שוח, הואיל והן נגמרות לאחר שלש שנים, אם באו לעונת המעשרות קודם ראש השנה של שמינית הרי הן נאכלות בשנה שניה מן השבוע בתורת שביעית. יש* מי שאומר, שבנות שוה בכל שנה נמצאים באילן פירות חדשים, אלא שיש מהם משנה ראשונה ויש משניה ויש משלישית, שמה שנחנט בשנה הראשונה נגמר פריו בשנה השלישית, א\"כ מה שנחנט בשביעית נגמר בשנה שניה לשמיטה, ואז הן אסורות משום קדושת שביעית, ואע\"פ שיש בהם ג\"כ פירות כאלה, שנחנטו אחר שביעית, משנה ראשונה ושניה של שמיטה, שע\"פ הדין אין בהם שום קדושת שביעית, מ\"מ אסרו חכמים את הכל, ואפילו הפירות של שתי השנים שלאחר שמיטה גם כן אסורות כדין קדושת שביעית, משום גזירה שלא יתחלפו בפירות של שביעית. וי\"א* שלעולם אין כאן איסור כ\"א על הפירות של שביעית, וצריך לעשות סימנים, לקשור חוט או לתחוב קיסם באותן הפירות שנחנטו בשביעית או באותן שנחנטו אחר שביעית, כדי להבדיל בין האסורות לבין המותרות. וי\"א,* שהתאנים הפרסאות, שיש מהן שאינן נגמרות כ\"א לשתי שנים, אם יודעים בבירור שאלה התאנים נחנטו בשביעית אסורות הן למוצאי שביעית, אלא שיש הבדל בינן לבין בנות שוח, שבנות שוח בסתם אנו אומרים ששביעית שלהן לענין קדושה של פירות שביעית היא בשניה, והתאנים הפרסאות בסתם אין חוששים לומר במוצאי שביעית, שמא הפירות הן מהנחנטים בשביעית, אלא תולין שנחנטו אחר שביעית, מפני שישנן ג\"כ במקומות כאלה שדרכן להיות נגמרות בשנה שנחנטו ותולין בהן, אבל אם ידוע שנחנטו בשביעית אסורות הן במוצאי שביעית. וי\"א* שלא חלקו חכמים את מדותיהם, וכיון שהרוב שבתאנים הפרסאות הן נגמרות בשנה שנחנטו אין חוששין משום קדושת שביעית אפילו באותן שהובררו שנחנטו בשביעית, כיון שנגמר גידולן במוצאי שביעית. והנה באותן בנות שוח, שהן חייבות בשביעית ע\"י מה שנחנטו בשביעית, וקדושת השביעית נמשכת היא בהן לשנה השניה של שמיטה, יש מקום* לומר, שכיון שעבר עליהן זמן הביעור, שלא מצאנו אותן מתאחרות יותר מזמנים קבועים בשמינית, הן חייבות בביעור. ויש מסתפק* לומר. שאין לחייב בביעור מה שנחנט בשביעית, כיון שלא נגמר בשביעית, ולא שייך ללכת אחר חנטה כ\"א לענין קדושת שביעית, אבל לענין ביעור, כיון שגמר פריו הוא אחר שביעית, אין עליו חובת ביעור. ונראין הדברים, שכיון שהן גדלות בכל שנה שנה, ודרכן להתאחר באילן שלש שנים מחנטתן עד גידולן, א\"כ לעולם אינן כלות מן האילן, ולא שייך בהן לומר כלה לחיה מן השדה, שהם נמצאים תמיד בשדה, ע\"כ אין להן ביעור כלל. יש מי* שאומר, שבנות שוח תאנים גרועות הן. ודוקא בשניה, שאז הן כבר גמורות וראויות לאכילה, יש בהן קדושת שביעית, אבל קודם שנראו לאכילה, אם נפלו מן האילן, או אם תלשן באיסור, משום שאסור לתלוש פירות שביעית קודם שנראו לאכילה משום \"לאכלה ולא להפסד\", אין תורת שביעית נוהגת בהן, אבל תאנים פרסאות הן ראויות לאכילה קצת גם קודם שנגמרו לגמרי, ע\"כ אע\"פ שגם הן נגמרות לשתי שנים, ונמצא גמרן במוצאי שביעית, מ\"מ נוהגת בהן קדושת שביעית גם בשנת השביעית עצמה, מפני שאינן כ\"כ גרועות כמו בנות שוח, וע\"כ גם קודם שנראו לגמרי לאכילה הן ראויות קצת וחלה עליהן קדושת שביעית, וקל וחומר חדברים שחלה בהן קדושת שביעית במוצאי שביעית, שאז הן גמורות לגמרי." + ], + [ + "הבצלים הסריסים ופול המצרי, שמנע מהם מים שלשים יום קודם ראש השנה, ושל בעל, שמנע מהם שלש עונות לפני ראש השנה, הרי אלו מפירות ששית. פחות מכאן, הרי הם כספיחי שביעית. ופול המצרי זה, בין שזרעו לזרע, שדינו הוא שהולכין בו אחר גמר פריו, בין* שזרעו לירק, שהולכין בו אחר לקיטתו, כיון שמנע ממנו מים שלשים יום לפני ראש השנה, זה מכניס אותו בכלל זרעים, שדינן ללכת בהן אחר גמר פרים ולא אחר לקיטתן. וגם זאת, המניעה עצמה, שמנע ממנו ההשקאה שלשים יום, מכשרת אותו להחשב אצלו גמר פריו, וממילא הוא נידון ע\"י זה כפירות ששית. ויש מי* שנראה מדבריו, שבמה דברים אמורים, שמועיל מה שמנע ממנו מים שלשים יום לפני ר\"ה בפול המצרי, דוקא כשזרעו לירק, אבל כשזרעו לזרע הולכין בו תמיד אחר גמר פריו. ומה שאלו השנים: הבצלים הסריסים ופול המצרי, אם לא מנע מהם מים שלשים יום לפני ר\"ה של שביעית, נדונים כספיחי שביעית. זהו רק להסוברים, שגם ירקות שגדלו בששית, כיון שנכנסו לשביעית, דין ספיחי שביעית להם. אבל כבר בארנו* שיש אומרים, שאין נחשב לספיחי שביעית רק מה שהתחלת גידולו היתה בשביעית, וי\"א שצריך ג\"כ שיהיה גמר גדולו בשביעית, ולדבריהם, גם אם לא מנע מים מהבצלים הללו ופול המצרי זה, בין שזרעו לזרע ובין שזרעו לירק, כיון שנתגדלו בששית אין להם דין ספיחי שביעית, באופן שיהיו אסורים באכילה להאוסרים את הספיחים באכילה, או לשארי חומרות הנאמרות דוקא בספיחים, אלא שיש להם אז דין קדושת פירות שביעית, שכיון שנגמר פרים, של אותן הנחשבים בכלל זרעים, או שנלקטו, אותם הנחשבים בכלל ירקות, בשביעית, חלה עליהם קדושת שביעית." + ], + [ + "הדילועין, שקיימן לזרע, אם הוקשו לפני ראש השנה ונפסלו מלאכול אדם, מותר לקיימן בשביעית, שהן מפירות ששית. ואם לא, אסורין כספיחי שביעית. וכן הירקות כולן, שהוקשו לפני ראש השנה, מותר לקיימן בשביעית. ואם היו רכים, אסור לקיימן משום ספיחין. אין מחייבין אותו לשרש את הלוף, אלא מניחו בארץ כמות שהוא, אם צמח למוצאי שביעית מותר. ואין מחייבין אותו לשרש את הקנדס, אלא גוזז בעלין, ואם צמח למוצאי שביעית מותר. ובודקין* את הדלועין, אם הוקשו כ\"כ עד שנפסלו מלאכול אדם או שעדיין לא הגיעו לשיעור זה, עוקצו ועושה בו נקב, אם מתאחה הנקב ונסתם ניכר שעדיין רך הוא ואסור, ואם אין הנקב נסתם הדבר מוכיח שכבר הוקשו ומותר.* התמרות של הדלועין, שהוקשו, אע\"פ שהוקשו לפני שביעית, מ\"מ התמרות עצמן אסורות בשביעית, ונוהג בהן דין ספיחי שביעית, ואע\"פ שהדלועין עצמן הוקשו לפני ר\"ה והותרו, אין היתר של הדלועין מועיל להתיר את התמרות שלהן. ויש מי* שנראה מדבריו, שאפילו אם הוקשו גם התמרות עצמן לא מהני אצלן להפקיען מדין ספיחין, שלא נאמר היתר זה, של הוקשו לפני ראש השנה של שביעית, אלא בדלועין עצמן ולא בתמרות שלהן. ויש מי* שנראה מדבריו, שאם הוקשו התמרות עצמן, כשם שהדלועין מותרין ע\"י מה שהוקשו לפני ר\"ה, כך התמרות מותרות בזה, אם הוקשו כ\"כ עד שנפסלו מלאכול אדם, אלא שאין דרכן של התמרות להיות באות למדה זו, להעשות כ\"כ מוקשות עד שלא יהיו ראויות לאכול אדם, ע\"כ אע\"פ שעצם הדלועין הוקשו והותרו, לא נאמר שכשם שהדלועין מותרין כך מותרות התמרות שלהן, קא משמע לן, שהדלועין עצמן מותרין, מתוך שהוקשו ואינם ראויים לאכול לאדם, אבל התמרות, שנשארו ראויות לאכילת אדם באיסורן עומדות. ותמרות הללו י\"א* שהן הנץ של הדלועין, וי\"א* שהן כמין לולבין, כמו לולבי גפנים הראוים לאכילה. ויש מי שנראה* מדבריהם, שעיקר יסוד האיסור של הדלועין, שקיימן לזרע, הוא רק מפני שקיימן לזריעה, ופירות שביעית כתיב בהן \"לאכלה\" ולא לסחורה ולא לזריעה, ע\"כ אסור לקיימן בשביעית, ויש* מי שאומר, שעיקר האיסור הוא שאסור לקיימן אחר זמן הביעור, מפני שהם חייבים בביעור, כל זמן שלא הוקשו לפני ר\"ה עד שנפסלו מאוכל אדם, אבל עד הביעור מותר לקיימן, אלא שצריך לנהוג בהן קדושת שביעית.* מין ירק הראוי למאכל חיה ובהמה, וכשמשמשין בו איזה שימוש כמו לגמות בו מים מתקלקל, אסור לגמות בו מים, כשהוא מגידולי שביעית, שבזה הוא מפקיעו מקדושת אכילת שביעית, שניתן ג\"כ לחיה אשר בארצך." + ], + [ + "לוף של ערב שביעית, וכן בצלים של ערב שביעית הקיצונים, פירוש הגדלים בקיץ ויבשו הרבה, שנחשב כאילו נעקרו בששית, ופואה שנגמרו לפני שביעית, מותר לעקרן בשביעית בקרדומות של מתכת, ואין בזה משום עבודת הארץ. י\"א* שדוקא בקרדומות מותר לעקרן, אע\"פ שהן של מתכת מ\"מ יש כאן קצת שינוי, שדרך עבודת הארץ היא במרא וחצינא ובמעדר, אלא שאין זה שינוי גדול כ\"כ כמו מארופות של עץ. ונראה לי, שדוקא בזה האופן של השינוי מותר, דהיינו שינוי בצורתו של הכלי, שהדרך הוא לחפור את הארץ ולעבוד אותה בכלי, שצורתו, איננה כצורת הקרדום, זה חשוב שינוי ניכר, אע\"פ שהחומר הוא אותו החומר עצמו, שעושים בו את כלי העבודה בכל השנים, אין בכך כלום, ואין זה מבטל את ההיתר, הבא מתוך השינוי של צורת הכלי, אבל אם יחפור במארופות, שהן בצורה זו עצמה שדרך הוא לחפור בה בעבודת הקרקע של כל השנים, אע\"פ שהוא עושה שינוי בחומר הכלי שבכל השנים היא של מתכת ועכשיו של עץ, אין שינוי זה חשוב כ\"כ להתיר על ידו, שעיקר תכונת העבודה תלויה היא בצורתו של הכלי שעובד בו ולא בחומר שלו. ויש מי* שאומר, שמותר לעקור אלה הדברים המנויים כאן, שגדלו לפני שביעית ולא צמחו בשביעית כלל, בלא שום שינוי כלל, ואין בקרדומות של מתכת שינוי מדרך העבודה של כל השנה, וכשם שמותר לעקור אותן בקרדומות של מתכת כך מותר לעקרן בכל אופן שירצה. וי\"א*, שאם צמחו ג\"כ בשביעית נאסרו משום ספיחי שביעית, ואסור לעוקרן מפני שבעקירתו הוא מאבדן, מפני* שספיחי שביעית אסורין באכילה, וא\"כ הוא מפסידן ועובר על מה שאמרה תורה לאכלה ולא להפסד.* וי\"א, שע\"י מה שהוא צריך לעקור אותן באותו השינוי שאמרנו, שלא הותר לו רק בקרדומות ולא בכלים המיוחדים לעקירת דברים כאלה, הוא מקלקלן ומאבדן בכך ע\"י עקירתו זאת, ולא הותר לו כשצמחו ג\"כ בשביעית. ויש מי שאומר* שאין שום איסור בעקירתן כשנתוספו בשביעית, אלא שצריך לנהוג בהן קדושת שביעית. י\"א* שאם המינים הללו גדלים הם במקום טרשים וסלעים, מותר לעקרן בלא שום שינוי, שבמקום טרשין מותר אפילו לחרוש בשביעית במקום שנהגו לחרוש, שכיון שהמקום אינו ראוי לזרע בו, אלא שלפעמים מאליו עולה שם איזה צמח, אין כאן משום עבודת הארץ. ויש מי* שאומר, שלעולם צריך שינוי. ואפילו במקום טרשים לא הותרה העקירה כ\"א ע\"י איזה שינוי כמו שינוי שע\"י קרדומות ולא ע\"י כלי המיוחד לעבודת קרקע. י\"א* שדוקא באלו הירקות אסרו לעקור בלא שינוי, וע\"כ צריך לעוקרו דוקא בקרדומות אבל בשאר ירקות מותר לעוקרן בלא שינוי. ויש* מי שאומר להיפך שדוקא אלו הירקות, שדרך הוא להשהותן הרבה בקרקע ויפה להן, התירו לעקרן בשביעית, ואין הדבר נראה שמכוין בחפירתו לעבודת קרקע, שהכל יודעים שאינו מכוין אלא לפירות, ומה שהשהה את עקירתן, אע\"פ שנגמרו כבר בששית עד שנכנסה שביעית, הוא משום שהשהיה הזאת יפה לירקות הללו, אבל שאר ירקות, שאין השהיה מוסיפה בהן שבח, כיון שנגמרו בששית היה צריך לעוקרן בששית, וכשהשהה אותן עד שנכנסה שביעית יאמרו שנתכוין לעבודת הארץ, ומתוך כך אסור בשאר ירקות לעקור בשביעית, ויש לומר שאין מועיל בהן שינוי." + ], + [ + "הבצלים, שירדו עליהם גשמים בשביעית וצמחו, כל זמן שהעלין שלהן ירוקין הרי אלו מותרין, ואם השחירו הרי הן כנטועין בארץ, ואותן העלין אסורין משום ספיחין. ובין כך ובין כך הבצלים עצמן בהיתרן עומדין. יש מי* שנראה מדבריו, שדוקא כשהוסיפו שחרות על שחרותם, דהיינו על מראה הירוק הכהה שלהם הנוטה לשחרות, אז ניכר הדבר שהם הולכים גדלים עוד בשביעית ואסורין, אבל אם עמד המראה שלהם על גונו שהיה לפני שביעית, זהו נחשב הוריקו שהם מותרין, שאין כאן הוכחה שהם מוסיפים גידול בשביעית. וי\"א* שדוקא כשהוריקו העלין באופן שנראה שצמקו, דהיינו שנתהפכו למראה הנוטה לליקוי, אז נראה הדבר שפסק גידולם והם מותרים. ונראה לפי זה, שכל זמן שהם עומדים במראיתם הקודמת זהו נקרא עדיין שהם שחורין ואסורין. ויש* מי שדבריהן נוטים לומר, שכל אלה הסימנים, אם היו העלין שלהם שחורין או ירוקין, נאמרו רק כשאין אנו יודעים אם נתגדלו רובם בשביעית או לא, אז אנו סומכין על סימן זה, שאם היו העלין שחורין הוא ראיה שגדלו רובן בשביעית ואסורין, ואם היו העלין ירוקין סימן הוא שרובן גדלו בששית ומותרין, שהעיקר הוא להם שאנו הולכים אחר הרוב בדין גידולין כאלה, ולפי זה אם ידוע לנו שנתגדלו רובן בששית מותרים הם, אפילו אם השחירו העלין שלהן, ואם ידוע שנתגדלו רובן בשביעית אסורין הן אפילו אם הוריקו העלין שלהן. ועכ\"פ האיסור, כשהעלין שחורין או שידוע שהרוב גדל בשביעית, הוא ג\"כ על גידול ששית שבבצלים הללו, וזה שלא כדעה הראשונה, הסוברת שהאיסור הוא רק על העלין הנוספים ולא על כל הבצלים כולם.* וי\"א שזה הסימן של שחרות העלין הוא מורה רק שהוסיפו מעט בשביעית, אלא שגם ע\"י מעט האיסור הנוסף נאסר ג\"כ הגדל בששית כולו, וע\"כ אם היו העלין שחורין אסורין כל הבצלים. ולכל הדעות האחרונות כולם שונים דין זה, שיש חילוק בבצלים הללו שצמחו, בין אם היו העלין שחורין או ירוקין, שהדברים אמורים בבצלים מחוברים לקרקע, אבל לדעה הראשונה הדברים אמורים בבצלים תלושים, שצמחו בתלוש ע\"י ירידת גשמים, שאז אם העלין שחורין דינם כנטועים בארץ ואסורין העלין, ואם הם ירוקין מותרין גם העלין, אבל אם היו נטועים בארץ הולכים בהם אחר לקיטה לדעה זו, שכל ירק הולכים בו אחר לקיטה, ואין חילוק בזה בין היו העלין שחורין או ירוקין." + ], + [ + "בצל שעקרו בשביעית ונטעו בשמינית, ורבו גידוליו על עיקרו, העלו גידוליו את עיקרו והותר הכל, הואיל ושביעית אסורה ע\"י קרקע כך נטילתה ע\"י קרקע. וי\"א* שאין היתר במה שרבו גדוליו על עקרו באופן זה, שעקרו בשביעית ונטעו בשמינית, יותר מאם לא עקרו בשביעית, שאם היה הולך וגדל בשמינית לא היו גידולין מבטלין את עקרו, כיון שהגידולין הולכים מהנטיעה הראשונה, שהיו בה הגידולים של איסור, אלא א\"כ הרכין והטה את הבצלים בעיקום אחר שתילתן בשמינית, וגלה בזה את דעתו, שלא ניחא ליה בגידולם כדי לבטל את האיסור, ואז הם מבטלין את האיסור כשרבו עליו, אבל אם לא עשה כן אין הגידולין מבטלין את האיסור, כשעקרן בשביעית ושתלן במוצאי שביעי ת כמו שלא היו מבטלין אותו אם היו מתגדלין במוצאי שביעית בלא עקירה בשביעית. וי\"א* שכל זמן שהבצלים עומדים בעינם, ויש להכיר בהם בעין את העיקר ואת הגידולין, אז אין גידולי היתר מבטלין את האיסור, ולא יועיל מה שרבו גידוליו על עקרו, לבטל את העיקר האסור, ואין אומרים שגידוליו מבטלין את עקרו, כ\"א כשדכן במדוכה ושחקן עד שאין ניכר האיסור וההיתר כ\"א בפני עצמו, אז מועיל מה שריבה גידוליו של מוצאי שביעית על עקרו, שגדל בשביעית, להתיר ע\"י ביטול האיסור ברוב היתר. והיתר זה של ביטול ברוב אינו מועיל, כ\"א באופן כזה שנגמר גידולו במוצאי שביעית, אבל כל שנגמר גידולו בשביעית אין מועיל רוב היתר אפילו כשדכן ואין האיסור ניכר לבדו," + ], + [ + "הפירות שיוציא האילן בשביעית לא יאספם כדרך שאוסף בכל שנה, שנאמר ואת ענבי נזירך לא תבצור, ואם בצר לעבודת האילן, או שבצר כדרך הבוצרים לוקה. וי\"א* שכל עיקר איסור זה, שלא יאסוף את הפירות כדרך שאוסף בכל שנה. הוא רק במשומר שאם שמר ולא הפקיר את פירותיו, אסור לאסוף אותם כדרכם בכל שנה, וזהו איסור מוסיף עליו, שחוץ ממה שביטל המצוה של השמטת הפירות. שתתבאר להלן, ע\"י מה ששמר ולא הפקיר את פירותיו, אם אותן הפירות עצמן בצר כדרך הבוצרים עובר הוא על האיסור שאסרה תורה: את ענבי נזירך לא תבצור, היינו שאם עבר ושמר אותם. והפריש מהם בני אדם לא יאספם ויבצרם כדרך הבוצרים, אבל כל שהפקיר את הפירות כדין, והכל הולכין ובוצרים אותם כרצונם, מותרים הכל, וגם בעל הפירות בעצמו, לבצור אותם אחר ההפקר, כדרך הבוצרים בכל שנה. וי\"א* שבמשומר אסור לבצור אפילו שלא כדרך הבוצרים, ומה שמותר לבצור. אלא שצריך דוקא שלא יהיה כדרך הבוצרים, זהו דוקא במופקר. וי\"א* שבמחובר אין שום היתר של בצירה אפילו במופקר, וכל מה שהותר ע\"י שינוי לא הותר כ\"א במה שכבר נתלש, שלא יעשה את העבודות שבתלוש שבו כ\"א ע\"י שינוי, ועצם התלישה מן המחובר צריך שתהיה דוקא ע\"י קיטוף ותלישה ביד ולא ע\"י שום קצירה, אפילו אם אינה כדרך הקוצרים והבוצרים." + ], + [ + "וכיצד עושה תאנים של שביעית, אין קוצין אותן במוקצה אבל מיבשן בחרבה. פירוש* שלא ייבש אותן לעשותן קיץ, במקום המתוקן ומיוחד לכך בכל השנים לעשות אותן, אלא מיבשן במקום חורבה, שאינו מיוחד לזה, ויש בזה שינוי. ויש אומרים.* שהדברים אמורים בענין לקיטת התאנים מן האילן, שאין קוצצין אותן במקצע המיוחד לקציצת תאנים, אלא קוצץ אותן באיזה מין סכין אחר כעין חרב, שאינו עשוי כצורת המקצע המיוחד לכך. ויש אומרים* שכשמייבשין את התאנים דרך הוא לחתוך את עוקציהן, ויש לזה כלי מיוחד לחתיכת העוקצין, ובשביעית לא יחתוך את העוקצין באותו הכלי המיוחד לכך, כדי שיהיה בזה שינוי.", + "ולא ידרך ענבים בגת, אבל דורך הוא בעריבה. ולא יעשה זיתים בבית הבד, אבל כותש הוא ומכניס לתוך בד קטן ביותר, וטוחן בבית הבד ובקוטב, ומכניס לבד קטנה. וכן בשאר הדברים כל מה שיכול לשנות משנה. * תאנים של שביעית אין עושין אותן דבילה, אבל עושין אותן גרוגרות. וכבר נתבאר שי\"א שכל אלו השינויים אמורים רק במשומר, וי\"א שכל זה במופקר, ומשומר חמיר טפי" + ], + [ + "מצות עשה להשמיט כל מה שתוציא הארץ בשביעית, שנאמר והשביעית תשמטנה ונטשת. וכל הנועל כרמו או סג שדהו בשביעית ביטל מצות עשה, וכן אם אסף כל פירותיו לתוך ביתו, אלא יפקיר הכל, ויד הכל שוין בכל מקום, שנאמר ואכלו אביוני עמך. ויש לו להביא לתוך ביתו מעט, כדרך שמביאין מן ההפקר, חמש כדי שמן חמשה עשר כדי יין, ואם הביא יתר מזה מותר. * ואפילו אם סג את שדהו ונעל את כרמו, על מנת שיחלק את הפירות אח\"כ לעניים, ג\"כ עובר הוא על מצות עשה של השמטת הפירות, ומן הדין היה חיוב לפרוץ פרצות בשדהו ובכרמו, כדי להראות בזה שהוא מפקיר לכל, אלא שתקנו חכמים שלא יעשה כן מפני תיקון העולם, והיתה תקנתם שאינו מחויב לפרוץ ביחוד בשביל שביעית, אבל לעשות מעשה, לגדור את שדהו ואת כרמו או לנעול אותם, זה אסור גם לאחר התקנה." + ], + [ + "אין שביעית נוהגת אלא בארץ ישראל בלבד, שנאמר כי תבואו אל הארץ אשר אני נותן לכם, ושבתה הארץ שבת לד'. ונוהגת בין בפני הבית, ובין שלא בפני הבית. * ולא נהגה שמיטה עד שבאו אבותינו לעיקר ארץ ישראל, וכבשו אותה וחלקוה, עד שהיה כל אחד ואחד מכיר את חלקו. י\"א* שנוהגת שביעית גם בזמן הזה מן התורה, משום שאין השביעית תלויה ביובל כלל, ואע\"פ שאין היובל נוהג אלא בזמן שכל יושביה עליה, מ\"מ שביעית נוהגת גם בזמן הזה, ומשום קדושת הארץ סוברים הם שקדושה שניה קדשה לשעתה וקדשה לעתיד לבא, ולא בטלה קדושת הארץ בחורבן בית שני. וי\"א,* שבזמן הזה אין שביעית נוהגת כ\"א מדרבנן, וי\"א שאפילו בזמ הבית, מעת שגלו שבט ראובן וגד וחצי שבט המנשי, ומכל שכן בימי עזרא בבית שני, היתה שביעית נוהגת רק מדרבנן. ויש מי* שאומר, שבזמן הזה, כיון שאין לנו בית דין סמוך, שיקדש שנים וימנה שמיטים, אין השביעית נוהגת אפילו מדרבנן, ואינה אלא מדת חסידות, והיא דעת יחידים. ונראה שאפילו לדבריהם כבר קבלו אבותינו יושבי ארץ ישראל מעולם, גם אחר שכבר לא היה ב\"ד מקדש שנים, לחוש ולהנהיג שביעית, זכר לחיוב שביעית של תורה, שתהיה נוהגת כאשר ישובו כל ישראל לארץ ישראל ויהיו כל יושביה עליה." + ], + [ + "כל שהחזיקו בו עולי בבל, עד כזיב אסור בעבודה, וכל הספיחין שצומחין בו אסורין באכילה. וכל שלא החזיקו בו אלא עולי מצרים בלבד, שהוא מכזיב ועד הנהר ועד אמנה, אע\"פ שהוא אסור בעבודה בשביעית, הספיחין שצומחין בו מותרין באכילה, ומהנהר ומאמנה והלאה מותר בעבודה בשביעית. * וכזיב ואמנה עצמן דינם כלחוץ, וכזיב אסורה בעבודה ומותרת באכילת ספיחין, ואמנה מותרת גם בעבודה. ומה שמותר באכילת ספיחין י\"א* שמ\"מ קדושת שביעית נוהגת בהן, אלא שאינן חמורים כחומר של ספיחין של ארץ ישראל העקרית, שאסורין באכילה לגמרי, ואלה שגדלו במקומות, שלא החזיקו בהן עולי בבל אלא עולי מצרים בלבד, מותרין הן באכילה, ולפי זה ק\"ו הדברים, שקדושת שביעית נוהגת בפירות שנזרעו בהן באיסור או שזרען גוי. וי\"א,* שגם דין ביעור אין נוהג באותן המקומות, שלא כבשום עולי בבל, ומותרין הפירות באכילה ג\"כ אחר הביעור. ויש* מסתפקים, אם לדעה זו אין נוהגת כלל קדושת שביעית בפירות של אלו המקומות, וכשם שאין הביעור נוהג בהן, כך אין נוהג בהן שום דבר מקדושת פירות שביעית, או שרק קל הוא שהקילו בדין הביעור שלא יהא נוהג בהן, אבל כל שאר דין פירות שביעית נוהג בהן, ואסורין הן לאכלן בתורת פירות של שאר השנים, כ\"א בקדושת פירות שביעית. וי\"א,* שדבר ברור הוא שבאותן המקומות, שאמרנו ששם נאכלים הפירות שלהם בשביעית, אלא שאסור לעבוד את הארץ, נאכלים הם בתורת פירות של כל השנים, ואין קדושת שביעית נוהגת בהן כלל." + ], + [ + "סוריא, אע\"פ שאין שביעית נוהגת בה מן התורה, גזרו עליה שתהיה אסורה בעבודה בשביעית כארץ ישראל, כדי שלא יניחו ארץ ישראל וילכו וישתקעו שם. אבל עמון ומואב, ומצרים, ושנער, אף ע\"פ שהן חייבות במעשרות מדבריהם, אין שביעית נוהגת בהן. * ובסוריא שגזרו עליה איסור עבודה, לא גזרו אלא על עבודת מחובר, שהיא עבודת קרקע ממש, אבל לא גזרו על כל המלאכות שבתלוש, שמותר לעשותן בסוריא כדרכן בכל השנים בלא שינוי. ועמון ומואב זה שאמרנו שאין שביעית נוהגת בו, יש* מסתפקים איזה חלק הוא מן הארץ של עבר הירדן. אם הוא אותו החלק שכבש משה מסיחון, ואע\"פ שאז נתקדשה בקדושת ארץ ישראל ע\"י כבוש זה כמו כל עבר הירדן, שהוא בכלל ארץ ישראל, מ\"מ הניחו עולי בבל ולא קדשו אותה בקדושת ארץ ישראל גמורה, ואע\"פ שכל זה שלא החזיקו עולי בבל דין הוא שאע\"פ שהוא נאכל אינו נעבד, מ\"מ היה להם איזה טעם לחלק בקדושה זו, ולהפחית את קדושת ארץ עמון ומואב, שלא תהיה נוהגת בה שביעית כלל, - או שמא כל מה שכבר כבשום עולי מצרים אין חילוק בדבר, ואפילו מה שלא החזיקו בהם עולי בבל מ\"מ קדושת שביעית נוהגת בהן, אלא שלענין אכילה הקילו, א\"כ ארץ עמון ומואב שנכבשה ע\"י משה היא ג\"כ כמותן, שבמקומות שקדשום עול בבל נוהג בהם דין שביעית לענין איסור עבודת קרקע, ועמון ומואב שאנו אומרים שאין דין שביעית נוהג בה, היינו ארץ עמון ומואב שלא נכבשה ע\"י סיחון, שאותם לא כבשו ישראל כלל, ונשאר דינם כדין שאר חוץ לארץ. ויש* מי שאומר, שארץ עמון לא כבשוה ישראל ולא נכבשה ע\"י סיחון, רק ארץ מואב לבדה, וארץ עמון שלא נכבשה ולא נתקדשה מעולם בקדושת ארץ ישראל, היא נקראת בלשון חכמים בשם ארץ עמון ומואב, שעליה אמרו שאין שביעית נוהגת בה." + ], + [ + "עבר הירדן שביעית נוהגת בה מדבריהן, וספיחי סוריא ועבר הירדן מותרין באכילה, לא יהיו ארצות אלו חמורים מארץ ישראל שהחזיקו בה עולי מצרים. ויש* מי שנראה מדבריו, שאפילו אם יתברר לנו, שהיו מקומות בעבר הירדן, שהחזיקו בהן עולי בבל, מ\"מ אין בהן אותו חומר שבמקומות שהחזיקו בהן עולי בבל בעיקר ארץ ישראל, והספיחים מותרין בהם באכילה. ויש* מסתפק לומר, שהיתר זה של עבר הירדן נאמר רק בכל מה שלא נתקדש ע\"י כיבוש של עולי בבל, אבל אם ימצאו בהן מקומות, שכבשום עולי בבל, צריך דינם להיות ככל חומר דין עיקר ארץ ישראל במקומות שכבשום עולי בבל, לענין קדושת הפירות ולענין חיוב ביעור ואיסור ספיחין. ואותן שסוברים, שכל מה שלא החזיקו עולי בבל מותרין הפירות שם לגמרי, בלא שום קדושת שביעית כלל, לדעתם צריך לומר שגם הפירות של עבר הירדן מותרין לגמרי, ואין נוהג בהם לא קדושת שביעית ולא ביעור. ולדעת הסובר, שאפילו במקומות שכבשום עולי בבל ומלכי בית שני, מ\"מ אין חומר שביעית לענין הפירות נוהג בהן יותר מהמקומות שלא כבשום עולי בבל בעיקר ארץ ישראל, מה ששנינו שיש דין ביעור בעבר הירדן, בשלש הארצות לביעור, לדבריהם, היה הדבר נוהג בבית ראשון קודם שבטלו היובלות, שהיה דין שביעית מוחזק והולך שם מכיבוש משה, אבל אחר שבטלה שביעית ע\"י הגלות שוב לא חזרה בעבר הירדן, לדעת זו, כ\"א לענין קדושת איסור עבודה, אבל לא לענין קדושת הפירות וחובת ביעור." + ], + [ + "נכרי, שקנה קרקע בארץ ישראל וזרעה בשביעית, פירותיה מותרין, שלא גזרו על הספיחין אלא מפני עוברי עבירה, והנכרים אינם מצווין על השביעית כדי שנגזור עליהם. י\"א*, שרק איסור ספיחין מותר הוא בשדה שקנה נכרי, אבל מ\"מ כל איסורי שביעית נוהגים, בין בקרקע זו שהיא בקנין הנכרי בין בפירותיה, שצריך לאוכלם בקדושת שביעית, ואסורים בסחורה ובאיבוד, וחייבים בביעור. ויש אומרים,* שהפירות מותרין הם לגמרי, ואין נוהג בהן קדושת שביעית כלל, משום שבזמן הזה, דשביעית מדרבנן היא, סומכין אנו על מי שסובר שיש קנין לנכרי, לפחות כל זמן שהוא תחת ידו, להפקיעו מקדושת שביעית, כמו שהוא מפקיע מקדושת תרומות ומעשרות, כל זמן שלא נגמרה מלאכתה ביד ישראל. ולפי סברה זו יש* שנראה להם, שאם הקרקע היא של נכרי אין בה שום קדושת שביעית, לא לענין פירות שביעית ולא אפילו לענין איסור עבודה, כיון שכ\"ז שהיא ביד נכרי קדושתה נפקעת ממנה בזמן הזה, ששביעית היא דרבנן לדעת רבים. והסוברים*, שקדושת שביעית נוהגת גם בקרקע של נכרי ובפירותיו, סוברים הם ג\"כ, שהם פטורים מתרומ\"ע, כדין פירות שביעית, שאין חיוב תרומות ומעשרות נוהג בהם, על כן אפילו אם נגמרה מלאכתם ביד ישראל ג\"כ הם פטורין מתרומ\"ע. ולי\"א, שאין נוהגת קדושת שביעית כלל בשל נכרים, דינם כדין כל השנים. שאם לקח ישראל מן הגוי פירות, וגמר מלאכתן ביד ישראל, צריך להפריש תרומות ומעשרות וצריך להפריש מעשר עני ולא מעשר שני, ויפריש בלא ברכה. ויש* מאותן המחמירים לומר, שנוהג דין קדושת שביעית בשל נכרי, ואין בו אלא היתר של ספיחים, שמ\"מ מותרין לקנות מן הנכרי בכסף, ואין חוששין משום מכשול, שיהיה בידו כסף של שביעית ויתננו לישראל, והישראל יוציא אותו בתורת כסף של שאר השנים. ויש מי* שמחמיר ואומר, שאסור לקנות גם מן הנכרי מפירות שלו בארץ ישראל בשביעית, ורק כשנותן לו הגוי במתנה מותר ליקח, או להחליף עמו בבשר וכיוצא בו, במה שאין חשש מכשול במה שיבא ליד ישראל לאכל אותו בקדושת שביעית. וכבר* הוסכמה ההלכה, שאין קדושת שביעית נוהגת כלל בפירות של נכרי, וחייבים הם בתרומ\"ע כשגמרו ישראל." + ], + [ + "עיירות ארץ ישראל הסמוכות לספר, מושיבין עליהן נאמן, כדי שלא יפוצו נכרים ויבוזו פירות שביעית. ויש מי שמסתפק* אם באו נכרים בכלל ישראל לזכות בפירות שביעית, אם מונעין אותם או אין מונעין מפני דרכי שלום, כמו שאין ממהין בידיהם בלקט שכחה ופאה מפני דרכי שלום, או שיש לומר שמתנות עניים שאני, שאין בהן שום קדושה, אבל פירות שביעית, שקרויים קודש ואית בהו קדושה, יש לומר שמונעים את הנכרים מליקח אותם, ואע\"פ שאין צריך להושיב נאמן, כ\"א על העיירות שעומדות על הספר. ולא על שאר עיירות, היינו שבעיירות העומדות על הספר חשו שמא יבאו נכרים בהמון, והיו מושיבים שם שומר נאמן בקביעות, ובשאר עיירות לא חששו לזה, אבל אין ה\"נ אם מזדמן הדבר, ובאים נכרים לבוז פירות שביעית, בכל ענין יש לומר שמותר למחות בידם, ויש לומר שגם חיובא איכא למחות ושלא בידן, למסור להם דבר שהוא קודש. ובעיירות של עכשיו שהן מפוזרות בין הנכרים היושבים סביבן, שדינן כעומדות על הספר, נראה שודאי ראוי להושיב שומר נאמן, שלא יבוזו נכרים את הפירות של קדושת שביעית.* ומותר להשכיר בהמתו לנכרי אע\"פ שהוא יודע שהנכרי יעבוד בה בשדהו בשביעית, שאין אדם מצווה על שביתת בהמתו בשביעית, ומשום לפני עור ל\"ת מכשול אין כאן שאין הנכרי מצווה כלל שלא לעבוד בשדהו בשביעית. ויש* מי שמתירין להשכיר שדהו לנכרי בהבלעה לפני שביעית. אע\"פ שהוא עושה בה עבודתו ג\"כ בשנה השביעית, מהאי טעמא שאין על הנכרי שום איסור במה שעובד את השדה המושכרת לו. ויש אוסרים ואומרים, שאע\"פ שאין הנכרי עושה איסור, מ\"מ כיון ששכירות לא קניא עובר הישראל באיסור עשה של שביתת שדהו, במה שהנכרי עובד אותה. וכבר נתבארו לנו הדברים בטעמם למעלה* וביארנו שם שלהמתירין מדינא היה ראוי להתיר גם בלא הבלעה, כיון שסוברין הם, שמה שהנכרי עובד בקרקע של ישראל אין שום איסור בזה על ישראל, שמה שאמרה תורה ושבתה הארץ שבת לד' הכונה היא לישראל, שהוא בר חיובא בשביתה לא יעבוד את הארץ, אבל מה שנכרי עובד אין זה נקרא כלל שאין הארץ שובתת שבת לד', כיון שהמצווה על שביתת השביעית איננו עובד. וא\"כ מה שאסור לישראל לצוות לנכרי לעבוד בשדהו בשביעית הוא רק משום איסור שבות, שאינו נוהג רק בשבת לבד כ\"א. כמו דקיימא לן להלכה, גם בכל איסורי תורה, אבל כל זה הוא רק כשהנכרי עושה על דעת ישראל, אבל כשהוא שוכר את הקרקע לצורך עצמו אין כאן שבות כלל, כיון דאדעתיה דנפשיה קא עביד, ומה שיש באופן כזה בשבת איסור משום שכר שבת, ומותר רק בהבלעה, לא מצינו שאסרו חכמים שכר שביעית כמו שאסרו שכר שבת. על כן לדעת המתירין היה ראוי להתיר מדינא גם בשכירות שלא בהבלעה, אלא שהחמירו המתירין בדבר, כדי להרחיק מן העבירה, שלא יהיה נראה ששולח ישראל את הנכרי לעשות עבודתו בשביעית בשדהו, ועל כן לא התירו אלא בהבלעה." + ] + ], + [ + [ + "פירות שביעית נתנו לאכילה ולשתיה ולסיכה, ולהדלקת הנר ולצביעה. מפי השמועה למדו: תהיה, אף להדלקת הנר ולצבע בהן צבע. מיהו* צביעה מותרת גם לכלים, משום שדרך עיקר הצביעה היא לא לצבע אדם ובהמה כ\"א כלים, אבל סיכה אינה מותרת כ\"א סיכת אדם, ואסור לסוך את הכלים בשמן של שביעית. ונראין הדברים, שהוא הדין שסיכת בהמה גם כן אסורה." + ], + [ + "לאכילה ולשתיה כיצד, לאכול בדבר שדרכו לאכול ולשתות דבר שדרכו לשתות, כדין תרומה ומעשר שני." + ], + [ + "ולא ישנה פירות מברייתן, כדרך שאינו משנה בתרומה ומע\"ש. דבר שדרכו לאכול חי לא יאכלנו מבושל, ודבר שדרכו להאכל מבושל אין אוכלין אותו חי. לפיכך אין שולקין אוכלי בהמה, ואינו מטפל לאכול תבשיל שנפסד והפת שעפשה, כדרך שאינו אוכל בתרומה ומעשר. ואין* מחייבין אותו לאכול קניבת ירק ואסור לאכול תרדין חיים ואסור לכוס חיטין חיות, שאין זה דרך אכילה כ\"א דרך הפסד. ואין מחייבין אותו לשתות היין המעורב בשמריו, ולא אנגרון, ולא אכסגרון, שהם משקין שאין דרך בריאין לשתותן. שלכתחילה אסור לעשות אותן מפירות שביעית, ואם נעשו באיסור אין מחייבין אותו לשתותן כדי שלא לאבד פירות שביעית. החושש בשניו לא יגמא חומץ ופולט אבל מגמא ובולע. ומטבל כל צרכו ואינו חושש משום איבוד. החושש בגרונו לא יערענו בשמן אבל נותן הוא שמן הרבה לתוך אנגרון ובולע.* תמרים של שביעית מותר לקבצן ולחבצן כעיגול של דבילה, אבל אסור לעשות מהן שכר. תאנים של שביעית אין עושין אותן דבילה אבל עושין אותן גרוגרות. ומפררין רמונים לעשות פרד. וסוחטין ענבים לעשותן צמוקין. וכן אין עושין תמרים דבש ולא תפוחים יין ולא סתוניות חומץ, חוץ מזיתים וענבים בלבד, שהם עומדין למשקין, מותר לעשות מהן שמן ויין. עבר ועשה האוכל משקה, במקום שאסור לעשותו, הרי זה שותהו.* אין נותנים דבילה וגרוגרות לתוך המורייס, מפני שהוא מאבדן, וי\"א שאם אינו סוחטן מותר. אבל נותן את היין לתוך המורייס. יין של שביעית שנפל לתוך המורייס, צריך לבער. ונותן אדם דבילה וגרוגרות לתוך התבשיל, כדרך שהוא נותן את התבלין, ולא יסחטן להוציא מהן משקין, ובתבלין מותר. מפני שכך הוא דרכן לסוחטן כדי לתבל בהן. ואין עושין את היין אלונתית, שאין זה אלא לרפואה, ומהראוי למאכל אדם אסור לעשות למלוגמא ורפואה. ונראה שאסור לעשות מיין של שביעית יין המעורב בצמח חינה, שהוא מיוחד על ידו לרפואה. אבל מערבין יין ודבש ופלפלין וכיוצא בהן לאכלן.* אין מבשלין יין של שביעית מפני שהוא ממעיטו. וי\"א שמותר לבשל, מפני שאע\"פ שהוא ממעיטו במדתו הוא משביחו. שהמבושל הוא יותר טוב ומתקיים מהחי. ואין כובשין בצלים של שביעית בחומץ של שביעית. מפני שמפסיד החומץ. ואע\"פ שהוא משביח את הבצלים, לא הותר להפסיד פרי אחד של שביעית בשביל להשביח הפרי האחר, אע\"פ שגם הוא של שביעית, וקל וחומר שאסור לכבוש בצלים של שאר שני שבוע בחומץ של שביעית. אין מערבין תבואה וקטניות כאחד, אבל מערבין שומשמין בעדשים, מפני שתבואה וקטניות אינם מתפרשים יפה זה מזה כשכוברין אותן, אבל שומשמין מעדשים מתפרשים יפה זה מזה ע\"י כברה, וכל דבר שמתפרש זה מזה ע\"י כברה מערבין זה עם זה. ונראה, שדוקא מיני קטניות כאלה, שהם שוים במדתן עם תבואה, באופן שלא יתפרשו זה מזה ע\"י כברה, אסור לערבן זה בזה, אבל מינים כאלה שאינם דומין בגדלם, שאם יכבר אותן יתפרשו זה מזה, מותר לערבם. ויש* מי שנראה מדבריו, ששומשמין עם עדשים מותר לערב, אפילו אם אינם מתפרשים זה מזה ע\"י כברה. ומשחרבה יהודה* התחילו להיות מערבין תבואה בתבואה וקטניות בקטניות, אבל לא תבואה בקטניות, ולא קטניות בתבואה כדרך* שמרקדין את הקמח כל השנים כך נוהגין בשביעית, מרקד לאכול ומשליך את המורסן. וזה שמותר להשליך את המורסן הוא דוקא כשמרקד כדרך רוב בני אדם, שאין מחייבין אותו לשמור את הפסולת, אבל אם רצה לעשות סולת מנופה מנפות הרבה, עד שיוצא קב או קביים מן הסאה, לא ישליך את השאר, מפני שהוא ראוי לאכילה, אלא יניחהו במקום המוצנע." + ], + [ + "ואין מבשלין ירק של שביעית בשמן תרומה, שלא יביאנו לידי פסול. ואם בשלו מעט ואכלו מיד מותר, שהרי לא הניחן כדי לבא לידי פסול. ויש* מי שאומר שגם לכתחילה מותר לבשל דבר מועט, כדי לאכול מיד. ונראה, שדוקא כשהוא מקיים ואוכל מיד, אז יוצא הוא מכלל איסור הבישול, אבל אסור להשהות אע\"פ שלכתחילה בשל כדי לאכול מיד." + ], + [ + "פירות המיוחדין למאכל אדם, אין מאכילין אותן לבהמה לחיה ולעופות. הלכה הבהמה מאליה לתחת התאנה ואכלה, אין מחייבין אותו להחזירה, שנאמר ולבהמה ולחיה אשר בארצך תהיה כל תבואתה לאכול." + ], + [ + "לסיכה כיצד, לסוך דבר שדרכו לסוך, ולא יסוך יין וחומץ, אבל סך הוא את השמן, ולא יפטם את השמן, ולא יסוך במרחץ, אבל סך הוא מבחוץ ונכנס. * ואע\"פ שאסור לפטם את השמן לעשותו שמן ערב, מ\"מ אם עבר ופטם אותו סך בו, אבל את היין אסור לסוך לעולם, שאין דרכו של יין לסיכה. ומותר* ליקח שמן ערב בשביעית, אפילו ממי שאינו מוחזק שהוא נאמן על השביעית להחזיק את הדמים בקדושת שביעית, ובלבד שלא יהיה מוחזק לחשוד. ונראה, שהיינו כשהשמן הוא של ערב שביעית, אלא שיש ספק על עקרי הבשמים המעורבים בו, שמא הן משל שביעית, וכיון שהוא בתערובת ואינו בעין לא החמירו בזה לקחת דוקא מהמוחזק לנאמן, אע\"פ שאסור למסור דמי שביעית לעם הארץ יותר משלש סעודות* בזה לא גזרו, אבל אם השמן עצמו הוא של שביעית, דין שמן ערב הוא כדין כל פירות שביעית. סך* אדם שמן על גבי מכתו, ודוקא כשסך ע\"ג המכה עצמה כדרך שהוא סך על בשרו, אבל לא יטול במוך ויתן ע\"ג מכתו, שזהו דרך רפואה, ולא נתנו פירות שביעית לרפואה. החושש בראשו או שעלו בו חטטין סך בשמן של שביעית." + ], + [ + "שמן של שביעית אין חוסמין בו תנור וכירים, ואין סכין בו מנעל וסנדל, ואין סכין אותו בידים טמאות. נפל על בשרו, משפשפו בידים טמאות. ונראה שבזמן הזה שהכל בחזקת טומאה לא שייך דין זה שלא יסוך בידים טמאות*.", + "ולא יסוך רגלו בתוך המנעל, אבל סך הוא רגלו ולובש המנעל, וסך גופו ומתעגל על גבי קטבליא,* אפילו היא חדשה, שמועיל לה השמן כעין עיבוד, ג\"כ מותר. אבל לא יתן שמן ע\"ג טבלא של שיש להתעגל עליה מפני שמאבדו. שמן של שביעית נותנים אותו לגרדי האורג, לסוך בין אצבעותיו, מפני שהוא סך בזה את בשרו, ושמן של שביעית ניתן לסיכה, אבל אין נותנים אותו לסורק, שהוא נותן בצמר, ואין זה לאכלה, האמור בשביעית." + ], + [ + "להדלקת הנר כיצד, שמדליק את הנר בשמן שביעית עצמו. מכרו ולקח בו שמן אחר, או שהחליף שמן בשמן, שניהם אסורים בהדלקה שאין מדליקין בדמי שביעית. ולא יתן השמן לתוך המדורה, אלא מדליקו בנר.* וי\"א שאם מכר שמן של שביעית, ולקח בו שמן אחר, מותר להדליק בו כמו בשמן הראשון, מפני שכשם שניתן שמן של שביעית להדלקה כך ניתנו ג\"כ דמיו ומה שהוחלף בו להדלקה, אלא שאם מכר יין או דבר אחר, שאינו ראוי להדלקה ולסיכה, ולקח בו שמן, אז אותו שמן אסור הוא בסיכה ובהדלקה, מפני שנותנים עליו כל חומר של יין, שאינו בר סיכה והדלקה, כיון שנלקח עבור היין. וכן אם החליף שמן ביין אסור יין זה לזילוף, כמו ששמן אסור בזילוף, וכן השמן אסור בסיכה ובהדלקה. שהיין אסור בו, ואין לדבר זה תקנה כ\"א כשיחליף שניהם בחולין, ואז חוזר להם דינם הראשון, שהיין מותר בזילוף, והשמן בהדלקה ובסיכה." + ], + [ + "לצביעה כיצד, דברים שדרכן לצבוע בהן, אע\"פ שהן מאכלי אדם, צובעין בהן לאדם, אבל אין צובעין לבהמה מפירות שביעית, אפילו מאכלי בהמה, שאין קדושת שביעית חלה על צבעי בהמה ונראה* שמאוכלי בהמה מותר לעשות צבעין לאדם, אפילו מאוכלים כאלה שאינם עומדים לצביעה, רק שהם ראויים לצביעה, וכן* מותר לעשות צביעה לאדם ממיני מלוגמאות, שהם מיני רפואות שאינם לאכילה." + ], + [ + "מיני כבוסים, כגון בורית ואהל, קדושת שביעית חלה עליהם, ומכבסין בהן, שנאמר והיתה שבת הארץ לכם, לכל צרכיכם. אבל אין מכבסין בפירות שביעית, ואין עושין מהם מלוגמא, שנאמר והיתה שבת הארץ לכם לאכלה, ולא למלוגמא, ולא לזילוף, ולא להקיא, ולא למשרה, ולא לכביסה. וכלל* דין היתר ההנאה בפירות שביעית הוא הנאה כזאת שהיא באה לא מאוחרת מהביעור, יצאו משרה וכביסה בפירות שביעית, שהנאתן אחר ביעורן, שתיכף כששורין את הפשתן או הבגדים בהיין הוא נפסד ומתבער. וההנאה באה אחר שעושה היין את פעולת השריה והכביסה; ומה שמיני כבוסין, אע\"פ שחלה עליהן קדושת שביעית, מותרין לכביסה, ואינם נאסרין משום שהנאתן אחר ביעורן,* יש אומרים שאין אנו אומרים עיקר דין זה, שצריך שתהיה הנאתן וביעורן שוה, כ\"א בדבר העומד לאכילה, אבל במה שעומד לכביסה ולשאר צרכים לא איכפת לן, אפילו אם תהיה ההנאה באה אחר הביעור. ולפי זה אפילו אם נדע ממיני כבוסים כאלה, שההנאה תבא בהם אחר שבתהלה הם כלים ומתבערים, ג\"כ מותרין הם לעשות בהם כביסה בשביעית. ויש אומרים*, שהדין של צורך הנאתו וביעורו שוה, הוא נוהג ג\"כ בכל מה שהוא פירות שביעית, אפילו במה שעומד למשרה ולכביסה ולשאר צרכים, אלא מה שמותר לכבס במיני כיבוסים הללו, כגון הבורית והאהל וכיוצא בהן, ואסור לכבס ביין, ובשאר עניני פירות שביעית, הוא משום שדוקא בדבר העומד לאכילה, אם עושין ממנו כביסה, אז באה ההנאה אחר הביעור, שתיכף שהוא נעשה מאוס ואינו ראוי לאכילה הוא מתבער, וההנאה באה אח\"כ כשהוא עושה את פעולת כבוסו, אבל מה שעומד לכביסה, ואינו ראוי לאכילה, איננו חשוב אבוד ומבוער ע\"י מה ששורין בו את הבגדים, והוי ממש הנאתו וביעורו שוה. ולפי זה אם יהיה נודע לנו דבר של כביסה, שהוא מתבער ממש מן העולם לפני הנאתו, הרי זה אסור בפירות שביעית, אפילו באותם שהם מיני כבוסים, ואינם ראויים לאכילה רק לכבוס." + ], + [ + "כלל אמרו בפירות שביעית, כל שהוא מיוחד למאכל אדם, כגון חיטים תאנים וענבים וכיוצא בהן, אין עושין ממנו מלוגמא או רטיה וכיוצא בו אפילו לאדם, שנאמר לכם לאכלה, כל שהוא מיוחד לכם יהיה לאכלה ולא לרפואה, וכל שאינו מיוחד למאכל אדם, כגון קוצין ודרדרין הרכים, עושין מהן מלוגמא לאדם אבל לא לבהמה, וכל שאינו מיוחד לא לזה ולא לזה, כגון הסיאה והאזוב והקורנס הרי הוא תלוי במחשבתו, חשב עליו לעצים הרי הוא כעצים, לאכילה הרי הוא כפירות, למאכל אדם ולמאכל בהמה, נותנין עליו חומרי מאכל אדם, שאין עושין מהן מלוגמא, וחומרי מאכל בהמה, שאין שולקין אותן. ודוקא סיאה ואזוב וקורנס. שגדלים בשדות, אינם מיוחדים לא לזה ולא לזה, והולכים בהם אחר מחשבתו, אבל סיאה ואזוב וקורנס, שעלו מאליהן בחצר, סתמייהו לאדם הם ולא אזלינן בתר מחשבתו, ויש עליהם לעולם כל דין מאכל אדם,* ונראה שדוקא בחצר שמשמרת פירותיה. הם מיוחדים לאדם, אפילו כשעלו מאליהם, אבל בחצר שאינה משמרת פירותיה, אם עלו מאליהם דינם כסתם, שאינם מיוחדים לא לזה ולא לזה, והולכים בהם אחר מחשבת לקיטתו.* ודוקא בחצר, אבל בגינה אין סתמם לאדם, משום שבחצר כיון שהוא מצוי לראותם תמיד, ויודע ללקוט אותם בזמן הראוי להם, קודם שיתקשו ולא יהיו ראויים לאכילת אדם, הוי סתמא לאדם, מה שא\"כ בגינה אינם מיוחדים לא לזה ולא לזה והולכים אחר המחשבה. סיאה* ואזוב וקורנס הגדלים בשדות, שהולכים בחם אחר המחשבה, שמכרם המוכר לאוכלים והלוקח לקחם לעצים, יש בהם קדושת שביעית כאוכלים, שהולכים לחומרא אחר מחשבת המוכר. ואם המוכר מכרם לעצים, והלוקח לקחן לאוכלין, אפילו אם חשב עליהם אח\"כ לעצים דינם כאוכלין, שהולכין לחומרא ג\"כ אחר מחשבת הלוקח הראשונה שבשעת לקיחה. ואם חמוכר מכר לעצים והלוקח בשעת משיכה חשב לאוכלין, ואח\"כ כשנתן המעות חשב לעצים, דינם כאוכלין, דבתר משיכה אזלינן לחומרא. וכן אם כשנתן המעות חשב הלוקח לאוכלין, ואח\"כ כשמשך חשב לעצים, מ\"מ דינם כאוכלין, שאנו הולכים גם אחר מתן מעות לחומרא. ואם המוכר מכר לאוכלין, והלוקח לוקח לעצים. ולא גמרו את מקחם. כי היה זה המוכר מעמיד במקחו ובקש יותר, וגם הלוקח היה מעמיד במקחו שרצה בפחות, והלך זה לביתו וזה לביתו, ואח\"כ נתקבצו למקום אחד, ולקח זה החפץ בסתם, אם המוכר הוא שתבע את הלוקח לגמור את המקח, ונתן לו החפץ, אז ביטל המוכר דעתו לדעת לוקח, והולכים אחר דעת הלוקח, ואם הלוקח הוא שתבע את המוכר ומשך סתם, אז ביטל הלוקח דעתו לדעת המוכר והולכים אחר דעת המוכר, ויש בהם קדושת שביעית שהרי המוכר מכר לאוכלין.* חציר וירקות שדה ועלי קורקוסייה, שלקטן לרכך בהן החיטים, מותר לרכך וללחלח בהן החיטים, אבל אם לקטן למאכל בהמה אסור לרכך בהן חיטין, דהוי כמאבד אוכלי בהמה. ואסור לסחטן לעשות מהן סממנים לאדם, ואע\"ג דאוכלי בהמה עושין מהן מלוגמא לאדם, א\"כ מותר לעשות סממנים לאדם, אפילו מכל מה שהוא מיוחד לבהמה, שאין מלוגמא אסורה בשביעית כ\"א מאוכלי אדם, אבל זהו דוקא כשאינו מאבד את האוכלין כדי לעשות את המלוגמא, כ\"א שהם בעין ומשתמש הוא לצורך מלוגמא, אבל לסחטן כדי לעשות מלוגמא לאדם, כיון שהוא מאבדן בסחיטתן זהו אסור לעשות גם ממאכל בהמה. יש* מי שאומר, שאפילו כשלקטן לרכך בהם חיטים, שאז הם גרועים מאוכלי בהמה, שהרי אסור לרכך חיטים במה שהוא לשם אוכלי בהמה, מ\"מ יש בהם קדושת שביעית לענין זה שאסור לסוחטן לעשות מהן סממנים לאדם, וי\"א שאם לקטן להטן בהם חיטין מותר לעשות מהן סממנים לאדם אפילו על ידי סחיטה, שהרי הם עומדים לאבוד ע\"י הטנת החיטים ג\"כ, ולא אסרו באלה לסוחטן לעשות מהן סממנים לאדם כ\"א כשלקטן לשם אוכלי בהמה." + ], + [ + "מותר למכור אוכלי אדם ואוכלי בהמה וליקח בהם אוכלי אדם, אבל אין מוכרין אוכלי בהמה ליקח בהם אוכלי בהמה אחרת, ואין צריך לומר שאין מוכרים אוכלי אדם ליקח בהם אוכלי בהמה, ואם לקח בהן או החליף בהן, אוכלי אדם באוכלי בהמה, הרי הם כאוכלי אדם, שאין עושין מהן מלוגמא לאדם. ואם* לקח קניבת ירק והעלהו על הגג ונתיבש, ואינו ראוי רק לבהמה, מותר להאכילו לבהמה ולעשות ממנו מלוגמא לאדם, כדין מאכל בהמה, אע\"פ שקודם שנתיבש היה ראוי למאכל אדם, מ\"מ עכשיו כיון שנתיבש ואינו ראוי למאכל אדם יש לו כל דין מאכל בהמה. ונראים הדברים, שזהו דוקא כשנתיבש כ\"כ, עד שאינו יכול לחזור לרכותו, להיות ראוי למאכל אדם גם ע\"י שליקה, שאז אין שולקין אותו כדין מאכל בהמה, אבל אם הוא ראוי לחזור לרכותו, ע\"י תיקון של שריה או שליקה, אסור להאכילו לבהמה, וצריך דוקא לשולקו כדי שיהיה ראוי למאכל אדם, ויאכל לאדם בקדושת שביעית. ואפילו כשהוא יבש לגמרי, עד שאינו ראוי כ\"א לבהמה, אסור למוכרו ליקח מהן אוכלי בהמה אחרת. ואם החליף אוכלי אדם בקניבת הירק ואח\"כ העלה אותה לגג ונתיבש אסור לעשות ממנה מלוגמא לאדם, שכיון שבא מאוכלי אדם יש לו תמיד כל חומר של אוכלי אדם. ונראה שכל שכן הוא שאסור להאכילה לבהמה. ויש מי* שנראה מדבריו, שמותר ליקח באוכלי בהמה אוכלי בהמה אחרת. ויש מי* שנראין דבריו לומר, שכל עיקר האיסור של מכירת אוכלי בהמה, לקנות בהם אוכלי בהמה, היינו דוקא אוכלי בהמה אחרת, כלומר אוכלין כאלה שאינם ראויים לבהמה הראשונה, שהיו האוכלים הראשונים ראויים לה, אבל כשמוכר אוכלי בהמה, כדי ליקח אוכלי בהמה אחרים, ששני האוכלים ראויים בשוה לבהמה, אין ע\"ז משום איסור מכירת אוכלי בהמה כדי ליקח אוכלי בהמה אחרת. וקניבת ירק שנחשבת מאכל אדם, יש מי* שנראה מדבריו, שהוא דוקא אותה שקונבים אותה בעלי בתים מהירק, שהיא ראויה קצת לאכילה, אבל אותה שהגננים קונבים אותה נראה שיש לה דין מאכל בהמה לכל דבר. ויש מי* שנראה מדבריו, שקניבת הירק היא מאכל בהמה, ודינה כדין אוכלי בהמה, אלא שחייבת בביעור, ואם העלו אותה לגג ונתיבש זהו ביעורה. ונראין הדברים בקניבת ירק שמקנבים הגננים, והיבוש הוא באופן כזה, שאינו ראוי מעתה לבהמה כ\"א לעצים בעלמא, ובזה הוא כמבוער, ופקעה מינה תורת שביעית." + ], + [ + "פירות שביעית אין מוציאין אותן מהארץ לחוצה לארץ ואפילו לסוריא. ואין מאכילין אותן לא לנכרי ולא לשכיר. ואם היה שכיר שבת או שכיר שנה או שכיר חודש או שקצץ מזונותיו עליו, הרי הוא כאנשי ביתו ומאכילין אותו. ומאכילין את האכסניא פירות שביעית. ויש מי* שנראה מדבריו, שאין איסור להוציא פירות שביעית מארץ ישראל לחוץ לארץ יותר מפירות של כל השנים, שגם בהם יש איסור להוציאם לחוצה לארץ; וע\"פ האופנים המותרים, להוציא פירות הארץ לחוצה לארץ* תמיד, לדעה זו מותרין ג\"כ פירות שביעית להוציאם עד זמן הביעור, שמזמן הביעור ואילך, שנתחייבו בשריפה לדעה זו, מתחיל איסור הוצאה לחו\"ל, ומאז הוי כמו שמן שריפה ושאר קדשים, שגם כשנפסלו וצריכין ביעור מתבערין בקדושה. ויש* אומרים, שבאותן האופנים, שיש בהם היתר לעשות סחורה בפירות שביעית, מותר להוציאם לחוצה לארץ לסחורה כזאת. והאופנים המותרים בסחורה בפירות שביעית הם, או בדבר מועט כדי ערך מזון שלש סעודות, או כשלקח לעצמו והותיר, שמותר למכור את המותר, כמו שיתבארו כל אלה הענינים להלן בדברינו*. ויש* אומרים, שעיקר איסור סחורה הוא דוקא כשלוקט את הפירות של שביעית והוא בעצמו מוכר אותם, אבל אם הוא נותן לאחר ואחר מוכרם מותר, ואפילו אם האב לוקט ובנו מוכר על ידו ג\"כ מותר,* ואפילו חמשה אחים שלוקטים ואחד מוכר על ידם מותר, ומותר להאחד שלקט בעצמו למכור ג\"כ את מה שלקט הוא בהבלעה של המכירה, שמוכר בה את מה שלקטו אחיו. ולפ\"ז נראה, דכל שכן שמותר לעשות סחורה בפירות שביעית בהבלעה, שמוכר לו ביחד עם פירות שביעית פירות שאינם של שביעית, או דברים אחרים שאין בהם איסור סחורה, ואומר מפורש שהכסף שהוא מקבל הוא רק בשביל הדברים המותרים בסחורה, ונמצאים פירות שביעית רק במתנה בעלמא, שאין עליה איסור סחורה. אלא * שאפילו באופנים המותרים אסור לקבע את עצמו, למכור תמיד כל שעה במקום אחד. ויש מי שנראה מדבריהם* שבכל אופן אסור להוציא פירות שביעית מהארץ לחוצה לארץ, אפילו לסחורה. ומה שאסור להאכיל פירות שביעית לשכיר היינו אפילו שכיר ישראל, כשלא קצץ לו מזונותיו עליו. ונראה דמיירי שמאכילו ובזה הוא מנכה לו משכירותו, דהוי כפורע חובו בדמי שביעית.* ואכסניא שמותר להאכיל מפירות שביעית. היינו אורחים, אפילו הם נכרים, ולאו דוקא חילות של מלך אלא כל שהם אורחים אצלו מותר להאכילם פירות שביעית." + ], + [ + "אין פוסקין לאשה פירות שביעית, מפני שזה כמשלם חוב מדמי שביעית. אבל ניזונת היא משל בעלה. ויש מי* שנראה מדבריו, שעיקר החילוק הוא בין אם היא יושבת אצל בעלה שניזונת עמו, אע\"פ שאוכלת משלו מדמי שביעית אין זה כפורע חוב מדמי שביעית, אבל כשאינה אצל בעלה, אז היא אוכלת כגובה חוב של מזונות, ואסור לפרע חוב מדמי שביעית. ונראין הדברים, שכל זמן שלא הוזקק הדבר לבא לידי ב\"ד אלא היא בעצמה ניזונת משל בעלה, אין חילוק בין אם היא אצל בעלה או לא, ולעולם ניזונת היא מדמי שביעית של בעלה, אלא שאם בא הדבר לידי ב\"ד, שהם צריכים לפסוק לה מזונות, אז נעשה הדבר כחוב הבא להיות נפרע, ואסור לפסוק מזונותיה מדמי שביעית." + ], + [ + "אין אוספין פירות שביעית כשהן בוסר, שנאמר תאכלו את תבואתה, אינה נאכלת עד שתעשה תבואה. אבל אוכל מהן מעט בשדה כשהן פגים, כדרך שאוכל בשאר שני שבוע. ולא יכניס לאכול בתוך ביתו, עד שיגיעו לעונת המעשרות." + ], + [ + "ומאימתי יהיה מותר לאכול פירות האילן בשדה בשביעית, הפגין של תאנים משיזריחו אוכל בהן פתו בשדה, וכן כל כיוצא בהן. הבוסר משיוציא מים אוכלו בשדה, וכן כל כיוצא בו. הזיתים משיכניסו סאה של זיתים רביעית שמן פוצע ואוכל בשדה, הכניסו חצי לוג כותש וסך בשדה, הכניסו שליש מותר להכניס לביתו, שהרי הגיעו לעונת המעשרות. * ושאר כל פירות האילן כעונתן למעשרות כך עונתן לשביעית, ואסור לאכול מהן כלל קודם שהגיעו לעונת המעשרות אפילו בשדה, דדוקא* זיתים וענבים דרך הוא לאוכלם ג\"כ קודם גמרן בדרך עראי בשדה, ע\"כ יש בהם שיעור של היתר אכילה, ובזיתים גם סיכה, בשדה, קודם זמן ההיתר להכניס בבית ולאכול, אבל בכל הפירות אין שם אלא שיעור אחד, זמן הגעתם לעונת המעשרות, ואז מותר גם להכניס לבית, וקודם שיעור זה אסור אפילו בשדה. וי\"א* שה\"ה בכל הפירות משיגיעו לשיעור הדומה לפגין משיזריחו אוכלן בשדה. ושיעור השליש של זיתים* י\"א, שהוא משהכניסו שמן חלק תשיעי ממה שהם ראויים לעשות כשיהיו מבושלין לגמרי, זהו שליש גידולם שהוא עונתן למעשרות. וי\"א* שהשליש הוא הזמן שהם מכניסים שליש מהשמן שהם רגילים להכניס כשהם גמורים, ואם הם מכניסים שלשה לוגין לסאה, כיון שעמדו על לוג לסאה זהו השליש שלהם, ואם הוא עושה יותר גם השליש שלהם הוא נחשב יותר כפי מדתם. ויש* מי שאומר שהדבר הוא קצוב משהכניסו לוג לסאה זהו שליש שלהם, מפני שבמקומות שהזיתים הם רעים אינם עושים יותר משלשה לוגין לסאה, ע\"כ שיערו חכמים בכל מקום לפי המקומות הרעים. ונראים הדברים, שלפי דעה זו אפילו אם יזדמן שהזיתים הם כ\"כ רעים, עד שאינם עושים אפילו שלשה לוגין לסאה, מ\"מ לעולם אין נקרא הכנסת שליש כ\"א כשיכניסו לוג לסאה, דלא חלקו חכמים במדתן. ויש ספק* אם פירות שאוכלין אותן בשדה, שאסור להכניסן בבית, מפני שעדיין לא באו לשיעור זה של היתר הכנסה בבית, אם מותר לעשות מהן מלוגמא לאדם, שיש לומר שדוקא פירות שהם גמורים לגמרי, וראויין לאכילה גמורה, עליהן אמרה תורה לאכלה ולא למלוגמא, אבל כל מה שאנו מרבים ממקרא של מן השדה תאכלו את תבואתה, על היתר אכילה בשדה, כשאינו ראוי עדיין לאכילה גמורה, יש לומר שבהם מותר לעשות ג\"כ מלוגמא לאדם, או שמא אין חילוק בדבר, וכל שמותר לאיזו אכילה שהיא, אפילו לאכילת שדה, כבר אסור לעשות ממנה מלוגמא. ויש לדון, שקודם זה השיעור, שאינו ראוי אפילו לאכילת שדה, ודאי לכתחילה אסור לאסוף אותם מן האילן, משום שזהו הפסד להם כשתולשם, אבל אם נתלשו יש לומר שמותר לעשות מהם מלוגמא, כיון שאינו ראוי לשום אכילת אדם, שהרי קודם השיעור אסור לאכלם אפילו בשדה.*" + ], + [ + "מותר לקוץ אילנות לעצים בשביעית קודם שיהיה בהן פרי. אבל משיתחיל לעשות פרי לא יקוץ אותו, שהרי מפסיד האוכל ונאמר לכם לאכלה ולא להפסיד. ואם הוציא פירות והגיע לעונת המעשרות מותר לקוץ אותו, שהרי הוציא פירותיו ובטל דין שביעית ממנו.* ומיירי באופנים שאין בהן משום בל תשחית. כגון שהיה מעולה בדמים לעצים יותר מלפירות. או שהיה מזיק אילנות אחרים טובים ממנו, או שהיה ערך מקומו יותר יקר מריוח של העץ בפריו וכיוצא בזה, ובכל אלו כיון שנגמרו פירותיו מותר לקוצצו בשביעית, שאז אין בו גם משום הפסד של פירות שביעית." + ], + [ + "ומאימתי אין קוצצין האילן בשביעית, החרובין משישלשלו. פירוש* משיתחילו להכביד על האילן כעין שלשלת. ויש* מפרש משיוציאו חוט ארוך כעין שלשלת ואח\"כ כשזה החוט מתעבה נעשה מזה חרוב. וי\"מ* משיתחילו הענפים של האילן להתפשט כעין שלשלת, ומשמע מדבריו שהוא בזמן שלא התחיל הפרי כלל להתגלות עדיין.", + "והגפנים משיגרעו. י\"מ* שהוא משיגיעו לאותה מדת הגודל של גירוע, דהיינו כשיעור פול הלבן. וי\"א* שהשיעור משיגרעו מהם נטפי מים כשנוטלן ביד וידחקו אותם. ויש* מי שנראה מדבריו שזהו שיעור אחד כשיעור הגודל של פול הלבן. וי\"מ* שהוא השיעור משיעשו להם הגרעינין שלהן.", + "והזיתים משיניצו, ושאר כל האילנות משיוציאו בוסר. ואין קוצצין את הכפניות בשביעית, מפני שהוא הפסד כרי, ואם אין דרכן להעשות תמרים אלא בוסר (בספרי רמב\"ם שלפנינו כתוב כאן שיציץ*) מותר לקוץ אותן כפניות.", + "וי\"א* שאין איסור לקוץ הזיתים משיניצו בשביעית, אלא א\"כ יש בנץ כשיעור שכשיגדלו יהיה בהם רביע הקב של זיתים, שאז אסור לקוץ אותו בכל השנים, ובכה\"ג אסור בשביעית, אפילו באותו האופן שמותר לקוץ אילן כזה בכל השנים, כגון כשהוא מעולה בדמים לעצים יותר מלפירות או שצריך למקומו, שהוא שוה לו יותר משויו לפירות, אבל אם האילן אינו טוען כדי רובע זיתים, שאז אין בו בכל השנים איסור בל תשחית, בזו גם בשביעית מותר לקוצצם, והוא הדין לכל האילנות, שלהם צריך שיעור קב לענין איסור קציצה בכל ימות השנה, שדוקא כשהוא טעון זה השיעור אסור לקוצצו בשביעית, אפילו כשמעולה בדמים, אבל כשאינו טעון זה השיעור, איננו בכלל איסור קציצה בשביעית, אפילו אחרי שבא לידי התחלת פריו, כל אילן לפי השיעור שביארנו. ולענין שאר כל האילנות ששיעורן משיוציאו, יש* אומרים שהוא משיוציאו עלין, וי\"א* משיוציאו פרי, שהוא קרוב לגמרו." + ], + [ + "אין שורפין תבן וקש של שביעית, מפני שהוא ראוי למאכל בהמה, אבל מסיקין בגפת ובזגין של שביעית * תבן של שביעית אין נותנים אותו לתוך הכר או לתוך הכסת, ואם נתנוהו אחרים הרי הוא כמבוער,* יש שמפרש דוקא כשנתנוהו אחרים לתוך הכר או לתוך הכסת חושבין אותו כמבוער, ואינו צריך ביעור אחר, ומותר ליהנות מהכר והכסת עם תבן השביעית שבתוכם, אבל הנותן עצמו אסור לו, וקנסוהו שיוציאו ויבערו כדין הביעור, ויש מי* שמפרש שאין חילוק בין נתנוהו אחרים, או הנותן עצמו. אלא שאם נתנוהו לאחר השביעית משהגיע זמן הביעור הרי הוא כמבוער, אבל אם נתנו לתוך הכר או לתוך הכסת קודם שהגיע זמן הביעור, כיון שאז הוא עומד עדיין להאכיל לבהמה אסור להנות ממנו הנאה אחרת, וצריך להוציאו ולהאכילו לבהמה. ויש* מי שנראה מדבריו, שיש לחלק בין תבן הדק, שעומד למאכל בהמה, לתבן הגס שאינו עומד לכך, שיש לומר שהוא מותר בכל ההנאות. ונותנים אותו ג\"כ לתוך הכר או הכסת, ושורפין אותו. תנור* שהסיקוהו בתבן ובקש של שביעית יוצן, ונראין הדברים, שאין חילוק בין תנור חדש לישן, ולעולם רק יוצן ולא יותץ, אפילו חדש שהוא מתקיים ע\"י ההסקה הראשונה. י\"א,* שתבן וקש של שביעית, עד רביעה שניה של מוצאי שביעית, יש עליהן קדושת שביעית ככל דבר העומד למאכל בהמה, ואסור להנות מהן שארי הנאות של כילוי ואיבוד, חוץ מאותן ההנאות המותרות במאכל בהמה, ואחר רביעה שניה של מוצאי שביעית מותר לשרוף אותן וליהנות מהן בכל ההנאות שבעולם, שפקעה מהן קדושת שביעית מאז. וי\"א* שלא פקעה קדושת שביעית מהתבן והקש של שביעית משתרד רביעה שניה של מוצאי שביעית, כ\"א מאותן שהן בשדה שהן נפסדים ע\"י רטיבות הגשמים, ונעשים זבל, אבל מה שבבית אסורין אפילו אח\"כ אפילו אחר כמה שנים כל זמן שהן קיימין. וי\"א* שכיון שנפסד מה שבשדה ונעשה זבל פקעה קדושת שביעית גם ממה שבבית, אע\"פ שהן קיימין בעינם. וי\"א,* שעיקר קדושת שביעית שהל על תבן וקש. שיהיו נחשבין כמאכל בהמה, זהו דוקא אם לקטן למאכל בהמה, אבל כשלא לקטן למאכל בהמה אינם אסורין בשאר הנאות, ומותר ליהנות מהן, בגיבול טיט ובשריפה, בין קודם רביעה שניה בין אחר כן. וי\"א* שזמן ההיתר של שריפת תבן וקש של שביעית והנאתו, הוא עד זמן רביעה שניה של שנת השביעית עצמה, בתבן וקש של פירות שנכנס גידולם בשביעית. ויש מי שאומר,* שעד רביעה שניה נהנים מתבן וקש בכל ההנאות, ושורפין אותן ליהנות מהן במקום שאין עצים מצוים, ששם אין תבן וקש מיוחד לבהמה, כ\"א לעצים ולשאר הנאות, ומ\"מ קדושת שביעית חלה עליהן, באופן שאסור לאבדן בלא הנאה, עד רביעה שניה, שמאז פקעה מנייהו קדושת שביעית, ומותר לשורפן גם בלא הנאה." + ], + [ + "מרחץ שהוסקה בתבן ובקש של שביעית מותר לרחוץ בה בשכר. ונראה קל וחומר הדברים, שמותר לרחוץ בה בחנם, אלא אפילו בשכר, שנראה כמו סחורה בפירות שביעית, ג\"כ מותר,", + "ואם אדם חשוב הוא אסור, שמא יסיקו בה דברים אחרים בשבילו, כדי שיהיה ריחה נודף, ונמצאו מפסידין פירות שביעית. וי\"א* שדוקא בחנם מותר לרחוץ במרחץ שהוסקה בתבן ובקש של שביעית, אבל בשכר אסור, ואדם חשוב אפילו בחנם אסור, משום דחנם דידיה כשכר דמי, שהנאה היא לבעלי המרחץ כשאדם חשוב רוחץ במרחץ שלהם. וי\"א* שאם המרחץ הוא של חשובים אסור לכל אדם לרחוץ בתוכו, כשהוסק בתבן ובקש של שביעית. ויש* מי שאומר, שכל אדם רשאי להחמיר על עצמו בזה, ולעשות עצמו כאדם חשוב, שלא לרחוץ במרחץ זה, ואין בזה משום יוהרא. וי\"א,* שאין היתר לרחוץ במרחץ שהוסקה בתבן ובקש של שביעית, אפילו למי שאינו אדם חשוב, כ\"א לאחר רביעה שניה, שאז כבר נהנים ושורפים בתבן ובקש, ואפילו הכי אדם חשוב צריך להחמיר על עצמו גם אז. ונראה, שדעה זו סוברת, שאין היתר ליהנות ולשרוף לאחר רביעה שניה כ\"א בתבן וקש שבשדה, ומכל מה שבבית אסור אפילו אח\"כ, ומתוך שאין היכר לרואים באיזה תבן וקש הוסקה מרחץ זו, ויאמרו שהוסקה באלו שבבית שאסורין, ע\"כ צריך אדם חשוב להחמיר על עצמו בזה. וי\"א* שמיירי בתבן וקש שקודם רביעה שניה, בעוד שהן אסורין בשאר הנאות של איבוד* בכל אלה שאסורין במאכל בהמה, ולכתחילה אסור להסיק בהן מרחץ, אלא שבדיעבד אם הוסקה מותר לרחוץ בה. וי\"א* שאפילו לכתחילה מותר להסיק מרחץ בתבן וקש של שביעית לרחיצת אדם, אפילו קודם רביעה שניה, משום שההסקה לצורך רחיצה היא כמלוגמא לאדם, שמותר לעשות ממאכל בהמה. ויש* מי שאומר, שאע\"פ שמותר לרחוץ במרחץ זו, שהוסקה באיסור בתבן ובקש של שביעית קודם זמן היתר שריפתו, מ\"מ צריך שיאכל כנגדו בקדושת שביעית, כדין כל מי שלוקח מדמי שביעית דברים שאסור לקנות אותן בדמי שביעית, כגון עבדים וקרקעות ובהמה טמאה, שאוכל כנגדן. ויש מי שאומרים * שאדם חשוב אסור לרחוץ במרחץ בשביעית במקום שדרך להסיק בתבן ובקש, ולערב בהם דברים שריחם נודף, שאסור לשורפם בשביעית, אפילו אם הוסקה המרחץ בכל דבר המותר בשריפה בשביעית. וי\"א* שדוקא כשהוסקה בתבן ובקש, שריחם אינו טוב, יש לחוש שמא יערבו עמם, לבסם את ריח המרחץ, דברים שעושים ריח טוב, שאסור לשורפם בשביעית, אבל כשהוסקה בעצים וכיוצא בהן, שאין בהם צורך להפיג ריחם ע\"י דברים המריחים ריח טוב, אין איסור גם לאדם חשוב לרחוץ בה. וי\"א *שאין היתר לרחוץ במרחץ שהוסקה בתבן ובקש של שביעית, כ\"א כשאינו מחשב את השיווי של התבן והקש בפ\"ע לשלם עליו, אבל כשמתחשב עמו* לשלם בעד ההוצאה של התבן והקש, אסור דזהו ממש כסחורה בפירות שביעית. וי\"א*, שאפילו באופן המותר אינו מותר כ\"א כשהוסקה מרחץ לחמם בה מים לרחיצה, שבאה ההנאה מהמים ולא מגוף התבן והקש, אבל במרחץ שהוסקה להזיע ומזיעין בחומה, שבאה ההנאה בלא אמצעי מחום התבן והקש, זה אסור אפילו בדיעבד, אם התבן והקש הן מהאסורין בשריפה, כגון קודם רביעה שניה.* ויש מי שנראה מדבריו, שעיקר האיסור באדם חשוב, שלא ירחוץ, הוא דוקא כשבעה\"ב מסיק בשבילו, אבל אם לא הסיק בשבילו מותר." + ], + [ + "הקליפין והגרעינין שמותרין בתרומה לזרים, כמבואר בהלכות תרומות,", + "אין קדושת שביעית חלה עליהם, והרי הם כעצים, אלא אם כן ראויין לצביעה. והקור קדושת שביעית חלה עליו. הקור* הוא הרך הגדל בדקל, שנוסף עליו בכל שנה, ובתחילתו קודם שמתקשה הוא ראוי לאכילה, ומה שחלה עליו קדושת שביעית נראה,* שהוא דוקא כל זמן שהוא עדיין רך וראוי לאכילה, אבל אחר שיתקשה, הוא כעץ ממש, ודינו כעצים שאין קדושת שביעית חלה עליהם. וקור וכפניות* ובוסר ופגין אסור לשולקן, ובמסוייפות, הן אותן שמניחין באותן אילן עד סוף המקצועות, מותר שדרכן בכך, וכן כל הפגין קודם שהגיעו לעונת המעשרות.* והבוסר אסור לעשות מהן מלוגמה לאדם. התותים,* הראויים למאכל אדם קודם יציאת הפרח, מותר ליקח העלין שלהן ולהאכילן לתולעת המשי, אבל הפירות עצמן דינם כפגין ובוסר, ומשעה שראויים לאכילת אדם אסור לתנם לתולעת. וי\"א דהואיל וכל עיקרם לאכילת התולעת מותר לתנם לתולעת, ואינו עיקר." + ], + [ + "הצורר תבלין של שביעית ונותן לתוך התבשיל, אם בטל טעמן הרי אלו מותרין לכל דבר, ואם נשאר בהם טעם עדיין הם בקדושת שביעית. * ונותן אדם דבילה וגרוגרות לתוך התבשיל, כדרך שנותנין את התבלין, ולא יסחטם להוציא מהן משקין. ובתבלין מותר מפני שהוא מלאכתן." + ], + [ + "אין נותנים תבן וקש של שביעית לא לתוך הכר ולא לתוך הטיט. ואם נתן ה\"ז כמבוער. * וי\"א, שדוקא אם ישן ע\"ג הכר אז הוי כמבוער, אבל כל זמן שלא ישן ע\"ג אינו כמבוער, וצריך להסירו מן הכר ולנהוג בו דין קדושת שביעית כדינו, ובטיט דוקא כשגבל אותו בטיט הוא בטל, אבל כ\"ז, שלא גבלו, בנתינה בעלמא עדיין קדושת שביעית עליו.", + "תנור שהסיקוהו בתבן ובקש של שביעית יוצן. ומשתרד רביעה שניה במוצאי שביעית נהנין ושורפין בתבן ובקש של שביעית. וי\"א*, שמה שנשאר בקיומו אסור אפילו אחר כמה שנים מתבן וקש של שביעית, ולא הותר לאחר רביעה שניה כ\"א מה שהוא בשדה, שמתקלקל ונעשה זבל." + ] + ], + [ + [ + "אין עושין סחורה בפירות שביעית, ואם רצה למכור מעט מפירות שביעית מוכר, ואותן הדמים הרי הן כפירות שביעית, וילקח בהן מאכל ויאכל בקדושת שביעית, ואותו הפרי הנמכר הרי הוא בקדושתו כשהיה. * ויש מי שאומר, ששיעורו של זה המעט, שמותר למכור מפירות שביעית, הוא מזון שלש סעודות. וי\"א* שאם מוכר בשביל טובת הנאה מועטת שרי, ונראין הדברים דהיינו כל שאינו לוקח את המחיר בשלמותו, כ\"א בפחות משויו, אין זה דרך סחורה ומותר. ונראה שמותר לדעה זו באופן זה אפילו סחורה מרובה, יותר ממזון שלש סעודות. ואיסור* סחורה בפירות שביעית הוא מן התורה, דהוי לאו הבא מכלל עשה. ויש* מי שנראה מדבריו, שיש בכלל זה המצוה לאכול פירות שביעית. וי\"א* שאין שום מצוה באכילתן, אלא שבא הכתוב לאסור בהם דברים שחוץ מאכילתן, כמו הפסד וסחורה. ויש* מי שנראה מדבריו, שעיקר איסור סחורה, מה שאסור למכור ולקנות פירות שביעית, הוא אפילו במרובה, יותר משלש סעודות, רק על השמור, שכיון ששמר באיסור ולא הפקיר פירותיו כדין תורה, אסור ליקח ממנו, ואסרו חכמים ליקח אפילו דבר מועט כחצי איסר, אבל מהמופקר לא אסרו רק בלקיחה מרובה יותר משלש סעודות מעם הארץ, מפני שהדמים הם בקדושת שביעית, ואסור לעשות מהן סחורה ולקנות מהם כל דבר שהוא חוץ מההנאות המותרות בפירות שביעית, ע\"כ חשו שיכשל בזה עם הארץ שאינו יודע להזהר. וי\"א* שכל איסור סחורה בשביעית אינו נוהג כ\"א כשהאדם עצמו שלקט את הפירות הוא מוכר אותם, שהתורה אמרה לאכלה ולא לסחורה, היינו שתלקט את הפירות לאכלה ולא לסחורה, אבל כל שהמלקט עצמו איננו מוכר כ\"א אחר אין בזה משום סחורה, ואפילו כשהאב מלקט והבן מוכר בשבילו, אין כאן משום איסור סחורה. ונראה מדבריהם, שבזה אין אסור סחורה אפילו באופן מרובה. רק שאסור למכור במקום אחד קבוע תמיד. ונראין הדברים, שלבעלי דעה זו מותר אפילו לקנות ולמכור כדי להרויח, כל זמן שאין הלוקט עצמו הוא המוכר. ויש* שמסתפקים לומר, שלקנות ולמכור, כדי להרויח ולמכור ביוקר, אסור אפילו לדעת המתירים סחורה כשהמוכר איננו הלוקט עצמו. ולהמתירים* סחורה, כשאין הלוקט עצמו מוכר, מותר למכור בהבלעה גם משל הלוקט, אם הוא מוכר ג\"כ מה שלקט אחר בבת אחת. ואחים מלקטין ואחד מוכר על ידן, ומתוך שמוכר את מה שלקטו אחיו, מוכר הוא בהבלעה ג\"כ את מה שלקט הוא עצמו. ולפ\"ז נראה, שאין איסור סחורה בהבלעה, ואם מוכרים בבת אחת פירות שביעית עם שארי דברים, מותר לקבע את המקח על הדברים שאינם פירות שביעית, ויהיו הדמים של שיווי פירות שביעית נבלעים בהם. ואם* לקט לעצמו לאכילה אז מותר הוא בעצמו למכור המותר, ואין בזה איסור סחורה. וי\"א,* שכשהוא לוקט למכור על יד לקנות בו דבר אכילה, כל זמן שאינו עושה כדרך הסוחרים, שקונים הרבה ביחד ומוליכים ממקום הזול למקום היוקר, אין בזה משום איסור סחורה. וי\"א,* שאע\"פ שאסור לעשות סחורה בפירות שביעית, מ\"מ מותר לקדש אשה בהם. וי\"א* שדוקא בדיעבד קדושיו קדושין, אבל לכתחילה אסור לקדש אשה בהם, דהוי כסחורה." + ], + [ + "לא יהיה לוקח ירקות שדה ומוכר, ולא יצבע מקליפי שביעית בשכר, מפני שזה עושה סחורה בפירות שביעית. לקח ירקות לאכול והותיר, מותר למכור המותר, והדמים שביעית, וכן אם לקט ירקות לעצמו, ולקח מהם בנו או בן בתו (נ\"א ביתו) ומכר, הרי זו מותר, והדמים דמי שביעית. וכשם* שאסור לצבע בשכר מפירות שביעית, כך אסור גם כן בטובת הנאה, דהוי כשכר ומחזי כסחורה. י\"א,* שירקות שדה האמורים כאן, שאם לקט לעצמו ולקח מהם ובנו מכר על ידו מותר, היינו ירקות הגדלים מאליהם בשדה, שאינם אסורים משום ספיחין, שעיקר איסור ספיחים הוא על הדברים שדרכם להיות נזרעים. וי\"א,* שירקות שדה היינו הגדלים ביער, שגם היער נקרא שדה, ואותם אין בהם משום ספיחים. ויש* מי שאומר, שאפילו להאוסרים ספיחים באכילה מותרים הם בסחורה, באותן האופנים האמורים שהסחורה מותרת בהם. ונראים הדברים, שהוא כשהקונה קונה אותם על מנת להאכילם לנכרי, באופן המותר להאכילם לו, דהיינו כשהיה שכיר שבת, שכיר חודש, שכיר שנה, או כשקצץ לו מזונות, כמבואר למעלה* שמותר באלו להאכילן פירות שביעית* אפילו הם נכרים, או כדי להאכיל אכסניא* שמותר אפילו כשהם של נכרים." + ], + [ + "כשמוכרין פירות שביעית אין מוכרין אותן לא במדה ולא במשקל ולא במנין, כדי שלא יהיה כסוחר פירות בשביעית. אלא מוכר המעט שמוכר אכסרה, להודיע שהוא הפקר. ולוקח הדמים לקנות בהם אוכל אחר. יש מי* שנראה מדבריהם, שמצוה למכור פירות שביעית בזול, אפילו באותן האופנים שהסחורה מותרת בהם, ומתוך כך אין מוכרין אותן במדה ובמשקל ובמנין כ\"א אכסרה, כדי שימכור בזול. וי\"א*, שאין שום מצוה למכור בזול במקום שהסחורה מותרת, ועיקר הטעם שמוכרם דוקא אכסרה. ולא במדה ובמשקל ובמנין, הוא כדי שיהיה היכר שהם פירות שביעית, ויתנהגו בהם בקדושת שביעית. ואפילו* דברים שאין דרכם למוכרם כל השנים במדה או במשקל או במנין, ג\"כ אסור למוכרם באופן זה בשביעית. ונראה, שאפילו אם דרכם למוכרם במדה, ובא בשביעית למוכרם במנין או במשקל ג\"כ אסור, אע\"פ שהוא משנה מכדרכו של כל השנים, שלא התירו למכור כ\"א אכסרה בלבד. וי\"א* שאין האיסור כ\"א כשהוא מוכר ע\"פ אותו הענין שדרכו בכך כל השנים, אבל אם הוא משנה ממדה למדה, למשל מה שדרכו למכור תמיד במנין מוכר בשביעית במשקל או במדה, ומה שדרכו למכור במשקל מוכר במנין או במדה וכיוצא בזה מותר, רק שלא יעשה ממש כמו שעושה בכל השנים." + ], + [ + "ואוגד דברים שדרכן להאגד לבית, למכור בשוק אכסרה, כדרך שאוגדין להביא לבית, לא כדרך שאוגדין לשוק, כדי שלא יהיה כמוכר בצמצום; ודברים שאין דרכן להאגד אלא לשוק, לא יאגד אותן. וי\"א* שכל דברים שדרכן להאגד לבית, דהיינו שאוגד אותן כדי שידע בכמה אגודות הוא משתמש בהן בשבוע לצורך ביתו, מותר ג\"כ לאגוד אותן לשוק, ואין כאן שום חילוק בין קשר לקשר, שלא שנינו כלל שיש הבדל בין צורת האגד של הבית לצורת האגד של השוק, אלא שכיון שגם לבית אוגדין אותן שוב אין האגד סימן של קביעות סחורה, ע\"כ מותר לאגד אותן ג\"כ לשוק. ולא* ימוד את החבית ומוכרה כמו שהיא, ולא ימוד את הכלכלה ומוכרה כמו שהיא, אלא אומר לו חבית זו אני מוכר לך בדינר, כלכלה זו אני מוכר לך בטריסית, ולא יהא מודד את הכלכלה ויוצא ומוכרה בשוק. ולא* עוד אלא אפילו זה שהוא מודד בכפישה, ונסתיימה לו שתים ושלש פעמים, שנתבררה לו מדתה, אפילו בלא כונת מדידה, ג\"כ אסור למוד בה, ואפילו אם אינו אומר להקונים, שכך היא מדתה של חבית או של כלכלה זו, כיון שהוא בעצמו יודע מדתה, ע\"י מדידה שמדדה, או שנמדדה אצלו, הרי זה מוכר במדה. ואסור* למדוד באצבעו כמה הוא ארכו של הדבר הנמכר, שזהו כמוכר במדה, וכן אסור לרמז ללוקח שימנה באצבעו, שזהו כמוכר במנין." + ], + [ + "פירות חוץ לארץ שנכנסו לארץ, לא יהיו נמכרים במדה או במקשל או במנין, אלא כפירות הארץ אכסרה. ואם היו ניכרים שהם מחוץ לארץ מותר. ולפי זה פירות של נכרים, אפילו למאן דאמר שאין קדושת שביעית נוהגת בהן, מ\"מ לא גריעי מפירות חוץ לארץ, ואסור למוכרם במדה ובמשקל ובמשורה, אם אינם ניכרים שהם משל נכרים, שאין לישראל כיוצא בהם; אלא שיש לומר שבזמן הזה, שרוב הפירות הם של נכרים, וגם השדות של ישראל הרבה מפקיעים מהם חובת שביעית, מפני ההכרח, ע\"י היתר של מכירה, עד שפירות של שביעית, שתהיה קדושת שביעית נוהגת בהם מן הדין, הם דבר שאינו מצוי, ע\"כ לא שייך לגזור רובא אטו מיעוטא, ואין איסור למכור במדה או במשקל או במנין כ\"א פירות ארץ ישראל, מאותם שקדושת שביעית נוהגת בהם מן הדין." + ], + [ + "חומר בשביעית מבהקדש, שהפודה את ההקדש יצא הקדש לחולין ויתפשו הדמים תחתיו, והשביעית אינה כן, אלא המוכר פירות שביעית יתפשו הדמים ויעשו כפירות שביעית, והפירות עצמן לא נתחללו ונעשו כפירות שאר שנים, שנאמר בה תהיה בהוייתה תהא לעולם, ולפי שנקראת קודש תופשת דמיה. נמצאת אומר האחרון נתפש בשביעית, והפרי עצמו הוא כמו שהיה." + ], + [ + "כיצד, לקח בפירות שביעית או בדמיהן בשר, נעשה הבשר כאותן הפירות ואוכלו כפירות שביעית, וצריך לבער אותו בשעת ביעור השביעית. לקח באותו בשר או בדמיו דגים, יצא הבשר ונתפשו הדגים. לקח בדגים או בדמיהם שמן, יצא דגים ונתפש שמן. לקח בשמן או בדמיו דבש, יצא שמן ונתפש דבש. וצריך לבער הפירות הראשונות עם הדבש האחרון, כדרך שמבערין פירות שביעית. ואין עושין משניהם מלוגמא ולא מפסידין אותן, כשאר פירות שביעית" + ], + [ + "אין שביעית מתחללת אלא על דרך מקח. במה דברים אמורים בפרי ראשון, אבל בפרי שני מתחלל בין דרך מקח בין דרך חילול." + ], + [ + "וכשמחללין פרי הנלקח שנית, אין מחללין אותו על בהמה חיה ועוף חיים, שלא יניחם ויגדל מהם עדרים, ואין צריך לומר שביעית עצמה, אבל מחללין אותן הפירות על השחוטים." + ], + [ + "דמי שביעית אין פורעין מהן את החוב, ואין עושין בהן שושבינות, ואין משלמין מהן תגמולין, ואין פוסקין מהן צדקה לעניים בבית הכנסת, אבל משלחין מהן דברים של גמילות חסדים, וצריך להודיע. וכן אין לוקחין מהן עבדים, וקרקעות, ובהמה טמאה, ואם לקח יאכל כנגדן כדרך שעושה במעשר שני. ואין מביאין מהן קיני זבין, וזבות, ויולדות, וחטאות, ואשמות, ואם הביא יאכל כנגדן. ואין סכים כלים ועורות בשמן של שביעית, ואם סך יאכל כנגדן. * ואין פודין בו שבויים. ונותנין אותו לחבר עיר בטובה. ויש מי* שנראה מדבריו שאין נותנין לח\"ע בטובה. והא דאמרינן שאם לקח עבדים וקרקעות ובהמה טמאה מדמי שביעית יאכל כנגדן, דהיינו שהלוקח יקח מעות משלו, ויאמר כל מקום שהמעות של שביעית הן ביד המוכר יהיו מחוללות על אלו, ויאכל את המעות שבידו בקדושת שביעית, והוא* דוקא כשברח המוכר ואינו לפנינו, אבל כשהוא לפנינו כופין אותו ויחזיר הדמים ללוקח. ואם* שותה יין בדמי שביעית, שדרך הוא תמיד לתן המעות אחר ששותה את היין, טוב שיאמר לחנוני תן לי היין והא לך המעות בידי, דהוי כמו שנתן המעות קודם ששותה היין, וכל מה שהוא שותה היין יוצא המעות לחולין, וכשנותן לו המעות נותן לו חולין, ולא הוי כפורע חובו מדמי שביעית. ונראה* שאדם חשוב, שמאמינים לו, די כשפורע אח\"כ, שכיון שבדעת הקונה והמוכר הוא שיפרע מיד, חשוב כאילו באו המעות ליד המוכר בתחילה, ויצאו לחולין ע\"י מה שנכנס היין בקדושת שביעית." + ], + [ + "אין נותנין מהן לא לבלן, ולא לספר, ולא לספן, ולא לשאר האומנין. אבל נותן הוא למי שדולה מים מן הבור להשקותו מים. ומותר לתן מפירות שביעית או מדמיהן לאומנין מתנת חנם. * וי\"א, שאע\"פ שהוא חייב להאומנים שכרן, וע\"י מה שנותן להם מתנת חנם מפירות שביעית אינם תובעים ממנו את שכרן, ג\"כ מותר*, דהוי כמו אכילת פירות שביעית בטובה, שמותר. ויש* מי שאומר, שכל שהוא חייב לשלם להן שכרן, וע\"י מה שנתן להם מתנה זו לא יתבעו ממנו את חובם, זהו ממש פריעת חוב מפירות שביעית או מדמיהן, שאסור, ולא מהני מה שלא פירש בהדיא שהוא לשם שכרן, ואפילו במקדים המתנה קודם ההנאה, סובר שאם הוא כמערים אסור, דהיינו שנותן לו ומיד הוא נהנה ממנו, ולא הותר בזה כ\"א כשהקדמת המתנה היא זמן רב קודם ההוצאה, וגם אינו מכוין ליהנות ממנו בשביל כך, אע\"פ שהוא יודע שמקבל המתנה יעשה אח\"כ עמו בחנם כיון דלא מכוין לזה לית לן בה. י\"א* שמה שמותר לתן מפירות שביעית לבייר להשקותו, היינו דוקא שכר מה שמשקה אותו לבדו, אבל אסור לפרע שכר הבייר שמשקה את אחרים מבני העיר מפירות שביעית. וי\"א* שלהשקות לאדם מותר, ואין אסור לתן שכר לבייר רק בשביל מה שהוא נותן לו מן המים לשאר תשמישיו, כמו השקאת בהמתו ומשרה וכביסה, ומרחץ. ויש מי* שנראה מדבריו, שלשתיה של בהמה מותר לתן לבייר, אבל לשאר תשמישין אסור." + ], + [ + "האומר לפועל הא לך איסר זה, ולקוט לי ירק היום, שכרו מותר, ואינו כדמי שביעית, אלא מוציאו בכל מה שירצה, ולא קנסו הפועל להיות שכרו כדמי שביעית. ואם אמר לו לקוט לי בו היום ירק, הרי זה כדמי שביעית, ואינו מוציאו אלא לאכילה ושתיה כפירות שביעית. ויש* מי שנראה מדבריו, שדוקא כשלוקט לו ירק המותר באכילה, דהיינו ירקות שדה מאותן שאינם נזרעים, שאין בהם איסור ספיחין, אז שכרו מותר כשאמר לו לקוט לי היום ירק, אבל אם היה הירק מהירקות הנזרעים, שאסורים באכילה מטעם ספיחין, יהיה לעולם השכר אסור מטעם קנס, כיון ששכרו לדבר האסור. ונראה, שאפילו הביא לו ירק הרבה יותר מן השיעור שמותר להביא מן המופקר, ג\"כ שכרו מותר כיון שאמר לקוט לי, ולא לקוט לי בו, לא נתן לו שכר הירק כ\"א שכר פעולה של הלקיטה, ושכר טורח זה אין בו משום דמי שביעית, אבל אם פסק עמו, שיביא לו הרבה יותר ממה שמותר להביא מן המופקר, בשביל איסר זה, נראין הדברים ששכרו אסור, דכל שנעשה הפיסוק באיסור ראוי לקנוס ולאוסרן." + ], + [ + "החמרים, העושים בפירות שביעית מלאכת שביעית האסורה, כגון שהביאו יותר מדאי, הרי שכרן כדמי שביעית, ודבר זה קנס להם. ומפני מה קנסו בשכר החמרים ולא קנסו בשכר הפעול, מפני ששכרו מעט לא קנסו בו משום כדי חייו. * וי\"א, שאפילו עשו החמרים מלאכה המותרת בשביעית, כגון שלא הביאו יותר מן השיעור המותר להביא מן המופקר, ג\"כ שכרם אסור, משום שהחמרים מרויחים יותר מן הפועל נחשב שכרם כסחורה." + ], + [ + "הלוקח מן הנחתום ככר בפונדיון, ואומר לו בשעת לקיחה כשאלקוט ירקות שדה אביא לך בו הרי זה מותר, ואותו הככר הרי הוא כפירות שביעית. ואם לקח ממנו סתם לא ישלם לו מדמי שביעית, שאין פורעין חוב מהן. * והא דמותר להביא לו ירקות שדה של שביעית תמורת הככר שנטל ממנו, דוקא כשאמר לו בלשון ברי, שיביא לו ירקות שדה, דסמיך דעתיה עליה, והוי כמחליף ככר בירקות שדה שמותר, אבל אם אמר לו לשון מסופק, נעשה הפונדיון חוב עליו, ואסור לפרע לו מפירות שביעית." + ], + [ + "אוכלין פירות שביעית בטובה ושלא בטובה. בטובה כיצד, שיתן לו פירות שביעית, כמו שעשה עמו טובה שנתן לו, או שיכניסו לגינתו לאכול כמי שעשה לו טובה. ומי שנתנו לו פירות שביעית במתנה, או שנפלו לו בירושה, הרי זה אוכלן, כדרך שאוכל פירות שאסף אותן הוא בעצמו מן השדה. * י\"א, שאין אוכלין פירות שביעית אלא ברשות בעל הבית, אע\"פ שמן התורה הפירות הן הפקר, ומותר לאכול מהן בלא רשות, גדר גדרו חכמים, שלא ירגיל אדם את עצמו לאכול מפירות חבירו בלא רשות גם בשאר ימות השנים, ואסרו לאכול גם בשביעית כ\"א ברשות של בעל הפירות. ונראה פשוט, שבעל הבית מחויב הוא לתן רשות, ואסור לו למנוע שום אדם שבעולם, מלאכול את פירותיו בשביעית. ונראין הדברים, שלדעה זו אם עבר בעל הבית ולא נתן רשות, אע\"פ שעבד איסורא בזה, ועובר משום מ\"ע של השמטת הפירות, מ\"מ אסור לעבור על דעתו ולאכול הפירות בלא רשותו. וי\"א* שמותר לקבל בעד פירות שביעית שכר פחות משוויים, שניכר בזה שהם הפקר, אלא שנותן לבעה\"ב איזה שכר בשביל החזקת טובה." + ] + ], + [ + [ + "פירות שביעית אין אוכלין מהן אלא כל זמן שאותו המין מצוי בשדה, שנאמר ולבהמתך ולחיה אשר בארצך תהיה כל תבואתה לאכול, כל זמן שחיה אוכלת ממין זה מן השדה, אתה אוכל ממה שבבית כלה לחיה מן השדה, חייב לבער אותו המין מן הבית, וזהו ביעור של פירות שביעית." + ], + [ + "כיצד, הרי שהיו לו גרוגרות שביעית בתוך ביתו, אוכל מהן כל זמן שהתאנים באילנות בשדה, כלו התאנים מן השדה, אסור לאכול מאותן שבבית, אלא מבער אותן. וה\"ה * כשיש לו מאכל בהמה בבית, כיון שכלה זה המין מן השדה מבערו מן הבית, שהמקרא שכתוב ולבהמתך ולחיה אשר בארצך נדרש הוא ג\"כ כל זמן שחיה אוכלת מן השדה, האכל לבהמתך מן הבית, כלה לחיה מן השדה כלה לבהמתך מן הבית." + ], + [ + "היו לו פירות מרובין, מחלקן מזון שלש סעודות לכל אחד ואחד, ואסור לאכול אחר הביעור בין לעניים בין לעשירים, ואם לא מצא אוכלין בשעת הביעור שורף באש או משליך לים המלח ומאבדן לכל דבר שמאבד. * ויש אומרים, שיש שם שני מיני ביעור, בתחילה כשכלו פירות העיר ותחומיה, מוציאין כל אדם מה שבבתיהן ומביאין אותן לאוצר ליד בית דין, והם מחלקין לכל אדם מזון שלש סעודות, כדי לשבת, וכן בכל יום ויום עד שיכלו, ואם אין שם אוצר ולא בית דין מחלקין מוציאן לשוק ומפקירן, כדי לקיים בהם מצות ביעור זה, ואף המפקיר בעצמו יכול לזכות בהן אח\"כ ככל אדם, ואוכל הזוכה בהן עד שיכלו הפירות ההם מכל הארץ, ביהודה מכל ארץ יהודה, בהגליל מכל ארץ הגליל, ובעבר הירדן מכל עבר הירדן, ואחר שיכלו מכל הארץ אז יתבערו לגמרי, לשריפה או לאיבוד. וי\"א* שאין כאן אלא ביעור אחד, והוא איננו שריפה ואיבוד, שלא מצינו שיהיו פירות שביעית מכלל הנשרפים או הנקברים האסורים בהנאה, אלא שהחיוב הוא לבערו מרשותו ולהפקירו, וכיון שהפקירו והוציאו לשוק, או שהפקירו בפני שלשה אפילו מאוהביו, שידע שהם לא יזכו בו לקחת אותם ממנו, קיים מצות ביעור, ומותר הוא בעצמו אח\"כ לזכות בהם ולאכלם בקדושת שביעית. ולפי דעה זו אסור לאבדן, שהרי פירות שביעית אסורים הם באיבוד, מ\"לאכלה ולא להפסד\". אלא שלדעה הראשונה באה מצות ביעור מן התורה, והוציאה מן הכלל את הפירות שלאחר הביעור. שמצותן דוקא בשריפה או באיבוד, אבל לדעה זו, שאין כאן מצות ביעור של איבוד, נשאר האיסור של לאכלה ולא להפסד, ואין כאן היתר כ\"א החובה לקיים מצות ביעור ע\"י הפקר. יש* מי שאומר, שכל עיקר מצות ביעור מדרבנן הוא, ומן התורה איננו מחויב לא לבער ולא להוציא מן הבית, אלא שאסור לשומרן ולהחזיקן לעצמו, וכשבא אדם מישראל לאכלן אינו רשאי למנע אותו מהן, משום מצות השמטת הפירות, ובאו חכמים ותקנו שיוציאו אותן מן הבית בזמן שכלו הפירות מן השדה, ואסמכינהו על המקרא שכתוב ולבהמתך ולחיה אשר בארצך תהיה כל תבואתה לאכול. ולדעת זו כל איסור אכילה, האמור בכל מקום בפירות שביעית, היינו שאם לא הפקירם, בזמן הביעור, וק\"ו אם שמרם ועכבם לעצמו, ומנע כל אדם מהם בלא דין זכיה מהפקר, שזכה בהם אחר ביעור ההפקר, אז הם אסורים באכילה מדברי סופרים. ונראין הדברים, שאפילו הזוכה מן ההפקר קודם הביעור, חייב בשעת הביעור, שלכל דבר בזמן המיוחד לו, לחזור ולהפקיר בפני שלשה או להוציאם לרה\"ר, ואח\"כ יכול עוד הפעם לחזור ולזכות בהם, ואפילו אם הוא ממתין עד שתכלה רגל מן השוק ומוציאם לשוק, הרי זה מקיים בזה מצות ביעור, אם אין לו שלשה אוהבים שיוכל להפקיר בפניהם, באופן שיהיה יכול אחר כך לחזור ולזכות בהם, אם אינו יכול להפקירם לגמרי מפני דחקו, או שחס על הפסדו, מפני שלדעה זו עיקר הדבר מדרבנן, והם אמרו שבכל אופן שיקיים, שיהיו הדברים ניכרים שהם פירות שביעית, ושהוא אסור להתנהג בהם בדרך חול, ע\"י מעשה ההפקר של הביעור, או ההוצאה לרשות הרבים, אפילו בזמן שאין הרבים מצויים שם, יצא בזה ידי חובתו, ומקיים את המצוה, ופירותיו מותרין לו אח\"כ." + ], + [ + "היו לו צמוקין של שביעית, וכלו הענבים מן השדה, מן הגנות והפרדסים, שהן הפקר, אע\"פ שעדיין יש ענבים בגפנים שבתוך החצרות, אינו אוכל מן הצמוקין, מפני ענבים אלו שבחצר, לפי שאינן מצויין לחיה, אבל אם יש ענבים קשים ביותר, שאינם נגמרין אלא בסוף השנה, הרי זה אוכל מן הצמוקין בשבילן, וכן כל כיוצא בזה. וי\"א* שכל זמן שישנם גרעינים בטפיחין של חרש, שמשימין בבתים לשום בהם מאכל לפני העופות, אוכלין עליהם. ויש* מי שמפרש, שמה שאין אוכלין על סמך הענבים שישנם בגפנים שבתוך החצרות, שהוא דוקא אם עברו הבעלים ושמרו אותם לעצמן, ולא נהגו בהם תורת הפקר־לכל של שביעית, וה\"ה בכל מקום שימצאו פירות כאלה מן השמור, שכידי עוברי עבירה, אין אוכלין עליהם, אבל על סמך ענבים שיש בגפנים שבחצרות, שנהגו בעליהן בהן כדין, ולא נעלו אותן בפני כל אדם, אוכלין עליהן. ויש* מי שאומר, שהלכה היא שאוכלין ג\"כ על כל השמור. ויש* שמפרש, שהוא דוקא אם שמור זה הוא במחובר, אבל על השמור שבתלוש ודאי אין אוכלין עליהן." + ], + [ + "אילן שעושה פירות שתי פעמים בשנה, והיו לו מפירותיו הראשונות, הרי זה אוכל מהן, כל זמן שפירות שניות מצויות בשדה, שהרי מאותו המין בשדה. אבל פירות הסתיו אין אוכלין בשבילן, מפני שדומין לפירות של שנה אחרת. י\"א* שמפני שהן גרועין וקשים, ואינם ראויים כ\"א לחומץ, דומין הן בשביל כך לפירות של שנה אחרת, ולפי זה יש לומר שאם הם יפים בטעמם אוכלים עליהם ג\"כ." + ], + [ + "הכובש שלשה כבשים בחבית אחת, כל שכלה מינו מן השדה יבער מינו מן החבית, ואם התחיל בה הרי הכל כמבוער. וכשם שמבער אוכלי אדם כך מבער אוכלי בהמה מן הבית, ואינו מאכילן לבהמה אם כלה אותו המין מן השדה. וי\"א* שאין אנו אומרים שאם התחיל מן החבית הרי הוא כמבוער, באופן שאין עליו עוד חובת ביעור, ותהיה לפי זה חובת ביעור רק על חביות שלא התחיל בהן, אבל כיון שהתחיל בהן נפטרין הן מן הביעור, אלא שהענין הוא להחמיר, דעד כאן אנו אומרים שאם כבש שלשה כבשים בחבית אחת, שאע\"פ שכ\"א מהכבשים מקבל טעם מחבירו, מ\"מ אין זאת הבליעה מחייבת בביעור את הנבלעים, אלא כל שכלה מינו מן השדה יבער מינו מן החבית, וכל שלא כלה מינו מן השדה, אע\"פ שכלה המין של הירק שנותן בו טעם, אינו חייב לבערו מן החבית, זהו דוקא כל זמן שהחבית עומדת בעינה ולא התחיל בה, אבל כיון שהתחיל בה, נעשית ע\"י זה החבית כולה נחשבת למין אחד, ואפילו הגיע זמן הביעור למין אחד, חייב הוא לבער את הכל, שנחשב כאילו הכל הוא כמבוער, ר\"ל כאילו הגיע זמן הביעור לכל הכבשים שבחבית. ויש* מי שאומר, שאין ענין זה, של התחלת האוצר, נוגע כלל למי שכובש שלשה כבשים בחבית אחת, והוא דין כללי, שכשמגיע זמן הביעור ויש בעיר אוצר שעשו ב\"ד להכניס שם פירות של שביעית בזמן הביעור, כדי לחלק אח\"כ לכ\"א מזון שלש סעודות, כיון שהתחיל להכניס את פירותיו באוצר הרי הוא כמבוער, ואינם נאסרים עוד כדין מי שלא ביער את פירותיו כשהגיע זמן הביעור." + ], + [ + "וכשם שמבערין את הפירות כך מבערין את הדמים. כיצד, הרי שמכר רמונים של שביעית, והרי הוא אוכל בדמיהם, וכלו הרמונים מן האילנות שבשדה, ונשאר אצלו מן הדמים שמכר בהם, חייב לבערן. * וה\"ה אם מכר מאכל בהמה צריך לבער את הדמים." + ], + [ + "כיצד עושה, קונה בהן מאכלות ומחלקן מזון שלש סעודות לכל אחד ואחד, או ישליכם לים המלח אם לא מצא אוכלין. וכבר נתבאר לעיל, שי\"א שמצות הביעור היא שיפקירם, אפילו אם הוא חוזר וזוכה בהן אח\"כ.* ופשוט שכמו שמקיים מצות ביעור באופן זה בפירות שביעית עצמן, כן הוא מקיים בדמיהן." + ], + [ + "שלש ארצות לביעור. ארץ יהודה כולה, ההר והשפלה והעמק, ארץ אחת. עבר הירדן כולו, שפלת לוד, והר שפלת לוד, ומבית חורון עד (ובגי' עם) הים ארץ אחת. והגליל כולו, העליון והתחתון, ותחום טבריא, ארץ אחת. ואוכלין בכל אחת ואחת משלשתן עד שיכלה האחרון שבה." + ], + [ + "כיצד, היו לו פירות בארץ יהודה, אוכל מהן כל זמן שיש אותו המין בכל ארץ יהודה כולה, וכן אם היו לו פירות גליל, וכן בעבר הירדן. וי\"א*, שהחילוק של שלש הארצות הפרטיות, שבכל ארץ וארץ מהשלש הכלליות, שכללות ארץ ישראל נתחלקה להן, הוא חילוק של הר ושפלה ועמק, שיש הר ושפלה ועמק ביהודה, וכן בעבר הירדן, וכן בגליל, ולפי זה מחולקות הם גם השלש הארצות הפרטיות לענין ביעור, שאין אוכלין פירות שבהר אלא א\"כ יש שם באותה הארץ פירות בשדה בהר שלה, ואין אוכלין פירות שבשפלה אלא א\"כ יש בשדה בשפלה שלה, ופירות שבעמק אלא א\"כ יש בעמק שלה, שלא כלה עדיין שם לחיה מן השדה, מפני שכשם שאין חיה שביהודה מתפרנסת מפירות שבגליל, וכן בכל ארץ לארץ, שמזה הטעם אין סומכין מארץ אחת על חבירתה, כן אין חיה שבהר מתפרנסת מפירות שבשפלה, ולא חיה שבשפלה מפירות שבעמק, ע\"כ אין סומכין מארץ לארץ אפילו מהר להר, ומשפלה לשפלה, ומעמק לעמק, ובאותה הארץ אין סומכין מהר לשפלה, ומשפלה להר, ומשפלה לעמק, ומעמק לשפלה וכיוצא בזה. וי\"א* שכך הוא סדר שלש הארצות, ארץ יהודה כולה, ההר זה הר המלך, והשפלה זה שפלת הדרום, ועמק שלה מעין גדי עד יריחו, והגליל כולו העליון והתחתון והעמק, מכפר חנניה ולמעלה כל שאינו מגדל שיקמין גליל העליון, ומכפר חנניה ולמטן כל שהוא מגדל שיקמין גליל התחתון, והעמק תחום טבריא ובקעת גנוסר וחברותיה. ושפלת לוד היא בחלק בנימין, שבין יהודה לגליל, והיא בשבט יהודה, היא כשפלת הדרום שביהודה, והר שלה הוא כהר המלך שביהודה, ומבית חורון עד הים שבחלק בנימין הוא מדינה אחת, אע\"פ שגם בזה השטח יש שם הר ושפלה ועמק, דהיינו מבית חורון עד אמאום הר, מאמאום עד לוד שפלה, מלוד ועד הירדן עמק, מ\"מ הכל נחשב למדינה אחת לענין ביעור. ואלו השלש חלוקות שבעבר הירדן, שגם שם נמצא הר ושפלה ועמק. הם ההר כגון הרי מכוור וגדור וכיוצא בהן ושפלתו, חשבון וכל עריה אשר במישר דיבון ובמות בעל ובית בעל מעון, וכן כיוצא בהן, והעמק שלו הוא בית הרים ובית נמרה וסוכות וצפון, יתר ממלכת סיחון מלך חשבון, הירדן וגבול עד קצה ים כנרת עבר הירדן מזרחה. והשפלה שבהר דינה כהר, והר שבשפלה דינה כשפלה. ולפי שיטה זו כל עבר הירדן הוא עבר הירדן המזרחי, ממה שכבשו ישראל מארץ סיחון ועוג. אבל י\"א* שמעבר הירדן המזרחי לא נאמרו בו כלל חלוקות ארצות, וכל מה שנאמר מחילוק הארצות להר ושפלה ועמק, בעבר הירדן, היינו הצד המערבי של ארץ ישראל, הסמוך לצדדי הירדן, שבו נמצאות אלה שלשת החלוקות של הר ושפלה ונגב, החלוקין להלכותיהן." + ], + [ + "ושלש ארצות אלו כולן חשובות כארץ אחת לחרובין ולזיתים ולתמרים, אוכלין בתמרים עד שיכלה האחרון שבצוער, ואימתי הוא כלה עד הפורים, ואוכלין בזיתים עד העצרת, ובענבים עד הפסח של מוצאי שביעית, ובגרוגרות עד החנוכה. * וזמנים הללו אמורים הם בסתם, כשאין ידוע מתי כלו, אבל בידוע הולכים לחרובין לזיתים ולתמרים אחר כל ארץ ישראל כולה, וכל זמן שישנם במקום היותר מאוחר אוכלין עליו בכל מקום. וענבים וגרוגרות יש להם דין של כל שאר הפירות, שהולכים בכל ארץ אחר מה שכלו בתוכה, לכל דעה מהדעות האמורות למעלה כפי ענינה, אם ללכת אחר כל הארץ, המחולקת בכללותה יהודה ועבר הירדן והגליל, או לחלק ג\"כ את כל הפרטים לשלש, הר ושפלה ועמק. ויש מי* שנראה מדבריו, שגם ענבים וגרוגרות דינם כמו חרובין וזיתים ותמרים, שאין דנים בהם דין של חילוק ארצות, ואוכלים אותם עד שיכלה האחרון שבהם בכל ארץ ישראל, וגם אם הדבר ידוע לנו, שכלו כבר באיזה ארץ מן הארצות, קודם הזמן הנקבע להם, דהיינו בענבים עד הפסח ובגרוגרות עד חנוכה. וי\"א* שגם בזיתים ותמרים וחרובין הולכים אחר כל ארץ משלשת הארצות לפי דינם, בכל אחת ע\"פ מדתה, מתי שכלו בה, אם ידוע לנו מתי כלו, אלא שהזמנים הללו הם בסתם, שדרך הוא שיכלו בכל הארצות בשוה בזמן אחד, אבל אם יתברר לנו, שכלו באיזה ארץ תחילה, נאסרת הארץ ההיא ואין סומכין על ארץ אחרת. וי\"א*, שאין לנו שום דבר מיוחד גם בחרובין וזיתים ותמרים, אלא דינם ככל הפירות, שהולכים בהם אחר זמנם, אשר צריך להתברר בכל מקום כפי ענינו, ואין אנו אומרים שהם כלים בסתם בכל ארץ ישראל בשוה. אין* אוכלין שאר ירקות על סמך שלא כלה הירק של בית השלחין, לפי שאינו כלה מחמת שמשקין אותו תמיד, ואין זה נקרא לא כלה לחיה מן השדה, לפי שהמופקר להיה ואין שם אדם שישקה אותו הרי הוא כלה תחילה. ונראים הדברים, שדין זה הוא בירק שנמצא בין בבית השלחין שמשקים אותו תמיד בין בבית הבעל, וכיון שכלה במקום שאין משקים אותו נקרא כלה לחיה מן השדה, וחייב בביעור הכל גם מה שגדל בבית השלחין, אבל אם היה לנו דבר שהוא גדל רק בבית השלחין, ולא נמצא כלל במקום שאין משקין אותו, אין לנו לקבע עליו ביעור כ\"א בזמן שהוא כלה, כיון שאי אפשר לנו להגביל עליו באופן אחר מתי הוא כלה לחיה מן השדה. אבל כל מה שיש ממין זה גדל בבית השלחין שמשקין אותו, וג\"כ נמצא גדל במקום שאין משקין אותו, נראה שגם בפירות דינו כירק, והולכים בו אחר מה שכלה מבית הבעל, שכיון שכלה משם קרינן ביה כלה לחיה מן השדה כלה לבהמתך מן הבית.* שרשי וקולסי כרוב, כיון שיבש השורש נחשב כלה לחיה מן השדה, וחייב לבער, שעיקר אכילת חיה בהם הוא שרשם, וכל הדברים שכיוצא בהן כשיכלו עד שמגבבין אותן לעצים ליבשם, נחשב שכלו לחיה מן השדה והגיע להם זמן ביעורם." + ], + [ + "המוליך פירות שביעית ממקום שכלו למקום שלא כלו, או ממקום שלא כלו למקום שכלו, חייב לבער, לפי שנותנין עליו חומרי מקום שיצא משם וחומרי מקום שהלך לשם. פירות הארץ שיצאו לחוצה לארץ, מתבערין במקומן ולא יעבירם ממקום למקום. * והך דינא, דנותנים עליו חומרי מקום שיצא משם וחומרי מקום שהלך לשם, נוהג בין מארץ לארץ שבשלשת החלוקות הכלליות, כמו מיהודה לגליל ומגליל ליהודה וכיוצא בזה, בין מארץ פרטית לחברתה, למאן דאמר לעיל שאין סומכין גם בפרטי הארצות מאחת על חברתה, ואין אוכלין בהר שביהודה על שפלה שביהודה, ולא משפלה על העמק וכדומה אפילו בארץ אחת, וכשמוליך ממקום למקום נותנים עליו חומרי המקום שיצא משם וחומרי המקום שהלך לשם. ובענין איסור הוצאת פירות שביעית מא\"י לחו\"ל כבר נתבאר לעיל,* דיש אומרים שבאופנים שמותרים פירות שביעית לסחורה מותר ג\"כ להוציאם לחוץ לארץ, והאופנים המותרים לסחורה מבוארים למעלה בדברינו בענין סחורה. ופשוט הוא, שבאופנים שמותר להוציא אותם לחוץ לארץ ק\"ו שמותר להעבירם ממקום למקום, אחר שהוציאם בהיתר. ונראין הדברים, שאם הוציא פירות שביעית בארץ ישראל ממקום שלא כלו למקום שכלו, אע\"פ שחייב לבערם כל זמן שהם במקומם, כיון שכלו שם, מ\"מ אם החזיר אותם למקומם הראשון, שעדיין לא כלו, אינו חייב לבערם, שלא מצינו שיקלוט אותם המקום שכלו שהיו שם, לאוסרם אחר שכבר שבו למקום שלא כלו. ויותר נראה לומר, שגם לכתחילה מותר להחזיר אותם למקום שלא כלו, כדי להפקיע מהם חובת ביעור ואיסורו, ואין זה בכלל האיסור שלא יעבירם ממקום למקום. גם זה נראה, שאם רוצה הוא להחזיר פירות שביעית, שהוציאם מהארץ לחוץ לארץ, למקומן בארץ, שמותר, ולא אמרו שלא יעבירם ממקום למקום, אלא שאסור להעבירם בחוץ לארץ ממקום למקום, אחר שהוציאם באיסור מארץ ישראל לחוץ לארץ, אלא צריך שיבערם במקומן, אבל אם רוצה הוא להעלותם לארץ ולבערם שם בקדושת שביעית ודאי שמותר, ותבא עליו ברכה." + ], + [ + "כלל גדול אמרו בשביעית, כל שהוא מאכל אדם או מאכל בהמה או ממין הצובעין, אם אינו מתקיים בארץ יש לו ולדמיו שביעית, וחייב בביעור הוא ודמיו, כגון עלי הלוף השוטה, ועלי הדנדנה, והעולשין, מאוכל ארם, וכגון החוחין והדרדרין מאוכל הבהמה, וכגון אסטס וקוצה ממין הצובעין, ואם היה מתקיים בארץ. כגון הפואה והרכפא ממין הצובעין, אע\"פ שיש לו שביעית ולדמיו שביעית, אין להם ביעור ולא לדמיהם, שהרי מתקיים בארץ, אלא נהנין וצובעין בו עד ראש השנה. וענין הלוף השוטה, שהוא חייב בשביעית ובביעור, י\"א* שהוא ירק כמין סילקא ועליו רחבים, וי\"א* שהוא שורש שנאכל עם הבשר, ויש לו עלים ארוכים ורחבים כשני זרתות, ואע\"פ שלא נתמתקו עליו עדיין מ\"מ נוהג בהן ביעור ושביעית.* וק\"ו שנוהג בעלי הלוף הפקח, שהוא ראוי לאכילה יותר מעלי הלוף השוטה. וכן* התורמסין, אע\"פ שלא נתמתקו, נוהג בהן דין שביעית וביעור.* ולוף זה שלש מדות יש בו, עלה שלו, ופיקה שלו, ועקרו, שהעלה שלו יש לו שביעית ולדמיו שביעית, יש לו ביעור ולדמיו ביעור, פיקה שלו, שהוא החלק האמצעי, שלמטה מן העליון ולמעלה מן העיקר, יש לה שביעית ולדמיה שביעית, ואין לה ביעור ולא לדמיה ביעור, עיקר שלו אין לו שביעית ולא לדמיו שביעית, אין לו ביעור ולא לדמיו ביעור. וספק הוא* אם אלה המדות, האמורות בפיקה, שאין לה ביעור, וכן בעיקר, שאין לו לא ביעור ולא שביעית, אם הדברים אמורים דוקא בלוף השוטה, או שמא הדין בזה שוה, בין בלוף השוטה בין בלוף הפקח. ויש* מי שנוטה לומר, דלוף הפקח יש גם לעיקר שלו שביעית וביעור, ולפ\"ז ק\"ו שיש לפיקה שלו גם ביעור, שהרי היא חמורה מן העיקר, שגם בלוף השוטה, שאין לעיקר לא ביעור ולא שביעית, מ\"מ יש לפיקה שביעית, אלא שאין לה ביעור, וכיון שגם לעיקר של לוף פקח, שאין לו בלוף שוטה לא שביעית ולא ביעור, יש לו בלוף פקח בין שביעית בין ביעור. ק\"ו לפיקה של לוף פקח, שיש לו ג\"כ ביעור, כמו שיש לו שביעית, אפילו בלוף שוטה. ויש* מי שנוטה לומר להיפך, דלוף פקח יש לו קולא בזה נגד לוף שוטה, באופן שאפילו בעלין, שבלוף שוטה יש להן שביעית וביעור, אין להם ביעור בלוף פקח, משום שכמו שהעיקר מתקיים בארץ כן מתקיימים ג\"כ העלין של לוף הפקח. ונראין הדברים,* שאין צרך לענין מאכל אדם ומאכל בהמה ומין הצובעים שיהי' דוקא מיוחד לכך, אלא כל שהוא ראוי למאכל אדם אפילו ע\"י הדחק דינו כמאכל אדם, וה\"ה כשהוא ראוי למאכל בהמה או לצביעה ע\"י הדחק הרי הוא כמאכל בהמה וכמין הצובעים לענין דין קדושת שביעית. וי\"א* שמה שהוא מתקיים בארץ, אע\"פ שאין להם ביעור, מ\"מ יש לדמיהם ביעור. וזמן* של ביעור הדמים איננו קבוע, אלא כל זמן שמוכר הפירות הללו המתקיימים בארץ, צריך לבער את דמיהם, ולא יאחר אותם מר\"ה של שמינית. ויש* שנוטה לומר, שבמה ד\"א שחייב לבער את הדמים, הוא דוקא אם מכר אותם בשביעית, אבל אם מכרם מר\"ה של שמינית ואילך שוב אין ביעור גם לדמיהם, כמו שאין לגופם ביעור." + ], + [ + "וכל שאינו מיוחד לא למאכל אדם, ולא למאכל בהמה, ואינו ממין הצובעים, הואיל ואינו לעצים, יש לו ולדמיו שביעית, אבל אין להם ביעור (ולא לדמיו ביעור)", + "אע\"פ שאינו מתקיים בארץ, אלא נהנין בו או בדמיו עד ראש השנה, כגון עקרי הלוף השוטה, ועיקר הדנדנה, והעקרבנין. ויש* אומרים, שכל דבר שאינו מיוחד לא למאכל אדם ולא למאכל בהמה ולא למין הצובעין, ומ\"מ לעצים ג\"כ אינו עומד, הרי הוא תלוי במחשבה, שאם חשב עליו למאכל אדם ולמאכל בהמה נותנים עליו חומרי אדם וחומרי בהמה, ואם חשב עליו לעצים הרי הוא כעצים, אבל לענין ביעור במקום שיש להם קדושת שביעית, כגון כשלא חשב עליהם לעצים, כללא הוא שאם אינו מתקיים בארץ יש להם ביעור, ואם הוא מתקיים בארץ אין להם ביעור." + ], + [ + "קליפי רמון והנץ שלו, קליפי אגוזים והגרעינים, יש להם שביעית ולדמיהם שביעית, אבל אין להם ביעור ולא לדמיהם. לולבי זרדים והחרובים, יש להם ולדמיהם שביעית וביעור, לולבי האלה והבוטנה והאטדין, יש להן ולדמיהן שביעית, אבל אין להם ביעור, אבל לעלים שלהן יש ביעור. וי\"א* שאין הדין שוה בגרעינים של כל הפירות, כי רק בגרעינים כאלה, שהם ראויים להסקה או להוציא מהן שמן, בהם נוהג קדושת שביעית, כגון גרעיני הזיתים שאפשר להוציא מהן שמן, וכגון גרעיני תמרים שראויים למאכל בהמה, אבל גרעינים כאלה שאינם ראויים לא למאכל בהמה, ולא לשום תמצית של מאכל, ולא לצביעה, אין להם שביעית. ואלו* הגרעינים שנוהג בהם שביעית, וכן קליפי רמון והנץ שלו, לדעה זו, יש להם שביעית וגם ביעור." + ], + [ + "איזו היא שעת ביעור, העלין בעת שיבולו ונושרין מאילנותיהן, עלי זיתים ועלי קנים ועלי חרובין אין להם ביעור, לפי שאינן נובלות וכלות. וי\"א* שעלי האוג אין להם ביעור, ועלי גפנים אוכל מהן עד שינשרו מאביהן." + ], + [ + "ועד מתי יהיה אדם רשאי ללקט עשבים לחים בשביעית, עד שייבש המתוק, ויגבב עשבים יבשים עד שתרד רביעה שנייה במוצאי שביעית. יש* מי שאומר, שטעם הדבר הוא, שכל זמן שלא יבש המתוק, שהוא זמן של יבשת פקועות השדה המרות, או זמן יבשת הזבלים המצוברים, או יבשת הארץ, שמתבקעת ע\"י יבשותה, עד אז העשבים הלחים ראויים הם לבהמות שבבית, על כן אין זה מפסיד אותם כשמלקט אותם לצורך בהמתו, אבל מזמן של יבשת המתוק כלה הלחות מן העשבים הלחים, ושוב אינם ראויים לבהמה שבבית, וכן עשבים יבשים הם ראויים לבהמה האוכלת יבשים ביבשותם, ועד שתרד רביעה שניה הם עומדים ביבשותם, וראויים הם לבהמה האוכלת עשבים יבשים, אבל משתרד רביעה שניה, כבר נתלחלחו ואינם ראוים למה שהם עומדים ע\"ז למאכל בהמה שבבית, ואם ילקט ויגבב אותם הרי זה מפסיד גידולי שביעית, ע\"כ הוא צריך להניחם לחיה שבשדה, שנמצאות כאלה שלהן יהיו ראויים ג\"כ אחר זה הזמן, ולפי זה אין זה הזמן של יבשת המתוק וירידת רביעה שניה זמן הביעור לעשבים הלחים והיבשים, כ\"א זמן היתר לקיטתם. וי\"א*, שזה הזמן, של יבשת המתוק לענין עשבים הלחים, וירידת רביעה שניה לענין היבשים, הוא זמי חובת ביעור שלהם, שאז הוא כלה לחיה מן השדה, וחייב לבער מן הבית. ויש* מי שאומר. שזהו דוקא בסתם כשאינו יודע מתי כלו, אבל אם הדבר ידוע, אז הולכים בזה אחר זמן הביעור, כמו בכל הפירות, ע\"פ סדר הארצות המבואר למעלה בענין חלוקותיהן לביעור." + ], + [ + "ועד מתי יהיו העניים מותרין להכנס בפרדסות במוצאי שביעית, לאסוף פירות שביעית, עד שתרד רביעה שנייה. וי\"א,* שזמן הכניסה לעניים בפרדסות, עד שתרד רביעה שנייה, היא לאו דוקא בשביעית, אלא גם בכל שנה ושנה ליטול לקט שכחה ופאה. ולדעה זו יש לומר, שבמוצאי שביעית, שאין שם לקט שכחה ופאה, אלא פירות שביעית, אע\"פ שהם הפקר, מפני חובת שביעית, מ\"מ אינו חייב להניח את העניים, ואת כל האדם הרוצים לזכות בפירות שביעית, להכנס לתוך פרדסו אחר שכבר עברה השביעית, ורשאי להוציאם לרה\"ר, כדי שיטלו אותם כל מי שירצה." + ], + [ + "הורד והכופר והלוטם, יש להן ולדמיהן שביעית. הקטף והוא שרף היוצא מהאילנות מן העלין או מהעיקרים, אין לו שביעית והיוצא מן הפגים יש לו ולדמיו שביעית. * וה\"ה שיש להם ולדמיהן ביעור. ויש* מי שאומר שדוקא שביעית יש להם, אבל ביעור אין להם, מפני שמ\"מ אינם עיקר הפרי. ובורד י\"א* שיש שלשה חלקים, בעליו יש שביעית וביעור, ובפיקה שלו שביעית ולא ביעור, ובעיקרו לא שביעית ולא ביעור," + ], + [ + "במה דברים אמורים באילן מאכל, אבל באילן סרק אף היוצא מן העלין ומן העקרין כפרי שלהן, ויש לו ולדמיו שביעית. * מיהו כל זה הוא רק ששביעית נוהגת בשרף של האילן, אבל בעצם העץ שעושה את השרף, אין שביעית נוהגת, ואינו יוצא ע\"י השרף מכלל עצים, שאין קדושת שביעית נוהגת בהן." + ], + [ + "הכובש ורד שביעית בשמן של ששית, ילקט את הורד והשמן מותר. כבשו בשמן של מוצאי שביעית חייב לבער השמן, שהרי הורד יבש הוא וכבר נתחייב בביעור. י\"א* שהטעם שהכובש ורד של שביעית בשמן של ששית אין הורד מחייב את השמן בקדושת שביעית, הוא מפני שהורד הוא חדש ולח והשמן הוא ישן ואינו נח לקבל טעם, על כן אינו נאסר כ\"א כשיהיה בתוכו זמן רב, אבל ורד של שביעית כשהוא נותנו בשמן של מוצאי שביעית, מתוך שהוא יבש והשמן הוא חדש, נכנס בו טעמו מיד, ע\"כ מתחייב ג\"כ השמן בביעור ע\"י כחו של הורד שנותן בו את טעמו. וי\"א* שאם כבש ורד של ששית בשמן של שביעית חייב בביעור גם הורד, שהשמן נותן טעם בורד ומחייבו בקדושת שביעית ובביעור. וי\"א* בורד של שביעית שכבשו בשמן של ששית, שילקט את הורד קודם שיגיע זמן הביעור והכל מותר, דכיון שלא בלע האיסור כ\"א בזמן ההיתר, וכשבא זמן האיסור כבר סלק את הגוף של האיסור, בטל טעמו ואינו חוזר וניעור, אבל ורד שביעית שכבשו בשמן של שמינית, וכבר הגיע זמן הביעור של הורד, חייב לבער את הכל, שהשביעית אוסרת מין בשאינו מינו בנותן טעם." + ], + [ + "חרובין של שביעית, שכבשן ביין ששית, או ביין מוצאי שביעית, חייב לבער היין, שהרי טעם שביעית בו. זה הכלל, פירות שביעית, שנתערבו בפירות אחרות, מין במינו בכל שהוא ושלא במינו בנותן טעם. וי\"א* שדוקא אם בא לשתות היין, שהחרובין נכבשו בו, אחר זמן הביעור, אסורין הן, וחייב לבער, אבל אם לא נשתהו החרובין ביין עד זמן הביעור, ילקט את החרובין, אם הם של שביעית, והיין של ששית מותר, שאין הטעם שנבלע בהיתר אוסר, כשנוטל הגוף של האיסור קודם חלות האיסור לענין דין ביעור. וי\"א* שמה ששביעית אוסרת כל שהוא במינה היינו דוקא לאחר הביעור, לענין האיסור שחל על פירות שביעית לאחר הביעור, אבל קודם הביעור, לענין דין קדושת שביעית, אין לה קדושת שביעית ע\"י תערובות משהו, אפילו במין במינו, ואין אסור בסחורה והפסד, ובכל חומר שביעית, ע\"י תערובות משהו, כ\"א בין במינו בין שלא במינו הכל בנותן טעם, ולאחר הביעור הוא שאמרו שמין ובמינו הוא במשהו, ושלא במינו גם אחר הביעור בנותן טעם. וכל אלה הפרטים, שבין לפני הביעור ולאחר הביעור, הם לכל אחת מהדעות, האמורות למעלה ביסוד הביעור, לפי שיטתה; להאומרים שלאחר הביעור הכל אסור בהנאה, וטעון שריפה בכל אופן, הדברים אמורים לענין איסור זה בכל אופן, ולהאומרים שהביעור הוא רק מה שהוא מחוייב להפקירן ולהוציאן מרשותו, ואם לא עשה כן נאסרו, הדברים אמורים בתערובות שאם לא הפקירן כדינם ונאסרו, אז יש בהם אלה חילוקי הדינים, בין במינו ושלא במינו, כמו שבארנו. וי\"א* שאם נתערב לפני זמן הביעור אז אוסרים בכל שהן, שכיון שיכול לאוכלם בקדושת שביעית עד זמן הביעור חשוב דבר שיש לו מתירין, ורק אם נתערב אחר שכבר נאסר אז בטל הוא בנ\"ט." + ] + ], + [ + [ + "כשם שאסור לעבוד הארץ בשביעית, כך אסור לחזק ידי ישראל שעובדין אותה, או למכור להם כלי עבודה, לפי שאסור לחזק ידי עוברי עבירה. ואפילו* אם אין הישראל עוסק בעבודתו, במלאכות שאסורות מן התורה בשביעית, אלא במלאכות דרבנן, ג\"כ אסור לחזק ידיו." + ], + [ + "ואלו כלים שאין האומן רשאי למוכרן בשביעית למי שחשוד על השביעית, מחרישה וכל כליה, העול, והמזרה, והדקר. זה הכלל כל שמלאכתו מיוחדת למלאכה, שאסורה בשביעית, אסור למוכרו לחשוד, ולמלאכה שאפשר שתהיה אסורה ותהיה מותרת מותר למכור לחשוד. ויש* נוטים לומר, שמה שמותר למכור לחשוד, כל שהדבר אינו מיוחד למלאכה האסורה כ\"א למלאכה שיש בה איסור והיתר באופן שקול, זהו דוקא כשיש מקום לחשוד זה למצא כלי זה במקום אחר, שאז אין בו משום איסור לפני עור מן התורה, שמן התורה הוא אסור דוקא בדקאי בתרי עברי נהרא, שאינו יכול להשיג בשום אופן את האיסור כ\"א ע\"י מה שזה המחזקו ממציא לו, אבל כל שיוכל באיזה אופן להשיג איסור זה במקום אחר אינו אסור אלא מדרבנן לתן לו, מפני שהוא מחזיק בזה עוברי עברה, על כן מותר למכור לו כשהכלי מיוחד לאיסור ולהיתר, אבל אם בשום אופן לא יכול להשיג ממקום אחר, שאז יש בו איסור לפני עור מן התורה, אין היתר למכור לו כ\"א כשיהיה הענין להיתר ע\"פ רובו, אבל כל שהוא שקול אסור, משום ספק דאורייתא לחומרא." + ], + [ + "כיצד מוכר הוא. לו המגל והעגלה וכל כליה, שאם יקצור בו מעט ויביא על העגלה מעט הרי זה מותר, ואם יקצור כדרך הקוצרין או יביא כל פירות שדהו הרי זה אסור. ולדעת* הסוברים, שאסור לקצור בשביעית כלל, אפילו בדרך ארעי ודבר מועט, ושגם מן המופקר אסור לקצור, ושאינו מותר מן המופקר כ\"א לתלוש ביד, אינו מותר למכור כ\"א כלים כאלה, שאפשר לעשות בהם דברים המותרים, שאין להם ענין לעבודת קרקע, כמו מגל יד לשבור בו עצמות, ועגלה להוליך עליה כלים, אבל דברים שהם מיוחדים לעבודת קרקע, כמו כלי קצירה, אין בהם שום צד היתר, כיון שאינם ראויים למלאכה אחרת, ובקצירה גופה לדעתם, אין דרך של היתר בשביעית. ופשוט, שלהמתירים פירות של נכרי בשביעית, ואומרים שאין קדושת שביעית נוהגת בהן, א\"כ כל שאפשר לתלות בשל נכרים תולה, ואין אסור למכור אלא בזמן ובמקום שאין אופן לתלות בשל נכרים." + ], + [ + "ומותר למכור סתם למי שאינו חשוד, אפילו דבר שמלאכתו מיוחדת למלאכה האסורה בשביעית, שהרי אפשר שקנה בשביעית לעשות לו מלאכה לאחר שביעית. ויש* מי שנראה מדבריו, שמה שאסור למכור לחשוד כלים המיוחדים לעבודת איסור, זהו דוקא בכלים המצויים תמיד לקנות אותם, שאין לתלות שקונה אותם לצורך שנה הבאה, שהרי יוכל לקנות אותם כשיצטרך להם. אבל כלים כאלה שאינם מצויים תמיד לקנות אותם במקום זה, כ\"א כשיזדמנו, מותר למכור אותם לחשוד, אפילו כשהם מיוחדים לאיסור, שהרי יכולים אנו לתלות שהוא קונה בשביל שנה הבאה, ומקדים לקנות עכשו כשנזדמנו לו, מפני שהוא חושש שמא לא יזדמנו לו בפעם אחרת. ונראה שלאחר שעבר זמן העבודה לכל כלי לפי ענינו, כמו כלי חרישה, אחר שעבר זמן החרישה, וכלי זריה אחר שעבר זמן הזריה וכיוצא בזה, מותר למכור אפילו לחשוד, ואפילו כלים המיוחדים למלאכת איסור, שהרי בודאי קונה אותם לצורך שנה הבאה." + ], + [ + "היוצר מוכר חמשה כדי שמן וחמשה עשר כדי יין, ומותר למכור לנכרי יותר מזה ואינו חושש שמא ימכור לישראל. ומוכר כדים רבים לישראל בחוץ לארץ ואינו חושש שמא יביאם לארץ. וי\"א* שמותר למכור לישראל בחוצה לארץ יותר מחמשה כדי שמן וחמשה עשר כדי יין, אע\"פ שכונס בהן יין הרבה שהביא מארץ ישראל, ובארץ ישראל אם הביא שמן יותר מחמשה כדין, ויין יותר מחמשה עשר כדין, מותר למכור לו כלים לפי מה שהביא, ותולין אנו שהביא כל זה מהמופקר, שאע\"פ שאסור לכתחילה להביא יותר מ\"מ בדיעבד מותר אם הביא, ע\"כ מותר למכור לו הכדין אחר שכבר הביא, ואין חוששין שמא הביא מן המשומר האסור. ובחו\"ל מותר למכור לו הרבה כדין, אע\"פ שיודעין שדרכו להביא יין ושמן מארץ ישראל, שתולין שהכל הוא מן המופקר; ואע\"פ שאסור להוציא פירות שביעית מארץ ישראל לחוצה לארץ, א\"כ הוא מחזיק בזה ידי עוברי עבירה, במה שמוכר לו כדין, להכניס בהן היין והשמן, שעבר והוציא מפירות שביעית מארץ ישראל לחוצה לארץ, מ\"מ כיון דאיכא למתלי בהיתר, שיכניס בהן יין ושמן של חוץ לארץ, תלינן, אע\"פ שיודעין שדרכו להביא מארץ ישראל. וי\"א*, שמותר למכור בחו\"ל יותר מחמשה וחמשה עשר כדין, אפילו אם הקונה אותם הוא מא\"י, רק שקונה אותם בחו\"ל, ואין חוששין שמא הוא קונה אותם למוכרם בארץ ישראל לעוברי עבירה. ונראין הדברים, שכל מה שמותר למכור הוא רק משום שתולין שישתמש בהיתר, ולפי זה יש לומר, שאם אנו יודעים בו בארץ ישראל שהביא מן המשומר, אסור למכור לו יותר משיעור הכדים שאמרנו, שאותם נראה שמותר למכור לו אפילו כשיודעים שהביא מן המשומר, שהרי הוא יכול להביא ג\"כ מן המופקר כשיעור של חמשה כדי שמן וחמשה עשר כדי יין, ותולין שיביא מן המופקר ויתן בהם, ומה שמותר למכור לו, כשאנו יודעים שהביא מן המופקר יותר משיעור זה של חמשה וט\"ו כדין, אע\"פ שלכתחילה אסור להביא יותר מזה מן המופקר, מ\"מ כיון שאם הביא בדיעבד מותר, אין זה נקרא מחזיק ידי עוברי עבירה אחר שכבר הביא. וי\"א* שמותר למכור בחו\"ל יותר מהשיעור האמור, אפילו אם הקונה הוא מארץ ישראל, אין חוששין שמא קונה אותם להכניסן לא\"י ולתן בהן יין ושמן של שביעית באיסור, ונראין* הדברים, שמה שמוכר חמשה כדי שמן וחמשה עשר כדי יין, הוא דוקא כשהכדים הם מחולקים באופן ששל שמן אינם מיוחדים כ\"א לשמן, ושל יין הם דוקא ליין, אבל אם אין בצורת הכדין הפרש, שאז יש לחוש שישתמש בכולן לשמן או בכולן ליין, אסור למכור לו כדי שיעור של חמשה עשר וחמשה ביחד, שאין תולין שיחלק אותם אלה לשמן ואלה ליין, אלא תולין שישתמש בהן מין אחד; ונראה שמוכר לו מהן חמשה עשר כדי שיעור יין המרובה, שבזה ודאי תולין בהיתר. וי\"א* שמותר למכור לו יותר מהשיעור בחו\"ל, אפילו אם הכדין הם משל ארץ ישראל. ונראה שאפילו ניכרין הם שהם משל ארץ ישראל, אין חוששין למראית עין שמא יכניס החשוד באלה הכדין בא\"י, ויראו שמכרו לו כדין א\"י יותר מזה השיעור, ויחשבו הרואים שבא\"י גופא מכרו לו באיסור, אין חוששין לכך. ויש* מי שאומר, שהכדין ששנינו היינו חביות גדולות, שחמשה עשר, וכן חמשה מהן נטענין בעגלה, ולפי זה כדין קטנים מותר למכור יותר מזה השיעור לפי הערך. ויש* מי שאומר, שמה שאמרנו שאם הביא יותר משיעור של חמשה וחמשה עשר כדין מותר למכור לו יותר, והיינו משום שבדיעבד מותרין הם היין והשמן שהביא יותר מכן, ואינו אסור להחזיקן לעצמו, שהוא דוקא כשהוא אומר שהוא צריך למאכל ביתו יותר, שיסוד ההיתר איננו כ\"א כפי מה שהוא צריך למאכל ביתו, אלא שבסתם קצבו חכמים חמשה כדי שמן וחמשה עשר כדי יין, ואם הוא אומר שהוא צריך יותר והביא יותר מותר, אבל אם ידוע לנו שאיננו צריך למאכל ביתו יותר, אז אפילו בדיעבד אסור להחזיקם לעצמו, וצריך להוציאם מתחת ידו, ולהאוסרים המשומר אסורים הם לגמרי, ואז אסור למכור לו גם כשהביא יותר מכן, שהרי הוא מחזיק בזה ידי עוברי עבירה." + ], + [ + "ומוכר לחשוד פרה חורשת בשביעית, שהרי אפשר לשוחטה. ומוכר לו שדהו, שהרי אפשר שיובירה. אבל לא ימכור לו שדה האילן, אלא אם כן פסק עמו על מנת שאין לו באילן. ומשאילו סאה למדוד בה, אע\"פ שהוא יודע שיש לו גורן, שהרי אפשר שימדוד בה בתוך ביתו. ופורט לו מעות, אע\"פ שהוא יודע שיש לו פועלים. וכולן בפירוש אסורים. * ואם השאילו אחד מכל אלו הדברים ע\"פ תליה של היתר, ובא אחר כך לביתו ומצאו שעושה בהם מלאכה של איסור, אינו זקוק לו להוציא מידו, וכל שכן אם השכיר לו את אחד מכל הכלים הללו ע\"י תליה של היתר, ונתברר לו אח\"כ שהוא עושה באיסור, אינו זקוק לו.* ומוכר לו פירות אפילו בשעת הזרע, שאנו תולין שלאכילה הוא לוקח. ונראה, שזרעוני גינה שאינם נאכלין, שהם מיוחדים לזריעה, אסור למכור לו, דליכא למיתלי בהיתירא, אלא באופן שהם אינם מצויים במקום זה, ויכולים להתקיים ג\"כ לשנה הבאה, שאז אפשר לתלות שקונה אותם לצורך שנה הבאה, ע\"פ הדרך שכתבנו בכלים למעלה באופן כזה." + ], + [ + "וכן משאלת אשה לחברתה, החשודה על השביעית, נפה וכברה, ריחים ותנור, אבל לא תבור ולא תטחן עמה. * ודוקא בסתם מותר להשאילה כל אלה, שאנו תולין בהיתר מפני דרכי שלום, אפילו בתליה רחוקה, כגון נפה שמא היא צריכה לספור בה מעות, כברה לכבור בה חול, ריחים לטחון בהם סממנים, תנור לטמון בו אונין של פשתן [ונראה מזה שאין קדושת שביעית נוהגת בפשתן], אבל אם היא מפרשת בשביל פירות שביעית, אסור לתן לה כלום. ויש* מי שנראה מדבריהם. שתליה זו, שאנו תולין בכל אלה, כיון שאינה אלא מפני דרכי שלום, לא שייכה אלא בשאלה, שיש במניעות שאלה משום איבה, אבל במכירה, שאין בה משום דרכי שלום כשאינו מוכר לו, אסור לסמוך על תלי' כזאת. ונראה שלדעתם הוא הדין בשכירות אין שייך דרכי שלום, וצריך דוקא תליה גמורה, שהדבר קרוב שאפשר לתלות בהיתר. וי\"א*, שאין חילוק בין מכירה לשאלה, וממילא הוא הדין לשכירות, ומותר לסמוך על תליה זו, שבכל אופן יש כאן משום דרכי שלום, אפילו כשמונע ממכירה, וה\"ה מהשכרה, על כן תולין להיתר, אפילו באופן הרחוק כעין שאמרנו." + ], + [ + "מחזיקין ידי נכרים בשביעית בדברים בלבד, כגון שראהו חורש או זורע, אומר לו תתחזק או תצליח, וכיוצא בדברים אלו, מפני שאינם מצווין על שביתת הארץ. אבל לא יסעדנו ביד. ומותר לרדות עמהן הכורת. וחוכרין מהן נירין, שאינן בני חיוב כדי לקנוס אותן. יש* מי שאומר, שדוקא מכורת של נכרי מותר לרדות, אע\"פ שהיא מחוברת לקרקע, אבל מכורת של ישראל אסור לרדות כשהיא מחוברת לקרקע. ויש* מי שנראה מדבריו שאין חילוק, ומותר לרדות אפילו מכורתו של ישראל המחוברת בקרקע, שאין הרדיה מהכורת נחשבת עבודת קרקע כלל, אפילו כשהיא מחוברת. וי\"א*, שבזמן הזה, ששביעית היא מדרבנן, מותר לעשות כל העבודות בקרקע של נכרים, וק\"ו שמותר לסייע לנכרי העובד גם בפועל בידים; וע\"פ זה יש מקום להתיר לישראל לעבוד את הקרקע בזמן הזה ע\"י מה שמוכרין לנכרי הקרקעות, כדין של מכירה, ואע\"פ שאסור למכור לנכרי קרקעות בארץ ישראל, מ\"מ* במקום שאי אפשר למכור לישראל, ויש במניעת המכירה הפסד לישראל, י\"א שמותר למכור לנכרי. וכיון שאי אפשר לבא להיתר העבודה, והתרת הפירות, בהפקעת קדושת שביעית, כ\"א ע\"י מכירה לנכרי, וכיון שההפסד גדול, ואי אפשר לעמוד בשמירת כל דיני השביעית, להרבה אנשים שיושבים בארץ ישראל, ע\"כ יש אומרים* שמותר למכור לכתחילה לנכרי כדי להפקיע קדושת שביעית, ואח\"כ מותר ג\"כ ישראל לעשות העבודה בקרקע, ואין בה קדושת שביעית, כשנעשה אגיסטון ופקיד מן הנכרי על הקרקע, וסומכין ע\"ז בשעת הדחק בזמן הזה, שמצרפין לזה ג\"כ מה שיש ספק במנין שנת השמיטה, אלא שעושין את העבודות שהן מן התורה, שהן זריעה, וקצירה, זמירה, ובצירה, ע\"י נכרי, וגם חרישה עושים ע\"י נכרי אם אפשר הדבר שלא לעשות ע\"י ישראל. ויש* מי שנראה מדבריו, שבזמן שהגויים מטילין ארנונא על ישראל, אז ישראל העובד את הקרקע, אפילו כשעובד אותה באיסור, כגון שהוא עובד יותר משיעור הצורך של ארנונא, מ\"מ מותר לומר לו איישר מדרכי שלום, מפני שאע\"פ שהוא עובד באיסור מ\"מ הרי הוא כאנוס בדבר. ויש* מי שנראה מדבריו, שכשיש ארנונא על הקרקע מותר לעשות כל העבודות בכל הקרקע, ולאו דוקא כשיעור של הארנונא. ולדעה זו פשיטא שמותר להחזיק בידי העובדים. וי\"א* שמותר, לתקן לנכרי כלי המחרישה בשביל חרישת שדהו, אבל לחרוש עמו ממש אסור." + ], + [ + "מותר לעשות בסוריא בתלוש אבל לא במחובר. כיצד, דשין, וזורין, ודורכין, ומעמרין. אבל לא קוצרין, ולא בוצרין, ולא מוסקין, וכן כל כל כיוצא באלו.", + "י\"א*, שמותר לעשות בסוריא בתלוש, בכל תלוש, ואפילו בתלוש של משומר, שאסור כיוצא בו בארץ לגמרי, מותר בסוריא. וי\"א*, שבתלוש של משומר אסור גם בסוריא, ומה שמותר בסוריא אינו אלא בתלוש של המופקר, שבארץ ישראל אסור לעשות בו כל המלאכות שלו ובסוריא מותר." + ], + [ + "כשם שאסור לעשות סחורה בפירות שביעית, או לשמרן, כך אסור ליקח מעם הארץ, לפי שאין מוסרין דמי שביעית לעם הארץ, ואפילו כל שהוא, שמא לא יאכל אותן בקדושת שביעית." + ], + [ + "הלוקח לולב מעם הארץ בשביעית נותן לו אתרוג מתנה, ואם לא נתן לו מבליע לו דמי אתרוג בדמי לולב. וי\"א* שה\"ה באיסור סחורה בפירות שביעית ג\"כ אם הוא ע\"י הבלעה, כגון כשמוכר לו יין ואומר שהכסף שהוא מקבל הוא בעד הקנקן והיין הוא במתנה, שנמצא שמבליע דמי היין בקנקן, ג\"כ מותר; ונראה שה\"ה אם מתנין, שהכסף יהיה בעד הטורח וההובלה ממקום למקום, ונמצא שאין כאן סחורה בפירות שביעית, ולא דמי שביעית, לענין שיהיה צריך לנהוג בהם קדושת שביעית, ושיהיה אסור למוסרם לעם הארץ." + ], + [ + "במה דברים אמורים, בזמן שהוא מוכר פירות שכמותן בשמור, כגון תאנים ורמונים וכיוצא בהן, אבל אם היה מוכר פירות שחזקתן מן ההפקר, כגון הפיגם, והירבוזין, השוטים, והחלגלוגות, והכסבר של הרים וכיוצא בהן, הרי זה מותר ליקח ממנו מעט כדמי שלש סעודות בלבד, משום כדי חייו של מוכר. ואם* מסר לו יותר ממזון שלש סעודות יאמר: הרי מעות הללו, שמסרתי לעם הארץ, יהיו מחוללין על פירות שיש לי בתוך ביתי, שאינם של שביעית, ויכנסו הפירות לקדושה תחתיהן. ובא חבר זה ואוכל את הפירות בקדושת שביעית, והמעות קדושים ביד המוכר. וקנס הוא שקנסו ללוקח, שלא נזהר במסירת דמי שביעית לעם הארץ. ואם לא ברח המוכר כופין אותו שיחזיר הדמים ללוקח." + ], + [ + "וכל דבר שאינו חייב במעשרות, כגון שום בעל בכי, ובצל של רכפה, וגריסין הקלקיות, ועדשים המצריות, וכן זרעוני גנה שאינן נאכלות, כגון זרע לפת,וצנון, וכיוצא בהן, הרי אלו נלקחין מכל אדם בשביעית. והיינו* שמותר למסור אפילו לעם הארץ מזון שלש סעודות, כדין כל הפירות שחזקתן מן ההפקר." + ], + [ + "במה דברים אמורים בעם הארץ סתם, אבל מי שהיא חשוד לעשות סחורה בפירות שביעית, או לשמור פירותיו ולמכור מהם, אין לוקחין ממנו דבר שיש עליו זיקת שביעית כלל, ואין לוקחין ממנו פשתן אפילו סרוק, אבל לוקחין ממנו טווי ושזור. ופשתן שייך בו זיקת שביעית,* אע\"פ שאין שביעית נוהגת בפשתן עצמו*, דעץ בעלמא הוא, מ\"מ כיון שנוהגת שביעית בזרע הפשתן, חשוב משו\"ה דבר שיש בו זיקת שביעית, כל זמן שלא נשתנה הרבה ע\"י טווי ושזירה. ויש מי* שנראה מדבריו, שאלה הדברים המותרים ליקח מכל אדם, שאמרנו, מפני שחזקתן מן המופקר, ומותר למסור מהן מזון שלש סעודות גם לעם הארץ, משום כדי חייו, מותר ליקח את אלה אפילו מהחשוד על השביעית, ומה שאסרו ליקח מהחשוד אפילו דברים שיש בהם רק זיקת שביעית, היינו שאע\"פ שאותן הדברים מותר לקנות מהן הרבה, מ\"מ קנסו את החשוד, שלא יקנו ממנו, גם ממה שיש בו זיקת שביעית, רק מזון שלש סעודות ולא יותר.* וכרכום אסור הוא משום ספיחי שביעית." + ], + [ + "החשוד על השביעית אינו חשוד על המעשרות והחשוד על המעשרות אינו חשוד על השביעית. שאע\"פ שזה וזה מן התורה, מעשר טעון הבאת מקום מה שא\"כ בשביעית, ושביעית אין לה פדיון מה שא\"כ במעשר." + ], + [ + "החשוד על הטהרות אינו חשוד לא על המעשר ולא על השביעית, שהאוכל הטמא הזה שמכרו בחזקת טהור אינו מטמא אחרים אלא מדברי סופרים, והחשוד לדברי סופרים אינו חשוד לדברי תורה. אין* מוכרין פירות שביעית למי שהוא חשוד על השביעית, אלא מזון שלש סעודות. במה דברים אמורים בדבר המתקיים, אבל בדבר שאינו מתקיים, אפילו מזון מאה סעודות מותר, משום שכל עיקר האיסור למכור לו פירות שביעית, הוא שמא יעשה מהן סחורה, או שלא יבערם בשעת הביעור, ובדבר שאינו מתקיים מסתמא לעצמו הוא קונה אותן, וגם צריך שיהיה דבר שאינו מתקיים עד אחר הביעור, שאז אין לחוש שמא לא יקיים בהם מצות ביעור בזמנו." + ], + [ + "כל החשוד על דבר אע\"פ שאינו נאמן על עצמו נאמן הוא על של אחרים, חזקה אין אדם חוטא לאחרים, לפיכך החשוד על דבר דנו ומעידו. וי\"א* שהחשוד על הדבר לא דנו ולא מעידו, שכשם שאינו נאמן על של עצמו אינו נאמן על של אחרים. ויש* מחלקים בין אם הוא אומר על המאכל שהוא כשר, או על איזה דבר שהוא של היתר, כיון שהוא של אחרים נאמן, אע\"פ שהוא חשוד על של עצמו בשביל נגיעתו בדבר מ\"מ לאחרים אין אדם חוטא ולא לו, והוא שלא יהיה חשש גומלין בדבר, אבל כשהוא מעיד על האדם שהוא נאמן ע\"ז אינו נאמן, שכיון שהוא חשוד אינו בגדר עדות, ולהכשיר אדם צריך עדות. ויש* מי שחולק בין אם יש מקום שהוא מעיד בדדמי, כגון שלא אמר שראה בעינו את פעולת הכשרם של אלה הדברים, שהוא מעיד עליהם, רק שאומר שהם כשרים, אז חוששים שמא אומר בדדמי, כיון שהוא חשוד, אבל כשהוא מעיד שראה את פעולת ההכשר בעיניו, באופן שאין שום צד לתלות שהוא בדדמי, ה\"ז נאמן על של אחרים." + ], + [ + "הכהנים חשודים על השביעית, לפי שהם אומרים הואיל והתרומות מותרות לנו, אע\"פ שהם אסורין על הזרים במיתה, קל וחומר פירות שביעית. לפיכך סאה תרומה, שנפלה למאה סאה של פירות שביעית, תעלה, נפלה לפחות ממאה, ירקבו הכל, ולא ימכרו לכהנים ככל מדומע, לפי שהן חשודין על השביעית." + ], + [ + "הצבענין והפטמין לוקחין מורסן מכל מקום, ואינן חוששין שמא מספיחי שביעית הוא, * ודוקא ממי שאינו ידוע שהוא נאמן או חשוד מותרין הן ליקח ממנו, אבל מודאי חשוד אסורין." + ], + [ + "גבאי קופה בשביעית לא יהיו מדקדקין בחצרות של אוכלין שביעית, ואם נתנו להם פת מותרת, ואין חוששין לה שמא מספיחי שביעית היא, שלא נחשדו ישראל להיות נותנים, אלא או מעות שביעית או ביצים הנלקחות בדמי שביעית. ומותר ללות מן העניים פירות שביעית ומחזירין להם פירות בשנה שמינית. וי\"א,* שמה שמותרין גבאי צדקה ליקח מחשודין על השביעית, הוא דוקא כשהן חשודין לזרע ולא לאכול, אלא שהם זורעין ומוכרין את התבואה לנכרים, אבל כשהם חשודים לאכול ג\"כ אסורים ליקח מהן. וי\"א* שדוקא כשהם רק חשודים על השביעית מותר ליקח מהן, מה שא\"כ כשהדבר הוא ודאי, שהם אוכלין שביעית באיסור, אסור ליקח מהן. ומה שמותר* ללוות פירות מן העניים בשביעית, ולהחזיר להם בשמינית פירות שמינית, ואין קדושת חליפי שביעית חלה על הפירות של שמינית, היינו כשכלו פירות שביעית קודם שנתנו להמלוים פירות של שמינית בחליפים שלהם, אבל אם לא כלו פירות שביעית, והם בעין, חלה על פירות שמינית שנתנו תחתם קדושת חליפי שביעית, ונוהג בהם כל חומר דמי שביעית. ואם כלו הוא הדין דבשביעית עצמה יכולין לפרע בפירות של ששית, ולא תחול עליהן קדושת חליפי שביעית. ונראה שאסור להחזיר פירות שביעית אם כלו הפירות הראשונים, משום שאסור לפרע חוב מדמי שביעית, אבל אם לא כלו הוי כמחליף פירות שביעית בפירות שביעית, ולא מצינו איסור בחליפין כל שאינו דרך סחורה." + ] + ], + [ + [ + "מצות עשה להשמיט המלוה בשביעית, שנאמר שמוט כל בעל משה ידו. והתובע חוב, שעברה עליו שביעית, עבר על לא תעשה, שנאמר לא יגוש את רעהו ואת אחיו." + ], + [ + "אין שמיטת כספים נוהגת מן התורה אלא בזמן שהיובל נוהג, שיש שם שמיטת קרקע, שהרי ישוב הקרקע לבעליו בלא כסף, ודבר זה קבלה הוא, אמרו חכמים בזמן שאתה משמיט קרקע אתה משמיט כספים, בכל מקום בין בארץ בין בחוצה לארץ, ובזמן שאין שם שמיטת קרקע אין אתה משמיט כספים בשביעית אפילו בארץ." + ], + [ + "ימדברי סופרים שתהא שמיטת כספים נוהגת בזמן הזה, בכל מקום, ואע\"פ שאין היובל נוהג, כדי שלא תשתכח תורת שמיטת הכספים מישראל. וי\"א*, * שאין שמיטה נוהגת בזמן הזה כלל, ומה שהיה נהוג גם אחר חורבן בית שני, זה היה רק כל זמן שהיה בית דין לקדש שנים, אבל מאז שאין לנו בית דין המקדש שנים, לקדש את היובל, לפחות בקדושה של דברי סופרים, אין שביעית נוהגת כלל אפילו מדרבנן. וי\"א*, שבמקומות הרחוקים מא\"י אין שביעית נוהגת בזה\"ז. וי\"א* שבמקים שנהגו לגבות בשטרות שעברו עליהם שביעית אין מוחין בידם בזמן הזה, אלא מניחין אותן כמנהגם. ובדורותינו הוחזרה עטרה ליושנה בהרבה קהלות, לשמור לעשות פרוזבול כתקנת הלל, גם בחו\"ל, וקו\"ח בארץ ישראל שנזהרין בזה הרבה." + ], + [ + "אין שביעית משמטת כספים אלא בסופה, שנאמר: מקץ שבע שנים תעשה שמיטה, וזה דבר השמיטה, ושם הוא אומר: מקץ שבע שנים במועד שנת השמיטה בחג הסכות, מה שם אחר שבע אף השמטת כספים אחר שבע. לפיכך הלוה את חבירו בשביעית עצמה גובה חובו כל השנה, וכשתשקע חמה בלילי ראש השנה של מוצאי שביעית אבד החוב. וי\"א,* שמה שאין שביעית משמטת אלא בסופה, הוא רק לענין שאם מחזיר החוב אחר שעברה שביעית חייב המלוה לומר משמט אני, כדי לקיים זה דבר השמיטה, וכל זמן שלא אמר הלוה \"אע\"פ כן\" אסור לו לקבל ממנו את חובו, כמו שיתבאר להלן בדברינו, וזה אינו מחויב כ\"א ע\"י שמיטתה של סוף שביעית, שהיא משתשקע החמה בליל ראש השנה של מוצאי שביעית, אבל האיסור לנגוש את החוב, בין ע\"י עצמו בין ע\"י בית דין, הוא נוהג כל שנת השביעית, ומשנכנס ליל ראש השנה של שביעית אסור לתבע את החוב. ויש אומרים,* שאפילו לדעה זו אין איסור זה אמור אלא על המלוה שלפני שביעית, שכיון שנכנסה שביעית אסור לתבע אותה, אבל מלוה שנעשתה בשביעית עצמה הכל מודים שהוא מותר לגבות כל שנת השביעית, ואינה משמטת גם לענין תביעה כ\"א בסוף השביעית, דהיינו משתשקע החמה בליל ראש השנה של שמינית" + ], + [ + "שחט את הפרה וחלקה על דעת שהיום ראש השנה של מוצאי שביעית, ונתעבר אלול, ונמצא אותו היום סוף שביעית, אבדו הדמים, שהרי עברה שביעית על החוב. וי\"א* שחוב כזה, שנתחייב בשביל שלקח בשר וכיוצא בזה, אינו משמט, מפני שזו הקפת החנות היא, והקפת החנות אינה משמטת. ויש* נוטים לומר, שאין זו נקראת הקפת החנות לענין זה שאינו משמט, שאינה נקראת הקפת החנות כ\"א כשלוקח ממנו איזו פעמים, שאז אינו נקרא חוב כ\"א כשזוקף עליו במלוה, אבל כל זמן שלא לקח ממנו כ\"א פעם אחת, אפילו הקיפו בחנות אין זה בכלל הקפת החנות לענין זה, שאינו משמט, ואינו צריך זקיפת מלוה, אלא ה\"ז משמט ככל החובות. ויש* מי שאומר, שאם לקח ממנו בהקפה בחול, כיון שהיה יכול לקחת ממנו בדמים ולקח בהקפה, הרי זו נקראת הקפת החנות שאינה משמטת, אבל אם לקח ממנו ביום טוב, כיון שבזמן ההקפה אסור לפרע מפני שהוא יו\"ט, ואילו לא היה יו\"ט היה פורעו מיד, אין זו הקפה, ומתוך כך היא משמטת ככל החיבות. וי\"א,* שאינה נקראת הקפת החנות אלא בחנוני, שדרכו למכור בהקפה, אבל מי שאין דרכו להקיף אע\"פ שחלק לשעתו בלא דמים, ונשארו הלוקחים חייבים לו, אין זה נקרא הקפת החנות ודינו ככל החובות שמשמטים. וי\"א,* שהקפת החנות שאינה משמטת אינה כ\"א כשהקיף על זמן ארוך שנה או שנתים, שדומה הדבר כאילו הלוהו מפורש עד אחר שביעית, שאין השביעית משמטתו לדעת רבים, אבל כל הקפה שדרך לתבע מיד הרי היא ככל החובות, ששביעית משמטתן." + ], + [ + "שביעית משמטת את המלוה, ואפילו מלוה שבשטר שיש בו אחריות נכסים, הרי זה משמיט, ואם סיים לו שדה בהלואתו אינו משמיט. והשביעית משמטת את השבועה, שנאמר לא יגוש מכל מקום, לא לשלם ולא להשבע. וי\"א,* שבשביעית בזמן הזה, שהיא דרבנן, אינה משמטת מלוה שבשטר שיש בו אחריות נכסים. ויש * מי שדבריהם נוטים לומר, שלרעה זו ג\"כ אין לסמוך על זה כי אם בשטרות שהאחריות מפורשת בהן, אבל אם אין האחריות מפורשת, אע\"ג דקיי\"ל אחריות טעות סופר היא, ודין שטר שאין כתוב בו אחריות שוה לגבות בו מן המשועבדים לדין שטר שכתוב בו אחריות, מ\"מ אין כח השטר, שאין האחריות מפורשת בו, גלוי כ\"כ עד שנוכל לומר שלא יש צורך לנגוש בו, באופן דלא קרינן ביה לא יגוש, כמו שאנו אומרים סברא זו בשביעית בזמן הזה, לדעה זו, בשטר שאחריות מפורשת בו. ויש מי* שנראה מדבריהם, שאין חילוק בדבר, וכל זמן שאנו דנים דין אחריות ע\"פ שטר זה דינו כדין שטר שיש בו אחריות גם לענין שביעית, ולפי זה הוא נוהג ג\"כ לענין זה שאינו משמיט בזמן הזה, כ\"א אם מפורש בשטר שאינו באחריות, או כשמחל לו שיעבוד הנכסים וסיים לו שדה בהלואתו, שאינו משמט. וי\"א,* שהוא דוקא כשא\"י לסלקו, והמשכנתא,* במקום שדרכם לסלק את המלוה בכל עת שיביא מעותיו, שביעית משמטת, ובמקום שאינו יכול לסלקו עדסוף זמנו אין שביעית משמטתו, ואפי' אם אינו יכול לסלקו רק יום אחד מקרי אתרא דלא מסלקי.* מי שיש לו עיסקא משל חבירו שביעית מסלקת פלגא שהוא מלוה, השושבינות אין שביעית משמטתה, ודוקא* כשלא עברה שביעית מאחר שנשא המשלח הראשון, אבל אם עברה שביעית אח\"כ ה\"ז משמטת, שהרי מאחר שנשא כבר* נתנה להתבע בב\"ד וקרי ביה לא יגוש. מי* שהיה שותף עם חבירו והיו מתעסקים בסחורות ובשטרות, ונשאר ביד אחד מהשותפים, אין שביעית משמטתו, שאין שביעית משמטת אלא מלוה. וה\"ה* אם כבר כלו אצל השותף כל חפצי השותפות ואין לו כלל במה לשלם, כ\"א שילוה ממקום אחר, מ\"מ אינו משמט, הואיל ותחילתו אינו מלוה רק משותפות, וכן כל דבר שאינו מלוה רק שמכר לו דבר ולא קבע זמנו לשלם, אחר שביעית, מ\"מ אין שביעית משמטתו כיון שאין תחילתו מלוה. ערב* שפרע למלוה וקודם שפרע הלוה להערב הגיע שנת השמיטה ה\"ז משמטת." + ], + [ + "במה דברים אמורים, ששביעית משמטת את השבועה, בשבועת הדינים, וכל כיוצא בה, מדברים שאם יודה בהן שביעית משמטתן, אבל שבועת השומרים והשותפים וכיוצא בהן משבועות שאם יודה ישלם, הרי זה ישבע אחר השמיטה. שכיון שאין השביעית משמטת את גוף החוב שלהן, הוא הדין שאינה משמטת את שבועתן." + ], + [ + "הלוהו ותבע וכפר בו, והגיע השמיטה והוא בכפירתו, והודה אחר שעברה שביעית, או שבאו עליו עדים אחר השביעית, אין השביעית משמטת. * אבל אם הודה אחר שכפר קודם שעברה סוף שביעית, משמטת. אם* לוה ממנו ערב שביעית, ולמוצאי שביעית נעשה לו שותף או אריס, אין מגלגלין עליו שבועות הלואה דערב שביעית, אע\"פ שהוא חייב שבועה מצד השותפות או האריסות של עכשיו. אבל נעשה לו שותף או אריס ערב שביעית וחלקו, ולמוצאי שביעית לוה הימנו ונתחייב לו על ההלואה, בין שבועת התורה בין שבועה דרבנן, מגלגלין עליו, שאין שביעית משמטת כ\"א מלוה ולא שותפות ואריסות וכיוצא בהן, ולא את שבועתן. מי* שחייב לחבירו ונשבע לשלם לו, כל דבר שהשביעית משמטתו פטור גם מכח השבועה, שלא נשבע לשלם אלא כל זמן שחייב מן הדין. תבעו* ממון וכפר והביא עדים וחייבוהו ב\"ד וכתבו לו פס\"ד הוי כגבוי ואינו משמט." + ], + [ + "המלוה את חבירו וקבע לו זמן לעשר שנים אינו משמט, אף ע\"פ שהוא בא לידי לא יגוש הרי הוא עתה אינו יכול לנגוש. התנה עמו שלא יתבענו, שביעית משמטת." + ], + [ + "המלוה את חבירו והתנה עמו שלא תשמטנו שביעית, ה\"ז נשמט, שאינו יכול לבטל דין השביעית. התנה עמו שלא ישמיט הוא חוב זה ואפילו בשביעית, תנאו קיים, שכל תנאי שבממון קיים, ונמצא זה חייב עצמו בממון שלא חיבתו תורה, שהוא חייב." + ], + [ + "הקפת החנות אינה נשמטת, ואם עשאה מלוה נשמטת. שכר שכיר אינו נשמט, ואם זקפו עליו במלוה נשמט." + ], + [ + "קנסות של אונס, ושל מפתה, והמוציא שם רע, אינם נשמטין, ואם זקפן במלוה נשמטין, ומאימתי נזקפין במלוה משעת העמדה בדין." + ], + [ + "המגרש את אשתו קודם השמיטה אין כתובתה נשמטת, ואם פגמתה או זקפתה עליו במלוה נשמטת." + ], + [ + "המלוה על המשכון אינו משמיט, והוא שיהיה החוב כנגד המשכון, ואם היה יותר משמיט היותר. וי\"א*, שאפילו היתר על המשכון אינו משמיט." + ], + [ + "המוסר שטרותיו לב\"ד ואמר להם אתם גבו לי חובי זה, אינו נשמט, שנאמר ואשר יהיה לך את אחיך, וזה בית דין גובין אותו. וכן ב\"ד שחתכו את הדין, ואמרו איש פלוני אתה חייב לתן לזה כך וכך, אינו נשמט, שזה כגבוי הוא וכאילו בא לידו ואינו כמלוה." + ], + [ + "כשראה הלל הזקן שנמנעו מהלוות זה את זה, ועוברין על הכתוב בתורה, השמר לך פן יהיה דבר עם לבבך בליעל, התקין פרוזבול כדי שלא ישמט החוב עד שילוו זה את זה. ואין הפרוזבול מועיל אלא בשמיטת כספים בזמן הזה שהיא מדברי סופרים, אבל שמיטה של תורה אין הפרוזבול מועיל בה. וי\"א* שהפרוזבול מועיל אף בשמיטה של תורה, משום שהפקר בית דין הפקר." + ], + [ + "אין כותבין פרוזבול אלא חכמים גדולים ביותר, כבית דינו של רבי אמי ורבי אסי, שהן ראויין להפקיע ממון בני אדם, אבל שאר בתי דינים אין כותבין. וי\"א*, שכל בית דין חשוב, דהיינו שלשה שבקיאים בדיני פרוזבול ויודעים ענין שמיטה, והמחום רבים עליהם באותה העיר, כותבים פרוזבול. וי\"א* כל בית דין של שלשה כותבין פרוזבול, אע\"פ שלא המחום רבים עליהן." + ], + [ + "זהו גופו של פרוזבול, מוסרני לכם פלוני ופלוני, הדיינים. שבמקום פלוני, שכל חוב שיש לי שאגבם כל זמן שארצה והדיינים או העדים חותמים מלמטה." + ], + [ + "אין כותבין אלא על הקרקע, אם אין קרקע ללוה מוכר לו המלוה כל שהוא בתוך שדהו, אפילו קלח של כרוב. השאיר לו מקום לתנור או לכירה כותבין עליו פרוזבול, היתה לו שדה ממושכנת כותבין עליה פרוזבול." + ], + [ + "כותבין לאיש על נכסי אשתו, וליתומים על נכסי אפוטרופוס. אין לו קרקע ולערב יש לו קרקע, כותבין עליה פרוזבול. היה לו, חוב על חבירו ויש לחבירו קרקע, הואיל והוא תחת שיעבודו כותב עליו פרוזבול." + ], + [ + "אחד שלוה מחמשה צריכים פרוזבול לכל אחד ואחד, וחמשה שלוו מאחד דין פרוזבול אחד לכולם." + ], + [ + "כתב הפרוזבול תחלה ואח\"כ הלוה, אינו מועיל, אלא משמיט, עד שיכתוב הפרוזבול אחר שהלוה. נמצאת אומר, שכל מלוה הקודמת לפרוזבול אינה נשמטת בפרוזבול זה, ואם הפרוזבול קודם למלוה נשמטת בפרוזבול זה." + ], + [ + "לפיכך פרוזבול המוקדם כשר, והמאוחר פסול, כיצד כתבו בניסן והקדים זמנו מאדר כשר, שהרי הורע כחו שאינו משמיט אלא עד אדר, אבל אם איחר זמנו וכתבו מאייר פסול, שהרי מיפה כחו, שאינו משמיט עד אייר שלא כדין, שאין דינו שלא ישמיט אלא עד ניסן, בשעת מסירת הדברים לבית דין." + ], + [ + "המוציא שטר חוב אחר שביעית ואין עמו פרוזבול, אבד חובו, ואם אמר היה לי ואבד נאמן, שמזמן הסכנה ואילך בעל חוב גובה שלא בפרוזבול. ולא עוד אלא כשיביא בעל חוב את שטרו, או כשיבא לתבוע במלוה על פה, אומרים לנתבע שלם לו. ואם טען הנתבע ואמר איה פרוזבול שלו, אומרים לתובע היה לך פרוזבול ואבד, אם אמר הן נאמן, ואם הודה שלא כתב פרוזבול אבד חובו. והיתומים אינם צריכים פרוזבול." + ], + [ + "הוציא פרוזבול, וטען הנתבע ואמר מלוה זו שהוא תובע אחר פרוזבול זה היתה, והתובע אומר קודם פרוזבול היתה, התובע נאמן, שאילו אמר היה לי ואבד נאמן, ואף ע\"פ שאין אנו יודעים זמן הפרוזבול שאבד." + ], + [ + "טען הנתבע ואמר מלוה יש לו אצלי, והתובע אומר לא כי אלא הקפת החנות היא, שאינה נשמטת, שהרי לא זקפתיה מלוה, הרי זה נאמן, שהרי אם ירצה יאמר מלוה היתה ופרוזבול היה לי ואבד, שכיון שתקנו חכמים פרוזבול חזקה הוא שאין אדם מניח דבר מותר ואוכל דבר אסור." + ], + [ + "תלמידי חכמים שהלוו זה את זה, ומסר דבריו לתלמידים ואמר מוסרני לכם שכל חוב שיש לי שאגבנו כל זמן שארצה, אינו צריך לכתוב פרוזבול, מפני שהן יודעים שהשמטת כספים בזמן הזה מדבריהם, ובדברים בלבד היא נדחית." + ], + [ + "כל המחזיר חוב שעברה עליו שביעית רוח חכמים נוחה הימנו, וצריך המלוה לומר למחזיר משמט אני, וכבר נפטרת ממני. אמר לו אע\"פ כן רצוני שתקבל, יקבל ממנו, שנאמר לא יגוש והרי לא נגש, ואל יאמר לו בחובי אני נותן לך, אלא יאמר לו שלי הם, ובמתנה אני נותן לך." + ], + [ + "החזיר לו חובו ולא אמר לו כן, מסבב עמו בדברים עד שיאמר לו שלי הם ובמתנה אני נותן לך, ואם לא אמר לא יקבל ממנו אלא יטול מעותיו וילך לו." + ], + [ + "מי שנמנע מלהלוות את חבירו קודם השמיטה, שמא יתאחר החוב שלו וישמט, עבר בלא תעשה, שנאמר השמר לך פן יהיה דבר וגו'. וחטא גדול הוא, שהרי הזהירה עליו תורה בשני לאוין, שנאמר השמר לך פן וגו', וכל מקום שנאמר השמר, או פן, או אל, הרי זה מצות לא תעשה. והתורה הקפידה על מחשבה רעה זו, וקראתו בליעל, והרי הוסיף הכתוב להזהיר ולצוות שלא ימנע אלא יתן, שנאמר נתן תתן לו ולא ירע לבבך בתתך לו וגו'. והבטיח הקב\"ה בשכר מצוה זו בעולם הזה, שנאמר כי בגלל הדבר הזה יברכך ד' אלהיך." + ] + ] + ], + "Kuntres Acharon": [ + [ + "א. לשון הרמב\"ם במנין המצות: א' שתשבות הארץ בשביעית ממלאכתה. תלה את השביתה בארץ, ומזה נראה כדעת רש\"ל ומנ\"ח, שיש איסור בעבודת הארץ אפילו אם נעבדת ע\"י נכרים. ולפ\"ז, לא רק שיש איסור תורה אם ישראל עושה את עבודת הארץ ע\"י פועלים נכרים, אלא שגם אסור להניח נכרים לעבוד, שהרי בזה שהם עובדים הם מבטלים אותנו ממ\"ע דשביתת הארץ. וי\"ל עוד שמ\"ע דושבתה הארץ, אם נאמר שהיא בפני עצמה אינה שייכה דוקא על בעל השדה אלא היא מצוה כללית לכל ישראל, לפ\"ז כל מי שעובר עבירה ועושה עבודת הארץ בשביעית לא רק שהוא בעצמו עובר על עשה ול\"ת, אלא הוא מכשיל בזה את כל ישראל, שהכל מבטלים על ידו את מצות ושבתה הארץ.", + "אמנם ישנן כמה הוכחות, המורות שא\"א לומר כן. חדא מהא דתנן (פ\"ד מ\"ג) שחוכרין נירים מן הנכרים בשביעית ומחזיקין ידי נכרים בשעת עבודתם, ואם נאמר, שיש איסור לישראל במה שהנכרי עובד, לא מסתבר כלל שיהיה מותר להחזיק ידיו וק\"ו לחכור נירין ממנו, שעי\"ז הוא גורם לו להתחזק בעבודתו, וק\"ו לפי דברי הירושלמי (פ\"ד ה\"ג), שמותר לומר לו: חרוש בה טבאות ואנא נסב לה מינך בתר שמיטתא. אמנם אפשר לומר, שבזה עצמו חולקים הם שם בירושלמי, בפירוש של מחזיקין ידי נכרים בשביעית, חד אמר \"חרוש בה טבאות ואנא נסב לה מינך בתר שמיטתא\" וחד אמר \"אישר\", דלהכי ס\"ל מ\"ד אישר, שרק זה מותר לומר לו, אבל לחזק את ידיו ממש בעבודה אסור, משום שאע\"פ שאין הנכרי מצווה על שביתת הארץ מ\"מ, כיון שישראל עובר בכללות על מצות שביתת הארץ, במה שהשביתה מתבטלת ע\"י נכרים, ע\"כ אסור הוא לגרום בדבורו שיעבוד הגו את הארץ. ולפי זה הי' אפשר לומר, שהרמב\"ם שפסק (בפ\"ח ה\"ח) כמ\"ד \"אישר\", אבל \"חרוש בה טבאות\" אסור לומר לו, - שכן מדייק לשונו שם: \"מחזיקין ידי נכרים בשביעית בדברים בלבד, כגון שראהו חורש או זורע אומר לו: תתחזק או תצליח, וכיוצא בדברים אלו, מפני שאינם מצווים על שביתת הארץ\", - הוא מפני שרצה להוציא, שאסור לומר לו \"חרוש בה טבאות ואנא נסב לה מינך בתר שמיטתא\", ויש לומר דמהאי טעמא הכריע כמ\"ד דמחזיקין ידי נכרים הוא רק אישר, משום דס\"ל דעובר ישראל על שביתת הארץ ע\"י עבודת הנכרי, שמ\"מ הארץ אינה שובתת. והדבר מוכרע מסוגיא דגיטין (ס\"ב א'), דמפרשינן ד\"מחזיקין ידי נכרים\" הוא \"אחזוקי בעלמא\", דהיינו \"אחזוקו\" לרב יהודה או \"אשרתא\" לרב ששת, אבל לומר \"חרוש בה טבאות ואנא נסב לה מינך בתר שמיטתא\", שהוא גורם לו בדיבורו שירחיב את עבודתו יותר, זה אסור. ואע\"ג דמדברי התוס' שם, ד\"ה אשרתא, נראה שהי' בדעתם לפרש שבכלל אשרתא אפשר להכניס ג\"כ \"חרוש בה טבאות\", מ\"מ נראה שהרמב\"ם לא פירש כן והוא סובר דאחזוקו או אשרתא לבד מותר ולא \"חרוש בה טבאות\". והיינו דלטעמיה אזיל שיש בזה איסור לישראל בעבודתו של נכרי, ע\"כ אסור לומר לו באופן הגורם לו להרחבת עבודתו, אמנם להחזיק כחו של נכרי בדברים בעלמא, להראות לו הסברת פנים באופן שאיננו מרחיב ע\"י זה את עבודתו, מותר, שמ\"מ הנכרי עצמו איננו עובר שום עבירה, שהוא איננו מצווה על שביתת הארץ, ואע\"פ שנאמר, שהוא מכשיל את ישראל בזה שהוא מבטל את שביתת הארץ, מ\"מ הלא גם על \"לפני עור\" איננו מצווה, וא\"כ הוא לא עביד שום איסורא, וע\"כ מותר להחזיק ידיו כל זמן שאותה החזקת הידים איננה מביאה אותנו לידי מכשול. מ\"מ הדבר קשה להאמר, שיהי' מותר לחזק ידיו של נכרי, באותה עובדא עצמה שאנחנו עוברים איסור על ידה, ושהי' ראוי לנו לבטלה אם אפשר. גם קשה לחדש מחלוקת באין הכרח, שהרי למ\"ד \"חרוש בה טבאות ואנא נסב מנך בתר שמיטתא\" אין ספק בדבר שאנו צריכים לומר שאין כאן שום איסור לישראל, שהרי הוא גורם לו ממש לחרוש יותר באמירתו, א\"כ ראוי לומר שכו\"ע ס\"ל דאין לישראל שום איסור בחרישתו של גוי, ולא לאפושי בפלוגתא. ומה שאסור לחזק ידיו יותר מאמירת אשרתא זהו רק הרחקה לישראל, שיזכור איסור שביעית ולא יבא לעבוד עמו בידים.", + "ועוד נראה כן, דאין שום איסור לישראל במה שהנכרי עובד, מהא דכתב הרמב\"ם (פ\"ד הכ\"ט): \"נכרי שקנה קרקע בא\"י וזרעה בשביעית פירותיה מותרין, שלא גזרו על הספיחין אלא מפני עוברי עבירה, והנכרים אינם מצווים על השביעית כדי שנגזור עליהם\", ואם נאמר שמ\"מ אנו עוברים במצות עשה של שביתת הארץ ע\"י עבודתם של נכרים - אדרבא היה ראוי לגזור עליהם, כדי שנהיה אנו מוצלים ממכשול. ודברי הרמב\"ם הללו מפורשים הם בירושלמי (דמאי פ\"ב ה\"א): \"הרי אלו בשביעית היתר בשאר שבוע דמאי (על המינים השנוים שם קאי). ויהיו בשביעית שביעית, שביעית ישראל משמטין וגוי פטור, וישראל וגוי רבים על כותיים\". משמע פשט הלשון, שמשום הכי מותר בשביעית מפני שישראל משמטין, כלומר: אין בידם מגידולי שביעית כ\"א משל ששית או משל חוץ לארץ, וגוי פטור, ע\"כ מותר בסתם, אע\"ג שנמצאים שם, בקיסרין דעסיק בה, כותיים שאינם שומרים שביעית והם חייבים, - דס\"ל לירושלמי כאן דגרי אמת הם, מ\"מ של גוי ושל ישראל, ששניהם היתר, רבים עליהם. ומזה משמע כדעת הב\"י וסיעתו, שאין בפירות של גוי שום קדושה, והרי הם כפירות של שאר שני שבוע, שהרי הוא אומר: \"בשביעית היתר\" ופריך ע\"ז שיאמר: בשביעית שביעית, משמע שלא רק באיסור ספיחין אנו עוסקין כ\"א בכלל בקדושת שביעית, והוא היתר מפני שתולין בצירוף של גוי וגוי פטור, - משמע ־פטור מכל דין שביעית. עכ\"פ נראים הדברים, שאין שום מכשול לישראל במה שהנכרי עובד את הארץ, עכ\"פ מן התורה.", + "וכיון שכן, אי אפשר לפרש דושבתה הארץ הוא ענין בפני עצמו, שאנו מצווים שהארץ תשבות ולא יעבד בה בשום אופן, (מפני שכתוב במצות עשה זו שלא בלשון נוכח, כמו בלא תעשה דשדך לא תזרע וכרמך לא תזמור דכתיב בהם לשון נוכח, ומשמע דלישראל מזהר רחמנא, אבל בושבתה הארץ, דכתיב סתם, הוי כמו שביתת בהמה שישראל עובר כשהנכרי עובד, וחמיר מינה דשם כתיב למען ינוח שורך, בלשון נוכח, א\"כ אין עובר כ\"א בעל השור, אבל כאן דכתיב ושבתה הארץ, אם נאמר שזה המקרא לא קאי אשלאחריו, אז כל ישראל עוברים ע\"י מה שהנכרי עובד כיון שאין הארץ שובתת). והכי משמע פשטא דקרא, דכתיב: והארץ תעזב מהם ותרץ את שבתותיה בהשמה מהם, ואומר: אז תרצה הארץ את שבתותיה, כל ימי השמה ואתם בארץ אויביכם, אז תשבת הארץ והרצת את שבתותיה. משמע, שכיון שישראל אינם עובדים אותה נקראת שהיא שובתת, אע\"פ שנכרים עובדים אותה, שאע\"פ שאמרו (שבת קמ\"ה ב', יומא נ\"ד א'): נ\"ב שנה לא עבר איש ביהודה, מ\"מ היו בכלל ארץ ישראל נכרים העובדים את אדמתה *)וע' בירוש' כלאים פ\"ט ה\"ג: כותיים שבה היו עושין מטליות מטליות., ואמרו: (ברכות נ\"ח א') נתקללה שומרון - נתברכו שכניה, שנאמר: ושמתי שמרון לעי השדה למטעי כרם, ונראים הדברים מכאן, שמה שהנכרים עובדים אין זה נקרא מניעת שביתה. וא\"כ כונת הכתוב \"ושבתה הארץ שבת לד'\" היא, שישראל, שהוא המחויב לשבות, לא יעבוד את הארץ. ויש לומר, דקאי אדסמיך ליה, שמפרש מה היא השביתה, -: שדך לא תזרע וכרמך לא תזמור, דהיינו שכל אחד מישראל עובר, כשהוא עובד, לבד מל\"ת עוד עשה דושבתה הארץ, וכ\"מ בירוש' (כלאים פ\"ח ה\"א) ושבתה הארץ שבת לד', לענין לא תעשה שבו.", + "אלא שלפי זה צריך ביאור לשון הרמב\"ם, שכתב: שתשבת הארץ, ממלאכתה. אמנם דיוק לשונו בפנים ההלכה מורה מפורש, שעיקר החיוב דשביתה הוא אקרקפתא דגברא, ואם בר חיובא עובד הוא מבטל מצות \"ושבתה הארץ\", - שכתב שם: \"מצות עשה לשבת מעבודת הארץ\", ולא שתשבת הארץ. ונראה, שצורת המצוה היא כך: שיש מצוה שתשבת הארץ, כדכתיב: ושבתה הארץ, אלא כיון שאין שביתה של הארץ מתבטלת כ\"א ע\"י מה שבר־חיובא עובד אותה, אבל אם נכרי, שאינו מצווה על שביתה, עובד אותה, הרי היא לגבי שביתת הארץ כאילו עובד אותה קוף בעלמא או שהיא מתעבדת מאליה ע\"י איזה כח מכחות הטבע, שאין זה ביטול שביתת הארץ. על־כן אי־אפשר שתהיה מתבטלת שביתת הארץ כ\"א ע\"י ביטול של ל\"ת דשדך ל\"ת וגו', דהיינו כשבר־חיובא עובד אותה, וממילא אי אפשר שתהי' נעברת שביתת הארץ רק אם ישראל עובר ע\"ז, שהמ\"ע בפועל היא אקרקפתא דגברא לשבת מעבודת הארץ, אלא שכשהוא עובר צורת העבירה היא מצד המ\"ע לא רק מה שהוא עובד את הארץ אלא גם מה שהארץ אינה שובתת. ועל־כן בהלכה, שבנוגע למעשה הלא אין ציור מיוחד ע\"ז על מה שהארץ שובתת, נקט רבינו לשון \"לשבות\", אבל בציור המצוה, במנין המצות שלפני ההלכות, צייר ציור ע\"פ האמת: שתשבת הארץ ממלאכתה, שכשבא לעבור על מצוה זו הקפידא היא על מניעת שביתת הארץ.", + "וכן משמע נמי מד' התוס' (ע\"ז ט\"ו ב' ד\"ה מי) שכתבו: \"ופריך, והרי שדה דאדם מצווה על שביתת שדהו וכשהיא ביד ישראל אחר יש בו איסור דאורייתא אם זרע בו הישראל\". משמע מזה, דדוקא בישראל, דבר חיובא, יש בו איסור תורה, אבל מי שאינו מצווה לא נקראת עבודתו ביטול שביתה כלל. וי\"ל דגם רש\"י, שהביא שם בד\"ה אדם מקרא ד\"שנת שבתון יהי' לארץ\", גם הוא מודה, שהכונה היא שהמצווים על שביתת הארץ לא יבטלו אותה.", + "וכן משמע נמי מלשון החינוך (מצוה קי\"ב) בדין שמטת הארץ: \"לבטל עבודת הארץ בשנה השביעית, שנאמר: בחריש ובקציר תשבת; ובא הפירוש שעל שנה השביעית נאמר, שנצטוינו שלא לעסוק בה כלל בעבודת הארץ\". משמע הלשון, שהפירוש של השביתה הוא מה שנצטוינו אנחנו, שלא נעסוק אנו בעבודת הארץ, אבל אם זולתנו הנכרים עוסקים בעבודת הארץ אין זה נקרא כלל ביטול שביתת הארץ, כיון שהיא בטלה מעבודת ישראל. וי\"ל שאין עלינו שום חיוב לבטלם, וממילא אם יעסקו בעבודה ע\"פ צווינו נכנס בזה בשאלת איסור שבות בדברים שאין בהם כרת, - כאיבעיא דחסום פרתי ודוש בה (ב\"מ צ' א'), - אבל לא בעצם מ\"ע דשביתה. וממילא יפתחו כאן שערי צידוד להיתר כשהנכרי עובד אדעתא דנפשיה, כדין אריס או בשכירות בהבלעה כהיתר דשבת. וי\"ל דמשום מראית־ עין אפילו בדברים שבשבת יש בהם משום מ\"ע, אבל כיון שאין זה שבות גמור אין לנו לגזור כלל עפ\"ז באיסורים אחרים, אע\"פ שמצאנו איסור מ\"ע בכמה איסורים, ואפילו במידי דרבנן, מ\"מ אין לדמות הענינים זל\"ז. ועד כאן לא מיבעיא לן אלא באיסור שבות גמור, שמא גזרו על שאר איסורים, שהם בלאו, כמו בשבת, אבל מה שהוא רק מפני מ\"ע י\"ל שהוא קל משאר שבות ממש, ודי לנו כשגזרו במ\"ע כזה בשבת דאיסור סקילה, ולא נוכל להחמיר מדעתנו בזה גם בשאר איסורים דלאו ועשה. ובאמת הלא בשדה דלאריסותא עביד ליכא מ\"ע גם בשבת.", + "ובספר \"מנחת־חינוך\" כתב בפשיטות, שיש משום ביטול מ\"ע דשביתת הארץ כשעושה הנכרי עבודת הקרקע, אבל לא הביא שום ראי' לדבריו, כ\"א שכן פשוט ליה מפשטא דקרא (ומלשון הגמ' ע\"ז הנ\"ל: \"והרי שדה דאדם מצווה על שביתת שדהו בשביעית\", וקדמו בזה רש\"ל בב\"מ שם). אבל לפי מה שכתבנו אין זה מוכרח כלל, די\"ל דמקרא נדרש לאחריו, שהוא מסיק הכלל להפרטים בלשון נוכח, דקאי על ישראל דוקא, ובמצוה שכ\"ט השיג על ד' מוהרי\"ט, שהובאה ב\"פאת־השולחן\" (סי' כ\"י סקל\"א), שמותר להשכיר שדהו לנכרי בהבלעה, - מיסודו הנזכר, דאסור משום איסור של שביתת השדה. והנה הוא יושב ודורש בזה כמשה מפי הגבורה, אבל הדברים אינם מוכרעים כלל, ונראה דלמהרי\"ט הוה פשיטא ליה לאידך גיסא, דלא שייך שביתת שדה כ\"א ע\"פ הפרטים המפורשים במקרא אח\"כ, והיינו שלא יעבוד אותה ישראל, ובאמת לא מצינו כלל שום גילוי בדברי חז\"ל, שיהי' חיוב למנע נכרים מעבודת השדה בשביעית, ושפיר פסק מוהרי\"ט בודאי, לפי זה, שמותר גם בשביעית כה\"ג דמותר בשבת, ודי לנו להצריך הבלעה משום חומרא כיון שמצינו כה\"ג בשבת. אע\"ג דיש מקום לדון גם על זה, ע\"פ מה שכתבנו די\"ל דחומר דשכר שבת אין לנו להקיש מעצמנו על איסור שביעית, מ\"מ ראוי להחמיר בזה, אבל לחדש דוקא איסור תורה גם בעבודת גוי אין לנו, ולשון הגמ' דע\"ז הנ\"ל מתפרש כשישראל עובד כמשכ\"ל.", + "וכן מורה ג\"כ לשון הרמב\"ם בספר המצות: \"מצוה קל\"ה היא, שצונו לשבות מעבודת הארץ בשנה השביעית, והוא אמרו יתעלה: בחריש ובקציר תשבת, וכבר נכפל זה הצווי פעמים, ואמר: שבת שבתון יהי' לארץ, וכבר קדם לנו (מצוה צ') האי שבתון עשה, ואמר ג\"כ: ושבתה הארץ\". גם דיוק לשונו מוכיח, שסובר שעיקר המצוה היא רק שישראל לא יעסקו בעבודת הקרקע, במה שדייק וכתב: שצונו לשבת מעבודת הארץ, היינו שאנחנו נהיה השובתים, ואם היתה דעתו, שהאיסור הוא על עבודת הארץ בכלל וביטול השביתה שלה, הי' ראוי לכתב: שנצטוינו, שתשבת הארץ מעבודה. אבל חוץ מזה הדבר מוכרח, דבאמת הי' ראוי למנות את \"בחריש ובקציר תשבת\" ואת \"ושבתה הארץ\" לשתי מצות עשה, אלא שכן הוא דרכו ז\"ל, שלא למנות בתור מצות מיוחדות את הענינים המכופלים במצוה אחת, כמו שהקדים זה בשרשים, בשרש התשיעי: \"שאין ראוי למנות הלאוין והעשין, אבל המוזהר מהם והמצווה בהם\", וע\"פ יסוד זה אינו מונה במנין מה שנכפלה המצוה כמה פעמים, אבל זה הלא לא שייך אלא במקום שאין חילוק בענין, אבל כשיש בפסוק הנוסף הכפול ענין מחודש אז ודאי צריך למנותו למ\"ע בפ\"ע. ומעתה אם נאמר דמקרא ד\"ושבתה הארץ\" הוא כפשוטו, שאסור לנו להניח אפילו נכרים שיעבדו, ואם הם עובדים אנו עוברים בזה בביטול מ\"ע זו, א\"כ מה שאנו יודעים מ\"ושבתה הארץ\" הוא ענין מחודש, ואינו כלל זה שאנו יודעים ממקרא ד\"בחריש ובקציר תשבת\", הנאמר בלשון נוכח, שהוא בודאי לא נאמר רק לישראל, וא\"כ הלא הי' ראוי למנות שתי מצות במנין: מצוה אחת בחריש ובקציר תשבת, ועוד אחת מצות \"ושבתה הארץ\" המונחת על גוף הקרקע, אפילו כשנכרי עובד אותה. אלא מדכלל הכל במנין אחד ש\"מ שהענין הוא אחד, ואין כאן כ\"א מצות שביתה המוטלת על ישראל. אמנם אפשר לדחוק ולומר, שמטעם זה איננו מונה את שני המקראות, של \"בחריש ובקציר תשבת\", ושל ו\"שבתה הארץ\", כל אחד למצוה בפ\"ע, משום דנהי דבכלל \"בחריש ובקציר תשבת\", האמור בלשון נוכח, א\"א לכלל את \"שביתת הארץ\", האמורה בפסוק בלשון נסתר, נגד הארץ, דיש בפשט הלשון גם איסור העבודה של נכרים, מ\"מ הלא בכלל \"ושבתה הארץ\" נכלל ג\"כ איסור העבודה של ישראל, על כן לא הוו כ\"א מצוה אחת. אבל באמת זה אינו, מתרי טעמי. חדא: דאפילו אם הי' הדבר כן הי' ראוי להרמב\"ם למינקט ביסוד המצוה את המקרא של \"ושבתה הארץ\" שזה הוא לפי זה היסוד הכולל בכללותו את כל צורת המצוה בכל צדדיה, ש\"בכלל מאתים מנה\", ונכנס בזה גם איסור הגוף של עבודת ישראל. ועוד: דבאמת גם עצם הדבר לא יתכן לומר, דמשו\"ה מנם למ\"ע אחת, משום שבכלל \"ושבתה הארץ\" נכללו ביחד איסור עבודת נכרים וגם איסור עבודת ישראל, דמ\"מ כשישראל עובד הי' ראוי לנו לדון שמבטל שתי מצות: בחריש ובקציר תשבת - מצד עצמו, וושבתה הארץ - מצד הקרקע, כיון שהי' עובר על מצוה זו אפילו אם אם הי' גוי עובד. אלא ודאי פשוט להרמב\"ם ז\"ל דבאמת אין חילוק בדבר, ומצות \"ושבתה הארץ\" ו\"שבת שבתון יהי' לארץ\" הכל קאי אדמפרש קרא, שיהיו ישראל שובתים, והיינו העולה ממקרא ד\"בחריש ובקציר תשבת\", שבו מפורש הוא ענין ה\"נוכח\", ועל כן בחר בו ליסוד המצוה להורות על תכונתה של המצוה.", + "וביותר תהיה ראיה זו יותר מבוארת, אם נאמר דאין קנין לנכרי בא\"י להפקיע מקדושת שביעית. שאז יש מקום לשתי המצות להתקיים כל אחת בפני עצמה, שבקרקע של ישראל כשיעבוד אותה נכרי יש בזה ביטול מצות \"ושבתה הארץ\", וכשעבד ישראל הקרקע של גוי יש כאן משום מצוה ד\"בחריש ובקציר תשבת\"; אע\"ג דמצד עצם הארץ מסתבר שאם הגוי עובד הקרקע שלו אין מי שיעבור על מ\"ע. אלא שאין צורך לכ\"ז, דפשיטות לשון הרמב\"ם בשרשיו מורה מפורש, דאם יש איזה צד לומר ענין נוסף אין להעמיד את המצוה בכפל לשון, וכאן יש ענין נוסף בפשיטות לאסור עבודת נכרי בשל ישראל, וממילא כשישראל עובד בקרקעו יש כאן משום שתי מצות: משום עבודת הקרקע מצד עצמה ומשום עבודת גברא הישראל שעובד בה, והוא דוגמת רבוי הלאוין של פוטיתא ונמלה (לאוין קע\"ט), שיש מקום ציור לכל הפרטים. אלא ודאי שאין כאן כ\"א מצוה אחת - של עבודת הארץ ע\"י ישראל, ולא יותר.", + "ובדבר הציור הראשון מכח הראיה הראשונה, דאם מצינו מצות שביתת הארץ בפ\"ע אצל נכרי מסתבר הדבר, שגם במצות \"בחריש ובקציר תשבת\", האמורה בישראל, יש בה ענינים מיוחדים: איסור השביתה של הגוף הישראלי בפ\"ע ואיסור שביתת הארץ בפ\"ע, שזה אמנם נכלל במקרא של \"ושבתה הארץ\", - א\"כ הם לעולם שני ענינים נפרדים, שהי' ראוי למנותם שתי מ\"ע. ויש דוגמא לדבר בעיון פילוסופי, שכתב הרמב\"ם במו\"נ (ח\"ב פ\"א עיון שני): \"והוא, כשימצא דבר מורכב משני דברים וימצא אחד משני הדברים בפני עצמו חוץ מן הדבר ההוא המורכב, מתחייב מציאות האחר בהכרה חוץ מן הדבר ההוא המורכב גם כן, שאילו היה מציאותם מחייב שלא ימצאו אלא יחד, כחומר והצורה הטבעית, לא היה נמצא אחד מהם בלתי האחר בשום פנים. יהיה א\"כ מציאות אחד מהם בפ\"ע מורה על העדר החיוב, והנה ימצא האחר בהכרח\". - אף אנו נאמר, כיון שנמצא במצות \"ובשנה השביעית יהי' לכם שבתון\" איסור עבודת הקרקע ואיסור עבודה לישראל, ופרטה תורה ע\"ז: ושבתה הארץ, אם נאמר דמשמעו ג\"כ בנכרי העושה בשל ישראל, א\"כ יש כאן איסור מיוחד לקרקע אע\"פ שאין האיסור על האיש. ומזה נלמד גם זה, שבמקום שאמרה תורה: בחריש ובקציר תשבת, יש כאן איסור לאיש אע\"פ שאין שם איסור על הקרקע. א\"כ הם ממש שני ענינים נפרדים, איסור של האיש ואיסור של הקרקע, והי' ראוי למנותם בשתי מצות, ומדלא מנה כ\"א מצוה אחת מוכח, שלא מצינו הענין בנפרד כלל ואין כאן איסור כ\"א עבודת הארץ וע\"י ישראל דוקא; ובקיבוץ שניהם יחד: עבודת הקרקע של ישראל - וע\"י ישראל תצא צורת המצוה האחת של שביתת הארץ, ועיין מ\"ש לעיל בבאור דיוק לשון הרמב\"ם ושינוי לשונו שברשימת המצות לפני ההלכה לאשר בפנים ההלכה.", + "וכיון, שלפי כל דברינו לעיל אין כאן מניעת שביתת הארץ כ\"א בבר חיובא העובד, נראין הדברים, שאין חילוק בין שדה של גוי לשדה של ישראל, שגם בשדה של ישראל אין ישראל עובר כשהגוי עובד, והאיסור הוא איסור שבות כבכל איסורי תורה, וכלשון התוס' (ב\"מ צ' ע\"א ד\"ה אבל), ואע\"פ שצדקה הגהתו של רש\"ל שם דצ\"ל: בשבת, מ\"מ הדברים הם אמתיים מצד עצמם, דה\"ה בשביעית אין כאן כ\"א משום שבות. ונכונים דברי מבי\"ט ומוהרי\"ט, שהתירו להשכיר בהבלעה בשביעית. ואדם מצווה על שביתת שדהו דאמרינן (ע\"ז ט\"ו ב') היינו בשישראל עובד, אז יש איסור של שביתת גוף השדה, וכמו שביארו בכה\"ג התוס' שם, ד\"ה מי, לענינם. ופשוט הוא, דיש בפירות הללו דין קדושת שביעית, אפילו למ\"ד דאין נוהגת בשל נכרים, שהרי בעצם הדבר שכירות לא קניא והשדה היא של ישראל, וקדושת פירות שביעית בשדה תליא מילתא, אלא שאין בזה משום איסור ספיחים, והקולות שהקילו בפירות של נכרים אותם המחמירים וסוברים, שנוהגת קדושת שביעית בשל נכרים, דהיינו היתר סחורה ופטור ביעור, יש לומר שהן שייכות ג\"כ בזה, דעיקר טעמם הוא משום שבא לישראל ע\"י נכרי ודרך סחורה, כד' המבי\"ט בתשובתו, וזה שייך בנ\"ד ג\"כ.", + "ובעיקר הענין, שמצריך מוהרי\"ט להשכיר דוקא בהבלעה, נראה מלשונו, שיסודו הוא משום שכר שביעית, שאסור כמו שכר שבת. אבל באמת הלא קשה לדמות גזירות חכמים זו לזו וכבר שנינו (ידים פ\"ג מ\"ב) אין דנים דברי סופרים מדברי סופרים. ודוקא בשבות דאמירה לנכרי הוא איבעיא (בב\"מ צ' ע\"א) אי אמרינן דה\"ה בכהת\"כ, ולא נחלק בין איסור לאו לסקילה, ונקטו הפוסקים לחומרא, אבל שארי גזירות יש לומר דאין לנו לחדש מעצמנו משבת אשארי איסורי תורה, ושביעית בכללם, וכמ\"ש לעיל. ותו: שכר שבת דאסור הוא לאו מדררא דמלאכה, דנאמר דשביעית דמיא לה, אלא מדררא דמשא ומתן שאסור בשבת, תדע, שהרי אפילו בעד דברים המותרים להעשות ע\"י ישראל ג\"כ אסור שכר שבת, כשמירה וכיו\"ב (ב\"מ נ\"ח א'), א\"כ אין איסור זה שייך כלל לשביעית. ויותר יש לדמות נ\"ד להא דאין משכירין כלים שעושין בהם מלאכה לנכרי בערב שבת (שבת י\"ט א'), שנקטו הפוסקים טעמא משום דמיחזי כאילו ישראל מצוהו לעשות מלאכה בשבת, וכיון שיש ריוח לישראל מחזי כשלוחו של ישראל, וי\"ל שמשו\"ה בשדה, שדרך להיות מניחה בורה שנה אחת, אין ריוח לישראל ע\"י הבלעה. ומ\"מ גם בזה קשה לדמות שבת לשביעית, דסוף סוף גזירה פרטית היא ואינה בכלל שבות, שנאמר שאסור בכל איסורי תורה. ונראה לומר דעיקר איסור שבות, כשאומר לנכרי לעשות לעצמו בדבר של ישראל, במחלוקת הוא שנוי, שלדעת רמ\"א (יו\"ד רצ\"ז סעיף ד' בהגהה), עפ\"ד הגהת אשרי, כל שהנכרי עושה להנאת עצמו אין בו משום שבות, אפילו אם הדבר הוא של ישראל, אלא שהש\"ך, (שם סק\"ד), חולק בשם רוה\"פ דנראה דס\"ל, דאם הדבר שהנכרי עושה בו המלאכה הוא של ישראל אסור, אפילו אם הנכרי עושה להנאת עצמו. ולפ\"ז י\"ל, דכשמיחזי כשולחו לעשות מלאכה בכליו בשבת, וה\"ה לעבוד בשביעית, אע\"פ שהנכרי עושה זה בשביל עצמו, יש כאן משום שבות דאמירה לנכרי, על כן צריך הבלעה, כדי שיהי' אפשר לומר, שאין כונתו של ישראל שיעבוד הגוי בשביעית, אלא בשאר שנים. וי\"ל דבשבת לא מהני זה, מפני שלעולם דרך הוא לעבוד בכל יום, אבל בעבודת הקרקע, שדרך הוא להניח איזו שנה או שנים, לא מיחזי בכה\"ג כאילו ישראל אמר לו לעבוד בשביעית. וכדאי להזהר להשכיר דוקא בהבלעה, כדנפיק מפומייהו דרבנן קדישי אב ובנו, מבי\"ט ומוהרי\"ט ז\"ל.", + "ב. ובמחלוקת הראשונים אם יש קנין לנכרי להפקיע שביעית. הנה מפשטם של דברי רש\"י בסנהדרין (כ\"ו א') ד\"ה אגיסטון, שפירש ללשון ראשון: \"שכיר, וקרקע של נכרי הוא\", נראה דס\"ל דיש קנין לנכרי ומותר גם ישראל לעבוד בקרקע השייכה לנכרי. ויש להעיר, שכן נראה גם מפי' ר\"ח, שכתב: \"שיכול לומר שדה זו שלו היא ואני אריס בתוכה\", - ונראה פשוט שצ\"ל: \"שדה זו של גוי היא ואני אריס בתוכה\", - ומזה למדנו עכ\"פ, שגם הר\"ח קאי בשיטה זו דיש קנין לנכרי להפקיע מידי שביעית. ומה שהקשו על זה התוס' (סנהדרין שם ד\"ה אגיסטין; גיטין ס\"ב א' ד\"ה אין) מהא דאין עודרין עם הנכרי בשביעית, י\"ל בפשיטות, דאדרבא, אם נאמר דלדינא קיי\"ל דיש קנין לנכרים, להפקיע מידי שביעית, א\"כ בשדה של נכרי אין המשנה של מחזיקין ידי נכרים בשביעית צריכה להשמיענו כלל, כיון שהוא היתר גמור ולית ביה שום דררא דאיסורא, משום דשם הרי זה קאי בש\"ס על המשנה ד\"מחזיקין ידי נכרים בשביעית, אבל לא ידי ישראל\", ואם נאמר דמיירי בקרקע של גוי, ויש קנין לנכרי להפקיע מידי שביעית, א\"כ איזו רבותא יש כאן דמחזיקין ידי נכרים ? ועוד יקשה: למה אין מחזיקין ידי ישראל, כיון דעביד בהיתר ? אלא ודאי מוכח מזה גופא דמיירי בקרקע של ישראל, ואע\"ג דיש בזה איסורא מצד הישראל, שהוא מניח את הנכרי לעבוד בקרקעו, והוא עובר על מצוה דשביתת הארץ, וכדמשמע פשטא דלישנא דגמרא בע\"ז (ט\"ו ב'): \"והרי שדה דאדם מצווה על שביתת שדהו בשביעית\", מ\"מ כיון שאין הגוי עושה איסור מותר לו להחזיק ידיו, - וע\"ז אמר רב דימי בר שישנא משמיה דרב, שאין עודרים עם הנכרי בשביעית.", + "ואע\"ג דהא לכאורה פשיטא, כיון שהקרקע היא של ישראל, וכל עיקר ההיתר להחזיק ידי הגוי באמירת אשרתא, כדמפרש בגמ', הוא רק מפני שאין הגוי עושה איסור, - ואיך יעלה על הדעת שיהי' מותר לישראל לעבוד עם הגוי בכה\"ג עד שהוצרך לומר משמי' דרב שאין עודרין עם הנכרי ? אמנם לפי שיטת הרמב\"ם (ה' שמיטה פ\"א ה\"ז), דעידור הוא ממלאכות המותרות לגמרי, ודאי לא קשיא מידי, דבאמת ישראל בשלו מותר לעדור, אלא מתוך שהנכרי עושה באיסור, שהישראל עובר על ידי פעולתו שמבטל מצות שביתת קרקע בשדהו, משו\"ה אסרו חכמים שלא יעדור ישראל עמו, אע\"פ שמותר בשל ישראל, שעכ\"פ לא יחזיק ידי הנכרי כ\"כ במה שמכשיל את ישראל באיסור של ביטול שביתת שדהו. ולדעת המתירים להשכיר לנכרי א\"ש טפי, דמיירי בהיתר - שהשכיר שדהו לנכרי, מ\"מ כיון שהשדה של ישראל החמירו בזה, אלא שלדעה זו יהי' ניחא אפילו למ\"ד דיש עידור אסור, ובאיסורא איירי, וקמ\"ל דשכירות לא קניא, אלא שהוא דוחק קצת לומר דכל עיקר חידושא הוא דשכירות ל\"ק, על־כן י\"ל גם לדידהו בעידור של היתר. ולפ\"ז, אדרבא, מכאן נוטה הדעת יותר לומר דמיירי בקרקע של ישראל, דיש בזה דררא דאיסורא ומשו\"ה יש מקום לחומרא שלא לעדור עמו, אע\"פ שמותר בישראל. אבל אם נאמר דמיירי בקרקע הגוי, שאין אחריות איסור על שום אחר מישראל, כיון שאין בעלים ידועים מישראל לשדה זו, יקשה: למה החמירו כן בעידור, מה שהוא מותר אפילו בשדה שהוא של ישראל לגמרי.", + "ואפילו לפירש\"י, שכתב בריש מו\"ק (ג' א', ד\"ה אף), שעידור הוא ממלאכות האסורות, מ\"מ הא מוקי לה ג\"כ בפירוקא, דהא בחדתי והא בעתיקי, א\"כ ישנו ג\"כ עידור המותר. - וישראל עם הנכרי גם בכה\"ג החמירו ואסרו.", + "ובכסף־משנה שם כתב, דרש\"י כתב בריש מו\"ק דלא גרסינן לה להא דעודרין תחת הגפנים,משום דלעיל קתני: מנין לעידור שהוא אסור. ולפ\"ד נראה, דס\"ל לרש\"י דליכא עידור המותר כלל, ולפ\"ד דברי רש\"י דסנהדרין מכריעים כגירסתנו, דיש עידור המותר ואותו אסרו עם הגוי בקרקע של ישראל. אבל עם הגוי בקרקעו י\"ל דהכל מותר, משום דיש קנין לנכרי להפקיע מידי שביעית, וכשיטת רש\"י והר\"ח הנ\"ל.", + "אמנם ממה שפירש בירושלמי הנ\"ל לחד מ\"ד, אהא דמחזיקין ידי נכרים, שהוא: \"חרוש בה טבאות ואנא נסב לה מינך בתר שמיטתא\", משמע מזה דמיירי בשדה של נכרי, דא בשדה של ישראל איך יהי' מותר לחזק את ידיו שיחרוש בפועל, כיון שבזה גורם איסור לישראל, במה שע\"י חרישתו של גוי מבטל ישראל את המצוה דשביתת קרקע, המוטלת על השדה. וכיון שלפי הירושלמי הדבר מוכרח, דמשנתנו מתוקמא בקרקע של נכרי, אין ראוי לעשות פלוגתא שאינה מוכרחת בין התלמודים, ונאמר כן גם לדעת הבבלי, ולפ\"ז יש להביא ראיה מהא דאין עודרים עם הנכרי, דאין קנין לנכרי להפקיע. אלא דעל כרחנו, גם אם נאמר דמיירי בקרקע של נכרי, אם רק נאמר דאין קנין לנכרי, ויש שם איסור על החרישה משום ביטול מ\"ע דשביתה, א\"כ ביטול זה הריהו חל אפילו כשהקרקע היא של גוי, דמ\"מ כיון שאין לו קנין להפקיע א\"כ אותם בני ישראל, שע\"פ חזקת השבט שלהם קמי שמיא גליא ששייכה היא להם, הלא הם נכשלים בביטול מ\"ע זו דשביתה, או שנאמר דאכל ישראל רמיא כמ\"ש לעיל, א\"כ הדר קשיא למה יהיה מותר לומר \"חרוש בה טבאות\" ? אלא ודאי גם לד' ירושלמי מוכח דיש קנין לנכרי להפקיע מידי שביעית, וא\"כ על כרחין פליגי בזה, דירושלמי, דלא מייתי אמתניתין הא דאין עודרין עם הנכרי, מוקי לה בשל נכרי, ובבלי, דמייתי עלה הא דאין עודרין עם הנכרי, מוקי לה אפי' בשל ישראל, ומשו\"ה פי' דמחזיקין ידיהם דוקא באשרתא, אבל לומר \"חרוש בה טבאות\" אסור, דכיון דבשל ישראל מיירי אסור להכשיל בעבודת קרקע את הישראל שעובר על עשה דשביתה, במה שהנכרי עובד בקרקעו. ולהמתירים בשכירות בהבלעה, דלדידהו ליכא עשה דושבתה כשהגוי עובד בקרקע ישראל, כמשכ\"ל, אתי שפיר טפי, די\"ל דמיירי בכה\"ג, ומצי ישראל לומר: ואנא נסב לה מינך בתר שמיטתא, דהיינו שהשוכר הגוי, ששכורה לו, ישכירה לו אז לישראל זה.", + "וי\"ל דמותר לומר לנכרי: \"חרוש בה טבאות\", למאן דס\"ל הכי, אפי' כשחורש בקרקע של ישראל, השכורה לו בהבלעה, לא מבעי אם נאמר דחרישה דשביעית היא מתולדות דרבנן, די\"ל שאין כאן מצות שביתת הארץ, משום די\"ל שלא גזרו חכמים כ\"א אקרקפתא דגברא ולא על שביתת הארץ, דוגמת ריבית דדרבנן, שלא גזרו על הלוה מהא דר\"ע גברא רבה הוה ואיסורא לאינשי ל\"ה ספי (ב\"מ ס\"ח ב'), והדין נותן שלא יגזרו דבר שלפעמים יעברו ע\"ז באונס בלא דעת הבעלים. ומכש\"כ שעיקר איסור דרבנן בשביעית בזמן הזה הוא בא כשכבר הוחלש כח ישראל בא\"י, שהדבר עלול שיעשה גוי בקרקע ישראל כרצונו ולא יהי' ביד ישראל לכופו, - ולמה יגזרו להביא לידי מכשול ?. אלא אפי' אם נאמר שיש בחרישה איסור תורה, דהיינו מבחריש ובקציר תשבות, וכדמשמע מסוגיא דירושלמי ריש שביעית, י\"ל דמ\"מ אין כאן רק מצוה של חובת הגוף דומיא דשבת, אבל מצד שביתת הארץ אינו כ\"א בדברים המפורטים אח\"כ, דהיינו האבות ותולדות המפורשים: זריעה, קצירה, זמירה ובצירה, וחרישה נשארה רק בעשה לבד, וממילא כשנכרי חורש אפילו בשל ישראל אין איסור לומר \"חרוש בה טבאות\". ומסתבר שהמשכיר עצמו בעל הקרקע אסור לומר לו חרוש בה טבאות, ולא הותר כ\"א לישראל אחר. אלא שדוחק הוא לאוקמי דוקא בחרישה ולא במלאכות המפורשות האחרות.", + "ולפי כל המבואר לעיל, שהצווי של שביתת הארץ מתבאר ע\"י הפסוקים שלאחריו, שהם נאמרו בלשון נוכח, וביטול מ\"ע דשביתה אינו אלא כשבר־חיובא עובד את הקרקע, ממילא לא תקשי לן מידי מד' הירושלמי, דבפשיטות אפשר לאוקמי בקרקע של ישראל, ומ\"מ מותר לומר לנכרי החורש בה: חרוש בה טבאות ואנא נסב לה מינך בתר שמיטתא.", + "ג. בדבר חיוב מ\"ע ד\"ושבתה הארץ\" בעבודת האילן, כך הוא פשוט לשון הרמב\"ם, שכל העושה בשנה זו מלאכה מעבודת הארץ או האילנות ביטל מ\"ע, והיא מצות עשה ד\"ושבתה הארץ\" ו\"שנת שבתון יהיה לארץ\", וכמש\"ל, ועל זה כ' הרדב\"ז: שעבודת כל האילנות בכלל ו\"שבתה הארץ\".", + "לכאורה יש לדון בזה מתוך הסוגיא בברכות (מ' א'), גבי בירך על פירות האילן ב\"פ האדמה. שהרי הכי אמרינן שם: \"מאן תנא דעיקר אילן ארעא היא, אמר רנב\"י ר' יהודה היא, דתנן: יבש המעין ונקצץ האילן מביא ואינו קורא, ר' יהודה אומר: מביא וקורא\", ולפי זה נקראת דוקא הקרקע אדמה לר\"י, ופירות האילן נקראים \"פרי האדמה\" משום שהם יונקים מהקרקע, אבל האילן עצמו אינו נקרא אדמה. וי\"ל דהכי נמי אינו נקרא ארץ, כדמשמע מסוגיא דשילוח הקן (חולין קל\"ט ב'): \"א\"ל פפונאי לרב מתנה: מצא קן בראשו של אדם מהו ? אמר להן: \"ואדמה על ראשו\", ופירש\"י, ד\"ה ואדמה: אע\"פ שהיה בראשו לא אבדה את שמה וכו' והשתא נמי \"על הארץ\" קרינא ביה\", - הרי לנו, שאדמה וארץ שוין הם. א\"כ אף אנו נאמר דלר\"י דעיקר אילן ארעא הוא, וכשנקצץ האילן לא נקרא שחסרה לו אדמה, א\"כ אין האילן נקרא אדמה וכן נמי אינו נקרא ארץ, ולרבנן, דמביא וקורא, משום שהאילן נקרא \"אדמה\", ה\"נ נקרא \"ארץ\". א\"כ הרמב\"ם לטעמיה שפסק (ה' בכורים פ\"ד הי\"ב) כרבנן, דיבש המעין ונקצץ האילן מביא ואינו קורא, וא\"כ אילן נקרא אדמה וארץ, לכן יש בעבודתו מ\"ע ד\"ושבתה הארץ\".", + "והתוס' (ברכות שם, ד\"ה רבי), שכתבו: \"נראה דהלכה כר\"י, דסתם לן תנא כוותיה \"ואם בירך על פירות האילן בפה\"א יצא\", נראה לכאורה, שלא באו לפסוק הלכה כמותו כ\"א בהא דברכות, אבל בבכורים אפשר דס\"ל כחכמים. אבל באמת לא משמע כן, מדכתבו: הלכה כר\"י, אלא שגם בבכורים סבירא להו כותיה, דזהו עיקר מילתיה דר\"י, ולא סיימו בדין ברכות אלא משום שעסוקין בענין זה, ובאמת נראה דהלכה כר\"י לענין בכורים, כיון שרנב\"י תולה ענינים אלה זה בזה ואין בסוגיתנו שום חולק ע\"ז. עכ\"פ לפי זה עיקר טעמא במה שיצא, כשבירך על פרי האילן בורא פה\"א, הוא משום שהפרי נקרא על שם האדמה - מפני יניקתו ממנה מתוך האילן, ולא משום שהאילן עצמו נקרא \"אדמה\", וי\"ל לפ\"ז, דלא מצינו ראי' שיש מ\"ע ד\"ושבתה הארץ\" בעבודת האילנות כלל לדעת תוס'. ונפ\"מ לפ\"ז, שאפילו אם נודה לסברת רש\"ל ומנחת־חינוך, שכתבנו לעיל, שבמצות עשה ד\"ושבתה הארץ\" יש איסור על גוף הקרקע, ואסור מה\"ת אפילו ע\"י נכרי, מדכתיב \"ושבתה הארץ\" ולא נאמר בלשון נוכח לישראל שישבות - אפשר שאין הדברים אמורים אלא בעבודת הארץ ממש, אבל עבודת האילנות לדעת תוס' י\"ל שאינה בכלל מ\"ע ד\"ושבתה הארץ\", כ\"א בכלל ל\"ת של \"כרמך לא תזמור ואת ענבי נזירך לא תבצור\", שהם אמורים בלשון נוכח ולישראל נאמרו, ואם עובדים ע\"י נכרים יש בזה רק מדין שבות לכל הפרטים, וכל הקולות שיכולות להמצא בדיני שבות ישנן גם כאן.", + "אלא דלפ\"ז יהי' קשה: כיון שבאמת אין אסור מה\"ת כ\"א שתי אבות ושתי תולדות, דהיינו: זריעה, קצירה, זמירה ובצירה, וזמירה ובצירה עבודת אילנות הן, הלא לא נשאר א\"כ לעבודת הארץ רק זריעה וקצירה, וגם על קצירה הדבר מסופק אם נקראת עבודת הארץ, שהרי אינו עושה מעשה בגוף הקרקע אלא בגידוליהם - בתבואה הנקצרת, וזה ודאי דחוק לומר, שרק זריעה לבדה נשארה בכלל ושבתה הארץ, דקשה לומר שבמלאכה אחת תהיה כל השביתה נכללת בסתם. ועל־כן צריך לומר, שקצירה היא ג\"כ בכלל \"ושבתה הארץ\", משום שגידולי־קרקע של תבואות וקשין ודאי בטלים הם לגבי קרקע, ונקראים בכלל \"ארץ\". ולפ\"ז י\"ל, דלר\"י, דס\"ל דעיקר אילן ארעא, היינו ג\"כ דבטל האילן לגבי קרקע, והוא נקרא ארץ לא מצד עצמו, - דא\"כ הי' נקרא אדמה וכשנקצץ היה מביא ואינו קורא, - אלא משום שהוא בטל לגבי הקרקע, על־כן הכל אחד אם ישנו או אינו. וע\"פ זה, כל זמן שהאילן הוא מחובר לקרקע נכנסת עבודתו בכלל עבודת הארץ גם לר\"י, ושייכא בו מ\"ע ד\"ושבתה הארץ\". וכן מטין דברי הירושלמי דברכות (פ' כיצד מברכין ה\"ב) במשנה דבירך על פה\"א בורא פה\"א יצא: \"רבי חזקיה בשם ר' יעקב בר אחא: דר' יודה היא, דר' יודה עביד את האילנות כקשים\", - משמע נמי דעיקר טעמא הוא, לפ\"ז, משום שהאילנות הם כקשין, ואין להם ערך בפ\"ע, ובטלין הם משום הכי לקרקע, וממילא נקראים ג\"כ בשם קרקע כ\"ז שהם עומדים, וכשנקצצים אין הדבר חסר כלום, משום שהכל הוא על ענין הקרקע. אלא דלפ\"ז י\"ל, דללשון שני דירושלמי שם, דאמר: \"אמר רבי יוסי דברי הכל היא פירות האילן בכלל פירות האדמה ואין פירות האדמה בכלל פירות העץ\", - דאילנות אינם כקשים, ואולי אינם נקראים ג\"כ בשם הארץ, וי\"ל לפ\"ז דאין אילן בכלל אדמה, דלר\"י י\"ל, דעיקר טעמיה הוא משום שהפירות יונקים מן האדמה ולא משום שהאילן נקרא אדמה.", + "אלא, דאליבא דר' יוסי בירושלמי, שאמר על משנתנו: \"דברי הכל היא\", אין לנו לפסוק כלל כר\"י, וע\"ז סמך באמת הרמב\"ם, שפסק בה' בכורים דלא כר\"י ומ\"מ לדיני ברכות (ה' ברכות פ\"ח ה\"י) פסק כסתם משנתנו לפי גירסתנו. וכמו שביאר בכסף־משנה שם, וז\"ל: \"אבל מצאתי נוסחא שכתוב בה בירך על פירות האילן בורא פרי האדמה יצא, והיא נכונה דאתיא כסתם מתניתין, ואין לדחות גירסא זו ממה שמצינו לרבינו בפרק ד' מהלכות בכורים, שפסק ביבש המעין ונקצץ האילן מביא ואינו קורא, והיינו דלא כר\"י, דאיכא למימר, דאע\"ג דאמרינן דמתניתיז רבי יהודה היא, אינו מוכרח, דהא בירושלמי איכא מ\"ד הכי ואיכא מאן דאמר, דמתניתין דברי הכל היא, ומאחר דאיכא מאן דאמר הכי נקטינן כסתם מתניתין דהכא וכת\"ק דבכורים\".", + "וכיון שמצד דברי ירושלמי, דמסיק דמתניתין דברי הכל היא, אין אנו זקוקים לפסוק כלל כר\"י, א\"כ הדר קיימא לן כחכמים דמביא ואינו קורא, וא\"כ נקרא אילן בתורה בשם \"אדמה\" והכי נמי בשם \"הארץ\"; וללישנא קמא גם לר\"י נקרא בשם \"ארץ\".", + "אלא דבעצם הענין קשה, כיון דע\"כ לחכמים דר\"י נקרא בתורה אילן בשם \"אדמה\", עד שכיון שנקצץ אינו יכול לומר: \"מפרי האדמה אשר נתת לי\", א\"כ למה קאמר לרנב\"י דאיני יכול לומר על פרי העץ בורא פרי האדמה ? וע\"כ צריך לומר, דאע\"ג דבלשון התורה נקרא גם אילן בשם אדמה, מ\"מ כיון דחזינן דרבנן סבירא להו דהפרי נקרא על שם האילן דוקא, ומעתה כיון דבמטבע הברכות חילקו לומר על פרי האדמה בלשון \"אדמה\" ועל של אילן בלשון \"עץ\", א\"כ רצוי לציין במטבע הברכה את ההתיחדות של הפרי הגדל באילן. וא\"כ קראו לחלק אדמה זה בשם מיוחד: עץ, ואם אמר \"בורא פרי האדמה' תהי' הכונה דוקא על אדמה של לשון מטבע הברכות, והיינו אדמה ממש לאפוקי אילן, - לכן לא יצא.", + "אבל מצד לשון תורה ודאי שנקרא לחכמים אילן בשם אדמה ושם ארץ. והכי נמי לר\"י ללישנא קמא דירושלמי. אלא דלכאורה קשה: אם נאמר, שאילנות, בכלל ארץ הם בלשון תורה, א\"כ למה בסוגיא דשילוח־הקן שם בעי קרא לרבות אילנות מ\"בכל עץ\", ותיפוק ליה מ\"על הארץ\", וצריך לומר, כיון דכתיב \"בדרך\", - שהוצרך אותו לומר לרבות רשות־ הרבים או לרבות קן בים, כדר\"י אמר רב שם, - והיכא דכתיב \"בדרך\" יותר נוטה לומר ש\"על הארץ\" הוא כמשמעו דוקא ארץ ולא אילנות, ע\"כ הוצרך לומר: בכל עץ ביחוד, אבל בכל מקום אילנות בכלל ארץ הם." + ], + [ + "לפ\"א ה\"ב אות ג' ד'.", + "א. מדנקט הרמב\"ם בהלכה א' לשון הפסוק: בחריש ובקציר תשבת, משמע דס\"ל דחרישה אסורה מה\"ת, עכ\"פ בעשה, ומ\"מ מדדייק אח\"כ בה\"ד וכתב: החופר או החורש לצורך הקרקע וכו' וסיים ע\"ז: \"מכין אותו מכת מרדות מדבריהם\" ולא נקיט סתמא מכת מרדות, נראה דלאשמועינן אתי, דבכל הני דנקיט בכל ההלכה אין לנו דבר שיהיה בו איסור־תורה. דאם היה כאן איסור תורה, אע\"ג דאין בו מלקות מפני שהוא רק איסור עשה, הי' די במה שיאמר סתם מכת מרדות ולמה לו לומר שהוא מדבריהם. והדברים נראין כסותרין זא\"ז. וביותר קשה מהא דהלכה למשה מסיני, דחורשין בעשר נטיעות עד ר\"ה, משמע דאסור באיסור תורה בשביעית גופא, וגם בתוס' שביעית באופן אחר חוץ מעשר נטיעות מפוזרות בתוך בית־סאה. וכן הוא לשון רבנו (פ\"ג ה\"ה): עשר נטיעות מפוזרות לתור בית סאה חורשין כל ב\"ס בשבילן עד ר\"ה, \"ודבר זה הלכה לממ\"ס\" כלשון הגמ' (סוכה ל\"ד א'); וכבר הקשה כן פר\"ח בס' מים חיים. ובדוחק י\"ל דחורשין הוא לאו דוקא, והכונה היא שהללממ\"ס שמותרין לעשות מה שנדרש לקיומם עד ר\"ה, ומותרת בהם זמירה, ונקטו חרישה מפני שמתוך ההלכה שנאמרה, שמותר לעשות עבורם כל מה שנצרך לקיומם עד ר\"ה, וחכמים שיערו שלקיומן של נטיעות הללו נצרכת ג\"כ חרישה לכל ב\"ס שלהן, ע\"כ ממילא כלול בכלל ההלכה, שחורשין כל בית סאה עד ר\"ה, שמתוך שמותרין במלאכות של תורה ממילא מותרין ג\"כ במלאכות דרבנן.", + "[ותירוצו של הרב בעל פאת השולחן ה' שביעית ס\"כ סק\"א, דנקט הר\"מ האי קרא דבחריש ובקציר תשבת משום קצירת העומר שדוחה שביעית, אין זה כלל מדרכו של הרמב\"ם להביא דרשות, שאינן מענין שהוא עוסק בו. אמנם ידוע שלפעמים הוא סומך את ההלכה על הכתוב, גם כשהוא לא ע\"פ ההלכה, אלא שכ\"ה פשטא דקרא וכמש\"כ בעלי הכללים, אבל כאן בחריש ובקציר תשבת הרי הוא מפורש בפסוק לענין שבת ולא לענין שביעית כלל. ונראה דגם כאן אחז הרמב\"ם ז\"ל את דרכו להביא דרשה פשוטה ממשמעותיה דקרא, ומביא ראיה שכונת הכתוב ושבתה הארץ היא רק שביתה מעבודת הארץ ועבודת האילנות, שהם ג\"כ מחוברים לארץ, ולא נאמר שהכונה היא שביתה גמורה מכל המלאכות כשביתת שבת, ומה שכתוב ושבתה הארץ היינו שישבתו יושבי הארץ, כמו וכל הארץ באו מצרימה לשבור אל יוסף (בראשית מ\"א נ\"ז) וכיו\"ב, ע\"כ מביא רבנו ראיה ממקרא של בחריש ובקציר תשבת, ששייך לשון שביתה גם ממלאכות מיוחדות, ולפ\"ז אין לנו הכרח להוציא את המקרא ממשמעותו ולומר, שבכלל ושבתה הארץ היא שביתה כללית מהמלאכות כולן, שהוא מתפרש יפה כפשוטו שהארץ תשבות, כלומר שישבתו רק מעבודת הארץ, אכן מה היא השביתה מעבודת הארץ זה אנו למדים ממה שפירשה תורה אח\"כ, דהיינו שתי אבות ושתי תולדות. אבל אם לא הי' אפשר לנו לומר לשון שביתה על מלאכות מיוחדות, אז היה הכרח לומר דהמ\"ע היא על שביתה כוללת, ומה שכתוב אח\"כ שדך לא תזרע היא רק לל\"ת *) נדפס בהערות לס' פאת השלחן, הוצאת הרא\"מ לונץ ז\"ל..", + "ולדעת הרמב\"ן המובאה בפנים (ה\"ד אות יו\"ד), דבעושה כל המלאכות הנדרשות באין מחסור מכל השנים עובר בעשה של תורה, י\"ל דפירוש \"בחריש ובקציר\" היינו מתחלת המלאכה הראשונה של עבודת האדמה, שהיא החריש, עד האחרונה שבה, שהיא הקציר, והכונה לשבת בהן שלא יעשה את כולן כמו בכל השנים, וניחא הלשון \"בחריש ובקציר\" בבי\"ת, כלומר: בהם תשבות בקצת מלאכות שביניהם והם בכלל, א\"כ י\"ל דה\"נ בהלל\"מ מיירי בחרישה, שאפילו כשהיא משלמת לכל שאר המלאכות הנצרכות, שצריך להיות היכר גם בתוס' שביעית בשינוי מכל השנים, ובהן, בעשר הנטיעות, מותר בזה, או דמיירי הלל\"מ באופן שאין דרך לעשות בהן רק חרישה, א\"כ זוהי כל מלאכתן בכל השנים ואז אסורה היא בעשה דתשבת.", + "[וכן מש\"כ בפאה\"ש שם לתרץ, הא דהלל\"מ דחורשין עד ר\"ה, דכיון דאיכא הלל\"מ להתיר פרט אחד איך אפשר שתהי' כל מלאכת החרישה דרבנן, משום דדעת הרמב\"ם היא שכל הלל\"מ הוא מדרבנן, אין התירוץ מספיק, שסוף כל סוף קשה לומר שתבא הלכה למ\"מ להתיר מה שאין בו שום איסור מה\"ת, וע\"ז אין מספיק מה שנאמר שנקרא הלכה למ\"מ בשם ד\"ס לדעת רבנו, ואפילו אם תאמר שמדרגת החומר שלה תהיה רק כמדת ד\"ס. ומשמע שם בד' הרמב\"ן, דבשבת ה\"ה אפילו בענין של שבות אחד, למשל מקח וממכר בקביעות, י\"ל דה\"נ באיזו עבודה מעבודת הארץ שעושה אותה בקביעות ה\"ז מבטל מ\"ע דושבתה הארץ, וחרישה הקבועה כפי הצורך והדרך הרגיל תמיד היא ג\"כ בכלל זה. וע\"ז באה שפיר הללמ\"מ להתיר עד ר\"ה, מכלל איסור תוספת שביעית, שדומה בענינו לגוף שביעית, וחורשין כל צרכן] *) נדפס בהערות לס' פאת השלחן, הוצאת הרא\"מ לונץ ז\"ל..", + "ב. חרישה בשביעית במקום שברור הוא, שאם לא יחרש יהי' איבוד גמור לאילנות, באופן שלא יהי' ע\"ז תיקון, יש לומר שמותרת היא לדעת הרמב\"ם, שכתב טעם היתר התולדות המנויות להיתר: מפני שאם לא יהיו נעשות תעשה הארץ מלחה וימות כל עץ שבה, - והוא הדין גם בחרישה. אלא די\"ל, שהרמב\"ם התנה שם הטעם, שהתולדות כולן, - חוץ מהשתים המפורשות, - אינן כ\"א מדרבנן, א\"כ הדבר תלוי במחלוקת אם איסור חרישה הוא דאורייתא או דרבנן. ואולי י\"ל, שראוי לסמוך בשעה\"ד אמ\"ד שהוא רק דרבנן, וא\"כ תהיה מותרת במקום שיש איבוד כל הנטיעות, כגון בשנים הראשונות אחר נטיעתן, שע\"פ תכונת הארץ ודרכי גידולי האילנות בזמננו, יאבדו כולן אם לא יחרשו. אלא, שיש לדחות קצת ולומר, שלא התירו חכמים כ\"א באותן התולדות המנויות, שהן בדרך רוב זקוקות כ\"כ להאילנות ולהקרקע, עד שיהי' איבוד מבלעדן, אבל חרישה, שברובה אינה באופן זה, לא הותרה. מ\"מ אין זה דבר ברור, די\"ל שכל שהוא בכלל לאוקמי אילנא הותר, אם־כן, אם לפי המצב יאבד האילן לגמרי, ואפי' אם רק יגרע מערכו וירד משויו במניעת החרישה י\"ל שהיא מותרת.", + "ויש לדון בלשון הרמב\"ם, שכתב הטעם (פ\"א הלכה י'): מפני מה התירו את אלה שאם לא ישקה תעשה הארץ מלחה וימות כל עץ שבה\", ולא כתב טעם על היתר שאר התולדות חוץ מהשקאה, ככל אותן המנויות בהלכה ז': \"סוקרין את האילן בסקרא וטוענים אותו באבנים ועודרים תחת הגפנים, והמקשקש בזיתים אם לסתום את הפצימים מותר\", רק כלל את כל אלה במה שסיים: \"והואיל ואיסור הדברים האלה וכיוצא בהם מדבריהם לא גזרו על אלו\". וי\"ל, דהשקאה מתוך שהיא נעשית גם במקום שאין איבוד במניעתה, ואינה כ\"א לאברויי אילנא ולהוסיף פריו, משום הכי צריך ע\"ז טעם מיוחד, שהתירו בבית השלחין ובשדה האילנות, ע\"פ האופנים המותרים, דהיינו כשהם יותר ממטע עשר לבית־סאה ע\"י המשכה מאילן לאילן, ובמקורבין זה לזה - בהשקאת השדה כולה; אבל אותן המלאכות המותרות שהן מיוחדות לאוקמי אילנא, - וי\"ל דאפילו קשקוש, שיש בו לאברויי אילנא, הוא בצורה אחרת מאותו שהוא לסתומי פילי שהוא מותר, - על אלה די בטעם ההיתר מפני שהוא דרבנן ובמקום הפסד מותר אף אם לא יגיע ע\"י מניעתן למדה זו שימות כל עץ שבה. והוא הדין יש לומר גבי חרישה, שאע\"פ שברובה היא באופן האסור, שהוא להשבחת הקרקע והאילנות, מ\"מ אם המצב הוא עכשו, בפרדסים וכרמים מיוחדים, שע\"י מניעת החרישה יהי' איבוד גמור, אז דומה היא להשקאת בית־השלחין, ומותרת למ\"ד חרישה דרבנן.", + "ויש להוסיף לזה מה שביארנו בדיוק לשון הרמב\"ם במה שסיים בהלכה ד': \"מכין אותו מכת מרדות מדבריהם\", שבא בזה ללמדנו, שלא רק איסור לאו אין בהם, אלא גם איסור עשה אין כאן מה\"ת. ואילו לא הוסיף לומר \"מדבריהם\" היה מקום לומר, שאע\"פ שאינו לוקה בלאו מ\"מ אין שייך כ\"כ להחליט, ולומר שמכת־המרדות היא מדבריהם, שיש למצוא אותה גם באופן שהיא מה\"ת, כגון שאומרים לו: \"שבות\" ואינו שובת, שאם הי' בזה מ\"ע היו בודאי מכין אותו מן התורה, כדמכין אותו עד שתצא נפשו דגבי סוכה ולולב בכתובות (פ\"ו) וחולין (קל\"ב), דזה הרי ליכא למימר שזה מדרבנן, דא\"כ איך יש להם רשות להתיר דמיו של זה ולהכותו עד שתצא נפשו? ואין לך קום ועשה גדול מזה, דקיי\"ל שאין כח בזה ביד חכמים לעקור דבר מן התורה רק בשוא\"ת (כיבמות צ' א'), וגם זה הוא דוחק גדול לומר שזה הוי למיגדר מילתא, שאז יש כח גם לעבור על דברי תורה, כהא דמכין ועונשין שלא מה\"ת, וכמבואר ביבמות שם, שזה שייך רק בדבר היוצא מן הכלל ולא במדה תמידית, אלא ודאי הייתי אומר שהכאה זו היא מה\"ת, שהייתי חושב שיש בזה עכ\"פ איסור עשה, להכי הוסיף לבאר, שאין בזה שום דררא דאורייתא, וההכאה היא רק מכת מרדות מדבריהם.", + "[והתוס' (כתובות פ\"ו א' ד\"ה פריעת) כתבו בשם רש\"י, שאין כופין על מצוה דרבנן, והשיגו ע\"ז מכח ראיות דמצינו שכפו ג\"כ במצוה דרבנן, ונמצא ג\"כ לשון כפיה בהן. מיהו י\"ל, שמ\"מ אינה דומה כפיה למידי דרבנן לכפיה לשל תורה, שרק בה נאמרו הדברים כופין אותו עד שת\"נ; אלא אם נאמר ביחוד שבממרה איכא בל תסור ממש לכו\"ע, גם לחולקים על הר\"מ בעיקר יסוד זה בכולהו מילי דרבנן, י\"ל שבכל אופן זה היינו של תורה. ובירושלמי נזיר (פ\"ד ה\"ג) נקט \"עד שיקבל או עד שת\"נ\" דייק לשון קבלה משום שעיקר מלקות זה הם על ההמראה, מפני מה שאינו מקבל, ועיין מג\"א סי' תצ\"ו סק\"ב, ודברי הרמב\"ם החומ\"צ פ\"ו הי\"ב, ועיין מש\"כ בזה בספר קובץ, ומש\"כ בתוי\"ט נזיר שם ד\"ה תספוג ועיין בתוספות רעק\"א שם אות כ\"ט *) ובכי\"ק על הגליון שם נ\"ב: וי\"ל עוד דשמא בעלמא הוא, שמלקות על חטא נקרא מלקות ארבעים ע\"ש מלקות שבתורה, שהוא אב לכולם, ופוחתין מארבעים לפי ראות העין בענין החטא וצורך גירורו).. ולא רחוק לומר שגם הרמב\"ם הכי ס\"ל ומדויק לשון \"מדבריהם\", וביחוד בעונש על העבר ודאי אינה דומה מכת־מרדות דרבנן למלקות דאורייתא, וי\"ל דה\"נ אינה דומה למלקות שעל איסור תורה. אע\"פ שאינו מהלוקים מה\"ת]. *) נדפס בהשמטות ל\"שבת הארץ\" הוצאה ראשונה.", + "וע\"פ מה שכתבתי לעיל ע\"פ הרמב\"ן, שהעושה את כל העבודות בקביעות כדרכו בכל השנים בלא שינוי עובר מ\"ע ד\"ושבתה הארץ\", יש לבאר ע\"פ זה את דיוק לשון הרמב\"ם, במה שבהלכה ג' כתב: וזמירה בכלל זריעה ובצירה בכלל קצירה, ולמה פרטן הכתוב ? לומר לך: על שתי תולדות אלו בלבד הוא חייב, ועל שאר התולדות שבעבודת־הארץ, עם שאר האבות שלא נתפרשו בענין זה, אינו לוקה עליהן, אבל מכין אותו מכת־מרדות\", - ולא כתב כאן \"מדבריהם\", כבהלכה שאחריה, וגם כפל הלשון בשתי ההלכות האלו באין צורך לכאורה. וי\"ל לפי הנ\"ל, שבתחלה, כשדבר על כללות התולדות, ונכללה בהן גם קביעות עבודתן בכל השנה, בלא שינוי מדרך עבודתו בכל השנים, לא רצה לאמר בזה שמכת־מרדות זו היא מדבריהם, שי\"ל באמת שהיא מן התורה, כמו דמכין אותו גבי סוכה ולולב, שהרי יש בזה איסור עשה של שביתה כמ\"ש, אבל כשפירש הדבר בפרטיות, דקאי על מעשים יחידים שמפרשם: החופר או החורש, על זה שפיר מסיים שמכת מרדות זו היא מדבריהם, וגם חרישה בכלל כמש\"כ." + ], + [ + "לפ\"א ה\"ג אות ה' ו' ז'", + "לשון הירושלמי (ערלה פ\"א ה\"ב): אילן שנטעו בתוך הבית חייב בערלה ופטור מן המעשרות, דכתיב: עשר תעשר את כל תבואת זרעך היוצא השדה. ובשביעית צריכה, דכתיב: ושבתה הארץ שבת לד' וכתיב שדך לא תזרע וכרמך לא תזמור\". והכונה היא, דלשון שדה משמע: ולא מה שבבית, אבל כאן, אצל מ\"ע דשביתה, דלא כתיב שדה, יש לומר דיש מ\"ע גם בנטעו בתוך הבית, אע\"פ של\"ת דשדך לא תזרע וכרמך ל\"ת אין כאן, דמסתמא אורחא דשדה וכרם שלא יהיו בתוך הבית. ולפ\"ז יש לומר, דעל ל\"ת לא נסתפקו כלל, דודאי ליתא, וכל עיקר הספק הוא רק על עשה; והיינו אם נאמר שמ\"ע דושבתה בפני עצמה קיימא, אז עובר בעשה כשעובד במה שנטוע בתוך הבית, אבל אם נאמר דעשה זו נאמרה לענין ל\"ת שבא אח\"כ, כד' הירוש' כלאים, המובא לעיל סי' א', אז אמרינן דמ\"ע דשביתת הארץ היא דוקא ב\"שדך ל\"ת וכרמך ל\"ת\", א\"כ היא דוקא בגלוי, דומיא דשדך וכרמך, ולא בתוך הבית. ולפ\"ז י\"ל, דמלאכות דרבנן, שמצינו שגזרו בשביעית במקום דאיכא ל\"ת, אין ראי' מזה דגזרו ה\"נ במקום איסור עשה, וי\"ל דאע\"ג דאמרינן בדאורייתא מה לי איסור לאו מה לי איסור כרת (יבמות פ\"ב א', קי\"ט א') מ\"מ, מה לי איסור לאו מה לי איסור עשה לא אמרינן. אך י\"ל לאידך גיסא ג\"כ דכל עיקר הספק הוא רק אם יש בו ל\"ת, משום דאולי כיון שגלתה תורה שבעשה דתשבת לא בעינן דוקא שדה וכרם, ה\"ה דבל\"ת הם לאו דוקא, אבל מ\"ע יש לומר דודאי איכא. ומה שכתב במראה הפנים, דקאי לענין ספיחין שגדלו בתוך הבית, לא מסתבר כלל, דאיך שייך להביא ע\"ז המקראות, והלא עיקר ספיחין קיי\"ל שהוא מדרבנן, כמש\"כ הוא ז\"ל בעצמו. ועוד, שהרי באילנות שגדלים מעצמן פסק הרמב\"ם דאין בהם איסור ספיחין, כמבואר פ\"ד ה\"ג, - ועד שהוא מצייר בתלמודן אסור ספיחין באילן שנטעו בתוך הבית, היה לו לצייר זה בזרעים שנזרעו בתוך הבית. אלא ודאי פשוט, דעל עצם איסור שביעית קאי לענין איסור המלאכות, וכמש\"כ בפנים, וה\"ה לענין קדושת הפירות. וכיון שיש להסתפק, שמא עיקר הבעיא היא אם עובר על ל\"ת, אבל בעשה אולי פשיטא דעבר, כיון דלא כתיב בה שדך וכרמך, ע\"כ אין להקל שלא במקום הפסד.", + "[מיהו י\"ל מהא דאיתא לעיל (פ\"ב ה\"ג) אמתניתין דמזהמין את הנטיעות, ועושין להם בתים עד ר\"ה, ופירש בסוגיא טעם לאיסור הבתים בשביעית משום דבית עושה לה צל והיא גדלה מחמתו, והי' ראוי לפשוט מכאן דגם בתוך הבית אסורה העבודה בשביעית, דאי מותר מאי איכפת לי מה שגדלה מחמת הצל מאחר שכבר עשה את הבית. ואולי מסופק הוא רק בנטע את האילן בתוך הבית, שלא חל עליו שם שדה וכרם מעולם דמשמעם בגלוי, אבל אם האילן הי' נטוע בתחילתו בגלוי וחל עליו שם שדה או כרם, שוב אינו יוצא מאיסורו ע\"י עשית בתים, ומשו\"ה בשביעית אסורה עשית בתים שהיא עבודת אילן, מפני שגדלה מחמת הצל. ואפשר לומר דבית שאין בו ד\"א, שאינו בית לכל דבר (כסוכה ג' ע\"א וע\"ב), ה\"נ דלא מפיק מכלל שדה וכרם, וי\"ל דבתים דמתניתין דידן מסתמא אין בהם ד\"א. ולכאורה הי' ראוי לומר גם בכלאים, שאין נוהג במה שנטוע וזרוע בתוך הבית, דה\"נ כתיב שדך וכרמך, אלא דתקשה לפ\"ז ממתניתין דכלאים (פ\"ה מ\"ד) והבית שבכרם זורעים בתוכו, דמשמע דוקא זרעים משום דחשיב הפסק, ותיפ\"ל דגם שני מינים מותר לזרע בתוך הבית, ואפ\"ל דכיון דמין אחד הוא מחוץ לבית גרע, אך לא מסתבר, דכיון דאין איסור בא כ\"א ע\"י שניהם צריך שיהיו שניהם בכלל איסור. אמנם לפ\"ד שבפחות מד\"א לא יהי' בכלל בית הי' ניחא, אלא דעצם הדבר דחוק דנהי דאינו בכלל בית, אבל מ\"מ מוצא הוא מכלל שדה, והוי כחילוק הגמ' בסוכה שם לענין סוכה, דמ\"מ כיון דל\"ב דירת קבע חשיבא גם בפחות מד\"א, א\"כ לא חשיב בכל אופן כיושב בחוץ, וה\"נ ל\"ח שדה וכרם. וי\"ל דמכח הא דירושלמי דפירש עשיית בתים דמתניתין לצל ושקיל וטרי ביה דחי רבינו מהלכה, או לכה\"פ פשט ספיקא דשביעית לחומרא, ומשו\"ה לא הביא את הספק בזה]. *) נדפס בהערות לס' פאת השלחן, הוצאת הרא\"מ לונץ ז\"ל.." + ], + [ + "לפ\"א ה\"ג, אות ח' ט'", + "לשון הירושלמי (פ\"ז דפאה ה\"ז): \"הנוטע כרם להקדש פטור מן הערלה, מן הרבעי, ומן העוללות, וחייב בשביעית, ר\"ז בשם ר' יוחנן ושבתה הארץ שבת לד', דבר שהוא לד' שביעית חלה עליו\". יש לבאר, דעיקר מה שצריך הדרשה דלד' הוא לענין שעובר ג\"כ על הל\"ת דשדך לא תזרע וגו', דשם הייתי אומר להוציא את ההקדש, כיון דכתיב לשון שמשמעו \"שלך\", אבל בעשה דשביתה י\"ל שאין צריך קרא כלל, אם נאמר דהעשה קיימא בפני עצמה, כמש\"כ לעיל סי' א'. ולפ\"ז י\"ל בהפקר, אע\"ג דלא מרבינן לי' מלד', שמשמעו דוקא הקדש לגבוה, מ\"מ ממילא בלא ריבויא לא נפיק מכלל עשה דושבתה הארץ, דלא כתיב בה \"שלך\". רק אם נאמר, דושבתה הארץ קאי אדלקמי' לכל מילי, כמש\"כ, יש לומר דהוצרך הריבוי דלד' להקדש גם על עשה דושבתה. וא\"כ הפקר, דלית ביה ריבויא, י\"ל דממילא משמע שאינו בכלל שדך וכרמך, וכל שאינו בכלל שדך וכרמך יש לומר, עפ\"ז, שגם אינו בכלל עשה דשביתה, וכירושלמי כלאים הנ\"ל: \"ושבתה הארץ שבת לד' - לענין ל\"ת שבה\"." + ], + [ + "לפ\"א ה\"ד", + "החופר או החורש לצורך הקרקע. לא היה צריך לומר \"החורש לצורך הקרקע\", דסתם חורש לצורך הקרקע הוא, ולא הי' מקום להעלות על הדעת כלל דאיירי בחרישה שאינה לצורך הקרקע, דלא שכיחא כלל, כגון לצורך כיסוי־הדם וכיו\"ב. אלא דבחופר צריך לבאר: דוקא לצורך הקרקע, לאפוקי בחופר לשם בנין או לבורות שיחין ומערות דמותר, והי' ראוי לכתוב: החופר לצורך הקרקע והחורש, אלא שאז היינו טועים לדקדק, מדנקט גבי חופר לצורך הקרקע וגבי חורש אמר סתמא, דיש חומרא בחורש אפי' שלא לצורך קרקע, כגון באופן רחוק דמשכחת לה חורש שלא לצורך הקרקע, משום כך סדר רבנו בחכמה את לשונו לומר: החופר או החורש לצורך קרקע, דהשתא \"לצורך קרקע\" אתרוייהו קאי, ועיקרו משום חופר איצטריך ליה." + ], + [ + "לפ\"א ה\"ד", + "[במה שהק' ע\"ד הרמב\"ם, שאיסור נוטע הוא מדרבנן, מהא דגיטין (נ\"ג ב') הנוטע בשבת כו' ובשביעית כו' מכדי הא דאורייתא, והא דאורייתא, כבר העירותי במבוא פ' ד', שעיקר החילוק בין זורע לנוטע הוא דוקא בנוטע יחור, שהוא חלוק בצורתו מזריעה שזורעין זרעים ותבואה, אבל אם הוא נוטע אילן ע\"י זריעת גרעין, אע\"פ שבלשון חכמים ג\"ז בכלל נטיעה הוא, ע\"ש פעולתו היוצאת שמצמיח אילנות. והבאתי שם מהא דערלה ספ\"א נוטעין יחור של ערלה ואין נוטעין אגוז של ערלה, ומ\"מ הויא בכלל זריעה כלשון הרמב\"ם בה' כלאים פ\"א ה\"ו. וכ\"מ מהא דרבי יאשיה דדריש כרמך לא תזרע כלאים, שאינו חייב עד שיזרע חטה ושעורה וחרצן במפולת יד (ברכות כ\"א וכ\"ד), כמשפירש\"י דהו\"ל כלאי זרעים וכלאי הכרם כאחת, והיינו דזריעה דקרא קאי גם אכרם, והויא נטיעה זו בכלל זריעה, ולהיפך בזרעים כה\"ג הויא בכלל זריעה. ולפ\"ז בירקות שדרכם לזרע זרעוני גינה במק\"א בערוגה בדוחק, וכשיצמחו עוקרים אותם ושותלין אותם דרך שתילה בפיזור, הזריעה הראשונה היא מה\"ת, והשני' מדרבנן. וסי' לדבר: ויטע ד' אלקים גן בעדן, ואיתא במד\"ר בראשית פט\"ו על פסוק זה, דויטע ד', ואארזי לבנון אשר נטע, אר\"ח כקרני חגבים היו ועקרן הקב\"ה ושתלן בתוך ג\"ע, שנראה דזריעה ע\"י גרעין, אפילו לצורך גידול אילנות, ראוי' להקרא בתורה בלשון זריעה, שמ\"מ לענין הפעולה עצמה הרי היא זריעה. ולהיפך בזורע זרעים בדרך שתילה הרי היא שתילה, והוי בכלל נטיעה, כמנחות (ע' ע\"א) שמרחה בכרי ושתלה, ובמעשרות (פ\"ה מ\"ב) העוקר לפת וצנונות מתוך שלו ונוטעה לתוך שלו, ופשיטא דלענין השם מצד התורה, כשזורע גרעין של אילן, כיון שהוא מחפהו בארץ כדרך כל הזריעות ה\"ז בכלל זורע ולא בכלל נוטע והוא אסור מה\"ת, ומ\"מ בלשון חכמים יוכל הוא להכלל ג\"כ בכלל נוטע. ועל כרחנו כך הוא, שהרי כל דיני נטיעה בערלה, וחזרה מעורכי המלחמה, הם ג\"כ בנוטע ע\"י זריעת גרעינין. משו\"ה בנוטע בשביעית, דמשמע, כל אופני נטיעה, ואפילו נטיעה שעל ידי גרעינין, מקשה מכדי הא דאורייתא והא דאורייתא, ולא ניחה לגמ' לתרץ בדוחק, דדוקא בנוטע יחורים מיירי, חדא דהי' לו לפרש, ועוד דיוכל להקשות ליפלוג וליתני בדידיה בשביעית גופא בין נטיעת גרעינים לנטיעת יחורים. אבל בנוטע אילן דרך נטיעה קם דינא דהרמב\"ם, דהוה בכלל אבות או תולדות שאינם מפורשים בפסוק להדיא, דלא אסר רחמנא והוי ככל המלאכות האחרות האסורות מדרבנן]. *) נדפס בהערות לס' פאת השלחן, הוצאת הרא\"מ לונץ ז\"ל..." + ], + [ + "לפ\"א ה\"ד אות יו\"ד", + "לכאורה יש לומר, דהא דאין איסור לאו כ\"א באבות ותולדות דאסר רחמנא בתורה, אבל שאר תולדות רק מדרבנן אסירי, וקרא אסמכתא בעלמא, כלשון הגמ' (מו\"ק ג' א'): 'אבות אסר רחמנא תולדות לא אסר רחמנא\"; והא דתניא: \"שדך לא תזרע וכרמך לא תזמור, אין לי אלא זירוע וזימור, מנין לניכוש ולעידור ולכיסוח ? ת\"ל: שדך לא כרמך לא - לא כל מלאכה שבשדך ולא כל מלאכה שבכרמך\", דמסיק שם דהוי אסמכתא בעלמא, - זהו דוקא שאם עושה בדרך אקראי בשביעית, אז אין כאן באלה התולדות אלא איסור דרבנן, אבל אם עשה בשביעית בקביעות עבודת הארץ כדרכו בכל השנים, אפילו אם הוא עוסק רק באותן המלאכות שהן תולדות דרבנן, מ\"מ עובר הוא על מ\"ע דשביתה והוי איסור תורה. ומה שאמרו בגמ' דהוי אסמכתא בעלמא, - והיינו כדאמרן רק על אקראי, - ולא תירצו דהיינו על כלל השביתה, כשאינו שובת בתולדות בכלל שנת השביעית, י\"ל דהיינו משום דבאמת יש ע\"ז שתי ברייתות בת\"כ: האחת היא אותה שהובאה בסוגיא הנ\"ל, והשנית נאמרה להלן על פסוק \"שבת לד'\": כשם שנאמר בשבת בראשית שבת לד' כך נאמר בשביעית שבת לד'. \"שדך לא תזרע וכרמך לא תזמור - כל מלאכה שבשדך וכל מלאכה שבכרמך\", וי\"ל את הכפל של שתי הברייתות האלו, ע\"פ קצת שנוי הלשון שביניהם, דכונת הברייתא השניה, שלא פרטה את פרטי המלאכות וכללה \"כל מלאכה שבשדך וכל מלאכה שבכרמך\" בכלל אחד, היא על כללות השביתה של כל השנה, שהמבטלה לגמרי בקביעות אפילו בתולדות דרבנן עובר על מצות השביתה מה\"ת, וזה למדנו מהיקש של שבת לד', ואינו באמת אסמכתא אלא דין־ תורה גמור. אבל הברייתא הראשונה, שעוסקת בפרטי המלאכות ורוצה לאסרם אפילו בפעם אחת כדין מלאכה של תורה, עליה אמרו דהויא אסמכתא בעלמא.", + "ודברים אלו מתבארים יפה בדברי הרמב\"ן, בפי' התורה פ' אמור (כ\"ג כ\"ד): \"ובמכילתא ראיתי בפרשת החודש: \"ושמרתם את היום הזה למה נאמר? והלא כבר נאמר כל מלאכה לא יעשה בהם. אין לי אלא דברים שהם משום מלאכה, דברים שהם משום שבות מנין? תלמוד לומר: ושמרתם את היום הזה, להביא דברים שהם משום שבות. יכול אף חולו של מועד יהא אסור משום שבות - והדין נותן - תלמוד לומר: ביום הראשון שבתון\". והנה ידרשו \"שבתון\" לשבות בו לגמרי אפילו מדברים שאינם מאבות מלאכות ותולדותיהן, אבל לא נתברר לי זה, שאם תאמר שהיא אסמכתא מה טעם שיאמרו בלשונם בלשון הזה, כי שבות בלשונם נאמר לעולם על שם דבריהם, - והאיך יתכן לומר דברים שהם אסורים משום שבות של דבריהם: מנין שיהיו אסורין מן הכתוב? ודרך האסמכתות לשנות שהם מן התורה, לא שיאמרו: דבר זה שהוא מדברי סופרים מנין מן התורה ? אבל הי' לו לומר: דברים שאינן מלאכה מנין? ת\"ל שבתון. ונראה לי, שהמדרש הזה לומר, שנצטוינו מן התורה להיות לנו מנוחה ביו\"ט אפילו מדברים שאינם מלאכה, ולא שיטרח כל היום למדוד התבואות ולשקול הפירות והמתנות ולמלא החביות יין ולפנות הכלים וגם האבנים מבית לבית וממקום למקום, ואם היתה עיר מוקפת חומה ודלתות נעולות בלילה יהיו עומסים על החמורים ואף יין וענבים ותאנים וכל משא יביאו ביו\"ט ויהיה השוק מלא לכל מקח וממכר, ותהיה החנות פתוחה והחנוני מקיף והשולחנים על שולחנם והזהובים לפניהם, ויהיו הפועלים משכימים למלאכתם ומשכירים עצמן כחול לדברים אלו וכיוצא בהן, - והותרו הימים הטובים האלו ואפי' השבת עצמה שבכל זה אין בהם משום מלאכה, לכך אמרה תורה \"שבתון\" שיהיה יום שביתה ומנוחה ולא יום טורח ממלאכה וכו'. אבל פירוש שבתון כך הוא, שתהיה לנו מנוחה מן הטורח והעמל, כמו שביארנו וכו'. והנה הוזהרו על המלאכות בלאו ועונש כרת ומיתה, והטרחים והעמל בעשה הזה וביו\"ט המלאכה בלאו והטורח בעשה, וממנו אמר הנביא: מעשות דרכיך ממצוא חפצך ודבר דבר, וכן \"שבת שבתון יהי' לארץ\" - שבת של מנוחה, שלא יחרוש ולא יעבוד אותה כלל\".", + "ונראה פירוש דבריו, שאע\"פ שאין לנו מן התורה בשביעית כ\"א אותם האבות השנים ותולדותיהן, וחרישה יש בה מקום עיון לדינא אם היא מה\"ת או מדרבנן, לבד שאר עבודות שמפורש שהן מדרבנן, מ\"מ כללות השביתה היא מן התורה בכולן, והעובר עליה בכלל שנת השביעית בקביעות עבר אדאורייתא. ובאמת י\"ל בכלל זה בכה\"ג על כמה איסורים מה\"ת, שיש בהם איסורים דרבנן מאסמכתא, שהם מדרבנן רק בעושה דרך אקראי, שהוא כעין דאורייתא אפילו בפ\"א, אבל אם הוא עובר ע\"ז בקביעות הוי מן התורה.", + "ויש להציב דוגמא לזה בקריבה דעריות, דלדעת הרמב\"ם (פכ\"א מה' איסורי ביאה) הוי דאורייתא מלאו ד\"לא תקרבו לגלות ערוה\". שכן הוא כדברי הרמב\"ב לשון הברייתא דסיפרא: \"לא תקרבו לגלות ערוה\", אין לי אלא שלא יגלה, מנין שלא יקרב ? ת\"ל: ואל אשה בנדת טומאתה לא תקרב. אין לי אלא נדה שהיא בבל־תקרב ובל־תגלה, מנין לכל העריות שהן בבל־תקרב ובל־תגלה ? תלמוד לומר: \"לא תקרבו לגלות\". ושם אמרו: \"ונכרתו הנפשות העושות\" מה תלמוד לומר לפי שנאמר: \"ולא תקרבו\" יכול יהיו חייבים כרת על הקריבה? ת\"ל: העושות ולא הקרבות וכו'. והרמב\"ן השיג על הרמב\"ם בזה הרבה בס' המצות (ל\"ת שנ\"ג), והוא טען, שמד' הגמ' (שבת י\"ג א') צריך לומר שהוא איסור דרבנן, ואלה המקראות הם אסמכתא בעלמא, והא דקשה מהלשון \"לא אסרה תורה אלא קורבה של גלוי־עריות בלבד\", דמשמע דאיסור דרבנן מיהא יש אפילו לר' פדת, ולתנאי דפליגי עליה ופסקינן כותייהו איכא ע\"כ איסור דאורייתא, זה מפרש הרמב\"ן דפשטא דלישנא \"לא אסרה תורה\" היינו דגם איסור דרבנן אין כאן, אלא דהחולקין על ר\"פ, ודפסקינן הלכה כמותם, ס\"ל דיש כאן איסור דרבנן. ועוד קשה טובא קושית הרמב\"ן: למה לא הביא בגמ' הך ברייתא דת\"כ להקשות על ר' פדת.", + "ולפי המבואר לעיל י\"ל, דבאמת הא דת\"כ הוא אסמכתא בעלמא, אבל זהו רק לענין דרך אקראי, שאסרו חכמים הקריבה אפי' בפ\"א, כמו עצם גילוי עריות, אבל בדרך קביעות הוא אסור באמת מה\"ת, ומשום הכי לא יכול להקשות מתו\"כ אר' פדת, משום די\"ל דרבי פדת קאי על אקראי, וי\"ל דהוא בבגדו והיא בבגדה כיון שיש כאן שינוי דומה הוא לאקראי, די\"ל שאין בזה איסור תורה. ואותו תלמיד י\"ל, לפי זה, שעבר על איסור תורה מפני הקביעות, וזהו שאמרו בגמ' שם: \"מטה חדא הואי\". ואולי י\"ל, שזהו שאמרו שם: סינר הי' מפסיק בינו לבינה, דמשו\"ה לא הי' כאן איסור תורה אפילו בקביעות, כיון שיש שינוי.", + "ולפ\"ז י\"ל, שזהו יסוד השנויים שאנו מוצאים בכמה מלאכות, שהותרו בשביעית, שאם היו נעשים בקביעות ובלא שינוי היינו באים לידי איסור תורה של עשה דשביתה, כה\"ג דשבותין וטורחין קבועים ביו\"ט לדעת הרמב\"ן." + ], + [ + "לפ\"א ה\"ה, אות י\"א", + "בירושלמי (פ\"ד ה\"ד): \"אין מציתין את האור באישת של קנים, מפני שהיא עבודה. רשב\"ג מתיר; וכן היה רשב\"ג אומר: נוטעין אילן סרק בשביעית\". מזה נראה דחכמים פליגי עלי' וס\"ל דאין נוטעין אילן סרק, וכאן ברושלמי לא התנה באיזה אילן סרק מיירי רשב\"ג המתיר. אמנם בתוספתא (פ\"ג הי\"א) איתא: \"וכן היה רשב\"ג אומר: מותר אדם ליטע אילן סרק כדי לעשות סייג\". ולהרמב\"ם, שלא כתב בהאיסור, \"כדי לעשות סייג\", היה נ\"ל לומר, שדוקא נוטע כדי לגדל לעצים דמי לזורע, אבל כדי לעשות סיג מותר, ונראה שתופס את לשון הירושלמי לעיקר נגד התוספתא. אבל י\"ל דבתוספתא רבותא קמ\"ל, שהרי באמת אסור לבנות גדר בשביעית, רק שהתירו בינו לבין ר\"ה אבל בינו לבין חבירו אסור, כמבואר בירוש' (פ\"ג ה\"ז), וי\"ל דרשב\"ג קמ\"ל רבותא, דאפלו במקום האסור לבנות גדר, אם הוא נוטע אילן סרק כדי לעשות סייג, כיון שאינו בונה בפועל כ\"א ע\"י נטיעה שאח\"כ הוא מתגדל מאליו ונגדר הגדר, מותר. א\"כ ירושלמי דנקיט סתמא, ועלה משמע דחכמים פליגי ואסרי, י\"ל דק\"ו דאסרי לנטוע לסייג, דאיכא תרתי: בנין גדר ונטיעה, ע\"כ נקיט רבנו סתמא לחומרא." + ], + [ + "לפ\"א ה\"ה, אות י\"ב י\"ג", + "הר\"ש פירש מיבלין: שחותכין ענבים יבשים. והייתי סבור לומר, שהוא טעות סופר וצ\"ל: ענפים יבשים, ולדעת הרמב\"ם חתיכת מה שיבש מן האילן הוא בכלל \"מפסלין\", ולהר\"ש יש שני פירושים ל\"מפסלין\": א' נטילת הפסולת, ב' קציצת כל הענפים כדי שיתעבה האילן, - וי\"ל שחתיכת ענפים יבשים היינו \"מיבלין\". אבל קשה להגיה כל הספרים שלפנינו, ותו שבמזרדין פירש הר\"ש שהוא חתיכת ענפים לחים ובמקרסמין - שהוא חתיכת זמורות וענפים, כמו זימור בכרם, א\"כ משמע שהקירסום הוא חתיכת ענפים יבשים, וא\"כ אין להגיה במיבלין חתיכת \"ענפים\" יבשים, אלא כמו שהוא בנוסחאות שלפנינו - ענבים יבשים. וצריך לומר, שהענבים שנתיבשו ע\"ג האילן, על ידי מחלה שלא כדרך הגידול, הם מונעים את בריאות האילן כל זמן שהם מחוברים אליו. אלא דקשה מאד לומר, שיהיה איסור בלקיחת איזה ענבים מן האילן לצורך אכילה, ולא אישתמיט חד תנא להודיענו שצריך לדקדק בין לחין ליבשין, וע\"כ מסתבר הוא, שאם נפרש שמיבלין הוא נטילת ענבים יבשים, נאמר שזהו דוקא כשמכוין לתקון האילן ולא כמכוין לאכילה כדרכו.", + "וי\"ל שזהו כונת הרמב\"ם (פ\"ד הכ\"ב) שכתב: ו\"אם בצר לעבודת האילן לוקה\", הרי שיש מציאות לבצירה שהיא בשביל תיקון האילן, וי\"ל דמיירי בכה\"ג דהר\"ש כאן.", + "אלא דקשה מסוכה (ל\"ג ע\"ב) גבי הדס שהיו ענביו מרובין מעליו, דת\"ר: אין ממעטין ביו\"ט, משום ראב\"ש אמרו ממעטין, ופריך והא קא מתקן מנא ביו\"ט ומשני אר\"א כגון שלקטן לאכילה, ומסיק דמ\"מ אסור משום פסיק־רישא ולא הותר רק בדאית לי' הושענא אחריתי. א\"כ אם נאמר, שיש בלקיטת ענבים יבשים תיקון האילן, לא מהני מה שילקטם לאכילה. אלא שבעיקר הענין, אם אנו אומרים דין פסיק־רישא בדבר שאינו מתכוין בשביעית, איכא לעיונא טובא. הן אמת, דמד' התוס' (סנהדרין כ\"ו א' ד\"ה לעקל), שכתבו, אהא דאמרי' שם שיכול לומר על הזמירה: לעקל בית הבד אני צריך, וקשה דמ\"מ מה בכך מ\"מ הוא משביח הכרם, דהכי אמרינן בפרק כלל גדול: הזומר וצריך לעצים חייב שתים, אחת משום קוצר ואחת משום נוטע, ותירצו דעביד ליה באותו ענין דודאי קשי ליה, דליכא לחייבו משום נוטע, משמע שאם רק יש בו תיקון, אע\"פ שאינו מתכוין כ\"א לצורך העצים, לעקל בה\"ב, אסור. והיינו ע\"כ משום פסיק־רישא, ומזה נראה, דדמי שביעית לשבת בענין פסי\"ר. ומדברי הרמב\"ם בפיה\"מ (פ\"ד מ\"י) משמע, דלא ס\"ל כהתוס' דסנהדרין הנ\"ל, אלא דבשביעית לא איכפת לן בפסי\"ר, וכל שאינו מתכוין מותר. שכן כתב שם, אהא דהמזנב בגפנים והקוצץ קנים, ר' יוסי הגלילי אומר ירחיק טפח ור\"ע אומר קוצץ כדרכו, בקרדום או במגל ובמגירה ובכל מה שירצה: - \"והענין שאין צריך שינוי בכרתו, וזה כשלא נתכוין לזמור\". והנה כאן אי אפשר לומר כד' התוס', דעביד לי' בענין דודאי קשי לי', שהרי מפורש נאמר שקוצץ כדרכו ואינו צריך לשום שינוי כלל, ועיקר טעמא הוא רק משום שאינו מתכוין, א\"כ שמע מינה דהרמב\"ם ס\"ל דבשביעית לא איכפת לן משום פסי\"ר. וצריך לומר לשיטה זו, שמה שמצינו לפעמים שהחמירו לשנות זהו רק משום מראית־עין, ואין למדים בזה דברי־סופרים מדברי־סופרים. ונראין הדברים, שעבודה הרגילה להעשות בצורתה ע\"פ רוב לשם עבודת־האילן - החמירו בה, משום מראית עין, לעשות דוקא בשינוי גם כשצריך לעצים, אבל עבודה שיש עושין לשם אילן, ויש עושין לשם עצים, אין כאן מראית־עין, על כן במזנב בגפנים, שהדבר שקול הוא, אם הוא לשם זמירה או לשם עצים, מותר לד' הרמב\"ם כשאינו מכוין לזמר, אבל בקציצת בתולת־השקמה נראה שרוב הקציצה היא לשם השבחת האילן (והכי דייק לשון המשנה: \"אין קוצצין בתולת שקמה בשביעית מפני שהיא עבודה\"), לכן אסור לעולם אפילו כשמתכוין לעצים, עד שיעשה בשינוי כזה דודאי קשי לי', דאז יוצא מכלל מראית־עין. וגם לדעת התוס' דהכא מוכרחים אנו לומר סברא זו, שמה שצריך בקציצת בתולת שקמה, שיהי' ודאי קשי לי' (בב\"ת פ' ע\"ב), הוא משום מראית עין, דאי משום פסיק־רישא לבד די במה שיהי' ספק אי מעלי לי', ושוב אין כאן פסי\"ר, אלא ודאי דסברת מ\"ע פשוטה היא בלאו הכי, אלא שלדעת התוס' יש כאן ג\"כ איסור פסי\"ר. [וי\"ל עוד דמה שהוא ספק בידיעה אינו מבטל את ערך פסי\"ר, די\"ל שודאי מעלי לי' אלא שאין אנו יודעים]. ולהרמב\"ם נראה שאין כאן משום פסי\"ר, וזהו גם בדבר שהוא שקול, אם הוא נעשה לטובת האילן או לעצים וכיו\"ב, וק\"ו הדברים במה שדרך עשיתו הוא יותר שלא לטובת האילן, כה\"ג דלקיטת ענבים יבשים, שהוא רגיל ודאי יותר לאכילה מלטובת האילן, אין כאן חשש מ\"ע, וכשמתכוין לאכילה שפיר־דמי." + ], + [ + "לפ\"א ה\"ה, אות י\"ז", + "[ולא יעשן. י\"ל דתולעים הללו הם מזיקים רק שלא יתגדל האילן, והויא מניעת פעולתם בכלל אברויי אילנא, אבל אם הם מזיקים כ\"כ עד שמגרעים את האילן, אז הוא בכלל לאוקמי אילנא דשרי, מיהו אם הם מפסידים רק את הפירות ולא את גוף האילן אז בכל אופן אסור. אמנם בפאה\"ש סי' כ' סקי\"א מבאר הרהמ\"ח דעתו לפרש שיטת הרמב\"ם, דבעבודת האילן גופיה אפילו לאוקמי אילנא ג\"כ אסור. אלא שכל יסודו הוא משום דפשיטא ליה דזיהום, כדי שלא יאכל העוף הנטיעות כשהן רכות, הוא לאוקמי אילנא, ואין זה פשוט, די\"ל דמה שהעוף אוכל מהנטיעות חוזר הוא וצומח, אלא שמתוך שהוא אוכל קצת מהעץ אינו יכול להוסיף ולאברויי יותר בשנה זו, והוי בכלל לאברויי. ועל כרחינו צריכין אנו לומר כן, מהא דהתוס' בע\"ז שם (כ' ע\"ב ד\"ה ואין), שכתבו דמיירי בדבר שאינו אבד, דאל\"כ הי' מותר ג\"כ בחוה\"מ, ואם הי' האילן מתקלקל עי\"ז הרי זה דבר האבד, א\"ו שרק אינו משתבח. ובחנם השיג לפ\"ז הרהמ\"ח שם על מרכבת המשנה, ושפיר י\"ל דרבינו סמך דזיהום הוה אברויי אילנא' ומה שהקשה הרהמ\"ח שם דא\"כ ל\"ל לאוקמי מתניתין כרבי, דגם כרבנן אתיא, דאברויי גם רבנן ס\"ל דאסור, כמו עשיית הבתים, נראה דכונת הירושלמי לחלק באברויי אילנא גופא בשני אופנים, אופן אחד הוא שעושה פעולה שבזה האילן מוסיף כח, זהו אברויי דאסור לכו\"ע, והב' הוא שמסיר מניעה של קלקול, שהוא ראוי להיות מתתקן מאיליו, אלא שע\"י שיהי' כח הצומח עסוק בתקון הקלקול לא יוסיף האילן כח, ובזה פליגי רבי ורבנן, דלרבי, דסתם מתניתין כותיה, גם כה\"ג, דהיינו זיהום הנטיעות, בכלל לאברויי אילנא הוא כיון דהחסרון של אכילת העוף לא יזיק לאילן בעצם, אלא שעי\"ז לא יתוסף כחו הטבעי, ונמצא דהסרת מניעה זו דאכילת העוף אינה כ\"א לאברויי אילנא, וחכמים ס\"ל דאין זה בכלל אברויי אילנא, ואין אברויי אילנא לדבריהם כ\"א כשעושה מעשה שזו הפעולה בעצמה משבחת היא, אבל כשהפעולה היא רק מסירה המניעה, שלא יתקלקל האילן, ה\"ז כמושיב שומר. ומדויק עוד המשל שאמרו בירוש', שהוא כמושיב שומר, שאע\"פ שהאברויי בא מאליו, אין פעולתו כ\"א הגנה בעלמא, והבתים הם עושים צל להשביח את האילן ע\"י צילם, ולא להסיר הנזק. ולפ\"ז אין לנו יסוד לומר שיש איסור גם בלאוקמי אילנא בעבודת האילן לדעת הרמב\"ם. ולפ\"ז מש\"כ הרהמ\"ח שם: וכן אין עושין להם בתים להגן עליהם מן הגשם והשמש, ע\"פ פירוש הר\"מ במשנה, נכון הוא לדינא, ולא מטעמיה, דהוא ז\"ל ס\"ל שכך היא הכונה בירושלמי, בחילוק שבין בתים, דמודים חכמים לאסור, לבין זיהום, דאסור רק לרבי. ולפי דברינו, לרבנן דרבי הבתים שהם רק לתכלית מניעת ההיזק מותרין הם בכל גווני, ואע\"ג דע\"י מניעת ההיזק יבא אברויי אילנא הוי דומיא דזיהום דשרי לדידהו. והא דאסרי בבתים היינו באופן שהצל שלהם הוא משביח, והוי אברויי אילנא גמור, או שהוא כן בכל האופנים, אבל זהו הטעם, אלא דלדידן דקיי\"ל כרבי, דזיהום אסור, ואע\"ג דמסיר ההיזק, כיון שבא עי\"ז אברויי אילנא, אסור בבתים גם להסיר ההיזק של הגשם והשמש, משום דעי\"ז בא ממילא אברויי אילנא] *) נדפס בהערות לס' פאת השלחן, הוצאת הרא\"מ לונץ ז\"ל..." + ], + [ + "לפ\"א ה\"ה, אות ל\"א ל\"ב", + "הזמירה הנהוגה אצלנו, דהיינו שכורתין את כל הענפים ומשאירים רק את גוף הגפן, נראה שאינה הזמירה האסורה מה\"ת אלא היא מהתולדות. ונראה שהיא ה\"פיסול\", כמבואר בפ\"ב מ\"ג: \"מפסלין עד ר\"ה, ופי' הרע\"ב והר\"ש בשם י\"מ: לשון \"פסל לך\", שחותכים כל הענפים שבאילן, כדי שיתעבה\", ופשוט, דכדי שיתעבה לאו דוקא ואורחא דמילתא נקט, וה\"ה אם כורתים כל הענפים כדי שישאר האילן ויאריך זמן קיומו, דהיינו עיקר פעולת הפיסול. אבל הזמירה מימי קדם, שהיא נאסרה בתורה, היתה רק לחתוך רק חלקים מהזמורות ולא כולם, וכיון שיש לזה שם אחר כבר אינה בכלל זמירה האמורה בתורה.", + "ולפי דברי המומחים בדבר, אינה באה הזמירה הזו הנהוגה בזמננו, שהיא קציצת כל הענפים, להרבות את הפירות ולהשביח את האילן, כ\"א כדי להאריך קיום האילן, ע\"י קציצת הענפים שהם יונקים את לחותו, וי\"ל שהוא בכלל לאוקמי אילנא. ואע\"פ שבדבר שאיסורו מפורש בתורה אין לנו חילוק בין לאוקמי אילנא לבין לאברויי, שחילוק זה לא נאמר כ\"א בתולדות דרבנן, מ\"מ הלא כאן הסברא מסייעא, כמו שאמרנו, לחלק בין הזמירה שהיתה נהוגה מקדם ושנאסרה בתורה, שהיא קציצת ראשי הענפים בהשארת חלקים מהם, - וזה הוא למען הרבות הפירות בענפים הנשארים, - לבין הזמירה של עכשיו, שהיא קציצת כל הענפים כדי להאריך את ימי האילן. וכיון שבשביעית אנו מדייקים לאסור דוקא מה שנאמר מפורש בתורה, י\"ל שאין זה בכלל, וגם הרי הן מחולקות בתועלתן ובמטרתן, ועכ\"פ אינה הזמירה שלנו אלא בכלל תולדות דרבנן.", + "ואם נחליט, שמכיון שעיקר הכונה בזמירה הוא להאריך ימי האילן הוי בכלל לאוקמי אילנא, י\"ל דאיסור דרבנן נמי אין כאן. ואין זה צריך כ\"כ לעניננו, שחפצנו בזה רק לברר מהו אסור מה\"ת ומהו מדרבנן, כדי שנדע לעשות את הדברים האסורים מה\"ת, ע\"י המכירה, דוקא ע\"י נכרים, ואת האסורים מדרבנן נהגו להתיר גם ע\"י ישראל במקום הפסד ודחק.", + "וכן נראה מלשון הר\"ש בפירוש המשנה (פ\"ב מ\"ג), שכיון שיש חילוק בשם ובדרך העבודה אין זאת אותה המלאכה שבתורה. שעל מקרסמין פירש: \"מלשון \"קרסמוה נמלים\" והיינו זימור, אלא שלשון קירסום באילן וזימור - בכרם, מלשון זמורות, שמחתך ענפים של גפן\", ואח\"כ פי' על מפסלין: \"שנוטל כל הענפים\". משמע לפ\"ז שאין זה בכלל זמירה, ולכן לא יהי' בכלל איסור תורה, ואם יהי' לאוקמי אילנא י\"ל שיהי' מותר לגמרי.", + "ועל זה יש להביא ראי' גם מדברי הערוך (ערך כסח), שהזמירה הנהוגה אינה בכלל \"כרמו לא תזמור\" שאסרה תורה. שכך כתב שם: כסח. \"אם ניכש או כיסח\" (כלאים פ\"ב). \"לא תזמור\" - תרגומו, לא תכסח. ויש מפרש כיסוח בעשבים שחותך הרעים מן הטובים, ולא היינו ניכוש, שניכוש עוקר מן העיקר וכיסוח מחתך מלמעלה\". הרי דעיקר הכיסוח, - שהוא התרגום של זמירה -, הוא שאינו נוטל מן העיקר. א\"כ י\"ל, שכמו שהוא מחולק בשם בזרעים, בין עוקר מן העיקר לכורת ומשייר, כך באילן לא מיקרי זומר רק כשמשייר מקציצת הענפים, אבל כשנוטל את כל הענפים עד העיקר, שזה נקרא מפסל, אינו בכלל זומר.", + "ומהא דסנהדרין (כ\"ו א'), מעובדא דר\"ח בר זרנוקי ור\"ש בן יהוצדק עם רשב\"ל: \"תו חזייה לההוא גברא דהוה כסח בכרמי, א\"ל כהן וזמר, א\"ל יכול לומר: לעקל בית הבד אני צריך\", דמשמע לכאורה שנקרא כיסוח וזימור לא רק כשנוטל ראשי ענפים כ\"א ענפים ארוכים הראוים לעקל בית הבד, - לא קשה מזה כלום. כי גם בזמירה, שהיתה נהוגה בימים הקדמונים, הי' אפשר להיות חתיכת הענף המחותך ארוכה וראויה לעקל בית הבד, וביחוד בגפנים המודלים, שיש להן ענפים ופארות ארוכים, ומ\"מ אין זה כ\"א זמירה ולא פיסול, משום שאין מסירים את הענפים לגמרי ומניחים את האילן ערום, אלא משיירים עליו ענפים קצרים. וכן העיד לי בקי בדבר, מהעובדים בכרמים, שכן דרך הערבים, שהם עובדים בכרמיהם ע\"פ הדרך הישן, והם כורתים ראשי הענפים ומקצתם, אבל משיירים ענפים גם באילן, שע\"י כריתת הענפים ירבה לישא פירות בענפים הנשארים, - ובענפים הנכרתים שלהם נמצאים ענפים ארוכים. ולא כן הזמירה הנהוגה עכשיו בכרמי ישראל, העובדים ע\"פ הסדרים החדשים, שהיא הפיסול.", + "אבל התוס' כתבו שם בסנהדרין ד\"ה \"לעקל בית הבד אני צריך\": \"וקשה, דמ\"מ מה בכך מ\"מ הוה משביח הכרם, דהכי אמרי' פרק כלל גדול (דף ע\"ג) הזומר וצריך לעצים חייב שתים, משום קוצר ומשום נוטע, ה\"נ ליחייב משום עבודת נוטע, וי\"ל דעביד ליה באותו ענין דודאי קשה ליה, דליכא לחייבו משום נוטע כדאמרי' גבי שבת, דשאני גבי שבת דמלאכת מחשבת אסרה תורה והא איתעבידא מחשבתו, אבל גבי שביעית אין לאסור אלא היכא דמשביח הקרקע, אבל הכא קשיא ליה וכה\"ג שרי, כדאיתא פרק המוכר את הספינה\" (ד' פ' ע\"ב). מדבריהם אלה משמע קצת, שאפילו באופן הזמירה שקשה לאילן נקרא בשם זמירה, ועל כרחין היא משונה בפעולתה מצורת הפעולה של הזמירה הנהוגה, וא\"כ זה סותר למה שכתבנו, שאם היא משונה בצורתה מאותה הזמירה כבר אינה בכלל איסור תורה של זמירה. וי\"ל שדוקא שינוי כזה, שבין כריתת כל הענפים לכריתת מקצתם, הוא מוציא את הפעולה משם זמירה, אבל בעובדא דההוא גברא י\"ל שהי' שינוי אחר, ובאמת חתך רק מקצת הענפים, אלא שחתך אותם באופן כזה שאינו מועיל לגוף האילן. והכרח הוא לומר כן, שהרי קורא זה כיסוח. ואולי היתה, ע\"פ מנהגם בעבודת הכרם, צורה ידועה, או מדה ידועה, בהנחת הזמורה הנשארת, שאז הי' בחזקה שמועיל לאילן, ובאופן אחר הי' מוחזק שאינו מועיל. אמנם זה דוחק גדול, שאם הי' כן היינו מוצאים חילוק להיתר גם בלא סברא של \"לעקל בית הבד הוא צריך\". ובאמת אין כ\"כ הכרח לומר כאן ע\"פ דעת התוס', שהיתה דוקא זמירה האסורה מה\"ת. ואפילו אם נאמר, שמצד שינוי צורתה יצאה מכלל זמירה, ומ\"מ אם לא היתה קשה לאילן, - שזהו לדעת התוס' עיקר הכונה של \"לעקל בית הבד הוא צריך\", - הי' עדיין אסור עכ\"פ מדרבנן, ואז לא היו ממליצים עליו עדיין, דכונת מליצתם היתה שעושה בהיתר, בלא צורך לסברת \"אגיסטון אני בתוכה\", - וא\"כ גם איסור דרבנן אין כאן, ועל־כן מוכרחים לומר, שהי' באופן המזיק לאילן. אבל אין הכי נמי, שכיון שיש כאן שינוי בצורת הזמירה, י\"ל שאין זאת הזמירה האסורה מן התורה.", + "ובזמירה הנהוגה, שהיא הפיסול, דהיינו כריתת כל הענפים עד גוף הגפן, שהכונה בזה היא להאריך את ימי האילן, אם נאמר שדה נקרא לאוקמי אילנא, י\"ל שאפילו אם ממילא תהי' בזה גם השבחה לגוף האילן נמי מותרת, שכיון שאין זאת כונת העבודה, הוי דבר שאינו מתכוין, ואע\"פ שהוא פסיק־רישא.", + "ויש לדון בזה. שהרי בפ\"ד דמכילתין מ\"ד תנן: \"המדל בזיתים, בית שמאי אומרים, יגום, וב\"ה אומרים ישרש, ומודים במחליק - עד שיגום. איזה הוא המידל, אחד או שנים. המחליק, שלשה זה בצד זה. בד\"א מתוך שלו, אבל מתוך של חבירו אף המחליק ישרש\". ופי' על זה הר\"ש והרע\"ב: \"המדל בזיתים. כשהזיתים מקורבים זה לזה יותר מדאי, נוטל אחד ומניח שנים או נוטל שנים ומניח אחד, כדי שיגדל ויתעבה\". והתיו\"ט תמה על זה וכתב: \"וצריך לחלק בין מדל לזירוד ופיסול דפ\"ב מ\"ג, דלא שרינן אלא עד ר\"ה, ואין טעם יפה לחלק כיון דזימור וכריתת האילן מדאורייתא בין בכרם בין בשאר אילנות, כמש\"כ הרמב\"ם בריש הלכות שמיטה וכנראה מדברי הר\"ב במשנה דלקמן, ומה לי שמזמר וכורת מקצת מהאילן כדי שיגדל הוא או שכורת אילן אחד כדי שיגדל השני. הלכך נראה כפי' הרמב\"ם, שכתב: המדל בזיתים הוא שיכרתם להיות עצים לאש, וכ\"כ בחבורו. ואולי, שגם הר\"ש והר\"ב סוברין כן, אלא דמדל דעלמא פירשו דהוא כך, וכדלעיל משנה ה' פ\"ז דפאה, אבל אין הכי נמי דבכאן צריך שלא יעשה בשביל שיעבה ויגדל, אלא שיכרות לעצים. וקצת יש לדקדק כן בדבריהם בסוף המשנה, שכתבו: \"מתוך של חברו כו' דלא עביד אינש שיתקן קרקע חבירו, וידוע דלעצים הוא מכוין\", שמע מינה דאי לאו דמכוין לעצים הוה אסור, ואם בשל חברו כך בשל עצמו לא כ\"ש. ומ\"מ הי' להם לפרש כן ברישא\".", + "הנה מה שרצה לומר התיו\"ט, שגם הר\"ש והרע\"ב הולכים בשיטת הרמב\"ם, דאם מתכוין להעבות את האילן הנשאר אסור, ומה שנקטו כאן \"כדי שיגדל ויתעבה\" היינו במדל דעלמא, זהו דוחק מבואר. וכמעט מן הנמנע לפרש כן, שיאמרו הר\"ש והרע\"ב בלשון שמביא לידי תקלת איסור בכאן, רק כדי לפרש לשון מדל דעלמא, שאינו שייך כאן, ומה ששייך כאן לדינא, דהיינו שהוא נוטלם לצורך עצים, זה ישמיטו ויחסרו מן הספר. ובפרט שאין לנו שום צורך לעניננו הפירוש לאיזה טעם עושים את פעולה זו, שנקראת מדל, בעלמא. ומה יתן ומה יוסיף אם יפרשו ידיעה זו של דרך העבודה, אשר אינה נוגעת כלל אל הענין, ועוד היא מכשלת את הקורא. ועל מה שכתב, שקצת יש לדקדק כן מדבריהם בסוף המשנה וכו', סיים: \"ומ\"מ הי' להם לפרש כן ברישא\", - ולכן באמת אין לדקדק מדבריהם כלל, ועל־כן באמת לא פרשו כך ברישא, מפני שאין זו כונתם כלל מסיומם בסיפא להוכיח על הרישא, שצריך שתהי' כונתו לעצים.", + "אבל פירוש הדבר פשוט הוא: ישנם כאן שני דינים: א) דין מדל, נחלקו בו בית שמאי ובית הלל, וב') דין מחליק, שהכל מודים עד שיגום, אבל לשרש אסור. ההפרש שביניהם בזה כך הוא: מדל הוא אחד או שנים, וע\"ז כתבו הר\"ש והרע\"ב ברישא, שכשהזיתים מקורבים זה לזה יותר מדאי נוטל אחד ומניח שנים, או נוטל שנים ומניח אחד, כדי שיגדיל ויתעבה. הרי בזה יש מקום רק לעבודת האילן, ולא לעבודת קרקע, כי הוא אינו חפץ להשתמש בזה בקרקע, רק לתן להזיתים, שהם נטועים בדוחק ומקורבים זה לזה יותר מדאי, את הריוח הצריך להם, כדי שיגדלו ע\"פ טבעם. ובזה יש לומר, שכיון שדוחק המקום שלהם הלא הוא מזיק להם, שאינם יכולים להתפשט ביניקתם, כראוי להם ע\"פ הטבע, א\"כ כשנוטל אלה הזיתים, כדי שלא ידחקו את שיעור יניקתם של האחרים, ולמען יהיו לו זיתים בריאים, שמתגדלים כפי טבעם הקבוע, בהיות להם שיעור יניקה והתפשטות כראוי, אין זה בכלל לאברויי אילנא. כי אברויי אילנא הוא דוקא שהוא משביח, ע\"י פעולות ידועות, את האילן יותר משיעור גידולו ע\"פ הטבע, אבל כאן, שהגידול הטבעי דורש, שכל אילן יהי' לו שיעור יניקה כדי צרכו, וכאן נתעותה המלאכה ונטעו הזיתים זה בגבולו של זה, ואין לכ\"א שיעור יניקה כדי צרכו, סברת הר\"ש והרע\"ב היא, שכשהוא עוקר אלה הזיתים, כדי שתהיה להם לזיתיו העיקריים היניקה הראויה להם, זה נקרא לאוקמי אילנא, כלומר, להסיר ממנו ההיזק ולהעמידו על דרך גדולו הטבעי. שבודאי כשעושים פעולה של לאוקמי אילנא פועל ע\"ז כח הצומח להוסיף עליו לפי טבעו, וגם זהו כן.", + "אבל זה אינו שייך רק במדל, דהיינו בעקירת אחד או שנים, שמזדמן לפעמים, בדרך רחוק, שבאו גם שנים בתוך גבול שיעור היניקה הנדרשת להאחר. אבל במחליק, שהוא עקירת שלשה זה בצד זה, סבירא להו שאין סברא כלל שהוא עושה זה כדי להשיב את הזית על טבע גידולו, אלא הוא עושה זה להשביח את הקרקע, לנטע או לזרע גידולים אחרים במקומם, והרי זו ודאי עבודת הקרקע האסורה. על־כן כתבו על דברי המשנה \"מתוך של חבירו אף המחליק ישרש\", - שזהו ההיתר שצריך להיות נשנה אליבא דבית הלל ג\"כ, על של חבירו, -: \"דלא עביד איניש שיתקן קרקע חבירו וידוע דלעצים הוא מכוין\". כי במחליק, אם אינו מכוין לעצים, אין כאן כ\"א עבודת־האדמה פשוטה, באין שום היתר. לכן סיימו דצריך לעצים, ואין זה נוגע כלל לדבריהם ברישא, שהם עסוקים שם במדל; אשר ע\"כ דייקו בלשונם, שהוא אינו להרוחה בעלמא, אלא כשהזיתים מקורבים יותר מדאי, שאין האילן יכול להיות גדל כפי טבעו, וגרעונו נחשב הוא לגרעון ומארה חוץ לטבע, לכן כשהוא מפנה לו את מקומו הוא מקימו על טבעו והוי בכלל לאוקמי אילנא.", + "ומ\"ש התיו\"ט, ש\"אין טעם יפה לחלק, כיון דזימור וכריתת האילן מדאורייתא בין בכרם ובין בשאר אילנות וכו', ומה לי שמזמר וכורת מקצת מהאילן כדי שיגדל הוא או שכורת אילן אחד כדי שיגדל השני\", - זהו ודאי תמוה. דמשמע מדבריו אלה, שפשוט לו שזה שכורת אילן אחד כדי שיגדל השני הוא ג\"כ איסור דאורייתא, וזה בודאי ליתא, שהרי קיי\"ל שרק אותן שני אבות ותולדות הם מה\"ת, ושאר תולדות, אפילו אם הן דומות להם ממש בתועלתן, אינן אסורות כ\"א מדרבנן; ולא עוד אלא אפילו תולדה המפורשת בתורה ויש לה, לתולדה זו, אב, שאינו מפורש, אין אסור זה האב שלה כ\"א מדרבנן. שהרי זמירה אסורה מן התורה והיא תולדה מכלל זריעה, - וכדכתב הרמב\"ם בפ\"א ה\"ג, - ולענין שבת היא בכלל נוטע ג\"כ, ונוטע הוי בודאי אב לגבה, ומ\"מ בשביעית, שפרטה תורה אבות ותולדות, דוקא זמירה אסורה מן התורה ונוטע ממש אינו אסור כ\"א מדרבנן, וכמבואר בד' הרמב\"ם בפ\"א ה\"ד, שהנוטע מכין אותו מכת מרדות מדבריהם, אע\"פ שהפעולה היוצאת מהזמירה, דהיינו התעבות האילן או שבח הפירות, הלא כיוצא בזה ויותר מזה יוצא ע\"י הנטיעה, מ\"מ אינה אסורה כ\"א מדרבנן. לכן דבריו אלה של תיו\"ט אינם מדויקים, ולא עדיף מה שנוטל, ביחוד מה שהוא נוטל ולא כורת אותו, כציור התיו\"ט, אילן אחד כדי שיגדל השני, מנטיעה גמורה, שבודאי היא כדי שיגדל האילן, ומ\"מ כיון שהיא משונה בצורתה מהזמירה הוי מדרבנן, ואע\"פ ששינויה הוא לשבח, והי' ראוי לדון דין ק\"ו לאסור מה\"ת, מ\"מ אין לנו כאן שום סברא, שע\"כ פרטה התורה דוקא את אלה האבות והתולדות, לומר הני אסר רחמנא ואידך שרו ומדרבנן בעלמא הוא דאסירא. על־כן אפילו אם ניתן להתוי\"ט סברא דילי', שגם הר\"ש והרע\"ב סבירא להו כשיטת הרמב\"ם, דבעי גבי מדל שיתכוין לעצים דוקא, מ\"מ אין כאן איסור מה\"ת אלא מדרבנן, ככל יתר העבודות השנויות לאיסור, שחוץ משני האבות והתולדות שבתורה.", + "שוב ראיתי, שבתו\"ח העיר בשם הר\"ז על תכן דחית דקדוקו של תוי\"ט. ומ\"מ אין ביהמ\"ד בלא חידוש. וכן במשנה ו', המזנב בגפנים והקוצץ קנים, פי' הרע\"ב: \"מקטע זנבות הגפנים, כדי שיעבה הגזע ויגדל ויגבר כחו, וכן הקוצץ קנים, כדי שיתעבו ויוסיף כחם\". לכאורה מזנב זה הוא ממש זומר, ולפ\"ד תוי\"ט, שעל פי התועלת היוצאת מן הפעולה נדון דהויא בכלל זמירה מה\"ת, הרי כאן זימור ממש - ואיך הי' מותר ? א\"ו משמע, שמ\"מ כיון שאין הפעולה דומה ממש לפעולת הזימור אין זה איסור תורה, ומשו\"ה ישנם דברים שהתירו חכמים. והרע\"ב לטעמיה, דס\"ל דגבי מדל מותר אפי' כשמתכוין כדי שיתעבה האילן, משום שאינו נראה כ\"כ כעבודה, ונראה שגם במזנב גפנים הוא הטעם, שלא גזרו חכמים אפי' כשמתכוין לשם הגדלת האילן להעבותו, משום שאין כאן איסור תורה, שאין זה בכלל זימור. וכיון שגם הצריכים לעצים עושים כן, היינו טעמיה דר\"י הגלילי שצריך איזה היכר של הרחקת טפח, שיהיה נראה שאינו עושה זה לשם עבודה, כי העושים לשם עבודה היו גוממים לגמרי, ור' עקיבא ס\"ל דמותר לגמרי, דכיון שאין כאן משום מראית עין, משום שיש לתלות דלעצים קא מכוין, על־כן לא חשו בזה משום עבודה, כיון שאין כאן איסור תורה, שהרי אין זה אותו הזימור שאסרה תורה.", + "ולדעת הרמב\"ם, דס\"ל גבי מדל דבעינן דוקא שמתכוין לעצים, לכאורה ה\"נ גבי מזנב בגפנים וקוצץ קנים צ\"ל דמיירי כשמתכוין לעצים, ואם מכוין לעבודה י\"ל דאסור. אבל גם בפי' המשנה וגם במשנה תורה לא הזכיר כאן גבי המזנב בגפנים, דבעינן דוקא שצריך לעצים. ואולי סמך על מה שפרש במדל. ומ\"מ אינו מוכרח, דיש לומר, שגם הוא מודה באמת, שאין כאן כ\"א איסור דרבנן ובמקום שאין כאן מראית־עין של עבודה לא גזרו, אלא דס\"ל דבמדל ניכר הדבר שהוא משום שבח האילן, שהרי אין דרך, וגם איסור הוא ע\"פ רוב, לעקור אילני מאכל לעצים, מלבד באופנים רחוקים, כגון דקלא דלא טעין קבא וכה\"ג כב\"ק צ\"א ב', לכן אסור מדרבנן משום עבודה, אבל במזנב, שאינו עוקר ואין שם הוכחה שאינו מתכוין לעצים, יש לומר שלא גזרו ע\"ז חכמים. ואינה דומה עבודה זו, של זינוב הגפנים, לכל העבודות השנויות בברייתא, שאמרו עליהן שאסורות מדרבנן וקרא אסמכתא בעלמא, כגון אין מזבלין, ואין מפרקין, ואין מאבקין, ואין מעשנין באילן, וכן לא יקשקש תחת הזיתים, ולא יעדר תחת הגפנים, ולא ימלא נקעים מים, ולא יעשה עוגיות (מו\"ק ג' א'), שכל אלו ניכרות שהן לעבודה, אבל זינוב הגפנים, כיון שאינו ניכר שהוא לעבודה, - ואולי עוד הי' רוב פעולה כזו לעצים, או עכ\"פ מחצה למחצה, - י\"ל שלא גזרו על זה. עכ\"פ מוכח מכ\"ז, שאם יש שינוי בצורת הזמירה הוא מוציא את זמירה זו מכלל איסור תורה. שבודאי אם הי' איסור תורה, לא מיבעי שלא הי' שום מקום להתיר כיון שהוא מתכוין לצורך עבודה, כד' הרע\"ב, ומסתמא גם הר\"ש אזיל בשיטה זו, אלא שסמך על מה שפי' במשנה ד' בהמדל, - וכ\"כ גם הגר\"א ב\"שנות אלי'\" כד' הרע\"ב: \"המזנב היינו שמקצץ זנבות הגפנים כדי שיעלה הגזע ויגביר\" -, אלא אפי' אם הי' מכוין לעצים אין מקום להתיר באיסור תורה עכ\"פ לשיטת התוספות (סנהדרין כ\"ו) דלעיל, דמ\"מ כיון שהוא משביח בזה את האילן איכא איסורא. (ותוס' לטעמייהו אזלי דס\"ל דאמרינן פסיק־רישא בכל איסורי תורה, דמוכח דהכי סבירא להו מהא דמוכרי כסות מוכרין כדרכן ובלבד שלא יתכונו בחמה מפני החמה ובגשמים מפני הגשמים (שבת כ\"ט ב'), שכתבו על זה (שם ד\"ה ובלבד): \"ובענין דלא הוי פסיק רישא, כגון שהוא לובש מלבושים אחרים להגין עליו מפני החמה ומפני הצינה\"). א\"כ בשלמא באיסור דרבנן י\"ל דלא גזרו רבנן בכה\"ג, או אולי לא אמרינן כלל פסיק־ רישא גבי איסור דרבנן באינו מתכוין, או עכ\"פ בשביעית באופן זה לא גזרו, אבל אם נאמר, שהכל הוא בכלל איסור זמירה של תורה, כדמשמע מפשטם של דברי תוי\"ט, ולא איכפת לן כלל בשינוי שיש בצורת העבודה, אז לא היה מועיל כלל בשו\"א מה שהוא מתכוין לעצים, וביחוד מוכרח הוא לפי דברי ר' עקיבא, דקיי\"ל כותי', שקוצץ בקרדום או במגל ובמגירה ובכל מה שירצה. אלא מוכרח הדבר, שאין זו זמירה כלל, אע\"פ שהיא עבודה לצורך האילן, מפני שזמירה יש לה צורתה המיוחדת. א\"כ זמירה הנהוגה בימינו, שהיא משונה מזמירה שהיתה נוהגת בימים הראשונים, היא יותר דומה לפיסול או לזינוב, דמותר לד' הרע\"ב אפי' אם מכוין לעבות העץ ולהגביר כחו, שזהו באמת עיקר הכונה. ועכ\"פ אף לדעת האוסרים אין כאן לתא דאורייתא והויא ככל מלאכות דרבנן..", + "נוסף ע\"ז דעת רש\"י בריש מו\"ק דזימור הוא רק קציצת ענפים יבשים, ושאר אפני כריתת ענפים אינם לפ\"ז בכלל זימור.", + "[מיהו י\"ל, כיון שהזינוב, שחותכים לשם הארכת ימי האילן, הוא משונה בצורתו מהזמירה האמורה בתורה, שהיא היתה כריתת ראשי הענפים, וזה מועיל רק להרבות הפירות, אבל קציצת כל הענפים והשארת חלק קטן של מקצתן מועילה בעקרה להאריך ימיו של האילן, שלא יחרב, פשוט דהוי כלאוקמי, דהיינו להעמידו על ימיו הקצובים לו בטבעו, כשיסירו ממנו את המונעים, הממהרים את קץ גדולו ופסקו לחיותו. וביותר מסתבר לומר דהוי לאוקמי בגפנים המורכבים, שהגזע מצד עצמו הוא עץ חזק בטבעו, אלא שהוא עושה פירות מועטים וכחושים, והי' מתקיים מצד עצמו זמן גדול, אלא שהכחות, שענבי ההרכבה שואבים ממנו, גורמים לו לקרב קצו, שנכון הדבר לומר שההצלה ע\"י כריתת הענפים, כשהיא מכוונת לתן לגזע את מעלת טבעו ולהבריח ממנו את הנזק הבא מצדם, הויא בכלל לאוקמי אילנא. ומחולק זימור זה מזמירה של תורה, שעיקרה היא קציצת ראשי הענפים, כדי להרבות את הפירות של שנה זו. ויפה העירני ידידי הרב המאור הגדול מו\"ה זלמן ש\"ך נ\"י חד מרבני בד\"צ שי', מדברי הרמב\"ן במלחמות, פרק לולב הגזול גבי הדס שנקטם ראשו, שכתב שם לענינו: \"שהענפים הגדולים, שדרכן של כורמים לזמור אותן ולקוץ ראשן בכל שנה, כדי שיוסיפו, הן הנקראים 'דליות', והענפים השלמים נקראים 'בדים' או 'פארות' במקרא ויונתן ב\"ע תרגם: 'ועוברתיה', וכן תרגם אונקלס זמורה והוא הענף שכסחו ראשו ועל שם שנזמר נקרא כן, וכן תרגומו - על שם שהעבירו ממנה קצתה נקראת עוברתא. ומן הלשון הזה של 'דליות' אמרו חכמים 'המדלה בגפנים' וכולם לשון זימור וכיסוח\". נראה שהיה דבר פשוט, שהזמירה היא דוקא חתיכת ראש הענף, שהיא כדי להוסיף פריו של הגפן, וכך היא באמת עד היום שיטת הזמירה הישנה הנהוגה אצל הערבים. אבל מה שחותכין את כל הענף, ומשאירים רק מקצתו, עיקר החיתוך הוא כדי לשמור על בריאותו של האילן ואורך ימיו, ויש לומר שאין בזה אותו חומר של הזמירה האמורה בתורה. ומ\"מ צריך ודאי לשנות, מדרך החתיכה של שאר השנים. וחקרתי על דרכי שינויים האפשריים להעשות בזה, באופן שלא יתקלקלו הגפנים, ואך את זה מצאתי לאפשר: דהיינו, מה שדרך חתיכת הזמירה של כל השנים היא חתיכה ישרה, כחותך את הצנון וכיוצא בזה, יעשה בשביעית את החתך באלכסון כקולמוס; והוי כה\"ג דירושלמי דמכילתין (פ\"ד הלכה ה'): \"מקום שנהגו להחליק ידריג, לדרג יחליק\", וה\"נ דכותה. אמנם בספרי־לעז ממומחים לחכמת־הנטעים ראיתי, שהזמירה הנהוגה כעת ע\"פ השיטה החדשה, שהיא לקצץ את כל הענף, ולהשאיר ממנו רק חלק קטן, הכל לפי שנותיו של הגפן, היא ג\"כ מיוחדת להוסיף פירות. אבל מומחים ונאמנים מאחינו האכרים בארצנו הקדושה העידו לי מפי הנסיון, שהפירות יותר מרובים הם בשנה זו עצמה בלא זמירה זו, אלא שהגפן נחרב לשנים הבאות. וביחוד נסה זאת בפועל ידידי הרה\"ג המפורסם בתו\"י מו\"ה צבי הירש קאהן נ\"י, כורם ויוקב במושבה רחובות ת\"ו. ואולי שונה בזה טבע הגידול של גפני אה\"ק מטבע הגידול האירופי, שחכמי העמים מטפלים בו. ועכ\"פ אין ראוי לסמוך ע\"ז כ\"א במקום הפסד גדול ושעת הדחק, כשא\"א בענין אחר, ועם זה כל היכי דאפשר ראוי ליתן לפועלי ישראל אותן העבודות המותרות בלא פקפוק, ועכ\"פ שאין עליהן לתא לאורייתא, לאותם הסומכים על היתר ההפקעה ע\"י המכירה הנהוגה, ומלאכות כאלה שיש בהן חששות של איסור, וביחוד חשש איסור מלאכה של תורה, נכון לתן אותן לחלק הנכרים שכפי הנהוג עכשיו עובדים גם הם במושבות ישראל] *) נדפס בהשמטות ל\"שבת הראץ\" הוצאה ראשונה.." + ], + [ + "לפ\"א ה\"ה, אות ל\"ה ל\"ו", + "[כל מה שהוא בשביל הפירות אסור לעשות גם עבודה של לאוקמי, דהפירות של שנה זו רחמנא אפקרינהו, ולכן אין מעשנין את האילן להמית התולעים, דאיירי בתולעים המזיקים להפירות, וכמ\"ש הר\"מ בפירושו. והא דהתיר ר\"ש הסרת עלה מהאשכול כבר פי' הגר\"א בש\"א ע\"פ הירושלמי, שהסרת העלה היא פעולה שלא יתקלקל האילן. ולפ\"ד ה\"ר יהוסף ז\"ל, המובא בפי' מלאכת שלמה שם ספ\"ב שממרסין באורז מיירי בהשריש מערב שביעית, י\"ל דה\"נ מיירי באשכול שצמח בע\"ש, ודייק אשכול שוא עבודת פרי דוקא, והר\"ז בכלל פטומי פירי. אבל לפרות שביעית עכ\"פ אסור, ואין חלוק בזה אם התולעת או הקוץ כבר ישנו על הפרי או לא.", + "וכן כל השקאת ירקות וזרעים יש להתיר דוקא כשהיא לצורך הקרקע, שאם לא ישקוה תעשה מלחה ותהי' גרועה גם לשנה הבאה, או שיש צורך להוצאת ירקות למוצאי שביעית, אבל בשביל הירקות עצמן שהם שביעית לא מצינו היתר. וכ\"נ בדשאים ושושנים, שיש להשקות דוקא אם הם מתקיימים גם בשנה שאחר שביעית, או שיצאו ונגמרו כבר בע\"ש, אך לא למה שיוצא בשביעית, דרחמנא אפקרי' ול\"ש להתיר עבודה בשביל הפסדם. וכ\"מ במו\"ק ו' ע\"ב רש\"י ד\"ה כדי]. *) נדפס בהערות לקונט' הלכות שביעית להרב ר\"מ טוקוצינסקי שליט\"א.." + ], + [ + "לפ\"א ה\"ז", + "[ההיתר בעידור גפנים הוא בסתמא, דכל סתם הוא לאוקמי, וכשיודע שא\"צ לעידור י\"ל דמודה הרמב\"ם להאוסרים אבל בסתם וק\"ו כשיודע שהוא לאוקמי כדאי הוא הרמב\"ם לסמוך עליו, ובפרט כי חפירה ודאי דרבנן, אף אם נאמר דחרישת מן התורה, ולפ\"ז גם בשאר אילנות אם הוא יודע שאם לא יחפור סביבותם, שמותר לחפור, והנ\"מ בין גפנים לשאר אילנות הוא רק בסתמא]. *) נדפס בהערות לקונט' הלכות שביעית להרב ר\"מ טוקוצינסקי שליט\"א.." + ], + [ + "לפ\"א הי\"ג, אות ע\"ח", + "[מה שכ' הרהמ\"ח בפאה\"ש, ביש\"ר סי' כ' סקל\"ד, ע\"ד הרע\"ב, שפירש שנתקווצה שנטלו קוציה, ושניטייבה היינו שחרש היטב, שכל העם חורשין פ\"א והוא חרש שתי פעמים, ומיירי בשעה שהמלכות אונסת בשביל ארנונא, שהם דברי שגגה, ל\"נ לע\"ד. וכל מה שהרחיק את פירוש הרע\"ב אינו מוכרח, דאע\"ג דבירושלמי מביא שני פירושים על שנתקווצה: \"תמן אמרינן כשנטלו קוציה. ורבנן דהכא אמרין בשחרש\", ואח\"כ מקשה על דעתייהו דרבנן דהכא: \"איזהו הטייב, כל העם חורשין פ\"א והוא חורש שתי פעמים\", אין זה מוכרח שאם נפרש שנתקווצה שנטלו קוציה אין לפרש שניטייבה על חרישה של שתי פעמים, אלא שאם נפרש שנתקווצה שחרש, והיינו חרישה אחת להסרת הקוצים, מוכרחים אנו לומר שטייבה שחרש שתי פעמים, אבל היה מקום לפרש שחרש ג\"כ אפילו פ\"א, אבל גם לרבנן דתמן, שמפרשים שנתקווצה שניטלו קוציה, שהוא הפירוש הפשוט ביותר, שהכריע כן הרע\"ב לפרש ע\"י פשט המשנה, מ\"מ אין אנו מוכרחים לעשות פלוגתא חדשה בפירוש של ניטייבה, וי\"ל שגם הם מודים, שניטייבה משמע דוקא חרישה של שתי פעמים, אלא שקשה הדבר למה מחלקים בין חרישה של פ\"א לחרישה של שתי פעמים, ומשו\"ה מפרש דמיירי שהמלכות אונסת משום ארנונא, ואז התירו כפי ההכרח חרישה של פ\"א, כדי נטילות הקוצים וזריעה של הכרח. וכזה פירש ג\"כ הרידב\"ז בצדק במקומו, והעיר שהוא מקור לדברי הרמב\"ם, שבמקום אנסין התירו רק כפי מה שצריכין עבדי המלך בלבד, דהיינו זריעה מועטת. ותמוה מאד מה שהקשה שם הרהמ\"ח בפאה\"ש, דאיך שייך לפרש ענין שהמלכות אונסת על זמן המשנה, משום שהיא עובדא שחידש רבי ינאי, שהי' אח\"כ, - והרי בסוגיא דסנהדרין, שהובא ג\"כ בדבריו, מפורש הוא שהגמ' עצמה מפרש משרבו האנסין, האמור במתניתין, משום ארנונא, וסמיך לה על כדמכריז רבי ינאי, וע\"כ שהיו אונסין כאלה ג\"כ בדורות הקודמים, והיו נוהגין כן, ואח\"כ פסקו האונסין ושוב נתחדשו בימי רבי ינאי, והוצרך להכריז להזכיר את ההוראה הישנה. ולדינא שמעינן מינה, דלכי נקיט במתניתין החרישה בלשון של טיוב כדי להורות על חרישה טובה של שתי פעמים, לפחות, משום דמיירי כשהמלכות אונסת, ופ\"א הותר משום ארנונא, א\"כ בשאר שנים, שאין בהן משום ארנונא, גם בפ\"א ג\"כ לא תזרע, ומשו\"ה סתם ג\"כ הרמב\"ם כאן סתם החורש את שדהו] *) נדפס בהערות לס' פאת השלחן, הוצאת הרא\"מ לונץ ז\"ל.." + ], + [ + "לפ\"א הי\"ד, אות פ\"ה", + "[מה שמפרש הרהמ\"ח בפאה\"ש סי' כ' ס\"ק ל\"ח ל\"ט, במעביר קוצים וסקל אבנים, לדעת הרמב\"ם ג\"כ, דמיירי דוקא בתלושים ולא במחוברים, אינו מוכרח, וכל כה\"ג דרכו של רבינו לפרש. ובאמת החילוק שבין דאורייתא לרבנן, שנראה בדברי התוס' במו\"ק ובבכורות ובגיטין שם, לא נראה לדעת הרמב\"ם, דנקיט כרבא, דכל התולדות ושאר אבות חוץ מהמפורשים אינם אסורים כ\"א מדרבנן, ועל כרחינו אנחנו צריכין לחילוק אחר. ונראה שהר\"מ מפרש החילוק, לענין גזירה זו שלא תזרע למו\"ש, בין אם המלאכה שנעשתה בשביעית הכינה כבר את הקרקע לנטיעה, ואז אסור לזרע במו\"ש, ואם עדיין חסר הכשר של היתר לעשות במו\"ש לא גזרו ע\"ז בכה\"ג. ומדויק הלשון שבחורש או נרה או זבלה בשביעית כתב \"שתהא יפה לזריעה\", ובהיתר של העברת קוצים וסיקול אבנים כתב \"כדי לתקנה במו\"ש\", דמשמע שתיקן אותה, אבל מ\"מ עדיין אינה יפה לזריעה, וצריכה הכשרים אחרים, ומשו\"ה לא קנסו בזה שלא תזרע למו\"ש]. *) נדפס בהערות לס' פאת השלחן, הוצאת הרא\"מ לונץ ז\"ל.." + ], + [ + "לפ\"ב ה\"א", + "[כל מה שהאריך הרהמ\"ח בפאה\"ש בביש\"ר סי' כ\"א סק\"א, למצא מקור ללשון הרמב\"ם, שהקדים לפרטי ההלכות, שמתבארים והולכים בפרק זה, בענין הוצאת זבלים ואופן האשפתות, את הכלל שלא יוציא אדם זבלים, אינו מחוור. והעיקר הוא כד' הכס\"מ, שנלמד ממה שיבא, דהיינו שמתוך הפרטים של אופני ההיתר אנו למדים שיש איסור להוציא זבלים, ולתן לתוך השדה, אפלו להניחם שם שלא לשם זבול השדה. אמנם מה שדייק רבינו לכתוב \"מחצירו\", זהו חידוש מפני שהי' מקום לאמר שיאמרו לנקר חצירו הוא צריך, ולא יהי' כאן משום מראית העין, כה\"ג דחולין (מ\"א ב') בשוחט והדם יורד לגומא, קמ\"ל דלא אמרינן הכא היתר זה, וגם מחצירו אסור. וזה באמת למד רבינו מסוגית הירוש', דבעי מהו שיהא מותר לעשות אשפה על פתח חצירו, וש\"מ דגם מה שחצרו לפניו י\"ל דלא מהני, וק\"ו להוציא לשדהו, דודאי לא מהני מה שההוצאה היא מן החצר, זולתי ע\"פ האופנים המותרים, שמתבארים והולכים לפנינו. ומ\"מ ממה שכתב הרמב\"ם \"ויתן בתוך שדהו\" למדנו, שאין איסור כ\"א בנתינה לתוך השדה, ולא בעשית אשפה על פתח חצירו, וממילא מש\"כ \"ואם הוציא להעמיד ממנו אשפה מותר\" כונתו, שאפילו בשדה מותר, ואח\"כ מבאר מתי מותר, דהיינו משיפסקו עובדי עבודה, עד שיעבור זמן שמזבלין בו לעבודת הארץ. ולא מסתבר כלל לפרש הא דהעמיד ממנו אשפה מותר, דלא על שדהו כמו שביאר הרהמ\"ח שם, דל\"ל להרמב\"ם לומר היתר, ועדיין לא אמר איסור כלל כ\"א על שדהו, ותו דעיקר חסר מן הספר ולא הזכיר כלל דמיירי במק\"א. אמנם הדברים הם כמשמעם כמש\"כ, ולא שייך לומר גבי ההיתר \"בתוך שדהו\", דק\"ו דשלא בתוך שדהו אין כאן שום איסור, רק אח\"כ, כשמגדיר באיזה אופן אסור, חזר לשנות שלא יעשה אשפה בתוך שדהו, רק בזמן המותר ובאופן המותר].*) נדפס בהערות לס' פאת השלחן, הוצאת הרא\"מ לונץ ז\"ל.." + ], + [ + "לפ\"ד ה\"ו", + "[י\"א, שאין שום זמן להיתר ספיחי שביעית אלא שהם אסורים לעולם, אלא שאם לא נעקרו ונתגדלו אח\"כ בשמינית עד שרבו גידולי היתר על האיסור אז הן מותרין, ובעל דעה זו סובר שאין לנו גבול של היתר לאותן הספיחין עצמן שכבר נאסרו, אלא לתבן ולקש של שביעית, שלאחר שתרד רביעה שניה מותרין הן, ובטלה מהם קדושת שביעית, מפני שכל מה שנמצא מהן בשדה נסרח ע\"י הגשמים. זוהי דעת הראב\"ד, שהבאתיה בפנים הספר במקומה (פ\"ד ה\"ו), והרהמ\"ח בפאה\"ש סכ\"ב ס\"ו שלא חש להביאה, נראה משום שטעם השגתו היא מפני שכתב שלא מצא דין זה כלל, לא במשנה ולא בתוספתא ולא בירושלמי, וכיון שהוא שנוי לפנינו בפ\"ב דדמאי בירושלמי אין לחוש לדעה זו. ומ\"מ לא נפלאת היא לומר, שהראב\"ד ידע מד' ירושלמי הללו, אלא דלא ניח\"ל להעמיד אותם כלל בדין ספיחי שביעית, שאז משמע פשט הענין, שעצם האיסור חוזר להיתר, מה שהוא רחוק מהסברא, ומפרש שכל הענין עסוק בדמאי לענין בית שאן, דעסוק שם בסוגיא דירושלמי בזה, וס\"ל דגם המינים האסורים יש בספיחים שלהם זמנים שהם של היתר, שאם מכיר שהם ספיחים חזקתם שהם באים מבית שאן עצמה, שאין דרך להביא ספיחין מא\"י לבית שאן, כ\"א מראש השנה עד חנוכה, ומשו\"ה אז הוא איסור ספיחין משום דמאי, ומהחנוכה עד העצרת לא הי' הדרך להביא מא\"י, ומתוך כך אז האיסור מרובה על ההיתר, ואין כאן ענין לשביעית כלל. וכן מוכיחין קצת הדברים בענין זה, שאמר למעלה שם: וקפלוטות מן העצרת עד חנוכה איסור רבה על ההיתר, מן החנוכה עד העצרת היתר רבה על האיסור, היינו שמעצרת עד חנוכה דרכן להביא מא\"י, ומהחנוכה עד העצרת אין דרכן להביא כ\"כ, וה\"ה בספיחין, שאין דרכן להביא תמיד, שי\"ל שאינם יפים כ\"כ כמו פירות הנזרעים, ע\"כ אין דרכן להביאם כ\"א בזמנים שאין השוק מלא כ\"כ מהפירות שהוציאו מהאוצרות. עכ\"פ, כיון שיש דרך לישב, שהראב\"ד לא נעלמו ממנו דברי הירושלמי, והמחלוקת תלויה בפירושים, ראוי להביא ג\"כ את דעתו ז\"ל, ככל דברי רבותינו הראשונים ז\"ל, ואלו ואלו דא\"ח.] *) נדפס בהערות לס' פאת השלחן, הוצאת הרא\"מ לונץ ז\"ל.." + ], + [ + "לפ\"ד הי\"ב", + "[תפוה\"ז והלימונים אע\"פ שגם הם צריכים להשקאה כמו האתרוג בכ\"ז הרבה הם חלוקים זמ\"ז, א) תפוח־הזהב והלימון כשיתגדל בשעורו לא יוסיף עוד להתגדל משא\"כ האתרוג שצומח וגדל בכל משך השנה וגם בשנה השני', ב) וגם בהחנטה נשתנה אילן אתרוג שחונט כמעט בכל השנה וגם בעת שיגדלו ויקצרו פירותיו. ולכן יש להקל לילך בהם רק אחר החנטה, דכנראה כל עיקר גדולם הוא מהעלאת שרף האילן של שנת החנטה כמו שאר פירות האילן, משא\"כ אתרוג שדומה לירקות, וע' רש\"י ר\"ה י\"ד.] *) נדפס בהערות לקונט' הלכות שביעית להרב רי\"מ טוקצינסקי שליט\"א.." + ], + [ + "לפ\"ד הי\"ט", + "[ביארתי ע\"פ הר\"ש, שדוקא בקרדומות מותר לעקרן, שאע\"פ שהם של מתכת מ\"מ יש כאן קצת שינוי, משום שדרך עבודת הארץ היא במרא וחצינא או במעדר, אלא שאין זה שינוי גדול כ\"כ, כמו מארופות של עץ. ונראה לי שדוקא בזה האופן של השינוי מותר, דהיינו שינוי בצורתו של הכלי, שהוא פועל על אופן העבודה, שהדרך הוא לחפור בארץ בכלי שאינו כצורת הקרדום, וזהו חשוב שינוי ניכר, ואע\"פ שהחומר הוא אותו החומר עצמו, שעושים בו את כלי העבודה בכל השנים, דהיינו מתכת, אין בכך כלום, אבל אם יחפור במארופות, שהן בצורה זו עצמה, שדרך לחפור בה בעבודת הקרקע של כל השנים, אע\"פ שהוא עושה שינוי בחומר הכלי, שבכל השנים היא של מתכת, ועכשיו של עץ, אין שינוי זה חשוב כ\"כ להתיר על ידו, שעיקר תכונת העבודה תלויה היא בצורתו של הכלי שעובד בו, ולא בחומר שלו. והנה כ\"ז הוא לשיטת הר\"ש, דס\"ל דטעמא דקרדומות משום שינוי הוא, וכ\"ה מבואר מדבריו במשנה ה' פ\"ה, דאהא דר\"י מתיר ליקח לוף במוצאי שביעית מיד מייתי הא דירושלמי, מ\"ט דר\"י גזרו על הלוף ולא על הירק, פירוש מ\"ט דר\"י, מ\"ש דפליג הכא, ומ\"ש גבי ירק פ\"ו מ\"ד, דאסרינן ליקח ירק במוצאי שביעית עד שיעשה כיוצא בו, ולא פליג ר\"י, ומשני גזרו על הלוף שלא יעקור אותו בשביעית אלא בשינוי, במארופות של עץ לב\"ש ובקרדומות לב\"ה, הלכך מוצאי שביעית לא שכיח דאיסורא ע\"כ. עכ\"פ למדנו, שגם לב\"ה בעינן שינוי, אלא דסגי בשינוי קטן של קרדומות, אע\"פ שהם של מתכת. אבל מלשון הרמב\"ם בפיה\"מ, שכתב בטעמא דמארופות של עץ כדי שישנה, נראה דס\"ל דלב\"ה ל\"ב שינוי כלל, וקרדומות של מתכת א\"ז שינוי, ולשון הר\"ש, שכתב דב\"ש חיישי לעבודת הארץ וב\"ה לא חיישי, הוא מקוצר מאד, דלשיטתו א\"א לומר דב\"ה לא חיישי לעבוה\"א, שהרי גם קרדומות שינוי הוא. ובס' משנה ראשונה האריך לבאר, דלב\"ה א\"צ שום שינוי כלל, ולא חיישי כלל לעבודת הארץ בעקירת לוף, וקרדומות, לאו דוקא אלא דאורחא דמילתא נקיט, וקושיתו אלימא מאד, דלפי' הר\"ש צריך לומר דבלוף בעינן שינוי משום שחוששין לעבודת הארץ, ובשאר ירק לא בעינן שינוי, ולא הובררה לנו שום סברא לומר שיש חילוק בענין איסור עבודת הארץ בין לוף לשאר ירק. אמנם לפי מה שכתב הוא עצמו בדבריו לעיל משנה ב' שם, דלוף דרכו לצמח יותר, י\"ל דשיערו חכמים, שמה שנשאר מהלוף ג\"כ משתבח הוא ע\"י עקירתו חלק ממנו, ע\"י מה שמרפה הארץ, והיא יותר קרובה לעבודה מבשאר ירקות, שאין כח צמיחתם גדול כ\"כ. *) נדפס בהערות לס' פאת השלחן, הוצאת הרא\"מ לונץ ז\"ל.." + ], + [ + "פרק ד' הלכה כ\"ט", + "בעיקר דין פירות שבקרקע של נכרים משמע פשטם של דברי הברייתא דת\"כ (סי' י\"א), שאין קדושת שביעית נוהגת בהם. דתנינן שם: \"לכם ולא לאחרים\", ומשמע פשט הלשון, דקאי על כל מאי דמפרש אח\"כ מענין קדושת הפירות, דדייקינן מקרא דלאכלה, וגם אלקמי' מ\"שבת הארץ\", דאמר ע\"ז (בסי' יו\"ד): מן השבות אתה אוכל ואי אתה אוכל מן המשומר\". וכבר העיר בביאור \"התורה והמצוה\", שאי אפשר לפרש \"לכם ולא לאחרים\" שיהיה אסור להאכיל פירות שביעית לאחרים [מה\"ת], שהרי מפורש אח\"כ שם בברייתא (סי' י\"ד): ולשכירך ולתושבך - מן העכו\"ם; הגרים עמך - לרבות את האכסניא\"; אע\"ג דיש לדחות, שתושב מיירי בעבד כנעני, שהוא מן העכו\"ם ומ\"מ הרי הוא כישראל שחייב בכל המצוות שהאשה חייבת בהן, - אבל הלא גם אכסניא מיירי בעכו\"ם, כמבואר בירושלמי דמאי (פ\"ג ה\"א).", + "אמנם אפשר הי' לכאו' לפרש, שההיתר להאכיל לנכרים בשביעית הוא דוקא לנכרים כאלה, שיש להם איזו שייכות לישראל, שהם שכירים שלהם או תושבים ואכסניא, אבל סתם נכרים דעלמא לא, ותעלה עליהם כונת המיעוט של \"לכם ולא לאחרים\" שלא להתיר להאכילם מפירות שביעית. אבל הא לא מסתבר כלל לומר, שהאיסור להאכיל לנכרים, מצד קדושת שביעית, יותר ע\"י מה שהם שכירים ותושבים או אכסניאתם של ישראל. וכ\"ז שיש לנו לפרש את הפסוקים באופן היותר נאות לסברא ולסתימות דברי חכמים, בודאי עלינו לעשות כן. ע\"כ נראה, שעיקר הכונה, במה שהוצרכנו לרבות תושב ושכיר ואכסניא, הוא שלא נאמר, שיהי' כפורע חוב מפירות שביעית. לפ\"ז, שאר נכרים, שאין בהם משום חוב, הלא ודאי מותר להאכילם מה\"ת, אלא שיש ע\"ז איסור דרבנן משום מעלת קדושת שביעית, ולא גזרו בתושב ושכיר ואכסניא, ולא צריך ריבויא כלל לזה. ובאמת יש אופנים שאסור להאכיל את השכיר, ואז אסור גם לשכיר ישראל, כמבואר בתוספתא (פ\"ה דשביעית) שהובאה בביאור \"התורה והמצוה\" (סי' י\"ד), וכמו שפי' שם דהיינו משום פורע חובו בשביעית, ושפיר קמ\"ל להכי קרא באופנים המותרים שאין בהם משום פריעת חוב, ושאר נכרים מותר לפי זה להאכילם מה\"ת. וע\"כ צריך לפרש את כונת הברייתא, שממעטת לכם ולא לאחרים, דהיינו שאין להם קדושת שביעית. ועוד י\"ל לפ\"ז, שאפילו למ\"ד אין קנין לנכרי להפקיע מידי מעשר, מ\"מ נמי סבר, שיש קנין להפקיע מידי שביעית, דכתיב קרא ע\"ז.", + "אך כל זה הוא מה\"ת, אבל מדרבנן אסור להאכיל לנכרי, כמבואר בתוס' הנ\"ל ובד' הרמב\"ם (פ\"ה הי\"ג). ובזה א\"ש, שלא נעשה מחלוקת, בין תוס' שאין מאכילין לעכו\"ם לתו\"כ שמאכילין לתושבך עכו\"ם, והוא הדין אכסניא של עכו\"ם, וכירושלמי דדמאי הנ\"ל. ומסתבר, שחילוקים אלה מדרבנן, וקרא אתי לפטור של נכרי מקדושת שביעית מן התורה.", + "וי\"ל לפי הנ\"ל, דאפילו האוסרים פירות שביעית של נכרים וס\"ל, דנוהג דין שביעית בקרקעו שבארץ ישראל, גם זהו אליבא דכו\"ע איסור דרבנן. וי\"ל, שעיקר הגזירה באה רק כשהיו רוב השדות של ישראל והיתה מתקימת שבת הארץ כראוי, ורק ע\"י מיעוט השדות של הגוים תתבטל שבת הארץ, ולא יהי' ניכר הבדל משל ישראל לשל נכרים, ויבאו עי\"ז לזלזל בפירות של ישראל ובקדושת שביעית של ישראל בקרקעותיהם. אבל בזמננו, שרוב השדות עדיין ביד נכרים ומיעוטא דמיעוטא הוא ביד ישראל, ורוב היושבים הם ג\"כ נכרים, בעוונותינו, ואין שבת הארץ ניכרת כלל בהמיעוט של ישראל נגד הרוב של נכרים, י\"ל דאין מקום לגזור על של נכרים משום של ישראל, על הרוב משום המיעוט. ואדרבא יש לומר שיותר עדיף מה שנהוג כעת בהוראת שעה להפקיע את דין קדושת שביעית גם מהמיעוט של ישראל, ע\"י מכירה לנכרים בדרך היתר, כדי שלא יכשלו בקדושת שביעית של המיעוט של ישראל, עד אשר ישיב ד' שבותנו ויהיה רוב השדות של ישראל ורוב יושבי הארץ מישראל, ואז על ידי זכר לשביעית של המכירה ושל פרטי הדינים שיהיו נשמרים, כפי האפשרי, תשוב לנו כל קדושת השביעית, לנהוג בהם כדינם ולהחמיר גם בשל נכרים, לפי המחמירים בשל נכרים, שכפי הנראה מפשטן של דברים בכמה מקומות כך היו נהוגים בימים מקדם, כשהי' רוב ישוב א\"י ביד ישראל.", + "ונראה שזה היה גם טעם מנהגם של ישראל בשנים קדמוניות בא\"י, שגם המחמירים לנהוג קדושת שביעית בשל נכרים מעיקר הדין גם הם העידו, שלא הי' כן המנהג בימיהם, וכמו שכתב המבי\"ט בתשובתו (ח\"א סי' כ\"א), שרפו ידיהם מלנהוג איסור בפירות שביעית של נכרים, אלא שהוא תולה הדבר בספק של שנת השמיטה, וכן בתשובתו המובאה בס' \"אבקת־רוכל\" להב\"י (בסי' כ\"ה), שהשיב בה על דברי הב\"י (בסי' כ\"ד). שם כתב הב\"י: \"ומעתה יש לתמוה על שעלה על דעתו לחייב בביעור פירות שדה גוי, שזרעה גוי, אפילו אם היו כמה ראיות, מאחר שרבינו שמשון מורה להיתר. ואף מי שלא ראה דברי רבינו שמשון, מאחר שהרמב\"ם, הוא מאריה דארעא, כתב להתיר, היאיך יעלה על דעת לאסור מפני דברי הגהה אחת, אף אם היה לה טעם, כ\"ש שכבר נתבאר ביטולה, וגם נתבאר, שהוא דברי ספר כפתור ופרח שכתב לתמוה על דברי הרמב\"ם, וכבר נתבאר ביטול תמיהותיו ועמדו דברי הרמב\"ם; וכ\"ש שהוא עצמו חתם דבריו, שלדברי הרב יש לו לשמע, והראיות שהביאו לחייב הביעור כולם נדחו, ואדרבא יש ראיות לפיטור. וכ\"ש במקום שהמנהג פשוט להיתר, כי מעולם לא נשמע על שום אדם בשום עיר מא\"י, שנהג ביעור בשביעית, והא קיי\"ל דכל מקום שהלכה רופפת הלך אחר המנהג, כ\"ש במקום שהלכה מסכמת למנהג, כמו שנתבאר. וכיון שהוא דבר פשוט, שהם פטורים מן הביעור, האיך ימצא ידיו ורגליו הפוטרם מהמעשרות. ואם העלם יעלים עיניו מכל הכתוב ויאמר לא כי אלא הם חייבים בביעור, ועל כן אני פוטרם ממעשרות, נאמר לו אי אתה נאה מקיים, דאנן סהדי שמימיך לא נהגת חיוב ביעור, דא\"כ קלא הוה לה למילתא. וזהו דבר שאין עליו תשובה\". ועל זה השיב שם המבי\"ט, המחמיר בשביעית ומיקל בתרומ\"ע (בסי' כ\"ה): \"ואין לי פה להשיב על קושי זה כי אם בענין הביעור, שאנו מקילים וסומכים על דברי רבינו שמשון הזקן, שכתב, דאע\"ג שיש כאן קדושת שביעית, כדמוכח בדוכתי טובא, איסור הוא ודאי דלא פקע, אלא ביעור הדבר תלוי בממון להפקר ולחלק לעניים, ומצי למימר קא אתינא מכח גברא דלא מצית לאישתעויי דינא בהדיה, כדאמר בשלהי פ\"ק דבכורות גבי לוקח טבלים וכו'. ונראה לי, דמהאי טעמא נמי נקל בדיני סחורה בפירות שביעית, דהא דילפינן \"לאכלה אמר רחמנא ולא לסחורה\" היינו בפירות ישראל, שזכו מן הפקר שדות ישראל, להכי הוא לאכלה ולא לסחורה, אבל מי שלקח בדמים פירות שביעית של גוי הרי תחילתו בסחורה ומצי למימר אתינא מכח גברא וכו'\".", + "הרי הדברים מבוארים דים כמה נדחק הוא ז\"ל לקיים את המנהג, שהי' פשוט להקל בדין קדושת שביעית בקרקע של גוי, מה שהי' לפי דעתו נגד ההלכה.", + "ולדברינו יותר ראוי לומר, שהדבר תלוי בשינוי המצב בין זמן חכמי הש\"ס לבין הדורות המאוחרים, שאז בזמנם הי' רוב השדות, - או רבים עכ\"פ, כדמוכח מירושלמי דמאי (פ\"ב ה\"א),   במחלוקת ר' אלעזר ור' יוחנן, - של ישראל, ועכ\"פ לא נתבטל הישוב היהודי בא\"י מכפי החזקה הקודמת, שהי' רוב השדות של ישראל, לפיכך היו הולכים המנהגים ע\"פ ההלכה הנובעת מגזירה של גוים אטו של ישראל, דהוי גזירת מיעוטא אטו רובא; אבל עתה, שבעוה\"ר נתבטל הישוב לגמרי הרבה שמיטות ויובלות, ורוב הקרקעות הם ביד גוים, אין סברא לגזור רובא משום מיעוטא שביד ישראל. ורק ממדתו של רבי מאיר, דחייש למיעוטא, הוא לגזור מרובים אטו מועטים, אבל פשוט, דלדידן, דלא חיישינן למיעוטא, לא גזרינן בכה\"ג; ואם לא הי' מתבטל הישוב של ישראל בא\"י מאז החלה הגזירה להיות בקרקע של גוים, שאנו צריכים לומר שנגזרה משום רובא דישראל, אז הי' מקום לומר שאע\"פ שבטל הטעם לא בטלה הגזירה, אבל כיון שמאז נתבטל הישוב ונפסק כח הגזירה בפועל י\"ל שפיר, שעכשיו כשחזרו ישראל, כל זמן שהם מועטים וקרקעותיהם מועטים לגבי הגוים, לא שייך לומר שתחול עתה הגזירה, שהיתה בזמן שהמצב הי' אז הפכי ממה שהוא עתה, והי' אז הרוב מישראל. ורק כשיבא הדבר לידי כך, שישוב מצב הישוב לכמו שהיה בעת שהחלה הגזירה, ויהיה רוב הקרקעות שבא\"י של ישראל, אז יהיה צורך לדון בדבר, אם הגזירה, שנתבטלה ע\"י ביטול הישוב, חשיבא מבוטלת, באפן שצריך מנין חדש עליה, או שהיא תשוב ותחול ממילא, מאחר שהיא ראויה לחול מצד הישוב, שחזר להיות כמאז בזמנה.", + "והנה יש מערערים על \"היתר־המכירה\" ואומרים: בזמן חכמי המשנה והגמרא לא נשמע מעולם שהיו מפקיעים דין שביעית, אלא שהיו זהירים בכל הדינים, ואע\"פ שהיו אז הרבה חשודים כדאמרינן (גיטין נ\"ד): נחשדו ישראל על השביעית ולא נחשדו על השבתות; ובירושלמי (סוף פ\"ט דשביעית): חד בר נש הוה חשיד על שמיטתא, אמר לאתתי' אפקין חלתא. א\"ל ההוא גברא חשיד על שמיטתא - ואת אמר אפקין חלתא. א\"ל חלתא מדברי תורה שביעית מדרבן גמליאל וחבריו\", עכ\"פ ודאי שנמצאו רבים חשודים על השביעית, ומ\"מ לא חשו חז\"ל להפקיע הקדושה ע\"י מכירה, - ואיך נחדש זה אנחנו. תלונה זו שקטה לה לפי דברינו למעלה, כי אז, כשהיו רוב או לכה\"פ חלק גדול מאד מהקרקעות של ישראל, הי' נוהג איסור שביעית, - לכה\"פ בדרבנן, משום גזירה מיעוטא אטו רובא דשל ישראל, - גם בשל נכרים, לכן לא הי' אפשר להתנהג בעצה זו של ההפקעה ע\"י המכירה; אבל עכשיו, אחרי שרוב ורובא דרובא של קרקעות א\"י הם בעונינו בידי נכרים, ואחרי שהישוב של ישראל בא\"י נתבטל מאחרי חלות הגזירה בשל נכרים, יש אפשרות להתנהג בעצה זו, וכיון שהדחק גדול עתה עד לאין שיעור, ואם יתנהגו עכשיו עם הפרדסים, הכרמים וכל הפירות העומדים רק לסחורה, שהם העיקר הגדול בפרנסת הארץ ועובדי אדמתה, בכל קדושת שביעית, יתרבה ההפסד באין שיעור ועומד הישוב להתבטל לגמרי חלילה, - בעת כזאת בודאי חובה ומצוה עלינו להתנהג בהוראת שעה ע\"פ הסכמת ב\"ד יפה בעצה של היתר המכירה, עד אשר ירחיב ד' את גבול עמו, ונוכל לקיים כל המצות התלויות בארץ כולן בלא שום הפקעה והערמה כלל.", + "- וזה נראה פשוט לכאורה, שאם נגזרה גזירה באיזו עיר ונהרס שם הישוב ונתבטל, אם חזרה ונתישבה אח\"כ בדורות אחרים שוב אינם חייבים מחדש בגזירת הראשונים, עד שיחדשו עליהם את קבלת הגזירה. והכא נמי דכותיה." + ], + [ + "לפ\"ה ה\"א", + "[הדברים עתיקים אם יש מצוה באכילת פירות שביעית. עי' רמב\"ן בסה\"מ אחר העשין מצוה ג' ובמג\"א שם. ומל' הירושלמי פ\"ח ה\"ב ותוספתא פ\"ו ה\"א \"אין מחייבין אותו לאכול פת שעפשה\" נראה אמנם שהיא מצוה בראוי לאכילה, אך י\"ל שהוא אשגרתא דלישנא דפ\"ט דתרומות הי\"א, ושם מצוה ודאית ודמי לעבודת ביהמ\"ק כפסחים ע\"ג ומברכין עליו כרמב\"ם שלהי ה' תרומות, ודרך אגב נשנית גם בשביעית בלשון זה. אבל בנ\"ד הכוונה בפת שעפשה שמותר לאבדה כיון דלא חזיא לו או להאכילה לבהמה, וכ\"נ מפי' מנחת בכורים. ואם יש מצוה באכילת פ\"ש י\"ל שאסור לשבת בתענית רשות מי שיש לו פ\"ש כ\"ז שלא אכלו]. *) נדפס בהערות לקונט' הלכות שביעית להרב רי\"מ טוקצינסקי שליט\"א.." + ], + [ + "לפ\"ה ה\"ג", + "[ראוי לעורר שאין למלא כוס ההבדלה (מיין של שביעית) יותר ממדתו לסימן ברכה, שנשפך ומאבד פ\"ש, וכן בד' כוסות במנהג שפיכת היין בסימני דצ\"ך, דמבואר בשקלים פ\"ג ה\"ג דיוצאין ביין ש\"ש, ונראה דה\"ה בכל מצוה הטעונה כוס דיוצאין, ואין כאן משום א\"ע מצות חבילות חבילות. ולפי\"ד משנה ראשונה פ\"ח מ\"ז דעיקר טעמא דממעט באכילתן איכא גם בשביעית, י\"ל דלכתחילה אין להבדיל על יין שביעית משום שנוהגין נשים שלא לשתות מכוס ההבדלה וחשיב ממעט באכילתו אם אין המבדיל שותה כל הכוס, ותלוי בדיוק אם דבר מועט מותר לכתחילה, דמד' הרמב\"ם פ\"ה ה\"ד ע\"כ ד' ירושלמי סותרין הדיוקים זא\"ז]. *) נדפס בהערות לקונט' הלכות שביעית להרב רי\"מ טוקצינסקי שליט\"א.." + ], + [ + "לפרק ה' הלכה י\"ג", + "בדין הוצאת פירות שביעית לחו\"ל, שנינו משנה שלמה (שביעית פ\"ו מ\"ה): \"אין מוציאין שמן שרפה ופירות שביעית מהארץ לחו\"ל\". וכתב ע\"ז הר\"ש: \"שמן שריפה\" - שמן תרומה שנטמא ולשריפה עומד, כדאמר בפרק במה מדליקין (ד' כ\"ג ע\"ב), ואשאר שנים קאי דבעי' שריפתו בארץ, ומעלה בעלמא משום גבי קדשים דשרפתם במקומם. וכן בפירות שביעית בעינן ביעור בארץ וסתמא כרשב\"א, דתניא: פירות שביעית שיצאו מחו\"ל לארץ [ - מא\"י לחו\"ל, כצ\"ל; וכן הוגה בהגהות הר\"י לנדא] מתבערין במקום שהן, דברי רבי. רשב\"א אומר מביאין בארץ ומבערין, שנאמר: \"בארצך תהיה כל תבואתה לאכל\". ודבר תימה למאן דפסק בפרק מקום שנהגו (ד' נ\"ב ע\"ב) הלכה [ - אין הלכה צ\"ל, וכן הוגה בהנ\"ל] כרשב\"א, - היכא שבק מתניתין? ושמא לכתחילה אפילו רשב\"א [ - רבי, כן הוגה בהנ\"ל] מודה דאין מוציאין אפילו קודם הביעור. ורב ספרא דאפיק גרבא דחמרא מא\"י לחו\"ל שוגג הי', וברוב ספרים גרסינן: \"רב ספרא נפק מא\"י לחו\"ל הוה בהדי' גרבא דחמרא דשביעית\", משמע דלאו אדעתי'\". - ונראה מריהטא דלישניה שהפירוש הפשוט הוא, שמשנתנו אתיא כרשב\"א, דס\"ל שאם יצאו מחזירין, אבל מ\"ד דאין מחזירין אלא מתבערין במקומם, מפני שלא דריש ליה לבארצך או דלא עביד מעלה זו בהו, אם נאמר בארצך הוי רק אסמכתא, ה\"נ דהוא סבר שמותר להוציא. וי\"ל דמאן דפסק דלא כרשב\"א ס\"ל, דכיון דמוכח מברייתא דסתם מתניתין כרשב\"א אתיא, ורבי, דהלכה כמותו מחבירו, פליג עליה, ראוי לפסוק הלכה כרבי, וי\"ל נמי לדידיה, דבאמת אין חילוק בין לכתחילה לדיעבד. ולפ\"ז, י\"ל לדידן, דקיי\"ל דמתבערין במקומן, וכדפסק הרמב\"ם (ה' שמיטה פ\"ז הי\"ב), ולא חיישינן למאי דקרי עלה רב יוסף שם: ומקלו יגיד לו ־ כל המיקל לו מגיד לו, הכי נמי י\"ל דמותר להוציא.", + "ואולי י\"ל עוד, דאע\"ג דבאמת אין חילוק בין לכתחילה לדיעבד, ומ\"ד דמתבערין במקומן לא ס\"ל ג\"כ איסור הוצאה כלל, מ\"מ אנן חיישינן, מפני הספק אם יש לסמוך הלכה כרבי מחברו גם נגד סתם מתני' ופסקינן בלכתחילה כמ\"ד דחוזרין למקומם, ובדיעבד סמכינן אמ\"ד מתבערין במקומם בחו\"ל. ולפ\"ז, כיון דקיי\"ל שעה\"ד כדיעבד דמיא (כתובות י\"ד ב'), והרי אין לנו שעת־הדחק גדולה מזו, שבהוצאת פירות א\"י בזמננו לחו\"ל תלוי יסוד הכלכלה של יושבי ארץ־ישראל, א\"כ ודאי כדיעבד דמי, וכיון דהוא בדיעבד קיי\"ל דמתבערין במקומו בשעה\"ד ואפילו לכתחילה מוציאין.", + "ואפילו אם היינו אומרים, דלא קיי\"ל כרבי גם בדיעבד, מ\"מ שייך לומר תו בכה\"ג כדאי הוא רבי לסמוך עליו בשעה\"ד, כדאמר רבי גופיה כה\"ג על ר' אלעזר כדאי הוא לסמוך עליו בשעה\"ד (נדה ט' ב').", + "וחוץ מכ\"ז הלא כתבו התוס' (פסחים נ\"ב ב' ד\"ה רב) אהא דרב ספרא אפיק גרבא דחמרא: \"הקשה ריב\"א, דתנן בפ\"ו דשביעית: \"אין מוציאין שמן שריפה ופירות שביעית מן הארץ לחו\"ל. ותירץ, דהתם מיירי לאכילה ורב ספרא אפיק לסחורה, דיש סחורה המותרת, א\"נ בשוגג הוה\". הנה לפי התירוץ הראשון לסחורה המותרת מותר להוציא, ואחד מאופני היתר הסחורה הוא ע\"י הבלעה, כדאמרינן (סוכה ל\"ט א':) מבליע לו דמי אתרוג בלולב (ועיין תוס' שם ד\"ה וליתיב מש\"כ ע\"פ הירושלמי) א\"כ מותר בשעה\"ד גם להבליע דמי יין בקנקנים וכיו\"ב, ובפרט כשמצורף לזה מה שאין מוכר הלוקט עצמו כ\"א אחר, שע\"פ התוספתא, ודיוק לשון תוספות שם, מוכח שע\"ז בעצמו יש לסמוך שאין איסור סחורה, רק שלא ימכור כל שעה על ההוא אתרא. וי\"ל, שבצירוף מה שאין הלוקט עצמו מוכר, ביחד עם הבלעה, קיל טפי, והוי בכלל סחורה המותרת שאין עליה איסור הוצאה.", + "וטעמא דמילתא, של היתר ההוצאה לסחורה המותרת, י\"ל ע\"פ דברי ש\"ך (יו\"ד סי' פ\"ז סק\"ג), על דברי המחבר שם סעיף ג': ואינו נוהג אלא בבשר בהמה טהורה בחלב בהמה טהורה, אבל בשר טהורה בחלב טמאה או בשר טמאה בחלב טהורה מותרין בבישול ובהנאה\", שכתב ע\"ז הש\"ך: \"לשון הטור: אבל בשר טהורה בחלב בהמה טמאה או בשר טמאה בחלב טהורה, ובשר חיה ועוף אפילו בחלב טהורה, אינו אלא מדרבנן, ומותר בבישול ובהנאה עכ\"ל. וכתב הב\"י שלשון שאינו מכוון הוא, דמ\"ש אינו אלא מדרבנן לא מצי קאי אלא לחיה ועוף בחלב טהורה, דאי לבשר טהורה בחלב טמאה או איפכא לא אשכחן שאסרוה חכמים באכילה משום בשר בחלב, וגם לא היה ענין לאסרו מדבריהם, אחר שכבר הוא אסור ועומד מן התורה משום בשר טמא או חלב טמא וכו' עכ\"ל. לכך תיקן הלשון ויפה כיון, אלא שהב\"ח השיג עליו ופירש, דהטור אתא לאשמועינן דמ\"מ מדרבנן אסורה משום בשר בחלב, ונ\"מ לענין חתיכה נעשית נבילה, דס\"ל (לקמן סי' צ\"ב) דאינו אלא בבשר־בחלב וכן לענין חתיכה הראויה להתכבד ע\"ש, וכן פי' הפרישה וכו'. ולפע\"ד זה אינו, דודאי לא אשכחן בשום דוכתא וגם לא אשתמיט חד מהפוסקים לכתוב כן. וגם מפרש\"י והר\"ן (פ' כל הבשר דף קי\"ג ע\"א במשנה) משמע להדיא, דלית בהו איסור משום בב\"ח כלל אפילו מדרבנן. וגם אין טעם כלל שחכמים יאסרוהו משום בב\"ח, דבשלמא בשר עוף שייך שפיר גזירה, שאם היו אוכלים בשר עוף בחלב היו אוכלים ג\"כ בשר בהמה בחלב, וכדכתב הרמב\"ם שם, אבל מה ענין לגזור, שבשר בהמה טהורה בחלב טמאה או איפכא יאסר משום בב\"ח, דהא בלאו הכי ליכא למיחש למידי, כיון דבלאו הכי אסור משום בשר או חלב טמאה. וזה נראה כונת הב\"י במש\"כ: וגם לא היה ענין לאסרו וכו', דלא כמו שכתוב בלשון הב\"ח: דהא כבר אסור באכילה מה\"ת ולא הוצרכו לגזור עליו, - והבין שהב\"י בא לומר, דאין נפ\"מ בדבר אם הוא אסור משום בשר בחלב או לאו, כיון שכבר אסור מן התורה, ולכד השיב דנפ\"מ וכו' - אלא כונת הב\"י כדפרשתי וכן עיקר. ע\"כ.", + "עיקרם של דברי הש\"ך הללו הוא, שאין לנו לומר שיגזרו חכמים איסור בדבר, שיש עליו כבר בכללותו איסור אחר מן התורה. ואע\"ג, שהרי ישנם אפנים כאלה, שיהיה אפשר שיסולק האיסור של תורד ולא יהי' שייך בהם, ואז הלא יוכל למצא מקום האיסור של דברי חכמים, מ\"מ כיון שהוא רק באופן פרטי לא מסתבר לומר, שמשום כך יגזרו חכמים דבריהם, ודמי למילתא דלא שכיחא דאמרינן בעלמא דלא גזרו חכמים. א\"כ אף אנו נאמר כאן שאיסור סחורה בפירות שביעית בלאו הכי אסור הוא מה\"ת, ולא הוצרכו חכמים לגזור האיסור של דבריהם, שלא להוציא מא\"י לחו\"ל שהיא רק מעלה בעלמא לד' הר\"ש, ואע\"ג דמשכחת לה אופן פרטי בהבלעה וכה\"ג, שהסחורה מותרת בו, לא מצאו ענין לגזור בשביל אופן פרטי כזה. על־כן נשארה הוצאה לסחורה בכלל איסור של סחורה, ובמקום שמותר מצד איסור סחורה, כגון בשעה\"ד ובהבלעה כנ\"ל, אין שם ג\"כ משום איסור דהוצאה.", + "[ולשיטת תוס', שמותר למכור בהבלעה שלו ושל חבירו, הה\"נ פשוט שיכול למכור פ\"ש בהבלעה עם פירות ששית או עם דבר אחר. ומעתה יש לצרף שני ההיתירים ביחד, שאחר ימכור וגם ע\"י הבלעה היינו שהמחיר יוקח רק בעד המכשירים והטורח, ולא בעד עצם הפרי. ועשיתי חותמות כאלה לחתום על הפרייזקוראנטין של שביעית' שהמחיר הוא רק בעד המכשירים והטורח. ובמקום הדחק יש לסמוך על דברי התוס' פסחים נ\"ב ע\"ב ד\"ה ר\"ס, די\"א שלסחורה המותרת מותר להוציא לחו\"ל. ובזה אנו מוצאים תקנה לסחר אה\"ק בשביעית בזה\"ז] *) נדפס בהערות לקונט' הלכות שביעית להרב רי\"מ טוקצינסקי שליט\"א.." + ], + [ + "לפ\"ז ה\"ה", + "[דינו של אתרוג הוא כאילן העושה ב\"פ המבואר בר\"מ פ\"ז ה\"ה וה\"ה אתרוגים, ודינם משכלך פירות הקיץ דאין סומכין על הסתווניות, וק\"ו שאין סומכין על פירות שנה אחרת. וכיון שכלו אתרוגים של גידולי שביעית ה\"ז זמן בעורם]. *) נדפס בהערות לקונט' הלכות שביעית להרב רי\"מ טוקצינסקי שליט\"א.." + ], + [ + "לפ\"ה ה\"ז", + "ומ\"מ י\"ל, שאע\"פ שאין לנו טהרות בזה\"ז, מ\"מ מפני כבוד קדושת שביעית אין לסוך גם עכשו את השמן של שביעית כ\"א בידים טהורות ע\"י נטילת ידים, כשם שתקנו נטילת ידים לסעודה וסמכו ג\"כ על המקרא של \"והתקדשתם אלו מים ראשונים\" (ברכות נ\"ג ב), וכש\"כ שכשר הדבר לדון כן בשמן של שביעית, שנקרא קודש, והמקדש עצמו בזה לקיים הלכה זו גם בזמן הזה תבא עליו ברכה. ונראה לע\"ד, שהנוטל ידיו לפירות שביעית כולם, מפני כבוד קדושת שביעית, משום שם קודש שנקרא עליהם, אין זה בכלל \"הנוטל ידיו לפירות הרי זה מגסי הרוח\" (חולין ק\"ו א'). וכה\"ג כתבו רבוותא בתראי (או\"ח סי' קנ\"ח ס\"ה) במי שנוטל משום כבוד הברכה." + ], + [ + "לפה סוף הט\"ז", + "ומ\"מ אין זה ברור שי\"ל שהתורה אסרה מלוגמא כמו שאסרה הפסד, שאע\"פ שהן נפסדין מאיליהן אסור להפסידן בידים, וה\"נ י\"ל שאסור לעשות מהן מלוגמא אע\"פ שעבר ותלשן קודם שיהיו ראויים לשום אכילה." + ], + [ + "לפ\"י ה\"א", + "שיטת הרא\"ם בספר יראים היא, שהשמטת חוב בשביעית היא רק מצוה על המלוה שישמיט, אבל כל זמן שלא אמר המלוה \"משמט אני\" חייב הלוה לפרוע החוב, וכ\"ז שאינו מחזיר החוב הוא בכלל לוה רשע. אלא שכשהלוה תובע את המלוה לב\"ד, שיקיים מצותו וישמט, אז כופין ב\"ד את המלוה שיאמר: משמט אני, כמו שכופין על כל מ\"ע שבתורה. אלא שחידש שם עוד הרא\"ם, שאין כופין ע\"ז כ\"א ב\"ד סמוכין, הראוים לדון דיני קנסות, מפני שעיקר הכפיה דיני־קנסות היא, ואין דנים דיני קנסות כ\"א סמוכים, ואפילו ד\"מ אין דנים כ\"א דבר שיש בו חסרון־כיס ומילתא דשכיחא. וסבר הרא\"ם, שמה שישלם הלוה את חובו אינו נקרא חסרון־כיס, שהרי באמת ראוי הוא שיפרע חובו, אלא שהתורה חדשה שהוא אינו צריך לפרע, ע\"י הפקעת שמטה, וכיון שמה שפטרתו תורה, לפי דעתו של הרא\"מ, הוא רק אחר שיאמר המלוה משמט אני, אבל קודם לכן לא פטרה כלל, א\"כ כשמשלם אינו מפסיד מאומה, והוא משלם את מה שראוי לו לשלם, אלא שע\"י הכפיה, ב\"ד יכולים לזכות את הלוה בריוח, אבל אין זה נקרא דבר שיש בו חסרון־כיס. גם י\"ל דזה הוי מילתא דלא שכיחא, כיון שאינו נוהג אלא בשביעית.", + "ועכ\"פ פשוט הוא, דמודה הרא\"מ, דהא דקיי\"ל שבשאר מצות מכין אותו עד שתצא נפשו זה נוהג גם בזמן הזה, שהרי משום הכי מעשינן אגיטי משום דשליחותייהו קא עבדינן. ודברים כאלה נעשים גם בב\"ד בזה\"ז, שהם נקראים \"יש בהם חסרון כיס\" ו\"שכיח\", כקבלת גרים ועישוי גיטין, וכד' התוס' (גיטין דף פ\"ח ב' ד\"ה במילתא), ולא אמר הרא\"מ כלל זה שאין כפיה נוהגת בזמן הזה, אלא בעניני ממון, - וע\"ז יש לנו כללא דבעינן מילתא דשכיחא ויש בו חס\"כ, אבל בשאר מצות ודאי כופין בכ\"מ. ודלא כבעל פירוש \"תועפות ראם\" לספר יראים, הנדפס מכ\"י פארמא, שנדחק לדעת הרא\"ם: איך כפו בבבל על כיבוד או\"א, ורצה לחדש שהיתה הכפיה על כאו\"א והעונש - על העבר, ובאמת לא מצינו כלל במ\"ע עונש על העבר רק כפיה על להבא *) ובכי\"ק \"באר אליהו\" לביאור הגר\"א חו\"מ סי' א' ס\"ק כ\"ה כ' בזה\"ל:
והנה בביאור הענין בחילוקי הקנסות, בין אותן שדנין בזה\"ז לאותן שאין דנים אותם, נראה שדברי הרי\"ף שכתב בהגוזל קמא, בסוגיא דההוא גברא דגזל פדנא דתורא, שדנין כל קנס כיו\"ב, ובפ' השולח, בקנס של מוכר עבדו ובהמתו, כתב בשם גאון שאין דנין כזה בחו\"ל, שמשמע מזה שדוקא קנס של שעה דנין ולא קנס קבוע, אע\"פ שהוא מדרבנן, ודברי המרדכי, שכתב בשם רבינו ברוך, שכל קנסות של חכמים שקנסו ע\"י תקנתם גובין דמשמע אפילו קנס קבוע, כגון ההוא דמוכר עבדו ובהמתו לנכרי, אינם סותרים זה את זה ביסוד שלהם ובעיקר סברתם, אע\"פ שיש מחלוקת ביניהם בענין הקנס ההוא של מוכר עבדו ובהמתו לנכרי. והיינו שמתחילה הביא במרדכי שם דעת הרא\"מ בספר יראים, ששיטתו היא שחובת המלוה לומר משמט אני בחוב שעבר עליו שביעית, וכל שלא אמר כן אין החוב משמט, וגובין מהלוה, אלא שב\"ד חייבין לכוף את המלוה לומר משמט אני, ואם אינו רוצה מכין אותו עד שתצא נפשו, כדין עשה לולב ואינו עושה סוכה ואינו עושה, וכתב שהך דינא, לכוף במכות על דבר של ממון, אין דנין בחו\"ל, כיון שאינו בכלל מידי דשכיח ואית ביה חסרון כיס. ולכאורה נראה דתרתי קאמר: א) שאין לכופו במכות בכל מילי, אפילו כשאינו דבר שבממון, משום דס\"ל כמו שביארו תוס' פרק המגרש דפ\"ח ב', ד\"ה לפניהם, דבמידי דעישוי בעינן ב\"ד סמוכין, והיינו אפילו כשאינו דבר של ממון, כהא דמעשי' לגיטין, אע\"ג שגיטין בעצמן אינם צריכים ב\"ד מדינא, מ\"מ כשהוא בא לעישוי צריך ב\"ד דוקא, דהיינו מומחין. וכ\"כ ביתר ביאור בסנהדרין דף ב' ע\"ב ד\"ה ליבעי וז\"ל: ונראה לפרש, דבגיטין לענין מילי דכפיה איירי, דאהכי מייתי לה דאביי אשכח לרב יוסף דהוה יתיב וקא מעשה אגיטין, א\"ל והא אנן הדיוטות אנן (כלומר וזה נלמד מדכתיב לפניהם ולא לפני הדיוטות), אבל אלהים לאו אמידי דעישוי מיירי, אלא בדין דעלמא, והא דמשמע לי' מילי דעישוי מלפניהם, משום דדרשינן לקמן אשר תשים לפניהם אלו כלי הדיינים, דשייך בהו שימה\", ע\"כ. א\"כ לכוף, שהוא עישוי, אין לדעת הרא\"מ לב\"ד שבחו\"ל, אפילו על מידי דלאו ממונא הוא, אע\"ג דודאי חייבים לומר ולחייב מטעם תוכחה המוטלת על כל ישראל, אבל כפי', ע\"י הכאה עד שת\"נ, לדעתו מוטלת היא רק על ב\"ד, ובעינן ע\"ז ב\"ד סמוך, כמו בעישוי דגיטין, אם לא היו בכלל שליחותייהו קא עבדינן, וס\"ל שאין אנו למדין לומר שליהותייהו קא עבדינן ממה שאין לנו מפורש בו דעבדינן שליחותייהו, ע\"כ אין לנו לדון מגיטין אמילי אחריני. ובזה הדרנא בי ממה שכתבתי בביאור דברי הרא\"מ הללו בקו\"א לס' \"שבת הארץ\", שביארתי שם שלא אמרה למילתי' כ\"א בענינים שבממון. וכעת אני רואה, שהנכון הוא כדעת מי שפירשו דבריו כפשטן, דאכל מידי דמצוה קאי, אלא שהטעם הוא משום דמידי דעישוי צריך ב\"ד, אפלו אם אינו דבר שבממון, ואפילו אם הוא דבר שכשהוא לעצמו אינו זקוק לב\"ד, מ\"מ כשבא לכלל עישוי צריך דוקא ב\"ד סמוך. וב) חוץ מדברים שבעישוי אמר שקנס דממון א\"א לחייב ולדון בב\"ד בזה\"ז, וא\"כ אין לדון כלל לחייב את המלוה שיאמר משמט אני, שבזה אנו מחייבין אותו ממון לותר את חובו אל הלוה, וזהו ענין הכלול בקנס, שהוא מידי דממונא חוץ מהודאות והלואות, או כל מידי דשכיחי ואית בהו חס\"כ, וכאן לא שכיח ולא אית ביה חסרון כיס, או עכ\"פ חד מהני תרתי אית ביה. והנה סבר הרא\"מ, שבכל כה\"ג, אע\"פ שיש בתקנת חכמים, אם שמיטה מדרבנן בזה\"ז, או אפילו בשל תורה, אם נאמר שהיא מד\"ת, ענין של חיוב ממון, שיש בו ג\"כ ענין של מצוה, ובמידי דמצוה לא שייך לומר שאין דנין בזה\"ז, דכל הכלל הוא רק על מידי דממונא, מ\"מ כיון שיש בו ממונא הולכים אחר צד הממון שבו, ואין ב\"ד יכולין לחייבו, אע\"פ שהוא מחויב, ולא מבעי שאסור להכותו עד שת\"נ, שזה הוי עישוי, שאסור לדעתו, לאינם סמוכין, גם בדבר שאינו של ממון, אלא שגם בלא כפי' אסור לדון, כמו שאסור לדון כל מדי דל\"ש או לית ביה ח\"כ, דחשיב כקנסא. ונראה שהמרדכי, שסמך ענין להא דהרא\"מ על דין קנס של מוכר עבדו ובהמתו, ס\"ל דה\"נ בחיוב שיש לפדותם כיון דפתיך ביה ענין של ממון שבין אדם לחבירו, שהרי סוף כל סוף מחייבין אותו ליתן הממון להלוקח, יהי' מי שיהי', חשוב כדין ממון במלתא דלית ביה ח\"כ או לא שכיח. ור\"ב י\"ל דס\"ל, שהולכין אחר יסוד התקנה של קנס זה, שאינו כלל ענין של משפט ממון, שאין הכונה לזכות את הקונה בממון או לחייב את המוכר, אלא לקיים את המצוה לפדות הבהמה ועבד מיד נכרי, ואע\"ג דפתיך בי' מידי דממון לית לן בה. וכיון שאנו מוצאים, שלגמרי אין כח ב\"ד משולל מלחייב ממון בזה\"ז אפילו בקנסא, ואפילו במידי דל\"ש ולית ביה ח\"כ, כגון במכין ועונשין שלא מה\"ת, ה\"נ אע\"פ שאם היה כאן קנס קבוע של ממון, שכונת הקנס היא כמו משפט שבין אדם לחבירו, היה הדבר יוצא מכח ב\"ד דזה\"ז, ככל ד\"מ דל\"ש ול\"ב ח\"כ, שהם בכלל קנסא, אבל כיון שעיקר אלה הדברים הוא צד המצוה שבהם, לא הי' מקום לסלק יד ב\"ד מצד ממון הפתוך בו, כ\"א אם לא היה שום אפשרות לב\"ד בזה\"ז לדון בעניני קנס, אפילו בדרך רחוקה, אבל כיון שבאיזה צד שיהי' יש בכחם לדון, אז אנו מדמין ג\"כ צד הממון, המעורב בהצד של חיוב המצוה, דוגמת דין שלמגדר מלתא, דשליחותייהו קא עבדינן. וי\"ל דה\"ה לדבריו צד העישוי, שיש במצוה שאין בה ממון, הוא ג\"כ מטעם זה, שהוא דומה לדבר הבא משעה לשעה לפי הצורך. וי\"ל דהיינו טעמא דאמרינן ג\"כ בעישוי דגיטין שליחותייהו קא עבדינן בהמגרש שם, שהעישוי הוא צד מעורב עם עצם חובת המצוה, לתן גט מרצונו במקום שהדין נותן, ומשו\"ה י\"ל דבקנס אחר קבוע, שעיקר הקנס הוא לחייב את עושה העולה, ולזכות את מי שנעשה לו, שזהו ממש ענין אדם באדם, ככל נזקין, וכיון שהוא יוצא מכלל מידי דשכיח או יש בו ח\"כ באמת לא עבדינן שליחותייהו, ומשו\"ה פסקינן לקמן בס\"ס שפ\"ב שאין דנין בזה\"ז דין הקנס למי שחטף מצוה מחבירו, כהא דרבן גמליאל שחייבו עשרה זוז. חולין דף פ\"ז ע\"א, שזהו דיני ממונות ממש, וכיון שהוא דבר קבוע אין דנין אותו, בזה\"ז, כשא\"ב חסרון כיס או שאינו שכיח]. גם פשוט, שהיו נוהגים גם בבבל לכפות על המצות שהדין נותן לכפות עליהן, שבודאי אין לנו חס\"כ ונעילת־דלת יותר מזה, כשיתבטל כל כח ב\"ד למצות המחויבות לכל ישראל. אלא, שהעיקר הוא, כמו שכתבנו, שלא אמר הרא\"מ את דברי חידושו כ\"א לענין דבר התלוי בממון כמו השמטת החוב, - ולא בשאר מצות.", + "מתוך כ\"ק של הגה\"צ האדר\"ת ז\"ל:", + "ב\"ה יום טוב לישראל שנת תרס\"ב. - בענין היתר שביעית", + "האב ובנו שראו את החידוש להתיר בהבלעה, כמבואר במביט ומהרי\"ט, ואחריהם פסק ג\"כ הפאה\"ש. אמנם משמע רק בהבלעת איזה שנים עם שהש\"מ. ויוכל להיות שיתירו גם עתה עם שלש או ארבע שנים שאחרי השמיטה, ומ\"מ. אמנם ע\"ז השיג המנ\"ח מסוגיא דע\"ז (טו:), שאנו מצווים על שביתת שדינו בשביעית, כמו בש\"ב בשבת. ואני עני לא כן עמדי. וראיותי, א) ממה של\"כ הר\"מ כן, בה' שמו\"י, שאסור להשכיר לעכו\"ם כמו בשבת, שכ\"כ סמוך ונראה למ\"ע דש\"ב. ובאמת לא אשתמיט תנא ואמורא ופוסקים רו\"א להשמיענו עיקר הזה, של ש\"ש בשביעית כמו ש\"ב בשבת. ולעניותי ל\"מ בתלמודים ובתוספתות ובשו\"מ, וכה\"ג פריך הגמ' ביבמות (ע\"ג) וכריתות (כ\"ה.) ועוד ש\"מ. - (והט\"א מביא ראיות כאלו בכ\"מ). ב) מהא דאסרו חז\"ל שכירות שדות בא\"י משום הפקעת תרומ\"ע, וא\"כ בשנת השביעית יהא מותר, ולא עוד דאפכא הל\"ל דאסור בכל שנות השמיטה, מפני שנת השמיטה, ובודאי עדיף לגזור גזירה זאת, המובנת לכל, וכי בודאי הם נכשלים מפני ההפסד הרב, מלגזור משום הפקעת תרומ\"ע, שהירושלמי מקשה ע\"ז א\"כ קמח לא נמכור משום מצות חלה כו' וכו'. א\"ו דאין שום איסור שביתה לישראל כשא\"י יעשה בשדהו בשביעית, וי\"ל נהפוך הוא שחז\"ל לא החמירו כ\"כ בזה גם מדרבנן להשכירו לא\"י, לאשר לכל היותר אין בזה רק שבות, והרי גם בשבותי שבת התירו בהפסד גדול, וא\"כ ק\"ו בשבותי שביעית, שכל עיקר מספק\"ל בב\"מ (צ.) אם יש בלאו שבות דאמירה, אלא שי\"ל דלא התירו משום הפסד רק לפעמים ולא כה\"ג דשביעית, שנה שלמה, ובפומבי, ואין לדמות גזירות חז\"ל זל\"ז, וגם בשבותי שבת כ' המג\"א שאין ללמוד זמ\"ז.", + "שוב נזכרתי, שד\"ז, אם שביתת שדה כש\"ב בשבת, כבר נחלקו בזה אדירי עולם, הרש\"ל והמהר\"ם שם בב\"מ, ושניהם ל\"ז ד' הגמ' ע\"ז (ט\"ו:). (וד' הרש\"ל תמוהים).", + "בשו\"ת שמן המור כ' מסקנתו (אחר רב אריכות כמה ניירות) זאת תורת העולה בנ\"ד, שהוא בשדה הכרם שא\"א לעשות תיקון השכירות, שבודאי יעשה (הגוי) עבודת הכרם בשביעית, יש לעשות כן: א) או למכור את הכרם מכירה גמורה וחלוטה גוף הקרקע, בשטר מפורש לשתי שנים, שנה שקודם השמיטה ושנת השמיטה עצמה, כמה ששוה הכרם להיות קנוי לאדם להיות מושל בו בגוף הקרקע והאילנות כקונה קנין עולם, ושיחזיר לו את כרמו תיכף לאחר השביעית, אם אין לבו בטוח לעשות עם הגוי מכירה סתמית לפום דינא, ובשטר ושישמע לו הגוי אחר הקני' להטיב להתחייב שלאחר השביעית יחזיר לו את כרמו והוא יחזיר לו מעותיו. ב) או שיתנה עם הגוי החכור שלו, שבשנת השביעית לא יעשה שום עבודה כלל ע\"מ לוותר להגוי מחלקו בפירות, עד שיתרצה, ואח\"כ יפקיר כרמו בפני שלשה, ויפרש שאינו מפקיר רק לשנת השמיטה לבד, וכשילך לכרמו בשנת השמיטה יכוין שלא לזכות בו, ואחר הז' יזכה בו תיכף כראוי. (וכמדומני שבס' עיקרי דינים ביו\"ד העתיק דבריו אלו, והמעיין יראה דבריו).", + "ואמנם שם הביא ד' הגר\"מ גלאנטי, שהשיב בפשיטות, שלפ\"מ שכל המכירות [של] שדות הן לשלם ארנונא למלך מתחילה אינם נקראות כלל שדות ישראל, ול\"ש בזה דין שביעית מדכ' שדך כו' כו', - וכן שמעתי מהרי\"מ סאלאמאן שי', שבכל הקושאנעס של הערכאות כ' מפורש כמעט, שהן של המלך לשלם מהם העשור, ואם ישלמו אין למלך עליהם כלום. וכבר העירו רבותינו הראשונים בע\"ז כ\"א על ההיתר הזה, ולא אבין מדוע החמירו כ\"כ המחמירים בזה, ומאי כולי האי אם ימכרום לשנים אחדות באופן בטוח שיחזור לנו אח\"כ, שלכאו' ל\"ש בזה כלל לא תחנם, ובשגם כל עיקר הלאו הוא כמובן כדי שתהיה לנו אחיזה באה\"ק ולא להם, ואם נחמיר כ\"כ הרי א\"א ח\"ו שתהי' לנו. וסברא זו מצאתי' גם בשמן המור שם.", + "וילה\"ס ג\"כ אם בזה\"ז, שבטלה קה\"א להר\"מ ז\"ל, יש הלאו דלת\"ח כלל.\"", + "ועוד במכ\"ק: \"והסכים הגרי\"ל דיסקין ז\"ל (להוראת היתר המכירה לשביעית של הרר\"נ הירץ ז\"ל הרב דעה\"ק יפו ת\"ו) - וכדאי הוא הגריל\"ד ז\"ל לסמוך עליו בשעת הדחק כנד\"ד\"." + ] + ] + }, + "versions": [ + [ + "Rav Kook’s Introduction to Shabbat Ha’aretz, Hazon, NY 2014", + "https://www.nli.org.il/he/books/NNL_ALEPH003779208/NLI" + ], + [ + "Jerusalem, 1937", + "https://www.nli.org.il/he/books/NNL_ALEPH002054045/NLI" + ] + ], + "heTitle": "שבת הארץ", + "categories": [ + "Halakhah", + "Acharonim" + ], + "schema": { + "heTitle": "שבת הארץ", + "enTitle": "Shabbat HaAretz", + "key": "Shabbat HaAretz", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "וזאת למודעי", + "enTitle": "Clarification" + }, + { + "heTitle": "פתח דבר", + "enTitle": "Preface" + }, + { + "heTitle": "הלכות שמיטה", + "enTitle": "Laws of Shemitah" + }, + { + "heTitle": "קונטרס אחרון", + "enTitle": "Kuntres Acharon" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Shev Shmat'ta/English/merged.json b/json/Halakhah/Acharonim/Shev Shmat'ta/English/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..6140b1a65c89e6e0edbdbc63c2af69d5716c2afe --- /dev/null +++ b/json/Halakhah/Acharonim/Shev Shmat'ta/English/merged.json @@ -0,0 +1,222 @@ +{ + "title": "Shev Shmat'ta", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Shev_Shmat'ta", + "text": { + "Introduction": [ + "The Author says, I wrote this booklet while still in the days of my youth and the blackness [of my hair], I threw down its foundation stone before I attained manhood. And since I had compassion on the best years of my youth and pity upon my great toil and effort during those days – even if I frequently mention it in my book, Ketsot HaChoshen1The author’s classic work on the Choshen Mishpat section of the Shulchan Arukh, which deals primarily with torts and property law. – I have decided to bring it out to the light of the day. And [that is] because this composition is so dear to me, this [venture] very pleasant; as [this work] is the blossom of my novella and the first fruits of my thoughts. For these [reasons], I have brought it to print today to fulfill my vows; to have my words realized at this time. However I was scared of the error that is to be found in the path of youthful research, and [so] my heart was afraid of mistakes that can ensnare its footsteps. And also because many laws are connected and topics mixed together, its path moves and extends throughout the entire Talmud. And [so] without the proper mixture, ‘it will go out [unsorted] in [its] formation’ on the ramp of print. Hence I did not rush to bring it up to the printing house. Before ‘my words were [properly] inscribed in a book,’ I began to measure the paths [of my words] with a plane and with the scales of justice, and to survey and examine and ‘search through all of its rooms.’ I ‘felt all of its vessels,’ I purified [the book] seven times over and removed its snares. I refined it and examined it. And at that time, I separated away what did not seem right to me. And I also now made additions to it – twice as much as was there. And according to what I found, I added and removed; all the topics that were scattered, I am now ‘gathering to one place.’ [From this material] I have fashioned ‘seven pillars.’2A reference to the seven chapters of the Shev Shmat’ta. And even ‘if it is small’ – with the [help] of God – many will benefit from its light. For ‘it stands at the crossroads’ of the Talmud and includes weighty and essential topics that meet with profound and mighty laws. And with the Lord’s help, ‘they shall find grace in the eyes of’ the enlightened. And [the Sages], may their memory be blessed, said in Pesachim, “Rava opened with homiletical (non-legal) teachings, etc.”3The reference seems to be to that which is related on Shabbat 30b, that Rabah (not Rava) would open his talks with humorous matters. Although that is not necessarily the same as homiletical teachings, the idea is ultimately the same – that one should introduce involved legal discussions with something lighter. (Many of the sources referred to in this introduction seemed to have been recalled from memory. Hence some of them are not exact.) And so too have I begun in my Introduction. And my ‘palms are lifted to the Heavens,’ [to] the Purification Pool of Israel. In Your name do I raise my palms; I have lifted my hands to You. And in prostration and in bowing do I give thanks for the past in which You have aided me up until now. And my prayer for the future is that I be given additional strength and courage to be involved with His Torah and His awe, and so to bring out the rest of my unrevealed novella that are with me. ‘You have been a God that has lifted’ each and every generation from when You acquired us as a nation. Make Your legion numerous and ‘go out to save Your people, to save Your anointed one!’", + "Aryeh Leib, the son of my father, master and teacher, our master, Rabbi Yosef HaCohen – may his memory be blessed for life in the world to come.", + "The One be blessed and praised be the One4Following Rambam’s Mishneh Torah and the works of other authors, the text begins with the first letters of the first four words forming an acrostic that spells out God’s four-letter name, known as the Tetragrammaton. who created, by His wisdom and will, all of the host of the heavens, the earth and the seas – ‘the terebinth and the oak,’ ‘the beasts of the land’ and ‘the animals of the field.’ ‘And He created man upon the earth,’ ‘and He blew into his nostrils a living soul,’ and He made him rule over all the works of His hand, and He placed everything under his feet. And behold, all of these beings and creatures are all together one “man.” And this is a sign of His oneness, may His name be blessed. [For] it is like Rambam writes in the Guide for the Perplexed, Part 1:72, that the One has in fact created one. Hence it is fitting for each person to have intention before any good deed or any [Torah] study, [that it be] for the sake of the unification, etc.,5A popular kabbalistic formula, rooted in Tikkunei Zohar 133b:2. and for the sake of all Israel, and [also] to take upon himself the commandment of “you shall love your neighbor as yourself” (Lev. 19:18), as will be explained.", + "(Aleph)6Starting from here, each paragraph begins with a letter from an acrostic that sequentially includes all of the letters of the Hebrew alphabet, followed by the author’s name. The Rabbis said (Bereishit Rabbah 8:5), “At the time that the Holy One, blessed be He, wanted to create man, He created a group of angels, etc. And they said (Ps. 8:5), ‘What is man that you should consider him’ [and so, they opposed his creation].” At first glance, [we would wonder] why the angels would care about man’s creation. [To answer this, we must understand the nature of man:] As the essence of man’s creation is [that he be] upon the earth. Even though the [human] soul benefits from the radiance of the glory from [the One from] which it has been hewn, and there is nothing lacking in the house of the King; [nevertheless] the Divine Wisdom, may His name be blessed, decreed that [the human soul] should be brought down [to the world], in order to test it with the performance of His commandments and the keeping of His Torah. And when ‘it is very righteous,’ ‘so will it multiply and so will it expand’ and ‘grow upwards,’ until ‘it returns to God who gave it’ ‘with great strength’ and ‘with abundance of power.’ And it is written in the Zohar 1:60a [to explain the verse in Prov. 5:15], “Drink water from your own cistern, running water from your own well”; [that] when the soul is above, it only has the aspect of a cistern, which does not [produce its own water], but is rather filled from others. In of itself, however, it is empty. But when it comes down to this lowly world and achieves what it is supposed to achieve – like the wisdom of His decree, may His name be blessed – then it has the aspect of a well, which is an overflowing spring and is emanating from itself. And in this way it will not [acquire] the bread of shame.7The roots of this this idea – that unearned reward is a source of shame – are from several places in the Zohar. See, for example Zohar 1:4a. The basis for the metaphor, however is found in Talmud Yerushalmi Orlah 1:3, 61b. And the first well-known use of the actual phrase is only found later in R. Yosef Karo’s Maggid Mesharim 2:8, which was written in the 1500’s. As the essence of the matter is that anyone who has nothing from himself is a poor person that is considered as if dead.8Zohar 2:119a, Nedarim 64b. This is as is written in Gur Aryeh,9Maharal, Gur Aryeh on Exod. 4:19:2. that the water of a well is called living waters because it [produces water] from itself (meaning, its underground spring) – which is not the case with the water of a cistern. And so this is why a poor person is considered as if dead. [Hence (as in Prov. 15:27)], “and the one who hates gifts, lives.” See there. And if so, the whole time that the soul is in its source, it has the aspect of a cistern that has no life; as it is empty from itself, besides from what is given to it. [This is] until it descends here and emanates from itself with the aspect of a well and has life. And this is why it states (Gen. 2:7), “He blew into his nostrils a living soul.” That is because the main aspect of the creation of man on the earth was so that the soul could have the aspect of “a living soul.” And this is [the meaning of], these are the commandments, “that a man should do and live through them” (Lev. 18:8).", + "(Bet) In [Parashat] Haazinu (Deut. 32:46-47) it states, “He said to them, ‘Take to heart all the words that I am testifying to you this day […] that they may keep and do all the words of this Torah. For this is not a trifling thing for you, but it is your life.’” And this is that they should not say that they are not able “to keep and do all of the words of this Torah” – in the way that it is stated in Job 10:7, “It is Your knowledge that I am not guilty”; and as it is stated in the first chapter of Bava Batra, “You have created the righteous, You have created the evil”; but their goodness is not in their hands, but rather only that which has been decreed from His heights of holiness, to provide goodness to the good one.10Bava Batra 16a. Hence it states, “For this is not a trifling thing for you,” – the understanding of [“not… for you”] is from yourselves, with the aspect of a cistern that is not from itself but is instead filled from others. Rather in this matter, you have the aspect of a well which emanates from itself when you keep the commandments of God. That is why it states, “but it is your life,” with the oppositional expression (“but”) – and its understanding is, but rather it is your life and it is in your hands, from yourselves. And so the essence of the creation was that you should ‘all be living today.’ And this is the intention of the statement of the [Sages], may their memory be blessed, “A boor (which can also be read as cistern) does not fear sin” (Avot 2:5). As the fear of Heaven is not decreed upon the drop [that will form the fetus],11See Berakhot 33b. like other virtues that have the aspect of a cistern; as it has the aspect of a well [instead]. And this is why we say about the Torah and the service [to God], “As they are our lives”12From the blessing before the recitation of the Shema. – the understanding of which is that they are our actual lives. And this is also the intention of their statement, may their memory be blessed, “The wicked are called dead even during their lives” (Berakhot 18b). As it is for one man in a thousand that the whole world was created, as company for this [one man]. And everything was created for the righteous. As Rambam writes, “Were it not for the group of crazies that travel in wildernesses, etc. [the world would not be settled for the righteous].”13Introduction to the Commentary on the Mishnah. According to this, the evil person has no independent life – his life is only the life of the righteous one – and hence, he is called dead.", + "(Gimmel) On the day that He created him, the Holy One, blessed be He, also gave over to man all of the forces of all of the creatures that He created previously. The ones below, the ones above and the ones above the above were all given over into his hand. [Henceforth man] could move [these forces] to wherever he desired. If he was righteous and went to the right, then all of the creatures, big and small, would also merit to rise in their levels. But if he went to the left and made his actions evil – God forbid – then they would also descend down the slope that he prepared for them. And so we find with the generation of the flood that the sin and calumny of man brought down all the forces of the creatures. And those that dwelled above and those that dwelled below – “all flesh had corrupted its ways on the earth” (Gen. 6:12), even the beasts and the animals. It is like the statement of the Sages, may their memory be blessed, [that] some of the angels fell to earth and their glory descended to the dirt because of their sins.14See Zohar 1:37a:11 and in other places. See also Yalkut Shimoni on Torah 572:5; Yoma 67b and Rashi ad loc. With this, the beginning of our statement in Paragraph Aleph is elucidated: “At the time that the Holy One, blessed be He, told the angels, ‘let us make man,’ etc.,” He said to them ‘that He mixed up all’ the powers of the creatures [in man], and ‘from there they would be scattered’ to all of the worlds and the creations. And according to how man’s spirit sought his way, [the angels would follow]. They would rise according to [man’s] will and they would descend according to his will. [God] also told them how He added a portion of His essence to them, as per their statement,15It is not clear to which statement the author is referring. See Louis Jacobs, “Rabbi Aryeh Laib Heller's Theological Introduction to His ‘Shev Shema'tata,’\" Modern Judaism 1:2 (September 1981), Note 12. may their memory be blessed, on the verse (Gen. 2:7), “And He blew”; “Anyone who blows, blows from his self.” And it is elucidated in the writings of Ari16R. Yitschak Luria (Israel, Egypt, 16th century), the pioneer of Lurianic mysticism. that when a man compromises the commandments of God with his sins, the divine portion that he has returns to its original source, and He does not give of [this part of] His glory to another, and ‘His [protective] shade is removed from him.’ And so when the Holy One, blessed be He, said to the angels, “Let us make man” – meaning, that they should all give their portion [to man] to be raised when he is raised – they said to Him, “What are his ways?” He [then] said to them, such and such – meaning, his ascent and decline will be the cause [of what happens] to all the forces, and the ‘angels will climb and descend because of him.’ [So] they answered him (Ps. 8:5), “‘What is man that you should consider him and the mortal that you should remember him,’ – which is to say, his sins. As then ‘You will remove him a little from God,’ which is to say, the divine portion that He blew into his nostrils will return to You. It is only us that remain trapped in his net because of his evil. You have given him power over the works of Your hands, to move us according to his evil will and to do to us that which is in accordance with his will and his desire – like a person acts with that which is his.” Therefore they did not agree to his creation, as they said, “Let him not do good or evil to us.” [But] His wisdom, may He be blessed, decreed the creation of man, ‘to make many people live as today’; [both] ‘the many above,’ ‘and those dwelling below’, so as to move [the angels] to an independent life. [This is] because every action of man will be considered like their action, since all of the creatures mentioned above are combined into man. And so they too are in [the category of] the giving of a well. And this is the essence of creation.", + "(Dalet) [This also explains the following.] Many were troubled as to why the Lord did not accept the repentance of the first Adam and ‘return the sword of death to its sheave.’ But it appears to me like what I wrote in Paragraph Gimmel in the name of the writings of Ari, that with the sin of man, the divine spirit [blown into man] returns to God – [even if it] returns back to [man when he repents]. And this is the intention of the saying of the Sages, may their memory be blessed, [that] a penitent ‘is like a newly born infant’; and [that] about him is it stated (Ps. 102:19), “that a people created will praise the Lord” (Yalkut Shimoni on Nach 855:12). According to this – before the sin of the first Adam, his composition was [completely] from [God], may He be blessed. And [so] he was designed by the hands of the Holy One, blessed be He, who gave him a portion of [Himself. Hence] it was fitting that it not wither and that it should remain in a man. However after the sin when the divine portion withdrew and then – when he repented – [God] returned the divine portion, it was as if [man] made himself; and he [then] had the aspect of “a people created.” And the works of man cannot remain in a man (such that he would live forever), but rather only in the species [as a whole]. And from then, ‘death has arisen through our window.’ And with this, [we can] understand that which is found in the Midrash (Eichah Rabbah 5:21), “‘Bring us back O Lord to You and we shall repent, renew our days as of old’ (Lam. 5:21) – as the days of the first Adam.” [This is] meaning that we want there to be an arousal from above first, and that the repentance be from the Holy One blessed be He; and afterwards, “we shall repent.” And then we shall [again] be designed by the hands of the Holy One, blessed be He, ‘and we shall live and not die.’ And this is like the days of the first Adam before his sin, in which only by doing the commandments of the Lord can he preserve the divine portion within him forever. And he will [then] always have the aspect of a well. And this is the intention of their statement,17The reference is not clear. See Jacobs, “Rabbi Aryeh Laib Heller's Theological Introduction,” Note 15. may their memory be blessed, [that] “And the righteous shall live by his faith” (Hab. 2:4), is meaning in his trust [of God]. As he does not have trust in all of his wealth, since money is not independent. But rather, ‘his heart is set with the Lord,’ and “he will live by his faith.” And that is what is called life – that which emanates from himself.", + "(Hay) Even though there are people that are required to engage in some business,18Meaning that their financial circumstances prevent them from devoting all of their time to Torah study, without reliance upon miracles. the give and take (purchasing and selling) must be done with faith. And this is the beginning of a person’s judgement [by God at the end of his life]. As [so] is it written in the second chapter of Shabbat,19Shabbat 31a. “Rav20In the standard editions of the Talmud, the author of this statement is Rava and not Rav. said, ‘When a person is brought to judgment, they say to him, “Did you give and take faithfully?’”21The simple understanding of this is that he was honest in his business dealings, but R. Heller understands it here to mean that he had faith that God is the source of his success in business. And this is [understood] according to that which is found there, “‘And the faith of your times shall be a strength […]’ (Isaiah 33:6) – ‘Faith,’ that is [a reference to] the Order of Zera’im22The first of the six division of the Mishna and Talmud. (Seeds).” And it is written there in Tosafot (s. v. emunat) in the name of the Talmud Yerushalmi, “[It is because] he has faith in the Life of the worlds, and sows [seeds].”23Although Tosafot cites the Talmud Yerushalmi, such a phrase is not found in our text, but it is found in Bamidbar Rabbah 13:16. And this is as opposed to those who engage in commerce and say, “It is my strength and the power of my hand, etc.”24See Deut. 8:17 and its context. But rather one who plants [trustingly] flings his seeds, fixes his soil and covers them. [And] there they will be destroyed, lost and rot until the Lord has mercy upon him and ‘brings down the dews [and] makes the wind blow’ – [then] ‘he will reap with gladness and carry his sheaves.’ And that is why seeds are called faith. And it is likewise fitting that all [business] be with faith – meaning that he trusts that what he buys, sells, borrows or lends is like flinging his seeds into the ground; and that [only] through the kindness of God is his desire [to profit] accomplished. And this is the understanding of “Did you give and take faithfully?” [In the continuation of this passage in Shabbat 31a], they then also ask him, “Did you sharpen [matters of] wisdom?” And [this] is elucidated in the Duties of the Heart in the Section on the Reckoning of the Soul:25Rabbi Bachya Ibn Paquda, Chovot HaLevavot 8:3:5.
He should reckon with his soul about his tarrying to understand God’s Torah and [about] his peace of mind about not mastering its contents; whereas he does not do this with a book that came to him from the king, if he is in doubt about its understanding because of similarities in the writing or the words, or the depth of the topic, etc. But rather he would put all of his heart and soul into mastering its contents, and he would be very distressed until he understood [the king’s] intention by it, etc. How much is he [then] obligated to expend multiple more efforts until he understands the Torah of his God, which is his life and his salvation, etc.? And how, my brother, did you permit yourself to excuse yourself from it, and to suffice yourself with what appears to be its content and that which is revealed from its simple meaning, and to be negligent with the rest? [See there.]
And with this a Jewish man should be awakened to how greatly he is required to answer the aforementioned question, “Have you sharpened [matters of] wisdom” and not just sufficed with simple understandings. True, due to the actual lucidity of the earlier ones’ minds, they did not require so much deep sharpening, like ‘us here today.’ And even in the days of the Amoraim,26The scholars of the Talmudic period (ca. 220-500 CE). Here, and frequently, the distinction is being made between them and the scholars of the Mishnaic period (ca. 10- 220 CE), known as the Tannaim. they said (Eruvin 53a), “We are like a finger in wax with regard to logical reasoning.” And all the more so do we – who are orphans of orphans – require so much time to understand even one logical argument of the earlier ones, may their memory be blessed. And much sharpening is required for this.", + "(Vav) And see that which our teacher Rabbi Moshe Almosnino (Greece, 16th century) [writes] in his commentary on the Book of Ecclesiastes (on Ecclesiastes 10:1), “Dead flies turn the perfumer’s ointment fetid and putrid; so a little folly outweighs massive wisdom.” As he writes that those that have straight minds are not so incisive; as incisiveness comes as a result of confusion. [And] since those whose minds are not straight have limitations on their [thinking], when [they are therefore required to] push their minds, it brings great incisiveness. [This is] as we see with the burning of a fire – when a little water is poured upon it, the fire grows and has bigger flames; with ‘greater height and greater power’ [coming] from the bonfire than before, without the water. So is this thing: If the mind has a little bit opposing it – which is “the little folly” – then the mind will push against it and the mind will become more incisive. See there. And with this it appears that [we can] explain the statement of the Sages, may their memory be blessed, “‘And behold, it was very good’ (Gen. 1:31) – ‘good,’ that is the good impulse; ‘very good,’ that is the evil impulse” (Bereishit Rabbah 9:7). And that is because the evil impulse is called a fool and the good impulse is called a wise man.27Kohelet Rabbah 4:13. Therefore when there is opposition from the side of folly, which is the evil impulse, against the approach of wisdom, which is the good impulse; the mind, which is the good impulse, pushes against the folly and rises to much [higher] levels than it was before. [And this] would not be the case if there was no evil impulse opposing it – there would [then] not have been this overcoming. And [so] it would have only been good from the angle of itself, but not “very [good].” However through the opposing evil impulse, the good impulse pushes and becomes “very good.” And this appears to be the intention of the statement of the Sages, may their memory be blessed, “‘Happy is the man who fears the Lord’ (Ps. 112:1) – happy is the man, but not the woman? Rav Amram said that Rav said, ‘Happy is he if he repents when he is [still a] man’” (Avodah Zarah 19a). [This is] meaning, that [when he is still young enough], he has opposition from the side of the evil impulse and overcomes it. For then he will very much desire His commandments. (Hence, this is “very good.”) But if he is old and his desires have withered and his impulse has become weak – even though he desires the commandments, it will not be [in a state of “very”], as mentioned above.", + "(Zayin) There is still more. This [required] study must be from love, such that he not use this trait for anything else at all, ‘but rather his desire is for the Torah of the Lord.’ And these are the words of the Midrash Tanchuma, Noach 3:4-7:
The Israelites did not accept the Torah until the Holy One, blessed be He, arched the mountain over them like a vessel, etc. If you should say it was because of the Written Law, isn’t it true that as soon as He said to them, “Will you accept the Torah,” they all responded (Exod. 24:7), “We will do and hear?” … But rather He said this to them because of the Oral Law, etc. And its jealousy is as harsh as Sheol.28The pit, usually a reference to the nether-world. One does not study the Oral Law unless he loves the Holy One, blessed be He, with all his heart, etc., as it is stated (Deut. 6:5), “And you shall love, etc.” Whence do you learn that this word, “love,” refers only to studying the [Oral Law]? Observe what is written after this (Deut. 6:6): “And these words which I command you this day shall be upon your heart.” And what study is upon the heart? Scripture (Deut. 6:7) states [immediately thereafter], “And you shall review it to your children.” [Hence] this is the study that requires review (i.e. the Oral Law). We learn from these verses that the first part of the Shema (Deut. 6:4-9) does not mention a reward given in this world, while the second part does: “And if you shall hearken diligently, etc., I will give the rain of your land in its season” (Deut. 11:13). This reward is given to those who perform the commandments even though they neglect study [of the Oral Law], etc. As anyone who loves material riches and earthly pleasures is incapable of studying the Oral Law. [This is because] there is considerable anguish and sleeplessness in (store for him who studies) it; one wastes and neglects himself on its account. Therefore its reward is in the hereafter, as it is said (Isaiah 9:1), “The people that walk in darkness have seen a great light,” etc. Therefore the Holy One, blessed be He, established two academies (at Sura and Pumbeditha) for the Israelites where they studied the Torah day and night and where they assembled from all parts of the world twice each year – in the months of Adar and Elul. They came together to “battle” the problems encountered in the Torah until they had resolved them and reached a definitive decision concerning the law. [See there, as it is lengthy.]
And [the Rabbis] said in the Midrash that the Holy One, blessed be He, forced us [to accept the Oral Law] by arching the mountain, such that the Torah would not be severed from us forever. As with a [woman] forced [to have sexual relations], it is written (Deut. 22:19), “he may not send her away all of his days.”29See the next paragraph and note 34. Also the manna that they ate in the wilderness was [given] with this intention. As it is written in Maggid Mesharim of Beit Yosef (R. Yosef Karo), that the manna that the Israelites ate was necessary in order [for them] to receive the Torah without any choice. And these are the words in Yalkut Reuveni, Beshelach: [The angel named] Yafefiyah who is the one who rained down the manna upon Israel, is numerically equivalent (with the letters adding up to 197) to Katseh, who is the angelic minister of Torah; whereas they said (Num. 21:5), “and our souls are sick (katseh)” – to make known that they were sick and disgusted of the manna and of the Torah. See there. And this was forcing them to receive the Torah, as the manna was coming from the minister of the Torah, and it was the bread of mighty ones from which the ministering angels are sustained. [Hence] they no longer had any physical desire or inclination. Rather it was [therewith only] the love of the Torah and of the commandments that was implanted in their hearts. And this [love] remained for [future] generations among the enlightened ones about whom it is stated (Num. 19:14), “when a man dies in a tent.”30 See Berakhot 63b.", + "(Chet) [Yet] I saw ‘difficult visions’: Behold, it is written in Parashat Behaalotecha (Num. 11:35-12:1), “Then the people set out from Kivrot-Hataavah to Hatserot and were in Hatserot. Miriam and Aharon spoke against Moshe because of the Cushite woman he had married.” And Tosafot on Yevamot 62a (s. v. dekhtiv emor lehem) asked why it is that they waited a long time after the giving of the Torah to speak about Moshe (since their problem was that he had separated from his wife earlier, from when the Torah was given). And they answered that – according to that which is found in the Talmud Yerushalmi31The common text of Tosafot has the citation as Sifrei and presumably refers to the account in Sifrei Zuta 12:1. – the seventy elders were chosen at Kivrot-Hataavah. And [at that time] Miriam said to Tsipporah, “Happy are the wives of these [men] that were chosen for greatness.” Tsipporah [however answered], “Woe to them, as behold my husband Moshe separated from me from the day that the Holy One, blessed be He, started speaking to him.” And then the matter became known to them. See there. And it appears [that this is connected to] that which we find there (Num. 11:4-7) that “they desired a desire […] and they said, ‘Who will feed us meat? We remember the fish that we used to eat free in Egypt, etc. Now our souls are dry; there is nothing at all but this manna in our eyes.’ And the manna was like coriander seed, and in color it was like bdellium.” And Rashi (Rashi on Numbers 11:7) explained, “He who said that (i.e. the previous verse) did not say this […]; but rather [it is] the Holy One, blessed be He, who had, ‘And the manna was like coriander seed,’ written in the Torah (even though no one said it).” And it is [further] written (Num. 11:10), “And Moshe heard the people weeping, each family apart, each person at the entrance of his tent.” And Rashi (on this verse) explained [that] “each family apart”32Le’mishpechoteichem, which can also be read as, for their families. [means], “because of family affairs – because of the sexual prohibitions [of blood-relatives] that had been forbidden to them.” See there. And that is astonishing; as what does the quarrel of the manna have to do with matters of sexual prohibitions? And it appears that it can be explained according to what the Rabbis, may their memory be blessed, said about that which is found in the Gemara (Shabbat 88a), “‘And they stood at the lowermost part of the mountain’33Be’tachtit haHar, which can also be read as, in the lowermost part of the mountain. (Exod. 19:17) – […] teaches that the Holy One, Blessed be He, overturned the mountain above [the Jews] like a tub, [and said to them], ‘If you accept the Torah, excellent; but if not, there will be your burial.’” And it was asked [that] behold, they already assented and said (Exod. 24:7), “We will do and hear!”34While this is essentially the same question that he cites from the Midrash Tanchuma in Paragraph Zayin, he will now proceed to give a different answer. And it is written in Gur Aryeh35Gur Aryeh on Exodus 19:17. that it is not possible for the Torah to be received by choice – that they would accept it if they wanted to, and not accept it if they did not want to – but rather the Holy One, blessed be He, is showing them that the Torah is imperative for them (that it had to be accepted by them). And something imperative exists permanently; as it is found in the Midrash, that concerning a [woman] forced [to have sexual relations], it is written (Deut. 22:19), “he may not send her away all of his days.”36This midrash is unknown. See Yehoshua Hartman’s edition of Gur Aryeh ad loc., Note 273; and M. Kasher’s Torah Shelemah ad loc., Note 224. See there. And behold we have found that they desired a desire; meaning that they did not have any physical desire and – as is written by (Rabbi Moshe) Alshekh (on Num. 11:4) – they desired that they would have desire. See there. And according to what I have written, the reason is that on account of the manna – that was from the minister of the Torah, and was the bread of mighty ones – all of their wish and yearning was only for Torah. And ‘their souls were dry’ and empty from all physical desire. And [so] they desired desire, such that the receiving of the Torah could be of their wish and wanting, like [when] they said, “We will do and hear” – as no one wishes forced love. Therefore they quarreled about the manna and its forcing the love of Torah [upon them]. And [when] they said, “We remember the fish that we used to eat free (chinam) in Egypt,” its explanation is [that it was] without force, but rather that [it was that] which we chose and which appealed to us. As this is the understanding of the word chinam, as is elucidated in Radak’s37R. David Kimchi (Provence, 1160-1235) was a Biblical commentator and grammarian. Book of Roots under the root, chanan (graced). [And the meaning of] “Now our souls are dry; there is nothing at all but this manna,” is that we were forced, and we want that the choice be in our hands. However we would also eat the manna by choice. As if the manna were not ‘good to eat and appealing to the sight,’ we would have needed force; but in fact, “the manna was like coriander seed and in color it was like bdellium,” and we would certainly eat of it.38In this way, one no longer has to resort to Rashi’s answer that this phrase was added by God to the quote of the people which accordingly ended abruptly. However all of the desires would [then] not be removed from us and the receiving of the Torah would be with wanting and choice – as [when] they said, “We shall hear and do.”", + "(Tet) [But even] ‘before they called,’ their disgrace was revealed, as it is written, (Num. 11:10), “And [Moshe] heard the people weeping, each family apart” – meaning, about the sexual prohibitions [of blood-relatives] that had been forbidden to them. And behold in Gur Aryeh on Parashat Vayigash,39Gur Aryeh on Genesis 46:10. [its author] asks that since Israel had the status of converts with the receiving of the Torah – as it is found in Yevamot 46a-46b, that they required circumcision, sprinkling and immersing like the law for converts – and it is established for us that a convert [may] marry his sister, since “a convert that converts is like a newly born infant”;40Yevamot 22a. if so, it should have been appropriate to permit sexual relations between relatives in that generation. And he answers that we only say “a convert that converts is like a newly born infant” about a convert who converted on his own, from his own will – then he is as a newly born infant. But at the time of the giving of the Torah when they were forced to receive it – in that He overturned the mountain above them like a tub – they were accordingly not as a newly born infant. See there. Therefore “they cried for their families,” because of the affairs of the sexual prohibitions [of blood-relatives], since the manna had forced them to accept the Torah [and not have the leniency of the convert in this regard] – as I wrote in Paragraph Chet. Hence they were forbidden with their relatives. However if it had not been by force – but rather from [their own] will and from [their] choice – they would have been permitted with their relatives, as we elucidated. Yet behold in Yevamot 62b, Rabbi Yochanan and Resh Lakish disagree about a gentile who had children and [then] converted – as Rabbi Yochanan reasons that he fulfilled [the commandment of] “Be fruitful and multiply” (Gen. 1:28), as behold he has children; whereas Resh Lakish reasons that “a convert who converts is like a newly born infant,” and he [still] needs to fulfill “Be fruitful and multiply.” And at first glance you could ask [the following] difficulty: [In] that which they say there in the Talmud (Yevamot 61b-62a) in the argument between the School of Shammai and the School of Hillel, the School of Shammai reasons [that the requirement is] two male [offspring], and the School of Hillel reasons [that it is] a male and a female. And the reason of the School of Shammai there is that they learn from Moshe, as he had two sons and [then] separated from [his] wife; whereas the School of Hillel learns from the creation of the world, “male and female” (Gen. 1:27). And [the Talmud asks], “Let the School of Hillel learn from Moshe”; and answers, “Moshe separated on his own [and was not commanded by God], and [only afterward] did the Holy One, blessed be He, agree with him.” See there. But if so, according to the School of Shammai that learns from Moshe – granted that he fulfilled “Be fruitful and multiply” with two males; but behold, at the time of the giving of the Torah, they had the status of converts! And [though this is not a problem for Rabbi Yochanan], for Resh Lakish, [Moshe would still have] needed to fulfill “Be fruitful and multiply,” as he was like a newly born infant. However according to what is written in Gur Aryeh – that [when the conversion] is by force, the convert is not as a newly born infant – it is fine, even according to Resh Lakish. And with this, the question of Tosafot (at the beginning of Paragraph Chet) is resolved: As Aharon and Miriam did not speak against Moshe until after [they had been at] Kivrot-Hataavah; since before then, they had reasoned that [the principle of] “a convert that converts is like a newly born infant” [applied to them] – and [so Moshe] needed to fulfill, “Be fruitful and multiply,” even if he had sons from before. And if so, Moshe certainly would not have negated the commandment [by separating from his wife] on his own; and so it was the Holy One, blessed be He, who commanded him. However when they saw that sexual prohibitions [with blood-relatives] were forbidden to them at Kivrot-Hataavah – and that is from the reason that a forced convert is not as a newly born infant, as it is written in Gur Aryeh; and Moshe [accordingly] fulfilled “Be fruitful and multiply” with his earlier children – they found an opening to suspect [the correctness of his decision]. As he separated on his own, since he was not negating a commandment with this – as he fulfilled “Be fruitful and multiply’ with [his] two sons, even according to the School of Hillel, who only add that it is even sufficient with one male and one female according to the opinion of the Talmud Yerushalmi Yevamot 6:6, 7c. And hence they quarreled (Num. 12:2), “Has He not spoken through us as well?” [This was] until the Holy One, blessed be He, answered them (Num. 12:8), “I speak to him mouth to mouth” – I agreed to his words.", + "(Yod) “The dust returns to the ground as it was; and the spirit returns to God Who bestowed it” (Ecclesiastes 12:7). And our teacher Rabbi Yitschak Arama (Spain, 15th century) wrote in Akeidat Yitschak:
[This] teaches us that the goal of man and his perfection is that that at the time of his end, his two components will completely split one from the other – each one for itself, without the one having any remnant of its companion, etc. However this which the wise one (Shlomo/Kohelet) said about their complete separation – to here and to there – is only accomplished in a [person] if he [has reached] the fullest good while he is alive, such that there not be any admixture in his soul and it not connect to physical traits and their lowliness to identify with them at all; and that he inclines to this, such that he makes efforts that they should be separated. Until, in the end, “the dust returns to the dust as it was,” without any soulful admixture; “and the spirit returns to God Who bestowed it,” without any dusty admixture. This is as they say (Shabbat 152b), “Give it to Him like He gave it to you.” However this matter of separation in this way is difficult for people, as behold, their souls have a great inclination towards their physicality because of their constantly dealing with the physical, etc., to the point where they love it with a powerful love during their lives. And [so] they do not separate in their deaths, etc. and there remains with [the soul] bad and destructive matters, etc.”
And hence he says:
It is as difficult for the soul of the evil to leave [the body], as it is for wool stuck in one of the thorns, etc. – since “the dust returns to the ground as it was,” is not fulfilled with them. [See there.]
And in Maggid Mesharim of [R. Yosef Karo, he] also writes that it is [like the] the ‘hollow of a sling.’41See I Sam. 25:29. As the bodily powers with their desires that have become connected to the soul – sometimes with this sin, and sometimes with that sin; and each sin has its designated power to punish him – is ‘the hollow of a sling.’ And [so] all the designated powers fling him one to the other. See there. And it appears that with this we can resolve that which is written in the Midrash (Sifrei Bamidbar 86)42The standard text of the midrash is slightly different, but different enough to make the explanation given here less compelling. “‘And He called the name of that place Kivrot-Hataavah [because the people who desired were buried there.]’ (Num. 11:34). I might think that that was because of the name of an event; it is therefore written, ‘for there they buried (kavru) the people who desired (hamitavim).’” To here [is the midrash]. And see what is written in Akeidat Yitschak – that it should have stated, “the people who had desired.” See there. And this is the explanation: “I might think that it was because of the name of an event” that happened once – this story that they desired meat – and then it stopped; however the name of the place remained from that time. And the explanation of, “it is therefore written, ‘for there they buried the people who desired,’” is that they are still desiring and it is not [just a one-time] event; rather it is happening all the time. And [it] is as he wrote – that anyone who desires [the physical] in his lifetime is [still] connected to it after the separation of the soul; and [so] they are still desiring.", + "(Kaf) ‘According to the actions of a man, so is his reward.’ And we found that the Sages, may their memory be blessed, said about Kivrot-Hataavah that they had a strange desire – as they saw that the meat killed and they nevertheless did not turn away from their desire. And that was because of their quarrel about the manna and its forcing the Torah [upon them]; as they wanted to choose love and they rejected forced love.43See Paragraph Chet above. And so He repaid them according to their trait, as this strange desire that was given to them was also forced (compulsive) – even though it killed, they did not veer from it. And from this, the enlightened one can understand [that] if there is such an amazing power in this strange desire that one should kill oneself for it, all the more so should the heart of a man be enthused with an amazing and very awesome yearning for the Torah and for the commandments, [such] that a man himself [thereby] fulfill “When a man dies in a tent.”44The reference is to the statement of Resh Lakish in Berakhot 63b based on the quote from Num. 19:14 cited in the text, “From where is it derived that matters of Torah are only retained by one who kills himself over it? As it is stated, ‘This is the law (Torah): When a man dies in a tent.’”  And he should not be concerned with his flour; but rather he should be cruel to himself and ‘meditate about His Torah night and day.’ And then it will be good for him in this [world] and the next [world]; and ‘none of the anathema will cling to his hand,’ after the separation of his soul – that he should, God forbid, be in the hollow of the sling, as I have written. And in the second chapter of Sotah,45Sotah 21a, which is actually in the third chapter. they said about this, “A parable about a man who is walking [on the way] in the blackness of night, etc. When he arrives at a crossroads and recognizes the way, he is saved from all of them. […] What is the meaning of the crossroads? Rav Ḥisda said, ‘This is [referring to] a Torah scholar and the day of death.’” As since he is a Torah scholar, the Torah removes his soul from the mud of the physical. And through this, ‘the spirit returns to God Who bestowed it’ – and how he bestowed it – and ‘the dust returns to the ground as it was.’ And this is the crossroads – each one of his “men” turns to his path [and] will no [longer] meet one another; and then [his soul] will be completely saved.", + "(Lamed) In order to satisfy the soul of the enlightened reader about this matter of separation – as at first glance, the heart of a person will [wonder] how such friends, the connection of which is ‘bound with thick ropes,’ can separate without any trace of the one remaining in his neighbor – I will say that this topic and its illustration was shown by the Holy One, blessed be He, to Moshe at the beginning of the Lord’s speaking to him. As it is written (Exod. 3:2-5), “He gazed, and there was a bush all aflame, yet the bush was not consumed. And Moshe said, ‘I must turn aside to look, etc.’ […] And [the Lord] said, ‘Do not come closer; remove your sandals from your feet.’” To here [are the verses]. And the commentaries are many that [try] to explain this allusion. But it appears – according to that which is written in the Guide [for the Perplexed]46This idea does not seem to appear in the Guide for the Perplexed. It does, however, appear in the commentary of Rabbeinu Bachya on Exodus 3:5. That the latter was the actual reference is also the conclusion found in the New York Shivilei David edition of Shev Shmat’ta published in 2017. – that with the statement, “remove your sandals,” the Holy One, blessed be He, was warning Moshe about the removal of physicality, such that he should remove all of the physical forces from himself. See there. And elucidated in the writing of Ari, may his memory be blessed, is [the idea] that supernal fire does not consume, whereas earthly fire consumes everything that encounters it. That is because supernal fire does not become embodied and attach itself to any physical body, nor mix into its parts. And therefore it does not burn it. This is not the case with earthly fire, [which is] embodied and mixes into all physical things. [So it] enters into the parts of a tree, mixes in with it and consumes it. Accordingly, the Lord showed Moshe this vision of the burning of the bush and [its] not being consumed, so that he would understand that the loftiness of the thinking soul is like the loftiness of the supernal fire. And even though it resides in a physical body, it [need] not mix into its parts and become embodied in it. Rather if its owner guards it, it will remain in its loftiness. And through this it ‘can come to the holy at any time,’ to remove its clothing from upon it. And [so] He said to him, “Remove your sandals,” and like is written in the Guide. And with this, the goal of separation about which I have written is understood.", + "(Mem) Aside from all that we have written, we will [also] say that at the beginning of the creation of man – when the Creator assembled all of [the world’s] parts and made him the head of His legion to command all of the creatures – He placed his thinking soul in its house as the matron. All of [the body’s] forces would go out at its command and come at its command. And that soul did not become embodied in the midst of its forces. Rather the soul stood by itself across [from the body]; and the physical forces [were also] by themselves, except that they would heed its discipline according to that which it would command. And [the soul] was not in the body, but rather [man’s] composition was a neighborly [association]. However when man was created, he did not guard his soul and dislodged it from [its position of] being [the] matron. And then – through his evil deeds – the spiritual forces and the bodily forces mixed together. And a new constitution was created from the mixture of the soul with the physical, and he became a new lesser creature. And it is as the scientists have written, a reconstituted composite item will not retain the form of either one of the separate components in this [new] item that they formed. Rather there is a new form, ‘and new faces have come to here.’ It is like sangben (a honey-vinegar drink), which does not have the form of the honey or the vinegar at all, but rather a new constitution is acquired. As there is not one part that is all honey and one part that is all vinegar, but rather all of its parts become a composite item. And for this reason, when a man follows his desires more than is appropriate, a new composite item comes out and a new form results. And it is not half man (spiritual) and half physical, but rather [something with] a new constitution. Yet a righteous person is able – through his deeds and his Torah [study] – to extract the soul from the mud of physicality and [recalibrate himself to] only be composed of a neighborly [association. The latter] is like the hands, the foot, the eyes, the ears and that which is like them – such that their composition is [one of] individual limbs, each one having its original nature and its original constitution. And [the limb] does not have the nature of the whole, nor its constitution; as a part of the hand is not part of the foot. And even though they are composite, their composition is called a composition of neighborly [association]. And see that which is written in Tashbatz 2:4,47Tashbats is the Responsa of Rabbi Shimon ben Tsemach Duran (Spain and Algeria, 1361-1444). The explanation regarding a half slave is found earlier in Tosafot 88b, s. v. lisa shifcha. that a mule is not a forbidden mixture (kilayaim), even though it comes from a horse and a donkey, because its composition is reconstituted and it is a new form; whereas a half slave and half free man may not marry his own type (a woman with the same status) because the slave side will come and have sexual relations with the side of the free woman – and that is [because] this is a composition of neighborly [association], and [so] the side of slavery stands by itself. See there. And the final intention is that ‘the spirit returns to God like He bestowed it and the dust returns as it was,’ as I have written in Paragraph Yod in the name of Akeidat Yitschak. And this is the intention of the statement of [the Sages], may their memory be blessed, in the first chapter of Chullin,48Chullin 5b. that every place that “man and beast” is written positively, it is where the form of man and the form of beast are each distinct and separately recognizable; whereas this is not the case if they are mixed together with each other. Then he does not have the form of a man – meaning the soul – nor the form of a beast, which is the physical. Rather it is [then] a new and strange creature. And such is not the purpose of creation. And this is [the meaning of], “Man and beast do you save O Lord” (Ps. 36:7) – and that is positive, to ‘return it as it was bestowed.’ And understand [this].", + "(Nun) “We hold that a lion does not pounce upon two people. But [how is it that] we see that it [actually] pounces? [That only happens when they appear to the lion to be like beasts], as it is stated, ‘[But man does not abide in honor], he is like the beasts that perish’ (Ps. 49:13).”49Shabbat 151b. And it appears to me that this is according to that which is written in the Zohar, Parashat:50Zohar 1:13b.
The ninth commandment is to give to the poor, etc., as it is written (Gen 1:26), “Let Us make man in Our image, in Our likeness” – “Let Us make man,” a partnership that includes male and female (attributes); “in Our image,” wealthy, and from the side of the female, poor, etc. So must man below be rich and poor in one association, etc. It is a secret. As so do we see in the book of King Shlomo, that anyone who has pity on the poor with his heart’s desire never has his image transformed from being the image of man. And since the image of man is imprinted upon [such a man], he rules over every creature. This is what is written (Gen. 9:2), “The fear of you and the dread of you shall be upon all the beasts of the earth, etc.” From where do we [know this]? From Nevukhadnetsar – the whole time that he fed the poor, he was not punished, even though he dreamt that dream.51See Dan. 2. And when he became liable [for punishment], what is written? “The word was still in the mouth of the king, etc.” (Dan. 4:28). Immediately, his image changed, etc. [See there].
And this is [the understanding of] “a lion does not pounce upon two people” – its explanation is that if a man includes52Kallul. Some editions have ballul (mixed) instead, but the two parallel passages in this paragraph read kallul in all editions, indicating that it should be so here as well. both male and female – poor and rich – together, [then] the face of man is in front of him and he will rule over every creature. But the questioner [in the Talmud] did not understand [this]. And for this reason, he asked, “But [how is it that] we see that it does pounce?” And it answers, “That is when he appears to it as a beast,” meaning that male and female are not included in him. [In that case], even a hundred of them are like a beast to them. But “two people” in one association (within one man) – in image and likeness – fulfills [the requirement for] “The fear of you, etc.” And this is the intention of the singer of the Psalms: “Man walks about only as an image; mere futility is his hustle and bustle, amassing and not knowing who will gather in” (Ps. 39:7). Its explanation is that if a man only walks about with the image; but the likeness – which is the side of the female, the destitute – is not included; then “mere futility is his hustle and bustle, amassing and not knowing who will gather in.” And [so] he has no permanence in him.", + "(Samekh) ‘Paved is the path of the straight’ that walk ‘in the way of charity,’ which is [what provides for] the maintenance of the world. ‘Happy is the one who reflects upon the destitute,’ and especially on the day of a joyful party and a holiday, as it is elucidated in the Zohar 2: 88b. And these are its words:
Come see that on all the other times and festivals, a man must rejoice and make the poor rejoice. And if he rejoices alone and does not give to the poor, his punishment is great, etc. About him it is written (Mal. 2:3), “And I will strew dung upon your faces, the dung of your festivals.” But if he rejoices on Shabbat – even though he does not give to the other – He does not give him a punishment like the other times and festivals, as it is written, “the dung of your festivals,” and not “the dung of your Shabbats.” And it is [also] written (Isaiah 1:14), “Your new moons and your holidays My soul does hate,” but Shabbat is not mentioned. And for this reason, it is written (Exod. 31:17), “Between Me and between the Children of Israel.” To here [are its words].
[However we need to understand] the reason that on festivals one needs to make the poor rejoice more then on Shabbat; and also what is the relevance of new moons here, such that it is written, “Your new moons and holidays My soul does hate,” whereas in the Zohar it is not mentioned that one needs to rejoice on new moons; and also that which it says, “And that is what is written, ‘Between Me and between the Children of Israel.’” It appears to me that the holy days are supernal guests, and one needs to make the guests rejoice. And this is their joy – to have the miserable poor rejoice. From this they take their portion. In order to grasp the point of the matter, I will tell you a parable about a king who visited a villager under his rulership. And [the villager] recognized him, but did not put his attention to honoring him properly. And [so] the king got angry with him. But when [the king] raised his eyes, a messenger came to him sent by another villager. [The message was], “If it would be good for the king, let him come to a party that I will make for him.” And [so] he came to the house of that man. But behold that man also did not pay attention to the king, and he also did not honor him. Then ‘the king broke out into a great anger.’ He said ‘with rage and fury,’ “[He] ‘shall be [torn by his] limbs and his home shall be a dunghill,’” as the act of this one was worse than the first man. [That is] because the king came to the first on his own, whereas this one sent for him. And the king also got angry at the messenger, as he was the [immediate] cause of his embarrassment. And behold, on Shabbat which is ‘fixed and standing’ and the [supernal] guests come on their own, He does not punish [those that do not share with the poor] much. But [this is not the case] on festivals and holidays which are [set] by Israel, like the statement of [the Sages], may their memory be blessed, “‘Which you shall proclaim them (otam)’ (Lev. 23:2) – [do not] read [‘them,’ but rather], ‘you (atem)’” (Rosh Hashanah 24a). And if one does not honor the guests then, his punishment is great. For this reason, it stated, “Your new moons and holidays My soul does hate” – since the [holidays] are [established by way] of the new moons, and He gets angry with the messenger as well. And for this reason, it said, “And that is what is written, ‘Between me and between the Children of Israel.’” [This is] since Shabbat is ‘fixed and standing,’ and we accordingly say (in the holiday prayers), “Who sanctifies the Shabbat, Israel and the [holidays]” – as Shabbat is a sign between Him and the Children of Israel, whereas the festivals are a sign between the Children of Israel and Him. And [it is also] because the Shabbat is ‘fixed and standing,’ whereas holidays are [established] by Israel. And understand [this]. And [it is] also because one needs to appear before the Lord on festivals and [holidays] – as it is stated (Deut. 16:16), “all your males shall appear” – [hence] at least at these times, he should be in the image and the likeness, the rich and the poor, together. And [he should then] not, God forbid, be like a beast.", + "(Ayin) And now let every man be enlightened and understand the need for the unity of the rich and the poor and give charity at all times – and especially to poor Torah scholars, to strengthen them in the Torah of the Lord. And they said in the Talmud (Makkot 22b), “How foolish are […] people who stand before a Torah scroll, and [yet] do not stand before a great man; as in a Torah scroll, it is written (Deut. 25:3), ‘[He shall strike him] forty,’ but the Sages came and subtracted one.” And it is asked from that which they said in Kiddushin 33b, “What is [the law] as to [whether one should] stand before a Torah scroll?” And they said, “One stands before those who study it;53Based on Lev. 19:32. [is it] not all the more so [the case] before it?” And it is implied from this that the honor of the Torah is greater than that of those who study it. And it appears to me that [the solution to this apparent contradiction can be found] according to what is written in Tiferet Yisrael:5454Maharal, Tiferet Yisrael, Chap. 89 (p. 216 in the 1955 London edition).
As when we contemplate the creation of the Creator, [we see that] all created things require refinement and a different making – as it is [found] in the Midrash (Bereishit Rabbah 11:6), “Everything that was created in the six days of creation requires refinement and another making – wheat needs to be ground, mustard needs to be sweetened.” And since the Torah was given from God, may He be blessed, to a prophet, and the level of the intellect is greater than that of prophecy – and as we say (Bava Batra 12a), “A sage is greater than a prophet” – and just as the acts of the intellect are greater than the acts of nature, so too is [the intellect] greater than prophecy; and so, the sages are the essence of the Torah and its refinement. And because of that, “the Sages came and subtracted one, etc.” And the Torah came to the world like all [natural] things that are not refined, but are only refined by man through his intellect. And [so] the intellect refines the prophecy, etc. And in the Midrash (Tanchuma, Tazria 5), it is written, “Turnus Rufus asked Rabbi Akiva, ‘Which are the greater works, [those of the Holy One Blessed be He, or those of flesh and blood?’ [R. Akiva answered] him, ‘Those of flesh and blood are greater.’]” Behold, that even the acts of God, may He be blessed, require refinement, etc. And let it not be a wonder in your eyes how man refines the words of prophecy with his wisdom, and likewise how wisdom can refine nature, which was created by God, may He be blessed. As everything is from God, may He be blessed – nature, wisdom, creation and refinement. [See there.]
And this was their intention, may their memory be blessed: “Foolish are the people who stand before a Torah scroll, and [yet] do not stand before the rabbis” – as the essential refinement and completion of the Torah is through the Sages, who “subtracted one.” And behold this is like one who has a vineyard [and] ‘planted a choice vine, ‘but there is no man to work its land.’ Behold his vineyard is as if it were not [in existence]. However, if he hires workers and they work on the ‘vineyard in the fruitful corner’ – then ‘the crushers will call out, “heidad, heidad”; they shall sing of it, “Vineyard of Delight.”’ And nevertheless, the workers will not be the best of his possessions. Rather the vineyard [remains] the main thing. Yet he needs the workers; and without them, it will not be established. So is it with the Torah: If there were no Torah scholars to clarify and refine [it], it would be like a ‘sealed book’ – as you do not have any commandment explained in the Torah. We would not know how many sections [to include] and what to write in tefillin; and so with fringes (tsitsit), mezuzah, forbidden mixtures of fabric (shaatnez) and many like these. And regarding lashes, they subtracted one. So without the Torah scholars, the Torah would be as if it were not [in existence]. But [in the case that] we have already strengthened the hands of those that strengthen [the Torah] – the Torah scholars that refine it – and we have already ‘eaten its bread and drank its wine,’ [the Torah] is the main thing and not its workers. This is like a pearl: At the beginning of its being found, it is sealed and covered and not worth anything. But when one has a servant that pierces pearls, he transforms it and gives it great value. Nevertheless, the servant is not the main thing, but rather the pearls. And so is it with Torah: “If we stand before those that study it” – who are its workers and have already refined it and completed it – “[is it] not all the more so [the case] before it,” as it is the main thing. And understand [this].", + "(Peh) A man shall give redemption for his soul by doing good to the good – which are the Torah scholars – when he benefits them with his property. As through this, he merits to give life to his soul at the time that ‘corpses will arise.’ It is like the statement of [the Sages], may their memory be blessed [in the] chapter [entitled] HaNoseh (Ketuvot 111b):
Rabbi Elazar said, “The common, uneducated people (amei ha-arets) will not live [in the future to come].” Rabbi Yocḥanan said to him, “Their master, (i.e. God), is not pleased that you say this about them.” He said to him, ‘I expound it from a […] verse […] (Isaiah 26:19), ‘For Your dew is as the dew of light, etc.’” When he saw that [Rabbi Yocḥanan] was grieved, he said to him, “My teacher, I have found a remedy for them from the Torah, ‘But You who cleave to the Lord [your God, are alive every one of you this day]’ (Deut. 4:4). But is it possible to cleave to the Divine Presence? Isn’t it written, ‘For the Lord your God is a devouring fire’ (Deut. 4:24)? Rather, [it teaches] that anyone […] who conducts business on behalf of Torah scholars, and one who benefits Torah scholars with his property, [it is] as though he is cleaving to the Divine Presence, [and it is written, ‘are alive every one of you this day’].”  [See there.]
Behold that the revival of the dead is [dependent] only upon the dew of Torah – only one who [utilizes his wealth to] benefit Torah scholars has their dew, like the matter of Zevulun and Yissachar.55See Bamidbar Rabbah 13:17 which speaks about such an arrangement between these two tribes. And this is the intention of their statement, may their memory be blessed, in the chapter [entitled] Chelek (Sanhedrin 90a), “These are the ones that do not have a share in the world to come: One who says that the revival of the dead is not from the Torah.”56The traditional meaning of this – as understood in the Talmud – is that he denies that there is a source in the Torah for the revival of the dead. And they say [further on the same page] in the Talmud, “He denied the revival of the dead; therefore he has no resurrection.” Its explanation is that even though he agrees with the principle of resurrection, he says that it is not caused by Torah and [so] denies its cause – [such a one] has no resurrection. [This is] since there is no cause for it besides Torah – his or that of others who benefit from him. And since he denies this, it will not resurrect him. Indeed, every man should believe that this is the essence of the resurrection; and then he will merit to arise with ‘the sleepers of Chevron,’57This is referring to the patriarchs and matriarchs buried in Chevron. and rejoice in the joy of Zion, may it be built and established speedily in our days!", + "(Tsaddi) Our souls are tied, entwined and ‘bound – a woman to her sister’ – as there is no resurrection besides that which is through Torah. And if the masses of the people do not connect to the Torah scholars, ‘from where will their help come?’ And from what will they live [during the time of] the footsteps of the messiah? They said (Sotah 49), “Scholars have begun to become like scribes (teachers of children), etc. and uneducated people are increasingly diminished, and none ask, etc. And [there is none] upon whom to rely [besides] our Father in Heaven.” And one can understand that their intention was that the essence of creation is only for the Torah. And all of Israel is like one man with internal and external organs, but all of their life [force] comes from the heart. And when an organ comes loose from the body, it has no life [force] from the heart. And likewise the Torah scholars of the generation are the heart; and the sanctuary of life is with them. And when the uneducated are connected with the heart – meaning, to the Torah scholars, in that [the scholars] benefit them from their property – then the life of the heart and the limbs are one. [Then] each feels the feelings of his neighbor. But when they separate themselves from the Torah and from Torah scholars, they are only like limbs that have come loose, that do not feel the feelings of their neighbors. And it is a loss for the whole body when there is a limb that has come loose. And so is it with [the People] of Israel. And [so] this is [the understanding of the statement quoted above]: “Uneducated people are increasingly diminished, and none ask and seek” the sustenance of Torah scholars, who are able to meditate upon the Torah of the Lord. And therefore, “there is none upon whom to rely besides our Father in Heaven.” And a person should be very careful in the area of love and brotherhood, not to do anything bad to one’s neighbor. And the [Sages], may their memory be blessed, said (Avot 2:12), “Let the money of your friend be as beloved to you as your own” – all the more so, should he not steal from him.", + "(Kof) “Robbing an ordinary person is more severe than robbing the Most High, (i.e., taking consecrated property). As with [robbing an ordinary person, the Torah] has sin precede me’ilah (trespass), [whereas with robbing the Most High], it has me’ilah preceding sin.” With robbing an ordinary person, it is written (Lev. 5:21), “If any one sin, and commit a trespass, etc.” But with one who misuses consecrated items, it is written (Lev. 5:15), “If any one trespasses in misuse (timol ma’al) and sins unwittingly, etc.” And this is a statement of Rabbi Levi in the chapter [entitled] HaSfina (Bava Batra ).58Only the first part of this appears in our standard text of the Talmud, but the meaning is the same. And it requires explanation – as [just] because it had sin precede me’ilah, [does that mean] it is more severe? As both [terms] appear in both. And it appears to me that it can be explained according to that which is written by Rabbi Yitschak Arama in Parashat Chukkat of Akeidat Yitschak, that even the most complete person sins in something, etc. Indeed, he is compelled by his nature, as the verse states (Ecclesiastes 7:20), “For there is no man who is righteous in the world [… who does not sin].” But when it is in the manner of either being from the light sins or after complete repentance, he will certainly not be punished; as the Sages, may their memory be blessed, said (Rosh Hashanah 12b) “I am He before he sins, and I am He after he sins and repents.”59The Talmud (the wording of which is slightly different than the quote) is referring to God’s attributes of mercy in Exod. 34:6). However we do not understand from this that no sinner is ever punished. As even though – in his not being God – he is compelled to sin, he is not compelled to wallow in sin and have it become habitual. See there. And [so] it is elucidated that man is not fitting to be punished for sinning, since he is compelled to it – and especially if it is from the lighter sins. Rather the main punishment comes in his wallowing in it and making it habitual, and not repenting. As anyone [can repent]; as it is written (Deut. 30:11), “it is not a wonder […] and not distant, etc.” – and the Sages, may their memory be blessed, say this is referring to repentance.60The first known source for this is actually Ramban on this verse. And that is because while the [fulfillment of all the] actual commandments [is] a wonder for man and distant from him since he is a man and not divine, and is [so] compelled to sin – especially with the lighter sins – he is not compelled to wallow in them and make them habitual. And he needs to regret and repent, [as] the commandment of repentance is not a wonder and distant. And it is because of this that Rabbi Levi decides that stealing from an ordinary person is more severe than from the Most High. For with stealing from the Most High, [the Torah] had trespass precede sin; as since it is from the lighter sins, it is not called a sin for a man, given that “there is no man who is righteous in the world who only does good.” And the main sin [here] is because he wallows in it and does not immediately regret [it] after doing it. And that is why it has trespass before sin; as the sin is [afterwards] when he does not regret [it]. For this reason, it is written (Num. 5:7), “and they shall confess,”61In another section dealing with misusing sanctified property. such that they shall repent. But the trespass itself is not in the category of sin, since man is compelled to do such a light sin; which is not the case with robbing an ordinary person. [As] that is more severe, since a man can withstand [its temptation]. Even though he is not divine, he is not compelled to rob his fellow – [something that is] in the category of friendship and brotherhood. Hence with robbing an ordinary person, the trespass itself is the sin. And for this reason it had sin precede trespass.", + "(Reish) ”Rabbi Shimon ben Elazar says, ‘Anyone who has money and lends it without interest – the verse says about him (Ps. 15:5), “He who has not given his money with interest, etc., he who does these shall never collapse.” Behold, you learn about anyone who lends with interest, [that] his property does collapse.’ [It was asked about this], ‘But we see those who do not lend with interest and it [actually] collapses?’ Rabbi Eliezer62Our text of the Talmud has Rabbi Elazar. [answered], ‘Those collapse but rise, whereas [the properties of those who lend with interest] collapse and do not rise again’” (Bava Metzia 71a). And Rashi, may his memory be blessed, explains, “Such is implied in the verse – ‘he who does these shall never (lo… leolam, which can also be translated as, not forever) collapse’ – meaning, even if he collapses, his collapse is not a permanent collapse. But one who lends with interest collapses forever.” See there. And ostensibly, it can be wondered [that] in the same way that it was asked, “But we see those who do not lend with interest and it collapses,” so too [could we ask], “But we see those who do not lend with interest and it collapses and it does not rise [again]?” And it appears to me [that the answer is from] that which is found in the Midrash on Parashat Matot (Bamidbar Rabbah 22:8), ‘For it is not from the east or the west or the wilderness of the mountains’ (Ps. 75:7) – [wealth] is not from that which man goes out to the east and casts out to sea, nor from the wilderness of the mountains. Rather, the Lord brings down and also raises. And even though He brings this one down, He raises that one up, and it is [like] a spinning wheel.” And they said there, “Why are [properties] called nekhasim? Because they are covered (nekhusim) from this one and revealed to that one. And why are [common coins] called zuzim? Because they move (zazim) from this one to that one.” See there. Hence the properties of the one who lends with interest collapse, and do not rise in any [other] place. And this is [the meaning of] Rashi’s explanation - “Such is implied in the verse […], his collapse is not a collapse in the world (another reading of leolam)” – meaning that [his properties] will nevertheless rise for another person someplace in the world. And so the properties will remain in the world. This is not the case with the one who lends with interest – his wealth does not rise at all for any man in the world. And so is it elucidated in the Midrash (Shemot Rabbah 31:4), “‘They shall throw their silver into the streets, and their gold shall be treated as something unclean’ (Ezek. 7:19) – [these are those who lend with interest].” And also there, “He called it (Jer. 6:30), ‘Rejected money.’” But this is not the case with other [people who lend without interest] that go down – even though they do not rise [again], their properties rise.", + "(Shin) ‘I have turned and planned,’ ‘I have found strength’ that the whole entire world is one man,63See the first introductory paragraph after the preface (right before Paragraph Aleph). from that which they took as obvious (Kiddushin 40b), that the world is only judged according to its majority. And if everyone was a man on his own, what does the majority have to do with this? Rather [we see] that it is all one man. And it is [found] in the Midrash (Eichah Rabbah 3:5), “‘He has filled me with bitterness, sated me with wormwood’ (Lam. 3:15) – with that which He has filled me with bitterness on the nights of Pesach, as it is written (Num. 9:11), ‘upon matsa and bitter herbs shall they eat it,’ He has filled me with wormwood on the nights of the Ninth of Av.” And it appears to me [that this can be explained] according to that which is [found] in Midrash Eichah Rabbah 1:20:
On the night of the Ninth of Av, our father Avraham entered the chamber of the Holy of Holies. The Holy One, blessed be He, grabbed his hand and strolled with him up and down. The Holy One, blessed be He, said to him, “What is My friend [doing] in My house” (Jer. 11:15)? He said [back], “My Master, where are my children?” He said to him, “They sinned and I exiled them among the nations.” He said to Him, “Were there no righteous ones among them?” He said to him, “To do vile designs” (Jer. 11:15). He said to Him, “You should have observed the good ones among them.” He said to him, “Their many were bad, as it is written, ‘To do the many vile designs.’” He said to Him, “You should have looked at their circumcision in their flesh.” He said to him, “By your life, they refused it, as it is stated (Jer. 11:15), ‘they remove the holy flesh from upon you.’” [See there.]
And at first glance, [this is] already implied earlier. As he asked Him, “Were there no righteous ones among them?” And the Holy One, blessed be He, answered him, “‘To do vile designs.’” And [yet] he continues to ask, “You should have observed the good ones among them.” Behold, there were none! And it appears to me that [this can be explained] according to what is written in the Derashot of Rabbi Yehudah Moscato (Italy, 16th century) about that which the world is judged according to its majority – that it means if one is a murderer, another is a thief, still another takes bribes and the last one lends with interest, their prohibitions nullify one another. [This is] as we say (Zevachim 78a), “If one mixes and eats [a combination of] pigul,64Sacrificial meat disqualified by an incorrect thought. notar65Sacrificial meat disqualified by the violation of its time limit. and impure meat, he is exempt. And if so, since the majority are not ones who take interest nor murderers, they nullify each other. See there. According to this, our father Avraham first asked Him if there were truly righteous ones, and the Holy One, blessed be He, answered him, “‘To do vile designs.’” To this he said, “You should have observed the good ones,” meaning even though each one has several sins, they are good in relationship to each other; since [the transgressions] this one has, the other does not have – and [so] they can join together to nullify the transgressions of his fellow. And so with the second [individual], with the third and with all of them. [To this], the Holy One, blessed be He, said to him, “Their category (sugihon, which is more commonly rendered as, their many) is bad,” and prohibitions do not nullify one another (as opposed to what Avraham had thought, that people can be combined). Rather everything goes according to the category of transgressions as a whole. And [so] transgressions do not nullify one another. And they said there in Zevachim 79a about this – regarding prohibitions nullifying one another – that it is against Hillel. As he said [to] wrap the matsa and the bitter herbs and eat them together, as he holds that commandments do not nullify one another. And if commandments do not nullify one another, the same is true that prohibitions do not nullify one another. See there. And if so, it is well said that, “With that which He has filled me with bitterness on the nights of Pesach, as it is written (Num. 9:11), ‘upon matsa and bitter herbs shall they eat it’” – and if so, it is shown that commandments do not nullify one another – with this, “He has filled me with wormwood on the nights of the Ninth of Av.” Since their category is bad, the transgressions do not nullify one another.", + "(Tav) ‘I have strolled in my heart to understand that which is written in Sifrei Devarim 144, “[‘You shall place officers and magistrates in all of your gates, etc.’ –] the appointment of proper judges is worthwhile to give life to Israel and to settle them on their land.” See there. And the language, “The appointment of proper judges is worthwhile to give life, etc.,” is not understood. As it is certainly worthwhile for far more [than only this], since we have found that the Torah itself was only given to Israel on condition that they would execute the laws. [That is] as it is [found] in the Midrash (Shemot Rabbah 31:1), “‘And these are the laws’ (Exod. 21:1) – and this is [the meaning of] that which is written (Ps. 99:4), ‘Mighty King who loves law,’ etc.” And it appears to me that [this can be understood] according to that which is written in Akeidat Yitschak, Parashat Vayera, and these are his words:
And I also wonder, is there favoritism in the matter – in what way were the people of Giveah (from the tribe of Binyamin)66See Jud. 19. different than the people of Sodom, etc.? And behold, Ramban,67Ramban on Genesis 19:8. may his memory be blessed, defended them, etc. However the simple text equates them completely.
See there, as he wrote at length. But he concludes:
If a city is ‘surrounded by the walls’ of good laws and ordinances and proper precepts – even if ‘foxes’ will sometimes breach the fences and break the laws – such a city is close to healing and repair. As ‘one from a city and two from a family’ will rise up to reprove the people [of the city, such that] their hearts will be aroused and they will go back to the [earlier strength]. However if it has no fence – not from ordinances and not from proper customs – even if it has a tall wall of ‘snakes and scorpions,’ ‘thorns and thistles’; their laws are not good and their ‘judgements are not’ to live by, etc. And behold that, in truth, this was the sin of Sodom, etc. – to the point where they established bad and disgusting things to be [as if] good laws. And they [even] enforced them [strictly] with penalties, that they should not transgress them, etc. But in Giveah, they had good laws; however, they sometimes transgressed them, etc. This is possible to fix. [See there.]
And it is possible that this is the intention of the Sifrei – “the appointment of judges is worthwhile,” meaning the appointment itself. [As] even if they do not listen to the voice of the instructors, they are close to being saved by the rebuke of the elders – as is written in Akeidat Yitschak about the people of Giveah. And were not the ones setting up the laws of the judges those who settled first in the country of a ‘boundless inheritance’ – ‘no eye has seen [them], O God, but You’?", + "(Alef) The Psalmist said in Ps. 50:18, 20, “When you see a thief, you fall in with him, and throw in your lot with adulterers. You are busy maligning your brother, defaming the son of your mother.” It appears to me [that this can be explained] according to that which is written in Netsach Israel, chapter 25:68Maharal, Netsach Yisrael, pp. 126-127 in London edition.
We were asked, “How is it that Israelites are constantly yearning to [do] bad, etc.? As he seeks evil for the one who is his compatriot in Torah and in the commandments. And [yet] the Torah states (Lev. 19:18), ‘and you shall love your neighbor as yourself.’” And I answered him, etc. However this trait is not in Israel from the angle of ‘an evil soul desires evil.’ As from the angle of their essence, this holy people is deserving of all the importance and status, etc. And the one who is important based on his own nature will [naturally] seek status (and this is what causes the Jews to hurt each other). As you will not find a villager jealous of a great minister, but rather a sage of another sage, a wealthy man of a wealthy man and a strong man of a strong man, etc. Rather this thing comes from [their appropriate] sense of importance. And the proof to this is that it is perfectly obvious that when one of them is in distress, all of them step forward like ‘a brother for adversity.’ And that is because Israel is one nation, etc. And it is not like the traits of licentiousness, etc., as that thing would show great lowliness, etc. And they are stiff-necked from repenting, etc. Because they are far from physicality, they are not [easily] impacted, but rather hold on to their traits, etc. [See there.]
And for this reason, he said, “When you see a thief, you fall in with him, and throw in your lot with adulterers” – and that is from the side of crass physicality and it is lowliness. But, “You are busy maligning your brother, etc.,” is from the side of an elevated form, and as is written in Netsach Yisrael. And they are two opposites of one issue. And ‘there should not be [lowliness] like this in Israel’ – the holy people that comes from a good nature. And that which is in Parashat Netzaivm (Deut. 29:21-26) is elucidated by this:
And later generations will ask—the children who succeed you, and foreigners who come from distant lands and see the plagues and diseases that the Lord has inflicted upon that land. All its soil burnt by sulfur and salt, etc. And all the nations will say, “Why did the Lord do thus to this land; wherefore that awful wrath?” And they will be told, “Because they forsook the covenant that the Lord, etc. And they turned to the service of other gods and worshiped them – gods whom they had not known and whom He had not allotted to them. So the Lord was incensed at that land, etc.”
And Rashi explained [the phrase], “whom they had not known,” [as] they had not known the strength of divinity in them. And Onkelos translated [it as, these gods] did not do good to them – as the one they selected for a god did not give them any inheritance or portion. See there. And at first glance, [this needs] precision – as had it given them an inheritance and a portion, the ‘prohibition [against worshiping it] would still stand in its place. [It is] as we expound in the Gemara,69See Bamidbar Rabbah 20:9. “He exalts (masgi, which can also be read as fools) nations, then destroys them” (Job 12:23); such that it appears to them that they are healed by idolatry, etc. And see that with the generation of the flood it is written (Gen. 6:13), “and behold I will destroy them with the earth.” And the Rabbis, may their memory be blessed, expounded [it as] (Bereishit Rabbah 31:7), “with the land” – three handbreadths of the depth of a plow were despoiled. And the sin of the land was that the Lord said (Gen. 1:11) that the land should give forth “trees of fruit” – that the taste of the tree be like the fruit; but it made “trees that made fruit” (Gen. 1:12).70Bereishit Rabbah 5:9. [It did this] because [its] material was coarse; and this caused man to incline towards physicality. And [so] the Lord said (Gen. 3:17), “Cursed is the earth for the sake of man” – as the damage was evident in man. And for this reason, [people] in the generation of the flood also sinned in physicality – violent theft, sexual immorality and murder; and this was because of the sin of the land. And therefore it was punished. And in the Guide71Guide for the Perplexed 1:36., [Rambam] wrote that we only find [the terms], awful wrath and jealousy [attributed to God] with idolatry, [since it is understandable that] the Lord has awful wrath about this. See there. But the sin of idolatry is from the angle of the form (the spiritual side) – and that it is the loss of the intellect, as it is written in Gur Aryeh.72Perhaps the reference is to Gur Aryeh on Exodus 22:30. That is why the verse stated, “And all the nations will say, ‘Why did the Lord do thus to this land’” – since if their sin was from the spiritual side, the land did not sin. But if we say that the sin was from the side of physicality; you would still ask, “‘wherefore that awful wrath,’” as this is only with idolatry – as is written in the Guide – and that is from the angle of the intellect. “And they will be told, ‘Because they forsook, etc. and worshiped other gods’” – and the awful wrath was for that. And “whom they had not known and whom He had not allotted to them” – meaning that they did not apportion them any good and they did not know them [to be] with divine powers, and this was not from a confused intellect, such that ‘He fools the nations.’ Rather it was from the side of crass physicality that [such] anarchy was pleasing to them. And that was the sin of the land, and hence, “all its soil was burnt.” However, if people do righteous deeds, ‘the desolate land will be worked.’", + "(Reish) “Rabbi Shimon Bar Yochai said, ‘If I had been at Sinai, I would have requested […] two mouths, one for words of the Torah and one for [worldly words. But when he saw the frequency of evil speech which comes out of one mouth…].’” This statement of the [Talmud] Yerushalmi (Berakhot 1:2, 8a) seems [to imply that] there is no great disgrace if one studies [Torah] with the mouth that speaks worldly things, except that one cannot write down the words of the oral Torah. And it is written in Tiferet Yisrael:73Chapter 68 (p. 213 in London edition).
The Torah was related only to Israel. And through the oral Torah – which is literally in the mouth of a person and not on parchment, etc. – the Torah has a connection with Israel, etc. And this is [the meaning of] the statement of [the Sages], may their memory be blessed, in the chapter [entitled] HaNizakin (Gittin 60b), “The Holy One, Blessed be He, made a covenant with the Jewish people only for the sake of the matters that were oral (be’al peh), as it is stated (Exod. 34:27), ‘For on the basis of [al pi] these things, I have made a covenant with you, etc.’” As this thing is the covenant and the connection that connects two things together, etc. And if the oral Torah was also written, there would be no Torah that would be unique specifically to Israel. [See there.]
And according to this, the mouth is the parchment of the oral Torah. And just like the parchment of the written Torah requires processing specifically for the sake [of the commandment], and needs to be pure, and not impure – so too does the parchment of the oral Torah, which is the mouth. It [too] requires that it only be for its sake. And [so] it is proper that he requests two mouths – one for Torah and one for worldly things. And according to this, one must be careful not to speak things that are not from the service to God [with] the mouth. And it is written in Midrash Tehillim 17:5 (on Ps. 17:1), “‘Heed my song,’ that is the song of the Torah; ‘without false lips,’ that is the additional prayers (mussafin). Why ‘without false lips’? Because we [do] not stand in prayer [after] wasteful words, nor false lips; but rather [after] words of Torah and good deeds.” And [it] can be explained according to that which is written by Rabbi Menachem Azariah da Fano, [about the liturgical phrase], “the daily [sacrifices] according to their order, and the additional [sacrifices] according to their law”: “As the daily ones correspond to the written Torah and the additional ones correspond to the oral Torah. And that is why they said, ‘And the additional [sacrifices] according to their law’ – as [the oral Torah] is the law.” And more of a clean mouth is required for the Oral Torah than for the written Torah. As [the latter] is already written on a proper parchment, whereas the mouth of a man is the parchment [for the oral Torah). And this is [the meaning of] “‘Listen to my prayer’ […], that is the additional ones” – which correspond to the oral Torah – ‘without false lips,’ because we [do] not stand in prayer [after] wasteful words.” ‘One who guards his mouth and his tongue, guards his soul from anguish.’ And we have found that Aharon said to Moshe (Num. 12:11), “Please do not place upon us the sin that we sinned and that we blundered.” And it is [found] in the Yalkut (Yalkut Shimoni on the Torah 741), “If we are inadvertent (shogegin), forgive us as those who are volitional (mezidin).” And it seems to me that [it can be explained] according to that which Rashi explained in Parashat Behaalotecha (Num. 12:8), “‘Why were you not afraid to speak against My servant, Moshe’ – against My servant, even though he were not a Moshe; and against a Moshe, even though he were not My servant, etc. You should have said, ‘The King does not love him for nothing!’ And if you say that He is not cognizant of his doings (i.e. that I love him even though he does not deserve it, since I am not aware of his treatment of his wife), this [notion] is worse than your previous one.”74Midrash Tanchuma, Tzav 13; cf. Sifrei Bamidbar 103. To here [are his words]. As sometimes a man speaks about his brother and is mistaken about him; as he really holds that he is bad, as he says about him. But other times a man will be jealous of his neighbor and speak falsely about him in rebellion and sin, even though he knows the truth of the stature of his countryman. And behold, if Aharon and Miriam were inadvertent about Moshe’s stature, their sin would become smaller towards Moshe, but it would be become greater towards the Creator, may He be blessed – as [God] does not love him for nothing. “And if you say that He is not cognizant of his doings, this is worse than anything.” However if they were volitional against Moshe and knew of his stature, and were [just] mocking him, the sin towards the Holy One, blessed be He, would become smaller – as they would not be denying God’s stature at all. And [even though the sin towards Moshe would be greater], Moshe would certainly not be so exacting about his own honor. However the honor of God [would have been] in his heart, to be zealous for Him. And this is why Miriam and Aharon said to him, “If we were inadvertent against you, forgive us as those who are volitional against you – and let the sin not be so great towards the Heavens.”", + "(Yod) “A person should engage in Torah [study] and the commandments, even if not for their own sake; as through [that which is] not for their own sake, one comes to [engage in them] for their own sake” – as it is [found] in the Talmud (Pesachim 50b). But behold on the verse (Exod. 25:2), “And they shall take an offering for Me,” Rashi explains, “‘For Me’ – for My sake.” And why this offering must be for its own sake more than the other commandments, requires elucidation. Just the opposite: let one be engaged in it, even not for its own sake, etc., as mentioned. And it appears that [it can be explained by noting that] there is a disagreement about acquisition with a handkerchief75Such that acquisition of another item is effected by the symbolic exchange of a handkerchief or some other similar item. between Rav and Levi in the chapter [entitled] HaZahav (Bava Metzia 47a): Rav reasons [the handkerchief should be] from the [possessions] of the purchaser, whereas Levi reasons that [it should be] from those of the seller. And we establish [the law] to be like [the opinion of] Rav. And Ran76Rabbeinu Nissim of Gerona (Spain, 14th century). in the first chapter of Kiddushin77Kiddushin 7a. is troubled about Rav who holds that it is specifically from the items of the buyer and not of the seller, even if he is an important man. As in Kiddushin, we conclude that [a woman becomes] married if she gave something to an important man [to wed him], because of the enjoyment [she gets] from that which he accepted it from her.78While marriage is not a commercial transaction, many of the laws of acquisition apply, such that the man is acquiring certain rights from the woman. And see there; that he wrote to resolve [this] – and these are his words, “When we say that if an important man receives a present, it is considered enjoyment [for the giver], that is when he receives a true present, but when it is on condition that [it] be returned, it is not considered so. And since an undifferentiated acquisition with a handkerchief is on condition that [the handkerchief] be returned, is has to specifically be from the items of the buyer.” See there. And see in Beit Chadash79A commentary on the Shulchan Arukh by Rabbi Yoel Sirkis (Poland, 1560-1640). on Choshen Mishpat 190:4 who deduced from this that if one gives [such a gift] on condition to return [it] to an important man, it is not effective. [As] even though a gift given on condition that [it] be returned is considered a gift, it is not credited to the giver in this way. See there. And is it has already been written in Toldot Yitschak80A commentary on the Torah by Rabbi Yitschak Karo (Spain, Turkey, Israel 1458-1535). and in [the commentary of R. Moshe] Alshekh [about] “And they shall take an offering for Me,” [that] it is fitting that it should [rather] say, “And they shall give.” And they wrote that the receiving of an important man is considered like giving; and [so in that case], the receiver is the giver. [Hence] all the more so [with] the Creator, may His name blessed, is that which is given to Him as if it is taken from Him. See there. And behold with all of the commandments, one who says, “I am contributing this small coin in order that my son will live,” behold he is a full-fledged righteous person;81Pesachim 8a-8b. and his present is a present – even if it is on condition that [it] be returned. And the same is the law here with offerings – even if he gives [it] for the sake of some reward, it is [still considered] giving. If so [however], we would still have the problem that it should have stated, “And they shall give” – like it is written in Toldot Yitschak and in Alshekh. And it is not relevant to answer like the commentators have answered, that giving to an important “person” is like receiving, since it is on condition that [it] be returned (in that the giver expects a reward) – and as I wrote in the name of Ran. Therefore Rashi explained, “For My sake” and not on condition to receive a reward. And then, “And they shall take an offering for Me,” fits – as mentioned above. And see there in my book, Ketzot HaChoshen on Choshen Mishpat 190:4. Nevertheless, it should appear to each person about himself that he has not yet been sufficiently righteous in his actions in front of his Creator, may He be blessed. Yet he should hope that he shall arrive above, as we will say at the beginning of the next section after this.", + "(Hay) ”Before the soul descends, it is made to swear, ‘Be righteous and do not be evil. But even if the whole world tells you that you are righteous, you should be like an evildoer in your [own] eyes.’” And this is a statement of the Talmud in Niddah 30b in the chapter [entitled] HaMapelet. And this ostensibly contradicts that which they said in Avot 2:13, “Do not be evil in front of yourself (bifnei atsmecha, which can also be understood as, in the face of your essence).” And it appears to me [that this can be explained by noting what is written] in Ps. 62:10, “Men are mere vanity; mortals, deception; placed on a scale all together, they weigh less than vanity.” And [it is written] in the Yalkut (Yalkut Shimoni on Torah 645), “The deceptions and vanities that Israel does are worthwhile – as they are men, the sons of Avraham, who was the greatest man among the giants – to be raised upon the scales, in the month of Tishrei,82The month in which the High Holidays fall and which is traditionally associated with yearly judgement. the sign of which is Scales (Libra) – to be raised together above the vanity.” And this requires elucidation, as there is nothing worse than the sin of deceptions and vanities. And it appears [that it can be explained according to that] which is [found] in the Midrash (Bereishit Rabbah 48: 10):
“Let a little water be taken” (Gen. 18:4) – Rabbi Eliezer said in the name of Rabbi Simai, “The Holy One, blessed be He, said to Avraham, ‘You said “Let a little water be taken” – by your life, I will repay your children’; this is that which is written (Num. 23:17), ‘Then Israel sang, “Spring up, O well; sing to it, etc.”’83Traditionally understand as a reference to a well that accompanied the Jews throughout their sojourning in the wilderness. See Rashi ad loc. ‘You said “wash your feet” – by your life, I will repay your children in the wilderness, in their settlement (in Israel) and in the future to come.’ In the wilderness, from where [do we know it]? As it is stated (Ezek. 16:9), ‘I will wash you in water.’ In their settlement, from where [do we know it]? As it is stated (Isaiah 1:16), ‘Wash yourselves, purify yourselves.’ In the future to come, from where [do we know it]? As it is stated (Isaiah 4:4), ‘When the Lord washes the, etc.’”
And ostensibly these repayments are not equal to one another. As in the wilderness, it is well stated – “I will wash you”; and also in the future to come, “When the Lord washes, etc.” – and its understanding is that the Holy One, blessed be He, Himself, washes [them]. But this is not the case in the settlement, about which it is written, “Wash yourselves.” How is this a repayment of reward, if they are washing themselves – without ‘His bounties?’ And in my humble opinion, it appears that [it can be explained according to that] which is [found] in Midrash Shir HaShirim Rabbah 1:6:3:
[“Don’t stare at me because I am swarthy” (Song 1:6)] – Rabbi Yitschak said, “[There is] a story about a townsman who had a black maidservant who went down to fill water from the spring with her companion. She said to her companion, ‘Tomorrow my master will divorce his wife and take me for a wife.’ [The companion responded] to her, ‘Why?’ ‘Because he saw that her hands were charred.’ She said to her, ‘There is no [greater] fool in the world [than you]. Let your ears hear what your mouth is saying: If you say that he wants to divorce his wife who is so beloved to him because he saw that her hands were charred for a short time, it is all the more so with you – as you are totally charred, black from your mother’s innards.’ [‘As the sun has tanned me, etc.’ (Song 1:6) ] – To what are we (i.e. Israel) similar? To the son of a king who went out to the wilderness of a city and the sun beat down upon his head and his face darkened. But when he returned to the city and washed with a little water and went to the bathhouse, he regained his beauty. And behold he is as he was, etc. But you (the other nations) are tanned from the innards of your mothers, etc. [See there.]
And with this it is understood: In the merit of Avraham, his descendants were pure and clean like him. As the father gives over to the child his appearance, his beauty, etc.84Mishnah, Eduyot 2:9. And even if their form was damaged afterwards through sins, behold this is like the tanning of the skin, which only covers the fine appearance for a short time. But after a little washing, it returns to its fineness – to its original essence (etsem). And this was the promise of the Holy One, blessed be He, to Avraham – “Wash yourselves,” the explanation of which is that they will be able to wash and remove the dung from upon them, like that townswoman who returns to her beauty. And it appears that this is the intention of the lamenter (Lam. 4:7-8), “Her elect were purer than snow […]; their etsem ruddier than corals. Now their faces are blacker than soot.” And [this is] meaning that their essence (etsem) was beautiful and pleasant – their ‘stump is a holy seed.’ And this is [the meaning of] “their etsem ruddier than corals.” However “Now their faces are blacker than soot” – meaning their external appearance.", + "(Lamed) According to our approach, this is the intention of the statement of [the Sages] may their memory be blessed, in Avot, “Do not be evil in front of yourself (bifnei atsmecha)” – the explanation of which is in your essence. As we are holy seed and we will not change in essence. And all of the sins of the Children of Israel are only their appearance, which will not be permanent, but only present from time to time. And that which they said, “But even if the whole world tells you that you are righteous, you should be like an evildoer in your eyes” – the explanation of [“in your eyes”] is in your appearance. [This is] like “and its appearance (literally, eye) was like the appearance of bdellium” (Num. 11:7) – the explanation of which is the appearance, and that is the description. And so you should increase courage, have much soap, whiten your clothes and fulfill the desire of your Creator who says, “Show me your appearance.”85This literary allusion is also from Song of Songs (Shir HaShirim 2:14). And behold anything that is not in the essence is only in the appearance. And [that] which is in the appearance is only incidental, and that which is incidental will not be permanent. Therefore [with] the seed of Avraham, even if their hands are charred, the blackness will not be permanent; and they will necessarily be whitened and return to their beauty and their essence. Rather [it is] their good deeds [which] are their essence. And [so] behold, something impermanent is called deception (khazav), as in (Isaiah 58:11), “whose waters do not fail (yekhazvu).” And this is the intention of the midrash that said, “the deceptions and vanities that Israel does are worthwhile.” [It] means all of the sins – [both] light and severe – are only deception, since they are incidental. As their essence is pure and clean, like Avraham their bequeather, and as mentioned. And this is the intention of the statement of [the Sages], may their memory be blessed, in Chapter 1 of Tractate Rosh Hashanah86Rosh Hashanah 17b., “Ilfa brought up [a contradiction]: It is written [about God], ‘and abundant in kindness’ (Exod. 34:6); and [yet in the same verse], it is written ‘and truth.’  He answered, ‘Initially [He judges in] truth, but in the end, abundant in kindness.’” And also there (Rosh Hashanah 17a), “Beit Hillel say, ‘[He who is] abundant in kindness inclines towards kindness.’” [This is] meaning [that] since the good deeds are essential, they are lasting and they are [therefore] true; but the sins are deception. And just like ‘a little bit of light pushes off much of the darkness,’ so does a little bit of truth push off much deception. And therefore He inclines towards kindness, because of the truth.", + "(Yod) “The fear of the Lord was its storage chest” (Isaiah 33:6). And [this] means like that which [Rabbi Bachya] said in the Duties of the Heart, “And be careful that that your enterprise in your acts for God not be like the enterprise of the bird about which the verse says that it lays its egg and warms it on top of the ground and so fails to safeguard it, to the point that other animals destroy it and it does not become a fledgling.” [This is] like the verse states (Job 39:13-14), “The wing of the ostrich spreads […]. She leaves her eggs on the ground, etc.” And even one who is occupied with Torah, the commandments and acts of lovingkindness require safeguarding. And that is fear [of God] – like the kav of ḥomton (a substance that keeps pests away from grain), as is elucidated in the Talmud (Shabbat 31a-31b).87See the next paragraph. And it is written,88The first and last part of the quote is from Exod. 20:16-17, but the middle is from Deut. 5:22. “You speak to us […] and we will hear, lest the great fire consume us. And [Moshe] said […], ‘Be not afraid; for God has come only in order to test you, and in order that the fear of Him may be upon your faces.’” And at first glance, this is not understood – first he says, “Be not afraid”; and at the end he says, “in order that the fear of Him may be upon your faces.” And it appears to me [that it can be explained] according to that which is said about one of those who had fear [of God]: That they found him sleeping in one of the wildernesses and said to him, “Are you not afraid of lions; that you are sleeping in this place?” He said [back] to them, “I am ashamed in front of God to have any fear besides my fear of Him.” [This is] brought in the Duties of the Heart (in the Section on Love, Chapter 6).8910:6. See there. And this is the intention of the statement of [the Sages], may their memory be blessed, “‘That fear of Him may be upon your faces’ – this is [referring to] shame” (Nedarim 20a). The explanation is that they be embarrassed to fear anything else behind Him, may He be blessed. And this is what Moshe told them, “Be not afraid,” meaning that they not be afraid from the voices and the fire – like they said, “Lest it consume us.” But only “the fear of Him should be upon your faces” – and that is the shame. And anyone who is on this level will have all of his actions dedicated to His name, may He be blessed. And with this, there will be a safeguarding of his Torah and his good deeds. And so did Kohelet say (Ecclesiastes 12:13), “Fear God and guard His commandments” – and its explanation is that only through fear of Him will his commandments be guarded, just like the wheat with the kav of ḥomton. And without the safeguarding, the Torah [that one studies] and the commandments [he performs] are not lasting. And in the Zohar, fear [of God] is given the name daughter; and Torah, the name son. And it is possible that they were hinting to this in the Talmud (Bava Batra 141a), “A daughter first is a good sign for sons. […] because she raises [the sons].” [This is] according to that which is written in Avot 3:9, “Anyone whose fear of sin precedes his wisdom, etc. And anyone whose wisdom precedes his fear of sin, etc.” And this is [the meaning of “A daughter first,” meaning fear, “is a good sign for sons,” meaning Torah – “because she raises [the sons].” As through it, the Torah [study becomes] lasting. And through this, the explanation of the song of Haazinu becomes elucidated – “The Lord saw and was vexed, and spurned His sons and His daughters” (Deut. 32:19): [This] means that they had the son come before the daughter – the explanation of which is that Torah [preceded] fear. “And He said, ‘I will see how they fare in the end, for they are a generation of reverses’” (Deut. 32:20), as they reverse the order; and as a result of this, they are “children with no faith in them,” – the explanation of which is that also the Torah [study] that they have with them will not grow and be lasting with them.", + "(Bet) In Sefer HaIkkarim 3:35,90A classic work of Jewish philosophy written by Rabbi Yosef Albo (Spain, c. 1380-1444). [it is written about (Deut. 6:5), “And you shall love the Lord, your God”]: “A person cannot love two things or two persons with a perfect love, for if he loves them both, neither love is perfect since it is divided between two. It is impossible for the lover to be completely united with the loved – such as the idea of love requires – unless the loved is one. […] But since ‘the Lord is one,’91The reference is to the previous verse, Deut. 6:4. [‘you shall love the Lord, your God’].” See there. And this appears to be the intention of the Scripture (Gen. 22:2), [wherein] the Holy One, blessed be He, says to Avraham, “Please take, etc., whom you love”; but after his passing the test, it is said to him (Deut. 22:16), “Because you have done, etc., your only one from Me” – but it did not repeat, “whom you love.” As the essence of the test was that God, may He be blessed, saw that [Avraham] loved the son he fathered when he was a hundred. And because of this, his love was [divided] and not perfect with Him, may He be blessed. Hence He told him to slaughter his son that he loved. This was in order to negate the love from his son and make it perfect for [God], may He be blessed. And after he passed the test and made his love perfect for God – to the point that in his love, he wanted to slaughter his only son – then his love for his son was already negated; and all of its divisions became wholly for God, may He be blessed. And therefore it no longer mentioned “love” for Yitschak, just “his only one.” And one must dedicate [his] fear and love to His name, may His name be blessed, as we have elucidated. And behold, from undiluted fear, he came to total love. And they said in the Talmud (Shabbat 31a), “‘The fear of the Lord was its storage chest’ (Isaiah 33:6) [… There is] a parable about a man who said to his emissary, ‘Bring […] wheat up to the attic for me.’ [So] he went and brought it up for him. He said to [him], ‘Did you mix a kav of ḥomton into it?’ He said to him, ‘No.’ He said to him, ‘It would have been preferable had you not brought it up.’” And Rashi explains that ḥomton preserves produce from getting wormy. But [it is found] in the Midrash (Shemot Rabbah 30:14), “[‘The fear of the Lord was its storage chest’] – there is a parable about a man who said to his fellow, ‘I have a hundred kor of wheat, a hundred barrels of oil [and] a hundred barrels of wine.’ [The other] said to him, ‘Do you have storehouses to put [them into?’ He said to him, ‘No.’ He said to him, ‘Then] you will have no [benefit] from them.’” And in Tur Bareket,92A commentary on the Shulchan Arukh written by R. Chaim HaKohen (Syria, 1585-1655). it is written that in our Talmud, it is a parable for internal fear, but in the midrash – which calls it storehouses – it is a parable for external fear. See there. And behold, certainly one who has more wheat or fruit will need to have more homton and to have more storehouses to put them in. And for this reason, one who is a master of Torah, the commandments and many good deeds, will need more storehouses and homton – according to the value of the grain and barrels of wine and oil that he has. And if so, he needs more fear of Him, which ‘is his storage chest.’ And for this, he needs cooperation and association with those that fear – those that fear the Lord. And [it is] just like there is cooperation between the one who has grain but does not have storage chests and the one has many storage chests. And with this, it is possible to explain (Ps. 119:63), “I am a companion to all who fear You, to those who guard Your precepts” – since through fear, the commandments will be guarded. And [it is also possible to explain], “Fear God and guard His commandments” (Ecclesiastes 12:13), – as through fear of Him, [a person’s fulfillment of the] commandments will be guarded, like the kav of ḥomton preserves the wheat, and as I wrote in Paragraph Yod adjacently (immediately above).", + "(Hay) King Shlomo, peace be upon him, said (Prov. 1:22), “How long will you silly ones love silliness, you scoffers desire scoffing?” And ostensibly this makes one wonder, who would love silliness more than the silly ones, and scoffing than the scoffers. And it appears [that it can be understood] according to that which is written in Chapter 8 of Maarekhet Elohut93A kabbalistic work attributed to Rabbi Perets HaKohen (Spain, 14th century). – and [these are his words]:
And one should further reflect upon the statement of [the Sages], may their memory be blessed, “Anyone who is greater than his fellow, his [evil] inclination is greater than his” (Sukkah 52a). As they were not speaking about a completely righteous one, etc., ‘as he is an angel of the Lord of Hosts,’ etc. And they were likewise not talking about a completely evil one, etc. ‘as he is compared to a beast,’ and he is all evil inclination. Rather they were speaking about those in between, etc. And when [such a] one is greater than his fellow in Torah and wisdom – which hint to stature – so [too] does the life force which is connected with each trait, from which desire comes, dwell upon him in a more perfect way. And it comes out that his inclination is greater; as since the life force is connected with the glorious form, it is always aroused to go from being latent to being actualized – as the ‘north wind always blows.’94See Gittin 31b. [But] this is not the case when it is not so connected to the form – and it is [accordingly only] occasionally actualized. “And one who has bread in his basket is not similar to one who does not have bread in his basket” (Yoma 67a). [To here are his words.]
And in the commentary there [it is written, and] these are [its words], “But this metaphor appears difficult in my eyes – as it does not justify the [argument], but rather contradicts it, etc.” However it can be said that he only brought this statement to say that the [more] complete one always ‘has bread in his basket’ regarding the matter of achievement, whereas this is not the case with the other. And see there. But it appears to me that its explanation is that certainly that which they said that they would say to the messenger who would take the scapegoat, “Here is [food], here is water,” and they said, “No one ever needed this. However it is that one who has bread in his basket is not similar, etc.” – so too is it with one who is greater than his fellow, and all of the doors to transgress with a certain sin are closed. As behold, for him to transgress the commandments of the Lord is something impossible in any way. And [so] you see, he does not ‘have bread in his basket’ – as in no way will he come to [actualizing] this desire. And then his inclination becomes strong against him and restrains him. [But] this is not the case with one lesser in his stature who is able to transgress in certain ways with the commandments. And so he ‘has bread in his basket,’ and his inclination is not strong against him – since if he wants, he will do [the sin]. And about this is it said that the northern wind always blows – it [refers to] the evil inclination, as ‘the evil will begin from the north.’ And if the life force is connected with the glorious form and it is impossible for him to transgress against [any] commandment, his inclination becomes strong against him – as he does not ‘have bread in his basket.’ [But] this is not the case when it is not so connected and he sometimes actually transgresses – [such a one] ‘has bread in his basket.’ And [so] his inclination is not so great. And this is the explanation of “How long will you silly ones love silliness, you scoffers desire scoffing?” Since they ‘have bread in their baskets’ and they can do as they please, what is this love and desire of theirs for scoffing? This love and passion would have been more fitting for one who is not a scoffer or a silly one – as he does not ‘have bread in his basket.’ And [such a one] must watch his mouth and his tongue very much from all of what was mentioned above. And [this is] especially [the case] with a Torah scholar who meditates upon the oral Torah – that he requires a clean and pure mouth, like the law of parchment for the oral Torah, and as I wrote in the nearby Paragraph Reish (the second paragraph so designated).", + "(Kaf) “When vileness is exalted (kerum) among the sons of men” (Ps. 12:9). And the rabbis expounded [about this verse] (Berakhot 6b), “These are matters in the heights of (berumo) the world, which people treat with contempt [– and that is prayer].” And [it is written] in Isaiah 29: 13-14, “Because that people has approached [Me] with its mouth, and honored Me with its lips, but has kept its heart far from Me […]. Hence, I shall further baffle that people with bafflement upon bafflement; and the wisdom of its wise shall fail.” And it appears to me [that this can be understood as follows]: Behold [it is written in] Ps. 78:36-37, “Yet they seduced Him with their mouth, were untrue to Him with their tongue. Their hearts were inconstant toward Him; they were untrue to His covenant.” Ostensibly, that which it said, “were untrue to Him with their tongue,” is difficult – as the essence of untruth is in his heart, whereas seduction is with his mouth and with his tongue. However they said (Berakhot 33b):
A certain [prayer leader] descended [before the ark] in the presence of Rabbi Chanina. He [extended his prayer and] said, “God, the great, mighty, awesome, etc.” [Rabbi Chanina said], “Had Moshe not said them […] and had the members of the Great Assembly not come and incorporated them into the prayer, we would not say [any words of praise for God at all]. And you went on and recited all of these? It is comparable to a king who possessed many thousands of golden dinars, yet they were praising him for [a hundred] silver dinars. That would be a disgrace for him.”
And the Guide writes (Guide for the Perplexed 1:59):
They did not say, “It is comparable to a king who possessed many thousands of golden dinars, yet they were praising him for a hundred golden dinars.” For this would imply that God's perfections were more perfect than those ascribed to man [but] still of the same kind; but this is not the case, as has been proved. Rather the wisdom of this metaphor is that they praise him with silver – to show that these attributes that are perfections as regards ourselves, are not such as regards [God], may He be blessed. In reference to Him they would all be defects – and as this metaphor elucidates and says – “would it not be a disgrace to Him?” [To here are his words].
And Rambam has already elucidated there that one should not ascribe to the Creator, may He be blessed, any homage or praise from the virtues of the wise or the strong, whereas He is distant from comparison – as He is elevated ‘above any blessing and homage.’ See there in Chapter 59. And if so, the main homage [for God] in the heart of the discerning is that he distance anything that he says with his mouth from his heart (mind). And he should understand that it is perforce that [we] speak in the language of man. But in his heart, the ‘silence is homage.’ And behold, it was already [written] in Duties of the Heart, in the Section on the Reckoning of the Soul, Chapter 3,958:3. and these [are his words], “And they compared this further to a servant whose master came to his house and he commanded his wife and children to honor [the master] and do everything for him. But [the servant] went away and got involved in mirth and laughter, and stopped himself from honoring [the master] himself, etc. And his master became enraged with him and did not accept his honor and his service and returned everything in his face.” To here [are his words]. And we will add a little [to the] metaphor – that his wife and his household did not know and did not understand the nature of the king and his glory, as they had still never seen a ruler in their days. And [so] they did not honor him fittingly, but rather as [would befit] one of the ministers. Then the rage of the king rose against his servant. But [the servant’s] wife and household were not blamed – as given their lack of awareness, what could they do? Not so the servant, the one that was aware. So too is the matter of prayer, when “they seduce Him with their mouths.” Since there is no limit to the glory of the Creator, may He be blessed, in the mouth and the tongue – as He is not of its nature and category at all, since He is elevated and distinct and removed from what can be said by the mouth – it is only something of homage and praise that is perforce fashioned to fit the ear of the speaker and the one giving homage. But ‘if their hearts are inconstant towards themselves’ – the explanation of which is that they do not have the intention in their hearts that all of what they are saying is only by way of illustration – then “they seduced Him with their mouth, were untrue to Him with their tongue.” As none of the homage and praises correspond to Him, may He be blessed, in any fashion. And this is the understanding of “Because that people has approached [Me] with its mouth, and honored Me with its lips, but has kept its heart far from Me” – meaning, that they did not have intention for that which we mentioned. “Hence, I shall further, etc. and the wisdom of its wise shall fail.” [This is] according to that which is stated in Job 28:12, “But where (meayin, which can also be understood as, from not) can wisdom be found” – the explanation of which is that the essential wisdom is in negation, such that we negate virtues [that could be] attributed to Him.96See Guide for the Perplexed 1:55-60, in which Rambam develops what is known as the via negativa, which is a philosophical construct in which there are no accurate ways that man can describe God. Rather the only thing man can accurately do is negate the existence of any attributes that may be ascribed to God. But then “the wisdom of its wise shall fail.” However the ‘man of faith’ will guard [it] in his heart – he will be wise and say, “It is the ‘kindness of God’ to us that we [can] praise Him according to our level.”", + "(Hay-Nun) ‘Behold man is the one’ in which there is one shrine, as we have elucidated in most of the sections of this introduction of ours. And [it is] as it is [found] in the Zohar, Parashat Korach 94 (3:176a-b), “The One only dwells among the one.” See there. And the unity that [comes] as a result of the commandments permitted the Divine Presence to dwell among Israel through the twenty-two letters of the Torah. As included in it are the six hundred and thirteen commandments – the three hundred sixty-five positive commandments and the two hundred and forty-eight negative commandments – corresponding to the sinews and limbs of a man.97Targum Yonatan on Genesis 1:27; Zohar 1:170b. And so was it explained in Paragraph Tzaddi in explanation of the verse (Isaiah 59:2) “But your iniquities have been a barrier between you,” that [the Jews] are united through the commandments and divided one from another through sins.98This specific verse is not explained in our text. However the topic is broached in Paragraph Tsadi, and it is possible that this is the reference here, and not Paragraph Bet, as appears in the printed editions. However, it is even more likely that the reference is to Binah Le’Etim (Drash 48) of Rabbi Azariah Figo, as per the correction found in the New York Shivelei David edition, as both the verse and the idea are found there. (Hence the notation Si. Bet, which was understood as a reference to Siman Bet, should have been S. Bet, which could mean Sefer Binah Le’Etim.) And this was the intention of Hillel who said to the convert, “[‘And you shall love your neighbor as yourself’ (Lev. 19:18)] – that is the entire Torah, and the rest is its explanation. Go study.”99Shabbat 31a. [Its] explanation is that the other commandments are explanations of the unity through which Israel joins together and becomes one. And this is also elucidated in the midrash (Vayikra Rabbah 13:3) that says, “What does the Holy One, blessed be He care if he slaughters, etc.? Behold, [the commandments] were only given to refine (letsaref, which can also mean, unite) the creatures, as it is stated (Prov. 30:5), ‘the word of God is refined.’” [Its] explanation is that through the commandments, the Children of Israel will be unified. And also there in Midrash Rabbah on Parashat Vayechi,100The reference seems to be to Bereishit Rabbah 98:3. Differing versions of the midrash are brought in several other places such as Midrash Tanchuma, Vayehi 8:2. “Yaakov said to his sons, ‘Maybe because you come from four mothers, you have a tinge of idolatry?’ They said to him, ‘It is written (Num. 1:20), “according to the house of their fathers” – just like there is only One in your heart.’” And the author of the Yafeh Toar101A commentary on Bereishit Rabbah by Rabbi Shmuel Yafeh Ashkenazi (Turkey, 16th century). did not know its explanation. But it appears to me that [it can be explained] according to what [Maharal] writes in Netsach Yisrael102See Netsach Yisrael, Chapter 32 (p. 153 in London edition). – [that the] reason that Rachel gave the signs to Leah103In Bava Batra 123a, the rabbis write that Yaakov had given Rachel a type of code (signs) in case an impostor be sent to his tent in her place on their wedding night. When Rachel found out the plot to have Leah be that impostor, she gave Leah the signs to prevent her from being embarrassed. was because she knew that it was not fitting for Yaakov to father all twelve of the tribes from one woman. And had it been so, they would have all been one, whereas that is not fitting for this lowly [world] – as its nature inclines away from the way of oneness. And this causes sin in Israel until the future to come (messianic times) speedily in our days. See there. And this is [the meaning of that which Yaakov said to his sons, “Maybe because you come from four mothers, it is impossible that you will be unified; and sin caused it, as the One can only dwell among one.” But they answered him, “It is written, ‘according to the house of their fathers’ – and there is one Father to all of us and there is One in our hearts. And God, may He be blessed, will be unified through us.” And it is as our teacher Rabbi Yitschak Abarbanel writes in explanation of the verse (Gen. 2:24), “and they shall become one flesh,” like Rashi explained – through the embryo that is created from both of them. And the portion of each one is in the many limbs. Even though the embryo loves itself; yet through this the father and the mother [also] love each other, as a branch produces love in [its] roots. And this is the intention of the statement of [the Sages], may their memory be blessed, “‘And you shall love [the Lord your God], etc.’ (Deut. 6:5) – [that the name of the Heavens be loved through you104This is the text found in the Talmud, and it is possibly what was written by the author. However, most versions of the Shev Shmat’ta have, “both of them will be beloved through the Torah scholar,” possibly relating to the mother and father.]” (Yoma 86a). And that means that the higher forces become unified, as all of them gave their portion to man and he is a branch from them – and love will sprout from the roots. And hence one should have intention for this unification before every [Torah] study [session] and good deed, as a fulfillment of the commandment of “and you shall love your neighbor, etc.” And [then] all of Israel will be one, and also all of the ones that gave birth to them will love each other and be unified.105The author returns here to the theme with which he began this essay in the introductory paragraph and Paragraph Gimmel. And with what I have elucidated, their statement at the end of Tractate Eduyot is understood, “[Eliyahu] will not come to make distant or to bring close, but to make peace [among them], as it is stated (Mal. 3:23-24), ‘Behold, I will send, etc. [He shall bring back the hearts of the children to their fathers’” (Mishnah Eduyot 8:7). [This is] meaning that [the children] will be called by the name of their fathers, but there is [only] one Father to us all. And the world will then be fit for it. And then we shall see the joy of Zion and the building of Jerusalem, speedily in our days. Amen, Selah.", + "‘Any my prayer is [that] He quicken his plan [and] hasten the refuge for us’ – that He not continue to chastise us, even if we know that He has done all of these [things] from His mercy; ‘as in the way that a man chastises his son, etc.’ And [it is] like the statement of the Psalmist, peace be upon him, “Has God forgotten how to pity; has He in anger shattered His compassion? Selah” (Psalms 77:10) – the understanding of which is that He forgot His revealed and clearly obvious pity, as He concealed the mercy within His anger, and [so] He bursts out to chastise us with mercy. But we have already been chastised, ‘have been doubly smitten.’ May the Lord [thus] be increasingly appeased, may He ‘bring close our dispersed,’ ‘gather our exiles’ [and] ‘guide us in paths of righteousness’ and quiet. [May] our Beloved have us graze and bring us to our holy mountain. Then ‘Zion will rejoice’ [and] Jerusalem will be glad, speedily in our days, Amen, Selah. " + ], + "Shmatta 1": { + "Subject": [ + "In which will be explained: 1) Doubts on matters of Torah law; 2) Doubt concerning impurity in private versus public domains; 3) Cases of doubt within a doubt." + ], + "": [ + [ + "We hold that a safek isur Torah is asur, and the opinion of the Rambam in his great work [Mishneh Torah] in several places, is that this rule is only mid'rabanan, and that mid'oraisa all case of doubt are mutar. This is also the opinion of the Raavad. But the Ramban and the Rashba argue and they prove that when Chazal say \"you must be stringent on a doubt of Torah prohibiton\", that is mid'oraisa. And the Pri Chadash in Yoreh Deah elaborates on this. See there, section 110.", + "But that which the Pri Chadash said, and I quote: \"" + ] + ] + }, + "Shmatta 2": { + "Subject": [], + "": [] + }, + "Shmatta 3": { + "Subject": [], + "": [] + }, + "Shmatta 4": { + "Subject": [ + "In which will be explained the rules of majority and proximity, majority in monetary cases, and the rule of possession" + ], + "": [ + [ + "We have a tradition [or, it is accepted halacha 1see https://daf-yomi.com/DYItemDetails.aspx?itemId=13710], that in cases where a majority (rov) conflicts with proximity (karov), we follow the majority. In chapter 2 of Bava Batra.23b it states: R. Chanina said, \"majority and proximity, we follow the majority,\" and even though following the majority is a rule of biblical origin, and following proximity is a rule of biblical origin, the majority takes precedence. Abaye said, \"We have learned similarly in a mishna (Niddah.17b), blood found in the 'passageway' 2generally translated as cervical canal of the uterus, but on anatomic grounds it may be preferable to translate as vagina or introitus if of doubtful origin, it is considered to be levitically impure, for there is a strong assumption that it comes from the uterus, even though the 'attic' (generally translated as ovary, but some identify this with the urinary bladder) is closer\". Investigate there. Rashi on \"the doubtful blood is impure\" explains, \"this doubt is treated as definitely impure, for the text states, 'there is a strong assumption it comes from the uterus'.
This doubt is discussed in the Mishna in Tractate Nidda (Niddah.17b), \"They (the Rabbis) described a woman euphemistically as having a room, passageway, and attic. Blood from the room is impure, and this is the source (i.e. uterus). The Gemara explains that the room is internal, in the thickness of the body posteriorly. The passageway is external towards the 'face' (i.e. surface sexual structures), and the 'attic' is above the two. Blood from the attic is levitically pure, and there is a small portal open from the attic to the passageway 3Anatomically it makes more sense to say that the mishna is referring to the urethra, which opens from the urinary bladder into the introitus. However, if we interpret \"attic (aliya)\" as the ovary, then it is difficult to understand the meaning of portal, because there is no portal from the ovary into the cervix. The fallopian tubes do open into the upper uterus, but not into the cervix.. We learned (if blood) is found in the passageway, there is a strong assumption that it came from the source (i.e. uterus) and exited, because most blood is found in the the source. We do not say that it came from the attic and flowed into the passageway via the portal, even though the attic is situated atop the passageway and is closer. Rava said to him (Abaye) you referred to (the combination of) majority and prevalent? No one disagrees (that the combination of majority and prevalent is more powerful than proximity alone). Rashi explained, majority and prevalent, in that uterine blood is more plentiful than blood from the attic, and also that it (uterine blood) exits more frequently. In this case, no one argues with R. Chanina, see there. For R. Hiyya taught (Bava Batra.24a), (for) blood found in the passageway, one is liable upon entry into the temple and eating sacrificial foods [4 see https://he.wikipedia.org/wiki/%D7%98%D7%95%D7%9E%D7%90%D7%AA_%D7%9E%D7%A7%D7%93%D7%A9_%D7%95%D7%A7%D7%93%D7%A9%D7%99%D7%95 ] and teruma is burned. Tosafot ad loc (lead words d'tani) writes, if the correct text is AS R. Hiyya taught (i.e. as a proof for the preceding statement of Rava), then it is problematic, how did (Rava) adduce proof from here that it is a case of majority with prevalent, perhaps R. Hiyya stated that we burn teruma not because it is a case of majority and prevalent, but because when majority is contradicted by proximity, we follow the majority, as stated by R. Chanina, see there. ", + "It seems reasonable to resolve (Tosafot's question), that Abaye wanted to prove the rule that in cases of majority (rov) vs. proximity (karov) we follow the majority, because we rely on a supposition that blood (in the corridor) derives from the uterus even though the \"attic\" (ovary, or possibly bladder) is closer because perforce the majority of blood deriving from the uterus is greater than the (amount of) blood deriving from the attack. Rava rebutted there because the case (adduced by Abaye) was actually a case of majority (rov) together with prevalent (matzui). That is to say, there is more blood in the source (uterus) than in the attic (ovary, or bladder, see footnote 3 above), and in addition, blood commonly flows from the source than it does from the attic, as explained by the Rashi quoted above (Bava Batra 24a).
We establish halacha according to the dictum of Shmuel, who stated in the chapter \"A woman who sees a stain\" (Niddah.57b, chapter 8), a woman is not Biblically impure until she senses the blood flow in her flesh 5i.e. if she merely sees blood without internal sensation of menstruation, then she is merely Rabbinically impure, and see there that the gemara asks from multiple other mishnayot, and concludes that it (the impurity arising from a stain) is of Rabbinic origin. This is likewise explained in Shulchan Aruch Yoreh Deah chapter 183 (Shulchan Arukh Yoreh De'ah 183). \"A woman who has a discharge of blood from her uterus, whether due to outside factors or purposefully, is impure, on the condition that she felt it escaping.\" Nevertheless, as soon as she feels (the blood) separating from its place and (starting to) leave, she is impure, even if it did not yet emerge, see there. It is only of scribal (Rabbinic) origin that she is impure without sensation.
(There is a general rule that) \"whenever (a doubt arises in a) fixed location, it is considered (legally) as half vs. half.\" If the doubt arises in the fixed location (or possibly, in its usual location), for example we saw a non-Jew purchase from one of the stores 6The standard case for the law of \"Kol kavua k'mechtza al mechtza dami\" is a plaza with 9 butchershops selling kosher meat, and one butchershop selling non-kosher meat. If we see the non-Jew purchasing meat from one of the shops, but do not see which butchershop he entered, the we disregard the majority, interpret the case as being half and half, and the meat is not permissible. However, if we a find a piece of meat in the plaza, then the meat is permitted, because most of the shops sell kosher meat., the (rule of) \"fixed location\" also applies, as written by Tosafot in chapter \"Sciatic nerve\" ( lead words \"hacha nami\" Tosafot on Chullin 95a:7), and Rashba and Ran wrote similarly ad loc, as did the Tur ( Tur, Yoreh Deah 110:1 ), and the Rama (Shulchan Arukh Yoreh De'ah.110) also rules this way. The rule of \"a fixed location is as half against half\" is applied whether (it results in) a leniency or stringency, and therefore, from that which R. Hiyya taught that for (impurity caused by) blood found in the corridor there is liability (for bringing an \"oleh v'yored\" sacrifice) upon entering the temple, and since R. Hiyya holds that the impurity is of Biblical origin (otherwise there would be no liability to bring a sacrifice), we are unable to say the ruling is attributable to a preference for majority over proximity, that blood from the source is more plentiful than blood from the attic. Since Torah law impurity is impossible without (internal) sensation, and since she felt blood starting to escape from her flesh, but did not know whether it was coming from the source or the attic, it is (considered ) a case of the the doubt arising in the fixed location, and the rule of \"fixed location is as half vs. half\" applies 7Thus we cannot legally ascribe the blood to uterine blood, and must apply other criteria (in this case \"prevalent\" (matzui) in order to declare the woman impure.. Perforce, the reason (that she is impure) is because blood more commonly flows from the source, and likewise in the Mishna (Niddah.17b) which taught that there is a strong presumption that the blood is from the source, the reason is because of the (combination of) majority (rov) and prevalent (matzui). This indeed is proven from the baraita of R. Hiyya (but not from the mishna), for the mishna which taught that there is a strong presumption that the blood is from the source could be interpreted as referring to a Rabbinic impurity without sensation (of internal flow), due to the majority of blood being in the source (uterus), as was established for several Mishnayot in chapter \"Haroah\" (Mishnah Niddah.8, relevant gemara Niddah.57b) that they refer to Rabbinic impurity. But from (the statement of) R. Hiyya, which perforce refers to Biblical impurity as implied by the liability for entering the temple (in a state of impurity), and therefore (the blood flow was accompanied by) sensation (of internal flow), and the doubt (as to the source of the blood flow) originates in the fixed location, (the reason for impurity) must be established as arising from the fact that blood flows more commonly (from the uterus), and the rule of \"fixed location\" does not apply (to prevalent / matzui). The reason for impurity is therefor the combination of majority (rov) and prevalent (matzui) and there is no one who disagrees (with the statement that the combination of majority (rov) and prevalent (matzui) is more powerful that proximity (karov). ", + "Even though the majority (of blood) is not relevant (by itself) because sensation (of flow) transforms the analysis into \"fixed location is as half vs. half\", in any event together with prevalent (matzui) we append also the majority. The Shach wrote similarly in Yoreh Deah (Siftei Kohen #23 on Shulchan Arukh Yoreh De'ah 110.4 ), see there in the Shach OBM 8In the case of meat purchased (as opposed to being found in the street) from one of ten stores, where 9 sell kosher meat, and 1 sells non-kosher meat, and then this piece of doubtful meat was inadvertently mixed with other definitely kosher meat, the Shulchan Aruch writes that the mixture is permissible by reason of double doubt: There is one doubt that any piece of meat in the mixture is from the definitely kosher meat or the doubtful purchased meat, and a second doubt that even if it was from the purchased meat, perhaps the purchased meat itself was actually purchased from a kosher shop and is kosher. The Acharonim comment that it should be considered as a single doubt because the purchased meat is forbidden by the \"fixed location\" (kavua) rule, and the Rama says that after applying the law of \"fixed location\", the purchased meat becomes Biblically forbidden, since \"fixed location\" is a Torah derived rule. Shach explains that the \"fixed location\" rule is a novelty, and therefore only applies when it is the sole consideration. However, it cannot be used when there are other doubts to be considered, and therefore once we cancel out the \"fixed location\" rule, we view the purchased meat as coming from one of the 10 stores, 90% of which sell kosher meat, and the rule of double doubt can apply.. And even though the rule of a double doubt does not apply where one doubt is in the body of the item itself (e.g. whether the purchased meat is kosher or not) and one (the second) doubt is with respect to the admixture, because the first doubt is forbidden by Torah law (by application of the \"fixed location\" / kavua rule), (the Shach responds) that the law of \"fixed location\" is a novel rule, for in all cases we (would otherwise) follow the majority, as the Ran wrote. (Therefore) you cannot apply \"fixed location\" except in its specific case, which is when it is applied by itself, and not when it has been mixed (with other permitted items), see there. Similarly here, even though the majority (of blood being in the uterus) by itself is not helpful because we apply the rule of \"fixed location is as half vs. half\", (but) since (\"fixed location\") is a novel law, it (the majority of blood) combines with the prevalent principle (matzui) to overrule proximity (karov). The gist of Rava's proof is that (the impurity) is not because of the majority of blood (being in the uterus) as per Abaye's reasoning, but rather because of prevalent (matzui), and prevalent is joined by the majority of blood (to overrule proximity) even though there is a potential (conflicting) application of the \"fixed location\" rule, as I have written above. ", + "With this the discussion there (Bava Batra.24b) is explained. Rava stated, we can make three conclusions from R. Hiyya's teaching: 1) in cases of majority (rov) conflicting with proximity (karov), we rule according to the majority. 2) Majority (rov) is a Biblical rule. 3) We follow the ruling of R. Zera 9R. Zera's ruling is discussed in the gemara on BB 24a.. The talmud asks, but wasn't Rava the one who said that (the case of blood found in the corridor) was a case of majority and prevalent, with which no one argues (that the combination is more potent than proximity)? The talmud answers, Rava retracted from that statement (and concludes that even majority alone, without prevalent, is more potent than proximity). Tosafot there (Tosafot on Bava Batra 24a:5, lead words Ruba d'oraita) regarding \"majority\" is a Biblical rule, this refers to a majority which is not in front of us 10\"Ruba d'leta kaman\" is most easily explained as a majority which is not actually counted, but is assumed as common knowledge. In this case, as explained by the author in paragraph 5 below, the fact that bleeding occurs more commonly from the uterus than the \"attic\" is an assumed majority rather than a counted majority. In some places, this seems to be described as a form of chazaka, a strong assumption. For with respect to a majority which is in front of us 11\"Ruba d'ita kaman\", a majority which is actually counted, e.g. 36 out of 71 judges in the Great Sanhedrin, or 9 out of 10 butcher shops selling kosher meat. we have no need (of proof from R. Hiyya), for it is an explicit verse, \"you shall favor the majority\" (Exodus.23.2) 12This is a more literal translation. The Koren and JPS translations are modified to follow one of the rabbinic interpretations, but our author is using the literal translation to support his argument.. It is possible to ask how is it proven from R. Hiyya regarding a majority that is not in front of us, since the blood of the uterus is (obviously) more copious than the blood of the attic, and this would definitely be considered a majority that is in front of us?", + "According to what I have written above, it seems that after Rava retracted from this interpretation (of the mishna in Niddah, discussed in the gemara on Bava Batra 23b) that \"no one disagrees that the combination of majority (rov) and prevalent (matzui) is more powerful than proximity (karov)\", he (instead) thought that even in a case with combined majority and prevalent, if we were to hold that proximity is more powerful than majority alone, then (proximity would also) be more powerful than the combination of majority and prevalent. If so, then it is possible to prove from R. Hiyya's statement that in cases of majority vs. proximity, we follow the majority, except that the majority here is not the majority of blood in the uterus (as understood by Abaye), for since R. Hiyya's statement perforce deals with a case where the woman felt her blood flood start, it is as if it separated in front of us, which converts to a case of (any \"fixed location\" is) as half and half, rather13there is a typo here in the Sefaria hebrew text, it should say אלא הרוב, as seen in Shmat'ta Mevueret edition. The text as written does not make sense.) is because bleeding more commonly occurs from the uterus (than from the attic), and this is a majority which is not in front of us, similar to other majorities of this kind, such as \"most animals are not treifot\" and other similar cases of a majority which is not in front of us. " + ], + [ + "In chapter 2, Niddah.18a, R. Yohanan says, \"In three places, the sages followed the majority and made them as definite: uterus1i.e. blood found in the \"corridor\" (cervix, or introitus) causes the woman to be considered as definitely impure even though the blood might possibly not have come from the uterus, afterbirth2if a woman discharges an empty sac, she is considered definitely impure from birthing, because we assume that there was a fetus, but it decomposed, and (body) part3similarly if a woman discharges a body part such as a hand, she is considered definitely impure from birthing, because we assume that there was a fetus, but it decomposed. The Gemara asks, \"And are there no more? Is there not also the case of nine stores selling (properly) slaughtered meat and one store selling non-slaughtered meat, and (he) bought from one (of the stores), but does not know from which store he bought, the doubtful meat is forbidden, but if the meat was found (in the street), then we follow the majority (and the meat is permitted for eating).\" Tosafot ad loc (leading words \"achar harov\") says, here there is a strong assumption (chazakah) opposing the majority, because an animal is presumed forbidden (until we know it has been properly slaughtered). For if there were no strong assumption opposing the majority, the question would not be valid, for we could say that R. Yohanan was only enumerating cases in which there is a strong assumption (chazakah) opposing the majority. ", + "It is apparent from their words that in similar situations there is a strong assumption (chazaka) of (the meat being) non-slaughtered. We have a doubt whether this piece (of meat) is non-slaughtered (nevelah), and (because) it previously (i.e. while still alive) was in a non-slaughtered state, except that since majority (9 out of 10 stores) takes precedence over strong assumption (chazaka). Accordingly in a mixture of two pieces of meat, one (kosher) slaughtered and one non-slaughtered, it would be definitely forbidden because each piece has a strong assumption of being non-slaughtered 2because the chazaka of being non-slaughtered existed before slaughtering, and because there is no majority (rov) to counteract the chazaka. In Menachot.23a R. Hisda said, \"non-slaughtered meat (nevelah) becomes nullified (if mixed in a larger amount of) properly slaughtered meat, for slaughtered meat cannot become nevelah (in terms of transmitting levitical impurity by being carried), but slaughtered meat is NOT nullified in (a larger amount of) non-slaughtered meat because nevelah CAN become as slaughtered meat (in terms of impurity) for when the non-slaughtered meat becomes rotten to the point of not being edible, the impurity flies away. Rashi explains regarding slaughtered meat not being nullified in non-slaughtered meat, that if there were two pieces of nevelah, and one piece of slaughtered meat mixed in, (the slaughtered meat) is not nullified, and if one of the pieces of meat touches Teruma (heave offering), it is (considered impure, but) not to be burnt 3Teruma which becomes impure on a biblical level must be burnt. In this case, however, since the teruma may have touched only the kosher meat, which does not impart impurity, it cannot be burnt, because it is not definitely impure. On the other hand, if we had said that the kosher meat IS nullified by the nevelah meat, then we would have viewed all the meat as nevelah, and teruma would need to be burned.. Tosafot (on the other hand), explained that when the meat mixture has a fixed location in a public location, and it is not known which piece of meat touched the teruma, the doubtful teruma is considered levitically pure 4For doubt in a fixed location (i.e. Kavua) is considered as half vs. half. We then apply the standard rule of doubtful impurity in a public place, and it is considered pure. This rule is derived from Sotah. Public location for this rule only requires 3 people, and not the public area as defined for the Sabbath. This explanation is as per Shmait'ta Mevueret, by R. Moshe Leib Look.", + "There is difficulty in this (statement of Tosafot) that when a piece of nevelah is mixed with a single piece of kosher meat, both are considered definitely forbidden because of the strong assumption (i.e. chazaka of maintaining the pre-existing forbidden status) that it was not slaughtered in a kosher manner. Similarly, it is established law (Shevuot.47b) that two sets of witnesses who contradict one another with respect to one testimony, each set remains established in its pre-existing chazaka of being kosher witnesses (despite the obvious conclusion that one of the sets has just testified falsely). If so (that we accept Tosafot's contention that the chazaka of being non-slaughtered is maintained), what then are the practical ramifications of the statement (by R. Hisda) that kosher slaughtered meat is not nullified in (a larger quantity of) non-slaughtered meat? Even if the kosher meat was mixed with just a single piece of non-kosher meat we would consider both pieces of meat as definitely non-slaughtered because of the pre-existing chazaka of being non-slaughtered!5If the kosher meat mixed one on one with nevelah meat transmits impurity because of the chazaka of being unslaughtered, then certainly if one piece of kosher meat mixed in two pieces of nevelah meat will transmit impurity. This would apply even in public locations, because according to the understanding of Tosafot, the chazaka of being non-slaughtered causes us to treat all the pieces of meat as definite nevela and not as doubtful, and therefore the rule of treating doubtful impurity in public places as pure does not apply.", + "We cannot resolve the difficulty by saying that the chazaka (strong assumption) of being non-slaughtered is applied only with respect to the issue of kashruth for eating, but with respect to the laws of impurity, there is no strong assumption (of being non-slaughtered). For in Chullin.9a 6Text says Chullin 10, but pagination of the Talmud has changed with editions. The author, R. Heller ZT\"L passed away in 1812, but the Vilna Shas did not start appearing until the 1870's. in a case of a butcher who did not check the signs (trachea and esophagus, for evidence of possible incorrect slaughtering), there is a dispute between two Amoraim, one opinion saying that the chazaka (of not having been slaughtered) applies only to being forbidden for eating, but not with respect to impurity (of nevelah), but we establish the law according to the opinion that the animal imparts impurity by carrying (as with any nevelah 7This applies to domesticated animals and wild animals, whether kosher or non-kosher, but not to birds or \"sherazim\" - smaller creeping animals). So also writes the Rif (Rabbenu Yitzhak Alfasi, topics/rif) there (in Chullin). Even according to the (other) opinion that (meat from an unchecked shechita slaughtering) does not impart ritual impurity, Tosafot explained that most times the ritual slaughter was done properly and the meat is permitted by Biblical law, and therefore (the Rabbis) were not stringent to apply the status of nevelah (and make it impart impurity. It is understood that if there was a (true) Biblical doubt (regarding validity of slaughtering) it WOULD impart impurity accoring to all opinions, because of the (prior) chazaka (strong assumption) of being non-slaughtered, and any (dead animal) that has not been properly slaughtered imparts impurity by carrying. That being the case, (the author reiterates,) what are the practical ramifications of the statement (by R. Hisda) that kosher slaughtered meat is not nullified in (a larger quantity of) non-slaughtered meat? Even in the public domain, any meat which is assumed by chazaka to be non-slaughtered will impart impurity!", + "Therefore it appears that Tosafot (Niddah.18a) applies the chazaka (strong assumption) of meat being non-slaughtered only when one piece of meat separated (from the butcher shops). Since it was never clarified for this piece of meat whether it had escaped from its chazaka of being non-slaughtered, we apply (i.e. it keeps) the chazaka of its original (non-slaughtered) state. However, with respect to a piece of nevelah (non-slaughtered animal) that became mixed one-to-one with a piece of (kosher) slaughtered meat, since it has been clarified already that one of the (two) pieces was properly slaughtered, and it had left the prior status of being non-slaughtered, except that we don't know which piece (was properly slaughtered), in this case we do NOT apply the chazaka of being non-slaughtered, since one of the pieces definitely left that status. \n" + ] + ] + }, + "Shmatta 5": { + "Subject": [], + "": [] + }, + "Shmatta 6": { + "Subject": [], + "": [] + }, + "Shmatta 7": { + "Subject": [], + "": [] + } + }, + "versions": [ + [ + "Sefaria Community Translation", + "https://www.sefaria.org" + ], + [ + "Shev Shmat'ta, Sponsored by Jacob and Suzanne Doft, trans. Rabbi Francis Nataf, 2018", + "https://www.sefaria.org" + ] + ], + "heTitle": "שב שמעתתא", + "categories": [ + "Halakhah", + "Acharonim" + ], + "schema": { + "heTitle": "שב שמעתתא", + "enTitle": "Shev Shmat'ta", + "key": "Shev Shmat'ta", + "nodes": [ + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "שמעתתא א", + "enTitle": "Shmatta 1", + "nodes": [ + { + "heTitle": "נושא", + "enTitle": "Subject" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "שמעתתא ב", + "enTitle": "Shmatta 2", + "nodes": [ + { + "heTitle": "נושא", + "enTitle": "Subject" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "שמעתתא ג", + "enTitle": "Shmatta 3", + "nodes": [ + { + "heTitle": "נושא", + "enTitle": "Subject" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "שמעתתא ד", + "enTitle": "Shmatta 4", + "nodes": [ + { + "heTitle": "נושא", + "enTitle": "Subject" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "שמעתתא ה", + "enTitle": "Shmatta 5", + "nodes": [ + { + "heTitle": "נושא", + "enTitle": "Subject" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "שמעתתא ו", + "enTitle": "Shmatta 6", + "nodes": [ + { + "heTitle": "נושא", + "enTitle": "Subject" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + }, + { + "heTitle": "שמעתתא ז", + "enTitle": "Shmatta 7", + "nodes": [ + { + "heTitle": "נושא", + "enTitle": "Subject" + }, + { + "heTitle": "", + "enTitle": "" + } + ] + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Ta'amei HaMinhagim/Hebrew/Lemberg, 1928.json b/json/Halakhah/Acharonim/Ta'amei HaMinhagim/Hebrew/Lemberg, 1928.json new file mode 100644 index 0000000000000000000000000000000000000000..2d6b764dfc86139f9d0192fa801b4f763be4123b --- /dev/null +++ b/json/Halakhah/Acharonim/Ta'amei HaMinhagim/Hebrew/Lemberg, 1928.json @@ -0,0 +1,5344 @@ +{ + "language": "he", + "title": "Ta'amei HaMinhagim", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH990011458680205171/NLI", + "versionTitle": "Lemberg, 1928", + "versionNotes": "", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "טעמי המנהגים", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": { + "": [ + [ + "בעז\"ה אתחיל לפרש טעמי המנהגים כפי מה שהורו לנו חז\"ל את הדרך אשר נלך בה:", + "טעם. שתקנו נט\"י בבוקר. משום דבשחרית נעשה כברי' חדשה שנאמר חדשים לבקרים ע\"כ תקנו נטילה בעת ההוא. (ב\"י סי' ד') עוד טעם. שרוח רעה שורה עליהם. (זהר פ' וישב):", + "קונטרס אחרון
שרוח רעה שורה עליהם. עי' שערי תשובה סי' א' סק\"א וז\"ל בברכ\"י כתב דאם אירע שהמים רחוקים ואין לו מי שיקרבם אליו. נהגו קצת מבעלי הנפש שהולכים פחות פחות מד\"א. ולא נהירא ועדיף שילך במרוצה שלא להשהות ר\"ר השורה על ידיו ע\"ש. ובעטרת זקנים סי' ד' כתב בשם הזוהר דההולך ד' אמות בשחרית קודם שנטל ידיו חייב מיתה.
ובספר אגרא דפרקא אות ט' כתב בשם דודו זקינו סבא קדישא מהרמ\"ז זצוק\"ל הא דאין רשאי לילך ד' אמות בלי נטילה שחרית. יש ליזהר שלא להציג רגליו על הארץ בלא נטילה כי בהציג רגליו על הארץ בלא נטילה אזי ח\"ו כל חמוה הרע. שבנפש הבהמיות. רודף אחריו להסיתו. ואמר ע\"ז רמז הפסוק יתיצב על דרך לא טוב. אזי ח\"ו רעה לא ימאס ע\"כ. וכתב שם טעם לזה. משום דהנה בעוד הרוח מסאבה שורה על ידי האדם אין ליתן לו שיעור קומה.
ועי' בש\"ע הרב סימן ד' סעיף ב' שצריך ליזהר מאד שלא ליגע קודם נטילה בשום מאכל או משקה שלא לטמאם. ונהגו להקל בנגיעת הקטנים שלא הגיעו לחינוך שלא נכנס בהם נפש הקדושה. וכן לנגיעת הנכרים אין לחוש. והנזהר מנגיעת הקטן מיום המילה ואילך קדוש יאמר לו ע\"ש.
ובענין אם יכול לברך כנגד מי הנטילה. כתב בהפר ברכ\"י דמנהג החרדים אל דבר ה' שלא לקרות ולברך כנגדם. ובספר עבוה\"ק כתב שיכסה הכלי שבו המים שרחץ ידיו כי הם מים טמאים והם יותר ממי רגלים. ובזוהר וישב דף קפ\"ד כתב שאל ישהה המים הטמאים בבית ע\"ש. ובס' נחלה לישראל כתב ששמע ממרן הגאון הקדוש מסאנץ זצוק\"ל שבעל עבוה\"ק חזר ממש\"כ שאסור לקרות כנגדן. ובספר אשל אברהם להגאון הק' מבוטשאטש זצוק\"ל סי' ד' כתב דשייך בזה ביטול ברוב:
ובשם הגאון הקדוש מהר\"ש מבעלז זצוק\"ל שהנושא מתוך הבית את הכלי עם מימי הרחיצה מנט\"י שחרית ושופכין לחוץ היא מסוגל ליראת שמים ע\"כ. ע\"כ טוב למעט תיפלה מתוך ביתו כל מה דאפשר:
כתב בספר קב הישר פ\"ג וז\"ל נוהגים אנשי מעשה להתפלל תיכף אחר ברכת נטילת ידים תפלה זו. אל אלהי הרוחות. יהי רצון מלפניך ה' אלהי ואלהי אבותי שתעמוד לנו זכות אברהם יצחק יעקב להציל אותנו ואת זרעינו מכל פשע ועון כדי לקיים מצות תורתך הקדושה בלי שום מחשבה זרה. וטהר לבנו לעבדך באמת ובתמים אמן. ואל תהי מצוי. ברכה זו קלה בעיניך כי מצאתי תפלה זו בחבור הראשונים בימי רש\"י ז\"ל אשר קבלה הוא בידם. כי מיום שחרב בהמ\"ק ובטלו הקרבנות נכנסו התפלות במקום הקרבן לעורר רחמים עלינו כו' וטוב לומר תפלה זו תיכף אחר ברכת נטילת ידים שהוא עת רצון ועת רחמים ומרומז בה זכות התורה וזכות האבות: " + ], + [ + "טעם. שצריך ערוי ג' פעמים עליהם. כי בתלתא הוי חזקה והולך לו. אבל בשאר ענינים בשפיכה אחת עליהם כראוי מועיל. (סדה\"י):*ואלו דברים שצריכין נטילה במים הקם מהמטה והיוצא מבית הכסא ומבית המרחץ כו' מי שעשה אחת מכל אלו ולא נטל ידיו אם ת\"ח הוא תלמודו משתכח הימנו ואם אינו ת\"ח יוצא מדעתו א\"ח סי' ד'. כתב א\"ר שם מ\"ש יוצא מדעתו שמעתי דבא לידי חטא דאין אדם חוטא אא\"כ נכנס בו רוח שטות ע\"כ. ובספר קב הישר כתב דכל מי שנזהר בנטילתן הנ\"ל לא במהרה יבא חטא לידו. וכל מי שאינו נזהר בהן בוודאי יבא לידי חטאים גדולים כי מי שמקיל בזה יסובבהו אותן הקליפות ששולטין במקומות הזוהמא אבל ע\"י הנטילת מים מוכרחים הקליפות להרחיק מן האדם:
והיוצא מבה\"כ כתב המ\"א סי' ר' ס\"ק י\"ז דא\"צ ליטול ג\"פ ובסי' ז' סק\"א כתב בשם הזוהר דצריך ג\"פ וחולק עליו. ועי' שערי תשובה סי' ד' סק\"כ שכתב דרבנן קשישאי רחצו ג\"פ וגם רחצו פ\"א אם חלצו בתי רגלים של עור וכן כתב בקיצור של\"ה בשם ספר היכל הקודש דהיוצא מביה\"כ קבוע צריך לערות על ידיו ג\"פ:
ובספר דברי יחזקאל כתב בשם הרב הצדיק הקדוש מוהר\"ר מאיר מפרעמישלאן זצוק\"ל שהי' מרגלא בפומא דהשלחן ערוך או\"ח (סי' א') התחיל בזה הלשון יתגבר כארי לעמוד בבוקר לעבודת בוראו. וכתב הרמ\"א ז\"ל ובשכבו על משכבו ידע לפני מי הוא שוכב. וקשה דהמחבר מדבר מענין עמידה ולמה ידבר הרמ\"א עתה מענין שכיבה שהוא דבר אחר. מה ירצה הרמ\"א ז\"ל בזה. אלא שהי' קשה להרמ\"א דהמחבר כתב בסתם יתגבר כארי לעמוד בבוקר לעבודת בוראו. דמי ראה איש ששוכב א\"ע לישן כסוס שיתגבר כארי לעמוד. הלא אם ילך לשכב כסוס יקום ג\"כ כסוס, רק אם ישכיב א\"ע כארי יתגבר לעמוד כארי. לכן כתב הרמ\"א פירושו ובשכבו על משכבו ידע לפני מי הוא שוכב ואז יתגבר לעמוד כארי. וזהו אם זכרתיך על יצועי באשמורות אהגה בך: ", + "קונטרס אחרון
לערות על ידיו ג' פעמים. ובענין שבכמה מקומות המנהג להעמיד חבית מים בבית המדרש וכל א' תוחב שם את ידיו אפי' לאחר שעשה צרכיו יש להסתפק אי מהני כי לדברי הט\"ז בסי' ד' סק\"ג שכתב דלרוח רע בעי עירוי ג\"פ דוקא. ושכשוך בכלי אפי' ק' פעמים לא חשוב אלא אחד שמיד נטמאו המים. א\"כ לדברי האומרים דהיוצא מביה\"כ צריך לרחוץ ג\"פ דוקא צריך להיות השכשוך עכ\"פ בג' מימות מחולפים. ואפי' להאומרים דסגי בפ\"א י\"ל דבשכשוך נטמאו המים ושוב אין ראויין לאחר. ולכן יזהרו לעשות כלי לשאוב בו מן החביות ולערות על ידיו. כתר תורה בזר זהב." + ], + [ + "טעם. שתקנו רז\"ל לומר על נט\"י בנוסח ברכה זו לשון נטילה. מפני שהוא לשון הגבהה מתרגום ותשאנו רוח ונטלתנו. וכתיב (ישעיה ס\"ג) וינטלם וינשאם כל ימי עולם שצריך שיגביה ידיו למעלה. (שלחן ארבע):" + ], + [ + "עוד טעם. לפי שצריך ליטול מן הכלי והכלי שמו נטלא בלשון תלמוד. אבודרהם:" + ], + [ + "טעם. שכוחותיו הטמאים הם שורין על בני אדם בלילה בשעה שהם ישינים על מטותם על ידיהם יותר מן כל האיברים שיש באדם. בשביל שהידי' עסקניות הן ועוד יש להם אחיזה קצת יותר בידים בעבור הצפרנים שהם קליפה וכל קליפה היא מסטרא דלהון ולכן אין ראוי להגדילם יותר מדאי אלא למוהל שיעשה פריעה בהם וכך הוא ראוי יבא הקליפה שהוא צפורן ויקרע ויפרע הערלה ויבטל הערלה מעל הברית דאיהו אות קודש ונמצא שהקליפה מסאבא מתבטלת ע\"י כח דיליה ממש וכך צריך שכוחותיו ממש יבעטו באדוניהם ויבטלו אותו וזוהמתו ולכן ראוי לשפיך מים על ידיו עם יד שמאלא על יד ימינו כדי שהשמאל יבטל כת סטרא דיליה דאיהו סטרא שמאלא כו' ואין צער גדול יותר מזה כשעבדים שולטין באדוניהם ושפחה כי תירש גבירתה*בספר לב שמח (בראשית) כ' מצינו ע\"י קדושה לא די שלוקחים את שלהם אלא מוציא בלעם מפיהם שהוא ומבטנו תורישנו אל הניצוץ הקדוש: ואח\"כ יטול הכלי מיד שמאלא ויזרוק מים עם ימינו אחר שנטהר על יד שמאלו וסטרא אחרא כשרואה שהימין מטהר השמאל דאיהו מסטרא דיליה לא יקטרג על המטהר ידיו כל ההוא יומא והוא נהנה מאותם המים מהנטילה ולכן גזרו רז\"ל שלא ידרסו עליהם בני אדם בשביל הסכנה מן המזיקים שהם נהנים מאותן המים ואם האדם ידרוס עליהם יעלה עצמו בסכנה שיכול שיהיה ניזוק כו' וכל זה חנף לס\"א שלא יקטרגו על בני יעקב כו' ורמו שאנו רואים שהקב\"ה צוה בתורה לנו בענין עזאזל ושחיטת הקרבנות בצפון ואימורין ופדרין הנשרפין כל הלילה כדי לחנפם הה\"ד לא תחסום שור בדישו. (גלי רזיא):*ונ\"ל דאפשר דמזה הטעם נהגו ישראל עם קדושים שבכל המלבושים עושים הנקבים בצד הימין של הבגד והכפתורים בצד השמאל של הבגד וכשלובש את הבגד אז מונח כנף הימין של הבגד על כנף השמאל ובמכנסים הוא להיפך הנקב הוא בצד השמאל והכפתור הוא בצד הימין וכשלובש אותם אז מונח צד השמאל על צד הימין של מכנסים הוא ג\"כ כנ\"ל כדי לחנפם שלא יקטרגו על בני יעקב כי יעקב בחר לו יה ישראל לסגולתו. ועי' לקמן הלכות מילה סעי' תתקט\"ו טעם שמכסין את ערלת הדם בעפר: " + ], + [ + "טעם. דמברך ענ\"י אע\"ג דקי\"ל אפי' עשה צרכיו ועומד להתפלל אינו מברך ענ\"י ובשחרית מברכין. מטעם דבבוקר נעשה כברי' חדשה וצריכין אנו להודות לו ועד\"ז תקנו כל ברכות השחר לפיכך צריכין אנו להתקדש בקדושתו וליטול ידיו מן הכלי ככהן שמקדש ידיו מן הכיור קודם עבודתו. מ\"א סימן ד' ס\"ק א' בשם הרשב\"א. ובדיעבד היכא דא\"א בע\"א אינו מעכב לא כלי ולא כח גברא. ע' רמ\"א שם סעי' ז' ומ\"א שם*ואין להפסיק בין ברכת נ\"י עד השלים כל סדרן ברכות שחרית עד ברכת אשר נתן לשכוי בינה. וכשיאיר היום מתחילין אשר נתן לשכוי בינה וגי'. עמק ברכה. ובש\"ע האריז\"ל כתב שהי' נוהג לומר הברכות בלילה בקומו ואח\"כ ביום הי' מתעטף בציצית ומניח תפילין ואח\"כ הי' אומר הזמירות וע\"ל סעי' כ' בהשמטות:
יברך אשר יצר ואפי' לא עשה צרכיו. והטעם הואיל וקודם נ\"י הי' אסור ליגע בנקבים ועכשיו מותר ליגע. עי' מ\"א סי' ד' סק\"ב. אין לענות אמן אחר לעסוק בדברי תורה. כי והערב נא הוא ברכה אחת עם לעסוק בדברי תורה שאלו היתה ברכה בפני עצמה היתה פותחת בברוך. טור סימן מ\"ז: ובכוונת כתב שהאר\"י ז\"ל נהג לענות אמן בנתים דסבירא ליה דברכה בפני עצמו הוא: ", + "קונטרס אחרון
עמק ברכה. ובסידור יעב\"ץ כתב שברכת אלהי נשמה צריך לתוכפה לאשר יצר כי היא ברכה סמוכה. ולזה אינה פותחת בברוך. ומי שלא ישן בלילה אינה אומרה. ועיין ט\"ה ח\"א סעיף ל':" + ], + [ + "טעם. כשינעל מנעליו אם הם מנעלים שאינם צריכים קשירה ינעול של ימין תחלה. שכן מצינו לעולם בתורה שהימין חשובה כגון לענין בהן יד ובהן רגל ולענין חליצת יבמה שחולצת בימין ואם הם מנעלים שצריכים קשירה ינעול של ימין תחלה ולא יקשרנו ואח\"כ ינעול של שמאל ויקשרנו תחלה. משום דגבי ענין קשירה מצינו בתורה דאחשבה לשמאל כגון בקשירת תפילין. לבוש סי' ב' סעיף ד'. אבל כשחולץ מנעליו יחלוץ של שמאל תחלה בין במנעלים קשורים בין במנעלים שאינם קשורים דבזה יהי' ג\"כ חשיבות לימין שאם יחלוץ של ימין תחלה יצטרך לעמוד יחף על הימין לבדו עד שיחלוץ של שמאל וה\"ל בזיון לימין וכן בתפילין חולצין של ראש תחלה שלא תמתין קדושת של ראש בראש עד חליצת תפילין של יד כיון שהגיע זמן חליצתן רק תמתין של יד על של ראש. שם סעי' ה' ועי' שבת דף ס\"א ע\"א:", + "קונטרס אחרון
והוי לי' בזיון לימין. בספר ישמח משה (שופטים) פי' הפסוק לא תסור מן הדבר אשר יגידו לך ימין ושמאל. עפ\"י הגמרא (שבח ס\"א) דיש לימין חשיבות שניתנה תורה בימין. ויש לשמאל חשיבות דקשירה דתפילין הוא בשמאל. א\"ר נחמן בר יצחק וירא שמים יוצא ידי שניהם. נועל של ימין וקושר של שמאל דחשיבת שמאל היא בקשירה ע\"כ. ושמא יאמר האדם מה לי לדקדק בזה הלא ימין ושמאל אברים שלי הם ולא יתר אפם עלי ומה שייך בזה יראת שמים. לזה אמר הפסוק ולא תסור מן הדבר אשר יגידו החכמים גם במה שהוא לך ימין ושמאל שהם אברים שלך מ\"מ לא תסור מדברי חכמים לפי שהכל דוגמא דלעילא וכל עשיותיו ראוי להיות על דוגמא עליונה:" + ], + [ + "טעם. שאין לובשין שני מלבושים יחד. כי קשה לשכחה לפי שאינו מניח את האור המיקף לעבור ולהקיף בין כל מלבוש ומלבוש ועי\"ז אין הקליפה נדחית ואז השכחה מצויה. נגיד ומצוה:", + "קונטרס אחרון
כי קשה לשכחה. כי מלבוש האדם מן הקדושה ואמנם ע\"י עבירות שעושה גורם שיתאחזו הקליפות במלבושיו. והנה כל מלבוש ומלבוש יש לו אור מקיף ואור פנימי. והמקיף דוחה הקליפות והלובש שני מלבושים יחד אינו מניח אור המקיף לעבור ולהקיף בין מלבוש למלבוש ועי\"ז אין הקליפות נדחים וגורם השכחה כי שכחה אותיות חשכה היא הקליפה שמחשיך עיני האדם. ש\"ע האריז\"ל:
ובס' בני יששכר חדש תשרי כ' בשם הרב הצדיק הק' מהר\"פ מקאריץ זצוק\"ל אשר יכול האדם להתבונן המבחן מה בין ישראל לעכו\"ם ממנהגיהם דמנהג ישראל דהבגד עליון. הנקרא טוזליק. או איינהו\"ל הוא להם בגד כבוד ולבוש יקר. וכשהולך איש נכבד לביהכ\"נ או אפי' אל בית אדם חשוב הולך דוקא מלובש בבגד העליון כי זה כבודו. ואצל העכו\"ם הוא בהיפך אפילו כשהוא מלובש באיזה בגד עליון שקורין אייב\"ר רו\"ק מחמת הקור וכיוצא בהליכתו לבית שרים נכבדים מפשיט מעליו את בגד העליון. כי הוא להם לחרפה. לפי שישראל יש להם אור מקיף וזה כבודם ותפארתם. משא\"כ העכו\"ם אין להם מקיף. בסוד הכתוב והנחש הי' ערום:
כתב בליקוטי מהרי\"ל הא דאמר (הוריות י\"ג) המניח בגדיו מראשותיו קשה לשכחה. ר\"ל כל אחד מבגדיו הן סרבל קטא וכתונת. ולא כמו שסבורין דוקא כתונת. ואמר שהוא בעצמו נזהר בכך כשהולך בדרך ואין לו כר או כסת לשים תחת ראשו טרם שלוקח אחד מבגדיו הי' נוטל אוכף הסוס מתחת ראשו.*ובקיצור ש\"ע סי' ע\"א במסגרת השלחן סק\"ז כתב בשם מגן גבורים ומשנה ברורה דאם מניח דבר המפסיק בין ראשו לבגדיו אפשר דאין קפידא: ובס' עבוה\"ק כתב אם יהי' סמוך למראשותיו מנעלים או מכנסיים וכיוצא. יגביר כחם להכשילו ח\"ו:" + ], + [ + "טעם. שאנו אומרים בכל מצוה בשם כל ישראל. משום שכל מצוה ומצוה תלוי בה כל התורה כולה וכולל כל האדם ע\"כ אומרים בכל מצוה בשם כל ישראל. שצריך לכלול עצמו בכלל ישראל אחד אל אחד יגשו. בית אהרן מהרב הצדיק הקדוש מוהר\"ר אהרן מקארלין זצוק\"ל פ' עקב:*בהקדמת הרב הצדיק הקדוש מקמארנא זצוק\"ל מעשה ארג על משניות זרעים כתב ראיתי למורי דודי הקדוש רבינו צבי שהי' אומר על כל דבר קטן וגדול לשיקבה\"ו בפה מלא אפי' מעט מים כששתה הי' שוהא ואומר כמה יחודים:
ובספר זרע קודש (וישב) כ' כשבאין לבקש אותו ית\"ש בתפלה ואומרים לשם יחוד כו' בשם כל ישראל עי\"ז תפלתו נשמעת הגם שאינו צדיק כ\"כ לילך בדרך התורה תמיד נחשב לו כאילו קיים:
ובזוהר פ' תזריע סוף דף נ\"א כתב אמר ר\"א בכל עובדוי דב\"נ ליבעי ליה דלהון כלהו לשמא קדישא לאדכרא בפומיה שמא קדישא על כל מה דאיהו עביד דכלא הוא לפולחניה ולא ישרוי עליו סטרא אחרא בגין דאינון זמינין תדיר לגבי בני נשא ויכילו לאשראה על ההוא עבידתא עכ\"ל:
ובספר אגרא דכלה (נח) כתב קבלנו בכל עשיית המצות לומר ע\"ד הרשב\"י והאריז\"ל וע\"ד כל הצדיקים: " + ], + [ + "טעם שאין אומרים לשם יחוד על מצות הכנסת אורחים כשיזדמן לאחד לקיים. ולמה יגרע זה מכל המצות כי גדולה הכנסת אורחים*כתב בליקוטי מהרי\"ל כל היכא דנזכר מצות הכנסת אורחים ר\"ל הכנסת עשירים ומכובדים כשנתאכסנו אצלו שאז יקבלם בסבר פנים יפות לנהוג בהם כבוד ולהכין תפנוקים בשבילם וראי' מאברהם אבינו שסבר שהמלאכים היו אורחים. והרבה לשחוט בשבילם ג' שוורים להאכילם הלשונות בחרדל. אבל הכנסת עניים בכלל צדקה הוא:
ועי' אמרי ברוך יו\"ד סי' רמ\"ב דכתב ג\"כ בשם תורת האשם דכ\"מ שהוזכר כבוד אורחים היינו שהם ראוים לכבוד כגון בעלי תורה או בעלי שם טוב ומע\"ט או עני בן טובים או ועשירים שראוים לכבדם שאינם עושים רע לא הגרועים שבמהרה יפילו או הקבצנים שעוברים ושבים בשביל טרף ומזון אותם בכלל צדקה ואינם בכלל כבוד אורחים. ועי' סעי' תתק\"ו בהשמטות בד\"ה ועי' דרישה:
ובשם הבעש\"ט זי\"ע שפי' המאמר הוא אמר קמח והיא אמרה סולת מכאן שאשה עיני' צרה באורחין. משל לארי א' שהי' לו שני גירים ישאנו את אביהם אם יש דבר בעולם שצריך ליראת ממנו ואמר להם אין שום ברי' בעולם שארי צריך ליראת ממנו וכששמעו הגורים כן כי אין להם ליראות ולפחוד משום דבר הלכו מעיר לעיר לבטח. והנה באו בשער אחד וראו מצויר איך דוד הכה את הארי ובשער השני ראו האיך שמשון הכה את הארי וכשראו זאת עלה פחד ומורא בלבבם כי שקר ידבר אביהם להם והלכו מהר לביתם וספרו לאביהם. א\"ל שוטים משם ראי' כי האמת אתי כי מעשה זו הי' ע\"כ נס ולא בכח הטבע ועל שהוא דבר חידוש ציירו זאת על השערים. וזה המובן בכאן הוא אמר קמח והיא אמרה סולת. למה נכתב זה בתורה אם לא שהוא דבר חידוש ומכאן שהאשה עיניה צרה באורחין:
ובספר דרך אמונה כתב בשם ס' זכרון טוב סיפר הרב הקדוש מהר\"י מנושחיז זצ\"ל שהי' בבארדיטשוב איש הגון ושמו ר' ליבר ז\"ל פ\"א בלילה בחורף אחר היריד בא איש אחד לביתו בראותו נר מאיר בביתו וקיבלו ר' ליבר כדרך הכנסות אורחים והציע לו בעצמו מטה לשכוב עליה. אמר לו האורח למה זה מעלתו בעצמו מטריח א\"ע להציע לי והשיבו ר' ליבר כסבור אתה שאני מציע לך אני הנני מציע לי ע\"כ. וכוונתו לעוה\"ב: יותר מקבלת פני השכינה. ולכך אין שייך לומר לשם יחוד. דגל מחנה אפרים: ", + "קונטרס אחרון
לשם יחוד*בשו\"ת הד\"ר ח\"א כתב בשעה שסמך הרב הצדיק הקדוש מס\"ג את הרב הקדוש מסטרעטין זלה\"ה א\"ל הרב הקדוש מסטרעטין שאינו מבין מה שאומרים לשם יחוד קוב\"ה. והשיב לו הרב הקדוש הכוונה דבדבר הרשות יש י\"ה אכילה שתיה. ובין איש ואשה עי' סוטה י\"ז זכו שכינה שרויה ביניהם ובמצוה איכא ו\"ה וצריך לכוין כל הגשמיים לש\"ש וזה יהי' יחוד קוב\"ה ושכינתי': בספר זרע קודש להגאון הק' מראפטשיץ זצוק\"ל (וירא) כ' שצריך ליזהר בשעה שעושה המצוה שלא יתערב בזה חלילה שום צד פניות מחשבת פסול לחשוב בלבו בשעת עשיית המצוות או אח\"כ כמה גדול עבדות זאת שעשיתי ציווי ית\"ש בזה. וכתב וכן שמעתי שהבעש\"ט ז\"ל בשעת מותו הי' רוחש בשפתיו והטו אזנם אליו ושמעו שהתפלל שינצל מפניות.*ובס' נוצר חסד להרב הצדיק הקדוש מקאמארנא זצוק\"ל (אבות פ\"ד) כתב שרבינו הבעש\"ט ז\"ל יצאה נשמתו בטהרה אלהי רבון כל העולמים אל תבואנו רגל גאוה. ובכך יצאה נשמתו של מרן הקדוש אלהי רבינו יצחק לוריא בלשון שפניא שמרני מידי גאוה:
ובס' דברי יחזקאל (עקב) כ' שמעתי שהי' בימי הבעש\"ט הקדוש איש מפורסם ושאלו תלמידיו הקדושים אותו אם ליסע אליו לראות מה טובו. והרשה להם ליסע. ושאלו אותו היכן ידעו אם הוא צדיק אחת. ואמר להם שיבקשו מאתו עצה על מחשבות זרות ופניות ואם יתן להם עצה ידעו שאיו בו ממש שעל זה צריך האדם ללחום עד רגע האחרון. וזאת עבודת האדם בעוה\"ז ללחום עם מחשבותיו לעשות הכל לשמו יתברך: וסיים מכאן יש להבין עד היכן הדברים מגיעים שצדיק כמוהו בשעת הסתלקות ג\"כ ירא לנפשו מפניות ומחשבות חוץ ע\"כ צריך ליזהר שלא יהי' לרע אחיזה בו חלילה רק ישאר הטוב לבד בלתי תערובות חלק אלף להנאתו ע\"כ*ובספר מעשה יחיאל (וישלח) כתב שמעתי מרב א' שזכה להיות בעת פטירתו של הרב הצדיק הקדוש מהרמ\"מ מוויזניצא זי\"ע ואמר אוי לי כי יצאו בהבל ימי. וא\"ל הרב הרי הי' לכם כח הצדקה עד למעלה ראש. והשיב לו גם פה לא עשיתי מאומה משלי רק לקחתי מזה ונתתי מזה. אשרי חלקם בנעימים: .
ובס' דרך פקודיך כתב וז\"ל קבלתי מרבותי שמהני מסירת מודעה קודם העבודה אפי' בינו לבין עצמו יאמר לפני בוראו רבש\"ע גלוי וידוע לפניך שרצוני לעשות רצוניך דייקא ובאפשר באמצע העבודה יסתני יצרי הרע ויפול במחשבתי איזה מחשבה אחרת לעבוד העבודה באיזה פנויה הנני מבטל אותה המחשבה והרהור ורעותא דלבא כי רצוני באמת עצור בעצמותי ודבוק במחשבתי לעבוד עבודה שלימה בלתי לה' לבדו עכ\"ל: " + ], + [ + "טעם. עטיפת הטלית. לפי שכסוי זה מכניע את לב האדם ומביאו לידי יראת שמים. ב\"י סי' ח' ועיין באר היטב שם ס\"ק ג' וז\"ל וצריך לכסות ראשו כו' כדי שיתפלל באימה. כתב א\"ר שם ס\"ק ד' בשם עדי זהב ומ\"מ צריך לכסות ראשו מתחלת התפלה עד סופו. ולא כמו קצת אנשים שמברכין על הטלית וזורקין אותו מאחריהם ועליהן נאמר ואותי השלכתך אחר גוויך ע\"כ. וכן משמע בזוהר פ' במדבר ופרשא על רישין פירושא דמצוה. ומ\"א שם ס\"ק ג' כ' משמע בקדושין דף כ\"ט שבחור שלא נשא אשה לא היה מכסה ראשו אפי' הוא ת\"ח ובדף ח' איתא דמי שאינו ת\"ח אפי' נשוי לא היה מכסה ראשו ע\"ש:*וחייב לברך עליו מעומד ושש מצות הן שברכתן מעומד סי' להם על\"ץ של\"ם. עומר. לבנה בחידושה. ציצית. שופר. לולב. מילה. כי באלו הו' כתוב לכם. בעומר. וספרתם לכם וכן בלבנה. החדש הזה לכם. וכן בציצית. והי' לכם לציצית. וכן בשופר. יום תרועה יהי'. לכם. וכן בלולב. ולקחתם לכם. וכן במילה. המול לכם כל זכר ואנו למדין חמשתן בגזירה שוה מלכם הכתוב גבי עומר וספירת העומר מעומד שנאמר מהחל חרמש בקמה אל תקרי בקמה אלא בקומה קרי' בי' בקומה ויש מצות אחרות שמברכים עליהם מעומד למצוה מן המובחר ואם לא בירך מעומד אין לחוש כגון הלל ומקרא מגילה וסוכה וי\"א כלל לזה כי כל מצוה שאין בה הנאה מברכים עליה מעומד (אבודרהם). ובשעת עיטוף ראשין מברך שהחיינו. משא\"כ בתפילין משום דאין מברכין שהחיינו אלא על מצוה דמזמן לזמן ומ\"ש בציצית כאן היינו מטעם שקנה טלית כדין שקנה כלים חדשים. ב\"י סי' כ\"ב. ועי' ט\"ז שם וז\"ל ומ\"מ בין בציצית בין בתפילין יש לברך בפעם ראשונה שמברך עליהם שהחיינו כמ\"ש רמ\"א ביו\"ד סי' ?כ\"ח לענין כיסוי הדם ומינה לכל מצות שאדם עושה בפעם ראשון מברך שהחיינו ע\"ש. ועי' ע\"ז סי' תרמ\"ג סק\"ב דמשמע דמברך לאחר העיטוף ועי' שערי תשובה סימן כ\"ב. ובישועות יעקב שם סק\"ב כתב דיותר נכון לברך קודם לבישה ע\"ש:
ועיין בספר מאמר מרדכי סי' ח' ס\"ק ט' שכתב וז\"ל ראיתי כמה בני אדם וכמעט רובן ככולם שבכל ששת ימי החול מעיינים בציציותיהם כמ\"ש מרן ז\"ל כאן בש\"ע וביום השבת אין מעיינים בהם כלל וגם אין מפרידין אותם זה מזה ולא ידעתי מאין הרגלים למנהג זה דלפננ\"ד אין להם על מה שיסמכו והאריך שם וסיים ומנהגי לדקדק ולעיין בהם בשבת ולהפרידם כמו בחול ע\"ש: ", + "קונטרס אחרון
וצריך לכסות ראשו. ועי' ט\"ז סי' ח' סק\"ג דאפי' בלא תפלה יש ליזהר מלהיות בגילוי הראש מאחר שהעם תופסים אותו לקלות ולפריצות ואיסור גמור הוא מאחר שחוק הוא עכשיו בין העכו\"ם שעושין כן תמיד תיכף כשיושבין פורקין מעליהם הכובע וא\"כ זה נכלל בכלל ובחוקותיהם לא תלכו ע\"ש. ובסוף שבת כסי רישך כי היכי דליהוי עלך אימת' דמרך. וכן בקדושין דף ל\"ג ההוא גברא דלא מכסי רישי' אמרו כמה חציף האי גברא כו'. ואיתא במס' כלה בעובדא דההוא תינוק שעבר לפני הזקנים וראשו מגולה אמר ר\"א שהוא ממזר ור\"י אמר בר הנדה ורע\"ק אמר ממזר ובר הנדה ושאל לאמו והודה לו שכן היה. ע\"כ ירחיק עצמו בזה יותר משאר חוקותיהם ע\"ש:
ועי' בכור שור (שבת) דכתב ראיתי מדקדקים אפילו במרחץ מניחים מטלית על הראש וכן נהגתי מעודי ע\"ש וע\"ל בהשמטה לסעי' רמ\"ט.
ובס' צמח דוד ח\"ש אלף הרביעי כתב וז\"ל בתחילת מלכות יון הי' חכם א' באטיני עיר החכמה וי\"א ברומי והי' דורש ברבים שהעם יסירו את הכובע מעל ראשם בשעת עבודתם וטעמו שמקודם היתה ההכנעה היותר גדולה בהולכי יחפי רגל כענין שנאמר הוא הולך יחף. ובהיות שהראש יותר נכבד מהרגלים יותר ההכנעה יש בפריעת הראש מבפריעת הרגלים. ומזה נתפשט המנהג שהפחות מחבירו או אפי' דומה לו מכניע את עצמו במה שפורע ומגלה את ראשו. אך המנהג הזה בין הנוצרים לבד ולא לזולתם ע\"כ:", + "מברך שהחיינו. ומה שדעת רוב הפוסקים שאין לברך שהחיינו על עשיית מצוה חדשה שלא עשאה מעולם עי' ש\"ך סי' כ\"ח סק\"ה. הלא אין לך שמחה גדולה יותר מזה. ועל פרי חדש או בגד חדש מברכין. לפי דבאמת כל מצוה אפי' ישנה צריכה להיות חדשה בכל יום כמו שאמז\"ל על פסוק
והיו הדברים וגו' אשר אנכי מצוך היום על לבבך. בכל יום יהי' בעיניך כדיוטגמא חדשה. ואם יברך על מצוה החדשה שהחיינו נראה דמה שאינו מברך על הישנה הוא משום שאינה אצלו כחדשה א\"כ כדי בזיון. ולזה אין מברכין כלל אפי' על מצוה החדשה. ייטב לב (עקב). ועי' ט\"ה בליקוטים סעי' ק\"פ:", + "דמברך לאחר העיטוף. מי שנתנו לו טלית להתעטף ובירך עליו וקודם עטיפה בא השמש וחטפו מידו ונתן לו טלית אחר' צריך לחזור ולברך. זכור לאברהם אוח ט'. ועי' הלק\"ט ח\"ש סי' קנ\"ג דמי שנטל טלית ע\"מ להניחה ובירך עלי' וקודם שסיים הברכה נאבד מידו (או שחטפו מידו) ימשוך בברכה וילך למקום טלית או תפילין ויסיים אקב\"ו להניח תפילין. או ציצית. וע\"ל בהשמטה לסעי' רי\"א בד\"ה כתב בספר*אם נתנו לו טלית להתעטף בו ובעת העטיפה בא השמש ואמר שבעל הטלית בא ומבקש טליתו ונתן לו אחר. אם עדיין לא לבשו א\"כ סוף סוף לא יעשה רק לבישה אחת בזה שפיר אמרינן מה לי זה או זה. אבל אם כבר לבש אותו טלית והוא לא בירך רק על לבישה אחת ולא על שנים א\"כ צריך לברך על השני. ספר החיים להגאון הקדוש מהרש\"ק מבראד זצ\"ל סי' ט':
אם נפלה טליתו שלא במתכוין וחוזר ומתעטף צריך לברך: והטעם. דאזדא ליה מצותה. מ\"א סי' ח' סק\"כ. ואפילו נשאר עליו טלית קטן לא מהני (באה\"ט שם ס\"ק י\"ז) ומחצית השקל שם כתב דאפשר אם נשאר עליו טלית קטן א\"צ לברך דלא גרע מפשטו סתם ולא הי' כוונתו להחזירו ואפ\"ה א\"צ לברך כשנשאר עליו טלית קטן: .
בענין אם יברך בבוקר על טלית קטן כתב הרב הצדיק הקדוש מוהר\"ר יחזקאל אבד\"ק שינאווא זצוק\"ל בהסכמה להסידור דעת קדושים וז\"ל ראיתי ושמעתי כמעט מכל הצדיקים שברכו על טלית קטן להתעטף בציצית שבשעת לבישה נתעטפו ברחבו לראשו וזרקו כל הד' ציצית לצד שמאל כמו בטלית גדול והשיעור הוא שיתכסה בה ראשו ורובו של קטן בן ט' ובס' תניא נתן השיעור אמה על אמה בכל צד היינו מלפניו ומלאחריו ובשם הרא\"ש דאם ישן בטליתו יש לברך בכל בקר על מצות ציצית משום הפסק הלילה דפטור מציצית וטוב כשיהי' ידיו נקיות שימשמש בטליתו בשעת שמברך. ואין שייך לברך להתעטף כי אינו מתעטף אז ע\"כ יש לברך על מצות ציצית. ומ\"ש בטור והישן בטליתו בלילה א\"צ לברך עליו בבוקר נלענ\"ד ברור דנזדקר טעות תיבה א' בדברי הטור שצ\"ל שאינו צריך לפשטו ולברך עליו וי\"ל כי מן השמים נזדקר טעות זה כי בימיהם הי' הארבע כנפות של רובא דעלמא של שאר בגדים ולא של צמר גם לא הי' בהם השיעור שנתנו חז\"ל והמ\"א כתב דיש פוסקים דאין לברך רק בטלית של צמר וציצית של צמר ע\"כ נפל הטעות בדברי הטור ועי\"ז נסתפק הט\"ז והב\"ח ועשאוהו בספק ברכה שאינה צריכה (עי' ט\"ז סימן ח' ס\"ק ט\"ז ומ\"א שם ס\"ק כ\"א) אבל עתה שזכינו שרוב בני תורה לובשין ט\"ק של צמר והוא כשיעור ודאי שפיר דמי יש לסמוך על המחבר ורמ\"א ז\"ל שפסקו בסתם לברך על מצות ציצית בכל בוקר אם ישן בטליתו ובשעת לבישה להתעטף וכן אני נוהג עכ\"ל:
ועי' ט\"ז סי' ת' סק\"ז בשם הד\"מ הטעם שמברכין על ט\"ק בעל כי חששו לדברי הפוסקים שאין יוצאין בט\"ק כזה לפי שאין בו עיטוף ולכן לא מברכין להתעטף דהוי משמע דמקיימין המצוה כתיקונו. רק מברכין להשי\"ת שנתן לנו מצות ציצית ואף שאין מקיימין עכשיו כתיקונו ולזה מברכין לשון על דמשמט לשעבר וכן כתב הלבוש שס סעי' ה' ועי' פרמ\"ג שם.
ובספר אשל אברהם מהדורא תנינא סי' ת' כתב וז\"ל הייתי נהוג לברך על טלית קטן דצמר על מצות כמ\"ש מוהרמ\"א ז\"ל שם סעי' ו' ואין לשנות ונוסח ברכה זו הוא בתוספתא ומ\"ש בש\"ע סעי' ג' לעשות גם עיטוף בט\"ק אולי הרי זה גבי מי שאין לו רק ט\"ק ורוצה לצאת ידי חובת מצות עיטוף והברכה שבש\"ס להתעטף. אבל לפי מנהג שלנו שיש לכל א' מהנשואים טלית גדול אין צריך עיטוף בט\"ק כלל:
אך זה לי כמה שנים שאני מברך רק על טלית גדול להתעטף ופוטר בזה גם ט\"ק מהברכה כו' כיון שבלאו הכי בעת לבישת הט\"ק א\"א לברך עליו מצד שאין הידים נקיות וכיון דאדחי אדחי ומ\"מ אני נהוג כעת להרהר הברכה בעת לבישת הט\"ק כי בהרהור אין שום קפידא בידים שאינם נקיות וגליתי דעתי פעם א' על כל ימי חיי ברכה הסתמית שעל הטלית גדול קאי גם על הט\"ק גם אם אשכח בשום פעם מלכוון להוציא הט\"ק בברכה עכ\"ל:
יחזיר ב' ציציות לפניו וב' ציציות לאחריו כדי שיהא מסובב במצוות. ויש נוהגין לשום צד ימין על כתף שמאל כדי שיהי' מסובב בציצית. ש\"ע הרב סי' ח'. ועי' שו\"ת הרדב\"ז ח\"ג סי' תקע\"א דצריך שישליך ד' הכנפות על צד השמאל ולא יהי' מהם כלום על צד הימין לתקן את יצר הרע דכתיב ולא תתורו וכו':
עוד כתב איתא במדרש שגבריאל הי' מכריז ואומר למי ים סוף שלא ישטפו את ישראל שעתידין להתעטף בציצית מאחוריהם משמע שבשעת העטיפה יהי' כל הטלית והציצית מאחוריו ע\"ש:", + "לברך קודם לבישה. ובסידר לב שמח כתב וז\"ל כל המצות מברך עליהם עובר לעשייתן. בטלית לאחר ששם על ראשו אלא שלא שם הציצית בידו ולא השליכו לאחוריו." + ], + [ + "טעם. חוטי הציצית שמונה. דאמרינן בגמרא מנחות דף מ\"ב ע\"א גדיל ב' גדילים ד'. פי' אי הוה כתוב גדיל הוה משמע ב' דאין גדיל פחות מב' השתא דכתיב גדילים ד' משמע ואם תחבם בכנף ויכפלם ואז יהי' ח'. ט\"ז סי' י\"א סקי\"ג:", + "קונטרס אחרון
ואז יהי' ח'. בספר אשל אברהם להגאון הקדוש מוהר\"ר אברהם דוד מבוטשאטש זצוק\"ל סימן י\"ב כתב בשם הרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מרימנאב זצוק\"ל דאם נחסר רק חוט א' מהח' חוטים שבכל אחד ואחד מד' ציצית כיון שנשאר רק ל\"א חוטים מכל הד' ציצית נכון לעשות אחרים. ועפ\"י האריז\"ל מצוה זו סגולה להנצל מזנות וסמיכין לזה מפסוק נואף אשה חסר לב היינו אם חסר הל\"ב חוטים.
ומה שיש צד קפידא מלהוריד ציצית שבבגד ממה שהם תשמישי מצוה כי אין ליטלם בחנם מעל גבי הבגד. כיון שיש כאן הידור מצוה שבודאי יותר מהודר הוא כשאין חסר גם חוט אחד מהל\"ב ונלמד ממש\"ה זה אלי ואנוהו. לכ\"ע אין שוה צד קפידא על מה שמוריד עי\"ז חוט א' או חוטים ממצות*הנה ממ\"ש שאין שום צד קפידא על מה שמוריד עי\"ז חוט אחד או ב' ממצות נראה דאפילו נחסר יותר משני חוטים ואז צריך בודאי לעשות ציצית חדשים צריך ג\"כ להתיר הקשרים כדי שיקח החוטים השלימים הנשארים ולא להוריד אותם מקדושתן שהם תשמישי מצוה ולצרפם לציצית אחרים: כגון שעושה כן מצד מצות הידור מצוה. אך מ\"מ נראה שכל שיש בחוט השמיני כדי עניבה אין דרך חסידות להחמיר עוד להוריד מצות מצד רמז מספר ל\"ב חוטין כי אין להפריז במדת חסידות יותר מופלג מכפי סגנון עיקרי ההלכה המסורות שיש חשש להורידם ממצוה ורק מצד הידור יש היתר כנ\"ל וכל שיש כדי עניבה (דהיינו שבחוט הנפסק יהא נשאר בו שיוכל לכרוך על ח' חוטים. עי' מ\"א סי' י\"ב סק\"א וס\"ק י\"ב. ובחיי אדם כלל י\"א כתב דלפי שאין אנו בקיאין בכדי עניבה נחשוב בד' גודלין) אולי הרי זה בכלל הידור מצוה כי כיון שנשאר כדי עניבה ה\"ל כחוט שלם. ומי שמטיל מחדש גם שנשאר בחוט הח' יותר מכדי עניבה ג\"כ אין עליו טענה כי מ\"מ יש בזה הידור ע\"ש:
ובס' יוסף אומץ כתב דכל בעל נפש כשיראה שום קלקול אפי' חוט א' לבד נתקלקל יהי' זריז ונזהר לתקנו תיכף ויקח משל עלמו אם נתקלקל המלבוש שהלך בו לפני נכבדים רק במקצת הי' ממהר לתקנו כ\"ש המלבוש המיוחד למצוה רבה כזו לכבד בו ממ\"ה הקב\"ה. ובתשב\"ץ כתב ארבע ציצית בטלית ובכל ציצית ח' חוטין הרי שלשים ושנים שמצות ציצית שקולה כנגד כל התורה כולה שהתורה מתחלת בב' ומסיימת בל'. בראשית. לעיני כל ישראל:" + ], + [ + "טעם. דנקראו הציצית גדילים. לפי שדרך העולם לעשות ציצית אף לקטן טרם יחנכו אוחו לשאר מצות. והנה כל מה שיגדל הילד תגדל המצוה עמו כי בכל פעם ירגיש יותר ויותר טעם ומתיקת המצוה לכך נקרא גדילים לשון גידול. בשם קדוש ה' רבינו צבי הכהן מרימינוב:" + ], + [ + "טעם שהציצית צריכין שיהיה לבנים. לפי שאמרו חז\"ל מלמד שנתעטף הקב\"ה כש\"צ והיינו בטלית של ציצית ומצינו אצלו ית' כתיב לבושי' כתלג חוור אם כן גם ציצית יהיה לבנים. עטרת זקנים סי' ט' ועי' שערי תשובה שם ס\"ק ד' וז\"ל וכן העטרה שעושים למעלה אין לעשות אלא מדבר לבן ע\"ש:", + "קונטרס אחרון
גם ציצית יהי' לבנים. יש לזהר כשאדם לובש טלית שלא יגרור ציציותיו (סי' כ\"א העי' ד') ועי' שע\"ת שם סק\"ה בשם בעל ע\"מ שמצוה מן המובחר שיהיו הציצית משולשין ולא נגררים אלא יהי' תלוים ועומדים מחצי גופו ולמטה. וכן הוא בכתבי הרב זללה\"ה כו' ועי' בברכ\"י בשם פרי הארץ שטלית ארוך יכול לתחוב הציצית בחגורתו כדי שלא יגררו ע\"ש:" + ], + [ + "טעם. שעושין בהטלית וגם בשפת הטלית קטן צבע ירוק שקורין בל\"א זכר לתכלת. פ\"מ סי' ט' ס\"ק ו':" + ], + [ + "טעם. שעושין בטלית קטן שני נקבים כעין צירי ולא בטלית גדול משום שהצירי הוא ע\"פ סוד והטלית קטן הוא מכוסה לא מיחזי כיוהרא אבל בטלית גדול שהוא מגולה ומיחזי כיוהרא. מ\"א סימן י\"א ס\"ק י\"ג:" + ], + [ + "טעם. הכריכה באויר ראשון ז' כריכות. ובשני ח'. ובשלישי י\"א. וברביעי י\"ג. שהוא כמנין ה' אחד. (ב\"י שם). וטעם החמשה קשרים. כנגד חמשה חומשי תורה. א\"ח סימן כ\"ד סעיף א'. ועוד דציצית בגימטריא ת\"ר וה' קשרים וח' חוטין הרי תרי\"ג. רש\"י מנחות דף מ\"ג ע\"ב. וטעם לבישת טלית קטן כל היום כדי שיזכור המצות בכל רגע. א\"ח שם:", + "קונטרס אחרון
כנגד חמשה חומשי תורה. בספר מדרש פנחס כתב בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל שהי' מקפיד בענין עשיית קשירת הציצית שיהיו בלא הפסק דיבור. ועי' ט\"ז סי' קצ\"א. ומצוה מן המובחר שיהיו כל חוט מח' כפול לח' שיהי' כל חוטי הד' כנפות רנ\"ו רמז לכנפי החיות זכור לאברהם בשם קדוש א' כ\"י:" + ], + [ + "טעם. כשעושה הנקב שתוחב בו הציצית לא יעשנה למעלה משלשה גודלין משפת הבגד. מפני שנאמר על הכנף ולמעלה מג' אין זה כנף אלא בגד. ולא למטה מכשיעור שיש מקשר גודל עד סיף הציפורן. משום שנאמר על הכנף ואם הי' למטה ממלא קשר גודל הוי תחת הכנף. א\"ח סימן י\"א סעיף ט':*ויש להלביש לקטן טלית קטן כשיתחיל לדבר ולפחות כשהוא בן ג' שנים וסי' כי האדם עץ השדה כמו העץ הוא ג' שנים ערלים וכן להרגיל באותיות התורה דמכל זה יזכה בקטנותו לנשמה רמה. (א\"ר סי' י\"ז ס\"ק ג'.) והמנהג בא\"י לעשות שמחה בתגלחת הראשונה של קטן שמחנכין אותו במצוה להיות לו פיאות הראש. שערי תשובה סי' תקל\"א ס\"ק ז':
ומרדכי סוף פ' לולב הגזול כתב בספרי תני לדבר בם. מכאן אמרו כשהתינוק מתחיל לדבר אביו מדבר עמו לשון הקודש. ובירושלמי מסיים דמלמדו פסוק שמע בני מוסר אביך:
כתב העטרת זקנים סי' ח' צריך אדם להסתכל בציצית והוא תועלת גדול על הנשמה שלא תזדמן לידו חטא גם להשיג תועלת גדול ע\"ש: ", + "קונטרס אחרון
פיאות הראש. ובשו\"ת הד\"ר ח\"א סי' נ' כתב ששמע מהרב הצדיק הקדוש מהרי\"א מזידיטשוב שאמר בשם דודו ורבו הגאון המפורסים מוהר\"צ זללה\"ה שהקפיד שלא ללמד את התינוק עדי היותו בן ד' שנים:
ובס' מעשה יחיאל (תולדות) כתב בשם הרב הצדיק הקדוש מוהר\"ר יחיאל מיכל מגלינא זצוק\"ל שיתחיל ללמוד אחר שיהי' ג\"ש ואז יחנכו בפיאות ג\"כ והשערות של הראש ישקול במאזנים עם מטבעות של כסף ויתנם לצדקה:", + "להסתכל בציצית.*בספר זכרון טוב כתב בשם הרב הצדיק הק' מנעסכיז זצוק\"ל שלא לילך אפי' פסיעה בלא ציצית: בספר כתב יושר כתב בשם האריז\"ל שצריך בכל רגע להסתכל בציצית באופן זה. היינו שיקח הארבע ציצית בידו ויסתכל בהם ב' פעמים. כנגד ב\"פ עין. ויאמר כאלו יש בהם תכלת ובשעת התפלה שלא יכול להפסיק יכוין כאלו יש בהם תכלת ודבר זה מועיל מאד להתפלל בדחילו ורחימו ולהעלות הנשמה בלילה. כי ממשיך על האדם אור מקיף כו' ויועיל מאד להביא לאדם יראת הרוממות. ויועיל מאד לפרנסה בסוד הכתוב עיני כל אליך ישברו ואתה נותן להם את אכלם בעתו. ובס' קיצור של\"ה כתב בשם הכוונת שכל המעביר ציצותיו על עיניו בשעה שהוא אומר פ' ציצית יהא מובטח שלא יבא לידי סימוי עינים.
ובס' מסורת הברית פי' הפסוק ופרשת כנפיך על אמתיך. ע\"ד שכ' הרב החסיד בעל שלה\"ק כי כנף גימ' כעס כי מי שהוא כועס יאחוז בכנף הציצית וזה סגולה לבטל הכעס ע\"כ. והנה רות ראתה שהחרידה את בועז והיתה מתירא לנפשה לקללת חכס בועז חלילה שלא יקללה מתוך כעס שיכעוס עליה על שהחרידה אותו וכדאי' במדרש חרדת אדם יתן מוקש חרדה שהחרידה רות לבועז וכו'. ולכן נתחכמה רות ואמרה לו ופרשת כנפיך על אמתיך. כנפיך דייקא שאמרה לו אל תכעס עלי ולהעביר הכעס אחוז בכנף ציצית שלך:" + ], + [ + "טעם. שנוהגין כאשר מתקנין ציצית בטלית וצריך לקצרם שאינן חותכין בסכין אלא נושכים. הוא עפ\"י המשנה ד' פ\"ג דמדות שהברזל פוסל בנגיעה כו' שהמזבח נברא להאריך ימיו של אדם כו' ואינו בדין שיונף המקצר על המאריך. ואי' בגמ' בעון ציצית בניו מתים כשהם קטנים. וא\"כ הציצית נבראו להאריך ימיו של אדם ואינו בדין שיונף המקצר. ולכן אין חותכין בסכין כאשר יתקנו אותן. מסורת הבריח.*ובענין אם נפסק ציצית מכסות המיוחד ליום ועשה בו ציצית בלילה אם רשאי למעבד כן. עי' פמ\"ג סי' י\"ח סק\"א דכשר אף אם עשאן בלילה ולא הוה תולמ\"ה. ועי' ארחות חיים שם בהגהות דכתב וז\"ל מצאתי בכתבי הגה\"ק מבוטשאטש שכתב בפשיטות דמותר לעשות ולתלות הציצית בלילה כמו דמותר לכתוב תפילין בלילה דעיקר המצוה הוא העיטוף והנחה לא העשיי' ע\"ש: " + ], + [ + "טעם. שמתעטפין בציצית תחלה קודם הנחת תפילין. כיון שמצות ציצית שקולה כנגד כל המצות. ועוד שהוא תדירה יותר שנוהגות בין בחול בין בשבת ויו\"ט משא\"כ בתפילין וק\"ל תדיר ושאינו תדיר תדיר קודם. לבוש סי' כ\"ה סעיף א':*בספר בית ישראל להרב הצדיק הקדוש מוה' צבי מזידיטשוב זצוק\"ל פ' ואתחנן כתב וז\"ל בודאי צריך לומר אפי' ברכות השחר מעוטף בטו\"ת. אבל לעיכוב ואיזה אונס עכ\"פ צריך לומר תהלה לדוד כשהוא מזויין בטו\"ת כו' וכתבתי זאת שלא לטעות במשמאילים ואינם מניחים ציצית ותפילין עד הודו וזה טעות גמור ופשוט הוא למודה על האמת:
ובספר אבודרהם כתב בשם אבן הירחי דאם השכים לקרות בתורה קודם עמוד השחר יברך הברכות אבל הקרבנות לא יאמר. שלא היו מקריבין הקרבנות אלא ביום שנאמר ביום צוותו את בני ישראל להקריב את קרבניהם ואין לומר הקרבנות אלא בזמן עשייתן ע\"כ. וכן ברכת לשכוי בינה לא יברך אלא ביום. וכן כתב הרא\"ש עכ\"ל: ", + "קונטרס אחרון
ברכות השחר מעוטף בטלית ותפילין. בספר דברי יצחק כתב בשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל שהי' מקפיד על מי שאומר ברכת השחר בלי טלית ותפילין. וג\"כ מקפיד על התולה הכיס עם הטלית ותפילין. וג\"כ מקפיד על מי שחוגר א\"ע בפארטשיילע. והמדליק יי\"ש הנשפך על השלחן. והנוטל מים אחרונים בכף שאוכלין בו*ונראה שנכין ג\"כ ג\"כ שלא ליטול מים אחרונים בכוס שעושין בו קידוש או שמברכין בו ברהמ\"ז:
ושמעתי מאדמו\"ר הרב הצדיק הקדוש מאלעסק שליט\"א בשם הרב הצדיק הקדוש מהר\"ש מקאמינקא זצוק\"ל שאין לנגב ידו ממים אחרונים במפה שעל השלחן. עוד שמעתי מפי איש נאמן בשם קדוש א' שהכלי שהי' בה מים אחרונים ישטוף ז' פעמים ע\"כ. וכן נראה לשטוף. את הכלי מנט\"י שחרית: ואמר שכל אלו הדברים קשים לפרנסה. וג\"כ הי' מקפיד שלא לאכול מאכל שהי' בבית הכסא:" + ], + [ + "טעם. שמניחים תפילין בזרוע שמאל. דכתיב ידכה פי' יד כהה דהיינו השמאל שהוא תשה. מנחות דף ל\"ז ע\"א:", + "קונטרס אחרון
בזרוע שמאל. התפילין נקראים פאר. ע\"כ צריך האדם להתנאות בהם ויקח מהמובחרים שיוכל ויהיו נאים ומשובחים בעצמן וברצועותיהם. ואם כלו יקח חדשים שאין ההוצאה בהם כל כך. ואם אין ידו משגת ייפה אותם בבתים חדשים וישחיר אותם מזמן לזמן בדיו שחור היטב שנראים כחדשים סדה\"י:
וצריך ליזהר שלא יניח תפילין שאולים.*יזהר בתפלה של יד שלא יזוז הקשר מן הבית. וגם כשהן בתוך כיסן צריכין ליזהר בזה. והיו\"ד של הקשר תהי' לצד הלב. המעברתא אשר בה הרצועה תהיה לצד מעלה והבית לצד מטה. ובשעת הדחק כגון איטר שהוא מניח בימין ועתה אין לו תפילין אלא שאולין ממי שמניח בשמאל. וכן איפכא. ואינו יכול לשנות את הקשר. וא\"כ אם יניח תפילין באופן זה המעברתא לצד מענה והבית לצד מטה תהי' היו\"ד עם הקשר לצד חוץ. ע\"כ יהפוך ויניח שהמעברתא תהי' לצד מטה והבית לצד מעלה כדי שתהי' היו\"ד והקשר לצד הלב. באה\"ט סי' כ\"ז סק\"ו בשם שו\"ת שבות יעקב ח\"א סי' ג':
ובספר ח\"א כלל י\"ד סעי' י\"ג כתב דאם יכול להוציא הרצועה ולהכניסה מצד אחר כדי שתהי' היו\"ד סמוך ללב אע\"פ שאינו יכול להפוך הקשר של היו\"ד שתהיה פניה לצד הבית טוב יותר. ועכ\"פ לא יתבטל ממצות תפילין עבור זה ויניחם כך: ובזה נכשלים רבים מעוברי דרכים כי הקשר צריך שיהי' עשוי לפי מידת ראשו של כל אחד וא'. ואין בני אדם שוים שהרי יש קטן וגדול ובינוני. ועי' בספר זכור לאברהם בשם הש\"צ דל\"ט דצריך להאפיל בטליתו על הזרוע בשעת הנחת התפילין של יד ע\"ש. ונ\"ל דהטעם הוא. שלא להיות לאחרים לאות. עי' ט\"ז סי' כ\"ז סק\"ב.", + "ובסידור לב שמח כתב שמעתי מצדיקים שאומרים מקשירה של יד שלהם הם מקשרים כמה וכמה אנשים מישראל לחי החיים ב\"ה:
וראיתי בכתבי הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל (ואתחנן) וז\"ל הצדיקים בחייהם בדיבורם ובעשייתן הם מדבקים ומקשרים נשמת ישראל לשרשן. כמו ששמעתי שאמר ר' ר' מיכלי זלה\"ה בשעה שבירך להניח תפילין והי' קושר השל יד הי' מקשר נשמת ישראל להקב\"ה על כמה מאות פרסאות ואמת הוא. מ\"מ אמר רק על כמה מאות פרסאות וגם לא לעולם רק בחיים בשעה שהי' מניח תפילין וכדומה. ודוד המע\"ה התפלל אגורה באהלך עולמים. שיגור באוהל הקב\"ה לעולם שיזכה למדריגות גדולות ונתקבל תפלתו. וכן כל נשמת הצדיקים בכל דור ודור לפי מדרגתו כך הם זוכים.
ובענין מתי יתחיל להניח תפילין אם בשנת בר מצוה כדעת הרמ\"א ז\"ל סי' ל\"ז או איזה חדשים קודם כדעת המג\"א ז\"ל*עי' לבוש שם סעי' ג' דמה שאז\"ל קטן היודע לשמור תפילין חייב אביו לקנות לו תפילין. ר\"ל שהוא בן י\"ג שנים ויום א' וכן נהגו ואין לשנות ע\"ש. ועי' מחצית השקל שם סק\"ד דלדעת הי\"א שכ' הרמ\"א אסור להניחן קודם ע\"ש: , כתב בספר הדרת קודש בשם הגאון הקדוש המפורסם מהר\"ש מבעלז זצוק\"ל דטוב יותר שהתעוררות בחיבה יתירה שיש לו בהתחלת המצוה שיהי' בזמן החיוב מה\"ת:
עוד כתב שם דמה שאומרים העולם דמנהג ביתום שיתחיל להניח תפילין קודם. אולי הטעם. כדי לזכות נפש הנפטר לזה יתחיל קודם ע\"ש.", + "ועי' רמ\"א או\"ח סי' נ\"ה סעי' ט' דמי שנולד באדר ונעשה בר מצוה בשנת העיבור אינו נעשה בר מצוה עד אדר השני:
ובשם הבעש\"ט זי\"ע שפי' המדרש פליאה אין מניחין תפילין אלא בשבת. כי הנה כאשר אומרים השיר של יום. אזי ביום א' אומרים היום יום ראשון בשב\"ת. וכן ביום ב' אומרים היום יום שני בשב\"ת. וכן ביום ג' ויום ד' ויום ה' ויום ו' אומרים היום יום פלוני בשב\"ת. אמנם בשיר של יום השביעי אומרים היום יום שבת. ושוב אין אומרים לשון בשבת. וזהו אין מניחין תפילין אלא כשאומרים בשבת. והיינו כל ששת ימי המעשה ולא כשאומרים שבת והיינו ביום השבת:" + ], + [ + "טעם. שתקנו בתפילין של ראש שיהיו השערות מגולין קצת. כדי ליתן חלק לס\"מ שלא יקטרג על ישראל*וז\"ל הזהר פ' פקודי תא ואימא לך רזא חדא ולא אתייהיב לגלאה בר לאינון קדישין עליונין ת\"ח להאי אתר דאיהי רוח מסאבא קב\"ה יהיב לי' שלטנו למשלט בעלמא בכמה סטרין ויכיל לנזקא ולית לי' רשו לאנהגא בי' קלנא דבעינא לאסתמדא מיני' דלא יקטרג עלן בגו קדושה דילן ועל דא רזא חדא אית לן דבעינן למיהב לי' דוכתא זעיר בגו קדושה דילן דלא ישתכח מקטרגא בגו קדושה דילן כו' ובעינן גו רזא דתפילין לאצנעא חד שערא דעגלא דיפוק לבר ויתחזי כו' דכד חמי לההוא בר נש בקדושה עלאה וחולקא דילי' משתתף לתמן כדין לא יקטרג לי' ולא יכיל לאבאשא לי' לעילא ותתא דהא דוכתא יהב לי' כו' ע\"ש. ועי' לעיל סעי' ה. וצריך שיהי' מקום הנחת תפילין ש\"ר למעלה בראש דהיינו מהתחלה עיקרי השער במצחו שיהי' קצה התחתון בעיקרי השער (עי' או\"ח סי' כ\"ז סעי' כו' וט\"ז שם סק\"י) עד סוף המקום שמוחו של תינוק רופס והוא כל גבהו הראש. לבוש שם סעי' ט'. ומרומז בפסוק החכם עיניו בראשו ר\"ל בין עיניך נגד המוח שמניח הבתים על המוח. אבל הכסיל בחושך הולך שמניח על המצח והענין ממש שהולך בחושך שמכסה העינים. דרך משה:
ובספר שארית ישראל כתב וז\"ל ולו יהי' מיתוק לעתיד לבא (כמ\"ש בסה\"ק) והס\"מ בעצמו רוצה שיומתק. ומעשה שהבעש\"ט ז\"ל העלה את הס\"מ לאיזה דבר שנצרך לו ואמר לו בכעס למה הרגזתנו לעלות כי לא העלו אותי כ\"א ג' פעמים. בעת חטא אדה\"ר. ובעת העגל. ובעת החורבן. אעפ\"כ כשהי' שם צוה הבעש\"ט לאנשיו שיהיה מצחיהם מגולים שיראה צלם אלקים שעל פניהם ולבסוף כשהוצרך ללכת אמר בזה הלשון בני אל חי תרשוני לעמוד בכאן שעה מועטת לראות צלם אלקים שעל פניכם וזה ראיה שרוצה להמתק. ואעפ\"כ קודם לכתו ביקש מהבעש\"ט ז\"ל שיתן לו איזהו עובדא כי רצה לשרוף איזה עיר ישראל הראה לו הבעש\"ט מקום אחר והוא בעצמו שרף אותה היינו רע הגמור: ומטעם זה תיקנו גם כן לשוח מילתא דבדיחותא קודם הלימוד. חפארת יונתן פ' ראה: ", + "קונטרס אחרון
שלא יקטרג. ועפ\"ז נראה דלכך תקנו מקום הנחת תפילין של ראש מהתחלת עיקרי השער במצחו. עי' או\"ח סי' כ\"ז סעיף ט'. וכן הקשר שצריך להיות מאחורי הראש באמצע העורף צריך להתחיל קצה התחתון בצמיחת השערות עי' א\"ר שם. כדי ליתן חלק לס\"ם וע\"ד שכתב בספר ערוגת הבושם*בס' דרש משה על תהלים נדפס מאת המו\"ל וז\"ל ולמען חיבת הקודש של אא\"ז זצלה\"ה ארשום לזכרון סיפור נפלא אשר יצא מפ\"ק הרב הצדיק מהר\"י מבעלז זצלה\"ה בזה\"ל בהיות אבי מורי הרב הקדוש זצלה\"ה משתוקק להשיג את הספר ערוגת הבושם צוה עלי להשתדל לקנותו עבורו. וכאשר הובא אליו כרצונו שמח בו עד מאד. ושאלתיו לתומי שמחה זו מה עושה הלא בלימוד חכמת אמת רק בספרי הקדמונים תבחר. ומה זה תשמח עתה על ספר מאחד מאחרונים. והשיב לו דע בני שבשעה שנראה הבושם הזה ע\"פ תבל אמר הבעש\"ט הקדוש זי\"ע ועכ\"י כי בעת שחבר המחברת הקדושה ההיא נתלבש בו נפש שלמה הע\"ה וסיים עוד כי גם בלעדי שמועתי זאת המקובלת בידי מרבותי הקדושים ידעתי גם אני כי זה האיש משה גדול מאד וכאחד השרים הראשונים הוא נחשב. ע\"כ ד\"ק שסיפר מאביו הרב הקדוש מהר\"ש זצללה\"ה: לשיר השירים ע\"פ שערך כעדר העזים שהשערות הוא שורש הדינים. ומהם יונקים החיצונים*בספר ברית אברם (צ\"ו) כתב וז\"ל גדולה עבירה לשמה ממצות שלא לשמה ע\"ד ששמעתי משום דהעוה\"ז הוא עלמא שקרא. לכך א\"א לקיים בו האמת לבד אם לא שיתנו חלק גם לסט\"א. ואח\"כ מצאתי זאת בזוהר שא\"א לעשות שום מצוה אם לא שיהי' חלק גם לסט\"א. ומש\"ז הוא השערות בתפילין והחלבנה בקטורת ושעיר ביוה\"כ. אח\"כ מצאתי בזוהר המשמעות כי הוידוי קודם כל מצוה הוא חלק הנ\"ל כמו שהיו מתודים על השעיר ביוה\"כ:
וזה פי' הפ' (קהלת ז') כי אדם אין צדיק בארץ אשר יעשה טוב לבד ולא יחטא לשון חסרון. (כמו אני ובני שלמה חטאים) רק זה שעובד לו ית' אע\"פ שנותן להם חלק הוא מחמת שאין לו ברירה. והמשל הוא כמ\"ש בזוהר מי שרוצה לילך למקום א' וכת של כלבים מעכבים אותו אזי אם יש לו תתיכת לחם זורק להם מרחוק. והם רצים אל הלחם והוא הולך לדרכו לשלום. ורחמנא לבא בעי ויודע האמת שגם זה בשביל שרוצה לעבוד אותו ית' אבל מי שהוא רמאי ומראה א\"ע לפני הבריות שהוא טוב ובאמת לא כן הוא. אז ע\"כ צריך לעשות מצוה תחלה כדי שיתקיים השקר. ע\"ד שאחז\"ל (סוטה ל\"ה) כל שקר שאין בו דבר אמת כתחלתו כו' וז\"ש גדולה עבירה לשמה כדי שיתקיים האמת. יותר ממצוה שלא לשמה שאינו עושה המצוה רק כדי שיתקיים השקר שעושה:
וזה שרמז התנא באומרו הוי דן אות כל האדם לכף זכות. אולי רוצה לעשות מצוה גדולה ומש\"ז צריך זאת לחלק הסט\"א. אבל באמת רחמנא לבא בעי ויודע האמת. ה' ינחנו בדרך האמת: ולכן נאמר אצל הלוים והעבירו תער על כל בשרם:", + "דיפוק לבר ויתחזי. בספר קיצור של\"ה כתב בשם המקובלים שיש ליזהר עד מאד שלא יהי' ארוכין כשעורה רק פחות משעורה והוא עפ\"י סוד גדול כידוע ליודעי חן. ע\"כ אם הסופר עשאן ארוכין יקצרן ויעשם פחות משעורה ע\"ש." + ], + [ + "טעם. ז' כריכות על הזרוע כנגד ז' נערות הראויות לתת לה מבית המלך*והם מיכאל. גבריאל. רפאל. אוריאל. צדקיאל. יופיאל. רזיאל. אגד\"פ אות ק\"ט בשם זוהר שיר השירים:
ובספר תוצאות חיים כתב דצריך שיהי' כריכות היד ז'. רמז לז' ברכות שע\"י הכלה מזדווגת עם בעלה. וצריך ליזהר שלא יכרוך אותם קודם שיניח של ראש שהוא כנגד הזכר וכן הכריכות באצבע כי הן רמז אל הטבעת שהוא מקדשה בה. ועי' ט\"ז סי' כ\"ה סק\"ט בשם האריז\"ל שנהג לכרוך ז' כריכות תחלה בזרוע ואח\"כ הניח ש\"ר. ובס' הכוונת כתב בזה סוד. ובשע\"ת שם ס\"ק י\"ב כתב דאם אחר שבירך שמע קדיש או קדושה ואם לא יכרוך יהי' לו פנאי להניח של ראש ולענות יש לעשות כן ועדיף טפי: (קיצור של\"ה). וטעם שצריך לכרוך על אצבעו שלשה כריכות טעמו ע\"ד הקבלה. ט\"ז סי' כ\"ז ס\"ק ח'. ואין להניח תפילין דר\"ת כל ז' ימי אבילות. באר היטב סי' ל\"ח ס\"ק ה' בשם האר\"י. וע' ברכי יוסף סי' ל\"ח סעיף ד' וז\"ל יש שכתבו משם האריז\"ל שהאבל לא יניח תפילין דר\"ת. אבל ראיתי למופת הדור המקובל המופלא קדוש יאמר לו כמהר\"ר שלום נר\"ו שהניח תפילין דר\"ת בימי אבלו ואמר מר שבכתבי מהרח\"ו זצ\"ל האמיתיים לא נמצא זה ולדעתו יש להניחם גם בימי האבל ע\"ש. אך בשיורי ברכה סימן ל\"ח ובברכ\"י יו\"ד סימן שפ\"ח כתב כיון דפליגי בזה שב ואל תעשה עדיף: ובספר בני יששכר כתב בשם האריז\"ל שלא להניח תפילין דר\"ת בימי האבל אשר הם מצד מוחין דחכמה כי בימים האלה מסתלקין מוחין דחכמה:", + "קונטרס אחרון
טעמו ע\"ד הקבלה. ובספר תפלה לדוד להגאון הקדוש מבוטשאטש זצוק\"ל כתב לכרוך כריכה אחת על אצבע קודם הנחת של ראש לצאת ידי האומרים שצריך לעשות הקשר בכל יום ע\"כ תיכף כשיעשה הכריכות על הזרוע יעשה תיכף כריכה אחת על האצבע האמצעי והוי כמו שני תכיפות בין האצבעות והוי כקשר גמור ואח\"כ יניח של ראש ואח\"כ יתיר הכריכה מן האצבע ויעשה הג' כריכות כדינו ע\"ש:" + ], + [ + "טעם. שאין לכרוך הרצועה על האצבע עד שיניח תפילין של ראש. מפני שהרצועה שאנו כורכין באצבע הוא טבעת הקידושין שהזכר נותן לה ע\"כ אין ראוי לכרוך הרצועה על האצבע עד שיניח תפילין של ראש שהיא סוד הזכר שאם עדיין לא בא הזכר קדושין מהיכן ואין ראוי לשנות המנהג. וצריך שתהיה מעומד שהזכר המקדש את האשה מקדש אותה מעומד. ראשית חכמה שער הקדושה פ\"ו:" + ], + [ + "טעם שמברכין. על מצות עירוב. על מצות תפילין. ולא מצינו שום ברכה שיאמר בה על מצות. מפני שאינו יכול לערב תחומין אלא לדבר מצוה תקנו לומר כן בשאר עירובין. ותפילין של ראש מפני שכבר בירך על של יד להניח תפילין הוצרך לשנות בתפילין של ראש ולומר על מצות לפי שקרוב היה ליפטר בברכה ראשונה. אבודרהם. ע\"ל סעיף תתק\"ט:", + "קונטרס אחרון
על מצות תפילין. כתב בספר אור צדיקים מהרב הקדוש מוהר\"ר מאיר פאפירש זצוק\"ל וז\"ל כבר ידוע אזהרת חז\"ל שלא יסיח דעתו מן התפילין ק\"ו מציץ ע\"כ בהתפלל זמירות וברכות ימשמש בתפילין כל שעה שלא יסיח דעתו מהם ח\"ו. והי' מעשה בתלמיד ותיק א' של האריז\"ל שנפטר והלך לעולמו. לאחר כמה ימים ראה אותו האריז\"ל בחלום ושאל לו על מעמדו בעוה\"ב. אמר ליה טוב מאוד רק בשביל דבר א' דקדקו עמי קצת. כשהייתי מגיע לתפילת למען לא ניגע לריק ולא נלד לבהלה של ובא לציון הייתי מכוון שם ביותר כי הוא תפלה עצומה ומחמת הכוונה הגדול' הסחתי דעתי אז מן התפילין. ובזה ראה עונש המסיח דעתו מן התפילין מחמת מחשבות זרות ח\"ו. זולת בתפלת י\"ח אז אין צריך למשמש בהם. ויתפלל בכוונה ואין לחשוש אם יסיח דעתו מן התפילין בשביל הכוונה כדאיתא בסודי האריז\"ל ע\"ש:
ובס' הקנה כתב וז\"ל א\"ל ר' מאי האי דכתיב חונה מלאך ה' סביב ליריאיו ויחלצם א\"ל בני זה המניח תפילין והקובע מזוזה והמתעטף בטלית. א\"ל ר' אני ראיתי רשעים רבים וצדיקים גמורים ועוסקים בתורה ביום ובלילה ומזוזה ותפילין מקיימין ואפ\"ה לא נשאר להם שריד ופליט היש גדול כר' יוחנן ואמר דין גרמא דעשיראי ביר*בספר קהלת משה פי' דין גרמא דעשיראי ביר. כי לכל אבל היו עושין סעודת הבראה והיו נותנין לו בשר ויין כי לא נברא יין אלא לנחם אבלים וסעודה נקרא בלשון תרגום ביר. ולקח ר\"י עצם מן הסעודה לנחם אבלים: וא\"כ זו היא השמירה ששמר אותו המלאך ה' א\"ל בני מי סברת שהשמירה הוא שלא ימות ושלא יחלה אדרבא מיתה ויסורין זכות הוא לו אלא שכרו בעוה\"ב והמלאך רואה שמקיים ג' מצוות. ציצית. תפילין. ומזוזה. שומרו מלחטוא.
ובספר שער התפלה כתב על מה שאחז\"ל (מנחות מ\"ג) כל שיש לו תפילין בראשו וכו' וציצית בבגדו ומזוזה בפתחו כו' בחוזק שלא יחטא. והא אנחנו רואין ב\"א ששלש אלה יעשה להם ואינם בטוחים מן החטא. אמנם במי שהם על ראשו לבד ואינם משימם בראשו לשום מחשבתו בהן. הרי הוא כמו שמניחין על הכותל והשלחן וכדומה. רק מי שיש לו תפילין בראשו היינו שיחשוב בראשו את הכתוב בד' פרשיות אלו שיש בהם יחודו ואחדותו ית\"ש בעולם ושנזכור נסים ונפלאות שעשה עמנו בהוציאנו ממצרים ובזה יקבל עליו עול מלכות ית' זה הוא בחוזק שלא יחטא כי מורא ופחד ואימת ה' אלהיו עליו ואהבתו ית' קשורה בו וצמודה:" + ], + [ + "טעם. דלא נהגו העולם לברך אם נשמטו התפילין ממקומן. משום שאנו אין לובשים אותן כל היום אלא בשעת התפלה ואז מסתמא אינו מסיח דעתו מהם והוי כחולצן ע\"מ להחזירן. מ\"א סי' כ\"ה ס\"ק כ\"א בשם של\"ה:*ומטעם זה יכול התלמיד לגלות התפילין לפני רבו. כיון דאין נוהגין להניח תפילין כל היום ואז אין כאן יוהרא כלל ומותר לגלותן בפני רבו. רמ\"א סי' כ\"ז סעי' י\"א. אם מניח תפילין כמה פעמים ביום צריך לברך עליהם בכל פעם: " + ], + [ + "טעם. שהתלמיד לא יחלוץ תפילין לפני רבו מפני שנראה כמי שאין אימת רבו עליו שמיקל בכבודו ומגלה ראשו בפניו. לבוש סימן ל\"ח סעיף י' ועיין ב\"י שם. וחולצן בשמאל שמראה שקשה עליו חליצתן. מ\"א סימן כ\"ח ס\"ק ג'. וע\"ל סעיף צ\"ג:*כתב בספר קיצור של\"ה צריך להפוך פניו מן הארון הקודש בשעה שחולצן שלא יראה כחולץ לפני רבו. וכן נוהגין שלא יחלוץ בפני ס\"ת אלא הופכין פניו מס\"ת לצד אחר: ", + "קונטרס אחרון
וחולצין בשמאל. בספר אשל אברהם סי' כ\"ה כתב אחד חלץ תפילין בר\"ח ונזכר שלא אמר יעלה ויבא צויתי שיניחם בברכה כי המניחים תפילין במנחה מניחים בברכה וכן הוא בפוסקים לברך ע\"י היסח הדעת.
עוד כתב שם אחד הניח תפילין בברכה ונודע לו שנפסקו כמה תפירות וחלצן והניח אחרים אמרתי לו שיברך שנית וכדקיימא לן גבי ציצית דגם לדידן שאין מברכים כשנפל טליתו מרוב גופו על כל זה בלובש טלית אחר' מ\"מ מברך שנית. וקיימא לן כשמתעטף בטלית שני בעוד הראשון עליו מברך שנית. ול\"ד לברכת הפירות בסי' ר\"ו בעוד מין ראשון לפניו וכ\"ש בזה שהתפילין הראשונים אין עליו כלל ולא עלה בלבו שיהי' לו תפילין אחרים עכשיו. וכן נמי כשניתר הקשר כתבו הפוסקים ז\"ל לברך שנית. והאחרונים ז\"ל שכתבו שלא לברך הוא רק בכגון קשר שאינו מחוסר ממשה גדול ודעתו שיעשנו תיכף אבל כשמניח תפילין אחרים אף בניתר הקשר כ\"ע מודים שצריך לברך שנית ע\"ש. ועי' ט\"ז שם ס\"ק י\"ג.
ועי' פ\"מ סי' ל\"ד סק\"ב דכתב וז\"ל אחר שסילק דרש\"י יניח תפילין דר\"ת ויקרא בהם ב' פרשיות שמע והיה אם שמוע אבל פרשת ציצית א\"צ כי חששא דשמא מעיד עדות שקר בקורא קריאת שמע בלא תפילין*כי שמא הלכה כר\"ת וא\"כ הוי כמו שקרא בתחלה ק\"ש בלא תפילין. עי' לבוש סי' ל\"ד סעי' ב'. והנה מדברי הלבוש נראה דמה שאמרו ז\"ל (ברכות דף י\"ד.) כל הקורא ק\"ש בלא תפילין כאלו מעיד עדות שקר הוא דוקא בקרא ק\"ש ולא הניח תפילין כלל אבל קרא אדעתא שיניח תפילין אח\"כ לא הוי עדות שקר. ועיין ט\"ה ח\"א סעי' מ\"ג בהשמטה: תיקן בב' פרשיות*ובס' ארחות חיים בסופו כ' בשם תשו' מהר\"ם שי\"ק א\"ח סי' כ\"ג שהאריך בזה והעלה לומר כל הג' פרשיות וכן נוהגין: וחדשים מקרוב חולצין תפילין דרש\"י ומניחין דר\"ת לאחר קדושה של י\"ח. ובאמת מלבד שעושין שלא כדין המבואר בסי' כ\"ה סעי' י\"ג גם צריך לכוין בתפלת י\"ח לש\"ץ לא לעסוק בדבר אחר ולא רציתי לשאול כלל אותם ולא רוצה אני בתירוצם:
ובס' כתב יושר כתב וז\"ל על כל פנים לחזרת התפלה צריך להניח תפילין דר\"ת כי העובדא לשמונה עשרה הם התפילין דר\"ת גם בש\"ע הוא היחוד העליון ואי אפשר ליחוד בלא בחינת חי'. והם התפילין דר\"ת שהם בחינת חכמה וחי' כמו שכתוב והחכמה תחי':
ובסדה\"י כתב ראיתי מדקדקין כשמגיעים ליהי רצון מלפניך שנשמור חקיך מתחילין להסיר הרצועה מעל היד וממתינים עד שיאמר ש\"צ תתקבל ומסירים תפלה של ראש. אבל לי נראה שאין ראוי למדקדק להסיר התפילין והטלית כ\"א אחר עלינו לשבח שהוא שבח גדול וחשוב וראוי לאומרו בטלית ותפילין מ\"ש.*ועי' ברכי יוסף. שכ' במקומינו דקצת בעלי תורה מניחין שתי זוגות דלא מחזי כיהורא ואם חלש לבו מותר לטעום קודם תפילין דר\"ת. וקבלה מקדושים שהאיש הנזהר כל ימיו להניח תפילין דר\"ת ולא יחסר כל ימיו בשום אונס אזי מוכרח שיארע לו פ\"א טעות שיברך על תפילין דר\"ת הברכות ויתפלל בהם: ומנהג החכמים לנשק התפילין בשעת הנחתן ובשעת חליצתן. אבודרהם בשם גאון בפרק ע\"פ." + ], + [ + "טעם. שאסור ליקח רצועה של ראש וליתן בשל יד. מפני שאין מורידין מקדושה חמורה לקדושה קלה. מנחות דף ל\"ד ע\"ב ועיין באר היטב סי' נ\"ד ס\"ק ז' בשם יד אליה' וז\"ל רצועות שנמצאו ואינם יודעים אם הם של רש\"י או של ר\"ת אם באותו מקום נוהגים להניחם שני זוגות יניחם לאיזהו שירצה ואם הוא במקום שהרוב מניחים של רש\"י יניחם בשל רש\"י ע\"ש*ותפילין של ר\"ת הם במעלה יותר מתפילין של רש\"י ומפני שהם גדולים במעלתן אין רוב העולם יכולין לפעול אותו הפעולה בהנחתם לכן נמנעו מלהניחם. עטרת זקנים סי' ל\"ד בשם האר\"י:
ולענין אם לבש של ר\"ת בחושבו שהם של רש\"י והתפלל בהם וכאשר סלקם ראה שהם של ר\"ת יניח אח\"כ תפילין של רש\"י ויברך עליהם. עבודת הקודש קשר גודל סי' ג' סעיף כ\"ד. ובשו\"ת דברי חיים יו\"ד ח\"ב סי' פ\"ב כ' וז\"ל הנה קבלה ביד כל החסידים מלובלין מרבינו בעהמ\"ח דברי אמת שא\"צ לברך עוד הפעם אולם אני אמרתי לחלק. שמי שדרכו להניח ב' זוגות א\"צ לברך שנית שהרי דעתו הי' להניח שתיהן אבל מי שאינו מניח בשום פעם שתי זוגות הוי נמלך ופשוט שצריך לברך ע\"ש: וטעם שנקראת מעברתא. ע\"ש שצריך שלא יהיו הרצועות קבועות אלא מעבירין ומושכן לכל צד שירצה. תוס' מנחות דף ל\"ה ע\"א בד\"ה מעברתא. כתב א\"ר סי' מ' סק\"ה דמי שנופלין לו תפילין יתענה באותו יום. ואם נפלו תפילין עם הכיס שלהם יתן פרוטה לצדקה ע\"ש:", + "קונטרס אחרון
שאין מורידין מקדושה חמורה לקדושה קלה. ולענין אם נפסקה רצועה של יד סמוך לקשר אם מותר להפוך ראש האחר למעלה ולעשות בו קשר עי' הלק\"ט ח\"ש סי' נ\"א דכתב דלענין דינא כל שהוא גוף א' מה למעלה מה למטה כל שאין דרך גדולתו בכך כגון שופר ולולב ע\"ש. ועי' באה\"ט סי' מ\"ב סק\"ב. ועי' אשל אברהם שם שכתב דגם המ\"א מתיר להפוך אם לא יגיע מקום הקשר למקום הכריכות ממש בין אם יגיע אחר כל הכריכות בין אם יגיע לבין ז' הכריכות ובין ג' כריכות שעל האצבע. שכנראה שעיקר כוונת המ\"א על עצם היו\"ד ואולי על הקשרים שע\"י נעשים הלולאות. ואולי על הלולאות עצמם אין קפידא לכ\"ע. ואולי גם על הז' כריכות אין קפידא. כי רק הכריכה שעל האצבע יש לה סמך בש\"ס. והרי מוטב מלהורידו לגמרי לקצצו שיהי' תועלת להכריכות דשווינהו עם ב\"י חובה ע\"ע. גם יש סברא שכל הרצועה אחת ואין הפרש בין מקומותיה בפרט ע\"ש.
ועי' במגן גבורים סי' מ\"ב שכ' עפמ\"ש הט\"ז בא\"ח סי' קנ\"ד סק\"ז דכי אמרינן דאין מורידין לקדושה קטנה היינו כ\"ז שראוי לקדושה גדולה. אבל אם אין ראויה לזה רק לקלה עדיף שיעשה לכל הפחות קדושה קלה ממה שתהי' פנוי' ותגנז. ה\"נ אם לא יעשה בהרצועה להפכה ע\"כ תגנז עדיף להורידה לקדושה קלה. וראי' ממטפחת שבלה עושין תכריכין למת:
ובענין הספסלים של ביהכ\"נ עשויים לישב עליהם ובתוכם תיבות אשר בתוכן התפילין אם מותר לישב עליהם. עי' פחד יצחק אות ס' שהאריך בזה וכ' שאסור לישב על הספסלים שיש בהן תפילין או שום ספרי קודש באיזה כתב שיהי' משום בזיון שיושבין ועגבותיהן כנגד התפילין ממש. אף כי יהי' כלי בתוך כלי מ\"ש. ועי' שע\"ת סי' מ' סק\"ה דכ' בשם אוהל יעקב להתיר היכא דאיכא גובה טפח בינם לבין התפילין המונחים שם ע\"כ. וסיים שבעל נפש יש לו להחמיר גם בזה כי תפילין יש להזהר בקדושתן מאד ע\"ש:
ועי' ב\"י סי' רפ\"ב בשם ה\"ר מנוח דשלא בשעת בית המדרש אסור לישב בשוה עם ספרים. אבל בזמן בית המדרש והמקום צר לתלמידים מותר לישב בשוה עם הספרים והפירושים וכך נוהג ה\"ר משולם מבדרש\"י כשלא הי' במקום בית המדרש הי' מדקדק שיהי' הספר נתון ע\"ג ד\"א כל שהו. ובשם בעל ספר ארחות חיים כתב שאין להקל בדבר שלא יראה כמזלזל בכבוד הספרים ע\"ש. ובקיצור של\"ה כ' שהספרים יהי' מונחים טפח יותר גבוה מהיושב וכן אל יניח ספרים על המטה:
וכן כתב בשו\"ת הרדב\"ז ח\"ג סי' תקט\"ו דמנהג יפה הוא שלא ישב אדם על מטה או ספסל שיש עליו אפי' ספרי התלמוד והפוסקים וכן תפילין ואפי' מונחין בתוך תיקן אם לא יהי' גבוה טפח כדי לתת כבוד והידור לכל דבר שיש בו קדושה מצד עצמו:", + "יניחם בשל רש\"י ע\"ש. יכול לעשות רצועות לתפילין של רש\"י ולהתנות שלכשירצה יוכל להסירם משם לתלותם בתפילין של ר\"ת וכן להיפך. שערי תשובה שם סק\"ז בשם מח\"ב.", + "יתן פרוטה לצדקה. ובספר א\"ל אברהם מהדורא תנינא סי' מ\"ד כתב דגם בתפילין דר\"ת ז\"ל יש לחשוש אם א' מהזוג הגיע לארץ בלא הכיס גם שהרצועה בידו או תענית או צדקה ראוי ע\"כ:
ובשו\"ת מהר\"י מברונא סי' קכ\"ז כתב לנערים הוריתי שילמדו ב' או ג' שעות יותר בו ביום. ועי' בהשמטה לסעי' תר\"פ:", + "בשם האריז\"ל. ובספר אשל אברהם סי' כ\"ה כתב וז\"ל אודות תפילין דר\"ת שאין להסיח ביניהם. בבאה\"ט ס\"ק י\"א נראה דגם ב\"ה וב\"ש אין לענות וכמו בפסוקי דזמרה. וגם שאין זה שיחת תולין מ\"מ אינו בגדר אמנם או קדיש שכתב לענות דמשמע דפחות מזה בהדרגה אין לענות כו'. ואפשר לסמוך א\"ע על הרהור גבי ב\"ה וב\"ש שזה עצה טובה בכל המבוכות כמ\"ש הט\"ז ז\"ל סי' ס\"ב ועיין תוס' ברכות דף י\"ג בד\"ה ובאמצע דבמקום שאסור לספר אסור לדבר אפילו בלשון הקודש.
ובסי' כ\"ח כ' כמו שנכון שלא להפסיק בין תפילין של יד לתש\"ר*אם אחד מניח תפילין וקודם שהניח תפילין של ראש שמע מאחר שבירך על תפילין של יד מותר לענות אמן. שו\"ת פנים מאירות סי' נ\"ט: גם דרבינו תם גם בדברי תורה וכמ\"ש במק\"א בזה. כך נכון ליזהר באילו בחליצת תפילין שלא להפסיק בין תפילין ש\"י לתש\"ר של רש\"י או גם דר\"ת.*בספר כתב יושר כתב דצריך ליזהר מאד בתפילין דר\"ת וקדושתם גדולה משל רש\"י. ומה שאמרז\"ל המניח תפילין מאריך ימים זה קאי על תפילין דר\"ת. כי הם מעולם הנקרא חכמה. והחכמה תחי' את בעליה כתיב. ומי שאינו מניח תפילין דר\"ת גורם להסתלק אור החכמה למעלה ח\"ו. ובס' לבושי מכלול סי' י\"ח כתב בשם שו\"ת מן השמים דהשי\"ת פוסק כר\"ת: כיון שנכון שיהי' הוי\"ה אחת לשניהם. כ\"ה נכון גם בחליצתן וצ\"ע בזה כי יש סברה כי ההוי\"ה הוא בקיום הנחה העושה מצוה ע\"ש:
ועי' שערי תשובה סי' ל\"ד סק\"ו בשם מכתם לדוד סי' ד' דאם אין לו של רש\"י רק של ר\"ת ילבשם גם שחרית בלא ברכה*ועי' עצי עדן להרב הצדיק הקדוש מקאמארנא זצוק\"ל מנחות פ\"ד מ' א' דבכה\"ג ודא שצריך עליהם לברך. ולא יברך אלא להניח וכתב טעם לדבריו ע\"ש: ובמנחה אע\"פ שיש לו של רש\"י לא יניח אלא של ר\"ת על דרך האמת ולא יברך ע\"ש.
ובסק\"ג כתב וז\"ל בס' פנים מאירות ח\"א סי' ס\"ז כתב שהמניח תפילין של ר\"ת בלא ברכה וקורא בהם ק\"ש רשאי להפסיק באמצע הפרק מפני הכבוד. ומ\"מ לא ישיח שיחה בטילה ע\"כ. ונראה להחמיר להפסיק אף מפני הכבוד ע\"ש.
ובספר ארחות חיים שם אות ט' כתב בשם מק\"מ שבספר דעת קדושים סק\"ט שזהו כשקורא בזמנה. אבל בקורא כשעבר זמנה דהוי רק כקורא בתורה רשאי להפסיק לצורך ע\"ש.
והחילוק שבין תפילין של רש\"י לר\"ת. סדרן של רש\"י קדש לי. והי' כי יביאך. והי' אם שמוע. מימינו של קורא שהוא משמאל של המניח. וסדרן של ר\"ת קדש לי. והי' כי יביאך. והי' אם שמוע. שמע. היינו שמע מבחוץ. והי' אם שמוע מבפנים.*ומיהו גם לדברי ר\"ת צריך לכתבן כסדר שהן כתובין בתורה קדש. והי' כי יביאך. שמע. והי' אם שמוע. ואם כתבן שלא כסדרן יגנזו. ובתפילין של יד שהם כתובים בקלף אחד יניח חלק לפ' ג' שהיא והי' אם שמוע. ויכתוב פ' ד' שהיא שמע ואח\"כ יכתוב והי' אם שמוע על החלק שהניח. הרא\"ש בהלכות קטנות ובס' ארחות חיים סי' ל\"ב כתב בשם שו\"ת שו\"מ מהד\"ת סימן ע\"ד שכ' להתיר באחד שנפסל לו תפילין ש\"י דיכול ליטול של יד מאחר כדי להתפלל ואינו חושש שמא הם שלכס\"ד וזה אפילו בתפלין של רש\"י ע\"ש: עי' מנחות ל\"ד. ובתוס' שם בד\"ה והקורא:
ובענין תפילין של שמושא רבה. כתב בס' ארחות חיים סי' ל\"ד אות ב' וז\"ל עי' שו\"ת הרמב\"ם החילוק שבין תפילין של שמושא משל רש\"י מהפ\"ח נראה דאינו רק מהתגין לבד שמקפיד בהם והוא דחה דבריו דאם הקפידא הוא רק מהתגין הא נוכל לתייג של רש\"י שלנו כדעת הש\"ר דהא רש\"י לא מקפיד כלל מהתגין הצריכים.
אמנם בספר מאמר מרדכי עה\"ת בסוף בליקוטים כתב ששמע מרבינו הקדוש מוהר\"ר צבי מזידיטשוב זצוק\"ל שצוה עליו לעיין בדבר ואחר העיון העלה שם שאין שום חילוק בין תפילין דרש\"י לשל תפילין של ש\"ר רק לענין הבתים דלשיטת הש\"ר צריכין להיות הבתים אצבעיים על אצבעיים דוקא. ועי' בס' פרי קודש הלולים מ\"ש בזה. ועי' בפע\"ח שער התפילין פ\"י וז\"ל ואח\"כ צוה לעשות לו תפילין של שמושא רבא כסברת רש\"י זצלל\"ה אלא שהי' אצבעיים על אצבעיים מרובע כנזכר בש\"ר ותפילין אלו הי' מניח במנחה תמיד והי' אומר כי התפילין אלו עולין כב' הסברות כרש\"י וכר\"ת כו' ע\"ש. ועי' כסף משנה הלכות תפילין פ\"ג דכתב על מה שכתב הרמב\"ם וכל התפירות יהי' החוט שלהם סובב משתי רוחות שהטעם הוא מפני שהם מפרשים כן מ\"ש בשימושא רבה על מספר התפירות שהם י\"ב בר מדעיל ונפיק:
מחויב האדם לומר בכל יום הד' פרשיות של תפילין בעודם התפילין עליו. וצריך לאומרם כסדר שהן כתובים בתורה. קדש לי. והי' כי יביאך. שמע. והי' אם שמוע. ע\"כ צריך לומר הב' פרשיות קדש לי והי' כי יביאך קודם שיתחיל לומר ברוך שאמר. אור צדיקים." + ], + [ + "טעם. שתקנו לומר אדון עולם קודם התפלה ואחר התפלה. כי הוא כמוסר מודעא שעל כוונה זו יזכור השמות. והנה אדון עולם וכו' היא הקדמה לשם אדני. בלי ראשית וכו' ולו העוז והמשרה היא הקדמה לשם אלקים דהיינו תקיף ובעל היכולת. והוא היה והוא הוה וכו' היא הקדמה לשם הוי' ב\"ה ע\"כ צריך לכוין מאוד באמרו אדון עולם ואח\"כ על הקדמה זו יזכור כל השמות. בשם הרב הקדוש מאפטא זצ\"ל. וע\"ל סעיף תתכ\"ט בהשמטה:", + "קונטרס אחרון
אדון עולם קודם התפלה. כתב א\"ר סימן מ\"ו אות י'. בשם תשובת רש\"ל וז\"ל אני מתחיל ברוב חסדך ומדלג מה טובו שאמרו בלעם. ואף הוא אמרו לקללה ופסוק האחרון ואני תפלתי אני מדלגו כי אין לאמרו אלא במקום שקבעו חכמים דהיינו במנחה בשבת ע\"ש:
ובספר קיצור של\"ה כתב בשם ר\"י החסיד ורב האי גאון ורב שרירא גאון כל שמכוון בעת התחלת אדון עולם שהוא שיר נאה ומשובח ערב אני בדבר שתפלתו נשמעת ואין שטן מקטרג על תפלתו. ואין שטן ופגע רע בר\"ה ויו\"כ בתפלתו ואויבים נופלים תחתיו. וי\"א אף היצה\"ר משלים אתו. ואפשר מזה הטעם נתפשט המנהג שאומרין אותו קודם כל ברכה ותהלה וגם לאחר התפלה עכ\"ל.
ובספר דברי קהלת פי' בידך אפקיד רוחי בעת אישן ומ\"ש ואעירה ואם רוחי גויתי פירושו אחר שאפקיד רוחי בעת שינה אעיר בבוקר ואז מוצא אני גויתי עם רותי יתד אחר שנפרדו בעת שינה הדומה למות ה' לי עד אתה ולא אירא גם להבא. ומה שאמר ואעירה בחרוז הקדום ולא באחרון עם ועם רותי גויתי. כדי להשוות מספר התנועות וסופי החרוזים וכן דרך שיר.
וקבלה מרבינו יהודה חסיד זצ\"ל אדם היוצא מן ביתו שחרית קודם שיתפלל יש לו לומר פסוק זה שמע ישראל ה' אלקינו ה' אחד. תשב\"ץ סי' רמ\"ח: " + ], + [ + "טעם. שאנו אומרים נותן התורה לשון הווה '*והמנהג נתפשט לברך בה\"ת אע\"פ שהי' נעור כל הלילה. וכן יש לברך אלקי נשמה והמעביר שינה אף שלא הי' ישן והי' נעור כל הלילה משום דעל מנהג העולם מברך אף אם הוא לא נתחייב בהן. עי' מ\"א סי' מ\"ז ס\"ק י\"ב ופרמ\"ג סי' מ\"ו סק\"ב: כי הוא יתברך שמו נותן לנו בכל יום תמיד תורתו דהיינו כשאנו עוסקים בה הוא ית\"ש ממציא לנו טעמים ודינים חדשים. ספר חסידים.*בספר מאור ושמש (דברים) כתב וז\"ל מצאנו בספרי קודש וכן שמעתי מרבותי הקדושים נ\"ע שהעיקר מעיקרי העבודה הוא להרהר בתשובה קודם ישיבתו ללמוד תורה או קודם עשייתו מעשי המצות. ואדמו\"ר הרב בוצינ' קדיש' רשכב\"ה מוהר\"ר יעקב יצחק מלובלין זצוק\"ל אמר שאם האדם אינו עושה תשובה קודם לימוד התורה עליו נאמר ולרשע אמר אלקים מה לך לספר חוקי כו'. משא\"כ שבאם מהרהר בתשובה קודם הלימוד אזי נקרא צדיק כמו שאמרו חז\"ל בקידושין המקדש את האשה ע\"מ שאני צדיק אעפ\"י שהוא רשע גמור מקודשת שמא הרהר בתשובה וע\"כ רשאי אח\"כ ללמוד תורה הקדושה: ", + "קונטרס אחרון
לא נתחייב בהן כו' סק\"ב. וברכת על נטילת ידים אם נגע במקום מטונף או עשה צרכיו צריך לברך. משום דעל חידוש העולם הוא מברך. ד\"ח בשם א\"ר:", + "ללמוד תורה הקדושה. בספר מים רבים (בראשית) כתב בשם ספר תורת משה להגאון בעל חת\"ס (תצוה) סגולה נפלאה לאוקמי גירסא הוא לדבק עצמו ומחשבתו במשרע\"ה וכבר רמזו חכז\"ל בירושלמי דשקלים על פסוק בצלם יתהלך איש שלעולם יראה האדם כאלו בעל השמועה לנגדו ע\"ש רוצה לומר שעי\"ז מכוון שמועתו ביותר כיון שמדבק נפשו בבעל השמועה מכ\"ש במרע\"ה דאיהו שרשא דאורייתא כולא עכ\"ל." + ], + [ + "טעם. שאנו חייבים לברך בכל יום מאה ברכות. לפי שהיו מתים בכל יום ק' נפשות מישראל ולא הי' יודעים על מה הי' מתים עד שחקר דהע\"ה והבין ברוה\"ק שעליו שהי' מפני שלא הי' משבחין ומברכין כראוי לשם יתברך על כל טובותיו שהשפיע עליהם ע\"כ היו מתים בעונש זה לפיכך עמד דוד ותיקן להם לישראל מאה ברכות כנגד המאה שמתו ומאז פסקו למות וזה שנאמר נאם הגבר הוקם ע\"ל. ע\"ל בגימטרי' מאה הוי. טור סימן מ\"ו.", + "קונטרס אחרון
בכל יום מאה ברכות*צריך האדם להשלים בכל יום מדת צדי\"ק שהוא נוטריקון צ' אמנים. ד' קדשות י' קדישים ק' ברכות. ש\"ע האריז\"ל: . אסור להפסיק באמצע הברכה אפי' לדבר מצוה. ולענין לענות אמן וקדושה יש חילוק אם מברך ברכה ארוכה דהיינו ברכה שמתחלת בברוך ומסיימת בברוך כמו ברכת אשר יצר או ברכת ק\"ש וכדומה אזי מותר לענות אמן של האל הקדוש. ושומע תפלה. ואמן של ברכת התורה. ואמן יהא שמיה רבה עד לאחר תיבת יתברך. ואמן שמסיים החזן דאמירן בעלמא. ומודים דרבנן דהיינו שישחה עם החזן ויאמר רק תיבות מודים אנחנו לך ולא יותר. ובקדושה לא יאמר רק קדוש וכו' עד כבודו וידלג לעומתם וכו' ויענה ברוך כבוד ד' ממקומו ולא יותר ואם שומע ברכו יענה ברוך ה' המבורך לעולם ועד. אבל ב\"ה וב\"ש ושאר אמנים לא יענה. וה\"ה אם הקהל אומר ק\"ש לא יענה עמהם פסוק ראשון רק יעשה הניגון כקורא עמהם. ואם דיבר באמצע ברכה ארוכה בשוגג א\"צ לחזור אלא למקום שפסק אבל בברכה קצרה כמו בברכות השחר מהנותן לשכוי או ברכת הפירות קודם אכילה אם דיבר באמצע הברכה צריך לחזור ולברך לכ\"ע. ואם ענה אמן על שאר ברכות צ\"ע אם יחזור ויברך. חיי אדם כלל ה' העיף י\"ג:" + ], + [ + "עוד טעם. כדי להגן על צ\"ח קללות הכתובים במשנה תורה וכשתדרוש גם כל חולי וכל מכה הרי ק'. רוקח.*וסדר המאה ברכות שחייב אדם לברך בכל יום (עי' מנחות דף מ\"ג ע\"ב) הן אלו. ענ\"י א' אשר יצר ב'. המחזור ג'. לשכוי בינה ד'. גוי ה'. עבד ו'. אשה ז'. מגביה ח'. פוקח עורים ט'. מלביש י'. זוקף י\"א. מתיר י\"ב. רוקע י\"ג. מצעדי י\"ד. כל צרכי ט\"ו. אוזר ישראל. בגבורה ט\"ז. המעביר י\"ז. גומל י\"ח. מקדש שמך י\"ט. לעסוק בדברי כ'. הערב נא כ\"א. אשר בחר כ\"ב. ברוך שאמר כ\"ג. ישתבח כ\"ד. יוצר המאורות כ\"ה. הבוחר בעמו ישראל כ\"ו. גאל ישראל כ\"ז. הרי כ\"ז עד התפלה. וג' תפלות כל אחד י\"ט ברכות עם ולמלשינים. ג' פעמים י\"ט הרי כ\"ז. הרי כ\"ז ונ\"ז הם פ\"ד. מעריב ערבים פ\"ה. אוהב עמו ישראל פ\"ו. גאל ישראל פ\"ז שומר עמו ישראל פ\"ח. יראו עינינו פ\"ט. בלילה המפיל חבלי שינה צ'. אוכל בערב מברך על נטילת ידים צ\"א. המוציא צ\"ב. הזן צ\"ג. ועל המזון צ\"ד. בונה ירושלים צ\"ה. הטוב צ\"ו. וכן בבוקר נטילה. המוציא. הזן. המזון. ירושלים. הטוב. הרי יותר מק'. לבד אם שותה מברך. לבד להתעטף בציצית. על של יד להניח תפילין ועל של ראש על מצות תפילין (רוקח). ובשבת חסר בכל התפלה י\"ב ברכות וברכת התפילין הרי ל\"ז וכנגדם אנו מוסיפין ברכת אחת מעין ז' וקידוש ותפלת מוסף שיש בה ז' ברכות וסעודה ג' שיש בה ח' ברכות (דס\"ל בהמ\"ז טעונה כוס אפי' ביחיד. א\"כ צריך לברך על כוס בהמ\"ז לפניו ולאחריו. עי' מחה\"ש שם סק\"ח) הרי י\"ז. חסרי עדיין עשרים להשלים ק\"ה שאנו מברכין בכל יום. נמצא שלהשלים ק' ברכות חסרים עדיין ט\"ו ברכות וכבר אמרו בפ' התכלת שם דממלא להו באספרקמי ומגדי (פי' מיני בשמים ומיני פירות). ב\"י סימן מ\"ו. וכתוב בשבלי הלקט בשם גאון דמשלימין הברכות כ' בשבת שקורין בתורה ז' בשחרית וג' במנחה ומברך כל אחד א' לפניה וא' לאחריה הרי כ' והמפטיר מברך ז'. וכן כתב הגהות מיימוניות פ' ז' מהלכות תפלה בשם רא\"ם דברכות שמברכין הקוראין בתורה כל אחד ב' ברכות וה' של מפטיר עולים לחשבון לשומעיהם לפיכך נכון לקוראם בתורה לומר הברכות בקול רם וגם בלאו האי טעמא ראוי הוא כדי שיענו העם אחריהם דלמי הוא אומר ברכו את ה' המבורך כשאומר בלחש ועוד דאסור לעונה דהיינו החזן להגביה קולו יותר מן המברך ע\"ש: ", + "קונטרס אחרון
יותר מן המברך. בס' שמן הטוב פי' בשם ספר תשובה מאהבה ח\"ב הי' רל\"ז הפסוק האלף לך שלמה ומאתים לנוטרים את פריו. עפ\"י מה שכתב ברוקח סי' ש\"כ רמז שכל ברכה שוה י' זהובים. כי סמך עשרה זהב משקלם אצל ברוך ה' אלהי אדוני אברהם. הרי למאה ברכות אלף זהובים האלף לך שלמה ע\"כ. והנה לפי החשבון מאה ברכות בכל יום חסרים ביום השבת עשרים ברכות ואמז\"ל (מנחות מ\"ג) דממלא להו באספרקמי ומגדי. עוד כתבו הפוסקים דמנין הקרואים העולים בשבת שמברכין לפניהם ולאחריהם. והציבור מכוונים ועונים אחריהם אמן גם בזה משלימין מאה ברכות. וזה האלף לך שלמה. היינו שבכל יום נותנים להשי\"ת אלף זהובים בזה שאנו מברכים בכל יום מאה ברכות וכל ברכה שוה עשרה זהובים. ומאתים. היינו אותן עשרים ברכות החסרים בשבת שעולים למנין מאתים. עשרים פעמים עשרה. לנוטרים את פריו יכולים למלאות בפירות ומיני מגדים. גם יש עוד תקנה היושבת בגנים. היינו כנסת ישראל שיושבים בבתי כנסיות. חברים מקשיבים לקולך השמיעני. מכוונים לצאת בברכות ששומעים מחבריהם בשעה שעולים לקרות בתורה והם עונים אמן וגם בזה ממלאים המאה ברכות:" + ], + [ + "טעם. שמברכין שלא עשני גוי. ואינו מברך שעשני יהודי. לפי שאינו נכון לברך על עשיית האדם משום שנוח לאדם שלא נברא כלל ואי מברכינן שעשני ישראל הי' משמע דטובה לאדם שברא הקב\"ה אותו לכן מברכינן שלא עשני גוי השתא שנבראתי בע\"כ ברוך המקום שלא עשני גוי. ב\"ח. ועי' מ\"א סי' מ\"ו ס\"ק י' דהברכות שלא עשני גוי ושלא עשני עבד מברכין על יציאת נשמתו בלילה שלא נדבק בה נשמות עכו\"ם או עבד א\"כ גם גר יכול לברך כן ע\"ש:", + "קונטרס אחרון
שעשני יהודי. בספר ברית אברם (יתרו) פי' בשם מוהר\"ר יצחק חריף ילקוט ראובני התמי' כששמע משה אנכי ולא יהיה לך. הי' מברך ברוך שלא עשני גוי ע\"כ. ע\"ד שהקשו המפורשים למה אמר אשר הוצאתיך מארמ\"צ ולא אמר אשר בראתיך. ותירצו משום דטוב לאדם שלא נברא משנברא לכך לא אמר אשר בראתיך. והנה הפוסקים הקשו ג\"כ על ברכה שלא עשני גוי למה אין מברכין שעשני ישראל. ותירצו ג\"כ כתירוץ הנ\"ל משום דטוב לאדם שלא נברא כו'. לכן מברכין ברוך שלא עשני גוי וז\"ש כששמע משה אנכי כו' אשר הוצאתיך. וקשה למה לא אמר אשר בראתיך אע\"כ צריך לומר דטוב לאדם שלא נברא משנברא. מש\"ה הי' משה ג\"כ מברך ברוך שלא עשני גוי ולא שעשני ישראל. משום דטוב לאדם שלא נברא משנברא*וראיתי בספר אחד שפי' המדרש עפ\"י מה שדרשו חז\"ל עה\"פ ועתה הניחה לי וגו' ואעשה אותך לגוי גדול. כי משה טען להקב\"ה גבי חטא עגל שלא יכול לכלות את ישראל כי כבר הבטיח לאבות שירבה זרעם והשיבו הקב\"ה ואעשה אותך לגוי גדול. ובזה יקיים הבטחתו. והנה מצינו שמשה למד סניגוריא על ישראל בטענת לי אמרת ולא להם שאמרת אנכי ד' אלקיך בלשון יחיד. וזהו כוונת המדרש כששמע משה אנכי ד' אלקיך בלשון יחיד ויהי' לו דרך ללמד זכות על ישראל וע\"כ בירך ברכת שלא עשני גוי. ר\"ל שלא יצטרך הקב\"ה לעשות אותו לגוי גדול. כי יוכל לקיים הבטחתו בישראל שירבה זרעם. והי' כ\"כ אוהב ישרל עד ששמח ובירך ברכה:
ובספר דברי קהלת כתב דלכך אחז\"ל (מנחות מ\"ג ע\"ב) לברך שעשני ישראל. ולא בלשון שלילה כבעכד ואשה. כי לא תתכן מלת גוי בלה\"ק על מי שאיננו מישראל כי נמצאת בהיפך על ישראל לבד. בשמואל ב' ז' כ\"ג ומי כעמך ישראל גוי אחד בארץ. ובמקום שרצו לאמרה בתפלה במובן הנ\"ל תקנוה בל' רבים וסמכוה למלת הארצות. כבתפלת ישמח משה. ולא נתתו לגויי הארצות. ובתפילת עלינו. שלא עשנו כגויי הארצות. אבל ביחיד מצאנו לשון עשייה לגוי. לברכה. ואעשך לגוי גדול. ואעשה אותך לגוי גדול. וגם מלת נכרי איננה מיוחדת למי שאיננו מישראל. כי גם מי שאיננו ממשפחתו נקרא כן כמ\"ש בראשית ל' הלא נכריות נחשבנו לו. ע\"כ בחרו בל' מבורר שעשני ישראל: ועי' פרמ\"ג סי' ו' סק\"ט דראוי שלא לומר רק הש\"צ הברכות משום יוהרא:" + ], + [ + "טעם. שהאשה מברכת שעשני כרצונו מפני שהוא כמו שמצדיק את הדין על הרעה הבאה עליו. אבודרהם:" + ], + [ + "עוד טעם. דאיתא בברכות דף ס\"א ע\"א ר' אבהו רמי כתיב זכר ונקבה בראם וכתיב כי בצלם אלקים עשה את האדם הא כיצד בתחלה עלה במחשב' לברוא ב' ולבסוף לא נברא אלא אחד ע\"כ. ואם כן לפ\"ז אחר כך כשנקח הש\"י את הצלע וברא ממנה נקבה הנה נשלם המחשבה שהוא הרצון ולכך מברכת שעשני כרצונו. (מגיד תעלימה):" + ], + [ + "עוד טעם. דהנה מבואר במ\"ר נעשה אדם שהקב\"ה נמלך במלאכים על בריאת האדם והיינו כמבואר שם. לפי שאם האדם חוטא ח\"ו פוגם גם בעולם המלאכים ע\"כ צריך שיסכימו על עשייתו ואף שאם הקב\"ה חפץ מי יאמר לו מה תפעל. אמנם מדרך ענוה כשהדבר נוגע לקטן נמלך הגדול בו. ואמנם דבריאת האשה עשה הקב\"ה ברצונו לבד כי היא חלק מן האדם וכמו שלא ימלך על הראש ביחוד ועל שאר אברים ביחוד כן האשה חלק מן האיש כו' וכיון שהיא משלמת את האדם לכך נבראת ברצונו של הקב\"ה בלי המלכת במלאכים וזהו שמברכת שעשני כרצונו דהיינו כרצון הקב\"ה לבד בלי המלכת המלאכים. ישועות יעקב סי' מ\"ו סק\"ה:" + ], + [ + "טעם. על ענין הברכות שבתחלתן מדבר כלפי השם כאלו הוא כנגדו ובסופן כאלו אינו כנגדו. משום שנאמר שויתי ה' לנגדי תמיד*ובזוהר חי בראשית דף קס\"ח כתב וז\"ל העיד מורי הקדוש מוהר\"ר אברהם יהושע העשיל מאפטא על רבינו הקדוש מוה' יעקב יצחק מלובלין שאפילו עפעפי עיניו אינו מגביה בלתי יחוד שם מכ\"ש דבור ומכ\"ש מענה ופ\"א אמר מורי דודי הקדוש הלכתי לבית התפלה בתפילין מאירין הרבה ושמעתי שקראו לפני הבו יקר לבריה וכו'. ובאתי מבית התפלה וטלטלתי הלילקע ציבח בלי כוונה ושמעתי קורין ווי לפלניא דמריד במאריה שכן איתא בתוספתא לא ישתמש אדם בפניו ורגליו אלא לכבוד קונהו קונה ומייחד ה\"ו כטעם בכל דרכיך דע ה\"ו ועל ידי צדיקים כאלו יכלו הקליפות ויהיה עת רצון: וכשמזכיר את השם ואומר ברוך אתה ה' הוא עומד לנגדו וכיון שאומר אח\"כ מלך העולם נמצא שאינו עומד לנגדו שר\"ל אותו אלהינו שהוא מלך העולם הוא קדשנו במצותיו וצונו לעשותם. אבודרהם. ועיין שבלי הלקט הלכה קס\"ה שויתי ה' לנגדי תמיד רב אמר ברוך אתה ושמואל אמר ברוך הוא הלכך תקינו רבנן כתרווייהו ברוך אתה כרב אשר קדשנו כשמואל ע\"ש:", + "קונטרס אחרון
הוא עומד לנגדו. ומה שאנתנו אומרים אתה הוא י'י אלקינו. את\"ה הוא נוכח. הו\"א נסתר. כי הנה השי\"ת מנהג את עולמו בשתי הנהגות. הנהגה ניסיית והנהגה טבעיית. והנה הנהגה הניהיית נראה עין בעין רוממת גדולתו. אומרים להשי\"ת אתה לנוכח. והנהגה הטבעיית השגחתו יתברך מסתתרת בה. ולזה אומרים להשי\"ת הוא. אגרא דכלה (דברים):
ובספר נועם אלימלך (בחקותי) כתב מה שאנו אומרים ברוך אתה הוא נגלה אשר קדשנו הוא נסתר. מחמת שבהתחלת כאדם לעבוד הבורא נראה ונדמה לו שהוא כבר קרוב לה' מאד. אבל בהתמדתו בעבידתו יתברך בתמודות אז מבין ורואה שהוא רחוק מאד מהבורא ב\"ה ועדיין לא התחיל בעבודה כלל:" + ], + [ + "עוד טעם. מפני שהקב\"ה נגלה ונסתר. נגלה מצד מעשיו ונסתר מצד אלהיתו. וגם הנשמה נראית ונעלמת לכן הנפש מברכת בנכח ונסתר כמו שנאמר ברכי נפשי את ה' כו'. אבודרהם: ועיין ערבי נחל פ' בלק דלכך אומרים תיכף מלך העולם בכדי שלא יהיה משמעות ללשון זה שאינו מולך רק עלינו ולכן אנו אומרים מיד גם כן מלך העולם לומר באמת שהוא מלך על כל האמצעיות וכולם הם משועבדים ונכנעים לו כי אין להם מציאות מבלעדו ע\"ש: " + ], + [ + "טעם. שעונין אמן אחר המברך. שנאמר כי שם ה' אקרא הבו גודל לאלהינו. אמר להם משה לישראל כשאני מברך אתם תענו אמן. אבודרהם. ומהאי קרא גופא ילפינן ביומא כששומע הזכרת השם. צריך לשבחו ולומר ב\"ה וב\"ש. עיין מחצית השקל סימן קצ\"ב:", + "קונטרס אחרון
אתם תענו אמן. בספר אור צדיקים כתב וז\"ל צריך האיש תשובה גדולה על שלא ענה אמן אפי' פעם א'. כששומע מן המברך איזה ברכה על איזה פרי או על איזה מצוה ומכ\"ש אחר תפלת הש\"ץ בבהכ\"נ פשיטא שצריך תשובה גדולה*וז\"ל הטו\"ר סי' קכ\"ה ארז\"ל מ\"ד שומר אמונים נוצר ה' אלו שאומרים אמן באמונה כו' אר\"ש כל העונה אמן בכל כחו פי' בכל כוונתו פותחין לו שערי גן עדן שנא' פתחו שערים ויבא גוי צדיק שומר אמונים אל תקרא שומר אמונים אלא אמנים. אלו שאומרים אמן:
ע\"כ יזהר האדם לענות אמן על כל ברכה שישמע ובפרט ב' אמן שאין העולם נזהרים בהם. א' אצל המחזיר שכינתו לציון אומרים תיכף מודים אנחנו לך ואין עונין אמן. ואצל מערב של שבת ופרוס כו' כשמסיים הש\"ץ ועל ירושלים מתחילין ושמרו. ואיתא בספרי מוסר שחסיד א' התענה על. אריכת הגלות ונתגלה לו בחלום איך יבא הגאולה שהעולם אינן משגיחים בעניית אמן על המחזיר כו' ועל ירושלים. וכבר המה מורגלים בזה בעוה\"ר וכתב לי ידידי הה\"ג מו\"ה צבי יחזקאל אבד\"ק פלונסק רמז לזה (ישעי' ס\"ב) למען ציו\"ן לא אחשה ולמען ירושלים לא אשקוט רמז על אמן שאחר המחזיר שכינתו לציון. ועל אמן שאחר הפורס סוכת שלום כו' ועל ירושלים שאין מדקדקים כ\"כ כמו בשאר הברכות: וק\"ו בנו של ק\"ו כשלא ענה איש\"ר. לשון הזוהר פ' וילך אע\"פ שעונה אמן אם אינו מכוון טב ליה דלא אברא. מאן דשמע ברכה מחבריה ולא מתכוון באמן עליו נאמר ובוזי יקלו. ומאי עונשי' כד נפיק מעלמא מכריזין עליו כרוז ואומרים סגרו כל הפתחים לפני פב\"פ ולא יעול ולא יכנס לג\"ע ולא תקבל אותו כמו שהוא לא פתח באמן ווי ליה ווי לנשמתיה ומורידין אותו לתוך גיהנם למדור התחתון הנקרא. אבדו\"ן. שאו\"ל. תחתי\"ת. צלמו\"ת. ושם נאבד בר מנן לעולם. כי אין לגיהנם זה לא פתח ולא חלון ע\"ש. כו' אלא א\"כ עושה תשובה על כל אמן ואמן שלא ענה. וכן להיפך שכר טוב למי שעונה עניית אמן יש\"ר. ומי שעונה איש\"ר בקול רם הקב\"ה מתמלא רתמים. וכן איתא בזוהר פ' נח בזמנא דישראל איתובו בקול רם איש\"ר וגו' הקב\"ה אתמלא רחמים. לכן כל אדם יהי' לו זה הכתב בתוך הסידור שלו או על הכותל בשעת התפלה. וכך יאמר בשעה שמתחיל להתפלל.
רבש\"ע גלוי וידוע לפניך שאני בשר ודם ואין בי כח לכוון כוונת אמן כראוי בכן יהי רצון מלפניך שתהא עולה כוונת אמן שלי עם כוונת אמן מאותן השרידים היודעים לכוון עניית אמן כראוי. ויאמר הוידוי אשמנו בכל יום ויבכה בדמעות על אותן אמנים שלא ענה עכ\"ל. ובס' עבוה\"ק כתב בשם הלק\"ט ת\"א סי' פ\"ה דמי שנזדמן לו לענות אמן על שני דברים יאמר אמן ואמן.
כתב בס' אשל אברהס סי' רט\"ו דמ\"ש בזוהר חדש רות המדור השלישי כו' ומי שאינו עונה אמן אחר המברך. נראה דלא שייך כן במי שטרוד בעיון או בשיחה בד\"ת. גם שרשאי לענות מ\"מ הרי שייך בזה העוסק במצוה פטור מהמצוה ע\"ש. ובס' ארחות חיים שם סעי' ב' כתב בשם ס' מאורי אור דמאן דפוסק בפסוקים ומגיע לדבר רע בשעת שמיעת ברכה פטור לענות אמן דהוי כמקלל כמ\"ש ספ\"ד דשבועות:
אם סיים ברכה עם הש\"ץ בבת אחת לא יענה אמן דהוי עונה אמן אחר ברכותיו רק בישתבח וביהללוך שבסוף הלל ואחר ברכת שומר עמו ישראל לעד עונה אמן דהוה סיום ברכות. וה\"ה אם החזן סיים ברכה אחרת והוא אמר ברכה אחרת מותר לענות אמן. מ\"א סי' נ\"א ס\"ק ב' ומחה\"ש שם. ועי' מ\"א סי' רט\"ו סק\"ב בשם המדרש כששומע א' מתפלל דבר או מברך לישראל אפי' בלא הזכרת השם חייב לענות אמן. ועי' בספרי לקוטי דברים נחמדים דף א' בהשמטה בד\"ה בספר יש נוחלין." + ], + [ + "טעם. שלא יענה ב\"ה וב\"ש בברכה שחברו מוציא אותו. (וכן אם השומע הוא עומד במקום שאסור לו להפסיק). משום דברוך הוא וברוך שמו לא מוזכר בגמרא והוי הפסק דהא דחבירו מוציא אותו הוי כמו שהוא אומר הברכה ואסור להפסיק באמצע הברכה. דגול מרבבה. ועי' שערי תשובה סי' רי\"ג ס\"ק ג' שנכון ליזהר אך אין למחות במי שעונה ב\"ה וב\"ש ע\"ש:", + "קונטרס אחרון
ב\"ה וב\"ש. בספר אשל אברהם סי' קכ\"ד כתב וז\"ל הפר\"ח בסי' קכ\"ח כ' שחייב לענות בהוב\"ש על כל הזכרת שם גם שאינו בבחי' ברכה ע\"ש. ואין שום מנהג כן והראי' מבית המקדש איננה מכרעת כי שם היו מזכירים השם ככתבו משא\"כ עכשיו. ואולי כוונתו מצד ברכת כהנים של חשיבות המצוה הרי הזכרת השם היא מעין שהי' בבהמ\"ק ויש לענות בהוב\"ש. אך מנהגינו רק בברכה וכמ\"ש שם בשם הרא\"ש ע\"ה והיינו מצד דביהמ\"ק שאני:" + ], + [ + "טעם. שאנו מברכין בבוקר כל הברכות זא\"ז בב\"א אע\"ג דלפי הדין היה לנו לומר כל אלו הברכות כל ברכה וברכה בשעתה דהיינו מיו שיתעורר משנתו שחזרה אליו נשמתו שיצאה ממנו בשינה הי' ראוי לומר מיד אלהי נשמה שנתת בי עד לפגרים מתים לתת שבח למקום ית' על שהחזירה לו נשמתך וכן אם שמע קול התרנגול אע\"פ שהוא שוכב עדיין במטתו הי' לו לומר בא\"י אמ\"ה הנותן לשכוי בינה כו'. וכי לובש כתנתו בעודנו שוכב הי' לו לומר מלביש ערומים. וכי מנח ידיו על עיניו לפותחם היטב הי' לו לומר פוקח עורים. וכן כולם עד הגומל חסדים. משום דהיינו בימיהם שהם היו מתנהגים בטהרה ובקדוש' אפילו בלילה והי' ידיהם נקיות בכל עת אפילו מיד שנתעוררו משנתם אבל עכשיו אנו אין ידינו נקיות באלו הזמנים שחלות הברכות כל אחת ואחת בעתה. ועוד מפני עמי הארץ שאינם יודעים אותן נהגו לסדרן בבית הכנסת כדי שיענו העמי הארצות אמן אחריהן ויצאו ידי חובתן ואע\"ג דקי\"ל כל הברכות מברכין עובר לעשייתן היינו ברכת המצות שאמר בהם וצונו לעשות כן אבל אלו הברכות הודאות ושבח הן יכולין לברך אח\"כ. לבוש סימן מ\"ו סעיף ב' וסעיף ג'.*ויאמר פ' העקידה בכוונה ענומה ובשבת אין ראוי להאריך לשון בקשה עם פ' העקידה כבחול אלא אומר או\"א זכרנו בפקודת ישועה ורחמים משמי שמי קדם. וזכור לנו ברית אבות ועקדת יצחק בן אברהם ודיו. יעב\"ץ:
ובספר אור צדיקים כתב בשם ספר היראה בהגהות שלא לומר פ' העקידה בר\"ח ושבת ויו\"ט שאין בהם דין ואין לעורר הדינים. ובספר עטרת צבי פ' בהר כתב ג\"כ דבשבת ויו\"ט וימים המקודשין אין אומרים העקידה ע\"ש:
ובשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל שאמר פ' העקידה גם בשבת ולא. עוד שבחול אמר לפעמים הרבש\"ע רק עד והארץ אזכור ובשבת אמר תמיד עד גמירה ופ\"א הזכיר אחד לפניו מ\"ש בסידר האריז\"ל שלא לומר פ' העקידה בשבת. והשיבו וכי בשבת אין לה מחשבות. משמע שפ' העקידה מועלת למ\"ז: ", + "קונטרס אחרון
כל הברכות זא\"ז בב\"א. בספר תורת השם (ויצא) כתב דלכן אנו מברכים בכל יום שלא עשני אשה. כי בישראל הזכר חשוב יותר מהנקיבה מצד התורה והמצות שנוהג רק בזכרים. אבל באוה\"ע הנקיבה תשובה יותר מהזכר כידוע שגם מוליכין הנקבות לפני הזכרים:
ובספר אגרא דכלה על פסוק ויקח יתרו כו' אשת משה ואת שני בניה כו' ובניו ואשתו. שנהג מנהג ישראל להקדים הזכרים ולא כמנהג עשו שלקח את נשיו ואת בניו שהקדים הנקבות:", + "הגומל חסדים. בספר לבושי מכלול כתב מה שאומרים ביהי רצון שתצילינו היום ובכל יום. כי לפעמים יוכל לפגוע ע\"פ קודם התפלה ע\"כ מקדימין תפלה לצרה." + ], + [ + "טעם. שאומרים לעולם יהא אדם ירא שמים בסתר כו'. כיון שתקנו ברכה בא\"י מקדש את שמך ברבים כנגד דורות שגזרו בהן שמדות שלא לקרות ק\"ש והצרכו לקרות בסתר לכך מתחלת לעולם יהא אדם ירא שמים בסתר כו' כלומר אף אחר שנתבטל השמד ורשאין לירא אותו בגלוי מ\"מ מזכירין שיהא כל אדם ירא שמים אף בסתר כלומר שיהא תוכו כברו ומסיימין מקדש שמך ברבים שנותנים תודה ושבח לשם יתברך שנתבטל גזירת השמד ירשאין אנו לקדש שמו יתברך בגלוי ברבים. לבוש סימן מ\"ו סעיף ח':", + "קונטרס אחרון
בספר תורת משה להגאון הקדוש בעל חת\"ס זצוק\"ל (ויגש) כתב מה שאמרינן קראת את שמו ישראל וישורון. הוא עפ\"י מה שאמחז\"ל הקב\"ה קרא ליעקב אל שנאמר ויקרא לו אל אלקי ישראל הקב\"ה קורא ליעקב אל ואם תצטרף אל עם ישראל יהי' גימטרי' ישורון:
ובספר דברי קהלת פי' ע\"פ מ\"ש ראב\"ע (ישעי' מ\"ד) ויוצרך מבטן רמז ליעקב כטעם בבטן עקב את אחיו. וא\"כ מ\"ש אח\"כ וישרון בתרתי בו מוסב על יעקב אבינו. ושם נקרא ישרון:" + ], + [ + "טעם. שאנו אומרים. ואומרים פעמים באהבה שמע ישראל ולמה נתן לישראל יחוד שמו הגדול בלשון שמיעה ולא אמרינן בלשון הסכת או בלשון הבנה שכך פירושו של שמע הבינו או השכילו שה' אלהינו ה' אחד. משלו משל למה\"ד למלך שעשה סעודה ליום הולדתו ושלחו לו מתנות רבות ובתוך המתנות הי' שני מנורות יקרים מאוד קבועים באבנים טובות ומרגליות אשר שלח לו אחד ואמר המלך לעבדו שיבא את המנורות לפני השרים וכאשר לקח אותם נפל מידו מנורה אחת ונשברה ובא בפחד לפני המלך ואמר לו שמנורה אחת נשברה אמר לו המלך לך והביא את המנורה השנימה הנה להראות אותה ותחזור אוחה למקומה ואח\"כ תקח פעם שנית זאת המנורה ותבא אותה ע\"י פתח אחר לכאן כדי שיראו השרים שיש לי שני מנורות וכן עשה. וכן כאן המנך זה הקב\"ה והעבדים אלו ישראל והם אמרו נעשה ונשמע חטאו בעגל ואמרו קום עשה לנו אלקים ואבדו זכות של נעשה אמר הקב\"ה במה שנשאר בידם והוא זכות של נשמע בו יהיה מיחדים את שמי פעמים בכל יום. ע\"כ אומרים פעמים שמע ישראל. אחד בשביל נעשה ואחד בשביל ונשמע. (שמעתי) ועי' אבודרהם:*ועיין בשו\"ת בית יצחק סי' י\"ז דאם לא יוכל להניח תפילין בבוקר ולקרוא ק\"ש בזמנו בתפילין יקרא ק\"ש ג' פרשיות תיכף כשיעמוד ממטתו פן יעבור זמן ק\"ש וכתב בשם הרב הגאון הצדיק מוהר\"ר יעקב יצחק מלובלין זצללה\"ה הא דאמרו ברכות דף י\"ד ע\"ב כל הקורא ק\"ש בלא תפילין כאלו מעיד עדות שקר דוקא בקרא ק\"ש ולא הניח תפילין כלל. אבל בקרא אדעתא שיניח תפילין אח\"כ לא הוי עדות שקר ע\"ש: ", + "קונטרס אחרון
לא הוי עדות שקר. וכן משמע קצת ברש\"י פ' בלק הן עם כלביא יקום. כשהן עומדים משנתן שחרית הן מתגברים כלביא וכארי לחטוף את המצות ללבוש טלית לקרא את שמע ולהניח תפילין. משמע ג\"כ דגם בימיהם הי' קורין ק\"ש קודם שהניחו התפילין בבוקר מחשש שמא יעבור זמנו.
וכן כתב בספר אשל אברהם סי' כ\"ה דאם קשה קצת להניח תפילין תיכף קימה ממטתו נכון לקרות ק\"ש בלי תפילין. ובפרט אם יוכל אח\"כ לקרות ק\"ש תפילין בלי ברכות ק\"ש קודס חשש העברת הזמן. ואח\"כ יתפלל בזמן תפלה. שבזה אין חשש לכ\"ע. שהרי זה כמתנה שאם יוכל לצאת ידי חובת ק\"ש אח\"כ כשיקרא בתפילין לא יצא ידי חובתו אז ע\"ש. ועי' לבוש סי' נ\"ח סעי' ב' דמה שאמרז\"ל הקורא ק\"ש בלא תפילין כאילו מעיד עדות שקר אינו אלא אסמכתא אבל לא אם יש לו איזה אונס וסיבה המונעו:*ובספר תשב\"ץ סי' רי\"ט שרבינו יהודא חסיד הי' מתכוין לצאת ידי חובתו בשמע ישראל בברכות של שחרית ואח\"כ הי' אומר ברוך שם כבוד מלכותו לעולם ועד כדאיתא במס' ברכות (דף י\"ג:) שמע ישראל ה' אלהינו ה' אחד זו הוא ק\"ש של רבינו יהודא הנשיא וכן פסק התוס' שכן הלכה:
ובש\"ע התניא סי' מ\"ו סעי' ט' כתב וז\"ל כשירא שהצבור יעברו זמן ק\"ש יש לו לקרות כל הפרשה ראשונה כדי לצאת י\"ח להאומרים שכל הפרשה הראשונה מן התורה. ולהאומרים שגם פ' והיה א\"ש וגו' היא מן התורה יש לקרותה ג\"כ ויכוין שאם יעבור הציבור זמן ק\"ש יהי' ייצא בזה ואם לאו יהי' כקורא בתורה. אבל זכירת יציאת מצרים אע\"פ שמצותה ג\"כ בזמן ק\"ש מ\"מ יוכל לסמוך על זכירת מצרים שבפסוקי דזמרה. כגון אנכי ה' אלהיך המעלך מארץ מצרים:
ובזוה\"ק אמרו מי שאינו קורא רמ\"ח תיבות של ק\"ש בעונתה נעשה ח\"ו מן רמ\"ח חרם. ועי' זוהר בלק דף קפ\"ו ובמקדש מלך שם שהקם בבוקר אפי' עוסק בתורה ועושה כמה מצוות אין רוח הטומאה מסתלק מרמ\"ח אברים עד שיקרא רמ\"ח תיבות דק\"ש. ובספר לחם שמים להגאון יעב\"ץ על המשניות כתב שבשעת הדחק יש לסמוך על הדרישה שסובר שבין בקיץ ובין בחורף זמן ק\"ש עד זייגער ניין.
ובספר זכרון טוב כתב ששמעו מפה קדשו של הרב הצדיק הקדוש מינעסכאיז זצוק\"ל שזמן ק\"ש שוה בין בימים הקצרים. ובין בימים הארוכים. בכולם זמן ק\"ש בשעה תשיעית. היינו תשע שעה לאחר חצות הלילה. ולסוף ימיו הי' רגיל לאחר זמן התפלה. והי' אומר בשם אביו הג' מוהר\"ם זצוקלה\"ה שהמאחר זמן התפלה של שחרית צריך לאחר גם תפלת המנחה. יהי' דבר המצוי מאד שהתפלל תפלת המנחה בצאת הכוכבים וגם לאח\"כ:
ובספר נחלה לישראל שאלה ל\"א כתב שהרב הקדוש מבוטשאטש זלה\"ה התפלל שחרית אחר חצות היום הוא ובע\"ת א' והיו קוראין מן השוק אנשים למנין: ורק ק\"ש אמר בבוקר השכם. וכתב כאשר הייתי אצל הגאון הקדוש מבעלזא זי\"ע ראיתי שבא להתפלל מנחה כמו שתי שעות בלילה ואח\"כ אמרנו תשליך עם נרות. ובעיני ראיתי לרבינו הקדוש מסטרעטין ז\"ל שהי' בא להתפלל מנחה לבהמ\"ד כמו שעה ושתיים בלילה מוכתר בטו\"ת. ושמעתי דלפעמים התפלל מנחה בש\"ק בביתו סמוך לחצות הלילה ובירך על הטלית ואח\"כ אכל סעודה ג'. וח\"ו להרהר אחריהם כי לילה כיום יאיר להם כו' ע\"ש:
ובשם הרב הצדיק הקדוש מהר\"י מרוזין זצוק\"ל שפ\"א בבוקר קודם התפלה המשיך בסיפורי מעשיות ובשבחי צדיקים וקדושים עד שנתארך מאד בזמן התפלה והפסיק ואמר הנה כבר עבר זמן תפלה ואנכי לא התפללתי. אכן מה הפרש וחילוק יש בין הללו עבדי ה' ובין הללו שם ה' ואולי יאמר א' שיש שום חילוק והפרש הלא מקרא מלא דיבר הכתוב מקבילות הלולאות ששוים המה.
ובהקדמה לספר לב שמח כתב אדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל שמעתי מאא\"ז הקדוש המפורסם מהר\"ש מבעלז זלה\"ה אחר ברכת התורה אמר תיכף כל הג\"פ של ק\"ש. והטעם. שאין האברים והגידים מתישבים על מקומם אלא ע\"י ק\"ש. ואמר שתיכף שיעמוד משנתו יחשוב בשם הלבוש אלוה. ועי\"ז יזכה לכל היום לקדושה.
וטעם שתקנו לומר אתה הוא עד שלא נברא העולם אחר שמע ישראל בבוקר עפ\"י מה שכ' במדרש ואתחנן בשם הירושלמי פ' הרואה וז\"ל כיון שישראל נכנסין לבהכ\"נ ואומרים שמע ישראל וכו' מתקבצים מלאכי השרת ואומרים אתה הוא עד שלא נברא העולם וכו'. אור צדיקים. להמקובל הקדוש מוהר\"ר מאיר פאפירש זצוק\"ל." + ], + [ + "טעם. שקבעו לקרות פ' התמיד. כדאיתא במדרש בזמן שאין בהמ\"ק קיים מה תהא עליהם אמר לו כבר הקדמתי להם סדר הקרבנות כל זמן שעוסקין בהן מעלה אני עליהם כאלו הקריבים לפני. ועיין טור סימן מ\"ח:", + "קונטרס אחרון
סדר הקרבנות. טוב לומר הקרבנות הן פ' התמיד הן כל הקרבנות דוקא בביהכ\"נ כי הביהכ\"נ נקרא מקדש מעט נחשב לו כאלו הקריב בביהמ\"ק. וע\"כ יאמר כל הקרבנות דוקא בעמידה דומיא דהקרבה. קיצור של\"ה.
אחר הקטורת יאמר פסוקי ה' צבאות וביום שאין אומרים תחנון לא יאמר אתה סתר וכו' שהם מסוגלים להצלה מן סמא\"ל כנרמז בר\"ת \"אתה \"סתר \"לי \"מצר ר\"ת סמא\"ל. ובימים אלו אין לו שליטה ואין לעורר. כ\"כ בס' אור צדיקים אות י\"ג." + ], + [ + "טעם. למה קבעו לשנות משנת איזהו מקימן. כדי שנזכה בכל יום ללמוד מקרא משנה וגמרא. טור סימן נ'. וכן אנו נוהגים בתחלה מקרא דהיינו פרשת צו ואחר כך משנה דהיינו איזהו מקומן ואח\"כ מדרש של ברייתא דרבי ישמעאל והוי במקום תלמוד שהמדרש כתלמוד. אבודרהם:" + ], + [ + "טעם. למה אומרים פרק זה מכל שאר פרקי המשנה. שהיא משנה שאין בה מחלוקת. שאין פרק בכל המשניות שאין בה מחלוקת חוץ מפרק זה ונקרא הלכה פסוקה. ועתה אנו צריכים אל השלום ולא אל המחלוקת. ב\"י שם. ועיין ש\"ע האריז\"ל:" + ], + [ + "טעם. שאומרים הודו לה' קראו בשמו. לפי שדוד קבעו לאומרו בכל יום לפני הארון. טור סי' נ\"א. וטעם. שאומרים ה' מלך ה' מלך בעמידה בזמירות בשבתות וי\"ט. לפי שנמצא בהגדה מלאך אחד עומד שחרית באמצע הרקיע ופותח ואומר ה' מלך ה' מלך וכו' וכל גדודי מעלה עונין אחריו עד שמגיעין לברכו וכשם שהמלאכים אומרים אותו בעמידה כך אנו ראוים לאומרו בעמידה ובחול לפי שמתבטלין ממלאכתן וצריכין למעשי ידיהם ואין להם פנאי לא נהגו לאמרו בעמידה. ונהגו לכפלו בכל ספרד. והטעם. להודיע ייחוד מלכותו. ב\"י סי' נ':", + "קונטרס אחרון
ונהגו לכפול בכל ספרד. בספר דברי יחזקאל כ' בשם הרב הצדיק הקדוש מוהר\"ר צבי הכהן מרומנאב הטעם. שאומרים ה' מלך ב\"פ. משום דצריך להמליך השי\"ת על כל האברים ושמא לא המלכנו הבוית\"ש על כל אבר ואבר בפעם הראשון. לכן אומרים שנית להמליכו על כל אבר ואבר:
כשאומר יהי כבוד כשמגיע לה' מלך ה' מלך צ\"ל בעמידה. והאריז\"ל אף אם הי' שומע מפי אחר שאמר ה' מלך וגו' הי' ג\"כ עומד. אור צדיקים:
וטעם שאנו אומרים ה' מלך בסגול תחילה והוא הוה. ואח\"כ ה' מלך בקמץ והוא עבר שהוא להיפך הי' הוה ויהי' וצריכים לומר ה' מלך בקמץ ברישא. לפי שהאדם כצל עובר ואין אדם יודע עתו וכשיאמר תחילה מלך בקמץ שמא ימות אחר זה ולא יוכל לומר אח\"כ מלך בסגול ויהי' משמע חלילה כביכול ה' מלך ולא עתה ע\"כ צריך לומר תחילה מלך בסגול. ראיתי בספר א':
ובשם הרב הצדיק הקדוש מוהר\"ר צבי מזידיטשוב זצוק\"ל שאמר שהשי\"ת הי' הוה ויהי' ואני לא הייתי ואינני ולא אהי'." + ], + [ + "טעם. למה נקרא פסוקי דזמרה. ע\"ש שמזמרים הקליפות. ולכאורה מי האיש שראה אפילו פעם אחת קליפות מוטלים לארץ בבית המדרש. אמנם הכוונה שמזמר הקליפות מקרב לבו ועצמותו ע\"ד משל באומרו גדול ה' ומהולל מאד*יש להזהר מאד הן בתפלה או בלימוד או באמירת תהלים או בשאר תחנונים שמתפלל שלא לרוק כל היכא דאיכא שם שמים בהאי ענינא: מתחיל לשוב אליו ית' ונותן אל לבו האמנתי כי אדבר גדול ה' ומלא כל הארץ כבודו. אם כן למה עשיתי ככה כזאת וכזאת עשיתי כי ידע אינש בנפשיה גרועות ערכו ומחשבותיו הפרטים שמשוקע בהם תמיד ואזי מתחיל להתחרט ולתהות על הראשונים וכן כיוצא בזה. אור המאיר לר\"ה:*הט\"ו שבחות שבישתבח שהם שיר ושבח וכו' עד ברכות והודאות ועד בכלל. יזהר מאד לומר בנשימת אחת לבלתי יפסיק ביניהם כלל ט\"ו. כי כל המפסיק נשימתו בהם כרוז יוצא מתחת כנפי החיות פלניא דין דפסוק בגאותה דקב\"ה יתפסק וישתצי חיותא דיליה ובל יראה גאות ד'. ע\"כ יזהר מאד לבל יפסיק. ולאומרם בנשימה אחת. אור צדיקים. " + ], + [ + "טעם. שתקנו לומר ברוך שאמר. משום דאיתא בפרק כל כתבי יהא חלקי עם גומרי הלל בכל יום ומסקינן כי קאמר בפסוקי דזמרה ומאי ניהו תהלה לדוד עד כל הנשמה תהלל יה כו' וכן דרש ר' שמלאי ברכות דף ל\"ב ע\"א לעולם יסדר אדם שבחו של מקום ואחרי כן יתפלל לכן תקנו לאומרם קודם תפלה וקבעו ברכה זו לפניהם ואחת לאחריהם והוא ישתבח ואומרים מזמור לתודה. ובשבת וי\"ט א\"א מזמור לתודה. לפי שאין תודה קרבה בהן. טור סי' נ\"א:", + "קונטרס אחרון
ברוך שאמר. בספר אשל אברהם סי' נ\"א כתב כשסיים החזן ברוך שאמר והוא עומד באמצע ב\"ש יכול לענות גם ב\"ה וב\"ש. כיון שאמן חיוב לענות. וכדי שלא יהי' כעין מספר פ\"ח ח\"ו. ע\"י מה שעונים גם בהוב\"ש עדיף טפי. אך כל זה קודם אמירת הזכרת שם הק' שבב\"ש. אז ודאי אין שום קפידא לענות גם בהוב\"ש. משא\"כ אחר אמירת בא\"י כו' שבב\"ש דם סיים בא\"י כו' דלסוף ב\"ש אז אין לענות בהוב\"ש רק יסמוך עצמו על ההרהור ע\"ש.
ובספר עבוה\"ק כתב דגם אמן דברכות לא יענה באמצע. דב\"ש נתקן קודם התלמוד. אבל יוכל לענות קדושה וברכו וקדיש כמו בק\"ש באמצע הפרק.", + "ואומרים מזמור לתודה. בפסוק ולא אנחנו עמו כתיב לא וקרינין לו היינו אם אנו מחזיקם את עצמינו ללא בא' אזי לו אנחנו בו'. ואם אנו מחזיקים את עצמינו ללו בו' אזי לא בא' אנחנו אינו נחשב כלום. בוצינא דנהורא." + ], + [ + "טעם. שאומרים אשרי יושבי ביתך כו' קודם תהלה לדוד שהוא במזמור פ\"ד. משום דצריכים לשהות שעה אחד קודם שיתחיל להתפלל. דכתיב אשרי יושבי ביתך עוד יהללוך סלה ופרש\"י ברכות דף ל\"ב יושבי ביתך והדר יהללוך לכן ראו חז\"ל לתקן לומר פסוק אחד והיא שיעור השהי' וכיון דמפסוק אשרי יושבי ביתך כו' דרשינן האי דרשה שצריכה לשהות שעה אחד לכן תקנו לומר אשרי קודם תהלה לדוד. תוס' ברכות ד' ל\"ב ע\"ב בד\"ה קודם. והאי דאמרינן אשרי כו' קודם תהלה לדוד בשחרית וקודם למנצח משום לא פלוג. מחצית השקל סי' נ\"א ס\"ק ז'. ואומרים אשרי העם סוף מזמור קמ\"ד ויש בו ב\"פ אשרי ואשרי יושבי ביתך הרי ג' פעמים רמז שיאמרו אותו ג\"פ בכל יום שמובטח לו שהוא בן עוה\"ב. שם. ואגב אותו מזמור תקנו לומר עד סיום תהלים שיש שם י\"פ הללויה כנגד עשרה הלולים שבספר תהלים ניצוח ניגון שיר וכו'. ב\"י שם:", + "קונטרס אחרון
לשהות שעה א'. בספר תולדות אהרן (קרח) כתב חסידים הראשונים הי' שוהים שעה א' קודם התפלה לעשות הכנה. ולא כמו שיש ב\"א שחוטפין את התפלה במרוצה ובמהירות גדול' אח\"כ הולך לאכול ולעסוק בעוה\"ז. ועצה היעוצה ע\"ז הוא כך. שזאת יודע אדם שלא לעולם יחי' בזה העולם רק שיבא זמן שילך לעולם שכולו ארוך. ובאותו זמן בודאי לא יאמר אין לו פנאי. ולכך יחשוב בלבו אולי הוא היום שנגמר מלאכתו בעוה\"ז כמו שאמרו שוב יום א' ומה לו לחשוב לילך במרוצה למלאכת עוה\"ז ולהתפלל במרוצה בלי שום הכנה שמא היום נגמר המלאכה. ובקבר אין זמן להתפלל באריכות וכשיחשוב זאת בודאי יעשה הכנה קודם התפלה לידע לפני מי הולך להתפלל:" + ], + [ + "טעם. שאומרים פסוק ואנחנו נברך יה אחר תהלה לדוד שהוא במזמור קט\"ו. משום שאמרו חז\"ל כל האומר תהלה לדוד ג\"פ בכל יום מובטח לו שהוא בן עוה\"ב ולכן אנחנו אומרים שנזכה לברך יה גם לעולם הבא. ב\"י סי' נ\"א. ועוד טעם. לשלשולי הללויה בתר הללויה. כל בו:*בספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' נ\"א כתב וז\"ל גם שכתבי הגאונים ז\"ל דבעינן לשלשולי הללויה בהדדי. אם אירע שענה קדיש או אמנים וכדומה בין המזמורים אחר ב\"פ הללויה. יש לומר אח\"כ שנית פעם א' הללויה השייך למזמור שמתחיל בו:
ובספר תורת האדם פי' בשם הזוהר הפסוק שברו על ה' אלהיו. אל תקרו שברו בנקודות שמאל. אלא בנקודות ימין. שצריך לשבר א\"ע במסירת נפש עבור קוב\"ה ושכינתי': ", + "קונטרס אחרון
שהוא בן עוה\"ב. בספר פורת יוסף כתב בשם הגאון מוהר\"א מבראד דמה דאיתא בש\"ס כל האומר תהלה לדוד ג\"פ בכל יום מובטח לו שהוא בן עוה\"ב. היינו שאינו אומר רק ג\"פ ולא יותר שאינו שונה בשביל חסרון כוונה. וע\"ד שאמר הבעש\"ט זלה\"ה דהחוזר ושונה בשביל חסרון כוונה כאלו ח\"ו ממעט במציאותו ית' כי אין לך דבר שלא יהא בו מציאות השם יתברך אפי' במחשבה חיצונית שם יש ג\"כ ניצוצות קדושות ובאת המחשבה כדי להעלותה. ואם יחזור ויאמר פעם שנית אז הוא יורה שבפעם הראשון לא הי' שם שום מציאות השם והרי הוא מקצר במציאות השם גלל כן לא יאמר פעם שנית.
ובספר בנין יהושע פירש בשם הרב הצדיק הקדוש מוהר\"ר מרדכי מטשערנאביל זצוק\"ל הזוהר בגין דאיהו חד איהו בלא וא\"ו הה\"ד קרוב ד' לכל קוראיו לכל אשר יקראוהו באמת. כי בכל הקפיטל של תהלה לדוד יש בכל פסוק וא\"ו כמו ארוממך אלוהי המלך ואברכה שמך לעולם ועד. בכל יום אברכך ואהללה שמך לעולם ועד. גדול ה' ומהולל מאד ולגדולתו אין חקר. וכן היא בכל הפסוקים. לבד מהפסוק הזה קרוב ה' לכל קוראיו אין שם וא\"ו באמצע הפסוק. והענין הוא כי הוא\"ו הוא ריבוי כי כל השבחים שבאשרי יכול האדם לומר גם לפני מלך בו\"ד אך השבח של הפסוק קרוב ה' לכל קוראיו. היינו לכל קוראיו בפעם אחת זה א\"א למלך בו\"ד דאם ארבעים אנשים יבקשו בפ\"א כ\"א מבוקשו זה יבקש פרנסה, וזה שיעזרוהו משונאיו וכדומה, א\"א למלך שישמע לכולם בפ\"א אבל הקב\"ה יכול לשמוע מכל העולם את בקשותיהם בפ\"א אף אם הם שונות זו מזו. ומשום זה לא כתיב וא\"ו בהפסוק דקרוב ה' לכל קוראיו דלא שייך בזה שום ריבוי. וזהו פי' הזוה\"ק בגין דאיהו חד איהו בלא וא\"ו הה\"ד קרוב ד' לכל קוראיו לכל אשר יקראוהו באמת. כלומר בגין דאיהו חד. אחד יחיד ומיוחד שרק הוא יכול לעשות דבר אשר מלך בו\"ד אין ביכולתו לעשות זאת. איהו בלא וא\"ו ומפרש מהו הדבר הה\"ד קרוב ה' לכל קוראיו ביחד לכל אשר יקראוהו באמת:
ובספר תשב\"ץ סי' רנ\"ה כתב באשרי תמצא בכל פסוק לאחר האתנחתא וא\"ו חוץ משני פסוקים חנון ורחום. וקרוב ה' שאין בהם וא\"ו אחר האתנחתא וסימנך ח\"ק בגימט' גיהנם ורמז לך שכל האומרו שלשה פעמים בכל יום אינו רואה פני גיהנם:
ובשם הבעש\"ט זי\"ע שפי' הפסוק רצון יראיו יעשה*ראיתי בכתבי הג' הק' המפורסם מהר\"ש מבעלז זצוק\"ל (פ' חוקת) שכ' וז\"ל כשיש לאדם יראה ופחד מאתו יתברך אז ממילא הקב\"ה עושה רצונו וחפצו וזה הוא אפי' ברחוק כמה מאות פרסאו' כשהצדיק מתפלל בביתו הקב\"'ה עושה רצונו. ויש שצריך לבוא אל הצדיק כשיש התדבקות כח הסט\"א חלילה אז הם צריכים לבוא אל הצדיק להסתכל בפניו כמו שידוע שיש נשמות שמזיקים בורחים מאתם אבל אין הצדיק צריך לעשות שום דבר רק הקב\"ה עושה רצונו. וכך שמעתי ממורי ר' יצחק מלובלין שאמר על ותגזור אומר ויקם לך דמצינו דהמלאך נקרא עומד לשון קם וכשהצדיק אומר דבורים קדושים מאותן דבורים נבראו מלאכים וזה ותגזר אומר שתאמר דבורים קדושים ויקם לך יהא נברא מזה מלאכים ע\"כ. ואם יש בפיו של הצדיק שיברא מלאכים מכ\"ש שנעשה כל עניני עולם עפ\"י דבוריו וא\"צ לעשות שום עשי'. ולא כמו שיש אנשים שוטים שבעולם שמשתמשים בשמות הקדושים. וזה ידוע דהשורש של השמות הם ע\"ב שמות הגם דיש שמות אין שיעור מ\"מ השורש הם ע\"ב והשם האחרון מע\"ב שמות הוא מו\"ם ומרומז שע\"י שמות הקדושים נפרד מהאדם כל מום. ומרומז עוד שאם עושה ח\"ו שלא על השלימות מתדבק בו כל מום כמבואר בספרים כו' והי' צדיקים שלא רצו אף להתפלל בעדם כלל וכלל שלא יטריחו עבורם להש\"י וכך שמעתי שאבי זקני ר' אלעזר אבד\"ק אמשטרדם פעם א' בא אצלו בן אחותו עם חולאת ר\"ל ואמר לו שיעשה לו פעולה מחמת שהוא קרובו והשיב לו שכל ימיו לא התפלל אף בעדו רק הקב\"ה מעצמו עושה רצונו וחפצו. הגם שאין בדור הללו כך מ\"מ בזה צריך עכ\"פ ליזהר מאד מאד כלא להשתמש חלילה בשמות הקדושים והבורא מעצמו בודאי יעשה רצונו. וע\"ל בהשמטה לסעי' תרפ\"א בד\"ה ובספר: הכוונה כי לפעמים האדם מבקש ומתפלל על דבר שהוא לרצון לו והשי\"ת צופה ומביט אחרית הדבר מראשיתו כי ברבות הימים יצמח מזה דבר שהוא לא טוב עכ\"ז רצון יראיו יעשה תיכף. וגם אח\"כ בבוא הדבר שהוא לא טוב גם אז ואת שועתם ישמע ויושיעם להפכו לטוב." + ], + [ + "טעם. למה כופלין בפסוק כל הנשמה וכן ה' ימלוך לעולם ועד. לפי שכל הנשמה הוא סוף פסוקי דזמרה. טור שם. וכן ה' ימלוך לפי שהוא סוף השירה. אבודרהם.", + "קונטרס אחרון
סוף פסוקי דזמרה. נוהגין לעמוד כשאומרים ברוך שאמר. ויברך דוד. וישתבח. מפני שהם עיקר השבחים (לבוש סי' נ\"א העי' ט') כשמגיע לועתה אלהינו מודים אנחנו לך לא יכרע ולא ישתחוה דהכריעה אין כאן מקומה (שה) וכן הכורע בוכל קומה לפניך תשתחוה או בולך לבדך אנחנו מודים או בהודאה דהלל וברכת המזון הרי זה מגונה כיון שלא תקנו חכמים לכרוע באותן המקומות הוי יוהרא. שם סי' קי\"ג סעי' ג'. ועי' קו\"א בהשמטה לסעי' ע\"ט. " + ], + [ + "עוד טעם. משום דאמרינן במס' שבת יהא חלקי עם גומרי הלל בכל יום כלומר שמסיימן ספר תהלים שאמור בהו הללות הרבה ואם אינו כופל שני פעמים אינו נראה כמסיים ונראה כאלו עדיין יש אחריו פסוקין הרבה אבל עתה שמחזיר לאומרו פעם אחרת בידוע שהוא אחרון ונראה כמסיים כן מנהג בני אדם כשגומרין ומפסיקין מלקרות. שונים וכופלין מקרא אחרון זהו סימן למפסיק קריאתו. פרדס סי' ה':" + ], + [ + "עוד טעם. שכופלין ה' ימלוך לעולם ועד. משום דבסדר בשלח מן פרשת קריעת ים סוף מפסוק ויהי באשמורת הבוקר עד ה' ימלוך יש שם י\"ח אזכרות של שם ארבע אותיות והם עולין במנין בין הכל ע\"ב אותיות נגד ה' שבעים ושתים. ובפסוקי דזמרה מתחילין מויושע ונחסר ארבע שמות מן הפסוקים דקודם ויושע. ולכך כופלין ה' ימלוך ומוסיפין עוד פסוק כי לה' המלוכה כו' שיש בה שמות להשלים המנין והחמישי אינו מן המנין רק מפרש ביום ההוא יהיה ה' אחד ושמו אחד. מהרי\"ל:", + "קונטרס אחרון
ה' ימלוך לעולם ועד. בספר דברי יחזקאל פ' בשם הרב המגיד הקדוש זצלה\"ה מה שתרגום אונקלס ה' מלכותי' קאים וכו' בלשון הוה. דהתרגום אינו מפרש לשון המקרא רק מפרש תוכן הענין. דמקרא נקרא בתי' מגולה. והתרגום נקרא בחי' הסתרה בחי' אחוריים. ולכן בקרא כתיב ימלוך בלשון עתיד כיון דעתה אינו בהתגלות רק דעתיד הוא למלוך בהתגלות כמ\"ש והי' ה' למלך על כל הארץ וגו'. אלא דבאמת גם עתה ומלכותו בכל משלה רק שאינו עוד בהתגלות. לכן מפרש התרגום מלכותי' קאים בל' הוה.
ובספר לב שמח מהרב הצדיק הקדוש מאלעסק זצוק\"ל (בשלח) כתב בשם חותנו הגאון הק' מהר\"ש מבעלז זללה\"ה מה שאמרה מרים שירו מחמת שהי' עיכוב מהמלאכים שבקשו לומר תחלה אמר הקב\"ה יקדימו בני תחילה ולכך אז שר לא נאמר אלא ישיר. שהקב\"ה אמר שישיר משה וב\"י תחלה כמבואר במדרש. וזה שאמר דוד המע\"ה קדמו שרים אלו ישראל אחר היינו אח\"כ נוגנים המלאכים. בתוך עלמות תופפות אנשים אמרו ג\"כ קודם המלאכים. שהם אמרו באמצע. ולכך אחר השירה של האנשים בקשו המלאכים לומר שירה אמרה מרים להנשים שירו להשם. היינו אתם תיכף כי גאה גאה ואין המלאכים יש להם כח זה מה שהשירה פעל של משה וישראל ע\"כ ובס' אורח לחיים כתב דע\"כ לקחה התוף בידה וכן כל הנשים כי קול באשה ערוה וע\"י קול התוף לא ישמע קולן:" + ], + [ + "טעם. שבחרו בחצי קדיש אחר פסוקי דזמרה ואחר תפלת י\"ח ואחר תהלה לדוד במנחה ואחר קריאת התורה בב' וה'. ולא בקדיש שלם בלא תתקבל כמו שאומרים ק\"ש בלא תתקבל אחר פסוקים או הגדה. משום דכללא הוא כ\"מ שאומרי' בשביל פסוקים או הגדה אומר ק\"ש משא\"כ כשאומר החזן להפסיק בין פסוקי דזמרה שנשלמו כאן ואחר ש\"ע שיהא מצוה בפ\"ע ואחר תהלה לדוד במנחה שכל האומר תהלה מובטח כו' ואומרים דרך תחנה לא כקורא בתורה אומרים רק חצי קדיש. ואחר קריאת התורה בב' וה' אעפ\"י שקורא בתורה מ\"מ מצוה ותקנת עזרא אנו אומרי' רק חצי קדיש מה\"ט דאמרן. ודע דלעולם אומרים ח\"ק אחר קריאת ס\"ת אף בשבת במנחה ותענית ציבור במנחה כי הקדיש שאומרים קודם תפלת ר\"י על העמוד קאי לס\"ת והא דא\"א על הבימה במנחה. כדי שידעו העם מתי יתחילו ש\"ע משא\"כ כשאומר אשרי בקול רם. ובשבת שאומרים ח\"ק על הבימה ג\"כ. כדי להפסיק בין ז' קרואים למפטיר. פ\"מ סי' נ\"ה סק\"א:", + "קונטרס אחרון
ואחר תפלת י\"ח. ובענין מה שאומרים העולם שא\"צ לפרוס על שמע ביום קריאת התורה כתב בספר הדרת קודש שראה אצל הרב הצדיק הקדוש מוויזנצא זצוק\"ל שציוה לומר ח\"ק וברכו קודם חזרת התפלה עבורו ביום קה\"ת:
עוד כתב שם שפ\"א נסע בצוותא חדא עם הרב הצדיק הקדוש משינאווא זצוק\"ל לצאנז והתפלל באם הדרך ביחידות ואח\"כ באו האנשים לקבל אור פניו ציוה לומר מזמור וח\"ק וברכו ע\"ש (ועי' לבוש סי' ס\"ט ושו\"ת ריב\"ש סי' של\"ד). וכשאומר ברכו כורע וזוקף בשם. כל בו אות ז'.
וכן כתב בספר שושן סודות כשאומר ברכו ישוח ראשו. והטעם. כי הוא רוצה להמשיך השפע כו' ע\"ש. לא יהפוך פניו ממזרח עד סיום לומר ברוך ה' המבורך לעולם ועד. אור צדיקים בשם גדול אחד.
ועי' בס' ארחות חיים סי' ס\"ט בהגהות בשם תשובת רמ\"ע סי' פ\"ד דדוקא בשחרית פורסין על שמע מפני שאמרו בספרי אגדה שאין הנשמה מתיישבת עד דענו ברכו. אבל בערבית אין לפרוס.", + "ח\"ק אחר קריאת התורה. ועי' רוקח אות שי\"א דלכך אומרים קדיש אחר קריאת ס\"ת. לפי שאין לך כל דיבור ודיבור שבתורה שאין בו שם המפורש שאין אנו יודעין. לפיכך צריך להקדיש על אותו השם." + ], + [ + "טעם. שתקנו לומר קדושה ביוצר אור. כדי להוציא מלבם של מכחישים שאומרים עזב ה' את הארץ ונתן הממשלה לשמש ולשאר המאורות והם עושים חפצם בכל אשר ירצו. ואינו כן שאינם השמש ושאר המאורות זזים כי אם במצות בוראם יתברך שמו שהרי כל צבאות מעלה מקדישין ומיחדין אותו שהוא בורא הכל והוא מושל בכל. אבודרהם:" + ], + [ + "טעם. שאין אומרים בברכות של ק\"ש אלא קדוש וברוך ובקדושה של שמונה עשרה אומר קדוש וברוך וימלוך. לפי שברכות של ק\"ש מספרים ומגידים ענין שאופנים מקלסין בו. והוא קדוש. לעומתם ברוך יאמרו. אבל ימלוך שהוא קלוסן של ישראל אין צריכין לאומרו בזה הענין אא\"כ בקלוסן של ישראל בתפלת ש\"ע. ס' האורה:" + ], + [ + "טעם. שבערב אומרים שתי ברכות לפני ק\"ש ושתים לאחרי' ובבוקר רק אחת לאחרי' לפי שבשחרית יש מצות ציצית משא\"כ בערב. רוקח:", + "קונטרס אחרון
לפני קריאת שמע. בסידור לב שמח כתב בשם חותנו הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל טעם. שבפרשה ראשונה כתיב בכל לבבך ובכל נפשך ובכל מאודך. ובפרשה שניה כתיב רק בכל לבבכם ובכל נפשכם. לפי שרק ביחיד יש לך אדם שממונו חביב עליו יותר מגופו ולכך צריך לכתוב ובכל מאודך. אבל ברבים דרך כלל בודאי אין נמצא מדה זאת ולכך אין צריך לכתוב ובכל מאודכם כי אין זה שייך רק ביחיד וכן הוא בספר אור החיים עה\"ת (עקב).
ובספר אוהל מועד כתב בשם הרב הצדיק הקדוש מרוז'ין זצוק\"ל לפי שבפ' ראשונה הוא עול מלכות שמים שפיר החיוב בכל מאודך. אבל פ' שניה הוא עול מצות ולא שייך בכל מאודכם כי מצוה היא עד שליש במצוה והמבזבז אל יבזבז וכו'." + ], + [ + "טעם. שנוהגין ליתן ידיהם על פניהם בקריאת פסוק ראשון של ק\"ש כדי שלא יסתכל בדבר אחר שמונעו מלכווין ולפיכך נוהגין לקרות פסוק ראשון בקול רם כדי לעורר הכוונה. לבוש סי' ס' סעי' ה':*ומהנכון לישב בשעת ק\"ש. ועי' מ\"ר פ' וארא אות ו' שכתב וז\"ל רבי ברכיה משום רבי לוי אמר ישב כתיב בקש לעמוד א\"ל הקב\"ה שב אתה סימן לבניך מה אתה יושב והשכינה עומדת כך בניך יושבין ושכינה עומדת על גבן. כשישראל נכנסים לבתי כנסיות ולבתי מדרשות וקורין ק\"ש והן יושבין לכבודי ואני על גבן שנא' (תהלים פ\"ב) אלהים נצב בעדת אל. ועי' טור סי' ס\"ג שכתב וז\"ל כתב רב עמרם מי שרוצה להחמיר לעמוד כשהוא יושב ולקרותה מעומד לא יאות עביד ונקרא עבריין וצריך לגעור בו שמצותה מיושב ע\"כ. כתב המ\"א סי' ס\"ו סק\"ה דאם שמע קול רעמים יפסיק ויברך אפי' באמצע הפסיק דאם פוסק לשאול מפני כבוד ב\"ו ק\"ו מפני כבוד הקב\"ה. חוץ מפסוק שמע ישראל ובשכמל\"ו שלא יפסיק בהם כלל ע\"ש. ועי' ישועות יעקב שם סק\"ג וסק\"ד:
ועי' בכור שור (ברכות) דאין להפסיק בשום ברכה דק\"ו פריכא הוא כמ\"ש האוסרים דהעוסק בשבחו של מקום אין להפסיק בשביל שבח אחר. וטעמייהו פשוט דל\"ד לשואל מפני היראה וכבוד דאם אינו מפסיק ה\"ל מבזה את האדם הנכבד. דהא אינו עוסק בכבודו. אבל בכבוד הקב\"ה הרי הוא עוסק בי ואין זה בזיון כלל ע\"ש:
וחייב כל אדם לקוראה באימה ביראה ברתת ובזיע. ובליקוטי תורה וש\"ס מהרי\"א מס' דברים בהקדמה מביא סיפור נפלא איך שפעם אחד בא הרה\"ק רבי ר' זושא זללה\"ה אצל הרה\"ק רבי ר' שמעלקי מניקלשבורג זללה\"ה וביקש ממנו שילמד עמו השיב לו הרה\"ק רר\"ש אם אתם תלמוד עמי חכמות הנסתרות אני אלמוד עמכם נגלות התורה ואמר לו כן. ושאל אותו רר\"ש איזה לימוד הוא רוצה השיב לו רר\"ז כדרכו בקודש בענוותנותו זוסיא הוא ע\"ה גדול וצריך ללמוד משניות ויפרש לו כל תיבה בלשון אשכנז. והתחילו ללמוד מתחלת מס' ברכות ופירש לו תיבה הראשונה מאימתי (פון ווען) קורין את שמע וכו' והפיל עצמו הרה\"ק רר\"ז לארץ באימה ופחד גדול ואמר להרה\"ק רר\"ש מנין אתם יודעים שתיבת מאימתי פירושו (פין ווען) דלמא פירושו (פאר פארכט) פי' מאימת הש\"י צריך לקרות ק\"ש. אז אמר לו הרה\"ק רר\"ש למדו אתם לעצמכם כמו שאתם רוצים עכ\"ל. ונהגו לומר שמע ישראל בקול רם. כדי לעורר הכוונה בפסוק הראשון שבו עיקר הכוונה. אבודרהם: ", + "קונטרס אחרון
ואין זה בזיון כלל. ובספר אשל אברהם מהדורא תנינא סי' נ\"ו כתב דבין ישתבח ליוצר אור אומר ברכה שעל רעם וגם בהוב\"ש אומר:", + "באימה ופחד גדול. ובספר דעת משה (מטות) כתב וז\"ל במדת היראה לבד א\"א לעבדו כי חלילה הי' בטלים במציאות. וכמו ששאל אחד את הרב הצדיק מו\"ר מו\"ה זוסיא זצללה\"ה ללמדו איך לעבוד ד' ביראה. והוריד הרב בידו ונפל אותו האיש על פניו ארצה. ולא יכול לקום על עמדו מגודל היראה עד שהניף הרב ידו אזי קם על עמדו. רק צריך לצרף מדת אהבה בכדי שנוכל להיות קיימים ותתקיים נפשנו בקרבינו.
ובספר זרע קודש (תצוה) כתב בשם הגאון הקדוש מהר\"ש מאסטראפאלי זצוק\"ל כי אהבה ויראה מצטרפין אותיותיהם חצי תיבה מזו והראש התיבה. וכן מזו תצרפם. וכן חצי השני מב' תיבות תצרפם. ויהי' ג\"כ צירוף יראה אהבה. ובספר בני יששכר כ' בשם תלמידי הבעש\"ט זצוק\"ל האדם א\"צ לטרוח רק אחר הירא\"ה ואהב\"ה תבוא לו ממילא מן השמים כי דרכו של איש לחזור אחר אשה אשת חיל יראת י\"י:
ובספר מאור עינים (שמיני) כ' בשם הבעש\"ט ז\"ל שכל הפחדים אפילו בבעלי חיים המגיע לאדם הוא כוונת השם ב\"ה להפחידו כדי שיזכור לירא את השם. ואם האדם חכם ומתבונן בזה אז אין שום דבר המפחידו להרע לו מחמת שבתחילה היתה כוונת השם ב\"ה להפחידו לא משום שיענשו ע\"י הפחד. כ\"א שמפחד זה יבא לירא ולפחד מהשם. וכן יעשה האדם. אבל אם האדם לא יתבונן בזה ולא יפחד וירא מהשם אז בא עליו הרעה שהי' מפחד ממנו. וזהו אשרי האדם מפחד תמיד. היינו שבכל הפחדים המגיעים עליו עי\"ז הוא ירא מהשם ומפחד ממנו תמיד ואז אשרי לו:
ובספר אמרי צדיקים מהרב הצדיק הק' מוהר\"ר דוב בער ממעזריטש זצוק\"ל זי\"ע כתב משל ע\"ז לאיש חיל שבאו לקראו אל המלך. החכם אינו מדבר עם השליח כלל. והשוטה התחיל לשחק עמו ולשטות ולהבל יגיעו. כך כל הדברים הבאים להאדם הן יראה הן אהבה ילך להמלך ית\"ש." + ], + [ + "עוד טעם. שנוהגין בק\"ש ליתן יד ימין על פניו ולהעצים עיניו מראות. הוא בחינת מיתת הצדיקים כי סומא הוא כמת ומוסרים נפשם בקדושת יחודא עילאה. בשם הרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מקאסיב זצוק\"ל:*וטעם שצריך לסתום העינים בשעת התפלה. כלומר כאלו נפטר מהעולם והוא לפני המלך. חרדים:
ועיין באה\"ט סי' צ\"ה סק\"א בשם שכנה\"ג שכתב אני שמעתי שכל מי שאינו עוצם עיניו בשעת תפלת י\"ח אינו זוכה לראות פני שכינה בצאת נפשו. כתב בס' החסידים אל תמהר להוציא דבריך מהר מפיך ואם תרצה לפרנסה אל תשים לבך רק לאותו ברכה לברכת השנים. או אם יש לו חולה רק לברכת חולים. מפני שאומרים עליך למעלה זה פלוני סיפר שאין צריך אלא זאת. לכן תכוין כל הברכות ואל תשים לבך רק לבקשות:
ובסי' תשס\"ח כתב דהקורא בבהכ\"נ ויעבור בקריאת התורה אין לחשוב לשון רחמים על העולה השרוי אצלו. אלא קורא בתורה לפניו ית'. אבל אם יאמרו הצבור פסוק זה אז העולה יכול לכוון על מה שרוצה כאלו מתפלל יחיד על הדבר. וכן כשקורא הקללות אין לחשוב בשעת הקריאה על אותן עכו\"ם. וכן כשקורא את שמע לא יחשוב על אוהביו למען ימיכם ולא על אויביו ואבדתם מהרה אלא לא יחשוב דבר. אבל כשמתפלל יכול לחשוב כגון ברכת רפאינו יחשוב על אותו חולה שיש לו בבית או יוסיף בתפילתו יה\"ר על אותו חולה שיש. לי בבית שירפא ע\"ש ובפי' אזולאי שם: " + ], + [ + "טעם. שאנו מוסיפין בשכמל\"ו. דאמר ר\"ש בן פזי' ויקרא יעקב אל בניו ויאמר האספו ואגידה לכם את אשר יקרא אתכם באחרית הימים וכתיב הקבצו ושמעו וגו' בקש יעקב לגלות את הקץ לבניו ונסתלקה ממנה שכינה אמר ח\"ו שמא יש במטתי פסול כאברהם שיצא ממנו ישמעאל, וכיצחק שיצא ממנו עשו, אמרו לו שמע ישראל פירוש אבינו ה' אלהינו ה' אחד כשם שאין בלבך אלא אחד כך אין בלבינו אלא אחד פתח הזקן ואמר ברוך שם כבוד מלכותו לעולם ועד. וזה שאמר פעם שנית ושמעו אל ישראל אביכם כלומר מאמר זה שהוא ברוך שם כבוד מלכותו כו' יהא קבלה בידכם. וענו ואמרו כן אמרי רבנן היכי נעביד נמרי' לא אמרי משה לא נמרי' אמרי יעקב התקינו שיהי' אומרים אותו בחשאי. פסחים דף נ\"ו ע\"א:", + "קונטרס אחרון
אמרי יעקב. להבין למה אמרה יעקב ולא אמרה משה ולהבין המשל הנאמר שם משל לבת מלך שהריחה ציקי קדירה, תאמר יש לה גנאי, לא תאמר יש לה צער, התחילו עבדי' והביאו לה בחשאי. איך המשל דומה לנמשל דמה צער יש לנו בהעלמו ומה גנאי יש לנו באמירתו אבל הענין הוא כי אמרו (חולין דף צ\"א) חביבין ישראל יותר ממה\"ש דמה\"ש מזכירין את השם אחר ג' תיבות וישראל אחר שני תיבות*ובספר תפארת יהונתן כתב על פסוק ויאמרו לאמר. וז\"ל איתא בגמ' מה לאמר. דהיינו משה אמר אשירה וישראל אמרו נמי אשירה אות באות כפי מה ששמעו ממשה. ונראה לתת טעם. דאיתא דישראל אינם רשאים להזכיר את השם רק לאחר ב' תיבות כגון שמע ישראל ואח\"כ השם. אבל המלאכים אינם רשאים להזכיר את השם רק אחר ג' תיבות כמ\"ש קדוש קדוש קדוש ה' צבאות. ופי' האריז\"ל לא דכל כתות מלאכים אומרים ג\"פ קדוש. רק ג' כתות מלאכים אומרים שירה וכל אחת אומרת פעם אחת קדוש ושומע כעונה והוי כאילו כת אחת אומרת ג\"פ קדוש. וזה דקא קשיא ליה לגמרא האיך אומרים אשירה לה' ומזכירין את השם אחר תיבה אחת ולכך אמרינן דמשה אמר אשירה וישראל ג\"כ אמרו תיבת אשירה ושומע כעונה והוי שפיר אחר ב' תיבות:
ובספר הגהות מהרצ\"א כתב על מ\"ש בזוהר ואתחנן דף רס\"ז ע\"ב כל עצמותי תאמרנה י\"י מי כמוך וכו' האי קרא בזמנא דקוב\"ה זמין לאחייא מתייא וזמין קוב\"ה לאתקנא גרמו כדין זמינין אינון למימר שירתא וכו' י\"י מי כמוך ודא שירתא מעליא ממה דאמרי ישראל על ימא. דהא אינון לא אדכרו שמא קדישא אלא בתר תלת מילון דכתיב אי כמוך באים י\"י והכא אינון מקדמי לשמא קדישא דכתיב י\"י מי כמוך ע\"כ. כתב שם דהנה לא יאמר אדם לי\"י קרבן. כי בהזכירו השם. דילמא יבא עתו ולא יזכה לסיים לומר קרבן נמצא שהזכיר ש\"ש לבטלה. ע\"כ יקדים לומר קרבן לי\"י. ומטעם הזה גם יוצאי מצרים לא הקדימו השם. משא\"כ עצמות האלו לעתיד הנה השי\"ת יהי' עסוק להחיותם:
ובספר קהלת משה פי' מה שאומרים בהתפלה והאופנים וחיות הקודש מתנשאים לעומת השרפים עפ\"י מה שהקשה הגמ' שם והא מלאכים אומרים ברוך כבוד ה' ממקומו ומשני ההוא אופנים הוא דאמרו ליה. אבל שרפים אומרים אחר ג' תיבות. וזהו והאופנים וחיות הקודש מתנשאים לשון מעלה לעומת השרפים ואומרים השם אחר ב' תיבות ע\"כ. ובספר אגרא דכלה (וישב) פי' מה שקראו חז\"ל פרגוד היינו בין מקום שכינת למלאכים: וישראל אומרים פעמים בכל יום ומה\"ש פעם אחת ביום. ואמרי לה פעם אחת בשבת. ואמרי לה פעם אחת בחדש. ואמרי לה פעם אחת בשנה. ואמרי לה פעם אחת בשבוע. ואמרי לה פ\"א ביובל. והענין הוא כי כפי קרבתם להקב\"ה כן ענין הזכרת השם ואמירת השירה. וישראל דבקים בה' וקרובים מאד לה', אומרים אחר שני תיבות ובכל יום פעמים אבל מה\"ש שאינם קרובים כ\"כ אומרים אחר שלש תיבות ורק פעם אחת ביום. והיותר רחוקים פ\"א בשבת. והרחוקים עוד יותר פעם אחת בחדש וכן לכלן. ולכך יעקב שראה שנסתלקה ממנו שכינה וא\"כ רחוקים עכשיו מהשכינה והשבטים לא ידעו זאת וחשבו שיש כאן השראת שכינה כפעם בפעם ואמרו שמע וגו' והזכירו השם אחר שני תיבות ויעקב הרגיש בזה וחשש אולי לא הזכירו עכשיו השם כדין לאשר כי עכשיו כאן הסתלקות השכינה ולכך פתח ואמר בשכמל\"ו כדין המזכיר ש\"ש שלא כדת. אבל בימי משה הי' השראת שכינה וכבוד ה' היה במחנה יפה הזכירו אחר שני תיבות ולא חשש לומר בשכמל\"ו. ואנן בגולה מסופקים אי נסתלק השכינה או שוכן אתנו בגולה כדכתיב השוכן אתם בתוך טמאותם. ולכך אנו מסופקים אי לומר בשכמל\"ו או לא ולכך הטיבו אשר אמרו כמשל בת מלך כו' נימרי יש לנו גנאי כי מורה על הסתלקות השכינה מאתנו ח\"ו, לא נימרי יש לנו צער כי אולי באמת אין השראת שכינה כ\"כ והזכרנו השם שלא כדת. לכך תיקנו לומר בחשאי לבל נהיה לבוז. יע\"ד ח\"א דף נ'.
ובצל\"ח פסחים דף נ\"ו כתב יש לדקדק אטו שבח אחד יש לנו שאנו אומרים מה שלא אמרו משה הלא יש כמה פיוטים שאנו אומרים שחברו הפייטנים, ולא יהיה יעקב אבינו כאחד מהפייטנים שניחוש מלומר השבח ששיבח סבא קדישא ישראל סבא עבור שלא אמרו משה, רק נראה שעיקר הקפידא שנפסיק באמצע דברי משה בשבח שלא אמרו הוא כמו בשכמל\"ו שאנו מפסיקין בו בין שמע לואהבת בזה יש קפידא שלא אמרו משה. ומזה הטעם למדתי זכות על קצת קהלות הנוהגים כשמתפללים בערב ר\"ח אחר תפילת יו\"כ קטן אומרים שמע ישראל וגו' בשכמל\"ו הכל בקול רם. וקצת קראו עליהם תגר. ואני אמרתי כיון שאין אומרים רק פסוק ראשון אין קפידא שאין כאן הפסק באמצע דברי משה עכ\"ל:" + ], + [ + "טעם. שצריך לאחוז הציצית בשעת ק\"ש ביד שמאל. כדי שיהיה כנגד לבו. רמז לדבר. והיו הדברים האלה על לבבכם והלב שבאדם הוא בצד שמאל. לבוש סימן כ\"ד סעיף ב':", + "קונטרס אחרון
ביד שמאל. בספר אשל אברהם סי' כ\"ד כתב בשם ים של שלמה יבמות לאחוז הציצית בעת קריאת שמע סביב הקמיצה דשמאל. ויש סוד עמוק בזה ע\"ש. ובספר אמרות טהורות כתב וז\"ל ראיתי בספר אור עולם שנכון לאחוז הציצית בידיו עד אמירת וים סוף להם בקעת. מצד זכות דעב\"י במצות ציצית לפניהם ולאחריהם עי\"ז הי' קריעת ים סוף וכשאני זוכר אני אוחזם עד אמירת ועוזר דלים עפ\"י הכוונה שכ' בשם האריז\"ל כידוע:
ובספר מדרש תלפיות אות כ' כתב בשם הרב הגדול המקובל האלהי כמהור\"ר אברהם היכיני זצ\"ל שיקח הציצית בידו וישים אותם נגד לבו ויעכבם שם עד שיאמר ותורתך ודברך ישים על לבו וינשק אותם*וטעם. שמנשקין הציצית בלעד קיימת. כי לע\"ד עולה ק\"ד כמספר הציצית שעולים ק\"ד. כי ארבע פעמים שמונה עולה ל\"ב. וכל ל\"ב חוטים הם שזורים. ב\"פ ל\"ב עולה ס\"ד. וחמשה קשרים כפולים בכל ציצית שהם עשרה קשרים בכל ציצית עולים ארבעים. מ' וס\"ד עולה ק\"ד באופן שתיבת לע\"ד עולה מנין הציצית. מדרש תלפיות אות כ': משום דישי\"ם בר\"ת \"יהי \"שם' \"ה' \"מבורך שהוא השם הוי\"ה הרמוז בכל ציצית. דשמונה חוטים שזורים הם י\"ו. וחמשה קשרים כפולים הרי עשרה עולה כ\"ו כשם הוי\"ה. ועי' באה\"ט סימן נ\"ט סק\"ג.
מצוה. לאחוז הציצית ביד שמאל משעה שאומר והביאנו לשלום וכו' עד לעד קיימת (אור הישר)." + ], + [ + "טעם. שאסור לברך כשלבו רואה את הערוה. משום דכי קרינן לא יראה בך ערות דבר. לדבר שהוא עיקר באדם ועיקר חיותו תלוי בו והוא הלב אבל שאר אבריו לית לן בה אבל אם אחד מאבריו נוגעין בה אסור לקרות ק\"ש או להתפלל דגזרינן נגיעת שאר איבריו משום נגיעת ידיו ע\"כ צריך להפסיקן בבגד או להרחיקם בענין שלא יגע הגיד בהם. שם סימן ע\"ד סעיף ה':" + ], + [ + "טעם. שהש\"צ חוזר ואומר ד' אלהיכם אמת. כדי להשלים רמ\"ח כנגד איבריו של אדם. כי בק\"ש יש רמ\"ה תיבות. טור סימן ס\"א. ועיין מ\"א שם ס\"ק א' שי\"ל גם בפעם הראשון אמת שלא להפריד ביניהם ואמת השני אינה מן המנין אלא נוסח ברכת אמת ויציב הוא ע\"ש.", + "קונטרס אחרון
כדי להשלים רמ\"ח בספר דגל מחנה אפרים פי' הפסוק ואתם הדבקים בה' אלהיכם חיים כולכם היום. בדרך רמז עפ\"י הידיע בק\"ש יש רמ\"ח תיבין כשמצרפין ה' אלהיכם אמת. ובזה מחיים רמ\"ח אברים של אדם בכל יום. ובזה מרומז בפסוק ו\"א\"ת\"ם אותיות אמת הדבקים בה' אלהיכם היינו כשתדבקו תיבת אמת אל ה' אלהיכם ובזה ישלים רמ\"ח תיבין דק\"ש ומזה יומשך לכם חיים כולכם היום. היינו בכל יום ויום צריך לומר כן.
ובספר לבושי מכלול סי' י\"ח כתב בשם ספר מסורת הברית על המסורה דנוהג לומר גם בק\"ש שעל המטה אמת ואמונה משום שמירה. וזה מפחד בלילות היינו בק\"ש שעה\"מ. ואמונתך בלילות בבית ה' בלילות בק\"ש שבבהכ\"נ." + ], + [ + "טעם. שיחיד הקורא אסור לו לכפול אלו הג' תיבות משום דמשמע כשתי רשויות ח\"ו כדאמרינן בב' פעמים שמע שמע ולא דמי לש\"צ שקורא אותם ב' פעמים שכן דרך הש\"צ בכמה ענינים לקרות בחשאי להוציא א\"ע ולחזור ולהשמיע לעם ע\"כ כשקורא ק\"ש ביחיד יוסיף בתחלה הג' תיבות אל מלך נאמן להשלים רמ\"ח ולא הוי הפסק בין הבוחר ובין עיקר ק\"ש כיון שהחכמים הראשונים אמרו כן לא הוי כ\"כ הפסק והוי במקום אמן שהוא ר\"ת \"א\"מ\"ן ודוקא ביחיד אבל בציבור לא יאמר כלל אל מלך נאמן כי אח\"כ הסכימו כל החכמים לבטל מנהג זה מפני שהוי הפסק בין הבוחר ובין עיקר ק\"ש וכדי להשלים הרמ\"ח תיבות תקנו כשיקראו הציבור עם הש\"צ מסיימין בחשאי אני ה' אלהיכם אמת ואח\"כ יתחיל הש\"ץ פעם שנית בקול רם ה' אלהיכם אמת וכל הציבור שומעים ושומע כעונה וישלימו לרמ\"ח תיבית. לבוש סי' ס\"א סעי' ד'. ועי' שערי תשובה שם דהב\"ח ופר\"ח הסכימו להירושלמי שאם קורא ביחיד שרי לי' למכפל ה' אלקיכם ושמעתי שכ\"כ מהרח\"ו זצ\"ל דנהג כן רבינו האר\"י ז\"ל ע\"ש:", + "קונטרס אחרון
וישלימו לרמ\"ח תיבות. אם קורא ק\"ש ובאמצע קריאתו אומר החזן ה' אלהיכם אמת יכול הוא לשתוק ולכוין למה שאומר הש\"ץ ושומע כעונה. ואף אם לא התחיל ק\"ש עדיין רק סיים הבוחר בעמו ישראל וכו' ושומע מן הש\"ץ תיבות הללו ה' אלהיכם אמת מהני כמו אמירת אל מלך נאמן ועדיף מיניה. ספר החיים סי' ס\"א. ועי' שערי תשובה שם סק\"ב:" + ], + [ + "טעם. שנוהגין שהרב בעיר קורא בקול רם פרשת ציצית שהוא יציאת מצרים. משום דיציאת מצרים דאורייתא ולאו כל אדם יכוין בקריאתו לכן הרב אומר בהגבהות הקול לעורר הכוונה. כרם שלמה בשם ספר אחד:*ויש סמך לזה מלשון המשנה ברכות פ\"ק מזכירין יציאת מצרים כו' ולא קתני זוכרין י\"מ כו' והלשון הפעיל מורה על האחרים דהיינו שמחויב להזכיר לאחרים. ולפ\"ז לא יפה עושין אשר רק אומרים ב' או ג' תיבות בקול רם. שם:
ובענין כוונת התפלה כתב בספר עבודת ישראל (פ' מצורע) וז\"ל שמעתי אומרים שהרב הקדוש מוהר\"ר גרשון אמר פעם אחת למורנו הריב\"ש ז\"ל בזה\"ל כ\"ז שאתה תוכל עוד בתפלה לומר ברוך אתה עפ\"י רצונך תדע כי עדיין לא הגעת לכוונת התפלה. כי כ\"כ צריך האדם להיות בהתפשטות עד שאפס מאתו כח ושכל לדבר התפלה ע\"כ. והדברים אמיתים אבל יש גבוה מעל גבוה אמת שהאדם מופשט מכל גשם ומכל מיני רצון ומקושר רק בבוראו ואינו יודע אפילו לדבר תפלתו מפני אימ' ודביקות. אבל מ\"מ הוא מדבר כסדר כל תפלתו כי מן השמים מרחמים עליו ונותנין לו דיבור וכח להתפלל כמ\"ש אדני שפתי תפתח וכו'.
ובספר שפתי צדיקים (בשלח) כתב בשם הבעש\"ט שאמר נס גדול כשאדם חי אחר התפלה. שלא יצא נשמתו מגודל הדביקות:
ובספר באר משה להרב הצדיק הקדוש מקאזניץ זצוק\"ל (קדושים) כתב שמעתי מפי אאמו\"ר זצ\"ל שהסידור של האר\"י זלה\"ה כל הכוונות של התפילה הנמצאים בו הי' רק מתפילה אחת של האר\"י הק' זצל\"ה ובכל יום הי' מתפלל בכוונה אחרת בבחי' מחודשת ומשונה בטעם וריח לשבח:
ובספר מאור ושמש (נצבים) כ' וז\"ל בזמנינו זה לא יתכן לאדם לכוון כוונת התפלה המסורים בידינו בסידור האריז\"ל הן מתוך הכתב והן ללמדם ולכוונם בע\"פ. וכן שמעתי מאדומו\"ר הרב הקדוש האלקי רשכב\"ה רבינו אלימלך זצוק\"ל לבל יחשוב אדם מחשבות וחשבונות כוונת השמות רק יקשר עלו ונסתרו שהוא נפשו ורוחו ונשמתו בא\"ס ב\"ה ועי\"ז הוא מקשר כל התגלות העולמות ופנימיות העולמות בו ית' וכל כך תהי' מחשבתו דבוקה בנועם ה' עד שלא יהי' לו פנאי אפילו רגע לכוין הכוונות. ואדם אשר בתפלתו בבחי' זו נעשי' הכוונות והיחודים מאליהם ע\"י תפלתו ע\"ש.
ובספר דברי שאול חידושי אגדות (ברכות נ\"ח) כתב בשם הריב\"ש סי' כ\"ו בענין המקובלים הקדושים שמחשבין הספירות ומכוונין כוונות והביא בשם הר\"ש מקינון שלאחר שלמד כל הכוונות אמר שהוא מתפלל כתינוק בן יומו:
ובספר שארית ישראל כתב שמעתי בשם הקדוש ר' ברוך ז\"ל שפי' המלות בפשוט גבוה מכל הכוונות כמו ברוך אתה ה' (גילויבט ביסטי גאט). ", + "קונטרס אחרון
ע\"י תפלתו. ובספר תולדות אהרן להרב הצדיק הקדוש מוהר\"ר אהרן מ\"מ דק\"ק זיטאמיר זצוק\"ל לימים נוראים כתב וז\"ל צריך ליזהר בכל השנה ובפרט בר\"ה ויוה\"כ להתפלל סתם בפירוש המלות ולא כאותם המתפללי מתוך סידור האריז\"ל ואינם יודעים בין ימינם ושמאלם בשום כוונה והם מכוונים כוונת זרות. רק העיקר שיהי' האדם שפל ברך ולהתפלל פשוט בפירוש המלות ולדבק עצמו אל האותיות התפלה. והאותיות עצמם הם באים למעלה ונעשים הכוונת והיחודים מעצמם. כי מי שאין לי גילוי אליהו ורוח הקודש האיך יכול לכוון בצירופים ויחודים. נמצא הכלל הוא רק לדבק עצמי אל האותיות ומהאותיות בא הארות הקדושה אל האדם ואח\"כ יכול להתפלל בדביקות ע\"ש. ובלקוטים שם כתב שמעתי מאדמו\"ר הגאון בוצינא קדישא אור עולם ז\"ל ששמות הלע\"ז הם עיקר הכוונות. וזה הדבר גדול הוא.
ובספר מגן אברהם להרב המגיד הקדוש מטריסק זצוק\"ל כתב ששמע מאביו הרב המגיד הקדוש מו\"ה מרדכי מטשערנאביל זללה\"ה שאמר בשם הבעש\"ט זצלה\"ה שאם אפי' האדם אינו יודע שום כוונה רק שהוא מתפלל להשי\"ת מחמת שהוא צוה כך להתפלל לפניו אף שאינו יודע אפילו פי' המילות עכ\"ז תפלתי בוקעת ועולה עד לרקיע. והענין הוא כי התיבות הקדושים של תורה ותפלה יש בהם קדושה עליונה מאד אם יוצאים מהגרון לש\"ש ולשם פעלם ועושין בזה תיקונים גדולים בעולמות העליונים.*ובספר מאיר ושמש (עקב) כתב וז\"ל יש כמה וכמה אנשים שמתפללים בכוונות השמות ואולם בדורות האלו אינם צריכים לזה. וכן שמעתי מאדמו\"ר בוצינא קדישא מו\"ה אלימלך זצוק\"ל שאמר שאין מתפלל עפ\"י הכוונות ומה שמתפלל בסידור האריז\"ל הוא מפני שהשם הוי' נכתב שם בכתיבה תמה והוא גדול עכ\"ל:
ובספר יסוד האמונה פי' בשם האריז\"ל הפסוק ויפתוהו בפיהם ובלשונם יכזבו לו ולבם לא נכון עמו. שהתפלה ישראלית פועלת בגבהי מרומים אפי' בלי שום כוונת הלב ודייק מלשון ויפתוה\"ו שהקב\"ה נתפתה בתפילתן של ישראל אפילו הי' רק בפיהם ולבם לא נכון עמם:
ובספר נועם מגדים (במדבר) פי' בשם מוהר\"י ז\"ל באמרם שנים שנכנסו לבהכ\"נ וקדם אחד מהם ויצא כו' דהכוונה שנים על גוף ונפש שנכנסו לביהכ\"נ להתפלל וקדם אחד מהם. היינו הנשמה השכל שיצא ושוטט בחוצות בעסקי העולם טורפין לו כו' כי נפשו בכפו בעינן:*בספר נחלי דבש (נח) כ' מה שאנו אומרים אחר התפלה יהר\"מ שיבנה ביהמ\"ק כו' ושם נעבדך כו'. היא כמו שמזמין אנשם לסעודה ובפטירתן אומר כשיגיע שמחת נישואין בני אוסיף להטיב לכם. וזה שייך אמ נותן גם כעת איזה מאכלים טובים משא\"כ אם אין נותן להם כלום כעת. רק לחם צר ומים לחץ לא שייך לומר שאוסיף להטיב לכם וכמו כן עיקר התפלה הי' בזמן ביהמ\"ק שזה שער השמים. משא\"כ בחוץ לארץ. אבל אם עכ\"פ מתפללין בכוונת הלב שייך אמירתנו יהר\"מ כו' ושם נעבדך ביראה כו'. משא\"כ אם התפלה משפה ולחוץ במעט רגע על רגל א' כו' לא שייך לדלויי פלגא:
ובפרשת (שלח) כ' שהמגיד אמר להב\"י הקדוש שבק\"ש בקדושה תשרוף כל הרהורים הבאים לך ותהי רק במחשבות קדושות כל היום ע\"ש במגיד משרים. וכתב שם וזהו ענין יונתן בן עוזיאל עוף הפורח נשרף בהבל פיו. עוף הוא הס\"א ע\"ד ובני רשף יגביהו עוף ומחשבה זרה תעופף בלב ומוח האדם שלא לרצונו והן הן ההרהורים שעליהם אמרו ז\"ל אין אדם ניצל מהם בכל יום. וזה נשרף בהתלהבות אש הקדושה דק\"ש כו' ע\"ש. ובספר בוצינא דנהורא פי' ואתה עיף ויגע וכו' ר\"ל שאין לך זריזות לתורה ולעבודה רק תמיד אתה עיף ויגע סימן הוא שלא ירא אלקים אתה.
ובספר דברי משה (בא) כתב שמעתי מפי קדשו של מורי החסיד האלהי הבעש\"ט ז\"ל שהזהיר על הזריזות והמהירות בעסק התפלה לאנשים כערכו בכדי שינצל מן מחשבות זרות ואמר בשם גיסו הרב החסיד מ' גרשון קוטבר ז\"ל שאמר משל יפה על האנשים שאינם שוהים א\"ע בזה שאינם מרגישים כלל בתפלתם אם הי' במחשבה זרה אם לאו ע\"ש:
ובספר שארית ישראל פי' הפסוק השולח אמרתו ארץ עד מהרה ירוץ דברו. השולח הוא לשון הפשטה. אמרתו הוא מלשון לבוש כידוע. והפי' הוא שמפשיט לבושי הגשמיות שלו שיש לו הזדככות החומר אז עד מהרה ירוץ דברו שיכול לאמר ולדבר דברי התפלה במהירות עכ\"ל:
כתב בספר אור המאיר (תצוה) וז\"ל שמעתי בשם הבעש\"ט זללה\"ה שהי' אומר עבירה גדולה ביד הציבור כשהש\"ץ אינו מאריך בניגונים ורוצה לסיים איזה ענין מהתפלה והם מאריכים בתפלתם ומעכבים על ידו מלהשפיע. ואם ימתין עד כלותם ויסיימו הציבור בתפלתם בין כך ובין כך יחלש המוחין אצלו ולא יהי' לו אח\"כ מוחין חזקים להשפיע אל השכינה. וא\"כ מה מאד צריכין הציבור להזהר ולהשמר שלא יגרמו ככה ח\"ו ויאבדו טובה הרבה:" + ], + [ + "טעם. שאין מברכין אקב\"ו על ק\"ש. לפי שהוא בכלל מה שמברכין לעסוק בד\"ת כי ק\"ש בכלל התורה. פמ\"ג סי' רל\"ט. וטעם שאין מברכין על התפלה. מפני שאין לה קבע דהלואי שיתפלל כל היום. אבודרהם:" + ], + [ + "טעם. שמפסיקין לקדוש ולברוך כבוד אפי' באמצע פסוק של ק\"ש. לפי שאלו השני פסוקים אמרום ישעי' ויחזקאל ששמעום מפי המלאכים. פחד יצחק בשם עטרת צבי:*ויכול להפסיק גם באמן של האל הקדוש ואמן של שומע תפלה. לפי שהם אמנים של סוף הענין. זה אמן של סוף ג' ראשונות. וזה אמן של סוף ברכות של חול. וגם הוא כללית. אבל באמן של סוף ג' אחרונות לא יפסיק. כיון שהוא עצמו יכול לאומרו אחר ברכת עצמו כשיגיע לשם. ואע\"ג שאין אנו נוהגין כן רק בברכת בונה ירושלים. מ\"מ הואיל ונאסרה שלא להפסיק לא נתירם אנחנו. וכן יכול להפסיק ולומר מודים אנחנו לך. ולא יותר. וכן בברכו יוכל להפסיק ולומר ברוך ד' המבורך לעולם ועד. לבוש סי' ס\"ו סעיף ב'. ויכול לענות אמן יש\"ר עד יתברך ועד בכלל. עי' מ\"א שם סק\"ו. וא\"ר אות ו' כתב דיענה אמן אחר שים שלום: " + ], + [ + "טעם. שצריך להסמיך גאולה לתפלה. דסמיכת גאולה לתפלה רמזה דוד בספר תהלים דכתיב (תהלים י\"ט) ה' צורי וגואלי וסמך לי' (שם כ') יענך ה' ביום צרה. רש\"י ברכות דף ד' ע\"ב. וכתב הטור סי' קי\"א יהיו לרצון אמרי פי והגיון לבי לפניך ה' צורי וגואלי היינו גאולה וסמיך לי' יענך ה' ביום צרה היינו תפלה ע\"כ. ומה שאומרים בערבית השכיבנו כיון דתקינו רבנן השכיבנו כגאולה אריכתא דמי'. ברכות שם. ועיין ט\"ז סי' רל\"ו ס\"ק ג' דמה שאומרים ברוך ה' לעולם אמן ואמן הוא ג\"כ כגאולה אריכתא ע\"ש. ומה שאומרים ה' שפתי תפתח אינו הפסק דכיון דתקינו לי' רבנן בתפלה כתפלה אריכתא דמיא. ברכות שם. ובשבת אין לחוש לסמוך גאולה לתפלה הואיל דנפיק לן מהאי קרא דיענך ה' ביום צרה ושבת לאו יום צרה הוא. אור זרוע הלכות ק\"ש בשם ר\"ת. וביו\"ט יש לסמוך משום דעיקר גאולה זו מיוסדת על גאולת מצרים כמו שיש בה בפי' ממצרים גאלתנו כו' ובמצרים היו כל הימים ימי צרה חוץ משבת שגם במצרים לא הי' עובדים עבודת פרך בשבת כמו שיסדו ז\"ל בתפלת ישמח משה במתנת חלקו כו' מ\"מ יש להחמיר גם בשבת לסמכה דהחיבור והדיבוק לעולם טוב הוא לישראל. לבוש סי' קי\"א:" + ], + [ + "טעם. שחותם בא\"י גאל ישראל ולא גואל ישראל. משום שנתקנה על הגאולה שעברה. טור סי' רל\"ו:", + "קונטרס אחרון
ועי' רש\"י מגילה דף י\"ז ע\"ב דמה שחותמים בש\"ע בברכה שביעית גואל ישראל. האי גאולה לאו גאולה דגלות היא אלא שיגאלנו מן הצרות הבאות עלינו תמיד ע\"ש. ועפ\"ז כתב בס' מדרש פנחס בשם הרב הצדיק הקדוש מקאריץ זצוק\"ל ששיבוש הוא אותן האומרים בתפלה וגאלינו גאולה שלימה. כי לא קאי על הגאולה העתידה רק מן הצרות.
ובספר לב שמח כתב וז\"ל ידוע דבכל יום ובכל שעה הקב\"ה גואל ישראל ויש כמה וכמה הדרגות בזה שמצילו מיד עשקו וג\"כ מצילו מיד היצה\"ר הרוצה לבלעו חנם ולכך אנחנו אומרים ראה נא בענינו ומהר לגאלינו בא\"י גואל ישראל תמיד בכל עת ובכל רגע ולכך אנחנו מתפללים שתגאל ג\"כ גאולה שלימה. וכך הפירוש בכל הברכות רפאינו תפלה רופא חולי עמו ישראל. הוא ג\"כ כך דתמיד אתה מרפא שלח נא עכשיו ג\"כ רפואה. וכך בכל הברכות.
ובספר אור לשמים (בחקותי) כ' וז\"ל שמעתי מרבינו הקדוש מוהרי\"י זצלה\"ה מלובלין על הגמרא כל האומר דבר בשם אומרו מביא גאולה לעולם. והתמיה נשגבה כי בגמרא מצינו ממש בכל דף שאומר התנא דבר בשם חבירו או בשם רבו ומדוע עוד לא נושענו מן הגלות. ותירץ כי הבאת הגאולה היא גאולה פרטית לאיש ישראל ממצוקותיו וזה בכלל גאולה:" + ], + [ + "טעם. שצריך אדם לאזור אזור בשעת התפלה אפי'*כתב מ\"א סי' צ\"א סק\"ה בשם מהרמ\"מ שלא ליכנס במנעלים. היינו שקורין שטיוולי\"ן בביהכ\"נ ע\"ש. ומחצית השקל שם כתב דאפשר בזמן הזה שגם לפני השררה עומדים כך עם שטיוולי\"ן ברגליהם אפשר דשרי ע\"ש. אין להתפלל כשלובשין סנדל. דהיינו מה שקורין פאנטאפלין שעי\"ז העקב מגולה ונראה בתי שוקים של פשתן. גם אין ללבוש בתי ידים שקורין הענטשו\"ך כדרך עוברי דרכים. שם. ועיין באה\"ט שם: יש לו אבנט שאין לבו רואה הערוה. משום הכון לקראת אלהיך ישראל שזה הוא הכין כשחגור אזור במתניו. נראה הוא עומד יותר זריז מכשהוא בלא חגורה וה\"מ תפלה כגון י\"ח. אבל לענין ק\"ש ושאר ברכות אין לחוש בחגורה רק שלא יהא לבו רואה ערותו שיהא לו מכנסים. טור סי' צ\"א. ועי' ב\"י ולבוש שם.", + "קונטרס אחרון
אזור בשעת התפלה.*ועי' ט\"ז סי' צ\"א בשם הזוהר ואתחנן מאן דקאים בצלותיה בעי לכסויי רישיה ועיניו בטלית של מצוה. וכן נוהגין לככות ראש עד עינים בטלית של מצוה בשעת תפלת י\"ח עי' פר\"מ שם. ועי' מ\"א סי' ח' סק\"נ וז\"ל כתוב בכוונות שהאריז\"ל הי' מכסה הטלית על התפילין ש\"ר ועי' ס\"ס כ\"ז דעכ\"'פ לא יכסה לגמרי: בספר מנחם ציון מהרב הצדיק הקדוש מנחם מענדיל מרימנאב זצוק\"ל פ' תצא כתב. כבר דברתי עם המגיד. טעם. למה הולכין בשני חגורות. ואמרתי שכך כתיב והי' צדק אזור מתניו והאמונה אזור חלציו. שכשאדם חוגר א\"ע בחגורה אחת הוא מדמה א\"ע ליוצרו שנאמר וילבש צדקה כשריון. ובהשנית אוזר א\"ע באמונה שיהי' נוכח ה' דרכו תמיד ולא ישכח את ה'. ואמת נכון הדבר כי במלבושי אבותינו מימי קדם יש על כל דבר כמה סודות ושכל עליון. כי הנה מה שאנו מברכין בכל יום מלבוש ערומים שניתן באדם שכל והוטבעה בו בושה להכלם לילך ערום. ומה טובה יש בזה הלא הי' טוב יותר אם לא מצטרכין למלבושים והי' הולכין ערומים כבהמות שאעפ\"כ חם להם ביותר. רק בלתי ספק יש בזה טובה ושכל פנימי. והמשנים מלבושיהם משחיתין הכוונה. כי אנחנו ב\"י צריכין להיות מובדלין מאוה\"ע בכל ענינינו ולא להשתוות להם בשום דבר:" + ], + [ + "טעם. שקודם שמתחילין שמונה עשרה צריך להפסיע לפניו ג' פסיעות ר\"ל ילך לאחוריו ג' פסיעות כדי שיפסיע אח\"כ לפניו ג' פסיעות. כנגד ג' הגשות שנגש משרע\"ה קודם תפלתו לתוך ג' מחיצות חושך ענן וערפל. רקח סי' שכ\"ב. וזהו ג\"כ הטעם לאחר סיום תפלת י\"ח פוסעים ג' פסיעות לאחוריו לחזור מתוך אותן ג' מחיצות. קיצור של\"ה:" + ], + [ + "טעם. שאסור להתפלל במקום גבוה. משום ממעמקים קראתיך ה'. ברכות דף י' ע\"א. וטעמא הוא שאם הוא עומד במקום גבוה הרי הוא כמחרף כלו' כאילו הוא רוצה להתקרב יותר להש\"י שהוא על השמים ואינו יודע כי מלא כל הארץ כבודו*בספר ערבי נחל פי' הפסוק ויעלו אל ראש ההר לאמר הננו ועלינו. ע\"ד שארז\"ל העומד במקום גבוה ומתפלל ה\"ז מקטני אמנה. והנה אותן האנשים שהיו מקטני אמנה דור לא הכין לבו ולא נאמנה כו' וכמבואר בפ' וינסו אותי זה עשר פעמים. לכן ויעלו אל ראש ההר אחרי ששבו בודוי לאמר לפני הקב\"ה דברים אלו: ואפי' בעומד הארץ אין דבר נסתר ממנו וזהו ממעמקים. לבוש סי' צ' סעי' א' ע\"ש. ע\"כ נהגו שהמקום שהש\"צ עומד הוא עמוק משאר הבה\"כ ואפשר דמשום הכי אמרינן בגמ' בכל דוכתא יורד לפני התיבה. ההוא דנחית. מ\"א סי' צ' ס\"ק ג'. כתב הרמב\"ם ז\"ל שלא יהא גבוה ג' טפחים ואם הי' גבוה ג' ויש בו ד' אמות על ד' אמות הרי הוא כעלייה ומותר להתפלל בו וכן אם הי' מוקף מחיצות אע\"פ שאין בו ד' על ד' מותר להתפלל שאין גבהו ניכר כיון שחלק רשות לעצמו ע\"ש:" + ], + [ + "טעם. שהמתפלל צריך שיכוין רגליו. שנאמר (יחזקאל א') ורגליהם רגל ישרה. ומתרגמינן ורגליהן רגל כוונין ירושלמי זה שעומד בתפלה צריך להשוות רגליו. טור סי' צ\"ה. והטעם לפי שכיון שעומד לדבר עם השכינה צריך לסלק כל מחשבות הגוף מלבו ולדמות כאלו הוא מלאך השרת. עוד טעם. שהוא רמז שנסתלק ממנו התנועה לברוח ולא להשיג לשום חפץ מבלעדי ה'. לבוש שם:", + "קונטרס אחרון
יש להזהיר אותן בני אדם שסומכין א\"ע בזרועותיהן על עמידתן שקורין שטענדי\"ר. כיון שצריך לעמוד לפני הקב\"ה כעבד לפני רבו באימה וביראה ובדרך זה לא יהי' יראה אלא עצלות. ולפעמים סומכין את עצמן בכל גופן אם הי' נוטלין העמוד שקורין שטענדי\"ר מתחתיה היו נופלין על פניהם. ובדרך זה לא יהיה נחשב לעמידה כלל במקום שצריך לעמוד. קיצור של\"ה. ועי' ט\"ה ת\"א סעי' תמ\"א:" + ], + [ + "טעם. שתפלת העמידה צריך בלחש. לפי שהמלאכים הממונים לקבל העמידה נקראים אזנים ואם אותה התפלה נשמעת לאזני האדם אין שומעין לה למעלה לכן צריך ליזהר. זוהר שמות דף פ\"ט:" + ], + [ + "עוד טעם. שתקנו תפלה בלחש. כדי שלא לבייש את עוברי עבירה המתוודים בתפלתם על עבירות שבידם. סוטה פ' אלו נאמרין. וטעם. למה שנהגו להתפלל בקול רם בר\"ה ויוה\"כ עי' או\"ח סי' ק\"א סעי' ג'. כיון שכלם מתוודים חטאם. ומכ\"ש למ\"ד צריך לפרט את החטא א\"כ לא יתביישו זה מזה. ובפרט שתקנו בדרך א\"ב*בספר בני יששכר כתב רמז לזה בתורה כתיב והתוודו את עונם. רצ\"ל יתוודו. דרך א'. ודרך ת': וכלם אומרים כאחד ולא שייך ביוש שוב מותר להתפלל בקול רם דברי שאול על חידושי אגדות יומא:" + ], + [ + "עוד טעם שתפלת העמידה צריך בלחש. משום דאם יתפלל בקול רם הרי הוא מראה עצמו שהוא מקטני אמונה שאינו מאמין שהקב\"ה שומע בלחש. ואין תפלתו מתקבל. אבל בר\"ה ויו\"כ יכול להתפלל בקול רם. משום דבר\"ה ויו\"כ הוא נקרא מלך יושב על כסא דין ומשל לאחד שנתחייב הריגה למלכות צועק אל המלך הושיעה ועשה לי חסד. כן אנו צועקים בקול רם להקב\"ה שישפוט אותנו לרחמים ויזכרנו לחיים טובים. ולכך ג\"כ אומרים המלך הקדוש המלך המשפט אבל בשאר ימות השנה נקרא האל הקדוש לכן יתפלל בלחש כי אל דעות ה' ולו נתכנו עלילות ומחשבות כל אדם. ספר הגן ודרך משה:*ובזה יובן הפסוק בתהלים הקשיבה לקול מלכי ואלהי כי אליך אתפלל. ר\"ל כשאתה מלכי דהיינו בר\"ה וי\"כ שנקראת מלך הקשיבה לקול שועי לתפלתי שאני מתפלל בקול רם. אבל ואלהי כשאתה נקרא האל הקדוש. אליך לבד אתפלל בלחש ולא צריך לשמוע שום אדם אלא אתה לבדך. שם: " + ], + [ + "עוד טעם. דזיל בתר טעמא למה לא יתפלל בקול רם. מפני שאז אינו מאמין בהקב\"ה שהוא יודע מחשבות אבל אם הוא מודה בזה בהתחלתו יכול להתפלל בקול רם. ואפשר לזה תקנו חז\"ל בנוסח התפלה של ר\"ה ויו\"כ לפניך נגלו כל תעלומות והמון נסתרות ואתה יודע רזי עולם ותעלומות סתרי כל חי. וא\"כ אנו מודים שהקב\"ה יודע מחשבות לכן אנו מתירין להתפלל בקול רם. שם:*ובזה יובן הפסוק (בהעלותך י\"ב) ויצעק משה אל ה' לאמר. וא\"ת הלא אסור להתפלל בקול רם. ומתרץ הפסוק אל נא רפא נא לה. ר\"ל שלא הזכיר שם מרים רק אמר לה בנסתר ובזה הודה שהקב\"ה יודע מחשבות ויודע על מי שהוא מתפלל. וגם יובן בזה פרש\"י בפרשת ביכורים וענית ואמרת לשון הרמת קול. וגם ונצעק אל ה' וגו' לטובה. וא\"ת הלא אסור להרים קולו. ומתרץ רש\"י ארמי אובד אבי וגו' ובשביל שחשב לעשות חשב לו המקום כאלו עשה. ר\"ל שהוא מודה שהקב\"ה יודע מחשבות לכן יכול לומר בקול רם. וזו הוא הכוונה בסוף תפלת הקנה שועתנ\"ו קבל ושמע צעקתינ\"ו. יודע תעלומו\"ת. שם: ", + "קונטרס אחרון
רפא נא לה. בספר נחלת יעקב פי' מה שביקש משה אל נא רפא נא לה. ע\"ד שאנו מתפללים רפאנו ה' ונרפא. כי ענין הרפואה הוא בשני אופנים אם הקב\"ה מרפא בעצמו ולא ע\"י שליח אזי רפואה היא לגמרי אבל הרפואה ע\"י שליח אז מוכרח החולי ההוא לבוא על איש אחר. וזה שביקש משה אל נא רפא נא לה. שהקב\"ה ירפא אותה בעצמו ולא יצטרך צרעתה לבוא אל אדם אחר:
ובס' בני יששכר כ' בשם הזוהר עז\"ה הנה מה שאנו אומרים רפאנו י\"י וארפ\"א (ירמי' י\"ז) ל\"ל למימר וארפא. כי כשהרפואה באה ע\"י רפא\"ל וסייעתו הנה הוא מלאך לעשות שליחותו ורצון קונו. הנה רפואתו אינה בטוחה לעולמי עד*בספר צמח דוד להרב הצדיק הקדוש מדינוב זצוק\"ל פי' עד\"ז. הפסוק כל המחלה אשר שמתי במצרים לא אשים עליך כי אני ד' רופאך. והנה לכאורה אם לא ישים מאי צורך לרפואה. רק כי ידוע דרכי הרופאים כאשר באו לחולה עשיר אם ירגישו לקבל מעט מעות בעד טרחתם לא יעשו לו תיכף תרופה לחליו. רק אדרבה יתנו סמים כאלה להגביר חליו כדי שירויחו בזה בעד שכר טרחתם הרבה. ויש מלכים ושרים שיש להם רופאים מומחים והם יתנו להרופאים שכירת כל שנה הן אם יצטרך להם והן אם לא יצטרכו אינם מנכים להם דבר:
והנה בודאי הרופאים כאלה באים בכל פעם אליהם לדרוש שלומם ומזהירה אותה את זה תאכלו ואת זה לא תאכלו כדי שלא יבואו לחולאת ואפילו אם יזדמן לפעמים שפתאום נחלה השר בא אליו תיכף הרופא שלו ועושה כל תחבולות והמצאות לפי שכלו שירפא אותו תיכף כי מה לו אם יהי' מוטל בחליו כי לא יוסף לו על שכרו. וזהו ג\"כ כל המחלה אשר שמתי במצרים לא אשים עליך כי אני ד' רופאך: כי רצונו ומאוייו לעשות עוד רצון קונו בשליחות. משא\"כ כשהרפואה הוא ע\"י השי\"ת בעצמו היא רפואה בטוח לעולמי עד. וז\"ש רפאינו י\"י. אתה בעצמך. וארפא. רפואה עולמית*ובספר בחיי (משפטים) כ' דמה שאמרו רז\"ל ורפא ירפא מכאן שנתנה רשות לרופא לרפאות. לא אמרו אלא במכה שבחוץ שהכתוב מדבר בה. אבל חולי מבפנים איך זה תלוי ביד הרופא אלא ביד הרופא כל בשר אשר בידו נפש כל חי. ועי' מטה משה פי\"ג בענין רפואות מה שכתב בזה:
ובשם הרב המגיד הגדול ממעזריטש זצוק\"ל שאמר דעם הרופא היותר מומחה בא המלאך רפאל בעצמו ובכבודו. והסביר הענין כי הרופא הקטן כשאין אתו יודע עד מה שולח לרופא בעיר הגדולה. ואם גם הוא אינו מבין יסוד הרפואה שולח לעיר גדולה ביותר להתוועד עם כמה רופאים עבורו. וכשרואה גם הוא שאין תרופה למכתו והוא כמשיב השי\"ת יעזור לך. ואז כשמוסר הרפואה אליו ית' ישלח דברו וירפאהו: . בני יששכר.
ובסי' בוצינא דנהורא פי' רפאנו ה' ונרפא. כי בזמן החורבן אין השם שלם שנאמר כי יד על כס י\"ה. וזה שאנו מבקשים רפאינו ה'. תרפא לנו את ה' ונרפא ממילא." + ], + [ + "טעם. שאנו אומרים אלהי אברהם אלהי יצחק ואלהי יעקב. ועוד למה אנו אומרים גבי יעקב ואלהי בוי\"ו ולא גבי יצחק. משום דמצינו דאמר דוד לבנו (דברי הימים כ\"ח) ועתה שלמה בני דע את אלהי אביך ועבדהו. פי' שאין לאדם להאמין באלהי מצד מנהג אבותיו כי זה מנהג האומות אלא מצד החקירה. ע\"פ תורתינו הקדושה שהוא אל הבורא יתברך ויתעלה שמו ולכך אמר דע את אלהי אביך מצד החקירה ומצינו באברהם שהוא הי' חוקר ראשון אלהותו והוא הודיע אלהותו בעולם כי בימיו היו עובדים לעכו\"ם ואם היינו אומרים אלהי אברהם יצחק ויעקב הייתי יכול לומר שאברהם הי' חוקר ראשון שחקר אלהותו ויצחק ויעקב בניו סמכו על אמונת אבותם ומנהגם. ולכך אנו אומרים אלהי אצל כל אחד ואחד כדי להודיע שכל אחד מצד עצמו עמד על החקירה ומצא. שאין אחד אלא אלהינו והוא חיזוק אמונתינו הקדושה. ומה שאנו אומרים ואלהי בוי\"ו אצל יעקב. ע\"פ סוד יש טעם גדול ואין לנו עסק בנסתרות כי אין אתנו יודע עד מה. עי' בזוהר פ' וארא. שו\"ת פנים מאירות ח\"א סי' ל\"ט:", + "קונטרס אחרון
ולא גבי יצחק. ראיתי בשם א' קדוש שפי' המדרש פליאה על הא דכתיב אלהי אברהם אלהי יצחק ואלהי יעקב. מפני מה לא נאמר אלהי ישראל הה\"ד לולא ד' שהיה לנו יאמר נא ישראל. כי בתיבות האלו יש כ\"ו אותיות כמנין שם הוי\"ה ב\"ה. וזהו לולא ד' שהיה לנו שצריך להיות אותיות כמנין שם הוי\"ה ב\"ה יאמר נא ישראל אזי מהראוי לכתוב אלהי ישראל. וזה שנאמר בהפטרה למה תאמר יעקב ותדבר ישראל. היינו למה כתיב אלהי יעקב ולא אלהי ישראל. ותירץ נסתרה דרכי מה'. היינו באם שנאמר אלהי ישראל אזי לא יהי' אותיות כמנין שם הוי\"ה ב\"ה ?
וכשמתחיל ואומר בא\"י אלקינו כו' אחז\"ל ישחה ויכניע לפני מלכו ית'. וכן כשמסיים הברכה ראשונה ויאמר בא\"י מגן אברהם יחזור וישחה. וכן כשיגיע למודים ישחה בתחילתה וסופה ובשאר ברכות בתחילתן וסופן לא ישחה. והטעם. מפני דהכי קים להו לחז\"ל שכן הוא טכסיסו של מלך בשר ודם כשמבקשין ממנו צרכיו. שוחין לפניו בתחלת שבחו פעם או שתים. וכן כשרוצין לסיים ולפטר ממנו. ומלכותא דרקיעא כעין כו' לכן תקנו לעשות כן לפני השם ית' והמשנה ממנהג טכסיסו של מלך ב\"ו הרי זה מגונה ויוהרא הוא. כלומר שמחזיק עצמו יותר כפוף ונכנע יותר מכל אדם כו' וקבעו מקומות שיש לשחות בהן כדי שישחו כולם במקום א'. לבוש סי' קי\"ג סעי' א'. ועי' ט\"ה ח\"א סעי' נ\"ב בהשמטה." + ], + [ + "טעם שתקנו י\"ח ברכות. עיין בשבילי הלקט שכתב מצאתי אגדה י\"ח ברכות של תפלה הי' מתוקנים זו אחר זו ואנשי כנסת הגדולה כללום ותקנ' כסדרן כשניצל אברהם מאור כשדים פתחו מלאכי השרת ואמרו מגן אברהם. כשנעקד יצחק אמרו מחיה המתים. כשבא יעקב ופגע בשערי רחמים והקדיש שמו של הקב\"ה אמרו האל הקדוש. כשלימד גבריאל את יוסף ע' לשון אמרו חונן הדעת. כשעשה ראובן מעשי בלהה ונקנסו עליו מיתה ושב בתשובה וחיה דכתיב יחי ראובן ואל ימות אמרו הרוצה בתשובה. כשעשה יהודה מעשי תמר ואמר הוציאוהו ותשרף ואמר צדקה ממני ונסלח לו אותו עון אמרו חנון המרבה לסלוח. כשאמר הקב\"ה במצרים לישראל וגאלתי אתכם אמרו גואל ישראל. כשריפא רפאל את אברהם אמרו רופא חולים. כשזרע יצחק ומצא ק' שערים אמרו מברך השנים. כשבא יעקב למצרים ונתקבצו השבטים עם יוסף אמרו מקבץ נדחי עמו ישראל. כשאמר הקב\"ה למשה ואלה המשפטים אמרו מלך אוהב צדקה ומשפט. כשטבעו המצרים בים סוף אמרו שובר אויבים ומכניע זדים. כשאמר קב\"ה ליעקב. ויוסף ישית ידו על עיניך ובטח על דברו ואח\"כ נתקיים אמרו משען ומבטח לצדיקים. כשבנה שלמה בהמ\"ק אמרו בונה ירושלים*עי' הלק\"ט ח\"א סימן קפ\"ו דבבית שני לא היו משנים מן הנוסח והכל הי' אומרים. והי' מצפים למלך המשיח וקבוץ גליות ומלכות בית דוד ונענשו בני חשמונאי על שלא החזירו העטרה ליושנה: כשעברו ישראל בים סוף ואמרו שירה אמרו מצמיח קרן ישועה. כשנאנחו ישראל ויזעקו וישמע ה' נאקתם כדכתיב וישמע אלהים את נאקתם אמרו שומע תפלה. כשירדה שכינה במשכן אמרו המחזיר שכינתו. כשהכניס שלמה הארון לפני ולפנים ונענה נתן הודאה ושבח אמרו הטוב שמך ולך נאה להודות. כשנכנסו ישראל ונתקיים להם ונתתי שלום בארץ אמרו המברך את עמו ישראל בשלום ע\"כ. ועי' טור מן סקי\"ד עד סי' קכ\"ב למה תקנו על זה הסדר:", + "קונטרס אחרון
מצמיח קרן ישועה. בברכת את צמח כתב בש\"ע האריז\"ל וז\"ל תכוין במלת צמח לשם הוי\"ה אהי\"ה הוי\"ה אדני. באומרך לישועתך וגו' תכוין למה ששואלין לאדם לאחר מיתתו ציפ\"ת לישועה. וכן בברכה זו תכוין שאתה מן המקוים ומצפים לישועתו ית\"ש. ולכן אנו מכוונים כי ג\"כ השי\"ת עושה עמנו כמה ישועות ואני בעצמי ראיתי תועלת גדול בכוונה זו להנצל מכמה צרות ע\"כ:" + ], + [ + "טעם. שבימות החמה אין לומר משיב הרוח אלא מוריד הטל לחוד. כי הרוח פי' רצון. דהיינו שאנו צריכין להמשיך אור הרצון כדי שיעורר ע\"י מוריד הגשם ע\"כ אומרים בימות הגשמים משיב הרוח ומוריד הגשם. אבל לענין מוריד הטל. שהטל המשכתו ממקום גבוה ונשא אין אנו צריכין להמשיך הרוח כי אין בכוחנו להמשיך הרצון שלמעלה גבוה מעל גבוה רק כאשר לפעמים לפי הזמן יש איזה הצטרכות להמשיך הרצון רעוא דרעוין אז יודע תעלומות יזמין לפה איש צדיק בתפלתו לומר משיב הרוח ומוריד הטל בימות החמה שלא בכוונה ונמשך ע\"י דבריו הקדושים הענין הנ\"ל. וז\"ש (או\"ח סי' קי\"ד) אין מחזירין אותו. עבודת ישראל פ' תזריע, ועי' יד אפרים שם: " + ], + [ + "טעם. שאמרו חז\"ל לשון הזכרה בתחיית המתים ולשון שאלה בברכת השנים. לפי שברכת תחיית המתים אינה רק הזכרת גבורות השם ית' ולפיכך נופל עליו לומר בה מזכירין. אבל ברכת השנים הוא שאלת הצרכים לפיכך נופל בה לשון שאלה. כל בו:" + ], + [ + "טעם. שמזכירין גבורות גשמים בברכה של תחיית המתים. מפני שכמו שתחיית המתים חיים לעולם כך ירידת הגשמים חיים לעולם. והבדלה בחונן הדעת. מפני שע\"י הדעת אנחנו מזכירין מעלת המנוחה ויודעים להבדיל בין קודש לחול. רבינו יונה ברכות פ\"ה:" + ], + [ + "טעם. שתקנו לומר אבינו בברכת השיבנו ובסלח לנו מה שאין כן בשאר הברכות. משום שאנו מזכירין לפניו שהאב חייב ללמד לבנו ע\"כ אנו אומרים השיבנו אבינו לתורתך ובסלח לנו משום הא דכתיב וישוב אל ה' וירחמהו ואל אלהינו כי ירבה לסלוח ע\"כ אנו מזכירין רחמי האב כדכתיב כרחם אב על בנים שירחם עלינו ויסלח לנו. טור סי' קט\"ו:", + "קונטרס אחרון
וטעם שתקנו הבדלה בחונן הדעת. לפי שאין אדם מגיע לדעת בין קודש לחול ואור לחושך אלא אחר חכמה גדולה ויגיעה רבה. מטה משה אות תצ\"ו בשם אבודרהם." + ], + [ + "טעם. שקבעו שאלת ותן טל ומטר בששים בתקופה לפי שעכשיו גלינו לארצות העמים שהן נמוכות, ושיערו חכמים שאינן צריכות למטר עד ששים בתקופה. וזמן התבואה לעולם הולכת אחר התקופה. לפיכך קבעוה בששים. ספר התניא סי' פ\"ח:", + "קונטרס אחרון
קבעו בששים. ובענין אם לומר ושבענו מטובך או מטובה. כתב עטרת זקנים סי' קי\"ז כשהוא בדרך אז יאמר ושבענו מטובך כי אז יש ס\"ת שם של יוה\"ך היוצא מפסוק כ\"י מלאכי\"ו יצו\"ה ל\"ך וגו'. וכן יש ס\"ת פנ\"י האדמ\"ה ושבענ\"ו מטוב\"ך והוא שם שמירת הדרך. משא\"כ כשהוא בעיר אזי י\"ל מטובה. משום שיש בסופי תיבות שם של הוי\"ה. פנ\"י האדמ\"ה ושבענ\"ו מטוב\"ה." + ], + [ + "טעם. שאם לא שאל מטר בימות הגשמים ונזכר קודם שומע תפלה איך מחזירין אותו ושואל המטר בשומע תפלה ואם טעה ושאל מטר בימות החמה במקום שאין צריכין לו מחזירין אותו ואפי' אומר ותן טל ומטר לברכה. כיון שהמטר הוא קללה להם. לבוש סי' קי\"ז סעי' ג'. ועי' פרי חדש שם ס\"ק א' דכתב וז\"ל שאם לא שאל ביום ס' ואם נמנה מעת לעת אין הס' נשלמים בעת שהתפלל אין מחזירין אותו אלא אם נשלמו כבר הס' מעת התקופה ע\"ש. ועי' מחצית השקל סי' תי\"ט.*וכן נמי אם אמר מוריד הגשם בימות החמה מחזירין אותו וחוזר לראש הברכה ואם סיים הברכה חוזר לראש התפלה. והטעם. הוא דכיון שיש בימות החמה זמן שהגשמים קשים לעולם דהיינו בזמן הקציר וגשם נעצר וזה יתפלל על גשם ויביאם והם אינם נוחים לעולם ע\"כ מחזירין אותו בכל ימות החמה. ט\"ז סי' י\"ד סק\"י:
ובימות הגשמים אם לא אמר מוריד הגשם מחזירין אותו ואם נזכר קודם שסיים הברכה יאמר במקום שנזכר אפילו אחר שאמר מכלכל חיים כו' שלא קבעו חכמים מקום מתוך הברכה להזכיר גשם דוקא אלא אמרו מזכירין גבורות גשמים בתחיית המתים וכל הברכה מקומה ואפי' אם סיים הברכה ונזכר קודם שהתחיל אתה קדוש אין צריך לחזור אלא אומר משיב הרוח ומוריד הגשם בלא חתימה והוי פירושו כאילו אומר בא\"י מחיה המתים ומשיב הרוח ומוריד הגשם וה\"מ שלא הזכיר טל אבל אם הזכיר טל אין מחזירין אותו. והטעם הוא דבהזכרה עיקר הטעם שתקנוהו שם משום שהגשמים חיים לעולם וטל ג\"כ חיים לעולם שע\"י מתברכת התבואה וזה נודע בהרבה מקומות שקראו לטל תחי' ע\"כ סגי בהזכרה זו. עי' לבוש סי' קי\"ד סעי' ה' וסעי' ו'. ועי' ט\"ז סי' קי\"ז סק\"ג. ועי' פ\"מ סי' קי\"ד סק\"ג דבבני ספרד מכריז הש\"ץ קודם מוסף י\"ט א' דפסח משיב הרוח ומוריד הטל:
ומטעם שלא יהי' העם אגודות אגודות אמרו ג\"כ שאסור להזכיר עד שיכריז הש\"ץ קודם שיתחילו להתפלל מוסף של יום ראשון מי\"ט האחרון של חג שיאמרו משיב הרוח ומוריד הגשם ובמקומות שאומרים מוריד הטל בימות החמה מכריז השמש קודם תפלת מוסף של יו\"ט הראשון של פסח מוריד הטל ואין כוונת הכרזת הטל משום שהטל אסור להזכיר קודם שיזכיר הש\"ץ כמו שאמרנו גבי גשם שלא יהא הדבר מעורב ביניהם אין הדבר כן שהטל יכול כל יחיד להזכיר אימת שירצה אפי' קודם שהכריז הש\"ץ ומה שמכריזין אותו כדי שבזה ידעו הכל שמפסיקין לומר מוריד הגשם אבל במקומות שאין מזכירין טל בימות החמה אין לו לשמש מה להכריז בי\"ט ראשון של פסח כו' וזה אין לומר שיכריז השמש קודם תפלת מוסף אין אומרים מוריד הגשם ויפסיקו במוסף שזה הי' משמע כאלו מבזין וממאנין בגשמים שיבואו עוד וזה אין לעשות על דרך שאמרו ז\"ל אין מתפללין על רוב הטובה. לבוש סי' קי\"ד סעי' ג'. ", + "קונטרס אחרון
מחזירין אותו. בספר ארחות חיים סי' קי\"ד אות ה' כ' דמי ששכח בימות הגשמים לומר בתפלת שחרית בר\"ת משיב הרוח והתפלל שנית ושכח לומר יעלה ויבא כתב בשם שו\"ת גור ארי' סי' מ\"ז דאין צריך לחזור ולהתפלל כיון דממ\"נ יצא. אמנם בשו\"ת לקוטי צבי סימן יו\"ד חולק עליו וגם הגאון מהרש\"ק חולק והניח בצ\"ע ע\"ש. ונראה דאם שכח לומר במו\"ש בהתפלה ותן טל ומטר או ותן ברכה והתפלל. שנית אין להבדיל בשניה נלמד ממ\"ש המ\"א סי' ק\"ת ס\"ק י\"ג דאם טעה ולא התפלל מנחה בשבת מתפלל במ\"ש שתים של חול מבדיל בראשונה ואינו מבדיל בשניה משום דהבדלה די פעם אחת דאם עשה פעם א' חול למה יעשה שנית חול ע\"ש:", + "אבל אם הזכיר טל אין מחזירין אותו. ובספר אשל אברהם מהדורא תנינא סי' קי\"ד סעי' ט' כתב דגם האומרים בקיץ מוריד הטל שא\"צ לחזור בלא הזכיר גשם בימי הגשמים. מ\"מ נכון לומר צ\"פ משיב הרוח ומוריד הגשם להזכיר מטר בזמנו." + ], + [ + "טעם. שאומרים יעלה ויבא בעבודה. שהיא תפלה להשיב ישראל לירושלים. תוס' שבת דף כ\"ד ע\"א בד\"ה בבונה. כתב הנועם מגדים בליל ר\"ח או חנוכה אם אמר בא\"י אעפ\"י שלא אמר שכינתו לציון או הטוב שמך כו' שוב אין אומר שם אחר סיום הברכה אעפ\"י שלא התחיל באחרת כלל. אבל ביום ר\"ח או הזכרה שמחזירין אם סיים הברכה בא\"י מחיה המתים יאמר משיב הרוח ומוריד הגשם (דאל\"ה יהיה חוזר לראש ע\"כ אומר שם) ע\"ל סעי' קצ\"ב וסעי' קצ\"ד):*ובשו\"ת הרדב\"ז סי' תקס\"א כתב דבכל מקום שאמרו אין מחזירין אותו אם סיים הברכה ועדיין לא התחיל הברכה של אחריה יאמר על הנסים או יעלה ויבא בין ברכה לברכה ואין כאן ברכה לבטלה כיון שאינו חוזר ואומר הברכה והפסקה נמי לא הוי שהרי מעין הברכה הוא וכן ראוי לנהוג עכ\"ל:
ובספר עבודת הקודש קשר גודל סי' ס\"א סעי' ג' כתב בשם הריטב\"א פ\"ק דתענית וז\"ל אם אמר ברוך אתה ה' ונזכר יאמר למדני חקיך כמי שקורא פסוק ויאמר יעלה ויבא ויאמר תשלום הברכה בא\"י המחזיר שכינתו אך בלילה שהדין הוא שאין מחזירין כשאמר בא\"י יגמור המחזיר שכינתו לציון ויאמר מודים ע\"ש. ועי' או\"ח סי' ר\"ו סעי' ה': ", + "קונטרס אחרון
להשיב ישראל לירושלים. בספר ליקוטי מהרי\"ל (תרומה) כתב על פסוק ועשו לי מקדש ושכנתי בתוכם מה שלא כתוב בתוכו. שאם הי' כך כתוב הנה היה מוכרח שיהי' המשכן קיים לעולמים. כי דבר אלקינו יקום לעולם. ובאמת מצינו שאפילו בבית שני לא הי' שכינה. לכך נכתב בתוכם. שקאי על ישראל שהשי\"ת ישכון בתוך בני ישראל וזה יהי' לעולמים כדאי' גלו לבבל שכינה עמהם גלו כו' שכינה עמהם.", + "למדני חוקיך. ובספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סימן תרצ\"ה כתב וז\"ל שכחתי על הניסים בפורים בברכת המזון ובתפלה ונזכרתי כשהתחלתי ברוך אתה ה' וסיימתי למדני חוקיך והתחלתי נודה לך על חיים חן כו' ועל הניסים כו' וסיימתי הברכה. וכן בתפלת י\"ח מעולם קוינו לך ועל הניסים כו' וסיום הברכה ע\"ש:", + "ויאמר מודים*בספר החיים פי' על מודים אנחנו לך. כלומר שעיקר ההודאה והשבח הוא מה שאנחנו לך: והגאון יעב\"ץ בסידורו כתב דגם בלילה אם שכח וסיים המחזיר שכינתו לציון יאמר שם יעלה ויבא קודם מודים. ועי' אשל אברהם סי' תכ\"ב וז\"ל בערבית ר\"ח שכחתי יעלה ויבא ונזכרתי באמרי תיבת המחזיר קודם שסיימתי התיבה ואמרתי תיכף למדני חוקיך ואמרתי שנית מקודם יעלה ויבא והיום כל הברכה כו' וגם שבאמירת ברוך אתה ה' לבד יש לסיים חוקיך ולא מצינו כן במקום שאין להפסיק גם לא מצינו כן באמירת שום תיבה אחר ברוך אתה ה'. מ\"מ בדיעבד יש תיקון על חשש ברכה לבטלה ע\"י אמירת למדני חוקיך גם כשאמר תיבה או ב' כיון דקיימא לן שאמירה תוך כדי דיבור עושה שיהי' הדיבור שלפניו שמתחרט עליו כאלו לא אמרו כלל א\"כ הרי זה כאלו אמר למדני חקיך תיכף לאמירת תיבות ברוך אתה ה':
שכח יעו\"י ונזכר קודם יהיו לרצון והש\"צ התחיל קדושה. ישתוק וישמע קדושה ויחזור לרצה. ענף עץ עבות בשם שו\"ת שו\"מ סי' קס\"ט:
וראיתי באיזה ספר שפעם א' שאל מתנגד אחד להבעש\"ט אם יודע הדין למי ששכח לומר יעלה ויבא. והשיב לו שהוא א\"צ לזה הדין כי לא שכח מעולם. ואליו לא מהני זה הדין כי פ\"א חזר להתפלל ושכח גם בפעם השני:
הטועה ומזכיר מאורע של שאר תפלה שלא בזמנה. אם הזכיר דבר שלא שייך באותו יום כגון שאמר זכרנו וכתבנו כו' דאין זמן כתיבה היום או שאמר יעלה ויבא עד לאחר ר\"ח הזה שהוא שקר מוחלט דהיום אינו ר\"ח דינו כשח באמצע התפלה שחוזר לראש הברכה ובג' ראשונות חוזר לראש ובג' אחרונות חוזר לרצה עי' סי' ק\"ד סעי' ה' אך אם לא אמר שקר כגון אם אמר זכרנו לחיים ולא אמר וכתבנו או הבדלה בחונן הדעת שמזכיר מה שחנן לו הש\"י לב להבין ולהבדיל וזה שייך בכל השנה לתת תודה להשי\"ת שחלק לו לב להבין ומדע לידע או שאמר יעלה ויבא עד ביום ר\"ח הזה דלא הוי שקר רק כמו שמוסיף בתפלתו מ\"מ כשח לא הוי. ד\"ח דיני תפלה סעי' פ\"ז. והא דאמרינן לעיל דבג' אחרונות חוזר לרצה ה\"מ כשלא שהה כדי לגמור את כולה מראשה לסופה ומשערין לפי המתפלל אבל אם שהה כדי לגמור את כולה צריך לחזור לראש התפלה עיין סי' ק\"ד סעי' ה'. ועי' אשל אברהם שם דבכל מקום שחוזר לראש צריך לומר בשכמל\"ו על כל האזכרות ע\"ש:
אם עומד בתפלה ונסתפק באיזה דין איך יתפלל כגון ששכח איזה דבר בתפילה מותר לילך ממקומו למקום מיוחד ולעיין שם בספר. ח\"א כלל כ\"ה סעיף ט':" + ], + [ + "טעם. שאומרים בשחרית בתפלת י\"ח שים שלום. כי כללא נקוט בידך בכל עת שקורין בספר תורה יש לומר בתפלת שמונה עשרה שים שלום לפי שיש בו תורת חיים.*שהיא התורה שהיו קוראים במקדש בתורה בכל יום פרשת האזינו וסימן הפרשיות הזי\"ו ל\"ך. אבל בערב אין קורין בתורה רק לפעמים כמו למנחה בשבת ובתעניות אז אומרים שים שלום: תשב\"ץ אות רל\"ט:" + ], + [ + "טעם. מה שאומרים אחר עושה שלום ואמרו אמן מי יענה אמן. משום דהוי כמו שנוהגין לומר ברוכים יושבין בלשון רבים אפי' לאחד שאוכל אומרים כן למלאכים שעמו ע\"ד כי מלאכיו יצוה לך כך ואמרו אמן להמלאכים שעמו. קיצור של\"ה:" + ], + [ + "טעם. שתיקנו לנו הקדמונים לומר בסוף תפלת י\"ח פסוק שרומז בו שמו של אדם. שהפסוק מתחיל ומסיים באותיות התחלת וסיום שמו.*בסידורי תפלה נדפס בשם של\"ה סגולה שלא ישכח שמו ליום הדין. לומר פסוק א' מן התורה או מנביאים וכתובים קודם יהיו לרצון המתחיל בשמו ומסיים בשמו. ועי' רש\"י מיכה ו' פ\"ט ותושי' יראה שמך. מכאן שכל מי שאומר בכל יום מקרא שמתחיל ומסיים כמו שמתחיל ומסיים שמו. התורה מצילו מגיהנם: כי השם של אדם רומז על בחי' חיותו שיש לכ\"א מישראל חלק אלקי קדוש. ואת זה לעומת זה עשה אלקים. וח\"ו כשהס\"א מתגברות נופלים שמות בנ\"י בגלות בין הס\"א ואוה\"ע ובזה שאומר הפסוק בסוף תפלת י\"ח שמתחיל ומסיים באותיות התחלת וסיום שמו בזה הכח יקח את שמו מבין הסט\"א שלא יהי' בגלות ביניהם ויהי' שמו רק בקדושה. זרע קודש:", + "קונטרס אחרון
מצילו מגיהנם. ובספר משפט צדק כתב בשם הסידור שחיבר המקובל הגדול מוהר\"ר הירץ זצללה\"ה קבלה בידינו אשר פסוק המתחיל בשם איש דהיינו כמוני ששמי נפתלי נ' בראשו י' בסופו והיינו פסוק נדבות פי רצה נא ה' ומשפטיך למדני טוב להזכירו בדרך ההולך או עסק את עמיתו הן בלימוד הן בכל חפץ." + ], + [ + "טעם. למה פוסעין ששה פסיעות דהיינו ג' לאחוריו וג' לפניו. משום דכתיב ורגליהם רגל ישרה וכתיב וכף רגליהם בכף רגל הרי ששה. ב\"י סי' קכ\"ג. ומה\"ט מקפידין שלא יעבור אדם לפניהם בעוד שעומדים שם שלא להפסיק בין הששה פסיעות. אבל מה שנוהגין שכשרואין למי שרוצה ללכת לפניהם למהר לשוב למקומם בטרם שימתין השיעור המפורש טעות הוא. באר היטב סי' קכ\"ג ס\"ק ה':" + ], + [ + "טעם. שפוסעין ג' פסיעות לאחוריו אחר תפלת י\"ח ואומרים יהי רצון שיבנה בית המקדש וכו'. לפי שמצינו בנבוכדנצר שפסע ג' פסיעות לכבוד הש\"י (עי' סנהדרין צ\"ו) ועל ידי כך זכה למלכות והחריב בית אלקינו ואדם זה שהתפלל ליוצרו ופסע ג\"כ ג' פסיעות לאחוריו לכבוד השם ית' אומר יהי רצון שג' פסיעות הללו שחזרתי לאחורי על ידי פסיעות הללו תבנה ותכונן בית אלקינו השמם ע\"י פסיעות של אותו רשע. אגרת הטיול אחיו של הרב הגדול מהר\"ל מפראג:", + "קונטרס אחרון
אחר תפלת י\"ח. ובענין אם אמר יהיו לרצון אחר סיום י\"ח קודם אלהי נצור*ונפשי כעפר לכל תהי' שאומר בתחנונים שבאלהי נצור. פירשו התוס' (ברכות י\"ז) בד\"ה ונפשי הכוונה מה עפר אינו מקבל כליה לעולם כן יהי רצון שזרעי לא יכלה לעולם כמו שאמר הכתוב והי' זרעך כעפר הארץ ע\"ש. ומהרש\"ל כתב ואני שמעתי מה עפר הכל דורסים עליה ואח\"כ היא דורשת על כל הדורסים אף אני כן לכל מצערי:
ובספר תורת האדם פי' הפסוק הקיצו ורננו כל שוכני עפר. פי' היות אני על העפר. שמא לאחר רגע אני כעפר נמצא עתה אני שכן לעפר. ובספר דעת משה כתב בשם הרב. הצדיק הקדוש מוהר\"ר זושא זללה\"ה שאמר ארץ ארץ את טובה ממני. אמנם למה אני הולך ודש עליך הלא יבא עת שאשכון תחתיך:
ובספר דברי שאול (בלק) פי' מי מנה עפר יעקב ומספר את רובע ישראל. עפ\"י מש\"כ הרמב\"ם באגרת תימן על פסוק והי' זרעך כעפר הארץ שהעפר הכל דורסים עליו והיא השליט על הכל. שהעפר מכסה הכל. והנה ישראל נמשלו לעפר. וז\"ש מי מנה עפר יעקב שיעקב הוא ג\"כ כעפר ומספר את רובע ישראל היינו מה שישראל רובע ורובץ על הכל: לדעת הרשב\"א ושלחן ערוך וט\"ז ופרמ\"ג ה' קכ\"ב דלדידן דרגילים לומר אלהי נצור אע\"ג דאמר יהיו לרצון אינו מפסיק בתפלת אלהי נצור או קודם לה רק לקדיש וקדושה ואותן אמן שמותר לענות באמצע ברכות ק\"ש ולא לשאר אמנים. ובקיצור ש\"ע סי' י\"ח סעי' ט\"ו כתב דאותן שנוהגין לומר מיד לאחר המברך את עמו ישראל בשלום את הפסוק יהיו לרצון אמרי פי וגו' ואומרים אלהי נצור ופעם שנית יהי' לרצון. מותרין להפסיק בתפלת אלהי נצור לענות כל אמן.
ובספר אשל אברהם סי' תכ\"ב לתב דאחר שאמר יהיו לרצון אחר סיום י\"ח קודם אלהי נצור יכול לענות קדושה גם נקדישך כו' ולעומתם כו' ובדברי. ויכול לענות ג\"כ בהוב\"ש ואמנים. ואחר אלהי נצור יאמר עוד הפעם יהיו לרצון ע\"ש:", + "ע\"י פסיעות הללו. בס' ילקוט האורים בליקוטים פי' עפ\"ז בשם ס' בן אמונים מה שאנו אומרים במוסף לג' רגלים והשב כהנים וגו' ושם נעלה ונראה וכו' בשלש פעמי רגלינו. ר\"ל זכות ג\"פ שלנו יבטלו ג\"פ שלו. ותיבת בשלש הב' הוא כמו בשביל שלש פעמי רגלינו. היינו בזכות ג' פסיעות שאנו חוזרין לאחר שמ\"ע נעלה ונראה וכו'." + ], + [ + "טעם. למה עוקרין רגל שמאל תחלה. דבעקירה זו חולק כבוד לשכינה והיינו לימין השכינה שהוא שמאל האדם. ט\"ז סי' קכ\"ג ס\"ק ו'. ועוד שמראה כאילו כבד עליו ליפטר מלפני המקום. מ\"א שם סק\"י וע\"ל סעי' כ\"ז:" + ], + [ + "טעם. שאפי' יחיד מתפלל אומר ואמרו אמן. משום דהוי כמו שאומרים ליחיד ברוך יושבין שהוא כנגד המלאכים המלוים את האדם בכל יום. א\"ר סי' קכ\"ג ס\"ק ג' בשם ר\"י חסיד:" + ], + [ + "טעם. שאסור להתפלל אחורי רבו. כי מורא רבך כמורא שמים. ובשעת שיש לו מורא רבו א\"א להיות עליו מורא שמים הראוי לתפלה מחמת שיש עליו מורא ואימה אחרת. אוהב ישראל בשם הרב הצדיק הקדוש מ\"מ דק\"ק קאזיניץ זצוק \"ל:*בספר תורת אמת כתב ע\"פ ויבא אהרן וכל זקני ישראל לאכול לחם עם חותן משה לפני אלקים וז\"ל הקושי' בדחכז\"ל (ברכות ס\"ד) וכי לפני אלקים אכלו והלא לפני משה אכלו אלא מכאן הנהנה מסעודה שת\"ח מסובין ושרוים בתוכה כאלו נהנה מזיו השכינה. ושאלתי את פי הרב הקדוש המנוח מגיד משרים דק\"ק קאזניץ מה זה שהוקשה כל כך לחז\"ל וכי לפני אלקים אכלו. הלא שויתי ה' לנגדי תמיד וכל תנועותיו ומעשיו של אדם צריך להיות כאלו עומד לפני המלך כידוע. וא\"כ לכך כתיב לאכול לחם כדרכן של צדיקים לפני אלקים. והשיב לי ע\"פ מה דאיתא בגמרא אסור להתפלל אחורי רבו. והטעם ע\"ז כנ\"ל. וזהו שהי' קשה לחכז\"ל וכי לפני אלקים אכלו והלא לפני משה אכלו. והי' עליהם מורא רבן והאיך הי' באפשרי להיות עליהם מורא שמים ומה זאת לפני אלקים. אלא מכאן שכל הנהנה וכו' וזהו בעצמו מורא שמים ודא ודא אחת הוא: [השמטה: ודא ודא אחת הוא. ובספר היכלי שן (תולדות) כתב בשם הרב הצדיק הקדוש מראזדאל זצוק\"ל למה כאשר אמרה רבקה ליעקב כתיב ואברכך לפני ה' לפני מותי. וכאשר אמר יצחק לא אמר לפני ה' ולא נזכר שם כלל רק בטרם אמות. רק לפי שאמר יצחק ואוכלה למען תברכך כו' ואכילת צדיקים ודאי לפני ה' ככתוב זה השלחן אשר לפני ה'. ולזה אמרה היא לפני ה':] " + ], + [ + "טעם. שלא נמצא שום ף' בתפלה רק בתפלת מוסף שצ\"ל את מוסף יום פלוני הזה. לפי שאות הף' מצויה בשמן של מלאכי חבלה כגון אף. זעף. שצף קצף. נגף. אנף. רשף. ס\"ח סי' תשנ\"ד. וע\"כ יש נוהגין שלא לומר סוף וקץ רק קץ לכל צרותינו תחלה וראש כו':" + ], + [ + "טעם. שדימו ז\"ל את המרהר לחזור למקומו אחר שפסע אחוריו הג' פסיעות לכלב ששב על קיאו עי' הרי\"ף ספ\"ה דברכות. משום דאיתא בכמה דוכתי' מי ששב מחטאו יהא נדמה עליו כאלו לא חטא מעולם ויהא בטוח במחילה גמורה ולא יחשוב אולי לא נתכפרו עונותיו. ויגמור בדעתו שלא לחזור לחטוא מעולם. והשתא כשאדם סיים תפלתו ופסע אחוריו ישאר עומד שם וידמה אל לבו שתפלתו נתקבל ונתכפר ונפטר מכל וכל. ואם חוזר מיד נראה כאלו ממהר לבקש ולהתפלל על שיחזור לחטוא עוד. משל לכלב דכבר קץ ומאס במאכל שבמעיו עד שהקיאו. ושוב חוזר עליהם ומתוקים לו כדבש ואוכלם. מהרי\"ל בליקוטים:" + ], + [ + "עוד טעם. משום כשפסע תחלה הג' פסיעות נראה שסיים תפלתו ופסע לאחוריו כעבד שנפטר מרבו וכשחוזר מיד נראה שמה שחזר מתחלה לאחוריו לא הי' מצד שסיים תפלתו ושנפטר מרבו אלא תנועתו היתה תנועה משובשת בלי כוונה ככלב המקיא שלא לצורך. ע\"כ צריך לעמוד במקום שכלו השלש פסיעות עד שיגיע הש\"צ לקדושה או לפחות עד שיתחיל הש\"ץ בקול רם. וגם הש\"ץ כשמתפלל בלחש צריך לעמוד במקום שכלו השלש פסיעות כדי הילוך ד' אמות קודם שיחזור למקומו. לבוש סימן קכ\"ג סעיף ב' וסעי' ג':*וצריך לפסוע גודל בצד עקב אבל פחות מזה לא מיקרי פסיעה כלל (מ\"א שם סק\"י) ואם מסיים התפל' ואחריו אדם אחר שהוא מתפלל שאינו יכול לפסוע ג' פסיעות. ממתין עד שיכלה האחר תפלתו ואח\"כ פוסע הג' פסיעות. באר היטב שם בשם שכנה\"ג:
ועי' מחצית השקל שם בשם ל\"ח דיש פוסעים תחלה רגל שמאל ואח\"כ פוסע של ימין ומעמידו בשוה עם רגל שמאל וזה נחשב לפסיעה א' וכן יעשה ג' פעמים כל פסיעה וכן לבסוף יהי' עמידת רגל ימין שוה לשמאל דבהכי א\"ש מנין השש פסיעות שכתב הב\"י. וצריך שיפסע ג' פסיעות בדוחק ולא ירחיב רגליו. אור צדיקים: " + ], + [ + "טעם. שהש\"ץ חוזר התפלה. להוציא את מי שאינו בקי. מס' ר\"ה דף ל\"ד ע\"ב:", + "קונטרס אחרון
חוזר התפלה. צריך הש\"ץ להתפלל גם בלחש תחלה כדי להסדיר תפלתו ואפי' התפללו כבר ביחיד ואח\"כ נתקבצו מנין עשרה יעבור ש\"ץ לפני התיבה להוציא רבים בקדושה וקדיש. יעב\"ץ:
אין ספק כשמתפללין בעת חזרת הש\"ץ התפלה הרי זה תפלה עם הצבור ממש. כי הרי בהכרח יש יו\"ד דצייתי והם כעונים ממש לכ\"ע. ומש\"כ בש\"ע בשם הגאונים ע\"ה שידלג. היינו כשהוא באופן שאי אפשר להתפלל בחזרה עם הש\"ץ בחזרה. אשל אברהם סי' נ\"ב:
והמתפלל עם הש\"ץ ומתכוין לעניית אמן אחר הש\"צ שיהי' כעונה אין בזה חשש הפסק והוא יותר טוב מלדלג אשר נתגלה להב\"י ע\"ה שיש ע\"ז קפידות למעלה וגם שבש\"ע כתב למהר לסיים התפלה כדי לענות אמן דש\"ת ומודים. היינו כשאינו מתפלל בשוה ממש עם הש\"ץ. וכשאינו באותו ענין יש חשש הפסק כשישמע שיהיה כעונה ממש משא\"כ כשהשמיעה כשהוא באותו ענין שם.
ומי שדינו לחזור ולהתפלל יכול לסמוך שיכוין עם הש\"ץ רק צריך כונה גדולה וגם שהש\"ץ יהי' הגון וירא ד' שיתפלל כראוי. עבודת הקודש. ועיין סימן ק\"ז סעיף ד'. והיוצא בתפלת הש\"ץ לא יאמר מודים רק ישתוק ויכוין למה שאומר הש\"ץ. שם קשר גודל סי' י\"ד סעיף י\"ג.*ובספר מגיד תעלומה (ברכות כ\"ג) כתב דאמן ודאי צריך לענות אחר כל ברכה אבל ב\"ה וב\"'ש אין לו לענות דהוה הפסק כיון שלא נזכר בגמ'. וכן בכל מקום שצריך לצאת בברכת חבירו כגון קידוש והבדלה וכיוצא. וכן שמעתי אומרים מפי כבוד אדמו\"ר מלובלין זצוק\"ל:
ויש לשאול היכא תמצא שאם אמר יעלה ויבא בר\"ח בתפילת י\"ח צריך לחזור ולהתפלל ואם לא אמר יעלה ויבא א\"צ לחזור:
וי\"ל כגון אם טעה ולא התפלל מנחה בערב ר\"ח. מתפלל ערבית שתים של ר\"ח. ואם לא הזכיר יעלה ויבא בראשונה והזכיר בשנייה צריך לחזור ולהתפלל אבל אם לא הזכיר יעלה ויבוא בשתיהן א\"צ לחזור ולהתפלל. עיין רמ\"א סימן ק\"א סעיף ט' ועי' לבוש שם: ובשם גורי האריז\"ל כתב דאם גמר תפלתו בלחש ועדיין הש\"ץ אינו חוזר החזרה. חטא חמור לדבר בין לחש לחזרה. ט' בני אדם שהתפללו לחש שלאמירת חזרה אין שם ט' עונין בביהכ\"נ. ונמצא א' שהוא מאחר בתפלתו שאחר תפלת לחש של הט' הרי הוא בשירה חדשה. יכול זה לומר השמ\"ע בקול רם כדי שיהי' נמצאין ט' עונין בביהכ\"נ הגם שלא קדם תפלת לחש. ארחות חיים סימן קכ\"ד אות ד' בשם שו\"ת לב חיים ח\"ג סי' ל\"ז. ועיין או\"ח שם סעיף ב' ושע\"ת שם הק\"ב ועי' ט\"ז שם." + ], + [ + "טעם. שנהגו לקרותו בשם חזן. מלשון שמירה. הוא דאמרינן בשלהי פרק השוכר את הפועלים עד מתי שומר שכר חייב עד כדי הייתי ביום אכלני חורב. ואמרינן עלה התם בחזני מתא ומקשי ויעקב חזנא דמתא הוה. אלמא לשון ניהוג ושמירה הוא לפיכך המנהיג בית הכנסת בשמירתו נקרא חזן. וגם נהגו לקרותו חזן מתרגום וירא וחזא מפני שהוא צריך לראות היאך יקרא והיאך קורא בני אדם לקרות בתורה. וכדאשכחן לענין שליח שהוא עומד בין הקורא למתרגם דאמר שליח ציבור עומד ומחזין ביניהם. אבודרהם:", + "קונטרס אחרון
בשמירתו נקרא חזן*בספר זכרון טוב כתב שהרב הצדיק הקדוש מנעסכאיז זצוק\"ל סיפר בשם הרב הצדיק המפורסם מבארדיטשוב זלה\"ה ששמע בעל תפלה א' שהי' ניחר גרונו. ושאלהו הרב למה ניחר גרונך. והשיב מפני שהתפללתי לפני העמוד. השיבו הרב אבל כשמתפללים לפני אל חי. אין ניחר הגרון:
עוד כתב בספר הנ\"ל איש א' הי' מתפלל שנים הרבה בחול לפני התיבה בצבור של הרב הצדיק הקדוש מהר\"י מנעסכאיז זצוק\"ל ופ\"א בעת חלוקת צדקה אמר הרב הק' צריך להטיב עם המתפלל הנזכר באשר שהוא תמיד שוטה שלנו משל למדינה שסרחה על מלך גדול ונורא. לימים שמעו שהמלך יבוא במדינה. והיה מתביישים להראות בפניו. ובחרו בשוטה א' שלא ידע להתבייש ושלחוהו לפייס את המלך. וכשבא לפניו חשב המלך ולמה לא באו חכמי המדינה לפניו. וחזר וחשב בודאי שמתביישים להרים עיניהם נגדי מחמת סרחונה. מיד ריחם עליהם המלך וסלח חטאתם והנמשל מובן:
ובשו\"ת הד\"ר ח\"א סי' כ\"ט כתב וז\"ל שמעתי דהרב הקדוש מהרי\"צ מסטרעטין זצוק\"ל הי' שו\"ב בימי בחרותו ונצטוה מפי רבו הקדוש והניח מלאכתו כי יש היכל א' שאינו עולה שם תפלתו של השו\"ב וכן שמעתי מפ\"ק אדמו\"ר הממלא מקומו זלל\"ה שלא נתן רשות להשו\"ב שלנו להתפלל ימים נוראים. . כתב מ\"א סימן נ\"ג סק\"ח בשם הזוהר אמור דיש ליזהר שלא יהי' הש\"ץ בעל מום. וכן כתב בשו\"ת חות יאיר סי' קע\"ו לפי שיש בזה העדר כבוד למצוה. וכן אין ניתן לכתחילה לברך ברהמ\"ז לקטוע אצבע ולמוכה שחין. ובס' א\"ר כתב כמה ראיות דמותר להיות ש\"ץ בעל מום. ובשם רש\"ל כתב המ\"א שם דיראה שלא יהי' הש\"ץ סי' שיהי' יוכל לדבר בעסקי הקהל כפי הצורך. ועי' מחה\"ש שם:" + ], + [ + "טעם. למה כשיחזור הש\"ץ התפלה יאמר ה' שפתי תפתח ואינו אומר בסוף התפלה יהיו לרצון. משום דבשלמא ה' שפתי תפתח צריך שיאמר כדי שיעזור לו הש\"י ליתן לו כוונת הלב להתפלל אבל אחר התפלה שהוא מתפלל בשביל אחרים לא שייך לומר הגיון לבי כי לא התפלל על עצמו אלא הי' צריך לומר והגיון לב השומעים התפלה ואין זה בנוסח הפסוק. ט\"ז שם ס\"ק ט' ועי' מ\"א שם ס\"ק י\"ד. דהטעם הוא. דסומך על תתקבל צלותהון. ובשם השל\"ה כ' לומר יהיו לרצון ע\"ש. ואחר התפלה א\"צ הש\"צ לפסוע ג' פסיעות דסומך על הקדיש שאחר ובא לציון אע\"פ שמפסיקין בקריאת התורה והלל כולהו לסדר תפלה הם באים. שם ס\"ק י\"א ועי' באר היטב שם דאם רגיל לפסוע אין למחות בידו.*ונ\"ל דאפשר לחלק דאם הש\"צ שהתפלל תפלת י\"ח אומר הקדיש שאחר ובא לציון אז אין לו לומר כשיחזור התפלה יהיו לרצון וגם אין צריך לפסוע ג' פסיעות דסומך על הקדיש שאחר ובא לציון וגם על תתקבל צלותהון אבל אם אחר אומר הקדיש שאחר ובא לציון אז צריך הש\"צ שהתפלל י\"ח לומר יהיו לרצון וגם צריך לפסוע ג' פסיעות. ועי' שערי תשובה סי' תכ\"ב סק\"ד דאם צריך לחזור לראש א\"צ לפתוח ה' שפתי ע\"ש. ", + "קונטרס אחרון
כשיחזור הש\"צ התפלה. ובענין מה שנוהגין הרבה פעמים בר\"ח וביו\"ט כשאחד מתפלל מכבדין להב' לומר הלל לפני התיבה. ואח\"כ חוזר הראשון ואומר הקדיש. כי המתחיל במצוה אומרים לו גמור. ועוד יש לדמות זה למ\"ש המחבר סי' קל\"ה סעי' ח' אם אין לוי בביהכ\"נ קורא הכהן במקום לוי אבל לא כהן אחר כדי שלא יאמרו שהראשון פגום. וכן כאן אם זה שקורא את ההלל יאמר את הקדיש ג\"כ. יאמרו שהעבירו את הראשון מן התיבה ע\"כ חוזר הראשון ואומר את הקדיש אחר ההלל ועי' ט\"ה ח\"א סעיף תתרמ\"ט בד\"ה והנה:" + ], + [ + "טעם. שממתינין בחזרת התפלה על האב\"ד. שרוב אנשים מתפללין במרוצה ואם יחידים מתפללין מלה במלה לא יוכלו לומר קדושה עם הצבור ואף אם אין אב\"ד בעיר יש להמתין על המתפלל מלה במלה אבל כשמאריך אין להמתין עליו.*ואם אחד צריך להאריך וירא שיתלוצצו עליו יכול לילך לאחוריו בשעה שמתחיל החזן אעפ\"י שעדיין לא גמר תפלתו ויחזור למקומו ויגמור. שם בשם ס\"ח סי' תשפ\"ד:
ובפירוש אזולאי שם כתב אני בעניי קיימתי זה מסברא במקום א' כשהלכתי בשליחות מצוה ושמחתי כשראיתי דברי רבינו ז\"ל: מ\"א סי' קכ\"ד ס\"ק ז':" + ], + [ + "עוד טעם. כדי שלא יתפללו הקהל במהירות כ\"כ. שיאמרו בלא\"ה צריכין אנו להמתין.*ובספר יש נוחלין שצריך כוונת התפל' ופי' כל מלה ומלה ואפי' בד\"'ת אל יהרהר בשעת התפל' ומבואר אמרו אין עומדין להתפלל אלא מתוך הלכה פסוקה ופירש\"י שאינה צריכה עיון כדי שלא יהרהר בה בתפלה כי התפלה צריכה כוונה עכ\"ל:
ובספר נתיב מצותיך כתב מעשה נפלא שאירע לבן הקדוש של הרב מוהר\"ר מיכל ושמו הרב הצדיק מוהר\"ר יוסף מיאמפלא שפעם אחת חלה ונטה למות ואינגיד ואיתנח (פי' נראה לו כאלו פרחה נשמתו וחזרה) והוא הי' דרכו להתפלל מאוד בכוונה ובפרט תפלת ערבית והי' מקפיד על מי שאינו מתפלל מעריב בכוונה עצומה וכך אמר עליו אביו הקדוש יוסף בני יכול להתפלל ובעת חליו ראה ששוקלין כל זכיותיו. והביאו כל התפלות שהתפלל מקטנותו ועד אותה השעה לא נעדר אחת מהם וראה שבא מלאך אחד נורא ואמר מה זה אלו התפלות ונפח בם וברוח שפתיו נתפזרו ולא נשאר אלא ה' אחת מאירה באור צח והוא הי' עומד לפני הב\"ד של מעלה ידיו מרתתין ובאותו היום מת אביו הקדוש כי פתאום בסעודה שלישית נסתלק בעת הלכו אנא אנא בדביקות נפלא בחדר שלו ואמר בהאי רצון אסתלק משה כי לערך שני שנים קודם פטירתו היו צריכין לשמור אותו שלא יצא נשמתו מרוב דביקות בוראו כי הי' דרכו לילך אנא ואנא עד שפניו הי' בוערות כמראה הלפידים ופעם אחת אמר הגאון הקדוש מוהר\"ר יוסף מזימיגראד תלמידו אל אחיו הצדיק מורי וחמי מוהר\"ר אברהם מרדכי ראה אחי האיך עקביים של רבינו הקדוש עומדין בג\"ע העליון והי' צריך שמירה יתירה והי' דרכו לאכול סעודה שלישית בחדרו מיוחד עם איזה מבניו ואח\"כ הי' הולך לבית מדרשו לומר תור' ושירות עד שגמר הסעוד' שם ובעת הזאת לא הי' שום אדם שם והי' רץ בחדרו אנה ואנה ואמר בהאי רצון אסתלק משה עד שראתה בתו הצדיקת ורצתה ואמרה לאחיה הצדיק ר' יצחק ז\"ל ורץ לחדרו ותפסו לבלבל אותו ולהורידו ונפל על שכמו ואמר שמע ישראל ד' אלקינו ד' אחד ויצתה נשמתו הקדוש ור' יוסף בנו הי' למעל' עד יום ראשון לבקר ובעת שהי' עומד לפני הב\"ד שלמעל' שמע כרוז שילכו הצדיקים לקבל פני הרב רבי מיכל מזלאטשיב שבא לכאן והלכו ובתוכם הלך מרן הקדוש נר ישראל רוח אפינו הרב ישראל בן אליעזר רבו וראה אותו עומד לפני הב\"ד ואמר להם מה לכם עם רבי יוסף חביבי שאתם אומרים שאין תפלתו זכה אני אומר לו שיתפלל בכאן תפלת שחרית ואתם תראו האיך תפלתו הוא בלב שלם ואמת וקרא אותו ואמר לו התפלל בני בכאן לפני יוצר כל ויושע לך והתחיל להתפלל ומתוך גודל כוונת התפל' התחיל למט' הגוף להזיע ובתפל' הזאת העלה כל התפלות להיותן מאירים ובהירים ואיתער ונתרפא מחליו ובאה אליו אמו ואחיותיו ואמר אליהם למה אין אתם מפשיטים הקשוטים מעליכם הרי אבינו נסתלק ע\"כ. לכן ישקול אדם מאוד דעתו לכוין בתפלתו כל דבר ודבר כפי ענינו: ומ\"מ נראה שאין להרב להאריך כ\"כ כדמצינו בר\"ע שהיה מקצר. ומכ\"ש במקום שממתינין על החכם שעדיין לא בא שיש להקדים עצמו ולהיות מי' ראשונים. א\"ר שם ס\"ק ו': " + ], + [ + "טעם. מה שנהגו העולם לנענע עצמן בקדושה. דכתיב וינועו אמות הסיפים מקול הקורא הי' מתנוענעים ומזדעזעים מפני אימת המלך. ק\"ו מה אם אבנים נזדעזעו שאין מכירין שום דבר אנו על אחת כמה וכמה. ב\"י סי' קכ\"ה:", + "קונטרס אחרון
לנענע עצמן בקדושה. עי' שערי תשובה סימן קכ\"ה סק\"ה בשם האריז\"ל שצריך ליזהר בתכלית הזהירות לכוון הרגלים בעת הקדושה ששתיהן יהיו דומות רגל א' בלבד ע\"ש*ובספר תרומת הדשן סי' כ\"ח כתב דכיון דאמרינן נקדש את שמך כשם שמקדישין אותו בשמי מרום ובשמים מקדשין ברגל ישרה כדכתיב ורגליהם רגל ישרה. יש לנו להתדמות להם בכל היכולת: ואודות הנוסח לדור ודור נגיד גדלך. שיש נוהגים שלא לומר בחזרה כ\"א במוסף. ויש שא\"א אותו אפי' במוסף. עי' אשל אברהם סימן קי\"ד שהאריך בזה:
וראיתי באיזה ספר דע\"כ אומר הש\"ץ אחר הקדושה לדור ודור נגיד גדלך כו'. שאנו מבקשים מהשי\"ת שלא יבוא ח\"ו עוד גזירה להשבית אותנו מלהקדיש שמו ית' רק לדור ודור נגיד גדלך ולנצח נצחים קדושתך נקדיש. ועיין ט\"ה סעי' שס\"ג:
ובספר אשל אברהם מהדורא תנינא סי' קי\"ד כתב דיחיד המתפלל עם החזן גם שהחזן אומר לדור ודור הוא יכול לומר אתה קדוש שלא לגרוע תקנת תז\"ל אנשי כנה\"ג ע\"ה. ויכול ג\"כ לשמוע תיבות לדור ודור כו' עד כי כו' מהחזן והוה כאומר ג\"כ. וטוב שישמע ג\"כ מהחזן כשאומר או\"א ברכנו:" + ], + [ + "טעם. שנקראת התחנה והבקשה תפלה. מלשון פקו פליליה. שענינו דון ומשפט. והטעם. כי המתפלל מבקש מאת השם שישפטנו ברחמיו ולא יפנה לרוב הרעות שעושה כי המשפט הוא שיעזוב לו מעונותיו ולא יזכרם לו כלום כמו שאמר הנביא יסרני ה' אך במשפט אל באפך פן תמעטני. אבודרהם:*בספר הנהגות ישרות כתב דהעומד בתפל' ולא הקדים תשובה לתפלתו עליו נאמר מי ביקש זאת מידכם רמוס חצרי. וע\"ל סעי' ל' בהשמטה:
ובספר זרע קודש (תשא) כתב וז\"ל והנה אנשי כנה\"ג תקנו לנו לשון התפל' על ענינים גשמיים וגופניים כגון רפואה ופרנסה וכדומה. כ\"ז רומזים לתיקונים בעולמות העליונים כמ\"ש בספרים שבאמת התפל' וצרכים שבה הם דברים העומדים ברומו של עולם שהם משל ודמיון על העולמות הקדושים וכשאנו מתפללין בכוונ' זו להעלות התפל' רק לצורך גבוה ממילא באים עלינו כל הטובות והברכות והשפעות כי ע\"י תפלתינו נמתקו כל הדינים. ואז ממילא בא שפע מכל הטוב:
ובספר אגרא דכלה (תצא) בשם האריז\"ל פי' השמ\"ע ותן שכר טוב לכל הבוטחים כו' ושים חלקנו עמהם הלא אם אין אנו כדאים לזה ח\"ו האיך אנחנו מבקשים שיהי' חלקנו עמהם. רק דהנה כ\"א יש לו חלק בג\"ע וחלק בגיהנם. וארז\"ל זכה נוטל חלקו וחלק חבירו בג\"ע. והצדיקים הבוטחים בשמו ית' אינם רוצים ליהנות משל אחרים. והגם שנותנים להם חלק חבירם מחזירים לכ\"א אבידתו. וזה שאנו מבקשים ותן שכר טוב כו' ושים חלקנו עמהם. והם בודאי יחזירו לי: " + ], + [ + "טעם. שבשעה שהש\"ץ אומר מודים וכורע כל העם שוחין ואומרים הודאה קטנה. מפני שאין דרך העבד להודות לרבו ולומר לו אדוני אתה ע\"י שליח אלא כל אדם צריך לקבל בפיו עול מלכות שמים ואם יקבל ע\"י שליח אינה קבלה גמורה שיוכל להכחיש ולומר לא שלחתיו אבל בשאר התפלה שהוא בקשה יכול לתבוע צרכיו ע\"י שליח שכל אדם חפץ בטובתו ולא יכחיש ויאמר לא שלחתיו. וזה שאמר דוד אמרת לה' ה' אתה. אני בעצמי אמרתי לו ולא ע\"י שליח. אבודרהם:", + "קונטרס אחרון
מודים וכורע. כששוחין מודים עם הש\"ץ לא ישחה כמו הש\"ץ שצריך לשחות כשיעור שאחז\"ל עד שיתפקקו כל חוליות שבשדרה. אלא שוחין מעט עם הש\"ץ שלא יהי' נראה ככופר ח\"ו ואם ישחה כמו שהוא שוחה בלחש בתפלתו יהי' מוסיף על דברי חז\"ל. כן מבואר בפוסקים אחרונים. ודע כי כן נהג רש\"ל ז\"ל כשאמר מודים עם הש\"ץ הי' שוחה מעט וכשאמר שאתה הוא ה' אלהינו כשהזכיר השם הי' זוקף מעט אבל עכ\"פ הי' שוחה מעט וכשהגיע תיבת על שאנו מודים לך הי' שוחה יותר מעט. ולא כמו שעושין המוני עם שוחין עם הש\"ץ כמו ששוחין בתפלת לחש ואינו ראוי לעשות כן. אור צדיקים ובס' עבוה\"ק כתב בשם האריז\"ל דבמודים דרבנן ירכין הראש בלבד:" + ], + [ + "טעם. שנקרא מודים דרבנן. לפי שהוא תיקן הרבה חכמים כדאיתא בסוטה דף מ' ע\"א. טור או\"ח סי' קכ\"ז:" + ], + [ + "טעם. שהחזן נקרא ש\"ץ. כי כתוב בספרים שיש מן הארץ עד לרקיע ש\"ץ אוירים מלאים קליפות. ולכן נקרא החזן ש\"ץ על כי ע\"י השירות ותשבחות שמשורר בקול נעים בגילה ורנן נכרתים ונסתלקים הקליפות מן הש\"ץ אוירים. זרע קודש לפסח:*בספר דרך אמונה כתב בשם ס' ייטיב פנים וז\"ל שמעתי ממו' ז\"ל הגה\"צ ר' משה טייטילבוים אבד\"ק אוהל זי\"ע שהגאון הקדוש ר\"ר שמעלקא מניקלשפורג זצוק\"ל כשהי' עומד בתפל' בשבתות וי\"ט ובפרט בימים נוראים בעת העבוד' כשאמר וכך הי' מונה א' או\"א וכדומה הי' מכוון הכוונת והסודות בין תיבה לתיב' ואז הי' מאריך ומנגן נגונים חדשים פלאי פלאים אשר לא שמע אותן ולא שמע אוזן אדם בעולם והוא לא ידע כלל מה הוא מנגן ואיזהו נגון מנגן כי הי' שוטט במחשבתו דבוק בעולם העליון והקול יוצא מפיו בניגונים נפלאים ערבים לשומעיהן חכו ממתקים וכלו מחמדים: " + ], + [ + "טעם. שתפסו חז\"ל בשליח צבור לשון העובר לפני התיבה ולא נקטו היורד או העומד. כי הש\"צ ע\"י תפלתו יכול להמשיך השפעות טובות כנודע והוא הצינור המעבר השפעות בחי' סוד מדת יוסף ע\"ד יוסף הוא המשביר. אהבת שלום מהרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מקאסיף. זצוק\"ל פ' פנחס:" + ], + [ + "טעם. שנתפשט המנהג שהחזנים אוחזים פניהם בשני ידיהם בשעת התפלה כדי שלא להביט חוץ בבהכ\"נ ויישר מחשבתו לפניו ויראה תמיד בסידור התפלה אשר לפניו ויקיים שויתי ה' לנגדי תמיד ולא יהרהר בלבו בשעת התפלה כמה קול ערב וחזק יש לי וכמה בני אדם נהנים ממנו ששומעים אותי כי כן דרכו של יצר הרע כדי להפיל את האדם ברשתו ושלא יהיו מעשיו לש\"ש. מטה משה אות ס\"ג:" + ], + [ + "טעם. שאמרו חז\"ל כל תפלה שאין בה פושעי ישראל אינה נשמעת. לפי שהצדיק כשהוא בדביקות גדול' אז בלתי אפשר לו שיפסיק מדביקותו להשפיע לישראל. וכשיש פושעי ישראל דהיינו שפשע במדרגות ישראל אף שאינו רשע גמור כי אם שפשע באותה מדרגה הנקרא ישראל אז הוא גורם להפסיק הצדיק מדביקותו וגורם בזה שמטה הצדיק עצמו לצרכי העולם מה שהם צריכין להשפיע להם ואז תפלתו נשמעת עבורם לכל צרכיהם. נמצא בכל תפלה צריך פושעי ישראל אחד למנין עשרה כדי שיפעול את ההשפעה בנטיית הצדיק. נועם אלימלך פ' וירא ועי' לקמן סעי' תשמ\"ז:*ובספר חסד לאברהם מעין שני נהר מ\"ו כתב וז\"ל. טעם. היות סימני הקטורת י\"א סימנים לא פחות ולא יותר. ללמדינו שבכל ציבור שיש ביניהם רשע אחד אל יוציאוהו מביניהם ולא יעכבוהו מלהתפלל עמהם ואל יעלה בדעתם שיפסידו בהשתתף תפלת רשע עמהם ואדרב' יגיע להם תועלת ולא הפסד כי כשיעיינו למעל' ערך תפלתם לפי ערך תפלת רשע יראו יותר חשובים ממה שהם בלתי רשע עמהם וגם הרשע ירויח בהתחבר תפלתו עמהם חוזרות להיות חשובה. וזה כשיהי' י' צדיקים וא' רשע נחשבים כולם צדיקים כל הי\"א נחשבים לצדיקים. אך אין כח ביד ט' צדיקים לבטל פסול תפלת רשע אחד. ואם היו שני רשעים בתוך הציבור צריך שיהי' עשרים צדיקים כדי לבטל ב' רשעים ולזה הי' בקטורת עשרה סמנים טובים לבטל ריח החלבנה שריחו רע ע\"ש:
ובספר שארית ישראל פי' ע\"ד משארז\"ל אפילו כל העולם כולו אומרים לך צדיק אתה הי' בעיניך כרשע. וזהו ג\"כ מפושעי ישראל שיחזיק א\"ע לחוטא ופושע. וע\"י הכנעה יפתחו לו שערי רחמים זו תפלה מצד כי חפץ חסד הוא: ", + "קונטרס אחרון
החלבנה שריחו רע. ובספר בית שמואל אחרון (וירא) פי' בדרך הלצה מה שאמחז\"ל במשנה אבות ואל תהי רשע בפני עצמך. דרשע שהולך בין הציבור לפעמים הוא תועלת דאם מדת הדין מקטרג' על ישראל שהמה אין צדיקים. רואה הקב\"ה דנגד הרשע הזה המה צדיקים אבל אם הוא רשע בפ\"ע ואין הולך לביהכ\"נ אין בו שום תועלת:
וזה פי' כל פועל ה' למענהו דדרשו חז\"ל כל מה שברא הקב\"ה לא ברא דבר לבטלה. דהכל צורך אל העולם. וגם רשע. ר\"ל דמה שברא רשע הוא ג\"כ לצורך עולם. דתועלת הוא ליום רע. ר\"ל דכשישראל בצרה תועלת הוא הרשע דמרחם הקב\"ה על הצבור דכנגד הרשע הזה המה צדיקים. וא\"כ גם הרשע לא ברא לבטלה.
ובספר מדרש אליהו דרוש י' כתב דעם זה פירשו מז\"ל בפסוק פנה אל תפלת הערער ולא בזה את תפלתם דקשה דהל\"ל ולא בזה את תפלתו לשון יחיד כמו שנכנס בלשון יחיד. אמנם הכוונה פנה הקב\"ה אל תפלת הערער שהוא הרשע. ובזה לא בזה את תפלתם של המתפללים עמו." + ], + [ + "טעם. שגדול העונה אמן יותר מן המברך. כי המברך אינו מזכיר כ\"א הזכרה אחת והעונה אמן מזכיר שתים. דאמן בגימטריא ידו\"ד אדנ\"י. תשב\"ץ אות רנ\"א. וצריך האדם להשלים בכל יום מדת צדיק שהוא נוטריקון צ' אמונים ד' קדושות י' קדישים ק' ברכות. ש\"ע האריז\"ל:" + ], + [ + "עוד טעם. מפני שהמברך לא יכול לומר רק מה שתקנו חז\"ל ברכת השחר וברכת ק\"ש וש\"ע וברכת הפירות אם יש לו. אבל אמן יכול לענות אפי' שומע ברכות ממאה או אלף אנשים. דרך משה:" + ], + [ + "טעם. שאסור לאכול קודם התפלה. כיון דקודם התפלה עדיין חסר א' מאדם והיינו אלופו ש\"ע ונשאר דם. וזהו מה שאמז\"ל על פסוק לא תאכלו על הדם אזהרה לאכול קודם התפלה. אהבת שלום להרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מקאסיף. זצוק\"ל:" + ], + [ + "טעם. שהש\"צ אומר ברכת כהנים בתפלה. לפי שבימיהם היו עולים לדוכן בכל יום וכנגד זה אנו אומרים ברכת כהנים זעירא. כלבו אות י\"א." + ], + [ + "טעם. שהש\"צ אומר ברכת כהנים אחר הודאה. לפי שנאמר וישא אהרן את ידיו אל העם ויברכם וירד מעשות העולה וגומר. ועבודה והודאה חד מלתא הוא. שם:" + ], + [ + "טעם. שאין עונין אמן בשעת שהש\"ץ אומר ברכת כהנים. מפני שאין עונין אמן אלא כששומעין מפי המברך ולכן יש מקצת יחידים שעונין כן יהי רצון במקום אמן. אבודרהם:", + "קונטרס אחרון
אומר ברכת כהנים.*הרב הה\"ג רבינו עקיבא כהן ונשיא מאובין היה מוכתר בנימוסין ובא לפראג מעולי הגולה ק\"ק אובין ובנה בית גדול בנוי לתלפיות והרביץ תורה ונפטר שנת רנ\"ו לפ\"ק. והאיש ההוא הוליד מאשתו י\"ב בנים זכרים וי\"ג בנות והתחתן עם י\"ב מבנותיו לכהונה ולאחת אשר נקרא בשמה יוכבד התחתן עם ר' שבתי בר' ישעי' הלוי הורוויץ שהי' נקרא שעפטיל אביו של החסיד מו\"ה אברהם הלוי בעל יש נוחלין ועמק ברכה ושאר ספרים אביו של הגאון החסיד בעל השל\"ה ז\"ל. ור' עקיבא הכהן הנ\"ל זכה לילך לדוכן הוא וי\"ב בניו וי\"ב חתניו מספר כ\"ה נפשות והתפאר בעצמו שקיים מצות כה תברכו את בני ישראל: כתב קיצור של\"ה יש להזהיר ההמונים שאומרים אמן כן יהי' רצון על ברכת כהנים. אלא כך יש לנהוג אחר וישמרך יאמר יהי רצון ואחר ויחנך ג\"כ יהי רצון. אבל אחר שלום יאמר כן יהי רצון לפי שאם אין שלום אין כלום. והיא הברכה העיקרית ע\"כ אומרים שם כי\"ר להורות שבזה היא עיקר הברכה ע\"ש. ועי' ט\"ז סימן קכ\"ז סק\"ד. ובלבוש שם כתב הטעם שאין עונין אמן. לפי שהש\"ץ אינו אומר אותה אלא בלשון בקשה שמתחיל אלקינו וכו' ברכנו וכו'*מה שאומר הש\"ץ או\"א ברכנו בברכה המשולשת בתורה. כי הם ג' פסוקים. אבודרהם ובשל\"ה הק' בסופו בהקדמת בנו הגאון עמוד השלום פכ\"ו פי' בשם הסידור שחיבר המקובל הגדול מוהר\"ר הירץ זצלה\"ה ע\"ד מש\"כ המרדכי פ\"ק דברכות גבי אפילו עטרות ודיבון פירש'\"י שאין בו תרגום וצריך לקרות העברי ג\"פ וה\"ה ברכת כהנים אין להם תרגום כמבואר בפוסקים וצריך לקרותן ג\"פ במקרא. וזהו המשולשת בתורה: אינו נופל אחריו לשון אמן. אלא כן יהי רצון. כלומר גם אנחנו מבקשים ממנו ית' שכן יעשה. וכן יהי רצונו יתברך. וכן נוהגין ע\"כ:
ובספר אלה המצות להגאון החסיד מהר\"ם חאגיז זצ\"ל אות שע\"ח כתב וז\"ל ראיתי נוהגים כשהחזן אומר ברכת כהנים הציבור עונים בלחש על פסוק ראשון. יהי רצון בזכות אברהם. ע\"פ ב'. י\"ר בזכות יצחק ע\"פ ג'. י\"ר בזכות יעקב. יש סמך למנהג זה ע\"פ דברי רבינו בעל הטורים ז\"ל שכתב וז\"ל יברכך כנגד אברהם דכתיב בי' ואברכה מברכך. יאר כנגד יצחק דהי' עולת ראיה. ישא כנגד יעקב דכתיב בי' וישא יעקב רגליו:
וע' כלבו אות י\"א וז\"ל שלמה תיקן ברכת כהנים לומר בתפלה. ובפסוק ראשון ג' תיבות כנגד ג' אבות. ומברכין להם כדי שיזכור להם ברית אבות. פסוק שני חמשה תיבות כנגד חמשה חומשי תורה. שבזכות אבות נתנה תורה. וכן הוא אומר באר תפרוה שרים. ואומר להם עשו מה שכתוב בתורה שנתנה בזכות אבות פסוק שלישי ז' תיבות כנגד ז' רקיעים. ואומר להם שוכן שבעה רקיעים יברך אתכם. וכן הוא אומר הנה מטתו שלשלמה ששים גבורים סביב לה. וכי שלמה צריך שמירה אלא שהי' חקוק סביב למטתו ברכת כהנים שהן ששים אותיות. ועי' ט\"ה סעי' תקס\"ו." + ], + [ + "טעם. שהכהנים חולצים מנעליהם כשעולין לדוכן. מפני שהוא תיקון חכמים שתקנו לחלוץ המנעלים שמא יפסיק לו רצועה מסנדלו והוא ילך וישב לחזור ולקשרו וחביריו יברכו והוא ישב כאן ויקשור ולא יברך. ויאמרו עליו שהוא בן גרושה או בן חליצה ולכך אינו מברך לפיכך יחלוץ מנעליו ולא יצטרך לקשור אבל בבתי שוקים מותר לישא כפיו אפילו הם של עור מפני שאין בהם רצועות ולא גזרו עליהם אבל מנעלים אסורים אפילו אין בהם רצועות דעל סתם מנעלים גזרו ולא פלוג רבנן. לבוש סי' קכ\"ח ועי' מס' סוטה דף מ' ע\"א:", + "קונטרס אחרון
אבל מנעלים אסורים. ולפ\"ז נראה דגם מנעל של בגד ושל שעם וקש ג\"כ אסור עי' ט\"ה סעיף תשמ\"א. אבל בשו\"ת כנסת יחזקאל סי' י\"א העלה דרשאין הכהנים לעלות לדוכן במנעלים שקורין פילט\"ץ." + ], + [ + "טעם. שצריך ליטול ידיו. משום שנאמר (תהלים קל\"ד) שאו ידיכם קודש וברכו את ה'. כלומר כשתשאו ידיכם קדשו אותם בתחלה והיינו נטיל' ואח\"כ וברכו את ה' והוא ברכת כהנים ואע\"פ שנטל ידיו שחרית יחזור ויקדש אותם קודם הנשיאות כפים דקרא תיכף לקדושה ברכה משמע. שם סעיף ו' וסעיף ז':" + ], + [ + "טעם. שאומרים הכהנים באהבה. משום דאיתא בזוהר כל כהן דלא רחים לעמא או עמא לא רחמין לי' לא ישא כפיו. מ\"א סי' קכ\"ח ס\"ק י\"ח:", + "קונטרס אחרון
באהבה. הספר אגרא דכלה (נשא) כתב בשם אדמו\"ר הרב הקדוש מוהר\"ר יעקב יצחק מ\"כ בק\"ק לובלין זצוק\"ל כי אמו\"ר להם הוא מלשון אהבה מלשון את י\"י האמרת היום. כמבואר בזהר שצריך לברך את ישראל באהבה. וזה נוסח הברכה כנודע. ומה שאין אומרים הברכה בלשון רבים יברככם וישמרכם. מפני כשיאמרו בלשון רבים אזי יהי' המשמעות על כל העולם. וא\"כ גם אוה\"ע יהנו ח\"ו מאותו הברכה. ע\"כ צוה ית\"ש לומר בלשון יחיד ואינו נכנס בגדר הברכה רק עם המיוחד. וז\"ש כה תברכו את ב\"י אמור לה\"ם דייקא תצמצמו את הברכה לבל תלך רק לישראל עם קרובו:
והראוי לומר הברכה יברכנ\"ו וישמרנ\"ו כדי לכלול א\"ע עם ברכת ישראל. אבל באמת השי\"ת צוה לכהנים שלא יכללו א\"ע בברכה זו דהנה המצוה מוטלת עליהם למצות עשה ומצות לאו ליהנות ניתנו והבטיח להם השי\"ת שהוא יברכם לכהנים. וז\"ש אמו\"ר לה\"ם לנוכח רק לישראל יברכך וכו':" + ], + [ + "טעם. שהכהנים חולקין אצבעותיהם. דכתיב מציץ מן החרכים ה' חרכים דהיינו חלונות ע\"כ מכוונים לעשות ה' אוירים. טור שם:" + ], + [ + "עוד טעם. כי פתיחת האצבעות הוא סימן שאימת שכינה עליהם כאלו הם מתחלחלים. שבולי הלקט:" + ], + [ + "טעם. שנוהגים הכהנים לשלשל טלית של מצוה על פניהם וידיהם כדי שלא יוכלו הם להסתכל בעם ולא העם בהם ויבואו לידי היסח דעת ומנהג יפה הוא. ב\"י שם. והגאון יעב\"ץ כתב שאין נכון לשלשל הטלית עה\"פ לא הכהנים המברכים ולא ישראל המתברכים. אלא צריך דוקא פנים כנגד פנים שניהם מגולים רק יעמדו באימה ובכוונה על הברכה:", + "קונטרס אחרון
באימה ובכוונה. וטעם. כשהכהנים עולים לדוכן מנגנים תמיד ניגון אחד מתחלה ועד סוף. משום דאיכא למיחש לטירוף הדעת (מטה משה אות קצ\"ג). וטעם. אם הכהן אבל על אביו או אמו אינו נושא כפיו כל י\"ב חודש וה\"ה בשאר קרובים תוך ל' רק יוצא מביהכ\"נ בשעה שקורא הש\"ץ כהנים או כשנותנים מים ליטול ידיהם. לפי שאינו שרוי בשמחה וראוי למברך שיהי' שרוי בשמחה כמו שמצינו ביצחק אחר שאכל אמר ואברכך. לבוש סי' קכ\"ח סעי' מ\"ג:" + ], + [ + "טעם. שאנו אומרים בשעת ברכת כהנים רבונו של עולם חלום חלמתי. מפני שהחלום הוא אחד מששים בנבואה והכהנים הוא כולו נבואה שמטעם זה אסור להסתכל בידי הכהנים שהשכינה שורה בידיהם ולכן אנו אומרים רבש\"ע כדי לבטל החלום בששים. נועם אלימלך פ' תרומה:", + "קונטרס אחרון
לבטל החלום בששים. ובספר מדרש תלפיות אות ח' כתב בשם ספר תורת חיים. טעם. דהחלום מבטלו בברכת כהנים לפי שיש ס' אותיות בברכת כהנים. וחלום הוא כנגד א' מששים בנבואה. לכן ברכת כהנים מבטלו:" + ], + [ + "טעם. שאין נושאין כפיהם אלא ביו\"ט. משום שאז שרויים בשמחת יו\"ט. וטוב לב הוא יברך משא\"כ בשאר ימים. רמ\"א סי' קכ\"ח סעיף מ\"ד. ועיין מ\"א שם סק\"ע:" + ], + [ + "טעם. שאין נושאים כפיהם במנחה. משום דשכיחא שכרות באותה שעה שמא יהא הכהן שכור ע\"כ אין אומרים במנחה או\"א אבל בתענית אומרים. תענית דף כ\"ו ע\"ב ועי' או\"ח סי' קכ\"ט סעיף א':" + ], + [ + "טעם. שאין נופלין על פניהם בערב יו\"ט ובערב שבת נופלין. מפני שערבי ימים טובים וימי מוצאיהם הם ימים מעטים בשנה ולכן אין נופלין בהם בתחינה לא בשחרית ולא במנחה ואם היינו עושים כן לשבתות הרי חצי השנה לא היינו מתחננים ולא יתכן. ועוד כי ימים טובים יש להם יתרון מפני שקורין את ההלל. אבודרהם: ", + "קונטרס אחרון
ובע\"ש נופלין. בספר דברים נחמדים כתב מה שנוהגין בקצת מקומות שלא לומר תחינה ביום ו' וביום א' יש לבטל המנהג ההוא. דאמרינן בגמרא שבתות וי\"ט דאורייתא ולא צריכין חיזוק. וא\"כ מי שאינו אומר תחינה מראה ח\"ו שאינו דאורייתא:
ומה שנוהגין בקצת מקומות שלא לומר תחינה אחר המולד הלבנה. הגם שהוא יום קודם ר\"ח. מהראוי לבטל המנהג. כי הוא מתנגד להגמרא שסיפרו שם בכלתו של רפרם שהספידה ר\"ג הספד גדול. לא מפני שראוי' לכך אלא כדי לפרסם שאינו ר\"ח. ומה שנמצא כתוב בשם המקובל מהר\"י סרוק (עי' מ\"א סי' תנ\"ז סק\"ג) היינו שהי' נוהג להתענות התענית קודם המולד דווקא בשעת מיעוט הירח ולא אחר החידוש ע\"כ:
ובספר אזור אליהו (תזריע) כתב על מה דאמרינן בש\"ס על מה דציוותה התורה להקריב שעיר בר\"ח אמר הקב\"ה הביאו עלי כפרה על שמיעטתי את הירח. הלא זאת הכפרה הי' צריך להביא בער\"ח בזמן שמיעט את הירח ולא בזמן ר\"ת. שאז הוא התחדשות הירח. רק הטעם הוא כי בזמן סילוק הירח אז הדינים שולטים ח\"ו. ואין אז זמן כפרה. רק בחידוש הירח שאז התחלת החסד והרחמים וצריך כפרה על שעבר:" + ], + [ + "טעם שאין נופלין על פניהם בתחנון במנחה בע\"ש וער\"ח וערב יו\"ט וערב חנוכה ופורים וכדומה. שמתוך זה יזכור בתפלת ערבית לומר יעלה ויבא בר\"ח או עה\"נ בחנוכה ופורים או עכ\"פ שיזכור יום המאורע אשר יבא בערב. (מצאתי):" + ], + [ + "טעם. שאין נופלין על פניהם בלילה כי הנפילת אפים הוא להכניע למידת הלילה שהיא מדת הדין ואם הי' נופלים בלילה הי' מגבירין כחה והוי כמקצץ בנטיעות ח\"ו כידוע ליודעים חן ובליל המשמרות נוהגים ליפול על פניהם מפני שהוא קרוב ליום. לבוש סי' קל\"א סעי' ג' ועי' עמק ברכה דאם אינו קרוב ליום אומרים המזמור בלא נפילת אפים בקול רם כקורא בתורה. ועי' מ\"א שם ס\"ק ט' דאחר חצות הלילה נופלין על פניהם דרק קודם חצות הוא תגבורת הדינין משא\"כ אחר חצות ע\"ש:" + ], + [ + "טעם. שאין נופלין על פניהם לא בבית האבל ולא בבית החתן ולא בבית הכנסת ביום שיש בו מילה. הטעם בבית האבל שלא להגביר בה הדין ח\"ו כי האבל כבר מדת הדין מתוחה כנגדו והוי כמו קיצוץ ח\"ו. והטעם בחתן ובמילה מפני ששרוים בשמחה ועת התעוררות ומדת הרחמים כמו בשבת ויו\"ט לכן אין נופלין שלא לעורר מדת הדין בעת הרחמים. ובמילה ג\"כ דוקא בשחרית אין נופלין אבל במנחה אפילו מתפללים בבית המילה אצל התינוק אומרים התחנון מפני שאין שרוין כ\"כ בשמחה משום צערא דינוקא. (ועי' פ\"מ סי' קל\"א ס\"ק י\"א וס\"ק י\"ב דכשמתפללין אצל התינוק א\"א גם במנחה וכן אצל התינוק א\"א צו\"צ במנחה ע\"ש). אבל בחתן אין אומרים התחנון אצל החתן כל אותו היום של החופה ולא יותר. לבוש שם סעי' ד' ועי' מ\"א שם ס\"ק י\"ב דיש נוהגין שלא ליפול כל ז' כשהחתן בבהכ\"נ. ועי' ברכי יוסף סי' קל\"א סעיף ה' בשם הרב החסיד המקובל מוהר\"ר יעקב צמח שאע\"פ שלא נכנס לחופה כיון שבאותו יום עתיד ליכנס לחופה אין נופלין ע\"פ ויום מילה יוכיח ע\"ש:*ובנועם מגדים כתב דאם בא לבהכ\"נ לאחר יום החופה אין כל העם נגררין אחריו ואומרין תחנון ומיהו החתן יראה דא\"א תחנון כל שבעה ע\"כ. והנה מילה כתב רמ\"א בא\"ח סי' קל\"א ס\"ד דאם המיל' בביהכ\"נ אחת אז אומרים באחרת. ומ\"א שם סק\"י כתב בשם כ\"ה שמנהג כל המקומות שאפי' המיל' בבית אחר אין נופלין בבהכ\"נ שמתפלל שם בעל הברית ע\"ש. ובעטרת זקנים שם כתב וז\"ל ויש מי שכתב שאם מילה בעיר אין אומרים תחינות בכל העיר הואיל ואליהו בא לעיר ע\"כ. ועי' נועם מגדים דכתב דהכל לפי המנהג ואין להתקוטט בדבר זה כל שאין מנהג ידוע. ועי' שערי תשובה שם בשם באר יעקב שיש מקומות נוהגין כשיש מילה בבהכ\"נ אשר שם רוב העיר והוא הישנה משאר ביהכ\"נ שבעיר אין אומרים תחנון בכל ביהכ\"נ שבעיר ודוקא כשהם מתפללין בשוה עם בהכ\"נ הגדולה ולא קודם להם. או אחריהם עכ\"ל. ובחידושי הגהות מהגאון מהרי\"ש נ\"ז סי' תר\"ב כתב דאף הסנדק יאמר עכ\"פ בסלחות שאומרים באשמורת בוקר תחנה ונ\"א ע\"ש:
ובספר עבודת הקודש קשר גודל סי' י\"ט סעיף כ\"ב כתב בשס ת\"ח ח\"ג סי' ד' דאף אם אבי הבן בעיר או שמת וקרוביו הולכים לבה\"כ ומתפללים כמנהג אין נופלין ע\"פ:
כתב בספר התניא סי' ה' וז\"ל אם חל המיל' בתענית ציבור מתפללין סליחות ואומרים וידוי ואין נופלין על פניהן ואין אומר רחום וחנון ואבינו הרחמן. לפי שמצות מילה קבלו ישראל בשמחה עדיין מקיימין אותה בשמח' כדכתיב שש אנכי על אמרתיך. לפיכך אין אומרים והוא רחום ותחנונים שמניחין במקצת ואין צריכין להפסיק לגמרי וכך המנהג בישראל ע\"ש: וע\"ל סעי' תתרמ\"ד: ", + "קונטרס אחרון
ביום שיש בו מילה. אבל היה\"ר שאחר קה\"ת אומרים. לפי שיש בו בקשה לחיי הנמול בכלל ישראל ולא גרע ממ\"ש שעושין לו. ואפי' בשבת אומרים בקשת רחמים לחיי כלל עדת ישראל כמו שאומרים יקום פורקן ומי שבירך. יעב\"ץ:
ועי' בספר לבושי מכלול סי' ד' דכתב וז\"ל לא נמצא שלא לומר יה\"ר ביום שאין בו נפ\"א.*בספר נועם מגדים להפרמ\"ג אות ה' הוכיח מהלבוש סי' תכ\"ט סעי' ב' דכל יום שאין אומרים תחנון א\"א יה\"ר וכן הוא במנהגים. ועי' ש\"ך יו\"ד סי' רכ\"ה סק\"ד בשם מנהגים דבמילה אין אומרים יה\"ר שאחר קריאת הס\"ת:
ובענין מה שאומרים בתפלת יהי רצון שאחר קרה\"ת יהי רצון מלפני אבינו שבשמים לכונן וכו' יה\"ר וכו' לרתם עלינו וכו' ובסוף אומרים אחינו כל בית ישראל הנתונים בצרה ובשביה וכו' למה א\"א גם כאן בסוף בלשון יה\"ר מלפני אבינו שבשמים שכל בית ישראל הנתונים וכו'. כי כיון אם יש אחדות בין ישראל אז ממילא הוא עת רצון. וז\"ש אחינ\"ו כל בית ישראל. היינו באם ב\"י הם אחים ורעים אז א\"צ להקדים יה\"ר. כיון דבודאי יש עת רצון. כן כתב לי ידי\"נ הרב הה\"ג מו\"ה צבי יחזקאל מיכלזאהן אבד\"ק פלונסק שליט\"א בשם הרב הצדוק הקדוש מהר\"ש מבעלז זצוק\"ל: ואני חזיתי להרב הקדוש מוהר\"ר יחיאל מיכל מגלינא זצוק\"ל בהלולא של מר חותנו הרב הצדיק הקדוש מפרימישלאן זללה\"ה. שלא אמר תחנה ואחר קה\"ת אמר יה\"ר וכן אני נוהג אחריו אם דבכמה מקומות אומרים תחנה ג\"כ עכ\"ז רוב החסידים תפשו שלא לומר תחנה כמו דהלולא דרשב\"י ע\"ה זי\"ע ומדליקין נרות. ואדמו\"ר הקדוש מסטרעטין ציוה לשורר על הציון הפיוט של בר יוחאי. ועושין משתה ובליקוטי תורה להאריז\"ל כתב דטוב לומר על היא\"צ של הצדיק חיד\"ת משמן.", + "ולא יותר. ועי' מ\"א שם ס\"ק י\"ב דכתב וז\"ל במדינות אלו נוהגים שלא ליכנס לבית הכנסת יום או יומים קודם החופה ואולי הוא מהאי טעמא כדי שיוכלו הקהל לומר תחנה ומיהו אם נכנס אומרים תחנון מלבד יום החופה. ועי' ט\"ז שם סק\"י דכל ז' ימי המשתה לא יבא החתן לביהכ\"נ מטעם זה שלא ימנעו לומר תחנון.
ובספר אשל אברהם שם כתב ונראה שכשהוא בביהכ\"נ או בביהמ\"ד הק' המיוחדים לרבים והוא איננו מתפלל כלל בין המתפללים אז ולא הניח כלל טלית ותפילין כי דעתו להתפלל עם מנין שיתפללו אחר כך בזה לכ\"ע אין למנוע מלומר תחנון ע\"י החתן כי רק כשמתפלל עמהם גם שאינם שווים במקום אחד שייך צירוף מה שאין כן כשהוא לומד והם מתפללים. ומ\"מ כשיוצא החתן לחוץ ללמוד בחדר הסמוך הוא עצהיו\"ט ע\"ש. ובאלמן שנשא אלמנה דוקא תוך ג' לנשואין אבל לאחר ג' נופלין. באר היטב שם ס\"ק י\"ד." + ], + [ + "טעם. שנופלין תחנון על יד שמאל משום שהסיבת שמאל דרך בן חורין ומכניעין עצמינו באותו צד ובשחרית עפני התפילין יטה על ימינו. פ\"מ סי' קל\"א ס\"ק ב':", + "קונטרס אחרון
תחנון על יד שמאל. בספר מעשה רב להגר\"א ז\"ל סי' מ\"ט כתב שלא יאמר פסוק ויאמר דוד שנאמר גבי פורעניות רק יתחיל רחום וחנון." + ], + [ + "עוד טעם. שבשחרית כשנופל על פניו יטה על ימינו*ובענין נפילת אפים בתפלה יש בו שלשה כוונות אחד למורא שכינ'. שנית להראות צער והכנעה. ג' להראות אסורות חושיו ובטול הרגשותיו. וזה הטעם לכוין רגליו בתפלה לפי שהניעת רגלים היא עיקר התנועה לכן מראה בזה ביטול התנועה. ר' בחיי פרשת קרח:
ובספר צמח דוד לשבת שובה כתב בשם זוהר במדבר שאם האדם מקבל ע\"ע מס\"נ במחשבה בנפילת אפים או בק\"'ש. חשוב כאלו מס\"נ בפועל: הנה בש\"ע סימן קל\"א כתב הרמ\"א הטעם. משום כבוד התפילין ולכאורה מה בזיון לתפילין כשיפול על שמאל. רק הטעם הוא. כי מה שאין אנו נופלין תחנון בשבת הוא מטעם שהוא יום קדוש ואות אשר בחר בנו ואנו במעלה העליונה ואז אין שייך לעורר הדינים בנפילת אפים ובכלל זה שאר הימים שהקדושה שולטת. והתפילין ג\"כ אות ומורים על יחוד הגדול. ע\"כ כשיפול על יד שמאל ששם התפילין הוא בזיון גדול שמראה כאלו אינם אות ח\"ו וכשאומר תחנה בנפילת אפים בשבת בודאי הוא בזיון גדול לשבת. הכי נמי לא שנא. אור צדיקים בשם המאור הגדול מוהר\"ר וואלף ז\"ל הרב דק\"ק פוזנא." + ], + [ + "טעם. דמסתירים פנים כשאומרים תחנון. לפי כשישראל הי' משתחוים בעזרה הי' בין כל אחד ד' אמות כדי שלא ישמע ודוי של חבירו ויתבייש ממנו וע\"כ אנו עושים ג\"כ כי האי גוונא בהסתר פנים כאלו כל אחד אינו רואה ויודע מה שהתפלל חבירו. מטה משה אות ר\"ד:*ובשערי תשובה כתב בשם מהר\"א חזקוני כי בשעה שהציבור נופלים אף שהוא לא התפלל עמהם צריך לעשות נפ\"א עם הציבור ולכסות עצמו בטלית כמו שעושין הציבור אף שהוא אינו אומר נ\"א שהוא עומד בפסוקי דזמרה וכיוצא ע\"ש: ", + "קונטרס אחרון
בהסתר פנים. דעת המקובלים שלא ליפול אל תוך היד כ\"א על גבי היד. והטעם נפלא. (אור צדיקים). בני אסטרייך נוהגין שאין אוכלין קטניות בימים שאין נופלין. משום דדמי לאבילות המתגלגל. מהרי\"ל:" + ], + [ + "טעם. שאין נופלין נפילת אפים אלא במקום שיש ארון וס\"ת. משום דכתיב במלחמת עי ויפול על פניו ארצה לפני ארון ה'. רוקח סי' שכ\"ד. אם אין שם ס\"ת אומרים תחינה בלא כיסוי פנים וכן נוהגים. רמ\"א סי' קל\"א סעיף ב', ואפי' יחיד בביתו נופל אם יש שם ס\"ת. מ\"א שם ס\"ק ו'. ועי' בברכי יוסף שם סעיף א' דע\"פ הקבלה נהגינן לומר נ\"א בכל מקום ואין להקפיד אם יש שם ס\"ת ע\"ש:" + ], + [ + "טעם. למה בבא החתן לבהכ\"נ אין נופלין על פניהם ובבא האבל לבהכ\"כ נופלין, כיון דחתן ואבל מחד טעמא. רק טעם החתן מפני שהוא שרוי בשמחה וכיון שהוא מלך אזלינן בתרי' כל הקהל אבל האבל מטעם שלא להגביר מדת הדין לכן כשהאבל בבהכ\"נ עבדינן עיקר משאר הקהל דאינם אבילים. באר היטב סי' קל\"א ס\"ק י\"א וע\"ל סעי' תתרנ\"ח:", + "קונטרס אחרון
עבדינן עיקר משאר הקהל. בספר אשל אברהם סי' קל\"א כתב וז\"ל פעם אחד קבע אבל א' על אמו לישב בביהמ\"ד הק' שהותנו בפי' שיהי' היתר לישב ולדור בו ולאכול כי לא הניחו לעשות מנין בביתו. נראה שאין נמנעים בביהמ\"ד על ידו מלומר תחנון. ומ\"מ אין נכון שיהי' אבל בר מינן מיחד לו מקום לישב בביהכ\"נ או בביהמ\"ד הק' כל שיש לו בית או שאפשר לו שיבחור לו מקום אחר לישב. ואין לו לבוא לשל צבור. ויש דלא ניחא להו. ואולי אין נכון לומר שם תחנון גם שאין הצבור גרירי בתריה וכיון שאין מפורש לומר שם תחנון*עי' טעמי המנהגים ח\"א סעי' קל\"ה מה שכתבתי בשם הבאה\"ט סי' קל\"א ס\"ק י\"א בשם כנה\"ג הטעם נמה בבא החתן לביהכ\"נ אין נופלין על פניהם ובבא האבל לכיהכ\"נ נופלין. והנה מבואר שבבא האבל לביהכ\"נ אומרים תחנון: נכון למנוע משישב שם בכל האפשרי ובפרט כשאפשר לו לישב במקום שמת בו הבר מינן ע\"כ:
ועי' שלטי הגבורים מ\"ק פ\"ג בשם רבינו האי דבחול אינו יוצא ובשבת תלוי במנהג המדינה היכא דרגילים דאתי לבי כנישתא דמקדים ואתי מצפרא קמי צבורא לבי כנשתא. והיכא דרגילי למיתב בביתיה יתיב. ובבבל בכפרים כ\"ע נפקי לבי כנישתא. ובכרכים ועיירות רובן יושבים בבתיהם וריעיהן גומלי חסד באין אליהן ומיעוט עיילי לבי כנישתא ויתבי במקום אבלים ומצלי:
ועי' כלבו שכתב וז\"ל אמר בעל ההגהה לענין בית הכנסת הדבר תלוי במנהג נהגו להכנס נכנס שלא להכנס אינו נכנס. ובאבל רבתי כתב דהולך לבית המדרש אבל לא לביכה\"נ. ועי' קיצור ש\"ע סי' רי\"ד דאם א\"א לו לאסוף עשרה ויהא מוכרח להתפלל ביחידות ובשכונתו יש מנין יכול ללכת להתפלל שם שלא להתבטל מתפלה בצבור. ועי' חכמת אדם קונטרס מצבת משה אות ח'. ועי' פ\"ת סי' שצ\"ג סק\"ב:" + ], + [ + "טעם. שאומרים והוא רחום בשני ובחמישי. כי עובדא הוי בספינתא דיהודאי אתא מן גלותא דירושלים לאתרא דהוה תמן הגמונא. א\"ל מנן עם אתון בעינא למנסא לכון כמה דמנסו חנניא מישאל ועזריה בגו אתון נורא אמרו לי' הב לן זמן תלתין יומין יהב לון זמן יתבו בתעניתא וכל יומא מה דחזי בחלמא הוי משתעי באפי קהלה כד בעי למשלם תלתין יומין הוה תמן חד סבא דדחיל חטאין ולא הוי חכים כולו האי אמר להו אנא חזינא בחלמא דאקרו לי חד פסוקא דהוה כתיב בי' תרי כי ותלתא לא ולא ידעני מאי האי א\"ל חד סבא חכימא לחדא האי קרא ודאי דאהני לך מן שמיא כי תעבור במים אתך אני ובנהרות לא ישטפוך. כי תלך במו אש לא תכוה ולהבה לא תבער בך. את ודאי תעול בנורא ותשתיזיב דהא ודאי מן שמיא אתרחיש לך ניסא עבדו בטעם הגמונא נורא רבתא לחדא ועלה האי סבא דחלם ההוא חלמיא בגו נורא ואתפליג אישתא לתלתא חלקין ואחזי דעלוי בגויה תלתא צדיקי לקבולי אנפוי דהאי סבא והנהו תלתא כן שבחו ואמרו והוא רחום. קדמאה אמר עד אנא מלך רחום וחנון. תנינא אמר עד אין כמוך. תליתאי אמר מתמן ולהלאה ובכולהו מתחילין ברחום ומסיימין ברחום ותקנוה לומר בשני ובחמישי שהוא יומא דדינא. כל בו:" + ], + [ + "טעם. שאומרים ואנחנו לא נדע. כלומר כבר עשינו כענין שעשה משה בהר בעלותו לקבל התורה שאמר בתחלה ואשב בהר בלשון ישיבה. ואח\"כ ואנכי עמדתי בהר. ואח\"כ ואתנפל לפני ה'. וכן עשינו אנחנו בתחלה פסוקי הזמירות בישיבה. ואח\"כ י\"ח בעמידה. ואח\"כ נפילת אפים. ומעתה אין אנו יודעים להתפלל בענין אחר. וזה ואנחנו לא נדע. אבודרהם:" + ], + [ + "טעם. שיש לומר אל ארך אפים מעומד. מפני שאומרים בו חטאנו לך אדון והוא עיקר הוידוי כדאיתא ביומא דעיקר הוידוי הוא אבל אנחנו חטאנו. מטה משה אות רכ\"א:" + ], + [ + "טעם. שנוהגים להתענות שני וחמישי. אומר בתנחומא בפסוק וה' המטיר על סדום כשחטאו בעגל עלה משה בה' וסוף ארבעים יום הי' יום שרי מכאן תקנו חכמים שמתענים יום שני ויום חמישי בעלייתו של משה ובירידתו. ועי' תוס' בבא קמא ד' פ\"ב ע\"א בד\"ה כדי. ועי' ליקוטים סעי' ט\"ו:" + ], + [ + "טעם. שאין אומרים אא\"א ולמנצח בר\"ח. משום דאומרים בהם חצי הלל גם ר\"ח איתקש למועדים (עי' לבוש סי' תי\"ח סעי' א') מש\"ה יש לו יתרון על שאר ימים שא\"א תחנון ואפ\"ה אומרים אא\"א ולמנצח משא\"כ בר\"ח. גם י\"ל דבר\"ח בזמן שביהמ\"ק הי' קיים היו מקריבין בו קרבן מוסף מש\"ה יש לו מעלה יתירה. חנוכה אין אומרים אא\"א ולמנצח יענך כו'. מפני שאומרים הלל הוה כעין יו\"ט עי' לבוש סי' קל\"א סעי' ו' ותרפ\"ג סעי' א'. פורים אין אומרים אא\"א ולמנצח הן בשנה פשוטה ואף בשנה מעוברת א\"א בי\"ד וט\"ו באדר ראשון וכ\"ש באדר שני. משום דהם ימי משתה ושמחה דאף אדר א' מצוה להרבות (עי' א\"ר סי' תרצ\"ז אות א' דשני ימים מצוה להרבות) ועוד נ\"ל הואיל וברוב ימים א\"א בי\"ד בפשוטות ה\"ה במעוברת לא פלוג. וב\"י סי' תרצ\"ז סיים דיומי נס והצלה נינהו. ע\"פ אין אומרים אא\"א ולמנצח. משום שיום הקרבת ק\"פ הוה כיו\"ט אף עכשיו יש לו מעלה יתירה שאין אומרים אא\"א ולמנצח. עיו\"כ אין אומרים למנצח (אא\"א לא משכחת לי' דלא חל יו\"כ באג\"ו) כי עיו\"כ הוא כיו\"ט לכמה דברים ואסור להתענות בו וי\"א מה\"ת אסור עי' מ\"א סי' תר\"ד אות א' וד\"מ כתב שם דמי שנדר שלא לאכול בשר כ\"א ביו\"ט מותר בעיו\"כ דהוא יו\"ט. אלמא דעיו\"כ יש לו חשיבות טפי ומש\"ה אין אומרים למנצח. תשעה באב אין אומרים אא\"א ולמנצח. משום דאיקרי מועד קרא עלי מועד. נועם מגדים:" + ], + [ + "טעם. דכתיב ישגבך שם אלהי יעקב ולא אברהם ויצחק. לפי שכל הבנים הי' שלו וטרח הרבה בגידולם יבקש עליהם רחמים. רש\"י ברכות ס\"ד:", + "קונטרס אחרון
וטרח הרבה בגידולם. ובספר כד הקמח אות מ' כתב אין לך צדיק בעולם שעברו עליו צרות רבות כיעקב. צרת עשו. צרת לבן. צרת רחל. צרת דינה. צרת יוסף. ולכך הזכיר הכתוב (תהלים כ') יענך ה' ביום צרה וגו' יעקב יותר משאר האבות:" + ], + [ + "טעם. שתקנו סדר קדושה בסוף. בעבור עמי הארץ המתאחרין לבא לתפלה שלא יפסידו שמיעת הקדושה דאמרינן בשלהי סוטה אמאי קאי עלמא אסדרא דקדושא ואיהא שמיה רבא דאגדתא ולכך תקנו לתרגם סדר קדושה זה כדי שיבינו עמי הארץ שאין מכירים לדבר בלשון הקודש אלא בלשון תרגם שהי' רגילים לדבר בו באותו זמן כמו שתקנו בלילי שבת ברכה מעין שבע בעבור המאחרים לבוא והגירסא קדיש בעלם עלמיא. וטעם. שאין אומרים אותו בשבתות ויו\"ט בשחרית. מפני שכולם באים בבהכ\"נ בתפלה ראשונה. ואומרים אותו בשבתות וי\"ט במנחה לפי שהי' דורשין בימים אלו קודם תפלת מנחה ורגילות הוא לדבר בסוף הדרשה בפסוקי גאולה וקדושה וגם עמי הארץ באים לשמוע הדרשה. אבודרהם:*ועי' לבוש סי' קל\"ב דכתב וז\"ל ואח\"כ אומרים ובא לציון גואל כו' וזהו הנקרא סדר קדושה מפני שיש בה כל הקדוש' ואע\"ג שכבר אמרנו הקדושה ב' פעמים ביוצר ובתפלה תקנו סדר קדושה משום שבתחיל' גזרו עכו\"ם על ישראל שלא יענו קדושה בתוך התפל' והיו אורבים להם אם יענו קדושה בתוך התפל'. ולאחר התפל' כשהיו האורבים הולכים להם היו קורין וקרא זה אל זה וגו' דהיינו שילו' קדושה ומתרגמין אותה מפני החיב' הרי ו' פעמים קדוש כנגד יוצר ותפל'.
ומטעם זה. תקנו ג\"כ להקדים אלו השני פסוקים ובא לציון וגו' ופסוק ואני זאת בריתי וגו' שכיון שהיו כפופים תחת יד עכו\"ם שגזרו עליהם גזירות לבטל התור' לכך אמרו אלו השני פסוקים בלשון תחינה ובקש' שיבא הגואל ויגאלם מתחת ידם ויזכו לקיים בהם לא ימושו מפיך ומפי זרעך כו'. ומפני שבלשון תחנה ובקש' אומרים לכך לא נהגינן לומר סדר קדוש' בשבת וי\"ט שחרית אלא משום שלא לבטל התקנה נהגינן לאומרה במנח' בשבת וי\"ט ולא בלשון תחנה ובקש' אלא לקיים התקנ' בעלמא. ותקנו להקדים ג\"כ מזמור יענך ד' ביום צרה לסדר קדוש' מפני שנתקנה ע\"י הצר' ובזמן צרתם. ומטעם זה. ג\"כ אומרים למנצח אפילו בימים שאין אומרים בהם תחנון מפני ששייך לסדר קדוש'. חוץ מר\"ח. חנוכה. ופורים. וערב פסח. וערב יו\"כ. שכל אלו ימים טובים הם יותר משאר ימים ואע\"פ שאומרים בהם הסדר קדוש' מ\"מ אין אומרים בהם למנצח להראות בהן קדושתן ושאינה יום צרה כמו שאר הימים ע\"ש:
כתב בספר התניא סי' ז' בשם רב עמרם גאון שאסור לו לאדם לצאת מבית הכנסת קודם קדישא דסידרא אלא חייב אדם לעמוד עד אחר שליח צבור לעשות סייג והידור לתפל' כו' ולקבל עול תפלה באימה וברתת דאמר' רבנן האידנא אמאי מקיים עלמא אקדישא דסידרא ואמן יהא שמיה רבא מברך לעלם ולעלמי עלמיא דאגדתא. ודבר שהעולם מתקיים עליו אין לזלזל בו: ", + "קונטרס אחרון
סדר קדושה בסוף. בספר דברי שאול בהשמטות כתב בשם הרב המגיד מדובנא ז\"ל במה שאנו מבקשים ונזכה ונחי' ונירש טובה וברכה לשני ימות המשיח. וכמה אמוראים אמרו ייתי ולא אחמיני'. עפ\"י משל שנגיד אחד עשה משתה וביקש עשירים ועניים. והנה קרה שעשיר א' קדם לבוא ובבואו ועוד לא התקבצו אנשים אל המשתה. א\"ל הנגיד שילך לחדר א' וישן על המטה כבודה. ובהתקבץ אנשי הקרואים יעוררו אותו. והנה עני א' קדם ג\"כ לבוא וכשמעו זאת הלך גם הוא לישן באיזה מקום ונרדם וישן והניחו לישן אותו והקיץ ונפשו ריקה. ולעשיר הקיצו בבוא זמן המשתה. כמו כן האמוראים שבטחו בצדקתם שבודאי יעוררו אותם ע\"כ אמרו דייתי ולא אחמיני' ולמה להם כל הצרות אשר ישמעו. אבל אנו מבקשים ונזכה ונחיה כי פן לא נזכה שיעוררו אותנו:
ובס' אגרא דכלה (בשלח) כתב על פסוק ויאמר משה וכו' למשמרת לדורותיכם. קבלתי מכתבי מהרמ\"ע כ\"מ שנאמר לדורותיכם הוא בעת שיהי' כל הדורות ביחד היינו לימות המשיח והתחי' ב\"ב. וכל מקום שכתב עד היום הזה מרומז עד תחיית המתים בב\"א עי' זוה\"ק בראשית (דף קע\"ה ע\"א) בד\"ה ויצב יעקב מצבה דלא אתכסיא אתרא עד יומא דזמין קב\"ה לאתייא מיתיא כמה דאתמר עד היום עד ההוא יומא ממש:", + "בפסוקי גאולה וקדושה. בספר לקוטי הפרדס פי' ואתה קדוש יושב תהלות ישראל. יושב לשון שהיי' והמתנה כמו שבו לכם פה. וישבו שרי בלק ומתרגמ' ואוריכו. וכן ואתה קדוש יושב תהלות ישראל יושב ושוה' תהילותן של ישראל." + ], + [ + "טעם. שאומרים קדיש עם תתקבל לאחר ובא לציון ולא מיד אחר תפלת י\"ח. לפי שסדר קדושה בתר תפלה גרירא. לבוש סי' נ\"ה:" + ], + [ + "עוד טעם. לפי מה שכתב הלבוש בסי' קל\"ב דסדרא דקדושה ובא לציון הוא במקום קדושה דתפלה עפ\"י גזירה שהיתה א\"כ שפיר תקנו קדיש עם תתקבל לאחר ובא לציון. נועם מגדים:", + "קונטרס אחרון
לאחר ובא לציון. ויאמר שיר שהיו הלוים אומרים על הדוכן והוא כדי לזכור חרבן ביהמ\"ק ולדאג על זה ולבקש מאת אלהינו שיחזור עטרה ליושנה ויחדש ימינו כקדם ונקריב לפניו קרבנות חובותינו. סדה\"י:" + ], + [ + "טעם. שבראשון היו הלוים אומרים לה' הארץ ומלאה. ע\"ש שקנה שמים וארץ והקנה תבל ליושבי בה ושלט בעולמו יחידי. בשני היו אומרים גדול ה' ומהולל מאוד. ע\"ש שהבדיל רקיע בין עליונים לתחתונים ונתעלה וישב במרום. בשלישי היו אומרים אלקים נצב בעדת אל. ע\"ש שגילה ארץ בחכמתו והכין תבל לעדתו שנאמר ותראה היבשה. ברביעי היו אומרים אל נקמות ה'. ע\"ש שברא חמה ולבנה ועתיד ליפרע מעובדיהן. בחמישי היו אומרים הרנינו לאלקים עוזנו. על שם שברא עופות ודגים לשבח לשמו כשאדם רואה עופות משונים זה מזה נותן שבח לשמו. בששי היו אומרים ה' מלך גאות לבש. ע\"ש שגמר מלאכתו ומלך עליהם. בשביעי היו אומרים מזמור שיר ליום השבת. ליום שכולו שבת. שעתיד העולם להיות חרוב ואין אדם וכל המלאכות שובתות על אותו יום אומרים שיר של שבת. ר\"ה דף ל\"א ע\"א:", + "קונטרס אחרון
ברביעי הי' אומרים אל נקמות ה'. והמנהג בשיר של יום ד' דסיומו יצמיתם ד' אלקינו. לסיים הפסוק לכו נרננה דהיא בקפיטל שלאחריו כדי לסיים בדבר טוב. וזה ג\"כ הטעם שנוהגין לסיים בקפיטל אשרי איש תאות רשעים תאבד הללויה. דמתחיל בקפיטל שלאחריו כדי לסיים בדבר טוב. ומה שכתב המהרש\"א בח\"א פסחים דף קי\"ז אהא דאמרו בש\"ס שם הכל מודים תאות רשעים תאבד הללויה דבתרי' ריש פרקא. דאין לומר הללויה על אבידת הרשעים. וכמו דלא אמרו המלאכים שירה על הים עכ\"ל. דהא לא סיים באבידת הרשעים רק שהתאוה של הרשעים תאבד." + ], + [ + "טעם. למה אומרים פיטום הקטירת אחר התפלה. כדי להבריח הקליפות מ\"א סי' קל\"ב ס\"ק ג'.", + "וטעם. שאומרים תחלה אין כאלקינו כו'. לפי שהקטורת מעשרת ולכך אומרים אין כאלקינו שלא יאמר כחי ועוצם ידי כו'. שערי תשובה שם ס\"ק ו':", + "קונטרס אחרון
להכרית הקליפות. ומה שאומרים אחר התפלה מימרא של אמר ר' אלעזר אמר ר\"ח תלמידי חכמים מרבים שלום לפי שיש בו ו' פעמים שלום להכביד ו' כנפים של סמאל שלא יתערער על התפילה. ספר עונג שבת בשם חכם א'." + ], + [ + "טעם. שיש נוהגין שלא לומר אין כאלהינו ופיטום הקטורת בחול. מפני שהאמירה הוא במקום הקטורת וחיישינן שמא ידלג אחד מסממניה וכבר אמרו אם חסר אחד מסממניה חייב מיתה ולכך לא נהגו לאומרו בחול שממהרין למלאכתן וחיישינן שמא ידלג. לבוש סי' קל\"ג:", + "קונטרס אחרון
בי\"ג עקרים אני מאמין כו' שהבורא ית\"ש יודע כל מעשי ב\"א כו' שנאמר היוצר יחד לבם וכו'. ומהפלא מה נשתנה העיקר הלז מכל הי\"ב עיקרים. משום דכל הי\"ב עיקרים אין השכל מכחיש אותם. אמנם העיקר הזה הוא להאמין בדבר. אשר הוא בענין הידועה מביא הפסוק שנאמר וכו' כי משם ראי' אשר אין להרהר בזה דבר ולא לשאול שום שאלה וקושי'. בשם הגאון בעהמ\"ח ספר ברוך טעם ז\"ל." + ], + [ + "טעם. שנוהגין לומר הג' פסוקים טרם צאתם מבהכ\"נ והם אלו. אל תירא מפחד פתאום כו'. כי בימי המן הרשע ראו התינוקות סי' הגאולה ע\"י פסוקים אלו. כי המן הרשע הלך לבתי מדרשות לבחון ולנסות אם יצליח ברשעו מצא לתינוק אחד אמר ליה פסוק לי פסוקיך אמר ליה אל תירא מפחד פתאום וכו'. מצא לב' א\"ל פסוק לי פסוקיך א\"ל עוצו עצה ותופר וכו'. מצא לג' א\"ל פסוק לי פסוקיך א\"ל ועד זקנה אני הוא וכו'. ע\"כ קבעו אותן הפסוקים לומר להזכיר חיבת ישראל לפני השי\"ת ב\"ה בכל עת אולי ירחם השי\"ת עלינו ויגאלנו במהרה בימינו אמן סלה. אור צדיקים:" + ], + [ + "טעם. למה כל דבר שבקדושה אין אומרים פחות מיו\"ד. דכתיב במקהלת ברכו אלהים. במקהלת בגימטריא בעשרה. מ\"א:", + "קונטרס אחרון
אין אומרים פחות מיו\"ד. בספר אגרא דכלה (קרח) כתב וז\"ל אמרז\"ל מנין לדבר שבקדושה שלא יהי' בפחות מעשרה אתיא תו\"ך תו\"ך אתיא עד\"ה עד\"ה כתיב בקדושה. ונקדשתי בתוך ב\"י. וכתיב בעדת קרח. הבדלו מתו\"ך העד\"ה הזאת. וכתיב במרגלים עד מתי לעדה הרעה הזאת יצאו יהושע וכלב שמעתי סתם מכבוד אדמו\"ר הרב מהרמ\"מ זצוק\"ל ראה עד היכן הדברים מגיעים עד שכל הדברים שבקדושה שבישראל נשמעים ממרגלים ומעדת קרח*ובספרו דברים נחמדים (סנהדרין) כתב דאותן שאמרו עליהם חז\"ל אין להם חלק לעוה\"ב הנה לכולם מצאו תקנה וסמך מפסוקי התורה. אך למרגלים הוא אליבא דכ\"ע אין להם חלק לעוה\"ב (עי' סנהדרין ק\"ט) הנה החושב מחשבות לבל ידח ממנו נדח. באת לנו הלימוד לדבר שבקדושה שיהיה בעשרה נלמוד מעדת מרגלים ונקדשתי בתוך בני ישראל אתיא תו\"ך תו\"ך. אתיא עד\"ה עד\"ה א\"כ זכות גדול הוא להם. והגם שמצד עונם נתחייבו שלא יהי' להם חלק לעוה\"ב. אבל מצד שלמדו ישראל על ידם ענין הלכות קדושת השם יתעלו מעלי' לעלי' ויקדשו שמו הגדול ית' ברבים. וע\"ל בהשמטה לסעי' תקל\"ו: :
וצריך שיהיו כל העשרה במקום א' וש\"צ עמהם אבל אם מקצתם בחדר זה ומקצתם בחדר אחר אינם מצטרפים אעפ\"י שהפתח פתוח ביניהם ואפילו אם הרוב עומדים בביהכ\"נ והמיעוט בעזרה שלפני ביהכ\"נ אינם מצטרפים ואפי' העומדים על האסקופ' בתוך הפתח. בד\"א כשהעומדים בחוץ אינם נראה להעומדים בפנים אבל מי שמראה פניו להעומדים בבהכ\"נ מצטרף עמהם. ש\"ע הרב סי' נ\"ה סעי' ט\"ו וט\"ז ושכן משמע במ\"א שם ס\"ק י\"ב. ועי' באר היטב ושערי תשובה שם ס\"ק י\"ד ולבושי שרד שם סעי' ט\"ו.
ובספר דרך משה כתב וז\"ל צריך כל אדם ליזהר בזה לילך תמיד להתפלל דוקא בביהכ\"נ אפי' אם אין מנין בעיר. ובדורינו בעוה\"ר יש כמה וכמה בעלי בתים אפי' לומדים שאינן נזהרין בזה. וזה מוכח מגמרא מה' ברכות כל מי שיש לו ביהכ\"נ בעירו ולא בא להתפלל נקרא שכן רע. מדקאמר הגמרא ביהכ\"נ בעירו ולא מי שיש לו מנין בעירו משמע שאף בלא מנין צריך לבוא לביהכ\"נ מקום מיוחד לתפלה. ומכ\"ש כשיש מנין בביהכ\"נ והוא אינו רוצה להתפלל עמהם במזיד ומבטל איש\"ר א\"כ אין לו מליץ יוש\"ר שהוא ר\"ת \"יתגדל \"ויתקדש \"שמיה \"רבא לתפלתו. ואפי' אם הוא אנוס ואין לו פנאי להתפלל במנין. או שהוא דר בישוב במקום שאין לו מנין. מחויב לעשות לעצמו מקום קבוע להתפלל שם ערב ובוקר שאין השכינה שורה אלא בביהכ\"נ. או במקום קבוע על הישובים. כך מצאנו בכתבי האריז\"ל.", + "בגימטרי' בעשרה*אם אין שם י' שלא התפללו לא יתפלל הש\"ץ בלחש רק יתחיל מיד בקול רם. מ\"א סי' ס\"ט סק\"ד:
ובספר אבודרהם כתב בשם רבינו יונה דהא דאמרינן כל דבר שבקדושה אינו בפחות מעשרה אינו רוצה לומר כל דבר שיש בו קדושה שהרי ק\"ש אין לך קדושה יותר ממנו כיון שיש בה עול מלכות שמים ואפי' הכי מותר לקרותה ביחיד רק הכי קאמר כל דבר שהותקן לאומרו בעשרה מתחלה משום קדושה צריך עשרה. אבל ק\"ש וקדושה של יוצר לא נתקנו בעשרה: יש ליזהר מלמנות את ישראל לגולגלותם לראות אם יש מנין או לא דאמרינן רפ\"ב דיומא אסור למנות את ישראל אפי' לדבר מצוה דכתיב וישמע שאול את העם ויפקדם בטלאים. פר\"ח סי' נ\"ה. ונוהגין למנותם באמירת הפסוק הושיעה את עמך וגו' שיש בו עשרה תיבות. קש\"ע סי' ט\"ו. ובס' האורה לרש\"י ז\"ל ח\"א סי' נ\"ו כ' למנות מן ואני ברוב חסדך עד ביראתיך ידעו דאיכא עשרה. ובח\"ש סי' נ\"ט כ' דאפי' עשרה שפרשו מן הצבור הרי הן כיחידין." + ], + [ + "טעם. שקורין בתורה בשבתות ובב' וה'. כדי שלא ילינו ג' ימים בלא תורה ע\"כ תיקנו להם שיהיו קורין בשבת ומפסיקין באחד בשבת וקורא בשני ומפסיקין שלישי ורביעי וקורין בחמישי ומפסיקין ערב שבת. ב\"ק דף פ\"ב ע\"א. כתוב בסדרי היום אם לא אמר בריך שמיה בשעת הוצאת ס\"ת יאמר אותו כשפותחין לפני העם:", + "קונטרס אחרון
בשבתות ובב' וה'. כשמוציאין הס\"ת מחוייבים הכל לעמוד ויהיו עומדים עד שיגיענו למקומו או עד שיתכסה מעיניהם יש מחמירים שצריך לעמוד מיד ששומע קול הנושא ס\"ת אע\"פ שאין רואה אותו. ומטעם זה נהגו קצת לתלות פעמונים בכלי קודש שמעטרים בהם הס\"ת שאז כששומעים קול הפעמונים יודעים כי הולך הוא עם הס\"ת ועומדים מיד.*ועי' ט\"ז סי' של\"ח סק\"א דבשבת אסור לתלות רצועה שבה תלויה פעמונים על הפרוכת כדי להשמיע קול לאנשי ביהכ\"'נ בשעה שמוציאין הס\"ת דזה עיקר עבידתי' לקלא ואותן שעושין כן יש למחות בידם ע\"ש. ועי' פ\"מ שם. ופי' ט\"ז יו\"ד סי' רפ\"ב סק\"ב דכתב ג\"כ וז\"ל בב\"י מביא בשם ה\"ר מנוח שע\"כ נהגו לעשות פעמונים כדי שישמעו העם קול הנושא ס\"ת ולא נראה לפע\"ד דא\"כ בשבת אין להוציא ס\"ת הזאת דמשמיע קול לכך נ\"ל שאין לעשות אותם פעמונים. וכבר ראינו שהי' כן באיזה ביהכ\"נ ומוחו בהם וסלקום עכ\"ל ע\"ש. ועי' מ\"א שם שדעתו להתיר: שערי אפרים שער י' סעי' ג'.
ונוהגים שכ\"א מקרב עצמו קצת לראות הס\"ת משום ברוב עם. וכל המתקרבים נושקים הס\"ת בפה ואומרים ישקני מנשיקות כו' ואם אין יכול לנשק בפה ינשק ביד. ובסידורים מלגלג על נשיקת היד*בספר יוש\"ה כתב בשם האריז\"ל דמה שנוהגין ליגע ביד הס\"ת ולנשק היד זה מנהג בורות. וליתא דכיון שניכר שעושה זה שמנשק בידו במקום שיגע בס\"ת שפיר דמי לעשות כן שמראה כאלו ע\"י הנגיעה בס\"ת נדבק ביד רושם קדושה ולכך מנשק שם. וכן העולם נוהגין כשמשמשין ביד בתפילין משום היסח הדעת או כדי לתקן כשהזיזו ממקומם נושקים היד. וענין נשיקה הוא חיבור לטהרה ויש בזה משום חיבוב מצוה. שם סעי' ד':" + ], + [ + "טעם. שהעולם אומרים אם קורין בתורה ג' ימים רצופים יבא גשם. משום שכתוב וילכו שלשת ימים ולא מצאו מים וע\"כ התקינו שלא יהא ג' ימים בלא תורה וע\"כ אם קורין ג' ימים רצופים יבוא גשם ויהי מים. ועי' פ' מרובה דף פ\"ב ע\"א וע\"ל סעי' ק\"צ:", + "קונטרס אחרון
ולא מצאו מים. ובספר שו\"ת הד\"ר כתב וז\"ל ראיתי בס' מ\"מ שהזהיר להב\"י ז\"ל לטבול בבו\"ה ושמעתי מקפידין שלא יעבור ג' ימים בלא מים. כי אין מקרא יוצא מידי פשוטו שלא ילכו שלשת ימים בלא מים וראיתי בשו\"ת מן השמים דזה מעכב הגאולה ח\"ו עכ\"ל וראיתי בספר א' רמז לזה בפסוק הוא יתחטא בו ביום השלישי.", + "יבא גשם ויהי' מים. בספר הברית ח\"ש מאמר י\"א ובס' העולמות כ' סימנים שיודעים אם הגשם מעותד לבוא. נודע מכל הנמצאים מודעת זאת מן המדבר. כי ירגיש האדם כאב וכובד ראש. והמוכה שחין יחכך ביותר. והחולה ירגיש בצערו יותר. ומודעת זאת מבעלי חיים. החתול מסרק בשערו העופות מבדילים נוצותיהם התרנגול קורא. התרנגולת מתפלש' בעפר. הטווסים שואגים במר נפשם. האווז ובר אווז ושאין עופות המים מתוועדים אל שפת הנהר ופורשים כנפים דא לדא נקשן וצעקתם רבה היא. כל שרץ השורץ על הארץ יוצא חוצה מן האשפתות. הצפרדעים נחים. הדבורים יושבים בכוורת שלהם. ואינה יוצאים מפתח ביתם החוצה. ומודעת זאת מן הצומח כי עלי האילנות יתנועעו בלי נשיבת רוח. ומודעת זאת מן הדומם. האבנים יזיעו. המלח יתלחלח. על פני המים יתראו אבעבועות רבות. וכדומה לזה יש סימנים רבים ע\"ש.
השמש יבשר הגשם. אם הבוקר יתאדם אור בתערובות צבעים. אם יעטרוהו עננים גסים ושולח נצוציו לצד צפון ובדרום הוא עכור אז יורה גשם ורוח. אם במזרח או במערב יתלבן. אם ביציאתו על הארץ נראה בכמות גדול חוץ ממנהגו. אם יראה קרוב לשמש במזרח או במערב עגול בהיר יורה על הגשמים או רוחות. אם בקיץ בעלייתו תארו לבן יורה על הברד. אם בשקיעתו נראים נצוציו זכים ואדומיים יגיד הצחות ואם עכורים יבשרו הגשם*ובספר רזיאל המלאך כתב אם יציצו ניצוצי שלהבת החמה טרם יזריח יגידו על חוקות הסתיו והחורף. ואם כזרוח השמש יהוה מסביבות הקפה עגולה יגיד על חורף וסתיו. אם יבער השמש לרוב וישלח ניצוצי זהר שלה בו כלפידי אש ויורדף מכולן מגיד על מטר עם רוח יחד: .
אם השמים אדומים בשקיעתו יורה הצחות. וכן אם בעלייתו מתפזרים העבים. וכן אם יעטרוהו עבים קטנים בזריחתו או בשקיעתו או אם יתאדם השמש במערב אחר הגשם.
הירח יורה על הגשם. אם יראה בכמות גדול ועב ביותר. אם ביום שלישי למולד יהי' רוח תדע שביום רביעי בו ירד הגשם. אם בששה עשר למולד יראה הירח בתמונות אש הבוער אז יהי' קרובים הסערים החזקים. הנוטה ללובן יגיד הגשם. והאדמדם הרוח:
עננים הנוטים לגוון הירוק והשחרות מביאים ברד. קיטור או ערפל היורד מלמעלה למטה מזככים השמים. עננים אם יאדימו בעלות השמש סוף הגשם לבוא לעת ערב. אם יאדימו בשקיעת החמה מבשרים הצחות למחרתו.
קשת בשחרית. הוא אות הגשם. ואם בערב הצחות. בצד מערב מביא הרעם. ואם לצד מזרח יעיר על מובחרי הזמנים. אם ירעם בבוקר יורה על הרוחות. ואם בצהרים יודיע הגשמים. אם יבריק בעת צח וצלול תהי' התחלה לסערות העתידות:
אותות הרוחות. אם השמש בשקיעתו יהי' אחריו עננים אדומים. וכן באדמימות הלבנה וביותר במילוי הירח יורה על הרוח המופלג. וכן עיגול או זר סביב לשמש יורה כמו כן על הרוח הגדול. הרוח הדרומי המנשב בנחת יגיד הצחות והחזק סופו מטר." + ], + [ + "טעם. המנהג הפשוט שאפילו כהן ע\"ה קודם לקרות התורה לפני חכם וגדול ישראל ואפי' אם הכהן רוצה למחול על כבודו ולחלוק כבוד לרבו או למי שגדול ממנו אינו רשאי לעשות כן. משום דלא ליתא לאנצויי ולמימר כל אחד אנא נמי קרינא ברישא. מס' גיטין דף נ\"ט ע\"ב:*ועי' לבוש ס' קכ\"ה סעיף ד' דלאו דוקא בשבת וי\"ט. אלא אפי' בב' וה' דבזמנינו זה אין העם טרודין כ\"כ במלאכתן ושכיחי רבים בב\"ה בשני ובחמישי כמו בשבתות ויו\"ט בימיהם ויש בו כבוד גדול למי שקוראין ראשון לכך חוששין דלא ליתא לאנצויי משא\"כ בסעודה ועי' פ\"מ סי' קס\"ז ס\"ק ל'. כתב מ\"א שם ס\"ק ל\"ג דגם בסעוד' נהגו ליטול רשות מכהן וכן נכון דהא מצוה להקדימו א\"כ אסור לברך בלא רשותו ולא מהני מה שאומר ברשות אם לא נתן לו הכהן רשות ע\"ש:
ועי' מטה משה אות ר\"מ וז\"ל אם אין שם כהן נתפרדה החבילה ואמרינן כל הגדול מחבירו קודם את חבירו. אם לוי גדול קודם לישראל ואם ישראל גדול קודם ללוי וכן מצאתי בשם הגדול רבי שמואל בר דוד ז\"ל וכן כתב גאון אחר ז\"ל וכן הורה מהר\"י סג\"ל וכן ראיתי נוהגין ע\"ש:
והעולה למגדל עולה בפתח שהוא לו בדרך קצרה. משום כבוד הציבור שלא ימתינו עליו עד שיבא ממקומו ויברך ויורד לו מן המגדל בפתח אחרת שהיא לו בדרך ארוכה עד מקומו שלא תהא נראה כמשוי עליו ואסמכו' אקרא דיחזקאל דכתיב הבא דרך שער צפון להשתחוות יצא דרך שער נגב וגו' לא ישיב דרך שער הבא בו כי נכחו יצאו כו' ואם שני הדרכים שוין לו עולה בפתח שהיא לו בדרך ימין משום כל פנות שאתה פונה לא יהי' אלא דרך ימין. לבוש סי' קמ\"א סעיף ז'. וצריך לקרות מעומד ואפי' לסמוך עצמו לכותל או לעמוד אסור אא\"כ הוא בעל בשר. או\"ח שם. כתב העולת תמיד שם סק\"ג בשם מהר\"ם מינץ סי' פ\"א מי שהוא בעל בשר וצריך להשען לא ישען על המפה דהוא תשמיש של מצוה אלא יסיר המפה וישען על העץ ע\"ש. ועי' תוס' מגילה דף ל\"א ע\"ב בד\"ה משה: ", + "קונטרס אחרון
קרינא ברישא. ועיין פמ\"ג סי' קל\"ה סק\"ז דמי שביטל מ\"ע זו דוקדשתו במזיד. וקרא ישראל במקום שיש כהן לוקה מכות מרדות. ועי' מ\"א שם וז\"ל דאם המנהג לקנות במעות מי שקרא ראשון בהתחלת התורה בבראשית אם קונה ישראל מוחל הכהן על כבודו ויוצא מביהכ\"כ ופעם א' לא רצה לצאת הכהן מביהכ\"נ. ומותר לכפותו ע\"י השלטון לצאת מביהכ\"נ כדי שלא יתבטל המנהג וכבוד התורה ע\"כ. ובשם כנה\"ג כ' דאפי' לא יצא יקרא הישראל ע\"ש. ואין להתקוטט בעבור שום מצוה שהרי הצנועים מושכין ידיהם מלחם הפנים. מ\"א סי' נ\"ג ס\"ק כ\"ו:", + "אלא אפי' בב' וה'. עי' בהגהות רב\"פ על הש\"ע סימן קכ\"ח ס\"ק ל\"ט על הט\"ז שכ' דאם הכהן מוחל לא' מותר לקרותו במקומו כי זה כבודו שבידו לחלק הקריאה ראשונה למי שירצה ואומר זה נקרא ראשון תחתי. משא\"כ כשאומר הכהן שביד הממונה יהיה רשות לקרות למי שירצה אז אינו יכול למחול. ועל מה שכתב במ\"א סי' קל\"ה סק\"ו דאם הכהן קורא את שמע או עוסק בברכות של ק\"ש אין לקרותו. עי' שערי אפרים שער א' ס\"ג שכתב שאם קראוהו שיעלה ויברך רק שלא יקרא בתורה אם הקורא רק ישתוק לגמרי ויטה אזניו לשמוע מפי הקורא ואין הפרש בין כהן ללוי וישראל בדין זה ע\"ש:
אם קראו לכהן או ללוי ואינם שם לא יקראו לאחר בשמו שלא יאמרו על הראשון שהוא פגום. אלא יאמר להאחר עלה אתה. ומותר לקרות בנו תחתיו. אבל אביו אסור עיין מ\"א סי' קל\"ה ס\"ק י\"ח. וכן אם הכהן או הלוי עומדים בתפלה יכולין לקרוא לאחר בשמו. שם ס\"ק י\"ז. וכן אם קראו לא' מהם לאחרון או למפטיר בשבת ויו\"ט יכולין לקרוא לאחר בשם. וכן אם קראו לישראל ואינו שם יכולין לקרוא לאחר בשם. כי בישראל לא שייך פגם. קיצור ש\"ע סי' כ\"ג אות י\"א.
אם אין לוי בביהכ\"נ קורין להכהן שקרא ראשון במקום לוי ויברך פ\"ב לפניה ולאחריה (סי' קל\"ה) ובספר ארחות חיים שם אות ה' כתב בשם הרבה פוסקים כשאין לוי לא נכון שיצא הכהן מביהכ\"נ כדי שלא יצטרך לברך ב' ברכות רק יכול לברך ב' ברכות גם במקום לוי:
עיר (וכן ביהכ\"נ) שכולה כהנים קורא כהן אחר כהן. ואם יש ישראל א' ביניהם אותו ישראל קורא ראשון מפני דרכי שלום. סי' קל\"ה סעי' י\"ב ואם יש ישראל א' או ב' ולוי א' או ב' והשאר כהנים קורא כהן לוי ישראל ואח\"כ הכהנים. ואם יש לוי א' או ב' והשאר כהנים יקרא לוי תחלה ואח\"כ כהן אחר כהן. ט\"ז שם ס\"ק י\"א. ומ\"א שם ס\"ק כ' כתב בשם לבוש דאם יש שם ב' ישראלים וב' לוים יקרא כהן לוי ישראל. כהן לוי ישראל והשביעי יהי' כהן ע\"ש. ועי' פמ\"ג שם ס\"ק י\"א שכתב דגם הט\"ז סובר דביש ב' לוים וב' ישראלים שיקרא כהן לוי ישראל כהן לוי ישראל והשביעי יהי' כהן ע\"ש. דין זה יכול לבוא הרבה פעמים בשמחת תורה כשיש עולין הרבה וקורין הרבה פעמים:
אין לטלטל ס\"ת לקרות אלא לאדם חשוב או לחולה עי' מ\"א שם ס\"ק כ\"ג. וגם אצל האבל מוטב להתפלל בלא קריאה כמבואר להדיא בש\"ע סימן שד\"מ סעיף י\"ח:", + "שהוא לו בדרך קצרה. ובשו\"ת חת\"ס סימן קפ\"ז כתב דימין עדיף מדרך קצרה." + ], + [ + "טעם. שתקנו חז\"ל שלא יקראו פחות מי' פסוקים ביום שקורין ג'. מפני שאין נקרא קריאה חשובה בתורה פחות משיעור זה. טעם. כשקורין פרשת עמלק שאין בה אלא ט' פסוקים לא רצו חז\"ל להוסיף עליהם איזהו פסוקים מלמטה או מלמעלה. מפני שעמלק גרם להיות השם והכסא חסר כדכתיב כי יד על כס יה כך יהי' פרשותיו חסירים. לבוש סי' קל\"ז סעיף ב' ועי' תוס' מגילה דף כ\"א ע\"ב בד\"ה אין ובדף כ\"ב ע\"א בד\"ה אין ע\"ש:" + ], + [ + "טעם. שאין מוסיפין בשני ובחמישי יותר משלשה. משום ביטול מלאכה. ושבת במנחה. סמוך לחשיכה הוא שהרי כל היום היו רגילים לדרוש ואין מפטירין משום האי טעמא. רש\"י מגילה דף כ\"א ע\"א. וע\"ל סעי' שכ\"א וסעי' שע\"ט וסעי' תתפ\"ז וע\"ל סעי' נ\"ה:*כתב א\"ר סי' ק\"מ דבכ\"מ שצריך לברך פעם שנית א\"צ לברך רק ברכת אשר בחר בנו אבו. ברכו א\"צ לומר עוד הפעם. וכל מקום שצריך לחזור ולברך צ\"ל בשכמל\"ו על שהוציא ש\"ש לבטלה ואם נזכר קודם שאמר אמ\"ר. יסיים ויאמר למדני חוקיך שיהא נראה כקורא הפסוק ע\"ש. ועי' או\"ח סי' ר\"ו סעיף ה': ", + "קונטרס אחרון
כקורא בפסוק. ואם אמר אמ\"ה שאז א\"א בו לסיים למדני חוקיך. אז יש לסמוך שיסיים הברכה אחר שגלל למקום הראוי. ואף אם יש שהות קצת לפי שהפסק שתיקה אינו חשוב הפסק כ\"כ. שערי אפרים:
ועי' באה\"ט או\"ת סי' קס\"ו סק\"ב בשם ע\"ת ומהרש\"ל דבדיעבד אף שתיקה מרובה או הילוך כ\"ב אמות לא הוי הפסק. ועי' מ\"ז יו\"ד סי' י\"ט סק\"ד דמ\"ש רמ\"א או\"ח סי' קס\"ו ואם שהה כדי הילוך כ\"ב אמה מקרי הפסק. פירושו דלכתחלה אין לעשות כן. אבל דיעבד א\"צ לחזור ולברך ע\"ש. וא\"כ ה\"נ הוי כדיעבד:
ועי' ט\"ז סי' קמ\"ו דמהר\"ם הי' מחמיר ועמד בשעת קריאת התורה ובשעת אמירת ברכו פשיטא שצריך לעמוד ואיתא בירושלמי כל דבר שבקדושה בעי למיקם ארגליו. ומטעם זה נראה דכשהקהל רוצין לישב אחר אמירת הש\"ץ ברכו לא ישבו עד שיאמרו תחלה ברוך ה' המבורך לעולם ועד ע\"כ. ועי' מ\"א שם סק\"ו דכתב ג\"כ דבשעת ברכת התורה צריכין הכל לעמוד דהוי דבר שבקדושה ע\"ש.
ובספר שברי לוחות להרמ\"ע מפאנו זצוק\"ל כתב שמעתי מי שהביא ראי' לקיים חיוב העמידה לדברים שבקדושה מן הבבלי דר\"ה דקאמר תוקעין ומריעין כשהן יושבין ותוקעין ומריעין כשהן עומדים אלמא בחזרת מוסף ודכוותא צריך לעמוד.
ובסידור האריז\"ל כתב שהי' מנהגו לישב בשעת קריאת התורה ולעמוד בעת הקדיש וחוזר ויושב. וזהו כשיש אליממרא בביהכ\"נ דהוי רשות בפ\"ע אבל כשקורין על שלחן בלא אליממרא צריכין לעמוד ולישב בין גברא לגברא. ובש\"ע האריז\"ל כתב דמה שכתב בירושלמי דבכל דבר שבקדושה בעי למיקם ארגליו זה אינו מהירושלמי עצמו רק חכם א' עשה ההג\"ה ואח\"כ הדפיסו בירושלמי וטעות הוא. והוא ז\"ל הי' נוהג כי בכל הקדישים שלאחר העמידה דשחרית מנחה וערבית הי' נשאר מעומד ובשל תתקבל של חזרת ס\"ת להיכל והי' עונה איש\"ר ואח\"כ הי' יושב ע\"כ. וכתב שם מכאן נראה כי הקדיש שאומרים אחר קבלת שבת שאז אדם עומד שצריך לענות אותו קדיש קודם שישב:
ובספר התשב\"ץ אות קפ\"ב כתב דמירושלמי (דמגילה דף ע\"ד) גבי ההוא דהוה סמוך בשעת שהי' קורא בתורה ואמר ליה אידך כנתינתה כך קריאתה מה נתינה באימה ובעמידה אף קריאתה באימה ומעומד. משמע דוקא הקורא בתורה צריך לעמוד אבל האחרים מותרים לישב וכן נהגו ע\"כ:
כתב בס' ארחות חיים סי' קמ\"ו בשם ם' טוב עין דאם כולם קמים בקריאת עשרת הדברות אין לשום יחיד לישאר מיושב כיון שנהגו אחרים לעמוד ע\"ש:
ובספר לדוד אמת להגאון הקדוש חיד\"א זצוק\"ל סי' ז' כתב וז\"ל אם כל הצבור עומדים בעת קריאת י' הדברות אינו נכון ואם איזה יחידים עומדים לית לן בה ולפמ\"ש בריש מח\"ב דהאר\"י לא שאני ליה בין יחיד לצבור א\"כ אפי' יחיד לא יעמוד. אמנם יש מקומות שפשט המנהג שכל הקהל עומדים:" + ], + [ + "טעם. דנוהגין ביום שיש בו שני ס\"ת דמוציאין בב\"א. משום כבוד הציבור שלא ימתינו עד שיוציאו עוד ספר. ישועות יעקב סי' קמ\"ז ס\"ק ה' ועי' מ\"א שם ס\"ק י':*יום שיש ב' ס\"ת ונמצא טעות בראשונ' אין ליקח השניי' אלא מוציא תיכף אחרת. באר היטב מטיקטין. ואפשר הואיל והוכנה השנייה למצותה אין לשנות. ומיהו אם יצטרכו להמתין זמן רב עד שיביאו ס\"ת ממקום רחוק. או בשני' לא יצטרכו לגלול כי סמוך הוא לפרש' ראשוני' יראה ליקח שנייה מיד מפני כבוד הצבור. נועם מגדים: ", + "קונטרס אחרון
מפני כבוד הצבור. ואם טעה והוציא הב' תחלה מן ההיכל ואח\"כ הא'. ש\"ד לקרות בס' שהוציא באחרונה. וליכא פגמא דראשון. עי' זכור לאברהם אות ס'. ועי' לבוש סי' ק\"מ סעי' ג' כשהוציאו שני ס\"ת ונתחלפו והניחו האחרונה תחילה ופתחו אותה צריכין לגוללה וליקח הראשונ' תחלה ולא אמרינן יגללו בשניי' עד המקום ההוא. דאין גוללין בצבור. ואף די\"ל גם זה טורח י\"ל כ\"א למה שהוכנה כן יעשה. וע\"ש סי' קמ\"ד סעי' ג' ועי' פמ\"ג שם במ\"ז ססק\"ד." + ], + [ + "טעם. דביום שיש ב' ספרי תורה אין מסלקין הראשונה עד שכבר הניחו השנייה על השלחן. כדי שלא יסיחו דעתן מן המצות ומניחין השנייה על השלחן קודם הקדיש כדי שיאמרו הקדיש על שתיהן. מ\"א סי' קמ\"ז ס\"ק י\"ב. ובחוה\"מ של פסח א\"א קדיש עד אחר שקרא הרביעי שנשלם מנין הקרואים. מ\"א סי' ת\"צ ס\"ק ד'. ואחר שקרא הרביעי מניח הראשונה ג\"כ על השלחן כדי שיאמרו הקדיש על שתיהן כדלעיל. ד\"ח דין קדיש וסדר הפטרה*ועי' לבוש במנהגים סעי' כ\"ג דכשקוראים מפטיר בס\"ת שני אזי כשאומרים קדיש קודם קריאת המפטיר בס\"ת שני צריכין להניח הס\"ת אצל הראשון בשעת הקדיש כדי שיחזור הקדיש גם עליה. אבל בר\"ח טבת וכן בחוה\"מ פסח שאומרים הקדיש אחר שקראו בס\"ת השני לא יניח אצלה הס\"ת הראשון כיון שכבר קראו בה והכל יודעין שהקדיש חוזר גם עלי': ועי' פ\"מ סי' תרפ\"ד ס\"ק ה' דביום שיש ג' ס\"ת כשאומרים קדיש על השני' מניחין השלישית אצלה לא הראשונה דפשיטא שהקדיש על הא' ג\"כ קאי ע\"ש:", + "קונטרס אחרון
על האחד ג\"כ קאי. וכשאין רק ס\"ת א' נכון לומר הקדיש קודם גלילה לקריאה שניי'. כדי שלא יהא הפסק בין קריאה לקדיש והרי קאי על כל הקריאות. אשל אברהם סימן קמ\"ז. אם יש שבעה ב\"א שלא שמעו קריאת התורה יכולים להוציא ס\"ת פ\"ב או פ\"ג ולקרות בשבילם רק צריך להיות עשרה שישמעו הברכות כמו שאר דבר שבקדושה. ונכון להוציא זה הס\"ת שקראו בו מקודם. שם סי' ס\"ט. ועי' בס' ארחות חיים שם." + ], + [ + "טעם. שס\"ת אינו מנוקד. כדי שיוכל האדם לדרוש מה שירצה. כי האותיות כשאינם מנוקדות סובלות כמה כונות ומתחלקות לכמה ניצוצות. וזה טעם. שלא ננקד הס\"ת. כי משמעות כל תיבה לפי הנקוד ואין משמעותם עם הנקוד כ\"א ענין אחד ובלי נקוד יוכל האדם לדרוש כמה ענינים נפלאים רבים ונכבדים. דבש לפי בשם רבינו בחיי ז\"ל:" + ], + [ + "עוד טעם. שס\"ת בלי נקודות. משום שהתורה ניתנה בכל לשון ואם היה נקוד לא היתה סובלת רק לשון הקודש אבל בלי נקודות יכול לסבול כל לשון. נחלת יעקב פ' חיי בשם ספר מכבי יהודא:" + ], + [ + "טעם. לסיום התורה ופתיחתה. כי אמרו רז\"ל רחמנא ליבא בעי ע\"כ לב כולל כל התורה. דברי אמת:", + "קונטרס אחרון
ובספר אמרי צדיקים ח\"ש כתב בשם הרב הצדיק הקדוש מוהר\"ר חיים מקראסני זצוק\"ל עפ\"י מה דאיתא (מגילה ט') במעשה דתלמי המלך שאסף ע\"ב זקנים וכתבו לו אלהים ברא בראשית ופרש\"י שלא יאמר בראשית שם הוא וב' רשיות הן הא' ברא את השני וקשה באמת מפני מה לא התחילה התורה באלהים ברא בראשית. אך דאיתא בשביל ישראל שנקרא ראשית ברא עלמא. והוא לא יקבל זאת. לכן כתבו לו אלהים ברא בראשית. וזה פי' לעיני כל ישראל מותר לכתוב בראשית ברא אלהים אבל לתלמי הוצרכו לכתוב אלהים ברא בראשית:
ובספר בוצינא דנהורא כתב לעיני כל ישראל בראשית. לקשר סיפא לרישא. היינו התורה הנקראת ראשית ניתנה לעיני כל ישראל כלומר כל או\"א מישראל רואה בהתורה כפי יכולתו. וזכות וטוהר עינים שלו:
כתב בספר בית לחם יהודא סי' רע\"ח בשם מהר\"ם מלובלין סי' ח' שיש ליזהר ולהחמיר שלא לעשות שום תיקון הס\"ת ע\"י אשה הן לגרור המחקים והן לתפור היריעות ולחברם יחד בתפירות גידין ובדיעבד אם תפרה אם אפשר בקלות להתיר לתפירות שתפרה האשה הוא יותר טוב כו' וצריך לזרז הסופרים ולענשם שלא לעשות שום תיקון ע\"י אשה או קטן. ועי' נחלת צבי יו\"ד סי' רפ\"א סעי' ג' מש\"כ בזה." + ], + [ + "טעם. שאיפסקא הלכתא כר' אשי (בהקומץ) שצריך לסיים לעיני כל ישראל בסוף התורה באמצע שטה. להורות שלא בא לסופה ותכליתה של תורה. אגד\"פ בסופו אות ו': " + ], + [ + "טעם. שאנו קוראין להתפלות של שחרית מנחה וערבית דאבנין. כי תפלות אבות תיקנום. מגיד תעלומה:" + ], + [ + "טעם. שעושין בנין בילעמיר בבהכ\"נ. כדי דלהוי רשות בפני עצמו. שהרי אין היתר לישב אלא מטעם דהס\"ת ברשות אחרת כמ\"ש רמ\"א ביו\"ד סי' רמ\"ב סעי' י\"ח. ועי' ט\"ז שם ס\"ק י\"ג דה\"ה נמי על השלחן שהוא גבוה מי' טפחים ורוחב ארבע שגם הוא רשות בפני עצמו שאין צריכין לעמוד. וכן אין חיוב לעמוד בזמן שפותחין ארון הקודש רק שעושין כן מפני הכבוד ע\"ש:" + ], + [ + "טעם. שאמרו ז\"ל שבכל ביהכ\"נ יהי' י\"ב חלונות. לפי שכל א' מי\"ב שבטים ב\"י יש לו חלון אחד ברקיע כפי בחינת נשמת שבטו וממונים בכל ביהכ\"נ י\"ב שרפים נגד שבטי יה. וכל שרף מעלה תפלת בני שבטו דרך חלון ומדרגה הקדושה המתווך לנשמתו*בספר ארחות חיים סי' ק\"נ כתב בשם ס' שדי חמד ובשם הה\"ג מהר\"ש העליר ובשם שאר גאונים שאסרו לעשות במשקוף ביהכ\"נ או בארון הקודש צורות נפש חיה בולטים שלמים צורות אריה או נשר וכיוצא ע\"ש [הערת המדפיס: ועי' ברכ\"י סימן קמ\"א סעיף ו' שכתב וז\"ל צורות הבהמות חיות ועופות ודגים בביהכ\"נ או בבית מקום שמתפללין בקביעות פשיטא דאסור כדברי רבינו אליקום שהביא הב\"י וכל הראיות שהביא בב\"י כנגדו יש לגמגם בהם והמורים היתר להתפלל בקביעות במקומות שיש צורות אלו עתידין ליתן את הדין ע\"ש. ועי' באה\"ט שם ס\"ק כ\"ג. ועי' פתחי תשוב' שם סקי\"ז בשם ספר יערות דבש ח\"א דרוש ב' שמזהיר מאוד שלא להיות בתוך הבית צורה מצוייר בכותל או בלוח אף דעל פי הדין אין איסור רק בצורה בולטת מ\"מ יש להזהר ע\"ש:
ועי' יד אפרים שם בשם שאלת יעב\"ץ ח\"א סימן ק\"ט שמר אביו הגאון ח\"צ נקרא מקהל ספרדים אשר בידו לזכותם להקביל אור פניו ולא יכלו לו אנשי שלומו לפתותו ולהעבירו על דעתו דעת עליון להניח לצייר דמות דיוקנו ומשוח בששר אף דבציור של צבע רוב הפוסקים ככולם ס\"ל שאין בו חשש איסור ומה גם בחצי פרצוף בלבד לית דחש כה\"ג. מ\"מ לא רצה אף שהפצירו בו הרבה מרוב חסידותו וקדושתו והם לא נחו וע\"י אומן מופלא נעשה כל ציור פרצוף פניו הנורא בזריזות עצום שלא בפניו ואור פניו לא נפל ולא חסר ממנו מאומה מהשווי כמעט רק נשמת רוח חיים ונעשה ממנו טופסים כו' ע\"ש. ועי' קונטרס אחרון לטעמי המנהגים. בהשמטות לסעי' תתרכ\"ב בד\"ה ובספר יע\"ד:] שפתי צדק פ' ל\"א:" + ], + [ + "טעם שמכין ג\"פ לקריאה לבהכ\"נ. משום שכל אדם יש לו ג' שותפין אביו ואמו והקב\"ה. וע\"כ מכריז השמש שהג' חלקים יבואו ויהללו וישבחו ויפארו לאל הכבוד. גאולת ישראל: " + ], + [ + "טעם. שנוהגין להכות ג' הכאות בהְהַמַיִר שקוראין בו לבית הכנסת ואם מת ח\"ו איזהו אדם אזי אין מכין רק שני הכאות. כי האדם כשהוא חי אזי יש בו ג' שותפין הקב\"ה ואביו ואמו וכשהוא מת אז השי\"ת נוטל לו חלקו והיא הנשמה וחלקי אביו ואמו נשאר מונח לפניהם. ע\"כ מכה בו השמש ג' הכאות ומרמז להאדם שיזכה ע\"י ההליכה שילך לביהכ\"נ שיהי' בו השלשה שותפין שלו בשלימות והיינו שיהי' חי ויאריך ימים. וע\"כ כאשר מת איזהו אדם מכין ב' הכאות שמרמזין בו שיש בעיר אדם כזה שאין לו כ\"א ב' שותפין דהיינו שהקב\"ה חלק את עצמו מן השותפות ונטל את חלקו והיא הנשמה הק' והוא סימן לדבר הק' הזה. שם:" + ], + [ + "טעם. למנהג ישראל הק' שקוראין לזה שמכה בו השמש השלשה הכאות וקורא על ידו לבית הכנסת בשם הַמִיר. כי הנה איתא בגמרא מי שיש לו בית הכנסת בעירו ואינו הולך בו נקרא שכן רע שנאמר הוי על כל שכיני הרעים וכו' נמצא בזה שמכה השמש הג' הכאות וקורא על ידו לביה\"כ גורם הוא שלא יהי' נקרא בשם שכן רע נמצא ע\"כ קוראין אותו בשם המ\"ר כי תיבת המ\"ר ר\"ת \"הרחק \"משכן \"רע כי זה ההמ\"ר הוא המזהיר לאדם לך לבה\"כ והרחק עצמך שלא תהי' נקרא שכן רע ח\"ו והוא מרמז לדבר הק' הזה. שם:*כתב בספר הגן ודרך משה וז\"ל ליזהר מאוד כל אדם שלא יתפלל רק בבהכ\"נ אף אם יתפלל ביחיד כי המשחיתים חומסים וגוזלים התפל' שמתפלל אדם שלא במקום קבוע ומה יעשה שינצל מהגזלנים האלו יקח לעצמו עמו שומרים. דהיינו מנין שיתפלל בציבור. והיחיד בישוב יקבע לו מקום מיוחד לתפלתו. ואז השכינ' שורה באותו מקום כו' ובאתי להזהיר לבני ישובים במקום שאין להם מנין או אם הוא אנוס ואין לו פנאי להתפלל במנין איך יתנהגו בקביעת מקום להתפלל. תיכף בבואו לדור באיזה בית ראשית חכמה יראת ה' יבחר לעצמו מקום קבוע יפה ונקי ויאמר בפה מלא זה המקום אני בוחר להתפלל לשם יחוד קב\"ה ושכינתי' בשם כ\"י להיות מקום קבוע להתפלל אני וביתי וכל ישראל ויהי רצון שתשרה שכינה במקום הזה כמו בכל בתי כנסיות שבישראל. ואם יאמר כך אזי הוא בקדושתו כקדושת בהכ\"נ ותפלתו מקובלת בתוכה. ואף בבהכ\"נ עצמו צריך לברר לו מקום א' להתפלל שם תמיד. ולא היום במקום זה ומחר במקום אחר. וע\"ז מביא משל נאה בכתבי האריז\"ל למלך שרוצה ללכוד חומת העיר ורוצה לעשות נקב בחומה אזי לוקח קנה השריפ' שקורין (דיא ביק\"ש) ויורה כמה פעמים במקום א' עד שינקב החומה. אבל אם הוא טפש ויורה פעם א' כאן ופעם א' במקום אחר אז החומה נשארת שלימה. ולא יועיל כל פעולותיו שעשה. כך מיום שחרב בהמ\"ק נעשה הפסק חומות ברזל בינינו לאבינו שבשמים. והתפל' שלנו הוא כמו קני השריפ' ואם אדם מתפלל כל פעם במקום א' אז תפלתו עושה שביל א' לנקוב החומה של ברזל. ואם לאו לא יכול לנקוב. ובקהלות גדולות ישכור לעצמו מקום קבוע כו' וכל אדם יאמין שהדלות ויקרות ומיתת בניו ח\"ו באים לאדם ואין לו הצלחה במו\"מ שלו בעבור שאינו מתפלל במקום קבוע. ואביא לך ראי' מן התור'. מלבד מה שיש בזוהר ובכתבי האריז\"ל שידוע שהתפל' שלנו במקום קרבן. ובקרבן כתיב באחרי מות. איש אשר ישחט מחוץ למחנה וגו' ונכרתה הנפש ההיא וגו' והקרבן בא לשדים כדכתיב ולא יזבחו לשעירים. חוקת עולם לדורותם. וקש' האיך יהי' אם המקדש חרב אלא הבהכ\"נ שלט עכשיו במקום מחדש כמ\"ש ואהי' להם למקדש מעט והתפל' היא במקום קרבן. וא\"כ כשם שקרבן הנשחט חוץ למקדש הי' עונש כרת והקרבן הי' לשדים. אף עכשיו בתפל'. וכן צריך להיות בבהכ\"נ או במקום קבוע שהוא דומה לבהכ\"נ. ואם ח\"ו מתפלל ביחידי בביתו אזי מביא התפל' דוגמת הקרבן לשדים כנ\"ל וחייב ג\"כ כרת ב\"מ. ואם הוא חי אף שמתפלל כמה פעמים בביתו אז יורד מנכסיו ועני חשוב כמת או שבניו מתים בחייו ח\"ו ג\"כ חשוב כמת והירא וחרד על דבר ד' והרוצה ליזהר מהדלות ומיתת בניו ומכ\"ש ממיתת עצמ' יעשה לו מקום קבוע אף בישוב להתפלל תמיד במקום אחד עכ\"ל ע\"ש:
ובספר משכיל אל דל כתב יש כמה בני תורה ויראי ד' מהמון שמבטלין זמן תפלה לילך לביהכ\"נ ולהתפלל ברבים ולשמוע קדיש וקדוש'. וכן מבטלין ת\"ת מלקבוע עתים לתור' וגם אין משיאין בנותיהם לת\"ח. הגם שהם באמת אוהבי תור'. מחוסר אמונה ומחולשת בטחון אשר להם באמרם ומה אם אני יגע במו\"מ שלי מבוקר עד ערב אם כל זה בדוחק ובזיעת אף אני מביא טרף לביתי. אם גם אבטל שעה אחת לילך לביהכ\"נ ושעה אחת לתור' וגם ארבה הוצאות ביתי להחזיק חתני על שלחני. מאין. המן הגורן. המן היקב. ומרגלא בפומייהו שלא יחשב לי לעביר' ביטול תור'. וביטול תפלה. כי השי\"ת יודע ועד שכוונתי לישא וליתן באמונ'. ולא להונות ולא לעשוק ולא לגזול חלילה. ולגדל את בני ובנותי על דרכי התור' והירא'. ולפרנס אשתו ובניו נקרא עושה צדקה בכל עת. ועוסק במצוה פטור מן המצוה. ובאמת טענה זו טענת שקר הוא וכך הוא דרכו של יצה\"ר להתלבש באדרת שער למען כחש ואומר לרשע צדיק אתה לא פעלתי און. אלא האמת הברור הוא שבודאי עתיד אתה ליתן את הדין על ביטול תורה ותפל'. אב\"א סברא ואב\"א קרא. משום שהחריצות והשתדלות של אדם להרבות עושר. הבל הוא בקרא כתיב לא לחכמים לחם ולא לנבונים עושר וכו'. וחנה אמרה ד' מוריש ומעשיר ומי שאומר כחי ועוצם ידי עשו לי את החיל הזה הוא כופר בהשגחת השם. אב\"א סברא. פקח עיניך בכל מקום ומקום מי הם העשירים ע\"כ צריך אתה להודות על האמת שאם ה' לא ישמר עיר שוא שקד שומר. גם תראה בעיניך כמה ב\"א שהמה סוחרים מומחים ומובהקים ויודעים ומבינים בכל מיני מסחר וטורחים ויגעים יומם ולילה ועם כל זה אין להם לחם לפי הטף. ולהיפך תראה כמה ב\"א שלא חלק להם ד' חכמה ודעת וגם הם עצלים במלאכתם ועם כל זה יש להם מקנה וקנין לרוב. מזה נרא' בעליל שיד ד' עשתה זאת והוא קוצב קצבה וגוזר מי יעני ומי יעשר ועליו אין להוסיף וממנו אין לגרוע כו' ע\"ש: " + ], + [ + "טעם. שהזהירו ז\"ל להדליק נרות בבית הכנסת. מפני שדרשו ר\"זל (ישעי' כ\"ד) ע\"כ באורים כבדו ה' באילין פנסיא. כי הבית שמדליקין שם נרות הלא הוא מפואר ומכובד בעיני הבריות. כד הקמח:*ועי' בשו\"ת בית יצחק סי' י\"ט בשם הרב הגאון מו\"ה ליב זצללה\"ה האבד\"ק בריסק שהכריז וגזר בחרם בצירוף גדולים הרבה דאפי' אם נודר אחד בפירוש על נשמת ר' מאיר בעל הנס להדליק נרות לבית הכנסת המעות שייך לא\"י. ונתעורר הרב הגאון מהרש\"ק זצלה\"ה מבראד דלמה לא יקיים נדרו בהדלקת נרות ולא עדיף מאומר הרי עלי עולה שאקריבנה בבית חוניו אם הביא בבית חוניו יצא ע\"כ. והאריך שם בפלפול עצום והעלה שם בסי' כ' דאף בנודר לנשמת רמבע\"ה להדליק נרות צריך לשאול על נדרו שנדר להדליק נרות ולשלוח לא\"י דנהי דהיכא שידע שהמעות שייך לא\"י אינו יכול לחזור מ\"מ חיישינן שמא לא ידע כלל שהמעות מרמבע\"ה שייך לא\"י ע\"ש. וצריך לנהוג כבוד בבהכ\"נ לכבדן ולרבצן ומעשה בר' יעקב בן יקר שהי' מכבד בזקנו לפני ארון הקודש. ס\"ח סי' קכ\"ח:
ובמ\"ר (במדבר ד') שעובד אדום נתברך בשביל שכבד הארון שהי' מדליק נר א' שחרית ונר א' ערבית. ונהגו להדליק נר בביהכ\"נ קודם שיכניס אדם שם. (כלבו). ועי' ט\"ז סי' קנ\"ד ס\"ק י\"א. הטעם. משום דאמרי' י' קדמה שכינה ואתי': ", + "קונטרס אחרון
בבית הכנסת. עי' לבוש סימן צ\"ד דכתב וז\"ל ודע שכל הארצות אלו שאנו מפוזרין בהם כולם הם כנגד מערבית צפונית של א\"י ואינם מכוונים במערב של א\"י ממש. לפיכך טוב ונכון כשעושין בית הכנסת שיזהרו שיעשו כותל המזרחי שעושין שם הארון ומתפללין כנגדו שתהא נוטה קצת לצד מזרחית דרומית ואז נעמוד מכוון כנגד א\"י וירושלים ובית המקדש וקדשי הקדשים. וגם לא יהי' כחוקת המינים שיאמרו אנו מתפללין כנגד השמש כמותם ע\"כ. ובס' קיצור של\"ה כתב בשם ל\"ח וז\"ל ואני רגיל לצדד מזרחית דרומית אם לא שאני מתפלל ועומד נגד דרום הארון שאז יהא נראה כהופך עורף ולא פנים כלפי הארון שאז אני הופך פנים למזרח בלבד ודי לי אז בשחיות שאני שוחה בנטייה קצת עכ\"ל:", + "לפני ארון הקודש. בס' יוסף אומץ אות ס\"ד כ' אסור לישב או להעמיד התינוק על השטענדי\"ר שמשימין עליו מחזורים ותפילת שמיוחד לקדושה. וכתב ר' אליעזר ממיץ אותן הספסלים שמושיבין עליו נערים בביהכ\"נ שאין הבעלים רשאין לחזור ולהוליכן לבתיהם לישב עליהם. ואע\"פ שנותנין אחרים המוטבין מהם תחתיהן אין לשנותן מקדושתן. והמחמיר תע\"ב ואפי' על השלחן שאוכלין עליו כ' בספר חסידים שאסור עכ\"ל:
וז\"ל ס\"ת סי' תתק\"כ דילד אחד עמד לפסוע על השלחן שאביו הי' משים תדיר ספריו. וכשרצה לאכול לחם לקח הספרים מעליו עד שאכל וכשירד הילד מהשלחן נחתך כף רגלו בסכין. אמר האב פשעי גרם שהנחתי לבני לפסוע על השלחן שהי' עליו ספרים. עוד כתב שם סי' תת\"י מי שאבד מעות בביהכ\"נ בלילה לא יקח נר מלפני ארון הקודש לבקש מעותיו לאור הנר שלפני הארון:
ועי' שע\"ת סי' קנ\"ד סק\"כ דבבתי מדרשות שחכמים ותלמידיהם קבועים ללמוד וללמד וצריכים לפעמים לעישון הטאב\"ק לא מטריחינן עלייהו ללכת לבית להבעיר שם את הפיפ\"א. שיש בזה משום ביטול תורה ובכה\"ג ודאי לב ב\"ד מתנה ומ\"מ בנר של תפלה יש להחמיר שאולי אין דעת המתנדבים נר למאור בשעת תפלה לזה. אבל בנר יא\"צ שדולק כל המל\"ע יש להתיר ע\"ש. ומ\"א שם כתב דאצל הנרות שנודרים לביהכ\"נ. וכן באותם שעומדים על המנורה אסור לקרות דבר של חול:
ובענין קדושת ביהכ\"נ עי' ט\"ז סי' קנ\"א סק\"ג דיש ליזהר באותם שעושין דף שקורין שטענד\"ר ומדבקים בכותל ועושין גומא בכותל שיוכל להחזיק שם ע\"י עץ אותו דף לאו שפיר עבדי*ועי' שע\"ת סי' קנ\"א ס\"ק ט\"ז בשם שו\"ת שאילת יעב\"ץ ח\"ב סי' נ\"ד דכותל ביהכ\"נ מבחוץ כקדושת ביהכ\"נ בפנים שלא להשתמש ושלא לנתוץ ממנו. ובספר דרכי תשובה יו\"ד סי' י\"א ס\"ק כ\"א כתב בשם הפרמ\"ג בספרו ראש יוסף על מס' מגילה דף כ\"ז דאסור להשתין על קיר ביהכ\"נ מבחוץ מה\"ט ע\"ש. . ובספר עיקרי הד\"ט סימן ל' אות כ\"א כתב בשם משאת בנימין ושאר פוסקים שאסרו לסתור בנין שהי' כתוב בכתב אשורית אתה אחד וכיוצא דבקליפת טיט הכותל יומחקו אותיות הקודש. רק יטלו כל החתיכה שנכתב בה אתה אחד וכיוצא ויגנז. ואם יפסדו האותיות ממילא יפסדו ע\"ש:
ובשו\"ת רצ\"ה סי' ק\"ג כ' בענין השמות הנכתבים בביהכ\"נ על הכתלים אסור למוחקם גם ע\"י עכו\"ם. ואין תקנה אלא ע\"י ישראל אומן שלא ישתברו ח\"ו הגעזומס. ואסור לקצוץ אותו אם לא לעשות אחר יפה במקומו. כמבואר באו\"ח סי' קנ\"ב דרק קלקול ע\"מ לתקן במקומו מותר:
ובספר כרם שלמה כ' על מה שכ' המ\"א סי' מ\"ה סק\"ב בשם רי\"ו מעשה שרקם א' פסוקי ויאמר על טליתו כו' מביא פסוקי התורה לידי זלזול כו' ע\"ש. מכאן תוכחה מגולה לזמנינו אלה שמדפיסין פסוקי ויכולו השמים וגו' על מטפחות השלחן ושייך עוד יותר שיביאו פסוקי התורה לידי זלזול. ומי שיש בידו למחות עושה מצוה ע\"ש. ובס' ארחות חיים סי' כ\"א בשם ס' מאורי אור שכתב לאסור מה שכותבים על בלי חרס המשתמשים לאוכל ומשקה כתב אשורית. בשר. חלב. פסח. משלות מנות. ואחר שבירתם מוטלים בבהכ\"ס ואשפות. וגם נוסף שרושמים שבתוכם מלכלכים במרק ע\"ש. ובתשו' רדב\"ז ח\"א סי' מ\"ה כ' דאפילו דברים של חול אסור לרקום בכתב אשורית שהכתב בעצמו יש בו קדושה רבה ואם כתב פסוקים מן התורה אפי' בכתב אחר אסור. ועי' ש\"ך סי' רפ\"ג בשם העט\"ז דהתירו לכתוב פסוקים על המפות של ס\"ת מפני שהם תשמישי קדושה ואסור לנהוג בהם קלות ע\"ש.
תיבות ישנות שבביהכ\"נ שאין ראויות עוד לתשמישן פקע קדושתן. ויש לצדד דמותר לשרפם. וע\"צ היותר טוב ימכרו לעצים להסקה ובדמיהם יעשו תיבות חדשות אחרות במקומן. זכור לאברהם ח\"א אות ב' בשם הרב זרע אמת.
ועי' באה\"ט סי' ק\"נ סק\"ז בשם ס' אמונת שמואל גבאי צדקה שסייד וכייד במעות צדקה אין לכתוב זאת נעשה בפקודת ג\"צ פלוני בביהכ\"נ. ואפילו כבר נכתב יכולין למוחקו אם לא שנעשה בממונו ע\"ש:
אסור לנטוע אילנות בחצר ביהכ\"נ ואם נטעו נכון לעקרם. ארחות חיים סי' ק\"נ אות א' בשם שו\"ת מהר\"ם שי\"ק או\"ח סי' ע\"ח וסי' ע\"ט. ובהגהות הגאון רע\"א סי' ק\"נ כתב ג\"כ דאסור ליטע אילנות בחצר ביהכ\"נ.
ובספר אשל אברהם להגאון הקדוש מבוטשאטש סי' קנ\"ד כתב נהוג בכל קהלות קדושות ששמענום לשמור התיבה של טחינת מצות בביהכ\"נ הק' במקום שקורין פאליש בודאי הוא בכלל לב ב\"ד מתנה. וכ\"ש בביהמ\"ד שהותנו בשעת בנינו לאכול בו. ולזה טוחנים כאן מצה שמורה בביהמ\"ד הק' דפה שהותנו כנ\"ל. ונוהגים להחזיק החוטים השמורות משעת הקצירה במקומות הקבועים לתפילה ע\"ש. ועי' טעמי המנהגים סעי' שע\"א:
ובספר דברים נתמדים כתב על מה שאמז\"ל עתידין בתי כנסיות ובתי מדרשות שיקבעו בא\"י. והנה אוהב ה' שערים המצויינים בהלכה יותר מב\"כ וב\"מ. הנה בודאי שיקבעו בא\"י. והנה כ\"א מישראל כאשר קונה בתים בחו\"ל וקובע בתוכו לתורה ולתפלה. ועושה בתוכו צדקה ומצוה. הנה נתקדש המקום ההוא. ועתיד שיקבעו בא\"י. הנה הקונה ההוא לש\"ש מוסיף על א\"י ומצוה קעביד ע\"ש. ובס' ייטב לב (לך) כ' מקובלנו מפי מוזלה\"ה כשמקדש אדם ד\"א שלו נקרא בחי' א\"י:
ובענין מה שנוהגין העולם בבנין ביהכ\"נ ששולחין לאדם גדול להניח אבן ראשונה מקור לזה. משמואל א' י\"ד. ויבן המלך שאול מזבח לד'. וברד\"ק הביא מדרש ששאול המלך בעצמו נתן אבן הראשונה ואח\"כ בנאו הבונים המזבח עד כלותו. ומזה מקור טהור למנהג זה. קונטרס קרן לצבי להה\"ג מניזניב ז\"ל." + ], + [ + "טעם. שתקנו רז\"ל לומר על נטילת ידים בנוסח ברכה זו לשון נטילה מפני שהוא לשון הגבהה מתרגם ותשאנו רוח ונטלתני וכתיב (ישעי' ס\"ג) וינטלם וינשאם כל ימי עולם שצריך שיגביה ידיו למעלה. (שלחן ארבע):", + "קונטרס אחרון
שהוא לשון הגבהה. ובסדר היום כתב רמז לזה שאו ידיכם קודש וברכו את ה'. כי אין להגביה ידיו כ\"א בברכה או בתחינה או בתפלה. אבל בשאר דברים בעלמא אסור. וכן איתא בזוהר כשאדם מגביה ידיו למעל' ואינו לא זמן תפלה ולא ברכה יש למה\"ד לקטרג עליו. רוח הטומאה שורה על הידים:" + ], + [ + "טעם. שמברכין ענ\"י אחר הנטילה אע\"ג דכל המצות מברכין עליהם קודם לעשייתן. שאני הכא שפעמים שאין ידיו נקיות ואינו יכול לברך קודם הלכך תקנו שלעולם יברך אח\"כ. טור סי' קנ\"ח. ועוד כיון דמברך קודם הניגוב הוי שפיר קודם לעשייתן כדאמר ר' אבהו כל האוכל בלא ניגוב ידים כאילו אוכל לחם טמא (סוטה דף ד' ע\"ב). ובשעת שנוטל ידיו יאמר. רבון כל העולמים מלא ידי מברכותיך ומברכותיך יברך בית עבדך לעולם ברכנו אבינו כלנו כאחד באור פניך. כי בשעת המעשה התפלה נשמעת.*יאמר המזמור לדוד ד' רועי לא אחסר וגם התפל' על מזונו כמבואר [הערת המדפיס: חייב אדם להתפלל על מזונו קודם אכילה עיין בזוהר פ' בשלח מן רב ייסא סבא עד דחלא חטאה. ויאמר בזה\"ל יהא רעווא מן קדם סתימא דכל סתימין רעוא דכל רעוין דיתמשך טלא עילאה מיניה דרך או\"א לז\"א ומיניה לחקל תפוחין קדישין דמיניה אתייהב מזונא עילאה מרחייא דטחנין מנא לצדיקייא בנהירו דאנפין ובחדוותא דלבא לנא ולכל ישראל אמן. שם:
ובסדה\"י להרשב\"א כתב אם ישב לאכול יכוין ג\"כ באכילתו אני אוכל בכדי שיהי' לי כח לעשות מצותיו ויהי' נחת רוח ליוצרי ויהי' לי כח לעשות ג\"כ ולעסוק בפרנסתי בשביל דבר. דהיינו שהשי\"ת ישלח לי פרנסתי ע\"י בעצמו. ובזה הוא נ\"ר להשי\"ת שהוא משפיע על חלקו ממנו ביחוד גמור בלי שום דבר אחר כלל המפריד בינו. ובינו. ח\"ו. ויאמר זה בפה מלא קודם אכיל'. וכשיעסוק בפרנסתו יכוין ג\"כ כנ\"ל שאני עוסק בפרנסה בכדי שהשי\"ת יזמין לי פרנסתי מידו המלאה. ויהי' לי נחת רוח שישפיע על חלקו ביחוד בלי פירוד וג\"כ יהי' לי מה לאכול ואוכל לקיים מצותיו. ויאמר זה ג\"כ קודם המו\"מ ויעשה לו נ\"ר שאמר ונעשה רצונו.] ופעם אחת מצאו ר\"ש בן יוחאי לר' אליעזר שהי' נוטל ידיו בשופע והתפלל עליו ואמר רבון כל העולמים מלא ידיו מברכותיך ומן היום ההוא נתעשר. מעבר יבק שפתי רננות פרק י\"ט):" + ], + [ + "טעם. ששיערו חכמים דכדי הילוך כ\"ב אמות הוי הפסק והיסח הדעת בין בציעה לנטילה וכיוצא. משום דאמרו (ברכות מ\"ב) שלש תכיפות הן תיכף לסמיכה שחיטה תיכף לנטילת ידים ברכה כו' וגבי מצורע לא הי' תיכף לסמיכה שחיטה שלא הי' רשאי ליכנס לעזרה והיה סומך על הקרבן לפני שער נקנור ואח\"כ היו מוליכין הקרבן למזבח ומן השער עד המזבח הי' כ\"ב אמה ש\"מ דזה מקרי הפסק. עי' מ\"א סי' קס\"ו סק\"ג וט\"ז שם. ועי' מחצית השקל שם מ\"ש בזה:*ועי'. צל\"ח ברכות דף ט' שהעלה דשיעור כ\"ב אמה היינו בהילוך עקב בצד גודל ששוהה בו יותר מהילוך בינוני ע\"ש טעמו. ועי' מ\"ז יו\"ד סי' י\"ט סק\"ד דמ\"ש רמ\"א או\"ח סי' קס\"ו ואם שהה כדי הילוך כ\"ב אמה מקרי הפסק פירושו דלכתחל' אין לעשות כן אבל דיעבד א\"צ לחזור ולברך. וכן כתב מ\"א סי' ר\"י סק\"ד דבדיעבד א\"צ לחזור ולברך אא\"כ דיבר בנתיים:
ובספר אשל אברהם מהרב הגאון מבוטשאטש זצ\"ל סימן קס\"ו כתב דהשיעור של כ\"ב אמות דהוי הפסח הוא רק בין סוף הניגוב להמוציא כי כיון שאסור לאכול בלי ניגוב היטב. עד סוף הניגוב לא נגמרה הנטיל' כלל ויכול לעשות שהיות בין הנטיל' לעל נט\"י ולסוף הניגוב כמה שירצה:
ובדרושי צל\"ח דרוש ד' אות כ\"ב כתב וז\"ל מאד השגחתי בסעודות שאפילו הלומדים אינם נזהרים מלהפסיק בין נטילה לברכת נט\"י ויותר המה נזהרים מלהפסיק אחר ברכת נט\"י לברכת המוציא וטעות הוא בידם כי קודם ברכת נט\"י אם שח צריך ליטול שנית ואחר ברכת נט\"י הוא רק זהירות בעלמא:
ועי' שע\"ת סי' קנ\"ח סק\"א בשם הריטב\"א חולין דף ק\"ו דאם בירך ענט\"י ונמלך שלא לאכול לא הוי ברכה לבטל'. וע\"ש סי' ר\"ב סק\"א בשם של\"ה שלא יברך על מאכל או משקה שהיא חם או קר ביותר שיש לחוש להפסקה: " + ], + [ + "טעם. שצריך נ\"י לפת. משום סרך תרומה שהידים שניות ופוסלות את התרומה אבל חולין לא מהני' בהן שני ומפני סרך תרומה שירגלו אוכלי תרומה ליטול ידיהם נוהגות בחולין.*ואע\"ג שאין לנו עכשיו תרומה לא בטלה הגזיר'. משום שיבנה בית המקדש ב\"ב ונחזור לארצינו ויהי' לנו תרומה ונדע ליזהר בה. לבוש סי' קנ\"ח סעיף א': רש\"י מס' חולין ד' ק\"ו ע\"א:", + "קונטרס אחרון
נ\"י לפת. בספר אשל אברהם סי' קס\"א כתב בשם הרב מוה' אבא בק\"ק בוטשאטש יצ\"ו שפקפק על המרבים בנ\"י לסעודה מצד מ\"ש בש\"ע דאמר רב חסדא אנא משאי מלא חפני מיא כו' כי אין הכוונה להרבות רק במה שיש בזה תועלת כבש\"ע אם מצד שיהי' רביעית בכל שפיכה אם מצד שיהי' בטוח שיהי' המים בשפיכה אחת על כל מקום כל דהו השייך לנ\"י ויותר אין להרבות ע\"ש. כ' מהרש\"ל שאין ליטול ידיו ממים ששאבו עכו\"ם וכן שפחה וכן הוא בתשב\"ץ אות רע\"ח ובספר ארחות חיים סי' ד' סעי' י\"א כתב בשם חותנו ששמע מפיו הקדוש הרב הגאון מוהר\"ר חיים מסאנץ זי\"ע אשר רבינו הקדוש ר\"ר שמעלקי מניקלשפורג זללה\"ה הי' לו שלש מאות חומרות בנט\"י לאכילה וחשב גם א' מהם מים ששאבו עכו\"ם:
עשה במים מלאכה וה\"ה אם הדיח בהן ירקות, פסולים. מ\"א סי' ק\"ס סק\"ה ובס' הדרת קודש אות ל\"ה כתב בשם ספר יד הקטנה דאם שרה ירקות מעט בחביות מים ואין צורך להם אלא מעט מים. וניכר לכל שלא ירד כל החביות לצורך הירקות אין המים נפסלין ומותר ליטול בהם ידיו ע\"ש." + ], + [ + "טעם. שא\"צ נ\"י לפת הבאה בכסנין (פי' פת עשוי' עם ציקארי שקדים ואגוזים או פת שנילושה בדבש או בחלב וחמאה או בשומן או בשמן או במי בצים או במי פירות ויין או בשאר משקין חוץ ממים ואפי' עירב בה מים אם הרוב הוא משאר משקין שמברכין עליו במ\"מ וברכה א' מעין ג'. עי' ט\"ז סי' קס\"ח ס\"ק ו' וש\"ע הרב שם סעי' ט' וסעי' י\"א). לפי שאין רוב התרומה אלא ממיני פת דכתיב (דברים י\"ח) ראשית דגנך וגו' והדגן שהוא ה' מיני תבואה אין דרך לאכול אלא אחר שעושין ממנו פת לא גזרו ג\"כ נטילה אלא כשאוכל פת והוא כל דבר שמחייבין לברך עליו ברכת המוציא אבל הפת שאין מברכין עליו ברכת המוציא כגון לחמניות דקות או פת הבאה בכסנין אין צריך נ\"י לפי שאין רגילין לקבוע סעודה עליהם א\"צ נ\"י כמו שאין צריך לדגן קודם שנעשה פת אע\"פ שתרומתו מן התורה אלא שאינה רגילה ומצוי' כ\"כ בבית לפיכך לא גזרו בשבילם בחולין. הרר\"י פ\"ח דברכות. ועי' לבוש סי' קנ\"ח סעי' א':*ומ\"מ אם קבע סעודתו עליו (ושיעור קבע הוא ג' או ד' בצים. עיין באר היטב סימן קס\"ח ס\"ק י\"ז) כשם שמועלת קביעות זו לענין המוציא (עי' א\"ח שם סעיף ח') כך מועלת לענין נ\"י שלא לחלק ביניהם לפת גמורה ויברך ג\"כ ברכת על נ\"י כי הטעם שקבעו לברך המוציא על הלחם ואפי' פחות מכזית מפני חשיבתו שסועד הלב ודרך ב\"א לקבוע סעודתו עליו משא\"כ פת הבאה בכסנין שאין קובעים עליו סעודה בטלה חשיבותו אבל אם יש בו כדי לסעוד אז יברך המוציא ויברך ג\"כ ברכות על נטילת ידים. ובעמק ברכה כתב דצריך נט\"י ולא יברך עליהם כי י\"א שאין צריך נ\"י כלל כ\"א ללחם גמור לפיכך יטול ידיו מספק ולא יברך כי הברכות אינן מעכבות ע\"ש. ועי' ב\"י סימן קנ\"ח: ", + "קונטרס אחרון
אז יברך המוציא. ובס' הדרת קודש סימן קכ\"ד כתב ללמד זכות על האוכלין פת הבאה בכיסנין יותר מכשיעור בלא נט\"י ובהמ\"ז כיון דדעתו לאכול אח\"כ סעודת קבע ועכשיו בא רק להסיר רעבונו לפי שעה ע\"כ לא נחשב אצלם לסעודת קבע. ובספר חוט המשולש כתב ג\"כ בשם זקינו הגאון הקדוש בעל חת\"ס זצוק\"ל שלא הקפיד על שיעור ד' ביצים המובא בש\"ע או\"ח:
ועי' מ\"א סי' קע\"ח ס\"ק י\"ב שבשבעת המינים יחמיר לכתחלה לברך במקומו. ועי' ב\"י סי' קפ\"ג בשם הרמב\"ם והמרדכי שגם ברכת מעין שלש צריך לאמרה מיושב ע\"ש*מי שאכל ושכח ולא בירך יברך במקום שנזכר. ודוקא בשוכח אבל במזיד יחזור למקומו ויברך ואם בירך במקום שזנכר יצא. וכן אם בירך כשהוא עומד או כשהוא מהלך יצא. אבודרהם.
ובסידור יעב\"ץ כתב על מה שאחז\"ל דברים המתיזין כחו של אדם אכל מעומד או שתה מעומד אכל ועמד שתה ועמד קרוב למיתה מן החיים ולא פירשו כמה ישהה בטרם יעמוד וכתב מהרי\"ל דשיעור השהיי' כשיעור ברכה האחרונה של הדבר שאכל ושנהנה. כגון אם אכל פת ישהה כשיעורה. אכל דבר שברכתו בנ\"ר ישהה כשיעור' ע\"כ. והו\"א עפ\"י שאמז\"ל שלא יעמוד עד שיברך והברכה צ\"ל מיושב וממילא נדע שאם הוצרך לעמודד בתוך סעודתו ולחזור לאכילתו שעכ\"פ ימתין כשיעור הזה: :
וע' פת\"ש סימן ר\"ח סעיף י\"ג דכתב בשם הברכ\"י דמש\"ע והטור משמע דאם אכל בשר ודגים ומחמשת מינים אע\"ג שבאו הבשר והדגים ללפת הה' מינים אין ברכת על המחי' פוטרת את הבשר ואת הדגים ע\"ש. ונראה דצריך לברך ברכה הראשונה ג\"כ דדוקא בלחם שהוא עיקר חיי האדם לפיכך אם קבע עצמו לאכול לחם וברך עליו פוטרת כל הדברים הבאים ללפת כגון בשר ודגים אפי' אכל בלא פת כיון שדרך לקבוע סעודה עליהם או פירות שאוכלן עם פת נעשה הכל טפל לפת וא\"צ לברך אבל בפת הבאה בכיסנין אפי' אם אוכל ביחד עם דברים הבאים ללפת צריך לברך על כל או\"א.
אחרי כתבי זאת ראיתי בספר אשל אברהם סי' ר\"ח וז\"ל גם שללחם טפל כל מה שאוכל עמו כאחד מ\"מ מה שנאכל כאחד עם כיסנין נכון לו לברך על כל מאכל בפ\"ע ומקדים מה שמה' מינים ע\"ש. ועוד נראה דלכך הפת פוטרת כל הדברים הבאים ללפת אפי' אכלן בלא פת. דהואיל מתוך חשיבותו קובע לו ברכה בפני עצמו בכמה מקומות אע\"פ שאין צריך לאכול אז כגון בשבת דצריך פת עי' מ\"א סי' קפ\"ח סק\"ט וסי' תע\"א סק\"ה על כן כל הדברים הבאים ללפת טפלים הם אצלו ויוצאין בברכתו. וכמו שכ' הלבוש סי' קע\"ד סעי' ד'. הטעם. שהיין פוטר כל מיני משקין. כיון שקובע לו ברכה בפ\"ע בכמה מקומות כגון קידוש והבדלה. כל מיני משקים טפלים הם אצלו ע\"ש. ועי' ט\"ה סעי' ר\"ח בהשמטה בד\"ה אם אכל ועי' תרומת הדשן סי' ל\"א.
עור צואר ממולא בקמח אם חשש שלעיסת העור שוהה אחר הקמח יש לברך על העור בפ\"ע וגם בלא\"ה רשאי לברך על כאו\"א בפ\"ע ואינו טפל אז. אשל אברהם מהדורא תנינא סי' ר\"ת:
ובענין אם טעה ובירך ברכת בנ\"ר על דבר שצריך לברך מעין ג' כתב בס' אשל אברהם סי' ר\"ח שברכת בורא נפשות אינו פוטר על המחיה בשום אופן ע\"כ אין חשש עי\"ז מלברך על המחיה וקודם שיברך על המחיה יאמר ברוך שם כבוד מלכותו לעולם ועד.
אם בירך על לחם גמור במ\"מ או בירך המוציא על פת הבא בכיסנין שלא קבע עליו אפי' על פלאדי\"ן יצא בדיעבד. פר\"ח ס\"ס קמ\"ב. ונראה דאם טעה ובירך אחר ענבים ברכת בנ\"ר יצא. כיון דאיכא פוסקים דלעולם צריך לברך על הענבים בפה\"א. ועי' אהעו\"ז סימן ר\"ב שכיון שא\"א בקיאין בשיעור פול הלבן ע\"כ ירא שמים לא יאכל ענבים אלא תוך הסעודה. ע\"כ אם טעה ובירך בנ\"ר בוודאי יצא:
ובהגהות מהרצ\"א כ' הטעם שאין מברכין ברכת המזון רק על חמשת מינים. עפ\"י מה שכתוב בזוהר פנחס דף רמ\"ד ע\"א ובגין דאיהו נהמא לא אתפקד על נהמא דחמשת מינין וכו' ממנא דעלמא ולא שוי ממנא עלייהו אלא קוב\"ה בלחודוי ע\"ש. והאוכל פחות מכזית אינו מברך לאחריו כלל. או\"ח סי' ר\"י סעיף א'. ופת סופגנין שנתפח עד שאין האוירים שבו נרגשים האוכל כזית ממנו כמות שהיא אינו מברך דלפי האמת לא אכל כזית. שע\"ת שם סק\"א בשם זרע אמת:
ושיעור כזית הוא חצי ביצה. אמנם י\"א שהוא קצת פחות מכשליש ביצה (עי' מ\"א סי' תפ\"ו בהתחלה) ע\"כ יש ליזהר לכתחילה שלא להכניס עצמו לידי ספק ברכה ויאכל כחצי ביצה או הרבה פחות משליש ביצה בדבר שא\"צ כזית. ש\"ע התניא שם." + ], + [ + "טעם. שאין צריך נ\"י להמשקין. כגון יין ושמן אע\"ג שחייבין לתת מהם תרומה. דכתיב ראשית דגנך תירושך ויצהריך. לפי שאין דרך ליגע בידיו במשקין ששותה אלא שותה אותם בכוס ואינו נוגע במשקה לפיכך א\"צ נטילה אפי' קובע עצמו לשתייה. לבוש שה סעי' ה':" + ], + [ + "טעם. שלא נהגו רוב המון עם ליטול ידיהם לכל דבר שטיבולם במשקה. משום שאין אנו נזהרין מלטמאות עצמינו ומלאכול אוכלין טמאין. תוס' פסחים דף קט\"ו ע\"ב בד\"ה כל. ועי' חק יעקב סי' תע\"ג ס\"ק כ\"ח דהא דנוטלין בליל פסח משום דהוא כאחד משאר שינוים שעושין בליל זה כדי שישאלו ע\"ש." + ], + [ + "טעם. שהנוטל ידיו לפירות ה\"ז מגסי הרוח. משום דתרומת פירות דרבנן ולכן לא גזרו בחולין. ואע\"ג שצריך לברך עליהם סתם ידים כשרות לברכה אא\"כ יודע שנגע במקום מטונף. מ\"א סי' קנ\"ח ס\"ק ט':" + ], + [ + "טעם. דיש לברך על היכא דקדים בשולה דפת המוציא. כי בזה נאחזים החיצונים היותו מוקדם ולכך צריכים לברך עליו ולקדשו בברכה ולבטל מהם כחו דיצה\"ר. יערות דבש ח\"ש:*כי כל ראשית ס\"א שולט בו כי קליפה קודם לפרי ובראשית הי' תוהו ובוהו וכן קין הוא ראשית ולכך ביכורי ראשית תביא בית ד' כי לולא זאת שולטים חיצונים בו עד שאמרו כי לכך נאמר במרגלים והימים ימי ביכורי ענבים להורות כי בבכורים שולט יצה\"ר כי בכל המוקדם לחיצונים אחיזה ומרגלים אכלו מהם ובאו לכלל חטא. ולכך צוה תורה קדש לי כל בכור להוציאך במצוה זאת מעל יצה\"ר. שם:
ונראה דע\"כ נוהגין דהפת שיש לו קצה אחד או שני קצוות חותכין מעט מהקצוות. כדי לבטל כחם. ורמז לזה כל ערל לא יאכל בו: " + ], + [ + "טעם. שתקנו המוציא בה\"א דמשמע להבא ולא תקנו הבורא אלא בורא פה\"א. לפי שאמרינן עתיד הקב\"ה להוציא גלוסקאות ממש. ולכך אמרינן ג\"כ לחם אע\"ג שעדיין לאו לחם הוא אלא דגן. עטרת זקנים סי' קס\"ז:" + ], + [ + "טעם. מי שאינו אוכל אינו יכול לברך ברכת המוציא או שאר ברכות להוציא האוכלים. כיון שאין חובה עליהם לאכול. לא יאכלו ולא יברכו. לבוש סי' קס\"ז סעי' י\"ח:*אבל ברכת המצות אף מי שאינו חייב בדבר מפני שכבר יצא י\"ח יכול לברך למי שעדיין לא יצא ואינו יודע לברך בעצמו כגון לקדש קידוש היום לנשים וע\"ה. לפי שמצות שהן חובה כל ישראל ערבים זה לזה וגם הוא נקרא מחיוב בדבר. עי' ש\"ע הרב שם סעי' כ\"ג: " + ], + [ + "טעם. שאין העולם נזהרים להקדים הכהן לכל דבר שבקדושה. לפי שאין אנו בקיאים ביחוסי הכהונה*ובענין שצריך הכהן ליזהר שלא לטמא עי' מ\"א סימן שמ\"ג סק\"ב דבקטן שהגיע לחינוך (כבן ה' או ו' שנים עי' או\"ח סי' תר\"מ סעיף ב' ועיין חק יעקב סי' תע\"ב ס\"ק כ\"ז) הב\"ד מוחין ביד האב להוציאו מבית שיש שם מת ותינוק שאינו בר הבנה אסור להכניסו בידים ע\"ש. ועיין ש\"ך סי' שע\"א סק\"א בשם הרוקח דאשת כהן שמעוברת מותרת ליכנס באהל המת דס\"ס הוא שמא נפל הוא או שמא נקבה הוא. ועיין פתחי תשובה. סי' שע\"א ס\"ק י\"ב ועי' באה\"ט סי' שע\"ג סק\"א.
ועיין פתחי תשוב' סימן ש\"ע בשם תשובת חתם סופר בנידון עיר אחד שהרופא כהן ומנימוסי המדינ' שאין המתים נקברים עד אחר שבדקו הרופא ומעיד עליו שנתייאש אסור לכהן הזה לכנוס ולבדוק ע\"ש. וכל הקרובים שהכהן מטמא להם אין לטמאות רק לצורך קבור' ולהביא לו ארון ותכריכין. רמ\"א סי' שע\"ג סעיף ה'. ועיין פתחי תשוב' שם סק\"ד בשם הגאון ז\"ל מליסא בסידר תפלה שלו דמ\"מ בחול מותר להיות בבית המת שמצוה לטמא לו אף שאחרים עסוקין בו מ\"מ צריך להיות שם שאפשר שיצטרכו שום דבר לצורך ארון ותכריכין וכדומה הוי לצורך קבורה ומותר להיות שם. ע\"ש. עי' מ\"א סי' ר\"א סק\"ד. ועי' סעי' תתקל\"ו ", + "קונטרס אחרון
ומותר להיות שם. ובספר עקרי הד\"ט סי' ל\"ה סעי' ל\"א כתב בשם שאלת יעב\"ץ ח\"ב סי' כ\"ו דכהן שמת לו מת והי' עמו בבית ושוב מת אחר בשכונתו כל זמן שלא פירש ממנו ל\"מ שא\"צ לפרוש ואינו רשאי ליבטל מהמצוה אלא שרשאי ג\"כ לקבור מתים אחרים.
ובשו\"ת מהר\"י מברונ\"א סי' צ\"ט כתב שאין הכהן מטמא לנפל של עצמו אלא לבר קיימא דומי' דלאביו ולאמו ולא לנפלים:" + ], + [ + "טעם. שעל חמשת המינים שהם. גפן. ותאנה. ורימון. וזית. ותמר. מברך לאחריהם ברכה אחת מעין שלש. כדי לחלוק כבוד לארץ ישראל העליונה כיון שנשתבחה בהן א\"י. (תולעת יעקב) ועי' ט\"ז סי' ר\"ח ס\"ק א':", + "קונטרס אחרון
כיון שנשתבחה בהן א\"י. אם אכל שנים או ג' דברים מדברים הטעונים ברכה מעין ג'. כגון מזונות ויין וענבים. דהדין הוא לכוללם יחד בברכה אחת על המחיה וכו' ושכח בפתיחה ודילג א' או ב' מהדברים הנ\"ל וסמוך להחתימה נזכר, יסיים הברכה על הדברים שהזכיר בפתיחה ואח\"כ יברך ברכה בפ\"ע על הדברים שדילג. ואם בדיעבד כלל בחתימת הברכה כל הדברים ההם אף שבתחילה דילג. מהני החתימה בלא הפתיתה. עי' ארחות חיים סי' ר\"ח אות י\"ד." + ], + [ + "טעם. שאין מברכין על הפת בורא פרי האדמה כמו בשאר פרי האדמה או בורא פרי החטה. משום דלישנא דקרא נקט להוציא לחם מן הארץ ובשאר ברכות נמי נקט לישנא דקרא שנאמר הנה הבאתי את ראשית פרי האדמה. ולפי זה ניחא מאי שנא דאמרינן ארץ ומ\"ש באידך דאמרינן אדמה משום דלישנא דקרא הכי הוא. אבודרהם:", + "קונטרס אחרון
ראשית פרי האדמה: בספר אוהב ישראל (לשבועות) כתב שמעתי מהרב הקדוש כו' מו\"ה לוי יצחק זללה\"ה אב\"ד דק\"ק בארדיטשוב אשר סוד הבאת הבכורים הוא. כי הפירות שיש בהם ניצוץ הק' וטהור ביותר רום המעלות המה מתבכרים בתחלה וראש. ולזה ציוה הבורא ב\"ה וב\"ש להביאם בראש להבהמ\"ק. וכתב שם דלכן נקרא יום חג הק' הזה יום הבכורים כי עם ה' בני אל חי נתבכרו תחלה בחג הק' הזה בקבלת תוה\"ק וכן כתיב קודש ישראל לה' ראשית תבואתו וידוע שישראל עלו במחשבה תחלה להבראות והמה נקראו בנים למקום. וזה נתברר ביום חג הקדוש הזה:" + ], + [ + "טעם. שצריך לטבול המוציא במלח. כי השלחן דומה למזבח והאכילה כקרבן ונאמר על כל קרבנך תקריב מלח והוא מגין מן הפורענות (רמ\"א סי' קס\"ז סעי' ה'). ועוד כשישראל יושבין וממתינין זה לזה עד שיוטלו ידיהם והם בלא מצות והשטן מקטרג עליהם וברית מלח מגין עליהם. תוס' ברכות דף מ' ע\"א בד\"ה הביאו. ונוהגין להטביל פרוסת המוציא ג' פעמים במלח כי השם של הוי\"ה ך\"ו וג\"פ ך\"ו גי' מלח והוא סוד גדול.*ובספר אור צדיקים (הלכות סעודה) כתב דצריך לטבול ג\"פ במלח נגד ג' הויות דלחם הממתקין את מרירות המלח ג' גבורות. וע\"י טיבול זה הקליפות מסתלקין מהשלחן ע\"ש. וינער בכל פעם והוא עפ\"י סוד. שם דרך סעודה: ויש להניח המלח על השלחן עד אחר בהמ\"ז. קיצור של\"ה. כתב הכלבו נהגו כל ישראל שלא להאכיל בהמה חיה ועוף ולא גוי מחתיכה שנוגעת בה חתיכת המוציא. ועי' ב\"י סי' קס\"ז. וכן כתב מחצית השקל שם ס\"ק מ\"ב וז\"ל והעולם ראיתי נוהגים שקולפים מעט גם מפרוסה הגדולה במקום שנגעה בפרוסה שבצע להמוציא ע\"ש:", + "קונטרס אחרון
שבצע להמוציא. ובספר אגרא דכלה פי' חי' כתב בשם ס\"ח דאם בירך על צלוחית מים ונשאר בכלי לא יתן ממנו לעכו\"ם ולבהמה הואיל שהזכיר ש\"ש על הדבר אינו מהראוי ליתן ממנה לבהמה ע\"ש.
ופי' בזה הפסוק ותמהר ותער כדה אל השקת ותרץ עוד כו' ותשאב לכל גמליו. כי העבד הנאמן הזה שדלה והשקה מתורת רבו בודאי בירך על המים והזכיר שם שמים וכששמעה החסידה הזאת שהזכיר ש\"ש אמרה אין מהראוי ליתן מזה להגמלים ע\"כ אמרה אל העבד גם לגמליך אשאב מחדש. ותמהר ותער כדה. הוריקה מקודם את המים ששתה העבד ואח\"כ ותרץ אל הבאר לשאוב. ובספר בני יששכר מאמר א' כתב ראיתי לאנשי מעשה שהי' נזהרים מליתן ממאכלי שבת לעכו\"ם ונכון הוא במקום שאפשר ובמקום שא\"א להזהר הנה יתקיים בזה כל אוכליו יאשמו:", + "בהשמטה כנגד ג' הויות דלחם. בספר זכרון טוב כתב שהרב הקדוש מהר\"י מנעסכיז סיפר בשם הרב הצדיק הקדוש מקאזניץ זלה\"ה שלזקנותו לא הי' יכול לאכול כלל. ונחלש מזה ביותר. ופקד לספר זה לפני הרב הצדיק הקדוש מלובלין זצוק\"ל שיתפלל בעדו ע\"ז. ופקד הלובלינר אליו שיאכל לחם ויין. לחם מספר ג\"פ הוי\"ה ב\"ה. וכתיב לחם לבב אנוש יסעד. יין מספר סוד כמארז\"ל נכנס יין יצא סוד. וכתיב ויין ישמח לבב אנוש. וסיים הרב הצדיק הקדוש מנעסכיז זי\"ע שמי שהוא חלש ואין בו כח לאכול. יוכל להתחזק בכח הרמזים הנ\"ל ויתחזק כחו ויוכל לאכול:" + ], + [ + "טעם שמברך על היין שבתוך הסעודה. משום דחשוב שבכמה מקומות מברכין עליו אע\"פ שאין צריך לשתי' כגון קידוש והבדלה. מ\"א סימן קע\"ד ס\"ק א'. ועי' רש\"י ברכות דף מ\"ב ע\"א בד\"ה דגורם. ועי' תוס' שם דף מ\"א ע\"ב בד\"ה א\"ה דמהאי טעמא אין מברכין בפסח על החזרת בורא פרי האדמה רק על אכילת מרור בלבד כיון דרחמנא קבעיה חובה דכתיב על מצות ומרורים יאכלוהו הוי כמו דברים הרגילין לבא מחמת הסעודה דפת פוטרתן ע\"ש. ואף שנוהגים עכשיו לקדש ולהבדיל על השכר אפ\"ה א\"צ לברך עליו בתוך הבעודה דעיקר תקנת חכמים הי' על יין אלא דקצת מקילין לקדש על השכר ושאר משקים במקום שאין היין מצוי לכן אין לברך עליהם בתוך הסעודה דחשיבות אינם מצד עצמם אלא כיון דאין יין מצוי. (ארץ חמדה):*ופירות שבאין באמצע הסעודה ללפת בהם הפת כגון פאווידלע וכיוצא ואוכל עמו הפת אין צריך לברך כלל אפי' על מעט שאוכל בלא פת (ויותר טוב שיאכל תחלה בלא פת: ויברך עליהם שזה לד\"ה חייב ברכה ולמה ימנע עצמו מברכה. עיין ט\"ז סימן קע\"ז סק\"ג). אבל אם אינם באים ללפת הפת ואינו אוכל עמהם פת חייב לברך ברכה הראוי' לה. שהכל. בפה\"א. בפה\"ע. אפילו מיני איין גימאכט גידעמפט הבאין לבשר אם אוכל את הבשר עם פת. הם ג\"כ טפילין לפת אבל אם אוכל אותם אחר אכילת הבשר וכיוצא חייב לברך כגון רוך בירין וויינקסיל וכיוצא המטוגנין בדבש ובשמים לצורך אכילת הבשר מברך עליהם וכן כל מין איין גימאכט מברך עליהם. וכן מיני פרפראות שמברכין עליהם במ\"מ לדעת כל הפוסקים כגון הוזין בלאזין פריטליך פלאדין שאינם באים לכבוד הסעוד' אלא דרכן לבוא לקינוח מברך עליהם במ\"מ אפילו באמצע הסעודה (מעשה ארג ברכות פ\"ו מ\"ה). וכתב שכל אלו הם כללים גדולים מיוסד ע\"פ כל הראשונים ואחרונים וכן פסק אבי הגאון משם רבי הקדוש מלובלין שקיבל מפי רבן של כל ישראל מוהר\"ר שמעלקא מניקילשבורג זלה\"ה נבג\"מ זי\"ע ועכ\"י:
וסדר הדברים בענין עיקר וטפילה כל תבשיל שיש בו מחמשת המינים הכל נעשה טפל אל חמשת המינים ומברך ברכה אחת במ\"מ. ולכן תבשיל שמפררין בו פרור עיסה ונקרא שיפקליך. או פארפיל אע\"פ שהרוב ממין הפול ועדשים שקורין באנדליך וארביס מברך במ\"מ והמברך שתי ברכות מנאץ אבל לפת או כרוב שבשלו והוא מערין וקרוט ועירב בו קמח מחמשת המינין כדי לדבקו אינו מברך עליו במ\"מ שהלפת עיקר וקמחו טפילה. אבל מרק של בשר שנתנו בו מעט לביבות לאקשין או פארפיל אע\"פ שחביב עליו המרק והוא עיקר אצלו אינו מברך אלא במ\"מ והמברך שתי ברכות טועה וכל זה בטפילה המעורבת. נקוט האי כלל בידך דאזלינן בתר רובא בכל שתי מינים ואם יש בו מחמשת המינים אזלינן בתר חמשת המינים ה\"מ כשאינו עשוי לדבק אבל טפילה שאינ' מעורבת צריכין עיון דק אם דרך להביא תמיד שני מינים אלו ביחד לפניו כגון הקאפע עם פת כיסנין שאין דרך לאכול פת כיסנין כזה אלא עם הקאפע דאין דרך אדם לאכול פת חריבה ויבישה אזי הקאפע בטל לפת כיסנין ואינו מברך אלא על הכיסנין וכן אני נוהג למעשה. אבל יין שרף עם מיני מתיקה אין דרכם להיות שייכים זה לזה ולכן אפילו באו שניהם לפניו מברך שתי ברכות אבל אעפ\"כ מן הראוי כשבאו שתיהם לפניו יברך על היי\"ש בתחל' כי הוא עיקר לו בעת שכאב לבו ואח\"כ יברך במ\"מ על הלעקיך ומי שהלעקיך עיקר אצלו ואוכל לשבעה יברך על הלעקיך ופוטר היי\"ש שטפל אצלו וכל כיוצא ידין בשכלו ויקיש דבר לדבר. שם משנה ז':
ובענין אם אוכל קטניות שלוקים בתוך הסעוד' כמו בשבת על סעודת זכר וכדומה. כתב בספר ארץ חמדה סי' י\"א סק\"ח לחלק דאם אוכל הארבי\"ס ואין רוצה לשתות שום משקה אז נראה דצריך לברך עליהם ברכתן הראוי'. ואם רוצה לשתות שאר משקין אם יודע בבירור שאוכל הארבי\"ס רק עבור המשקה ואם לא הי' שותה משקין לא הי' אוכל הארבי\"ס אזי ברכת המשקה פוטר אותן דהיינו אם שותה יין. ואם שותה שאר משקין שאין לברך עליהן אזי ברכת המוציא פוטר אותן (עיין מ\"א סי' קע\"ד סק\"ט). אבל אם אפי' בלא השתיה הוא ג\"כ אוכל הארבי\"ס נראה דצריך ברכה להארבי\"ס כי היא פשוט דודאי העץ ובורא פה\"א שוים בזה וכשם דמברכין על פלומין בלא בשר בפה\"ע ה\"ה כאן. וכתב שזה זמן לא כביר השגתי תשוב' מאדוני מו\"ר הרב הגאון הצדיק דק\"ק סאנץ שהוא נוהג לאכול תחלה וסוף פת עם הארבי\"ס מחמת ספק ברכה ע\"ש: ", + "כתב קיצור של\"ה מצאתי כתוב בשם גדול א' שנוהגין כן בארץ איטליא, מי שאין לו פנאי ללמוד על שלחנו או שאינו יכול ללמוד יאמר לכל הפחות ג' פסוקים מתורה. וג' פסוקים מנביאים. וג\"פ מכתובים. (ג\"פ מתורה) ויאמר ה' אל משה הנני ממטיר לכם לחם מן השמים ויצא העם ולקטו דבר יום ביומו למען אנסנו הילך בתורתי אם לא (שמות ט\"ז). ועבדתם את ה' אלהיכם וברך את לחמך ואת מימיך והסירותי מחלה מקרבך (שמות כ\"ג). ויענך וירעיבך ויאכילך את המן אשר לא ידעת ולא ידעון אבותך למען הודיעך כי לא על הלחם לבדו יחיה האדם כי על כל מוצא פי ה' יחיה האדם (דברים ח'). וג\"פ בנביאים) הוא מרומים ישכון מצודות סלעים משגבו לחמו נתן מימיו נאמנים (ישעיה ל\"ג). למה תשקל כסף בלא לחם ויגיעכם בלא לשבעה. שמעו שמוע אלי ואכלו טוב ותתענג בדשן נפשכם (ישעיה נ\"ה). הלא פרוס לרעב לחמך ועניים מרודים תביא בית כי תראה ערום וכסיתו ומבשרך לא תתעלם. (ישעי' נ\"ח). (וג\"פ מכתובים) ויין ישמח לבב אנוש להצהיל פנים משמן ולחם לבב אנוש יסעד (תהלים ק\"ד). טרף נתן ליראיו יזכור לעולם בריתו (תהלים קי\"א). עושה משפט לעשוקים נותן לחם לרעבים ה' מתיר אסורים (תהלים קמ\"ו):", + "עוד כ' וז\"ל (מצאתי במשניות הנדפסי' באמשטרדם שנת ת\"י שיש לומר אלו פסוקים אחר כל סיום ספר וגם לאחר אכילה קודם ברכת המזון והמה מסוגלים עד מאוד שלא יחסר מזונו כל ימי חייו). להודות להלל לשבח לפאר לרומם להדר ולנצח על כל דברי שירות ותשבחות דוד בן ישי עבדך משיחך. בעצתך תנחני ואחר כבוד תקחני. והוא רחום יכפר עון ולא ישחית והרבה להשיב אפו ולא יעיר כל חמתו. אשרי הגבר אשר תיסרנו יה ומתורתך תלמדנו. ואני בחסדך בטחתי יגל לבי בישועתך אשירה לה' כי גמל עלי. שוש אשיש בה' תגל נפשי באלהי. כי הלבישני ישע מעיל צדקה יעטני כחתן יכהן פאר וככלה תעדה כליה. ויבטחו בך יודעי שמך כי לא עזבת דורשיך ה'. ישמחו בה' וגילו צדיקים והרנינו כל ישרי לב. נר לרגלי דבריך ואור לנתיבתי. אודך כי עניתני ותהי לי לישועה. ואח\"כ יאמר השיר של יום שהיו הלוים אומרים בבית המקדש ע\"כ:*וכל המברך בה\"מ בכוונה אין שולט בו לא אף כו' (ומה\"ט אין אות ף בברהמ\"ז) ומזונותיו מצוין לו בכבוד כל ימיו. (ס' החינוך) והמדקדק יזהר לברך דוקא בתוך הספר של בה\"מ ולא בע\"פ. אליה' זוטא סי' קפ\"ה סק\"א בשם הב\"ח: וע\"ל סעיף צ\"ו: ", + "קונטרס אחרון
דאזלינן בתר רובא בכל שני מינים. ובספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' ר\"ח כתב ז\"ל ומרק שעם שארי תבשילים שאינו מה' המינים מברכים שהכל רק על המרק או על החלב כאלו הוא ודאי עיקר ויוצא ידי חובתו גם על התבשיל כיון שבלא\"ה שהכל פוטר בדיעבד גם התבשיל. ומ\"מ טוב ליקח בשעת הברכה המרק בפני עצמו ואין חשש ע\"י אכלו אח\"כ המרק עם התבשיל כי לא שייך בזה איגלאי מלתא למפרע ע\"ש. ועי' בש\"ע הרב סי' ר\"ב סעיף י\"ג:
אורז ודוחן (הירז ורייז) שנתבשלו אם לא נתמעכו מברך עליהם בפה\"א. ואם נתמעכו ירא שמים לא יאכל אלא בתוך הסעודה. ובשעת הדחק שאין לו פת מברך בין על הירז בין על רייז שהכל ולאחריהם בורא נפשות. קש\"ע סי' נ\"ב סעיף י\"ז: ובספר מעשה רב להגר\"א ז\"ל סי' ע\"א כתב אורז הוא רייז מברך לפניו במ\"מ ולאחריו בנ\"ר.
חמשת מינים גפן. ותאנה. ורימון. זית. ותמר. חמשת מיני דגן. חטה. ושעורה. וכוסמי\"ן (הוא הנקרא בל\"א אורקיש). שבולת שוע\"ל (הנקרא האבער). שיפון (הוא הנקרא קארין). ומה שלועזין המון עם לתיבת דגן קארין הוא טעות כי תיבת דגן כולל כל החמש מינים כולה נקראים דג\"ן. וקארי\"ן הוא שיפון בלשון הקודש. דרך פקודיך.
כתש אותם במכתשת והסיר קליפתן ונתמעכו ונדבקו יחד ע\"י הבישול. וכן כל מיני גרויפן גערשטני או האבערנע גרויפן שידוע שהם נחלקים ע\"י הכתישה ולא נשארו שלימים. וכן (קאשי) של דגן כ\"ז לפי שנחלקו ע\"י כתישה אפי' לא נדבקו יחד ע\"י הבישול מברך תחלה במ\"מ ולבסוף על המחיה. עי' ט\"ז סי' ר\"ח ס\"ק י\"א וח\"א כלל נ\"ד סעיף ב'. אבל אם לא הוסרו קליפתן וגם לא נתמעכו מברך בפה\"א. ולאחריו יש מחלוקת אי מברך בנ\"ר או מעין ג' ע\"כ לא יאכל כשיעור רק תוך הסעודה ואם אירע שאכל שלא בתוך הסעודה מברך בנ\"ר. ד\"ת בשם מ\"א שם סק\"ב:
על מאקיראניס או טאהרט שעושים משקדים וצוקער וביצים ונותנים בו קמח לדבק ולא שיתן טעם בתערובות אם השאר מינים הם הרוב אין לברך עליהם רק שהכל כברכת הפירות שנתרסקו לגמרי. קש\"ע סי' מ\"ח סעי' י' וסי' נ\"ב סעי' ט\"ז. וכן בכל שאר תערובות של ה' מינים עם שאר מינים. אבל אם הה' מינים הם הרוב או שבאים כדי ליתן טעם. מברך במ\"מ. ולענין ברכה אחרונה אם אכל שיעור שיהי' בו כזית בכדי אכילת פרס יברך מעין ג' ואם לאו יברך בנ\"ר. עי' מ\"א סי' ר\"ד ס\"ק כ\"ה וט\"ז סי' ר\"ח סק\"ג ובאה\"ט שם סק\"ג. ועי' מ\"א סי' ר\"י סק\"א. וראוי ונכון שישאל כל אחד קודם שיאכל דברים כאלו באיזה אופן שנעשו בכדי שידע לברך ברכה הראוי' לו בין לפניו בין לאחריו. מאנדלין המחופין בצוקער אפי' מחופין לגמרי מברך עליהן בפה\"ע. באה\"ט סי' ר\"ד ס\"ק י\"ט. על ורד שקורין רוזי\"ן ברכתו בפה\"א. עי' מ\"א שם ס\"ק כ\"ג:
חרעמזליך שעושים מקמח של קארטאפליס. (באלביס) שנתפררו וחוזרין ולשין אותם בשמן וביצים ברכתם שהכל. פת הנעשה מטאטערקי (שקורין רעטשקי) או של שאר מיני קטניות מברך שהכל. עי' סי' ר\"ח:", + "יברך על היי\"ש בתחלה. ובס' עמק ברכה כתב אם הביאו לפניו יי\"ש ומיני מרקחת שיש בהם פרי העץ או פרי האדמה יברך בתחלה על המרקחת יהיה מה שיהי' ואח\"כ יברך על היי\"ש שהכל אע\"פ שחפץ יותר ביי\"ש מ\"מ מחויב להקדים דבר שברכתו ב\"פ העץ או ב\"פ האדמה (ואצ\"ל דבר שברכתו במ\"מ) לפני שהכל ואח\"כ יברך על היי\"ש וישתה:", + "מחמת ספק ברכה. ובספר אור צדיקים (דרך סעודה) כתב ג\"כ דעל כל מיני פירות הן חיין הן מבושלים רק בלא בשר וכן על האגוזים ומיני קטניות הבאים בתוך הסעודה צריך לברך ברכה הראויה וברכת המזון פוטרת מברכה אחרונה ע\"ש:
ושמעתי מאדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל בשם זקינו הגאון הקדוש מהר\"ש מבעלז זללה\"ה שאם הובא לו קטניות בתוך הסעודה הי' מברך עליהם כיון שלא הי' דעתו עליהם קודם הנטיל' ועל הפולים (שקורין בויניס) לא הי' מברך. כיון שדרכן לבוא בתוך הסעודה. ובפורים אמר לי שאינו יודע האיך נהג ע\"כ:
מעשה אופה צוקער קיכען. טארט. מאנדיל קיכען. וכדומה. אם אוכל מהן מחמת רעבון כדי לשבוע מהן אינו צריך לברך עליהן בתוך הסעודה אבל אם אוכל מהם רק לתענוג יש ספק בברכה. וע\"כ ראוי לאדם לכוין בשעת ברכת המוציא לפטור כל מה שיאכל ממינים אלו. קש\"ע סימן מ\"ג סעיף ו'. וכן כ' בס' עמק ברכה." + ], + [ + "טעם. שיש ליזהר כשבא לברך ברכת המזון שיסיר את המאכלת מעל השלחן. מפני שהשלחן נקרא מזבח ומה מזבח הזהרנו בו שלא להניף עליו ברזל, שנאמר (שמות כ') לא תבנה אתהן גזית וכו' ודין תורה היא שאם עשאה לאבני מזבח גזית בכלי כסף או בשמיר שהי' מותר הא אין עיקר האסור בגזית אלא מפני הברזל שהוא החרב והתורה הרחיקו מן המשכן שכתוב (שם כ\"ה) זהב וכסף ונחושת. ולא הזכיר שם ברזל וכן במקדש כתוב (מלכים ו') ומקבות והגרזן כל ברזל לא נשמע בבית בהבנותו. והטעם. לפי שהוא כוחו של עשו שנתברך בה מפי אביו (בראשית כ\"ז) ועל חרבך תחי' וכתיב (מלאכי א') ואת עשו שנאתי לכך הוא מרוחק מן המקדש וכן השלחן הזהרנו לסלק החרב מעליו לפי שהחרב הוא המחריב שהוא סיבת החרבן שהוא הפך השלום ואין לו העמדה במקום ברכה שהוא שלום שהרי המזבח והשלחן מאריכין ימיו של אדם והחרב מקצר ואינו דין שיונף המקצר על המאריך. (שלחן ארבע):*בספר קב הישר פרק ס\"ד כתב וז\"ל ורבינו שלמה לוריא ז\"ל הזהיר שלא יעמיד שום כלי ריקם על השולחן בשעת ברכת המזון כ\"א מלאים. והואיל ואתא לידן מעניני כלים ריקם אימא בי' מלתא להזהיר להעולם שהוא בדוק ומנוסה ולכן שומר נפשו ירחיק ממנו. דע כי הזוהר הזהיר לכל איש ואשה אשר ירצו לילך לדרך או לילך להשררה להשתדל עבור איזה דבר שצריך לו אם יפגע בצאתו מביתו כלי ריקם אזי לא ילך באותו יום לדרך ולא לשררה והביא הזוהר ראי' מאליה' הנביא שאמר לשונמית היש לך מה בבית ותאמר אסוך שמן אמר הנביא הא בודאי יחול עליך ברכה ממה דכתיב כשמן הטוב יורד על הר ציון כי שם צוה ד' את הברכה משא\"כ על כלי ריקם תמן לית ברכתא וכו' ולכן צריכין ג\"כ להסיר כלים ריקים מהשולחן בשעת ברכת המזון ודי באזהרה זו עכ\"ל: ", + "קונטרס אחרון
המאכלת מעל השלחן. בסידור לב שמת כתב דבשבת ששלום בכל ואין שטן ואין פגע רע והכוחות ההם שובתים אין לסלק כי אין לעוררם כלל. ובשם מהר\"י כתב וז\"ל יש להסיר פת שלם מהשלחן כשמברכין בה\"מ ועוד דאין ברכה מצויה בדבר שלם דהוה כמו דבר שבמידה שאין הברכה מצויה.
ובספר לחם מן השמים כתב שצריך להשאיר בכוס של ברכת המזון מעט יין על השלחן ומעט פירורי לחם ולא לחם שלם. משום העורכים לגד שלחן ומפה פרוסה על השלחן.", + "לסלק החרב מעליו. בספר אשל אברהם מהדורא תנינא סי' ק\"פ כתב דלגבי סכין בשעת ברהמ\"ז מהני כסוי לכ\"ע רק למי שידע בו האריז\"ל שהוא משורש קין אמר לסלק הסכין מהשלחן לגמרי בברהמ\"ז. ע\"כ להניחו בתיבה שתחת השלחן שקורין טישלא\"ד י\"ל דקיל היטב." + ], + [ + "טעם. שהכוס שטעונין לברכת המזון צריך שיהיה משל יין מפני שהיין הוא המשובח שבמשקין ונאה לברך עליו לשם יתברך ואם אין יין מצוי באותו מקום או שהוא ביוקר והשכר או שאר משקין הוי חמר מדינה מברכין עליה חוץ מן המים. וטעם. שאין מברכין על המים אפי' אין לו שאר משקין. כיון שאין שותין אותן אלא מתוך צמא ודוחק גדול שאין זנין את האדם אינן נקראין משקה ק\"ו חמר מדינה. לבוש סי' קפ\"ב סעי' ב' ועי' מ\"א שם סק\"ב וט\"ז שם סק\"א. וע\"ל סעי' רפ\"ה וסעי' רפ\"ו:", + "קונטרס אחרון
צריך שיהי' משל יין. עיין או\"ח סי' ק\"צ סעי' ג' דכל דבר שצריך כוס צריך לשתות ממנו כמלא לוגמיו. ועי' ט\"ז סי' ר\"י סק\"א דביי\"ש צריך לברך ברכה אחרונה אם שתה כדרך שבני אדם שותין בפעם א' או אפי' בשתי פעמים כשאין הפסק ביניהם כשיעור שתיית רביעית אע\"ג באין שם רביעית כיון דראוי למזוג בו מים עד רביעית וא\"א לשתות רביעית לסתם אדם קרינן ביה שפיר ושבעת. ועי' שם סימן ק\"צ סק\"ג דיש חיוב לברך אם שתה מלא לוגמיו מכוס גדול' או אפי' פחות מזה אם שתה רוב הכוס כמו לענין כוס של ברכה. והוא דשתה ד' חומשי ביצה. וכתב כן אף ביין ע\"ש. ועי' באר היטב שם סק\"ו בשם א\"ר שדחה דברי הט\"ז והעלה דלעולם צריך רביעית שלם ע\"ש*ובסידור יעב\"ץ כ' דשיעור שתי' דכוס ברכה לכתחילה צריך רביעית שלם ובדיעבד סגי ברוב רביעית ואין שתיית שנים ויותר מצטרפת לכשיעור. וי\"א שמצטרפת לכן לכתחילה צריך המברך לשתות כשיעור ואעפ\"כ מצוה שיטעמו כולן והיכא דלא אפשר שתיית כולן מצטרפת. אבל פשיטא שאין חובת ברכה אחרונה עליהן עד שישתה א' מהן לפחות שיעור כזית ע\"ש: . ומ\"א שם סק\"ד כתב וז\"ל ויש רוצין לומר דעל יין שרף מברך בפחות מכזית דבפורתא מייתבא דעתיה ול\"נ דבעי כשיעור דהא בודאי יש יינות חזקים ומאכלים טובים כיין מרקחת דבפורתא מייתבא דעתיה ואפ\"ה בעי' כשיעור דלא חלקו רז\"ל בשיעורים. ועי' מחצית השקל סי' קע\"ד ס\"ק י\"ד דיש ליזהר שלא לשתות יי\"ש קודם סעודה שיעור שב\"א שותים בפ\"א להוציא א\"ע מפלוגתיה הט\"ז ומ\"א ע\"ש: ועי' ט\"ה סעי' רצ\"ט בהשמטה בד\"ה ועי'." + ], + [ + "טעם. דברכת הזימון בשלשה. משום דאסמכוה רבנן אקרא דגדלו לה' אתי ואין אחד יכול לומר לאחד גדלו ולפיכך אין יכולין לזמן אם לא בשלשה. ברכות דף מ\"ה ע\"א.*אין המברך עונה אמן אחר המסובין כשאומרים ברוך כו'. והטעם. דיאמר אח\"כ ברוך שאכלנו כו'. ומה\"ט נמי בש\"ץ שאומרים הקהל ברוך ד' המבורך לעולם ועד לא יענה אמן אבל הקהל עונים אמן אחר הש\"ץ. פ\"מ ריש סי' קצ\"ב: ועי' לעיל סעי' קנ\"ב:", + "קונטרס אחרון
אם לא בשלשה. ואם אחד אוכל גבינה ושנים בשר או להיפוך מצטרפין דהאוכל גבינה מצי אכיל עם האחרים. והאוכל חלב מברך ומוציא השני לפי שיכול לאכול עם השני ולא להיפוך. מ\"א סימן קצ\"ו סק\"א ע\"ש. ונראה לי דזה דוקא מדינא דש\"ע כשהיו נוהגין שא' הי' מברך להוציא אחרים משום ברוב עם הדרת מלך כמ\"ש הט\"ז סימן קצ\"ג סק\"ג אז אמרינן דהאוכל חלב מברך ויכול להוציא כיון שיכול לאכול עמהם. אבל למנהגינו שכ\"א מברך ברהמ\"ז עי' ט\"ז סימן קפ\"ג סק\"ו יוכל האוכל בשר ג\"כ לברך ברכת הזימון כיון שלא מוציא אותם י\"ח. וכן נמי מ\"ש המ\"א שם דאם אחד אוכל גבינה קשה אין מצטרפין, זה הוא ג\"כ דוקא כשהיו נוהגין שא' הי' מברך והוציא השני. וכן משמע נמי ממ\"ש הט\"ז סימן קצ\"ו סק\"ד דהאוכל פחות מכזית לא יוכל להוציאן י\"ח אם יתנו לו הכוס לברך. וכעין זה כתב בנשמת אדם כלל מ\"ח סק\"א. וכן משמע נמי ממ\"ש התשב\"ץ שנים שאכלו יחד אם רצו לזמן מזמנים אלא שמצוה שכל אחד מברך לעצמו אבל אם א' יודע וא' אינו יודע מברך היודע ויוצא השני. וא\"כ עכ\"פ אם זה שאוכל חלב עדיין לא גמר סעודתו ורוצה לאכול עוד והאוכלים בשר רצונם לברך יוכל האוכל בשר לברך. ועי' ח\"א כלל מ\"ח דכן נמי אם זה שאוכל חלב אינו שותה יין מוטב שיברך זה שאוכל בשר בכוס מלברך בלא כוס:
ועי' מ\"א סי' ר' סק\"ג דאם מתחלה אכלו ג' והפסיק א' לב' ואח\"כ באו ב' אחרים ואכלו עם הא' יכול להפסיק פעם שנית. דכיון דנצטרפו עמו ב' אחרים שלא זימנו יכולים לזמן עליו וה\"ה פעם ג' או יותר יכול לזמן. ומיהו דוקא אכל עם השנים אח\"כ כזית. וכזית מכל מאכל סגי. אבל אם היו ה' בחבורה א' והפסיק א' לב' שוב לא יוכל לזמן עם הב' הנשארים דפרח זימון מכולהו*אם לא שאכלו עוד אחר זימון הראשונים. ש\"ע התניא שם. ועיין אבן העוזר שם שחולק בזה וס\"ל דלא פרח זימון מינייהו כיון שזה שהפסיק הי' בדעתו לאכול עוד עם השנים וע\"כ לא נפטר מבה\"מ אפי' אם שוב לא יאכל אח\"כ וכיון שחייב לברך ברה\"מ לא פרח זימון מינייהו שהרי אפי' אם שכח א' ובירך לעצמו לא פרח זימון מינייהו כמבואר ר\"ס קצ\"ד ויכולין הב' להצטרף עמו. וכן י' שאכלו כא' וקדמו ג' וברכו לעצמם אעפי\"כ יכולין לזמן עליהם בשם כמבואר בא\"ר שם. וכ\"ש בנדון דידן שהרי מחויב עדיין לברך ברה\"מ: אעפ\"י ששנים הנותרים לא היו שם ולא ענו מידי דהוי אד' בכל חבורה בסי' קצ\"ג סעי' ו'. אבל ששה דנחלקין אז שפיר דמי. וכן אם היו ז' או ח' והפסיק א' לשנים יכול להצטרף אותו שהפסיק אח\"כ ב' פעמים. ואם הם י' ומפסיקין ג' לז' אם חזרו הג' ואכלו יכולים לזמן יחד. ויכולין להצטרף לז' אחרים לומר אלהינו. (אפילו לא אכלו כלל אחר שהפסיקו. ד\"ח) דלא שייך לומר פרח זימון דאמירת אלקינו דאכל בי' י' שכינתא שריא. ואפי' יש ה' שהפסיקו מצטרפין עם ה' אחרים לברכת אלקינו. אבל אם הם ששה דהם רוב שוב אין מצטרפים ע\"ש. ועי' מחצית השקל ופ\"מ שם:*אודות רואים זא\"ז להצטרפות לזימון א\"צ נראות זא\"ז בפועל וגם כשלא ראו זא\"ז כלל כיון הי' אפשר להם לראות זא\"ז מצטרפים. וגם שממקום שסועד שם אינו רואה רק יכול לנטות משם ראשו ועיניו ואז יכול לראות ממקום סעודתו ג\"כ מצטרפים. אשל אברהם מהדורא תנינא סי' קצ\"ה
וגם כי נהור שא\"א לראות כלל יש לו ג\"כ הצטרפות ע\"י מה שיכולים לראות זא\"ז אלו הי' עינים רואות להם. שם:
כתב בשו\"ת חות יאיר סי' קע\"ו אין ליתן לכתחלה לברך ברהמ\"ז לקטוע אצבע ואפי' למוכה שחין דלא עדיף זה מידיו מזוהמות דצריך להעביר הזוהמא כבסי' קכ\"א מלבד מה שיש בזה העדר כבוד למצוה ע\"ש.
ובספר תורת השם (ברכות ד' כ') כתב על מה שאמז\"ל כתיב אשר לא ישא פנים וכתיב ישא ה' פניו וכו' והם דקדקו על עצמם עד כזית ועד כביצה ע\"כ. צריך להבין מאי מעליותא הוא לברך כמה ברכות שבברכת המזון שלא כדין הכתוב שנאמר ואכלת ושבעת ואז וברכת. רק, שלשה מדות הן באדם בדרך אכילתו, מדת הרשע הוא לאכול אכילה גסה כמ\"ש ובטן רשעים תחסר. ומדה בינונית היא לאכול רק לשובע וכמ\"ש ואכלת ושבעת. אבל מדת הצדיקים לדקדק על עצמם וגופם להסתפק במיעוט כשיעור כזית או כביצה וז\"ש צדיק אוכל לשובע נפשו ולא לשובע גופו. כמ\"ש בחרדים ובשאר ספרי מוסר שלא לאכול לשובע לפי שנאמר פן תאכל ושבעת ורם לבבך וכו'. ואיתא בגמ' שבת פ' ט\"ו במתניתא תנא ותאכל בעוה\"ז ותשבע לימות המשיח ותותר לע\"ל. וזה שבעוה\"ז אינו ראוי לצדיק כ\"א לאכול אבל לא לשובע וזשאז\"ל בלשונם והם דקדקו על עצמם עד כזית ולא אמרו תיבת לברך עד כזית מפני שקאי גם על האכילה וממילא משתמע כיון שהסגילו עצמן שאכילה מועטת ככזית משביע נפשם בודאי מקרי ושבעת וחייבים לברך ברהמ\"ז מן התורה.
ועי' לבוש סי' קפ\"ד סעיף ו' דמדאורייתא אין חייבין אלא כשאכל כדי שביעה. אלא שחז\"ל אסמכיה מדכתיב בלשון אכילה וסתם אכילה הל\"מ הוא שהוא בכזית:", + "אחר הש\"ץ. ובספר החיים סי' נ\"ז כתב שהחזן צריך לענות אמן אחר הקהל אף שיאמר אח\"כ ברוך ה' המבורך כמו בשומע שאר ברכה מחבירו שצריך לענות אמן אף שבירך גם הוא תיכף אותה ברכה וכן נמי בזה. ועי' בא\"א סי' נ\"ז סק\"א ובמ\"ז סי' קצ\"ח סק\"א." + ], + [ + "טעם. שאין מזמנין בשם. דהוה דבר שבקדושה וכל דבר שבקדושה לא יהא אלא ביו\"ד אנשים גדולים ובני חורין. ב\"י סי' קצ\"ט. ועיין מעשה ארג מהרב הצדיק יצחק יהודא אייזק מקאמארנא זצ\"ל ברכות פ' ז' משנה ב' קטן היודע למי מברכין לאביו שבשמים מזמנין עליו ובפרט בזמן הזה שכל אחד מברך בפני עצמו ומכ\"ש לעשרה שיכולין להצטרף קטן וכן עשה מעשה אבי הגאון אמיתי מוהר\"ר אלכסנדר שצוה לי לברך בשם להוציא את הרבים בעת היותי קטן בן י' שנים:", + "קונטרס אחרון
אלא ביו\"ד אנשים גדולים. ובספר יוסף אומץ אות קנ\"ט כתב וז\"ל אע\"פ דשלשה או עשרה שאוכלין אין רשאין לחלק נ\"ל דבסעודות גדולות שמאריכין מאד ויש בהם שקשה עליהם האריכות אם מצד הבריאות או מצד איבוד זמנם אם מצד דאגתם שלמחרת לא יוכלו להשכים לתורתם או תפלתם אזי יש היתר לברך בלא זימון כו' ועל זה סמכתי מעשה כמה פעמים אכן אם הי' אצלי אחוזת מריעיי ראיתי שצרפתי בה עמי לזמן בנחת שע\"כ לא הרגיש בעל הסעודה ולא הפציר בנו לישאר בסעודה. ועי' מ\"א סימן קצ\"ג סק\"ז.
ובספר אשל אברהם סימן קצ\"ב כתב בשם הרב הצדיק הקדוש מוהר\"ר משה יהודא ליב מסאסוב זצוק\"ל שהי' עומד בעת אמירת הזימון בעשרה והיו עומדים עמו כל המסובין. וכתב שם וז\"ל ולכולי עלמא הוא טוב על פי מדת חסידות שגם בעת קריאת התורה הקדושה מדת חסידות לעמוד (עי' ט\"ז סי' קמ\"ו). והנוהגים לישב סבירא להו דהוה ליה כמו ברכת חתנים שבעשרה דיקא וכדומה ומ\"מ אין חיוב לעמוד. ודוקא כשקראו חז\"ל להדיא בגדר דבר שבקדושה נכון לעמוד. ומכל מקום מדת חסידות נכון ודאי לעמוד לכבוד השם הק'. מה שאין כן ברכת חתנים ששוה לכל ברכות ולא הי' עיקר תקנתו מצד העשרה. וזימון שנתקן מצד עשרה נוטה יותר לבחי' דבר שבקדושה עכ\"ל.
ובספר שלחן ארבע כתב וז\"ל צריך אתה לדעת כי ממה שאמחז\"ל (חולין פ\"ז) יצתה בת קול ואמרה כוס של ברכה שוה ארבעים זהובים יתבאר מזה שכל ברכה וברכה ממאה ברכות שוה עשרה זהובים ואסמכתא מן הפסוק כף אחת עשרה זהב מלאה קטרת. כלומר כל אחת מכ\"ף והן מאה ברכות שוה עשרה זהב. וטעם שכל ברכה וברכה שוה עשרה זהובים. לרמוז שיש לכלול עשר ספירות בכל ברכה וברכה ע\"ש:
ובענין אם לומר ב\"ה וב\"ש קודם בהמ\"ז עי' מ\"א סימן קצ\"ב בהתחלה בשם הטור ואבודרהם דביו\"ד או בג' יש לאומרו אבל ביחיד פשיטא שלא יאמרו רק מתחיל ברוך אתה וכו'.*בסידור לב שמח כתב דלכך אומרים בברכת הזימון ב\"ה וב\"ש קודם ברהמ\"ז ולא ביחיד. לפי שענין הזימון הוא רבוי שבח וגדולה להבורא יתברך ומתרין זה את זה ומתוועדים יחדיו הודות לו לשבחו ולפארו על שפע טובתו כמ\"ש ונרוממה שמו יחדיו. ממילא ע\"י התקשרות זוכים לאורות עליונים וידוע בסידור ברוך הוא הויה אהיה וב\"ש הויה אדני לכך לזה הכח א\"א רק ברבים התקשרות אחד אל אחד. ובשם של\"ה כתב ראיתי מכשלה בהרבה המונים כסמוכין יותר מג' אז פורש והולך ואומר הלא יש זימון בלעדי אבל הכסיל בחושך הולך כי בוודאי יצאו זולתו אבל הוא לא יצא שהרי נתחייב בזימון להודות ולהלל: אם א' מהג' שאכלו יחד בירך ברהמ\"ז בפ\"ע מ\"מ השנים מזמנים עמו אבל אם נצטרף א' ליו\"ד או לג' ע\"י ששתה כוס משקה שיש בו רביעית או אכל כזית ירק ובירך ברכה אחרונה שוב לא יכול לזמן עמהם. מ\"א סימן קצ\"ז סק\"ד.
כתב הב\"ח הירא שמים לא יברך במצנפת הקטנה רק ישים הכובע על ראשו ויתעטף בבגד העליון ע\"ש. ועי' לבוש סי' ער\"א סעי' י' דכל דיני הכוס צריך ליזהר בכוס של קידוש והבדלה ושאר כוסות שתקנו לברך עליהם ע\"ש:
וברכת המזון דינה כתפלה לענין שאילת שלום עי' סי' קפ\"ג העי' ח'. ובענין עניית אמן באמצע ברכה כתב בס' ארחות חיים שם סעי' ח' בשם שו\"ת בנין עולם דאין עונין אלא אמן דהאל הקדוש ושומע תפלה כמו בברכת ק\"ש. ובאמן דברהמ\"ז אחר אותה ברכה עונה דמעין אותה ברכה לא הוי הפסק. כמו דאמן מברכת המוציא לא הוי הפסק בין ברכת המוציא לאכילה. משום דהוי מעין אותה ברכה*ובספר בנין יהושע כתב בשם שו\"ת הנ\"ל דמותר להפסיק בין הברכה להמוציא לכל אמנים דזה דומה להא דבין הפרקים דמותר לענות שאר אמנים דלא גרע מהא דמשיב שלום לכל אדם. ועי' שע\"ת סי' קס\"ז ס\"ק י\"א בשם ספר פנים מאירות ח\"ב סי' ה' דבברכת המוציא אין להפסיק אפי' בעניית אמן אחר ברכת חבירו עד שיטעום אחר ברכתו ע\"ש ועי' באה\"ט סי' כ\"ה ס\"ק י\"א. ועי' טור יו\"ד סי' רס\"ה לענין קיים את הילד הזה דלא הוי הפסק בין הברכה לשתיי' דבקשת רחמים לא הוי הפסק: ואמן של זכרינו דיעלה ויבא אין להפסיק שאין בו חיוב כלל רק מנהגא בעלמא. וכן אמן של הרחמן ג\"כ ודאי דהוי הפסק ע\"ש. ועי' רמ\"א סי' קפ\"ג סעי' ז' דיקדים לסיים קצת בברהמ\"ז קודם המברך כדי שיענה אמן ע\"ש. ובספר תפלה לדוד להגאון הקדוש מבוטשאטש זצוק\"ל כ' שבברהמ\"ז נכון לענות אמנים גם באמצע ברכה:
ועי' פמ\"ג סי' קפ\"ט בשם תה\"ד בחורים שעשו תקנה בקנס שלא לדבר בברהמ\"ז ראוי לתקן עד שיתחיל הרחמן הוא ע\"כ. ואף בהרחמן הוא לא יפסיק שלא לצורך דהא בטור אמר שאין הרחמן הפסק בין ברהמ\"ז לפה\"ג הא דברי חול הוה הפסק ע\"ש:" + ], + [ + "טעם. שאינן מזמנין על אכילת פירות ועל פת הבאה בכיסנין. משום שאין להם קבע לזימון עיין ט\"ז סי' קצ\"ו סק\"א: ", + "קונטרס אחרון
קבע לזימון. עי' באה\"ט סי' קצ\"ג סק\"ב בשם הב\"ח די\"א שאף על ז' מינין מזמנין ולכן טוב שלא יקבעו ג' על ז' מינים. ובשע\"ת שם כ' בשם הברכ\"י שמנהג פשוט לקבוע כמה אנשים על פירות מז' מינים. וכן לאכול פת הבאה בכיסנין ולא זהירי בזה ע\"ש." + ], + [ + "טעם. שנוהגין ליטול מים אחרונים קודם ברהמ\"ז אע\"פ שאין מלח סדומית מצוי בינינו (עי' מ\"א סי' קפ\"א סק\"ח). משום דכשם שהיו נותנים חלק מהקרבנות מהעשן המתעקם לצד צפון.*בספר קב הישר פרק ע' כתב בשם הזוהר פ' תרומה כי העשן של כל הקרבנות הי' עולה במישור משא\"כ העשן של איברים ופדרים שפקעו מע\"ג המזבח וכשחוזרין ומעלין אותם ע\"ג המזבח מבערב הי' העשן מתעקם והולך לצד צפון אשר שם דירת הס\"א ומן העשן ההוא הם יונקים ולא יוכלו לקטרג על ישראל: כך המים אחרונים המה חולקא דמסאבא כידוע ליודעי חן. ולפיכך נקראים מים אחרונים חובה על שם המקבל. ואף כשאוכל יחידי ואפי' פת חריבה שידיו נקיות אפי' הכי צריך נטילת מים אחרונים. ומים אחרונים נוטלין בכל מיני משקין. אור צדיקים.*ובספר חרידים כתב מים אחרונים חובה ודבר שבקדוש' הם והמקיל בהם מקילין לו ימיו ושנותיו כך השיבו מן השמים ע\"י שאלות חלום מגיסו של הרב המרדכי:
ובספר קב הישר כתב בשם רבינו ישעיהו סג\"ל שצריך ליטול ידיו. ודוקא לתוך כלי ולא על הארץ כי זה המים הוא חלק של סטר' אחרא ולכן צריך ליתן לו דרך כבוד ומתוך זה לא יוכלו המזיקים לעשות שום רע לאדם זה:
ובש\"ע האריז\"ל כתב וז\"ל מים אחרונים צריך להזהר מאד ובכוונ' גדולה וג\"כ לכוון בברכת המזון ובפרט בהיותו יחיד בלי ג' או אם אין לו כוס כי אז צריך לאומרו בעיניו סגורים. וכוונת אלו הם מפני כי סטרא אחר' קאים על פתורא וע\"י ברהמ\"ז מסתלקת וכשיש ברכת זימון אז אין כ\"כ חששא:
וצריך ליזהר שלא להפסיק בין ברהמ\"ז למים אחרונים. ופעם א' בא חכם א' לפני האריז\"ל וסיפר לו כי זה כמה ימים הי' לו כאב גדול בכתף שלו. והשיב לו כי זה בא לו על שעבר על דברי חז\"ל כי מה שכתבו תיכף אחר נטיל' ברכה הכוונה על נטילת מים אחרונים והוא עבר וקרא פ\"א משנה בין מים אחרונים לברהמ\"ז לכן בא לו כאב בכתף על שעבר על דבר תכף דחז\"ל. ש\"ע האריז\"ל: ועי' סי' ק\"ס סעי' י\"ב וסי' קפ\"א סעי' ט':" + ], + [ + "טעם. למה בברכת התורה אומר המברך ברכו את ה' ובברכת המזון נברך אלקינו. משום דהנה מזונות שהש\"י זן ומפרנס אותנו זה ג\"כ מצד הדין שהדין ג\"כ נותן כיון שהוא בראנו לכבודו הדין הוא שיזון אותנו ע\"כ מברכין נברך אלקינ\"ו שם הדין משא\"כ מה שנתן לנו את תורת\"ו זה מצד החס\"ד הגמור והרחמי\"ם כי גברו חסדיו עלינו להודיע לבריותיו ולגלות להם מסטירין דילי' ע\"כ מברכין ברכו את הוי' שם החסד והרחמים. עי' תוי\"ט ברכות פ\"ז משנה ג'. והנה מטעם זה מנהג אבותינו תור\"ה הוא לאכול מאכלי חלב בחג השבועות ביום מתן תורתינו. כי חלב רמז לחסד גוון לובן והנה \"להגיד \"בבוקר \"חסדך ר\"ת חלב. (בני יששכר):", + "קונטרס אחרון
ברכו את ה'. ואין זה מוציא עצמו מן הכלל וא\"כ הי' לומר נברך כמו בברהמ\"ז שאומר נברך. דכיון דאמר מבורך לא מפיק נפשיה מן הכלל והוי כמו נברך. מטה משה אות ע\"ט:" + ], + [ + "טעם. שאין מברכין בפה\"ג קודם ברכת המזון כדרך שמברכין בקידוש והבדלה בתחלה. לפי שברכת המזון הוא סילק והיסח הדעת למה שלפניו הלכך אם הי' מברך בפה\"ג תחלה הוי ברכת המזון הפסק בין ברכה לשתיי'. תוס' ברכות דף נ\"ב ע\"א בד\"ה ורבי. ויש לכסות הפת בשעת בה\"מ שלא יראה בשתו. מ\"א סי' ק\"פ ס\"ק ד' ודוקא שהכוס בידו. מחצית השקל שם ועי' רמ\"א סי' תע\"ג סעי' ז': " + ], + [ + "טעם. שאומרים יעלה ויבא בברכת המזון בבונה ירושלים ובתפלה בעבודה. משום דיעלה ויבא הוא תפלה ותחנונים תקנוה בבונה ירושלים דהיא נמי תפלה. ובי\"ח תקנוה בעבודה שהיא חפלה להשיב ישראל לירושלים. תוס' שבת דף כ\"ד ע\"א בד\"ה בבונה:" + ], + [ + "טעם. דאם חל ר\"ח ביום א' והי' אוכל ויצא שבת שאומר רצה ויעלה ויבא עי' ט\"ז סי' קפ\"ח ס\"ק ז' (וכן ראיתי שהרב המאה\"ג מוהר\"ר יוסף שאול נ\"ז אבד\"ק לבוב זללה\"ה שנהג כן אף שלא אכל כזית פת בלילה) משא\"כ בחנוכה ופורים שאינו מזכיר רק של שבת. משום דאינו אלא רשות להזכיר כדאיתא בפ' במה מדליקין דף כ\"ד ע\"א עי' מ\"א סי' קפ\"ח ס\"ק י\"ג וס\"ק י\"ח:*ועי' קני המנורה סי' רצ\"א סק\"ד בשם א\"א שהעלה לדינא כשחל ר\"ח במו\"ש ואכל פת גם בלילה יזכור רצה ויעלה ויבא. וכתב וקצת נראה דגם למ\"א האומר לשניהם לא הפסיד:
כתב בשערי תשובה סימן קפ\"ח סק\"ח בשם גינת וורדים כלל א' דאף להפוסקים דאזלינן בתר התחלת הסעודה היינו לענין הזכרה אבל בז' ברכות דחתן שנמשכה סעודת יום ז' עד ליל ח' ודאי אין לברך ז' ברכות ע\"ש. וע\"ל סעי' תתקצ\"ב בהשמטות:
אם שכח לומר על הנסים בתפלה ובברכת המזון אין מחזירין אותו ואחר גמר התפלה או בברכת המזון כשיגיע להרחמן יאמר הרחמן יעשה לנו נסים ונפלאות כשם שעשית לאבותינו בימים ההם בזמן הזה בימי מתתיהו כו'. רמ\"א סי' תרפ\"ב סעיף א' וט\"ז שם ס\"ק ה' אכן סעודת פורים שהטילו הנביאים והחכמים על כל ישראל להיותם ימי משתה ושמחה יותר משבתות וי\"ט צריך לחזור ולברך בשביל על הנסים דלא גרע מסעודת שבת אלא דנראה דלאו דוקא בסעודה שעושין אחר מנחה אלא בסעודה הראשונה שאוכל בפורים דהא עיקר הטעם דיש חיוב סעודה באותו יום דכתיב ימי משתה ושמחה ולא סגי דלא אכיל וא\"כ סעודה הראשונה שאוכל בו ביום בו קיים סעודת פורים בזה ואין לנו לתלות הדין במה שאנו קורין לסעודה שאחר המנחה סעודת פורים שהוא לתוספת שמחה ולא שייך בזה לא סגי דלא אכל. ט\"ז סי' תרצ\"ג ס\"ק ב' ועי' מ\"א סי' תרצ\"ה ס\"ק ט' ועטרת זקנים שם:
ובספר א\"ר שם סק\"ז כתב דאם שכח אין מחזירין אותו אפי' בסעודה ראשונה של פורים משום דאף שחייב במשתה מ\"מ אין חיוב לאכול פת. ויוכל לאמרו בתוך שאר הרחמן: ", + "קונטרס אחרון
עי' מ\"א סי' קפ\"ח כו' וס\"ק י\"ח. ובש\"ע הרב שם סעי' י\"ז כתב דלכך במו\"ש של חנוכה ופורים מזכיר של שבת ולא של חנוכה ופורים. לפי שכל יום שאין קרבן מוסף אין הזכרתו חובה בברהמ\"ז מ\"ש. היה אוכל ביו\"ט וכן בר\"ח וחנוכה ופורים וחשכה לו אם עדיין לא התפלל ערבית צריך להזכיר מענין היום אעפ\"י שמברך בלילה. כיון שהתחלת הסעודה היתה ביום. ואם אכל בער\"ח ונמשכה סעודתו גם תוך הלילה ואכל גם בלילה כזית פת צריך לומר יעו\"י וכן בחנוכה ופורים אעפ\"י שבהתחלת הסעודה הי' פטור מלהזכיר לפי שמ\"מ חל עליו חיוב ההזכרה באכילת כזית שמשחשיכה. שם.
והנה כתב לחלק בין אם חל תנוכה או פורים ביום א' והי' אוכל ויצא שבת אין להזכיר רק של שבת. אבל אם חל תנוכה או פורים באמצע השבוע אז אע\"פ שבהתחלת הסעודה הי' פטור מלהזכיר אם אכל גם בלילה פת צריך לומר בלילה על הנסים:" + ], + [ + "טעם. שאם שכח לומר יעלה ויבא בברכת המזון בר\"ח או בחולו של מועד אין מחזירין אותו ובתפלה מחזירין אותו. לפי שבתפלה חובה על כל איש ואי אפשר שלא יתפלל אבל ברכת המזון אינה חובה כי אפשר שלא יאכל דברים הטעונים ברכת שלש ובלבד שלא יתענה ואפשר בפירות או בדברים אחרים. ברכות דף מ\"ט ע\"ב ועי' כל בו. וע\"ל סעי' פ\"ז בהשמטות:", + "קונטרס אחרון
אין מחזירין אותו. ועי' אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' תכ\"ב דיותר טוב לצאת י\"ח ספק עצהיו\"ט שיטול ידיו ויאכל כזית ויברך ברהמ\"ז כראוי. והפוסקים סמכו א\"ע שמי שאפשר לו בכך יבין מאליו לעשות עצהיו\"ט. ועי' באה\"ט סי' ר\"ט סק\"ו שכ' כעין זה בשם הטור. " + ], + [ + "טעם. דאם טעה ולא הזכיר של שבת בברכת המזון אומר קודם המלך הטוב והמטיב בא\"י אמ\"ה שנתן שבתות למנוחה לעמו ישראל באהבה לאות ולברית בא\"י מקדש השבת וכן אם טעה ולא הזכיר ביו\"ט יעלה ויבא אומר בא\"י אמ\"ה אשר נתן ימים טובים לישראל לששון ולשמחה את יום חג פלוני הזה ברוך אתה ה' מקדש ישראל והזמנים ואם טעה בר\"ח אינו אומר רק בא\"י אמ\"ה שנתן ראשי חדשים לעמו ישראל לזכרון ואינו חותם בברוך. דכיון דבר\"ח סגי דלא אכל פת ולא הוי הך ברכה חובה ביום זה. לבוש סי' קפ\"ח סעי' ו' וסעי' ז': ", + "קונטרס אחרון
יעלה ויבא. אם כבר התחיל ברכה רביעית בשבת ויו\"ט לחזור לראש ברהמ\"ז ולא מקרי התחלה עד שאמר בא\"י אמ\"ה האל אבל אם לא אמר רק בא\"י אמ\"ה אע\"ג שכוונתו הי' על הטוב והמטיב יסיים אשר נתן כו' וראי' לזה ממש\"כ המ\"א בסי' רס\"ח סק\"ג דאם אמר בערבית ומנחה אתה וסבור שהוא חול אומר אתה קדשת או אתה אחד דלא מקרי התחלה בשל חול אלא בשחרית שדיבר ג\"כ שלא כהוגן וכן כאן אם לא אמר רק עד אמ\"ה ולא התחיל עדיין האל יסיים אשר כו' ומדוקדק לישנא דגמ' אבל פתח הטוב והמטיב. ח\"א כלל מ\"ז סעי' י\"ח:" + ], + [ + "טעם. שעונין אמן אחר ברכת בונה ירושלים אע\"פ שאין עונין אמן אחר ברכת עצמו. כדי להפסיק בין ג' ברכות הראשונות שבבהמ\"ז שהם מן התורה לברכה רביעית שהוא מד\"ס. טור סי' קפ\"ח. ועי' קונטרס אחרון לט\"ה לסעי' רמ\"ג בד\"ה בספר:", + "קונטרס אחרון
ברכת בונה ירושלים. בספר בני יששכר כתב על מה שאמז\"ל כל מי שלא נבנה ביהמ\"ק בימיו כאילו וכו' וז\"ל מהראוי לעיין הלא רבים וכן שלימים יסודי עולם הלכו למנוחות ולא נבנה ביהמ\"ק בימיהם. אבל האמת הוא שהצדיקים בונים בימיהם חלק מביהמ\"ק כ\"א חלקו השייך לנשמתו וכל מי שאינו נבנה ביהמ\"ק בימיו כאילו וכו'. ע\"כ כאשר האדם אינו מבין בדעתו איזה ענין בלימוד תורתו הוא מפני כי חלק ביהמ\"ק שלו עדיין לא נבנה בימיו מגודל חטאו. הנה ישוב אל י\"י על עונותיו ויתפלל על הגאולה ותתחזק דעתו ויראה פלאות מה שלא ידע עד עתה. והוא לדעתי סוד הפסוק כי יפלא ממך וכו' וקמ\"ח. בשיעור קומה שלך. ועלית אל המקום אשר יבחר י\"י עכ\"ל.
ובספר זרע קודש (תצא) כתב וז\"ל במה שאנו אומרים בונה ירושלים ה'. היינו שבונה אותה בימינו בכל יום. כשאדם עובד אותו ית' הכל לפי מעשיו בונה את ירושלים וביהמ\"ק. יש בונה ביום שורה א' שלימה. ויש מניח לבינה אחת. כל א' כפי עבודתו. עד שיהי' נבנה בשלימות ב\"ב. וכן שמעתי מהרב הקדוש מוהר\"ר אלימלך זצ\"ל שכשעשה עליות נשמה ראה שנושאים את כלי ביהמ\"ק ואמרו לו שהם אותם הכלים שהוציאו הוא מהגלות. ופ\"א אמר שנפלה בית טומאה א' בצורה גדולה מאד ובכל יום עולים אלפי אלפים בעלי מלאכות בנאים ולבנות החומה. אבל יש לי שומר טוב שכשהרב מוהר\"ר יעקב יצחק מלאנצהוט מתפלל תפילת י\"ח מתפלת מנחה מפיל כל מה שבונים. והבנתי דבריו הקדושים שמפיל זה ע\"י שע\"י תפלתו בונה חומות ירושלים לביהמ\"ק.*ובספר בני יששכר מאמרי חדש סיון מאמר ה' כ' מחוייבים אנחנו להאמין בנידון אריכות הגלות הזה. הגם שכבר עברו עידן ועידנים ואנחנו לא נושענו. וגם כמה וכמה קיצים מבוארים בזוה\"ק ובספרים קדמונים בעלי רוה\"ק האמיתיים וכבר עברו. והנה יתבהל הרעיון בראותו כ\"ז. אמנם כי כן מחויב האמונ' עפ\"י התור' והנביא' להאמין בהשי\"ת שהוא כל יכול אפי' בב' הפכיים שאין השכל יכול לחייב. ע\"כ מחוייבים אנחנו להאמין בביאת משיחנו ב\"ב. גם מחוייבים אנחנו להאמין בדברי הנביאים והחכמים אשר כתבו קיצים ברוח קדשם. הגם שכבר עברו. כגון מה שמבואר במדרש הנעלם שהגאול' ותח\"ה בשנת ת\"ת מחויובים אנחנו להאמין שיקוים כן. הגם שכבר חלף ועבר הזמן. זאת נשים אל לבינו כשתהי' הגאול' ב\"ב יתגלה לנו האיך יקויים הכל. וכן בכל שאר הקיצים: . ולפי ערך שבונה חומות ירושלים לפי ערך זה מפיל בהבית הזה של טומאה. כי כשזה קם זה נופל.
ובסידור לב שמח מהרב הצדיק הקדוש מאלעסק זצוק\"ל פי' הפסוק ואני אהי' להם נאם ה' חומת אש סביב. והי' שייך יותר לומר ואני אהי' חומת אש סביב נאם ה'. או שהי' לומר בתחלה נאם ה' אני אהי'. רק שע\"י שאיש ישראל מתפלל כראוי ואומר דיבורים כראוי וכנכון עומדים מלאכי השרת ומנסרים מדבורים שלהם אבנים לבנין ביהמ\"ק. וביותר אפי' ביהמ\"ק של אש ג\"כ יבא ע\"י דבורים של ישראל. וזה ואני אהי' נאם ה'. ע\"י דבורים של ה'. חומת אש סביב. ע\"י שאיש ישראל אומר דבורים ע\"י אש טהור שהוא ביראתו. בזה נעשה לעתיד חומת אש סביב:
ובמהר\"ם שי\"ף בסופו דרוש לפ' ואתחנן כתב בשם הקדמונים דלעתיד שיהי' הבית המקדש מעשה ידיו של הקב\"ה אזי יהי' משה הכהן:" + ], + [ + "טעם. שתקנוה לומר הטוב והמטיב. משום הרוגי ביתר דאמרינן באיכה רבתי חמש מאות בתי מדרשות היו בביתר ובכל בית המדרש הי' חמש מאות מלמדי תינוקות ואנשי העיר בעלי אומנות ששים רבוא ובמלכות אדריאנוס לקחו אותם הרומיים וישפכו דם לרוב מאוד ויהרגו עד תום כל העיר טף ונשים ויצו המלך לבלתי קברם ויהי שם מחוץ לעיר כרם גדולה רחבה שנים עשר מילין ויקיפו את הכרם סביב סביב ממתי ישראל זה על זה ועמדו שם כ\"ה שנים כל ימי אותו המלך ולא הסריחו ויהי אחרי מות אותו המלך ויעמוד מלך אחר ויצו לקברם וילכו כל העם מן העיר לקברם ויקברום במקומם בכרם. בו ביום תקנו הטוב והמטיב. הטוב שלא הסריחו והמטיב שנתנו לקבורה. וטעם שקבעו כאן. כיון דבאותה שעה נגדעה קרן ישראל ואינה עתידה לחזור עד שיבא בן דוד ולפיכך קבעוה אחר בונה ירושלים. (כל בו):", + "קונטרס אחרון
בונה ירושלים. בפסח אומרים המדקדקים לפני הרחמן הוא יזכנו. הרחמן הוא יגאלנו כמו שגאל את אבותינו. יוסף אומץ אות תשפ\"ז. ברהמ\"ז בבית עכו\"ם יאמר הרחמן ישלח לנו ברכה מרובה במקום הליכתינו וישיבתינו ועל שלחנות בבתינו שאוכלים עליהם. עי' באה\"ט סי' קצ\"ג סק\"ה:" + ], + [ + "טעם. שבברכת בעה\"ב מסיים ונאמר אמן. לפי שאין יכול לגזור אומר ואמרו אמן. משא\"כ בעושה שלום וכו' שהוא שבחו של הקב\"ה וכל ישראל מצווין ע\"כ אומר ואמרו אמן. מ\"א סי' קפ\"ט סק\"א:", + "קונטרס אחרון
ואמרו אמן. בספר עבודת הלוי פי' הפסוק יראו את ה' קדושיו כי אין מחסור ליראיו. שהכתוב מלמדנו שלא כדברי עמי הארץ שאומרים שהיראי ה' המה מחוסרי פרנסה. ע\"כ אומרים לא אהי' חובש מחובשי ביהמ\"ד אלכה נא אל רשעי ארץ למען הצליח. לכן אמה\"כ יראו את ה' קדושיו כי אין מחסור ליראיו פי' זה שתהי' ירא שמים לא יזיק לך. והראי' כמה יש כפירים היינו רשעים. רשו ורעבו. וכמה יש דורשי ה' אשר לא יחסרו כל טוב לכן תבחר בחיים:" + ], + [ + "טעם. שאם שותה מכוס של קידוש או מכוס של בהמ\"ז ונותן לחבירו ג\"כ לשתות מזה הכוס שופכין בו מעט. משום דרך ארץ כדי שיצא מתורת שיור ויחזור לחשיבותו. הגהות מיימוניות הלכות שבת פרק כ\"ט. ומשגר לאשתו כוס של ברכה כדי שתתברך. וכתב הפרישה ומה\"ט נתפשט המנהג קצת שלא לשתות בין איש לאשתו. א\"ר סי' קפ\"ג ס\"ק י':" + ], + [ + "טעם. שאנו מברכים על כל דבר בלשון בורא או עושה בל' הוה ולא ברא או עשה דמשמע לשעבר. ע\"ד שאמר הרב הצדיק הק' מסטרעליסק זצוק\"ל מי שמאמין שהבורא ית' ברא שהמים יכבה אש אין זו אמונה שלימה רק החיוב לידע ולהאמין שבכל עת ורגע נותן הקב\"ה כח השגחתו בכל מיני מים הנמצאים בעולם שיהי' להם כח הטבע לכבות האש ובלא זה לא היו המים מכבין האש אף שהם מים. וזה שמברכין בל' הוה שתמיד בורא ועושה ומקיים כל מעשי שמים וארץ אף שכל המעשים נבראו ונגמרו בששת ימי בראשית עכ\"ז בכל עת ורגע היא בורא אותם ומחי' אותם לקיימם בסוד המחדש בטובו בכל יום תמיד מעשי בראשית. שפתי אמת להרב הצדיק הקדוש מברעזאן זצוק\"ל:*ועד\"ז יש לפרש הפסוק כי בו שבת מכל מלאכתו אשר ברא אלהים לעשות. שמלת לעשות אינו מובן כלל. רק שלעשות מוסב שאף שכל המעשים נבראו ונגמרו בששת ימי בראשית עכ\"ז בכל עת ורגע היא בורא אותם ומחי' אותם לקיימם וזה הוא לעשות שיעשו פעולתם בעת המצטרך בסוד המחדש בטובו בכל יום תמיד מעשי בראשית:
ובספר מעולפת ספירים פי' הפסוק עפ\"י מ\"ש בזוהר בראשית דף ע\"ד ע\"ב בפסוק ויקרא מלאך אמר ר' אלעזר כי מ\"ש י' דברים נבראו בע\"ש בין השמשות אין ר\"ל שנבראו אז לפי שא\"כ קשה שהרי שנינו שאילו של אברהם אע\"ה בן יומו היה וכך צריך לומר שכן כתב כבש בן שנתו לעולה וא\"כ קשה האיך שנברא העולה שעדיין לא נולד יצחק אלא י' דברים שנבראו דקאמר ר\"ל שנתן כח ומנוי לשר העולם שיברא האיל כשיצטרך לאברהם ופי הארץ כשיצטרך למשה רבינו ע\"ה וכל זה המנוי והכח בראו הקב\"ה ע\"ש בין השמשות ובזה יבואר היטב לעשות: ", + "קונטרס אחרון
יבואר היטב לעשות. ובספר דברת שלמה תלמוד מובהק של כבוד מורינו גאון ישראל הצדיק הקדוש מוהר\"ר דוב בער זלה\"ה (ויקהל) כתב וז\"ל שמעתי ממורי זללה\"ה ע\"פ הגדיל ד' לעשות עם אלה כו' דהנה כתיב כי בו שבת מכל מלאכתו אשר ברא אלהים לעשות. ואחז\"ל שהניח הקב\"ה את העולם בלתי מתוקן בשלימות והטיל על ישראל עם קדושו שיתקנו הם את העולם להביאו אל שלימותו. וז\"ש אשר ברא אלהים לעשות. ר\"ל שנצרך עדיין לעשות והוא ביד ישראל. והנה התיקון של העולם ע\"י ישראל הוא ע\"י התורה והמצות כמ\"ש בתיקונים לעבדה בפקודין דעשה ולשמרה בפקודין דל\"ת. והנה כשיהי' התיקון שיתוקן העולם בשלימות יבוא משיחינו בב\"א:
וז\"ש אז יאמרו בגוים הגדיל ד' לעשות עם אלה. ר\"ל כי מה שהניח הקב\"ה לתיקון כבר נתקן ונתגדל על שלימותו. וז\"ש הגדיל ד' לעשות. ר\"ל אשר ברא אלהים לעשות כבר הגדיל וכ\"ז ע\"י ישראל: " + ], + [ + "טעם. שכל הברכות מברבין בורא ובברכת שהכל מברכין נהי'. כיון שתקנו ברכה זו על דבר שאין גדולו מן הארץ כגון בעלי חיים והיוצא מהן ע\"כ אין לומר בהם בורא שעיקר בריאתם לא לכך היתה וראי' לדבר אדם הראשון שלא הותר לו בשר באכילה. (אבודרהם):*ועי' מטה משה אות צ\"ט שכתב בשם תלמידי הר\"ר יונה שמי שמתחייב ברכה ואינו יכול לאומרה שאין ידיו נקיות או שעמד במקום שאינו נקי כגון החולה שאין מטתו נקייה ואינו יכול לבטא בשפתיו התפלה. יש לו להרהר הברכה או התפלה שנתחייב בה ואע\"פ שאינו יוצא ידי חובתו כ\"א באמירה יש לו להרהר בלבו ה' יראה לבב ויתן לו שכר המחשבה דאמרינן במדרש אמרי האזינה ה'. ובשעה שאיני יכול לדבר בינה הגיגי. והגיגי רוצה לומר המחשבה ע\"כ. ומ\"ש שעומד במקום שאינו נקי מ\"מ צריך להיות שאינו מטונף לגמרי דאסור להרהר בדברי תורה במקום הטינופת ע\"ש: ", + "קונטרס אחרון
ובברכת שהכל מברכין נהי'. ופי' של הברכה של בורא נפשות כך הוא. בורא נפשות רבות וגם כל מה שהם היו חסירים מהם אם לא נבראו מפני שהיו צריכין להם והכרחיים הם להם לצורך קיום חיותן כמו לחם ומים. וזהו פי' של וחסרונם. וגם יהא ברוך על כל הדברים שברא ואינם הכרחיים להם. ולא היו חסירים מהם אם לא בראן שאינו אלא להתענג בהם להחיות נפש ולהברותם על צד היותר טוב והם הפירות וכיוצא בהן. לבוש סי' ר\"ז.
ובש\"ע האריז\"ל כתב הטעם שבברכת שהכל אנו מזכירין בריאת הנפשות וחסרונם שהוא כללות כל הנבראים. כי המים הם מגדלים הצמחים והזרעים וכל חסרוני האדם. ולכן כיון שהמים סיבת הכל אנו כוללים הכל בהם גם כפי הסוד כי הכל נמשך מהמים שהם החסדים שמהם הנשמות יוצאים וכל הבריאות וז\"ש באברהם ואת הנפש אשר עשו בחרן כי אברהם הוא בחינת חסד שהם סוד החסדים מים:
ובספר דברת שלמה (וישב) כתב מה שתקנו בברכה אחרונה בורא נפשות רבות וחסרונם. ר\"ל כל מה שנחסר לאדם מחלקו וחיותו ונשמתו נשלם ע\"י אכילתו או מלבושיו ושאר הנאותיו אם משליך על ד' יהבו הוא מדריכו ומזמין לו כפי הנאות לו לתלקו ולנשמתו כמ\"ש מד' מצעדי גבר כוננו כו'. ולכך כתיב בכל דרביך דעהו וכו'. ולפעמים הוא צריך לילך ולעשות איזה דבר ולשים לדרך פעמיו. ויבא מזה איזה מצוה או קידוש השם. או יגמור איזה שידוך ע\"י גלגל כן צריך האדם הנלבב אשר עיני שכל לו לבטוח בד' ואעפ\"כ אם יראה שיזדמן לו איזה דרך או איזה מעשה אף שלפי הנראה הוא דרך הטבע כדרך כל הארץ. ידע נאמנה שהיא בהשגחה פרטית מהבורא ית\"ש. ואולי יבין ויראה איזה מצוה או איזה קידוש השם או עובדא שרצון הבורא ב\"ה בו ויעשה בדרך הילוכו. וזשחז\"ל מאן דביש ליה בהאי מתא ליזל למתא אחריתי. ולא קשה למה לא יבטח ולא ישען באלהיו כי אע\"פ שהוא בעל בטחון ויכול הקב\"ה לעזור לו בכאן. יחשוב אולי רצון הבורא ית' שאשים לדרך פעמי ומיני' וע\"י יתקלס עילאה. ולכך ליזיל למתא אחריתא. וכן הוא בעניני פרנסה או בשאר עניניו כ\"מ שמזדמן לפניו יתשוב כן אע\"פ שהוא בעל בטחון אולי רצון הבורא ב\"ה בזה כנ\"ל. ומכ\"ש כשנעשה איזה דבר שלא כדרך הטבע רק דרך נס ופלא. ובודאי ראוי לחשוב שזהו בודאי מהשגחת הבורא ב\"ה. והנה ראוי ונכון להשגיח ולראות שיצמח מזה שיתקדש שמו הגדול ע\"י.", + "יש לו להרהר הברכה. בספר אשל אברהם סי' ס\"ב כתב על מש\"כ הט\"ז שם סק\"א להתיר לברך על ידי הרהור בלילה כשצריך לשתות דאין זה סתירה מהמשנה ערום לא יתרום והרי הוא יכול להרהר. כי גם הט\"ז לא כתב כ\"א במה שהוא כעין דיעבד קצת מצד הצורך הגדול וכגון שאין לו כ\"א מעט מים כדי גמיעה לצמאונו שחזק עליו בצער גדול וא\"א לו ליטול ידיו ממים אלו כי לא ישאר לו לשתות בזה הוא שהתיר הט\"ז ע\"י הרהור. וכן במרחץ כשגבר עליו כל כך הצמאון שא\"א להמתין עד צאת חוץ לבית החצון דמרחץ וליטול ידיו במים נקיים ולכסות גופו שלא יהי' לבו רואה את הערוה בכהאי גוונא הוא שיש היתר הנ\"ל משא\"כ במשנה דערום לא יתרום מיירי בלכתחילה ממש ע\"ש. ועי' מ\"א סי' ק\"א סק\"ב.
ובספר זכור לאברהם כתב בשם הרדב\"ז דישפשף ידיו בלילה במטפחת קשה יפה יפה ויברך ושכן הוא נוהג. וכ\"פ א\"ר סי' ל\"ח דישפשף ידיו בכותל או בצרור ויברך (ובס' ש\"צ כתב בשם הרב ברכ\"י יצ\"ו דיהרהר בלבו) אמנם י\"ש יאנוס לדחוק עצמו לעמוד וירחץ ידיו ג\"פ ויברך. ובשם שער המצות להרב האריז\"ל כתב שישתה קודם שישן פחות מרביעית ויברך לפטור כל מה שישתה כל הלילה ובבוקר אם שתה כל הלילה שיעור רביעית בב\"א יברך ברכה אחרונה ע\"ש. ועי' מ\"א סי' קפ\"ד סק\"ט דכפי דבריו אין תיקון זה מועיל. ועוד הא שינת קבע הוי הפסק עכ\"ל ע\"ש:
ובספר צמח דויד מהרב הצדיק הקדוש מוהר\"ר דויד מדינוב זצוק\"ל*ראיתי בספר אחד שהרב הצדיק הקדוש מוהר\"ר צבי אלימלך זצוק\"ל מדינוב בא לבקר את בנו הרב הקדוש מוהר\"ר דוד זצוק\"ל כאשר חלה ונפל למשכב וציוה. עליו להוסיף לעצמו אות יו\"ד אל שמו ויקרא שמו דויד וישאלהו היכן מרומז זה הדבר והשיב כי כן מצינו מזה הסגולה בדברי חז\"ל יהב ליה ידי' ואוקמי'. ר\"ל כי הוסיף לו אות יו\"ד אל שמו עדה\"כ השם עליהם יחיו. וזהו ג\"כ מצד הסגולה ולזה קראו שם ספרו צמח דויד מטעם הנ\"ל: כתב בשם הבעש\"ט נבג\"מ שאמר כי פעם אחד הי' בבית עכו\"ם. והי' שמה ע\"ז וכשיצא משם אמר לתלמידיו שהוא בשמחה גדולה. מחמת שבשעה אחת קיים כל התורה כולה. כי ע\"ז דינא כצואה ואסור להרהר בד\"ת במקום המטונף ובמה ששמר מחשבתו מבלי להרהר בשום דבר מד\"ת נחשב לו כאילו קיים כל התורה.
ופי' בזה הפסוק עם לבן גרתי. פרש\"י ז\"ל ותרי\"ג מצות שמרתי. וקשה האיך הי' יכול לקיים שם כל התרי\"ג מצוות הלא כמה מצות המה התלוים בארץ ושאר עניני מצות שלא כל אדם יכול לקיימן*ובספר יושר דברי אמת כתב על מה שפרש\"י ותרי\"ג מצות שמרתי. עפ\"י מ\"ש חז\"ל (קידושין דף ל\"ט ודף מ') ישב ולא עבר עבירה כאלו עשה מצוה. או חישב לעשות מצוה ונאנס ולא עשאה מעלה עליו הכתוב כאילו עשאה. ושוב שפיר שמר כל תרי\"ג מצות. וכן כתיב (הושע י\"ב) ויעבוד ישראל באשה ובאשה שמר. ויעבוד זה מ\"ע. שמר זה מל\"ת . ולפי הנ\"ל ניחא כי גם כאן בית לבן הי' מלא גלולים ותרפים ומוכרח הי' יעקב אע\"ה בבואו לביתו לשמור מחשבתו מבלתי להרהר שם בשום ענין מד\"ת ולזאת נחשב לו כאלו קיים כל התורה*ובספר צפנת פענת פי' הפסוק ה' עוז לעמו יתן כו' דנתינת התורה א\"א לכל א' לקיים כ\"א ע\"י אחדות ושלום. משא\"כ כשיש פירוד ח\"ו. וזהו ה' עוז לעמו יתן. וקשה וכי אפשר לכל א' לקיים כל התורה. ומשני ה' יברך את עמו בשלום וע\"י האחדות נחשב כאלו כ\"א קיים כל התורה: :
כתב בס' דרך פקודיך וז\"ל שמעתי מגדול א' שיש בידו קבלה כשיש בבית איזה ס' מספרי המינים אסור לספר ד\"ת כי היא ע\"ז ממש וע\"ז היא כמו צואה צא תאמר לו:
ובשו\"ת דברי חיים ח\"ב יו\"ד סי' ס' כתב נידון השאלה בעסק הספר מאפיקורס שהעתיק מלת הגיון עם פירוש מר' מה לעשות בו*בספר אגרא דפרקא אות של\"ה כתב וז\"ל אין לבקש מהרשע שיעשה לו טובה אפי' אם יתלה בטחון בהשי\"ת רק יעשה זאת להלביש הענין בטבע כדרך כל עניני מו\"מ נשמע הדבר מיוסף שביקש משר המשקים ונענש ע\"ז הגם שבודאי בטח בה'. ומה שביקשה אביגיל מדוד והי' כאשר ייטיב י\"י לאדוני כו' וזכרתני ולא תשכח את אמתך וכן יהונתן לדוד. כי מאיש שהוא בן תורה וירא שמים מותר לבקש ממנו איזה דבר וישים בטחונו באלקיו אשר יושיעהו ע\"י בן אדם הלזה וישים את אותו הבן אדם להלבשת הטבע ע\"ש:
עוד שם אות צ\"ח בשם הזוהר וישלח את לוט מתוך ההפכה וכו'. מכאן אוליפנא בכל אתר דדיירין ביה חייבין חרוב איהו עכ\"ל. וכתב שם מזה נראה כיון דמדור הרשעים נקרא חורבא מהראוי שלא יתפלל בבתיהם דאין מתפללין בחורבה וגם אין לילך ביחידי לבית הרשע ע\"כ. ובשכר אמרי צדיקים כתב אל ילמוד אדם ספר אדם רשע אעפ\"י שיש בו ד\"ת כראוי. לפי שנתדבקו בו נשמת אדם שעשה זה הספר: . לפי הנראה אין לחלק בין ס\"ת לשארי ספרים שלהם הא אדרבה מבואר בס' ב\"י שבשארי ספרים שלהם כ\"ע מודים שנשרפין לכן בודאי ראוי לשריפה. אך כמדומה לי ששמעתי מאדמו\"ח זצל\"ה שבא מעשה כזה לידו וצוה לגנזו בכ\"ח חדש על בה\"ק וטעמו לא ידעתי זה ראיתי להודיע והבוחר יבחר עכ\"ל ע\"ש:" + ], + [ + "טעם. שמברכין על היין בפה\"ג. כיון שמחמת השינוי חשוב יותר שסועד ומשמח הלב קובע ברכה לעצמו. ברכות ל\"ה ע\"ב:*דהנה כל הפירות אין להם חשיבות הברכות הפרטיות רק כשהם בעייניהו. אבל אם נשתנו מכמות שהיו ואינו ניכר מציאות הראשון הנה נשתנו לגריעותא ואבדו חשיבתן וברכתן שהכל. משא\"כ דגן וגפן אם נשתנו נשתנו למעליותא ונתעלו במעלת הברכות מיוחדות המוציא למ\"ה לדגן ובורא פה\"ג לגפן. בני יששכר דרוש לסוכות: " + ], + [ + "עוד טעם. הואיל ועסקיו מרובין ממנו לקידוש ולהבדלה*יין שמזגו במים אפי' המים הם הרוב מברך עליו בפה\"ג אם הוא יין חזק שראוי לשתיה ע\"י מזיגה גדולה כזו. ודרך ב\"א לשתותו במקום יין ע\"י מזיגה זו דאל\"כ בטלה דעתו אצל כל אדם. ואם היין הוא אחד מששה במים שיש במים ו' פעמים כמותו אין מברכין עליו בפה\"ג בכל ענין שאע\"פ שיש בו טעם יין אינו חשוב כלום בששה חלקים מים. ש\"ע הרב סי' ר\"ד סעי' ט': ועי' פמ\"ג שם ס\"ק ט\"ז דיינות שלנו אין חזקים ע\"כ כל שיש רוב מים ראוי לברך שהכל ע\"ש:
יין שבשלו וטירפו בבצים וצוקער שקורין וויין זיפע אם היין הוא הרוב מברך עליו בפה\"ג אף שאין לו תואר יין. ואם אין רוב ביין מברכין עליו שהכל. שערי ברכה שער ג' סעי' ט\"ו בשם מהר\"ם שי\"ק או\"ח סי' פ\"ד. וכתב שם דה\"ה טשיי הנעשה מתערובות יין וטייע וצוקער הולכין אחר הרוב: ממנו לאירוסין ולחופה. כיוצא בו פת ממנו לחלה ולמצה. רוקח אות שנ\"ב:" + ], + [ + "טעם. שמברכין על שנוי יין הטוב והמטיב ועל שנוי פת ובשר אין מברכין. משום דיין אית בי' תרתי משמח וסועד. תוס' ברכות דף נ\"ט ע\"ב בד\"ה הטוב. ועוד דלא אשכחינן שירה אלא על היין. ועוד כיין שהיין חשוב שקובע ברכה לעצמו ראוי' לברך עליו הטוב והמטיב. שם: ", + "קונטרס אחרון
הטוב והמטיב. כששתו יין והביאו להם יין אחר שאינו מאותו יין עצמו ששתו*אפי' הי' להם מתחלה שתי יינות אלא שלא היו לפניו יחד כשבירך בפה\"ג מברך על השני הטוב והמטיב. אבל אם היו שתיהם לפניו על השלחן אינו מברך הטוה\"מ אלא מברך על המשובח בפה\"ג ופוטר גם את הגרוע עיין רמ\"א סימן קע\"ה סעיף א':
ועי' ט\"ז שם סק\"ד דאפי' ביין סתם ומסתפק איזהו עדיף תיכף שהביאו שנים לפניו יש עליו שני חיובים האחד ברכת היין עצמו השני ריבוי יינות. ומי שלבו נקפו לברך ב' ברכות ביש ספק יסלק מן השלחן א' מהם ואח\"כ יברך על א' מהם בפה\"ג ואח\"כ על השני ברכת הטוב ובזה יצא דברי הכל:
ובס' עיון תפלה כתב הייתי איזה פעמים אצל הרב הגאון מבוטשאטש זצל\"ה והי' דרכו לכבד אותי בברכה זו והי' מצוה להעמיד לפני שני כוסות א' של יין אדום והשני של לבן וצוה לברך תחילה על האדום הגפן ועל הלבן אח\"כ הטוב והטוב ושאלתי אותו הלא עפ\"י ש\"ע אם שניהם לפניו על השלחן צריך לברך על המשובח בפה\"ג ופוטר את הגרוע. רק צריך דוקא לסלק מעל השלחן את המשובח. והשיב לי דזהו ביין של עצמו אבל כאן היין זה שלי הוא ואני איני מקנה לכם עתה רק האדום ואח\"כ אני מקנה לכם הלבן. וסיים שגם הוא הי' עונה אמן ומשיב הוא הטוב הוא מטיב הוא יטיב לנו ע\"ש: מברך עליו בא\"י אמ\"ה הטוב והמטיב. ודוקא כשיש להם עוד מהראשון ורוצים לשתות הב'. אבל אם שותין יין השני מפני שכבר כלה הראשון אין מברכין עליו הטוב והמטיב*ובספר ארחות חיים שם כ' בשם נזירות שמשון דאם קונים היין מהחנוני בשעת שתי' ושלחו אח\"כ לקנות מובחר ממנו אע\"פ שאין להם מן הראשון מברכין דהא בתחלה כ\"ג קנו: . ומברכין הטוב והמטיב על כל שינוי יין מן הסתם אפי' אינו יודע שהשני משובח מן הראשון כל שאינו יודע שהוא גרוע ממנו. וכן אם הביאו להם עוד יין שלישי מברכין ג\"כ עליו הטוב והמטיב (והוא שלא היתה דעתם מתחלה עליו כשבירכו בראשונה. ש\"ע הרב פי' קע\"ה) ודוקא בשוין במראה אפי' בסתם מברכים דמן הסתם אמרינן דשוין ומברך על הריבוי. משא\"כ כשהראשון לבן ושני אדום דאפי' השני שוה לראשון בטעם מ\"מ הראשון עדיף שהוא בריא. לכן צריכים לידע בודאי שהאדום משובח בטעם.
ואם שתו תחלה יין אדום והביאו להם יין לבן אע\"פ שהוא גרוע מברכין. שהלבן יותר בריא לגוף. ואין לברך הטוב והמטיב אא\"כ יש אחר עמו דהכי משמע הטוב לו והמטיב לחבירו. וה\"ה עם א' מבני ביתו. אבל אם הוא יחידי לא:
והאורח שמסב אצל בעל הבית אם הבעה\"ב נותן הקנקן על השלחן ושותין מי שירצה א\"כ כולן שוין גם האורח מברך. אבל אם בעה\"ב נותן לכ\"א כוסו. אין האורח מברך. סי' קע\"ה ומ\"א שם ועי' מחצית השקל שם סק\"ג.
ובסידור יעב\"ץ כתב שאם נתן הבעה\"ב הקנקן על השלחן כמו בסעודות גדולות שכל הקרואין שוין לטובה הוא דמברך הטוב ל\"ש בעה\"ב ל\"ש האורח לאפוקי היכא דבעה\"ב מוזג לו כוס לאורח ואין לאורח רשות ליקח מן היין כוס לעצמו כחפצו לא מיבעי' דהאורח אינו מברך על שינוי היין אלא אף בעה\"ב לא יברך:
ובליל פסח שרבו הספיקות אי לברך הטוב והמטיב אם הביא לו יין אחר*ובהגהות מעשה רוקח כ' דאין מברכין הטוב והמטיב אלא על כוס של רשות ולא על כוס של חובה. ובעקרי הד\"ט סי' ט' סמ\"ו כ' דברכת הטוה\"מ הוא דוקא בסעודה אבל בלא סעודה אין להקל לברך ע\"ש: עי' שע\"ת שם סק\"א. נראה שיביאו לו יין אחר קודם ברהמ\"ז ואז לא יצטרך לברך אח\"כ הטוה\"מ דהא כבר אמר הטוב והמטיב בבהמ\"ז. עי' מ\"א רס\"י קע\"ה:
ואין לברך הטוב והמטיב רק כששתה כשיעור שתי' לברכה אחרונה. משא\"כ בפחות מכשיעור אינו סגנון שתי' לחייב בברכת הטוה\"מ. אשל אברהם שם." + ], + [ + "עוד טעם. משום רבוי שמחה שהרי במקום סעודה יהי' מרבין שם יין ואין ספק שיש שם רבוי שמחה ולפי שאסור לו להרבות שמחה בעולם הזה כענין שכתוב (תהלים ב')יגילו ברעדה ע\"כ תקנו בשינוי יין ברכת הטוב והמטיב שהיא ברכת האבל שאומרין אותה בבית האבל. (כל בו):" + ], + [ + "טעם. שמברכין ברוך שפטרני בלא שם ומלכות. משום שלא נזכר בש\"ס. א\"ר סי' רכ\"ה בשם ל\"ח. ועי' לבוש שם סעי' ב' דמשמע משם דהבן יברך ברכה זו. ועי' ליקוטים סעי' ע\"ו בהשמטות. ועי' א\"ר סי' רכ\"ג ס\"ק ג' וז\"ל כתב הב\"ח העילם נוהגין לברך דיין האמת בלא שם ומלכות ואינו נכון. ואצ\"ל במיתת ת\"ח או אדם חשוב דיש לברך בשם ומלכות ע\"כ. וכ\"כ של\"ה דהמברכין ברוך דיין האמת או ברוך שכוחו וגבורתו או ברוך מעשה בראשית בלא שם ומלכות לא יצאו ידי חובת הברכה ע\"ש:*ועי' ט\"ז סי' רכ\"ג סק\"ד דהמנהג שלא לומר שם ומלכות על אדם אחר אלא על מי שנצטער במיתתו אבל על ת\"ח ח\"ו ודאי יזכיר שם ומלכות ע\"ש. כתב א\"ר סי' רי\"ט ס\"ק י\"ב וז\"ל הכ\"ג תמה על המנהג שאין הנשים מברכין ברכת הגומל ולכך כתב דגם הנשים יברכו ברכת הגומל בפני י' או לפחות בפני איש א' או נשים ע\"כ. ולי נראה דיותר טוב דהבעל יאמר לה בא\"י אמ\"ה אשר גמלך כו' והיא תענה אמן ע\"ש. (ולפ\"ז פשוט שכל היולדות כשעומדת מלידתן חייבת בברכה זו ולא ידעתי למה ועל מה הקלו בה. יעב\"ץ) אבל הנער קודם י\"ג שנים לא יברך ברכה זו שלא יעשה את אביו רשע שאומר הגומל לחייבים וחייב הוא רשע בלשון תרגום וקודם י\"ג שנים הוא נענש בשביל האב. כנסת הגדולה. ובספר כרם שלמה כתב בשם שו\"ת תשב\"ץ ח\"ד סי' ד' דמי שחלה בנו ונתרפא יוכל האב לברך ברכת הגומל. ובשערי תשובה סי' רי\"ט סק\"א כתב בשם שו\"ת אוהל יוסף שהאב על בנו קטן לא יברך אלא בלא שם ומלכות ע\"ש: ", + "קונטרס אחרון
יזכיר שם ומלכות. בספר ברית אברם בהפטרת שבת הגדול כתב בשם ספר זרע יצחק שהקשה למה לא מברך על הרעה אלקים דיין אמת מאחר שהרעה באה מצד הדין. ותי' משום דהרעה הוא ג\"כ טובה כדי להרבות לו שכרו לעוה\"ב ע\"כ. וזש\"ה הודו לה'. פי' שיברך תמיד בשם ה' הוי\"ה. כי טוב אף שנראה עתה לכאורה שהוא רעה אעפ\"כ יברך בשם הוי\"ה. כי לעולם היינו לעוה\"ב הוא חסדו. היינו להרבות לו שכרו לעוה\"ב. וז\"ש כשם שמברך ולא אמר כמו שמברך. משום דמתניתין אתי לאשמועינן דאף על הרעה יברך דוקא בשם הוי\"ה ולא בשם אלקים. וז\"ש חייב אדם כו' כשם שמברך פי' כמו זה השם שמברך על הטובה היינו בשם הוי\"ה ב\"ה: " + ], + [ + "טעם. שאין מברכין ברכה זו בנקיבה יב\"ש וב\"ש. כי לטעם הלבוש דבנים קטנים נענשים בשביל אב לא שייך זכרים ונקיבות. ולמ\"ד חינוך י\"ל דאין מחויב לחנך בתו הקטנה עי' מ\"א סי' שמ\"א סק\"ג. פ\"מ סי' רכ\"ה סק\"ה:" + ], + [ + "טעם. שיין פוטר כל מיני משקין. משום דהואיל מתוך חשובתו קובע לו ברכה בפני עצמו בכמה מקומות אע\"פ שאין צריך לשתיה כגון קידוש והבדלה. כל מיני משקין טפלים הם אצלו ויוצאין בברכתו. לבוש סי' קע\"ד סעי' ד'*והשותה יין ואח\"כ שותה קאפע דא\"צ לברך על האקאפע דיין פוטר כל מיני משקה (ודוקא אם היו שאר המשקין לפניו בשעה שבירך על היין עי' ט\"ז שם סק\"ב) א\"צ לברך גם על הצוקער שנוטל בפיו למתק הקאפע. חת\"ס סי' מ\"ז. דהצוקער הוי טפל לטפל ונפטר בברכת היין דהוא עיקר לגבי שאר משקין וקאפע נמי הוי משקה וכן אין לברך אח\"כ בנ\"ר כי ברכה אחרונה שעל היין פוטרתן. עמק ברכה:
שתה מים ויין ומים אין הברכה מעין ג' פוטרת רק המים שניים אבל על הראשונים צריך לברך אחריו בנ\"ר. ס' ארחות חיים סי' ר\"ח אות ט\"ו בשם שו\"ת בית דוד. ומיהו היכא דקבע על היין א\"צ ברכה אחרונה על המשקין. ואפי' נמלך בשאר משקין ובירך ברכה ראשונה א\"צ ברכה אחרונה בורא נפשות רבות ומעין ג' פוטרת אותה. עי' מ\"א שם ס\"ק כ\"ד ופמ\"ג שם:
אם אכל פירות מז' המינים ואכל תפוחים אינו צריך לברך בורא נפשות על התפוחים שגם הם בכלל ברכת על העץ. אבל אם אכל תפוחים ושתה יין צריך לברך בורא נפשות על התפוחים. וכ\"ש אם אכל בשר או פרי האדמה ושתה יין או אכל מז' המינים שצריך לברך על כל אחת ואחת. וה\"ה אם אכל בשר ודגים ואכל מחמשת המינים אין ברכת על המחיה פוטרת את הבשר ואת הדגים או\"ח סי' ר\"ח סעי' י\"ג. ועי' שע\"ת שם בשם הברכ\"י דאפי' שבאו ללפת הה' מינים והניח בצ\"ע בלביבות עם גבינה ע\"ש. ונראה דמה שאוכלין לביבות עם גבינה ואין מברכין על הגבינה וגם רבים נוהגים לאכול בבקר כיסנין עם גבינה ואין מברכין כ\"א על הכיסנין כיון שנילש ונעשה המילוי קודם האפי' או הבישול א\"כ הוי טפילה מעורבת ונפטר בברכה של חמשת המינים. ועי' או\"ח שם סעי' ב':
אם בירך על פירות ואח\"כ הביאו לו יותר מאותו המין או ממין אחר שברכתו כברכת הראשון אם הביאו לו בעוד שהראשונים מונחים לפניו א\"צ לברך ואם אין מונחים לפניו מפירות הראשונים צריך לברך. אבל שתה שכר והביאו לו דגים אע\"ג שהיא ברכה א' צריך לברך אא\"כ הי' דעתו עליהם. עי' באה\"ט סי' ר\"ו סק\"ד וש\"ע הרב שם סעי' ט'.
פלאמין יוך אם אוכלה עם הפלאמין ביחד אין לברך על המרק כיון שעיקר בישול המרק בשביל המאכל והמאכל נתן בו טעם נחשב כמותו שנעשה טפל אליו. ש\"ע הרב סי' ר\"ב סעי' י\"ב. ואם שותה המרק לבד י\"א לברך עליה בורא פה\"ע וי\"א שהכל ומספק יברך שהכל שהיא כללית ויוצא בה לכ\"ע. לבוש שם סעי' י'. ועי' פרמ\"ג שם סק\"י דאם בישל פלומין יבשים והפריד המשקה יש לברך לכ\"ע שהכל. ואם אכל תחילה הפרי ובירך בפה\"ע ואח\"כ בא לשתות המרק לא יברך שנ\"ב כי שמא נפטר כבר בברכת בפה\"ע לכן טוב שישתה ד\"א תחלה לברך עליו שהכל וכן הדין בכל מיני פירות שדרך אכילתם חיים אף אם נתייבשו ואז אין דרכם ליאכל חיים אלא ע\"י בישול מ\"מ אין עיקר נטיעתם על דעת כן ומברך על מימיהם שהכל אם בא לשתותם בפ\"ע וכ\"ש על מי שרייתם. ש\"ע הרב שם סעי' י\"א ועי' מ\"א שם ס\"ק כ\"ב:
ווישניק של וויינשלין או של יאגדיס ברכתו שהכל ואף הפירות שנכבשו בו נפטרים בברכת המשקה אם אכלם ביחד כיון שעיקר הכבישה הי' לצורך המשקה ע\"כ הפרי הוא טפל להמרק ונפטר בברכתו ואם אכל תחלה הפרי ובירך בפה\"ע ואח\"כ בא לשתות המרק לא יברך עליו שהנ\"ב כי שמא נפטר כבר בברכת בפה\"ע לכן טוב שישתה ד\"א תחלה לברך עליו שהכל. שם סעי' י\"ב:
ענבים או תאנים ששראן במים (ונראה דה\"ה אם נתן עליהם צוקער כדרך שעושין ווישניק) ע\"ד לאכלן עם מימיהם. אע\"פ שנכנס טעם הפרי במים אינו מברך על אותם המים אלא שהכל שהמים הם עיקר ואף הענבים או התאנים שנכבשו נפטרים בברכת המשקה אם אוכלם ביחד עם המרק ואם אכל תחלה הפרי ובירך בפה\"ע ואח\"כ בא לשתות המרק לא יברך עליו שהכל נ\"ב כי שמא נפטר כבר בברכת בפה\"ע. לכן טוב שישתה ד\"א תחלה לברך עליו שנ\"ב וכל זה בברכה ראשונה. אבל בברכה אחרונה יש ספק אפי' כששותה המרק לבדו יש להסתפק אם מברך מעין ג' או בנ\"ר. לכן כל ירא שמים לא ישתה כשיעור אלא בתוך הסעודה או יאכל פרי מז' מינים וגם ישתה מים כדי שיצטרך לברך ברכה א' מעין ג' וגם בנ\"ר אבל אין תקנה ע\"י שישתה יין ויברך אחריו ברכה א' מעין ג' ויוסיף בה על העץ ועל פרי העץ אע\"פ שבתוספות זה אינו מזכיר שם ומלכות אין לו לעשות כן. שאין לכלול בברכת מעין שלש שום ברכה של ספק דה\"ל כמו משנה מטבע ברכות. ואפי' במי שריית צמוקים יעשה כן אם שראן ע\"ד לאכלן עם מימיהם שאז תורת מרק על מימיהם ולא תורת יין. אבל אם שראן ע\"ד שלא לאכלן כלל אלא לשתות מימיהם לבד תורת יין עליהם אע\"פ שעדיין הענבים בתוכם ומברך עליו בפה\"ג. לבוש שם סעי' י\"א וש\"ע הרב שם סעי' י\"א וסעי' י\"ב:
ונראה דבכל הנ\"ל יכול אפי' לכתחלה לאכול הפרי בתחלה לבדו ולברך עליו בפה\"'ע כמו בכל דבר הטפל אם אוכל הטפל בתחלה לבדו צריך לברך עליו ברכה הראויה לו אע\"פ שהפרי נתקלקל קצת מחמת הכבישה כיון שלא נפסד צורתו העצמי וניכר מהותו ותארו צריך לברך אם אוכל הפרי לבדו בפה\"ע עי' מ\"א סי' ר\"ד ס\"ק כ\"ב:
אחר כתבי זאת ראיתי בס' ארחות חיים סי' ר\"ב אות י\"ד בשם ס' קרבן אש\"ה סי' ג' שכתב שראה במכתב מטהרת יד הקדש מהר\"ש וויטאל בגי' הלבוש. צימוקין מעורבין עם מים כ' וז\"ל א\"ש נלע\"ד לפרש מ\"ש מעורבין ר\"ל ששותה ממים בהיותם עדיין מעורבין אבל אינו אוכל מהצמוקין. אבל אם אוכל מן הצמוקין ודאי שאומר בפה\"ע כנלע\"ד עכ\"ל: ועיין ט\"ז ומ\"א שם סק\"א: " + ], + [ + "טעם. שאין מברכין שהחיינו על ירק חדש. משום דעומד על הקרקע כל ימות השנה ואין ניכר בין חדש הגדל בשנה זו למה שגדל אשתקד ע\"כ אין מברכין שהחיינו על שום ירק אפי' הוא חדש כי יש ירק שאמר עליו ראה זה חדש (ר\"ל גדל בשנה זו) וכבר הי' לעולם שגדל בשנה שעברה ואיחר עד עתה בקרקע ומתוך שנתלש עתה מקרוב מן הקרקע והוא ירוק נראה לבריות שהוא חדש ממש והואיל שאין אנו יכולין לידע הדבר בברור ונשאר בספק ע\"כ אין לנו לכנוס בספק ברכה לבטלה. של\"ה.*ובפרישה כתב דעל צנון ומיני ליפתן כמו. מייארין. ריבין. מברך שהחיינו. משום דדוקא ירק דרכו לחזור ולגדל בתחלת ימי הקיץ. ואז בזמן שהירק הישן משנה דאשתקד עדיין עומד על הקרקע כבר נתגדל ירק חדש ועומד בצדו ואין ניכר בין חדש לישן. משא\"כ במיני ליפתן שאף שהן עומדין כל ימי החורף בקרקע מ\"מ אחר ימי הפסח לוקחין אותן מהקרקע והחדשים אינם צומחין עד אחר ימי חג השבועות או קרוב לו נמצא דאין מגיעים אלו לאלו בעודם בקרקע ע\"ש:
ובשם הגאון הקדוש מבוטשאטש זצוק\"ל כשהיו נותנין לו בשבת מאכל ירק חדש הי' נוהג ששאל ג' אנשים אם הוא חדש והשיבו הן ובירך שהחיינו:
ובשם הרב הצדיק הקדוש מוהר\"ר צבי מזידיטשוב זצוק\"ל זי\"ע שלא הי' מברך על שום פרי שהחיינו. כי לא הרגיש בנפשו שום שמחה גופניות: עוד טעם. משום שהירקות ומיני לפתן מצויים ואין לאדם שמחה כ\"כ בהם לכן נהגו להקל. חיי אדם:" + ], + [ + "עוד טעם. שאין מברכין שהחיינו על ירק חדש. כיון שדרכן לעמוד כל ימות השנה בקרקע ואימתי שירצה הוא תולשן ע\"כ אין מברכין עליהן שהחיינו שאינן באין מזמן לזמן שהם מצוין תדיר. לבוש סי' רכ\"ה סעיף ו': ?)" + ], + [ + "טעם. שאין מברכין שהחיינו על לחם חדש. לפי שאין ניכר יפה בין חדש לישן. כמו שאין מברכין על שום ירק אף שידוע שהוא חדש והעולם יטעו ויבואו לידי ברכה לבטלה. של\"ה. ועי' א\"ר סי' רכ\"ו ס\"ק י\"ג. כתב מ\"א סי' רכ\"ה ס\"ק י\"ד עתיד אדם ליתן דין על שראה איזה מין מן מיני מגדים ולא אכל והוא בירושלמי ר\"א חש לה ואכל מכל מין חדש של כל שנה ע\"כ.*כתב המ\"א סי' רכ\"ה סק\"י אם ברך שהחיינו על תאנים לבנות כשיאכל תאנים שחורות חוזר ומברך שהחיינו ואפי' ב' מיני אגסים או תפוחים מברכין. ומט\"מ כתב בשם ס\"ח אפי' יש להם טעם אחד כגון אדומות ושחורות. וכן פסק בתשובת שבות יעקב ח\"ב סי' ל\"ז דיש לברך שהחיינו על קירש\"ן שחירות ואדומות על כל א' וא' בפני עצמו ע\"כ. ופ\"מ שם כתב דיש למעט בספק ברכה ובכל ספק יש תקנה שיקח עוד פרי חדש אחר ויכוון על שניהם ע\"ש:
ועיין שו\"ת מהר\"י אשכנזי סי' ט' דכתב על מה שכתב הפרמ\"ג סי' רכ\"ה סק\"ז דבשעת אכילה צריך להקדים ברכת שהחיינו לברכת האכילה מחמת שהחיינו בא קודם על הראי'. אתמהה חדא דאחר שכך נהגו שלא לברך על הראי' ואוקמי על שעת האכילה א\"כ האכילה גורם שתבא. ועוד זו תדירה ושהחיינו אינו תדיר א\"כ בודאי לכ\"ע צריך להקדים ברכת בפה\"ע או בפה'א קודם שהחיינו וכן איתא באחרונים וכן עמא דבר וזו הנכון עכ\"ל. כתב הרוקח סי' שע\"א למה ג\"פ שהחיינו. וקימנו. והגיענו. כנגד הללי נפשי את ה'. אהללה ה' בחיי. אזמרה לאלקי בעודי:
וצריך ליזהר מאד בכל ברכה לברך בכוונה רצוי ובחיתוך אותיות ולהתיישב מאד טרם שיוציא מפיו תיבת בא\"י שמא שכח יעלה ייבא או דבר אחר ושלא יהי' ח\"ו ברכה לבטלה כי אח\"כ הוא מעוות אשר לא יוכל לתקן. (יש נוחלין). ובשם הצדיק הקדוש מוהר\"ר בערצי מנדווארני איך שאחד ממשמשי זקנו הצדיק המפורסם מוהר\"ר ארון ליב זצוק\"ל הפציר מאד ברבו שיזכה לראות את אליהו ז\"ל עכ\"פ בחלום והבטיחו וראה אותו בחלום וכיבד אותו במרקחת ואמר כלשון בני אדם יברך רבינו ע\"ז וכעס עליו אליהו ז\"ל ואמר טיפה סרוחה וכי יעלה על דעתך שעל דבר גשמי כזה אזכיר שם שמים. והקיץ אח\"כ החסיד הנ\"ל ומאותו מעשה והלאה כשהזכיר אוהו חסיד את השם נזדעזע כל גופו בחיל ורעדה. (רחמי האב): וכל דבר שמברכין עליו ראוי לאחוז בימין בשעה שמברך. כל בו. ואל יתחוב בסכין. מ\"א סי' ר\"ו סק\"ו. ועי' בשו\"ת מהר\"י אשכנזי סי' ט' דאין לברך שהחיינו על האתרוג אחר הבישול והטיגון כיון שבירך על האתרוג בשעת נטילתו למצוה ונהנה ממנו ג\"ש. וכן כתב בספר נחלה לישראל בשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל שפסק כן להלכה כיון שבירך בשעת נטילתו למצוה. כתב בכ\"ג בשם ספר שמע שלמה במקומות שנוהגים שעושים הלבשה לנערים יש להם לברך מלביש ערומים ושהחיינו והטוב והמטיב ע\"כ. ולכתחלה אין לאכול שום פרי או שאר דברים אא\"כ יודע תחלה ברכה הראויה לאותו דבר בין בתחלה בין בסוף. וה\"מ דלא גמור אבל אם הוא גמור וסבור רק שהוא מסופק בדבר מאיזה מין הוא אם הוא בפה\"ע או בפה\"א יאמר שהכל. עמק ברכה:", + "קונטרס אחרון
כיון שבירך בשעת נטילתו למצוה. בספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' רכ\"ה כ' דעל אתרוג מטוגן אין מברכים שהחיינו מטעם שאין ניכר אחר הטיגון בין חדש לישן. וקודם הטיגון איננו עומד כלל לאכילה ואנן קיימא לן דברכת שהחיינו היא אאכילה ע\"ש. ובספר הלכות קטנות ח\"ב סי' רנ\"ז כתב ג\"כ דעל אתרוג אין לברך שהחיינו כיון שדר ב' וג' שנים באילן ע\"ש. ועי' ליקוטים סעי' ק\"פ. על ערד עפפעל יש לברך שהחיינו. מהרי\"ל:
עוד כתב בספר אשל אברהם שם דעל ב' מיני פלומין שיש בהם עגולים ורכים גם ארוכים ומוטעמים ביותר. נראה פשוט שיש לברך ב' פעמים שהחיינו עליהם על כל אחד ואחד בפני עצמו וגם שלא נהגו לברך ב' פעמים שהחיינו על ב' מיני תפוחים. ועל ב' מיני אגסים. על כל זה בזה נכון לברך ב\"פ שיש שנוי גדול בממשותן. ויש שינוי גדול בטעמם זה מזה. ויש בהם שינוי שם ג\"כ ולכ\"ע נכון לברך ב' פעמים.
ובסי' רכ\"ג כתב שגם בתיקון כרים וכסתות נכון לברך שהחיינו ומה שמתקנים כרים וכסתות ע\"י נוצות מעופות ששוחטים בשביל הנהגת הבית ומתקבץ מעט מעט עד שנעשה מזה כר או כסת. צריך לעשות הברכה בעת שנגמר. ובזה יש לברך שהחיינו אם הוא מיוחד רק לו. ואם הוא מיוחד לבני ביתו יברכו המיוחדים לזה הטוב והמטיב כו' ע\"ש:
על דבר שאינו חשוב כל כך כגון חלוק או מנעלים ואנפלאות אין לברך עליהם. ואפי' עני ששמח בהם אינו מברך. ועשיר גדול שקנה כלים חשובים שאין שמח בהם ואין נחשבים לו לא יברך. מ\"א סי' רכ\"ג סק\"י ופרמ\"ג שם. והקונה כובע יברך עוטר ישראל. ובאבנט אוזר ישראל. הלק\"ט ח\"א סי' ה'. והמניח כתב שם לברך בלא שם ומלכות. ע\"כ טוב ללבשן פעם הראשון שחרית ויכוין לפטרן בברכות אלו שאומר אותן בסדר הברכות:
ועי' מעשה אורג להרב הצדיק הקדוש מקאמארנא זצוק\"ל ברכות פ\"ט מ\"ג דכתב מנהגי לברך על בגדים שהחיינו בעת הבאתו מבית האומן ודרכי ללבשו קודם התפלה ולפוטרו בברכת מלבוש ערומים שבכל יום: ובלוח ברכת הנהנין מהתניא פי\"א כ' כשקונה כלים חדשים יברך שהחיינו אחר שלבשו מיד. ואם לא בירך יכול לברך כל זמן שלא פשטו. אבל אם פשטו על דעת שלא לחזור וללבשו לאלתר אלא לאחר זמן שוב לא יברך בלבישה שני'.
ובס' אשל אברהם סי' רכ\"ה כ' דעל קניית הבגד יכול לברך גם אחר שכבר לבשו כמה פעמים ע\"ש. ועי' ט\"ה סעי' תשצ\"ז בהשמטה. ובס' ברכת הבית שם סעי' ל\"ט כ' דמה שלובש תחילה לראות אם הוא טוב עליו ולא על דעת לילך בו אינו נחשב ללבישה ואינו מברך אז אלא בשעה שלובש לילך בו משום דאין הנאת הלבישה אלא כשלובשו ע\"ד לילך בו. אבל מה שלובש לנסות לא נחשב ללבישה אבל אם בירך בלבישה ראשונה יצא כיון דהי' שלם אז ע\"ש:
ילדה אשתו זכר מברך הטוב והמטיב. וישתחוה נגד מזרח ויברך. מ\"א סי' רכ\"ג סק\"ב בשם מ\"כ. וכן אם נולד לבנו בן. וכן כשנולד לבתו בן מברך הטוב והמטיב. ס\"ח סי' תתמ\"ג מי שבאה לו בשורה טובה שנולד לו בן לא יחזיק טובה למבשרו עד שיברך תחלה למי שחננו בבן זכר (ברכת הטוב והמטיב) שם הי' תתמ\"ד:
ובענין אם לא בירך הטוב והמטיב בשעת השמיעה אי אריך לברך לאחר שעה. הנה בסי' רכ\"ז לענין ברכות רעמים משמע דצריך לברך דוקא תכ\"ד. אך המ\"ז שם כתב דזה רק לכתחלה אבל ודאי יכול לברך גם אחר תכ\"ד ג\"כ ע\"ש. ויש לדמות הדבר להא דקיי\"ל ביו\"ד סימן ש\"מ ס\"ז דאם לא קר. בשעת מיתה או ביום שמיעה יוכל לקרוע עדיין בשעת חימום ההספד ולכאורה י\"ל דגם ברכות דיין אמת יוכל לברך אז. וכן ג\"כ בברכת הטובה אם לא בירך בשעת שמיעה אם נתחמם אח\"כ כגון שרואה את הנשמע וכדומה באופן שנתרחב השמחה בלבו ביותר שפיר יש מקום לברך. שער בת רבים:
ובספר אשל אברהם סימן רכ\"ג כתב שכל שלא בירך בשעה ששמע הבשורה אין לברך בשם ומלכות רק להרהר שם ומלכות ע\"ש*ובמהדורא תנינא כתב דבהגיעו לביתו גם ששמע ועהק והפסיק הרבה י\"ל שעל ראי' שייך ברכה כמו בשהחיינו דפירות להסוברים שעל ראי' ומ\"מ מברך על אכילה ראשונה גם אחר שראה והפסיק הרבה. והנהוג לכתוב פסוקים בניירות על כתלי בית היולדות ועושים סימן לנקבה ולזכר י\"ל שראיות מכתב וסימן זכר הו\"ל כראייה ע\"ש: ועי' פמ\"ג א\"א שם סק\"ב:
ועי' עוד שם דהיכא שיש ריעותא כגון ספק בן ז'. ספק בן ח' וניכר כן בלידתו שאינו נגמר כראוי אין להאב לברך כ\"א אחר שלשים. וכשימתין עד המילה הוא ג\"כ נכון וטוב. ועי' הלק\"ט ח\"ב סי' קע\"ט קהל שבנו או שקנו ביהכ\"נ יעמוד הש\"ץ ויברך בקול רם בא\"י הטוב והמטיב וכן אם נסתר וחזרו ובנאוהו דפנים חדשות באו לכאן ע\"ש:
מי שגמר לחבר ספר וכן להדפיס ספר כתב הרב מור וקציעה דיברך שהחיינו. והגאון חיד\"א בפירושו על ס\"ח סי' תתר\"כ כתב לברך בלא שם ומלכות ע\"ש. ובקיצור ש\"ע כ' שאין לברך שהחיינו על ספרים חדשים שקנה דמצות לאו ליהנות ניתנו:
ובענין מי שקנה ס\"ת או כתב לו ס\"ת אם לברך שהחיינו כתב בבאה\"ט סי' רכ\"ג סק\"י בשם ספר נאמן שמואל שיברך על ס\"ת בפעם ראשונה שקורא בס\"ת:
ובספר ארחות חיים כתב בשם שו\"ת מהרי\"א אסא\"ד שהעלה לדינא שילבש בגד חדש ויברך שהחיינו בשעת שעולה לקרות בו*עוד שם דמי שנדב ס\"ת נכון שישאו כהנים ולוים הס\"ת לביהכ\"נ כמו שעשה דוד בארון הברית ע\"ש. ומנהג כשנותנין ס\"ת לבהכ\"נ באים עם הס\"ת אשר בביהכ\"'נ לקראתו עיין בספר ברכי יוסף יו\"ד סי' רפ\"ב ובכרם שלמה שזה מנהג ישן:
ובשו\"ת הד\"ר ת\"א סי' מ' כתב שהרב הצדיק הקדוש מהרי\"ץ מסטרעטין זצוק\"ל אמר קודם נתינת ס\"ת החדש לאה\"ק מזמור לדוד הבו וכו' פו\"פ ואח\"כ אמר שמע ישראל וגדלו כמו שאומרים קודם קה\"ת ואח\"כ יהללו כמו שאומרים אחריה:
ובענין כתיבת ס\"ת אם קונה ס\"ת ישן הוי כחוטף מצוה מן השוק. אבל אם כותב ס\"ת הוי כאלו קיבלה מהר סיני אזור אליהו (תולדות) בשם פוסקים. ועי' מנחות דף ל' ע'א:
הרב הצדיק הקדוש משינאווא זצוק\"ל כתב בהסכמתו על ספר ברית כהנת עולם בשם זקינו הגאון הצדיק המנוח מו\"ה ברוך פרענקיל זצ\"ל אב\"ד דק\"ק לייפניק. יצ\"ו שבמה שנותנין מעות קדימה להדפיס ספר מקיימין מצות ועתה כתבו לכם וגו' כי הפוסקים כתבו שבזה\"ז גם בתורה שבע\"פ מצוה זו:
הכל תלוי במזל אפי' ס\"ת שבהיכל ע\"ד המוצא מציאה יקנה ס\"ת (עירובין ס\"ד) דהיינו ס\"ת תלוי במזל. מהר\"ם שיף דף קנ\"ו בקונטרס: .
ועי' פמ\"ג סי' רכ\"ג א\"א סק\"ה דגם על כלים חדשים ראוי לברך בלא שם ומלכות כמ\"ש הרב סעי' א' דיש שכתבו להקל בברכה זו שאינה חובה אלא רשות עי' מ\"א שם סק\"ג. ובסי' רכ\"ה במ\"ז כתב דריב\"ש בשם מורו הי' מלעיג לומר בלא שם כי מה תועלת ע\"ש. ונראה לומר בנוסח בריך רחמנא מרי' מלכא דעלמא שהחיינו וכו' כמ\"ש בספר דרך פקודיך ובס' אשל אברהם סי' רי\"ט בענין ספק ברכות. ע\"ל בד\"ה ובספר.
ועל מה שכתב הב\"י סי' רכ\"ג סעי' ה' בשם הירושלמי אם נתנו לו במתנה מברך הטוב והמטיב שהוא טובה לו ולנותן שאפי' המקבל הוא עשיר שמח הנותן שמקבל ממנו. עי' מ\"א שם סק\"ח. כתב בתשו' פרת שושן כלל א' סי' י\"ב דהתוס' והרי\"ף והרמב\"ם לא ס\"ל כהירושלמי הזה ומש\"ה העלה שם דבמקומות שנוהגים שעושים הלבשה לנערים יתומים שמברכין היתומים מלביש ערומים ושהחיינו ולא הטוב והמטיב ע\"ש. ועי' באר היטב שם ס\"ק ט\"ו. וכן כתב מסגרת השלחן בקיצור ש\"ע סי' נ\"ט סק\"ז בשם סידור הרב דיברך שהחיינו שהיא ברכה הראוי' ואין לבטלה לדברי הכל. ועי' באה\"ט סי' ש\"ו סק\"ו בשם המרדכי דאסור ליתן דבר במתנה בשבת וביו\"ט אא\"כ לצורך מצוה.
ובענין הסבלונות הניתן בשעת הנשואין. וגם בשעת החופה שנגמר לו קנין כל המטלטלים. והנדן. מב' הצדדים. שאין מנהג לברך כלל. כי לפי הדין הי' ראוי להחתן לברך הטוב והמטיב על כל ?תן מב' הצדדין שגם מה שקנתה אשתו קנה הוא. רק כי כמו שהחתן פטור מק\"ש מצד טרדתו כן הוא בברכות אלו שהם חלים רק בשעת גודל טרדתו בעת עצם הקידושין והחופה. ובשעת החופה שנגמר לו קנין כל המטלטלים מב' הצדדים אז הוא טרוד. וקודם לזה לא קנה גם המוכן מצד אביו. כי לא הוכן רק בשביל נשואין. ועל המלבושים מסתמא בירך עליהם בתחילת לבישתן. וע\"ל בהשמטה לסעי' תתקס\"ח:
ועוד נראה שסומכים א\"ע על הטלית ששולחים להחתן. ובתחלת לבישתו הוא מברך בודאי שהחיינו. וגם שמוטל עליו לברך ג\"כ הטוב והמטיב מצד מלבושיה. שיש הנאה מהם לאשתו. מ\"מ קיימא לן דבדיעבד יוצא ידי חובת ברכת הטוב והמטיב ע\"י אמירת שהחיינו. ומ\"מ נראה נכון להשגיח שתברך הכלה בעת לבישה ראשונה של תכשיטין החשובים שלובשת אחר הנשואין. ובמתכוון לכלות בפירוש כל הנאותה ג\"כ היא פטורה מלברך כיון שהיא טפילה לו. ובפרט בקנין מטלטלים אלו היא טפילה. אשל אברהם סי' רכ\"ג.
ובמהדורא תניינא שם כתב דמ\"מ ראוי לכתחלה לברך בשם ומלכות על המטלטלין אחר החופה ולא גרע מברכה פרטית שראוי לפרט ולא לכוללה בברכה כללית. ורשאי לשהות עד יום שלאחר החופה ובז' ימי המשתה הו\"ל כעסוקין בכך באין היסח הדעת ואחר טרדתו מברך היטב ע\"ש. ובספר דברת שלמה (פ' לך) כתב בשם כהאריז\"ל דצריך לברך ברכת הנהנין בקול רם ובזה מסלק הס\"א:", + "יאמר שהכל. כתב בסדר היום (בעניני פסח) בכל מקום שהוא מסופק בברכות אם צריך לברך יברך בלבו ולא יזכיר ה' בפיו ליראת ה' הנכבד ולמוראו ע\"ש. ובשו\"ת גינת וורדים בגן המלך סי' כ\"ג כתב וז\"ל כתב הרמב\"ם פ' ראשון מהלכות ברכות דבירך בלבו יצא מכאן יש ללמוד לאדם שנסתפק אם בירך ברכה א\"ל שיברכנה בלבו וממנ\"פ ש\"ד שאם לא בירך הרי יוצא יד\"ח בברכה זו שמברך בלבו ואם בירך לא הוי ברכה לבטלה כיון שאינו מבטא בשפתיו ובכלהו שבועות ל\"ח שבועה כ\"א בביטוי שפתים ע\"ש ועי' ט\"ז ס' ס\"ב סק\"א:
ובספר אשל אברהם סי' רי\"ט כתב דבכל ספק ברכה יש לברך בלשון ברוך רחמנא מרי מלכא דעלמא ע\"ש ובספר דרך פקודיך כתב וז\"ל אם הוא מסופק בברכת הנהנין אם צריך לברך ברכה הלזו אם לאו אזי נראה שיברך בלשון תרגום בריך רחמנא מרא מלכא דעלמא מרי דהאי מיכלא או משתייא. והיינו דוקא כשהוא דבר שא\"א להתברר דינו מחמת מחלוקת הפוסקים או שא\"א לו לילך אצל חכם ללמוד ואין לו לאכול רק המאכל ההוא המסופק בברכה אבל אם חסר א' מאלה התנאים אסור לו לאכול המאכל ההוא עד שילמוד הברכה הנצרכת לאותו דבר ע\"ש ועי' מ\"א הי' ר\"ב ס\"ק ל\"ו. ונראה דמ\"ש בסי' ר\"ו סעי' א' ועל הכל אם אמר שהכל יצא היינו בדיעבד. וע\"ל בהשמטה להעי' תנ\"ד.
ראוי לכל בעל נפש לכוין בכל ברכותיו כדין וכשורה בנחת ובדעת שלימה. ומברכותיו של אדם ניכר מה טיבו אם ת\"ח הוא וירא שמים אם סכל הוא בעבודתו. סדר היום.
כתב בספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סימן ר\"ט לדקיי\"ל בסי' ר\"ט דפתח אדעתא דחמרא כיון דסיים בדשכרא יצא י\"ח לזאת כשטועה ואומר בא\"י אלקינו ונזכר ויש לפניו דבר מאכל או ריח יסיים הברכה ויאכל או יריח. אך כשלא אמר כ\"א בא\"י אז יותר טוב לסיים למדני חקיך. כיון דסיום ברכת הנהנין להרמב\"ם צ\"ל גם ההתחלה על דעת כן ע\"ש. וע\"ל בהשמטה להעי' י\"א בד\"ה דמברך.
אינו מברך שהחיינו על הבוסר אלא אחר גמר הפרי. או\"ח סי' רכ\"ה סעי' ז'. אבל אם תקנם לאכילה ע\"י בישול יכול לברך ואחר שגמרו גידולם טוב לברך על פרי חדש ולהוציא ג\"כ את זה. עי' ארחות חיים שם אות י\"ג. ומ\"א שם סק\"ח ובשו\"ת הרדב\"ז ח\"ד סי' מ\"ג כתב לברך שהחיינו על בוסר של עדשים עכ\"פ בשעת אכילה ומסיים בפרט שהוא ברכות הודאה אינו תלוי בגמר פרי ע\"ש.
פירות שלא נגמר בישולן על האילן ואינו ראוי לאכילה אפי' ע\"י הדחק אפילו בישלן או טיגנן בדבש וכדומה מברך עליהם שהכל. אשל אברהם שם ועי' קש\"ע סי' נ\"ב סעיף י\"ב. אם טעה ובירך בפה\"ע או בפה\"א על דבר שברכתו שהכל ונזכר יש לומר בשכמל\"ו ויברך שהכל. יד אפרים סי' ר\"ב:
אם שתה איזה משקה ודעתו לשתות עוד וטעה ובירך אחריו א\"צ לברך בתחלה כיון שהי' דעתו לשתות עוד. מ\"א סימן ק\"צ סק\"ג ומחה\"ש ש. אבל לאחריו נראה שצריך לברך:
אם טעה ובירך בורא פרי העץ על פרי האדמה לא יצא אבל איפכא יצא (סי' ר\"ו סעי' א'). כל הברכות אם נסתפק אם בירך אם לאו אינו מברך לא בתחלה ולא בסוף חוץ מברכת המזון מפני שהוא של תורה סי' ר\"ט סעי' ג'.
מי שהוא מסופק אם בירך ברכה אחת מעין שלוש לפי דעת הטור הוא דאורייתא ע\"כ מי שהוא ירא שמים צריך להדר שיאכל מאותו המין ויברך ברכה הראויה ואח\"כ יברך ברוך אתה ויכוין להוציא הספק רק יאכל כשיעור. אור צדיקים. ועי' ט\"ז שם סק\"ג.
כל האוכלין מצטרפין לשיעור כזית לברך ברכה אחרונה בורא נפשות דהיינו פת הבאה בכיסנין שמלאוהו בפירות ואין בעיסה שיעור כזית מצטרף המילוי עם העיסה לשיעור כזית לברך אחריו בורא נפשות. שם. ועי' מ\"א סי' ר\"י סק\"א:", + "וזו הנכון. אם לא בירך באכילה ראשונה שהחיינו יכול לברך בשני' דהא עדיין לא יצא י\"ח שחלה עליו. לבוש סימן רכ\"ה סעי' ג'*וכן כתב בספר מטה משה אות שס\"א בשם מהרי\"ל וז\"ל אע\"ג דבעל הסמ\"ק כתב שאם לא בירך זמן על פרי חדש בפעם ראשונה שוב לא יברך. אין נראה לו כמו מאן דנפיק ביומי דניסן וראה אילנות מלבלבין דאפי' אם לא בירך בראשונה מברך בשנייה ה\"נ ל\"ש: ומ\"א שם סק\"ט כתב בשם הרדב\"ז וכן הוא בהלק\"ט ח\"א סי' ר\"ל שאינו מברך גם אם יחזור לאכול מאותו פרי. ועי' באה\"ט שם סק\"ח. ובספר א\"ח שם אות ז' כתב בשם שו\"ת מהר\"ם שיק דאם שכח לברך שהחיינו יש להדר אחר פרי חדש אחר לברך שהחיינו ויכוין לפטור את זו. ועי' זכור לאברהם אות ט' דמי ששכח ואכל פר\"ח בין המצרים בלא שהחיינו. לא יאכל עוד מאותו פרי עד לאחר בין המצרים ואז יברך על פרי אחר שהחיינו ויכוין לפטור גם את זה. ובלוח ברכת הנהנין מהתניא פי\"א כ' דאם לא בירך בראיי' ראשונה או באכילה ראשונה יש לברך על הראיי' שני' או על האכילה השני' בלא שם ומלכות ע\"ש ונראה לומר בנוסח בריך רחמנא מרי' מלכא דעלמא שהחיינו וכו' כמ\"ש לעיל:" + ], + [ + "טעם. שאין מברכין ברכה לאחר הלימוד כמו שמברכין על המזון לאחריו*מנא לן שמברך על המזון לאחריו. שנאמר ואכלת ישבעת וברכת את יי אלהיך. לפני מנין. ר' יצחק אמר כי היא יברך הזבח אחרי כן יאכלו הקרואים. אבודרהם. והנה מש\"כ ואכלת ושבעת עי' לבוש סי' קפ\"ד סעי' י' שחז\"ל אסמכיה מדכתיב בלשון אכילה וסתם אכילה הל\"מ היא שהוא בכזית: כיון דהגיית התורה כל היום וכל הלילה ואין שעה שאינו חייב לעסוק בתורה ע\"כ לא שייך לברך לאחריו. ארחות חיים סי' מ\"ז בשם הב\"י:", + "קונטרס אחרון
שהוא בכזית. ורבינו בחיי (תרומה) כתב וצפית אותו זהב טהור. מכאן רמז לשלש ברכות של ברכת המזון מן התורה. ז'ה'ב'. ז' ברכת הזן את העולם. ה' המזון. ב' בונה ירושלים." + ], + [ + "טעם. שעל ענבים בעודם בוסר כל זמן שלא הגיעו לכפול הלבן אעפ\"י שראוין לאכילה אינן נחשבים עדיין לפרי העץ ומברכין עליהם בפה\"א. כיון שאינם עיקר הפרי. שאין עיקר פרי הגפן אלא כשראוי לעשותו יין. אינם נחשבים עדיין לפרי העץ אלא כשאר פרי האדמה מברכין עליהם בפה\"א. אבל שאר כל אילנות מיד שיוציאו הפרי ורוצה לאוכלו נחשב בפה\"ע דלהכי קאי רק שלא יהי' מר או עפיץ ביותר עד שאינו ראוי לאכילה אפי' ע\"י הדחק. לבוש סי' ר\"ב סעי' ב': " + ], + [ + "טעם. שאין מברכין על הטובא\"ק ששואפין בחוטם. לפי שאין בו ריח ראוי לברכה. וכן העשן מטובא\"ק. וטובא\"ק שהעשן ממנו יש לו ריח טוב מבושם ראוי למנוע ממנו בלי ברכה תחלה על בשמים ממש. וטובא\"ק שבה מים ששרו בהם בשמים יותר מעת לעת או ששלקו בהם בשמים אולי שצריך לברך. ע\"כ נכון שלא לברך ושלא לשאוף כלל טובא\"ק שבה מים ששרו בהם בשמים וטובא\"ק שהי' מונח בין הבשמים וקלט הריח אין לברך עליו דהוי ריח שאין לו עיקר. אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' רט\"ז*ואח\"כ כתב דגם להסוברים לברך על מים ששרו בו בשמים מכל מקום כששמו בדבר יבש באבק הטאבאק\"י וכדומה נראה דכ\"ע מודים דהוי לי' ריח שאין לו עיקר כיון שגוף המים נתייבשו ע\"ש. על ורד שקירין רוזין ועל מי ורד שקורין רוזין וואסער מברכין בורא עצי בשמים. ח\"א כלל ס\"א סעי' ה': ועי' באר היטב שם ס\"ק י\"ג:" + ], + [ + "טעם. שאין מברכין על עשב שקורין טובא\"ק שנותנין לתוך השפופרת ומדליקין אותו ושואבין העשן לתוך פיהם וחוזרין ופולטין אותו. עי' בס' מ\"ב סי' ר\"י שכתב דאם הי' בימי רז\"ל בעלי התלמוד אפשר שהיו קובעים ברכה אלא דהאמת הוא דכיון שהוא ענין מחודש ודאי דליכא ספיקא שאין לברך עליו עכ\"ל:*ועי' שערי תשובה סי' רי\"א ס\"ק ט' שכתב וז\"ל יש מתירין להדליק הפיפא מנר של חלב ופר\"ח מתיר להדליק מראש השלהבת ובלה\"ק כתב בשם הרב מוה' דוד גרשון שסיפר לו שראה בחלום שהיו מנדים אותו בשמים על הדלקת הפיפא מנר של חלב. ועי' במשאות משה חלק יו\"ד סי' ד' שכתב שאם אחד נזהר אסור למי שאינו נזהר להדליק מנר של חלב וליתן לחבירו הנזהר ע\"ש:
ואיתא בספרים בשם תלמידי הבעש\"ט כי עשב שקורין טובא\"ק הוא חשוב אצל הצדיקים כקטורת ויש ניצוצין דקין אשר אי אפשר להעלות אותם ע\"י אכילה וע\"י ריח מעלים אותן ורמז לדבר מעלה עשן כל שהוא פי' ע\"י מעלה עשן יכולים להעלות אף כל שהוא פי' ניצוץ דק:
ובס' נצר חסד מהרב הצדיק הקדוש מקאמארנא זצוק\"ל (אבות פ\"ד) ביאר המאמר אל תהי דן יחידי. ע\"ד סיפור נפלא מה שאירע בימי מרן הבעש\"ט זי\"ע בר\"ה שהי' מתפלל תלמיד אחד ונפל ממנו הכלי עם הטאבק והרכין והגביה והריח בטאבק וראה חבירו והקפיד במחשבתו האיך עושין כזה באמצע תפלה וגרם קיטרוג גדול למעלה ונפסק שימות באותו השנה ומרן הריב\"ש זצ\"ל ראה זה והלך בעליית נשמתו לפני הב\"ד שלמעלה וטען האיך פוסקין מיתה בעבור דבר קל כזה ולא הועיל לו שום טענה והי' לו צער גדול עד שבליל הו\"ר פעל בתפלתו ובכחו שאם זה הדן ומקטרג יחזור וידון אותו לזכות יקרע הגזר דין. ומרן ע\"י כמה פעולות שנטל המוחין ממנו ולא הי' לו מוח ללמוד גרם שנפל במחשבתו ענינים למה מריחין בדורות אלו עשב זה ותירץ שהם נשמות דקות ואינם יכולים לעלות אלא ביחודים עם הריח ובזה נפל לו זכות על חבירו שהריח באמצע תפלה כי מי יודע איזה תיקון עשה. ומרן ביום הו\"ר הי' בדיחא דעתי' מאד והי' משיב לכל שואל כחפצו ובתוך הבאים נכנס גם אותו התלמיד ושאל למה מריחין בדורות הללו עשב זה אמר לו אמור אתה והשיב כנ\"ל ואמר לו מרן אמור יתר הדברים שהי' במחשבתך ונזכר וסיפר ענין הנ\"ל והלימוד זכות שלימד על חבירו ונתבטל הגזר דין. והוכיחו מרן הרבה על זה. וזהו אמרם אל תהי דן יחידי כשאתה רואה דבר בחברך ונראה לך שהוא מפועל מגונה אל תהי דן אותו לחוב במחשבה פתאומית קודם שתכריע הדבר במשקל לכאן ולכאן ע\"כ:
ובספר רחמי האב כתב בשם הרב הצדיק הקדוש מהר\"ש אבד\"ק בעלז זצוק\"ל איך שבימי נעוריו הי' נוהג ג\"כ להעלות עשן פ\"א בהיותו עוסק בתורה בביהמ\"ד ראה איך שא' מבני הנעורים ניקה את המעלה עשן (שקורין פייף) ומילא אותו ובעוד שתיקן כל זאת למד הרב מהר\"ש דף גמרא ואחר ראותו זאת אמר אם הכלי הזה יכול לבטל אותי מדף גמרא לא יבא עוד בפי ומאז והלאה לא לקח אותו מעולם: " + ], + [ + "טעם. שאין מברכין ברכה על הצדקה כמו על שאר המצות. מפני שצריך ליתן בשמחה והמון עם רובא דרובא אינם נותנים בשמחה ע\"כ אין מברכין על הצדקה. מאור ושמש פ' פנחס בשם הרב הצדיק מוהר\"ר מנחם מענדיל זללה\"ה מפריסטיק:*ומצות עשה ליתן צדקה כפי השגת יד וכמה פעמים נצטווינו בה במצות עשה ויש ל\"ת במעלים עיניו ממנו שנאמר לא תאמץ את לבבך ולא תקפוץ את ידך וכל המעלים עיניו ממנו נקרא בליעל וכאלו עובד כו\"ם ומאוד יש ליזהר בה כי אפשר שיבא לידי שפיכת דמים שימות העני המבקש אם לא יתן לו מיד כעובדא דנחום איש גם זו. יו\"ד סי' רמ\"ז סעי' א'. ואין בודקין אחריו אם הוא רמאי אלא מאכילין אותו מיד. שם סי' רנ\"א סעי' י' ועי' ב\"ב דף ט' ע\"א:
ובספר המאור הגדול כ' בשם הרב הקדוש רבי ר' משה ליב מסאסיב זצוק\"ל שפ\"א פיזר צדקה לאיש א' רע מעללים והניח עצמו ריקן בלא פרוטה ושאלו אותו אנשיו רבינו מפני מה אתה מפזר כל הונך לאיש הרע הזה. והשיב גם אני לא טוב ואם אני נותן צדקה לאיש אשר לא טוב הקב\"ה ידין אותי מדה כנגד מדה ויתן לי ג\"כ הגם שאני לא טוב:
ובספר עבודת ישראל פ' נח כתב כשאדם נותן צדקה לעניים לא יתן להם צדקה כדי לומר תהלים. כי כשאדם אינו עושה רק חליפין עם העניים מאין יבא הרפואה רק צריך לכוון כפשוטו. שבוודאי לא בא אליו כזאת כ\"א למען הזכירו לשלם הצדקה הנקצבת לו כי לכל אדם נקצב לו מר\"ה כמה צדקה יתן בזו השנה נמצא כוונתו אינו רק למעשה הצדקה בעבודת הש\"י וא\"כ בוודאי הש\"י ירפאהו בעבור שהשלים חובתו:
ובספר רחמי האב מביא סיפור נפלא מרבינו אליעזר אבי הבעש\"ט זצוק\"ל שהי' דר בכפר והי' מכניס אורח גדול והושיב שומרים בקצה הכפר וצוה להשומר שמיד כשיבא איזה אורח יבשר לו שילך אצל ר' אליעזר הנ\"ל ושם יהי' לו טוב כדי שלא ידאג האורח אנה יפנה במקום שאין מכירין ואחר שבא האורח מיד נתן לו נדבה הגונה קודם שאכל כדי שיאכל בשמחה וידע מה פעל כאן כי העני עיקר מגמתו להשיג פרוטות ויביא טרף לביתו. פעם שבחו בשמים ממעל מאד הנהגות טובות שלו והסכימו בשמים לנסותו באיזה דבר. ואמרו מי ילך לנסותו ואמר הס\"מ אני אלך. ואמר אליה' ז\"ל לא טוב שתלך אתה אני אלך והלך אליו אליה' ז\"ל בשבת אחר חצות בדמות עני במקלו ותרמילו ובא ואמר שבתא טבא כנהוג. ומהראוי הי' לגרשו לחוץ כמחלל שבת אבל ר\"א הנ\"ל הי' סבלן ולא רצה לביישו ונתן לו מיד לאכול סעודה שלישית וכן סעודת מלוה מלכה וכן ביום א' בשחר ונתן לו נדבה ולא הזכיר לו כלל מענין חלול שבת שלא לביישו וכאשר ראה אליה' הנביא ז\"ל את מנהגו הטוב גילה א\"ע אליו ואמר לו דע שאני אליה' הנביא ובאתי לנסותך ובשכר זה תזכה לבן שיאיר עיני ב\"י וזכה להבעש\"ט זכי\"ע ע\"כ. ונכון לעמוד בפני כל עושי מצוה בשעה שמתעסקים. יד אליה' סי' נ\"ד: ", + "קונטרס אחרון
ויתן לי כו' טוב. ובספר צמח דוד להרב הצדיק הקדוש מדינאב זצוק\"ל פי' הפסוק כי יהי' בך אביון.*בספר יד אהרן להרב הצדיק הקדוש בנאדבורנא זצוק\"ל (ויצא) כתב בשם הרב הצדיק הקדוש ר'ברוך ממעזבוז זלה\"ה שכל האדם מזרע האבות מוכרח לטעום טעם העניות הקשה רק מי שמקבל להאורח הזה בביתו באהבה ובהכנעה ובכבוד אז בזריזות יברח האורח הזה מביתו ולא יתעכב שם הרבה כי דרך האורח הזה להתעכב יותר במקום שתנגדים עמו בכעס ובתרעומת נגד השי\"ת ובורח הוא מן הכבוד ע\"כ. וכן אמרו בגמ' סי' לגסות הרוח עניות. כי הגסות נותן כח להעניות להתגבר יותר:
ובספר ליקוטי תורה וש\"ס מהרי\"א בהקדמה לספר דברים מובא איך שהצדיק הק' מוהר\"ר בעריש ז\"ל אביו של מורינו הקדוש מוהרי\"א מזידיטשוב ז\"ל שאל פ\"א את בנו יחידו הנ\"ל בהיותו צעיר לימים. הנה אמרו חז\"ל העוסק בתורה בלילה הקב\"ה מושך עליו חוט של חסד ביום. והרי אנחנו משכימים ממטתינו כל חצות לילה ועוסקיה בתורה וכל היום אח\"כ אנו בדחקות גדול' ואיה איפוא הוא החוט של חסד. והשיב לו בנו מורינו ז\"ל שהחוט של החסד הוא שאעפ\"כ אנו קמים שוב גם מחר ואין אנו משגיחין על הדחקות. וזהו החוט של חסד:
ובספר המאור הגדול כתב בשם הרב המגיד הקדוש מזלאטשוב זצוק\"ל איך שהי' בתחלה מדוכא ביסורין ובעניות. ובכל זאת הי' בשמחה גדולה. ושאלו אותו תלמידיו רבי האיך מברך כבודו בכל יום העושה לי כל צרכי והלא אין לכם הצטרכתכם. והשיב מסתמא הצטרכותי הוא העניות וע\"ז בעצמי אני מברך בשמחה שעושה לי כל צרכי והמשגיח על כל משגיח עלי לינתן לי כל צרכי עניות:
ואדמו\"ר הרב הצדיק הקדוש מאלעסק שליט\"א אמר לי ששמע שבירך עז\"ה העושה לי כל. מה שהכל יכול עושה לי. צרכי. כך צריך להיות:
ובספר תפלה לדוד להגאון הקדוש מבוטשאטש זצוק\"'ל כתב וז\"ל שמעתי ממו\"ר הרב הגדול החסיד מוהר\"ר משה יודא ליב ע\"ה שאמר על תיבת לי מצד דלגבי צדקה וג\"ח צריך להיות בעיניו כאילו עזב השי\"ת השגחתו מלהשלים להחסר די מחסורו. שרק ע\"י חלק שלנו בצדקה יחיו העניים. ועי\"ז רק על עצמו יכול אדם לומר שהשי\"ת עשה לו כל צרכו ע\"י בטחון והסתפקות משא\"כ על זולתו צריך להיות בעיניו כאלו אין מעשה השלמת הנצרכים רק ע\"י מצות הצדקה:
ובספר בני יששכר כתב בשם האריז\"ל ובשם הירושלמי דאין מהראוי לחלק צדקה בלילה כי אז זמן שליטת החיצונים ותרעין דג\"ע סתומים. והוא משום לא תחסום שור בדישו. בלילי פסח אין פחד מהחיצונים ע\"כ אנו מכריזין על הצדקה כל דכפין ייתי וייכול. ובספר מעשה יחיאל (אמר) כתב מצינו בשקלים בירושלמי שא' הי' גובה צדקה בלילה ופגע בו א' וא\"ל לא תסיג גבול רעיך: כי אביון נקרא מי שהוא אביון ממצות. ובא הכתוב באזהרות הללו לא תאמץ ולא תקפוץ את ידך מאחיך האביון אע\"פ שהוא אביון ממצות. כי וקרא עליך אל ד'. והי' בך תטא. כי יפשפשו ג\"כ אחר מעשיך אם ראוי אתה לפי מעשיך להשפיע לך די מחסורך מכ\"מ. אולי גם בך ימצא חטא. איזהו חסרון. ותגרום לך לקלקל ח\"ו צינורת השפע כמו שאתה קופץ ידיך מאחיך האביון במצות. ולזה בא הכתוב להודיעני נתן תתן לו כי כל הפושט יד נותנין לו. אף כי לפי דעתך הוא מהאנשים שאינם מהוגנים. כי בגלל הדבר הזה יברכך. היינו כמו שאתה מתנהג עצמך ואתה נותן אף למי שאינו הגון ואינו כדאי. כן יברכך ד' בכל מעשיך ובכל משלח ידך מ\"מ ולא יהי' מקום עליך לקטרג ותצליח בכל אשר תעשה בחיי בני ומזוני.
ובשם קדוש א' על מה שפי' רש\"י למה נקרא שמה חסידה שעושה חסד עם חברותי'. דמטעם זה איננה מעופות הטהורים יען שעושה חסד עם תברותי' דייקא דצריכין לרחם על הכל אם דקרוב קרוב קידם והעיקר ענייס הוגנים. עכ\"ז יש לפעמים מעלה ללמד עליו זכות כמו שהוא מקרב את הרחוקים כמו כן ירחמו עליו מן השמים אעפ\"י שאינו כדאי:
אם תעשה איזה שמחה של מצוה צריך להאכיל לעניים ג\"כ והעיקר הוא לשמוח לב עניים ויתומים ואלמנות שכל מי שמשמח לב האומללים האלה משמח את הקב\"ה דאינון מאנין תבירין דילי' ולא כאותן שקורין ומזמינים רק עשירי עם כי המה שמחים מאליהן בלא\"ה ולא ישמע ליצרו הרע אשר יפתנו להרחיק העניים מעל שלחנו. וראיתי באיזה ספר מאמר, עני אחד שהלך לבית סעודת נשואין ולא הי' מי שהביט עליו לקרבו אל השלחן לאכול. אמנם אחר האכילה נאבד כף של כסף ואמרו הבני בית בודאי העני גנב הכף וע\"ז אמר העני נשכחתי כמת מלב. בשעת האוכל נשכחתי כמת שלא הי' מי שיביט עלי. ונחשבתי כאפס ואין, אך הייתי ככלי אובד. מתי הייתי לנמצא ויש. ככלי אובד. כאשר נאבד הכלי אז הנני הנני. וכמאמר איש אחד שאמר כבר אמרו חז\"ל כבדהו וחשדהו. והשי\"ת יודע כי לא אוכל לקיים כבדהו אך ואחשדהו אקיים על צד היותר טוב. אבל תדע כי העיקר הוא לשמח למי שאינו שמח ולשבוע למי שאינו שבע ובזכות זה יעזור לו השי\"ת:
ובספר ילקוט האורים (ראה) פי' בשם ספר דברי יוסף הפסוק נתן תתן ואל ירע לבבך בתתך לו עפ\"י דאיתא בכתובות מר עוקבא הוי שלח לעני א' ד' מאות זוז במעלי יוה\"כ יומא חד שלח נהלי' ביד ברי' אתא א\"ל לא צריך א\"ל מאי חזית א\"ל חזאי דקא מזלפי לי' יין ישן אמר מפניק כולי האי עייפינהו ושדרינהו ח' מאות זוז. וזהו נתן תתן פעם אחר פעם אם יודע לך שצריך יותר תתן לו כפול. כי בגלל הדבר הזה יברכך ד'.
ובספר ישמח משה (לר\"ה) כתב קבלתי שאם נגזר על אדם מישראל ההפסד ממון בידי עכו\"ם אם יחלק ויפזר לעניים חלק א' מששים יפטר וכתב רמז לזה הפ' (ישעי' ח' ח') והי' מטות כנפיו מלא רוחב ארצך עמנו אל. דמטות כנפיו היינו א' מששים כפי' רש\"י בשם התנחומא. מלא רוחב ארצך שיפזר רק אחד מששים מלא רוחב ארצך לעניים שבה אף שיגיע רק לכל א' רק מעט מן המעט מ\"מ עמנו אל ולא יוכלו האויבים לנגוע בנו:", + "כדי לומר תהלים. כתב בספר כרם שלמה מזמורים שאומרים בעד החולה מן צ' עד ק\"ח. כ'. ל\"ח. מ\"א. פ\"ו. קי\"ח. ואח\"כ השם של החולה בתמניא אפי ובסוף קר\"ע שט\"ן מהפסוקים שבתמניא אפי. אח\"כ יאמרו תפלת החולה:
מי שהי' חולה ועי\"ז היו משנין את שמו אם עמד מחליו ע\"י שינוי שמו אם קורין אותו או את בניו לתורה לעולם מזכירין שם השינוי קודם לשמו הראשון. אבל אם לא עמד ע\"י שינוי השם מחליו אם קורין את בניו לתורה יזכירו שמו הראשון של אביהם קודם לשם השינוי. קיצור של\"ה עניני ס\"ת:
ובספר רחמי האב כתב בשם ספר במ\"ח בראשית וז\"ל שמעתי מפי אדמו\"ר נזר ישראל וכו' רבינו יחיאל מיכל זצוק\"ל שאמר לי בפי' שחלילה לשנות שם החולה אם לא אדם שכל מעשיו כמעט ברוה\"ק כי שם הנקרא לאדם בהולדו ודאי רובו ככולו מזדמן מאת השי\"ת באשר הוא שמו למעלה והוא חיותו של אדם כל ימיו ואפשר שבשינוי השם עוקרין חיותו:
ובספר דבש לפי מערכת ש' אות י\"ד כתב שינוי השם כשעושים לאשה לא יקראוה רחל בת שבע תמר לאה. אלא חנה שרה יוכבד. ובשו\"ת מהר\"י מברונא סי' ק\"א כתב פעם אחת בקשו במקרה להטיל שם אחד על אדם חולה ומצאו שם ראשון שבעמוד שם של אדם רשע ומחיתי מלקרוא לאדם חולה שנאמר שם רשעים ירקב דאסור לקרוא אחר בשמם. וה\"נ כתבו התוס' בריש פ' ב' דייני גזירות דגרסי' תנן בן אבישלום ולא אבשלום שהי' רשע וכן שבנא ע\"ש.
ובספר עבודת הקודש סנסן ליאיר כתב שינוי השם ע\"י חכם ויר\"ש בכוונה גדולה להמשיך לו נפש חדשה מקדושה ויתאמץ מאד בכוונת ויעבור וי\"ג מדות לעורר הרחמים ע\"ש. ואפשר דמה שאינם נזהרים שלא לשנות את השם כי הם אינם מכוונים לעקור שם הראשון אך להוסיף שם. ונכון שיזהירו שלא לומר נוסח התפלה בל' עקירת השם ומעתה לא יקרא כו' אך בלשון הוספת שם לשמו הראשון:" + ], + [ + "עוד טעם. שאין מברכין על נתינת צדקה. כי שמא יחזור בו העני ולא ירצה לקבל. אשל אברהם סי' רכ\"ג בשם הפוסקים*ובספר נחלת יעקב פ' ראה פי' בזה הפסוק לך ה' הצדקה ולנו בושת הפנים. ע\"ד שאמרו ז\"ל כתיב לה' הארץ ומלואה. וכתיב הארץ נתן לבני אדם כאן קודם ברכה כאן לאחר ברכה. נמצא קודם ברכה שייך הכל להקב\"ה א\"כ הצדקה שייך להקב\"ה מחמת שאין מברכין עליו. וזה הפירוש לך ה' הצדקה מטעם שאין מברכין עליו. וטעם. שאין מברכין עליו מפני שלנו בושת הפנים כי פן יבוייש העני ולא יקחנה. ויהי' ברכה לבטלה עכ\"ל. ובקיצור של\"ה כ' בשם ס\"ח דנתינת הצדקה הוא מצות עשה וראוי לעשותה מעומד:
ובספר אגרא דפרקא אות י\"ד מביא סיפור נפלא מהרב הקדוש המפורסם מוהר\"ר יחיאל מיכל מ\"מ דק\"ק זלאטשוב זצוק\"ל ששאל אותו בדחן אחד בדרך בדיחותא בע\"ש לפנות ערב. בכדי לפקח דעתו. וזאת שאלת הבדחן הלא העני כמה יסורין באין לו עד שמספיק ומכין צורכי שבת ומתחיל העני לומר פרקי מסכת שבת תיכף מתחיל העני חייב. למה יהי' העני חייב. הנה הבדחן הלז שאל בדרך בדיחותא לפקח דעת הרב הקדוש אבל הרב הקדוש הנ\"ל הי' משוטט בקושי' הנ\"ל דבאמת קשה למה מתחיל המשנה בבבא דהתחייבות העני. והשיב לו הרב שישיב לו תשובה בשבת. וא\"ל הרב בסעודת הערב שהקשו קושיא זו במתיבתא דרקיע והשיבו שבשביל זה מגיע התחייבות לעני בשביל שפשט העני את ידו ועשה השתדלות:
וכעין שאלה זו מובא בס' שם הגדולים להגאון הגדול המפורסם חיד\"א אות ס' שראה בכ\"י ושם נאמר דדרך בדיחותא שאול שאל הגאון רבינו סעדיה חייט אחד הבא אצלו כמה תפירות תפרת היום. והחייט השיבו מעלתו יאמר לי כמה אותיות יש בתורה. והגאון נצטער מאד ע\"ז שמימיו לא שאלו אדם, ולא ידע להשיב, רק הפעם ההוא. ונצטער כמה ימים ולא ידע לכוין המנין. עד שהשביע בשם ובא מלאך וגילה לו ושמח לבו על הדבר מאד:
ובספר נחלת יעקב פ' במדבר אבני שוהם אות ב' כתב דמה שאמרו ז\"ל שיש ששים רבוא אותיות לתורה. אפ\"ה אין מספר לאותיות. כי נעלם מאתנו החסרות והיתרות. וכך איתא פ\"ק דקידושין וא\"ו דוגחון חציו של אותיות התורה ופרכינן וא\"ו דהאי גיסא או דהאי גיסא א\"ל אנן אינן בקיאין בחסרות ויתרות. ופי' שם דמה שאמרו חז\"ל והובא במפורשים והי' מספר בני ישראל כמספר ס\"ת. כלומר שלא תאמר אין הברכה אלא בדבר שאין מנוי א\"כ כשיש מספר לישראל לא יהי' ח\"ו הברכה אצלם ע\"כ אומר כמספר ס\"ת אפ\"ה אין להם מספר כס\"ת:
ובספר מא\"ד ח\"ד כתב וז\"ל איתא בשם ר\"י \"י\"ש\"ר\"א\"ל ר\"ת \"יש \"ששים \"רבוא \"אותיות \"לתורה. ואית' במגלה עמוקות שורש נשמות ישראל הוא ששים ריבוא וכל נשמה יש לו אחיזה באות של תור'. (ואף שיש בישראל כהנה וכהנה עכ\"פ העיקר הם ס' רבוא שרשים והמותר באין מחילוק הניצוצות. מאור עינים. ובס' אגרא דכלה (בראשית) כ' דששים רבוא נשמות תמימים יש בישראל והשאר הם ענפי הששים רבוא. ובס' דברי אמת בליקוטים כ' דבתור' הסיפור מישראל דור דיעה כי הם שורש להדורות הבאים). ואית' כאשר חטא אדה\"ר אז נפלו הנצוצות הקדושים בתוך הקליפות ונתערבו אותן נשמות בכל הד' בחי'. דומם. צומח. חי שאינו מדבר. וחי המדבר. וכשיכלה הבירור ע\"י מע\"ט של ישראל אז יוצא מקליפ' ובא לתוך הקדוש'. כי כל אלו נשמות הי' נשמות ישראל השייכים למלאות קומתה:
ואיתא בשם גורי האריז\"ל ראוי' היתה התור' שתהי' ששים ריבוא אותיות אלא שבגניזת אור הראשון נגנז שלישן העליון. מעתה מה שנחסר בתור' משליש אותיותיה. וכן נפילות קומתו של אדם שנתמעט מדריגתו ונפלו הנשמות בין הקליפות הי' עבור החטא. וכשיתוקן החטא שניהם יהיו בשלימותם:
ובספר מדרש תלפיות אות אלף כתב דמה שיש בידינו שיש ששים רבוא אותיות לתורה וכשתמנה מספר האותיות הם חסרים מאד מאד מששים רבוא ואולי מינין חכמים להשלמת המנין כל אות היוצאה מן חברתה כגון ה\"ה מוציא ה' מ\"ם מוניא מ' ובמנוי אותיות אלו נשלמים הששים רבוא אותיות בס' תורה אך צריך לעמוד על המנין שכך הוא:
ובספר מעבר יבק שפתי צדק פכ\"ו כתב ראוי לדעת כי בתור' יש ששים רבוא אותיות נגד ששים רבוא שרשי נשמות של ישראל שמתחלקים לשבעים רבוא דיוקנאות והגם כי הם רבים יותר. כ\"א יונק מדיוקן שלו. ואם איש א' מקלקל ופוגם אז האות שלו אותה שנשמתו יונקת ממנו היא פגימה. וכאלו היא חסירה בתור' ח\"ו ונמצא שמטיל מום בקדשי תורתינו הקדוש' ונדחה משם עם מומו שכל אשר בו מום לא יקרב והמזכך עצמו זוכה לראות עולמו בחייו: וטעם שאין מברכין על הצדקה שנותנין לקופת מתן בסתר. משום דאז אין גמר המצוה דהעיקר גמר עשיית המצוה צדקה בעת שמקבל העני. ארחות חיים סי' צ\"ב: " + ], + [ + "טעם. שאין מברכין שהחיינו על הריח. משום דמהריח הנשמה נהנית והנשמה הוא נצחיית ואין שייך לברך שהחיינו. כרם שלמה בשם ספר בגדי ישע:*ובספר בני יששכר מאמרי חדש סיון מאמר ר' כתב על מה שאמז\"ל במס' ברכות מנין שמברכין על הריח שנאמר כל הנשמה תהלל וכו' וז\"ל ותמי' לי למה הוצרכו ללימוד הלא חז\"ל גזרו אומר אסור ליהנות מהעוה\"ז בלא ברכ'. ואדרבה אותן ההנאות שלא תקנו לנו ברכה נתחבטו הפוסקים ראשונים ואחרונים להמציא תירוצים למה היתה כזאת כגון על שמועת כלי זמר ושיר וכדומה. וא\"כ מה זאת שלולה. מנין שמברכין על הרי\"ח. למה לא יברכו כיון דהוא הנאת עוה\"ז. אבל הענין הוא דהנה ע\"י חטא אדה\"ר נתערב בכל דבר טוב ורע. ומן הצורך לאדם לברר מכל דבר הטוב מן הרע. וניתקן ברכה לכל דבר וע\"י הברכ' מבררים הטוב לחלקו ית\"ש. דהיינו שנעשה מהנא' ההיא דם ובשר על האדם וילך בכח האכיל' ההוא לתור' ולמצות והמותרות היא הרע נדחה מן הגוף. והנה כל החושים נזכרו אצל חטא האדם. ותרא האשה וכו' ותקח וכו' ותאכל וכו' ותתן. ויאכל וישמעו. ויאמר וכו' אבל חיש הריח לא נזכר. הנה נרא' כי חוש הריח לא נפגם כ\"כ בחטא אדם כמו שארי החושים. וכיון שהוא כן. הנה יש סברא שלא לברך על הריח. אבל להיות שאעפ\"כ הגוף נתגשם בחטא אדם ע\"כ הצריכו להביא ראי' ע\"ז מן המקר' כל הנשמה וכו': " + ], + [ + "טעם. שאין מברכין ברכה אחרונה על הריח. משום דהנאה מועטת הוא שנפסק מיד ודומה למאכל שנתעכל במעיו. רש\"י נדה דף כ\"ב. ועי' מ\"א סי' רי\"ו ס\"ק א' דמה\"ט אין מברכין עליו שהחיינו. עוד טעם. דאין מברכין אלא על דבר שהגוף נהנה ממנו. כל בו*כתב בשכנה\"ג בשם הרב מהר\"י אבולעפי\"א שאין לברך ברכה אחרונ' על שתיית הקאוו\"י שמחמת חומה רגילים לשתותה לאט לאט ושוהין מתחלת השתיה עד סופה טפי מרביעית ע\"כ. ואנשי מעשה מניחין אותה שיצנן ואח\"כ שותין אותה ומברכין. כי כיון שהוא קצת מצונן יכול לשתות רביעית בלא הפסק בכדי שתיית רביעית ושפיר מברך ברכ' אחרונ'. באר היטב סי' ר\"ד ס\"ק י\"ב בשם יד אהרן ועי' שערי תשוב' שם: ", + "קונטרס אחרון
שנתעכל במעיו. ומטעם זה תקנו על פחות מכזית ברכה ראשונה ולא ברכה אחרונה. כיון ששיעור הברכה בברהמ\"ז וכל שאר הנאת מאכל עד שיתחיל להתעכל ובפחות מכזית מיד נתעכל. מהר\"ם שי\"ף בדרושים. ועי' קונ\"א בהשמטה לסעי' תתרע\"ג.", + "שהגוף נהנה ממנו. אם אוכל או שותה איזה דבר לרפואה אומר. יהי רצון מלפניך ה' אלהי שיהא עסק זה לי לרפואה בתוך חולי עמך ישראל כי רופא חנם אתה. מ\"א סי' ר\"ל סק\"ו. ואם הדבר הוא שנהנה ממנו יברך ויטעום ואח\"כ יאמר יה\"ר.", + "על שתיית הקאוו\"י. כשבא לשתות קאוו\"י או טע\"ה טוב לברך על הצוקר וכיוצא שברכתו שהכל ולכוון ג\"כ על הקאוו\"י או על הטע\"ה מטעם די\"א לברך עליהם בפה\"א וי\"א בפה\"ע וי\"א שהכל. עי' באה\"ט סי' ר\"ב ס\"ק י\"ט. ע\"כ טוב לברך על הצוקער בתחלה. ארחות חיים סימן ר\"ד בשם ס' כף החיים:
ובס' הדרת קודש שם כ' ע\"ז ולא ידעתי מה הועילו חכמים בתקנתן דסוף סוף אינו יברך רק שהכל ואדרבא כשישכח לכוון בפירוש לפטור הקאווע יהי' יותר סברא לברך ברכה הראוי' לו להנך פוסקים עכ\"ל. וראיתי רבים נהגו שטובלין הצוקער בהקאווע או בהטע\"ה ומברכין על הצוקער שהכל ויפה הם עושים:", + "ואנשי מעשה מניחין אותו שיצטנן. ובס' א\"ח סי' ר\"ד אות ה' בהגהות כ' וז\"ל בדין שתיית קאווע וטע\"ה רותח מצאתי בתשו' פמ\"א ח\"ב סי' כ\"ז ומוצל מאש סי' ט\"ז שהוכיחו לברך בנ\"ר. וכן נהגו הגאון בעל שו\"מ והגאון בעל מנחת חינוך והוא הוסיף שלדעתו אם שתהו פושרין שהוא שלא כדרך שתייתו אין לברך בנ\"ר ע\"ש ועי' משנה למלך הלכות ברכות פ\"ג:
ועי' הלק\"ט ח\"א סי' ט' כתב המני\"ח כיון די\"א דשיעור שתייה כשיעור אכילה. עיין סימן תרי\"ב סעיף י'. ואי אפשר שישהה בו האדם מגמיעה לגמיעה שיעור אכילת ד' ביצים ע\"כ צריך לברך ברכה אחרונה על הקאווע. ובפרט דלתלמידי הר\"י מברכין לבסוף אף שאין שם שיעור ע\"כ. ובד\"ח כתב ג\"כ דצירוף שתייה כשיעור אכילת פרס וכתב ואף שיש חולקין ספק ברכות להקל ע\"ש:" + ], + [ + "טעם. שלא תקנו ברכה על שמיעת קול שיר כמו שתקנו על הריח ועל שמיעת בשורות טובות. לפי שכל ההנאות נשאר רושם התועלת בגוף אף משיעבור זמן הפעולה. אבל השיר משמח בשעת שמועה ברוחני ומשיעבור לא ישאר תועלת גשמי וה\"ל כדבר שאין בו ממש דמש\"ה ריח שאין בו עיקר אין מברך עליו. הלכות קטנות. ח\"ש סי' ק\"ס:*ובספר מחזה אברהם (בראשית) כתב. טעם. שאין מברכין בברכת השחר על כח חוש השמיעה כמו שמברכין ברכת פוקח עורים על כח הראיה. לפי שע\"י ששמע אדם הראשון ז\"ל לאשתו יצא מזה תקלה לכל העולם וכיון שנצמח תקלה ע\"י כח השמיעה אין ראוי לברך ע\"ז. וזה שכתב רש\"י ז\"ל וישמע אברם לקול שרי. לקול רוה\"ק שבה. כי לכאור' קשה על אברהם אע\"ה שישמע לקול אשתו. והא כבר ראה וידע התקלה הנצמח ע\"י שמיעה לאשה כנ\"ל. לזה כוונת רש\"י לקול רוה\"ק שבה בבחי' שכינ' מדברת וכו' ולא הי' הקול שלה ע\"ש: " + ], + [ + "טעם. שאין מברכין על מצות כבוד אב ואם. משום דאפשר למעקריה לעשה שהאב שמחל על כבודו כבודו מחול כאותה שאמרו פרק אלו נערות. שיורי ברכה סי' ר\"מ אות א' בשם הרשב\"א:" + ], + [ + "טעם. שאין מברכין על בדיקת הסכין. שמא ימלך ולא ישחוט. באר היטב סימן י\"ח סק\"ו:" + ], + [ + "טעם. שא\"צ לברך על מצות בדיקה כשבודקין את הריאה. משום שאם ימצא טריפה ופורש מלאכול מקיים הלאו והבדיקה שלא לפגוע בלאו ואין מברכין על הלאוין. ומאי שמברכין על העריות. אגב עשה דקידושין. ומה\"ט מברכין על הטבילה ולא על הגעלה. משום שהטבילה מצות עשה והגעלה מצות ל\"ת שלא לאכול נבילות. עיין ראש אפרים סי' ל\"ט ס\"ק י\"ט:*ועי' א\"א סימן ח' בשם ת' הרמב\"ן סי' קפ\"ט דהא דאין מברכין על כל המצות. דכל מצוה שאין בה מעשה כגין שמיטת כספים וכ\"ד שנמסרו לב\"ד. וכן דברים התלוים בדעת אחרים כגון צדקה וכדומה וכן מצוה הבאה ע\"י עביר' כגין השבת גזל ורבית. אין מברכין עליהם. ובמתנות כהונה נמי לא דמשלחן גביה זכו. משא\"כ פדיון הבן והפרשת תרומה שאין מברך אנתינה אלא אהפרשה. וכן אין מברכין על כל מצוה שאין בעצמה מצוה. כחליצה ויבום דהמצוה הוא פריה ורביה אלא דמצות אלו מסתעפים ממנה. וכן מיתות ב\"ד נמי לא לפי שאין הקב\"ה חפץ במיתות רשעים ומה\"ט נמי א'מ על מים אחרונים הבאה משום מלח סדומית ואין לברך אפורעניות:
ועי' רוקח אות שס\"ו. הטעם. שאין מברכין על הבדיקה. כי נשחטה בחזקת היתר עומדת. אבל בחייה אסורה צריך לברך על השחיט'. " + ], + [ + "טעם. מה שאין נזהרין בברכה הרואה לחבירו לאחר שלשים יום שחביב עליו הרבה ושמח בראייתו לברך שהחיינו. מפני שחביריו כאלו הם מעוטים. אכן לאחיו ולאחותו וכ\"ש לבנו ובתו או אביו ואמו דמסתמא חביבין עליו ביותר הוי חיוב גמור לברך*ועי' באר היטב סימן רכ\"ה בשם הלק\"ט דאם בתוך למ\"ד קבל ממני כתב אפ\"ה מברך שהחיינו. אבל מחיה המתים לא יאמר אם קיבל ממנו כתב בתוך י\"ב חידש. ובס' אשל אברהם סי' ר\"ל כתב דנשתקע מלברך שהחיינו והטוב ומטיב על ראייתם זה עם זה וטוב רק בהרהור או בלשון חול:
ובלוח ברכת הנהנין מהתניא אות ל' כתב דברכת שהחיינו לא תקנו אלא בדרך רשות שאם רצה ולברך רשאי ואינה לבטלה. ומזה נתפשט שרבים מקילים בכל הברכות כיוצא באלו וטועים הם שלא אמרו אלא בברכת שהחיינו לבדה ואף בזאת הברכ' אין להקל.
ועי' פמ\"ג סי' כ\"ב שכתב כלל בזה שהחיינו אין מברך אלא או שיש לי שמחה אע\"פ שאין מזמן לזמן מברך על שמחת הלב שהחיה ד' אותו וקנה. ומש\"ה כלים חדשים מברך כמ\"ש בסימן רכ\"ג ומצות אעפ\"י שהן גזירת מלך ואין לו שמחה כ\"כ כל שהוא מזמן לזמן מברך שהחיינו שהחיה ד' אותו לזמן הזה:
ובספר אבודרהם כתב דכל ברכות הראיי' אינו מברך אלא משלשים לשלשים יום שהם חדוש אצלו ע\"ש. אבל אם חזר וראה אותו דבר בתוך ל' יום אינו חוזר ומברך שאינו חדוש לו. לבוש סי' רכ\"ד סעי' י\"ג: . ואם לא ראם תוך י\"ב חודש מברך. בא\"י אמ\"ה מחיה המתים. יוסף אומץ אות תנ\"א. ועיין לקוטים סעי' ס\"ג: ", + "קונטרס אחרון
וכ\"ש לבנו ובתו. ובספר ארחות חיים סי' רכ\"ה אות א' כתב. בשם ספר יפל\"ל ח\"ב בקונ\"א דאין לאדם נכבד לברך שהחיינו אפי' על אשתו ואפי' על בתו לא נהגו לברך. ועי' בראב\"ע פ' יתרו בפסוק ויצא משה לקראת חותנו:", + "חידוש לו. ובתשובת הרא\"ש כלל ד' סי' ד' כתב דברכה שמברכים ברוך שעשה הים הגדול הוא על ים אוקינוס ולא על הים הגדול שלנו שעוברים בו לארץ ישראל ולמצרים וכתב ראי' לדבריו ע\"ש:" + ], + [ + "טעם. שאין מברכין על עשיית דין. אע\"ג דמצות עשה הוא דכתיב ושפטתם צדק. משום דדילמא לא מקבלו בעלי דינין ההוא דינא עלייהו אי נמי מחלו להדדי מאי דתבעי ומיעקר ליה עשה וליתיה כלל. אבודרהם:*והוא הדין לעזיבה ופריקה ושלוח עבדים והענקתן ועמידה בפני הרב. ומורא וכבוד אב ואם והלואת אביון. והשבת אבדה ונתינת מעשר עני. ומי שמשמח גר ויתום ואלמנה. ובקור חולים. ונחמת אבלים. ונתינת נבלה לגר. ומכירתה לנברי לא מברכינן עלייהו. משום דתלוי בדעת אחרים ומחלי ליה ומיעקר ליה עשה. ועל ארבעה ועשרים מתנות נמי אין מברכין על נתינתן לכהן. משום דלא יהיב ליה ישראל לכהן מדידיה כלום דליברך לתת לכהן. אלא דרחמנא הוא דיהיב להו לכהנים. דכהנים משלחן גבוה קא זכו. אכל פדיון הבן וה\"ה לפדיון פטר חמור שמברך על פדיונו ולא על נתינתו. כמו שהוא מברך על הפרשת תרומות ומעשרות והפרשת חלה. כי אזהריה רחמנא עלייהו. שם: " + ], + [ + "טעם. שאין מברכין על השבת גזלה ורבית. ועזיבת לקט שכחה ופאה לפי שהיא מצוה הבאה בעבירה. דכתיב וכרמך לא תעולל וגו' ואם לקטת לעני ולגר תעזוב אותם. ואם לא לקט ולא כלה אלא עזב מעיקרא דלית בהו עבירה לא מברכינן עליהו משום דלית בהו מעשה. אי נמי משום דמחלו עניים גבי' ועקרי לי' לעשה. וכגון השבת העבוט דכתיב לא תבוא אל ביתו לעבוט ואם באת לביתו ונטלת עבוטו השב תשיב לו את העבוט. שם:*וכן עריפת פטר חמור. תפדה בשה ואם לא תפדה וערפתו. וכן שריפת נותר. לא תותירו והנותר ממנו אינו מכרכין. לפי שהוא מצוה הבאה בעבירה. וכן אין מברכין על החליצה. דקא עבר על מצות עשה דיבום. וכן אין מכרכין על הגירושין. דשנאי המשלה. ואית בה עבירה. ושלוח הקן. נמי מצוה הבאה בעבירה היא. דכתיכ לא תקח האם על הבנים. ואם לקחת שלח תשלח. שם. ומי שעושה מעקה צריך לברך אעפ\"י שכתוב בו ולא תשים דמים בביתך. שם בשם הלכות פסוקות:
וברקח סי' שס\"ו כתב וז\"ל כל המצות שהן חקות וגזירה צריך לברך שילוח הקן וראשית הגז ושאר מתנות כהונה. ירוש' בפרק כיצד מכרכין גבי קידוש ואפר חטאת ולהזות כל המצות טעונין ברכה. אבל כל דבר שגם בני נח הוזהרו עליו [הערת המדפיס: ז' מצות בני נח רמוזות באותיות א\"ב. דהיינו. א'. אבר מן החי. ב' ברבת ה'. ג'. גזל. ד'. דינין. ה'. הרג. ו'. וסת ע\"ז כנדה. ז'. זנות. דבש לפי להגאון הקדוש חיד\"א זצוק\"ל מערכת ז' אות ד':] כגון גזל גניכה וחמס והוענשו יד עני לא החזיקו וצדקה ולוייה ולקט ושכחה ופיאה והידור זקן שאם מצוים חייב אין צריך לברך. וכן עשיית מעקה. ודינים ותיקון העניים ומשקלות ומידות אין צריך לברך. שהברכה וצונו ולא את הגוים. ואם הי' עניים. חציים הי' מפרישים חלקם לבעלי בתים ועניים אחרים. אין מצווין ואין צריך לברך. אבל תרומה וראשית הגז ומתנות שצריך להפריש מברך ע\"ש: " + ], + [ + "טעם. שאין מברכין על השמטת כספים וקרקעות. מפני שאין בהם מעשה. שם:" + ], + [ + "טעם. שאין מברכין על הוכחת חבירו. דהא אמרינן תמה אני אם יש בדור הזה מי שראוי להוכיח ומי שמקבל תוכחה. שם:" + ], + [ + "טעם. שהרואה חמה בתקופתה והוא מכ\"ח שנה לכ\"ח שנה והתקופם בתחלת ליל ד' כשרואה אותה ביום ד' בבוקר מברך בא\"י אמ\"ה עושה מעשה בראשית. מפני שאז היא עומדת בנקודה שהיתה עומדת בתחלת התלותה ברקיע במעשה בראשית שבד' נתלו המאורות*וקודם הברכה יש לומר המזמור הללויה הללו את ה' מן השמים וגו' ואח\"כ אומרים הברכה: ברוך אתה יי אלהינו מלך העולם עושה מעשה בראשית: ואח\"כ אל אדון וכו' עד וחיות הקודש ואח\"כ מזמור השמים מספרים כבוד אל וגו' ואח\"כ המזמור שיר למעלות אשא וגו' ואח\"כ יאמר תפילה זו. יהי רצון מלפניך ה' אלהינו ואלהי אבותינו כמו שהחייתנו וקיימתנו והגעתנו לזמן הזה לברך ברכה זאת כן תחיינו ותקיימנו ותזכנו לברכה בתקופות החמה האחרות הבאות עלינו לשלום שמחים בבנין עירך וששים בעבודתך ותזכנו לראות פני משיחך ויתקיים בנו מקרא שכתוב ע\"י נביאך כאמור והיה אור הלבנה כאור ההמה ואור החמה יהיה שבעתים כאור שבעת הימים ביום חבש ה' את שבר עמו ומחץ מכתו ירפא במהרה בימינו אמן סלה. עלינו. קדיש. כרם שלמה בשם הגאון בעל חת\"ס ז\"ל. ועי' קיצור שלחן ערוך בסופו. וטעם. שנקרא מחזור. משום שחוזר חלילה. דכל תחלת המחזור חוזר גלגל החמה אל מקום אשר נתלה שם בבריאת עולם דהמאורות נתלו בבריאת עולם ברביעי. מהרי\"ל: . לבוש סי' רכ\"ט ופ\"מ שם ס\"ק ה'. כתב מ\"א דאם לא בירך עד אחר ג' שעות לא יברך שכבר עברה אז ממקומה ע\"כ. ופ\"מ שם כתב דעד חצות יברך בלא שם ומלכות ע\"ש:*ועי' בשערי תשובה סי' רכ\"ט בשם פמ\"א דאף שמכסים עננים ואין רואים גוף השמש יש לברך אף בשם ומלכות כיון שעיקר הברכה שזכינו לראות שהיא בנקודה הראשונה שבשעה שנתלו המאורות ושמשא אכ\"ע ניחא ואע\"פ שעננים מכסים אנו יודעים שהיא בנקודה הראשונה ראוי לברך בבוקר וכן אירע בניסן תפ\"ט והוריתי לברך עכ\"פ בלא שם ומלכות וסמכתי על הראב\"ד דכל הברכות דפרק הרואה בלא שם ומלכות. אבל לדינא נ\"ל לברך אף בשם ומלכות עכ\"ל (ועי' או\"ח סי' תכ\"ט סעי' א' ועי' רש\"י ברכות דף נ\"ט ע\"ב) ונראה שהרוצה לסמוך ולברך בשם ומלכות ימתין עד חצות ואין לו לברך בלא שם ומלכות כלל בבוקר שיש לחוש דלהראב\"ד יצא בזה ושוב ה\"ל ברכה לבטלה משא\"כ אם אינו מברך בבוקר כלל שפיר מברך אח\"כ בשם ומלכות כמו שאר הברכות כו'. ומי שחושש להמ\"א כשיגיע סמוך לג' שעות על היום ועדיין הוא מכוסה בעננים יש לו לברך בלא שם ומלכות וכמ\"ש הפמ\"א כו' והזריז לברך כשרואה הנץ החמה שפיר דמי לברך ביחיד מלאחר עד אחר התפלה לברכה בעשרה. ומוכח בר\"ה דף ל\"ב ע\"ב דטעם דזריזין מקדימין דחי לטעם דברוב עם ע\"ש. ובישועות יעקב שם ס\"ק ב' כתב וז\"ל דאם לא נראית החמה בתחלת היום ימתין עד חצות היום וכן עשה מעשה מר אבא הגאון החסיד בשנת תקמ\"ה ואני הקטן אחריו בשנת תקע\"ג פה לבוב ע\"ש: " + ], + [ + "טעם. שהרואה מלכי ישראל אומר ברוך כו' שחלק מכבודו כו' ועל מלכי אומות העולם מעכו\"ם אומר שנתן מכבודו כו'. משום שישראל הם חלק אלוה ודבקים בו לכן אומר שחלק. מ\"א סי' רכ\"ד סק\"ד:*ומצוה להשתדל לראות מלכים אפי' מלכי אומות. או\"ח שם סעי' ט'. בס\"ח אות תתק\"נ כתב שאם רואה פעם א' המלך אל יבטל יותר מלימודו לראותו אם לא שבא בחיל יותר ובכבוד גדול יותר ע\"ש. כתב מ\"א שם סק\"ג בשם ספר האשכול השמר לך לראות קניגנאות של עכו\"ם וה\"ה מחולתם או שום דבר שמחתם ואם תשמע קול עכו\"ם מחנגין ושמחים האנח ותצטער על חורבן ירושלים ותתפלל להקב\"ה עליה עכ\"ל. ובפרק קמא דע\"א איתא דאפילו ההולך לקניגנאות של ישראל הרי זה בכלל מושב לצים ע\"ש:
והיוצא ביומי ניסן וראה אילנות כו' כתב מחצית השקל סי' רכ\"ו אורחא דמילתא נקט שאז דרך ארצות החמים ללבלב האילנות וה\"ה בחודש אחר כל שרואה הלבלוב פעם הראשון מברך ע\"כ וכן כתב א\"ר וז\"ל וה\"ה אם רואה אילנות פורחות בחודש אדר מברך. והנזהר בברכה זו עליו נאמר ראה ריח בני כריח שדה אשר ברכו ה' ויתן לך ע\"ש:
ובספר זכור לאברהם ח\"ג אות ב' כתב דיתעצם מאד בכוונתו בברכה זו שהוא לתיקון הנשמות (שהם מגולגלות בעצי השדה והעשבים בזמן הזה ויבקש רחמים עליהם) ויהי' ב' אלנות ע\"ש. ואין לברך אלא על אילני מאכל. הלכות קטנות ח\"ש סי' כ\"ח:
כתב בספר ח\"א כלל ס\"ג ראיתי באיזה ספר שאין להגיד לחבירו שיש קשת מטעם מוציא דבה. ", + "קונטרס אחרון
ויתן לך. ואם לא ראה אילנות מלבלבין עד שכבר יש בהם פירות אבל אין ראוין עדיין לאכילה מ\"מ יברך אבל אם כבר גדלו הפירות עד שראוין לאכילה אין מברכין ברכה זו. ח\"א כלל ס\"ג:
ועי' מרדכי פ' כיצד מברכין דכתב בשם רבינו יוסף דה\"ה אם לא ראה עד כי גדלו הפירות שצריך לברך כך. ובספר מגיד תעלומה שם כתב דלפי דרכי המקובלים אין לברך רק ביומי ניסן. ואח\"כ יש להחמיר שלא לברך בשם ומלכות:" + ], + [ + "טעם. מה שאין אנו נוהגין לברך על אילנות טובות ובריות טובות שככה לו בעולמו. וכן אין אנו מברכין על כושי וננס ופיל וקוף משנה הבריות. משום דאין מברכין אלא בפעם ראשון שהשינוי גדול עליו כדאיתא בש\"ע סי' רכ\"ה וכבר כתב המ\"א בשם רדב\"ז גבי שהחיינו אם לא בירך באכילה ראשונה שוב אין מברך וה\"ה בכל הברכות דכמו דהתם הברכה הוא על השמחה וכבר עברה ה\"ה בכולם וכיון שאנו רגילין תמיד בזה אין לנו שינו גדול. ח\"א כלל ס\"ג:*עוד כתב שם סעי' ז' על בליצין שהם בלא רעם כלל רק מחמת חום שמעתי שאין זה ברקים הנזכרים בגמרא ואין מברכין עליו. ועל הברקים שמברכין כל זמן שלא נתפזרו העבים די לו בברכה א' ואם נתפזרו בין ברק לברק ובין רעם לרעם מברך עוד הפעם. סי' רכ\"ז: " + ], + [ + "טעם. שקורין לתפלה שאחר חצות תפלת מנחה. מפני שבשעה עשירית מן היום שנברא בו אדם הראשון חטא וזה לרוח היום ומתרגמינ' למנח יומא. אבודרהם: ועי' ליקוטים סעי' קי\"ז. קי\"ח. קי\"ט:", + "קונטרס אחרון
למנח יומא. בספר אזור אליהו (חיי) כתב על פסוק ויהי כאשר שמע עבד אברהם את דבריהם וישתחו ארצה. שמעתי בשם צדיק אחד דמה שאמר אליעזר ברוך ד' אלקי אדני אברהם התפלל בזה תפלת מנחה ואז הי' זמן מנחה שתיקן יצחק. לכך יש לומר דהשתחואה היתה בשביל תפלת מנחה שחייב לכרוע ע\"ש:" + ], + [ + "עוד טעם. דהנה תפלת שחרית צריך אדם להתפלל על זה שהחזיר לו הנשמה וגם עשה לו הש\"י כמה טובות היינו השמש המאיר ועוד כמה דברים ותפלת ערבית גם כן מחויבים אנו להתפלל על מה שאנו נותנים להשם יתברך הנשמה בפקדון ומאמינים שהבורא ברוך הוא הנאמן בפקדונו בודאי יחזור לנו כרצונו אבל תפלת מנחה אין אנו מחויבים להתפלל רק שאנו מנדבים אותו ולכך נקרא לשון מנחה שהוא לשון נדבה. קדושת לוי פרשת חיי שרה:", + "קונטרס אחרון
בסדה\"י כתב וז\"ל יש מי שאינו אומר עלינו לשבח אחר תפלת מנחה מטעם לפי שאין ק\"ש בתפלת מנחה אין מקום לומר עלינו לשבח כי במקום שיחדנו שם אלהינו אנו משבחים אותו שאינו עוד מבלעדיו לאמת היחוד ולקיימו אבל במקום שאין יחיד בפועל אין מקום לזה השבת. אבל אין טעם הזה מספיק כי לא יגרע מפני שלא יחדנו שם אלהינו ית\"ש ביחוד ק\"ש הכתוב בתורה שלא ניחד אותו בענין אחר ולמה נמנע עצמנו מלומר השבח הגדול שמצינו מתוקן וטוב ויפה והלואי שיאמר האדם אותו כל היום כולו. אדרבא תועלת היא לו וקבלת עול מלכותו ולבקש יראתו על פנינו לבלתי נחטא. הלכך טוב ויפה לאומרו ע\"ש. וכן כתב בש\"ע האריז\"ל שהוא שבח גדול עד אין קץ וצריך לאומרו אחר כל ג' תפילות היום. ועי' כלבו שצריך לאומרו מעומד. ועי' ליקוטים סעי' קע\"ט:
והרב הצדיק הקדוש מוהר\"ר מ\"מ מקאסוב זצוק\"ל הנהיג אשר תיכף אחר תפלת שחרית אומרים עלינו וגם אחר תפלת מוסף. כי קריאת התורה הוא הפסקה בין שחרית למוסף:
הר\"מ כשבא במנחה לבהכ\"נ סמוך לחשיכה היה מתפלל י\"ח ואח\"כ אמר תהלה לדוד כדי להתפלל עם הקהל בצבור. ואם כבר עבר זמן המנחה אין לומר אשרי הואיל והיום כלה שלא אמר ג\"פ אשרי אין לזה תשלומין. הגהות מנהגים בשם כתבי מהר\"מ. ועי' מ\"א סימן ק\"ח סק\"ה דמהזוהר משמע דמותר לאומרו שלא אדעת' דחובה:
כתב בספר מטה משה אות שע\"ז בשם נ\"י פרק כיצד הרגל דמי שלא התפלל בעוד שיש לו זמן להתפלל מפני שסבור שעדיין ישאר לו זמן אחר שיגמור אותו עסק שהוא מתעסק בו ובין כך ובין כך עברה לו השעה שאינו נקרא מזיד ופושע. אלא הרי הוא בכלל טעה ולא התפלל שמתפלל שתים א' לתשלומים:
ואם שכח להתפלל מעריב. למחרתו לאחר שהתפלל תפלת יוצר וש\"ע ברכות מתחיל אשרי ואח\"כ מתחיל ש\"ע עבור מעריב. תשב\"ץ סי' רכ\"ג:
ובשו\"ת ריב\"ש סי' ק\"מ כתב אם היו הצבור טרודים בדבר מצוה לקבורת המת ולא התפללו תפלת המנחה עד הלילה שהשלימו אותה אחר תפלת ערבית י\"ל אשרי קודם תפלת המנחה:
מי שבא לביהכ\"נ אחר שהתחילו הקהל להתפלל יתפלל הוא מנחה וק\"ש וברכותיה עד שומר עמו ישראל לעד. וברוך ה' לעולם אמן ואמן ויראו עינינו יאמר אחר התפלה כדי שיתפלל עם הציבור תפלת מעריב ואחר עלינו יאמר ברוך ה' לעולם אמן ואמן. קיצור של\"ה בשם המ\"א." + ], + [ + "טעם. שמשש שעות ומחצה ולמעלה נקראת מנחה גדולה. כי הן עוד היום גדול. ועוד שעמה מרובין בערבי פסחים. (כי משעה זו דוקא מצותיה בערבי פסח) שחל להיות בע\"ש. ועוד שכתר מלכו של עולם באותו פרק הולך וגדול בשחיטת פסחים. וטעם. שמתשע שעות ומחצה ולמעלה נקראת מנחה קטנה. לפי שעל תמיד של שחר הושלמו הקרבנות כולם. ותמיד של בין הערבים קרב יחידי. אלפסי זוטא להרמ\"ע ז\"ל ברכות פ\"ד. ועי' שערי תשובה סימן קי\"ט סק\"ג בשם הזוהר שאין לומר תפלה על מזונות בתפלת המנחה ע\"ש:", + "קונטרס אחרון
מנחה קטנה. תפלת המנחה תקנו נגד תמיד של בין הערבים וזמן שחיטתו כשר אחר חצות היום ומ\"מ עיקר הקרבתו הי' בט' ומחצה ולכן זמן תפלת מנחה לכתחלה מט' שעות ומחצה ולמעלה והרוצה לאכול או לעשות מלאכה ויש לחוש שמא ישכח להתפלל מותר לכתחלה להתפלל מנחה גדולה והוא מששה שעות ומחצה*מה שכתבו רז\"ל זמן מנחה גדולה משש ומחצה. זהו משום חסרון בקיאות. שלא יבואו להתפלל מנחה בצהרים. כי עד חצי שבע חמה בראש כל אדם. לכן חצי שעה זו בלבד אינה ראויה לא לתפילת שחרית שכבר עברה ולא לתפלת מנחה משום גזירה. יעב\"ץ: ונמשך זמנה לכתחלה עד שעה ורביע קודם הלילה ובדיעבד או בשעת הדחק מותר להתפלל עד סמוך לצאת הכוכבים דאע\"ג דבעיר נראה שהוא כמעט לילה הדבר ידוע שבשדה עדיין הוא יום רק מחמת גובה הבתים נראה כלילה (ח\"א כלל ל\"ג סעי' א'):
ובסידור יעב\"ץ כתב דמה שאמז\"ל צלותא דאברהם מכי משחרי כותלי (הוא מתחלת שעה שביעית) אע\"פ שיצחק תיקן תפלת המנחה. משום שיצחק תיקן אותה תפלת חובה במנחה קטנה שהיא מדתו שעתא דדינא אבל אברהם מתפלל נדבה מנחה גדולה שעדיין הוא עת רחמים. ומכאן סמכו לתפלת מנחה גדולה וקטנה:
וידוע אברהם נקרא האדם הגדול וגדולה הוא מדתו. ע\"כ אם השעה דחוקה כגון שי\"ל לילך לדרך בשיירא שלא ימתינו עליו להתפלל מעומד יכול להתפלל מתחלת שבע. אבל שלא מדוחק או אפי' להתפלל בעשרה אעפ\"י שלא יוכל לקבצן אח\"כ אינו רשאי להקדים להתפלל מנחה בצבור קודם חצי שבע שלא לעקור תקנת חז\"ל ע\"ש:" + ], + [ + "טעם. שנקרא התחלת הלילה ערב. כי אז מתעוררים הס\"א הנמשכים מערב רב. אור צדיקים: " + ], + [ + "טעם. שלא התקין יעקב תפלת ערבית עד עכשיו. עפ\"י מה דאיתא שבת דף י\"א דת\"ח שתורתן אומנותן א\"צ להפסיק מד\"ת לתפלה. ולכך עד עכשיו הי' יושב בבה\"מ של שם ועבר גם בלילה לא נתן שינה לעיניו והי' תורתו אמונתו כדאי' במדרש לא הי' צריך להפסיק לתפלה. אבל במקום ההוא שהי' בא בדרך ולא הי' עוסק בד\"ת ולכך ויפגע במקום. התקין תפלת ערבית. מעשה רוקח.*ובספר דברי שאול פ' ויצא כתב דבאמת לא רצה יעקב לתקן תפלה אחרת כלל בפרט בעת ההוא שהיה בדרך ולבו טרוד. רק חשב יעקב להתפלל מנחה. רק שכיון שהשקיע הקב\"ה שם בעת ההוא החמה שלא בעונתה. א\"כ כבר לא הי' לו מקום להתפלל מנחה בעת ההוא והי' תפלת ערבית. ולכך תפלת ערבית אינה חובה רק רשות. דבאמת הוא לא תיקן לשם ערבית רק שממילא נעשה תפלת ערבית שהרי הקב\"ה השקיע את החמה והי' ערב ושפיר אינו חובה אלא רשות. ותירץ בזה קושית התוספת ברכות דף כ\"ו ע\"ב בד\"ה יעקב והוכיחו מזה דמותר להתפלל ערבית בעוד יום ע\"ש דבאמת הוא רצה להתפלל מנחה ורק שכיון שהקב\"ה רצה שילין שם השקיע החמה שלא בעונתה א\"כ נעשה תפלת ערבית: ועי' ליקוטים סעיף ג' בהשמטות בד\"ה בס' מצודות דוד:", + "קונטרס אחרון
קורא ק\"ש ומתפלל. כתב מ\"א סי' רל\"ב סק\"ח בשם מהרי\"ו וז\"ל מי שלא התפלל ערבית עם הצבור אסור במלאכה ובלימוד עד שיתפלל. אבל בשחרית כיון שהציבור מתפללין לא חיישינן שמא יפשע ומה\"ט נהגו לאכול אחר זמן מנחה קטנה (מט' שעות ומחצה ולמעלה) כיון דעכשיו נוהגים להתפלל מנחה בציבור שרי דלא חיישינן שמא יפשע. ועוד דהשמש מזכיר וקורא לביהכ\"נ. אבל במקום שאין מנין אסור ללמוד בשחרית וכ\"ש מנחה קודם שיתפלל ע\"כ. ועי' מחצית השקל שם. ועי' רמ\"א שם סעי' ב' דבסעודה גדולה (דהיינו סעודת נשואין או מילה) יש להחמיר אפי' סמוך למנחה גדולה (דהיינו ו' שעות ומחצה) ומ\"א שם ס\"ק ע\"ז כתב בשם הב\"ח וז\"ל כשיש חתונה בשבת (ונראה דה\"ה מילה) ולא יצאו מבהכ\"נ עד אחר חצות יתפללו מנחה בציבור ואח\"כ יאכלו דסעודת נשואין הוי ס\"ג. אבל סעודת שבת בביתו לא מקרי ס\"ג ע\"ש. ועיין סימן רל\"ג העי' א' ומ\"א שם. ועי' ליקוטים סעיף קע\"ד:
ובספר תרומת הדשן סי' א' כתב מה שבאיזה מקומות נוהגין בימים ארוכים בימי הקיץ לקרות ק\"ש של ערבית ולהתפלל איזה שעות לפני צאת הכוכבים. י\"ל שהמנהג נשתרבב ע\"י תשות כח שירדה לעולם ורוב ההמון תאבים ורעבים לאכול בעוד יום גדול בימים ארוכים ואם הי' אוכלים קודם מנחה היו שוהים באכילה ושתיה ולא יצאו כלל לביהכ\"נ ומתוך כך לא הי' כח לת\"ח לפרוע ההמון עם מלהתפלל תפלת ערבית ולקרוא את שמע בעוד היום גדול:
וכתב שם ושמעתי בישיבה מפי אחד מהגדולים ששמע וקבל כי בימי הקדמונים בקרימ\"ש התפללו ערבית וקראו את שמע בע\"ש בעוד היום גדול כל כך שהיה רב העיר שהי' מהגדולים הקדמונים הוא וכל טובי הקהל עמו הלכו לטייל אחר אכילה של סעודת שבת על שפת הנהר דונא\"י והי' חוזרין לבתיהם קודם הלילה. גם נמצא כתוב בשם א' מהגדולים שהורה להתפלל ערבית ולקרא את שמע בעוד היום גדול מאד לצורך סעודת נשואין:
ובזוהר חי (בחקתי) כתב שרבינו הקדוש מוהר\"ר אלימלך לא הי' מדבר שום דיבור אחר מעריב עד אחר השינה:" + ], + [ + "טעם. שמסיר הטלית מעל הראש בשעת מעריב. כדי שלא אתו למטעי לומר שיש מצוה ודאי בציצית בלילה. אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' כ\"א. ועי' מ\"א סי' י\"ח סק\"א ופ\"מ שם:*כתב הפרישה סי' רל\"ד בשם הריב\"ש שאם שכח לחתפלל מנחה נכון לומר אשרי אחר תפלת ערבית קודם מנחה שהוא תשלומין לתפלת המנחה כדי שיהא בזה היכר שהתפלה הוא תשלומין לתפלת המנחה ואין בזה משום עבר יומו כמו שאין כך בתפלה עצמה ע\"ש. ועי' סעי' רל\"ג בהשמטות בד\"ה הר\"מ: " + ], + [ + "טעם. שנהגו בקצת מקומות לומר שיר המעלות הנה ברכו כו' קודם ערבית. ע\"פ מ\"ש בברכות דף ה' אנא אם הי' רגיל לקרות קורא ואם רגיל לשנות שונה ואח\"כ קורא ק\"ש ומתפלל וה\"ט כדי לעמוד בתפלה מתוך ד\"ת ובחרו במזמור זה דכתיב בי' העומדים בבית ה' בלילות. ומה\"ט אם מתפללים מנחה ומעריב סמוכים אין לומר המזמור כיון שהתפלל מקודם וקודם תפלת המנחה אמר אשרי דהוי כמו ד\"ת והם סמוכים זה לזה תו א\"צ. א\"ר סימן נ\"ד סק\"ד וסי' רל\"ז סק\"ד. ועי' מחצית השקל שם ס\"ק א':*ובספר התניא סי' ס' כתב וז\"ל מה שנוהגין בני העולם להתפלל תפלת ערבית ולקרוא קריאת שמע קודם צאת הכוכבים אין ראוי לעשות כן ושלא כדין הן עושין. ומי שיש בידו למחות ימחה וישא ברכה שלא מצינו עונה של קריאת שמע אלא משעת צאת הכוכבים. וכן פסק רבינו יצחק אלפס\"י ז\"ל וגם ר' ישעי' ז\"ל כתב דמצות קריאת שמע משעת צאת הכוכבים ואין לנו לקרות את שמע בברכותיה קודם זמנה ולעשות ברכה לבטלה ולסמוך על קריאת המטה בלא ברכה שלא נתקנה אלא בעבור המזיקים כו' אלא הנכון הוא לאחר עד צאת הכוכבים ולקרות ק\"ש בברכותיה ולהתפלל כו' ע\"ש: " + ], + [ + "טעם. שאומרים והוא רחום בתפלת ערבית. לפי שהפושעים הם לוקים בין מנחה למעריב ואומר על המלקות שלש פעמים והוא רחום ע\"כ מכריז החזן והוא רחום יכפר עון. ספר המנהיג:" + ], + [ + "עוד טעם. לפי שאין במעריב קרבן לכפר העון אבל ביוצר ובמנחה שיש הקרבת תמידין שהן מכפרין א\"צ לאומרו. פרדס סי' ב' בשם ר' אליעזר הגדול:", + "קונטרס אחרון
קרבן לכפר העון. בספר קב הישר פרק ע' כתב תפלת ערבית תקנו כנגד איברים ופדרים שלא נתעכלו ע\"ג המזבח ונתפקעו מע\"ג המזבח הזהיר התירה לכהנים להחזיר האברים ופדרים ע\"ג המזבח ולכן היה האש של מזבח תיקד כל הלילה. והענין הוא מבואר בזוהר פ' תרומה כי העשן של כל הקרבנות הי' עולה במישור משא\"כ העשן של אברים ופדרים שפקעו מע\"ג המזבח וכשחוזרין ומעלין אותן ע\"ג המזבח מבערב הי' העשן מתעקם והולך לצד צפון אשר שם דירת הס\"א ומן העשן ההוא הם יונקים ולא יוכלו לקטרג על ישראל. וכנגד זה תקנו תפלת ערבית באשר כתות הנזכרים יוצאים מערב רב וע\"כ נקראת תפלת ערב להתיש כח הנזכרים וצריך האדם לכוין היטב בתפלת ערבית כדי להתיש כח הס\"א הנ\"ל כו' ע\"ש:" + ], + [ + "טעם. שאומרים ברוך ה' לעולם אמן ואמן בתפלת ערבית. לפי שבימים הראשונים היו בתי כנסיות שלהם בשדות והיו יראים להתעכב שם עד אחר תפלת ערבית ותקנו לומר פסוקים אלו שיש בהם שמונה עשרה הזכרות כנגד י\"ח ברכות של שמונה עשרה ותקנו אחריהם יראו עינינו ונפטרים בקדיש. והשתא נמי שמתפללין ערבית בבה\"כ לא נתבטל המנהג הראשון. טור סי' רל\"ו. ועי' תוס' ברכות דף ד' ע\"ב בד\"ה אר\"י:" + ], + [ + "עוד טעם. משום שגזרו שמד על ישראל שלא יתפללו תפלת ערבית תקנו לומר י\"ח הזכרות כנגד שמונה עשרה ברכות של י\"ח ואע\"פ שבטל השמד לא בטלה התקנה תדע כי בליל שבת אין אומרים אותו מפני שאין מתפללין שמונה עשרה. אבודרהם:" + ], + [ + "טעם. שתפלת ערבית אין הש\"ץ חוזר ואומר. לפי שהוא רשות. ומזה הטעם. אומרים קדיש להפסיק בין גאולה לתפלה. להורות דערבית א\"צ סמיכה וכן הקדיש שבין המפטיר לשבעה קרואים. להורות שאין ממנין הקרואין ואף כי קיי\"ל דעולה למנין ז'. מטה משה אות שפ\"ח:*ובספר התניא סי' ט' כתב וז\"ל מה שאמרו רבותינו ז\"ל תפלת ערבית רשות מצאתי בשם רבינו שלמה דוק' בתפל' לבדה קאמר ולא בקריאת שמע דקריאת שמע בברכותיה חובה היא מדאוריית' כדכתיב בשכבך ובקומך. ועל זה הטעם הוסיפו ראשי ישיבות שבבבל לומר הפסוקין ברוך ד' לעולם אמן ואמן וחותמין בא\"י מלך אל חי לעד וקיים לנצח. להודיע שהוא רשות. (ונראה לי דמזה הטעם מסיר הש\"ץ הטלית מעל הראש בשעת מעריב להודיע שהוא רשות) ואין צריך לסמוך גאולה לתפל' וקבעו כנגד התפלה הפסוקים האלו עם החתימ' שיש בהן י\"ח אזכרות כנגד י\"ח ברכות ושלחום לאנשי כנסת הגדול' וקבעום. ולכך אומרים קדיש כלומר זו היא השלמת התפל'. והרוצה ליפטר נפטר והולך לו. והאידנא שוויה לכל עלמא לתפלת ערבית חובה. וצריך לסמוך גאולה של ערבית לתפל' של ערבית. דאמר ר' יוחנן איזהו בן עולם הבא זה הסומך גאולה של ערבית לתפלה של ערבית ואע\"פ שמפסיקין בהשכיבנו ובפסוקים כגאולה אריכתא דמיא ולית לן בה ע\"ש: ", + "קונטרס אחרון
לפי שהוא רשות. לפיכך לא יברך הברכות לבטלה שאין כאן אדם שנתחייב בהן שיתפללו כדי להוציאו ידי חובתו. כלבו. בספר אשל אברהם סי' ס\"ו כתב דבברכת השומר ומלך בכבודו יש לענות בהוב\"ש*ובמדורא תניינא סי' נ\"ז כתב דכן בין גאולה דערבית לתפלת ערבית אומר בהוב\"ש וכן אומר ברכה שעל רעם רק באמצע פרק מן ברוך ה' כו' עד בכבודו שאחר גאולה דערבים מסתברא הו\"ל כפסד\"ז היטב ע\"ש. ועי' מ\"א סי' רל\"ג סק\"א דכתב וז\"ל דבין הפרקים דינן כמו בשחרית דדוקא בין גאולה לתפלה יש מקילין משוה דתפלת ערבית רשות אבל בין ק\"ש וברכותיה חובה לכ\"ע
בספר הגהות מהרצ\"א מוכח ממש\"כ בזוהר בראשית דף מ\"ח ע\"א כגון שומר עמו ישראל לעד אמן. דאחר סיום כל הברכות עונין אמן אחר ברכת עצמו ולאו דוקא אחר בונה ירושלים. ועיין בפוסקים:
ועל מה שכתב המ\"א סי' רל\"ו סק\"ד שהמלך בכבודו יקרא מלת תמיד למטה. ע\"י מחה\"ש שם בשם הפרישה שיקראנו למעלה ע\"ש. ובס' דברי שאול (איכה) פי' המלך בכבודו תמיד. היינו שבאמת שהמלך בכבודו תמיד ולא נגרע כביכול ממלכותו דבר, אבל אנחנו מבקשים שימלוך עלינו לעולם ועד ע\"כ: אם יש א' שלא התפלל מעריב יכול לעמוד בפני העמוד אם ט' שהתפללו ויאמר ברכו בקול רם וגם יאמר ברכה א' בקול רם ואפשר שגם קדיש יאמר קודם הש\"ע פמ\"ג סימן ס\"ט סק\"ג:" + ], + [ + "טעם. המנהג בכל ישראל לאפות לחמים לכבוד שבת. כדי שתטול האשה חלה שבע\"ש נברא אדם הראשון שהי' חלתו של עולם והיא קלקלה חלתו של עולם לכך לוקחת חלה לתקן את זה. ילקוט בראשית. עוד טעם. כדי לאכול פת ישראל. עי' מ\"א סי' רמ\"ב סק\"ד:", + "קונטרס אחרון
שהי' חלתו של עולם. בספר אספקלריא המאירה (בלק) כתב בשם מדרש מגורי האריז\"ל שמשה רבינו ע\"ה נקרא ראשית שנאמר וירא ראשית לו ותרומה נקרא' ראשית לומר לך שמשה רבע\"ה הוא הי' תרומתו של עולם כי תרומה שיעורה תרי ממאה וכמה שני הוי עלמא שית אלפי צא וחשוב לכל מאה שנה תרי ותמצאם ק\"כ שני חיי משה רבע\"ה לא פחות ולא יותר ע\"כ:", + "לכך לוקחת חלה לתקן את זה. בשעה שמפריש חלה יברך אקב\"ו להפריש חלה. ונוהגין ליטול כזית. מהרי\"ל לכתחלה צריך להפריש חלה מהעיסה ולא יסמוך להפריש אחר אפייה דכתיב ראשית עריסותיכם. ח\"י סי' תנ\"ז סק\"ה:
אין חייבין בחלה אלא ה' מיני תבואה ואלו הן. חיטין. שעורין. כוסמין. ושיבולת שועל. ושיפון היינו דגן. סי' שכ\"ד. שתי עיסות שאין בשום א' מהן שיעור חלה ויש בשתיהן ואין מקפיד על תערובתן. אם נוגעות זו בזה עד שנדבק כ\"כ שאם תנטל עיסה אחת ינטל מחברתה עמה מצטרפין וחייבין בחלה. וכן אפילו אם אין נדבקין זו בזו והם בכלי א' הכלי מצרפן לחיוב חלה. סימן שכ\"ה:
צירוף כלי צריך שלא יצא שום ככר או עיסה א' חוץ לדפני הכלי דאז אין הכלי מצרף לאותו ככר או אותה העיסה היוצאת חוץ לדפני הכלי. אם נתן את העיסות או את הככרות בטבלה שאין לה לבזבזין יניחנה במפה ויכסה המפה ג\"כ עליהם. ש\"ך שם סק\"ה בשם מהרי\"ל. ואם אין לו מפה גדולה כ\"כ יחבר ב' מפות או ג' שיתפור אותם באיזה מקומות ויכסה כולן במפה זו וגם יתחוב ראשי המפות תחתיהן כל מה דאפשר ויפריש מהם חלה. שערי ברכה שער ס\"א סעי' י\"ט וכתב שכן משמע פשטות לשון הש\"ע שם סעי' א':*ובענין צירוף להחלה בתיבה שחלוקה בינתים במחיצות שאם דופני התיבה מסביב גבוהים מהמחיצה שבינתים. וכן בשאפע אם דופנותיה רחבים מנסרים שבינתים מצרף יחד ואי לא לא. ואם ההבדל שבתוכה גבוה י\"ט בכל גווני אין מצטרפין. דעת תורה סי' נ\"ז ס\"ק ל\"ה. ונראה דאם למעלה נוגעים המצות או החלות בהדדי אע\"פ שההבדל שבתוכה גבוה י\"ט כל שדוכני התיבה מסביב גבוהים מהמחיצה שבינתים מצטרפין:
בד\"א שמצטרפין ע\"י נשיכה וצירוף כלי דוקא שהיו העיסות של אדם א' ואינו מקפיד על תערובתן אבל אם מקפיד כגון שהאחת פת קיבר והא' פת נקיה וכדומה אין מצטרפין. וכן אפילו בעיסה שאין סתם ב\"א מקפידין אם הוא מקפיד בפירוש שלא יתערבו זה עם זה אין מצטרפין סי' שכ\"ו:
אם יש שני עיסות ויש בכל עיסה כשיעור ורוצה להפריש מזו על זו או שאפה אותן פת ורוצה להפריש מא' על כולם א\"צ לא צירוף כלי ולא נגיעה. אלא כיון ששתיהן לפניו מפרישין מזה על זה. וזה מיקרי מן המוקף. ובזה אפי' אם הוא מקפיד עליהם שלא יתערבו כגון שהא' פת קיבר והב' פת נקיה או בא' יש כרכום ובשני אין בו כרכום רק אם הם של אדם א' מפרישין מא' על חבירו כשהן מוקפין. סי' שכ\"ה סעי' ב'. ואין מפרישין מא' על כולם רק עיסת שעורים וש\"ש מפרישין מזה על זה אבל שאר מינים אין מפרישין מזה על זה. סי' שכ\"ד.
צריך ליזהר שהבצק שלוקחין מהעיסה הגדולה ומשהין אותה שיהי' לשאור להחמיץ בה עיסה אחרת. שיקחו אותה קודם הפרשת חלה כי יש לחוש שמא יזדמן שיבוא השאור לידה בשעת הפרשת חלה מהעיסה ויהי' מן הפטור על החיוב. שם סעי' י\"א:
המנהג בקצת מקומות שנחתום ישראל עושה עיסה גדולה ובאות הנשים ולוקחות ממנו כ\"א כדי שיעור חלה וכל אחת לוקחת חלה מעיסה שלקחה מהנחתום. אם הנחתום יש לו מכירין שלוקחין ממנו תמיד. והם קונים על מנת כן שהם יפרישו חלה. הנה בודאי הוא מקנה להם בשעת גלגול העיסה לכל אחד חלקו וא\"א לו ליקח חלה מהעיסה דהוה כאינו שלו ובשעת חלוקה נוטל כ\"א חלקו ומפריש ומברך. עי' ט\"ז סי' שכ\"ו סק\"ב. ואם בחלק א' אין שם שיעור חלה תיטול חלה בלא ברכה. אבל אם אין לו מכירין צריך הנחתום ליטול חלה מכל העיסה ואסור לו לחלקם בלא נטילת חלה. שם:
ובספר יוסף דעת סי' שכ\"ו כתב דאשה ובתה יכולה כל אחת לקחת חלה מהעיסה לאחר שנאפה אף שנעשה כל העיסה ביחד מ\"מ כיון דדעת האשה מתחלה לקחת העיסה ולחלקה או בשעת לישה או בשעת אפייה כדי שיוכלו שתיהן לקחת חלה יכולין לחלק ולזכות כ\"א במצוה ע\"ש:
עיסה שנלושה במי פירות*יש ליזהר מללוש במי פירות שאינם משבעה משקים. אלא יערב עמהם א' משבעה משקים והם יין. דבש. שמן. חלב. טל. דם. מים. שם סעי' י'. וכתב הש\"ך שם סק\"י אע\"ג דפסק המתבר בסמוך דחייבת בחלה מ\"מ לא ידענו מה יעשה בחלתה כיון דלא הוכשרה לקבל טומאה. ואסור לשרוף חלה טהורה. ולאכלה ג\"כ א\"א כיון שהיא טהורה ואני רובן טמאים ויצטרך ליתנה לכהן קטן. הלכך לכתחלה אסור ללוש רק כשיערב בהן א' מז' משקין כדי שיוכל לשורפה:
ובמס' מכשירין פ\"ו מ\"ד כתב ר\"ע מברטנורה דז' משקין אלו מכשירין לפי שנא' בטומאת אוכלים (ויקרא י\"א) מכל האוכל אשר יאכל אשר יבא עליו מים יטמא. אין לי אלא מים. מנין לרבות היין והשמן והחלב והדבש והדם והטל. ת\"ל וכל משקה אשר ישתה. אי וכל משקה יכול מי תותים מי רמונים ושאר כל מי פירות. ת\"ל מים מה מים מיוחדים שאין להם שם לווי. אף היין והשמן והחלב והדבש והדם והטל שאין להם שם לווי. יצא מי תותים מי רמונים ושאר כל מי פירות שיש להם שם לווי. ודבש דבורים אין לו שם לווי דדבש התם אקרי: אפי' בלא שום מים חייבת בחלה. סי' שכ\"ט: והרא\"ש פוטר*עיין הלכות קטנות שדעת הרא\"ש דפטורה משום דכיון שאינו מכשיר אינו מחבר העיסה להיות אחד, ולכן אם עירב בהם מעט מים יפריש בברכה: משום שאין חיוב חלה אלא בלחם דכתיב באכלכם מלחם הארץ לפיכך הסופגנין העשוין כספוג רכיכים רכים והדובשני' פטורים מן החלה. עי' טור שם. ועי' ש\"ך שם סק\"ט דיש להפריש בלא ברכה. או אם יש לו עיסה שלא הורמה חלתה יניח עיסה זו שנילושה במי פירות אצל עיסה שלא הורמה חלתה ויפריש חלה מעיסה שלא הורמה חלתה גם על זו שנילושה במי פירות:
ועי' פתחי תשיבה שם סק\"ב בשם תשובת פנים מאירות. דלעקיך הנעשה מדבש אם עיסתו עבה חייב בחלה בברכה. ואם עיסתו רכה פטור. ובנילוש בצוקער יפריש בלא ברכה. וכ\"כ בתשובת בית אפרים חלק א\"ח סי' י\"א י\"ב. ושלא כדין נהגו העולם שנוטלים חלה מן לעקעך בלא ברכה ע\"ש*ועי' קיצור ש\"ע סי' ל\"ה בלחם הפנים שם שכ' בשם גאון א' וז\"ל מחמת שכמה מפשוטי עם אינם יודעים דין זה שצריך להפריש חלה מלעקי\"ך. לכן כל יראי שמים שנותנים לו לעקי\"ך בסעודה וכיוצא בו יפריש מעט בלא ברכה לשם תלה וישרפנו אח\"'כ. אמנם בשבת אסור להפריש חלה. וע\"כ בשבת לא יאכל עד שידע בודאי שהפרישו חלה ומיהו אם יודע שיצטרך לילך למחר למקום שיתנו לו לעקיך. יוכל להתנות מע\"ש. ואז יוכל להפריש גם בשבת ע\"כ. וכתב ע\"ז דבשבת לא יפריש אפי' באופן זה דהרי יהי' בו ג\"כ חשש איסור טלטול מוקצה לדידן דשורפין החלה כי בודאי יוליכה לביתו אח\"כ ע\"כ נכון להזהיר הבעל סעודה ע\"ז קודש שבת שיפריש חלה כדין: .
וכן כתב בד\"ח הדובשנין שבלילתן עבה כגון לעקי\"ך חייב בחלה לכ\"ע. לכן כשועשין לעקי\"ך שיעור חלה צריך להפריש חלה. וכן במקום שהמנהג כשעושין חתונה או ברית מילה שולחין לו אוהביו כ\"א לעקי\"ך וכ\"א אין מפריש חלה ממנו בביתו מפני שהוא פחות מכשיעור. אח\"כ כשנצטרפו יחד בכלי אצל מי שנשתלחו לו חייבים בחלה. וצריך להפריש מהן חלה. והיינו לבצוע מכ\"א מעט בלא ברכה. והטעם. כי שמא נטל א' בביתו בהצטרפו עם שאר עיסה שלו ויהי' מהפטור על החיוב כשיבוא בידו זה. לכן יבצע מכ\"א מעט ע\"ש. ועי' בהשמטה לסעיף תצ\"ו בד\"ה ועי':
העושה עיסה עבה על דעת לבשלה לעשות ממנה לאקשי\"ן או קרעפלי\"ך או על דעת לטגנה במחבת בשמן ויש בה שיעור חלה יפריש חלה בלא ברכה. ואם הי' בדעתו בשעת לישה לאפות מעט ממנה אפי' פחות משיעור חלה, מפריש חלה בעודו בצק בברכה. ד\"ח. ועיין סימן שכ\"ט וש\"ך שם סק\"ד. ובענין חלה שנפלה בתבשיל רותח אם יש להתיר התבשיל עי' ט\"ז ס\"ס שכ\"ג ובפרמ\"ג שפ\"ד סי' צ\"ב סק\"י:
עיסה שנלושה בעיו\"ט אסור להפריש ממנה חלה ביו\"ט. מפני שמתקנו בכך וזה הי' יכול לעשותו מאתמול אלא אוכל ומשייר קצת ולמחר מפריש מן המשוייר חלה. אבל אסור לשייר רק כדי חלה לחוד. משום דגבי חלה כתיב ראשית לכן בעי' שיהי' שירים ניכרים דהיינו לאחר שהפריש חלה ישארו שירים עי' לבוש סי' תק\"ו ומ\"א שם סק\"ט ומחצית השקל שם:
שכח להפריש חלה מן המצות בע\"פ אם אין בכל עיסה שיעור בפני עצמה ולא נתחייבו בחלה רק ע\"י צירוף סל אוכל והולך ואח\"כ מפריש מהנשאר בסל על מה שכבר אכל. דגול מרבבה על הפר\"ח סי' תנ\"ז ועי' מקור חיים שם סק\"א ויד אפרים סי' תק\"ו בד\"ה במ\"א סק\"ח:
וכן כתב בספר יוסף דעת סי' שכ\"ה דכל שנצטרפו בסל יוכל לאכול ואח\"כ מפריש אחד על הכל ואם לקח חלות מהמצות בע\"פ ומהקמח של המצות לא לקח אמנם בשניהם הי' צירוף סל קודם הפסח כתב שם כיון שכבר הופרש חלה מהמצות ויש ספק על הקמח אם אולי היא באה מאותה שכבר הופרש חלה מהמצות הוה כמו מדומע ויוכל להפריש אף ביו\"ט ע\"ש:
שכח להפריש חלה מלחם חמץ וחל ע\"פ בשבת עי' בספר ארחות חיים סי' תק\"ו בשם שו\"ת ספר יהושע סימן רל\"ב שכתב ב' תקנות לזה האחד שיתן לעכו\"ם במתנה גמורה רק יבטיחנו שלאחר הפסח יקנה ממנו ויתן לו יותר משויו. והב' להפריש פחות מכזית וליתן אותו במקום שא\"י להעלותו משם. וגם בספר נתיב חיים העיר בזה שישייר פחות מכזית ויכפה עליו כלי עד מוצאי יו\"ט ע\"ש. ועי' שע\"ת סי' תמ\"ד סק\"א בשם שו\"ת פנים מאירות דלא הוי ההפרשה תיקון מדאורייתא ושפיר מותר להפריש בשבת וליתן לכהן קטן ולאכול ע\"ש. ובסידור יעב\"ץ כתב לשייר ממנו קצת. ואם יש כהן טהור אוכלה הוא או בהמתו וא\"צ לחזור אחריו שאפילו זר יכול לאכלה ע\"י ביטול ברוב:" + ], + [ + "טעם. שנוהגין בע\"ש לשבר את לחם המוציא בידים. כי יום ו' הוא נגד יסוד יוסף. וביוסף כתיב בשבר אשר הם שוברים. שמעתי:" + ], + [ + "עוד טעם. כי רמז חיתוך המוציא לשם חת\"ך. הוא שם של פרנסה. ומשביע גימ' חת\"ך. וביום הששי עש\"ק כתב הש\"ע שאין לאכול כדי להשביע. ע\"כ אין לחתוך המוציא בסכין רק לפרוס אותה בידים. בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל:", + "קונטרס אחרון
הוא שם של פרנסה. מצוה להשחיז הסכינים בע\"ש. ובספר היראה אסמכי' אקרא והכינו את מלשון והי' לאתים ולמזמרת*ומטעם זה נוהגים בעש\"ק לשבר את לחם המוציא בידים כדי להעלות על לבו ולזכור להשחיז את הסכינים לכבוד ש\"ק. שמעתי: יוסף אומץ אות תקע\"ז ובספר לבושי מכלול קו\"א כתב בשם ספר א' דסכין חד סגולה לפרנסה דאינו עושה פרורין דקשה לעניות. והנה ס\"ת של פותח\" את\" ידיך\" הוא השם הממונה על הפרנסה וע\"כ טוב לחתוך בסכין חד וחלק:
ובספר סגולות ישראל אות ר' כתב ששמע מפי אנשים נאמנים ששמעו מפיו הק' של הרב הצדיק המפורסים מהרי\"א מזידיטשוב זצוק\"ל שאמר שיקנה לו כל אחד בערב ר\"ה סכין חדש וישחיזנו והוא מסוגל לפרנסה על כל השנה:
ובספר זכרון טוב כתב שהרב הצדיק הקדוש מהר\"י מנעסכאיז זצוק\"ל סיפר שהרב הצדיק הקדוש מלובלין זלה\"ה הי' מחלק סכינים בר\"ה להמקורבים לסגולה על פרנסה. וכמ\"ש חותך חיים לכל חי וכמ\"ש פותח את ידך וס\"ת כנודע. וע\"ל בהשמטה לסעי' תש\"ו בד\"ה בס':
יאמר על כל דבר שקונה זהו לכבוד שבת שע\"י הדיבור יחול קדושת שבת על אותו דבר כי הדיבור באדם לא דבר ריק הוא. עי' מ\"א סימן ר\"נ ומתצית השקל שם. ובשם הרב הצדיק הקדוש מרימנאב זצוק\"ל אכלוהו היום כי שבת היום וגו' הכניסו קדושת השבת אל תוך עצמיכם כמו המאכל הנכנס לתוך מעי האדם.*בספר באר משה (תולדות) כתב ששמע מאדומו\"ר הרב הצדיק הקדוש מוהר\"ר אלימלך זצוק\"ל שבשבת קודש הוכרח ליסתום אזניו מגודל קדושת שבת המנקשות באזניו עד שלא הי' באפשרי לקבלו. ובפ' מסעי כתב בשם הרב הצדיק הקדוש הנ\"ל שאמר שלא יוכל לסבול הרעשת ונהמת קול הכרוזים המגיע לאזניו מקול הכרוזים של מעלה:
ובספר שפתי קדושים פי' משאז\"ל מתנה טובה יש לי בבית גנזי ושבת שמה לך והודיעם: מה שאמר לך והודיעם ע\"פ מעשה שאירע להרב הגאון הקדוש מוהר\"ר שמואל שמעלקא זצוק\"ל שפעם א' בא אצלו. עני הגון ולא הי' לו מה ליתן לו ולקח טבעת טוב מארגז של הבגדים ונתן לו. אח\"כ באתה אשתו הרבנית ורגזה עליו ואמרה לו הלא תדע שהטבעת היא שוה שלשה אדומים. אז אמר א\"'כ אקרא להעני לאמר לו שלא ימכרנו בזול וזה שאמר הגמרא מתנה טובה כו' לך והודיעם וע\"ל בהשמטה לסע' רט\"ז בד\"ה ובספר: וזהו אכלוהו את היום. עוד אמר. דעו כי עם קדושת שבת יורדת כל מיני השפעות שבעולם והאיש אשר ירצה לקבל השפע העליונה הוא מוכרח להביא הרצון אל הדיבור ולומר לכבוד ש\"ק והשפע יורדת ממילא מלמעלה. וזה רמזו חכז\"ל זכור ושמור בדבור א' נאמרו. היינו כי בדיבור תלי' מלתא:
וכן הוא בזוהר הקדוש אשר נשא לבן כו' בשעתא דהוו עבדין עבידתא הוו אמרין דא למקדשא. דא למשכנא. דא לפרוכת. וכן כל אומנין כו' בגין דתשרי קדושה על ידיהון ואתקדש ההוא עבידתא:
ובספר לב דוד להגאון הקדוש חיד\"א זצוק\"ל פי' בשם ס' קרן אור פני משה ושמרתם את השבת כי קודש הוא לכם. דבאכילת שבת וכיוצא משאר הנאות גופניות לא סגי לכוון שעושה לש\"ש ע\"ד שכ' בש\"ע א\"ח סי' רל\"א אבל צריך שיכוין שעושה הכל לכבוד שבת. וז\"ש ושמרתם את השבת כי קודש הוא לכם. היינו אפי' בדבר שהוא לכם להנאתכם צריך שתכונו בקודש:
כתב בספר עמק ברכה צריך לפנות קורי עכבוש מהבית בע\"ש כי הוא סוד הקליפות שרצונם למנוע שלו\"ם בי\"ת. והם המה העכביש שצריך לפנותם מהבית שהוא סוד להעביר גילולים מן הארץ בפרט ביום שבת קודש:" + ], + [ + "עוד טעם. שנוהגין שלא לחתוך פרוסת המוציא בסכין ביום עש\"ק בבוקר. לפי שנוהגין לאכול בעש\"ק מהחלות אשר נאפים לכבוד שבת קודש ע\"כ נוהגין לפרוס בעש\"ק פרוסת המוציא בידים כדי לחלק בין החלות אשר אוכלים אותם בעש\"ק לבין החלות שאוכלים אותם בשבת קודש*וכן רבים נוהגים לאכול פרוסת לחם עם דגים בליל ש\"ק. לפי שנוהגים לאפות בעש\"ק אחר החלות לחם על כל ימי השבוע ע\"כ אוכלים בליל ש\"ק ג\"כ מן הלחם הזה. ואוכלים את הלחם עם דגים כי אכילת דגים הוא קודם כל המאכלים. ועוד כי דגים בגימטרי' דגן. שמעתי: שחותכים אותם בסכין*ועי' מהרי\"ל שהי' נוהג בכל ע\"ש ויו\"ט לעשות עוגה סלת לבצוע עליה ומאחר דהיתה דקה לא הי' צריך חיתוך מקודם אך הניח ח' אצבע תיו למעל' על גבה והשני אגודלים למט' ובירך המוציא ובסיום הברכה כפפה מלמט' נגד מעלה עד תשבר ואכל חצי זית ונתן כן לכולם ע\"ש: שמעתי מאדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל:", + "קונטרס אחרון
כי דגים בגימ' דגן. ובספר לבושי מכלול קו\"א כתב בשם הרב הצדיק הקדוש משיניווע זצוק\"ל. טעם. הנוהגין לאכול לחם דגן עם הדגים. משום שהי' המנהג ליתן שומן בלחם שבת כמ\"ש הפמ\"ג מ\"ז סי' רמ\"ב ע\"ש.
וראיתי בספר א' שהוא משום בריאות. משום שדרך הדגן לחמם ודרך הדגים לקרר. ובפ' שירה לא נזכר בדגן השי\"ת ובדגים נזכר פעמים:" + ], + [ + "טעם. שעושין בשבת י\"ב לחמים. דוגמת לחם הפנים ולכן כיון שגם בשבת שחל בו יו\"ט היו מסדרין לחם הפנים לכן עושין הי\"ב לחמים גם היום אבל ביום טוב שחל בחול אין עושין י\"ב לחמים. עי' שערי תשובה סי' רע\"ד ועי' מטה אפרים סימן תרכ\"ד אות נ'.", + "קונטרס אחרון
גם היום. בספר יוסף אומץ אות תקע\"ו כתב וז\"ל מצוה לטעום בע\"ש מתבשילי שבת אם הם מתוקנים ומתובלין כראוי לפי כבוד שבת. וכתב מוהר\"ר הירץ טרויש ז\"ל המקובל שהי' פה חזן בפירוש התפלה שחבר על טועמיה חיים זכו שיש לטעום השאליט בע\"ש. וכן הוא בש\"ע האריז\"ל שצריך לטעום בע\"ש מכל מה שיבשל לצורך שבת בסוד טועמיה חיים זכו." + ], + [ + "טעם. שצריך לרחוץ במים חמין בע\"ש. דוגמת הטבילה שטובלין הנשמה בנהר דינור להסיר ממנה כתמי העונות. כן ע\"י רחיצה זו בחמין בע\"ש יוסר מהאדם כתמי עונותיו.*ובס' כנפי יונה פ' צו הביא בשם הזוהר דרחיצה זו נגד ההוא שלהובא שעולה בע\"ש בגיהנם עם נפשות הרשעים הנכנסין בג\"ע אותה שעה:
כתב בספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל וז\"ל בטוש\"ע או\"ח סי' ר\"ס כתב שמצוה לרחוץ כל גופו בעש\"ק ושם בב\"י וד\"מ ז\"ל העתיקו שמצוה לחוף הראש. נרא' שחפיפת הראש קאי במקום רחיצת כל הגוף כדמצינו בר\"י ב\"ר אלעאי התנא הק' שהי' רוחץ רק פניו ידיו ורגליו בעריבה אלא ודאי שחפיפת הראש הוא במקום רחיצת כל הגוף. כי קיי\"ל בכל מילי רובו ככולו. והרי הראש הוא רוב בנין הגוף לכמה מילי. ולזה חפיפת רוב הראש הוא במקום חפיפת רוב הגוף בצרוף ידיו ורגליו. ובמק\"א כ' שרגלים כשאין מרגיש בהם לכלוכית אין צריך רחיצה ע\"ש:
עוד כ' שם סי' ש\"כ אודות חשש סחיטה בש\"ק בשערות לחים אף שאני נוהג כעת שלא לרחוץ פני בשבת קודש ויו\"ט ק' במקום שערות אין עי\"ז שום חשש פתחון פה על הנוהגים לרחוץ פניהם גם במקום השערות ולנגב פניהם בשבת ק' ואין זה בגדר פסיק רישא כיון שאין הסחיט' כי אם ע\"י המטפחת הוי לי' סחיט' דלאחר יד שאין בו דררא דאיסור תור' ובדרבנן קיי\"ל לכ\"ע דבפסיק רישא דלא ניחא לי' מותר לגמרי. וכאן הוא פסיק רישא דלא ניחא לי' כי אין הכוונ' בהרחיצה והניגוב כ\"א לגבי מקומות שאין בהם שערות ומצד שקשה להפריש בין מקומות הפנים לזה רוחצין ומנגבין כל הפנים וניגוב השערות הוא בגדר לא ניחא לי' ועכ\"פ הסחיט' במקום השערות לא ניחא ודאי:
סחיטה בשערות כלאחר יד. ע\"י שישים כובע קיל כי הוי פסיק רישא דלא ניחא לי' ובפרט שנבלע תיכף ואין בו צד היכר ע\"ש:
ומאן דזהיר לטבול בע\"'ש. קדוש יאמר לו. יעב\"ץ. כתב בספר שני לוחות הברית וז\"ל משמע מכתבי האר\"י ז\"ל שהטביל' תהי' סמוך לקבלת השבת וגם רחיצת ידים ורגלים בחמין אחרי הטביל' גם ברחיצת ידיו ורגליו במים חמין יש סודות נפלאים. ובספר זכור לאברהם כ' בשם שכנה\"ג דאם אירע שהלך למרחץ מבעוד יום יחזור וירחוץ ידיו ורגליו לערב. עוד כתב בהגהות שני לוחות ברית בשם כתבי האריז\"ל ראוי להיות זריז מאוד בטבילת שחרית שהאדם יוצא מקדושה לקדוש' כי אינו דומה חומר ליל שבת ליומא לענין רזי אלהים וסודותיו. ע\"ש:
ובספר דגל מחנה אפרים ביאר הפסוק הן עם לבדד ישכון ובגוים לא יתחשב. ע\"ד הלצה ששמע. בשם אא\"ז הבעש\"ט זללה\"ה שפעם אחד הלך למקוה בין ישמעאלים ובחזרתו מן המקוה ירא שלא יגע בו ישמעאל ושמע שני ישמעאלים מדברים אחד לחבירו שמור עצמך לא תגע ביהודי הטמא הזה חלילה. והוא שאמר הן עם לבדד ישכון ואינם מתערבים בגוים הטמאים והוא מחמת ובגוים לא יתחשב שאינם חשובים בין הגוים וזהו טובתם כנ\"ל: דבש לפי בשם הרב תורת חיים. ולכן ברחיצה זו יכוין להבריח הרע והזוהמא של הגוף. ורוח הטומאה השורה על האדם בימי החול יברח ממנו. שם בשם ס' קרבן שבת. ", + "קונטרס אחרון
שהטבילה תהי' סמוך לקבלת שבת. בספר אהבת שלום להרב הצדיק הקדיש מוהר\"ר מנחם מענדיל מקאסוב זצוק\"ל (תולדות) כתב שמעתי מפה קדוש ישראל מוהר\"ר זכריה מענדיל בזה הלשון פ\"א הייתי אצל אדמו\"ר הקדוש רשכב\"ה מו\"ה אלימלך בעת בואו מטבילת המקוה של עש\"ק והניח עצמו על מטתו. ואמר בזה הלשון מאן יכול למסבל ריחין דבוסמין:
ובש\"ע האריז\"ל כשהי' עולה מן הטבילה לא הי' מנגב עצמו במטפחת וכיוצא. ואמר כי הם מי שבת וראוי הגוף לשאוף אותם*ודע דרוחץ ראוי ליזהר להניח מלבושיו מיד סמוך לשפת הנהר לא כאותן שהולכין כמה אמות בגילוי הגוף וראש פרמ\"ג סי' ב' סק\"ד. וע\"ל בהשמטה לסעי' י\"א: :
ובספר רצון ישראל (מ\"ה) כתב וז\"ל ראיתי בשם מרן הרב הקדוש הגאון האלקי מוהר\"ר מנחם מענדיל מרימנאב זצוק\"ל שפעם א' הלך למקוה ונתקלקל המקוה והי' הכרח לחזור לביתו בלא מקוה. ואמר אח\"כ היום הי' לי מקוה בכל הכוונות. כי תמיד שאני הולך אין כח בשר ודם לכוון כל כוונת המצוה. אבל היום הוא בגדר חושב אדם לעשות מצוה ולא עשאה מעלה עליו הכתוב כאלו עשאה והנה הכתוב יודע כל הכוונות:
ובשם קדוש א' שאמר שאינו יודע במקוה שום כוונה רק מה שהוא פושט ולובש. ובשם הרב הצדיק הק' מוהר\"ר מאיר מפרעמישלאן זצוק\"ל שאמר בה אנא רחי\"ץ. היינו דביקתי בהתבודדותי וחפצי ותשוקתי באהבות ד'. זאת היא מקוה טהרה שלי:
ובסידור לב שמח כתב שמעתי ממו\"ח הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל שלכך מסיים הגמ' בברכות (דף כ\"ב) בענין טבילת עזרא כל הנזהר בה מאריך ימים שדרך הת\"ח שיש לו מזג רך ויחשוב שאם ילך למקוה יזיק לו. ולכך איתא בגמ' שמאריך ימים מבלי היזק חלילה." + ], + [ + "טעם. שנקרא יום ששי ערב שבת. לשון תערובות. כי ביום הששי יתערב שם קדושת שבת הבא. כי ערב שבת הוא הממוצע בין השבת והחול ובו מתערבים ומתמצעים. ולכן קורין בקידוש יום הששי ויכולו השמים ביחד הגם ויכל אלקים ביום השביעי מלאכתו כו' כי באמת יום הששי הוא המחבר את יום השבת לחול ולרמז זה אנו קורין את ליל שבת על יום הששי שקורין בל\"א פרייטאג צו נאכט. וכן להפך ביציאת שבת אנו קורין את ליל א' על שבת בל\"א שבת צו נאכט. ולכאורה הי' ראוי להיות בהפך לקרות את ליל כניסת שבת על שם שבת וליל יציאת שבת על החול כי הלילה הולכות אחר היום שלאחריו רק כי מורה כנ\"ל על קדושת שבת שמתערב בחול*בספר חסידים סי' נ\"ז כתב אוי להם לאותם הממתינים מלהתעטף משבת לשבת כדי שלא ישחקו עליהם בני אדם. ופי' החיד\"א שם אוי להם לאותן שבליל שבת אינם לובשים מלבוש שבת אלא מתפללים בבגדי חול ועד הבקר לא ילבשו בגדי שבת ומחללים אז הדר קדושת שבת. ובא להם זה כי כל ישעם להדמות לגוים. והגוים במוקש אינם לובשים בלילה כי הם עושים יום ולילה. ובבלי דעת נלכדים בדבר חמור שמורים ששבת קודש מתחיל מהיום ומסיים יום ראשון בבוקר והוא עון פלילי ה' הטוב יכפר בעד. ועי' סעי' רס\"ח בהשמטות בד\"ה עוד כתב: ולכן גם בליל מוצאי שבת קורין על שם שבת שקדושת שבת משפיע לימי החול. זרע קודש פ' בראשית. וע\"ל סעי' תכ\"ז ועי' ליקוטים סעי' קי\"א וסעי' קי\"ג:", + "קונטרס אחרון
יום ששי ערב שבת. בספר תולדות אהרן (תשא) כתב שבכל עש\"ק צריך אדם לפשפש במעשיו כערב יו\"כ שהוא סוף השנה כך ערב ש\"ק הוא סוף ששת ימי המעשה. ולכך צריך להתודות ולקבל על עצמו קדושה וטהרה גדולה כדי שיוכל לכנוס לשבת ולדבק א\"ע ביראה עילאה ולא יסיח דעת מקדושת שבת. כי התעיף עיניך בו ואיננו ולכך ושמרו בני ישראל את השבת לעשות הכנה לקבל את השבת:
ובספר אור לשמים (בהר) כתב שמעתי בשם רבינו האלקי מוהר\"ר אלימלך זצוק\"ל שעש\"ק הוא בחינת עיוה\"כ:" + ], + [ + "טעם. שנוהגים שמניחים את החלות על השלחן ע\"ש מבעוד יום קודם הדלקת הנרות. כדי שלא יהא השלחן בסיס לדבר האיסור ולא יהא רשאי לטלטל השלחן אבל אם מניח קודם את החלה אז הוי בסיס לאיסור ולהיתר וההיתר חשוב יותר מהאיסור שהרי צריך לסעודת שבת. לקוטי הלכות שבת כלל ס\"ז:" + ], + [ + "טעם. שנהגו לקרות הלחמים שאופין לכבוד שבת קודש בשם חלה. כי ע\"י שקורים העיסה בשם חלה ואומרים נעשה חלה וכהנה לשונות. על ידי שם זה מדכר דכירי ליטול חלה כיון ששמה ועצמיותה של העיסה היא מזכרת. אשל אברהם סי' ר\"ס: " + ], + [ + "טעם. שנוהגים העולם לחתוך בסכין איזהו דבר אחר נטילת צפרנים. משום דאיתא במס' נדה דאי קץ איזה דבר לית לן בה כו' והעולם נוהגים לעשות תרתי לטיבותא לחתוך איזהו דבר וגם לשרפן. תו\"ש:*ואם בשעת קציצת הצפרנים נפלו במקרה יכבד המקום ההוא דכיון דאינם במקומם הראשון שנפלו שוב אין לחוש (ברכי יוסף) ועי' בא\"א ריש סי' ר\"ס שכתב דדוקא כשמכניסין לחדר אחר אבל באותו חדר למקום אחר מפקפק בא\"ר אי מהני ע\"כ. ועי' מחצית השקל שם סק\"א שכתב בשם הפר\"ח דאם בשעת קציצה הניחן במקום א' ומיד הי' דעתו להעבירן משם ולהניחן במקום אחר אם הניחן לאותו מקום אחר אותו מקום אחר יש לו סגולת מקום ראשון להזיק ע\"ש. עוד כתב מחצית השקל שם וז\"ל ומ\"ש מט\"מ בשם ס' הגן שלא ליטלן ביום ה' מפני שגדילין בשבת. ר\"ל כיון דקוצצין להסיר המותרות אין זה מכבוד שבת ששוב באותו יום יתחילו לצמוח המותרות ע\"ש. ועתו\"ש אות ג' בשם כנה\"ג דשערות גדילין תיכף אחר הגילוח: " + ], + [ + "טעם. שצריך לשרוף הצפרנים משום דקודם חטא אדם הראשון הי' מלבושו ציפורן. וכשחטא נתפשט ממנו ולא נשאר ממנו רק הצפרנים ומאחר שהאשה גרמה שנתפשט המלבוש לכך מה שנשאר מהם יש לחוש להענש בו האשה. באר היטב סי' ר\"ס ס\"ק ב':", + "קונטרס אחרון
לשרוף הצפרנים. עי' פרישה סי' רמ\"א דאין חילוק בכל זה בין צפרני ידיו לשל רגליו מדלא אשכחן שום חילוק בינייהו גם אין טעם לסברא לחלק בינייהו. ועי' אשל אברהם סי' תקנ\"א דכתב אני נוהג לרחוץ רגלים בצונן אחר נטילת צפרני רגלים מחשש שמא מעין רחיצת ידים אחר נטילת צפרני ידים שייך ג\"כ אחר נטילת צפרני רגלים ע\"ש." + ], + [ + "טעם. שאמרו ז\"ל בצפרנים שורפן חסיד. כי שריפת הצפורן מזקת לאדם וכן כל דבר הבא מן האדם ולכך הוא חסיד שמחמיר לשורפן אע\"ג שמזיק לו. תוס' נדה דף י\"ז ע\"א בד\"ה שורפן חסיד בשם הערוך:*ועי' בס' זכור לאברהם שלא ליטלם בימי חול אא\"כ חל ר\"ח בערב שבת או המולד. כתב בצוואת ר\"י חסיד שלא ליטול הצפרנים ולא לגלח בר\"ח. ובכנה\"ג כתב אפי' אם חל ר\"ח בע\"ש אין להסתפר מפני הסכנה ויש להסתפר ביום ה' דלפניו. ובסידור דה\"ח כתב ג\"כ דאסור ליטול צפרנים ולגלח בר\"ח. אפילו כשחל בעש\"ק. ובס' ארחות חיים סי' ר\"ס אות ג' כתב בשם שו\"ת אלף המגן שהאריך לחלוק עליהם ומסיק דלא מיבעי' במי שנוהג ליטול צפרנים בכל ע\"ש דודאי יכול ליטלם אף בע\"ש זה שחל בו ר\"ח. אלא אף הנוהג ליטול בע\"ש אחת לשתי שבתות מפני שאין צפרניו גדולים כ\"כ המקיל גם בכה\"ג לא הפסיד ואולי נקרא גם זריז ונשכר לקיים מצותו לכבוד שמים מפני כבוד שבת. ועי' בס' פחד יצחק אות פ' בשם נחלת שבעה סי' נ\"ו דהרגיל וזהיר בקציצת צפרנים בכל ערב שבת אף כשחל בחולו של מועד מותר לקוצצן ע\"ש. ונרא' דיותר נכון ליטול אותם ביד או להשחיז אותם במשחזת:
וע\"ש בשם ס' כרם שלמה דאבל שחל יום ל' שלו בשבת אעפ\"י שמותר לו לרחוץ בע\"ש כדאי' ביו\"ד ס\"ס ת' אבל ליטול הצפרנים בסכין אסור בע\"ש דאלו רחיצה הוא תוך ל' מצד המנהג אבל נטילת הצפרנים הוא מצד הדין. ואין לקוץ צפרני הידים והרגלים ביום א'. והנכון שיקוץ מן הרגלים ביום ה' ומן הידים ביום ו' ובשאר ימים אין לקוץ כלל. ומ\"ש הט\"ז דגילוח שערות אין לעשות ביום ה' מפני שגדילין בשבת אינו מוכרח דהא אנשי משמר היו מסתפרין ביום ה'. ועוד אמאי המלך מסתפר בכל יום הלא אין לו שער. עיין באה\"ט סי' ר\"ס סק\"ב. ומ\"א שם כתב בשם רש\"ל דיש להסתפר בע\"ש ולא ביום ה' לפי שאין ניכר שעושה לכבוד שבת. ובנטילת צפרנים יש טעם יפה שאין נוטלין בה' מפני שגדילין בשבת ע\"ש ובמחה\"ש שם. ועי' רש\"י יחזקאל ה' דהמסתפר שערו לא יזרוק אותם אלא יגנוז:
ובספר דבש לפי כתב בשם לקוטי גורי האריז\"ל והרמ\"'ע ז\"ל כ\"י לפעמים נולד על הצפורן שרטוטין חיורין והוא סימן טוב או אתגזר גזרה וניצול:
ובספר חסידים סי' קס\"ב כתב דבכל אבריו של אדם חקק הקב\"ה כל מעשי אדם ומקריו וברפפות אבריו יגיד אליו יוצרו כל המעותד לבוא עליו דבר יום ביומו. ואסור לומר לאחרים פן יחזקו בניחושים. אם כף רגלו של אדם אחזהו החיכוך כאלו קרצתו כינה והי' ברצון מחכך בלא מעלה שחין ואח\"כ תניח החיכוך. דע לך כי יש לי ללכת במקום שאינו יודע והוא אדם שאינו רגיל ללכת. ואם אזניו. יש לו לשמוע דבר חידוש. ואם עור שעל העין. יש לו לראות או לקרות כתבים של חידוש מה שאינו יודע. ואם לשונו. יש לו לדבר דבר של חידוש. ואם גביני עיניו. יש לו לראות אנשים מה שלא ראה לפנים בזמן מרובה. ואם בפדחת. יהיו צופים עליו ומתאוין לראות בו. ואם בכפיו. יבא לידו כסף או זהב חדש. ואם בחוטמו. יכעס. ואם תחת עיניו ואצל חוטם. תרדנה עיניו דמעה. וכן על כל אבר ואבר מגיד החיכוך חידוש כו' וידע האדם כי הכל גוזר הקב\"ה כמה פסיעות יש לו ללכת וכמה בני אדם יראה וכמה ראיות יראה. וכן ליד כמה מעשים יבא ומה יש לו לעשות. וכן לפה. כמה דברים ידבר. וכך על כל אבר ואבר שיגזור הקב\"ה טובה למצוה ולא לעביר' כי הכל לפי הלב. וכתב המפרש שם כי הקב\"ה גוזר סתם כמה ראיות יראה וטוב לו שיקח הראיות למצוה ולא לעביר' כי הכל לפי הלב ע\"כ יקח הראי' וכן כל פעולות האברים למצוה:
ובספר פורת יוסף כתב שמעתי ממורי כפי מחשבתו של אדם אם בקדוש' או בקליפ' כך הם העולמות שעליו מלמעל' וכפי המחשב' כך המאורע במעשה שעוברין לפניו אם בעלי חיים טהורים או טמאים והוא הדין שאר מאורעות ע\"כ. ואמרי אינשי כמו שזה מנגן כך מרקדים לפי הניגון:
ובספר אור המאיר (נשא) כתב שבכל מקום אשר נזדמן לו לאדם לראות ולהסתכל ואפי' בדבר מגונה וכיעור יבין וישכיל שלא לחנם הראה לו השי\"ת מקרה מגונה מסתמ' יש חסרון בו בעצמו ולא נתן דעתו לתקן את עצמו כ\"א בהקרה לו ככה לראות מעשה מגונה ונזכר מה שעיות ולוקח לעצמו מוסר השכל איך לתקן ענינו ולשאול ממנו ית' סליחה וכפרה על העבר כו' ע\"ש: ", + "קונטרס אחרון
ובשאר ימים אין לקוץ כלל. אודות צפרני הידים ורגלים ביום א' מסברא שהלילה הולכת אחר היום שלאחריה בכך. ואולי חשש גם בצפורן א' דיד וא' דרגל. ומ\"מ רק גירור בסכין אינו בכלל נטילת צפרנים וגם לגבי אבילות וחוה\"מ קיל בכך וכ\"ש בהנ\"ל. אשל אברהם מהדורא תנינא סי' ר\"ס:
צפרנים שאין ליטול בר\"ח אם התחיל בשוגג אינו פוסק וליל ר\"ח גם להתחיל קיל בכך. שם סי' תי\"ז:
צריך ליזהר שלא לגלח אחר חצות שהוא עת מנחה גדולה שאז מתעוררים הדינים בסוד לא תחסום שור בדישו ואפי' בע\"ש הי' נזהר מאד כי עדיין אין הדינים ממותקים כ\"כ אלא עד סמוך ללילה. לחם מן השמים להאריז\"ל:", + "לפי הניגון. ובס' תוי\"י (ויקרא) פי' דע מה למעלה ממך. אי אכזריות או רחמים זה נמשך ממך. אי קיימא בנהירו דאנפין. כדכתיב עבדו את ה' בשמחה. גורם כך למעלה. וה\"ה בעצבות. אי אכזריות. או רחמים. גורם כך למעלה שלפי אתערותא דלתתא כך נתעורר למעלה.
ובפרשת צו כתב בשם בעל עקידה (נח) כי העולם הגדול שהוא עולם העליון והעולם הקטן שהוא עוה\"ז הם כשני כלי ניגון הנערכין על יחוס אחד שאמרו חכמי הניגון כי בהניע טור מהא' מתעורר אל קולו הטור דשכנגדו בכלי השני מפני יחוס השוה שביניהן. וז\"ש שכנור דוד הי' מנגן מאליו." + ], + [ + "טעם. שאומרים שיר השירים בע\"ש*ובשם הרב הקדוש מוהר\"ר צבי מזידיטשוב זלה\"ה. כי פעם אחת הי' במעזביז והתחבא שם בחדרו עם חסיד אחד לשמוע שיר השירים מפה קדוש הרב ר\"ר ברוך זצוק\"ל ויהי כאשר התחיל בשיר בהתלהבות והשתוקקות אמר החסיד להרב הקדוש מהר\"צ ז\"ל כי נבוכו רעיוניו מרוב האש אשר בוער בקרבו. וכאשר אמר הפסוק ודגלו עלי אהבה סמכוני באשישות רפדוני בתפוחים כי חולת אהבה אני. ממש נראה כי ליהטה אש סביבותיו. ויברח החסיד אשר הי' עמו. כי לא הי' יכול לשאת האש הגדולה והנור'. והוא ראה את הקולות ואת הלפידים והבית כלו בוער כאש. ויחזק לבו ויתאמץ לשמוע קול מלאך ד' עד כי בא אל הכתוב אני לדודי ועלי תשוקתו. אז כמעט הוציאו מדעתו וממחשבתו אך הקדוש מהר\"צ ז\"ל אמר יהי מה הנני מוסר נפשי לד' באהבה לשמוע דברי אלקים חיים כנתינתו מסיני. ואם ח\"ו תפרד נפשי מגופי הנני לעשות רצון בוראי יתברך. ואז נשפע עליו רוח חדשה ממרומים. וירא אש ד' ליהטה בבית אין לשער ואין לספר. ועמד שם עד כי אמר מאמר הכתוב כי עזה כמות אהבה וגו' רשפיה רשפי אש שלהבת יה. אז מפני גודל התלהבות והשתוקקות כמעט נתבטל במציאות ח\"ו וד' הי' בעזרו עד כלותו לאמר שיר השירים. והרב הקדוש מהר\"צ הנ\"ל הי' אומר תמיד כי בעת אשר יקרה לו לפעמים ח\"ו נפילה בעבודה מנפילת המוחין וכדומה הנה הוא יזכור הרגעים היקרים האלה שהי' שומע שיר השירים מפי הק' ממעזביז ויאורו עיניו כי דבריו הי' כלפיד אש בקרב לבבו הקדוש והטהור זי\"'ע. (בוצינא דנהורא): . עפ\"י זוה\"ק פ' (נח) וז\"ל תלת זימנין ביומא רווחין לחייבי גיהנם בכל פעם שעתא ופלגא. בשעה שישראל מתפללין ואומרים איהש\"ר ולבתר. תייבין לאשייהו. וידוע דביום השבת אית להון נייחא כל כ\"ד שעות לילה ויום ובששת ימי החול יש קמ\"ד שעות יאית להון נייחא בכל יום ד' שעות וחצי עולה לששת ימים כ\"ז שעות אית להון רווחא ונייחא וא\"כ נדונין בכל שבוע קי\"ז שעות במכוון לכך אמר שלמה קי\"ז פסוקים בשה\"ש להנצל בזה מן דינא של גיהנם קי\"ז שעות. ובזה דרשו רז\"ל הנה מטתו שלשלמה כו' מפחד בלילות מפחדה של גיהנם הדומה ללילה אלמא שהי' מפחד מגיהנס לז\"א קי\"ז פסוקים להנצל מזה. ולכך תקנו הקדמונים לומר אותו בכל שבת כי מי שאומר אותו בכוונה שלימה ניצול מדינה של גיהנם בכל שבוע קי\"ז שעות. (עניני שבת):", + "קונטרס אחרון
לומר אותו בכל שבת. כתב בספר יוש\"ה שער ח' יזהר האדם מאד באמירתה בדקדוק התיבות ולא יפסיק באמצע קריאתו אפי' בד\"ת ונמצא כתוב בספרים שאם לא ידקדק היטב בתיבות או יעשה הפסקות יעשה פירוד ח\"ו בין מדות העליונים הקדושים לפי שכל הפסוקים של שיר השירים מסודרים בסדר מעלות המדות העולמות העליונים הקדושים ועי' זוה\"ק פ' תרומה דף קמ\"ג ע\"ב ואם אין לו שהות לקרותה בעש\"ק אזי יקרא בשבת מתי שיוכל:" + ], + [ + "טעם. שאסרו לשתות מים בערב שבת בין השמשות. מפני שגוזל את המתים שיש לרשעי גיהנם מנוחה בשבת וכשהם יוצאים בע\"ש הם שותין ורוחצין ומצטננין במים עד שהשותה מים באותה שעה הוצרכו לומר שהוא גוזל אותם מהם ועשו את השותה גזלן ומחוסר אמנה. (כד הקמח). ועי' רמ\"א סי' רצ\"א סעי' ב'. די\"א דאסור לשתות מים בשבת בין מנחה למעריב דאז חוזרים הנשמות לגיהנם. ועי' מטה משה אות תצ\"ב:*ובשו\"ת בנימין זאב סי' קס\"א כתב וז\"ל ונוסח אחרינ' הוא מה שנמצא לרבותינו ז\"ל בספר הנקרא מסכת גן עדן או פרק גן עדן והוא כעין פרקי היכלות ופרקי מרכבות וכתוב שם בנוסח זו. כל השותה מים בשבת בין מנחה לערבית תוך שנה שמת לו מת הרי זה גוזל את מתיו ושם מפרש הטעם. לפי שהמתים יוצאים בשבת ושותים מים מן הנהר היוצא מן הארץ ולכך אין ראוי לו לגזול את מתיו אבל לאחר שנה קבל כבר את דינו ומותר: ", + "קונטרס אחרון
שיש לרשעי גיהנם מנוחה בשבת. בספר נשמת חיים מאמר שני פ' י\"ד כתב בשם מדרש הנעלם בראשית ל\"ב דהרשעים נדונים ביום הששי משנה להרויח להם ביום השבת:" + ], + [ + "טעם. שצריך להוסיף בשבת מחול על הקודש. משום שבכניסת ליל שבת משמש מזל מאדים*כי בא\"י שקיעת החמה שוה בכל השנה לעת ערב בשעה י\"ב שהוא במדינות הים שעה ו' והחילוק הוא בזריחתה בקיץ האיר פני המזרח בשעה ח' שהוא במדינות הים שעה ב'. בימים הארוכים. ובחורף בשעה ב' שהוא במדינות הים שעה ח' בימים הקצרים. כי מורה שעות הישמעאלים הולך משעה י\"ב בבוקר עד שעה י\"ב בערב. והיום הארוך בימות החמה ט\"ז שעות. והליל' ח' שעות. ובימות הגשמים בימים הקצרים י' שעות. והליל' י\"ד שעות: ולכך מוסיפין כדי שלא יתחיל שבת בשעה שמאדים משמש. יסוד האמונה:*ופי' בזה המדרש כל זמן שהיה יעקב בבית לבן לא שמר אלא שבת. דהלא יעקב אמר עם לבן גרתי שקיים כל התרי\"ג מצות. רק דאית' שכל זמן שהי' יעקב בבית לבן לא הי' משמש מזל מאדים שאם ח\"ו הי' מזל מאדים משמש אז הי' לבן נוצח ליעקב והנה זהו פי' המדרש כ\"ז שהי' יעקב בבית לבן לא שמר אלא שבת ולא התוספות שלא הי' צריך לזה שמזל מאדים לא הי' משמש אז: " + ], + [ + "טעם. שתוספת יוה\"כ דאורייתא ותוספית שבת דרבנן. משום שיוה\"כ קיל וצריך סייג כדי שלא יבא לעבור על גוף יוה\"כ. משא\"כ שבת דקושתו חמורה ואין צריך סייג. ולכך אם חל יוה\"כ בשבת אז שוב לא צריך לסייג. ל\"צ לתוס' מן התורה. בשם הגאון בעל נועם מגדים עה\"ת:*והנה מה שתמה עליו בשו\"ת שו\"מ מהד\"ד ח\"ג סי' קכ\"ה דא\"כ יו\"ט דקיל משבת ויוה\"כ בודאי הי' צריך שיהי' תוספת מדאוריית' וקיי\"ל להיפך. נראה דלכך לא אמרינן ביו\"ט שיהי' התוספת מדאוריית' כיון דמותר במלאכת אוכל נפש אבל ביוה\"כ שאסור גם במלאכת אוכל נפש ולכך הוי התוספת מדאוריית'. ובזה י\"ל היכא תמצא שאם חל יו\"כ בחול יהי' חמור מאלו הי' חל בשבת. כי אם חל בשבת לא הוי התוספת מדאוריית': " + ], + [ + "טעם. שמדליקין שני נרות בשבת. אחד כנגד זכור ואחד כנגד שמור כו'. והנשים מוזהרות בו יותר כדאיתא במדרש מפני שכבתה נרו של עולם פי' גרמה מיתה לאדם הראשון. והרמב\"ם ז\"ל נתן טעם מפני שמצויות בבית ועוסקת בצרכי הבית. ועי' טור סי' רס\"ג. ונוהגין בב' נרות אף ביו\"ט נגד איש ואשה. א\"ר שם. ובפעם הראשון שמקיימין המצוה מברכין שהחיינו וה\"ה לכל המצות. יעב\"ץ. ועי' בס' חלת לחם סי' ז' סעי' א' שפסק דהכלה שמפרשת חלה בפעם הראשון צריכה לברך שהחיינו. כתב א\"ר סי' רס\"ב סק\"ג דיש לכסות בשבת כל השלחנות אפילו בחדר שאין אוכל שם. וע\"ל סעי' תתמ\"ד:", + "קונטרס אחרון
שמדליקין שני נרות בשבת. בספר דבש לפי מערכת נ' אות ל' פי' בשם גדול א' המדרש פליאה זכרנו את הדגה מכאן שמדליקין נרות בשבת. דקשיא לי' לבעל המאמר מאי קאמר זכרנו את הדגה והלא היו טועמים מה שרוצים דהמן הי' לו טעם הדבר ההוא וא\"כ יחשבו לטעום דג ותיכף הי' המן בטעם דג אלא מוכרח דמראית עין עיקר וכמש\"ה לא תשבע עין לראות מכלל דאיכא שביעה בעין ומזה תשכיל שצריך להדליק נרות בשבת דכתיב וקראת לשבת עונג וישבע עינו בראותו מאכלי שבת. ועי' בהשמטה לסעי' שס\"ח בד\"ה בס' תורת אמת:", + "והנשים מוזהרות בו יותר. עי' אשל אברהם סי' רס\"ג דכתב וז\"ל אודות הברכות דכמה נשים על שלחן אחד ב' נרות לזו בסמוך ב' נרות לזו שכתב בא\"ח סי' רס\"ג בהגהה שמנהג לברך נראה שגם הב\"י ז\"ל מודה שכשכבר נהגו כן אין עליה שום חשש ברכה לבטלה בשום צד ושייך בזה וצונו. כיון שהוא מצוה דנשים מוחזקת מהאמהות ז\"ל הק' והלאה. וכבר קבעו חובה על עצמם שלא תהי' שום אשה שנישאת פעם אחת לאיש בלי הדלקת ב' נרות פשיטא ששייך בזה וצונו לכ\"ע וגם במנורה אחת אין קפידא עכ\"ל. ועי' באר היטב שם ס\"ק י\"ב:
ואם האשה יולדת כשאין בעלה בביתו וצריכה בעצמה להדליק וטירחה גדולה להוליכה לשלחן או השלחן אצלה, יעמדו אצלה על שלחן או ספסל ותדליקם ותברך עליהם ויעמדו שמה שעה מועטת ואח\"כ יכול ליטלם ויעמידום על השלחן שרוצה לאכול שמה אבל אינו רשאי שאחר יאחוז הנרות בידו והיא תברך עליהם כי אינו נראה שהוא לכבוד שבת והרואה יאמר לצרכו הוא אוחז אותם. דה\"ח:
כתב רבינו בחיי פ' יתרו ראויה האשה להתפלל להשי\"ת בשעת הדלקת נר של שבת שהיא מצוה מוטלת עליה שיתן לה השי\"ת בנים מאירים בתורה כי התפלה יותר נשמעת בשעת עשיית המצוה ובזכות נר שבת שהוא אור תזכה לבנים בעלי תורה שנקראת אור שנאמר כי נר מצוה ותורה אור:
ובספר דעת משה להמגיד הקדוש מקאזניץ זצוק\"ל פ' תרומה כתב שסיפר לו אביו הה\"ק זללה\"ה על אמו של הרב הקדוש מוהר\"ר שמואל קאדנייבור זצללה\"ה בעל ספר ברכת הזבח על סדר קדשים וספר ברכת שמואל עה\"ת ועוד ספרים. שלא היתה יודעת להתפלל כלום, אמנם בשעת הדלקת נרות של שבת התפללה בלשון רוסי'. יה\"ר שיהא בנה שמואל ת\"ח.
והא דאיתא במס' שבת דף קי\"ט רב הונא מדליק שרגא פי' המהרש\"ל היינו שהדליק מתחילה נר אחד כדי שאשתו תדליק בה את הנרות של שבת.*בספר זכרון טוב כתב בשם הרב הצדיק הקדוש מנעסכאיז זצוק\"ל שאמר בענין להדליק נר א' מחבירו צריך להטות נר המדליק אל נר הנדלק. לעורר שיתקרב המשפיע להמקבל:
ובספר סידורו של שבת כתב בשם פע\"ח הוי זהיר בתיקון הנר של שבת אך הדלקתם יהי' ע\"י אשתך. וכן הוא בסידור האריז\"ל הכנת הנר יהי' על ידך דוקא. והוא, שתערוך ותעמיד הנרות על המנורה ואך הדלקתם יהי' ע\"י אשתך.
ובספר בני יששכר מאמר ג' כתב שמעתי ממדקדקים להדליק בשבת ל\"ו נרות. כי נר שבת הארה מהאור הגנוז ששימש ל\"ו שעות י\"ב שעות של ע\"ש וי\"ב שעות של ליל שבת וי\"ב שעות של שבת. וכן נרות מצוה של חנוכה הם ל\"ו נגד אור הגנוז:
ועי' א\"ר סי' רס\"ה סק\"ט דמותר ליתן מים מבע\"י בתוך הקנה שעומד בו הגר של חלב או של שעוה קודם הדלקה וכתב טעם מסתבר ע\"ש. וכן כתב בתשב\"ץ אות י' וכתב שכן המסקנא בתוספות כל מה שעושין מבעוד יום אין בו משום גרם כיבוי. וטעם שנוהגים להעמיד חלה של שבת כנגד הנר שמתחיל לטפטף כדי להזכיר ששבת היום ולא יבא להטות. שמעתי:
ובענין מה שיש מקומות שנהגו הכלות להדליק נרות בחול ביום החופה ולברך כתב בשו\"ת טטו\"ד מד\"ג סי' צ\"ח שיש ללמוד זכות עליהן דהוי רק דרך לימוד שמלמדין אותה איך לעשות והוי כמו מלמד תינוקות שמותר ללמד להם הברכות. לכך לא יבטל להם מנהגם [השמטה: לא יבטל להם מנהגם. בשו\"ת השיב משה סי' י\"ג כתב בשם הרשב\"א בתשובותיו דאין לדחות הקבלה שיש ביד נשים הזקנות מבני עמינו מפני ששים ריבוא מופתים המראים סותרו דחק הישראלי הוא למעלה מהטבע והשכל ע\"ש:]. רק יודיע להם שיאמרו להכלה זה דרך לימוד איך תברך בשבת ויו\"ט ולא לכוין לשם ברכה עכשיו.
ועי' בס' א\"ח סי' רכ\"ה וז\"ל וע\"ד המנהג שהכלה מברכת שהחיינו כשטובלת טבילה ראשונה קודם החופה עיין בחת\"ס או\"ח סי' נ\"ה דהיכי דלא נהוג לא נהוג והיכא דנהוג נהוג ואין כאן חשש ברכה לבטלה ובזכל\"א ח\"ג אות ב' הביא בשם כמה תשובות שלא לברך וכ\"כ בחופת חתנים בשם שיורי ברכה. ועי' בהגהות יד שאול יו\"ד סי' ר' שכ' ג\"כ דראוי להודיע להם שלא לברך." + ], + [ + "טעם. שמשימין היד לפני הנר אחר הדלקה בע\"ש ומברכין ואח\"כ מסלקין היד. כיון דהמנהג כהי\"א שמברכין אחר הדלקה ע\"כ משימין היד לפני הנר שלא יהנה ממנו עד לאחר הברכה כדי שיהא הברכה עובר לעשייתו. רמ\"א סי' רס\"ג סעי' ה'. וטעם. היש אומרים שמברך אחר הדלקה. משום דאי תברך קבלה לשבת ואסורה להדליק וא\"כ ביו\"ט תברך ואח\"כ תדליק כ\"כ בסוף ספר הדרישה בשם אמו. אבל אין חכמה לנשים דלא חלקו חז\"ל. מ\"א שם ס\"ק י\"ב:*ועי' דגול מרבבה שם שכתב דהדין עם אמו של הגאון דרישה והיא אשה אשר נשאה לבה בחכמה. ועי' באר היטב סי' תק\"ג. ס\"ק ד' דביו\"ט יש לנשים לברך קודם הליכתן לבה\"כ שהיא יותר מצוה ממה שנוהגים להדליק בבואם לביתם שהם יושבי חושך. אבל ביו\"ט שני יש להדליק בערב אחר בואם מבהכ\"נ דאל\"כ יהי' נרא' כמכין מיו\"ט ראשון לשני כ\"כ בן הסמ\"ע בשם אמו הצדקת ז\"ל. ובא\"ר סי' תפ\"ח הביא בשם השל\"ה דגם ביו\"ט שני תדליק קודם הליל':
ועי' חידושי הגהות מהג' מהרי\"ש נ\"ז סי' רס\"ג וז\"ל והני נשי דידן נהגו גם ביו\"ט ראשון להדליק בליל' אחר יציאת הבהכ\"נ ולפע\"ד נשתרבב המנהג מסוכות שמדליקות בסוכה במקום אכילה וא\"'א לברך קודם הליל' ביו\"ט ראשון דהרי נהגו לברך גם לישב בסוכה בזה ואז אינו יו\"ט עדיין ולכך מדליקות תמיד בליל' בכל יו\"ט ומכל שכן ביו\"ט שני שיש לחוש למ\"ש אשת הסמ\"ע ז\"ל ע\"ש. ועיין מטה אפרים סימן תרכ\"ה סעי' ל\"ג בשם שו\"ת יעב\"ץ סי' ק\"ז שמה שמברכות שהחיינו בשעת הדלקת הנרות אין לו יסוד ומ\"מ אין למחות בידם: ", + "קונטרס אחרון
הברכה עובר לעשייתו. ובספר אשל אברהם סימן רס\"ג כ' כשמדליק איש נכון לברך קודם ההדלקה שאצלו אין ההדלקה קבלת ש\"ק וי\"ל שגם המ\"א יודה בזה וכן הוא נוהג ע\"ש:
כשמתארח אצל א' ויש לו חדר מיוחד צריך להדליק בחדרו ולברך אע\"פ שאינו אוכל שם. לפי שהדלקת נר שבת חובה אף בלא אכילה כדי שלא יכשל בעץ ואבן. ואם אין לו חדר מיוחד שם. ואפי' אם יש לו אלא שבעה\"ב משתמש שם ג\"כ וצריך הבעה\"ב להדליק שם נר שלו. אין האורח צריך להדליק שם כלל. כי מצות הדלקת נר שבת הוא מקיים במה שמדליקין נר שבת בביתו משלו. ש\"ע הרב סימן רס\"ג סעי' ט'. ובירידים שכמה אורחים בחדר א' אחד מדליק ומברך ואחרים עונים אמן. עי' פמ\"ג שם ס\"ק י\"ד.
ובענין אם מותר להדליק בנפט לבן נרות של שבת עיין בשו\"ת שו\"מ מהד\"ת ח\"ג סי' קי\"ח שהורה דאם הנפט מזוקק יפה ולבן אז מותר להדליק. ובשו\"ת בית יצחק חיו\"ד ח\"א סי' ק\"כ אות ד' ה' העלה דיכול לברך על גאהזליכט או על עלעקטרישעס ליכט להדליק נר של שבת. דכל מאור הדבוק בכלי בפלאטינען דראטה בגליהליכט. או בפחמים בבאגענליכט נקרא נר ע\"ש." + ], + [ + "טעם. שפותחין בליל שבת בארצות הללו לכו נרננה וגומרים ו' מזמורים מן צ\"ה עד צ\"ט וכ\"ט. כנגד ו' ימי החול. ובשבת מתפללין שבע. דוגמת חתן ביום חתונתו שמתברך בז' ברכות. יעב\"ץ:" + ], + [ + "טעם. שיש נוהגין לחלק עשבים בבהכ\"נ בע\"ש להריח בהם ולברך עליהם. משום קבלת נשמה יתירה שנהנית מן הריח.*בספר דברי שאול ח\"א ביצה ט\"ז כתב וז\"ל הענין של הנשמ' יתירה שניתן לאדם בשבת דהיינו שיש לו נפש רחבה לשמח ולהתענג ונפשו מתגדלת ומתרחבת עליו ויש אנשים שבשבת יוכלו לאכול לרוב ובכל השבוע הם מסתפקים במיעוט ואבותינו ספרו לנו מהחסיד הקדוש מו\"ה אברהם הכהן מאמשטרדם אשר כל השבוע הי' מתענה משבת לשבת ארבעים שנה וביום השבת הי' אוכל בלי שיעור וערך לכבוד השבת:
ובספר מאור ושמש (ס' שמות בהפטרה לשבת ור\"ח) כתב וז\"ל הנה ידוע שבכל ש\"ק יבוא לו לאדם נשמה יתיר' ושמעתי מאדומו\"ר רשכבה\"ג הרב מוהר\"ר יצחק מלובלין זצוק\"ל ששמע מרבו הקדוש מוה' בעריש זצוק\"ל שבר\"ח בא בחינת נפש ולא רוח ונשמ' רק בשבת קודש שבא לו לאדם נר\"נ כל חד לפום מעלתו ובהיות האדם מושך עליו קדושת שבת מושך עליו נרו\"נ יתירה ובהמשכת קדושת ר\"ח נמשך רק בחי' נפש. ובשבת ור\"ח באם ימשוך האדם עליו מקודם קדושת שבת ומזכה לנרו\"נ אזי לא ירגיש אח\"כ כלל בחי' ר\"ח מפני שכבר הגיע לקדוש' גדול' מזו ע\"י בחי' שבת וממילא יהי' בטל בחי' נפש ר\"ח. לזאת ימשיך עליו מקודם קדושת ר\"ח ויגיע לבחי' נפש ר\"ח. ואח\"כ ימשוך קדושת שבת. וזהו אמרו והי' מדי חדש בחדשו ואח\"כ מדי שבת בשבתו. פי' והי' הוא לשון שמחה היינו המשכת קדושה ימשוך מקודם קדושת ר\"ח כדי שירגיש בחי' נפש ר\"ח ואח\"כ ימשוך קדושת שבת: מטה אפרים סי' תרכ\"ה סעי' ל\"ו. וע\"ל סעי' ת\"ט: ", + "קונטרס אחרון
קדושת שבת. ובספר אספקלריא המאירה (יתרו) כתב וז\"ל ידוע מדברי קבלה שנשמה יתירה הבא' לאדם בשבת אינה שוה בכל נפש דאית דבא לו נפש יתירה ואיכא דאייתו להו רוח יתירה ואיכא דאתי להו נשמה יתירה. והנה הנפש יתירה בא לו לאדם בערב שבת אחר חצות והיינו אחר שהכין עצמו לשבת ברחיצה וטבילה ושאר הכנות והרוח יתירה היא בא בתפלת ערב בשבת קודם ויכלו והיינו כשאומרים פורס סכת שלם וכו' ונשמה יתירה היא בא בשבת בתפלת שחרית כשאומרים נשמת כל חי כדאיתא בפרשת ויקהל ופקודי:" + ], + [ + "טעם. שפותחים בקבלת שבת לומר לכו נרננה וכו' למי אומרים לכו וכו' הו\"ל לומר נלכה ונרננה וכו'. רק כיון שבכל ימות החול יש שליטה לחיצונים ע\"כ אז זמן הדמוי' וצריכין להסתיר כו' אבל בשבת שבטל שליטתם אנו אומרים להחיצונים לכו לדרככם כי עתה אינו זמן שליטתכם רק עתה הוא הזמן שליטתינו לכן נרננה אנחנו לד' וכו'. בשם הרב הצדיק הקדוש מוהר\"ר שמעון מיעריסלאב זצוק\"ל.*בספר תוי\"י (וישלח) פי' בשם הבעש\"ט זלה\"ה קרבה אל נפשי גאלה. שהוא גלות הנשמה. מיצה\"ר:
וחרוז בואי בשלום. אנו קוראים לשכינ' הקדוש' בואי בשלום כו' תוך אמוני עם סגולה. שתשרה עלינו עם קדוש שאנו נקראים עם סגולה. ולפי שהשכינ' במערב (עיין ט\"ז סי' ג' סק\"ג) ע\"כ הופכין כל הקהל את פניהם לצד מערב כשאומרים בואי בשלום: ", + "קונטרס אחרון
לכו נרננה. וטעם. שבבית הכנסת הש\"ץ אומר לכו נרננה ומקבל שבת על הבימה שבאמצע ביהכ\"נ. לפי שבימים הראשונים הי' המנהג שיצאו מביהכ\"נ לקבל שבת. עי' שבת דף קי\"ט ע\"א רבי חנינא מיעטף וקאי אפניא דמעלי שבתא אמר בואו ונצא לקראת שבת המלכה. ועי' באה\"ט סי' רס\"ב סק\"ה בשם כנה\"ג דיש למקבלי שבת לצאת לעזרת ביהכ\"נ. ובש\"ע האריז\"ל עניני שבת אות ג' כתב קבלת שבת תצא השדה בסוד חקל תפוחין קדישין כו' ע\"ש. ע\"כ הולך הש\"ץ על הבימה לקבל שבת שהיא מקום גבוה וקרובה אל הפתח.", + "בואי בשלום. בספר תולדות מנחם כתב. הטעם. לב' המנהגים שנוהגין בישראל. א'. שכל הקהל מהפכין פניהם לצד מעריב כשאומרים בואי בשלום. ב'. שאם יש חתן בביהכ\"נ בשבת הראשון לחתונתו מושיבין אותו למעלה. לפי שבכל השבוע לית כל עמא תמן שהן טרודין במלאכתן ולזאת אין יודעין מהתוגה ומהשמחה אשר בעיר לזאת בכדי שידעו שיש אבל בעיר לנחם אותו מהפכין פניהם קודם קבלת שבת לצד הפתח שבמערב ששם יושבין האבילים כדי לראות אותו ושידע לנחם אותו. וכן מושיבין החתן למעלה כדי שידע הקהל שיש חתן ויצאו ידי חובתן בגמילות חסדים לשמוח עמו ולשמח אותם. ועי' טעמי המנהגים סעי' תתקל\"ט וסעי' תתרנ\"ח בהשמטה בד\"ה כתב:" + ], + [ + "טעם. שיש נוהגין להתפלל תפלת ערבית של לילי שבת בע\"ש קודם שתשקע החמה. לפי שתפלת ערבית רשות אין מדקדקין בזמנה. חרדים:*ובתשב\"ץ סי' א' כתב שמהר\"ם הי' רגיל לעולם לאכול בליל שבת עם שקיעת החמה. ועי' מ\"א סי' רס\"ז סק\"ב דהנוהגים להתפלל ערבית בע\"ש מבע\"י מ\"מ כשיגיע חצי שעה סמוך לזמן ק\"ש אסורין להתחיל לאכול דהם לא נפקי כלל בק\"ש דיממא ע\"ש. ובסדה\"י כתב ג\"כ דבתפלת ערבית של שבת שמקדימין הקהל להתפלל בעוד היום יתפלל עמהם ואח\"כ יקרא ק\"ש בזמנה ואח\"כ יקדש על היין ע\"ש. ובכתבים אית' שהאריז\"ל הי' מתפלל ערבית בלילה אף בע\"ש. וקבלת שבת היינו מזמור שיר ליום השבת צריך להיות מעומד ופניו למערב: ש\"ע האריז\"ל: " + ], + [ + "טעם. שאין אומרים והוא רחום קודם ערבית כמו בחול. משום שכוונת אמירתנו פ' והוא רחום הוא לפי שתפלת ערבית נגד אברים ופדרים שכיפרו על עונות ישראל וכמ\"ש לא לן אדם בירושלים ועון בידו תמיד של שחר מכפר כו' לכן אנו מחלים פניו ית' יהיה שילום פרים שפתינו בתפלת ערבית והוא רחום יכפר כו'. משא\"כ בליל שבת שלא הי' מקריבים אברים ופדרים לכן א\"א והוא רחום כו'. ב\"י סי' רל\"ז:" + ], + [ + "טעם. למה חותמין בשבת ופרוס ואין חותמין שומר עמו ישראל לעד. מפני שאומר במדרש שבשבת אין צריכין שמירה שהשבת שומר. טור סי' רס\"ז: ", + "קונטרס אחרון
בשבת ופרוס. בספר יוש\"ה שער ח' פ\"ד כתב בשם האריז\"ל כשיגיע לופרוס עלינו סוכת שלומך צריך לעמוד.", + "שהשבת שומר. כתב בספר זרע יצחק (שמות) דבכל הד' בחי' שהם דצח\"מ יש בכל א' דבר המאוים שהאדם ירא ממנו ויתרחק שלא יבא לידי סכנה עד\"מ בדומם יש סם א' שקורין בל\"א ארשניק וכדומה שהוא מין אבן וכל הטועם ממנו בא לידי סכנות נפשות. וכן בצומח יש כמה צמחים מסוכנים וקוצים וברקנים. וכן בחי יש כמה חיות רעות ויותר מכולם הוא השממית שאם נפלה למשקה והאדם הוא שותה אותה הוא מסוכן גדול ח\"ו*ועי' מ\"א סימן שט\"ז ס\"ק כ\"ג דרק א' מאלף שהיא מסוכנת במאכל ועיין פתחי תשובה סי' קט\"ז סק\"ג דצריך עכ\"פ ס': וע\"י שמירת ש\"ק שהאדם שומר שבת כהלכתו הוא יכול להנצל מכולם שלא ישלוט בו שום רע ת\"ו. כי אז מסתלקים כל החיצונים וכל הדינים קשים מהעולם כמבואר בזוה\"ק כד עייל שבתא איהי אתיחדת וכו' וכל דינים מתעברין מינה:" + ], + [ + "טעם. שנוהגין לומר בע\"ש בערבית ושמרו בני ישראל וגו' בין גאולה לתפלה. לומר שאם ישמרו שבת אין צריכין שמירה והוא ג\"כ מעין גאולה שאם שמרו ישראל ב' שבתות מיד נגאלין. (שם):*וצריך ליזהר מאוד להיות משומרי שבת וזריזין מקדימין וביותר צריך לזרז בעלי החניות לסגור החנות מבעוד יום כי סמוך לשבת הבעל דבר מתגבר ומביא להם קונים והרבה באים לקנות צרכי מצוה נרות לכבוד שבת אל תאבו ולא תשמעו להם כי הם שלוחי הבעל דבר. ומעשה נפלא מהגביר ר' איסר'ל שהי' לו חנות גדול' ויקר' בכל מיני משי והי' מנהגו כאשר הגיע חצי היום בע\"ש מיד סגר החנות פ\"א נתקנא בו הס\"מ ובא לנסותו והתלבש בדמות שר גדול ולקח הרבה סחורות יקרים ועשה השוואה על כל אחד ועדיין לא נמדד כמה אמות יש בכל אחד ובתוך כך הגיע חצי היום והלך הגביר לסגור החנות כמנהגו והשר התחנן לו שיתן לו הסחור' ולא רצה והפסיד מעות הרבה וכבדוהו מן השמים עבור זה בבן קדוש רבינו הרמ\"א מאורן של ישראל. ס' רחמי האב:
עוד כתב שמעתי שסיפר הצדיק רכי בערצי מנאדבורנא איך שהגאון הקדוש רבי שבתי מראשקוב נסתלק בע\"ש ולעת ערב בא אליו שליח דרחמנא שיבא להיכל שמקבלין בו שבת בעולם העליון והלך אחר השליח וכאשר הגיע לפתח ההיכל ראה שם זקן נכבד עומד ושאל אותו למה אינו הולך לפנים והשיב שאין מניחין אותו עד הבוקר לפי שהי' מנהגו תמיד שלא לבש כתונת לבן לכבוד שבת עד הבוקר. גם צריך להתאחר לצאת מן השבת שלא יהי' עליו שבת כמשא כי השבת בתוך ימי החול כנשמה בגוף ומי זה השוטה לגרש מהר הנשמ' ע\"ש. וע\"ל סעי' ר\"נ בהשמטות. כ' בשו\"ת הרדב\"ז סי' רי\"ג דמותר להשכיר סופר או מלמד תינוקות בשבת ולהזכיר לו סכום מעות וכן כל דבר שיש בו צד מצוה מותר ע\"ש. ומותר לחשוב מה שצריך לסעודת מצו'. עיין מ\"א סי' ש\"ו סק\"י. וע\"ל סעי' תתל\"ה. ", + "קונטרס אחרון
מיד נגאלין. ובספר אשל אברהם סי' שפ\"ב כתב שמעתי בילדותי שמצד מחללי שבת בדרבנן נכון החסידות שלא לטלטל גם שיש עירוב ונכון הוא:
מותר לשאת נייר או דבר אחר לקנח בו בבית הכסא אפי' ד' אמות בכרמלית ומכרמלית לרשות היחיד אם צריך לכך מפני שאיסור הכרמלית אינה אלא מדרבנן והתירוהו משום כבוד הבריות (רמ\"א סי' שי\"ב בשם י\"א וכן הוא בש\"ע הרב שם סעי' ד') ומ\"מ לא יוציא רק בצמצום מה שצריך עתה. עי' מסגרת השלחן בקיצור ש\"ע סי' פ\"ב סק\"ו. ועי' בס\"ח סי' תשע\"ג דאסור לצאת בשבת בחגורה רפוי' ואינו הדוק' במתניו דהוה משוי:
ובספר ארחות חיים סי' תקי\"ד כ' בשם שו\"ת השיב משה סי' י' ע\"ד החבורה שומרים לבוקר המשכימים לומר תהלים קודם אור הבוקר בביהמ\"ד אם מותר לומר בשבת לנכרי להדליק להם נרות קודם אור היום. ותורף דבריו לא מיבעי' לומר לעכו\"ם קודם שבת או יוה\"כ להדליק למחר פשיטא דשרי וכבר יצא היתר מהגאון מלבוב בישועות יעקב סי' ש\"ז אלא אף לומר לנכרי להדליק בשבת בשביל ת\"ת דרבים או לומר תהלים ברבים נמי יש היתר ויש להם על מה לסמוך. ואין למחות ביד המקילין ע\"ש. ועי' באה\"ט שם ס\"ק י\"ג שלימד זכות על שנוהגין שביו\"כ מדליק העכו\"ם נרות בביהכ\"נ קודם תפלת נעילה ומתפללין לאורה.
ונתפשט המנהג לומר לנכרי להדליק נר לצורך סעודת שבת מאחר שגופו נהנה מיד והוא דליכא נר אחר ושלא גמרו עדיין סעודת שבת וכ\"ש בסעודת חתונה ומילה בעת צורך גדול. מעדני אשר דף א'. ועי' או\"ח סי' רע\"ו סעי' ב' בהג\"ה. ושל\"ה מחמיר אף לצורך גדול עי' באה\"ט שם סק\"ה: ובספר צפנת פענת כתב בשם הזוהר כי בשבת יוצאין כל הנשמות מגיהנם חוץ ממחללי שבתות. ופי' בזה הפסוק כל העושה מלאכה מות יומת. ר\"ל גם לעתיד יומת בגיהנם שאש גיהנם לא תכבה ממנו גם בשבת.
ובסידור לב שמח דרך התפלה כתב וז\"ל מה שהותר בפי כל להסיק האגראלנו בשבת ע\"י מכירה לעכו\"ם וכל מי שרואה רואה שהוא רק הערמ'. ובזה יש ג\"כ מלאכה דאורייתא שביתת בהמ' וכדומה והמוכר היינו הבעה\"ב עומד ומסתכל האיך הי\"ש הולך אם יהי' הרבה או לא. ובודאי הימים הראשונים היו טובים מאלה שלא היו יודעים מגראלנוס אלא קודם כניסת שבת היו משביתים ממלאכה ואפשר עי\"ז יש עכשיו ר\"ל התגברות חולאים בעולם בכל פעם חולאת משונה ר\"ל. דידוע דהשעה ראשונה מכניסת שבת היא מזל מאדים ובזה שצוה השם לא תבערו אש בכל מושבותיכם ביום השבת בזה נמתק המזל מאדים המורה חלילה על חולאים וביותר קודם כניסת שבת ישראל מדליקין נרות ובזה האור של נר שבת נמתק הכל ולכך אם מחללין שבת בהדלקה יש התגברות של מזל מאדים ומזה בא כל עניני חולאת ר\"ל ומי שיראת השם נוגע בלבו לא יעבוד ביום השבת או יקח עכו\"ם ויתן לו חלק שביעית ויתנה כך בתחילת השנה ובזה ודאי יתברך ויהי' לו ברכה:", + "צד מצוה מותר. אותן הכותבין דבר סתר בנייר עם חלב שנחלב ולא נתבשל עדיין ונבלע בנייר ואין רישומו ניכר וכשבא לחבירו נותן אותו אצל האש ושלהבת ומתחמם וניכר הכתב ההוא אסור לעשות זה בשבת דדומה לכותב. פרמ\"ג סי' ש\"מ סק\"ג.
ובשפתי רננות כתב כתיבה העשוי' מאיזה מי פירות כגון מיץ של לימוני אין מתראה מה שכתוב בו עד כי יקרבוהו אצל האש. אסור לעשות זה בשבת:
כתב בספר אשל אברהם סי' שכ\"ז וז\"ל התרתי לשפוך יי\"ש לראש בשבת קודש מצד מיחוש והזהרתי על סחיטה. ומצד איסור רפואה אין חשש לכ\"ע שכבר נהוג לבריאים לשפוך לראש כדי לישן תיכף או כדי להמית כנימה שבשערות וכל הנעשה לבריאים אין חשש כבסי' שכ\"ז גבי סיכה ע\"ש.
מטר היורד בשבת וביו\"ט מותר לרחוץ ולשתות מהם. הגהות מנהגים בשם רב האי גאון. וכן הוא בשבלי הלקט סימן פ\"ה בשם רב צמח גאון זצ\"ל משום דאסיקנא מיא בעבים מינד ניידי ולא הוי מוקצה.
אם יש עינבל קבוע בדלת אותו שפותח אין כוונתו להשמיע קול. פמ\"ג סימן של\"ח בשם א\"ר*(השמטה) זוג המקשקש לשעות והוא עשוי באופן שכשדוחקין בו הוא מקיש כמנין שעות היום אשר בעת ההוא ועי\"כ יודעים גם באפלה איזו שעה היא, מותר לדחוק בו בשבת כדי שיקשקש לידע השעה הנצרכת. כמו שמותר לערכו מע\"ש אע\"פ שמקשקש בשבת. כי אין בקול זה משום כצי שיר ולא משום חשש איסור כלל אבל אין להתיר לעשות מעשה אם לא לדבר מצוה. כגון שהוצרך לידע השעה המיוחדת לתפלה אם עומד בזמנה הראוי שלא יקדים ולא יאחר. וכן לצורך דבר נחון מאד לעשותו בעונתו המכשרת מסתברא דשרי. שאילת יעב\"ץ ח\"ב סי' ס\"ג. ועי' מ\"א סי' של\"ח סק\"א ובאה\"ט ושע\"ת שם: . מותר לטלטל בבהכ\"נ השטענד\"ר אף כשהנר דולק עליו. באה\"ט סי' רע\"ז סק\"ו בשם א\"ז. ויש להניח עליו סידור קודם הדלקה. ועי' ט\"ה סעי' רנ\"א. מולחין את הילד אחר שנולד כדי שיתקשה הבשר. מ\"א סי' ש\"ל ס\"ק י\"ד.
אסור לקלוע, האשה שערה בשבת ולא להתיר קליעתה אבל יכולה לחלוק שערה. ויש אוסרים לחלק שערה וכן נהגו לאסור לעשות ע\"י כלי אבל באצבע בעלמא נהגו להקל. או\"ח סי' ש\"ג סעי' כ\"ו:
אסור לסרק במסרק בשבת ואפי' אותו שעושים משער חזיר שא\"א שלא יעקרו השערות. ואפי' להי\"א דפסוק רישיא דלא ניחא ליה שרי מ\"מ כיון שהוא רוצה בהפרדת השערות וא\"א זה זולת ההשרה חייב. שם סעי' כ\"ז ומ\"א שם ס\"ק כ\"ב. ועי' באה\"ט שם ס\"ק י\"ג בשם מהריב\"ש שמתיר לתקן מעט שער ראשה בכלי העשוי משער חזיר אבל במסרק אסור. וכ\"ש אם הי' לה כלי השער חזיר מיוחדת לשבת דשרי וכ\"פ המ\"א בסי' שכ\"ז סעי' ג' ע\"ש. והנה בעוה\"ר רבו עתה המתפרצים ובשט נפש עוברים על כמה וכמה לאווין. ע\"כ כל מי שיראת השם נוגע בלבו יגרש את הממארת הזאת מביתו:
ובענין איסור ברירה. כשם שיש איסור ברירה באוכלין כך ישנו בשאר דברים כגון בכלים ובמלבושים וכן בספרים. כגון אם הי' לפניו ב' מיני כלים מעורבים או איזה מלבושים ורוצה לברור מין א' מחבירו הרי מין זה חשוב כאוכל והשני חשוב כפסולת וצריך לברור את זה שרוצה לילך בו או להשתמש בו כי השני חשוב כפסולת וצריך לברור האוכל מתוך הפסולת. ויש ליזהר שלא לברור מלבוש או הכלי הצריך לו רק סמוך ללבישה ואם לאו אסור דהוי כבורר לאוצר וחייב עי' ש\"ע הרב סי' שי\"ט סעי' ח' וסעי' ב'. ומ\"מ אם מונחים מלבושים זע\"ז או שתולה א' ע\"ג חבירו והוא צריך להתחתון מותר להסיר הבגדים העליונים וליקח את זה שצריך משום דהוי כמו פסולת שמונח ע\"ג אוכל או שני מיני אוכל שמונח א' ע\"ג חבירו שמותר לפזר את הפסולת וליקח את האוכל. ועוד דהוי כמו קליפת הפירות שמותר לקלף. וע\"ש סעיף ו'.
ובענין אם מותר לכתוב בשבת ק' שיבא רופא אל חולה שיש בו סכנה. אם בלא כתיבה לא יבא, רשאי לכתוב. ומ\"מ לא יכתוב כ\"א ההכרחיות מאי דלא סגי בלא\"ה. וכל זה רק ברופא מומחה משא\"כ במי ששולח אחר אוהבו או מי שיתפלל בעדו י\"ל שאין היתר לכתוב וצע\"ע היטב. אשל אברהם סי' שכ\"ח:
ובספר ארחות חיים סי' ש\"ו אות י\"ג כתב בשם שו\"ת שו\"מ מהד\"ג ח\"ב סי' ק\"פ שהי' מתיר לאיש א' בלבוב שבא לו ידיעה שאשתו תקיף לה עלמא ר\"ל בטריסקאוויץ לרכוב על סוס בש\"ק לשם. וצוה עליו אשר בעת רוכבו לא ילבש בדרך שיכירו בו שהוא יהודי. כדי שלא יהי' ח\"ה. ובשם שו\"ת מגדל השן סי' ב' כ' דלחולה שיש בו סכנה מותר לישראל ליסע בשבת עם הרופא בעגלה דחיישינן שמא לא יזדרז הרופא:
ועי' בשו\"ת הרי בשמים מהד\"ת סי' קפ\"ט שכ' להתיר לאוהבו של החולה שיב\"ס שיסע עם הבאהן כשחולה מבקש. וכ\"כ בספר מנורה הטהורה. ואסור לומר לצדוקי לעשות לנו מלאכה בשבת דכישראל חשיבי. פחד יצחק אות א':
ובסידור לב שמח כתב וז\"ל ראיתי שתופסין וחולקים על צדיקים מה ששולחין להם שליח בשבת להתפלל בשביל החולה וזה בודאי מותר להחולה כמבואר בהר\"ן שאפי' לקרובים מותר לשלוח כדי שלא תטרף דעתו עליו ומכ\"ש אין לך גדול האמונה והבטחון שיש לחולה כשיודע ששולחים להצדיק מזה עצמו נמשך לו רפואה. וממילא הוא אצלו כסכנת נפשות אם אין שולחין. וביותר להצדיק דאתמחי גברא מצינו בגמרא להיתר. והצדיק בעצמו בודאי אינו חייב בזה שאינו מצוה לשום אדם שיבא אצלו בשבת:" + ], + [ + "טעם. שאומרים במועדים וידבר משה את מועדי ה' וגו' תיכף לחתימת הפורס סוכת שלום עלינו. כלומר שיפרוס סוכת שלומו עלינו אם נשמרהו כראוי. אבודרהם:" + ], + [ + "טעם. שבחתימת שבת אין מזכירין ישראל כמו בימים טובים אלא בשבת בלבד. מפני שהשבת קדמה לישראל שנאמר כי ששת ימים עשה ד' את השמים ואת הארץ וביום השביעי שבת וינפש וכתיב ראו כי ה' נתן לכם השבת. שהי' כבר. (שם):" + ], + [ + "טעם. שתקנו לומר אחר התפלה עוד הפעם ויכלו. לפי כשחל יו\"ט בשבת אין אומרים אותו בתפלה שמתפללין אתה בחרתנו ואז צריכין לאומרו מפני שלא אמרוהו בתפלה ואגב זה תקנו לאומרו בכל השבתות. תוס' פסחים דף ק\"ו ע\"א ד\"ה זכרהו:", + "קונטרס אחרון
תקנו לאומרו בכל השבתות. בספר בני יששכר מאמר ד' אות ד' פ' בשם הרב הקדוש בעל אוה\"ח על מה שארז\"ל כל האומר ויכל\"ו וכו' כאילו נעשה שותף להקב\"ה במ\"ב. עפ\"י מ\"ש הכתוב כי ששת ימים עשה י\"י וגו' ולא כתיב בשש\"ת. כי השי\"ת לא ברא רק ששת ימים ושוב ברא את יום השב\"ת. ושוב ע\"י שומרי מצותיו קדושת יום השב\"ת נברא שוב ששת ימים וכן עד סוף כל הדורות. ואלו יצויר ח\"ו שלא הי' שומר שבת בעולם, הי' מתבטל העולם. וז\"ש הכתוב כי ששת ימים עשה י\"י ולא כתיב בששת. להורות אשר השי\"ת לא ברא רק ששת ימים ושומרי מצותיו יום השב\"ת בקדושת היום נברא עוד ששת ימים וכן כל ימות עולם. נמצא השומר שב\"ת ואומר ויכלו כאילו נעשה שותף וכו' שבאמת הוא כעין שותף שהשי\"ת ברא ששת ימים וזה ע\"י שמירתו ואמירתו בכח בורא ג\"כ ששת ימים:
ובספר ייטב לב (בראשית) כתב שמעתי מפי אאזמ\"ו זצלה\"ה לפרש שומריו וזוכריו המה מעידים כי לששה כל ברואים ועומדים. לא אמר בש\"ש כ\"א לששה. כי הבריאה מתחילה היתה רק לששה ימים ורק ע\"י שבת היה בריאה מחדש לתת נפש לעולם להתקיים עוד כל ימי עולם:
ובספר נחלי דבש (ויקהל) כתב בשם ס' ברכת שמואל בשם הגאון מו\"ה שכנא ז\"ל ביאור המכילתא לא תעשה מלאכה מנין שאף אמירה לעכו\"ם אסור ת\"ל את שבתותי תשמרו. דהוא ית' שמר השבת במניעת מלאכה. ומה הי' מלאכתו בששת ימי המעשה היינו רק האמירה. דבדבר ה' שמים נעשו. לזה מוכח שפיר מאך את שבתותי תשמרו דהיינו השבת שלי ששמרתי. כן תשמרו גם אתם. ומוכח דגם אמירה אסור:" + ], + [ + "עוד טעם. כדי להוציא מי שאינו בקי. ונהגו לומר אותו בקול רם ומעומד. וטעמא. משום שהוא עדות להקב\"ה על מעשה בראשית וכתיב ועמדו שני האנשים ודרשינן אלו העדים שצריכין להעיד ביחד ומעומד. טור סי' רס\"ח ועי' לבוש שם סעי' ז':*ובישועות יעקב סימן רס\"ח סק\"א ביאר מה דאית' שבת דף קי\"ט כל האומר ויכלו שני מה\"ש מניחין ידיהם על ראשו ואומרים לו וסר עונך וחטאתך תכפר. לפי שאמר כל האומר ויכלו מעיד שהקב\"ה ברא העולם ולכך צריך לומר בעמידה דמצות עדים בעמיד'. והנה כשהעד רשע אין ממש בעדותו ולכך קיי\"ל דעדי הגט צריכים להרהר בתשוב' ולכך אומרים לו וסר עונך למען יהי' ישראל עדים כשרים ע\"ש:
ואין לדבר בשעה שאומרים ויכלו ולא בשעה שאומר הש\"ץ ברכה מעין שבע. ומעשה בחסיד א' שראה לחסיד א' במותו (פי' בחלום לאחר מותו) ופניו מוריקות א\"ל למה פניך מוריקות א\"ל מפני שהייתי מדבר בויכלו בשעה שהיו הצבור אומרים ובמגן אבות ובויתגדל. טור סי' רס\"ח בשם ס\"ח. ובס' עבודת הקודש כ' בשם גורי האריז\"ל דאם גמר תפלתו בלחש ועדיין הש\"ץ אינו מתחיל החזרה חטא חמור לדבר בין לחש לחזרה: " + ], + [ + "טעם. שאומרים ברכת מעין ז'. משום סכנת מזיקין שבתי כנסיות שלהם היו בשדות ותקנו אותה בשביל בני אדם שמאחרין לבא לבהכ\"נ שיסיימו תפלתם בעוד שהש\"ץ מאריך. טור שם. וביו\"ט שחל בשבת אומרים אותה ג\"כ אבל אין צריך הש\"צ להזכיר בה אותה י\"ט שלא תקנו אלא בשבת וכיון שאין הטעם אלא משום סכנה מאי דתיקון תיקנן ואין להוסיף עליה. שבת דף כ\"ד ע\"ב ועי' לבוש שם סעיף ט'. וטעם. שלא תקנו לאומרה בשאר לילי החול ולילי יום טוב שג\"כ יש לחוש משום סכנת מזיקין. משום דבשאר לילי החול היו עסוקין כל איש במלאכתו וכשגמר מלאכתו מתפלל ערבית בביתו ולא היו באים לבהכ\"נ ולפיכך אין שם חשש. אבל בלילי שבתות היו באין לבית הכנסת וחששו חכמים משום סכנת מזיקין. אבודרהם:", + "קונטרס אחרון
משום סכנת מזיקין. והא דאמר לעיל דאין חותמין שומר עמו ישראל לעד. שבשבת אין צריכין שמירה שהשבת שומר'. היינו לומר בעיר מפני חלאים או שאר פגע רע. לאפוקי שמירה מפני מזיקין א\"צ כ\"א בשדה. דרישה סי' רס\"ז. ובפרישה כתב דאין השבת שומר' אלא כשמשמרים אותו כראוי. וידוע שאין משמרים אותו כראוי דאלמלא שמרו ישראל שני שבתות כראוי מיד נגאלין:
מגן אבות אין היחיד אומר אותה ואם רוצה לאומרה בלא פתיתה שיתחיל מגן אבות ויסיים בלא חתימת הברכות רשות בידו. עמק ברכה:" + ], + [ + "טעם. שאין אומרים ברכת מעין שבע בבית חתנים ואבלים. משום דליכא טעמא דמאחרין לבוא שיהי' נזוקין. א\"ח סימן רס\"ח סעיף י' ועי' מ\"א שם ס\"ק י\"ד דבמקום שנוהגין לאמרה אין למחות בידם. ועיין קני מנורה שם ס\"ק י\"א וז\"ל ומזה למדו אחרונים למנין שאינו קבוע דאין אומרים אבל מכוונת האר\"י ז\"ל החיוב לאמרה בכל ענין ע\"ש. ויחיד אין לו לפתוח ולחתום בברכה אלא מתחיל מגן אבות כו' עד זכר למעשה בראשית. תשב\"ץ:" + ], + [ + "טעם. שאין אומרים במה מדליקין ביו\"ט שחל להיות בע\"ש. מפני שאין יכולין לומר עשרתם לפי שאין מעשרין ביו\"ט. ונוהגין שאין לאומרו לא בשבת שבחוה\"מ ולא בי\"ט שחל להיות בשבת משום לא פלוג דבי\"ט שחל להיות בע\"ש. לבוש סי' ע\"ר. וע\"ש סעי' תפ\"ז סעי' ג':" + ], + [ + "טעם. ששורין הצמוקין במים ג' ימים אף דבכל מקום קימ\"ל דשיעור כבישה הוא מעל\"ע. מ\"מ לענין קידוש וברכה ראוי להחמיר כדעת האומרים דאין כבישה פחות מג' ימים. (רלב\"ח):", + "קונטרס אחרון
במים ג' ימים. ובספר חכמת אדם כלל ע\"ה סעי' ח' כ' וז\"ל וצ\"ע למה לי ג\"י שהרי כבוש הוי מע\"ל ובאו\"ה ובד\"מ לא נזכר ג\"י ולכן נ\"ל דלאחר מעל\"ע דינו כיין. ותשו' רלב\"ח אינו בידי. ואפשר דמעשה כך הי' ע\"ש. ובהגהות יד שאול יו\"ד סי' קכ\"ג כ' דברלב\"ח יש שם סתירה קצת שכפי הנראה מהמעשה לא הי' ג\"י כו' וא\"כ לדידן דכבוש הוי במעל\"ע גם לענין היין הדין כן הן לענין לנסכו והן לענין ברכת בפה\"ג וסיים דכן נראה לדעתו ברור ע\"ש. ובספר ארחות חיים סי' ר\"ב אות ט\"ז כתב ראיתי נדפס בלוח התיקון שבס' ברכת הבית אשר הגה\"צ מוהר\"ר יחזקאל משיניווע זצוק\"ל השיג על הגהות יד שאול ואומר שאין להקל כלל בפחות מג\"י דבעינן טעם חזק ומכ\"ש כשאינו תוסס כראוי בודאי לא הוי יין ע\"ש. ובסוף בהשמטות כתב דבאמת שהמעיין בתשובת רלב\"ח סי' מ\"א ימצא ששריית הצימוקים במים הי' ביום ד' ובליל שבת אירע מגע העכו\"ם ולא הי' עוד ג\"י מעל\"ע והוא השיב דלא בעינן המשכה היין מהצימוקים כיון שכבר עברו ג\"י משנתנו המים בהצימוקים ע\"ש. ונראה שהתשובה הי' מפני מעשה שהי' וה\"ה בפחות. וגם דוקא משום שלא משכו היין מהצימוקים משא\"כ אחר הסינון אם רואין שנגמר היין יש להקל גם בפחות מג\"י ע\"ש:
ובשם א\"ר שם ס\"ק י\"ד כתב שצידד דגם בפחות ממעל\"ע אם רואים שנתנו הצימוקים טעם בהמים מברכין בפה\"ג ע\"ש. ולי נראה לחלק דבחורף צריך להיות שריית הצימוקים במים ג\"י. אבל בקיץ עפ\"י רוב יקלקל טעם היין בשריית הצימוקים במים ג\"י ע\"כ אם לפי ראות העין שהיין יגמר בביתו בב' מעל\"ע או אפי' בפחות מזה יכול לברך עליו בפה\"ג. ואדרבה בשריית ג\"י מעל\"ע כבר עבר טעמו ויש להסתפק אם יוכל לברך עליו בפה\"ג:
ובספר מדרש תלפיות אות י' כתב בשם ספר טעמי המצות וז\"ל ראיתי אנשי מעשה שהיו מחמירים על עצמן שאפי' בראיית העכו\"ם את היין לא היו רוצים לשתותו אעפ\"י שלא נגע בו הערל כיון שנתן עיניו בו אין בו סימן ברכה ומנהג וותיקין הוא:
ובספר תורת משה להגאון הקדוש בעל חת\"ס כתב על פסוק וימכור את בכורתו ליעקב ויעקב נתן לעשו לחם ונזיד עדשים ויאכל וישת. דהאי וישת היינו יין שהכין יעקב להברות האבל. וכיון שהי' במכירה זו יין הוצרך לגמור המכירה בשבועתו טרם נתן לו יין. משום דבנגעו בו נתנסך ושוב הוי הבכורה דמי יי\"נ. עי' מס' ע\"ז דף ע\"א כי כייליתו חמרא לנכרים וכו' ע\"ש:" + ], + [ + "טעם. שצריך לקדש. לפי שנאמר זכור את יום השבת לקדשו. כלומר זכרהו זכירות שבת וקידוש.*והנה במה שכתב המ\"א סי' רע\"א סק\"א בשם המ\"מ פכ\"ט דקידוש יו\"ט הוא דרבנן. עיין ארחות חיים שם בשם ס' כרם שלמה סי' רצ\"ו שהביא מהפרמ\"ג שם ס\"ק י\"א דקידוש יו\"ט והבדלה של יו\"ט דבר תורה. ובמכילתא פ' יתרו מרבה לה מקרא ימים טובים מנין ת\"ל אלה מועדי ד' ועי' בא\"ר ובר\"י ע\"ש. וע\"ש בקונטרס עובר אורח לסי' תקכ\"ט שכתב בדין קידוש היום ביו\"ט ושלא לטעום מצאתי במהר\"ם פסחים דף ק\"ה ע\"ב דביו\"ט א\"צ כלל לקדש ביום והביא קצת ראי' מתוספת' ברכות מדעריב לי' ליו\"ט בהדי ר\"ח וחה\"מ ודעבד כמר עביד. כו'. ובקיצור של\"ה כתב יש נוהגין לעשות קידוש במלבושים כמו שהולכין לביהכ\"נ ר\"ל (איין שוהל מאנטיל) ואשרי להם: וצריך לזכרהו בכניסתו וביציאתו בכניסתו בקידוש. וביציאתו בהבדלה. רמב\"ם פכ\"ט. ועי' רוקח סי' רצ\"ז כתיב מקרא קודש יהי' לכם. מכאן שמקדישין ביו\"ט: " + ], + [ + "טעם. שנהגו לקדש בזמן הזה בביהכ\"נ אע\"פ שאין אורחים אוכלין שם כדי להסדיר להמון העם סדר הקידוש הצריכין ללמוד אותו*שאלה מן השמים ששאל רבינו יעקב ממרוי\"ש שהי' שואל מן השמים ומשיבין לו ז\"ל יש מקומות שאין מקדשין בבהכ\"נ מפני שאין שם אורחים ושאלתי אם הדין עמהם וטוב למנוע המקדשים או אם טוב לקדש ולהבדיל כמנהג רוב המקומות. והשיבו. אע\"פ שאין קידוש אלא במקום סעודה מצוה לקדש ולהבדיל בבהכ\"נ משום ברוב עם הדרת מלך. ועוד נרות חנוכה שמדליקין בבהכ\"נ אע\"פ שכ\"א מדליק בביתו. ועוד כי יש אנשים שאין יודעים לקדש ולהבדיל וכששומעים בבהכ\"נ נותנים אל לבם ולומדין ומקדשין בביתם: דלא גרע מתפלת של פרקים שצריך להסדיר. כלבו סי' נ\"ח:*עי' מ\"א סי' רס\"ט סק\"א דהמקדש צריך ליתן לתינוק שהגיע לחינוך. אבל בקטן שלא הגיע לחינוך הוי ברכה לבטלה. ואפי' במקום שנהגו ליתן להתינוק הנימול ביום המיל' היינו משום שהברכ' בשבילו הוא אבל בקידוש צריך ליתן לתינוק שהגיע לחינוך שעי\"ז אין הברכ' לבטלה כיון שתינוק שהגיע לחינוך שותה ואינו מברך ע\"ש. כתב באשל אברהם שם קידוש והבדלה שבבתי כנסיות יש להטעים רוב השיעור ההכרחי להתינוקות ע\"ש. ואם אין קטן טועם המקדש וישתה כשיעור (ובס' א\"ר כתב דבטעימא בעלמא סגי ע\"ש ראייתו) ויכול אח\"כ לקדש שנית בביתו כדי להוציא את ב\"ב. מ\"א שם. ובש\"ע הרב כתב דאם אין קטן יטעום המקדש או אדם אחר וישתה רביעית שי\"א שיוצא בזה ידי קידוש במקום סעודה ע\"ש. ועי' קונטרס אחרון לטעמי המנהגים בהשמטה לסעי' ש' בד\"ה בקונטרס עיון תפלה: " + ], + [ + "טעם. שנותנים מפה על השלחן תחת הפת ומפה אחרת פרוסה על גביו. כדי שלא יראה הפת בשתו שהוא מוקדם בפסוק ארץ חטה ושעורה וגו' ואנו מברכין על היין קודם לו לפיכך מכסין אותו שלא יראה בשתו. טור סי' ער\"א:", + "קונטרס אחרון
שלא יראה הפת בשתו. עי' אשל אברהם סי' קפ\"ב דכמו שיש לכסות שלא יראה פת בשתו בשבת ק'. כן יש לכסות בשעת ברהמ\"ז על הכוס שהרי גם קידושא רבא אין אומרים על הלחם ומכל מקום מכסים*ובתשב\"ץ כתב כשהוא מבדיל במוצאי שבת או במוצאי יו\"ט על שלחנו מכסה את הפת כמו שעושים בשבת: . ואולי אין לכסות כ\"א שלימה משא\"כ חסירה אינה ראוי לזה כל כך. ואולי גם בש\"ק אין צריך לכסותה. וכן כיסנין גם שלימה אין צריך לכסות וצע\"ע היטב ע\"ש." + ], + [ + "עוד טעם. כי היכי דתיתי הסעודה ביקרא דשבתא ולטעם זה לא יגלהו עד אחר הקידוש אבל לטעם הראשון מיד כשבירך בפה\"ג רשאי לגלותו. מ\"א שם ס\"ק כ':", + "קונטרס אחרון
עד לאחר שבירך ברכת המוציא. ובספר אשל אברהם סי' ער\"א כתב הטעם כיון שבליל שבת ק' אזדמן ברכאן אכל שתא יומא דשבתא כידוע מהזוהר הק' לזה עושים זכר למן בשבת\"ק וכ\"ה בבחי' ויברך את יום השביעי והברכה שורה בסמוי מעין. וברכו במן דששי וקדשו במה שהי' משנה. ועי\"ז נכון לכסות גם בשחרית שבת\"ק וסעודה ג' כי אין הטעם מצד שלא יראה בשתו לבד שזה לא שייך רק בלילה או בשעת קידושא רבא מה שאין כן טעם דברכה שייך תמיד וכ\"ה עצהיו\"ט ע\"ש:" + ], + [ + "עוד טעם. זכר למן שלא הי' יורד בשבתות וי\"ט והי' טל מלמעלה ומלמטה והמן בנתים. תוס' פסחים דף ק' ע\"ב בד\"ה שאין ועיין תוס' פסחים דף קט\"ז ע\"א בד\"ה מה ועי' ט\"ז שם ס\"ק י\"ב.*ולטעם זה לא יסירו המפה העליונ' תיכף אחר הקידוש כמו שנוהגין העולם רק ישאר המפה עד לאחר שברך ברכת המוציא. וכך יעשה יקח הפת שרוצה לבצוע עליו וירשום בו בסכין ואח\"כ יניח עוד תחת המפה ויניח ידיו על הפת תחת המפה ויברך המוציא. קיצור של\"ה: " + ], + [ + "טעם. שחייבו חז\"ל לקדש על היין. הואיל והכלה נכנסת לחופה צריך לשמחה ולהמשיך לה אצילות רוח הקודש ממקום יניקתה סוד פחד יצחק ששם סוד היין המשמח אלקים ואנשים כדאיתא פרק כיצד מברכין אמר ר' שמואל בר נחמני אמר ר' יונתן מנין שאין אומרים שירה אלא על היין שנאמר החדלתי את תירושי המשמח אלהים ואנשים אם אנשים משמח אלקים במה משמח מכאן שאין אומרים שירה אלא על היין*ועי' זכור לאברהם בשם הרב יוסף אומץ דלא יאמר הסיום של תפלת יהא רעוא כו' שאומרים קודם קידוש רק יאמר ברעותא וחדוה עלינו ועל כל ישראל ותו לא: תולעת יעקב:", + "קונטרס אחרון
אלא על היין. וכוס של קידוש תקבלנו משתי ידים זולתך לב' ידיך ותחזיק הכוס ביד ימינך לבד בלתי סיוע מן השמאל. וכן ג\"כ בברהמ\"ז צריך לקבלו מב' ידים לב' ידיו. האריז\"ל. וע\"ל בהשמטה לסעי' תי\"ז בד\"ה ובס' א\"ח:" + ], + [ + "טעם. לשבח למה מקדשין את השבת דוקא על היין. ולמה מברכין בפה\"ג והלא יין הוא נקרא. ולמה דוקא מקדשין על היין בסעודה הא' ולא בסעודה ב' וג'. ולמה מתחילין ביום הששי כו'. רק דהענין הוא כך כי אדה\"ר חטא בההוא שעתא כדאיתא בגמ' אדה\"ר נברא בע\"ש ובשעה י\"א סרח ושעה י\"ב הי' שעת הכנסת שבת דמוסיפין מחול על הקודש וכשחטא אדם טימא כל הארצות וגרם שסילק השכינה מלמטה למעלה וכבר נודע דעת חכמי אמת דבשעה שמקדישין את השבת השכינה יורדת למטה ועומדת למעלה משלחנו. וע\"י שחטא אדה\"ר וטימא כל הארצות ולא יכלה השכינה לירד למטה בההוא שסרח דהוא שעה י\"ב. לכך תקנו לברך על היין לתקן חטאו כי בגפן חטא אדה\"ר שאכל בלא ברכה כדאיתא בי\"מ. ולכך מזכירין בדבר גפן ולא יין להורות שהברכה זו הגפן היא תיקון הגפן שחטא בו אדה\"ר מה שאכל בלא ברכה. אמנם סברה זו ליתא אלא אם נאמר דמוסיפין מחול על הקידש וכדלעיל ולהורו' זה מתחילין יום הששי. דמינה ילפינן דמוסיפין מחול על הקודש. כתונת פסים:", + "קונטרס אחרון
לברך על היין לתקן חטאו. ולכך מצוה לאכול לחם משנה חטים בש\"ק. כי י\"א עץ שאכל ממנו אדם הראשון חטה הי' ובזה הוא מתקן חטאו. אשל אברהם סי' קמ\"ט:" + ], + [ + "טעם. שיש נוהגין שלא לקדש בתחלת ליל שבת (משעה ו' עד שעה ז'). עי' רש\"י במס' שבת דף קכ\"ט ע\"ב שכתב שמתחלת יום ד' נתלו מאורות ברקיע. וכן ז' כוכבי לכת שסימנם שצ\"ם חנכ\"ל וכל אחד משמש שעה אחת ואח\"ז משמש שעה כוכב שאחריו וכן חוזרים חלילה נמצא תחלת יום ו' משמש שעה א' כוכב נוגה. ואחריו כוכב. ואחריו לבנה. אח\"ז חוזרים חלילה שצ\"ם חנכ\"ל הרי עבר מיום ו' עשרה שעות נשאר מן יום שתי שעות ומשמש בהן שבתאי ואחריו צדק ואחריו מאדים א\"כ צדק משמש סוף יום הששי שהוא שעה י\"ב ומאדים שאחריו תחלת ליל שבת (משעה ו' עד שעה ז') והוא ממונה על חורבן ומלחמה והיא במשלת ס\"ם ועי' ברש\"י עירובין דף כ\"ו. ואין זה אלא בזמן שיום ולילות שוים שתחלת שעה שביעית מן שעות ההשואה. והיא שעה א' מן יום אז משמש נוגה וכן בשעה ששית אחר חצות היום משמש מאדים. מחצית השקל סי' ער\"א סק\"א. וע\"ל סעי' רנ\"ח:", + "קונטרס אחרון
ואחריו מאדים*(השמטה לסעי' רפ\"ד בקנ\"א) ובשם הרב הצדיק הקדוש מוהר\"ר שמעון מיעריסלאב זצוק\"ל שכשהי' מקדש בין שעה ששית לשביעית הי' אומר הפיוט של אב הרחמים הוא ירחם עם עמוסים ויזכור ברית איתנים ויציל נפשותינו מן השעות הרעות וכו': בספר אהבת יונתן פי' הפסוק (ישעי' י') שוחט השור מכה איש. עפ\"י מ\"ד בגמרא דשבת האי מאן דבמאדים. ר\"ל שמקבל מקרה ממזל מאדים הוא ממהר לשפוך דם. וכן הנולד בכל א' מז' כוכבי לכת ע\"ש. ולפ\"ז נוכל לומר דאין שכר ועונש כי זהו סיבת ההכרח ומונע סיבת הבחירה. אולם י\"ל דבאמת אין זה טענה דודאי אדם מקבל מקרה מן המזל ואעפ\"כ יש לו רשות בידו לבטל הטבע דהיינו אם מקבל מקרה ממאדים יוכל לתקן עצמו ולהיות חתן דמים למולות או להיות שוחט והוי דבר שיש לו מתירין וזהו רשות ביד כל אדם. וז\"ש שוחט השור. הכוונה שיוכל לתקן עצמו במותר לו והוא לא עשה כן אלא מכה איש." + ], + [ + "טעם. דאין לברך על כוס פגום ואע\"פ שנשאר בו יותר משיעור רביעית משום דמחזי כמאן דמברך אשיורי כוסות. אבודרהם.*ודוקא לקידוש ולהבדלה צריך שלא יהא פגום אבל לשתות צריך לברך עליו אע\"פ שהוא פגום דאסור ליהנות מן העולם הזה בלא ברכ' וקידוש והבדלה נמי לא אמרן אלא במקום דאפשר אבל א\"א מברך אפי' אפגום ונותן לתוכו מים. תוס' ברכות דף נ\"ב ע\"א בד\"ה טעמו פגמו. ועי' שבלי הלקט הלכה ע\"א שכוס פגום אפי' בלא תוספת יש תקנה אם שתה יין מכוס גדול יערה אותו בכוס קטן אם יהי' בו שיעור של ברכה ויכול לברך עליו ופגום פי' חסר כמו עד שתמלא פגימתה של לבנה ע\"ש ועי' רשב\"ם פסחים דף ק\"ו ע\"א. ובשעת הדחק מברכין אפי' על כוס פגום. ויש שנותנין בו מעט פירורין של פת לתקן אותו והוא מנהג שטות. לבוש סימן קפ\"ב סעיף ז': ", + "קונטרס אחרון
ופגום פי' חסר. וצריך לתקנו מכוס שיש בו רביעית וכ\"ש כשמתקן במים דצריך שיעור. עי' זכור לאברהם אות כ'. ובשם א\"ר כ' דלא מהני תקון מעט יין או מים אלא באין לו כוס שאינו פגום אבל בדאפשר אין להתיר ע\"ש. וצריך לחזור אחר כלי שלם. סימן קפ\"ג. וכלי שנשבר ויש בו חסרון כדי חגירת צפורן פסול. וסדק פוסל אף בלא חסרון. ואף בנשבר בסיס שלמטה פסול אף שיכול לעמוד בלא סמיכה. וכל זה בדאפשר אבל בא\"א יש לברך על כוס שבור. עי' מ\"א שם סק\"ה. ועי' בס' זכור לאברהם אות כ':" + ], + [ + "טעם שאין לברך על המים. כי הפכים הם לכוונת הכוס שהוא עקרו אש ודין. ומים הם הפוכן שהם רומזים לרחמים גמורים ולחסד משא\"כ בשאר משקין שמעורבין במיני' הרבה כמו העטר' שהיא כלול' מכולן וע\"ל סעי' קפ\"ה ולבוש שם:" + ], + [ + "טעם. שתקנו קדושה והבדלה וברכת חתנים בתר בורא פרי הגפן. משום דכיון דצריך לקדש ולהבדיל לא אפשר למיכל עד דמקדש ומבדיל והוי צורך אכילה ומשום הכי לא הוי הפסקה. וכן נמי הני ברכות דחתן דחובה הן עליו ועל היושבין שם לברוכי קמי קב\"ה מעין אכילתן ושמחתן וכיון דהכי הוא צורך אכילה נינהו אבל שאר מילי אפי' דברי תורה הפסיק בה צריך לחזור ולברך. כל בו סי' ל\"א:" + ], + [ + "טעם. שאומרים. יום הששי. כדי להשלים ע\"ב תיבות. עי' מ\"א סי' ער\"א ס\"ק כ\"ב.*כתב בשו\"ת חת\"ם סופר ח\"א סי' י' מה שאנו נוהגין להתחיל הקידוש בויהי ערב ויהי בוקר והוא אמצע הפסוק והרי כל פסוקא דלא פסקיה משה לא פסקינן. כי לא נכון להתחיל תחלת הקרא וירא אלקים את כל אשר עשה והנה טוב מאוד. מפני דרשות חז\"ל. טוב מאוד זה המות והשתא דלא אפשר באופן אחר שרי למפסק קרא ע\"ש: " + ], + [ + "טעם. שנוהגין לומר ויכלו קודם הקידוש. כדי להוציא את בניו ואת ב\"ב שלא הי' בבהכ\"נ ולא שמעו כשאמרו הציבור ויכלו. תוס' ע\"פ דף ק\"ו ע\"א ד\"ה זכרהו. (וע\"כ מתחילין בבהכ\"נ בפה\"ג):" + ], + [ + "טעם. שמברך על היין תחלה ואח\"כ מברך על היום. משום שהיין גורם לקידוש היום. ועוד כי ברכת היין היא תדירה וברכת היום אינה תדירה ותדיר ושאינו תדיר תדיר קודם. אבודרהם." + ], + [ + "טעם. שאומרים סברי מרנן. רבו בו הטעמים.", + "והטעם. הנכון הוא על שם דאמרינן בפרק כיצד מברכין בא להם יין בתוך המזון כל אחד ואחד מברך לעצמו לפי שאין בית הבליעה פנוי ועכשיו שבית הבליעה פנוי הוא אומר היש בדעתיכם רבותי לשמוע הברכה ולכוין דעתיכם לצאת בה ידי חובה והן עונין לחיי בלשון התלמיד ר\"ל הן. אבודרהם:" + ], + [ + "טעם. כשיש בידו כוס של קידוש או הבדלה הוא אומר סברי מרנן והקהל אומר לחיים מפני כשהיו דורשין לעדים על העבירה שאדם עושה. וכששבין מלחקור אומר להם סברי מרנן (פי' איך אתם סוברים אם הוא חייב מיתה או לא) והם אומרים אם לחיים ואם למיתה ואם הוא מחויב סקילה מביאין לו יין טוב וחזק*בספר הגהות מהרצ\"א להגאון הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל פי' ויין למרי נפש. עפ\"י מה שכ' בזוהר פקודי דף רס\"ד ע\"א ת\"ח האי ממנא בידי' כסא חדא כו' וכל אינון קטולי ב\"ד כו' אתעקרו מאלין סטרין דמסאבין כו' וכל אינון דלא שתו האי כסא דב\"ד כו' כד נפיק נשמתי' כו' האי ממנא וכל אינון דעמי' אחידן בי' הוא יום המר ע\"כ לשון הזוהר. ע\"כ משקין להרוגי ב\"ד כוס ע\"ש ויין למרי נפש. היינו אם לא הי' נהרג בב\"ד הוי לי' לנפש יום המ\"ר: ומשקין אותו כדי שלא יצטער מן הסקילה ובאין העדים ועוקדין לו ידיו ורגליו ושמין אותו בבית הסקילה ולוקחין העדים אבן אחת גדולה שימות בה ושמין אותה על לבו ע\"כ אם אומר הש\"ץ סברי מרנן אומר הקהל לחיים כלומר כי לחיים יהא הכוס. מדרש תנחומא פ' ויקהל:" + ], + [ + "טעם. שאומרים סברי על היין ולא על השכר. משום שהיין הביא קללה לעולם בימי נח שנשתכר ונתארר בנו כנען. ע\"כ אנו אומרים סברי כלומר תבינו שבדעתי לשתות ובדעתיכם אשתה דלא יזיק וע\"כ רגילין להשיב אחריו לחיים. עי' עטרת זקנים סי' קפ\"ט:" + ], + [ + "טעם. שאין מרשין אלא על הפת ואין מסבירין אלא על היין. לפי שלחם הוא רשות שאם רוצה שלא לאכול לחם אפי' בשבת הרשות בידו לפיכך נוטל רשות כדי שיסכימו כולן דעתן. אבל בברכת המזון וקידוש והבדלה שהן חובה אין צריך לומר ברשות אלא סברי מרנן או סברי מורי או רבותי. כלומר תנו דעתיכם על הברכה כדי לצאת בה ידי חובתכם. שבלי הלקט אות ק\"מ:" + ], + [ + "טעם. שאין אומרים בשבת אשר בחר בנו מכל עם ורוממנו מכל לשון כמו בימים טובים. לפי שבמרה נצטוו על השבת שנאמר שם שם לו חק ומשפט ושם נסהו ואמרו ז\"ל שבת ודינין במרה אפקוד ועדיין לא בחר בהם הקב\"ה עד שנתן להם התורה אבל כשנצטוו על ימים טובים כבר נתן להם התורה ובחר בהם ולכך אין אומרים בשבת אשר בחר בנו וגם אין אומרים בשבת ורוממנו לפי שקאי על הנסים גדולים שדליתני על אויבי ולכן ארוממך וימים טובים נצטוו בהם ע\"י נסים ונפלאות שעשה עמהם הקב\"ה אבל שבת לא נצטוו בו ע\"י נסים ונפלאות אלא על שם ששבת בו ממלאכה ולכך א\"א בשבת ורוממנו מכל לשון.*ועי' חק יעקב סימן תפ\"ח ס\"ק ד' דבשבת וי\"ט יקדשו שנים או יותר ביחד והטעם אגב דחביב עלייהו כיון שמזכירים שבחר בנו הקב\"ה ונתן לנו שבתות למנוחה ומועדים לשמחה זכרון ליציאת מצרים יהבי דעתייהו ושמעי אע\"ג דבעלמ' תרי קלא לא משתמעי ע\"ש. ועי' תוספות שבת סימן רע\"ג ס\"ק י' וז\"ל והעולם נהגו לקדש כל א' וא' בפ\"ע ולא ידענא למה עי\"ש. ובפרט שרבים נותנים לקטן שהגיע לחנוך לקדש על כוס קטן פחות מרביעית והוי ברכה לבטלה (עי' לבוש סי' ער\"א סעיף י\"ג) והוא עובר על לא תשא ועוד שאין יוצא ידי קידוש ומבטל האב מצות חינוך שהוא מצות עשה דרבנן אבל אם יקדשו כולם כאחד הוי כאלו כל אחד ואחד יש לו כוס שיעור רביעית ובשו\"ת פנים מאירות ח\"ב שאלה ה' כתב דאותו שבירך תחיל' לא יענה אמן אחר חבירו קודם שיטעום דהוי הפסק וגם קודם שבירך לא יענה אמן דא\"כ מה שיברך אח\"כ הוי ברכה לבטלה: אבודרהם:", + "קונטרס אחרון
יקדשו שנים או יותר ביחד. כתב בצוואות הגאון הקדוש מו\"ה נפתלי כ\"ץ זצוק\"ל וז\"ל שמעתי מנהג הגאון בעל ט\"ז שהי' אומר הקידוש של שבת ויו\"ט תמיד מתוך הספר. ואמר הטעם מלבד שיש קדושה באותיות. ג\"כ מהאי טעמא. שפעמים שמתארח אצל עם הארץ או שמיסב עמו בבית אחד ועם הארץ אינו יודע בע\"פ הקידוש על נכון וגם יתבייש לומר מתוך הסידור ע\"כ הי' עושה הוא עצמו כן כדי שיעשה כן הע\"ה ולא יתבייש. ולפעמים הי' אומר לו עשה כמוני לומר מתוך הסידור ומנהג וותיקין הוא:" + ], + [ + "טעם. שאנו אומרים בהקידוש זכר ליציאת מצרים. לפי שאינו חוזר על השבת אלא למקראי קודש שהשבת תחלה למקראי קודש שהם זכר ליציאת מצרים אבל השבת אינו אלא זכר למעשי בראשית. סדר היום:*ומה שאנו אומרים בר\"ה זכר ליציאת מצרים. מפני תקיעת השופר. והשופר הוא זכר ליובל והיובל ליציאת מצרים שיצאו מעבדות לחירות. ויוה\"כ ג\"כ זכר ליציאת מצרים. לפי שהטעם הוא מה שהוקבע יום מחילה וסליחה לדורות. מפני שבאותו יום נתרצה הקב\"ה למשה לכתוב להם לוחות אחרונות ונתרצה לישראל ונתפייס עמהם על מעשה העגל ואמר סלחתי כדבריך ע\"י כך הוקבע לנו היום הזה לסליחה וזוכרים אנו את אשר חטאנו כשיצאנו ממצרים ומתוך כך אנו זוכרים היציאה עצמה ועזוזו ונפלאותיו אשר עשה. שם: " + ], + [ + "טעם. שהנשים חייבות בקידוש. אע\"פ שהוא מצות עשה שהזמן גרמא. משום דאתקש זכור לשמור והני נשי הואיל ואתנהו בשמירה איתנה בזכירה. ברכות דף כ' ע\"ב:", + "קונטרס אחרון
שהזמן גרמא. עי' תוס' שבת סי' רפ\"ו סק\"ד דכתב וז\"ל לפמ\"ש המ\"א בסי' ק\"ו סק\"ב דהנשים יוצאות באיזה בקשה שאומרות מיד אחר הנטילה בכל לשון שירצו ורשאים לאכול מיד א\"כ לדידהו אסורין גם לשתות מים קודם תפלת שחרית דחל עלייהו חובת קידוש:", + "איתנהו בזכירה. וזה הקידוש הוא מן התורה שכן דרשו חז\"ל זכור את יום השבת וגו' מה היא הזכירה שיזכרנו לקדשו על היין בכניסתו. או אפילו מבעוד יום אם ירצה להוסיף מחול על הקודש. לבוש סימן ער\"א סעי' א':
מי ששכח לקדש עד לאחר שבירך ברכת המוציא ונזכר קודם שאכל פריסת המוציא יקדש על הפת ואח\"כ יאכל. ומכל מקום צריך להביא לפניו לחם משנה דכיון ששכח בלי ספק חתך הלחם כדרכו ואין ראוי לצרף ללחם משנה. ולא הוי הפסק מה שימתין או יצוה שיביאו לו לחם משנה דכיון שהוא צורך סעודה לא הוי הפסק. עי' מחה\"ש שם ס\"ק י\"א:
וכתב הט\"ז סק\"ז דנראה פשוט דגם לאחר שאכל קצת הוי כן שיקדש ולא יצטרך לברך שנית. ופרמ\"ג שם כתב דמש\"ה נקיט קודם שאכל דאחר שאכל יקדש על היין אם יש לו משא\"כ קודם שאכל צריך לקדש על הפת אעפ\"י שיש לו יין דאל\"כ יהי' בפה\"ג הפסק בין ברכת המוציא ובין אכילה. ועי' השמטה לסעי' ש' בד\"ה ובענין:" + ], + [ + "טעם. שנהגו למוזג היין לבהמ\"ז ולקידוש באלו הארצות אף שאין היינות חזקים. משום שהיין הביא יללה לעולם וכאשר מחבר היין למים אין היין מוכן עוד לילול אלא לברכה. אלי' רבה סי' קפ\"ג ס\"ק ב'.", + "עוד טעם. כי יין הוא גבורה ומים מצד החסד. ולכן הנהגתי בביתי בקידוש ובהבדלה ובכל מין ברכה שהיא על היין. ליצוק בתוכו בג' פעמים לפחות ג' טיפין מים. שפת אמת פ' כ\"ח:", + "קונטרס אחרון
ומים מצד החסד. בספר מדרש פנחס כתב בכל הדברים יש בחי' אור ישר שהוא רחמים ואור חוזר. ובמים אין בו בחי' אור חוזר כי מים למפרע הוא ג\"כ מים. ומילוי ג\"כ מים דהיינו מילוי מ\"ם הוא מ\"ם אחרת. ומילוי יו\"ד. י'. וא\"ו וד' בגימטריא י'. וכן מ\"ם השני. וע\"כ איתא בגמרא (פסחים) לא שאילו אינשי. וכתב בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל שיש סכנה לומר במים לשון הלואה. וגם שמע ממנו כי מה שהאב נותן לבנים הוא בחי' אור ישר שהוא רחמים. ומה שהבנים נותנים לאב הוא בבחי' א\"ח שהוא דין ע\"כ אמרי אינשי כי אבא יכול לפרנס י' בנים ועשרה בנים אינם יכולים לפרנס אב אחד." + ], + [ + "טעם. דבקידוש אין לברך ב\"א אחריו קודם הסעודה אף דבהבדלה אמרינן דצריך לברך ברכה אחרונה קודם שיטול ידיו מטעם שאין היין בא לצורך אכילה אלא לצורך מצוה. שאני קידוש דצורך סעודה דאין קידוש אלא במקום סעודה.*ובענין אם צריך לברך ברכה אחרונ' אם אכל פת הבאה בכיסנין שחרית בשבת אחר הקידוש קודם הסעוד'. מדינא א\"צ לברך ב\"א כשדעתו לכנס לסעודה מיד כיון דבהמ\"ז יפטור גם זה והוא סעיד וזיין וגם בא להמשיך תאות הויאכל כמבואר במ\"א סי' קע\"ו ודמי ממש ליין עי' מ\"א סי' קע\"ד סק\"ט וט\"ז שם סק\"ט. ומ\"מ הרוצה לברך ב\"א קודם הסעוד' ג\"כ שפיר עביד כיון דבהמ\"ז אינו פוטר רק בדיעבד יכול לעשות לכתחלה כתיקון חז\"ל ואין בזה גורם ברכה שא\"צ כיון שכבר חל עליו חיוב ברכת על המחיה קודם שחל עליו חיוב ברהמ\"ז:
ובשבת נכון הדבר לברך על המחי' כדי להרבות בברכות. ומ\"מ משום חשש ברכה שא\"צ יפסיק מעט ויצא לחוץ שלא ליטול ידיו מיד אחר שבירך ברכה אחרונ' בד\"ת או בטיול קצת. עי' ט\"ז סי' רצ\"א סק\"ב דאז בודאי לא הוי ברכה שא\"צ. וכ\"כ בס' אשל אברהם מהרב הצדיק הקדוש מבוטשאטש זצוק\"ל סי' ר\"ח שכן הי' נוהג גם כשתיכף אוכל סעודת שחרית. משום דלא גרע. ממ\"ש הפוסקים לחלק סעודת שחרית לשנים ולא חששו בזה משום גורם ברכה שאינו צריכה. וכן כ' בס' מטה אפרים סי' תקצ\"ז סעי' ג':
ובסי' רפ\"ט כתב כשאני אוכל כסנין אחר קידושא רבא שעל יין אז כשהסעודה הוא תיכף אינני שותה רק רוב הכוס ואיני אומר רק על המחיה ואיננו כולל בהברכה גפן ג\"כ כיון שלא הי' שתיה רק רוב כוס שיש ספק בזה לברכה אחרונ'. והספק דגפן דהיין אני יוצא ידי חובתו ע\"י ברכת המזון. כי קידוש טפל להסעוד' תמיד ונגרר לבהמ\"ז לכולי עלמא. אך כשהסעודה מתאחרת עד חשש עיכול דשתיית היין אז אני שותה כל הכוס כדי לכלול עם על המחיה כו' וגם נראה כיון שהסעוד' שיאכל אח\"כ אינה שייכת להקידוש כיון שכבר יצא י\"ח במה שאכל פת כסנין קידוש במקום סעודה א\"כ הוי לי' כהבדלה שי\"א שאין ברהמ\"ז פוטרת על הגפן. ולכך טוב לכלול בעל המחיה גם ברכה על הגפן. וכשאוכל כזית פרפראות שאין ברכה שלאחריהם מעין ג' נראה שג\"כ יברך על הגפן על הקידוש קודם שיאכל הפרפראות אם בסעוד' שחרית לא יברך על כוס יין וצ\"ע ע\"ש:
ועיין הלק\"ט ח\"ש סי' רכ\"ח דכתב דרכי לשתות (בחול) קודם סעודה אפי' יותר מרביעית משאר משקין ולברך תחלה ע\"מ לשתות בתוך הסעודה:
ואדמו\"ר הרב הצדיק הקדוש מאלעסק זללה\"ה אמר לי בשם זקינו הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל ובשם אביו הרב הצדיק הקדוש זצוק\"ל דבקידוש של שחרית בשבת הי' שותה יין שיעור רביעית (חוץ ממלא לוגמיו כי הכוס הי' גדול עי' ט\"ז סי' רע\"ג סק\"ד) ואכל דבר מיעוט מפת הבאה בכיסנין ולא הי' מברך ברכה אחרונ' והלך לחדרו ואח\"כ (לערך שעה או יותר) בא להשלחן. רק כאשר הלך לברך ברכת מז\"ט אז הי' מברך בהקידוש ברכה אחרונ'. ושאלתי אותו אפשר מחמת שדעתו הי' לאכול או לשתות בהחדר שהלך שמה ע\"כ לא בירך ב\"א בשעת הקידוש ואמר לי שיודע בבירור שלא אכל ולא שתה בחדרו שום דבר עד שבא להשלחן לסעודה. ובדרך בדיחותא אמר לי שאפשר מחמת שלמד שמה חישב כמו סעודה ע\"כ שמעתי. ולדעתי הוא מ\"ש השל\"ה בשם הזוהר שרשב\"י הי' עוסק בתור' במקום סעודה שלישית כשחל ע\"פ בשבת. עי' מ\"א סי' תמ\"ד סק\"ב:
והעולם אומרים דבמיני תרגומ' שאוכלין בבוקר אחר קדושא רבא יוצאין קצת ידי ר' חדקא ע\"ה שאומר לאכול בש\"ק ד' סעודות (עי' שבת דף קי\"ח) ולפיכך יותר נכון לברך אחריו:
וברוקח סימן שמ\"ב כתב ברכה אחת מעין שלש. פי' אומר אחת ודומה לשלש ברכות דברכות הארץ שהיא דאורייתא:
ובספר ארחות חיים סי' רט\"ו כתב בשם הד\"מ סי' רמ\"ט בשם א\"ז דאחר קידוש היו מביאים לפני רבינו קלונימוס והזקנים מיני מזונות ומברכין עליו תחלה וסוף כדי להרבות ולהשלים מאה ברכות ואח\"כ אוכלים לחם הסעוד' ומזה סיוע למ\"ד דיכול להביא לפניו בשבת פירות זא\"ז. וכן יכול להביא אחר הסעודה כדי להרבות בברכות. ועי' אשל אברהם שם דמי שמושיט פירות להשלחן אולי אין קפידא אם נתנם בזא\"ז כדי לברך על כל פרי בפ\"ע. ולא שייך בזה גורם ברכה שא\"צ כיון שהמברך חייב הוא לברך על כל אחת ואחת בפני עצמו ע\"ש: מ\"א סי' רצ\"ט ס\"ק י\"א: ", + "קונטרס אחרון
שהיא דאורייתא. על המחיה ועל הכלכלה מעין ברכת הזן. ועל ארץ חמדה מעין ברכת הארץ. רחם ה' אלהינו מעין ברכת בונה ירושלים. כי אל טוב ומטיב אתה מעין ברכת הטוב והמטיב. ואע\"פ שנתקנה מעין ד' אין קורין אותה אלא מעין ג' שהם מן התורה. אבודרהם:" + ], + [ + "טעם. שיהי' הקידוש במקום סעודה. דכתיב (ישעי' נ\"ח) וקראת לשבת עונג במקום עונג תהא הקריאה של קידוש. רשב\"ם פסחים דף ק\"א ע\"א ועי' נועם מגדים דה\"ה ביו\"ט צריך להיות הקידוש במקום סעודה. ורפואות הקידוש שהשותה יתן ע\"ג עיניו. פ\"מ סי' רס\"ט ועיין טור וב\"י שם. ועי' תוס' פסחים דף ק' ע\"ב בד\"ה ידי:", + "קונטרס אחרון
הקידוש במקום סעודה. בקונטרס עיון תפלה כתב וז\"ל מה שנהגו כמעט בכל תפוצות ישראל בליל שני של יו\"ט אחרון של חג שהוא שמחת תורה לעמוד אחד ולעשות קידוש קודם תפלת ערבית ומוציאים רבים ידי חובתם ואוכלין פירות ושותין משקאות.*בספר אוצה\"ח להרב הצדיק הקדוש מקאמרנא זצוק\"ל (שמיני) כתב כי אצל רבינו הקדוש אלימלך זלה\"ה הי' אסור לשתות שום משקה בימים אחרונים של סוכות עד אחר גמר הקפות שלא יתערב זר בשמחה של קדושה וכו' עכ\"ל: צריך להודיעם שצריכין אז לאכול איזה פת הבא בכיסנין שיהי' הקידוש במקום סעודה ואל\"ה אף ידי קידוש לא יצאו. וא\"כ צריך עיון איך יכולין היוצאים לצאת בהקידוש אם הם אינם אוכלים פת כיסנין ג\"כ כמו המקדש עצמו כיון שרוצים לצאת בקידוש זה עכ\"ל:
ובספר זכור לאברהם אות ק' כתב בשם ספר עם לועז פ' יתרו וז\"ל רביעית יין של קידוש אם שותהו כולו המקדש, מהני לכל הקהל וחשוב במקום סעודה אפילו לדידהו דלא שתו כלום*עי' לבוש וב\"ח וט\"ז בסי' רע\"ג שכתבו דבעי שישתה עוד כוס מלבד כוס של קידוש והשתייה השנייה נחשבת לסעודה ובספר אבן העוזר השיג על הב\"ח וט\"ז והוכיח בראיות דבכוס יין של קידוש אם שתה כשיעור שחייב עליו ברכה יצא ידי קידוש במקום סעודה ע\"ש. ועי' באה\"ט שם סק\"ה. ונראה דאם קידש אח\"כ עבור ב\"ב אין לו לברך שהחיינו דהא כבר יצא. ואשתו עשתה שהחיינו בהדלקת הנרות. אם לא כשיש לו ב\"ב שלא ברכו על הנרות שהחיינו ועי' שע\"ת סי' תרע\"א ס\"ק י\"א. ועי' מטה אפרים סי' ת\"ר סעי' ד' דהש\"ץ שאומר יקנה\"ז בביהכ\"נ יכוון שלא לצאת בזה ואומר יקנה\"ז בביתו רק ברכת מאורי האש יכוין לצאת וידלג בביתו וב\"ב שלא יצאו יברבו ברכה זו לעצמן: ויכולים לשתות שארופ\"י והדומה ואפי' לכתחילה ע\"ש. וכן כתב הלבוש סי' קס\"ז סעי' ז' בענין הבציעה די\"א דאם כבר אכל הבוצע פרוסת המוציא אע\"פ שהשומע לא אכל ושח אינו צריך לחזור ולברך שכיון שהבוצע אכל כבר יצאו כולם באכילת הבוצע שאין כולן חייבים לאכול פריסת הבציעה אלא שעושין כן כדי לחבב המצוה ולכן בדיעבד יש להקל ע\"ש. אבל אם אכל פירות וכן אם שתה שכר. אע\"ג דהוי חמר מדינה לא יצא בו במקום סעודה אבל בתמרים יוצא כיון דסעדי וזיינו. עי' סי' רע\"ג סעי' ה' ומ\"א שם סקי\"א ופ\"מ שם:
ועל מה שכתב המ\"א סי' רע\"ג אך אם יצא ממקומו צריך לחזור ולקדש שנית עי' בס' זכור לאברהם שם בשם שכנה\"ג דלא אמרינן אין קידוש אלא במקום סעודה אלא כל שאינו אוכל במקום שקידש אבל אם אוכל במקום שקידש אע\"פ שבין קידוש לאכילה קם מדוכתיה והלך לאיזה מקום כל ששב למקום שקידש לאכול קידוש במקום סעודה מיקרי ע\"ש:
ועי' אבודרהם בשם רבינו נסים דהא דאמרינן אין קידוש אלא במקום סעודה היינו היכא שהי' בדעתו מתחלה לאכול במקום הקידוש ושוב נמלך לאכול במקום אחר. אבל אם מתחלה קידש אדעתא דלאכול במקום אחר יצא ידי קידוש והביא ראי' מהא דאמרינן בירושלמי בסוף פ' כיצד מברכין מי שסוכתו עריבה עליו ליל יום האחרון מקדש בביתו ואוכל בסוכתו ע\"ש. ועי' אשל אברהם סימן רע\"ג שגם דעתו כן הוא. ועי' טור וב\"י סי' רע\"ג בשם התוס' שפי' הא דמהני תנאי לקדש כאן על דעת לאכול במקום אחר דוקא בבית א' מחדר לחדר או מאגר' לארעא אבל לא מבית לבית:
ובסידור ד\"ח דיני קידוש בבהכ\"נ אות א' כתב דדעת השר מקוצי הביאו הב\"י סי' רס\"ט דאף דאסור לטעום קודם קידוש היינו אם לא קידוש כלל. אבל אם קידוש אף שלא הי' במקום סעודה מ\"מ מותר. דהא דקי\"ל אין קידוש אלא במקום סעודה היינו לענין אם רוצה לאכול בבית אחר צריך לקדש שנית אבל עכ\"פ מהני הקידוש לשתות שם:
אמנם היינו עכ\"פ אם שתה כמלא לוגמיו דהוא רוב רביעית דאל\"כ לא הוי קידוש כלל כמבואר בסי' ער\"א במ\"א ס\"ק ל\"ב והוי כטועם קודם קידוש ואיסור גמור הוא לכן נכון כמ\"ש המ\"א לשתות וא\"צ לברך ברכה אחרונה כמו שמבואר ברמ\"א סי' קע\"ח ע\"ש ויסמוך על שתיית יין שישתה כמ\"ש המ\"א סי' קע\"ח ע\"ש ועי' רמ\"א דהליכה לא הוי הפסק ע\"ש:
ובענין אם טעה ובירך קודם הקידוש על פת הבאה בכסנין שהי' לפניו כתב בשו\"ת ויעתר יצחק סי' י\"א בשם שו\"ת שואל ומשיב מהד\"ת סי' י\"ח דיקדש על היין ויאכל תיכף לאחר ששתה הכוס של הקידוש פת הבאה בכסנין בלא ברכה. ויסמוך על מה שבירך מקודם במ\"מ ולא יהי' ברכה לבטלה. ואף דקי\"ל בסי' ר\"ו ס\"ג שלא יפסיק בין ברכה לאכילה יותר מכדי דיבור. זה לא מקרי הפסק כיון דאסור לאכול עד שיקדש וישתה היין א\"כ לא גרע מאלו הפסיק בין המוציא לאכילה בצרכי סעודה כמו הביאו מלח או מאכל לבהמה וכדומה כמבואר בסי' קס\"ז סעי' ו' מכ\"ש בזה דהא אסור לאכול עד שישתה הקידוש קודם. וע\"ל בהשמטה לסעי' רצ\"ז בד\"ה מי:", + "שהשותה יתן ע\"ג עיניו. ובספר עמק ברכה כ' בשם הר\"י על מה שאמז\"ל פ' במה מדליקין פסיעה גסה נוטל א' מחמש מאות ממאור עיניו של אדם ומהדרי בקידושא דבי שימשא. פי' בזכות שיהי' רגיל בקידוש השבת אבל לא שיתן את היין בתוך עיניו דהא אמרינן במס' שבת שאפי' על גב העין אסור מפני שהוא דרך רפואה:
ובספר ממ\"נ שבת קי\"ג ע\"ב כתב בשם חי' הר\"ן דדוקא להלוכא דחול מסי אבל להלוכא דשבת לא מסי ולית ליה תקנתא כלל. וכן כ' הרא\"ה ז\"ל דהילוכא דשבתא אסירא ולית ליה תקנתא ע\"ש:" + ], + [ + "טעם. שצריך לשתות בקידוש מלא לוגמיו והוא רובו של רביעית. כדי שיהנה מכוס של ברכה דאל\"כ הוי ברכה לבטלה ושיערו חז\"ל דלא מקרי של הנאה בפחות מלא לוגמיו. לבוש סי' ער\"א סעיף י\"ג. ועי' תוס' שבת שם ס\"ק ל\"ז דשאני ברכת הנהנין דצריך לברך אפי' על משהו משום דבדידיה תליא מלתא דאי בעי שתה ואי בעי לא שתה א\"כ כיון שהוא רוצה בכך לשתות כל שהוא הרי ניחא לי' בהכי ואחשביה לגבי אבל כוס של חובה דלאו בדידיה תליא מלתא דהא חובה עליו לשתות אף אם אינו רוצה לכך שפיר שיערו במלא לוגמיו דוקא דהאי שיעורא הוי הנאה לרוב בני אדם. ולפי טעם זה אין שתיית שנים מצטרפות (ומ\"מ מצוה מן המובחר שיטעמו כלם. א\"ח סי' ק\"ץ סעי' ד') ולדעת הי\"א דשתיית שתים מצטרפות.", + "הטעם. הוא דשיערו כמלא לוגמיו. משום דחז\"ל חלקו כבוד לכוס של ברכה דבעינן שיעורא טפי והיינו כמלא לוגמיו ע\"ש. ונראה דאם אינו יכול לשתות מלא לוגמיו יש לו ליתן לשתות מכוס זה גם לאחד מהמסובין או לב' עד שבטעימת כולם יהי' מלא לוגמיו: " + ], + [ + "טעם. שחייבו לבצוע על שתי ככרות. שנאמר לקטו לחם משנה והא דאינו בוצע רק אחד דאי אמרת ליבצע תרתי מתחזי כרעבתנותא. אבודרהם ועי' שבת דף קי\"ז ע\"ב דכיון דכל יומא לא עביד והאידנא הוא דקעביד לא מיחזי כרעבתנותא ע\"ש ועי' ב\"י סי' רע\"ד:*ואחר שיבצע יתן לכל א' וא'. ואין הבוצע נותן ביד האוכל אלא א\"כ הי' אבל. וכתב הר\"ד אבודרה\"ם ואפשר הטעם בזה משום שנאמר פרשה ציון בידיה והוא רמז לפריסת המוציא. ובתשובת הרשב\"א כתב טעם זה בשם בה\"ג. ואם היו המסובים רבים הי' נהוג מהר\"י סג\"ל שהוא הי' הבוצע והגיע לאחד מן המסובים לחלק ג\"כ לחבריי והוא חלק שאצלו ואם לא הספיק לכולן שאל מן החתיכ' האחרת אם נשאר כי היא עיקר הבציעה ולא נטל מן הלחם שנשאר שם בידו שבצע ממנו בציעת המוציא. מטה משה אות רפ\"א: ", + "קונטרס אחרון
לחם משנה. עי' לבוש סימן תקכ\"ט דגם ביו\"ט חייב לבצוע שתי ככרות כמו בשבת. דכמו בע\"ש הי' יורד לחם משנה ה\"נ ביו\"ט הי' כן דהוי נחית בעי\"ט זוגי זוגי. ועי' רי\"ף פ\"י דפסחים דף כ\"ח ועי' מחצית השקל הי' רע\"ד וז\"ל כתב בס' ת\"ש דמ\"ש הט\"ז סי' קס\"ח דאין ליקח פת הבב\"כ ללחם משנה מיירי שי\"ל לחם א' שלם הנילש במים ולחם השני הוא פת הבב\"כ ומצרפו עם לחם ראשון כדי שיהי' לו לחם משנה. ובסעודתו ודאי יאכל מן הלחם שנילש במים. רק מחמת שאין עליו תורת פת דהא מברך עליו במ\"מ לכן כתב הט\"ז דאין ליקח פת הבב\"כ ע\"ש*ונראה דבסעודה שלישית יכול לצרף פת הבב\"כ ללחם משנה. כיון שי\"א דלסעודה ג' די בככר א' שלם ויש מקילין שיכול לקיים סעודה ג' בכל מאכל העשוי מחמשת המינים שמברכים עליו במ\"מ. ויש מקילין שיכול לקיימה ג\"כ בדברים שדרך ללפת בהן את הפת כגון בשר ודגים וכיוצא בהם. ויש מקילין עוד שאפילו בפירות יכול לקיימה, אף שאין לסמוך כלל על כל זה עי' שו\"ע סי' רצ\"א סעי' ז' עכ\"פ אם אין לו רק ככר א' יכול לצרף פת הבב\"כ אין לו להטריח א\"ע שיהי' לו הככר השני: :
ובספר דעת זקנים (בשלח) כתב שבכל יום הי' יורד לישראל מן פרידה אחת ובשביל שבת שתי פרידות פי' כפולות וכך היו עושין ביום הששי שחרית היו עושין מחצי העומר לחם א' ובשביל שבת הי' כל חצי העומר נכפל לשני לחמים הרי לך ששה לחמים מעומר וחצי ובכל השלש' סעודות היו אוכלין שני לחמים כי דרך לאכול בשבת יותר מסעודות של חול מפני נשמה יתירה ולפ\"ז תמצא שהי' להם בשבת במנחה שני ככרות והלכך יש לנהוג לבצוע משני ככרות גם במנחה:
ובשם ר' מאיר מרוטנבור\"ג כתב דמן העומר עשו ב' לחמים הרי ד' לחמים: הי' נאכל א' בע\"ש.*ועפי\"ז נוהגין לאכול בערב שבת קודש בבוקר מהחלות אשר נאפים לכבוד שבת קודש: בליל שבת השני. בבוקר השלישי. הרי שנשאר עוד ככר אחד שלם בסעודה שלישית וזה ראי' שאין בוצעין בשני ככרות במנחה בשבת ע\"ש:
ובלחמים הנדבקים יחד בכוונה ואופין אותם כן ביחד צ\"ע אם כשמפרידן אח\"כ מקרי שלימות. מחה\"ש שם. ובספר ארחות חיים שם כ' בשם ס' מנחת פתים שכ' להוכיח דמקרי שלם בכה\"ג. ובשו\"ת שו\"מ מהד\"ק ח\"א סוס\"י קס\"ז כתב דב' חלות שנתדבקו זל\"ז באפייתן כיון שדעתו להפרישן זמ\"ז אינן חיבור ויוצא בהם י\"ח לחם משנה גם בהיותן דבוקים ע\"ש. ועי' סימן קס\"ח סעי' ב' וסעי' ג':
אשה ששכחה ליטול לה מעיסתה ולאחר אפיה ע\"י צירוף בסל שברה מהלחם והפרישה חלתה מותר לבצוע על אותו פת בשבת ויוצא בו משום לחם משנה דשלם מיקרי. ע' לקט הקמח. ועי' חכם צבי סימן ס\"ב. ועי' כרם שלמה יו\"ד סי' שכ\"ו:
ועיין אשל אברהם סי' רע\"ד דיוצאים ידי חובת לחם משנה בשמיעה ומהני גם קודם נט\"י ונט\"י אינו הפסק. ועי' בסידור ר\"ש ז\"ל דברכות ענט\"י דבש\"ק תהי' הנטילה והניגוב מעומד ע\"ש:" + ], + [ + "טעם. למה רושמין בשבת המוציא בסכין קודם הברכה. לפי שמבואר בסי' קס\"ז שצריך לחתוך פרוסת הבציעה ואח\"כ יתחיל לברך ובשבת אין חותכין כדי שיהי' הככרות שלימות ע\"כ רושמין. לבושי שרד סי' רע\"ד:*ואפשר לומר דלכן רושמין הככר קודם הברכה משום דצריך למישרא המוציא מהיכא דקדים בשולא דהיינו במקום שנאפה יפה ואם ירצה לכוון ולדקדק המקום אחר הברכ' יהי' הפסק ולכן רושמין קודם הברכה ועי' מחצית השקל שם סק\"א: " + ], + [ + "טעם. דבשבת אין חותכין בככר עד אחר הברכה. דשמא תפול הפרוסה ולא יהי' לו לחם משנה. תוס' ברכות דף ל\"ט ע\"ב בד\"ה והלכתא:" + ], + [ + "טעם. לאכילת דגים בשבת. דהנה אשכחן במעשה בראשית ברכה לג' דברים בשלשה ימים זה אחר זה ברכה לדגים ביום ה' ברכה לאדם ביום ו' ברכה לשבת ביום ז' והנה חוט המשולש לא במהרה ינתק. ע\"כ אדם האוכל דגים בשבת לכבוד שבת יתברך בברכה המשולשת. בני יששכר. ועי' קונטרס אחרון לטעמי המנהגים בהשמטה לסעי' שס\"ח בד\"ה בס' תורת אמת.", + "קונטרס אחרון
ברכה לשבת ביום ז'. ומטעם זה ג\"כ אומרים מזמור לדוד ה' רועי וכו' בסעודה ג' של שבת. שיש בו אותיות מנין ברכ\"ה. ואומרים ג\"פ להיות ברכה משולשת (ותבין ג\"כ שיש בו תיבות מנין ז\"ן הוא מנין דגים). גם להשפיע מזונות לימי החול ונרמז במזמור הזה ג\"כ בנאות דש\"א ירביצני ר\"ת \"דגים \"שבת \"אדם בני יששכר:
כתב בספר אור הישר מצוה גדולה הוא לקנות דגים לכבוד שבת לכל ג' סעודות בפרט בסעודה שלישית וראיתי שאין לאכול דג בחול באומרו אין בחול כח להעלות הניצוצות רק הכל בזכות שבת ע\"ש:*בספר דברי אמת (מטות) כתב דבשבת מצוה לאכול דוקא דגים גדולים, כי דג מרמז לעולם היותר גבוה דהוא העינא פקיתא עינא דלא ניים ונטיר תדירא כמו דכתיב הנה לא ינום ולא יישן שומר ישראל:
ומה שיש נוהגין ליטול ידיהם בין דגים לבשר. כתב בספר לבושי מכלול קו\"א אות י\"ד דפ\"א הראה הרב הצדיק הקדוש מראהטין זצוק\"ל את דברי התשב\"ץ סעי' תק\"נ דצריכין ליטול ידיו בין בשר לדגים. היינו כשאוכל מקודם בשר דהוא שמן:
ובספר עיקרי הד\"ט יו\"ד סי' י\"ד כתב בשם בית יהודה סי' כ\"ד דרחיצת ידים בין אכילת בשר לדג דפסק מרן בסי' קט\"ז ס\"ג נראה דאין להחמיר רק בבשר בהמה ולא בבשר עוף. ועוד כיון דברחיצה גופה מחלוקת היא בין מרן למור\"ם דיינו להחמיר בבשר בהמה עכ\"ל: ולשתות מים באכילת דגים נמנעין מפני אנינת הלב אך לגוף מרפא, פסקי תוס' מס' מ\"ק אות ל\"ז:
ראוי לומר בכל עת הריני אוכל לכבוד שבת קודש. לשם יחוד קוב\"ה ושכינתי' יוש\"ה שער ח':
ובשם הרב הצדיק הקדוש מוהר\"ר מאיר מפרעמישלאן זצוק\"ל דעד יום ד' בשבוע הי' אוכל דג בחול ומיום ד' ואילך לא היה אוכל דג בחול:
ובספר ישמח משה פ' וירא בד\"ה ויקח חמאה וחלב ובן הבקר וגו' כתב מה שהשיב למורו הצדיק הקדוש מוהר\"ר יעקב יצחק מלובלין זלה\"ה על מה שהקשה לו מ\"ט לא נזכר בתוה\"ק בסעודת המלאכי' דגים. וכן ויזבח יעקב בהר. לפי שעיקר הסעודה להעלות ניצוצות*כתב בס' בני יששכר כשהייתי מסתופף בצל קדשו של כבוד מחותני הרה\"ק מו\"ה צבי הירש מזידיטשוב זצוק\"ל נפל מילתא בפומי' לחקור האיך הי' ברכת המן. ואני הייתי משיב שמצאתי כך להרמ\"ע דלעתיד יברכו המוציא לחם מן השמים. ונפל ויכוח בדבר בין החברים. נענה אחד מן החברים ה\"ה הרב המקובל מו\"ה ישראל דוב זלה\"ה אשר כמדומה לא בירכו ברכה על המן כל עיקר [הערת המדפיס: ובזוהר פ' בשלח דף ס\"ב ע\"ב כ' דנפקי ולקטו ומברכאן שמא קדישא עליה כו' שויה לקמיה בכל טעמא דאיהו בעי הכי טעים לי' ומברך למלכא קדישא עילאה. ובספר מרכבת המשנה על המכילתא פ' בשלת דף ס\"ו כ' שמשיטת הזוהר נראה שלאיזה מין שנשתנה המן הוכרחו ישראל לברך ברכת אותו המין ע\"ש:] כיון שהוא לחם אבירים נבלע באיברים שלא הי' בו בירור כי כל עיקר הברכה לברר ניצוצין ולהפרידם מן הפסולת ובמן לא הי' פסולת ונהניתי מאוד כי לדעתי הדברים קרובים אל האמת כו' ובאמת יש לומר דבחול לא הי' מברכין על המן שום ברכה מטעם הנ\"ל. אבל בשבת שהוא קד\"ש והאכילה בו כעין אכילת קדשים הי' מברכין ברכת המצוה אשר קדשנו במצותיו וצונו לאכול סעודת שבת. וזה ברכו במן וקדשו בברכה.
ובספר אגרא דכלה פ' בשלח עי' הפסוק ולקטו דבר יום ביומו. היינו שלקטו דיבורים הצריכים לאותו היום דהנה לא היה להם במדבר שום מזון ומחיה רק המן הזה והנה הי' ג\"כ למאכל ומשתה דמצוה כגון כזית מצה בפסח שצריכין לברך עלי' על אכילת מצה וקידוש היום על היין בשבתות וי\"מ הגם שהי' להמן כל הטעמים אעפ\"כ האיך היו יכולין לברך עליו ברכת המצוה הראוי' ומחודשת לאותו הזמן. רק שבשעת לקיטה היו מכוונין שצריכין היום לברך על אכילת מצה והי' ידוע בבירור להם שבודאי נשפע בו טעם מצה בכוונתם ושפיר היו יכולין לברך עליו הענין הנרצה במצוות היום א\"כ היו לוקטים באמת דבר יום ביומו הדיבורים והברכות של כל יום מעין ברכותיו ע\"ש:
ואין לומר שהיו עושין מצות וקידוש היום מהדברים שתגרי אומות העולם הי' מוכרין להם עי' יומא דף ע\"ה ע\"ב. כי אותן שקנו מן התגרין עשו שלא כהוגן כמ\"ש בס' מנחם ציון להרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מרימנוב זצוק\"ל כי אף מה שנאמר את אשר תאפו וגו' זה הי' רק להמון עם אבל הצדיקים שבדור לא עשו שום תיקון כי המן הי' מתהפך לכמה טעמים וכמ\"ש בזוה\"ק שטו העם ולקטו שטותא נקטו בליבייהו. רק אפשר לומר דכמו שאמרז\"ל שם שירד להם לישראל עם המן ציקי קדירה (תבלין לתבשיל ערב ומבושם) כמו כן ירד להם כל הדברים שצריכין למצות:
וגם אפשר לומר עפ\"י מה שכתב בס' בני יששכר דרוש לסוכות בשם הגאון הקדוש מוהר\"ר חיד\"א זצוק\"ל שכ' בשם הרב צמח דוד דגם הבאר הי' בו טעם כל המשקין כפי רצון האדם כמו שהמן הי' בו טעם כל המאכלים. א\"כ הי' יכול ג\"כ לקדש עליו בשבתות וי\"ט: ובספר תורת משה להג' הק' בעל חת\"ס זצ\"ל כתב על פסוק ויבא אהרן וכל זקני ישראל לאכל לחם עם חותן משה לשני האלקים. שאכלו מלחמו של יתרו שהביא עמו סולת ואפו אותו כאן ואכלו עמו:
ובספר קהלת משה פי' בשם הגאון מוהר\"ר יהונתן הפסוק הנני ממטיר לכם לחם מן השמים למען אנסו הילך בתורתי אם לא. עפ\"י דאיתא באבות כך היא דרכה של תורה פת במלח תאכל וכו'. אשריך בעולם הזה. ועי' מהר\"ם שיף דהסיום משנה קאי על הרישא פת במלת תאכל כאשר אשריך בעולם הזה שאתה עשיר. והנה המן הי' לו כל הטעמים שבעולם. והעני הי' לו מן כמו העשיר כי המרבה לא העדיף. והממעיט לא החסיר. והנה מי שהי' רוצה לעסוק כדרכה של תורה לא הי' רוצה לטעום שום טעם במן רק פת במלח. וזש\"ה הנני ממטיר לכם לחם מן השמים למען אנסנו הילך בתורתי בזה אדע אם ירצו דרכה של תורה:
ובספר אגרא דכלה (בשלח) כתב שמעתי מפה קדוש כבוד אדמו\"ר הרב הקדוש מהרמ\"מ זצוק\"ל שהי' המן דק ובהיר כ\"כ ברוחניות עד שע\"י אכילתו נזדכך הגוף והי' ניכר לכ\"א פנימיות חבירו ומחשבתו. והנה איש אשר היה מכיר את חבירו ביום אתמול בלא הודע פנימיותיו וחשבו לצדיק או בהיפך וכהיום שאכלו את המן נתוודע לו פנימיותו ולא הכירו כי נדמה בעיניו כאיש אחר. וזהו ויאמרו איש אל אחיו מן הוא. ר\"ל מי הוא זה כי נהפך לאיש אחר. כי לא ידעו מה הוא מהיכן בא להם זאת הידיעה. ויאמר משה אליהם הוא הלחם וכו' ור\"ל שע\"י הלחם הזה באה לכם זאת הידיעה:
ובספר ייטב לב (בשלח) פ' בשם מוזלה\"ה הפסוק הוא הלחם אשר נתן ה' לכם לאכלה וגם הפסוק ויאכלו מעבור הארץ. כי עיקר האכילה נתקן המאכל להביאו מבחי' צומח או חי למדבר להודות ולהלל לשמו ית' בכח האכילה. ובזה נתקן רחניות המאכל. וזה ויאכלו מעבור הארץ. כלומר עבור הארץ לתקנו. אבל המן הי' לצורכם לחם אבירים שמלאכי השרת ניזונים ממנו. והי' כוונתו ית' בזה לזכך נפשם וגופם להיותם מוכנים ועומדים לקבל התורה. וז\"ש הוא הלחם אשר נתן ד' לכם לצורככם לאכלה ולא לצורך המאכל. וכשפסק המן כתיב ויאכלו מעבור הארץ לטובות הארץ ע\"כ. וז\"ש הנני ממטיר לכם לצורככם לחם מן השמים לזכך אתכם:
ובענין איך ספרו ספירת העומר במדבר הלא לא יכלו לומר היום כך וכך לעומר שהרי לא הקריבו העומר. כתב בספר מנחם ציון הנ\"ל שבאמת ספרו שכן משמע בזוה\"ק שהמצוה היתה מתחלת תיכף בעת צאתם ממצרים רק ספרו ליציאת מצרים ע\"ש. ועי' אוה\"ח עה\"ת ס' אמור ממחרת השבת פי' מעכשיו קודם שתכנסו לארץ וכנגד אחר ביאתם לארץ אמר מיום הביאכם וגו' ולזה הקדים ממחרת השבת להיותה מצוה שישנה אז משא\"כ מיום הביאכם שהוא אחר ביאה לארץ ע\"כ. ועיין תוס' מנחות דף מ\"ה ע\"ב בד\"ה קרבו: ולתקן גלגולם. והנה איתא בכתבי האר\"י דרוב צדיקים מגולגלים בדגים והיינו ודאי צדיקים קטנים אבל הצדיקים הגדולים אין צריכין לשום תיקון. ואז בימי אברהם לא היה רק הצדיקים הגדולים הנזכרים בתורה וקלסיה מאד. ואמר שמשום זה לא נזכר ג\"כ בסעודת שלמה דגים. לפי שאז היתה סיהרא במילואה ואיש תחת גפנו היינו שהי' הכל נשמות חדשות ע\"כ:
ובספר מצודת דוד לרדב\"ז מצוה קפ\"ה כתב וז\"ל והוי יודע שאפילו לדעת האומרים שיש גלגול בבעלי חיים, בחגבים ודגים שכל שאסיפתו מתירתו אין שם אדם כלל. ואע\"פ שבקצת חיות ועופות נמצאים בני אדם. דע שהם צדיקים גמורים בצאתם משם. כי מעט הזדקקות צריכים והרי הם כמלאכי עליון ע\"ש. ועי' ליקוטים סעי' קט\"ו קט\"ז:", + "יתברך בברכה המשולשת. ובמ\"א סי' רמ\"ב כתב שיאכל בכל ג' סעודות דגים. וברד\"ק בראשית כתב על פסוק ויברך אלהים שיש דג א' בים שאינו שותה ביום השבת והוא נח כל היום סמוך ליבשה או לסלע:
ובענין מה שיש נוהגין שלא לאכול דגים שקורין שלייען בחדש תמוז ובחדש אב. הוא עפ\"י מה שכתב התוס' מכות דף ט\"ז ע\"ב בד\"ה ביניתא וז\"ל כמו דג קטן הנמצא במחרישה אע\"ג דנמצא במים הי' מותר לפי שיש לו קשקשים אפ\"ה לוקה ע\"כ. והנה הדגים שקורין שלייען דרכם להיות בקרקע המים. ובימי תמוז ואב מחמת שהחום גדול יחמו הרבה מעינות וימים ובקרקע הארץ הם נמצאים ואין יכולים להבחין כי אולי המה מהנמצאים במחרישה. אבל אם רואין שהם שטין במים בודאי מותרים. וכן שמעתי בשם צדיקים אף שאין אוכלין שלייען בחדשים הנ\"ל מ\"מ מבשלים אותם ביחד עם שאר דגים:
ויש מקומות שהמים מגדלים בדגת הים שרצים אצל הסנפירין סמוך ממש להם וגם על הסנפירין ובתוך הפה והם עגולים כעדשה ואין ניכרין כלל ויש להם עינים שחורים כב' טיפי זבובים סמוכין זה אצל זה והמכיר אותן יכול להפרישן בסכין וקורין אותן (פיש לייז) וכמה פעמים הפרשתי אותן והנחתי בצלוחית של מים וראו אותן שטין במים. ולכן עכ\"פ חיוב גדול לגרר היטיב היטיב על הסנפירין וסמוך להם ועל הזנב ויבדוק היטב היטב אחורי אזנים ובפה. ובכל המקומות צריך לבדוק תיכף מתחלת ימי הפסח בדגים בפה ובאזנים ובפרט בדג שקורין העכט יש שם תולעים כמו חוטין והם כמו נחש ארוך ודק וכמעט זה מצוי בהעכט מקודם פסח עד ימי החורף. חכמת אדם כלל ל\"ח סעי' כ\"ח:" + ], + [ + "עוד טעם. לפי שהדג אין לו עפעפים ועיניו פתוחין והוא רמז שהקב\"ה הוא עיניו אל יראיו פקוחות להשגיח עליהם ברחמים גדולים. מנחת יעקב. ואם הערלים מיקרין שער הדגים נכון לתקן שלא יקנו דגים. מ\"ח סי' רמ\"ב סק\"א:" + ], + [ + "טעם. שאין מניחין תפילין בשבת. משום דבשלש מצות נאמר אות. במילה ובשבת ובתפילין. במילה. והי' לאות ברית ביני וביניכם. בשבת. ביני ובין בני ישראל אות היא לעולם. בתפילין. והי' לאות על ידכה והן שלשתן אות ועדות לישראל שהם עבדים להקב\"ה ועל פי שנים עדים יקום דבר כי כל אחד מישראל אינו יהודי שלם אלא אם כן יש לו שני עדים שהוא יהודי הלכך בשבת ויו\"ט שנקרא ג\"כ אות שבת פטור אדם מלהניח תפילין כי יש לו שני עדים שהוא יהודי שבת ומילה. אבל בחול חייב כל אחד להניח תפילין כדי שיהי' לו שני עדים תפילין עם המילה. אבודרהם:" + ], + [ + "טעם. שיש נוהגין שלא לומר והוא רחום בשבת ויו\"ט בפסוקים מלוקטים שאומרים אחר סיום מזמור הודו לה' קראו לפני תפלת שחרית וכן בפסוקי דזמרה ובובל\"צ. כיון שנתקן נגד התעוררות הדינין דוקא כידוע וכמשמעו ע\"כ יש למנוע אמירתו בשוי\"ט חוץ לזמנו וחוץ למקומו שאסור נתת מקום ופ\"פ לעוררם במתכוין. רק במקומו העצמי בספר תלים כשקוראין אותו הנוהגים לומר תלים תמיד. שם ודאי אסור לדלגו לשנות המזמור ממשמעו חלילה. שו\"ת יעב\"ץ חלק שני סי' ק\"כ. ובשערי תשובה סי' רס\"ז סק\"ב כתב בשם מח\"ב שבאה\"ק ירושלים יש קהלא קדישא המתנהגים עפ\"י מנהג רבינו האר\"י ז\"ל בדקדוק וגם הם נהגו לאומרו וכן בחברון ובכל א\"י ע\"ש. ועי' מ\"א ריש סי' רפ\"א:*ובסידור ר\"ש כתב ג\"כ שיש לומר והוא רחום בכאן גם בשבת. וכ\"כ בנצוצי אורה פ' תרומה ק\"ל ע\"א דדוקא בערבית שבת אסור לומר והוא רחום. אבל תוך הזמירות ניתן להאמר ולא כמו שאוסר מאי\"ן ע\"כ. וכ\"כ בספר דבש לפי בשם האריז\"ל ע\"ש:
ועי' הלק\"ט ח\"ש סי' קע\"ב דכתב ג\"כ דמה שביטל הרב כמהר\"ר בנימין ז\"ל מלומר והוא רחום בשבת. אני הוכחתי שצריך להתודות בכל יום ובכל רגע ואין שום חשש. דכתיב (תהלים נ\"א) וחטאתי נגדי תמיד: " + ], + [ + "טעם. שנהגו להוסיף מזמורים בשבת. לפי שאין בו ביטול מלאכה לעם. טור סי' רפ\"א.*ואין ראוי להאריך לשון בקשה עם פרשת העקידה כבחול אלא אומר אלהינו ואלהי אבותינו זכרנו בפקודת ישועה ורחמים משמי שמי קדם. וזכור לנו ברית אבות ועקידת יצחק בן אברהם ודיו. יעב\"ץ. וע\"ל סעי' מ\"א בהשמטות: ואומרים בשחרית למנצח מזמור לדוד. שמדברים מן היצירה ומהתורה שנתנה בשבת. ובזהר תרומה מבאר אותן עד\"ה באורך. ואומרים רננו. שכתוב בו בדבר ה' שמים נעשו וגו' שנשתכללו בשבת כמ\"ש ויכלו השמים וגו'. ואומרים המזמור לדוד בשנותו כי המזמור הלז עשאו דוד כאשר ברח מפני שאול אל אכיש מלך גת. ולפי שבשבת היה המעשה לכן אומרים אותו בשבת. ואומרים תפלה למשה. לפי שכתוב בו שבענו בבוקר חסדך שהוא בוקר של עוה\"ב יום שכולו שבת. ואומרים יושב בסתר. כי הוא שיר של פגעים בכניסת שבת מתעברים ומסתתרים בנת\"ר וזה דוקא כשישראל שומרים שבת כהלכתה משא\"כ כשאינן נזהרים כראוי אז אדרבה מתגברים בליל שבת קודש לפי שהוא שעת שליטתן כו' וביחוד מאחר שמחזירין אחריהם לבטלם ולסלקם באותה השעה לכן כשמוציאין במה להאחז מתפשטין יותר וצריך שמירה מעולה לכן התקינו זה המזמור בשחרית לטהר האויר מהם. ואומרים הללויה הללו כו'. כי ממנו מתחיל הלל הגדול ובדין הוא לאומרו בשבת וי\"ט בהיותו מדבר מנסי ה' ונפלאותיו המורים חידוש העולם ויכולת השי\"ת וממשלתו ושבת ויו\"ט נתייחדו להורות על זאת. מזמור שיר ליום השבת. זה המזמור מרע\"ה אמרו ורמז בר\"ת בהתחלתו. ה' מלך גאות לבש. הוא שיר ליום הששי. ונדרש על כניסת שבת כשסיים הקב\"ה מלאכתו נתעטף בתפארת לבושו לכבוד ש\"ק. וכן יסדו ביוצר תפארת עטה ליום המנוחה לפיכך נסמך לכאן. ואומרים נשמת. שנתקן נגד הנשמה הבאה לאדם עתה. יעב\"ץ. ולכבוד ימים טובים אנו אומרים אותן כמו בשבת. (שגם הם נקראו שבתון ומקראי קודש ומקדשים אותם על הכוס כמו בשבת אבודרהם). כל בו:", + "קונטרס אחרון
מזמור שיר ליום השבת. ובשם הגאון רע\"א ז\"ל ביאור הפסוק איש בער לא ידע וכסיל לא יבין את זאת. כי תיבת צום גימ' קל\"ו. קול גימ' קל\"ו. ממון גימ' ג\"כ קל\"ו. ב\"פ קל\"ו גימ' בע\"ר. וזה איש מי שהוא בחי' איש. אזי בער לא ידע. היינו לפחות אוחז בא' בהמידות של צום קול ממון. ושנים מהם שהם גימ' בע\"ר לא ידע. וכסיל מי שהוא כסיל לא יבין את זא\"ת גימט' ת\"ח צו\"ם קו\"ל ממו\"ן. דהיינו שאינו יודע אפי' אחת מהם:", + "ועקידת יצחק בן אברהם. בספר הנותן אמרי שפר מהרב הצדיק הקדוש מוהר\"ר ישעי' הירץ מדינוב זצוק\"ל פי' המדרש המובא בס' בשעה שאמר לו הקב\"ה אל תשלח ידך אל הנער מכאן לתחיית המתים מן התורה ואף יצחק בירך ברוך אתה ד' מחיה המתים. עפ\"י שאי' במדרש כי באמת נשחט יצחק א' ונשרף ע\"ג המזבח עד שנעשה אפר ואח\"כ החי' אותו השי\"ת. והנה על המדרש קשה איך יפרש הכ' אל תשלח ידך וכו' ואל תעש לו מאומה. ובע\"כ המדרש הזה מפרש שלא יתכן שהשי\"ת ישנה דבורו שאמר והעלהו לעולה. רק אמירה זו הי' אחרי שהחי' אותו השי\"ת אמר לו השי\"ת לא\"א לבל ישלח ידו שנית אל הנער. ומעתה יצא לנו רמז לתחיית המתים מה\"ת ויצחק א' הי' ראשית לנס זה על כי שמו מרמז על התחי' העתידה יצחק אותיות ק\"ץ ח\"י גם ברכת מחי' מתים בשמ\"ע היא בברכת יצחק:
ובספר ברית אברם (חיי) כתב כמדומה לי שראיתי באיזה ספר*בספר דעת זקנים במנחת יהודא (תולדות) כתב בשם ריב\"א שמצא מדרש שנטמן יצחק בגן עדן שתי שנים כדי לרפאות מהחיתוך שהתחיל אביו לשחטו:
ובס' ילקוט ראובני (חיי) כ' בשם בחיי דף ל\"ג על פסוק ויבא אברהם אל נעריו מה שלא הביא עמו את יצחק לפי ששחט אברהם בו רוב שנים והוליכוהו מלכים לג\"ע לרפאותו ושהה שם ג' שנים וברך בא\"י מחיה המתים. ולז\"א כשנכנס יעקב ראה ריח בני כריח שדה לפי שהי' מכיר בו:
וריבנו ר\"ע מברטנורא על דעת זקנים כתב על מה שפי' רש\"י על פ' ותרא את יצחק ראתה אותו הדור ותוהה מפניו וז\"ל י\"ל הדור מעוקם ועקום כמו והדורים אישר ובלשון רז\"ל הדרא דכנתא שהי' יצחק בא מגן עדן שהלך להתרפאות מהחבור' שעשה לו אביו בצוארו בשעת עקידה והי' מהלך עתה ראשו למט' ורגליו למעל' כדרך שהמתים הולכים. והוא פי' הדור שאמר רש\"י וכן פי' ריב\"א שם: שאאע\"ה שחט את יצחק ועשה בו פגם ומלאכים היו מוליכין אותו לג\"ע לרפאות אותו:
ובשם הרב הצדיק הקדוש מוהר\"ר צבי אלימלך מדינאב זצוק\"ל על פסוק ויקרא אליו מלאך ה' מן השמים כו' ויאמר אל תשלח ידך אל הנער. הנה מהפלא הוא כי א\"א ע\"ה שמע מפיו של הקב\"ה קח נא את בנך וגו' והעלהו שם. לעולה. וע\"י קריאת המלאך אליו מן השמים אל תשלח ידך אל הנער, מנע מלקיים מצות בוראו הלא הן בקדושיו לא יאמין ובמלאכיו וגומר. ומדוע האמין אאע\"ה להמלאך כי כן הוא רצון הבורא ית'. רק נשמע מזה כי לשחוט נפש מישראל אסור לאדם להעלות על דעתו ח\"ו זולת בשמעו מפיו של הש\"ת בעצמו. אמנם למען להחיות נפש מישראל די גילוי מלתא בעלמא ע\"י המלאך:", + "ואומרים תפלה למשה. בספר דברת שלמה (בלק) כתב וז\"ל והנה במזמור תפלה למשה שלכאורה הוא כמתאונן ומתרעם בכל הקאפיטל כמ\"ש תשב אנוש עד דכא כו' כי אלף שנים כו' זרמתם שנה כו' כי כלינו כו' שתה עונותינו כו' כי כל ימינו כו' ימי שנותינו כו' מי יודע כו' למנות ימינו כו' שובה ה' עד מתי כו' שבענו בבוקר כו' עד סופו. והנה שמעתי מש\"ב כ\"ש מוהר\"ר אברהם זללה\"ה בן מורי זללה\"ה שאמר לי ששאל מאביו שהוא מורי זללה\"ה מהו התירוץ על כל הקשיות והתרעומות של כל הקאפיטל הנ\"ל. ואמר שהשיב לו שהתירוץ הוא כל הקאפיטל שלאחריו שהוא יושב בסתר כו' אומר לד' מחסי כו'. כי הוא יצילך כו' עד סופו ע\"כ:" + ], + [ + "טעם. שהמזמור (תהלים קל\"ו) נקרא אצל רז\"ל הלל הגדול. מפני שהקב\"ה יושב ברומו שלעולם ומחלק מזונות לכל ברי' דכתיב בי' נותן לחם לכל בשר והיינו דבר גדול. ערבי פסחים דף קי\"ח ע\"א.", + "וטעם. דאמרינן האי הלילא פי' וכי מאחר דאיכא הלל הגדול שמשובח יותר דכתיב בי' נותן לחם לכל בשר אנן מ\"ט אמרינן האי הלילא על כל פרק ופרק ועל כל צרה שלא תבא על הציבור לכשנגאלין. מפני שיש בו ה' דברים. יציאת מצרים. קריעת י\"ס. מתן תורה. שעבוד מלכיות. תחיית המתים. יציאת מצרים. דכתיב בצאת ישראל ממצרים. קריעת י\"ס. הים ראה וינוס. מתן תורה דכתיב ההרים רקדו כאילים שעבוד מלכיות דכתיב לא לנו ה' לא לנו. תחיית המתים דכתיב אתהלך לפני ה' בארצות החיים. כד הקמח:", + "קונטרס אחרון
הלל הגדול. בספר קרבן עני לפסח כתב הטעם שלא הזכיר בהלל הגדול מן ומעמד הר סיני ותורה כמו בהגדה. לפי ששיר הזה אומרים המלאכים. כל פסוק מלאך אחר והם מתקנאים אותנו על נתינת התורה כמ\"ש תנה הודך על השמים. ע\"כ אין רוצים להזכיר מן וסיני שכ\"ז היה הכנה לקבלת התורה:", + "נותן לחם לכל בשר. בספר זכרון טוב כתב שפ\"א שאל הרב הצדיק הקדוש מנעסכאיז זצוק\"ל בעה\"ב א' היכן אתה נוטל לחם ואמר מעל הדף שמניחים עליו הלחם אני נוטל. וישאלהו ומי נותן לשם. ואמר אשתי מניחתו שם. וענה הגסכיזר הסכלת לענות. כי אם היית מזכיר מי הנותן לחם הי' לך פרנסה ועשירות:" + ], + [ + "טעם. שנהגו בשבת לומר ובכן ישתבח יותר מבימי החול. מפני שזה השבת נתקן על שירת הים ובשירת הים יש בה רמז לשם בן ע\"ב ועליו אנו אומרים ישתבח שמך שבכחו רגע הים והוא רומז בפסוק ויסע ויבא ויט. ובשבת שסמכנו להשירה שבח אחר והוא נשמת כל חי תברך את שמך עד בפי ישרים תתרומם וכו' הוסיפו מלת ובכן והוא רמז לשם בן ע\"ב של ישתבח שמך. סדה\"י.*מי ששכח לומר נשמת ונזכר אחר ישתבח עדיף טפי לאומרו שם ולא לאחר התפל'. זכור לאברהם אות ת' בשם הרב מכתם לדוד. ובשם עיקרי הד\"ט כתב דשואת\"ע כי מקומו קודם ישתבח דוקא:
ובדין ברכו עי' בכל בו סי' ז' דהש\"צ כורע כשאומר ברכו וזוקף בשם ע\"ש. ובספר אור צדיקים כ' בשם גדול א' ז\"ל שלא להפוך פניו ממזרח עד סיום לומר ברוך ד' המבורך לעולם ועד. אם לא שמעו הצבור את המברך אע\"פ ששמעו החזן עונה לא יענו עמו אלא עונין אמן על דברי החזן. רמ\"א סי' קל\"ט סעי' ו': ", + "קונטרס אחרון
תברך את שמך. כתב הר\"ר יונה בסוף פ' אין עומדין דאין לשחות כשאומרים בנשמת כל חי ולך לבדך אנחנו מודים שאין לכרוע אלא דוקא במקומות שתקנו חכמים ע\"כ. ומטעם זה ג\"כ אין לשחות כשאומרים בויברך דוד ועתה אלהינו מודים אנחנו לך. מטה משה אות נ\"ו." + ], + [ + "טעם. שנהגו לומר קדיש אחר פסוקי דזמרה. לפי שאין כל תיבה ואות שבתורה שאין שם המפורש יוצא מהן מה שאין אנו יודעין לכך נהגו להקדיש.*ובספר תולדות אהרן להרב הצדיק הקדוש מוהר\"ר אהרן מ\"מ דק\"ק זיטאמר זצוק\"ל (תולדות) כתב שכל תיבה שבתור' יש לה כמה אלפים וריבואות פירושים ומשמעות ע\"ש:
ובספר אמרי צדיקים חלק שני פי' בשם הרב הצדיק הקדוש מוהר\"ר לוי יצחק אבד\"ק בארדיטשוב זצוק\"ל מה דאיתא כי תורה חדשה מאתי תצא. ולכאור' קשה הלא זה מן הי\"ג עיקרים שזאת התורה לא תהא מחולפת ולא תהי' תורה אחרת כו'. אך להיות למה התור' הנתונה בידיט אסור להיות נגיעה מאות לאות. לפי שגם הלובן הם אותיות התור' אך אין אנו מבינין לקרותם כמו השחרות האותיות. אבל לעתיד לבא יגלה לנו השי\"ת אפי' הלבנונית של התורה. פי' שנבין אות הלבן שבתור' שלנו. וזה פי' (ישעי' נ\"א) כי תורה חדשה מאתי תצא. פי' שיבינו כלל ישראל גם האותיות שהם לבנים בתורה שלנו הנתונה למשה. אבל כעת נסתמו מאתנו אותיות הלובן. ועי' ליקוטים סעי' צ\"ד בהשמטות: ספר התניא: " + ], + [ + "עוד טעם. לפי שכבר סיימו את המצוה של פסוקי דזמרה ואח\"כ יתחילו האחרת קריאת שמע בברכותיה ושמא יפסיקו לפסוק צדקה או לדבר אחר. או שמא יעכב עליהן מעכב מלקרות את שמע ויצאו בלא קדיש. לפיכך נתקן הקדיש אחר פסוקי דזמרה. שם וע\"ל סעי' נ\"ה:" + ], + [ + "טעם. שתקנו לומר אלפא ביתא ביוצר של חול ושל שבת. להודיע כי לא נתקיימו שמים וארץ ותולדותיהם אלא בעבור התורה שנאמר אם לא בריתי יומם ולילה חקות שמים וארץ לא שמתי. והתורה כלה יוצאת מאותיות אלפא ביתא כ\"ב אותיות וזהו שאמר הכתוב נגילה ונשמחה בך. ואומר במדרש חזית בך בכ\"ב אותיות שכתבת בהן את התורה והפוך כ\"ב ויהי' בך. אבודרהם:" + ], + [ + "טעם. שנתקן בברכת המאורות אלהי עולם ברחמיך הרבים רחם עלינו. משום דאמרינן בירושלמי יהי מארת. מארת כתיב חסר בלא וא\"ו. מפני שגורמין להפיל אסכרא בתינוקת. לפיכך תקנוהו לומר ברחמיך הרבים בברכת המאורות. שם:" + ], + [ + "טעם שאין מתפללין בשבת י\"ח. מפני טורח הצבור.", + "עוד טעם. לפי שאי אפשר שלא יהא שם דבר שהוא צורך היום כגון פרנסה בכל יום הוא צריך. אבל מי שברך שאומרים החזנים בשבת שהוא כללי אין לחוש. הלכות קטנות ח\"א סי' ס\"ב:" + ], + [ + "טעם. למה מתפללין ג' תפלות משונות זו מזו בשבת. אתה קדשת. ישמח משה. אתה אחד. וביו\"ט לא תקנו אלא אחת. אתה בחרתנו לערבית ולשחרית ולמנחה. מפני ששבת נקראת כלה והקב\"ה נקרא חתן תקנו אתה קדשת על שם הקדושין שנותן החתן לכלה ואח\"כ ישמח משה על שם שמחת החתן בכלה ואח\"כ מוסף. על שם התוספות שמוסיף החתן לכלה על הכתובה ועל שמתיחד החתן עם הכלה אומרים במנחה אתה אחד. וה\"ר קלונימוס כתב טעם אחר ששלש תפלות אלו הן כנגד שלש שבתות. שבת בראשית. ושבת של מתן תורה. דכולי עלמא מודו דבשבת נתנה תורה. ושבת שלעתיד. וכן הוא הפירוש אתה קדשת מיירי בשבת בראשית. וישמח משה מיירי בשבת מתן תורה. ואתה אחד מיירי בשבת שלעתיד שאז יהי ה' אחד ושמו אחד. אבודרהם:", + "קונטרס אחרון
דבשבת נתנה תורה. וא\"ת הא קיימא לן כי פסח שיצאו ישראל ממצרים היה ביום חמישי. וא\"כ יום מתן תורה יבא ביום ששי והיכי אמרינן דבשבת נתנה תורה. וי\"ל דקיימא לן אייר דההוא שתא עבורי עברוה כלומר הוסיפו יום אחד. מטה משה אות ת\"ן:", + "ושבת שלעתיד. ולפ\"ז ניחא מה שאומרין בתפלה ולא נתתו ד' אלקינו לגויי וכו' ולא הנחלתו כו' וגם במנוחתו וכו' דמתחיל בלשון מתנה ואח\"כ בלשון נחלה. גם מקודם אומרים לשון עבר ולא נתתו ולא הנחלתו וסיים בלשון עתיד לא ישכנו כו'. אכן להנ\"ל י\"ל דקאי על ג' שבתות. ולא נתתו היינו שבת בראשית ונקרא בל' מתנה עפ\"י מה דאי' (שבת י':) מתנה טובה יש לי ושבת שמה כו'. ולא הנחלתו היינו שבת מתן תורה ונקרא בל' נחלה עפ\"י מה דאי' (סנהדרין נ\"ט) תורה צוה לנו משה כו' לנו מורשה ולא להם. וגם במנוחתו לא ישכנו אומרים לשון עתיד על שבת דלעתיד יום שכולו שבת. זאת כתב לי ידי\"נ הרב הה\"ג מו\"ה צבי יחזקאל מיכלזאהן אבד\"ק פלונסק שליט\"א:" + ], + [ + "טעם. למה כשחל יו\"ט או אפי' ר\"ח בשבת דוחין ברכה האמצעית בשמ\"ע שנתקנה לשבת ואומרים ברכה האמצעית של יו\"ט וכוללין בה שבת דזה הוא ח\"ו כהעדר כבוד לשבת ושבת קדושתו חמורה יותר מכל המועדים. משום דזה כבוד גדול לשבת להורות דקדושת שבת קביע\"א וקיימא והוא כעין בעה\"ב וקדושת יו\"ט הבאה ביום השבת הוא כעין אורח הבא להתארח אצל בעל הבית. ע\"כ יו\"ט נקרא מקר\"א קד\"ש מלשון ואח\"כ יאכלו הקרואי\"ם היינו האורחים המזומנים ומדרך המוסר של בעה\"ב לכבד את האורח יותר ממנו כו'. ע\"כ זה מורה על קדוש\"ת שב\"ת שגבה מעלתו שהוא כעין בעה\"ב קבוע וקיים לעד ומכבד את האורח הטוב היינו יו\"ט.", + "וטעם. שאורח מברך. כדי שיברך לבעה\"ב וע\"כ בסיום הברכה מקדימין של שב\"ת היינו לומר מקדש השבת כי האורח בברכתו מברך לבעה\"ב. בני יששכר:" + ], + [ + "טעם. שיש נוהגין שלא לסיים בשחרית זכר למעשה בראשית משום דבשחרית נכלל ב' שבתות יום וליל לוחות ראשונות לוחות שניות ובלוחות ראשונות כתיב זכר למעשה בראשית ובלוחות שניות כתיב זכר ליציאת מצרים ולכך כאן כולל שניהם לא כתיב לא זכר למעשה בראשית ולא זכר ליציאת מצרים. אבל במוסף שורש תכנת שבת רצית קרבנותיה שורש בנין תיקון עולם ולכך הוסיפו זכר למעשה בראשית לוחות ראשונות כי ששת ימים עשה ד' כו' ע\"כ ברך ולכך שייך זכר למעשה בראשית. סידור לב שמח:" + ], + [ + "טעם. שאומרים בערבית וינוחו בה. בשחרית בו. ובמנחה בם. משום דבערבית הוי ככלה בבית אבי' דהשמחה תלוי' בה. ובשחרית הוי ככלה בבית חמי' שהשמחה תלוי' בו. ובמנחה השמחה תלוי' בשניהם. תוס' שבת סי' רס\"ח אות ד':*ובישועות יעקב סי' רס\"ח סק\"ו ביאר בזה לשון הילקוט פ' תשא ושמרתם את השבת אין לי אלא עונש ואזהרה ביום השבת, מנין עונש ואזהרה בלילה ת\"ל מחלליה מות יומת. כי מחלליה היא לשון נקבה וקאי על הליל' וע\"כ נאמר כי כל העושה בה מלאכה היינו ג\"כ קאי על הליל' ע\"ש:
וצריך אדם לקבל את השבת בשמחה ולענג אותו ובכלל העונג הוא להרחיק ממנו העצבות ביום השבת. ובעינינו ראינו כמה בני אדם שהגיע להם איזה מקרה של צער ביום עש\"ק וע\"י שקבלו את השבת בשמחה ודחו הצער מעליהם נהפך להם מיגון לשמחה ויצאו מאפילה לאורה. מתוק מדבש: ", + "קונטרס אחרון
ובמנחה בם. וי\"ל הטעם כי בסתם שנה איכא חמשים שבתות וז' ימים טובים מקרא קודש מה\"ת. ב' דפסח ב' דסוכות. שבועות. ר\"ה. יו\"כ. ובין נ\"ז יום לשביתה ומנוחה. ותיבות ב\"ה. ב\"ו. ב\"ם. בגימטרי' נ\"ז ורמזו בזה על הנ\"ז יום בשנה. היינו השבתות עם הימים טובים שינוחו בהם ישראל מקדשי שמו יתברך. כתב לי ידי\"נ הרב הה\"ג מו\"ה צבי יחזקאל מיכלזאהן אבד\"ק פלונסק שליט\"א בשם גדול אחד:", + "מאפילה לאורה. והעיקר הוא לענג את השבת בלימוד תורתינו הקדושה. ובס' סידורו של שבת פי' בדרך הלצה בדברי זמירות של שבת. לנוח בו ולשמוח בתענוג אכול ושתו זה כל עדת ישראל יעשו אותו. בזה ניכר הפרש שבת קדשינו מימות החול בכל עדת ישראל אף לקטני ופחותי הערך במה שהם מרבין לשמוח בו בתענוג אכול ושתו. ולא כן ניכר אצלו קדושת השבת בשארי דברים להיות משתוקק בלבו לעבודת ה' יותר מבחול ולחפוץ בו באהבת אור התורה וללמוד אז תורה הקדושה:", + "קאי על הלילה. ובספר נועם מגדים (תשא) כתב בשם הרב אור החיים שפי' הסמיכות איש אמו ואביו תיראו כו' בדרך רמז נכון דהנה בימי הגאון החסיד הראב\"ע ז\"ל הי' מין א' ועיקם ועיקש לומר דשבת התחלתו מיום השביעי ולילה שלאחריו והביא ראיות של מינות ואפיקורסות לדבריו הנידחין. והראב\"ע ז\"ל סתר דבריו המעוקשים לחזק דתינו ודעתינו כדעת חז\"ל הקדושים. וזה ירמוז בקרא עם הידוע כי שבת דלילא יתייחס לאור בחי' כלה אימא קדישא חקל תפוחין. ושבת דיממא לעתיקא קדישא אב הרחמים. וזהו אומרו איש אמו ואביו תיראו והקדים אם לאב ואמר ואת שבתותי ר\"ל עד\"ז תשמרו את שבתותי להקדים אימא והוא שבת דלילא ע\"ש:" + ], + [ + "טעם. שאין אומרים על הכל רק בשבת ויו\"ט. משום ביטול מלאכה דעם. לבוש סי' קל\"ד סעי' ב' וע\"ל סעי' קנ\"ה וסעי' קנ\"ו:", + "קונטרס אחרון
בשבת ויו\"ט. וטעם שבחול אומרים קודם הקריאה ותגלה. ובשבת ויו\"ט ויעזור. כי לכך השמיטו בשבת שחרית ויו\"ט בקשת ביאת משיח לפני הקריאה. לפי שתקנוה ברכה לעצמה אחר ההפטרה. שמחנו וכו'. ומה שאומרים ותגלה. וכו' במנחת תענית אף שאומרים ברכת ההפטרה הזאת. הוא שלא להשוות תענית לשבת ויו\"ט. וגם נוח להם להרבות בתענית תפלות ובקשות על הגאולה. ראיתי באיזה ספר." + ], + [ + "טעם. דנוהגין ביום שיש בו שני ס\"ת דמוציאין בב\"א. משום דאם יוציאו השניה בין קריאה לקדיש יהי' הפסק. ואם יוציאו אח\"כ לא יהי' הקדיש קאי על שניהם. וכשאין רק ספר אחד נכון לומר הקדיש קודם גלילה לקריאה שניה כדי שלא יהי' הפסק כי הקדיש קאי על כל הקריאות. אשל אברהם סי' קמ\"ז:*בספר ארחות חיים סי' רפ\"ב כתב בשם שו\"ת לב שלמה דאם אחד קנה מפטיר וקראוהו באמצע הקריאה במנין שבעה יכול לעלות גם למפטיר כיון שכבר קנה. ובס' חוט המשולש דף ג' ע\"ב כ' דהגאון הקדוש מוהר\"ר נתן אדלער הכהן זצ\"ל רבו של הגאון הקדוש חת\"ם סופר הי' עולה לכהן וגם למפטיר בכל שבת: ופ\"א אירע לו אבל ר\"ל ובכ\"ז לא שינה מנהגו ועלה לתורה כהנ\"ל ע\"ש: " + ], + [ + "טעם. שאין מוציאין ב' ספרי תורות בשבת לקרות פרשה המוספין בהשני מפני שאין בה אלא שני פסוקים. תוס' מגילה דף כ\"ג ע\"א בד\"ה כיון:" + ], + [ + "עוד טעם. שאין מוציאין ב' ס\"ת בשבת לקרות פ' המוספין בהשני. מפני שצריך להפטיר בכל שבת מענינו של יום ואי הוה קרינן בשל שבת הי' צריך להפטיר בדסליק מיניה והיינו בשבת. וא\"כ יהיו כל ההפטרה מענין א'.*ועי' מ\"א סי' רפ\"ב ס\"ק י\"ב וז\"ל ראיתי נוהגין שאין קטן מפטיר במרכבה ביום א' של שבועות ולא בז' של פסח. ובשם מט\"מ כתב שאין להפטיר בשבת שובה: תוס' מגילה דף כ\"ג ע\"א בד\"ה כיון:" + ], + [ + "טעם שהחזן עונה אמן בקול רם קודם שיתחיל לקרות. כדי שיבינו הקהל וישמעו כשיתחיל לקרות. הגהות מנהגים בשם מהר\"ם" + ], + [ + "טעם. שתקנו שיהי' הש\"צ קורא לא העולה. כדי שלא לבייש את מי שאינו יודע לקרות.*וכההיא דתנן בבכורים בראשונה כל מי שיודע לקרות קורא וכל מי שאינו יודע לקרות מקרין אותו נמנעו מלהביא בכורים התקינו שיהיו מקרין את מי שיודע ואת מי שאינו יודע. ובפ\"ב דתעניות בט\"ו באב ובי\"ה בנות ירושלים יוצאות בכלי לבן שאולים כדי שלא לבייש את מי שאין לו. וכיוצא בזה בס\"פ ואלו מגלחין דף כ\"ז בראשונה היו מוליכין כו' והיו עניים מתביישין התקינו שיהא הכל מביאין כו' מפני כבודן של עניים: פ\"ח סי' קמ\"א אות ב':" + ], + [ + "טעם. שקורין בשבת שבעה. שאם יארע לאדם אונס שלא בא לבהכ\"נ כל ז' ימי השבוע ולא שמע ברכו יאזין מפי הקורין ז\"פ ברכו ויצא י\"ח. טור א\"ח סי' רפ\"ב. וע\"ל סעי' קנ\"ב:", + "קונטרס אחרון
בשבת שבעה. אין מניחין לעלות שני אחים זא\"ז וכן הבן אחר האב בשביל עין הרע וגם אב עם בן בנו אין לקרות בזא\"ז אם אין כ\"כ צורך בדבר. ואב עם בן בנו יש להקל לקרות השני למפטיר וכן אם המפטיר עדיין אינו בר מצוה יש להקל בזה. וכן בשבת או בי\"ט שמוציאין שני ספרים והמפטיר קורא בספר אחר וגם יש הפסק קדיש יש להקל בזה. ובחוה\"מ פסח או שבת שיש בו ג' ס\"ת והקורא בספר השני אינו למפטיר רק להשלים הקריאה וגם אין הפסק קדיש יש להחמיר קצת שלא לקרות שני אחים בזאח\"ז אם לא יש צורך בדבר. וכן בשמחת תורה מקילין בזה. שערי אפרים:
ועי' עטרת זקנים סי' קמ\"א שכתב הטעם שאין לקרות שני אחים זא\"ז. משום דפסולים לעדות. וכתב הפ\"מ שם סק\"ח ולפ\"ז כל אותם שאין מעידין כמבואר בח\"מ סי' ל\"ד אין ראוין לעלות וכ\"ש הפסול לעדות מחמת עבירה ע\"ש:
בשני אחים או אב ובן אם קראוהו לא יעלה ואם עלה לא ירד. ובאחים מן האם או האב עם בן בנו יש להקל אם קראוהו יעלה. שערי אפרים.
אשה שהפילה אעפ\"כ בעלה חיוב בשבת ראשון שהולכת לבהכ\"נ או אחר מ' יום כו'. אבי הילד זכר חיוב בשבת שלפני המילה ואם התינוק חלש ולא ימולו אותו בשבוע זו אינו חיוב עד השבת שקודם שבוע של המילה. ואם הי' סבורים למול בשבוע זו ועלה בשבת שלפניו בתורת חיוב ואח\"כ נדחה המילה שוב אינו חיוב בשבת אחר שיהי' קודם המילה. שם:
אבי הילד בשבת שהולכת אשתו לביהכ\"נ הוא חיוב שהוא במקום קרבן. ואם אינה הולכת לביהכ\"נ אין הבעל חיוב אלא אם הוא מ' יום לזכר ופ' יום לנקבה שאז הוא זמן הבאת הקרבן. מ\"א סי' רפ\"ב ס\"ק י\"ח יולדת בשבת שהולכת לביהכ\"נ איש שיולדת בת קודם לאבי הילד הזכר. והטעם. לפי שיולדת בן כבר הי' לו חיוב בשבת שלפני המילה. מחצית השקל שם. ובספר ארחות חיים שם אות ט\"ו בהגהות כתב בשם ת\"ח לסנהדרין צ\"ד בענין עליית הבעל לס\"ת שיכוין לפטור אשתו מברכת הודאה:
מקומות שהחתן קורא בס\"ת שלו פ' ואברהם זקן אינו עולה למנין ז'. לדוד אמת להגאון הקדוש מו\"ה חיד\"א זצוק\"ל סי' ה'. מקומות שנהגו שהחתן קורא תחילה בסדר היום ואח\"כ קורא בס\"ת שבזרועו פרשת ואברהם זקן*בספר ילקוט ראובני פ' חיי כתב בשם בחיי דלכך הוקבא לישראל לקרוא פ' זו לחתן ביום חתונתו להזהירו שלא יקח אשה לשם ממון ויופי כ\"א לשם שמים: ושאר עולין קורין בספר ראשון אין למחות בידם. שם. יש נוהגין להפטיר הפטורת השבוע ואח\"כ אומר שוש אשיש עד ישיש עליך אלקיך ואח\"כ מברך. ונוהגים כך אף שעדיין לא עלה החתן עס ס\"ת שלו. ויש שנהגו שאין מפטירין עד שיעלה החתן ואז מפטירין הפטרת השבוע והפטרת החתן. שם סי' כ\"א:
ובספר אבודרהם כתב וז\"ל נוהגין בכל המקומות בשבת של ז' ימי החופה אחר שקורין בס\"ת בסדר היום לקרות עם החתן בס\"ת בואברהם זקן עד ולקחת אשה לבני משם. וגם לאחר שמפטירין מענין הפרשה מפטירין גם בישעי' שוש אשיש בה' עד ישיש עליך אלהיך. ואם אירע זה הענין בשבת שמוציאין ב' ס\"ת או ג' צריך לקרוא תחלה הפרשיות המוטלות על הצבור ואח\"כ יקרא פ' החתן כי הראשונות הם חובה וזאת רשות:" + ], + [ + "טעם. שצריכין לעמוד שלשה על הבימה כשקורין בתורה. משום שכתוב העידותי בכם היום והתראה בפני שנים וע\"כ האחד קורא והשנים מתרה בפניהם. הגר\"א. ועי' מ\"א סי' קמ\"א ס\"ק ח'. כתב הלבוש סי' קמ\"א סעיף ד' וז\"ל בעל הסגן עומד במקום הש\"י ב\"ה. שהרי מצוה לקרות למי שישר בעיניו והש\"ץ הוא הסרסור במקום משה. והעולה הוא המקבלה במקום כל ישראל ע\"ש:*בספר דרכי צדק להרב הצדיק הקדוש מוהר\"ר זכרי' מענדיל דק\"ק יערסלוב זצוק\"ל דיכול לידע ע\"י קריאה ועלי' לתורה מה שקורין לפניו מהות האדם והנהגתו לפעמים בגלוי ולפעמים נסתר וצריך הבנה לזה כו' ע\"ש: ", + "קונטרס אחרון
כשקורין בתורה. כתב בספר כרם שלמה בשם ירושלמי מגילה דף י\"ד ע\"א וז\"ל זה שהוא עומד לקרות בתורה צריך שיהיה פותח בדבר טוב וחותם בדבר טוב. ובספר פחד יצחק כתב דלאו דוקא טוב בסימן ימצא בכל פרשה לכל העולם. אלא דבר טוב דקאמר למעוטי שאינו קללה אלא דבר אחר ע\"ש. וטובת ורעת עכו\"ם לא מיקרי טובה או רעה. לדוד אמת. ועי' רמ\"א או\"ח סי' קל\"ח דהלומד תורה או כותב יזהר תמיד לסיים בדבר טוב ע\"ש. ועי' מ\"א סי' קל\"ח סק\"ד.
אם הראו להעולה המקום שיקרא ובירך ואח\"כ נזכרו שאין זה המקום שצריכין לקרוא, אם המקום שצריכין לקרוא הי' ג\"כ גלוי לפניו אפי' הוא בעמוד אחר ולאחר המקום שהראו לו א\"צ לברך שנית משום דדעתו הי' על המקום שבירך ועל כל מה שנגלה לפניו. אבל אם לא הי' המקום גלוי לפניו או אפי' הי' נגלה אלא שהוא קודם להמקום שהראו לו צריך לברך שנית אשר בחר בנו אבל ברכו לא יאמר שנית ויאמר תחלה בשכמל\"ו על הברכה הראשונה שבירך לבטלה. ואם המקום הוא למעלה ממקום שהראו לו אבל הוא סמוך שיכולין לקרות לו גם ג' פסוקים ממקום שבירך ולהלן שהכל הוא בפ' היום יעשו כן ולא יברך שנית. קיצור ש\"ע סי' כ\"ג סעי' י\"ח:
ועי' פמ\"ג סי' ק\"מ סק\"ד דכי אמרינן י\"א שחוזר ומברך דוקא בהראו לו פרשה אחרת וסבור שזו חובת היום ועליה בירך. משא\"כ בטעות עד\"מ פתחו ס\"ת וסברו ששם כתיבה פ' חובת היום ובירך ואח\"כ הוצרכו לגלול אמרינן הפסק שתיקה אינו הפסק ע\"ש ועי' באה\"ט שם סק\"א:
אם נמצא טעות בס\"ת באופן שהוא טעות גמור, המנהג שאם נמצא בין גברא לגברא צריך להוציא אחרת ולהתחיל ממקום שפסקו ולהשלים מנין הקרואים והעולין כבר בס\"ת הפסול עולין למנין הקרואים. ואם אפשר לקרות ז' קרואים ממקום שפסקו עד סוף הסדרה ודאי ראוי ונכון בכל מה דאפשר. אמנם אם נמצא הטעות באמצע הקריאה או לאחר שאמר בא\"י יקרא בספר הלז לאחר שנמצא הפסול בו ג\"פ ויברך לאחריה ואם הוא ב\"פ סמוך לפ' יקרא עד הפרשה כיון שאין משיירין בפ' פחות מג' פסוקים והטעות יקרא על פה ואח\"כ יוציא ס\"ת אחר להשלים מנין הקרואים. וה\"ה שאין מפסיקין לסיים בדבר רע וכה\"ג עי' סי' קמ\"ג ובמ\"א שם ובא\"ר:*ובסידור יעב\"ץ כתב דאם קראו בס\"ת ונמצא בו טעות הפוסלו ועדיין לא קראו ג\"פ עם העולה מוצאין ס\"ת אחר ומתחילין לקרות ממקום שנמצא הטעות היינו מתחלת אותו פסוק וגומר קריאתו בכשר ומברך לאחריו וא\"צ לברך לפניו. כי ברכה שלפניה עלתה לו ומשלימין העולין הנשארים שי\"ל לקרות ע\"ש. וצריך לקרות בס' השני לפחות ג\"פ ואם אין עוד ג\"פ עד תשלום הסדרה יתחיו למפרע קצת. קיצור ש\"ע סי' כ\"ד סעי' ה':
ובספר קיצור של\"ה כתב בשם מ\"א שם סק\"ד דאם קראו רק תיבה אחת בפסוק ג' ונמצא טעות יגמור אותו הפסוק ויברך ואפי' שהוא רק ב' פסוקים סמוך לפתיחה או לסתימה. ואם נמצא טעות בשביעי יגמור כל הסדרה ואותו שקראו לשביעי יאמר ג\"כ ההפטרה:
ובשם מנחת יעקב תשובה י\"ח כתב דאפי' באחרון אם קרא ג' פסוקים ואפשר לסיים כגון שיש עוד ג\"פ קודם הפרשה יסיים ויברך אחריה ויקראו אחר לאחרון. ואפי' אם אותו אחרון הי' כהן מותר לקרות כהן אחר אחריו. ואין לחוש משום פגמו של ראשון שהרי נקראין בשני ס\"ת וכדמשמע בלבוש סי' קל\"ה סעי' י' ע\"ש:
על חסירות ויתרות אין מוציאין ספר תורה אחרת. ודוקא תיבה שנמצא פעם א' בתנ\"ך חסר או מלא וקריאתן שוה בין שהוא מלא בין חסר כמו אבותך אבתך. או טובות. טבת. דנמצא פעמים מלא ופעמים חסר*בספר אגרא דכלה פ' חיי כתב בשם האריז\"ל דבכל תיבה שהי' יכול לכנס בה אות משם הוי' ב\"ה ונחסר. היא מפני הטומאה. ולכך מתנת חסר כתיב. דרשו שמסר להם שם טומאה. וכן ברבקה כתיב טבת מראה חסר ו'. עפ\"י מה שדרשו ז\"ל בתולה ואיש לא ידעה. שאפי' אדם לא תבע בה לקיים מה שנאמר כי לא ינוח שבט וכו' בשביל שלכל אדם נדמה לכעורה. רק כשבא אליעזר הכיר טובתה. ע\"כ נכתב טבת חסר ו' משם הוי'. שלא היתה טובה לכל מפני הטומאה שלא יטמאוה וזה שמסיים בתולה ואיש וכו' וכמשאחז\"ל. ובפ' ויצא כתב דכ\"ה בהיפך כשלא הי' מן הצורך לכתוב אות משם הוי' בתיבה ההוא ונכתוב ייתור אות משם הוי'. הוא מחמת הקדושה כו' ע\"ש: ונקרא בשוה וגם הענין שוה. אמנם אם נשתנה הקריאה כמו בפ' תולדות כתיב תומם חסר. א אם נמצא תואמים מלא פסול שנשתנה לשון הקריאה וצריך להוציא אחרת. וכן אם נשתנה בענין ג\"כ מוציא אחרת כמו אם נמצא במקום ימצה דמו ימצא דמו אף שקרא ממש בשוה במבטא מ\"מ נשתנה בענין ומוציאין אחרת. וכן כל כיוצא בזה. עי' מ\"א שם סק\"ז. בשמחת תורה אם נמצא טעות בפ' בראשית לא יוציאו ס\"ת אחרת. תורת השלמים להג' הק' מו\"ה חיד\"א זצוק\"ל*אם קרא א' ב' פסוקים יש חילוק בדבר אם נזכרו אחר ברכה אחרונה שלא קרא רק ב' פסוקים ועדיין לא קרא הש\"ץ לאיש אחד אזי אותו שחיסר פסוק א' יקרא עוד פסוק א' ולא יברך קודם לו ברכה ראשונה דהא ככר בירך הוא ברכה ראשונה תחלה והברכה אחרונה שבירך הוא כאלו לא נאמרה כיון שבטעות היתה אלא אחר שישלים פסוק הג' יברך ברכה אחרונה שנית וקאי על כל מה שקרא. ואם לא נזכרו עד אחר שקרא לאחר לעמוד לקרות אז הוא צריך פכ\"פ לילך לקרות כדי שלא יאמרו פגום הוא ע\"כ יסתלק הראשון ויקרא השני בברכה ראשונה תחלה ויתחיל למפרע ממקוה שהתחיל אותו שלפניו ויוסיף עליהם כפי מה שירצה. ט\"ז סי' קל\"ז סק\"ד:
הקורא בתורה לא יסיים במקום שלא ישאר משם עד הפרשה דהיינו פתוחה או סתומה שלשה פסוקים לכל הפחות וכן לא יסיים בפחות משלשה פסוקים לאחר התחלת הפרשה. ואם כבר בירך לאחר שסיים בפחות מג' פסוקים סמוך לפרשה הקורא אחריו א\"צ להתחיל מפסוק שלפניו רק יתחיל ממקום שפסק הראשון ויקרא עמו עוד ג' פסוקים בפרשה שניה. ופרשה שאין בה אלא שני פסוקים מותר להפסיק שם. אם יש פיסקא באמצע פסוק מותר לסיים אפי' בפסוק הסמוך לה. קיצור ש\"ע סי' כ\"ג סעי' כ' וסעי' כ\"א. ועי' ט\"ז סי' תכ\"ג: :
כתב בס' ארחות חיים סי' קל\"ה אות ב' בשם ס' משא חיים וז\"ל המנהג שלא לעלות לס\"ת או לעשות מצות קס\"ת בלתי טלית וכן הסנדק ע\"ש:" + ], + [ + "טעם. שנתנו חכמים סי' להפסקת פרשת האזינו יותר משאר פרשיות התורה. כגון מן האזינו עד זכור ימות עולם. השני עד ירכיבהו. והשלישי עד וירא ה' וינאץ. והרביעי עד לו חכמו. והחמישי עד כי אשא אל שמים ידי. והששי מן כי אשא עד סוף השירה. כדי שלא יתקוטטו עם הש\"ץ העולין לקרות בעבורם מפני שהם הפסקות רעות.*ובמקומות שנוהגים להוסיף מחלקים מן ויבא משה ולהלן. אבל קודם לזה אין מחלקים אפי' אם יש חיובים בבהכ\"נ בשבת זה. מטה אפרים סימן תר\"ב. וע' מחצית השקל סי' תכ\"ח ס\"ק ז': אבודרהם:" + ], + [ + "טעם. שקורין ישכבנה במקום ישגלנה אע\"פ שאסור לקרות בתורה אפי' אות אחת שלא מן הכתב. מפני שהוא הלכה למשה מסיני. כמו שאמרו בפ' אין בין המודר מקרא סופרים ועיטור סופרים קריין ולא כתיבן כתיבי ולא קריין הל\"מ. טור סימן קמ\"א:" + ], + [ + "טעם. שקורין בתורה ליששכר. ישכר. מפני שליששכר היה לו בן וקרא אותו שמו יוב ובימים הקדמונים הי' אליל ששמו יוב וע\"כ בא בנו בקובלנא לפני אביו על שכינה את שמו בשם ע\"ז ונתן לו אות משמו הש' ונקרא שמו ישוב וע\"כ קורין ליששכר בשי\"ן אחד.*ובשו\"ת בית אפרים כ' וז\"ל יש נוהגין עד פרשת שבו נזכר ישוב קורין יששכר ומשם ולהלן קורין ישכר עכ\"ל. ובספר יסוד הניקוד כתב לקרוא תמיד ישכר בחד שי\"ן ע\"ש. ובשם הרב הקדוש מוה' צבי מזידיטשוב שעד פ' פנחס צריך הקורא לקרא יששכר בב' שיני\"ן. ומפ' פנחס והלאה בחד שי\"ן ואמר זכר לדבר יסכר פי דוברי שקר פי' מי שאומר ישכר עד פנחס הוא דובר שקר והטעם הוא. כי עד פנחס לא מצינו שם ישוב ולכך צריך לקרוא את יששכר בב' שי\"ן: (מדבר קדמות):" + ], + [ + "עוד טעם. מה שיש בתיבת יששכר קרי וכתיב. דהיינו הקריאה הוא בחד שי\"ן וכתיב הוא בב' שי\"ן ואף שאין בהמסורה הקרי והכתיב עי' בספר יצירה שכתבו בפירוש שאין להזכיר השי\"ן הבי\"ת בקריאה. משום דבשני שי\"ן רימזה ב' שכירות אחד שכר שנתנה שפחתה והב' שנתנה דודאים ולכך נכתב בשני שי\"ן. אבל בקריאה אנו קוראים בחד שי\"ן. כדי שלא תהא רחל בושה בזה שזלזלה במשכב הצדיק כמו שפירש\"י שנענשה על זה שלא זכתה ליקבר עמו ביחד. דעת זקנים:" + ], + [ + "טעם. שמוסיפין בשבת. כי שמא יש א' שא\"י צורת אותיות ואין ממנין (א\"ר) והעולם אין נזהרים ומוסיפין הרבה וקורין להוספה אנשים פחותים מראשונים ולטעם זה יש לתקן לקרות יותר חשובים להוספה. פ\"מ סימן קל\"ה ס\"ק ה':", + "קונטרס אחרון
ומוסיפין הרבה. שבת שמוציאין ג' ס\"ת כגון ר\"ח טבת שחל בשבת או שקלים והחדש שקורין ו' בס\"א והשביעי בס\"ב והמפטיר בס\"ג ויש הרבה חיובים לעלות, הנה בשו\"ת הלק\"ט ח\"ב סי' ר\"ח כתב דלא יעשו הוספות אלא יחלק הש\"ץ הפרשה לששה וישלימנה ושאר העולים יחזרו ויקראו מה שקראו כבר שעי\"ז אין עולין למנין שבעה והשביעי יקרא פ' ר\"ת ע\"ש. ועי' פר\"ח סי' תרפ\"ד שכתב בפשיטות שיוכלו להוסיף בספר ראשון כמה עולים. ובס' זכור לאברהם אות ס' כתב דאין למחות ביד הנוהגים כדעת הלק\"ט או כדעת הפר\"ח ונהרא נהרא ופשטיה ע\"ש:
ובספר ארחות חיים סי' רפ\"ב אות ג' כתב בשם שו\"ת נחלת שבעה סי' ל\"ח על מ\"ש הטו\"ז דבשבת שיש בו ב' פרשיות מחברין ב' פרשיות להעולה רביעי דנעלם ממנו דברי הלבוש שם סעי' ד' דכתב שזה דקדוק ענית הדעת הוא רק יקראו במקום שמוסיפין על שבעה חצי הקרואים בפ' ראשונה וחצי השני בפרשה שניה אדרבא כשאין קורין רק ד' בראשונה הרי עושין השניי' עיקר שקוראין בה רוב הקרואים ע\"ש. וכן פסק בא\"ר כהלבוש." + ], + [ + "טעם. שאין מפסיקין בקללות שבתורת כהנים. משום דכתיב מוסר ה' בני אל תמאס ואל תקוץ בתוכחתו. א\"ר אחא אל תעשה התוכחה קוצים קוצים ואמר רבי יהושע דסכנין אני אמרתי עמו אנכי בצרה ואם כן אין דין שיברכוני בני על הצרות שלהם אלא יקרא אחד הכל ויתחיל בדבר אחר ויסיים בדבר אחר ואז יוכל לברך תחלה וסוף.*כתב הט\"ז סי' תכ\"ח סק\"ח אף דבזמן המשנה לא היו כל הקוראים מברכים אלא הפותח והחותם וכאן אמרה המשנה שלא יברכו בקללות הא אין מברכין כלל אלא הפותח והחותם. מ\"מ לא הי' קבוע וחיוב בזה הדרך שלא יברכו רק הפותח והחותם אלא שהי' כל הקוראים יכולים לסמוך על הפותח והחותם וא\"צ לברך כל אחד בפ\"ע אבל אם רוצים יכול כ\"א לברך בפ\"ע. ובמס' סופרים פ' י\"ב דגם בזמן התלמוד שהי' אחד מברך על התורה. עכ\"ז על התוכחה הי' מברכין בפ\"ע. ובישועות יעקב שם סק\"ב כתב בשם כנה\"ג שנוהגין במקומו לקרוא חכם העיר וקוראין לפניו הקללות. ונראה דזה כבודו שמראין שאינו חושש לקללות שקראו לפניו כי הוא אינו בכלל ואם לא תשמעו לי והוא לרוב ענותנותו אומר מוסר ה' בני אל תמאס ע\"ש ומהרי\"ל הקפיד על מי שעלה לתוכחה דדוקא השמש ששוכרין אותו לכך אין קפידא. ומ\"א שם סק\"ח כתב בשם צרור המור מ\"ב מסעות שפרשת ואלה מסעי אין להפסיק בהם שהיא כנגד שם מ\"ב ועי' ט\"ז סי' קל'ט סק\"ג: תוס' מגילה דף ל\"א ע\"ב בד\"ה אין:", + "קונטרס אחרון
אין קפידא. ובספר אגרא דפרקא אות רנ\"ט כתב ומנהג ישראל תורה היא מה שמקפידין שלא לעלות לתורה בקריאת התוכחות כי המקרא קורא לנוכח ואיתא בגמרא (שבועות דף ל\"ו) יככה אלקים וכן יככה וכו' יתיב רב כהנא קמי' דר\"י ויתיב וקאמר הא מתניתין כדתניא א\"ל כנ\"ה. היינו צוהו לכנות ולומר בלשון אחר שלא לומר לנוכח לחבירו לשון קללה אפי' דרך לימודו. וסיים ואני מקפיד בקריאתי התוכחות שלא יעמוד אדם נגדי או אצלי כיון שהוא דינא דגמרא ע\"ש:
ובמהרי\"ל כתב וז\"ל בתוכחות דבסדר בחקותי קרא ש\"צ יעמוד מי שירצה. וגער בו מהרי\"ל לקרוא אחד מיוחד ככל שאר הפרשיות דדוקא לתוכחות דבמשנה תורה קורין מי שירצה משום דאינהו נאמרו בלשון יחיד. וראיתי פעם אחת דעלה עני ואביון אחד לקרא באותן תוכחות דבמשנה תורה וא\"ל מהרי\"ל מה לך ולצערך הלא כבר בעוה\"ר נגעו בך התוכחות וכעס עליו שעלה. והיה מנהג במגנצ\"א שהיו מתנים עם שמש ביהכ\"נ כששוכרין אותו שאם לא ימצא שום עומד לקרא אל התוכחות שאז הוא יקרא בהן דמאחר שהוא מושכר לכך אין להקפיד כ\"כ ע\"ש:*כותב בספר ברית אברם (אמור) בשם הרב רמ\"א ז\"ל כי גם זה מה שמזכיר האבות בתוכחה הוא ג\"כ תוכחה ע\"כ. לפי שאינו דומה גודל אשמת החוטא אם הוא בן חוטא לאשמת חוטא בן צדיק שהי' לו ללמוד ולילך בדרכי אבותיו. של\"ה:
ובספר ארחות חיים סי' תכ\"ח אות ת' בהגהות כתב בשם שו\"ת הר הכרמל חאו\"ח סי' י\"ב בדבר עיר שהי' קשה למצוא מי שירצה לעלות בתוכחה עד שמבקשין ברצי כסף לאיש בזוי ואיכא בזיון התורה ובזיון הציבור יוכל הש\"צ לקרוא התוכחה בלא ברכה ויש להתחיל קצת פסוקים שלפניהם וגם יסיים בפרשה שלאחריה ע\"כ. ובשם שו\"ת שו\"מ מהד\"ת סי' מ\"ח כתב דגם כשמסיים העולה לפניו עד קוממיות יוכל העולה בתוכחה להתחיל פסוק אחד לפניו וליכא בזה חשש הנכנסים ויוצאים שהכל יודעים שהוא מפני התוכחה:
כתב בשו\"ת יוסף דעת סי' ט' אם קראו התוכחה בלא גברא והי' ראוי להיות חמישי לא נחשב למנין ויקראו אחר התוכחה איש אחד לחמישי:
ובספר מאור ושמש פ' ויקרא כתב שמעתי מהרב הקדוש רבינו מנחם מענדיל מרימנאב זצו\"קל שהמנהג הי' מקודם כשסיים הקורא לקרות פ' ויקרא שמסתיימת לאשמ\"ה ב\"ה היו הקהל עונין אחריו לאל אשר שבת מכל המעשים ביום השביעי שהוא ר\"ת לאשמ\"ה ב\"ה:
כתב בספר החיים סי' תכ\"ח מה שאין אנו נוהגין כמ\"ש המ\"א סק\"ח בשם כנה\"ג לקרוא ללוי פ' העגל בקול נמוך. לפי שבימיו הי' המנהג שהעולה הי' קורא בעצמו ואז כיון דקורין אותו ללוי והוא לא הי' בכלל מעשה העגל וא\"כ הוי נראה אם הי' מגביה קולו כמקנטר את ישראל וכגבהות כאלו כוונתו ששבטו לא עשו כן רק שאר ישראל לכך יש לקרוא בקול נמוך. אבל לדידן דאין העולה קורא בעצמו רק אחר קורא א\"כ מה בכך שהעולה הוי לוי כיון דהקורא הוי אחר אין בזה חשש קנטור כלל:" + ], + [ + "טעם. מה שנהגו למכור ששי בפני עצמו יש קצת סמך מהזוהר שלח לך עמוד שי\"ב. עי' מ\"א סימן רפ\"ב סק\"ט. [הנהגות חיובים עי' מ\"א ס\"ס רפ\"ב]:", + "קונטרס אחרון
ששי בפני עצמו. בספר בית אהרן מהרב הצדיק הקדוש מהור\"ר אהרן מקארלין זצוק\"ל כתב בשם הרב הצדיק הקדוש רש\"ק זצוק\"ל שצריכין דוקא לקרות ששי מי שהיא צדיק. ובש\"ע האריז\"ל כתב שלישי הוא גדול מכולם שהוא כנגד ת\"ת חוץ מן הששי שהוא כנגד היסוד המגולה והוא גדול מכולם ולכן רבי כרוספדאי לא הוה סליק אלא ששי וזה נזכר בזוהר ר' כרוספדאי דמימיו לא סליק אלא ששי דאיהי צדיק בו ירוץ צדיק ונשגב שביעי הוא קטן שבכולם כו' ע\"ש:
ועי' לבוש סי' קל\"ה סע\"י דבדורות הללו מחשבין האחרון חשוב מכולם מפני שמסיים הפרשה ולגדול שבציבור קוראין לאחרון ע\"ש:
ועוד דבימי הגמ' לא הי' מברך הברכה אחרונה רק האחרון או השביעי וע\"ל סעי' של\"ו וסעי' של\"ד בהשמטה.
ועי' פת\"ש יו\"ד סי' רמ\"ב הק\"א בשם שו\"ת רדב\"ז במי שעלה רבו שלישי לקרוא בתורה אינו רשאי התלמיד להיות הוא המשלים דאיכא זילותא לרבים ואפי' אם קראוהו לא יעלה ואין כאן בזיון התורה כיון דמשום כבוד רבו עביד הכי. ואם מה שקראו לרבו שלישי הי' לכבוד הרב כמו שירת הים או שהי' קורין השלישי עד אחר עשרת הדברות פשיטא דשרי. ואם רבו נתן לו רשות חייב לעלות ע\"כ:", + "הנהגות חיובים. להטיל גורל מי יאמר קדיש או מי יעלה לתורה שרי בשבת. מ\"א סי' שכ\"ב סק\"ט. ובענין הגורל כתב בס' ארחות חיים סי' שכ\"ב בשס ס' דברי גאונים שהביא דבר פלא שמצא בשו\"ת גאוני קדמאי דפוס ישן נושן שכ' באחים שחלקו עפ\"י גורל וז\"ל ובכ\"מ שיפול הגורל יטלנו ואין רשות לשום אדם מישראל לעבור על הגורל שאין הגורל אלא מפי שמים שנאמר ע\"פ הגורל תחלק הארץ. והעובר על הגורל כעובר על עשרת הדברות ע\"כ. ועי' בשו\"ת חו\"י סי' ס\"א שכתב שם שהגורל ידבק בו השגחה עליונה ע\"ש:
נוהגין לקרות למי שעתיד לצאת לדרך אחר שבת או שבא מן הדרך וכן נוהגין לחלוק כבוד לאורח נכבד לקרותו אבל אין דוחין שום חיוב. שערי אפרים:
ובשו\"ת מהר\"י מברונ\"א סי' ק\"פ כתב רגילים בריינו\"ס בימי הגדולים כל מי שקונה טלית חדש לקרותו לס\"ת לפרסם האיך זהירים בחיבוב המצוה:" + ], + [ + "טעם. דנהיגי עלמא למקרי אדם חשוב באחרונה. משום דבזמן המשנה לא בירך ברכה אחרונה אלא האחרון וגם הי' הגולל ס\"ת. תוי\"ט מגילה פרק ד': " + ], + [ + "טעם. שהחזן והקהל אומרים בקול רם חזק וכו' לכל המסיים ספר בתורה מהקוראים. כדאמרינן בבראשית רבה לא ימוש ספר התורה הזה מפיך מלמד שהי' ס\"ת בחיקו של יהושע. שאין אומרים הזה אלא למי שתופס החפץ בידו וכשסיים יהושע אמר לו הקב\"ה חזק ואמץ מכאן למסיים כל ספר וספר מחומשי התורה שאומרים לו חזק. אבודרהם:" + ], + [ + "עוד טעם. משום שהתורה נקראת תושיה שמתשת כוחו של אדם. ועוד דאמרינן פרק אין עומדין ד' דברים צריכין חיזוק ואלו הן תורה ומע\"ט וכו' שנאמר רק חזק בתורה ואמץ במע\"ט. פ\"ח סי' קל\"ט ס\"ק י\"א:" + ], + [ + "עוד טעם. שנוהגין לומר חזק בקול רם כשמסיים ספר בתורה. ע\"ד שאומרים אחר כל מס' הדרן עלך. כלומר השמר לך פן תשכח. או כמו שנוהגין לומר לחזן יישר כחך. כלומר גמרת מצותיך. יה\"ר שתזכה לעשות עוד מצות. ארחות חיים סימן קל\"ט. בשם שו\"ת מהר\"מ מינץ סימן פ\"ה:" + ], + [ + "טעם. שבשנת קביעות הש\"א פשוטה חקת בלק נפרדות ומטות ומסעי מחוברות. ולכאורה למה לא יהיו חקת ובלק מחוברות ומטו\"ת ומסע\"י נפרדות. לפי שיותר טוב שיקרא פ' פנחס בימי בין המצרים שבו מבואר חלוקת הארץ וכל המועדים והוא בשורה טובה לישראל בימים הללו שעתידין לירש הארץ והימים האלה יהיו לששון ולשמחה ולמועדים טובים. אגרא דפרקא אות רל\"ז. וע\"ל סעי' תש\"ל:" + ], + [ + "טעם. למה מפטירין בנביאים. לפי שגזרו על ישראל שלא יקראו בתורה וכנגד שבעה שהיו עולין לקרות בתורה ואין קורין פחות משלשה פסוקים עם כל אחד ואחד תקנו לקרות כ\"א פסוקים בנביאים ולא יפחות מהם ואם נשלם הענין בפחות מכ\"א כגון הפטרת שובה שהוא קטנה א\"צ לקרות יותר. ולכן נקראת הפטרה. לפי שהי' נפטרין בה מקריאת התורה. אבודרהם.*ותקנו למפטיר ז' ברכות דהיינו שתים מהם על קריאת התורה ואחת שלפני הפטרה אשר בחר בנביאים טובים וכו' ופותחת בברוך וחותמת בברוך. כי מברוך א\"י הבוחר בתורה הכל היא סיום הברכה הראשונ' וע\"כ אין לענות אמן אחר הנאמרים באמת כי הוא באמצע הברכה. וד' לאחרי' הר אשונ' פותחת בברוך וחותמת בברוך. ומה שמפסיקין כשמגיעין לכל דבריו אמת וצדק לא מפני שהוא סיום ברכה שלא תקנו אלא ז' ברכות ואם הי' זה סוף ברכה הוי להו ח'. אלא מפני שהי' נוהגין שם לומר דברי שבח וריצוי (כל העם הי' עומדין ואומרין. נאמן אתה הוא ה' אלהינו ונאמנין דבריך נאמן חי וקים שמך וזכרך תמיד ימלוך עלינו לעולם ועד. מסכת סופרים פי\"ג הלכה י'. ולא ידעתי מ\"ט הקלו בו ובטלוהו. יעב\"ץ) אע\"פ שאנו אין נוהגין כן בהפסקה מנהג אבותינו בידינו. לבוש סי' רפ\"ד סעי' א' ועי' ט\"ז שם ס\"ק א' דקודם שנתבטלה הגזיר' היו מברכין אנביאים ז' ברכות כמו אלו הי' קורין בתורה. ועי' שם עוד טעמים למה נקרא הפטרה:", + "קונטרס אחרון
מפטירין בנביאים. והפטרה אינו יוצא ידי חובה לשמוע אותה מן המפטיר אלא צריך לקרות מתוך הספר*ועי' פרמ\"ג סי' רפ\"ד סק\"ה שכתב דלכאורה כל שצריך עשרה צריכין לציית להקורא והם ישתקו דלהוי קריאה בציבור ומ\"מ כשקורין בלחש צייתי להקורא. ופי' שם א\"א סי' רפ\"ב סק\"ט: ש\"ע האריז\"ל. ובסידור יעב\"ץ כתב דהגדול שבצבור עולה למפטיר אע\"פ שכבר עלה וקרא פ\"א בשלישי או בששי אין בכך כלום. ועי' ט\"ה סעי' שכ\"ב בהשמטה:
ונוהגין שאין קטן מפטיר במרכבה ביום א' של שבועות. ולא בז' של פסח. ולא בשבת תשובה. עי' מ\"א סי' רפ\"ב ס\"ק י\"ב. וע\"ש ס\"ק י\"ד דה\"ה בשבת של חזון צריך לקרות להפטיר מי שיודע לקונן:
כתב הפ\"מ סי' תצ\"ד בשם א\"ר דראוי לומר הפטרת המרכבה דיום א' דשבועות בעמידה ע\"כ. ומשמע בשאר הפטרה רשאי לישב וצ\"ע.", + "וע\"כ אין לענות אמן. וכן אין לענות אמן אחר המעביר שינה עד שיחתום גומל חסדים. וכן אין לענות אמן אחר תיבות ובורא את הכל שבברכת יוצר אור. וכן אין לענות אמן אחר תיבות קונה שמים וארץ שבברכת מעין שבע בליל שבת קודש. לפי שאינו סיום ברכה ואין לענות אמן באמצע הברכה:" + ], + [ + "טעם. שהמפטיר בנביא צריך שיקרא בתורה תחלה שהרי לא נתקנה ההפטרה אלא כשלא קראו בתורה. מפני כבוד התורה. פי' אחר שחזר ההפטרה ליושנה והותר לקרות בתורה לא יהא כבוד התורה וכבוד הנביא שוה כלומר שאם יקרא המפטיר בנביא לבדו כמו הז' הקרואים בתורה לבדה הוי כבוד התורה וכבוד הנביא שוה. ולפי שאין המפטיר ממנין העולים שאינו קורא בתורה אלא מפני כבוד התורה ע\"כ מפסיקים בקדיש בין קריאתו לקריאת העולים. עי' לבוש סי' רפ\"ב סעי' ה' וט\"ז שם ס\"ק ב':" + ], + [ + "טעם. שאם חל ר\"ח להיות בשבת אין מסיימין בברכת הפטרה מקדש השבת וישראל וראשי חדשים. משום שאלמלא שבת אין נביא בר\"ח. ספר התניא סי' ל\"ה. וע\"ל סעי' תקפ\"ב:" + ], + [ + "טעם. שאם חל ר\"ח להיות בשבת מפטירין של ר\"ח ודוחי' הפטרה פרשת היום. לפי שראש חודש הוא לפרקים וכדי לעשות לו היכר. כמו כן בשבת וראש חודש וחנוכה לפי שחנוכה בא לפרקים תדחה הפטרת פ' היום ופרשת ראש חודש ומפטירים בחנוכה. ועוד שהרי המפטיר קורא בתורה בשל חנוכה וצריך שיפטיר מעין מה שקרא בתורה.*בספר קרבן שבת כתב בשם בעל כנסת הגדולה שכתב וז\"ל ואני נוהג בשבת שיש הפטורה מחודשת כגון הפטורה של שבת ר\"ח או שלפני ר\"ח או של חנוכה וד' פרשיות לחזור עם הפרשה הפטורה של שבוע. וביום השבת לקריא המחודשת עם המפטיר. ועי' רמ\"א סי' תכ\"ה סעי' ב' דאין דוחין ענייה סוערה משום מחר חודש: שם סי' ל\"ז:" + ], + [ + "טעם כשקורין שתי פרשיות ביחד מפטירין ההפטרה השייכה לאחרונה מלבד באחרי וקדושים מפטירין הלא כבני כושיים שהיא הפטרת אחרי מות. מפני שהוא כוללת כל הנזכר בשתי הפרשיות וגם שיגאלנו ממנה אחר ההקאה דבפרשת אחרי מות כתיב ולא תקיא הארץ אתכם כו' וכאן כתיב ביום ההוא אקים סוכת דוד הנופלת וגו'. לבוש סי' תצ\"ג סעי' ד'. וכתב שם וזה הטעם אפשר לטעם המנהגים. אבל נראה לי דטעות סופר הוא ולעולם מפטירין בשניי' משום דסליק מינה כו' (יע\"ש האיך נפל הטעות). ואם איישר חילי אבטל המנהג ולומר התשפוט גם בכפולין.*ועי' מטה משה אות תנ\"ד דכתב וז\"ל לעולם כשיש שני סדרות יחד מפטירין בשניי'. חוץ מאחרי מות וקדושים שמפטירין הלא כבני כושיים שהוא נרשם לאחרי מות. לפי שהתשפוט מיירי בתועבות ירושלים והואיל שיש באותו שבת שתי הפטרות. הגון הוא להניח ממה שיש בהו הזכרת תועבות ירושלם ולהפטיר באחרת מדאיתא במגילה ס\"פ הקורא עומד מעשה באדם א' שהי' קורא (פי' מפטיר) למעל' מר' אליעזר (פי' לפניו) בן אדם הודע את ירושלים תועבותיה וכ\"כ מפורש בירושלמי שהתחיל להפטיר לפניו כן. אמר לו עד שאתה בודק בתועבות ירושלים צא ובדוק בתועבות אמך. ובדקו אחריו ומצאו בו שמץ פסול ובירושלמי מפורש שנמצא ממזר. וא\"ת ואיך מפטירים כשהם מחולקים. וי\"ל אין הקפדה אלא כשיש אחרת עמה ושתיהם לפנינו שנפטיר בא' משתיהם נניח משל תועבות ירושלים לכבודה ונפטיר באחרת. אמנם בשאין אלא היא לבדה דמענין הסדר היא אין הקפדה ונפטיר בה ואין בכך כלום. וכן הוא במרדכי בפ' בני העיר כו' וכתבתי זאת לאפוקי דעת חכם א' כתב בספרו נדפס מחדש כי מנהג טעות הוא. ולבי אומר שאין לשבש ספרים חדשים גם ישנים [הערת המדפיס: ובספר שארית ישראל כתב בשם הרב הצדיק הקדוש מוהר\"ר מרדכי מטשארנאביל זצוק\"ל דאסור להגיה בספרים כי לכל טעות יש שורש כיון שבא באותיות בהספר ואפי' טעות דמוכח אסור למחוק כ\"א לכתוב מן הצד שזהו טעות הדפוס (כמ\"ש בשם הרמב\"ן יד המגיה בספרים תקצץ) וזהו טיעת עצי נשמה שע\"י הטעותין של הצדיק יש תיקון אפילו לעצי נשמה היינו אפי' אותם הנשמות שהם כעצים יבשים נשמה שהם שוממים ונעים ונדים ח\"ו הכל יש להם תיקון ויתהווה מטעות לשון נטיעה והכל ע\"י הצדיק ולכן צריך הצדיק האמת לומר כל הנוסחאות והגירסות שכתוב בהספר:] ומנהג ותיקים הוא וממנה לא תזוז עכ\"ל: ועי' מ\"א סי' תכ\"ח ס\"ק י'." + ], + [ + "טעם. שחייבו חז\"ל על כל אדם לקרות לעצמו בכל שבוע פרשת אותו שבוע שמו\"ת. כדי שיהא רגיל בתורה. לבוש סי' רפ\"ה סעיף א'. ודוקא פרשיות השבת ולא פרשיות יו\"ט אבל בארבע פרשיות שבאדר צריך להשלים שמו\"ת גם פרשיות הנקראת בהם (חוץ הסדרא דיומא) הגם שכבר השלים הפרשה בזמנה שמו\"ת (דברי חמודות אות מ\"ם בשם ת\"ה) ובזה יתכן לנו לשון לעולם ישלים אדם וכו' (מגיד תעלומה). ונהגו לומר אחר התרגום פסוק אחרון של הפרשה כדי לסיים בתורה. מ\"א סימן רפ\"ה ס\"ק א':", + "קונטרס אחרון
שיהא רגיל בתורה. ובספר קרבן שבת פ\"ה כתב בשם המטה משה וז\"ל שמעתי. הטעם. למה קוראים שנים מקרא וא' תרגום. מצד התורה שניתנה ג\"פ. פעם א' בהר סיני. ופעם ב' באוהל מועד. פעם ג' באר היטב. לכך השלישי תרגום נגד באר היטיב ע\"כ:", + "כדי לסיים בתורה. ובספר עבודת הקודש כתב שיחזור לקרותו ב' מקרא לבד ויקרא ההפטרה. ואם בשבת יקראו הפטרת שבת ור\"ח או מחר חודש הוא יקרא הפטרת הפרשה. ובסידור האריז\"ל כתב לקרות פ' וזאת הברכה שמו\"ת בערב שמחת תורה. ובשע\"ת סי' רפ\"ה סק\"ח כ' בשם האריז\"ל דיקראנה ביום הו\"ר:
ובספר ארחות חיים שם כתב בשם הרב הצדיק מוהר\"ר מאיר מסטאבניץ זצוק\"ל בעהמ\"ח סה\"ק אור לשמים עה\"ת שמי שקוצץ הצפרנים בע\"ש וגומר הפרשה שמו\"ת קודם חצות היום בע\"ש. אזי הוא מובטח לכל השבוע שלא יבוא לידו עבירות חמורות ר\"ל:
ועי' עטרת זקנים שם דצריך לקרות ב\"פ מקרא זולת מה ששומע מפי הש\"ץ. וכן כתב בשו\"ת מהר\"י מברונ\"א סי' ק\"ג משום דלא קיימא ביהכ\"נ רק לשמיעה ולא לקריאה. ומ\"א שם סק\"ח כ' דבדיעבד יצא. ועי' שע\"ת שם בשם מחזיק ברכה שאין לקרות שמו\"ת באשמורת יום הששי כי כתבו גורי האריז\"ל שאין לקרות תרגום בלילה ובספר לדוד אמת להגאון הקדוש מו\"ה חיד\"א זצוק\"ל סי' ח' דיש מי שכתב דלא יקרא תרגום בשבת:
ועיין הלק\"ט ח\"ב סי' ק\"ע שכתב המנוח בשם יפה תואר במד\"ר ר\"פ ויגש חילוק בין תרגום שהוא הלכה למשה מסיני לשאינו הלכה למשה. תרגום של תורה ושל נביאים הוא הלכה למשה מסיני. אבל תרגום של כתובים אינו הל\"מ אלא לפרש הענינים כפי הסברא. וכתובים לא תרגם יהונתן ב\"ע אלא רב יוסף. וכן עקילס הגר אינו אונקלוס ע\"ש:
ובספר הגהות מהרצ\"א להגאון הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל כתב על מה שכתוב בזוהר פנחס דף רנ\"ז ע\"א לית כל אלא צדיק דכתיב כי כל בשמים ובארץ ותרגם יונתן ב\"ע דאחיד בשמיא ובארעא ע\"כ. אין בידינו תרגומו על כתובים. ומן התימא הוא שהרי בתלמוד אמרו שלא הניחוהו מן השמים לתרגם כתובים. ועי' ליקוטים סעי' קפ\"א:" + ], + [ + "טעם. שנהגו לפסוק צדקה בעד המתים שכבר מתו מזמן רב כשמזכירין נשמות אע\"פ שאפשר שכבר קיבלו דינם. משום דכל ישראל ערבים החיים בעד החיים וביודעים ויש בידו למחות. אבל ברוצח ע\"מ כן פדאם קבלו עליהם שלא יהי' בזרעם שום רוצח שופך דמים ומש\"ה כתיב (דברים כ\"א) כפר לעמך ישראל אשר פדית כו' ובעוה\"ר דשכיחו מלבינים פני חבירו ברבים כאלו שופך דמים גורמים עון על יוצאי מצרים לכן ראוי לפייס וליתן צדקה ולהתפלל עליהם. פ\"מ סי' רפ\"ד ס\"ק ב' ועי' לבוש שם סעיף ז' ועי' ב\"י שם:", + "קונטרס אחרון
אשר פדית. בספר רבינו בחיי (שופטים) כתב וז\"ל כפר לעמך ישראל דרשו בפסיקתא אלו החיים שמתכפרין בממון החיים. ולמדנו מזה שההקדשות שנוהגין החיים להקדישם בעד המתים שיש בהם תועלת למתים וכ\"ש אם הבן מקדיש בעד אביו שהוא זכות לאביו. והוא הדין לאומר בשבילו קדיש או שום ברכה בביהכ\"נ בצבור:", + "ולהתפלל עליהם.*ובס\"ח סי' ק\"ע כתב מעשה בחסיד א' שהי' נודר בשביל נשמת קרוביו ואח\"כ הי' נודר הכל בסתם בשביל כל הנשמות. אמרו לו למה אתה עושה כן. אמר להם מפני שיש מהם שאני נהנה בזכותו ולא אהי' כפוי טובה כי בשבילם השם ייטיב לי: בספר נועם מגדים (חקת) פי' מה שאנו אומרים בנוסח התפלה דר\"ה אתה זוכר כו' ופוקד כל יצורי קדם. ע\"ד שכתבו כי המתים נידונין ג\"כ בר\"ה ויוה\"כ מי שיעלה למדריגה יותר גדולה או ברשעים בהקל עונשם. וזהו דנקט אצלם פוקד ע\"ד קפידה עיוני בעלמא משא\"כ החיים זוכר שנידונין ממש:" + ], + [ + "עוד טעם. כי גם לאחר מיתה יכולין הרוחות לחטוא ולהענש כענין רוח של נבות לכך נותנים צדקה בעד המתים. ואם הם זכאים אז יתפלל על הנותנים ועל אשר להם. סודי רזי וע\"ל סעי' תתרע\"א:", + "קונטרס אחרון
כענין רוח של נבות. בספר ראשית חכמה שער הקדושה פ' י\"ב כתב וז\"ל גרסי' במדרש רוחו של נבות היזרעאלי לא זכתה למחיצה עליונה אלא מפני שהרגו אחאב דם נקי ונדחה אח\"כ ממחיצת הקב\"ה מפני שהרהר לדבר כזבים שנאמר (מלכים א' כ\"ב) מי יפתה את אחאב ויעל ויפול ברמות וגו' ויצא הרוח ויאמר אני אפתנו וגו' ויאמר ה' צא. מאי רוח. זה רוחו של נבות. מאי צא. צא ממחיצתי. משום דובר שקרים לא יכון לנגד עיני:" + ], + [ + "טעם. שאומרים בשבת יקום פורקן ולא ביו\"ט. לפי שאין הרוחות בגיהנם פי' רוחות של רשעים במיתתן הם מזיקים כל תולדות קין שמתו נעשו נשמותיהן מזיקין וניתן להם רשות להזיק למחללי שבתות או אם היו עצבון בשבת או אפי' אינו מתעדן לכך רוח תחלואי רוחות בשבת ולכך סמך שיר של פגעים לשיר של יום השבת לכך אומר בשבת יקום פורקן ובריות גופא ולא ביו\"ט. ספר חסידים סי' תתש\"ע.", + "וטעם. שהוא בלשון ארמי. לפי שנתקן בבבל. אלי' רבה סי' רפ\"ד ס\"ק י\"א:" + ], + [ + "טעם שנוהגין שהש\"ץ מחזיק בידו הס\"ת ביום השבת כשאומר יקום פורקן. כיון שכוונת הש\"ץ אז להתפלל על לומדי תורה וע\"כ מחזיק הס\"ת בידו הוה כמו לולב בזמנו. ט\"ז סי' צ\"ו ס\"ק א':" + ], + [ + "טעם. שאומרים אב הרחמים בשבת שמברכין ר\"ח אייר ור\"ח סיון. לפי' שאז היו צרות קשות לאחינו בני ישראל וכמה קהלות קודש נחרבו בעוה\"ר בשנת תתנ\"ו לאלף ה'.*ובספר ערבי נחל פ' מסעי כתב בשם תשובת מוהר\"ם שקבלה איש מפי איש שהנהרג על כבוד הש\"י אינו מרגיש יסורין כלל ע\"כ. והטעם. כי בהיות אותו היוצא ליהרג מתלהב בחשק נמרץ שיהרג על קדושת שמו ית' הוא מעלה כל חושיו ועולה המעשה שלו בהתלהבות ההוא אל עולם המחשבה עד שמתלבש כולו במחשבה ואדרבה יש לו תענוג מאחר שהדבר ההוא שחשק תמיד נתקיים ויצא לפועל וכמאמר ר\"ע כל ימי הייתי מצטער כו' ע\"ש:
ובשם הרה\"ק מוהר\"ר שלמה מקרלין זללה\"ה שזה השיב הקב\"ה למ\"ה כך עלה במחשבה. היינו שכך עלה במחשבה של ר\"ע שהי' מצפה ומשתוקק לזה ועשיתי רצונו ואעפ\"כ הואיל סנגוריא של מ\"ה דגמירי דהרוגי מלכות נתחלף צורתם וכל היסורים נעשו לשרי הצבא שנתחלפו צורתם ע\"כ:
ובספר עמוד העבודה מהרב הקדוש מוהר\"ר ברוך מקאסוב זצוק\"ל דרוש המחשב' כתב וז\"ל והנה שמעתי שבדורינו העלילו הגוים דם שקר על איש קדוש אחד שנהרג על קידוש שמו ית' ותחבו בו עמוד של עץ מתחתיתו בפנימיות גופו בחוזק יד שנקבו כל בני מעיו ונתגלה ראש העמוד אצל אזנו וזה הי' סמוך לליל שבת וכל השבוע הזאת לא טעם כלום כי התענה כל הששה ימים וסמוך לקידוש הרגוהו וקודם מיתתו הי' מזמר שירות ותשבחות באהב' עזה ושאלוהו אם מרגיש איזה כאב והשיב שעד עתה לא הרגיש כ\"א עכשיו בעת ששאלוהו אם מרגיש או לא. וכל זה מרוב דביקות מחשבתו באהב' עזה ועצומה בבורא ית' ומרוב שמחתו בשעשועי נשמתו העתידה לבא לאחר שעה מועטת בג\"ע לכן לא הי' אז הרגשה לחושיו הגשמיות וסיבת פירוד והסתלקות חייו מגופו לא הי' ע\"י הריגה אלא הוא המית א\"ע ע\"י דבוק מחשבתו בו ית' ונשארה דבוקה שם וכסבורין הגוים שע\"י הריגה נפרדה נשמתו מגופו ע\"ש:
ועי' כל בו סי' ס\"ז בשם הר\"מ כשאדם גומר בדעתו לעשות תשובה ולקבל יסורים לקדש ה' ית' כל מה שעושין לו הן סקילה שריפה קבורה חיים הן תליה אינו כואב לו כלל ומביא ראי' מן המסורת הכוני בל חליתי הכוני פצעוני כלומר כשהם הכוני פצעוני לא הי' כואב לי הכוני בל חליתי. וגם ראי' מספר היכלות שר' חנינא בן תרדיון הי' במקום קיסר ו' חדשים והרג ב' אלפים דוכסים והגמונים לסוף ו' חדשים נלקח למעל' ושרפו אדם אחר כדמותו במקומו ותדע שכך הוא שאם הי' נוגע אפילו באבר קטן לאיש הי' צועק אפי' אם הי' בדעתו לעכב א\"ע מלצעוק לא הי' יכול ורבים מוסרין עצמן לשריפה על קדוש השם ואינם צועקים לא אוי ולא אבוי. והר\"ף ז\"ל כתב ואומר העולם שאם כיון שם המיוחד בתחיל' מובטח שיעמוד בנסיון ולא יכאב וזהו שאמרו ז\"ל כל מי שגמר בלבו לקדש את השם אינו טועם טעם יסורין עכ\"ל:
ובספר בינת משה מהרב הקדוש מוהר\"ר משה אליקים בריעה מ\"מ דק\"ק קאזיניץ זצוק\"ל כתב על פסוק (תהלים ס\"ז) יאר פניו אתנו סלה וז\"ל וידוע הגם שלפעמים בא ח\"ו איזה גזירה וצער על ישראל האמת הוא כי מאתו לא תצא הרעות וכל טוב גנוז בגיי' אלא שלעינינו נראה שהוא לא טוב אבל באמת הוא טוב לנו וכאשר סיפר לנו בימי מוח\"ז הה\"ק מוהר\"ר אלימלך זצוק\"ל שבימיו נגזרה גזירה קשה על ישראל ר\"ל והי' מתאמץ בתפל' בכל עוז לבטלה במסירת נפשו עד שנגלה אליו רבו הקדוש מו\"ה דוב בער זצ\"ל מ\"מ דק\"ק ראוונע ואמר לו לא אמרתי לכם התפללו בעדי כי כל הימים אשר אנכי חי אני מעכב כל הגזירות. וישאלהו הלא גדולים צדיקים כו' יותר מבחייהם מתפלל גם עתה בעדינו. ויענהו כל עוד היותי חי בעוה\"ז ולפי מראה עיני הבשר שלנו הי' נחשב לצער והייתי יכול לעכב אבל פה בעולם העליון אני רואה שהכל טובה וכי אעכב מלהטיב לישראל. נמצא יש טובות שהם בנסתר אבל יש טובות הנגלים לנו ולבנינו שגם בעיני בשר רואים שהכל טובות בחוש כמו נסי חנוכה ושארי הנסים ובקשתינו שיתן לנו טובות נגלים. ולכן חילה נעים זמירות ישראל שיאיר פנייתו אלינו בבחי' הרחמים הנקרא פנים. ואמר אתנו סלה ר\"ל רחמים כאלו שגם אתנו יהי' נחשבים לרחמים גמורים מעולם העליון הנקרא סלה: (ואפי' יש שם מילה או חתונה אומרים א\"ה פ\"מ סי' רפ\"ד ס\"ק ח'). מחצית השקל שם:", + "קונטרס אחרון
כל ימי הייתי מצטער. ואית גרסינן בגמרא אמרו לו תלמידיו רבינו ע\"כ ותו לא. ופי' בס' תשואות חן בשם דודו הרב רבי ליב פאליק ע\"פ מה שכתב האריז\"ל שהשם תכ\"ה משם ע\"ב הוא מסוגל להריגת השונא ובשם זה הכה משה את המצרי ולזה כאשר אמר משה לרשע למה תכ\"ה רעיך השיב לו הלהרגני אתה אומר כאשר הרגת את המצרי ע\"ש. והנה ר\"ע הי' מאריך באחד ואמרו לו תלמידיו ע\"כ ותו לא למה אתה מאריך באחד מוטב אמור עוד ואהבת את\" ה\" אלהיך\" ותכוון בסופי תיבות של את ה' אלהיך שם תכ\"ה ותהרוג בזה את השונא ותנצל והשיב להם כל ימי הייתי מצטער ע\"ז וגו':
ובספר מדרש אליהו דרוש ב' פי' בשם גדול א' הפסוק והוא באחד ומי ישיבנו ונפשו אותה ויעש עפ\"י מאמרם ז\"ל שכל ימיו של ר' עקיבא היה מתאוה למות באחד כמו שאמר לתלמידיו כל ימי הייתי מצטער על זה עכשיו שבא לידי לא אקיימנו באופן שיצתה נפשו באחד. ולזה אמר והוא באחד שרבי עקיבא נתאוה למות בא' ומי ישיבנו מלעשות כן מאחר שנפשו של ר\"ע רצה כך ויעשה לו הקב\"ה תאותו כי הוא רצון יראיו יעשה:
ובספר ברית אברם (נח) כתב עש\"ה ל\"ך תיב\"ת עצי גופר. ס\"ת למפרע שם תכ\"ה להרוג את המזיקין בשם שהרג משה את המצרי. וזש\"כ תיבת לך שנראה לכאורה כמיותר כיון דכתיב אח\"כ ובאת אל התיבה כו'. אלא כדי לרמז על שם הנ\"ל. מש\"ז אמר בלשון לך שג\"כ פירושו בשבילך שלא יהרגוך רשעים. וז\"ש התרגום ואגין ה' במימרי\"ה. דהיינו במה שאמר השם הנ\"ל.
ובספר אגרא דכלא (בראשית) כתב דהשם הקדוש כה\"ת סגולתו להנצל מכל אויב ואורב והוא חילוף שם שד\"י באותיות של אחריו ונרמז זה בתוך קללת הנחש ואיבה\" אשית\" בינך\" ס\"ת שם הקדוש הזה להינצל מכל המקטריגים והמזיקין מסטרא דנחש הקדמוני. והוא בס\"ת הפסוק כי לא עזבת\" דורשיך\" ה\" ובר\"ת \"כל \"הנשמה \"תהלל. והשם הזה מסוגל להריון ושלא תפיל אשה פרי בטנה ונרמז בס\"ת הנך\" הרה\" וילדת\" בן.
ובספר מגלה עמוקות פ' שמות כתב דכל המכוון בשם זה ניצל מאדם רע כל אותו היום. ולכן סדרו לי' בסוף סידורא דקדושה כי לא עזבת\" דורשיך\" ה\" ויבטחו בך יודעי שמך כי ע\"ז השם מדבר. והוא סוד הת\"ך ששלחה אסתר למרדכי שהוא צדיק שכל דברי המלכות נחתכין על פיו להמית אדם רע בליעל שהוא המן הצר הצורר את היהודים. וכן בזה הפסוק ויבטחו בך \"יודעי \"שמך \"כי ר\"ת יכ\"ש והוא סוד מופלא בריך רחמנא שבשני ענינים אלו הרג משה את המצרי ע\"ש:
ובספר דבש לפי מערכת מ' אות כ' כתב בשם ס' קב הישר דהרגו בשם יכ\"ש. והוא ס\"ת מי\" שמך\" לאיש\" וגם רבינו האריז\"ל יש מי שכתב משמו דהרגו בשם יכ\"ש ע\"ש. ובאות ה' כתב דמה שאמרו כמה זמני נתן עיניו בו ועשאו גל של עצמות אינו מסוג הורג בשם רק היו מכוונים איזה כונה להמשיך ניצוץ קדושה שיש ברשע אליו ונשאר גל של עצמות:
עוד כתב בספר תשואות חן (פקודי) וז\"ל איתא בכוונת האריז\"ל בסוד הקטורת שהסגולה לבטל מותנא הוא שם משה במילואי מ\"ם שי\"ן ה\"א בצירוף שם מע\"ב שמות מה\"ש שהוא גימט' האמת ומאותיות מות נעשה האמת ע\"כ:
ועפ\"י פי' בספר דגל מ\"א (פ' קרח) הפסוק וישב אהרן אל משה והמגפה נעצרה. דלכאורה קשה הא לא אמר לו כלום כששב אליו ואמאי הוא תולה בחזרת אהרן אל משה עצירת המגפה ורש\"י ז\"ל תירץ זה ע\"ש. רק הכוונה בדרך רמז כי ידוע דאיתא בכוונת לעצור המגפה ולבטלה ע\"י שם מה\"ש שהוא במילואו מספר מות ונמתק ע\"י אלופו ש\"ע ונעשה ואמת ע\"ש. והוא שמרמז וישב אהרן אל משה היינו זה השם עי\"ז והמגפה נעצרה:
ובספר עולת החדש כתב בשם האריז\"ל בכוונת ביקור חולים דהשם הזה סגולתו להיותו רופא חולים. וזה כוונת מאמרם ז\"ל הנכנס לבקר את החולה בשבת אומר \"שבת \"הוא \"מלזעוק ר\"ת למפרע מה\"ש השם הקדוש המסוגל לרפואה וזה ורפואה קרובה לבוא:", + "שנתחלף צורתם. ובספר מדרש אליהו כתב עפ\"י מה שכ' בעמק המלך שבשעה שהביאו לר\"ע לפני הקיסר להורגו אמר שם והניח לקיסר במקומו והוא ישב במקום הקיסר כדמותו וזה שהשיב הקב\"ה למשה כך עלה במחשבה. זה שאתה חושב שהורגים אותו. ג\"כ עלה במחשבה של בריות שהורגים אותו. אבל אינו כן שהקיסר נכנס במקומו והוא עולה לשמי מרומים:" + ], + [ + "טעם. למה אומרים אשרי בשבת אחר קריאת ס\"ת בקול רם יותר מבשאר ימים. משום ראשי תיבות שבו והם אלו אשרי אחר ששת ראשונים ימים. ישבי יום שביעי בחר יה. ביתיך ברכת יה תמלא יין כוס. עוד עופות ובשר דגים. יהללוך. ישלש הסעודות לבוש לבנים וחלף כסותך. סלה סליקא לעשות הבדלה. עי' לבוש סי' רפ\"ו שמצא כן בשם ר\"ת וכתב עליו דה\"ה ביו\"ט ויהיה ר\"ת ישבי יום שבתון בחר יה ע\"ש: ", + "קונטרס אחרון
יום שביעי בחר יה. במדרש ויקרא פכ\"ט כל השביעין חביבין לעולם. למעלן השביעי חביב. שמים ושמי השמים וכו' וערבות. וכתיב סולו לרוכב בערבות ביה שמו. בארצות שביעית חביבה זו ארץ ישראל. ז' שמות הן ארץ. אדמה וכו' ותבל. וכתיב והוא ישפוט תבל בצדק (ותבל היינו א\"י שהיא מתובלת מכל הארצות שכל הארצות מה שיש בזו אין בזו. אבל א\"י אינה חסרה כלום). בדורות שביעית חביב. אדם שת וכו' חנוך וכתיב ויתהלך חנוך את האלהים. באבות שביעי חביב. אברהם. יצחק. יעקב וכו' משה. וכתיב ומשה עלה אל האלהים. בבנים השביעי חביב שנאמר (ד\"ה א' ב') דוד השביעי. במלכים השביעי חביב. שאול וכו' אסא. וכתיב ויקרא אסא אל ה'. בשנים שביעי חביב שנאמר והשביעית תשמטנה ונטשתה. בשמיטים שביעי חביב. שנאמר וקדשתם את שנת החמישים. בימים שביעי חביב. שנא' ויברך אלהים את יום השביעי. בחדשים שביעי חביב. שנאמר בחודש השביעי בא' לחודש. וכתב בס' שפתי צדיקיס (בשלח) בשם הרב הצדיק הקדוש מאפטא זצוק\"ל. הטעם. שאוהב השי\"ת השביעית. מפני שהוא יתברך מחבב מלכותו שהיא מדה השביעית. וע\"ל בהשמטה לסעי' תרי\"ד:" + ], + [ + "טעם. כשעושין מי שבירך עבור החולה מזכירין אותו על שם אמו. הוא ע\"פ שהקשה בזוהר על הכתוב והושיעה לבן אמתך וכי לא הי' בן ישי למה לא הזכיר אביו. מכאן הוציא רשב\"י ע\"ה כי כשיבא האדם ליזכר אצל ב\"ד שלמעלה. יזכיר דבר שהוא ודאי יותר ולכך הזכיר אמו.*והנה במלא רחמים לב\"מ מזכירין על שם אביו ואם קבלה הוא נקבל. ובמעב\"י לא משמע כן.
ובספר אהבת שלום (וירא) כתב וז\"ל טוב להזכיר בשבת קודש בכל פעם השם שבת כי שבת הוא שמא דקב\"ה דהוא ושמו חד. וזהו כוונת אמרם ז\"ל הנכנס לחולה בשבת אומר שבת הוא מלזעוק ורפואה קרובה לבוא. פי' ע\"י זעקת השם שבת עי\"ז מעוררין הקדושת שבת קודש שהוא צרורא דלעילא דבי חיי כולא ועי\"ז רפואה קרוב' לבוא מאילנא דחיי:
ובספר מאור עינים כתב מה שאומרים שבת הוא מלזעוק ורפואה קרובה לבוא. ואין אומרים מלהתפלל לפי דלרפאות איזה דבר צריך לאסוף סממנים מכאן ומכאן ויש סמנים שצריך לאסוף ממדינות רחוקות. והנה שבת הוא עולם האחדות וכל העולמות מתעלים ולכן אינו צריך לאסוף סממנים מכאן ומכאן מפני שהוא עולם האחדות. נמצא כאן יש הכל כי שבת היא הגמר כמאמר ויכל אלהים ובהגמר כלול הכל. וזה שבת הוא מלזעוק לשון אסיפה. ר\"ל שאינו צריך לאסוף הסממנים כנ\"ל ולכן ורפואה קרובה לבוא שאינו צריך לאסוף ממדריגות רחוקות:
ועי' שע\"ת סי' רפ\"ח סי' י\"ג בשם שו\"ת נחלת שבעה שעשה מעשה לברך החולה בשבת בבהכ\"נ אעפ\"י שהחולה לא הי' שם בעיר רק בישוב שהי' רחוק מהלך שעה ויותר. ודלא כלקוטי מהרי\"ל שכתב שאין לברך כשאינו בעיר דשמא מת או הבריא ע\"ש. ובס' ארחות חיים סימן קי\"ט כתב בשם ס' מאורי אור דחולה שלא במקומו שיש חשש תפילת שוא ח\"ו נראה באינו מוטל על ערש דוי שרי תוך מהלך ים שאם מסוכן ח\"ו שכיח שישמע מעוברי אורח ובשכיב מרע ממש אפי' במקומו אסיר רק בידיעת שעה מועטת וראיתי מעשה וזכרתי הלכה: מעולפת ספירים יום עשירי אות כ\"ב:" + ], + [ + "טעם. מה שיסדו בתפלה שמתפללים על החולה ר\"ל שתשלח מהרה כו' רפואת הנפש ורפואת הגוף. מה מקום לתפלה רפואת הנפש. עפ\"י מה דאיתא (נדרים מ\"א) אין החולה עומד מחליו עד שמוחלין לו כל עונותיו שנאמר הסולח לכל עונכי הרופא לכל תחלואיכי. וזהו שמתפלל על רפואת הנפש דהיינו שימחול לו הקב\"ה עונותיו ואחר זה יוכל להיות רפואת הגוף.*ובספר תוי\"י (יתרו) כתב וז\"ל כ' הרמב\"ם בפ\"ב מהל' דעות כמו שיש חולי הגוף הטועמים מתוק למר כך יש חולי הנפש ע\"ש. א\"כ כמו בחולי הגוף כשלא אכל כמה ימים ונתקלקל האצטומכא גם חיך האוכל יטעם מתוק למר כך חולי הנפש כשלא למד כמה ימים חיך הלומד יטעם מתוק למר אח\"כ:
ובספר דברי תורה כתב בשם ס' הפלאה וז\"ל ודע שחולי הנפש כחולי הגוף. והנה דרך העולם שאדם ירא שלא יבוא לידי חולי. אבל בבוא החולי מי האיש שיירא ויפחד מהרפואה. אדרבה יוחיל ויצפה אל הרפוא' שתבוא. כך החטאים הם חולאת הנפש והיסורים הממרקים העונות הם הרפואה לנפש. ורפוא' בדוקה הוא. א\"כ איך יעלה על לב המשכיל שיירא מן הרפואות. היינו מן העונשים שבלי ספק הם מכפרים עונות והם טוב ומתוק מהשי\"ת רק צריך לירא ולפחד מן החולי. היינו מן החטאים. וזה מכונה בשם יראת חטא ע\"כ: אמרות טהורות. " + ], + [ + "טעם. ענין הנוסח בבקשת הרפואה. שישלח השי\"ת רפואה שלימה מן השמים מה שלא יאמר כן בשום בקשה אחרת. כי האדם נברא מד' יסודות. עפר. רוח. אש. מים. וסיבת החלאים ר\"ל יתהוה מפני שהיסודות לא ימשלו בשוה ואחד גבר על חבירו ואין שלום ביניהם. והנה בפסוק ויקרא אלקים לרקיע שמים. פירש\"י שמים. אש ומים. אף שהם מתנגדים זה לזה ערבן הקב\"ה ועשה שלום ביניהם וברא מהם שמים. וזה שאנו מבקשים רפואה שלימה היינו שיעשה שלום בין היסודות וכמו שעשה בשמים וזהו מן השמים. בוצינא דנהורא:*ובספר שפתי צדיקים פ' בראשית כתב בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקארעץ זצוק\"ל שבהתור' נרמז כל מיני רפואה שבעולם וסגולות כמו מעשה שאירע באדם אחר שיצא דם מחוטמו בלי הפסק ונתרבה החולה רח\"ל עד שהרופאים נלאו לבקש רפואות לזה ונתייאשו ממנו והי' החולה הזה מצוה מחמת מיתה וכל ב\"ב היו בוכים ונזדמן אחד וירא את הצרה הגדולה כי החולה נוטה למות וילך מהירות לבית היין ולקח מדה אחד יין טוב וחזק וצוה לחולה לשתותו בלי הפסק ותיכף בשתותו היין נתרפא ונפסק הדם וישתוממו הרופאים והללו את ה' אשר ברא על העולם מיני סגולות ורפואות וכשהרצו הדברים לפני הרב הצדיק וכו' מוהר\"ר פנחס מקארעץ זצוק\"ל הראה להם איך שהרפוא' זו נרמז בהתיר'. ודם ענבים סותו. סותה הוא לשון רפואה מלשון אסוותא בדרז\"ל בכמה מקומות: ", + "קונטרס אחרון
שיעשה שלום בין היסודות. בספר תולדות יצחק להרב הקדוש מוהר\"ר יצחק אייזיק ז\"ל ראב\"ד דק\"ק מונקאטש (בראשית) כתב שמעתי בשם הרב הקדוש מו\"ה אורי מסטרעליסק זצוקלה\"ה איך שפעם אחת נתנו לו קאווע לשתות ונתנו לו ג\"כ חתיכת צוקער למתק הקאווע. ולקח הצוקער והחזיקו בידו. ובידו השנית שתה הקאווע בלי צוקער. ואח\"כ פתח את ידו והראה להאנשים שאצלו את חתיכת הצוקער איך שהוא כחתיכת עפר בעלמא ואין בו שום מתיקת כלל והי' הדבר לפלא בעיניהם. ואמר להם שהסיב' לזה הוא. כי הנה כתיב אין שלום בעצמי מפני חטאתי. כי הטעם שיש פירוד וחילוק בין כחות הנפש באיברי האדם וחושיהם הוא מפאת חטא אדה\"ר אין ביניהם שלום. זה הוא הסיבה שאין יכולים לראות רק באבר העין. ולשמוע רק באבר האזן. וכמו כן בשארי החושים. אבל מי שמתקן כל החטאים עד שורש נפשו לגמרי בחטאו של אדה\"ר הנה נעשה שלום באיבריו ועצמותיו. ולזה הוציא כל המתיקות מן הצוקער אף שלא בא כלל לתוך פיו וזה מפורסם אצל אנשיו של הצדיק הנ\"ל:" + ], + [ + "טעם. שאומרים יהללו כשמחזירין הס\"ת למקומה. לפי שבברכת התורה משתחוים לכבוד התורה אומרים יהללו להודיעך שלא בשביל אלהות שבתורה הוא משתחוה ששכינתו שורה עליה ולא בשביל שגם הוא אלוה שהרי נשגב שמו לבדו. רוקח סי' שי\"ט ועי' מ\"א סי' קל\"ט ס\"ק ו' וע\"ל סעי' תת\"ז:" + ], + [ + "טעם. שאומרים בשבת שחרית בשעת חזרת ס\"ת מזמור הבו לה' בני אלים כו'. משום שנתקן על ס\"ת סמוך למוסף כי שבע דמוסף כנגד ז' קולות כו' אבל בחול או ביו\"ט וחש\"מ מנהג בורות הוא מי שאומר אותו. פ\"מ סי' רפ\"ד ס\"ק ב':" + ], + [ + "עוד טעם. שנוהגים לומר בהכנסת ס\"ת בשבת בשחרית מזמור כ\"ט. מצד שיש בו קולות דמתן תורה הקדושה וכולי עלמא מודים דבשבת ניתנה תורה הק'. אשל אברהם סימן קמ\"ט:" + ], + [ + "טעם. שבמוסף של שבת בתכנת שבת*בש\"ע האריז\"ל כ' שצ\"ל תקנת בק' ולא בכ'. נאמר בדרך תשר\"ק. כי בחול הכל בלבושים עד\"מ הא' מתלבש בב' והב' בג' וכן כל האותיות עד ת' ובשבת הוא דביקות העליון בלי הפסק אומרים בתשר\"ק דרך פשיטות הלבושים. ישמח משה פרשת נח בשם האלקי מוהר\"ר ישראל בעש\"ט זצוק\"ל:", + "קונטרס אחרון
שבמוסף של שבת. מי שטעה והתפלל מוסף של שבת במקום מוסף שבת ור\"ח נכון שיכוין עם הש\"ץ תיבה בתיבה. זכור לאברהם אות ת':" + ], + [ + "טעם. שאומרים בשבת בקדושת מוסף כבודו מלא עולם משרתיו שואלים זה לזה איה מקום כבודו כו' ולא בחול. לפי שבימי החול אין האור א\"ס ב\"ה שופט בעולם התחתון רק בצימצום גמור כמבואר בסה\"ק והמלאכים הקדושים כשאומרים קדושה הם עונים למעלה מתנשאים לעומת השרפים ואומרים ברוך כבוד ד' כו' אבל ביום השבת ק' אז יש עלי' לכל העולמות ונתרבה אור א\"ס ב\"ה להאיר גם בעולמות התחתונים כמ\"ש והשער הפונה מזרח סגור יהי' כל ששת ימי המעשה וביום השבת יפתח כו' ונתמלאו כל העולמות מאור א\"ס ב\"ה ולכן משרתיו שואלים זה לזה אי' מקום כבודו להעריצו. בשם הרב הק' מוהר\"צ מדדיטשוב זללה\"ה:", + "קונטרס אחרון
כבודו מלא עולם. עי' לבוש סי' תכ\"ג סעי' ג' שכתב הטעם שא\"א כבודו מלא עולם במוסף של ר\"ח. לפי שדרך להתפלל בר\"ח תפלת מוסף בבוקר קודם ג' שעות על היום ואין לומר עדיין כבודו מלא עולם. כי בשלשה שעות ראשונות הוא יושב ומתבודד ועוסק בתורה. ובשנייה הוא יושב ודן את כל העולם כדאי' פ\"ק דע\"א ושייך לומר כבודו מלא עולם. וזהו דוקא בשבתות וי\"ט שמתפללין המוספים אחר שלשה שעות על היום אומרים אותו אבל בר\"ח שמתפללין מוסף בבוקר קודם ג' שעות אין לומר אותו:
ובספר זאת זכרון כתב שמעתי מר\"ז שיחי' דמה שמלאכי השרת אומרים תמיד מלא כל הארץ כבודו. וחוזרים ואומרים אי' מקום כבודו וכי שקרו קודם ח\"ו. אלא דבאמת לית אתר פנוי מיני' ית' סובב כל עלמין וממלא כל עלמין ותחות כל עלמין ולעילא מכל עלמין ובכל אתר*בספר דברת שלמה מהרב הצדיק הקדוש מוהר\"ר שלמה לוצקיר זצוק\"ל מ\"מ דק\"ק סקאהל (וישב) כ' שמעתי ממורי זלה\"ה בא\"ס ב\"ה אין שום תנועה כי להיכן יתנועע: רק האמת שאין מושג כבודו ית' הגם שמצמצם אורו ית' שיהי' קיום להעולמות הוא בערך הנבראים. משא\"כ בעצמותו ית' אין שום שינוי כלל:
והנה במדריגה קטנה נראה שמרגישין ומבינים שכבודו מלא עולם כאשר הוא באמת. ובמדריגה יותר עליונה מבינים שאינו מושג אורו ית' כי משיג מעולמות עליונים יותר ושם הוא רוחנית יותר. והנה טוב להתנהג כאשר הוא במדריגה כן ישבח הבוב\"ה לפי הבנתו באותו עולם שהוא בו באותו זמן. הגם שאין זה שבת לפי עולם העליון. וכשהוא במדריגה יותר עליון ישבח כפי הבנתו שבת הבוב\"ה. ובאמת לפי כל שבח אין כערכו ית' ע\"כ מלאכי השרת משבחים מלא כל הארץ כבודו. ואומרים ברוך כבוד ה' ממקומו. פי' ממקום גילוי שכינתו ית'. ובשבת קודש וי\"ט בעליות העולמות יותר משיגים אור יותר אומרים אי\"ה מקום כבודו שמשיגים. הגם שמכה\"כ הוא נעלם וא\"א להשיג אורו. ובחול הגם שיודעים כבר שאי' מקום כבודו שנודע להם בשבתות אינם אומרים רק מה שמבינים לשבחו באותו זמן ע\"ש:
כתב בספר בני יששכר מה שאנו אומרים במוספין ואת מוסף יום השבת הזה נעשה ונקריב. ובר\"ח ואת מוסף יום ר\"ח הזה נעשה ונקריב. הנה תיבת הזה אינו מובן. והוא עפ\"י מש\"כ הרב הקדוש הרמ\"ע ז\"ל בעל ע\"מ שלעתיד לבוא ב\"ב נצטרך להקריב כל הקרבנות שחסרנו כל ימי גלותינו. דהיינו כשיגיע ר\"ח ניסן נצטרך להקריב כל הקרבנות המוספין של כל ראשי חדשים של ניסן של כל ימי הגלות. וכן בשבתות למשל בהגיע שבת פ' נשא נצטרך להקריב כל הקרבנות המוספין של כל ימי הגלות של שבתות האלו ע\"כ. ולפ\"ז ידוקדק היטב שבאמת נעשה ונקריב מוסף השבת הזה ור\"ח הזה ע\"ש:" + ], + [ + "טעם. דבשבת בשחרית אומרים ממקומך. ובמוסף ממקומו. לפי דבשחרית עדיין הם ג' שעות הראשונות שישב הקב\"ה על כסא כבודו וזן את כל העולם כולו מקרני ראמים ועד ביצי כנים ושייך לומר לשון נוכח. אבל במוסף כבר עמד מכסאו וישב עלכסא דין ודן כי סתם מוסף בשניות אנו מתפללים שיפנה מכסא דין לישב בכסא רחמים. ולכן ביום הכפורים שהוא דן את כל העולם כולו אומר בכל הד' תפלות ממקומו. מטה משה אות תתע\"ב ועי' לקמן סעי' תשנ\"ח:" + ], + [ + "עוד טעם. שאומרים בשבת במוסף ממקומו. לפי שכבר הרבו בשירות ותשבחות ואז הכסא כבוד עולה ונגבה. וכן ביו\"כ לפי שבו ביום מרבים בתפלה ותשבחות ע\"כ אומרים בכל ארבע תפלות ממקומו. שם:" + ], + [ + "טעם שאומרים במוסף שבת ויו\"ט שמע ישראל ואני ה' אלהיכם שהוא ראש וסוף של ק\"ש. לפי שבימי רב גזר יוזגדר מלך פרס שלא יקראו ק\"ש מה עשו חכמים שבאותו הדור תקנו להבליעו בין הקדושות רישא שמע ישראל וסיפא אני ה' אלהיכם ולמה תקנו לומר בהבלעה כך כדי שלא תשתכח ק\"ש מפי התינוקות ובקשו רחמים מן השמים ובא תנין בחצי היום ובלע יוזגדר מלך פרס בבית משכבו ובטלה הגזירה אמרו חכמים שבאותו הדור לא נבטל שלא לאומרה בקדושה כלל כדי שיתפרסם הנס לדורות אלא נקבע אותה בתפלת המוספין ובתפלת נעילה שאין שם ק\"ש כלל. ב\"י סי' תכ\"ג בשם הגאונים. ומה שלא תקנוהו בר\"ח. שאין שם כ\"כ עם כמו בשבת ויו\"ט וליכא פרסומי ניסא. לבוש שם סעי' ג':" + ], + [ + "טעם. מה שאנו אומרים אדיר אדירנו בכל יו\"ט ולא בשבת. משום דשבת מרמז נגד העולם האצילות וי\"ט נגד עולם הבריאה. ובעולם הבריאה הוא המרכבה עם הדגלים לזה אומרים אדיר נוטריקון \"אפרים \"דן \"יהודא \"ראובן שהן המה הדגלים.*אחר התפלה יאמר הש\"ץ השיר של אנעים זמירות במתון ואומרים אותו בחילוף, פסוק א' הש\"ץ ופסוק א' הציבור, אך נהגו שהצבור אומרים כ\"א בלחש הפסוק של הש\"ץ וכן להיפוך הש\"ץ אומר בלחש הפסוק שאומרים הצבור ושמעתי מהרב הצדיק הקדוש מבאביב זצ\"ל בשם זקינו הגאון הקדוש מצאנז זצוק\"ל שבאם לא התפלל בעצמו לפני התיבה לא הי' אומר הש\"ץ השיר אנעים זמירות מטעם שאומרים אותו במהירות ולא יוכלו הצבור לומר הפסוק שאומר הש\"ץ וכן להיפוך רק אם התפלל בעצמו הי' אומר כל השיר של אנעים זמירות כדי שכל הצבור יוכלו ג\"כ לומר כל השיר. וכן הוא הי' נוהג. ובס' קיצור של\"ה דלכך נקרא שיר היחוד שיר הכבוד. שיאמרו כמו שיר בנחת. ולכך הרבה חכמים בטלו מלומר שיר היחוד מאחר שהוא רבוי תוארים ושבחים ונרמזו בו סודות נפלאות: אוהב ישראל: " + ], + [ + "טעם. שקורין הקידוש של שחרית בשבת קידושא רבא. לפי שאינו עיקר כקידוש של לילה וזוטר שיעורי' כדקרינן לסומא סגי נהיר דלא הוי רק מדרבנן. רבינו נסים ערבי פסחים דף כ\"ד ע\"א.", + "עוד טעם. כמו דאמרינן צומא רבה. הושענא רבה וזהו חשיבתו שמקדש אפי' על השכר לאפוקי קידוש לילה שאינו מברך אלא על היין.*כתב בספר התניא סי' ט\"ו וז\"ל וכוס של קידוש היום מצאתי בשם רב עמרם גאון ז\"ל שצריך לברך לאחריו על הגפן (ונרא' דה\"ה אם אכל אחריו פת הבאה בכסנין שצריך לברך ג\"כ על המחיה). והחבר ר' צדקיה בר' אברהם הרופא ז\"ל כ' בס' שבולי הלקט שחיבר שאין לברך על הגפן בכוס של קידוש כלל. ועי' א\"ח סי' ער\"ב סעיף י' ומ\"א סי' רצ\"ט ס\"ק י\"א ועי' ט\"ז סי' קע\"ד סק\"ט ומ\"א שם ס\"ק י\"ד: א\"ר סי' ער\"ב בשם רש\"ל:", + "קונטרס אחרון
וזוטר שיעורי'. בספר אשל אברהם סי' ער\"ב כתב וז\"ל יש ללמד זכות על העושים קידוש על יין שרף בכלי קטן מכפי מ\"ש בצל\"ח ז\"ל סוף פסחים*ובספר ח\"א הלכתו פסח כלל קכ\"ח כתב וז\"ל מה שהמחירין אומרים שהביצה שלנו הם קטנים מביצים כו' וא\"כ כמו שהביצים נתקטנו כך האנשים נתקטנו ע\"ש. ובשו\"ת תשובה מאהבה ח\"ג סי' שכ\"ד העיד תלמידו שחזר בו רבו הצל\"ח: כי כמ\"ש הט\"ז ז\"ל בסי' ר\"י סק\"א שברכה אחרונה דיי\"ש הוא גם על שיעור קטן מצד שמעט ממנו נרגש הרבה. ואולי כן י\"ל גם בזה לגבי שיעור קידוש היום. ומ\"מ טוב ונכון ודאי לברך על כשיעור כמ\"ש בצל\"ח ז\"ל ולצרף שתיות מכמה אנשים בזה כי לא נתפרש קולא הנ\"ל ע\"ש. וע\"ל בהשמטה לסעי' קפ\"ה:
ובספר ארחות חיים סי' ער\"ב כתב בשם חותנו שראה בעיניו שהגאון הקדוש מוהר\"ר חיים אב\"ד דק\"ק סאנז זצוק\"ל נהג לקדש בשחרית על יי\"ש ולא שתה מהכוס רק מעט מזעיר ע\"ש. וכן שמעתי מאיש נאמן שאמר לו הרב החסיד מוה' אלי' שו\"ב מבעלז ז\"ל ששמע מהרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל שאם קידש על יי\"ש יום שבת בבוקר יוצא ידי קידוש אפילו אם טעם רק מעט:
ובשו\"ת מהרש\"ם סימן קע\"ה כתב וז\"ל העיד לפני ת\"ח זקן שהי' בעצמו במעמד בפני הגאון הקדוש אבד\"ק ראפשיטץ זצ\"ל שצוה לתלמידיו לקדש ביום על יי\"ש על צלוחית קטן כדרך שתייתו וא\"צ שיעור כוס והגם שהי' לפניו יין על השלחן אמר שמכבדהו ביי\"ש כדי להורות הלכה לתלמידים. וכן הועד לפני בשם הגאון החסיד אבד\"ק קאמינקא זצ\"ל שנהג כן תמיד והיינו עפ\"ד הט\"ז סי' ק\"צ ומשום שכך דרך שתייתו ושביעת גרונו. וכן הועד לפני בשם הרב הקדוש מלובלין זצ\"ל וכדאי הם לסמוך עליהם בקידוש היום ודוקא ביין ושכר בעי' שיעור כוס ע\"ש:
עוד כתב בספר ארחות חיים סי' רפ\"ט בהגהות בשם שו\"ת נחלת שבעה סי' ל\"ה דבקידוש שחרית יוצאים גם במה שאינו חמר מדינה כגון קוואס כמ\"ש בתשובת רש\"ל לענין ברהמ\"ז ומכ\"ש על יי\"ש ע\"ש. וע\"ש בהגהות עובר אורח סימן רצ\"ו בשם גאונים רבים דאם אין לו יין מותר להבדיל על כוס טייא מתוקה או קאפפע מתוקה כי כל שהוא עשוי לכיבוד לאורחים נקרא חמר מדינה ע\"ש. ובספר שארית ישראל כתב מעת הבעש\"ט ז\"ל המנהג שיהי' מי דבש חמר מדינה להורות על המתקת הדינין. וכעת כל המשקאות מרמזים על המתקת הדינין כי יי\"ש הוא ג\"כ ששורף כחות הדינין וגם כְבַש בל\"א מרמז על כבשם ללבושך. וזה הוא כעת חמר מדינה שאנו כעת בחומר ודינין וצריך להמתיקם ע\"ש:
ועי' עטרת זקנים סי' פ\"ט בשם מהרש\"ל דקודם מוסף מותר לשתות מים כי לא הגיע עדיין זמן קידוש:
כתב מ\"א סי' רפ\"ו סק\"א בשם הב\"ח מדינא שרי לאכול אפילו סעודה קודם תפלת מוסף אלא שהמנהג להחמיר וכל מאן דחלש ליביה וקשה עליה טובא להתפלל מוספין קודם אכילה יקדש ויאכל קודם מוסף ע\"ש. ובספר זכור לאברהם אות ק' כתב בשם א\"ר דבשעת הדחק שאין לו יין ופת רק פירות וחלש ליביה מותר לטעום קודם מוסף בלא קידוש דיש לסמוך בזה על הראב\"ד דמתיר לטעום קודם קידוש של יום. ובשם הרב ברכ\"י כתב הרוצה לטעום קודם מוסף יקדש מקודם ואם ירצה יקדש ויאכל כזית פת או פירות קודם מוסף ואחר מוסף יחזור ויקדש וליפוק י\"ח אליבא דכ\"ע ע\"ש:*ובספר עיקרי הד\"ט א\"ח סי' י\"ג כתב וז\"ל שהרב מהר\"א סג\"ל אחי טוב שלי בלכתו אתו יחד בין שחרית למוסף לפקוד לשלום את הרב הזקן מהרש\"א מהזקנים בעיר קסאלי ושתו הקאוו\"י ומיני מתיקה בלא קידוש ומאן דבעי להחמיר ולקדש אינו אלא הדיוטות כמו שאינו חייב לקדש כו' ופי' להרב גו\"ר כלל ג' סי' י\"ב בשם הראב\"ד דלא אמרינן דאין קידוש וכו' רק בשל לילה ולא בשל יום ע\"ש:
ובספר ארחות חיים סי' רפ\"ט כתב בשם ס' זכרון יהודה בהנהגות הגאון אמרי א\"ש דבר\"ה אם צריך לטעום קודם מוסף א\"צ לקדש דעדיין לא חל עליו חובת קידוש ע\"ש. וע\"ל בהשמטות לסעי' תשט\"ו בד\"ה ובספר ולסעיף תשצ\"ח בד\"ה ובענין:
כשמקדש בשחרית בשבת ואוכל פת הבאה בכסנין א\"צ לכסות הבאה בכסנין בשעת קידוש דלא שייך כאן הטעם שלא יראה הפת בשתו שהוא מוקדם בפסוק ארץ חטה ושעורה וגו'. משום דזה דוקא בפת שמחייבין לברך עליו ברכת המוציא. וגם דאפשר לקדש על הפת. אז צריך לכסות את הפת שלא יראה בשתו דשייך בו חיוב קדימה. אבל הפת שאין מברכין עליו ברכת המוציא וגם אין מקדשין עליו כגון לחמניות דקות או פת הבאה בכסנין לא שייך בו חיוב קדימה ושלא יראה הפת בשתו ע\"כ א\"צ לכסות הפת הב\"ב. ועי' לבוש סימן קנ\"ח סעי' א' דמה\"ט א\"צ נ\"י לפת הב\"ב. ועי' ט\"ז סי' רצ\"ט סק\"ח. וכן כתב בספר אשל אברהם סי' קפ\"ב. ועי' ט\"ה ח\"א סעי' קע\"ב:
ועי' בספר ברכי יוסף סימן רפ\"ט אות ב' בשם האריז\"ל דקידוש היום הי' אומר מיושב וכן נהגו רבנן קדישי בעיר הקודש ירושלים ת\"ו. והמקדש מעומד מ\"מ לא ישתה עד שישב משום דת\"ח לא יאכל ולא ישתה עד שישב. הגהות מנהגים:" + ], + [ + "עוד טעם. לפי שברכה זו גדול כוחה שהיא ראשונה לכל הברכות הסדורות על הכוס. כל בו סי' ל\"א:" + ], + [ + "עוד טעם. ע\"ד סגי נהור שלא יש שום קידוש רק בפה\"ג ואין בו דבר נוסף על ברכת הנהנין. דבש לפי בשם הה\"מ פכ\"ט דשבת. וע\"ל סעי' רצ\"ט בהשמטות:", + "קונטרס אחרון
בצלים ושומים. סעלאט גורקען וכן שאר מיני טיבולין שעושין מבצלים מותר למלחן שכיון שנותנים לתוכן מיד שמן או חומץ אינו דומה לעיבוד וצריך ליזהר לשפוך את השמן או את החומץ תיכף ומיד אחר המליחה. ש\"ע הרב סי' שכ\"א:
ובספר מעדני אשר דף כ\"א כתב מותר לחתוך הצנון דק דק ולמולחו ולשפוך עליו החומץ מיד טרם שיזיע. וה\"ה במליחת אוגערקין כשנותן עליו השמן יתן טרם שיזיע. ועי' ט\"ז סי' שכ\"א סק\"א ומ\"א שם סק\"ז:", + "בכל מיני תענוגים. בספר תוי\"י (משפטים) כתב בשם הרב המגיד מוהר\"מ לבאר קושית התוס' בש\"ס דביצה אמר. הקב\"ה לישראל לוו עלי ואני פורע. הא אמרי' עשה שבתך חול ואל תצטרך לבריות. כי לוו עלי יש לו ב' פירושים. א'. לשון הלואה. ב'. לשון חיבור וזה נמשך מזה. כי אם צריך ללות כדי לחבר ולדבק עצמו בו יתברך כדי לשמח הגוף והחומר שלא יעכב שמחת ודביקות בו ית'*בספר גאולת ישראל פי' מה שאומרים בזמירות שבענו והותרנו כדבר ה'. וקשה היכן ציוה השי\"ת שמחייבין להותיר מאכילת שבת אמנם האמת הוא כן כי הנה השביעה הוא מחיובי ענוגי שבת כי אם לא יהי' שבע אזי לא יהי' עונג שבת ואינו ניכר שהאדם שבע אלא כאשר ישאר מאכילתו וזהו שאמר שבענו והא ראי' שהותרנו ואז הוא מקיים עונג שבת כדבר ה' ובמדרש תנחומא (בראשית) כתב דכבוד שבת עדיף מאלף תענית: . אז אני פורע. משא\"כ אם רוצה ללות לענג א\"ע. אז עשה שבתך חול ואל תצטרך לבריות:
ובפרשת בהעלותך תירץ בשם הרב המגיד מבאר ע\"ה קושית התוס' כי יש מדריגות שונות בכל אדם לפי בחינתו והאמנתו ובטחונו בו ית' שאם הוא במדרגה זו של האמונה ובטחון ותופס דעה זו לענג שבת ויו\"ט בטענה זו שאמר הקב\"ה לוו עלי ואני פורע. והאדם המאמין בזה ובוטח בו ית' ללות ודאי השי\"ת פורע. ויש אדם שאינו במדריגת בטחון ואינו רוצה ללות מאחרים כשאין לו משלו באומרו הלא אמרז\"ל עשה שבתך חול וכו' אז אחר שתופס דיעה זו כך הוא האמת לפי בחינתו:
ובספר החיים סי' רמ\"ב פי' עפ\"ז משאחז\"ל לעולם לא זזה שכינה מישראל בשבת אפי' בשבת של חול ולפי הנ\"ל א\"ש דלא נימא דדוקא אם ישראל מענג השבת במאכל ומשתה אז השכינה שורה ע\"ד שאמרו במקום אחר אין השכינה שורה אלא מתוך שמחה כו' אבל לא כשאדם עושה שבתו חול לכך קמ\"ל שבאמת אחר כוונת הלב הן הן הדברים ואם האדם מכוין לבו לשמים ועושה שבתו חול כדי שלא יצטרך לבריות אז השכינה שורה ביניהם כאלו אכלו ושתו. וז\"ש שלעולם אין השכינה זזה מישראל אפי' בשבת של חול ע\"ד שחז\"ל עשה שבתך חול:", + "לא הי' בהמן. בספר תורת אמת מהרב הצדיק הקדוש מאפטא זצוק\"ל (עקב) כתב איתא במדרש פליאה ויענך בטורח הדרך וירעיבך מטעם דגים כו' דהנה איתא דבמן היו מרגישין כל הטעמים זולת טעם דגים לא הי' בו כו' ולכך אמרו זכרנו את הדגה כו' וע\"ש הטעם שלא הי' בו טעם דגים. ולפ\"ז י\"ל דמטעם זה אוכלים בשבת דגים. כדי להשלים עונג שבת בכל מיני טעמים שבעולם:", + "בכל מיני מטעמים. בספר בני יששכר מאמר ג' אות י' כתב על מה שכתב במ\"ר ר' אליעזר בשם ר' יוסי אמר מפני האסטנוסות ברכ\"ו במטעמים. פי' מי שהוא איסטניס ובימי החול אינו יכול לאכול מאכלים צוננים או חמין הטמונים מיום אתמול לשבת ובטבע איסטניסותו מזיקים לו מאכלים כאלה בחול. בשבת לא ידאג ע\"ז יאכלו ענוים וישבעו. הגם שמאכלים כאלה הטמונים מיום אתמול מזיקים לגוף בימות החול. כיון שהם נטמונים לשבת שורה בהם הברכה שיהיו מבוסמים. וטעמם כמעדני מלכים ערבים לנפש ולגוף. ומי שהוא מאמין לדברי חכמים יבחין זה ג\"כ בחוש הנראה לעין בכל איש הישראלי אפי' החלושי כח. משא\"כ המתפלספים אשר ערב לנפשם לחם שקר ואינם מאמינים לדברי חכמים. מאכל שבת להם כמו שער בנפשם. ועי' בבעל המאור שהאוכל למעדנים מאכלים הנהוגים בישראל להטמין לשבת יזכה לתחי' ע\"ש:
ובספר מטה משה סי' ת\"ע כתב בשם אבודרהם שמעתי כל מי שאינו אוכל בשבת חמין צריך לעשות בדיקה אם הוא מין. ואם מת יתעסקו בו עממין. ובשם הכלבו סי' ל\"א כ' דדוקא שאינו אוכלו מחמת שסובר שאיסור הוא בדבר לזה יש לדקדק עליו שמא הוא מין. אבל מי שאינו אוכלו מחמת שכאב לו אכילת חמין שקורין שאלנ\"ט והעונג שלו הוא לאכול צונן קרוב הוא בעיני דאסור לאכול חמין דהא מצער ליה במה שאוכל. מהרב הקדוש והטהור וכו' הרב מוהר\"ר אהרן הגדול זצוק\"ל מקארלין נמצא בספר בית אהרן:
יה אכסוף נועם שבת המתאמת ומייחדת בסגולתך. משוך נועם יראתך לעם מבקשי רצונך. קדשם בקדושת השבת המתאחדת בתורתך. פתח להם נועם ורצון לפתוח שערי רצונך. יה אכסוף וכו':
היה הוה שמור שומרי ומצפים שבת קדשך. כאיל תערוג על אפיקי מים נפשם תערוג. לקבל נועם שבת המתאחדת בשם קדשך. הצל מאחרי לפרוש מן השבת לבלתי תהי' סגור מהם ששה ימים המקבלים קדושה משבת קדשך: וטהר לבם באמת ובאמונה לעבדך. יה אכסוף וכו':
ויהיו רחמיך מתגוללים על עם קדשך. להשקות צמאי חסדך מנהר היוצא מעדן. לעטר את ישראל המפארים אותך על ידי שבת קדשך. כל ששה ימים להנחילם נחלת יעקב בחירך. יה אכסוף וכו':
השבת נועם הנשמות והשביעי עונג הרוחות ועדן הנפשות להתעדן באהבתך ויראתך. שבת קודש נפשי חולת אהבתך. שבת קודש נפשות ישראל בצל כנפיך. יחסיון ירויון מדשן ביתך. יה אכסוף וכו'.", + "מלא שבע רצון. בספר נועם מגדים (ראה) פי' משאחז\"ל בנזיר על פסוק וכפר עליו מאשר חטא על הנפש. דהחטא הוא שציער עצמו מן היין. לכאורה מה חטא הוא זה. ולא מצינו בתורה שיהי' חובה שתיית היין. אך הכוונה ע\"פ אמרם ז\"ל נשמה יתירה ניתנת לו לאדם בע\"ש כו' שבת וינפש כו' הרי שבמקרא נקראת תוספת קדושה דשבת נפש. וידוע כי כל מאכלי ומשקה ותענוגי שבת הם עונג לנפש הנוספת. והנה גודל יקר ורב שכר למענג שבת ידוע מדברי חז\"ל. והנה סתם נזירות ל' יום ושבתות קדושים בתוך ימי הנזירות. והנה כל דבר שהאדם משתוקק בשבת ותשאלהו נפשו אזי חיוב הוא לעשות. ובאם לאו חטא גדול הוא בידו ופגם לנפש הנוספת אשר תאוה ותשאל העונג. וזה הנזיר אסור ביין בשבת וזה שאמר וכפר עליו מאשר חטא על הנפש הכוונה על הנפש הידוע הנוספת בשבת:
והנה בפסוק (ויקרא י' ט') יין ושכר אל תשת אתה וכו' בתיבת אתה יש פסיק לפניו וכן לאחריו. ושמעתי מהרב הקדוש מוהר\"ר ארי' לייביש שליט\"א מבערזאן שפי' הפסיק בשם זקינו הרב הצדיק הקדוש מראפטשיץ זצוק\"ל יין ושכר אל תשת. אתה. היינו כשאתה לבדך תהי' בביתך ותרצה לשתות יין אז בא הכתוב לזרז אותך שלא תשתה. רק מתי תוכל לשתות יין. ובניך אתך. היינו כשתעשה שמחת נישיאין לבניך אז תוכל לשתות יין. וכן בבואכם אל אוהל מועד. היינו כשתעשו חנוכת הבית אז תוכל לשתות יין. ולא תמתו. היינו כשיקום מחליו ויעשה סעודת הודאה אז תוכל לשתות יין. חקת עולם לדורתיכם. חק זה מילה. כשתעשה ברית מילה אז תוכל לשתות יין. ולהבדיל בין הקודש ובין החול. היינו בקידוש וכן בהבדלה אז תוכל לשתות יין. ובין הטמא ובין הטהור. זה פורים. כי חייב אדם לבסומא בפוריא עד דלא ידע בין ארור המן שהוא טמא לברוך מרדכי שהיא טהור. ולהורות את בני ישראל את כל החוקים. היינו כשתעשה סיום הש\"ס או סיום מסכתא אז תוכל לשתות יין. אבל לא כשאתה תשב לבדך בביתך:", + "שהתורה אסרה עלי. ובשם הצדיק הגאון מו\"ה הירש חריף בעהמ\"ח טיב גיטין זלה\"ה דמה שחיוב לומר אפשי ואפשי ואבי שבשמים גזר עלי זה לא שייך לומר בריחוק עבירה של עריות כי שם אסור לומר אפשי ואפשי משום שגם ההרהור ומחשבה עבירה היא:
ובספר אבקת רוכל פי' בזה כוונת הפסוק (ויקרא י\"ח) איש איש אל כל שאר בשרו לא תקרבו לגלות ערוה אני ה'. היינו שלא תקרב מחשבה זאת בלבך לומר אפשי ואפשי ומתוקה ונעמה עבירה זאת. רק אבי שבשמים גזר עלי. חלילה לך להרהר כן וזהו לא תקרבו. ולא תחניפו את הארץ. מז\"ל כשופך דמים:
ופי' ג\"כ כוונת הפסוק (שמות י\"ט) לאמר השמרו לכם עלות בהר ונגוע בקצהו כל הנוגע בהר מות יומת. על דרך רמז. לאמר זה גילוי עריות. (עי' סנהדרין דף נ\"ו ע\"ב) ויצה\"ר נקרא הר (עי' מאחז\"ל סוכה) וזהו השמרו לכם עלות בהר של עבירות לאמר. ונגוע בקצהו. לומר אפשי ואפשי. משום כל הנוגע בהר בענין לאמר מות יומת. רשע נקרא מת:
והרמב\"ם מפרש דמה שאמר ר' אלעזר בן עזרי' (עי' רש\"י ויקרא סי' כ') לא יאמר אדם נפשי קצה בבשר חזיר אבל יאמר אפשי ואפשי ומה אעשה ואבי שבשמים גזר עלי. אבל במצות שכליות אסור לומר כן אפשי ואפשי להיות צר עין ולראות בעוני העני הזה למות ברעב ואפ\"ה אינו נותן לו. ורק עבור אבי שבשמים גזר עלי מש\"ה אני נותן לו. משום כשאומר כן מורה על רוע מזגו וגנות מדותיו. ואיך תעשה עצמך רשע ותאמר שאתה גרוע מתנין ובנות יענה:" + ], + [ + "טעם. על מנהג ישראל שנוהגין לאכול בשבת בצלים ושומים. כי הנה חייב אדם לענג את השבת קודש בכל מיני תענוגים שישנן בעולם וכמש\"ה וקראת לשבת עונג דהיינו שצריך לאכול את כל מיני מאכלים שישנן בעולם ואז הוי בכלל מענג את השבת בשלימות ולשתות את כל מיני משקאות טובות שישנן בעולם שלא ימצא עוד בעולם שום תענוג ושום הנאה שלא יהנה ממנו בשבת קודש רק שא\"א לקיים להשיג שיהי' לו כל מיני מאכלים ומשקאות שישנן ונמצאים בעולם עד גדר שלא ימצא עוד שום מאכל ומשקה שלא הי' לו אמנם האמת הוא שבתבשילי שבת שמכינים על שבת יש בהם טעם מן והנה המן הי' כולל כל הטעמים שבעולם ונמצא יוצא אדם ידי חובתו בתבשילי שבת על כל מיני מאכלים ומשקאות שישנן בעולם. והנה זאת ידוע שהמן הי' כולל כל הטעמים שבעולם רק טעם שומים ובצלים לא הי' בהמן כדי שלא יזיק למעוברת כידוע. וע\"כ צריך לאכול שומים ובצלים בשבת כדי להשלים עונג שבת בכל מיני טעמים שבעולם.*ובהיכל הברכה מהרב הצדיק הקדוש יצחק אייזיק מקאמארנא זצוק\"ל (פ' ראה) כתב וז\"ל ותדע ענין אחד אע\"פ שעיקר קיום ל\"ת לומר אפשי ברע ומה אעשה אבי שבשמים גזר עלי כ\"ז בשאר ל\"ת אבל בשבת לא יאמר ענין זה כמו כמה אני רוצה לעשן הלילקע ומה אעשה כי זה הוא חילול שבת. כי בשבת צריך להראות עונג וכבוד שבת שאיננו חסר לנפשו כלום מלא שבע רצון. אבל יאמר זה בימי חול כמה הייתי רוצה בשבת לעשן ולבשל ולעשות מלאכ' ומה אעשה וכו'. וכן בימי הפסח לא יאמר כמה נפשי משתוקק לאכול ולשתות חמץ ומה אעשה. כי חמץ לתא דע\"ז ולא ישמע על פיך כתיב ואסור להזכיר שם אלהים אחרים ואסור לחשוב בו כלל. אבל קודם הפסח יאמר כמה הייתי רוצה לאכול חמץ בפסח כי טוב ומבושם הוא ומה אעשה שאסור עלי ואבי שבשמים גזר עלי ע\"כ:
ובשם הרב הצדיק הקדוש מוהר\"ר צבי הכהן מרימנאב זצוק\"ל לעשות רצונך אלהי חפצתי וגו'. היינו למען לעשות רצונך הנני אומר חפצתי אפשי בבשר חזיר. אך מה אעשה ותורתך בתוך מעי. היינו מה אעשה שהתור' אסרה עלי.
ועד\"ז יש לפרש המדרש תנחומא (פ' שמיני) בפסוק זאת החי' אשר תאכלו זה שאמר דהע\"ה לעשות רצונך אלקי חפצתי ותורתך בתוך מעי. כי רצוני. וחפצי הוא לאכול את כל כמו בשר חזיר וכדומה. אבל מה אעשה ותורתך בתוך מעי שהתור' אסרה עלי: גאולת ישראל: ", + "קונטרס אחרון
משמעות כל הפוסקים. ומכל מקום יש להקל לערות הרוטב בכלי שלישי. דהיינו מן הקדירה שנתבשל בה לקערה ומן הקערה לקערה שניה ואח\"כ ליתן הפת לתוכו. פרמ\"ג שם במ\"ז סקט\"ו ובא\"א ס\"ק ל\"ה: " + ], + [ + "טעם. שנתפשט המנהג ישראל שאוכלים בש\"ק מאכל הנעשה מן הרגלים. כי זאת ידוע לנו אשר בזמן הגלות נאמר רגליה' יורדת מות כי שם שליטות החיצונים. אבל בזמן הגאולה יעלו אפי' בחי' הרגלים למעלה. ולזה אמרו ז\"ל ג\"כ הלשון תצפו לריגלא דמשיחא וזאת ידוע ג\"כ כי שבת הוא מעין עוה\"ב. ולכן אוכלים בש\"ק מאכל הנעשה מן הרגלים לרמז כי מחכים אנחנו שנזכה להעלות את בחי' הרגלים למעלה עד הראש ואז יאיר לנו השי\"ת באור עליון מבחי' אור הראשון שנגז*אסור ליתן פת לתוך המרק אפילו בכלי שני. ויש מתירין אפי' בכלי ראשון. ונהגו ליזהר לכתחל' שלא ליתן פת אפי' בכלי שני כל זמן שהיד סולדות בו. עיין או\"ח סי' שי\"ח סעיף ה' וכן משמעות כל הפוסקים:
ובענין שתיית קאווע וטע\"ה בשבת עיין שערי תשובה שם ס\"ק כ\"ח. בשם פמ\"א סימן פ\"ד אותם שמביאין בשבת מים רותחין בכ\"ר מבושלים עם טע\"ה ומערה מכ\"ר לתוך הקערות קטנות שיש בהם צוקר אין כאן משום בישול. כיון שהצוקר כבר נתבשל בבית האומן. ואין בישול אחר בישול בדבר יבש. אף שהצוקר נימוח יש לו דין יבש ומותר ליתן הצוקר אף בכ\"ר. וטוב לערות הקאווי בכוסות ואח\"כ לתת בו הצוקר ע\"ש:
ובספר ארחות חיים שם סעי' י' כתב לענין לערות מים שנתבשלו בהם עלים טייע שקורין סענצס לתוך מים רותחים בכלי ראשון אם לא נצטננו ודאי מותר. ואם נצטננו תליא במחלוקת דהסענצס בלא העלים גופא מצטמק ורע לו ע\"ש. ונכון שיתן מקודם המים רותחים או הקאווע מכ\"ר לתוך הכלי שרוצה לשתות ואח\"כ יתן שם החלב:
ומה שנותנין המים לתוך הסענצס. וכן מה שנותנין הטע\"ה והאקאווי לתוך הכלי שיש בו מעט חלב אין לאסור משום צובע. דאין צביעה באוכלים כמו שמותר ליתן כרכום לתבשיל אע\"ג שהתבשיל נצבע. כיון דנתינת הכרכום אינו משום הצבע אלא כדי שיתן בו טעם רק דהצבע ממילא בא. וכיון דאין אוכל בר צבועה לא מחמרינן. עי' או\"ח סי' ש\"כ סעי' י\"ט וח\"א כלל כ\"ד סעי' ה' ונשמת אדם שם. ובספר כרם שלמה הראה מקום לעיין מס' שבת דף ק\"מ מהא דנותנין ביצה במסננת לפי שאין עושין אותה אלא לגוון פירש\"י למראה שהחלמון יפה לגוון ולא החלבון ע\"ש: יד אהרן מהרב הצדיק הקדוש מהור\"ר אהרן ליב מנאדבורנא זצוק\"ל." + ], + [ + "עוד טעם. דידוע דשקר אין לו רגלים וקושטא קאי ואמת יש לו רגלים. ושבת הוא אמת. לכן אוכלים מאכל רגל בש\"ק להראות כי שבת הוא אמת ויש לו רגלים. בשם קדוש אחד: " + ], + [ + "טעם. שהרבה צדיקים נוהגין שבשעת שנותנים המאכל על השלחן אומרים זמירות או יצוו לא' לפתוח פיו בשירי זמרה. ע\"ד שאמז\"ל למה נקרא שמו לחם עוני שעונין עליו דברים הרבה. כי ע\"יז נתוסף קדושה על המצות. ומטעם זה המנהג בין החסידים שהחיטים שקצרו למצות מצוה תולין אותם בביהמ\"ד ומטעם זה אומרים אז ג\"כ הזמירות. כדי להרבות עליו הקדושה ויהי' מאכל דאסויתא. משכנות הרועים:" + ], + [ + "טעם. שנהגו לאכול מלייתא היא פשטידא או דייסא בשבת. דמשום שלא ירד המן בשבת לכך יש לעשות איזהו דבר לזכר. עי' רמ\"א סי' רמ\"ב ועי' תוס' פסחים דף ק' ע\"ב בד\"ה שאין:" + ], + [ + "עוד טעם. לפי דשבת בראשית הוא דוגמת שבת שלעתיד לבוא שהוא יום שכולו שבת וכן אנחנו עושין כמה דברים בשבת זה דוגמת שבת שלעתיד והיינו לאכול בשר ודגים נגד סעודת שור הבור וסעודת לויתן ומקדשין על היין נגד יין המשומר לע\"ל וכבר אמרו רז\"ל דלכך נקרא רקיע שחקים שבו שוחקים מן לצדיקים לע\"ל. ולכך יש לעשות זכר למן ההוא. כי לטעם זכר למן שהי' מונח בקופסא טל למעלה וטל למטה הא מן לא ירד בשבת. הגאון בעל תורת חיים:*כתב בס' תוספת שבת סי' ר\"צ סק\"א וז\"ל בסי' קל\"א ס\"ק י\"ד הביא המ\"א בשם מהרי\"ל דמנהג בני אוסטריך אין נוהגין לאכול קטניות ביום שאין נופלין על פניהם לפי שדומה לאבילות המתגלגל ע\"כ ורובא דעלמ' נוהגין לאכול בשבת קטניות שקורין ערביסי\"ן לקינוח וכבר עלה על דעתי לומר שהוא נגד מנהג בני איסטריך. אך ראיתי אח\"כ בכנה\"ג שכתב שנוהגין לאכול בשבת בשחרית ביצים מבושלים בקליפיהם שמטמינין אותם בתנור. והטעם מפני אבלו של משה רבינו ע\"ה שמת בשבת וכן ראיתי לקצת אנשים שעושים כן אבל הייתי סבור שעושים כן מפני עונג שבת אך עתה נתוודע לי טעמו של דבר. ומטעם זה אוכלים ג\"כ הקטניות בשבת ומנהגן של ישראל תורה היא ואין לפקפק עליהם ע\"ש: " + ], + [ + "טעם. שאומרים בשבת בבה\"מ רועינו זוננו אע\"ג דאסור לאדם לתבוע צרכיו בשבת. משום דטופס הברכות כך הוא. טור סי' קפ\"ח ועי' מ\"א סי' רפ\"ח ס\"ק י\"א דאינו אסור שאלת צרכיו אלא כשמבקש על חולי או פרנסה ודומה לו שיש צער לפניו ע\"ש:*בספר תולדות אהרן (שופטים) כתב וז\"ל צריך האדם לקדש א\"ע באכילה ושתי' ולא יכוין ח\"ו להנאתו ותאוותיו. וגם בברהמ\"ז יכוין כראוי לומר מלה במלה כדי שלא יגרום ח\"ו פירוד למעל'. והרב המגיד הקדוש והטהור מוהר\"ר דוב בער נבג\"מ הזהיר ע\"ז מאד לכוין בבהמ\"ז יותר מתפלה. כי תפלה דרבנן וברהמ\"ז דאוריית' וע\"ל סעיף קפ\"ג בהשמטה: ", + "קונטרס אחרון
לתבוע צרכיו בשבת. ומה שאומרים בנוסח בהמ\"ז בשבת שלא תהא צרה ויגון ואנחה ביום מנוחתינו. ויותר היה נכון להתפלל שלא תהא צרה ויגון לעולם. רק כמו שבאדם עיקר החיות תלוי בלב וכל האברים מקבלים חיות מן הלב. כן השבת הוא חיות הזמן כל ימי השבוע. וכמו שבאדם עיקר השמירה הוא על הלב כן אנו מתפללים בש\"ק שלא תהא צרה ויגון ביום מנוחתינו. וממילא יהיה כל טוב גם בימות השבוע המקבלים חיות מן השבת קודש כמו האברים מן הלב. צמח דוד להרב הצדיק הקדוש מוהר\"ר דוד מדינוב זצוק\"ל:" + ], + [ + "טעם. שאם חל יו\"ט או ר\"ח בשבת אין לדלג רצה והחליצנו ולהזכיר שבת ביעלה ויבא ובתפלה מדלגין תפלות השבת כלן ואומרים תפלות יו\"ט ומזכירין בהם השבת. מפני שרצה והחליצנו הוא בקשת הגאולה כנגד השבת שאם ישמרהו ישראל כראוי יהי נגאלין ונשמטין מן הגלות. אבודרהם:" + ], + [ + "טעם. שתקנו בנוסח רצה דשבת לנוח בו באהבה. הוא משום דכל התורה לא קבלו ברצון כי אם ע\"י כפיי' אבל שבת במרה נצטוו קודם הכפיי' והיינו באהבה. רבי מרדכי יפה סי' קפ\"ח סעי' ו':" + ], + [ + "טעם. שאומרים בשבת ויו\"ט ור\"ח בבהמ\"ז מגדול בחול\"ם ובחול מגדיל בחיר\"ק. מפני שהשבת הוא מלך גדול כנגד החול ומגדול הוא מלא בוא\"ו וחול\"ם בוא\"ו הוא מלך גדול ומגדל הוא חסר יו\"ד וחיר\"ק בלא יו\"ד הוא מלך קטן. ועוד מגדל הוא בתהלים ועדיין לא הי' מלך ומגדול הוא בנביאים וכבר הי' דוד מלך.*ועי' מ\"א סי' ת\"צ ס\"ק א' דבחוה\"מ אין לומר בבהמ\"ז הרחמן הוא ינחילנו ליום שכולו טוב ומיהו מגדול יראה דאומר בחה\"מ דלא גרע מר\"ח ועל מה שכתב המ\"א סימן תק\"ע ס\"ק ה' אבל חה\"מ מיקרי יו\"ט כתב הפ\"מ שם משום דכאן מיירי לענין נדרים ובנדרים הולכין אחר לשון ב\"א ובלשון ב\"א מיקרי חוה\"מ יו\"ט ע\"ש. ועי' נועם מגדים דבראש השנה אין אומרים הרחמן הוא ינחילנו ליום שכולו טוב די\"א דמותר להתענות כולו. ועוד דבר\"ה כתב המחבר סי' תקפ\"ב סעיף ח' שא\"א בר\"ה מועדים בתפלה. ובסוכות יאמר כשחל בשבת הרחמן לכולו שבת. הרחמן ליום שכולו טוב. הרחמן יקום סוכת דוד כו' כי תדיר קודם. פ\"מ סי' ת\"צ סק\"א:
כתב בספר התניא סי' ט\"ז האומר ליום שכולו שבת ומנוחה לחיי העולמים אינו אלא טועה. אלא זה עיקר הלשון שהוא מנוחה לחי העולמים שהוא מנוחה לרבונו של עולם שעתיד לשבות שאותו יום. ויום האמור כאן מזמור שיר ליום השבת הוא אלף שנים. שנאמר כי אלף שנים בעיניך. וזהו יום שביעי שהוא מנוחה לחי העולמים. ועל אותו היום אמר דוד שירה. ולכך אנו אומרים אותו בשבת. על שם שהקב\"ה עתיד לשבות באותו עולם ולנוח בו כבשבת ע\"ש: אבודרהם:", + "קונטרס אחרון
בלשון ב\"א מיקרי חוה\"מ יו\"ט. ועי' אמרי שמואל על ספר מעשה רב סי' קע\"ד שכתב עי' מוע\"ק דף י\"ד דנין ד\"נ כו' ופריך והא קא מימנעו משמחת יו\"ט הלא נראה דחז\"ל קראו חוה\"מ יו\"ט ממש ע\"ש:
ובספר סדור המנהגים בזכרון אשר כתב איתא במשנה (סוכה ל\"ח) מי שבא בדרך ולא הי' בידו לולב וכו' ומסיק בגמרא דמיירי ביו\"ט שני דאי ס\"ד ביו\"ט ראשון מי שרי לילך ממקום רחוק ע\"ש. הנה מש\"כ ביו\"ט שני היינו בחוה\"מ. א\"כ חזינן דבל' הגמרא מיקרי חוה\"מ יו\"ט. ועי' פרמ\"ג סי' תרל\"ט סק\"א בשם א\"ר דחוה\"מ מיקרי יו\"ט:", + "ולנוח בו כבשבת. וראיתי בכתבי הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל (פנחס) שכתב בשם המגיד זללה\"ה שאמר בשם מו\"ר ר' דוב נ\"ע הרחמן הוא ינחילנו ליום שכולו שבת ואז ומנוחה לחי העולמים. שעכשיו אין להקב\"ה מנוחה ע\"י צערן של ישראל. ולעתיד במהרה יהי' נמשך רק טובות וישועות להעולם וממילא יהיה להקב\"ה מנוחה:" + ], + [ + "טעם. שאומרים סדר קדושה שבת במנחה ולא בשחרית. כי סדר קדושה. בכל יום לשמור מדין גיהנם לכך הניח למנחה כדי לצנן אש של גיהנם ודחו סדר קדושה בהשכמה מפני ריבוי תפלות. רוקח סי' שס\"ב ועי' א\"ר סי' רצ\"ב ס\"ק א'. ובספר המנהיג כתב מ\"ש במנחה שבת ולא בשאר מנחת לפי שסדר קדושה מגאולה מדבר ובזכות שבת הן נגאלין ע\"כ. ועי' לעיל סעי' קמ\"ב:" + ], + [ + "עוד טעם. מפני טורח הציבור שלא יכבד על הזקנים והעוברות והמניקות אם יאחרו כל כך בבית הכנסת ויצומו עד אחר אמרם כל הסדר. כל בו:" + ], + [ + "עוד טעם. שאומרים סדר קדושה שבת במנחה ולא בשחרית מפני שמן המנחה ולמעלה מתעוררת מדת הדין ובקדושה זו מתעוררים הרחמים ובתפלת שחרית אין צריך לאומרו כי מדת הרחמים שולטת. ובימות החול אומרים אותה בשחרית. מפני שבחול ימי הרעה שולטים ואחר שחרב ביהמ\"ק אין לך יום שאין קללתו מרובה משל חבירו כי בזכות העבודה הי' העולם מתברך. ועתה נצטרך לומר זה לבסם העולם קצת כדאמר בשלהי סוטה אמאי קאי עלמא אסדרי דקדושה ואיהא שמיא רבא דאגדתא. סידר של\"ה:" + ], + [ + "טעם. שאומרים בשבת במנחה ואני תפלתי. לפי שישראל אומרים לפני הקב\"ה אע\"פ ששתינו אנו מתפללים לא כשאר אומות. טור סי' רצ\"ב וביום הכיפורים אין אומרים אותו לפי שמתענין. שם סי' תרכ\"ב: " + ], + [ + "עוד טעם. לפי שצרה אחרונה שלא נהיתה כמוה תהי' ט' חדשים והיום האחרון הוא יהי' בשבת ותכבד הצרה מכל שלפניו עד עת מנחה יהי' לענין ויבא הגואל. ספר התניא סי' י\"ט:" + ], + [ + "עוד טעם. שאנו אומרים במנחה בשבת ואני תפלתי לך ה' עת רצון כו' ואז נקרא רעווא דרעווין. משום שאז עלה במחשבה לפניו להבראות כי התחלת הבריאה הי' ויהי ערב ויהי בוקר יום א' והרצון העליון שקודם הבריאה הי' בשבת שקודם יום א' שהתחיל הבריאה ואז עלה במחשבה לפניו לברוא בחסדו וטובו להטיב לנבראיו. ולכן בכל שבת במנחה מתעורר כביכול זה הרצון הקדום. ולזה אנו מתפללין עת רצון שיתגלה הרצון שהי' להיטב לברואיו בעת הזאת שעת מנחה.*בספר יוש\"ה שער ח' כתב בשם אבודרהם לומר אותו שני פעמים היינו פעם א' יאמר עם הציבור ופעם ב' יאמר כשפותחין הארון להוצאת ס\"ת: זרע קודש פ' חקת בשם הרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מרימנאב זצוק\"ל:" + ], + [ + "טעם. שמתעטף בציצית קודם שיאמר ואני תפלתי. כי בציצית יש בחי' תפלה כענין שנאמר תפל\"ה לעני כי יעטוף. בני יששכר חדשי כסלו טבת מאמר ג' סי' מ\"ו. ואין מכסים הפנים בטלית. לרמוז כי אז מתגלה מצח דעתיק וגם אנו מגלים מצח שלנו. יעב\"ץ בשם כאר\"י:" + ], + [ + "טעם. שאין אומרים במנחה של יו\"ט ואני תפלתי. כיון דאין קורין בתורת מ\"א סי' רצ\"ב. וכשחל בשבת אומרים ואני תפלתי. פ\"מ שם סק\"א:", + "קונטרס אחרון
ואני תפלתי. ואם אין שם ס\"ת יאמר אחר אשרי ובא לציון ואני תפלתי ואח\"כ יאמר ח\"ק ויתחילו להתפלל ש\"ע. ואם יש שם חומש יאמר קדיש. ואני תפלתי. ואח\"כ יקראו הפרשה בחומש בלא ברכה ואח\"כ יאמר ח\"ק לפני ש\"ע. שערי אפרים שער י' ע\"ש:" + ], + [ + "עוד טעם. משום דשכיחה שכרות א\"כ האיך נשבח בעצמנו ואני תפלתי. יעב\"ץ:" + ], + [ + "טעם. שקורין בתורה במנחה בשבת. משום יושבי קרנות פי' רש\"י יושבי חניות כל ימות החול עוסקין בסחורה ואין קורין בשני ובחמישי תיקן בגינייהו קריאה יתירה והוא מעשרה תקנות שתיקן עזרא. בבא קמא דף פ\"ב ע\"א:" + ], + [ + "טעם. שאין הש\"ץ רגיל לומר קדיש במנחה בשבת אחר קריאת ספר תורה וכן במנחה בתענית. מפני שאין אומרים קדיש אא\"כ אומר שום דבר בתחלה שכך נהגו לומר במנחה בכל יום בתחלה אשרי ואח\"כ עומד הש\"ץ ואומר קדיש קודם תפלה וכאן יאמר קדיש על חנם כיון שכבר אמר אשרי קודם קריאת ספר תורה לכך נהגו שלא לומר קדיש אחר קריאת ס\"ת בתיבה עד שיחזור התורה ויעמוד ויאמר קדיש ויתפללו הצבור אבל בשבת בשחרית וכן בימים טובים ובראשי חדשים ובתענית בשחרית כיון שאומר אשרי בתיבה לאחר שנכרך ס\"ת אומר קדיש אחר קריאת ס\"ת לאלתר וקדיש שחוזר ואומר קודם לתפלה אחר שהחזיר ס\"ת אומרו על אשרי שהוא תפלה אחרת. ויש מקומות שנהגו לומר במנחה בשבת אחר קריאת ס\"ת מזמור שיר ליום השבת ולפי זה הי' יכול לומר קדיש אחר קריאת ס\"ת והקדיש האחר הי' בא על המזמור. אבודרהם. (ואנו אומרים המזמור אודה ה' בכל לבב). ואולי משום טורח הצבור נגעו בה. יעב\"ץ ועי' פ\"מ סי' נ\"ה סק\"א וע\"ל סעי' נ\"ה:" + ], + [ + "טעם. שאין מתפללין בשבת אלא שבע ברכות. לפי שאסור לו לאדם לבקש צרכיו בשבת ובתפלת י\"ב ברכות יש דברים שאדם מיצר עליהן אם צריך להם ובא למעט בעונג שבת. ספר התניא סי' י\"ט:" + ], + [ + "טעם. שא\"א ישמחו במלכותך. בתפלת מנחה. מחמת היות עת פטירת הצדיקים ערבה שמחה. ואומר ג\"פ צדקתך שהם צ\"ה על פטירת ג' צדיקים משה יוסף דוד ע\"ה. יעב\"ץ:", + "קונטרס אחרון
ואומר ג\"פ צדקתך. בסידור לב שמח כתב. הטעם. שהאשכנזים מהפכים הסדר ואומרים צדקתך צדק לעולם ותורתך אמת קי\"ט. וצדקתך אלהים עד מרום כו' קפיטל ע\"א. צדקתך כהררי אל כו' במזמור ל\"ו. ואנחנו ספרדיים אומרים כסדר. כי האשכנזים בדעתם זמן מנח' עת רצון יש הארה מלמעלה למטה ולכך אומרים תחלה צדקתך צדק לעולם ותורתך אמת. ואח\"כ וצדקת\"ך אלהי\"ם. כו' ואח\"כ צדקתך כהררי אל אדם ובהמה תושיע ד'. אבל הספרדיים סוברים בעת רצון מוטב שיהא יותר התקשרות מלמטה למעלה ולכך אומרים תחלה צדקתך כהררי אל כו' תושיע ד'. ואח\"כ וצדקתך אלהים. ואח\"כ צדקתך כו' ותורתך אמ\"ת כפי הפסוק ד' אלהים אמת. ובאמת שניהם כאחד טובים שע\"י מלמטה למעלה יש הארה מלמעלה למטה באין גבול ושיעור:
ובשו\"ת מהר\"י מברונ\"א סי' ק\"ן כתב שאלה היכי משכחת ט' שבתות באחד אומרים צדקתך ובשני אין אומרים צדקתך. והשיב כשחל ר\"ח שבט בשבת וט\"ו בשבת: " + ], + [ + "עוד טעם. שאומרים צדקתך. שהוא כמו צידוק הדין על פושעים שעתידין לחזור לדינם אחר השלמת הסדר מצדיקין את הדין על דינם החוזר כדאמרינן בב\"ר מלאך הממונה על הרוחות מכריז בע\"ש ואומר צאו פושעים מגיהנם ונוחו כדרך שישראל שובתין ובמוצאי שבת מכריז ואומר חזרו פושעים לגיהנם שכבר השלימו ישראל את סדריהם וכל זמן שלא התפללו מנחה אינם דואגים ואומרים עדיין לא פנה השמש אבל כיון שהתפללו מנחה והוא ערב דואגים על הלילה הבאה שעתידין לחזור לדינם ולפיכך מצדיקין את הדין במנחה. כי לפי הטעם כי הוא צידוק הדין על שמת משה רבינו ע\"ה בשבת במנחה קשה הא כתיב בן מאה ועשרים שנה אנכי היום ודרשינן היום מלאו ימי ושנותי. ואמרינן בו ביום כתב י\"ג תורות ואם הי' בשבת האיך כתב.*ועי' א\"ר סי' רצ\"ב ס\"ק ט\"ו שכתב וז\"ל ולי נראה ע\"פ מ\"ש בס\"ח סי' תתמ\"ז באותה שעה שנגזר על האדם למות באותו לילה או באותו יום חושך עליו מזלו עיניו ופיו סתומות כאלו מת והכרוז יוצא פלוני מת ולכך כתיב וימת משה ע\"כ. א\"כ אפשר דהגזירה היתה במנחה בשבת ע\"ש: אבודרהם. ועי' תוס' מנחות דף ל' ע\"א בד\"ה מכאן. ועוד הא בשבעה באדר מת משה וא\"כ הי' ר\"ח אדר ביום א' ור\"ח ניסן ביום ב' וזה א\"א דלא \"ב\"ד\"ו פסח. קני המנורה סי' רצ\"ב ס\"ק ב':", + "קונטרס אחרון
בו ביום כתב י\"ג תורות. בספר דעת זקנים (וילך) כתב בשם מדרש באותו יום של שבעה באדר קודם פטירת משה רבינו כתב י\"ג ספרי תורה לשנים עשר שבטים וקרא לכל שבט ושבט והוכיחן והזהירן על התורה ועל המצות אנשים בפני עצמן ונשים בפני עצמן. וספר תורה אחד לקח והניחו לצד ארון הברית שנאמר לקוח את ספר התורה הזה ושמתם אותו מצד ארון ברית ד'. וי\"א שירד גבריאל ונטל את התורה מידו של משה והעלה אותו לב\"ד הגדול שבשמים הרי להודיע צדקתו של משה בפמליא של מעלה שנאמר צדקת ה' עשה וגו' ולא עוד אלא שצדיקים שבמרום קורין בו בשני ובחמישי ובשבתות ובראשי חדשים וימים טובים:", + "האיך כתב. ובספר עטרת צבי בהוספות כתב וז\"ל ומה שהקשה הרא\"ש ז\"ל בפ' ערבי פסחים ע\"ז האיך אפשר הא כתב י\"ג ס\"ת בו ביום. זו אינו קשה כשם שא\"א לשכל וכח אנושי להבין איך ביום א' יהי' יכולת לכתוב י\"ג ס\"ת ודרכי הכתיבה הזאת נעלם מאתנו. כן נעלם מאתנו היתר הכתיבה הזאת הנעשית מראש הנביאים בעת הסתלקו בהאי עת רצון בכתיבה הרוחניות באש דקה מן הדקה:
ובספר דבר יום ביומו (ז' אדר) כתב בשם ספר מדבר קדמות כשכתב משרע\"ה ס\"ת ביום סלוקו ירד גבריאל ולקח ס\"ת והוליכו לרקיע לפרסם ולהודיע גדולתו של משרע\"ה והצדיקים אשר במרום קורין בס\"ת זה בשבת ויו\"ט ושני וחמישי:", + "דלא בד\"ו פסח. ובצל\"ח פסחים דף נ\"ח כתב דגם כשקדשו עפ\"י הראיה היו משגיחין שלא יהיה אד\"ו ראש אבל על בד\"ו פסח לא היו משגיחין כי הטעם שלא בד\"ו פסח אינו בשביל הפסח אלא בשביל אד\"ו ראש. שאם חל פסח באחד מימי בד\"ו ממילא חל ר\"ה בא' מימי אד\"ו ושם יש קפידא בשביל יוה\"כ ושבת שלא יהי' סמוכים ובשביל יום ערבה וכל זה עכשיו. אבל בימים שקידשו עפ\"י הראיה לא הי' זה נקשר בזה שאף שהי' פסח בא' מימי בד\"ו הי' אפשר לחסר א' מחדשי הקיץ או ליתיר ולא הי' בא הראש בימי אד\"ו ע\"כ. וכתב שכן כוונת רש\"י שם בד\"ה בשני בשבת. ושיטת התוס' שס ע\"ב בד\"ה כאלו חל בשני דגם בזמן המקדש היו נזהרים שלא יהי' בד\"ו פסח:
ועי' ר\"ה דף ו' ע\"ב דפעמים היו עושין חודש ניסן ואייר מלא ופעמים שניהם חסרין ע\"ש. א\"כ יוכל להיות שאף שהי' פסח באחד מימי בד\"ו לא הי' בא הראש בימי אד\"ו:", + "א\"כ אפשר דהגזירה היתה במנחה בשבת. ובס' אהבת יהונתן (ויחי) כתב דכל אדם מן מין הישראלי יש לו נפש רוח נשמה ובעת שיפרד החומר אל מרכזה גם הנשמה מתפרדת מעל גויתה. ואולם קודם שימות הגשם מיתה טבעית הנשמה מסתלקת ממנו יום שלפניו. וזהו מ\"ש בסדר עולם דבאותו יום כתב י\"ג ספרי תורות. היינו ביום פרידת הנשמה ואותו היום הי' ערב שבת. ואולם מיתת הגשם הי' ביום השבת.
ובספר מנחם ציון כתב ג\"כ דאותו היום שמת משה ערב שבת הי'. וכן כ' בס' בני יששכר בשם הרא\"ש דמרע\"ה נפטר בע\"ש. ובשם הרב בעל ע\"מ להרמ\"ע כתב דבאמת נסתלק ממנו פנימיות נשמתו בע\"ש ונפשו והטמנת גופו הקדוש הי' בשבת. וא\"כ שני ענינים היו אסיפת נשמתו וגניזת גופו. וז\"ש ונאספת אל עמך ואח\"כ גם אתה. היינו גופך הטהור. וכיון שהרעיא מהימנא נפטר במנחת שבת אומרים כמתנחמים י\"י רוע\"י לא אחסר. רצ\"ל הגם שנפטר הרועה הנאמן עכ\"ז כיון שהשי\"ת הוא רועינו והוא חי וקיים לעד ע\"כ לא אחסר. ועי' אגרא דכלה (פנחס).
ובשם הרב הצדיק הק' אברהם יהושע העשיל מאפטא זצוק\"ל שפי' המדרש פליאה אלדד ומידד מתנבאים במחנה. היינו דאמרי' מילא בסלע שתיקתא בתרי. דהנה נודע שהתנבאו משה מת ויהושע מכניס. והנה הטעם דמת משה הוא משום שהכה הסלע ולא קיים מאמר השי\"ת לדבר אליו ולזה כוון כאן במאמרו מילא בסל\"ע. פי' אם הי' מדבר אל הסלע שתיקת\"א בתר\"י לא היו מתנבאים כלל:
ובספר סידורו של שבת כתב בשם הרב הצדיק הקדוש הנ\"ל שהקב\"ה לא מצא עילה להביא מיתה על משה רבינו ע\"ה אם לא שמצא לו אף בזה מקום שליחות. והוא עפ\"י מאמר חז\"ל (ברכות י\"ח ע\"ב) ע\"פ זאת הארץ אשר נשבעתי לאברהם ליצחק וליעקב לאמר. מאי לאמר. אמר הקב\"ה למשה לך אמור להם לאברהם ליצחק וליעקב שבועה שנשבעתי לכם כבר קיימתי לבניכם. לכן תיכף שצוה לו השליחות הלז אמר לנפשו שחי ונעבורה ומסר נפשו תיכף למיתה בכדי לעשות שליחות המקום ברוך הוא וברך שמו:
עוד שם. פי' משאמז\"ל ב\"ב ט\"ו וימת שם משה עבד ה'. אפשר משה חי וכתב וימת שם משה אלא הקב\"ה אומר ומשה כותב בדמע. ולכאורה על התירץ יותר קשה איך אמר הקב\"ה וימת משה אם עדיין לא מת. רק האמת הוא שהצדיקים מקבלין עליהם המיתה בכל עת. ומה שאמר הקב\"ה וימת משה כוונתו הי' על מה שכבר הי' מקבל גזירת המיתה והי' מרגיש צער מיתה בכל יום ויום בחייו ע\"ד כי עליך הורגנו כל היום, כי בכל יום רצה למסור נפשו על עבודת ה' וכבוד שמו. ולמען תהי' תורה בשלימותה ולא יחסר שמונה פסוקים אמר לו הקב\"ה לכתוב את זאת בהתורה הקדושה ומשה רבינו מרוב ענותנותו לא הי' ניחא לו להתגלות מחשבתו הטהורה בתורה הקדושה לעיני כל ישראל. ע\"כ משה כתב בדמע כי לא רצונו בכך:*ובספר רבינו בחיי (ברכה) כתב דהקבלה האמתית שיש לנו כי משה כתב התורה כלה מבראשית עד לעיני כל ישראל הכל מפי הגבורה. והנה משה כמעתיק מספר קדמון מתחלה ועד סוף אות באות. ואין לתמוה אם יכתוב משה וימת שם משה עבד ה' ויקבור אותו בגי והוא בחיים. כי הי' כותב מה שעתיד להיות. וכן למעלה בדברי השירה (דברים ל\"ב) וירא ה' וינאץ מכעס בניו ובנותיו שהודיע בזה מה שעתיד להיות בבית ראשון. וכן בשאר הענינים בפסוקי העתידות שמדבר בהם בלשון עבר שכל הנביאים נוהגים המנהג הזה בדבריהם לדבר עבר במקום עתיד:
ובספר יסוד התורה בסופו כתב דלכך כתב משרע\"ה בעודו חי וימת משה כי ראה סר צלו וצלמו מעליו והרי הוא כמת:" + ], + [ + "טעם. שאין אומרים צ\"ץ כשחל ר\"ח במוצאי שבת. משום דנשמות אין חוזרין לדינן כדאיתא בפסיקתא אמר רבי אפטוריקי אור של גיהנם שובת בשבת ובר\"ח ודריש לי' מדכתיב ויצאו וראו בפגרי האנשים וגו' וסמיך לי' והי' מדי חדש בחדשו ומדי שבת בשבתו וגו'. וכן כשחל יו\"ט במוצ\"ש א\"א אותו אע\"פ שחוזרות לדינם ביו\"ט כמו שפי' במס' ביצה פרק המביא מ\"מ אין לאומרו מפני כבוד יו\"ט כדי שלא לפרסם הדבר שחוזרות לדינם ביו\"ט. מרדכי מערבי פסחים:" + ], + [ + "טעם. שנוהגין להתחיל בשבת בראשית לומר ברכו נפשי. מפני שכל אותו המזמור מדבר מענין מעשי בראשית. וקורין אותו משם ואילך בכל השבתות במנחה כדי לזכור ענין מעשה בראשית באפוקי יומא דשבת שהוא זכר למעשה בראשית. ומה שקורין ט\"ו שיר המעלות לפי שאמרו חכז\"ל כשכרה דוד השיתין וקפא תהומא ובעי למשטפי עלמא לחזור אותו לתוהו ובוהו וע\"י אלו ט\"ו שיר המעלות חזר התהום לאחוריו ונעשה קיום למעשה בראשית לכך אומרים אותו ג\"כ עם מזמור ברכי נפשי. ארחות חיים סי' רצ\"ב בשם כרם שלמה:" + ], + [ + "טעם. שאומרים בקיץ פרקי אבות. לפי שהעת ההוא זמן תענוגות בני אדם. לזאת תקנו דברי מוסר ויראת ד' להשיב לב האדם לעבודת הבורא יתברך. שם:", + "קונטרס אחרון
פרקי אבות. בספר לקוטי הפרדס כתב דלפיכך נהגו לומר פרקי אבות משה קיבל תורה מסיני לומר הרי אנו מספרין בכבודו של משה רבינו שנפטר בשעה זו כי כן מנהג אחרי שמת האדם מספרים בכבודו ובמעשיו הטובים. ובכך יהיה לו מנוחה טובה:
וטעם. שקראו למסכת זו אבות. לפי שמסכת זו מדברת מן המדו\"ת אשר הם מממשי האבו\"ת המבוחרין בתורה. וגם המדות הללו הם אבות אל המצות. (דברים נחמדים). וטעם שמתחילין בכל פעם קודם הפרק משנת כל ישראל יש להם חלק לעוה\"ב. כדי להפיס דעת עם הארץ. מטה משה אות תפ\"ו בשם הכלבו:" + ], + [ + "טעם. שאין אומרים ברכו נפשי ולא פרקים בשבתות שחל בהן יו\"ט. משום דקיי\"ל בכל היו\"ט חציו לד' וחציו לכם וכיון שהוא במנחה שהוא אחר חצות שהיא בחצי שלנו אין אומרים כלום. שם סי' ת\"ל:" + ], + [ + "טעם שחייבו לאכול שלש סעודות בשבת. מפני שהאוכל אכילה גסה יצטרך להרחיק זמן האכילה שאחרי' וכשיראה שהוא מצוה לאכול שלש סעודות לא יאכל בשום סעודה מהם כ\"א בשיעור שיוכל לאכול בהגיע זמן הסעודה שאחריה נמצאו כל סעודותיו לשם מצוה ולשובע נפשו וישאר לבו פנוי לעסוק בתורה ונמצא כובש יצרו בסלקו האוכל מלפניו בעודו תאב לו וכשיעשה זה ביום המנוחה כל שכן שיעשה כן ביום המלאכה שלא יכבד עליו לבטלו ממלאכתו. אבודרהם. ועי' לבוש סי' רצ\"א סעיף א' שהחיוב שלש סעודות הוא מהתורה שכן דרשו מס' שבת דף קי\"ז ע\"ב מדכתיב תלתא זימני היום בפסוק אחד. ויאמר משה אכלוהו היום. כי שבת היום לה'. היום לא תמצאוהו בשדה. ודרשו דאכולהו קאי אכל תלתא היום שבקרא ע\"ש:*ואפי' אם חל יו\"ט במוצ\"ש שא\"א לו לאכול סעודה ג' אחר מנחה שהרי מצוה להמנע מלקבוע סעודה בעיו\"ט משעה עשירית ולמעל' מ\"מ אם יודע שיוכל לאכול קודם שעה עשירית אין לו לחלק סעודת הבוקר לשתים ע\"י הפסק ברכת המזון דהא י\"א דאסור לעשות כן משום ברכה שא\"צ. מ\"א סי' רצ\"א סק\"ח. ועי' טור וב\"י שם דהרא\"ש ז\"ל הי' מברך בהמ\"ז והי' נוטל ידיו ומברך עליהם ומברך המוציא (אף שלא חל יו\"ט במו\"ש) והי' אומר שיותר טוב לעשות כן כיון שנמשכה סעודת הבוקר עד אחר המנח' ואם לא הי' עושה מיד השלישית לא הי' יכול לאכול אח\"כ אלא אכיל' גסה אבל מיד סמוך לאכיל' עדיין האצטומכה פתוחה ואע\"פ שתוס' כתבו שר\"י אומר שאין להפסיק באמצע סעודה משום איסור ברכה שאינה צריכה תירץ הוא ז\"ל דכיון שהוא מפסיק לכבוד שבת אין כאן משום מרבה בברכות שלא לצורך ואין לדרוש כן בציבור דכיון שאם אוכל קודם חצות אינו יכול להפסיק אין הציבור בקיאין בזה ע\"ש. וטוב להפסיק מעט ביניהם שלא ליטול ידיו מיד אחר ברהמ\"ז בד\"ת או בטיול קצת. עי' ט\"ז סי' רצ\"א סק\"ב. ועי' אשל אברהם סי' ז' דאם עושה הפסקה בינתים בהילוך למקום שאינו נקי הוא על צד היותר טוב לכ\"ע. כתב השל\"ה בשם הזוהר שרשב\"י הי' עוסק בתור' במקום סעודה שלישית כשחל ע\"פ בשבת. עוד כתב דאם הביאו לו פירות תוך הסעודה יכול להניח עד אחר הסעוד' כדי לברך עליהם ברכה אחרונ' דבשבת מותר לגרום ברכ' בשביל השלמת מאה ברכות:
וגם הנשים חייבות בשלש סעדרות שאף הן היו באותו הנס של מן דלחם משנה לקטו כלם בערב שבת. וכן חייבות לבצוע על שתי ככרות. אבודרהם בשם ר\"ת. ובספר עבודת ישראל לסוכות כתב בשם האריז\"ל דנשים פטורות מסעודה שלישית הואיל ואין לנשים דיקנא פטורים מסעודתא דדיקנא: ", + "קונטרס אחרון
מצוה לאכול שלש סעודות. רבים אוכלים בשר ודגים בס\"ג. וראי' מהזוהר פ' בראשית מ\"ח ע\"ב במש\"כ ולזעורי (היינו בסעודה של זעיר אנפין) בתרי תבשילין סגי. וכן נהג הרב הצדיק הקדוש מזידישוב זצוק\"ל:", + "אכלוהו היום ובשם הרב הק' מרימנאב זצ\"ל אכלוהו היום כי שבת היום וגו' הכניסו קדושת השבת אל תוך עצמיכם כמו המאכל הנכנס לתוך מעי האדם. וזה אכלוהו את היום. עוד אמר דעו כי עם קדושת שבת יורדת כל מיני השפעות שבעולם והאיש אשר ירצה לקבל השפע העליונה הוא מוכרח להביא הרצון אל הדיבור ולומר לכבוד שבת קודש והשפע יורדת ממילא מלמעלה. וזה רמזו חכז\"ל זכור ושמור בדבור א' נאמרו. היינו כי בדיבור תליא מלתא.
ובספר אהבת שלום פ' וירא כתב כמו שעיקר חיותו של אדם הוא הנשמה הקדושה והוא שמו של האדם וע\"כ כשקוראין לאדם ישן בשמו יכולין מהר להקיצו כי כשקורין אותו בשמו שהוא הנשמה אזי מעוררין חיותו ממקום שרשו בהשתלשלות עד שמורידין את החיות אל האדם. כן טוב להזכיר בשבת קודש בכל פעם השם שבת כי שבת הוא צרורא דלעילא דבי חיי' כולא וע\"י קריאת השם שבת עי\"ז אנו מעוררין חיות השבת שהוא שמא דקוב\"ה דהוא ושמו חד. וזה ג\"כ כוונת אמרם ז\"ל הנכנס לחולה בשבת אומר שבת הוא מלזעוק פי' שע\"י זעקת השם שבת נתעורר חיות דשבת ומשם נמשך רפואה מאילנא דחיי. וע\"ל בהשמט' לסעי' שנ\"א בד\"ה ובס' עולת החודש:
ובספר הגהות מהרצ\"א פ' יתרו כתב על מה שכתב בזוהר שם דף צ\"ב ע\"א זכור את יום השבת לקדשו כו' מאן דאדכר למלכא אצטריך לברכא לי' מאן דאדכר שבת צריך לקדשא לי' ע\"כ. דכפי הנראה כשאומר ומזכיר שב\"ת צ\"ל קוד\"ש:
ועי' באה\"ט סי' ש\"ז סק\"ב בשם של\"ה דאדם המבקר חבירו בשבת לא יאמר לו כדרך שאומר בחול כגון צפרא טבא אלא יאמר שבת שלום או שבת טוב לקיים זכור את יום השבת:" + ], + [ + "טעם שקוראים לסעודה שלישית שלש סעודות. לפי שבזה הוא מקיים כל הסעודות, כי הראשונות גם הוא רעב ויש לו הנאה הגם שהוא מצוה וקראת לשבת עונג. אך סעודה זו וודאי מגלה שהוא לש\"ש כי אינו תאב וממילא מתקן הכל ע\"כ נקרא שלש סעודות.*ובשם הרב הצדיק הקדוש מוהר\"ר צבי הכהן מרימנאב זצוק\"ל סועדים בו לברך שלש פעמים. זה שסועדים השלש סעודות אין כוונתם למלאות תאותם רק לברך ברהמ\"ז ג\"פ:
ובספר כתר שם טוב מביא סיפור איך שפעם א' הי' שובת הבעש\"ט והי' בשבת בכפר א' עם מנין שלו ובהגיע שלש סעודות גם המחזיק הכפר קיבץ כמה אנשים מהכפרים וישב ואכל ושתה עמהם בזמירות שירות ותשבחות וראה הבעש\"ט זי\"ע שהוא מקובל מאד למעל' וקראו אחר הסעודה ושאל אותו מאיזה טעם אתה עושה זה לבזבז כ\"כ על סעודה ג'. והשיב הנה שמעתי העולם אומרים תצא נשמתי בין אנשים מישראל. והנה שמעתי שבשבת יש לכ\"א מישראל נשמה יתיר' ובמוצאי שבת יצאה ממנו ואמרתי גם אני תצא נשמה יתירה שלי בין אנשים מישראל ע\"כ אני מאסף אנשים מישראל כו' ע\"ש: ופשוט אין מצוה נקראת אלא על מי שגמרה. דברי אמת:", + "קונטרס אחרון
ברהמ\"ז ג\"פ. ובספר כבוד התורה (בשלח) פי' בשם הרב הצדיק הקדוש מוהר\"ר ברוך ממעזיבוז זצוק\"ל מה שאומרים בזמירות בליל שבת ק' פוסעים בו פסיעה קטנה ר\"ל הגם שפוסעים בשבת פסיעה קטנה בקדושתה. היינו שסועדים בו בלתי כוונה לקדושת שבת רק לברך כמו בחול. בכל זאת צדקתם תצהיר:" + ], + [ + "טעם. על שבמוצש\"ק בשעה שאומר הצדיק תורה אין מדליקין נרות. משום שבאים נשמות מעלמא דקשוט לשמוע דברי תורה שאומר הצדיק וכשיראו האור של העולם הזה יחשוך להם.*ובספר דביר המוצנע פ' שמיני כתב בשם הרב הצדיק הקדוש מראפטשיץ זי\"ע אשר פעם א' בסעודה שלישית של שבת קודש אמר תורה וגילה רזין דאורייתא וסיפר לי איש אחד ירא שמים שאחר הס\"ש בכה מאוד היות שגילה בשלש סעודות רזין דאורייתא והוא יודע שפלותו שאינו ראוי לכך וירא לנפשו אולי הוא ח\"ו מצד אחר. וסיפר לי האיש הנ\"ל שתיכף בליל מוצש\"ק ביקש מאת האיש הוא החסיד ר' פישל סופר שילך עמו לאדמו\"ר לפריסטיק לכבוד איש אלקי רבי ר' מענדלי זי\"ע והלכו כל הליל' ד' פרסאות וכאור הבוקר באו לרבי ר' מענדלי וכאשר ראה אותם הרבי שאל את הרב מראפטשיץ מה אתם עושים כאן כ\"כ בהשכמה השלום לכם ושלום לב\"ב ואמר לו שלום והתחיל לבכות מאוד עד כי הגדיל וסיפר לו המעשה והלך הרב האלקי מוהר\"מ זצ\"ל עם הרב הק' מראפטשיץ לחדר מיוחד ואמר לו יאמר מר נא התור' לפני ואדע אם הוא דרך השם או ח\"ו להיפוך וכאשר אמר וסיפר וחזר בפניו התור' הכה על כתפיו והראה לו אהבה ואמר להרב מראפטשיץ אשרי לכם אשרי חלקיכם שב\"ה הגעתם למדריגה גדול' בדרכי השם ולגלות רזין דאורייתא ע\"כ: שארית ישראל:" + ], + [ + "טעם שנוהגים רבותינו הקדושים שמדליקין הנרות במ\"ש קודם ברכת המזון. לפי שהם מאריכין בסעודה שלישית עד כמה שעות בלילה בתוספת קדושת שבת בתורה ושירות ותשבחות להמתיק כל הדינים במס\"נ לה' להמשיך רצון עליון בהשפעות טובות על ישראל מן מצח הרצון ובודאי הם אינם בכלל זה שיהי' על ידיהם ח\"ו גרמא לאדלקא נורא דגיהנם ר\"ל.*בספר דרך אמונה כתב בשם ס' נועם מגדים (פ' צו) ת\"ל הענין ביורדי גיהנם שיש להם מנוחה בשבת קבלנו דאין כולם שוים בדבר יש שמאריכים להם במו\"ש הרבה ולא נדונים והוא כל זמן שהחסידים ואנשי מעשה מאריכים בסעודה שלישית ומוסיפים על הקודש עד זמן ההוא גם הם ינוחו וישבתו מדינה של גיהנם וכולם אומרים אשריכם הצדיקים וחסידים בזה ובבא. אמנם זה דוקא באותן רשעים שגם שהיו רשעים בפ\"ע אבל לא התנגדו לצדיקים. אבל אותן שדברו סרה על הצדיקים וחסידים ובפרט בענין זה דהאריכות ותוספת שבת כאשרי עינינו רואות שיש רשעים אשר מעשה הצדיקים להם כמחט בבשר החי וידברו סרה עליהם הרשעים ארורים הללו המה נידונין בגיהנם תיכף לצאת הכוכבים במ\"ש ישובו רשעים לשאולה והממונים על הדין אומרים להם אתם הארורים הייתם חולקים על הצדיקים לזה אין לכם חלק במנוחתם: עטרת צבי פ' בראשית: " + ], + [ + "טעם. שתקנו הבדלה בתפלה. לפי שכשעלו מן הגולה היו דחוקים בעניות ולא סיפק ביד כולם לקנות יין להבדלה ותקנוה בתפלה. ואח\"כ כשהעשירו ישראל קבעוה חכמים על הכוס וכשחזרו והענו חזרו חכמים וקבעוה בתפלה. וכדי שלא יהא ההבדלה מטולטלת תדיר ע\"י עושר ועוני מתפלה לכוס ומכוס לתפלה התקינו חכמים שלעולם צריך כל אדם המבדיל בתפלה להבדיל גם על הכוס אם יוכל למצוא. ע\"י ש\"ע התניא סי' רצ\"ד סעי' א' וסעי' ב':" + ], + [ + "טעם. שאומרין ברכת הבדלה קודם וחננו מאתך. משום שאין לתבוע צרכיו קודם הבדלה. מ\"א שם ס\"ק א':", + "קונטרס אחרון
קודם הבדלה. ואע\"ג שהבדיל בתפלה אסור במלאכה גמורה עד שיבדיל. היינו שיאמר ברוך המבדיל בין קודש לחול (וא\"צ יותר) בלא כוס ובלא שם ומלכות. ואם שכח ואמר בא\"י בשם ומלכות בלא כוס אפ\"ה צריך להבדיל על הכוס כשיש לו. (ונראה כשיבדיל אח\"כ על הכוס יברך בלא שם ומלכות) ובמו\"ש ליו\"ט י\"ל ברוך המבדיל הבדלת וקדשת כולו ברוך המבדיל בין קודש לקודש בלא שם ומלכות ואין די שיאמר רק המבדיל בין קודש לקודש. אבל הדלקת הנר מותר לאחר הבדלה בתפלה. ומ\"מ בעל נפש יחמיר על עצמו ולא ידליק נר אפי' הבדיל בתפלה עד אחר סדר קדושה כי הזוהר האריך מאד בעונש המדליק נר קודם שסיימו הציבור סדר קדושה. אבל חזן הכנסת יכול להדליק אחר שהבדיל בתפלה משום כבוד הציבור. וטלטול הנר פשיטא דשרי אחר שהבדיל בתפלה. עי' מ\"א סי' רצ\"ט ס\"ק י\"ז ומחצית השקל שם. ועי' פ\"מ שם ובס\"ק י\"ג:
ובתשב\"ץ כתב אסור להדליק נר במו\"ש קודם אתה חוננתנו. אבל אם בירך ברוך אתה ד' אלהינו מלך העולם המבדיל בין קודש לחול וביו\"ט המבדיל בין קודש לקודש אז מותר להדליק מיד ע\"ש. ועי' או\"ח שם סעי' י':
ובש\"ע התניא שם סעי' י\"ט כתב וז\"ל וכל בעל נפש יחמיר לעצמו שלא להדליק ולא לעשות שום מלאכה קודם סדר קדושה של הצבור אע\"פ שכבר הבדיל בתפלה וגם אמר המבדיל וכל העושה מלאכה קודם סדר קדושה אינו רואה סימן ברכה לעולם מאותה מלאכה אבל טלטול הנר וכיוצא בזה מותר אחר שהבדיל בתפלה או אמר המבדיל בלי שם ומלכות ע\"כ. ונראה דראוי לנהוג ולהנהיג לכל ישראל ולהחמיר על עצמו ואין לעשות שום מלאכה עד אחר שיבדיל בתפלה ויבדיל על הכוס. או שיאמר אחר סדר קדושה ברוך המבדיל בין קודש לחול בלא כוס ובלא שם ומלכות. וכן אין לשתות טוטו\"ן עד אחר שיבדיל בתפלה. כי יש לחוש שישכח להתפלל אח\"כ:
מי שמשך סעודתו במנחה בשבת עד למוצאי שבת, אותן שהתפללו והבדילו מבשלין ואופים לאותן שלא הבדילו (שו\"ת הרמ\"א סי' קל\"א) ועי' באה\"ט סי' רס\"ג ס\"ק כ\"ג שכתב בשם תשו' הב\"ח שהמיקל כרמ\"א לא הפסיד והמחמיר כהר\"ן קדוש יאמר לו ותע\"ב. וגם הר\"ן לא נחלק אלא באמירה אבל אם חבירו עשה מעצמו מותר לאותו שמשכה סעודתו להנות ממנו אליבא דכ\"ע:
ובספר מיכלא דאסותא דף כ\"ז כתב ראיתי פ\"א אצל הרב הה\"ג רבינו משולם שהי' אבד\"ק סטאניסלאב זצ\"ל ששלח מעות בס\"ג להביא יי\"ש לפני אורחים. ואולי אמר באמת קודם המבדיל בלא שו\"מ. או שהקל לכבוד האורחים ע\"כ:
טעה ולא הבדיל בתפלה בחונן הדעת משלים תפלתו ואין לו לחזור אפי' לא פתח בברכה של אחריה. זה פסק הש\"ע. אבל יש רבים וגדולים החולקים ס\"ל דכעומד באותה ברכה דיינינן ליה ע\"כ הסומך עליהם לא הפסיד. סידור יעב\"ץ:
ובספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' רצ\"ד כתב דבנוסח דידן שיש בו בקשה החל עלינו הימים כו' ששייך זה לשומע תפלה נראה שגם התוספות מודים שלגבי דיעבד אין שום חשש הפסק בזה ע\"ש ועי' ב\"י שם:
אם טעה ולא הזכיר הבדלה בתפלה ואין לו כוס בלילה וסבור שאף למחר לא יהי' לו צריך לחזור ולהתפלל מיד ולהזכיר הבדלה בתפלה. אבל אם יודע שימצא כוס למתר א\"צ לחזור ולהתפלל (סי' רצ\"ד) ולפ\"ז לא מהני רק כשיודע שיהי' למחר כוס עכ\"פ עד חצות היום. משום דלמחר יש עדיין חובת תשלומי ערבית דאם שכח להתפלל ערבית משלים אותה למחר בתפלת שחרית. ולפ\"ז כשחל ט\"ב במוצאי שבת הנה לא יהי' לו כוס עד ליל ב' צריך לחזור ולהתפלל. מגיד תעלומה:
כשחל יו\"ט במו\"ש ושכח לומר ותודיענו כיון שהתחיל ותתן לנו ה' אלהינו שוב אין להחמיר על עצמו לחזור ולומר ותודיענו. אבל כשסיים תפלתו ורוצה להחמיר על עצמו להתפלל שנית בתורת נדבה רשאי. אך יהא זריז וזהיר ואמוד בנפשו שיוכל לכוון תפלתו מראש ועד סוף שאל\"כ קרינן בי' למה לי רוב זבחיכם כו'. מטה אפרים סי' תקצ\"ט סעי' ז'. ועי' או\"ח סי' ק\"ז סעי' ד':
ונראה דזה דוקא כשסיים הברכה מקדש ישראל והזמנים אין לחזור ולומר ותודיענו אבל אם רק התחיל ותתן לנו ה' אלהינו ועדיין לא סיים הברכה יש לומר ותודיענו כמו שאם שכח הש\"ץ בת\"צ לומר עננו בין גואל לרופא ונזכר קודם שחתם ברכת רפאנו אף שאמר רפאנו ה' ונרפא אומר עננו עם חתימה ואח\"כ חוזר ואומר רפאנו (עי' מ\"א ס\"י קי\"ט סק\"ו) כ\"כ אמרינן כאן שיש לומר ותודיענו: וראוי להתנהג כשחל יו\"ט במו\"ש שיאמר לאחר שיקרב שני נרות ביחד כדי שיברך ברכת מאורי האש על האבוקה כדינו. יוש\"ה שער ט' פ\"ה:
במוצאי שבת לא יאמר אנא ה' חטאתי עד חצות. עי' שערי תשובה סי' ש' בשם האריז\"ל:
ובקונטרס עיון תפלה כתב וז\"ל במו\"ש וכדומה בכל עת שא\"א תחנון לא יכה באגרופו על לבו בשעה שאומר סלח לנו כי חטאנו כי האמירה לבד הוא נוסח התפלה ורשאין לאומרם כמ\"ש לעיל קודם פ' התמיד.*בפ' התמיד כתב וז\"ל היה\"ר שאמורים קודם פ' התמיד אף שכתכ בו ותכפר לנו על כל חטאתינו כו' מ\"מ אין להקפיד מלאמרו בשבת וי\"ט שכן הוא בס' פע\"ח שער ר\"ה בשם צמח. ועי' מטה אפרים סי' תקפ\"ד סי' ז' דבר\"ה אין לומר היה\"ר קודם פ' התמיד לפי שאין לומר חטא ועון בר\"ה: נראה להדי' כמתודה ע\"ש:
ובשם אדמו\"ר הרב הצדיק הקדוש מוהר\"ר אברהם ממיקלייאוו זצוק\"ל שאמר בדרך הלצה מה שסדרו את הוידוי אנא ד' חטאתי בברכת שמע קולנו ולא אצל ברכת סלח לנו. לפי שאנו רואים בעיתים הללו אשר שבת משוש כל כל יראי והוגי תורתו. וכל השפע ניתן ר\"ל לעוברי התורה. ועי\"ז סדרו פה את הוידוי קודם שמתפלל על הפרנסה את פותח יד ומשביע לכל הפושעים בך. אנא ה' חטאתי. וכמוה' גם אני. ולזה אתה ה' הזן ומפרנס כו' הטריפני לחם חקי:" + ], + [ + "טעם. שאומרים ויהי נועם במוצ\"ש. כי הוא שיר של פגעים ולפי שבמו\"ש מתעוררין החיצונים לשוט בעולם לכן אנו אומרים מפחד בלילות ומה שאין אומרים בשבוע שחל בו יו\"ט ולא במוצאי יו\"ט כיון שאין בהם ששת ימי המעשה. וזה הטעם. צריך תבלין אטו משום דכתיב בי' ומעשה ידינו בעינן ימי המעשה כולם דוקא ומה הפסד יש לאומרו לעולם רק הטעם הוא משום שימי החול שבנתים מוטלים בין קדושות שיש בהן להגן ולהציל מן המזיקין ואם הי' אומרים אותו אז נראה כפוגם בכבוד הקדושה הנוספת שיש בשבוע זו באמצע. יעב\"ץ.", + "וטעם. שאין אומרים סדר קדושה כיון שאם נדחה זה נדחה זה שלא תקנו סדר קדושה לומר אלא שאין דרך לברך להתלמיד שלא יתברך רבו עמו לכך מאחר שמתחיל בברכת עצמו אומר ג\"כ סדר קדושה שהוא ברכת רבו אבל אם נדחה ברכת עצמו אין אומרים סדר קדושה. אבודרהם:", + "קונטרס אחרון
לשוט בעולם. בספר ילקוט האורים כתב בשם הגאון הקדוש מהר\"ש מאוסטראפאלי זצוק\"ל על מה שפי' רש\"י ז\"ל (תשא) על פסוק והסירותי את כפ\"י מכאן שניתן רשות למחבלים לחבל. עפ\"י הפסוק (תצוה) שפה יהי' לפיו סביב מעשה אורג כפי תחרא יהי' לו לא יקרע. ד' תיבת הללו לפיו סביב מעשה אורג ר\"ת שמא\"ל. ור\"ת תחרא יהי' לו לא יקרע אותיות לילית. ותיבת כפי עומד באמצע ואינו מניח לקרב אותם. וז\"ש והסירותי את כפ\"י ר\"ל תיבת כפי אסור מביניהם ואז ח\"ו רשות למחבלים לחבל:", + "בשבוע זו באמצע. ובספר זכור לאברהם כתב בשם הברכ\"י וז\"ל ראיתי לקצת גדולי הדור שאף כשחל יו\"ט באמצע שבוע הי' אומרים ויהי נועם בלחש שע\"פ הסוד הוא כן ואפי' במו\"ש שבתוך חוה\"מ:" + ], + [ + "עוד טעם. שאומרים ואתה קדוש במוצ\"ש. משום דעלמא עליה קאי והוא מגין מן הפורענות ע\"כ הוא דבר טוב בעתו. עת התחלת שליטת החיצונים שמחזירין אותם על משמרתן ופקודתן. יעב\"ץ.", + "וטעם שאין מתחילין ובא לציון גואל לפי שאין גאולה בלילה.*וכשחל פסח בשבת א\"א ויהי נועם ואתה קדוש במו\"ש שלפניו. יעב\"ץ. ועי' שערי תשובה שם ס\"ק ג' וז\"ל ובש\"ל כתב וכמדומה לי שבמדינות אלו אומרים אף כשחל פסח בשבת. וע' פ\"מ שם ס\"ק ב' דאף כשחל פסח בשבת אומרים במוצ\"ש שלפניו ויהי נועם ואתה קדוש אף דבע\"פ אחר חצות מדינה אסור בעשיית מלאכה. וקודם חצות מקום שנהגו שלא לעשות אין עושין אפ\"ה אומרים במו\"ש שלפניו ויהי נועם ע\"ש: טור סי' רצ\"ה:" + ], + [ + "טעם. שכופלין פסוק אורך ימים כו' בויהי נועם. שעי\"כ נשלם השם היוצא ממנו. ט\"ז סי' רצ\"ה ס\"ק א'.", + "עוד טעם. שכופלין אותו. כדי להשלים מנין ק\"ל תיבות שבמזמור זה נגד ק\"ל שנה שפירש אדם מאשתו הוליד פגעים בישין ומזמור זה הוא שיר של פגעים. עטרת זקנים שם." + ], + [ + "עוד טעם. מפני כי יושב בסתר עליון עם פסוק ויהי נועם יש בו קכ\"ד תיבות וכשתכפלם יהיו רמ\"ח. ומן הדין הי' לכופלו פעם אחרת אלא מפני טורח הצבור תקנו לכפול הפסוק הראשון והאחרון בלבד ויחשב כאלו כופלו כולו ולכך תקנו לאומרו במוצ\"ש שהוא תחלת השבוע כדי לשמור רמ\"ח אברים כדאמרינן באלה הדברים רבה ברמ\"ח תיבות שיש בק\"ש. שמור מצותיו וחיה. שמור רמ\"ח תיבות שבק\"ש והקב\"ה ישמר רמ\"ח אברים שלך. אבודרהם:" + ], + [ + "טעם. שיש נוהגין למנוע מלומר ויתן לך בביהכ\"נ. מפני שעדיין לא ברכו מאורי האש. ואין נכון להנות מהנר. כי רוב העולם אינם יכולים לומר בעל פה. לכן טוב יותר לומר אחר הבדלה*והאריז\"ל כשהי' מתפלל בין האשכנזים הי' אומר בביהכ\"נ אבל כשהי' מתפלל בין הספרדיים שאין מנהגם לומר בביהכ\"נ הי' נוהג לומר אחר הבדלה. ועי' שע\"ת סימן תקצ\"ט. ובשם גדול אחד קדוש שאמר כי טוב שיאמרו שני אנשים יחד ויתן לך: אשל אברהם סימן רצ\"ח:", + "קונטרס אחרון
ויתן לך. וטעם שאומרים אח\"כ שיר המעלות אשרי כל ירא וכו'. שהוא להזהיר את בני האדם בתחלת ימי השבוע שיעסקו באמונה במשא ובמתן. ולא יאנה איש את חבירו. וזה שאמר יגיע כפיך. ולא מן הגזל ולא מן הגניבה ואם אתה עושה כן אשריך וטוב לך לעוה\"ב ראיתי באיזה ספר:" + ], + [ + "טעם. מה שאנו מהפכין פסוקי הברכה בויתן לך במוצאי שבת. שהרי התורה הזכירה תחלה ברכת פרי בטן ואח\"כ ברכת הטנא ואנו מזכירין ברכת הטנא תחלה ואח\"כ ברכת הבטן. משום שאנחנו עכשיו בגלות המר הזה וכל יום קללותיו מרובה מיום שלפניו. ולכך יש להקדים ברכת הטנא. ספר החיים:", + "קונטרס אחרון
ברכת הטנא. בספר רבינו בחיי (תבא) כתב וז\"ל ברוך פרי בטנך. הקדים כאן בברכות ברכת הגוף לברכת המזון שאמר אחריו ברוך טנאך אבל בקללות הקדים טנאך ואח\"כ פרי בטנך ללמדך שיענש תחלה בממונו ואם יחזור בו מוטב ואם לאו יענש בגופו. וכן אמרו במדרש אין בעל הרחמים נפרע מן הנפשות תחלה:", + "שבת וינפש. בספר דעת זקנים (תשא) כתב בשם הרב יהודה חסיד וביו\"ם השביע\"י שב\"ת וינפ\"ש מכאן יש רמז לנשמה יתירה בשבת, קח סופי תיבות הללו ויהיו שתים:" + ], + [ + "טעם. שאין מבדילין אלא על היין*ובספר ארחות חיים בהגהות עובר אורח סי' רצ\"ו כתב בשם גאונים רבים מדור שלפנינו ז\"ל דאם אין לו יין מותר להבדיל על כוס טייא מתוקה או קאפפע מתוקה כי כל שהוא עשוי לכיבוד לאורחים נקרא חמר מדינה ע\"ש. ועי' ק\"א לט\"ה בהשמטה לסעי' שס\"ה בד\"ה עוד כתב. שכח ולא הבדיל במ\"ש מבדיל עד סוף יום ג'. או\"ח סי' רצ\"ט סעיף ו'. ובהבדלה לאחר יו\"ט עד כמה כתב הגאון יעב\"ץ בסדירו בסדר ספירה וקצירה שלדעתו יום שאחר החג ע\"ש לפי שנסתלקה נפש יתירה הנוספת באדם בשבת ונחלש ומתעצב בכניסתו לימי הטורח והעינוי מבדיל על היין להמשיך עליו כח מהגבורה ולעורר השמחה. תולעת יעקב:" + ], + [ + "טעם. שמריחין הבשמים במוצאי שבת. כדי לעשות נחת רוח לאדם על שהלכה ממנו הנשמה היתירה האבודה במוצאי שבת שנאמר שבת וינפש כיון ששבת ווי אבדה נפש. וכשחל יו\"ט במוצ\"ש אינו צריך לבשמים שעונג יו\"ט עולה כבשמים. אבודרהם. ועיין תוס' פסחים דף ק\"ב ע\"ב בד\"ה רב:", + "קונטרס אחרון
נחת רוח לאדם. עי' הלק\"ט ח\"ב סי' קפ\"ג כיון דטעם הבשמים במו\"ש בשביל נפש יתירה הם באים. א\"כ אפי' אינו נהנה מטעם הריח מברך ע\"ש. ועי' מ\"א סי' רצ\"ז סק\"ה. על קליפת מראנצין. לימונים מברך במ\"ב. יד אפרים סי' רט\"ז בשם מח\"ב:", + "וי אבדה נפש. בספר דברי אמת (פ' מטות) פי' מה שאמרו רז\"ל כיון ששבת וי אבדה נפש. היינו כיון ששבת וי אבדה נפש. הנפש אבדה את הוי שאין עוד וי לנפש כי נמחלו כל עונותיו וע\"ד שאמרו ז\"ל המתפלל ואומר ויכולו שני מלאכי השרת המלוין לו לאדם מניחין ידיהם על ראשו ואומרים לו וסר עונך וחטאתך תכופר. לפ\"ז ניחא שאנו אומרים זה בתחלת שבת:
ובספר ליקוטי עצות כתב שתיכף בשעת כניסת שבת אזי מחמת גודל התענוג של הנפש יתירה שבא בשבת ע\"כ מתחילין תיכף להתגעגע ולהצטער על אבידת הנפש במוצ\"ש וזה כיון ששבת וי אבדה נפש. וי אבדה נפש. וזה כעין שמובא בזוה\"ק שבעת שהתענגו החברייא מאד מקדושת התגלות של רשב\"י התחילו להתגעגע מאד ואמרו וי לדרא כד תסתלק וזה כעין הנ\"ל ממש:" + ], + [ + "טעם. שאין מברכין על הבשמים במוצאי יו\"ט. דליכא נשמה יתירה ביו\"ט. תוס' ביצה דף ל\"ג ע\"ב בד\"ה כי:" + ], + [ + "טעם. שמברכין על האור במו\"ש. לפי שהתחלת בריאתו במו\"ש כמו שמצינו באגדה בירושלמי במוצ\"ש זימן הקב\"ה לאדם הראשון שני רעיפים והקישן זה בזה ויצא מהם האור ובירך בורא מאורי האש. כל בו. וע\"ל סעיף תשע\"ו וסעי' תשע\"ז:", + "קונטרס אחרון
שהתחלת בריאתו במו\"ש. וטעם שקבעו חז\"ל לברך על האור במו\"ש יותר משאר בריות זה ביום פלוני וזה ביום פלוני. לפי שנאסר בשבת ובמ\"ש חוזר להתירו כאלו נתחדש ומשום כך מברכין עליו בי\"כ מפני שביום נאסר ועתה נעשה היתר. באה\"ט ס\"ס רצ\"ט בשם הרשב\"א:", + "בורא מאורי האש.*בספר לבושי מכלול סי' כ\"ז כתב וז\"ל נשאלתו מהרה\"ק בהיותי בצל קורתו בק\"ק פאטיק על ר\"ה שחל להיות ביום ה' וביום ו'. וביום ב' יען שהסעודה נתאחר עד בה\"ש הי' פירס מפה ומקדש. ונשאלתי האיך לעשות עם רצה ויעלה ויבא. ואמרתי כיון דקיבלו את השבת באמצע אין עוד מקום לומר יעו\"י ע\"כ. ועי' ט\"ה ח\"א סעי' קצ\"ג בהשמטה: אם אחד מוציא אחרים בברכת הבדלה צד היותר טוב הוא שיאמרו עם המוציא אותם שוה מלה במלה. אך גם אם אין ענייתן בשוה מלה במלה עם המוציא אותם נראה ג\"כ שאין קפידא שיאמרו ברכת המבדיל ובפרט שכשיוכלו למהר אמירתם קודם הש\"ץ ויענו אמן. כיון שמה שיוצאים ידי חובתם הוא ע\"י שומע כעונה ויכולים גם לענות לכ\"ע כידוע. אשל אברהם סי' רצ\"ה:
וע\"ש בסי' רצ\"ו דכ' וז\"ל אירע לי בכוס דהבדלה כעין מ\"ש בט\"ז סס\"י רע\"א והיין עמד בצלוחית שלו שפיה צר למעלה אצל השלחן רק טעיתי וסברתי על שכר שהוא יין נראה דבזה לכ\"ע אין צריך ברכה שנית על היין כיון שבדיעבד יצא ידי חובת הבדלה באומרו על כלי כזה גם שאינה מליאה כשעומדת אצלו בבית ובפרט בבעל הבית בשלו שלא יתבייש ליטול היין ולשתות ומי ימחה בידו והוא מלתא דעבידא לגלוי' ליה תיכף ודאי כשיטעום הכוס יתוודע לו שהיין בצלוחית שאצלו והוא דבר הניכר וידוע לכל שהטעות כמאן דליתא והכוונה על היין משא\"כ לגבי תורמוס שנפל מידו שהי' דעתו רק עליו בהחלט כו' ע\"ש:
וכן נשאל למהרי\"ל אם בירך אדם על יין וכשטועם נמצא מים אם צריך לחזור ולברך על היין והשיב שא\"צ לחזור ולברך בפה\"ג שנית מאחר שמתחלה הי' דעתו לשתות יין:" + ], + [ + "טעם. שתקנו חז\"ל בורא מאורי האש בלשון רבים. כיון דטובי נהורי איכא בנורא. שלהבת. אדומה. לבנה. וירקרקת. מס' ברכות דף נ\"ב ע\"ב.", + "וטעם. שאבוקה להבדלה מצוה מן המובחר. כי אחרי שפסקו ז\"ל שנוסח הברכה לומר בורא מאורי האש שהוא לשון רבים צריך להיות שם אבוקה שנראין בה מאורות הרבה. כל בו. ודוקא של שעוה. ס' הכוונות ועי' ליקוטים סעיף ק\"ז:" + ], + [ + "טעם. שאין מברכין מאורי האש בכל שעה שנהנה ממנו דהא אסור ליהנות בעוה\"ז בלא ברכה. משום דדוקא אדבר שהגוף נהנה ממנו מברכין עליו אבל בשאר הנאה לא. ומאור השמש שמברכין עליו היינו לפי שמתחדש בכל יום. מרדכי פ' אלו דברים בברכות:", + "קונטרס אחרון
לפי שמתחדש בכל יום. ובכלבו אות מ\"א כתב הטעם שמברכין על האור במו\"ש ואין מברכין בכל שעה שנהנה ממנו. כיון שהי' נאסר בכל יום השבת ועכשיו הותר. וכיון שברך עליו במוצאי שבת שוב אין צריך לברך עליו כל השבוע כמו שמברכין בכל שער הנאת ברכת הנהנין וכל זמן שאוכל א\"צ לברך עוד אפי' אוכל כל היום. וכן כאן אין הפסק להנאתו שכל היום הוא צריך לאפות ולבשל בו ולחמם כנגדו. וכיון שכן אין אדם מסיח דעתו ממנו ע\"ש:
ונראה דלטעם הכלבו באותם מקומות שהיום מתארך חודש וב' חדשים ויש ששה חדשים ומונין שם ימים של כ\"ד שעות שוות שלנו עי' שע\"ת סי' שד\"מ. צריכים לברך על האור במו\"ש כיון שהי' אסור בכל יום השבת ואחר השבת מבשל ואופה. וכן לטעם שהוא לזכר שנברא האור במו\"ש. וזה ג\"כ דוקא אם עושה אש במו\"ש עבור איזה דבר שאז הוא החיוב לברך בעת שנברא אבל לא אח\"כ וצ\"ע עוד:" + ], + [ + "טעם. כשמברכין על האורה במו\"ש רואה בצפרניו. כדי שיפרה וירבה כצפרנים הללו. ובאגדה שיצא האור מבין צפרניו של אדם הראשון. ויש אגדה אחרת שכשראה אדה\"ר שחשך היום במו\"ש אמר אוי לי שבשבילי שסרחתי עולם חשך בעדי ונתן הקב\"ה בינה בלבו ונטל שני רעפים והקישן זו בזו ויצא מהן אור ובירך עליו ונסתכל בגופו וראה עצמו ערום לבד הצפרנים ועל זה יש שנהגו להסתכל בצפרנים כשמברכין על האור. כל בו. ויברך מאורי האש אחר הבטה שכל דבר ברכת השבח מברך הברכה אח\"כ (מ\"ז סימן רצ\"ו סק\"ו) ובסי' רצ\"ח סק\"ב כתב דמשמע משכ\"ה דיברך קודם הבטה בצפרנים ע\"ש.", + "עוד טעם לפי שהן לבנים ובהן נהנה מאור הנר בראותם. ספר התניא סי' כ\"א. ואין מברכין אלא על נר העשוי להאיר לאפוקי נר תמיד של ביהכ\"נ או מה שנוהגין להדליק נר כל שבעה במקום שנפטר המת אין מברכין עליו. יעב\"ץ:", + "קונטרס אחרון
לבד הצפרנים. בפרקי דר\"א פי\"ד כתב לבושו של אדה\"ר עור של צפורן וענן כבוד מכוסה עליו כיון שאכל מפירות האילן נפשט עור צפורן מעליו וראה עצמו ערום ונסתלק ענן הכבוד מעליו שנאמר מי הגיד לך כי ערום אתה המן העץ אשר צויתיך וגו':
ובפ' כ' כתב ר' יהושע בן קרחה אומר מן האילן שנתחבאו שם תחתיו לקחו עלים ותפרו שנאמר ויתפרו עלה תאנה. ר\"א אומר מן העור שהפשיט הנחש עשה הקב\"ה כתנות עור וילבישם. וכ\"ה בת\"י בן עוזיאל על ויעש ד' לאדם ולאשתו וגו'. ובס' ילקוט ראובני (תולדות) כתב בשם מדרש מעור לויתן היה.
ובספר רזא דחכמתא (יהושע) כ' ידוע שקודם חטא אדה\"ר וחוה הי' מלובשים בלבוש זך רוחני קדוש כמו לבושי הנשמות בג\"ע עד שאמרו חז\"ל עקבו של אדה\"ר מכהה גלגל חמה ואחר שחטאו ונתגשמו נאמר ויעש ה' אלהים לאדם ולאשתו כתנות עור וילבישם. ובמ\"ת הק' פסקה זוהמתן וע\"י חטא העגל חזרו לזהומתן וכששבו בבושת פנים בהורד עדים פסקה זוהמתן ולא לגמרי. וזהו הנשאר לנו לבוש עור ברגלים. ולזה נאמר של נעליך מעל רגליך:" + ], + [ + "עוד טעם לפי שבמוצאי שבת כמה רוחות מתפשטת בעולם וחושבין לשלוט עלינו ע\"כ מסתכלים בצפרנים להתיש כחה בזה ואינו נזוק בכל אותו שבוע ויש לכפוף ארבע אצבעות של יד ימין נגד הנר כו' ואין להסתכל כ\"א באחורי האצבעות שהם רמז למאורות התחתונים שנאמר בהם וראית את אחורי והפנימי רמז למאורות העליונים שנאמר בהם ופני לא יראו ואין להסתכל בו ע\"כ אין כופין פנימיות האצבעות לפני הנר לפי שהם פנימים ואינם מאירים מנר של מטה אבל הם מאירים מהמאור העליון למעלה אבל האחורים מאירים מנר תחתון לפיכך כופין אחורי האצבעות נגדה לרמוז שממנו הם מאירים. תולעת יעקב. ועי' מ\"א סימן רצ\"ח ס\"ק ה'. ועי' מחצית השקל שם דנוהגין לכפוף האצבעות לתוך היד ולראות בצפרנים. ולא יראה האגודל חוצה ואח\"כ אפי' כשפושטן צ\"ל האגודל מכוסה תחת שאר האצבעות ורואים מאחוריהם מקום הצפרנים ע\"ש:", + "קונטרס אחרון
כשפושטן צ\"ל האגודל מכוסה. בספר תולדות מנחם כתב בשם תשו' מהר\"מ מרוטענבורג. טעם. על פשיטת היד בברכת מאורי האש. להראות כי עד עתה הי' אסורים בעשיית מלאכה והותרה לנו מעתה:" + ], + [ + "טעם. שנהגו לשפוך מן היין על הארץ. לסימן ברכה כדאמרינן כל בית שאין נשפך בו יין כמים אין בו סימן ברכה*מה שאמר ל' דיעבד דהיינו נשפך ולא אמר כל בית שאין שופכין בו כו'. אלא דנתכוונו לומר שלא יתרגז אדם בביתו אפי' אם יארע לו היזק דהיינו נשפך יין בשוגג ע\"י שום א' מבני הבית ודרכן של בני אדם להתרגז בשביל זה ע\"כ אמר כל בית שאין היין הנשפך בשוגג נחשב לו כאלו הי' מים אלא אדרבה מתרגז אז אין בו סימן ברכה דאמרינן בפ\"ק דסוטה בכל בית שיש שם רוגז הוא סימן עניות ח\"ו. ט\"ז סי' רצ\"ו סק\"א: לכך עושין כן בהתחלת השבוע לסימן ברכה לכל השבוע.", + "וטעם. ששופך ממנו מעט על השלחן לכבות בו את הנר כדי שיהא נראה לכל שלא הודלק נר זה אלא למצות נר של הבדלה לברך עליו ונוהגין לרחוץ באותה השפיכה עיניהם לחיבוב מצוה.*ולפיכך אם מבדיל על נר שבבית שלא הודלק בשביל זה אינו צריך לכבותו. ש\"ע הרב. ועי' טור סימן רצ\"ט וז\"ל וכתב רב עמרם אנו נוהגין להטיל מים בכוס של ברכה לאחר ששותין אותו שוטפין אותו ושותהו ושמענו מרבותינו שמצוה לעשות כן לפי ששירי מצוות מעכבין הפורעניות ומה שישתייר מן המים מטילין על ידינו ומעבירין אותו על עינינו לחבב המצות ע\"ש. וע\"ל סעיף רפ\"ה: לבוש סי' רצ\"ו סעיף א':" + ], + [ + "טעם. שאין הנשים שותין כוס של הבדלה. מפני שאמרו ז\"ל עץ שחטא בו אדם הראשון גפן היתה ואמרו מלמד שסחטה ענבים ונתנה לו ולפי שנתכוונה להבדיל מאדם ע\"י היין אין הנשים טועמות יין של הבדלה. של\"ה. ועוד מפני שחוה כבתה נרו של עולם:", + "קונטרס אחרון
ע\"י היין. והנשים כיון דדעות חולקים אם נשים חייבות בהבדלה לכן לא יבדילו לעצמם רק ישמעו הבדלה מן האנשים. רמ\"א סי' רצ\"ו סעי' ח'. ויש ללמדם שיאמרו המבדיל בין קודש לחול בלא שם ומלכות קודם שיעשו מלאכה. מחצית השקל סי' רצ\"ט ס\"ק י\"ד:
ובספר אשל אברהם שם כתב ללמד זכות על המברכות ברכה זו בפיהן הן בפ\"ע או בענייתן אחר המברך ואומרות גם שמות הק'. שכיון שכבר נהגו לברך על כל מצות עשה שהזמן גרמא ברכת אקב\"ו. היינו מצד שהן טפילות לבעליהן ובבחי' והי' לבשר אחד ע\"י זה שייך קצת לומר וצונו. וכ\"ה בברכת המבדיל שצד הספק לומר שהן פטורות הוא רק מצד שהוא מ\"ע שהזמ\"ג וכיון דלגבי מ\"ע שהזמ\"ג מחשבינן הנשים טפילות לבעליהם לגבי הברכה בשם לומר וצונו כן הוא לגבי ברכה זו. וסיים וכעת הזהרתי בביתי ששמות הק' שבהבדלה לא יאמרו בפיהן רק ישמעו משא\"כ בקידוש שיותר טוב גם לומר השמות הק':
ועי' ברכ\"י סי' רצ\"ו אות ז' שהעלה כדעת הרמב\"ם והמחבר דנשים מבדילות לעצמן וגם אם הבדיל האיש מותר להבדיל לנשים ע\"כ. ונראה דאם מבדיל לנשים לא יברך עוד הפעם במ\"ה רק הנשים יברכו ברכה זו בעצמן. ועי' שע\"ת סי' רצ\"ח סעי' י\"ד. ועי' ש\"ע הרב סי' רצ\"ז סעי' ט': ופשוט דרשאים לברך לעצמן על הבשמים ועל הכוס דברכת הנהנין הם.
ובספר ארחות חיים סי' ער\"א בהגהות כתב וז\"ל בסידור דה\"ח פסק דנשים היוצאים י\"ח קידוש בשמיעתן לא יברכו בפה\"ג כשטועמין מהיין. ובישויע\"ק פסק דנשים שלא התפללו יברכו בעצמן בפה\"ג. אבל בהתפללו ערבית לא יברכו בעצמן בפה\"ג ע\"ש טעמו." + ], + [ + "טעם. שסומא חייב לקדש הלבנה. ועל הנר אינו מברך. לפי דבאור הלבנה אע\"ג דבעינן נהנין מאורה אין הכוונה שיהנה המברך כ\"א על טובת העולם. מחצית השקל ר\"ס תכ\"ו." + ], + [ + "עוד טעם. עפ\"י מה שכ' הב\"י סי' ס\"ט סעי' ב' דסומא מברך יוצר המאורות אע\"פ שהוא בעצמותו אינו נהנה מהמאורות. מ\"מ נהנה ע\"י אחרים שרואים אותו ומצילים אותו שלא יפול בפחת או בור שחת. משא\"כ כאן דבעי' שהוא בעצמותו נהנה דהא בעינן שיעמוד כ\"כ סמוך לנר עד שהוא בעצמו יכיר בין מטבע למטבע כמ\"ש סעיף ד' וזה לא שייך בסומא. שם סי' רצ\"ח ס\"ק י\"ז:" + ], + [ + "טעם. שיש זמירות למוצ\"ש יותר מבכל השבת. כי ג' סעודות הם נגד אברהם יצחק ויעקב.*השלשה סעודות הם כנגד שלשה אבות. סעודה ראשונ' הוא חקל. כנגד יצחק ויצא יצחק לשוח בשדה. סעודה שני' עתיקא. כנגד אברהם. ואברהם זקן בא בימים. סעודה שלישית זעיר. כנגד יעקב. כי בזמן מנחה בשבת הוא עת רצון בריאת עולם בבחי' יעקב כו' ישראל אשר בך אתפאר. ליקוטי מהרי\"ל: וסעודת מוש\"ק הוא נגד דוד המע\"ה ודוד המע\"ה הי' נעים זמירות ישראל. צמח דוד:" + ], + [ + "טעם. שאומרים אליהו במוצאי שבת. מפני שאין אליהו בא בע\"ש וגם בשבת דילמא הלכה יש תחומין למעלה מי' ולא יבא בשבת לכן אומרים אותו במוצאי שבת. טור סי' רצ\"ה. והא דאין מתפללין במוצאי יו\"ט משום דכיון דעושין ב' ימים הואיל ונדחה ידחה. אליהו רבא שם אות יו\"ד ועיין מט\"מ:", + "עוד טעם. מפני שפנחס הוא אליהו שכתב בו ויכפר על בני ישראל שמכפר והולך עד תחיית המתים דאליהו נכנס לקבל יסורין תחת כל צדיק וצדיק להיות נידון מעונות השבוע ובשביל כך רגילין להזכיר אליהו במוצאי שבת. מדרש תלפיות. וראוי ליזהר לומר רבש\"ע כו' החל כו'. כי הוא בירושלמי וטור סי' רצ\"ט ופוסקים וכ\"כ בלבוש שם. א\"ר סי' רצ\"ה ס\"ק ז': " + ], + [ + "טעם. שאליהו נקרא שמו תשבי. מלשון תושבי שנתיישב בעולם הזה מכל אנשי דורו שכל העולם נקראים גרים משום שהם היום כאן ומחר בקבר. אבל אליהו יכולים לקרוא אותו תושב משום שנעשה תושב. סדה\"י:" + ], + [ + "טעם. שנהגו הנשים לדלות מים במו\"ש תיכף ששמעו ברכו. שמצינו באגדה שבארה של מרים בימה של טבריא וכל מו\"ש מחזירין על כל מעינות ועל כל בארות וכל מי שהוא חולה ויזדמן לו מים וישתה אפי' כל גופו מוכה שחין מיד נרפא. ומעשה באדם א' שהי' מוכה שחין והלכה אשתו במו\"ש לשאוב מים ונתעכבה יותר מדאי ונזדמן לה בארה של מרים ומלאה כדה מאותן המים כיון שבאה אצל בעלה כעס עליה ומרוב כעסו נפלה כדה משכמה ותשבר הכד ונפלו מטפי המים על בשרו ובכל מקום שנתזו המים נרפא השחין ועל זה אמרו חכמים לא עלתה בידו של רגזן אלא רגזנותו. ולכך נהגו לשאוב מים בכל מוצאי שבת.*ועי' במ\"ר פ' אחרי פ' כ\"ב שהביא מעשה במוכה שחין א' שירד לטבול בטבריא ואירע וצפה לבירא דמרים ואסחי ונתרפא:
ובספר נגיד ומצוה כ' וז\"ל כשאני חיים באתי אצל מורי זלה\"ה ללמוד ממנו זאת החכמה הלך מורי ז\"ל לטבריא והוליכני עמו ושם הי' ספינה קטנה וכשהיינו מהלכין בתוך הספינ' לקח מורי ז\"ל כוס א' ומילא אותו מים והשקה לי אותם המים ואמר לי עכשיו תשיג בזאת החכמ' כי אלו מים ששתית הי' מבאר של מרים: כל בו:", + "קונטרס אחרון
להזכיר אליהו במו\"ש. ועי' מהרי\"ל בשס התוס' דבמו\"ש יושב אליהו ז\"ל תחת עץ החיים וכותב זכיות של שומרי שבת ולכך נוהגין לומר פסוקי דאליהו וזמירות המיוסדים על שמו:
ובשו\"ת ח\"ס או\"ח תשובה ס\"ז מביא ממרדכי שהפזמון המבדיל שאנו אומרים במו\"ש נתקן לאומרו במוצאי יוה\"כ ולא נתקן כלל לשבת דעלמא כנראה מכל ענינים וחרוזים שמתפלל על כפרת עונות:" + ], + [ + "טעם. שנוהגין לקפל הטלית במו\"ש מיד. כדי להתעסק במצוה מיד. מהרי\"ל. ואם אינו מקפל מיד אחר יציאת מביהכ\"נ אז הוא סכנה גדולה. כי הקליפות מתדבקים בהטלית. ספר הנהגות אדם פכ\"ד. ואם שכח ולא קיפל מיד במו\"ש אזי למחר בבוקר כשמניח הטלית ינער אותו מכל צד לארץ. מדרש תלפיות. ורשאי לעשותו מיד אחר שהבדיל בתפלה משחשכה. יעב\"ץ. ועי' באר היטב סימן רצ\"ט ס\"ק י\"ג בשם תשובת גינת ורדים כלל ג' סי' כ\"ה דמותר לשתות טוטו\"ן קודם הבדלה דלאו מלאכה גמורה הוא:" + ], + [ + "טעם. שאומרים במו\"ש דא היא סעודתא דדוד מלכא. ע\"ד שאמרו (בשבת דף ל' ע\"א) שאמר הקב\"ה לדוד שימות בשבת ע\"כ בכל עו\"ש הי' דוד עושה סעודה גדולה על שלא מת וזה שאנו אומרים במו\"ש דא היא סעודתא דדוד מלכא.*ויסדר שלחנו במוצ\"ש כדי ללוות את השבת. טור סי' ש'. כתב ב\"י שם וז\"ל ובסדורים מפרש אבר יש באדם ונסכוי שמו ואינו נהנה באכיל' אלא במוצ\"ש ע\"כ. ובאליהו רבא כתב שאבר הלז לוז שמיה וממנו נתהוה האדם וכאשר ימות האדם העצם הלז אינו נימוח ואפילו יכניסו באש אינו נשרף וברחיים אינו נטחן ובפטיש אינו מתפוצץ וממנו יחי' האדם לעת התחייה והוא המקבל עונג ועונש אחר מיתת האדם ועצם הזה שרשו ועקרו מעצם השמים ומחמת דאדם הראשון אכל מעה\"ד ונהנו כל האברים נגזר עליהם לעפר תשוב משא\"כ אבר זה אין לו הנאה כ\"א מסעודת מוצ\"ש ובע\"ש לא נהנה לכך אינו נפסד עכ\"ל ע\"ש. ועיין בזוהר פ' וארא שכ' וז\"ל גרמא חד ישתאר מן גופא תחות ארעא ההוא לא אתרקב ולא אתבלי בעפרא לעלמין ע\"ש:
כתב קני המנורה סימן ש' סק\"א וז\"ל שמעתי שאם נמשך הסעוד' עד אחר חשיכה אין צריך לאכול עוד סעודה רביעית כמ\"ש א\"ר. ומ\"מ יש מקום לומר דבעינן סעודה זו לאחר הבדלה דוקא כיון שבא ללות השבת וכבר כתב הט\"ז דעיקר הלווי הוא לאחר הבדלה דהיינו אחר שיצא המלך ובעל נפש יזהר. מיהו כתב המ\"א דיוצאים בפירות דגם בסעוד' ג' איכא כמה סברות דא\"צ פת ע\"ש. ועי' תוספת פסחים דף ק\"א ע\"א בד\"ה טעימו. ועיין סימן רצ\"א סעיף ה': ", + "קונטרס אחרון
כדי ללוות את השבת. ובספר כנפי יונה ח\"ב סי' ג' כתב וז\"ל אחר הבדלה במ\"ש מסדר שלחנו עם ב' ככרות ולא נקיט בידי' אלא חדא ואומר דא סעודתא דדוד מלכא. ובזכותה ניצל מחיבוט הקבר עכ\"ל. ובהגהות מנהגים כתב בשם מרדכי דשלחנו יהא מתוקן כמו לכל השבת כולה.
מי שאין לו רצון לאכול לחם אין מוטל עליו לטרוח לאכול גם לחם ואין משמעות מהש\"ס והפוסקים לאכול אז לחם רק מ\"מ יסדר במפה שיהי' מעין סגנון סעודת קבע קצת. אשל אברהם מהדורא תנינא סי' ש'.
ובספר משפט צדק כתב בשם ספר מח\"ב בשם מהרש\"א וכ\"כ רבינו הרמ\"ע מפאנ\"ו דטוב לעשות דבר מחודש לסעודת מלוה מלכה דבעי סעודה באנפי נפשה ולא משיריים. וע\"ל בהשמטה לסעי' ת\"נ:
ובספר ארחות חיים סי' ש' כתב בשם ספר ארחות יושר דאף שהיא שבע ונפשו קצה באכילה ושתיה מ\"מ ידחיק א\"ע ובזה ינצל שלא יצטרך לאכול מאכלים ומשקים מי המרים לרפואה. עוד שם בשם צדיק מפורסם שטוב לומר בשעת אכילת חמין במו\"ש. חמין במוצ\"ש מלוגמא:
עוד שם בשם הג' הקדוש מוהר\"ר ארי' ליבוש אבד\"ק וויזניצא זצוק\"ל על מאמר הגמרא (שבת דף קי\"ט) חמין במוצ\"ש מלוגמא. והנה לא ביארו בגמרא לאיזה דבר הוא רפואה ואמר הוא ז\"ל שהיא רפואה שלא יהיה לו עצבות והיא מרומז בפסוק ומחב\"ש לעצבותם. כי מחב\"ש ר\"ת \"חמין \"במוצאי \"שבת \"מלוגמא וסמוך ליה לעצבותם לומר שהוא רפואה לעצבות:
ובשם הרב הצדיק הקדוש רבי אלימלך זללה\"ה שסגולה לנשים שלא יתקשו בלידתן הוא שיאכלו בכל מוש\"ק איזה דבר לשם מצות סעודת מלוה מלכה ואף גם יאמרו בפה מלא לשם מצות סעודת מלוה מלכה ועי\"ז יולדו בנקל בעזהשי\"ת עכ\"ל:
ובספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סימן קע\"ד כתב וז\"ל הנזהרים בסעודת הלוית ש\"ק אין חיוב שיהי' בפת ויכול להיות אחר הרבה שעות מהבדלה ואולי מועיל גם ביום שלאחר כך כל שכוונתו בשביל כבוד לויה ושמעתי שיש גדולי הדור מנהיגים כן כעת או גם בכל ג' ימים דלבתר שבת קודש עכ\"ל.
ובספר לבושי מכלול סי' ד' כתב שהרב הצדיק הקדוש רבי ר' שמעון מיערסלאב זצוק\"ל הי' אוכל המלוה מלכה עם אנשים ביום א' בצהרים:", + "ולא אתבלי בעפרא לעלמין. בספר חסד לאברהם להרב הצדיק הקדוש מוהר\"ר אברהם אזולאי זצוק\"ל מעין רביעי נהר נ\"ב כתב וז\"ל במס' ברכות ובזוהר נמצא שיש קשר אל הנשמה עם הגוף אחר הסתלקה ואפי' אחר ששלטה הרקב בעצמות ימצא הקשר הזה בעצם הקטן שהוא כשאור שבעיסה בתחיית הגוף*ובספר קהלת משה פי' בשם גאון א' מה שפי' רש\"י על מה שאמר אלישע ואת ובניך תחי' בנותר. עד תחיית המתים. ע\"ד דאיתא בגמ' שלש מפתחות לא נמסרו לשליח וחד מינייהו מפתח של פרנסה. והקשו הגאונים הא אליהו החיה המת וגם נתן פרנסה בכד הקמח להצרפתית ואלישע תלמידו ג\"כ עשה כן. ופירשו כי שלשה מפתחות ביחד לא נמסרו אבל א' נמסר ולא שנים כי לא יתכן שיהא שנים ביד התלמיד וא' ביד הרב והא ראי' כשנשבע אליהו שלא יהא גשם לקח לעצמו המפתח של גשם. מה עשה הקב\"ה נטל נפש של בן האלמנה. והי' צריך למפתח של תחיית המתים והחזיר ליד הקב\"ה מפתח של גשמים ומיד אמר לו הקב\"ה לך הראה אל אחאב ואתנה מטר על פני האדמה. והנה אלישע נתן לאשת עובדיה פרנסה בשמן ונטל מפתח של פרנסה וראה ברוח קדשו שיהא צריך באיזה זמן להחיות המת ואז תכלה הפרנסה מן השמן כי שני מפתחות לא נמסרו לתלמיד. לכן אמר לה ואת ובניך תחי' בנותר, היינו שתהי' לך פרנסה מן השמן עד תחיית המתים. ר\"ל עד שיבא העת שאצטרך להחיות המת: והנרצה שהעצם הקטן הזה הוא תחת המוח בפנימיות הגלגולת ואינו דבוק אל עצם אחר והוא קטן כשעורה והוא עגול וקרוב אל המרובע ובו חוטי דם בדמות עכביש מסובכין אלו באלו כו' ע\"ש:
ובספר מעבר יבק שפת אמת מאמר ב' פ\"ו כ' וז\"ל אמרו בויקרא רבה מהיכן נברא אדם מלוז של שדרה ולעתיד טל התחיה ירד על העצם הנשאר כפי דעת כל אחד ויעשה כשאור בעיסה ויתפשט לכאן ולכאן ויתמתחו מתוכו כל האברים וכל הגידים ועור ובשר ויתגלגלו עד ארץ ישראל ושם יקבלו רוחם. ואינו נהנה רק מסעודת שבת וי\"א מיין הבדלה לבד. ודעת אחרים שאינו נהנה כלל מאכילה ושתי' ומדברי מדרש הנעלם דף קל\"ג נראה שהוא בשדרה ונקרא רמאה דלא סביל טעמא דמזונא כשאר גרמי:" + ], + [ + "טעם. דבסעודת מלוה מלכה אומרים אתקינו סעודתא ג\"פ ובסעודת שבת אומרים בכל סעודה רק פעם אחד. משום דסעודת מלוה מלכה הוא מדברי סופרים ודברי סופרים צריכים חיזוק יותר משל תורה. לכן אומרים ג\"פ אתקינו סעודתא כדי לחזק הדבר. וראי' לדבר ממשנה גבי עומר (מנחות ס\"ה) כיצד הן עושין כו' אקציר והם אומרים לו קצור אקצור והם אומרים לו קצור ג\"פ על כל דבר ודבר והן אומרים לו. הין. הין. הין. כל כך למה לי מפני הבייתוסים שהי' אומרים אין קצירת העומר במוצאי יו\"ט. הרי חזינן דבג\"פ נתחזק הדבר. דברי יחזקאל:", + "קונטרס אחרון
הוא מדברי סופרים. בספר זכרון טוב כתב בשם הרב הצדיק הקדוש מגעסכאיז זצוק\"ל שהי' אומר גדולה הסעודה של מלוה מלכה שהוא ע\"פ הגמרא. וסיפר שהלובלינר בימי חורפו קודם שהתפרסם בא לפני הרב המגיד ממעזריטש זלה\"ה ויהי היום ועש\"ק. והרב הק' ר' שלמה מסקאהל היה משמש אותו. וערך י\"ב חלות על שולחנו. והלובלינר בעניו ידע שלא יהי' לו מה לאכול בסעודת מלוה מלכה. והמתין עד שיצאו כולם משם. ולקח לו פרוסה מן הי\"ב חלות עבור סעודת מלוה מלכה. וכשבא הרה\"מ אל השלחן שאל מה זאת חלה אחת פרוסה. והשיב הר\"ר שלמה מסקאהל אין זה כי אם מעשה האיש מפולין. ושלח הרה\"מ אחריו ונבהל הלובלינר מאד. וסיפר לו הדברים. אז הניח הרה\"מ ידו על כתפו של הלובלינר ובירכו יהא רעוא שתסעוד מלוה מלכה מתוך הרחבה:" + ], + [ + "טעם. מה שרגיל בלשון בני עמינו ואומרים על ליל שבת פרייטאג צו נאכט. וכן במוש\"ק אומרים. שפעט צו נאכט. משום שלענין שביתות שבת שייך קצת מן יום. פרייטאג. אצל ליל שבת להוסיף על שבת. וזה משמעות הלשון פרייטאג צו נאכט ששייך קצת יום של פרייטאג. אצל לילה של שבת. וכן במוצש\"ק אומרים שפעט צו נאכט. ולא ידקדק לעשות הבדלה מיד כשנראים שלשה כוכבים אלא ימתין ויאחר זמן מה יותר. אלא שהלשון נשתבש אצל המון לומר (שפייסי נאכט) ולשון זה אין לו שום הבנה. אבקת רוכל כלל ג' פרט י\"א. וע\"ל סעיף רנ':" + ], + [ + "טעם. מה שאין אנו אומרים בליל שבת לילה טוב כמו בחול. מפני שבשבת אין לילה כלל כי כולו אור. ולכך לא כתיב ג\"כ בשבת ויהי ערב ויהי בוקר. לפי שליל שבת מאירה יותר מימי השבוע לילה כיום יאיר כחשיכה כאורה ולא שייך לקרותו בשם ערב. ע\"כ אנו מזמרים בש\"ק הזמר ב\"ה יום יום. פי' יום שכולו יום ולא לילה כי אף הלילה ברום המעלות. קרבן עני פ' בראשית בשם הגאון הקדוש מוהרי\"צ מראזדיל זצוק\"ל:" + ], + [ + "טעם. שמערבין בחצרות. מפני דרכי שלום. מעשה באשה אחת שהיתה דבובא לחברתה. פי' שהיתה שנאה. ושלחה עירובה ביד בנה נסבתיה גפפתיה ונשקתיה אתא ואמר קומי אימיה. אמרה הכין רחימת לי ולא הוינא ידעה ומתוך כך עשו שלום ביניהם. הה\"ד דרכיה דרכי נועם וכל נתיבותיה שלום. ואשתו של אדם מערבת לו שלא מדעתו. ספר התניא סי' י\"א:" + ], + [ + "טעם. שכל אדם יש לו אלפים אמה לכל רוח.", + "וטעם. שאם הניח עירוב בע\"ש לסוף אלפים יוכל לילך משם ולהלאה אלפים.*ועי' שע\"ת סי' שצ\"ז בשם הרדב\"ז דמי שאינו יודע שיעור אלפים אמה יכול למדוד אותם דרך הלוכו והם אלפים פסיעות בינונית וכל מדידות מצוה מותרת ע\"ש. ועי' ד\"מ סימן ש\"א סק\"א בשם הג\"א דאסור לפסוע בשבת יותר מאמה בפסיעה אחת אם אפשר לו ע\"ש:
ופ\"א נקראתי לכפר א' למול ילד א' בשביעי של פסח. ונסעתי שמה ביום ד' דחוה\"מ והנחתי עירובי תחומין באמצע הדרך ולנתי שמה. והנה הדין הוא שאם לן שם הוי כאלו דר שם ואם הגיע לעיר אחרת וכלתה מדתו באמצע העיר אסור להלוך יותר. עי. מ\"א סי' ת\"ח סק\"ב. ע\"כ הלכתי בשביעי של פסח שעה א' קודם הליל' ומדדתי וספרתי הפסיעות שהם ד' אלפים. והמדידה הי' אורך ב' מנעלים הוי אמה א'. היינו מנעל א' מקום מצב הרגל ומנעל הוי בין רגל לרגל. עי' באה\"ט סי' שצ\"ז סק\"א. ובכלות הד' אלפים המתנתי שמה עד הליל' ואח\"כ הלכתי להעיר. והוא ע\"ד שכ' בסי' תקכ\"ז סעיף כ\"ב דאם נזכר בי\"ט ראשון שלא עירב יכול לערב בתנאי ע\"ש. וכן כאן אמרתי אם היום הי' קודש א\"כ בליל' הוא חול. ואם היום הי' חול והלילה הוא קודש הרי אני כשאר בני העיר. והצעתי זאת לפני הרב הגאון דפה מוה' צבי הירש אורינשטיין ז\"ל ואמר שיפה עשיתי:
אחרי כתבי זאת ראיתי בשע\"ת סי' תי\"ו סעיף ב' בשם נ\"ב מ\"ת סי' מ\"ח שכתב בפירוש להתיר ענין כזה ע\"ש. כרמלית פי' כארמלית. כלומר כאלמנה שאינה בתולה ולא אשת איש. הגהות מהרב\"פ סי' שמ\"ה:
ועי' בספר ארחות חיים סי' שמ\"ו בשם שו\"ת הרי\"ם שמיישב המנהג שנהגו לטלטל ע\"י קטן עי' לבוש סי' שצ\"ז וסי' ת\"ח:" + ], + [ + "טעם. שנהגו הקדמונים ז\"ל לערב מפסח לפסח. לפי שאין לך עני שבישראל שלא יהיה לו קמח משא\"כ בשאר ימות השנה. ספר התניא שם." + ], + [ + "טעם. שנוהגין להתענות ער\"ח משום מיעוט הירח. מ\"א סי' תי\"ז ס\"ק ג':", + "קונטרס אחרון
להתענות ער\"ח. ועי' באה\"ט סי' תר\"ע סק\"ב וז\"ל וכתב הב\"ח בחנוכה אסור להתענות לפניו. ומה שנוהגין להתענות בכ\"ד בכסליו תמורת ער\"ח אין לבטל מנהגם דלא אסור אלא לגזור ת\"צ בתחלה אבל אם כבר נהגו להתענות איכא חשש איסור נדר בדבר דב\"ש סי' של\"ט ואף ביום שלאחריו אסור כנה\"ג. ועי' מ\"א סי' תרפ\"ו סק\"א ומחצית השקל שם:
ועי' ארחות חיים סי' תצ\"ב אות ג' בשם ס' מול\"ח דמי שנוהג להתענות בכל ער\"ח יתענה ג\"כ בער\"ח אייר וחשוון אף שהן בחדש ניסן ותשרי:", + "משום מיעוט הירח. בספר חדושי שני המאורות כתב בענין שעת קטרוג הלבנה אי אפשר ששני מלכים שישמשו בכתר א'. א\"ל לכי ומעטי את עצמך. והנה מה שאמר לכי. לאיזה מקום תלך. גם הול\"ל אמעט אותך. רק הענין הוא כך דהנה הלבנה בעצם היא כדור שחור. רק בתחלה קודם הקטרוג קרויים שני המאורות הגדולים. שהיו בחלון א'. והיה אור החמה מאיר כנגדה ממש. ולזה היתה סבורה שזה אורה בעצם. ואמרה א\"א לשני מלכים כו'. וא\"ל הקב\"ה לכי מחלון זה וממילא תמעט א\"ע. וע\"ל בהשמטה לסעי' קכ\"ז." + ], + [ + "טעם. שנהגו לעמוד בשעת שמברכין החודש. דוגמת קידוש החודש שהי' מעומד.*ועי' מגיד תעלומה להגאון הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל שכתב וזה לשונו זה עידן ועידנים שהנהיגו לומר קודם שמברכין ר\"ח זה הנוסח ונדפס בסידורים. חיים שתמלא לנו כל משאלות לבנו לטובה. ומסיימין בה בזכות תפלת רבים. ואין לזה פירוש וביאור. ונראה שהוא טעות שהי' כתוב בסידורים הקודמים רשום למטה ברכות רב ורצ\"ל כמציין. שהתפלה הזאת היא ממס' ברכות והיא תפלת רב (עי' ברכות דף ט\"ז) וכאשר בא זה לאיש אשר לא ידע ספר הנה לא ידע פירושן של הדברים והגיה מדעתי בזכות תפלת רבים והוא טעות ע\"ש: מ\"א סי' תי\"ז סק\"א.", + "קונטרס אחרון
בשעת שמברכין החודש. כתב בספר שער אפרים שער י' סעי' ל\"ז נכון לידע בשעה שמברכין החודש אימת יהי' המולד. והטעם. לפי שעיקר שם חודש הוא על חידושה של לבנה שהוא המולד. וכן אנו אומרים יחדשהו כו'. ואם לא ידע לא עיכב. והעיקר הוא לידע יום קבועת ר\"ח בבירור ע\"ש. ועי' באה\"ט סי' תי\"ז סק\"א בשם מנהגים דכשמברכין החודש א\"א בקרוב כדי שלא יהא רק כ\"א תיבות. כמנין השם של אהי\"ה וגימטר' א\"ך טוב:
ובענין אם לומר הבאים כשחל ר\"ח ב' ימים. כתב בספר לבושי מכלול בקו\"א בשם סה\"ק בית אהרן דכתב לבנו שיכוין בחודש אלול גם על חודש תשרי א\"כ ראוי ונכון לימר הבאים בשעת שמברכין חודש אלול עכ\"פ. ור\"ת של אלול. \"לחיים \"ולא \"למות \"אמן. \"לשובע \"ולא \"לרזון \"אמן. \"לברכה \"ולא \"לקללה \"אמן. ראיתי בספר אחד:
וראיתי בכתבי הרב הקדוש המפורסים מהר\"ש מבעלז זצוק\"ל (ראה) וז\"ל דהכללות ישראל כיון ששמעו שמברכים ר\"ח אלול משימין יראת השם נגד פניהם. הגם שבכל השנה יש לישראל יראה מהבורא ב\"ה מ\"מ בחודש אלול יש להם יראה כוללת ושופכים הלבבות לפני השם ב\"ה. ולכך איתא בכתבי אר\"י שאלול עם הכולל גימט' חיי\"ם כשישראל יש להם יראה כוללת מהבורא ב\"ה בימים הקדושים הללו ושופכים הלבבות לפניו יתעלה ממילא מתברך בשנת חיים. וחיים כולל הכל הן רפואה הן פרנסה שחולה אין חיותו חיות וכן עגום אין חייהם חיים לכך כשישראל שופכים הלבבות לפני השי\"ת יתעלה מתברך בשנת חיים. ולכן נקרא זה החודש בשם אלול שתרגום של ויתורו את הארץ ויאללו ית ארעא בכללות ובפרטות הם מאללים את הארצות שלהם. ולכן מתברכים בשנות חיים. ורפואה ופרנסה בכלל חיים:
ובספר דבש השדה כתב שמעתי מאדמו\"ר מהר\"ש מיעריסליב זצוק\"ל דמה שאומרים אחר יחדשהו הקב\"ה כו' ונאמר אמן. גם זו היא ברכה בפ\"ע. היינו שיהי' בזה החדש בין ישראל רק שמחות וכל טוב וסעודות מצוה. וכל אחד יברך את חבירו שיזכה עוד לשמחות והוא יענה אמן. וכמו כן חבירו יברך אותו על שמחתו וגם הוא יענה אמן. וזהו ונאמר אמן:" + ], + [ + "טעם. שקורין ליום ער\"ח יום כפור קטן. לפי שבו מתכפרין עונות של כל החודש. דומיא דשעיר ר\"ח. וכדאמרינן במוסף זמן כפרה לכל תולדותם. פ\"ח סי' ת\"ז בשם מהר\"ם קורדוירו. וע\"ש בשם הב\"י כי כינוי תולדותם קאי אל החדשים. ר\"ל כי עולת ר\"ח היתה באה על תולדות ימי החודש לפיכך קרא ר\"ח זמן כפרה ע\"ש: " + ], + [ + "טעם. שנהגו הנשים שלא לעשות מלאכה בר\"ח לפי שלא פרקו נזמיהם לעגל ניתן להם ר\"ח ליו\"ט.*ועי' ב\"י סי' תי\"ז שכתב וז\"ל ובשבילי הלקט כתב כו' אבל כשהחדש מעובר אם צריך לשמור ב' ימים אין בזה אלא מנהג מדינ' ואין מחמירין עליהם עכ\"ל. ואני ראיתי נשים נוהגות שלא לעשות מלאכה להשתכר אלא תופרות בגדי כלי הבית. ונראה שגם זה אין לעשות שמאחר שנהגו שלא לעשות מלאכה צריכות ליזהר מלעשות בו כלל ואפשר דמעיקרא הכי קיבל עלייהו לשנותו מחיל ממש ולא ליאסר במלאכות שאין עושות להשתכר ע\"ש. ועי' פ\"מ שם דנשים צדקניות זקנות לע\"ל עתידין לחזור לימי נעוריהם כלבנה: פרקי ר' אליעזר פמ\"ה:", + "קונטרס אחרון
שלא לעשות מלאכה בר\"ח. ובהגהות מנהגים כתב בשם המרדכי דמלאכה כבידה אף לאנשים אסור. ובס\"ח סימן קכ\"א כתב שנו חכמים העושה מלאכה בערבי שבתות ובערבי יו\"ט במוצאי שבתות ובמוצאי יו\"ט (ודוקא קודם הבדלה עי' טור ס\"ס רצ\"ט) ובחנוכה ופורים ובר\"ח ובכל מקום שיש נידנוד עבירה להביא תענית צבור אינם רואים סימן ברכה לעולם. וכתב הגאון מו\"ה חיד\"א בפירושו שם וז\"ל יש מי שכתב דלאנשים הוי מנהג בורות וכ\"כ הרב פרי חדש סי' זי\"ת והרב דברי יוסף בשו\"ת סי' מ\"ה. איברא הרב מהריק\"ש כתב מתוס' שבת דף כ\"ד דגם האנשים היו רגילים שלא לעשות מלאכה כו' ע\"ש: ", + "ר\"ח ליו\"ט. בסידור לב שמח כתב בשם ר\"י אחיו של השל\"ה זלל\"ה הטעם שנהגו הנשים שלא לעשות מלאכה בר\"ח. עז\"ה לפי שהמועד נתתקן נגד האבות. פסח נגד אברהם דכתיב לושי ועשי עוגות ופסח הי'. שבועות נגד יצחק שתקיעת שופר של מתן תורה הי' באילו של יצחק. סוכות נגד יעקב ולמקנהו עשה סוכות. וי\"ב חדשי השנה שגם הם נקראים מועדים נגד י\"ב שבטים וכשחטאו בעגל נטלו מהן ונתנו לנשותיהם לזכר שלא הי' באותו חטא ע\"ש. ועי' ט\"ה ליקוטיס סעי' קפ\"ד:", + "שאין עושות להשתכר. כתב בספר אשל אברהם שם יש ללמד זכות מה שקצת נשים עושות בר\"ח בתי רגלים ע\"י עניבות זו בזו. כי קיי\"ל שעניבה אינה כקשירה ואין זה בגדר אריגה ולגבי מנהגא דר\"ח יש להקל בזה. אך מה שעושין ע\"י חוטים כרוכים על עצים עגולים כידוע נראה שהוא בגדר מלאכת אומן ואין להקל בר\"ח. והנוהגת להקל גם בזה בר\"ח צ\"ל מצד שאין להם מה לאכול בלא זה והוא לכבוד ש\"ק ומכל מקום טוב ליזהר ע\"ש:" + ], + [ + "טעם שאנו קורין הלל בר\"ח. משום שרמזו דוד (בתהלים קנ) הללויה הללו אל בקדשו י\"ב פעמים הללו כנגד י\"ב חדשים וכופלין כל הנשמה כנגד חדש העובר.*כתב הכלבו אם בא לבהכ\"נ סמוך להלל יקרא הלל תחיל' עם הציבור ואח\"כ יתפלל ע\"כ וכשאומר פסוקי דזמרה יפסיק ויאמר הללויה דלא גרע ממזמורים שמוסיפין בשבת בלא ברכה תחלה וסוף ויסמוך על ברכת ב\"ש וישתבח כיון דהרבה פוסקים שלא יברך. אבל בימים שגומרין הלל לא יאמר אותו באמצע פסוקי דזמרה דאז לכ\"ע צריך ברכה. א\"ר סימן תכ\"ב ס\"ק י\"א:
ובספר אשל אברהם שם כתב דלאו דוקא בימים שגומרים בהם ההלל. רק כל חוץ ר\"ח כן הוא הדין. ע\"כ בחוה\"מ פסח ויו\"ט אחרון ג\"כ דינו כימים שגומרים בהם את ההלל להא מילתא:
אמנם בין ישתבח ליוצר אפילו בימים שגומרים את ההלל יאמר הלל עם הצבור בברכ' תחלה וסוף דהא מפסיקין לכל דבר מצוה כמבואר סי' נ\"ג סעיף ג' ע\"כ יוכל ג\"כ לפסוק בברכות. ד\"ח: (תניא רבתי):", + "קונטרס אחרון
כנגד י\"ב חדשים. והללוהו בתקע שופר היא הששה. ושם רמז לתקוע שופר. ייטיב פנים בשם ז' הגאון הקדוש מאוהל זצ\"ל:" + ], + [ + "טעם. שאומרים הלל בדילוג בר\"ח. כיון שיש מחלוקת בין המפרשים, הרמב\"ם ז\"ל כתב בקריאת ההלל בראשי חדשים הי' מנהג ואינה מצוה ומנהג זה בציבור לפיכך קורין בדילוג. אבודרהם:" + ], + [ + "עוד טעם. שאומרים הלל בדילוג בר\"ח. משום דהוי יום סליחה כיום הכפורים ור\"ה לכן אין לגמור הלל כדאמר זמן כפרה לכל תולדותם. פי' תולדותם דמיום שנתלו המאורות נפלה אסכרה בתינוקות שלא יכלי לסבול האויר ונתבטלה בקרבן ראש חודש. הגהות מנהגים:" + ], + [ + "טעם. דמברכינן על קריאת הלל בר\"ח אע\"ג דהוי מנהג (עי' תענית דף כ\"ח ע\"ב ועי' לעיל סעי' תל\"ז) ואמנהגא לא מברכינן. כמו שאין מברכין על הערבה מהאי טעמא (עי' לעיל סעי' תת\"כ). משום דהיינו דוקא אמנהג דערבה דלא הוי אלא מנהג טלטול בעלמא ואמנהג דטלטול לא מברכינן אבל בשאר מנהג כמו קריאת הלל ואחריני כמו אותו מנהג ודאי מברכינן וכן הלכה למעשה. תוס' תענית דף כ\"ח ע\"ב בד\"ה אמר:", + "קונטרס אחרון
דהוי מנהג. בסידור יעב\"ץ כתב דנשים אע\"פ שמחמירות על עצמן במצות עשה\"ג ומבורכת עליהן. מ\"מ בהלל דר\"ח ודאי לד\"ה אין נכון להן לברך. כיון דאפי' אנשים לדעת רבים וגדולים לא יברכו ע\"כ יש למנען מזה:" + ], + [ + "טעם. שאמז\"ל (שבת קי\"ח ע\"ב) הקורא הלל בכל יום הרי זה מחרף ומגדף. משום דכתיב ביה עצביהם כסף וזהב וכשאומר אותו בכל יום נראה כמחרף ומגדף כלפי מעלה ולומר שאין יכול לבטלם מן העולם. מדרש תלפיות אות ה' ענף הלל הגדול בשם הירושלמי." + ], + [ + "טעם. שאומרים הלל מעומד. דכתיב הללו עבדי ה' העומדים. ט\"ז סי' תכ\"ב סק\"ד ואסור לסמוך עצמו לעמוד או לכותל דסמיכה אינה כעמידה. מ\"א שם ס\"ק י\"א: " + ], + [ + "טעם. שתקנו לכפול הפסוקים מאודך. עד הודו. מפני שאמרם ישי ודוד ואחיו ושמואל. כדגרסינן בפרק ערבי פסחים דף קי\"ט ע\"א אמר רבי שמואל בר נחמני אמר רבי יונתן אוד\"ך כי עניתני אמר דוד. אבן מאסו הבונים אמר ישי על דוד שהי' צעיר שבאחיו ורועה בצאן ולא הי' נחשב בעיניהם ולא עלה בלבם שיהי' הוא מלך. הבונים הבנים כתיב. מאת ה' היתה זאת. אמרו אחיו שהוא לשון רבים. זה היום עשה ה' נגילה. אמר שמואל שהי' מתנבא להם שסופם לגיל ולשמוח שיושיעם הקב\"ה מיד אויביהם על ידו. אנא ה' הושיעה נא. אמרו אחיו. אנא ה' הצליחה נא. אמר דוד שהי' מצליח ומתפלל שיצליח גם במלכותו. ברוך הבא בשם ה'. אמר ישי כשבא דוד מן הצאן. ברכנוכם מבית ה'. אמר שמואל כשקרא אותם אל הזבח. אל ה' ויאר לנו. אמרו כולם. אסרו חג. אמר שמואל שאמר להם שיהי' מקריבין זבח שלמים לשמוח ולזרוק על המזבח. אלי אתה ואודך.. אמר דוד. הודו לד'. אמרו כולם. ומפני כבודם אנו כופלין אותם להראות שאנו חושבין כל פסוק מהם כפרשה בפני עצמה ולכך אנו פוסקין אנא ה' הושיעה נא אנא ה' הצליחה נא לשנים וכופלין אותם אע\"פ שהוא פסוק אחד. אבודרהם:" + ], + [ + "טעם. שאנו נוהגין עכשיו הש\"ץ אומר יאמר נא ויאמרו נא והצבור עונין ע\"כ אחד ואחד הודו. לא מצינו מנהג זה בתלמוד ואפשר שנהגו כן לרמוז שמצוה לענות ראשי פרקים ולפי שהוא פסוק של הודאה ושבח נהגו כן. טור סי' תכ\"ב ועי' פרק לולב הגזול דף ל\"ח ע\"ב וע\"ל סעי' תתפ\"ז ס\"ב:" + ], + [ + "טעם. שיש נוהגין לומר בר\"ח השיר של יום תיכף אחר תפלת שחרית. כי כן בבהמ\"ק י\"ר שיב\"ב היו הלוים אומרים השיר של יום אחר הקרבת קרבן תמיד של שחר קודם הקרבת קרבן מוסף. יסוד ושורש העבודה שער ח':" + ], + [ + "טעם. שאומרים בר\"ח ברכי נפשי. לפי שיש בו עשה ירח למועדים. טור סי' תכ\"ג. ובזוהר במדרש הנעלם פ' וירא דבכל ר\"ח אומרים נשמות הצדיקים בג\"ע מזמור זה:" + ], + [ + "טעם. שחולצין התפילין בר\"ח קודם תפלת מוסף אפי' במקום שאין אומרים כתר יתנו לך. מפני שתפלת מוסף הוא במקום הקרבת הקרבן מוסף שבו ביום ואנו עושין אותו כמו יו\"ט לפחות בעת ההקרבה וי\"ט אין צריך אותו וכ\"ש במקום שאומרים כתר שכיון שאומרים קדושת כתר אין צריכין לכתר תפילין*ובפרי עץ חיים שער ר\"ח פ\"ג כ' מנהג הרח\"ו ז\"ל שלא להניח תפילין דר\"ת לאחר שאמרו קדושת כתר עד שחרית של יום ב'. כי הליל' מפסקת. והרמ\"ע חולק אף שהי' ירידה בחטאת דר\"ח דאסקי תיכף אחר מוסף ויש להניח ע\"כ:
ואם חולץ התפילין אחר הקדיש שקודם מוסף לא יקפלם תיכף. כדי שלא יהא הפסק כ\"כ בין הקדיש להתפל'. נלמד ממה שכתב הפ\"מ סימן נ\"ה סק\"א דהקדיש שאומרים קודם תפלת י\"ח על העמוד בשבת במנחה קאי לס\"ת והא דא\"א על הבימה כדי שידעו העם מתי יתחילו ש\"ע. וע\"ל סעי' נ\"ה:
אם בשעה שהציבור אומרים כתר עדיין הוא עומד לבוש בתפילין נוהגין העולם לכסות התפילין ונכון הוא. ארחות חיים סי' תכ\"ג אות ז': אפי' בעת שאומרים התפלה בלחש. לבוש סי' כ\"ה סעי' י\"ג. ובזוהר פרשת פנחס דמי שמתפלל מוסף בתפילין חייב מיתה:*ועי' מ\"א סי' תכ\"ג ס\"ק ו' דיש מקפידין שלא לחלוץ עד אחר הקדיש כדי שיהי' ד' קדישים. ועי' פ\"מ סי' תרנ\"א ס\"ק ז' וז\"ל ובשו\"ת מנחם עזרי' כתוב ראוי להסיר תפילין בר\"ח כשהגיע יה\"ר שנשמור וכו' לא בשעה שרוצה להתפלל מוסף. (משום דבני מערבא היו מברכין על חליצת תפילין אקב\"ו לשמור חקיו אע\"ג שאין לברך על חליצתן כיון דליכא ברכה בהא ש\"ד. עטרת זקנים סי' כ\"ה ואליהו רבה סי' כ\"ה אות כ\"ה כתב דבר\"ח יש לחלצן אחר קדושות ובא לציון כו' אבל לא ימתין עד אחר הקדיש דהוי יותר כחולץ לפני רבו כיון שעומד להתחלת התפלה ע\"ש. ובמקום שמכניסין הס\"ת לאחר ובא לציון לא יחלוץ עד שיחזירו הס\"ת ויניחוהו בהיכל. או\"ח שם סעיף י\"ג. ובחוה\"מ של סוכות קודם הלל. ובחוה\"מ של פסח הציבור חולצין קודם הלל והש\"ץ אחר הלל. מ\"א שם: ", + "קונטרס אחרון
לכסות התפילין. ובסידור יעב\"ץ כתב דאם השעה דחוקה יזיזם ממקומן ע\"ש:" + ], + [ + "טעם. שבימים טובים ור\"ח מקדים קדושת ישראל לקדושתן שאומרים מקדש ישראל והזמנים או מקדש ישראל וראשי חדשים*בספר בני יששכר מאמרי חדש ניסן כתב וז\"ל ידוע בי\"ב חדשי השנה שולטים י\"ב צירופי הוי\"ה והם בגי' שי\"ב בגי' חד\"ש. וידוע מכתבי מרן האריז\"ל אשר בכל ראש חדש צריכין לכוין במוסף בסיום הברכ' האמצעית צירוף הוי\"ה השולטת באותו החד\"ש. ובזה פירשנו משאז\"ל מפני מה ישראל מתפללין ואינם נענים מפני שאינם יודעים להתפלל בשם שנאמר אשגבהו כי ידע שמי יקראנ\"י ואענ\"הו. היינו שאינם יודעים לכוין צירוף השם השולט באותו החדש:
ועפ\"י פירשנו במשה ואתחנן אל הוי\"ה בעת ההוא לאמר. בעת ההוא. אל צירוף השם הוי\"ה השולט בחדש ההוא. ולאמר לדורות שיכוונו בתפלתם צירוף הוי\"ה השולט מדי חדש בחדשו ויהיו נענים בתפלתם: ואציג לפניך הצירופים של כל חדש וחדש:
הצירוף של חדש ניסן. הוא כסדרה יהו\"ה. יוצא מפסוק \"ישמחו \"השמים \"ותגל \"הארץ: צירוף הוי' של חדש אייר. יהה\"ו: צירוף הוי' של חדש סיון. יוה\"ה. צירוף הוי' של חדש תמוז. הוה\"י: צירוף הוי' של חדש אב. הוי\"ה: צירוף הוי' של חדש אלול. ההו\"י: צירוף הוי' של חדש תשרי. והי\"ה: צירוף הוי' של חדש מרחשון. והה\"י: צירוף הוי' של חדש כסלו. ויה\"ה: צירוף הוי' של חדש טבת. היה\"ו: צירוף הוי' של חדש שבט. היו\"ה: צירוף שם הנכבד המאיר בחדש אדר ההי\"ו: ויש לכל אדם לכוין במוסף של ר\"ח בסיום הברכה האמצעית צירוף הוי' השולטת באותו חדש. ובזה יהי' נענים בתפלתם: כיון שע\"י קדושת ישראל נתקדשו הם ואלו לא נתקדשו ישראל לא הי' קובעים חדשים וקוראין מועדים בבית דין. רש\"י ביצה דף י\"ז ע\"א:" + ], + [ + "טעם. שאומרים בשנת עיבור ולכפרת פשע. משום דיש י\"ב לשונות לטובה ולברכה כו' נגד י\"ב חודש לכך אומרים עוד ולכפרת פשע נגד עיבור ולנוסחא זו ראוי לאמרו בכל חדשי אותו שנה כמו שאומרים י\"ב לשונות בכל חודש וכן משמע לישנא דנוסחא בשנת עיבור ולא נקט בחדש עיבור. אלי' רבה סי' תכ\"ג ס\"ק ו' ועי' פ\"מ שם שכתב וז\"ל ומ\"מ ראיתי המנהג רק עד ר\"ח ניסן ע\"ש:", + "קונטרס אחרון
נגד עיבור. ומה שאומרים הנוסח ולכפרת פשע. כי שמא השנה אינה מעוברת ונמצא אוכלים חמץ בפסח. שמעתי:" + ], + [ + "טעם. דבר\"ח יאמר בקדושת כתר ועמך ישראל ובשבת וי\"ט עם עמך ישראל כי בשבת ויו\"ט ישראל הם עיקר. שערי תשובה סימן תכ\"ג ועי' כל בו סי' ל\"ז:" + ], + [ + "טעם. שנוהגין לעשות סעודת ראש חודש. זכר לסעודה שהי' עושין לעידי הלבנה בזמן שהי' מקדשין על פי הראיה. כל בו. יש מי שכתב שיש נוהגים להדליק נרות יתרות לכבוד ר\"ח. עי' פ\"ח סי' תי\"ט:", + "קונטרס אחרון
סעודת ר\"ח*ובסידור לב שמח כתב וז\"ל בשל\"ה כתב מצוה להרבות סעודות ר\"ח כמו במועד דאתקוש בתור' וביום שמחתכם ובמועדיכם ובראשי חדשיכם ובנביאים כתיב והיה מדי חודש בחדשו מדי שבת בשבתו. וכתיב גבי שאול מדוע לא בא בן ישי גם תמול גם היום אל הלחם והשיבו יונתן זבח משפחה ומשם מוכח דבשני ימים מצוה לעשות סעודת ר\"ח: בספר שכנה\"ג כתב ראיתי מדקדקים כשחל ר\"ח בחול עושים מאכל אחד יותר לכבוד ר\"ח. וכשחל בשבת עושים מאכל א' יותר ממה שעושים לכבוד שבת. ובסידור יעב\"ץ כתב בשם הירו' דכשחל בשבת צ\"ל סעודה ר\"ח ביום א'. וע\"כ נכון להרבות אז בסעודת לוית המלכה להשלים בה י\"ח סעודת ר\"ח. וע\"ל בהשמטה תתצ\"ח:
ובשם הרב הצדיק הקדוש מלובלין זצוק\"ל דלכן עשה רבינו המחבר בסי' תי\"ט סימן בפ\"ע לענין חיוב לאכול סעודת ר\"ח. וכן בסי' ש' לענין חיוב לאכול סעודת מלוה מלכה כדי שיהי' הענין חשוב בעיני העולם: ", + "לכבוד ר\"ח. ובספר יוסף אומץ כתב וז\"ל הת\"ח כתב שמעתי שיש מקום בארצות המערב נוהגין לכבדו בלילה להדליק נרות כמו בשבת ע\"כ ולכן טוב שלפחות ידליק נר אחד בפמוט מוסיף על הנרות שמנהגו להדליק בשאר ימות החול עכ\"ל. ובספר עבוה\"ק כ' שנכון לעשות שינוי מאור שבת:
ובספר יסוד ושורש העבודה שער ט' כתב וז\"ל ילבש האדם איזה מלבוש חשוב בר\"ת וסימנך חמ\"ש חליפות שמלות. \"ח\"מ\"ש ר\"ת \"חדש \"מועד \"שבת יחליף שמלותיו. ובתיקונים תקון כ\"א דמ\"ו כ' נשמתא יתירה בשבת וביומא טבין ובכל מוספין. הרי כתב בלשונו הק' ובכל מוספין היינו בכל יום שיש בו מוסף שאף בר\"ח מקבל אדם נשמה יתירה. ע\"כ בודאי ראוי וישר להלביש בגד חשוב עכ\"ל. ובספר אור צדיקים כתב ג\"כ דיש להחליף הבגדי' בר\"ח:" + ], + [ + "טעם. למנהג שהתינוקות מביאין מעות לרבם בר\"ח ונקרא מעות ר\"ח. לפי שאנו אומרים זמן כפרה לכל תולדותם. וע\"כ המעות הללו הם כפרה לתינוקות.*כתב הטור סי' תי\"ט בשם הפסיקתא כל מזונותיו של אדם קצובים לו מר\"ה חוץ ממה שהתינוקות מוליכות לבית רבן בר\"ח ופי' הרב\"י דוקא שכר לימוד. והב\"ח פי' דהיינו מה שנהגו ליתן מעות של ר\"ח לרבן ואין לבטל המנהג ע\"ש: (מט\"מ):" + ], + [ + "טעם. שאין מעברין אלא אדר וכל שאר החדשים אין מעברין. דכתיב (אסתר ג') לחדש שנים עשר הוא חודש אדר ואי מעברין אחת משאר החדשים לא הוי אדר שנים עשר. תוס' סנהדרין דף י\"ב ע\"א בד\"ה אין:" + ], + [ + "טעם. למה אנו מברכין ברכת הלבנה במוש\"ק. כי אז נחרב הבית והלכה השכינה בגלות. לכן אנו אומרים שעתידין להתחדש כמותה. הרי ביום שנחרב אנו מבשרין חדוש ישראל והשכינה.*אין מברכין על הירח אלא במו\"ש כשהוא מבושם ובגדיו נאים וממתינין עד י' בחודש היינו שיום א' הוא י' אבל אם בשבת הוא י' אין ממתינין. עיין מ\"א סי' תכ\"ו סק\"ג.
ועי' במק\"מ על הזוהר פ' וארא דף ל' ע\"ב שכתב וז\"ל בח\"י דף ל\"ב כתב קבלנו מרבינו האריז\"ל שלא לקדש הלבנה עד ז' למולד ואף אם חל מוצאי שבת אחר ד' וה' מהמולד לא נקדשוה כל שלא עברו עליה ז' ימים וכן ראיתי להבאים בסוד ה' לא חששו לטעם שלא להחמיץ המצוה ולא לטעם שרוב הצבור מתקבצים אז ולא לטעם שהם מבושמים ומינה לא תזוע עכ\"ל. ובזוהר חי פ' וארא דף ל\"ח ע\"ג כתב שם מרירות על דברי ח\"י כי אין מזה זכר בדברי מרן האריז\"ל אדרבא מבואר בהדי' בפע\"ח ברכת הלבנה אנו אומרים בר\"ח. ומסיים לכך אנו אומרים ברכה זאת בר\"ח מפני שהיא מתחדשת בר\"ח. וכתב שם אלו הי' יודע בימי חורפו שמנהג זה נתפשט ע\"י הח\"י בודאי הי' נהג לקדש בר\"ח אלא שסבר שהוא ע\"י רבינו ב\"י וכעת א\"א לו עוד לשנות בימי סבא ע\"ש:
ועי' מ\"א סי' תכ\"ו ס\"ק י\"ג וז\"ל בספר הקנה כתב מצוה מן המובחר לקדשה ביום ראשון וכן דעת הרמב\"ם וסמ\"ג ובלבוש כתב שאם חל מו\"ש הראשון ו' ימים בחודש או אפי' ה' ימים ורואין בו הלבנ' שאורה רב ומתוק שיש לסמוך על תלמידי רבינו יונה ולברך עליה בעוד שהוא מבושם בשמחת שבת ובגדים נאים ולא ימתין עד אחר ז' לברך בחול ע\"ש:
ובספר מעשה רב להגאון הקדוש מוהר\"ר אליהו מווילנא ז\"ל אות קנ\"ו כתב דאין מחמצין המצוה עד ז' ימים אחר המולד או עד מו\"ש רק תיכף אחר ג\"י מקדשין וכן מקדשין קודם ט\"ב וקודם יו\"כ:
ובספר אשל אברהם שם כתב כשם שע\"י מה שיש ה' לילות ממתינין עד ליל מוש\"ק. כן נראה להמתין מלקדש ביחיד עד שיהי' בין הציבור אם יודע בבירור שיהי' לו אח\"כ. כי ברוב עם הדרת מלך הוא כמו ההידור של מוש\"ק:
ובספר ארחות חיים שם בהגהות כ' ראיתי במכתבי בעל דע\"ק דעדיף לקדש ביחיד במוצ\"ש מלהמתין על ציבור לקדשה אח\"כ בחול. ועי' קונטרס אחרון לטעמי המנהגים בהשמטת לסעי' תנ\"ד: פע\"ח שער ר\"ח פי\"ג בשם הרח\"ו: ", + "קונטרס אחרון
עד י' בחודש*בשו\"ת שבות יעקב ח\"ג סי' ל\"ד כתב כשחל ז' אדר ביום ה' ואז הי' בלילי ה' נגהי יום ו' כבר עברו ז' ימים מיום המולד. ויש שהי' רוצין לקדש אז כיון שביום הקודם הי' מיתת משה רבינו ע\"ה וניתן רשות ליהושע שהוא פני לבנה ולא הי' רוצים להמתין עד מוש\"ק. כתב שם דראוי לגעור באותן שרוצין לעשות כן כי אין לנו לבדות חידושי דינים: ובסידור יעב\"ץ כתב דאם מו\"ש קודם ז' בחודש ממתינין עד מו\"ש אבל לא יותר. וכ\"ש בימות הגשמים שאין להמתין על מ\"ש יותר מז'. גם האבל אם ז' של לבנה הוא בתוך ימי אבילתו לא יחמיץ המצוה. וכן יש לקדשה לפני יו\"כ דשהוי מצוה לא משהינן ע\"ש. ועי' בהשמטה לסעי' תשע\"ה:" + ], + [ + "טעם. שאין מקדשין הלבנה בשבת או ביו\"ט. משום כשם שיש תחומין למטה כך יש תחומין למעלה ואין להקביל פני השכינה בי\"ט או בשבת חוץ לתחום. עיין ט\"ז סי' תכ\"ו סעיף א'. ועי' ברכי יוסף שם סעי' ז' בשם הרב כנה\"ג דאם לא קדש עד ט\"ו ויום ט\"ו הוא שבת או יו\"ט יכול לקדש ע\"כ. ועי' בשו\"ת השיב משה חאו\"ח סי\"ד שכ' דבשעת הדחק מותר לקדשה בליל ט\"ז בשם ומלכות:*ובשו\"ת שבות יעקב ח\"ג שאלה ל\"א כתב שם תשוב' ארוכה מהגאון מהרד\"א מפראג (שנת תפ\"ב) לענין לקדש הלבנ' בליל שבת אם אין להם זמן רק לקדש במו\"ש והשגות גדולות על המחמירין ועשה כן למעשה. ועל חששא זו דכשם שיש תחומין למט' כך יש תחומין למעל' ואין להקביל פני השכינ' בשבת וי\"ט חוץ לתחום כתב אמור מעתה הרואה את חבירו חוץ לתחום יהי' אסור לדבר עמו או ליתן לו שלום:
וביחוד ע\"י כלים המיוחדים לדיבור ומשמיעים קול על כמה וכמה מילין בריחוק מקום יכול אדם לדבר עם חבירו דבר זה יהי' אסור לדבר עמו בשבת ומעולם לא שמענו שום פוצה פה לפקפק בזה. והאריך שם בשבח התשוב' וכתב אי לאו דברי מר לא הייתי מזיז אפי' זיז כ\"ש מדברי אחרונים המחמירין כיון דעדיין יש שהות במו\"ש לקדשה ע\"ש. ועי' בשו\"ת בית יצחק יו\"ד ח\"ב סי' ל\"א דאסור לדבר בשבת ע\"י מכונה הנקראת טעלעפאן כי מלבד מה שמוכרח המדבר במכונה הזאת להכות מקודם בפעמון עת ירצה לדבר יש לאסור עוד משום דע\"י סגירת זרם הלעקטרי נולד כח עלעקטרי וכתב דודאי כלי אחר הי' לפני הגאון הנ\"ל שלא הי' בה חששות האלו ע\"ש. ויוכל ג\"כ להיות באופן שיוכל לדבר עם חבירו בלי הכאה מקודם בפעמון ובלא סגירת זרם העלעקטרי. שיהי' הטעלעפאן נערך בע\"ש ע\"י הצענטעראהל ממקומו למקום שרוצה לדבר עם חבירו. ויאמר מקודם לחבירו שבש\"ק בשעה ג' או ד' יתוועדו יחד אצל הטעלעפאן ואז ברגע זו יוכלו לדבר ביחד בלי הכאת הפעמון מקודם. וא\"כ יוכל להיות דכעין כלי זו הי' לפני הגאון הנ\"ל והי' נקשר רק מא' לחבירו ואז יכול לדבר במכונה הזאת בלי להכות מקודם בפעמון עת ירצה לדבר:
ועי' באר היטב סימן תכ\"ו סק\"ה שכתב בשם הב\"ח שפ\"א לא נראית הלבנה עד ליל א' של סוכות ועשו מעשה בקראקא וקדשוהו מאחר דא'\"א לקדשה אח\"כ. ובשו\"ת הרשב\"א ח\"ד סימן מ\"ח התיר לקדש הלבנ' בליל שבת משום דהמברך אינו אל הלבנה אלא ליוצרה ברוך הוא שברא הלבנה ומחדשה בכל חדש ושאינה משנה את תפקידה והוא ית' אינו למעל' מעשרה ולא למעל' מן התחומין ע\"ש ובמהרי\"ל כתוב ג\"כ שמהר\"ש התיר לקדשה בליל שבת ועיין מ\"א שם סק\"ז:
ועי' מטה אפרים סי' תרכ\"ה דכתב וז\"ל אם לא נראה הלבנ' במוצאי יוה\"כ עד לילה ראשונ' של סוכות יקדשו אותה אז אפילו אם חל בשבת. ונהגנו להתפלל מנחה בצבור ולהמתין עד שעה הראוי לקדש ואח\"כ יוצאין כל הצבור לקדש הלבנ' וחוזרים לבהכ\"נ לקבל שבת או לתפלת מעריב של יו\"ט דאע\"ג דשבת וי\"ט ממילא חייל בכניסת הלילה ע\"מ טוב להקדים הקידוש קודם קבלת שבת או יו\"ט בתפילה. ומ\"מ אי לא עביד הכי או לא זרחה בתחלת הלילה עד אחר כמה שעות אין להטריח הצבור להמתין בתפלת מעריב ורשאים להתפלל מיד מעריב ומ\"מ ימתינו קצת אחר התפילה. כי ברוב עם הדרת מלך ע\"ש: ", + "קונטרס אחרון
בליל ט\"ז בשם ומלכות. ובספר דרך פקודיך כתב וז\"ל אמרו לי מגידי אמת בשם אדמו\"ר הרב מוהר\"ר יעקב יצחק זצוק\"ל באם לא נראית הלבנה בזמנה עד אחר אותו הזמן יאמר המימרא בגמרא מאי מברך אמר רב יהודה ברוך אתה י\"י אמ\"ה אשר במאמרו וכו'*ועי' סנהדרין מ\"ב ושם לא כתיב בהברכה שם ומלכות רק בהסיום בא\"י מחדש חדשים ועי' מ\"א סי' רט\"ו סק\"ה דגדול בשעה שלומד הברכות בגמ' אומר בלא הזכרת השם ועי' מחצית השקל שם שכתב על הא שכתב התוס' בפ' הרואה דף נ\"ד דכל הני ברכות צריכות להזכרת שם ומלכות בא\"י אמ\"ה דלא קשה על רבי שסידר המשניות למה לא הזכיר בכל הני ברכות שם ומלכות רק כתב על הברקים אומר ברוך שכחו וגבורתו מלא עולם. על בשורות טובות אומר ברוך הטוב והמטיב. משום דבשעת למודו אסור לגדול להזכיר השם. ולכן גם רבי שסידר המשניות לגרסן לא הזכירו שלא יבואו להזכיר השם בשעת לימודו ע\"ש. ועי' פמ\"ג שם דכשלומד פסוקים בתלמוד ודורשן רשאי לאומרן כמו שהם כתובים עם הזכרת השם. ועי' שערי תשובה שם סק\"ד:
לאחר הברכה אומר ברוך יוצרך ברוך עושך ברוך קונך ברוך בוראך ר\"ת יעקב. מפני שצורתו של יעקב חקוקה בלבנה. תשב\"ץ אות ר\"כ ונראה דמה שאמז\"ל בש\"ס דב\"ב פני משה כפני חמה ופני יהושע כפני לבנה היינו מאירה כלבנה:
ובספר בית שמואל אחרון (בהעלותך) פי' פני משה כפני חמה כו' דהנה הלבנה אמרה א\"א לב' מלכים שישתמשו בכתר א'. אמר הקב\"ה ללבנה לכי ומעטי עצמך וכתבו המפורשים הטעם שצווה ללבנה שתמעט ולא לשמש. מפני שהשמש הי' עניו. ולא הקפידה על ב' מלכים והלבנה הקפידה לכך נתמעט הלבנה והשמש נשאר בגבורתה. ומצינו שיהושע אמר אדני משה כלאם. ומשה לרוב ענוותנותו לא הקפיד ע\"ז. וזה פני משה כפני חמה. כמו חמה שלא הקפיד על שני מלכים שישתמשו בכתר א' כן משה לא הקפיד על שום דבר. פני יהושע כפני לבנה שהקפידה. אף יהושע הקפיד ואמר אדני משה כלאם: ול\"נ לומר בריך רחמנא מרי' מלכא דעלמא אשר במאמרו וכו' וכן אני נוהג בכל ספק ברכות עיי\"ש וע\"ל בהשמטה לסעי' רי\"א בד\"ה ובספר א\"א:
בספר נצר חסד פ\"ד כתב וז\"ל יש צדיקים וחסידים שמחשבין מר\"ח שכן מוכח לשון כל הראשונים שסתמו דבריהם ולא הזכירו מולד כלל בדבריה' וקבלה ביד רב חמאי גאון ורב שרירא ורב האי כמובא בדבריהם שאין הלבנה עליונה נפגמת אלא עד עבור ששה עשר מחדש. ואפי' הלבנה הזאת אינו ניכר פרידתה ופגימתה להדיא אלא עד עבור ששה עשר מחדש ואנו מברכין על הנאת אורה וכל שאין ניכר החסרון להדיא יכולין לקדש וכן עשה מעשה הגאון מוהר\"ר אברהם יהושע העשיל מאפטא אף שמימי לא עשיתי כך אבל לא הייתי מקנתר למי שיעשה כך כי כן מוכח פשטות הסוגיא וכל דברי הראשונים. ועוד שענין כזה אמירות ברכה בדרך שבח אינו איסור משום ברכה שאינה צריכה ואין בה לא תשא ע\"ש:
ובספר מנחת פתים סי' תכ\"ו העיד שראה בכתבי הרב מו\"ה שמעריל ז\"ל בעהמ\"ח עיון תפלה שבבראדי נעשה מעשה לברך בליל שיתסר בפני הגאון מו\"ה מאיר אב\"ד דשם:
ובספר בני יששכר כתב לולא דמיסתפינא מרבותי הייתי אומר. דזמן ברכת הלבנה בחידושה תלוי בקביעות ר\"ח שלנו ורשאין לברך עליו עד חציו של חדש. עפ\"י קביעותינו. הן מלא הן חסר. כיון שהשי\"ת מסר זאת בידינו ואומר למלאכים אני ואתם נשאל לב\"ד של מטה אימתי נקבע ר\"ח. אבל מיסתפינא לפסוק כן להלכה מה שלא פסקו כן הראשונים ואחרונים ציינתי כ\"ז למשמרת:", + "ברוב עם הדרת מלך. ובספר ארחות חיים סימן תכ\"ו אות י\"ד כתב בשם כתבי הדע\"ק דאם אין רק ב' ימים זמן לקדש הלבנה מותר לקדש בליל שבת. אבל אם יש ג' ימים יש להמתין ע\"ש:
ובשנת תרס\"ה לא נראה הלבנה עד סוכות שחל בשבת וקידשו אותה הציבור פה לבוב בליל א' אחר התפלה כי לא היה צלול קודם. והרבה אנשים קידשו אותה בליל ב' בשם ומלכות כי לא עבר עדיין מהמולד זמן חצי כ\"ט י\"ב תשצ\"ג. היינו י\"ד מעל\"ע וי\"ח שעות שצ\"ו חלקים וחצי. כי המולד הי' בש\"ק בבוקר לערך שעה ה' ויום א' דר\"ה הי' ביום ש\"ק. והי' עוד זמן עד אור ליום א' ב' דסוכות עד אחר שעה י\"א בלילה:
כתב בספר תולדות אהרן (תולדות) כשיבא משיח צדקינו יהא הלבנה תמיד במילואה. ויהא בסוף חודש שמחה יותר מתחילת חודש. שחצי הראשון של חודש הי' תמיד במלואו משא\"כ בסוף חודש:" + ], + [ + "עוד טעם. משום דעדיף כבוד שבת מלכתא וקדושת יו\"ט מהקבלת פני לבנה ואין מערבין שמחה בשמחה.*ועי' באר היטב סימן תכ\"ו ס\"ק ד' דאבל לא יקדש הלבנ' בז' ימי אבילות ודוקא כשיש עוד זמן לקדש אבל אם עובר הזמן שאינו יכול לקדש הלבנ' יכול לקדש בימי אבלו ע\"ש. ובספר עמק ברכה כתב דאם לא ישלים אבילתו עד י' בחודש מיום המולד לא ימתין עד ליל י\"א אלא יקדש בימי אבלו: חק יעקב סימן תצ\"ד סק\"ב בשם תשובת מ\"ע סי' ע\"ח:", + "קונטרס אחרון
כתב בספר יוסף אומץ אות ת\"ע ראיתי מנהג אבותינו תורה כשיש ב\"מ מת ברחוב שלא נקבר שאין מקדשין בלילה ההוא את הלבנה שמפני שצריך להיות בשמחה בשעת קידושה. אכן אם יש חשש לשעה עוברת אין להקפיד על זה:
ועי' מ\"א סימן תקכ\"ו ס\"ק כ\"א בשם המדרש דאסור לאכול סעודת קבע קודם שנקבר המת. והאסמכתא היא ממ\"ש לא תאכלו על הדם. ועיין מחצית השקל שם דביו\"ט דאיכא מצוה באכילה יוכל לאכול. ועי' שערי תשובה שם בשם מור וקציעה דמ\"ש המ\"א בשם המדרש הוא דוקא היכא דליכא חבורתא. ודוקא ביום שקוברים אותו:
ובפסקי מהרי\"א סי' כ\"ה כתב בשם ס\"ח דאין שואלין בשלום כשיש מת בעיר עד לאחר הקבורה ובשם תוס' דאלפס פ' ואלו מגלחין כתב דאין שואלין בשלום בבית הקברות כשיש שם מת. ובשאין שם מת שואלין ברחוק ארבע אמות מן הקברות:" + ], + [ + "טעם. שאין הנשים נוהגות לקדש הלבנה אע\"ג דהן מקיימות כמה מ\"ע שהזמ\"ג. מפני שהם גרמו פגם הלבנה.*ועי' ישועות יעקב סימן י\"ז סק\"א דכתב וז\"ל ומהנכון שהנשים לא יברכו על מצות כאלו שהן פטורים משום ספק ברכות וכן העידו לפני אנשים כשרים שהגאון א\"ז החכם צבי מיחה בכאן בנשים שלא יברכו על מ\"ע שהז\"ג וכן העידה זקנתי בת הגאון זקני מוהר\"א ליבש אב\"ד דק\"ק אמשטרדם שהוא הי' חתן הגאון הנ\"ל שלא הניח לנשים לברך הן רבים עתה המתנהגים לברך וא\"א למחות בידם אבל על צד הדין יותר נכון שלא לברך ע\"ש: מ\"א סימן תכ\"ו:", + "קונטרס אחרון
יותר נכון שלא לברך. ועיין ברכי יוסף סי' תרנ\"ד אות ב' דכ' וז\"ל מה שנהגו קצת נשים בארץ הצבי לברך על לולב. זה שנים רבות ערערתי על זה דנהגו כך מעצמן ואנן קבלנו הוראות הרמב\"ם ומרן והם פסקו שלא לברך כו' ואחר זמן האיר וזרח ס' נחפה בכסף למורי הרב זללה\"ה ושם כתב שהוא מנהג טעות וכל המבטל המנהג תע\"ב. ואחר זמן רב בא לידי קונטרס מרבינו יעקב ממרוי\"ש מרבוואתא קמאי דמייתי ליה הרב שבלי הלקט והמרדכי שהי' שואל מן השמים ומשיבים לו וכתוב שם וז\"ל שאלתי על הנשים שמברכות על הלולב ועל תקיעות שופר אם יש עבירה ואם הוי ברכה לבטלה אחרי שאינן מצוות. והשיבו וכי אכשיר דרי כל אשר תאמר אליך שרה שמע בקולה ולך אמור להם שובו לכם לאהליכם וברכו את ה' אלהיכם והעד מגילה וחנוכה. ופירשו לי שמאחר שהיו באותו הנס חייבות ומברכות בלולב נמי מצינו סמך שאין לו אלא לב אחד לאביהם שבשמים. ובשופר אמרו אמר הקב\"ה אמרו מלכיות שתמליכוני עליכם. זכרונות שיבוא זכרון אבותיכם לטובה לפני ובמה בשופר והנשים נמי צריכות שיבא זכרוניהם לטובה לפיכך אם באו לברך בלולב ושופר הרשות בידם:
ובספר דבש לפי מערכת ז' כתב ג\"כ וז\"ל הגם שהם פטורות יכולות לעשותם כמו שאינו מצווה ועושה ולדעת ר\"ת יכולת לברך ע\"ש. ועי' רמ\"א או\"ח סי' י\"ז סעי' ב':" + ], + [ + "טעם. שאין מקדשין הלבנה תחת הגג. כדי שלא יאהילו עליו שום טומאה. (מהרי\"ל). וב\"ח כתב. הטעם. שיוצאין לרחוב. כדרך אדם שיוצא לקראת המלך ומ\"מ אם יש לו איזה מיחוש או ששרוים בין העכו\"ם מקדש תחת הגג וז\"ל מט\"מ אני ראיתי רש\"י ז\"ל כשהי' בחבורת שמחה ולא רצה לצאת לחוץ ופתח החלון נגד הלבנה וקידשה וכ\"ש כשיש מבואות המטונפות מוטב לקדש בבית.*ועי' מחצית השקל סימן ק' דשלא כדין נוהגים העולם שאומרים ברכת קידוש לבנה בע\"פ. ועי' שערי תשובה סימן תכ\"ו ס\"ק ט' דאם הזמן קצר שיש לחוש לעננים יש לקדש הלבנה קודם מעריב. ועיין אלי' רבה שם שבעה ימים היינו לאחר שש שלימות מעת המולד ע\"ש. ועיין זכור לאברהם אות ב' סעי' ל' דבימות החורף אין לדקדק כ\"כ מעל\"ע. ובישועות יעקב סימן תכ\"ו סק\"ו כתב וז\"'ל ומנהגי בימות החורף בפרט בחודש כסלו שמצוים עננים הרבה אני מקדשה אחר שלשה אף בימות החול ובשאר חדשים בפרט בימי הקיץ אין אני מקדשה עד ז' ע\"ש: עי' מ\"א סי' תכ\"ו ס\"ק י\"ד:", + "קונטרס אחרון
מוטב לקדש בבית. ובספר יוסף אומץ אות ט' כתב ג\"כ דבשעת קידוש לבנה צריך זהירות ודיקדוק שיהי' המקום נקי. ולדידן כל הרחוב מלאה קיא צואה בלי מקום נקי ברחובות העיר ולפחות יעשה מחיצה של בני אדם וצ\"ע גדול אם הוא תיקון. ומוטב לקדשה בבית מבמקום הטינופת:
ובספר אשל אברהם סי' תכ\"ו כתב וז\"ל מצד ברוב עם כו' נראה שנכון לקדש הלבנה בתוספת שבת ק' גם קודם ברהמ\"ז דסעודה ג' כשרבים מקדשים אז כיון שהמניעה מלקדש בשבת ק' ג\"כ אינה מפורשת בש\"ס ובמס' ומקדשים כשאין פנאי יותר ותוספות קיל בזה וברוב עם מפורש בש\"ס דהלכה כב\"ה ז\"ל. אך כשאין חשש שיהיה עננים מכסים אחר ברהמ\"ז והם י' נכון להמתין אחר ברהמ\"ז:
ובספר אמרי נועם תשו' ל\"א כתב וז\"ל מותר לקדש הלבנה באמצע קריאת המגילה ובפרט בלילה האחרונה של זמן קידוש אף דיש שעות כל הלילה עכ\"ז יש לחוש שיכסוה העבים ויהי' מצוה עוברת ודלא כהנוב\"י שלא התיר רק כאשר שעות י\"ב תשצ\"ג נוגעים באמצע קריאתה ולפע\"ד אינו כן דהא אפי' שיחה בטילה אם כל הציבור מפסיקין מותר:", + "מעת המולד. ובספר אגרא דפרקא אות ע\"ר כתב ג\"כ דמס' מק\"מ נראה אפי' השבעה ימיה אינם מעת לעת:" + ], + [ + "טעם. שנוהגין לומר דוד מלך ישראל חי וקים. שמלכותו נמשל ללבנה דכמו הירח פעמים מזריח ופעמים מאפיל כן זרעו כשהם טובים מאירים. ומ\"ש חי וקים הוא כמו הלבנה שאפל בירח העבר וחוזר להאיר כן ישראל יגאלו בזמן קרוב ויחזור מלכותו והמלכות שלו חי וקים דחוזר לזרעו והוי כאלו הוא בחיים. אשל אברהם סי' תכ\"ו.", + "וטעם. שעושין רקודין בקידוש החדש דוגמת שמחת נשואין שעתיד כנסת ישראל שתחזור להתדבק בבעלה שהוא הקב\"ה דוגמת הלבנה המתחדשת עם החמה. רמ\"א שם סעי' ב'. וצריך שלא יהא דבר מבדיל בינו לבין הלבנה אא\"כ הוא דבר זך שהלבנה נראית מתוכו. וכן אם נתכסה בענן דק מברך. ואם אחר שהתחיל לברך נתכסה בעב גומר ואפי' יודע שתתכסה מיד לית לן בה. יעב\"ץ:", + "קונטרס אחרון
רקודין בקידוש החודש. כתב השל\"ה יזהר שלא יכרע בשעה שרוקד דמיחזי ככורע ללבנה רק זוקף באצבעותיו ע\"ש. ומטעם זה. נראה שאם רוצה לילך איזה דרך ויש שם מעלות לעלות ושם ע\"ז שלהם ילך בדרך אחר שאם יעלה דרך שם יהא נראה ככורע לע\"ז אבל יוכל לירד דרך שם:" + ], + [ + "טעם. שאומרים שלום עליכם אחר ברכת הלבנה. משום אחרי כי קלל ואמר תפול כו' ראוי לומר לחבירו לא עליך כי אם שלום. (מט\"מ): " + ], + [ + "טעם. מה שנוהגין לומר ג' פעמים שלום עליכם אחר ברכת הלבנה כי הקטרוג הראשון (שהוא הפך השלום) הי' ע\"י הלבנ\"ה שאמרה א\"א לשני מלכים וכו' והנה ברכת הלבנה אנו מברכין שתתמלא פגימת הלבנה ובמהרה תהי' אור הלבנה כאור החמה ויהי' שלום, וגר זאב עם כבש ונמר עם גדי וכו'. ע\"כ אנו אומרים זה לזה שלום עליכם. והנה למה אומרים ג' פעמים. על פי מה שכתב שלום רב לאוהבי תורתך. ואין למו מכשול. שהוא ע\"ד שאמרו ז\"ל ימים שנים רבים שלשה א\"כ לשון ריבוי מורה על מספר שלשה. וז\"ש שלו\"ם ר\"ב לאוהבי תורתך. כשהשלום הוא בריבוי להם היינו ג' פעמים אז ואין למו מכשול. ע\"כ אומרים בחידוש לבנה (שכל המאורעות הם על ידה כי הוא הגלגול היותר קרוב אלינו) ג\"פ שלום אז אין לנו מכשול.*ובשלטי הגבורים על מרדכי אלפס ברכות פ\"ח כתב דאם אין לו אלא אחד בשעת קידוש הלבנ' נותן שלום לחבירו ג\"פ. עוד כתב דאם מברך בחול יש לו ללבוש בגד שבת:
כתב א\"ר סי' תר\"ב סק\"ז וז\"ל כתב בסוף ספר אורח חיים סיפר לי החסיד מהר\"י מייזל\"ש מעשה בא' שפגע בו כותים בלילה ורצו להרגו וביקש מהם שיניחנו לעשות מצוה א' קודם מותו. והלבנה היתה בחידושה וקדשה בפניהם בכוונ' גדול'. ונעשה לו נס כשדלג וקפץ ג\"פ כמנהג ונשאו הרוח וניצל מהם. וגם שמעתי שמי שמקדש הלבנ' מיום שיקדשה לא ידאוג שימות באותו החודש מאותו היום ואילך ע\"ש:
סגולה לכאב השיניים מהרב הצדיק הקדוש מהר\"י מרוזין זצוק\"ל לומר בשעת קידוש הלבנ' אחרי אומרו כך לא יוכלו כל אויבי לנגוע בי לרעה ג\"פ. יאמר בכל פעם ולא יהי' לי כאב שיניים: (בני יששכר). ועי' מ\"א סימן תכ\"ו ס\"ק י\"א:" + ], + [ + "עוד טעם. משום שקיטרוג הראשון הי' שא\"א לב' מלכים בכתר אחד ע\"כ אומרים שלום עליכם שלא יהיו קיטרוג. ומשיב ג\"כ ג\"פ פ\"מ שם בשם האריז\"ל:" + ], + [ + "טעם. שאין מקדשין הלבנה אלא בלילה. משום דשרגא בטיהרא למאי מהניא. ועוד שהגבול הלבנה בלילה דכתיב את הירח וכוכבים לממשלות בלילה. ספר התניא סימן ל\"א:" + ], + [ + "טעם. שאומרים עלינו אחר קידוש לבנה. משום שפני יהושע כפני לבנה ועלינו תיקן יהושע כשכבש עיר יריחו. וחתם שם קטנותו הוש\"ע למפרע. ע'. \"עלינו. ש'. \"שלא שם. ו'. \"ואנחנו כורעים. ה'. \"ה' הוא אלהינו. א\"ר סימן קל\"ב סק\"ג בשם הכלבו." + ], + [ + "טעם. שנוהגין לנער בכנפי בגדיהם. אחר קידוש לבנה. לנער הקליפות שנתעוררו ע\"י קטרוג הלבנה. עמק ברכה. ובסידור האריז\"ל כתב שינער שולי כנפי ציצית כי היא נגד מלכות. כתב הט\"ז סי' תכ\"ו סק\"ד בשם ספר שושן סודות דמתחלה מסתכל בלבנה ואח\"כ מסתכל למטה וגו' הברכה. וע\"ל סעי' תשכ\"ה:", + "סימני המועדים", + "לעולם לא בד\"ו פסח. ולא גה\"ז עצרת. ולא אד\"ו ר\"ה. ולא אג\"ו יום הכפורים. ולא זב\"ד פורים. לא בד\"ו פסח. אנו פוסלין סי' בד\"ו לפסח. מפני שאם יבא פסח ביום שני. יבא יום הכפורים ביום ששי ולא יוכל להיות בששי משום מתיא. שאם ימות מת בששי יעמוד שני ימים יום הכפורים ושבת ויסריח. וכן אם יבא פסח ביום ד'. יבא יום הכפורים ביום ראשון ואיכא משום מתיא. וכן אם יבא פסח ביום ו'. יבא יום הושענא רבה בשבת ותתבטל ערבה מפני שאינה דוחה שבת. אבודרהם:", + "סימן לכל מועדי השנה א\"ת. ב\"ש. ג\"ר. ד\"ק. ה\"ץ. ו\"פ. פי' יום ראשון של פסח יהיה ט' באב והסימן א\"ת. ויום שני של פסח יהיה שבועות והסימן ב\"ש. ויום שלישי של פסח יהי' ראש השנה והסימן ג\"ר. יום רביעי של פסח יהי' יום קנין התורה והוא שמחת תורה והסימן ד\"ק. ויום חמישי של פסח יהיה צום כפור והסימן ה\"ץ. ויום ו' של פסח הי' פורים שעבר באותה שנה והסימן ו\"פ. שם. ולעולם ביום שיהי' פורים יהי' ל\"ג בעומר וסימן פל\"ג. או\"ח סי' תכ\"ח סעי' א':", + "קונטרס אחרון
שינער שולי כנפי ציצית. וטעם שמנערין כנפי הציצית דוקא אחר קידוש לבנה ולא בשאר מצות. לרמז בזה שאין אנו מאותן שעובדין לצבא השמים. רק לקיים מצות השם כמו שאין מקיימין במצות ציצית*ומטעם זה אומרים ג\"כ עלינו אחר קידוש לבנה כמו שמכריזין אחר שגומרין מצות לולב בהלל והושענות והקפות למען דעת כל עמי הארץ כי ה' הוא האלקים אין עוד. וכן כאן אומרים שלא שם חלקנו כהם כו' ואנחנו כורעים כו' לפני ממ\"ה הקב\"ה ועי' סעי' תת\"ז: . בשם הרב הצדיק הקדוש מוהר\"ר אליעזר מקאמארנא זצוק\"ל:", + "דמתחלה מסתכל בלבנה. בענין ברכת הלבנה כתב המקובל הגדול מו\"ה טודרוס הלוי ז\"ל בספר אוצר הכביד וז\"ל שמעתי אומרים על מורי דודי ר' מאיר הלוי שהיה מזהיר אזהרות רבות שלא להסתכל בלבנה כמו שהזהירו רז\"ל שלא להסתכל בקשת כו' וכתבתי זה לאפוקי ממנהג רוב העולם שמסתכלים בה כשמברכין אותה כמעט כל משך אמירת כל הברכה והשייך לזה שאין להסתכל בה כ\"א כמו לגבי הקשת דהיינו כשרוצה לברך יראה אותה ואח\"כ יעלים עיניו ממנה. עי' שבט מוסר פ\"מ:
וע\"ש פרק ט\"ז שצוה ר' אלעזר הגדול ז\"ל להורקנוס בנו ואמר לו בני אל תשב בצל החמה בימי תמוז ואב וכ\"ש שלא תישן.*כתב בספר אשל אברהם סי' רל\"ט וז\"ל מ\"ש המ\"א סק\"ז שלא לישן בחדר יחידי. נראה דהיינו דוקא בלילה וביום אין שום חשש בזה. ונראה שכן ע\"י אור הנר אין חשש ע\"ש ובספר תו יהושע כתב בשם פוסקים דבית יחידי הוא שעומדת יחידי בלא בתים סביבה אבל לא בית גדול ודרים שם דיורין הרבה ויש שם חדר אחד פנוי בכה\"ג מותר לישן שם יחידי כמבואר בעבודת הקודש מאזולאי צפורן שמיר סי' ז' דבית יחידי הוא דמיחדא משאר בתי:
ובספר מעשה רב להגר\"א כתב שאלוהו אם רשאי לישן יחידי בסוכה והשיב שומר מצוה לא ידע דבר רע ע\"כ: ואל תישן לאור הלבנה וע\"ז נאמר יומם השמש לא יככה וירח בלילה. ביום מפני קטב מרירי ובלילה מפני אגרת בת מחלת וכ\"ש כשהלבנה בחידושה ה' ישמרך מכל רע ישמור את נפשך השם ישמור צאתך ובואך מעתה ועד עולם:
אלו ימים שלא יחולו בשבת לעולם. יום שני דפסח. ודר\"ה ודסוכות ור\"ח כסליו. טבת. תמוז. אלול. ושמחת תורה. ויום ראשון דשבועות. ופורים. ור\"ח אייר. סיון. ומרחשון. אדר. ואדר: לידע החדשים שלעולם הם מלאים ואותם שלעולם הם חסרים.
מלאים. ניסן. סיון. אב. תשרי. שבט. חסרים. אייר. תמוז. אלול טבת. אדר. חשון וכסליו פעמים שניהם מלאים ואז נקראת השנה שלימה. ופעמים שניהם חסרים ואז נקראת השנה חסרה. ופעמים שחשון חסר וכסליו מלא ואז נקראת כסדרה:
לידע הימים שהוקבעו בהם ראשי חדשים ולא בזולתם והיינו דוקא ביום השני של ר\"ח שהוא העיקר לחשבון:
ניסן א. ג. ה. ז. אייר ב. ג. ה. ז. סיון א. ג. ד. ו. תמוז א. ג. ה. ו. אב ב. ד. ו. ז. אלול א. ב. ד. ו. תשרי ב. ג. ה. ז. חשון ב. ד. ה. ז. כסליו א. ב. ג. ד. ה. ו. טבת א. ב. ג. ד. ו. שבט ב. ג. ד. ה. ז. אדר ז. ב. ד. ו. וכשהשנים הם מעוברות. אדר ראשון ב. ד. ה. ז. אדרשני ב. ד. ו. ז.: לידע החדשים שלעולם אינם ר\"ח כי אם יום א' ואותם שלעולם הם ב' ימים:
ר\"ח יום א' בלבד. ניסן. סיון. אב. תשרי שבט. ר\"ח לעולם ב.' ימים. אייר. תמוז. אלול. חשון. אדר ראשון. אדר שני. כסליו וטבת. לפעמים שהם ב' ימים. ולפעמים שהוא יום אחד בלבד. כיצד כשחשון וכסליו שניהם מלאים אז יהיו כסליו וטבת ב' ימים ר\"ח. וכשיהיו שניהם חסרים אז לא יהיה כי אם יום א'. וכשיהי' א' חסר וא' מלא אז כסליו יהיה יום א' ר\"ח. וטבת ב' ימים. סימני השנים הפשוטות והשנים המעוברות: סימני הפשוטות: בה\"ג. בש\"ה. זכ\"ה. הש\"א. הכ\"ז. זש\"ג. זח\"א. וסימני המעוברות בח\"ה. בש\"ז. גכ\"ז. הש\"ג. הח\"א. זש\"ה. זח\"ג: פי' האות ראשונה מורה על קביעות ר\"ה. והאות השניה מורה על השנה. שלימה. או כסדרה. או חסרה. והאות הג' מורה על קביעות ראש חודש ניסן ופסח:" + ], + [ + "טעם. שאמז\"ל שואלין בהלכות הפסח קודם לפסח ל' יום. ע\"ד שכתב הרב חסד לאברהם זללה\"ה כי בכל שנה ל' יום קודם הפסח הקב\"ה עושה לישראל משוא פנים ברוב חסדיו ומתחיל להוציא נפשותם מהיכלות הטומאה מעט מעט שיעור חלק א' מל' בכל לילה. וזהו ג\"כ הטעם למה שאמז\"ל בניסן נגאלו ובניסן עתידין ליגאל כי בניסן הם מוכנים שכבר בל' יום קודם הפסח יצאו חלק נפשם מרשות הסט\"א ובליל פסח הם בני חורין והם מעותדין לגאולה. לב דוד להגאון הקדוש חיד\"א זצוק\"ל:" + ], + [ + "טעם. שנקרא ניסן אביב. אותיות א\"ב י\"ב. שהוא אב לי\"ב חדשים. בינת משה להרב הצדיק הקדוש מ\"מ דק\"ק קאזניץ:", + "קונטרס אחרון
אב לי\"ב חדשים כמו שהבן ניזון מהאב כן כל החדשים נמשך השפעתם מחודש ניסן. ולכן ראשון הוא לחדשי השנה שהתחדשות והשפעות כל השנה נתחדש בניסן וכל סגולי המצות ומעש\"ט הכנה להם הוא החודש הזה. דעת משה:" + ], + [ + "טעם. שאין נופלין על פניהם בכל חודש ניסן. מפני שי\"ב נשיאים הקריבו י\"ב ימים וכל יום הקרבן הי' יו\"ט שלו ואח\"כ ע\"פ ופסח וא\"ח. א\"כ יצא רוב החודש בקדושה לפיכך עושין כולו קודש.*בספר אגרא דכלה (פקודי) כתב בשם הרב הצדיק הק' מהר\"מ זצוק\"ל דבאותן הי\"ב ימים הראשונים דניסן ימי הקרבת הנשיאים. המה כח כללי לי\"ב חדשי השנה כל יום רומז לחדש שלם. וזכי הראות יכולין להתבונן בכל יום איזה מאורעות יהי' בחודש אשר נגד היום ההוא. כבוד אדמו\"ר הרב הקדוש מוהר\"ר יעקב יצחק הי' כותב ברוח קדשו בכל יום מה יהי' בכל חדש כנודע הדבר לחבורתינו קודש. ובאותו השנה שנתבקש בישיבה של מעלה בחדש מנחם לא כתב רק עד מנחם והענין הוא בפרסום:
פי' בזה הפסוק ביום החדש הראשון באחד לחדש. הול\"ל בקיצור בא' לחדש הראשון. רק דלפי הנ\"ל יום הראשון הוא נגד כל החדש הראשון. וז\"ש ביום החודש הראשון. ר\"ל באות יום שהוא נגד החדש הראשון היינו באחד לחדש: ב\"י סי' תכ\"ט: ", + "קונטרס אחרון
הי' יו\"ט שלו. אין אומרים כל ימי ניסן צו\"צ וצדוק הדין כי והוא רחום ותחנון וצ\"צ וצדוק הדין לעולם שוין הם. מנהגים. וכן יה\"ר שאחר קריאת התורה אין אומרים בניסן ולא כל יום שאין נופלין בו. וכשאין אומרים צדוק הדין אז א\"א קדיש חוץ מע\"ש אחר חצות שאז אומר צדוק הדין בהליכה וא\"א קדיש. הגהות מנהגים. ולחכם בפניו ג\"כ א\"א רק בל\"ג או ט\"ו באב ובשבט. וימים שאחר ר\"ח סיון לשבועות וכן בתשעה באב מותר לומר צדוק הדין על חכם בפניו אבל לא בר\"ח חנוכה ופורים וחודש ניסן דאלו יש בהם איסור מדין התלמוד. עי' ט\"ז או\"ח סי' ת\"כ ודרך החיים. ועי' באה\"ט סי' שע\"ו סק\"ג בשם א\"ח דאם נקבר בלילה אין אומרים לא צדוק הדין ולא קדיש בבה\"ק:", + "עושין כולו קודש. בספר עולת החדש פי' החדש הזה לכ\"ם ראש חדשים*בספר דעת משה להרב הצדיק הקדוש מקאזניץ זצוק\"ל כתב ששמע מאביו זללה\"ה על פסוק החודש הזה לכם. שבכל ר\"ח ניסן מחליפים השרים שלמעלה ומעבירין כל אחד מהתמנותו כדי להראותן שאינם ברשות עצמן. רק שהם תחת ממשלתו ית\"ש כחומר ביד היוצר. והוא מהעדי מלכין ומהקים מלכין. ולזה מרמז לנו הכתוב החודש הזה לכם. שהתחדשות השרים שלמעלה תהיה מסורה לכם ובידכם נתנו בכל אשר תגזרו אומר איזה מהם לעבור ולמנות אחר תחתיו כן יקום:
וזהו מה שאמרו בגמרא למלכי ישראל מניסן מנינן. שהשרי מעלה מנינן מניסן עפ\"י מלכי ישראל מאן מלכי רבנן ככל אשר יגזרו עליהם. גם מה דאיתא בגמ' ר\"ח ניסן הוא ר\"ה למלכים הוא ג\"כ כנ\"ל שביד הצדיקים הכח להסיר השרים שלמעלה אשר לא טובים ולמנות על מקומם שרים שיהי' טובים ויטו לב מלך ושרים לטוב עלינו ועל כל ישראל:
ובספר עבודת ישראל לשבועות פי' ואתם תהיו לי ממלכת כהנים וגוי קדוש. ע\"ד שהריב\"ש הקדוש אמר כשהגיע ר\"ח ניסן שהוא ר\"ה למלכים והושיב כל מלאך של כנו וכשראה מלאך א' שלא ישר בעיניו הי' ממנה אחר תחתיו. וזה ואתם תהיו לי ממלכת כהנים. שאתם תמנו ותמליכו כל המלאכים המשרתים אותי לכל הישר בעיניהם: . ע\"ד דאיתא בש\"ע א\"ח סי' רכ\"ט שאין מתענין בכל חדש ניסן. וזה החדש הזה. דהיינו כל החדש. לכם ראש חדשים. היינו כל יום ויום דינו כמו ראש חודש דאיקרי מועד. ולכם יכונה בגמרא לאכילה כפלוגתת ר\"א ור\"י (בביצה) ח\"א חציו לה' וחציו לכם וח\"א או כולו לה' או כולו לכם וע\"ל בהשמטה לסעי' תשפ\"א:" + ], + [ + "טעם. כשקורין השבת שלפני הפסח שבת הגדול. מפני שלקחו כ\"א שה לפסחו לשחוט אלהיהם ואותו שנה הי' עשור לחודש בשבת (עי' שבת דף פ\"ז ע\"ב) ולא הי' רשאין לומר להם דבר כדאיתא במדרש רבה פ' בא כשלקחו פסחיהן באותו שבת נתקבצו בכורות אומות העולם אצל ישראל ושאלום למה הי' עושין כך אמרו להם זבח פסח הוא לה' שיהרוג בכורי מצרים הלכו אצל אבותיהם ואל פרעה לבקש ממנו שישלחו ישראל ולא רצו ועשו בכורות מלחמה והרגו מהם הרבה הה\"ד למכה מצרים בבכוריהם. וא\"ת לפי טעם זה הוי לי' למיקרי לכולהו יומי דמעשור לחודש עד ערב הפסח ימים גדולים דבכולם נעשה נס. וי\"ל שעיקר הנס הי' בהתחלת שאז הי' עיקר קהיון שיני המצרים אבל אחר שעבר היום הראשון כיון דדשו דשו. ב\"י סי' ת\"ל. והא שאין קובעין יו\"ט בעשור לחודש אפי' חל בחול מפני שקבעו בו תענית שמתה בו מרים. מ\"א שם:" + ], + [ + "עוד טעם. לפי שמאחרין העם בשבת שלפני הפסח לשמוע הדרשה עד אחר חצות סמוך למנחה עד שדורשין שם הלכות ביעור והלכות שמירת המצות הלכות מלאכת יו\"ט הלכות חולו של מועד הלכות עשיית ליל ערב פסח ועוד כדי לספר גבורות אלהינו איך באו אבותינו במצרים איך הוציאם בתועפות ראם לו וקרע לנו את הים ולספר ולדרוש בקהל את כל אשר עשה ומושך הרבה והעם אין נפטרין לבתיהן עד שישמעו שיגמור כו' מפני משך זה נראה בעיני העם היום גדול וארוך יותר מיום אחר. וע\"כ קראו לשבת זה שבת הגדול כיוצא בדבר אתה אומר צום הגדול. צומא רבא. לפי שכל היום הן עומדין בבהכ\"נ להתפלל נראה היום ארוך וגדול ומנהג בני אדם כשאין הולכין לכאן ולכאן כל היום אלא יושבין במקום אחד ואין להם מה לעשות מנהג לומר כמה זה היום גדול. שבולי הלקט הלכה רכ\"ה:" + ], + [ + "עוד טעם. לפי שהוא שבת ראשון שנכנסו ישראל למצות. פר\"ח סי' ת\"ל:" + ], + [ + "עוד טעם. דהנה וספרתם לכם ממחרת השבת באה הקבלה ממחרת יומ\"א טב\"א דיו\"ם טו\"ב נקרא ג\"כ שב\"ת והאפיקורסים שאינם מאמינים בקבלת תורה שבע\"פ נתפקרו בזה. והנה הרבה ענינים עשו חז\"ל לפרסם הדבר ולהוציא מלב המינים ע\"כ גם זאת עשו להיכר וקראו לשב\"ת שלפני הפסח שבת הגדול מכלל דאיכא שבת קטן בשבוע הבאה היינו יו\"ט הראשון של פסח שנקרא ג\"כ שב\"ת ששביתתו היא קטן משביתת יום השבת. (בני יששכר):" + ], + [ + "טעם. דמפטירין וערבה בשבת הגדול. משום דכתיב בה הנה אנכי שולח לכם את אליהו וגו'. שהוא דומה לבשורת משה הגאולה במצרים והוי מעין המאורע בכל שבת הגדול. ואותם שאין מפטירין וערבה אלא כשחל שבת הגדול בע\"פ. טעם אחריתא הוא. משום דכתיב בה הביאו את המעשר אל בית האוצר וגו' דהיינו ביעור המעשר בשנה רביעית דשמיטה וזמן הביעור לא הי' אלא בע\"פ כמו שפי' רש\"י בפרשה כי תבא כי תכלה לעשר וגו'.*ובחידושי הגהות מהגאון מהרי\"ש נ\"ז סי' ת\"ל כתב שראה בפנקס אשר בבהב\"נ ישנה ת\"ה לבוב שאומרים הפטרה וערבה אף כשאינו חל בע\"פ. וכ\"כ מהר\"י עמדין ז\"ל בסידור דלא כשל\"ה. וכתב וכן אני נוהג ע\"ש:
ובספר מעשה רב להגר\"א דבכל שבת הגדול יפטירו וערבה. וכשחל בע\"פ לא יאמרו וערבה: לבוש סי' ת\"ל:" + ], + [ + "טעם. למנהג שהרב דורש בשבת הגדול ובשבת תשובה. משום שבעת שהוציאנו ממצרים הי' משה דורש לפני בני ישראל בשבת שלפני פסח הלכות הפסח כדאיתא במדרש. וגם איתא בשעה שהחכם יושב ודורש הקב\"ה מכפר עונותיהם של ישראל וע\"כ דורשין בשבת תשובה.*ועי' מ\"א סימן ר\"צ וז\"ל סדר הדרשה להורות חוקי אלהים ואת תורותיו ולהכניס יראת שמים בלבבם ולא כמו שנוהגין עכשיו. ועי' א\"ר שם שכתב בשם הב\"ח וז\"ל מקרוב נתפשט לדרוש כל דרשות באגדה ולא בדינים כל עיקר נגד דת תורתינו דעיקר הדרשה צריך להורות הלכות שבת איסור והיתר גם להמשיך לבם באגדה המדריכין ליראת ד' לא שיכוין להראות שהוא חכם לדרוש מאמר או פסוק ע\"כ. עוד כתב ואולי עתה כיון שיש ספרים לע\"ה שיכולים כולם לקרות סמכו לדרוש הכל באגדה ומ\"מ יזהר לדרוש גם קצת דינין והוכחה ע\"ש: בני יששכר:", + "קונטרס אחרון
להורות חוקי אלהים ואת תורותיו. בספר חוי\"י (ראה) כתב וז\"ל בענין שמיעת תורה ומוסר מפי חכם יש בישראל ג' כתות חרש שוטה וקטן. כי יש הולכין לבהכ\"נ בשעת שהחכם דורש מפני הבושה וכיוצא בו מאיזה טעם לפגם אבל אין הלב שומע שיכנוס בלבו. זהו נקרא חרש שאינו שומע. כת ב' שנכנס בלבו בעת שמעו מפי החכם ואחר שיצא מפתח ביהכ\"נ אז לפתח חטאת רובץ שבא היצה\"ר בטענות ואמר דייך בשמיעה ולא לעשות עתה שאתה טרוד בעסקך וכיוצא בזה. ובאמת צריך לשמוע ולעשות כמ\"ש קחו עמכם דברים ושובו אל ה' משא\"כ בשמוע ואינו עושה נקרא שוטה המאבד מה שנותנין לו. ויש כת ג' שאינו נכנס כלל לביהכ\"נ כשנודע לו שיש משמיע תורה ומוסר כמו בריחת שד מן ויהי נועם וזה נקרא קטן שאינו יכול לאחוז בידו של אביו ולעלות מירושלים להר הבית לדברי ב\"ה וא\"כ פטור מלהתראות בעזרה:
וזהו ואל תאמר דבר שאפשר לשמוע שסופו להשמע. כי עצת היצה\"ר הוא כשרואה החימום לעבודת ה' ולתורתו אז עצתו רק לדחותו מהחימום שעוד חזון למועד אחר שיניח מעסקיו אלא צריך לאחוז דברי התורה מיד בשומעו:", + "ולהכניס יראת שמים בלבבם. והנה מה שאמז\"ל בשעה שהחכם יוש\"ב ודורש הקב\"ה מכפר לעונותיהם של ישראל מה שייכות יש להדרש כפרת עונות. ועוד למה אמר בשעה שהחכם יושב ודורש. ולא אמר בשעה שהחכם דורש. רק הכוונה כשהחכם יש לו ישוב הדעת בדרשתו ודורש לש\"ש לעורר את ישראל לתשובה. אזי בודאי בהתעוררת זה ישראל מהרהרים בתשובה כי דברים היוצאים מן הלב נכנסים ללב אזי בודאי הקב\"ה מכפר לעונותיהם של ישראל. שמעתי מאבי מורי ז\"ל:" + ], + [ + "עוד טעם. כי להיותינו בעו\"ה שה פזורה בעיירות וכפרים וקודם שבת הגדול ושבת שובה מתקבצים אל העיר וקהלה שהרב שם וחונים שם כל ימי החג לכן הניחו הדרשה עד עת קיבוץ נדחי ישראל. מחצית השקל סי' תכ\"ט סק\"א ועי' לעיל סעי' ת\"ג:" + ], + [ + "טעם. שנהגו לשפוך מים צוננים על הכלי אחר הגעלה, דאיתא בזבחים בפרק דם חטאת דף צ\"ז מריקה בחמין ושטיפה בצונן כו' מידי דהוה אגיעולי גוים מדמינין לקדשים. (רקח). ובס' לקוטי מהרי\"ל כתב. הטעם. כי ע\"י הגעלה פולטת הכלי מה שבלעה ונשאר הפליטה על הכלי לכך צריך שטיפה. ועי' חק יוסף סי' תנ\"ב דבדיעבד אין קפידא אף שלא שטף כלל. ועי' תוס' ע\"ז דף ע\"ו ע\"א בד\"ה מכאן:" + ], + [ + "עוד טעם. שנהגו לשפוך מים צוננים על הכלי אחר הגעלה. כדי שלא יחזרו מי הגעלה ויבלעו בכלי. מהרי\"ל:" + ], + [ + "טעם. שאסור להגעיל שום כלי בן יומו אפי' קודם שעה ה'. (וגם יש במים ס'. מהרי\"ל. ועי' באר היטב סי' תנ\"ב ס\"ק י\"ד). משום גזירה דכלי של איסור דלא מהני לי' הגעלה כ\"ז שהוא ב\"י שחוזר ובולע ממי הגעלה דלא שייך בו נ\"ט בנ\"ט.*ואפי' השלחנות ישפשף יפה וישהא אחר השפשוף מעל\"ע שלא יהיו ב\"י ויהיו מנגבין מן המים צוננין שמא יצטננו מהם הרותחין ויזהר לשפוך עליהם בזריזות ולא ע\"י זריקה באויר דזה לא מיחשב עירוי ויזהר שישפוך מן הכלי שבישל בו המים ולא ישאוב עם כלי אחר מהקדיר' ולערות עליהם להגעיל דזהו מקרי כ\"ש. מ\"א סי' תנ\"ב ס\"ק ט'. ועי' ט\"ז שם ס\"ק י\"א וז\"ל הנשים נוהגות שלא להשתמש בקדירה ששופכין רותחין על האבן שמכשירין בו כלים מטעם שהריח של חמץ נכנס בו. ואין ריח ולא טעם דאין בו איסור כלל בפסח ע\"ש. ועי' חק יעקב סי' תנ\"א ס\"ק נ\"ה שכתב וז\"ל ועמ\"ש בספרי מנחת יעקב כלל כ\"ג ס\"ק י\"ב נראה דיש ב' טעמים לאסור מדינא דש\"ס לכתחלה ומנהג של ישראל תורה הוא אך בדיעבד ודאי דאינו אסור ע\"ש: מ\"א סי' תנ\"ט סק\"ט: ", + "קונטרס אחרון
לשפוך עליהם בזריזות. ועי' חק יעקב סי' תנ\"א ס\"ק נ\"ה דכתב בשם מהרי\"ו דשלחנות אין די בעירוי כיון שלפעמים משימין עליו פשטיד\"א רק יכשירם ע\"י אבן מלובן ועירוי ע\"ש:
כתב מהרי\"ל דאף לאחר הגעלה לא ישתמש עליהם דבר חם אלא ע\"י הפסק סמרטוטין. ויש ליזהר אפי' אם מגעיל קודם שעה חמישית שלא יניחו המים מרתיחתן כל זמן שמגעיל. (רמ\"א סי' תנ\"ב סעי' א'). וצריך שיגעיל היורה שמגעילים בה תחלה אף במגעיל קודם שעה ה' והכלי אינו ב\"י. עי' חק יעקב שם סק\"א. והיינו למלאות אותו מים על כל גדותיו וכשמעלה בבישולו הרותחין יכניס אל תוכו אבן רותח מלובן באש (דצוננת מצנן המים. מ\"א) כדי שיעברו הרותחין ויזבו מעל שפתיו. (מהרי\"ל).*ועי' רוקח אות ר\"נ דכתב ג\"כ בשם רבינו שלמה שצריך להגעיל תחלה היורה הגדולה ולשפוך המים המרותחין לחוץ ואח\"כ באותה יורה שטיהר יתן בה מים וירתיחם ויגעיל בהן כל כליו ולא יטביל הכלי פעמיס בתוכו פן יבלע גיעולן ויזהר שלא תניח היורה מרתיחתה עד ישפכו המים חוצה ע\"ש: ועי' ט\"ז שם ס\"ק י\"א דראוי שיש להגעיל היורה בסוף ג\"כ. ומחצית השקל שם סק\"ה כתב דהיינו כשרוצה להשתמש ביורה בפסח אבל משום הכלי שמגעילין בתוכו א\"צ הגעלה כלל אם מגעילם קודם שעה ה' ע\"ש:*ובש\"ע הרב שם סעי' כ\"ב כתב ג\"כ וז\"ל ונהגו להחמיר לחזור ולהגעיל היורה אחר הגעלת הכלים בתוכה כדי להשתמש בה בפסח אף אם לא הי' הכלים בני יומן והגעילה בתוכה קודם שעה ה' וגם היורה לא היתה בת יומה בשעת הגעלתה ע\"ש ומ\"מ אם היו במים ס' כנגד הכלים אין מחמירין לחזור ולהגעיל היורה. לפיכך מותר להגעיל כלי הבלוע מאיסור בתוך קדירה כשרה מלאה רותחין אם יש בהס ס' כנגד הכלי שמגעיל. רק שיזהר לשפוך הרותחין שבקדירה שאסור להנות מהם [הערת המדפיס: ובספר האורה לרש\"י ז\"ל סי' פ\"א כתב בשם הגאון רבינו האי ז\"ל שא\"צ לחזור ולהגעיל היורה ובלבד שישליך מים מתוכן כשהם רותתין שלא יצטנן בתוכה ויחזור ויבלע וידחנה מיד בצונן:]. שם סעי' כ\"ג:
ואף אם לא הי' במים שביורה ס' כנגד הכלים א\"צ לשפוך המים החוצה ולחזור ולמלאותה מים אחרים להגעילה. אלא בעוד מים רותחין הללו בתוכה לאחר גמר הגעלת הכלים מכניס לתוך המים אבן מלובן או לפיד בוער ומתוך כך ירתיחו המים ביותר ויגברו ויעלו על שפת היורה וזו היא הגעלתה. שם סעי' כ\"ד:
וע\"ש סעי' ב' דכ\"ז בכלי שלא נשתמש בו חמץ אלא מתוכו כדרך תשמיש כל הכלים ולכך הוא נכשר ע\"י הגעלת הרותתין שבתוכו דכבכ\"פ אבל כלי שנשתמש חמץ גם בצד החיצון שלו כגון כלי ששואבין בו רותתין מכ\"ר וכן קערה שמכסין האלפס בצד החיצון שלה אינן נכשרין ע\"י הגעלת הרותחין שמתוכן אלא צריך להכניסן כולם לתוך היורה הגדולה כדי שיעלה הרותחין על צד החיצון שלהם:
ובספר ארחות חיים שם בהגהות אות ו' כ' דאם נאסר רק ע\"י שנשפך עליו מבחוץ איזו איסור בעמדו אצל האש מהני גם הגעלה ע\"י מילוי רותתין בתוכו וישליך לתוכו אבן מלובן עד שיצאו המים דרך שפת הכלי ע\"ג מקום נפילת האיסור מבחוץ דכבכ\"פ. ועי' באה\"ט שם סק\"י בשם מהרי\"ל ומט\"מ ומנהגים דיש להגעיל ג' ימים קודם פסח:
ועי' שע\"ת שם סק\"א בשם שו\"ת ח\"צ שהורה הלכה למעשה להתיר התבשיל שנתבשל בקדירת חמץ נקי שעברו עליו י\"ב חודש אף לדידן דאסרינן נטל\"פ מ\"מ אחר י\"ב חודש ליכא טעם כלל ע\"ש:
אם יש לו כלים גדולים שאין יכול להכניסם בפעם אחת תוך מי הגעלה יתחוב כל מה שיכניס בפעם אחת ויחזור ויתחוב בצד השני ויזהר מאד לצמצם לתחוב בשנית עד מקום שהכניס בראשונה כל מה דאפשר. ואם א\"א לו לצמצם, אז יותר טוב להכניסו שנית ממה שישאר שם מקצת כלי בלא הגעלה דהך הכנסה שנייה דאוסרים שמא יחזור הצד הנגעל כבר ויבלע מי הגעלה האסורים חומרא בעלמא היא. (מהרי\"ל). וכלים שיש להם ידות צריך להגעיל ידותיהן כמותן ויכול להגעילו ע\"י עירוי שמערה עליהן. סי' תנ\"א סעי' י\"ב ורמ\"א שם:
ולא יניח כלים הרבה לתוך כלי ויגעילם יחד אם נוגעים זה בזה דבמקום נגיעתן לא סלקי הרתיתה. ט\"ז סי' תנ\"ב סק\"ט. ולענין כמה ישהה הכלי ביורה כתב הפר\"ח שם בשם הטור והמרדכי והגמי\"י שהעולם נהגו להכניס ולהוציא מיד ויראה דמנהגן של ישראל תורה היא ע\"ש. ובספר מטה משה אות תקמ\"ו כתב אך זאת תהי' לכם למשמרת שלא יכניס הכלי לתוך מי הגעלה פעמים. וגם לא יגלגלם לסבבם תוך המים.
נוהגים שלא להשתמש בפסח בקדירה שבישלו בה בצים בקליפתן מחשש ספיקא שמא היו הבצים אצל קמח מה' מיני דגן. וסגנון קמח ליפול למטה. וממילא בולעה הקדירה בסוף הערוי בסגנון שאיננו גדר משהו. אך לחזור ולבשל בהקדירה ביצים מקילים כי עכ\"פ אל הבצים אין חשש בלע רק משהו. ובודאי יש בביצה ס' נגד כל שהוא קמח. וגם על פי הרוב ס' פעמים ס' ובחשש משהו קיל. ולא פלוג בזה בהמנהג כי שארי פירות יש חשש שנדבק בהם מהקמח ממש או שאין הם ס'. אשל אברהם סי' תמ\"ז. ובסי' תנ\"ב כתב התרתי להכשיר כלים לפסח בקדירה שבשלו בה יין צמוקים. וכן מותר להגעיל בכלי שבשלו בה ביצים:
תיבה שיש בה כמה דפין קבועין בתוכה ונקרא (אלמיר) יש להגעיל הדפין מלמטה למעלה. והטעם. דאם יגעיל מקודם למעלה יזוב המים למטה ולא יוכל להגעיל אח\"כ למטה שיצטננו מי הגעלה ע\"י המים שזבו מלמעלה ומה שהולך אחר ההכשר מים מלמעלה למטה כשמגעיל למטה מקודם אין חשש. א\"ח סי' תנ\"א בשם שו\"ת דברי שאול ויוסף דעת סי' ד' ובשם ספר שדי חמד:
שן תותבת עשוי מכסף או מעצם ואוכל בו חמץ, כתב בספר שדי חמד באסיפת דינים מערכת חומ\"צ סי' ד' אות כ\"ד בשס ס' בית היוצר דסגי בשיפשוף בעלמא בלא הגעלה כמו שעושה בשן הטבעי ע\"ש:" + ], + [ + "טעם. שאסור להגעיל כלי חלב לאכול בו בשר או איפכא. משום שאם יעשה כן לעולם לא יהי' לו רק כלי א' ויגעילנו כל פעם שישתמש בו וזה אסור דלמא אתי למטעי' כדאיתא בחולין דף ח' ע\"ב.*יש להזהר אם קונים כלי חרש חדשים אם טובלין אותן שלא לברך עליהם רק טובלין בלא ברכה כי אין מחוייבים לברך אלא על כלי מתכות ר\"ל (וואס מען שמעלצין קאן). למשל זהב וכסף ברזל ונחושת ובדיל ועופרת. (ליקוטי עמק ברכה) ואמנם חכמים תקנו טביל' לכלי זכוכית דכיון דהן שוים במקצת לכלי ברזל דאם נשתברו יש להם תקנה שיכול להתיכן עי' ט\"ז סי' ק\"כ סק\"א. ובשעת הדחק מותר לטבול כלי זכוכית בשלג אם הוא במקום אחד דטבילתו ודאי רק מדרבנן אבל לא כלי מתכות. חכמת אדם כלל ע\"ג סעיף י\"ט. ועי' פתחי תשוב' סי' ק\"כ סק\"ב שכתב בשם שו\"ת יעב\"ץ סי' ס\"ז דכלים הבאים ממדינת הים שנקראים פרצלי\"ן ודומין לכלי זכוכית אין צריכין טבילה לפי שידוע שעשייתן מן החול ומן האדמה וכלי מתכות אמורין בפרשה ואע\"ג דשיעי טפי לית לן בה דהא כלי זכוכית שיעי טפי מינייהו ואי לאו משום דכי נשברו יש להם תקנה להתיכם דמש\"ה ככלי מתכות שווינהו לא היו צריכים טביל' והני לית להו הך תקנתא ע\"ש. ושמעתי מהרב המגיד הגאון דפה ז\"ל שיזהרו בבית המשקאות שמוכרים הי\"ש והשכר עם הכלים לנכרי קודם הפסח להטביל את הכלים אחר הפסח (ונראה שנכון שלא ימכרו להנכרי את הכלים רק יתנו לו הכלים בתורת שאלה): עי' מ\"א סי' תק\"ט ס\"ק י\"א:", + "קונטרס אחרון
דלמא אתי למטעי'. ובס' לחם הפנים יו\"ד סי' קכ\"א מביא בשם קיצור של\"ה מי שמכר או נתן שום כלי לאחר שלא רגיל בו מותר להגעיל ולהשתמש בהיפוכו מבשר לחלב או מחלב לבשר וליכא למיחש למטעי' עכ\"ל:
ועי' פרמ\"ג או\"ח סי' תק\"ט א\"א ס\"ק י\"א שכתב שם תקנה להגעיל הכלי מבשר לחלב או איפכא נוהגין להטריף מקודם ובסי' תנ\"א סס\"ק למ\"ד כתב דבפסח י\"ל דמגעילין מבשר לחלב כי לא שייך חששא פ\"א בשנה ונזהר הוא ע\"ש:
דגים חיים שקורין קארפי\"ן שולחים מעיר לעיר וכדי שישארו חיים מניחים חמץ עם יין שרף לפיו. הנה עד הלילה אף שמת ונשאר בפיו יש לצדד להיתר לצורך שמחת יו\"ט שלא יהא נשאר בעין. אבל בפסח אם נשאר חיים אין חשש מידי דהנה בהמת עכו\"ם אוכלין חמץ ושותין החלב ב\"ח ל\"ש בליעה. ובמת י\"ל כבוש בחריף כדי שירתיח אם היין שרף טופח ע\"מ להטפיח גם הדחה בצונן י\"ל דבולע וצ\"ע כעת. פ\"מ א\"א סי' תמ\"ז ס\"ק מ\"ו.", + "טבילה לכלי זכוכית. אם שואל מחנוני ישראל כלי חרס מצופים או כלי זכוכית לצורך שבת או אורחים או סעודה גדולה שיש לחוש שישברו אם יטבילם ויהי' הפסד או שאין פנאי יש לסמוך להשתמש בלא טבילה דטבילת כלים אלו לכ\"ע אינם אלא מדרבנן. ובכלי מתכות ראוי להחמיר דהוי ספק דאורייתא. בינת אדם:
ישראל המחזיק הוטע מזכוכית ויש לו פועלים עכו\"ם או להיפך יש לסמוך על המקילין ולעת הצורך מותר להשתמש בלא טבילה דהוי ספק דרבנן וצריכין להזהיר שלא יברכו על הטבילה אם לא שהמחזיק הוטע נכרי והפועלים נכרים. חכמת אדם:
קומקום שקורין (סאמעוואר) שמרתיחין בו מים לשתיית טייא צריך טבילה כמו קדירה שמבשלין בה. רחיים של קאוו\"ע וכן מכתשת של מתכת צריכין טבילה בלא ברכה שהקאווע צריכה עדיין בישול. (וכן רחיים של בשר) רחיים של פלפלים טבילה בברכה. ריב-אייזין שעושה עכו\"ם טבילה בברכה שמפררין לחם וקריי\"ן. בלעכין שמשימי' עליו המצות צריך טביל' דחזי לתשמיש מאכל ממש פ\"מ סי' תנ\"א סק\"ו וכן המשפכות שקורין ליקע. וכן הברזות שקורין צאפין וכלי ששואבין בו מים צריכין טבילה. חכמת אדם כלל ע\"ג סעי' י':
כיסוי קדירה צריך טבילה דהמרק והזיעה עולה לכיסוי וה\"ל כקדירה. ביאור הגר\"א סי' ק\"כ ס\"ק ט\"ו:
צלוחית של זכוכית שקורין פלעשער או בוטעלקיס שאין משמשיו לשתות בהם ממש כמו כוסות וגם אין מבשלים בהם כקדירות. לא חשיבי כלי סעודה ודמי לתביות וכיוצא שמכניסים לקיום שא\"צ טבילה. יד אפרים סי' ק\"כ:", + "לית להו הך תקנתא. ויש בכלים הללו דרך ששוין בה לכלי חרס. ודרך ששוין בה לכלי זכוכית ושניהן להקל. טבילה לא בעי ככ\"ח ואינן נאסרין מבליעת איסור דאיידי דשיעי לא בלעו דומיא דכלי זכוכית דלא בלעו מה\"ט. שם:", + "הכלים בתורה שאלה. בספר ארחות חיים סי' תמ\"ב כתב בשם שו\"ת חת\"ס סי' ק\"ט שאין לכתוב שמוכר הכלים שהחמץ בתוכו דא\"כ כל כלי מתכות צריכים טבילה אחה\"פ כשיחזור הישראל ויקנה מהעכו\"ם רק כתב בנוסח שט\"מ עפ\"י ציווי רבו הג' מוהרנ\"א שאינו מוכר אלא חמץ הנדבק בדופני הכלים ולא הכלים עצמם ע\"ש או ישכיר הכלים להערל קודם פסח ולא יצטרכו טבילה:
ובספר משכנות הרועים תשו' ז' כתב בשס הגאון מהרש\"ק מבראד זצ\"ל דהכלים שמוכרים המוזגים קודם פסח אינם צריכים אח\"כ טבילה. כיון דכל המכירה הוי רק הערמה רק דבחמץ מהני כיון דבביטול בעלמא סגי א\"כ תינח בחמץ אבל הכלים אינם בכלל הביטול וגם אם יבטלם לא מהני דרק בחמץ מהני כיון דבלא\"ה אינו ברשותו כמ\"ש הר\"ן וא\"כ שוב הוי המכירה הערמה בעלמא ואינו מכירה לכך לא בעי טבילה. וע\"ש שכ' בשמו עוד טעמים:
בספר מדרש תלפיות אות ט' כתב יש מי שאומר דכלי שהי' צריך הכשר והטבילו קודם הכשר אות' טביל' לא מהני דהוי כגר שטבל עד שלא מל:" + ], + [ + "טעם. שנוהגים להניח פתיתי חמץ במקום שימצאם הבודק. כדי שלא ישכח לבטל למחר משא\"כ כשיש לו חמץ נזכר בזמן הביעור לבטל:*ובהגהות מנהגים כתב וז\"ל גם אם לא מצא חמץ בלילה מ\"מ ישרוף הקערה שבדק בה לזכרון ביטול שני. ולכן אין צריך להניח חמץ כדי למצוא כדי שיזכרו ביטול שני. דהא בלא\"ה יזכרו ע\"ש. טוב להיות אצל הבודק עששית ונר דולק בתוכה מלבד הנר שבידו ממש למען יוכל להכניס הנר בחורין אשר הם סמוכין לחלונות מקום שהרוח שולט. ואם אין לו עששית לפחות יתן לנער ההולך ג\"כ נר דולק בידו. יוסף אומץ אות תשי\"ג: " + ], + [ + "עוד טעם. שאם יבדוק ולא ימצא זמן מה יתרשל שוב ויתייאש מן הבדיקה ולא יבדוק עוד היטב.*והאר\"י ז\"ל כתב מנהג זה ויניח י' פתיתים והוא ע\"פ סוד גדול. ועי' מחצית השקל סימן תל\"ד ס\"ק א' וז\"ל והמון עם טועים וסוברים שאין הבודק רשאי לראות אותו חמץ שמשייר לאכילתו כי לפי טעותם כל חמץ שרואה הבודק בשעת הבדיק' צריך לבער ולכן מטמינים אותו לבל ישזפתנו עין הבודק וטח עיניהם מראות. והוא מחסרון ידיעתם ע\"ש. ועי' מטה משה אות תקנ\"ג דכתב ג\"כ דא\"צ להצניע החמץ שרוצין לאכול:
וא\"ר סי' תל\"ב סק\"ב כתב דצריך להצניע החמץ שרוצה לאכול ואף אם ימצא אותו הבודק אין קפידה בכך ע\"ש. ואין בודקין כ\"א בנר של שעוה אבל לא בנר של חלב. לפי שמתיירא שלא יטיף ממנו על הבגדים ויטנפם וגם אינו יכול להכניסו יפה לחורים ולסדקים. טור סימן תל\"ג. ובשעת הדחק שאין לו נר של שעוה יבדוק לכתחלה בנר אחרינא דבשעת הדחק כדיעבד דמי ולאור האבוקה אפילו בדיעבד לא מהני. חק יעקב שם סק\"ה. וטוב ליזהר שלא יעסוק בשיחה בטילה עד שיגמור כל הבדיק' כדי שישים לבי לבדוק בחדרים ובעליות ובכל מקום שמכניסין בו חמץ. (אבודרהם): חק יעקב סי' תל\"ב ס\"ק י\"ד: ", + "קונטרס אחרון
והוא מחסרון ידיעתם. ובספר דרך פקודיך כתב ג\"כ וז\"ל רבים מהמון עם שאינם בני תורה טועים וסוברים שהבודק בעת שבודק כל החמץ שמוצא בבדיקתו מחויב לשרוף והוא טעות רק שמחויב לבער החמץ מרשותו. ואם מוצא לחם יפה ראוי לאכילה יבערנו מן העולם ע\"י אכילה או ע\"י נתינה לעכו\"ם ואכילת בהמה וכיוצא ובלבד שיבערנו מרשותו. ואם מוצא חמץ ברשותו אחר זמן איסורו לא סגי בביעור מרשות בלבד רק צריך לבערו מן העולם לגמרי:
ועי' לבוש סי' תל\"ד סעי' ג' דמהאי טעמא יאמר בביטול היום כל חמירא דחזיתיה ודלא חזיתיה דבערתי' ודלא בערתיה. שהרי מבטל הכל ואינו משייר לעצמו כלום משא\"כ בלילה שאין דעתו לבטל אלא מה שלא ראה אבל מה שראה הוא רוצה לאוכלו ואם יאמר בלילה כן מחזי כשיקרא הלכך בלילה לא יאמר אלא דלא תזיתיה ודלא בערתיה:", + "שמכניסין בו חמץ. בשו\"ת משכנות הרועים סי' ז' כתב וז\"ל באתי להזהירכם דבר נחוץ שאין העולם נזהרים בו בדין בדיקת החנויות סומכין על מה שמכבדין אותו יום או יומים קודם פסח והם מבטלין מצות תקנת חכמים שציוו לבדוק אור לי\"ד לאור הנר דוקא ע\"כ תזהרו במצוה יקרה שהיא אחת בשנה:
ונידון אם חנותו רחוק מביתו אם די בברכה אחת או דנימא דהליכה הוי הפסק כתב שם בשם הרב הה\"ג מהרש\"ק מבראד זצ\"ל שיעשה כך שיכוין בשעת ברכה שאינו יוצא בזה רק להבית ולא לחנות או שיעשה אח\"כ איזה הפסק בכוונה כדי שיצטרך אח\"כ ברכה אחרת ואין בזה משום גורם ברכה שא\"צ המבואר בסי' רט\"ו כי כיון שיש בזה דיעות חלוקות מותר לעשות כן:" + ], + [ + "עוד טעם. מפני שעיקר הביעור חמץ הוא היצה\"ר. ולזה הנהיגו להניח חמץ להראות שבודאי יש בו עדיין עון וחמץ הוא היצה\"ר כי אין צדיק בארץ אשר יעשה טוב ולא יחטא. כי האדם שמחזיק עצמו שתיקן הכל בודאי לא התחיל לעבוד את ה'*וזה ג\"כ פי' הפסיק אשר אין בה מום בודאי לא עלה עליו עדיין עיל מ\"ש. וכמאמר החכם בתו\"ה שאם אמרתי בלבבי לא הייתי חוטא בודאי הוא חטא ביותר כי הגאוה הוא חטא ביותר. שם: ולזה נוהגים להניח פתיתי חמץ להראות כנ\"ל כי בודאי לא תיקן הכל. עבודת ישראל:" + ], + [ + "טעם. שמברכין על ביעור חמץ אע\"פ שאינו אלא בודק והי' לו לברך על בדיקת חמץ. לפי שבדיקה זו היא תחילת הביעור ותכליתו שהרי אין הבדיקה מצוה אלא הביעור מן הבית כל מה שמוצא ונודע לו הילכך מברכין על ביעור. לבוש סי' תל\"ב וע\"ל סעי' כ\"ה ולקמן סעי' תתק\"ט:" + ], + [ + "טעם. שמברכין בעל ולא בלמ\"ד לבער. מפני שהוא מצוה שאפשר להתקיים ע\"י אחד מעבדיו אפי' שלא מדעתו שלא הקפידה התורה אלא שיהא החמץ מבוער מן הבית ואפי' ע\"י אחר. לבוש סי' תל\"ב:" + ], + [ + "טעם. שנוהגין להניח י' פתיתים קידם בדיקת חמץ. לפי כמו שיש עשרה עלולים בהקדושה ואלו הן. חיות הקודש. אופנים. אראלים. חשמלים. שרפים. מלאכים. אלים. בני אלהים. כרובים. אישים. כמו כן יש עשרה בהטומאה. כי את זה לעומת זה עשה אלקים והביאם הציוני פ' אחרי. ולכן הזהירה התורה לנו אפי' תערובת חמץ ואפי' משהו כי חמץ הוא היצה\"ר כידוע. ע\"כ מניחין עשרה פתיתים חמץ נגד העשרה טמאים ולבערם מן העולם. בשם מקובלים*בספר עבודת ישראל לשבת הגדול פי' משארז\"ל חורין הגבוהין שאין יד אדם מגעת שם וחורין הנמוכים פחות מג' טפחים אינם צריכין בדיקה. שאל יאמר האדם איך אוכל לבדוק כל החטאים והעונית שאין אני זוכר את כולם. לזה אמר חורין הגבוהין שאין יד אדם מגעת שם. ר\"ל שאין זוכר אותם אין צריך בדיקה אלא האדם צריך לבדוק ולשוב בתשוב' על אותן עונות שהיא זוכר. ואותם שאינו זוכר ממילא יהיו בטלים כי הקב\"ה אומר אלו הי' זוכר עונות הראשונים בודאי הי' מתחרט עליהם ושב בתשוב' כמו שהיא מתחרט ושב על אותו שהיא זוכר:
ובספר זרע קודש לפ' זכור כתב בשם ספרים שהעונות והמצות נזכרים ונכתבים במצח האדם ושם נחקקים. וכשעושה תשוב' עד ששוכח העונות מזכרונו זה מורה שכבר עשה תשוב' כראוי ועשה חרטה שלמ' לבטל החקיקה של העבירו' ולכן נתעלם ונשכד מזכרונו:
ובספר עבודת ישראל (אבות פ\"ה) כתב דיש צדיקים המכירים כל חטאי החוטא בפניו כמעשה האריז\"ל שאמר לאדם אחד כל העבירות שעשה והודה לו על כולם רק על אחד לא הודה. והעביר האריז\"ל ידו על פניו והציב לפניו העביר' עצמה שעבר עליה. וכמו כן יש בכל דור ודור וכמו מעשה שהי' אצל הרב המגיד מוהר\"ר יחיאל מיכל זצ\"ל שאמר לא' ג\"כ עביר' שעבר עליה בנשג\"ז בכל האותות והסימנים שהי' בה. ומכ\"ש בב\"ד שלמעלה ע\"כ:
ובספר דעת משה להרב הקדוש מקאזניץ זצוק\"ל (ויגש) כתב שעיניו ראו בהיות אביו הרב הצדיק הקדוש זללה\"ה בק\"ק בראד ומידי עברו אצל הבתים למחוז חפצו עמד אצל בית אחד כמתמיה. וישאלהו מה נשתנה בית זה משאר בתים אשר כבודו מתמיה עליו. וענה כי לא יוכל לסבול טומאת הבית הזה. ואחר החקירה והדרישה נתוודע כי במקום הזה שרפו זה זמן ספר תולדות יעקב יוסף רח\"ל. לזאת עלה צחנתו מטומאתו עוד לפניו ע\"כ: " + ], + [ + "עוד טעם. נגד עשר מכות שהביא הקב\"ה על המצרים. וכנגד עשרה דינים שהקב\"ה יהי' עתיד לבע\"ר ולנע\"ר ולכרו\"ת ולהמ\"ם להרו\"ס ולעקו\"ר ולנתו\"ץ ולנתו\"ש ולכלו\"ת ולקעק\"ע ביצתם של מצירי ישראל. וכנגד זה הקב\"ה הוא מקדש את א\"י בעשר קדושות כדאי' בפ' קמא דמס' כלים. קב הישר:" + ], + [ + "טעם. שאומרים כל חמירא וחמיעא כו' בלשון תרגום. כי בהיות שהלחם היא חיות האדם ואין ראוי לזלזל בכבוד הצריך לו ואלו הי' אומר בלה\"ק שמבינים בו מזיקין ומקטריגים אפשר שיבאו לקטרג על הענין לכן תקנו אותו בלשון תרגום. (סדה\"י). ונראה דמטעם זה אין מברכין זמן על בדיקת חמץ. עוד טעם. מפני עם הארץ שאינם מבינים בלה\"ק כ\"א בלשון ארמי. (ד\"מ):", + "קונטרס אחרון
ומזה הטעם אין מברכין שהחיינו על מצה אע\"פ שיש בה שמחה והנאה לגוף. משום דדי לו בזמן שאומר על הכוס: אבודרהם: " + ], + [ + "טעם. שאין מברכין זמן על בדיקת חמץ. מפני שהבדיקה הוא לצורך הרגל וסמכינן אזמן דרגל. טור סי' תל\"ב:" + ], + [ + "עוד טעם. מפני שאין מברכין שהחיינו אלא על דבר שיש בו שמחה והנאה לגוף אבל בדיקת חמץ מצטער הוא באבוד חמצו הנשאר לו ובשרפתו. אבודרהם:" + ], + [ + "עוד טעם. שאין מברכין שהחיינו על ביעור חמץ. מפני שמכלה החמץ פמ\"ג סי' תל\"ב סוסק\"ב בשם ר\"פ ורשב\"א:", + "קונטרס אחרון
ע\"פ שחל להיות בשבת צריך למכור את החמץ קודם חצות ולכתוב בהשטר מכירה שתחול המכירה שעה א' קודם ליל שבת. ועד אותה שעה הוא ברשות הישראל ויוכל למכור החמץ לעכו\"ם. שו\"ת שו\"מ מהד\"ו סי' נ'.
ובספר ארחות חיים סי' תמ\"ד אות ד' בהגהות כתב דהמיקל במקום פסידא למכור אחר חצות אין לערער. ועכ\"פ אם יעשה מכירת החמץ קודם חצות ולהתנות עם העכו\"ם שכל מה שימכור אח\"כ יהי' על חשבון העכו\"ם ויניח המעות בפ\"ע לכ\"ע שרי ע\"ש:
שכח למכור חמצו בע\"ש שיש לו בחדר מיוחד צריך לתת בשבת במתנה לעכו\"ם החדר עם מסירת המפתח ואפשר דאפי' מכירה ג\"כ שרי ולא הוי כמקח וממכר דאסור בשבת כיון שאינו עושה רק להינצל מאיסור חמץ אך היכי דאפשר במתנה עבדינן אם יודע שהעכו\"ם יחזיר לו אחר פסח. ח\"י סי' תמ\"ד סק\"ח. וכן כתב א\"ר ע\"ש. ועי' פ\"מ שם מ\"ז סק\"ה שכתב שצ\"ע בזה. ובא\"א שם סק\"ח הוסיף להקל שאם ירא שעכו\"ם יחזיק בחמץ וצריך לכתוב שטר על הדמים יכול העכו\"ם לכתוב ולחתום:
לאחר שמכר לו את החמץ אם ירא פן יקלקל שם הקונה יכול גם הוא לתלות שם מסגרת לשמירה. או אם הקונה רוצה להפקיד אצל הישראל המפתח שפיר דמי. קיצור ש\"ע סי' קי\"ד אות ג'. ועי' שע\"ת סי' תמ\"ח סק\"ח דמותר לומר להמשרת שישאל המפתח מהנכרי שצריך לאיזו חפיצים שלו ואח\"כ ישמיט עצמו או שיאמר שאיבדו. או יקח המשרת שלו המפתח מכיסו והוא ידמה בנפשו שנאבד ממנו ע\"ש. ואם מוכר או משכיר חדר התיכון שאין הנכרי יכול לבוא שמה אלא דרך בית ישראל לית לן בה. שם בשם שו\"ת הר הכרמל סי' י\"ג. ועי' מ\"א שם סק\"ד בשם מ\"ב דבדיעבד שלא מסר לו המפתח שרי ע\"ש. ופ\"מ שם כ' שצ\"ע בזה:
בדבר אשר נהגו לכתוב בשט\"מ בפירוש שאם נשכח איזו מין חמץ שאין הבעה\"ב המוכר יודע אם זה המין חמץ נמצא אצלו. נכלל ג\"כ בהמכירה ופסיקת דמי המקח יהי' כפי אשר ישומו ג' תגרים כתב בספר מנחת פתים דף ס\"ב להתיר דבמוכר עפ\"י שומת בקיאים המקח הוא מעכשיו ע\"ש. ועי' בשו\"ת בית יצחק חיו\"ד ח\"ב בקונ\"א סי' י\"ב בא' שמכר חמצו כד\"ת ובשעת המכירה אמר להקונה כל החמצים ששכחתי למכור אני נותן לך במתנה ונזכר בחוה\"מ ששכח למכור מדה של מאלטץ שהי' מונח בחדר שמונח החמץ שמכר לעכו\"ם ועבר הפסח העלה להתיר החמץ ע\"ש ובשו\"ת מהרי\"א הלוי ח\"ב סי' מ\"ז כתב ג\"כ בכה\"ג להתיר ע\"ש:
וע\"ש סי' קמ\"ג בב' שותפים מחזיקי אורנדע ומחמת טרדות סמך כ\"א על חבירו ולא נמסר השטר מכירה להעכו\"ם ולא קבלו ערבון אמנם א' מהשותפים אשר יש לו עוד דברים חמצים אחרים מלבד חלקו באורנדע מכר אותם להעכו\"ם כדין ונכתב בשטר מכירה הזה כי אם יש לו עוד איזה דבר חמץ או תערובות חמץ בכל מקום שהוא ושכח למכרו או לבערו הכל יקנה להקונה מעכשיו אגש\"ק וקבלת הערבון הנ\"ל כפי שער שבשוק והעלה להתיר למכור לעכו\"ם כל החמץ שהי' בהאורנדע בימי הפסח ע\"ש:
ועי' שע\"ת סי' תמ\"ח סק\"ח בשם דודו הגאון מהר\"ם בא' שמכר חמצו בע\"פ וקיבל אדרו\"ף בזמן המותר והישראל אמר להקונה בשעת קבלת הכסף הרי מעתה הכל שלך. וכן הקונה חיזק דבריו ואמר מעתה הכל שלי וטרם שקיבל השטר לידו עבר חצות היום וקיבלו אז. והעלה דאחר שהגיע השטר ליד הקונה קנה למפרע ולכן בהפסד יש להקל ע\"ש.*ועי' בספר ארחות חיים שם אות ו' בשם שו\"ת שו\"מ מהד\"ת סי' ס\"ג באחד שהי' לו חמץ למכור ומכר אותו לעכו\"ם כדינו וקבל ד\"ג וכתב לו שטר מכירה כדינו אך מחמת שלא הי' לו עדים לחתום עליו נתאחר השטר למסור לו עד אחר חצות היום של ע\"פ והעלה שם להיתר: המוצא חמץ בביתו תוך הפסח יבערנו מיד ויברך על ביעור חמץ. ואם הוא י\"ט יכפה עליו כלי עד הלילה ואז יבערנו. עי' מ\"א סי' תמ\"ו סק\"א:
אם אחד נותן לחבירו חמצו במתנה כדי למכרן אג\"ק שלו צריך לקבל קנין לפני ב' על המתנה עי' הגהות רב\"פ ז\"ל סי' תל\"ד ושו\"ת הד\"ר סי' כ\"ה. או יוכל ליתן לו שטר מתנה בעדים או יתן החמץ לתוך רשותו של המוכר:
אותן שיש להם תבואות במקומות של אחרים בשכירות ימכרו אג\"ק שלהם בכאן. או ישכירו להא\"י השפייחלירס (האמאגעזין) שיש להם בשכירות שעם התבואה ויקנו להא\"י אגב שכירות הקרקע שם. ארחות חיים שם אות ט\"ו:*וע\"ש אות י' בשם שו\"ת רע\"א מהד\"ת סי' ז' בא' שמכר חדר מיוחד עם החמץ שבו לנכרי ואמר לו שכל חמצו שיש לו במקום אחר הכל יהי' קנוי לו אג\"ק ואחר פסח מצא שעורים כתושים בחדר אחר והעלה שם דהדבר פשוט דהמכירה הי' כדינו:
וע\"ש דף מ\"ג ע\"א בשם שו\"ת שו\"מ מהד\"ק סי' פ\"ו בא' שמכר כל חמצו כדינו רק שמכר והקנה איזה קופעס עם אקוויט אג\"ק אחרת ולא אג\"ק שהי' מונחים הקופעס שם וכתב שם להתיר ובשם כתב סופר או\"ח סי' צ' כתב במי שיש לו קמח בחנותו עם שאר דברים חמוצים המונח בתיבה גדולה מאד שא\"'א להזיזה ממקומה ובכל שנה הוא מוציא משם הקמח אל החדר אשר שאר החמץ מונח שם ומוכר שם החמץ והקמח בהחדר ההוא ועכשיו מחמת שיש שם בהחדר ההוא עכברי אם יניח שם הקמח יהי' הפסד גדול אם יש להתיר להניח שם בהחנות בהתיבה במקומה ולעשות שם מחיצה ולמכור התיבה עם הקמח ביחד כתב שם להיתר שימכור או שישכיר מקום עמידת התיבה שבו החמץ ואגב קרקע ימכור גם התיבה והקמח שבה עפ\"י שטר וימסור המפתח מהתיבה להקונה או שיחתום העכו\"ם בחותם שלו התיבה כדי שלא יהי' באפשרי ליקח קמח מהתיבה וגם יעשה מחיצה מלמעלה למטה ע\"י וילון או (טאגין) שלא יהי' נראה ויכתוב בהשטר מכירה שיכול העכו\"ם הקונה לילך בחנותו כשירצה ויבקש אחד מב\"ב שילכו עמו תיכף ויפתתו לו ואז יצאנו לכל הדיעות ולכל הספיקות ע\"ש:
וראוי למכור כדרך העולם במכירה כראוי אבל אם מוכר כל קווארט בסך רב יש לומר דהוה ביטול מקח בעכו\"ם. מ\"ז סי' תמ\"ח סק\"ד:
אם שכח לבער בלילות צוקר מחופה שקדים ועניס ושאר מיני גרעינין ונזכר תוך הפסח. כיון דרוב הפוסקים הסכימו דמי פירות עם מים אינו אלא חמץ נוקשה. שו\"ת פני יהושע א\"ח ח\"א סי' ט\"ו. וכתב ושאלתי האומנים ואמרו כי מלאכת הצוקר שמבשלין הצוקר במים ומחפין אותן בצוקר וצריך קמח לזה שא\"א לחפותן בלאו הכי. וא\"כ הוי מי פירות עם מים ואינו אלא חמץ נוקשה ע\"ש:
וע\"ש אות י\"ב בשם שו\"ת בגדי ישע כיון דמכירת החמץ הוא מכירה צריך לחזור ולקנות מהנכרי החמץ והמקומות באחד מדיני הקנאה שאל\"כ מחזי המכירה כהערמה אך די בזה שיקנה בחזרה מהעכו\"ם בקנין כסף לחוד ע\"ש:
מי שאינו יכול לחתום שמו על השטר מכירה מותר לומר לאחר לחתום אותו במסה\"ק בפני שני עדים ומכירתו מכירה בלי שום פקפוק כלל. א\"ח סי' תמ\"ח בשם שו\"ת שו\"מ מהד\"ק סי' ר\"ז. אחד שמכר כל חמצו כדינו ושכח לחתום שמו בהשטר מכירה אם שאל אחר הפסח מותר ואין צריך לערבו אפי' ברוב הכשר. ואם בא לשאול בתוך הפסח צריך עכ\"פ לערבו ברוב יי\"ש הכשר. שם בשם שו\"ת שו\"מ מהד\"ת ח\"ד סי' פ' וסי' ק\"ב. ובשם שו\"ת אמרי נועם מהרב הצדיק הקדוש מדזיקוב זצוק\"ל ח\"א סי' ב' כתב באחד ששכח לחתום עצמו על שט\"מ של חמצו ונזכר ב' ימים תוך הפסח והעלה שיש להתיר החמץ מחמת הרבה צדדי היתר בענין שיחתום עצמו תוך הפסח ע\"ש:
ועי' בשו\"ת דברי חיים ח\"ב סי' מ\"א באחד שמכר כל חמצו כדינו רק לאחר זמן האיסור נזכר שלא הי' חתום על שטר המכירה וחתם אז את שמו והי' הפ\"מ כתב שם שהחמץ מותר ע\"ש:
והנה מה שנהגו אם אין לעכו\"ם מעות מלוה לו הישראל המוכר והוא חוזר ונותן הכסף לקנות החמץ אי שפיר עבדי כתב בס' ארחות חיים שם בשם הרב הה\"ג אב\"ד דק\"ק בערזאן ז\"ל שהיא גמרא מפורשת בע\"ז דף ע\"א אוזפינהו והדר שקילו מינייהו ע\"ש. ונראה דיותר נכון להלוות לו ע\"י אחר. ועי' ט\"ז שם סק\"ה דיכול לומר להעכו\"ם בשעת מכירת החמץ דיתן לו ריוח אח\"כ דהא מ\"מ מכירה גמורה היא ע\"ש:
ובענין מה שהרבה אנשים נוהגין למכור קודם פסח לעכו\"ם שאור או הייבין כדי שיהי' לו מוכן במוצאי יו\"ט כתב בספר ארחות חיים שם בשם שו\"ת ברכת יעקב וז\"ל גם נ\"ל לאסור שישראל ימכור שאור לעכו\"ם למען שיהי' מזומן לאפות מיד לאחה\"פ זולת מה שהוכחתי בתשובתי הלא כבר מבואר הדין בישועות יעקב סי' תמ\"ח סק\"ה ומי יבא אחר המלך אשר כבר אסרוהו ע\"ש. וטעם האוסרים העיקר הוא משום דהוי כמו שרוצה בקיומו עכ\"ל:
ובשו\"ת הד\"ר סי' כ\"ה כתב וז\"ל עובדא ידענא דרבינו הק' מראהטין זי\"ע הי' מוכר פ\"א גלוסקא יפיפי' מלחה\"פ של הה\"ק מהרי\"א מזידיטשוב זי\"ע. וכן שמעתי כמה מתחסדים כשיש להם שירי מנחות מי\"ב חלות של צדיק א' מוכרין אותו עד אחר פסח. ואע\"פ שבודאי רוצה בקיומו. רק כיון דאין דעתו לאכלה ומחזיקין אותה רק לשמירה ולזכירה החמץ שבה בטל מעצמה:
ונהירנא בילדותי בשנת תר\"ח שהי' עת צרה בעולם ר\"ל ונסע מורי הרב ר\"י פאליק אלוף נעורי ז\"ל עם פדיון נפש אל הרה\"ק מהר\"מ מפרימישלאן זי\"ע ונתן לו לחם וצפחת מים לתלותו בבית האיש המובחר שבעיר ואמר כתיב וברך את לתמך ואת מימיך והסירותי מחלה מקרבך וכן עשה ותלוהו בבית דודי הרב זללה\"ה וכאשר פתר לנו כן היה והנה מי יערב לבו לגשת לאכול זאת אשר הוה חיים למוצאיהם תמיד ובודאי בטל ומבוטל ממנו כל ענין שאור וחמץ עכ\"ל:
לשתות החלב מבהמת עכו\"ם האוכלת חמץ בפסח יש אוסרין ויש מתירין שומר נפשו יחמיר. קיצור ש\"ע סי' קי\"ז אות י\"ג. וכן כתב בספר א\"ח שם בשם שו\"ת רמ\"ץ סי' כ\"ח ובשם ספר שדי חמד שאין ראוי ונכון לשתות החלב מהבהמה שאכלה חמץ בפסח ע\"ש. ועי' נשמת אדם הל' מכירת בהמה שאלה ט' ועי' בספר דעת תורה דף רי\"ח ע\"ב אות י\"ב. ועי' שע\"ת שם ס\"ק י\"ז:
ועי' אשל אברהם שם שכתב דאם העכו\"ם שמכר לו החמץ לא בא אחר הפסח והוא צריך אל החמץ וידוע שלא יקפיד העכו\"ם אם הצורך גדול לכך יכול ליטול לפני ב' עדים ע\"מ לשלם ולהעלות בחשבון. ובדיעבד אם לקח בינו לבינו ג\"כ אין עי\"ז צד גרעון להמכירה למפרע רק לכתחלה אין נכון לעשות כן ע\"ש:
ועי' בספר א\"ח סי' תמ\"ח דף מ\"ה וז\"ל עי' בשדי חמד באסיפת דינים מערכת חמומ\"צ סי' ח' אות י\"ט ובח' דברי חכמים סי' ק\"ז בדין חמץ של בני הקראים שעבר עליו הפסח אם מותר לקנות יי\"ש מפאדוול שלהם תיכף אחר הפסח באופן שאין שהות לתלות שנעשה אחר הפסח אם הם חשובים כנכרים או כמומרים דעתו שם אחר שיעברו כמה ימים לאחר הפסח שיהי' זמן לתלות שהיי\"ש שיקח עתה נעשה אחה\"פ יקנו מהם אף בסתם רק שלא ידעו בבירור שהוא אותו שנעשה קודם פסח ע\"ש:
כתב בשו\"ת מהר\"ם שיק ז\"ל העושה סחורה בחמץ שמכר לעכומ\"ז מכירתו בטילה. וא\"כ הרי זה חמץ של ישראל שעבר עליו הפסח ואסור עכ\"פ לכל בר ישראל. וכן בשו\"ת אורי וישעי סי' קכ\"א התמרמר מאד על מה שהרב המורשה מוכר חמצו של מומר מכח כתב ההרשאה שכתב לו המומר וחתם שמו שם שיש לו רשות למכור חמצו. והם עצמם לא ישבותו ממסחרם וישאו ויתנו אחר מכירת חמץ ובכל ימי הפסח בחמצם כמעשיהם בכל ימות השנה. א\"כ מה הועילו בתקנתם. והרי כשחוזר ונושא ונותן בכל ימי הפסח בהחמץ שמכר הרי הוא מבטל הרשאתו כאלו לא היתה ע\"ש. ועי' שדי חמד סי' ט' דף ב' וע\"ש דף כ\"ה דכתב הי' מעשה בעיר הזאת שאחד מכר חמץ לנכרי בחול המועד ואותו החמץ הוא מכללות החמץ שמכר לעכומ\"ז קודם הפסח ואסרתי כל חמצו לאחר הפסח לכל ישראל וכן הוכרז בבתי כנסיות שכל חמצו של פלוני אסור לכל בר ישראל שכיון ששלח ידו במה שמכר לעכומ\"ז נתבטלה המכירה שלפני הפסח והוי חמץ של ישראל שעבר עליו הפסח:
ובספר מעשה רב להגר\"א אות קע\"ט כתב שאחר הפסח אין ליקח מן השוק מה שאופין מקמח של ישראל כי המכירה גרוע ע\"כ לא יקנה רק שיהא משל נכרי. וי\"ש ושכר של ישראל לא יקנה עד שיעשה מחדש:
ובספר משכנות הרועים כ' הטעם שהרבה צדיקים נוהגין שלא לאכול מפסח עד עצרת מחמץ של ישראל שמכרו לנכרי ע\"י הערמה רק חמץ של נכרי ממש לפי שימי הספירה הם ימים קדושים ונוראים מאד." + ], + [ + "טעם. שאין אומרים מזמור לתודה ע\"פ. מפני שלחמי תודה הי' חמץ ואפי' בע\"פ אסור להקריבם שיבאו לידי נותר. מ\"א סי' תכ\"ט סק\"ז:" + ], + [ + "טעם. שהבכורות מתענין בע\"פ זכר לנס שניצולו ממכות בכורות.*בספר קרבן נתנאל חולק על השבות יעקב דסובר דאם נולד בן בכור קודם חצות לילה אור לי\"ד דהאב צריך להתענות וכתב דכל שהבכור אינו עדיין שלושים יום א\"צ להתענות בשבילו וכי ס\"ד שיהי' יותר חיוב על האב מלפדות בנו הבכור וחומרא דאתי לידי קולא שמתענה בניסן ובעי\"ט שלא לצורך ע\"ש:
ובספר זכור לאברהם כתב ג\"כ כהשבות יעקב דרק אם נולד בן בכור אחר חצות לילה ליל י\"ד לא יתענה אביו למחר דכל שנולד במצרים אחר חצות ליל ע\"פ לא מת:
ועל מה שכתב המ\"א שם הבא אחר הנפל צריך להתענות כתב בד\"מ היינו הבא אחר ודאי נפל אבל אם בא אחר ילד שמת תוך ל' יום שהוא ספק נפל כיון שמן התורה אמרינן רוב ולדות של קיימא הם אף שלענין חליצה מצריכים חליצה מ\"מ לענין תענית בכורים יש להקל ע\"ש. וכ\"כ בשו\"ת שבות יעקב סימן ט\"ז:
תענית אב כשהוא בכור עולה ג\"כ בשביל בנו הקטן וזכרון אחד עולה לשניהם ואין האם צריכה להתענות. עיין עטרת זקנים סי' ת\"ע:
ולענין סעודת סיום או סעודת מילה עי' בשו\"ת עולת שמואל סימן נ\"ח ושו\"ת תשוב' מאהבה. ועי' משנה למלך פ\"ו מה' כלי המקדש ונתפשט המנהג להקל. וכן כתב מחצית השקל שם דאפילו המקיל להתיר לאכול לבכור אפילו אינו בעל ברית על סעודת מילה בלא התרה לא הפסיד משום דהמתענה מתענה אדעתא דמנהגא והא המנהג לאכול ע\"ש:
ועי' זכור לאברהם אות ת' דתענית בכורות המיל' דוחה אותו לגמרי ואינו מתענה כלל ואפילו אם רוצה להחמיר אינו רשאי וגם א\"צ ללוותו ולפרעו וגם א\"צ התרה אלא דטוב שיתירו לו משום שאין הבכור מתענה מחמת נדר אלא מחמת מנהג איכא למימר דכך קבלו שלא להתענות יום מילה ע\"ש. ונראה דה\"ה בשאר סעודת מצוה:
ופעם א' שנת בסת\"ר מחמת טרדת השחיט' שכחתי לגמרי מהתענית ולא נזכרתי עד יום א' של פסח והתעניתי אחר פסח בה\"ב הגם שלא אכלתי רק מיני תרגימא והב\"י כתב בשם התניא להקל במיני תרגימא מ\"מ לא נחה דעתי בזה כמו שכתב מהרי\"ל א' שכח ואכל בי' בטבת יש לו להתענות בה\"ב. (ועי' שע\"ת סימן תקמ\"ט סק\"ב בשם א\"ר דפשוט דיו\"ד בטבת עצמו צריך להשלים אחר שנזכר) וכן עשיתי גם אני שהתעניתי אחר הפסח בה\"ב ובשנה השנית אף שהתענית הי' נדחה כי חל ע\"פ בשבת וגם הי' לי סיום מס' התעניתי ג\"כ: לבוש סי' ת\"ע: " + ], + [ + "טעם. שלוקחין חיטים דוקא לעשות ממנו מצה. כי מן החביב עליו קודם. כדי לקיים מצות אכילת מצה יותר לתיאבון. ואפשר דמהאי טעמא נקט ג\"כ התנא בכ\"מ חיטין לפסח לפי שמסתמא הוא החביב לרוב ב\"א. חק יעקב סי' תנ\"ג:" + ], + [ + "עוד טעם. עפ\"י מה דאמר שמואל (ברכות ס\"א) יצה\"ר כמין חטה הוא דומה. וע\"כ נצטוונו במה שלוקחים חיטים כדי להכניעו במה שטוחנין אותו ברחיים כמו שמרמזין הכנעת היצה\"ר בפסח.*ופי' שם הפסוק חלב חיטים ישביעך. ע\"פ מה דאיתא בזוהר כי לטובת האדם ניתן בו היצה\"ר וסיבת כל טוב הצדיק הנוצח אותו ולולי היצה\"ר לא הי' זוכה לאושר העוה\"ב. וז\"ש הכתוב חלב חיטים ישביעך. כי חיטים ר\"ל היצה\"ר ישביעך מחלב שבו כלומר מחלק הטוב שבו: דרוש ר' חיים כהן סי' י\"ח:" + ], + [ + "טעם. שאין לשין אלא במים שלנו. כדי לצנן המים. כי כל הבריות הן מד' יסודות אש. מים. רוח. עפר. והמים הם ג\"כ מארבע יסודות אלא שיסוד המים רבה על השלשה. ותנן אין מוציאין אש לא מן המים וכו' ושמעתי שממלאין כלי זכוכית מים ומעמידין אותו בשמש בצהרים במוך אחוך והאש יוצא מכלי זכוכית*ובספר אבודרהם למו\"ש כ' דמה שאמרו בפ' אין צדין אין מוציאין האור מן המים. הוא שממלאין אשישה זכה מזכוכית מים ומשימן אותה לנוכח השמש וכנגד צמר גפן נקי ויבער בה: לכך לא ישאבן אלא עם שקיעת החמה. שכבר נתקררו בקרקע כל אותו היום ומלינין אותן כל הלילה שהוא י\"ב שעות משעה שנשאבו ואח\"כ לשין בה.*ועי' לבוש סי' תנ\"ה די\"א שאין המעינות רותחים ביומי ניסן אלא בלילה כשהחמה הולכת תחת הארץ ומרתיחה המעינות כל הלילה ואח\"כ ביום הם חוזרים ומצטננים ולכך צריכים להיות מחוברים בקרקע כל היום כדי שיצטננו שאין מתקררין אלא בקרקע כל היום. לכך לא ישאבן אלא עם שקיעת החמה. וי\"א שגם כששאבן בין השמשות צריך להלינן כל הליל' שמיד שמתחלת החמה לשקוע המים מתחממין. הלכך לצאת כל הדיעות נוהגים לשאוב אותן בין השמשות ולא קודם להן ולא אח\"כ ומלינין אותן כל הלילה שהוא י\"ב שעות ויכניסם לבית קודם שיזרח השמש ואפילו ביום המעונן דיומא דעיבא כולא שמשא הוא:
והנה יש כמה אנשים הגם שהם מדקדקים במצות עם כל זה בזיון ושפלות הוא אצלם שילכו לבדם בית האופה להשגיח על הכשר אפיית המצות. ומכש\"כ שאינו לפי כבודם לילך ולשאוב מים לצרכי המצות. וטח עיניהם מראות. דוד אמר בדרך עדותיך ששתי כעל כל הון. בכל מיני שמחה ובפיזוז ובכרכור. וז\"ל הרמב\"ם סוף הלכות לולב. כל המגיס דעתו וחולק כבוד לעצמו ומתכבד בעיניו חוטא ושוטה. ועל זה הזהיר שלמה ואמר אל תתהדר לפני מלך וכל המשפיל עצמו ומקיל גופו במקומות אלו הוא הגדול המכובד ואין הגדול' והכבוד אלא לשמוח נפני ד':
ובספר קב הישר כתב ראיתי נוהגין להרבה גדולי מישראל כשהיו שואבים מים היו לוקחים כלי קטן והיו סופרים בכל פעם ששפך המים א' ב' ג' ד' ה' ו' עד שהיו סופרים כל כ\"ב אותיות שבתורה כדי להמשיך קדושות אותיות של התור' אל תוך המים. וקודם ביתם היו נושאים על כתפיהם והכניסו לביתם. וכשהוא הולך לשאוב מים למצוה וכן בחזירתו עם המים שאובים לא ידבר עם שום אדם כ\"א בלשון הקודש. כי עבודת הקודש עליו בכתף ישאו כו' ויש קבלה בידי כל טורח שאדם מטריח א\"ע לכבוד יו\"ט של פסח והוא עיף ויגע בהטורח אזי בעסק זה הוא הורג כל המזיקים הנקראים נגעי ב\"א. והעוסק בטרדת מצות של ימי הפסח הוא מתקן התיקון של הוצאות ז\"ל שכמעט אין א' מאתנו ניצל מחטא זה. ע\"כ מוטל על כל או\"א מישראל לתקן מאי דאפשר. וד' ברוב רחמיו וחסדיו יקבל מחשבות טובות של ישראל עמו וימהר עלינו לגאלינו. אמן: כל בו סי' מ\"ח בשם ה\"ר אשר ז\"ל:", + "קונטרס אחרון
כולא שמשא הוא. כששואבים המים יש להקפיד שלא להוליכה מגולים לביתו. והמנהג לסנן המים ולכסותן וצריכין להעמידם במקום קר. וכשמוליכן אל התנור צריך ג\"כ לכסותן שלא יבא עליהם השמש. ש\"ע הרב סי' תנ\"ה סעי' ט' ותה\"ד סי' קט\"ו: " + ], + [ + "טעם. שאסור לאכול מצה כל יום ארבעה עשר. מפני שהוא כמו הבועל ארוסתו בבית חמיו שלוקה עליה מכות מרדות מדרבנן על שמראה גודל תאותו ושהוא להוט לשטוף בזימה ולא יוכל להתאפק עד שמכניסה לחופה שמברכין עלי' ז' ברכות כן האוכל מצה בע\"פ מראה תאותו ורעבתנותו שאינו יכול להתאפק להמתין עד הלילה שיברך ז' ברכות קודם שיאכל המצה כגון ברכות יק\"ז נ\"י. בפה\"א. דירקות וברכת המוציא. וברכת על אכילת מצה. לכן לוקין אותו עליו וגם מכות מרדות מדרבנן אם אוכל ביום קודם ברכו כל הברכות הללו. לבוש סי' תע\"א סעי' ב':*ועי' רמ\"א שם סעיף ב' דמצה שנאפה כתקנה ואח\"כ נתפררה ונילושה ביין ושמן אסורה לאכלה בע\"פ. ועי' מ\"א שם ס\"ק ח' אפי' נאפת אח\"כ שנית. אבל מפורר ונתבשלה מותר לאכול ומברך (במ\"מ) דהוי מעשה קדירה ונימוח ע\"ש. ועי' מחצית השקל שם דצ\"ע בזה לכן צריך ליזהר בפסח שעושים ממצה טחינה מגובלת עגולים קטנים שיש בכל אחד כזית תוך רוטב או בלי רוטב ומטוגנים בשמן שיטול ידיו ויברך המוציא על מצה אחרת תחלה ע\"ש. ואחר שעה עשירית אסור לאכול מצה עשירה אפי' מפורר ונתבשלה. או\"ח שם סעיף ב': ", + "קונטרס אחרון
הברכות הללו. ועי' באה\"ט סי' תע\"א סק\"ה בשם שכנה\"ג דרבים נוהגים שלא לאכול מר\"ח. ובסידור יעב\"ץ פי' יכול מר\"ח. משעה שהזהיר מרע\"ה על הפסח ומתחילין לשאול ולדרוש בהלכותיו. ת\"ל בעבור זה. וכתב שם מדומה אני שהקפידו שלא להקדים אמירת ההגדה. ועכ\"פ בע\"פ ודאי לא ש\"ד כדרך שיש קפידא על אכילת מצה מבע\"י. ה\"נ מילת' חדתא חביבה ויהבי דעתייהו ושמעו. משא\"כ אם הרגילה על לשונו מבע\"י כבר נזדקנו הדברים. ואין הנפש מתפעלת ממנו כל כך. אם שבודאי אין לאסור לימוד הבנתה מבע\"י אדרבה מצוה רבה היא לטרוח מקודם לירד לעמקה. וכך נאה וראוי לכל י\"ש באמת. אך לא יוציאנה בשפתיו בקריאה ממש כסדרה מטעם הנ\"ל. ועוד דקעבר אב\"ת ותמהתי על מנהג אשכנזים שאומרים עבדים היינו במנחה דשבת הגדול:", + "ויברך המוציא על מצה אחרת תחלה. עי' שערי תשובה סי' קס\"ח ס\"ק כ\"ד בשם שו\"ת בית אפרים חלק א\"ח סי' י\"א וי\"ב דאף פת גמור שנטחן עד אשר דק ואין בו פירורין כזית אעפ\"י שגלגלם יחד ע\"י דבש או שמן כיון שכבר נתבטלו ע\"י פירור מתורת פת אין מברכין עליו רק במ\"מ ע\"ש. ועי' ארחות חיים שם בהגהות בשם ס' גן המלך דמצות דקות הם מכלל רקיקין דקין שכוססין אותן שהם כדין פת הבב\"כ רק משום שהן עיקר לחם לפסח מברכין עליו המוציא אבל מה שנפרד ומטגנין שוב מעולם לא הי' עליו דין לחם. ובס' הדרת קודש כ\"כ בשם הגדה מעשה נסים ובשם עבה\"ק.
ע\"פ שחל בשבת יערה מכ\"ר לכ\"ש ש\"פ ומשם לכלי ש\"ח ואם אין היס\"ב שרי מכ\"ר ובדיעבד אין לאסור. פרמ\"ג סי' תמ\"ד א\"א סק\"ד:" + ], + [ + "טעם. שבע\"פ אסור לעשות מלאכה מחצות ולמעלה. כדי שלא יהא טרוד במלאכה וישכח ביעור חמצו ושחיטת הפסח ותקון מצה לצורך הלילה דמצוה לטרוח מבעוד יום כדי להסב מהר. רש\"י פסחים דף נ' ע\"א:", + "קונטרס אחרון
מחצות ואילך. להסתפר וכן לקצוץ הצפרנים צריכין קודם חצות ואם שכח יכול לקצוץ צפרניו גם לאחר חצות אבל להסתפר אסור. עי' חק יעקב סי' תס\"ח סק\"ד:", + "ותקון מצה. אמר מהרי\"ל שצריך לומר בפה לשם מצת מצוה אנו עושין הן באפיית מצה של מצוה הן בשאיבת המים הן בנתינת המים לתוך הקמח:
עוד כתב מצוה לכל אדם שיעסוק בעצמו במצות וכן נהג האשר\"י שעמד ועשאם בגופו משום שנאמר צרורות בשמלותם על שכמם והלא סוסים וחמורים הרבה הי' להם. אלא שחביבה היתה המצוה עליהם. ועוד טעם. דכל מצוה יעשה בעל הבית בעצמו כדאשכחן בפ' כל כתבי גבי אמוראים חד חריך רישא לשבתא וחד מלח שיבוטא. ועוד דמצה מתקרי לחם עוני ודרכו של עני הוא מסיק ואשתו לשה:
ובספר שפתי קדושים (תשא) כתב בשם הצדיק המפורסם מוהר\"מ מליסק זצוק\"ל. טעם סמיכות פ' אלהי מסכה לא תעשה לך לפ' את חג המצות תשמור. דהנה מנהג המון עם בשעת אפיית המצות לכעוס מאוד על העוזרים שאינם מהירין וזריזין ומורים היתר לכעס הזה באמרם שהוא צורך מצוה. לזה בא הפ' לומר אלהי מסכה. היינו הכועס כעובד ע\"ז לא תעשה לך. ואעפ\"כ את חג המצות תשמור.
כתב בספר דרך פקודיך וז\"ל בעסק האפי' הנה חכמי האמת הגידו אשר שיעור חימוץ הוא ערך י\"ז מנוטין כשתעמוד העיסה בלא עסק כשיעור הזה אבל תדע ששהיות מצטרפות וגם השיעור הזה הוא דוקא בבית שאין בו אש ולא נתחמם וגם כשהעיסה לא נתחממה מהעסק שעסקו בה בידים. אבל בבית שיש בו אש וכיוצא או שכבר עסקו בהעיסה אזי כרגע באפשר תקבל משהו חימוץ.*אסור להניח הבצק בלי עסק אפי' רגע א' וכל זמן שעוסקין אפי' כל היום אינו בא לידי חימוץ ואם הניחוהו בלא עסק כדי הילוך מיל הרי זה חמץ. ש\"ע התניא סי' תנ\"ט סעי' ט':
לכתחלה אסור להשהות הבצק בלא עסק אפי' פחות משיעור מיל לפיכך צריך לגרר כל הכלים יפה בין עיסה לעיסה מפירורי בצק הנדבקים בהם אע\"פ שאין שוהין שיעור מיל בין כל עיסה ועיסה. ואם אין שוהין כלל בין עיסה לעיסה אלא לש מיד זו אחר זו בלא הפסק כלל א\"צ לגורדם בין עיסה לעיסה. ואחר גמר לישת העיסות הנאפות בתנור א' כשחוזר ומסיקו לאפות בו פעם ב' ידיח כל הכלים וינגבם לחזור ולהשתמש בהם ולא די בגרידה בלבד. שם סעי' י\"ח וסעי' כ':
ועי' פר\"ח סי' תס\"א סעי' ד' בשם הריב\"ש שיש ללמוד זכות על מה שאין משנין המסרק שנוקבים בו המצות כי א' נוקב את כולם ומתעסק הוא בעיסה לעולם. ואם שהה בין עוגה לעוגה פשיטא ודאי שצריך לנקרו ע\"ש:
ובהגהות מנהגים כ' וז\"ל שמעתי דר\"י הלבן לא הי' לש בפסת במים שהיו בכלי נחושת לפי שהנחושת מחמם ושמעתי שהי' מעשה ואסרו שאר רבנים כמו כן ע\"ש: ע\"כ כל החומרות שעושין המדקדקים אינם ממילי דחסידי רק מן הדין והמבזים והמלעיגים ודוברים עתק באמרם לא היתה כזאת בימי אבותינו עתידין ליתן את הדין והמדקדק בשמירה ישמרהו מכל צרה*כתב מהרי\"ל מה שרגילין העולם לשפשף עם ידיהם על גבי המצות אחר שתיקנם קודם אפייתן ואומרים לא יהי' מונחים פנוים אין בו ממש דאין זה מתעסק אדרבא מחמת השפשוף יתחממו יותר ויתחמצו: :
ובספר אגרא דכלה כתב על מה שאמר אאע\"ה לושי ועשי עגות. וכי לא ידעה שרה אמנו האיך לעשות עגות לא הל\"ל רק ועשי עגות. רק מחמת שפסח הי' אמר לה לושי ותיכף עשי עגות שלא תעמוד העיסה בלא עסק כי תתחמץ ועי' ליקוטים סעי' קפ\"ג: כתב שם והנה מצה הגם שרוב הפוסקים פסקו דדי השימור משעת טחינה. הרב הגדול הפר\"ח. הביא ראיות עצומות דלמצה בלילה הראשונה אינו יוצא רק משעת קצירה. לכן בעל נפש יזהר בזה והמדקדקים במעשיהם אינם אוכלים שום מצה אחרת בכל ימות החג רק המשומרת משעת קצירה. וראיתי ושמעתי כמה מתחכמים שוחקים ומלעיגים על המנהג הכשר הלזה. ולדעתי המה כמקצצים רגלי המביאים דורונות למלך ודבר גדול דיבר מר\"ן האריז\"ל כל הנזהר ממשהו חמץ בפסח נשמר מחטא כל ימות השנה*בס' הגהות מהרצ\"א שזה המקובל הוא ממש\"כ בזוהר תצא דף רפ\"ב ע\"ב ומאן דנטיר לן מחמץ ושאור גופי' איהו נטיר מיצה\"ר לתתא: ע\"כ המחמיר בדבר ביותר שלא לאכול כל ימות החג רק מצה משומרת משעת קצירה אשרי חלקו ותבוא עליו ברכה*ובספר זכור לאברהם כתב וז\"ל עוד יש מנהג בינינו שהאוכלים מצה שמירה משעת קצירה כששואלין הדפים ושאר כלים ממי שאין נזהרין לאכול שמירה משעת קצירה מגעילין אותם אפי' אם לא עברו ימים בנתיים רק שאתמול לשו בהם הבעלים באותן דפים והיום לוקחים אותם בשאלה עכ\"ז מגעילין אותן. משום דחוששין דע\"י ההתעסקות בלעו הכלים של הבעלים ועכשיו פולטים ע\"י ההתעסקות בעיסתם ונמצא דמתערב טעם מצה שאינה שמירה משעת קצירה במצה שלהם שהוא שמירה מ\"ק דלדידהו העיסה שאינה שמירה מ\"ק הוי כחמץ ואינם רוצים שיתערב בעיסתם שום טעם וריח מעיסה שאינה שמירה מ\"ק כו' ע\"ש:
בספר זכרון טוב כתב שהרב הצדיק הקדוש מנעסכאיז זצוק\"ל בסוף ימיו לא נהג חומרא בשרייה כי לא הי' יכול ללעוס בשום אופן מצה שאינה שרייה. והי' רגיל ליתן מהשירים אפי' למי שנזהר בשרייה. כי ממש כל האורחין הי' נזהרין בזה:
ובספר בני יששכר חדש תשרי מאמר י' כתב דלשון המורגל בדברי חז\"ל מצות ומע\"ט. מצות הם הנעשים בגבול. ומע\"ט הם החומרות ומילי דחסידי מבלי גבול:
ובספר ארחות חיים סי' תמ\"ז כתב בשם ספר ארחות יושר שקרא תגר לנשים שאוכלים מצה ברורה. דהיינו שהחטים שמורים משעת קצירה. שאין טומנין את החמין ממי שאוכל מצה שאינה ברורה שהפריזו על המדה שאין כאן שום חשש כלל שריתא לאו מילתא ע\"ש:
ועי' ישועות יעקב חיו\"ד סי' שכ\"ו דאותן הנוהגים כהפוסקים דאין יוצאין למצת מצוה רק בחטים משומרים משעת קצירה ובשאר מצות אין מקפידים שיהי' משומרים נ\"ל ברור דאין מצטרפין העיסות לחלה כיון שמקפיד על תערובתן ע\"ש:
ועי' שו\"ת יד יוסף סי' ע\"ע ע\"ד אחד ששלח לחבירו ע\"י האפאסט מצות שמורים ובא האפאסט כערך שעה אחת בלילה הראשונה של יו\"ט ויש ספק בדבר אכילתם אחד מחמת ספק תחומין והשני אם מותר להפריש חלה. וכתב שם דמותר להפריש חלה ולאוכלם עפ\"י דברי המ\"א בסי' תק\"ו סק\"י בשם המרדכי שאסור להפריש חלה ביו\"ט משום קנס ובנ\"ד לא הי' אפשר לו להפריש קודם שהגיעו לידו מן האפאסט ומותר להפריש ביו\"ט ע\"ש: :
עוד שם המחבבין מצות בוראם נוהגין לנשק המצה והמרור והארבע כוסות להורות חשקם ותשוקתם בדביקות לעשות רצון קונם בדביקות רוחא ברוחא כי חיות הנה המצות עבור שנשפע אליהם רצון אלקי אשר קדשנו במצותיו וצונו לעשות את כל החוקים האלה ומה גם עתה בלילה הזה שהוציאנו השי\"ת מתחת עבדות העכו\"ם ואלקי נכר הארץ להיות עבדים לו לעבוד עבודתו." + ], + [ + "טעם. דמחמירינן טפי בע\"פ שאסור בעשיית מלאכה משאר יו\"ט. משום שבזמן שהי' בית המקדש קיים היו נוהגים אבותינו בכל יום שיחיד מבי' קרבן הרי הוא לו ליו\"ט כיון שנתכפר בו ואסור לו לעשות מלאכה כמו בי\"ט ובע\"פ כיון שכל אחד מישראל חייב להקריב קרבן פסח הרי הוא כי\"ט לכל ישראל*כתב מהרי\"ל איסור מלאכה דע\"פ אצ\"ל כשחל ע\"פ בשבת דהא שבת הוא. אכן מי שרוצה להחמיר יכול עצמו שלא לעשות מלאכה אחר חצות בערב אותו שבת יחמיר משום לא פלוג. והואיל דעיקר האיסור משום שחיטת פסח וחגיגה והם קריבים בשבת לא שייך לגזור עכ\"ל. ומזה הטעם. נוהגין באיזה מקומות כשחל ע\"פ בשבת אינם אוכלים חמץ ביום ו' אחר ד' שעות ביום משום לא פלוג. ועיין שע\"ת סימן תמ\"ד סעיף ב': מ\"מ כיון שאין זמן שחיטת הפסח אלא מחצות היום ואילך כמו שנאמר בין הערבים תעשו אותו ופירושו מחצות היום ואילך לפיכך לא נהגו איסור מלאכה ג\"כ אלא מחצות היום ואילך. בד\"א כשעושה מלאכה להשתכר בה והיא מלאכה גמורה כגון לתפור בגדים חדשים ממש אבל מתקן הוא כליו לי\"ט וכן מי שכותב ספרים לעצמו דרך לימודו מותר כו'. לבוש סי' תס\"ח סעי' א' ועי' טור וב\"י שם וע\"ל סעי' תל\"א." + ], + [ + "טעם. שאנו קורין את יום טוב המכונה בתורה בשם חג המצות אנו קורין אותו פסח הלא בשל התורה נקרא יו\"ט זה בשם חג המצות. משום דכתיב אני לדודי ודודי לי. היינו שאנו מספרים שבחו של הקב\"ה והקב\"ה מספר שבח של ישראל וכן הוא שאנו מניחין תפילין וכתוב בהן שבח של הקב\"ה. והקב\"ה מניח תפילין שכתוב בהן שבח ישראל. ולזה בתורה נקרא יו\"ט זה בשם חג המצות כביכול השי\"ת מספר שבח של ישראל ואנו קורין היום טוב בשם פסח על שם שבח השם יתברך ואמרתם זבח פסח הוא לה' אשר פסח כו' שהוא שבח השם יתברך על דרך הפסוק אני לדודי ודודי לי. קדושת לוי פ' בא:" + ], + [ + "טעם. כשחל יו\"ט בשבת אין אומרים מערבית. משום דאין בקיאין בהם ואתי להטות הנר בשבת. לבוש סי' תפ\"ז ס\"ג:", + "קונטרס אחרון
שכח לומר אתה בחרתנו ואמר יעלה ויבא יצא. סי' תפ\"ז. ובספר ארחות חיים שם אות ה' כ' בשם שו\"ת גו\"ר הספרדי כשאמר יעלה ויבא והגיע לסופו נסתפק אם עומד בברכה רביעית וצריך שיאמר והשיאנו או עומד קודם מודים צריך לחזור לברכה רביעית ואם כבר אמר מודים צריך לחזור ולהתחיל אתה בחרתנו ולא אמרי' סירכי' נקט ע\"ש:" + ], + [ + "טעם. שיש מקומות שנוהגין שלא לשנות פרק במה מדליקין כשחל יו\"ט בערב שבת. לפי אינו יכול לומר עישרתן עירבתן לפי שאין מעשרין ומערבין ביו\"ט. ויש שאין דוחין אותו בכך שהרי בשעה שאומרים אותו אינו עת לא לעשר ולא לערב ולא להדליק נר. ספר התניא סי' י\"ג. ועי' לבוש סי' ע\"ר:" + ], + [ + "טעם. שאין אומרים ברכת מעין שבע (היינו מבא\"י כו' מגן אבות כו' אלהינו כו' עד בא\"י מקדש השבת) אם חל פסח בשבת. דלא נתקנה אלא מפני המזיקין ובפסח הוא ליל שמורים. טור סי' תפ\"ז:" + ], + [ + "טעם. שאומרים בליל פסח הלל בציבור בנעימה בברכה תחלה וסוף.*בספר ארחות חיים סי' תפ\"'ז אות ו' כתב בשם הברכ\"י דגם במקום שנהגו שלא לאמרו מצוה לשנות המנהג ולדבר על לב הציבור שיאמרוהו וכן עשו כמה רבנים ע\"ש: לפי שאין מברכין קודם ההלל שקורין בשעת ההגדה לכך קורין הלל בבהכ\"נ כדי שלא יצטרך לברך בשעת ההגדה. חק יעקב סי' תפ\"ז ס\"ק ח':" + ], + [ + "טעם. שלובשין הקיט\"ל. שלא תזוח דעתו עליו מפני השמחה ע\"כ ילבש בגד מתים ולפ\"ז גם האבל ילבשנו. ט\"ז סי' תע\"ב ס\"ק ג':", + "קונטרס אחרון
מפני השמחה. ולזה מנהג ישראל שאין לובשין הקיטל בשנה ראשונה אחר החתונה. לפי שבאותו השנה החיוב עליו להיות שמח וטוב לב עם אשתו אשר לקח. ראיתי באיזה ספר.", + "גם האבל ילבשנו. ואם האבל אחר ז' כיון שכבר פסקה האבילות חייב להסב רק שצריך לשנות קצת. היינו שיתן כר א' תחת ראשו. ח\"י סי' תע\"ב סק\"ה ופ\"מ שם: " + ], + [ + "טעם. שכשהוא מיסב לא יטה על גבו ולא על פניו שאין זה דרך חירות. ולא על ימינו. משום סכנתא שלא יקדים קנה לושט דושט הוא על צד ימין ונפתח הכובע שעל פי הקנה מאליו והמאכל נכנס לתוך הקנה ונחנק. לבוש סימן תע\"ב סעי' ג'. ואין חילוק בין איטר לאחר. טור שם:" + ], + [ + "טעם. שאומרים הקידוש והבדלה מיושב. כדי שיהי' דרך הסיבה וחירות. חק יעקב סי' תע\"ג ס\"ק ב' ובש\"ע האריז\"ל כתב שיברך מעומד: " + ], + [ + "טעם. דבשאר מועדים אומר ותתן לנו ה' אלהינו באהבה מועדים לשמחה חגים וזמנים לששון את יום חג המצות הזה זמן חרותינו מקרא קודש כו'. וכשחל בשבת אומר שני פעמים באהבה אחד כדלעיל ואחד זמן חרותינו באהבה מקרא קודש. לפי כשחל בחול אומר באהבה מועדים לשמחה דכלל המועדים קבלו באהבה ולא הפרטים דהא בקבלת התורה הכינו עצמם שלשת ימים בלא כפי' ואח\"כ כששמעו פרטי הדברים מזדעזעים והוצרכו לכפי' ע\"כ כשאומרים את יום חג המצות הזה או את יום חג הסוכות הזה א\"א באהבה שנית משא\"כ שבת קבלו במרה באהבה ולכך אומרים בשבת באהבה שנית על פרט של שבת. לבוש סי' תפ\"ז סעי' א'. וא\"ת הרי פסח במצרים נצטווה ולא בהר סיני. י\"ל דמ\"מ נתחדשו הקרבנות בסיני כענין שכתוב בפ' אמור ובחמשה עשר יום לחודש חג המצות וגו' והקרבתם אשה לה' וגו' לכן אין לומר באהבה מקרא קודש. וגם משום לא פלוג ברגלים. מטה משה אות תר\"ה. וע\"ל סעי' שי\"ח:" + ], + [ + "טעם. שא\"א שעשה ניסים לפי שעתיד לאומרו בהגדה. חק יעקב סי' תע\"ג סק\"ב:" + ], + [ + "טעם. על ענין ארבעה כוסות. הנה רבותינו ז\"ל במדרש (שמות רבה ח') אמרו ד' גאולות יש כאן. והוצאתי. והצלתי. וגאלתי. ולקחתי. מכאן סמכו חכמים ותקנו ד' כוסות בלילי פסח אחד על הקידוש והוא נגד ולקחתי כמ\"ש אשר בחר בנו מכל עם כו' ומרוב מעלתו הוא קודם לכל. ואח\"ז בכוס ההגדה בסיפור יציאת מצרים מתחיל בגנות ומסיים בשבח הוא נגד והוצאתי כי פרק עול השעבוד מעל צוארנו. ואחריו כוס בהמ\"ז אשר בו ידבר על השפעות הטובות ושבח הארץ והוא נגד והצלתי אתכם מעבודתם היינו שלא נצטרך כלל אל העבודה ואחריו כוס ההלל הוא על אשר גאלנו ובזרוע נטוי' כי לעומת מה שנתן אותנו לשם ולתהלה בכל הארץ כן מחויבים אנחנו להללו ולפארו ולספר שמו ותהלתו. חסד לאברהם:", + "קונטרס אחרון
הוא נגד והוצאתי. בסדה\"י כתב וז\"ל הגזירה עלה ברצונו לשעבד אותם ת' שנים כדי לצרפם אלא הקב\"ה ברחמיו מיהר את הקץ בחמלתו עלינו בזכות אבותינו שלא נטמע ביניהם. ושמעתי על פקוד יפקוד שהוא סימן שמסר להם יוסף שמי שיאמר אלו הב' מלות הוא ודאי גואל. ר\"ל שמנין פקו\"ד שהוא ק\"צ יפקוד היינו יחסר ממנין ת' וישאר רד\"ו לבד ע\"י הגאולה וברוח הקודש נאמר ליוסף מה שהי' עתיד להיות או קבל כך מאבינו יעקב שהגזירה של ת' שנה לא תהי' מתקיימ' כולה אלא כך יחסר מן המנין. ע\"ש*ובספר חסד לאברהם בליקוטים פי' בשם הרב הצדיק הקדוש מוהר\"ר ברוך ממעזריטש זצוק\"ל הפסוק (בא) ופסח ד' על הפתח. דהנה אמרו חז\"ל שהקב\"ה אומר לישראל פתחו לי כחודו של מחט. והענין הוא דהאדם צריך להיות לו אתערותא דלתתא והנה במצרים שהיו ישראל שקועים במ\"ט שערי טומאה לא המתין הקב\"ה על אתערותא דלתתא והי' אתערותא דלעילא וזה ופסח ד' על הפתח: :
ובשם הגראו\"ו זצוק\"ל וימררו את חייהם. נכתב הטעם למעלה קדמא ואזלא. כי ידוע הוא מאמרם ז\"ל אשר קושי השעבוד הי' משלים הת' שנה ולכן היתה הגאולה בשנת רד\"ו לירידת מצרים וקושי השעבוד נרמז בוימררו את חייהם וע\"ז בא הקדמא ואזלא. פי' לכן קדמו ואזלו מהגולה ע\"י מרירת חייהם ואם תרצה לידע כמה היתה הרוחה. ר\"ל סכום השנים אשר קדמו לילך מהגולה צא וחשוב מנין אותיות קדמא ואזלא ותמצא מנינו סכום ק\"ץ ונשארו רד\"ו שנים:
ובסדר הגדה מהרב המופלג החריף מו\"ה ישכר בן הרב המאה\"ג מו\"ה יהושע זצ\"ל אב\"ד דק\"ק פודקאמין פי' וירד מצרימה אנוס ע\"פ הדיבור. כי הנה כתיב ויאמר ישראל רב עוד יוסף בני חי אלכה ואראנו בטרם אמות ויסע ישראל כו' ויאמר אלקים לישראל כו' אל תירא מרדה מצרימה (רש\"י) לפי שהי' מיצר על שנזקק לצאת לחוץ לארץ. הרי חזינן שהי' מורך וצער בלב יעקב לילך למצרים ועל כל זה לא הי' יכול לחזור בו מדבורו אשר אמר בתחילה אלכה ואראנו בטרם אמות. כי כן הוא מגדר השלימים לשמור מוצא שפתו במה שקיבל עליו אף בדבר הרשות כאשר אם הי' נודר דבר מה ממש במילי דשמיא*בספר קדושת לוי פי' כוונת הפסוק (לך ט\"ו)ויאמר מה תתן לי ואנכי הולך כו' והנה דבר ה' אליו לאמר. לכאורה מלת לאמר היא מיותר ויובן ע\"ש פירוש הפסוק למה יאמרו מצרים מבלתי יכולת וכו' ויאמר סלתתי כדבריך ופי' רש\"י ז\"ל בשביל דבריך. מה חידש רש\"י בזה. כי לכאורה מה שאמר משה למה יאמרו מצרים הוא תמוה היפלא מה' חלילה שיתן להם מחשבות שלא יאמרו כך. רק דהנה הדבורים מן הצדיק עושים רושם כמו שכ' ותגזור אומר וכו' ובמה שאמר משה למה יאמרו מצרים עשה משה רשימה ובודאי אם הי' רוצה הש\"י שלא יאמרו בודאי הי' כך אלא מתמת שאמר משה למה יאמרו כו' וזהו שפי' רש\"י כדבריך בשביל דברך שעשו רושם בודאי יאמרו ועי\"ז סלחתי וא\"כ צריך הצדיק לשמור שלא יצא דבר רע מפיו. וזה הרמז במלת לאמר כי מיד שאמר אברהם ואנכי הולך ערירי והוציא דבר רע מפיו מיד הי' דבר ה' אליו לאמר. שאברהם יאמר בעצמו לא יירשך זה כדי שהדבור זה יבטל דבור ראשון ויעשה דבורו של עכשיו רושם: . וזהו וירד מצרימה. אנוס ע\"פ הדבור. ירצה שלא הי' יכול לחזור בו מדבורו כנ\"ל.
ובספר יסוד האמונה פי' ההגדה ברוך שומר הבטחתו לישראל ברוך הוא שהקב\"ה חישב את הקץ לעשות כמו שאמר לאברהם אבינו בברית בין הבתרים שנאמר ויאמר לאברם ידוע תדע כי גר יהי' זרעך וכו'. דהנה אמרו ז\"ל ששר של מצרים טען נגד הקב\"ה אתה אמרת וענו אותם ארבע מאות שנה ולא עבדו רק רד\"ו. והשיב לו הקב\"ה וכי אני אמרתי בארץ מצרים, בארץ לא להם אמרתי, גלוי וידוע לפני משנולד יצחק הי' נעים ונדים והיינו דכתיב כי גר יהיה זרעך משעה שיהי' לך זרע דהיינו יצחק כמ\"ש כי ביצחק יקרא לך זרע. וזהו שהקב\"ה חישב את הק\"ץ שנה שלא נשלמו לתשלום ת' שנים. וחישב הוא ית' לעשות כמו שאמר לאברהם כי גר יהי' זרעך דייקא משנולד יצחק בארץ לא להם דייקא ולא בארץ מצרים:
ובספר אספקלריא המאירה (שמות) תירץ בשם ר' אלעזר ממיץ קושית הסמ\"ג על אשר כתוב באזהרה שלא לשוב בדרך הזה עוד (דברים י\"ז) ואיך הרבה גדולים וחכמים בישראל אשר עדיין יושבים ודרים שמה וגם הרמב\"ם הלך להתיישב שם. שדוקא באותו דרך שבאו ממצרים אסור לשוב ולא בדרך אחר. וזהו דכתיב בדרך הזה דייק:
ובספר בני יששכר פי' הפסוק ויוציאם בכסף וזהב ואין בשבטיו כושל. עפ\"י מש\"כ הקדוש מהר\"ש זצוק\"ל בספר דן ידין שבאלו ב' שמות כס\"ה בפ\"ז יצאו ישראל ממצרים והם אתוון כס\"ף זה\"ב ע\"כ. ואותיות השמות הללו מסוגלים לכוין בכ\"י למו\"מ ע\"ש:", + "והצלתי אתכם מעבודתם. בספר ליקוטי מהרי\"ל (ראה) כ' בשם זוה\"ק. שרשב\"י אמר לר' אלעזר הטעם הגלות שהי' דוקא במצרים, מחמת שהי' ישראל במעלה עליונה שלא יתקלקלו לכך הגלה הקב\"ה הישראל למצרים שהמצרים הי' שונאים אותם למאוד ולא היו התחברות עמם ולא נתקלקלו:
ובספר הכוונת פי' הפסוק כי גר יהי' זרעך בארץ לא להם. ע\"ד שאז\"ל כי יוסף העביר העם לערים כדי שלא יאמרו על ישראל שהם גרים כמותם וזהו בארץ לא להם בארץ שאינה של אותם שהם מחזיקים בה כי הלא ואת העם העביר לערים וא\"כ אין זו חרפה כי גם זרעך יהי' שם:" + ], + [ + "עוד טעם. למצות ד' כוסות. נגד ד' דברים טובים שהי' בישראל בהיותם במצרים שעי\"ז נגאלו אבותינו ממצרים כמשארז\"ל. בני יששכר בשם הרב הגדול החיד\"א זלה\"ה. וכתב שם ולפי\"ז י\"ל כוס ראשון זכרון שלא שינו את שמותם. בני ישראל עלו ובני ישראל נפקו. ע\"כ מקדשין על כוס זה ומברכין מקדש ישראל. כוס ב' זכרון שלא שינוי את לשונם. הנה לשונינו נגביר ושפתינו אתנו להלל בפה ולשון ולספר הניסים והנפלאות אשר פעל הפועל ישועות. כוס ג' זכרון שהי' גדורים מן העריות. מברכין עליו ברהמ\"ז. כי אם הלחם אשר הוא אוכל לישנא מעליא. כוס ד' זכרון שלא היו בהם דילטורין. ע\"כ אומרים עליו לא לנו ד' וכו' למה יאמרו הגוים (דילטורא) אי' נא אלהיהם ע\"ש:*ויזהר כ\"א לשתות כוסו כולו בפעם ראשון כדי לצאת ידי חובתו בשתיית רביעית ואם לא יוכל לשתות כולו ישתה לכל הפחות רובו ואם ישאר משתייתו בכוסו יזהר להריק אותו הנשאר אל הקנקן דמוזג ממנו וא\"חכ יחזור וימלא הכוס למען שלא יהא הבוס פגום. ויעשה כן לכל הארבע כוסות בכל פעם כשימזגם. ויש סומכין על התוספת לבדה מה שמוסיפין למזוז בו בכל פעם. מהרי\"ל: " + ], + [ + "טעם. למה תקנו חז\"ל נגד ד' לשונות של גאולה ד' כוסות יין דוקא הי' להם לתקן ד' מינים אחרים באכילה או באמירה ובסיפור נגד ד' לשונות הללו. אבל להיות שאמרו רז\"ל יכולני לפטור את כל העולם מן הדין מיום שחרב בית המקדש דכתיב שכורת ולא מיין היינו שאין להם דעת כשכור עברו ואין מעשי קטן כלום והאי דיצה\"ר החזיק בנכסים אין מחזיקין בנכסי קטן (היינו מי שאין בו דעת) והנה הוא שעמדה לאבותינו במצרים בהגיע תור הגאולה הגם שהי' הקטרוג הללו עע\"ז והללו וכו' כי הוא שעמדה בשעת הקטרוג עת שכרות הוא לנו קטנות הדע\"ת ואין כאן דין ויכולני לפטור וכו' שנאמר שכורת ולא מיין ע\"כ נגד ד' לשונות של גאולה התקינו חז\"ל יי\"ן המשכ\"ר כי הוא שעמדה אין לסט\"א טענת חזקה כי החזיק בנכסי קטן מבלי דעת ומעשיו אינו כלום כי בגלות נאמר שכורת ולא מיין.", + "ומטעם זה. אמרו חז\"ל בימי הפורים חייב אדם לבסומי וכו' כי נתחייבו על שהשתחוו וכו' והי' הטענה להנצל וכו' עת שכרות וכו' שכורת ולא מיין. (בני יששכר) ומטעם זה המנהג כשאומרים והוא שעמדה לאבותינו אוחזין את הכוס כי הוא שעמדה לנו כנזכר לעיל. שם:", + "קונטרס אחרון
ויכולני לפטור. ובספר דבש לפי מערכת ש' אות כ\"ב כתב בשם חכם אחד עפ\"י מה שכתב הרמב\"ם פכ\"א דאישות האשה ששברה כלים בעת שעשתה מלאכה בתוך ביתה פטורה ואין זה מן הדין אלא מן התקנה שאם אין אתה אומר כך אין שלום בתוך הבית. וכיון דאנו יש לנו עם ה' יתברך כביכול דין אשה ובעלה כמ\"ש רז\"ל במדרשים א\"כ החוטא שמקלקל בחטאו למעלה ח\"ו פטור מפני התקנה ושלום הבית. וזה טעם אין שלום אמר ה' לרשעים דכשאין להם שלום חייבים ואין להם פטור מצד שלום הבית:
ובס' נועם מגדים (נצבים) כתב בשם הבעש\"ט זי\"ע מליצה עבור עם קדוש שכל מה שעושין סוף מעשה הוא לה'. גם העושק והאונאה הכל למען ה' שיחזיק בנו לתורה שיכבד שבת לישא בעול וצדקה. הרי כי הכל עשוי לשם שמים עכ\"ד. וכתב שם דמה שהאשים דהמע\"ה לרשע אשר לא זכר עשות חסד. דמשמע שאין בו רק זה שאינו עושה לפנים משוה\"ד וחסידות ואח\"ז סיפר שהוא רשע גמור. אך הכוונה שבכל הרשעיות לא הי' בו ניצוץ כוונה וזכרון לקדושה וחסד ע\"ש." + ], + [ + "טעם. שהנשים חייבות בארבע כוסות. מפני שהנשים היו עיקר באותו הנס שבזכות נשים צדקניות נגאלו משא\"כ בסוכה. מ\"א סי' תע\"ב ס\"ק ט\"ז:" + ], + [ + "טעם. שאין מברכין אקב\"ו לשתות ד' כוסות כמו על נר חנוכה שהוא מדרבנן. לפי שאינו עושה ביחד כמו מגילה אין קורין אותה סירוגין וד' כוסות אם שתתן בבת אחת לא יצא ע\"כ אין לברך דאין ד' כוסות אז לברך עליה כלל: רקח):", + "קונטרס אחרון
שאינו עושה ביחד. ומטעם זה אין מברכין על אכילת ג' סעודות בשבת. לפי שאין מברכים אלא על המצוה הנעשית בבת אחת בלי הפסק. עיין ארחות חיים סי' רמ\"ב.
ובמהרי\"ל כתב וז\"ל אמהר\"י סג\"ל ברוקח כתב אם שתה הד' כוסות בהפסק לא יצא ולא פי' מאי הפסק ואמר שנ\"ל שלא יפסיק ביניהם בדברים בטלים:" + ], + [ + "טעם. שלוקחין שני תבשילין זרוע וביצה. אחד זכר לפסח ואחד זכר לחגיגה וזרוע ע\"ש זרוע נטוי' והוא זכר לפסח שהי' נצלה בשפוד ע\"ג גחלים וביצה זכר לחגיגה שהי' מקריבים בי\"ד ונאכל עם הפסח וביצה הוא לשון ביעא בלשון ארמי כלומר בעי רחמנא לפרקינן. והזרוע אין אוכלין בלילה וביצה אוכלין. דבלאו זכר לחגיגה יש בה טעם משום אבילות בית המקדש. כמ\"ש הרמ\"א סי' תע\"ו שליל ט\"ב נקבע באותו לילה של חג הפסח. ט\"ז סי' תע\"ג סק\"ד:" + ], + [ + "טעם. החרוסת. זכר לטיט שהי' ישראל משתעבדין בו במצרים ועושין אותם ממיני פירות מתוקים ומרורים וחומץ ומתבלין אותם בתבלין לדמותה לטיט שיש בו מכל דבר ונותנין בה תפוח זכר לתחת התפוח עוררתיך. ואגוזים ע\"ש דכתיב אל גינת אגוז ירדתי. טור סי' תע\"ג ועי' אבודרהם:" + ], + [ + "עוד טעם. כדי להמית את הקפא (פי' מין תולעת יש במרור והוא מת ע\"י החרוסת) שבמרור שלא יזיקנו: תוס' פסחים דף ט\"ו ע\"ב בד\"ה קפא. והצרכנו לומר שהתליע בתלוש שאם התליע במחובר אסור באכילה על כל פנים אפי' ימות. (כל בו):" + ], + [ + "טעם. שנקרא חרוסת. זכר ללבינה שהי' מעשה חרסין. מרדכי בשם ירושלמי בע\"פ:" + ], + [ + "טעם. שאוכלין כרפס. מפני שהוא ניטריקון ס' פרך כלומר ס' ריבוא עבדו עבודת פרך. מ\"א סי' תע\"ג ס\"ק ד':", + "קונטרס אחרון
ובענין אם כרפס בעי הסיבה. בסידור האריז\"ל כתב דא\"צ הסיבה. ובאבודרהם כתב לאכול אותו בהסיבה. וכן הוא בקיצור ש\"ע סי' קי\"ט סעי' ג':
יקח מהכרפס פחות מכזית ומטבילו בחומץ ומברך בפה\"א ואוכל. סי' תע\"ג סעי' ו'. ואם אירע שאכל כזית לא יברך ברכה אחרונ' כדי לפטור המרור. עי' מחצית השקל שם ס\"ק י\"ח. ומהרי\"ל כתב בשם מהר\"ש שאכל כזית ולא בירך אחריו. וכן כתב בספר מעשה רב להגר\"א ז\"ל שאוכל כזית ואינו מברך ברכה אחרונ':" + ], + [ + "טעם. שאין מברכין על החרוסת עם היותו מצוה. משום שאין מצוה באכילתו. (יעב\"ץ):" + ], + [ + "טעם. המרור. זכר לומררו את חייהם ועיקר המצוה היא בחזרת שתחלתו מתוק וסופו מר זכר לומררו את חייהם בפרך. תחלה בפ\"רך ואח\"כ בפרך ונוהגין לחזור אחר חסא אפי' לקנותו בדמים יקרים דשמא סימנא מילתא הוא כלומר לרמוז דחס רחמנא עלן ושמעתי דחסא הוא מה שאנו קורין זערזו\"ך בלשון פולין.*כתב בספר רחמי האב מצוה לפרסם בליל התקדש חג פסח שלא יברכו הנשים ברכת אכילת מרור כי מיעוטא דמיעוטא המה שאוכלים כזית שלם ולא די שאינם מקיימים המצוה אלא מברכין ג\"כ ברכה לבטלה ע\"כ יברך בעה\"ב ויכוין להוציא כולם:
בספר דרך פקודיך כתב וז\"ל רוב האנשים במדינות הללו אוכלין תמכא (הנקרא חריי\"ן) והנה הוא חריף וחזק מאד ואינם יכולים לאכול כזית. ואפי' מי שאוכל כזית אינו אוכל בבת אחת. ע\"כ יש ליזהר בזה דהיינו מי שמשער בעצמו שלא יאכל כזית בבת אחת לא יברך דהוי ברכה לבטלה ע\"ש. ובשו\"ת חכם צבי סי' קי\"ט כתב דמצוה מן המובחר בשלאטי\"ן:
ובש\"ע התניא סימן תפ\"ו כתב וז\"ל שיעור כזית הוא חצי ביצה. אמנם יש אומרים שהוא קצת פחות מכשליש ביצה (עי' מ\"א שם בהתחלה) וכיון דמרור בזמן הזה דרבנן לכן יכול לסמוך על האומרים שהוא פחות מעט משליש ביצה. אבל לענין ברכה אחרונ' ובהמ\"ז ששיעורו בכזית ספק ברכות להקל ולא יברך עד שיאכל כחצי ביצה ע\"ש:
ובספר אמרי נועם להרב הצדיק הקדוש מאיר הורוויץ זצוק\"ל אבד\"ק דזיקוב תשובה ג' כתב בשם אא\"ז הרב הצדיק הקדוש המפורסים מוהר\"ר נפתלי מראפטשיץ זללה\"ה שהי' אוכל מרור פחות מכזית ובירך עליו:
ושמעתי מאדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל שהרב הצדיק הקדוש מסטרעליסק זללה\"ה אכל ג\"כ דבר מיעוט מהמרור. גם שמעתי מאנשים יריאים ושלימים ששמעו מפיו הק' של הרב הצדיק הקדוש מהר\"י מבעלז זצוק\"ל שאמר בשם אביו הרב הצדיק הקדוש המפורסים זללה\"ה שאנשים החלושים בטובעם יכולין לאכול דבר מיעוט ממרור ולברך עליו:
ובספר הואיל משה סימן ט' כתב שמעתי משמי' דגברא רבא הגאון הצדיק מצאנז זצוק\"ל שהי' מחמיר ע\"ע תמיד במצות מרור במס\"נ לאכול החריי\"ן בלתי נמלל ולעת זקנתו ותשות כחו הזהיר אותו הרופא שלא יעשה כן מחשש סכנה. ובשעת עשיית הסדר הי' הכל מוכן לפניו גם המרור כדרכו תמיד. ובהגיעו לקיום מצות המרור אחז המרור בידו ובירך עליו בשם ומלכות ובהגיעו לאמר וצונו סיים הברכה וצונו ושמרתם מאד לנפשותיכם והניחו מידו ולא אכל ע\"כ. וכן שמעתי מאנשים נאמנים ששמעו כן מפי איש אחד ירא ד' שהי' אצלו בפסח וראה בעיניו שעשה כן: לבוש סי' תע\"ג סעי' ה':", + "קונטרס אחרון
המצוה היא בחזרת. כתב רבינו ירוחם יש שנהגו שלא לאכול חזרת קודם פסח. וכן הי' נוהג הרשב\"א. לא שהי' אסור אלא שלא לשנות מנהג קדמונים עכ\"ל. וכן נהגו אנשי מעשה שאין לאכול חזרת ביום א' של פסח כמו שנהגו בע\"פ. עי' מטה משה אות תר\"ג:", + "שעשה כן. וכעת השגתי מכתב מהרב הה\"ג מו\"ה פנחס הלוי הורוויץ נ\"י ראב\"ד דק\"ק קארוב ששמע מכמה חסידים שהי' בצאנז בשנה האחרונה קודם פטירתו שאמר קודם אכילת מרור. ידוע שאם יתנו לי כל חללי דעלמא לא אוכל לאכול כזית מרור. עכ\"ז כיון שהוא מצוה נהי שהוא מצוה דרבנן הנני מס\"נ ואוכל. ובירך על אכילת מרור ואכל. ואח\"כ בעוה\"ר הקיא תיכף ע\"כ. והנה לדעתי מה שסיים אז וצונו ונשמרתם מאד לנפשותיכם והניחו מידו ולא אכל. בוודאי בשעת שהתחיל לברך הי' בדעתו לאכול את המרור. רק קודם שסיים את הברכה חשש לאזהרת הרופא שלא יאכל מחשש סכנה ע\"כ בכדי שלא יהי' הברכה לבטלה סיים ונשמרתם מאד לנפשותיכם. וזה היה איזה שנים קודם פטירתו:" + ], + [ + "טעם. שנהגו העם לעשות בליל פסח שלש מצות. זכר לשלש סאין שאמר מהרי שלש סאין ופסח הי'. ובציעתה זכר לקריעת ים סוף וירדן שנבקע בפסח.*כתב בספר ח\"א כלל ק\"ל וז\"ל יניח את הג' מצות בקערה ויכסה אותם במכסה כמו בשבת ויו\"ט ומה שנוהגין לכרוך המצות ומניחין המטפחות בין מצה למצה הוא מנהג בורות ע\"כ. (ולא ראיתי לנהוג כן וגם שאלתי הרבה גדולים יראים ושלמים וכולם פה אחד שהמנהג לכרוך המצות ומניחין המטפחות בין מצה למצה):
וצריך לעשות מצוה בשלשתן ויקח גם מן המצה השלישי' שעדיין לא נעשה בה דבר ויבצע ממנה וכורך אותה בחזרת ומטבל בחרוסת ואוכל בלא ברכה זכר למקדש כהלל שכך הי' מנהגו של הלל. אבל אותן בני אדם שמניחין אותה שלימה עד למחר לברכת המוציא לא יפה הן עושין. וכן אמר ר\"י הזקן משום אביו הואיל ושלשתן לשם מצוה תעשה מצוה בשלשתן. כל בו. כתב א\"ר סי' תפ\"ו סק\"ד וז\"ל ראיתי מבני עלי' היו מנשקים המצות והמרור וכל המצות בעת מצותן וכן סוכה בכניסתו ויציאתו וכן ד' מינין שבלולב והכל לחבב המצוה: דעת זקנים מרבותינו בעלי התוס':", + "קונטרס אחרון
זכר לשלש סאין. ואסור לטלטל בשבת ערב פסח המצות מצוה כיון דאסור באכילה מדרבנן ביום זה הוי מוקצה. אבל שאר מצה מותר לטלטל כיון שיכול ליתנה לעופות או לאינו ישראל או לתינוקות. משא\"כ מצת מצוה שודאי אינו רוצה ליתנה להם. פרמ\"ג סי' תמ\"ד סק\"א:
ובספר אלה המצות כתב ומנהגן של ישראל תורה הוא להיות כל א' יוליך כזית מצה של מצוה ואומרים עליו שהוא לשמירה בים וביבשה ואפי' בין האומות יש ששואלין בשביל כאב הראש ואומרים שהוא בדוק אצלם:
כתב בספר מנחם ציון להרב הצדיק הקדוש מוהר\"ר מנחם מענדל מרימנאב זצוק\"ל דהמלאכים שבאו אצל אברהם לבקרו שהו אצלו יותר משבעה חדשים כי ביום הכפורים נמול ובשעת פטירתן היה פסח שאכלו מצות אצלו וע\"ל בהשמטה לסעי' תתרנ\"א:
ובשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל שפי' המדרש צר הקב\"ה קלסתר פנים של מרע\"ה דומה לאברהם אבינו ע\"ה ואמר למלאכים שרצו לקבל התורה הלא זה שאכלתם אצלו בשר בחלב. דלכאורה קשה דבפסוק נאמר ויקח חמאה וחלב ובן הבקר*בספר חסד לאברהם עין משפט נהר נ\"א פי' ובן הבקר אשר עשה כי ביום שהלך אברהם אחר הבקר עם ישמעאל בנו ליטול ג' פרים ממקנה שלו הלך אחריו רפא\"ל בנסתר. ולאחר שנטל ב' פרים ונתן ביד הנער להוליכן והי' משתדל ליקח השלישי. נדמה רפאל לפר חשוב וכשבא אברהם ליטלוהי' הפר נשמט עד שהוליכו לפתח מערה ונפתח פתח המערה. וכל זה בשליחותו של מקום וכשראה אדם וחוה קבורים שם והריח ריח ג\"ע מיד ידע מעלת המקום וחמד להיות שם קבורתו. מיד נמסר הפר מאליו בידו של אברהם. ובהגיעו לאכלו לא מצא אלא שנים. והוצרך אברהם לברוא פר שלישי ע\"י ספר יצירה [הערת המדפיס: בספר שלה\"ק וישב כתב דמה שנוצר ע\"י ספר יצירה אין טעון שחיטה וניקור ע\"כ. וזה שיוסף הי' מגיד לאביו שהיו אוכלין אבר מן החי כי הוא בודאי לא אמר שקר והם ודאי לא הי' חשודין על זה:] כדי שלא יצטער בסעודת אורחים שאם הי' חוזר אל המקנה הי' עובר זמן המאכל. וז\"ש ובן הבקר אשר עשה ממש: ובכה\"ג אין איסור. רק הטעם. דאסור באכילת בשר קודם חלב דבשר היא דין וחלב רחמים וקיי\"ל תתאה גבר ע\"כ כשאוכל מקודם בשר מתגבר ח\"ו הדין. אבל כשאוכל מקודם חלב רחמים מתערין*בפי' הרמ\"ז על הזוהר שהובא בסה\"ק מק\"מ פ' פנחס דרל\"א כתב טעם זה בבב\"ח: אולם ע\"י שרצו המלאכים לנצח את התחתונים ויהי' שורת הלכה דעילאי גבר א\"כ אדרבא עשו איסור מה שאכלו חלב קודם:
ובספר שפתי צדיקים (וירא) כתב דזה הטעם שאוכלים בחג השבועות חלב וחמאה ובשר. לזכרון שע\"י שאכלו המלאכים אצל אברהם אבינו חלב ובן הבקר גרם למשה לקבל התורה:
ובמהר\"ם שי\"ף בדרושים פי' (אבות פ\"ג) אם אין קמח אין תורה. אם לא נתן א\"א ע\"ה קמח לאורחים. אין תורה. ואם אין תורה שלמד אברהם אבינו תורה אפי' ע\"ת לא הי' נותן קמח הכנסת אורחים:
ובספר גבולת בנימין פי' בשם גדול א' המדרש פליאה ע\"פ (תהלים ע\"ד) עלית למרום שבית שבי לקחת מתנות באדם. באדם בשביל דם נדה. עפ\"י דאיתא במדרש שבשעת מתן תורה כשטענו המלאכים תנה הודך על השמים. והשיב להם משה שהם עברו על התורה שאכלו בשר בחלב אצל אברהם. וע\"ז קשה הלא מתחלה אכלו חמאה וחלב ואח\"כ בן הבקר. רק יש לתרץ עפ\"י מה דאיתא בש\"ע יו\"ד שצריך להפסיק בנתיים באכילת פת בקינוח והדחה בשתייה. והם לא אכלו פת כדאי' במדרש ולחם לא הביא ששרה אמנו פירסה נדה. ועפי\"ז יובן המדרש פליאה הנ\"ל:", + "תעשה מצוה בשלשתן ופעם אחד שלח הרב הצדיק הקדוש מוהר\"ר יצחק אייזק מזידיטשוב את בניו להרב הצדיק הקדוש מדזיקוב זללה\"ה וציוה להם לשאול אותו למה בתפילין מניחין ארבע פרשיות. וכן בציצית עושים ארבע ציצית. וגם בלולב לוקחים ארבע מינים. וגם בכוסות של פסח צריכין לשתות ארבע כוסות. ומצות אין מניחין אלא שלשה. וכשבאו אצלו שאלו אותו שאלה זו. ותירץ להם הלא גם במצות בשביל זה שוברין מצה אחת לשנים ונמצא הם ג\"כ ארבע ע\"כ. וכבר אמרז\"ל אפי' שיחת חולין של ת\"ח צריכה לימוד והם מקדשים שמו ית' בכל הדיבורים והמאמרים וממשיכין קדושה בכל עניניהם:
ויזהר משבירך על אכילת מצה ועל אכילת מרור שלא יסיח בדבר שאינו מענין עד שיאכל גם כריכה זו כדי שתעלה ברכת אכילת מצה ומרור גם לכריכה זו וצריך הסיבה ואין נוהגין לטובלו בחרוסת. לבוש סי' תע\"ה סעי' ו'." + ], + [ + "טעם. שפורסין מצה האמצעית לשנים ולא הראשונה. לפי שאם יבצע הראשונה יהי' המוציא על השניה ואסור. לפי שאין מעבירין על המצות. אבל עתה יהי' המוציא על הראשונה.*ויצרור היטב במפה ואם נתחלפו אין מעכב. וכן אם נשברה ראשונה או השלישית יקחנה לאמצעית והא דמסמנין כדי שלא להעביר על המצות. הגהות מנהגים בשם תשובת מהרי\"ל:
והא דבעינן שיאכלם ביחד משום דאם יאכל של המוציא תחלה שהיא השלימה הרי באותה אכילה יצא י\"ח מצה ואנן בעינן לחם עוני לשם מצה דהיא הפרוסה. זכור לאברהם:
הגאון הפלאה רבו של הגאון בעל חת\"ס זללה\"ה אם חל פסח ביום א' אפה מצות של מצוה במש\"ק ממש קודם שישב על הסדר: ובספר הדרת קודש אות פ\"ה כתב בשם הגר\"א דלא הי' אופה מצות בע\"פ ע\"ש: '\" מנהגים:" + ], + [ + "טעם. הטיבול ראשון. משום היכרא לפי שאין בני אדם רגילין לאכול ירק קודם הסעודה והתינוקות ישאלו ע\"ז. עיין רש\"י פסחים דף קי\"ד ע\"א דאי לא הי' מטבל אלא השני במרור לא הי' ניכר דהוי משום מצוה אלא כדרך בני אדם לטבול תוך הסעודה ע\"כ תקנו לטבל קודם הסעודה דבזה מרמזין שאין הטיבול בא מחמת הסעודה והוא סי' לטיבול השני שהוא ג\"כ שלא מחמת הסעודה אלא מצות חכמים. ט\"ז סי' תע\"ג ס\"ק ז' ובטיבול ראשון יאכל פחות מכזית דאם יאכל כזית יהי' ספק אם יברך ברכה אחרונה. ואם אירע שאכל כזית לא יברך ברכה אחרונה. מ\"א סי' תע\"ג ס\"ק י\"ח ועי' מחצית השקל שם:", + "טעם. שטובלין הכרפס במי מלח. מפני שכרפ\"ס עולה ש' שהוא שמו אלהים במילואו וכדי להמתיק מדת אלהים שהוא מדת הדין טובלין במי מלח שהמים הם מסטרא דחסד והמלח מסטרא דדינא כמבואר ברקנ\"ט. מטה אהרן:", + "קונטרס אחרון
שטובלין הכרפס במי מלח. (בסדר הגדה כ\"י) להגאון הקדוש המפורסים מהר\"ש מבעלז זצוק\"ל שכ' וז\"ל דהנה על כל הד' קשיות של מה נשתנה יש תירוצים כמבואר ולמה מטבילין המרור בחרוסת זכר לאשה ובעלה שהי' דורסים בחומר ובלבנים. אלא שצריך טעם למה מטבילין הכרפס במים מלוחים בשלומא האכילה של כרפס זכר לששים רבוא שעבדו עבודת פרך. רק למה מטבילין. רק דאי' במדרש דבעת שצוה ה' לעשות הפסח הי' מוציא ריח מג\"ע והשבט לוי שהי' מהולים הי' רשאים לעשות הפסח אבל כללות ישראל לא היו מהולים. ותיכף כשבאו אל משה והריחו הריח של פסח ואמרו שרצונם לעשות הפסח ואמר להם שכתוב בתורה כל ערל לא יאכל בו אז תיכף מלו א\"ע. וזה מצינו (פסחים צ\"ב ע\"א) הפורש מן הערלה כפורש מן הקבר וצריך טבילה. ובמצרים לא הי' אלא הנילוס והלכו כל הששים רבוא אל הנילוס ומרוב העם הי' נעכר המים ונקרא מים מלוחים מים עכורים. ולכן טובלין הכרפס במי מלח שמרמז לששים רבוא ולמים מלוחים שבאו כולם אל הנילוס לטבול עצמן." + ], + [ + "טעם. שנוטלין ידיהם בליל פסח קודם הטיבול ראשון אע\"ג שלא נהגו המון עם ליטול ידיהם לכל דבר שטיבולם במשקה והוא מטעם שאין אנו נזהרין מלטמאות עצמינו ומלאכול אוכלין טמאין. עי' תוספת פסחים דף קט\"ו ע\"ב בד\"ה כל. משום דהוא כאחד משאר שינוים שעושין בליל זה כדי שישאלו. חק יעקב סי' תע\"ג ס\"ק כ\"ח: " + ], + [ + "טעם. שטובלין שני פעמים. הא' זכר לגאולה כדכתיב ולקחתם אגדת אזוב וטבלתם בדם אשר בסף. והב' נגד הגלות שהי' בחטא מכירת יוסף דכתיב ויטבלו את הכתונת בדם. (מעשי ה'). והטעם. שמטבל בחומץ. כי כן הי' משועבדים תחת מעוול חומץ. (של\"ה):" + ], + [ + "עוד טעם. לזכר על ב' טבילות שטבלו יליד בית ומקנת כסף. עוד טעם. כנגד שתי הזאות אחת על המשקוף ואחת אל המזוזות. דעת זקנים:" + ], + [ + "טעם. שנהגו לפרוס המצה קודם הגדה. כדי שלא יאמר הא לחמא עניא אלא על מצה פרוסה כדאמרינן בפסחים מה דרכו של עני בפרוסה אף כאן בפרוסה. אבודרהם:", + "קונטרס אחרון
לפרוס המצה. וטעם. שיקח חלק הגדול לאפיקומן. לפי שאותו החצי' של אפיקומן הוא עיקר המצוה שיאכל באחרונה. ט\"ז סי' תע\"ג סק\"ט:" + ], + [ + "טעם. שמטמינין האפיקומן. כדי שיראו התינוקות וישאלו מפני מה מטמינין המצה ועדיין לא אכלנו ומתוך התשובה נבא לספר יציאת מצרים ומוזגין מיד כוס שני כדי שישאלו התינוקות למה שותין כוס שני קודם הסעודה. לבוש שם סעיף ו' וסעיף ז'. וראוי לכורכה בתוך המטפחת וליתנה בין הכרים.*ויהא זהיר לאוכלו קודם חצות. שכן הי' דין הפסח לאוכלו קודם חצות עי' לבוש סימן תע\"ז סעי' א'. ובספר מנחם ציון להרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מרימנאב זצוק\"ל כתב וז\"ל מצניעין את האפיקומן קודם חצות לבל ירגישו בו הקליפות. ואחר חצות לוקחין אותו משם. וזאת דיבר בסדר לילה שני של פסח. ובסדר ליל א' של פסח כ' והחלק היותר גדול יצניעו למשמרת עד חצי הלילה שהוא עת חילוף הזמנים והשגת העתים לעלמא לחירות: מטה משה אות תרכ\"ז:" + ], + [ + "טעם. שעושין מצה אפיקומן ואין עושין מרור אפיקומן הלא שניהן כתובין בפסוק אחד כדכתיב על מצות ומרורים יאכלוהו. לפי שמצה בזמן הזה דאורייתא ומרור מדרבנן. הלכך עבדינן למצה אפיקומן זכר לפסח שהוא מדאורייתא ולא עבדינן למרור אפיקומן זכר לפסח לפי שהוא מדרבנן. ספר התניא סי' מ\"ח:", + "קונטרס אחרון
וזכרון ליציאת מצרים. בספר אמרי נועם להרב הצדיק הקדוש מוהר\"ר מאיר הורוויץ זצוק\"ל אבד\"ק דזיקוב מה שאומרין הצדיקים אשר אפיקומן סגולה לבנים יש רמז עפ\"י המדר' אשר פרעה אמר פן ירבה. ורוה\"ק משיבו כן ירבה ותיבות כ\"ן ירב\"ה עולה אפיקומ\"ן:" + ], + [ + "טעם. המנהג שהתינוקות חוטפין האפיקומן בליל פסח. שעל ידי זה לא ישנו ויתעוררו לשאול וזה שאמרו בש\"ס פסחים דף ק\"ט ע\"א חוטפין מצה בליל פסחים.*ונוהגין לנקוב חתיכות האפיקומן ולתלותו ויכול לנקבו אף בפסח דלא כיש מחמירין. מ\"א סי' ת\"ק סק\"ז. כתב בשו\"ת שבות יעקב ח\"ג שאלה נ\"ב וז\"ל ובקיצור שני לוחות הברית כתב שאין לעשות כן שהוא ביזוי אוכלין. ולא ידעתי מה ביזוי יש בזה ומעולם ראיתי מרבותי ואבותי שנוהגין כן ואין כאן ביזוי מצוה וזכרון ליציאת מצרים ע\"ש: חק יעקב סי' תע\"ב ס\"ק ב':", + "קונטרס אחרון
ויתעוררו לשאול. הנה החילוק שבין שאלת הבן חכם להבן רשע. כי מה שאמר הבן חכם אתכם ולא אותנו אין בזה מוציא עצמו מן הכלל. כיון שאמר אלהינו. אלא לפי שאין שוחטין פסח על הקטן אמר אתכם. מטה משה אות תרל\"ז בשם ר' צדקיה ז\"ל:
ובסדר הגדה להגאון הקדוש מהר\"ש מבעלז זצוק\"ל כ\"י פי' מש\"כ בעל הגדה ואף אתה אמור לו כהלכות הפסח. היינו כל הלכות הפסח עד אין מפטירין אחר הפסח ואז ממילא יהי' לו תירוצים על כל שאלותיו כשמודיעים לו כל הלכות הפסח. שזאת המשנה של אין מפטירין הוא סוף המשנה של כל הלכות פסח:
עוד שם וז\"ל הנה אצל שאלת בן רשע כתיב ואף אתה הקהה את שיניו ואמור לו בעבור זה עשה ה' לי בצאתי ממצרים לי ולא לו כו' לא הי' נגאל. וקשה דלשון ואמור לו משמע שמדבר לנוכח. ולשון לי ולא לו משמע שמדבר בנסתר. עפ\"י מה דאיתא בגמ' (שבועות ל\"ו ע\"א) בההוא מרבנן דהוה יתיב קמי' דר\"כ ויתיב וקאמר שאחד שאל לחבירו פי' של הפסוק יחתך ויסחך מאוהל וכו' ואמר לו ר\"כ שלא יאמר בל' נוכח דבשלמא כשאדם אומר תהלים מתפלל להשי\"ת אבל כשאדם מדבר עם חבירו צריך לומר בנסתר. וכאן בעל הגדה לא הי' רוצה לומר לו ולא לך מחמת שלא שכיח אצל ישראל בן רשע חלילה ולכך כתיב לי ולא לו בנסתר:" + ], + [ + "טעם. נכון בהגבהת הקערה באומרו הא לחמא עניא. המפרשים כתבו טעם להגבהה זו כדי שישאלו וטעם זה הוא רחוק. רק י\"ל כפשוטה עפ\"י המדרש מאשפות ירים אביון אלו ישראל שהיו משוקעין במצרים והקב\"ה הגביהן וזהו רמז שאומרים הא לחמא עניא שרומז על עניות במצרים ומגביה הקערה לרמוז על מאשפות ירים אביון כהמדרש הנ\"ל. מטה אהרן בעהמ\"ח ספר בגדי אהרן על התורה:" + ], + [ + "טעם. שאומרים הא לחמא עניא בלשון ארמית. לפי שכולם הי' מדברים בלשון ארמית ואין עמי הארץ מבינים לשון הקודש. ד\"א כדי שלא יכירו מלאכי השרת מתפארים בכל זה ויקטרגו עלינו ויזכרו עונותינו שאין אנו ראויין להגאל שאין מלאכי השרת מכירין לשון ארמית כמו שפירשנו בקדיש. אבודרהם:", + "קונטרס אחרון
לשון ארמית. ובסידור הק' של מהרמ\"ק סדר הגדה כתב דלכך התחילו בלשון תרגום. כי ידוע שהתרגום הוא לשון ארמי. מאותו רמאי המקטרג תמיד על ישראל. וע\"כ אמרו שלא ישאל אדם צרכיו בלשון ארמי לפי שאין מלאכי השרת מכירין בו. הואיל והוא לשון מיוחד לארמי אובד אבי. ועכ\"ז למען לא יקטרג בתפלותינו התקינו חכמים לתת לו חלק בהם הלא הוא התרגום שאומרים בקדיש ובקדושה דסדרא. כי יתפאר ויאמר חשוב אני בעיניהם שאומרים תפלותיהם בלשוני. מעתה מאחר שגרשנו אותו מבתנו בביעור החמץ והשאור שהם כנויים של השטן. ואין ספק שהוא מקפיד על הדבר. לפיכך סדרו לנו שניתן לו חלק בראש מעין שעיר המשתלח. ומעין המשל שמשלו חכמים לכלב הצועק בבית המלך אומר המלך תזרקו לו עצם ולא יערבב הסעודה. כך אנו מתחילין בלשון ארמי זה כדי שלא יערבב שמחתנו. ועי' ט\"ה ח\"א סעי' כ\"ב וקונ\"א לט\"ה בהשמטה לסעי' תתקע\"ו בד\"ה ובשל\"ה." + ], + [ + "עוד טעם. מפני המזיקין שאילו היו מדברים בלשון הקודש היו שומעין מה שאנו אומרים כל שהוא רעב יבא ויאכל היו מתקבצין כולן ומקלקלין כל הסעודה והיו עושין היזק על כן נהגו לומר בלשון ארמית שלא יהיו מבינין מה שאנו אומרין כל דכפין ייתי וייכול.*בספר מנחם ציון כתב בשם ספר מעשה ה' פי' לזה. כי הפסח אינו נאכל אלא למנויו. וע\"כ בזמן הבית נעלו הדלת בלילה שלא יבא א' מן השוק לאכול מפסחים. ואחר החרבן עשה השמש כהרגלו לנעול הדלת ולזאת אומרים כל דכפין ייתי שאין צריכין עתה לזה: פרדס הגדול בליקוטי דינים:", + "קונטרס אחרון
לומר בלשון ארמית. ובסידור רמ\"ק כתב דלכך התחילו בלשון תרגום. לפי שתרגום הוא לשון ארמי מאותו רמאי המקטרג תמיד על ישראל. וע\"כ אמרו שלא ישאל אדם צרכיו בלשון ארמי לפי שאין מלאכי השרת מכירין בו. הואיל והוא לשון מיוחד לארמי אובד אבי. ועכ\"ז למען לא יקטרג בתפלותינו התקינו חכמים לתת לו חלק בהם הלא הוא התרגום שאומרים בקדיש ובקדושה דסדרא. כי יתפאר ויאמר חשוב אני בעיניהם. ועתה להיות שגרשנו אותו מבתנו כאשר צונו הוא ית' שאור לא ימצא בבתיכם. כי שאור ותמץ הם כנויים של השטן הוא יצה\"ר. ואין ספק שהוא מקפיד על הדבר. לפיכך סדרו לנו ליתן לו חלק בראש מעין שעיר המשתלח. ומעין המשל שמשלו חכמים לכלב הצועק בבית המלך אומר המלך תזרקו לו עצם ולא יערבב הסעודה. כך אנו מתחילין בלשון ארמי זה כדי שלא יערבב שמחתנו:" + ], + [ + "טעם. שאומרים די אכלו אבהתנא בארעא דמצרים. כי ויאפו את הבצק לא הי' אלא אחרי יציאת מצרים. ופי' ה\"ר יהוסף האיזובי בשם בן עזרא שהי' שבוי בהודי והי' מאכילין אותו לחם מצה ולא נתנו לו לעולם חמץ.", + "והטעם. מפני שהוא קשה ואינו מתעכל כמהרה כחמץ ויספיק ממנו מעט וכן הי' עושין המצריים לישראל. אבודרהם:", + "עוד טעם. אע\"פ שגורשו ממצרים העיר (מטרופולון של המדינה) בליל ט\"ו מ\"מ לא שלחום עד הגבול בלילה ההוא (כי ארץ מצרים ד\"מ פרסה) והם היו בצוען מצרים באמצע המדינה בלילה ההוא גם ודאי כבר אכלו מצות בלילה זו בארץ מצרים עם הפסח קודם שיצאו ונתגרשו ככתוב על מצות ומרורים יאכלוהו. יעב\"ץ:" + ], + [ + "טעם. שאומרים לשנה הבאה בני חורין בלה\"ק. כדי שלא יבינו הפרסיים שהם רוצים לברוח. (גבורות ה'):" + ], + [ + "עוד טעם. שמסיימין בלשון הקודש שהוא דרך בקשה שאנו מבקשין מלפני המקום שישחרר אותנו מעבדות לחירות על כן אומרים שיהיו מבינין מלאכי השרת כההיא דאמרינין לעולם אל יתפלל אדם בלשון ארמי אלא בלשון שיהיו מלאכי השרת מבינים ומבקשים עלינו גם הם רחמים. פרדס שם:" + ], + [ + "טעם. שנקרא הגדה סדר. כי זה הוא הסדר של כל השנה כי כל המצות תלויות ביציאת מצרים. ובקבלת התורה נאמר אשר הוצאתיך מארץ מצרים. בית אהרן:", + "קונטרס אחרון
שנקרא הגדה סדר. בסידור הק' מהרמ\"ק כתב הטעם שמתחיל המגיד לספר בגנות אבותינו. שכ' מתחל' עובדי ע\"ז היו אבותינו. וכ\"ש מאחר שתרח עשה תשובה אין ראוי להזכיר לו שום רשע לפי שבספור ההוא מקילין לו העונש ויהי' לו כפרה. כי הא דאמרינן מעשה עגל הראשון נקרא ומתרגם ולזילותא דישראל לא חיישינן כי היכי דתהוי להו כפרה. וכן הא דתנן שלשה מלכים וארבעה הדיוטות אין להם חלק לעוה\"ב. אין לחשוב שלא יבואו לעוה\"ב מי יתן והייתי זוכה למה שיזכה מנשה מלך יהודה. כי רוב ימי חייו האחרונים היו בתשובה שלימה. אלא סדרו דבר זה במשנה כי היכי דתהוי להו כפרה. כי כשם שכל מי שנאמרה שמועה מפיו שפתותיו דובבות בקבר. כך כשמספרים בגנותו הוא שומע ומצטער ומתכפרים לו עונותיו. ואם אמרו שאסור לספר אחר מטתן של מתים הוא מאותם שלא החטיאו אחרים. אבל כשחטאו והחטיאו מותר לספר בגנותן אף אם עשו תשובה. ומה שאמרו שאין מזכירין לו שום רשע. הוא בעולם אשר הוא שם. שאין מענישין אותו על עבירות שעשה הואיל ועשה תשובה כו' ע\"ש.
ובספר שכחת לקט כתב דמה ששנינו ואלו שאין להם חלק לעוה\"ב. פי' אין להם חלק ידוע בפני עצמם אבל הם נהנים וניזונים מכמה אוצרות. של צדקה גנוזים לאותן שלא זכו כעני שאין לו מה יאכל וסמוך על שלחן חבירו. וע\"ל בהשמטה לסעי' קמ\"ט בד\"ה ובספרו:", + "מארץ מצרים. בספר גאולת ישראל פי' הפ' (קהלת) וראיתי אני שיש יתרון לחכמה מן הסכלות כיתרון האור מן החושך. עפ\"י מה דאיתא חכם מה הוא אומר. וקשה הא החכם אמר ג\"כ אתכם והוציא עצמו מהכלל כמו הרשע שאמר לכם. אמנם האמת הוא דהנה בתורה כתיב ויקרא אלהים לאור יום ולחושך קרא לילה. הנה גבי אור מזכיר שם אלהים וגבי חושך אינו מזכיר שם אלהים. לפי שאין הקב\"ה מייחד שמו על הרע כי בלילה שכיח הרבה מזיקין:
וזה וראיתי אני כו' שבא לתרץ למה נקרא זה בשם חכם וצדיק וזה בשם רשע וכסיל. כי כמו שהאור יש לו יתרון על החושך. שאצל האור נאמר בו שמו של השי\"ת ואצל החושך לא נאמר בו שמו של השי\"ת כך יש יתרון החכמה מן הסכלות. כי בדברי החכם נאמר שמו של השי\"ת במה שאמר ה' אלהינו אתכם. והרשע אינו מזכיר השם:" + ], + [ + "טעם. שאין מברכין על קריאת ההגדה כמו שמברכין על קריאת מגילה והלא מצות עשה הוא שנאמר והגדת לבנך ביום ההוא לאמר וכו'. מפני כי במה שאומר בתחלה בקידוש זכר ליציאת מצרים יצא. והרשב\"א כתב טעם אחר שאין לברך על קריאתה. מפני שהוא מצוה שאין לה קצבה ידועה ואפי' בדבור בעלמא שידבר בענין יציאת מצרים יצא אלא כל המרבה הרי זה משובח. ונקראה הגדה. ע\"ש והגדת לבנך ביום ההוא וכו'. ועוד מפני שמגיד בה ענין יציאת מצרים והנסים ונפלאות שעשה עמנו הקב\"ה באותו זמן.*טעם שאין מברכין שעשה נסים. דאשר גאלנו הוא במקום שעשה נסים. פמ\"ג א\"א סי' תפ\"ו. ובשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל מה שאומרים בהגדה אלו האכילנו את המן כו' את השבת. הלא שבת ניתן במרה והמן ירד באילים אח\"כ וא\"כ איפכא מבע\"ל. ופי' עפ\"י דכתב רש\"י ז\"ל בחומש לקטו לחם משנה. לחם משונה. אותו היום נשתנה בריחו וטעמו. שמדבר כאן הכל בשבח בחי' המן. אלו האכילנו את המן ולא נתן לנו את השבת. היינו שישתנה טעמו בשבת לשבח דיינו:
ובספר דברי שאול בשם הרב הצדיק הקדוש מוהר\"ר לוי יצחק אבד\"ק בארדיטשוב זצוק\"ל ביאור המאמר בהגדה אלו קרבנו לפני הר סיני ולא נתן לנו התורה דיינו. לכאורה תמוה מה יועיל מעמד הר סיני אם לא נתן לנו התור'. רק באמת אמרז\"ל שאברהם אבינו קיים כל התור' עד שלא ניתנה והיינו שכל כך נזדכך שכלו עד שהבין מעצמו התור' וכוונת המצוה וז\"ש כליותיו נובעות חכמה. והנה גם במעמד הר סיני נזדככו כל כך עד שעמידתם לפני הר סיני בעצמותו הי' די לאותו דור דיעה אף שלא יתן להם התורה: אבודרהם. ועי' פ\"מ סי' תע\"ג ס\"ק כ\"ט וז\"ל אמירת הגדה אין לומר בהסיבה אלא באימה ויראה ע\"ש:*וכן כל הסיבה שצריך להסב בלילה הזה הוי דוקא בשעת אכילה ושתי' ולא בשעת ברכה ברכי יוסף שם אות י\"ד:
כתב בס' יוש\"ה שער ט' מי שהאיר לו השם עיני שכלו ומעיין בכתבי האריז\"ל יראה מגודל התיקונים הנוראים של כל הסדר ע\"כ יזהר לומר לפני כל דבר ודבר של הסדר לשם יחוד כו' ופסוק ויהי נועם והעיקר שיכוין שבכל דבר הוא עושה נחת רוח ליוצרו ובוראו ית': ", + "קונטרס אחרון
להם התורה. ובספר ילקוט האורים בליקוטים פי' בשם ס' זכרון יעקב מה דאי' שלהי מכות ע\"פ ת'ו'ר'ה' צוה לנו משה. תרי\"א מצות קבלנו ע\"י משה. ושתים מפי הגבורה שמענו. זש\"ה אלו קרבנו לפני הר סיני ולא נתן לנו את התורה. ר\"ל אלו לא נתן לנו את התורה. היינו תרי\"א מצות. רק אלו השתים דמפי הגבורה שמענו דיינו:" + ], + [ + "טעם. שנוהגין לזרוק מעט מן הכוס באצבעו כשיגיע לדם ואש ותמרות עשן. וכן כשמזכיר המכות דצ\"ך עד\"ש באח\"ב. זכר למה שנאמר אצבע אלהים הוא וא\"כ יש לזרוק באצבעו*ובשם האריז\"ל איתא שיש לשפוך עם הכוס בעצמו י' טיפין בי' מכות וישפוך לתוך כוס שבור הרמוז לקליפ' הנקרא ארור. והוא כמו שער עגל שמניחין חוץ לתפילין ליתן חלק לסט\"א. והטעם. כדי שלא יקטרג בליל זה. וע\"ל סעי' כ\"ב: ובמהרי\"ל כתב רז\"'ל מהר\"ש. כשאמר דם צפרדע כו' שוטף בכל תיבה ותיבה פעם אחת מן הכוס לחוץ. ואמר שכן נהג ראבי\"ה ונראה לו הטעם דר\"ל מכל אלו יצילנו ויבואו על שונאינו דהא הכוסות להצלחה לישראל: חק יוסף סי' תע\"ג ס\"ק ל\"ד. ועוד לרמז שע\"י המכות הי' נחסר מהם כל פעם ומתמעטין:" + ], + [ + "טעם. שרבי יהודא הי' נותן בהם סימנים דצ\"ך עד\"ש באח\"ב. וכי אין אדם יודע ליקח מכל תיבה אות אחת ולעשות סימן. לפי שבתהלים אינם סדורים המכות כמו שהן סדורין בפרשה לפיכך נתן ר' יהודא סימנים הללו להודיע שסדר הפרשה עיקר. שבילי הלקט הלכה רי\"ח. ועי' שם עוד טעמים:", + "קונטרס אחרון
דצ\"ך עד\"ש באח\"ב. דברי הפסקי תוספות אות רל\"ד התמי' על דברי המשנה מנחות דף צ\"ו ע\"א רבי יהודא הי' רגיל לתת סימנים דצ\"ך עד\"ש באח\"ב זד\"ד יה\"ז ומביאין בכורים קורין בסדר הכתוב בחומש ע\"כ. והראה לי ידידי הרב הה\"ג מו\"ה משולם נ\"י ראב\"ד דפה לבוב דברי הגהות מימונייות על הרמב\"ם פ\"ח הלכות חמץ ומצה וז\"ל ור\"ח פירוש דאשמעינן שבסדר הזה היו קורין מביאי ביכורים ולא כסדר שכתוב בתהילים.*ופי' שבספר תלים לא נמנו כסדר הזה ותאמר אין מוקדם ומאוחר בתורה ע\"כ בא להודיענו כי כן היו כסדר הכתובים בתורה. אבודרהם: " + ], + [ + "עוד טעם. משום דבעל הגדה נקט מכות בכורות ולא נקט הכי באינך. דאינהו היו המכה עצמה ור\"י בא להורות בסי' שגם הבכורים היו מכה עצמה כמ\"ש במדרש למכה מצרים בבכוריהם שהבכורים עצמן הכו לאביהם למהר לשלחם יסוד האמונה: ", + "קונטרס אחרון
למהר לשלחם. ובס' יסוד האמונה פי' עז\"ה. ע\"פ המדרש למכה מצרים בבכוריהם. בכוריהם לא נאמר אלא בבכוריהם שהיו הבכורים מכים זא\"ז לכך נותן ר\"י סימנים דצ\"ך עד\"ש באח\"ב. כי קשה דבכל הנוסחאות נמצא כתוב אצל בכורות מלת מכות בכורות אמאי לא נימא מכות דם מכות צפרדע וכו' כמו בבכורות. אבל במה שארז\"ל שהיו הבכורים מכים את אביהס יובן מ\"ש מכות בכורות שפיר שהי' הבכורים מכים את אבותם ור\"י חולק בזה ומפיק מלת בכוריהם לדרשא אחריתא ומרמז במה שנתן סימנים דצ\"ך עד\"ש באח\"ב שהיא אחר חושך תיכף בכורות ולא מכות בכורות שהבכורים לא הי' מכים את אביהם מדלא נתן סימן באחמ\"ב. וז\"ש המדרש לכך ניתן ר\"י סימנים דצ\"ך עד\"ש באח\"ב שר' יהודא בא לחלק בסימניו על הת\"ק ואמר שהבכורים לא היו מכים את אביהם:" + ], + [ + "טעם. שאין מברכין על ההלל שבתוך הסעודה. מפני שאין אומרים אותו על השלחן בתורת קריאת ההלל אלא בתורת שיר והודאה בלבד וגם פוסק באמצע ומברך ברכות הרבה ומרבה בשיחת דברים בסעודה ואוכל ושותה לכך אין מברכין עליו. אבודרהם. ועי' לעיל סעי' תק\"ב:" + ], + [ + "טעם. שקורין בליל פסח הלל מיושב. מפני שחולקים אותו אין מטריחין אותו לעמוד. ועוד שאז דרך הסיבה וחירות. ספר התניא סי' ל\"ב.", + "וטעם. שאומרים הלל מעומד דכתיב הללו עבדי ה' העומדים. ט\"ז סי' תכ\"ב ס\"ק ד':" + ], + [ + "טעם. חלוקת הלל. מפני דחצי הלל דקודם הסעודה מדבר הכל ביציאת מצרים ושייך לכל ההגדה שקודם הסעודה דאיירי כולה ביציאת מצרים אבל חצי הלל האחרון וגם רוב סיפורי ההגדה שאחר הסעודה מדברים בשאר הגאולות ובגאולה העתידה. לכך קבעוה יחד אחר הסעודה. ומטעם זה נוהגין לומר שפוך חמתך קודם לא לנו. ונוהגין לפתוח הפתח כשמתחילין שפוך חמתך על הגוים וגו' להראות שאנו בטוחים בשם יתברך וליל שמורים הוא ובזכות אמונה זו יבא משיח וישפוך חמתו על הע\"א. לבוש סי' ת\"פ:", + "קונטרס אחרון
אחר הסעודה. ובספר אבודרהם כתב הטעם שחולקין את ההלל כדי להדר בו את כוס שני שכוס ראשון מהדרי בקידוש. וכוס שני מהדרי במקצת ההלל. שבהגדה איכא ספור דברים בעלמא וכוס שלישי מהדרי בברהמ\"ז. וכוס רביעי מהדרי בהשלמת הלל:" + ], + [ + "טעם. כשיגיע ללפיכך נוטלין כל א' וא' כוסו. מפני שבאים לפתוח בשיר והלל. ומצינו באגדה מנין שאין אומר שירה אלא על היין שנאמר ותאמר להם הגפן וכו'. פרדס הגדול סי' קל\"ב:" + ], + [ + "טעם. כשחל פסח במוצ\"ש יאמר להיפך מן הפסחים ומן הזבחים. משום דאין חגיגה קריבה בשבת. אלי' רבה סי' תע\"ג ס\"ק ל\"ו:", + "קונטרס אחרון
ומן הזבחים. ויש שאין מדקדקין בכך ואומרים הכל נוסח א' שהרי אנו מבקשים שיגיענו ה' למועדים הבאים ששים בעבודתו ושם נאכל לשנה הבאה כשלא יהא חל פסח במו\"ש מן הזבחים מתחילה דהיינו מחגיגה שנאכל בלילה זה ואח\"כ מן הפסחים. שו\"ע הרב סי' תע\"ג סעי' מ\"ט:" + ], + [ + "טעם. שמברכין על כל כוס וכוס. כיון דכל חדא וחדא הוי מצוה בפ\"ע מברכין על כל אחד ואחד. מ\"א סי' תע\"ד:", + "קונטרס אחרון
בספר ארחות חיים סי' תע\"ב אות י\"ב כתב בשם ספר ארחות יושר פי\"א שידחוק עצמו לשתות ד' כוסות שלימים ואכילת מצה מצוה ואפיקומן שיעור כזית שהוא ט' דרה\"ם אף שקשה עליו אכילתן ושתייתן ידחוק א\"ע ובזה לא יצטרך לאכול סמים ומשקין מרים לרפואת הגוף." + ], + [ + "עוד טעם. כיון שבשעת אמירת ההגדה יש היסח הדעת מהשתיה ואינו עולה אז על לבו שישתה אח\"כ עי\"ז יש הפרד גמור בין הכוסות וראוי לקבוע על כל או\"א ברכה בפ\"ע משא\"כ לגבי ברכה אחרונה כיון שלא הי' בו גדר שביעה והסתפקות וקביעות הדעת שלא ישתה עוד לא חל עליו חיוב ברכה אחרונה*ונראה שאם שתה אחר כוס הראשון של קידוש מים או בארשט צריך לברך ברכת בנ\"ר. נלמד ממ\"ש בס' שדי חמד מערכת ברכות אות כ\"ג בשם שו\"ת שו\"מ דהמים שמביאים ממרחק לרפואה וצוה הרופא שלא לשתות כל המים בב\"א שזה מזיק רק לחלק לארבע או שלש כוסות ולהפסיק בנתיים בהליכה ממקום למקום כדי שיתעמל ויתעכל השתייה ויהי' ההפסק בין שתייה לשתייה לא פחות מחצי שעה צריך לברך ברכה ראשונ' ואחרונ' על כל כוס וכוס וכן כאן אמירת ההגדה רובא דרובא יש שיעור יותר מחצי שעה וגם יש היסח הדעת וגדר שביעה והסתפקות. אבל בכרפס שצריך לאכול פחות מכזית. אפילו אכל כזית בטיבול א' אין רשאי לברך ברכה אחרונ'. כי ברכת בפה\"א של טיבול ראשון פוטר את המרור ואם יברך ברכה אחרונ' יגרום ברכ' לפני המרור ואסור לגרום ברכה ע\"כ גם הירק שבטיבול א' נפטר מברכה אחרונ' ע\"י ברהמ\"ז. ועיין מחה\"ש סימן תע\"ג ס\"ק י\"ח:. . אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל: ", + "קונטרס אחרון
עי' ברהמ\"ז. ויותר נכון שאם הוא צמא למים ורוצה לשתות תיכף אחר הקידוש יהי' המשקה שרוצה לשתות לפניו בשעה שיברך על היין ואז א\"צ לברך על המשקה שרוצה לשתות לא בתחלה ולא בסוף. ועי' ט\"ה ח\"א סעי' ר\"ח בהשמטה:" + ], + [ + "עוד טעם. שאין מברך ברכה אחרונה על כל כוס. משום דהוה כנמלך בכל כוס מכח חיוב שחייבהו חכמים לעשות בכל כוס מצוה אחרת. תב\"ש סי' י\"ט ס\"ק י\"ז:" + ], + [ + "טעם. שנוהגין לאכול המרור קודם הסעודה הא הפסח נאכל על השובע בסוף הסעודה וגבי' כתיב על מצות ומרורים יאכלוהו בשלמא מה שמברכין על אכילת מצה בתחילת הסעודה הוא מוכרח משום שע\"כ צריכין לאכול. מצה בסעודה וצריך לברך עובר לעשייתן אבל במרור קשיא. משום דמצה מורה על הגאולה ומרור מורה על הגלות והנה בזמן שבית המקדש הי' קיים שהיו יודעין שתהי' גלות לבסוף ע\"כ אכלו המרור לבסוף אבל בזמן הזה שאנו מחכים ומצפים לגאולת עולם במהרה בימינו וסוף הכבוד לבוא. ע\"כ אוכלין המרור תחלה. מנחם ציון להרב הצדיק הקדוש מרימנאב זצוק\"ל:", + "קונטרס אחרון
בסוף הסעודה. ובספר אבודרהם כתב דבזמן שבית המקדש קיים בתחלה מביאין הפסח ומברכין בא\"י אמ\"ה אקב\"ו על אכילת הפסח ואוכל ממנו כ\"א כזית. ואח\"כ מביאין החגיגה ומברכין בא\"י אמ\"ה אקב\"ו על אכילת הזבח. וכשגמרו לאכול החגיגה מביאין הפסח ואוכלין אותו על השבע:" + ], + [ + "טעם. שנהגו לאכול בסעודה זו בצים. זכר לאבילות מפני שבפסוק על מצות ומרורים יאכלוהו מרומז החורבן לומר שביום שאוכלין מצות יחול ט' באב והוא מרורים וסי' א\"ת ב\"ש כו' כלומר ותהא גילה ברעדה. לבוש סי' תע\"ו סעיף ב':*כתב בשו\"ת בית יעקב סי' כ\"ד מקום שלא נהגו לאכול צלי בליל פסח אם הוא מבושל אחרי הצלי שרי. וכן צלי קדר ע\"ש ועי' מ\"א סי' תע\"ו ס\"ק א': " + ], + [ + "טעם. למנהג שמוזגין כוס חמישי וקוראין אותו כוס של אליהו הנביא משום דאיכא פלוגתא בגמ' אם צריכין כוס חמישי ולא אפסקא הלכתא וכשיבא אליהו יתברר הספק וע\"כ מוזגין הכוס מספק ואין שותין אותו וקוראין אותו כוס של אליהו כי בבואו יתבררו כל הספקות וגם ספק זה. (הגר\"א):", + "קונטרס אחרון
כוס של אליהו. ובספר תולדות אסתר כתב הטעם שנוהגין למזוג כוס אחד יותר וקורין אותו כוס אליהו הנביא*ובספר שתי הלחם להגאון הקדוש מהר\"מ חאגיז זצוק\"ל בסופו כתב הואיל וארבעה כסי דהאי לילא ארבעה גאולות קרינן להו וארבעה גאולות נינהו. ע\"כ ראוי ונכון להכין כוס זה בשם אליהו. כי הוא המבשר את הגאולה אחרונה: . עפ\"י הירושלמי מנין לארבע כוסות מן התורה ר\"י אמר כנגד והוצאתי והצלתי וגאלתי ולקחתי. והנה לכאורה יש שם עוד לשון א' של גאולה והוא והבאתי אתכם אל הארץ. רק יען כי מה שבאנו אל הארץ לא הי' ביאה ממש לדורות רק לפי שעה. וזה יתקיים לעתיד כשנזכה לגאולה שלימה וישלח לנו את אליהו הנביא. לרמז זה אנו קורין את כוס החמישי כוס של אליהו. " + ], + [ + "טעם. דנוהגין הבעלי בתים לברך ברכת הזימון בעצמן בשני לילי פסח. עפ\"י מה דגרסינן פרק אלו נאמרים אמר ריב\"ל אין נותנין כוס של ברכה לברך אלא לטוב עין שנאמר טוב עין הוא יברך ועכשיו נראה בעל הבית טוב עין במה שמחלק לכל בני הבית ונוהג עצמו דרך חירות וכן אמר בתחילה כל דכפין ייתי ויכול שבזה נראה טוב עין וא\"כ לו נאה לברך ולהודות. הגהות מנהגים:" + ], + [ + "טעם. שתקנו רז\"ל להתחיל בכוס רביעי שפוך חמתך. לפי שעתיד הקב\"ה להשקות לאו\"ה ד' כוסות של פורענות. בחיי פ' וארא:", + "קונטרס אחרון
שפוך חמתך. בספר מנחם ציון לפסח כתב על הא דאיתא במדרש ויהי אך יצא יצא יעקב שעמד אחורי הדלת פי' שמנהג ישראל שפותחין הדלת בשעה שאומרין שפוך חמתך. וכשהגיע יצחק לזה הלך יעקב לפתוח הדלת וראה את עשו בא לקראתו. והתחבא יעקב א\"ע אחורי הדלת. התחיל עשו לצעוק ברכני גם אני שיאכל ג\"כ ממאכלו ואולם יצחק אכל כבר את האפיקומן ולא הי' רשאי לאכול עוד:" + ], + [ + "טעם. שאינו רשאי לשתות יין אלא מים אחר ד' כוסות. בעבור העניים שפסקו להם ד' כוסות מן התמחוי לב' לילות כדי שלא ישתה יין שנתנו לו לב' לילות בלילה אחת. ועוד טעם. כדי שלא ישתכר לפי שחייב האדם לעסוק כל הלילה בהלכות פסח ויציאת מצרים עד שתחטפנו שינה. חק יעקב סי' תפ\"א ס\"ק א'. ואין לעשן הטוטין בלילי פסח אחר הסדר משום הפגת טעם מצה. שע\"ת סי' תקי\"א ס\"ק ה' ועי' באר היטב סי' תפ\"א דכתב ג\"כ בשם כנה\"ג דבשתיית הטוטין שקורין טובא\"ק שומר נפשו ירחק מהם:", + "קונטרס אחרון
שומר נפשו ירחק מהם. ובספר ארחות חיים שם כתב בשם ס' מאורי אור וז\"ל לענין עישון טאבאק יש מי שאוסר ואין בו ממש. וכן אוסר בת\"צ והן דברים בדוים כו' ולשחוק יחשב*ונראה דאותם שכתבו להחמיר בלילי פסח הוא רק כענין שכתב בספר אשל אברהם להגאון הקדוש מבוטשאמש זצוק\"ל סימן תקס\"ז וז\"ל אותם שכתבו להחמיר בתענית הי' כוונתם רק בעישון טובאק רטוב מאד ובולעים העשן וההבל היוצא מהלח הרטוב שיש ע\"ז חשש שאולי הוא כהבל היוצא ממשקים שהוא כמשקים וגם שהיא מ\"מ שלא בדרך משקה עכ\"ז יש חשש כיון שהוא דרך הנאתו. משא\"כ במדינותינו אין שום פתחון פה כל דהוא לחשוש בזה כי כוונת העישון הוא רק לבריאות הגוף לרפות המעיים כו' ואין הטובאק לח כל כך שיהי' מההבל איזה ממשות דטעם. והמחמירים הי' כוונתם רק למגדר מקלות ראש עכ\"ל: *ז מלבד בט\"ב בשעת בהכ\"נ צריך להחמיר לגמרי מפני היסח אבילות ושאר היום המוכרח לבריאות הגוף יעשן בצינעה:" + ], + [ + "טעם. שנהגו להחמיר שלא לאכול ענבים יבשים שקורין רויזינ\"י ושאר פירות יבשים אם לא שידוע שנתייבשו בדרך שאין לחוש לחמץ והמשקה אשר נעשה מהם שותים. משום דחוששין שמא נדבק בהם קצת חמץ לכן אין אוכלין אותם אבל המשקה שותים דאותו המעט בטל בס' ואע\"ג ששורה גם בפסח מ\"מ לא החמירו מספק ומה שנוהגין איסור לבשלן משום דע\"י בישול יהיב טעמא ביותר. והכלי ששואב בהם המשקה נוהגין שלא להשתמש בהם דבר אחר.*ועי' פ\"מ שם וז\"ל והנוהגין לסנן היין מן הצמוקין משום חשש חימוץ שמא יש בעין נדבק על הצמוקין ונ\"ט בפסח רשאים לסנן אף בע\"פ עד הלילה דבטל בס'. וכשחל פסח ביום א' ושכח לסנן היין מצמוקים בע\"ש טוב להניח לליל יו\"ט כי בשבת יש כמה חששות בברירה וכדומה. וחומרא בעלמא מה שאין אוכלין הראזינקי\"ס בפסח ומסננין קודם וכאן א\"א טוב להניחו לסנן בליל יו\"ט. שם סי' תמ\"ד סק\"ב:
ועי' לבוש סי' תס\"ז סעי' ח' דכתב וז\"ל נוהגין שלא לאכול תאנים יבשים בפסח מפני שרגילין לערב בהם סולת כשמתקנים אותם במקום שמביאו אותם משם וכן הצמוקין בין האדומים בין השחורים נוהגין שלא לאכול בפסח. מפני שאומרים שהלובן שעליהם הוא קמח ואע\"פ שחקרו עליהם ונודע שלא לחוש לזה מ\"מ כבר פשט האיסור מיהו לא נתפשט האיסור בפשיטות כ\"כ אלא באדומות שקורין ראזינק\"א אבל בדקות השחורות יש מתירין דהא עינינו רואות שאין בהם שום לובן. ומה שאוסרין האדומות אע\"פ שגם בהן אין רואין לפעמים לובן אומרים מפני שדרך שמטילין אותן במים רותחין כשמייבשין אותם וחששו בהם משום גיעולי חמץ עכו\"ם שהרי הרתיחו המים בכליהם אע\"ג שגם בזה יש חומרא יתירה שהרי סתם כלי עכו\"ם אינן בני יומן וה\"ל נ\"ט לפגם קודם הפסח. מ\"מ כבר נהגו לאוסרו מטעם צירוף תרי חששות הללו ע\"ש:
ועי' פמ\"ג שם סק\"ח דבפירות יבישים. הטעם. לפי שאופין בתנור לחם ומושיבין במקומו פירות. ופלוימי\"ן הטעם. לפי שנותנין עליהם שכר או מי שעורים. וע\"ש מ\"ז סק\"ז דראזינק\"י אדומות אין אוכלים והשחורים קטנים יש מתירין ע\"ש. ובסי' תס\"ד סק\"א כתב וז\"ל יש נוהגין שלא לאכול שום בפסח ואיני יודע טעם למה. ומ\"מ עתה אין להקל בפני ע\"ה ובצנעה לת\"ח אין להחמיר: מ\"א סי' תס\"ז ס\"ק ח':", + "קונטרס אחרון
אבל המשקה שותים. בספר אשל אברהם סי' תס\"ז כתב וז\"ל לצורך מצות יין קידוש על יו\"ט אחרון דפסח התרתי לעשות בחול המועד יין צמוקים על ידי שרייה כי כנראה שאין חשש ממש בצמוקים דידן ובפרט הקטנים ע\"ש.
ובספר כרם שלמה סי' תס\"ד כתב וז\"ל בימינו אלה מזייפין הקאפפע (וכן הפלפלין) דהיינו שעושין גרעינים מחמץ וצובעים אותו ירוק כמראה הקאפפע והדבר ידוע לרבים אזי צריך לבדוק אחר זה קודם פסח. וכן מה שקורין מושקיטניס יש בו חשש חימוץ גמור כי דרכו להיות נקבים וחלולים וסותמין בבצק והוא דבר ידוע לרבים. וכן מושקיט בליה מוכרין קודם פסח כי שורין אותו במי שעורין ואין לשנות ע\"ש:
ונוהגין במדינות אלו שלא לאכול צפורן. שקורין נעגליך וכרכום. שקורין זאפרי\"ן. לפי שבוחשין קמח עם מים ומזלפין על הכרכום בשעה שמייבשין אותן. והצפורן שורין אותן במי שעורים קודם שמייבשין אותו. ש\"ע התניא סי' תס\"ז סעי' כ\"א. ועי' יו\"ד ס\"ס קי\"ד שיש לאסור זאפרין כל השנה משום שמטילין בו בשר נבלת סום עשוי חוטין חיטין. ובם' ארחות חיים סי' תכ\"ז אות כ' כתב בשם ספר מאורי אור שכתב ראיתי מעשה בבית א\"א זצ\"ל שבדק היטב כרכום של יהודי רמאי הבא למכרו ובהרשאת פו\"מ לקחו והשליכו וגירשוהו. וכן בעשב הטע\"ה ירוק ושחור נוהגין איסור כי מערבים בו מבושלים שנתייבשו. וכל ירא שמים יזהר גם בקנמון אשר ראינו בעינינו הסוחרים משימין תוך יי\"ש של תבואה הנצרף בבשמים שקורין ליקער ומיד מייבשין אותו ע\"ש:
ועי' שע\"ת סי' תנ\"ג סק\"א דיש נוהגין היתר בטיי\"א שבאה מן התגרים אשר במדינות גידולם וגם הבקיאים מעידים שהוא כשר לפסח ע\"י שמכירים במראה וטעם וריח שיש הבדל ביין טיי\"א שנתבשלה ונתיבשה לבין טיי\"א הבאה כדרך גדילתם ולא שלט בה אור לבשלה כלל.", + "ובצנעה לת\"ח אין להחמיר. ומדברי המ\"א סי' תמ\"ז סק\"כ מוכח דמותר לאכול שום בפסח אם לא נחתך בסכין חמץ ע\"ש. ובספר שדי חמד סי' ו' אות ט' כתב בשם הרב שב יעקב שבהמשך הזמן דיבר עם כמה מורי הוראות ולא אחד בהם שידע טעם למנהג זה רק שמע שיש חשש שהעכומ\"ז שורין את השום בשכר ואין רוח חכמתו נוחה בשמועה זו שא\"כ לא הוי שתקו הפוסקים מלהודיע זאת דדוחק לומר שבזמננו נתחדש חשש זה. והביא דברי הפ\"מ הנ\"ל במ\"ש להתיר בצנעה. דהאוכל שאסור בפרהסיא אסור גם בצנעה. משום דהכי לא הוי הטעם משום חשדא רק משום שלא יבואו להקל ביותר גם בדבר שאינו מותר לכן כתב הרב פ\"מ דבצנעה מותר:" + ], + [ + "טעם. שנהגו שלא לאכול אורז ומיני קטניות בפסח כגון פולין ועדשים. משום דדגן מעשה קדירה וקטניות מעשה קדירה ובכמה מקומות עושים מהם קמח ובזה דומה לה' מיני דגן ויאמרו כשם שמותר לבשל אלו כך מותר לבשל ה' מיני דגן ולא ידעו שאלו באים לידי חימוץ ע\"כ גזרו הא אטו הא שמא יבאו לבשל בקדירה גם מיני דגן. מיהו אם נפל מהם תוך התבשיל אין אוסרין אותו. עי' לבוש סי' תנ\"ג סעיף א':", + "קונטרס אחרון
דומה לה' מיני דגן. בספר ארחות חיים סי' תנ\"ג סעי' א' אות ז' כתב בשם שד\"ח וז\"ל מין שקורין מאגנה*בס' מדרש תלפיות אות ד' כ' בשנת ש\"ן הי' שנת בצורת במדינת ביהם והי' איש עני אשר בנפשו יביא לחמו וצעקו לו בניו ללחם ופורש אין להם ויבך האיש בליל' ההוא ביגון ואנחה ויצעק אל ה' ויהי בבוקר ויצא בפחי נפש לחפור להביא משא חומר למכור. ויהי כאשר חפר מצא באדמה אפר ואבק לבן אשר לא ידע מה הוא ויביאה אל ביתו ויעש ממנו. תבשיל דייסא ויאפה ממנו לחם ויאכלו וישבעו ויודע הדבר וילכו שם לאלפים ולרבבות לקחת מן העפר לטרף ומזון בני ביתם וסיים שם ואמר בעל הספר גם אני ראיתי זאת העפר ולקחתי ממנו להיות לי למשמרתי: ובלשון טורקי קורין אותו קודריט אייל באסי. נראה דמותר לאוכלה בפסח כפי מה שהעיד הרב אבע\"ז בפ' בשלח שעוד היום יורדת מן השמים ברדת הטל בערי עראביסטאן ואינו עשוי בידי אדם והוא כמו שרף הנוטף מהאילנות ואין בו שייך חשש חימוץ כלל:" + ], + [ + "טעם. שחמץ אוסר תערובתו במשהו. משום דחמץ הוי דבר שיל\"מ ועוד דחמץ לא בדילי אינשי מיני' כולי שתא לפיכך החמירו עליו במשהו. עי' ב\"י סי' תמ\"ז:", + "קונטרס אחרון
החמירו עליו במשהו.*ואסרו במשהו אפי' בהנאה גם כל הכלים שנתבשל בהם תערובת משהו חמץ אסרו אבל א\"צ הגעלה ושבירה רק מותר להצניעם ולהשתמש בהם לאחר הפסח. דרך פקודיך: בספר דברי שאול חולין דף ל\"ז תירץ מה שהקשה בת הגאון מוהר\"ר יוקל ז\"ל על מה שאמז\"ל השתא בהמתן של צדיקים אין הקב\"ה מביא תקלה על ידן צדיקים עצמם לא כ\"ש וכתבו התוס' בכמה מקומות דעיקר היא במאכל איסור דאם כן האיך כתב האריז\"ל דמי שנזהר ממשהו חמץ מובטח שלא יבא חטא לידו והא אין הקב\"ה מביא תקלה ובלי ספק הצדיקים לא אכלו משהו חמץ והרי כתיב כי אדם אין צדיק בארץ כו'. ותירץ דבאמת משהו חמץ אין בו בעצם איסור רק משום דלא מבדל מיניה גזרו אף במשהו או משום דהוי דבר שיש לו מתירין ולכל הטעמים בעצם המאכל אין בו איסור דבטל בשישים רק דגזרו ע\"ז ובכה\"ג לא שייך דאין הקב\"ה מביא תקלה דזה דוקא במאכל איסור. ועוד דבחמץ אין איסור בעצמותו רק דהזמן גורם האיסור:
ובספר אגרא דפרקא אות נ\"ד פי' בשם ספר ע\"מ ח\"א פי\"ג כי אדם אין צדיק בארץ אשר יעשה טוב ולא יחטא. אש\"ר יעש\"ה טו\"ב מיותר אך הפי' הוא שאפי' במעשה המצות שלנו יש בהם כמה וכמה חסרונות. וז\"ש שאין צדיק אשר יעשה מעשה הטוב בלא חטא וחסרון ע\"כ. וכתב וכך קבלנו מתלמידי דודי זקני הרב הקדוש מוהר\"ר אלימלך זציק\"ל שאמר שע\"כ במעשה של הנברא מוכרח להיות חסרון כי רק הבורא הוא השלם וכשמעיין האדם בעבודה ותורה ומצות שעושה ואינו מוצא בה חסרון בודאי הוא שכל אותה המעשה לא טוב הוא עכ\"ל:" + ], + [ + "עוד טעם שחמץ אסור במשהו. משום דאז ולא יכלו להתמהמה אף משהו דכבר היו במ\"ט שערי טומאה.*ראוי לאדם למעט באכילת מצה אף שהוא שמירה משעת קצירה כי אינך יודע איזה מהן יכשר ממשהו חמץ בשעת אפיה ותפק לרעב נפשך בשאר מאכלים ובמיני לפתן. גם נהגו יראים ושלמים שאין אוכלים מצה שבא עליה מים אחר אפייתה. יוש\"ה שער ט': ישמח משה פ' בא: ", + "קונטרס אחרון
מים אחר אפייתה. יש אנשי מעשה שמחמירין על עצמם ואין אוכלים שום מצה שרוי' או מבושלת במים שחוששין שמא נשאר בה מעט קמח שלא נילוש ויתחמץ עכשיו ע\"י השרוי' או הבישול. ולא מהני בזה מה שנקלה באור דהמצה מפסקת בין האור ובין הקמח. עי' שערי תשובה סי' ת\"ס סק\"י שהאריך בזה:
וכן הוא בש\"ע הרב ח\"ג שו\"ת סי' ו'. ובספר אשל אברהם מהד\"ת סי' תס\"ג מלמד זכות על הנוהגים לבשל קמח ממצה טחונה במים וכן חתיכות מצות גם העבות וסיים דגם המחמירים ע\"ע ואינם אוכלים שום מצה מפוררת או מבושלת או מטוגנת כלל ואוכלים מצה שרוי' במרק באחרון של פסח וכן אוכלים מה שקורין קניידליך כי בדרבנן יו\"ט שני לכ\"ע אין מדחס\"י להחמיר בחששות רחוקות:
עוד כתב פירורי מצה בתבשיל לנזהרים עכ\"פ מהדק העולה באפי' אין חשש קמח. ובצונן אין חשש בפירור ע\"ש:" + ], + [ + "טעם שהש\"ץ מתחיל האל בתעצומות בכל השלש רגלים. מפני שהם זכר ליציאת מצרים המורים על תעצומות עוזו ויכולתו הגדולה. לבוש סי' תפ\"ח סעי' א':" + ], + [ + "טעם. שאין אומרים י\"ג מדות ורבש\"ע בשעת הוצאת ס\"ת כשחל יו\"ט בשבת משום שיש בו איסור תחנה בשבת משא\"כ בי\"ט דלא קפדו כולי האי. עי' מ\"א סי' קכ\"ח סק\"ע וע\"ל סעי' תשנ\"ט:" + ], + [ + "טעם. שמכריזין בשמיני עצרת קודם מוסף משיב הרוח ומוריד הגשם ואין מכריזין בתפלת מוסף ביום הראשון של פסח שלא לומר משיב הרוח. מפני שנראה כאלו ממאנים בגשמים. אבל במקומות שאומרים מוריד הטל בימות החמה מבריז השמש בי\"ט ראשון של פסח מוריד הטל.*ובספר מנחם ציון להרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מרימנוב זצוק\"ל כתב דבפסח אין מכריזין לפסוק ולהתחיל מוריד הטל. וכתב טעם לדבריו על מה שאין צריכין להכריז ע\"ש: ואז פוסקין גם הציבור בתפלת מוסף להזכיר גשם. לבוש סי' קי\"ד סעי' ג' ועי' לעיל סעי' שי\"ח וסעי' שס\"ד וע\"ל סעי' פ\"ו בהשמטות:" + ], + [ + "טעם. שהש\"ץ לובש את הקיטי\"ל בתפלת טל ביום א' דפסח ובתפלת גשם בשמיני עצרת ובר\"ה ובהו\"ר. לשבר את לבו ולעוררו על הכוונה שבהם מתפללין על חיי בני ומזוני:" + ], + [ + "טעם. שקורין ברכת הגשם והטל כי כן הוא הדרך כשאדם נוסע לדרך מתיירא לנפשו פן יבוא לידי אנשים רשעים שלא יכירו ערכו ובהתל באנוש יהתלו בו אזי הולך אצל איש צדיק קודם נסיעתו שיברך אותו שהשי\"ת יצליח דרכו אשר הוא הולך לבל יתעללו בו אנשים רשעים כן הוא הדבר הגשם והטל הולך לכל העולם ולכל האומות. והנה רוצים לבל יבגדו על ידם הרשעים אוה\"ע ע\"כ הולכים בתחילה אל ישראל עם קרובו שיברכו אותם שיזדמן טובתם רק לישראל הקדושים. אגרא דכלה פ' לך בשם הרב הצדיק הקדוש מהרמ\"מ מרימנאב זצוק\"ל:" + ], + [ + "טעם. שמתחילין לומר משיב הרוח ומוריד הגשם בתפלת מוסף של יום שמיני של חג הסוכות ומוריד הטל מתחילין לומר בתפלת מוסף של יו\"ט הראשון של פסח. מפני שהטל סי' יפה לעולם ויצאו כל המועדים בטל. והא דאין אומרים אותו בליל א' של פסח. דלית כל עמא תמן שהן טרודין במלאכתן או בעסקי מצה ומרור ונמצא אחד מזכיר ואחד שאינו מזכיר ויהי' שני אגודות.", + "וטעם. שא\"א מוריד הטל בשחרית כיון דאתי למטעי' לשנה הבאה שיהי' סבור שהזכירו מערב לכך מתחילין לומר מוריד הטל בתפלת מוסף של יו\"ט הראשון של פסח. אבודרהם:" + ], + [ + "עוד טעם. שמתחילין לומר משיב הרוח ומוריד הגשם בתפלת מוסף של יום שמיני של חג הסוכות ומוריד הטל מתחילין לומר בתפלת מוסף של יו\"ט ראשין של פסח. כי אז אוצרות של טללים נפתחים כדמוכח בפרקי ר\"א פ' ל\"ב דאמר התם הגיע ליל יו\"ט הראשון של פסח קרא יצחק לבנו עשו הגדול ואמר לו בני הלילה הזה אוצרות טללים נפתחות כו' עשה לי מטעמים כדי שאברכך. ואומרים גשם בשמיני עצרת דחג דאז נדונין על המים לכן מתפללין עליו. מטה משה אות תתקע\"א ועי' ליקוטים סעי' ק\"י:" + ], + [ + "טעם. שהש\"צ אומר אלקינו ואלקי אבותינו עד כהנים בלחש לפי שר\"ת כתב דשהכהנים נושאין כפיהם אין הש\"צ אומר או\"א ברכינו בברכה וכו' אלא מיד כשיסיים מודים קורא החזן כהנים ור\"י כתב דגם כשהכהנים נושאין כפיהם נכון לומר וכדי שלא לשנות המנהג יש להש\"צ לומר או\"א עד שמגיע לכהנים בלחש ואומר בקול רם כהנים ומסיים עם קדושיך כאמור בלחש. הגהות מימון פי\"ד מהלכות תפלה. ועי' טור סי' קכ\"ח וב\"י שם:" + ], + [ + "טעם. שאין נושאין כפיהם אלא ביו\"ט. לפי שהרגלים הם ימי דין כמ\"ש רז\"ל (ר\"ה דף ט\"ו) בארבעה פרקים העולם נידון וכו' ואז הוא עת מסי' פתקין כל אחד בדידיה. וידוע דקודם מסי' הפתקין יתכן לחזור ולהפכו לטוב. ולכך הכהנים נושאים כפיהם ויהפוך ד' הקללה לברכה.*ולשון חז\"ל לעלות לדוכן וכן הוא לשונות כל הפוסקים ז\"ל וכן הוא לשון הבריות. על שם הדוכן. והוא עליה מסוימת שם שיש בה זכרון מהמעלות שהי' בבית המקדש תובב\"א לכהנים ולוים וכתיב בתורה הק' בהעלותך. על שם מעלה שהי' לפני המנורה שהי' הכהן עומד עליה. ונכון שתהי' גבוה ג' טפחים ובדיעבד ובפרט במקובצים עשרה באיזה בית דירה שאין שם שום מדריגה לעלות רק עומדים על הקרקע פשיטא שאין קפידא בזה. אך לכתחלה מצוה מן המובחר לעלות על מדריגה וכשיש כהנים הרבה נראה כל שקצתם עולים על מדריגה די. וכן ב' או אולי גם א' די בו לעלות גם למדת חסידות. אשל אברהם סי' קכ\"ח: ישמח משה פ' נשא:", + "קונטרס אחרון
הכהן עומד עליה. ובספר זכרון כתב מה שאנחנו קורין דוכן יש אומרים שם איצטבא שהוא לשון בימה לפי שהכהנים עומדים במקום גבוה. וי\"א שהוא על פי תרגום על פסוק שאו ידיכם קודש. טולי ידיכון כהניא על דוכן קודשא:" + ], + [ + "טעם. המנהג רוב המקומות עב\"י למנוע דוכן ביו\"ט וי\"כ שחל בשבת. משום נטילה שקודם ברכה שהוא מפורש בש\"ס ובזוה\"ק והיא חיוב יותר מטבילה ושייך בה שמא יעבור ד\"א ברשות הרבים המים וכלי לנטילה וכדאשכחן שעי\"ז מנעו חז\"ל לשופר ולולב בש\"ק אם דהם הכרחיים. ברכות דוד להרב הצדיק הקדוש אבד\"ק בוטשאטש זצוק\"ל פ' לך." + ], + [ + "טעם. שנכתבה שמחה בחג שבועות ובחג הסוכות ולא בפסח. לפי שבו טבעו מצרים בים ולפיכך נכתבו ב' שמחות בסוכות א' לעצמו וא' לחג המצות תניא רבתי סי' נ\"ז בשם אגדה:" + ], + [ + "טעם. שצוה הקב\"ה לספור את העומר. מפני שהעולם בצער מפסח עד שבועות על התבואות ועל האילנות כדאיתא פ\"ק דראש השנה תניא אמר ר\"י מפני מה אמרה תורה הביאו עומר בפסח כדי שתתברך לכם תבואה שבשדות. ומפני מה אמרה תורה הביאו שתי הלחם בעצרת כדי שיתברכו לכם פירות אילן. ומפני מה אמרה תורה נסכו לפני מים בחג כדי שיתברכו לכם גשמי שנה כו' ולפיכך צוה הקב\"ה לספור ימים אלו כדי שנזכור צער העולם ולשוב לו בלב שלם ולהתחנן לפניו לרחם עלינו ועל הבריות ועל הארץ שיהי' התבואות. כתקנה שהם סבת חיינו שאם אין קמח אין תורה. אבודרהם:" + ], + [ + "עוד טעם. מפני שכל אחד מישראל הי' עסוק בקציר שלו והיו מפוזרים כל א' בגרנו וצוה למנות כדי שלא ישכחו זמן עלייתם לרגל.*ואם שכח לברך ולספור באחד מן הימים לא יספור משם ואילך בברכה. דספירת שבעה שבועות תמימות בעינן והאי ליכא דהא חסר חד יומא וסופר שאר הימים בלא ברכה. אבל אם נזכר ביום מחרתו יספור ביום בלא ברכה ומשם ואילך כל הימים בברכה דאקרי שפיר תמימות הואיל ולא דילג לספור אחד מן הימים לגמרי. לבוש סי' תפ\"ט סעי' ח':
ובספר התניא סי' נ' כתב וז\"ל מצאתי לגאונים ז\"ל מאן דאשתלי ולא בריך על ספירת העומר לילה הראשון מברך בליל שני ואומר דאיתמל הוה חד בעומרא ויומא דין תרין בעומרא ואי משום תמימות בשבועי הוא דאיתמר דאמרינן מצוה לממני יומא ומצוה לממני שבועי. ועוד כיון דקא מני שני ושלישי לא נפיק מכלל תמימות ע\"ש:
וה\"ר דוד אבודרהם כתב וז\"ל וכתב בה\"ג שאם הפסיק יום א' ולא ספר שוב אינו סופר משום דבעינן תמימות. ואינו נראה לר\"י דכל לילה ולילה מצוה בפני עצמה היא. וכן כתב הרא\"ש אם לא ספר בלילה לא יספור ביום בברכה אבל בלא ברכה הרשות בידו. ואם שכח ולא מנה לא בלילה ולא ביום ימנה בלילה של אחריו ויאמר היום כך ואתמול כך בברכ' אחת כי ספירת ימים אין מעכבות זו את זו ע\"ש: שם:", + "קונטרס אחרון
בלא ברכה. ובספר ברכי יוסף סי' תפ\"ט אות י\"ט כתב בשם הרב מקראי קודש דאם שכח לספור יכול לעבור לפני התיבה ולברך ולספור להוציא אחרים ע\"ש. ועי' חק יוסף שם ס\"ק י\"ז שגם דעתו כן הוא. ועי' שערי תשובה שם סק\"כ. ועי' פר\"ח שם סעי' ח':
ובספר ארחות חיים שם אות ח' כ' בשם ס' מאורי אור על מש\"כ באו\"ח שם סעי' א' דביום הראשון אומר היום יום אחד. דמסתברא שאם אמר יום ראשון יום שני וכו' שיוצא. ואדרבה ניחא לשון ראשון בהתחלת היום. דיום א' משמע למחר. כמו ויהי ערב ויהי בוקר יום אחד. ונראה דנקטי ימי הבריאה שנזכר יום אחד ומיוסד על התורה מזוקק שבעתים מ\"ט שערי בינה. וכמו מ\"ט ימי הספירה וסגי ברמז חד עכ\"ל:
אם טעה הש\"צ בספירה והזכירו אחר לומר כהוגן אם האחר לא אמר היום כך וכך. רק כך וכך יכול לספור בברכה אבל אם אמר היום כך וכך חוזר לספור בלא ברכה. מ\"א סי' תפ\"ט סק\"ט: " + ], + [ + "טעם. שאין מברכין זמן אספירה. לפי דליכא שמחה והנאה בדבר. חק יעקב סי' תפ\"ט ס\"ק ז'. ועי' כל בו. וע\"ל סעי' תר\"ב:" + ], + [ + "עוד טעם. שאין מברכין זמן אספירה משום דשמא ישכח יום א' ונמצא ברכה לבטלה. מט\"מ סי' תרס\"ט בשם מהר\"ם מ\"ץ:" + ], + [ + "עוד טעם. כי אין התשוקה על הימים הנספרים רק על היום שאחר ימי הספירה אז מברכין שהחיינו וקימנו והגיענו לזה\"ז כי כל ימי הספירה היינו סופרים ומצפים ליום הנכבד והנחשק ההוא. בני יששכר בשם הרב הצדיק הקדוש מוהר\"ר פנחם מקארעץ זצוק\"ל:" + ], + [ + "עוד טעם. משום דכל מצוה שהוא הכנה למצוה אחרת תקנו שיברך שהחיינו על העקרית הלכך ספירת העומר היא הכנה לעצרת ומברך על השבועות ועולה לכאן ולכאן מאחר שנגמרה המצוה היא סוף ותשלים הספירה. פחד יצחק אות ע' בשם הרדב\"ז.", + "עוד טעם. לפי שמצוה זו היא זכר לחורבן ויש בה עגמת נפש. שם בשם הרשב\"א." + ], + [ + "טעם. שיש נוהגין לספור ספירת העומר בליל שני של פסח אחר הסדר דאם יספור קודם הסדר א\"כ עושיהו חול והאיך יסדור אח\"כ הסדר. והוי תרתי דסתרי אהדדי. שערי בינה:" + ], + [ + "טעם. שאין אנו סופרים ב' ספירות מספק כמו שאנו עושים ב' יו\"ט מספק. מפני שאין להחמיר כ\"כ כיון שאינו אלא זכר למקדש. ועוד שאם נמנה יום אחד יותר יגיע יום מ\"ט ביו\"ט של עצרת ואתי לזלזולי בי'. אבודרהם. (ונ\"ל עוד טעם שאם נמנה יום אחד שני פעמים יצטרך למנות ביום השלישי היום יום שני ושמא יום הראשון הי' העיקר נמצא שצריך לברך ולמנות ביום השלישי היום יום שלישי לעומר וכן כל הימים). ועי' כל בו דעכשיו בזמן הזה אחרי שאין הספירה אלא זכר למקדש אין להקפיד שיהא ודאי לילה ע\"ש:" + ], + [ + "טעם. שבליל שבת וליל יו\"ט מברכין וסופרים ספירת העומר אחר קידוש בבית הכנסת. משום דמקדמי' שבת כל מאי דאפשר. אבל בביתו יספור קודם קידוש. דהא אסור לאכול קודם ספירה. מ\"א סי' תפ\"ט ס\"ק י\"ד ובמוצ\"ש ויו\"ט סופרים קודם הבדלה אחר קדיש תתקבל קודם ויתן לך. משום דאפוקי יומא מאחרין ליה כמו דאפשר. מ\"א שם ס\"ק ט\"ו ועי' פ\"מ שם:", + "קונטרס אחרון
אחר קידוש בביהכ\"נ. ואם חל יום אחרון של פסח ביום א' שאז מקדשין ומבדילין בפעם אחת יש לספור קודם קידוש. תרומת הדשן. ופעם אחת הקדימו לב\"ה ואחר תפלת ערבית ברכו על הספירה ולא בירך רבינו יהודא עמהם והראב\"ן הי' סופר בע\"ש כשמקדימין לב\"ה מבעוד יום אבל לא בשאר הימים. הגהות מנהגים:" + ], + [ + "טעם. שאומרים יהי רצון אחר הספירה. משום שעכשיו ספירה מדרבנן הואיל ואין בהמ\"ק קיים ע\"כ אנו אומרים יה\"ר שיבנה בהמ\"ק ואז יהי' מן התורה ונקיים מצותיו. מטה משה אות תרס\"ז. כתב בשל\"ה שיש לעשות ביום שני בסעודה איזה דבר זכר לסעודת אסתר שביום ההוא נתלה המן:", + "קונטרס אחרון
ויקיים מצותיו. וטעם. שהנהיגו קדמונינו לומר בכל לילה אחרי הספירה המזמור אלהי\"ם יחננ\"ו כו'. כי יש בזה המזמור ז' פסוקים כנגד הז' שבועות. ומ\"ט תיבות כנגד הימים. באר מרים:" + ], + [ + "טעם. שאומרים הלל בדילוג בחה\"מ של פסח. מפני שבז' של פסח נטבעו המצריים אמר הקב\"ה מעשי ידי טובעים בים ואתם אומרים שירה.*ובשם הרב הצדיק הקדוש רבי ר' שמעלקי מניקלשפורג זצוק\"ל על מה שאמרז\"ל (סנהדרין ל\"ט) בשעת קריעת ים סוף בקשו מלאכי השרת לומר שירה לפני הקב\"ה אמר להן הקב\"ה מעשה ידי טובעין בים ואתם אומרים שירה לפני. דהנה כתב בחיל סנחרב שהקב\"ה פתח אזניהם ושמעו השירה של חיות הקודש ופרחו נשמתן. והנה גם כאן בקי\"ס בקשו מלאכי השרת לומר שירה שישמעו המצרים את השיר' ותפרח נשמתן. אמר הקב\"ה מעשה ידי טבעו בים. היינו התינוקות שהושלכו ליאור. ואתם אומרים שירה. הלא צריך להיות מדה כנגד מדה לכן מוכרחין שיטבעו בים:
ובספר נחלת יעקב מהרב הצדיק הקדוש מליסא זצ\"ל פי' הפסוק וברוח אפיך וגו' נצבו כמו נד נוזלים וגו' כלומר שכל המימות שבעולם שהולכין אל הים לא היו יכולין לילך מחמת שהוגבהו מי הים ונערמו ונעשו כמו ערמה וממילא לא היו יכולין מימי הנהרות ליפול אל הים ולכך נצבו כמו נד כל הנהרות שבכל העולם ועי\"ז נתקדש שמו בכל העולם:
ובספר אמרי שפר פי' הפסוק ויאמר אלקים יקוו המים וגו'. הנה אומרו ותראה היבשה מיותר דמילתא דפשיטא דאם יסתלקו המים משם יהי' נראה היבשה. אך הכוונה דהנה אמרו חז\"ל וישב הים לאיתנו לתנאי הראשון שתנאי התנה הקב\"ה עם הים להיות נקרע לפני בני ישראל. והיכן מצינו תנאי זה מרומז. אבל בפסוק זה הוא מרומז וזה שאמר הקב\"ה להמים שאני מצווה שיקוו המים אל מקום אחד ואעפ\"כ אף שיהי' במקום אחד מ\"מ אני מתנה תנאי ?ותראה היבשה בשום זמן שנצטרך יהי' נראה היבשה במקום הים וכן הוא אומר ובנ\"י הלכו ביבש' בתוך הים: וכיון שבז' אין גומרין אותו ע\"כ גם בחה\"מ אין גומרין אותו שלא יהא עדיף מיו\"ט האחרון. ט\"ז סי' ת\"צ ס\"ק ג':", + "קונטרס אחרון
ע\"כ גם בחוה\"מ אין גומרין אותו. ובשם הגאון הקדוש מוהר\"ר שמשון מאוסטרפאלי זצוק\"ל וז\"ל רבים וכן שלימים שאלו את פי והם תושבי ק\"ק לובלין ע\"פ כתב מ\"ש במדרש הנעלם על פסוק שנים שנים באו אל נח אל התיבה. אילין אינון יומין דמשלימין בהון הלל הגדול ע\"כ המדרש. והמדרש הזה נעלם מאוד. וכתבתי לע\"ד החלושה והקלושה הלא כבר נתנו סי' להשלמת הלל שסימנו בבט\"ח ר\"ל ב' ימים של פסח. ב' ימים של שבועות. ט' ימים של סוכות. ח' ימים של חנוכה. ואמרי' בעלמא כל אלין רמזה לנו הקב\"ה באורייתא והיכן רמיזא. ונראה שכאן הוא רמוז שני\"ם שני\"ם בא\"ו א\"ל נ\"ח. ור\"ל שני\"ם שני\"ם דכפל קרא רומז לב' ימים דפסח ולב' ימים דשבועות בא\"ו מספרו ט' רומז לט' ימי הסוכות א\"ל נ\"ח מספרו ממש חנוכה באלו הימים משלימין הלל. וע\"ל בהשמטה לסעי' שמ\"א בד\"ה ונוהגין:" + ], + [ + "טעם דבין בשבת חה\"מ פסח ובין בשבת חה\"מ סוכות קורין ראה. לפי שיש בפ' פסל מצות שבת ורגלים וח\"ה דכתיב בה את חג המצות תשמור ומקרא זה ילפינן איסור מלאכה בחה\"מ במס' חגיגה אלא לפי שבשבת צריכים לקרות ז' גברי לכן מתחילים מראה אתה. מחצית השקל שם: " + ], + [ + "טעם. שבחוה\"מ פסח בשבת בהפטרה מסיימין מקדש השבת בלבד ואין מזכירין פסח לא באמצע ולא בחתימה. משום דאלמלא שבת אין הפטרה בחה\"מ. ט\"ז שם ס\"ק ה'. אבל בשבת בחה\"מ של סוכות מסיים והזמנים. משום דחלוקים במוספין חמיר טפי. מ\"א שם ס\"ק ח':" + ], + [ + "עוד טעם. לפי שבשבת חה\"מ דסוכות מוציאין ב' ס\"ת מה שאין עושין כן כל שאר ימי חה\"מ דסוכות דאין מוציאין רק אחת. ובפסח אינו מוציאין בשבת של ח\"ה יותר משאר ימים דמוציאין כל יום ב' ס\"ת. מטה משה אות תרע\"ז ומפטירין בחה\"מ של פסח היתה עלי. כי תחיית המתים עתידה להיות בניסן ונצחון גוג ומגוג בתשרי ע\"כ מפטירין בניסן העצמות היבשות ובתשרי ביום בוא גוג. טור שם:" + ], + [ + "טעם. שנוהגים לומר שיר השירים בשבת של חה\"מ. מפני שמפורש בו ענין יציאת מצרים. ובסוכות קהלת. מפני שהם ימי שמחה וכתיב בקהלת ולשמחה מה זו עושה. ובשבועות רות. דאיתא בילקוט רות רמז תתקצ\"ו מה ענין רות אצל עצרת שנקראת בזמן מתן תורה ללמדך שלא נתנה תורה אלא ע\"י יסורין ועוני כו'. מ\"א סי' ת\"צ ס\"ק ח'. ונוהגין לומר ביום ב' דשבועות כי עיקר נתינת התורה בז' הי'. עי' מ\"א ר\"ס תצ\"ד ופ\"מ סי' ת\"צ סק\"ח:", + "קונטרס אחרון
שיר השירים בשבת של חוה\"מ.*בספר מעשה רב להגר\"א אות קע\"ד כתב שהי' מקפיד על הנוהג בחוה\"מ מנהג חול כמו האומרים במוצאי יו\"ט לחוה\"מ (גוט וואך) ע\"כ. ושמעתי אומרים מועד טוב. ואם חל אחרון של פסח בשבת אז אומר בו שיר השירים. וכן אם חל שמיני של סוכות בשבת אז אומר בו קהלת. הגהות מנהגים:", + "ביום ג' שהוא א' של חוה\"מ קורין קדש. וביום ב' של חוה\"מ קורין אם כסף תלוה. ביום ג' של חוה\"מ קורין פסל לך. ביום ד' של חוה\"מ קורין במדבר סיני שבפ' בהעלותך. ושבת של חוה\"מ לעולם קורין פ' פסל לך אפי' הוא יום א' של חוה\"מ ואפי' בחוה\"מ של סוכות. לפי שבפ' זו יש בה ג\"כ מענין שבת וגם מענין חוה\"מ שנא' שם את חג המצות תשמור שבעת ימים מכאן למדו חכמים לאסור בעשיית מלאכה בחוה\"מ. אלא שבשבת מתחילין מן ראה אתה כדי שיוכלו לקרות ז' קרואים. כ\"א כשחל פסח ביום ה' שאז קורין בשבת שהוא יום א' של חוה\"מ פ' ראה אתה שהיא פסל. קורין ביום ב'. ג'. ד'. קדש. בכספא. במדברא.
ואם טעה והחליף פ' יום א' מהם בפרשת יום חבירו יצא כמו שנתבאר בסי' ס\"ד לענין סדר פרשיות של ק\"ש. ש\"ע הרב סי' ת\"צ סעי' ח' ט':
ועי' פ\"מ שם סק\"ג דכתב וז\"ל עפר\"ח בשם הריק\"ש ז\"ל אם טעה ושינה הסדר קורין ביום שלאחריו פ' שדילג כמו שמע והי' בסי' ס\"ד והיינו בד' ימי חוה\"מ. ומשמע הא ביו\"ט אם טעה וקרא בא' שור או כו' קורא בשני ג\"כ שור כו' וא\"י למה:
ובספר ארחות חיים שם אות ו' כ' בשם ספר יפה ללב בעובדא שקרה בביהמ\"ד בשנה שחל פסח ביום ה' שקראו ביום א' של חוה\"מ שחל להיות בשבת פסל. וביום א' מהשבוע שהוא יום ב' של חוה\"מ קראו בכספא במקום קדש כסדר שאר שנים שחל פסח בשאר הימים חוץ מיום ה'. וגם ביום של אחריו יום ג' מחוה\"מ עמדו בטעותם וחזרו וקראו פסל כשאר שנים שקורין פסל ביום ג' דחוה\"מ והשאלה אם קורין ביום הששי של חג שהוא יום ד' דחוה\"מ קדש שלא קראו כלל עם במדברא שהוא מסדר היום. והעלה שם שיקראו במדברא לבד. ופ' קדש אין לה חשלומין. וסיים דטוב ונכון שאחר גמר הקריאה בס\"ת בסדר חובת היום שהוא במדברא וגללו את הס\"ת יקראו פ' קדש בחומש שלא לאבד קריאתו מכל וכל מיחידי הקהל ההוא:", + "כי עיקר נתינת התורה בז' הי'. בספר קדושת לוי תירוץ על מה שהק' המ\"א סי' תצ\"ד דהאיך אנו אומרים בשבועות זמן מתן תורתינו הרי קיי\"ל דבשבעה בסיון נתנה התורה. משום דעיקר היה ההכנה והקולות וברקים דהי' ביום ששי בסיון וזה נקרא אצלינו מתן תורה:" + ], + [ + "עוד טעם. שנהגו לקרות בחג המצות שיר השירים. מפני שהוא מדבר מגאולת מצרים שהוא תחלת שעבודן של ישראל וגאולתן ראשונה שנאמר לסוסתי ברכבי פרעה. וגם בחג השבועות נהגו לקרות רות. מפני שכתוב בו בתחלת קציר שעורים והוא זמן הקציר. ועוד טעם אחר. לפי שאבותינו לא קבלו את התורה ולא נכנסו לברית אלא במילה וטבילה והרצאת דמים כדאיתא בפ' החולץ. ורות גם הוא נתגיירה כדאיתא בפ' החולץ. וגם בשמיני חג עצרת נהגו לקרות קהלת. מפני שכתוב בו תן חלק לשבעה וגם לשמונה. אלו שבעת ימי החג ושמיני חג עצרת ר\"ל לפי שהוא חג האסיף להזהיר על תרומות ומעשרות ונדרים שלא לעבור עליהם בבל תאחר בשלש רגלים. ועוד טעם אחר. כי שלמ\"ה בחג אמרו בהקהל כמו שכתוב במועד שנת השמטה ובחג הסוכות בבא כל ישראל לראות וגו' הקהל את העם האנשים והנשים הטף. וגו' וכתיב ויקהלו אל המלך שלמה בירח האיתנים בחג וגו' ואז אמרו בהקהל להוכיח את ישראל ע\"כ יתכן לאמרו בחג. אבודרהם. ועי' לקמן סעי' תרי\"ט ועי' ליקוטים סעי' ק\"ח:" + ], + [ + "טעם. דאם חל יו\"ט בשבת אין חותמים אחר מגן אבות בהזמנים. משום שהרי אם אין שבת אין אומרים מגן אבות ביו\"ט וא\"כ למה יזכור של יו\"ט בברכה זו שאינה באה בשביל יו\"ט. מס' שבת דף כ\"ד ע\"ב:" + ], + [ + "טעם. שמזכירין נשמות באחרון של ימים טובים. לפי שאחת מעשרה ניסים שהיו במקדש הוא שכל ישראל היו נכנסים לבית המדרש ג\"פ בשנה בחג המצות. ובחנ השבועות. ובחג הסוכות. והיו עומדים צפופים ומשתחוים רווחים וזה הי' נגד טבע והענין הוא כך כי כל רגל ורגל היו באים נשמת אברהם יצחק ויעקב לבהמ\"ק של מעלה עם כל נשמת הצדיקים והמקדש של מטה הי' מסתלק והי' הבהמ\"ק של מעלה יורדת למטה*בספר זרע קודש להרב הצדיק הקדוש מראפטשיץ זצוק\"ל (תצא) כתב על משארז\"ל שלעתיד יהי' יורד משמים ביהמ\"ק בנין בנוי בשלימות. להבין למה זה ירד בנוי ולא ישלח מלאכים לעוה\"ז לבנות כאן. רק הדבר שכביכול ית' בונה ירושלים בבחי' הזאת בהסתר מאד משום מלאך ושרף רק עין לא ראתה אלקים זולתיך. וביהמ\"ק שלעתיד יהי' בלי שיעור וערך ומכל שורה ושורה של הבנין ומכל לבינה ולבינה יתנוצץ ויאיר אור המצוה שנבנה עי\"ז ויתנוצץ ויאיר בכ\"א אותיות אנכי ה' אלהיך: ומקדש של מעלה הוא רוחני ולכן הי' יכול לקבל כל כלל ישראל ולכן עכשיו שחרב הבית בעינינו צריכין אנו להזכיר נשמות אבותינו הקדושים בכל רגל ורגל כדי שיהיה זכותם עומדת לנו ולזרעינו לעד אמן. קב הישר פ' פ\"ו בשם מהר\"י ז\"ל. וכשמזכיר נשמות לא יאמר בעבור שאני נודר צדקה בעד הזכרת נשמתם (רק יאמר בעבור שאתן כו') שמא ח\"ו יעכב בתשלומי הנדר שנדר ואז יהפך אליו אותו הנשמה שנדר צדקה בעבורו למקטרג. שם:", + "קונטרס אחרון
ובחג הסוכות. כתב לו ידי\"נ הרב הה\"ג בנש\"ק מו\"ה צבי יחזקאל מיכלזאהן שליט\"א אבד\"ק פלונסק בשם אדמו\"ר הגה\"ק בעל שפת אמת זצ\"ל. טעם. שלא נתחייבו ישראל לעלות לרגל ביו\"ט דר\"ה. עפ\"י מה שאמז\"ל (ר\"ה כ\"ו ע\"א) בשופר כיון דלזכרון הוא כבפנים דמי. א\"כ בכל מקום שהיו בנ\"י שרויין ע\"י מצות שופר היו כבפנים ולא הוצרכו לעלות לרגל להיות בפנים. כיון דגם בחוץ הוי כבפנים כיון דלזכרון הוא:", + "והמקדש של מטה הי' מסתלק. בספר דברי יחזקאל פי' מה שאומרים בסליחות העיר הקודש והמחוזות הי' לחרפה ולביזות וכל מחמדי' טבועות וגנוזות כו' עפ\"י מ\"ש מוח\"ז הגאון הקדוש מאוהל זלה\"ה ע\"פ (תהלים ע\"ד) שלחו באש מקדשיך ולארץ חללו משכן שמך. דבהמ\"ק נשתלח באש לשמים ורק לארץ. למראה עיני הבשר חללו משכן שמך. שהי' נראה לעינים ששרפו אותו. וזה פי' העיר הקודש והמחוזות הי' לחרפה ולביזות לעיני בשר. ובאמת וכל מחמדיה טבועות וגנוזות שנגנז הכל.*בספר ילקוט ראובני (תרומה) כתב בשם מדרש דהארזים של שלמה הי' בבהמ\"ק עושים פירות מהם היתה פרנסה לפרחי כהונה עד שעמד מנשה והכניס צלם בהיכל ויבשי הפירות. ואין לנו שיור רק התורה הזאת. היינו דבמה נוכל לזכות שיחזיר לנו הקב\"ה הכל. הוא ע\"י התורה כשנקיים התורה יחזירם לנו הבורא ית\"ש:
ובספר ייטב לב (אמור) כתב בשם עשרה מאמרות להרמ\"ע ז\"ל דאם למטה נחרב. שלמעלה קיים. ובו מיכאל עומד ומקריב קרבנות ונפשות*במדרש הנעלם (נח) כ' על מה שכתכ שם דאם הנשמה זכתה לעלות יותר אזי נכנסת בפתח השלישי כו' ומשבחת להקב\"ה בבית המקדש של מעלה ומיכאל שר הגדול שהוא כהן לאל עליון מקריב הנשמה זו לקרבן אמר ר' חייא הקרבה זו איני באה כשאר התרבות. אלא כאדם המקריב דורון לפני המלך: . ופנחס מזרע אהרן הוא אליהו עודנו מקריב תמידין כסדרן בכל יום ע\"ש:
ומקובלני ממוזלה\"ה בעל המחבר ספר ישמח משה ותשובת השיב משה כי פעם אחת אחר שסיים תפלת י\"ח עלה בלבו להתפלל לראות הדבר הנ\"ל האמור בעשרה מאמרות. ועם לבבו אמר אולי קיימא לי שעתא ואזכה לראותו. ותיכף התפלל על זה ומילא ה' שאלתו וראה עין בעין את אליהו מלובש בבגדי כהונה עומד ומקריב התמיד כסדרו. ודבריו הללו נודעו לרבים עכ\"ל:
כתב הפרמ\"ג סי' תקס\"א סק\"א שמעתי מאדוני אבי הרב ז\"ל שאמר כמדומה בשם החסיד ר' גרשון קוטבר ז\"ל שבא לירושלים וראה בשלותה עמים יושבים בה ובכה ואמר שזה שאומרים בראותו כל עיר (ירושלים של מטה) על תלה בנויה ועיר ה' מושפלת ירושלים של מעלה כו'. שם ניכר החורבן ודוממים כו':
ובספר ייטב לב (במדבר) כתב בשם מדרש דלעתיד יהיה ביהמ\"ק גדול כירושלים בעוה\"ז. והטעם. מפני שיחובר למקדש בהכ\"נ ובהמ\"ד שבחו\"ל:", + "בעבור שאתן. ובענין נדרים ונדבות בנוד ר. אם צריך ליתן מעות חדשים או די בישנים. דבר זה תלוי בכוונת הנודר לאיזה מטבע כיון. אם למטבע זו או זו. ואם אינו זוכר אז צריך להחמיר וליתן המטבעות היותר טובים. שו\"ת טטו\"ד מהד\"ג סי' רל\"ח:" + ], + [ + "טעם. שמזכירין נשמות ואומרים אב הרחמים אף ביו\"ט דהיינו ביום ח' של פסח ובח' של סוכות ובב' של שבועות. מפני שקורין בהם כל הבכור (או עשר תעשר) ובפ' זו כתוב איש כמתנת ידו נודרין לצדקה בעד המתים ג\"כ ויה\"כ מזכירין ג\"כ הואיל ויום הדין הוא מזכירין נשמת המתים.*בספר הדרת קודש אות קי\"ט כתב דהאומרים בשעת הזכרות נשמות אחר יזכור גם הנוסח של אל מלא רחמים טועים הם דזה הוא תקנה בפ\"ע ובע\"א. וכ\"מ בשער אפרים ע\"ש. ובסידור דעת קדושים כ' לאומרו על הנפטרים בתוך שנתם:
ובספר ארחות חיים סי' תרס\"ח אות ז' כתב בשם ס' כרם שלמה דמש\"ה תקנו שבתוך שנה ראשונה למיתת או\"א ילכו האבילים מביהכ\"נ החוצה. שלא יעוררו אבלם בבכי ובצעקה ויבלבלו את האחרים וגם להם יגיע ההפסד להתאבל ביו\"ט: נועם מגדים:", + "קונטרס אחרון
בתוך שנתם. בספר מאור עינים (שמות) כתב בשם כתבי האריז\"ל שאין לומר בנוסח הזכרת נשמות תחת כנפי השכינה שהוא סכנה לנשמת המתים שהוא מורידו לבחינ' מדריגת הגרים. אך שיש לומר למעלה מכנפי השכינה:" + ], + [ + "טעם. למנהג כשמזכירין נשמות מי שיש לו אב ואם הולך לחוץ מבית הכנסת. משום שאם יהי' שם שמא יאמר עמהם וברית כרותה לשפתים. (לשון חכמים סי' כ\"ד):" + ], + [ + "עוד טעם. לפי שאם הכל יאמרו יזכור ויהי' עסוקים בדבר זה ואלו יהיו שותקים אמרינן בברכות שלא יהיו הכל עסוקים וכו'. וקצת יש לחוש לעין הרע בכה\"ג וכדאמרינן ביבמות דף ק\"ו אית לך אבא ואמא במתא א\"ל אן יהב בהו עיניו ושכיבן ע\"ש*ובהגהות מנהגים כתב בשם מהר\"ש דכשמזכירין נשמות יתן בעד כל הנזכרים פרוטה ופרוטה אחד מכ\"ד בווינר: שערי אפרים שער י' סי' ל\"ב:" + ], + [ + "טעם. כשחל אחרון של פסח בשבת מחליפין הסדר ואומרים באחרון של פסח אותותיך ראינו אז בעין. משום שיש בו שבטי יה שיסדו רבי שמעון הגדול ומשום כבודו אומרים אותו אחר אהוביך אהבוך מישרים יוצר השייך לשבת דחה\"מ. מפני שהוא יסד אותו ג\"כ ובז' של פסח אומרים אימת נוראותיך.*כתב בספר מנחם ציון (לפסח) שמעתי מגדול א' מתלמידי מורי זצ\"ל שאמר בשם רבו שהעת המסוגלת בליל ז' של פסח שיתחזק עצמו לקשר דעתו ומחשבתו בצדיקים הקדושים. והוא תועלת גדול וסגולה אמתית. שביום זה נאמר ויאמינו בה' ובמשה. שאמונתם בה' נשלמה ע\"י התקשרותם במשה: לבוש סי' ת\"צ:" + ], + [ + "טעם. שנקראו הפיוטים באמצע התפלות קרוב\"ץ. כי הוא ר\"ת \"קול \"רנה \"וישועה \"באהלי \"צדיקים. ב\"י סי' ס\"ח. וא\"ר כתב שם דהוא טעות אלא צ\"ל קרובות בתי\"ו ונקראו כן מפני שאומרים אותן בקרב התפלות ובאמצעתם ע\"כ. וכן כתב אבודרהם. וי\"א קרובת שמקרב לבן של ישראל לאביהם שבשמים. פ\"מ בפתיחה. כתב המ\"א סי' ס\"ח סק\"א בשם ש\"ל שמצוה לומר פיוטים וכשפייט ר\"א וחיות אשר הנה וכו' ליהטה אש סביבותיו*ובספר קב הישר פ' פ\"ו כתב וז\"ל לא יהא קל בעיניך אמירת פיוטים של קרוב\"ץ וחיוב כל אדם לומר הפיוטים בשמחה ובכוונת הלב בשפה ברורה כי בכל פיוט ופיוט יש סודות נפלאות ולא יהיו הפיוטים דומין עליך כמשא כי הפיוטים נתחברו ע\"פ עצת מלאכי מעלה שנגלה לר' אליעזר הקלירי שסידר הפיוטים ע\"פ א\"ב ג\"ד וע\"פ תשר\"ק כי הן מזמרין ומשבחין למעל' וקבלה בידי מפי זקנים ומפי חסידים מי שמיקל באמירת קרוב\"ץ ואומר שאינו חיוב כל כך לאומרם אינו מאריך ימיו ח\"ו כי כל יחידים שחברו הפיוטים היו גדולי הדור ואנשי מעשה אשר נעשה להם כמה ניסים בחייהן ובמיתתן:
וכדמצינו בגדול הדור אחד הנקרא ר' שלמה אלקב\"ץ ז\"ל שהי' בקי בחכמת הקבלה ובדקדוק וחבר הרבה פיוטים ומרוב חכמתו נתקנאו בו שונאי ישראל וארב עליו ישמעאל א' והרגו וקברו בגן שלו אצל אילן תאנה והתאנה חנטה פגיה קודם זמנה ועשתה פירות תאנים גדולים ויפים מאוד ויתמהו כל יושבי העיר והדבר בא אל מלך ישמעאלים וירא המלך הפירות ויתמה וישלח המלך אחר הישמעאלי הנ\"ל וישאל אותו איך התחכם לעשות פעולה לבשל הפירות קודם זמנם ומרוב הפחד לא יוכל הישמעאל להשיב אל המלך כי היתה סבה מאת ה' והי' מצוה המלך לייסר אותו ביסורים קשים ומרים עד שהוכרח הישמעאל להודות והודה שמאותו היום שהרג את היהודי רבי שלמה אלקב\"ץ התחיל האילן לעשות פירות קודם זמנו וצוה המלך לתלות את הישמעאל הרוצח על אותו האילן. הכלל העולה כי גדולי הדור תקנו הפיוטים כו'. שם. ע\"ש:", + "קונטרס אחרון
ליהטה אש סביבותיו. במוסף דשני ימים טובים האחרונים אומרים סדר מוסף כמו בחוה\"מ. וטעם. שאין אומרים פסוק וביום השביעי מקרא קודש יהי' לכם כל מלאכת עבודה לא תעשו כמו בכל המועדים. לפי שאין לנו מקום לאומרו שאם נמריה מיד קודם והקרבתם אחר מפי כבודך כאמור היינו משנים ממה שכתוב בתורה שהרי בתורה כתיב פסוק וביום השביעי אחר והקרבתם. ואם נאמר אותו מיד אחר והקרבתם קודם ומנחתם לא הי' נופל אחריו לומר ומנחתם דקאי על הקרבנות. ואם נאמר אותו אחר ומנחתם כבר עירבנו יחד כל הקרבנות והנסכים והתמידים של יום השביעי כהלכתן ואינו נופל לומר אחריו וביום השביעי וגו' והואיל ואדחי אדחי לכך אין אומרים אותו כלל. לבוש סי' ת\"צ סעי' ט':", + "כי גדולי הדור תקנו הפיוטים. ובס' מעבר יבק מנחת אהרן פ\"ז כ' שנמצא במדרש כי ר' אליעזר הקליר כשרצה ליסד פיוטין עלה לרקיע ע\"י שם ושאל למיכאל האיך המלאכים משוררים והאיך שירתם מיוסדת ואמר ליה שהם באלפא ביתא. ובספר ארחות חיים סי' ס\"ח אות ב' כתב בשם הב\"ח שבימיו התחיל גדול א' לבטל הקרוב\"ץ ונענש ולא הוציא שנתו ר\"ל. ועי' ליקוטים סעי' קע\"ה: " + ], + [ + "טעם. דנהגו עדת ישראל מנהג של תורה ביו\"ט אחרון של פסח להקל מעליהם החומרות בעניני עסק שימור. והנה הוא לכאורה כמיקל ע\"ע ביו\"ט שני שהוא מדבריהם וחלילה זאת בישראל. אך האמת י\"ל דנשתרבב המנהג להראות גודל כח דברי חז\"ל אשר עשו משמרת לדברי תוה\"ק שביום הזה הנוסף מדבריהם ועשו משמרת לתוה\"ק הנה הוא משומר מכחם מכל מיני חשש איסור חמץ ואין לשום אדם לחוש בשום חשש חלילה כי הוא משומר מכח משמרותם. צמח דוד מהרב הצדיק הקדוש מוהר\"ר דוד מדינוב זצוק\"ל:", + "קונטרס אחרון
בעניני עסק שימור. ובספר זרע קודש (לפסח) כתב וז\"ל יו\"ט האחרון של פסח מורה על התחברות ישראל שאין מחמירים כ\"כ ואין אחד מחמיר יותר מחבירו ויכול כ\"א לאכול עם חבירו אז מורה מה פעלנו עם אכילת מצה שבאנו להתחברות והי' ראוי לקרות אז המצה מצת מצוה שהוא לשון התחברות אך הוא ע\"ד נעוץ סופן בתחילתן ותחילתן בסופן:
ובשם הרב הצדיק הקדוש מוהר\"ר צבי הכהן מרימנאב זצוק\"ל דיום אחרון של פסח ויום שמיני עצרת המה בחי' ממוצע בין ימי חג הפסח וימי חג הסוכות לימי החול ולכן מקילין באחרון של פסח בדברים הרבה כמו אכילת קניידליך ועוד. ויושבין בסוכה בשמיני בלא ברכה. והטעם. למען לא נרד פתאום מהקדושה.", + "משומר מכח משמרותם. בס' ארחות חיים סי' תס\"ז כ' בשם שדי חמד דתערובת משהו בפסח אין להשהותו משום חשש תקלה. והביא שם דהגאון מהרי\"ץ שור כשהי' בא לפניו שאלה מחטה שנמצאת בתרנגולת או תבשיל ביום ז' של פסח לא הי' משיב לשואלו רק הי' דוחהו עד הלילה ובחשכת ליל שמיני הי' אומר לו שמותר להשהותו עד אחר הפסח ואז ישרוף החטה ויאכל התבשיל. כי חשש לתקלה על יותר מיום א'. ועי' בהגהות יד שאול ליו\"ד סי' רמ\"ב סי\"ד וז\"ל עי' בשל\"ה דלאחר שההוראה ברורה אצלו אין להחמיץ הדין והוא בכלל עינוי דין אף בהוראות או\"ה ונראה באם אירע בז' של פסח וכש\"כ בח' איזה שאלה בענין ביעור חמץ והוא משהה עד הערב ולא יהי' צריך לבער אין זה בכלל עינוי דין ע\"ש:
ועי' מ\"א שם ס\"ק י\"ד דהיינו דוקא בתערובת משהו נטל\"פ לכן מקלינין להשהותו אבל בדבר שהוא חמץ גמור דאסור מדאורייתא אף ביו\"ט אחרון אסור עכ\"פ מדרבנן אסור להשהותו ע\"ש. ועי' חק יעקב שם סק\"ל:
ובספר מעשה רב להגאון מווילנא ז\"ל אות קפ\"ה כתב דבמוצאי יו\"ט הי' משתדל לטעום חמץ. והי' נמנע לאכול לאחר פסח מצה שיוצאין בה ידי חובתו בפסח וכ\"ז להיכרא לעשיית המצוה שאין עושין אותה להנאה אלא מפני גזירת הבורא יתעלה שמו. משמע שמצוה איכא בזה להראות שיותר אין אנו מחויבין לאכול. וכן שמעתי שהרב הצדיק הקדוש מצאנז זצוק\"ל עשה במוצאי יו\"ט ש\"פ הבדלה על שכר:
ובמהרי\"ל הלכות פסח דף י\"ט כתב וז\"ל במוצאי פסח בלילה לא הי' שום חמץ בבית מהר\"ש. ולא חשו ואכלו מצה ע\"ש:" + ], + [ + "טעם. שלובשין ביו\"ט בגדים טובים יותר משל שבת. וכן נהגו להרבות במיני מאכלים יותר משבת. משום דחייב בשמחה. מ\"א סימן תקכ\"ט ס\"ק ד': ", + "קונטרס אחרון
להרבות במיני מאכלים. ועי' מ\"א סי' תקכ\"ט סק\"ה וז\"ל בסה\"י כתב טוב שיאכל פירות בסעודה ג'. והכלבו כתב שמזה נתפשט המנהג לאכול ביו\"ט תבשיל א' יותר שיחשב במקום סעודה ג'. ומ\"מ כשחל יו\"ט בשבת אין לסמוך ע\"ז ע\"ש. ועי' לבוש שם:" + ], + [ + "עוד טעם. שלובשין ביו\"ט בגדים טובים יותר משל שבת וכן נהגו להרבות במיני מאכלים יותר משבת לפי שכל דבר הבא לפרקים חביב על האדם ביותר. שהרי האדם מכבד יותר רבו או אביו הבא לפרקים משהוא תדיר אצלו*בספר עבודת ישראל לפ' זכור כתב וז\"ל והנה האריז\"ל כתב שבגדי יו\"ט חשובים משל שבת. כי ביו\"ט בא האור עליון מלובש בלבוש והשמחה מושגת יותר ע\"כ. אבל בפורים אין מן הצורך ללבוש בגדי יו\"ט כי האור הזה שזורח למטה אינו כ\"כ גדול ואינו צריך ללבוש רק מחמת שהוא מאור החכמ'. לכן צריך ללבוש בגדי שבת ע\"ש:
ובספר מאור ושמש (משפטים כ\"ב) כתב שבשבת אנו מחליפין לבושינו מפני שבשבת אנו יוצאין מעה\"ד ונדבקין בעץ החיים שאור החכמה מופיע בשבת ע\"כ פושטין לבושי חול שהן כתנות עור ולובשין בגדי שבת שבשבת אנו דבקים בעץ החיים ונעשה מעור אור. ובפורים מתנוצץ אור החכמה ומופיע על כל העולמות יותר מיום השבת:
ובספר הגהות מהרצ\"א פ' יתרו כתב בשם דודו זקינו הרב הקדוש מוהר\"ר משולם זושא זצוקלל\"ה על מה שכתב בזוהר שם דף פ\"ח ע\"ב תא חזי בכלהו שאר זמנין וחגין בעי ב\"נ לחדי ולמחדי למסכנא ואי הוא חדי בלחודוי כו' עונשי' סגי כו' ואי איהו בשבתא חדי אע\"ג דלא יהיב לאחרא לא יהבין עלי' עונשא כו' חדשיכם ומועדיכם שנאה נפשי ואלו שבת לא קאמר ע\"כ. שזה רמז במשנה אין בין יו\"ט לשבת אלא אוכל נפש בלבד. תיבת בלב\"ד רמז אם אוכל לבד\"ו זה הוא חילוק בין שבת ליו\"ט. יוסף אומץ אות תשצ\"ט" + ], + [ + "טעם. למה שמנקדין הלחם משנה בשבת אחר הפסח במפתח דוקא. ומנהג אבותינו בודאי תורה הוא. והנה י\"ל ע\"ד הכתוב פתחי לי אחותי רעיתי. וידוע מאחז\"ל שהש\"י מבקש מהכנ\"י פתחי לי כחודו של מחט ואני אפתח לכם כפתחו של אולם. וידוע דהכנ\"י כלה קרואה וגם נקרא בבחי' לחם. ע\"ד כ\"א הלחם אשר הוא אוכל. והנה ידוע דבפסח היו כל השערים ומוחין עילאין פתוחים ואח\"כ ננעלו התרעין וצריכין אנו לפותחן ולזה אנו מנקדין הלחמים הק' משבת זו במפתחות לרמז בזה שאנו פותחין מעט ע\"י מצות שבת וה' הטוב יפתח לנו את אוצרו הטוב ויצו שחקים ממעל ודלתי שמים יפתח. וכאשר נתן לאבותינו המן בחודש אייר שמברכין בשבת זו. אוהב ישראל:" + ], + [ + "עוד טעם. כי הנה בעת הזאת כשאכלו ישראל מן המן מהקרבת העומר ואילך לא אכלו עוד מן המן כמש\"ה ויאכלו ממחרת הפסח יעבור הארץ. ואמרינן בגמרא ממחרת הפסח אכול עד השתא לא אכול ומאז התחילו לאכול מתבואת הארץ. והיו ישראל צריכין לפרנסה כי עד עתה הי' להם המן. וזאת ידוע שלכל דבר יש שער כמו שאנחנו מתפללין שיפתח לנו השי\"ת שערי פרנסה ומזה נשתרבב המנהג להיות עושין צורת מפתח על החלות לרמז שיפתח לנו השי\"ת שערי פרנסה. שם:" + ], + [ + "טעם. שנוהגין להתענות שני וחמישי ושני*פסח שני בתענית דבה\"ב י\"ל סליחות ולא תחנון וכנהוג בברית מילה בבה\"ב ורשאי להתענות. כי אכילת הפסח הי' בלילה. אשל אברהם סי' קל\"א. ונוהגין לומר סליחות דבה\"ב גם שאינן מתענים. שם סי' תצ\"ב:
והגאון יעב\"ץ בסידורו כתב י\"ד אייר שנה זו הוא תענית בה\"ב הוא יו\"ט של דבריהם וראוי שלא לומר תחנה עכ\"פ. הרי גם דעתו להתענות. ובס' ארחות חיים שם בהגהות כתב ג\"כ להתענות. ובשם הגהות יד שאול וספרו יוס\"ד ליו\"ד סי' ת\"א כתב דאם חל בה\"ב בפ\"ש אין להתענות. וע\"ל סעי' תל\"ב בהשמטות: אחר הפסח וכן אחר חג הסוכות שחוששין שמא מתוך משתה ושמחה באו לידי עבירה אבל בעצרת דאינו אלא יום אחד אין חוששין. מ\"א סי' תצ\"ב ס\"ק א' ועי' תוס' קדושין דף פ\"א ד\"ה סקבא.", + "וטעם. שאין מתענין אותם בחודש ניסן ותשרי. בניסן אין מתענין אותם כיון שיצא להם רובו של חודש בקדושה ע\"כ נוהגין קדושה ויו\"ט בכל החודש שאין מתענין בו חוץ מן הבכורות שמתענין בע\"פ זכר לנס שמתו בכורי מצרים ובכורי ישראל ניצולו. ובתשרי אין מתענין בסופו לפי שהוא מרובה במועדות לכך מתענין אח\"כ. לבוש סי' תצ\"ב ועי' ב\"י שם ועי' לעיל סעי' תס\"ז. ואם יש מילה או חתונה באותו שבת נוהגין לברכו במנחה משום מהיות טוב אל תקרי רע מ\"א שם סק\"ג. ובשבת שמברכין ר\"ח אין להזכיר התענית שנאמר ביום טובה הי' בטוב מכ\"ש בשבת והוא ר\"ח. מהרי\"ל:" + ], + [ + "עוד טעם. משום שהאויר משתנה באלו זמנים ויש לחוש לסכנת שינוי האויר שיזיק ח\"ו לבריות לכך מתענין שלא יזיק להם שינוי האויר.*ועל מה שכתב הט\"ז סימן תקס\"ב ס\"ק ט\"ז שמי שעונה אמן אחר מי שבירך שאומר החזן על התענית הוי קבלה ע\"כ. כתב הפ\"מ שם דאם בלבו שלא להתענות פשוט דא\"צ להתענות ע\"ש: לבוש שם:" + ], + [ + "עוד טעם. שמתענין בה\"ב לאחר חג המצות ולאחר חג הסוכות. בשביל הגשמים במרחשוון מתענין בשבת ראשונה בעבור יורה שיורה על הזרעים לברכה. ובאייר מפני שלא תלקה בשדפון ובירקון. ספר חסידים אות רכ\"ז:" + ], + [ + "טעם. שנוהגים בכל המקומות שלא לישא נשים בין פסח לעצרת. שלא להרבות בשמחה שבאותו זמן מתו תלמידי רבי עקיבא אבל לארס ולקדש שפיר דמי. טור סי' תצ\"ג:", + "קונטרס אחרון
ובסידור יעב\"ץ כתב דנהגו איסור בתספורת ג\"כ כענין שמגדלת האשה שערה בימי ספירת זובה. ובכאר\"י העתיק סוד הענין שהם ימי דינין התלוין בשערות.
ועי' שערי תשובה סי' תצ\"ג סק\"ח דכתב בשם האריז\"ל שלא להסתפר כלל עד ערב חג השבועות ובשם הרמ\"ז כתב שלפי מנהג האריז\"ל אפי' אם יזדמן ברית מילה אין להסתפר בכל זמן העומר ע\"ש:" + ], + [ + "עוד טעם. לפי שמשפט רשעים בגיהנם לר' יוחנן בן נורי מפסח ועד עצרת. ועוד שהם ימי דין על התבואה ולכך העומר בא מן השעורים. שבלי הלקט. ולכן אין אומרים זמן בספירה. אליה זוטא סי' תצ\"ג ועי' מ\"א שם ס\"ק א' דאף מי שעשה שדוכים אסור לעשות רקודין ומחולות ע\"ש:", + "קונטרס אחרון
מפסח ועד עצרת. דדרש שנאמר ומדי שבת בשבתו. כלומר לאחר שיהי' בגיהנם כל כך ימים כמו שיש מיום ראשון של פסח דאיקרי שבת דכתיב וספרתם לכם ממחרת השבת וגו' עד עצרת שהוא ממחרת השבת השביעית יצא מגיהנם ויבא להשתחות. רע\"ב סוף פ\"ב דעדיות:", + "ולכן אין אומרים זמן בספירה. בספר בגדי אהרן פ' דברים כתב בשם סודי רזא שאין מברך שהחיינו בימי ספירה. ובס' ארחות חיים סי' תצ\"ג כתב בשם ספר מועד לכ\"ח שכתב וז\"ל מנהג טוב שלא לחנך מלבוש חדש כזה דראוי לומר שהחיינו בין פסח לל\"ג בעומר ומצאת כי תדרשנו בפחד יצחק*בס' פחד יצחק כתב וז\"ל לא נוכל לאסור להדיא לקנות כלים חדשים בימי העומר שלא החמירו בדבר זה לא פוסקים ראשונים ולא אחרונים. זה בלבד ראיתי בספרי מחברי דרשות דאין אומרים שהחיינו בימי העומר ולכן דברים קלי הערך לתפור ולקנות חדשים נוכל להקל ודברים דשייך בהו שהחיינו יש להחמיר עד ל\"ג בעומר. וראיתי בכתבי הר\"ר בעל באר עשק ז\"ל שכ' וראיתי נוהגים שבימי העומר עד ל\"ג בעומר אינם עושים כלים ובגדים חדשים שהם ימי צער והכל תלוי במנהג שאין שום איסור בזה ואפי' נשא דנהיגי דלא למשתי עמרא מדעייל אב מנהגא ע\"ש: ובספר עיקרי הד\"ט סוף סי' כ\"א. ומי שיום הנישואין בל\"ג ליכא בי' שום פקפוק ללבוש את הבגדים חדשים בשבת של כניסה לבית הכלה וביום הקידושין ולומר עליהם שהחיינו ע\"ש:
ובספר יוסף אומץ אות תתמ\"ח כתב דאם חל ל\"ג בעומר להיות ביום א' ויש לו מלבוש חדש ללבוש יש מצוה ללובשו בשבת שלפניו ע\"ש:" + ], + [ + "טעם. שהחודש אייר הוא נבחן ומנוסה בחכמת הרפואה שהוא מסוגל לרפואה להריק האצטומכא מן העיפושים וחולשת המרה. משום דהנה כל החולשת והחולאים עפ\"י הרוב באים מן המאכלים שאינם לפי מזג האדם והנה בחדש זה התחיל המ\"ן לירד לחם אבירים לחם הנבלע באיברים ולא הי' בא מזה שום חולי ושום מכאוב נמצא בחדש הזה נתרפאו כל החולאים ע\"כ נשאר טבע קיים שהחדש הזה סגולה לרפואה. בני יששכר. (ועתה בעוה\"ר אומרים חודש מייא הוא מסוגל לרפואה). עוד טעם. שלכן התחלת שערי רפואה בזה החדש כי הוא ר\"ת \"אני \"יהו' \"רופאך (מצאתי): " + ], + [ + "טעם. של ל\"ג בעומר. משום דכל ימים שאין אומרים בו תחינה לא מתו תלמידי ר\"ע והם ימי פסח. ב' ימים דר\"ח אייר. וא' דר\"ח סיון. ז' שבתות. בס\"ה י\"ז ימים. וא\"כ נשארו ל\"ב ימים עד מספר מ\"ט שבהם מתו התלמידים וע\"כ שמחים ביום הל\"ג. מהרי\"ל. ועי' פ\"מ סי' תצ\"ג דא\"א תחנון אף במנחה שלפני ל\"ג בעומר. ואם הוא ביום א' אין אומרים צ\"צ בשבת שלפניו. מפני שהוא כמו תחנון.*ובעטרת זקנים סימן תצ\"ג כתב בשם ר\"א הלוי שהוא הי' נוהג תמיד לומר נחם בברכת תשכון וכשסיים התפל' א\"ל ר\"י לוריא ז\"ל משום רשב\"י הקבור שם שאמר לו אמור לאיש הזה למה הוא אומר נחם ביום שמחתי לכן הוא יהי' בנחמה בקרוב וכן הי' שמת לו בנו הגדול. הרי שאין לומר תחנון ביום הזה ע\"ש: לבוש שם:", + "קונטרס אחרון
ע\"כ שמחים ביום הל\"ג. ובספר נופת צופים כתב דתלמידי ר\"ע מתו בל\"ב ימי הספירה עד שמת רשב\"י ל\"ג בעומר שהי' האחרון שבהם ונמתקו הדינים ול\"ג בעומר הוא יום שמחתו עד היום כידוע*ובספר דבר יום ביומו כתב. הטעם שבז' אדר יום פטירת משרע\"ה הוא יום אבל וצום. וביום ל\"ג בעומר יום פטירת רשב\"י הלולא חדוה ושמחה בעולם. לפי שמרע\"ה בכה על יום מותו ולא חפץ בו מטעם שרצה לקיים מצות הארץ הכל בוכין על מותו ומתאבלין ורשב\"י ששמח ביום מותו ועמד ומצפה עליו כמש\"כ באדרא זומא האזינו דרל\"א ע\"ב שאמר האידנא אסהדנא עלי דכל יומין דקאימנא תאיבנא למחמי יומא דא. הנה שמח וצפה עליו עבדינין רעותי' והיא הלולא רבא לכל עלמא. ועי' ט\"ה ח\"א סעי' תתע\"ח בהשמטה בד\"ה עוד כתב: :
כתב בספר ארחות חיים סי' תצ\"ג אות א' וז\"ל ראיתי בכתבי הדע\"ק דאם התחילו בנישואין ביום ל\"ג בעומר מותר לגמור בליל ל\"ד גם אם עיקר החופה בלילה שרי כיון שכבר התחילו בהעסק ביום ל\"ג. ובמק\"א כתב דיש להקדים א\"ע ולעשות גם הסעודה ביום ל\"ג ושלא לעשות ריקודים וכלי זמר בליל ל\"ד רק כפי כוונתם לש\"ש קיל לפי שכבר הוא יו\"ט אצל החתן והכלה וחלו עליהם ז\"י המשתה ודוחה האבילות ובמקום פסידא שכבר הכינו הסעודה וחשש קלקול השידוך וכדומה יש להקל ע\"ש:
ובש\"ע האריז\"ל כתב וז\"ל בענין ההולכים על קברי רשב\"י ובנו במירון ביום ל\"ג בעומר ראיתי למורי ז\"ל ה\"ה זה שמונה שנים שהי' שם עם אשתו וביתו הג' ימים ההם. גם הלך לשם לגלח בנו במשתה ושמחה בימים ההם. וגם העיד לי הרר\"א הלוי שהוא הי' נוהג לומר נחם בברכת המזון וגם אמר שם במירון וכשסיים הברכה אמר לי מורי משום רשב\"י הקבור שם למה הוא אמר נחם ביום שמחתי ולכן יהי' בנחמה בקרוב וכן הי' לו כי לא יצא חדש עד שמת בנו הגדול וקיבל נחמה עליו:" + ], + [ + "טעם. למה התינוקות מורים בקשת בל\"ג בעומר. כי בההוא יומא הוא הלולא דרשב\"י וכל יומא דרשב\"י לא נראתה הקשת והנה ביום עלותו למרום עושין הסימן בקשת לרמז הזה. בני יששכר בשם הרב הצדיק הקדוש מהרמ\"מ זצוק\"ל:" + ], + [ + "טעם. על מנהג בני ישראל שנוהגין להרבות באור ביומא דהלולא דרבי שמעון. דהנה ר\"ש כשהי' מגלה רזין ביום ההוא באדרא קדישא. אמר (ד' רצ\"א ע\"ב) וז\"ל והשתא בעינא לגלאה רזין קמי' דקוב\"ה וכו'. והאי יומא לא יתרחק למיעל לדוכתי' כיומא אחרא דהא כל יומא דא ברשותי קיימא עכ\"ל. רצ\"ל שהי' היום מתארך באורו ולא הי' רשות לאור היום להחשיך. היינו שיתפנה מן העולם עד שנתן לו ר\"ש רשות וזה יורה כי כל האורות בטלים ומשמשים אל האור כי טוב. היינו רזין סתימין דאורייתא אשר גנוז בה אור הגנוז לצדיקים והצדיקים המבינים ברזין דאורייתא הנה מאירים באו\"ר הגנוז בה. ע\"כ אור היום ההוא הי' מתארך ושמר פקודתו של ר\"ש. הנה לבעבור זה מרבין אור ביום ההוא. בני יששכר:" + ], + [ + "עוד טעם. לפי שהז' שבועות של ספירה הם כנגד הז' קולות והספירה החמשית הוא כנגד קול ד' חוצב להבות אש. ע\"כ בל\"ג בעומר שהספירה הוא הוד שבהו\"ד והוא ג\"כ הלולא דרבי שמעון ע\"כ מרבין באור ביום ההוא. שמעתי מידידי הרב הגדול מו\"ה משה זאב ני':" + ], + [ + "טעם. שנהגו הנשים (ובכנה\"ג כתב ה\"ה אנשים) שלא לעשות מלאכה לאחר שקיעת החמה בימים שבין פסח לעצרת לפי שבין פסח לעצרת מתו תלמידי ר\"ע קרוב לשקיעת החמה ונקברו אחר שקיעת החמה והיו העם בטלים ממלאכה ולאחר שספרו מותר במלאכה תיכף. ט\"ז סי' תצ\"ג סק\"ג. ועי' פ\"מ שם דלאחר ל\"ג בעומר יש להתיר מלאכה ע\"ש:" + ], + [ + "טעם. שאין אומרים תחנון בתחלת ר\"ח סיון עד ח' בו דהיינו אחר אסרו חג. דמיד בב' סיון א\"ל משה לקדשם לתורה. מ\"א סי' תצ\"ד ס\"ק ד': " + ], + [ + "טעם. שהעולם קוראין ליום ב' של ר\"ח סיון יום יחוס. לפי שעומד בין ר\"ח ובין ג' ימי הגבלה ע\"כ נקרא מיוחס. ועי' כעין זה תענית דף י\"ח ע\"א הואיל ומוטל בין ב' ימים טובים עשאוהו כיו\"ט עצמו. ועי' סנהדרין דף ק\"ד ע\"א דמש\"ה לא מנו את אחז מפני שמוטל בין שני צדיקים יותם וחזקיה:" + ], + [ + "עוד טעם. משום דהשי\"ת אמר למרע\"ה בר\"ח סיון שיאמר לישראל ואתם תהיו לי ממלכת כהנים וגוי קדוש והייתם לי סגולה מכל העמים. וביום ראשון לא אמר להם משום חולשא דאורחא עד יום ב' לחודש כמבואר בשבת דף פ\"ז ע\"א ע\"כ קוראין ליום זה יום יחוס שנאמר לנו סדר יחוסינו מפי רועה נאמן בשם השי\"ת. שער בת רבים:" + ], + [ + "עוד טעם. לפי שיוחס של ישראל הוא טעם לקבלת התורה הקדושה ע\"ד דאיתא בילקוט בשעה שקיבלו ישראל את התורה נתקנאו בהם אוה\"ע ואמרו מה ראוי אלו להתקרב יותר מכל האומות אמר להם הקב\"ה הביאו לי ספר יוחסין שלכם שנאמר הבו לד' משפחות עמים כשם שבני אדם מביאים שנאמר ויתילדו על משפחותם.*בספר תוי\"י פ' בא כתב שמעתי שאמרה אשה א' מק\"ק מעזביז בלשון רוסיא יפה בחרנו לנו את אלהינו. אבל גם השי\"ת יפה בחר בישראל שהרי פייביש איש קל ומקדש השי\"ת וכו' ובזה שבחר השי\"ת בישראל אין זה תמיה כי אתו החכמ' והמדע ויודע מעלת ומדריגת ישראל מכל עם. אבל יותר חכמה ומעלה גדול' איך יודע לישראל מעלות ושבח השי\"ת ותורתו שאין להשיג מהותו רק מצד פעולותיו: אזור אליהו פ' במדבר:" + ], + [ + "טעם. למנהג ישראל תורה היא שכותבין באגרות בז' שבועות של ספירה למספר בני ישראל. לפי שאסור להסיח דעתו מהספירה שצריכין להיות שבע שבתות תמימות וכמ\"ש בזוהר הקדוש דצריך דלא יתאבד מיני' חושבנא דא. מנחם ציון. וכתב וכן נהגתי בעצמי לומר כמה פעמים ביום בלי ברכה היום כך וכך לעומר:" + ], + [ + "טעם שנקרא חג השבועות. כי נשבע הקב\"ה שלא ימיר אותנו ואנחנו נשבענו לו שאין אנו ממירים אותו ח\"ו. הרב עיר וקדיש אור החיי\"ם בס' טור ברקת סי' תצ\"ד. ואפשר שנקרא שבועות לרמוז שלקבל התורה מנינו ז' שבועות כאשה הנטהרת בז' נקיים. ולרמוז שלא ניתנה תורה עד אשר נטהרו בז' שבועות. וע\"כ צריך לפרוש מטומאתינו תמיד ואז נקרב לתורה וע\"כ נקרא חג השבועות. עי' מדב\"ר קדמו\"ת מערכת ש' אות ז\"ך:", + "קונטרס אחרון
חג השבועות. בספר אהבת שלום כתב שכל הדברים נכללו בשביעית והשביעית הן קודש כגון בימים יום הז' הוא קודש שהוא שבת קודש. וכן בשבועות כי יום שאחר ז' שבועות של הספירה הוא מקודש לחג השבועות. וכן בשנים כי שנת הז' מקודש לשמיטה. וכן בשמיטות כי אחר ז' שמיטות מקודש השנה ליובל והן כולן רזא דאחד. וע\"ל בהשמטה לסעי' שנ\"ב ובהשמטה לסעי' שמ\"א בד\"ה ונוהגין:
ובספר דעת משה כתב לבאר מה שאנו אומרים בנוסח התפלה זמן מתן תורתינו. והי' די לומר זמן מתן תורה. מה תורתינו. לפי שכל א' ישראל לפי תיקון וכשרון פעולתו כן הוא מקבל חלק תורתו. וזהו מתן תורתינו. שהוא מתן תורה של כל אחד וא' לפי כשרון מעשיו:" + ], + [ + "טעם. שנקרא חג השבועות בשם עצרת. מפני שבכל החגים יש בהם שני מיני עבדות להבורא ב\"ה. הא' הוא בעשיית המצוה השייך לחג פלוני בפסח אכילת מצה ודומיהן. והב' הוא איסור עשיית מלאכה ובחג שבועות אינו כן רק מצוה אחת דהיינו שאנו נעצרין מעשיית המלאכה ועל זה נקרא בשם עצרת. קדושת לוי: " + ], + [ + "עוד טעם. דעצרת הוא לשון עצור ממלאכה ובימי הפסח וסוכות יש ימי חול המועד דמותרים במלאכת דבר האבד והאיך יקרא עצרת משא\"כ בשבועו' דחד יומא ואסור גם במלאכת דבר האבד נקרא עצרת על שם שעוצרים ממלאכה. שם:" + ], + [ + "טעם. שנוהגין להעמיד אילנות בבהכ\"נ ובבתים. כדי שיזכירו שבעצרת נידונין על פירות האילן ויתפללו עליהם. מ\"א סי' תצ\"ד סק\"ה. ונוהגין לשטוח עשבים בבהכ\"נ ובבתים זכר לשמחת מתן תורה שהיו עשבים סביב הר סיני שנאמר גם הצאן והבקר אל ירעו וגו' ש\"מ שהי' שם מרעה. לבוש שם:" + ], + [ + "טעם. שנעורים כל הלילה בליל השבועות ועוסקים בתורה. לפי שישראל היו ישנים כל הלילה והוצרך הקב\"ה להעיר אותם כדאיתא במדרש לכן אנו צריכים לתקן זה. מ\"א ריש סי' תצ\"ד:", + "קונטרס אחרון
ועוסקים בתורה. בספר מיכלא דאסוותא כתב בשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל שאמר ד\"תערוך \"לפני \"שלחן הוא ר\"ת תיקון ליל שבועות. דיכולין לתקן באהבה בתענוגים בסעודות כמו בלימוד התורה:", + "להעיר אותם. וירד ה' על הר סיני*בספר בינת יעקב דרוש שביעי כתב וז\"ל נודע שכל הנפשות עמדו על הר סיני ושמעתי מפי אדומו\"ר בוצינא קדישא כו' מראפשיטץ נ\"ע בשם הרב הצדיק הקדוש המפורסם מוהר\"ר אלימלך זללה\"ה שאמר בזה\"ל לא בלבד שאני זוכר מעמד הר סיני אלא שאני זוכר מי ומי עמדו אצלי:
וטעם שנקרא הר סיני כתב בספר מגדל עוז להגאון יעב\"ץ בשם ספר א' וז\"ל דע כי הר סיני העידו לי כי האבנים הנמצאים בו יצויר עליהם לסנה ולכן נקרא ההר ההוא סיני על שם הסנה שנגלה ה' למשה. ואחד מנכבדי ברצונה מבני בן חסדאי הביא עמו מן האבנים ההם וראיתי בו הסנה מצויר בתכלית הציור והציור ציור אלהי ושברתי האבן לחצאים ונגלה הסנה בכל חלק וחלקתי אותו חלק לחצאים ונמצא הסנה מצויר בשטח כל חלק בפנימיותו וכן פעמים רבות עד שהיו החלקים בדמות בטנים עדיין הסנה בהם ונפלאתי ע\"ז ע\"כ. וכ\"כ האפודי ז\"ל וראיתי א' מאבני ההר הזה שהיה מצויר בו הסנה בתכלית ציור אלהי בגוון מתחלף לגוון האבן וחלקתי האבן ההוא לחלקים רבים ונראה בכל א' ואחד צורת הסנה: הטעם דרגא תביר כי חפץ השי\"ת לגלות מלכותו ויראתו בעולם הזה על ישראל. ומדת מלכות ויראה נקראת אשה יראת ה' והוא מדרגה תחתונה וכביכול כמו ירידה אצלו וע\"כ הטעם מורה ג\"כ ע\"ז דרגא תביר על שם נחית דרגא נסיב איתתא יראת ה'. באר משה בשם הרב הצדיק הקדוש מוהר\"ר אברהם המלאך זצוק\"ל:
ובספר דברי שאול (ואתחנן) כתב דלכך בא אלקים בקולות ולפידים ע\"פ מ\"ש הגאון יעב\"ץ בסידור שבים הגדול יבואו בני אדם מהים*בספר רזיאל המלאך כתב שיש שס\"ה מיני בריות של בני אדם יש דומה לארי בגופו ופניו לאדם, ויש ראשו כארי וגופו כאדם יש ראשו ככבש ויש כשור ויש משני ראשים ויש משלשה ראשים וארבעה ידים וגוף אחד וכרס א' וב' רגלים: וישירו בנעימות ואלמלי לא יכו בתוף לשתק הקול היו בני אדם מתים מכח הנעימות ע\"כ.*בספר שירי משכיל כלל א' כתב בשם הגאון מו\"ה ישראל מתלמידי הגאון החסיד מוהראו\"ו ז\"ל בהקדמתו בפאת השלחן בשם הגאון אדמו\"ר וז\"ל כל החכמות כלולים בתורתינו הקדושה כו' וחכמות מוזיקא שבתה הרבה ורוב טעמי תורה וסודות שירי הלוים וסודות תיקוני הזוהר אי אפשר לידע בלעדה. ועל ידה יכולים בני אדם למות בכלות נפשם מנעימותיה. ויכולים להחיות המתים בסודותיה הגנוזים בתורה כו' וכל הנביאים וכתובים ומשניות ותורה שבע\"פ גנוזים בה. ולא נשאר לו שום ספק באיזה הלכה וסוגיא בכל התורה לעת זקנתו כו' וזה לא גילה לשום אדם. וגם לא כתבם בשום ספר והגאון דסערהייא בכה לפניו שיניח רושם סתום בכתב כדי שישאר בעולם. ולא אבה. ואמר שזה גנוז אצלו על דרשה ראשונה לעלמא דאתי: וא\"כ מכ\"ש בנעימות דברות ה' היו מתים מתוך הנעימות וע\"כ בא בקולות ולפידים שלא ירגישו בנעימות כ\"כ:
ובשם הגאון הקדוש המפורסם מוהר\"ר שלום מבעלז זצוק\"ל על מה שדרשו. חז\"ל (מכות כ\"ד) אנכי ולא יהי' מפי הגבורה שמענו. זה שיסד הפייט ופתחו וענו ד' אחד. שכיון שבדיבור אחד נאמרו א\"כ לא הי' מקום לומר הן ולאו וע\"כ ענו ד' אחד. שממילא כל שהוא אחד אין שום עבודת אלהים אחרים:
ובשם הגאון הקדוש מוהר\"ר דוד דייטש זצוק\"ל הטעם שנאמר י' הדברות בלשון יחיד. להורות שאל יחשוב האדם מה איכפת אם לא אהי' מעובדי ה' הלא כמה מלאכים כמה צדיקים עובדים אותו ומה לו לעבודתו ע\"כ אמר הקב\"ה לכל אחד אנכי ה\"א. פי' שתדמה בנפשך שרק אלהיך אני ואין לי עובדים זולתיך וכל העבודה מוטלת עליך וא\"כ בודאי צריך זהירות יתירה:
ובשם הרב הצדיק הקדוש מוהר\"ר דוב בער מ\"מ דק\"ק מעזריטש זצוק\"ל שפי' הפסוק אנכי עומד בין ה' וביניכם ולא עליתם בהר לאמר אנכי ה' אלהיך. תיבת לאמר אין לו הבנה. רק האמת הוא שהשי\"ת ציוה שמשה לבד יעלה בהר ולא המה והשי\"ת עשה זה לטובת ישראל עפ\"י שמצינו בגמרא שאמר משה להמליץ על מעשה העגל רבש\"ע לי ציוית ולא להם שהדברות נאמרו בלשון יחיד. וא\"כ אם היו עולים כל ישראל על הר סיני היו נאמרים הדברות בלשון רבים ולא הי' סנגוריא על ישראל ולכך ציוה השם יתברך ב\"ה שלא יעלה בהר רק משה לבדו ויהא נאמר בלשון יחיד ויהא סנגוריא על ישראל. וזה שאמר משה לישראל ראו החסד שעשה השי\"ת עמכם אנכי עומד וכו' ולא עליתם בהר בכדי לאמר אנכי ה' אלהיך לשון יחיד ויהי' סנגוריא עליכם משא\"כ אם גם אתם עליתם:
ובספר אגרא דכלה כתב דלכך כתיב ויחל משה את פני ה' אלקיו כיון שאליו לבדו הי' המכוון להקראות אלקיו. ומה שאמר למה ה' יחרה אפך בעמי\"ך. כי מה שקנה עבד קנה רבו וא\"כ לו יהי' שהם עמו של משה עכ\"ז נקרא עמו ית':", + "לתקן זה. בספר מאור עינים (פ' יתרו) כתב בשם כתבי האריז\"ל שבכל זמן מהזמנים כגון פסח שבועות סוכות הוא נעשה בכל שנה כשבא זמן הנ\"ל נעשה כמו שהיה בפעם הראשון. בפסח הוא יציאת מצרים*בספר דברת שלמה להרב הצדיק הקדוש מוהר\"ר שלמה לוצקיר זצוק\"ל מ\"מ דק\"ק סקאהל (אסתר) כתב וז\"ל ידוע מ\"ש האריז\"ל כי כשנעשה נס באיזה יום אז מתקשר בחי' הנס ההוא באותו זמן ובכל שנה באותו הזמן מתנוצץ הנס ההוא. וכן באיזה דבר ובאיזה אדם שנעשה נס בו ועל ידו כמ\"ש חז\"ל נשלח לנחום איש גם זו שמלומד בניסים הוא ר\"ל שנתקשרו בו בחי' הנסים וכן בהזמן כנ\"ל. ולכן כשישראל מכינים עצמם ומעוררים לבבם בזמן הזה לאביהם שבשמים אזי נפתח כל מקור הנס שנעשה בו ונעשה גם היום להם ניסים וז\"ש בניסן נגאלו ונתקשר בזה הזמן בחי' הגאולה ולכן אז הם עתידין לגאול. ר\"ל שהם מוכנים ועתידין לגאולה כשיכינו לבבם כנ\"ל יותר משאר הימים[השמטה: יותר משאר הימים. ובספר בני יששכר כתב בשם הגאון הקדוש מו\"ה חיד\"א זצוק\"ל כי בזמן וביום ההוא שנעשה הנס ע\"י הצדיק ברווח והצלה. כן הוא בכל שנה ושנה. בזמן ההוא מתעוררים שערי רחמים כמו ביום הנס ע\"כ. וכתב שם והנה הימים המקווים לישועה ימי בין המצרים. ובפרט יום שנולד בן דוד הנה כעת הם ימי תגבורת הדינים על שונאי ישראל. והנה הצדיקים ע\"י תפלתם ובכייתם לפני השי\"ת מבטלים וממתקים הדינים בחסד ורחמים. וכאשר יומתקו הדינים לגמרי ב\"ב ויהי' התעוררות הגאולה. הנה לא די שבשעת הגאולה יהיו אלו הימים לששון ולשמחה. אלא אפי' בכל שנה ושנה יהיו נפתחים שערי הרחמים בימים ההם בזה\"ז ויהיו הימים האלה לבית ישראל לששון ולשמחה ולמועדים טובים: ]:
ובסידור לב שמח כתב שמעתי ממו\"ח הק' מהר\"ש מבעלז זצוק\"ל במה שכתוב מה לך הים כי תנוס. והוי שייך מה לך הים כי נסת דהא כבר נס. רק כמו שאז נס הים מפני ישראל כך תמיד כל הגלים העומדים על ישראל שהם מים רבים לא יכלו לכבות את האהבה וזה הרמז מה לך הים כי תנוס לשון הוה שנס תמיד מפני ישראל: ובשבועות מקבלים התורה וכן בכל זמן ולהבין איך מקבלים התורה בכל שבועות והלא כבר ניתנה י\"ל ע\"פ משארז\"ל בכל יום יהיו בעיניך חדשים כיום שניתנה [השמטה: יהי' בעיניך חדשים כיום שנתנה. וראיתי בכתבי הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל (ברכה) וז\"ל ראיתי בספר ישן וז\"ל קבלה בידינו דקודם נתינת התורה שלח הקב\"ה את בני לוי לכל אומה ולשון על קבלת התורה ע\"כ. ולמה שלח את בני לוי קודם. מחמת שהם היו הצדיקי הדור. והצדיק של הדור הוא כלול מכל הדור. ובזה שהלכו אצלם ולא רצו לקבלם הי' משברים הכח של כל אומה ולשון כו' ע\"ש:] ואת זה צריך לקבל עליו בכל שבועות עכ\"ל. ועי' טעמי המנהגים סעי' תתע\"ח בהשמטה." + ], + [ + "טעם. שנוהגים לומר מגלת רות בחג השבועות. לפי שמגלת רות נכתבה ע\"י שמואל הנביא ליחס את דוד המלך שבא מרות המואביה כי כן מן השמים הסכימו על הדבר וסוף המגלה מסיים עיקר היחוס מפרץ עד דוד לכבודו. כדאיתא בכמה מפרשים וביום חג השבועות נולד דוד כדמוכח מן הירושלמי שהביאו התוס' פרק קמא דחגיגה דוד מת בעצרת. וידוע שהקב\"ה משלים שנותיהם של צדיקים לפיכך נכון לקרות מגלת רות ביום הולדת את דוד המלך ע\"ה לכבודו. (בנין אריאל):" + ], + [ + "עוד טעם. שנוהגים לומר מגילת רות בחג השבועות. זכר למעמד הר סיני שקיבלו אז ישראל סך תר\"ו מצות נוסף על הז' מצות שנצטוו ב\"נ ועולה ס\"ה למספר תרי\"ג ולזה נתקן לומר מגילת רות בחג זה כי רות מספר היא תר\"ו. תשואות חן. וע\"ל סעי' תקפ\"ד וסעי' תקפ\"ה:" + ], + [ + "טעם. שנוהגין לאכול מאכל חלב יום א' דשבועות. שהוא כמו שני תבשילין שלוקחין בליל פסח זכר לפסח וזכר לחגיגה כך אוכלין מאכל חלב ואח\"כ מאכל בשר זכר לקרבן שתי הלחם שהיו מביאים ולכן כשאוכל חלב ואח\"כ בשר דצריך לכ\"א לחם מיוחד וצריך שני לחמים והוי זכר זה בזה. מחצית השקל סי' תצ\"ד סק\"ז. כ' הכלבו נהגו לאכול דבש וחלב שהתורה נמשל להן כמ\"ש דבש וחלב תחת לשונך:" + ], + [ + "עוד טעם. כי חלב רמז לחסד גוון לובן ומה שנתן לנו את תורתו הוא מצד החס\"ד הגמור והרחמי\"ם כי גבר חסדו עלינו. להודיע לבריותיו ולגלות להם מסטורין דילי'. והנה \"להגיד \"בבקר \"חסדך. ר\"ת חלב. בני יששכר. וצריך לאכול גם בשר כי אין שמחה בלא בשר. הגהות מנהגים:" + ], + [ + "עוד טעם. לפי שעד מתן תורה הותר להם בשר נחירה ובהמה טמאה ועכשיו אחר נתינת התורה נצטוו על השחיטה ועל מאכלות אסורות ונאסרו כל הכלי' ולא היו יכולים להגעיל הכלי' בשבת ביו\"ט כי לכ\"ע בשבת נתנה תורה ולא הי' להם מה לאכול והוכרחו לאכול מאכלי חלב וע\"כ אנו נוהגין ג\"כ לאכול מאכלי חלב בחג השבועות זכר למתן תורה. גאולת ישראל:" + ], + [ + "עוד טעם. דאיתא במדרש ח' שמות יש להר וחד מנהון גבנינים מלשון נקי כגבינה. ע\"כ אוכלין גבינה בשבועות כי אז קבלנו התורה על הר ששמו כן. בשם הרב הקדוש הגאון המקובל מוהר\"ר שמשון מאסטריפאליע זצוק\"ל:", + "קונטרס אחרון
על הר ששמו כן. ובשם ידידי הרב הה\"ג מו\"ה נחום אהרן רוקח נ\"י הטעם שאנו אוכלים מאכל חלב בשבועות. עפ\"י מה שאמז\"ל (בכורות דף ו') וחלב מנלן דשרי הא אבר מן החי הוא. מדכתיב (שמות ג') ארץ זבת חלב ודבש כו' וא\"כ קודם קבלת התורה הי' חלב אסור משום אבר מן החי כי היא משבע מצות שגם בני נח הזהרו עליו ואחר שקבלו התורה אז הותר להם לאכול חלב וע\"כ נוהגין לאכול מאכלי חלב בחג השבועות זכר למתן תורה." + ], + [ + "עוד טעם. משום שהתורה אין אוהבת אלא שפלות. לכך בימים קדמונים הי' לומדים על הארץ ומאכל חלב הוא קטנות. בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל:" + ], + [ + "טעם. שהתירו לנו חז\"ל בחג השבועות שלא להמתין אחר הגבינה השיעור כמו בשאר ימות השנה. מחמת שאז הוא שעת מתן תורה הקדושה ואנו מראים עצמינו שאנו דוגמת המלאכים בשעת מתן תורה ע\"י התורה.*כתב הכלבו סי' ק\"ו וז'\"ל יש שאין חוששין בעצרת לאכול גבינה בסעודת מנחה אף שאין ו' שעות מסעודה שחרית כיון שהוא תאב לאכול כבר נתעכל הבשר ובלבד שיחצוץ שיניו ע\"כ. ועי' פ\"מ סי' תצ\"ד ס\"ק ו' דאין להתיר בשבועות כלל כ\"א כמו בשאר השנה להמתין שש שעות דוקא אחר בשר או אחר גבינה קשה ע\"ש: נועם אלימלך פ' משפטים:" + ], + [ + "טעם. שנהגו הנשים לעשות בשבועות לחם ארוך ולו ארבע ראשים. זכר לשתי הלחם דקרב בעצרת. או אפשר מפני מזל תאומים המשמש בסיון.*ועצרת י\"ל תשלומין כל ז' לפיכך מנהג ספרדים שלא לומר בהן תחנון ונכון הוא. (יעב\"ץ). ובספר אמרי שפר מהרב המגיד מבראד זצ\"ל מביא ראי' לדעת המקובלים שאין לומר תחנה שבעה ימים מפסח שני דעדיין שערי רחמים פתוחים. והוא ממה שנאמר (בהעלותך י\"א) ויהי בשנה השנית בחודש השני בעשרים בחודש נעלה הענן מעל משכן העדות הא דלא נסעו עד עשרים בחודש אייר בשלמא עד ניסן המתינו עד הקמת המשכן ושוב המתינו עד פסח. ראשון ואח\"כ המתינו על שני אך אחרי פסח שני הי' להם לנסוע אך מיום י\"ד באייר זמן עשיית פסח שני עד יום העשרים הוי שבעה ימים לכך כל יומא הוי יומא דפגרי לא נסעו רק ביום העשרים שהוי מקצת היום ככולו אז התחילו לנסוע ע\"ש:
ובספר עולת החדש כתב וז\"ל מדברי הרע\"מ בהעלותך דף קנ\"ב ע\"ב משמע שמן ר\"ח ניסן עד כ\"א דר\"ח אייר דין אחד להם. ועפ\"ז מנהגא שלא לומר נ\"א ותחנון עד כ\"א דר\"ח אייר. ועוד שבל'ז מבואר בספרים שכל ימי הספירה הרי הוא כמו חוה\"מ וכן ראיתי מאנשי מעשה שלא אמרו נ\"א עד אחר חג השבועות אמנם הנוהג עד כ\"א אייר בודאי לא הפסיד כי יש לזה שורש ויסוד גדול מהרע\"מ הנ\"ל: כל בו סי' נ\"ב:" + ], + [ + "עוד טעם. משום דהתורה נקראת לחם וכתיב ארוכה מארץ מדה. ולזה עושים לחם ארוך רומז לתורה ארוכה ורחבה. ובו ד' ראשים כנגד פרד\"ס שיש בתורה. לב דוד:" + ], + [ + "טעם. שאסרו חכמים ביו\"ט קצירה וטחינה ובצירה וסחיטה וצידה אע\"פ שהם מלאכת אוכל נפש. לפי שהאדם רגיל לקצור שדהו ולבצור כרמו כא' ולדרוך כל ענביו ולטחון הרבה ביחד וחשו חכמים שאם היו מתירין בי\"ט הי' קוצר כל שדהו ובוצר כל כרמו ודורך כל ענביו וימנע משמחת יו\"ט וכן צידה אסרו שפעמים שתעלה במצודתו דגים הרבה. טור סי' תצ\"ה. כתב המ\"א שם סק\"ב דאין לבשל פירות היבשים בי\"ט מפני שהם טובים יותר כשנתבשלו מאתמול ע\"כ. ומחצית השקל שם כתב דיוכל לבשלם ע\"י שינוי ע\"ש: ", + "קונטרס אחרון
מלאכת אוכל נפש*בספר בני יששכר (חדש ניסן מאמר י\"ג) כתב שמעתי מפי קדוש מחו' הרב הקדוש מהרצ\"ה מזידיטשוב זצוק\"ל מלאכת אוכל נפש שהתירה התורה בכל יו\"ט. הנה נכתב בתורה אצל שביעי של פסח. כי קשין מזונותיו של אדם כקריעת ים סוף: . עי' בתשובות כתב סופר סי' ס\"ז דאוסר להדליק הצינד העלציל באפר חם שאין בו רק חום אש הגם דהאפר חם וכח תולדות אש בו מ\"מ א\"ב דבר אש רק בכח האפר חום האש ומולד חדש. וכן לחכך הצינד העלציל בברזל על ענגילישע קעך ג\"כ אסור והעולם אין נזהרים בזה ע\"ש שהאריך בדברי טעם:
ועי' בשו\"ת שו\"מ מהד\"ק ח\"ב סי' קל\"ח שכתב לאסור עשיית הציגארעטין בנייר ביום א' וביום ב' הניח בצ\"ע ע\"ש:
ובספר ארחות חיים סי' תקי\"ד אות א' כתב בשם שו\"ת שאילת שלום סי' מ\"ג שכתב להתיר עשיית ציגארעטין ביו\"ט ע\"י דיבוק הנייר ברוק ויקרע הנייר מעיו\"ט ממקום שהוא מחובר רק לכתחילה יעשה אותם מעיו\"ט:
ובהגהות שם כתב וז\"ל בדין עשיית ציגארעטין ביו\"ט ע\"י דיבוק הנייר ברוק שכתב בשו\"ת שו\"מ מהד\"ק ח\"ב סי' קל\"ח לאסור. די\"ל כיון דכל תיקונו רק לצורך לסתור התיקון בו ביום בשריפתו ליכא משום מתקן וגם הוי תיקון ארעי שאינו דבק המתקיים ואסור להסיר את הקצוות מן ציגארין ביו\"ט. קיצור ש\"ע סי' צ\"ח סעי' ל\"ב. ויוכל להדליק אותו בצד השני:" + ], + [ + "טעם. שאסור לבשל מיו\"ט לצורך שבת. כדי שלא יבואו לבשל מיו\"ט לחול שיאמרו ק\"ו הוא, מיו\"ט לשבת אין מבשלין מיו\"ט לחול לא כ\"ש. מיהו תקנו חז\"ל שעל ידי עירוב תבשילין שיעשה מעי\"ט לצורך שבת יכול לסמוך ולבשל אפי' לכתחלה מיו\"ט לשבת. שכיון שהתחיל מעיו\"ט לבשל לצורך שבת לא הוי בישולו ביו\"ט לצורך שבת אלא כגומר והולך בישולו ביו\"ט מה שהתחיל מעיו\"ט ודי בזה היכירא שידעו שכיון שאסור להתחיל ביו\"ט לצורך שבת ק\"ו דמי\"ט לחול לגמרי אסור. לבוש סי' תקכ\"ז. כתב הבאר היטב שם סק\"ב וז\"ל מהרי\"ל הי' מניח הבשר על הטעלי\"ר גם לקח לחם שלם ולקחו ללחם משנה בליל שבת ולמחרתו בסעודה ג' הי' בוצע עליו כיון דאתעביד ביה חדא מצוה ליעבד ביה מצוה אחריתא. ובשל\"ה כתב שלא ליקח עצם שפל אלא יקח חתיכה חשובה ואל תהי' מצוה זו קלה בעיניך ע\"ש:*ואסור לאפות או לבשל או לשחוט מיו\"ט לחבירו אבל ממלאה אשה כל הקדירה בשר אע\"פ שאינה צריכה אלא לחתיכ' אחת. מפני שהתבשיל מיתקן יותר כשיש הרבה בקדיר'. וכן ממלאה אשה כל התנור פת מפני שהפת נאפה יפה בזמן שהתנור מלא. וכן יכולה לבשל הרבה קדירות ולאכול מכל אחת מעט וכ\"ש שיכול לשחוט אע\"פ שא\"צ אלא לכזית. ודוקא קודם אכילה אבל אחר אכיל' אינה יכולה לבשל ולומר אוכל ממנה כזית דהוי הערמה. א\"ח סימן תק\"ג וב\"י ולבוש שם. ועי' מהרי\"ל שכתב וז\"ל מהר\"י סג\"ל דרש אע\"פ שיש מתירין לשחוט ביו\"ט אחר סעודת שחרית ע\"י אכילת הכבד או שאר מעט בשר מן הכבש או תרנגולים ששוחט. אמנם יש אוסרים משום הערמה דמנכרת שכבר מילא כריסו שוב אין שמחת יו\"ט במועט שאוכל ופשיטא דאסור. ואמהר\"ש שנכון הוא וכן נוהגין שאין שוחטין שום דבר אחר סעודת יו\"ט ראשון לצורך יו\"ט שני ע\"י היתר אכילת דבר מועט ע\"ש: ולאחר שהכין צרכי שבת יכול לאכלו. או\"ח שם סעי' ט\"ז:", + "קונטרס אחרון
דהוה הערמה. ועי' או\"ח סי' תקכ\"ז סעי' כ\"ג דאם עבר ובישל כמה קדירות שלא לצורך יום טוב מותר לאכלן בשבת או בחול. ואם הערים לבשל ב' קדירות לצורך היום והותיר אחת לצורך מחר אסור באכילה. וכתב הט\"ז שם ס\"ק כ\"ב בשם רש\"י הטעם שהחמירו בהערמה טפי מעבר במזיד. משום דאלו מזיד רשע הוא לעבור על דברי חכמים ואין אחרים לומדים ממנו והוא עצמו משים אל לבו ושב הלכך לא מיעקרא תקנת עירוב. אבל מערים סבור לעשות בהיתר ואחרים לומדים ממנו ומיעקרא תקנת עירוב הלכך קנסוהו רבנן ע\"ש:
כתב בספר דברי דוד מהגאון הגדול מוהר\"ר דוד בעל הטו\"ז (לך) בשם חותנו המאור הגדול זלה\"ה דנשחבשו הספרים שכתבו שאברהם אבינו קיים אפי' עירובי תבשילין. שהי' להם לכתוב עירובי תחומין באשר שהלימוד שהוציאו חז\"ל בזה הוא מדכתיב עקב אשר שמע אברהם בקולי. מצות שאדם דש בעקביו קיים א\"א והיא תחומין וכמו שאיתא במס' עירובין והטעות יצא להם שהי' כתוב לפניהם ע\"ת והי' משתמע לתרי אפי וכתבו תבשילין במקום תחומין:
ובמ\"ר פ' תולדות עקב אשר שמע אברהם בקולי וישמור משמרתי מצותי חקותי ותורותי. ר' נתן בשם ר' יוחנן אמר אפי' הלכות עירובי חצרות הי' אברהם יודע, תורותי ב' תורות, שקיים אפי' מצוה קלה שבע\"פ עכ\"ל:
ובספר עונג חיים לשבת כתב ג\"כ בשם זרע אפרים על הפסיקתא דר\"כ דשם כתב בשם הגאון ר' זלמן מווילנא ז\"ל דט\"ס נפל בגמ' שלפנינו במ\"ש אפי' ערובי תבשילין שהי' כתוב אפי' ע\"ת ר\"ת ערובי תחומין והמדפיסים טעו בזה. עוד כתב דיש רמז ע\"ז במ\"ש עקב אשר שמע אברהם בקולי \"וישמור \"משמרתי \"מצותי \"חקותי \"תורותי ר\"ת תחומם:
אע\"פ שהניח עירוב אינו יכול לבשל ביו\"ט ראשון. היינו אם חל יו\"ט ביום ה' ו' לשבת. סי' תקכ\"ז סעי' י\"ג. ועי' שערי תשובה שם ס\"ק י\"ב דמ\"ש הרדב\"ז דמיני עופות ומיני בשר שאם יבשלם ביום שחיטתן אינם יפים לאכול כמו הנשחטים מאתמול מותר לשוחטם ביום ראשון. ע\"כ נראה שר\"ל כשצריך להם ביום ראשון או שיאכל ממנו קצת ע\"ש. אין לשין הוורעממיל\"ש (היינו לאקשין) ביו\"ט לפי שהישנים יותר טובים. מ\"א סי' תצ\"ה סק\"ג:
כיצד מצות הנחת ע\"ת נוטל בידו חתיכת פת שיש בה כביצה וכזית בשר מבושל או שאר דבר מבושל שיש בו כזית כדי שבפת זו יהא מותר לו לאפות מי\"ט לשבת ובתבשיל זה יהא מותר לו לבשל מיו\"ט לשבת. ש\"ע הרב סי' תקכ\"ז סעי' ג':
ויותר נכון שיקח שומן אווז שניחך אצל האש או גריווין כי בשר או דגים יוכל להתקלקל ואז לא מהני העירוב:" + ], + [ + "טעם. שנקרא עירוב. מפני שהוא מערב בישולי צרכי שבת וצרכי יו\"ט לעשותן יחד והואיל והוא דרבנן מותר להניחו בעי\"ט אפי' בספק חשיכה. לבוש סי' תקכ\"ז סעיף א'. וע\"ל סעי' תקצ\"ד וסעי' תקצ\"ה:" + ], + [ + "טעם. כשמברכין ר\"ח אב אומרים מנחם אב. שמנחם את הא\"ב בשביל שכל הקינות הם באל\"ף בי\"ת וידוע שכל הבריאה נברא בא\"ב וא\"כ כאשר יהי' הגאולה יהי' הנחמה על הא\"ב. (רמתי' צופי'):", + "קונטרס אחרון
יהי' הנחמה על הא\"ב. בין המצרים כבר כתבו הפוסקים שאסור לאכול פרי חדש וללבוש מלבושים מדשים*ועי' שע\"ת סי' תקנ\"א ס\"ק י\"ח דכתב וז\"ל כתב בס' עמודי שמים שאף הבגדים ישנים והם חביבים אצלו אסור לקנות מר\"ח אב. וגם מטעם ברכת שהחיינו לאו ש\"ד. אבל אם נתנו לו במתנה שמברך הטוב והמטיב יברך מיד ע\"ש:
ומנעלים חדשים מותר ללבוש בין המצרים ואין להחמיר בהם רק מר\"ח דהא אין מברכין עליהם שהחיינו. דדוקא בגדים חדשים שמברכין עליהם שהחיינו כתב הב\"ח דאסור מי\"ז בתמוז ואילך עי' מ\"א שם ס\"ק כ\"א משא\"כ במנעלים חדשים וכן כל דבר שאינו חשוב. עי' סי' רכ\"ג סעי' ו':
קציצת הצפרנים אין לאסור רק בשבוע שחל בה ת\"ב. ולכבוד שבת פשיטא דשרי. עי' מ\"א סי' תקנ\"א ס\"ק י\"א וט\"ז שם ס\"ק י\"ג:
ועי' פרמ\"ג שם ס\"ק י\"א דלכבוד השבת אף שחל ט\"ב בשבת י\"ל דשרי בע\"ש ליטול הצפרנים אף לט\"ז. וה\"ה לסרוק ראשו י\"ל דשרי ע\"ש. ובספר ארחות חיים שם אות י\"ב כתב בשם פמ\"א ח\"ב סי' ל\"ז דאשה מותרת בתספורת מר\"ח עד התענית דהא יש מתירים אפי' באבילות לאחר ז' וע\"ל סעי' תתרמ\"ז בד\"ה ובשו\"ת נו\"ב:
ועי' עטרת זקנים סי' תקנ\"ג דהמנהג שהנשים רוחצות ראשן בט\"ב ממנחה ולמעלה. וזקנים הראשונים הנהיגו זהו ועשו סמך לדבר על מה שאמרו בהגדה כי משיח נולד ביום ט\"ב וצריך לעשות זכר עכ\"ל:
ומותר לעשות שדוכין. ומ\"מ אסור לעשות סעודה ואפי' בלא ריקודין ומחולות אבל מה שנוהגין לאכול מיני מרקחת בשעת כתיבת התנאים לא מיקרי סעודה. מ\"א שם סק\"י. ומותר לעשות בגדים חדשים לצורך נשואין מר\"ח עד התענית. אבל מי שקיים פ\"ו אסור. שם סק\"ח: כדי שלא יצטרך לומר עליהם שהחיינו. וכן ראוי לעשות באלו הימים לשמור עצמו מלאכול פרי חדש וגם בר\"ח ובשבתות. ש\"ע האריז\"ל. ועי' ט\"ז סימן תקנ\"ח ס\"ק י\"ז. ועי' מ\"א ס\"ק מ\"ב דאם חל י\"ז בשבת דלכ\"ע מותר לומר שהחיינו:
חולה מותר אף בחול שהפירות פותחין לו תאותו. זכור לאברהם אות ט' בשם מהרי\"ץ כ\"י. ואמר בין המצרים יאכל פרי אחר חדש ויברך שהחיינו עליו ויכוין לפטור גם אותו פרי. יש מי שכתב דלאשה מעוברת יחנו פרי חדש ותאכל בלי שהחיינו כיון שהחיינו רשוח והכא יש לחוש שמא תתאוה ויגרום נזק לה ולולד. וכן קטן שיש לו ידיעה קצת אבל לא יכול להבחין בין ימים אלו לשאר ימות השנה ומתאוה לפר\"ח שרי ליתן לו ויברך שהחיינו כדי שלא יטעה ולא יברך בשאר הימים. שם. ועי' ליקוטים סעי' קע\"ו:" + ], + [ + "עוד טעם. שנקרא החודש הזה מנחם אב. שכביכול הקב\"ה שמנחם א\"ע כמו אב שמנחם א\"ע בנעוריה בית אביה דרשו חז\"ל כל שבת נעורים לאביה.*ועי' בני יששכר שהביא בשם ספר קול אליהו וז\"ל בעה\"ק ירושלים תוב\"ב נהגו שלא לאכול בשר מר\"ח אב עד התענית ואם נשאר לו בשר ממה שקנה לצורך אוכל נפש לר\"ח או לשבת שמע אומרים בשם הרב מהר\"א יצחק שהי' אוכל משיורי רא\"ש חד\"ש ושבת ושכן נהגו אחריו עכ\"ל. וכתב ע\"ז ונלע\"ד מקום ההיתר הוא באפשר דאם נאמר שלא יהי' רשאי לאכול שירי הבשר אחר השבת יתקלקלו השירים ומימנע ולא יקנה לשבת רק בדוחק ובצמצום וע\"י זה יהי' מניעה לעונג שבת ודכירנא כד הוינא בימי חורפי הייתי משמש לפרקים לצדיק אחד שהי' מפורסם בדורינו מהר\"מ סופר זצוק\"ל מיפשעווארסק והצדיק ההוא הי' מפורסם לבעל מדריג' ורוה\"ק והיו מנהגו שהי' מצניע שיורי מאכלים אשר היו מתוקנים לשבת כגון הרקיקים ודובשנין ובבוא אליו איש נכבד בימי החול הי' מכבדו בשירים הללו ואמר שזה מיקרי כעין שירי מנחות. וברבות הימים מצאתי בשם גדול א' שמי שרוצה שלא לאכול בשר ושלא לשתות יין בימי החול או מחמת פרישות וכאשר יכבד הדבר עליו. הנה יקנה בשר ביום ד' או ביום ה' לכבוד שבת ומותר לו לאכול מאותו הבשר גם בימי החול. וגם מה שישתייר לו אחר השבת יוכל לאוכלו בימי החול. ורואה אני שהדבר ק\"ו להתיר בניד\"ד. כ\"ז הנני כותב לא להלכה ולא למעשה כי כדאי הוא בית אלקינו וכו' ע\"ש. ועי' פתחי תשובה סי' שע\"א ס\"ק י\"ב: דביר המוצנע:", + "קונטרס אחרון
נהגו שלא לאכול בשר מר\"ח אב.*ובסידור יעב\"ץ כתב שהמקבל אורח ת\"ח בתוך ביתו יומא טבא לו ואין לו סעודת מצוה גדולה מזו שהנהנה בסעודה שת\"ח מיסב בה כנהנה מזיו השכינה. וגדולה הכנסת אורחים מהקבלת פני השכינה ע\"כ אם החכם האורח הבא צריך לאכול בשר משום חולשא דאורחא יש להתיר לבעה\"ב לאכול עמו בשר ולשתות יין ויכול לזמן אפי' כל הלומדים והחכמים שבעיר להסב עמו לכבודו ולא ימלט משמועות חדושי תורה כו' והוא שיהי' חכם גדול מובהק ומומחה לכל ולא אזלינן בתר שמא אלא בתר טעמא טעם זקנים אפי' בחור בשנים: ולענין אם יש מקום לסמוך על סיום מקרא לאכול בשר בחדש אב ולענין הבכורי' בע\"פ וגם אם מסיים מקרא קטן או מסכת קטנה אם מהני עי' בספר נחלה לישראל שאלה ל\"א בשם הה\"ג מהרש\"ק זללה\"ה מבראד שהסכים לסמוך גם על סיום מקרא. ולענין אם לומד מסכת קטנה או מקרא קטן ירד לחלק דהיכי דהוי דרך לימודו אז אף אם לומד רק מסכת קטנה או מקרא קטן די בזה אבל כשלומד בכוונה כדי שיעשה סיום אז אם הוא לימוד גדול דעכ\"פ יש כאן מצות לימוד אז יוכל לסמוך אף בכה\"ג. אבל כשאין בו לימוד גדול וגם אינו דרך סדר לימודו לא מהני:
ובספר ארחות חיים סי' תקנ\"א אות ל\"ה כתב בשם הרב הצדיק הקדוש מוהר\"ר ישראל מרוזין זצוק\"ל דציוה אחר תענית ט\"ב ללמוד מסכת א' משניות ולסיים ולאכול בשר. ובהגהות שם כתב וז\"ל ובדין סיום מסכת עי' מש\"ז א\"ח סי' ק\"ב סק\"ד דמסכת דרך ארץ לא מיקרי תורה אם כן בסיום מסכת ד\"א אין היתר לאכול בשר ע\"ש:" + ], + [ + "טעם. שנוהגין שלא לאכול בשר גם בר\"ח אע\"ג דאיתא בסי' תי\"ט דסעודת ר\"ח מצוה*בספר נחלה לישראל סי' ל\"ז כתב וז\"ל ראיתי בעבה\"ק להגאון חיד\"א ז\"ל מורה באצבע סי' רל\"ג דכתב דמנהגם לאכול בשר בר\"ח אב. והנה גם בש\"ע אין הכרע דמש\"ש בסי' תקנ\"א סעי' ט' דנוהגין שלא לאכול בשר מר\"ח יש מקום לומר דהיינו אחר ר\"ח ומצינו כעין זה בה' ר\"ה סי' תקפ\"א סעי' א' דנוהגין לקום מר\"ח לומר באשמורת סליחות. וכתב המ\"א היינו אחר ר\"ח דבר\"ח אסור לומר תחנונים. איברא דבאגור איתא דנוהגין איסור ברחיצה מר\"ח עדה\"כ והשבתי חגה וחדשה ע\"ש משמע דבר\"ח עצמו אסור לאכול בו בשר ע\"ש. וגם ממ\"ש חז\"ל משנכנס אב ממעטין בשמח' קאי גם אר\"ח ודאי ומניעת אכילת בשר הוא מניעת השמחה כי אין שמחה אלא בבשר. עי' אשל אברהם סימן תקנ\"א:
מי שדרכו לברך ברכת המזון על היין נ\"ל שעביר' הוא בידו אם ימנע בין המצרים לברך על היין אף אם נזהר מבשר ויין ואם לא מסתפינא אמינא אפילו עט\"ב קודם סעודה המפסקת מותר לברך על היין. יוסף אומץ אות תת\"ס. ולשתות יין הבדלה משנכנס אב לא ראיתי רבותי נזהרין. הגהות מנהגים:
ובספר ארחות חיים סי' תקנ\"א אות כ\"ו כ' בשם שד\"ח בענין שבין המצרים שבהיותו בעיר גדולה של חכמים וש\"ס ראה שלמים וכן רבים אף בימים שאין אוכלים בשר אין נמנעין משתיית היין. ואמרו שכך קבלו מנהג זה שלא לאסור היין. ומ\"מ הדבר פשוט כי מקום שנהגו שלא לשתות יין בימים שאין אוכלים בשר. הרי להם בשר ויין שוה. ומי ששותה הוא פורץ גדר ומשפטו חרוץ יש\"ן רח\"ל: משום שמת בו אהרן הכהן ויש שמתענים כמ\"ש בסי' תק\"פ. א\"ח סי' תקנ\"א בשם ס' נזירות שמשון:", + "קונטרס אחרון
בשר גם בר\"ח. וטעם. המנהג לאכול בשר בער\"ח אב לעת ערב ומאמר העולם הוא מיעסט פלייש פאר דער שיהל. כלומר שנוהגין לאכול בשר קודם שילכו להתפלל. הוא כיון דכמה פעמים אוכלין בכל השנה מאכלי חלב ומהם אשר חביב להם יותר חלב מבשר ובמה יודע איפא זכר לחרבן. לזה שמו להם לחק שיאכלו בשר ויין בער\"ח אב לעת ערב מה שלא יאכלו להבא:
עוד טעם. להראות דפורשין מעכשיו לשם עינוי לא משום דמאכל חלב חביב עליהם ראיתי בספר א':" + ], + [ + "טעם. שנוהגין לישב על גבי קרקע בסעודה המפסקת. כדי שיהא נראה סעודה ענייה ושפלה ולכן אין צריך לחלוץ מנעליו באותה סעודה. עי' ב\"י סי' תקנ\"ב:", + "קונטרס אחרון
סעודה ענייה ושפלה. ומה\"ט יש ליזהר שלא ישבו ג' לאכול יחד סעודת המפסקת כדי שלא יתחייבו בזימון כדי שלא תהי' סעודה תשובה. ח\"א כלל קל\"ד סעי' ד'. ועוד לקיים מה שנאמר ישב בדד וידום כי נטל עליו דהא אפי' אבל חייב בזימון. לבוש סי' תקנ\"ב סעי' ח':", + "לחלוץ מנעליו. ובענין מנעלים של בגד חדשים אם מותר לחנכם וללובשם בט\"ב. אפשר כיון שהוא זכר אבילות בלבד שיהי' מותר וטוב הדבר שלא לחנכם בט\"ב אלא ביוה\"כ והמחמיר תע\"ב. הלק\"ט ח\"ש סי' קל\"ט:" + ], + [ + "טעם. שאסור לאכול שני תבשילין משני קדירות בסעודה המפסקת מפני שהוא דרך שררה וכבוד. ויש להחמיר אפי' מב' מינים בקדירה אחת אא\"כ הוא דבר שדרכו בכך כל השנה כגון אפונים שנותנים עליהם בצלים ובצים. לבוש סי' תקנ\"ב סעי' ב'. ואסור לאכול דגים. משום דאיכא דוכתא דדגים בכלל בשר ועוד דהוא עולה על שלחן מלכים. מ\"א שם ס\"ק ב'. ואסור לעשות לביבות ממולאים בגבינה. כי הם שני דברים כי העיסה הוא מאכל בפ\"ע והגבינה הוא ג\"כ מאכל בפ\"ע ואף שנאכל כשהוא חי מ\"מ כשנתבשל מיקרי תבשיל וה\"ל כשני מינים בקדירה אחת כיון דרוב פעמים אין דרכן בכך (מ\"א ומחצית השקל שם סק\"ד). ונוהגין לאכול עדשים או בצים. מפני שהם סימן לאבל. מה בצים ועדשים זו גלגל אף אבילות גלגל היא שחוזר בעולם. מה בצים ועדשים אין להם פה אף אבל אין לו פה שאין לו להרבות בדיבור ואין אוכלים תבשיל אחרת. לבוש שם סעיף ה'*ובליקוטי פרי חדש סימן תקנ\"ב כתב וז\"ל ורבים מהתלמידים הבינו שמאכל אבילים אין בה איסור משום ב' תבשילין ולכן נהגו לאכול מאכל עדשים ואח\"כ ביצים קשים ונשתרבב המנהג אף לקצת יודעים. וכנראה שטעו בדברי ההג\"ה שכתב ויש נוהגין לאכול ביצים קשים והם הבינו שרוצה לומר שמלבד מאכל עדשים אוכלים ג\"כ ביצים קשים והם טועים בדבר משנה דהא מתני' סתמא קתני ולא יאכל ב' תבשילין וכוונת ההג\"ה היא שבמקום עדשים יש נוהגים לאכול ביצים קשים ע\"ש. עוד כתב ויש נוהגים לאכול העדשים ולברך ברהמ\"ז וחוזרים ואוכלים ביצים קשים וגם מנהג זה אינו נכון חדא משום ברכה שאינה צריכה וכמ\"ש ר\"י בתוספות דמס' שבת לענין ג' סעודות ועוד שנמצאת נפקעת תקנות חכמים שלא יאכל אדם ב' תבשילין: ויש ליזהר שלא ישבו שלשה לאכול בסעודה המפסקת כדי שלא יתחייבו בזימון. ואם אירע שאכלו ג' ביחד לא יזמנו משום דלא חשיב קביעות כיון דדעתם לכתחלה שלא יקבעו יחד לכן אין מזמנים. מ\"א שם סק\"ט:", + "קונטרס אחרון
ממולאים בגבינה. ומותר לאכול ברייטי לאקשין עם גבינה בסעודה המפסקת. ספר החיים להגאון מהרש\"ק מבראד זצ\"ל סי' תקנ\"ב", + "מפני שהם סימן לאבל. בפרקי דר\"א פרק ל\"ה כתב וז\"ל ר' אליעזר אומר העדשים מאכל צרה הם ואבל תדע לך כשנהרג הבל היו אבותיו אוכלין על אבלו מאכל עדשים באבל ובצרה. כשנשרף הרן באור כשדים היו הוריו אוכלין על אבלו מאכל עדשים באבל ובצרה. ויעקב הי' אוכל מאכל עדשים באבל וצרה על שהיתה מלכות ושררה ובכורה של עשו. ובאותו יום מת אברהם אבינו זקנו. וישראל אוכלין מאכל עדשים ואבל וצרה על אבל ב\"ה ועל גלות ישראל. מכאו אתה למד שאין בני עשו נופלין עד שיבא שריד מיעקב ויתן לבני עשו מאכל עדשים באבל ובצרה ויקח מהם שררה מלכות ובכורה שקנה יעקב ממנו בשבועה שנאמר ויאמר יעקב השבעה לי כיום וישבע לו:" + ], + [ + "טעם. שאין מדליקין נרות בבית הכנסת בט\"ב. דאיתא באיכה רבתי שאמר הקב\"ה למלאכי השרת בשעת חורבן הבית מלך ב\"ו כשהוא אבל מה דרכו לעשות אמרו לו מכבה את הפנסין אמר להם אף אני אעשה כן שנאמר שמש וירח קדרי (פי' פנסין כלים שנותנין בהם הנרות מפני הרוח שלא יכבו שקורין להם עששיות) וכן תרגום באורים כבדו ה' בפנסיא. אבודרהם.", + "קונטרס אחרון
בבהכ\"נ בט\"ב. אין מדליקין נר תפלה בביהכ\"נ בט\"ב שחרית ולמנחה מדליקין ואם יש ברית מילה מדליקין נרות בשעה שמביאין התינוק למול. א\"א סי' תקנ\"ט סק\"ג בשם מהרי\"ל:" + ], + [ + "טעם. שאומרים בט\"ב אחר תפלת ערבית קדיש שלם עם תתקבל. שעדיין לא קראו איכה שנאמר בו סתם תפלתי. לבוש מנהגים סעי' כ\"ח:" + ], + [ + "טעם. שלא נהגו באיכה כמו במגילה לכתוב אותה על קלף וספר בפ\"ע כדין כל הספרים שצריכים לצאת בהם ידי חובתם בציבור ולא דמי לשיר השירים ורות וקהלת דשאני הם שאין רגילין לקרותם בש\"ץ אלא כל יחיד ויחיד קוראה בפ\"ע משא\"כ באיכה שצריכים לקרות ע\"י הש\"ץ להוציא הקהל ולמה קורין אותה מתוך החומשין הנדפסין ולא נכתבה כהלכות ספרים. ואפשר שנהגו כן מפני שלא הי' מצוי להם מפני שהסופרים לא נהגו לכותבם משום שאנו מחכים ומצפים בכל יום שיהפך לנו לששון ולשמחה יום זה ולמועד*בספר אמרי צדיקים ח\"ש כתב בשם הרב הצדיק הקדוש מוהר\"ר לוי יצחק מבארדיטשוב זצוק\"ל וז\"ל הנה מגילה זו הוא אחד מחמש מגילות הקדושים ולכאורה לעתיד לבוא בב\"א יעשו על המגילה זו שהחיינו ואיך יקראו המגילה הזאת בנחת בתשעה באב. וכתב שיקראו את המגילה בזה הלשון. איכה עד עכשיו היתה ישיבתה בדד העיר ועכשיו רבתי עם שרתי במדינות היתה למס. פי' ועכשיו נותנים כל האומות מס לישראל. בכו תבכה בלילה ודמעתה על לחיה עד היום. ועכשיו אין מנחם לה. היינו המדה של אין מנחם לה ונקרא כל המגילה בדרך זה בתענוג גדול מה שאין הפה יכול לדבר ומשום הכי יהי' שייך ג\"כ הברכה של שהחיינו. על אופן זה יהי' כל המגיל' ונזכה בב\"א: ואם הי' כותבין מגילת איכה הי' נראה כמתיאשי' מן הגאולה ח\"ו משא\"כ: בגאולת פורים כי ימי הפורים לא יהי' בטלים ולפיכך ע\"י הדחק נהגו לקרות איכה מתוך החומשין. לבוש סי' תקנ\"ט סעיף א'.", + "קונטרס אחרון
לששון ולשמחה יום זה. בסידור יעב\"ץ כתב דבזמן ב\"ש הי' אוכלין ושותין ושמחין בט\"ב עצמו ויום זה הי' להם יו\"ט. לפי שבזמן שלום כל הד' תעניות הם יו\"ט ע\"ש. ובזה מבואר המדרש פליאה מובא בספר אוהב ישראל לא הי' יום מועד לישראל כיום שנחרב ביהמ\"ק ע\"כ. כי יום זה הי' להם יו\"ט. וע\"ש מש\"כ בזה. ועי' ט\"ה ח\"א סעי' תתע\"ח בד\"ה ובס' זרע קודש. ועי' מ\"א סי' תקנ\"ב ס\"ק י\"ב והגה מהרר\"צ שפיץ שם:", + "מתוך החומשין. כשמגיע לפסוק השיבנו. אומרים אותו הקהל בקול רם. אח\"כ מסיים החזן וחוזרין הם לאומרו בקול פעם ב'. וכן הש\"ץ אחריהם. יעב\"ץ:", + "ונזכה בב\"א. ובספר מדרש אליהו (מגלת אסתר) כתב על מה שאמר ר' יוחנן הנביאים והכתובים עתידין ליבטל היינו שישתנה קריאתו לטובה על דרך ששמעתי מרבי ומורי זלה\"ה בפסוק איכה ישבה בדד דבימות המשיח יתקרו הפסוק לטובה בסגנון איכה ישבה בדד ירושלים בחרבונה שאפילו בהמה ועוף לא עבר בה נ\"ב שנים כארז\"ל. כנגד זה תהיה העיר רבתי עם לימות המשיח. ובמקום שהיתה כאלמנה תהיה רבתי בגוים. גם תהי' שרתי במדינות. במקום שבגלותה היתה למס ע\"כ. וכן כאן מה שאמר שיבטלו נביאים וכתובים לא שיבטלו ויגנזו חלילה אלא שיתבטל הקריאה הפשוטה המובנת לרעה ויהפכו הקריאה כמדבר מהטובות והנחמות כו' ועד\"ז יהי' ג\"כ קריאת הקללות שבתורה שיהפכו הקריאה הרעה לקוראם לטובה ולברכה בתיבות עצמן של הקללות עתה כי לא ישתנה מן התורה אות ואפי' תג א':" + ], + [ + "טעם. למה באיכה כתיב פ\"א קודם לעי\"ן. לפי שהי' אומרים בפיהם מה שלא ראו בעיניהם. מ\"ר. עוד טעם. דאיתא בגמ' ס' ע' סומך עניים וכאן לא הי' סמיכה לעניים כי פיה\"ו מריתי לכן אות פ' בין סמ\"ך לעי\"ן. גאולת ישראל:", + "קונטרס אחרון
בספר ילקוט האורים בליקוטים כתב בשם ספר עיר בנימין הטעם שלא כתב מיד בא\"ב הראשון הפ' קודם לע'. עפ\"י מה דאיתא בסנהדרין דף ק\"ד מפני מה הקדים פ' לע' בשביל מרגלים שאמרו בפיהם מה שלא ראו בעיניהם. ובמס' סוטה אי' דמרגלים אמרו וגם זבת חלב ודבש אפס כי עז העם משום שכל שקר שאין אמת בתחילתו אין מתקיים בסופו. ולכך כ' גם בא\"ב הראשון כסדר הע' קודם לפ' שגם המרגלים אמרו אמת בתחלתו אבל בא\"ב השני שפיר רמז כנ\"ל: " + ], + [ + "טעם. שאין אומרים ויהי נועם כשחל ט\"ב במוצש\"ק. לפי שהוסד על הקמת המשכן ועתה אין לאמרו ביום שנחרב. והוא עיקר. דאי הטעם משום איסור מלאכה גם כשחל באמצע השבוע ט\"ב לא הוי לן למימר מאחר דלא נוכל לומר ומעשי ידינו. מטה משה אות תשכ\"ט:" + ], + [ + "טעם. שאומרים ואתה קדוש אחר קריאת איכה. מפני שנתחייבו שונאי ישראל כליה שעברו את התורה מאל\"ף ועד תי\"ו. פרדס בלקוטי דינים:" + ], + [ + "עוד טעם. דכתיב סלה כל אבירי כאדם שאומר נפסל מטבע זו ואין לו תקנה עמדה מגלת איכה ואמרה לפניו רבונו של עולם אם אלו כלין מי יקדש שמך בעולמך ומי יסדר קדושתך בבתי כנסיות שלך ונתרצה להם הקב\"ה והן במדת רחמים לכך כתב ה' ולא אלקים. ולכך תקנו חכמים ז\"ל שיהיו קורין סדר קדושה לאחר איכה. שם:" + ], + [ + "עוד טעם. משום דאמרו רז\"ל (סוטה דף מ\"ט) עולם מתקיים אקדושה דסדרא והיא במקום תורה שאסורה. הלכות קטנות ח\"ש סי' קל\"ט בשם הח\"ר יוסף מולכו נ\"ע:" + ], + [ + "טעם. שאין אומרים ובא לציון גואל בט' באב בלילה רק מתחילין ואתה קדוש. לפי שאין גאולה בלילה*ובספר רוקח אות שי\"א כתב בשם ר' אליקים שצ\"ל ובא לציון גואל בליל ט' באב בין במוצאי שבת בין בחול. משום דלאחר קינות צריך לומר ולבקש להביא משיח במהרה בימינו להוציאנו מאבילות: טור סי' תקנ\"ט:" + ], + [ + "טעם. שהאבל הולך בלילה לבהכ\"נ וגם ביום עד שיגמרו הקינות. שהרי גם כל העם הם כאבילים ומותר לו לשבת עמהם. לבוש סי' תקנ\"ט סעי' ו' ועי' שערי תשובה סי' תקנ\"ד ס\"ק א' דהאבל יכול לעלות לתורה ולהפטיר: ", + "קונטרס אחרון
לשבת עמהם. ובענין ישיבה על גבי קרקע, עיין ברכי יוסף סי' תקנ\"ב אות ח' דבט\"ב צריך להפסיק בבגד בינו לקרקע עפ\"י הקבלה כי אין לישב אפי' עם בגדיו אלא על בגד שאינו מיוחד למלבושיו ע\"כ. ונוהגין בו כל המצות הנוהגים באבל שמתאבלין על חורבן ירושלים ואסור ברחיצה וסיכה אפי' פניו ידיו ורגליו כו'. עי' לבוש סי' תקנ\"ד סעי' א'. וצריך להפסיק מבע\"י הואיל והוכפלו בו צרות החורבן ב\"פ. שם סי' תק\"נ סעי' ב'. אונן בט\"ב יושב בביתו. פר\"מ סי' תקנ\"ט סק\"ח בשם א\"ר:
ואין מחויב לקום ולהדר לפני רבותיו בט\"ב עפ\"י מה דאיתא בש\"ס דקדושין דף ל\"ב וז\"ל יכול יעמוד מפניו מבית הכסא ומבית המרחץ ת\"ל תקום והדרת לא אמרתי קימה אלא במקום שיש הידור. וזה ג\"כ הטעם באבל שמעולל בעפר והחולה מוטל על ערש דוי אין זה קימה שיש בה הידור. וא\"כ גם בט\"ב שנוהגין לישב על הארץ להתאבל על חורבן ב\"ה ג\"כ אין קימה שיש בו הידור ואינו מחויב לעמוד מפניו. אכן אם רוצה לעמוד מפניו ודאי אין בו איסור. שו\"ת שבות יעקב סי' כ\"ו:" + ], + [ + "טעם. שאין מניחין תפילין בט\"ב. משום דאקרי פאר. וטלית. משום דכתיב בצע אמרתו ומתרגמינן בזע פורפריא דיליה.*כתב א\"ר שם בשם תשו' לעק\"ז וז\"ל והנוהגין להניח לא יניחו בשחרית רק של רש\"י ובמנחה יניח שניהם ע\"כ. ושכ\"ג חולק דגם בשחרית יניח שניהם ע\"ש ועי' בשערי תשובה שם סק\"ב. ובספר התניא סימן ס' כתב יש שנוהגין שלא להניח תפילין בט\"ב לפי שנאמר לשום לאבלי ציון לתת להם פאר תחת אפר אלמ' במקום שיש אפר אין פאר ובט\"ב כתיב העלו עפר על ראשם. ובשם רב ששנא גאון ז\"ל מצאתי שמותר להניח תפילין בט\"ב דהא אמרינן אבל חייב בתפילין ומה אבל דאבילות חדתא היא ולבו מר עליו חייב להניח תפילין תשעה באב דאבילות עתיקא היא ודשנן ביה האידנא כמה שני על אחת כמה וכמה שצריך להניח תפילין. וכן הלכה למעשה בשתי ישיבות שמניחין תפילין בט\"ב ע\"ש: מ\"א סי' תקנ\"ה:", + "קונטרס אחרון
תפילין בט\"ב. עי' באה\"ט סי' תקנ\"ה סק\"א בשם הלק\"ט שמהר\"ם גלאנט\"י הי' מניחם בביתו והי' קורא ק\"ש ואח\"כ הי' הולך לביהכ\"נ ושכן מצא כתב להאריז\"ל ע\"ש. ועי' פתחי תשובה שם סק\"ב דהמקובל מהר\"ש שרעב\"י הי' מניח דרש\"י ודר\"ת בימי אבלו ובט\"ב בבוקר:
ובספר מעשה רב להגר\"א ז\"ל אות ר' כתב שתיכף אחר קינות אפי' קודם חצות מניח תפילין:", + "וטלית. בספר אבודרהם כתב יש שאינם רוצים להיות בלא ציצית ומתעטפין בטלית קטן תחת בגדיהם:" + ], + [ + "טעם. שאין הש\"ץ אומר ברכת כהנים בט\"ב בשחרית. משום דכיון שתשעה באב אסור בשאילת שלום ואיך יאמר וישם לך שלום. דגול מרבבה:" + ], + [ + "עוד טעם. כיון שהכהן אבל אינו נושא כפיו ובט\"ב הכהנים אבלים על חורבן המקדש. שו\"ת פנים מאירות:" + ], + [ + "טעם. שאין אומרים אל ארך אפים אם חל ט\"ב ביום ה' ולמנצח וצו\"ץ. לפי שנקרא מועד. ומטעם זה. אין אומרים עננו בשחרית. ט\"ז סי' תקנ\"ז ס\"ק ב'. ובדגול מרבבה כתב ע\"ז שדבריו תמוהים דמה בכך שנקרא מועד והלא המתענה בשבת או בר\"ח אומר עננו. ובהגהת מנהגים לא כתב כלל מטעם מועד רק מדכתיב שתם תפלתי ע\"ש. וא\"ר שם כתב שהש\"ץ אומר עננו גם בשחרית:", + "קונטרס אחרון
וצו\"ץ. חל ת\"ב במו\"ש אין אומרים צדקתך במנחה בשבת (סי' תקנ\"ט) ות\"ב בשבת אומרים אב הרחמים דהוה כקינות ומזכירין נשמות הצדיקים. עי' פרמ\"ג סי' תקנ\"ד סק\"ט וסי' תקנ\"ט סק\"א בשם א\"ר. וכשמברכין ר\"ח אב כתב בבאה\"ג שאין אומרים א\"ה וכ\"כ בישועות יעקב. ובא\"ר כתב שאומרים א\"ה וכ\"כ במעשה רב סעי' קל\"ח:
ובספר אשל אברהם מהדורא תנינא סי' רפ\"ד סעי' ז' כתב דמש\"כ הא\"ר ז\"ל לומר א\"ה כשמברכין תודש מנחם אב. י\"ל דהיינו רק כפי מנהג עב\"י שבאשכנז יצ\"ו שאומרים אה\"ר מצד שהזכירו ביוצר צרות וכ\"ש ביהמ\"צ. משא\"כ במדינות אלו יצ\"ו שא\"א יוצר לכך כ' הבאה\"ג ע\"ה שלא לומר אה\"ר." + ], + [ + "טעם. שאין קורין בשחרית ויחל. שלא להזכיר שלש עשרה מדות. אבל במנחה קורין ויחל. לפי שהיא שעת נחמה. ספר התניא סי' ס':", + "קונטרס אחרון
קורין ויחל. בבוקר א\"א מי שבירך לעולים. ולמנחה קורין ויחל לאותן ג' שעלו לתורה בשחר כדי לעשות להם מ\"ש. יעב\"ץ. ונראה דבמקומות שאין עושין מ\"ש להעולה בימי החול יוכל לקרות למנחה לג' אנשים שלא עלו בשחר:" + ], + [ + "טעם. שאם יש תינוק למול מלין אותו אחר שגומרין הקינות ולא קודם לכן. משום שמילה צריכים לעשותה בשמחה כדכתיב שש אנכי על אמרתיך. אבל אחר שגמרו הקינות כבר אמרו פסוקי דנחמה ושמחה. לבוש סי' תקנ\"ט סעי' ז'. ועי' קנטרוס אחרון לט\"ה בהשמטה לסעי' תתרמ\"ב בד\"ה ועי' הלק\"ט:", + "קונטרס אחרון
פסוקי דנחמה ושמחה. מילה בט\"ב נוהגין לכנות שם הילד מנחם כמו שאם תהי' מילה בפורים מכנים אותו מרדכי. שו\"ת תשב\"ץ ח\"ג סי' ח'. ועל מש\"כ המחבר סי' תקנ\"ט סעיף ח' בעל ברית לובש בגדים אחרים. כתב בס' כרם שלמה אבל מנעלים דאסור מדינא דגמרא אסור. וע\"ל בהשמטה לסעי' תתרמ\"ב בד\"ה ועי' הלק\"ט:" + ], + [ + "טעם. דאיתא בש\"ע (סי' תקנ\"א) דבסעודת ברית מילה קודם ת\"ב אין רשאי להיות רק מנין וכיוצא בזה לפי הדיעות אשר שם. ובסיום אין לדקדק כלל. כי החורבן הי' על עזבם את תורתי והתורה הוא התיקון והגאולה תהי' ע\"י התורה. ע\"כ בסיים קודם ת\"ב מותר להיות כמה שירצו.*ובספר שפתי צדיקים בליקוטים כתב וז\"ל המנהג לאכול בסיום מסכת אנשים אחרים שאינם משותפים בלימוד הזה. גם בעלי בתים שמחים. והטעם. כי סופי אותיות של תיבת סיום גמטרי' ג\"כ סיום. ע\"ד כמך הנה מ\"ך גימטרי' ס'. גם אות יוד ו\"ד גימט' י'. ועד\"ז ו\"ו מ\"ם. אותיות שניות הם גימטרי' כאותיות ראשונות רומז כשם שאלו אותיות אחרונות שאינם האותיות עצמם של סיום גימטרי' סיום. כמו כן גם אנשים אחרים שאינם משותפים בלימוד הזה ישמחו ג\"כ. לזה המנהג שילכו הבעלי בתים אצל הישיבה בתחלת הזמן ולהודיעם כשיבא הרב לסיים מסכת שיביאו ג\"כ לסיימא ואז יהיו שמה תחלה וסוף עי' יו\"ד ס\"ס רמ\"ו רומז על תחלת אותיות וסופיהן ומנהג ישראל תורה הוא : דברי אמת בליקוטים: " + ], + [ + "טעם. שאין אומרים ואני זאת בריתי רק מדלגין עד ואתה קדוש. מפני שנראה כמקיים ברית על הקינות. ועוד. דלא שייך למימר ואני זאת בריתי שהכל בטלין בו מדברי תורה ואיך יאמרו לא ימושו מפיך וגו'. טור סי' תקנ\"ט וב\"י שם ועי' לבוש שם. ואם אירע ברית מילה בט' באב אומרים ואני זאת בריתי כשאר ימות השנה. מהרי\"ל:" + ], + [ + "טעם. שאין אומרים ביום אחר סדר קדושה תתקבל. כיון שאמרו כבר באיכה שתם תפלתי. איך יאמרו תתקבל והיא נסתמה ואחר תפלת מנחה אומרים תתקבל כיון שאמרו נחמה נחם בבונה ירושלים. עי' לבוש שם סעי' ב':" + ], + [ + "טעם. שנוהגין להקל אחר חצות בישיב' על הקרקע. כיון שלא מוזכר בתלמוד*ובמרדכי סוף מס' תענית כתב משום דכתיב השליך משמים ארץ תפארת ישראל. זה טלית ותפילין. ויש שאינם רוצים לשנות המנהג ולהיות בלא ציצית מתעטפין בטלית קטן תחת בגדיהם. אבודרהם:
והנה מה שכתב הלבוש סי' תקנ\"ט סעיף ו' ומיד שיוצאים מבהכ\"נ נוהגין ללכת לבה\"ק כו' וכשחוזרים לביתם נוהגין לישב על הספסלים ולא על גבי קרקע. ובסעיף ט' כתב ואין יושבין על הכסאות עד אחר חצות ע\"ש. כתב בחידושי הגהות מהגאון מו\"ה ברוך פרענקיל זצ\"ל לחלק בין ישיבות כסא לספסל ומביא ראי' ממד\"ר פ\"ט על קפיטל ס\"ז אמר ר\"ז אדם יש לו בן בית פעם אחד נכנס לו ומושיבו על מטה שני' על הכסא שלישית על הספסל כו' הרי שהכסא חשוב מספסל ועי' בערוך ערך ספסל שמפרש בעל המוסיף שהוא בלשון יוני כסא נמוך ע\"ש: של\"ה:" + ], + [ + "טעם. שאין אומרים נחם בערבית ושחרית עד המנחה. כי עד המנחה הרי הוא כמו שמתו מוטל לפניו ואין ראוי לקבל תנחומין עד המנחה שהוא כנסתם הגולל. (המנהיג). עוד טעם. כי במנחת ט\"ב נולד המשיח הנקרא מנחם.*ובספר אור החיים עה\"ת פ' ראה כתב בשם הזוהר דאי חדא קהילה או חדא כנישתא יתערון בתיובתא מיד אתי בן דוד ע\"כ והורתו ולידתו בא\"י הקדושה ומקום תאותו הוא ארץ הקדושה:
ובספר נתיב מצותיך כתב שרבינו הקדוש אור החיים אמר עליו מרן הבעש\"ט שנשמתו מרוח דוד של אצילות ובכל לילה שמע תורה מפי הקב\"ה ורוב קדושתו אי אפשר לכתוב והי' מיורדי המרכב' וגילו נשמות ומדריגות רוח הקודש אמת ומרן הקדוש הי' נפש דוד דאצילות והי' רוצה שיתקשרו ביחד נפש רוח ויתגלה הנשמ' וחיה דאצילות ויהי' הגאולה אמיתית ושאל אותו ע\"י גיסו הקדוש ר' גרשון מקיטב אם יהי' יכולת שיסע לירושלים ויתראה עם הקדוש פב\"ב והשיב שיכתוב לו יעיין בעת שרואה את צלם דמות תבניתו בעולמות עליונים אם הוא רואה את כל אבריו ודיוקנו אם לא. והשיב מרן הקדוש שאינו רואה את עקביו ואמר הקדוש שלא יטריח את עצמו כי לחנם יהי' טרחתו ומרן לא השיג האגרת הזה ומסר נפשו ונסע אף שאמרו לו מן השמים שלא יסע מסר נפשו ונסע בימי החורף ובחג הפסח הי' בעיר סטאמבול ושם עשה נוראות ונפלאות עד שנשמע בבית הקיסר והי' מה שהי' והוצרך לברוח בספינה ואמרו לו מן השמים שיחזור ולא רצה ולקחו ממנו כל המדריגות אף תורתו ותפלתו שלא ידע לומר ברוך בתוך הסידור שלא הבין האותיות ואמר מה בכך אסע עם הארץ ובור אל הצדיק אור החיים לארץ הקדוש' וקיבל הכל עד שנשברה הספינה ובתו הצדיקת אדל טבעה בים וצעקה אבי הרחמן היכן את שאתה רואה בצרתי ומרוב צערו וצרתו וגם שנסתלקו ממנו המדריגות וכל הקדוש' בא הס\"מ ימ\"ש ואמר לו מה שאמר וכשראה שצרתו צרה גדול' שבא נפשו עד שאול אמר שמע ישראל י\"א י\"א רבון העולמים אני חוזר לביתי ותיכף בא אליו רבו המובהק אחיה השלני הנביא והראה לו היכן הי' וברגע הביאו בחזרה לסטאמבול ומשם נסע תיכף לביתו. זכור לאברהם אות ט' בשם מהרח\"ו ועי' מדרש איכה פ\"א אות נ\"ז: " + ], + [ + "טעם. דתשעה באב אסור בת\"ת. משום שנאמר פקודי ה' ישרים משמחי לב*ועל מה שתמה הט\"ז סי' תקנ\"ג סק\"ב אמ\"ש בהגה\"ה שנהגו שלא ללמוד בשבת עט\"ב אחר חצות ולא לומר פרקי אבות מ\"ש מאכילת בשר כו'. עי' בכור שור (תענית) דמשמע בשבת דף ס\"ב ע\"ב דעונג ושמחה לאו חדא מילתא הוא ועונג לחוד ושמחה לחוד ולכן באכילת בשר דהוי עונג כדכתיב ותתענג בדשן וגו' אסור למנוע בשבת דכתיב וקראת לשבת עונג. אבל לימוד תורה דשמחה הוא דמקרי כמ\"ש משמחי לב ולא מצינו דמקרי עונג ולא נצטוינו בשבת על השמח'. גם לא נצטוינו ללמוד תורה בשבת משום תענוג רק משום שהוא יום פנוי וכיון דהיא שמחה בלא עונג אסור ואפילו בשבת ולכן הנח לישראל אם אינם נביאים כו' ומנהגן תורה היא ע\"ש:
ובספר אבודרהם כתב בשם הרמב\"ן וז\"ל נהגו קצת העם שלא לקרות פרשת הקרבנות ומשנת איזהו מקומן ומדרש ר' ישמעאל בבית הכנסת לפי שאסור לקרות בתורה ואינו נראה לפי שאין לנו איסור בסדר היום שהרי קורין ק\"ש ומברכין לפניה ולאחריה וכן קורין בתורה ומפטירין בנביא. ופרשת הקרבנות ואיזהו מקומן כנגד התמידין תקנום ואומר כדרכו ואינו חושש עכ\"ל. ועי' או\"ח סימן חקנ\"ד סעיף ד' ורמ\"א סי' תקנ\"ט סעיף ד': תענית דף ל'. ומותר ללמוד בדברים שאבל מותר ללמוד בהם.*ובספר שדי חמד אות כ\"ה כתב בשם הרב נוה שלום סימן שפ\"ד דאע\"ג דאבל אסור בת\"ת מותר ללמוד בספרי יראה ובספרי מוסר המעוררים לב האדם לשוב אל אבינו שבשמים. כי השעה צריכה לכך להיות מדת הדין מתוחה עליו. וגדולה תשוב' שמביאה רפואה לו ולכל העולם. כי שב אפו ממנו ולא יוסיף לדאבה עוד: עי' או\"ח סי' תקנ\"ד סעי' א' וסעי' ב':", + "קונטרס אחרון
ומנהגן תורה היא. ובט\"ב שחל בשבת ק' לא נתפרש אודות עש\"ק אחר חצות בלימוד בדברים המשמחים והי' מקום לומר מכ\"ש מט\"ב שחל ביום א' שבשבת ק' גופי' אחר חצות מונעים מללמוד בדברים משמחים כו' אך מ\"מ נראה מסתמיות לשונות הפוסקים בזה שאין למנוע מללמוד בעש\"ק כי בכזה אין להוסיף על מה שנתפרש להדיא. אשל אברהם מהדורא תנינא סי' תקנ\"ג:
ובשו\"ת מהר\"ם לובלין סי' צ\"ט כתב להתיר ללמוד כל היום בט\"ב שחל בשבת:" + ], + [ + "טעם. שבט\"ב מטילין שום על בית הקברות. לפי ששום מבריח החיצונים ובכל ימות שנה יכולין לינצל ע\"י תורה ותפלה ואין להם אחיזה. שער המלך:", + "קונטרס אחרון
ששום מבריח החיצונים. שמעתי מפי איש נאמן ירא ד' שהרב הצדיק הקדוש מהר\"י מבעלז זצוק\"ל כשהלך לבקר חולה א' הוליך אצלו שומים:" + ], + [ + "טעם. שאין מקדשין הלבנה קודם תשעה באב. כי במוצאי תשעה באב נולד בן דוד ע\"כ יש לקדש במוצאי תשעה באב ומבשרים ללבנה ולישראל שעתידים להתחדש.*וכשחל ט\"ב ביום א' אז מיד כשרואין את הנר מברך בפ\"ע בורא מאורי האש. ובמוצאי ט\"ב כשהחשיך קודם הסעודה מבדיל על הכוס בפה\"ג וברכת הבדלה ובשמים אין מברכי דתענוג הוא בריחן. מהרי\"ל. וברוקח אות ש\"י כתב דבמו\"ש אם ירצה יכול לברך אבשמים. ואומר המבדיל בין קודש לחול מפני עשיית מלאכה. ומ\"א סימן תקנ\"ו סק\"ב כתב לפי שבמו\"ש אבד הנפש יתירה ובא הבשמים לחזק נפשו וליישב את נפשו עליו שהוא כואבת מחמת אבודה הנשמ' יתירה אין נכון לעשות כן בט\"ב ע\"ש. אם לא בירך על הנר במו\"ש שוב אין מברכין עליו. משום דאין מברכין על הנר אלא במו\"ש בזמן שנברא. ח\"א כלל קל\"ו סעי' ה':
כתב השל\"ה הנשים שאינן יודעין להתפלל להבדיל בתפלה צריך כל איש להזהירן שביום לא יעשו אש כדי לבשל לצורך הלילה עד שיאמרו בא\"י אמ\"ה המבדיל בין קודש לחול. ורמ\"א סי' רצ\"ט סעיף י' כתב שיאמרו בלא שם ומלכות:
לעולם צריך לזכור בהחורבן ולעשות זכר בכל פעילותיו וכהא דתנו רבנן סד אדם את ביתו משייר בו אמה על אמה בלא סיד זכר לחורבן. ועי' פ\"מ א\"ח סי' תקס\"א סק\"א על פסוק (ירמי' מ\"א) ויבואו אנשים משכם ומשילה ושומרון מגולחי זקן וקרועי בגדים וז\"ל היינו במספרים כי בתער לא יעביר ח\"ו על הרבה לאוין (ואפשר לומר שהיו מגלחים זקנם בסם כמו שעושין היראים היום במקום שמגלחין זקנם) ומכאן תוכחת מגולה אדרבה השחיתו זקנם לניוול בשביל חורבן הבית לא כאותן שאומרים שגילוח הזקן הוא תואר להם ע\"ש. כתב הט\"ז סי' תק\"ס סק\"ה בהרבה סעודות נוהגים לשורר קדיש דהיינו יתגדל וזהו ודאי חטא גדול דלא התירו אלא זכרון חסדי ד' וכ\"ש שיש עון גדול במה שלוקחים על הסעוד' אדם ליצן אחד ועושה שחוק בפסוקים או בתיבות קדושות אשרי אנוש לא יעשה זאת וע\"ז אמרו בניך עשאוני ככינור כו' ע\"ש. ומ\"א שם סק\"י כתב בשם ליקוטי מהרי\"ל וז\"ל שלא בדין הוא שמשוררין במשתה אידך כי עניתני וכה\"ג כמה פיוטים שמחת הריעות כי אז התורה חוגרת שק ואומרת עשאוני בניך כמין זמר אך בבהכ\"נ ברגלים מצוה לזמר עכ\"ל. ונ\"ל דלא שרי אלא אותם שירי שנתקנו על הסעוד' כגון בשבת אבל פיוטים אחרים אסור ע\"ש: האר\"י ז\"ל עי' באר היטב סי' תקנ\"א ס\"ק כ\"ה: ", + "קונטרס אחרון
כי במוצאי ת\"ב נולד בן דוד. בספר עבודת ישראל פי' בשם הרב הצדיק הקדוש מוהר\"ר יעקב יצחק מלובלין זצוק\"ל ביקש רבי לעקור ת\"ב שחל בשבת ואמר הואיל ואידחי ידחי*בספר אגרא דפרקא בסופו אות ט' כתב מה שרבי דוקא ביקש לעקור. דהנה הדין מבואר בגמ' א' מבני המשפחה וכו' תדאג כל המשפחה. נולד בן זכר באותה המשפחה. נתרפאה כל המשפחה. והנה רבי מבית דוד קאתי ובת\"ב לאחר חצות נולד בן דוד. וכיון שהגיע ת\"ב לאחר חצות נתרפאה כל המשפחה ע\"כ רבי דמבית דוד קאתי הוא הרגיש אחר חצות בשבת ת\"ב שכבר נולד בן דוד ונתרפאה כל המשפחה ע\"כ ביקש לעקור התענית ואמר כיון דאידחי אידחי. משא\"כ שאר החכמים שאינם מאותה המשפחה לא הרגישו:
ובספר דברי דוד כתב בשם הרב הצדיק הקדוש מטשארטקוב שסיפר בשם אביו הרב הצדיק הק' מרוזין זללה\"ה שפעם א' נתעצם המגיד הקדוש ממעזרטש זי\"ע ועכ\"י שיהי' הגאולה. ושאלו אותו משמים מי הוא זה אשר ידחוק את השעה כל כך. וכי אין גדול ממנו והשיב המגיד זללה\"ה מחמת שהוא צדיק הדור לכן עליו מוטל להתעצם בענין הגאולה. ושאלו אותו מאן מוכח שאתה הוא צדיק הדור. והשיב המגיד זללה\"ה החברייא קדישא שלי יבואו ויעידו עלי שאני צדיק הדור. ואמרו לו מן שמיא א\"כ יעמדו נא החבריא קדישא שלך ויתנו עידיהן עליך. ואז תצדק בדבריך כי אתה הוא צדיק הדור ויבא המגיד זללה\"ה אל החבריא קדישא שלו ושאל אותם בעת אשר כולם ישבו לפניו. האמת הוא שאני הוא צדיק הדור. ולא הי' מי שיענה על זה הן. וכן שאל אותם ג\"פ ולא הי' מי שישיב שום דיבור ע\"ז. וסייס ואמר אבי אדמו'\"ר מרוזין על זה הפלא מהמעשה בעל דבר שהי' אז. הלא כולם ידעו היטב והאמינו בלב שלם שהמגיד זללה\"ה הוא הצדיק הדור. ועכ\"ז נדמו כולם ולא ענו דבר לומר אמת שרבינו הוא הצדיק הדור:
ובספר קרבן עני כתב ששמע מפי איש נאמן ששמע מפי הרב הצדיק הקדוש מקאזניץ זצוק\"ל כאשר אמר הפייט אום אני חומה והגיע לתיבת סובלת סבלך אמר גלוי וידוע לפניך רבון דעלמא כולא שאני יודע ייחוד אחד שאם הייתי רוצה הי' מוכרח משיח צדקינו לבוא. אך סובלת סבלך. אם אתה סובל גם אני סובל:
ובספר דגל מתנה אפרים בליקוטים כתב ששמע מאא\"ז הבעש\"ט זי\"ע שאמר שאם הי' יכול עוד אחד לומר אל רחום שמך. ועננו כמו אני הייתי מביא משיח. ובפרשת (בשלח) כתב בשם הרב הקדוש מוהר\"ר ליפא מחמעלניק וע\"ד דאיתא באגרת הקודש של אא\"ז הבעש\"ט זללה\"ה הנדפס בספר הקדוש של הרב מפולנאי ע\"ה ששאל למשיח אימתי אתי מר. והשיב כשיתגלה תורתיך ויפוצו מעינותיך חוצה ע\"ש:
ובספר הגהות מהרצ\"א כתב על מש\"כ בזוהר רעיא מהימנא (פנחס) דף קל\"ב ובגין דערב רב אינון שאור שבעיסה ואינון אומין דעלמא דמיין למוץ. יתיר מעכבין בגלותא ע\"ר לישראל מאומין עכו\"ם. כמה דאוקמוהו רבנן מי מעכב שאור שבעיסה ע\"כ. כתב שם והנה כל הנהו קיצין שכתבו הראשונים ברוה\"ק. והנה כלו כל הקיצים. רק נראה שכל אלו הדברים נאמרו על העיכוב אשר הם מצד האומות. אבל העיכוב שהוא מצד הערב רב אשר בקרבנו הם יושבים ובפרט אשר מרבית העם מתחתנים עמהם זה גורם אריכות הגלות אפי' בהגיע הקץ ירחם השי\"ת וע\"ל בהשמטה לסעי' קצ\"ו בד\"ה ובס':
בספר ל\"ת (מקץ) כתב דאותן מצרים שאמר להם פרעה לכו אל יוסף אשר יאמר לכם תעשו ודרשו חז\"ל שמל אותם יוסף הן הנה שנשארו אח\"כ בהנהגות ישראל והן המה הערב רב: פי' שרצה לעקור צרת ת\"ב כלל ועיקר ולגלות הקץ ע\"י שחל בשבת יום הקדוש והואיל ואידחו ידחי לגמרי. ולכן לא הודו לו חכמים כי אין לדחוק את הקץ:", + "במוצאי ט\"ב. ומה שכ' הט\"ז סי' תקנ\"א סק\"ח דאין מקדשין הלבנה במוצאי ט\"ב או בשאר תענית כתב הפ\"מ שם בשם א\"ר דנוהגין לקדש במוצאי ט\"ב כי נולד משיח במוצאי ט\"ב ואם אפשר לטעום קודם שפיר דמי. ואם עדיין הולך יחף יסיים מסאני' ואין לקדש הלבנה כך:", + "בורא מאורי האש. בספר אשל אברהם מהדורא תנינא סי' תקנ\"ו כתב אודות ברכת מאורי האש במוש\"ק שהוא ט\"ב כיון שעכשיו מדליקין כמה נרות סמוך לאמירת איכה יש ליקח שני נרות כאחד כי אבוקה מצוה מן המובחר ואין לשנות בזה מבכל השנה. ועי' קונ\"א לט\"ה בהשמטה לסעי' ת\"א בד\"ה כשחל:", + "לזכור בהחורבן. ובספר מדרש אליהו כתב שמעתי שבעיר אחד אין לובשים רק שחורים על חרבן הבית ועל גלות השכינה. ולכל העיר יש לבוש מיוחד לחתן וכלה והוא לבוש נאה לכבוד החתן והכלה. ובשעת הקידושין מלבשים להם בתכריכין כדי שיזכרו מיום המות ומשימים אפר על ראש הכלה. ואחר השבע ברכות לוקחים מאותו אפר שבראש הכלה תחת הכובע שלה שהביאה מביתה ונותנין על הביצה ואוכלים. ואותה העיר מתענין שני וחמישי לעולם על גלות השכינה. וסיים שזה שמע מפי זקן נכבד נבון וחכם אשר הלך שם:", + "בניך עשאוני ככינור. בספר כולם אהובים בתיקון הנפש פ\"ח כתב שמעתי מהמגיד מקאזניץ זצוק\"ל שפעם אחת בחג השבועות הי' מאריך מאד בברכת יוצר אור בתיבת וזדים טבעת. וכדומה שהי' מאריך לערך ב' או ג' שעות בב' תיבות אלו. ואמר אחר התפלה מחמת שבדחן א' אמר על דברים אלו דברי ליצנות הי' מוכרח להאריך להעלות אותן הדבורים להקדושה.", + "הוא תואר להם. בספר יערות דבש פי' הפסוק ולרשע אמר אלהים מה לך לספר חוקי ותשא בריתי עלי פיך. דהאי לספר הוא לשון גלוח כמו לא ישב אדם לפני הספר. ואמר הכתוב ולרשע אמר אלהים מה לך לספר חוקי. מה לך לגלח ולספר הזקן אשר הוא חק אלקים. ותשא בריתי. ברית נקרא השפתים כמ\"ש ברית השפתים. עלי פיך. היינו על הפה. כי כן דרכן של הרשעים לספר הזקן ושער השפתים מניחין. לכן אמר מה לך לעשות כן. כי אין זה רק מעשה היצר לפתות האדם דוקא בדבר שהוא עבירה לכן בשער הפה שמותר לגלח מפתה אותו שלא לגלח והזקן שיש בו איסור חמור מפתה אותו לספר. וכן מפתה אותו בפיאות הראש שיש בו איסור דאורייתא לגלח אותן ושער הקדקד שיש בו איסור מגדל בלורית מפתה אותו שלא לגלח כדי שיהי' קדקד שער מתהלך באשמיו. וז\"ש ותשלך דברי אחריך. דבר נקרא הפיאות כי דיבור הוא קשה וכן הם השערות כי השערות רומזין לאור חוזר והוא קשה. השלכת אותם אחריך. היינו הפיאות שלך השלכת אחריך לילך בקדקד שער וכלית פאת שדך בקצריך:" + ], + [ + "טעם. שאין מקדשין הלבנה במוצאי שבת חזן. משום דנחשב לדידן קבלת פני השכינה ואין מקבלין אותה אלא מתוך שמחה. והאידנא אסורים בשמחה. וכן בחודש תשרי אין מקדשין אותה עד מוצאי יו\"כ. משום דקודם לכן מאויימים מיום הדין וליכא שמחה. מהרי\"ל:" + ], + [ + "טעם. שאנו מתענים על החורבן שכבר עבר. אינו כ\"א ליתן אל לבנו כי גם מעשיהם עתה כמעשיהם אז ונצומה בל יבוא עלינו כאשר בא עליהם.*מי שיש לו כאב במעיים יוכל לשתות מים מבושלים בזרע גד או קנה וסוקאר בד' צומות. זכור לאברהם או\"ח אות ט' בשם הברכ\"י. ועי' קו\"א לט\"ה בהשמטה לסעיף תרע\"ב: יסוד התשובה פ\"ג בשם הרמב\"ם:" + ], + [ + "טעם. שאחז\"ל (שבת קי\"ט) לא חרבה ירושלים אלא מפני שהעמידו דבריהם על דין תורה. עפ\"י מה דאיתא במדרש שאלו לתורה נפש החוטאת במה תתכפר אמרה תורה יביא קרבן. שאלו להקב\"ה אמר יעשו תשובה כי הקב\"ה רוצה בתשובה ואח\"כ יביא קרבן. אבל בקרבן לבד בלא תשובה לא יכופר. והם הביאו קרבנות ותשובה לא עשו. וזהו אומרם ז\"ל לא חרבה ירושלים אלא מפני שהעמידו דבריהם על ד\"ת. שהתורה אמרה יביא קרבן ולא כדברי הקב\"ה שאמר יעשו תשובה ואח\"כ יביא קרבן. חסדי אבות:" + ], + [ + "טעם. שאמרו ז\"ל לא הי' ימים טובים לישראל כחמשה עשר באב. פי' הראב\"ד ז\"ל שכלו בו מתי מדבר כדאמרינן בירושלמי שכל ערב ט' באב הי' כרוז יוצא למחנה. צאו לחפור. צאו לחפור. והי' חופרים קבריהם והולכין וישנים שם עד הבוקר למחר הי' מוצאים עצמם חסרים ט\"ו אלף ופרוטרוט שנה אחרונה מצאו עצמן שלימים אמרו שמא טעינו בקביעת החדש חזרו שם י' בו וי\"א בו וי\"ב בו וי\"ג וי\"ד כיון שהגיעו לט\"ו ראו הלבנה מלאה ומצאו עצמן שלימים אמרו בטלה גזרתינו ועשו יו\"ט. כל בו:" + ], + [ + "טעם. ארבעה תעניות. מפורשים בקבלה (זכריה ח') כי כה אמר ה' צבאות צום הרביעי וצום החמישי וצום השביעי וצום העשירי יהי' לבית יהודה לששון ולשמחה ולמועדים טובים. צום הרביעי. זה י\"ז בתמוז שהוא בחודש הד'. וה' דברים קשים ארעו בו. א' נשתברו הלוחות. ב' בטל התמיד מבית ראשון. ג' הובקעה העיר ב' פעמים. ד' שרף אפוסטמוס את התורה. ה' העמיד צלם בהיכל. צום החמישי. זה ט' באב שהוא בחודש החמישי. וה' דברים ארעו בו. א' נגזר על ישראל במדבר שלא יכנסו לארץ. וחרב הבית בראשונה ובשניה. ונלכדה עיר גדולה בישראל וביתר שמה והיו בה אלפים ורבבות מישראל ונפלו ביד גוים ונהרגו כלם והיתה שם צרה גדולה כחורבן בית המקדש. ובו ביום חרש טורנוסרופוס מלך אדום את ההיכל ואת סביביו לקיים מה שנאמר ציון שדה תחרש. צום השביעי. זה צום גדלי' שהוא בחודש השביעי ובו נהרג גדליה בן אחיקם ונכבות גחלת ישראל הנשארת וסבב להם הגלות. צום העשירי הוא עשרה בטבת שהוא בחודש העשירי שבו סמך מלך בבל הרשע ידו על ירושלים והביאה במצור ובמצוק. כל בו:", + "קונטרס אחרון
זה צום גדלי'.*במקום שנוהגין לומר. בעשי\"ת י\"ג מדות ויה\"ר אומרים עתה במנחה ג\"כ וקורין שלשה בפ' ויחל כמו בשחרית. מי שנוהג להתענות עשי\"ת א\"צ לקבל את התענית. ומי שאינו מתענה כל עשי\"ת רק שרוצה להתענות יום מחר צריך לקבל התענית. מטה אפרים שם סעי' כ\"ה. יש מי שכתב שגדלי' נהרג בר\"ה ונדחה תעניתו ליום חול ולכן יש להקל ליולדות שאירע התענית אף שבשאר ת\"צ נהגו להתענות כל זמן שאין להם חולשה ונתרפאו מלידתן מ\"מ בזה שי\"ל שלא נקבע בזמנו יש להקל בחשש מיעוט. מטה אפרים סימן תר\"ב סעיף ג'. ועי' א\"ר ושע\"ת רס\"י תק\"נ דצו\"ג דינו כנדחה ע\"ש:
מי שקשה עליו להתענות ורוצה לשתות קודם שיעלה עמוד השחר משתה קאוו\"ע או טיי\"א צריך להתנות קודם שישכב לישן שיהא מותר לשתות עד שיעלה ע\"ה. וגם לאכול מותר ע\"י תנאי בכל הג' תעניתים. קיצור ש\"ע סימן קכ\"א אות ח'. ועי' סי' תקס\"ד. ומטה אפרים סי' תר\"ב סעי' ו' כתב ג\"כ שמותר לאכול ע\"י תנאי אלא שיש להחמיר באכילה. ובזוהר ויקהל דף רט\"ו ע\"ב כתב שלא לאכול קודם שיאיר היום ויצלי צלותיה*ועי' אשל אברהם סי' פ\"ט אות א' בשם תשו' שבות יעקב דכל דברי הזוהר המחמיר לא איירי אלא במי שעושה דרך רעבתנות להנאה יתירה דרך גאוה וסמכו בזוהר דהוי כעונן ומכשף. אבל לא למי שעושה לרפואה או שיהא גופו חזק ובריא להתפלל בכוונה ע\"ש:
ובספר אשל אברהם מהדורא תנינא סי' פ\"ט כתב דמה שכתב המ\"א שם ס\"ק י\"ד בשם הרח\"ו שאפי' קם בחצות הלילה אסור לטעום קודם שמתפלל זה אינו רק בהקמים ממטתן שיהי' ניעורים מאז עד אחר זמן התפלה של שחרית ששייך בזה גאוה ח\"ו משא\"כ מי שעומד ע\"מ לישן עוד קודם התפילה גם אם שינתו הוא בין עהש\"ח לנה\"ח כיון שעד הנץ הוא כלילה לק\"ש דערבית שייך כל זה ליום שלפניו ובפרט כיון שיש מקילים בלא\"ה קודם אור היום: היינו עד אחר יוצר ותפלה שח\"ו כאילו עובד ע\"ז. ועי' באה\"ט סי' תקפ\"א ס\"ק י\"ב.
בתפלת ערבית א\"א ענינו. ולא באלקי נצור רבון כל העולמים. שכבר אמרו במנחה. ואם שכח לומר ענינו במנחה אין לומר בערבית לפי שאין זה יום תענית שכבר פנה היום. אבל רבון כל העולמים באלקי נצור יוכל לומר בערבית. שם סעי' ל':", + "הוא עשרה בטבת. באבודרהם כתב וז\"ל י' בטבת אינו חל לעולם בשבת אבל הוא חל לפעמים ביום ששי ומתענין בו ביום. ואפי' הי' חל בשבת לא היו יכולים לדחותו ליום אחר מפני שנאמר בו (יחזקאל כ\"ד) בעצם היום הזה כמו ביום הכיפורים:
ובספר דברי שאול (איכה) פי' עפ\"ז המדרש בפתיחה אילו זכיתם הייתם קוראים בתורה וקראתם בעצם היום הזה ועכשיו שלא זכיתם הרי אתם קוראים קראתי למאהבי כי לפי דברי האבודרהם כל שכתב בעצם היום הזה הוא דוקא ובירושלמי עירובין פ\"ג אמרו קראתי למאהבי המה רמוני שהי' אומרים לי לעשות שני יו\"ט של גליות ע\"ש. ולזה אמר שאם היו זוכים לא הי' קוראים י\"ט רק בעצם היום הזה ואלו שלא זכו קוראים קראתי למאהבי דהיינו שני יו\"ט של גליות:" + ], + [ + "טעם. שאם יחיד רוצה להתענות צריך לקבלו מבעוד יום. כי התענית דומה לקרבן שמקריב חלבו ודמו וכמו שהקרבן צריך להקדישו קודם שיקריבנו ואפי' מתעסק בשחיטה פסול דכתיב לרצונכם תזבחו כך המתענה ואינו מקבלו קודם לכן דומה למתעסק בקדשים ופיגול הוא לא ירצה לו ואינו מתפלל עננו.*ואימתי מקבלו בתפלת המנחה באלהי נצור קודם יהיו לרצון אמרי פי יאמר הריני בתענית יחיד למחר. יהי רצון מלפניך י\"י או\"א שתקבלנו באהבה ותהא תפלתי ביום תעניתי רצויה ומקובלת לפניך. שם סעיף ה'. אבל אם מתענה תענית חלום מתפלל עננו אע\"פ שלא קיבלו עליו מאתמול משום דשפיר יכול לומר בו צום תעניתנו אע\"פ שלא קיבלו כיון דמשמים הוא דרמו' עליה הוי במקום קבלה מעצמו. ט\"ז סי' תקס\"ב ס\"ק ו' ועי' פ\"מ שם ס\"ק י'. דאף לא קשה כלל והתענית רק עד אחר חצות יאמר היחיד עננו ע\"ש. וטוב לומר במנחה בתענית לאחר אלהי נצור כשיגיע ליהיו לרצון אמרי פי. רבון כל העולמים גלוי וידוע לפניך בזמן שבית המקדש קיים אדם חוטא מקריב קרבן ואין מביאין ממנו אלא חלבו ודמו ואתה ברחמיך הרבים מכפר לו ועתה בעונותינו חרב בית מקדשינו ואין לנו מקדש ולא כהן שיכפר בעדנו לכן יהי רצון מלפניך י\"י או\"א שיהא חלבי ודמי שנתמעט היום כחלב מונח על גבי המזבח לפניך ותרצני. ברכות דף י\"ז ע\"א ועי' טור סי' תקס\"ה: לבוש סי' תקס\"ב סעי' א':", + "קונטרס אחרון
תענית חלום. כתב בשערי תשובה סי' רפ\"ח לענין תענית חלום דאם הי' לו כאב שינים לא יתענה כמו במהרהר ביום ע\"ש. ובס' אשל אברהם שם כתב דכשחלם רק חתיכות מהם נפלו או גרר בידיו ולא חלם לו שנחסר גם אחד מהם אינו בגדר חלום של נפילת שינים ח\"ו שבש\"ע. ואולי ע\"י גרירה בידיו איזה שן אינו כסגנון נפילה והוא חלום טוב:
עוד כתב חלום קראוהו לעלות לתורה הק' ולא עלה והקיץ או לא רצה לעלות אין צריך להתענות ומכל שכן כשיודע ודאי שלא הי' החלום כ\"א קצת מעין אותם שבש\"ע. וכגון קורא בס\"ת הק' בלי הברכות ולא שקראוהו ואולי הוא בדרך שהוא המקרא או בדרך לימוד בעלמא שהקדמונים היו רגילים ללמוד מס\"ת הק' פשוט שאין חשש לכ\"ע. ואין זה בכלל הג' שמתענים עליהם כי הם רק שלשה הראשונים שנזכרו בש\"ע שם והם אלו הרואה ס\"ת שנשרף או יוה\"כ בשעת נעילה או קורות ביתו או שיניו שנפלו. וכשאינו זוכר שקראוהו בשמו ושקרא בפיו הפרשה לכ\"ע אין חשש בזה והוא מוכרע רק לטוב*ובמהדורא תנינא שם כתב שמה שכתב בש\"ע שהרואה בחלום שהוא קורא בסתוה\"ק יתענה שזה רק כשקראוהו בשמו כדרך הקרואים לסתוה\"ק אשר עי\"ז הוא מוכרח לעלות ועלה וקרא משא\"כ הקורא כדרך המקרא להעולים לסתוה\"ק וראה בחלום שהוא המקרא להעולים א\"צ בזה תענית וכן א\"צ בזה הטבת חלום ואם עשה הטבת חלום הרי זה עצהיו\"ט: וכשהי' נראה לו מעין יו\"כ בנעילה ומכ\"מ לא הי' בעיניו כן בהחלט רק בהדמיון הי' לו שכבר סיימו תפלת נעילה בחזרה ואמר עוד פיוטים מהרגילים בנעילה ולא הי' בהדמיון שהוא לפני הקדיש רק שהוא אחר סיום נעילה יש להקל בזה מלהתענות:
ועי' ש\"ע הרב שם סעי' ז' די\"א שהרואה יו\"כ אפי' בשעת נעילה אינו חלום רע כי הוא סימן יפה שמחלו עונותיו. וכן הרואה קורות ביתו שנפלו אמרו במדרש שחלמה אשה אחת כך ופתרו לה שתלד זכר וכן הי' לה. וי\"א שנשתנו פתרוני החלומות מזמן חכמי הגמרא לזמנינו כמו שנשתנו הרפואות שבזמניהם ע\"ש. ובס' בני יששכר. חדש תשרי מאמר ו' כתב דאם אירע לו חלום בעיו\"כ דא\"צ להתענות ת\"ח. דאכילה ושתי' נקראים תענית ביום זה מן התורה:
איתא במשנ\"ח דחלום טוב יש להזכירו ולכותבו*וראיתי בספר א' שפי' ואביו שמר את הדבר. שמר לשון שמירה ששמר את החלום שלא ישכח אותו כמו שאיתא בזוה\"ק בראשית דף קצ\"ט ע\"ב חלמא טבא דאיהו טבא בעי בר נש לאדכריי' ליה דלא יתנשא וכדין אתקיים וכו':
ובספר ישמח משה על מס' בליקוטים כ' לפי הנתבאר בשער הניקוד מרבינו יוסף גיקטילייא ז\"ל נ\"ל שטוב לחלומות שיהיו צודקים ואמיתים לשים נגד עיניו שם הוי' בניקוד חולם המבואר בספר שע\"צ ולכוון בו היטב: ועי' אשל אברהם סי' ר\"כ דכתב וז\"ל גבי ג' מטיבין חלום. מצטרפין שפיר גם קטנים מפעוטות ולמעלה*בפ' הנזקין דף נ\"ט מוקי לה קטנים כבר שית או כבר שבע או כבר תמני כל חד וחד לפום חורפיה: ומכ\"ש אשר מבינים התיבות של ההטבה. וגם כשכל הג' הם קטנים מבינים לשון הקודש ולומדים מקרא היטב. או אפשר דלית בינייהו חד דגמיר להבין התיבות כמו גדול בר מצוה. כי לא רוב שנים לבד יודיעו חכמה. ע\"כ במקום שאין לפנינו ג' גדולים י\"ל שיש סמיכה גם בקטנים היטב ע\"ש:*ובספר שפתי צדיקים (וישב) כתב דבמה שאמז\"ל (ברכות) לאיש טוב אין מראין לעולם חלום טוב רק חלום רע ובאיפוך לאיש רע מראין לעולם חלום טוב כדי שינוכה משכרו לעולם המקווה. בזה מפרשים אמרם ז\"ל (שם) הרואה חלום ונפשו עגומה לייתי שלשה דרחמי ליה ולימא באנפייהו חלמא טבי חזאי וכו' והא באמת חזא חלמא בישא אלא הכונה שראה חלום שראוי לאיש טוב והוא חלום רע:
ובספר דגל מ\"א פ' וישב כתב בשם הרב הקדוש מוהר\"ר זאב וואלף זללה\"ה על מה שאומרים כהטבת חלום סימן טוב ומזל טוב יהי' לנו וכו' שהי' ראוי לומר יהי' לך שעיקר הדרך הוא להיטיב להחולם. רק שענין החלום שייך ג\"כ להמטיבין שאותן שהמטיבין להחולם יש להם צד נגיעה בהחלום ע\"כ אומרים המטיבין סימן טוב ומז\"ט יהי' לנו. מ\"א סימן ר\"כ סק\"א דיזכור החלום במחשבתו בשעת הטבה.
ובספר דברים נחמדים (דבש לפי) כתב וז\"ל כתב הרב ששמע מגדול אחד שאין להקפיד על חלומות וראה ת\"ח שהי' חבירו רגיל להתענות ברוב בשבת על חלומות וא\"ל שלא יתענה ושוב לא חלם ע\"כ וכן נ\"ל הקטן עפ\"י השכל ע\"ש:
כתב בספר פורת יוסף שמעתי ממורי האדם יכול להפוך חלום או נבואה מרעה לטובה כמו שרואה בחלום מת יכול להפוך לעשות תם. ז\"ש סור מרע ועשה טוב. וכן מן נגע עונג. וכן מן צרה רצה:
ובמס' ברכות דף נ\"ה שמואל כי הוה חזי חלמא בישא אמר וחלומות השוא ידברו (זכריה י'). וכי הוה חזי חלמא טבי אמר וכי החלומות השוא ידברו והכתיב בחלום אדבר בו. ועי' בספר ארחות חיים סי' ר\"כ אות ג' בשם ספר יפה ללב שראה כמה גדולים וחסידים שאמרו סדר הטבת חלום בשבת ויו\"ט.", + "יאמר היחיד עננו. ועי' מ\"ז שם סק\"א דבתענית שעות יאמר עננו בדילוג ב' תיבות צום תעניתנו כיון דלרוב פוסקים לא הוי תענית נמצא שקרן בתפלתו. ויותר טוב לומר אחר התפלה באלקי נצור מלהפסיק בשומע תפלה דלרוב הפוסקים הוי הפסקה שלא לצורך. ע\"כ בעשי\"ת שמתענין תענית שעות עד אחר מנחה גדולה וכדומה יראה דאסור לאכול עד שיתפלל מנחה תחלה כו' ע\"ש:" + ], + [ + "טעם. שאין היחיד אומר עננו בשחרית. שמא יארע לו אונס חולי או בולמוס ונמצא שקרן בתפלתו ומה שש\"ץ מתפלל שחרית היינו לפי שא\"א שלא יתענה אחד מהם. תוס' שבת דף כ\"ד ע\"א בד\"ה תעניות:" + ], + [ + "טעם. מה שהקהל אומרים שוב מחרון אפך וגו' והש\"ץ חוזר ואומר אותו. לפי שהקהל אומרים אותו דרך בקשה. מ\"א סי' תקס\"ו סק\"ב: " + ], + [ + "טעם. שמפטירין במנחה בתענית ולא בשחרית. משום דכתיב בהפטרה דרשו משפט ועשו צדקה ואגרא דתעניתא צדקתא לעת ערב ומשום הכי נכון לאומרו בערב אחר שיעשו צדקה. תוס' מגילה דף כ\"א ע\"א בד\"ה הקורא:", + "קונטרס אחרון
במנחה בתענית ולא בשחרית. מי שקראוהו לעלות לתורה שסוברים שיתענה והוא יודע שלא יתענה אם חל בב' וה' או אם הוא בוש לומר ברבים שלא יתענה יכול לעלות. אבל בקריאת ס\"ת במנחה לא יעלה מי שלא התענה אפי' בב' וה'. מטה אפרים סי' תר\"ב סעי' י\"ז. ועי' ט\"ז סי' תק\"ו סק\"ז דלא יקרא מי שאינו מתענה ואפי' קראוהו כבר לא יעלה דהוה ברכה לבטלה ומ\"א שם סק\"ח כ' בשם הב\"ח דאם קראוהו לעלות אפי' במנחה יעלה. ובס' בני חייא פסק דלא מבעיא אם קראוהו דיעלה אלא אפילו לכתחלה יכולים לקרותו ולעלות. עי' באה\"ט שם סק\"ז.
ובשו\"ת תורת חן סי' כ\"ב כתב תשובה מהרב הה\"ג מהרש\"ק מבראד זצ\"ל דבט\"ב ויו\"כ יכול לעלות לתורה אף מי שאינו מתענה ואינו דומה לשאר תענית וכתב טעם לדבריו ע\"ש:" + ], + [ + "טעם. שהש\"ץ אומר עננו בין גואל לרופא. דכתיב ה' צורי וגואלי וסמיך ליה יענך כו'. ומה שאין היחיד אומר עננו בין גואל לרופא. משום דאין יחיד קובע ברכה לעצמו. ב\"י סי' תקס\"ו:" + ], + [ + "טעם. שאין היחיד חותם כל תפלת עננו.", + "בא\"י העונה בעת צרה. משום שאין רשות ליחיד לשנות מטבע הברכה של שומע תפלה. לבוש סי' תקס\"ה:" + ], + [ + "טעם. שכיוונו רז\"ל שהתענית יהי' דוקא יום שלם. משום שדם הנפש של אדם הוא משקל ח\"י דינרין וכשיוצא מאדם משקל איסר אז טועם טעם מיתה. אבל לא פחות מזה וכשמתענה יום שלם אז נתמעט ממנו דם שיעור איסור וטועם טעם מיתה ואז מיתה ממרקת עונו אבל אם מתענה יום פחות שעה או ב' אינו מתמעט דמו שיעור איסר שלם ואינו טועם טעם מיתה להתכפר על עונו. כתונת פסים. ועי' בספר חסד לאברהם:", + "קונטרס אחרון
להתכפר על עונו. ומי שהוא שרי בתענית ושכח ולקח מאכל ובירך עליו ונזכר מהתענית יפלוט ולא יאכל כלום ויאמר בשכמל\"ו. זכור לאברהם בשם הרב שבט יהודה וכ\"כ ג\"כ הרב טל אורות ע\"ש. ובספר ברכי יוסף סי' תקס\"ח אות א' כתב דיאכל פחות מכזית מפני הברכה ועולה לו התענית ע\"כ. אחד שכח ואכל בי' בטבת יש לו להתענות בה\"ב. מהרי\"ל. וכתב בא\"ר דפשוט דיו\"ד בטבת עצמו צריך להשלים אחר שנזכר. ועי' הלקט ח\"ב סי' צ\"ז דכתב להתיר ליקח תרופה מרה ביום התענית:
כתב בספר מגדל עז להגאון יעב\"ץ חזירים דמו מעייהו להאדם לפיכך אם נפל בהו מותנא גוזרין תענית. ועי' או\"ח סי' תקע\"ו סעי' ג':
ועי' במש\"ז סי' תרי\"ב סק\"ח דאסור ליגע באוכלין שלא לצורך בד' צומות אף שהצומות רק מדרבנן ע\"ש:" + ], + [ + "טעם. דבנקבה כשהיא בת י\"ב שנים ויום אחד חשבה התורה לגדולה לענין תענית וכן לענין שנדריה נבדקין והזכר אינו נחשב לגדול עד היותו בן י\"ג שנים ויום אחד. משום דקים להו לחז\"ל שהאשה מביאה שערות כשהיא בת י\"ב שנים ויום אחד והאיש אינו מביא עד היותו בן י\"ג שנים ויום אחד לפיכך אינו נחשב גדול עד זה הזמן א\"כ האשה מטבעה ממהרת גדולתה מן האיש שכבר ידוע מדברי קבלה שהשערות הם סימני גדולות וכל זמן שלא הביאו שערות נחשבים כקטנים הילכך בת י\"ב ויום א' משלימין מן התורה אם הביאו שתי שערות. עי' נדה דף מ\"ה ע\"ב ועי' לבוש סימן תרט\"ז סעיף ב':" + ], + [ + "עוד טעם. דכתיב ויבן ד' אלקים. ודרשו במדרש כאן וכן הוא בנדה דף מ\"ה ע\"ב מלמד שנתן הקב\"ה בינה יתירה באשה יותר מבאיש בת י\"ב שנה ויום א' נדריה נבדקים והאיש בן י\"ג ויום א'. ולכאורה הוא שלא במשפט לתת לאשה בינה יתירה מאיש. והנראה בזה דהנה הקדמונים כתבו הטעם מה שחי' האנשים הראשונים אלף שנים ומאז ולהלאה הוקטנו השנים ושבעים שנה ימי שנותינו. לפי שהשכל אנושי קצר מהשיג כל דבר והזמן מספיק להוצאות הדברים מכח אל הפועל. והנה האנשים ההם הי' ראשונים בכל חכמה ומדע וכמה קשה להבין בדבר שלא נודע כלל לכך האריכו ימים להשלים בזמן מה שקצרו בשכל. וז\"ש הוא החל להיות יודע ציד. הוא היה אבי כל תופש כנור להורות נתן למה האריכו ימים ועתה שהכינו כל זאת ורק להבין בדברים די בשבעים שנה. ולפ\"ז האשה ששנותיה קצרים מאיש כמאמרם מיתה שכיחא בנשים א\"כ אינו מספיק להם הזמן וצריכים בינה יתירה להשלים תמורת הזמן. ובפי' המשניות לרבי' בנדה שם נתן טעם דלכך בת י\"ב שנה נדריה נבדקין לפי ששנותיה קצרים והדבר תמוה דבש\"ס במקומו נתן טעם אחר ולפמ\"ש דא ודא אחת הוא. דברי שאול פ' בראשית:" + ], + [ + "טעם. שרגילין ללכת לבית הקברות בתענית. עי' לקמן סעיף תתרס\"ז:" + ], + [ + "טעם. שמתחילין לתקוע שופר בר\"ח אלול. משום שמשה עלה למרום ר\"ח אלול לקבל לוחות אחרונות והעבירו שופר במחנה והקב\"ה תעלה באותו שופר לכן התקינו שיהיו תוקעין בשופר בחודש אלול בכל שנה כדי להזהיר לישראל שיעשו תשובה. טור סי' תקפ\"א בשם פרקי דר\"א:" + ], + [ + "טעם. שנוהגין לעמוד באשמורת הבוקר. כי בכל לילה הקב\"ה שט בי\"ח עולמות והג' שעות אחרונות שט בעה\"ז. לבוש שם סעיף א':", + "קונטרס אחרון
באשמורת הבוקר. בספר אגרא דפרקא אות קמ\"ז כתב בשם הזוהר וישלח כתיב יראוך עם שמש כו' וכד לא נהיר יממא לאו הוי יראה בהדי שמשא וצריכה לחברא לון כחדא ודא הוא עם שמש עכ\"ל. וכתב שם ומשום הכי ראיתי כמה מאנשי מעשה נמנעים לומר סליחות בקדרותא דצפרא. ועי' במק\"מ שכתב שאין קפידא רק בתפלת ש\"ע אבל סליחות ותחנונים מותר לומר ע\"ש.
כשמשכימין לסליחות אע\"פ שהוא קודם אור היום צריך לברך בשעת נטילה ברכת על נטילת ידים. וגם צריך לברך ברכת התורה קודם הסליחות. ואח\"כ כשגומרים הסליחות והאיר היום צריך ליטול ידיו שנית ויערה עליהם ג\"כ ג\"פ כמו כל נטילת ידים שחרית (לצאת דעת הסובר הלילה גורם לטהר ידים. יוסף אומץ). אבל לא יברך על נטילה זו ענט\"י. מטה אפרים סי' תקפ\"א סעי' י\"ב. ועי' בס' אשל אברהם שם שכ' דסליחות המתחילות בתיבת אדון י\"ל או\"א ע\"ש:" + ], + [ + "טעם. שהחזן מתחיל אשרי קודם שאומרים סליחות. מפני שהוא תהלה ושבח גדול להש\"י. שם:" + ], + [ + "טעם. שהמתפלל סליחות מתפלל גם תפלת יוצר באותו היום ותפלת מנחה. שהמתחיל במצוה אומרים לו לגומרה. שם. ועיין לעיל סעיף קכ\"ט." + ], + [ + "טעם. שאם חל ר\"ה יום ב' או יום ג' אז מתחילין לומר סליחות מיום א' שבוע מלפניו. מפני שנוהגים להתענות עשרה ימים עם י\"כ לעולם יחסרו ד' ימים מר\"ה עד יה\"כ שלא יוכלו להתענות. דהיינו ב' ימים ר\"ה ושבת שובה ועי\"כ לכך צריך להשלים ד' ימים קודם ר\"ה וכדי שיהי' יום מסוים להתחלה תקנו ביום א' בכל פעם. שם. ועי' קיצור של\"ה דאם יחיד אומר סליחות יאמר סליחות בלי אל מלך יושב וכן בלא ויעבור. ועי' או\"ח סי' תקס\"ה סעיף ה' דיכול לאמרם דרך קריאה בעלמא בניגון בטעמים. כתב קיצור של\"ה לעמוד כשאומרים סליחות ועכ\"פ יעמוד כשאומרים אל מלך יושב וכו' וי\"ג מדות:", + "קונטרס אחרון
שלא יוכלו להתענות. תיקון למי שצריך להתענות וכבד עליו התענית יוכל לפדותו בממון כל תענית וליתן לצדקה בעד כל תענית חצי צוואנציגער (שהוא לערך ארבעה ושלשים העליר. שו\"ת דברי חיים או\"ח ח\"א סי' ל\"ד. ובס' ארחות חיים סי' תר\"ג כתב בשם ס' מאורי אור דיש לשער פדיון התענית העשיר י\"ב סוא. ובינוני שמונה סוא. ועני ארבעה סוא ע\"ש. ולפי חשבון שלנו עולה ארבעה סוא תשעה עשר העללער במדינת עסטרייך:", + "וי\"ג מדות. ומספר השלש עשרה מדות. רחום א'. וחנון ב'. ארך אפים ג'. ורב חסד ד'. ואמת ה'. נוצר חסד לאלפים ו'. נושא עון ז'. ופשע ח'. וחטאה ט'. ונקה י'. וסלחת לעונינו י\"א. ולחטאתינו י\"ב. ונחלתנו י\"ג. וכך יש למנותם כשאומרים הפזמון של אזכרה ועונין י\"ג מדות יאמרו עם וסלחת וגו'. ספר חסידים סי' ר\"נ. ועי' פי' אזולאי שם. ועי' תוס' ר\"ה דף י\"ז ע\"ב בד\"ה שלש עשרה:
ובספר אבודרהם כתב דמספר הי\"ג מדות הם. ה'. ה'. אל. רחום. וחנון. ארך אפים. ורב חסד. ואמת. נוצר חסד לאלפים. נושא עון. ופשע. וחטאה. ונקה. וכן נהגו בכל גלילות ישראל שהחזן אומר ויעבור ה' על פניו ויקרא והקהל מתחיל ה' ה' אל רחום וחנון כו' ע\"ש:
ובספר ארחות חיים סי' ס\"א כ' בשם שו\"ת שאילת שלום שמיישב מה דאנו אומרים בי\"ג מדות ובכ\"ז אנו ליה ועינינו ליה דבש\"ס סוכה פרכינן שם אמתניתין מהא דמודים מודים. ומשני דהכי אמרי אנו ליה משתחוים ועינינו ליה מיחלות ע\"ש. ובסימן תקפ\"א אות ד' בהגהות כ' וז\"ל ובענין פיוט י\"ג מדות מדת הרחמים עלינו התגלגלי. שמעתי שמתחלה ניתקן שיאמרו הקהל להש\"ץ שיעורר ויגלגל עליהם מדת הרחמים ויפיל תחנתם לפני קונו והש\"ץ עונה יה\"ר מלפניך שומע קול בכיות וכו' וכן תמכתי יתדותי וכו' הכל מדברי הש\"ץ ע\"ש:", + "ד' ימים קודם ר\"ה. ובעטרת זקנים סי' תקפ\"א כתב. הטעם. שעומדים עכ\"פ ד' ימים קודם ר\"ה. משום דאי' במדרש בכל הקרבנות נא' והקרבתם ובר\"ה נאמר ועשיתם שיעשה אדם עצמו קרבן בר\"ה. ולהכי צריך ד' ימים לביקור מפני המומין. וע\"י התענית יפשפש במעשיו ויבקר דומיא דקרבן.", + "וכן בלא ויעבור. וטעם. שאין היחיד אומר י\"ג מדות. משום דאר\"י מלמד שנתעטף הקב\"ה כש\"ץ כו' ולכן א\"א כ\"א בציבור. אשל אברהם סי' תר\"ב אות א' בשם תשו' רשב\"ם סימן קצ\"א." + ], + [ + "טעם. שהש\"ץ מתעטף בציצית כשמשכימין לסליחות אע\"פ שאין זמן ציצית. משום דאיתא הקב\"ה נתעטף בציצית כש\"ץ והרגיל למרע\"ה י\"ג מדות אלמא כשאומר י\"ג מדות יתעטף בציצית.*ועי' ט\"ז סי' תקפ\"א סק\"ב דצריך להתעטף מפגי כבוד השכינה בפרט בסליחות שאומר ויעבור ואיתא בגמרא שנתעטף הקב\"ה כש\"ץ ועיין מ\"א סימן י\"ח סק\"ב דכל עובר לפני התיבה צריך להתעטף כדאמרי' מלמד שנתעטף הקב\"ה כש\"ץ. ובל\"ח כתב דאף האומר קדיש יתום יתעטף מפני כבוד הצבור. ובסדור האריז\"ל כתב העיד הרי\"ם ששמע ממורינו הסליחות שאומרים באלול עם הצבור מלה במלה ובלא טלית גדול כי אסור להתעטף בלילה . ומשנכנס אלול כשכותב אדם אגרת לחבירו צריך לרמוז בהתחלתו שמבקש עליו להשיבו לטוב השנה הבאה עלינו על דרך לשנה טובה תכתב ותחתם. או תולה ארץ על בלימה יטיב לך כתיבה וחתימה. וכה\"ג. ואין לכתוב תיבת שלום באגרת אך נקודה על הוי\"ו וכן הוא בתשב\"ץ דהוא אחד מן השמות הקודש.*ובשו\"ת הרדב\"ז סי' ר\"כ כתב שמה שיש ליזהר שלא לכתוב שלם מלא היינו בזמן שאלת שלום דבאותה שעה מתכוין לתת שלום לחבירו מאת בעל השלום כמו שאמר בועז לקוצרים ד' עמכם שזו כוונת הנותן שלום לחבירו אבל אם בא לכתוב בכתב שיש שלום בעולם או בין פלוני לפלוני וכיוצא בזה שהוא סיפור דברים אין צריך להזהר וכותב אותו שלם וליכא קפידה בהכי שהרי אינו מכוין לשם ולא חייל עליה קדושה ע\"ש: מהרי\"ל הלכות ימים הנוראים:", + "קונטרס אחרון
שלא לכתוב שלום מלא. בספר בני יששכר כתב וז\"ל דגם שבת אסור להזכירו במקום שאסור לדבר ד\"ת. ידעתי ממדקדקים במעשיהם שנזהרו להזכיר שם שבת ללא צורך. והוא נכון כיון שאמרו חכמי הזוהר שהוא שמא דקוב\"ה*איתא בזוהר (יתרו פ\"ח ע\"ב) מהו שבת שמא דקוב\"ה שמא דאיהו שלים מכל סטרוי עכ\"ל.
ובספר דברי יצחק פי' אתה קדשת את יום השביעי לשמך עפ\"י המבואר בזוה\"ק מהו שבת שמא דקוב\"ה. וזהו אתה קדשת את יומ השביעי לשמך דייקא שיהי' שמך נקרא על יום השביעי היינו יום השבת: . וע\"ש מאמרי שבתות מאמר ז' שכ' שהי' צדיק קדוש א' בדורותינו שהי' כותב שם שבת בקמיעות לשמירה מפגעים*בספר תפלה למשה (ויקהל) כתב שמעתי מאחי מו\"ר שיחי' שסיפר לרבו מלובלין הקמיע של רבי ר' משה יהודא ליב שהיא שבת בשילוב שם הוי\"ה והשיב לו רבי מלובלין נבג\"מ המבדיל בין ת\"ל כמדתו שהוא אהבה כך נותן קמיע שהוא אהב\"ה ע\"כ אני זוכר הדברים היטב עכ\"ל ע\"ש:
ובספר המאור הגדול פי' הפסוק (עקב) בעת ההוא הבדיל כו' לשרתו ולברך בשמו. עפ\"י מעשה נפלא דפעם א' שמע ר' יצחק מדראביטש זצוק\"ל מפעולות הקמיעות של הבעש\"ט זי\"ע ועלה במחשבתו הלא אסור להשתמש בשמות הקדושים וגזר אומר שכל הקמיעות לא יועילו. וכן הי' שכל הקמיעות לא הועילו ונמשך הדבר כך שנה תמימה. ומן השמים גילו להבעש\"ט שהוא מעשה ר\"י דראביטשער ועשה פעולה שר\"י יבא אליו על ש\"ק אך שידע שר\"י לא ירצה לבוא אצלו על ש\"ק לכן עשה כך שפ\"א נסע ר\"י על הדרך וטעה במנין הימים כשהי' יום ג' בשבת סבר שיום ב' הוא וביום ד' שיום ג' הוא וכן ביום ה' עד שבא ביום ו' לעיר מעזיביז והוא סבר שיום חמישי הוא ולא מיהר ליסע משם בחשבו שעדיין יש לו יום שלם על נסיעת דרכו והניח עצמו לישן מעט מטורח הדרך. וכאשר הקיץ ראה בבית אכסניא שלו מפה פרוסה ועליו לחם הפנים של ש\"ק וישאר עומד כמשתומם ויתפלא מאוד על הדבר ושאל מה זה ואמרו לו הלא ערב שבת קודש הוא. ויפג לבו מלהאמין ויצא החוצה וירא כי כל האנשים הולכים מבית הטבילה. אז האמין להם וישבות בשבת בעיר מעזיביז. והמעשה הוא באריכות איך ששבת בסעודת שבת אצל הבעש\"ט ובסוף אמר לו הבעש\"ט מפני מה נטל ממנו הכח של הקמיעות א\"ל הר\"י מפני שאסור לשמש בשמות הקדושים. א\"ל הבעש\"ט בקמיעות שלי לא נכתב שום שם רק שמי ישראל בן שרה בעש\"ט ויביאו לפני הר\"י כמה קמיעות ופתח אותם וראה שאמת הדבר שלא הי' שם רק שמו לבד. אז פתח הרב הקדוש את פיו ואמר בזה\"ל רבש\"ע כשאיש פועל ומפרנס ומברך בשמו לבד מה איכפת לך. חזור לו הפעולות בקמיעות וכן הי'. וז\"ש כאן שהבדיל שבט הלוי שהלוים היו צדיקים גדולים וגם כל צדיק נקרא לוי. מלשון ילוה אישי שמדובק בבורא יתברך. והבדיל אותם לעמוד לפני ד' לשרתו ולברך בשמו שיוכל לברך ישראל להמשיך להם ברכות ורפואות ופרנסה בשמו לבד ולא יצטרך לשמש בשמות הקדושים אך שם יהי' נשמע בעולמות העליונים לטובה ולברכה:
ובס' דברי דוד כ' שהרב הצדיק הקדוש טשארטקוב זצוק\"ל סיפר המעשה שבעת שהי' הבעש\"ט זי\"ע בעיר סטאמביל בנסיעתו לאה\"ק שמע שם מה שמרעישים העולם על הרבי ר' נפתלי הכהן זלה\"ה שנותן קמיעות ומשמש בשמות הקדושים וביקש הבעש\"ט מאחד שיביאו לו איזה קמיע ויפתח וירא שלא הי' כתוב שם רק שמו הק' נפתלי הכהן. והשם הזה לבד הי' מועיל לכל מה שנתן הרבי ר' נפתלי את הקמיעות שלו. ואמר על זה הרב הק' הנ\"ל שבזה מובן שפיר מה שאמרו חכמז\"ל שהקורא לרבו בשמו חייב מיתה ר\"ל. דלכאורה אינו מובן מדוע יגיע לו עונש כזה. אך עפ\"י הנ\"ל ניחא דשם של הרב יוכל להועיל כשם משמות של הקדושים וא\"כ הוי כהוגה את השם באותיותיו. ועי' ליקוטים סעי' י\"ח: כי השם שבת כולל כמה ענינים ורזין עילאין לאין משער ע\"ש:" + ], + [ + "טעם. שהש\"צ כשמתפלל סליחות מתעטף בטלית שאולה. כדי שלא יצטרך לברך כיון שאומרים סליחות בלילה ולדעת הרא\"ש חייב בברכה בכסות המיוחד ליום אפילו לבשו בלילה ואפי' למאן דפסק לברך על טלית שאולה היינו כששאלו כדי לצאת בו אבל כאן לא נתכוין אלא משום צניעות בעלמא כ\"ע מודים דא\"צ לברך.*ועיין שם סי' י\"ד ס\"ק ד' וז\"ל ולפ\"ז נראה כשאומרים סליחות ביום יותר נכון ליקח טלית שלו ולברך עליו ויאמר סליחות ואח\"כ יתפלל ע\"ש. ועי' מטה אפרים סי' תקפ\"א אות ט\"ו דאם מתחילין לומר סליחות אחר שהאיר היום יש לו לברך על עטיפתו בכל ענין אף שהוא טלית שאולה. ועי' פ\"מ סי' י\"ד ס\"ק ו' דהמנהג לברך על טלית שאולה כשעולה לתורה או לעבור לפני התיבה. וטלית הקדש וצדקה לכ\"ע מברכין עליו דהוי כטלית שותפין ומברך אף בעולה לתורה לכ\"ע. ועי' מ\"א שם:
ובספר עבודת הקודש מורה באצבע סי' ט' סעיף ער\"ב כתב בשם האריז\"ל שלא יאמר הוידוי פעמים שלש כמו שאומרים הקהל: ט\"ז סי' תקפ\"א ס\"ק ב':", + "קונטרס אחרון
ויאמר סליחות ואח\"כ יתפלל. נוהגים שמי שמתפלל סליחות מתפלל כל היום שחרית ומנחה ומעריב ואפי' ערבית שלפניו הוא מתפלל. והוא קודם לאבל וליארצייט ומוהל. ואפי' יש שם הגון ממנו. ועכשיו לא נהגו כן. ומי שיש לו יא\"צ הוא מתפלל. וכן האבל. מטה אפרים סי' תקפ\"א סעי' ל\"א:
ומה שנהגו בהרבה מקומות שאין האבל אומר סליחות לפני ר\"ה ואינו עובר לפני התיבה כל היום בעשרת ימי תשובה רק בשחרית אומרים מאשרי ובא לציון ואילך כתב בשו\"ת נו\"ב סי' ל\"ב שהמנהג לא נתפשט מבעלי תורה. אך בתוך שבעה אין לו להיות ש\"ץ בימי הסליחות. ובמכ\"ש בער\"ה. מפני שאז מה\"ד מתוחה עליו. שם סעיף כ\"ג ואלף למטה שם:" + ], + [ + "טעם. שנתקן הוידוי בלשון רבים לומר חטאנו ולא אמר חטאתי. משום שכל ישראל גוף אחד וכל אחד מישראל הוא אבר פרטי וזהו ערבות שאנחנו ערבים זה בזה אם יחטאו וכאשר חבירו עושה איזה חטא כאלו עשאה הוא. ולכן אעפ\"י שאין בו אותו עון צריך להתוודות עליו כי כשעשהו חבירו הרי כאלו עשהו עצמו*משל לא' הקודח בתוך הספינה תחתיו וצעקו עליו בני הספינה. מה זה אתה עושה כי יכנסו המים דרך הנקב ותטבע הספינה. השיב להם מה לכם בזה והלא תחתי אני קודח. השיבו לו אם יכנסו המים תחתיך גם עלינו יעבור כוס. וכן כאן בנידון הערבות: ולכן יאמר בלשון רבים אף אם יתודה בביתו יחידי כי כל מי שעשה חטא הוי כאלו ב' עשו אותו חטא מחמת ערבות.*וז\"ל השל\"ה מי שמתודה ולא נשבר לבו בקרבו עונשו גדול כי נראה שמתפאר ח\"ו במה שעשה כאלו אומר מי אדון לי. וז\"ש ע\"ח שחטאנו לפניך בוידוי פה ר\"ל שהי' הוידוי רק בפה ולא בלב.
כתב בספר בני יששכר. חדש תשרי מאמר ז' שזה הי' טעם קדמונינו שלא הנהיגו לומר וידוי אשמנו וכו' בכל יום בבתי כנסיות רק בבתי מדרשות לת\"ח וזקנים. אבל למרבית המון עם המתפללים בביה\"כ לא היו מנהיגים אותם לומר הוידוי בכל יום. דחששו להיותם טרודים על המחיה ועל הכלכלה ואינם מפנים את לבם לאיכות ומהות הוידו\"י. והנה כאשר יתוודו בהרצות שפתים ולבם בל עמם. הנה יוסיפו על חטאתם פשע. ויצטרכי למיתב תענית לתעניתם היינו וידוי לוידויים. רק בתענית ציבור אז לבם נשבר ומפנים את לבם לענין הוידוי אז אמרו כל הקהל וידוי. והנה מקרוב הנהיגו לומר הוידוי בכ\"י כל ההמון בכל ב\"כ. הנה המשכיל ישוב אל לבו להתוודות כהוגן ואז טוב לו. ודי בזה למשכיל ע\"ש: יסוד התשובה פ\"ו בשם האריז\"ל: " + ], + [ + "טעם. שבשעת אמירת הוידוי כשמזכיר החטא מכה באגרוף על החזה או על הלב. שהוא כאומר אתה גרמת לי שאחטא. מטה אפרים סימן תר\"ז. וע\"ל סעי' תש\"מ." + ], + [ + "טעם. שאנחנו אומרים בהוידוי אנחנו ואבותינו חטאנו. למה אנו מזכירים חטא אבותינו. לפי דגם אם חטא אדם אין לעשות עצמו רשע ממש נגד המקטרג. רק ירשיע עצמו במקצת. ויצדיק עצמו במקצת. וזהו שאנו תולים קצת החטא באבותינו דהיינו מה שאנחנו חטאנו הוא ע\"י אבותינו שלא קדשו אותנו בקדושה שלימה. גם זה גרמה לנו שחטאנו. ובאמת אבותינו כבר הן בגן עדן ולא יזיק להם הקטרוג רק שאנו תולין בהם כדי שלא ליתן פתחון פה להמקטרג שאנחנו עצמינו חלילה עושים עצמינו רשעים. נועם אלימלך וישלח:", + "טעם. שבמלת חטא. האל\"ף אינו ניכר בההברה. לפי שהרשע בשעה שרוצה לעבור עבירה שוכח באלופו של עולם.*ובספר תוי\"י (נח) כתב בשם הבעש\"ט זלה\"ה אחר שידע האדם כי אלופו של עולם הוא בכל תנועה כו' אז יתפרדו כל פועלי און: דגל מחנה אפרים בליקוטים לפ' דברים בשם אא\"ז הבעש\"ט זללה\"ה זי\"ע:" + ], + [ + "טעם. שאנו מהפכים את הסדר ואומרים זכור לנו ברית אבות כאשר אמרת וזכרתי את בריתי יעקב ואף את בריתי יצחק ואח\"כ ברית אברהם. לפי דהגאולה של ישראל תלויה דוקא אם האבות אינן כסדר. דאיתא עמלק הי' מתגאה ואמר שהוא אדם גדול שר\"ת עמל\"ק. \"עמרם \"משה \"לוי \"קהת והשיבו לו ראשית גוים עמלק ואחריתו עדי אובד. ר\"ל אחרית וסוף התיבות מצדיקים הללו הוא מיתה. וזה הסוד שאנו אומרים זכור לנו ברית אבות דייקא דקשה אם אמר אבות למה אמר אברהם יצחק ויעקב וכי אין אנו יודעין שהם האבות אלא הוא הדבר אשר דברנו כשאנו מזכירין זכות ומבקשים הגאולה מוכרחים אנו להזכירם שלא כסדר. שאם אני אומר בתחלה אברכם אזי אין לו זכות אב כלל שאביו הי' תרח. ואם אני אומר בתחלה יצחק אזי אין לו רק זכות אב אחד ואנו אומרים ברית אבות. אבל יעקב יש לו ברית וזכות אבות*בספר דבש לפי כתב ראיתי בקונטרס כ\"י על קלף מתלמידי רבינו יהודה החסיד ז\"ל משם רבם דט\"ו שנים היו ביחד אבותינו הקדושים אברהם יצחק ויעקב ולמדו בכל יום ט\"ו שעות ביחד ולכך יסד דוד ט\"ו שיר המעלות. ובפי' אזולאי על ס\"ח סי' קכ\"ה כתב דמדברי רבינו נראה דכל כ\"ד שעות הי' בחפצי שמים. כי ט\"ו שעות היו לומדים תורה. וט' שעות מכונים לבם למקום לחשוב ביראתו ורוממותו ואהבתו ודבוקו בין בחלום בין בהקיץ: . דרך משה בשם האריז\"ל. ועי' ליקוטים סעיף ק\"ט:" + ], + [ + "עוד טעם. דאיתא במקובלים דסופי תיבות של ג' אבות אברה\"ם יצח\"ק יעק\"ב. הוא במ\"ק והוא בא\"ת ב\"ש שדי ולכך נאמרו אבות אחורנית בתורה כסדר שם זה.*ועי' בעה\"ט (ויקרא כ\"ו מ\"ב) שכתב האבות מנויין למפרע אומר הקב\"ה אני זוכר מאין באתם ומונה היוחס עד למעל'. עד בן יעקב בן יצחק בן אברהם. עוד כ' אברהם ויעקב הוזכרו ראש לאבות. ויצחק לא הוזכר בשום מקום בראש. לפי שרצה לומר לעשו הוה גביר לאחיך לעשותו ראש ליעקב: רוקח פ' לך:" + ], + [ + "טעם. שקורין פזמון. כי הוא לשון צעקה. תרגום על ויען איוב ופזים. וכיון שכל הקהל אומרים אותו בקול רם ע\"כ קורין אותו פזמון. פמ\"ג בהתחלה: (" + ], + [ + "טעם. שאומרים מכניסי רחמים בלשון עברי. לפי שאין מלאכי השרת מכירין בלשון ארמי*כתב השל\"ה יחיד לא יאמר הבקשות בלשון ארמי כמו מחי ומסי וכו' או מרן דבשמיא וכו'. משום הא דאמרינן בפ\"ק דמס' שבת ובמס' סוטה בפרק אלו נאמרין השואל צרכיו בלשון ארמית אין מלאכי השרת נזקקין לו כו'. ומה שאנו אומרים בלשון ארמית בצבור. צבור שאני דבכמה מקומות מצינו זכות רבים עדיף. ורבינו יונה כתב בפרק הי' קורא וז\"ל והטעם שצרכי צבור שואלין בכל לשון משא\"כ בצרכי יחיד. מפני שהצבור אין צריכין מליץ אצל הקב\"ה אבל יחיד צריך מליץ כענין שנאמר אם יש עליו מלאך מליץ וגו' ומלאכי השרת אין נזקקין אלא ללשון הקודש ע\"ש. ובספר התניא סי' ע\"ב כתב דהמלאכים המסורים לצבור מבינין בכל לשון. לפיכך אומרים אותן בצבור ע\"ש: . פרדס בלקוטי דינים:" + ], + [ + "טעם. שאומר הש\"ץ אחר סליחות קדיש שלם עם תתקבל אע\"ג שבכל ימות השנה א\"א תתקבל אלא אחר תפלת י\"ח שכן הוא משמעות לשון צלותהון שפירשו תפלה וסתם תפלת ר\"ל תפלח י\"ח. שאני סדר הסליחות שנתקנו כולם על סדר התפלה של כל היום כי הפסוקים שקודם הסליחות הם כנגד פסוקי דזמרה. והסליחות עם הי\"ג מדות שאומרין בין כל אחת ואחת הם במקום תפלת י\"ח שעיקר התפלה הוא י\"ג מדות ואח\"כ נופלים על פניהם כמו אחר כל התפלות ומסיימין ואנחנו לא נדע לכך אומרים אחריהם קדיש שלם עם תתקבל כמו אחר כל תפלת השנה. לבוש סי' תקפ\"א סעיף א':" + ], + [ + "טעם. שאין מברכין את החודש תשרי. משום שנאמר בכסא ליום חגינו שהחג הזה צריך להיות מכוסה ונעלם מעיני המלאכים ומהשטן. גם אין מזכירין ר\"ח בתפלה כדי לערבב את השטן שלא ידע יום שהוא ר\"ה.*ובספר בני יששכר כתב דביוה\"כ תמצא בתורה שבע\"פ המסכת\"א המדברת מענין מצות היו\"ם לא נקרא שמה ע\"ש היום יום הכפורי\"ם. כאינך. שבת. פסחים. ר\"ה. סוכה. רק נקרא יומ\"א. להורות קדושת היום הוא ממקום נעלם ראוי להסתירו. וע\"כ מנהג אנשי מעשה שלא להזכיר שמו כ\"כ בפשיטות באיזה דברים. רק כשמזכירים מענינו לאיזה הצטרכות קוראים אותו סתם יו\"ם הקדו\"ש לבוש שם:" + ], + [ + "טעם. שאין תוקעי' בערב ר\"ה. כדי להפסיק בין תקיעות שהם דרבנן ובין התקיעות שהם דאורייתא. ט\"ז שם ס\"ק ד':", + "קונטרס אחרון
בערב ר\"ה. נוהגין לעשות התרת נדרים בער\"ה. עי' ח\"א כלל ל\"ח סעי' ח'. ויכול להיות אפי' בקרובים. יו\"ד סימן רכ\"ח סעי' ג'. וגם אין חשש אם הב\"ד קרובים זל\"ז. לבושי מכלול סימן כ'. ונוהגים שהמתירים יושבים והמודר עומד. ואם הוא ת\"ח מושיבין אותו. עי' פתחי תשובה שם סק\"ג:
הנוהגים בכל ע\"ש לומר קודם מנחה מזמור ק\"ז בתהילים הודו לה' כו' וזמר ידיד נפש. אומרים אותו גם בער\"ה קודם מנחה. לפי שמזמור הזה הוא על הארבעה שצריכים להודות. ויאמרו גאולי ה' הוא רמז ג\"כ על פדות הנפש. וגם אומר אוילים מדרך פשעם שהוא מעורר הלב לתשובה. וזמר ידיד נפש הוא מלהיב הלב לעבודת הבורא. מטה אפרים סימן תקפ\"א סעי' נ\"ז:
אם חל יו\"ט בשבת א\"א בערבית לא לכו נרננה ולא לכה דודי רק מתחילין מזמור שיר ליום השבת וקצת אנשי מעשה נוהגין להתחיל מזמור לדוד הבו לה' ואומרים אנא בכח ולכה דודי הראשון*עי' שערי תשובה סי' ע\"ר סק\"ב וז\"ל עי' בשלמי חגיגה בשם ב\"ד שכ' שמעתי שאין אומרים לכה דודי ביו\"ט שחל בשבת משום שנראה כביוש ליו\"ט שאומרים פני שבת נקבלה דמשמע ולא פני יו\"ט. ונראה דאין להקפיד דשבת א\"צ קידוש ב\"ד וממילא קאתי הלכך צריך לצאת לקראתו לקבלו כיון שהוא בא אלינו מעצמו אבל יו\"ט שבא אלינו ע\"י קידוש ב\"ד נמצא שאנו מביאין אותו וא\"כ מה צריך לצאת לקראתו לקבלו וא\"כ אין שום ביוש בזה ע\"ש. ונראה דמ\"מ בליל יוה\"כ אין לאומרו שאין מקבלין שבת בליל יוה\"כ שאין שם נשמה יתירה עכ\"ל. ועי' ט\"ה ח\"א סעי' תשע\"ט בהשמטה בד\"ה ובספר:
ועי' אלף למטה סימן תרכ\"ה ס\"ק מ\"א וז\"ל וכן מבואר ממ\"ש האריז\"ל לומר ביו\"ט בשמחה ובצהלה ומסתמא היו אומרים ג\"כ החרוז לכה דודי ועיין פרמ\"ג סי' תפ\"ח שי\"א כל לכה דודי ומדלגין חרוז התנערי מעפר ולא ראיתי נוהגין כן ע\"ש. ועי' טעמי המנהגים סעי' תשע\"ט בהשמטה בד\"ה ובס': ומדלגין ומתחילין בואי בשלום. ואח\"כ אומרים מזמור שיר ליום השבת כו'. והנוהגים לומר קודם ברכו כגוונא א\"א אותו היום*לפי שנאמר כד עייל שבתא איהו אתייחדת כו' וכל שולטנין רוגזין כו' וזה קצת זלזול בקדושת יו\"ט דהא גם ביו\"ט אין שם שולטנין רוגזין מחמת המועד ע\"ש. ויש מקומות דכשחל ר\"ה או יוה\"כ בשבת אומרים. כגוונא: רק מיד אחר הקדיש מתחילין ברכו. שם סימן תרכ\"ה סעי' מ\"א:
וטעם שאין אומרים מעריבים בר\"ה כמו בשאר יו\"ט. לפי שהעם מתענין לא רצו לטרוח עליהם להאריך בביהכ\"נ שהרי אין צריכים להשלים. והואיל ובלילה ראשונה א\"א אותו מטעם זה. א\"א אותו בליל ב' ג\"כ. עוד טעם. משום דהמעריבים הם כולם שירות ותשבחות לכך א\"א אותו. לבוש סי' תקפ\"ב סעי' א'." + ], + [ + "עוד טעם. כדי לערבב השטן דאז יהי' סבור שיום הדין כבר עבר. א\"ר שם. עוד כתב מצאתי בס' אמכרל כתוב על קלף וז\"ל מי שרוצה לתקוע כדי ללמוד תוקע במקוה או בחדר סגור שלא להרגיל השטן ע\"כ:*ונוהגין לילך על בית הקברות בער\"ה ובעיו\"כ ומקיפין אותו כמ\"ש באגודה פרק ואלו מגלחין מעשה באשה אחת שחלה בנה הקיפה העזרה. מכאן נראה להקיף בית הקברות ומרבים שם בתחינות ונותנים שם צדקה לעניים. של\"ה:
עוד כתב מצאתי הולכים על הקברות להשתטח על קברי צדיקים לומר אם אין אתה מרחם עלינו הרינו חשובים כמתים. עוד טעם אחר. למה אנו משתטחים על קברי המתים כדי שיבקשו המתים רחמים עלינו כעובדא דר' מאני דמשתטח על מערתא דאבוה וכן כלב השתטח על קברי אבות וכן משמע בפרק אלו נאמרין: " + ], + [ + "טעם. שנוהגים אצל הרבה צדיקים כשבאים אצלם על ימי הנוראים כל אחד ואחד נכתב בשמו בהכללות צעטיל ואח\"כ יביאו לפני הצדיק את הנייר עם שמות האנשים אשר שמה נכתבים. הוא ע\"ד מה שכתב בספר מעולפת ספירים בשם הזוהר בראשית בזמן שיש דין בעולם כגון ביום הדין אין לאדם להזכיר שמו יחידי לפני הקב\"ה שאם יזכיר שמו יזכירו חובותיו. וזה מאמר הנביא לשונמית היש לדבר אל המלך או אל שר הצבא. אל המלך. זה מלכו של עולם שהי' יום הדין. והשיבה בתוך עמי אנכי יושבת. טוב לי להזכיר עם הרבים:*בספר דברי דוד כתב שפעם אחד הי' עולם גדול אצל הרב הצדיק הקדוש מטשארטקוב זצוק\"ל והמקורב שלו קיבל לפניו שיש לו המון קוויטליך וביקש מהרב הקדוש הנ\"ל שיאציל זמן יותר מורווח ופנוי לקרותם לפניו. ואמר אז הרב הקדוש הנ\"ל כעת נהי' מוכרחים לעשות העצה מהרב הצדיק הקדוש מאפטא זצוק\"ל זי\"ע שפ\"א היו לפניו הרבה קוויטליך בר\"ה ויו\"כ ולא הספיק לו העת לקרותם והי' לו להרב הצדיק הקדוש מאפטא זי\"ע בתי כיסים גדולים במלבושיו ולקח כל הקוויטליך והניחם בבתי כיסים שלו וסמך שתי ידיו הק' על הבתי כיסים ואמר בלשונו הק' אני מברך את כל האנשים של הקוויטליך המונחים פה בבתי כיסים שלי בבני חיי אריכא ומזוני רויחא לשנה טובה. ואחר שסיפר הרב הצדיק הק' הנ\"ל את העובדא הקדושה הלזו קיים בנפשו ג\"כ עובדא כזו וצרר כל הקוויטליך במטפחתו והניח שני ידיו על המטפחת שהי' מלא עם קוויטליך ובירך אותם בברכת קדשו בכל השפעות הטוב כנ\"ל בשם הרב הצדיק הק' מאפטא זלה\"ה זי\"ע: [השמטה: טוב לי להזכיר עם הרבים. בספר א\"ח למהר\"ן כתב צריכין לנסוע לצדיקים אמתיים על ר\"ה. ואפי' מי שאינו זוכה לנסוע עכ\"פ צריך להשתדל לילך ולנסוע אל מקום שיש קיבוץ גדול של כשרים ויראים ביותר להתפלל ולשמוע קול שופר עמהם. וכמו שנוהגין כל ישראל שבר\"ה ויו\"כ מתאספין ומתקבצין יחד מכל הכפרים וכל הרחוקים שאינם נזהרים להתפלל בציבור בכל ימות השנה. אבל בר\"ה כולם נקבצין אל הצבור הקדוש:]", + "קונטרס אחרון
בהכללות צעטיל. בספר זכרון טוב כתב שהרב הצדיק הקדוש מנעסכאיז זצוק\"ל הי' מקפיד שלא להשים חול על צעטיל של מבקשים כדי לייבש הדיו. גם נראה שהי' מחזיק לסימן שאינו טוב אם אירע שנפל לארץ צעטיל המבקש מעל שלחנו:" + ], + [ + "טעם. שכופלין לעילא בעשי\"ת. מפני שבימים הללו הוא מתעלה יותר כפול ומכופל מפי ברואיו מפני שהוא יושב על כסא דין והכל צריכין לשבחו ולפארו ולבקש רחמים על דינו. לבוש סימן תקפ\"ב סעיף ח'. ועי' מטה אפרים שם אות א' דבכל השנה שאין כופלין אומרים לעילא מן כל ברכתא כדי להשלים כ\"ח תיבות בקדיש (מן יהא שמיה רבא עד בעלמא) ומן ר\"ה עד אחר יוה\"כ שכופלין לעילא אין לומר מן כל ברכתא רק מכל ברכתא. ע\"ש:" + ], + [ + "טעם. שתקנו להוסיף בברכת מגן זכרנו לחיים. כי בחיים נופל לשון זכירה דכתיב ובשוב רשע מרשעתו כל פשעיו אשר עשה לא יזכרו לו בצדקתו אשר עשה יחי' וכתיב זכירה באברהם דכתיב כי זכר את דבר קדשו וגו' לפיכך תקנו זכירה במגן כו' וה\"ר מאיר מרוטבורק לא הי' אומר לחיים טובים אלא לחיים עד לבסוף בהודאה שהי' אומר וכתוב לחיים טובים כי המבקש צריך לבקש תחילה דבר מועט ואח\"כ מוסף והולך כמו שמצינו בדוד תחלה אמר שגיאות מי יבין ואח\"כ ביקש על הזדונות דכתיב גם מזדים חשוך עבדך ואח\"כ אל ימשלו בי אז איתם פי' העבירות החזקות כו'. טור סימן תקפ\"ב:", + "קונטרס אחרון
זכרנו לחיים. ומה שתקנו לומר זכרנו לחיים במגן וכתוב לחיים בהודאה. בספר חיים בשים שלום הא אמר רב יהודא (ברכות ל\"ד) לא ישאל אדם צרכיו לא בשלש ראשונות. ולא בשלש אחרונות. כי רב יהודא לא אמר אלא ביחיד שאין לו לבקש דבר הצריך לו. כגון חולה או פרנסה בשלש ראשונות. וזה שאמר לא ישאל. ולא קאמר אין שואלין. אבל צרכי צבור כגון זכרנו. וכתוב לחיים שכל ישראל צריכין לה שואלין", + "וכתוב לחיים מובים. אם טעה ולא אמר וכתוב ונזכר אחר שכבר אמר האל ישועתינו יאמר במקום שנזכר וכתוב כו' בא\"י וכו' ולא יחזור לתחלת וכל החיים כיון שאמר האל שהוא ג\"כ שם. וכל מקום שאין מחזירין אותו מאחר שהזכיר את השם אסור לו לחזור. מטה אפרים סי' תקפ\"ב סעי' י' ועי' טעמי המנהגים ח\"א סעי' פ\"ז: " + ], + [ + "טעם. שאם לא אמר זכרנו. ומי כמוך אין מחזירין אותו. כיון שלא נזכר בתלמוד. טור סימן תקפ\"ב בשם אביו הרא\"ש ז\"ל:", + "קונטרס אחרון
אין מחזירין אותו. ובספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' תקפ\"ב כתב דאם חתם ברכה ראשונה ולא אמר זכרנו אומר קודם ברכה שני' וכן בדכוותיה רק שאין חיוב ורשאי לומר. ועיין עוד שם דמ\"ש בטור שלא לומר בפתח ל' דלחיים. נראה שאין זה רק לפי סגנון שיחה של עב\"י שבספרד ששם הי' הטור ז\"ל שהם קורים קמץ כסגנון קריאתינו פתח. ופתח למה שאנו קורים קמץ. משא\"כ לפי סגנון קריאתינו הברת פתח כשקוראים כן ל' אין שום חשש לסבור ע\"ז בחי' לא ע\"ש:
עי' פרמ\"ג בסדר הנהגת המו\"צ אות ל\"ט כתב וז\"ל הרב שכותב והמנהג באשכנז י\"ל ה\"ה פולין פיהם וליטא ורייסין ומערין וכדומה. רק היכא שכתב בני אשכנז או שיש הוכחה. עי' סי' תקמ\"ז בט\"ז ומ\"א שם סק\"ד:" + ], + [ + "טעם. שאין אומרים בר\"ה ובי\"כ מועדים לשמחה חגים וזמנים לששון. משום דר\"ה וי\"כ לא מקרי מועד משום דמועד הוא לשון ועד כלומר שהי' ישראל מתוועדין ביחד במקום שבחר השם ית' לשבחו בשילה או בירושלים ושמחים יחד בשלמי שמחה וחגיגה וזה לא הי' כ\"א שלש פעמים בשנה כמו שכתוב בפירוש שלש פעמים בשנה וגו' ולא בר\"ה ולא בי\"כ.", + "ומטעם זה. א\"א ג\"כ והשיאנו י\"י אלהינו את ברכת מועדיך וכו' דברכת מועדיך לא שייך אלא בג' רגלים דכתיב שלש פעמים בשנה יראה כל זכורך. לבוש שם סעיף ח':" + ], + [ + "טעם. שאם חל ר\"ה בשבת אין אומרים זכרון תרועה באהבה מקרא קודשי כמו בשאר מועדים. משום דלשון תרועה מורה על דין לכך לא רצו לסמוך אחריה מלת באהבה שאין מקבלים הדין באהבה. שם סעיף ז':" + ], + [ + "טעם. לשבח שנקרא ר\"ה יום הזכרון. בהיות שכל תפלתינו ובקשתינו ביום הדין הזה שהקב\"ה ידין אותנו ברחמים ולא בדין ח\"ו ע\"כ אנחנו אומרים יום הזכרון רחמים הוא סוד זכירה. נחלת יעקב פ' נח אות ה': [השמטה: סוד זכירה ובספר או\"ח למהר\"ן הלכות שבת הלכה ז' סי' ל\"ד כתב דע\"כ נקרא ר\"ה יום הזכרון. כי אז הוא ראשון לעשי\"ת. ועיקר התשובה הוא ע\"י הזכרון שצריכין לזכור בהשי\"ת ובעלמא דאתי להתגבר על מה שכ\"א צריך להתגבר.]" + ], + [ + "טעם. שאין אומרים והשיאנו בר\"ה. כי דוקא בג' רגלים שעלו והביאו בכורים ומעשרות כדכתיב ג' פעמים וסמך לו כברכת ה' אלהיך וגו'. ובר\"ה לא שייך זה.*ומה שאומרים ודברך אמת הוא עפ\"י שאמרינן באגדה כשהקב\"ה ברא מדת רחמים אמרה לפניו רבש\"ע למה בראתנו שהרי א\"א שלא תדין את העולם במד\"ה א\"ל הקב\"ה לא אדון את העולם זולתך. לכן אנו מבקשים מהשי\"ת שיקיים אותו דבר:
ובספר אבודרהם פי' עפ\"י מה שאמר במדרש תהלים לעולם ד' נצב בשמים לדור ודור אמונתך וכתיב בתריה למשפטיך עמדו היום. אמר דוד לפני הקב\"ה דברך שהצבת לאדם הראשון לדון ולזכות ביום זה בניו וכו' ולכך תקנו לומר שיקיים דברו: מרדכי בר\"ה:" + ], + [ + "טעם. שאנו אומרים בר\"ה עושה השלום ובשאר ימות השנה אומר מברך את עמו בשלום. לפי שעושה בגימ' ספריא\"ל והוא מלאך הממונה על הכתיבה ואנו מזכירין אותו שיכתוב אותנו לחיים טובים ולשלום. מהרי\"ל ועיין מטה אפרים סי' תקפ\"ב אות א' דמה שאומרים בקדישים שאחר התפלה עושה השלום לפי שיש בו רמז שעושה בגימ' ספריא\"ל וכן השלום בגימ' כן. כתב בספר ווי העמודים טוב לבכות בעת תפלתו ומי שיש לו לב קשה ואינו יכול לבכות יתן קולו בבכי כאלו הוא בוכה. וזה פירוש הפסוק כי שמע ה' קול בכיי וגו':", + "קונטרס אחרון
עושה השלום. ובסידור של\"ה כתב וז\"ל דחלילה לשנות נוסח הברכה מכל ימות השנה. מאחר שלא נמצא זה בתלמוד ובפוסקים כמו המלך הקדוש והמלך המשפט. והרמז שכתבו בעלי הסודות הוא אמת אבל לא בנוסח הברכה רק אחר התפלה שפוסע ואומר עושה שלום במרומיו לא יאמר עושה שלום רק עושה השלום במרומיו לרמז הנ\"ל כן מצאתי בקונטרס\"י האריז\"ל לומר עושה השלום במרומיו ע\"ש:", + "קול בכיי. ובש\"ע האריז\"ל כתב כי מי שאינו בוכה בימים אלו אז אין נשמתו טובה ושלימה. גם אמר כי מי שבוכה אז מעצמו ומתעורר בבכיה גדולה מאליה אותה שעה דיינין אותו בב\"ד של מעלה ונפשו מרגשת ולזה בא לו הבכיה מאליו:
בליל ר\"ה קודם קדיש בתרא או בהיותו בביתו קודם קריאת הגבר יאמר מזמור כ\"ד לה' הארץ ומלואה ויכוין בשמות של הוי\"ה באלו הנקודה היו\"ד בשב\"א והה' בסגול והו' בקמץ יְהֶוָה ונקרא. שם הפרנסה ויכוין בזה היטב ולא יחסרו מזונותיו כל השנה*בסידור לב שמח דרך התפלה פי' בשם חותנו הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל הפסוק ישא ברכה מאת השם וצדקה מאלהי ישעו. כי יש אנשים בני בלי דעת כשיש להם איזה ברכה הן בממון והן איזה דרך בתורה סוברים כחי ועוצם ידי עשה לי. ולכך אמר דוד ישא ברכה אם האדם נושא ברכה ידע שהוא מאת השם ולא יאמר כחי ועוצם ידי. ויש אחד אעפ\"י שיודע שמאת השם היתה זאת מ\"מ בדעתו הוא הוא סובר שהוא צדיק וראוי מצד מעשיו לזה. ולכך מסיים דוד וצדקה מאלהי ישעו שידע שהכל הוא מצד צדקה שמצד מעשיו אינו ראוי לזה: עמק ברכה בשם שערי ציון.
אם חל ר\"ה בשבת אומרים שלום עליכם עד צאתכם לשלום בנעימ' ובשמחת הלב אך לא בשירה וזמרה כשאר ימות השנה כי הוא יום שספרי חיים נפתחים וספרי מתים פתוחים וצריך להיות ירא וחרד מאימת הדין. גם אין לומר פיוט אזמר בשבחין. מטה אפרים סי' תקפ\"ג סעיף א':" + ], + [ + "טעם למנהג כשחוזר הש\"ץ התפלה אומרים הקהל עם הש\"ץ וכתוב לחיים טובים כו' וכן בספר חיים ואין אומרים כן בזכרנו. משום שלא יתכן שאחר שכבר ביקש דבר היותר גדול שכבר אמר בהודאה וכתוב לחיים טובים שיאמר שוב עם הש\"ץ זכרנו שהוא דבר היותר קטן שאין אומרים בו לחיים טובים רק לבסוף בהודאה אז אומרים עם הש\"ץ וכתוב לחיים טובים וכן בספר שהוא ג\"כ דבר היותר גדול. בשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל:" + ], + [ + "עוד טעם. מה שאין אומרים כן בזכרינו. ומי כמוך. משום דהנה ג' ראשונות דומה לעבד שמסדר שבח לפני רבו. משא\"כ בג' אחרונות דומה לעבד הנוטל פרס מרבו ויוצא והולך לו (ברכות ל\"ד). והנה הש\"ץ הוא הנוטל פרס בעד כל הצבור. ע\"כ בנטלו הפרס הנה כ\"א אומר עמו ונוטל חלקו לחיים ולשלום. בני יששכר:" + ], + [ + "טעם. שבכל השנה אומרים אוהב צדקה ומשפט. משום שעושה עם המשפט צדקה משא\"כ בימים אלו שבמקום המשפט אין צדקה אבל הקב\"ה מרחיב הזמן. בנין אוריאל:" + ], + [ + "טעם. שאוכלין בליל ר\"ה תפוח. רמז על שדי תפוחים הידוע על פי הקבלה. ט\"ז סי' תקפ\"ג.*ועי' זכור לאברהם אות ב' סעי' כ' וז\"ל והרב חמ\"י בפ\"ו מהלכות ר\"ה דקל\"ד ע\"ב כתב ונוהגו לומר נוסח היהי רצון על התפוח קודם הברכה. דלא אריך להקדים צרכי עצמו לברכת המקום ב\"ה וכמה פעמים הוכחתי לרבת מבני עמינו הנוהגים בסעודות גדולות לברך איש את רעהו במשתה היין ואח\"כ מברכין על היין דלא אריך למעבד הכי להקדים ברכת עבד לברכת רבו ח\"ו והנכון לברך על היין ולטעום מעט ואח\"כ יברך את רעהו וכן ראוי לנהוג בעיטושו לומר לישועתך קויתי ה' ואחר כך ישיב למברכים אותו בחיים טובים עכ\"ל. ומ\"א סי' תקפ\"ג סק\"ב כתב שאוכל תחלה ואחר כך יאמר יה\"ר שלא להפסיק ע\"ש. ועי' ליקוטים סעי' ז': וראש כבש שנהי' לראש ולא לזנב. וזכר לאילו של יצחק. ואוכלים רימונים ואומרים נרבה זכיות כרימון. שלא לאכול אגוזים שאגוז בגימ' חטא (עם הכולל). ועוד שהן מרבים כיחה וניעה ומבטלים התפלה. א\"ח שם. ושלא לישן ביום ר\"ה. דאי' בירוש' מאן דדמיך בריש שתא דמיך מזלי'. ט\"ז שם. והאר\"י אומר שאחר חצות מותר לישן שכבר נתעורר המלאך ע\"י תפלות והתקיעות. עי' מ\"א שם:", + "קונטרס אחרון
בליל ר\"ה תפוח. בספר אמרי נועם לר\"ה כתב רמז מה שאוכלין תפוח בדבש בר\"ה. ע\"ד הפייטן תמוכים בדשן שה עקידה. כי אמרו ז\"ל אשר מקום הדשן במקדש הי' נקרא תפוח. ולזה שה עקידה עולה תפוח. וזה בדשן שה עקידה. ע\"כ אוכלים תפוח. לרמז על שה עקידה שנמתקו דיני יצחק באברהם כידוע אברה\"ם יצח\"ק עולה פרצוף שנמתק הפר ע\"י צוף דבש:
ואוכלין ראש כבש ואומרים שנהי' לרא\"ש. ר\"ת \"לעשות \"רצון \"אבינו \"שבשמים. ייטיב לב (במדבר) בשם מחו' הרב הקדוש מדזיקוב זצוק\"ל.", + "נרבה זכיות כרימון. כתב בספר אשל אברהם סי' תקפ\"ג טוב להרהר הבקשה של שנה טובה מתוקה באכילת הדבש גם בליל ב'. וגם בכל זמן שנוהגים להטביל פרוסת המוציא בדבש לעורר אז רחמים תמיד:
ועי' מטה אפרים סי' תקפ\"ג דבליל א' כשטובלין פרוסת המוציא בדבש אומרים יה\"ר כו'*ונוהגין אחר שיבצע להטביל פרוסת המוציא במלת ואוכל ואח\"כ יטביל פרוסת המוציא בדשב ואומר יה\"ר כו'. ושמעתי שכן הי' נוהג אדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל: . ובסי' תקצ\"ז סעי' ד' כ' דגם בבוקר אחר הקידוש טובלין פרוסת המוציא בדבש ואומרים יה\"ר. וגם שאר דברים הנזכרים שם לאכול בליל ר\"ה לסימן טוב*בס' מעשה יחיאל (בשלח) כ' דיש קבלה מהרב הצדיק הקדוש מלובלין זצוק\"ל להיות בר\"ה בכיסו סכין חד וחלק השם של פרנסה המרומז בס\"ת של פות\"ח א\"ת ידי\"ך. וע\"ל בהשמטה לסעי' רמ\"ו בד\"ה ובס': יש להם מקום לאכול גם בסעודה זו אם יש לו ורוצה:
ובספר בני יששכר דרוש לר\"ה כתב דמ\"ש אביי בריש שת\"א. ולא אמר ברא\"ש השנ\"ה. להורות לנו דוקא בכניסת השנה בראשיתה בלילה הראשונה. הגם דעבדינן תרי יומי. א\"צ לסימן בליל שני. הגם דבעל טה\"ק כתב לערוך בשלחן הסימנים גם בלילה שניה לא קחזינן לרבנן קשישאי דעבדו הכי. ולא אישתמיט חד מהפוסקים קמאי לומר לנו זאת. רק בלילה הראשונה. ונראה הטעם. דהנה בלילה ראשונה הוא בחי' לא\"ה וליל ב' רח\"ל. ורח\"ל מסרה הסימני\"ם ללא\"ה עכ\"ל.", + "שלא לאכול אגוזים. ובתשב\"ץ אות קי\"ח כתב דמהר\"ם לא הי' נזהר מלאכול שומים ובצלים ולא אגוזים ולא שום דבר:", + "ע\"י התפלות והתקיעות ועי' מטה אפריס סי' תקצ\"ח דמ\"ש שהאריז\"ל הי' ישן אחר חצות. הלואי שיהי' ביכלתנו לעשות כמעשהו בהקיץ מני אלף ממה שהוא ז\"ל הי' מתקן בשינתו ע\"כ אין לעשות כן. ובספר עבודת הקודש כתב ג\"כ שלא לישן אפי' אחר חצות. ועי' בספר עבודת ישראל לר\"ה בד\"ה איתא. הטעם. מפני מה השינה מותרת בליל ר\"ה ומאי שנא ביום דאסור עד אחר המוסף:" + ], + [ + "טעם. לאכילת קר\"א (הנקרא האר\"ביזי) בר\"ה. כי הוא גדל מכח הלבנה שהוא מניע כח המים ומעורר החסדים והוא קר בפנים והוא התקררת והמתקת הדינין. בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל:" + ], + [ + "טעם. שבר\"ה וי\"כ אומרים יושב על כסא בלא ה\"א. לפי שפירושו שהוא יושב עתה על כסא דין אבל בה\"א המלך היושב פירושו הרגיל לישב אע\"פ שאינו יושב עתה. לבוש סימן תקפ\"ד סעיף א':", + "קונטרס אחרון
שהוא יושב עתה. נוהגין לומר שיר המעלות ממעמקים מעשי\"ת עד אחר יו\"כ בין ישתבח לקדיש. ואם בשעה שהציבור אומר ממעמקים הוא עומד עדיין בפסוקי דזמר' רשאי לומר עמהם שהרי זמירו' אלו מוסיפין בהם כ\"א לפי מנהגו וכיון שהוא רוצה לומר המזמור עם הצבור רשאי. ומ\"מ כשמגיע אחר ישתבח יוכל לאומרו במקומו. מטה אפרים סי' תקפ\"ד סעי' ט':" + ], + [ + "טעם. שא\"א הלל בר\"ה וביה\"כ. דאיתא בר\"ה א\"ר אבהו אמרו מלאכי השרת לפני הקב\"ה רבונו של עולם מפני מה אין ישראל אומרים לפניך שירה בר\"ה וביוה\"כ. אמר להם אפשר אני יושב על כסא דין וספרי חיים וספרי מתים לפני נפתחין וישראל אומרים שירה.*כתב בספר התניא סי' ע\"ב בשם רבינו ישעי' וז\"ל הא דאמר ר' כרוספדי אמר ר' יוחנן שלשה ספרים נפתחים בראש השנה אחד של צדיקים גמורים. ואחד של רשעים גמורים. ואחד של בינונים. של רשעים גמורים נכתבים ונחתמים מיד למיתה. של בינונים תלויין ועומדים מראש השנה עד יום הכפורים זכו נכתבין לחיים. לא זכו נכתבין למיתה. של צדיקים גמורים נכתבין ונחתמים מיד לחיים. האי צדיקים ורשעים לאו דוקא. שהרי כמה רשעים חיים וכמה צדיקים מתים. אלא רשעים זה שנמצא עליו חובה למות ואע\"פ שהן צדיקים כדכתיב והצדיקו את הצדיק והרשיעו את הרשע. שהזוכה בדין קורא צדיק. והמתחייב בדין קורא רשע. אבל מה דאמרינן שלש כתות ליום הדין. אותם הם רשעים ודאי. וצדיקים ודאי. ובספר דרושי ר' חיים כהן דרוש ה' כ' בשם התוס' בד\"ה ונחתמין דכל זה דקרי הכא לגבי רשעים מיתה וגבי צדיקים חיים כלומר לחיי עוה\"ב:
כתב א\"ר סי' תקצ\"ב סק\"ב וז\"ל מה שאנו אומרים במלך עליון רק הא' והג' כו' והוא חצי אלפ\"א בית\"א. כי הוא מיוסד האל\"ף למלך עליון. הב' למלך אביון. הג' למלך עליון. וכן כולם. ואנו אין אומרים שום מלך אביון רק הראשון והאחרון (מפני המלכות) דהיינו הב' והת'. מלך אביון בלה. מלך אביון תנומה ע\"ש. (ולפ\"ז נראה דיש לסיים בכל כרוז לעדי עד ימלוך): טור סימן תקפ\"ד ועיין מס' ערכין דף י':", + "קונטרס אחרון
תלוין ועומדים. בספר נחלת יעקב באבני שוהם (ואתחנן) פי' הלשון תלוין ועומדים ע\"פ הידוע שאסור לומר לחיים בפתח דמשמע לא ח\"ו אלא בצירי וכן פסקינן אצל שאר דברים שלמד בתחלה. ולפ\"ז בר\"ה צדיקים גמורים נכתבים לאלתר לחיים בנקודתן צירי. ורשעים גמורים נכתבים לאלתר למיתה. ובינונים תלוין ועומדים. היינו שהבינונים נכתבים בר\"ה באותו ספר לחיים רק בלי נקודות. לכן הנקודות תלוין. והתיבה לחיים עומד. ויתכן לשון תלוין ועומדים. וביוה\"כ נכתב החתימה. כלומר הנקודות שהוא סוף דבר של התיבה כי אין רעה יורד מן השמים:
ובספר ברית אברם פי' מה שאנו אומרים בפיוט מוסף ר\"ה יום א'. הן למות אם לחיים חי חי יזכור. היינו דכותב שיחי' עד זמן פלוני וממילא כשיגיע הזמן הזה ימות. כי מפי עליון לא תצא הרעות. וז\"ש הן למות אם לחיים חי חי יזכור כנ\"ל וז\"ש הכתוב משפטי ה' דייקא פי' בין לחיים בין למות הכל הוא אמת. רק ע\"ז קשה הלא מאתו לא תצא הרעות וא\"כ איך יוכל לכתוב למות. לז\"א צדקו יחדיו דייקא פי' יחדיו בין לחיים בין למות הכל כותבין הצדק דהיינו החיים ולא הרעות." + ], + [ + "עוד טעם. מפני שהלל הוא שירה ושמחה ואין זה דרך מוסר שיאמר שירה או יעשה דבר שמחה קודם שיצא דינו. לבוש סימן תקפ\"ד סעיף א':" + ], + [ + "טעם. שאומרים א\"מ. דאיתא במס' תענית דכ\"ה ע\"ב שפעם א' גזרו תענית ולא נענו וירד ר' עקיבא לפני התיבה ואמר א\"מ חטאנו לפניך. א\"מ אין לנו מלך אלא אתה ומיד נענה וכשראו הדור שנענה באותם תפלה הוסיפו עליו דברי בקשות ותחנונים וקבעו לי' ימי תשובה. כל בו:", + "קונטרס אחרון
לי' ימי תשובה. אחר שגמר הש\"ץ התפלה אומרים אבינו מלכנו. ובמקום שנוהגים לומר אחר התפלה הוידוי אשמנו כו' אל ארך אפים אתה וי\"ג מדות אומרים כדרכם ואח\"כ אומרים אבינו מלכנו ונופלין על אפים ומתחננים. ואם חל ביום ה' אומרים אחר אבינו מלכנו והוא רחום כו'. והספרדים נופלין על אפים אחר אבינו מלכנו ואח\"כ אומרים והוא רחום. ואפי' בבית האבל שאין אומרים והוא רחום ותחנון מ\"מ אומרים א\"מ. מטה אפרים סי' תר\"ב סעי' י\"א:" + ], + [ + "טעם. שאין אומרים א\"מ כשחל בשבת. מפני שאסור לתבוע צרכיו בשבת.*ועי' לבוש סי' תקפ\"ד סעי' א' דכתב וז\"ל ואומרים א\"מ חטאנו לפניך שהוא מיוסד מפי ר' עקיבא כנגד ברכות אמצעיות של שמונה עשרה כי הג' ראשונות והג' אחרונות כבר אמרנו ואלו הם כנגד האמצעיות שא\"מ חננו ועננו. כנגד חונן הדעת. החזירנו בתשובה כנגד הרוצה בתשובה. סלח ומחל כנגד סלח לנו. כתבנו בספר גאולה כנגד גואל ישראל. שלח רפואה כנגד רפאנו. חדש עלינו כנגד ברך עלינו. הרם קרן נגד תקע בשופר. בטל מעלינו נגד השיבה כו' והסר ממגו יגון ואנחה כו'. כלה כל צר נגד שובר אויבים. מחוק ברחמיך הרבים נגד יהמו רחמיך. הרם קרן משיחך נגד וקרנו תרום. הצמח לנו נגד מצמיח קרן ישועה. שמע קולנו נגד שומע תפלה. והוסיפו עליהם שאלת צרכי רבים. ומטעם זה. כשחל ר\"ה וי\"כ בחול כיון שיום זה אינו קבוע להיות בו ר\"ה לעולם ואם לא הי' היום ר\"ה וי\"כ הי' אומרים אלו הברכות עצמן. עכשיו לפי שחל היום ר\"ה וי\"כ משלימין אותן ע\"י שינוי בא\"מ. אבל כשחל בשבת אפילו אם לא הי' ר\"ה וי\"כ לא היו אומרים ביום זה אלו הברכות גם כשחלין בו ר\"ה וי\"כ אין צריכים להשלימו בהם ע\"ש: ר\"ן פ' בתרא דר\"ה:", + "קונטרס אחרון
הרם קרן. ובשם הרב הצדיק הקדוש מ\"מ מקאזניץ זצוק\"ל בדרך הלצה מה שאומרים אבינו מלכנו הרם קרן ישראל עמך. דהנה איתא בגמרא לא גלו ישראל אלא כדי שיתוספו עליהם גרים. וענין גרים הוא ענין כמו שנותן מעות לחבירו שיתן לו רוחים. והנה דרך בני אדם אם הלוה הוא איש בטוח אזי מלוה לו מעות ויניח אצלו מעות על זמן כדי שיעלה לו רוחים. ואם הלוה אינו איש בטוח גם על הקרן אזי תובע את הלוה שיתן לו מהר הקרן ואף אם הלוה מבטיח לו שיתן לו רוחים אינו משגיח ע\"ז כיון שהקרן אינו בטוח. והנמשל מובן כיון שישראל בעוה\"ר בהגלות נשקעים בין האומות ובכל יום הולכים ודלים הן בנפש הן בגוף ולומדים ממעשי הגוים כמאמר הקרא ויתערבו בגוים וילמדו ממעשיהם. א\"כ כשהקרן אינו בטוח אינו רוצה בהרוחים והגרים המה הרוחים להקרן. ע\"כ אנו מתפללים הרם קרן ישראל עמך. ר\"ל כיון שהקרן היינו ישראל בעצמם אינם בטוחים א\"כ פדה אותם כדי שלא יפסיד ח\"ו הקרן דהוא ישראל ואל תשגיח על הרוחים." + ], + [ + "טעם. שמלין בר\"ה אחר שקראו בתורה ואין ממתינין עד יציאתם מבהכ\"נ כמו בשאר שבתות וי\"ט. מפני שבר\"ה מאריכין הרבה בבהכ\"נ ויבואו לפעמים להתעכב עד אחר חצות היום וצריכין לימול קודם חצות משום זריזים מקדימים למצות וסדרו אותה קודם תקיעת שופר. שכן הוא סדר הנכון לזכור ברית אברהם שהוא המילה קודם עקידת יצחק שהוא השופר שתוקעין בשל איל זכר לעקידה. לבוש סימן תקפ\"ד סעיף ד': ", + "קונטרס אחרון
אחר שקראו בתורה. מוציאין ב' ס\"ת ואומרים י\"ג מדות ג\"פ. ויש להתחיל מן ויעבור ד' על פניו וכו' ואח\"כ אומרים רבש\"ע מלא משאלתינו ככתוב בסידורים המיוסד ברוח קדשו של האר\"י ז\"ל. ואם חל בשבת יש מקומות שאין אומרים בשעת הוצאות ס\"ת י\"ג מדות ורבים נוהגים לאומרם אף כשחל בשבת. מטה אפרים סי' תקפ\"ד סעיף ט\"ז:
החזן אומר ויעזור ויגן כו' בניגון המיוחד לימים אלו וכן המברכים בה\"ת לפניו ולאחריו מברכין בניגון זה. וכן קריאת התורה קורין הטעמים בניגון המיוחד שלא בניגון הטעמים של שבתות וי\"ט. וגם הקדיש שאחר הקריאה ואין לשנות המנהג אפי' בניגונים. שם סעי' י\"ח:
וכתב בספר חסידים סי' ש\"ב וז\"ל לא תשיג גבול רעך אשר גבלו ראשונים שתקנו הניגונים, שלא יאמר ניגון של תורה לנביאים וכתובים. ושל נביאים לתורה ולכתובים. ושל כתובים לתורה ונביאים. אלא כמו שהוא מתוקן שהכל הלכה למשה מסיני שנאמר יעננו בקול ע\"ש. ובספר מצרף לחכמה פ\"ח כתב ראיתי משניות בכ\"י עם הנגינות:", + "זכר לעקידה. וכן אם חל ר\"ה בשבת אף שאין תוקעין מלין קודם אשרי (ד\"ח). כשהולכין מביהכ\"נ למול תינוק או סנדק שצריך לילך למקום שהתינוק שם וצריך לילך דרך רחוב שדרים שם עכו\"ם וא\"א לילך מעוטף בטלית אזי יסור אותו מעליו ויקח אותו תחת מלבושו העליון ובבואו למקום המילה ילבש אותו ויברך על עטיפת הטלית וכן בחזרה. מטה אפרים סימן תרכ\"א סעי' ג':
ובסי' תקפ\"ד סעי' ד' כתב דיכוין בבוקר בלבישת הטלית בברכה שלא להוציא רק לבישה ראשונה מפני שמאריכין בתפלה קרוב הדבר שיצטרך לצאת לחוץ לגדולים או לקטנים ויכנס בכלל ספק ברכה כיון שיש עליו טלית קטן לכן יכוין שאינו מוציא רק לבישה ראשונה. וטוב שיאמר בפירוש שאינו רוצה לצאת בברכה זו כשיסירנה מעליו במקום שרשאי להפסיק. ואז כשיצטרך לילך לחוץ חוזר ולובשו ומברך שנית לדברי הכל ע\"ש:
וכן כתב התב\"ש סי' י\"ט ס\"ק י\"ז בשם הפר\"ח דיש להזהיר השוחטים לצאת ידי ספק ברכה שיגמרו בדעתם שלא לצאת בברכה ראשונה כ\"א כ\"ז שלא ישיחו שיחה בטלה ע\"ש:
אם יש ברית מילה ויש שהות ביום מצוה שילכו שמה הסנדק והמוהל ובעלי כיבודין לעשות שמה קידוש ולאכול כזית מפת כסנין כי סעודת מצוה הוא ויאמרו שמה הרחמן הוא וכו' כדי לברך הילד הנימול והמטפלים במצוה. אבל אין עושין סעודה ממש שלא לבוא להקל ראש בקדושת היום וגם כי בשאר יו\"ט נהגו שלא לעשות סעודת ברית מילה. שם סי' תקצ\"ו סעי' ה'. ועי' באה\"ט סי' תקמ\"ו בשם א\"ז דביו\"ט אסור לעשות סעודת ברית מילה:
מותר לכתוב תנאים לשידוך בח\"ה כנהוג בינינו. אבל הסעודה שרגילין לעשות אחר כתיבת התנאים אסור לעשות בחה\"מ וכ\"ש ברגל כשהוא סועד עם הכלה בפעם ראשונה אחר כתיבת התנאים שלנו. ט\"ז סי' תקמ\"ו סק\"ב:" + ], + [ + "טעם למה גזרו ז\"ל בשופר ולולב ומגילה שמא יעבירנו ארבע אמות ברשות הרבים יותר ממילה שהרי מילה דוחה שבת ולא חששו להעביר ארבע אמות. משום דכיון שהמילה אינה מוטלת רק על יחידים כגון האב או על ב\"ד לא חששו שמא יעבירנו ארבע אמות ברשות הרבים כי האחרים שאין המילה מוטלת עליהם ימנעום מזה ויזהירום אבל שלשה אלו הם ענינים מוטלין על כל ההמון לכן אפשר שיתעו בו רבים מעמי הארץ. כל בו:" + ], + [ + "טעם. שתוקעין קודם תפלת מוסף כי מן הדין הי' לנו לתקוע ולסדר ברכות הללו בעת תפלת השחר ולתקוע משום זריזין מקדימין למצות. מפני מעשה שאירע פעם אחת תקעו בראשונה והי' השונאים סוברים שמא עליהם הי' הולכים עמדו עליהם והרגום לכך תקנו תקיעות וברכות במוסף דכי חזו דקראו בק\"ש ומתפללין וקוראין בתורה וחוזרין ומתפללין ותוקעין אומרים האויבים בחוקותיהם ובתורותיהם הם עוסקים וזה מצותן לתקוע ואין זה תרועת מלחמה. לבוש סימן תקפ\"ה סעי' ג'. ועי' אבודרהם. ועי' רש\"י ר\"ה דף ל\"ב ע\"ב:", + "קונטרס אחרון
קודם תפלת מוסף. אם יש חולה שהש\"ץ רוצה לעשות לו מי שבירך לחולה אף שנהגו לעשות המי שבירך בעת חזרת הס\"ת בשאר ימי קריאת התורה. מ\"מ בר\"ה לא יעשה כן שיהי' הפסק בין תקיעות דמיושב לתקיעות שעל סדר בדבר שאין מענין התקיעות. אלא יעשה מי שבירך אחר שגמרו ברכת הפטורה. ואם חל ר\"ה בשבת אומרים יקום פורקן ומי שבירך לקהל. ואם יש חולה מברכין אחר מי שבירך לקהל. ונוסח מי שבירך לחולה הוא כדרך שאומר בחול וא\"צ לומר יו\"ט הוא מלזעוק. ואף אם חל בשבת א\"צ לומר שבת הוא מלזעוק. כיון שהיום הוא יום דין. מטה אפרים סי' תקפ\"ד סעי' כ\"ה:
וכן אם חל יו\"כ בשבת אצ\"ל שבת הוא מלזעוק. שהרי הוא יום דין וזועקים ומתחננים כל היום. שם סי' תרכ\"א סעי' א':
כתב מהרי\"ל הכל חייבין בשופר בין קטנים בין גדולים. אכן נשים פטורות דמצות עשה דזמן גרמא הוא. אך שמכניסין את עצמו לחיוב והואיל שמחייבין את עצמן צריכין להזדרז לתקן צרכיהן הן בתכשיטין הן בתבשילין להיות פנויות לבא לביהכ\"נ ולהיות שם לשמוע קול שופר כו' ויכוונו כולם שיהיו בבהכ\"נ הנשים והבתולות לשמוע התפלה והתקיעות מראש ועד סוף ואם היא יולדת ולא תוכל לבוא לביהכ\"נ מותר לתקוע לה ואם יודעת האשה לברך תברך היא בעצמה ואם לא יברך התוקע בשבילה ע\"ש. אבל אין לו לברך שהחיינו דהא כבר יצא. מהר\"י ווייל. וע\"ל בהשמטה לסעי' תנ\"ו:
ובספר אשל אברהם סי' תקפ\"ט כתב וז\"ל גם שהנשים שווי' חוב ע\"ע לשמוע שופר מ\"מ יש להקל להן ע\"י חלישות כל דהו לאכול קודם שמיעתן ולאיש ג\"כ יש להקל לו אחר תקיעות דמיושב ע\"י חלישות כל דהו שיאכל וישתה. הגם שהתקיעות של מעומד הם ג\"כ מצוה ותקנת חז\"ל בקביעות. מ\"מ לא שייך בהם כל כך שכחה כיון שהם טפילות למוסף וכמו שהתירו חז\"ל לאכול לפני מוסף. כן לא מנעו מצד תקיעות של מעומד. ולצריך מותר. וע\"ל בהשמטה לסעי' תשצ\"ח בד\"ה ובענין:
ובספר זכרון יהודא בהנהגות הגאון אמרי א\"ש כתב דיכול מי שהוא חלש לשתות קאפפע אחר תפלת שחרית בלא קידוש כי מאחר שאסור לאכול קודם תק\"ש לא חל עליו חובת קידוש והוי כמו קודם התפלה שלא חל עליו חיוב הקידוש ע\"ש.
ובספר מטה אפרים סי' תקפ\"ח סעי' ב' כתב דמי שלבו חלש ואין דעתו מיושבת לתקוע ולהתפלל עד שיטעום, יעשה קידוש ויאכל כזית לעקיך בכדי שיהי' במקום סעודה ואח\"כ ישתה מעט קאווע או טיי. ומ\"מ יש להם לעשות בצנעה מפני המון עם שלא יקילו ביותר." + ], + [ + "טעם שאומרים קודם התקיעות ז\"פ למנצח לבני קרח מזמור. לפי שיש בו (עם מן המצר עד ומשפטיך למדני) תקפ\"ז תיבות והוא בגימ' שופ\"ר עם הכולל.*בספר בני יששכר מאמרי חדשי כסלו טבת כתב דמה שהמקובלים נוהגין להוסיף הכולל במקום המצטרך מקובל היא בידם בסמיכה על המקרא שבתורה אפרים ומנשה כראובן ושמעון יהיו לי. והנה ראובן ושמעון בגימ' אפרי\"ם מנש\"ה כשתוסיף הכולל על ראובן שמעון: וגם יש שם ז\"פ אלהים ויכוין שע\"י התקיעות ימתקם.*פעם א' קודם שהתחיל הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל הברכות לפני התקיעות קנח את פיו הקדוש בידו. וראה שער א' על ידו מהשפתים. וכאשר ראה את השער על ידו אז הניח את השופר מידו וישב על הכסא שאצלו. ופניו חוורו מאד. ושאל אותו הרב ר' אייזיק אשר היה מקרה לפניו התקיעות מה זה ועל מה זה. והראה לו את השער שעל ידו. ואמר לו הרב ר' אייזיק אספר לכם סיפר א' שפעם א' בא הרב הקדוש מו\"ה נתן אדלר זצ\"ל להרב הצדיק הקדוש מוהר\"ר שמעלקא מניקלשפורג זצוק\"ל וראה שהרב הק' מוהר\"ר שמעלקא זצוק\"ל הולך בבית הנה והנה נבוך מאד וצועק ואומר. טעיתי. טעיתי. ושאל אותו הרב הק' מוה' נתן אדלער זצ\"ל על זה. והראה לו שטעה באיזה שם מהשמות הקדושים ביריעה א' בס\"ת שכתב. ואמר לו הרב הק' מוה' נתן אדלער ז\"ל מה זה קול הצעקה ומה איכפת לי' אם תפס יחנק בגרונו בזה. ואמר לו הרב הצדיק הקדוש מוהר\"ר שמעלקא זצוק\"ל החייתנו. וכאשר סיפר הרב ר' אייזיק ז\"ל להרב הצדיק הקדוש זה הסיפור אמר להרב הצדיק הקדוש מהר\"ש מבעלז זי\"ע מה אדמו\"ר כך נבוך בדעתו אם תפס יחנק בגרונו בזה. והשיב לו הרב הצדיק הקדוש ג\"כ החייתנו: ועי' סידר ר\"ש:" + ], + [ + "טעם. שבעת תקיעות שופר דוקא הרב שבעיר הוא המקרה להתוקע. תקיעה תרועה תקיעה. הלא עבודה זו גם אחר יכול לעשות. אלא טעם הדבר. שאם א' מהמון עם יהי' המקרה ויראה נוסח התפלות (הנדפסת במחזורים) עם שמות המלאכים ידמה בדעתו שרק טעם זה הוא יסוד של מצות תקיעת שופר. ורק על פי כוונה זו יקרה להתוקע. משום שלדעתו מי שאינו תוקע על פי כוונה זו לא קיים מצות שופר כלל. ובאמת לא כן הוא. כי מי עמד בסוד ה'. ואמרתי אחכמה והיא רחוקה ממני. מש\"ה היתה התקנה שיהי' המקרה רק הרב שהוא ת\"ח והוא יודע שכל אותן הנוסחאות עם שמות המלאכים רק דברים של מה בכך המה ולא לעיכובא. ועיקר כוונת המצוה הוא רחמנא אמר תקעו. הקב\"ה צוה לבניו קיימו מצות תקיעה. ורק על פי כוונה זו דהיינו הנני מוכן ומזומן לקיים רצון השי\"ת שאמר תקעו הוא מקרה להתוקע והוא היא הכוונה הנבחרת ואין בה משגה.*ובשם הרב הצדיק הקדוש מוהר\"ר ברוך ממעזיבוז זצוק\"ל שפי' הפסוק (תהלים קל\"ח) כי הגדלת על כל שמך אמרתך. כי על כל מצוה יש הרבה כוונות ולכוון שמות הקדושים ולאו כל מוחא סביל דא. אולם עיקר הכוונה לכוון שהוא מקיים כוונת ורצון הבוית\"ש ע\"י אשר הורה לנו בתוה\"ק ע\"י משרע\"ה לדור ודור ושופטיו ועי\"ז נעשה רצונו יתברך שמו. וזהו כי הגדלת על כל שמך. היינו על כל השמות הקדושים שיש לכוון אמרתך שמקיים אמרתך שאמרת ונעשה רצונך:
ובספר אגרא דכלה (חקת) כתב עצה היעוצה בכל כמצות למי אשר לא חלק לו השם בבינה לעשות ע\"ד הצדיקים:
ובספר מטה אפרים סימן תקפ\"ה סעיף ב' כתב דלכך צריך שיהי' המקרא בעל תורה כי לפעמים נופל טעות בפי המקרא או בשגגת התוקע ואם לא בקי בדין איך לעשות אם לתקוע להלן או לחזור לראש הסדר יצווחו עליו בבית המדרש וזה מביא לידי בלבול וטירוף הדעת התוקע והשומעים: מא\"ד ח\"ד בשם הגאון הקדוש בעל חת\"ס זללה\"ה:", + "קונטרס אחרון
וקרה להתוקע פ\"א כיבד הרב הצדיק הק' מלובלין זצוק\"ל את אחד מתלמידיו שיהי' בעל תוקע בר\"ה וקיבל ע\"ע. וקודם התקיעות קרא אותו לאמור לו ד\"ת כמנהגו לומר לבעל תוקע ד\"ת קודם תקיעות ואח\"כ כשהלכו לביהמ\"ד לתקוע אמר להרב הצדיק הקדוש הנ\"ל. רבי. תדעו כי לא נסיתי עוד מעולם להחזיק שופר בפי. ואין אני יכול לתקוע. ואמר לו הרבי מלובלין מפני מה קבלת ע\"ע לתקוע. ואמר לו כמו כן מצינו במשה שבתחלה שאל להקב\"ה כי יאמרו לי מה שמו מה אומר אליהם. ואחר שאמר לו אהיה אשר אהיה השיבו משה שלח נא ביד תשלח. א\"כ רצה להחזיק לו ידיעת שמו יתברך. וכמו כן מפני שרציתי לשמוע מה שהרבי אומר להבעל תוקע קודם תקיעות. ולא תקע הוא אלא אחר:
וראיתי בספר אחד בשם הרב הצדיק הקדוש מהר\"י מריזין זצוק\"ל שאמר להמקרא התקיעות לפני התוקע בלשון אשכנז לך ואמור ארבע אול חמש. וכונתו הי' כי יתמשך מקול קריאתו רחמנים וחסדים מרובים הנרמזים ע\"י שם בן ד' ולא דין ח\"ו הנרמז ע\"י שם בן חמש*ובספר זכרון טוב כתב כשהיו בעלי התוקעים נכנסים לפני הרב הצדיק הקדוש מהר\"ז מנעסכאיז זצוק\"ל הי' לפרקים רגיל לספר שהרב מבארדיטשוב זלה\"ה כשבאו לפניו בעלי התוקעים אמר להם מה אתם רוצים. אפשר ללמוד הכוונות של התקיעה. הנה הכוונות הם משארז\"ל רחמנא אמר תוקעין: :
עו\"ש כי בפסוק תקעו בחדש וכו' תמצא האותיות הקודמין לאותיות חד\"ש המה גז\"ר. והקודמין לאותיות שופר המה קר\"ע. והקודמין לאותיות כס\"ה המה דין. ונרמז בזה כי בהשופר יקרע הגז\"ד:" + ], + [ + "טעם. שתוקעין ומריעין כשהן יושבין ותוקעין ומריעין כשהן עומדין. כדי לערבב השטן דכתיב והיה ביום ההוא יתקע בשופר גדול כד שמע קול שיפורא זימנא חדא בהיל ולא בהיל וכד שמע תניין אמר זה הוא ודאי שיפורא דיתקע בשופר גדול ומטא זימנא למתבלע ומתערבב ולית ליה פנאי למעבד קטגוריא.*האריז\"ל הי' נוהג להתוודות בלחש בין תקיעות דמיושב. כי אז השטן מעורבב. ודברי הוידוי עולים ע\"י קול השופר ולא יש קטיגור אז: ר\"ה דף ט\"ז ע\"ב. ועי' תוס' שם בד\"ה כדי:", + "קונטרס אחרון
כשהן יושבין. עכשיו נהגו הצבור לעמוד כולם גם בשעת התקיעות שתוקעין קודם מוסף ואעפ\"כ נקראין תקיעות מיושב מאחר שרשות לישב בהם. משא\"כ בתקיעות שעל סדר ברכות שהוא באמצע חזרת התפלה שהוא מעומד ולעיקר הדין יש לתקוע בתפלת לחש ואז הכל בעמידה וע\"כ נקראים תקיעות דמעומד. מטה אפרים סי' תקפ\"ה סעי' ה':
יש ליזהר שלא להוציא בפה שמות המלאכים המוזכרים שם ביה\"ר שאומרים אחר שתוקעין ג\"פ תשר\"ת. וכן אחר תש\"ת. וכן אחר תר\"ת רק יכוין בלבו לבד. שם סי' תק\"צ סעי' ל\"ו. ובהרבה קהלות א\"א כלל את היה\"ר שלא להפסיק עד סוף התקיעות. סדה\"י.
אחר התקיעות מחזירין הס\"ת למקומו ואומרים הקהל מזמור לדוד הבו לה' בני אלים כו' אפי' חל בחול. משום שנאמר על מתן תורה שמזכירין היום בשופרות. וכן איתא בר\"ה דף כ\"ט דבמנחה ר\"ה היו אומרים השיר במקדש קול ה' יחיל מדבר ופירש\"י כדי להזכיר זכות של מתן תורה. ובטורי אבן כתב שהיו מתחילין בתחלת המזמור. שם סי' תק\"צ סעי' ל\"ז:
כשתוקעין בלחש אומרים היום הרת עולם גם בתפלת הלחש. אבל אין אומרים ארשת בתפלת לחש. ואם יש יחידים שמאריכים יותר מהש\"ץ ולא הגיעו לסיום הסדר והש\"ץ מתחיל לתקוע יש להם לשתוק ולכוין אזניהם לתקיעת הש\"ץ ולא יאמרו היום הרת עולם במקום שעומדים שם רק עד שיגיעו לסיום ברכת הסדר ואז יאמרו היום הרת עולם. שם סי' תקצ\"א סעי' י\"ג. ואומרים היום הרת עולם אף בשבת שאין תוקעין. טור וב\"י שם:", + "כדי לערבב השטן. ובשם הגאון ר\"ע איגר זצ\"ל על מה שפירש\"י במס' ר\"ה כדי לערבב השטן כיון שיראה שישראל מחבבין את המצות יירא לשטנם. וכי עבור שישראל מחבבין את המצות יירא לשטנם להגיד העבירות שלהם. רק דהנה אמז\"ל דמי שעושה תשובה מיראה זדונות נעשו לו כשגגות. ומי שעושה תשובה מאהבה זדונות נעשו לו כזכיות. וזה כוונת רש\"י ז\"ל כיון שיראה שישראל מחבבין את המצות שעושין דרך חיבה ואהבה יירא לשטנם להגיד העבירות שבהם כי מכל עבירה שיגיד עליהם יתוסף עליהם עוד זכות ומצוה לכן שתיקתו יפה מדיבורו.
ובספר אוהב ישראל (ירמיה) פי' הפסוק בימים ההם וגו' יבוקש את עון וגו' ואיננו. כי קשה למה ועל מה יבוקש העון. אך מצינו שיש בהאותיות שמחשבין בהם הסוחרים כל החשבונות הצריכים להם יש אות א' הנק' בלשונם נו\"ל כזה (0) ואות נו\"ל בעצמו אינו נחשב בהמספר לכלום. רק פעולתו הוא להגדיל מספר האות הכתוב אחריו מיחידית לעשירית. ומעשירית למאות כידוע להעוסקים בזה. כמ\"כ העבירה בעצמה אינה נחשבת לכלום. רק פעולתה הוא להגדיל מספר הזכיות שנעשו מהעבירות בעשותו תשובה שלימה מאהבתו ית' במאחז\"ל מקום שבע\"ת עומדים כו' וכיה\"ר שנזכה לשוב לשמו ית' באמת בכל לבבינו מאהבת השי\"ת במהרה בימינו אמן:
וראיתי בספר א' שפי' מה שאנו מבקשים אבינו מלכנו כתבנו בספר סליחה ומחילה. הלא טוב הי' שלא יכתוב שום חטא. אלא לומר שאנו מבקשים מהשי\"ת שיכתוב החטא והסליחה מחמת שאנו מצפים שנזכה לתשובה מאהבה ועי\"ז ירבו הזכיות:", + "ולא יש קטיגר אז. בסידור לב שמח כתב שמעתי ממו\"ח הק' מהר\"ש מבעלז זלל\"ה על ומלאכים יחפזון וחיל ורעדה יאחזון ושאל מה הוא הפחד של המלאכים. ואמר דידוע דרצון הבורא הוא להיות מליצי יושר על ישראל. וממילא בר\"ה ויו\"כ הקב\"ה מסתכל על המלאכים אם יצאו ידי חובתו בלימוד סניגוריא ולכך בזה וחיל ורעדה יאחזון ללמד סנגוריא על ישראל ולהמשיך טובות על ידם לישראל:" + ], + [ + "טעם. שבכל הקרבנות שבפרשת פנחס אומר והקרבתם עולה ובקרבן ראש השנה אומר ועשיתם עולה. לפי שאם האדם עושה תשובה בראש השנה מעלה עליו הקב\"ה כאלו עכשיו נעשה בעולם. שכל אדם החוזר בתשובה דומה הוא כבריה חדשה והשם קורא לו שם חדש. אבודרהם בשם המדרש: " + ], + [ + "טעם. שבר\"ה ויו\"כ יש רבים שמתפללין בקול רם. ע\"ל סעיף ע\"ו וסעיף ע\"ז והעי' ע\"ח ולקמן סעי' תשנ\"ד וסעיף תשנ\"ה:" + ], + [ + "טעם. שמאריכין בתקיעה אחרונה ונקראת תקיעה גדולה. למען ישמעו העם וידעו שסיימו הקולות ויאמרו אשרי העם יודעי תרועה. והראיה בפסוק במשוך היובל המה יעלו בהר. נמצא שמשיכת הקול סי' לסילוק שכינה. מהרי\"ל:", + "קונטרס אחרון
סי' לסילוק שכינה. לאחר שגמר כל התפלה נפטרים לבתיהם לשלום ואין צריך שוב לומר לשנה טובה תכתב שהרי הוא אחר הכתיבה שהכתיבה היא בעת התפלה בג' שעות ראשונות. ואם הוא בינוני תלוי ועומד עד יוה\"כ ואינו נכתב היום. ומה שאנו אומרים שוב וכתבינו בספר החיים וכן וכתוב לחיים טובים כו' כל י' ימי תשובה. לפי שכל אדם בעצמו הוא מחזיק עצמו לבינוני ולא לצדיק גמור לפיכך מתפלל בכל עשי\"ת כל א' על עצמו שיכתבהו הקב\"ה לחיים טובים. וכן ביו\"כ עצמו מתפלל כן. אבל לומר כן לחבירו אחר ג' שעות על היום שכבר גמרו הכתיבה למעלה אין זה מדרך המוסר שיאמר לחבירו תכתב לשנה טובה כי מגנהו בפניו בזה שמראה לו שאינו מחזיקו לצדיק גמור אלא לבינוני לפיכך שתיקתו יפה מדיבורו. לבוש סימן תקצ\"ו." + ], + [ + "טעם. דכל השערים ננעלו חוץ משערי דמעה. משום דעל כל השערים ממונים מלאכים חוץ משערי דמעה אין מלאך ממונה עליהם זולתי הקב\"ה בעצמו מקבל הדמעות.*ובשם הרב הצדיק הקדוש מוהר\"ר ברוך ממעזיבוז זצוק\"ל שאמר בדרך הלצה על מה שאמרז\"ל (ברכות ל\"ב) שערי דמעות לא ננעלו. א\"כ למה צריכים להיות השערים והשיב כי השערים צריכים להיות אם בוכה כשוטה אז סוגרים השערים: אהבת יהונתן:" + ], + [ + "טעם. שאמרו ז\"ל לא אד\"ו ראש שאם יהי' ר\"ה יום א' יהי' יום שביעי של חג בשבת ותדחה ערבה כ\"ש שהי' להם לתקן בשביל שופר ולולב שלא תהא מצותן נדחת. משום דשאני שופר ולולב שיש להן תשלומין למחר שהרי אף בני א\"י עושין מר\"ה שני ימים אבל שביעי של ערבה אין לו תשלומין לשמיני. כל בו:", + "קונטרס אחרון
שני ימים. יש לעשות בר\"ה תבשיל נוסף כמו שעושין בכל יו\"ט כיון שי\"א שצריך שלש סעודות גם ביו\"ט. יחשב זה במקום סעודה ג' כמבואר בסי' תקכ\"ט. אבל אם חל בשבת אין לסמוך ע\"ז אלא יחלק סעודתו לשנים כמבואר בסי' רצ\"א ויניח מעט בין שני הסעודות ויאמר מזמור לדוד ה' רועי כו' אף שהמ\"א כתב שם שאף ביו\"ט אם חל במו\"ש אם יודע שיוכל לאכול קודם שעה עשירית לא יחלק סעודתו לשנים אך בר\"ה שמאריכים בודאי א\"א שיוכל לאכול שנית קודם שעה עשירית. ואם זמנו בהול וא\"א לו לחלק סעודתו או ששכח לעשות כן יש לו לאכול מיני תרגומא מה' מינים שי\"א שיוציא בכך כמבואר בסי' רצ\"א מטה אפרים סי' תקצ\"ז סעי' ד':" + ], + [ + "טעם. שהולכין בר\"ה תשליך להנהר ושיש בו דגים. דאיתא במדרש כשהלך אברהם אבינו ע\"ה לעקוד את יצחק בנו הוליכו השטן במים עד צוארו ואמר אברהם הושיעה ה' כי באו מים עד נפש וניצל. וצריך שיהיה בו דגים לזכור שבני אדם משולים לדגים שנאחזים במצודה פתאום כך בני אדם נאחזים במצודות המות והדין ומתוך כך יהרהר יותר בתשובה.*ועי' ברכי יוסף סימן תקפ\"ג סעיף ו' וז\"ל ראיתי בכתבי מוהר\"ר ישראל שלמה לינגו שכתב שאמר לו הרב המקובל מוהר\"ר בנימין הכהן משם רבו הרמ\"ז דאם חל ר\"ה בשבת לא יעשה כסדר הזה בשבת אך ביום שני אחר מנחה כה יעשה ואם אירעו אונס אף כשחל ר\"ה בחול ולא עשה סדר זה ביומא קמא יוכל עשוהו ביום השני אחר מנחה עכ\"ל. ופ\"מ שם סק\"ה כתב בשם שו\"ת שבות יעקב ח\"ג שאלה מ\"ב דמותר לומר תשליך בשבת ואדרב' זריזין מקדימין למצות ע\"ש. כתב מחצית השקל שם סק\"ה וז\"ל יש לבטל מנהג גרוע שמשליכים לנהר פת לחם לדגים דמבואר בסי' תנ\"ז דאסור ליתן לפניהם מזונות כיון דאין מזונותיהם עליך וגזרינן שמא יבא לצוד וליקח מהם ע\"ש:
ובספר הנותן אמרי שפר מהרב הצדיק הקדוש מוהר\"ר ישעי' הירץ אבד\"ק דינאב זצוק\"ל ביאר הפסוק אבותינו חטאו ואינם ואנחנו עונותיהם סבלנו. דהוא לכאורה תמוה לומר כן שנראה שאנחנו טובים מאבותינו. וכתב בשם אביו הרב הצדיק הקדוש שהפי' הוא כך. ע\"ד שסיפר מצדיק אחד שהי' דרכו לעשות תשלי\"ך ביחידי פ\"א בא אחריו חסיד א' בסתר. ובעת אמרו סדר תשליך הרגיש רבו שיש אדם שם ושאל אותו מה אתה עושה כאן. השיב אותו חסיד אני רוצה ליקח את העונות אשר אדומו\"ר משליך אותם. וזה פי' הפסוק אבותינו חטאו וכו' היינו מה שהי' נחשב אצלם לחטא וע\"ד חסידים הראשונים הי' כל ימיהם בתשוב' כי כל יום ויום הכירו יותר מגדלות הבורא והי' עושים תמיד תשובה גם על תורה ומצוה שעשו קודם לזה שלא הי' במעל' כ\"כ. וזה אבותינו חטא\"ו ואינ\"ם ואנחנו עונותיהם סבלנ\"ו עונות שלהם המה סבלונות לנו: מהר\"ם יפה: ", + "קונטרס אחרון
שיהי' בו דגים. ובספר מחזה אברהם קונטרס חזון למועד כתב דצריך שיהי' בו דגים לרמז בחי' עינא פקיחא דלא נעים תדיר בבחי' הנה לא ינום ולא יישן שומר ישראל. ועיני ה' אל צדיקים שב\"י שכולם צדיקים ועיני ה' אלקיך בה מראשית השנה ועד אחרית השנה ועיניו פקוחות:
ובספר שער בת רבים כתב שמעתי כי דגים ר\"ת י\"ג מכילין דרחמי. ולזה הולכין תשליך לנהר שיש בו דגים יען שאומרים שם מי אל כמוך הנרמז יגמ\"ד.", + "לפניהם מזונות. בס' אזור אליהו (וישלח) כ' שמעתי בשם צדיק א' שתמיד בר\"ה ויוה\"כ הלך לרפת בקר וסוסים ליתן להם מספוא ובזה כשם שהוא מרחם על הבריות כך ירחם עליו הקב\"ה:" + ], + [ + "טעם. שנוהגים לנער בכנפי בגדיהם. הוא לנער הקליפות מעלינו שנאחזים בנו ע\"י עונותינו כמו שנוהגין אחר קידוש לבנה לנער הקליפות שנתעוררו ע\"י קטרוג הלבנה. אליהו רבה סי' תקצ\"ו אות ג'. ונהגו לנער שולי הבגדים במלת ותשליך ודוקא בגד ציצית כי היא בגד אלמנת השכינה. האריז\"ל. ועי' לעיל סעיף תס\"ד:", + "קונטרס אחרון
לנער בכנפי בגדיהם. ובספר מטה אפרים סי' תקצ\"ח העי' ד' כתב הטעם. לרמז בעלמא ליתן לב להשליך החטאים ולחפש ולחקור דרכים מן הוא והלאה שיהי' בגדים לבנים ונקיים מכל חטא:" + ], + [ + "טעם. דבקידוש ליל שני של ר\"ה צריך להניח פרי חדש. או ילבש בגד חדש. כדי לומר שהחיינו משא\"כ בשאר יו\"ט. משום דכיומא אריכתא דמיא ואיך יאמר שהחיינו על היו\"ט ב\"פ ביום א' וזה לכתחלה אבל אם אין לו פרי חדש שפיר יאמר שהחיינו כמו בשאר יו\"ט כו' וטעמא דאף בזמן ב\"ד פעמים היו עושים ב' ימים (דאם באו עדים מן המנחה ולמעלה אע\"פ שאין ב\"ד מקבלין אותם לקדשו היום*דאם יקבלו העדים באותן יום יהי' קלקול שנמצא שאמרו שיר של חול על התמיד וגם הי' צריכין לדחות עשה שלאחר התמיד אסור להקריב שום קרבן והרי הי' צריכין להקריב המוספין. ח\"א כלל קל\"ט ועי' תוס' ביצה דף ה' ע\"א בד\"ה ונתקלקלו: ויעברו את אלול ויקדשוהו למחר אעפ\"כ גומרין אותו בקדושה ואסור במלאכה דילמא אתי לזלזולי בי' לשנה הבאה ויעשו בו מלאכה כל היום ויאמרו אשתקד נהגנו בו קודש חנם ומן המנחה ולמעלה חזרנו ונהגנו בו חול. ר\"ה דף ל' ע\"ב). ט\"ז סימן ת\"ר ס\"ק ב'. וטוב ללבוש בגד חדש בשופר ביום שני דר\"ה. מ\"א שם ס\"ק ג' ועי' מחצית השקל שם סק\"א:", + "קונטרס אחרון
בגד חדש. הנשים מדליקין הנרות לכבוד היום ומברכין עליהם להדליק נר של יו\"ט ושהחיינו. ויש להם ללבוש בגד חדש בליל שני דר\"ה קודם הדלקה ותכוון לצאת בברכת שהחיינו זו ואם אין לה בגד חדש ותרצה ליקח פרי חדש יש לה להדליק סמוך לקידוש ממש כדי שתאכל אח\"כ הפרי מיד. ואם היא יולדת בשבת ראשונה שיש נוהגין שהבעל עצמו מדליק ידליק הוא ויברך ברכת הדלקה ויקדש מיד וברכת שהחיינו של הקידוש עולה לו. מטה אפרים סי' תקצ\"ט סעי' ט':
ונראה דאף אם חל יו\"ט בשבת דיש זמן הרבה בין ההדלקה להקידוש ג\"כ לא יברך שהחיינו בשעת ההדלקה כמ\"ש הטור סי' תל\"ב הטעה שאין מברכין זמן על בדיקת חמץ מפני שהבדיקה הוא לצורך הרגל וסמכינן אזמן דרגל. וכן כאן הדלקה הוא לצורך הרגל וסמכינן אזמן דרגל. ועי' אלף למטה סי' תרי\"ט ס\"ק ד' בשם שאילות יעב\"ץ סי' ק\"ז שאין יסוד למנהג הזה שנהגו הנשים לברך שהחיינו בשעת הדלקת הנרות בי\"ט אך אין למחות בהם בחזקת היד ע\"ש:
העולם נהגו שכ\"א מב\"ב נוטל מן הפרי חדש ומברך עליו ברכה הראוי' לו וברכת שהחיינו ובאמת שאין צורך בדבר כי עיקרו לא בא אלא להסתלק מספק ברכה. ואפשר שעושין כן לסימן טוב לחידוש השנה. שם סימן ת\"ר סעי' ו'.
אם אוכל כזית מהפרי צריך לברך ברכה אחרונה קודם נט\"י. וצריך ליזהר כשאוכל ענבים שלימים עם הגרעינין שאז י\"א שאפי' על ענב גרגיר א' צריך ברכה אחרונה ולכן כשאין לו ענבים הרבה יאכל הענב בלא הגרעין או למעך אותם שאז בטל מהם דין ברי'. שם סעי' י'. ועי' ט\"ה ח\"א סי' רצ\"ט בהשמטה בד\"ה ועי' הלק\"ט:
ובקש\"ע סי' נ\"א סע י' ג' כתב דאם נתחלק הדבר קודם האכילה בטל ממנו חשיבותיה ולכ\"ע אין מברכין עליו ברכה אחרונה פחות מכזית: ובספר מעשה רב אות ר\"י כתב דאין לאכול ענבים בר\"ה. והטעם ע\"פ סוד ע\"כ. וכתב המסדר שם שהוא עפ\"י מה שכתב ברכות דף נ\"ו הרואה ענבים כו'*ובקונטרס קרן לצבי להרב הה\"ג מנוזניב ז\"ל כתב בשם תניא רבתי סי' פ\"ב שאוכלין בליל ר\"ה דבש ותאנים וענבים. וכן הוא במהרי\"ל הלכות ר\"ה שהביא ראי' מאביגיל דהביאה לדוד דבילה וצימוקים שהם מיני מתיקה ואמז\"ל דהוי ראש השנה: :
ועי' מטה אפרים סי' ת\"ר סעי' ו' דבמדינות שאין ענבים מצוים ומביאים ממקומות אחרים ענבים ועל הרוב הם בוסר אין ליקח אותם שיש בהם משום ספק ברכה שאין ידוע אם הגיע לפול הלבן וכל שלא הגיע מברך בפה\"א וגם שהם חמוצים עדיין ואין לאכול דברים חמוצים בר\"ה וגם כי מה שלא נגמר פרי אינו סימן טוב ולכך יש ליזהר ליקח מה שנגמר פריו וטוב למאכל ע\"ש:", + "היו עושים ב' ימים. ובספר לבושי מכלול סי' ג' כתב דמתרגום שני משמע להדיא דאפי' בזמן שהיו מקדשין עפ\"י הראי' הי' שבועות ג\"כ ב' ימים ועי' מ\"א ר\"ס תצ\"ד." + ], + [ + "טעם. דתקנו בר\"ה דשני הימים הוה כיומא אריכתא כמבואר בביצה דף ה' ורש\"י שם דף ד' ע\"ב בד\"ה אסורה בזה. משום דכיון דתקנו חז\"ל דאם חל ר\"ה בשבת דלא היו תוקעין משום גזירה והרי השופר מערבב השטן וא\"כ כשחל בשבת לא יהי' במה לערבב השטן ע\"כ תקנו חז\"ל דשני הימים הוי כיומא אריכתא וא\"כ עוד לא נגמר הדין עד יום השני ומערבבו בשופר ולכך מה\"ת א\"צ רק יום א'. דברי שאול ח\"א מס' ר\"ה:" + ], + [ + "טעם. שהוקבע לדון ב\"א בחודש תשרי. מפני שלא כמדת הקב\"ה מדת בשר ודם מדת בשר ודם דן את אוהבו בשעת רצונו ודן את אויביו בשעת כעסו והקב\"ה דן את העולם כולו בשעת רצונו בחודש תשרי שיש בו מועדים ומצות הרבה. שופר. וכיפור. וסוכה. ולולב בארבע מינין. ועי\"כ נקרא שביעי שהוא שבע במצות. אבודרהם:", + "קונטרס אחרון
דן את העולם כולו בשעת רצונו. בספר צמח דוד להרב הצדיק הקדוש מדינאב זצוק\"ל פי' הפיוט ללובש צדקות ביום דין למוחל עונות בדין. עפ\"י דברי הרמ\"ע בספר עשרה מאמרות על פסוק לכו נא ונוכחה יאמר ה' אם יהיו חטאיכם כשנים כשלג ילבינו שפי' עפ\"י דרז\"ל עני ועשיר שבאו לדין אומרים לעשיר הלבישהו לעני כמותך כדי שלא יסתתמו כענותיו. וזה שאומר הקב\"ה לכנסת ישראל לכו נא ונוכחה. והנה הקב\"ה לבושי' כתלג חיור א\"כ ממילא בהכרח ע\"פ דת התורה אם יהי' חטאיכם כשנים בע\"כ כשלג ילבינו כדין התורה הלבישהו כמותך עכ\"ד.
וזהו ללובש צדקות ביום דין*ובספר נוצר חסד אבות ע\"ה שי' בשם הרב הקדוש מו\"ה שמעון מדאבראמיל לגולה עמוקות בדין. כשהקב\"ה רואה ח\"ו דינים על ישראל ומקטרגים מתחיל לגלות רזין דאורייתא והדינין בטלין: כי מחויב הקב\"ה להלביש אותנו ג\"כ כלבושו כמרומז בהלבוש הקדוש הנ\"ל. עי\"ז למוחל עונות בדין כי כל החטאים כשלג ילבינו:
ובספר עולת החדש פי' בשם ס' בני יששכר פי' הפיוט באין מליץ יושר מול מגיד פשע תגיד ליעקב דבר חוק ומשפט עפ\"י דברי הרב בוצינא קדישא מהרמ\"ז זללה\"ה שאמר כשהשי\"ת רואה כביכול טענות המקטריגים והוא ית\"ש רוצה להושיע את ישראל ולזכותם. והנה המקטריגים שואלים מה טעם יש בדבר להושיע את ישראל כיון שאין זכות ח\"ו אזי אומר השי\"ת כיון שישראל מקיימים מצות שהם חוקי\"ם בלא טעם. לכן המשפט היא לזכותם ולהושיעם מבלי טעם. וזה באין מליץ יושר מול מגיד פשע שמגיד הפשע ומקטרג שאין כאן זכות להושיע. אזי אתה השי\"ת תגיד להמקטריגים. ליעקב דבר חוק ומשפט. שראוים הם להושיע מבלי טעם כי גם הם מקיימים חוקים בלי טעם:
ובספר זרע קודש (לר\"ה) פי' עפ\"י כוונת רש\"י ז\"ל שפי' בפ' חקת לפי שהשטן ואוה\"ע מונים את ישראל לומר מה טעם יש בה לפיכך כתב בה הכתוב חוקה כו'. כי הנה באמת יש ג\"כ בפרה אדומה טעמים ע\"ד שאחז\"ל תבא אמו כו' רק ית\"ש צוה אותנו שלא לומר להם שום טעם כדי שלא יוכל השטן ואוה\"ע לקטרג עלינו כנ\"ל אבל השטן ואוה\"ע הם רוצים דוקא שנאמר להם הטעם של החוקים כדי שיוכלו לקטרג עלינו שיאמרו שאנו ג\"כ אין שומרים בלא טעם ולא יהי' כביכול ית' להמליץ עלינו. וזה כוונת רש\"י לפי שהשטן ואוה\"ע כו' מה טעם יש בה. לפי שעי\"ז יוכלו לקטרג לפיכך כתב בה הכתוב חוקה:
ובספר שפתי צדיקים פי' הפייט הודאי שמו כן תהלתו. כי הנה הדבר גלוי וידוע לכל שהשי\"ת הוא בורא ועושה לכל המעשים והוא לבדו אלקינו היה הוה ויהי'. אבל לאו כל אפין שוין רק כל הקרוב אל ד' משיג יותר גדלות הבורא ית' לפי שהודאי הזה נתחזק אצלו מאד יותר מאותו שרק מעשי אבותיהם בידיהם. וז\"ש הודאי שמו כן תהלתו. לפי ערך ידיעת הודאי של שמו ית' הקבוע בלבו כן תהלתו אם מעט ואם רב:
והנה בפיוט וכל מאמינים שהוא טוב לכל היודע יצר כל יצורים. מה שייכות יש לדברים הללו זל\"ז. ופי' בספר עומר התנופה כי הקדוש הזה בא לחזק ידים הרפות ביום הדין למען לא ירך לב המאמין במקרא שכתוב טוב ה' לכל וגו' שאיך אפשר זה שייטיב ית' לכל אפי' למי שחטאיו מרובין ח\"ו.*בהגהוות מהרי\"א על המדרש כתב בשם הרב הצדיק הקדוש מוהר\"ר צבי מזידיטשוב זצוק\"ל מש\"כ הטוב ומטיב לרעים ולטובים ולכאורה הוה זו ואצ\"ל זו והדרך יותר לומר ע\"ד לא זו אף זו. ופי' דהוא טוב לאותן שמחזיקין א\"ע לרעים ואף לאותן המחזיקין א\"ע לטובים: וא\"כ איך יוכל להתקרב לבקש תפלה ותחנונים. לכן משמיענו הקדוש הזה בפיוט הזה של ר\"ה שלא יפול לב המאמין בזה כי כל המאמין שטוב ה' לכל לא יחוש בשביל רבוי חטאיו מלבקש רחמים על עצמו. כי לעומת זה הלא הוא יתברך יודע ג\"כ יצר של כל היצורים יצרו של זה לא כיצרו של זה. שכל הגדול מחבירו יצרו גדול ממנו וכמשארז\"ל. ובשביל שהקב\"ה יודע יצרו של זה כמה הוא קשה ודאי ידונו לזכות ויצא זכאי בדינו:
ובשם הרב הצדיק הקדוש מוהר\"ר יהושע העשיל מאפטא זצוק\"ל נאפד נקמה רק בחוץ אבל סתרו מבפנים הוא יושר וטובות וישועות וכן לבושו צדקה מעטהו קנאה. כי לבוש הוא סמוך לגופו ממש ומעטה היא מבחוץ על המלבוש. וזהו לבושו היינו מבפנים הוא צדקה. כי השי\"ת מה דעביד לטב עביד ומאתו לא תצא הרעות רק טובות. אך מעטהו מה שנראה לפעמים איזה פורעניות ר\"ל הוא רק מבחוץ. תוכחת מגולה ואהבה מסותרת.
ובשם הרב הצדיק הקדוש מסטרעליסק זצ\"ל סתרו יושר. היינו היושר שלו הוא בסתר. לכן עצתו. העצה הוא. אמונה. שכל אדם יאמין שפעולתו אמת. שכל מעשיו של הקב\"ה הם אמת:" + ], + [ + "טעם. שנקרא שבת תשובה ולא שבת שובה. אפ\"ל ע\"ד האמת כי מי שסובר שכבר קיים כל התורה מא' ועד ת' באמת שעדיין לא התחיל לידע אף האל\"ף וצריך לחזור וללמוד האל\"ף. ומזה הטעם נ\"ל מה שכל המסכתות מתחילין מדף ב' ולא מדף א'. להורות שלא יתגאה האדם אחר שלמד כל המסכתות כי עדיין לא למד האל\"ף כו' וכן כל שבת הוא תיקון כל השבוע וא\"כ השבת האחרון של כל השנה הוא נדמה לת' שהוא סוף האותיות כן השבת האחרון של כל השנה ידמה לאדם שכבר תיקן כל השנה ע\"י השבתות אבל באמת צריך לחזור ולתקו כל השבתות בעצמם. וז\"ש שבת ת' פי' האחרון שובה*ועי' נצר חסד (אבות פ\"ד) על מאמר ואל יבטיחך יצרך כו' שאין שום דבר עומד בפני התשוב' ומביא סיפור ממרן הבעש\"ט זצ\"ל מובא בדמ\"א שאמר אני נשבע שבועה במורה שיש איש אחד בעולם ששומע חידושי התור' מפי הקב\"ה בעצמו לא מפי מלאך ולא מפי שרף אעפ\"כ מתיירא בכל עת ורגע שלא יפילו אותו לנוקבא דתהומא רבה ופעם אחת ע\"י הפצרת אשה עקרה אחת וגם הוא הי' לו עת דוחק קודם הפסח והיא הביאה לו בהרחבה ונתרחב דעתו הקדוש' ונשבע לה שיהי' לה בן והיא היתה איילונית ממש לגמרי וע\"י שעשה זאת להטריח את קונו שמע כרוז שאין לו חלק לעולם הבא. ושמח הצדיק שמחה גדול' ואמר עתה בא לי עת ועונה לעבוד את בוראי באמת בכל לבי כי אחר שאין לי בטחון על עולם הבא. ובקבלה זאת ועבודה כזאת אמיתיות תיקן הכל ואמר לו רבו אחיה השילוני הנביא. אחיה השלני הי' רבו של הבעש\"ט שהי' זה לנסיון וע\"י שעמד בנסיון זה תיקן הכל. וככל הדברים אירע לאלישע ולא עמד בנסיון ואם הי' שב בתשוב' הי' השם ית' זקן מלא רחמים מקבלו. וזהו ואל יבטיחך יצרך שהשאול בית מנוס לך כי בהכרח תוריד אל שאול על מה שעשית ומעתה תשמח בעולם הזה. רק חוס על נפשך ועשה תשוב' גמורה ע\"כ:
ובספר דברי חיים עה\"ת מהרב הצדיק הקדוש מצאנז זללה\"ה כתב שהרב הקדוש מוהר\"ר אלימלך זצ\"ל אמר שעשה כ\"כ תשוב' גם על מה שעשה בעודו עולל מוטל על שדי אמו וטפח על דדיה גם ע\"ז עשה סיגופים. ובמס' שבת דף י\"ב איתא שאחד עבר עבירה שחייב עליה חטאת וכתבה בפנקס לכשיבנה בה\"מ אביא חטאת שמנה:
ובספר רחמי האב כתב בשם הצדיק המפורסם מוהר\"ר יהודא צבי מראזדיל איך שפעם אחד בא הקדוש מוהר\"ר פייבש מדיבריטש אל הרב הקדוש והנורא מוהר\"מ מרימוניב ושבת שם ביום ש\"ק וביום א' בא לפניו ובכה ואמר שהיא כבר בן ע\"ד שנה ועדיין לא עשה תשוב' ויתמרמר כנגדו גם הרב מוהר\"ם ובכה ואמר שגם הוא באותה צרה והסכימו ביניהם לברך זא\"ז ועתה פוק חזי עד היכן הדברים מגיעין: לתקן עדיין שבת הראשון. ברית אברהם:", + "קונטרס אחרון
שבת הראשון. ראיתי בספר א' כשאדם רוצה לעשות תשובה. ראשית התשובה שיעזוב מדרכו הרעה ולשמור מהדברים המסבבים החטאים ואח\"כ יראה לתקן מה שפגם בחטאיו. כמו במלחמה שאין יכול לעמוד לרפאות הפצעים שירא שאם יעמוד במקום א' יפצעו אותו מחדש. רק צריך לברוח מן השונא ואח\"כ יוכל לעמוד ולרפאות א\"ע. כן צריך הבע\"ת שינוס מקודם מן החטאים ומן הדברים המסבבים את החטאים ואח\"כ יראה לתקן מה שפגם בהחטאים:
ע\"כ ראוי לכל אדם לעורר א\"ע עכ\"פ בר\"ה ואמרו המושלים משל לשועל שמצא שער העיר פתוח לפניו ונכנס לתוכה וחטף טרף ואכל וקל מהרה רצה לחזור ולהמלט ומצא שער העיר סגור לפניו ומתיירא מן הרודפים אחריו. מה עשה השליך א\"ע כמת מוטל לפני שער העיר. בא אדם א' ועמד עליו ואומר זנב השועל טוב לכבד בו את הבית לפי שכל המזיקים והרוחות רעות מסתלקים מאותו בית וחותך לו זנבו והוא סובל. ובא אדם אחר ואמר שן השועל טוב לתלות בצואר התינוק ונותק לו שינו והוא סובל ובא אדם אחר ורצה לפשוט עורו ממנו והוא קם ורץ למלט נפשו כי ראה כי כלתה אליו הרע. כן הדבר הזה הגם שמקשה אדם נפשו ולבו כל ימות השנה. אבל בבוא יום הדין שנידון על נפשו ראוי לעורר א\"ע בהתעוררת גדולה. דאם לא יעורר א\"ע משחית נפשו. ברית אברם לחודש אלול:
ובספר מאור ושמש בהפטורה לשבת תשובה כתב ישנם אנשים אשר יחשבו כי תוכן התשובה הוא יום ענות אדם נפשו בתעניתים וסיגופים. ואולם לא בזה בחר ה'. ובפרט בדורות האלו צוה לנו אדמו\"ר הרב האלקי הקדוש מו\"ה אלימלך זצוק\"ל לבל יתענו יותר ממה שציוו חז\"ל כי כשל כח הסבל לסבול התעניות והסיגופים ואין באפשרי לקנות שלימות ע\"י תעניתים זולת מי שבטוח על כחו ואונו שיהי' יכולת בידו לקבלה או פגם ח\"ו בעבירות חמורות יבא לפני צדיקי הדורות להורות לו תשובה וכל ערום יעשה בדעת:
כתב בחדושי הגהות מהה\"ג מהרי\"ש נאטנזאהן ז\"ל סי' תקפ\"ב וז\"ל המנהג פה לבוב כשחל שבת אחר ר\"ה שפותחין בברכו וא\"א מזמור שיר ליום השבת וצ\"ע דאמרו במדרש רבה בראשית פכ\"ב דאמר אדה\"ר כ\"כ גדול כח התשובה מיד פתח ואמר מזמור שיר ליום השבת. וא\"כ בשבת תשובה הי' ראוי לאומרו ולעשות סמך לזה ע\"ש. ועי' ליקוטים סעי' קל\"ו:", + "הי' לו עת דוחק. בספר דברי יחזקאל (וישב) כתב בשם הבעש\"ט הקדוש זי\"ע. שפעם א' לא הי' לו על צרכי שבת ובעש\"ק באשמורת הבוקר הלך ונגע על החלון אצל איש א' ואמר לו שצריך על צרכי שבת ותיכף הלך לדרכו. ומחמת התעוררת שבא ללבו ע\"י הבעש\"ט זי\"ע. קם האיש תיכף ממטתו והלך החוצה לראות מי זאת. וירץ אחריו להשיגו. ואמר לו אם יצטרך על צרכי שבת למה יברח ולא ימתין עד שיתן לו והאיש הנ\"ל לא ידע אם הוא הבעש\"ט כי לא הכירו מעולם והשיב לו הבעש\"ט הקדוש זי\"ע שלעולם עם כל איש הנולד בעולם נולד עמו פרנסתו. אך מחמת שהחטא גורם צריך לעמול על הפרנסה. יש שפרנסתו בביתו. ויש מי שצריך לבקש ממרחק לחמו וכדומה. ואני כפי שגמרתי בדעתי אינני צריך לעמל רב רק לעשות איזה עשי' בלבד. וכאשר עשיתי מה שמוטל עלי לעשות איזה סבה לפרנסתי בודאי יעזור לי השי\"ת. ואין לי שום נפקותא אם אתה תתן לי או לאו. ע\"כ דבריו הקדושים:", + "[השמטה: לתקן כו' שבת הראשון. וטעם. שהתשובה שהיא בינה נקרא בזוה\"ק אמא. דע\"י שהאדם מתודה ומתחרט ולבבו יבין ושב הוא נעשה כקטן שנולד. והרי התשובה היא אמו שילדתו. מאמר מרדכי בשם הרב הצדיק הקדוש מוהר\"ר יעקב יצחק מלובלין זצוק\"ל. (שם בקנ\"א)
לתקן מה שפגם בחטאים. בספר אור צדיקים כתב וז\"ל וצריך האדם לחוש וימהר בעוד נשמתו בו לתקן כל מה שעשה בעוה\"ז שיבא טהור ונקי לפני כסא כבודו ית'. כי אין הקב\"ה חפץ במות המת כ\"א בשוב הרשע מרשעתו. ומחשבה טובה שמחשב לשוב הקב\"ה מצרפה למעשה שעושה אחרי כן. וכדמצינו מעשה רב ונפלא באיש א' שהי' רשע גמור כל ימיו. וידע בעצמו שתשובתו קשה להתקבל. פ\"א שאל דרך שחוק להחכם ר' משה דלאו\"ן ז\"ל אם יש תרופה על עבירות שלו. אמר ליה אין לו תרופה וכפרה כ\"א שיקבל עליו דין מיתה על כפרת עונותיו. ושאלו באם שיקבל עליו דין מיתה יהי' לו חלק בג\"ע א\"ל הן. אמר ליה השבע לי שיהי' מקומי בשכונתך ונשבע לו ע\"ז. שיראה לקבלו לקרבו סמוך אליו בג\"ע. מיד הלך אחריו לבית מדרשו. וצוה החכם ר' משה שיביאו עופרת והביאו. והי' מנפח תחתיו במפוח עד שהותך העופרת היטב. ואח\"כ לקח את זה האיש והושיבו על ספסל קטן ולקח מטפחת קטנה וקשר אותה על גבי עיניו ואמר לו התודה על כל עונותיך לאלהינו. וקבל עול מלכות שמים בלב שלם ואמור שמע ישראל. וקבל עליך המיתה חלף עונותיך שהכעסת כל ימיך לבוראך:
ועשה הבעל תשובה ככל אשר צוה הרב. ובכה בכיה גדולה ומרה עד מאד. והיו עומדים שם סביביו קיבוץ גדול מזקנים ותלמידי חכמים. ואח\"כ א\"ל הרב פתח פיך ואשליך לתוכה פתילה של אבר ותמות על קדושת שמו הגדול. מיד פתח הבעל תשובה את פיו והטה א\"ע לאחוריו ופער פיו לבלי חק. וכל העם עומדים סביביו. אז לקח הרב ע\"ה כף מלא דבש והשליך אותה לתוך פיו ואמר וסר עונך וחטאתך תכופר. מיד התחיל הבעל תשובה לצעוק בקול מר. רבי למען השם מה זאת עשית לי למה זה רמיתני הרגני נא הרוג ואל אראה ברעתי באבוד נפשי. למה אתאוה עוד אל החיים מאחר שעשיתי כל כך עונות. א\"ל הרב אל תירא ואל תחת. כי כבר רצה אלהים את מעשיך. מאותו פעם והלאה לא זז מבית המדרש. וכל ימיו הי' יושב בתענית ובתשובה גדולה. ולא פסק פומיה מגרסא אחר זמן נתבקש הרב בישיבה של מעלה ונפטר לעולמו. וכיון שראה הבעל תשובה שנפטר רבו לעולמו בכה במר נפשו והתפלל לפני השי\"ת שיקח גם אותו מאחר שאין לו רב שידריכהו. וכל כך הרבה להתפלל עד ששמע הקב\"ה בקולו ונפל למשכב. כיון שהגיע סמוך לפטירתו התחיל לצעוק. פנו מקום. פנו מקום לרב שלי ר' משה דלאו\"ן. ועתה בא אחרי לקיים שבועתו להוליכני לג\"ע. ומיד נפטר ואחר פטירתו ראוהו כמה זקנים וגדולים בחלום איך שיושב בג\"ע אצל רבו ולומדים תורה ביחד ע\"כ.
וכעין זה מובא בספר שלשלת הקבלה וז\"ל קבלתי שהי' להרמב\"ן תלמיד אחד שהי' שמו ר' אבנר ויסת אותו רות עועים ונעשה צדוקי. ומזלו גרם שעלה במעלות ויהי נורא בכל הארץ. אחרי הימים בבוא צוה\"כ שלח והביא לפניו הרמב\"ן רבו. ובפניו הוא עצמו הרג חזיר אחד וינתחהו ויבשלהו ויאכלהו. ואחרי אכלו שאל את הרב על כמה כריתות עבר. והשיב הרב שהי' ד'. והוא אמר שהי' ה' והי' רוצה לחלוק עם רבו. והרב נתן עיניו בו דרך כעס. ויאלם האיש כי עדיין נשאר עליו מעט יראה מאת רבו. ולבסוף שאל הרב מי הביאו אל ההמרה. והוא השיב כי פעם א' שמע שדרש בפ' האזינו שבפרשה ההיא כלולים כל המצות וכל הדברים שבעולם. ולהיות אצלו זה מן הנמנע נהפך לאיש אחר ויען הרב ועדיין אני אומר זה. שאל מה שתרצה. ויתמה האיש מאד ויאמר לו א\"כ הוא הראני נא אם תמצא שמי כתוב שם. ויאמר הרמב\"ן כן דברת מידי תבקשנו. ותיכף הלך לו בקרן זוית ויתפלל. ויבא בפיו פסוק אמ\"רתי אפ\"אהם אש\"ביתה מא\"נוש זכ\"רם. כי אות שלישי של כל תיבה יש שם האיש שהי' ר' אבנר. וכשמוע האיש הדבר הזה נפלו פניו. וישאל לרבו אם יש תרופה למכתו. ויאמר הרב אתה שמעת דברי הפסוק. וילך הרב לדרכו ותיכף האיש לקח לו ספינה בלי מלח ונכנס בה וילך באשר הוליכו הרוח. ולא נודע ממנו מאומה:]" + ], + [ + "טעם. דמחלקים וילך מאתם נצבים כשיש שני שבתות בין ר\"ה לסוכות אע\"פ שהוא פרשה קטנה ומחברין מטות ומסעי שגדולות יותר. משום דבעי' שיתמו שנה וקללותיה שיש קללות באתם נצבים ואין אנו רוצים שיכנסו תוכחות של שנה שעברה בשנה הבאה. תוס' בבא בתרא דף פ\"ח ע\"ב בד\"ה וקללם וע\"ל סעי' ש\"מ:" + ], + [ + "טעם. שבערב יו\"כ עושים חלות עגולים כדמות כנפים. משום שביום כפור דומין ישראל למלאכים וכתיב במלאכי' שש כנפים להם:" + ], + [ + "טעם. שאין אומרים בעי\"כ למנצח יענך וגו'. שאינו יום צרה. וטעם. שאין אומרים מזמור לתודה. מפני שבזמן שהי' בהמ\"ק קיים לא יכולין להקריב קרבן תודה בעי\"כ שלא היו יכולין לקיים זמן אכילתו שהוא יום ולילה. עד חצות שהרי בליל י\"כ לא היו יכולין לאכול עד חצות וכיון שלא הי' יכולין לקיים כל זמן אכילתו לא היו יכולין להקריב אותו כלל כדי שלא למעט מן אכילתו ולכך אין לומר ג\"כ המזמור שהיו הלוים אומרים בשיר על הדוכן בזמן הקרבתו שהוא מזמור לתודה. כדי שאם יבנה בהמ\"ק במהרה בימינו לא יטעו להקריבו. לבוש סי' תר\"ד סעי' ב': " + ], + [ + "טעם. דמצוה לאכול בעי\"כ. כדי שירגיש בצער העינוי לפי שהאדם קובע ווסתות לעצמו ואינו מרגיש בעינוי אם הרגיל עצמו וזה הרגיל עצמו להתענות בימים האלו. מהרי\"ט ח\"ב סי' ח'. וטעם. שנחשב כאלו התענה תשיעי ועשירי. עפ\"י מ\"ש הכוזרי כי הקורבה באכילה במועדים הוא כמו התענית בעת שנצטוינו להתענות ע\"ש לכך אם אוכל בתשיעי כאלו התענה ולכך המצוה של אכילה כמו התענית. ונוהגין שהגבאי מחלק מיני מתוקה ויאמר אם ח\"ו נגזר עלי להנות מצדקה בזאת אקיים. (ד\"ח):", + "קונטרס אחרון
להתענות בימים האלו. בספר מדרש תלפיות אות י' כתב על מש\"כ בזוהר פ' אחרי וז\"ל תענו את נפשותיכם וכו' מאן דאכל ושתי בתשיעאה ומענגא נפשי' במיכלא ומשתי' אשתכח בעשירא' ענוי דנפשא בתרין חולקין ואשתכח כאילו אתעני תשיעאה ועשיראה ע\"כ. ומטעם זה המתענה בעשי\"ת כבר הורגל בתענית ואין לו עינוי צום יום הכפורים לכן צריך שלא יתענה ויאכל באלו הימים כדי שירגיל לאכול בכל יום ובזה מרגיש בכפלים תענית של יום הכיפורים. ועוד כדי שלא יחלש ויתבטל מצום כפור עכ\"ל:", + "כאלו התענה תשיעי ועשירי. כי אם הי' בא להתענות תשיעי שמא לא יוכל להתענות עשירי משום הכי כיון שאוכל מבעוד יום בתשיעי ומתענה מעט קודם שתחשך דבעינן תוספת ליום הרי כאלו מתענה באכיל' זו תשיעי ועשירי. לקוטי הפרדס:
ובספר אורח לחיים פ' אמור מביא פסק מהרב מוהר\"ר דוב בער זי\"ע כשיתענה יום א' קודם עיו\"כ והאכילה של עי\"כ עולה לב' תענית כדמשמע מלשון הגמרא כאלו התענה תשיעי ועשירי ועם יוה\"כ עולה לד' ימים כמנין אלף ושמונים תענית ע\"ש. וכן נהגו כמה אנשים לעשות כן.
ובספר שער בת רבים כתב דאפילו אם חל ח' תשרי בש\"ק לא אבד תקנה זו מי שנוהג כן בכל השנים עפ\"י דברי המדרש תנחומא פ' בראשית שכבוד שבת עדיף מאלף תענית. ותענית של שלשה ימים עולה שמונים יום ויש עדיין אלף ושמונים יום:
ובהגהות מנהגים כתב בשם תשובת מוהר\"ר מנחם מ\"ץ סי' פ\"ב על אחד שעבר חרם הקדמונים וקנס אותו להתענות מ' יום ב' ימים בכל שבוע ב' וה' כתב ע\"ז אם הי' רוצה להתענות נגד אותן מ' יום ג' ימים רצופים ושלא לאכול בערב בכך לא יכפר למען ישים על לבו עותתו. ויתכפר לו באריכות זמן התענית עכ\"ל:
ועי' ח\"א כלל קל\"ב אות ל\"ה וז\"ל מי שנתחייב לצום ע\"פ תקוני תשובה מרוקח והאר\"י כך וכך תעניתים טוב יותר להתענות מפוזרים כמ\"ש וחטאתי נגדי תמיד ומ\"מ אם ירצה יכול לפטור אותם בהפסקות דהיינו ב' ימים וב' לילות רצופים ויפסיק מעט מבע\"י דנחשב ליום אחד ויום ראשון ג\"כ ליום א' ויום ב' נחשב כל שעה ושעה ליום והוא כ\"ד שעות וא\"כ הוי כ\"ו יום ומעט בליל ג' ונחשב לכ\"ז תעניתים וג' ימים וג' לילות רצופים נחשבים לע\"ב תעניתים ע\"ש:
ובספר תולדות אהרן דרוש לפסח כ' דכן נמי כשלומד ב' או ג' ימים בלא הפסק אע\"פ שהוא אוכל או הולך לישן באמצע ועושה זאת למען שיהי' לו כח ללמוד. גם זה הוא נחשב לעסק התורה ונחשב כמו שעסק בתורה. וכשעסק בתורה כל השנה שהוא שס\"ה ימים נחשב לכמה וכמה שנים נמצא במעט שנים יוכל אדם לעשות לעצמו כמה וכמה אלפים שנים: בספר הברית מאמר י\"ב פ\"ב כתב מסורת בידינו מאבותינו. שהעומד ממטתו בעלות השחר או קודם לו מעט. ואינו ישן כל היום וכל הלילה לאחריו. ואינו אוכל אלא כדי שביעה. ומקיים זה אלי שהוא ר\"ת \"זה \"השלחן \"אשר \"לפגי \"ה'. ויושב ועוסק בתורה ומצות עד שיעלה עמוד השחר. ניצל מכרת אחד ע\"ש.
ובש\"ע האריז\"ל כתב דמי שהוא נעור כל הלילה כולה ואינו ישן כלל ועוסק בתורה אם הוא חייב כרת על איזה עבירה שעשה מחייבי כריתות נחשב לו אותו הלילה כמו הכרת:" + ], + [ + "עוד טעם. כי מעלות התענית הוא לפי שאדם מסגף את גופו ומשבר את תאות נפשו שהוא מתאוה לאכול ולשתות והוא מבטל רצונו מפני רצון המקום ב\"ה זה הדבר נחשב מאוד לפני השי\"ת אבל בעשרת ימי תשובה הוא להיפך שכל אדם מישראל מפשפש במעשיו ומתחרט מאוד על עונותיו עד אשר לא יערב לו אכול ושתות רק אדרבה חפצו ורצונו להתענות ולסגף את גופו שיהא לו כפרה על עונותיו ובפרט בערב יו\"כ שהוא יום שלפני יום הגדול והנורא אז בודאי משתוקק ומתאוה מאוד להתענות לכן הוכיחו חכמים מן המקרא (אמור כ\"ג) ועניתם את נפשותיכם וכו' בתשעה לחודש בערב וכו' ומקשה בגמ' ר\"ה דף ט' וכי בתשעה מתענין וכו' אלא כל האוכל ושותה בתשיעי וישבר בזה את תאותו שהוא מתאוה להתענות כאלו התענה תשיעי ועשירי כי מי שהוא מבטל רצונו מפני רצון הבורא ית' ואוכל בתשיעי כדי לקיים דברי חז\"ל זה נחשב לפניו ית' כאלו התענה תשיעי ועשירי כי בשניהם כוונתו לשמים. שפתי צדיקים פ' אמור:", + "קונטרס אחרון
כפרה על עונותיו. נוהגין לעשות כפרות בעיו\"כ באשמורת הבוקר שאז הרחמים גובר. לוקחין תרנגול שאינו מסורס זכר ותרנגולת לנקבה ובוחרין בלבנים ואם אין לו תרנגולים יקח שאר ב\"ח וי\"א דגים ולא יקח דבר הראוי להקרבה כגון תורים ובני יונה. עי' מ\"א סי' תר\"ה וקש\"ע סי' קל\"א. ועי' רש\"י שבת פ\"א ע\"ב בד\"ה האי פרפיסא.
והנה במ\"ש המ\"א סי' תר\"ה סק\"ג בשם הב\"ח דמכל מקום אין לחזור אחר תרנגולים לבנים דוקא דהוה כעין דרכי האמורי אלא אם יזדמן לו לבן יקח. כתב בספר ארחות חיים שם בשם ס' אדני פז וז\"ל כיון דלבנים הם טובים יותר לאכילה מצד הרפואה כמ\"ש לו רופא מומחה א\"כ לית לן בה דכל דבר שהוא משום רפואה אין בו משום דרכי אמורים א\"כ יכוין הוא נמי משום רפואה ותו לל\"ב. ועוד כיון שהלבן הוא המשובח שבעופות נעשית המצוה כפולה ע\"ש:*בספר צידה לדרך כתב שהשו\"ב מסביב בכל הבתים. והשו\"ב בעצמו מסביב עם הכפרות על ראשו של כל אחד ואחד:
אם הכפרה נתנבלה בשחיטה צריך כפרה אחרת. (קהלת שלמה בשם ס' כנף רננה) ואם נמצאת טריפה יש להסתפק בזה (שם ובשלחן שלמה) והנכון לפדות בצדקה. שם בשם שדי חמד מערכת יו\"כ ס\"א אות י\"ג:", + "כוונתו לשמים. בסידור הק' של מהרמ\"ק שער עבודת יוה\"כ כתב דכמו בשבת ק' הוא מזון הנפש הרוחניות ובע\"ש לקטו לחם משנה. כך בעיו\"כ יקחו לח\"מ למזון הגשמי:
וכן הי' נוהג הרב הצדיק הקדוש מהר\"א מסטרעטין זלה\"ה לבצוע בסעודת עיו\"כ על לחם משנה:
ועי' באה\"ט סי' תק\"ע סק\"ה בשם מט\"מ ומהרי\"ל דעיו\"כ נקרא יו\"ט. ומ\"א סי' תר\"ו סק\"ט כתב דלא אקרי יו\"ט. נוהגים בסעודת שחרית לטבול פרוסת המוציא בדבש. וכן בסעודה המפסקת. עי' מטה אפרים סי' תר\"ה סעי' י\"ח וסי' תר\"ח סעי' א':.
ונוהגים שאין אוכלים דגים בסעודה המפסקת. מטה אפרים סימן תר\"ח סעי' א'. ונהגו שאם יש שלשה בעה\"ב מברך ברכת הזימון על הכוס ואחר ברכת המזון ישתה מן הכוס שיעור רביעית ויברך ברכה אחרונה. שם סי' תרי\"ט סעי' א'.
נוהגין שכל בעל הבית עושה נר לביתו. מפני שביוהכ\"פ ירד משה עם הלוחות השניות והתורה נקראת נר. ועוד נר אחד בשביל נשמות אביו ואמו שמתו לכפרה עליהם (קש\"ע) מי שכבה נרו ביוה\"כ יחזור וידליקנו במוצאי יוה\"כ ואל יכבנו עוד אלא יניחנו לדלוק עד גמירא וגם יקבל עליו שכל ימיו לא יכבה במוצאי יו\"כ נרו לא הוא ולא אחר. רמ\"א סי' תר\"י סעי' ד':
הנרות של יוה\"כ צריכין להיות של שעוה. לפי שהוא אותיות שועה. ישמע שועתינו. ונמסר להנשים בכדי שגם המה יתעסקו במצוה לתקן את שורש אשר פגמו. שער המלך:" + ], + [ + "עוד טעם. דמצוה לאכול בערב יום כפור. משום דהטעם דמוסיפין מחול על הקודש. היינו להעלות ולעשות מחול קודש. וכן המצוה דאכילה בתשיעי. משום דאז ביה\"כ כל איש מישראל בתשובה מסתמא ועולה למדריגה גדולה וכאלו מקריב את עצמו לקרבן ולכך מצוה שיאכל וישתה בתשיעי כדי שניצוצי הקדושה אשר נשארו בקרבו יעלו עמו אז. ובזה יהי' עלי'.*ומה שאמרו כך רק באכילה ושתי' ולא בכל החמשה עינוים. היינו משום דטעמ' דמלתא דביוה\"כ אנו מקריבין קרבנות והם החלב והדם הנמעט ממנו. וע\"כ כשאוכלין ושותין הרבה בעי\"כ יש לנו למחר חלב ודם יותר להקריב משא\"כ בשאר העינויים. מנחם ציון:
שאל אחד להרב הצדיק הקדוש מוהר\"ר צבי הכהן מרימנאב זצוק\"ל מה יתרון ליוה\"כ בזה אשר נקרא שבת שבתין הלא גם בשבת כתיב בפ' פקודי שבת שבתון הוא לד'. והי' משיב אליו רואה אנכי כי אין אתה מעביר הסדרא בכוינ'. כי הלא בשבת כתיב שבתון לה'. וביוה\"כ כתיב שבתון לכם. כי אז אנו ממשיכין הקדוש' העליונ' למטה:
וראיתי באיזה ספר פי' על פסוק אלה מועדי ה' ומתחיל ששת ימים וכו' דזה מרמז ג\"כ למועדים. כי יש לנו מה\"ת ז' ימי מועדים. ב' ימים של פסח. וא' של שבועות. וא' של ר\"ה. וא' של יו\"כ. וב' של סוכות. והנה זולת יו\"כ מותר לעשות בכולם צורך אוכל נפש. וזו ששת ימים תעשה מלאכה. היינו הששה מועדים יהי' מותר במלאכת אוכל נפש. רק יום השביעי הוא יו\"כ שבת שבתון מקרא קודש. כל מלאכה לא תעשו. היינו אפי' אוכל נפש. וא\"ש הא דיו\"כ נקרא שבת שבתון. כי שבת הוא של חול ויו\"כ הוא שבת של יו\"ט דנקרא ג\"כ שבת וע\"כ נקרא שבת שבתון: ישמח משה: " + ], + [ + "טעם. שנוהגין לאכול בעיוה\"כ מאכל לביבות ממולא בפנים בבשר. כי הבשר רומז לדין הוא מכוסה והבצק שרומז לרחמים הוא מעלה ומחברים חו\"ג למזג ולהמתיק הגבורות כי האכילה הזאת הוא הכנה לתענית יוהכ\"פ שאמרו ז\"ל שגם האכילה הזאת נחשבת לעינוי דיוה\"כ. (זרע קודש):" + ], + [ + "טעם. שתיקנו חז\"ל להתוודות עי\"כ במנחה. לפי שחששו שמא תטרף דעתו עליו שישתכר בסעודה ולא יוכל להתוודות אח\"כ ומ\"מ כל יחיד יוכל לחוש לעצמו שמא מעת המנחה עד עתה נכשל באיזה עבירה ח\"ו ע\"כ טרם כניסת יוה\"כ יאמר בלחש הוידוי קצרה אשמנו ותועיל לזה הוידוי הזה.*ובמדרש רבה ויקרא פ' ג' כתב בשם הירושלמי שלהי יומא. א\"ר ביבי בר אביי כיצד אדם צריך להתוודות ערב יום הכפורים צריך לומר. מודה אני כל רע שעשיתי לפניך בדרך רע הייתי עומד וכל מה שעשיתי עוד לא אעשה כמוהו. יהי רצון מלפניך ה' אלהי שתמחול לי על כל עונותי ותסלח לי על כל פשעי ותכפר לי על כל עונותי. הה\"ד יעזוב רשע דרכו ואיש עון מחשבותיו וגו': עי' יומא דף פ\"ז ע\"ב ועי' מטה אפרים סי' תרי\"ט סעי' ח':", + "קונטרס אחרון
עוד לא אעשה כמוהו. בספר דברי ילחק פי' בשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל ועשרתם ערבתם הדליקו את הנר. כי הנה עשרה ימים הם מיוחדים לתשובה*ובספר ברית אברם (איכה) פי' נשא לבבינו אל כפים אל אל בשמים. כי דרך הפיוס אדם לחבירו בעיו\"כ נותן כף אל כף לשלום ולבו רחוק ממנו אין זה תשובה כראוי. ואמר ירמי' דרך עצה טובה נשא לבבנו אל כפים ר\"ל כמו שאנו מקרבין כפינו זה לזה נשא לבבינו ג\"כ שיהיו הלבבות מקורבים ולבל יהיו הידים משולבי ומצומדים והלבבות רחוקים ומפורדים. ואח\"ז נפייס אל אל בשמיים. ר\"ל מה שחטאנו נגדו ית' ואז ימחול לנו. אבל אם נחנ\"ו פשענו ומרינו ר\"ל שיש בנו עדיין עבירות שבין אדם לחבירו אתה לא סלחת אפי' עשינו כל תשובות שבעולם:
וקדמונינו ז\"ל נתנו רמז ארי\"ה שאג מי לא יירא ר\"ת אלול. ר\"ה. יוה\"כ. הו\"ר. שמחויב כל א' לפשפש במעשיו שיהי' דרכיו נכונים ומכ\"ש לעשות תשובה על עונות:
ובספר מוסר כתב אשרי האדם כי יעזוב דרכו הרעה בעודו איש בכחו וישוב בתשובה שלימה ויאמר אוי לי מה עשיתי איך מרדתי במלך מלכי המלכים הקב\"ה איך לא הי' פחד אלהים לנגד עיני ולא זכרתי אשר בראני יש מאין והחסדים אשר גמלני עד העמידני עד כה ונתן לי לב להבין ולהשכיל ללמוד וללמד לשמור ולעשות כדי שאזכה לחיי עולם הבא. ואני הפכתי מעשי וחטאתי בכל אברי. וכל אחד מאברי הוא פגום. והנני נעשיתי בעל מום מפני חטאתי. ואנה אוליך חרפתי. וכשיראו בעולם הבא אבי ואמי וכל קרובי את מומי ירחיקוני ממחיצתם ומה אעשה ליום הדין הגדול והנורא. אז ירך לבבו לדבר רכות לעני ה'. ואז ירחם ה' עליו ויתן בלבו לשוב באמת ויהי' נשמר מן החטא:
ובספר מאור עינים (האזינו) כתב על מה דאיתא בש\"ס דרבי ס\"ל דיה\"כ מכפר בין לשבים בין לשאינם שבים. איך אפשר שרבי יהי' סובר שיה\"כ מכפר אף לשאינם שבים הלא אמרו רז\"ל כל האומר הקב\"ה וותרן וכו' אך נראה דוודאי בלא תשובה אינו כלום. אך הפי' הוא ע\"פ מה שאמז\"ל בזוהר הקדוש על עון הוצאת ז\"ל אמרו כלהו חובין תלין בתיובתא לבר מהאי וזהו שאמר אף לשאינם שבים. ר\"ל אף לאותן שאינן מקבלים אותם בתשובה כל השנה דהיינו על עון הנ\"ל ביה\"כ מקבלים אותם: ולפעמים אם יתעכב מלשוב בהם ישוב עכ\"פ בעיוה\"כ. ואם כבר פנה גם היום הזה אזי יש להתעורר עכ\"פ בעת הדלקת הנרות שכבר נטו צללי ערב. וז\"ש עשרתם שכבר עברו עשי\"ת. ערבתם שכבר עבר ערב יוה\"כ ועתה הנה הדליקו את הנר והוא רגע האחרונה ועד מתי לא תתעוררו לשוב בתשובה:
ובספר בני יששכר מאמרי שבתות מאמר ו' סי' י\"מ כתב בשם הרב הגדול מו\"ה חיד\"א זלה\"ה שפי' בשם האריז\"ל שלשה דברים צריך אדם לומר וכו' בע\"ש בעוה\"ז. שהוא דומה לערב שבת ע\"ד שאמרו מי שטרח בע\"ש יאכל בשבת. עם חשכ\"ה. היינו בימי הירידה לעת זקנתו יאמר לנפשו וכוחותיו עשרת\"ם. כבר השתדלתם להשיג עשירות. ערבת\"ם. כבר השתדלתם להשיג תאוות הערב. הדליקו את הנר. מעתה חובת עליכם להדליק כוחות הנשמ' הנק' נר ה' נשמת אדם. ע\"כ לא אמר הדלקתם רק הדליקו בציווי עכ\"ד:
בספר ישמח משה (ליוה\"כ) כתב שאמר קודם כל נדרי. אחינו בני ישראל שימו נא על לב שבבגדים האלו שאנחנו הולכים כעת באלו הבגדים עצמן נלך לעולם העליון ליתן דין וחשבון לפני ממה\"מ הקב\"ה ע\"כ נדמה דעתינו כאלו אנחנו עומדין באלו הבגדים לפני כסא הכבוד ליתן דין וחשבון. ע\"כ נתחרט בחרטה גמורה כי אז בודאי מתחרטים באמת. רק שאז לא יועיל החרטה אבל עכשיו מועיל. ע\"כ נתחרט בלב שלם על פשעינו ונקבל עלינו באמת שלא נשיב עוד להן ונבקש מחילה וסליחה מאת מלך מוחל וסולח:
ובספר כולם אהובים בתיקון הנפש פ\"ח כ' בשם הרב הצדיק הקדוש מו\"ה משולם זוסיא זצוק\"ל מה שאמר אליהו עד מתי אתם פוסחים על שתי הסעיפים. היינו ברמז על ב' סעיפים שבש\"ע היינו בסי' א' שם כ' שויתי ה' לנגדי תמיד ובסימן רל\"א כתב בכל דרכיך דעהו. ור\"ל שאתם מדלגים אותן הסעיפים שהן הן גופי התורה:" + ], + [ + "טעם. שהנלקה צריך להיות פניו מוטה לצפון. משום שעיקר חטא האדם הוא מחמת ממון וכתיב מצפון זהב יאתה. ע\"כ מכניע עצמו לאותו צד להודיע שמשם לו החטא. ט\"ז סי' תר\"ז סק\"ד:" + ], + [ + "טעם. על מה שאנו לוקין ל\"ט מלקות שני חלקים מאחוריו וחלק א' מלפניו. הלא עיקר החיוב המה עינים ופה. ומה חייבים עצמות השדרה. והוא עפ\"י המשנה הסתכל בשלשה דברים ואין אתה בא לידי עבירה. מאין באת. ולאן אתה הולך. ולפני מי אתה עתיד ליתן כו'. ונמצא צריך להתחשב תמיד חלק א' מה שהי' לפניו קודם שבא לעולם. ושני חלקים מה שיהי' לאחריו היינו ולאן אתה הולך. ולפני מי אתה עתיד ליתן דין וחשבון. וכשאדם עובר ח\"ו עבירה הוא שוכח. לכך מלקין אותו שני חלקים מאחוריו בשביל ששכח מה שיהי' לאחריו. חלק א' מלפניו. בשביל ששכח מאין באת שהי' לפניו. ראיתי באיזה ספר. ועי' לקוטים סעי' ע\"ו:" + ], + [ + "טעם. שנהגו העולם שלוקין על לבם בשעה שאומרים הוידוי של אשמנו כו'. לפי שביד כל אדם יחתם הרי שהידים הם עדים על כל מעשה האדם וכתיב יד העדים תהי' בו בראשונה. אגרת הטיול:", + "קונטרס אחרון
הוידוי של אשמנו. והטעם. שביוה\"כ אומרים הוידוי ולא בר\"ה. עפ\"י מה שאמז\"ל (יומא כ') השטן בגימט' תלת מאה ושיתין וארבע הוי, תלת מאה ושיתין וארבע יומי אית לי' רשותא לאסטוני, ביומא דכפורי לית לי' רשותא לאסטוני*בפיוט ליו\"כ מסטין בכבל אסור. יפלא הלא אין כח של השטן רק בפה וא\"כ מה מהני בזה שיאסור אותו בכבלי ברז\"ל הלא שפתו אתו. רק דהנה ידוע דביו\"כ לית לי' רשות לשטן לאסטוני. וידוע דכף רגלי המלאכים ככף רגל עגל. ולכך בשתים יכסה רגליו כדי שלא יזכור מעשה עגל. אבל השטן ביוה\"כ שאינו יכול לקטרג בפה הוא מגביה את רגליו להזכיר מעשה עגל. לזה אנו אומרים מסטין בכבל אסור רגליו שלא יקטרג ברגליו. ראיתי בס' אחד בדרך הלצה: ולכך בר\"ה אין לומר הוידוי כדי שלא לקטרג*ובשם האריז\"ל דבשעת התקיעות בין סדר לסדר יוכל להתודות בלחש כי אז השטן מעורבב ע\"י התקיעות. עיין מחצית השקל סימן תקפ\"ד סק\"ב: אבל ביוה\"כ אין לחוש לזה. כי לית לי' רשות להשטין ולכך יוכל להתודות. שמעתי מהרב הה\"ג מוה' נחום אהרן רוקח נ\"י.
ופעם א' אמרתי לאדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל שראיתי בספר א' וגם שמעתי מאנשים יראים ששמעו מזקינו הרב הצדיק הקדוש המפורסם כאן אתנחתא. ואח\"כ אמר עליהם חטאת כו' עליהם ארבע מיתות ב\"ד כו'*בספר זרע קודש (תצא) פי' בשם הרב הצדיק הקדוש מוהר\"ר אלימלך זצוק\"ל הפסוק ומטה האלקים בידי כי שם האלקים מורה על בחינת גבורה ומשפע כמ\"ש אלהים נצב בעדת אל בקרב אלקים ישפוט. ויש כח ביד הצדיק להטות הדינים לבל ישלטו על ישראל ח\"ו. רק לכל אשר יחפוץ יטנו ומטה הדינים על שונאי ישראל. וז\"ש ומטה האלקים בידי. זאת נתן ית' בידי להטותם כחפצו:
וראיתי בספר אחד ביאור המאמר ותשובה וכו' מעבירין וכו'. ע\"ד אומרם ז\"ל על רחב\"ד כשהי' מתפלל וכו' אמר זה חי וכו'. הכוונ' דאפילו אם כבר נגזרה הגזיר' הי' מהפך על איזה רשע או עכו\"ם ע\"ד ונשא השעיר וכו' וזו הכוונ' מעבירין ולא אמר מבטלין. אלא מעבירין מאתנו ונותנין על ראש שונאי ישראל אכי\"ר [הערת המדפיס: ונראה דלכן תפסו חז\"ל בשליח צבור לשון העובר לפני התיבה. ולא נקטו היורד או העומד. כי הש\"צ ע\"י תפלתו יכול להעביר הגזר דין על שונאי ישראל:
ובס\"ח סימן תמ\"ה כ' אחד הי' חולה עד מות והי' א' מתלוצץ א\"ל אקנה לי החולה שלך מן לי כך וכך. אמר ליה אתן לך מיד עמד החולה וזה חלה ומת. ובפי' אזולאי שם כתב גם אני שמעתי מאדם גדול שראה בעיניו עכו\"ם שמכר החולה והמוכר נתרפא והקונה תיכף נלכד בחולי רחמנא ליצלן:]:
ועד\"ז כתב בספר אגרא דפרקא בשם הרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מרימנאב זצוק\"ל כאשר רואה אדם איזה מדה רעה הכרוכ' אחריו כגון גאוה ותאוה וכיוצא אזי יקבע לה מקום לאיזה איש אשר לא מבני עמינו ותלך המדה רעה אל המקום אשר הוכן לה ותדבק רע ברע. ופי' שם בזה הפסוק וישלחו מן המחנה כל צרוע וכו' אל מחוץ למחנה תשלחם וכו':
ובספר זרע קודש בליקוטים ביאור עד\"ז הפסוק המלאך הגואל אותי מכל רע יברך וכו' מה שאמר הגואל ולא קאמר שהציל. אך דבאמת אם הגזירה יוצאת ח\"ו ורוצים לבטלה צריך להניח הגזירה על האומות כמו שכתוב ואתן אדם תחתיך. עוד כתב בפסוק (ישעי') נתתי כפרך מצרים. דהאומות הם כופר לישראל. וז\"ש הגואל אותי מכל רע. היינו שגאל אותי. היינו לשון פדייה וכופר נפש. היינו שנתן האומות תחתי לכופר נפש. ובזה חל הברכה עלי והקללה על האומות יברך את הנערים עכ\"ל:
ובספר לקוטי מהרי\"ל (פנחס) כתב שמעתי מאדמו\"ר הקדוש ר' אלימלך מליזענסק זצ\"ל ונתתי כפרך מצרים כוש וסבא תחתך. פי' שהאומות פודין אותך מחמת שאני רואה את מעשיהן נגד מעשיך אני רואה שפושע ישראל הוא טוב מן כשר שבאו\"ה. ובספר אמרות טהורות כתב שזהו כוונת רז\"ל באומרם כל המעביר על מדותיו מעבירין ממנו כל פשעיו. היינו שמעבירין אותו ממנו ועל ראש רשע יחולו כמו והעברתם את נחלתו:
ובשם הרב הצדיק הקדוש מרימנאב זצוק\"ל ואלה המשפטים אשר תשים לפניהם. תרגום אונקלוס ואילין דיניא די תסדר קדמיהון. היינו אם נגזר ח\"ו להוריד דינין להאי עלמא אזי יהי' נסדרין וחלין עליהון ולא חלילה על אחד מישראל:
ובספר דברי אמת (ראה) פי' בשם הרב הצדיק הקדוש רבי ר' בער זצוק\"ל דברי התנא בבבא קמא אית דוכתא דתנא הן. היינו כשלומד ענין חסדים איתא הן שרוצה בזה ובאבות נזיקין לא תנא הן שלא יחפוץ כ\"א אדרבה לדחותן לשונאי ישראל: הר\"ש מבעלז זללה\"ה כשהי' אומר ביוה\"כ ועל חטאים שאנו חייבים הי' עושה ועמד אז אצלו הגבאי שלו הרב ר' שמעון נ\"י בן הרב החסיד ר' אייזיק ז\"ל אשר הי' מקרה לפני הרהצה\"ק הנ\"ל התקיעות ושאל אותו מה אתה אומר לזה: והשיב לו שזאת אדע כי פ\"א בילדותי הייתי עם אבי ז\"ל אצל הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל ובליל כל נדרי בשעה שהרב הצדיק הקדוש הנ\"ל אמר ועל חטאים שמע אביו רעש גדול בחוץ ובמוצאי יוה\"כ שאל אביו את הרהצה\"ק הנ\"ל מה זה הרעש ששמעתי בעת שאדמו\"ר אמר ועל חטאים בליל כל נדרי. והשיב לו הרהצה\"ק הנ\"ל מה חידוש הוא לך כי בשעה שאני אומר את הע\"ח הם בטלים ע\"כ הי' הרעש ההוא. ע\"כ שמעתי:" + ], + [ + "טעם. שאסור לנעול מנעל של עור ביוה\"כ או בתשעה באב או לאבל מפני שהם משכא דחוויא שהוא מצד הקליפות ומפני שיו\"כ עולה מלכות למעלה בבינה ואין בהם אחיזה לחיצונים לכן לא נאסר אלא מנעלים של עור אמנם שאר מנעלים מותרים כי גם מנעלים דקדושה לא נתבטלו ח\"ו כו' רק אותם מנעלים של עור משכא דחוויא כתנות עור אשר עליהם נאמר רגליה יורדות מות אלו לבד נתבטלו. וכיון שכתנות עור הי' מאותו החטא וגם שגרם מיתה וחירוב ולכן מטעם הנ\"ל אסור לאבל מנעלים של עור וגם בתשעה באב.*ועי' מחצית השקל סי' תרי\"ד ס\"ק ב' דביו\"כ יש להחמיר ולילך יחף לגמרי דגם מנעול של בגד ושל שעם וקש הוי מנעל לענין יוה\"כ ע\"ש. והתינוקות גם הם בכלל איסור נעילת סנדל. מהרי\"ל: ש\"ע של האר\"י ז\"ל:", + "קונטרס אחרון
מנעול של עור ביוה\"כ. ובספר אגרא דפרקא אות ד\"ש כתב בשם הרב מהר\"מ חאגיז בספרו משנת חכמים שמביא שם חכמי הרמז דענין לבישת המנעלים הוא כדי שלא יגע בשרו על האדמה כי בחטא של האדם נתקללה ע\"כ עושין הפסק בין הרגל לאדמה. ובעבור זה במקום אדמת קדש שיצאה האדמה מכלל ארור לכלל ברוך יש לילך יחף וזהו של נעליך כו' כי המקום וכו' אדמת קודש הוא עכ\"ד. וכתב שם ובזה מצאנו טוב טעם למשארז\"ל לעולם ימכור אדם כל מה שיש לו ויקח מנעלים לרגליו. דכיון שההפסק הוא בכדי להפסיק בין הקללה ע\"כ ימכור כל מה שיש לו ויקח מנעלים להפסיק. וזה שמברכין על מנעלים שעשה לי כל צרכי כי זהו כל צרכיו לחפוץ בברכה ולהפסיק הקללה. ומטעם זה נאסר ביום הקדוש יוה\"כ בחליצת מנעל כי נתקדש הארץ בקדושת היום ויוצאת אז מן הקללה לברכה. ותבין ביום המקווה לישועה יום שנולד בן דוד נאסר בחליצת מנעל להורות שע\"י משיח בן דוד תצא האדמה מקללה לברכה והמתברך בארץ יתברך באלקי אמן:", + "הוי מנעל לענין יוה\"כ. ובס' ארחות חיים שם בהגהות כתב דאף דיש להחמיר בשל שעם וקש אבל במנעלים הנקראים קאלאשין הנעשים מקאטשיק דכיון שמקפידים שלא ללבשן על הרגל בלא מנעלים לפי שמזיק לבריאת הרגל אם אינו לובש אותן ע\"ג מנעל עור א\"כ יש להקל שאין זה דרך נעילה ללבשן בלא מנעלים מפני שמזיקין להרגל. ועוד שהרי אינם מכוונים להרגל וגדולים יותר שהרי לובשין אותן ע\"ג מנעלים א\"כ הרי מבואר בא\"ז הלכות אבילות ס\"ס תמ\"ג וז\"ל ונהגו לנעול מנעלים רחבים כמו בוטש מפני איסטנוסות ובשעת התפלה חולץ ע\"ש:" + ], + [ + "טעם. שנוהגים ללבוש ביוה\"כ בגדים לבנים נקיים. דוגמת מלאכי השרת וכן נוהגים ללבוש קיט\"ל שהוא לבן ונקי וגם לפי שהוא לבוש של מתים ועי\"ז נכנע ונשבר לב אדם לעשות תשובה שלימה. לבוש סי' תר\"י סעי' ד':", + "קונטרס אחרון
ללבוש קיטל. ובספר מטה אפרים סי' תר\"י סעי' י\"א כתב וז\"ל נהגו בעת הנשואין שעושין הקיטל לחתן מיפים אותו ועושין בו עטרה של כסף על בית הצואר וכן היו נוהגים מלפנים לעשות הבית מעוטר בעטרה של כסף. כי אם אינו מצופה כלל אינו רק כמו כתונת ממעל למדיו. וזה מקרוב שעושין של זהב או מקצתה כסף ומקצתה זהב למען הראות תפארת גדולתם ולא ידעו שיש סמך מן התלמוד שלא ללובשו זהב לפי שהוא מזכיר עון העגל שהי' של זהב ואין קטיגור נעשה סניגור כדאמרינן בר\"ה. ולכן ראוי להחזיר עטרה ליושנה להיות נחפה בכסף. וכן הנשים אין לובשות בגדים המחופים בזהב עכ\"ל. ובהגהות מנהגים פקפק בדבר דהא כהן גדול לא נאסר בהם כ\"א בפנים ולא בחוץ:", + "יש שא\"א בי\"ט שחל בשבת רק מזמור לדוד הבו לד' בני אלים וכו'. וחרוז ראשון ואחרון מן לכה דודי מ\"מ כשחל יוה\"כ בשבת א\"א כלל רק מזמור שיר ליום השבת לבד וכן אחר התפלה א\"א במה מדליקין ולא מזמור לדוד ה' רועי כו' אף שנוהגין לומר בכל שבת מזמור זה אף בי\"ט שחל בשבת מ\"מ ביוה\"כ שחל בשבת א\"א אותו. מטה אפרים סי' תרי\"ט סעי' י\"ג. ועי' אשל אברהם שם:" + ], + [ + "עוד טעם. ע\"ד אם יהי' חטאיכם כשנים כשלג ילבינו. פ\"ח סי' תקפ\"א בשם מהרש\"ל:" + ], + [ + "טעם. ששוטחין עשבים ביום הכפורים על הרצפה בבית הכנסת ובבהמ\"ד. משום שביום הזה מרבים בהשתחואות בפשוט ידים ורגלים וע\"כ שוטחין עשבים להפסיק בינו ובין הקרקע ואפי' אם אין שם אבן משכית דיש לגזור אטו אבן משכית שאסור מן התורה דכתיב ואבן משכית לא תתנו בארצכם להשתחוות עליה. רמ\"א סי' קל\"א סעי' ח' ועי' ט\"ז שם ס\"ק י\"ד ועי' מגילה דף כ\"ב ע\"ב:" + ], + [ + "טעם. דיוה\"כ בעשירי בחודש. מפני דחטא אדה\"ר הי' בע\"ש יום א' בר\"ה וכשחטא קיבל עליו נזיפה דכתיב ואביה ירוק ירק בפניה הלא תכלם שבעת ימים. ולא נתייחד הדיבור עמו עד אחר שכלו ז' ימי נזיפה כמו גבי מרים. ובשבת לא קיבל נזיפה רק ביום א' וא\"כ כלו ז' ימי נזיפה בשבת וביום א' שהוא עשירי בחדש נתייחד הדיבור עמו ונתרצה לו. ולכן נקבע בו ביום. ולכך כל האוכל ושותה בתשיעי וכו' דתשיעי הי' בשבת. ראיתי באיזה ספר:" + ], + [ + "טעם. שנוהגין להתחיל כל נדרי מבע\"י*אחר כל נדרי קודם שיאמר ברכו יאמר החזן בקול רם ברכת שהחיינו בלא כוס. וגם הציבור יאמר כ\"א שהחיינו בלחש. ויש לו למהר לסיים הברכה קודם הש\"ץ כדי שכשיסיים הש\"ץ יענה אמן. עיין מחצית השקל סימן תרי\"ט סק\"ג. וכשחל יוה\"כ בשבת אין אומרים הבו כו'. אשל אברהם סימן תרי\"ט:
וע\"ש סי' תצ\"ד שאם א' מברך להוציא גם אחרים בברכתו אם הם ברכות שחיובם ודאי נכון שהשומע יאמר התיבות עם המברך. והברכות שחיובן הוא ספק כגון מי שנעור כל הלילה שיש ספק אם יברך המעביר שינה וכדומה ויוצא במה ששומע מאחר כמבואר בסימן ע\"א. יש לענות תיבות שאינן שמות הקדושים עכ\"ל. וע\"ל סעיף ל' בהשמטה בד\"ה והמנהג: משום דאין מתירין נדרים בשבת ויו\"ט. מ\"א סי' תרי\"ט ס\"ק ה'. וטעם. שנוהגין להעמיד ב' אנשים אצל הש\"ץ בשעה שאומר כל נדרי מפני שהולכי' בתחלה ואומרים ע\"ד המקום וע\"ד הקהל אנו מתירין להתפלל עם העבריינין ולזה בעינן ג' ומאחר שהולכים שם עומדי' שם עד אחר כל נדרי. דאי הטעם כדי שיהי' ג' מתירין א\"כ נדרי אותן ג' מי מתיר ואם הקהל אומרים בלחש וזה מהני להם א\"כ ישבו כולן במקומן ויהנה התרת הקהל. דרכי משה שם: " + ], + [ + "טעם. שאומרים קודם כל נדרי ע\"ד המקום ועל דעת הקהל אנו מתירין להתפלל עם העבריינים. ע\"פ הש\"ס דמנחות כל תענית שאין בו מפושעי ישראל אינו תענית שהרי חלבנה ריחה רע ואעפ\"כ הכניסה הכתוב בכלל בשמים החשובים. ופי' מלת העבריינים הוא אותם שעברו על דברים שנתחייבו נידוי או שמתא מחמת עבירות שבידם ומתירין להם כדי שיוכלו להתפלל עמהם ואפי' לא יבקשו שיתירו להם מתירין להם. משום דאמרינן כל תענית צבור כו'*ועי' פרישה שם דמה שאמרו ז\"ל כל תענית ציבור כו' בא לרמוז שאין לנו להקל ברשעים פושעי ישראל שלא יהיו בכלל תעניותנו ותפילתנו כי שם שמים מתעלה ומתקדש בשעה שהרשעים חוזרים בתשוב' ונמנים בכלל הצדיקים שאל\"כ הצדיקים נתפשים עליהם מפני הערבות שהרי כל ישראל ערבים זה לזה ומש\"ה אם אין פושעים ישראל בתוכו. ר\"ל שאין נותנין לב לעשות תשוב' להשי\"ת מפני הערבות אינו שומע חלילה בתפילתו של הצדיקים.
ומטעם זה. נצטוינו במצות לולב ליקח ערבה שאין לה טעם וריח רמז לפושעי ישראל. ועי' לעיל סעי' קי\"א: עי' מטה אפרים סי' תרי\"ט סעי' י' ואלף למטה שם. וע\"ל סעי' קי\"א:" + ], + [ + "טעם. שנהגו הקהל לומר כל נדרי בנחת עם השליח צבור. כדי להתיר לש\"צ כי אין יכול להתיר לעצמו. הגהות מנהגים:" + ], + [ + "טעם. שתקנו לומר כל נדרי ביום הכפורים ולא בר\"ה כמו שהוא במשנה. משום דיום הכפורים בטל העם ממלאכה אף מלתקן אוכל נפש ואיכא כינופיא טובא. וסמוך הוא לר\"ה. ופעמים שיום הכפורים נקרא ר\"ה כדכתיב בראש השנה בעשור לחדש השביעי ואמרינן אי זו היא שנה שראש השנה שלה בעשור הוי אומר זה יובל. ספר התניא סי' פ':", + "קונטרס אחרון
כל נדרי בקול רם. ובשם הרב הקדוש המפורסם מהר\"ש מבעלז זצוק\"ל שפי' החרוז מה שאומרים בליל כל נדרי דוד שואג בקול. ששואג על המסטינים שלא יעכבו על ידו. יתן קול דברו סלחתי.
ובספר בארת המים כתב בשם קדוש א' שאמר קודם כל נדרי בעמדו לפני ארון הקודש בבכי' יתירה והתלהבות גדולה הנה אנו אומרים ונסלח וגו' כי לכל העם בשגגה. מהפלא הוא הכי אפשר כי כל העם יהיו שוגגין ולא יהיו שום מזיד ביניהם. אך רבש\"ע אני מעיד בהם כי אין בהם שום איש שיאמר לשם יחוד קודם בואו לעבור עבירה. וא\"כ יתכן לומר עליהם כי כולם שוגגין המה." + ], + [ + "טעם. שאומרים כל נדרי בלשון ארמי. לפי שנתקן בבבל שהי' עיקר לשונם לשון ארמי לכך תקנוהו בלשון ארמי כדי שיבינוהו הכל. לבוש סי' תרי\"ט סעי' א':" + ], + [ + "טעם. שהש\"ץ אומר כל נדרי בקול רם. כדי להזכיר להציבור שיאמרו גם הם ויתנו לב על נדריהם שידרו כל השנה ואולי יש אחד בבהכ\"נ שלא נתן לב בפעם א' ישמע בשניה ולכך נוהגין להגביה קולו בפעם ב' יותר מבראשון ובג' יותר מבב' כדי שישמעו כולם ויתנו הם לעצמם שאין תנאי מועיל לאדם אלא מה שיתנה הוא מעצמו ולא אחר מתנה בעדו. לבוש שם:" + ], + [ + "טעם. שאומר ג' פעמים. משום דלשון חכמים כך הוא. מגל זו. מגל זו. מגל זו. קופה זו. קופה זו. קופה זו. במנחות. וכן חלוץ הנעל. וכן מותר לך. מותר לך. מותר לך. מטה משה סי' תתס\"ד:" + ], + [ + "טעם. שאומרים בליל יוה\"כ ומחרתו ברוך שם כבוד מלכותו לעולם ועד בקול רם. משום שבכל השנה אומרים אותה בלחש מפני משה גנבה ממלאכים אבל ביום הכיפורים גם ישראל דומין למלאכים. טור סי' תרי\"ט: " + ], + [ + "טעם. שיש נוהגין בר\"ה ויו\"כ להשמיע קולם בתפלתם יותר משאר ימות השנה. עי' ספר מנחם ציון להרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מרימנאב זצוק\"ל פ' נצבים דכתב וז\"ל טובה צפרנן של ראשונים הטור והב\"י אשר מימיהן אנו שותין ומפיהן אנו חיין שהי' בעלי רוח הקודש*בספר ברכת אברהם כתב בשם הסידור מהגאון יעב\"ץ שהש\"ע נתחבר ברוה\"ק וסימנא מלתא בהם והלכות שופר הוא סי' תקפ\"ו גימ' שופר:
ובספר שארית ישראל כתב בשם הבעש\"ט שכל החיבורים שהי' עד המהרש\"א ועד בכלל הי' ברוה\"ק [הערת המדפיס: בספר מעגל טוב להגאון הקדוש חיד\"א זללה\"ה כתב וז\"ל סיפר לי הרב הירש מבאלחוב בשם הגאונים קשט דברי אמת כי הרב הגאון מו\"ה העשיל הי' לומד בהלכה וראה דברי מהרש\"א וכעס וזרק הספר לארץ והי' מצטער איך אומרים על מהרש\"א גדולות ואיך טעה. ונזדמן שם שבא בחור א' ונכנס עמו בדברים עד שהרב א\"ל דברי מהרש\"א וענה אותו הבחור וא\"ל אפשר שכוונת מהרש\"א כך הוא ונבהל הרב שראה שכיון מהרש\"א לאמת. ונשבע שלא לחבר ספר מאחר שאפילו הוא לא כיון בדברי מהרש\"א וזלזל בו וכך יעשו לחיבורו:
ובשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זי\"ע דמה שאומרים על ספר מהרש\"א שהוא ר\"ת מו\"ה שמואל איידליש הוא טעות. כי הוא ר\"ת מו\"ה שמואל אליעזר כ\"כ בהקדמה. וסיפר בשם גדול א' שהי' בעיר ששם קבורת אמו של המהרש\"א ונכתב על המצבה שם גיטל. ובספר כלילת יופי כתב דחמותו אשר החזיקה אותו ואת כל בני הישיבה מכספה בק\"ק פוזנון הי' שמה איידיל:] גם החבורים שאחר המהרש\"א יש מהם שהם ברוה\"ק ויש שלא ברוה\"ק. מ\"מ כיון שנתקבל החיבור אצל בני ישראל הגם שאינו מקובל אצל הכלל כ\"א בפרט הנקרא בשם צבור ממשיכין כח רוה\"ק בזה החיבור רק שלא יהי' ח\"ו נגד רק רצון הבורא יתברך:
עוד כתב בשם הבעש\"ט שהט\"ז והש\"ך הם פוסקים האחרונים וע\"כ לראות שלא לעבור על דעתם כ\"א להחמיר אבל לא להקל נגדם כ\"א בצירוף איזה טעם באופן שגם הם היו מסכימים להקל כגון בהפסד מרובה וכדומה. אבל מ\"מ גם החיבורים שאחר הט\"ז והש\"ך ח\"ו להרהר עליהם מאחר שנתקבלו ויש הסכם עליהם נמשך בהם כח רוה\"ק. כ\"ז שמע מהרב הצדיק הקדוש מוהר\"ר מרדכי מטשארנאביל זצוק\"ל:
עוד כתב כי הבעש\"ט נבג\"מ שיבח את המהרש\"א ז\"ל למאד בגודל צדקתו עד שאמר שאם היו העולם יודעים מזה היו לוחכים העפר שעל גבי קברו: ואוהבי ישראל מאד וחששו על מנהג בני הכפרים המתאספים בימים נוראים להתפלל בצבור ולא הורגלו בכך כל ימות השנה לכך הם מגביהים קולם בתפלתם ובאמת יש איסור גדול להמגביה קולו בתפלתו ובפרט בספרי המקובלים ובזוה\"ק מחמירים ומזהירים מאד ע\"ז*וגלל כן נאמר בחנה מדברת על לבה ואחז\"ל מכאן שאסור להגביה קולו בתפלתו. וזה הי' בר\"ה שבר\"ה נפקדו שרה רחל וחנה. ובאמת צריך להבין וכי עלי הכהן לא ידע שאסור להגביה קולו בתפלתו ולמה חשבה לשכורה. אלא שהיתה מתפללה מעומקא דלבא וע\"כ דאגו על הדבר שלא יהיה חלילה קטרוג על ישראל. לכך כתבו מותר להגביה קולו בתפלתו מעט בימים הללו. אבל אמת נכון הדבר שההיתר הזה הוא רק לפנים ולא טוב הדבר ואדרבא איסור גמור יש. וע\"כ טובה היא השתיקה. וע\"ל סעי' ע\"ו וסעי' ע\"ז וסעי' ע\"ח: " + ], + [ + "עוד טעם כדי שילמדו זה מזה ולא חיישינן שיטעו זה את זה הואיל ומצוי בידם מחזורים ותפלות. מרדכי במס' יומא:" + ], + [ + "טעם. שאין אומרים או\"א רצה במנוחתינו כשחל בשבת. דכיון שהוא יום עינוי אין לנו רצון כ\"כ במנוחתינו.*ובספר בגדי ישע סי' תקפ\"ב כ' לומר או\"א רצה במנוחתינו ביוה\"כ שחל בשבת. כי זה עיקר המנוחה שאנו מקיימין רצון הבורא ויחשב יותר מנוחה משבת לבד שאוכלין ושותין כו' ועוד נקרא מנוחה יותר שאנו בטוחים שיכפר לנו עונותינו ואין לך מנוחה יותר מזה והלואי שיתרצה בנו לעשות לנו טובה כזו בכל חודש מכ\"ש עכשיו שזכינו ליום הקדוש הזה וכתב ראי' לדבריו ע\"ש. ועי' לבוש סימן תרי\"ט שסותר דברי עצמו שבסעי' ב' כתב כשחל בשבת אין לומר רצה במנוחתינו ובסעיף ג' כתב אם חל בשבת אומרים ותתן לנו וכו' ואת יוה\"כ הזה או\"א רצה במנוחתינו קדשנו במצותיך וכו' ע\"ש. ועי' בגדי ישע סימן תרי\"ט שכתב לומר בר\"ה ויוה\"כ באהבה ואם חל בשבת יאמר ב\"פ באהבה את יום השבת הזה כו' באהבה מקרא קודש כמו בכל המועדים וכתב וכן הוא באבודרהם ע\"ש. וע\"ל סעי' תשע\"ט: לבוש סי' תרי\"ט:", + "קונטרס אחרון
רצה במנוחתינו. בספר אשל אברהם סי' תרכ\"ב כ' לפי מה שנוהגים בשבת קודש לומר בערבית וינוחו בה. ובשחרית בו ובמנחה בם. נראה שכן ראוי לומר גם ביו\"כ שבשבת קודש ואין ראי' ממה שנדפס סתם בו כיון שהדפיסו בשוה לערבית ולשחרית ומנחה.
ובספר שאגת אריה להרב הה\"ג מו\"ה אברהם אריה אבד\"ק מוינעשט נ\"י בהשמטות כ' בשם הרב הצ' הקדוש מוהר\"ר ישראל מרוזין זצוק\"ל כוונת סיום הברכה בתפלת של יוה\"כ בא\"י מלך מוחל וסולח לעונותינו כו' עפ\"י משל לאב שיש לו בן יחיד החביב לו מאד ויש לו תענוג גדול כשמשתעשע עמו וע\"כ כשיש בידו תפוח נאה נותנו לבנו וכשהוא רוצה לקבלו האב משיב ידו ואינו נותן לו. ואח\"כ שוב האב מושיט ידו ליתן לו וחוזר ומשיב ידו וככה עושה כמה פעמים כדי להשתעשע עמו ולהתענג מזה. והנה אין תענוג מזה רק להאב אבל הבן יש לו צער כי הוא משתוקק ליטול התפוח ולאכלו. וכשהבן הוא חכם עד מהרה יעשה ברכה על התפוח ואז יהא האב מוכרח ליתן לו התפוח למען לא יהי' ברכה לבטלה. כמו כן אנחנו מברכים ביוה\"כ ברכה שנכלל בה כל עניני סליחה ומחילה כדי שהשי\"ת יהי' מוכרח לעשות כן משום חשש ברכה לבטלה." + ], + [ + "טעם. שאין צריך נטילה ביה\"כ רק רחיצה מעט עד סוף קשרי אצבעותיו. לפי שאין שליטה לרוח הטומאה ביה\"כ. מקדש מלך פ' תרומה:", + "קונטרס אחרון
עד סוף קשרי אצבעותיו. ועיין דגול מרבבה סימן תרי\"ג דכתב וז\"ל כיון שביוה\"כ שחרית אינו נוטל אלא עד סוף קשרי אצבעותיו והכהן צריך ליטול עד הזרוע הי' צריך לברך ענ\"י לכן נלע\"ד שהכהן יטול גם שחרית עד הזרוע. וע\"ש סימן קכ\"ח וקיצור ש\"ע סי' ק' סעי' ד':", + "שאין שליטה לרוח הטומאה ביוה\"כ. ובדין אם מותר לטבול מטומאתו ביוה\"כ עי' מטה אפרים סי' תרי\"ג ס\"ק י\"ח שכתב דאפי' מי שרגיל לטבול לקריו או לשפוך עליו ט\"ק מ\"מ אסור לעשות כן ביוה\"כ. ועי' זכור לאברהם ערך יוה\"כ שכתב בשם גדול אחד להתיר לטבול במי שרגיל כל ימיו לטבול מטומאתו. ובס' ארחות חיים שם אות ט' כתב בשם ס' אור עינים ח\"ב בהקדמה כלל כ\"ד דאס אירע ח\"ו מקרא לילה בליל יוה\"כ ר\"ל לא יאמר שום דבר שבקדושה עד שיטבול תיכף דייקא באור הבוקר. ובאם לא יטבול הוא וב\"ב עומדים בסכנה גדולה. וכתב שכמה וכמה באו לפניו וצוה להם לטבול תיכף וללבוש חלק לבן ואחר הטבילה בירך אותם ולכולם הי' ת\"ל שנה טובה ומתוקה וחיים ארוכים עם ב\"ב:
ובסי' תרט\"ו אות ב' כתב וז\"ל בספר דברי יצחק אות י\"ד כתב שבשנת תרי\"ב נתן תיקון הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל לאנשים שקרה להם בליל יוה\"כ קרי רח\"ל שיאמרו בכל יום משנה זאת חוץ משבתות וי\"ט ב' מזמורים שבתהלים ק\"ג ק\"ד. היינו לדוד ברכי נפשי. וברכי נפשי. ובעהשי\"ת עלתה להם שנה טובה. ובאות ט\"ז כתב ששמע שהרב הצדיק הקדוש מוהר\"ר אברהם דוד מבוטשאטש זצוק\"ל צוה לא' שיתן בכל יום משנה זו צ\"ל א' לצדקה פשוטה ועוד צ\"ל א' בכל יום לצדקת א\"י ע\"כ. ובהגהות שם סי' תרי\"ג כתב בשם פסיקתא דר\"כ פסקא דיוכ\"פ דגם מי שטובל ביוה\"כ צריך שיטבול בצנעה שלא יראוהו בני אדם ועי' בס' האשכול הל' ק\"ש סימן ב':
ובשו\"ת מוהר\"י מברונא סי' מ\"ט כתב העיד לפני בחור א' שמהר\"י ווייל יצ\"ו אמר לו שיטבול ביום כפור לקרי להתפלל בטהרה כו' דאי לא טבל לבו נוקפו ולא מצי מתפלל:" + ], + [ + "טעם. דביה\"כ אומרים ממקומו הוא יפן ברחמים בכל התפלות. משום דהקב\"ה דן כל היום כולו. מ\"א סי' תקפ\"ב ס\"ק ח'. גם אומרים בו משרתיו שואלים זה לזה איה מקום כבודו כי אף המלאכים לא ידעו מקומו מתוך שכבודו עולה ונגבה ואין שייך לומר ממקומך.*טוב לקצר בפיוטים בשחרית יוה\"כ כדי למהר בענין שיתפללו מוסף קודם ז' שעות על היום ואם התפללו שחרית ורואים שהוא סוף שש שעות לא יאמרו א\"מ כדי להתפלל מוסף קודם שבע. והרא\"ש ז\"ל כשהי' רואה שהיו מתאחרין הי' מתפלל מוסף יחיד כדי להתפלל בזמנה. עי' טור סי' תר\"כ:
ועולין לדוכן בשחרית ובמוסף ונעילה. אבל במנחה אין עולין לדוכן. משום מנחה דשאר ימות השנה דשכיח שכרות בעת ההוא. הגהות מנהגים: מטה משה סי' תתע\"ב:", + "קונטרס אחרון
לקצר בפיוטים. בס\"ח סי' רנ\"ו מתרעם על מה שאומרים הקרובץ ובמשך הפסוקים ממהרים. כי הפסוקים והשבחות ברוח הקודש נאמרו והסליחות תיקנו חכמים ונביאים. וגם הפסוקים הם יסוד הקרובץ שמהם נתייסדו וכשם שמנגנים את הקרוב\"ץ במשך כן יעשו להפסוקים שלא יהיו הפיוטים עיקר:" + ], + [ + "טעם. שקורין ביה\"כ ששה. כנגד היום שמכפר על מעשי העוה\"ז שנמשל לששת ימי החול.*ואם חל בשבת קורין שבעה ואין מוסיפים עולים יותר משבע' אפילו חל בשבת. לפי שסיום קריאת העולים מכוונים לסיים בענין כפרה לכן אין לשנותם ואף במקום שמחמת רוב העולים יש רווח מהעולים לצדק' לא נהגו להוסיף. ומסיימין קריאת הששי או השביעי בפסוק והיתה כו' ויעש כאשר צוה ד' את משה. מטה אפרים סי' תרי\"ט סעיף נ' ועי' מ\"א סימן רפ\"ב סעיף ב'. ולבוש סימן תרכ\"א סעיף א' כתב דאם יש מנהג שאר שבתות לקרות יותר משבע' גם ביוה\"כ שחל בשבת לא יפחתו דא\"כ מורידין הם אותו מקדושתו ע\"ש:
ובשעת הוצאת ס\"ת אומר הצבור ויהי בנסוע כו' ואחר שהוציאו הס\"ת אומר הש\"ץ בריך שמי' ואח\"כ אומר ה' ה' ג\"פ ואח\"כ יה\"ר הכתוב בסידורים לאומרו בר\"ה ויוה\"כ הועתק במחזור מהאריז\"ל ואין לומר הנוסחאות הארוכים הכתוב בקצת מחזורים ואחר גמר היה\"ר אומר ואני תפלתי כו' ואף אם חל בשבת אומר היה\"ר אף במקום שא\"א בר\"ה שחל בשבת (בסי' תקפ\"ד סעיף ט\"ז כתב דאם חל ר\"ה בשבת יש מקומות שאין אומרים בשעת הוצאת ס\"ת י\"ג מדות. ורבים נהגו לאומרם אף כשחל בשבת) מ\"מ ביוה\"כ שחל בשבת אומרים אותו. מטה אפרים סי' תרי\"ט סעי' מ\"ח: ", + "וטעם. שקורין בפ' אחרי מות להורות שאין ראוי לזלזל במצות הנראית אליו קלות שהרי אלו נענשו במצוה שאין בה כרת ולא מיתת ב\"ד. כל בו): ", + "קונטרס אחרון
ביוה\"כ ששה. בספר אשל אברהם סי' ס\"ט כתב וז\"ל הנוהגין לקרות בס\"ת הק' כמה פעמים בימים נוראים כדי שיהיו הרבה עולים לס\"ת הק' נראה אם יש עכ\"פ אחד שלא שמע עדיין קריאת ספר תורה הק' אם קורין בשבילו אין בזה חשש ברכה לבטלה וכדקיימא לן לגבי פורס שמע וברכו שבשביל א' שלא שמע עדיין פורסים ולא שייך חשש ברכה לבטלה וכן נהגו. וכן נראה גם בזה. אך כשקורים ואין גם א' שלא שמע עדיין רק שעושים כן כדי להעלות לס\"ת הק' יש לבטל מנהגם כי הוא חשש ברכה לבטלה לגמרי וגם בזה צ\"ע ונראה נוטה שצריך להיות י' שלא שמעו. או עכ\"פ רוב מנין שלא שמעו. וצ\"ע אם מהני בזה מנהג להוציא מחשש ברכה לבטלה ע\"ש:
רק בשמחת תוה\"ק כיון שכבר נהגו שאיש לא נעדר מלעלות אז לתוה\"ק וכל אחד ואחד מקטן ועד גדול עולים לתוה\"ק ע\"כ אין בזה חשש טעות כלל ומותר לכ\"ע להוסיף. שם סי' תרס\"ה:
ובסי' קל\"ה כתב כיון דכשאין גם א' שלא שמע לכולי עלמא אין לומר ברכו שנית מצד זה נסוגותי אחור ממה שהייתי נוהג איזה פעמים לומר ברכו בליל שבת ק' אחר התפלה קודם עלינו. ואין ראיה מהגדולים הנוהגים כן כי אצלם שכיחי אורחים טובא המתאחרים לבוא לוועד התפלה ויש לפעמים כמה שלא שמעו ברכו. משא\"כ כשידוע שאין גם אחד שלא שמע כגון בקיבוץ קטן מנין מצומצם בידוע שלא בא מי שלא שמע. נכון שלא להנהיג לומר ברכו שנית. אך הנוהגים לומר במקום שמצוי לפעמים מי שלא שמע גם שאין ידוע אם יש מי שלא שמע אומרים בלא פלוג מספיקא. יש עליהם ג\"כ צד זכות. כי כל מדת חז\"ל הוא בלא פלוג ואין נכון ליתן הדברים לשיעורים להתוודע אם יש איש שלא שמע כו' ע\"ש:
וכדי להשלים מאה ברכות שבכל יום שביוה\"כ יש לכוין ולשמוע אמירת הש\"ץ הברכות וחזרת התפלה וברכות של קריאת התורה ב\"פ וברכות ההפטרה ב\"פ ואז לא נחסר רק ג' ברכות, יש לו למלאותם ע\"י שיריח בבשמים ג' פעמים ויברך ברכת הריח. אך צריך להפסיק בנתיים זמן גדול שיהי' היסח הדעת בנתיים. ואם מריח בלילה וישן אח\"כ שפיר הוי היסח הדעת. ואין ליקח פרי הראוי לאכילה לברכת הריח דגזרינן דילמא אתי למיכל מיניה. מטה אפרים סי' תרכ\"ב סעי' ג' ואלף למטה שם:
ובסדה\"י כתב וז\"ל טוב ליקח עמו מעט בשמים או הדס ומשעה לשעה יריח בה ויברך ולא מצאתי תקון אחר קרוב מזה אחר שאינו יוצא מבהכ\"נ. ואין אנו חוששין אם הוא נוהג בכך להריח בעצי בשמים כל שעה דכיון שעושה הדבר לש\"ש אין לחוש. ועוד דתענוג נשמה הוא זה ולא תענוג דגוף כמ\"ש רז\"ל בפ' כל הנשמה תהלל יה איזו דבר הוא שהנשמה נהנה ממנו ולא הגוף זהו הריח וא\"כ אין חשש לתענוג הנפש. ועי' פמ\"ג א\"א סי' תרי\"ב סק\"ד דאותן השורים שנופ\"ף טובא\"ק עם מי טרופין ולחים הם אסור להריח בחוטם. ועי' מ\"ז סי' תרכ\"ב סק\"ג:
כתב בס' דרוש ר' חיים כהן סי' י' כגון דא צריך להודיע לרבים שיוה\"כ כשבת לענין הוצאה ועירוב ולפי שבש\"ע לא נזכר הדין בהדיא כ\"א בטור איתא להדיא. וכל איסור הוצאת שבת נוהגים ג\"כ ביוה\"כ*ועי' במטה אפרים סי' תרי\"א סעי' ג' שכתב דבפת אינו יכול לערב ביוה\"כ עירובי תחומין רק יערב ברגליו. דהיינו שילך לסוף התחום או לתוכו שיהי' שם בהש\"מ של יוה\"כ ולהחשיך שם ויכוין לקנות שביתה שם ומותר לחזור לביתו אח\"כ. ושוב יכול לילך אלפים אמה ממקום שהחשיך שם ביהש\"מ. ובפרט שאסור לצוות לעכו\"ם לחזור ולהדליק נר יו\"כ שכבה וחלילה לעשות כזאת כי חס על הנר ואינו חס על נשמתו שנקרא נר אלקים:" + ], + [ + "עוד טעם. כדי שיתנו אל לבם השומעי' כמה צריך אדם להזהר מן החטא שהרי אהרן שהי' אוהב את הבריות ומקרבן לתורה לא עמדה לו זכותו ונתערבה לו שמחתו במיתת שני בניו הגדולים על שחטאו לפני ה' ומתוך זה שם שמים יתקדש ע\"ד בקרובי אקדש ועל פני כל העם אכבד. מטה משה סי' תתע\"ד:" + ], + [ + "טעם. שאנו אומרים אנא בשם או אנא השם ולא בכינוי בא\"ד. מפני שהכהן לא הי' קורא אותו במקדש כמו שאנו קורין אותו בא\"ד בשאר השמות אלא הי' קורא אותו במקדש בד' אותיותיו ככתיבתו. מה שאין אנו רשאין לקוראו כן כי הוא הנקרא שם המפורש שהוא המקור לכל השמות וכל השמות נאצלים ממנו ועליו אמרו ההוגה את השם באותיותיו בגבולים נעקר מן העולם חוץ מכ\"ג בי\"כ ואם היינו אומרים אנא י\"י בא\"ד הי' משמע שכן הי' לשון כ\"ג בי\"כ בב\"ה בוידויין ולזה אנו אומרים אנא בשם או אנא השם. לבוש סי' תרכ\"א סעיף ו':", + "קונטרס אחרון
אנא בשם*בספר מאור ושמש (תצא) פי' בשם הרב הצדיק הקדוש מוהר\"ר אלימלך וכבר אמר אנא השם. פי' שצריך זמן רב וימים כבירים להעתיר בכל לב ולאמר אנא השם עד שישמע קולו ותתקבל תפלתו לרצון. כשאומרים חטאו עוו פשעו בני ישראל אנו מדמין נפשינו כאלו אנחנו אותם בית ישראל שהיו אז ומתחרטין על עונותיהם וגם אנו מתחרטין על עונותינו. ויפה עושים המכים על לבם כדרך שעושין באשמנו. מטה אפרים סי' תרכ\"א סעי' ט\"ז:
ובש\"ע האריז\"ל כ' על מה שאנו אומרים כשהיו שומעין את השם המפורש יוצא מפי כ\"ג. וז\"ל דע כשהיה הכהן גדול מזכיר את השם מפורש הי' יוצא השם מאליו מפיהו. ולזה לא אמרו כשהי' מזכיר אלא יוצא. מאליו היה יוצא. וזהו סוד הפסוק שאמר בכל מקום אשר אזכיר את שמי ולא אמר אשר תזכור את שמי ר\"ל אני אזכיר:
ובענין מה שיש נוהגים שלא ליפול כורעים בשב\"ק יש סמך לזה כי לדעת רב שרירא גאון ע\"ה יש חשש אבן משכית גם בעומק הרבה מדאורייתא וכמ\"ש המ\"א ע\"ה ס\"ס קל\"א וצריך להציע ולפעמים שיהי' נגרר משם מה שהציעו מעש\"ק וכשיציעו בשבת\"ק יש חשש אשוויי גומות משא\"כ כשמציעין בשופי על פני כל הבית הכנסת הק' בעיו\"כ אין חשש כ\"כ. אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' תרכ\"א:
עוד כתב משום דנראה כנפילת אפים ובכל יו\"כ אין חוששין לזה וכמו שאין אומרים אבינו מלכנו ביו\"כ שחל בשבת\"ק כן הוא בזה שמנעו מליפול בשבת\"ק שלא יהי' נראה כנפילת אפים. אך המנהג הוא שבכל מקום נופל הש\"צ על פניו גם בשבת\"ק. לפי שידוע לכל שהש\"צ אינו אומר יותר מכפי מה שמיוסד במחזורים ובפרט שהוא בתוך התפלה ואסור לו להפסיק ולומר איזה בקשה מלבו בלי תקנת חז\"ל והרי עי\"ז יש ידיעה לכל שאין בזה גדר נפילת אפים. משא\"כ בנפילת רבים על פניהם יש מראית עין שסוברים רבים על רבים מהקהל שהם מוסיפין תחנונים ובקשות הנוגעים נגד חבריהם בפרטי התנגדות שבין זה לזה. וכיון שזה אסור ושבת\"ק גם שהוא יו\"כ לזה הנהיגו בהרבה קהילות ק' שלא ליפול על פניהם בשבת\"ק וכן נוהגים פה ע\"ש:", + "חוץ מכ\"ג בי\"כ. ובשם הרב הצדיק הקדוש מוהר\"ר אברהם יהושע העשיל מאפטא זצוק\"ל שכמה פעמים אמר ביוה\"כ בעת העבודה. וכך הייתי אומר. כי זכר עוד אז עת אשר שימש בכהונה גדולה בביהמ\"ק והענין מפורסם:" + ], + [ + "טעם. שאין אנו אומרים אין כאלהינו בי\"כ.*בתפלה אין כאלהינו וכו' מי כאלהינו וכו'. הנה לכאור' ההקדמ' אין כאלהינו היא תשוב' על השאל' מי כאלהינו. וא\"כ הי' לומר מקודם השאל' מי כאלהינו ואח\"כ התשוב' אין כאלהינו. אך התירוץ הוא כי על הבורא יתעלה אין לשאול שום שאלה ושום קושיא רק אם יאמר מקודם התירוץ. בשם הגאון בעמח\"ס ברוך טעם זללה\"ה: לפי שעיקרו לא נתקן אלא להשלים הברכות שמדלגין בשבתות וי\"ט מן הי\"ח ברכו' וביו\"כ בלאו הכי משלימין הברכו' בד' תפלות ובהרבה פיוטין כמו אהללך כו'. גם פטום הקטורת אין צריך לאומרו לפי שהיא כלול כולו בעבודה ובשאר סליחות ופיוטי'. שם. ויותר טוב לאומרו ביחידות שהרי סימני הקטורת לא הוזכרו בעבודה. ט\"ז סי' תרכ\"ב סק\"ג ועי' מ\"א שם סק\"א:" + ], + [ + "טעם. שאין אומרים ואני תפלתי. לפי שמתענין. טור סי' תרכ\"ב. ועיין לעיל סעי' שפ\"א:", + "קונטרס אחרון
ואני תפלתי. במנחה מוציאין ס\"ת אחת וקורין שלשה בסדר אחרי מות בפ' עריות וא\"א י\"ג מדות ולא שמע ישראל וא\"א על הכל והישראל הוא המפטיר בנביא יונה ומברך אחריו ומסיים מגן דוד. (לפי שאין עבודה במנחה. מנהגים) מטה אפרים סי' תרכ\"א סעי' י\"ט. ועי' ליקוטים סעי' קפ\"ד:" + ], + [ + "טעם שקורין שלשה במנחה בפרשת עריות. דכשם שהקב\"ה הזהיר שלא לגלות ערוה כך לא יגלה ערות עונותינו. תוס' מגילה דף ל\"א ע\"א בד\"ה במנחה. ועוד לפי דנפשו של אדם חשקה בעריות טפי מכל עבירות ע\"כ מזהירין ע\"ז ביוה\"כ שהוא יום קדוש ונורא. רש\"י שם ועי' ט\"ז סי' תרכ\"ב ס\"ק ד':" + ], + [ + "טעם. שאין אומרים צדקתך אפי' אם חל בשבת. דכתיב בו משפטיך תהום רבה ואנו מבקשי' רחמי' ביוה\"כ. לבוש שם סעי' ד' ועי' מהרי\"ל דמזה הטעם אין אומרים בשבת תשובה צ\"צ. ורמ\"א סי' תר\"ב כתב דבשבת תשובה המנהג לומר צ\"צ:" + ], + [ + "טעם. שנקרא התפלה הזאת בשם נעילה. כי אז צדיקי הדור נועלים וסוגרים א\"ע עם הקב\"ה לבדו בהיכל מיוחד סגור ומסוגר ולא יתנו להכנס שמה ח\"ו שום משטין ומקטרג. בשם הרב הצדיק הקדוש מוהר\"ר צבי הכהן מרימנאב זצוק\"ל:" + ], + [ + "טעם שאין היחיד מזכיר בתפלת נעילה (באתה הבדלת) של שבת. כיון שכבר סיים ברכת שבת ולא מצינו הזכרה אחר חתימת הברכה. ודוקא יחיד אבל הש\"ץ שמחזיר התפלה ואומר גם הוידוי תוך התפלה יש לו להזכיר של שבת בוידוי שהרי יחתום אח\"כ מקדש השבת וישראל ויום הכפורים. לבוש סי' תרכ\"ג סעי' ג':" + ], + [ + "טעם. שאומרי' ז' פעמים ה' הוא האלהים*בספר דבש לפי מערכת ו' אות י\"ב כתב וז\"ל נהירנא שראיתי להרב הגדול מהר\"י חאגי\"ז ז\"ל בספר קרבן מנחה שכתב כי אלהים הוא מדת הדין וכי כתיב האלהים הוא רחמים ואז אמרתי אני בעניי סמך לדבריו כי האלהים גימטריא הוי\"ה אדנ\"י יחוד קב\"ה ומש\"ה הוא רחמים ויתישבו בזה כמה פסוקים כגון האלהים אשר התהלכו אבותי לפניו. האלהים הרועה אותי וכיוצא הרבה. ובש\"ע האריז\"ל כתב שצריך לאומרם ז\"פ כפולים שהם י\"ד ולא כאותם שאומרים רק ז\"פ לבד: ללוות השכינה שמתעלה לעלות למעלה משבעה רקיעים. באר היטב סי' תרכ\"ג סק\"ה.", + "עוד טעם. כדי לבטל תתק\"ג מיני חולאים ע\"י מספר ז\"פ ה' הוא האלהים. מגיד תעלומה:", + "קונטרס אחרון
וכיוצא הרבה. ובספר ייטב לב (וארא) כתב על מה שאמר המדרש על פסוק וידבר אלהים וגו' לכן אמור לבני ישראל אני הוי'. א\"ל הקב\"ה למשה אתה מקפיד על דברי הי' לך לידע טוב אחרית דבר מראשיתו. וז\"ל וידבר אלקים וגו' מדה\"ד ויאמר אליו אני הוי' רחמים כי נמתקים לאותיות הקודמים שם אכדט\"מ המורה על רחמים. ושמעתי ממחו' הקדוש מו\"ה אליעזר זצ\"ל מדזיקוב שזה השם אכדט\"מ ר\"ת כי טוב אחרית דבר מראשיתו. פי' כי נמתקים אחרית האותיות מראשיתו היינו אותיות הקודמין. וז\"ש המדרש עה\"פ וידבר אלקים אל משה ויאמר אליו אני הוי' נמתק לרחמים הי' לך לידע כי נמתק באותיות הקודמין אכדט\"מ שר\"ת הוא \"כי \"טוב \"אחרית \"דבר \"מראשיתו ע\"ש.
ולפ\"ז נראה דבזה שאנו אומרים ה' הוא האלהים. נמתקים אותיות אלקים באותיות הקודמין אכדט\"מ המורה על רחמים שר\"ת הוא \"כי \"טוב \"אחרית \"דבר \"מראשיתו." + ], + [ + "טעם. שאומרים ה' הוא האלהים בקול רם. לפי שצריך להתפלל יה\"ר שיהא השם שלם והכסא שלם דהיינו הו\"א ה\"ו חסר מהשם שנאמר כי יד על כס י\"ה א' חסר מן כסא ויהי' כסא שלם והשם שלם. מטה משה אות תתי\"ו:", + "קונטרס אחרון
בקול רם. וטעם שאומרים שלשה פעמים ברוך שם כבוד מלכותו לעולם ועד. ע\"ש ה' מלך ה' מלך ה' ימלוך היה הוה ויהיה. לבוש סי' תרכ\"ג סעי' ה': ", + "והשם שלם. בספר עונג חיים לשבת פי' בשם הרב הצדיק הקדוש מוהר\"ר אברהם יעקב מסאדאגארא זצוק\"ל הו\"א קיים ושמו קיים וכסאו נכון. ר\"ל אם יתקיימו אותיות הו\"א היינו ו\"ה מהשם. וגם א' מהכסא אז יהיה שמו נכון וכסאו נכון:*בספר נפלאות חדשות כתב בשם הרב הצדיק הקדוש מוהר\"ר ברוך ממעזביז זצוק\"ל שאמר לאדם א' שהי' טרוד מאד בפרנסה. היחברך כסא הוות. אם עושה בך חבורה וצער מה שכסא נשבר. הוות לשון שבר שאין כסא שלם. ורק היצר נתעמל עלי חוק. לשון ויאכלו חוקם וזהו הפרנסה. ואח\"כ התחיל בתפלה ואמר רבש\"ע היחברך כסא הוות. היוכל להתתבר כסא הוות שלך בעת שהיצר עמל עלי חוק זה פרנסה: " + ], + [ + "טעם. שתוקעין לאחר נעילה. שהוא סימן לסילוק שכינה למעלה שנאמר עלה אלהים בתרועה. ט\"ז סי' תרכ\"ג ס\"ק ב':" + ], + [ + "טעם. שתוקעין במוצאי יוה\"כ. להודיע שהוא לילה ויאכילו את בניהם שהתענו. וגם להכין סעודת מוצאי יוה\"כ שהוא כעין יו\"ט. תוס' שבת דף קי\"ד ע\"ב בד\"ה ואמאי. ועי' פ\"מ סי' תרכ\"ג סק\"ב בשם מט\"מ דלכן אומרים בליל מוצאי יוה\"כ כמו בשבת ויו\"ט יום טוב איש לחבירו*ובספר יוסף אומץ אות תתר\"ט כתב וז\"ל א\"מ החסיד ז\"ל כשהי' רוצה לצאת מבהכ\"כ במוצאי יו\"כ אמר לשכניו וכן לכל הפוגעים בו בדרך יציאתו יום. טוב. טוב. וכן אמר בבואו לביתו. וסמך לזה מיו\"ט שהי' עושה כ\"ג ולכן מרבים בסעוד' ליל זה שכן כתב בש\"ע: ע\"ש:" + ], + [ + "עוד טעם. שתוקעין לאחר נעילה. זכר לתקיעה שתוקעין ביה\"כ של יובל. כל בו: " + ], + [ + "עוד טעם. כדי לערבב השטן שחוזר לשלוט במוצאי יוה\"כ. כי ביה\"כ אין בו כח לשלוט בישראל לפי שהם כמלאכי השרת לכל דבריהם שם. ומה שתוקעין קודם ברכו וקודם הבדלה. משום דתקיעת שופר חכמה ואינה מלאכה ולא אסרהו בשבת אלא גזירה שמא יוציאנו ד' אמות ברשות הרבים כו' לילך אצל בקי ללמוד ומשום חדא תקיעה לא חיישינן. רוקח סי' רי\"ח ועי' לבוש סי' תרכ\"ג סעיף ה':" + ], + [ + "עוד טעם. לפי שהשופר הוא סניגורו של ישראל בר\"ה. והקב\"ה עומד מכסא דין לכסא רחמים ומצדיק אותם בדין היך מה דאת א' עלה אלהים בתרועה ה' בקול שופר. ועתה שהן יוצאין מבית דין זכאין וגזר דינן נחתם לזכות הסניגור שלהן יוצא עמהן ומשמיע קולו בשמחה. וכן דרך העולם כשבעלי הריב נוצחין את הדין הן מקלסין את סניגורן ושמחים עמו. ספר התניא סי' פ\"א:" + ], + [ + "טעם. שמקדשין הלבנה במוצאי יו\"כ. דאז שורין בשמחה. רמ\"א סי' תכ\"ו סעיף ב':", + "קונטרס אחרון
דאז שרויין בשמחה. ובס' עבודת הקודש מורה באצבע סי' ט' אות רפ\"ג כ' דיותר נכון לברך ברכת הלבנה קודם יוה\"כ מכמה טעמים. וכן דעת הלבוש שם לקדש קודם יוה\"כ כדי שתהא מצוה זו מסייעת לו ליום הדין. וכן נהג הרב הצה\"ק מהרי\"א מזידיטשוב זצוק\"ל." + ], + [ + "טעם. שאין מברכין במוצאי יוה\"כ אלא על האור ששבת מבעוד יום ממש ממלאכה כגון עששית שהיתה דולקת והולכת כל היום אבל לא על האור היוצא מן העצים ומן האבני'. לפי שטעם ברכת האור ביה\"כ לפי שפסקה הנאתו בו ביום ועכשיו הותרה לו וע\"כ צריך אור ששבת והיוצא מן העצים ומן האבנים לא שייך שבת אבל במוצאי שבת של כל השנה אין מקפידין לאור ששבת שטעם ברכת האור במוצ\"ש לפי שהתחלת ברייתה במוצ\"ש כמו שמצינו באגדה בירושלמי במוצ\"ש זימן הקב\"ה לאדם הראשון שני רעפים והקישן זה בזה ויצא מהם האור וברך בורא מאורי האש לפיכך מברכין במוצ\"ש אפי' על היוצא מן העצים ומן האבני' לפי שזהו כעין ברייתה אבל ביוה\"כ שאין לומר טעם זה אין מברכין אלא על אור ששבת מבע\"י או שדלק בהיתר כגון של חיה ושל חולי דההוא ברכה משום דדבר חידוש הוא לו שלא נהנה מן האור היום.*אבל כל אור היוצא עתה מן העצים ומאבנים אין לברך דבזה ל\"ל דכל היום הי' אסור להשתמש בו דהא לא הי' בעולם כלל עד עתה. מחצית השקל סי' רצ\"ח ס\"ק י\"ד ועי' לבוש סי' תרכ\"ד וז\"ל וי\"א שאין מברכין על אותו נר עצמו שדלק בב\"ה ביו\"ט אלא צריך להדליק ממנו נר אחר ולברך עליו. והטעם לפי שאין מברכין אלא על הנר שהודלק מתחילה להאיר וזה לא הודלק לזה מתחילה אלא לכבוד היום ולא להאיר ואנו משום הנאת אורו מברכין עליו לפיכך ככון הוא שידליק נר אחד מן זה הנר של יו\"כ וגם את זה לא יכבה ויבדיל על שניהם יחד ע\"ש [הערת המדפיס: ובהגהות מנהגים כתב בשם אגודה דאם יכבנו הנר של ביהכ\"נ וידליקנו פעם שנית יוכל לברך עליו ע\"ש. כתב בספר ארחות חיים סימן תרכ\"ד בשם המעב\"י דבמוצאי יוה\"כ טוב להבדיל בהקיטל קודם שיפשיטנו מעליו והוא עפ\"י הסוד:] ועי' מטה אפרים שם סעי' ט' דאם דאי דאפשר להבדיל על שניהם ביחד להבדיל על נר אחר בלבד מלברך על נר של בהכ\"נ לבד ע\"ש ועי' לבוש שם סעיף ה' וז\"ל וי\"א אפי' במוצאי יו\"כ מותר לברך על האור היוצא מן העצי' או מאבני' מעמוד ראשון ואילך מדליקין נר אחר מאותו שיצא מן העצי' או מאבני' שגם זה נקרא אור ששבת ואינו אור הנברא מחדש ואוכלין ושותין בשמחה כמו ביו\"ט דכתיב לך אכול בשמחה לחמך ושתה בלב טוב יינך וגו' ע\"ש. ועי' רש\"י פסחים דף נ\"ד ע\"א ועי' לעיל סעי' תי\"ד וסעי' תט\"ו. כל בו: " + ], + [ + "עוד טעם. שאין מברכין במוצאי יו\"כ אלא על נר ששבת. כי מלת השטן עולה שס\"ד. וימות השנה שס\"ה. לפי שאין להשטן שום שולטנות ביו\"כ. ואנו מברכין בורא מאורי האש בכל מו\"ש. מפני שנכנסו אז ימי החול לשלוט וכולם נאחזים מן הגבורה דהיינו האש. ולכן אנו מברכים אל הבורא שבראנו כי הוא אלקינו ואין לנו חלק בהם. ולכן עכשיו ביו\"כ שלא יש שום שולטנות אין ראוי לברך על האש החדש שהוא גופא דע\"ז. כדי שלא יתגבר על אור ששבת שכבר נכנע אל הקדושה. ש\"ע האריז\"ל:" + ], + [ + "טעם. שאפי' חל יוה\"כ בשבת אין לברך על אור היוצא מן העצים להורות שיום זה מקודש ששבת מן האור. מ\"א סי' תרכ\"ד סק\"ז. ובסידור האריז\"ל משמע ג\"כ דאפי' חל יוה\"כ בשבת אין מבדילין אלא על אור ששבת ולא על אור חדש היוצא מאבנים ע\"ש:" + ], + [ + "טעם. שאין מברכין על הבשמים במוצאי יום הכיפורים. משום שאין ביוה\"כ נפש יתרה מפני התענית ואפי' חל להיות בשבת.*ועי' מ\"א סימן תרכ\"ד סק\"א וט\"ז שם סק ב דכשחל בשבת יש לברך על הבשמים ואין כאן ברכה לבטלה כיון שנהנה ע\"ש:
ואותן שנהגו שלא לברך על הבשמים אפילו כשחל בשבת אין למחות בהם משום דיש פוסקים דס\"ל דאין מברכין על הבשמים במוצאי יוה\"כ אפילו חל בשבת וא\"כ הוי הפסק בין ברכה לשתיית הכוס. ואותן הנוהגים שלא לברך יכולין לברך על הבשמים אחר שתיית הכוס. ד\"ח:
ובספר בגדי ישע סי' תרכ\"ד כתב וז\"ל דכשחל יו\"כ בשבת יש לברך על הבשמים במוצאי יוה\"כ משום דאדרבא יותר יש לאדם נשמה יתירה ביוה\"כ שחל להיות בשבת. כי הנשמ' יתירה לא בשביל אכיל' ושתי' באה אלא על שמקדש אדם עצמי ביום השבת קודש ומכח קדושת שבת באה הנשמ' יתירה ובודאי ביום הקדוש הזה שיש שני קדושות שמקדש אדם ביותר בודאי באה יותר נשמ' יתיר'. וכאשר הארכתי בסי' תקפ\"ב לחלוק על הלבוש לומר רצה במנוחתינו כי זה עיקר המנוחה והשמח' א\"כ בודאי ראוי לברך על הבשמים ע\"ש. וע\"ל סעיף תשנ\"ו: כל בו:", + "קונטרס אחרון
ראוי לברך על הבשמים. ובספר מדרש תלפיות אות ה' כתב. הטעם. שמריחין הבשמים במו\"ש. מפני שבשבת שובת אש של גיהנם ואינו מסריח ובמו\"ש חוזר גיהנם ושורף ומסריח לפיכך מריחין בשמים להפיג ריח רע. אבל ליום הכפורים וביום טוב לא מצינו שביתת גיהנם ע\"כ. ועי' טעמי המנהגים ח\"א סעי' שצ\"ב:" + ], + [ + "טעם. שקורין את היום שלאחר יוה\"כ צו גאטס נאמין. לפי שבכל העשי\"ת אמרו בתפלת שמ\"ע המלך הקדוש וכעת חוזרין לומר האל הקדוש.*ומשכימין לביהכ\"נ ביום שלאחר יוה\"כ שלא יקטרג השטן. מחצית השקל סי' תרכ\"ד סק\"ז בשם של\"ה: גאולת ישראל:" + ], + [ + "טעם. שאין נופלין על פניהם בימים שבין יוה\"כ לחג הסוכות. לפי שבהן נשלם בנין בית המקדש שיבנה במהרה בימינו. שנא' ויעש שלמה בעת ההיא את החג וכל ישראל עמו וגו' עד שבעת ימים ושבעת ימים י\"ד יום ספר התניא סי' פ\"א:", + "קונטרס אחרון
שבין יוה\"כ לחג הסוכות. ובסדר היום כתב שלא ליפול על פניהם עד ר\"ח חשוון. והטעם. משום שזה החדש הוא זמן רוב שמחתינו ונבחר בו יום סליחתינו ויש בו ד' מועדים. ר\"ה יוה\"כ. סוכה. ושמיני עצרת. והוא חודש הז' והשביעי לעולם משובח ונשלם בו עבודת ב\"ה בימי שהמע\"ה והוא נקרא ירח האתנים ותחלתו יסורין וסופו שלוה ומפני אלו הענינים ראוי לשמוח בו ושלא להראות שום צער וצרה ברבים. אבל הרשות בידו אם ירצה להתענות ולעשות הטוב בעיניו. וכן הענין בימי ניסן מצד טעמים אחרים וע\"ל בהשמטה לסעי' שנ\"ב:
ובספר אשל אברהם סי' קל\"א כתב וז\"ל בס' חסד לאברהם ז\"ל כ' במעין ב' סי' מ\"ה שבתשרי אין אומרים תחנון רק בחמשה ימים וכן נוהגין עכשיו כמה יחידי סגולה כפי ששמעתי. ונראה שאין כדאי עפ\"ז לשנות ממנהג המיוסד במדינות אלו לומר תחנון אחר אסרו חג סוכות וזה לא דמי להימים שאחר שבועות כי שם שייך תשלומין משא\"כ בזה דלא שייך תשלומין כי שמיני עצרת גופיה חשלומין דראשון. ולא שייך יצא רוב החודש בלי תחנון. כי גם בר\"ה ויו\"כ וסוכות מרבים בתחנונים ושבתות ק' אין לצרפם לגבי מנוים דימי החודש. ונכון שלא לשנות בזה מנהג מדינות אלו. כ\"א בין הטרודים ונחפזים ביותר מצד טוב מעט בכווה. מלהרבות בלא כוונה. נכון להם לסמוך א\"ע ע\"ל החסד לאברהם ז\"ל בזה. משא\"כ בין שאינם טרודים הרבה ע\"ש. ועי' פ\"מ סי' קל\"א אות ז' דאין נופלין ע\"פ כל חודש תשרי ועי' באה\"ט שם ס\"ק י\"ט " + ], + [ + "טעם. שאין מברכין שהחיינו בשעת עשיית הסוכה. כיון שעכשיו נוהגין שאחד עושה לפעמים סוכה לכמה בני אדם ואין סברא שיברך העושה לאחרים שהרי אין שייך ברכת הזמן אלא בדבר שהוא שמח בעשייתם והעושה לאחרי' אינו שמח בעשייתה אלא העושה לעצמו לפיכך כל אחת שהיא שלו כשיכניס בה חייב לברך כמו הלובש בגד חדש אע\"פ שהוא לא עשאו ואין הכל בקיאין בזה לכך נהגו לסמוך כולה אכסא דקידושא ואפי' העושה לעצמו. לבוש סי' תרמ\"א ועי' ב\"י שם. ועי' רוקח סי' רצ\"ז כתיב מקרא קודש יהי' לכם מכאן שמקדישין ביו\"ט:", + "קונטרס אחרון
כשיכנס בה חייב לברך. ובספר אבודרהם כ' בשם בעל המאור דכל מצוה שיש שהות בעשייתה כדי לברך עליה עד שלא נגמרה כגון ישיבת סוכה שכל היום היא מצותה א\"צ לברך עובר אלא בשעת קיומן. וכגון נטילת לולב שכל זמן שנוטלו בידו עושה המצוה. וכגון להתעטף בציצית שכל היום היא מצותו וכן כל כיוצא באלו ולא הוצרך לומר עובר לעשייתה אלא למצות שאינו מאריך בהם. כגון מילה ושחיטה וכסוי הדם ותקיעת שופר שא\"א לתקוע ולברך ביחד וכן כל כיוצא באלו צריך לברך עובר לעשייתן ע\"כ:
ובשם הרמב\"ם ז\"ל כתב דכל מצוה שעשייתה היא גמר חיובה מברך בשעת עשייתה כמו שחיטה וכסוי הדם והפרשת תרומות ומעשרות ועשיית מעקה וכיוצא בהן. וכל מצוה שיש אחר עשייתה צווי אחר אינו מברך אלא בשעת הצווי האחרון. לפיכך העושה סוכה או לולב או שופר או ציצית או תפילין אינו מברך בשעת עשייה לעשות סוכה או לעשות לולב או לעשות שופר או לעשות ציצית או לכתוב תפילין מפני שיש אחר עשייתן צווי אחר. ואימתי מברך בשעת עשיית המצוה:" + ], + [ + "טעם. שאסור לסכך בדבר שמחובר לקרקע או בדבר שמקבל טומאה דכתיב חג הסוכות תעשה לך שבעת ימים באספך מגרנך מיקבך ודרשינן במס' סוכה דף י\"ב ממה שאתה מאסף מגרנך ומיקבך עשה לך סוכה דהיינו בפסולת גורן כגון קשין שנדושו ובפסולת יקב כגון אשכלות רקנין וזמורות. אלמא דדוקא תלוש בעינן לסוכה דהיינו דבר שצומח מן הארץ והוא עכשיו תלוש ואינו מקבל טומאה דומיא דפסולת גורן ויקב שיש בהם כל הדברים הללו. אבל עורות של בהמה אע\"פ שלא נעבדו שאינם מקבלים טומאה וכן כל מיני מתכות ואבני' לא, כיון שאין צומחין מן הארץ וכן בכלי' לא אפי' נשברו שעכשיו לא נשאר בהן שיעור קבלת טומאה פסולין דהואיל ואידחו אידחו. עי' לבוש סי' תרכ\"ו וסי' תרכ\"ט:" + ], + [ + "טעם. שסוכה ונויה אסורין כל שבעה.*בספר שארית ישראל כתב שנכון הדבר להחזיק הסוכה בטהר' אפילו כל ימות השנה ולקבוע איזה עתים ללמוד או להתפלל שם. אבל זה בודאי לא נכון שתיכף אחר סוכות נוהגין ח\"ו דרך בזיון בהסוכ' ועושין אותה מדור לבהמות: משום דכשם שחל שם שמים על הקדשים ולכך הם אסורים בהנאה כך חל ש\"ש על הסוכה שנאמר חג הסוכות שבעת ימים לה' מה חג דהיינו חגיגה לה' אף סוכה לה'. מס' סוכה דף ט':", + "ואם התנה על אוכלים ומשקים שתולין בסובה כדי לנאותה ואמר איני בודל מהן כל בין השמשות הרי זה מסתפק מהם בכל עת שירצה. או\"ח סי' תרל\"ח סעי' ב'. אבל בנויין שנותנים בדפנות כגון סדינים המצויירי' יש להקל להסירן מן הסוכה בכל עת שירצה ואפי' לא התנה עליהם מעיו\"ט. והטעם. דכיון דמנהג העולם להסירן מהסוכה מחמת חשש גנבים או בפני הגשמים א\"כ כל אדם שתולה דברים חשובים בסוכה לנוי ודאי אין דעתו אלא ע\"ד המנהג ע\"כ לא אתקצו כלל ואפי' לא התנו. ט\"ז שם סק\"ח: " + ], + [ + "טעם שאומרים בחג הסוכות זמן שמחתנו. מפני שהוא זמן האסיף שהבריות שמחין בו וכתיב בי' שמחה אע\"ג דגם בשבועות כתיב בי' שמחה ושמחת לפני י\"י אלהיך, שאני סוכה דכתיב בי' ב\"פ שמחה ושמחת בחגך וגו' והיית אך שמח וגו'. ועוד דהתם לא כתיב אלא ושמחת לפני י\"י אלהיך משמע דוקא בבהמ\"ק לפני ה' אבל הכא כתיב בי' סתם ושמחת וגו'. לבוש סי' תרמ\"ב:" + ], + [ + "טעם. שמברכין על סוכה כל ז' ואין מברכין על מצה כל שבעה. משום דאין מצוה באכילתו משא\"כ בסוכה. מ\"א סי' תרל\"ט ס\"ק י\"ז ועי' אבודרהם:", + "קונטרס אחרון
משא\"כ בסוכה. בספר מטה אפרים אלף למטה סימן תרכ\"ה סעי' ס\"ד כתב וז\"ל הרוצה לאכול בסוכה אף שירדו גשמים ורוצים לעשות כובע ישועה בראשם להנצל מהגשמים בודאי לא שפיר עבדי כי דרכיה דרכי נועם ואיכא ביטול שמחת יו\"ט. ועוד כיון שהש\"ס מדמה כעבד שמוזג כוס ורבו שופכו על פניו ואם יחזור למזוג בע\"כ יכעוס עליו יותר שמסרב ועושה נגד רצונו בודאי נקרא חסיד שוטה והדיוט. ומ\"מ אם הוא מהחרדים אל דבר ה' ויצטער יותר בבית א\"צ לחוש שיהי' נקרא הדיוט כיון דסוף סוף מצטער הוא. אבל אם יורדים גשמים הרבה בודאי המחמיר הוא מראה עצמו שאחר ששפך רבו הוא מוזג שנית שבודאי יכעוס רבו יותר. ומה נואלו סטומי לב שיושבים בסוכה אף שהגשם גדול ובפיהם ירצו אני רוצה להיות הדיוט לעשות רצון קונם ולו חכמו ישכילו שאינם עושים רצונו אלא עוברי רצונו. ואין להתחכם אל חז\"ל בחומרות שלא נמצא בראשונים ואחרונים. ולמי הי' נאה יותר להתחסד עם קונו מחכמי הש\"ס והירושלמי וכמה פוסקים והש\"ע וכתבו שהוא כשופך רבו קיתון ע\"פ ואינו מקבל שכר רק הוא הדיוט. ואם הי' מקום בזה למידת חסידות הי' מזכירין בזה. ומכ\"ש אם הוא דר עם ב\"ב אחרים והם אוכלים בבית. אז מה שהוא אוכל בסוכה מיחזי כיוהרא יתירה. רק בלילה הראשונה נכון לאכול כל הסעודה בסוכה אף בירידת גשמים כיון דהוא חיוב דאורייתא לאכול כזית אם יאכל הסעודה בבית יש לחוש דאתי למיטעי ולא יאכל כלל בסוכה ע\"ש:
ועי' מחצית השקל סי' תר\"מ סק\"ט דכתב וז\"ל כשהגשמים יורדים וסוגרים דלתות הגג שקורין שלא\"ק מ\"מ עדיף טפי לישן או לאכול תוך הסוכה אע\"ג דהדלתות סגורים מלישן או לאכול חוץ לסוכה. דתחת הדלתות לכמה פוסקים יוצאים מן הדין. וגם בלבוש ס\"ס תרכ\"ו כתב דאותן הדלתות מתחלתן נעשו לשם צל אלא פסולין משום שאין הגשמים יכולים לירד תוך הסוכה ע\"ש. וא\"כ אע\"ג דיש שני טעמים לפוסלו כה\"ג חדא דהסכך בעינן שיהי' עראי וטעם שני דאין הגשמים יכולים לירד לתוכו מ\"מ לכל טעם יש דיעה א' דמכשיר כה\"ג א\"כ עדיף טפי תחת הדלתות מלישב חוץ לסוכה לגמרי. ומ\"מ בעת שיסגור הדלתות יכוין בסגירה לשם צל עכ\"ל ע\"ש. ועי' בפמ\"ג א\"א סי' תרכ\"ו סק\"ט. וזה דוקא שהדלתות של הגג מצופים בעצים שקורין שינדלין אבל אם הם מצופים בטסין שקורין בלעכין לא שייך זה. ובספר זכור לאברהם כתב בשם הרב זרע אמת דאותן שסוגרין הדלתות בעת הגשמים ותיכף שפסקו הגשמים פותחין אין לפקפק שחייבים בסוכה וצריכים לברך:
כתב בספר מנחה חדשה מהרב הצדיק הקדוש מוהר\"ר אלעזר ישראל זללה\"ה מראזדאל ולבסוף ימיו הי' מתגורר בעיר וועבירנעווקא וז\"ל נ\"ל לידון בדבר החדש במי שרוצה לאכול בסוכה בשעה שהגשמים יורדין. אף לפי המבואר בש\"ע או\"ח (עי' ט\"ז סי' תרל\"ט ס\"ק י\"ז וס\"ק י\"ט ופ\"מ שם) דפטור מישיבת סוכה אעפ\"כ יכול הוא לברך לישב בסוכה. ומילתא דמסתבר הוא מכיון דליכא מניעה בחיוב גוף האדם. אך מניעת אחרות הבאים מעלמא למנוע אותו י\"ל דיכול לברך וכתב ראי' לדבריו ע\"ש:
ובשם הגאון הקדוש מבוטשאטש זצוק\"ל שפ\"א אמר בעת הגשם וחג הסוכות הגשמים מבקשים תפקידם אבל יוכלו לעשות מעשיהם בשעה שישראל מתפללין בבהכ\"נ ובבהמ\"ד וכן הוה:
כתב בהגהות מנהגים וז\"ל מנהג כשר שאין מביאין נר לסוכה אפי' גדולה אך מביאין מנורה של ברזל נחושת ובדיל. ובסוכה קטנה אסור אפי' שרגא של זהב. ובאשרי סוף פ' הישן מפרש הטעם משום שמא יתקרב הנר לדופני הסוכה ותאחוז בהן הנר. ובמרדכי הוסיף לבאר משום דמבעית ונפיק וגם משום דממעט בשיעורא ובגמרא סוף פרק לולב וערבה דף מ\"ח ע\"א בשמיני אם רוצה לפוסלו אז מדליק נר בסוכה קטנה ע\"ש:
ובספר מדרש פנחס כתב בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקארץ זצוק\"ל שהי' מקפיד שלא להדליק נר של חלב בסוכה. וגם שלא יכנס ערל. וכשהי' צריכים להסיר המנורה בשבת הי' נושאים השלחן לבית ושם הסירו:
ובספר צמח צדיק מהרב הצדיק הקדוש מוהר\"ר מנחם מענדיל זצוק\"ל מוויזניצע פי' משארז\"ל המצטער פטור מן הסוכה. ר\"ל מי שהוא תמיד בצער ויסורין אזי מהסגולה לזה לקיים מצות סוכה כראוי ובשמחה ובזה יתבטל ממנו כל מיני יסורין:
ובשם הגאון הקדוש מבוטשאטש זצוק\"ל שפ\"א אמרו לו בשבת קודם סוכות בסעודה ג' שהביאו ערלים למכור סכך לישראל ונתמלא שמחה והכה כף אל כף ואמר ותסך עלימו ויעלצו בך אוהבי שמך. כי מצות סוכה גדולה מאד. וראיתי באיזה ספר. הטעם. דכל מצוה עושין באבר מיוחד ובסוכה נכנסין עם כל גופו לתוך הסוכה:" + ], + [ + "טעם. שמברכין לישב בסוכה אחר הקידוש או בח\"ה אחר ברכת המוציא ה\"ל לברך קודם הכניסה לסוכה כיון שצריך לברך קודם עשיית המצוה. רק כיון שמצות סוכה היא האכילה והטיול אף אם מברך לאחר שישב מקרי שפיר קודם לעשייתן שהמצוה נמשכת כל זמן האכילה וכל זמן ששוהא בתוכה. ופי' בסוכות תשבו תתעכבו כמו וישב העם בקדש. (אבודרהם). וצריך לעמוד כשמברך לישב בסוכה.*כתב בשערי תשובה סי' תרל\"ט סק\"ה דבחול או באמצע היום דשבת ויו\"ט כשאוכל בלא קידוש פת כסנין אם אין דעתו לצאת מיד רק לשבת שם זמן מה שפיר דמי לברך על הסוכ' דהא הברכ' גם היא על הישיבה אלא שנהגו לברך בשעת אכיל' (דקרוי ישיבה וישבו לאכול לחם. מהרי\"ל) וא\"כ באכילת פת כסנין סגי [הערת המדפיס: ובספר זכור לאברהם ח\"ג כתב בשם שו\"ת חיים שאל דאם רוצה לאכול פת הבאה בכסנין שיעור ג' בצים אז חייב לברך לישב בסוכה. אבל בפחות משיעור זה לא הוי קבועות וא\"צ לברך ע\"ש:] אבל מי שאוכל פת כסנין ויוצא מיד לא יברך. ורוב העולם נהגו בשבת ויו\"ט לקדש ולאכול אחר הקידוש פת כסנין במקום סעודה ואח\"כ הולכים חוץ לסוכה ומטיילים בקבלת פני רבם וכיוצא ונמשך איזה שעות עד זמן סעוד' ומברכים בשעת קידוש ברכת סוכה נרא' דשפיר דמי דאע\"ג דפת כסנין הוא מ\"מ כיון שאוכל אותה בתורת סעוד' הצריכה לקידוש שפיר דמי לברך ברכת סוכה דמחשבתו זו משוי לי' כקבע. רק יזהר שיהי' יותר מכביצה. ואכילת פירות אפילו דרך קבע אין לברך ע\"ש: עטרת זקנים סי' ח':", + "קונטרס אחרון
אין לברך. שתיית קאווע נכון להחמיר שלא לשתות חוץ לסוכה. מחה\"ש סי' תרל\"ט סק\"ה. ואין לברך על הסוכה:" + ], + [ + "טעם. שהנשים אינן מצוות על מ\"ע שהזמן גרמא. משום דהם ברשות בעליהן ואם הזמן גורם יוכל להיות דאז יהי' להן מלאכה לעשות לבעל והן משועבדות לבעל במלאכתו ולכך פטרה התורה להנשים ממ\"ע שהזמ\"ג. וגדולה מזאת מצאנו שהשם הגדול הנכתב בקדושה ובטהרה נמחה על המים כדי להטיל שלום בין איש לאשתו. אבודרהם. ועי' לעיל סעי' תנ\"ו:" + ], + [ + "טעם. שצוה השי\"ת לעשות זכר לענני הכבוד במצות סוכה ולא עשה כן במ\"ן ובא\"ר. עפ\"י מה שכ' הרב הגדול חיד\"א זלה\"ה בשם הרב צמח דוד דגם הבאר הי' בו טעם כל המשקין כפי רצון האדם. כמו שהמן הי' בו טעם כל המאכלים א\"כ כיון שנצטוינו בשמחת החג בבשר ויין ושאר מטעמים. הנה יש זכר למ\"ן ובא\"ר. בני יששכר:", + "קונטרס אחרון
זכר למן ובאר. ובספר דברים נחמדים כתב דלכך לא עשה כן במן ובאר. לפי שהבאר לא הי' לו דבר אחד בלבד רק אם רצה יין או חלב או דבש הי' טועם וכן המן הי' מרגישין בו כל הטעמים." + ], + [ + "עוד טעם. לפי שעננ\"י כבו\"ד הי' רק ישראל מיוחדים בטובה. כי הערב רב פלט אותם הענן. משא\"כ מן ובאר גם הע\"ר נהנו מהם. שם בשם הרב החסיד מ' יהודא חאביליי זלה\"ה. ועי' קו\"א לט\"ה בהשמטה לסעי' תרי\"ח בד\"ה בספר:" + ], + [ + "טעם. למה לוקחין ארבע מינים אלו דוקא דהיינו. לולב. ואתרוג. הדס. וערבה.*נוהגין לאגוד ג' הדסים. אחד מימין הלולב דהיינו מימין האדם. וא' משמאלו. וא' באמצע נוטה לצד ימין וב' הערבות א' בימינו. וא' משמאלו. ש\"ע האריז\"ל. ונוהגין לעשות בלולב ג' אגודות כנגד ג' אבות. דהיינו שמלבד האגוד באוגד ג' מינים אלו ביחד עושין בלולב עצמו עוד ב' אגודות. לאגוד העלין בשדרה. ש\"ע התניא סי' תרנ\"א בשם המרדכי:
ובספר ארחות חיים סי' תר\"נ כתב בשם ספר הפרדס לרש\"י ז\"ל הלכות סוכה סימן קצ\"א דאין להגביה ערבה על ההדס ולא לחפותו בה והמגביהו והמחפיהו בה עובר על דברי חכמים ומסתכן בעצמו דתניא חומר בד\"ס מדברי תורה ע\"ש:
ונוהגים קצת לומר תפלת יהי רצון הנדפס בשערי ציון והועתק בסידורים לומר בשעה שאוגדים הלולב עם ההדס. ויותר טוב לאומרו בי\"ט בשעה שאוגדו עם הערבות וגם האתרוג לפניו כי לשון התפל' מוסב על כל הד' מינים ובעיו\"ט איני עוסק אלא בלולב והדס לבד. מטה אפרים סימן תרכ\"ה סעי' י\"ח: עי' ספר המנהיג שכתב וז\"ל ראיתי באגדה. ולמה באתרוג. שהוא דומה ללב לכפר על הרהורי הלב. ולמה בהדס. שהוא דומה לעינים לכפר על סיקור עינים הה\"ד ולא תתורו אחרי לבבכם וכו'.", + "ולמה בערבה הדומה לשפתים לכפר על בטוי שפתים.", + "ולמה בלולב. אלא מה לולב אין לו אלא לב אחד אף ישראל אין להם אלא לב אחד לאביהם שבשמים ע\"ש:", + "קונטרס אחרון
הדס וערבה. מה שקוצצים עם בני ישראל ערבות בעצמם נראה שאין עכשיו חשש בזה כיון שיש דינא דמלכותא ושופטים בכל מקום ולא שייך כלל עכשיו חשש גזלנותא דארעא כי יכולים לצעוק אל השופט והשר וכל שהי' אפשר לצעוק ואינו צועק הוא בחזקת רצון כידוע לכל מילי. אשל אברהם סי' תרמ\"ט:" + ], + [ + "עוד טעם. שלוקחים ד' מינים אלו דוקא. מפני שהד' מינים אלו הם אינם תחת שר ומזל רק תחת הקב\"ה כ\"כ הקדמונים ועפ\"י הדין לא היו ישראל רשאין להשתמש בד' מינים אלו שהוא כמשתמש בשרביטו של מלך אלא שישראל נקראים בנים וזה מעיד שהקב\"ה יכול למחול עונות לישראל ואם הי' לו דין מלך לא הי' יכול למחול דמלך שמחל של כבודו אין כבודו מחול משא\"כ אם ישלו להש\"י דין אב וזה מוכח מנטילת הד' מינים. בשם הרב הגדול מ' חיד\"א. וזה כוונת הפייטן ביוצר ליום א' דסוכות מאמר המתחיל אקחה פרי עץ הדר כו'.", + "ובארבעת אלה תאב. להללו בם כאב. לכאורה הדברי' צריכי' ביאור וטעם. רק שמנטילת המינים מוכח שיש לו דין אב עלינו ואנחנו בנים. היכלי שן:", + "קונטרס אחרון
בד' מינים אלו. ובמדרש ויקרא פ' ל' כתב וז\"ל פרי עץ הדר זה הקב\"ה שכתוב בו הוד והדר לבשת*ובענין האתרוגים הנה התורה אמרה ולקחתם לכם כו' פרי עץ הדר ובודאי אין כוונת התורה על אתרוגים שבמדינות קארפא ופראגי. אשר אחינו ב\"י סבלו שם צרות רבות וגריש וחוץ לזה יש שם חשש מרכבים. ויותר נכון שיקחו מאתרוגים של ארץ הקדושה אשר אחינו ב\"י מתפרנסים שם מזה ואפי' אם יש בהאתרוג נקב שנעשה באילן ע\"י קוצים אע\"פ שיש בו חסרון אם העור והבשר קיים ועי' רמ\"א סי' תרמ\"ה סעי' ב') יותר חביב לפני השי\"ת מאתרוג של קארפא ופראגא שהוא נקי מכל והלואי שנוכל לקיים את כל דברי חז\"ל הנרשמים בש\"ע כאשר נקיים בזה ובפרט כשאין לו רק איזה בלאט פלעק וגם באתרוגי א\"י יש אתרוגים שהם נקי מכל וא\"כ מהראוי שכל או\"א יקנה רק מאתרוגי ארץ ישראל ורק בזה נעשה נחת רוח ליוצרינו: כפות תמרים זה הקב\"ה שכתוב בו צדיק כתמר יפרח. וענף עץ עבות זה הקב\"ה דכתיב והוא עומד בין ההדסים. וערבי נחל זה הקב\"ה דכתיב ביה סולו לרוכב בערבות ביה שמו.*וצריך לחבר האתרוג ללולב משעת נענוע ולנענע בשניהם יחד. סימן תרנ\"א סעי' י\"א. ובשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל מה שנוהגין לעשות כיסים משולבות מעלי הלולב ותוחבין בו ההדסים והערבות. הוא עפ\"י מש\"כ הט\"ז סי' תרנ\"א ס\"ק י\"ד בשם הרקנט\"י סוד זה נגלה אלי בחלום בליל יו\"ט הא' של חג הסוכות נתאכסן אצלי חסיד א' אשכנזי שמו הר\"ר יצתק ראיתי בחלום שהי' כותב השם ביו\"ד ה\"א והי' מרחיק הה\"א אחרונה מן הג' אותיות א\"ל מה זה עשית השיב כך נוהגים במקומינו ואני מחיתי בו וכתבתיו שלם ואשתומם על המראה ואין מבין. למחר ראיתי שלא הי' מנענע רק הלולב ומיניו בלא האתרוג והבנתי פתרון חלומי כו' כי כל הד' מינים רומזים בו ית' כדאי' במדרש כו' עכ\"ל. ולפי\"ז כשם שהשם הוי' צריך שלא יהי' נכתב הרבה רחוק זה מזה כן צריך להיות ג\"כ שלא יהי' דבוקין זה בזה בלי רווח ביניהם ועפי\"ז עושים כיסים משולבות לתחוב בו ההדסים והערבות בכדי שיהי' מעט רווח ביניהם כי כל הד' מינים רומזים בו ית' ע\"כ. ולפ\"ז נראה דמש\"כ המחבר לעיל דצריך לחבר האתרוג ללולב ולנענע בשניהם יחד צריך ג\"כ שיהי' מעט רווח ביניכם: :
כתב בסדה\"י צריך כל אדם להשתדל בעבודה הזאת ואל תהי קלה בעיניו שאחר שיש בה יחוד השי\"ת ואהבתו ראוי להחזיק בה ואל יסמוך לומר עם הקהל אני נוטל כי היא סמיכה של הבל כי לא נתקן לולב לקהל אלא שיטול אותו מי שאין לאל ידו משגת לקנות לולב לעצמו או שבא מן הדרך או שאירעו איזה אונס ולא קנה לו לולב ואתרוג תנאי ב\"ד הוא שיועיל לו נטילתו בלולב הקהל אבל מי שבידו ספק לקנות ולחבב המצוה ולהדר אותה לא ידחה אותה מעליו שהיא גדולה במאד מאד בכמות ובאיכות ומגיע לו תועלת רב אם לנפשו אם לגופו אם לכל אנשי ביתו שניצולים מכל צרה ומכל גזירה רעה אם עושה אותו כתקנה. ועוד אעפ\"י שיטול לולב הקהל לא יוכל לנענע אלא פעם א' לצאת י\"ח מצוה אבל הנענועים האחרים בג' מקומות מן ההלל ולהקיף בו בזמן ההושענות איך יעשה:
ואם הוא במקום שהאתרוגים אינם נמצאים גם הלולבים באים מארץ מרחקים ואינו יכול להשיג דבר שיצא בו י\"ח מפני שדמיו יקרים ואין ידו משגת יקנה מן הבא בידו ד' מינים הללו להיותם בידו בשעת ההלל ויברך על אותו שנבחר לקהל ובו יצא י\"ח ומה שיש בידו יהיה לחבוב המצוה וליחד ש\"ש מן הבא בידו וצדקה יחשב לו עכ\"ל ע\"ש. וע\"ל בהשמטה לסעי' רנ\"ו:
ובספר עמק ברכה כתב בשם התוס' דמה שאמז\"ל בפ' רבי עקיבא למה נמשלו ישראל לתפוח לומר לך מה תפוח זה פריו קודם לעליו אף ישראל הקדימו נעשה לנשמע. תפוח היינו אתרוג כי כיון שדר משנה לשנה ואחר שנה נושרין עליו של אשתקד ובאין עלין אחרים הוי פריו קודם לאותן עליו. וריח אפך כתפוחים מתרגמי' כריח אתרוגא עכ\"ל התוס':" + ], + [ + "טעם. שהקפידה התורה על אתרוג שכתוב בו פרי עץ הדר מה שלא כתבה הדר בשאר מינים. כי הנה אמרו ז\"ל אתרוג דומה ללב. והלב עיקר כל האברים כי כל העשר מדות שבאדם הכל מלב כידוע וכן כל העשיות תלוי בלב כמו שאומרים העולם הלב אינו מניח לו לעשות דבר זה וכדומה בכל הדברים. לכן רחמנא לבא בעי כי כולל הכל. ולכן הקפידה תורה על אתרוג שיהי' הדר כי העינים ושפתים ששאר מינים רומזים עליהם ג\"כ עיקר הנהגתם ע\"י הלב. זרע קודש להרב הצדיק הקדוש מראפטשיץ זצוק\"ל:", + "קונטרס אחרון
ג\"כ עיקר המדקדק יאחז הלולב בידו כשנכנס מביתו לביהכ\"נ גם בשעת התפלה וכן יחזירו לביתו כדי לחבב המצוה דבירושלים הי' מחבבים המצוה שכל היום היו לולבן בידן כדאי' פ' לולב הגזול דף מ\"א. עי' מטה משה אות תתקמ\"ט:" + ], + [ + "טעם. שיקח כ\"א מישראל לולב אחד ואתרוג אחד וג' בדי הדס ושני בדי ערבה. שכן דרשו (סוכה דף ל\"ד) מן הפסוקים מדכתיב כפות תמרים בלא וי\"ו משמע כפת תמרים אחד דהיינו לולב אחד. ופרי עץ הדר ג\"כ פרי אחד משמע. וענף עץ עבות שלשה תיבות מדלא כתיב וענף עבות או עץ עבות ה\"ק ענף אחד עץ אחד עבות אחד הרי שלשה וערבי לשון רבים ומיעוט רבים שנים. עי' לבוש סי' תרנ\"א סעי' א':", + "קונטרס אחרון
לולב אחד ואתרוג אחד.*טעם לקיחת אתרוג. לפי שעץ הדעת שאכל אדה\"ר אתרוג הי' לכן בא אתרוג לכפרה ולמאן דאמר חיטה הי' בא מצה לתקן חטא אדם הראשון. ולמאן דאמר סחטה ענבים ונתנה לו באו יין של קידוש והבדלה לכפר עליו. ולמאן דאמר תאנה היה תאנים באים בבכורים לכפר עליו. עי' מדרש תלפיות אות א': בס' ארחות חיים סימן תרס\"ב כתב בשס ס' מועד לכל חי שכתב וז\"ל ביום ב' יזהר שלא יטול לולב אחר שלא נטל בראשון אלא הב' ימים יקח לולב אחד בשביל שלא יכנס בספק ברכת שהחיינו. ובשם בעהמ\"ח ס' אברהם במחזה כתב שהי' אומר משם המקובלים שצריך ליזהר לילך לביהכ\"נ שהלך ביום ראשון של סוכות וסבב ההקפה עם הלולב את התיבה בקריאת ההושענות לילך שם כל שבעת הימים להקיף את התיבה ולומר ס' ההושענות ע\"ש:
ועי' בזכל\"א ח\"ג ערך לולב שכתב בשם הרמב\"ן דכל הארבע מינים נפסלו אם נכבשו במים מעל\"ע. ועי' חת\"ס יו\"ד סס\"י פ\"א שהי' נוהג בלולב ומיניו בשבת שבתוך החג להסירו מן המים ע\"י עכו\"ם בסוף היום כדי שלא יהי' כבושים ויופסלו ע\"ש. ובספר ארחות חיים סי' תרמ\"ח אות כ\"ג כתב בשם שו\"ת שאילת שלום מהד\"ת סי' רל\"ב אחר שהביא דברי הרמב\"ן שהובא בב\"י סי' תרמ\"ה שהדס וערבה שכבשן או שלקן פסולים כתב שם דלהכי לא נזכר בש\"ס וגם בש\"ע מזה מרוב פשיטתו כי הדס וערבה אם נכבשו נופלים עליו וגם המחוברים אינם חיבור וכנפלו דמי ולהכי נראה דבלולב עליו חזקים ולא יפלו בכבישה ע\"ש. וע\"ש בהגהות דכתב ג\"כ דיש ליזהר בערבות שלא ישהו במים מעל\"ע ובשאר ימים יש להקל בכבוש במים מעל\"ע ע\"ש:
ואם הכבישה לא הי' רצופים כ\"ד שעות רק בסירוגין יש להתיר דלא הוי כמבושל. ואפי' רק החליף המים בתוך כ\"ד שעות ג\"כ לא הוי כבוש. שם בשם ח\"א חיו\"ד בערך כבוש ובשם פרמ\"ג:
ובספר נועם מגדים (מקץ) פי' בשם הרב הצדיק הקדוש מוהר\"ר לוי יצחק מברדיטשוב זצוק\"ל מה שדרשו רז\"ל על פסוק ולקחתם לכם ביום הראשון ראשון לחשבון עונות. דהנה בימי התשובה ישראל עושים תשובה מיראה מיראת הדין. וידוע דע\"י תשובה מיראה זדונות נעשים כשגגות. ואח\"כ בהגיע החג הק' ישראל עושים תשובה מאהבה בעוסקם במצות השי\"ת באהבה ושמחה רבה ועי\"כ זדונות נעשים כזכיות וא\"כ יום א' דחג מיקרי ראשון לחשבון עונות שמביאין לחשבון כל העונות ומחפשין אחריהם כדי שיתוספו זכיותיהם כי נעשה זכיות:", + "וג' בדי הדס. בספר מקרי דרדקי פ' אמור כתב וז\"ל אם אין לו הדסים שיהי' מכוונים תלת על תלת כראוי הגם שאינו מברך נטילת לולב. אבל ברכת שהחיינו מברך. וכן עשיתי כמה פעמים שלא הי' לי הדס כרצוני ולא ברכתי ברכת לולב. וברכת שהחיינו אמרתי ע\"ש:" + ], + [ + "טעם. שצריך שיטול אגודת הלולב וההדס והערבה בימין והאתרוג בשמאל*כתב בספר עמק ברכה בשם האבן שועיב וז\"ל שמעתי שיש לאדם להקדים נטילת האתרוג בשמאל (ויטלהו בהיפוך העוקץ למעל' והשושנתא למט' עד אחר הברכ'. וביום ראשון צריך שיהי' מהופך ע\"י שיסיים ג\"כ ברכת שהחיינו) ואח\"כ לולב בימין וכשמניחו או נתנו נותן הלולב תחלה ואח\"כ האתרוג כענין התפילין. וכן הקדים הפסוק פרי עץ הדר כו' וראוי לעשות כדבריו כי כל דבריו דברי קבלה הם ע\"ש. ולכן לא יתננו לחבירו בידו אלא יניחנו ויתן לחבירו האתרוג. עיין מ\"א סימן תרנ\"א סק\"ח ומחצית השקל שם. וע\"ש ס\"ק י\"א וס\"ק י\"ב. ובספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל פסק ג\"כ כהשל'ה. ועי' יד אפרים שם מה שהאריך בזה:
ובספר קיצור של\"ה כתב יש אתרוגים שהמה מורכבים שנוטלים ענף מאילן אתרוג ומרכיב בתוך אילן פאמראנ\"ץ או לימיניש ואותן אתרוגים פסולים ויש סימנים מובהקים על זה כי המורכבים ניכרים כי המה על גופם חלקים ולאתרוגים שאינם מורכבים יש בליטות קטנות בכל גופם. ועוד כי העוקץ של אתרוגים הוא שקוע והמורכבים העוקץ בולט: משום דהאי תלתא מצוה והאי חד מצוה. סוכה דף ל\"א ע\"ב:", + "קונטרס אחרון
העוקץ בולט. בספר לחם מן השמים להגאון הקדוש המקובל מו\"ה יעקב צמח זלה\"ה כתב. הטעם. שאסור להרכיב האילנות וזרעים וכיוצא בזה. לפי שמערב המגולגלים שהם מאילנות מאילן זה לאילן זה וגורם עונש להם:" + ], + [ + "טעם. שאין אוגדין את הלולב אלא במינו. משום דרבי יהודה לטעמיה דאמר לולב צריך אגד ואי מייתי מינא אחרינא הוה חמשה מיני. סוכה דף ל\"ו ע\"ב. ועי' שערי תשובה סי' תרנ\"א ס\"ק ג' דאם שכח להכין עלי לולב וא\"א לו לאגוד בענין אחר יש נוהגים לתלוש בשיניו דאיכא שינוי ופשיטא דלצורך מצוה שרי בכה\"ג ומ\"מ טוב לעשות בצנעא ע\"ש. ועי' פ\"מ סי' תרנ\"א סק\"ג:" + ], + [ + "טעם. שבהרבה מקומות נהגו הצבור וגם הש\"ץ ליטול הלולב ולברך עליו אחר חזרת הש\"ץ תפלת שחרית קודם שיברכו על ההלל. משום שעונת ק\"ש היא קודם הנץ החמה. וזמן נטילת לולב היא מהנץ החמה ואילך שכל דבר שכתוב בו ביום אינו אלא מהנץ החמה ואילך וא\"כ ראוי הוא לקרוא ק\"ש ולהתפלל תחלה ואח\"כ יטול לולב שהרי הגיע זמנו. אבל אם הצבור מתעכבים בזמירות וכבר הנץ החמה. יכול ליטול הלולב ולברך עליו אחר שהגיע זמנו ולהיות מן המקדמין*והנה במ\"ש בספר אשל אברהם סי' תרנ\"א במי שטעה ביום א' והפך האתרוג לכדרך גדולו קודם שבירך שהחיינו ובא ונמלך אם יברך קודם הנענועים או ביום ב' קודם נטילתו נראה דעדיף לברך ביום ב' עכ\"ל. ונראה דטעמו הוא כמ\"ש בסימן רכ\"ה דרק גבי פרי לא יוכל לברך עוד אחר אכילתו כידוע [הערת המדפיס: עי' מ\"א סי' רכ\"ה סק\"ט בשם רדב\"ז וכן הוא בהלק\"ט ח\"א סימן ר\"ל דאם לא בירך בשעת אכילת הפרי שהחיינו שוב אינו מברך גם אם יחזור לאכול מאותו פרי ע\"ש. ובספר ארחות חיים שם אות ז' כתב בשם שו\"ת מהר\"ם שיק או\"ח סימן פ\"ט דאם אכל פרי חדש ושכח לברך שהחיינו אז יש להדר אחר פרי חדש אחר לברך שהחיינו ויכוין לפטור גם זה. וכ\"כ בספר זכור לאברהם ערך ט\"ב. ועי' שערי תשובה סי' תקנ\"א ס\"ק ל\"ח. ועי' לבוש שם סעיף ג' דאם לא בירך באכילה ראשונ' יכול לברך בשניה דהא עדיין לא יצא י\"ח שחלה עליו. ועי' קו\"א לט\"ה לסעיף רי\"א בד\"ה וזו הנכון:] משא\"כ בבגד שיכול לברך על קניית הבגד גם אחר שכבר לבשו כמה פעמים. וא\"כ גם כאן יוכל לברך ביום ב'. ולי נראה דיותר יש לדמות זה למ\"ש הרמ\"א סי' ס\"ו סעיף ב' אם שכח להניח ציצית ותפילין יכול להניח אותם בין הפרקים ולא יברך עליהם עד אחר התפל'. ונראה הטעם כי כל זמן שעודם עליו יכול לברך עליהם. וא\"כ גם כאן כל זמן שהאתרוג בידו קודם הנענועים יכול לברך שהחיינו אפילו אם טעה והפך אותו לכדרך גדולו קודם שבירך שהחיינו. ועי' יד אפרים סי' תרנ\"א במ\"א ס\"ק י\"א: סדה\"י: " + ], + [ + "טעם. שמברכין על נטילת לולב ולא על נטילת אתרוג. הואיל ומינו גבוה מכולם וארבעת המינין שבלולב נקראין כולן בשם לולב. סוכה דף ל\"א ע\"ח:", + "קונטרס אחרון
על נטילת לולב. בליקוטי מהרי\"ל הלכות לולב כתב נשאל מהרי\"ל תינוקת שלא ידעו לברך מה דינם ואמר שינענעו את הלולב ודים ע\"ש. ובמנהגים כ' שבשני ימים הראשונים יתפוס הלולב עם התינוק כשמברך התינוק דתינוק קונה ואינו מקנה וא\"כ הוי כמו שאול לכן יתפוס עמו ע\"ש. ועי' מ\"א סי' תרנ\"ח סק\"ט:
ובענין אם מותר לשתות קאוו\"ע קודם שיטול האתרוג. הכל לפי מה שהוא אדם דאם מצטער ואינו עושה לתענוג ולא יוכל להשיג בנקל האתרוג אזי המקיל לא הפסיד. שו\"ת השיב משה ח\"א סי' י\"ט:
ובספר שדי חמד דף י\"א אות כ\"ב כתב ג\"כ דראוי לכל ירא שמים לחבב המצוה שלא להקדים לה דבר וחלשים שאי אפשר להם להמתין וגם א\"א להם להתפלל בביתם עד אחר ההלל מותרים לשתות ולטעום דבר מועט אבל לא פת. וכן כתב הרוקח סי' שנ\"ו שחסידים הראשונים הי' מתענים על מצוה חביבה כגון לולב ושאר מצות ע\"כ. משמע דאף אם כבר התפלל ולא השיג לולב בעת התפלה נכון שלא לטעום דבר משום חבוב מצוה. ועי' מ\"א סי' תרנ\"ב סק\"ד. וע\"ל בהשמטה לסעי' תשט\"ו בד\"ה ובספר:" + ], + [ + "טעם. שמנענעין בהודו תחלה וסוף ובאנא ה' הושיעה נא. משום שנאמר (דברי הימים ט\"ז) אז ירננו עצי היער לפני ה' וגו' וכתיב בתרי' הודו לה' כי טוב כי לעולם חסדו ואמרו הושיענו כלומר ירננו בעצי היער כאשר יצאו מלפני ה' זכאין כשבא לשפוט את הארץ ובמה ירננו בהודו ובהושיענו. אבודרהם. ועיין תוס' סוכה דף ל\"ז ע\"ב בד\"ה בהודו:", + "קונטרס אחרון
בהודו ובהושיענו. בספר אשל אברהם סי' תרנ\"א כתב דלא שייך חשש אגודות במנהג דנענועים דלולב שיש נוהגים בזה בסדר שכתבו משם האריז\"ל. כי במנהג לא שייך אגודות. וכן במה שכתב הבאה\"ט שקצת נוהגים שלא לנענע רק בהודו תחלה פ\"א ובסוף פ\"א וקצת נוהגים שהחזן מנענע ב\"פ בהודו. ובהודו בסוף ב\"פ. אם קצת נוהגים כן וקצת כמ\"ש בכנה\"ג ע\"ה לא שייך גם כן בזה חשש אגודות כו' ע\"ש:
וכשמנענע לצד מערב אל יהפך פניו למערב רק יהי' בכל הנענועין פניו למזרח וירים הלולב על כתפו למערב מאחוריו. קיצור של\"ה. ובענין הנענועין נוהגין. דרום צפון. מזרח מעלה מטה. מערב. (האריז\"ל). וקצת נוהגין. מזרח. דרום. מערב. צפון. מעלה. מטה:" + ], + [ + "טעם. שמנענעין באנא ה' הושיעה נא ולא באנא ה' הצליחה נא. מפני שהנענע הוא לעצור רוחות רעות וטללים רעים ולגעור בשטן לפיכך צריך לנענעו על תפלת אנא ה' הושיעה נא כלומר הושיענו מאלו הניזקין אבל באנא ה' הצליחה נא ליכא למימר האי טעמא. שם:" + ], + [ + "עוד טעם. מפני ששניהם הם פסוק אחד ואין מנענעין בפסוק אחד שני פעמים. והטעם. שאנו מנענעין הלולב. להודיע כי נצחנו את כל המקטריגין עלינו כדרך המלכים הנוצחין ותופסין העיירות לוקחין הרומח ואות המלכות תלוי עליו ועולין על ראש המגדל ומוליכין ומביאים לכל רוח להודיע כי המלך נצח את הכל. שם:" + ], + [ + "עוד טעם. שמנענעין באנא ה' הושיעה נא ולא באנא ה' הצליחה נא. כי בחי' הושיעה קאי אמדרגת הנוטים לפעלות בבחי' הי' לך לעזרנו ובחי' הצליחה הוא בחי' בטחון בשב ואל תעשה דידן כמאמר המע\"ה אני ישן על מטתי והשי\"ת ילחם לנו. ולזה אנו מורים בחי' שב ואל תעשה באנא הצליחה. אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סימן תרנ\"א:" + ], + [ + "טעם. שאנו מנענעין בלולב בכל נענוע ג' נענועין קטנים. כדי להמשיך מג' מוחין שמשם המשיכו האבות כו'. וכתוב בספרים שגם בנענוע הלולב למטה לא ישפיל ראש הלולב רק יהי' ראשו למעלה להיות דוגמת הצינור ע\"ד סולם מוצב ארצה וראשו מגיע השמימה. זרע קודש:" + ], + [ + "טעם. שנוהגין להקיף המגדל פעם אחת בכל יום ומניחים הס\"ת על התיבה כשמקיפין אותו. משום שמחה. וביום השביעי מקיפין ז' פעמים. זכר למקדש שהי' סובבים את המזבח בלולב וערבה ז' פעמים. משום שמחת החג שנקרא זמן שמחה. לבוש סי' תר\"ס סעיף ב'. וטעם. למה ז' פעמים דוקא. זכר ליריחו שסבבוהו ז' פעמים כשכבשוה ואסמכוה אקראי וז\"ל אסובבה שנים במסורה. אקומה נא ואסובבה בעיר ואידך ואסובבה את מזבחך י\"י כלומר כנגד שסבבתי את העיר ז' פעמים והוא יריחו ואסובבה ג\"כ מזבחך ז\"פ. וטעם. שלא תקנו ליטול את הערבה כל ז' כמו שתקנו בלולב. משום דלולב אית ליה עיקר מן התורה בגבולין שהרי יום ראשון מן התורה הוא אפילו בגבולין עבדינן ליה זכר למקדש אף בגבולין כל שבעה. ערבה דלית לה עיקר מן התורה בגבולין כלל לא עבדינן לה זכר למקדש בגבולין כל שבעה אלא יום אחד. סוכה דף מ\"ד ע\"א. ועי' לבוש סימן תרס\"ד סעיף י\"א ועי' מטה משה סימן תתקס\"ב וז\"ל לפי שכתוב במלכים אצל יריחו אם יהיה טל ומטר כי אם לפי דברי מכלל שבשביל טל ומטר צריך להקיף כמו ביריחו. ולמה ערבה בהושענא רבה לפי שהערבה גדילה על המים ואז נדונים על המים ע\"ש:", + "קונטרס אחרון
מקיפין ז' פעמים. ומי שהוא אבל י\"א דאינו מקיף והמקיף לא הפסיד. ושכר מצוה בידו. ח\"א כלל קמ\"ח סעי' י\"ט. ועי' ט\"ז סי' תר\"ס סק\"ב שכתב הטעם שכל המקיפים הם כשלוחים של שאר הקהל וכיון שמדה\"ד מתוחה נגד האבל ע\"כ לא נכון להיות ש\"ץ משמע דדוקא להיות ש\"ץ אינו מקיף אבל בתוך שאר הציבור יכול להקיף:" + ], + [ + "טעם. שאוחז ס\"ת בידו על התיבה. כי הס\"ת מכפרת עלינו כמזבח. פ\"מ סי' תר\"ס ס\"ק א':" + ], + [ + "טעם. למנהג שמסדרין ההושענות כסדר שהם כתובים דהיינו אם חל יום ראשון של סוכות ביום ב' אומרים זה הסדר. ואם ביום ג' זה הסדר וכן כולם. כלל זה נקוט בידך לעולם אומרים ביום א' למען אמיתך. וביום ב' אבן שתיה אם חל בחול. אמת חותמו של הקב\"ה. אבן שתיה בית המקדש. אערוך שועי אומרים לעולם ביום ראשון דחה\"מ כיון שכתוב בו גליתי בצום פשעי ע\"כ ראוי להסמיכו ליום הכפורים. אלא שאין אומרים אותו ביו\"ט או בשבת דהוי כמו תחנה לכן אומרים אותו ביום א' דחוה\"מ. אדון המושיע אומרים לעולם ביום ד' דחוה\"מ דהיינו יום ששי של חג לא קודם. משום דעיקרו מתוקן על המטר ומטר בחג סימן קללה לכן א\"א אותו עד יום ששי שהוא סוף החג ויום קודם הושענא רבה. אע\"ג שהמים הם סימן קללה בחג מ\"מ כיון שכבר עברו כמעט כל ימי החג חוץ מיום אחד לית לן בה. ועוד שמקריאת פ' הקרבנות של יום הששי דרשו חז\"ל רמז לניסוך המים והיין דכתיב בי' ונסכיה ביו\"ד רבים משמע ניסוך מים וניסוך היין:", + "ואם חל יום א' בשבת אז נדחה למען אמיתך מיום א' ואומרים אותה ביו\"ט שני והי' ראוי לומר ביום א' דחוה\"מ אבן שתיה. מה שהי' ראוי לומר ביום שני של יו\"ט אלא שרצו לומר ביום א' דחוה\"מ אערוך שועי. דכתיב בי' גליתי בצום פשעי. כדי להסמיכו ליה\"כ מה שאפשר לכן אומרים אבן שתיה ביום ב' דחוה\"מ: ", + "ואם חל יום ששי בשבת. ר\"ל שחל יום א' דסוכות ביום ב' אז אומרים ביום ששי שהיא שבת אום נצורה. ואדון המושיע שהי' ראוי לומר ביום ששי נדחה לגמרי להא למחר הושענא רבה. וכשחל יום א' דסוכות ביום ה' אז בשני יו\"ט אומרים למען אמיתך. ואבן שתיה כתיקון. וביום א' דחוה\"מ ראוי לומר אערוך שועי. ולפי שהוא שבת אומרים אום נצורה. ולמחרתו שהוא ב' דחוה\"מ אומרים אערוך שועי:", + "וזה סדר אמירתן כשחל יום א' דסוכות ביום ב'. סדרן למען אמיתך. אבן שתיה. אערוך שועי. אום אני חומה. אל למושעות. אום נצורה. וכשחל יום א' דסוכות ביום ג'. סדרן למען אמיתך. אבן שתיה. אערוך שועי. אום אני חומה.*ובהרבה סידורים ובלבושי שרד סי' תרס\"ג נרשם כשחל יום א' דסוכות ביום ג' שאומרים ביום ב' דחוה\"מ אל למושעות. ופי' אני והו. מי שאני והוא בצרה. על דהך עמו אנכי בצרה הושיעה נא. ר\"ע מברטנורה סוכה פ\"ד משנה ה': אום נצורה. אדון המושיע. וכשחל יום א' דסוכות ביום ה' סדרן למען אמיתך. אבן שתיה. אום נצורה. אערוך שועי. אל למושעות. אדון המושיע. וכשחל יום א' בשבת. סדרן אום נצורה. למען אמיתך. אערוך שועי. אבן שתיה. אל למושעות. אדון המושיע. עיין לבוש סימן תרס\"ג ומחצית השקל וא\"ר שם:" + ], + [ + "טעם. למנהג אבותינו אחר שגומרין מצות הלולב בהלל והושענות והקפות מסירין הלולב מידן ומכריזין בקול רם למען דעת כל עמי הארץ כי ה' הוא האלהים אין עוד. ונראה לומר טעם ע\"פ מ\"ש בפרש' שופטים כי ימצא בקרבך כו' וילך ויעבוד אלהים אחרים וכו' ולשמש או לירח או לכל צבא השמים אשר לא צויתי*ובספר ישמח משה (נח) כתב וז\"ל כי גם במלכות ב\"ו הנימוס הכובע של בני חילא שהחותם של המלך עליו לא יזיזנו מפני כל כמו שהדרך בארצות אדום לפרוק הכובע לפני השרים דא\"כ הוא מבזה חותמו של המלך. וא\"כ לפ\"ז אדם שנברא בצלם אלקים איך יבזה צלמו להשתחוות לפני איזה נברא מצבא השמים א\"כ הרי הוא מבזה צלמו צלם אלקים והיינו צורתו האנושות שהיא חלק אלקי ממעל איכה יעבדנו לא' מנבראיו ית' ויתעלה עכ\"ל:
ובספר אמרות טהורות פי' הפסוק כי אראה שמיך מעשה אצבעותיך ירח יכוכבים אשר כוננת. מה אנוש כי תזכרנו ובן אדם כי תפקדנו. מלשון ציוי כי הקשה לו על מה פקדת את האדם לבלתי ישתחוה לשמש וירח ומזלות ולא אמרינן אדרבא מחמת גדלות העבד ניכר גדולת רבו. לזה אמר ותחסרהו מעט מאלקים ר\"ל שהיא קרוב למדריגת אלקים כי נשמתו הוא חלק אלקי ממעל וגם וכבוד והדר תעטרהו שנברא בצלם אלקים לזה אסר לן רחמנא להשתחוות ולהכניע למשרתים החמה ומזלות: הנה תיבות אשר לא צויתי אינו מובן ויש בזה מקום ח\"ו לטענות האפיקורסים. ונראה לבאר דהנה ראוי להתבונן למה יהי' באיסור לכבד ולעבוד לכוכבי השמים וכסיליהן הלא זה מכבוד המלך שעובדין ומכבדין את שריו ועבדיו. משום דהן אמת שמחויבין לכבד את שרי המלך בביתן ובהיכלותיהן מקום שאין שם המלך בכבודו ובעצמו. אבל העובד את שר המלך בהיכל המלך הנה נתחייב ראשו הלא תראה אוריה החתי על שאמר בפני דוד ואדוני יואב נתחייב כידוע ולפ\"ז השי\"ת אשר מלא כל הארץ כבודו ולית אתר פנוי מיני' מי שמכבד ועובד איזה דבר חוץ מכבודו ית\"ש הלא הוא כפירה גמורה. ומה שאנו מכבדין את המצות היינו תשמישי המצות מחבבין ומנשקין אותן הלא הוא בפני המלך ובהיכלו. משום דכיון דזה מצוה שנצטוינו מפי ית\"ש הנה אמר ונעשה רצונו א\"כ רצונו כביכול מלובש בהמצוה. וז\"ש הכתוב או לכל צבא השמים אשר לא צויתי. ע\"כ מנהג אבותינו תורה היא כאשר אנחנו משתעשעין ומכבדין את מצות ד' מיני\"ן אשר נתן לנו השי\"ת באהבה ובזמן שמחתינו הנה לא יעלה על לב איש ח\"ו שמותר לעבוד איזה דבר זולת הבורא ית\"ש חלילה חלילה להעלות זה על לב רק מה שאנו מכבדין את המצות על כי כח המצוה ב\"ה מלובש בה והוא אשר קדשנו במצותיו וצונו ע\"ז ע\"כ בגמר המצוה אנו מכריזין ואומרין למען דעת כל עמי הארץ כי הוי' הוא האלהים אין עוד. בני יששכר. ועי' לעיל סעיף שנ\"ו:", + "קונטרס אחרון
הלא הוא כו' גמורה. ובספר ישמח משה (נח) פי' בשם מהרי\"ט הפסוק לא יהי' לך אלהים אחרים על פני. כי טעות דור אנוש הי' לעבוד לצבא השמים באמרם כי מגדולת עבד ניכר גדולת רבו וחשבו כי זה כבודו ית' אבל הוא טעות. כי אין חולקין לעבד כבוד במקום רבו ובפני רבו. רק שלא בפני רבו. וכמו שמצינו דאורי' מורד במלכות הוי משום דאמר בפני דוד ואדוני יואב. והנה אצל השי\"ת הוי הכל בפניו ואסור ליתן כבודו לאחר. וזה אמרו ית' לא יהי' לך אלהים אחרים. ושמא תאמר מגדולת עבד ניכר גדולת רבו לזה אמר על פני. ר\"ל כי הכל הוא בפני ולא שייך זאת.
ובפ' וירא כ' בשם הקדמונים שהקשו על מה שכ' בפסוק וישא עיניו וירא והנה שלשה אנשים נצבים עליו כו' וישתחו ארצה. וכן ביהושע כתיב וירא והנה איש עומד לנגדו כו' ויאמר לא כי אני שר צבא ה' ויפול יהושע על פניו ארצה וישתחו. האיך השתחוו למלאך הא כתיב לא תשתחוה להם. ואף שלא לשם אלקות מ\"מ הוא בגדר ע\"ז. ותי' דכשמתלבשים המלאכים בדמות אדם שרי. וכתב שם וכן מצאתי בס' הקנה בענין א' שהשתחוה לאליהו מה\"ט להדי':" + ], + [ + "טעם. שאין מברכין זמן ביום שני על הלולב. דממ\"נ יצא בזמן שאמר ביום ראשון אף אם הוא חול דלא גרע מאלו אמרו בשעת עשיית הלולב שיצא. ול\"ד לקידוש שאומר בליל ב' זמן שאותו הוא בשביל היום ולא בשביל הסוכה. טור סי' תרס\"ב. ואע\"ג שגבי שופר אומרים זמן גם בשני. ש\"ה דלפעמים עיקר הקדושה ביום ב' דאף בזמן ב\"ה פעמים היו עושים ב' ימים אע\"פ שלא הי' שם ספק שיום ב' הי' עיקר והי' גומרין יום ראשון בקדושה שלא יזלזלו בו לשנה הבאה. ט\"ז שם ס\"ק א'. ועי' לעיל סעי' תשכ\"ט:" + ], + [ + "עוד טעם. דזמן ליל ר\"ה מדרבנן משום דאבעי לן אי ר\"ה וי\"כ הוי כרגלים ולא אפשיטא לכן אין פוטר את השופר מלברך זמן אבל זמן ליל חג הסוכות דאוריי' לכן פוטר הלולב מלברך זמן. מטה משה סימן תתקנ\"ג:" + ], + [ + "טעם. שאין מוציאין בכל יום מימות חול המועד של סוכות שני ספרים כמו בחו\"מ של פסח. מפני שבפסח יש שם פרשיות הרבה מענין המועד אבל בסוכות אין שם פרשה מענין המועד אלא הקרבנות בלבד. אבודרהם:" + ], + [ + "טעם. שאנו קורין ליום גמר החתימה יום הושענא רבה וכן מה שאנחנו מתפללין בימים הללו בלשון הושענא. דהכוונה הוא הוש\"ע נ\"א היינו הושיע לנו לקבל צעקתינו בנ\"א ימים מן ר\"ח אלול עד היום ההוא וג\"כ הוש\"ע נ\"א תושיע לנו ביום הנ\"א יום גמר החתימה מסירת הפתקין לטובה ולרחמים ולחיים ולשלום ולגאולה שלימה לישראל אמן. בני יששכר. ואומרים מזמורים של שבת ג\"כ*ועיין פרמ\"ג סימן תרס\"ד דאומרים מזמור שיר ליום השבת ג\"כ כקורא בתורה ותהלים. ועי' אשל אברהם שם דנכון לומר משל'ה וה' מלך בהו\"ר קודם ברוך שאמר ואחר ברוך שאמר יאמר מזמור לתודה וכן נכון ע\"ש: שיש בו קדושה יותר משאר הימים ואין אומרים נשמת שאין הנשמה מתאמצת בשמחת יום זה כמו בשאר י\"ט גמור. לבוש סימן תרס\"ד סעיף א':", + "קונטרס אחרון
הושענא רבה. ונוהגין ללבוש הקיטל כמו ביו\"כ. לפי שבחג נדונין על המים. עי' או\"ח סי' תרס\"ד ורמ\"א שם:", + "ואין אומרים נשמת. ויש מקומות שאומרים נשמת וכן יש מקומות שאומרים בכל הקדישים לעלא ולעלא. ובשעת הוצאת ס\"ת אומרים ה' ה' ג\"פ ואח\"כ רבש\"ע הכתוב בסידורים לאומרו בר\"ה ויוה\"כ ויש נוהגין לומר הרבש\"ע שאומרים לשלש רגלים. ובספר ארחות תייס סי' תרס\"ד אות א' כתב בשם תפ\"ש על הרא\"ש סופ\"ק דברכות שמהר\"ם הי' נוהג לומר בהושע\"ר המלך הקדוש. והמלך המשפט:
ובסי' תרס\"ג אות ב' כתב בשם שו\"מ רביעאה ח\"ב סי' ק\"ח אם התפלל מוסף וטעה והזכיר קרבנות של יום אחר צריך לחזור ולהתפלל אף דבלא הזכיר כלל יצא ועל מה שכתב הפרמ\"ג בא\"א סק\"ב דאם קרא במפטיר שבת חוה\"מ רק וביום השני ובירך יחזור ויקרא וביום השלישי בלא ברכה. כתב שם דליתא דהמ\"א סי' קל\"ז והא\"ר פסקו דאם חיסר חובת היום מברך שנית ודוקא בקרא חובת היום ודילג וביום השני שהוא רק משום ספיקא דיומא קורא שנית בלא ברכה כו' ע\"ש:
ובשו\"ת מהר\"ם לובלין סי' פ\"ה כתב שכן אירע פה ק\"ק לבוב והורה שצריך לחזור לפתוח הס\"ת ולקרות וביום השלישי בלא ברכה. וסיים והמורה לחזור ולברך לפניה ולאחריה ולקרות לא הפסיד ואין בזה חשש ברכה לבטלה:", + "מזמור שיר ליום השבת. והטעם. שאומרים בהו\"ר משל\"ה עפ\"י מה דאמרו במ\"ר בראשית פכ\"ב דאמר אדה\"ר כ\"כ גדול כח התשובה מיד פתח ואמר מזמור שיר ליום השבת וא\"כ ראוי לאמרו בהו\"ר. בשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל:" + ], + [ + "טעם. שנקראים הושענא.*בהגהות מנהגים כתב למה נקרא הוא הושענא רבה. אמר הקב\"ה לאברהם אני יחיד ואתה יחיד אתן לבניך יום המיוחד לכפר בו עונותיהם וזהו הושענא רבה. ותשמישי קדוש' נגנזין ותשמישי מצוה נזרקין. והושענות שבלולב וכיוצא בה אסור לפסוע עליהם ואע\"פ שנזרקות שם בשם א\"ז הג\"ה בפרק בני העיר: משום שמנענעים אותם בשעה שאומרים הושענות. עטרת זקנים סימן כ\"א. וע\"ל סעיף תתפ\"ג:", + "קונטרס אחרון
שנקראים הושענא.*בספר זכרון טוב כתב דבליל הו\"ר לאחר תהלים הי' רגיל הרב הצדיק הקדוש מהר\"י מנעסכאיז זצוק\"ל לחלק חתיכות לולב לאיגוד ההושענא לכל הנכנסים לפניו. והי' זה בהידור גדול' ובדביקות נפלאה. ובהבטה על כאו\"א בפרטיות. וגם הי' עושה בעצמו את אגודת ההושענא שלו בתוך הסוכה: בש\"ע האריז\"ל כתב וז\"ל לעשות ההושענא תקח ה' בדים של ערבה ותזהר מאד שלא תחברם עם הלולב כלל כמו שעושין קצת עמי הארץ ולא תטלם בידך רק אחר שאמר הקדיש תתקבל קחם בידך אחר שכבר הונח הלולב מידך וגמרת מצותו אח\"כ קחם בידך ותכה בהם ה\"פ על הקרקע:", + "בשעה שאומרים הושענות.*בספר תפלה למשה פי' למען פארך. פאר זו תפילין כנודע ובתפילין דמארי עלמא כתיב ומי כעמך ישראל. וזהו הושענא למען פארך התפילין שלך דמשתבחי בשבתא דישראל:
ובספר באר משה (להושענא רבה) פי' הושע נא טוענת עולך. שיש בקרב ישראל צדיקים גמורים אמיתיים שאינם חוששים כלל לצער עצמם ולא מקפידים כלל על צער הנוגע אליהם. אך שהם טועני\"ם עול\"ך וצועקים בכל נפשם ומאודם על עול\"ך. שהוא העול והגלות השכינה הקדושה כביכול: בספר בוצינא דנהורא פי' הושענא מריטת לחי. היינו ישראל וואס רייסין זיך לחי עולמים*בספר בני יששכר פי' כבושה בגולה לומדת יראתך. ע\"ד שאמרו תלמידי הבעש\" דכל מה שיארע להאדם יעלה בכוונתו להשי\"ת. אם רואה דבר הנאהב יבין שמזכירין לו מדת אהבה. ויעלה זאת במחשבתו לאהבת השי\"ת וידבק באהבתו ית\"ש ותתבטל אהבה החיצונית. ויעלה את הנה\"ק אשר בתוך האהבה החיצונית מניצוצי השבירה להשי\"ת:
וכן ברואה דבר מאויים. היינו ברואה איזה עכו\"ם או איזה סרדיוט וכיוצא המאיים עליו יבין וילמד עי\"ז יראתו ית\"ש ויעלה זאת למדת היראה וגבורה. וזהו הפי' כבושה בגולה. מה שכנס\"י הקדושה היא בגולה. ויש להם בכל פעם אימה ופחד מן העכו\"ם הכובשים ודוחקים אותם. עי\"ז לומדת יראתך:
ובספר קרבן עני כתב שמעתי מפי איש נאמן ששמע מפי הרב הצדיק הקדוש מקאזניץ זצוק\"ל כאשר אמר הפיוט אום אני חומה והגיע לתיבת סובלת סבלך אמר גלוי וידוע לפניך רבון דעלמא כולא שאני יודע ייחוד אחד שאם הייתי רוצה הי' מוכרח משיח צדקינו לבוא. אך סובלת סבלך אם אתה סובל גם אני סובל:
ובספר המאור הגדול פי' בשם הרב הצדיק הקדוש מראפטשיץ זצוק\"ל כל שיח תדשא ותושיע. כי אם האדם זוכה אז פועל אפי' בלא תפלה אלא מדבר דברים בעלמא בינו לחבירו ואומר האיש הזה צריך לרפואה נתרפא תיכף. וכן כל מה שאומר פועל בדברים בעלמא בלי שום תפלה. וז\"ש כל שיח אפי' שיחה בעלמא כדרך ב\"א יהא עושה פירות ותדשא ותושיע. ועי' ליקוטים סעי' ס\"ב בהשמטה בד\"ה ובספר:
ובספר זרע קודש מהרב הצדיק הקדוש הנ\"ל פי' הושע נא עננים מלהמניע. שלא ימנע יתברך שמו מלענות אותנו:*בספר דברי יחזקאל להרב הצדיק הקדוש משינאווע זצוק\"ל פי' דלותי ולי יהושע עפ\"י המדרש (וישלח פ' ע\"ה) אמר לו הקב\"ה דוד בני אפי' את מקימני כמה פעמים איני קם. ואימתי אני קם לכשתראה עניים נשדדים ואביונים נאנקים. וכעת אין לנו שום זכות לבקשך כי נשארנו ריקם רק זאת שדלונו מאד ולכן הושענא:
הושע נא שלש שעות וכו' ע\"ד אמרם ז\"ל (שבת כ\"ט) אברהם אמר וכו'. יצחק אמר כמה שנין וכו' פלגא עלי ופלגא עלך וכו'. הנה אם נחלק הימים בפרוטרוט עד\"ז פלגא דשינתא נשאר י\"ב שעות פלגא דמיכלא ומשתייא ודבה\"כ נשאר ששה שעות פלגא על הקב\"ה. היינו שלש שעות*ויש לפרש עפ\"י מה שכתב בש\"ע האריז\"ל כי אין יכולת להשהות המוחין יותר מג' שעות. ולזה חסידים הראשונים היו שוהים שעה אחת קודם התפלה ואחד בתפלה ושעה א' אחר התפלה. והם ג' שעות לבד להשהות המוחין. וזה שאנו מתפללים הושענא שלש שעות. שיושיענו שנוכל להשהות המוחין ולכוון בהשלש שעות:
ובספר תולדות אהרן להרב הצדיק הקדוש מוהר\"ר אהרן מגיד משרים דק\"ק זיטאמיר זצוק\"ל (האזינו) כתב וז\"ל צריך האדם שיהי' מחשבתו דבוקה בו יתברך אע\"פ שאין לו כח לעשות איזה מצוה או ללמוד תורה אעפ\"כ המחשבה תהי' תמיד בדביקות. לפי שהבורא ב\"ה מנהיג העולם בשמו הגדול ברוך הוא שיש י\"ב צרופי הוי\"ה. וי\"ב צרופי אדנ\"י. ומנהיג היום שיש בו י\"ב שעות בי\"ב צרופי הוי\"ה. וי\"ב שעות הלילה מנהיג אותם ע\"י י\"ב צרופי אדנ\"י. נמצא בכל שעה מהשעות יש בו צרוף משמו הגדול ב\"ה לכן צריך שיראה הגם שאינו יכול לעבוד את הבורא בעובדא עכ\"פ יהי' דבוק להבורא במחשבה. הגם שצריך אדם לישן כמה שעות. אך במה שקורא ק\"ש שעה\"מ בזה הוא מקיים אותן הצרופים של שעות השינה. וכן אלו השעות שצריך לאכול אע\"פ שאין אנו יודעים כוונות וסודות האכילה אעפ\"כ כשאנו מברכים הברכות כתיקונם. היינו ענ\"י והמוציא בזה מקיים אותן הצרופים של שעת אכילה. וע\"ל בהשמטה לסעיף תשל\"ג בד\"ה ובס' ח\"א: . בשם הרב הצדיק הקדוש מוהר\"ר חיים קראסנער זצוק\"ל:
חנון בידם מעבידים. כי בר\"ה ויוה\"כ אנו עובדים את השי\"ת בפה ולשון. שמרבים תפלות ותחנונים. ובסוכות אנו עובדים את השי\"ת בידים בלקיחת אתרוג ולולב. וזהו חנון בידם מעבידים עובדים את מלך חנון בידים. בוצינא דנהורא: " + ], + [ + "טעם. שבליל הושענא רבה ניעורין כל הלילה ואומרים כל ספרי תהלים. מצד שהוא אושפיזא דדוד המלך ע\"ה ודוד הי' ניעור ולא הי' ישן רק שיתין נשמי ואמר שירות ותשבחות. לזה אנו מעוררים מדה שלו. מחזה אברהם קונטרס חזון למועד:" + ], + [ + "טעם. כשמוציאים כל הספרי תורה מהיכל בהו\"ר ובשמחת תורה מעמידין נר בהיכל. משום שנר מצוה ותורה אור*ועי' ט\"ז סימן קנ\"ד ס\"ק ז' דלא יפה עושים קצת שביום הו\"ר שמוציאין כל ס\"ת ושמים שם נר אלא שי\"ל כיון שעושין כן לכבוד התור' לסימן תור' אור דהיינו רמז בזה כשאין שם ס\"ת צריך לאור הנר אבל אין זה מספיק כיון שיש איסור להוריד הקדוש' של הארון ע\"ש. ועי' שערי תשוב' סימן מ' ס\"ק ה' שיש שעושים במקום המיוחד לישיבתם תחת הספסל תיבה קטנ' להצניע שם טלית ותפילין ויושבים על הספסל שיש להתיר רק דיש להחמיר שיהי' גבוה טפח ע\"ש. ועיין קונ\"א לט\"ה בהשמט' לסעיף כ\"ח בד\"ה ובענין: :" + ], + [ + "טעם. שנוהגין להתיר האגודה של הלולב בהושענא רבה. יש סמך לדבר דכתיב כפת חסר וא\"ו לומר ו' ימים יהי' כפות דהיינו באגודה ולא יותר.", + "עוד טעם. משום להרבות שמחה שיש בו יותר שמחה כשמנענעים בלא אגודה וטעם זה עיקר אלא דאסמכוה אקרא זה. לבוש סימן תרס\"ד סעיף א':", + "קונטרס אחרון
ולא יותר. מוצאי יו\"ט יקח הלולב עם מיניו וישמור אותו במקום מיוחד יהי' לו למשמרת יראה אותם ויזכור ויזכה ע\"י להנצל מכל צרה ואל ישליך ויזרוק אותם לאשפה אחר שהם רומזים לענין גדול. סדה\"י. וכן כתב ג\"כ הגאון הקדוש מו\"ה חיד\"א נ\"ע בשם מוהר\"ם דילזאנו דמירושלמי שבת גבי קיטור לולבך משמע שם שהי' נוהגים להצניע לולבם אחר החג בביתם:
ובספר ארחות חיים סי' תרס\"ד כתב בשם ס' יפה ללב דמנהגם ביום הו\"ר אחר התפלה ליקח הלולב כשהוא קשור עם הדס וערבה ולהניחו ע\"ג פתח הבית שהוא ישן בו לשמירה עד הפסח ובער\"פ לוקחין אותו להשליכו מחציתו בבוקר אל תוך שריפת החמץ ומחציתו לתוך התנור שאופין בו המצות של מצוה. והאתרוג עושין אותו מרקחת בצוקער אחר החג להעלותו על השלחן בליל ט\"ו בשבט ר\"ה לאילנות בכלל הפירות שיברכו עליו מאנשי הבית איש או אשה ומ\"ג אם היא הרה ללדת וגם ליתן ממנו למקשה לילד שאומרים שהוא סגולה שתלד בריוח ולא בצער ויצא הולד בר קיימא לחטו\"ל כשאוכלת ממנו באותה שעה ע\"ש:" + ], + [ + "טעם. שנוטלין הקשר מהלולב בהו\"ר. ע\"ד שאומרים ליולדת השי\"ת יתיר אותך מקשרך. כן אנו מתפללים שיתיר השכינה הקדושה כביכול ויהי' ילד יולד לנו בן ניתן לנו. זרע קודש:" + ], + [ + "עוד טעם. ע\"ד הכלה שיוצאת בהינומה וראשה פרועה ואז המנהג לבכות ואח\"כ עושין סעודת חתונה וזהו בחי' שומע. שם:" + ], + [ + "עוד טעם. שנוטלין הקשר מהלולב ונשאר מפורד. לרמוז איך אנו מפוזרים ומפורדים בין העמים. וטעם. שיום הו\"ר נקרא יום הערבה שבו מתערבים כל השמחות. שם:" + ], + [ + "טעם. לחבטת הערבה בארץ. כדי לבער הדין שלא ימצא ולהורידו עד לעפר שלא יהי' עוד בעולם.*כתב הלבוש סימן תרס\"ד סעיף ג' אחר שהקיפו עמה וגמרו ההושענות נוהגין לחבוט אותם על הקרקע או הכלי פעמים או שלש וכל המנהגים הללו שעושין בחג. הם משום שמחה דכתיב ושמחת בחגיך כמו שעשו בו שמחת בית השואבה: תולעת יעקב:" + ], + [ + "טעם. שאין מברכין על הערבה כמו שמברכין על הלולב. לפי שערבה מנהג נביאים הוא ואין לברך על המנהג. ספר התניא סי' פ\"ו. וע\"ל סעיף תל\"ט." + ], + [ + "עוד טעם. לפי שבא לגרש הסט\"א ע\"כ אין מברכין עליה. ע\"ד ולא חפץ בברכה ותרחק ממנו. פע\"ח שער המועדים. ומה\"ט אין לברך על מים אחרונים:", + "קונטרס אחרון
ותרחק ממנו. ובסידור יעב\"ץ כתב בשם האריז\"ל לוקחין ה' בדים ואין קושרין אותה (משום קשר רשעים אינו מהמנין) ולא מחברין אותה אל הלולב:" + ], + [ + "טעם. דבשמיני עצרת נהגו מקצת לאכול בסוכה ואין מברכין על ישיבת'. עיין סוכה דף מ\"ז ע\"א והלכתא מיתב יתבינן ברוכי לא מברכינן. וכתב הרא\"ש הטעם דלא מברכינן דכיון דיום שמיני עצרת הוא אי אפשר לברוכי בסוכה דקשין אהדדי אי יום סוכה הוא לאו שמיני עצרת הוא ואי שמיני עצרת הוא לאו יום סוכה הוא ומשום דספיקא תרוייהו עבדינן לחומרא יתבינן בסוכה ולא מברכינן. וטעם. שיש נוהגין שלא לישב בה בליל ח'. מפני שבלילה צריך לברך זמן ואם אוכל אז בסוכה נמצא אז אכילתו בסוכה סותרת את ברכת זמן ומפני כך סוברים שמה שאמרו בגמ' מיתב יתבינן ביום דוקא אמר שאין אומרים בו זמן. ב\"י סימן תרס\"ח. וטעם. שיש נוהגין שלא לאכול ג\"כ ביום רק מקדשין בסוכה ואוכלין שם מקצת סעודה והשאר אוכלין בבית. משום שכל שבעת ימי החג מתפללים לטללים וי\"ט האחרון מתפללים לגשמים ולכן נפטרים מהסוכה כדי להתפלל על הגשמים בלב שלם. מדרש תנחומא פרשת פנחס ועי' ט\"ז שם:", + "קונטרס אחרון
דבשמיני עצרת. טעם. שנקרא זה היום עצרת. על שם שהשכינה עוצרת לישראל להקריב לפניו פר אחד. ויום מתן תורה קורין אותו חכמי האמת עצרת כשמיני של חג שקראו הכתוב כן. הא למדת ששמיני של חג זה שקול כיום מתן תורה. כד המקח:", + "ולא מברכינן. וטעם שבליל שמיני אסור לישן בסוכה וביום שמיני אוכלין שם. משום דמה שאוכל שם משום ספיקא הוא ויתובי יתבינן ברוכי לא מברכינן ואית ליה היכר. אבל בליל שמיני אין בו היכר דעל השינה לעולם אין מברכין ונראה כמוסיף. מהרי\"ל:
וטעם. דאתרוג מותר בשמחת תורה ונוי סוכה אסור עד מוצאו. משום דבליל שמיני אוכלים בסוכה ואז איתקצאי לכולי יומא. אכן אתרוג לא איתקצאי למצוה בשמיני דהא לא מברכין עליו לפיכך מותר בשמחת תורה. שם.", + "רק מקדשין בסוכה. בספר זכרון טוב כתב שהרב הצדיק הקדוש מנעסכאיז זצוק\"ל לא הי' אוכל בליל ש\"ע בסוכה. רק בש\"ע ביום היה מקדש בסוכה והי' נפטר משם בניגונים ושמחה:" + ], + [ + "טעם. שאומרים זמן בשמיני של חג הסוכות משא\"כ בשביעי של פסח. מפני ששמיני רגל בפ\"ע לענין פז\"ר קש\"ב פי' פייס בפ\"ע. זמן בפ\"ע. רגל בפ\"ע. קרבן בפ\"ע. שיר בפ\"ע. ברכה בפ\"ע. פייס. ר\"ל שהי' מפייסין בו אנשי המשמרות על הקרבן מה שלא היו עושין כן בפרי החג אלא הי' חוזרין עליהם חלילה הכ\"ד משמרות כמו שמפורש בפרק החליל. זמן בפ\"ע. שמברכין בו שהחיינו כמו ביום ראשון של חג. רגל בפ\"ע. שבתפלה וברכת המזון אין אומר את יום הסוכות אלא את יום שמיני חג עצרת. קרבן בפ\"ע. שהי' מקריבין כל ימי החג ע' פרים כנגד ע' אומות והי' מתמעטין והולכין סימן לעכו\"ם שיתמעטו ולפי סדר מיעוטם הי' להקריב בשמיני ו' פרים ואין מקריבין אלא אחד והוא כנגד אומה יחידה. שיר בפ\"ע. שהשיר שהיו הלוים אומרים ביום השמיני לא הי' מכלל שירות החג. ברכה בפ\"ע. על שם שמברכין בו את המלך שנאמר ביום השמיני שלח את העם ויברכו את המלך. סוכה דף מ\"ח ע\"א. ועי' אבודרהם:" + ], + [ + "טעם. שאין נוטלין לולב בשמיני משום ספק שביעי. משום דנטילת לולב במדינה כל שבעה אינו אלא משום זכר למקדש שמן התורה אינו חובה בגבולין אלא יום אחד שנאמר ולקחתם לכם ביום הראשון וגו' אבל במקדש חייבין כל שבעה שנאמר ושמחתם לפני ה' אלהיכם שבעת ימים לפיכך די לנו בשבעה ואין חוששין לספק. אבודרהם:" + ], + [ + "עוד טעם. כי בנטילת לולב בשמיני יש בו איסור טלטול. ועוד יש טעם אחר שאם כן היינו עושין אותו חול וכבר קראנוהו שמיני עצרת. שם." + ], + [ + "טעם. שמתחילין בשמיני עצרת עשר תעשר אפי' חל בחול. לפי שאז זמן המעשרות אמנם בשאר ימים טובים כמו באחרון של פסח ובשני של שבועות אם חל בחול מתחילין מן כל הבכור ובשבת מתחילין מן עשר תעשר. מ\"א סי' תרס\"ח ס\"ק ד'. ועי' לעיל סעיף תקס\"א וסעיף תקס\"ד וסעי' תקס\"ה:" + ], + [ + "טעם. למה תקנו ז\"ל גבורות גשמים מיו\"ט האחרון של חג ויום השאלה אינו רק בז' במרחשון לבני ארץ ישראל או לס' בתקופה במדינות אלו. מפני שמיו\"ט האחרון ואילך זמן גשמים אע\"פ שאינן צריכין כיון שחג זמן גשמי שנה ושנוי העתים חורף מן הקיץ צריכין אנו להודות לפני השי\"ת בעת השינוי אבל השאלה לא נעשה עד עת הצורך*ועי' פרי חדש סי' קי\"ז סק\"א דכתב וז\"ל שאם לא שאל ביום ס' ואם נמנה מעל\"ע אין הס' נשלמים בעת שהתפלל אין מחזירין אותו אלא אם נשלמו כבר הס' מעת התקופ' עכ\"ל. ועיין טור שם מ\"ש בשם אבי העזרי. ועיין מחצית השקל סימן תי\"ט. ועיין תשב\"ץ אות רט\"ו:
ולעולם מתחילים כ\"ב נאוועמבער (לחדשי רוסיא). והיינו בתנאי שחודש פעברואר הוא לפעמים כ\"ח יום ולפעמים כ\"ט יום. ולכן אם יהי' אותו פעברואר שאחר נאוועמבער כ\"ח יום אז השאל' כ\"ב נאוועמבער. אבל אם יהי' החודש פעברואר שאחר נאוועמבער כ\"ט יום אז השאל' כ\"ג נאוועמבער. כי תקופת תשרי לעולם שבעה ימים קודם אקטאבער. ותלוי הדבר בחדשיהם להיות או\"ה מונים לחמה. והתקופ' ג\"כ לפי הילוך החמה. עיין ב\"י סימן קי\"ז ומחצית השקל שם:
והסימן לידע השנה שחודש פעברואר יהי' כ\"ט יום הוא השנה שנחלק בארבע' מתחלת שנת המאה למספרם. למשל שנת ד'. ח'. י\"ב. ט\"ז. וכו' עד ק':
וזאת לדעת כי בשנת שמ\"ג לאלף הששי קם האפיפיור בעיר רומי עם חברת חכמים ידועים אשר הי' בזמנו וצוה לשנות סדר חשבון השנים. וביום ד' לחודש אקטאבער משנת שמ\"ג ניתן צו שביום המחרת שהי' לפי חשבון הישן ה' ימים בחודש אקטאבער לחשוב אותו ט\"ו לחודש אקטאבער ולדלג בחשבון עשרה ימים. ועל הימים הבאים גזרו להיות כל שנה במדה פחותה מעט. היינו לפחות ג' ימים בכל ד' מאות שנה. שבתשלום המאה עצמ' הראוי' להיות מעוברת (לפי שכל מאה מתחלקת לד' בשוה) יגרעו יום העיבור ההוא ולעשותה פשוטה. היינו שחודש פעברואר יהי' ג\"כ רק כ\"ח ימים. רק אם המאות גם המה יתחלקו לד' ד'. היינו ארבע מאות. שמונה מאות. שנים עשר. ששה עשר מאות וכו'. אז לעבר אותה שנה שחודש פעברואר יהי' אז כ\"ט ימים. והיוונים והרוסין נשארו בחשבונם ועושים עיבור מיום א' אף בשנת המאה שאינה מתחלקת בארבע':
ולפ\"ז עד שנת המא' התשע' עשר הי' ההפרש ביניהם י\"ב ימים. כי לבד העשרה ימים שנגרעו אז בשנת התיקון אשר הי' בשנת שמ\"ג נתוספו עוד ב' ימים. היינו בשנת מאה השבע' עשר יום אחד. ובשנת מאה השמונ' עשר יום א'. אמנם בשנת מאה הששה עשר לא נוסף מטעם שהמאות מתחלקות. לד'. ד'. וכמו שעשו היוונים באותו שנה עיבור יום א'. כן גם הם עשו אותו עיבור. ומשנת מאה התשעה עשר למספרם הגיע ההבדל לי\"ג ימים:
והנה עד מאה התשעה עשר הי' השאלה כ\"ב נאוועמבער (לחדשי רוסיא) ובחדשי שלנו ג' דעצעמבער. היינו בליל' אחר ג' דעצעמבער. ובשנה שחודש פעברואר כ\"ט יום אז הי' השאל' בשנה הקודמת כ\"ג נאוועמבער (בליל' אחר ד' דעצעמבער). ומתחלת שנת מאה התשע' עשר הוא כך אם יהי' אותו פעברואר בשנ' השנית כ\"ח יום אז השאל' בשנה הקודמת כ\"ב נאוועמבער (בליל' אחר ד' דעצעמבער) אבל אם יהי' החודש פעברואר בשנה השנית כ\"ט יום אז השאל' כ\"ג נאוועמבער (בליל' אחר ה' דעצעמבער) וכן יהי' עד תשלום המאה השנית. יהי רצון שיבנה ביהמ\"ק בב\"א. . כל בו: ", + "קונטרס אחרון
שמיו\"ט האחרון ואילך זמן גשמים.*בספר ארחות חיים סי' תרס\"ח אות ד' כתב בשם ספר אוצר החיים פנחס מצוה שכ\"ו דבשמיני עצרת שרוב פעמים קר ורוחות שאינם טובים במדינות אלו ומוכח דיושב לשם מצוה אסור לישב בסוכה בעת הזה דעובר על בל תוסיף אם לא שאויר צח וזך דנהנה בישיבתו מצוה לקיים דברי חכמים ויכוון שיושב לשם תענוג ע\"ש:
ובשם שו\"ת מהר\"ם מרוטינבורג סי' ז' כתב בשמיני עצרת שחל בשבת ושכחה האשה דצריכין לאכול בסוכה והדליקה הנרות בבית דאסור לטלטל הנרות ע\"י עכו\"ם לסוכה. אמנם בשבעת ימי החג יש להתיר: כי בא\"י מן הפסח ועד חג הסוכות לא ירד אף טפה מטר. רק בלילה ירד טל רב מאד. ומזה יתגדלו הפירות וכל הירקות הנחמדים למראה. ואם ירד גשם בחג הסוכות לפלא גדול יחשב ואינו סימן טוב. גם יורה על איחור. הגשם כמאמר רז\"ל משל לעבד שמזג כוס לרבו וכו'. לרוב יתחיל הגשם לירד מז' מרחשוון שהיא רביעה ראשונה. ונקרא בתורה יורה. וז' בו מתחילין לומר טל ומטר. ומז' בו ואילך אם עוד מטר לא ניתך ארצה יקראו צום בכל דיני תענית הנזכר (תענית דף י' ודף י\"ב) כי שם הגשם הוא פקוח נפשות הן לשדות וכרמים החרבים כל ימי הקיץ. והן למי בורות המסתפקים מהם כל ימי הקיץ. כי מעיינות שם מועטים. ומי המטר טובים ומתוקים מאד לשתי' ובישול ובכל חצר יש בור מתחת לארץ בור סיד שאינו מאבד טפה. ויזוב המים מהגנות ע\"י מרזיבות. וגם אם יעמדו ימים רבים יותר הם צלולים וקרים. ומה גם בימי הקיץ כששואבים מהבור דלי מים הוא צלול וקר מאד:" + ], + [ + "טעם שנקרא שמחת תורה. ע\"ש ששמחין בו לעשות שמחה ומשתה לסיומה של תורה.*ונוהגין להרבות קרואים לס\"ת וקורין פרש' אחת כמה פעמים שירצו וכן הרבה לפרש' אחת ואין איסור ברכ' לבטל' בדבר כדי לזכות כולם בקריאת התור' ביום סיומה. ונהגו לקרות כל הנערים לספר תור' כדי לחנכן במצות קריאת התור'. ומברכין בעל פה פסוק המלאך הגואל כו'. עיין לבוש שם. כתב הפ\"מ שם ולענין ברכ' על התור' כשקורין הרבה כהנים או לוים או נערים ראוי שאחד יברך והשאר ישמעו ויצאו בברכתו וקטן י\"ל הוי תרי דרבנן לכן יברך גדול והשאר ישמעו ע\"ש. ועי' מ\"א סימן קפ\"ו סק\"ג: לבוש סי' תרס\"ט:", + "קונטרס אחרון
לכן יברך גדול. והמנהג שלא לקרות וזאת הברכה כי אם לנשוי כידוע שתיבת וזאת מורה בחי' דו\"נ ו' דכר זאת נו\"ק עזה\"ק ר\"פ חוקת ור\"פ ואתה תצוה. אשל אברהם סי' תרס\"ה.", + "לסיומה של תורה. עי' רוקח סי' שע\"א דהנאת סיום התורה והתחלת התורה בשמחת תורה לחתן מברך שהחיינו וקימנו והגיענו ע\"ש. ואנן לא נוהגין כן:" + ], + [ + "טעם שבשמחת תורה אחר שמסיימין בו התורה קורין מיד בראשית עד סוף ויכלו. כדי שלא יהא פתחון פה לשטן לקטרג ולומר רבש\"ע כבר סיימו אותה ואינם רוצים לקרות עוד.*ועי' אלי' רבה סימן קל'ב ס\"ק ו' דמהאי טעמא נוהגים לומר אדון עולם אחר התפלה כיון שמתחילין בו ע\"כ אחר שמסיימין חוזרין ומתחילין שלא יקטרג השטן. וע\"ש סימן רל\"ט ס\"ק ד' דמה שנהגו לומר אדון עולם אחר ק\"ש שעל מטתו. לפי שיש בו בידו אפקיד רוחי ע\"ש. וע\"ל סעיף כ\"ט: ומה שמסיימין ומתחילין התורה ביום אחרון דסוכות ולא בר\"ה שהוא יום ראשון מן השנה. כדי להטעות את השטן שלא ידע מתי יהי' ר\"ה שהוא יום הדין ולא יקטרג על ישראל וכיון שנדחה הסיום והתחלה מיום ר\"ה דחוהו עד כלות כל הימים טובים כדי שלא יצטרכו להפסיק בפרשיות של היום טוב. שם:", + "קונטרס אחרון
קורין מיד בראשית. כתב לי ידי\"נ הרב הה\"ג מו\"ה צבי יחזקאל שליט\"א אבד\"ק פלונסק וז\"ל שמעתי בענין שישו ושמחו בשמחת תורה דהבדל בין ששון לשמחה כתב הגה\"ק הגר\"א מווילא ז\"ל דשמחה יאמר בעת התחדשות הדבר המשמח את האדם. וששון כשהדבר עומד על גמר טובו ושלמות פעולתו כמאמר שמחים בצאתם וששים בבואם. כאשר יצאו להאיר על הארץ ישמחו. ובעת בואם למערב שגמרו פעולתם הטוב ישישו.*ובספר בני יששכר דרוש לסוכות אות כ\"ב כתב החילוק בין ששון לשמחה. ששון הוא מה שהאדם מקוה להשיג טוב ומזה שש. ושמחה נקרא מה שכבר הגיע לו הטוב ושמח על זה וחילוק בין ששון לשחוק, הששון עיקר הוא בל\"ב. ושחו\"ק נראה בתנועת האיברים:
ובספר דברי שאול (ברכה) כתב בשם ר\"י גאנ\"ח ההבדל שבין שחוק לשמחה. ששמחה הוא מצומצם לא בהעדפה. אבל שחוק הוא מלשון טפח שוחק שהוא עודף יותר. (וברוח) כתב ההבדל שבין שמחת הגוף לשמחת הנפש. ששמחת הגוף הוא רק בעודו עוסק בשמחה:. עד\"מ בעת אכלו ושתו אבל אח\"כ נפשו ריקה. אבל שמחת הנפש כל עוד שיזכור כי עשה מצוה ישמח לבבו. וכבר המליץ הבינה לעתים על זה וצדיקים יעלצו וישישו בשמחה. היינו שישישו על אשר שמחו כבר:
ובספר תולדות אהרן (ויצא) כתב החילוק שבין שמחה לגילה. ששמחה הוא בהסתר. וגילה הוא שמחה של התגלות. וזה שכתוב שוש אשיש. בהסתר. בה'. כשיתמלא השם אשמח בלבי מאוד. ואז תגל נפשי יהא השמחה מחמת שיתגלה על נפשי התגלות אלהות ותהי' שמחה זו ג\"כ בהתגלות. ובדרוש לפסח כתב שהשמחה שהוא באתכסיא נקרא ששון. והשמחה שהוא באתגלי נקראת שמחה: ונא' (איוב ג') השמחים אלי גיל ישישו כי ימצאו קבר. שבהתחדש להם רגע ראשונה של מיתה הם שמחים. וכאשר נגמר רצונם ישישו. וא\"כ לכאורה מה טעם שאומרים בש\"ת שישו ושמחו. ששון קודם לשמחה. והול\"ל שמחו ושישו אך לפי שאומרים זה אחר קריאת התורה. שמסיימים אז התורה. ומתחילין תיכף בראשית לכן אומרים לשון שישו על הסיום ושמחו על ההתחלה:" + ], + [ + "טעם. שבשמחת תורה כשקוראין לחתן בראשית עונין כל הקהל בקול רם ויהי ערב ויהי בוקר יום אחד וכן יום שני וכן יום שלישי וכן כולם עד יום הששי אומרים כל הפסוקים שבויכלו עד לעשות. ומפסיקים בזה פסוקי דלא פסקו משה ולמה נהגו דוקא כן בשמחת תורה ולא בשבת בראשית. אלא לפי שסיימו את התורה ומתחילין לקרות בראשית ותכלית קריאת פ' בראשית אינו להוציא את הרבים ידי חובת הקריאה כי קורין את הפרשה עוד הפעם בשבת בראשית ואם כן אינו דרך לימוד תורה לרבים רק דרך שמחה יתירה כקורין את שמע והודאה בעיקרי האמונה וע\"כ קורין כל הקהל פסוקים אלו להורות שאנו מאמינים בני מאמינים בעיקרי הבריאה וחידוש העולם וע\"כ קורין דוקא פסוקים אלו בקול רם בשמחת תורה וע\"כ בויהי ערב ויהי בקר יום הששי קורין עד לעשות. להורות שאנו מודים ואנו מעידים על חידוש הבריאה ועל שבת. ועוד לרמוז על קרבנות התמיד שהי' ערב ובוקר ולפיכך הי' מעמדות בישראל שהיו קורין במעשה בראשית והעולם עומד בזכות המעמדות. בקורת התלמוד:" + ], + [ + "טעם. שאפי' כהן או לוי יכולין לעלות לחתן תורה. כיון שכבר קראו יותר מחמשה שקורין ביו\"ט.*בספר אשל אברהם סימן תרס\"ה כתב וז\"ל הייתי נוהג עד עכשיו להיות חתן בראשית. או אולי לפעמים חתן תורה. ובשנה זו צויתי לקרותי שלישי כמו בכל רגל ובשבת קודש. כי חמש' קרואים הראשונים הם מעיקר תקנת חכמינו ז\"ל בש\"ס והנוספים אינם מעיקר התקנה:
והגאון הקדוש בעל חת\"ס זללה\"ה עלה בש\"ת לתור' שלישי וכן לחתן תורה ונדר ח\"י לטרות נרות. והקרואים היו שבעה פעמים שבע' (חמשה). חוט המשולש. ועי' פ\"מ סימן תרס\"ט דכתב ונוהגין שאף מי שעלה כבר בר' וזאת הברכה עולה לחתן תורה או לחתן בראשית דהכל יודעים משום שמחת תור' ליכא פגמא אף בב' ס\"ת ע\"ש:
ובספר ארחות חיים שם כתב בשם שו\"ת חיים שאל ח\"ב סימן ל\"ח חתן תורה שהוא לוי ואין לוי אחר בביהכנ\"ס א\"צ לצאת וקורא הכהן ב\"פ ויעלה הלוי החתן בסוף הקרואים ע\"ש:
ש\"צ שטעה בשמחת תור' ואמר קדיש אחר ספר ראשון צריך לומר פ\"ב אחר הספר השני. א\"ר שם. ושו\"ת אמרי א\"ש סימן נ\"א: לבוש סי' תרס\"ט: ", + "קונטרס אחרון
בסוף הקרואים. ובהד\"ט שם כתב דהוא במקום שנוהגין להוציא ס\"ת אחר לח\"ת דהו\"ל תד גברי בתרי ספרי. אבל אם אין מוציאין רק ס\"ת א' יכול לקרותו ללוי ולחתן תורה ע\"ש.
וכן אין מקפידין לקרות אפי' שלושה כהנים זה אח\"ז. כגון א' לחתן תורה. והשני לחתן בראשית והשלישי למפטיר כו' ואפי' אין להם אלא ס\"ת אחת. (לבוש סי' קל\"ה סעי' י') אבל בר\"ח טבת שחל להיות בשבת אעפ\"י שמוציאין ג\"כ ג' ס\"ת אפי' אם רוצים לקרות בס\"ת הראשון ח' גברי אין רשאין לקרות להכהן שיהי' השמיני כיון שעדיין אין משלימין הקריאה בספר זה. והמשלים הוא בספר השני שקורין בו פ' ר\"ח ואז יכולין לקרותו. וכן הדין בשבת שקלים ופ' החודש כשהם בר\"ח. קיצור ש\"ע סי' ע\"ז סעי' כ\"ד." + ], + [ + "טעם. שנוהגים שהמסיים והמתחיל נודרים נדרים וקוראים לכל מרעיהם ועושין משתה ושמחה ויו\"ט לסיומה של תורה. שנאמר (מ\"א ג') ויבא ירושלים ויעמוד לפני ארון ברית ה' ויעל עולות ויעש שלמים ויעש משתה לכל עבדיו אמר רבי אלעזר מכאן שעושין סעודה לגמרה של תורה. מדרש שיר השירים פרשה א':" + ], + [ + "טעם. שנוהגים להפוך הס\"ת בהגבהתה בלילה וביום שמחת תוה\"ק. על דרך הפוך בה והפוך בה בעת סיומה והתחלתה שזה בחינת הפוך בה. אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' תרס\"ה:" + ], + [ + "עוד טעם. מצד שנשיא אפרים הקריב ביום השמיני. ועכשיו בשמיני עצרת הנתוסף בבחי' חביבים דברי סופרים חדשים גם ישנים. והוא בגדר תוספות ברכה מורים בחי' מ\"ש שכל את ידיו ליתן הבכורה בברכה לאפרים. וכן עושים בחי' הפיך הידים ביום שמיני ההוא שבו קרבן בפני עצמו וברכה בפני עצמה. שם:" + ], + [ + "טעם. שקונין מצות בשמחת תורה והלא יו\"ט הוא. וכ\"ת מצוה מותר לקנות בי\"ט. מ\"ש מס\"ת ותפילין דאין קונים בי\"ט. משום דהתם עדיין הם לפניו כל שעה לקנותם והמצות האידנא הן שעתן. ועוד צרכי רבים הם שקונין המצות ומתירין בי\"ט. מהרי\"ל. וע\"ל סעי' רס\"ח בהשמטה בד\"ה עוד כתב:", + "קונטרס אחרון
ומתירין ביו\"ט. בספר מגיד תעלומה (ברכות ט' ע\"ב) כתב בשם הזוהר דהמצות שהאדם עושה בחנם תוכל הקליפה הנק' חכם לשלוט עליה כו' וידעתי מאנשי מעשה שאפי' הי' מכבדין אותן באיזה כיבוד בס\"ת ובבהכ\"נ היו נותנין לצדקה בכדי שלא תהי' המצוה בחנם. וזה שאז\"ל שם התם נמי מיבעיא לך למיהב אגרא אפי' תוכל עשות זאת בחנם ע\"ש:" + ], + [ + "טעם. כשמברכין חודש חשוון אומרים מרחשוון. משום דאיתא במדרש תנחומא שמעת שהי' המבול נגזר שיהי' כל ימי העולם כן מטר וגשם ערך ארבעים יום מחודש הזה וע\"כ נקרא מר לשון טפה כמו כמר מדלי:" + ], + [ + "טעם. למה נקרא פ' בראשית שבת בראשית. ולמה לא נקרא כן פ' נח או פ' לך שבת נח או שבת לך. לפי דבימים הנוראים הקדושים כל אדם הי' לו אז הרהור תשובה וקבל אז על עצמו איזה הנהגה טובה כל איש לפי ערכו ומדרגתו. לכן נקרא שבת בראשית. שמזכירין להאדם שמה שעבר עבר ומעתה מתחיל סדר חדש וישתדל א\"ע שיהי' מעתה טוב. דברי יחזקאל בשם חותנו הגאון הקדוש אבדק\"ק ווישניצא זצוק\"ל:" + ], + [ + "טעם. שנקרא החודש חשוון בול. משום שהי' בו מבול והוא מרחשוון והא דחסר מ' היינו משום דאף שנשבע הקב\"ה שלא להביא מבול מ\"מ מ' יום בכל שנה ושנה הי' אותן הימי' עושין רושם בעולם עד שעמד שלמה ובנה את המקדש ופסקו אותן מ' יום לפיכך כתיב חסר מ' כנגד אותן מ' יום שפסקו. ילקוט מלכים דף כ\"ט ע\"ג:" + ], + [ + "עוד טעם. מפני שבוללין לבהמות מתוך הבית. שאין מרעה בשדה ומאכילן אותה בבית ממה שהכניסו בבית והוא מלשון יבול. מדרש תנחומא פ' נח:" + ], + [ + "טעם שעושין חנוכה ח' ימים כיון דשמן שבפך הי' בו להדליק לילה אחד נמצא שלא הי' הנס אלא לז' ימים. משום שאין הוא יתברך עושה נס ליתן ברכה אלא במה שיש כבר בעולם ואפי' הוא דבר מועט אז הוא יתברך נותן ברכות להרבות המעט משא\"כ בדבר ריקן אין שייך בו ברכה לעשות ברי' חדשה וגם כאן הי' הנס דמלילה הראשון נשתייר ממה שהי' ראוי לה ועל אותו השיור באה הברכה שנעשה שם נס להרבות אותו וא\"כ ראינו שגם בלילה הראשונה נעשה נס. ט\"ז סי' תר\"ע ס\"ק א':", + "קונטרס אחרון
שגם בלילה הראשונה נעשה נס.*ועפ\"ז י\"ל שזהו ג\"כ כוונת הפייטן ומנותר קנקנים נעשה נס לשושנים ר\"ל ממה שנשאר מעט שמן בהקנקן שלא דלק כולו בלילה הראשונה עי\"ז נעשה נס להרבות אותו שיספיק עוד לשבעה ימים דלילי זאת לא הי' מקום לברכה לחול כדברי הטו\"ז ע\"כ בני בינה ימי שמונה קבעו שיר ורננים. כיון שהבינו שבהכרח נעשה נס גם בלילה הראשונה. דברי יצחק: ובספר בני יששכר כתב בשם הרב הקדוש בעל הרוקח ז\"ל סמך שמ\"ן ונרו\"ת לסוכות מה סוכות ח' ימים אף חנוכה ח' ימים ע\"כ. וכתב ע\"ז ומעתה אזדא להו קושית הפוסקים למה קבעו גם ביום הראשון יו\"ט והדלקה הרי בו לא נעשה הנס. כי בודאי חכמי הדור כשקבעו המצוה לדורות האיר השי\"ת את עיניהם למצוא הסמך בתורה. והנה ראו שהסמיך השי\"ת פ' הנרות לסוכות (אמור כ\"ג כ\"ד) הבינו ברוח קדשם שהוא כדי ללמוד מסוכות ח' ימים:
עוד כתב וז\"ל מרגלא בפומייהו דרבנן רבותינו כת הקודמים אשר בחנוכ\"ה יש מקום לעורר פקודת עקרים ועקרות כעין רא\"ש השנ\"ה. ולדעתי עיקר הסגולה ביום האחרון הנקרא בפי כל זא\"ת תנוכ\"ה אשר כוונתו מן נוצ\"ר עם ונק\"ה. ע\"פ מ\"ש האריז\"ל לכוין בהדלקות הנרות אל הי\"ג מדות היינו ביום א' למדה הראשונה א\"ל ובליל ב' רחום וכו' עד בליל ח' מן ונוצ\"ר עם ונק\"ה. מזל עליון ומזל תחתון ובני חיי ומזוני לאו בזכותא תליא מלתא אלא במזל\"א תליא מלתא. ואעפ\"כ יש לרמז על כל ימי חנוכה כי מתתיה\"ו בגימטריא רא\"ש. השנ\"ה:*בספר בני בנימין כתב בשם הרב הצדיק הקדוש מוהר\"ר דוד מדינוב זצוק\"ל ששמע מכבוד מר אביו הגאון הקדוש מוהר\"ר צבי אלימלך זללה\"ה שאמר בשם צדיקים אשר מר\"ת אלול עד חנוכה מאיר ברקיע כעין תבנית יד הפשוטה לקבל אותם בעלי תשובה אשר מאיזה סיבה נדחו מלשוב בעשי\"ת ומתקבלת תשובתם עד חנוכה. וסיים ע\"ז הרב הצדיק מוהר\"ר דוד הנ\"ל זי\"ע שלדעתו אין היד עוברת עד זאת חנוכה וכתב בספר הנ\"ל רמז לזה מהכתוב (ישעי' כ\"ב) בזאת יכופר עון יעקב. היינו בזאת חנוכה שאנו קורין זאת חנוכת המזבח עד אז הוא גמר כפרת עון יעקב ע\"ש. ובלקוטי מהרי\"ל כ' ידוע דחנוכה הוא גמר החתימה של יוה\"כ:
וראיתי בס' אחד רמז לזה תשב אנוש עד דכ\"א. היינו חנוכה שגימטרי' כ\"ה שאז זמן תשובה לכל הוא:
ובספר תולדות אהרן להרב הצדיק הקדוש מוהר\"ר אהרן מ\"מ דק\"ק זיטאמיר זצוק\"ל (לחנוכה) כתב וז\"ל דהשפע והבהירות שמוריד הבורא לישראל מתחלת מחנוכה כי עד חנוכה הוא הושענא רבה שהוא גמר חתימה. הלכך ערב חנוכה הוא גמר חתימה. ובחנוכה מתחלת השפע והבהירות חדשה להוריד על נשמת ישראל. ולכך מדליקין הנרות בחנוכה שהם אור. לרמז על אורות הבהירות שמתחילין באותן הימים.
ובספר אור ישע כתב מה שהצדיקים אומרים שגמר החתימה מר\"ה נמשך עד חנוכה. רמז לזה בראשי\"ת. נ\"ח. ל\"ך ס\"ת השם של פרנסה. וראש חדש \"תשרי \"חשון \"כסלו ר\"ת השם של פרנסה. רמז שנמשך הגמר עד חנוכה:
עו\"ש \"כל \"הנשמה \"תהלל ר\"ת בגימטריא חנוכ\"ה פורי\"ם. חנוכה הנה ניתן להלל ולהודות ופורים קריאתה זה הלילא. והוא השם תכ\"ה המסוגל להכות ולהכניע הרשעים. ובזה השם הכה משה את המצרי. ואלו הב' מועדים מסוגלים להכניע הרשעים. וע\"ל בהשמטה לסעי' שנ\"א:" + ], + [ + "עוד טעם. שלאחר שנתנו שמן בנרות המנורה כשיעור נשאר הפך מלא כבתחלה וניכר הנס אף בלילה הא'. א\"נ שבליל הא' נתנו כל השמן בנרות ודלקו כל הלילה ובבוקר מצאו הנרות מלאים שמן. וכן בכל לילה ולילה. ב\"י שם:" + ], + [ + "עוד טעם. משום שחילקו שמן שבפך לח' חלקים ובכל לילה היו נותנים במנורה חלק אחד והי' דולק עד הבוקר ונמצא שבכל הלילות נעשה נס. שם:" + ], + [ + "עוד טעם. כיון שאפי' בלא נס השמן היו ראוי לקבוע יום כ\"ה שנחו בו מאויביהם להלל ולהודות כמו שקבעו פורים ביום שנחו בו ולפי שבאותו יום מצאו גם השמן התקינו שיהי' מדליקין גם בלילה שלפניו ג\"כ לפרסם הנס של השמן גם באותו יום. חיי אדם:" + ], + [ + "טעם. שמברכין אשר קדשנו במצותיו וצונו על מצות שהם מדברי סופרים כגון הדלקת נר שבת. ונר חנוכה. וקריאת מגילה. וכגון עירובין. ונטילת ידים. והיכן צונו בתורה במצות עשה שהן מדברי סופרים. משום שנאמר על פי התורה אשר יורוך ועל המצוה אשר יאמרו לך תעשה ולא תסור מן המצוה אשר יגידו לך כו' הרי שצונו לשמוע מן החכמים. נמצא ענין הברכות שהן מדברי סופרים כך הוא אשר קדשנו במצותיו שצונו בהם לשמוע מאלו שצונו לעשות כך וכך. מס' שבת דף כ\"ג ועי' אבודרהם:", + "קונטרס אחרון
ונר חנוכה. ובספר עמק ברכה אות ע\"א כתב בשם שארית יוסף מי שאוכל אצל חבירו והגיע זמן הדלקה צריך לילך לביתו ולהדליק ולא שידליק שם בסעודה. ומיהו אם רוצה לסמוך על מה שאשתו מדלקת בבית יוכל לסמוך. היינו אם רואה הנרות אצל ב\"ב שסועד אצלו:
ומי שיודע בודאי שמדליקין עליו בביתו יעמוד הוא אצל הבעה\"ב כשמברך ויענה אמן. ואם רוצה ג\"כ להדליק וכבר הדליק ב\"ב יוכל להדליק בפני עצמו ומשום ברכה לבטלה ליכא כאן שאינו רוצה לצאת בשל אשתו חל חיובא עליו. שם בשם תשובת מהרי\"ל:
ובספר ארחות חיים סי' תרע\"ו בהגהות כתב בשם תשו' בש\"ר סי' שמ\"ג שהר' משולם הי' מדליק נ\"ח כשהי' יחידי בכפר בבית עכו\"ם שאין שם ישראל ואמר שאין לסמוך על מה שמדליקין עליו בביתו אלא במקום שיש ישראלים ורואה עכ\"פ נר חנוכה אבל באינו במקום ישראל צריך לעשות זכר לנס. והוא כתב דגם במקום ישראל ראוי לחבב הנס כו' וגס בתשו' ר\"י מברונא סי' נ' כתב דאין חשש ברכה לבטלה כשיברך בעצמו דכיון שאינו רוצה לצאת בשל אשתו חייב להדליק בברכה וגם יש לחוש שמא יהי' אונס לאשתו ולא תדליק לכן מוטב שידליק בעצמו ע\"ש:
ועי' עטרת זקנים סי' תרע\"ז שכתב על מה שכתב בהגהה מדליק ומברך וז\"ל ויש חולקין (מהר\"ש) ונ\"ל ספק ברכות להקל רק אם רוצה להחמיר על עצמו ידליק בלא ברכה ע\"כ. ובספר זכור לאברהם ח\"ג אות ח' כתב בשם ספר מחזיק ברכה שכתב בשם ספר זרע אמת שהעלה דלצאת ידי כל הספקות טוב להשתתף בפרוטה כדין אכסנאי וישמע הברכה מהבעה\"ב ע\"כ. וכתב ע\"ז נראה דדייק לומר דישמע הברכה מהבעה\"ב לומר דהוא לא יברך מכיון שמדליקין עליו בביתו הוא פטור למ\"ד והאיך יברך. אם לא שהבעה\"ב אינו בקי דאז יכול לברך להוציאו אבל לבקי לא:
אכסנאי שאין מדליקין עליו בביתו צריך לתת פרוטה לבעה\"ב להשתתף עמו בנר של חנוכה וצריך לשמוע הברכות מבעה\"ב דאל\"כ צריך לברך על הראי'*ובספר אשל אברהם מהדורא תנינא סי' תרע\"ה כתב דגם קטנה שהגיעה לחינוך אם לא שמעה ברכות נר חנוכה מברכת ברכה שניה שמברך הרואה היטב: עי' פרמ\"ג סי' תרע\"ז סק\"א. ובסמוך על שלחן בעה\"ב מדינא א\"צ להדליק או להשתתף משום דהוא בכלל ב\"ב אלא אם רוצה להיות ממהדרין מ\"א שם:
וצריך בעה\"ב להוסיף מעט שמן בשבילו. לפי שהמדליק מחויב ליתן כשיעור מממונו עד שידליק חצי שעה ואם לא יוסיף על מה שנתן לו האורח לא נתן בעה\"ב מממונו כדי חיובו. ולפ\"ז צריך להוסיף כפי מה שהשתתף (מחצית השקל סי' תרע\"ז סק\"א בשם א\"ר) וה\"ה אם בעה\"ב מקנה חלק בשמן במתנה צריך להוסיף מעט על שיעור חצי שעה כנ\"ל דלא עדיף מאלו נתן לו מעות. שם. ופר\"ח שם כ' דאין צריך להוסיף:" + ], + [ + "טעם דבחנוכה נוסח הברכה הוא להדליק נר חנוכה*בספר בני יששכר כתב בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל שבכל חנוכה בשעת הדלדק\"ת הנרו\"ת מתגלה האור הגנוז והוא אור\"ו של מל\"ך המשי\"ח: וכן הוא נוסח רבי האריז\"ל. ובליל שבת הנוסח הוא להדליק נר של שבת. שנר חנוכה אסור להשתמש לאורה ולזה אומר נר חנוכה. להורות כי הנר אינו כ\"א למצות חנוכה משא\"כ נר שבת הכוונה נר שאנו משתמשים בו ונרו יאיר לתועלתינו וזה הנר המאיר הוא של שבת. ברכי יוסף סי' תרע\"ו:", + "קונטרס אחרון
אורו של מלך המשיח. ובספר זרע קודש (לחנוכה) כתב כמו כשרוצין לחפש דבר הגנוז מחפשין בנר כמ\"ש אחפש את ירושלים בנרות וכמ\"ש חז\"ל במס' פסחים שחיפוש הוא בנר. כן ע\"י אור הנר דחנוכה מחפשין יראתו ית\"ש:" + ], + [ + "טעם. שמברכין להדליק בלמ\"ד. לפי שמצותיה עד שתכלה רגל מן השוק והוא כמו חצי שעה מן הלילה שהוא זמן הדלקה ולא גמרה מיד. וכן לישב בסוכה. שכל ז' ימי החג צריך לישב. וכן להניח תפילין שמצותה כל היום. אבל על משמע כבר עשה המצוה.*בע\"ש מדליקין תחלה נר חנוכה ואח\"כ נר שבת. ומתפללין מנחה תחלה. מטעם דמפלג המנח' הוי לילה באפשר. משא\"כ אם מתפלל מנחה אח\"כ הוי כתרתי דסתרי אהדדי ע\"כ אם אפשר לו בביתו יתפלל מנחה קודם. עיין ט\"ז סוסי' תרע\"ב ומ\"א סי' תרע\"א סק\"י ופמ\"ג שם:
וצריך שיתן שמן כדי שידליקו עד חצי שעה לאחר צאת הכוכבים דאל\"כ הו\"ל ברכ' לבטלה. קיצור ש\"ע סימן קל\"ט סעיף י\"ז. ונרא' דלא דמי למ\"ש המחבר סימן תרע\"ג סעיף ב' דהדלקה עושה מצוה לפיכך אם כבתה קודם שעבר זמנה אין זקוק לה. ואפילו אם כבתה בע\"ש קודם קבלת שבת. כיון ששם כבר עשה המצוה כתיקונו. חבל כאן אם לא נתן שמן כדי שידליק חצי שעה לאחר צאת הכוכבים דמי כמו שהניחה במקום שהרוח מצוי' וכבתה זקוק לה שחייב כהדליק פעם אחרת. וכן שא\"א להדליק פעם אחרת הוי' ברכ' לבטלה. ועי' באה\"ט סימן תרע\"ג ס\"ק י\"א וט\"ז שם סק\"ט: רוקח סי' שס\"ו:" + ], + [ + "טעם. שנס חנוכה לא נזכר כלל במשנה. לפי שרבינו הקדוש מסדר המשנה. הי' מזרע דהמע\"ה ונס חנוכה נעשה ע\"י בית החשמונאים שתפסו המלוכה ולא היו מזרע דוד וזה הרע לרבינו הקדוש ובכתבו המשנה עפ\"י רוח הקודש נשמט הנס מחיבורו. בשם הגאון הקדוש בעל חת\"ס זצוק\"ל:" + ], + [ + "טעם. למנהג שאנחנו נוהגים דנשוי מדליק נר חנוכה אפי' סומך על שלחן אביו מדליק בפ\"ע. לפי שהוא נתחייב במזונות אשתו מדין תורה והגם שאביהם התחייב ליתן מזונות לו ולאשתו הנה האב נותן במתנה את המזונות לבעל והאשה ניזונת משל בעלה אשר נתן האב במתנה לבעל ומה לי אם האשה ניזונת מיגיעי כפו שנ הבעל או במה שנתנו לו במתנה וא\"כ האשה ודאי אינה נקראת סומכת על שלחן אביו רק על של בעלה וא\"כ הבעל צריך להדליק בשבילה. ע\"כ נהגו הנשואים להדליק בפ\"ע ואפי' אין אשתו עמו משום לא פלוג. חידושי מהרצ\"א:" + ], + [ + "טעם. שמדליקין בחנוכה ל\"ו נרות. נגד ל\"ו שעות ששימש אור הגנוז לאדה\"ר קודם שנגנז. רוקח. עוד טעם. נגד ל\"ו מסכתות שבתורה שבע\"פ המפורשת ומזה תתבונן גודל האיסור והפגם הנעשה בנפש מי שעוסק ח\"ו בשחוק הקארטי\"ן (בגימ' שט\"ן) אשר המציאה הקליפה בימי שליטת היוונים ל\"ו קלפי' זה לעומת זה שרצו לבטל עי\"ז התורה הנתונה בידינו בל\"ו מס' מפורשות ורצו להגביר חכמות החיצוניות, לא באלה חלק יעקב, ליהודים היתה אור\"ה זו תורה.*כתב הלבוש סימן תרע\"ג סעיף ד' דאין מחייבין להחליף בכל לילה פתילות חדשות אלא מותר להדליק בפתיל' אחד כמה לילות עד שתכלה שאין בהן בזיון מצוה דאדרב' הם נוחים להדליק יותר כשהן מודלקים כבר. וכן כתב במס' סופרים פרק עשרים דאין חוששין לפתילת נר חנוכ' להחליפה עד שתכלה. ובכלבו כתב דנהגו לחדש הפתילות בכל לילה. והטעם. לפי שבכל לילה הי' הנס מתחדש. ועוד טעם אחר לחדש הפתילות זכר למקדש שהיו מחדשין אותן בליל' אל מנורת המאור ע\"ש: בני יששכר:", + "קונטרס אחרון
בחנוכה ל\"ו נרות. עי' שערי תשובה סי' תרע\"ג ס\"ק י\"ג בשם בעל חסד לאברהם דקליפי בצים ובצלים אין מדליקין בהם. ובספר ארחות חיים שם כתב בשם שו\"ת מור ואהלות דאסור להדליק בתפוחי אדמה דדמי לקליפי בצלים ובצים ואף שנשאר בהם מעט אוכל מ\"מ באוכל גופא להדליק לא הוי הידור מצוה ויש בזה ג\"כ משום ביזוי אוכלים כיון שאין המצוה כתיקונה שאינו מקרי כלי לענין זה. גם לא נכון הדבר במה שיש כמה אנשים שמדליקין בנרות של שעוה ואינם עומדין אותם בתוך כלי רק מדביקין אותם בכותל הלא עיקר הנס הי' ע\"י כלי ע\"ש. ועי' באר היטב שם ס\"ק י\"ג. וע\"ל בהשמטה לסעי' תל\"ה:
ובסידור האריז\"ל כ' בשם ריב\"ש לומר ז\"פ ויהי נועם יושב בסתר אחר הדלקת הנרות והי' נוהג לומר ג\"כ בימים נוראים ובכל עת צרה שלא תבא ע\"כ. ועי' תשב\"ץ סי' רנ\"ח שכתב שכהני חשמונאי ובניו הי' הולכים למלחמה ואמרו ז' פעמים ויהי נועם וב\"פ אורך ימים אשביעהו ונצחו.", + "זה לעומת זה. כתב בספר יסוד התשובה פ' י\"ח וז\"ל והדברים האלה הם תוכחת מגולה להמנהג המכוער בכמה מדינות ששוחקים בקארטין בחנוכה ובפורים שנקבעים להודות ולהלל הקב\"ה על הניסים והתשועות שעשה לנו בימים ההם ולא להיות ח\"ו ככופר בעיקר באותן הימים יותר מבשאר ימים. והמנהג הרע הזה יצא על כי זה כמה דורות שלפנינו אשר הראשים ופרנסי קהילות אסרו שחוק זה בחרם כי עבור זה בטלו הרבה מלעסוק בישובו של עולם ושאר טעמים שהיו להם וחששו פן מרוב הרגל לא יוכלו להתאפק ויעברו ח\"ו על החרם בסתר והיה תנאי מפורש שהימים הנזכרים אינם בכלל החרם ובזה ישקוטו יצרם הרע אבל הם לעולם מעותדים לכל העונשים אשר כת לצים מעונשים בהם כמו המשחקים בשאר ימות השנה.
ובספר לב דוד פכ\"ח כתב ישכיל האדם בימי חנוכה אשר קבלנו נסים ונפלאות אשר הגדיל ה' לעשות עמנו והצילנו מכף צר אנטיוכוס ושריו בקריס ונקנור והי' לנס כמפורסם. מחוייבים אנו להודות לאלהינו מרחם. ולא להוציא הימים הקדושים האלה בשחוק וקלות ראש ומשתאות של רשות ולדרוש אל המתים גיעול הקרטי\"ן להפסיד ממון ולפרוק עול תורה ומצות ולא זכרו אם יש תורה בעולם. או להם כי גמלו לנפשם רעה כי תחת אשר הצילנו ועשה לנו נסים ונפלאות לאבד הימים האלו בשאט נפש בדבר שמכעיסים בו ית'. והרי זה דומה לאיש שהמלך הטיב עמו ובו בפרק זה מכעיסו. ואם הראשונים היו עושים סעודות היו מעטרים אותם בשירות ותשבחות כי כל שלתנות מלאו יראת ה' ושמחת הנסים והנפלאות ובפיהם ירצו זה היום עשה ד' נגילה ונשמחה בו.
ובשם הרב הצדיק הק' מוהר\"ר נחום מטשופענעשט זצוק\"ל שבימי חנוכה בא פ\"א פתאום אל בית מדרשו והנה איזה אנשים יושבים ומשחקים במשחק הדאהם. וכאשר ראו כי רבם נצב עליהם נבהלו מאד. ופתח הוא את דברות קדשו וענה ואמר הידעתם את כללי משחק הדאהם ושתקו. אמר להם אני אגיד לכם את הכללים מהאדאהם. מען גיט איינס כדי מען זאל חאפין צוויי, קיין צוויי גענג מיט איין מאהל טאהר מען ניט גיין. און מען גייט נאר למעלה ניט למטה. אין אז מען קומט שוין ארויף גייט מען שוין וויא מען וויל:" + ], + [ + "טעם. שעכשיו אנו מדליקין נר חנוכה בפנים*בספר ח\"א כלל קנ\"ד סעיף ט\"ז כתב דלדידן מצוה יותר בחלון מלהניח אצל הפתח דבחלון יש היכר לבני רה\"ר. ואם החלון גבוה מקרקע רה\"ר למעל' מכ' אמה ואין היכר לבני רה\"ר אז טוב יותר להניח בפתח ע\"ש. וכן משמע מדברי הב\"י סימן תרע\"א סעיף ה' שכ' ואם הי' דר בעליה שאין לו פתח פתוח לרה\"ר מניחו בחלון הסמוך לרה\"ר: כי הנה עכשיו בעקבות משיחא חוצפי יסגי ורשעי' אשר בקרבינו הם יושבי' הן הן המתגברין על חכמת התורה ולומדי' והנה מדליקין בפנים לבטל כחן וחכמתן. שם:" + ], + [ + "טעם. שהנשים חייבות בנר חנוכה אע\"פ שהוא מצוה שהזמן גרמא. כיון שהיתה באותו נס שגזרו היונים על כל בתולה שתיבעל להגמון תחלה והרגו אשה בת יוחנן כ\"ג והביאה את הראש של האויב.*ובספר ח\"א כלל קנ\"ד כ' שהאכילתו תבשילי גבינה כדי שיצמא וישתכר מן היין וישן. וירדם וכן הי' וחתכה ראשו והביאתו לירושלים וראו שר צבאם כי מת מלכם וינוסו. ולפי שהנס נעשה ע\"י תבשילי חלב לכן נוהגין קצת לאכול תבשיל חלב בחנוכה זכר לנס שנעשה ע\"י חלב. ועי' רמ\"א סימן תר\"ע סעיף ב': כל בו:" + ], + [ + "טעם. שנוהגות הנשים שלא לעשות מלאכה בעוד שהנרות דולקות. כדי להכיר שאסור להשתמש לאורה. ועוד שמא יכבה הנר שמשתמשים לאורה וע\"כ יכשלו להשתמש לאורה ודוקא נשים החמירו ע\"ע יותר מפני שהתשועה באה ע\"י מעשה ידי אשה. מטה משה סי' תתקצ\"ד ועי' רש\"י שבת דף כ\"א ע\"א ועי' ר\"ן שם דאפי' תשמיש מצוה אסור דכיון שע\"י נס שנעשה במנורה תקנוה עשאו' כמנורה שאין משתמשין בה כלל ע\"ש. ועי' מ\"א סי' תרע\"ג סק\"ד דכתב וז\"ל ובמאור משמע דאפי' שיש שמש אצל הנרות צריך נר על השלחן שלא יאמרו לצרכו הדליקן. ועי' פ\"מ שם:", + "קונטרס אחרון
שמש אצל הנרות. בספר קב הישר פרק צ\"ו כתב וז\"ל ומנהגן של ישראל תורה היא שהמנהג ליתן את השמש המדליק למעלה מהנרות של חנוכה ובמהרי\"ל כתב רמז לדבר שרפים עומדים ממעל ל\"ו. כי מספר הנרות של חנוכה הן ל\"ו. וא\"כ לפ\"ז יש קדושה גדולה ג\"כ בנרות של השמשים אשר הן יותר קצת גדולים מן הנר של חנוכה שהנר השמש הוא דוגמת הכהן שהי' מדליק הנרות בבית המקדש ודוגמת שרפי מעלה. ע\"כ אין לעשות לאורן עסקי חול. וכל מי שמדקדק במצוה זו ואינו מניח לזוז את השמש ממקומו יזכה לראות נרות העתידין להדליק בבית קדשינו במהרה בימינו אמן:
ובספר ארחות חיים סי' תרע\"ו סעי' ה' כתב בשם ספר מאורי אור. דממש\"כ הב\"י שם דיתחיל להדליק בליל ראשון בנר היותר ימיני ובליל ב' כשיוסף נר א' סמוך לו יתחיל ויברך על הנוסף שהוא יותר שמאלי כדי להפנות לימין. משמע שיש להעמיד מיד כל השמונה דומיא דמקדש. ע\"ש:" + ], + [ + "טעם. שאסור להשתמש לאורה. כדי שיהא ניכר לכל שהוא נר של מצוה לפרסם הנס. לבוש סי' תרע\"ג סעיף ב':" + ], + [ + "עוד טעם. שאסור להשתמש בנר חנוכה לאורה. כדי שלא יתאחזו החיצונים בקדושת האור ע\"י תשמיש החול הזה. ולפיכך מנהג לומר יושב בסתר עליון וגומר והוא שיר של פגעים כנודע. כדי לשמור אור העליון מאחוזת החיצונים. עבודת ישראל פ' וישב בשם האריז\"ל. ועי' קו\"א לט\"ה בהשמטה לסעי' תתמ\"ט בד\"ה בסידור:" + ], + [ + "טעם שבבהכ\"נ מברכין נר חנוכה קודם הבדלה ובבית הבדלה קודם לנר חנוכה. שמא ישכח להבדיל בתפלה ועביד איסורא בהדלקה. עי' באר היטב סי' תרפ\"א.*ואע\"ג שיכול לומר המבדיל כו' מ\"מ כיון שי\"א שלעולם מבדילין תחל' וא\"כ בכה\"ג יש לעשות כוותייהו אבל בציבור לא יעשה כן רק יאמר המבדיל וידליק ואח\"כ יבדיל דבבהכ\"נ אין לשנות שום מנהג ובביתו דעביד כמר עבד ודעבד כמר עבד. עיין מ\"א ומחצית השקל שם. וידליק בביהכ\"נ קודם ויתן לך. עיין מ\"א סי' תרפ\"א.
ואם הש\"ץ ממהר להתפלל אחר שבירך על הנרות מותר לשמש הכנסת לגמור הדלקת הנרות שלא הדליק הש\"ץ דשניהם עושין מצוה אחת בשליחות הציבור שהרי בשליחותם הם מדליקין אבל כשאחד מדליק בשביל עצמו צריך הוא להדליק כולם לבדו. לבוש סימן תרע\"א סעיף ה'. ומ\"א שם ס\"ק י\"א כתב שום בביתו רשאי לעשות כן ע\"ש. ותיכף אחר שהדליק נר אחד יאמר הנרות הללו בעוד שמדליק שאר הנרות. (עמק ברכה): " + ], + [ + "טעם. שגומרים את ההלל כל שמונת ימי חנוכה. ותשעת ימי חג הסוכות. ולא בחג המצות אלא שני ימים הראשונים ולא בראשי חדשים. לפי שכל שמונת ימי חנוכה יש בכל אחד מהם דבר חדש שהוא נר אחד יותר ושמונת ימי חג הסוכות חלוקין בקרבנותיהם כי הי' מקריבים בכל ימי החג שבעים פרים ויום ראשון הי' ארבעה עשר פרים ויום שני שלשה עשר ובכל יום מתמעטין והולכין ולכך גומרין בהם את ההלל שחשוב כל יום ויום מימי חנוכה וחג הסוכות כיום טוב בפ\"ע כיון שחלוק בנרותיו ובקרבנותיו אבל בחג המצוה כל שבעת הימים ובראשי חדשים אין בהם חילוק בקרבנותיהם אלא כולם שוים ולכך אין גומרין בהם את ההלל אלא שני ימים. אבודרהם. ועי' ערכין דף י' ע\"ב:" + ], + [ + "טעם. שקורין בחנוכה בפרשת נשא בנשיאים. מפני שיש קבלה בידינו שנשלם מלאכת המשכן בכ\"ה בכסליו ונס של חנוכה נמי שהי' ג\"כ באותו היום הוא כמו חנוכת המקדש מחדש לאחר שנטמא בימי יוונים דומין להדדי והוי לה מעין המאורע ואע\"ג שלא הקריבו הנשיאים הקרבנות עד ר\"ח ניסן מ\"מ כיון שאלו הקרבנות היו לחנוכת המשכן הוי שפיר מעין המאורע לבוש סי' תרפ\"ד סעיף א'. וע\"ל סעי' תתפ\"ז:", + "קונטרס אחרון
מעין המאורע. והטעם. שמתחילין בברכת כהנים מפני שנעשה הנס ע\"י חשמונאי ובניו שהיו כהנים. אבודרהם:" + ], + [ + "טעם. שאין מזכירין מעין המאורע בחנוכה ובפורים בברכה מעין ג' כיון שלא הוזכרו בתורה. מחצית השקל סי' ר\"ח ס\"ק י\"ח. וע\"ל סעי' קצ\"ג:" + ], + [ + "טעם. שמשחקין בדרעדיל בחנוכה. ובפורים בגראגער. דבחנוכה לא היתה התעוררות מלמטה רק מלעילא כי לא עשו תשובה כהוגן רק הש\"י ברחמיו לכן משחקין בדרעדיל ואוחזין אותו מלמעלה. ובפורים שגזר צום ושק ואפר יוצע לרבים והי' התעוררות מלמטה ע\"כ אוחזין מלמטה. קרבן עני בשם הריצ\"א זצוק\"ל:", + "קונטרס אחרון
רק מלעילא. ולזה החילוק שבנוסחא בעל הניסים בחנוכה נאמר רבת את ריבם דנת את דינם נקמת את נקמתם. ובהברכה שאחר קריאת המגילה נאמר הרב את ריבנו. הדן את דיננו. והנוקם את נקמתינו. לפי שבפורים הי' הנס ע\"י תפלת ישראל וע\"י התעניתים והי' התעוררות דלתתא לכך שייך לומר הרב את ריבנו. אבל גבי חנוכה לא מצינו שום התעוררות דלתתא כלל רק הקב\"ה בעצמו נתן בלב הגבורים שנלחמו בהיוונים ונצחום. לכך נאמר רבת את ריבם שהקב\"ה עשה מעצמו הריב עם השונא. אזור אליהו לחנוכה:" + ], + [ + "טעם. שנמשך הנס ח' ימים. לא פחות ולא יותר. מפני שמקום הזיתים שמשם מביאין השמן הי' מהלך ד' ימים וחוזרין בד' ימים הרי ח'. רוקח:" + ], + [ + "עוד טעם. מפני שכל ישראל הי' בחזקת טמאי מתים וא\"א לתקן שמן טהור עד שיעברו עליהם ז' ימים מיום טומאתם ויום א' לכתישת הזיתים ותקונם להוציא מהם שמן טהור. ב\"י סי' תר\"ע:" + ], + [ + "טעם. שתקנו להדליק נר חנוכה בבהכ\"נ. מפני האורחים שאין להם בית להדליק בו וכמו שתקנו קידוש בבהכ\"נ משום אורחים דאכלו ושתו בבי כנישתא.*ונ\"ל עוד טעם ע\"פ מה שכתב הכלבו סימן נ\"ח הטעם שמקדשין בזמן הזה בביהכ\"נ אע\"פ שאין אורחים אוכלין שם. כדי להסדיר להמון העם סדר הקידוש הצריכין ללמוד אותו דלא גרע מתפלת של פרקים שצריך להסדיר ע\"ש. וכן ג\"כ כאן תקנו להדליק בבהכ\"נ כדי להסדיר להמון העם סדר הברכות הצריכין ללמוד אותן. ועי' ליקוטים סעיף י\"א: לבוש סי' תרע\"א סעי' ח':", + "קונטרס אחרון
נר חנוכה בביהכ\"נ. בספר ארחות חיים סי' תרע\"א אות י\"ג כתב בשם שו\"ת בנין שלמה דמה שנוהגים בכמה מקומות בבתי כנסיות ובתי מדרשות להדליק נרות חנוכה גם בבוקר בעת תפלת שחרית. הוא כדי לצאת ידי דעת הרמב\"ם בפ\"ג מהלכות תמידין ומוספין דבהטבת הנרות דשחרית היתה גם הדלקה אם מצא שכבו הנרות ע\"ש:
אם הדליק בלילה הראשונה בביתו ואח\"כ מדליק בביהכ\"נ יברך שהחיינו ג\"כ. ואם הדליק קודם בביהכ\"נ לא יחזור לומר בביתו ברכת שהחיינו אם לא שמדליק להוציא ג\"כ אשתו וב\"ב. שערי תשובה שם ס\"ק י\"א בשם זרע אמת:", + "ללמוד אותן. ועי' עטרת זקנים סי' תרע\"ג בשם הרא\"ש שראוי להדליק בבהכ\"נ עצמה מקום מקדשינו מעט מקום שבו נעשה לנו נס ע\"י שמן:
ובשם ספר נר מצוה כתב דמאחר שהנס נעשה ע\"י שמן צריך לקיים גם המצות ע\"י נרות של שמן. אבל בנרות של שעוה או חלב לא מיקרי נר רק אבוקה פסול לנר חנוכה ע\"ש:" + ], + [ + "טעם. שנוהגין להדליק בבהכ\"נ בין מנחה למעריב. משום שהוא תחלת הכנסת היום הבא שתפלת ערבית הוא מן יום הבא. לבוש סי' תרע\"א סעי' ח'. ויחיד שמתפלל בביתו מדליק ג\"כ קודם מעריב דא\"צ זמן כ\"כ וליכא למיחש שמא ישכח מעריב. וכ\"כ בכ\"ה שהוא נוהג כן.*ונ\"ל דזה דוקא לשטתו שכתב בסימן תרפ\"א סק\"א דבמוצאי שבת ידליק ואח\"כ יבדיל. אבל לדעת הט\"ז שם שסיים וכתב הלכה למעשה וז\"ל הגם כי כבר נהגו בבתי כנסיות להדליק של חנוכה תחל' מ\"מ מי שישיג בדברים כהלכה ראוי לו להבדיל בביתו ברישא והדר להדליק נ\"ח. כן נמי אם יחיד מתפלל בביתו יתפלל מעריב תחל' ואח\"כ ידליק. ובספר א\"ר כתב דבשירי כה\"ג הוא עצמו חזר בו שיתפלל תחל'. ועי' מחצית השקל סי' תרע\"ב ס\"ק ה' ופ\"מ שם: מ\"א סי' תרע\"ב ס\"ק ה':" + ], + [ + "טעם. למה אין עושין תשעה ימי חנוכה מספק כמו שאנו עושים בחג הסוכות תשעה ימים תשיעי ספק שמיני. מפני שחג הסוכות מן התורה והחמירו רז\"ל על ספקו לפי שאין אנו קובעין עתה על פי הראי' אבל חנוכה שהוא מדבריהם הם אמרו לעשות שמונת ימי חנוכה והם אמרו חשבון המולדות. אבודרהם:" + ], + [ + "טעם. שנוהגין להתענות שובבים ת\"ת. מפני שימים אלו מסוגלים לתקן עון קרי יותר מכל השנה להמתענים בהם לכן מתחיל מפ' שמות שאז התחיל השיעבוד שנתקן הקרי דאדה\"ר ונגמר בפרשה כי תקנה עבד עברי. (בסוד אם בגפו יבא בגפו יצא לרמוז שבחדש אביב יצאו מתוקנים. עי' עטרת זקנים סי' תקס\"ח).*ועי' פ\"מ שם וז\"ל יש נוהגין בפשוטה שובבי\"ם ובמעוברת שובבי\"ם ת\"ת וכשחל ר\"ח שבט וט\"ו ביום ה' עא\"ר י\"א דיש להתענות במקומן ויקהל פקודי ע\"ש. ולפ\"ז בפשוטה אם אפשר כן יתענו ת\"ת ואין חשש בידי דבר ברור בזה די\"ל הואיל ונדחה ידחה ע\"ש. ועי' שערי תשובה שם סק\"ב. וקורין בשחרית בפרשת השבוע ובמנחה קורין ויחל ומפטירין דרשו. לבוש סימן תרפ\"ה: האר\"י ז\"ל ועי' באר היטב סי' תרפ\"ה ס\"ק ב':", + "קונטרס אחרון
ויקהל פקודי. והא דאין מתענין בפ' כיתשא משום דמשמיעין בה על השקלים לתת צדקה והוא במקום התענית. כרם שלמה בשם א\"ר:" + ], + [ + "טעם. שאמר התנא במתניתין בא' בשבט ר\"ה לאילן. כדברי ב\"ש ובה\"א בט\"ו בו לשון יחיד ולא אמר לאילנות כמו באינך. לרמז מה שקבלנו מרבותינו להתפלל בט\"ו בשבט על אתרוג כשר יפה ומהודר שיזמין השי\"ת בעת המצטרך למצוה כי הנה זה היום אשר עולה השרף באילנות והוא כפי הזכות של כ\"א מישראל הנה מה טוב ומה נעים שיתפלל האדם ביום ההוא ראשית יסוד הצמיחה שיזדמן לו השי\"ת לעת המצטרך את הפרי עץ הדר וזה שרמז התנא באומרו לשון יחיד לאילן להורות על האיל\"ן המיוחד המבואר בתורה למצוה.*ועי' אלי' רבה סי' תרפ\"ה וז\"ל מצאתי כתוב לעולם כשחל ר\"ח שבט ביום ד' אז הוא קר ושלג גדול באותו חורף והסי' הוא ויג\"ש ר\"ת \"יום \"ו \"ג' \"שבט כי אז הוא כך בדוק ומנוסה והירא דבר ה' הניס וגו' ע\"ש: בני יששכר:", + "קונטרס אחרון
ר\"ה לאילן. ונוהגין להרבות בו במיני פירות של אילנות לכבוד שמו של יום. עי' מ\"א סי' קל\"א ס\"ק ט\"ו ופר\"ח שם אות ו' בשם תקון יששכר. ובספר שבט מוסר פ' ט\"ז בצוואה ר\"א הגדול כתב בני הוי זהיר לברך על הפירות בט\"ו בשבט שמנהג ותיקון הוא:" + ], + [ + "טעם. ד' פרשיות. שלש מהם זכר לזמן שבית המקדש קיים והם פרשת שקלים. ופרשת פרה אדומה. ופרשת החודש. לפי שבאחד באדר משמיעין על השקלים. שהתורה אמרה זאת עולת חודש בחדשו לחדשי השנה ומפי השמועה למדו שמראש חודש ר\"ל ואמר בחדשו כלומר חדש והביא קרבן מתרומת שקלים חדשים ולפיכך משמיעין חודש אחד קודם ניסן כדי שיכין כל א' וא' מחצית שלו ויהי' הכל גבוי ומובא למקדש כשיבא ניסן וע\"כ כשחל אדר בתוך ימי השבוע מקדימין להשמיע ביום שבת שעברה שאם יאחרו עד שבת הבאה לא יהי' חודש שלם בין ההכרזה לר\"ח ניסן אבל כשיבא ר\"ח אדר בשבת אין צריך להקדים שהרי יש כאן חדש. ופרשת פרה אדומה. להודיע לעם שהם טמאי מתים שיטהרו באפר פרה לפי שבראש חודש ניסן מתחילין הרחוקים לעלות לירושלים ולפיכך אין מפסיקין בין פרשת פרה אדומה לפרשת החדש. ופ' החדש. להודיע לעם שבשבוע הנכנס יהי' ר\"ח ניסן ויכינו עצמם לעלות לרגל. ופ' זכור.*כתב הפרמ\"ג סי' רפ\"ב סק\"ג אף דקטן עולה למנין ז' ובימי הש\"ס הי' הקטן עולה וקורא בעצמו. אבל קטן העולה לפרשת זכור לא יקרא הוא בעצמו. דהא י\"א דקריאת פ' זכור מן התורה ואין יוצאין בקריאת קטן. ועיין ט\"ז סי' תרפ\"ה סק\"ב: מפני פורים לפי שהמן בא מזרע עמלק ואמרה תורה זכור את אשר עשה לך עמלק ומפי השמועה למדו זכור בפה כו' ואמרינן בירושלמי בדין הוא שתקדים פרשת החדש לפרשת פרה אדומה שבאחד בניסן הוקם המשכן ובשני לו נשרפה הפרה ולמה אמרו תקדים פרה אדומה מפני שהוא טהרתן של ישראל פי' מטומאת מת כדי שלא יהי' נדחין לפסח שני. אבודרהם:", + "קונטרס אחרון
ופרשת החודש. בספר הברית ח\"א דרך אמונה פ' ל\"א כתב דשיבוש גדול וטעות דמוכח הוא ביוצר לפרשת החודש: בפיוט המתחיל הוא נקרא ראש וראשון. באמרו שם להנתן דת חדשה. וצריך למחקו. או נטה עליו קו של דיו בלי להזכירו. וכן בנוסח אלהיכם. לשבת חנוכה. הנדפס בסידורים בקדושה של מוסף שבת. כי באלה הדברים אשר בזה הפיוט. תלו עצמן כת ש\"צ ימ\"ש:", + "ואין יוצאין בקריאת קטן כתב בספר מטה משה אות תתקנ\"ט בשם מהרי\"ש אותם שאינם יכולים לבא למניין לפ' זכור יש להם להזהר לאמרה בניגון ובטעמים:
בספר בני יששכר כחב דמה שצותה אסתר להתענות ג' ימים דייקא לפי שבג' ימים מעל\"ע יש בהם ע\"ב שעות לעורר מדת החסד:
עוד כ' ראיתי בספר הרב הגדול מ' חיד\"א זלה\"ה כ' בשם גדול א' מ\"ש אסתר וצומו עלי חיבת עלי אין לו ביאור אבל הוא ע\"ד שאמרה רבקה עלי קללתך בני ומתרגמינן לי איתאמר בנבואה דלא ייחון לווטין עלך ברי ה\"נ תיבת עלי להיות שיום א' מאלו הג' ימים הי' י\"ט הראשון של פסח ואסור להתענות מן התורה. וגם הי' צריכין לבטל מלות אכילת מצה ומרור וד' כוסות. אבל אמרה אסתר וצומו עלי היינו לי איתאמיר בנבואה שהותר לכם עשות כזאת בהוראת שעה ע\"ש:
וז\"ש ואל תאכלו ואל תשתו דלכאורה כיון שאמרה וצומו הנה ידענו שהצום הוא שלא לאכול ולשתות. אבל רמזה בדבריה הגם שיש באלו הימים אכילת מצוה היינו מצה ומרור וגם שתיית מצוה היינו ד' כוסות. עכ\"ז תבטל הכל. והנה הנביא שנתבחן נבואתו רשאי לבטל מצוה כשאומר בציווי השי\"ת בהוראת שעה כגון אליהו בהר הכרמל שהקריב בשעת איסור הבמות באומרו שכן נצטוה מפי השי\"ת בהוראת שעה כידוע. וז\"ש ויעבר מרדכי שעבר על מצות החג ויעש ככל אשר צותה עליו אסתר. להיות שנתבחן אצלו נבואתה ע\"כ מחויב לשמוע בקולה לבטל על פיה מצוה לשעתה. ומחויב לסמוך עליה ועל נבואתה ע\"ש." + ], + [ + "טעם. שצותה אסתר להתענות שלשה ימים. לפי שאין הקב\"ה מניח את הצדיקים בצרה יותר משלשה ימים שכן מצינו ברחב (יהושע ב') ונחבאתם שמה שלשת ימים. וביונה (יונה ב') כתיב ויהי יונה במעי הדגה שלשה ימים וגו' וכן בגאולה העתידה כתיב. (הושע ב') יחיינו מיומים וגו' כד הקמח:", + "קונטרס אחרון
יותר מג' ימים ובשם הג' הקדוש מהר\"ש מאסערפאליע זצוק\"ל*הוא הקדוש חיבר כמה חבורים בקבלה. והיה בזמן הגאון מ' פני יהושע. ובעוה\"ר נהרג בשנת ת\"ח בעמדו בביהכ\"נ מעוטף בציצית ותפילין. שם הגדולים להגאון הקדוש. מו\"ה חיד\"א זצוק\"ל ס\"ס אות ס': שפירש המדרש פליאה שאלה אסתר מפני מה נתחייבו שונאיהם של ישראל כלי' והשיבו לה מן השמים מפני שנעשו ישראל מ\"ך ור\"ש מיד פתחה אסתר ואמרה אלי אלי למה עזבתני ע\"כ. כי להיות דבכל מלאך יש אותיות משמות הקודש אשר משם נמשך חיותו מחיי כל החיים ב\"ה וכשמסתלק ח\"ו ממנו אותיות. השמות נשאר בלי תנועה וחיות. והנה מיכאל הוא הממליץ טוב בעדינו בכל זמן ועידן בכח אותיות השם אשר בו. היינו אותיות אלי. ואם ח\"ו גורמים העונות ואינם פועלים בו אותיות אל\"י נשאר מ\"ך. וכן עם הקודש ישרא\"ל דומים למלאכי השרת חיותם והתגברותם ע\"י אותיות השמות המאירים בהם. היינו ג\"כ אותיות אל\"י. וח\"ו כשגורמים העונות אינם פועלים בהם אותיות אל\"י ונשארים ר\"ש. וזכו שהשיבו לאסתר מפני שנעשו ישראל מ\"ך ור\"ש. שנחסרו אותיות אל\"י ממיכא\"ל אפטרופסא דישראל ונשאר מ\"ך. וכן מישראל ונשאר ר\"ש. וזהו שפתחה אסתר ואמרה אל\"י אל\"י למה עזבתני. וע\"י תפלתה חזרו אותיות אל\"י למיכא\"ל ואותיות אל\"י לישרא\"ל:" + ], + [ + "טעם. שאם חל פורים ביום א' מתענין ביום ה' שלפניו ולא ביום ו' שלפניו. משום כבוד השבת שלא יוכלו להכין צרכי שבת ביום התענית אם הי' מתענין ביום ו' שלא הי' יכולין לטעום התבשילין של צרכי שבת. לבוש סי' תרפ\"ו סעי' ב':", + "קונטרס אחרון
ביום ה' שלפניו. אם הוא נדתה וחל בו ברית מילה יעשה סעודת המילה ביום התענית שהוא יום ה' ולמחר בע\"ה יתענו להשלים מה שלא התענו. רמ\"א סי' תרפ\"ו. ועי' ט\"ז ופ\"מ שם סק\"ב. ומשמע אפי' יותר מיו\"ד. באר היטב שם סק\"ה ע\"ש. וע\"ל בהשמטה לסעי' תתקכ\"ה בד\"ה והגאון*וכתב המ\"א סי' תקס\"ח סק\"י דפשוט דבמקום דמותר לאכול על הסעודה אינו תענית כלל ומותר אח\"כ לאכול ולשתות אפי' בביתו ומיהו קודם הסעודה נ\"ל דאסור לאכול ולשתות בביתו. מיהו הבעלי ברית (היינו אבי הבן והמוהל והסנדק) מותרים לאכול מיד די\"ט שלהם הוא עכ\"ל:
אם אירע ברית מילה אפי' בעשרת ימי תשובה מצוה לאכול וא\"צ התרה. רמ\"א שם סעיף ב'. ועי' מ\"א שם ס\"ק י\"א דאם מתענים כולם מפני המנהג אז אע\"פ שקיבל עליו התענית במנחה מותר לאכול דמתענה אדעתא דמנהגא. אבל אם מתענה רק יום א' ביו\"ד ימי התשובה וקבלו במנחה שאז צריך קבלה אז אין מתענה ע\"ד המנהג רק שקיבל עליו עכשיו להתענות יום א' אסור לאכול. ועי' פמ\"ג שם:
ונהגו העולם עפ'\"י גדולי עולם שלא להתענות בעשי\"ת כ\"א עד אחר חצות ואח\"כ אוכלין כי אז הם ימי רצון ימי חשק שמדבקין עצמו בהשי\"ת בחשק גדול מאד וע\"כ צריכין לתת גבול ומדה להחשק והדביקות שלא יתבטל לגמרי א\"ח למהר\"ן:
ובענין אם אירע ברית מילה בת\"ב שחל להיות בשבת ונדחה ליום א' אם יש לחוש לדברי המ\"א סי' תקנ\"ט ס\"ק י\"א בשם כנה\"ג דמ\"מ אין לעשות סעודה והמנהג עכשיו להשלים אפי' א' מד' צומות שנדחו. או יש להורות כדעת הגאון בעל א\"ר שכתב שהכנה\"ג כתב זה רק על מדינתו מדינת תורגמא אבל בשאר מקומות המנהג להקל כתב בשו\"ת ויעתר יצחק סי' ב' בשם שו\"ת שואל ומשיב מהד\"ת סי' ל\"ט דהמנהג להשלים אף בא' מד' צומות שנדחו. וכן העידו על הרה\"ג מוהר\"ר יוזפא מזאלקווא שהי' מוהל בט\"ב שנדחה ולא הלך לבית המילה כלל. והגאון הישיש מיערסלאב הי' סנדק ולא רצה לאכול והפצירו בו עד בוש כאשר שהי' זקן בן שמונים שנה ולא יכול לבטל ולעבור על דבריהם והלך לביתו לאכול להשיב נפשו אבל ח\"ו להרבות בסעודה ופשיטא בשר ויין ודאי אסור ע\"ש: :
ולענין קריאת ויחל אם אין בבהכ\"נ עשרה מתענים או אם חל באחד מימי השבוע שאין בו קריאת התורה אין לקרות ויחל. אבל אם חל בב' או בה' כיון שבלא התענית היו קורין היום בתורה אין כאן הוספת ברכה ולכן אם יש שם ששה מתענים רשאי לקרות ויחל בשחרית. אבל במנחה אין קורין כשאין עשרה אפי' חל בב' או בה'. שערי אפרים שער ח':
ובס' עבודת הקודש כתב בשם ברכ\"י וז\"ל הא דבעי עשרה מתענין ה\"מ בתענית צבור שקבלו עליהם ע\"כ צרה שלא תבא אבל בד' צומות אפי' שאין מתענין אלא ו' או ז' והשאר חולים או אונס אחר יכולים לומר ענינו ולקרות ויחל אף שאין עשרה מתענים בבהכ\"נ ע\"ש. ועי' ט\"ז סי' תקס\"ו סק\"ג וסק\"ה בענין קריאת ויחל ובאיזה זמן שקורין ויחל גם בשחרית. ועי' פמ\"ג שם סק\"ז. ובשובבי\"ם קורין בשחרית ביום ה' פרשת השבוע ובמנחה ויחל. פמ\"ג סי' תרפ\"ה. ועי' רמ\"א סי' תקפ\"א סעי' ב':", + "של צרכי שבת. חל פורים ביום א' אין נכון להביא המגילה לביהכ\"נ אפי' במקום שערבו. משום שמכין משבת לחול דומיא להביא יין להבדלה שכ' המ\"א סי' תרס\"ז סק\"ג בשם מנהגים דאסור להביא יין מיו\"ט לחבירו. וגם במהרי\"ל אוסר לחפש הס\"ת משבת ליו\"ט משום הכנה:" + ], + [ + "עוד טעם. לפי שרגילין להרבות בו בסליחות ותחנון ולא יתכן לעשות כן בע\"ש שלא יוכלו להכין צרכי שבת. טור שם.", + "וטעם. שאין מתענין בניסן כמעשה שהי'. לפי שאין מתענין בניסן. הרא\"ש. ומה שלא נהגו להתענות שלשה ימים כנגד שלשה תענית של אסתר. כדי שלא להכביד על הצבור. לבוש סי' תרפ\"ו סעיף ג':", + "קונטרס אחרון
כדי שלא להכביד על הצבור. ובספר אבודרהם כתב בשם אבן הירחי שהתענית אינו לשם זכר תענית אסתר שהרי אין אנו מתענין ג' ימים לילה ויום. ועוד שאותם בפסח היו. ואין התענית אלא על שם נקהלו היהודים בעריהם בי\"ג בו (אסתר ט' ב') ואמר מר זמן קהלה לכל הוא. וכן פי' בירושלמי ומצפרא כנופיא ונקהלו להתענות וכן פי' ר\"ח ולכך אין מתענין אלא יום אחד ע\"ש:
יש ללבוש בגדי שבת קודם תפלת ערבית. ובספר עבודת ישראל לפ' זכור כתב דבפורים אין מן הצורך ללבוש בגדי יו\"ט כי האור הזה שזורח למטה אינו כ\"כ גדול ואינו צריך ללבוש. רק מחמת שהוא מאור החכמה לכן צריך ללבוש בגדי שבת ע\"ש:" + ], + [ + "טעם. שנוהגין ליתן קודם פורים ג' מחצית מן המטבע הקבוע באותו מקום ובאותו זמן.*בד\"מ שם כתב וז\"ל מצאתי מעות פורים בכל מקום שיש מטבע קבוע לוקחין המחציות של אותה מטבע ונותנים מהן ג' מחצית למעות פורים ולא של מטבע אחרות שהיא נוהגות במקום אחר. וכן הוא במהרי\"ל. וכתב מהרי\"ב אף מעוברות נותנים ג' מחצית וסימנך זה יתנו כל העובר עכ\"ל ומחלקים אותם לעניים ע\"ש. ונראה דמה שאין נותנין אותם בר\"ח אדר או איזה ימים אח\"כ רק בערב לפני קריאת המגילה. כיון דלית כל עמא תמן שהן טרודין במלאכתן ונמצא א' נותן וא' אינו נותן. אבל בערב קודם קריאת המגיל' כ\"א וא' הולך לשמוע המגיל' וגם בני הכפרים יסעו כולם לעיר לשמוע המגיל' ונמצא כל א' מזכיר השני. ועי' רמ\"א ופרמ\"ג שם שכתבו שיתנו קודם שמתפללין מנחה. וע\"ל סי' תקס\"ד:
ובספר אהבת שלום כתב. טעם. מחצית השקל: דאיתא בספרים שהוא להורות אחדות. כשהוא בפ\"ע הוא רק מחצית השקל וע\"י אחדותו עם חבירו נעשה שקל שלם:
ובספר ילקוט האורים פי' עפ\"ז מה שאנו אומרים בפיוט לפ' שקלים אור פניך עלינו נשא ושקל אשא בבית נכון ונשא. ולכאור' קשה הרי המצו' הי' חצי שקל ולפי דעת בעל עקידת יצחק הי' המצו' לחתוך השקל לשנים. וא\"כ למה אמר ושקל אשא דמשמע שקל שלם. ולפי הנ\"ל ניחא כי לעתיד יעקור הקב\"ה היצה\"ר מקרבינו וכולם ישבו איש תחת גפנו ויהי' שלום בעולם ואז ושקל אשא. כי כל אחד מישראל יהי' קומה שלימה ואדם השלם בפ\"ע. אך לע\"ע בעולם הזה מבקשים אנחנו ברכנו בשלום אל רם ונשא: זכר למחצית השקל שהיו נותנים באדר לצורך קרבנות הציבור. ונותנים ג' מחצית. משום דבפ' כי תשא כתיב ג\"פ תרומה. רמ\"א סימן תרצ\"ד סעיף א':", + "קונטרס אחרון
נעשה שקל שלם. ועפ\"ז נ\"ל לפרש מש\"כ בספר אוהב ישראל (בהעלותך) על פסוק עשה לך שתי חצוצרות כסף וז\"ל שמעתי בשם הרב הקדוש כו' מו\"ה דוב בער זללה\"ה שאמר אלו הדיבורי עשה לך שתי חצוצרו\"ת נוטריקן שתי חצי צורות. אך פירושן של הדברים לא שמעתי ע\"ש מש\"כ בזה. ונראה שהשי\"ת רמז לו שכ\"א מישראל לא יחשוב שהוא אדם השלם. רק כשהוא בפ\"ע הוא רק החצי ורק בהתחברו עם חבירו אז נעשה שלם. וזה עשה לך שתי חצי צורות ותראה שיהי' לך אחדות עם כאו\"א מישראל:
ובספר ייטב לב (וישלח) פי' הפסוק וכי תבואו למלחמה בארצכם על הצר וגו' והרעותם בחצוצרות. תתחברו בחצי צורות. שידמה לכ\"א שאינו אלא חצי צורה ואיננו אדם שלם בלתי אם יתחבר יחד עם חברים כל ישראל למען יהיו כלם אגודה אחת. ואז אין כל אומה יכולה לשלוט בהן.
והרב אלשיך (תשא) כתב דלכך נתנו ישראל מחצית השקל לכפר על מעשה עגל כופר נפשם. לפי שנשים לא חטאו בעגל כדאיתא וה\"ל רק חצי אדם לכך נתנו רק מחצית השקל:
ובספר מעשה רוקח (וישב) כתב טעם על מה דאיתא מס' שקלים פ\"א ופ\"ב שכ\"א הי' מחויב ליתן קלבון נוסף על ח\"ש. עפ\"י מה דאיתא במדרש פ' זו אתם מכרתם בנה של רחל בה' כסף והי' מגיע לכל א' חצי שקל. וא\"כ כיון שראובן לא הי' בשעת מכירה והי' מגיע לכל א' חצי שקל ועוד חלק משקל שלם. לכך מחויב ליתן כ\"א קלבון עכ\"ל. ועי' רמ\"א סי' תרצ\"ד סעיף א':
וראיתי בכתבי הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל (במדבר) דלכך הי' בכל השבטים רק מספר מרובה אלפים מאות ולא הי' בשבט אחד מספר המועט מחמת שא\"א להיות שום איש ישראל נפרד מחבירו אלא אחד כלול בחבירו עד אין גבול ושיעור שהם צבאות השם (צדיק יסוד עולם שכולל כל הנשמות) ולכך הזדמן השם שיהי' רק מספר מרובה. וכל המספרים של הדגלים הי' הכל מכוון כל א' לפי שרשו:
ואפשר דלכך הי' המספר של שבט יששכר נ\"ד אלף לפי השורש הקדוש שלו שהיה בתורה ועבודה לדעת מה יעשה בישראל בדינן ולכך הי' נ\"ד אלף כמנין ד\"ן. וזבולן היה ממשיך פרנסה לישראל ומזין אותו ולכך הי' המספר שלו נ\"ז אלף כמנין זן שהוא שם א\"ל הוי\"ה ב\"ה שמספרם זן כו' ע\"ש:" + ], + [ + "טעם. שאין מברכין לשמוע מקרא מגילה כמו לשמוע קול שופר או לברך על תקיעת שופר כמו על מקרא מגילה. מפני שבשופר צריך לברך לשמוע לפי שצריך שישמע התוקע קול ואם לא שמע לא יצא אבל במגילה יוצא בה בקריאה לבדה אע\"פ שלא השמיע לאזנו כדאיתא בברכות נמצא שהקריאה עיקר שהבנת הלב תלוי בה בלא שמיעה כק\"ש. אבודרהם*כתב הפ\"מ סימן תר\"צ ס\"ק י\"ח וז\"ל ואותן שיש להם מגילה אין להם לפשוט ולהניח כרוכה עדיף טפי פרסום נס שישמעו הכל מהש\"צ שלא יהא נראה כאלו כ\"א קורא בפ\"ע ע\"ש ועי' מ\"א שם. וצריך לכרוך אגרת המגיל' קודם ברכת האל הרב. מהרי\"ל:
ובספר אשל אברהם סימן תרצ\"ב כתב דמ\"ש האחרונים ז\"ל שיכרוך תחלה המגיל' ואח\"כ יברך הברכות שלאחריה. נרא' דלא שייך בזה קפידא גם לכתחל' רק לגבי השליח ציבור שקרא להוציא רבים י\"ח ויש חשש שיאמרו ברכות כתובות במגילה ולכתחל' אין נכון לכתוב בהמגיל' כורכים תחל' כדי שלא יהא טעות לגבי לכתחל'. משא\"כ יחידים שלפניהם מגילות שלהם ואומרים בלחש מלה במלה עם הקורא מצד שחוששין אולי יוחסר שמיעת אות א' להם יותר נכון לברך קודם שיגללו הם המגיל' כדי להסמיך הברכ' להקריא' בכל האפשר ע\"ש: וע\"ל סעיף תתמ\"ד: ", + "קונטרס אחרון
על מקרא מגילה.*וטעם שנקרא מגילה. לשון התגלות שבפורים נתגלה איך שהשי\"ת מנהיג הטבע. נפלאות חדשות בשם קדוש א': עי' ב\"י ס\"ס רצ\"ח דכתב על מה שכתב הכלבו דפורים שחל במו\"ש שקורין מגילה לאור הנר מברך קודם בורא מאורי האש ע\"כ. דלקרות המגילה לאור הנר דלאו מלאכה היא כלל נראה דבהבדלה בתפלה סגי ע\"ש. ונראה שיאמר ברוך המבדיל בין קודש לחול בלא שם ומלכות. וע\"ל בהשמטה לסעי' ת\"א:
כשהקורא אומר את הברכות אל יאמרו הקהל ב\"ה וב\"ש אך ישמעו היטב הברכות ואחר כל ברכה יאמרו בכוונה אמן. וכשמברכין על קריאת מגילה ושהחיינו יכוין שיוצא בברכות אלו גם על סעודת פורים שיאכל ולמצות משלוח מנות. של\"ה. והגאון יעב\"ץ כתב שכ\"א מברך בלחש הג' ברכות וגומר קודם הש\"ץ ועונה אמן. ועי' ט\"ה סעי' תשמ\"ו בהשמטה.
ראוי ונכון שיהי' לכל א' מגילה כשרה כדי שיאמר בעצמו מלה במלה בלחש. ופן לא ישמע תיבה אחת מן הקורא. ואותן שאין להם מגילה כשרה צריך להיות לפניהם חומש שאם לא ישמע איזה תיבה מן הקורא יקרא על פה מחומש ויוצא עכ\"פ בדיעבד. פרמ\"ג סי' תר\"צ סק\"ז:", + "בכל האפשר. ופעם א' התחיל החזן הברכה קודם שגללו וגער בו מהרי\"ל עד אשר כרכו כולה והניחוה אצל הקורא על המגדל ואז הזקיקו לחזור להתחיל ולברך. מטה משה אות תתר\"ה:
וברכת הרב את ריבנו נראה דיכול אחד להוציא חבירו. ספר החיים להרב הה\"ג מהרש\"ק מבראד זצ\"ל: " + ], + [ + "טעם. שאין הנשים מוציאות את האנשים בקריאת המגילה אע\"פ שגם הם חייבים בקריאתה כיון שגם הם היו באותה הנס ועוד שהנס הי' ע\"י אסתר. משום דהוי כמו קריאת התורה. באר היטב סי' תרע\"ה ס\"ק ג':" + ], + [ + "טעם. שנהגו לומר הציבור ארבעת אלו הפסוקים בקול רם ואחר כך חוזר שליח ציבור אותם. איש יהודי. ומרדכי יצא. ליהודים היתה. כי מרדכי. כדי להרבות שמחה לילדים ולכל. ועוד. כדי לעורר הלב אם יתנמנם אחד מהם שלא ירדם. ואומרים אלו הפסוקים. מפני שהם כתובים גבי מרדכי ומשום כבודו של מרדכי ושענין הנס הי' על ידו כו'. אבודרהם:", + "קונטרס אחרון
ושענין הנס הי' על ידו. בספר ראשון לציון פי' מש\"כ ומרדכי לא יכרע. לשון עתיד. כי מלבד שמרדכי ע\"ה לא הי' משתחוה כדרך שהיו כולם משתחוים להמן. אלא שהי' עושה המצאות להודיע כי אינו חפץ להשתחות. וז\"ש לא יכרע ולא ישתחוה. כי לפעמים שהי' עובר המן ומרדכי מוטה ושוחה ובעבור המן לפניו לא הי' נשאר שוחה אלא יושב ביושר לומר כי לא חפץ לכרוע לו:
ובספר דברי שאול כ' בשם ס' במנות הלוי שכ' בשם א' מהחכמים שאחשורוש בעצמו צוה על מרדכי שלא יכרע ולא ישתחוה שלהיותו יהודי ולכך כתיב לא יכרע ולא כתיב לא כרע. שזה הי' מכלל הפקידה של המלך:
ובספר תורת משה להגאון הקדוש בעל חת\"ס זצוק\"ל פי' ויגידו להמן היעמדו דברי מרדכי כי הגיד להם אשר הוא יהודי*ובספר קול יעקב פי' ויגידו להמן לראות היעמדו דברי מרדכי כי הגיד להם אשר הוא יהודי. שכוונת הכתוב עפ\"י מאמר חז\"ל (מגילה ט\"ז) על ויאמר המלך מה נעשה יקר וגדולה וגו' ויאמרו נערי המלך לא נעשה עמו דבר וז\"ל תנא לא מאהבת מרדכי אמרו כן כ\"א משנאת המן. והנה לכאורה יקשה בכאן אם היו שונאין את המן למה הגידו לו שמרדכי אינו רוצה לכרוע לפניו. רק גם כאן הי' כוונתם בהגדה זו לשנאת המן. כי שאלו את מרדכי לאמר איך לא תירא משר גדול קרוב למלך כמוהו. והשיב להם שהוא אינו רוצה להשתחוות כמו אביו בנימין והוא בטוח באלהיו שיראה במפלתו וכמבואר כ\"ז במדרש באורך. והנה זאת היתה כוונתם להוציא הדבר לאור למען תהי' מפלתו קרובה. וזהו לראות היעמדו דברי מרדכי כי הגיד להם אשר הוא יהודי. כלומר זאת היתה עיקר כוונתם יען הגיד להם כי יהודי הוא ובטוח שיראה במפלתו: ע\"ד שאמחז\"ל מגילה דף ט\"ו ע\"א כי המן הי' נמכר לעבד למרדכי בעד פת לחם. והראה בכל פעם שטר מכירה להמן. עי' במנות הלוי כל המעשה וגם נוסח שטר מכירה. ולפ\"ז הי' המן עבד כנעני מהול שחייב במצות כאשה. וא\"כ גם המן יהודי נקרא. כי שם יהודי הוא שם כללי כדאי' במגילה דף י\"ג ע\"א וזהו ויגידו להמן לראות היעמדו דברי מרדכי. פי' אם יש להם קיום ועמידה כי הגיד להם אשר הוא יהודי שהמן יהודי הוא. וזה וירא המן כי אין מרדכי כורע ומשתחוה לו. אדרבה בכל פעם הראה לו תחת הכריעה שטר מכירה שהוא עבדו לכן וימלא המן חמה:" + ], + [ + "טעם. שנוהגין לומר בנשימה אחת מתחלת חמש מאות איש ואת פרשנדתא כו' עד עשרת. משום דעשרת בני המן היו שרי חמשים על אותן ה' מאות איש. ט\"ז סימן תר\"צ ס\"ק ט' בשם הרוקח. והיינו לכתחלה ודיעבד אם הפסיק ביניהם יצא. רמ\"א שם סעיף ט'. וכן כ' בס' מטה משה בשם התוס':" + ], + [ + "טעם שנהגו שמכים המן כשקורים המגילה בבהכ\"נ. כדי שימחה שמו על דרך מחה תמחה את זכר עמלק ושם רשעים ירקב. ואין לבטל שום מנהג או ללעוג עליו כי לא לחנם הקבעו. רמ\"א שם סעיף י\"ז וסמך לדבר והיה\" אם\" בן\" הכות הרשע ס\"ת המן*ועי' מ\"א שם ס\"ק כ\"ב וז\"ל דאם נמצא המנהג באיזהו פוסק אין לבטל אפילו בשעת הדחק כו' מיה' אם נשתנה הענין מאשר הי' בזמן הראשונים רשאים לשנות המנהג לפי הזמן כו' ע\"ש. בשחרית לאחר שסיים האל המושיע אומר שושנת יעקב אם לא במקום שא\"א פיוטים בשחרית אזי אומר גם אשר הניא הכל כמו בליל'. לב שמח. ועיין מ\"א סימן תרצ\"ב ס\"ק ג': מטה משה:", + "קונטרס אחרון
ושם רשעים ירקב. ובשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל שפי' מחה תמחה את זכר עמלק מדור דור. מחה זה הכאה כמו מחי ומסי:
ובס' קב הישר פצ\"ט כ' בשם הג' מוהר\"ר העשיל ז\"ל שהי' נוהג כשהיה רוצה לנסות את הקולמוס הי' כותב שם עמלק או שם המן וזרעו ואח\"כ הי' מוחק את שמם כדי לקיים המצות עשה מחה תמחה את זכר עמלק כי אנחנו מחוייבים לההתפלל על מחיית עמלק כדי שיהי' השם שלם והכסא שלם ואז יתקיים המקרא והתגדלתי והתקדשתי בתוך העמים וביום ההוא יהי' ה' אחד ושמו אחד. אמן:
ובספר מדרש אליהו כתב וז\"ל קבלתי דכשאומרים ארור המן או כשמזכירין שמו ושם אשתו ובניו ומכין. שעושה הקב\"ה שירגישו ההכאות כדי שיקבלו צער גדול יען שכל הבאים לעולם כאילו בימיהם נעשה הנס לפי שאם נתקיים עצתו לא היו באים לעולם. לכן כל הבאים לעולם צריכים לצערו לכן עושה הקב\"ה שירגישו ההכאות שמכים בהזכרת שמם:
עוד כתב דכשמזכיר אדם המן במגילה צריך לומר ארור המן וארורים בניו וארורה זרש. ואין צריך לומר כשמזכיר מרדכי ואסתר דיאמר ברוך מרדכי ברוכה אסתר:", + "ס\"ת המן. בספר אמרי צדיקים ח\"ש פירש בשם הרב הצדיק הקדוש מוהר\"ר חיים מקראסני זצוק\"ל מ\"ש במגילת אסתר וימלא המן חמה. כי הכלל הוא כך בהמתקת הדינים בשורשם אם יש תיבה אחת או פרשה אחת כמו הקללות שבתורה שהם כולם ברכות כנאמר בזוה\"ק. יש להמתיק את הקללות באותיות המלוי כגון א' המלוי שלו ל\"ף. ב' המלוי שלו י\"ת. וכדומה בכל האותיות. ויכולין עמו ב\"י לצרף אותיות הנ\"ל שיהי' לטובה. כן הוא הדרך אל אנשי אמת. אבל המן הרשע אפי' המלוי שלו ג\"כ המן כי המלוי של ה' ג\"כ ה' כזה ה\"ה. והמלוי של מ' ג\"כ מ' כזה מ\"ם. והמלוי של נ' ג\"כ ן' כזה נ\"ן וא\"כ המלוי שלו ג\"כ המן. וזה וימלא המן אפי' המלוי שלו ג\"כ המן ולכן הוא נשאר בחמה ועי' לקוטים סעיף ע\"ג בהשמטה.", + "המנהג לפי הזמן. ועי' דעת תורה סי' ל\"ה סק\"פ שכתב בשם הש\"ך שכ' בשם הב\"ח דאם הי' מנהג בעיר ע\"פ חכם א' ומת ובא חכם אחר ומיקל בזה יכולים לנהוג היתר במה שאסר ע\"ש. ומה שכתב הש\"ך שם דגם אחר מיתת החכם צריך ללכת אחר הוראתו ואין לבטלה באותו מקום בשום ענין עי' פר\"ח א\"ח סי' תצ\"ו בדיני המנהגים אות ב' דזה דוקא כשאין להם רב אז אין לבטל מנהג שנהגו כחד דיעה. אבל אם יש להם חכם מובהק יכול להורות קולא בדבר אם יש לו ראיות לסתור דברי הפוסק ע\"ש:
ובספר שדי חמד בקונטרס כללי הפוסקים סי' י\"ד כתב בשם תשובת רח\"ב מה\"ג מוהר\"ר דוב בהגאון פנ\"י שקבלה בידו מאביו שבכל מקום שמביא הרמ\"א בשם י\"א ולא סתם וכן ראוי להורות אין כונתו לפסוק כמותו והדבר מסור לחכמים להכריע במאזני צדק:
ובספר הליכות עולם שער החמישי פ' שלישי כתב דמה שאמרו מנהג מבטל הלכה דוקא מנהג ותיקון אבל מנהג שאין לו ראי' ולא טעם מנהג מעות הוא ואינו אלא כטועה בשיקול הדעת. עוד כתב בשם הירושלמי הלכה שהוא רופפת בידך פוק חזי מה עמא דבר ונהוג כן ע\"ש:
כתב בספר שפתי צדיקים בליקוטים דמה שאמז\"ל בכל מקום מסופק אם זה הוא דרך הישר פוק חזי מאי עמא דבר. אין הכוונה על פשוטי העם כ\"א אל השרידים אשר ה' קורא. וקורא להם עם בלשון תיבה ע\"ד הכתוב עמי זכור נא מה יעץ וגו' וכדומה הרבה כתובים ואשר לזה צותה התורה אחרי רבים להטות. ואמרו ז\"ל בכל מקום הלכה כרבים ועל זה הדרך אמרו מנהג ישראל תורה הוא. פי' כשתסתכל במנהג ישראל תלמד ליראה את השם כמו מן התורה כי התורה ומנהג ישראל אחד הוא. ועי' ליקוטים סעי' קס\"ח:", + "שושנת יעקב. הא דנקט דוקא שושנת יעקב. לפי שיעקב התפלל על מפלת המן שנאמר \"הצילני \"נא \"מיד אחי ר\"ת המן כדאי' בבעה\"ט ומהר\"ם שיף. ועוד איתא בזוהר (וישלח) ויצו \"גם את השני \"גם את השלישי וכו' ג' גמין רומזים לג' גואלים ר\"ת \"גואל \"משה. \"גואל \"מרדכי. \"גואל \"משיח. קרבן עני:" + ], + [ + "טעם. שאומרים ואתה קדוש אחר מקרא מגילה. ע\"ש שאסתר אמרו שהוא סמיך לפסוק אלהי אקרא יומם וגו' דמני' דרשינן מקרא מגילה. וכתיב בתריה ואתה קדוש נמצא תקנה אסדר' קדושה.*ואומרים בערבית אחר תפלת י\"ח קדיש שלם עם תתקבל ואחר קריאת המגיל' ואתה קדוש ובמוצאי שבת ויהי נועם ואתה קדוש וק\"ש בלא תתקבל ובשחרית יאמר אחר ש\"ע ח\"ק כמו בכל קריאת התור' באין מוסף ואחר המגיל' וסדר קדוש' ק\"ש עם תתקבל. והטעם. שאומרים בליל' אחר תפלת י\"ח קדיש שלם ולא ח\"ק כמו בשחרית. משום דבמעריב מתפללין מבעוד יום וממתינין עד צ\"ה למגילה ויש הפסק גדול אומרים ק\"ש מיד אחר ש\"ע ואף במוצ\"ש שמתפללין בצ\"ה לא פלוג משא\"כ בשחרית. פ\"מ ריש סימן תרצ\"ג: (מנהגים). ועיין פרדס בליקוטי דינים. ומה שא\"א ובא לציון. לפי שאין גאולה בלילה. רוקח אות רל\"ט. וע\"ל סעיף תרמ\"ה: " + ], + [ + "טעם. מאמר חז\"ל אם כל המועדים יהיו בטלים ימי הפורים לא נבטלים. לפי שבפורים נפעל ע\"י מרדכי ואסתר שמוח החכמה נתגלה ומופיע על כל העולמות כל היום והארה זו נשאר לנו לכל הדורות שבכל שנה ושנה בפורים נתגלה מוח החכמה כל היום ומאיר על כל העולמות.*איתא בתיקונים פורים אתקריא על שם יום כפורים ע\"ש. וזה יום כפורים שיום כפור הוא כפורים כי מרדכי ואסתר פעלו שביום פורים לא הי' שום קיטרוג על ישראל כמו ביו\"כ ע\"י השעיר כי בסעוד' השניה הי' כוונתה לקרבן העזאזל ממש ובזה נעשה הקטגור סגיגור דהיינו שנהפך לב אחשורוש לטובה ודיבר טוב על ישראל. מאור ושמש:
ובספר לב דוד פכ\"ט כתב לתרץ דהרי ישראל אשר בספרד ואפריק\"א לא היו תחת ממשלת אחשורוש ולמה חייבים היום כל ישראל לעשות פורים. רק האמת הוא דמאחר דבכל שנה מאירים ומזהירים זהירות יתירה ואורים גדולים בפורים ככל אשר נגלו בימי מרדכי ואסתר חל על כל ישראל לקיים את ימי הפורים האלה בזמניהם במצות מגילה ומנות ומתנות לתקן שרשם.
ובשם הרמ\"ז זלה\"ה שפי' והימים האלה נזכרים ונעשים. שבהזכר זכרם למטה נעשים בפועל למעל' וזה בכל דור ודור כי כן קיימו למעל' מה שקבלו למט'. ועיין קונטרוס אחרון לטעמי המנהגים לסעי' תרי\"ח בד\"ה לתקן:
ובספר קרית ספר אשר נדפס מחדש לבעל הרוקח כתב שע\"כ כתיב יעבור מלא ו'. כי ה' ימים פורים יום י\"א י\"ב י\"ג י\"ד ט\"ו ולא י\"ו. ועוד ה' מועדים יעברו לעתיד לבוא ולא פורים כי פורים לא יבטל וזכרם לא יסוף מזרעם:
ובספר ליקוטי מהרי\"ל כ' הטעם. שימי הפורים לא בטלים. כי כל המועדים הם בזמן א'. חג הפסח בט\"ו בניסן. חג הסוכות בט\"ו בתשרי ואין כח ביד ב\"ד להקדים יום א'. אבל ימי פורים הם י\"א י\"ב י\"ג י\"ד ט\"ו והוא למעל' מן הזמן. ע\"כ ימי הפורים לא בטלים כי פורים למעל' מן הזמן: משא\"כ בשבתות וי\"ט שאין מתנוצץ מוח החכמה במלכות רק בשעת התפלה. ולעתיד יקוים ומלאה הארץ דעה כמים לים מכסים ולא ילמדו עוד איש את רעהו כי כולם יודעים אותי מקטנם ועד גדלם כי אז יתגלה מוח החכמה בעולם דרך המלכות אז יהיו כל הימים בבחי' ימי פורים שנתגלה מוח חכמה דרך המלכות ולכן יתבטלו כל האורות המתנוצצים במועדות כי הם יהיו כשרגא בטיהרא לנגד גודל הבהירות של מוח החכמה. כי אז יהפוך אל העמים שפה ברורה יחד לקרוא כולם בשם המיוחד מחמת התגלות החכמה עילאה וזהו ימי הפורים לא נבטלים כי יתגלה מוח החכמה כמו בפורים כל היום*ובספר ארחות חיים סימן תרצ\"ד כתב בשם המרדכי ב\"מ פרק המקבל דיום פורים שקול כיום מ\"ת :
ובספר דבש לפי מערכת פ' אות ב' כתב בשם מדרש אליהו שכ' בשם יד יוסף דפירים כולל כל הימים טובים. פסח מעבדות לחירות וכאן ממות לחיים. שבועות מתן תורה וכאן הדור קבלוה. ר\"ה ספרי חיים וספרי מתים וכאן נדונים אם לקיים הגזיר' אם להנצל. יום הכפורים מחילת עונות וכאן נמחל להם מה שנהנו וכו'. סוכות ענני כבוד וכאן נכנסו תחת כנפי השכינ' ורבים מעמי הארץ מתיהדים ע\"כ.
וכתב הוא שם דאפשר דלכך בחרו לקרוא פורי\"ם ע\"ש הפור כי ר\"ת פורי\"ם פסח וסוכות. סוכות נרמז רק בוא\"ו החיבור כי בסיכות הושבתי וכו' בהוציאי אותם מאמ\"צ ע\"כ הוא נטפל לפסח. ר\"ה יוה\"כ מתן תורה:
עוד כתב בספר מדרש אליהו שמעתי מרבי הקדוש זלה\"ה שיום פורים מכפר הקב\"ה עונותיהם של ישראל כיום הכפורים. רק יוה\"כ הותקן על כפרת העגל שבא לעובדו מסיבת אכילה ושתי'. לכן בדין הוא שיתענו שיתכפרו על הנמשך ממה שאכלו ושתו. אבל פורים שהישועה נמשכה ע\"י שהתענו לכן בדין שיתכפרו באכיל' והוא ע\"ד שארז\"ל כל האוכל ושותה בערב יוה\"כ כאילו התענה תשיעי ועשירי. נמצא כשם שיש כפרה בתענית כך יש כפרה ע\"י אכיל' ושתי':
ובספר זרע קודש (דברים) כתב דלעתיד כשיתוקן בשלימות יהי' לנו מי\"ז בתמוז עד אחר ט\"ב הכ\"א יום חג ויו\"ט נגד הג' רגלים. ז' של פסח. ז' של שבועות. כי חג השבועות נחשב ג\"כ לז' ימים כי יש לו תשלומין כל שבעה. ז' של סוכות: ובמק\"א באותה פ' כתב דהשם טדה\"ד הוא נגד כ\"ב יום מי\"ז בתמוז עד אחר ט\"ב. והם נגד כ\"ב אותיות התור' גימטרי' הטוב. והם נגד כ\"ב יום שהם יו\"ט בפסח ושבועות וסוכות ור\"ה ויוה\"כ שהם יו\"ט נגלים כו' ולעתיד יתהפכו גם הכ\"ב יום אלו לששון ולשמחה וי\"ט כמו הכ\"ב יום שהם יו\"ט עתה ע\"ש. ובספר תולדות אהרן (פנחס) כתב ג\"כ שהכ\"א ימים יהי' אי\"ה כשיבא אליהו ויבשר לנו על משיח כולם ימים טובים והתחלת הי\"ט יהי' בי\"ז בתמוז ויאמרו בהם אי\"ה הלל. ובפ' (דברים) כתב דהטי\"ת ימים של אב יהיו כולם ימים טובים. וכמו שבתשרי הם טי\"ת ימי הח\"ג ויום הטי\"ת הוא שמחת תורה. כך הימים הללו יהיו ימי שמחה ויום הטי\"ת יהי' יו\"ט גדול. וע\"ל סעיף תרל'ט: . מאור ושמש רמזי פורים. וע\"ל סעיף תקצ\"ה:", + "ובס\"ח סימן שס\"ט כתב בשם י\"א דיוה\"כ לא יתבטל והכפרה יהי' על השגגות. ופי' המפרש אף שלעתיד יתבטל היצה\"ר מן העולם ולא יהיו צריכים כפרה אעפ\"כ יהיו צריכים כפרה על השגגות שהרי אף הנשמות לאחר מיתה חוטאים ונענשים כרוחו של נבות. ועיין קונ\"א בהשמטה לסעיף שמ\"ח: ", + "קונטרס אחרון
ולא יום י\"ו וע\"כ י\"ל שלא לומר תחנון מן יום י\"א עד אחר פורים. ובס' מעש' יחיאל (במדבר) כ' דהמנהג בין החסידי' שלא לומר תחנון ב\"י אחר פורי' משו' הה\"א בגמ' ואימא בשיתסר ואימא בשיבסר. כי באמירת תחנון בעלילה כ\"ד מבטלין לה כי טוב מעט בכוונה:", + "ע\"י אכיל' ושתי'. עוד כ' שם דלכך קבעום למאכל ומשת' על הישוע' שהית'. כיון שפורי' כולל כל המועדים כמו שכת' לעיל מהרב יד יוסף ז\"ל לכך משו' הכי קבעו' לסעוד' כמו שהוא הדין ביו\"ט:
א\"נ בדרז\"ל אמר המן לאחשורוש מוציאים כל השנה בשה\"י ופה\"י. כלומר שבת היום פסח היום ולא יהבי כרגא*בספר דבש השדה כתב בשם הרב הקדוש מו\"ה אליעזר בן הרב הצדיק הקדוש מוהר\"ר אלימלך זלה\"ה שהי' כקוץ בעיני הרשע ההכנות שישראל עושים קודם כל מצוה. כי כל השנה כל עבודתם וטרחתם רק לקיים המצות. למשל על פסח כמה וכמה עבודות ויגיעות וטרחות הוא עושה. תיכף משעת קצירת חטים מיגע א\"ע ולשמור אותו כל השנה. וקודם החג על כל דבר ודבר בפרטי. ועל ש\"ק כמעט כל השבוע כל יגיעתו להכין על שבת וכ\"כ על כל מצוה ומצוה על אתרוג על סוכה. וכמעט כל השנה הוא מוטרד לקיים המצות: אמר הקב\"ה אתה מטיל עין הרע במועדים שלהם אני מוסיף להם מועד אחר ע\"כ. ולכן כיון שבמועדי' צריך לאכול ולשתות גם במועד הנוסף דהיינו פורים צריך לאכול ולשתות. לכך הוקבעו לאכילה ולשתיה ע\"ש:" + ], + [ + "טעם. שאין שום הזכרה במגילה. מפני שניתנה לכתוב בדתי פרס ומדי ע\"כ אין בה אזכרות*ובמהרי\"ל כתב שאלו למהרי\"ל אמאי אין שום שם במגילת אסתר. והשיב משום דנתנה לכתוב למלכי מדי ופרס והם יכתבו לשם אלהותם:
ובענין מה שאמז\"ל הוא אחשורוש כו' שבע ועשרים ומאה מדינה. המאה מדינות הי' לו על היבשה. והשבע ועשרים מדינות הי' לו על הים. יש רמז לזה במה שנאמר ויש\"ם המל\"ך אחשורו\"ש מ\"ס ע\"ל האר\"ץ ואי\"י הי\"ם פי' וישם סכום מ\"ס בגימ' מאה ע\"ל האר\"ץ היינו על היבשה. ואי\"י היינו בגימ' שבע ועשרים. הי\"ם היינו על הים. בשם האריז\"ל: . ט\"ז סי' של\"ד ס\"ק י\"א בשם מרדכי:" + ], + [ + "טעם. שכתוב בגתנא ותרש. כי בני המן שהיו סופרי המלך כתבו ענין מרדכי כך הגיד מרדכי על בגתן או תרש כלומר בין שניהם הי' העצה להמית למלך אבל לא נודע ממי יצא העצה תחלה שזה דוקא חייב מיתה. ומחמת ספק תלו את שניהם. ובהיות כן אין ראוי מרדכי לשכר כיון שגרם שאחד נהרג בחנם ונעשה נס ונפרד תיבת או ונעשה חיבר אות א' בסוף תיבת בגתן ונעשה בגתנא ואות ו' בתיבת תרש ונעשה ותרש. וזהו וימצא כתוב על בגתנא ותרש אעפ\"י שהם כתבו כי הגיד מרדכי על בגתן או תרש נעשה נס כנ\"ל וא\"כ בדין הרג המלך לשניהם ומרדכי ראוי לשכר. מדרש תלפיות אות א' בשם מדרש:" + ], + [ + "טעם שצריך להאריך וי\"ו דויזתא. לסי' שכולם נתלו בזקיפה ושורה אחת זה על גב זה. י\"מ להאריך אותה בכתיבתה והיא מן האותיות הגדולות. וי\"מ להאריך בקריאה. ונוהגין בשניהם. לבוש סי' תרצ\"א סעיף ד': " + ], + [ + "טעם שראה המן לעשות עץ כל כך גבוה של חמישים אמה. המן ראה בחלומו את מרדכי פורח על גבי ביתו. וכדי לקיים מאמר החלום הזה אמרו לו זרש אשתו וחכמיו שיראה לעשות עץ גבוה יותר מביתו שהי' גבוה מאוד קרוב לחמישים אמה כדרך בית השרים. וכדי שיתלה מרדכי באויר למעלה גבוה יותר מביתו צווהו לעשות העץ גבוה נ' אמה. ולסוף הי' החלום מרמז שעתיד שתשים אסתר את מרדכי על בית המן כן יפלו כל אויבי השם.*בספר דעת משה פי' ויאמר המן בלבו למי יחפוץ המלך לעשות יקר יותר ממני. למה זה חשב המן בלבו שדוקא לו יחפוץ המלך לעשות יקר יותר מכולם. כי ארז\"ל לעשות כרצון איש ואיש זה מרדכי והמן. וכשמוע המן מאמר המלך מה לעשות באי\"ש אשר המלך חפץ ביקרו דייק המן תיבת באי\"ש בודאי לו יחפוץ המלך לעשות הגדול' כי אנכי נקראתי איש כנ\"ל ואמר לו המלך המן טעית לא כן רק עשה כן למרדכי היהודי כי הוא נקרא ג\"כ איש. ועי' ליקוטים סעיף ע\"ג בהשמטה:
ובספר שפתי צדיקים (וירא) כתב בשם הרב הצדיק הקדוש מוהר\"ר לוי יצחק אב\"ד דק\"ק בארדיטשוב זצוק\"ל שהי' לפלא בעיניו על הנכתב במגילת אסתר ויצא המן ביום ההוא שמח וטוב לב. מאין בא לו זו הבחינ' של שמח' שהוא בחינת הקדוש' ולא נאות להמן להכתב בו כך. אמנם אסתר ראתה שהמן הוא כולו רע ואין בו אפילו מעט בחי' טוב ולכך יראה מפניו ע\"ד אמרם ז\"ל אל תתגרה ברשע שהשעה משחקת לו כי העוה\"ז לא נברא רק לרשעים ודרכם צלחה עד מאד. ומי שהוא רשע עד לתכלית דרכו בודאי צלחה והשעה משחקת לו ועם רשע כזה סכנה להתגרות. אבל הרשע שאין השעה משחקת לו זה סימן שיש בו קצת טוב ואז אין סכנה להתגרות בו ויכולת ביד הצדיקים להפכו ולשנותו. וזאת היתה כונת אסתר בראותה שהמן מצליח מאד והשעה משחקת לו יראה מפניו. ונקטה עצה בלבה לעשות סעודה ועשתה הסעודה בקדושה ובטהרה מאד עד ששרתה הקדושה בכל מאכל ומאכל ובהשלחן וכל כליו. וכשנהנה המן מאותו הסעוד' דבקה בו קצת קדוש' ונתפס בו קצת טוב עד שיתכן לייחס עליו וטוב לב ואז התחיל מפלתו עכ\"ל הקדוש:
ובספר בני שמואל פי' המדרש פליאה בשעה שאמר המן ואת עשרת אלפים ככר כסף וגו' אמר הקב\"ה אילו לא מת משה יפה אמרת עכשיו שמת משה יתלו אותי ואת בניו על העץ. עפ\"י הפסוק ועתה הניחה לי ואכלה אותם כרגע ואעשה אותך לגוי גדול. וז\"ש המדרש אילו לא מת משה הייתי יכול לקיים ואעשה אותך לגוי גדול. יפה אמרת להשמיד את כל היהודים כמו שאמרת. עכשיו שמת משה ואיננו יכול לקיים ואעשה אותך לגוי גדול שפיר יתלו אותו ואת בניו על העץ: ספר החיים:" + ], + [ + "טעם. שבהו\"ר אנו מתפללין שיענה ית' ויושיענו בזכות הצדיקים וחושבין כל צדיק וצדיק ולא חושבין את שאול. ובפורים לא יסד הפייט כלום על ברכת את צמח דוד כמו שיסד על כל ברכה. משום שדוד ושאול היו שונאים ע\"ה בהו\"ר שהוא נגד מדת דוד ואושפיזא דילי' לא נזכר שאול. ובפורים שבא הנס ע\"י זרע שאול לא נזכר דוד ודוד ראה זה והתפלל ע\"ז. ע\"ד המדרש זכרנו ה' ברצון עמך ופקדנו בישועתך. כשתעשה נס לישראל ע\"י מרדכי ואסתר אהי' אני ג\"כ נזכר שם. ולכן נזכר עכ\"פ שבטו ואמר איש יהודי ע\"ש שבט יהודא שבט דוד. זרע קודש בשם הרב הצדיק הקדוש מלובלין זצ\"ל:" + ], + [ + "עוד טעם. שלא יסד הפייטן בשמונה עשרה של פורים פייט על ברכת צמח דוד. משום דכל מלחמה ניצחת הי' ע\"י מלכות בית דוד דכתיב ידך בעורף אויביך משא\"כ מלחמת עמלק אמרו רז\"ל דעיקר המלחמה הוא ע\"י בני בנים של רחל כמד\"א אם לא יסחבום צעירי הצאן ע\"כ לא יסד לשבח גם מחיית עמלק בפורים בברכת צמיחת קרן דוד כי הוא אינו עיקר במלחמה הזו אגרא דפרקא: " + ], + [ + "טעם. שא\"א הלל בפורים. משום דקריאת המגילה הלילא. מס' ערכין דף י' ע\"ב:" + ], + [ + "עוד טעם. שאין אומרים הלל על נס שנעשה בחוץ לארץ. וא\"ת הרי יציאת מצרים התם כדתניא עד שלא נכנסו לארץ הוכשרו כל ארצית לומר שירה. א\"נ כדרבא התם הללו עבדי ה' ולא עבדי פרעה אבל הכא הללו עבדי ה' ולא עבדי אחשורוש אכתי עבדי אחשורוש אנן הילכך לא אפשר. שם:" + ], + [ + "טעם. שאין מפטירין ר\"ח שחרית וכן חנוכה ופורים. מפני ביטול מלאכה לעם (אף שפורים מנהגא שלא לעשית מלאכה) חוץ ט\"ב שחרית מפטירין אסוף אסיפם עיין סימן תקס\"ו ס\"א בהג\"ה ולבוש שם. ויראה הטעם משום דבט\"ב הכל בביהכ\"נ עד חצות וליכא ביטול מלאכה. וגם נהגו שלא לעשות מלאכה. ובמנחה יוה\"כ מפטירין ביונה. דליכא טורח שכיון דבלא\"ה הכל בביהכ\"נ עד הלילה. ובת\"צ במנחה שמפטירין. כדי שיאמר דברי כבושים וקורין דרשו כו'. נועם מגדים. וע\"ל סעי' קנ\"ד וסעיף שט\"ו וסעיף ש\"פ.", + "קונטרס אחרון
וכן חנוכה ופורים. נהגו לומר כשמחזירין הס\"ת למקומם שיר המעלות לדוד לולי י\"י מפני שמדבר מענין מה שרצה המן לעשות לנו. ואומר קדיש תתקבל. ואומר למנצח על אילת השחר במקום תפלה לדוד שמדבר מענין אסתר. וגם יש בו רמז לשם המן שנאמר \"הצילה \"מחרב \"נפשי מיד כלב יחידתי ר\"ת המן מכי. אבודרהם:" + ], + [ + "טעם. כשיש מילה בפורים שמלים התינוק ואח\"כ קורין המגילה. כדי שיהי' ג\"כ בכלל יהודי ולומר ליהודים היתה אורה וגו'. ועוד דאורה זו תורה ושמחה זו מילה שנאמר שש אנכי על אמרתיך וגו' והיינו שיסמוכו זו לזו. דרכי משה סימן תרצ\"ג ס\"ק ד':" + ], + [ + "טעם. שאין אנו קורין שני ימים מגילה מספק. עי' לעיל סעי' תתס\"ד:" + ], + [ + "עוד טעם. כי לא יעבור כתיב וכיון שעיר שדינו לקרות ביום י\"ד אין לו לקרות ביום ט\"ו וכל שכן הקורים בט\"ו אין להם לקרות בי\"ו משום לא יעבור. אבודרהם:" + ], + [ + "טעם. שחייבו חכמים להשתכר בפורים והלא בכמה מקומות בתורה מזכיר שהוא מכשול גדול השכרות כמו נח ולוט. מפני שכל הנסים שנעשו לישראל בימי אחשורוש הי' ע\"י משתה כי בתחלה נטרדה ושתי מן המלכות ע\"י משתה היין שנאמר ביום השביעי כטוב לב המלך ביין אמר להביא את ושתי וגו' ובאה אסתר תחתי' ע\"י משתה שנאמר ויעש המלך משתה גדול לכל שריו ועבדיו את משתה אסתר וכו' וכן ענין המן ומפלתו ע\"י משתה היין הי' ולכן חייבו להשתכר בפורים מפני שבא הנס בעבור משתה היין שעשתה אסתר ועתה יהי' נזכר הנס הגדול בשתיית היין*ומה דאמרינן במגיל' דף ז' ע\"ב מחייב אדם לאיבסומא בפוריא עד דלא ידע בין ארור המן לברוך מרדכי. מפני שפיוט הי' שעל הבית האחד עונין ארור המן ועל הבית האחר עונין ברוך מרדכי וצריך צילותא שפעמים שאין אדם מתכוון וטועה. שם: . אבודרהם. ועיין לעיל סעיף תק\"י:", + "קונטרס אחרון
ע\"י משתה היין. ובשם הרב הצדיק הקדוש מהר\"י מבעלז זצוק\"ל שפי' וכלים מכלים שונים כו' דהנה בבלשאצר שהשתמש בכלי ביהמ\"ק יצאה פס יד לסימן כלי' ועונש. והרי אחשורוש השתמש ג\"כ בכלי ביהמ\"ק כמאמרם ז\"ל ומדוע לא נענש. אך הרי אמז\"ל שאחשורוש נטרד ביינו. והיין הי' לו לעונש יותר גדול מן היד הנ\"ל שנתראה לבלשאצר וז\"ש וכלים מכלים שונים כלומר מדוע הכלי' הללו שוני' מן הכלים של בלשאצר שזה האחרון נענש עליהם ואחשורוש לא נענש. ע\"ז תירץ ויין מלכות רב. ר\"ל היי\"ן הי' לו עונש רב כיד המלך כמו העונש של היד שנראתה להמלך בלשאצר:" + ], + [ + "טעם. שנהגו להשתנות במלבושים שונים בזמן הסעודה ושמחת פורים ולא דבר ריק הוא. שהוא לזכר מה שאמרו רז\"ל הם לא עשו אלא לפנים (מה שהשתחוו בימי נבוכדנצר) אף הקב\"ה לא עשה עמהם אלא לפנים ע\"כ משתנים בזמן השמחה במלבושים שונים ולא ניכר הפנים של מי הוא. בני יששכר. ועי' לעיל סעיף קצ\"ג:" + ], + [ + "טעם. שמרדכי נקרא שמו פתחיה. שהי' פותח דברים ודורשן. ויודע שבעים לשון. עי' פחד יצחק אות פ'. וכתב ושמעתי חידה פתחיה זה מרדכי על דרך והי' ראשיתך מצער ואחריתך ישגא מאד בצורה זו:", + "פ|ת|ח|י|ה.", + "מ|ר|ד|כ|י." + ], + [ + "טעם. שנקראת אסתר. על שם שהיתה מסתרת דברים שלא הגידה עמה ומולדתה. מ\"ר אסתר. עוד טעם. על שהיתה מסתרת עצמה שלא תלקח אל בית המלך*בספר ויכתוב משה (תצוה) כתב על מה שאמז\"ל במגילה וישנה ואת נערותי' שהאכילה קודלי' דחזירי. כדעת הזוהר פ' תצא דנקרא שמה אסתר ע\"ש הסתיר שהסתיר אותה קב\"ה מאחשורוש ונתן במקומה שדית בדמותה. וסבר הוא שהיא אסתר וכל זה עשה מרדכי עם שמות ע\"ש. וכן כאן היא לא היתה אוכלת רק השדית שהיתה בדמותה והוא סבר שהיא אסתר:
ועד\"ז פי' שם (וישב) ותתפשהו בבגדו. לשון בגידה כדאיתא בשפתי כהן על התורה בשם הזוהר כגוונא דמרדכי עשה לאחשורוש להחליף עם שמות במקום אסתר שדית תחתי' כן עשה יוסף עם שמות והחליף במקומו שד. אבל אשת פוטיפרע היתה מכשפה וידעה זאת שהוא שד מש\"ה ותתפשהו בבגדו. פי' שאמרה לו אני מכיר בבגידה שאתה עושה לי: . אילת השחר:", + "קונטרס אחרון
עשה מרדכי עם שמות. בספר בית יצחק על מס' מגילה דף י\"ח כתב בשם הרב המגיד מקאזניץ זלה\"ה וז\"ל הנה נודע מזוה\"ק וכתבי האר\"י ז\"ל דאחשורוש הטמא לא נגע באסתר כלל ח\"ו רק שאסתר השביעה שידה אחת ובאת בדמות אסתר ושמשה עם אחשורוש והי' סבור שהיא אסתר. והנה כתבו המקובלים דשם השדית שהשביעה אותה אסתר מו\"ך שמה עיי' בקנאת סתרים למהר\"א גלאנטי. וזהו שרמזו התוספ' בדבריהם הקדושים שהיתה משמשת במו\"ך ור\"ל שהשתמשה בהשדית ששמה מו\"ך:" + ], + [ + "טעם. למנהג שג\"פ בשנה אוכלים לביבות. הוא מאכל שהבשר מכוסה בבצק. פורים. והו\"ר. וערב יום כפור. משום שהימי' האלו הם כמו יו\"ט באכילה ושתי' ולא יו\"ט גמור שהרי מותרין במלאכה ובמו\"מ וא\"כ הי\"ט באתכסיא ולא באתגליא. וידוע דרשת חז\"ל ושמחת בחגך אין שמחה אלא בבשר וע\"כ הימים האלו הבשר באתכסיא שאוכלים בשר אבל הוא מכוסה בבצק. גאולת ישראל. וע\"ל סעיף תשל\"ו:" + ], + [ + "טעם. למה תקנו בפורים משלוח מנות איש לרעהו. להורות דשם הי' נוח מאויביהם כי איש לא עמד בפניהם כי נפל פחדם על כל העמים והיתה הסעודה בהשקט שלא בחפזון. דרך פקודיך:" + ], + [ + "טעם. שאין מברכין על מצות משלוח מנות בפורים. דהרי גם אם אינו רוצה לקבלם יצא כמ\"ש הרמ\"א סי' תרצ\"ה סעיף ה'. משום דעיקר מצות משלוח מנות כמ\"ש במקרא איש לרעהו שפירשו אוהבו להרבות השלום. ומי בוחן לבבות לידע אם חבירו אוהבו באמת ע\"כ לא נתקן ע\"ז ברכה כדי שלא יהי' ברכה לבטלה. ארחות חיים שם בשם שו\"ת מור ואהלות:" + ], + [ + "טעם. שאין עושין פורים באדר ראשון דהיינו בחודש שנים עשר כאשר כתב במגילה. כדי לקרב גאולת אסתר לגאולת מצרים ואתא כמ\"ד פ\"ק דמגילה קורין אותה באדר השני.*בספר תשב\"ץ כתב מיהו כבר נהגו רבותינו לעשות פורים באדר ראשון בי\"ד בו לענין אכילה ושתי' ולעשות סעוד' גדול' מדתנן אין בין אדר הראשון לאדר השני אלא מקרא מגילה ומתנות לאביונים. וכן הי' רגיל רבינו יחיאל מפריש להרבות בשמחה ובסעוד' בארבע' עשר של אדר ראשון ולהזמין בני אדם עמו כדמשמע נמי לשון המשנה ע\"ש. ועי' ד\"מ סימן תרצ\"ז דכ' לא ראיתי נוהגין כן:
ובספר דברי יחזקאל כתב בשם הרב הצדיק הקדוש ממעזיבוז זצוק\"ל. כי מרומז פורים בתור' בפסוק ויעש אברהם משתה גדול ביום הגמ\"ל את יצחק. הגמ\"ל אותיות מגיל\"ה שעשה משתה בפורים. ועיין ד\"מ סי' תרצ\"ד דכ' וז\"ל ובמנהגים שלנו כ' דרוב הסעוד' צריכה להיות ביום. אבל בת\"ה כתב דרוב העולם נוהגין לעשות עיקר סעודת פורים בערב ונמשכים עד הליל' ורוב הסעוד' בליל' ונתן טעם לדבריו ומ\"מ כתב דהוא ורבותיו נהגו לעשות עיקר הסעוד' בשחרית. וכתב עוד במנהגים דחייב במשתה ושמחה ב' הימים שנאמר את שני הימים האלה וגו': ואמרינן מסמיך גאולה לגאולה טפי עדיף. מהרי\"ל. וע\"ל סעיף תנ\"ב:", + "קונטרס אחרון
את שני הימים האלה. בני הכרכים שחל ט\"ו באדר להיות בשבת מקדימין וקורין המגילה בי\"ד ומתנות לאביונים ג\"כ בי\"ד ועל הנסים אומרים בט\"ו סעודה ומשלוח מנות ביום א'. שו\"ת הרדב\"ז סימן תק\"ח. וביום שבת מוציאין שני ספרים ובשנייקורין ויבא עמלק. סימן תרפ\"ח סעי' ו':
יש לאכול מיני זרעונים בליל י\"ד אחר התענית זכר לאסתר כדאמרי' במגילה פ\"ק וישניה לטוב שהאכילה זרעונים ויש שאין אוכלין בשר בלילה כדי שלא יטעו לומר שהיא סעודת פורים ואין נוהגין כן וידלי' נרות ושמח' וכבוד יום עדיף. עי' מ\"א סי' תרצ\"ה סק\"ו ופ\"מ שם והמנהג באיז' מקומות לשורר בפורים ובש\"ת על נהרות בבל תדבק לשוני וכו' על ראש שמחתי. לבושי מכלול: " + ], + [ + "טעם. שיש ליזהר בכל תקופה מארבעתן שלא לשתות מים בשעת התקופה. משום סכנה שלא יתנזק ויתנפח. מפני שתקופת ניסן הוא. לפי שנהפכו מימי מצרים לדם לפי רגע. ותקופת תמוז. לפי שבשעה שאמר הקב\"ה למשה ולאהרן ודברתם אל הסלע לעיניהם ונתן מימיו וגו' והם לא עשו כן והכו אותו וזבו ממנו דם שנאמר הן הכה צור ויזובו מים ואין זיבה אלא דם שנאמר ואשה כי יזוב זוב דמה ובאותה שעה לקו כל המימות בדם. ותקופת תשרי. לפי שבאותו פרק בא אברהם לשחוט את יצחק בנו וטפטפה הסכין דם ואותה הטיפה נתפרשה במימות. ותקופת טבת הוא. לפי שבאותו הפרק נשחטה בת יפתח ונהפכו כל המימות לדם ואי אפשר לעולם בלא צחצוח דם באותן פרקים והוא מלקת. וי\"א שארבעה מלאכים ממונין על המים בארבעה תקופות אלו כל אחד ואחד בתקופתו ומתחלפין וכשזה יוצא זה נכנס ועומדין המים בלא שמירה. וי\"א שהשטן משליך טפה של מרה במים. וי\"א כי עקרב מתגרה עם ארי' ועקרב משליך טפת דם במים כשאומרים תקופה נופלת. אבודרהם.*ועי' ש\"ך שם ס\"ק ו' שכתב וז\"ל נוהגים העולם להניח ברזל על כל המשקים ומאכלים. ועל מאכלים ומשקים מבושלים או כבושים ומלוחים אין מניחין שום דבר כי אומרים שאין לחוש במבושל וכבוש ומלוח משום תקופה כו' וטוב להחמיר בזה להניח ברזל עליו ע\"ש. ועי' מ\"א סי' תנ\"ה ס\"ק ז' שאין לשפוך מים שלנו מכח מת או תקופה הנופלת דשומר מצוה לא ידע דבר רע. ומ\"מ טוב לכתחל' להניח בהם ברזל. רמ\"א שם סעיף ב' ובשאר ימות השנה יניח מלח או חותם (היינו מ\"ש בד\"מ להחתימה במפה). מ\"א שם ס\"ק ט' ועי' מ\"א סימן ר\"ו ס\"ק ח' בשם ס\"ח וז\"ל בירך על המים ושמע שיש מת בעיר ישתה מעט מן המים וישפוך השאר ואם אמר לו שהתקופ' נופלת ימתין מעט עד שעברה התקופ' ואח\"כ ישתה ולא יברך ואפי' למ\"ד שיש סכנה בדבר. כי שומר מצוה לא ידע דבר רע ע\"ש. ועי' ב\"י סימן תנ\"ה וז\"ל ובמרדכי משמע שכל מים שהיו בתלוש בשעת התקופה כל ששותה מהם או לש בהם ואוכל אפי' אחר כמה ימים הם מזיקים. ועי' מחצית השקל סי' ר\"ו ס\"ק ח': ועי' טו\"ז יו\"ד סי' קי\"ו ס\"ק ד': ", + "קונטרס אחרון
משום סכנה. ובס' ארחות חיים סי' תנ\"ה כתב דלפמ\"ש בזוהר פ' ויקהל ובפרשת ויקרא ובפ' קדושים בארבע תקופות הכרוז יוצא למעלה על התשובה ודינין מתערין ע\"ש. לכך הנהיגו הקדמונים לשפוך המים לזכרון התשובה:", + "הם מזיקים. ובספר זכור לאברהם כ' שבארץ הצבי וכל גלולות טורקיא\"ה וערי איטלייא נזהרין שלא לשתות מים בשעת התקופה דוקא. אמנם אחר זמנם שותים מאותם מים שהי' בתלוש בשעת התקופה ואין פוצה פה. ובמהרי\"ל כתב שהי' נזהר בה ג' שעות בין מלפניה בין מלאחריה." + ], + [ + "טעם. שבארבע תקופות השנה עושין שמירה בברזל. כי ברז\"ל ר\"ת \"בלהה \"רחל \"זלפה \"לאה. כדי להכניע ד' קליפות שלהן שלא יהי' להם שליטה*ששולטת בעת התקופה והם ר\"ת אלמ\"ן. \"לילת. \"מחלת. \"נעמה. \"אגרת. כדאי' בזוהר הקדוש. ובספר יסוד האמונה פי' המדרש פליאה ארץ אשר אבניה ברזל אל תקרא אבניה ברזל אלא שברזל אבניה. ע\"ד שארז\"ל אשר אבניה ברזל אלו האמהות שמהם נבנה העולם. ופי' האריז\"ל כי ברז\"ל ר\"ת \"בלהה \"רחל \"רבקה \"זלפה \"לאה עכ\"ל. וקשה למה אינה רמיזה שרה לז\"א אל תקרא אבניה ברז\"ל אלא שברז\"ל אבניה והש' של שברזל מרומז לשר\"ה:
כתב מהרי\"ל בשם מהרא\"ק דאין להקפיד על התקופה אלא בנהרות ולא בעיר אך דגזרו עיר אטו נהרות: . עי' דעת משה פ' בלק:", + "קונטרס אחרון
עושין שמירה בברזל. בספר ארחות חיים סי' תכ\"ח אות י\"ב כתב וז\"ל והנה עכשיו המנהג שאין נותנין הברזל לתוך המים. אלא מניחים הברזל ע\"ג הכלי שבתוכו המים או המשקין. ושמעתי בשם הגאון מהרש\"ק ז\"ל מבראד שאמר דלפ\"ז אם מונח בתיבה שהדלתות תלוים בצירי ברזל או שסגור במנעל של ברזל או גם בית שהדלתות והחלונות קבועים בברזל או שהגג של ברזל או שתקוע במסמרות של ברזל יש צד להקל נגד התקופה ולא אדע אם השמועה אמת עכ\"ל:
ובספר תו יהושע בסופו כתב. הטעם. שנתינת הברזל מהני. לפי שנאמר והיה הדם בארץ מצרים בעצים ובאבנים ולא הוזכר ברזל או שארי מתכות. משמע שלא היתה הגזירה בכלים של ברזל. ולכן אם ישים אדם ברזל במים ינצל מכל אלו:
ובספר קב הישר פמ\"ז כתב דלזה יש תקנה בהנחת הברזל ע\"ד הכתוב תרועם בשבט ברזל. שע\"ז התפלל דוד המלך ע\"ה שישבר ויהרס הקב\"ה את המצערים שמצירין לישראל בזכות י\"ב שבטים הנולדו מן ד' אמהות שראשי תיבות שלהן הן ברז\"ל בלה\"ה רח\"ל זלפ\"ה לא\"ה. שזכות האמהות יעמוד לנו להנצל מן הדינים קשים. כי כל ענין דם הוא מורה על דינים קשים שהן באים מסטרא דמסאבא שבס\"א שהוא לילי\"ת הרשעה עם מחנותיה שבה נכללין ה' מראות דם הטמא: " + ], + [ + "טעם. למנהג העולם שעושין סעודת זכר בליל שבת קודם המילה לילד היולד. לפי שבליל שבת הוא סעודתא דחקל תפיחין קדישין והעלי' למלכות והיא הנקרא המטרונ'. ומש\"ה צריך להיות שמונה ימים כדי שיראה פני המטרונ' תחל'. היא המל' בליל שבת. ולכן עושין סעודת זכר ולרמז ע\"ז כי עפ\"י אותה סעודה בא שפע קודש על הזכר להכנס לבריתו שאאע\"ה. עבודת ישראל פרשת אמור:" + ], + [ + "טעם. שנוהגין בשבת לבקר אצל התינוק הנולד. מפני שהוא אבל על תורתו ששכח. ט\"ז סי' רס\"ה ס\"ק י\"ג בשם דרישה. (וע\"כ אוכלין שם עדשים):", + "קונטרס אחרון
על תורתו ששכח. בספר ברית אברם (וישלח) כ' בשם ספר אהבת עולם דלכך לומד אדם תורה בבטן אמו כדי שלא יהא היצה\"ר טוען שהוא מוקדם בזמן. לכך לומד מקודם כדי שיהא היצ\"ט מוקדם יותר. ומה שהמלאך סטרו אח\"כ על פיו כדי שישכח. לפי שהיצה\"ר לא הי' יכול לבוא כלל לאדם מחמת טענת היצ\"ט כנ\"ל ואז לא יהי' כלל מלחמות היצה\"ר ולא יהי' שכר ועונש. והוא ית' רוצה שיהי' שכר טוב לצדיקים ע\"י שעוסקין תמיד במלחמת היצה\"ר וגוברין עליו. לכך משכחין את האדם מה שלמד בעודו בבטן אמו:" + ], + [ + "טעם. שקורין את הסעודה בליל שבת שקודם המילה שלום זכר. דאיתא בפ' מרובה דף פ' ע\"א רב ושמואל ורב אסי איקלעי לבי שבוע הבן ואמרי לה לבי ישוע הבן. ופי' ר\"ת שנולד שם בן ועל שם שהולד נושע ונמלט ממעי אמו כדכתיב והמליטה זכר נקט לשון ישועה והי' רגילין לעשות סעודה ע\"ש. וע\"כ קבעוה בליל שבת שהכל מצוין בבתיהם ונקרא שלום זכר כי השבת נקרא שלום*ועי' פ\"מ א\"ח סי' תמ\"ד ס\"ק ט' דאם נולד בן זכר בליל שבת לאחר צ\"ה והקהל התפללו ערבית בלילה י\"ל דקורין לזכר בליל זה לא בליל שלפני המילה דמשמע התם שנושע מבטן אמו וקרוב ללידה עושין בשבת שהכל מצוין בבתיהם ועושין בליל שבת סמוך ללידה וא\"כ משמע דבשבת שני' הסמוך למילה לא הוי מצוה כו' כללא דמלתא סעודה שנעשית על גמר מצוה הוי מצוה. סיום מסכתא וכדומה. וסעודה בן שבעים שנה. וסעודה שעושה למי שנעשה נס. או נותן ס\"ת וכלי הקודש הוה מצוה. וליל שבת של בן זכר. ופדיון הבן הוה מצוה. חנוכה אם אומרים שירות הוי מצוה. ופורים הוי מצוה. ובר מצוה ביום י\"ג הוי מצוה. [הערת המדפיס: כתב הט\"ז סימן רכ\"ה סק\"ד שמצוה על האדם לעשות סעודה ביום שנעשה בנו בר מצוה דהיינו ביום שנכנס לשנת י\"ד כיום שנכנס לחופה ע\"ש:] ואח\"כ דוקא כשדורש. וסעודת אירוסין ואפשר כל שבעת ימי המשתה ע\"ש. ועי' אלי' רבה סימן תקנ\"א ס\"ק כ\"ו דלילה שלפני המיל' מזמנין המוהל והסנדק ושאר קרובים ואוהבים הוי סעודת מצוה. ובסימן תמ\"ו סק\"ו כתב דסעודת שידוכין הוי מצוה כמו סעודת אירוסין ע\"ש. ועי' מ\"א סי' תמ\"ד סק\"ט. וסעודת ר\"ח הוי מצו'. עמק ברכה. ועי' טור סי' תי\"ט. חנוכת הבית אם לא הניח תחל' לשתות בביתו ולנהוג קלות ראש רק שעושה סעוד' לחנכו תחל' לומר בו ד\"ת ולדרוש בו מעין המאורע הוי סעודת מצוה. מ\"א סימן תקס\"ח סק\"ה בשם רש\"ל: : ", + "קונטרס אחרון
לעשות סעודה. וכן נוהגין להקיץ ולשמור הנער בליל שמיני. והטעם. לפי שהשטן מכלין להזיק לנער ולמונעו ממצות מילה. לפי שקשה לו שישראל מקיימין המצוה שבזכותה ניצולין מדינה של גיהנם. וסמך לדבר ואתה את בריתי תשמור. שבשעת הברית צריכין שמירה. מטה משה עניני מילה פ\"ד:", + "כמו סעודת אירוסין. ועי' דרישה סי' תקט\"ו דאורחים נכבדים שנתארחו בתוך ביתו וסועדים אצלו חשוב סעודת מצוה אבל כשנתארחו אצל אחד וזימנם אחר לסעוד יש להסתפק אי חשוב סעודת מצוה ע\"ש. ובספר יוסף אומץ אות קל\"ד כ' כשעושין סעודה לכבוד אורח חכם מורינו שבא לעיר קבלתי שהוא סעודת מצוה ע\"ד מה שדרז\"ל על לאכול לחם עם חותן משה לפני האלהים שהנהנה מסעודה שת\"ח מסובין בה כאלו נהנה מזיו השכינה. וכן כתב הגאון יעב\"ץ בסידורו. ובסידור האריז\"ל כתב דסעודת מוש\"ק הוי סעודת מצוה:
ובספר שכחת לקט כתב בשם ע\"ה דף קי\"ד ע\"ד דבכל סעודת מצוה אומרים ד\"ת על השלחן ומסיים עם ביאת משיח ובנין ירושלים*פעם א' דרש הרב המגיד מדובנא ז\"ל בעיר אחת ולא סיים בגמר הדרשה ובא לציון גואל כדרך הדרשנים והי' לפלא בעיני השומעים. ולא הרהיבו עוז בנפשם לשאול אותו ע\"ז. ובא אברך א' אשר לא הי' עשיר והרהיב עוז בנפשו ושאל אותו מדוע לא סיים ובל\"ג. והשיב לו דע כי אין בן דוד בא עד שיכלה פרוטה מן הכיס וגם בעיקבתא דמשיחא חוצפא יסגי. ויש מחלוקת בין העניים ובין העשירים כי העשירים יאמרו יען כי עשיר יענה עזות ולזאת ע\"י יוכל משיח לבוא רק אתם העניים מעכבים יען כי בתחנונים ידבר רש והעניים יענו ויאמרו כי ע\"י כבר הי' בא משיח כי כבר כלתה אצלנו פרוטה מן הכיס. רק אתם העשירים מעכבים את הגאולה. ועתה אתה השואל עשית שלום ביניהם כי בך יש עזות וגם אצלך כלה פרוטה מן הכיס ולזאת ובא לציון גואל בב\"א. כדי להזכיר החרבן שלא יהי' קטרוג על שמחת המשתה:" + ], + [ + "טעם שמדליקין נרות ביום המילה. משום שנאמר ליהודים היתה אורה וגו' וששון זו מילה דכתיב שש אנכי על אמרתך. וגו'. (יעב\"ץ). ועי' בשבלי הלקט הלכות מילה ז' שכך הי' נוהגין בימי הגזירה להדליק נרות בבית שיש שם בו ברית מילה*ובשו\"ת בנימין זאב סי' ל\"ו כתב וז\"ל. טעם. שנהגו להדליק נרות בחופה בביהכ\"נ וסממנין במילה. ע\"פ מה דאיתא סנהדרין דף ל\"ב ע\"א אור הנר בברור חיל (שם מקום) משתה שם. משתה שם. קול ריחים בבורנו (שם מקום) שבוע הבן. שבוע הבן. פי' בימי השמד לא היו יכולין לעשות חופה ומילה בפרהסיא והיו עושין ישראל הענין בצינעה וכל מי שהיו שם נרות דולקות באסקופא הי' סי' כמי שצועק משתה שם משתה שם והיו יודעין שבאותו חצר איכא הכנסת כלה. וכל מי שהיו שם קול ריחים הי' סימן לשחיקת סממנין לרפואת התינוק וכמי שצועק שבוע הבן שבוע הבן והיו יודעין שבאותו חצר איכא מילה היכל היו נכנסין שם ובשביל השמד שלא להוציא קול קבעו סימנין אלו כדי שיבוא העם במצות ע\"ש. וטעם שברית מילה קרי שבוע הבן על שם שהיא לסוף שבוע. רש\"י שם: לאות ולסימן לעוברין דרך שם שיכירו וידעו ישראל שיש שם ברית מילה וילכו שמה לשמוע הברכות. וע\"ל סעי' ק\"ל:", + "קונטרס אחרון
לשמוע הברכות. לכתחלה צריך עשרה משום שהתינוק יצא מבית האסורין וצריך להודות בפני עשרה*נוהגין להתפלל בבית אבי הבן ביום המילה. וכשמברך אבי הבן להכניסו עונין העומדים שם כשם שנכנס לברית בן יכנס לתורה ולחופה ולמע\"ט. וסדרם על זה הסדר ע\"ש דאמרינן לעולם ילמד אדם תורה ואח\"כ ישא אשה. והזכיר אח\"כ מעשים טובים אע\"פ שהוא חייב במצות מיום שהוא בן י\"ג שנה ויום א' מכל מקום אינו בי עונשין עד עשרים וכבר הי' בן שמונה עשרה לחופה. אבודרהם: ולכן אומר הודו לפי שהברכה באה בשבילו ולכך מטעימין אותו והיכא דלא אפשר בי' מהלינן לי' בלא י'. הגהות מנהגים:" + ], + [ + "טעם. למנהג ישראל שיהי' הסכין של מילה מחודד בשני פיות לשני הצדדים. בכדי שלא יבוא לידי טעות ויחתוך בהצד השני שאינו מחודד ויסכן התינוק ואסמכוה אקרא וחרב פיפיות בידם. דרך פקודיך:" + ], + [ + "טעם. שנהגו שלא לחלוץ התפילין עד אחר המילה. משום שהתפילין הם אות והמילה ג\"כ אות.*ובספר עטרת צבי פ' (תזריע) כתב שהי' נוהג לחלוץ התפילין קודם המילה וכתב ראי' לדבריו ע\"ש:
ובספרו בית ישראל כתב וז\"ל אני נוהג לחלוץ התפילין קודם המילה כי בעת כריתת הערלה ביום השמיני הוא התגלות עולם התיקון והוא בחי' התגלות הכתר והרי זה דומה למוסף ר\"ח וכן ראיתי למורי הקדוש מוהרי\"י מלובלין אשר לא הניח תפילין בעת המילה הגם שלא ראיתיו חולץ התפילין לשעת המילה אבל לא נזדמן לי זה אמנם ראיתיו שלא הניח תפילין למילה והוא בודאי מטעם הנ\"ל. וכן ראיתי למורי הקדוש מוהר\"ר משה יהודא ליב מסאסוב שחלץ התפילין וכל מעשיו הי' ע\"פ קבלת רבו הגאון הקדוש מוהר\"ר שמעלקא נשמתם צרורות בצרור החיים וראיתי הלכה למעשה: ש\"ך סי' רס\"ה ס\"ק כ\"ד:" + ], + [ + "טעם. שנהגו לעשות כסא לאליהו. מפני כשגזרו בימיו על הברית ונתקנא לדבר וברח לו ונחבא במערה ויאמר ה' לו מה לך פה אליהו ויאמר קנא קנאתי לה' אלהי ישראל כי עברו בריתך בני ישראל אמר לו הקב\"ה חייך על מה שקנאת על המילה כל זמן שיעשו את המילה תעיד עליהם שקיימים לפיכך מושיבין כסא למלאך הברית שנקרא אליהו שנאמר ומלאך הברית אשר אתם חפצים בו הנה בא אמר ה' צבאות.*ונוהגין להדר אחר מצוה זו להיות סנדק לתפוס התינוק למוהלו. ונוהגים להתעטף בטלית. פתחי תשובה סי' רס\"ה ס\"ק י\"ב. ובש\"ת א\"ח סי' י\"ח סק\"ד כתב בשם כנה\"ג לפי המנהג שלא ללבוש טלית בט\"ב שחרית גם לצורך להיות סנדק למילה לא ילבש טלית. ומ\"מ ראיתי סנדק אחד לבש ובירך ולא מחיתי בידו ע\"ש: אבודרהם:", + "קונטרס אחרון
תעיד עליהם שקיימים. ובספר אגרא דפרקא אות קמ\"ו כתב בשם קדוש ישראל ה\"ה הרב הקדוש מהר\"ש מקארלין זצללה\"ה שאמר בשם המדרש בשעה שאמר הקב\"ה לאליהו שיצטרך להיות בכל ברית מילה שבישראל. אמר אליהו אתה ידעת שאני מקנא לשמך יתברך הנה אם יהי' הבעל ברית בעל עבירה לא אוכל לסבול להיות שם. והבטיחו השי\"ת שיכפר להבעל ברית ואז יהי' ריקן מעבירות. והשיב עוד אפשר יהיה המוהל בעל עבירה הבטיחו השי\"ת שיכפר גם לו. השיב עוד אפשר יהיו הקהל העומדים שם בעלי עבירות ולא אוכל לסבול, הבטיחו השי\"ת שיכפר לכל הקהל ע\"כ. וכתב שם שזה מרומז בפנחס הוא אליהו תחת אשר קנא לאלהיו ויכפר על בני ישראל. כי הואיל ומדתו קנאה והוצרך להיות אצל כל ברית ולא יוכל לסבול עי\"ז גורם הכפרה לישראל כי הוצרך השי\"ת להבטיחו כנ\"ל:
ובספר בני יששכר חדש תשרי מאמר ד' אות ז' כתב כך שמעתי שיש באיזה מדרש ולא ראיתיו. אבל ראיתי בס' אחד כתב ג\"כ ששמע בשם המדרש שכל העומדים אצל כסא של אליהו מתכפרין עונותיו:
ובשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל שפי' מאמר אליהו מלאך הברית וכו' עמוד על ימיני וכו' ולכאורה אין להתפלל רק להשי\"ת. רק אנו עושין מצות חכמים שאמרו להזמין את אליהו. וזה הסיום שברתי לישועתך ה'. שאין אני מתפלל רק אליך. רק ומצותך עשיתי. וע\"ל בהשמטה לסעי' תת\"ז:", + "ולא מחיתי בידו. ובספר אשל אברהם מהדורא תנינא סי' תקנ\"ט כתב כיון דלובשים בגדי שבת למילה בט\"ב גם טלית נכון ללבוש אז עכ\"פ הסנדק ומותר לומר המזמורים שמצד המילה ועכ\"פ בהרהור כי בהרהור אין מניעה רק בדרך לימוד המשמח היטב:" + ], + [ + "טעם. שאומרים ברוך הבא בקול רם בשעה שמכניסין הילד למקום הוועד למולו. כי הבא בגימטריא שמונה ע\"כ אומרים ברוך הנימול לשמונה. שם:" + ], + [ + "טעם. שמברכין אשר קב\"ו על המילה בעל. מפני שיכולה להיעשות ע\"י אחרים.*וכן בבדיקת חמץ מברכין על ביעור חמץ ולא בלמד לבער. מפני שהוא מצוה שאפשר להתקיים ע\"י אחר שמבערו אפי' שלא מדעתו שלא הקפידה התורה אלא שיהא החמץ מבוער מן הבית אפי' שלא ע\"י הבע\"ה אלא ה\"ה אחר שהוא מבער אפי' אין החמץ שלו ולכך אפי' כשהבעל הבית מבער בעצמו מברך בעל שלא לשנות הברכה שאין מברכין בלמד אלא במצוה שמוטלת על האדם וא\"א לקיימה ע\"י שליח. והא דמברכין על תפילין של ראש בעל אע\"פ שא\"א לקיימה ע\"י שליח. משום דקי\"ל ב' מצות הן והואיל ותכופות וסמוכות זו לזו ונראים כמצוה אחת לפיכך על הראשונה שהיא כמו התחלת המצוה וגם הוא עובר לעשייתן כדין שאר הברכות אמרינן להניח בלמד כמו שהוא נוסח כל הברכות ועל השנייה שהוא כמו גמר המצוה ואמירת הברכה היא בשעה שעוסקין בעשייתה אומרים על מצות שכן משמעות לשון על נופל לומר בשעת המצוה. לבוש א\"ח סי' תל\"ב. וע\"ל סעי' כ\"ה:
ועי' פתחי תשובה סי' רס\"ה בשם ספר חמודי דניאל כ\"י שהמל כשמברך צריך לכוין להוציא את הפורע והפורע צריך לכוין לצאת בברכתו. ועי' מ\"א סי' ע\"ה סק\"ח דמ\"מ לא יאחוז המוהל בערוה בשעת ברכה. ובסי' א\"ר חולק עליו וכתב דאין נוהגים כמ\"ש מ\"א ע\"ש: לבוש יו\"ד סי' רס\"ה סעי' א':", + "קונטרס אחרון
על המילה בעל. ובספר תוספת חיים כתב על מה שפרש\"י וירא אליו ד' באלוני ממרא. הוא שנתן לו עצה על המילה. האיך אפשר לומר שאאע\"ה לקח עצה מממרא אם לעשות מה שציוה לו הקב\"ה. רק שאאע\"ה הי' מסופק איזה ברכה יברך אם יברך על המילה או למול וממרא נחן לו עצה לברך על המילה כמו שאנו מברכין. וזה שפירש\"י הוא שנתן לו עצה על המילה ר\"ל לברך ברכת על המילה:
ובספר ברית אברם פי' שנתן לו עצ\"ה. היינו מין עצה הנזכר במס' שבת דע\"ו (עצה כמלא גמל) והוא נתן לו שיעשה ממנו איזה רפואה ויתן על המילה כדי שיתרפא מהר. וכן פי' ג\"כ בחזקוני פ' וירא:
ובספר פרקי דר\"א כתב רבן גמליאל אומר שלח וקרא לשם בן נח ומל את בשר ערלתו ובשר ערלת ישמעאל בנו שנאמר בעצם היום הזה נימול אברהם וישמעאל בנו. ובפ' ב' כתב דשם יצא מהול:", + "ע\"י אחרים. והא דמברכין על נטילת לולב ולא בלמ\"ד ליטול לולב. משום דמן הדין כיון שהגביהו מיד הי' יוצא אלא שאנו עושין על דרך שיהא נחשב כאילו לא הגביה ע\"כ לא הוה ממש עובר לעשייתן שהרי כבר התחיל בנטילה מעט לכך אנו מברכין בעל דמשמע על עשיית המצוה בשעת עשייתה. לבוש סי' תרנ\"א סעי' ה'. ומה שמברכין על אכילת מצה ולא לאכול וכן על אכילת מרור. לפי שיכול להוציא בברכה זו את עצמו ואחרים עמו וכל ברכה שמוציא אחרים עמו צריך לומר על. שם סי' תע\"ח סעי' א':
ובספר אבודרהם כתב בשם ר\"ת דכל מצוה הנעשית מיד מברכין בעל. כגון על המילה. על ביעור חמץ. על אכילת מצה. על אכילת מרור כו' וכל מצוה שיש בה שהות כגון להניח תפילין כל היום. להתעטף בציצית להיות עטוף בו כל היום. לישב בסוכה לאכול ולטייל בה כל היום. מברכין בלמ\"ד דלהבא משמע. ולהדליק נר של חנוכה יש שהות במצותה משתשקע החמה עד שתכלה רגל מן השוק. וכן לשמוע קול שופר יש שהות להפסיק בין התקיעות ולכך מברכין בלמ\"ד:" + ], + [ + "טעם. שאין מברכין שהחיינו על המילה. משום שהוא מצוה דרמיא אבי דינא. ועוד כיון שיש צער לבן לא מתקני בי' רבנן שהחיינו אי נמי שיעור חכמים כן הוא דלא מברכינן שהחיינו אפחות משלשים יום ומילה איתא לפחות משלשים יום אבל פדיון הבן אינו לפחות מל' יום דיצא מכלל נפל בעינן. שבלי הלקט הלכות מילה אות ד':", + "קונטרס אחרון
לפחות משלשים יום. ובשם הרב הצדיק הקדוש מהר\"י מרוזין זצוק\"ל. הטעם. שאין מברכין שהחיינו על ברית מילה. כי באמת הי' צריך להיות בלי ערלה כידוע שמחמת חטא אדה\"ר נמשך הערלה. אך עתה שיש ערלה מצוה לחתכו ע\"כ אין מקום לברך שהחיינו שטוב הי' שלא יהיה כלל ערלה:" + ], + [ + "טעם. שאבי הבן מברך להכניסו אחר המילה אע\"פ שאמרו חכמים כל מצות כולן מברך עליהן עובר לעשייתן. משום דכל מצוה שהיא תלוי בדבר אחר לא מברכינן אלא לאחר עשייתן כגון מילה שהיא ביד אחר ואבי הבן מברך.*אבל אב המל את בנו יברך תחלה שני הברכות דהיינו על המילה ולהכניסו ואח\"כ יחתוך דאילו בין חיתוך לפריעה א\"א לו כיון שהוא טרוד באמצע עשיית המצוה ותו דיש צער לתינוק שיפסיקו בין חיתוך ופריעה ויתמלא החיתוך דם ובדוחק ימצא הפריעה אח\"כ. ט\"ז סי' רס\"ה סק\"א:
וזריזין מקדימים למצוה ומלין מיד בבוקר. יו\"ד סי' רס\"ב סעי' א'. ועי' נחלת צבי שם דכשהאב מוהל בעצמו אסור לאכול קודם המילה כמו בנטילת לולב וכיוצא. וכן לעשות כל המלאכות הנזכרות באו\"ח סי' רנ\"ב ואפי' אם התחיל מפסיק. אבל אם אינו מוהל בעצמו וכבר כיבד למוהלים ועשאם שלוחין נראה דמותר לאכול ולעשות כל המלאכות. ואפשר דהמוהלים אסורים לאכול. ואם המילה שלא בזמנה י\"ל דמותר ויש לעיין בזה ע\"ש. ועי' מ\"א סי' תרנ\"ב סק\"ד ומחה\"ש שם: שם: ", + "קונטרס אחרון
ומחה\"ש שם. כתב בס' מטה משה עניני מילה אות כ\"ג בשם מהרי\"ק דיש ליזהר שלא ימולו שני אומנים מילה אחת לכתחלה בשבת. כגון שזה ימול וזה יפרע אלא המל הוא יפרע. וסיים וכן הורה מורי הגאון מהר\"ש ז\"ל ע\"ש. ועי' ט\"ז סי' רס\"ו ס\"ק י\"א שכתב שכבר נהגו בהרבה מקומות גדולות שמלין ב' מוהלין בשבת זה מל וזה פורע ע\"ש. ועי' קנאת סופרים דף נ\"ב תשו' י':
ויש לאדם לחזור ולהדר אחר מוהל ובעל ברית היותר טוב וצדיק רמ\"א סי' רס\"ד בשם א\"ז. ובשו\"ת הד\"ר ח\"א סי' ט\"ל כתב ידוע לכל שהרב הקדוש מוהר\"ר משה ליב מסאסוב זצוק\"ל הי' נוסע לב\"מ אפי' עשרים פרסאות ופ\"א נסע על פסח עם כל ב\"ב לכפר א' להיות שמה על הב\"מ." + ], + [ + "עוד טעם. לפי שאינה כשאר ברכות שמברכין לעשות המצוה אלא ברכת שבח והודאה היא שהאב מודה לשם שזכהו לבן ולהכניסו בבריתו של אברהם אבינו. אבודרהם:" + ], + [ + "טעם. שאנו אומרים בשעת המילה כשם שנכנס לברית. ולא כשם שהכנסתיו. עפ\"י מה דאיתא (מנחות דף מ\"ג) גבי דוד שנכנס למרחץ ראה עצמו ערום אמר או לי שעמוד ערום בלא מצות וכיון שנזכר במילה שבבשרו נתיישבה דעתו. והנה אנו רואים בעוה\"ר כאשר יפשפש אדם במעשיו היטב יראה שאין עושה שום מצוה בלי פניי' קצת עכ\"פ. וזה פי' הגמרא גבי דוד כשנכנס למרחץ פי' כשפשפש במעשיו ורחץ עצמו מצואת עונותיו וראה עצמו ערום במצות שאין שום מצוה שלא יהי' בה קצת פניי' דקה מן הדקה עכ\"פ עד שנזכר במילתו ונתיישבה דעתו כי במצוה זו אין שום פניי' כי התינוק כשמלין אותו הוא בן ח' ומה פניי' יש לו. וזה שאנו מברכין להילד הנימול כשם שנכנס לברית. בלי פניי' כן יכנס לתורה ולמע\"ט בלי פניי' בלתי לד' לבדו. בשם הרב הצדיק הקדוש מוהר\"ר ברוך ממעזביז זצוק\"ל:", + "קונטרס אחרון
כשם שנכנס לברית. ובשם הרב הצדיק הקדוש מהר\"י מבעלז זצוק\"ל שפי' מה שסיים בברכת אבי הילד ואמו. מיום השמיני והלאה ירצה דמו. עפ\"י הפסוק (לך) ויאמר אלקים אל אברהם ואתה את בריתי תשמור אתה וזרעך אחריך לדורותם. כי הנה מצות מילה אין שום אדם מקיים בעצמו רק כשנולד לו בן ומקיים אז בבנו מצות בוראו ית\"ש נחשב לו בזה כאלו קיים בעצמו אז מצות מילה. וז\"ש אלקים לאברהם ואתה את בריתי תשמור. אתה וזרעך אחריך לדורותם. היינו כשאדם מקיים בזרעו מצות מילה נחשב לו בזה כאלו קיים בעצמו אז. וז\"ש בהרחמן הוא יברך אבי הילד ואמו כו'. מיום השמיני והלאה ירצה דמו. היינו דמו של אבי הילד. כי אז נחשב כאלו קיים בעצמו אז מצות מילה:" + ], + [ + "טעם. שמכסין את ערלת הדם בעפר. כיון שבאו ישראל לא\"י אמר הקב\"ה ליהושע אי אתה יודע שאין ישראל נמולין כתיקונן חזור ומל אותם פעם שנית שנא' מול את בני ישראל שנית וקבץ כל הערלו' עד שעשה אותם כגבעה שנאמר וימל את בני ישראל אל גבעת הערלות והי' ישראל לוקחין את הערלה ואת הדם ומכסים אותם בעפר המדבר וכשבא בלעם הקוסם ראה את כל המדבר מלא מערלתן של ישראל אמר מי יוכל לעמוד בזכות ברית דם מילה שהוא מכוסה בעפר שנאמר מי מנה עפר יעקב מכאן אמרו חכמים מכסין את ערלת הדם בעפר הארץ. פרקי רבי אליעזר:", + "קונטרס אחרון
בעפר הארץ. במהרי\"ל כתב מכאן תקנו רז\"ל עוד היום להטמין הערלה בעפר חול דהוא עפר המדבר ע\"ש. מוהל אחר שחתך הערלה זרקו לארץ לגמור מעשה המילה אם מותר לטלטל הערלה בשבת להניחה לתוך העפר עי' נודע ביהודא מה\"ת דלכתחלה צריך ליזהר שיזרקנה לעפר. אבל אם אירע שזרקה מידו קודם לכן מאן דמתיר להגביה הערלה כדי לתתה בעפר לא משתביש ע\"ש:
ובספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' של\"א כתב וז\"ל אודות עפר של זריקת הערלה לשם הזהרתי להשמש בשבת קודש שלא יעשה כן להכין העפר רק יזרוק לעפר תיחוח שתחת איזה ספסל. והכין בכלי ע\"י תינוק שלא בידיעתו:" + ], + [ + "עוד טעם. משום דכתיב אם רעב שונאך האכילהו לחם וכתיב בנחש ונחש עפר לחמו וחול ג\"כ עפר הוא וכבר ידעתי בסוד הקבלה שהערלה הוא מכח הנחש לכך מניחין אותה בעפר לתת לה לחמה ולסתום פיה מלקטרג ע\"ד סוד העזאזל. לבוש יו\"ד סי' רס\"ה סעי' י'. וע\"ל סעי' ה':" + ], + [ + "טעם. כשאומר ואומר לך בדמייך. חיי נותן באצבעו מן היין על שפת התינוק. משום דאמרינן במדבר סיני רבה שימו איש חרבו על יריכו משה מל ואהרן פורע ויהושע משקה, פי' לפי שכל אותן ארבעי' שנה שהי' במדבר לא הי' מולים מפני טורח הדרך ומפני שלא נשבה רוח צפונית ועכשיו שהיו עומדים ליהרג לא רצו משה ואהרן שיהרגו בלא מילה ובלא קבלת מצוה ולכך הי' משה מל ואהרן פורע ויהושע משקה אותם עפר העגל שעשו כמו שנאמר ויקח את העגל אשר עשו וישרוף באש ויטחן עד אשר דק ויזר על פני המים וישק את בני ישראל וארז\"ל מלמד שבדקן כסוטות ואותה השקאה היתה להם בשעת מילה ופריעה למות ולא לחיים ואנו אומרים השקאה זו של שעת מילה והפריעה יהי' לחיים ולא כאותה של יהושע. ומה שאומר ואומר לך בדמיך חיי ב' פעמים. לרמוז שזוכה ע\"י המילה לשני עולמים העולם הזה והעולם הבא. אבודרהם:", + "קונטרס אחרון
על שפת התינוק. מילה ביו\"כ כיון דטעימת כוס אינו אלא משום גנאי שלא יאמרו שלא לצורך הוא ברכה זו ע\"כ מלבד מה שנותנין לפי התינוק כשאומר בדמייך חיי צריך ליתן לו לשתות קצת מהכוס דאל\"כ מ\"מ איכא גנאי להכוס. מ\"א סי' תרכ\"א סק\"ג:" + ], + [ + "עוד טעם. שנותן מן היין על שפת התינוק משום שהברכות בשבילו הוא.*וכאן א\"צ כדי שיעור כוס של ברכה דהיינו מלא לוגמיו. דדוקא מה שצריך כוס מדברי הגמרא הוא דצריך כדי שיעור. דהיינו מלא לוגמיו משא\"כ כאן שאינו אלא מצד שאין אומרים שירה אלא על היין. ט\"ז יו\"ד סי' רס\"ה סק\"י:
ועי' טור שם בענין תפלת קיים את הילד דבקשת רחמים לא הוי הפסקה. ובספר בוצינא דנהורא פי' בברכת אשר קידש ידיד מבטן וכו' וחתם באות ברית קודש ע\"כ בשכר זאת אל חי חלקנו. פי' בשכר שאנו נמולים הוי אל חי חלקנו : מ\"א סי' רס\"ט ס\"ק א'." + ], + [ + "טעם. שאומרים פסוק הודו לה' כי טוב כל\"ח. ע\"ש שהמילה נקראת טוב כדאמרינן במס' סוטה ותרא אותו כי טוב הוא שנולד מהול וזה הודו לה' כי בעבור המילה אנו ניצולין מדינה של גיהנם. אבודרהם. ומה שאומרים אותו שני פעמים. משום שארבעה צריכין להודות חולה שנתרפא והיוצא מבית האסורים וכו' וכן הולד הזה יצא מבית האסורים וגם היולדת היתה חולה ונתרפאת וע\"כ אנו מודים עבורם. מהרי\"ל:" + ], + [ + "טעם. שמניחין לומר עלינו עד לאחר שמלו התינוק. כדי לכלול גם התינוק הנכנס לברית. במ\"ש שלא עשנו כגויי הארצות. יעב\"ץ:" + ], + [ + "טעם. שנוהגין ששולחין דורון לנמול. כמ\"ש שהקב\"ה נתן לאברהם אבינו ע\"ה א\"י כשמל. שם:" + ], + [ + "טעם. להמנהג שהנושא את התינוק להמילה (שקורין קוואטער) שולח להסעודה חלה אחת שקורין קוואטער קויליטש. ורקיק אחד שקורין רעשיטקע. כי בימים הראשונים הי' הרבה שהיו אוכלין רק חולין שנעשה על טהרת הקודש. ובבית היולדת כעת איננו בטהרה. ע\"כ שולח הקוואטער את הנ\"ל כדי שגם הם יוכלו לאכול על הסעודות מצוה. בשם הרב הצדיק הקדוש מוהר\"ר שלום אב\"ד דק\"ק קאמינקא זצוק\"ל." + ], + [ + "טעם. שקורין להמחזיק התינוק על ברכיו סנד\"ק. הוא ע\"פ מה שכתב בזוהר פקודי דף רנ\"ה ע\"ב בזמנא דאתגזר ב\"נ כו' ההוא סט\"א כו' אתבר ולא יכול לשלטאה ולקטרגא כו' דעתעביד סניגוריא על ישראל ע\"כ. וזהו שקורין אותו סנד\"ק. כי הוא נדרש בר\"ת \"סניגור \"נעשה \"דין \"קטיגור. הגהות מהרצ\"א להגאון הקדוש מדינוב זצוק\"ל: " + ], + [ + "טעם. שאין כופלין לתת בניו לסנדק אחד פעמים ושלש. רק לכל בן בורר סנדק אחר. משום דאיתמר פ\"ק דיומא כהן שהקטיר קטורת פעם אחת לא שינה עוד לעולם מפני שהקטורת היה מעשיר דכתיב ישימו קטורה באפך וסמיך ליה ברך ה' חילו לפיכך בכל פעם היו מעשרין כהן אחר. וה\"נ גדול מצות בעל הסנדק שרגליו נדמו למזבח כאלו מקטיר קטורת לשמים.*וראיתי בספר אחד שיחה נאה מהרב הצדיק הקדוש מוהר\"ר אברהם דוד מבוטשאטש זצוק\"ל שהי' שם המנהג שאנשי הקהל לוקחין חלק בסנדקאות והוא הי' המוהל. ופ\"א אמר לו ראש הקהל אבל אתם צריכין להיות כפוף אלי והשיב לו הרי מקרא מלא וישתחו אברהם לפני עם הארץ. ומנהג פשוט שמהדרין אחר עשרה לברית. משום דאיתא בפרקי דר\"א דכל עדות שנתן הקב\"ה לישראל לא הי' אלא בעשרה וה\"נ יעידו עדה העשרה על האב שהכניס בנו בבריתו של אברהם אבינו מהרי\"ל:
וחייב כל אדם לעמוד מפני נושאי תינוק למילה וכן בשעת המילה עצמה מפני כבודו של אליהו הנביא. אור צדיקים: מהרי\"ל בשם רבינו פרץ ע\"ה:" + ], + [ + "טעם. שקיים אברהם אבינו ע\"ה כל התורה אפי' ע\"ת שלא עפ\"י הדיבור ומצות מילה לא רצה לקיים עד שצוה לו הקב\"ה. לפי שלא רצה לחבל בעצמו עד שהקב\"ה צוה לו כאשר באמת אמר לו אשכול כשהי' נמלך בו על המילה אמר לו אשכול אתה מחייב נפשך. וא\"כ אם אינו מצוה ועושה והסתכן יהא מחייב בנפשו כי מי אמר לו להסתכן ולכך המתין עד שצוה לו הקב\"ה ואז הי' מוסר נפשו עפ\"י דבורו וגזירת המלך עליו.*ובספר דברי שאול כתב דהנה טעם המילה כפי הנראה משום שיהי' עם ב\"י חתומים בברית קודש וכמו במלך בו\"ד שנותן חותם לעבדיו שיכירו וידעו שהוא המושל עליהם וגם ההמון ידעו שהמה אנשי חיל כמו כן חתם את ב\"י בחותם הקודש הלז שיכירו וידעו כי המה זרע ברוכי ד'. ולפ\"ז כיון שעיקר הוא משום שיהי' חותם המלך. זה שייך באם המלך נותן חותם אבל אם אחד יחתום חותם המלך מה שלא ניתן לו אדרבא ענש יענש שמזייף החותם מה שלא ניתן לו וה\"ה כאן אחרי שנתן החותם ונצטווה במילה יכול הי' למול אבל מקודם לא שייך מצות מילה כלל:
ובספר דבש לפי מערכת ש' כתב בשם הרב משפט שמואל. הטעם. שלא הקדים א\"א ע\"ה למול א\"ע. כי כל המצות אם ה' יצוהו יכול לקיימם פעם אחרת משא\"כ המילה שאם הי' עושה אותה ויצטום אינו יכול לקיימה עוד. וגמירי גדול המצוה ועושה. וכן הוא בספר עבודת ישראל פ' לך:
ובזוהר פ' לך דף צ\"ו ע\"א ובג\"כ גיורא דאתגייר כו' שמי' כהאי אברהם. וכתוב בדרך אמת מכאן נהגו לקרוא גרים אברהם. וכן הוא במדרש חניכי\"ו ילידי ביתו שי\"ח כולם נקראים בחניכתו אברהם. הגהות מהרצ\"א : מסורת הברית:" + ], + [ + "טעם. שנוהגין לעשות סעודה ומשתה ושמחה ביום המילה. יש סמך לזה. ויעש אברהם משתה גדול ביום הגמל וכו' דרשו דורשי רשומות ביום הג\"מל את יצהק ה\"ג בגימטריא ח'. אבודרהם. וזמנה ביום המילה ולא בלילה רמז ומלתה א\"ז (בח') יאכל ב\"ו (בח') בו ביום.*ואין לבטל סעודה זו וחדשים מקרוב באו משמץ אפקורסי' שנזרקה בעוה\"ר שביטלו סעודה זו לא כאלה חלק יעקב השמחים אלי גיל במצוה שהוא אות בינינו לבין אלקינו. דרך פקודיך. ועי' מחצית השקל סי' רמ\"ט ס\"ק ו' דבאכילת מאכלי חלב אין יוצאי' מצות סעודת ברית מילה דאין שמחה אלא בבשר ע\"ש:
כתב בתשובת נו\"ב תניינא חי\"ד סי' קס\"ו תינוק שלא נימול בזמנו מחמת חולי ושוב חזר לבריאותו ואביו רוצה לעכב למולו עד שיגיע ערב פסח כדי שיאכלו הבכורים על הסעודה הוא דבר מגונה מאוד חדא שעובר מצות זריזין גם יש לחוש אולי ח\"ו ימות הילד ונידחית המצוה לגמרי ולכן יש לאסור אף אם כבר לא מלוהו והגיע ע\"פ שלא למולו שזה עצת חטאים ויש לגזור משום פעם אחרת שמא ישהא. ועוד מי התיר לבכורים לאכול בערב פסח בסעודת מילה שלא בזמנה ע\"ש. ועי' שו\"ת בית יצחק יו\"ד ח\"ב סי' צ\"א דקטן שיש לו מראה (געהל) אם נפל בו דם ביום ח' ימולו תיכף ואם לא חזר ביום השמיני יש להמתין ז' ימים מיום הבראתו אם הוא געהל ביותר בכל הגוף ע\"ש: יעב\"ץ: ", + "קונטרס אחרון
ה\"ג בגימ' ח' בספר מדרש תלפיות אות י' כתב בשם מדרש לאכול לחם עם חותן משה לפני האלהים. ר\"ל שיתרו גייר עצמו ומל עצמו ועשה סעודת ברית מילה. ובספר תורת משה להגאון הקדוש בעל חת\"ס זצוק\"ל כתב כתיב ויחד יתרו אמר רב שהעביר חרב חדה על בשרו. פי' שמל עצמו והי' זה גם סעודת מילה:
כתב בספר דרך פקודיך ובהרבה מקומות יש מדקדקים לעשות ג\"כ סעודה ביום השלישי למילה ויש בזה סמך מסעודת אברהם אבינו למלאכים דיום השלישי למילתו הי' כידוע. ובמהרי\"ל כתב להדליק נר גדול א' ג' ימים אחר המילה. וי\"ב נרות קטנים כנגד י\"ב שבטים והערלה יהי' מכוסה ג' ימים בעפר:
ובקונטרס קרן לצבי כתב בשס ס' בני רבינו גרשון הטעם. שצריכים לעמוד הכסאות ג' ימים אחר המילה כדי שיראה הציבור ויבקשו רחמים על התינוק ועל אמו. ומלבישים הילד הנימול כתונת בד וסרבל של מעיל ומצנפת ונושאים את הילד לביהכ\"נ בהדר מיד אחר שגומרים הציבור תפילתם:
ובספר נגיד ומצוה ח\"ב כתב בשם רש\"ל ז\"ל שאמר בשם אא\"ז ז\"ע דמצות שלישי למילה יש יותר חיוב בסעודת ב\"מ עצמה. דלזה אינו רק רמז ביום הגמ\"ל ה\"ג מ\"ל כדאי' בתוס' פראד\"מ. וסעודה של שלישי למילה מצינו בפי' בתורה שעשה אאע\"ה סעודה גדולה למלאכים ביום שלישי למילתו ע\"ש: ובספר תורת משת כתב על מה שפי' רש\"י ויגדל הילד ויגמל. כשהי' בן כ\"ד חודש. עפ\"י מה דאמרו חז\"ל ביום הגמל יום שמיני שנימול בו. כי אאע\"ה לא עשה סעודת מילה בזמנו. כי יצחק הי' הראשון שנימול לשמונה ואם יעשה סעודה ביומו יאמרו אוה\"ע זקן אכזר שמח בהריגת בנו. רק עתה כשהי' יצחק בן כ\"ד חודש ונגמל מאליו בריא אולם. אז עשה סעודת ברית מילה על יום הגמ\"ל את יצחק בנו. והיתה סעודת מילתו ביום כ\"ד חודש:
והגאון מהרש\"ק זצ\"ל בסה\"ח מתיר גם בלא נדחה לאכול בתענית אסתר בכפר על ב\"מ כיון דיסעו כולם להעיר לקרות המגילה בלילה ויבטלו הסעודה לגמרי. ודרשו ז\"ל בששון זו מילה ע\"ש:
וראיתי באיזה ספר שפ' המדרש פליאה. וידום אהרן מה הו\"ל למימר ביום השמיני ימול בשר ערלתו. כי הנה אמרו רז\"ל דמט\"ז מילה לשמיני כדי שלא יהי' אביו ואמו עצבים והם שמחים. וא\"כ ה\"נ הו\"ל לאהרן לטעון ולומר דלא הי' שורת הדין לערב בשמחתו שיהי' הוא עצב והם שמחים אלא גם הוא קיבל הדין בשמחה:
ובספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סימן כ\"א כתב וז\"ל זה קרוב הייתי מיסב בסעודת ברית מילה בכפר והביאו גודגניות מטוגנות שלא נפתחו ולא נבדקו מחשש תולעים שבהם כידוע והרי בדיעבד הוא מותר כיון שהוא רק חששא דרבנן דחתיכה נעשה נבילה בשאר איסורים דרבנן ובזה יש בכל המטוגן כמה פעמים ס' נגד כל התולעים שאפשר שימצאו על צד היותר והרבוי האפשרי*בספר תרומת הדשן סי' קע\"ד כתב בשם הראבי\"ה דיש פירות שיש בהן ס' לבטל טעם התולעת שנמצא בו. ויש פירות שאין בהן ס' לבטל טעם התולעת ובשם מהר\"ם כתב שאין לך שום פרי שלא יהא בו ס' נגד התולעת שנמצא ע\"כ. וכתב שם ואני קבלתי מאחד מהגדולים שקבל גם הוא מרבותיו דדוקא בתפוחים גסים וכן שאר פירות הגסים סמכינן אשיעור דמהר\"ם. ואחד מהגדולים כתב שנראה לו שאפי' בגודגניות יש לסמוך אשיעור דמהר\"ם. ואע\"פ שעינינו רואות לפעמים תולעת גדול' בפרי קטן שמא מה שהוא נותן טעם מבשר התולעת דבר מועט הוא דרוב גופו סרוח ופגום ובאוש מעיקרא הוא כ\"ז כתב אחד מהגדולים כו' ונראה לנהוג כמו שקבלתי דדוקא בפירות גסין: וכן מה שבריה אינה בטילה הוא מדרבנן גם י\"ל שיש ספק ספיקא שמא לא הי' שום תולע ושמא הי' תולע שלא פירש ולא נגע בגרעין אך כדי לזרז לעתיד שיפתחו ויבדקו נוהגים דרך קנס לא לאכול ורבים אוכלים ומלבד מה שהי' מקום לומר שמה שלא אכלתי הי' מצד שאינו אוהב עכשיו מאכל ההוא מלבד זה פרשתי שיחתי להדיא שיש צד היתר בדוחק בדיעבד בזה ואיננו אוכל מצד קנס כדי שידעו מעכשיו לפתוח ולבדוק כו' ע\"ש:
כתב בספר יוסף אומץ אות קמ\"ג וז\"ל באתי להודיע האיסור ומכשול הגדול שנכשלים רוב העולם בפירות הרגילים להיות מותלעים במה שאוכלים אותם בלי בדיקה כי רק תולע אחד איסורו חמור כמו חזיר כ\"ש הרבה. ויש מתחסדים שבודקים אחד מהם בעשרה או בעשרים ואם אינם מוצאים שום תולע בהם אז אוכלים השער בלי בדיקה וגם בזה אין שום היתר בעולם כי נסיתי כמה פעמים שבדקו למאות ולא מצאו שום תולע עד לבסוף מצאו א' או ב'. הגע בעצמך אם יש עדר מבהמות שרובם כשרים בבדיקה היש היתר לאכול האחרות בלי בדיקה בתמי' ואעפ\"י שבהמה כיון שנשחטה בחזקת היתר עומדת מ\"מ אין היתר לאכול המיעוט בלא בדיקה מכ\"ש בפירות הרגילים להיות מותלעים שבחזקת איסור עומדין שאין לאכול שום אחת מהן בלא בדיקה:", + "מילה שלא בזמנה. עי' מ\"א סי' של\"א סק\"ט דבזמן הזה שאין רוחצין אותו ליכא למיחש שיחללו עליו שבת דלא שכיח כלל.*ע' או\"'ח סי' ש\"ל סעי' י' ומ\"א שם דתינוק הנולד בשבת מולחין אותו כדי שיתקשה הבשר. ובס' אבודרהם דף ט\"ו כ' שהילד משתין כשהוא במעי אמו. וכן כתב הגאון יעב\"ץ בסידורו: ע\"כ תינוק שהי' חולה ונתרפא אין להתרשל בדבר מצוה ומלין אותו ביום ה' וביום ו'. ובס' דרך פקודיך כתב ג\"כ דמילה שלא בזמנה מוהלין ביום ה' וכתב ראי' לדבריו ע\"ש. וכן כתב הש\"ך ס\"ס רס\"ו. ועי' ט\"ז סי' רס\"ב סק\"ג:
ובשו\"ת חכם צבי בליקוטים. אות י\"ד כתב דתינוק שחלה ונתרפא מוהלין בין בה' בין בו' אפי' שלא בזמנה. וכן מוהלין את הגר בכל יום מימות החול.
ועי' שערי תשובה א\"ח סי' תקנ\"א ס\"ק ל\"ג דאם לא הי' אפשר למול מקודם עד שהגיעו ימים הללו אפי' היא שבוע שחל ט\"ב יש להתיר לאכול בסעודה בשר ויין כדין מילה בזמנה ממש כיון שלא נעשה במתכוין. והסעודה היא באה בשביל שמחת המצוה שקיים היום והרי קיים היום מצות מילה שהיתה מוטלת עליו חובה ומה בכך שהוא שלא בזמנה כיון שהי' אנוס ולא הי' יכול לעשות קודם לזמן הזה. וכן מבואר במ\"א סי' רמ\"ט סק\"ה דבמילה שעבר זמנה מחמת חולי כשמל אח\"כ מיקרי זמנה קבוע דבכל שעתא ושעתא זמני' הוא שאסור להניחו ערל:", + "אלא בבשר. ובספר בחיי (וירא) כתב דסעודת ברית מילה מנהג כשר הוא ועליו אמר דהמע\"ה אספו לי חסידי כורתי בריתי עלי זבח. ומזה משמע קצת שאין נכון לעשות סעודה של חלב רק מזובחי זבח:
ובספר מעשה יחיאל (וירא) כתב שהרב הצדיק הקדוש מהרי\"ץ מסטרעטין זצוק\"ל בקשו אותו במק\"א על ב\"מ ולא רצה לילך בלא סעודה. ואמר כשאין בו ריח לזה יעשה בפת לחם ודגים מלוחים:
ובקנטרס קרן לצבי כתב בשס ספר בני רבינו גרשון שבעל הברית עושה שמחה ומשתה ביין ובמיני מגדים באור לשמונה משום חביבות מצוה:
ובדין אם מותר לאכול בשר בלילה שלפני המילה כתב בספר החיים להגאון הק' מהרש\"ק מבראד זצ\"ל בהשמטות לסי' תקנ\"א דבשבוע שחל ט\"ב להיות בתוכה כיון דבזה אסור בבשר ויין לכ\"ע אף בסעודה שלפני המילה אין לאכול בשר. אבל קודם שבוע שחל ט\"ב להיות בתוכה כיון דבלא\"ה יש דעות דמותר בבשר ויין ניהו דנוהגין להחמיר מ\"מ הוי כעין ספק ספיקא ומותר בסעודה שבלילה שלפני המילה בבשר:", + "געהל ביותר בכל הגוף. בהסכמה מהרב הה\"ג אבד\"ק בערזאן ז\"ל על ספר מים רבים כתב וז\"ל מראה ירוק (געהל) שמוכיח על חולי גם בפנים ירוקים סגי. ובדין כאב עינים לענין מילה המנהג פשוט דאם אין שום אדמימות בעין או בעפעף ויש ליחה קצת מרחיצין בחמין ואם אחר קצת שעה אין רואין שיחזור ויתהוה ליחה מלין התינוק כי שכיח מכמה סיבות שאינו בגדר חולי כלל. וד\"ז בדוק דבכל אודם וחולי בעין מיד יתהוה ליחה וציר ומגדר הנמנע שיהיה כאב בלא ליחה. זולת אם הוא רק בגדר חושש קצת בעיניו ולא בכלל חולי כלל. ובדין כאב בעפעפים לא גרע מכאב דידא או דלועא דהוי עכ\"פ בכלל כאב ואין למולו עד שיתרפא. אבל בכלל סכ\"נ אינו אא\"כ יש מיחוש בגוף העין ואין צריך להמתין ז\"י:
ובדין ילד כחוש גס בזכל\"א הספרדי הביא ד\"ז להלכה דאין למולו וכן אני נוהג למה שלא הובא בש\"ע אין שום הוכחה דנכלל במ\"ש בש\"ע שכל שנראה חשש סכ\"נ אין למול עכ\"ל:" + ], + [ + "טעם. מה שנתפשט המנהג שרוב הסעודות ברית מילה עושין בלילה. (עי' מ\"א סי' תקנ\"ט ס\"ק י\"א). משום דאיתא במדרש וז\"ל כל מי שהוא מגיש את בנו למילה כאלו כהן הגדול מקריב מנחתו ונסכו על גבי המזבח. (וכן הוא בס' כד הקמח אות מ'.) וקרבן דינו הוא שהלילה הולך אחר יום שלפניו. מש\"ה מותר לעשות סעודות ברית מילה בלילה של אחר המילה*ועי' פ\"ת סי' רס\"ה ס\"ק ט\"ז בשם חמו\"ד כ\"י דאם אירע סיבה שלא עשאו סעודה ביום המילה יעשו ביום אחר. ועי' באה\"ט סי' תקמ\"ו סק\"ה בשם א\"ז דאסור לעשות ביו\"ט סעודת ברית מילה אבל בחוה\"מ מותר. ועי' קו\"א בהשמטה לסי' תשט\"ו בד\"ה אם: ראיתי באיזה ספר: [השמטה: מקריב כו' על גבי המזבח. ועפ\"ז כתב ג\"כ בספר יסוד יצחק להרב הקדוש מו\"ה יצהק אייזיק שוחט זצוק\"ל בעהמ\"ח ספר רזא מהימנא. הטעם. שמילה נקרא ברית קודש. לפי שהמילה הוא במקום קרבן. וכמו כל הקרבנות נקראו בשר קודש. כך המילה נקרא ברית קודש:]", + "קונטרס אחרון
כד הקמח אות מ'. ובספר רבינו בחיי פ' לך כתב כשם שכתב בקרבן ואכלו אותם אשר כופר בהם שאכילת קרבן לכפרה כך ישראל עושין סעודה ביום המילה:
ונוהגין שביום המילה המוהל מנגן שירת הים. וכן הפייט יסד ים ליבשה ביום שיש בו מילה. כי שירת הים נתגלה ע\"י בחי' מילה. וע\"כ המנהג לזרוק אגוזים ושאר דברים כדי שיחטפו התינוקת. רמז לביזת הים שזכו ע\"י מילה. או\"ח למהר\"ן הלכות פסח:" + ], + [ + "טעם. שנהגו אנשי מעשה בעת שכיבדו אותם בכיבודא דמצוה במילת בן זכר וכיוצא ואפי' לעלות לתורה נותנים דבר מה לצדקה. בכדי שלא תהי' המצוה במגנא.*וזה לשון הזוהר פ' תרומה דף קכ\"ח פתח ר\"ש וכו' ויקחו לי האי דבעי לאשתדלא במצוה ולאישתדלא בי בקוב\"ה איצטריך דלא ישתדל בי ברוקנייא ובמגנא וכו' אלא אישתדלותא דאורייתא כל מאן דבעי זכי בה כו' אבל באישתדלותא דקיימא בעובדא אסור לנטלא לי' למגנא ובריקניא בגין דלא זכו בההוא עובדא כלל לאמשכא עלי' רוחא דקדשא אלא באגר שלים עכ\"ל:
ובספר מעולפת ספירים כתב וז\"ל נמצא כתוב בס' שלמד אשמדאי לשלמה ע\"ה וז\"ל כל מי שרוצה להשתדל להעביר ממנו רוח הטומאה ולכפותו צריך שאותו מעשה אשר יעשה יקנהו בכסף מלא בכל מה שישאלו ממנו בין רב בין מעט לפי שרוח הטומאה הוא אונס ומפתה את בני האדם שישרו עליו בחנם. אמנם רוח קדושה אינו כן אלא צריך השתדלות נמרץ ובכסף מלא ע\"כ:
ובש\"ע של האריז\"ל כתב בענין קנית הדברים של מצוה כגון לולב ואתרוג וכיוצא ראיתי שהי' נותן למוכרים כל מה ששואלין ממנו בפעם הראשונה לא הי' מסרב עליהם ולפעמים הי' מניח לפניהם המעות והי' אומר להם שיקחו מה שירצו. ואמר לי שאין לסרב על שכר שיעור המצות. וכן כוונת רשב\"י בפ' תרומה:
ובשם הגאון בעל קצה\"ח ז\"ל על מה דאיתא (קידושין ל\"א) לימים נולדה לו פרה אדומה. למה לא נתן לו שכר שירויח בדבר חול. להראות לו שהוא אבד שכר בשביל מצוה שכלית והראה לו השי\"ת שישראלים נותנים לו ממון הרבה בשביל פרה אדומה שהיא מצוה חוקית: אגרא דפרקא אות רפ\"א:", + "קונטרס אחרון
שהוא מצוה חוקית. ובספר מעשה יחיאל (ויצא) כתב שמעתי דמטעם זה שמו לחוב לשתות יי\"ש אחר קידוש לבנה כדי שלא תהי' המצוה היקרה הזאת במגנא:" + ], + [ + "טעם. שנהגו לשמח חתן ובעל ברית שיעלו לתורה בציבור. לפי שמצות חופה היא קיום והעמדה לתורה שאם אין פו\"ר אין תורה. וכן המילה היא קיום התורה שלא ניתנה אלא למולים. ועוד שהמילה והתורה נקראו ברית ובשבילם נברא העולם שנאמר אם לא בריתי יומם ולילה וגו'. והחופה והבנים הם עיקר שמחת האדם שישאר אחריו ראשית. לכן ראו הקדמונים שיהי' שמחים בת\"ת שהיא עיקר שמחת כל ישראל כדכתיב פקודי ה' ישרים וכו' וזה ודאי כבוד התורה שמעלה שמחתה על שמחתם כדכתיב נגילה ונשמחה בך. דהיינו כ\"ב אותיות שהתורה נתנה בהם. והיינו טעמא דיום ש\"ת שעולים כולם ומברכין בענין אחד. פחד יצחק אות ס' בשם שו\"ת גינת ורדים: " + ], + [ + "טעם. שאנו קורין את הילד או הילדה בשם אלטער או אלטע למי שאינו מתקיים לו בניו ר\"ל. כדי לכסות על שמו ושלא יהי' כח. ביד השטן לפגוע בו וקוראין אותו זקן כלומר שיזכה לזקנה ושגור בפי כולם לברכה. ובמדבר קדימות להרב חיד\"א מערכת נ' הביא בשם האר\"י ז\"ל. שאביו של נח לא קרא שמו עד שנתגדל כי מה שהוא באתגלייא שלטא ביה עינא ולכן כתיב ויחי למך ויולד בן ואח\"כ ויקרא שמו נח*ובזוהר חי מהרב הצדיק הק' מוהר\"ר יצחק אייזיק אבד\"ק קאמארנא זצוק\"ל פ' בראשית דף רי\"ג כ' וז\"ל ויזהרו למי שמתין לו בניו ר\"ל שלא יקרא שמו כלל בעת המילה רק אלטער ולא שום שם כלל רק כשיגדל יקרא לו אביו שם והנכון שירשום שמו בחילוף לשון שלא יבין שום אדם עד שיגדל ומי שאינו עושה כן וקורא בעת מילה שם אמיתי וקורא לו אלטער ג\"כ לא מהני ולא מידי וגורם על חנם מיתה לילד כי הוא סגולה נפלאה שלא יקרא לו שום שם עד שיגדל ע\"ש: :", + "קונטרס אחרון
עד שנתגדל. ושמעתי בשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל שאם נולד לא' בת אין לקרות לה שם קודם חמשה ימים. ואם יום השלישי הוא בש\"ק יכול לקרות לה שם בש\"ק. ובס\"ח סי' תתש\"מ כתב זה ספר תולדות אדם מכאן רמז כשמשימין הנער בערס וקורין לו שם. משימין ספר של תורת כהנים מראשותיו. ועי' ליקוטים סעי' קפ\"ב*והנה מנהג ישראל כשנותנים התינוק בראשונה בעריסה קוראין קטנים וקטנות וחוטפין מיני מתיקה שנותנים בעריסה. יש לזה מקור בב\"ר פ' נ\"ג אות י\"ד לא נדנדה עריסה תחלה אלא בביתו של אאע\"ה. ובמת\"כ בשם רש\"י ז\"ל ביום הגמל את יצחק שנתנוהו בעריסה ע\"ש. מעשה יחיאל: :
ובספר עיקרי הד\"ט סי' כ\"ו כתב בשם שדי הארץ סי' כ\"ב וז\"ל במקום שנהגו לקרוא הבן הראשון שנולד לו לאדם בשם אביו ואשתו רוצה שיקרא ע\"ש אביה. והאיש משום שלום הבית הי' מרוצה אין ביד האדם לשנות שיגיע מזה מיעוט כבוד לאביו. ואם היא מתעקשת יקראהו בב' שמותיהם כדרך כמה בני אדם שכופלין שמות בניהן ובנותיהן. ומה גם שאמרו בשם הרב החסיד שמי שבניו מתים ב\"מ יקרא הבן הנולד בב' שמות שהוא מסוגל שיתקיים ולא יבזבז בכבוד אביו לקרוא לראשון בשם חמיו והב' בשם אביו דשמא לא יזכה לבן ב'. ואף אם יזכה לא יפה עושה להקדים שם חמיו לשם אביו. ופוק חזי מאי סליק בנדב ואביהוא ששמע מפי הרב פרי הארץ בשם רז\"ל דנדב נקרא ע\"ש חמיו שאלישבע היתה בת עמינדב ואביהוא ע\"ש אביו ור\"ל אבי הוא ונענש על הקדמת שמות ע\"ש.
ובספר דעת זקנים כתב על מה שפירש\"י והי' בכזיב שם מקום. לפי שדרך האיש לקרוא שם לבנו הראשון אשר יהי' לו והאשה לשני וכן על הסדר. ולכך נאמר בער בכורו ויקרא ובאונן שהוא שני ותקרא. וא\"כ לשלה שהי' שלישי הי' ליהודא לקרוא לו שם ולמה כתיב ותקרא לפי שלא הי' יהודא שם כי הלך לכזיב. ולפיכך קראה לו שם:
ובספר עמוד העבודה כתב וז\"ל דשמות האנשים שנקרא בכל דור אברהם יצחק יעקב ראובן שמעון כו' הנה הקורא עתה אברהם נקרא על שם זקנו או דודו וכן כולם עד אברהם אבינו שהוא שמו אמיתי אברהם על שם אב רם ואב המון וכל הנקראים אברהם הם מושאלים וכל השמות כיוצא בזה:
כתב מהרש\"ל ביש\"ש גיטין פ\"ד סי' כ\"ו דאחד הי' שם אביו מאיר ושם אבי האשה אורי. והי' מחלוקת כיצד יקראו הילד. ולשום שלום קראוהו שניאור כלומר שני אור מאיר אורי עכ\"ד. ועי' שה\"ג להגאון הקדוש מו\"ה חיד\"א ח\"א אות ש' בסופו:
ובלקוטים מהרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצק\"ל האריך בענין שמות האדם כי כשמזכירין שם אדם החי ששמו נקרא על שם אדם שמת. אותו אדם שנפטר הוא שם בשעת מעשה:
וראיתי במשנת חסידים בשם האריז\"ל וז\"ל והשם שקורא האב לבן הקב\"ה מזמינו בפיו כי זה שמו שיש לו בקדושה וכנגדו יש לו שם בקליפה וראוי לו שיודיענו כדי לתקנו עכ\"ל*ובספר זרע קודש (תצא) כתב בשם הרב הצדיק מרימנאב זצוק\"ל שיש לכל אדם שם בקדושה ולהבדיל כו' שמו בטומאה וס\"א. וצריך הצדיק לעבוד על זה ויבקש מהשי\"ת שיודע לו איזה שם שיש לו בס\"א ויחזור גם זה השם לקדושה: והענין הוא כי אף שמות בני אדם הם ג\"כ מלשון קודש ואצל בני אדם הם מושאלים כי שורש נשמתו ר\"ל אותו מקור האור שהנשמה נאצלה ונשתלשלה הימנו הוא נקרא בשם ההוא אברהם או יצחק ואולי אינם שמות הקודש כ\"א כינויים דכנויים ע\"כ:
ובספר המאור הגדול פי' קרואי מועד אנשי שם וז\"ל שמעתי שאפילו בעת שקורא שם לבתו הנולדה הוא קצת מצוה לשמוח ולעשות סעודה כי בא נשמה קדושה מעולם העליון כי הנשמה בא בעת קריאת השם כי נפש חי' הוא שמו. לכן הבני עלי' היודעין מזה עושין מועד ויו\"ט להלל ולשבת לבוראן. וזה קרואי מועד אנשי שם. היינו שהי' מבני עלי' והיו עושין מועד וי\"ט בשיר ושבח והלל בעת שהיו קוראין שם לאנשיהם אפי' בבת שלא הי' שם אלא קריאת שם בלבד אפ\"ה היו עושין מועד ויו\"ט:" + ], + [ + "טעם. שאין מברכין שהשמחה במעונו. משום צערא דינוקא. אבודרהם. ועי' כתובות דף ח' ע\"א:" + ], + [ + "טעם. שקבעו ליתן בעד פדיון הבכור ה\"ס. כנגד ה\"ס שקבלו הפדיום מאת העודפים על פדויי הלוים.*במקום שיש יין מברך הכהן על היין מיד אחר הפדיון כדי לפרסומי מלתא ובאותן מקומות שאין יין צריך לעשות הפדיון קודם ברכת המוציא על הסעודה דאלו בתוך הסעודה אין מברכין על השכר. משא\"כ במקום שיש יין עושין הפדיון אחר ברכת המוציא. רמ\"א סי' ש\"ה וט\"ז שם סק\"י. יעב\"ץ:" + ], + [ + "טעם. שהכהן שואל אותו במאי בעית טפי דמשמע שנותן לו הברירה שהרי אם רצה האב להניח הבן לכהן אינו יוצא בזה כמ\"ש הרמ\"א סי' ש\"ה סעי' י'. כדי לחבב הפדיון על אביו אומר כן לעשות לו חשק לפדותו דאולי לבו מהסס לפדותו בממון כולי האי כאילו נאנס לכך ואז אין בנו פדוי כדא\"ר חנינא לההוא גברא (בכורות דף נ\"א ע\"ב) לא גמרת דיהבית מידעם ביש עבדת פי' דבר רע עשית מה שאזיל ויתיב קמיה כדי שיראנו מהלך ובא לפניו ויחזיר לו ה' סלעים שנתן לפדיון בנו הילכך אפי' לא אחזירם אין בנך פדוי. לכן כדי שיתן ברצון א\"ל הכהן במאי בעית טפי. משום שנאמר כי לי כל בכור. ואם יחפוץ האב שלא לפדותו יש לו לחוש שמא יחזור הקב\"ה ויקחנו ממנו. פתחי תשובה סי' ש\"ה ס\"ק י\"ב בשם ת' חוט השני סי' צ\"ב. וחייב לפדותו ביום ל\"א*פדיון הבן בת\"צ עי' ש\"ך יו\"ד סי' ש\"ה ס\"ק י\"ב דכתב וז\"ל יש לראות אם הגיע הבן לכ\"ט י\"ב תשצ\"ג ביום שלפני התענית שהוא יום שלושים יש לעשותו ביום שלושים אחר השעה שמלאו לו בה כ\"ט י\"ב תשצ\"ג כו' ומיהו שמעתי שנוהגין לפדות ביום התענית ולעשות הסעודה בלילה שאחר התענית ע\"ש. ועי' פמ\"ג או\"ח סי' תקנ\"ט ס\"ק י\"א. ועי' מגדל עז להגאון יעב\"ץ דבת\"צ אם רצו פודין אותו ביום התענית ויעשו הסעודה בלילה. או יפדוהו בלילה בין לפני ל\"א בין לאחריו וכן יעשו הסעודה באותה שעה:
חל יום ל\"א להיות בשבת ימתין עד יום א'. רשאין לפדות אפי' בלילה אלא שלא נהגו כך ואפשר דטעמא משום הסעוד' שמצותה ביום משום דסומא אוכל ואינו שבע כדקי\"ל גבי סעודת פורים. ע\"כ בלי סבה לא ישנו מן המנהג. אם עבר יום ל\"א שלא יכלו לפדותו בו אין להשהות המצוה יותר ופודין בתחלת הליל' ואין לנו להעביר עונת המצוה בלי טעם ידוע ע\"ש. ועי' מטה אפרים סי' תקפ\"א סעי' מ\"א:
ועי' פתחי תשובה סי' ש\"ה ס\"ק י\"ז בשם ספר תיבת גמא פ' ראה אם נולד ביום השבת חצי שעה קודם מוצאי שבת דהשתא ד' שבועות כ\"ח יום בשבת וביום א' כ\"ט יום מעל'ע אסור לפדות ביום ב' מיד בבוקר קודם שהשלימו י\"ב תשצ\"ג בימי הקיץ שהלילות קצרות ועדיין לא השלים הזמן וכ\"ש אם פדה בליל ל\"א ועדיין לא נשלם כ\"ט מעל\"ע וי\"ב שעות ע\"ש. כדי שיעברו עליו שלשים יום. יו\"ד סי' ש\"ה סעי' י\"א:", + "קונטרס אחרון
אין בנך פדוי. בספר קרבן עני פי' הפסוק כל בכור בניך תפדה ולא יראו פני ריקם. בדרך רמז מוסר דבא הכתוב להוציא מלב המתחכמים ועושין תחבולות לבלתי תת לכהן החמשה סלעים רק במתנה ע\"מ להחזיר*ובספר מעשה רב להגר\"א ז\"ל אות ק\"א כתב וז\"ל דמי פדיון הבן דוקא נתינה ממש דלא הדרי לעולם. ומי שנפדה כנהוג מכבר יחזור ויפדה א\"ע ויברך כו' ושמענו שעשה בעצמו מעשה שהוא ז\"ל הי' בכור ופדה א\"ע בברכה ונתנו לכהן נתינה ממש. מטעם שאביו פדה אותו כנהוג ע\"ש:
ובשו\"ת יעב\"ץ ח\"א סי' קנ\"ה כתב דשפיר אית למעבד עובדא האידנא לפדות בעל מנת להחזיר לכתחלה. ושלצאת ידי כל ספק האפשרי יש ג\"כ על האב לפדות בכורו מכל כהנים שיוכל למצוא דילמא מתרמי ליה כהן מיוחס ודאי. ומה\"ט נמי בן הכהנת ולויה יש לפדותו עכשיו מספק. דמ\"ש מכל ספקא דאורייתא דכל מאי דאפשר לתקוני מתקנינן לצאת ידי ספק בכל טצדקי דאיכא למעבד. אבל בן הכהן אינו נפדה גם בזה\"ז שלא יבא להקל בקדושתו ולהתירו בגרושה ולטמא למת: אף כי יש ביכלתם ליתן כסף מלא ולקיים מצות ה' בשלימות מצוה חשובה כזו אשר עפ\"י רוב לא יקרה לאדם אף פעם א' בכל ימי חייו והרבה פעמים אין הנתינה חשובה נתינה ואין בנו פדוי. לזאת אמרה תורה כל בכור בניך תפדה אבל לא יראו פני ריקם רק ישלמו הכל כדין ע\"ש. ואפי' כהן קטן פודה. יעב\"ץ.
ויכול לפדות ע\"י שליח עי' ש\"ך סי' ש\"ה ס\"ק י\"א וט\"ז שם. ועיין ביאור הגר\"א שם ס\"ק י\"ז דאחר יכול לפדות אפי' בלא דעתו של אב כמו בנטע רבעי וכן בהקדש וכ\"ש כאן שאינו אלא חוב בעלמא כו' ע\"ש. ועי' פתחי תשובה שם ס\"ק ט\"ז דכתב וז\"ל בתשו' חתם סופר סי' רצ\"ג ורצ\"ד מבואר שם דמ\"מ אין רגילים לעשות ע\"י שליח דראוי לעשות זכר לבכורי מצרים דכתיב אני ולא השליח ה\"נ יש לפדות בעצמו טפי מבשארי מצות שמצוה ג\"כ בו יותר מבשלוחו. ובסי' רנ\"ז כ' דענין השליחות שנחלקו בו היינו שהשליח נותן ממון של עצמו ורוצה לפדות בנו של פלוני בממון עצמו בשליחות פלוני. ובהא אינו נפדה ע\"י שליח. אבל ממין שלוח מבעלים לכהן אין זה פדיון ע\"י שליח אלא הגעת ממון ע\"י שליח ולכ\"ע אין בכך כלום והרבה שגו בזה. ובסי' רצ\"ו כ' דכהן ולוי נעשים שליחים לפדות ע\"ש:
ובענין ברכת שהחיינו כתב שם בשם צל\"ח פסחים דף קכ\"א אדם פודה ע\"י שליח אין לברך שהחיינו לא השליח ולא האב. ומיבטל ברכת שהחיינו כשפודה ע\"י שליח. וכ\"כ בתשו' פני אריה דהשליח לא יברך שהחיינו אלא מברך אקב\"ו על פדיון הבכור. ובתשו' חתם סופר סימן רצ\"ח כ' דיברך השליח ב' הברכות על פדיון הבן ושהחיינו על עצמו. ומ\"מ מהיות טוב אם ימצא דבר חדש כגון פרי יניח לפניו לאפוקי נפשו. אך העיקר לברך שהחיינו. וכן הוא בהגהת פרישה:
אם מת האב או עבר האב ולא פדאו יכולים הב\"ד לפדותו וכ\"ש אבי אביו. ש\"ך שם. ועי' פתחי תשובה שם בשם ת' חתם סופר סי' רצ\"ה דטוב שיפדנו ב\"ד בברכה בלי שם ומלכות בממון של היתום או יזכו לו הממון ויתנו לכהן במתנה ע\"מ להחזיר ויתלו לו טס של כסף שחקוק עליו ספק פדוי ולכשיגדיל ויביא ב' שערות יחזור ויפדה עצמו ע\"ש. ועי' חכמת אדם כלל קמ\"ה סעי' ז' דאם האב עושה שליח צריך השליח להודיע לכהן שהוא שליח מאבי הבן לפדותו ואומר יש לי בכור לפדותו ע\"ש:", + "סי' תקפ\"א סעי' מ\"א. אם חל ר\"ה ביום ה' וביום ו' וזמן הפדיון ביום ה' יעשה הפדיון במוצאי שבת תשובה. אלף למטה שם בשם נו\"ב מהד\"ק סי' קפ\"ז." + ], + [ + "טעם. שאומרים העולם שסעודת פדיון הבן. עולה במקום פ\"ד תעניתים כי פ\"ד הוא כענין פ\"ד תעניתים שמתענין שובבי\"ם. (עם ההפסקות) והוא כנגד פ\"ד שנים של יעקב שאמר כחי וראשית אוני. שלא ראה קרי מימיו. לתקן מה שפגם אדם הראשון עי' דבש לפי מערכת י' אות כ\"א. י\"ו בגימ' השם חב\"ו. והוא סוד המבואר בספה\"ק לקבץ הנדחים ונעשקים יכוין שם חב\"ו היוצא מפסוק \"חיל \"בלע \"ויקיאנו. ן' כי הכל עולה לן' שערי בינה. שמעתי מאדמו\"ר הרב הצדיק הקדוש מאלעסק שליט\"א:" + ], + [ + "עוד טעם. כי פ\"ד תעניתים הוא כמנין אותיות אחע\"ה היוצאים מן החיך כמו שמתענין בימי שובבי\"ם. והוא ע\"ד שכתב בס' חרדים דכמו שהברית המעור זרע לבטלה מטמא כן בברית הלשון הדברים בטלים מטמאים ונבלות הפה מטמא כמו הזנות. ובהדיא כתיב ולא יראה בך ערות דבר ושב מאחריך. וה\"ה שאר התועבות התלוין בפה נמי מטמאות כגון דבר שקר מרמה חנופה גאוה ליצנות וכ\"ש שתיקה מדברי תורה ותפלה וכן הדיבור בעזות נמי מטמא. וג\"כ על דרך הנ\"ל וזהו שכ' בפ' במדבר פדיום. שהוא כנגד פ\"ד יום.", + "קונטרס אחרון
כנגד פ\"ד יום. ובקונטרס קרן לצבי להרב הה\"ג מיניזניב ז\"ל כתב רמז לזה בפסוק פד\"ת (חסר י') שלח לעמו ר\"ת פ\"ד תעניתים. היינו שסעודת פדיון עולה במקום פ\"ד תעניתים. צוה לעולם בריתו. דנחשב לתקון הברית:
והרב הה\"ג כש\"ת מוהר\"ר ישראל שליט\"א אבד\"ק בוקארעשט כתב לי ששמע מתלמידי מורו הקדוש מזידיטשוב זצוק\"ל ששמעו מפיו הקדוש שאמר בשם הרב הקדוש מוהר\"ר פנחס מקאריץ זלה\"ה שסעודת פדיון הבן עולה במקום פ\"ד תעניתים:" + ], + [ + "טעם. שאין מברכין על סעודת פדיון הבן שהשמחה במעונו. משום דחייב לפדות את בנו הבכור אם מת לאחר ל' ומאחר שאין שם לברך שהשמחה במעונו לא פלוג רבנן בכל פדיון. מהרי\"ל:" + ], + [ + "טעם. שאין מקיימים בגולה מצוה פדיית פטר חמור. משום דאפשר להיות דאין לנו כהן ידוע ביחוסו ופדיון הבן שאני דא\"א בענין אחר וגם לא נפקא לן ריעותא בזה אבל פטר חמור אפשר יתן הפדיון לכהן שאינו כהן באמת ומשתמש בפטר חמור ובאמת הוא אסור בהנאה כיון שלא נפדה בנתינ' לכהן כו' ואם תקשה א\"כ יש לנו לקיים מצות עריפה. י\"ל משום דהכל יודעין דמצות פדי' קודמת למצות עריפה וכשיראו שאין מקיימין מצות פדי' רק עריפ' יבואו להוציא לעז על הכהנים ע\"כ הנהיגו למכור לגוי כדי לפטרו מבכורה כמו בבכור בהמה טהורה. אבל שמעתי שבאה\"ק נוהגין גם היום לפדות הפטר חמור ואפשר משום דמחזקין ביוחסין טפי מינן. דרך פקודיך: " + ], + [ + "טעם שנשתנו פטרי חמורים מפטרי סוסים וגמלים. גזרת הכתוב הוא ועוד שסייעו ישראל בשעת יציאתם ממצרים שאין לך כל אחד ואחד מישראל שלא היו עמו תשעים חמורים מעולים טעונים מכספם של מצרים. מס' בכורות דף ה'." + ], + [ + "טעם. שכותבין בתנאים המגיד מראשית אחרית. ע\"ד שאמרו חז\"ל שמ\"ם יום קודם יצירת הוולד ב\"ק יוצא בת פלוני לפלוני.*שדוכין. הוא מלשון שקט ומנוח' שהאשה מוצאת בבית בעלה כדכתיב מנוחה אשה בית אישה. ותרגום ותשקט הארץ ושדכת ארעא. ר\"ן פ\"ק דשבת דף צ' ע\"ב:
ושמעתי רמז שסעודת התנאים שייך להחתן ממ\"ש באליעזר ומגדנות נתן לאחיה ולאמה ויאכלו וישתו הוא והאנשים אשר עמו:
ובספר פחד יצחק אות ק' כתב בשם בית הלל, ראובן שדך את בנו לבת שמעון בקנין ושבועה וקנס כנהוג. והנה אחר השידוכין המיר דתו אחיו של שמעון אבי המשודכת, העלה שאין רשאי ראובן לחזור וחייב לקיים שבועתו כקנסו שהרי אין אבי המשודכת נקרא רשע בכך וכל שאינו בנו אין אומרים ארור שזה ילד כו' ואם יתן קנס בושת אף שבתנאים כתוב שהקנס לא יפטור מהשבועה עכ\"ז ע\"י קנס הבושת יפטר:
ובענין צוואות ר\"י החסיד ז\"ל אם שמות המחתנים שווים כתב בשו\"ת טטו\"ד מהדורא תליתאי סי' רס\"ג שבאם א' יש לו שם אחר בצירוף שם השוה להשני אין קפידא ומותר להתחתן ע\"ש:
ובשו\"ת דברי חיים אהע\"ז סי' ח' כתב וז\"ל והנה במדינתינו אין מדקדקים רק באשה ששמה כשם חמותה ובשארי הדברים אין מדקדקין במדינתינו. וגם כנראה שלא הי' כוונתו בזה רק לזרעו כי האחרונים בעלי קבלה כמו המשנת חסידים אין מביאין רק שמה כשם אמו אלמא דבשאר הדברים לא היה רק לזרעו ולכן בענין אחר אין שום חשש כלל:
ובספר שדי חמד מערכת חתן וכלה כתב ג\"כ בשם שו\"ת שם אריה אה\"ע סי' ס\"ה דאפי' בכלה וחמותה וחתן וחמיו אם האחד יקרא בשני שמות אברהם יצחק והשני רק אברהם או יצחק אין לחוש דזה לא הוי שמותיהם שווים וסיים דכל זה אפי' במאן דקפיד ע\"כ. וכך שאלתי לההצה\"ק מוהר\"ר יהושע מקאמינקי זצוק\"ל ואמר לי דהיכי שיש לא' שני שמות אין לחוש ואפי' בכלה וחמותה:
עוד כתב שם בשם שו\"ת השיב משה סי' ס\"ט שנשאל במי ששמו נפתלי ורוצה לשדך עצמו עם אחד ששמו הערץ ושם הקדוש שלו נפתלי אם יש לחוש משום צוואת ריה\"ח והשיב להתיר מטעמים שכתב שם וסיים בסוף דבריו ובפרט דדבר המסתבר הוא דלא אמרה רק מחמת חשש עינא בישא וכיון שאין נקרא כן בפי ההמון לית לן בה וזה ברור עכ\"ל. וכתב ע\"ז דגם לפי הטעם שכתבו איזה מרבני האחרונים דמשום לתא דכבוד אב ואם נגעו בה דכששם הבעל כשם חמיו כשהיא תקרא לבעלה (בשמו שהוא כשם אביה) יהא נראה כאילו קוראת את אביה בשמו. וכן בכלה וחמותה כשיקרא את אשתו בשמה (שהיא כשם אמו) יהא נראה כאילו קורא לאמו בשמה. מסתברא ודאי דכל שאין שניהם נקראים בפי כל בכינוי השוה אין לחוש ע\"ש. וכבר ידוע מאמר העולם אולי הי' נכתבים העשרת הדברות בצוואת ר\"י החסיד ז\"ל הי' נזהרים בהם ביותר:
ובענין השמות כ' בס\"ח סי' ת\"ס בפי' אזולאי שם ראיתי במקום א' עד\"מ איש יהודי שמו מרדכי וקרא שם בנו מרדכי והיה זר בעיני מאד: זרע קודש לט\"ו באב:", + "קונטרס אחרון
בת פלוני לפלוני*בספר רבינו בחיי (פ' חיי) בפ' אשר לא תקח אשה כתב וז\"ל ועוד יש בפ' זו אזהרה לאדם שישא אשה מבנות משפחתו ושידבק בקרובותיו כי כן עשה אברהם שנא' כי אם אל ארצי ואל מולדתי תלך ולקחת אשה לבני ליצחק וכן עמרם שכתב וילך איש מבית לוי ויקח את בת לוי כי כשהבריות מזדווגות כל אחד ואחד אל מינו השלום מתקיים ומתרבה בעולם עכ\"ל: . במקום שיש מנהג לכתוב תנאים וכתבו רק ר\"פ וקנין יכולין לחזור בהם. ט\"ז א\"ע סי' נ\"ו ס\"ק י\"ב. ומה שאומרים העולם שיותר נכון שיתגרשו אחר החתונה משיתפרק התנאים. הוא עפ\"י מה שאמז\"ל קידושין דף נ' ע\"ב חוששין לסבלונות פירש\"י מי ששידך באשה ונתרצה וקדם ושלח סבלונות בעדים חוששין שמא קידושין הן ואם נתקדשה לאחר צריכה גט מן הראשון. ועי' ב\"י סי' מ\"ה בשם מהרי\"ק שלכך נהגו הקדמונים שלא תקבל הסבלונות הכלה עצמה כי היכי דלא ליהוי קידושין ע\"ש. ועי' פחד יצחק שהאריך הרבה בענין הסבלונות ע\"ש. ורע עלי המעשה שנתחדש כעת שהחתן נותן בעצמו המתנה להכלה. ועי' רמ\"א סי' תרצ\"ה סעי' ד' בענין משלוח מנות שלא ישלח איש לאשה כדי שלא יבא לשלוח לאלמנה ויבואו לידי ספק קידושין.
ובענין שכר שדכנות כתב בשו\"ת דברי חיים ח\"א חו\"מ סי' ל' בשם פנקס ארצות דיתנו מהצד היותר גדול שני זהובים מכל מאה זהובים מזומנים. וכן ג\"כ מכסף וזהב ותכשיטי השוהו למזומן. ומספרים ומרגליות טובות כתבים קרקעות יתנו החצי ע\"ש:
ובספר מחנה חיים ח\"ב סי' י\"ד כתב בשם הגאון הק' בעל חת\"ס ז\"ל והגאון אמרי א\"ש ז\"ל שפסקו ששכר שדכנות הוא ג' פרעצענט. היינו ממאה זהובים ג' זהובים. ואם השדכן הוא מעבר הנהר והלאה ד' פרעצענט:
ובשם ספר כרם שלמה כ' שמעתיק תקנת מעהרין ששכר שדכנות מצד החתן ממאה זהובים ב' זהובים ומצד הכלה ממאה זהובים א' זהב אף שיהי' סך הנדן כמה אלפים, כן יהי' אם הב' צדדים בעיר אחת. אבל אם צד א' מעיר אחרת בין במקום קרוב בין במקום רחוק יוסיפו לו על כל מאה זהובים חצי זהוב וזה יהי' עד שש מאות ועד בכלל ותו לא. וגם יתן החתן ב' שלישים וצד הכלה חלק שליש א'. זולת מצד החתן מה שאביו מקשר עצמו ליתן לבנו לא יתן כלום שדכנות ממנו. ומכ\"ש שלא ינתן מצד החתן משום רבנות חזנות ושמשות ע\"כ תקנת מעהרין:
ובספר לבושי מכלול סימן כ\"ז כתב בשם ס' משפט שלום סוס\"י קפ\"ה שבמדינתינו נהגו ליתן שכר שדכנות ב' וחצי מכל מאה וברחוקים נותנים כפל ושיעור רחוק הוא עשרה פרסאות. ואם נותנים טאבאלע נותנים רק ב' וחצי מכל מאה:", + "אין שום חשש כלל. ועי' בתשו' נו\"ב תנינא אה\"ע סי' ע\"ט שכתב דכל צוואתו לא הי' אלא לזרעו אחריו ולא לשאר אנשים. וע\"ש עוד שהתרעם על רוב העולם שלתת בתם לע\"ה אינם חוששים והוא נגד דברי חז\"ל ולצוואת רי\"ח חוששין.
ובספר דברים נחמדים להגאון הקדוש מדינוב זצוק\"ל חידושים אות ח\"י כתב וז\"ל בשו\"ת הון יוסף סי' ט' י' י\"א שם חקרו בעניני הזיווגים שאסר ר' יהודא חסיד. והם היפך דברי תלמודא דידן ע\"ש הנה הרב המחבר הפריז על המדה להתיר לגמרי הדברים שאסר מהר\"י חסיד זצוק\"ל. והרב מהר\"י סוזין הפריז ג\"כ לאסור הכל ע\"ש. ולדעתי גם כוונת מהר\"י חסיד אינם לאסור בכל מקום. וגם עפ\"י חכם בדור בודאי הוא מתיר. כי בשמים אינם פוסקים הלכה בשום פעם רק כמו שפוסקין חכמי הדור בעוה\"ז. כי לא בשמים היא. והנה רב פפא שהי' חכם בדורו ונשא היא ובנו ב' אחיות. הנה הסכימו בודאי מן השמים. וכן כעת בבא האדם לשאול לפני חכם והחכם ממציא ראי' מן הגמרא מן מעשה דרב פפא הנה אין כאן בית מיחוש ע\"ש. וע\"ל סעי' תתר\"ה בהשמטה בד\"ה ובספר:", + "ואפי' בכלה וחמותה. ובשו\"ת ויעתר יצחק הי' ס\"ה כ' בשם בעל צ\"צ זצ\"ל בפסקיו לסי' קט\"ז וז\"ל דו\"ז ההגרי\"ל ז\"ל אמר לי משם רבינו הגאון ז\"ל נ\"ע זי\"ע שהקפיד ביותר על ענין שלא יהי' שם כלה כשם חמותה. יותר מעל שמו כשם חמיו. ובפרט כשקורין לא' בשני השמות יחד. וסיפר לי אחד משם רבינו ז\"ל ששאלוהו תרי גיסי שהי' בת של זו כשם אשתו של זו. אם החתן. ורצו לעשות שידוך. והשיב שיוסיפו להכלה עוד שם א'. למשל. רחל. רבקה רחל. וא\"כ אפי' בשינוי סמך לה בכה\"ג. כש\"כ כששמה מעריסה בב' שמות כו' ע\"ש: " + ], + [ + "טעם. שמוליכין את החתן בשבת שקודם החתונה אל הבהכנ\"ס וקורין אותו לתורה ובשבת שאחר החתונה ג\"כ. משום שראה שלמה שמדת גמילות חסדים גדולה לפני המקום וכשבנה בית המקדש בנה שני שערים אחת לחתני' כו' והיו ישראל הולכין בשבתות ויושבין בין שני שערי' הללו והנכנס בשער חתנים היו יודעין שהוא חתן והיו אומרים לו השוכן בבית הזה ישמחך. בבנים ובבנות כו' משחרב בית המקדש התקינו שיהא חתני' הולכים לבתי כנסיות ולבתי מדרשות ואנשי מקום רואין את החתן ושמחים עמו ויצאו ישראל ידי חובתן בגמילות חסדים ועליהם הוא אומר בא\"י גומל שכר טוב לגומלי חסדים. פרקי דרבי אליעזר י\"ז. ומזמרים לאחר הקריאה. אחד יחיד ומיוחד. אל נדרש לבר לבב אשר שואל. אך. טוב לישראל הללויה:" + ], + [ + "טעם. שזורקין על החתן בשבת שקודם החתונה כשעולה לתורה אגוזים ושקדים וצמוקים. משום שאגוז בגימטרי' חט' ובגימטרי' טוב לרמז שמוחלין לו על כל עונותיו ומכפרין לו כל חטאתיו ושקדים הוא פרי הממהר להתבשל ולהוציא פרי כן יזכה ג\"כ להוציא פירותיו ולהוליד תולדות וצמוקים המה ענבים גרועי' עם מעט לחלוחית לרמז לו שלא תוכל אותו אשתו להביאו לידי חטא כמו חוה שסחטה ענבי' ונתנה לאדה\"ר אבל ענבים ההמה גרועי' המה ואין בהם לחלוחית: " + ], + [ + "טעם. תענית חתן. מפני שבאותו יום מוחלין לו כל עונותיו*וא\"צ להתענות אלא עד אחר החופה אף שהחופה בעוד היום גדול. ואף לפי הטעם שהוא יום סליחה אך אחר החופה הוי יו\"ט שלו. עי' מ\"א סי' תקנ\"ט ס\"ק י\"א. ואם אחרו החופה שעה או ב' בלילה יש לסמוך על טעם הראשון וא\"צ להתענות רק עד צה\"כ כי מאחר שהתענית הזה אינו מוזכר כלל בגמרא יש לומר מעיקרא לא קבלו עליהם להחמיר יותר משארי תעניתים והיינו עד צה\"כ. אך צריך ליזהר שלא לשתות משקה המשכר קודם החופה. חכמת אדם כלל קכ\"ד סעי' ב'. ועי' שערי תשובה סי' תקע\"ג בשם ב\"ש דאף בימים שאין מתענים צריך ליזהר שלא יהא רודף אחר מותרות מאכל ומשתה: א\"נ חיישינן שמא יהי' שיכור בשעת קידושין. מ\"א סי' תקע\"ג. וחתן שיום חופתו הוא בר\"ח שאינו מתענה (אם לא בר\"ח ניסן) מ\"מ יאמר הוידוי בתפלת מנחה. עיון תפלה בשם הגאון הצדיק מבוטשאטש. וכן הוא בס' כרם שלמה. אלמן ואלמנה מתענין ביום חופתן אף לטעם מחילת עונות ואף יש לו אשה במקום שנושאין ב' נשים. עי' פ\"מ א\"ח סי' תקע\"ג ס\"ק א': ", + "קונטרס אחרון
מוחלין לו כל עונותיו. בספר ברכת אברהם כתב שהרב הצדיק הקדוש מבוטשאטש זצוק\"ל אמר שכל ז\"י המשתה יש להם להחתנים כח זה דהיינו מחילת עון והגם שלא נמצא בשום ספר כן נראה לו כך מסברא דנפשי' ומדה טובה על ישראל שהוא אומר פוסקים ומסכימין כך בשמים. והיינו שבאם לא זכר קודם החופה לשוב בלבבו אפ\"ה יש בידו לתקן עדיין כל שבעת הימים:" + ], + [ + "עוד טעם. מה שמתענים החתנים. עד לאחר הברכה. מפני שהמצוה חביבה עליהם כדרך שעושין חסידים הראשונים שהיו מתענין על מצוה החביבה כגון לולב ושאר דברים.*ובספר קדושת לוי פ' חיי פי' הפסוק לא אוכל עד אשר אם דברתי דברי. כי אליעזר קידש את רבקה בשליחות יצחק והחתן ביום קדושין אסור לו לאכול עד אחר קידושין וזה לא אוכל עד אם דברתי דברי וזהו הקידושין: רקח סי' שנ\"ו בשם אגדה:" + ], + [ + "עוד טעם. משום דליכא כתובה דלא רמו בה תיגרא לכך מתענה לבטל הפורעניות.*ועי' שם אות ד' בד\"ה ומדברי שכתב וז\"ל ראיתי בעדת הקירימצאקים הי\"ו שהחתנים בלבד מתענים ולא הכלות רק מיעוטא דמיעוטא. ויתכן שמפני זה הנהיגו אבותיהם הקדושים מנהג זה רק להחתנים ולא להכלות. כי בבית הכלה אין שום משתה ושמחה ביום החופה. אבל בבית החתן דשכיח שכרות ע\"י המשתה ושמחה שעושים שם יש לחוש שגם החתן ישתכר. ולכן הנהיגו שיתענו החתנים דוקא שבהם יש לחוש לשכרות ע\"ש. ומדברי מהרי\"ל שכתבתי בסעי' תתקמ\"ט משמע ג\"כ שהחתנים בלבד היו מתענים: שדי חמד מערכת חתן וכלה בשם מהר\"י מברונא כ\"י:" + ], + [ + "טעם. שהחתן מתענה בר\"ח ניסן. מפני שהוא אחד מן הימים שמתענין בהם שבו מתו בני אהרן. רמ\"א סי' תקע\"ג. ולפ\"ז אף בכ\"ח בכסליו שהוא ג\"כ אחד מימי' שמתעני' בהם*ובענין מש\"כ המ\"א סי' תק\"פ סק\"ח דבשנה מעוברת מתענין בז' אדר ראשון. עי' בספר אהבת יהונתן לפ' זכור שכתב בשם הירושלמי דמשה רבינו ע\"ה מת באדר שני ע\"ש. וכן הוא בהלק\"ט ח\"ב סי' קע\"ג דכיון דאמז\"ל (ר\"ה י\"א) שהקב\"ה יושב וממלא שנותיהם של צדיקים מיום ליום ודאי שאם השנה שמת בה מרע\"ה היתה מעוברת לא מת אלא באדר שני ואפי' אם השנה שנולד בה היתה ג\"כ מעוברת ונולד באדר ראשון. ע\"כ המתענה ביום שמת בו מרע\"ה יתענה באדר שני ע\"ש:
ונראה להביא ראי' שאם השנה שמת בה מרע\"ה היתה מעוברת לא מת אלא באדר שני. ממה שאמז\"ל (קידושין ל\"ז:) מניין שבשבעה באדר מת משה. כי מיום שמת משה עד יום שעלו העם מן הירדן הי' שלושים ושלשה ימים. והעם עלו מן הירדן עשרה בניסן. כמבואר שם. א\"כ אם השנה היתה מעוברת ודאי לא מת אלא באדר שני. ועי' שע\"ת סי' תרפ\"ו סק\"ה: ג\"כ מתענה בו ביום חופתו שבו שרף יהויקים המגילה שכתב ברוך מפי ירמי' כדלקמן סי' תק\"פ ולא הזכירו הרב לפי שאין רגילין לעשות נשואין בסוף חודש. ט\"ז שם בשם הב\"ח:", + "קונטרס אחרון
מתענה בו ביום חופתו. ועי' אשל אברהם סי' תקע\"ג שכתב וז\"ל אודות תענית חתן וכלה ביום נשואין מפורש בסי' תקע\"ג באו\"ח במ\"א ז\"ל ובבאה\"ט ז\"ל דבימים שבין יו\"כ לסוכות מתענים. וכבר פשט המנהג כן. ומכל מקום כשנשואין הם בלילה יש להקל. רק ליזהר מלשתות משקה המשכר. ומצד טעם יו\"כ דידיה יש לסמוך על שהוא סמוך ליו\"כ הגדול ולא בא עדיין ראשון לחשבון. ומצד שהתענית לטעם זה הוא רק לשעות עד אחר החופה ואחר החופה אוכלים תמיד גם כשהוא בשחרית. כן הוא כשהחופה בלילה די במה שאינם אוכלים מזמן כניסת הלילה עד החופה ע\"ש ועי' מטה אפרים סי' תרכ\"ה סעי' ב' ועי' פ\"מ שם סק\"א בשם א\"ר דהמקיל שלא להתענות חתן בל\"ג בעומר ובימים שאין אומרים תחנון לא הפסיד:*ועי' שע\"ת א\"ח סי' תקע\"ג בשם אה\"ע סי' ס\"א בב\"ש דאף בימים שאין מתענים צריך ליזהר שלא יהא רודף אחר מותרות מאכל ומשתה:
ונראה דאם החופה בל\"ג בעומר ובימים שאין אומרים תחנון חוץ מאסרו חג וט\"ו באב וט\"ו בשבט שאין מתענין כיון שמוזכר בגמ' עי' מ\"א סי' תקע\"ג סק\"א נכון שיעשו החופה בשחרית ויתענו עד החופה עפ\"י מה שכתב בחופת חתנים בשם כנה\"ג שהביא בשם חכם א' דבכל הימים שאין מתענין יעשו החופה בשחרית ולא יאכלו עד אחר החופה אף שמוזכר בגמרא וא\"כ עכ\"פ יעשו כן בל\"ג ובשאר ימים שא\"א תחנון:
ולענין להתפלל עננו יוכל לומר אף שאינו משלים וידלג ביום צום תעניתנו. עי' ט\"ז סי' תקס\"ב סק\"א. ועי' שע\"ת סי' תרפ\"ו סק\"ה שחתן בתוך ימי חופתו לא יתענה צום אסתר דזה עדיף מברית מילה וא\"צ תשלומין אח\"כ אבל בד' צומות מתענה:", + "אלא באדר שני. ובספר מטה משה אות תשס\"ו כתב וז\"ל אם מת לו אב או אם באדר ונתעברה השנה. השיב מהר\"י מולין בתשובה דמנהג שלו להתענות באדר א'. וראיה מפטירת מרע\"ה דאותו יום נהג עלמא באדר הראשון ופטירתו סמוך לניסן ספ\"ק דקדושין." + ], + [ + "טעם. דליכא כתובה דלא רמי בה תיגרא. משום דאיתא שאדם הראשון וחוה דו פרצופין נבראו ואח\"כ נסרם הקב\"ה לשנים ותחילה היתה דבוקה עמו אחור באחור והנסירה היתה להתדבק עמו פנים בפנים וע\"כ קודם היחוד צריך להיות בחי' נסירה להחלק ממנו. בית אהרן:" + ], + [ + "טעם. שאמרו ז\"ל האי עלמא כבי הילולא דמיא.*בספר שפתי צדיקים (פ' מסעי) פי' אומרם ז\"ל האי עלמא לבי הילולא דמיא. מלשון אמרם ז\"ל (פסחים) בי תיבנא. ובי מילחא. שפירושו בית המונח בו תבן. גם כאן מה שמכינים מיני מאכלים ומטעמים על הילולא מונח בבית אחר לא באותו בית שמרקדין ושמחים בו. ואותו בית נקרא בי הילולא. והבית אשר שמחים ומרקדין בו נקרא הילולא. וז\"ש האי עלמא לבי הילולא דמיא אבל ההילולא עצמו הוא בעלמא דאתי והאי עלמא דומה לפרוזדור בפני הטרקלין ומי שטרח בערב שבת וכו':
ובספר דרך אמונה כתב בשם הרב הצדיק הקדוש מפרשיסחא זצ\"ל דהפי' הוא דכמו מי שהכין כל צרכי הנשואין ושכח לקנות טבעת קידושין. נמצא כל ההכנות ויגיעות הרבות אשר עמל יהי' ללא יועיל. וכן האדם שעמלו בזה העולם ימי שנותיו שבעים שנה ושכח לקדש את עצמו ולבסוף חובק את ידיו ואוכל את בשרו: ע\"ד אומרם ז\"ל כל העולם וכו' וחנינא בני די לו בקב חרובין כו' והנה ליכא כתובה דלא רמי בה תיגרא ועפ\"י הרוב המחותנים בעצמם אין להם שמחה כי נהפך להם ר\"ל כמ\"פ לתוגה ורק האנשים של בי הלולא הם הם שותים ושמחים ואין אתם יודע עד מה והוא כמו שכל העולם ניזון בשביל הצדיק והוא בעצמו אין לו הנאה מזה העולם. ראיתי באיזה ספר:", + "קונטרס אחרון
כבי הלולא דמיא. בספר צפנת פענת כתב שמעתי מהמגיד מוהר\"ם פי' הש\"ס עלמא כהלולא דמיא. כמו הלולא שיש כמה עובדות וכמה טרחות ותכלית הכל הוא תיבת לי שיאמר להכלה בשעת קידושין הרי את מקודשת לי ואם אין החתן אומר תיבת לי שוא עמלו וטרחו שהוא לריק. כך כל עניני האדם מהתחלה עד סופו שיזכה לדבק בו ית' כמ\"ש ובו תדבק וזהו תיבת לי ואם לאו וכו' ע\"כ. וזהו שנהגו כי הרב המסדר קדושין מקרא להחתן כל תיבה הרי את מקודשת חוץ מתיבת לי שאומר החתן לבד.
ובספר בית שמואל אחרון (בהר) פי' בשם אחיו הגאון למה דומה האי עלמא להלולא בדרך משל דהנה החתונה עיקר דחתן מקדש הכלה ואגב זה עושין סעודות ושוררין בכלי זמר. והנה דרך העולם על הקדושין אין משגיחין אם להיות כדין דלפעמים מקדש החתן בטבעת שאולה ולפעמים אין עדים רואין הקדושין. ועל הטפל דהיינו הסעודות וכלי זמר עיקר הוא אצלם. כן עולם הזה דעיקר שבא האדם לעולם כדי לעבוד את הבורא. וכיון שבא לעולם מוכרח לעוה\"ז לאכול ולשתות ולהתעסק בסבת פרנסה. והנה על עיקר שבא אדם לעולם אין משגיחין כלל. ודברים הטפלים צורכי עוה\"ז עיקר הוא אצל בני אדם. לכך דימה העולם להלולא." + ], + [ + "טעם. מנהג ישראל שביום חתונתו וביום שמחת לבו של אדם ביום שנכנס לחופה עם בת זוגו שולחת לו טלית עם ד' ציצית ל\"ב חוטין. הוא עפ\"י מה שכתב האריז\"ל דמצוה זו סגולה להנצל מזנות וסמוכין לזה מפסוק נואף אשה חסר לב היינו אם חסר הל\"ב חוטין. ע\"כ רומזת לו לפניך חלקך הניתן לך מה' אשה משכלת ליתן לב לשמוח בחלקו דייקא. אור המאיר לסוכות.", + "קונטרס אחרון
ל\"ב חוטין. בספר נועם מגדים (שלח) כתב על פסוק וינס ויצא החוצה. הנה תיבת ויצא לכאורה אך למותר דהוי סגי למיכתב וינס החוצה רק בתיבת ויצא מרומז שיוסף הצדיק ניצל מחטא ע\"י מצות ציצית וכאשר הפרו לנו חז\"ל במנחות מאדם א' ודמי לו כארבעה עדים כו' וזהו וינס שנס מהעבירה והרהור ע\"י ויצא החוצה. הם הציצית שיוצאין חוץ להבגד ומגולין כאמרו ז\"ל אין ציצית אלא יוצא:
עוד כתב שמעתי מה שאמז\"ל דיוקנו של אביו ראה שזה מרומז בתיבת ויצא שנדרש נוטריקון \"וירא \"יוסף \"צורת \"אביו:", + "לשמות בחלקו. ולזה המנהג לומר מי שרוצה שאשתו תאריך ימים יקפל הטלית במוש\"ק יען שהאשה מביאה הטלית להחתן מזה בא ההקפדה שישמור הטלית ויקפל אותו תיכף במוש\"ק כדי להראות שאינו מצפה לטלית אחר שתביא לו אשה אחרת ח\"ו. תולדות מנחם." + ], + [ + "טעם. שסותרין שערות ראש הכלה וקולעין איתה מחדש קודם החופה. שכן הקב\"ה קלע לחוה וקשטה בכ\"ד קשוטים ויביאה אל האדם. עי' עירובין דף י\"ח ע\"א:" + ], + [ + "טעם. שהכלות הבתולות פרועות ראשן וסותרין קליעת שערן. מפני שצריכין טבילה וחפיפת הראש. ומטעם זה חברותיה סועדות עמה בשחר מאכלי חלב ודגים שאין חוצצין בין השינים והמנהג שגם שאר הבתולות פורעות ראשן וסותרות קליעתן כדי לחפות עליה לצניעות שאין לגלות שמיוחדת היא לטבילה. מהרי\"ל:" + ], + [ + "טעם. להדעקטיך שהחתן מכסה את הכלה קודם החופה. על שם ותקח הצעיף ותתכס דרבקה.*בספר דברי שאול (נשא) כתב על ותקח הצעיף ותתכס. כי הבינה בשכלה שכל שהוא אדונו שוב אסור לה ללכת פרוע ראש. ומזה מוסר השכל לנשים שלנו אשר פרוצים בזה בעוה\"ר עכ\"ל. שם:", + "קונטרס אחרון
קודם החופה. ועי' דגול מרבבה יו\"ד סי' שמ\"ב בשם הב\"ח אה\"ע סי' ס\"א דאפי' לדעת האומרים דמה שמכסין הכלה מיקרי חופה. היינו במדינת רוסי\"א שהחתן בעצמו הולך עם הרב לכסות ראש הכלה ע\"ש*הנה בדבר המנהג שקודם החופה הולך הרב וחשיבי העיר לכסות פני הכלה ואומרים פסוק זה אחותינו את היי לאלפי רבבה. מדוע בחרו בברכת לבן הארמי. וכן קשה על ברכת לבן לאחותו הלא מרשעים יצא רשע ולא ברכה. אך ברכתו הי' ג\"כ ברשעות. כי כוונתו היה במה שאמר אחותינו. יען שאת אחותינו. ורוב בנים הולכים אחר אחי האם את היי לאלפי רבבה. וכל הבנים יהי' כמו אני. וכמותי ירבו. והנה הנושא אשה צריך לבדוק באחי'. ויען שהרבה אנשים לא נהגו כן. ע\"כ הולך הרב עם חשיבי העיר לכסות פני הכלה ואומרים לה אחותינו. היינו שהיא כאחותם את היי לאלפי רבבה וכמותם ירבו מורי הוראה בישראל. ראיתי בספר אחד: וכן עדיין המנהג בכל מדינות וואלי\"ן אבל במדינות הללו שאין החתן הולך כלל לכסות ראש הכלה פשיטא שאין זה מקרי חופה דאי אפשר להיות חופה בלתי חתן או שלוחיו שאם החתן הי' מכבד להרב לכסות ראש הכלה אפשר דשלוחו של אדם כמותו. אבל במדינות הללו צד הכלה מכבדים להרב בכיסוי הינימא בלי שום ידיעת החתן פשיטא שאין זה חופה כלל:" + ], + [ + "טעם. שבשעת היחוד הכלה פושטת תכשיטיה וכן נוהגין אפי' בשעת החופה להתיר קשרי בגדי הכלה כראוי. להכין היחוד. וכן מה שנכנס הכה\"ג לפני ולפנים רק בבגדי לבן. כי שם נכנס ליחוד. ובשאר עבודת נכנס בשמונה בגדים לקשט הכלה ויכנסו הקישוטין לעורר אהבה בלב דודה כדי שיתיחד עמה אח\"כ והי' לאחדים. עבודת ישראל ליום כפור:", + "קונטרס אחרון
והי' לאחדים. בספר עבודת ישראל בליקוטים כ' כשמתיחדים החתן והכלה בחדר תברך הכלה להחתן ולומר לו תזכה לאורך ימים והתיחד באהבה מעתה ועד עולם. ולפעמים שהכלה איננה משכלת כ\"כ, מדרך החתן ללמד אותה הברכה כלומר ברכני בברכה שאזכה לשבת עמך לעולמים: " + ], + [ + "טעם. שמכסין את ראש הכלה בשעת שמוליכין אותה לחופה. משום שא' מן הקללות שנתקללה האשה לפי שהביאה מיתה לעולם הי' שתכנס כאבל'*טוב להוליך הכלה להחופ' בשעה שנכנס מזל נוגה עי' רוקח אות שנ\"ג. וזורקין לפניהם מלח. לפי שנאמר ברית מלח עולם. שם: עי' ילקוט ראובני פ' בראשית:" + ], + [ + "טעם. שבעת קבלת פנים להכלה זורקין מיני זרעונים. רמז יראה זרע יאריך ימים. ועי' אבודרהם שנהגו לזרוק חטים לפני החתן והכלה ע\"ש השם גבולך שלום חלב חטים ישביעך משום שלום ע\"ש:" + ], + [ + "עוד טעם. על מה שנהגו לזרוק חטים לפני החתן והכלה. סימן הוא שיהו פרין ורבין כחטים (רוקח אות שנ\"ג) ועי' תוס' ברכו' דף נ' ע\"ב בד\"ה ולא דצריך ליזהר שלא יזרקום אלא במקום נקי*בספר מוסר ליום ד' כתב דלכך אסור לבזות אוכלים. לפי שמאכל עולה צ\"א מנין הוי\"ה אדנ\"י ע\"ש. ואפשר דמזה הטעם נהגו עכשיו לזרוק האפפין על ראש הכלה ולא חטים. משום דצריך ליזהר שלא ידרסו עליהם וההאפין הם ג\"כ סימן טוב לרמז הזה ועיין ב\"י א\"ח סי' קע\"א: ע\"ש:" + ], + [ + "טעם. המנהג שבוכין קודם החופה בבכי' והתעוררות עד התיצבם תחת החופה ותיכף אחר החופה שוברין הכוס ונעשה רינה דיצה וחדוה. והענין הוא דכתיב הלוך ילך ובכה נושא משך הזרע בא יבא ברנה נושא אלומותיו. דהנה יניקת הקליפות נמשך מחטא אדה\"ר ובק\"ל שנה קודם הולידו בדמותו ובצלמו. הוליד רוחין וכו' ולכן קודם החופה מתעורר ענין העלאת הניצוצות מעמקי הקליפו' שנפלו מרע הנמשך מחטא הנ\"ל. ולכן אז הוא בחינת הלוך ילך ובכה נושא משך הזרע כי ע\"י המרורות והבכיה מוצאים הנצוצות מהקליפה. והיא דוקא בעת שמכסין הכלה שהיא בסוד עולימתא שפירתא דלית לה עיינין והדברים עתיקין. ולכן מפזרים אז האפפין שהוא דבר מר להורות על ענין המרירות ובכיה הנ\"ל וגם שהוא לשון דילוג בל\"א לרמז על ענין העלאת הניצוצות כנ\"ל ולאחר החופה שוברין כוס שהוא בסוד הפח נשבר שהוא שבירת הקליפות שאז הוא בחינת בא יבא ברנה נושא אלומותיו. היינו שנתעלו הניצוצין לקדושה ויחוד. והוא בחינת נושא עון. שארית ישראל." + ], + [ + "טעם. שמברכין את החתן ואת הכלה קודם החופה. שנאמר ויברך אותם אלקים. ספר התניא סי' צ\"א:" + ], + [ + "טעם. שמלבישין להחתן בגדים לבנים וקיטל קודם החופה. משום דכתיב בכל עת יהי' בגדיך לבנים שיזכור יום המיתה ולא ירדוף אחר תאות העוה\"ז. כל בו סי' ע\"ה:", + "עוד טעם. מאחר שנמחלין עונותיהם לכן הוא לבוש הקיט\"ל להראות הסליחה ע\"ד אם יהי' חטאיכם כשנים כשלג ילבינו. מטה משה ח\"ג." + ], + [ + "טעם. להמנהג שהשושבינים מלבישים להחתן את מלבושיו. להזכירו יום המיתה שג\"כ מלבישים אותו אחרים בגדים לבנים וישוב לה'. יעב\"ץ: ", + "קונטרס אחרון
וישיב לה'. וטעם. שנמנעו מליתן אפר מקלה בראשי חתנים. מפני שאין העם מוחזקים כלל בהנחת תפילין ולא יהי' בהם האפר תחת פאר ויחישו ג\"כ שמא לא יהי' פאר תחת אפר. ונהגו לעשות זכרון אחר במקומו שנותנין מפה שחורה על ראש החתן והכלה. וע\"ז פשט המנהג לשבר הכוס אחר ז' ברכות. ב\"י סי' ס\"ה בשם הכלבו. ועי' קונ\"א לט\"ה בהשמטה לסעי' תר\"ס בד\"ה לזכור:" + ], + [ + "טעם. שב' שושבינים מוליכים אותו אחד מימין וא' משמאל. כדאיתא בב\"ר פרק שבעה אמר רבי יהוד' בר סימן מיכאל וגבריאל היו שושבינין של אדם הראשון. וטעם. שהשני שושבינים כ\"א יש לו נר אחד בידו. כי לאשה יש לה רנ\"ב אברים ולאיש רמ\"ח ובדיבוק איש ואשה הם ת\"ק ב\"פ נר לכן נושאין שתי נרות לפניהם לרמוז לזיווג איש ואשה. ועוד שני פעמים נר בגימ' \"פרו \"ורבו הוא סימן שיהיה פרין ורבין. מטה משה ח\"ג:" + ], + [ + "טעם. שהולכים אל החופה בנרות דולקות ולפידים. רמז למתן תורה שנאמר ויהי קולות וברקים ולפידים נקוט האי כללא בידך כל המנהגים של החתן והכלה אנו למדים ממתן תורה שה' הי' מראה עצמו לישראל כחתן נגד כלה.*כתב מהרי\"ל אם יש ציוה שלא לנגן בכלי שיר לא יעשו הנשואין בלי כלי זמר דהוא עיקר שמחת חתן וכלה ואם א\"א במקומן ילכו למקום אחר ע\"ש. ועי' אלי' רבה סי' של\"ח ס\"ק ד' וז\"ל וראיתי בתשובת רדב\"ז סי' קל\"ב דאפשר זה דוקא בארצותם הוא אבל בארצותינו יש שמחה בבשר ויין ושיר בפה לשורר ולשבח הש\"י בשירות וקרובת שתיקנו ראשוני' ע\"ש: תשב\"ץ אות תס\"ז:", + "קונטרס אחרון
בנרות דולקות ולפידים. השושבינים מוליכין את החתן תחת חופה. ומעמידים אותו פניו למזרח והחזן מנגן כמנהג המקום*מי אדיר על הכל. מי ברוך על הכל. מי גדול על הכל. מי דגול על הכל. הוא יברך את החתן ואת הכלה: והשושבינות מוליכות את הכלה. והשושבינים ואנשים חשובים הולכים לקראתה. וכשמתקרבים אליה חוזרים לאחוריהם לחופה. והשושבינות מביאין את הכלה ומסבבין עמה ז\"פ את החתן. ויש מקומות שמסבבין עמה את החתן רק ג\"פ. והחזן מנגן ג\"כ כפי המנהג*בסידור הרב כתב שהמנהג שהחזן או השמש מזמר מי בן שיח שושן חוחים הוא יברך את החתן ואת הכלה. והוא עפ\"י המדרש שיר השירים פ\"ב ע\"פ כשושנה בין החוחים. נוהג שבעולם עשרה בני אדם נכנסין לבית המשתה ואין א' מהם יודע לברך כו' ובא א' מהם ופתח פיו לברך ברכת חתנים למה הוא דומה לשושנה בין החוחים. וזה שאומר החזן או השמש מי שמבין לברך ברכת חתנים שהוא נקרא שושנה יברך את החתן ואת הכלה ע\"ש: ומעמידין את הכלה לימין החתן. והמברך מצדד א\"ע ופניו למזרח (קיצור ש\"ע סי' קמ\"ז) וע\"ל בהשמטה לסעי' תתקס\"ג:" + ], + [ + "טעם. שהשושבינים מסבבין את הכלה סביב החתן. משום שחתן דומה למלך מה מלך חיילין מקיפים אותו אף חתן שושבינים מקיפין אותו מה מלך שולחין לו מנות אף חתן שולחין לו מנות. וטעם ג\"פ. נגד כי יקח איש אשה ובא אליה ושנאה. וכי יקח איש אשה ובעלה. וכי יקח איש אשה חדשה. רמז ג' מסירות ע\"כ מוסרין לו הכלה ג' פעמים. שם:" + ], + [ + "טעם. שברכת נישואין צריך י'. דכתיב (רות ד') ויקח בועז י' אנשים וגו' וארז\"ל שקבצן כדי לברך ברכת חתנים בי'.*בספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סימן של\"ט כתב בשם שו\"ת מוהרמ\"א ז\"ל סי' קכ\"ה שאין נכון שתהי' הכניסה ביום א' בשבת. שלא להיות כחוקות העכו\"ם: כתובות דף ז' ע\"ב:" + ], + [ + "טעם. שמשימין על החתן והכלה הטלית. משום שנאמר ופרשת כנפיך על אמתך. כל בו:", + "עוד טעם. לפי שברוב אסיפת העם אשר הוא שם יראה כמקדש אשה בשוק ורב מנגיד אמאן דמקדש בשוקא משום פריצותא לכן מכסין אותן לקדש בצניעות. ספר המנהיג. ועי' תולעת יעקב שצריך לעשות החופה מכלים יקרים. ועיין מטה משה ח\"ג שכל המנהגים של חתן וכלה אנו למדין ממתן תורה שלשם הי' מראה עצמו כחתן נגד כלה שהם ישראל ולכך מכניסין אותה תחת החופה כויתיצבו תחת ההר ע\"ש*בספר אורח לחיים כתב בשם הרב הצדיק הקדוש מוהר\"ר אברהם בהרב המאוה\"ג אור ישראל וקדושו מוהר\"ר דוב בער זללה\"ה וירד ד' על הר סיני. על וירד הוא דרגא תביר. ע\"ד שאמרו חז\"ל נחות דרגא ונסיב איתתא. שבשעת מ\"ת שהי' בחי' הנשואין של הבורא ית\"ש עם עמו ישראל קדושים כדחז\"ל ביום חתונתו זה מ\"ת הי' השי\"ת ב\"ה כביכול מצמצם עצמו לירד על הר סיני ולתת לעמו תורה ומצות. בבחי' נחות דרגא ונסיב איתתא. שאין לך נחות דרגא גדול מזה. שהבורא ית' הא\"ס יצמצם עוצם אלהותו הבלתי מושג להתראות עמנו פנים א\"פ כביכול כמ\"ש פנים בפנים דיבר ד' עמכם: .", + "וטעם. שמעמידין הכלה לימין החתן. משום דכתיב נצב\"ה שג\"ל לימינ\"ך ס\"ת כלה. כנסת הגדולה סימן ס\"א סעיף ג'. ", + "וטעם. שנוהגין לעשות החופה תחת השמים. לס\"ט שיהי' זרעם ככוכבי השמים לרוב. שם סעיף ב':", + "קונטרס אחרון
לימין החתן. ועי' בספר שדי חמד מערכת חתן וכלה שהרב יד אהרן כתב בשם האריז\"ל שזהו קודם החרבן אבל בזמננו זה צריך להעמיד החתן בימין הכלה על דרך השיב אחור ימינו עכ\"ל וכתב שם ע\"כ אין למחות ביד הנוהגים כן וזאת היתה לי שלא להקפיד ולדקדק על ימין שהוא שמאל עד ישקיף ה' השקפה לטובה וירם ימינו:
עוד כתב שם אות ג' בשם הרב שבט מוסר בליקוטים שאחר הדרושים שמעתי ממהר\"ן רוזליו שאמרו בחלום שהשותה טיטון תחת אפריון של חתן וכלה דלעוה\"ב נענש בסימוי עינים רמז לדבר עשן בחופה למה. כלומר אין ראוי לעשן שם עשן. וע\"ל בהשמטה לסעי' תתרמ\"ז בד\"ה בס' תפארת ישראל:", + "ככוכבי השמים לרוב. ועיקר החופה הוא מה שאחר הקידושין מוליכין את החתן והכלה לחדר מיוחד ואוכלים שם יחד במקום צנוע. ויש למנוע שלא יכנס שום אדם שם כדי שיהי' יחוד גמור. וצריך ליחד להחתן אותו החדר והוי כהכניסה לביתו. אך אם היא נדה אז צריכין שיהיו בני אדם נכנסים ויוצאין שם דאל\"כ אסורין ביחוד. עי' דרו\"פ סי' ס\"א ודה\"ח ועי' קיצור ש\"ע סי' קמ\"ח:
והנה חדשות מקרוב באו אפי' באיזה בתי היראים לערוך ביום החופה בחדר מיוחד שלחן (סאלווירטער טיש) ועליו כל מיני מתיקה ומשקאות ומיני פירות ותיכף אחר החופה הולכים שמה הקרואים וחוטפים ודורסים ואוכלים כחיות השדה וכל הקודם זכה עד שבזמן מה השלחן פנוי מכל. ואוכלים מעומד היפך מה שאמז\"ל (מס' ד\"א) לא יאכל מעומד ולא ישתה מעומד. והרבה מהם אוכלים בלא ברכה כי הרגע יקר אצלם כי בתוך כך יכול לחטוף ולאכול. וגם מברכה אחרונה ימנע עצמו כי אם לא בירך בתחלה האיך יברך לאחריו. ע\"כ כל מי שיראה ה' נוגע בלבו ירחיק מזה. וכבר אמר הגאון הקדוש בעל החת\"ס ז\"ל החדש אסור מן התורה כי הי' שונא חדשות מעולם:" + ], + [ + "טעם. מה שפורסין צניף על ראש חתן וכלה בשעת הברכה. לפי שגם זה נקרא כניסת חופה כי חופה לשון כסוי.*ועי' כנסת הגדולה סימן ס\"א סעיף א' דאפשר שתמורה מה שאנו נוהגין עכשיו לשים טלית על ראשיהם היו נוהגין בזמנם לשים סודר או צעיף על ראשיהם עי\"ש. ומה שאומר החתן הרי את מקודשת לי כדת משה וישראל. לפי שמצינו בהרבה מקומות שאירס הקב\"ה לישראל בתור' וכל אותן אירוסין ונישואין וכתובה אנו עושים והיכא נקראת התור' אירוסין דכתיב תורה צוה לנו משה מורשה וארז\"ל א\"ת מורשה אלא מאורשה הרי התור' הושוות בהרבה מקומות לכלה לכך מתחיל החתן בה' הרי את מקודשת כנגד ה' חומשי תור' כו'. ולפי שהתור' מתחלת בב' לפיכך הכתובה מתחלת בב'. וכמו שהיו במתן תורה ז' קולות דכתיב הבו לה' וגו' קול ה' על המים וגו' כנגדן תקנו ז' ברכות. וכמו שיש בעשרת הדברות י\"ד אזכרות כך יש בשבע ברכות. וכמו שהיו נ' ימים מיציאת מצרים עד מתן תורה כך נתן הקב\"ה נ' שער בינה וכמו כן הכתוב' נ' שקלים דכתיב כסף ישקול כמוהר הבתולות ואמרו רבותינו זה נ' שקלים. וכמו שהתענו בו ישראל כמו כן החתן מתענה ובמתן תורה היו נשואין דכתיב אהבת כלולותיך. עשרה פעמים נקראו ישראל כלה לפני המקום ז' פעמים בשיר השירים ושלש' פעמים בס\"א כנגד עשרת הדברות וכנגדן מקבצן עשרה לברכת חתנים שנאמר ויקח בועז עשרה אנשים. וכמו שנאמר ויכתבם על שתי לוחות אבנים ויתנם בידו כך החתן חותם ונותן הכתוב' מידו כו'. תשב\"ץ: תשב\"ץ:", + "קונטרס אחרון
ונותן הכתובה מידו ובשו\"ת מהר\"י מברונ\"א סי' פ\"א כתב וז\"ל פ\"א כתבו בכתובה בששי בשבת בחמשה יום לחודש פלוני ורצה ר' אליהו לפסלה ונ\"ב דאין כאן בית מיחוש אע\"ג דה\"ל למכתב ימים. דמוכח דר\"ל ה' ימים לחודש פ' כו' ע\"ש:*ועי' טור אה\"ע סי' קכ\"ו שביום ר\"ח יכתוב ביום אחד לחודש פלוני בשני יכתוב בשני ימים. בשלשה. בארבעה. כולן לשון זכר בה\"א לבסוף. וכן אחת עשרה שתים עשרה עד עשרים. ומשם ואילך באחד ועשרים. בשנים ועשרים בשלשה ועשרים וכן כולם. ובחשבון הב' יכתוב לשון נקבה כגון בשנת חמשת אלפים וששים ואחד. וששים ושתים. ושלש. וארבע כולם בלא ה\"א לבסוף. וביום ראשון של חדש אייר יכתוב ביום ל' לחדש שהוא ר\"ח אייר. וכן בכל ראשי חדשים שהם ב' ימים. וביום שני של ראש חדש יכתוב באחד לחדש פלוני כי חשבונו מיום השני ע\"ש:
והנה זה רבות בשנים רבו המכשלה בכתובות הנדפסות רק עבור בתולות הנשאת ובנשואת אלמנה או גרושה מוחקין וכותבין ומשיירין. במקום שצריך לכתוב ארמלתא או מחרכתא כתיב בתולתא. ובמקום שצריך לכתוב מתרכתיפי או אלמנתיכי כתיב בתוליכי. ובמקום שצריך לכתוב מאה כתיב מאתים וכדומה*ובשאילת יעב\"ץ ח\"ב ס\"ס קי\"ג כתב דבכתובו' שיש חסרו' ויתרו' מורה על קלות הדעת קצת. ובספר נחלה לישראל הלכה נ\"ה כתב בשם הרב הה\"ג מהרש\"ק מבראד ז\"ל בכתובו' אלמנה שהיתה כתובה כדינא ואח\"כ בא אחד והגיה בשורו' וכתב נוסח השייך לבתולה דהכניסה מאה זקוקים כסף וכו' והוסיף לה מדילי' עוד מאה זקוקים וכו'. הנה הכתובה ודאי פסולה וכדת מה לעשו' נראה דיכתבו לה כתובה דאירכסא כמו כתובה שנאבדה כמבואר בספר נחלת שבעה ויקרעו כתובה זו: ובזה ודאי הכחובה פסולה. והרבה פעמים ראיתי כזה ופיגול הוא לא ירצה:
את זה ראיתי ונתון אל לבי לעורר לב חכמי הדור אשר בידם למחות ולגזור על המדפיסים להסיר המכשלה הזאת ולהדפיס עבור כל א' וא' הכתובה כמו שצריך להיות. או שידפיסו ג\"כ כתובות וישאר מקום פנוי (ולבתולה) יכתוב בתולתא. (בגרושה) מתרכתא. (לאלמנה) ארמלתא כו'. (לבתולה) מהר בתוליכי כסף זוזי מאתן דחזי ליכי מדאורייתא. (בגרושה) מהר מתרכתיכי. (לאלמנה) ארמלתיכי כסף זוזי מאה דחזי ליכי מדרבנן. אם יש לה אב יכתוב דהנעלת ליה מבי אביה. (ואם היא יתומה או שהכניסה הנדוניא משלה) יכתוב מבי נשא*טעם שקורין ז\"ל בית אביה של אשה בי נשא. ר\"ל בית השכחה על שם הכתוב ע\"כ יעזוב איש את אביו ואת אמו ודבק באשתו וכן האשה בבעלה. רבינו בחיי מקץ:
אלמנה שנשאת לשני ונתגרשה או גרושה שנשאת לשני ונתאלמנה כשנשאת לשלישי כותבין מתרכתא. משום כהנים. ב\"י סי' ס\"ו: וכו' חתן דנן (לבתולה) במאה זקוקים כו' והוסיף לה כו' עוד מאה זקוקים כו' סך הכל מאתים זקוקים כסף צרוף. (ובגרושה או אלמנה) יכתוב בחמשים זקוקים כו' והוסיף לה כו' עוד חמשים זקוקים כו' סך הכל מאה זקוקים כסף צרוף כו' חתן דנן למרת פב\"פ (לבתולה) בתולתא דא (לגרושה) מתרכתא דא (לאלמנה) ארמלתא דא. וצריכים לקבל קנין מן החתן בפני שני עדים על הכתובה ועל התוספת כתובה ואחר קבלת קנין יכתוב אחרי תיבות ודלא כטופסי דשטרי תיבת וקנינא. ובזה ישא ברכה מאת ה' אשר הרים מכשול מדרך העם:" + ], + [ + "טעם. שנקראת החופה הלולא. על שם שמביאין החתן והכלה. בהלולי'. כל בו:" + ], + [ + "טעם. למנהג שאין מתכסין בטלית רק אחר החתונה. יש סמך במדרש למה נסמכה פרשת ציצית לנשואי אשה דכתיב גדילים תעשה לך וסמיך לי' כי יקח איש אשה לומר לך חייב בציצית. ספר המנהיג." + ], + [ + "עוד טעם. לרמז לו כי עד הנה לא הי' לו אור מקיף ועתה כי זכה לאשה יהיה לו אור מקיף כידוע מכתבי האר\"י. ומטעם זה נוהגין לעשות הקפות עם הכלה סביב החתן תחת החופה. ומזה תראה שכל מנהגי ישראל על שרשי האמת נטועי' יסודתם בהררי קודש. קרבן עני פרשת תצא:" + ], + [ + "טעם. שלוקחין שני כוסות. אחד לברכת אירוסין ואחד לברכת נשואין. משום דבב' מקומות נתקנו דתניא ברכות דף ז' ע\"ב מברכין ברכת אירוסין בבית האירוסין. וברכת חתנים בבית חתנים כו' וכיון שנתקנו בשני מקומות א\"א להיותם בכוס אחד. תוס' פסחים דף ק\"ב ע\"ב בד\"ה שאין:", + "קונטרס אחרון
דבב' מקומות נתקנו. בספר האורה ח\"ש סי' י' כתב אף על פי שבכוס שני של נשואין יכול לפטור עצמו בברכה אחת של בורא פרי הגפן מכוס ראשון של אירוסין. כמו השותה בסעודה שאפי' שותה עשרה כוסות אינו מברך אלא בכוס ראשון. לפי שברכת אירוסין לחוד וברכת נשואין לחוד. ובנשואין הוא דתקינו רבנן שבע ברכות ובלא ברכת פרי הגפן אינן אלא שש. שמנהג זה שנהגו לעשות אירוסין ונשואין ביום א'. לפי שאינם רוצים לעשות סעודה לאירוסין והא גנאי לחתן ולקרוביו אם לא ירבו בסעודה כל היום. ולפיכך יש בני אדם שעושין אירוסין ונשואין ביחד. ונפטר בסעודה אחת. וע\"כ אחר ששתה המברך בכוס ראשון דאירוסין צריך לברך אחריו על הגפן ועל פרי הגפן. אלא מפני טורח ותמיהות בני אדם הם נמנעין מלעשות כן:" + ], + [ + "עוד טעם. לפי שאין עושין מצות חבילות חבילות ואין לדמות זה ליקנה\"ז משום דקדושא והבדלתא חדא מילתא היא. מטה משה ח\"ג אות ט': " + ], + [ + "טעם. שנהגו לשבר כוס של אירוסין ולא של נישואין. משום דכוס של נשואין אתא לגמר הזיווג לכן אין סברא לשבר אותו שמורה ח\"ו שבירת הענין.*כתב המ\"ז או\"ח סי' תק\"ס סק\"ד ראיתי המנהג שלוקחין כוס זכוכית לאירוסין ומ\"מ יראה שאין שוברין אותו אחר נישואין כ\"א זכוכית אחר שוברין אחר ז' ברכות. (וזהו כשברכת אירוסין ונשואין אינם סמוכות אבל כשהן סמוכות טוב לשבר כוס של אירוסין. כנה\"ג.) ויראה לשבור תחת החופה כוס שלם ואין משום בל תשחית כיון שעושין לרמז מוסר למען יתנו לב דבמתן תור' הי' קידושין וראוי הי' לנישואין ובחטא עגל ושבירת הלוחות נתבטלו הקידושין וכן אחר חורבן בית ראשון ושני ולע\"ל יחזור הקב\"ה ויקדש קידושין מחדש כדכתיב וארשתיך לי בצדק כו' אלמא יהי' קידושין חדשים ונישואין. וזה שאנו מרמזין בשבירת הכוס כי הקידושין הראשונים נתבטלו אבל קידושין שניים יהי' קיימים עם נישואין. משא\"כ בתנאים שעושין להבהל ולמעט השמח' ראוי ליקח קדיר' שבורה חרס מחרסי האדמה לשבור עכ\"ל ע\"ש:
ובספר ליקוטי מהר\"ן כתב דבזה שמשברין כלי חרס בשעת השידוך מרמזין להאדם ומזכירין אותו שיש גיהנם למען יזכור בזה ולא יהי' כרוך אחר תאוותו ויקדש עצמו בזווגו כראוי גם מרמזין לו שבאם היא אשה רעה אל יבגוד בה ולא יגרשנה כי על ידה אינה רואה פני גיהנם כי צריך ליזהר מאד שלא יגרש את אשתו.
ובספר תולדות אהרן בליקוטים כתב בשם הבעש\"ט זי\"ע. הטעם. למה בשעת שידוכין שוברים כלי חרס ובשעת נישואין כלי זכוכית כי אי אפשר לקרוע התנאים כשם שכלי חרס אחר שנשבר אין לו תקנה אך לאחר הנישואין יכול לפוטרה ע\"י גט דוגמת כלי זכוכית שאע\"פ שנשבר יש לו תקנה: חופת חתנים בשם הר\"מ מינץ:" + ], + [ + "טעם. שמברכין שבע ברכות אלו. כנגד שבע חופות שעשה הקב\"ה לאדם הראשון בגן עדן. כל בו:" + ], + [ + "טעם. שמברכין ברכת אירוסין. מפני שהוא כמו ברכת הנהנין שמברכים על כל דבר הנאה שבא לידו קודם שנהנה כן מברכין תחלה על ברכת הנהנין על האשה שנתארסה לו ועכשיו נהגו שאינו מברך המקדש עצמו אלא אחר מברך. כדי שלא לבייש את מי שאינו יודע לברך ומאי מברך אקב\"ו על העריות וכו'.*והרשב\"ץ כתב שהמברך אינו חייב לטעום ולכן נהגו להטעים להחתן ולכלה כוס של ברכת אירוסין כיון שהמצו' נעשית בשבילן הם ראויים להטעים הכוס יותר מאחרים. וע\"כ נהגו שאומרים להחתן והכלה אחר ברכת אירוסין שישתו בלא ברכה כיון שהמצוה נעשית בשבילן כי הוא הי' צריך לברך ברכ' זו. ועי' מחצית השקל סימן ק\"צ ס\"ק ד' דאינו יוצא אלא כששותה רביעית ע\"ש:
והכנה\"ג כתב ולא ראיתי בזמנינו זה נזהרין בכך אלא כל שטועמין טעימה אחת די. ועי'. רוקח אות שנ\"א ואות שנ\"ב דכוס של אירוסין ושל נשואין שותה המברך והחתן והכלה. וע\"ל סעי' תתקצ\"א:
ועי' פתחי תשוב' א\"ע סי' ל\"ד סק\"ה דכתב וז\"ל עיין בספר פני יהושע בק\"א למס' כתובות סי' כ\"ב שתמה מאד על מה שנהגו דאחר מברך ברכת היין על הכוס והחתן והכלה שותין ממנו דהאיך מברך בפה\"ג כיון דאין המברך שותה ממנו והאיך יוצאין החתן והכלה בברכתו של המברך כיון שאין הכוס מעכב לאו דבר שבחובה נינהו ואיך מוציא חבירו דהא ה\"ל ברכת הנהנין בשלמא ברכת נשואין אפשר כיון דטעון כוס הדר ה\"ל דבר שבחובה משא\"כ ברכת אירוסין ואפשר כיון דמ\"מ עיקר היין לאו ליהנות מכוין חשיב שפיר כברכת המצות והניח בצ\"ע ע\"ש: חופת חתנים: " + ], + [ + "טעם. דאין מברכין שהחיינו על קדושי האשה*ובהלכות קטנות ח\"א סי' ז' כתב וז\"ל נמצא בכתבי הר\"י בוטון ז\"ל שהנושא אשה יכול לומר שהחיינו. וכששאלו את פי הרב אור שרגא ז\"ל אמר הי\"ל לשאול אם יאמר דיין האמת. וע\"ש ח\"ש סי' ט'. ועי' מ\"א סי' רכ\"ב: משום דאין מברכין זמן אלא על מצוה שעשייתה הוא גמר מלאכתה ונשלמה המצוה כנטילת לולב וכו' אבל הכא עיקר המצוה הוא פריה ורביה. חופת חתנים ועי' ליקוטים סעי' ק\"ו:" + ], + [ + "טעם. שאין מקדשין בטבעת שיש בה אבן. מפני שאפשר שסמכה דעתה על האבן שתשוה יותר משהיא סבורה והוו להו קדושין בטעות ואינה מקודשת. אבודרהם. ועי' תוס' קדושין דף ח' ע\"ב ד\"ה והלכתא:" + ], + [ + "טעם. שנוהגין להשים הטבעת באצבע הסמוך לאגודל. דידוע הרמז האמור על מזמור השמים מספרים דנזכר בו. והוא כחתן יוצא מחופתו. דכשתתחיל למנות התיבות באצבעות ידך מפסוק תורת ה' תמימה וגו' בכל פעם יבא תיבת שמו ית' באצבע ולבסוף הנחמדים מזהב תיבת מזהב נופלת על האצבע לרמוז דכבר קדשוהו שמים ליתן בו טבעת הקדושין. חופת חתנים:" + ], + [ + "טעם. ששוברין כלי זכוכית בנישואין. לפי שנאמר עבדו את ה' ביראה וגילו ברעדה. במקום גילה שם תהא רעדה. רקח סי' שנ\"ג. ונוהג החתן לשבר הכוס כי הא דתבר זוגיתא חוורתא על שם גילו ברעדה. שם סי' שנ\"ה. ועיין תוס' ברכות דף ל\"א ע\"א בד\"ה אייתי כסא:", + "קונטרס אחרון
וגילו ברעדה. בספר תוי\"י פי' בשם המנוח החסיד מוהר\"י פיסטנר מה שאמז\"ל לישרי לן מר. ר\"ל דבר מר כדי שיהי' גילה ברעדה. והשיב ווי לן דמיתנן. ובספר קרית ספר הנדפס מחדש לבעל הרוקח נמוקי אסתר כ' שע\"כ כתיב וששן חסר ו' כי אין שמחה שלימה לישראל בעוה\"ז:", + "שם תהא רעדה. בספר דברי אמת (חקת) פי' במקום גילה שם תהא רעדה. במקום הוא השי\"ת. גילה כשישראל שמחים עם הבורא ב\"ה נופל פחד על שונאי ישראל. וזה במקום ב\"ה גילה. שם היא הסט\"א רעדה. כי כשזה קם כו':
ובשל\"ה שופטים כתב בשם הרקאנט\"י דע\"כ תקנו לשבור הכוס בשעת החופה כדי לתת למדת הדין חלקו כי מי שעולה למעלה ולגדולה אז מתגרה בו השטן ועולה ומקטרג. וזה מאמר רבותינו ז\"ל ליכא כתובה דלא רמי בה תיגרא ועל ידי כן ועולתה קפצה פיה:
ובספר אור החכמה (דרוש על אדר) כתב עז\"ה דלכך נוהגים לשבור כוס בחופה. להראות שלא יהא שולט עין הרע מאחר שאנו רוצין שיהא שורה המזג טוב שבא מחכמתו ית' בחתן וכלה. רק מחמת רבוי עם שיש בחופה אולי יש עין הרע ע\"כ שוברים הכוס שישלט עין הרע על הכוס והוא חלק לס\"א שרוצה תמיד בחורבן ופירוד:" + ], + [ + "עוד טעם. זכוכית נק' בלה\"ק צנצנת בגימ' ה' פעמים קול. ה' קולות שמקיימין בשמחת חתן וזוכין לה' קולות של תורה.*ובספר אגרא דכלה (בשלח) כ' דצנצנת בגימ' חמשה פעמים קול שבירך בהם הקב\"ה את ישראל בעת החיתון במ\"ת ואז כביכול נתחייב החתן לזונה ולפרנסה. ומזאת נתהווה מנהג ישראל לשבור צנצנת בשעת החופה לזכר החרבן שהיתה אז פרנסתינו מידו הפתוחה בלי שום מונע וכהיום בעוה\"ר הצטמצם: מגיד תעלומה:" + ], + [ + "טעם. שבברכת נשואין בברכה ראשונה חותם משמח חתן וכלה. ובברכה אחרונה חותם משמח חתן עם הכלה. מפני שברכה ראשונה הוא דרך בקשה וצריך לבקש רחמים על שניהם ואם הי' חותם משמח חתן עם הכלה לא הי' במשמע שמחה אלא לחתן בלבד שישמח בכלה אבל אינו משמע לשמח הכלה עם החתן אבל בברכה השני' שהוא דרך שבח והודאה על שמחת הזיווג חותם משמח חתן עם הכלה שמשמע החתן לבדו שישמח על עסקי הכלה שכן כתיב ומשוש חתן על כלה. אבודרהם. ועי' רש\"י כתובות דף ח' ע\"א:" + ], + [ + "טעם. שהחתן מיסב בראש. שנאמר (ישעי' ס\"א) כחתן יכהן פאר מה כהן בראש אף חתן בראש וכהן גופי' מנלן כו'.*ובפרקי דר\"א פ' י\"ז כתב חתן דומה למלך מה המלך לובש בגדי כבוד כך החתן לובש בגדי כבוד כל שבעת ימי המשתה כו' ע\"ש. ובספר התשב\"ץ כתב מה מלך שולחין לו מנות. אף חתן שולחין לו מנות. ואינו צריך לעמוד מפני תלמיד חכם ולא מפני נשיא כו' ע\"ש: מ\"ק דף כ\"ח ע\"ב: " + ], + [ + "טעם שאבי הכלה עושה סעודת הנשואין ולא אבי החתן. משום דאיתא בגמ' ברכות דף ו' ע\"ב כל הנהנה מסעודת חתן ואינו משמחו עובר בחמשה קולות וע\"כ עושה אבי הכלה הסעודה ואינו נקרא עוד סעודת חתן וע\"כ לא יהי' בני אדם נכשלים באיסור זה. וזה ג\"כ הטעם מנהג ישראל ליתן דורון דרשה לפי שאין כל אדם יכול לקיים זה ולכך משמחים אותם במתנות. קרבן עני.", + "קונטרס אחרון
ואינו משמחו. מצוה גדולה לשמח חתן וכלה ולרקד בפניה*וראיתי בס' א' לדקדק למה יש חיוב כ\"כ לשמת את החתן מה חסר לו לוקח אשה חדשה ויש לו נדן חדש ובגדים טובים ויושב כמלך בגדוד ועכ\"ז אמרו דמי שאינו משמחו עובר בה' קולות והמשמחו זוכה לתורה שניתנה בה' קולות. משום דכתיב דור הולך ודור בא ועד החתונה הוא מבחי' דור בא ואחר כך מתחיל להיות בבחי' דור הולך וע\"כ יוכל להיות עצב עבור זה. ע\"כ יש מצוה לשמחו:
ובספר ארחות חיים סי' ל\"ת אות ו' כתב בשם מק\"מ שבספר דע\"ק סק\"ח וז\"ל עתה נהגו כשמסובין בסעודת החופה הגם שהחתן עמהם כשהאיר השחר והגיע זמן ק\"ש מפסיקין ומניחין תפילין אף החתן וקורין ומתפללין. ומ\"מ בלילי קיץ שלפעמים ואין מספיקין לגמור סעודתן בטרם זמן ק\"ש יש להקל בסעודת החופה והחתן עמהם דהוי סעודות מצוה ועוסקין במצוה שלא להפסיק. ועי' בברכ\"י ופרמ\"ג וש\"ע הרב סעי' ו' עכ\"ל ועי' מ\"א שס סק\"ז:
ובספר זכרון טוב כתב וז\"ל בסעוד' הסיבה של הגדה לפסח תרכ\"ז נמשכה סעודתו עם האורחים עד כמה שעו' על היום בבוקר. וסיפר מרן כמדומה בשם אביו הג' מוהר\"מ זללה\"ה מנעסכאיז שאמר פעם א' בסעוד' הלילה שנמשכה עד הבוקר. ואמר הנה אני לא נכנסתי בגבול היום. אבל אנחנו ישבנו בזמן ההיתר. והיום נכנס בגבולינו. ואין לנו להידחות מפניו ע\"כ. וכתב שם זכורני שהי' מרן בסעודת נשואין ממשפחתו בעיר קאמין. ונמשכה הסעודה בקיץ לערך שני שעות ומחצה אחר חצות ולא רצה מרן זלה\"ה לטעום כזית לברך עליו. ונתן לי הכזית לטעום שהייתי ג\"כ עומד בתוך הסעודה. והוא בירך ברהמ\"ז על סמך זה אח\"כ עייננו והי' הכל ע\"פ הפוסקים:
ובספר דעת משה (נח) פי' בשם האלשי\"ך הפסוק טוב ללכת אל בית האבל מלכת אל בית המשתה. כי בבית המשתה נמי שייך הזכרת יום המיתה. כי צריך להבין למה צוה הקב\"ה על פרי' ורבי' לדורות אחר שנתרבה העולם רק הטעם הוא מפני שדרך בני אדם למות לכך הוצרך לצוות על פרי' ורבי'. וא\"כ היה יכול האדם לזכור יום המיתה בבית המשתה. בזוכרו שמצות נשואין הוא מחמת שסוף האדם למות. לזה אמר הכתוב אעפ\"כ טוב ללכת כו' כי שמא בבית המשתה לא יתן אל לבו למה עושין בית המשתה ובבית האבל בודאי יזכור יום המיתה: טור סי' ס\"ה. ובספר שדי חמד מערכת חתן וכלה דף י\"ג כתב בשם הרב תורת חיים מס' ע\"ז דף י\"ז דאסור ללכת במחול עם הכלה בשבעת ימי המשתה אפי' אינו אוחז בידה ממש אלא בהפסק מטפחת כדרך שנוהגין מקצת ת\"ח שבדור הזה אפ\"ה לא שפיר עבדי כדמשמע בגמרא דשום קריבה בעלמא אסור ואין לחלק בין כלה לאחרת דליכא האידנא מאן דמצי למימר דדמיא עליה ככשורה ולא אמרו חכמים אלא כיצד מרקדין לפני הכלה ולא עם הכלה וכה\"ג פסק ש\"ס בפ\"ב דכתובות דאסור להסתכל בפני הכלה כל שבעה כמו שאסור להסתכל באשה אחרת ע\"ש:" + ], + [ + "טעם. למנהג כשעושין סעודת מצוה עושה הש\"ץ מי שבירך לכל המסובין ונודרים נדרים ונדבות לת\"ת ולשמשים ולחזן. משום דאיתא במדרש רבה בשעה שעשה אברהם אבינו הסעודה ביום הגמל את יצחק קטרג השטן על שלא נדר קרבן תודה לאלהיו וע\"כ נשתלשל נסיון העקידה וע\"כ נודרים נדבות לצדקה שלא יהי' קטרוג:" + ], + [ + "טעם. שנותנין המתנות מהדרשה גישאנק אל הכלה. בכדי להראות לה שהיא תהיה עקרת הבית ואשת חיל ותחת ידה תהי' כל עניני הבית בכדי שבעלה יוכל לעסוק בתורה:" + ], + [ + "עוד טעם. המנהג שמוסרין המתנות מהדרשה גישאנק להכלה. יש לזה יסוד בזוה\"ק אמור בד\"ה וביום הבכורים דצ\"ו ע\"ב וע\"ד כנ\"י איקרי כלה כלולה ככלה דכולהו מזמנין לה מאנין וחולקין ותכשיטין כו' ע\"ש:" + ], + [ + "עוד טעם. משום שאסור לקבל שכר הדרשה משום דנקרא משתמש בתגא ע\"כ תקבל היא המתנות ואין לבעלה חלק בהם:" + ], + [ + "טעם. שלוקחין שני כוסות. באחת מברכין ברכת המזון ובשני מברכין ברכת חתנים.*מביאין כוס ומברכין עליו ברכת המזון ולאחר שסיים ברכת המזון מניחו לפניו ומביאין לו כוס אחר ואומר עליו ו' ברכות ומניחו ונוטל הכוס שבירך עליו ברכת המזון ואומר עליו בורא פרי הגפן. טור סימן ס\"ב. ואם א' מברך ברהמ\"ז על הכוס וא' אומר על הכוס השני ו'. ברכות אותו שבירך ברכת המזון על הכוס הוא יברך עליו בפה\"ג ואח\"כ שופכין מהכוסות מזה אל זה ומערבים אותם ומא' שותין החתן והכלה ומהב' שותין שאר המסובין. ולא יפה עושין שזה שמברך על הכוס הב' ו' ברכות מברך עליו ג\"כ בפה\"ג כי זה שייך רק לאותו שבירך ברהמ\"ז. ועי' ב\"י שם. מפני שאין עושין ב' קדושות על כוס אחד. תוס' פסחים דף ק\"ב ע\"ב בד\"ה שאין:" + ], + [ + "טעם. שנהגו לומר דוי הסר בסעודות נשואין. לפי שגזרו שלא לנגן בכלי שיר וכל מיני זמר וכל משמיע קול של שיר לשמח בהם ואסור לשמעם מפני החורבן ואפי' שירה בפה על היין אסורה שנאמר בשיר לא ישתו יין כדאי' בש\"ע א\"ח סי' תק\"ס אכן לצורך חתן וכלה שרי כדאיתא שם בהגהות מהרמא\"י. ע\"כ אחר שאכלו ושתו ושמחו בכל מיני שמחות מזכירין חורבן בהמ\"ק ואומרים דוי הסר ר\"ל אותו דוי שנאמר אצל חורבן בהמ\"ק על זה הי' דוה לבנו (איכה ה') וכן ולבי דוי (שם א') הסר ממנו וגם אותו חרון שנא' אצל חורבן בהמ\"ק כלה ד' את חמתו שפך חרון אפו ויצת אש בציון וגו' (שם ד') אותו חרון הסר ממנו. מטה יהודא:" + ], + [ + "טעם. שתקנו לומר שהשמחה במעונו. מפני שמצוה ראשונה של נשואין נעשית על ידי הקב\"ה בענין אדם וחוה וכדאמרינן בהגדה שהיה הקב\"ה כשושבין והמלאכים מרקדין ומזמרין לפניו ולפי שמצוה זו נעשית תחלה על ידו אנו מברכין כן. אבודרהם:" + ], + [ + "טעם. שתקנו לומר שהשמחה במעונו ולא במכונו או בזבולו. משום דאמרינן בחגיגה בפרק אין דורשין. ז' רקיעים הם. וילון. רקיע. שחקים. זבול. מעון. מכון. ערבות. ומפרש שם מעון שבו כתות של מלאכי השרת אומרות שירה לפני המקום והשירה הוא השמחה לפני המקום לפיכך אומרים שהשמחה במעונו. שם:" + ], + [ + "טעם. דמברכין אחר ברכת המזון תחלה שש ברכות ואח\"ז בורא פרי הגפן ה\"ל להקדים עכ\"פ בורא פרי הגפן לשש ברכות כמו בקידוש. משום שלא יהא נראה דמברכים בורא פרי הגפן לצורך ברכת המזון ולא משום ז' ברכות לכך מאחרים בורא פרי הגפן. מחצית השקל סי' ק\"ץ ס\"ק א' בשם ב\"ש:", + "קונטרס אחרון
מאחרים בפה\"ג. אם חל פסח בז' ימי המשתה שצריך לברך ז' ברכות דחתן על ב' כוסות. כמו שכתב באו\"ח כיצד יעשה שלא יהא כמוסיף על הכוסות. יברך ברהמ\"ז על כוס שלישי שלו ויצא בכוס. ועל כוס שלישי דחתן יברך שבע ברכות. ובורא פה\"ג יחזור ויברך על כוס שלו. והחתן ישתה מכוס שלישי ויוצא. מנהגים:" + ], + [ + "טעם. דנהגינן בברכת חתנים תחת החופה לברך בפה\"ג אחר כך הברכות ובסעודה מאחרין ברכת היין עד אחר הברכות. משום דהנה אנחנו מברכין ברכת חתנים בשביל החתן שנהנה בלקיחת אשה והנה הוא רוצה ליהנות וכן ברכת היין רוצים ליהנות ומקדימין ברכת היין דתדיר וגם קריבא הנייתא לכל אבל אח\"כ בסעודה הנה אחר החופה הותרה לו הכלה להחתן ואפי' לא בעל הנה נהנה בקרבות וא\"כ ברכת חתנים אז על מה שכבר נהנה וברכת היין על מה שרוצים ליהנות ע\"כ מאחרין ברכת היין עד אחר הברכות. ועל כל דבר הנאה דלא תקנו ברכה יש לחייב א\"ע לברך ברכת שהכל על איזה מאכל או משקה ויפטר גם את דבר ההנאה שאין לו ברכה כגון הנאת המשגל וכלי זמר וכיוצא דבברכת שהכל פוטר כל ההנאות כו' הנה כתבתי זה מסברתי והמשכיל לא ישליך דברי אחרי גיוו כי דברי טעם הם.*ועי' תוס' סוכה דף כ\"ה ע\"ב בד\"ה אין דאם יצא חתן מחופתו אפי' כלתו עמו והולכי' לאכול בבית אחר דאין מברכין שהשמחה במעונו ולא ברכת חתנים כיון דאין שמחה אלא בחופה ע\"ש:
ועי' ט\"ז סי' ס\"ב סק\"ז דאם א' מקרוביו או אוהביו עושה סעודה לחתן וכלה ומזמין קצת מאוהביו ביום א' מימי הנשואין כיון שיש לו שמחה בבית זה נראה ברור דיש לברך ז' ברכות וכן כתב מהרי\"ל מפראג ע\"ש. ועי' זכור לאברהם א\"ע אות ב' שכ' בשם שו\"ג בהשמטת דהכל תלוי אם אוכלים מסעודת חתן מברכין אפי' אם אין החתן עמהם שכבר אכל בבית אחר והם אוכלים לבדם בבית של שכנו של חתן ע\"ש: מגיד תעלומה דף צ\"ג להגאון הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל: ", + "קונטרס אחרון
דיש לברך ז' ברכות. בספר חופת חתנים כתב וז\"ל אלמן שנשא אלמנה אין מברכין אלא יום ראשון. אבל אם נשא אשה מבערב ואין עושין סעודה עד הלילה אין מברכין ז' ברכות ואפי' שהוא שבת. הרדב\"ז. ומש\"כ האגודה באלמן שנשא אלמנה ביום ו' שאין מברכין אלא בסעודת הלילה ולא למחר בשבת. היינו שעשו הנשואין סמוך להכנסת כלה וחשבינן לי' ללילה כו' דאם אין פנאי לאכול יברכו ז' ברכות בלילה. אבל נודה לשמך ושהשמחה במעונו ואשר ברא אומרים אף באלמן שנשא אלמנה כל שלשה ימים הראשונים אפי' ליכא פנים חדשות רק שיש שם שלשה ויש בהם אנשים שאינם מב\"ב רק שאוכלים שם מחמת שמחת מריעות. ב\"ש. וצריך שני כוסות על כוס אחד אומרים נודה לשמך כו' ובהמ\"ז ועל כוס השני ברכת אשר ברא. שם.
ועי' אה\"ע חלקת מחוקק סי' ס\"ב סק\"ד דלא בעי עשרה אלא כשמברכין כל ברכת הזווג דומיא דבועז. ובשם הר\"ן כ' דברכת אשר ברא לבדה לא מקרי ברכת חתנים וע\"כ לא בעי י' ע\"ש ועי' ט\"ז שם אות ז' דאין לומר דוי הסר אלא כשאומרים ז' ברכות ולא כשאומרים אשר ברא לחוד. דבדוי הסר נזכר שעה ברכת בני ישורין והיינו ברכת חתנים שיש שם ברכה על העתיד על חתן וכלה וכל המתעסקים באותו מצוה ומש\"ה באשר ברא לחוד אין שם ברכה לחתן וכלה אלא הודאה לחוד אומרים נודה לשמך ע\"ש:
ועי' פרישה שם ס\"ק כ\"ז דבאלמן שנשא אלמנה אין מברכין אלא יום א'. כיון שכבר נשא ועכשיו אינו נושא בתולה אלא אלמנה אינו שמח כ\"כ הלכך ביום א' סגי ואפ\"ה בעינן ג' ימים למשתה דימי משתה לתקנת דידה נתקנו. וכן בבחור שלא נשא עדיין דאית לי' שמחה טפי מברכין לעולם שבעה אפי' נשא אלמנה. אבל שמחה דהיינו ביטול מלאכה דהוא משום תקנת דידה כיון דאלמנה היא בשלשה ימים סגי:
ובענין אלמן שנשא אלמנה שלא אכלו הסעודה הראשונה ביום א' רק בלילה שאחר יום הנשואין שאין מברכין ז' ברכות ואפי' איכא פנים חדשות לא מהני. כתב בס' אור פני משה פ' בראשית בשם תוספת דכתובות דלאו דוקא אלמן שנשא אלמנה ה\"ה בעולה והוא אינו בחור ג\"כ אין מברכין ברכת חתנים אלא יום אחד ע\"ש:" + ], + [ + "עוד טעם. דכיון דהרבה פוסקים סוברים דלא נתקן הז' ברכות על הכוס וא\"כ אם יברך הברכות אחר ברכת בפה\"ג יהי' הפסק בין ברכה לטעימה משא\"כ בחופה שהמברך אינו טועם רק נותנין לאחר לטעום והטועמים אין מפסיקין, יותר טוב לברך בפה\"ג קודם כיון דלהרבה פוסקים נתקן על הכוס וראוי לברך בפה\"ג תחלה. (ד\"ח). וע\"ל סעי' תתקע\"ב:" + ], + [ + "טעם. שעושין שבעה ימי משתה. אנו למדין מיעקב. ומשמשון. כשירד לארץ פלשתים ולקח לו אשה ועשה משתה ושמחה שבעה ימים שנאמר ויהי כראותם אותו וגו' מה היו עושים היו אוכלים ושותים עמו שנאמר ויאמר להם שמשון אחודה לכם חידה אם הגד תגידו אותה לי שבעת ימי המשתה וגו'.*כתב בשערי תשובה סי' קפ\"ח סק\"ח בשם גינת וורדים כלל א' דאף להפוסקים דאזלינן בתר התחלת הסעודה היינו לענין הזכרה אבל בז' ברכות דחתן שנמשכה סעודת יום ז' על ליל ח' ודאי אין לברך ז' ברכות ע\"ש. ובספר עבודת הקודש קשר גודל סי' י\"ט סעיף כ\"א כתב בשם מחב\"ר דבחתן אין נופלין ע\"פ יום ח' בשחרית דז' ימים שלימים בעינן עכ\"ל. ועי' קונ\"א וע\"ל סעי' ק\"ל: ילקוט שופטים פ' ע':", + "קונטרס אחרון
שבעת ימי המשתה. עי' רש\"ל בח\"ש (כתובות) ע\"ד התוס' דף ה' בד\"ה מהו וז\"ל מכאן יש לדקדק שהיו עושים סעודה לבעילת מצוה אפי' היכא דכבר היו הנשואין אבל בחיבורי שדיתי ביה נרגא עכ\"ל:
והנה מ\"ש הרש\"ל שבחיבורי שדי נרגא דבריו הם ביש\"ש למס' כתובות בפ\"ק סי' י' ושם כ' וז\"ל מה שיש מדקדקים מדברי התוס' שעושים סעודה לבעילת מצוה דהא הכא איירי שנשאת בד' ואפ\"ה איכא חשש דבן עוף היכא דיבעול בליל שבת ונפ\"מ דהוי סעודת מצוה וכה\"ג וטעות בידם כי לא עלה על דעת התוס' כן רק הגזירה דישחוט בן עוף לצורך הנשואין. אבל היכא שכבר נשאת ליכא חיוב סעודה כלל אלא בעילת מצוה לחוד ע\"ש:", + "דז' ימים שלימים בעינן. עי' שערי תשובה או\"ח סי' קל\"א ס\"ק י\"ד דכתב וז\"ל ולענין אי חשבינן הנך ז' ימי המשתה מעל\"ע עי' באה\"ע סי' ס\"ב דבתר סעודה ראשונה אזלינן ועי' בכנסת יחזקאל סימן ס\"ה שאין מקום לומר דאזלינן בתר מעל\"ע ואם נשא ביום ד' אחר חצות וסעודה ראשונה היתה בלילה אור ליום ה' גם ז' ימי משתה נשלמו אור ליום ה'. אבל אם הי' סעודה ראשונה ביום ד' אחר החופה ובירכו ז' ברכות אין לברך ז' ברכות אף בלילה השייך ליום ד' ומכ\"ש ביום ד' קודם חצות ע\"ש. אך במח\"ב כתב דלפי מ\"ש בגינת ורדים לענין ז' ברכות דז' ימים שלימים בעינן לפ\"ז לפמ\"ש בס' כנסת יחזקאל אמרינן דלענין נפ\"א שפיר נהגו דאזלינן בתר מעל\"ע. ולענין ז' ברכות צריך להתיישב ע\"ש. ונראה שטעמו דביש ספק אם נופלין ע\"פ לא יפלו מספק דנפ\"א רשות עכ\"ל ע\"ש:
ובספר זכור לאברהם אה\"ע אות ב' כתב בשם כללי הרא\"ש דז' ימים מתחילין מז' ברכות ולא מסעודה:
מנהג שמתפללין הנערים בליל שבת בבית החתונה אצל הכלה והחתן ואינן נכנסין לביהכ\"נ עד בשחרית בשבת. (מהרי\"ל). ובחופת חתנים כתב דהמנהג אחר התפלה להתחיל \"יום \"הששי \"ויכולו \"השמים דלא כמו בשאר בתי כנסיות שמתחילין מן ויכולו. והטעם. דהוא לרמוז למה שאחז\"ל איש ואשה זכו שם י\"ה ביניהם:" + ], + [ + "טעם. דשבת ויו\"ט ראשון ושני הוו כפנים חדשות. משום דאמרינן במדרש מזמור שיר ליום השבת אמר הקב\"ה פנים חדשות באו לכאן ודוקא בסעודה הלילה ושחרית אבל לא בסעודה שלישית כיון שאין צריכין פת שהרי יוצאין במיני תרגימה ואנו נוהגין במדינות אלו לברך כל השבעה ברכות אפי' בסעודה שלישית משום שרגילין לדרוש והדרשה הוי כפנים חדשות. לבוש הלכות קידושין סי' ס\"א סעיף ח'. והרמ\"ע מפאנו סי' מ' כתב דסעודה ג' נמי מקרי פ\"ח עפ\"י הסוד בס' הזוהר. ועי' פ\"ת סי' ס\"ב. ופורים ביום י\"ד פשיטא דהוי כפ\"ח. חופת חתנים:", + "קונטרס אחרון
והדרשה הוי כפ\"ח. ובספר עבודת ישראל לסוכות כתב דהסברא נותנת דבסעודה שלישית אפי' ליכא פנים חדשות מברכין שבע ברכות. משום דממ\"נ אם השבת הוי כפנים חדשות בסעודת שחרית אע\"ג דהי' ג\"כ קדושת שבת פנים חדשות בליל שבת מ\"מ אמרינן כל סעודה קדושה אחריתי הוא וכמבואר בדברי האר\"י ז\"ל. לכן מהראוי לברך גם בסעודה ג' שיש בו עלי' לכ\"ע כנודע. ולולא דמסתפינא הייתי אומר על חג הסוכות כשאירע לחתן בתוך שבעת ימי המשתה מברך כל יום ויום שבע ברכות משום דכל יומא קדושה באנפי' נפשי' הוא כי אושפיזא דיומא דא איננו אושפיזא דיומא אחרא כנודע:
ובענין שתיית הכוסות בסעודה ג' ראיתי אצל אדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל על נישואי נכדו שיחי' שבסעודה שלישית הי' בעצמו מברך ברהמ\"ז ואמר הברכות על הכוס השני ג\"כ ואח\"כ הי' שותה מן הכוסות והי' נותן להחתן והכלה ג\"כ לשתות ואמר לי בשם הרב הצדיק הקדוש מלובלין זצוק\"ל שהי' שותה תמיד הכוס אחר ברהמ\"ז בסעודה שלישית. ועי' מ\"א סי' רצ\"ט סק\"ז. ובס' א\"ח שם כתב בשם א\"ר שמקיל לשתות כוס של ברהמ\"ז אף שאינו רגיל תמיד בכוס ע\"ש:
ועי' הגהות מיימון פ\"ב מהלכות ברכות בשם ר\"ת דבשביל פנים חדשות מברכין יום ולילה אע\"פ שלא באו אחרים רק אותם שבאו מאתמול מברכין בשביל פנים חדשות ע\"ש.*כשאין פנים חדשות אם סועדים עם החתן אנשים שאינן מבני ביתו מחמת שמחת מריעות אין אומרים דוי הסר וכו' ואומרים נודה לשמך וכו' והשמחה במעונו. ואחר ברהמ\"ז לוקח כוס שני ואומר ברכת אשר ברא ששון ושמחה וכו' ואח\"כ לוקח הכוס של ברהמ\"ז ואומר עליו בפה\"ג. ולזה אין צריך עשרה רק גם בשלשה מברכין. אבל אם אינו סועד רק עם בני ביתו לבד אינו אומר כלום מזה. ד\"ח ועי' קיצור ש\"ע סי' קמ\"ט סעי' ג': ומנהג לומר בסעודות אלו מזמור (מ\"ה) רחש לבי וכו' וביום ח' לחופה מזמור (י\"ט) השמים מספרים. וטוב לומר ג\"כ מזמור (קכ\"ב) שיר המעלות שמחתי כדי להעלות זכרון ירושלים תוב\"ב. חופת חתנים:" + ], + [ + "טעם. שאין נושאין נשים בחסרון הלבנה. משום שאחר חצי חדש כשתתחיל הלבנ\"ה להתחסר אז בעוה\"ר מתגברי' הדינים וכאשר תתחדש הלבנה אז מתמרקין הדיני'. בני יששכר:", + "קונטרס אחרון
אז מתמרקין הדינים. ובספר שדי חמד מערכת חתן וכלה כתב בשם הרב מעשה אברהם אה\"ע סי' ה' דף קמ\"ו דאין זה אלא בבחור ובתולה אבל באלמן ואלמנה אין מקפידים על זה כמו שאין נוהגים בנישואי אלמן ואלמנה להקפיד בכמה דברים שנוהגים בנישואי בחור ובתולה כגון לזרוק על ראשם חטים ואורז ומיני מתיקה והוא לסימנא טבא וכן לעשות החופה תחת אויר השמים שיהא זרעם ככוכבי השמים לרוב כמו כן לענין נישואין שלא במלוי הלבנה וכתב שהעידו לפניו שכן נהגו מימי עולם ומשנים קדמוניות וכתב טעם לזה ע\"ש:
ועי' לבוש סי' רפ\"ב סעי' ז' דאלמן שאין מזמרין אותו אינו חיוב לעלות לתורה בשבת שקודם החתונה:
ובענין אם המולד מתחיל באותו יום ואז שני ימים ר\"ח אם נכון לעשות הנישואין קודם המולד באותו יום. עי' שם אות כ\"ג דאין להקפיד בו כ\"כ מאחר שכבר נתקדש החודש וכבר קרא השם שהוא מועד ר\"ח לא תנוח ההקפדה על חיסור הלבנה כי קפדת הנישואין במילוי הלבנה היא רק משום סימנא טבא וא\"כ ודאי כיון שנתקדש החדש הוי סימנא טבא שיתחדש המזל לששון ולשמחה לסימן טוב ומזל טוב ע\"ש*ובספר אשל אברהם להגאון הקדוש מו\"ה אברהם דוד מבוטשאטש זצוק\"ל מהדורא תנינא סי' תכ\"ו כתב דגם ליל של יום א' של ר\"ח הו\"ל בכלל ר\"ח במה שמהדרין חתונה בר\"ח היטב ע\"ש: :
ושמעתי דהמנהג היא לעשות החופה עד כ\"ב בחודש. ובספר תו יהושע כתב בשם שו\"ת מהר\"י אסאד שהעלה להקל וכתב שם שגם נשואי יצחק אבינו את רבקה אמנו הי' אחר מילוי הלבנה ע\"ש:
ושמעתי מהרב הצדיק הקדוש מבעלז שליט\"א בשם אביו הרב הצדיק הקדוש המפורסים מהר\"י זללה\"ה שלא לעשות החתונה בז' אדר לפי שהוא אחד מן הימים שמתענין בהם שבו מת משה רבינו ע\"ה (עי' סי' תק\"פ) וכן שלא לעשות החתונה בכ' סיון:
ובשם הרב הצדיק הקדוש מסטרעליסק זצוק\"ל שלא לעשות החתונה בחודש תמו\"ז כי צירוף הוי' של חודש תמו\"ז הוא הוה\"י יוצא מפסוק וכל זה\" איננו\" שוה\" לי\" מן הס\"ת. השם הוא למפרע לגמרי והוא מורה על דין*בספר זרע קודש (לר\"ח טבת) פ' הפסוק שמר תם. שיהי' השם שלם. וראה ישר. שיהי' השם הוי' ישר. כי אחרית. הגם שהצירוף הוי' מהחודש היא בס\"ת שמורה על דין. עכ\"ז לאיש שלם. יהי' ג\"כ נמתק ויהי' לכל איש שלום וכל טוב: וצירוף הוי' של חודש מנחם א\"ב הוא הוי\"ה נרמז בתורה הנה יד י\"י הוי\"ה במקנך וכו' תחילתו הוא למפרע וחציו השני י\"ה הוא כסדר כי מן חמשה עשר ואילך מתעוררים הרחמים. ועי' בני יששכר מאמרי חדש תמוז ואב. ועי' ט\"ה ח\"א סעי' תמ\"ז בהשמטה:
ובספר כד הקמח אות מ' כתב מה שנוהגין העולם שאין נושאין נשים בחסרון אלא במילוי הלבנה אין איסור בזה אלא לסימן טוב שיעשו הנישואין במילוי ולא בחסרון וכענין שאנו נוהגין בליל ר\"ה וכענין שמושחים המלכים על המעיין והוא לסימן טוב כדי שתמשך מלכותם:
ואסור לאדם לשהות עם אשתו אפי' שעה אחת בלא כתובה. והטעם הוא. מפני שהיא לא תשמע לו מפני שהיא יודעת שהיא קלה בעיניו להוציאה. עי' ב\"י סי' ס\"ו. ע\"כ אם נאבדה הכתובה צריך ליזהר שיכתוב לה כתובה אחרת. ועי' קיצור ש\"ע סי' קמ\"ה סעי' י\"א בלחם הפנים מבעהמ\"ח מסגרת השולחן נוסח הכתובה דאירכסא לבתולה ולאלמנה ולגרושה:
וטעם. שנקרא כתובה ולא כתב. הוא עפ\"י מה שאחז\"ל איש ואשה שכינה ביניהם שם י\"ה. י' באיש. ה' באשה. ועדיין חסר השלמות השם הקדוש ו\"ה. ע\"כ הוסיפו על הכתב שלה בתיבת כתובה ו\"ה. דבש השדה בשם קדוש א'." + ], + [ + "טעם. שאנו מברכין להחתן הזיווג יהי' עולה יפה. כי כל העבדות לייחד קוב\"ה ושכינתי' בחי' יחוד שמות הוי' ואדני שהצדיקים מייחדין במעשיהם הטובים. והנה כתוב בספרים שלעתיד יהי' משם הוי' אותיות יהיה שהו' תהי' יו\"ד.*והטעם. כי י\"ה הוא נגד עוה\"ב. ו\"ה נגד עוה\"ז ולעתיד יהי' יום שכולו שבת ויהי' כולו עוה\"ב ויהי' הכל בי\"ה. נועם אלימלך פ' יתרו: וזה ביום ההוא יהי\"ה ה' אחד. ולכן אומרים הזיווג יהי' עולה יפה. שהזיווג הזה של איש ואשה מעורר הזיווג העליון לקרב ביאת משיחינו. ויהי' זיווג יהי\"ה אדנ\"י גי' מספר יפה.*ובספר רצון ישראל כתב בשם הרב הצדיק הקדוש מוהר\"א מדזיקוב זצוק\"ל על אמירתינו אמן סלה שאנו מבקשים שנקרב גאולתינו ומן \"א\"מ\"ן שעולה צ\"א. יהא נעשה מספר \"ס\"ל\"ה יהיה אדני שעולה צ\"ה : ותיבת עולה הוא ע\"ד שכותבים ס\"ה עולה. זרע קודש להגאון הקדוש מראפטשיץ זצוק\"ל וירא:" + ], + [ + "טעם. שנקראים בעל שמחה. שהוא בכחו להיות אדון ובעל על כל דבר שמחה ליתן לאחרים ההשפעת טובות.*ובשם הרב הצדיק הקדוש מוהר\"ר שלמה מקארלין זצוק\"ל מי שיזכהו השי\"ת לעשות איזה שמחה של מצוה כגון ברית מילה או נישואין לבניו [הערת המדפיס: ומבואר בזוה\"ק (בלק רי\"ט ע\"א) על פסוק ישמח ישראל בעושיו דכשעושה אדם שמחה מביא השי\"ת אביו ואמו לשמוח עמו. ובס' נחלה לישראל כתב בשם ס' יוש\"ה דכמו כן מי שמשמח א\"ע בכל שבת ויו\"ט בודאי כן הוא ובס' מדרש פנחס שהרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל עשה נשואין והי' עולם גדול על הנשואין ולא הי' שם שום היזק אפי' צלוחית קטן לא נשבר והי' חידוש גדול אצל העולם ואמר הרב זה חידוש אצליכם שהי' מתים שומרים זה. אני שמעתי שהי' זה על החתונה של חמותי ואמר בשעת טאנצין. מתים איהר האט ניט צו טאהין היט עס זאל ניט זיין קיין שאדין:
ובספר לבושי מכלול סי' י\"ח כתב בשם מ\"ר קהלת דבחינוך המקדש בא דהע\"ה. וזה שפי' הת\"י ע\"פ אשר ישנו פה עמנו היום וכו' דגם דורות שעברו הם בכאן ע\"ש. והיינו שבאים ג\"כ לקבל תענוג מבניהם שמקבלים עליהם הברית משמו יתברך:] וכדומה אז פותחין לו כל היכלות וממלאין כל משאלותיו ולהשיג כל השגות ואותו איש אשר יצער אותו ביום זה ועי\"ז משך ידו אפי' רק רגע אחת מכל אותן ההיכלות העליונים יש לו עון גדול:
ובספר אור לשמים (תולדות) כתב וז\"ל שמעתי מכבוד אדמו\"ר הרב ממעזבוז כאשר אדם עושה איזה נישואין לבניו משם באה לו פרנסה ומצאתי רמז לזה בזה הפ' ויעש להם משתה. דהיינו שעושה חתונה לבניו ויאכלו וישתו באה לו פרנסה וכ\"ט:
ובשם אדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל שאמר בשם צדיקים שכאשר האדם עושה איזה נישואין לבנו נפתח לו שער חדש ומי שיש לו שכל עושה לעצמו ג\"כ מלבוש חדש. בשם הרב הצדיק הקדוש מוהר\"ר יעקב יצחק מלובלין זצוק\"ל:", + "קונטרס אחרון
בעל שמחה. בספר דבש השדה אות קכ\"ד כתב וז\"ל ראיתי מאנשים גדולים חסידים גדולים אשר בשעת שמחת הצדיקים כגון חתונה. אזי דייקא בשעת החדוה הגדולה כמו אחר החופה. אזי דחקו א\"ע החסידים הנ\"ל ליתן קוויטיל ולהזכיר את שמם דייקא אז. שהי' סכנת נפשות ממש מפני הדוחק. והוא עפ\"י מש\"כ בספר מאור עינים (ויצא) על מה שפי' רש\"י ז\"ל ע\"פ וישא יעקב רגליו. משנתבשר בשורה טובה כו' נעשה קל ללכת. כי איש המגיד בשורה טובה נתלבשה בו בחי' ניצוץ אליהו ממש. כי הוא המבשר כל הבשורות טובות שבעולם רק שמתלבש בהמגיד ההוא. כי בחי' אליהו הוא מששת ימי בראשית כו' וגם האיש שנתבשר הבשורה נכנס בו הניצוץ אליהו בקרבו ונתרחבה דעתו כו' ע\"ש.
והנה בשעת השמחה ובפרט הצדיק יש לו כח ביותר לברך ולהשפיע. כי נתלבש בו אליהו. וגם בתורתינו מבואר זאת בפירוש שמצינו בשעה שבאה סרח בת אשר לבשר ליעקב אע\"ה בשורת יוסף יוסף בנך חי. אז בגודל השמחה ברכה שתחי' לעולם ונתקיים בה כמו שמצינו במדרשים שסרח בת אשר חי' לעולם בג\"ע וגם בבת שבע כשנתבשרה מדוד המע\"ה שבנה שלמה ימלוך השתחוה לו ואמרה יחי המלך דוד לעולם. ונתקיים. כי דוד מלך ישראל חי וקים הי' ג\"כ מחמת שנתלבש בה אז בחינת אליהו ומחמת גודל השמחה בהבשורה:" + ], + [ + "טעם. שאין מברכין על מצות פרו ורבו. לפי שא\"א בלי תערובת היצר דרך פקודך בשם ספר נועם אלימלך:" + ], + [ + "טעם. שהחתן צריך שמירה לפי שיש כחות במזיקים המתקנאים בבני אדם לכן אמרו שלשה צריכים שמירה ואחד מהם הוא חתן ויש אומרים אף תלמוד חכם בלילה כי מתקנאים בהם. וחולה וחיה דריע מזלייהו.*בספר יוסף אומץ דף ר\"ד כתב וז\"ל אין מניחין ליולדת אפי' רגע א' ביחידות וגם אין יוצאין אפי' רק לפני פתח בית החורף אם אין קטן או גדול עמה וראיתי נוהגות לדקדק שלוקחות סכין בידן כשהולכות בחדרי הבית ביחידות בסוף ימי לידתן: שפת אמת פ' כ\"ד:" + ], + [ + "טעם. למה נקט בת פלוני לפלוני. ולא פלונית לפלוני. משום דבנקבה העיקר להקפיד על משפחתה אם היא ממשפחה הגונה וגבי זכר העיקר יחוס עצמו אם הוא איש הגון. לקוטי שושנים.", + "קונטרס אחרון
ולא פלונית לפלוני. ובספר אגרא דכלה פ' לך כתב הטעם שאין מכריזין פלונית לפלוני ע\"ד שאמרו רז\"ל בדרכי המוסר שבדבר אדם אל אשת חבירו לא יקראנה בשמה רק אשת פלוני בכדי להזכיר שהיא אשת פלוני ואסורה לו ואין לקרוא לאשה בשמה רק בשם בעלה וליכא מידי דלא רמיזי באורייתא. וזה מאמר השי\"ת שרי אשתך לא תקרא אתה שמה שרי רק שרה משא\"כ לכל העולם בלא זה אין לקרותה בשם כלל רק אשת אברהם. ולזה מכריזין ברקיע קודם יצירת הולד ב\"ת פלונ\"י לפלוני ואין מכריזין פלונית לפלוני דאין להזכיר שמה. ולזה אמר בכאן שרי אשתך כי בכאן נשתנה ההכרזה כיון דאברהם ושרה ראשית המציאות ואין להם התייחסות עם אבותיהם הקודמים בודאי לא הכריזו בת הרן לאברהם רק שרי לאברהם. וז\"ש שרי אשתך דכך הכריזו בשמה ע\"כ לא תקרא וכו' וריבוי הא\"ת לרבות כל נשי עלמא שלא יקראום בשמם:
ובספר הגהות מהרצ\"א כ' דעל כן מכריזין ברקיע בת פלוני לפלוני ולא פלונית לפלוני. הוא עפ\"י מה שכתוב בזוהר שמות דף י\"ב ע\"א אתתא עד לא אזדווגת איתקריאת בת פלוני:
צריך להשיא את בניו לת\"ח ולא כמי שיש לו בת והוא אמוד בנכסים מבקש להשיא אותם עם בן עשיר מיד נותן עיניו בממון ומשיא את בתו לממון לא לאיש כי אינו משגיח אם הוא בור וגולם ואפי' אם לא תהי' יראת ה' על פניו אומר ימים ידברו בו וישוב מדרכו ומרגלא בפיהם הממון מכסה הבושת. וכן לבנו יקח בת ת\"ח ואין מעצור לה' להושיע ברב או במעט:" + ], + [ + "טעם. שקראו שטר זה גט. דאיתא בירושלמי שנקרא גט כי יש אבן בכרכי הים ומגרש כל סביבותיה וגיטא שמה. כך כתב השלטי גבורים שסביב הרב האלפסי ז\"ל הרי דמשמעות גט הוא לשון ריחוק:*ועד\"ז אמז\"ל כל שאינו בטיב גיטין וקידושין וכו'. כי מתחלה צריך להרחיק עצמו מכל הגשמיות ואח\"כ לקדש עצמו לעבודת בוראו לזה מקדים גיטין לקידושין. שפתי צדיקים בליקוטים:
ומטעם זה. אומרים העולם קדושה וברכו מקדמין קדושה לברכו. כי צריך לקדש עצמו תחלה ואח\"כ לברך השם דאל\"כ עליו נאמר מה לך לספר חוקי. ולזה צריך לקדש עצמו תחלה. שם: " + ], + [ + "טעם. למה כותבין י\"ב שורות בגט שגט הוא לשון שבר כו' לכך קראו שטר זה גט מפני שהוא כורת ושובר בין האיש והאשה ולזכר זה נוהגין לכתוב י\"ב שורות כמספרו. לבוש הלכות גיטין סי' קכ\"ה סעיף י\"א:" + ], + [ + "עוד טעם. שכותבין י\"ב שורות בגט. כנגד י\"ב שורות המפסיקין בין ד' ספרי תורה ונגד ס' דברים לא צריך דחוזר מ\"ש בראשונה.*ולכאורה טעמא בעי מה ענין גט לס\"ת. וראיתי בס' א' שהוא ע\"ד שאמרו ז\"ל השרוי בלא אשה שרוי בלא תורה ע\"כ לזו נרמז דהמגרש אשתו כותב לה י\"ב שורות כנגד י\"ב שורות שהם פנוים בלא תורה: תוס' ריש גיטין:", + "קונטרס אחרון
בלא תורה וטעם. שנהגו לקרוע את הגט אחר הנתינה. כדי שלא יבא ליד הבעל ויפסול אותו באחד הדקדוקים שאינם מעכבים מן התורה ויאמר לזה נתכוונתי ולא תנשא לכתחלה בהאי גיטא. שו\"ת הרדב\"ז ח\"ג סי' ת\"מ:" + ], + [ + "טעם. שמצות חליצה הוא במנעול. ע\"ד שאמרו ז\"ל כל מה שלוקח המת בחלום מן הבית הוא טוב חוץ ממנעל. והרמז שמונע רגלו מזה העולם. אמנם בחיים הוא להיפך. כי הרוצה לקיים כל דבר ושלף איש נעלו רמז שיתקיים בזה העולם עם קנינו. ולכן האשה היא חולצות נעל אחי המת לרמוז כי זה האדם שלא בנה בית אחיו. וזאת האשה שהיא עטרת בעלה נוטלת אותו הנעל לרמוז שהיא מקבלת אותו וכבר נחה רוח המת במקומו וזה הנעל הוא של המת שמקבלת אותו האשה והוא בהיפך מכשהמת נוטל המנעל מן החי. מעולפת ספירים בשם הזוהר במדבר דף פ\"ו ע\"ב:", + "קונטרס אחרון
וכבר נחה רות המת במקומו. מה שמרגלא בפומי דאינשי דבחליצה מי מהם שיקדים קודם לטבול במים או החלוץ או היא זה מצליח קודם לענין נשואין וכדומה. עי' בשו\"ת דברי חכמים להגאון בעל שדי חמד סי' קכ\"ה באריכות:" + ], + [ + "עוד טעם. להורות כי זה לא רצה לכנוס יבמתו בבעילת מצוה א\"כ ראוי לו לבטל כח התאוה מכל וכל שאף לנשים אחרות לא יתן חילו ולכך וחלצה נעלו מעל רגלו. כי מי שיצרו גובר ורוצה להסיח דעתו ילך יחף על רצפה שיקרר רגליו למטה בעקב ויסיר ממנו.*וצריכה להתיר הקשרים של המנעול להורות שנפש ר\"נ מן המת שהי' קשורים עם היבמה ע\"י אותן רוחא דשביק בה היתר ואין למת קשר עמה. וסוד רוק שצריכה לרוק לפני היבם. כי היא רוצה להשליך מעליה אותו רוחא דמקשקש בגוואה דשביק בה המת. כדי שלא יהי' עוד מוחזק בה וזה סוד שלפעמים היו רואים באותו זמן באותו יום צורת המת. וזה טעם שאין טוב לאדם ליקח אלמנה כי עדיין אותו רוח קיימת בה ויבא ח\"ו להזיק לבעלה השני. והרוק לבן הסוד הוא על תיקון בעלה שיצא ברחמים משא\"כ אם הוא אדום שמורה על דין גמור בלי מיתוק אבל אם הוא מעורב לבן ואדום אז קיים מצות חליצה שהדין נמתק והקב\"ה ירחם על החיים ועל המתים. ש\"ע האריז\"ל:
וטעם. שמשלכת את המנעל לארץ. עפ\"י מה שכ' בזוהר פ' חקת וז\"ל ובעי לבטשא ליה לההוא נעל בארעא לאחזאה דשכיך גופיה דההוא מיתה לקב\"ה לזימנא דא או לזימנא אחרא חייס עליה וכו' ההוא בטשותא דההוא נעל בידא דאיתתא וכו' וכדין ההוא איתתא תשתרי. שפתי צדיקים בראשית: יערות דבש ח\"ש: " + ], + [ + "טעם שאסור ליקח מינקת חבירו*עי' הלכות קטנות ח\"ש סי' פ\"ח דאלמנה שנשתדכה לאחד ודרך שהמשודך שולח לה בגדים לבנים תוכל להסיר בגדי אלמנותה ותלבש בגדים אלו:
ונידון הנושא אלמנה אם לזווג לה בלילה הראשונה. כתב בשו\"ת טטו\"ד מהדורא תליתאי סי' רס\"ג שהעולם נהגו איסור בזה וראוי לחוש לו ע\"כ:
והנה שמעתי מפי איש נאמן ירא ד' שיודע בבירור מהרבה גדולי הצדיקים שלא נהגו איסור בזה. ונראה דטעות העולם הוא ממש\"כ במהרי\"ל דהכונס את האלמנה לא יבא עליה ביאה ראשונה לא בשבת ולא ביו\"ט דאיכא סכנת מיתה משום דאלמנה אין לה קנין כ\"א יחוד ואין קנין בשבת וכתב שם מעשה שהי' שהחתן הי' נוהג היתר ומאותו לילה ואילך נחלש החתן ולא בא עליה עוד ומת בחצי שנה אח\"כ. ומזה נתהווה הטעות. ועי' מ\"א סי' של\"ט ס\"ק י\"א:
ובענין נשיאת אלמנה יש לחוש שלא לישא אותה עכ\"פ קודם י\"ב חודש למיתת הבעל. ועי' שדי חמד מערכת אישות סי' א' סעי' ד'. ועי' שו\"ת חיים שאל ח\"ב סי' י\"ט ועי' בס' נוצר חסד אבות פ\"ג מ\"ה מש\"כ בשם הזוהר ע\"ש. ובספר משיב נפש להגאון הקדוש הב\"ח ז\"ל כתב בשם הזוהר שגורמת האשה כשנשאת לשני תוך י\"ב חודש עמל וכעס לבעלה הראשון בהיותו נע ונד ממקום למקום ולהלחם ולהתקוטט עם האחר:
ונראה שמזה הטעם נוהגים שהאשה מתאבלת על בעלה ולובשת שחורים י\"ב חודש. והבעל אין מתאבל רק שלשים יום. כדי שלא יקטרג בהדי רוח אחרא מבעלה תניינא. ועי' ט\"ז סי' שצ\"ב סק\"ג דמה שהנשים נוהגות שמתאבלות שנה תמימה על בעליהן איני יודע להם סמך וראי' ואולי עושות בשביל ביניהם שמתאבלין י\"ב חודש ע\"כ. ולפמ\"ש ניחא:
ובספר ברכה משולשת להגאון הקדוש מדינוב זצוק\"ל (כתובות) כתב וז\"ל שדברי הזוהר אמורים קודם התקנה. אבל אחר שתקנו חז\"ל נשואין לאלמנה ביום ה' כמבואר (בכתובות) אזי אין סכנה. ובשם המגיד הקדוש מוהר\"ר דוב בער ממעזריטש זצוק\"ל שנשמת הנפטר אין לה עלי' כ\"כ לבא למחוז חפצה עד שתנשא אלמנותו אם היא ראויה עדיין להנשא ע\"כ. וא\"כ תקנת חכמים בנישואי אלמנה היא לטובה רבה לנשמת הנפטר ולהנושא אלמנותו לחיים. כי החכמה תחי' בעליה. והנה החכמים הבאים משורש החכמ\"ה תיקנו תקנה לנושא אלמנה. א\"כ הנושא אלמנה ומקיים תקנת חכמים נעשה ע\"י החכמה הפעולה סוד הבירור ועליה להניצוץ. היינו האי רוחא דשדי בגוה בעלה הראשון. וא\"כ לא מיבעיא דלא יקטרג על הנושא אלמנותו. אלא יעמוד עליו למליץ יושר. שיהי' לו עלי' על ידו ע\"ש:
וטעם שתיקנו לה נשואין ליום החמישי. משום ברכה דדגים. דהנה הדגים לא נמחו במבול. משום דבבהמות וחיות נאמר תוצא הארץ נפש חי' למינה. וא\"כ נאסרו בשאינו מינם. משא\"כ בדגים נאמר ישרצו המים שרץ נפש חי' ולא נאמר למינ\"ו. וכל הבריות שבמים אחת היא. ולא נאסרו מין בשא\"מ. והנה לפי מש\"ל דע\"י תקנת חז\"ל אין קטרוג אפי' מין בשא\"מ הנה תיקנו נישואי אלמנה ליום החמישי משום ברכה דדגים דלא נאסרו להם מין בשא\"מ והגם שעתה בזמן הזה שאמרו חכז\"ל אשה נישאת בכל יום ג\"כ אין קפידא כיון דהכל בא מחמת תקנת חז\"ל. הם תיקנו כעת אשה נישאת בכל יום ואין קפידא בדבר ע\"ש. וכן כ' בספרו בני יששכר:
ובספר זרע קודש פ' משפטים פי' המדרש (תשא) הה\"ד שררך אגן הסהר אל יחסר המזג. היינו הסנהדרין יושבים על מדין ופתחו בזכות והיו תמיד מתאמצים לכף זכות שלא תהי' נקראת קטלנית והיו מכריעים לכף זכות. וזה אל יחסר המזג כי המזיגה מרמז להמתיק הדין:
והרא\"ש בתשובה כתב דאיש שמתו לו שתי נשים אין לומר דהוא קטלן ולא ינשא. דגבי אשה ה\"ט דמזל גורם ומזלה שימות בעלה ולא יהי' לה מזונות. אבל האיש דרכו של איש שנושא ונותן ויש לו מזל ע\"ש: משום סכנת הולד דחשו דילמא מיעברה בעודה מניקה. ותתעכר חלבה ולא תוכל להניק וקטלה ליה לברה ברעב. וכ\"ת א\"ה אפי' באשתו נמי לא ישמש עמה בעוד שהיא מניקה מהאי טעמא דשמא יתעכר חלבה וימות הולד ברעב. בולד דידה לא חיישינן להכי דממסמסא לי' ביצים וחלב. אבל בולד דאחרים לא יניח לה הבעל למסמס לי' וימות ברעב לפיכך גזרו שלא ישא אדם מעוברת ולא מינקת חבירו עד שיהי' לולד כ\"ד חדשים. יבמות דף מ\"ב ע\"ב: ", + "קונטרס אחרון
ויש לו מזל. ובספר ישמח משה (וישב) כתב בשם הזוהר דאם בעל השני הוא יותר גדול מהראשון אין לו לירא מרוחא דשביק לה בעלה משא\"כ אם הוא קטן ממנו ע\"כ. וזה שאמר יהודא שבי אלמנה בית אביך עד יגדל שלה בני. כלומר שיגדל במע\"ט יותר מהם ע\"ש:
כתב בספר דברי דוד להגאון הגדול מוהר\"ר דוד בעל הט\"ז (ויחי) וז\"ל איתא בפסקים וכתבים של מהרא\"י שאלה אשתו של אליהו מהו אשתו של יהושיע כו'. ותשובה אשת איש אסרה רחמנא ולא אשת מלאך וכן כתב בס' אזור אליהו (תזריע) בשם בית שמואל א\"ע סי' י\"ז:
בתולה שנתארסה באירוסין דידן ב' פעמים ומתו החתנים אין חשש קטלנית כיון דאשה יש לה מזונות מבעלה משא\"כ ארוסה וכלה אין לה מזונות מהחתן. שו\"ת חות יאיר סי' קצ\"ז:
אם הי' לאדם אשה ומתה לא ישא אחרת ששמה כשם הראשונה או מת בעל לאשה לא תקח בעל ששמו כשם הראשון כי יחשבו אחר הראשון. ואם יהי' הדבר כל כך לעולם לא יהי' בשלום. או ימות אחד מהן מהרה. וכן לא יהי' לאדם בנים אברהם יצחק יעקב ולא משה ושמואל כי האחד מת או חולה או אלם או שוטה. ספר חכמת הנפש לא' קדוש קדמון (דף כ\"ד):" + ], + [ + "טעם. שנקט לשון ביקור חולים.*בספר נחלת יעקב באבני שוהם כתב על מה שפירש\"י בפסוק וירא אליו ה' באלוני ממרא. לבקר את החולה. מנין ידע רש\"י זה. רק הכוונה עפ\"י דאיתא הנכנס לבקר את החולה. לא יזכיר אותו בשמו. כי פן נגזר על שם הזה שימות וצריך שינוי שם שהוא אחד מהדברים הקורעים גזר דינו של אדם. ובזה יש רמז בכאן שכתיב וירא אליו ה' ולא כתיב אל אברם אלא שרמז בזה שהלך לבקר את החולה ולכך לא הזכיר את שמו:
ובשו\"ת הד\"ר סי' נ' כתב בשם ספר אמרי נועם בשם ספה\"ק אשר במצות ביקור חולים צריך לכוין השם מה\"ש. וזה מרומז בתיבות בק\"ר חל\"ה שעולה כמנין זה השם שהוא מע\"ב שמות הקדושים: ולא לשון ראיה והליכה. להורות לאדם דעת שילמד לחונה שיפשפש ויבקר מעשיו*בפרק במה מדליקין ת\"ר מי שחלה ונטה למות אומרים לו התודה שכן דרך כל המומתין מתודים. ובפ' נגמר הדין כל המתודין יש להם חלק לעולם הבא. שכן מצינו בעכן וכו' ובספרי ר' נתן א' ואשמה הנפש ההיא והתודה זה בנין אב לכל המתים שטעונין וידוי. וגם הוא תוכחת מגולה לכל אנשים נמהרי לב קרובי החולה והנשים רחמניות וכשמעם אשר באו לבקר חולה ולפתוח לו שערי תשובה ולעורר אותו להתודות יקומו כלביא לעומתו ויתמרמרו בחמת כחם להלחם בו באמרם אליו מי ביקש זאת מידכם כי בשמעו כדברים האלה יתפעל ויתעלף ולא יעזור כח להתחזק וימת לשחת ודמו בראשך וידברו על לב החולה הראית את המשוגע הזה בא לבעתך ולהחריבך כאלו קרבה עת פקידתך ואתה בריא כאולם אל תחוש כי אתה תקום ותעמוד. ובין כך יבין כך יכבד עליו חליו ולא יוכל להתודות וילך לבית עולמו בלא וידוי ח\"ו. יסוד התשובה:
ובצוואת הגאון הקדוש מוהר\"ר נפתלי כ\"ץ זצוק\"ל דהוידוי צריך להיות מיד ביום ראשון שנפל למטה ובספר מעבר יבק אמרי נועם פכ\"ד כתב דק\"ש סמוך למיתה הוא תיקון ודאי. לכן חולה שרואין בו שהוא נטה למות. מסבבים עמו בדברים ואומרים לו התודה ואל תדאג מזה. הרבה התודו ועמדו מחליים והמה בחיים והרבה שלא התודו ומתו. ובשכר שאתה מתודה אתה חי וכל המתודה יש לו חלק לעולם הבא. יו\"ד סי' של\"ח: כתב הכלבו סדר וידוי שכיב מרע כך קבלנוהו מהחסידים ואנשי מעשה: מודה אני לפגיך ה' אלהי ואלהי אבותי שרפואתי בידך ומיתתי בידך יהי רצון מלפניך ה' אלהי ואלהי אבותי שתרפאני רפואה שלימה ואם אמות תהא מיתתי כפרה על כל חטאים ועונות ופשעים שחטאתי ושעויתי ושפשעתי ותן חלקי עם הצדיקים בגן עדן וזכני לעולם הבא הצפון לצדיקים. ואם ירצה להאריך לומר אלהי ואלהי אבותי תבא לפניך תפלתי ואל תתעלם מתחנתי. שאין אני עז פנים וקשי עורף ואיך אומר לפניך ה' אלהי ואלהי אבותי צדיק אני ולא חטאתי. אבל חטאתי אשמתי בגדתי וכו' הרשות בידו. וטוב הדבר לפרט חטאיו וגם מה שלא נכשל בהן כי אפשר שמתוך כך יזכור הנשכחות ויתחרט בהם ויחזור בתשובה שלימה ע\"כ. ועי' מעבר יבק שפתי צדק פרק ז' שאר עניני וידוי ומזמורים שאומרים: כי בסור הסבה יסור המסובב. מעבר יבק שפת אמת פי\"ד:", + "קונטרס אחרון
ביקור חולים. בס' מדרש תלפיות ענף א' כתב קבלתי מרבותי שהמבקר את חולי המגפה לא ישב רק יעמוד וילך הולכות והובאות בבית עד שילך משם ובזה אין רשות למלאך המות לשלוט בו לנוגפו ע\"כ. וכתב שם ואפשר שכיון שעוסק במצות ביקור חולים והוא עומד והולך ובא בכח המצוה מבטל ריצות אלו לריצת מלאך המות עכ\"ל:
ושמעתי מפי איש נאמן ירא ד' שהרב הצדיק הקדוש מבעלז זצוק\"ל כשהלך לבקר את החולה הוליך אצלו שומים ועי' ט\"ה ח\"א סעי' תרנ\"ט:", + "הוא תיקון וודאי. ובספר מדרש תלפיות אות א' כתב בשם ספר שושן פרח שאדם בשעת מיתתו יזכיר בפיו בראשית שמות ויקרא במדבר דברים. וכן שמות מספרי התלמוד והפוסקים ויחשב לו כאילו עסק בהם ע\"כ. ומה טוב ומה נעים להזכיר מספר אותיות של התורה שהיא אם כל חי לכל הספרים שיש תחת השמש שיזכה ויתעלה נפשו:" + ], + [ + "טעם. שכתבו המקובלים שיזהרו בעת מיתתו שלא ישאיר אבר מאבריו חוץ למטה. כי כל הנשאר בחוץ עליו נאמר לא יאסף ולא יקבר לחיות השמים נתתיו לאכלה. לפי שסביב המטה כל מיני משחית רוחין ולולין ושדין וצריך אותו אבר הנשאר חוץ למטה לסבול יסורין רבים עד כי יוכל לכנוס לפנים והוא נקרא פליטת הגלגול. ומטעם זה. יעשו המשביעים שדים עיגולים סביבם כי אינם רשאים השדים לכנוס מרשות הרבים לרשות היחיד. ילקוט ראובני פ' ויחי בשם ציוני." + ], + [ + "טעם. למנהג שמדליקין נרות בפני הגוסס. כי נודע מדברי חכמים שסגולת הנר הוא להבריח המזיקין ואפי' בלילה אבוקה כשנים וע\"כ הדלקת הנרות תועיל לשבר מלתעות עול ולהניס הס\"ם וכוחותיו החוצה. מעבר יבק שפת אמת פ' ט\"ו: ", + "קונטרס אחרון
בפני הגוסס. ומה שנוהגין לסלק הקרובים מחדר הגוסס הוא דוקא כדי שלא לצערו בהרמת קולם כי אז עת לחשות מבכי שלא להטריד כוונת הזוכה לקדש עצמו אז כשרפים*בספר אגרא דכלה (ואתחנן) כתב וז\"ל ידוע דהצדיקים הגדולים קודם פטירתם יתגדלו במעלת ההשגה מה שלא זכו כל ימי חייהם וזה מיתת נשיקה שברגע האחרונה ישיגו בנועם י\"י ביותר ותצא הנפש מנרתיקה מגודל תשוקתה. וזהו הענין בכל צדיק לפי מדריגתו:
ובפ' וילך כתב וכן מצינו לבוצינא דקדישא דקאמר ביומא דהלולא דילי' אסהדנא עלי דכל יומא דקאמינא תאיבנא למחמו יומא דא. וכן שמעתי ממגידי אמת שהרב הקדוש הבעש\"ט זלה\"'ה אמר בשעת פטירתו כעת אני יודע למה נבראתי וכוונת בריאתי והמשכילים יבינו עכ\"ל. וע\"ל בהשמטה לסעי' י':
ובספר בני יששכר מאמרי חדש ניסן מאמר י\"ב פי' עפי\"ז מה שאמר משה בעת פטירתו בן מאה ועשרים שנה אנכי היו\"ם דבכל המאה ועשרים שנה הי' מצפה ומשתוקק להשגות היום ההוא. הנה כאשר בא היום ההוא נגמרה אצלו תשוקתי מכל הק\"כ שנה בחיבור. וז\"ש בן מאה ועשרים שנה אנכי היום: אבל אם הי' יכולים לעמוד על עמדם בלא דלויי קול אין ספק שיש תענוג למת בהיות קרוביו החיים שם בעת סילוק נשמתו כמו שמענג מקריבוהי ומרחימוהי המתים הנזכר בזוהר פ' ויחי. אמרי נועם פ' כ\"ז:
וצריך ליזהר שלא לעמוד לרגלי המטה שבו הגוסס. יען כי מ\"ה הוא כנגדו וחרבו בידו כדאמרו רבנן. ואין להתקרב אליו ולא לדחוק מקומו. וכתב בזוהר פנחס דף רל\"ד ע\"ב המבקר את החולה לא ליתיב מראשותיו משום דשכינתא על רישיה ולא לרגלוהי דמ\"ה לרגלוהי כו' ע\"ש. שפתי רננות פ\"ו. " + ], + [ + "טעם. שאין רשאין ליפרד ממנו. שלא ימות בע\"נ מפני שהנפש משתוממת בשעה שהוא יוצאת מן הגוף והוא יחידי. כל בו." + ], + [ + "טעם. ששופכים כל המים שאובים שבשכונת המת. בכדי שידעו הכל שיש בו מקרה מות ולא יצטרך להודיע בפה ויהא מוציא דבה. כל בו.", + "עוד טעם. שמלאך המות מפיל במים טפת דם המות.*אולי ירצה כי כיון שניתן לו רשות אז מתגבר בכל עוז להפוך כחות החסד לרוגז ודין שפת אמת פ' כ\"ג. ובתשב\"ץ סעי' תמ\"ד כתב פעם אחד נפטר מת אחד בבית א' ושתה אחד מן המים שהיו בבית בשעת פטירת המת. וכשראה החכם גער בו שלא לשתות בשעת פטירת המת. ולאחר שעה קלה יצאה נשמתו של אותו ששתה. ושאלו לחכם מה ראית שגערת בו. אמר אני ראיתי את המלאך המות ששפשף את סכינו במים שהיו באותו הבית לאחר פטירת המת:
ויש רמז לזה מן התור' ותמת שם מרים ותקבר שם ולא הי' מים לעדה. כי כולם שפכו מימיהם. אבודרהם. ושכונה היינו שלשה בתים. ט\"ז שם סק\"ד. ועי' נקודת הכסף שם וז\"ל מיהו י\"ל דהכא קרי שכונה מי שהוא שכן ממש וכן נוהגין. ועי' פתחי תשובה שם סק\"ד דהמנהג לשפוך כשמת ילד בתוך ל' וה\"ה כשמת עכו\"ם בבית שבחצר ישראל יש להחמיר דחמירא סכנתא מאיסורא. [הערת המדפיס: כתב בשו\"ת בית יצחק יו\"ד ח\"ב סי' קנ\"א דבשבת ויו\"ט אולי יש להקל שלא יצטרכו כהנים להרחיק במתי נכרים כי בימי החול י\"ל שמא יבא בן דוד היום ומוסיף טומאה דלא יוכלו להזות עליו היום או למחר משא\"כ בשבתות ויו\"ט דלא אתי בן דוד אולי יש להקל. עוד כתב דבבית הסמוך לבית שהטומאה שם המקיל במקום צורך גדול במת עכו\"ם לא הפסיד ע\"ש. וע\"ל סעי' קע\"ט:] ועי' חכמת שלמה שם דבנפל אין לשפוך המים כלל וכתב טעם לדבריו ע\"ש. ובתשובת שמש צדקה כ' וז\"ל שבשבת אין שופכין לטעם הא' של הש\"ך כדי שלא יתעצבו השומעים ויתבטלו מעונג שבת. ולטעם הב' קיבל מרבותיו שבשבת אינו משפשף סכינו. ונראה דלמוצאי שבת יש לשפוך מטעם הראשון שכתב הש\"ך ע\"ש. ובשו\"ת טטו\"ד מהד\"ב סי' ק\"ב כ' דביו\"ט יש לשפוך המים מפני המת דלא דמי לשבת שאין מה\"מ שולט בו דכתיב בו ויברך:
ואם אפו את הפת או בשל תבשילו במים הללו אסור ודבר של סכנה אינו בטל בששים. ואם בשלו על שבת במים הללו אין לאסור דיעבד דשומר מצוה לא ידע דבר רע. [הערת המדפיס: ובספר ארחות חיים סי' רמ\"ב כתב בשם שו\"ת חסד לאברהם דמי שמת לו מת בשכונתו ולא ידע מזה ובישל עם המים אף בחול התבשיל מותר בדיעבד ודלא כאחרונים המחמירים:] פתחי תשובה שם:
ובספר זכור לאברהם ח\"ג כתב וז\"ל אם נתבשל איזה תבשיל או אפו במים שצריכין לשפוך מחמת המת אז הדין כך אם היה מים בבית המת בשעת מיתה אז כל מה שנתבשל בבית השכנים מותר ואם לא היה מים בבית המת אז אם היה מים בבית הסמוך לבית המת בשעת פטירתו אז מה שנתבשל שם אסור ומה שנתבשל במים אשר בבית הג' מותר ואם לא היה מים גם בבית הסמוך לבית המת אז גם מה שנתבשל בבית הג' אסור אם לא היה ס' לבטלו ע\"ש. ועי' פתחי תשובה סי' של\"ט סק\"ד דכתב וז\"ל כתב בתשובת אדני פז סי' כ\"ו דאפי' לרחוץ פניו ידיו ורגליו ולכבס בגדיו אסור לטעם השני של הש\"ך ומביא ראיה ממים מגולים מ\"ש ויש לדחות דהתם יש סכנה ליגע בדבר שיש בו ארס נחש אבל הכא י\"ל דאין סכנה רק אל השותה ע\"ש. כתוב בשו\"ת בית יצחק יו\"ד ח\"ב סי' ק\"נ בשם הגהות דעת קדושי' דכל היכא שיש למים שם לוי ל\"ה בכלל האיסור ומה\"ט אין צריך לשפוך מים רותחין ע\"כ. וכן כל היכא דאיכא הפסד אין רשות למה\"מ להדיח חרבו ומה\"ט אין שופכין יין וכל מיני משקה. שם בשם ירך אברהם. וכתב ע\"ז ע\"כ זאדעוואססער ומינעראלוואסער וכן מי רוטע רובן ומי צמוקי' לאחר מעל\"ע בודאי מותר וקודם מעל\"ע י\"ל דאין בו הפסד לשפוך המים ע\"ש: ש\"ך סי' של\"ט סק\"ט: ", + "קונטרס אחרון
ויהא מוציא דבה. בספר נחלה לישראל הלכה מ\"ד כתב מעשה אירע בעוה\"ר שנפל תינוק לבור ומת שם ואח\"כ הביאוהו לבית או\"א ונשאלתי אם צריכין לשפוך המים. והשבתי כי לפי הטעם להודיע שיש מת י\"ל דבמקום שהביאו להתעסק בו שם צריכין לשפוך באותו שכונה. אבל כשמביאין ב\"מ מכפר אין שופכין בעיר המים כיון דכבר שפכו במקום שמת לא ינהגו לשפוך שנית. כי כשמביאין הב\"מ מכפר נתפרסם עי\"ז:" + ], + [ + "עוד טעם. שאנו שופכין המים חוץ שבשכונת המת. לפי כשמתה מרים הנביאה פסק הבאר דכתיב ולא היה מים לעדה שבזכותה הי' הבאר הולך ואנו מרמזין לזה שהוא גדול ובדין הוא שיפסק המים בשבילו.*בספר דברי שאול כתב בשם ר\"ת מאורלייניש דהמנהג לרחוץ כשמת מת בעיר חלילה ע\"ד כי ידיהם לא שפכו את הדם. כמו שהי' רחצו אם נמצא חלל. שופטים כ\"א: תשב\"ץ." + ], + [ + "טעם. שלא נהגו עתה לקרוע כשנמצא בשעת יציאת נשמה. כדי שלא יהא אדם מת יחידי שאין הולכים ב\"א אצל גוסס שלא לקרוע בגדיהם. שו\"ג יו\"ד סי' ש\"מ ס\"ק ט\"ו.*ובספר חכמת אדם כתב דקריעה זו שעל המת שאין מתאבלין עליו אלא שקורעין מפני שעומדין בשעת יציאת נשמה סגי בקריעה מועטת ואפי' מן הצד או בשולי הבגד סגי ע\"ש. וכן הוא בקיצור ש\"ע סימן קצ\"ד: וכן נהגו להקל שלא לקרוע על חכם אא\"כ הוא רבו. אע\"ג דדין קריעת חכם פשוט בש\"ס ובפוסקים. משום אם באנו לקרוע ע\"כ חכם וחכם לא נשאר עלינו בגד ביום קרה. זכור לאברהם בשם מור\"ם ז\"ל:" + ], + [ + "טעם. שהמתים צריכים שמירה. כדי שלא יכנוס בהם רוח רעה כי הם תאבים להשלמת יצירתם שלא נבראו להם גופות. מעבר יבק שפת אמת פ' כ\"ד:", + "קונטרס אחרון
צריכים שמירה. בספר הקנה כתב וז\"ל ידע בני שגם לצדיקים לא הותר לאכול בשר רק בשמירה מעליא שאם נעלם מן העין ואפי' בשלחנו אין לאכלה כו' ויש להצדיקים צער גדול לאכול בשר. והכוונה כי כחות הטומאה מבקשים לחול בגוף הצדיק ע\"י ששולטים וחלין בבשר*ובאגרת התשובה לרבינו יונה כתב קדירה שהניחה שפחה כותית על האש ונתבשל התבשיל כמאכל בן דרוסאי אותו תבשיל אסור באכילה ושוברין הקדירה והקערות ואע\"פ שהדליק ישראל האש לא תתן השפחה כותית הקדירה או המחבת ע\"ג האש אלא ע\"י ישראל דוקא יותן הקדירה אצל האש ע\"ש. ועיי' יו\"ד סי' קי\"ג:
ובענין שתיית קאוו\"י בבית עובדי כוכבים עי' יד אפרים יו\"ד סי' קי\"ד בשם שו\"ת יעב\"ץ ח\"ב סי' קמ\"ב דדרך עראי אין לאסור משום בשולי עכו\"ם אבל לשתות קאפ\"ע ושיקלאדע בקבע בבית העובדי כוכבים ודאי אסור. וכן כתב בשו\"ת בית יהודא להתיר הקאוו\"י שאין בו משום בשולי עכו\"ם. ועיקר הטעם הוא שכתבו הפר\"ח משום שאינו עולה על שלחן של מלכים ללפת בו את הפת ע\"ש:
ובס' פתחי תשובה שם סק\"א כתב בשם פנים מאירות ח\"ב סי' ס\"ב דראוי לבעל נפש שלא לשתות קאוו\"ע או טיי\"א מעובד כוכבים לפי שעולה על שלחן מלכים ומזמני עלייהו ע\"ש: כי בהפרש הנפש מהגוף כוחות הטומאה חלין שם כי האדם והבהמה שוין ושניהם צריכים שמירה מכחות הטומאה ועל הבשר אמרו דילמא אחלופי מוחלף וע\"י חתימה או סימן אין לטומאה רשות לחול שם.", + "שלא נברא להם גופות. בס' מצודת דוד טעמי מצות לרדב\"ז סי' תל\"ו כתב בשם א' מהגדולים מעשה באשה אחת זקינה שהפליגה בקרוב לק' שנים וספרו עליה אנשי מקומה כי עיניה רעה בעניים והיתה חשודה כל ימיה והי' לה בנים ובנות וחתנים וכלות ולא היתה דרה עמהם אלא יחידה בביתה ובניה היו מסדרין לה פרנסתה ויוצאין והולכין בסחורה ומתה האשה בעוד היו בניה בסחורתם ויותר מג' ימים לא נודע מיתתה וכאשר באו בניה מצאוה מתה באמצע הבית מושלכת ופיה פתוח וידיה ורגליה עקומות ולשונה תלוי' חוץ לפיה ועיניה פתוחות וכאשר קברוה בכל לילה ולילה היתה באה בהקיץ לחולים בדמיון שלה או קורא אותם או מכה אותם ותוך ז' ימים הי' מת. ועד מ' יום מתו יותר ממאתים נפשות וכולם טרם מיתתן העידו על קריאתה אותם בהקיץ או על הכאתה אותם ולא נפסק המות והדבר והדמיון ממנה עד ששרפוה. וכמו ט\"ו למיתתה פתחנו הקבר ומצאנו מגבעת שלה בלועה בתוך פיה ולא הי' ניכר מכל המצנפת רק השביצים לבד והי' דם נובע מפיה ומעיניה.
ופי' בזה הפסוק לא תלין נבלתו על העץ אזהרה שלא ילין את המת בלילה שהיא ממשלת התמורות והשדים והמזיקים כי הם מבקשים נשמות נדחות אולי יוכלו להנות בה ואולי יתלוו לגוף המת וישכנו בו. וכן קבלתי שכך קרה בימי רבינו יהודא החסיד בן ר' שמואל הנביא ע\"ה בית אב למשפחותינו. ומעשה ביצחק המזיק שמת והי' בא בכל לילה כמו המעשה הנזכר עכ\"ל. ועי' בס\"ח בצוואת רבי יהודא החסיד אות ט' וסי' רל\"ו רל\"ז שם בענין הרואה מת בחלום:" + ], + [ + "טעם. בעצימת עין של מת. לבל יחזו חיזו אחרא בתר חיזו דשכינתא ואם יש לו בן הבן מעצים עיני אביו וכן כתיב ויוסף ישית ידו על עיניך ואם יש עפר א\"י טוב שהבן ישים אותה בעצמו על עיניו וסתימת העינים ע\"י הבן הוא סיוע לדינא דקברא. שם שפתי רננות פ\"ט.", + "עוד טעם. כיון דשריא חוזא אחרא על עינוי בכל אתר דאיהו חזי איתלטיא. זוהר פ' ויחי:" + ], + [ + "טעם. שמשימין המת ע\"ג קרקע. כי קרקע עולם אינו מקבל לא טומאת מת ולא טומאת מדרס כו' ואם יניחו המת אמטה או ישימוהו ע\"ג שלחן וכלים הראויים לקבל טומאה כ\"ש שידרסו ויחזיקו בו הרוחות כי אין המטה טפלה למת. מעבר יבק שפתי רננות פ\"ט:" + ], + [ + "טעם. שמכסין פני המת בסדין. לבל יביטו המקטריגים בפניו ובמצחו ששם נרשמים העונות ויוסיפו לו מכאוב ואפי' האדם החי טוב לכסות מצחו לעולם שלא יתראה בפני החיצונים. ועוד שאסור להסתכל בפני המת פן יתבזה בעיניו. שם:" + ], + [ + "עוד טעם. כדי שלא לבייש את העניים שפניהם מושחרין ברעב. מ\"ק דף כ\"ז ע\"א:" + ], + [ + "טעם. שאסור להלין את המת. כי כל זמן דגופא לא איתקבר נשמתא לא עאלת קמי הקב\"ה ולא אתגלגל בגופא אחרא לכן אסור למשבק לי' בלא קבורתא דאפשר דהקב\"ה גזר עליה למיתי בגלגולא אחרא מיד לאוטבא ליה.*ובספר ערבי נחל פ' שלח כתב לבאר הפסוק (תהלים מ\"ט) כסיל ובער יאבדו ועזבו לאחרים חילם. ע\"פ מה דאיתא בזוהר הקדוש ששאלו לרשב\"י נשמות המגולגלות עבור שלא השלימו חוקם ומתגלגלים כ\"פ אותו גופים ראשונים מה יהי' בהם לתחיית המתים. והנה יש דעה שניצוצי הנשמה מתחלפים לכל הגופים הללו וכולם עומדים בת\"ה אבל האמת דגוף אחרון לבד שהשלים חוקו הוא עומד לת\"ה. וגופים הראשונים נאבדו וכל מצות שיעשו גופים הראשונים יורש זה הגוף האחרון. והקדמונים הנביאים ובעלי רוה\"ק בראותם זה תסמר שערותם מגודל הרחמנות על גופים הראשונים שהמה נאבדים לגמרי. ועז\"א הכתוכ כסיל ובער יאברו ועזבו לאחרים חילם היינו שכר המצות שעשו גופים הראשונים יורש הגוף האחרון הלזה.
וכתב עוד שם ביאור הפסוק (קהלת א') הולך אל דרום כו' עפ\"י משרז\"ל הרוצה להחכים ידרים להעשיר יצפין שהחכמה בדרום והעושר בצפון. והנה האדם נברא בשביל החכמה ללמוד ולעשות ואח\"כ הוא מבקש ומסבב לעשירות יומם ולילה לא ינוח ואינו משלים עי\"ז חוקו וחיובו בזה העולם מוכרח הנשמה להתגלגל. ולז\"א הולך אל דרום ר\"ל הנשמה הולך לזה העולם בשביל דרום דהיינו חכמה והוא אינו עושה כן אלא סובב אל צפון ולז\"א ועל סביבותיו ר\"ל ע\"י סביבותיו אלו שסובב תדיר לעשירות שב הרוח שמוכרח נשמתו להתגלגל ע\"כ.
ובספר לב שמח מהרב הצדיק הקדוש מאלעסק זצוק\"ל פ' מקץ כתב שהמגיד אמר להב\"י שכולם יעמדו באורות מצות שעשו רק שזה הגוף שנשלם על ידו הוא יהיה הרועה והם יתנהגו על ידו כמו הצאן ע\"י הרועה ע\"ש: זוהר פ' אמור:", + "קונטרס אחרון
יורש הגוף האחרון הלזה. ובספר קרבן שבת כ' בשם קלף ישן הנקרא עטרת שלמה וז\"ל והנה לפי דעת הזוהר שהאחרון מי שהשלים המצות הוא הזוכה בנשמה ומתלבשת בגופו אבל כל הבאים אחריו סוברים שכל הגופות יעמדו והחכם הפרדס בראשם ונותן טעם לדבר כי אחרי שהנשמה דומה לנר והנר יכול להדליק כמה נרות ואינה חסירה מראשונה כלום כך הנשמות האלו. ואומר אני שזה לדעתי רמז לנו הכתוב סוד זה באמרו נר ה' נשמת אדם חופש כל חדרי בטן. ר\"ל אחרי שנר ה' נשמת אדם מזה אתה יכול לידע שהוא חופש כל חדרי בטן כל דייקא. ר\"ל שהיה מקודם בכמה גופות הוא חופשת אותם לעתיד ומתלבשת בכולם אחרי שהוא דומה לנר כו' ובודאי צ\"ל כמ\"ש בשם הפרדס שכל הגופים יעמדו והמגולגל נוטל אור מנשמה כפי חלק מצות שעשה והשאר הוא נשאר לאיש הראשון וכן כולם ע\"ש:
ובזוהר תרומה דף קע\"ד כתב כל נשמתין אתו מהאי גופא קדישא. והוא ע\"ד שאמז\"ל בגמרא עד שיכלו הנשמות שבגוף. ופירש\"י חדר ששמו גוף*ובספר בית שמואל אחרון (תשא) פי' בשם האריז\"ל מאמר הגמרא שיתא אלפי שני הוי עלמא שני אלפים תוהו. שני אלפים תורה. שני אלפים ימות המשיח. ובעונותינו שרבו יצאו מה שיצאו. פי' דאין משיח בא עד שיכלו כל הנשמות שבגוף. והנה אם הנשמות טובים ומתקנים בפעם אחד ואין צריכין להתגלגל. א\"כ יוצאים מהר כל הנשמות שבגוף אבל בעונותינו יצאו מה שיצאו. ר\"ל שיוצאין נשמות מה שיצאו כבר דהיינו גלגולים ועי\"כ אין יוצאין מהר הנשמות שבגוף. ועי\"ז עכוב לביאת משיח שאין יוצאין הנשמות שבגוף מהר: הגהות מהרצ\"א להגאון הקדוש מדינוב זצוק\"ל:
ובספר לב שמח (בראשית) פי' אין בן דוד בא עד שיכלו הנשמות שבגוף. שיש חלילה נדחים בגופים בבהמות ובעופות ובשרצים ורמשים. ועל ידי ישראל נתעלו וכשיכלה הנשמות שבאותן גופים אז יבא בן דוד. וזה הבטחה וירדו בדגת הים ובעוף וכו' ובכל הארץ היינו אותן הנדחים בארץ בעפר ואשפה ובכל הרמש. היינו בשרצים ורמשים. תהיו מושלים להעלות הכל. ופי' ג\"כ ומוראכם וחתכם יהי' על כל חית הארץ ועל כל עוף השמים בכל אשר תרמוש האדמה. היינו מה שנידח במה שתרמוש הארץ אפי' בשרצים. ובכל דגי הים שיש שם דגים טמאים שאין בקל להתעלות ג\"כ בידכם נתנו להעלות הכל כירק עשב. מה שהי' בכח אדם להעלות כמה מדרגות מצומח למדבר נתתי לכם את כל להעלות ולברר. מעין שפי' בהסידור על ונתתי עשב בשדך לבהמתך יתעלה מצומח לחי והדר ואכלת ושבעת. החי יתעלה למדבר:
וזה כל שתה תחת רגליו. יש שמגולגלים בדגים ובעופות. ופעמים חלילה בעופות טמאים כמבואר כמה מעשיות בזמן האר\"י וע\"י הצדיקים נתקנים. אפי' עובר ארחות ימים. אותן נשמות שמשליכין אותם כף הקלע בימים ובנהרות ג\"כ שתה תחת רגליו להיות תקונין וברורין:
ובספר דברי שאול (שיר השירים) כתב בשם המגיד משרים דשלשה פעמים האדם מתגלגל ולא יותר ואסמכי' אקרא דעל שלשה פשעי ישראל ועל ארבעה לא אשיבנה. ועי' מהרש\"א בח\"א (שבת קנ\"ב) דאסמכי' אקרא הן יפעל אל פעמים שלש ע\"ש. והטעם בזה. דהנה בעל עקידה פ' צו מדמה חטאי אדם לכלי מתכות וכ\"ח שיש אשר לא יתרחץ כמו כ\"ח. והנה גם כ\"ח קי\"ל דבשלשה פעמים יצא הגיעול ממנו בדרבנן ועי' עיטור ביו\"ד סי' קכ\"א ובחק יעקב ריש סי' תנ\"א בשם הרוקח וא\"כ בשלשה פעמים יוכל להתנקות ולכך הגלגול אינו רק עד ג' פעמים:
ובספר רבינו בחיי (ברכה) כתב וז\"ל יחי ראובן ואל ימות הזכיר יחי על חי העוה\"ב ואל ימות שלא ישוב משם עוד בגוף למות מיתה שניה וזהו שתרגם אונקלוס ע\"ה ומותא תנינא לא ימות וגלה לנו בזה כי הנשמות מתגלגלות לשום בגוף אחר שקבלו שכרם ועונשם בגן עדן או בגיהנם. וזה ידוע ומקובל כי כשם ששמטות העולם חוזרות ומתגלגלות כן הנשמה אחר שקבלה שכרה בג\"ע או עונשה בגיהנם הנה היא חוזרת אחר זמן בגוף לקבל הראוי לה במדה כנגד מדה והגלגול הזה נקרא אצל רז\"ל תחיית המתים. ותמצא בירושלמי (ישעי' כ\"ב) אם יכופר העון הזה לכם עד תמותון זו מיתה שני' וכן ת\"י אם ישתבק חובא הדין לכון עד תמותון מותא תנינא:
ובספר משכנות הרועים סי' ג' מביא מגאון א' קדוש שעשה שאלות חלום על אשר עפ\"י ד\"ת חייב את הזכאי ממון הרבה והשיבו לו שאבותיו של זה גזלו לאבותיו של הזכאי ע\"כ חשב השי\"ת מחשבות לבל ידח ממנו נדח ואמרה התורה שתחזור הגזילה ליורשים:
ובספר דברי יחזקאל (שופטים) כ' בשם הרב הגאון הק' מו\"ה נתן אדלער זלה\"ה על פסוק לא יהיה כלי גבר על אשה ולא ילבש גבר שמלת אשה. מה ששינה הכתוב כאן ולא כתב לא תלבש אשה שמלת גבר כמ\"ש אח\"כ. כי ידוע מסה\"ק מי שהוא הולך במחשבות של זנות ח\"ו הוא מתגלגל אח\"כ באשה. ע\"כ אמר הכתוב לא יהי' כלי גבר על אשה.*בספר טעמי המצות אות שי\"ד כתב טעם שלא הרגה יעל לסיסרא בסכין אלא ביתד האוהל. משום לא יהי' כלי גבר על אשה: כלי הוא לשון מחשבה מלשון נכליהם. או מלשון ויתנכלו. שלא יהי' מחשבותיו של גבר על אשה עי\"ז ינצל ולא ילבש גבר שמלת אשה. שלא יצטרך להתגלגל באשה:
ובש\"ע האריז\"ל כתב האדם כשחייב גילגול ומת ונולד לו בן אחר מיתתו הוא מתגלגל באותו בן. וז\"ש אביי ע\"ש אביו שנתגלגל בו. וז\"ש \"אשר \"בך \"ירוחם \"יתום שר\"ת אביי שהי' יתום: ", + "שמוכרח נשמתו להתגלגל. ועד\"ז ביאר הגאון הקדוש המקובל בעל משנת חסידים זצוק\"ל זי\"ע בספרו חושב מחשבות בפסוק (תהלים י\"ט) תורת ה' תמימה. בשביל שתורת ה' צריכה להיות תמימה לפיכך משיבת נפש. צריך האדם לבא בגלגול עוד הפעם כדי להשלים מה שחיסר ממנה כמ\"ש בכתבי האר\"י זלה\"ה*ובספר טעמי המצוות לרדב\"ז ז\"ל סי' קכ\"ט כתב שרבינו יצק בנו של הראב\"ד ז\"ל הי' מכיר בפני אדם אי הוא מן הנשמות החדשים או מן הישנים:
ובספר שם הגדולים להגאון הקדוש מוהר\"ר חיד\"א זצוק\"ל אות א' כתב שרבינו יצחק בן הראב\"'ד דהגם שהי' סגי נהור הי' מכיר באדם בגלגוליו והי' מרגיש בהרגשת האויר לומר זה חי וזה מת והי' גדול בתפלתו כרבי חנינא בן דוסא כמ\"ש הרב יש\"ר בס' מצרף לחכמה דף ט\"ו: ובספר אספקלריא המאירה (ויחי) כתב בשם הזוהר חדש שאחת מן השאלות לאדם בבואו לעוה\"ב אם יודע מגילגולו ע\"ש:
ובספר אור צדיקים כתב שסיפר תלמיד של האריז\"ל ה\"ה החכם ר' גדליה הלוי ז\"ל שבימי האריז\"ל בכל ערב שבת היו הולכים חוץ לעיר לקבל את השבת וראה פעם א' על בית החיים של צפת חיילות נשמות שעלו מן הקברות לעלות למעלה לגן עדן העליון וכן להיפך ראה רבי רבבות נשמות שירדו כנגדם ואלו הן הנשמות יתירות הנתוספות לישראל בשבת ומתוך רוב בלבול וערבוב הנשמות הוכרח לעצום עיניו. ואעפ\"כ ראה כל הדברים בעינים סגורות:
וכן פעם א' הלך האריז\"ל ללמוד תורה עם תלמידיו בשדה וראה שעל האילנות היו יושבים עליהם נשמות לאלפים ולרבבות וכן סמוך לשם הי' נהר וראה על כל פני המים הי' שטים ונגרים נשמות לאלפים ולרבבות. כיון שראה אותם שאל להן מה טיבן. והשיבו לו ששמעו מקדושתו שיש כח בידו לתקן אותם. ושהם הנשמות שנדחו מחוץ לפרגוד שלא עשו תשובה בימי חייהם בעוה\"ז. והאריז\"ל הבטיחם להעלותם בכל מה דאפשר:
כתב בספר ישמח משה (נח) בשם ספרי חכמי אמת דאף דנשמה המגולגלת באדם אינה יודעת ואינה זוכרת כלל בהיותה בגוף האדם למה היא באה ולמי היתה בגלגול הקודם. אבל הנשמה המגולגלת בבע\"ח שאינם מדברים יודעת וזוכרת משל מי היא ואת אשר עותה ואת אשר נגזר עליה:
ובספר הגלגולים פרק י\"ג כתב מא\"ש בשם ס' המגיד שמי שיש בידו להיטיב לעניים ולנדכאים או לא' מישראל או שהוא עשיר והוא כילי או שהוא בעל תורה ואינו רוצה ללמד לאחרים כל אלו יתגלגלו בנשים:
ובספר יסוד האמונה בליקוטי קהלת פי' הפסוק אדם א' מאלף מצאתי ואשה בכל אלה לא מצאתי. עפ\"י מה שכתב האריז\"ל בספר הגלגולים שנשים אינם מגולגלות בסוד הפסוק הן כל אלה יפעל אל פעמים שלש עם גבר וזה הפסיק נאמר על ענין גלגול הוא דוקא עם גבר ולא עם אשה. וכן כאן פי' הפסוק הוא כך ואשה בכל אלה היינו בסוד הגלגול בכל אלה יפעל אל וגו' לא מצאתי שנשים אינם מגולגלות:
ובספר דבש לפי כתב וז\"ל דגלגול הוא לזכרים כי הנקבות מקבלות ענשן לעוה\"ב ובגיהנם ולפעמים תתגלגל האשה בעבור בעלה בסוד ויצאה אשתו עמו ע\"כ:*ובש\"ע האריז\"ל כתב שאדם הבא פ\"א לעולם הזה והי' חדש ואז בא בת זוגו עמו כנודע והנה כשבא הזמן שראוי לישא אשה אז מזדמנות לו בת זוגו בלי שום טורח כלל ועיקר. אמנם אם חטא והוצרך להתגלגל עליו והוא מאותם שכ' בהם ויצאה אשתו עמו שמגלגלים גם לבת זוגו פ\"א בעבורו הנה האדם כזה כאשר יבא לו אשה לא תזדמן בת זוגו אליו אלא ע\"י צער גדול וקטטות ומלחמות גדולות שיהי' לו קטרוגים וזה נקרא זיווג שני:
בספר דודאים בשדה (בהר) פי' בשם ספר עמק המלך נוח לו לאדם שלא נברא משנברא. היינו שלא נברא יותר משנברא כבר פעם אחת. שלא יתגלגל יותר:
כתב בספר מעבר יבק דבעולם האמת יש להאיש שייכות עם אשתו הראשונ' ועי' בזוה\"ק בראשית דף כ\"א ע\"ב. דאשה שנשאת לב' אנשים זא\"ז חוזרת לעתיד לבעלה הראשון ועיין באוה\"ח על התורה פסוק הפעם ילווה אישי אלי. וע\"ע במדרש שמואל בפסוק נפלאת אהבתך כו' אביגיל בעוה\"ז ומיכל לעוה\"ב:" + ], + [ + "טעם. שמטהרין המת. לפי כשהנשמה יוצאה מן הגוף רואה פני השכינה ומחמת פחד פולטת זרע ומטמאה את הגוף. תשב\"ץ אות תמ\"ט: " + ], + [ + "טעם שטחין את המת את ראשו בביצים טרופין בקליפתם. מפני שהוא מנהג קדום לסימן לפי שהי' מוליכין אותו חוץ לעיר ליקבר וכדי שיכירו הקוברים שהוא ישראל עשו בו סימן זה. וטעם הביצים. שגלגל הוא שחוזר בעולם.*ונכון להתיר הציצית מטלית של מתים או להכניסם בכנפות ולא כמו שנוהגין בזמן הזה במדינות הללו לפסול הציצית וזה לא נכון לגמרי. עטרת זקנים סימן מ\"ו: כל בו:", + "קונטרס אחרון
לא נכון לגמרי. כתב בספר כרם שלמה בשם ספר בית לחם יהודה דמי שהי' לו טלית נאה ואחר מיתה רוצים להחליפו על טלית רע לא יפה הם עושים דניחא לאדם בטליתו:
ועי' תוס' (נדה ס\"א ע\"ב) בד\"ה אבל בשם ר\"ת הטעם שחייב המת בציצית. כיון דשקולה כנגד כל המצות הוה לועג לרש אם לא יעשו ציצית למת. ועי' תוס' ב\"ב דף ע\"ד בד\"ה פסקי דכתב בשם המדרש למה נסמכה פרשת מקושש לפרשת ציצית לומר לך שהמתים חייבים בציצית:
ומה שיש נוהגין להתיר הציצית מטלית של מתים או להכניסם בכנפות. הוא עפ\"י דברי התוס' (ברכות י\"ח) בד\"ה למחר וז\"ל ואר\"ת ששמע מזקני לוטי\"ר דמסירים הציצית. דציצית עולה למנין תרי\"ג עם ח' חוטים וחמשה קשרים ואם לובש ציצית נראה כאילו קיים כל התורה ומיחזי כשיקרא כו' והריצב\"א הי' רגיל שלא להסירם מן הכנף אלא לקשרם ולהדקם בתוך הכנף לאפוקי נפשיה מפלוגתא אם הם חייבין בציצית יש להם ציצית ואם לאו הרי הם מכוסין ע\"ש. ובארץ אשכנז נוהגים להשים ציצית בטלית של מת שיהא ניכר שקיים מצות ציצית ומיד מסירין. תוס' ב\"ב שם. ועי' תוס' נדה שם דאותם שלא היו לובשים ציצית בחייהם אם ישימו לו ציצית הוא יותר לועג לרש שבחייו לא קיים ובמותו יקיים ע\"ש. ואותם ההולכים בטלית של משי יקברוהו אותו בזה ולפסול הציצית. יוסף דעת ח\"ב סי' שנ\"א. אם שכחו להלביש איזה דבר מבגדי המת יניחו אותו על הארון. עי' באה\"ט סי' שנ\"ב. ועי' שו\"ת מהר\"י מברונא סי' קפ\"א:" + ], + [ + "טעם למנהג שאין עושים קשרים בתכריכי המתים וכן באבנטו. כי מורה בטחון התחיה. מעבר יבק שפת אמת פ\"ו:" + ], + [ + "טעם שצריכים לתפור התכריכין בחוט של פשתן. מפני שהפשתן נקרא עץ יורה להנהגת עץ החיים. שם אמרי נועם פ' כ\"ו:", + "קונטרס אחרון
בחוט של פשתן. בספר חסד לאברהם מעין רביעי עין יעקב נהר נ\"ב כתב מצאתי בסכ\"י וז\"ל דע שיש סוד גדול בלבישת בגדי פשתן כי הוא תועלת לחיים ולמתים ולגדולים ולקטנים שכל נפטר שמתלבש בבגדי פשתן לבן אפי' נפטר בח\"ל כל קטיגור נעשה סניגור. ואפי' תינוק שאביו מוחזק שמתו לו בנים הרבה כו' תינוק זה בטוח מכל אלו היזקות בסגולת לבישת בגדים אלו. ודוקא שמלביש בגדי פשתן לבדו ולא מין אחר עמו אפי' חוט א' פוסל בו.
ועי' פרישה סי' שנ\"ב בשם נ\"י דכל העושה תכריכים נאים למת וחשובים מכירים בו שהוא מודה בתחיית המתים ותע\"ב:
כתב מהרי\"ל מה שנוהגין להלביש המתים מלבוש פשוט כמין סדין למעלה מכל מלבושיו. משום דאיתא בירושלמי ר' בסדין אקבר. והרר\"ז ז\"ל הביא ראי' מביצה דף י' דקאמר למיגז לי' גלימא וזהו מלבוש העשוי כגולם בלי צורת חיתוך איברים ע\"כ:
ובספר מעבר יבק שפת אמת פ\"ח כתב וז\"ל אמרו רבנן כסות היורדת עם האדם לשאול היא עולה עמו ק\"ו מחטה וכו' ואפי' נשרף האדם הרוח מתלבש בריח מלבושיו. וכן כשהתכריכין בלין הרוח מתלבש בסוד התכריכין ההם. אך אם נפשטו מעליו אין לרוח במה להתלבש. וכן יכולים המתים להתלבש בלבושים אחרים כמו שהמלאכים המושגים לעיני חוש מתלבשים צורה אנושית.*בספר ילקוט ראובני (וישלח) כתב בשם ציוני על פסוק ויאבק איש עמו. האיך נתאבק גויתו כתרשיש עם חומר האנושי. כי המלאכים מתלבשים בחומר אנושי דוגמת שליחותם כי כל דמות יש למעלה: ורבינו הקדוש הי' נראה בבגדי חמודות שהי' לובש בשבת ולא בתכריכין ודאי אם באותה שעה היו מחפשים בקברו היו מוצאים עצמותיו או גופו*בספר מדרש תלפיות אות א' כתב בשם ר' יהודה החסיד ז\"ל כי כאשר הבעלת אוב מעלה המת אם יבדקו בקבר האיש שהועלה לא ימצאו שם גופו עד אחר חזרתו: אלא הי' התלבשות בדמות גופו הניכר לבני ביתו וזה לא ימצא אלא בחסידים שהם כבני בית למעלה וניתן להם בקשתם:
ובש\"ע האריז\"ל כתב שכפי גוון המלבושים שאדם לובש בשבת בעוה\"ז כך ממש יתלבש אחר פטירתו בימי שבת תמיד. ועי' ס\"ח סימן תשכ\"ט:
ובספר ילקוט ראובני (ויחי) כתב בשם הציוני דמה שאמז\"ל יעקב אבינו לא מת לפי פשוטו נתלבש צורה כעין גוף האדם קדמאה קודם חטאו ויהא משוטט בעוה\"ז לתועלת עם קדוש:
ובשם הגהה שם כתב שיעקב אבינו ע\"ה הי' יכול להתלבש ולהראות כענין אליהו ז\"ל וז\"ש רז\"ל יעקב אבינו לא מת אלא שנעשה גופו ובשרו לפיד אש ונפשו תחופף עליו כל היום. ר\"ל כל הנפשות נשארו ערומים ואינם לובשים לבוש השני כל עת שירצו ואפי' נפשות הצדיקים אלא בשעה שרוצה הקב\"ה לעשות שליחות הצדיקים כגון נבות היזרעאלי וכיוצא בו ואחרי שעשה שליחתו מתפשטות ונשארו ערומים אבל של יעקב אבינו ע\"ה אינה נשארה ערומה אפי' שעה א' אלא הלבוש שלו מחופף על נשמתה תמיד וכל שעה שנשמת יעקב אבינו ע\"ה רצה להתלבש באותו לבוש הוא לאלתר מתלבש באותו לבוש ע\"כ ארז\"ל יעקב אבינו לא מת וכשישראל בצער הגלות מיד נשמת יעקב לובשה המלבוש ומבקש רחמים מן השכינה על ישראל וע\"ל בהשמטה לסעי' תתרס\"ט בד\"ה ובאלשיך:", + "להנהגת עץ החיים. בספר עיקרי הד\"ט סי' ל\"ה אות י\"ח כתב בשם הרמ\"ז ובשם שאר פוסקים שמזכירים ומזהירים שטעות גדול' ביד עושי ההקפות בבית ואח\"כ הולכים לקברות שאז הוא יותר צער למת. שחוזרים הנגעים להתאחז בו בתוקף גדול מבראשונה. ובספר מדרש אליהו מביא מעשי אדיר ונורא שאירע בימי האריז\"ל על איש אחר שלא קברו אותו מיד אחר ההקפות ושלטו בו המזיקים ב\"מ ושב וא\"ת עדיף ע\"ש:
ובספר מעבר יבק שפת אמת כתב וז\"ל ואם יהי' לו מעפר א\"י ישים תחתיו ובברית המעור וקצת על עיניו וכפיו בסוד כי רצו עבדיך את אבניה ואת עפרה יחננו כו' והועד לי מפי הראיה שעפר א\"י מכלה בשר הגוף בזמן חודש ימים*בספר דברי' נחמדים להגאון הקדוש מדינוב זצוק\"ל פ' שתקות אנוש רימה. שהנפטר מקווה לזה אשר יתהווה מבשרו רימה שיתעכל מהרה. כי ידוע כ\"ז שלא נתעכל הבשר עדיין הדין מתות על הנפטר. משא\"כ אחר עיכול הבשר ומצאנו ראינו בצוואת הגאון הקדוש מו\"ה נפתלי כ\"ץ זצוק\"ל שהי' מצוה ליתן סיד תחת ארונו:
ובספר חסידים סי' תשכ\"ה כתב מעשה באיש א' שבלע אפרסמון (בלשמ\"ו שאם יאל. ג' מחצית ימות מיד) ומת. לאחר שנים בא בחלום לבניו שיתפרו אחריו שידעו מה קשה לו. היו סבורים שמא הפשיטוהו והוא ערום חפרו אחריו ומצאוהו שלם כיום שנקבר. נגעו בבגד הגוף שנקבר בו שכרוך בו לראות בגופו האיך הוא. כשנגעו בבגד הגוף והבגד נפל ולא נשאר כלום. כי לפני כמה שנים מת. והי' כאבק. ולמה בא בחלום. כי היו דנין איתו כשהוא שלם בגופו. ע\"כ:
ובסי' תתשס\"ט כתב על מה שאמז\"ל קשה רמה למת. לא שכואב לו. אלא שהנשמה קשה לה זולת הגוף. ועי' בס' נשמת חיים מאמר שני סוף פרק כ\"ד:
ובספר יערות דבש ח\"א כתב וז\"ל ביחוד צריך שימור על הסתכלות במראות כי כבר נודע מ\"ש הזוהר ומקובלים כי בכל דיוקן ודיוקן אית רוח השורה ולכן המסתכל במראה ללא צורך הרוח מתלבש בדיוקנא ומזיק לו במותו [הערת המדפיס: ולכן המנהג לכסות המראות בז' ימי אבילות. כדי שלא יתלבש הרוח בדיוקנא כי אז יש להרוח יותר מקום להתדבק בו:] וגורם רעה לעצמו. כי ידוע תדע כי אין לך פרצוף וצלם תבנית עץ ואבן שאין עליו שורה רוח מזיק. ומאד יש לאדם להזהר מבלי להיות בתוך ביתו פרצוף וצלם בצורה בולטת [הערת המדפיס: בספר ארחות חיים סי' ק\"נ כ' בשם שו'\"ת חת\"ס ח\"ו סי' ו' בביהכ\"נ שיש להם טס כסף של כלי הקודש שבולטת עלי' צורת משה ואהרן די לקטוע ראש חוטמו:
ועי' יד אפרים יו\"ד סי' קמ\"א סעי' ו' בשם בעי חיי שהעלה להחמיר אף בצורת בהמה חיה ועוף אם לא יפחות הצורה בענין שיוכר הפיחות:
ומה שאמז\"ל (ב\"ק צ\"ז) מטבע של אברהם אבינו זקן וזקנה מכאן בחור ובתולה מכאן. היינו שמצד א' הי' כתב זקן וזקנה וכו' דאלו הצורות הא אסור לעשות צורות אדם. תוס' שם בד\"ה מטבע:
ובספר ייטב לב (תרומה) פי' בשם המפורשים מאמרם ז\"ל מטבע של אברהם אבינו הי' בחור מצד זה וזקן מצד זה פי' בעוד היותו בחור הי' מפחד וחרד מיום המיתה כמו זקן וכמ\"ש ז\"ל שוב יום אחד לפני כו'. וכי אדם יודע אימתי כו' אלא ישוב היום שמא כו' למחר. וכמו כן בהיותו זקן הי' נדמה בעיניו עדיין הוא בחור כי כלה בהבל ימיו ח\"ו עד כי בהצטרף כל זמן עבודתו לא יעלו רק לימים מועטים:
ופי' בזה הפסוק ואברהם זקן שנדמה בעיניו זקן גם בהיותו בא בימים מועטים וכ\"כ ואברהם זקן בהיותו זקן נדמה לו כי עדיין אייננו זקן רק בא בימים מועטים ולא שנים מרובים:
ובשו\"ת יעב\"ץ סי' ק\"ע כתב מעשה אירע בימינו כשנתקבל הרב ה\"הה מוהר\"ר אלעזר גאב\"ד דק\"ק אמשטרדם עמד איש אחד שם שהוציא מוניטון שלו בעולם. דהיינו שהדפיס מטבע כסף בדמות צורתו והי' תבנית ראש עד החזה עם פרצוף פנים שלם בולט וכשהצצתי בו נרתעתי ותמהתי מאד אם נעשה מדעת הרב הנ\"ל וברצונו שהי' נודע בשם חסיד בדורו. כי יש בזה איסור ל\"ת של תורה לא תעשון אתי כו' אני אומר בטח שהרב הנ\"ל לא ידע ולא הסכים בעשייתו כי לא יאונה לצדיק כל און. וחזי מאי סלקא ביה לפי מה ששמעתי השררה צוה בגזירה חרוצה לגונזן ולא יראו החוצה:] ואפי' צורה מצויר' בכותל יש להזהר. כי אין לך צלם ודמות דלא שריא בי' רוח רעה. ובעוה\"ר רבו כעת ביחוד בארץ אשכנז אשר למדו ממעשה העכו\"ם ובתיהם מלאים צורת פסל ומסכה ורובן שצורה בולטת תבנית אדם ורמש צפור חית ארץ. ורוב כלים מנחושת וכסף הכל עליו פני אדם מחבלים ומשחיתים יבואו הבית ואלמלי נתנה רשות לעין לראות הי' חרדים ולא הי' יודעים מה לעשות לרוב פחד ע\"כ. ונראה דמהאי טעמא אין לצייר צורתו בפאטיגראפי כי רוח מזיק שורה עליו ומזיק לו במותו. ועי' ט\"ה ח\"א סעי' קס\"ג בהשמטה בד\"ה ועי': . כי הבשר להיותו מעור הנחש הוא מכלה אותו במהרה להסיר טומאתו ממנה למען יהיה העם היושב בה נשוא עון.
ובספר מדרש תלפיות אות א' כתב שמעתי אם ישימו על עיני המת ועל טיבורו ועל מילתו מעפר של א\"י נחשב כאלו הוא קבור ממש בא\"י:
צריך ליזהר בשעת שמניחין את המת בקבר שלא יהי' עפר על פניו שיש לו בושת משאר מתים כי הנפשות הם כתואר הגופים. שפת אמת פ' כ\"ה:
ובענין מ\"ש בצוואת רבי יהודא החסיד בריש ס\"ח דאין לחצוב קבר ולהניחו פתוח אם אין נותנים בו המת מבעוד יום. ואם יניחנו פתוח עד הבוקר בימים מועטים ימות א' מבני העיר. כתב בספר פחד יצחק שבעיר פירארא כשמת הזקן ר' שמואל ראווינה בשנת התפ\"ב הוצרכו הקוברים לחצוב לו קובר ביום שלפני קבורתו לקברו ביום המחרת בבוקר בהשכמה. ובאו לפני הב\"ד ושאלו אם חוששין לצוואת ר' יהודא החסיד. והתיר להם לחצוב אך בתנאי שאחר החציבה יכסוהו במחצלאות או נסרים ולא יניחוהו מגולה בלילה וכן נעשה:
אין נותנין ב' ארונות זה על זה וצריך למחות בקהלות שהקוברים עושים כן שלא ישימו זה על זה אלא בדאיכא בבירור הפסקת ו' טפחים מיהו אם א\"א לקברו בענין אחר ודאי שרי. ש\"ך סי' שס\"ב סק\"ד:
ובספר דבר יום ביומו (כ\"ז שבט) כתב שבעיר קראקא נקבר השארית יוסף ועליו אשתו הרבנית ועליהם נינה הקטן ועליהם בנו של השארית יוסף כך חקוק במצבתם. וא\"כ ד' אנשים נקברו זה על זה. ועי' פתחי תשובה. שם סק\"ג:" + ], + [ + "טעם. שמעמידין את המת ג' פעמים קודם שאומרים עליו צדוק הדין. כדי להבריח רוחות הטומאה הרוצים להחזיק בו שלא להכניס עמו לקבורה כי כשמעמידי' אותו הולכים להם ובימים שאין בהם צדוק הדין א\"צ להעמיד אותו כי ביום זה אין כ\"כ רוחות טומאות מצויות.*ונראה שהי' אומרים צ\"ה קודם שנקבר המת. ועי' מהרי\"ל כשנפטר אשתו העמידו המת בבית שמטהרין שם על הקרקע עם המטה ובנו ובתו ישבו אצל אמם והי' מתאוננים לה והוא הי' אומר צדוק הדין בקול רם ובנו עומד משמאלו ואמר עמו וכל הציבור במתון עמהם ואח\"כ נשאו האבלים את המת עד הקבר ע\"ש. ומהפכין מטתו אחר הנחתו בקבר ג\"פ. בית לחם יהודא סימן שע\"ו סעי' ד'. וביום שאין אומרים תחנון אין להושיב המת ג\"פ וכן אין מהפכין מטתו. שם: שפתי כהן סי' שנ\"ח ס\"ק ד':", + "קונטרס אחרון
ג' פעמים. ובספר מעבר יבק שפת אמת פ' ל\"א כתב בשם נימוקי יוסף סוף פ' המוכר פירות שמעמידין אותו ז' פעמים. כנגד שבעה דברים שהעולם נפסקין מהם כדכתיב זרע. וקציר. קור. וחום. קיץ. וחורף. יום ולילה לא ישבותו. יום ולילה נחשבים אחד. לומר כי החי יתן אל לבו כי העולם וכל עניניו הבל. ואשרי מי שעמלו בתורה ובמע\"ט:
ובשפתי רננות פט\"ו כתב דבכל זמן שעומדים הנושאים את המת עם הארגז להחליף יכוונו להבריח מעליו ומסביביו הרוחות*בספר יע\"ד פי' הפסוק אומרים לעץ אבי אתה ולאבן כי ילדתנו. דהנה הרשע לאחר מיתתו באים הקליפות ונוטלים את המת ועושים עמו מה שרוצים ומניחים על מקום המת עץ או אבן בדמות המת הזה והבנים צועקים אבי אבי אבקשך מחילה. אבל באמת לאו אביו הוא ורק הוא אבן דומם או עץ בעלמא: כי בכל עמידה הרוחות פורחים. ואולי שאין להם רשות רק להלוך לא לעמוד כמו שהמזיק אין לו רשות לזוז ממקומו. ואולי הרוחות נקראים פורחות על זה כדכתיב ונפשותיכן לפורחות:
ונייחא גדולה יהי' לאב בעת שבניו יעסקו בקבורתו וג\"כ ודאי יהי' זכות והנאה לבן בחייו ובמותו ומנהגן של ישראל להקפיד על זה קפידה גדולה. ונלמד ממה שאמר הכתוב באברהם יצחק ויעקב כי קברו אותם בניהם ומנהג המקומות שלוקחין האבלים והקרובים המטה על כתפיהם ואח\"כ שאר העם כאשר כתב המגיה סי' שנ\"ח סעי' ג'. מעבר יבק אמרי נועם פ' כ\"ז:
כשנושאין אותו לקבר אומרים שיר של פגעים. ואחר הקבורה יאמר כל אחד פסוק והוא רחום ג\"פ וזהו גמילות חסד גדול' למת להחליש ראשי המשחית ואם יאמרוהו כל הקהל ג\"פ בקול הנה מה טוב שהם ל\"ט תיבות כנודע ובזה מקילים מעליו כח המלקות מחיבוט הקבר ושאר דינים ואח\"כ יאמרו וסר עונך וחטאתך תכופר. שם פי\"ח:
ועי' ט\"ז סי' שע\"ו סק\"ג שכתב בשם רש\"ל שיש לומר אחר שנקבר ז\"פ ויהי נועם דהיינו בפעם אחד עד מלת כי ומלת כי בכלל. ובפעם הב' עד כי מלאכיו. ובג' עד כי מלאכיו יצוה. בד' עד יצוה לך. ובה' עד לך לשמרך. ובו' עד לשמרך בכל. ובז' עד בכל דרכיך ויש בו סוד. וכתוב בלבוש שגם הוא נהג כן:
אם גשמים מזלפים על מטתו מורה התעוררות הרחמים עליו. שפתי צדק פרק כ\"ד:
צריך כל אדם אפי' העני שבישראל שיהי' הקרקע שהוא קבור בתוכה קנוי לו בכסף. והטעם. לפי שאין רשות לשום משחית להוציא את האדם מרשותו ולא נקרא רשותו אלא א\"כ אותה קרקע קנוי לו ולכך לא רצה אברהם במערה רק בכסף מלא ומטעם זה יעשו בעלי השבעות המשביעים עיגול סביב להם כי אין יכולת השדים לכנוס מר\"ה לרה\"י וכן המנהג את החיות בעת לידתם אחר שהם שוכבים על המטה כדי שלא ישלוט בהם רוחין ולולין. ספר החיים פרק שמיני:
ובענין צדוק הדין כתב בס' חכמת אדם דמנהג הנכון הוא שיאמרו צדוק הדין בשעת יציאת נשמה וכשיגיע לדיין אמת קורע ומברך ברוך דיין אמת בשם ומלכות כל מצטער עליו. וע\"ל בהשמטה לסעי' תתרכ\"ד בד\"ה ועי':
ובספר שבלי הלקט סי' י\"ג כתב וז\"ל מצאתי בשם רבינו שלמה ז\"ל מנהג לומר צידוק הדין בשעת יציאת נשמה וממתינין לכבוד הדבר ואומרים אותו בחצר בית הקברות או על פי המערה בשלום תשכב. פ\"א קברו מת בחוה\"מ ולא רצו לומר עליו צידוק הדין ולא קדיש. שהקדיש אינו בא אלא בשביל הפסוקים של צידוק הדין. ועמד רבי ואמר עליו צידוק הדין וקדיש. שאין זה לא הספד ולא קינה ואין כאן חילול מועד. אלא הוא הודאה וקבלת דין שמים כו' וצידוק הדין כל שבעת ימי אבלותו מצות אמירתו:
ובשם רבינו ישעי' כ' שדחה דבריו וכ' שאין נכון לאומרו לפי שיש בו כמה דברים של עגמת נפש. וכולו הוא מלא דברים המעציבים לבו של אדם ולהזכיר לו יום המיתה. והלכך אין לאומרו בשום יום שאמרו חכמים שאסור להספיד בו. וע\"ל בהשמטה לסעי' תס\"ז בד\"ה אין. בן י\"ב חדש אומרים עליו צ\"ה וקדיש. יעב\"ץ:", + "עד הקבר. בספר מעבר יבק שפתי רננות פ' מ\"ב כתב וז\"ל מצאתי בדרושי גורי האר\"י כי אחרי הקבורה באים ד' מלאכים משפילים הקבר וממעמקים אותו בארץ כגובה קומת האדם. ולהיות כי הקליפה קשורה עם הנשמה ועם הגוף לכן מחברים אותם יחד ואז אוחזים אותם המלאכים באותו האדם כל אחד מן הקצה שלו ומנערים אותו וחובטים אותו במקלות של ברזל כדרך שחובט אדם כסותו ומנערו להסיר ממנו העפר הדבק בו. וכך הם עושים עד שתפרד מעט מעט אותה קליפה מן האדם עד שנעקרת לגמרי. וזהו פירוש חבוט הקבר ממש. אמנם הצדיקים אשר עשו מעשים טובים בחייהם היו חובטים עצמן ומתפרדת קליפה זו מעליהם ע\"י היסורין והצער שסובלין בחייהם ע\"י התורה שמתשת גופו של אדם. ברם להפרידה בחיים לגמרי א\"א ואין איש ניצול מחבוט הקבר אך הרשעים צריכים טרחא יתירה:*ובספר אגרא דכלה (בראשית) כתב דבכל דבר נתלבש ניצוצי קדושה והוצרך לאכילה. ולשתיה גשמיות המלובשת בסוד עפר הכללי הגובר בעוה\"ז העשי' גשמיות ואילו הי' האדם מכוון בכל אכילותיו לא יצטרך לחיבוט הקבר רק כיון שאוכל בשביל תאוותו ועי\"כ נתגבר היסוד העפר ונדבק בגופו ע\"כ הוצרך הגוף לחיבוט הקבר להתבלות בקבר:
ובספר יסוד התשובה פי\"ד כתב וז\"ל פ\"ג במסכת' חיבוט הקבר אמר ר\"י משום ר\"א קשה הדין שהקב\"ה דן את האדם בקבר יותר מדין גיהנם. דין גיהנם מכ' שנה ולמעלה. אבל דין הקבר אפי' צדיקים נידונין בו. אפי' גמולי חלב אפי' יונקי שדים נידונין בה. אבל אמרו חז\"ל הדר בא\"י ומת בע\"ש אינו רואה דין הקבר*ובשם האריז\"ל כ' ששמע מחכם גדול שכל הנקבר ביום ששי אחר ה' שעות ביום והשנה החמישית בכלל אינו רואה תיבוט הקבר כי קדושת השבת מפרידה ממנו בלי צער. וזה סוד יום הששי ה' יתירה כי מאז ולמעלה היא ערב שבת ממש: ומה יעשה וינצל מדין הקבר יהיה אוהב צדקות ואוהב תוכחות וג\"ח ומכניס אורחים תוך ביתו ומתפלל תפלתו בכוונה אפי' מת בח\"ל אין רואה דין חיבוט הקבר [השמטה: בקנ\"א אין רואה דין חיבוט הקבר. בספר תוי\"י בקונ\"א כתב וז\"ל רז\"ל חשבו דברים שהעושה אותן ניצול מחיבוט הקבר וחד מהם אם מת בערב שבת וכו' והקשה מורי הא כוונת רז\"ל להשמיענו איך לעשות תקנה להנצל מחיבוט הקבר משא\"כ בזה שימות בע\"ש אין זה בידו לעשות. וביאר שהוא מוסר גדול שימות בע\"ש ר\"ל לפנות א\"ע מכל עסקי עוה\"ז כאלו מת כדי לעשות הכנה לשבת ובזה ניצול מחיבוט הקבר:]. ובשם ס' ח\"ל כתב דמה שנראה מזוהר בלק שיש דין גיהנם אף פחות מכ' שנה. לפי שיש ב' מיני גיהנם העליון הוא גיהנם של נשמה שהוא קשה מאד וע\"ז נאמר שאין נידון בו אלא מכ' שנה שהוא נידון עליון. אמנם יש גיהנם שהוא לרוח ונפש ובזה נידון אפי' קטן לפי שכלו*בספר דעת זקנים מרבותינו בעלי התוספת ז\"ל במנחת יהודא (וישב) כתב על מה שנאמר וימת גם אותו. וא\"ת למה נענשו ער ואונן והלא לא היו אלא בני ה' שנה כדאי' בסדר עולם ואמרי' בית דין של מעלה אין מענישין עד כ' שנה ותירץ ר' יהודא החסיד דאין הדבר תלוי אלא בדעת ובמחשבה כי יש פחות מי\"ג שנה ערום בדעת ובמחשבה לרעה או לטובה ועל זה נאמר כי כל לבבות דורש ה' ע\"ש. ועי' טעמי מנהגים ח\"א סעי' תרע\"ד: . ובזוהר שלח כתב שענשו התינוק בג\"ע:
ובספר עיקרי הד\"ט סי' ל\"ו אות י\"א כתב וז\"ל בספר פחד יצתק כתב לא נהגו בכמה קהלות לומר ההשכבה בבה\"ק ולא בבית האבל רק לנפטרים מבן י\"ג ומעלה. ונראה הטעם דמי שאינו בר מצוה אינו בן עונשים ומה הצורך לבקש למתק כת הדינים מעליו ע\"כ. וקשה דאי הכי עד בן כ' נמי לא ישכיבוהו דאינו ב\"ע למעלה ומה צורך לבקש מיתוק הדינין עכ\"ל. ולפמ\"ש בס' ח\"ל שיש שני מיני גיהנם. ובגיהנם שהוא לרוח ונפש בזה נידון אפי' קטן לפי שכלו נראה דיכול לומר השכבה וגם קדיש אפי' לפחות מי\"ג כדי למתק כח הדינים מעליו:
ובצל\"ח ברכות דף ק\"ו פי' מה שאמז\"ל כל הקורא ק\"ש ומדקדק באותיותיה מצננין לו גיהנם. כי קשה ממ\"נ אם הוא צדיק גמור מאי עבידתי' בגיהנם כלל שיצטרכו לצנן לו הגיהנם. ואם הוא חייב לסבול עונש בגיהנם א\"כ מה עונש הוא זה אם לא יסבול צער גיהנם ולמה הכניסוהו לגיהנם לבטלה. רק הוא ע\"פ מ\"ש חכמי המוסר שגם הצדיקים בהכנסם לג\"ע עוברים דרך הגיהנם לטובת קצת רשעים קרוביהם שכבר סבלו קרוב לערך עונש המגיע עליהם ואעפ\"כ אין בכחם לעלות ואין חבוש מתיר עצמו והצדיק בעברו מעלה אותם עמו. והצדיק סובל קצת צער לטובת רשעים ההם*בספר קדושת לוי על פרקי אבות כתב ידוע שיש צדיקים אשר המה צריכים לעבור ב' הגזרים גזרי עצים ואש הגיהנם כדי להעלות משם נשמתן של רשעים שיש להם איזה שייכות בשורש נשמת הצדיק. ומדי עברו מתדבקים בו בהצדיק ומצפצפין ועולין. והוא ענין מאמר רז\"ל שיהי' לכ\"א מישראל שני אלפים ות\"ת עבדים מאומות העולם. והוא כי ע\"י קיום מצות ציצית כתקנה יעלו עם הצדיק המקיימה שני אלפים ות\"ת ניצוצות הקדושה מעמקי הקליפות:
ובספר אור החיים עה\"ת (דברים ל\"ב י') כתב שנפש הצדיק תטבול באש הנקרא נהר דינור בעוד שלא נתרחק האש ולא נגשם שבזה לא יצטערו: . וע\"ז אמרו כאן שהקורא ק\"ש ומדקדק באותיותיה אפי' אם ילך לג\"ע דרך הגיהגם אז יצננו לו הגיהנם דרך הילוכו שם. ואולי לזה כיוונו בשלהי חגיגה ת\"ח אין אור של גיהנם שולטת בהם. היינו אפי' בעברם דרך שם אין האור שולטת בהם כי ציננו לו האור עכ\"ל:
וראיתי בכתבי הגאון הקדוש מהר\"ש מבעלז זצוק\"ל (סדר הגדה) שכתב וז\"ל שמעתי שיש צדיקים שבחייהם הולכים בגיהנם ומעלים משם הנשמות. ובספר מדרש אליהו דף מ\"ג כתב דצדיק שבא לתקן הקב\"ה מבטיחו שלא יחטא:
ובשם הרב הצדיק הקדוש מוהר\"ר חיים מקאסוב זצוק\"ל כשאמר הפסוק (תהלים ט\"ז) לא תתן חסידך לראות שחת אמר רבש\"ע לא יהי' החסידים שלי בגיהנם שלא אצטרך לילך שמה לקחתם משם. וראיתי באיזה ספר כשבא הב\"ח ז\"ל שמה רצו לכבד אותו במצוה זאת ע\"י שמצאו בו שמץ שוגג שבסיבתו הלכו שור וחמור איזה פסיעות וציננו את הגיהנם מקום שלשים יום כמאה\"כ וסביביו נשערה מאד. ובשם קדוש א' שפי' וסביביו נשערה מאד דהאמת אין רק חוט השערה ודי בזה ע\"ד אומרם ז\"ל ה\"ד יסורים וחשב דברים קטנים הושיט ידו לכוס וכו'. ועי' ליקוטים סעי' נ\"ו בהשמטה בד\"ה ובס' שארית ישראל:
כתב בספר מנחם ציון להרב הצדיק הקדוש מרימנאב זצוק\"ל בשם המדרש דמה שאמרו ז\"ל עתיד הקב\"ה לעשות מחול לצדיקים*ובענין המחול פי' הראשונים כי במחול אין מעלה ומטה רק סביב סביב כן הצדיקים כולם יהי' מעלתם בשוה בלא מעלה ומטה בלא קנאה ושנאה. וזאת המעלה לא תהי' בכל עידן רק באפשר לפרקים בשבתות ומועדים ובשאר הימים כשיושבין הצדיקים במתיבתות ודאי ראשיהם כפופין כי כ\"א מתבייש ממעלת חבירו והשי\"ת יודע. אגרא דפרקא אות שי\"ד: המחול הזה יהי' בגיהנם שהוא מקום רחבת ידים*בספר מגלה עמוקו' פ' ויקרא כתב בשם סודי רזא שהגיהנם הוא אורך מהלך רי\"ו אלפים שנה: כי הצדיקים יבקשו רחמים על הרשעים וימחלו עונותיהם:
ובספר תשואות חן כתב קבלתי מרבותי שבחי' משיח יהי' שביכלתו ללמוד זכות על כל ישראל וע\"י הלימוד זכות יפול הרהורי תשובה בכולם ויהיו כולם צדיקים. ופי' בזה כוונת הפסוק סוף מלאכי הנה אנכי שולח לכם את אליהו הנביא לפני בא יום ה' הגדול והנורא. כי בבעלי המחלוקת הושדא נרגא דממ\"נ אם ילמד זכות על אחד ממילא זה שכנגדו נשאר חייב ואם בהיפך נמצא זה חייב. ולצורך כל זה ישלח הקב\"ה את אליהו לעולם יום אחד לפני בואו לעשות שלום בעולם ואז יבא משיח בב\"א ללמוד זכות על כולם ויהיה כל העולם זכאי:" + ], + [ + "טעם. שחייב לקרוע. מדכתיב גבי בני אהרן ראשיכם אל תפרעו ובגדיכם לא תפרומו ולא תמותו הא אחר שלא פרע ולא פרם חייב מדרבנן. שבילי הלקט הלכה כ\"ג ועי' מ\"ק דף ט\"ו ע\"א. והקריעה צריכה להיות מעומד ושיעורה טפח. קריעה מעומד. דכתיב ויקם המלך ויקרע את בגדיו. ושיעורה טפח דכתיב ויאחז המלך את בגדיו ויקרעם ואחיזה הוי טפח. דעת זקנים פ' שמיני:", + "קונטרס אחרון
שיעורה טפח. ועי' באה\"ט סי' ש\"מ ס\"ק י\"ד. דאם לא קרע בגד העליון בדיעבד יצא:
ובספר זכור לאברהם כתב בשם הגו\"ר להתיר באשה שתקרע אפי' לכתחלה בבגד התחתון משום כבודה:
ובספר עמק ברכה כתב בשם מ\"ב על מה שכתב בש\"ע סימן תקמ\"ז נוהגין בני אשכנז שלא לקרוע בחוה\"מ כ\"א על אביו ואמו ועל שאר המתים לאחר המועד. דוקא בני אשכנז ממש ולא כל אותן המדברים בלשון אשכנז כי במדינת פולין והנמשכין אחריהן קורעין על המתים בחוה\"מ:
כתב בספר ברכי יוסף שכל קריעה טוב שתהי' ע\"י אחר דמתבייש ממנו ואיכא עגמת נפש טפי שאחר קורע כסותו והוא שותק ומקבל עליו דינו יתברך:
ועי' בספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' רכ\"ד בשם הטור סי' שע\"ו דהאבל מברך דיין האמת אחר קבורה:" + ], + [ + "טעם. שנוהגין שלא להושיט אחד לחבירו כלי שבו משליכין העפר אלא מניחין אותו לפניו על הארץ וכן המים שרוחצין ידיהם בשובם מבית הקברות אין מושיטין אחד לחבירו. לפי שאין שלטון ביום המות. ועוד שלא להושיט צרה לחבירו. מעבר יבק שפת אמת פ' כ\"ז:", + "קונטרס אחרון
שבו משליכין העפר. ובענין חפירת קבר בכסוי ביו\"ט ב' עי' שערי תשובה א\"ח סי' תקכ\"ו סק\"ג וז\"ל עי' בס' רב משולם בליקוטים של הגאון ח\"צ ז\"ל להתיר בחפירת קבר בכסוי אף שאין מיוחדים לזה. כי הוא להרבות כבודו כדאי' בסוטה כבודו במרובים וכן עשיתי מעשה בא' מתושבי הקהלה שנקבר ביום ב' של ר\"ה וכסיתי עליו עפר הקבורה אם כי לא הייתי מחברת הקברנים דלא גרע מלמיגז ליה אסא עכ\"ל. ועי' באה\"ט שם סק\"ה:
ובספר אשל אברהם מהדורא תנינא סי' תקכ\"ו כתב וז\"ל ב\"מ ביו\"ט ראשון הזהרתי להאונן אז שיזהיר שלא ישליך מי מעב\"י עפר רק גוף הב\"מ נותן יהודי בקבר ולא יותר וטלטול הב\"מ בלילה להניחו ע\"ג קרקע התרתי ע\"י יהודי וכן סתימת פיו וכמו שביום מטלטלין הב\"מ לטהרה וכדומה ועי' או\"ח שם:" + ], + [ + "טעם. שרוחצין הידים בשובו לחצר בה\"ק. מפני שהשדים מלוין החוזרין ויש לרחוץ גם הפנים.* ובמהרי\"ל כתב ששפשף באצבעותיו את עיניו קודם ניגוב וכן השיב בתשו' שכן קיבל מרבו על שם בלע המות וגו' ובבואו לחצר ב\"ה ונטלו שנית הי' מקנח עיניו באצבעותיו כבראשונה וישב גם שם עם הציבור ג\"פ. וטוב להריק עליו המים בג\"פ דלא גרע מנט\"י שחרית. ולכן שופכים אותם המים במקום מדרון החוצה לרוחות הפורחות. כי בזה בעלי החובה יקחו חלקם ויתרחקו מעל האבל. ואין לערב מים במים פן יחזקו מוסרותם כי פיזור לרשעים הנאה לעולם ובזה יבושו ויחתו מגבורתם. שפתי אמת פל\"ה. (שנאמר ומחה אלהים דמעה מעל כל פנים). מ\"א סי' ד' ס\"ק כ'. ונהגו להקפיד אם יכנס אדם לבית אחר קודם שירחץ וישב ג\"פ ומנהג אבותינו תורה. רמ\"א יו\"ד סימן שע\"ו סעי' ד'. ועוד רמז. כי ידינו לא שפכו את הדם הזה שלא מנענו ממנו צרכיו ובקורו בעת חליו וטוב שלא לנגב ידיו במפה כי בזה מראה שאינו מסיח דעתו מן האבל ואינו משליך אחרי גוו זכרון יום המות. מעבר יבק שפתי רננות פ' י\"ט ומנהג לשפוך כל המים שבכלי אחר שנטל ידיו מהם כדאמרינן במים של שחרית.*כתב בהגהות מהגאון ר' ברוך פרענקיל א\"ח סי' ד' סעי' י\"ח וז\"ל ובתשובת מהרי\"ל סי' כ\"ג איתא בזה\"ל והבאים מבית עולמי' להתפלל יפה עושי' שרוחצין ידיהם משום רוח הטומאה השורה בבית הקברות בו' ולהכי רוחצי' שנית בשוב' לחצר ב\"ה בו' ע\"ש והיינו לפי מנהג מקומן שבשובם מלוית המת הלכו לחצר ב\"ה ואמרו שם תפלות גם ויהי נועם וכדומה ונהגו ביציאתם מב\"ע רחצו מיד ידיהם ואח\"כ הלכו לחצר ב\"ה ורחצו ידיהם שנית ולזה מפרש מהרי\"ל שטעם רחיצה ראשונה משום רוח הטומאה השורה בבה\"ק שראוי להקדים רחיצה כזו והרחיצה שנייה מחצר ב\"ה הוא לגרש השדים המתלוים עם החוזרים שאינם סרים טרם ישבו בחצר ב\"ה עכ\"ל ע\"ש. ונהגו ליטול אפי' נכנס למת א' וה\"ה המלוין אותו. מ\"א סי' ד' ס\"ק כ\"א. ועי' פ\"מ שם דחוץ לד' אמות מן המת א\"צ נטילה ע\"ש: שפת אמת פ' ל\"ה:", + "קונטרס אחרון
שלא לנגב ידיו במפה. ובספר עקרי הד\"ט סי' ל\"ה אות ט' כתב וז\"ל יש נוהגים בחזרה מבה\"ק לרחוץ ידיהם ואינן נוגבין אותם וכהרכה\"ג סי' שע\"ו וראה רבותיו מהר\"י בריאל והריב\"ק שהיו מקנחים אותן וכן הי' נוהג כמותן:" + ], + [ + "טעם. כשיוצאין מבית הקברות תולשין עשבים בצרור עפרם ורחיצת הידים במים. זכר לטהרת טומאת מת שהוא באזוב ואפר פרה ומים. כל בו:" + ], + [ + "עוד טעם. שתולשין עשבים רמז לתחיית המתים כענין ויציצו מעיר כעשב הארץ. אבודרהם:" + ], + [ + "עוד טעם. להורות כי נסתלק ממזון תחתון הנרמז בעשב מן הארץ שהוא מאכל לנפשו הבהמות ונתעלה ללחום לחם אבירים ועושין כן ג\"פ לרמוז שנפש רוח נשמה של הנפטר מתעלין למזון העליון. מעבר יבק שפת אמת פ' ל':" + ], + [ + "טעם. שיושבים ג' פעמים וי\"א ז' פעמים. מפני הרוחות המלוות את המת ובכל עת שהוא יושב בורחין ממנו. לבוש סי' שע\"ו סעי' ד':", + "קונטרס אחרון
ג\"פ. וכשנקבר המת ביו\"ט יכולין לישב כך ג\"פ כמו בחול. רמ\"א סי' שע\"ו סי' ד'. וי\"א ז\"פ כנגד שבעה הבלים שבתחלת ספר קהלת. ר\"ע מברטנורה ב\"ב פ\"ו מ\"ז. ועי' תוי\"ט שם שהנכון שהוא כנגד ז' דברים שעניני העולה נפסקים בהם כדכתיב זרע. וקציר. וקור. וחום. וקיץ. וחורף. ויום ולילה. לא ישבותו. ויום ולילה נחשבין אחת כדכתיב ויהי ערב וגו' יום אחד. לומר כי החי יתן אל לבו כי העולם וכל עניניו הבל. ואשרי מי שעמלו בתורה ומעשים טובים:
וכשאמרו במי שחוזר מאחורי המת לישב ז\"פ לא אמרו אלא למי שהולך לביה\"ק ובחזרתו ובקרובים וביום ראשון ובמקום שנהגו. טור סי' שע\"ו:
ועי' חק יעקב או\"ח סי' תכ\"ט סק\"ז דכתב ליישב ממ\"ש ביו\"ד סי' שנ\"ח דבימים שאין אומרים צ\"ה א\"צ להעמיד המת ג\"פ משום שאין רוחות הטומאה מצויים כ\"כ באותן הימים. משום דדוקא על המת עצמו כיון שאין מדת הדין מתוחה עליו באותן הימים לא חיישינן שידבקו עליו רוחות הטומאה ואינם מצוים אצלו אבל אנשים המלוים אותו צריכין לישב להסיר מהם רוחות הטומאה ע\"ש. ויכול לתלוש עפר ועשבים בחוה\"מ שהוא זכר לתחייה עי' באה\"ט או\"ח סימן תקמ\"ז סק\"ז:" + ], + [ + "טעם. שנוהגין לתלוש העשבים מן הקרקע בשעה שנפטרי' מן המת ומשליכין אחוריהם ולא לפניהם. לפי שהנשמה מלווה את הגוף של מת עד הקבר ואינה רשאה לחזור לאחוריה עד שיתנו לה הקהל רשות וזריקה לאחוריה היא סימן רשות כמו תלכו למנוחייכי. תשב\"ץ אות תמ\"ט:", + "קונטרס אחרון
תלכו למנוחייכו. בסוף מס' שמחות כתיב הנפטר מן המת יאמר לו לך בשלום שנאמר ואתה תבוא אל אבותיך בשלום.*בספר מגיד תעולמה (ברכות דף י\"ד) כתב דלכך אמרו ז\"ל דלחי יאמר לך לשלום משא\"כ וכו' יאמר לך בשלום. דלחי נותנין מדת השלום היינו שילך משלום אל שלום ממדריגה למדריגה משא\"כ וכו' אומרים לך בשלום באותו השלום שפעל ועשה כל ימי חייו כי היום לעשותם וכו': וכתב הר\"ן כי מפני שהוא נבעת צריך לפקדו לשלום בהליכתו. וכזה פסק הרמב\"ם ז\"ל בפרק ד' מהלכות אבל שחובה למלוין לומר כן. וברבות המלוים אותו נשאר לו שמירה מעולה גם אחר שנקבר. שהמצוה ההוא להנאתו ולהגן עליו. ולויית המת וכל צרכיו הוא חסד ואמת כי בהם תתחזק נפשו בצרור החיים. מעבר יבק מנחת אהרן פ\"ה:
ואפי' בלויית החיים אמרו בסוטה פ\"ט כל שאינו מלוה ומתלוה כאילו שופך דמים וזהו ששוה בחיים ובמתים. ועוד אמרו שם כופין ללויה ששכר לויה אין לו שיעור*בספר ילקוט הראובני פי' בשם ס\"ח הפסוק על כן לא יאכלו כו' שאמרו השבטים הואיל ואנחנו פשענו שהנחנו את הזקן לבדו ואירע לו כן: . גם שיש שיעור ללויה כמו שאמרו הרב לתלמיד עד עיבורה של עיר חבר לחבר עד תחום שבת תלמיד לרב שאינו מובהק עד פרסה. ברבו מובהק ג' פרסאות. שם. ועי' ליקוטים בעליית ד\"א בד\"ה אמרו:
ובספר שדי חמד אות ק\"ץ כתב מה שנוהגים שהמלוים את המת ד' אמות ממתינים עד כדי שיתעלם מן העין. אולי עושים כן מפני כבוד המת כדקי\"ל בסי' רמ\"ד סעיף ב' לענין קימה בפני ת\"ח עד שיעבור מכנגד פניו:" + ], + [ + "טעם. שהקינה מיוחדת לנשים כדכתיב ולמדנה בנותיכם נהי ואשה רעותה קינה. וכן התבוננו וקראו למקוננות. ובמשנה נשים במועד מענות ועי' סי' ת\"א סעי' ה'. מפני שהם מצד הדין ולכן בבכייתן ודמעתן מכבות אותו. כי אותם הבאים מכח הדינים יפה כחם לשברם ולהחלישם. שפתי רננות פ\"י: " + ], + [ + "טעם. שנהגו האוננים להמתין להתפלל עד אחר הקבורה אף שכבר נתפשרו עם הח\"ק בעד מקום הקבורה. משום דהא דנמסר לכספים מהני. היינו במקום שמוליכין המת למקום רחוק ואין אונן הולך עמהם. אבל במקום שגם קרובים הולכים בשעת קבורה לא מהני.*וע\"ש ס\"ק ט\"ז בשם ישועות יעקב א\"ה סי' ע\"א סק\"ד עמ\"ש שם סעי' א' דאונן בשבת וי\"ט חייב ככל המצות. ואם רוצה לקברו ביו\"ט ראשון וכ\"ש בי\"ט שני אסור בכולן. אבל אם א\"צ לעסוק בצרכי המת כגון במקום שיש חבורה והקרובים סומכים עליהם בענין קבורת המת חייבים בכל המצות דלא שייך כאן מפני כבודו של מת שאין ככוד המת שיתעסקו בו יותר מכדי צרכו ביו\"ט: פ\"ת סי' שמ\"א ס\"ק כ\"א בשם הנוב\"י:" + ], + [ + "טעם. שנוהגין כשחוזרין מללוות את המת הולכין בדרך אחר. הוא עפ\"י משאחז\"ל (ברכות דף נ\"א) אל תעמוד לפני הנשים בשעה שחוזרות מן המת מפני שמלאך המות מרקד ובא לפניהן וחרבו בידו ויש לו רשות לחבל ואי פגע מאי תקנתיה כו' ואי איכא דרכא אחרינ' ליזיל בה. ועי' זוהר ויקהל דף קצ\"ו:" + ], + [ + "טעם. המנהג להברות כל אחד בביצים. לפי שהם עגולים כלומר גלגל הוא שחוזר בעולם. כל בו. ועי' אמרי ברוך סי' שע\"ח בשם שיורי כנה\"ג דאבל לא יקלף בעצמו הביצה מפני שנראה כרעבתן:" + ], + [ + "טעם. שאסור לאבל לאכול סעודה הראשונה משלו. דאמר קב\"ה ליחזקאל ולחם אנשים לא תאכל ופירושו לחם של שאר אנשים. ודוקא ליחזקאל צוה כן מכלל דכ\"ע כשהם אבלי' אסור לאכול מדידהו רק לחם של שאר אנשים.*ועיין פ\"ח א\"ח סי' ת\"כ דמברין בר\"ח במכ\"ש ממ\"ש בסי' תקמ\"ז סעי' ח' שמברין בחוה\"מ וכ\"כ הב\"י שם בשם סמ\"ג דמברין בחנוכה ור\"ח. והרמב\"ם והרמב\"ן והרא\"ש הסכימו ג\"כ להברות אף בחוה\"מ ע\"ש. ובספר התניא סי' ל\"ז כתב וז\"ל ומנהגינו להברות את האבל אפי' בשבת וכ\"ש בחנוכה ובפורים וכן כתב רבינו משה כמז\"ל ע\"ש. ועי' פסקי תוס' מ\"ק אות ק\"א דאין הבראה אלא ביום קבורה וביום שמועה ואין מברין בחנוכה ור\"ח. וכן כתב מהרש\"ל דאין מברין את האבל בע\"פ וכן אם נקבר המת בע\"ש אחר חצות אין אומרין צדוק הדין ואין מברין את האבל ע\"ש. ועי' באה\"ט סי' שע\"ח סק\"ו. והיכא שמת ונקבר בלילה מברין בלילה ואם לא אכל בלילה מברין ביום שאחריו שעדיין הוא יום דאשון וסעודה ראשונה. נודע ביהודה סי' צ\"ח. כתב הרקח סי' שי\"ג כשמת ברגל אין מראין לו פני' כי אין מראין פני' בי\"ט ואחר ההג מברין אותו וישב ז' ימי אבילות עם יום האחרון ומונה ל' יום מיום הקבורה:
ולענין אם מת בר\"ה כתב הט\"ז יו\"ד סי' שצ\"ט סק\"ז לחלק דכל שמת ונקבר ביום הראשון כשם שהראשון אינו עולה למנין שבעה כך השני כחד יום הם אבל אם נקבר ביום שני של ר\"ה. פשוט דמונה ממנו ואין בזה עיכוב לומר דהוא שייך ליום ראשון. משום דבכל מנין מנינן ר\"ה לשני ימים רק באם הוה הקבורה בי\"ט ראשון של ר\"ה ואז לא מנינן אותו הראשון אז גריר אבתריה גם יום השני מחמת דיומא אריכתא חשבינן ליה משא\"כ בנקבר ביום שני ע\"ש ועי' מ\"א סי' תקמ\"ח סק\"ב דמיקל אף בנקבר בי\"ט א' דר\"ה אפ\"ה י\"ט ב' דר\"ה עולה למנין ז' ע\"ש. וכן כתב בישועות יעקב שם ס\"ק ג' ע\"ש. ובחדושים מהגאון בעל יד אפרים סעי' כ\"ז כתב ג\"כ דלא כהט\"ז וכתב דקי\"ל הלכה כדברי המקיל באבל ע\"ש. שבלי הלקט הלכה כ\"ג:", + "קונטרס אחרון
לחם של שאר אנשים.*רבינו בחיי (תולדות) כתב על פסוק ויזד יעקב נזיד. הי' ראוי שיאמר ויזד יצחק. שהרי בעד אברהם הי' מתאבל. אבל מפני שהאבל אסור לאכול משלו לכך התקין יעקב המאכל הזה. ותבשיל של עדשים הי' מנהג לאוכלן בבית האבל. לפי שעדשה סגורה ועגולה כגלגל לומר גלגל הוא שחוזר בעולם. ומה עדשה אין לה פה כך האבל אסור לדבר: עי' באר הגולה סי' שע\"ט וז\"ל מה שלא ראיתי נוהגין להוסיף ברכת אבלים בברכה רביעית. לפי שסמכו על דברי התוספות כתובות דף ח' ריש ע\"ב שהוכיחו שם דברכת אבלים אינה אלא בעשרה וכ\"כ הב\"י בשם הרמב\"ן:
אין אוכלים סעודה ראשונה משל אבל כי כחות הדין עתה שולטים בביתו ובכל אשר לו ואנו צריכים להשפיעו מכחות החסד ואין מאכלו בריאה לו להיותו עתה מצד כחות הדין ואותם שהיו נוהגים להברותו מסייע לדעת זה. מעבר יבק שפת אמת פ' כ\"ח. [השמטה: בקנ\"א שפת אמת פ' כ\"ח. ועי' חכמת אדם כלל קנ\"ח סעי' ה' שכתב בשם רבינו ירוחם. הטעם. שמברין את האבל. כי האבל דואג ונאנח על מתו ואינו חושש לאכול כי רצונו למות גם הוא ע\"כ צוה השי\"ת לאחרים שיאכילוהו משלהם לפיכך הפוחת לא יפחות מסעודה ראשונה שהוא עיקר זמן מרירותו אבל סעודה שניה מותר אפי' הוא ביום ראשון:
והלבוש כתב. הטעם. שכל זה בכלל נחמה הוא שמראין לאבל שמשימין אותו על לבם ולא ישליכוהו אחר גוום:]" + ], + [ + "טעם. שאסור בנעילת הסנדל. מדקאמר לי' רחמנא ליחזקאל (יחזקאל כ\"ד) ונעלך תשים ברגליך מכלל דכולי עלמא אסור. וטעם. שאסור בת\"ה מדכתיב וינחם דוד את אשתו ויבא אליה משמע דוקא אחר הנחמה דהיינו ז' אבל מקודם אסור. מ\"ק דף ט\"ו ע\"ב. ועי' שבלי הלקט הלכה ל\"א.", + "וטעם. שאסור בת\"ת. משום דכתיב פקודי ה' ישרים משמחי לב ואבל אסור בשמחה כל ז'. ש\"ך סימן שפ\"ד ס\"ק א'. ועי' מ\"ק דף ט\"ו ע\"א. וע\"ל סעי' תרנ\"ח בד\"ה ובספר: ", + "קונטרס אחרון
משמחי לב. ובספר שדי חמד אות כ\"ה כתב בשם הרב נוה שלום סי' שפ\"ד דאע\"ג דאבל אסור בת\"ת מותר ללמוד בספרי יראה ובספרי מוסר המעוררים לב האדם לשוב אל אבינו שבשמים כי השעה צריכה לכך להיות מדת הדין מתוחה עליו. וגדולה תשובה שמביאה רפואה לו ולכל העולם כי שב אפו ממנו ולא יוסיף לדאבה עוד ע\"ש.
ועי' נועם מגדים בשם שו\"ת הגאון פ\"מ כ\"י סי' נ\"א שכ' דממ\"ש בסי' תקנ\"ג דא\"א פרקים בשבת משמע דה\"ה אבל אין לומר במה מדליקין תוך ז' דאמירת במה מדליקין הוא לימוד תורה להזהיר בדיני שבת ודאי אסור לאבל לומר כן. ושלום עליכם יראה דאין לאבל לומר כי שרוי בצער וצ\"ע ע\"כ. ומותר בשבת לקרות הפרשה שמו\"ת ולא יקרא פירש\"י. חידושים וביאורים להגאון מוהר\"ר אפרים זלמן מרגליות:" + ], + [ + "טעם. למנהג שמדליקים נר על המתים במקומו בשבעת הימים. כי בה אית נייחא לנשמתא ודאי וכן בכל י\"ב חודש בבתי כנסיות שהוא זמן שכלה גופו בקרקע ונשמתו נדונת אז ועולה ויורדת כנדרש בזוהר פ' חיי שרה. מעבר יבק שפתי אמת פ' ט\"ו. ועי' פ\"מ או\"ח סימן קל\"ב ס\"ק ב' דאם מת לו מת קודם הרגל מדליק נר כל שבעה בחדר שאין אוכלין שם ואין הרגל מבטל זה*ובספר אשל אברהם סי' תקי\"ד בתב וז\"ל ואולי שב ואל תעשה עדיף שכיון שמעמידין במקום שאין אוכלים שם ההדלקה הוא שלא לצורך ביו\"ט. אך בר\"ה שהתעוררות לתשובה טובה ידליקו ע\"י נכרי במקום שיהיה מזה צד תועלת בטלטול מטלטלין ע\"י נר ואם יעמוד במקום שרבים אוכלים שם ג\"כ אין קפידא כן אני מוכרח לומר עכשיו הלכה למעשה עכ\"ל. וע\"י עכו\"ם יש להתיר להדליק ביו\"ט ע\"ש. ואם אין לו חדר אחר יש להדליקו בבהכ\"נ. א\"ר סימן קל\"ג סק\"ז:" + ], + [ + "טעם. שמעמידין בבית האבל צלוחית עם מים וחתיכת מפה לבנה. לרמז אם יהי' חטאיכם כשנים כשלג ילבינו. ולעורר מדת החסד שיתפשט בעולם. ומים מצד החסד:" + ], + [ + "עוד טעם. ע\"פ מה דאיתא סנהדרין דף ל\"ב ע\"ב אור הנר בברור חיל (שם מקום) משתה שם. משתה שם. פי' בימי השמד לא היו יכולין לעשות חופה בפרהסיא והיו עושין ישראל הענין בצנעה וכל מי שהיו שם נרות דולקות באסקופא הי' סי' כמי שצועק משתה שם. משתה שם. והיו יודעין שבאותו חצר איכא הכנסת כלה. וכדי שלא יהיו סבורין שזה הנר שמדליקין כדי לעשות נייחא לנשמתא שהוא נר של שמחה ומשתה. ע\"כ נותנין צלוחית עם מים וחתיכת מפה לבנה שנשאר מן תכריכי המת אצל הנר לסימן שזה הנר אינו של שמחה רק שטיהרו כאן את המת*ובספר הר אבל כתב דמה שנוהגין להניח להדליק נר שיהי' דולק כל ז' וכן להניח כל מים אצלו. לרמז כי הן מן ב' יסודות אש ומים הנשארים כי הרוח שב אל אלקים. והעפר שב למקומו: בשם ידידי הה\"ג מוה' משולם סאלאט נ\"י ראב\"ד דפה לבוב:" + ], + [ + "טעם. שאין אומרים האידנא ברכת אבלים בברכה רביעית בבית אבל. לפי שסומכין על התוס' כתובות דף ח' ע\"ב בד\"ה כי דאין אומרים ברכת אבלים שבברכת המזון אלא בעשרה. ואם יש ברית בבית האבל א\"א ברכת אבלים אפי' בעשרה משום דיו\"ט שלו הוא והוי דבר שבפרהסיא.*וכן א\"א נוסח זה בשבת אפי' בעשרה כי אין לומר צידוק הדין על מת בשבת. אמרי נועם פ' ל\"ט: פ\"מ א\"ח סימן קפ\"ט:" + ], + [ + "טעם. שאסיר להניח תפילין. מדאמר ליה רחמנא ליחזקאל פארך חבוש עליך ואין פאר אלא תפילין מכלל דכ\"ע אסור. מ\"ק דף ט\"ו ע\"א. ודוקא ביום ראשון אסור שאז עיקר מרירותו דדוקא ת\"ת דכתיב בה משמחי לב ושמחה אסורה כל ז' אבל בתפילין אין בהם אלא משום פאר וסגי שלא יתפאר יום ראשון ואח\"כ מותר.*ועי' א\"ר סי' ל\"ח דביום קבורה אין מניחין אף שמת אתמול כמו בשמועה קרובה. וכן אם שמע בלילה או נקבר בלילה אינו מניח תפילין ביום ע\"כ. ועי' דגול מרבבה סי' שפ\"ח. ובפתחי תשובה שם כתב בשם ספר חומות ירושלים דדעתו שיניח בלא ברכה ויכסה אותם. עוד כתב א\"ר שם דמי שמת לו מת ונקבר ביו\"ט מניח תפילין ביום ראשון שאחר יו\"ט דהא כבר נהג דברים שבצנעה גם מנחמין בי\"ט ע\"ש. ובהגהות אמרי ברוך סי' שפ\"ה כתב בשם שיורי כנה\"ג דמי שמת לו מת ברגל או באה לו שמועה קרובה ברגל אסור להניח תפילין יום ראשון אחר הרגל עי\"ש:
ובספר שדי חמד באסיפת דינים מערכת אבילות אות ר\"ה כתב דמה שכתב הפמ\"ג סי' תקמ\"ח סק\"ה דביום ראשון אחר החג מניח תפילין ולדידן יום א' הוא שני דיו\"ט אחרון עולה לא' אף לבני א\"י ל\"ש כן. יש ט\"ס וצריך להיות אך לבני א\"י ל\"ש כן. ור\"ל דדוקא בח\"ל דיו\"ט ב' עולה לא' מימי האבילות ויום מוצאי החג הוא יום ב' לאבילות חייב להניח תפילין. אבל לבני א\"י לא שייך כן. כי לדידהו יום מוצאי החג הוא יום ראשון של אבילות ואסור להניח בו תפילין. והאריך שם והעלה דגם בני א\"י יניחו בברכה ביום מוצאי החג דלא כדמשמע מדברי הפמ\"ג.
ואין להניח תפילין דר\"ת כל ז' ימי אבילות. באה\"ט סי' ל\"ה סק\"ה בשם האריז\"ל. ועי' ברכי יוסף סי' ל\"ה סעי' ד' וז\"ל יש שכתבו בשם האר\"י זצ\"ל שהאבל לא יניח תפילין דר\"ת. אבל ראיתי למופת הדור המקובל המופלא קדוש יאמר לו במהר\"ר שלום נר\"ו שהניח תפילין דר\"ת בימי אבלו ואמר מר שבכתבי מהרח\"ו זצ\"ל האמיתיים לא נמצא זה ולדעתו יש להניחם גם בימי האבל ע\"ש. אך בשיורי ברכה סי' ל\"ח ובבר\"י סי' פ\"ח כתב כיון דפליגי בזה שב ואל תעשה עדיף:
ועי' פתחי תשובה סי' ת' סק\"ד וז\"ל עי' בתשובת אש דת שכתב דאם אירע לאבל בשבת שתוך ז' הוא חיוב לעלות לתורה כגון אם אשתו יולדת או שהוא יא\"צ מותר לעלות לתורה דאם אינו עולה יהי' אבילות דפרהסיא ע\"ש. ועי' ט\"ז סי' ת\"ב ס\"ק ה' דאבל שחל שביעי שלו בשבת מותר לקרותו לתורה שבת במנחה ובמוצ\"ש אין חל עליו שום אבילות ע\"ש. ועי' ט\"ז או\"ח סי' תקנ\"ה. ועי' פתחי תשובה סי' שצ\"ט ס\"ק א' דאבל מותר לעלות לתורה בש\"ת ע\"ש. ועי' בש\"ת א\"ח סי' תקנ\"ד סק\"א בשם מח\"ב דבט\"ב יכול לעלות לתורה ולהפטיר כיון דהוי דברים הרעים וכ\"ע אסורי בתורה כמוהו ע'\"ש. ופשוט שהאבל מותר להשתמש בתשמישי התורה כשקורין כגון גלילה וכיוצא בה דקריאה לחוד אסור לו משום דכתיב משמחי לב. ט\"ז סי' שפ\"ד.
אונן במו\"ש שאינו חייב בתפל'. יום ראשון אחר הקבור' כשמתפלל שחרית לא יאמר אתה חוננתנו בתפלתו. שע\"ת סי' רצ\"ד. ומי שמת לו מת בליל' בימי ספירת העומר באופן שיהי' אונן כל הלילה ההוא ויום המחר יספור בו בליל' בלא ברכה ושוב ממילא בימי' שאחריו יספור בברכה (נודע ביהודא סי' כ\"ז). ועי' פתחי תשובה סי' שמ\"א סק\"ד וז\"ל כתב בספר חמודי דניאל כ\"י דאונן אע\"פ שמותר לאכול בלא ברכה בנטילת ידים חייב בין במים ראשונים בין באחרונים ע\"כ. ומכל מקום נראה דהאונן יטול ידיו ולא יברך ע\"ש. והכלבו כתב שמברך ברכת המוציא מפני שאסור לאכול בלא ברכה ע\"ש. ואם מת בליל' ולא התפלל עדיין תפלת ערבית אמרינן מאחר שכבר חל עליו חיוב התפל' קודם שמת אף שלאחר שמת לא הי' יכול להתפלל צריך להתפלל שחרית שתים. (חכמת אדם כלל קמ\"ח סעי' ז') ואם עשה צרכיו בעודו אונן חייב לברך אשר יצר אחר שנקבר המת אפי' כל היום. פתחי תשובה שם סק\"ה. אונן בחנוכה יניח לאשתו או לאחר להדליק ויענה אמן. א\"ר סי' תר\"ע ס\"ק י\"ט. ואם הוא יחידי ידליק הנרות משום פרסומי ניסא בלא ברכה. (פ\"מ שם סק\"ד). אונן בפסח חייב בלילה לקדש ולברך המוציא וב\"ה אך סדר הגדה בליל פסח יאמר אחר לפניו והוא ישב וישמע מפיו. א\"ר סי' קמ\"ח סק\"ד בשם מהר\"מ מלובלין. כתב בשו\"ת שבות יעקב ח\"ג שאלה צ\"ה וז\"ל נפל שלא חי שלשים יום אין כאן חשש אנינות וכ\"ש אבילות ע\"ש: שבלי הלקט הלכה כ\"ה. ", + "קונטרס אחרון
דכ\"ע אסור. בספר מעבר יבק שפת אמת פ' ל\"ד כתב דהמבין סוד שער של תפילין יבין עוד טעם לשבח למה האבל פטור מהם ביום ראשון. וכן בט\"ב שבעונותינו ירדנו פלאים אין מניחין תפילין בבוקר בעת האבל וכ' שם וראיתי יחידים שאינן מונעים עצמם מתפילין לא ביום א' של אבילות וגם לא בט\"ב כו' ע\"ש. ועי' ט\"ה סעי' תרמ\"ז בהשמטה ובקונ\"א שם:", + "משמחי לב. ועי' מטה משה אות רמ\"ה וז\"ל כהן אבל אסור לקרות בתורה אפי' אין שם כהן אחר אלא הוא. וטוב שיצא הכהן מביהכ\"נ לפני הקריאה וכן מצאתי בשם תשובת מהר\"ם ע\"ש. ועי' חידושים וביאורים מהגאון בעל יד אפרים סעי' ט\"ז דמי שנתמנה מהציבור לקרות בתורה בכל שבת ואירע לו אבל אם יכול לילך לבהכ\"נ אחר יש לו לילך. ואם קשה עליו לילך לבהכ\"נ אחר אעפ\"כ לא יקרא בס\"ת.
ובשם הבר\"י כתב שהי' ש\"ץ מקובל בקהלה א' והי' נוהג עפ\"י האריז\"ל שלא לנהוג שום אבילות בשבת לא בדבריו ולא במקומו ולא הי' יכול ללכת לבהכ\"נ אחר התרנו לו שיקרא בשבת ע\"ש. ועי' יו\"ד סי' שפ\"ד סעי' ב' וסי' ח' סעי' א'. ובשו\"ת יוסף דעת סי' ת' כתב דמי שהוא קורא איזה שנים מותר לקרות בשבת דהוה כפרהסיא כשאינו קורא. ובמהרי\"ל כ' דאבל קורא בחול בתורה אבל לא בשבת דנראה כאלו הי' לו מעמד קבוע:
מלמד תינוקות מותר ללמוד עם התינוקות אחר ג\"י אם אירע אבילות למלמד עי' באה\"ט סי' ש\"פ ס\"ק י\"ד. ובספר פחד יצחק כתב בשם רש\"ל דמלמד שמת לו מת שרי ללמוד עם התלמידים בתוך ימי אבלו וכן יכולה האשה לאפות ולבשל בימי אבלה אף לצורך אחרים. ובלבד שלא יהי' לצורך אחר ימי אבלה. עיקרי הד\"ט סי' ל\"ו סעי' כ\"ד.", + "לתורה שבת במנחה.*ועי' בספר עיקרי הד\"ט סי' ל\"ו סעי' י\"ט בשם אשדות הפסגה שהאבל יוכל לעלות לס\"ת בש\"ק שהוא יום ז' לאבלו דמשתנץ החמה של יום ז' אמרינן מקצת יום ככולו. וכתב שכן הוא המנהג בעה\"ק חברון לקרותו לכתחלה בשבת שחל בו יום שביעי לאבלותו ובשם הרב יוסף אומץ סי' צ\"ג כתב דאינו עולה: ובספר שדי חמד אות כ\"ט כתב בשם מסגרת השלחן סי' שצ\"ה דיש מקומות שנוהגים כשחל יום ז' לאבילות ביום ב' או ביום ה' ג\"כ האבל עולה לס\"ת. ובשם הגאון פני יהושע ח\"ב סי' ט\"ל כתב דבמקומות שגם בשבת אחר יציאת בהכ\"נ מלוין אותו לביתו אם נהג כן גם ביום הז' לא פסק האבילות עד אחר שליוהו:
ועי' הלק\"ט ח\"א סי' רפ\"ט דאבל שהוא בעל ברית לא יאמרו צידוק הדין שיו\"ט הוא לו. ומותר בנעילת הסנדל. ומותר ללבוש בגדי שבת עד אחר ביהכ\"נ וכשהמילה בבית אז מותר עד אחר המילה. ואם אירע בשני ובחמישי מותר לקרותו בס\"ת מאחר שיו\"ט שלו הוא ע\"כ. וע\"ל בהשמטה לסעי' תרנ\"ב:
ובענין אם מת לו מת ונקבר ביו\"ט אם מותר בת\"ת מדברי המ\"א סי' תקמ\"ח סק\"ה משמע דאסור ע\"ש ובשערי תשובה שם כתב בשם הח\"צ סימן ק' דדיקא בשאר השנה אסור בת\"ת שיכול לעסוק בדברים הרעים שבירמיה כו' אבל ברגל אין נכון לעסוק בזה ואין נכון לישב בטל לגמרי מד\"ת וכדאי הוא בכה\"ג לסמוך על הרמב\"ם דסבירא לי' דברגל אין נוהג אפי' דבר שבצנעה עי' ביו\"ד סי' שצ\"ט בטור וב\"י שאין הרמב\"ם יחיד ולכן יש לסמוך על הרמב\"ם וסייעתו ללמוד כי פקודי ה' ישרים כו' ע\"ש. ועי' פתחי תשובה סי' שצ\"ט סק\"א. וע\"ל בהשמטה להעי' תתרנ\"ח בד\"ה בס' א\"ת:
ועי' שערי תשובה סי' תרס\"ד סק\"א בשם שלחן מלכים מי שמת לו מת תוך החג התירו רבני ירושלים עה\"ק שיכול לקרוא תיקון הושענא רבא ע\"ש:", + "וישמע מפיו. אונן בפורים עי' סי' תרצ\"ו סעי' ז'. ועי' פמ\"ג שם ס\"ק ט\"ז מש\"כ בשם א\"ר לענין תפילין.*במקום שניתן הדת שלא לקבור מיד עד שיעבור מ\"ח שעות אעפ\"כ לא נפטרו מדי אנינות כיון שיש להם להכין תכריכין ולחתוך נסרים לכן חל מיד אנינות. פ\"ת סי' שמ\"א ס\"ק כ\"ב בשם שו\"ת נו\"ב תנינא חיו\"ד סי' רי\"א:
מקום שנושאין המת מעיר לעיר אם מקום קרוב הוא הוי כאלו מוטל לפניו. אבל אם הוא מקום רחוק כגון מהלך ב' ימים מותר בבשר ויין וכ\"ש שחייבים במצות (שם):
ונראה דאם טהרו אותו ושמוהו בארון ומסרוהו לכתפים חייב להניח תפילין ג\"כ ובפרט כשיום המיתה מרוחק מיום הקבורה ד' אז ה' ימים או יותר כי אז יש לצרף דעת רש\"י דזה מיקרי סתימת הגולל כיון דאפשר דגם במקום שקרובים הולכים בעת קבורה מהני מסירה ונוהג אבילות לחומרא אבל ביום ראשון אסור להניח תפילין. ומ\"מ ז' ימי אבילות לא יתחילו עד שיסתום הגולל בקבר. ועי' פתחי תשובה שם. וילך לביהכ\"נ לומר קדיש משום כבוד המת עי' ט\"ז או\"ח סי' ע\"א סק\"ב:
עוד נראה דביום שניתן לקבורה אין לו להניח תפילין ולהתפלל. ולאחר הקבורה אם לא עבר זמנה דהיינו עד חצות היום יניח תפילין בלא ברכה ויכסה אותם ויתפלל שחרית. עי' פ\"ת סי' שפ\"ח וחכמת אדם כלל קמ\"ח סעי' ז': אונן אור י\"ד פטור ממצות בדיקה אבל לבטל ולבער החמץ בע\"פ חייב. ובתשובה מאהבה כתב דיכול ליתן לאחר לבדוק ואותו אחר יכול לברך. ועי' כרם שלמה סי' שמ\"א. מת בערב שבת עת מנחה בענין שא\"א לקברו קודם שבת יתפלל מנחה של ערב שבת. כיון דלא מצי לקברו עתה לא טריד וחייב להתפלל. יד אליהו סי' ט\"ז:
אונן ביו\"ט ולא יכול לקברו עד אחר יו\"ט למחרתו וא\"כ בלילה לא היה יכול להבדיל שהי' פטור מפני אנינות יבדיל ביום אחר הקבורה. יעב\"ץ. וכן הוא בחידושים וביאורים להגאון מו\"ה אפרים זלמן מרגליות.
ועי' מרדכי מ\"ק הלכות אונן וז\"ל מי שמת לו מת בשבת ולא נקבר עד למחר לא יבדיל במו\"ש ונראה להר\"ם שמותר לאכול בלא הבדלה דאמרינן פ' מי שמתו. מי שמתו מוטל לפניו פטור מכל מצות האמורות בתורה ואמר עלה בירושלמי כל הפטור מן הדבר ועושהו נקרא הדיוט וביום המחרת לאחר שנקבר מתו אסור לאכול עד שיבדיל:
ובשו\"ת יוסף דעת ח\"ב יו\"ד סי' שמ\"א כתב על דברי הט\"ז שם סק\"ג והש\"ך סק\"ט. דבשמיני עצרת בלילה וכן בש\"ת לדידן דהוי ספק שמיני בודאי מותר לקדש בלילה שהרי בלילה אתרבי לשמחה יתירה ע\"ש. ועיין מ\"א סי' תקמ\"ח סק\"ח. אונן בשבת או ביו\"ט אם א\"צ לעסוק בצרכי המת כגון במקום שיש חבורה והקרובים סומכים עליהם בענין קבורת המת חייבים בכל המצות. פתחי תשובה סי' שמ\"א ס\"ק ט\"ז בשם ישועות יעקב או\"ח סי' ע\"א סק\"ד:
ועי' חדושי הגהות מהגאון מו\"ה ברוך פרענקיל סי' תקכ\"ו דלפי מש\"כ המ\"א סי' תקמ\"ח סק\"ח דבליל י\"ט יכול האונן להתפלל הוריתי במי שמת לו מת שחרית בר\"ה הואיל ובודאי לא יקברו עד אחר יציאת ביהכ\"נ שהאבל יתפלל כדרכו ובפרטות כי בלא\"ה דעת הרבה פוסקים שמותר להחמיר ע\"ע ע\"כ. ועיין מ\"א סי' תקכ\"ו ס\"ק כ\"א וסי' תרצ\"ו ס\"ק ט\"ז:
כתב הט\"ז סי' שע\"ו סק\"ד מי שמת בשבת או ביו\"ט וא\"א לקברו בו ביום יאמר קדיש תיכף אחר מיתה אבל בחול אין לעשות כן. ובקיצור של\"ה כ' דאם יש בן קטן שאין שייך בו אנינות יוכל לילך אפי' בחול לביהכ\"נ לומר קדיש. ועל מ\"ש בנקה\"כ שם כיון דטעם הקדיש הוא שפודה את אביו מגיהנם א\"כ כל שלא נקבר אין בו דין גיהנם. כתב בית לחם יהודא שם א\"כ לא יאמרו קדיש בשבת ויו\"ט כלל דהא אין ב\"י דין גיהנם אלא ודאי דיש טעם אחר ולכן אומרים קדיש בשבת ה\"ה כאן וכן ראיתי בכמה קהלות ומדינות שנוהגים כהט\"ז. ועוד שכתב בהגהת מנהגים בהדיא דיכול לומר קדיש ע\"ש. ובחדושי הגרשוני שם כ' בשם הזוהר שאין מקום לקדיש עד אחר דאטמיר גופא בארעא ע\"ש:
ובספר מעבר יבק שפת אמת מאמר ב' פ' כ\"א כתב דהקדיש שאומרים בשבתות וימים טובים ור\"ח אין הטעם להנצל מגיהנם רק להעלותו מגן עדן של מטה ממדרגה למדרגה וא\"כ מועיל אפי' בשבת:
ובספר מדרש אליהו דרוש ה' כתב שזהו ג\"כ הטעם שאומרים קדיש על הצדיקים גמורים אע\"פ שאין נכנסים בגיהנם. משום שעם הקדיש עולה בג\"ע למדריגה יותר גדולה. ולכן ראוי לתלמידים לומר קדיש על הרב. ואינו נראה שזה מחזיקו לרשע חלילה. משום שגם בהיותו בג\"ע עולה עם הקדיש למדריגה יותר גדולה בג\"ע:
וטעם המנהג לספוד ולבכות למת אחר תשלום השנה. כי אם הוא רשע וישב בגיהנם י\"ב חודש אנו בוכים ומיללים עליו לסייעו להוציאו חוצה. משום שההספד שסופדים ומספרים שבחיו שהיו בו: הוא מסייעו להעלותו מיד והוא דרך משל למי שישב כמה זמן בבור עמוק ולא הי' לו רשות לצאת משם. וכשנתנו לו רשות אינו יכול לעלות אם לא יתנו לו יד לסייעו. וכן אחר י\"ב חודש ניתן לו רשות לצאת מגיהנם והבכי וההספד הוא כמתפלל עליו לסייעו ע\"י הבכי וסיפור שבחיו:
וכן גבי צדיקים אחר י\"ב חודש אז ההספד והבכי וסיפור מעשיו הוא סיוע לו להעלותו למדריגה יותר גדולה שבגן עדן כו' ע\"ש. ונראה דלאו דוקא אחר י\"ב חודש אלא בכל שנה ושנה ביום היא\"צ יש לספר שבחיו כדי להעלותו למדריגה היותר גדולה עי' סעי' תתרע\"א:", + "וכ\"ש אבילות. והנה מש\"כ בשו\"ת יוסף דעת ח\"ב סי' שע\"ד דמי שנולד במוש\"ק שעה י\"א בלילה ומת אחר ד' שבועות בליל שאחר יום ב' בשעה עשירית א\"צ להתאבל כיון שהי' בתוך מעל\"ע דשעות. נראה דהוא כתב לפי סברתו דז' דבהמה בעינן שיעברו ז' ימים מעל\"ע כדעת הפרמ\"ג סי' ט\"ו סק\"ג דאם נולד סוף יום ז' אם הגיע תחלת ליל מוצאי שבת עדיין לא יצא מכלל נפל עד סוף יום המחרת ע\"ש. ע\"כ צריך ג\"כ באדם ל\"י מעל\"ע אבל לפי מש\"כ התב\"ש שם סעי' ד' דיום הלידה בכלל ולא בעינן מעל\"ע א\"כ גם כאן אם מת בתוך מעל\"ע דשעות צריך להתאבל. ועי' פרמ\"ג או\"ח סימן תצ\"ח במ\"ז סק\"ב שחזר בו דלא בעינן ז' ימים מעל\"ע ע\"ש:
תינוק נפל מלין אותו ומשימים לו שם שירחמוהו מן השמים ויחי' בתחיית המתים כמבואר בסי' רס\"ג ושנ\"ג. וגם לתינוקת נותנים לה שם. ומש\"כ בש\"ע לזכר הוא בציר\"י ולא בקמ\"ץ. ובספר שדי חמד אות ר\"ב כתב בשם שו\"ת השיב משה קבלתי דבלא שם נעשה מן התינוק חצון ומשמשי הח\"ק אין בקיאים בזה וצריך להשגיח ע\"ז ולהודיעם. ואם לא קראו לו שם קודם קבורה יקראו לו שם אחר קבורה. שו\"ת מאיר נתיבים סי' ס\"ז:
ואם קברו התינוק תוך שמונה ימים בלתי נימול בצור מותר לפתוח הקבר ולמולו בצור. עי' פ\"ת סי' רס\"ג ה\"ק י\"א. ואין מלין אותו אפי' ביו\"ט שני של גליות לאפוקי מי שלא נימול מחמת חולה ומת לאחר ל' מלין אותו ביו\"ט ב'. עי' מ\"א סי' תקכ\"ו סק\"כ. וראיתי בספר א' דמה שמשמע (קידושין פ':) כשמוציאין לקבורה תינוק נפל בתוך ל' דצריכים ג' בני אדם ללוותו. כתב באור זרוע הלכה תכ\"ב וז\"ל ואומר אני יצחק המחבר דמיירי בקטן שכלו לו חדשיו ע\"כ. ולענין קבורת נפל ביו\"ט שני של גליות עי' מ\"א שם.
ובענין אם צריך לקבור אבמ\"ה ראיתי בספר אחד בשם יד המלך על הרמב\"ם ה\"א פ\"ב הי\"ד שכתב דצריך קבורה מה\"ת והביא ראי' ממד\"ר ויקרא פ' ל\"ז ביפתח שנענש על שלא הלך אצל פנחס ומת בנשילת אברים ובכ\"מ שהי' הולך נישול ממנו אבר והי' קוברים אותן במקומן. ועי' בפחד יצחק באות אבמ\"ה כמת שלם ובאות קבורה בקרקע שכ' וז\"ל ופה פירארא חתכו רגל הזקן ר\"ש ריאטו מחמת חוליו ותיכף קברוהו כהוראות ב\"ד.*ובספר אגרא דכלה פ' וישב כתב וז\"ל דרשו רז\"ל יש צדיק אובד בצדקו. ר\"ל אפי' בשמת צרתו ואיבודו הוא בצדקו ומלמד לדעת לבניו כענין שדרשו שם על צדיק אחד שחתכו את רגלו ולמד אז לבנו דעת עד כמה הוא מחייב לטפל באבר הנחתך ומהיכן יפרוש מלטמאות:
בספר אברך על תהלים להרב הקדוש מו\"ה אהרן מאיר ז\"ל אבד\"ק באלחוב סי' ג' כתב סיפר לי אבי החסיד ששמע מפי אדמו\"ר הגאון הקדוש מאוהעל בעהמ\"ח ספר ישמח משה בילדותו הרב הקדוש המקובל האלקי ר\"ר אלימלך זצוק\"ל מליזענסק שהי' בעל יסורים גדול והרופא חתך לו באיזמל את בשרו לארוכתו. והוא ישב בפנים שוחקו' ופניו פני להבים מרוב החדוה שהי' לו על קבל' היסורים: ועי' כתובות דף כ' ע\"ב. ואבר מן החי מטמא. סי' שס\"ט:
ובספר עקרי הד\"ט חיו\"ד סי' ל\"ה אות ז' כתב וז\"ל עי' להרב שבות יעקב ח\"א סי' ק\"א דפסק דמי שחתכו רגלו אינו חייב לקברו אם חושש משום סכנה. אך יש ליתנו במקום שלא יכנסו שם כהנים. ועי' ג\"כ להרב יוסף אומץ סס\"ל דהנוהג להצניע שיניו הנופלים ונאבד לו א' לא ידאג ע\"כ אף דמפי שמוע שמע דחכמי המערב זהירין בזה. והביא ראי' מפ\"ק דברכות דאר\"י דין גרמא וכו' ופי' הערוך דהי' שן שאינו מטמא. ואי ס\"ד שיש לקברו איך ר\"י השאירו אצלו קבור יקברנו וכו' אמנם יש לדחות ע\"ש. וע\"ל העי' קע\"ט וקנ\"א שם:
ובענין אשה מעוברת שמתה והולד בבטנה עי' בספר ארחות חיים סי' ש\"ל אות ז' בשם שו\"ת השיב משה הי' י\"ג דחלילה לנוול המת בשביל זה ולא ישמע לקול האומרים לקרוע בטנה וחלילה לעשות כזאת רק להמתין איזה זמן ואם לא תלד הולד ילכו אצלה ג' אנשים כשרים בתורת ב\"ד ויאמרו לה בדברים רכים את (פב\"פ) כבר הוזהרת בחרם ובתקיעת שופר שתמליט הולד ולא שמעת אולי מפני שחששת שמא לא יקרא שם לולד. ע\"כ אנחנו ב\"ד מבטיחים לך שיקרא לו שם בישראל הן אם יהי' זכר והן נקבה ואם יהי' זכר נמול אותו. וע\"י קריאת השם יזכה לעמוד בתה\"מ עמך. כן יאמרו לה ג\"פ בלה\"ק וג\"פ בלשון אשכנז. ואם אז ג\"כ ח\"ו לא יהי' לה הולד אחר זמן מה יפטרה מן החרם ויבקשו ממנה מחילה ויאמרו לה שנעשה הכל עפ\"י מנהגי ישראל ויקברוה כך ולא ידאגו כלל. ואין \"ש\"ו\"פ\"ר ח\"ו רק שלום ושלוה ע\"ש. וכ\"כ בשו\"ת דברי חיים ח\"ב חיו\"ד סי' קל\"ד שאחר שאיימו עליה ונתנו חרם עדיין לא יצא הוולד ימתינו איזה שעות ואם לא יצא הולד ח\"ו אזי יתירו לה החרם ויקברוה כך עם הולד. והשי\"ת יגדור פרצותינו ולא ישמע שוד ושבר בגבולינו והי' שלום:
ועי' פתחי תשובה סי' שס\"ד סק\"ה בשם תשובת שמן רוקח שנשאל דאשה מעוברת שמתה וא\"א בשום אופן להוציא ולדה אם יש לפתוח את בטנה ולהוציא את ולדה. והשיב דבגוף המנהג שנהגו להרעיש ע\"ז נעלם ממנו מקום מונח לזה ובש\"ס משמע איפכא דניוול היא להוציא ולדה אחר מיתה. ולפ\"ז גם לעכב קבורתה אין מהראוי לעבור על הלנת המת. אך הואיל וכעת הנהוג להרבות מפעלות להוציא ולדה יש לעכב קבורתה עד יום שלישי ולאיים עליה בכל איומים ולהרבות מפעלות מה שיש באפשרי. ואם ח\"ו בתוך הזמן לא תצא ולדה אז יש לקברה כך ולא לפתוח בטנה ולזלזל בכבודה ח\"ו. ועי' בס' יוסף דעת סי' שס\"ג:
ובדין אם שכחו ליטול מאשה אחת בעת קבורתה טבעת זהב. אם לפתוח הקבר אם לא. יש סברא כיון שזהב לנשים שבח שלא נתנו נזמיהם לעגל. אין גנאי לבוא לפני המקום בלבושים שנקברה הגם עם זהב. אבל באיש הוי מיחוש לאין קטיגור נעשה סניגור. תשו' שב יעקב סי' ס\"ד:
ובספר ברית אברם (תשא) פי' עפי\"ז הפסוק כל כבודה בת מלך פנימה. פי' כ\"ל כבודה אפי' עם זהב שנקברה הכל היא כבודה. לפיכך פנימה. פי' מותר להניח הזהב שעליה פנימה בקבר ואין צריך לפותחו. ואמר הטעם משום דממשבצות זהב לבושה ולא פרקו מעליהם בשעת העגל:" + ], + [ + "טעם. שאין אומרים בבית האבל ברכת כהנים. לפי שאין אחרים שואלין בשלומו כלל וכאמרם במו\"ק דף כ\"א ובמס' שמחות. ואיך יאמרו וישם לך שלום*ובשו\"ת יוסף דעת ח\"ב סי' שע\"ו כתב. הטעם. מה שנוהגים שהאבל אינו מתפלל כל שבעה בפני העמוד. משום דלכתחיל' אינו רשאי לומר ב\"כ אבל בדליכא אחר ואז מותר להתפלל יאמר ב\"כ משום דהוא אומר בשביל הציבור והציבורים מותרים בשלום ע\"כ. ועי' גליון מהרש\"א סי' שפ\"ד סעי' ג' וקיצור ש\"ע סי' ר\"י סעי' ה' דאם הוא אבל על אביו או אמו ח\"ו נוהגין שמתפללין לפני התיבה אע\"פ שיש שם אחר: . הר אבל:" + ], + [ + "טעם. שאין נופלין על פניהם בבית האבל. משום דמדה\"ד מתוחה עליו. לבוש סימן קל\"א ס\"ד. ועי' א\"ר שם אות ט' שיאמרו למנצח יענך בבית האבל. והאבל גופא לא יאמר ע\"ש. וכן אין להאבל לומר אא\"א. וכן ואני זאת בריתי.*עוד כתב בא\"ר שם האבל לא יאמר ויהי נועם במוצ\"ש דאסור במלאכה. וחתן אין אומר אא\"א גם מזמור למנצח יענך מאחר דיו\"ט שלו הוא וכשהולך לביהכ\"נ אין נופלין על פניהם אבל אא\"א ולמנצח יאמרו הקהל ולא הוא דכולי האי אין מבטלין הקהל בשבילו. ע\"ש. וע\"ל סעי' ק\"ל: נועם מגדים:", + "קונטרס אחרון
מתוחה עליו. איש עובר אורח שמת והביאוהו למקום אחד כדי לרחצו ולעשות לו כל צרכו ומשם הוליכוהו לבה\"ק ושוב אח\"כ בז\"י אבלו קבעו באותו מקום שרחצוהו להתפלל בו. ואין שום אבלים שם אין לומר וידוי ונפ\"א באותו מקום. שו\"ת לב חיים ח\"ג סי' מ\"ז. ועי' שע\"ת סי' קל\"א סק\"י. ובענין אם יכול האבל לילך לביהכ\"נ. ע\"ל בהשמטה לסעי' קל\"ה:", + "האבל לא יאמר ויהי נועם. אבל ויתן לך יאמר אף דבט\"ב א\"א ויתן לך מ\"מ האבל אומר כיון שהוא אבילות דיחיד שייך ויתן לך לאחרים. ובכמה מקומות נאמר בשנים כדי שיברך כל אחד לחבירו. לבושי מכלול קנ\"א אות ל':" + ], + [ + "טעם שמתפללין שם כל שבעה. הואיל והנשמה אוננת עליו כל שבעה במקום שנפטר המת ואפי' יש לו קרוב למת הראוי להתאבל עליו בארץ רחוקה מתפללין במקום שנפטר בשביל קורת רוח לנשמה שחוזרת ומתאבלת עליו כל שבעה. שבלי הלקט שמחות הלכה כ\"א. וקטן פחות מבן שנה אין מתפללין בביתו.*ואין מונין את האבל למנין עשרה ביום ראשון בלבד ולא יותר שעיקר אבילות רק ביום ראשון שנאמר עליו ואחריתו כיום מר. אבל מכאן ואילך מונין אותו במנין עשרה להתפלל עמו. מהרי\"ל הלכות ט\"ב. ועי' בד\"מ ס\"ס שפ\"ד. יש ללמד ההמונים אם הולכים לנחם אבילים כשיעמדו ללכת מן האבל יאמרו המקום ינחם אתכם עם שאר אבילי ציון וירושלים ובשבת יאמר כך שבת היא מלנחם ונחמה קרובה לבוא. קיצור של\"ה. וע\"ל סעי' קל\"ה:
ואין מתקשין על המת יותר מדאי ובספר אור החיים עה\"ת פ' ראה כתב על פסוק בנים אתם לה' אלקיכם שבמיתת איש אין אבידה למת אלא הרי הוא דומה לאדם ששלח בנו לסחורה לעיר אחרת ולימים שלח האב אחר בנו ואין העדר הבן אלא מן המקום שהלך משם אבל עכ\"פ ישנו:
ובספר בארות המים מביא סיפור נפלא מהרבי הצדיק הקדוש מוהר\"ר צבי הכהן זצוק\"ל מרימניב שהשיב לחתנו הרב החסיד המופלג בתו\"י מו\"ה ארי' ליביש ששאל אותו בעת שנעדר מעמו רח\"ל ילד אחד כי הי' לו צער גידול בנים ל\"ע מה זה כי לכל בנ\"י אשר יבואו לפניו לבקש עליהם רחמים תתקבל תפלתו לרצון ומדוע לא יבקש ויתפלל להשם יתברך ע\"ע שיתקיימו בניו בחיים וגם כי לא נראה מעמו שום עצבות כי בהעדר הבן הלז אזי בש\"ק תוך האבלות הי' משורר בלכה דודי בצהלה וחדוה יתירה והשיב לו כי זאת הוא ג\"כ עבודת השם ומדוע לא יקשה בעיניך על אשר אאע\"ה לא הי' מבקש מעם הבורא שבל ידרוש מעמו עקידת בנו יחידו ובלי ספק היתה תפלתו נתקבלת ברצון ואשר לא עשה כזאת נשמע מזה כי הטעם הוא. כי אאע\"ה הי' רואה בעין שכלו הקדוש' כי עקידת יצחק היום לזרעו ברחמים יזכור ולולא זאת לא הי' לנו תקומה בגלות וזה הוא עבודת צדיקים אשר יעבדו בזה להבורא יתברך ויתעלה. וסיפור זה הי' מספר א' מחסידיו להרב הגאון ירא ד' מהרי\"י אורינשטיין זללה\"ה האבד\"ק לבוב וכשמעו הסיפור הנ\"ל אמר ארכו הימים מיום שנעדר מעמו ל\"ע בנו יחידו הגאון מו\"ה ר\"מ ז\"ל ולא מצא נוחם לנפשו על אבלת לבו עד שמעו זה הסיפור והרה\"ג הנ\"ל הי' מפליא תמיד בקדושתו של הרה\"ק ע\"י הסיפורים הנ\"ל: כל בו: " + ], + [ + "טעם מה שאנו נוהגין להתפלל בבית האבל בשחרית של ז'. ולא אמרינן דאימנעו עוד מלהתפלל שם דכבר הוי ז' ימים והלילה הולכת אחר היום. לפי שגם בימי חכמים היו מנחמין אבל גם ביום ז'. ומה שאנו מתפללין בביתו הוא כדי לנחמו. רוקח סימן שי\"ד:", + "קונטרס אחרון
גם ביום ז'. מה שנוהגים האבלים לשנות מקום גם בשבת. כתב הלבוש בסי' שצ\"ג דלא חשבו פרהסיא שכמה פעמים אדם מחליף מקומו אפי' אינו אבל. ובספר ברכ\"י שם כתב דהרב האריז\"ל נהג שלא לשנות מקום בשבת. ומי שהוא מפורסם בחסידות וליכא גביה משום יוהרא יעשה כמנהג האריז\"ל. עי' שדי חמד אות ר\"ט. ובס' עיקרי הד\"ט סי' ל\"ו כתב בשם הרב נחלת שבעה דיולדת זכר דיום ש\"ק יום ד' לאבלה תלך לביהכ\"נ עם הנשים ותשב במקומה של כל השנה ולא תתן להם לחמניות ויין שרף כמנהג ע\"ש:
ביום הז' לאחר שהלכו המנחמין מן האבל מותר בכל הדברים שהי' אסור תוך ז' דאמרינן מקצת היום ככולו חוץ מת\"ה שאסור כל היום. ובמדינות אלו שאין המנחמין רגילין לבוא ביום השביעי צריך להמתין עד שעה שרגילין לבוא בשאר הימים דהיינו לאחר יציאה מביהכ\"נ רגילין לבא מנחמין. וכן אם חל יום השביעי בשבת אזי לאחר יציאה מביהכ\"נ מותר בתלמוד תורה. סי' שצ\"ה. ועי' קיצור ש\"ע סי' רט\"ז סעי' א':", + "כדי לנחמו. ביום שלשים אמרינן ג\"כ מקצת היום ככולו וכיון שאז אין באין מנחמין לכן תיכף כשתנץ החמה בטלה ממנו גזירת שלשים. סי' שצ\"ה:" + ], + [ + "טעם. שאסור בתספורת. מדקאמר רחמנא לבני אהרן ראשיכם אל תפרעו מכלל דכ\"ע מחייבו בפריעת הראש ואין פירוע אלא גידול שער. מ\"ק דף י\"ד ע\"ב. ועי' שבלי הלקט שמחות הלכה ל\"ג. הורה מהר\"י סג\"ל לגדל שערו י\"ג שבועות וכן הוא באגודה:", + "טעם. שאסור בעשיית מלאכה. דכתיב והפכתי חגיכם לאבל מה חג אסור במלאכה אף אבל אסור במלאכה. וטעם. שאסור ברחיצה. דכתיב (ש\"ב י\"ד) ואל תסוכי שמן ורחיצה בכלל סיכה. וטעם. שאסור בשאילת שלום. דקא\"ל רחמנא ליחזקאל (יחזקאל כ\"ד) האנק דום כלומר בדבר זה תנהוג אבילות ולא תשאל לשלום. מ\"ק דף ט\"ו ע\"א:", + "קונטרס אחרון
אסור במלאכה. מי שמת לו מת פתאום ולא מסר החנות והוא הפ\"מ אם יש לו אוהבים יזכו בזה והם יוכלו לתת לו אח\"כ וכעין דאמרו בירושלמי לענין אחר הביעור שיראה לו אוהבים והוא יפקיר.*ובספר לבושי מכליל סי' י\"ג כתב בשם שו\"ת מהר\"י אסאד חלק או\"ח סימן קפ\"ט דהמנהג אפי' באנינות יוכל למכור או לסלק עפ\"י המבואר בח\"ס: שו\"ת יוסף דעת ח\"ב סי' שפ\"א:
עוד שם. דאם יש לו פועלים בחנות ומת אביו מותרין הפועלים לעשות מלאכתם. כיון דאומן קונה בשבח כלי א\"כ הוה כמלאכת הפועלים ושרי לעשות:
ובספר משכנות הרועים תשו' י\"ז כתב בשם הה\"ג מהרש\"ק מבראד זצ\"ל מה שהשיב לו בענין המכירה. דאף אם הי' מועיל המכירה באבל במלתא דפרהסיא. היינו אם ישב שם איש חדש הקונה או שליחו. אבל לא שתשב שם אשת האבל שישבה לפנים ג\"כ בלי היכר ושינוי כלל. והוא אוסר בכל גווני. וכן כתב בשם תשו' חת\"ס סי' שכ\"ד לאסור. משום דדבר השייך רק ביחיד ודאי יאמרו דעושה דרך איסור ויבא לידי חשדא ויבואו לזלזולי באבילות. ובשם הגאון מו\"ה שמואל שמעלקא אבד\"ק יאס כתב ג\"כ דאם ישב האחר לבדו יש מקום להתיר. אבל לא אם אשת האבל יושבת ג\"כ דנראה לעינים שלא הי' כלל מכירה בדבר רק כצחוק בעיניהם:*ובספר לבושי מכלול סימן י\"ג כתב בשם תשו' הגאון מהרי\"ש ביוס\"ד סי' ש\"פ דמיקל והלכה כדברי המיקל באבל עי' ברכ\"י יו\"ד סי' שצ\"ז שכתב הלכה כדברי המ\"ב אפי' בפוסקים ואפי' יחיד נגד רבים ע\"ש. ע'\"כ המורה להקל יש לו על מי לסמוך ובפרטות בזה\"ז השפע נתמעט והפרנסה מרובה השי\"ת ירחם. עכ\"ל:
אם לא נודע להבעל כגון שנסע למק\"א ואשתו שמעה שמת קרוב הבעל שמחויב להתאבל עליו דמותרת לישב בחנות. שם בשם שד\"ח מערכת אבילות אות ז':
ובספר מעבר יבק אמרי נועם פל\"ז כתב דאחד מהטעמים שאסרו אפי' לעני לעשות מלאכה בהם. כדי להרבות מזמורים והשכבות ותחנונים ובכי' על מתו. ובפרט בג' ימי הבכי כו' וכן יעשה עד סוף השלושים והמשכיל יוסף כרצונו ברוחב לבו ובפרט לאביו ולאמו עד תשלום השנה. ויתן צדקה לכפרת נפשם. ובשפתי צדק שם פ\"ז דף נ\"ה ודף ס' כתב תפלה להתפלל על הקבר בעת שמבקר את מתו בתוך השנה. ובפרט בשלושים יום הראשונים כדפסק מהר\"י קאר\"ו יו\"ד סוף סי' שד\"מ:", + "ורחיצה בכלל סיכה. אסור לאבל לכבס כסותו וכן ללבוש המכובסים קודם לכן כל שבעה. ולאחר שבעה עד ל' נוהגין שאדם אחר לובשם תחלה שעה אחת (כלומר זמן מה) ואח\"כ לובשם האבל. רמ\"א סי' שפ\"ט סעי' א' וש\"ך שס סק\"ד. וה\"ה אם מניחו על קרקע שעה א'. כרם שלמה בשם ס' לחם הפנים. ועי' בשו\"ת גבעת שאול סי' ע' וז\"ל אבל שחל יום שביעי שלו בשבת אסור ללבוש חלוק לבן בבוקר קודם תפלת שחרית וצריך להמתין ולא ילבוש עד אחר התפלה ע\"ש:
ובשו\"ת פני יהושע ח\"ב סי' ל\"ט כתב דבשבת בנץ החמה בטלו גזירת ז' ומותר ללבוש חלוק שלבש אדם אחר תחלה כמו בגזירת למ\"ד:
ועי' פרמ\"ג א\"ח סי' תקנ\"א מ\"ז סק\"ד דבאבל לכבוד שבת פורסין מטפחת מכובס (האנד־טיכער וטיש־טיכער) בתוך ז' אע\"ג דכתונת אסור לו ללבוש:
ועי' פתחי תשובה שם סק\"ב בשם שו\"ת לחמי תודה סי' ל' דהא דלא התירו אלא לאחר שבעה היינו דוקא במחליף לתענוג אבל אם מחליף לצורך כגון שהחלוק מלוכלך או משום עירבוביא שרי אפי' בחול תוך שבעה ע\"י כך כמו ברחיצה דלא אסור אלא של תענוג ומה שלא בא הדבר הזה מפורש בפוסקים אין זה אלא לרוב פשיטתו ע\"ש. ובגליון מהרש\"א שם כ' בשם תשו' רש\"ל סי' ק\"ו דמי שאינו לובש כתונת מכובס בשבת של אבילות הוא חסידות של שטות: ובספר מעבר יבק אמרי נועם פ' ל\"ח כתב וז\"ל מצינו בירושלמי שמתיר רחיצה א' אחר המטה כדאמרו שם מקום שנהגו לרחוץ אחר המטה רוחצין*בספר והיה ברכה להגאון הקדוש מדינאב זלה\"ה כתב בשם חידושי הקדוש מהר\"ש מאוסטרפאליע זצוק\"ל שכתב בשם הקדמונים על מה שאמר ר\"ג (ברכות פ\"ב מ\"ו) איני כשאר כל אדם איסטניס אני. שר\"ג הי' לו ששה נשמות גדולים יקרי הערך הנרמזים בר\"ת אסטני\"ס והי' רוחץ לכבודם: אמר רבי יוסי ברבי בון מי שמתיר ברחיצה עושה אותו כאכילה ושתי' וכן כתב הרמב\"ן ז\"ל נראה מכאן שיש נוהגין בקצת מקומות שהקרובים היו מרחיצין את האבל קודם ההבראה והיא כדי להמתיק כחות הדין המתגבר על האבל כפי שאפשר וגם זה הוא כמו תקון ההבראה וצורך הנחמה ברם אח\"כ אבל אסור בתכבוסת וברחיצה ובכל שאר דיני אבלות:
ועי' שע\"ת סימן תקמ\"ח ס\"ק י\"ג דנהגו להקל טבילה בצונן אחר ז' כל למ\"ד כדברי הש\"ך ביו\"ד סי' שפ\"א דטבילת כל גופו בצונן ליכא איסורא ע\"ש. אבל רחיצה של תענוג אסור כל גופו אפי' בצונן. אסור ללבוש בגדים חדשים כל י\"ב חודש אך אם צריך להם יתנם לאחר ללבשם תחלה ב' או ג' ימים. קיצור ש\"ע סי' רי\"א סעי' י'. כתב בס' ברכ\"י סי' שפ\"א דחולה שאמר לו הרופא שתרופתו ללכת למרחצאות החמין וישב בכל יום שעה או יותר יש להקל בתוך שלשים:
וכשם שאסור לגלח כל שלושים כך אסור ליטול צפרנים בכלי בין דיד בין דרגל. עי' באר הגולה סי' ש\"צ. אבל בידיו או בשיניו מותר (סי' ש\"צ) ויכול לחתוך קצת בסכין ואת\"כ יטול צפרניו בידיו או בשיניו. שבות יעקב ח\"ג הי' ק'. וע\"ל סעי' רנ\"ה. ובנטילת צפרנים משמע דל\"צ גערה. הלק\"ט ח\"א סי' קי\"ג. ובס' ארחות חיים סי' תנ\"ט כתב בשם ס' שדי חמד בע\"פ התרתי לאבל נטילת צפרנים ע\"י אחר משום חשש חמץ בלוע. ובשו\"ת יוסף דעת ח\"ב סי' ש\"צ כתב דנטילת צפרנים לא נהגו רק בשלושים ופיאות הראש אסור לקצץ כל י\"ב חדש:
אם נעשה אבל קודם יו\"כ אפי' על אביו ועל אמו ר\"ל. מותר לו לגלת ציפרניו בעיו\"ט של סוכות סמוך לחשכה. אף דלענין גלוח שערות לא מהני אפי' גערה עד אחר ל' בפועל. משא\"כ נטילת צפרניים אינו תלוי בגערה כלל דכל שביטל גזירת ל' הוא מותר. מטה אפרים סי' תרכ\"ה סעי' י\"ג וא\"ל שם.
ובשו\"ת נו\"ב ת\"א יו\"ד סי' צ\"ט כתב דאשה מותרת בנטילת שער אחר שבעה תוך ל'. וכן בנטילת צפרנים. וע\"ל סעי' תרל\"ב בד\"ה ועי':
ועי' ברכ\"י שם סעי' ד' דמה שכ' בש\"ע שם דעל אביו ואמו אסור להסתפר עד שיגערו בו חביריו לאו דוקא. רק שאם שהה שיעור הראוי לגעור בו חבירו אף שלא גערו יכול להסתפר וא\"צ י\"ב חודש. ועי' רמ\"א שם סעי' ד':
אם קבר את מתו שבעה ימים קודם הרגל ונהג בהם גזירת שבעה הרגל מבטל ממנו גזירת שלשים אפי' חל יום שביעי בערב הרגל ומותר לכבס ולרחוץ ולספר סמוך לחשיכה. סי' שצ\"ט סעי' ג'*ובסעי' ה' שם כתוב אם חל אחד מימי האבלות חוץ מהשביעי בערב הרגל אסור לרחוץ עד הלילה. ויש מתירין לרחוץ אחר תפלת המנחה סמוך לחשיכה. וכתב הרמ\"א וכן נוהגין. אבל היכא דליכא משום כבוד הרגל אסור ונ\"מ דלאחר הרגל אסור רחיצה וכביסה עד ל' דהרגל לא בטל ממנו רק גזירת ז' ש\"ך שם ס\"ק ט\"ז:
ועי' פתחי תשובה שם סק\"ז שכתב בשם א\"ר א\"ח סי' תקמ\"ה ס\"ק י\"ב להחמיר. ובספר חכמת אדם כלל קס\"ד סעי' ד' כ' דלרחוץ בחמין אסור אבל בצונן מותר ועי' דגול מרבבה תנינא סי' שצ\"ט שכתב דאין דברי הרמ\"א כאן סותרים למ\"ש בא\"ח סי' תקמ\"ח סעי' י' דאסור לרחוץ. היינו בחמין אבל בצונן מותר. אבל בעיו\"כ לצורך טבילת מצוה מותר אפי' בחמין. שם סי' שפ\"א:
ועי' מ\"א סי' תר\"ו סק\"י דיכול לטבול שעה או ב' קודם הלילה אבל לא קודם לכן. ופשוט דשאר דיני אבילות כגון ישיבת קרקע נוהגין עד שתחשך ע\"כ. ועי' שע\"ת שם בשם דברי יוסף באבל תוך ז' בעיוה\"כ לאכול סעודה המפסקת בישיבה על כסא או ספסל המיקל בזה לא הפסיד:
ובספר ארחות חיים סי' תקמ\"ח אות ט\"ו כתב בשם הגהות יד שאול דלהזיע שרי באבילות. וכן כתב בשו\"ת בית שלמה חאו'\"ח סי' ק\"ה לענין להזיע כבר נהגו העם להקל דלא כעצי לבונה. גם בשו\"ת רמ\"ץ או\"ח סי' מ\"ב כתב דנהגו ללכת להזיע ויש סמך ע\"ז מהירושלמי שהביאו התוס' שבת דף ל\"ט בד\"ה וב\"ה דרחיצה היא תענוג אבל זיעה אינה אלא לבריאות וי\"ל דבזיעה לא נהגו לאסור. גם בשו\"ת עמודי אש סי' י\"ט אות י\"ג כתב להוכיח דלהזיע לא גזרו אחר ז' ושכן יש להורות. ושכן פסק בקרבן תודה דף מ\"ה מובא בשדי חמד באסיפת דינים מע' אבילות אות כ\"ד: הא דרגל מבטל גזירת שלשים בשאר מתים אבל באביו ואמו שאסור לספר עד שיגערו בו חביריו אפי' פגע בו הרגל לאחר ל' יום אינו מבטל. שם סעי' ד':
ועי' נוב\"י מהדורא קמא סי' י\"ד דאם גערו בו חביריו תוך למ\"ד והגיע הרגל מבטל גזירת למ\"ד ומותר להסתפר ערב הרגל. וכן אם הגיע יום למ\"ד בערב הרגל לא בעינן גערת חבריו. ועי' פתחי תשובה סי' ש\"צ סק\"ג שצ\"ע בזה:
ועי' עיקרי הד\"ט סי' ל\"ו סעי' ל\"ג בשם הרב אורח לחיים חיו\"ד סי' י\"ב דיש להחמיר בשמועה רחוקה על או\"א לנהוג ל\"י לתספורת ושאף שמרן סי' ת\"ב לא הזכיר רק גערה הדבר פשוט דלא אתא לאפוקי הל' רק בא להחמיר עליו שצריך גם גערה אחר ל' ושהגערה תוך ל' אינה מועלת. אך אם פגע בו הרגל צריך לחקור מנהג המקום הצריך לעשות מעשה. כי יש בדבר להקל ולהחמיר. אמנם כשלא פגע בו הרגל כבר העד העיד בנו דנהוג עלמא להחמיר.
וע\"ש סעי' מ\"א שכתב וז\"ל התרתי למי שחל יום למ\"ד לאבילות או\"א ביום הו\"ר להסתפר בו ביום ע\"י גערה שהוא ג\"כ ערב הרגל בפני עצמו והסכים עמו הרב מ' חיד\"א ז\"ל והוא פשוט:
ונהגו שכל קרובי המת הפסולים לו לעדות מראים קצת אבילות בעצמן כל שבוע הראשונה דהיינו עד אחר שבת הראשון. רמ\"א סי' שע\"ד. ועי' באר הגולה שם דאם היו שני בשני או בן בנו או בן בתו מלבוש כל בגדי שבת חוץ מבגד עליון. וכשמת חמיו או חמותו. וכן אשה שמת חמיה או חמותה. או אבי אביו או אבי אמו. וכן האשה בשביל אבי אביה ואבי אמה אינם לובשים רק כתונת לבן והאשה עוד צעיף לבן וכן המנהג שלא לילך לבית המרחץ ולא לחוף הראש. ועי' לחם הפנים דגם נטילת צפרנים אסור בכל אותו שבת. ועי' ש\"ך שם סק\"ז בשם תשו' משאת בנימין דגם אין לאכול חוץ לביתו לא בסעודת מצוה ולא בסעודת מריעות עד מוצאי שבת הראשון או ביום השמיעה אם הוא תוך ל' עד מו\"ש הראשון*ומקומות חלוקים בזה, יש מקומות שנוהגין שרק פסולי עדות למת מראין אבילות ויש מקומות שאפי' שלישי ברביעי מראין אבילות והיכא דנהוג נהוג והיכא דלא נהוג נראה דאין להראות אבילות רק הפסולים לעדות ע\"כ. ועו' חו\"מ סי' ל\"ג איזהו פסולין לעדות: ועי' פתחי תשובה שם סק\"ג דמי שמת אשת אביו בחיי אביו דצריך לנהוג מקצת אבילות עד מוצאי שבת הראשון:
אם אותן המתאבלין עמהם מנחמין את אבילים יאמרו בזה\"ל. המקום ינחם אתכם ואותנו עם שארי אבילי ציון וירושלים. שו\"ת שבות יעקב ח\"ג סי' צ\"ח:
ועי' ש\"ך סי' רמ\"ו ס\"ק כ\"ז דאבל תוך י\"ב חודש על אביו ואמו יכול לסעוד על סעודת מצוה. ותנן בהדיא במס' שמחות פ\"ט דעל כל המתים אסור לילך לבית המשתה עד שישלימו ל' יום ועל אביו ועל אמו אסור כל י\"ב חודש אלא א\"כ הי' של מצוה. ועי' תוס' כתובות דף ה' בד\"ה אבל. ורמ\"א סי' שצ\"א סעי' ב' כתב דבסעודת מצוה דלית בה שמחה מותר ליכנס ולאכול שם. והמנהג שלא לאכול בשום סעודה בעולם כל י\"ב חודש אם הוא חוץ לביתו ע\"ש. וע\"ש סעיף ג':
כתב הכלבו יש נוהגין היתר בסעודת ברית מילה ובנשואי חופה אבל רבינו טוביה הי' אוסר בסעודת חופה וברית מילה משום דהיא נקראת שמחה דכתיב שש אנכי על אמרתיך. והא דאמרי בירושלמי דבסעודת מצוה מותר ר\"ל סעודה שאין בה שמחה כגון עיבור החודש וכן נמי מחמיר הר\"ף ז\"ל עכ\"ל. והגאון יעב\"ץ כתב דלאחר ז' מותר ליכנס לסעודת הברית אפי' חוץ מביתו. ואבל על או\"א יש מחמירין כל ל':
ובשו\"ת חיים שאל סי' כ\"א כתב בשם רבינו יצחק דאפי' על אביו ואמו מותר לאבל ליכנס אחר ז' דסעודת ברית מילה לא חשובה שמחה דהא איכא צערא לינוקא ומה\"ט לא אמרינן בה שהשמחה במעונו:
ובהגהות מנהגים כתב בשם מהרי\"ש דאבל תוך שנתו לא יברך ברכות חתנים אפי' הכלה בתו. והטעם. משום שהניגונים משמחים אותו עיין שם. ועיין רמ\"א סימן שצ\"א סעי' ג' דאבל יכול לברך ברכת אירוסין ונישואין תחת החופה שבבית הכנסת*בספר תפארת ישראל שמחות כתב וז\"ל מדברי הרמ\"א שכתב תחת החופה שביהכ\"נ סמכו המתחדשים לעשות החופה בביהכ\"נ. אמנם מלבד שיש איסור בדבר זה מכמה טעמים הנה תלו א\"ע בקורי עכביש. דכל מה שנזכר בדברי רמ\"א כאן בית הכנסת. במקור מקומו טהור ליתא. לא בהגה' מיי' שהביאה רב\"י. דשם נזכר בבית הנשואין וכ\"כ בד\"מ בפירוש ברחוב העיר. ונראה שטעות המדפיס הוא כי בשניהן הי' כתוב בב\"ה. ר\"ל בבית הנשואין. או בחצר בית הכנסת. שהוא רחוב העיר. וטעה המדפיס שברצותו מרחיב ברצותו מקצר. וכתב בבית הכנסת. וכן כ' בס' יוסף דעת סי' שד\"מ לאסור: ויכול להיות שושבין להכניס את החתן תחת החופה. ויכול ללבוש בגדי שבת ובלבד שיהא לאחר שלשים. ועיין ט\"ז שם סק\"ד בשם הב\"ח דכל שכן שיש להתיר לאבל על שאר קרוביו תוך ל' להכניס החתן דטפי יש להתיר תוך ל' על שאר קרוביו מתוך י\"ב חודש על אביו ואמו ע\"ש. רב ומגהיג גם בתוך שלשים לאב ואם יכול לברך ברכת אירוסין ונישואין. כנה\"ג:
ועי' חידושים וביאורים מהגאון בעל יד אפרים סעי' כ\"ב דבקרובים יש להקל לסדר קדושין ולהיות שושבין לאחר ז' אף באבילות דאב ואם. וגם ברחוקים ואינו מצוי אחרים כל כך אלא ע\"י טורח יש להקל ע\"ש. אבל לא יכנס לאכול שם על הסעודה ויש מקילין גם לאכול על הסעודה. קיצור ש\"ע סי' רי\"ב. ועי' באר היטב שם סק\"ה דיש נוהגין להיות מן המשמשים על הסעודה ולאכול אח\"כ עם המשמשים אחר גמר הסעודה וזה אין למחות בידם. אבל להסב על השלחן כשאר בעלי הסעודה ראוי למחות. ועי' פתחי תשובה שם סק\"ז בשם פנים מאירות דאותם המכניסין הנוהגים להקל לאכול שם יש להם על מה שיסמוכו ע\"ש. ועי' שערי תשובה סי' תקנ\"א סק\"ג:
ועל מה שכתב המחבר סי' שצ\"ב סעי' ג' מי שלא קיים מצות פריה ורביה ושידך אשה ואחר שהכין צרכי חופה מת אחי המשודכת מותר לכנסה מיד כו'. עי' כנה\"ג דרשאי האב ליכנס לחופת בתו ובלבד שלא יאכל בסעודת חתן ע\"ש. ועי' גליון מהרש\"א סי' שצ\"א סעי' ב'. ועי' בס' יוסף דעת סי' שמ\"ב: ובענין אם מותר לעשות גם רקודין ומחולות עי' אמרי ברוך שם דאפשר לפי מנהגינו שאין שכיח שיהי' סעודת חתונה שאחר החופה בלא כ\"ז נראה לעין כל במניעת כ\"ז באותה סעודה כאבילות בפרהסיא. גם יש לחוש לשמחת החתן שאינו אבל ע\"ש:
מוהל אבל ילך לביהכ\"נ יחף כדי למול ביום א' אם אין אחר אלא הוא. ואם יש אחר אז אסור עד ג' ימים. הגהות מנהגים בשם אגודה. כהן אחר ג\"י יכול לצאת ולפדות את הבן. שיורי ברכה סי' שצ\"ג בשם כנה\"ג. וכתב מהרש\"ל בסוף מ\"ק שנוהגין ליקח עפר במנעלים כשהולך. ובס' ברכי יוסף מתיר לאבל להיות סנדק אף בתוך ז' רק לא ילבש בגדי שבת ולא יאכל עם המסובין מ\"ש:
ועי' בספר עקרי הד\"מ סי' ל\"ו סעי' ח' דאבלה תוך ז' לא תצא להוציא הנער למילה דאין כאן מצוה. ואם המילה בביתה אפשר דמותרת:
אבל תוך ל' או י\"ב חודש דאב ואם שאסור ליכנס לבית משתה ושמחה אף בשבת אסור. ואם הם קרובים לחתן או לכלה יש מקום להקל בשבת לך אם קראוהו דהוי כפרהסיא. ולסעודה שאינה של שמחה כגון במקום שעושים סעודה בליל שבת שנולד זכר או סעודת ברית מילה או סעודה שעושין בשבת שיולדת הולכת לביהכ\"נ יש להקל. ומכ\"ש שמותר לאכול כדרך חברים המסובין סעודה שלישית אף שנמשכה תוך הלילה אין לחוש בדבר. חידושים וביאורים מהג' בעל יד אפרים סעי' כ\"ג:", + "תשאל לשלום. ועי' באה\"ט סי' שפ\"ה דכתב וז\"ל ומיהו אפשר לומר כיון שרוב שאילת שלום שלנו אינו אלא שאומר צפרא טבא וזה מותר שאינו שאילת שלום ממש כדאי' בב\"י באו\"ח סי' פ\"ט. ור\"י פי' שלום כמו כריעה אבל שום בפה מותר כמו צפרא דמרי טב וכיוצא בו ע\"ש. ובזוהר פקודי משמע ג\"כ אינו אסור רק כשמזכיר השם. וזה לענין שלא ליתן שלום לחבירו קודם שיתפלל מ\"מ שכל זה שאנו נוהגין אינו בכלל שאילת שלום ע\"כ יש מקילין האידנא בשאילת שלום האבל לאחר ל' עכ\"ל ע\"ש. ועיין ליקוטים סעי' קס\"א:
משלשה ועד שבעה משיב ואינו שואל ומשבעה עד שלשים שואל בשלום אחרים אבל אין אחרים שואלין בשלומו ולאחר שלושים שואלין בשלומו. סי' שפ\"ה ועי' ש\"ך שם. וכתוב במס' שמחות ובס' התרומה כי האבל אומר לרבים הבאים לנחמו משום כבודם לכו לבתיכם לשלום ושכרכם כפול מן השמים דלכבוד רבים שרי וזה אינו בכלל שאילת שלום דאסור בשלשה ימים הראשונים:
ובספר ייטב לב (חיי) כתב על מה שפי' ז\"ל הפסוק וזרח השמש ובא כשמש עד שלא שקעה שמשו של משה זרחה שמשו של יהושע. וז\"ל שמעתי מפי מוזללה\"ה שהוא עפ\"י מה דאי' במדרש שבזיי\"ן ימי אבלו של משותלח לא שמשו המזלות ולא זרחה השמש. והטעם. כתבו המפורשים עפ\"מ שאחז\"ל למה חמה יוצאת במזרח ושוקעת במערב כדי ליתן שלום לקונה ואבל אסור בשאילת שלום ע\"כ. וא\"כ כשח\"ו איזה צדיק נפטר מהעולם אמאי זורח השמש. אבל כתירוץ כי בימי משותלח לא הניח דוגמתו למלא מקומו. אבל עתה שלא שקעה שמשו של זה עד שזרחה שמשו של זה הו\"ל כאילו הצדיק עודנו חי. כי המניח ממלא מקומו כאלו לא מת:
ובענין מה שנוהגין שאם נוסע אחד לבית או לדירה חדשה שולחין לו בשבת הראשון מנוח. יין וכדומה. וגם הולכין אליו בשבת להסב עמו בהשלחן. אם מותר לשלוח כן לאבל ולילך אליו בשבת להסב עמו. עיין רמ\"א יו\"ד סי' שפ\"ה סעי' ג' דבמקום שנהגו שלא לשאול בשלומו בשבת אסור לשלוח מנות לאבל על אביו ואמו אפי' בשבת כל י\"ב חודש. אבל במקום שנהגו לשאול בשלומו בשבת גם זה שרי ע\"ש. ועי' ט\"ז א\"ח סי' תרצ\"ו סק\"ג דאין לסמוך ע\"ז. ופמ\"ג שם שם מש\"ז סק\"ג כ' דמ\"ש הרמ\"א דבמקום שנהגו לשאול בשלומו בשבת שרי זה דוקא תוך י\"ב חודש אבל תוך שלשים אין להקל. ובא\"א שם ס\"ק י\"ב כ' דיש לעיין אי שרי תוך שלשים בשאר קרובים אי מותר בשאילת שלום בשבת דאימא דוקא תוך יב\"ח על אביו ואמו ע\"ש. ועי' ט\"ז יו\"ד סי' שפ\"ה דאבל תוך ל' אינו יכול להזמין לאחרים או להזמין עם אחרים. וה\"ה כל י\"ב חודש על אביו ואמו. ועי' פמ\"ג סי' תרצ\"ו ס\"ק י\"א מי שמת לו מת בפורים לשנה הבאה ישלח מנות דהיא\"צ הוא לאחר יב\"ח. אף שביו\"ד סי' שצ\"ה סעי' ג' מסיק רמ\"א דיש לנהוג כל חומר יב\"ח ביא\"צ מ\"מ בפורים ביא\"צ אין להחמיר:" + ], + [ + "טעם. שאומרים קדיש. משום שפעם אחד פגע רבי פלוני במת אחד שהי' מהלך ומקושש קוצים ונושאן על כתפיו אמר לו בני כל זה למה לך אמר לו רבי כה משפטי כל הימים להביא באשה של גיהנם [השמטה: באשה של גיהנם. בספר אור ישראל להרב המגיד הקדוש מוהר\"ר ישראל מקאזניץ זצוק\"ל כתב על מה שכתוב בתיקונים דף צ\"ה ע\"א ואית לן קטטה באינון מארי דגיהנם דנידונין בי'. שיש בני אדם שבחייהן יורדת הנשמה לגיהנם ונידון ואז בוער האש בקרבו ומתקוטט עם כולם. ויש שהם בשלוה בחייהם ולאחר מיתה נידונים שם:] להיות נדון אמר לו ואין מי יוכל להצילך מן הצער הגדול הזה אמר לו אין מי שיצילנו אם לא שיאמר בני קדיש או יפטיר בנביא לכבוד השם בעבורי ואם יעשה זה ידעתי כי זכותו תעמוד אלי ויגן בעדי ויבא רבי פלוני ויגד זה לבנו של מת ויעש ככל אשר אמר. לימים נגלה המת אל החכם הנזכר פעם אחרת ואמר תנוח דעתך שהנחת דעתי ועל זה פשט המנהג לומר בנו של מת קדיש בתרא גם להפטיר בנביא.*ובזוהר חדש במדרש הנעלם מביא מעשה גדול ונורא בתלמיד חכם אחד שהי' הולך בהרי אררט ושמע קול צוחה קול מר שצוח וי וי עד שראה אדם אחד ושאלו מאן את וא\"ל יהודי חייבא ר\"ל רשע אנא ודנין אותי זה כמה שנים על עבירות גדולות שעשיתי בעודני בחיים ושאלו מה שמו והשיב ששמו לא נודע לו כי הרשעים שוכחים שמם ע\"ד שם רשעים ירקב אבל מ\"מ הודיע לו מקום מושבו שהי' בגליל עליון בעיר פלוני ושם אשתו והלך אותו החכם לעירו ושאל אחריו והשיבו איך שהי' רשע גמור שלא הניח עבירה שלא עבר ובן קטן הניח אחריו והוא ג\"כ רשע כאביו ולקח אותו החכם בנו עמו לביתו ורצה ללמוד עמו א' ב' ולא הי' רוצה לקבל והתענה אותו החכם ג' פעמים ארבעים יום והתפלל עד שהי' הנער התחיל לקבל והלך הנער ממדריגה למדריג' עד שהלך וגדל בתור' עד שנסמך. אח\"כ בא אותו אביו של הנער בחלום לאותו החכם ופניו הבהיק מאוד כשמש בצהרים בתקופת תמוז מזיו השכינ' שזרח עליו וחרד החכם ההוא מאוד ואמר מי אתה ואמר לי' אשריך מה טוב חלקך ומה טוב חלקך שזכיתני והביאתני לכל הכבוד הזה ע\"י בני כי ידעתי שהתענית ק\"ך ימים הי' מועיל אודות שעונותי הי' כ\"כ גדולים שבאו שדים ומלאכי חבלה והיו מכסין המוח של בני שלא לקבל שלא יהי' לי זכות כי לפעמים עונות האבות גורמים שאין לבניהם לב להבין בתור' ובאו שדים ומניחים ידיהם על המוח שלא יקבל אלא כאשר נהרגתי ע\"י עכו\"ם לא המיתני מיד אלא בחץ הכוני והייתי חי עודנו שני ימים ומכח יסורים גדולים הרהרתי בתשוב' כי הי' לי זכות כי כאשר הייתי משומד הצלתי איזה יהודים מהריגה ועתה בכל פעם ופעם שעלה בני למעל' היו מקילין בדיני וכאשר הי' בני בר מצוה ועלה לתורה וקידש שמו של הש\"י ברבים ואמר ברכו את ה' העלוני מגיהנם והי' נקרא הבן ההוא הפקולי ר\"ל שגיהנם נקרא פלילה ע\"ד פקו פלילה ור\"ש הפקולי שסידר הברכות לפני ר\"ג ביבנה הי' ממשפחתו ע\"כ. ממעשה הזה יוכל ללמוד מה זה שהי' רשע גמור מ\"מ הבן ע\"י תורתו הצילו מגיהנם והכניסו לג\"ע עאכ\"ו מי שאינו כך ומגדל את בניו לת\"ת שיהי' לו זכות שאין לו שיעור וערך. קיצור של\"ה:
ועי' בשו\"'ת הלכות קטנות ח\"ב סי' מ\"ח שנשאל לפעמים אומרים ג' וד' בני אדם קדיש ביחד ואחד מקדים לחבירו עם מי יענה איש\"ר והשיב אם באים כ\"א תוך כ\"ד של חבירו יענה עם הראשון ואם יש הפסק ביניהם יענה אחר כאו\"א ועי' בשו\"ת דברי אגרת סי' ז' שבמדינתו תיקן שכל האבלים יאמרו כולם קדיש ביחד ע\"ש טעמו ונימוקו. ועי' פתחי תשוב' סימן שע\"ו ס\"ק ו'. ובסידור יעב\"ץ כ' מה טוב וישר מנהג הספרדים בזה שאם רבים המה כולם זוכים בו. ואומרים אותו כאחד ובטלה מחלוקת וטורח דיני דינים שא\"ל שורש ועיקר:
כתב הרב בית לחם יהודא סי' שע\"ו אונן קודם קבורת המת ויש לו יא\"צ לא יאמר קדיש אך אם הוא שבת יאמר קדיש ע\"כ. ובספר א\"ר סי' קל\"ב סק\"ד כתב בשם תשובת שער אפרים דאונן יא\"צ ילך לביהכ\"נ לומר קדיש ע\"ש. ומנהגי קדישים והטלת גורל עי' מ\"א סי' קל\"ב סק\"ב ובאה\"ט שם סק\"ה וש\"ך סי' שע\"ו סק\"ח ובאה\"ט שם: כל בו: ", + "קונטרס אחרון
אחר כאו\"א. ובענין הקדיש שמעתי מידידי הרב החסיד המופלג מו\"ה יוסף אשר ז\"ל בשם הרב הצדיק הקדוש מסאנז זצוק\"ל שאמר דהקדיש אחר שיר של יום. וכן הקדיש אחר אין כאלקינו אם אין שם יתום יאמר אותם הש\"ץ ואפי' יש לו אב ואם יאמר אלו הקדישים כי הם שייכים ג\"כ להתפלה. ושמע מפיו הקדוש שאמר עד מתי אלמוד אתכם זאת:
ובספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' קל\"ב כתב וז\"ל נראה שאין למעט מאמירת קדישים הנהוגים בכל יום עכשיו. אחר שיר של יום. ואחר אין כאלוקינו ואחר עלינו וכדומה וגם אם אין שם אבל לא יגרעו מהם. וכן אני נוהג לומר כל קדישים אלו כשאני מתפלל לפני העמוד ע\"כ:
קדיש של מזמור שיר ליום השבת אחר קבלת שבת שייך למי שיש לו יא\"צ בשבת ולא למי שהיו לו יא\"צ בעש\"ק. קונטרס עיון תפלה: שהוא בן ז' שהולך כל ימי השבוע לביהכ\"נ לומר קדיש ויש שם יא\"צ ג\"כ אזי יש ליאר צייט קדיש א'. ואם יש קטן בן ז' ויא\"צ ובן למ\"ד אזי יש ליא\"צ קדיש א' ובן ל' אין לו כלום. מטה אפרים שער א' סעי' ב':
מי שבטלה אבילתו ברגל או קובר מתו ברגל יש לו דין ז'. ומ\"מ מחויב ליתן ליא\"צ קדיש א' דומיא דקטן והא דאבל גדול שהולך בשבת לביהכ\"נ דוחה היא\"צ לגמרי*עי' לבוש סי' קל\"ג דגדול שיש לו מנין בביתו והולך בשבת לביהכ\"נ והוא בן שבעה דוחה היא\"צ מכל הקדישים אך במו\"ש שאז צריך האבל לצאת מביהכ\"נ יכול אותו יא\"צ להתפלל ולומר קדיש ולא אמרינן על זה עבר זמנו בטל קרבנו ואפי' יש אבלים בביהכ\"נ שהם תוך ל' או י\"ב חודש אינם יכולים למחות בידו להתפלל ולומר קדיש כו' ע\"ש: היינו משום שהיא\"צ יכול לומר במו\"ש שאז לא יהי' האבל בן ז' בביהכ\"נ. ואע\"פ שכבר עבר זמן היא\"צ מ\"מ שייך השלמה בלילה שאחריו. משא\"כ במי שבטלה אבילתו ברגל שהולך גם בלילה שאח\"כ לביהכ\"נ א\"כ דמי לקטן. מ\"א סי' קל\"ב סק\"ב:
ובספר לבושי מכלול סי' ד' אות נ\"ג כתב בשם האריז\"ל דאותן שאומרים אין כאלקינו הקדיש הזה הוא קדיש יתום ואצ\"ל כלל קדיש אחר עלינו. וכתב וכן ראיתי בזידיטשוב ובסטרעטין ושם המנהג בש\"ק לא הי' אומרים קדיש גם אחר אין כאלקינו. ולא נשאר ליתום רק הקדיש של שירות היום: ועיין בס' שיורי ברכה יו\"ד סי' שע\"ו סעי' ד' בשם ספר ויקהל משה דפוס פיורדא יש מעשה נורא מענין רוח אחד ושם נאמר שלא יש דבר להגין מפני המזיקין כאמירת קדיש על מזמורי תהלים. ולכן יש להנהיג לבנים על אבותם שילמדו בכל יום מהשנה קצת מזמורים ויאמרו קדיש:" + ], + [ + "עוד טעם. משום שבעניית אמן בכל כחו ממשיך כח הטהרה ומצננים גיהנם שעה וחצי שעה ומכריח כח הטומאה שלא ישלוט באביו או באמו באותו זמן אלא אדרבא מביאין אותו לגן עדן.*בספר אשל אברהם סי' נ\"ג כתב דבחטיפת קדישים לא הועיל כלום החוטף כי אמירתו שייכת למי שראוי על פי הנכון. וכן בתפל' כשהבן הי' שם אם אמרה אחר שייך ממילא התפל' של אחר כאלו הבן. ועי' פתחי תשובה סי' שע\"ו סק\"ז שכ' ג\"כ כן בשם ה\"ג שב יעקב:
והנה ביתום שצריך לומר קדיש כתב בס' אשל אברהם להרב הצדיק הקדוש מבוטשאטש זצוק\"ל סי' נ\"ג דאם היתום מתעכב לפעמים ומתפלל אחר והוא בא בזמן שאפשר לו לילך להתפלל בציבור כגון בין תפלה דלחש לחזרה שנכון הי' שיעמוד אז כי אין קפידא במה שעמד אחר לפני העמוד בלחש וכן בשירה חדשה הי' נכון שיעמוד הוא רק שאין נוהגין לשנות המתפלל בין לחש לחזרה או קודם שירה חדשה ע\"ש. ועי' קו\"א לט\"ה בהשמטה לסעי' צ\"ט:
ועי' פחד יצחק אות ק'. קדיש. דאם אירע שאיחר האבל לבוא לביהכ\"נ ואין לו שהות להתפלל קודם שיגיע הצבור לסדרי קדושה יכול האבל לירד לפני התיבה ולומר סדר קדושה עם קדיש תתקבל הגם שהיא גמר התפלה והוא עדיין לא התפלל אין לחוש שיאמרנה מי שירצה כי סדר הקדוש' מצוה בפני עצמה היא. ובשבתות ויו\"ט ממתינים לאומרה עד קודם תפלת מנחה. ונוסח צלותהון משמע כלל תפלותיהן של ישראל והאומרו זריז ונשכר והגם שאיחר לבוא לביהכ\"נ:
ובענין פגע הרגל תוך שבעה המבטל גזירת שבעה. וכן לאחר שבע' שמבטל גזירת שלשים לענין קדיש אינו מבטל. ומונין שבעה ושלשים מיום הקבור'. קיצור ש\"ע סי' כ\"ו סעי' ב'. ועמ\"ש הט\"ז סי' ת\"ב סק\"ו והש\"ך שם סק\"ה דמי שמת ביום א' ונקבר ביום ב' חשבינן לענין שמועה קרובה מיום המית'. עי' אבן העוזר שם שצ\"ע בזה. ועי' נקה\"כ שם:
ובספר ארחות חיים סי' קל\"ב סעי' ב' כ' בשם ס' יהודא יעלה דהאומר קדיש על או\"א בתוך י\"ב חודש או ביום יאר צייט שרי לי' לומר בתוך פסוקי דזמרה כשאינו מוציא מנין אח\"כ ע\"ש:
ועי' שיורי ברכה סי' שע\"ו דכתב וז\"ל רבים נהגו לצוות לבניהם לומר ח' קדישים ביום משום מ\"ש בזוהר הקדוש דהקדיש מיעיל לשעתא ופלגא ולהכי יאמרו ח' קדישים להציל לי\"'ב שעות. אמנם רבינו מהרח\"ו זצ\"ל גלה סודו שכוונת שעתא ופלגא אינו כפשוטו אלא מדריגה בגיהנם שנקראת שעתא ופלגא:
ועי' באה\"ט א\"ח סי' נ\"ה בשם כנה\"ג כשם שטוב למעט בברכות כך טוב למעט בקדישים ובספר פחד יצחק כתב ופה פירארא ראיתי שערוריה שמרבים קדישים בישיבות ללא צורך אבל בישיבתי לא הנחתי מעולם לומר אלא קדיש אחד ובליל הושענא רבה ואור ליום א' של שבועות שנים ותו לא: סדה\"י: ", + "קונטרס אחרון
ועי' נקה\"כ שם. ובשו\"ת פני יהושע מקראקא ח\"א סי' ט' חשב מתחלה להביא ראי' דדין שמועה קרובה או רחוקה מונים מיום המיתה ולא מיום הקבורה. ושוב מסיק דאין ספק דמיום הקבורה מנינן. וכן הוא בהגהות וחדושים מהרב הה\"ג מו\"ה משה טייטלבוים זלה\"ה סי' ת\"ב בשם ספר תפארת למשה:" + ], + [ + "טעם. שנהגו שאין אומרים קדיש ותפלה רק י\"א חדשים. כדי שלא יעשו אביהם ואמם רשעים כי משפט רשע י\"ב חודש.*ונהגו שמפסיקין יום אחד קודם. היינו אם היא\"צ עד\"מ בח' אדר וז' שבט יהי' ביום ב' יאמר עוד קדיש ביום ב' ז' שבט במנחה וערב יום ג' לא יאמר עוד. יוסף דעת סי' שע\"ו סעי' ז'.
כתב בס' מטה משה בשם מהרי\"ק שורש ל' דבני בנים יכולים ג\"כ לומר קדיש בשביל זקינם אך אינם שוים לשאר אבלים אלא האומר בשביל אביו ואמו יאמר שנים והם יאמרו אחד וכן יחזור חלילה ע\"כ. ומשמע דאין לחלק בין בני בנים מן הבן או מן הבת. עולת תמיד סימן קל\"ב ס\"ק י\"א:
ובספר בית לחם יהודא סי' שע\"ו כתב בשם תשובת רמ\"א דאם אין לו בן ראוי ליתן לבן בנו והיינו הבן של המת אומר קדיש א' והבן הבן על אביו זקנו או זקנתו יאמר קדיש א'. ואין חילוק בין בני בנים מן הבן או מן הבת. ובלבד שתתרצה אמו לזה שיאמר קדיש על אביה או על חמיה ע\"כ. ועי' פתחי תשוב' שם סק\"ד בשם תשו' אבן השוהם דאם אביו ואמו חיים אין לומר קדיש יתום דוקא אבל קדיש דרבנן יכול לומר:
ובספר פחד יצחק אות ק' קדיש כתב וז\"ל ונוהגים לומר קדיש על זקנו וזקנתו מהאם שלא עזבו בנים זכרים בחיים אביו ואמו וכן הנהגתי לבני לומר קדיש לזקנתו בחיים אביו ואמו כי לא נחש ביעקב. ובשם באר שבע כתב דעניית אמן יהא שמיה רבה גדול' מענין קדוש' ומודים קדי\"ש ודיני\"ו ע\"ש:
כתב בש\"ע האריז\"ל דאם העונה מסיים לומר עד דאמירן בעלמא קודם שש\"ץ יאמר שמיה דקב\"ה צריך לענות אמן פעם אחרת ובזה הם ה' אמנים. ואלו הם יתגדל ויתקדש שמיה רבה אמן ראשון. ויקרב משיחיה אמן שני אמן יהא שמיה רבה הוא אמן ג' דאמירן בעלמא אמן רביעי. שמיה דקב\"ה אמן ה'.
ובקדיש יש ארבעה כריעות של חובה ואחת של רשות. יתגדל ויתקדש כורע. בעגלא ובזמן קריב כורע. יתברך וישתבח כורע. שמיה דקודשא בריך הוא כורע. אבל בעושה שלום כריעה של רשות הוא. אבודרהם. ועל מה שכתב הלבוש סי' נ\"ה סעי' ג' דאם אמרו עלינו בלא יו\"ד אין אומרים אחריו קדיש יתום אפי' ביו\"ד כתב א\"ר שם דאינו מוכרח ואומרים קדיש. וכן באמירת תהלים בבוקר ובכל לימוד כשנזדמן לו תיכף מנין אומרים קדיש ע\"ש. וכן כ' הט\"ז שם סק\"ג:
ועי' אשל אברהם סי' נ\"ג סעי' ג' שכתב לחלק בין קדיש שתקנו חכמים א\"צ למנין באמירת פסוקים משא\"כ כשיאמר קדיש על לימודו וכדומה כשיבואו עשרה צריך ג\"כ ללמוד שום ברייתא או משנה ע\"ש:
ועי' פרמ\"ג א\"ח סי' י\"ח סק\"א המנהג להתעטף בטלית לומר קדיש יתום משום כבוד הציבור. וע\"ש סי' קל\"ב סק\"ב דמי שלא נתמלא זקנו אע\"פ שהוא אבל אין לו להתפלל תדירי כ\"א באקראי. ועיין א\"ח סי' נ\"ג סעי' ח'. ובספר עבודת הקודש קשר גודל סי' ח' אות ה'. כתב כשם שאסור לעבור נגד המתפלל כך אסור לעבור נגד האומר קדיש:
כתב הפרמ\"ג א\"ח סי' תקמ\"ז סק\"ג וז\"ל מלשון הב\"י משמע דבגדי שחורים נוהג כל י\"ב חודש וכשכלו י\"ב חודש אז מסירים דזה רק אבילות ול\"ש גיהנם כמו בקדיש. וראיתי מסירים שחורים ג\"כ בי\"א חודש ע\"כ: רמ\"א סימן שע\"ו סעיף ד': ", + "קונטרס אחרון
י\"ב חודש. עי' הרעב\"ט סוף פ\"ב דעדיות משפט רשעים בגיהנם י\"ב חודש*כתב בספר צפנת פענח שמעתי כי לעתיד לא יהי' גיהנם רק מכניסין הרשעים לג\"ע וזה לא גיהנם יחשב ששומע שם מתפללין בשמחה וריקוד ולומדים תורה בהתמדה וזה לא לצער יחשב שלא הי' מורגל בזה. א\"כ בזה עצמו שהצדיקים מתעדנין בה הרשעים נידונין:
ובספר תוי'\"י כתב ג\"כ כי אין לרשעים גיהנם יותר ממה שמכניסין אותן לג\"ע שאין שם אכילה ושתי' ותאוות עולם הזה רק הצדיקים יושבים ועטרותיהם בראשיהם הם שהיו פחותי הערך בעיני גסי הרוח שהיו סרוחים בעיניהם כמ\"ש וחכמת סופרים תסרח ועתה הם בראש הקרואים ומתעדנין בתענוגי התורה והתפלה:
ובספר שבט מוסר פכ\"ו כתב בענין מהו גיהנם של מטה הוא מקום גדול מחזיק כמה רבבות וכל מה שמתרבים הרשעים ג\"כ גיהנם מתרחב יותר ויש שם כמה מיני מדורות זו קשה מזו נדון שם לכל אחד וא' כפי העונש הראוי לו והוא למטה בארץ ויש בו ג' פתחים. א' בים וא' במדבר. וא' בישוב. וכל אחד נכנס בפתח הראוי לעונש כפי מעשיו משום דיש הפרש וצער לנכנס בפתח זו מבפתח זו והאש הנמצא שם הוא גדול ס' פעמים מהאש של עולה הזה שארז\"ל אש של עוה\"ז הוא א' מס' מאש של גיהנם. ויש שם גחלים כהרים וגבעות ונמצא בתוך גיהנם נהרי נחלי זפת וגפרית שנובעים מן התהום ויש שם כמה מיני מזיקים ומחבלים משונים ומכוערים להעניש את הרשעים ונראה שאלו המזיקים והמחבלים המכים אותם הם המזיקים והמחבלים שעשה ברוע מעשיו כארז\"ל כו' וכמה מן החיים ראו פתח גיהנם שבמדבר מרחוק:
ושמעתי מפי קדוש מדבר החכם השלם כמהר\"ר חיים אלפיסי ז\"ל שספרו לו נחותי ימא שיש מקום בשפ' הים הגדול אשר שפתו מגיע למדבר חרב ושמה רואים ממרחק בקיעה בארץ יוצא מתוכה להבו' אש עד לב השמים והספינה מתרחק' הרבה שלא יתהפך הזפת מחמימות האש ושהוא ז\"ל הלך בספינה בים הגדול ובלילה ראו להבות אש יוצאים מתוך הים והלהב הי' משבר הרים ומפרק סלעים שבתוך הים והספינות העוברות בים זה יודעין ומכירין המקום ומתרחקים הרבה משם. וספרו לו אנשי הספינה שזה המקום הוא פתח גיהנם שבים והאש הזה אינו נראה בתוך המים הנזכר כי אם בלילה כי ביום מחמת אור השמש אינו נראה:
וראיתי בספר א' שיש מקום בעולם והוא מדבר שמם שההולכים שם שומעים קול צעקה וצוחה במקום א' שבמדבר זה יוצאה מתוך הארץ ובפרט אם נוטים האזן סמוך לארץ מתחזקת הקולות כדוגמת קולו' המכין אותם וצועקים מתוך צערם ואומרים ההולכים שם ששם תחתיו גיהנם שבארץ. ומלך א' רצה לידע סיבת הצעקה הנשמעת במקום הזה מהו וצוה לחפור חפירות עמוקות מאד ולא מצאו דבר אך הצעקה היתה נשמעת לעולם. [הערת המדפיס: ובספר מעבר יבק שפתי רננות פ' ל\"ג כתב בשם צדה לדרך בסוף ספרו שרבים מהבאים ארצה בני קדם רואים מרחוק להט החרב המתהפכת. וחכמי הקדמונים שהי' אסקלפייגוס חכם מקדוני וארבעים איש מלומדי החכמה ידעו המקום הזה וראו ארבע נהרות יוצאים משם והתחילו להלוך דרך פרת למעלה וכשהגיעו חצי מיל לפני הגן להט אותם להט החרב המתהפכת ונשרפו. ואמרו הרבה מהחכמים כי אז נאבדו חכמות יוונים הקדמונים בשריפת הארבעים אלו שהם הי' קרובים אל האמת ושומעים ולומדים חכמת חכמי תורתינו. ואח\"כ באו האחרונים ארסטו וחביריו ולקחו החכמה באומד הדעת ואין לה צד ענין בתורתינו ואם נמצאו בדבריו דבר טוב כתכ בשבילי אמונה שגנב אותם מחכמת שלמה: כי אלכסנדרוס מוקדון השליט רבו הנזכר על אוצר ספרי שלמה. וכל דבר טוב שמצא בהם כתבם בשמו וערב בהם דעות רעות וזרות כקדמות העולם וכיוצא. וא\"כ אפי' יהיה האדם חכם כדניאל או כיהושע בן נון אל יסמוך על חקירותיו לפי שכלו וחכמתו:] וסיים ודברים אלו לא כתבתי ח\"ו להחזיק ידי רבותינו ז\"ל שאומרים שיש פתח לגיהנם בים ובמדבר. כי דבריהם הם אמתיים מעצמם ואינו צריכין חיזוק כי כולם ברוח הקודש נאמרו אלא הבאתי כדי להלהיב ולהפחיד הלבבות הנרדמות מלכלוך עונותיהם:
וגיהגם של מעלה הוא נהר דינור כסברת המקובלים ז\"ל. ונ\"'ל עוד שהמדור שיש לכל א' גדול מחבירו זהו גיהנם של מעלה עם אותו הצער והביוש והכלימה שמקבל בהיות לחבירו למעלה ממנו במקום ובמעלה ביתר שאת ויתר עז וכארז\"ל כל א' נכוה מחופתו של חבירו כו' ומקבל בושה מזה:
וכשם שיש גיהנם למטה כך יש ג\"ע למטה כאן בארץ במקום מוצנע בעולם ובו כל מיני אילנוות טובות אשר עין לא ראתה הן מוצים פרח ויצץ ציץ וכל מיני מגדים מופלאים בריחם ובצביונם כעובדא דרבה בר אבוה (ב\"מ דף קי\"ד) שהוליכו אליהו בחומות ג\"ע ופשט טליתו ולקח מעלי האילנות וכשיצא לילך שמע בת קול אומר מי אכל עולמו כזה וניער טליתו אפ\"ה נשאר הריח דבוק בגלימא זביניה בתליסר אלפי דינרי פלגינהו לחתנוותיה ע\"כ. גם בעובדא דר' יהושע ב\"ל שהוליכו המלאך המות בג\"ע בגוף ובנפש והוא בג\"ע של מטה. הרי ג\"ע כאן בארץ כו' ושם מתעדנין הנשמות. אמנם לא מאכילה ושתיה כשם שמתעדנין החיים. אמנם ניזונין מהריחות ומיני התענוגים הרוחניים אשר שכל המלובש בגוף אינו יכול לשערו:
ויש מעלה אחרת גדולה מזו והוא תכנית העונג. והיינו כשנשלם זמן ישיבת הנשמה כאן בג\"ע של מטה ועולה בג\"ע של מעלה ונכנס בצרור החיים לראות פני מלך חיים אין תענוג יותר גדול מזה עכ\"ל ע\"ש:
ובספר אספקלריא המאירה (תשא) כתב וז\"ל הנה מבואר בזוהר בכמה מקומות וגם בהרבה ספרים חכמי האמת שיש חילוקים רבים בין צדיקי יסוד עולם בעוה\"'ב בג\"ע וכמו שאמרז\"ל ברמז כל צדיק וצדיק יש לו מדור בפ\"ע. וכלל הענין הוא כי יש ג\"ע שלמטה. ויש ג\"ע שלמעלה והנה למטה חלוק הרבה גן מעדן. כי עדן הרבה עדיף מהגן ולמעלה הימנו וכל מי שזוכה לישב בגן שימכוה אינו זוכה לעדן רק בשבתות וי\"ט וכשיצא שבת חוזרים מעדן שלמטה לגן שלמטה הימנו. ויש צדיקים יותר גדולים אשר זוכים לעדן כל ישיבתם וכשיגיע שבתות וי\"ט להיות להם מעלה יתירה עולים מעדן שלמטה לגן שלמעלה מהם ועדיף יותר מעדן שלמטה. ויש עוד צדיקים שלמעלה יותר מהם שיושבים תמיד בגן שלמעלה וממילא בהגיע ימי הקדש עולים עד לעדן שלמעלה שעליו נאמר עין לא ראתה אלהים זולתך. אכן צדיקים וחסידים היותר גדולים שבכל ישראל כגון אבות הקדמונים ואמהות והשבטים ומשה ואהרן וכיוצא בהם המה בני היכלא דמלכא עילאה שיושבים תמיד בעדן עצמו שלמעלה. והמעלה שיש להם בימי הקדש אין להשיג לשום אדם ושום נברא בעולם כי מתחדשים עם השכינה כביכול בשוה:
ובספר קב הישר פט\"ז כתב בשם מדרש הנעלם פ' נח א\"ר יהודה ז' כתות של מלאכי השרת אצל השער דאיקרי שערי צדק שעליהם אמר דהמע\"ה פתחי לי שערי צדק כו' צדיקים יבואו בו. וז' פתחין הן לנשמות הצדיקי' להכנס לג\"ע עד מקום מעלותם ועל פתח שומרים פתח הראשון נכנסת הנשמה במערת המכפלה שהיא סמוכה לג\"ע כו' אמר ר' יוסי ראיתי ג\"ע והוא מכוון נגד הפרוכת. זכתה לעלו' יותר אזי נכנסת בפתח השלישי והיא נקראת זבול כו'. ומשבחת להקב\"ה בביהמ\"ק של מעלה ומיכאל שר הגדול שהוא כהן לאל עליון מקריב הנשמה זו לקרבן. אמר ר' חייא הקרבה זו אינו באה כשאר הקרבות אלא כאדם המקריב דורן לפני המלך כו' ע\"ש:
ובספר מדרש תלפיות אות ג' כתב בשם ספר חסד לאברהם נהר ז' עין יעקב וז\"ל דע כי בעת בריאת אדם הראשון הי' בגן עדן אמנם כן שאר העולם לא נברא בחנם אלא שהי' אדם הראשון יוצא מן גן עדן אל העולם לצורך תשמיש הגוף וכל צרכו. והי' הג\"ע של אדם הראשון כמו בית המקדש או בית הכנסת להתפלל בו וכמו בית המדרש לעסוק בתורה ולקיים המצות ולהתנבאות שם בשם ה' ושאר העולם הי' שייך לכל רכושיו וחיותו הגשמי רק שלא האריך אדם הראשון בשלותו ונתגרש משם: שנאמר והי' מדי חודש בחדשו. כשיבא חודש באותו החודש שמת בו יצא מגיהנם ויבא להשתחות לפני ה'. ובענין מה שצריך להתאבל י\"ב חודש אף אם השנה מעוברת סגי בי\"ב חודש. ש\"ך סי' שצ\"א בשם פוסקים ועי' ליקוטים סעי' קע\"ח:", + "לא יאמר עוד. ובספר שדי חמד אות קס\"ב כתב בשם שו\"ת אגודת אזוב. דאם כלו י\"א חודש בע\"ש יאמר קדיש בשבת ג\"כ. דבשבת אין דין גיהנם. והקדיש בשבת הוא להעלותו ממדרגה למדרגה. אבל ביו\"ט לא יאמר דגם בי\"ט יש עונש גיהנם. וע\"ל בהשמטה לסעי' תשע\"ט:
ביום שנהגו שאם אין אבל לומר קדיש יתום ואמרוהו זה אח\"ז בעלי בתים אחרים ויש שם מי שמת או\"א שכבר עברו י\"א חודש מ\"מ יוכל לאמרו גם הוא כשאר העם ואין זה בזיון לאו\"א שיחזיקים רשעים באמרו קדיש אחר יא\"ח עי' עיקרי הד\"ט סי' ל\"ו סעי' כ\"ז:
ויום זה שהוא פוסק בו יש לו כל הקדישים רק ליא\"צ שייך קדיש אחד וכן לבן שלושים. ואם יש כמה יא\"צ או בני שלושים נדחה הוא מפניהם לגמרי. קיצור ש\"ע סי' כ\"ו סעי' י\"ז. ועי' פרמ\"ג סי' קל\"ב א\"א סק\"ב:", + "מן הבן או מן הבת. ובספר פחד יצחק כתב דאם למד עם בן בנו יאמר קדיש כמו שאר אבלים בשוה. ועי' מטה אפרים שער ד' סעי' ט' דמי שמת ויש לו בן וצריך לנסוע למרחקים שלא יוכל לומר קדיש בעונתו ושוכר איש א' במקומו שיאמר קדיש אחר אביו או אמו. אין שאר האבלים יכוליס לדחותו כיון שאומר בשליחות הבן. וסיים ומ\"מ נראה שיש לעשות ג\"כ פשר שלא יאמר רק חלק שליש ע\"ש:
המניח אחריו בני בנים ואח טוב שהאח יאמר קדיש בשבילו שהוא מהמתאבלים עליו. עי' עקרי הד\"ט סי' ל\"ו סעי' י\"ט: " + ], + [ + "טעם. שאומרים קדיש בלשון ארמית. לפי שהיו רגילין לומר קדיש אחר הדרשה ושם היו עמי הארצות ולא הי' מבינין כולם לשון הקודש לכך תקנוהו בלשון תרגום שהיו הכל מבינים שזה הי' לשונם. כי לפי הטעם שלא יבינו המלאכים ויהי' מתקנאין בנו קשה שהרי יש כמה תפלות יפות שהם בלשון עברי*כתב עולת תמיד סי' נ\"ה סק\"א וז\"ל בדרשות מהרי\"ל כתב שלא הי' עומד לא לקדיש ולא לברכו אך כל קדיש שתפסו מעומד הי' נשאר עומד עד שסיים איש\"ר ע\"כ. ובאמת דבריו תמוהים דמשמע דאם לא תפסו מעומד אפי' ליש\"ר לא הי' עומד וא\"נ ע\"ש. ובש\"ע האריז\"ל כתב שהי' נוהג בכל קדיש שלאחר העמידה. בשחרית. ומנחה. וערבית. הי' נשאר מעומד ע\"ש: . תוס' ברכות דף ג' ע\"א בד\"ה ועונין:", + "קונטרס אחרון
ויהי' מתקנאין בנו. ז\"ל הכלבו אות ז' מצינו באגדה לעתיד לבוא יהי' הצדיקים גדולים מן המלאכים*בספר מנחם ציון (לפסח) כתב שאותן שני מלאכים שהלכו לסדום ע\"י ששהו הרבה בעוה\"ז נתגשמו ולא הי' יכולין לשוב למדריגתן עד שבא יעקב והעלן. וע\"ל בהשמטה לסעי' תק\"כ בד\"ה כתב:
ובספר ילקוט ראובני (ויצא) כתב בשם ע\"מ על פסוק והנה מלאכי אלהים עולים ויורדים בו. מה שלא הי' המלאכים מעופפים כמו שאמר ויעף אלי אחד וגו'. אלא הי' אותן שנשתלחו ללוט וחטאו במה שגילו ללוט ואמרו כי משחיתים אנחנו ולא נתן להם כח לעופף אלא לעלות בסולם ע\"י דילוג כי אין להם קפיצה. ועלו הם תחלה לראות אם הם רשאים לעלות עדיין וירדו כי לא נתקבלו עדיין:
ובספר קרבן שבת כתב בשם ספר כתנות אור בסופו שלכך המלאכים יש להם שש כנפים בשתים יכסה רגליו ובשתים יעופף ובשתים יכסה פניו. להודיע שיש להם בושת להסתכל בפני השכינה אחרי שהם אוכלים בחנם. וז\"ש הפסוק לך ה' הצדקה ולנו בושת הפנים. ר\"ל אם הקב\"ה נתן לנו איזה דבר שהוא צדקה דהיינו בחנם אז לנו בוש\"ת הפני\"ם כי בהית לאסתכולי באפא:
ובספר תורת האדם כתב שאלו מלאכי השרת הממונים על מלאכת העולם שיורדים בכל יום ויום לשום שלום בעולם. בשעה שמגיע הזמן לומר שירה עולין לרקיע. ומפני ריחם של בני אדם שהם בעלי זיבה וטומאה מטבילין עצמן בתוך נהרי האש. ונהרי להבה. ונהרי שלהבת מאה פעמים עד שנעשים קדושים. ומקדושים טהורים כו' ואח\"כ קוראין זה את זה ועולין מתוך נהרי אש זה ברשות זה ומתנגנין בשירה גדולה באימה ביראה וברתת ובזיעה בפחד וברעדה בקול רעש ובנעימה בקול שירות ותשבחות. ונחלקים לג' שירות של אלף אלפי אלפים וריבוא ריבבן. כת אחת אומרת קדוש ונופלת על פניו. וכת ב' אומרת קדוש ונופלת על פניו. וכת ג' אומרת קדוש ונופלת על פניו:
בספר ילקוט האורים (וישלח) כתב בשם ילקוט שמעוני ישעי' סי' ס\"ה דהשמש והירח והכוכבים כולם טובלים א\"ע בנהר דינור של אש קודם זריחתם. וכתב השל\"ה הטעם לפי שהשמש וכל צבא השמים נאסרים מחמת שעובדים אותם ע\"כ מקיימים בהם פסולי אלהיהם תשרפון באש ע\"ש:
ובספר לקוטי תורה להגאון הקדוש בעל ש\"ע הרב זללה\"ה (אמור) פי' יוצר משרתים ואשר משרתיו כו' שיש ב' מיני מלאכים הא' הם אשר עומדים ברום עולם מששת ימי בראשית והם נצחיים וקיימים עד שיחזור העולם לתוהו כו' והן הן החיות שבמרכבה. ויש מלאכים שנבראים בכל יום ואומרים שירה וכלים מחמת גילוי אור א\"ס עליהם יותר מכדי מדתן: ואנו מתפללין הקדיש שימהר הקץ שיתגדל השם ויתקדש. ואם נאמר אותו בלשון הקודש שיבנוהו המלאכים אפשר שיקטריגו כי ידעו כי ידל כבודם ויגדל כבוד הצדיקים עליהם. וכן הדין נותן כי המלאכים אין טבעם לעשות רק טוב וכיון שכן אין להחזיק להם טובה אם לא יחטיאו. אבל הצדיקים המתגברים על יצרם נראה שעתידים לקבל שכר טוב מהם ע\"ש. ובס' אור צדיקים כ' יש מלאכים שחטאו ואינן יכולין לעלות אם לא מכח תענית בני אדם:
ובספר קדושת לוי (וירא) פי' והוא עומד עליהם תחת העץ ויאכלו. כי הכלל הוא כמבואר שבעה\"ב לא יהי' מתנהג בפני האורח יותר מגדול' האורח כדי שהאורח לא יקנא את בעה\"ב. והנה צדיק נקרא מהלך שהולך תמיד ממדריגה למעלה למעלה.*בספר עבודת ישראל (שמיני) כתב פ\"א ראיתי הבעש\"ט ז\"ל בחלום ושאלתי אותו מפני מה בתחלת עבודתי כאשר נכנסתי אל הצדיקים ללמוד ממעשיהם והרגלתי א\"ע לעבוד השי\"ת הרגשתי בעצמי שינוי לטובה מיום אל יום בעסק התורה לשמה ובכוונת התפלה ושאר מעשים ועתה איננו מרגיש כלל השינוי ונדמה לי כמו יום אתמול כן היום וכמו כן יום מחר. והשיב לי בדרך משל כשהתינוק לומד א' ב' או סידור או חומש מידי יום ביומו סיפר השינוי בו שלומד יותר ממה שלמד אתמול. למשל בשבוע העבר למד פרשה א' או חומש ועתה לומד ב' פרשיות וכיוצא בו משא\"כ אם הולך ומתגדל ולומד בעצמו גפ\"ת עם הפוסקים והוא מפולפל גדול אין ניכר בו שינוי יום מיומו. אמנם לפי ראות עיני השכל בודאי מה שהאדם נעתק בגדולתו יום מיומו במדרגה. הוא גדול אלף אלפים ככל המדרגות שהתינוק נעתק בכל השנה כי המה בקטנות עכ\"ל. והוא ג\"כ בדרך משל כשהאם מהלכת ובנה כרוך אחריה הגם שהאם מהלכת לאט ובנה רץ אחריה אינה דומה מהלכו למהלך האם מפני רגליו הקטנים ופסיעותיו הקצרים ע\"ש: ומלאך נקרא עומד וכאן רצה אברהם שלא יקנאו בו המלאכים התלבש עצמו בבחינת מלאך להיות עומד. וזהו והוא עומד עליהם:
ובספר שפתי צדיקים (וירא) פי' בשם הרב הצדיק הקדוש בעהמ\"ח ספר הנ\"ל עפ\"י דאי' במדרש שלא רצו לאכול שהוצרכו לומר שירה עד שאברהם נכנס תחתם במקומם לומר בעדם שירה ואז אכלו. וז\"פ והוא עומד עליהם. פי' במקומם לומר שירה בעדם. כי המלאכים נקראים עומדים כאמור ונתתי לך מהלכים בין העומדים האלה. והצדיקים נקראים הולכים מדרגא לדרגא. לזה כשהוא נכנס במקומם לפי השעה נקרא אברהם עומד. וז\"פ והוא עומד עליהם תחתם במקומם ומדריגתם ולכן ויאכלו:
וראיתי בכתבי הגאון הקדוש המפורסים מהר\"ש מבעלז זצוק\"ל (בחקותי) ששמע מהרב הצדיק הקדוש מלובלין זללה\"ה שפי' הפסוק ונתתי לך מהלכים בין העומדים האלה. שהמלאך נקרא עומד. וזה ונתתי לך כו' כלומר שאתה תהי' הולך ביניהם. ועי' בני יששכר כסלו:
ובספר דודאים בשדה (לך) כתב בשם ספר אור ישראל שהקשה על מה דאי' בכתבי האריז\"ל ראי' שהאדם חשוב יותר מהמלאכים דכתיב כי מלאכיו יצוה לך לשמרך כו' ובודאי הנשמר גדול מהשומר. והלא כתיב ה' ישמרך מכל רע נמצא הש\"י בעצמו הוא השומר וסיים שם דבר זה לא ניתן לכתוב רק למסור בע\"פ ע\"ש. ולי נראה כי שם כתיב שהשי\"ת יצוה למלאכיו לשמרך. וזה ראי' שהאדם חשוב יותר. אבל השי\"ת שומר את האדם מעצמו בלי צווי כי הוא אחד יחיד ומיוחד.", + "[השמטה: ובפ' שופטים פי' הפסוק במה יזכה נער את ארחו לשמור כדבריך. עפ\"י מה שמצינו דהמלאך נקרא עומד. והטעם הוא. מחמת שנאצל ונברא לעשות הרצון העליון ואין שייך בו שום השתנות כמו האדם שיש בו טוב ורע. ולכך נקרא האדם בשם הולך מחמת שיש בו טוב ורע. ולכך כשגובר הצד הטוב הולך ממדריגה למדריגה. אבל המלאך הוא עומד מחמת שנאצל כך לעשות הרצון העליון. ואין שייך אצלו צד עלייה על ידי מעשיו. ויש מלאכים קדושים שהעלייה שלהם הוא ע\"י שמבקשים רחמים ורצון מאת המלך העליון על בניו ובזה הם מתעלים:
וזה הפי' במה יזכה נער את ארחו. היינו המלאך הגדול שנקרא בספרים בשם נער מה הוא עלייה שלו. לשמור כדבריך. היינו שהוא מבקש רחמים ורצון על ישראל ושומר אותן. וזה לשמור שהוא שומר את ישראל שהם כדבריך כמבואר בספרים מה הקב\"ה פוקד עקרות אף הצדיק כן. שהצדיק הוא דוגמת המלך העליון:]" + ], + [ + "עוד טעם. לפי שבימיהם גזרו אויביהם שלא יאמר קדיש והנהיגו לאומרו בלשון ארמי שלא יכירו בו. ואף שבטלו הגזירה לא רצו להחזיר הדבר ליושנה כדי שלא ישתכחו הניסים והנפלאות. א\"ר סי' נ\"ו סק\"ה:" + ], + [ + "עוד טעם. שאומרים קדיש בלשון ארמית. שלא יקטרגו המלאכים על שמתפללין על הגאולה. כל בו. כתב אבודרהם אל יקשה בעיניך מה שתקנו לומר יתברך וישתבח ויתפאר כו' בלשון הקודש כי השבח לא היו יכולין לשנות ללשון תרגום ע\"ש:" + ], + [ + "עוד טעם. שאומרים קדיש בלשון ארמי. כדי שלא ירגישו מלאכי השרת שמו של הקב\"ה חסר שמא יחריבו את העולם לכך אנו אומרים יהא שמיה רבא מברך בלשון ארמי. כדי שלא ידעו ולא יבינו כי אין מבינין אלא לשון הקודש.*בספר תפלה לדוד כתב יהא שמיה רבה בכל כחו י\"ל גם בלחש רק שהדיבור הוא בכח בהמבטא כן שמעתי: אבל ישתבח ויתפאר שהוא שבח אומרים בלשון הקודש שאם יבינו אין בכך כלום ששבח הוא זה. ומה שמתפללין תתקבל צלותהון ובעותא זהו תפלה שיתגדל השם ומתפללין על הגאולה כי בהא תליא מילתא. ליקוטי הפרדס." + ], + [ + "עוד טעם. כי הסגולה הוא להכניע הקליפות בלשונם ממש. סידור של\"ה בשם הזוהר פ' ררומה. וכתב מהרמ\"ק שמזה למדנו. טעם. למה נתקן הזוהר בלשון ארמי." + ], + [ + "טעם. דנקרא קדיש דרבנן. לפי שהוא תחנה ובקשה על רבנן. א\"ר סימן קנ\"ה ס\"ק א':", + "קונטרס אחרון
ובקשה על רבנן. ובענין קדיש דרבנן עי' מ\"א סימן נ\"ד סק\"ג וז\"ל בליקוטי פרדס כתב כשהציבור אומרים פסוק או משנה צ\"ל קדיש לפיכך אומרים קדיש אחר פסוקי דזמרה ואף אחר משנה כגון במה מדליקין. ואומר בסיומן אר\"א אר\"ח דהיינו כקריאת התורה כדי לקדש. שאין מקדישין אלא בסיום הפסוק או דרשת הפסוק עכ\"ל. וכן מנהג כל ישראל לומר אחר פרקים ואין כאלהינו ובמה מדליקין הגדת ר\"א כו' א\"כ גם כשלומדין משניות י\"ל הגדה אחריו כדי לומר קדיש (מה שנקרא קדיש דרבנן) ע\"ש. ועי' מחצית השקל שם. ועי' פ\"מ שם דבענין קדיש אחר תנ\"ך אומרים קדיש שלם בלא תתקבל. ויאמר לכל הפחות שלש פסוקים. ולאחר הגדה קדיש דרבנן. ואחר הלכה יאמרו רחב\"ע וכדומה ע\"ש. ובמהרי\"ל כ' כשלא סיים המסכתא בפסוקים הי' מהר\"ש אומר אמר ר' אלעזר א\"ר חנינא תלמידי חכמים כו' כדי לומר קדיש על הפסוקים:
כתב באשל אברהם סימן קכ\"ז וז\"ל מה שקצת נוהגים לומר תיבת טובים רק בקדיש דרבנן. היינו מבחי' אין טוב אלא תורה הק'. וכן תתקבל כו' י\"ל ששייך בו בחי' טובים. מבחי' טובים דודיך מיין. ואימתי אני אהובה כשישמע קול תחנוני כו' ואני נוהג שלא לשנות רק לומר טובים בכל הקדישים. בבחי' אוצרו הטוב השמים. ומצד שבחי' זבולון טפל ליששכר ע\"י זה כל עם בני ישראל שוים לטובה לקבל שפע טוב תורה הק'. עושה שלום במרומיו כו' הוא בבחי' עשיה ברכה לבלי די ברבות הטובה:
כתב בספר אוהב ישראל (שלח) שמעתי בשם הרב הקדוש כו' מו\"ה דוב בער ז\"ל מ\"מ ממעזריטש שאמר על מאמר חז\"ל עושה שלום במרומיו, מיכאל המלאך הק' הוא שר של מים. וגבריאל המלאך הק' הוא שר של אש. ואע\"פ שהמים מכבין את האש עכ\"ז השלום ביניהם וכ\"א על מקומו ומדריגתו יבוא בשלום. וגם כי ישנם מלאכים קדושים שהם חציים של אש וחציים של מים ואעפ\"כ יש להם קיום לשלום:" + ], + [ + "עוד טעם. דנקרא קדיש דרבנן. כיון שלא נתקן אלא על תורה שבע\"פ שהוא לימוד דרבנן. שם:" + ], + [ + "טעם לאבילות שהוא שבעה. שנאמר והפכתי חגיכם לאבל מה חג שבעה אף אבילות שבעה. מ\"ק דף כ'.*כתב בתשובת גבעת שאול סי' ע\"ב וז\"ל מה שנוהגים העולם בערב שבת תוך ז' ימי אבילות לישב על כסא וספסל וללבוש מנעלים תיכף אחר חצות יש למחות ולגעור ולבטל מנהגם ע\"ש. ועי' בשו\"ת שיבת ציון סי' ס' וז\"ל אבל בע\"ש משעה שהקהל קבלו עליהם שבת דהיינו באמירת ברכו פסק דין אבילות וכן נוהגין שהאבל עומד בע\"ש במנחה בחליצת מנעלים חוץ לבהכ\"נ וקודם שמתחיל החזן ברכו קוראים להאבל שיכנס ונועל מנעליו ע\"ש. ועיין פתחי תשובה סי' ת' סק\"א. ובמוש\"ק יחלוץ המנעלים תיכף באמירת ברכו כמו בט' באב שחולצין תיכף בברכו. יוסף דעת סי' ת'.
ובמהרי\"ל כתב דבמו\"ש הלך הרב ובנו ועמדו בפתח ביהכ\"נ עד סיימו ברכו והלכו לביתם. ועי' פמ\"ג סי' תרצ\"ו סק\"י כשחל פורים במו\"ש דרשאי לילך לאחר מנחה לביתו ולילך לביהכ\"נ בעוד יום או בעוד שלא אמרו ברכו ויהי' שם לתפלה וקריאת המגיל'. משא\"כ כשחל בחול יתפלל ערבית בביתו וילך למגילה בליל' וביום ילך להתפלל בעשרה:
כשחל ע\"פ בתוך ז' אחר חצות נועל מנעליו ויכול לישב על כסא וספסל כי מזמן שחיטת הפסח הוי כיו\"ט לכל דבר. עי' חכמת אדם כלל קס\"ד סעיף ג'. ועי' ש\"ך סי' שצ\"ט ס\"ק י\"א. ובעיו\"כ יכול לאכול סעודה המפסקת בישיבה על כסא או ספסל. שערי תשוב' סי' תר\"ו סק\"א בשם דברי יוסף ע\"ש ועיין מ\"א שם סק\"י.
ובענין הסעוד' אי שרי לעשות אם נולד לו בן תוך ז' עי' זכור לאברהם הלכות אבל אות א' דכתב בשם השו\"ג וז\"ל אי שרי לעשות סעוד' לא זכרתי המנהג אבל ראיתי בפרי' ס\"ס של\"ד אדם שמת לו מת ובתוך ל' נולד לו בן אין עושין שמחה ומשתה ביום המילה ע\"כ. ואם בתוך ל' אמרו כ\"ש תוך ז' ובדין הוא כיון דסעודה זו אינה אלא מנהג כדסי' רס\"ה אבל המנהג לא שמעתי עכ\"ל ע\"ש. ובפרדס סי' ר\"צ כתב ג\"כ דאם מת בנו ואח\"כ נולד לו בן אחר לא יכול לעשות משתה בנו עד שלשים יום ע\"ש. ועי' יד שאול סימן שצ\"ד שכתב על הא דכתב הש\"ך שם סק\"ב דאדם שמת לו מת ובתוך שלשים נולד לו בן אין עושין שמחה ומשתה ביום המיל' וז\"ל תמיהני דהרי אמרו נולד זכר נתרפא כל המשפחה למה לא ישמח בזה ויעשה משתה ושמח' שזה חיוב ולמדו ממ\"ש ויעש אברהם משתה גדול ביום הגמל. והש\"ך סיים וכתב וכמדומה שאין נוהגין כן ולפע\"ד אסור לנהוג כן ע\"ש: ומטעם זה. נהגו שלא ליפול על פניהם בבית האבל. ט\"ז סימן קל\"א ס\"ק ט':", + "קונטרס אחרון
אף אבילות שבעה. ובפרקי דר\"א פ' י\"ז כתב דז' ימי אבל אנו למדין מיעקב אבינו שעשה לו יוסף שבעת ימי האבל שנאמר ויעש לאביו אבל שבעת ימים. וכל עילוי דבן ז' או ל' אינו אלא מיום הקבורה ולא מיום שנודע לו. שעיקר האבילות הוא מיום הקבורה. לבוש או\"ח סימן קל\"ג. ואם מת ביו\"ט מתחיל למנות ז' מי\"ט שני האחרון. ודין שלשים מונה מיום הקבורה. שם סי' תקמ\"ח סעי' א' ועי' ט\"ה ח\"א סי' תתרמ\"ט בהשמטה בד\"ה ובענין מי שנפל לים או שטפו נהר או שאכלתו חיה מונין להם משנתייאשו מלבקש. מס' שמחות:
ומה שמורגל בפי העולם המאבד עצמו לדעת אין לו חלק לעוה\"ב ולא מצאו כל אנשי חיל מקורו. כתב בקונטרס קרן לצבי ז\"ל שמקורו הוא במ\"ר תהלים מזמור ק\"כ וז\"ל עם הארץ קורין אותו שלישי שהורג ג' הורג עצמו והמקבלו ומי שנאמר עליו וכן אתה מוצא בדואג שהרג עצמו ואין לו חלק לעוה\"ב וכו'. ומזה מקור דברי העולם אף שלא מצאנו בדואג שהרג א\"ע אבל הכוונה שגרם זה לו בעצמו וע\"כ אין לו חלק לעוה\"ב עכ\"ל. אין אוננים ואין מתאבלין על מומר. שו\"ת הרא\"ש כלל י\"ז סי' ט':
ובספר הר אבל כתב אחד שמע שמת אביו והי' קרובו מכחיש שאינו אמת ואחר שני ימים אמר קרובו שהוא אמת ונשאל הרדב\"ז מהיכן יתחיל האבילות והשיב כיון שהיה יודע משמועה ראשונה שמת אביו מונה משמועה ראשונה מ\"מ אותו הקרוב לא טוב עשה שלא קיים עי\"ז האבל אבילות דאורייתא שהוא יום מיתה וקבורה. דיום שמועה קרובה כיום קבורה הוא:
חולה שמת לו מת שחייב להתאבל עליו ונודע לו אם הבריא תוך שבעה גומר הימים הנשארים. וכן תוך שלשים גומר הימים הנשארים אבל אינו צריך להשלים הימים שעברו בחוליו משום דאז נהג ג\"כ מקצת אבילות ודמי לשבת דעולה ואינו מפסיק. וכן היולדת ג\"כ אינה צריכה להשלים הימים שעברו עליה בלידתה רק גומרת הימים הנשארים. קיצור ש\"ע סי' רי\"ז סעי' ג':
ובספר עיקרי הד\"ט סי' ל\"ו כתב בשם הרב שבות יעקב ח\"א סימן צ\"ט שהתיר לאבל תוך ז' על מיתת אחותו ששמע שהי' אביו בא מהדרך שלא הי' יודע במיתת בתו לצאת לקראתו כדי שלא ירגיש אביו פתאום ויצטער ביותר עליה*בספר ארחות חיים סי' תרצ\"ו אות ו' כתב בשם שו\"ת פנים מאורות ח\"ב סי' צ\"ט שפסק הלכה למעשה בא' שמתה אמו ולא נודע לו ושעה א' קודם פורים נודע לאנשי ביתו. פסק שלא להגיד לו עד אחר פורים ובסי' קצ\"א כ' דבמועד שצריך לנהוג דברים שבצנעה אסור להודיע משום מניעת שמחת יו\"ט: ודוקא אם בא אביו רשאי מפני כבוד אביו. אבל אם בא אחיו אסור. עי' פתחי תשובה סי' שצ\"ג סק\"ז. ובספר שבלי הלקט שמחות סי' ל\"ד כ' בשם מנהגות הגאונים ז\"ל שכל אבל קודם ששלמו ז' ימי אבלו יוצא לחוץ בלויית מת אחר אם ימות ח\"ו קרובו. ואח\"כ חוזר ויושב באבילותו בביתו וכן המנהג.*ובספר מעבר יבק אמרו נועם פל\"ז כתב וז\"ל ואין די לאבל שיעמוד בביתו דומם באבלו רק מדברי שיחה והלכות דרך ארץ ברם טובה לו להרבות מזמורי' והשכבות ותחנונים ובכיה על מתו ובפרט בג' ימי הבכי. וזה יהי' אחד מהטעמים שאסרו אפי' לעני לעשות מלאכה בהם וימשוך עד סוף השבעה. וכן עד סוף השלשי' ראוי לו שבכל יו' ייחד איזה פסוקי' או מזמורי' לעורר על מתו הרחמי'. וכן יעשה עד תשלו' השנה. ובפרט לאביו ולאמו ויזכיר נשמתם לטוב בשבתות וברגלי': :
ובענין אם האשה אחרי מות בעלה נקרא כגדול הבית עי' חידושי הריטב\"א במס' מ\"ק כ\"א ע\"ב וז\"ל וצ\"ע אשה כגון האם או אחותו הגדולה אם היא חשובה גדול הבית להיות מונה עמהם. ובבדק הבית כתב וז\"ל ומ\"מ מענין מה שנסתפק מי זה יקרא גדול הבית האם שאינה יורשת או הבן היורש. אין הדבר תלוי בראוי לירש אלא כל מי שעיקר הבית תלוי בו. וכן פי' הר\"י גיאות עכ\"ל. ועי' כרם שלמה סי' שע\"ה:
ובחידושי רע\"ק שם כתב בשם תשו' שמש צדקה דגדול הבית הוה דוקא אם הבא הוא נגרר אחר הגדול. כגון בניו וב\"ב הסרים למשמעתו או סמוכים על שלחנו ויושבים ודרים בביתו דאז נקרא הוא גדול הבית לדבר הזה. וכתב עוד שם הוגד לי מפי מגידי אמת שזקני העיר הזאת בעלי הוראה לא דנו דין גדול הבית אלא בבנים לגבי אב. או אחים קטנים לגבי גדולים כשהיו אוכלים מתפיסת הבית דאז גרירי אבתרייהו. אבל באחים הדרים בבית לבדם ומופרדים איש מעל אחיו לא דנו דין זה עכ\"ל:
ועי' חכמת שלמה להגאון הקדוש מהרש\"ק מבראד זצ\"ל דאם יש אחד דהבית תלוי בו אז לא אזלינן בתר גדלות בשנים. רק בתר מי שהבית תלוי בו. ואפילו בן קטן. אבל אם כולן שוין בענין כגון דכולם עוסקין בשוה. או כגון שאין שום אחד מהם עוסק בצרכי המת כגון דהמת הי' דר בבית אחר בפ\"ע והאבלים דרים בבית אחר בפ\"ע. אז אם האבל שבמקום המת הוא גדול בשנים מן הבא עתה אז מונה הבא עמו. ואם אינו גדול בשנים אז אין הבא נגרר אחריו ומונה לעצמו ע\"ש. ועי' ש\"ך סי' שע\"ה ס\"ק י\"ב וי\"ג ועי' קיצור ש\"ע סי' ר\"ד סעי' ט'. דאלמנה שמנהגת את הבית נקראת גדול הבית. וכן הוא בעקרי הד\"ט סי' ל\"ו סעי' י\"ח:
ובשו\"ת יוסף דעת ח\"ב סי' שע\"ה כתב אודות השיעור י' פרסאות בינוניות מהלך יום א' דהיינו י\"ב שעות לענין גדול הבית וא\"כ כעת שנוכל לבוא ע\"י אייזין באהן באיזה שעות אם יוכל למנות עמו. כתב שם דכל שיעור חז\"ל לא מנינן רק מה שהוא עפ\"י דרכי הטבע ולא כפי תחבולות מתחכמות שהמציאו אנשים בזמנינו דאם נימא כן ישתנה דרכי התורה מדי יום יום לפי המצאת בני אדם ע\"ש. בא לו השמועה לאחר ל' די בחליצת המנעל שעה א' ואינו קורע ועל אביו או אמו קורע לעולם. סי' ת\"ב: ", + "ובעיו\"כ כו' או ספסל. ומותר לרחוץ אפי' שעה או ב' קודם הלילה ואפי' הרחיצה בחמין. מ\"א סי' תר\"ו סק\"ו:" + ], + [ + "טעם. שלושים באבל. כתיב הכא ראשיכם אל תפרעו וכתיב בנזיר גדל פרע שער ראשו מה בנזיר שלושים אף כאן שלושים*ונוהגין שלא לישב במקומו כל שלשים ועל אביו ואמו כל י\"ב חודש. והמנהג הוא ע\"פ הירושלמי דהלכה כר\"י שבשבוע ד' יושב במקומו ואינו מדבר (עי' מ\"ק כ\"ג ותוס' שם בד\"ה רבי יהודא) לכן נהגו שלא לישב במקומו כדי שיוכל לדבר. ועי' פתחי תשוב' סי' שצ\"ג סק\"ז בשם ס' חמודי דניאל כ\"י כשאבל משנה מקומו צריך להרחיק ד' אמות שבלא זה כחד מקום חשוב. וכ\"כ המ\"א סי' צ' ס\"ק ל\"ד לענין קובע מקום לתפלתו דבתוך ד' אמות חשוב מקום א' ע\"ש. ועי' קו\"א בהשמטה לסעי' תתרמ\"ו: . מ\"ק דף י\"ט ע\"ב." + ], + [ + "עוד טעם. לפי שכל תלתין יומין אתדנו נפשא וגופא כחדא ובגין כך אשתכח נשמתא לתתא בארעא דלא סלקת לאתרה כאיתתא דיתבת לבר כל יומי מסאבותה*ועי' זוהר ויקהל דף ר\"י דכל תלתין יומין לית לך נשמתא דלא תקבל עונשא עד לא תיעול לגנת' דעדן. כיון דקבילת עונשא עאלת לגנת' דעדן: . זוהר ויקהל דף קצ\"ט ע\"ב:" + ], + [ + "טעם. שנהגו שלא ליקח שום דבר מבית האבל כל ז'. משום שרוח רע שורה עליהם כל ז' ימים. א\"ר סימן רכ\"ד:", + "קונטרס אחרון
כל ז' ימים. ובספר יוסף אומץ דף קצ\"ב כתב קבלתי ממורי הגאון מהר\"ה סג\"ל ז\"ל מה שנוהגין שלא ליקח מבית האבל שום דבר תוך ז' אין לו שום עיקר בעולם ואמר שטעות זה בא מהא דכתבו הפוסקים המשאיל חלוק לחבירו לילך בו לבית האבל אינו רשאי ליטול ממנו עד שיעברו ימי האבל:" + ], + [ + "טעם. שאין אומרים הלל בבית האבל. מטעם שנאמר שם לא המתים יהללויה ונמצא לועג לרש. ט\"ז סימן שע\"ו ס\"ק ב'.*ונהגו שהאבל הולך למקום אחר והציבור אומרים הלל. ולפי המנהג גם אם מתפלל בבית שמת שם המת ואין שם אבילים כלל אומרים הלל. שו\"ת נו\"ב תניינא חיו\"ד סי' רט\"ו. כתב יד אפרים הלכות אבילות סעיף ח' מה שיש נוהגין לצוות לאבל לילך לחדר אחר אין זה עולה לפי הטעם שהנשמ' אוננת שם אך אם יש שם חדר אחר נקי יכולים המתפללים ללכת שם לומר הלל ע\"ש. ועי' יוסף דעת יו\"ד סימן שע\"ו דגם אם נשלם לו השבעה ביום ההוא לא יאמר האבל הלל דאף דקי\"ל מקצת היום ככולו אבל מ\"מ הנשמ' אוננת שם כל היום ושייך לועג לרש. וגם הטעם דהוי דבר של שמחה שייך בזה דעוד אסור בשמח' ע\"ש. ובפתחי תשובה שם סעיף ב' כתב בשם הרב הגדול מו\"ה דניאל דאם אירע לאבל יום ז' בר\"ח יאמר הלל אחר יציאה מבהכ\"נ שאז אינו אבל ע\"ש. ובאליהו זוטא סימן קל\"א סק\"ה כתוב בשם שכ\"ג סי' תכ\"ב דבספרד נוהגין לומר הלל בבית אבל בר\"ח על פי דברי כל בו ע\"ש. ועי' פר\"ח סי' תכ\"ב וז\"ל ומיהו אם יש מקומות שנהגו לאומרו אין מוחין בידם ע\"ש.
כתב החק יעקב סי' ת\"פ סק\"ב דמי שאירע לו אבל בפסח שלא נהג אבילתו קודם יו\"ט גומר את ההלל אע\"פ שאין אומרין הלל בבית האבל בפסח פשוט שאומרים דהרי אפי' בחנוכה י\"א שאומרים מכ\"ש בפסח שהוא מחיוב לומר שירה על הגאולה ואף גם דהוי כאבילות בפרהסיא כיון שהכל אומרים ע\"ש. וצו\"ץ ודאי דאומרים ואף דביום שא\"א תחנון אם הי' חל בחול א\"א צו\"ץ היינו משום יום שמחה וכאן גוף הענין הוא אבילות ותחנון א\"א לפי שמה\"ד מתוח' עליו אבל מה ענינו לצו\"ץ. יוסף דעת יו\"ד סימן ת'. ובשבת במנחה א\"א ואני תפלתי מפני שאומרין אותו בניגון ואין לנגן בבית האבל ובליל מוצאי שבת א\"א ויהי נועם ולא יושב בסתר עליון אלא מאורך ימים אשביעהו. והטעם. שאין בדין לומר שירה בבית האבל. וגם אינו מברך על הבשמים כמו בת\"ב. אבודרהם. וע\"ל סעי' תר\"ס בהשמטה:
ובספר זכור לאברהם חיו\"ד אבל אות ה' כתב בשם ספר מראית העין להגאון חיד\"א דמנהג העולם שהאבל מברך במ\"ש בהבדלה על הבשמים וכן הוא מנהג פשוט בעה\"ק ירושלים תובב\"א וכן ראוי להורות עכ\"ל. ועי' פ\"מ א\"א סי' רצ\"ז סק\"ה שגם דעתו כן הוא: ועיין פתחי תשובה שם ס\"ק ב' דבבית האבל שאינו בית שמת שם המת אלא שמת במקום אחר אומרים הלל אך האבל אין לומר מטעם שנאמר שם זה היום עשה ה' נגילה ונשמחה בו. וכן בהבדלה שעושה תוך שבעה על הכוס אע\"ג דרשאי להבדיל אין לו לומר פסוקי שמחה שקודם לה רק יתחיל מהברכות וכל מה דראוי לאבל שלא לומר אפי' רצה להחמיר ע\"ע ולומר אינו רשאי מפני כבודו של מת ע\"ש. ועי' באר היטב א\"ח סימן תכ\"ו ס\"ק ד' דאבל לא יקדש הלבנה בז' ימי אבילות ודוקא כשיש עוד זמן לקדש אבל אם עובר הזמן שאינו יכול לקדש הלבנה יכול לקדש בימי אבלו ע\"ש. וא\"ר שם ס\"ק ט\"ו כ' ונראה דיקדש בביתו אם יכול ע\"ש. ובסידור יעב\"ץ כתב דגם האבל אם ז' של לבנה הוא בתוך ימי אבילתו לא יחמיץ המצוה. וע\"ל סעיף תנ\"ב:", + "קונטרס אחרון
כיון שהכל אומרים. ובספר החיים להגאון הקדוש מהרש\"ק מבראד זצ\"ל סי' תקכ\"ו כ' דגם בשאר יו\"ט ואפי' ביו\"ט שני של ימים אחרונים או בעצרת ביו\"ט ב' דקיי\"ל דיום אחרון עולה למנין שבעה חייב האבל לומר הלל. ואף אם מתפלל בביתו ביו\"ט מ\"מ יאמר הלל כיון שעדיין לא התחיל אבילות כלל. ואף בר\"ח וחנוכה שחל בשבת יאמר האבל הלל אם סיים תפלתו בשוה עם הצבור דהוי בפרהסיא אם לא יאמר עמהם:" + ], + [ + "טעם. שהקובר את מתו אפי' בעי\"ט לעת ערב ונהג אבילות רק שעה מועטת קודם יו\"ט כיון שבא הרגל מפסיק את האבילות ונחשב לו כאילו כבר נהג אבילות כל ז'. משום דכתיב ושמחת בחגך אתי עשה דרבים ודחו עשה דיחיד*וזה אפי' למאן דאמר אבילות דאוריית'. וכ\"ש למאן דאמר דכל אבילות דרבנן. שם. ואיך הרגל מבטל אלא גזירה אחת כגון גזירת שבעה לבדן או גזירת ל' לבדן ולא שניהם יחד. שם סעיף ז'. והשוו חז\"ל כל יו\"ט לבטל את האבילות אפי' ר\"ה ויה\"כ אע\"ג דלא כתיב בהו שמח' אחז\"ל שמבטלין את האבילות כמו הרגלים דכולהו הוקשו להדדי בתורה דכתיב אלה מועדי י\"י ויש בכללם ר\"ה וי\"כ. לבוש סימן תקמ\"ח סעיף י\"א: . לבוש סימן שצ\"ט סעיף א':", + "קונטרס אחרון
ר\"ה וי\"כ. שעה אחת לפני יו\"כ חשובה כז' ונוהג דין ל' עד ערב החג והחג מבטל ממנו גזרת ל' ומגלח בערב החג לבוש סי' תקמ\"ח סעי' ט\"ו.
שעה אחת לפני החג הרי ז' והחג הרי י\"ד ושמיני עצרת חשוב כז'. והטעם משום דילפינן מקראי שאם לא הקריבו קרבנות של עצרת בעצרת יש לו תשלומין להקריבו כל ז' וחשבוהו ג\"כ כז' ימים לענין אבילות וכל המועדים הוקשו להדדי הרי כ\"א יום ויום שני של ש\"ע הרי כ\"ב יום ומשלים עליהם ח'. וטעם. ששמיני עצרת אינו מבטל דין ל'. לפי שלא נהג גזירת ל' כל ימי החג האיך יבא השמיני ויבטל ממנו גזירת ל' שלא נהג בהן לפיכך דיו שנחשב יום ח' כז' ימים שלימים וישלים עליהם עוד ח' ולא יבטל כל דין ל'. שם סעי' ט\"ז.
השומע שמועה בשבת או ברגל והוא יום ל' ולמוצאי שבת ורגל נעשית רחוקה אינו נוהג אלא יום א' ולערב חולץ מנעליו זמן מה אע\"ג דגם ביום הי' אסור בדברים שבצנעה לא נפטר בזה שהרי עכ\"פ חייב בכל דיני אבילות שעם א' וזה לא הי' נוהג בשבת ולכן אינו דומה שאם חל ז' שלו בשבת אינו נוהג שום אבילות במו\"ש לפי שכבר נהג כל דיני אבילות בכל השבוע. והטעם. שלא ינהוג ז' ול' כאלו שמע ביום ל' בחול. כיון דהשמועה גורם לאבילות ובשבת א\"א לנהוג שאר אבילות. וא\"כ יהי' הגרמתו חמור משל עצמו דבעצמו של יום השמועה אינו נוהג ובמה שהוא גורם ינהוג אבילות משא\"כ כששמע בחול. חכמת אדם כלל קס\"ו סעי' ד' בשם לבוש. ועי' ט\"ז סי' ת\"ב סק\"א:" + ], + [ + "טעם. דאסור לאבל לישב על מקום גבוה. דכתיב באיוב וישבו אתו לארץ. על הארץ לא נאמר אלא לארץ בדבר הסמוך לארץ. ירושלמי פרק ואלו מגלחין. וסמוך מסתמא היינו בג' טפחים:" + ], + [ + "טעם. למנהג שאין מנחמים את האבל עד יום ג'. כי עד ג' ימים תוקפו של אבל קיים לפי שצורת הפנים ניכרת והוי כחי ואין מקבלין תנחומין על החי.*ובמהרי\"ל כתב הה\"ר אנשיל בא מווינא ביום שנפטר בת מהר\"ש והלך אליו לנחמו ביום השני. וכשהלך מהר\"ש על הישיבה אחר השבעה נתן שלום להח\"ר אנשיל: עיין מד\"ר ויקרא פי\"ח וידי משה שם:", + "קונטרס אחרון
ואין מקבלין תנחומין על החי. וכעת נעשה חדשות שתיכף אחר שנפטר בעודו שוכב על הארץ ילכו שם אנשים ויושבין שם וידברו על לב קרובי המת ובני ביתו ואסור לעשות כן כי הוא מנהג עכו\"ם ועובר על בחוקותיהם לא תלכו:" + ], + [ + "טעם. דאבילות אין חייב בחינוך אפי' הוא בן י\"ג שנה פחות איזה ימים. עיין סימן שצ\"ו סעיף ג' ועיין רש\"י תענית דף י\"ג ע\"ב בד\"ה אין הבוגרת. משום דטעם האבילות כדי שיפחד וידאג ויפשפש במעשיו ויחזור בתשובה עי' טור סי' שצ\"ד בשם הרמב\"ם. נמצא שעיקר טעם האבילות הוא משום תשובה שיחזור בתשובה. אבל בקטן אין שייך טעם זה שיחזור בתשוב' כי הוא לאו בר עונשים שיהי' ערב בעד החולים.*ואפי' הגדיל תוך שבעה בטל ממני כל דין אבילות ואינו חייב בו. סי' שצ\"ו סעי' ג' וט\"ז שם: ומה שמקרעין לו כשמת לו מת משום עגמת נפש. בית הלל סימן שפ\"א. ועי' באר היטב סי' ש\"מ ס\"ק כ\"ח:", + "קונטרס אחרון
ואינו חייב בו. ועי' פתחי תשובה שם סק\"ד בשם ספר חכ\"א כלל קס\"ח דין ו' דקטן שהגדיל תוך י\"ב חודש אפשר דבזה חייב כיון שאינו אלא משום כבוד או\"א ע\"כ. ונערה בת י\"ב שנים חייבת באבילות. יוסף דעת שם:" + ], + [ + "טעם. שרגילין ללכת לבית הקברות בתענית. משום דבית הקברות מקום מנוחת הצדיקים ומתוך כך הוא מקום קדוש וטהור והתפלה נתקבלה ביותר על אדמת קודש והמשתטח על קברי הצדיקים ומתפלל אל ישים מגמתו נגד המתים השוכבים שם אך יבקש מאת הש\"י שיתן אליו רחמים בזכות הצדיקים שוכני עפר תנצב\"ה.*ועי' פ\"מ א\"ח סי' תקפ\"א ס\"ק ז' וז\"ל ובסידור מענה לשון יש תפלות מה שאומרים על הקברים משמע קצת שמבקשים מאת הנפש שיליץ טוב בעדינו ע\"ש. ועי' בס' חסידים אות ת\"נ כי הנאה יש למתים שאוהביהם הולכים על קבריהם ומבקשים על נשמתן טובה ומטיבים להם באותו עולם וגם כשמבקשים מהם הם מתפללים על החיים ע\"ש. ועי' מ\"א סי' תרצ\"ו ס\"ק ה' דבמקום שנהגו שביום ז' הולכין על הקבר לקונן אסור בפורים אלא האבל לבדו ילך שם עם חזן אחד ויאמר לו השכבה (אל מלא רחמים). ואפי' בערב פורים אסור לילך שם שלא יחשבו העולם שאבילות נפסק מחמת פורים ע\"ש. כתב הכלבו דאם יום השביעי בר\"ח אינו הולך לבית הקברות וכן לקטן:
ועי' מטה אפרים סי' תקפ\"א אות כ\"ב דאבל אסור לצאת מביתו ליכנס לבהכ\"נ לומר סליחות עם הציבור אפי' אחר שעברו ג' ימי אבילות ואפי' ביום ראשון של סליחות כו' אבל בער\"ה מותר ליכנס לבהכ\"נ לומר סליחות עם הציבור ואז יכול להתפלל שם ג\"כ עם הציבור וכן בערב יו\"כ במקומות שנהגו להרבות בסליחות בערב יו\"כ כמו בר\"ה ע\"ש. ועי' מחצית השקל סימן תקפ\"א ס\"ק ד' דאבל אסור להתפלל דוקא בר\"ה וי\"כ אבל בימי הסליחות אפי' זכור ברית ער\"ה רשאי להתפלל וכן בימים שא\"א תחנון מותר להתפלל אפי' שחרית אם אחר יאמר הלל אבל מוסף לא יתפלל ע\"ש. ובס' יש נוחלין כתב להדיא שמותר בשאר ימים שא\"א תחנון ומי שאינו עושה כן גוזל אביו ואמו וחבר הוא לאיש משחית ע\"ש. ועי' נודע ביהודא קמא תשובה ל\"ב וז\"ל הדבר פשוט שאין למחות באבל להתפלל אפי' בעשרת ימי תשובה. הן אמת שהמנהג בכמה מקומות שאין נותנים להאבל להתפלל בעשרת ימי תשוב' אבל לא נתפשט מנהג זה מבעלי תורה. אבל מה שהפליגו החולקים עליו לומר כן מר\"ח אלול. מעולם לא שמענו ואפי' בימי הסליחות שנהגו כן במקצת מקומות לדעתי יצא להם טעות זה ממה שראו במ\"א סי' פ\"ח סק\"ג דמיום ראשון של סליחות נקרא ימים נוראים. אבל לא ראו סוף דבריו שמסיים לכל כה\"ג. והחילוק פשוט דשם הטעם שכבר מתאספים רבים לבהכ\"נ יש בושה לעמוד בחוץ ע\"ש. ועי' פ\"מ סי' תרע\"א סק\"ח דהאבל יכול להתפלל מנחה ומעריב בחנוכה ושחרית עד ב\"ש ובט\"ו באב ובשבט ול\"ג בעומר דלית הלל י\"ל דהאבל מתפלל שחרית ג\"כ ובחה\"מ דהוי כיו\"ט מנעתי לפעמים להניח האבל להתפלל מנחה ומעריב ע\"ש:
כתב א\"ר סי' תקפ\"ב ס\"ק כ\"ב וז\"ל בתשובת מהרי\"ל כתב שלא יעבור לפני התיבה בר\"ח בעת הלל ובקריאת המגילה דאז הקהל בשמח' כמו בשבתות וי\"ט ע\"כ משמע דבשאר ימים שא\"א תחנון מותר ואפי' בר\"ח עצמו נ\"ל דמותר להתפלל מנחה ומעריב וכן בחנוכה אם לא בלילה הראשונ' שמברכין שהחיינו על הנרות שצריכה יותר שמח' ע\"ש (ודוקא בציבור אין לאבל לומר שהחיינו אבל בביתו יכול לומר שהחיינו. עי' מ\"א סי' תקנ\"א ס\"ק מ\"ב דכתב וז\"ל לא מצינו שאבל אסור לברך שהחיינו ובין המצרים הטעם דאסור לומר שהחיינו. משום דהזמן ההוא זמן פורעניות ע\"ש ועי' ט\"ז שם ס\"ק י\"ז). ובהגהות יד שאול יו\"ד סי' שע\"ו סיים וכתב דאם יש אחר אינו נכון שיתפלל האבל שמה\"ד שורה עליו והכל כפי המנהג ע\"ש: מהרי\"ל הלכות תענית:", + "קונטרס אחרון
להתפלל מנחה ומעריב. ועי' פתחי תשובה סי' שע\"ו סק\"ח בשם תשובת מאיר נתיבים סי' פ' שהאריך להתיר להתפלל בשבת וי\"ט אם גם קודם האבילות הי' דרכו בכך להתפלל בשבת וי\"ט ע\"ש. ועי' ט\"ז שם סק\"ב שכתב בשם הב\"ח דבימים נוראים אם האבל הגון ולא נמצא כמוהו הוא קודם להתפלל אפי' תוך ל' על אביו ועל אמו ולא כיש מקפידים:
ובספר ארחות חיים סי' תקפ\"א אות ז' כתב בשם שו\"ת ריב\"ם שנייטוך סי' מ\"א שמי שהי' מוחזק להתפלל בימים נוראים בר\"ה ויוכ\"פ ונעשה אבל ב\"מ על אביו והוא בתוך י\"ב חודש דמותר להתפלל בימים נוראים לפני התיבה:
ועי' מהרי\"ל דבק\"ק פראנקפורט אין אבל יורד לפני התיבה ביום שאומרים בו הלל אפי' למנחה שלפני אותו יום. וכן בע\"ש אין מתפלל מנחה:*ובענין אם יכול לברך שהחיינו על פרי חדש כתב בחידושי' וביאורי' להה\"ג ר\"ז סעי' ד' שיכול לברך גם בימי אבלו. ובס\"ח סי' תתל\"ט כתב דלכך תקנו כל הברכות בל' רבי' שאילו נתקנו בלשון יחיד נראי' כאלו לשוא כי איך יתכן שהעבד יברך אשר בחר בנו מכל העמי' ורוממנו מכל לשון וקדשנו במצותיו. אבל כשמתוקנת בל' רבי' אז אין קשה. וכן אם היו מברכי' שהחייתני וקיימתני והגעתני לזמן הזה איך יתכן למרי נפש שמת לו עת בו ביו' לברך כן איך יאמר מי שהוא מר נפש שהחיינו וכו'. אבל כשיאמר שהחיינו וקימנו והגיענו לזמן הזה לא בשבילו לבד אומר אלא בשביל אחרי':
אבל תוך שבעה אין לו להתפלל לפני התיבה (להוציא את הרבים ידי חובתן) אלא אם אין שם אחר מי שיתפלל. אך אם הוא אבל על אביו או אמו נוהגין שמתפללין לפני התיבה אעפ\"י שיש שם אחר. קיצור ש\"ע סי' ר\"י סעי' ה'. ועי' סי' שפ\"ד סעי' ג':" + ], + [ + "טעם. למה אנו הולכים להתפלל על המתים כשיש שום צער והא כתיב ודורש אל המתים. רק משום דדוקא אל המתים שהולך האדם אל הגוים עע\"ז שלעולם נקראים מתים אפילו בחייהם אבל ישראל ואותם הצדיקים עליהם אמר שהע\"ה ושבח אני המתים שכבר מתו כלומר שבזמן שכבר מתו ועכשיו הם חיים בג\"ע. ועוד כי שאר האומות כשהולכים על המתים הולכים בכשופים אבל ישראל הולכים אצל מתיהם בתשובה ותענית וכוונתם שנשמות המתים יתפללו להשי\"ת עליהם והקב\"ה חס עליהם. זוהר ויקרא דף ע\"א: " + ], + [ + "טעם. שתולשין עשב או צרור ומשימים על מצבה. אינו אלא משום כבוד המת להראות שהוא הי' על קברו וכתב בר\"מ שיניח ידו על הקבר.*עוד כתב בדרישות מהר\"ש כשהי' הולך על הקבר הי' אומר יהי רצון שתהא מנוחתו של פלוני פה בכבוד וזכותו יעמוד לי. ואסור להישען על המצבה. ט\"ז סי' שס\"ד סק\"א. ועי' ספר חסידים אות תשמ\"ה כשמזכירים תלמידי חכמים אין צריך לומר זכרונם לברכה כמו שאין אומרים כשאנו קורין בתורה על משה ועל אהרן זכרונם לברכה וכ\"ש כשאדם מזכיר טענה מתלמידי חכמים שאין כותבים ז\"ל כו' ובתוך י\"ב חודש שמת האב אם מזכיר אותו יאמר ז\"ל אבל לאחר י\"ב חודש לא יאמר ע\"ש: באה\"ט או\"ח סי' ר\"ח בשם דרישות. ועי' בספר ברכי יוסף סי' רכ\"ד אות ז' שישים יד שמאלו דוקא ולא יד ימינו:", + "קונטרס אחרון
ידו על הקבר. ובספר מעבר יבק שפתי רננות פ' מ\"ג כתב שלכך משימים יד על ארון המת או על הקבר לבקש רחמים על המת. לפי שבידו של אדם ט\"ו פרקים כמנין ט\"ו תיבות שבפסוק יחיו מתיך*בספר התשב\"ץ אות תמ\"ו כתב וז\"ל הר\"ם ז\"ל אומר בספר האמונו' יש כתוב אחד אומר ובלע המו' לנצח משמע שיהא מבולע לעולם. וכתוב אחד אומר והנער בן מאה שנה ימו'. ומשני אותם שמתים עכשיו קודם שיבוא משיח הם יעמדו בתחיי' המתים ועליהם נאמר בלע המו' לנצח כי לא ימותו עוד לעולם ועד. אבל אותם שחיים בשעת ביא' הגואל עליהם נאמר והנער בן מאה שנה ימו' כי ימותו לבסוף אמנם יחיו כל כך דאפילו בן מאה קרוי נער כדכתיב והנער בן מאה שנה ימו':
ובספר העולמו' כתב בשם ספרים שתהיה התחיה קודם זמן קיבוץ הגליו' כמו שביאר זה ישעיה באמרו יחיו מתיך וגו' לך עמי בא בחדריך. זכר מיד ענין הגאולה באמרו ביום ההוא יפקוד ה' בחרבו הקשה וגו' והי' ביום ההוא יתקע בשופר גדול ושאר פסוקים שנאמרו בזה:
ויברא השי\"ת חדשה בארץ להחיות את המתים שכבר מתו מקצתם צדיקים גמורים ומקצתם נביאים ומקצתם חכמי הדורות הנקובים בשמות ונודעים לבני האדם. ומהם רשעים מלכים קיסרים וגדולי עולם וגם מן החדשים אשר מתו מזמן קרוב שכל רואיהם יכירום. ואלה הקמים בתחיה כולם פה אחד יעידון שה' אחד ושמו אחד. וששקר נחלו אבותיהם. ומשה אמת ותורתו אמת. וכאשר יראו בני האדם הפלא הגדול הזה יטו את לבבם לדברי הקמים ויאמינו בם. וזהו יום ה' הגדול והנורא שהנביאים נבאו עליו ע\"ש:
ובספר דבש לפי מערכת ת' אות כ\"ג כתב בשם הרמ\"ע ז\"ל וז\"ל כתיב יחיו מתיך נבלתי יקומון אמר רב ייבא סבא בזוהר משפטים כי בדור התחיה מי שלא מת עדיין יבול לשעה קלה לעכל זוהמת הנתש וכלם יקומו מיד כי לא תהי' מיתתם מסט\"א אלא נפילה וקימה הכל מיד המלך העליון ומיתתם בידי שמים ואין בהם מכה ופגימה כלל. וזהו שאמר יחיו מתיך שכבר מתו והוטל עליך לקברם בזמנים מתחלפים והרוח שבה אל האלהים. צריכים לתחיה גמורה. אבל נבלתי ל' יחיד שכלם יבלו בבת אח' במצותי ושלא ע\"ו שניח ולא תסתלק נשמתם לגמרי קימם היא להם לא זולת. אמנם לא ישוו בקימתם כמה שהושוו בנבלתם אלא שכל א' יקום ושלמותו בידו נכוה מחופת חבירו:
ובספר מדרש אליהו דרוש ג' כתב וז\"ל הרמב\"ם ז\"ל באגרת התחיה כ' שאותם החיים אשר יקימו ויקומו מקבריהם יהי' כאנשי עולם הזה בכל דבריהם. ר\"ל שיאכלו וישגלו ויולידו ואחרי ימים ארוכים מאד ימותו והראיה שיאכלו וישתו אחר התחיה משום דאמרינן פ' חלק א\"ר יוחנן מנין לתחיית המתים מן התורה שנאמר ונתתם ממנו תרומת ה' לאהרן הכהן. וכי אהרן לעולם קיים שנותנין לו תרומה אלא שעתיד הקב\"ה להחיותו וישראל נותנין לו תרומה הרי שיהי' אז אכילה ושתיה [הערת המדפיס: בספר נועם מגדי' (קרח) כ' על מה שאמז\"ל פ' חלק מנין לתחיית המתי' מה\"ת דכתיב ונתת' ממנו כו'. ויש לשאול בזה דהנה עיקר נתינת התרומה כפי הנראה מפשטות המקראות והשכל היה הדבר משום פרנסת הכהני' שלא נטלו חלק בארץ. ולעתיד כפי המשמע מדברי ספרי' יטלו לעתיד גם הכהני' והלוים חלק בארץ ומה מקום לחיוב התרומה. וגם בלא\"ה אפי' לשמואל דאמר אין בין עולם זה לימות המשיח אלא שיעבוד מלכיות שנאמר כי לא יחדל אביון. אבל בעת התחיה שמואל נמי מודה דלא יהי' אביון. ובעת ההיא ודאי יתקיימו כל הנבואות לא יהי' עוד כנעני עי' ברש\"י ז\"ל במס' שבת בסוגיא דלא יצא איש בסייף כו'. ומה צורך יהי' אז בקיחת התרומה. אך האמת ענין התרומה גם שהיא משו' פרנסה וטרף ליראיו. יש בה גם משו' כבוד והדר לכהנים שהראשית ינתן להם כמו ביכורי' כלפי שמיא בהבאה וכדאשכחן וקדשתו לכל דבר שבקדושה לפתוח ראשון ולברך ראשון כו' כן יהי' גם הדבר הזה גם לעתיד לעת התחיה משום כבוד ותפארת הכהני':]:
וגם מהר\"י אברבנאל סובר שבסוף ימותו וילכו לעולם הנשמות לקבל שכר מעשיהם על פי הדין והחשבון ע\"כ. וכתב שם ואני המחבר דעתי נוטה לדעת הגאון בספר האמונות שלא יחזרו למות. והראוים יקומו בגופם אשר להם מקודם כדמותם כצלמם בלי שום שינוי כלל עד שיכיר איש לאביו ולאמו ולבנו ולבתו ולאחיו. וקמים במומיהם [הערת המדפיס: בספר מדרש תלפיות אות י' כתב שבתחיית המתי' יהי' זוכרים כל מה שעברו בזה העולם משום שאמרו חז\"ל שעומדי' במומיה' כדי שיכירום וכו' ומכאן נלמד שיזכרו כל מה שעברו בין אדם לחבירו כדי שיתמה עוד הדברים בזוכרם זה לזה מה עבר ביניהם כשהיו בעולם:] כאומרם ז\"ל לפרסם וכונתו יתברך. והקב\"ה מרפא להם ויאירו ויזהירו כלם כזהר הרקיע המאירים וכעצם השמים לטוהר כאדם הראשון יציר כפיו של הקב\"ה שעקבו הי' מכהה גלגל חמה אחר שחטא יע\"ש מקודם. ויהיו חיים לעולם ויאכלו וישתו ויתענגו באותם הגופו' עצמן כדי שיקבלו שכר מעשיהם בגופות עצמן. אשר בהם קבלו העונש וישיגו דעת עליון כמלאכי רום ויכירו לבורא העולמות באמיתות כמו שהכירו אדם הראשון. כמו שאמר למלאכי' כשטעו בו שאמר להם אני ואתם נקלס להקב\"ה. ובמעשיהם המשובחי' יתלבנו ויזדככו הגופות ויעלו למדרגת משה רבינו ע\"ה. בענין אשר נקרא איש האלקים שהי' מושבו בשמי' בגוף ובנפש בהיות שכל הגוף נזדכך ונתלבן ונזדקק ג\"כ יעלו למדרגתה זאת עד שימאסו באכילת הגשמיות ויהי' התעסקות באלהיות כמלאכי שמים ויקדשו ויעריצו ויפארו תמיד אל קדוש ישראל כי פארם ויזמרו וישירו להקב\"ה הם מלמטה והמלאכים מלמעלה בהיותם שוין להן. ובהגיע האלף השביעי שהקב\"ה מחדש עולמו אז יפתח להם הקב\"ה שערי גן עדן הנעלם מעיני כל חי ויכנסו שם משפחות משפחות וכל אחד יכיר את מקומו מושב מדרגתו ושם יזדקקו עוד הגופים עד שיעלו ממש למדרגת המלאכים כדחז\"ל צדיקים שעתיד הקב\"ה להחיותם שוב אינן חוזרין לעפרן כו' ואחר כל זה אין לנו עסק במסתרים:
ובשם הזוהר פ' תולדות כתב וז\"ל רבי יצחק פתח הדודאים נתנו ריח וכו' תנו רבנן לעתיד לבוא הקב\"ה מחיה את המתים וינער אותם מעפרם שלא יהיו מבנין עפר כמו לעתיד בתחלה שנבראו מעפר ממש שאינו מתקיים. הה\"ד וייצר ה' אלהים את האדם עפר מן האדמה. ובאותה שעה יתנערו מעפר מאותו בנין ויעמדו בבנין מקיום להיות להם קיומא הה\"ד התנערי מעפר ע\"כ.
ופי' בזה מאמר מס' סוטה אמר רבי אלעזר כל אדם שיש בו גסות הרוח אין עפרו ננער שנאמר הקיצו ורננו שוכני עפר. פירש\"י ז\"ל ננער מקיץ בתחיית המתים. וקשה ולמה לא אמרו בפי' אינו קם או אינו חי בתחיית המתים מהו אין עפרו ננער. אלא רצו לרמוז שלעולם יקום בתחיית המתים אבל יקום ביסוד העפר הראשון יסוד רעוע ואין עפרו הראשון ננער ממנו להחיותו לעולם. אלא יחזור למות ע\"ד והנער בן שנה ימות כדמסיק בגמרא שמדבר באומות העולם. וגם זה שיהי' בו גסות הרוח יהי' כן. אבל שערי המתים שיקומו יהיו בכלל בלע המות לנצח ע\"ש:
ובש\"ע האריז\"ל כתב וז\"ל דע כי המצות שאינו יכול לקיימם בעוה\"ז כמו קרבנות וכיוצא ב\"ה צריכין להתגלגל כל אותן שלא קיימו מצות אלו בימיהם אחר שנבנה ביהמ\"ק לקיימם. ואל זה רמוז ישמעאל בן אלישע כ\"ג כשאמר לכשיבנה ביהמ\"ק אקריב חטאת שמינה. והנה שאר מצות יבום וכיוצא אשר אין יכול האדם לקיים יתעבר בזה דרך עיבור [הערת המדפיס: בספר דרך פקודיך בהקדמה כתב בשם ספר הגלגולים ממרן האריז\"ל וז\"ל דע כי גלגול הוא שבצאת הולד ממעי אמו נכנס הנשמה בגוף ההוא והיא סובלת כל הצער והיסורים הבאים על אותו האדם מעת שיצא לאויר העולם עד שימות ואין ברשותה לצאת עד יום המיתה. אך העיבור הוא שבא' הנשמה בעוה\"ז בהיות האדם נולד כבר בעולם והוא גדול אז נכנסת נשמה אחרת ודומה האדם ההוא לאשה עוברה שיש לה וולדות בתיך מעיה ולכן נקרא עיבור כך זה האדם מלבד הנשמה העיקרית שלו שנכנסת בו בעת צאתו לאויר העולם נתעברה בו נשמה אחרת זולת עכ\"ל:
ובספר קרבן שבת כתב בשם האריז\"ל שהצדיק בא לפעמים בסוד העיבור היינו כשלא הי' אפשר לו לקיים מצות יבום וחליצה וכדומה באים אלה הצדיקים בזמן שאדם אחר בא לקיים מצוה זו מתעברים בו דרך העברה ואינן מתקיימין אלא י\"ב חודש בתוכו עד שיקיים מצוה זו ובסוף חוזרים אל מקומו הראשון:] ולא גלגול ואז יקיימנו: נבלתי יקימון הקיצו ורננו שוכני עפר כי טל אורות טלך וארץ רפאים תפיל ואז יאמרו. ונחך ד' תמיד והשביע בצחצחות נפשך ועצמותיך יחליץ והיית כגן רוה וכמוצא מים אשר לא יכזבו מימיו. ובנו ממך חרבות עולם מוסדי דור ודור תקומם וקורא לך גדר פרץ משובב נתיבות לשבת. שיזכה להעלות נפשות הרשעים מתוך הגיהנם מדי עברו שם כו' והמבין טעם סמיכת כהן גדול על האברים הנקרבים על גבי המזבח יבין טעם שימת היד על המת או על קברו:
ובספר מעבר יבק שפתי צדק פ\"ז דף ס' ודף נ\"ה כתב סדר ההשכבה שנהגו באיזה מקומות לאומרה בקבורת המת ובכל ז' ימים בביתו אחר התפלה. ועוד תפלה בעת שמבקר אדם את מתו כדפסק מהר\"י קארו יו\"ד ס\"ס שד\"מ. ובתוך השנה ובפרט בשלשים יום הראשונים. ובשפתי רננות שם פ' כ\"ג הביא דברי הזוהר ויחי דף רי\"ז ע\"ב דבעי ר' יצחק מר' יהודא דיזיל לקבריה כל שבעה יומין ותבעי בעותך עלי. ואם האבות צוו לבנים לעשות דברים לאחר מותם כשיעשו הבנים הוא כאלו יעשוהו האבות כי ברא מזכה אבא. כיון שע\"י האב זכה הבן. והמתים מתפללין על הבנים בפרט.
ובספר אור צדיקים כ' בשם האריז\"ל כי הזמן המובחר לילך על קברי צדיקים הוא בער\"ח ובט\"ו לחודש שאז הלבנה במילואה ועת רצון הוא למבקשים ומתחננים בקשות ותחנונים וראוי להתפלל וליתן צדקה בעד נשמתם. כי גם הם מתפללים עלינו: ", + "זכרונם לברכה. בספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל כ' דדוק' כשאומר בשמו דבר הלכה אך איננו אומר כן כדי להזכירו לפני שום אדם רק כותב כדי להודיע ההלכה וכדי לומר בשם אומרו מזכיר שמו או כדי לידע אודות פלפולים על פי שיטת בעל המאמר במקומות אחרים על זה הוא שכתב בס\"ח ז\"ל שא\"צ לומר ז\"ל. ולזה הביא ראיה ממה שקורים בתנ\"ך הק' ובלשון חז\"ל ומזכירים ת\"ח שלא נכתב לשון ז\"ל שכיון שאין כוונת הקורא מצד הזכרת האומר רק כוונתו מצד לימוד ההלכה א\"צ לומר ז\"ל כי הוה ליה לא אפשר ולא קמכוון כי מוכרח להזכיר כדי לומר בשם אומרו. משא\"כ כשמזכירו התם ואינו אומר בשמו שום דבר הלכה. וכן כשאומרים דבר הלכה בשם אחד כדי לעורר עליו זכרון הרי ודאי מזכירים טובתו בההלכה שלימוד תורה הק' נקרא טוב וכל שכן הלכה שלולא האומר לא היתה מתקיימת לדורות הרי בודאי יש הזכרת טובתו אומרים ז\"ל כמו שאומרים חרבונה ז\"ל שכיון שמזכירים טובה שעשה אומרים ז\"ל. ומ\"מ נראה דלכ\"ע הרוצה להחמיר ע\"ע ולומר ז\"ל גם כשכוונתו רק מצד לימוד וכן כשכותב אין ע\"ז חשש טענת גרעון כל דהו וכן הוא על צד היותר טוב עכ\"ל:
ובספר מדרש אליהו דרוש ז' כתב דבתוך י\"ב חידש אם אומר דבר בשם אביו. יאמר כך אמר אבא מרי הריני כפרת משכבו. ולאחר י\"ב חודש יאמר זכרו לחיי העולם הבא:
ובספר ארחות חיים סי' תרכ\"א בהגהות כתב בשם ירושלמי כשם שהקשת יורה החץ כן אם מזכירים נשמת הצדיק לברכה ואומר זצ\"ל מוציאים נשמתו מדינה של גיהנם ולכן מזכירים נשמות ביו\"כ ע\"ש:
ובספר דברי אמת (פ' ואתחנן) פירש זכר צדיק לברכה. ע\"י שזוכרו בא לאדם ברכה:" + ], + [ + "טעם. המנהג שנוהגים אנשי מעשה ביום מיתת צדיק שקורין יארצייט שמתאספין על קברו ומתפללין ומדליקין נרות. יצא להם זאת הנה הוא רש\"י ביבמות דף קכ\"ב ע\"א ד\"ה תלתא ריגלי וז\"ל ובתשובת הגאונים מצאתי כל הנך ריגלי דאמוראי היינו יום שמת בו אדם גדול קובעים אותו לכבודו ומדי שנה בשנה כשמגיע אותו יום מתקבצים תלמידי חכמים מכל סביביו ובאים על קברו עם שאר העם להושיב ישיבה שם:", + "קונטרס אחרון
קובעים אותו לכבודו. ועי' ילקוט שמעוני (דברי הימים ל\"ב) וז\"ל מה כבוד עשו לו במותו. ר' יודא אומר בית ועד בנו למעלה מקברו של חזקיה וכשהי' הולכים שם היו אומרים למדינו. וזה ממש אותו המנהג שמביא רש\"י וכונת המדרש שהי' אומרים למדינו הוא כמו דאיתא בשבחי האריז\"ל שכמה פעמים היו הולכים על קברי התנאים וע\"י יחודים הידועים להם היו שואלים מהם ספיקותיהם בעניני התורה. וזה שהי' אומרים למדינו ע\"כ לפי שהיו אומרים לו למדינו והוא מגלה להם ספיקותיהם הלא הוא עדיין עושר בתורה אין בזה משום לועג לרש. וכן קדיש היא דבריו של מת שהם מתפללים עליהם וא\"צ להרחיק ד\"א. מעבר יבק שפת אמת:
וע\"ש אמרי נועם פ\"מ בשם האריז\"ל שהצדיקים שיש להם ציון הם מעלמא דאתגליא ושאין להם ציון הם מעלמא דאתכסיא כי הציון לצדיקים מורה מקום מוצא נשמתם:
ובספר שארית ישראל בהקדמה כתב וז\"ל הנה אר'\"ל ירושלמי שקלים פ\"ב תניא רשב\"ג אומר אין עושין נפשות לצדיקים דבריהם הם זכרונם. גם מאמר דר' נתן במשנה מותר המת בונין לו נפש על קברו כו' והנה מנין קריאת שם נפש לציון המת הוא ע\"פ המביאר בזוה\"ק ובכתבי מרן האריז\"ל אשר מג' חלקי הנשמה שהם נר\"ן תשאר הנפש לחופף תמיד על קברה. זולת בשבתות ובמועדים ובזמנים ידועים שמסתלקת למעלה להתעדן בעדן הנפשות. ולכבודה למען צמצם מקום משכנה מציינים את הקבר או בונים עליו בית. ורוחו מתלבש בתורתו ועבודתו במקום אשר עבד עבודתו בחיים חיותו. והנשמה היא העולה למעלה להתענג מזיו אלקי ולילך מחיל אל חיל:
והנה התנאים הקדושים רמזו לנו במתק לשונם ר\"נ אומר בונה לו נפש על קברו כידוע המבואר בזוה\"ק אשר בקשת החי על קבר המת אזיל הנפש ומודיע לרוח ועי\"ז מגיע לה תוספת אור בסוד המתפלל על חבירו הוא נענה תחלה. וזהו בונין לו נפש על קברו. וע\"ז קאמר רשב\"ג דלצדיקים אין עושין נפשות ועצה טובה קמ\"ל כי דבריהם הקדושים אשר רוחם מתלבש בהם הם הם זכרונם וע\"י דבריהם יוכל לפעול כל טוב בלא הודעת הנפש לרוח והמשכיל יבין את כל אלה ע\"ש וע\"ל בהשמטה לסעי' תתרע\"א בד\"ה כתב:
וראיתי בספר א' בשם ס' עיקרי הד\"ט חיו\"ד סימן ל\"ה אות י\"ט שמביא בשם האריז\"ל בשער המצות פ' ויחי שהעמדת מצבה הוא צורך גדול ואפשר דמה שאמז\"ל בירושלמי שקלים אין עושין נפשות לצדיקים דדבריהם הם זכרונם גם הוא יודה לשים לצדיקים איזה אבן על קברם ודוקא בנין מפואר אין עושין להם ע\"ש. ועי' בשו\"ת חיים שאל סי' ע\"א אות ו' בשם שאר המצות שסידר מהר\"ש וויטאל פ' ויחי שהמצבה הוא תיקון לנפש ע\"ש:
ובס' מעבר יבק אמרי נועם פ' מ' כתב כי הציון לקברי הצדיקים יועיל לצורך החיים כי בראותם ציון אדם חשוב מעוררים לבקש רחמים על קברו עבור החיים והמתים דודאי ניחא להו לצדיקים דאיתיקרו בהו אינשי ועוד כי בזה גורמים להם זכות דחשיבי למבעי רחמי לכולי דרא ועוד דאגביה מבקשים רחמים על כל שכבי עמו ישראל. ובפ' מ\"א כתב וז\"ל והנה מהר\"י קארו פסק בסי' שמ\"ח שהאבן שנותנין על הקבר נקרא צורך קבורה. ע\"כ ראוי והגון לבנים שיציינו מקום אביהם ויבנו לו נפש על קברו וזה יהי' בכלל ג\"כ מכבדם במותם: ובמנחת אהרן שם פ\"ה כתב דע\"כ קראו במשנת שקלים ציון הקבר נפש דאמרו בונין לו נפש על קברו. כי קברם של צדיקים נעלם למעלה ולכן מסיימין מקום הקבר ומציינין אותו כי קבר הגוף למטה מצויין עם קבר הנפש למעלה:
כתב בצוואת הגאון הקדוש מוהר\"ר נפתלי כ\"ץ זצוק\"ל וז\"ל נכון שלא לחקוק על המצבה שבחים יתרים*אותן הכותבין על המצבה (וה\"ה באגרת שכותב וכדומה) מספר השנים למספר הנוצרי עוברי' על איסור דאורייתא שהרי כתיב (משפטי') ושם אלהי' אחרי' לא תזכירו ואמרו חז\"ל דאסור לומר לחבירו המתין לי בצד ע\"א פלוני. וכן כאן כיון דע\"י המנין עולה על הזכרון מחשבה נראה דאסור והוא ג\"כ בכלל לא ישמע על פיך. תולדות מנחם בשם שו\"ת מהר\"ם שיק זצ\"ל יו\"ד סי' קע\"א: כי נפרעים מן המתים ומן הספדנים ולדעתי תואר חסיד אסור לכתוב על שום אדם כי אין אנו יודעים בדור הזה מי הוא זה ואיזה הוא המתחסד עם קונו נוסף על החיוב. ובימי חכמי התלמוד שהיו כולם חסידים ואנשי מעשה אחז\"ל כל מקום שנאמר מעשה בחסיד א' או ר' יהודה בן בבא או ר' יהודה בר אלעאי הרי שבכל הדור ההוא לא בחרו אלא לאלו לקרותם בשם חסיד. ואף על אלו הובא בכתבים שזה השם של יהודה דוקא הוא מסוגל לשם חסיד כי על זה רמז דהע\"ה ברוח הקודש כי\" הפלה\" ה'\" חסיד\" לו\" ס\"ת יהודה ולולא שנרמז ע\"ז השם ברוח הקודש לקרות חסיד אפשר שלא היו קוראים בשם חסיד אף לאלו בשגם שהיו מפורסמים בחסידות. א\"כ מה יעשה איזובי קיר כמוני היום אשר א\"א להעמיד משפטי הדת על תילם ולכן נ\"ל שזה השם חסיד הס מלהזכיר על שום אדם. כי אם הוא באמת חסיד ואין אנו קוראים אותו בזה השם אין אנו פוגמים בזה כלום לזה הנפש הלא הקב\"ה יודע ועד. ולהיפך כשאנו קוראין אותו ומשבחין ומפארים אותו בזה השם אנו פוגמים וגורמים רעה לו ולא טובה לו ולנו. ע\"כ יותר טוב בשב ואל תעשה וה' רגלי חסידיו ישמור וגומל לאיש כמפעלו:
ועי' בית לחם יהודא סימן שע\"ו בשם לחם הפנים שכ' בשם מענה לשון המנהג פשוט ברוב המקומות שאין מעמידין מצבה אלא לאחר י\"ב חדשים: אם צריך להוסיף על הבית עלמין עי' דברי חיים ח\"ב יו\"ד סי' קל\"ה. ובשו\"ת יוסף דעת ח\"ב סי' שס\"ה כתב מה שהי' אומר פה לבוב:
ובספר נר ישראל להרב הצדיק הקדוש מוהר\"ר ישראל מ\"מ דק\"ק קאזניץ זצוק\"ל בסופו כתב בשם הבעש\"ט זללה\"ה זי\"ע אם צריכין להוסיף על בית הקברות רח\"ל. ככה יתנהגו מקיפים תחלה המקום שרוצה להוסיף בשבע הקפות עם עשרה אנשים לא פחות. בכל הקפה יאמרו בארבעה קרנות מקום ההוספה בתהלים קפיטל ק\"ב ק\"ג ק\"ד. ובישעי' קפי' מ\"ב מתחיל שירו לד' שיר חדש וגו'. ובכל הקפה יתחילו מצד קרן דרומית מזרחית ותיכף בצד אותו קרן יאמרו בתהלים קפי' ק\"ב. ומאותו קרן יקיפו ויאמרו ויהי נועם דרך הקפה עד שיגיעו לקרן מזרחית צפונית. ובצד אותו קרן יאמרו קפי' ק\"ג בתהלים. ומאותו קרן יקיפו ויאמרו דרך הקפה ויהי נועם עד שיגיעו לקרן צפונית מערבית ובצד אותו קרן יאמרו בתהלים קפיטל ק\"ד. ומאותו קרן יקיפו ויאמרו דרך הקפה ויהי נועם עד שיגיעו לקרן מערבית דרומית. ובצד אותו קרן יאמרו בישעי' קפיטל מ\"ב שירו לה' שיר חדש וגו'. ובגמר הקפה ראשונה יאמרו אנא בכח ויכוונו השם הראשון בפסוק הראשון וככה יתנהגו בכל הקפה מהשבע הקפות ואחר גמר כל ההקפות מהשבע הקפות יאמרו אנא בכח ויכוונו שם אחד מהשבע שמות עד שיגמרו השבע שמות בשבע הקפות. וכשיתחילו לעשות מחיצות למקום ההוספה לא יתחילו מרוח צפונית וגם לא יתחילו לקבור ברוח צפונית. גם לא יתחילו מכהן. ויהי רצון שיבולע המות לנצח. במהרה בימינו אמן סלה:", + "להושיב ישיבה שם. ובשו\"ת הרדב\"ז סי' רכ\"ד כתב דליכא בהא משום לועג לרש כיון דלכבודו קא עביד לא חיישינן. וכן הספד וצידוק הדין וכיוצא באלו כולם נקראים דברים של מת ומותר לאומרן בתוך ד' אמות של מת*וכן מזמורי תהלי' שהם מסוגלי' להבריח הקליפות. שדי חמד אות קט\"ו ועיין ט\"ז סי' שד\"מ סק\"א בשם הירושלמי שהמת יודע ושומע קילוסו כמתוך החלו'. וכל מה שאומרי' בפניו ידע עד שיסתו' הגולל ע\"כ. ואין לחוש לדברי המונעי' מלומר דברי' שבקדושה במקו' המת באמר' כי המת מטמא. כי לא נמצא שאסרו רבנן רק לומר דברי תורה במקו' הטנופת כי שם הרגיעה לילית והם צריכי' הבדלה וכבר פירשו מה הם דברי' המטנפי' צואה ומי רגלים וצואת חמור הרבה ובית המרחץ ובית הכסא ואביזרייהו ומקום שרואה בו ערוה אבל אין אסור לומר ד\"ת במקו' טומאה שאינ' מקבלי' טומאה ומקו' טנופת לחוד ומקום טומאה לחוד. שפתי רננות פי\"ד. . אבל לענות אמן על קדיש או לומר ברכו וכיוצא בדברים אלו ואצ\"ל לדבר בד\"ת דאיכא משום לועג לרש אסור וכל זה בתוך ד' אמותיו של מת ע\"כ. ועל מה שכתב הש\"ך סימן שד\"מ ס\"ק י\"א בשם המרדכי דכל אותו חדר שהמת מונח בו חשוב כד' אמות. עי' לבושי שרד או\"ח סי' פ\"ז דמדברי הש\"ע שם סעי' ג' משמע דאין הלכה כרשב\"א דס\"ל דכל הבית חשוב כד' אמות:
וכן אסור להתפלל בתוך ד\"א של מת וה\"ה קדיש צריך להרחיק ד' אמות. ש\"ך סי שס\"ז סק\"ג בשם מהרש\"ל.*ובשו\"ת משכנות הרועי' סי' כ\"ז כתב בשם שו\"ת דב\"ש דאסור לומר פסוקי' בשעה שרוחצין אותו: ובספר ארחות חיים סי' כ\"ג כתב בשם שו\"ת מהריט\"ץ דכל מה שאסור משום לועג לרש אפי' אין שם אלא קבר קטן שייך לועג לרש דשמא הוא נשמה של אדם גדול. מובא בכרם שלמה:
ובענין לימוד משניות אצל המת עי' חכמת שלמה סי' ש\"מ דדוקא אם רבים לומדים דניכר דהוי לכבודו אבל כל דלא הוי רבים הניכרין שהוא לכבודו אסור:
ובנידון מי שצוה שלא יספדוהו עי' פתחי תשובה סי' שד\"מ בשם הגאון בעל נוב\"י ז\"ל שאמר בעת שהספיד להגאון בעל פני יהושע אף שצוה שלא להספידו אין שומעין בזה למי שהוא רבן שכבה\"ג ושקיל וטרי בהא וסיים שאין לו היתר ברור לבטל דברי המת ולהספידו במקום שאמר אל תספידוני:" + ], + [ + "טעם. המנהג בכל העולם שעושין יא\"צ על פטירת אביו ואמו ר\"ל.*זכור לאברהם אבל אות ק' שכתב בשם הרב שלמ\"י דק\"ץ וז\"ל ואנכי הצעיר קבלתי לומר קדיש בשבת שלפני השבוע שחל להיות יום מיתת או\"א בה לפי שעיקר העלייה של הנשמות העולות מדרגה אחר מדרגה הוא בשבת שלפניהן כמ\"ש בזוהר ע\"ש (ונראה דמטעם זה הוא המנהג דמי שיש לו יא\"צ בתוך השבוע אז הוא מתפלל מוסף לפני התיבה בשבת שלפניו). כתב הט\"ז סי' רס\"א סק\"ב בשם רש\"ל דמי ששכח להדליק נר של יא\"צ מותר לומר לעכו\"ם בין השמשות שידליקנו ע\"ש:
ובענין אם מת אביו ביום ראשון דר\"ח כסליו שנחשב יום ל' לחשוון אז אם השנה ראשונ' שאחריו חשוון חסר ואינו רק ך\"ט יום אז נקבע היא\"צ שלו בכ\"ט ואף בשנים הבאות שאירע לפעמים חשוון מלא ור\"ח כסליו ב' ימים אעפ\"כ יעשה היא\"צ בך\"ט חשוון כאשר קבע בשנה ראשונ'. ומ\"מ אע\"פ שקבועות שלו הוא בך\"ט חשוון אם למחרתו ביום א' דר\"ח כסליו אין שם אבלים יש לו להחמיר על עצמו לומר קדיש ולהתפלל גם היום אבל אם יש שם אבילים יכולים לדחותו אבל אם השנה ראשונ' ג\"כ חשוון מלא אז יש לקבוע היא\"צ בשנה ראשונ' ביום א' דר\"ח ולכן אף בשנים הבאות שלפעמים חשוון חסר ואין ר\"ח כסליו רק יום א' יש לקבוע ביום ר\"ח ובשנים שחשוון מלא יש לו לעשות היא\"צ ביום א' דר\"ח כדרך שקבע שנה ראשונ'. ואם מת בשנה שלא הי' כסליו רק יום א' ר\"ח ומת בר\"ח ובשנה שאחריו כסליו שני ימים ר\"ח יש לו לעשות היא\"צ ביום ב' בלבד שעיקר ר\"ח הוא. וכן הדין בר\"ח טבת שלפעמים יום א' ופעמים שני ימים ואין הולכין אחר מנין ימי החנוכה ולכן אם מת ביום ו' דחנוכה יום א' דר\"ח טבת אעפ\"כ קבועת היא\"צ בשנה שאחריה שר\"ח טבת רק יום א'. מכ\"'מ צריך לקבוע היא\"צ למנין ימי החודש שהוא ך\"ט כסליו אעפ\"י שאינו רק יום ה' למנין חנוכה. וכן אם מת ביום ב' דר\"ח שהוא ז' דחנוכה ובשנה שאחריה ר\"ח טבת רק יום א' לבד אז היא\"צ בר\"ח אעפ\"י שהוא עתה ו' דחנוכה. וכן אם מת ביום ח' של חנוכה שהוא ב' טבת של שנה זו היא\"צ בשנה שאחריה ג\"כ ב' טבת אעפ\"י שאז יהי' ז' של חנוכה וכן להיפך אם בשנת המיתה ר\"ח טבת רק יום אחד ובשנה שאחריה ב' ימים על הדרך הזה. ואם מת ביום א' דר\"ח אדר שני יש לקבוע היא\"צ א' דר\"ח בין בראשון בין בשני. מטה אפרים שער ג': לפי שכל שנה עולה הנשמה למדריג' יותר גדולה לכך צריך לידון אותה מחדש שיש עבירות שבעולם התחתון אינו נחשב לחטא. אבל בעולם העליון נחשב לחטא ע\"ד וסביביו נשערה מאד. לכך צריך בכל שנה ושנה להתפלל עבורו. אזור אליהו פרשת בהעלותך בשם הרב הקדוש מוהר\"ר יעקב מנאראל זצוק\"ל. וע\"ל סעיף שמ\"ח: ", + "קונטרס אחרון
להתפלל עבורו. כתב מטה אפרים שער ג' דאם הוא יום קריאת התורה אזי הוא עולה לשלישי בחול או לאחרון בשבת שייך לו הקדיש שאחר קריאת התורה:
ובספר שדי חמד אות קס\"ג כתב ג\"כ בשם שו\"ת אגודת אזוב דקדיש שאחר קריאת התורה הוא נוהג לאומרו לזכות נשמת מי שמגיע לו הקדיש עפ\"י הדין האמתי ע\"ש. ולמד כן מתשו' הרשב\"ץ ח\"ג סי' קע\"א דאין קדיש זה שייך להש\"ץ או להקורא בתורה דוקא כ\"א לאבילים:
עוד כתב שם מערכת ביהכ\"נ אות מ' דמה שאוכלין ושותין ביום היא\"צ. לפי שהוא תיקון לנשמת המת. כמו שאומרים שהברכות ועניית אמנים מעלים נשמת המת*ובשם הרב הקדוש מוהר\"ר אליעזר מקאמארנא זצוק\"ל שסיפר שפע' אחד שכח הרב הצדיק הקדוש המפורס' מוה\"ר צבי זידיטשוב זצוק\"ל בלילה את היא\"צ של אמו ז\"ל ובאה אמו אליו בלילה ואמרה לו בני את הקדיש שלא אמרת אני מוחל' לך וגם את המשניות שלא למדת ג\"כ אני מוחל' לך. רק מה שלא נתת תיקון זה לא אוכל למחול ונבהל. ושלח תיכף לאנשי שלומו ולמד משניות ולא אמר קדיש ונתן להם תיקון: . וע\"ל בהשמטה לסעי' תתרע\"ז:
ובספר מדרש אליהו כתב בשם בעל לויה לדרך המנהג לומר קדיש שנה בשנה ביום שמת בו אביו או אמו. לפי שבכל שנה מעלין אותו ממדרגה למדרגה יותר גדולה כל עליה שהוא עולה נקראת פטירה מן העולם שיצא משם והוא כעין מיתה מן העולם הזה לעולם הבא ומזה נתפשט המנהג לומר קדיש מדי שנה בשנה וע\"ל בהשמטה לסעי' שמ\"ז.
ובדין אם שכח לומר קדיש ביום יא\"צ אחר או\"א עי' בעיקרי הד\"ט סימן כ\"ט אות ל\"ה בשם ס' ככר לאדן שיאמר ביום אחר ובכל שנה יקבל לומר קדיש גם ביום שלפני מיתת או\"א דוגמא למ\"ש הרמ\"א באו\"ח סימן רס\"ג לענין נר שבת:
ונוהגין שמי שיש לו יאר צייט בשבת הוא עולה למפטיר בנביא וכן אם יש לו יא\"צ בשבוע שאחריו היא עולה להפטיר בשבת שלפניו. שערי אפרים.*ובספר מעשה יחיאל (ברכה) כתב בשם האריז\"ל דטוב להתפלל מוסף. ומעריב במוש\"ק. והספרדים אומרים גם הקדישים בש\"ק. ובזידיטשוב המנהג להתפלל בשבת שקודם היא\"צ פסוקי דזמרה ע\"ש שמזמרים הקליפות ויש נוהגין לקבל שבת ולומר הקדיש אחר מזמור שיר ליום השבת כי הוא עליות נשמות:
וקביעת היא\"צ ביום המיתה. ואפי' אם אירע שנתרחק יום הקבורה מיום המיתה ג' או ד' ימים או יותר יש לעשות היא\"צ ביום המיתה. דמה שכ' בסי' שצ\"ד דכל אותה שנה הדין מתוח כו' היינו מן מיתת המת לא מיום התחלת האבילות. ט\"ז סי' ת\"ב סק\"ט. ועי' מטה אפרים שער ג' סעי' ה': ובס' ארחות חיים סי' רפ\"ב אות ט\"ו כ' בשם ספר מעשה אברהם דף קמ\"ד יא\"צ שחל בשבת המנהג לקרות הפטרה בשבת הקודם וכן לענין הקדיש מתחיל בשבת עד יום יא\"צ*ועי' מעשה אורג מקואות פ\"ז משנה ז' דכתב וז\"ל קבלנו מרבותינו שקבלו מרבן ורבן מאליהו ז\"ל שבפרק זה מעלין הנשמה של הנפטר למקומה ולכן כ\"א ילמוד בו לתקן נשמת אביו ואמו וקרוביו ואוהביו ביא\"צ וכיוצא. ור\"ת של שלשה משניות הראשונות אי\"ה. \"יש \"אלו \"הדיח. ור\"ת של ארבע משניות אחרונות נשמ\"ה. \"נפל \"שלשה \"מקוה \"הטביל כו' וכשיאמר יש מעלין יכוין להעלות הנשמה למקומה. וכשיאמר השל\"ג יכוון למתק כל דינין תקיפין ושיתהפכו כל עונות לשלג וישמע חכם ויוסיף לקח. וכשיאמרו אלו פוסלין יכוין להסיר כל הבגדי' צואי' מהנשמה. וכשיאמר הדיח יכוין לטבול הנשמה במי' חיים ולהדיח כתמיה מכל וכל. וכשיאמר נפ\"ל יכוין שהוא שם מע\"ב שמות כנ\"ל ויפריש בכאן צדקה לשם הנפטר ויאמר פזר נתן לאביונים ר\"ת זה השם להעלות נשמת הנפטר מנפילתו ע\"י הצדקה וכשיאמר שלשה יכוין ביחוד נר\"נ ויכוין להעלות הנשמה לפני השכינה. וכשיאמר מקוה יכוין שם אל\"ף ה\"ה יו\"ד ה\"ה יסוד דאמא ששם צרור החיים להעלות הנשמה למקומה למיין נקבין לשכינה. וכשיאמר הטביל יכוין יו\"ד ה\"א וא\"ו אהוה שם שמחיין בו עצמות ועצמותיך יחליץ אמן כי\"ר ועל אביו ואמו ילמוד זה הפרק בכל מו\"ש אחר הבדלה ובכל יום כל י\"ב חודש וביאר צייט ובע\"ש קודם מנחה לעת הצורך להחיות נפש כל חי אמן כי\"ר ע\"ש באריכות יותר:
וגם מקובל מצדיקי קדושי עליון שטוב ללמוד הפרק כ\"ד ממס' כלים שלשה תריסין הן שיש בו י\"ז משניות שכל משנה מסתיימת טהור מכלום או טהורה מכלום וסוף הפרק מסיים בין מבפנים בין מבחוץ טהור: :
כתב בזוהר שמות דף ט\"ז סוד שאם לא מתפללים המתים על החיים לא הי' מתקיימים החיים אפי' שעה אחת. ובדף קמ\"א כתב כי כשהולכים לבית הקברות על המתים שם הם נמצאים ושם היא הנפש ושומעת בצער החיים והוא מודיע הדבר לרוח ואז הרוח מודיע הדבר לנשמה והנשמה הולכת ומעוררת לאבות העולם. וע\"ל בהשמטה לסעי' תתר\"ע בד\"ה והנה:
כי ג' שמות יש לנפש האדם. נפש. רוח. נשמה. נפש היא נמצאת אחר המות בבית הקברות עד שהגוף בלה בעפר. הנפש הזאת מתגלגלת בעוה\"ז להמצא בין החיים ולידע צערם. רוח הוא הנכנס בג\"ע של מטה ומצטייר שם בצורת גוף שהי' לו בעוה\"ז ונהנה מריחי בשמים. ובשבתות ור\"ח ויו\"ט עולה לג\"ע של מעלה ונהנית משם וחוזרת למקומה וז\"ש והרוח תשוב. נשמה היא העולה מיד למקומה וכל זמן שחטא האדם ולא זכתה נשמתו לעלות למקומה גם הרוח והנפש אין להם מנוחה כי הולכות לפתח ג\"ע ואין פותחין להם עד שהנשמה מוצאת מנוחה ואז כלן שבות למקומן. שם:
ובספר שער היחודים דף ה' כתב שהשתטחות על קברי הצדיקים לא כל הימים שוין. כי בשבתות וי\"ט ור\"ח הנפשות עולות לג\"ע הארץ ואינם עומדות שם בקבריהם ואינך יכול להשיג לדבר עם א' שאינו שם ושאר כל הימים הם טובים. אמנם היותר טובים ומובחרים הם ער\"ח ובט\"ו לחודש. ועי' זוהר אחרי דף ע' ע\"ב ודף ע\"א:
ואמרו רבנן במס' ברכות קשה רמה למת כמחט בבשר החי. רצונם בזה אל סוד החושים השוכנים בגוף. ולהיות כי יש לגוף חיות מה בקבר על כן מועיל לפייס הנפטר על קברו כדאמרי' בגמרא ובירושלמי דיומא צריך מפייסתיה על קבירה ומימר סרחין עלך. ואמרי' בזוהר צדיקיא אע\"ג דאתפטרו בהאי עלמא לא אסתלקו כי נשאר הרגש בגופם בקבר עם היות נשמתם בישיבה העליונה. מעבר יבק שפת אמת פ\"ז:
ובספר אזור אליהו (מטות) כתב על פסוק והנה קמתם תחת אבותיכם תרבות אנשים חטאים כו' וז\"ל בס' פענח רזא איתא שא\"ל הקב\"ה למשה וכי מפני שאלו חטאו אתה מזכיר שוכני עפר לרעה לך לקבריהם ובקש מהם מחילה. ומכאן נוהגין לבקש מחילה בקבר למדבר על שוכני עפר לפני העדה ע\"כ. ואף שכתב המ\"א סי' תר\"ו סק\"ז דא\"צ לבקש מחילה ממנו אלא במקום שביישו. כאן כיון שנתביישו ביניהם שאמר והנה קמתם תחת אבותיכם הו\"ל כאלו עשה בושה בפניהם וצריך לילך על קבר לבקש מחילה:
ובשפתי רננות פכ\"ד כתב וז\"ל מנהג החכמים לנענע עצמם בחיים בעת שאומרים שירות ובעסקם בתורה ע\"ד כל עצמותי תאמרנה כי היא שומרת האדם בקבר כדכתיב בשכבך תשמור עליך שכל זמן שהעצמות הם בקבר הנפש נמצאת שם. ואלמלי נתן רשות לעין לראות הי' רואה בלילה שיוצא השבת ובלילי ר\"ח ומועדים כדיוקנאות על הקברות בדיוקן שהיה בעוה\"ז הגוף עם העצמות המודים ומשבחים להקב\"ה. ובליל ר\"ה כל הנפשות משוטטות ומתפללות על דין החיים וזהו סמך למנהג האשכנזים שהולכים ערב ר\"ה להתפלל על הקברות:
ובאמרי נועם פט\"ו כתב בשם הילקוט רמז שס\"ה שהמתים מדיינים זה עם זה אחר מיתתן לפני שופט צדק כי כתוב שם שאמר אבנר לישראל אחר שתפסו ליואב בידיו שהי' ישראל מפייסים לפניו שלא יהרוג אותו אחר שהכהו וכמת הי' תחת ידו מכח גבורתו כדאמרו אמר רבי ייסא נוח לכל אדם לזוז כותל של שלש מאות אמות מלזוז רגל אחד של אבנר. ואז אמר להם מה אעשה שכבה את נרי. א\"ל תדון עמו לפני דיין האמת השליכו אותו מידו ונפל זה חי וזה מת. א\"כ לטובתו נתכוון דוד בצוותו את שלמה בנו שלא ינקהו מן המיתה פן ח\"ו יוריד את שיבתו ביגון שאולה וטב עביד ליה דלשקיל למטרפסיה בהאי עלמא והובא ג\"כ באגדת ירושלמי:
ונוהגין שאם לא הלך על קבר אבותיו עשרה שנים שוב לא ילך. וסיפר לי ידידי הרב החסיד מו\"ה יוסף אשר ז\"ל ששמע מהרב הצדיק הקדוש מבאבוב זצוק\"ל שאמר לו בשם זקינו הגאון הקדוש מסאנז זצוק\"ל שפעם א' הי' בעיר פרעמיסלא ואמר לאנשיו נתפלל ואחר התפלה נלך על קבר אבי שנקבר שם ואחר התפלה אמר שמעתי אומרים שאם לא הלך על קבר אבותיו עשרה שנים שוב לא ילך ע\"כ לא נלך ולא הלך. ופ\"א בא הרה\"צ הנ\"ל מק\"ק דזיקיוו לק\"ק סאנז ושאל לזקינו הגאון הקדוש אם יוכל לילך על קבר אביו שנקבר שם כי אמר ששמע אומרים שנוהגין שאם לא הלך על קבר אבותיו שבעה שנים שוב לא ילך. והשיב לו זקינו הגאון הקדוש זי\"ע תוכל לילך כי שמעתי אומרים עשרה שנים. כ\"ז סיפר לי הרב החסיד הנ\"ל ששמע מהרב הצדיק הק' הנ\"ל:
ובשו\"ת יוסף דעת סימן שנ\"ה כתב שנשאל מהרב מו\"ה צבי הירש הורוויטץ והרב מו\"ה ירחמיאל הורוויטץ במה שנתפשט בין ההמון שמי שלא הי' על קבר אבותיו עשרים שנה שאסור לבא על קברי אבותיו ושאלו אותי אם נמצא זאת. וצחקתי ע\"ז והביא ראי' מכלב שהלך על קברי אבותינו הקדושים בחברון ועבר זמן רב ממיתת אבותינו הקדושים ואפ\"ה נשתטח שם ע\"ש. אבל נראה שיש לחלק:
ובספר לקוטי עצות אות ע\"א כתב כשבאים על קברי אבות כנהוג טוב לומר ולבקש מהמתים השוכנים סביב סביב לקבר אביו ואמו וכיוצא שיודיעו להם שבא בנם או בתם ובקשו והתחננו על כך וכך כי אולי אביהם ואמם וכיוצא אינם שרויים אז על קברם כלל רק נסתלקו למקום שנפרדו לשם. אבל אצל הצדיק אין צריכין לחשוש לזה שמא אינו שם כי מיתת הצדיק הוא רק כמו מי שיוצא מחדר לחדר אחר וסוגר הדלת אחריו שבודאי אם אחד יבא אצל הדלת ויצעוק ויתחנן אבי אבי. או רבי רבי ומורי וכו' בודאי שמוע ישמע דבריו וצעקתו ויעזור ויושיע לו בכל מה דאפשר:
ובספר קב הישר פ' ע\"א כתב וז\"ל ויבא עד חברון פרש\"י מלמד שהלך כלב על קברי האבות להתפלל שם שיהי' ניצול מעצת מרגלים. מכאן נתפשט המנהג יפה שבישראל שאנחנו הולכים על קבר אבות להתפלל ביום שמת בו אביו או אמו. ואף אם הוא במקום אחר באותו הפעם ביא\"צ ואינו במקום ששוכב שם אביו או אמו מ\"מ כשהולך על שארי קברי ישראל להתפלל מ\"מ מתעוררים כל הנשמות שבג\"ע באותו התפלה וסדנא דארעא חד הוא שהקב\"ה גזר כן להיות נפשות הצדיקים מצויין על הקברות לטובות ישראל שיהיו שומעין לתחנות ותפלות ישראל הבאים להתפלל על הקברות. ", + "להתפלל עבורו. נוהגין להדליק נר יא\"צ.*ונראה הטעם. כי בזה אית נייחא לנשמתא כענין שמדליקין נר במקומו בשבעת הימים וכן בכל י\"ב חודש בביהכ\"נ. עיין ט\"ה סעיף תתרל\"ח: קיצור ש\"ע סימן רכ\"א סעי' א'. ועי' ש\"ע הרב הי' רס\"א סעי' ב' בשם תשו' רש\"ל סימן מ\"ו דמי ששכח להדליק נר של יאר צייט מותר לומר לעכו\"ם ביה\"ש שידליקנו שמאחר שהעולם נזהרים בזה ה\"ז כצורך גדול וכל שהוא צורך גדול בענין שאם לא יעשנו יהי' לו צער לא גזרו עליו בבין השמשות אע\"פ שאין בו צורך שבת כלל. ועיין בספר א\"ח שם אות ג' בשם שו\"ת אמרי אש סימן מ\"א דאין להדליק נר יאצ\"ט ביו\"ט כ\"א ע\"י עכו\"ם. ובשם שו\"ת כתב סופר סי' ס\"ה כ' שיותר טוב להדליקו בביהכ\"נ דאז הוי ככל שאר הנרות שבביהכ\"נ שיש בהם מצוה:
ונותנין להדליק על היא\"צ נר של שעו\"ה אשר שעו\"ה ר\"ת \"הקיצו \"ורננו \"שוכני \"עפר. וגם \"המיחדים \"שמך \"ערב \"ובוקר. לזאת דולק הנר ערב ובוקר. אמרו נועם בשבת אחר הפסח.", + "בין השמשות שידליקנו. מי שיש לו יא\"צ באדר ראשון ידליק נר יא\"צ בראשון ובשני יתנו נר לתפלה. ועשיר ידליק גם בשני. אשל אברהם הי' תקס\"ח:
והנה מה שכתב הרמ\"א סימן שצ\"א סעיף ג' י\"א דאסור לאכול בסעודה בלילה שביום המחרת מת אביו או אמו עי' פתחי תשובה שם אות ח' בשם שו\"ת מקוה שמואל דזה איירי בסעודת חתונה שיש שם מזמוטי חתן וכלה ויש בה שמחה. אבל בסעודת ברית מילה ופדיון הבן וסיום מסכתא מותר ע\"ש. ובספר כרם שלמה שם מביא בשם המ\"א דרק שנה ראשונה אסור ולא בשאר שנים:" + ], + [ + "טעם. שהעולם קורין למי שמת לו אב או אם ר\"ל יתום. לרמז שיותם ויבלע המות לנצח:" + ], + [ + "טעם. שאם מת אדם מישראל מטמא יותר מעכו\"ם. משום דאיש ישראל יש לו נשמה טהורה וכשמת ר\"ל מתקבצים הסט\"א עליו מפני שהי' הגוף בחיים כלי קיבול לקודש ע\"כ רוצים להנות מהקדושה משא\"כ בעכו\"ם. משל לכלי שהי' בו דבש גם בהריקו מהדבש יקבצו עליו זבובים ופרעושים הרבה. זוהר בראשית דף ע\"ח ע\"ד:", + "קונטרס אחרון
וטעם. ששיעור טומאת בשר מת בכזית. לפי שתחלת ברייתו של אדם כזית. מדרש תלפיות אות י' בשם ס' שלשלת הקבלה:
וכתב שם דאפשר לומר דמזה הטעם האוכל שיעור כזית חייב בברכה אחרונה שכיון שברייתו של אדם כזית לכן באכלו שיעור כזית שהוא שיעור התחלת ברייתו בודאי נותן בו כח אכילה זו וחייב לברך:" + ], + [ + "טעם. שאין הרשעים זוכרים את שמם. כי הרשע אין לו נפש וכמו שרמוז בפסוק ושמת סכין בלועך אם בעל נפש אתה הא למדת שהרשע אינו בעל נפש כי נשבית היא ממני ולזה אין הרשעים מכירים את שמם כי אינם בעל נפש בעלת השם. מאור ושמש פ' וילך:", + "קונטרס אחרון
אין הרשעים מכירים את שמם. במס' חיבוט הקבר בעת שנפטר אדם מן העולם בא מה\"מ וא\"ל קום הגידה שמך. והטעם. דשואלו את שמו כתב בספר דעת חכמה ע\"פ דאיתא בילקוט חדש ענין יהושע אות כ\"ב וז\"ל הרשע ע\"י חטאו מאבד אות א' משמו מנלן מעפרון. מתחלה עפרון ומששקל ממון מאברהם נחסר ויקרא עפרן. וכן יהונדב משנתחבר לאבשלום והשיאו עצה רעה במעשה תמר נקרא יונדב ע\"ש. ע\"כ מנסהו בזה ושואל לו בשמו. ואם הוא רשע אינו יכול להגיד את שמו. ובזה יודע מה\"מ שהוא רשע ומחייבו בדין:" + ], + [ + "טעם. שהצדיקים מתים ביום שנולד. כדי שלא יהי' באותו יום מיתה רע להדור. ע\"כ מחמת שבאותו יום נולד מגין על הרע. נחלת יעקב באבני שוהם פ' ברכה:" + ], + [ + "טעם. שאנו אומרים בהשכבה וינוח על משכבו בשלום. הכוונה כי צער יש להמתים אם קרוביהם יבואו אצלם בעת צרתם לבקש רחמים עליהם. (כי הם ידעין בצערא דחיי. עי' זוהר שמות בד\"ה רבי יהודא בר שלום הוי אזיל באורחא ור' אבא הוה עמיה כו' וצערא דיליה דחי לי למיעל בדוכתאי ע\"ש) אבל אם יהי' לנו מנוחה אז יהי' להם ג\"כ מנוחה. וזהו שמבקשים וינוח על משכבו בשלום דהיינו שיהיה לנו מנוחה ואז יהי' להם ג\"כ מנוחה וינוח על משכבו בשלום. שמעתי מאדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל:" + ], + [ + "טעם שנקרא מיתת הצדיק פטירה. שנפטר מצער עוה\"ז מעלמא דשיקרא ובבואו לעוה\"ב לשמחה יחשב לו*בספר דברי דוד כתב בשם הרב הצדיק הקדוש מטשארטקוב זצוק\"ל דמטעם זה עושין בני הצדיק ותלמידיו הלולא בסעודה בכל שנה ביום פטירתו כיום שנעשה בו נס לאבותיו. כי מתעלה בכל שנה ביום פטירתו לעולם היותר גבוה ע\"כ. ועי' רמ\"א ס\"ס ת\"ג דגדול השלום שניתן לצדיקים שבשעה שהצדיק נפטר ג' כתות של מלאכים נותנים לו שלום ואומרים יבא שלום: . תוי\"י תבא. ועי' ליקוטים סעיף ק\"נ: ", + "איזהדברים השייכים לעניני שמחות", + "בספר נפלאות חדשות כתב שמעתי מצדיק א' זצ\"ל שלמד לתלמידו איך לקיים ביקור חולים. כי ידוע מאחז\"ל שמי שמבקר לחולה צריך להתפלל בעדו. וצריך לחשוב מי אני שאתפלל בעד אחר הלא אני מלא חטאים ע\"כ אני מוכרח לעשות תשובה ועושה תשובה ועי\"ז מביא רפואה כמ\"ש ושב ורפא לו:", + "בספר עקרי הד\"ט סי' ל\"ה אות ה' מובא מעשה שאירע בשנת תת\"ל בעיר צינטו שאשה א' קודם מיתתה צותה לנכדתה לשום בראשה כיפה א' שעשתה בידים ושכחה ולא הניחוה בארגז ועל ראשה ובאה בחלוס לגיסה והיה שם מקובל א' וחלו פניו לתקן המעות והלכו לב\"הק ובעודם חופרין קברה אמר המקובל השכבת הרב מעבר יבק הארוכה. ואח\"כ צוה לגיסה ליקח ג' באיוקי פרוטות נחושת ולומר על כל א\"וא הריני נותן פרוטה זו לצדקה כו' כנזכר שם. ובעוד שחפרו הקבר עד חציו מצד הראש אמרו ויהי נועם נד שהגיעו לארגז ועם הקרדום חתכו קצת עץ הארגז ובסכין תחבו הכיפה סמיך לראשה ואמר לגיסה לומר טלי מה שבחרת, קחי מה ששאלת כי אין לך עוד חלק בעוה\"ז וחלקך ונחלתך בעו\"הב תישני בשלום ותשכבי בשלום עד יבא מנחם משמיע שלום ג\"פ. והמקובל אמר בלחש בשם אלהי צבאות אלהי ישראל הנני משביעך שלא תפחידי ולא תבהילי עוד לא איש ולא אשה לא קטן ולא גדול אלא תישני בשלום כו' וב' אמות בגד פשתן רינס\"א בלע\"ז הניחו על הארגז יען כי אמרם ג\"כ בחלום שעשו לה תכריכים קצרים. ומפני שאמרה לגיסה אם ירצה לילך עמם תוך שנה צוה המקובל שימדדוהו בחוט לבן מראשו מקום תפילין עד סוף אצבעות רגליו באמור ויהי נועם ושם החוט בתוך הנייר וכתב עליו מבחוץ לשם פב\"פ. וזרק הפתק תוך הארגז ואמר תישני בשלום כו' וכשכסו הקבר לגמרי הניחו כולם ידיהם על קברה מצד הראש ואמרו תישני בשלום כו' ואתה לך לקץ ותנוח ותעמוד לגורלך לקץ הימין: גם בשנה ההוא בא מת א' בחלום לאשה אחת וא\"ל היכן הוא הכובע הקטן שלי שאיני מוצאו והוא בחלומה נתנה לו כובע קטן של בנה וצוה לה המקובל ההוא להתענות וללמוד תורה ולתת צדקה וקמח ונר לכופר נפש הנפטר והטבת חלום כנוסח הספרדים וגם צדקה וקמח להצלת בנה ובלכתה לישן לומר בכונה גדולה ג' מזמורים. היינו (ד') בקראי ענני וגו' (כ\"ז) לדוד ה' אורי וישעי וגו' וגו' (ס\"ז) ולמנצח בנגינות מזמור שיר אלהים יחננו וגו' הנה אל ישועתי אבטח וגו'. ולמחרת הלכה היא ובנה והשמש והמקובל לבה\"ק ואמר על קבר המת השכבת הרב מעבר יבק ואח\"כ נשתטח בנה על קבר הנפטר ואמר ג\"פ חטאתי לאלהי ישראל ולפב\"פ והוא רחום יכפר וגו' הנה אל ישועתי וגו' תשכב בשלום עד יבא מנחם משמיע שלום ג\"פ ונתן שש פרוטות לצדקה לכופר נפש הנפטר כדברי הרב מעבר יבק הנזכר ואמר בכל פרוטה הריני נותן פרוטה זו לצדקה על כל ישראל ועל פ' זה הנפטר למנוחת נפשו בג\"ע. כל כלי יוצר עליך לא יצלח וכל לשון חקום אתך למשפט תרשיעי זאת נחלת עבדי ה' וצדקתם מאתי נאום ה'. ונתרחקו החבירים ואמר המקובל בשם ה' אלהי צבאות ישראל הנני משביע אותך פב\"פ שאל תפחיד ואל תבהיל בחלומות שום בריה מישראל בין איש בין אשה בין גדול ובין קטן אלא תשכב בשלום עד יבא מנחם משמיע שלום ג\"פ ואתה לך לקץ ותנוח ותעמוד לגורלך לקץ הימין. ויהי נועם וגו' כולו. והניח הכובע תחת מראשותיו בקבר ואמר טול מה שבחרת קח מה ששאלת ותשכב בשלום עד יבא מנחם משמיע שלום ג\"פ. וע\"ל בהשמטה לסעי' תתרי\"ג בד\"ה שלא:", + "בהקדמת ישמח משה על נ\"ך הנקרא תהלה למשה כתב אשר הרב הקדוש בעל ישמח משה שלח שני אנשים על הציון של רבינו הקדוש בעל נועם אלימלך להתפלל בעד בנו. אמר להשליחים כאשר תבואו לחצר בית החיים תאמרו. אנחנו מנדרים פרוטה לצדקה בעד הנשמה אשר תלך ותגיד לנשמת הרב ר' אלימלך כי באנו על הציון שלו להתפלל לה'. ואז ירוצו כל הנשמות הנמצאים שם בעת ההוא להגיד ולהודיע להרה\"ק (כי לא בכל עת שורה נפשו של אדם על קברו) ושם בעולם האמת דבר יקר הוא אצל נשמת המתים אשר יכולים להשתכר פרוטה שנותנים לתועלת נשמתם ע\"כ כל אחד ירצה להקדים למען יזכה הוא במצות הפרוטה. ואח\"כ תלכו אל קברו להחפלל בעד בני ע\"כ. וכן שמעתי מאדמ\"ור הרב הצדיק הקדוש מאלעסק זצוק\"ל: וע\"ל בהשמטה לסעי' תתרע\"א בד\"ה ובספר לקוטי עצות.", + "ובספר זכרון טוב כתב ביום ה' כ' שבט תרכ\"ח קודם יום ההסתלקות של הרב הצדיק הקדוש מהר\"י מנעסכאיז זצוק\"ל עמדתי כשנכנס לפניו הרב המגיד מטריסק זללה\"ה ושאלו מרן ז\"ל היכן הי' מע\"כ. וענה הייתי על הבית עלמין. ושאלו מה עשה שם כבודו והשיבו בקשתי את חמי ואת חמי הזקן שילכו אל הבעש\"ט זלה\"ה ושילכו כולם אל אליהו הנביא שיודיעו להאבות הקדושים מחולשת מר. שיתפללו להשי\"ת שישלח לכם הרפואה כי העולם צריך לכם. וענהו מרן זלה\"ה בז\"הל רעכט האט איהר גיטאן.", + "והנאה גדולה יש להמתים כשהחיים הולכים על קבריהם ומתפללים שם על נשמותיהם שיניחו בגן עדן עליון ורוחיהון בג\"ע התחתון ומעוררים את הנפשות המעופפים על קבריהם להיותם הולכים ומודיעים בקשתם אל הרוחות שבג\"ע התחתון והרוחות יודיעו לנשמות שבג\"ע העליון להתפלל בעד בני אדם. וע\"כ נודרים שם ג\"כ צדקה בעד נשמתם וראוי ונכון הוא מאד. אור צדיקים:", + "ובספר דבר יום ביומו (אלול) כתב בשם ספרים דנזהרים שלא לאכול קודם הלוכם לבית עלמין. ויש נוהגים לטעום קודם הלוכם שלא יהי' ח\"ו מאלה אשר עליהם נאמר ודורש אל המתים זה המרעיב א\"ע ולן בב\"הק. ודוקא טעימא בעלמא אבל לא לסעוד ע\"כ:", + "ונראה דאם הולך לבית עלמין ביום היא\"צ של אביו או אמו אין לאכול אפילו דבר מיעוט קודם כי בש\"ע סי' ת\"ב כ' שמצוה להתענות: ", + "בספר אור צדיקים כתב כשהולך על קברי צדיקים לפעמים מרויח שמזדווגות אליו נשמת צדיק אחד ואז הוא מוסיף בתורה וביראה ובמעשים טובים כדמצינו פ\"א אירע שמסר האריז\"ל יחוד אחד לתלמידו ר' חיים וויטאל ז\"ל לילך לכפר עכברא כי שם קברת אביי ורבא ולהשתטח על קבריהם והם ימסרו לו סתרי תורה ובהליכתו בדרך ישב על תילא דארעא והי' חוזר על היחוד שמסר לו רב האריז\"ל והלך משם לדרכו והלך והשתטח על קברם וכוון מה שמסר לו רבו והם. דברו עמו ומסרו לו סתרי תורה. וכשחזר מהם ובא לפני האריז\"ל עמד האריז\"ל לפניו ואמר ברוך הבא והושיבו לימינו ושמח עמו שמחה גדולה. אמר ר' חיים וויטאל ז\"ל אדוני מורי ורבי מה היום מיומים שאדוני עשה לי כל הכבוד הזה לא לחנם הוא. אמר ליה חייך לא מפניך קמתי ולא לך אמרתי ברוך הבא. אלא לבניהו בן יהוידע שנכנס עמך*וראיתי בכתבי הגאון הקדוש המפורסם מהר\"ש מבעלז זצוק\"ל (קדושים) וז\"ל שצדיק הדור יכול להכיר את האדם הבא אליו איזה נשמה יש לו ומה הם המעשים שלו. וזה צריך כל אדם להאמין שהצדיק יודע. וכשהייתי פעם ראשונה בלובלין אצל אדמו\"ר זצללה\"ה הייתי מאמין באמונה שלימה שהוא יודע כל מחשבותי וראיתי ג\"כ שהוא יודע זה. ולכך אחר שהייתי אצלו ונתן לי שלום ודיבר עמי כמה דבורים אח\"ז הלכתי מאתו לבית מלון שלי ושפכתי שיח לפני ד' כל לבי. וזה הוא השורש מהיראה כשהוא יודע שהצדיק יודע ממילא הוא ירא לעשות שום דבר. וזה ידוע דהשורש הכרה הוא מהשרטוטין דהפנים והידים כמבואר בזוהר ע\"ש:
ובספר נועם אלימלך (במדבר) כתב דיש שלש מדריגות הגורמים לאדם שיהי' צדיק. א' מצד הגלגול שהי' צדיק בגלגול ראשון ומחמת זה נקל לו להיות גם עתה. ב' מחמת זכות אבותיו שהיו צדיקים ומחמת זכותם חולקים להם כבוד בפמליא של מעלה שיהי' בניהם צדיקים. ג' מחמת שהשי\"ת ב\"ה גזר בבריאת העולם שיהא כך וכך שמות ראובן וכך וכך שמות שמעון. ועתה כשנתגלגל איזה אדם בעולם ונותנין לו שם בשם צדיק א' שהי' כבר בעולם זה גורם לאיש הלזה שיהי' ג\"כ צדיק מחמת שנתעורר האור של הצדיק שהוא בעולם העליון. והחילוק שבין הצדיק שהוא מחמת גלגול הראשון ובין הצדיק שהוא מחמת זכות אבותיו הוא כך. שהצדיק מחמת גלגול הראשון נהנין ממנו עצה מחמת שהי' כבר בעולם העליון ושמע הכל מה שעתיד להיות בעולם. ולכן יש לו כח זה ליתן עצה. אבל הצדיק מחמת זכות אבות לא כן הוא במדריגה זו כו' ע\"ש:
ובספר דברים נחמדים להגאון הקדוש מדינוב זצוק\"ל כתב בשם ספר הגלגולים להאריז\"ל שהנשמה שא\"צ להתגלגל רק השי\"ת שולח אותה לצורך תיקון הדור היא מבטחת מאת השי\"ת שלא תחטא ותעבוד את השי\"ת כראוי. כי למה יהי' לה כל הצער הזה בכבישת היצר עפ\"י בחירה כיון שכבר תיקנה כל שיעור קומתה. ותגדל שכרה כעת ביותר כאשר תתקן את הדור. ותרבה מאד בתורה ומצות:
ובספר מעשה יחיאל (בראשית) כתב שמעתי כאשר בא הבעש\"ט זי\"ע לבית הרב הקדוש ר\"מ מפרעמישלאן זצוק\"ל ובנו הק' ר' אהרן ארי' זלה\"ה הי' מוטל בעריסה ושאל הבעש\"ט מי אני והשיב ר\"י לוריא ואמר לו כן תחי' ונתקיים בו לא ימושו מפיך ומפי זרעך וכו':
בסידור לב שמח (דרך התפלה) כתב בשם ספר המגיד להב\"י ששאל אותו על מה ולמה יש שנוסעים לצדיקים ממרחקים ויש להם צדיקים שקרובים להם יותר. והשיב שיש כמה נשמות שהיו בעוה\"ז והי' להם יראה ושמרו א\"ע מעבירות מ\"מ הם ערומים בלי לבושים. דעיקר לבוש הנשמה נעשה ע\"י מצות ומע\"ט שיהיו יכול לבוא לפני המלך וממילא עומדת ערום. והוא עומדת בפתחי ג\"ע כי לגיהנם אין צריכה לבוא ששמרה עצמה מל\"ת. ולג\"ע אינה יכולה לבוא כי היא בלא לבוש. ולעוה\"ז מפחדת לבוא שלא תלכד חלילה ברשת היצר. ולכך עומדת בפתחי ג\"ע ובשעה שנשלח נשמה גדולה וגבוה של הצדיק להעולם והולכת דרך ג\"ע. ונשמה גבוה אינה נשתלחת לזה העולם רק לצורך בירור נשמות כידוע וממילא כשהנשמה של הצדיק הולכת דרך ג\"ע ואותן הנשמות עומדים אצל הפתח הוא מוליך אותם אתו לעוה\"ז והוא שומרם מסכנת הדרך שלא יפלו שוב ברשת היצר בלא תעשה. אלא מסייע לו לעשות מ\"ע לזכות לשריון קשקשים בג\"ע. ואח\"כ באים כאחד לג\"ע בלבושים רוחנים ולכך כל נשמה ונשמה נמשך למי שנאצל עמו לעוה\"ז ולכך אנו מברכין בכל יום אשר הכין מצעדי גבר כי עוד מימות עולם כשהראה הקב\"ה לאדה\"ר דור דור ודורשיו הכין לכל צדיק הנשמות השייכים לו.
תם ונשלם שבח לאל בורא עולם ויהי לפלא בעיני ר' חיים וויטאל ושניהם לא ידעו הסיבה למה נתחבר עמו באותו הפעם נשמת בניהו בן יהוידע עד שלאחר שלשה חדשים הלכו שניהם יחד לכפר עכברא ללמוד שם. ובאמצע הדרך עמד האריז\"ל ואמר רואה אני שבכאן קבור בניהו בן יהוידע ע\"ה. וענה ר' חיים וויטאל חייך רבי שבאותו הפעם שהלכתי להשתטח על ציון אביי ורבא ישבתי קודם לכן בזה המקום ממש וחזרתי על היחוד שמסר לי מורי ורבי כדי שיהיה שגור בפי. אמר הקדוש האריז\"ל אכן נודע הדבר שמכח היחוד שחזרת על הקבר של אותו הצדיק עוררתו והורדת נשמתו לתוך גופו ואח\"כ נתדבקה נשמתו בך:", + "בספר ילקוט ראובני (ויחי) כתב בשם ספר טוב הארץ וז\"ל דע כי יש מסוד הקבלה בידינו שתחיית המתים של א\"י קודם של תחיית המתים בח\"ל ארבעים שנה. אמנם כל מי שנפטר בח\"ל ויש לו א' ממשפחתו בא\"י שהוא חייב באבילתו בין איש ובין אשה יש כח ביד קרובו שבא\"י להחיות כל קרוביו שבח\"ל וסוד זה נרמז במס' פסחים בפרק תמיד נשחט באמרם שם עתידים צדיקים שיחיו המתים:", + "בספר מגן אברהם להרב הצדיק הקדוש מטריסק זצוק\"ל (לפורים) כתב שמעתי מאדמ\"ור הרב הקדוש מוהר\"ר מרדכי מטשערנאבל זלה\"ה זי\"ע שאמר שבעת שהי' בהאניפאליע על קברי הצדיקים הרב המגיד הגדול והרב הקדוש ר' זוסיא והרב הקדוש ר' ליב כהן זללה\"ה הריח שמה ריח של גן עדן עכ\"ל:", + "כתוב בספר רבינו בחיי (נצבים) שזמן תחיית המתים יהי' מאתים ושש שנים אחר ביאת משיח. ובספר אזור אליהו (נצבים) כתב בשם הבעש\"ט זללה\"ה דמה שאמז\"ל אין בן דוד בא עד שיהי' כולו זכאי או כולו חייב. הכונה שלא יהי' עירוב טוב ורע. רק מי שיהי' זכאי יהי' כולו זכאי. ומי שיהי' חייב יהי' כולו חייב. ומפני כך יהי' הגאולה שבשביל צדיק א' נמי יכול להיות הגאולה אם יהי' הצדיק כולו טוב:", + "בלע המות לנצח ומחה ה' אלהים דמעה מעל כל פנים:", + "קונטרס אחרון
הלולא בסעודה בכל שנה ביום פטירתו. בספר שערי האמונה כתב בשם הק' לספר חסד לאברהם על משניות זרעים וז\"ל כשראו צדיקי הדור התשות כח שבא לעולם והדור חלש ומתמעט והולך ואין בכחם כלל להתענית ולסגף את גופם.*בלבוש סי' קל\"ג כתב. הטעם שמתענין ביום היא\"צ. משום סכנה דידיה ולא משום אבילות אביו. ובס' קב הישר פל\"ה. כתב. הטעם. לפי שיש קצת דין לאביו או לאמו באותו יום תמיד. ועי' ט\"ה ח\"א סעי' תתרע\"א: ע\"כ המציאו עצה לזה בלא התענית ויהי' דבר השוה לכל נפש לקיים ביום היא\"צ מצות צדקה והכנסת אורחים בחבורת אנשים יחד לסעודה באחדות וריעות כמ\"ש בס' החיים דבסעודת מריעים מקיים הכנסת אורחים דלעניים נקרא בשם צדקה ע\"כ. וסיים וז\"ל ומזה נשתרבב שאפי' עני שבישראל שאין בכחו לעשות סעודה ביום היא\"צ נותן תיקון ובזה הוא מקיים מצות צדקה כאשר שמעתי מחותני הישיש והנכבד הרב ר' אשר אנטשיל ז\"ל ששמע מפה קדיש של סבא קדישא הנקרא שפאלער זיידע נבג\"מ זי\"ע שזה הוא צדקה אמיתים כשנותן אדם לחבירו איזה דבר לשתות יען כי בזה מחזק את לבו ומשיב את נפשו ונודע מאמר חז\"ל כל המקיים נפש אחת מישראל כו' עכ\"ל:", + "ואומרים יבא שלום. בספר רוקח סימן רכ\"ט כתב בשם המדרש דבכל ראשי חדשים נשמתן של צדיקים עומדים על קבריהם ומרננים על משכבותן והי' מדי חדש בחדשו כו' יבא כל בשר להשתחוות. ובספר זרע קודש (לחנוכה) כתב בשם ספרים שבר\"ח הולכים רוחות הצדיקים מג\"ע התחתון לעליון לקבל הארה. ובזוהר במדרש הנעלם (וירא) דבכל ראש חודש אומרים הצדיקים בג\"ע מזמור ברכי נפשי.*במדרש הנעלם יש סמך לומר ברכי נפשי בר\"ח. ונראה שזה הי' שיר של ר\"ח בביהמ\"ק. והטעם נ\"ל משום דכתיב בי' עשה ירח למועדים. מגיד תעלומה להגאון הקדוש מדינאב זצוק\"ל:
בלע המות לנצח ומחה ה' אלהים דמעה מעל כל פנים" + ] + ], + "Miscellany": [ + [ + "בעזהשי\"ת אתחיל לפרש טעמי המנהגים בפי מה שהורו לנו חז\"ל את הדרך אשר נלך בה:
טעם. למה בדברי רבותינו ז\"ל רש\"י ובעלי התוס' כשהביאו באיזה פעם בכל שיטת הש\"ס ראי' לדבריהם ממס' חולין אמרו בלשונם בשחיטת חולין ולא עשו כן בשאר מס' לומר בקידושי אשה או בגיטי נשים. והטעם הוא. שלא רצו לקרות דברי תורה בשם חולין וקראו בשחיטת חולין. והנה ע\"ז אמרו בדרך צחות אפי' שיחת חולין של ת\"ח צריכה לימוד דהיינו כשמדברין ומסיחין מן מסכת חולין גם בזה צריכה לימוד למה משנין ואומרים בשחיטת חולין.*ובאמת הצדיקים הקדושים הטהורים מני רחם מקדשים שמו ית' בכל הדיבורים והמאמרים וממשיכים קדושה בכל עניניהם ע\"ד שאמרו ז\"ל ועליהו לא יבול זה שיחות של ת\"ח:
ובספר כתר שם טוב מביא סיפור נפלא איך שהרב מוהר\"ר דוב בער זללה\"ה שמע מהשם הגדול של הרב הקדוש הבעש\"ט וכל העם נוסעים אליו ופועל בתפלתו פעולות גדולות ונוראות. והנה הרב מ' דוב בער זלה\"ה הי' חריף גדול ובקי בכל הש\"ס ובכל הפוסקים והי' לו עשר ידות בחכמת הקבל' והי' מתמיה על דבר השמוע' מגודל מעלת הבעש\"ט ופעם א' נתיישב בדעתו לנסוע אל הבעש\"ט כדי לנסותו כו' ומחמת שהרב מ' דוב בער זלה\"ה הי' מתמיד גדול בלימוד תיכף כשהי' בדרך יום ושתים ולא הי' אפשר לו להתמיד בלימודו כמו בביתו התחיל להתחרט על שנסע והנה אח\"כ כשבא אל הבעש\"ט זללה\"ה וסבר שישמע ממנו תור' והבעש\"ט זללה\"ה סיפר לו מעשה א' איך שנסע דרך כמה ימים ולא הי' לו עוד לחם ליתן להערל שלו בעל העגל' ונזדמן לו גוי עני א' עם שק לחם וקנה ממנו הלחם כדי לפרנס הערל בעל העגל' שלו עוד ממעשיות כאלה ואח\"כ ביום השני בא עוד אצל הבעש\"ט וסיפר לו איך שבדרך לא הי' לו עוד שחת לתת להסוסים ונזדמן לו כו'. והנה כל המעשיות שסיפר הבעש\"ט זללה\"ה הי' בהם חכמ' נפלא' ורבה למבין. והנה ה\"ה הרב מו' דוב בער שלא הבין זה ע\"כ בא לבית אכסניא ואמר למשרת שלו אני הייתי חפץ לנסוע היום תיכף למקומינו אך מפני שהיום רד מאוד ע\"כ נלין פה עד שתזרח ותעלה מאור הלבנ' אזי ניסע לדרכינו והנה בחצות לילה כשהכין הרב מ' דוב בער א\"ע לנסוע אז שלח הבעש\"ט את המשרת שלו לקרוא לו והלך להבעש\"ט ושאל אותו הבעש\"ט זללה\"ה יכול אתה ללמוד והשיב כן וא\"ל הבעש\"ט וכן שמעתי שאתה יכול ללמוד ושאל אותו הבעש\"ט יש לך ידיע' בחכמת הקבל' א\"ל כן ואמר הבעש\"ט למשרת שלו קח לי ספר עץ החיים והראה הבעש\"ט להרב מ' דוב בער מאמר א' בספר עץ החיים א\"ל הרב מ' דוב בער הנה אקח לעיין ולהתיישב כו' ואח\"כ אמר להבעש\"ט ז\"ל את הפשט במאמר הזה וא\"ל הבעש\"ט אינך יודע כלום וחזר ועיין בו כו' וא\"ל להבעש\"ט הפשט הנכון כמו שאמרתי. ואם יודע מעלתו פשט אחר יאמר לי ואשמע האמת עם מי וא\"ל הבעש\"ט עמוד על רגליך ועמד והנה במאמר הזה הי' כמה שמות מלאכים ומיד שאמר הבעש\"ט זללה\"ה זה המאמר נתמלא כל הבית כולו אורה ואש הי' מלהטת סביבותיו וראו בחוש את המלאכים הנזכרים וא\"ל לה\"ה הרב מ' דוב בער ז\"ל אמת שהפשט כמו שאמרת אבל הלימוד שלך הי' בלי נשמ' ותיכף ומיד צוה הרב מ' דוב בער את המשרת שלו לנסוע לביתו והוא נשאר שם אצל הבעש\"ט ולמד אצלו חכמות גדולות ועמוקות: ספר דברים נחמדים מהרב הצדיק הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל:" + ], + [ + "טעם. למה כשח\"ו אחד מבני עמינו אינו בשלימות הבריאה הנה כשאחד מספר המאורע הוא מספר לו בלשון המורגל אצלו כגון בלשון אשכנז אצלינו פלוני איז קראנק חלילה משא\"כ כשמספרים על עכו\"ם אומרין פלוני איז חולה. והטעם הוא כי לשון הקודש מסוגל לכשיתקיים הדיבור בו ממילא על איש מבני עמינו שאינם רוצים שיתקיים הדבר כך אינם אומרים בלשון הקודש משא\"כ וכו' ע\"כ נאמר נרדה ונבלה שם שפתם כי היו מדברים בלשון הקודש. שם:" + ], + [ + "טעם. למה חנוך ואליהו שהיו צדיקים גמורים הם חיים מעודם עד היום הזה ולעולם קיימים ולמה לא מתו בעטיו של נחש כמו אלו ארבעה שדרשו רז\"ל בבא בתרא סיף פ' השותפין דף י\"ז ארבעה מתו בעטיו של נחש כלומר לא בחטאם מתו אלא שנגזרה גזירת מיתה על כל תולדותיו של אדם הראשון בעצתו של נחש ואלו הן. בנימין בן יעקב. עמרם אבי משה. וישי אבי דוד. וכלאב בן דוד. כדי שיהי' עדים שאלמלא לא חטא אדם הי' חי וקיים לעולם כמותם שהרי חנוך ואליהו לא חטאו וחיו לעולם*בספר מדרש אליהו דרוש ו' כתב בשם מדרש שחנוך זכה לכל אותו המעל' כי לקח אותו אלהים בעבור שהי' רגיל במצו' אחת תדיר שהי' מסקל אבנים כדי שלא יכשלו בני אדם ובראותו אלהים שהי' טוב שבדורו לקחו קודם זמנו כדי שלא יחמיץ ע\"כ. וראיתי בס' א' שפי' הפסוק (משלי כ\"ב) חנוך לנער. במה זכה חנוך להעלות למדריגת נער זה מטיט. על פי דרכו שהי' רגיל לעמוד בדרך לסלקו מאבני נגף. גם כי יזקין לא יסור ממנה. הגם שלקחו קודם זמנו. מצרף הקב\"ה מחשב' טוב' למעשה ונחשב לחנוך אפי' אם הי' הגיע לזקנה לא יסור ממדה טוב' כזאת ע\"כ. ובזוהר פ' בראשית דף נ\"ג ע\"א כתב יהושע לא מית אלא בעיטא של נחש:
ובספר דברי שאול בסופו כ' שנדפס בשם האר\"י ז\"ל שאמר בהספדו על רמ\"ק הפרד\"ס זלה\"ה פי' הפסוק כי יהי' באיש חטא משפט מות והומת ותלית אותו על עץ. דחטא לשון חסרון. והיינו שיחסר לו משפט מות והיינו שלא נתחייב מית' ותלית אותו על עץ. היינו מה שמת הי' בשביל חטא עץ הדעת:
ובספר מצודות דוד כתב. הטעם. על מה שאמז\"ל על פסוק וישכב במקום ההוא. כאן שכב אבל כל י\"ד שנה שהי' טמון בבית עבר לא שכב. משום שלא רצה לטעום טעם מיתה שהשינה א' מס' במית' ויעקב לא מת. והקש' מפני מה ישן כאן. אמנם לפי מה שמסיים בפסוק ויקרא שם המקום ההוא בית אל ואולם לוז שם העיר לראשונה. וידוע שאחז\"ל (סוטה מ\"ו) אין מית' בלוז וא\"כ כשרצה לישן שם לא עלה שום ירא' על פניו מהמית' כיון שלפי דעתו הי' בלוז. אבל כשהקיץ משנתו וראה שזה בית אל ע\"כ כתיב וירא ויאמר: . כד הקמח:" + ], + [ + "טעם שמכסין דם חיה ועוף ולא דם בהמה. דבשעה שהלך אליעזר בשביל רבקה ונפלה מעל הגמל ונשרו הבתולים כשבא יצחק על רבקה ומצא פתח פתוח הלך לאליעזר ואמר לו מה עשית כך וכך מצאתי והשיב לו אליעזר שמא כשנפלה נשרו, והלכו שניהם לאותו מקום יצאו שם חיות ועופות שמכסין הדם והבהמה לא יצתה לכסות ולכך מכסין דמיהן ולא שלה.*ועי' בעה\"ט (ויקרא י\"ז י\"ג) דדם חיה ועוף טעונין כסוי לפי שאין מקריבין ממנו על המזבח כדי שלא תהא מדה\"ד מקטרגת איך דם יאכל דם לכך צוה לכסות וסמך לפרשת דם. ומה שמכסין תורים ובני יונה משום לא פלוג בעופות. ועי' ס\"ח סי' שע\"ב: רקח." + ], + [ + "עוד טעם. הואיל ולמדו לקין האיך יעשה בדם הבל שבאו שני עופות והרג אחד את חבירו וקברו ע\"כ זכו כנ\"ל. מדרש חנחומא:" + ], + [ + "טעם. שמי שיש לו מאתים זוז לא יטול מן הצדקה. כי צדקה בגימ' מאתים חסר אחד ולכן מי שיש לו מאתים חסר א' הרי זה יטול כי גם הוא כבר צריך לצדקה אבל מי שיש לו מאתים שלמים עבר מכלל הצדקה. ספר הכונות:" + ], + [ + "טעם. שאמרו ז\"ל כיון ששהא אדם עשרים שנה ולא נשא אשה אומרים לו תיפח עצמותיו של אותו האיש. למה אמר עצמותיו ולא רוחו או גופו וכיוצא. אך הענין כי האשה נלקחה מן הצלע כמ\"ש עצם מעצמי והאיש הלוקחה מוצא עצמו ומשלים עצמותיו ומי שלא נשא אשה נמצאו עצמותיו אבודים. וזהו תיפח עצמותיו. שם בשם האריז\"ל:" + ], + [ + "טעם. כשאחד מתעטש אומרים לו חיים או אסותא. כי מיום שנבראו שמים וארץ לא הי' אדם חולה אא\"כ הי' בדרך או בשוק הי' עוטש והי' נשמתו יוצא מנחוריו עד שבא יעקב אבינו וביקש רחמים על זאת.*עי' דעת זקנים מרבותינו בעלי התוס' ז\"ל על הא דפירש\"י (וירא כ\"א) שם על שכמה. אף הילד שם על שכמה שהכניסה בו שרה ע\"ה. וקש' דאמר (בהשוכר) עד יעקב לא הוה חולשא. ותירץ ר\"ת מאורליינש דהיינו דוקא חולשא מחולי שבא בידי שמים אבל חולי הבא ע\"י אדם כגון מכות חרב וכגון חולי הבא מחמת עין הרע כגון הכא הוי קודם יעקב. וחזקי' תירץ דהא דאמרינן עד יעקב לא הוי חולשא היינו חולשא דמיתה אבל חולשא מחמת דבר אחר כגון הכא הוי קודם ע\"ש:
וכן מה שפירש\"י לבקר את החולה אר\"ח ב\"ח יום שלישי למילתו היה בא ג\"כ לתרץ הא עד יעקב לא הוה חולשא לכך אר\"ח ב\"ח יום שלישי למילתו הי' ולזה חלה. קהלת משה: ואמר לפניו רבון כל העולמים אל תקח את נפשי ממני עד שאצוה את בני ובני ביתי ונעתר לו שנאמר ויהי אחר הדברים האלה ויאמר ליוסף הנה אביך חולה ושמעו הדברים כל מלכי ארץ ותמהו שלא הי' כמותו מיום שנבראו שמים וארץ.*ועד\"ז ביאר בספר תפארת יהונתן הפסוק (ויחי מ\"ז) וישתחו ישראל על ראש המטה. דעל דבר כך הי' משתחוה על שהי' ראש להשוכבים חולה קודם מיתתן על המטה דקודם יעקב לא הי' אדם חולה. ולכך נאמר מיד אחר זה ויאמר ליוסף הנה אביך חולה דהוא דבר שלא נהייתה בימים ההם עד יעקב:
ובשם הגאון מו\"ה ליב אבד\"ק פינסק זללה\"ה שהקש' על מה שפירש\"י בגמרא עד יעקב לא הוי חולשא שנאמר ויאמר ליוסף הנה אביך חולה. משמע דעד השתא לא הי' שום אדם חולה. מהיכן מוכח זה. ופי' ע\"פ הגמרא דפסחים רב בר אחוה דר' חייא כו' אמר לו אייבו קיים. אמר לו אימא קיימת. אמר לו אימא קיימת. אמר לו איבו קיים. משום דלא רצה להוציא דיבה. ואם כן קשה גבי יוסף אמאי הוציא המגיד דיבה לומר שאביו הוא חולה הוי לי' למימר ליוסף שהאחים שלו המה בריאים וממילא ישתמע שאביו הוא חולה. אבל אם עד עתה לא הי' שום אדם חולה אם הי' המגיד אומר לו אחיך המה בריאים הי' יוסף סובר שאביו מת ולא הי' משתמע כלל דאביו חולה דמהיכי יסיק אדעתי' דבר שלא הי' כלל בעולם. ולכן הוכרח לו לומר בפירוש שאביו חולה. וזהו פי' הגמרא דמדכתיב ויאמר ליוסף הנה אביך חולה והוציא דיבה. מזה מוכח דעד השתא לא הי' שום אדם חולה: לפיכך חייב אדם לומר בעטישתו חיים שנהפך המות הזה לאור שנאמר עטישותיו תהל אור. פרקי ר' אליעזר. ועי' פ\"מ א\"ח סי' קע\"ד ס\"ק ט' דהמתעטש י\"ל תחלה ברוכים תהיו ואח\"כ לישועתך חדא דנענה תחלה ועוד דהם התחילו.*ובס\"ח כתב דלא יחזיק טוב' להמבשר עד שיברך תחל' הטוה\"מ ע\"ש. ונרא' דאם אחד מברך לחבירו בברכת מז\"ט וכדומה יאמר אמן קודם שישיב לחבירו ברוכים תהיו כדי שלא יהא הפסק בין הברכ' שמברכין אותו לעניית אמן:
ועי' מ\"א סימן רט\"ו סק\"ג בשם המדרש כששומע א' מתפלל דבר או מברך לישראל אפי' בלא הזכרת השם חייב לענות אמן: ועיין טעמי המנהגים ח\"א סעיף תש\"ו בהשמטה:" + ], + [ + "טעם. שלא ירחץ ולא יסתפר אדם מיד ע\"א. דלא לאתעבר' צולמא דילי' בצלמא דע\"א.*ובספר בני יששכר ביאר בזה המשנה לא ישב אדם לפני הספר וכו' ולא יכנס אד\"ם למרחץ. מה שדקדק התנא בהנהו תרי תספורת ומרחץ למיתנא אד\"ם משא\"כ באינך. הוא עפ\"י מ\"ש מרן האריז\"ל שלא להסתפר ע\"י גוי דלא להתערב צולמא דילי' בצולמא דע\"ז וכן לרחוץ עכ\"ל. ע\"כ דקדק התנא למיתני בתספור\"ת ורחיצ\"ה אדם. היינו אתם קרויים אד\"ם צלם אלקים בגי' מ\"ה. ואין אוה\"ע קרויים אד\"ם. והם כקו\"ף בפני אד\"ם שבהם צלם וכו' ע\"כ יהי' נזהר בצולמא דילי' צל\"ם אדם מלהסתפר ומלרחוץ מאותן שאינן קרויים אד\"ם: ספר הכונות:" + ], + [ + "טעם שנקרא מזבח מקטר קטורת בשם מזבח (תצוה כ\"ט) הא לא תזבח עליו אלא שהי' מקטירין קטורת. רק מחמת שע\"י הקטורת נתקשר כל הקדושות ממילא נתבטלו כל הכוחות ולכך נקרא בשם מזבח ע\"ש הזביחה שלהם. לב שמח:" + ], + [ + "טעם. שנוהגין להדליק נר חנוכה בבהכ\"נ. לפי שיש בזה פרסום גדול להש\"י וקידוש שמו כשמברכין אותו במקהלות. לבוש סי' תרע\"א סעיף ה' ועי' שערי תשובה שם סק\"י:" + ], + [ + "טעם. שאין הנדה מברכת על ספירתה. לפי שאם תראה תסתור למפרע.*בספר התשב\"ץ סימן תע\"ח כתב אשה שבעלה מחשב ימי וסתה ובא עלי' אמרינן בירושלמי הדא אמרה אסור לאשה לעמוד בטומאתה פי' לעכב טומא'. וכן הנהיג רבינו שמשון זצ\"ל את בתו לטבול ואפי' בימי החורף בזמן טבילתה אע\"פ שאין בעלה בעיר:
ועי' זכור לאברהם ח\"ג יו\"ד הלכות אבל אות ט' בשם מהרמ\"ט דבנדה שאירע ליל טבילתה בימי אבילות בעלה שלא תטבול כיון שאינו יכול לקיים מצות עונה ושמדברי הזוהר נרא' שאחר שטבלה האש' היא בסכנ' עד שתזקק לבעלה:
וע\"ש יו\"ד אות נ' וז\"ל נוהגות שלא לילך לבית המרחץ בימי הליבון וכעת לא ראיתי מנהג זה בספרים. ואפשר דחוששת שמא תראה בבית המרחץ ולא תראה אותו שע\"י הרחיצה מתקנח ואינו נראה:
ובספר נחלה לישראל סימן ל\"ו כתב בשם מהרש\"ק מ\"מ מבראד זצ\"ל וכבר נדפסה תשוב' בק\"ס בהשמטות תשוב' כ\"ח שהליץ בעד הנשים שאינם נזהרים לחוף מבע\"י והוא נגד הש\"ע. לפי דעיקר הגזיר' מתוך שמהרה לביתה לא תחוף היטב. ועכשיו שיש נשים ממונים להשגיח ע\"ז לא שייך חשש זה: חק יעקב סי' תפ\"ט ס\"ק ה': ", + "(לליקוטים סעי' י\"ב בהשמטה)
ואינו נראה. עוד כתב שם וז\"ל עמ\"ש מור\"ם סע\"ה אבל לחזור ולרחוץ אח\"כ יש אוסרים כו' כתב שם אות כ\"ה וז\"ל ורבי' ישעי' הראשון בתשו' כ\"ו התיר ליכנס למרחץ אחר הטבילה ולרחוץ דבנדה לא גזרו. וזכורני שהרב פרי האדמה ז\"ל הביא תשובת הרבנים גדולי הדור הקדמונים להתיר כו' ע\"ש:", + "נדה שחל ליל טבילתה במוצאי שבת וביום ו' היתה עדיין בימי אבלה ואבילות שלה נשלם ביום השבת דשבת עולה למנין ז' מותרת לחוף בימי אבלה ביום ו' בחמין ולטבול במוצאי שבת ותחזור ותסרוק מעט במו\"ש. שו\"ת פנים מאירות סי' ח':", + "לא שייך חשש זה. ובסימן נ\"ב כתב בשם הגאון מהרש\"ק מבראד זצ\"ל דשחק על אותן הנוהגין לחזור ולקדש בחופת נדה דאין שום דעה דקדושי נדה אינם מועילין ע\"ש רק צריכין ליזהר להודיע להחתן קודם החופה שהיא נדה:" + ], + [ + "טעם שאומרים לחיים כששותי' יין וחבירו משיבו לחיים טובים ולשלום.*ובשם הגאון בעל חת\"ס שהקפיד אם שותין זה לזה לחיים שלא לומר לחיים טובים. כי זה בגימ' קללה ר\"ל. רק לחיים ולברכה: לפי שהיין גרם קללה לעולם והזיק בימי נח ע\"כ אומרים לחיים שהיין הזה לא יזיק לנו כלום רק שיהי' לחיים והם משיבים לחיים הלואי תהי' לך אותה שתייה לחיים ולא להזיק. ליקוטי הפרדס:" + ], + [ + "טעם. אשר המנהג הוא בין החסידים יראי ה' לשתות מעט יי\"ש ולומר לחיים זל\"ז על כל צרה שלא תבא. כי לחיים בגימטריא מנה\"ג ומנהג משבר ומבטל הדין.*ראיתי בספר אחד שר\"ת של כוס. ויאמר ה' סלחתי כדברך. ומה שחסר השם כי שני יודין ששותים הם השם כי שני יודי\"ן הם שם מלא: [הערת המדפיס: ובספר צפנת פענח כ' בשם ר' שלמה אלקב\"ץ. טעם. מחצית השקל. ולא מטבע שלם. להורות שאין האדם שלם כי אם בצירוף חבירו וכ\"א הוי מחצה:]
ובספר תעלומות חכמ' בהקדמ' כתב שהרב הצדיק הקדוש מוהר\"ר יהודא צבי מראזדיל אמר בשם דודו וחותנו הרב הצדיק התייר הגדול והקדוש מוהר\"ר צבי הירש מזידיטשוב זללה\"ה שאמר בשם מדרש כשישראל שותין ואומרים לחיים הקב\"ה מוחל עונותיהם של ישראל. ואמר הרב מראזדיל כי הוא לא ראה המדרש רק כי מסתמא אם חותנו אמר בשם מדרש הנה הוא בנמצא. ופי' בו כך כי הנה הי\"א תיבות שבזכרינו לחיים וכו' המה נגד עשרת ימי תשוב' ושני תיבות אחרונות אלקים חיים המה נגד יום הכפורים. והנה אלקים גימטריא כו\"ס וע\"כ כשישראל שותין כו\"ס (מספר אלקים) ואומרים לחיים (סוד חיים) המה מעוררים בחי' אלקי\"ם חיים שהוא נגד יוה\"כ שמכפר עצומו של יום על כל עונותיהם של ישראל: בשם הרב הקדוש מהר\"א מסטרעליסק זצוק\"ל זכי\"ע ועכ\"י:" + ], + [ + "טעם. שנהגו שהגבאי צדקה הולך בבהכ\"נ שני וחמישי לגבות מעות צדקה מכל אחד ואחד.*כשנותן צדקה כנהוג קודם קריאת התור' יתן דוקא בעמיד' וביד ימין. גם בלא\"ה צריך לעמוד מפני הגבאים המחזרים עם הכיס של צדקה. כי שלוחי מצוה הם וצריכים לעמוד מפניהם כדאי' פ\"ק דקדושין דף ל\"ט אר\"י בר אבין כמה חביבה מצות בשעתה שהרי מפניהם עומדים בעלי אומניות וכו'. אור צדיקים: לפי שלכל הפחות חייב כל אדם ליתן שלישית השקל לשנה ואם נתן פחות מזה לא קיים מצות צדקה ע\"כ הולך הגבאי בשני וחמישי לגבות המעות צדקה ואפי' נותן מהפחות שבמטבעות הוא נותן יותר משלישית השקל לשנה. ומנהג נכון היא. ש\"ך יו\"ד סי' רמ\"ט סק\"ד:" + ], + [ + "טעם. כשנשאר שום קלוף או בצל קלופה בלילה שאם יעבור עליהם הלילה וסכנה לאכול מהם נותנין אותו למלח. כי המלח מבטל את הרוח רע ששורה עליו ולפיכך אם נשאר הראש של השום או הבצל או מעט מקליפת ביצה מותר.*ובספר שבט מוסר פ\"מ כתב בשם הסמ\"ק סימן תע\"א דיש בני אדם שאינן אוכלים שומים קלופים שחוקים בשבת שחרית מטעם זה. ויש שאינם חוששין מאחר שלחם מעורב בתוכם. ויש ששמין קליפת השומין לתוכה ע\"ש: תוספת חיים." + ], + [ + "טעם. שלא נזכר משה בפ' ואתה תצוה. משום שנאמר מחני נא מספרך אשר כתבת ודיבורו של צדיק עושה רושם וע\"כ לא נזכר בפ' הזאת משום שתמיד חל ז' אדר יום פטירתו בפ' תצוה*ובספר עבודת ישראל כתב ג\"כ רמז לזה כי ברוב שנים מהקביעות חל ז' באדר שהוא יום הסתלקותו של אדון הנביאים בשבוע שקורין סדר תצוה דוק ותשכח. ואיידי דשייכי אהדדי מיתרמי אהדדי:
עוד כתב טעם. שלא מצינו שם הוי\"ה נכתב בפירוש בפ' מקץ ויגש ופ' ויחי עד הפסוק לישועתך קויתי ה'. כי בפ' מקץ ע\"י החלומות פרעה ופתרונו של שני הרעב נתגלגל הדבר וירדו אבותינו למצרים. ובפ' ויגש הוא תחילת היריד' שירד יעקב אבינו ע\"ה ובניו לכן נעלם שם הוי\"ה המורה על הרחמים וחסדים גדולים עד הפסוק הזה המורה על הגאול' העתיד' שניבא יעקב אבינו ע\"ה: עי' שפתי צדיקים ובעל הטורים פ' תצוה:" + ], + [ + "טעם. נכון הא דאסור לקרות לרבו בשמו ומאי כולי האי דאין לו חלק לעולם הבא לפי דקי\"ל ההוגה את השם באותיותיו אין לו חלק לעולם הבא. והנה קי\"ל מורא רבך כמורא שמים. וכמו ששמו של הקב\"ה אסור להגות ולדבר כן שמו של רבו אסור להזכיר*ועי' רש\"י סנהדרין (דף ק' ע\"א) דאיסור הזכרת שם רבו הוא כשאינו אומר מורי רבי פלוני רק אומר פלוני ע\"ש. ובספר שדי חמד מערכת כ' כלל ק\"ד כתב בשם ס' צפיחית בדבש שנסתפק שם שהי' מר אביו חולה אם מותר לו ללחוש עליו לחש לעין הרע הנהוג. וכן להתפלל עליו ולהזכיר שמו. והאריך קצת ומסיק דמותר להזכיר שם אביו בתואר כפי מה שהוא הענין. דאם הוא מתפלל לפני המקום ב\"ה יאמר רק אבי פ' (שלח רפואה לאבי פ' בן פלונית) ולא יאמר מורי רבי שאין גבהות לפני המקום ב\"ה. ואם הוא לחש שאינו בלשון תפלה למקום ב\"ה יזכיר שמו בתואר כמו שירצה אדוני אבי מורי רבי וכיוצא. ואם התלמיד יאמר השכבה לרבו לא יזכיר שמו בלי תואר רק יאמר מורי רבי סתם או מורי רבי פ' ע\"כ. וכן הוא בפירוש חיד\"א על הס\"ח סי' ת\"ת:
ובספר מעבר יבק אמרי נועם פכ\"ז כתב דממה שהובא במס' ב\"ב ממעשה דרבי בנאה דהוה מציין מערתא וחזא אליעזר עבד אברהם דקאי אבבא משם נרא' כי אשרי המשמש אדם גדול בעולם הזה שכן זוכה לשמשו בעוה\"ב וכמעשה דאותו תלמיד של רבי אליעזר שאמרו הניחו לו שאדם גדול שימש: ואף דכל שמותיו של הקב\"ה אנו מזכירין ומוציאין בפה היינו השמות שנקראים ע\"ש פעולתו כשפועל דין נקרא בשם אלהים וכשמשדד המערכות השמים נקרא בשם שדי וכן כולם משא\"כ שם הוי' הוא שם העצם שמו המיוחד אסור להזכירו.*כתב קיצור של\"ה מצאתי כתוב בשם גדול אחד ובשם ספר אומץ יוסף סימן שי\"א וז\"ל אע\"פ כשמזכיר את השם לבטל' עביר' הוא בידו. אם מזכירו דרך לימודו מצוה להזכירו בפי' אדנ\"י ולא לכנות לומר אדושי\"ם וכיוצא דאין דרך כבוד כלפי מעל' לכנות עכ\"ל. וכתב עוד שהאר\"י ז\"ל הזהיר שלא להזכיר מטטרו\"ן רק מט\"ט ושלא להזכיר סמא\"ל רק ס\"מ [הערת המדפיס: בספר נועם מגדים (יתרו) כתב בשם האריז\"ל שאמר לאחד קדיש שעבר היום על ושם אלהים אחרים לא הזכירו שפרט שם ס\"מ. כי ס\"מ ונוקי' הם אבות הטומא' ועיקר אלהים אחרים:] אבל אותן המלאכים שיש להם שמות כבני אדם כגון מיכאל גבריאל רפאל שרי לקוראן בשם ע\"ש. ועי' קונ\"א בהשמט' לסעי' תנ\"ד בד\"ה ועי':
וצריך ליזהר שלא להוציא מפיו איזה שם משמות הקדושים בהיסח הדעת בלא כוונת הלב ח\"ו ובספר מתוק מדבש כתב מעש' נורא שהי' בעיר דמשק יע\"א בזמן הרב ר' משה גאלאנטי ז\"ל הוא הי' איש צדיק וחסיד בתכלית והי' חכם בכל ז' חכמות אשר לא הי' כמוהו בדורו זולת גוי א' ישמעאלי הי' חכם בכל ז' חכמות שלם בכל וזאת היתה יתיר' להגוי מן החכם הרב האיש משה זללה\"ה שכל מי שהי' לו חולה הי' הולך אצל הגוי השי\"ך הנזכר והי' מתחנן לו שיתפלל על החול' והי' מתפלל השי\"ך בהתבודדות כחצי שעה והי' אומר זה חי וז\"מ ב\"מ להבדיל כר\"ח בן דוסא וכאשר הגיעו הדברים באזני הרב ז\"ל תמה מאוד על הדבר הזה וכה אמר אל לבו הזה הגוי יותר קדוש וטהור מפני שמתגלים אליו ספרי חיים וספרי מתים והלא עובד את ד' אני ועוסק בתורת ד' ובמצותיו כל היום ומדוע לא אהי' כמו הגוי השי\"ך הזה ולא תהא כהנת כפונדקית ועי\"ז גדל צערו של הרב מאד ויבקש אופן ללכת אל בית הגוי השי\"ך הנז' ולהיות מצוי אצלו וע\"י גלגול דברים אפשר יגלה לו השי\"ך באיזו סיבה זכה לכל הכבוד הזה:
ויקרא הרב את פרנס העיר ויצו עליו לאמר לך אצל השי\"ך הנז' וכה תאמר אליו רבן של ישראל שמע את שמעך הטוב ויש את רצונו לבא אצלך ולהקביל פניך אם תתן לו רשות כי הי' האיש ההוא גדול מעל כל השרים. וכל השרים הגדולים היו מרבים מתנות כדי לזכות לקבל פניו ובאים ומשתחוים אליו כדי לקבל ברכתו והוא לא הי' יוצא מפלטין שלו החוצ' ולא הי' מתראה להמון העם כלל וילך פרנס העיר אצל השי\"ך וידבר אליו את כל דברי הרב אשר דיבר ויאמר אליו השי\"ך גם אני שמעתי את שמע הרב שלכם כי איש חכם הוא וחפצי לראותו. וא\"כ לך אמור לו בא יבא לא יאחר וישוב הפרנס אצל הרב ויספר לו כל דברי השי\"ך ויקם הרב ז\"ל וילך שם. ויהי כראות השי\"ך פני הרב נשא חן בעיניו ויקבלהו בכבוד ובסבר פנים יפות ויושיבהו לפניו ושאל בשלומו ובתוך דבריהם שאל השי\"ך אל הרב ז\"ל ויאמר אני שמעתי עליך כי איש חכם אתה היש לך ידיע' בחכמ' פלונית. ויאמר אליו אדוני חנני אלהי\"ם. מעט מחכמ' הזאת והתחיל השי\"ך לנסות את הרב ויפתח הרב את פיו בחכמ' וירא השי\"ך כי הוא מלא וגדוש בזאת החכמ' והוא הי' חושב בדעתו כי אין כמוהו וכאשר ראה חכמת הרב קשר עמו אהב' רבה. וכה אמר אליו אחי ידידי דע לך כי שמחתני היום בחכמתך כי ע\"כ הנני מחלה פניך שאל נא תמנע מהלוך אלי לפחות פעם א' בשבוע כדי להשתעשע עמך בחכמתך וישלחהו בכבוד גדול וכאשר עבר ב' ימים לא הי' יכול לעמוד השי\"ך מרוב התשוק' וישלח אל הרב ב' אנשים עבדים וסוס לרכוב עליו למען יבא אליו בכבוד גדול. ויקם הרב וילך אל השי\"ך ויקבלהו בכבוד גדול ויחבק לו וינשק לו ויאמר אליו דע לך ידידי כי משעת פרידתך ממני נפשי עם נפשך נקשרה ולא יכולתי עוד להמתין ולהתאפק עד ששלחתי אחריך למען תבא אלי למען השקיט להבת התשוק' ובתוך הדברים שאל לו השי\"ך היש לך ידיע' בחכמ' פ' ויען הרב ויאמר חנני אלהי\"ם ויתן לי גם את זה והתחילו לישא וליתן באות' חכמ' וראה השי\"ך שגם בזה מלא וגדוש וישמח שמח' גדול' ויאמר אליו אם נא מצאתי חן בעיניך תבא אלי בכל ב' ימים:
וכן עשה הרב כי חפץ הוא בתכלית המבוקש והי' בא אצלו ב' פעמים בשבוע עד שראה השי\"ך שהרב הי' בקי בתכלית בכל הז' חכמות והשי\"ך הי' חסר ממנו הקדמ' בחכמ' הז' כי בלעדה לא יוכל להיות שלם בחכמ' הזאת וע\"ז שאל השי\"ך להרב היש לך ידיע' בחכמ' פ' ויאמר לו תלי\"ת שאני שלם בחכמ' הזאת אזי נפל השי\"ך לרגלי הרב ויאמר אליו אם נא מצאתי חן בעיניך למדני נא את החכמ' הזאת כי היא נעלמה ממני. אז אמר לו הרב אדוני אני כשלמדתי כל אלו החכמות ביוקר עמדו לי ולא למדתי אותם בחנם גם אני לא אלמד אותך בחנם אמר השי\"ך להרב נקבה שכרך עלי ואתן בכל אשר תשית עלי מאחר שאני שלם בכל החכמות ואם אני נותן כסף וזהב לרוב כדי להשיג זאת החכמ' ולא יחסר ממני דבר הלא מצער היא אז אמר לו הרב חליל' לי אם אמסור החכמ' הזאת במחיר כסף או זהב כ\"א בחכמ' אחרת שתלמדני אמר לו השי\"ך וכי נעלם דבר ממך הרי כל מה שאני יודע אתה בקי יותר ממני ומה החכמ' אשר אני יודע ואין אתה יודע אמר לו הרב יש בך חכמ' נפלא' והיא רחוק' ממני. אמר לו מה היא החכמ' הזאת. אמר לו מה שאתה מתפלל על החולים וספרי חיים וכו' לפניך הם גלוים זאת החכמ' הוא נעלמה ממני. אם אתה תודיעני סוד החכמ' הזאת גם אני אודיעך החכמ' אשר ממך נסתרה אז אמר לו השי\"ך הקשית לשאול ולא יתכן שאגלה הדבר הזה לשום נברא שבעולם. א\"ל הרב וגם אני אי אפשר שאגלה החכמ' הזאת אשר ממך נעלמה אם לא ע\"י חלופין חכמ' תחת חכמ'. א\"ל השי\"ך דע ידידי שאני מושבע מאבותי שלא אגלה הדבר הזה לשום אדם. א\"ל הרב וגם אני מושבע שלא ללמד החכמ' הזאת לשום נברא אבל אני אומר כיון שהוא לטובתי כדי ללמוד חכמ' אחרת מה שאין בי בודאי מותר לי ואין כאן שבוע' א\"כ גם אתה מותר לך מאחר שאין אתה מוכר החכמ' בדמים כ\"א בחכמ' אשר אתה צריך לה ובה תהי' מושלם בכל חכמ' אז אמר לו השי\"ך הן לו יהי כדברך אבל קשה ממך הדבר וירא אנכי שלא תוכל לעשות הדבר אשר צריך לדעת הסוד הגדול הזה כי כבד ממך ולא תוכל עשוהו אז אמר לו הרב הרי אני מוכן לקבל עלי את כל הדבר הקש' וכל אשר תאמר אלי אעשה אז אמר לו השי\"ך א\"כ שמע בקולי לאשר אני מצוה אותך עתה קום ולך לביתך והכן עצמך ביום הזה לעת ערב לקבל תענית ב' ימים רצופים והזהר בסעוד' שלא תאכל בשר ולא תשתה יין ואחר הסעוד' התקן עצמך לבית הטביל' והלבש אותך מחלצות ובשני ימים אלו שאתה מתענה צריך שתטבול בקר וערב ופשפש במעשיך כי אדם אין צדיק בארץ כו':
ויהי כאשר שמע הרב דברי השי\"ך נתלהב לבו ויאמר לו כן אעשה כאשר דברת ויאמר לו לך לשלום. וביום השלישי תבא אלי ואודיעך סוד הדבר הגדול הזה ויקם הרב וילך אל ביתו בלב נשבר ונדכה ויעש ככל אשר צוה עליו ירד וטבל ולבש בגדי לבן וכן עשה בשני ימים כאשר צוה והוא הוסיף שלא פסק תעניתו בליל הג' ויהי בבקר אחר גמר תפלתו הלך אצל השי\"ך וישא השי\"ך את עיניו וירא והנה הרב בא בלא כח ויחרד לקראתו ויאמר בא ברוך ד' שמצורת פניך ניכר שעשית ככל אשר צויתיך. א\"ל הרב ועדיין אני בתענית. א\"ל השי\"ך יפה עשית ויישר כחך מעתה בא עמי ואראה אותך הסוד הזה וילך אחריו אל חדר א' שמפתח חדר הזה לא הי' נמסר לשום נברא כ\"א בידו דוקא ויפתח השי\"ך את הפתח ויכנסו שניהם יחדיו ואת הדלת סגרו לבלתי יקרב איש זר עליהם ויצא מן החדר אל פרדס אחד נחמד למרא' ובאמצע' הגן בריכה מלאה מים חיים נמשכת ממימי אמנה ופרפר ובצד הבריכה ספסל א' ובו מוכנים ב' חליפות שמלות לבנות א' להרב וא' לעצמו ויאמר לו השי\"ך להרב הבה נרדה ונעש' טביל' טרם בואינו אל מקום המקודש וירדו שניהם אל תוך הבריכ' ויעשו טביל' ויחליפו שמלותיהם וילכו שניהם יחדיו אל ירכתי הפרדס והרב ז\"ל משתאה ומחריש לדעת מה יהי' אחרית דבר וישא הרב עיניו וירא בית א' מבונה בתכלית היופי ודלתותיו כסף מזוקק ומצוייר בכל מיני ציורים נאים אשר אין כמוהו בהיכלי מלך וכאשר קרב השי\"ך לפתוח דלת הבית אמר להרב הזהר להכנס בבית הזה במורא וברעד' וממני תראה וכן תעש' ויפתח הדלת וירא והנה בנין מפואר לאין תכלית ונגד פתח הבית היכל קטן בתכלית היופי ועל גבו פרוכת מרוקם באבנים טובות ומרגליות עד להפליא ויכנס השי\"ך אל הבית בחרד' גדול' וישתחו ארצה שבע פעמים נגד ההיכל:
ויחרד הרב חרד' גדול' עד מאד וחשב בדעתו שמא ח\"ו יש ע\"ז או צלם בתוך ההיכל ואיך אעשה כי השי\"ך הזהירו שישתחוה. וע\"כ עמעם עיניו הרב ואמר שויתי ה' לנגדי תמיד וישתחו לאפיו ארצה כאשר עשה השי\"ך ואימ' גדול' נפלה עליו ויאמר לו השי\"ך קרב אל ההיכל הזה ופתח אותו ושם תמצא מבוקשך וזה אמר לו בקול נמוך ולב נשבר מיד קרב הרב ופתח דלתי ההיכל והמה היו זהב מזוקק ואבנים טובות עליו וירא בתוך ההיכל לוח א' בתכלית היופי וכתוב בו צורת המנור' בציור נאה עד אין תכלית וכתוב למעל' שויתי ד' לנגדי תמיד ואותיות של שם הוי\"ה גדולות מאד והרב בראותו זה שמח שמח' גדול' בלבו שלא השתחוה לבטל' ופסע לאחוריו והשתחוה ויצא. ויצאו שניהם יחדיו ויאמר לו הרב אתה אמרת לי שם אמצא מבוקשי והנה לא נתגלה לי דבר זולת אשר ראיתי, א\"ל השי\"ך תדע אחי שאלו האותיות גדולות אשר ראית זה שמו של מי שאמר והי' העולם הוא הבורא הוא היוצר והי' חושב בדעתו השי\"ך שאין דבר זה נגלה לשום ברי'. ועוד אמר לו תדע אחי כי בבוא האדם לחלות פני שאתפלל על חול' שיש לו אני יורד וטובל ונכנס אל הבית הזה אשר ראית באימ' ובירא' ואני מתפלל שם לפני ההיכל. ואחר גמר התפל' אני פותח שער ההיכל. ואם אני רואה שאותיות השם הקדוש מאירים ומזהירים זרח רב אני יודע שהוא חי. ואם אני רואה ענן וערפל סביביו אני יודע שהוא מת. וראה חבתך אחי שגליתי לך מה שלא גליתי לשום בריה:
וחזר הרב לביתו והוריד כנחל דמעה וכה אמר אוי לנו מיום הדין ומה הגוי הזה ע\"י שידע שזה שמו של הקב\"ה כמה כבוד גדול עשה לו וכמה מורא ופחד עלה על ראשו בשע' שנכנס לשם ועי\"ז זכה לכל הכבוד הזה ואנן מה נענה ומה נאמר שיותר מזה הי' ראוי לנו לעשות ובפרט בהיותנו מזכירים שם ד' ללבוש חרדה. ע\"כ המעש' הנורא. ומעת' עין רואה ואוזן שומעת תוקף מעש' הנורא הזה כל עצמותיו יאחזמו רעד וחלחל' כי בעוה\"ר בזכרנו את שם ד' כמוציא דברים בטלים ואין אנו מרגישים כלל ובפרט בשעת התפל' שכמה צריך שיזדעזע את עצמו בזוכרו שם ד' מאחר כי עומד ומבקש מאתו ית' על המחי' ועל הכלכל' על הסליח' ועל המחיל' על הרפוא' ועל הגאול' ובאיזה פנים יעמוד לשאול כמה שאלות בזו אחר זו. ומה שראוי לעשות אינו עושה ואינו נזהר שלא להוציא שם שמים לבטל' במה יכפר עונו אשר בא להכעיס את בוראו ולהקניט את יוצרו מה לך נרדם עד מתי לא תסור מסך מבין עיניך לראות באור החיים ע\"ש: וה\"ה שם רבו אסור להזכירו כשם שבהזכיר השם הגדול באותיותיו אין לו חלק לעוה\"ב ה\"ה הקורא לרבו בשמו דאין לו חלק לעוה\"ב כיון דהשוו מורא רבו למורא שמים. (סמיכות חכמים). ואין התלמיד רשאי לעמוד מפני רבו אלא שחרית וערבית כדי שלא תהא כבודו מרובה משל שמים. שבלי הלקט הלכה מ\"ג. ועי' ש\"ך סימן רמ\"ב ס\"ק ל\"ז די\"א כיון שהשוה מוראו למורא שמים חייב לעמוד אפי' מאה פעמים ביום דאטו אם מקבל פני שכינה כמה פעמי' ביום אינו חייב לעמוד ע\"ש:", + "מורי רבי וכיוצא. כלל יחוסי החכמים ארז\"ל גדול מרב רבי. גדול מרבי רבן. גדול מרבן שמו. כמו שמעון הצדיק שמעי' ואבטליון שנקראו כן מרוב מעלתם כדרך הנביאים שאין מכנין אותן. של\"ה:" + ], + [ + "טעם למנהג שנמנעים מלימוד בליל שחל תקופת טבת. לפי שבימים הראשונים היו צוררי היהודי' אורבים עליהם ומכים אותם בלילה ההיא אנה שמצאו אותם בחוץ או ברחוב מכות אכזריות ולפעמים עד שמתו תחת ידם שההמון חשבו זאת למצוה. ולכן גזרו גדולי הדור על המלמדים ועל התלמידי' ועל בני הישיבות שיתכבדו וישבו בבתיהם בלילה הזה ולא ישוטטו בחוצות. ליקוטי הפרדס:" + ], + [ + "עוד טעם. שנמנעים מלימוד בליל שחל תקופת טבת. מפני שבלילה הזה נהרג ושמו הי' יש\"ו שהוא קליפת עורב ונרמז שמו בתורה \"ונוקב \"שם \"יה ר\"ת יש\"ו וכשתצטרף חשבון יש\"ו לחשבון קליפתו ער\"ב בגימט' ש\"ר פ\"ח שכתבו הקדמונים שהוא שם הכלבים (בסוד הפח נשבר ואנחנו נמלטנו). (עי' ילקוט ראובני פ' בראשית) ושמענו ממגידי אמת שאירע מעשיות כמה פעמים בליל נטילתו ועוקרתו מן העולם שלמדו בליל זה ובא כלב לבתיהם ומנהג ישראל תורה היא. רגל ישרה מהרב הצדיק הקדוש מדינוב זצוק\"ל.", + "ומנהג ישראל תורה הוא. כתב לי ידי\"נ הרב הה\"ג מו\"ה צבי יחזקאל שליט\"א אבד\"ק פלונסק שמעתי מרב גדול ישיש שהי' פ\"א בימי החורף על ש\"ק אצל אדמו\"ר הגה\"ק בעל חידושי הרי\"ם מגור. ואז הי' העת שנוהגין בכל תפוצות ישראל שאין לומדים בליל שחל תקופת טבת. ובאכלו סעודת ליל שבת קודש עם קהל החסידים הסמוכים לשלחנו הטהור לא אמר אז דברי תורה לפני העם כדרכו בכל ש\"ק רק סיפור כי פ\"א שאל כומר א' את הגה\"ק רשכבה\"ג הרבי ר' יונתן אייבשיץ ז\"ל. הלא יש לכם היהודים עת שאינכם לומדים תורה. וחכמים כתבו כי העולם עומד על התורה וא\"כ על מה העולם עומד בשעות הללו. והשיב לו הרבי ר' יהונתן ז\"ל כי מנהג ישראל תורה. וזאת בעצמו שאין לומדים אז הוא תורה. ועל זה יש קיום העולם:" + ], + [ + "טעם. שנוהגים השוחטים ליקח הרגלים מן האווזות בטבת ושבט. משום שקבלה הוא שיש שעה אחת באותן חדשים אם שוחט בו אווז ימות השוחט אם לא יאכל ממנה. רמ\"א יו\"ד סי' י\"א סעיף ד' ועי' ש\"ך שם ס\"ק ז'. ועי' בכרו\"פ שכתב וז\"ל שכל זה הי' בימי רי\"ח כי אז רבו המכשפי' באווזות אבל בזמנינו אין להקפיד בכך והוא מגדר דרכי האמורי ודי שאין למחות בידי הנוהגים כך אבל אין להקפיד ע\"ז ותמים תהי' וגו' עכ\"ל: " + ], + [ + "טעם. שכאשר האיש הישראלי יהי' לו איזהו ספק ומקום עיון בהלכה בתורה או באיזהו שכל מושכל אשר יעיין בתורה הנה בטבעו הוא אשר יושיט ידו אל זקנו ויכלכלהו ויניעהו מצד אל צד. משום דהנה כל מפתחות התורה הוא בי\"ג מדות שהתורה נדרשת בהן. והנה כאשר האדם יסתפק באיזה דבר מעניני התורה הוא מחמת שלא נודע מאין נלמד הדבר הזה בתורה. ומאיזהו מדה הוא נדרש משא\"כ לכשיתודע לו מאיזה מדה הוא נדרש ידע הכל והנה כתיב י\"י צל\"ך. ודרשו חז\"ל מה הצל הזה אם אתה שוחק הוא שוחק וכו' שהצל עושה תנועת האדם כך כביכול י\"י צלך כפי הפעולה שאתה עושה כן תתעורר למעלה וע\"כ הטבע בישראל בעת אשר יעיין האיש הישראלי באיזה מושכל ויסתפק לו הענין הנה יניע הזקן בעת עיונו י\"ג ת\"ד ועי\"ז יתעוררו אל האדם הי\"ג מדות שהתורה נדרשת בהן ויתודע לו מאין מקום מוצא הלימוד הזה בתורה. (והיה ברכה). מהרב הצדיק הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל:", + "והנה לפי\"ז תבין תמיהת ראב\"ע הרי אני כבן שבעים שנה שהלבינו שערותיו שערות הזקן. דקשה מה היא תמיהתו בשלמא אם הי' זקן ממש יתכן שפיר הרי אני זקן באתי בימים ועכ\"ז לא זכיתי וכו' משא\"כ כשהוא בחור אין כאן תמי' רק דמזה נראה שהפליג בלימוד התורה י\"ג מדות שהתורה נדרשת בהן לידע מוצא כל דבר מן התורה. ומזה נתעוררו י\"ג מדות של רחמים ת\"ד קדישא עד שנעשה אצלו כביכול דוגמא עליונה שהלבינו שערותיו ואעפ\"כ לא זכיתי שתאמר יצ\"מ וכו'. שם:" + ], + [ + "טעם שגנז חזקיה מלך יהודא ספר הרפואות. כדי שיבטח החולה באלקים יתעלה ולא ברפואות. ארחות צדיקים:" + ], + [ + "טעם. שנחשדו עמי הארץ במעשר דוקא. משום דקי\"ל הנותן מעשר זוכה לתורה שנאמר למען תלמד סמוך לעשר תעשר. א\"כ כשהוא ע\"ה ע\"ה לא נתן מעשר דאל\"כ לא הי' ע\"ה. תוי\"י (ראה) בשם הגאון מו\"ה נפתלי בספרו סמיכות חכמים:" + ], + [ + "טעם. שהנשים פטורות מתלמוד תורה. כי חוה פגמה בקול היוצא מהקנה. והקנה פגום. ואין לדבר דברי תורה בקנה פגום.*וזהו הטעם. שהנשים דברניות הן. כי הם פגמו הקול וסירכייהו נקטו לדבר דברים בטילים ואיסורים. שם: וכן כתב בירושלמי פ\"ג דסוטה אמר ר' אליעזר ישרפו ד\"ת ואל ימסרו לנשים. דבש לפי מערכת ש' אות ו':" + ], + [ + "טעם. שאין טהרה אלא במים. כי הרוח. כמ\"ש ואת רוח הטומאה אעביר מן הארץ. ורוח אין בטבעו לכנס אל המים וכשנכנס אל המים נשלף ממנו מעט מעט. ולכן אמרו חז\"ל צריך שיהא כל גופו במים ואם ישאר אפי' ראש שער א' מגופו לא נטהר כי שם נאחזת הטומאה וחוזרות לשרות בגופו*והגאון הקדוש בעל חת\"ס צוה במקומו להממונות על המקו' שאם תבא אשה בעלת שער לטביל' שתתן על ראשה סבכה (נעצהויב) אשר צוה לעשות שלא יהי' בה חציצה והסבכה הלז היתה מונחת תמיד בבית הטביל' ולא היו מניחין לטבול בעלת שער זולת עם סבכה הלז להגן בעד איסור כרת עכ\"פ מה דאפשר:
והספרים כתבו שתהי' הטביל' ג\"פ. ובס' המנהיג כתב טעם לדבר. שמא לא תטבול יפה בראשונ'. או משום דכל דברי חז\"ל משולשים בקצירות העומר מגל זה. מגל זה. מגל זה:
בספר חסידים סימן שצ\"ד כתב דרגילות לטבול ג\"פ במים דכתיב בקרא וזרקתי עליכם וגו' ג\"פ לשuן טהר'. טהורים. וטהרתם. אטהר אתכם. וכן בפסוק וטהרו וקדשו וגו' בענין יוה\"כ נאמר ג\"פ לשון טהרה רמז שגם בעיו\"כ יטבול ג\"פ ע\"ש:
ובספר זרע קודש (לפסח) כתב שהענין טהרת המקוה במים. שהוא כתינוק הנעלם בחיק אמו ואח\"כ נולד ברי' חדשה ומוציא ראשו מתחל' כן מוציא אח\"כ ראשו מהמים ונולד ברי' חדש' בטהר'. ולכן \"לב \"טהור \"ברא ר\"ת טבל ורוח חדש שנולד ברי' חדשה. ועי\"ז ממשיך ע\"ע טובות העליונים שיכולין עתה להשפיע עליו ע\"י שנעש' ברי' חדש' בטהר':
ואומרים בשם קדוש אחד מאמר צחוקי אינני יודע משום כוונ' בטביל' כ\"א הזה שאני פושט ולובש והבן. ועי' טעמי המנהגים ח\"א סעי' רמ\"ט בהשמט' וקונ\"א שם. וע\"ד הסוד המים רומזים לחסד כי יש סוד טהרה מהפגם כמ\"ש בחסד ואמת יכופר עון כי מימי חסד נשפעים הם. חסד לאברהם:" + ], + [ + "טעם. שאנו מתחילין למנות התקופות והמזלות לענין קידוש החמה מתקופת ניסן ולא מתשרי. לפי שלענין תקופות נפסק ההלכה על דעת רבי יהושע שבניסן נברא העולם. עי' תוס' ר\"ה בד\"ה ותקופות כר\"א. ועי' מזה בספר יערות דבש להגאון ר' יונתן מפראג ז\"ל:" + ], + [ + "טעם. שכתבו האחרונים בענין לחלל את השבת בשביל חולה שיש בו סכנה שנהגו עכשיו ע\"י עכו\"ם דוקא. אעפ\"י שכתב בש\"ע סי' שכ\"ח סעי' י\"ב וט\"ז שם סק\"ה שמצוה בגדולי ישראל. מפני שנתמעטו הלבבות ולא שכיחי כ\"כ גדולי ישראל ויכול להיות חילול שבת שלא במקום פיקוח נפש ע\"כ החמירו ליזהר כל מה דאפשר*ועפ\"י הסוד כי הנה עביר' לשמה בזה מעלה ניצוצות ממקום עמקי הקליפות ביותר וכל זה הוא בגדולי ישראל שיש להם בחי' מוחין דגדלות יש להם הכח לכנס לזה ולהעלות משם והן שהעושה הוא מגדולי ישראל או בשביל גדולי ישראל. משא\"כ במי שאין לו מוחין דגדלות הגם לכשאין עכו\"ם מותר מסתמא בשביל פ\"נ שמן השמים זכוהו לכך ויסיעוהו מן השמים עכ\"פ אין מצוה שיהי' ישראל כי אולי לא יוכל להעלות אם יכנס לשם. שם.
ועי' בספר ארחות חיים סימן שי\"ח אות ו' בשם שד\"ח דאם בישל עכו\"ם בשביל חולה בשבת דנכון להחמיר להכשיר הכלים: משא\"כ מי שיודע בעצמו שהוא מגדולי ישראל גם עכשיו הדין כן*בספר קישוטי כלה בסופו פי' המדרש פליאה אמרי נא אחותי את. מכאן שמכבין נר לחולה בשבת. לפי שקש' מפני מה הי' ירא אברהם שלא יהרגוהו שהם מצווים על אשת איש הלא הם מצווים על שפיכות דמים וצ\"ל דהוא סבר דטוב להם שיהרגו אותו ויתחייבו פעם אחת. משלא יהרגו אותו ויתחייבו על כל ביאה. ובמס' שבת פריך בגמרא יטלטל הנר מן החולה ולא יכבה. טלטול דרבנן וכיבוי דאורייתא. ומשני גבי טילטול חייב על כל פסיעה אבל גבי כיבוי חייב פעם אחת. . שארית ישראל. וכתב שכן עשה מורו הקדוש מטשארנאביל זצוק\"ל וכן שמע בשם הרב הקדוש מלאדי זללה\"ה שעשה כן:" + ], + [ + "טעם. שאמרו חז\"ל נכרי ששבת חייב מיתה. משום דשבת הוי זיווג לישראל כמ\"ש חז\"ל במס' סנהדרין דף נ\"ח. ולכך כמו דאסור לקדש בלא שידוכין תחלה ורב מנגיד אמאן דמקדש וכו' ה\"נ המילה הוי השידוכין ושבת הקידושין ולכך אם שומר שבת קודם המילה הוי כמקדש בלא שידוכין ולכך חייב מיתה. הרב בעל מעשי ה' במעשי בראשית פי\"ג:" + ], + [ + "עוד טעם. שאמרו חז\"ל נכרי ששבת חייב מיתה. כי השבת היא בת זוג לישראל כמו שאמרו כנסת ישראל יהיה בן זוגך. ולכן העכו\"ם ששבת חייב. שהוא כבא על אשת רעהו שהשבת היא בת זוג לישראל.*ובזה ניחא מה שהקשו המפרשים אם היו האבות כדין בן נח איך שמרו את השבת. משום דקודם מתן תור' עוד היתה שבת פנוי' קודם שלקחו כנסת ישראל לאשה. ושפיר שמרו האבות את השבת כי עוד לא גזרו על הפנוי'. ראיתי באיזה ספר: קרבן שבת:" + ], + [ + "עוד טעם. כי השי\"ת קידש את השבת מבראשית ובו שבת הוא ית\"ש מכל מלאכתו וא\"כ נקרא שב\"ת שרביטו של מלך ואסור להשתמש בשרביטו של מלך והמשתמש חייב מיתה. ע\"כ גוי ששבת חייב מיתה. משא\"כ ישראל ניתן להם השב\"ת לאות ולעדות שהם בני\"ם ויכולין שפיר להשתמש בשרביט אביהם. בני יששכר מאמר ט' אות ו':" + ], + [ + "טעם. שהראשון אומר שלום עליכם וחבירו משיבו עליכם השלום*בספר כרם שלמה סימן ק\"י כתב בשם שו\"ת נחלת שבעה סימן ע\"ד דהבא מן הדרך תוך הפרסה אין נותנים לו שלום. דאין זה בא מן הדרך דהא אינו אומר תפלת הדרך. ועי' מחצית השקל שם ס\"ק י\"ד. ועיין פתחי תשוב' סי' שע\"ה סק\"ד בשם ספר חמודי דניאל כ\"י דפרסה היינו שמונ' אלף אמה:
ובענין תפלת הדרך הרמב\"ם ז\"ל לא הזכיר תפלת הדרך אלא שכתב פ\"י מהלכות ברכות שכשיצא מן העיר בשלום יאמר מודה אני לפניך ה' אלהי שהוצאתני מכרך זה לשלום וכשם שהוצאתני לשלום כך תוליכני לשלום ותצעידני לשלום ותסמיכני לשלום ותצילני מכף אויב ואורב בדרך. ותמה הב\"י סימן ק\"י ע\"ז למה לא הזכיר בה חתימה וגם למה לא כתב דמצלי לה משאחז בדרך עד פרסה. ותירץ הפר\"ח שם דדעת הרמב\"ם היא דההיא תפילת הדרך דמייתינן בפ' תפלת השחר דף כ\"ט ע\"ב דמסיים בה בא\"י שומע תפלה היא במקום סכנה דכולא סוגיא דהתם בהכי אזלה. וסיים שם ולענין הלכ' נ\"ל עיקר כדברי הרמב\"ם דספק ברכות להקל ע\"ש. וצריך לומר תפלת הדרך אפי' כשיושבין בספינ' או בעגלה. יוסף אומץ סימן תנ\"ז: . כי הנה איתא בגמ' איש כי ידור נדר. יאמר נדר לה' או קרבן לה' ולא יאמר לה' נדר*ובספר קדושת לוי (בשלח) כתב מה שאמר משה ה' ימלוך לעולם כו' ודוד אמר ימלוך ה'. ע\"ד שאמרו חז\"ל דאסור לאדם לומר לד' חטאת רק חטאת לד'. מטעם דשמא ימות ונמצא דהוציא ש\"ש לבטל'. ע\"כ גבי שירה פסקה זוהמתן והיו בני חורין. חירות ממה\"מ. ולכך הקדים השם. אבל אח\"כ בחטא העגל דחזרה. אז אסור להקדים השם ולפיכך אמר דוד ימלוך ה':
ובספר נחלת יעקב (וירא) כתב בשם הישיש המופלג מהר\"ח בעהמ\"ח סם חיים על פסוק ויאמר מנוח אל מלאך ה' נעצרה נא אותך ונעשה לפניך גדי עיזים ויאמר מלאך ד' אל מנוח אם תעצרני לא אוכל בלחמך ואם תעשה עולה לד' תעלנה כי לא ידע מנוח כי מלאך ה' הוא. מה שאומר הפסוק כי לא ידע בסוף אחר דברי המלאך. ולא אומר בדבר מנוח. הוא עפ\"י שאמרינן בגמר' אל יאמר אדם לד' עולה אלא עולה לד' כי פן ימות ח\"ו אחר שיוצא מפיו תיבה ראשונ' ויהי' שם שמים לבטלה. אמנם זה אצל אדם. אבל מלאך יוכל להקדים השם וכאן שאמר המלאך עולה לד' כלשון בני אדם ע\"כ אומר הפסוק שהמלאך אמר כך כדי שלא ידע מנוח שמלאך הוא ואלו הקדים השם בזה הי' יודע שמלאך היא: [הערת המדפיס: ובספר תוי\"י (בא) כתב שמעתי בשם הישיש המנוח הרב מ' אפרים מ\"מ דק\"ק בראד ביאר ש\"ס מנוח עם הארץ הי' שהלך אחר אשתו ע\"פ משל פלוני מק\"ק קראקא יהי' כאן הקושיא. ופלוני השני יהי' כאן התירוץ. והוא כי הי' איש א' בקראקא שנתעשר ונעשה אחד מטובי העיר ופעם א' נתאספו וישבו עד חשכת ליל' וכשיצאו ללכת לבתיהם הלך המשרת ונר בידו לפניו להאיר לו והרע בעיניו ואמר לו מי אתה שתלך לפני ודיבר לו קשות עד הכאה. ובאמת הליכתו לפניו להאיר לו הוא לטובתו. וה\"נ הוצרך לילך אחריה להראות לו מקום המלאך ומנלן דמנוח ע\"ה הי'. ותירץ ע\"ז ע\"פ משל שהי' פ' קירזנער בק' פלוני שהי' עסקו עם ערלים הידועים ונכרים לו ומשם הי' פרנסתו שהלך בשוק ופגע בהן ולקחו אצלו יותר מאצל אחרים. פ\"א שמע מחכם א' שדרש ענין בטחון וסמך על זה ולא רצה לצאת מפתח ביתו וכו' עד שהוכרחו לבוא אצלו. וה\"נ מאחר שנשתלח המלאך להודיע משפט הנער חזקה שליח יעשה שליחתו גם אם ישב בבית מוכרח לבוא אצלו ולמה הלך אחר אשתו אלא ש\"מ כדרשת חז\"ל שהיה מנוח ע\"ה:].
ובספר ישמח משה (ויקרא) כתב שאלוני אבי נ\"י על הא דאמרינן דיאמר חטאת לד'. ולא לד' חטאת. משום שמא ימות. א\"כ איך נפתח בתפלה ה' אלקי ישראל. והשבתי לו דבאמת אין החשש משום הזכרת ש\"ש לבטלה דהא כיון דמזכיר אדעתא דברכה או תפילה אין כאן הזכרה לבטלה. רק דעיקר החשש דאם אינו אומר חטאת י\"ל דהוי לד' כמו חירוף וגידוף לא ה' ח\"ו. כמו לחולין ויסברו דגידף ה' ומת. ועי' קונטרוס אחרון לט\"ה בהשמט' לסעיף תרצ\"ז: או קרבן כי שמא כשיאמר תיבת לה' ימות חלילה ונמצא מוציא שם שמים לבטלה וכן גם עתה בשעת שאילת שלום כי הנה שלום הוא שמא דקוב\"ה כמש\"ה ויקרא לו ה' שלום נמצא המשיב אסור לו להשיב ולומר שלום עליכם כי שמא ח\"ו כשיאמר תיבת שלום לא יספיק לומר תיבת עליכם אמנם השואל שפיר קאמר כי איתא בגמ' דברכות המקדים שלום לחבירו מוסיפין לו חיים ושלום נמצא השואל הוא המקדים שלום ובטוח הוא שלא ימות וע\"כ מותר לו לומר שלום עליכם. גאולת ישראל:", + "(שם סעי' ל\"ב בהשמטה)
ימלוך ה'. ובספר עונג חיים לשבת פי' בשם גדול אחד נעשה ונשמע אמרו כאחד ופתחו וענו ה' אחד*ובשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל שפי' ע\"פ דברי חז\"ל. הובא ברש\"י פ' יתרו דכל עשרת הדברות אמר הקב\"ה בדבור א' וחזר ופירש כל דבור ודבור בפני עצמו חוץ מאנכי ולא יהי' לך שנאמרו בדבור א' ולא חזר ופי' כל א' בפ\"ע. ועוד כ' רש\"י שם בשם חז\"ל לפרש מ\"ש שם וידבר אלקים את כל הדברים האלה לאמר דעל כל דבור היו עונין ישראל על הן הן ועל לאו לאו. וקשה הלא אנכי ולא יהי' לך נאמרו בדבור אחר ואיך יכלו לענות הן או לאו. לכן פתחו וענו ה' אחד דבמלות האלה הסכימו על שני הדברות אנכי. ולא יהי' לך: עפ\"י מה דמבואר בגמ' (נדרים י') לא יאמר אדם לה' קרבן רק קרבן לה' דשמא לא יגמור דבריו ומפיק שם שמים לבטלה. וקשה למה פתחו וענו ה' אחד אך י\"ל הטעם דאין לומר לה' קרבן משום דיש לחוש למיתה. ומבואר בגמ' (שבת פ\"ח) בשעה שהקדימו ישראל נעשה לנשמע נעשו כמלאכים. ופי' המהרש\"א שם שנעשו ישראל רוחני כמלאכים שאין בהם מיתה. וא\"כ שפיר יכלו לומר ה' אחד. ובזה יתבארו דברי הפייטן נעשה ונשמע אמרו כאחד לכן פתחו וענו ה' אחד: " + ], + [ + "עוד טעם. המנהג בנתינת שלום לומר שלום עליכם. והמשיב אומר עליכם שלום. משום דאמרו ז\"ל גזילות העני בבתיכם היינו במה שאינו משיבו שלום ואם יהי' התשובה כעין השאלה יש מקום לחשוד שהמשיב הוא השואל וחבירו אינו משיבו. לזה עשו סימן בדבר לידע מי השואל ומי המשיב. ראיתי באיזה ספר:*ועפי\"ז יתפרש מאמר ר\"י בן קיסמא פ\"א הייתי מהלך בדרך ופגע בי אדם אחד. והנה לשון אחד אינו מובן. וגם לענין מה סיפר לו שנתן לו שלום והחזיר. אך לפי הנ\"ל ניחא דדייק ופגע בי אדם א' דלא הי' שום אדם בשדה שיהי' חשש הנ\"ל ע\"כ נתן לי שלום והחזרתי לו שלום. ר\"ל שאמרתי לו בחזרה ג\"כ שלום עליכם כדרך שאמר הוא לי. שם:
ובספר תו יהושע בהלכות דרך ארץ כתב בשם הג\"ה דרבינו עובדי' הנביא ובשם שו\"ת נחלת שבעה סימן ע\"ד דצריך ליתן שלום ביד דוקא ע\"ש. וכן מוכח מדאמר ר\"י בן קיסמא שנתן לו שלום. ולא אמר שאמר לו שלום ע\"כ. ולדעתי הרמז כי ביד האדם ט\"ו פרקים כמנין ט\"ו תיבות שבפסוקי יברכך ה' וישמרך וגו'. כלומר יחולו עליך הברכות שבג' פסוקים אלו שהם ט\"ו כמנין איברי היד:
ועי' שערי תשובה א\"ח סימן קנ\"ו סק\"א בשם מהר\"י צמח הרב זללה\"ה כשהי' הולך בדרך ונותנים לו שלום הי' מסתכל שאם הי' במקום טהור ונקי הי' משיב עליכם שלום. ואם הי' מקום מטונף הי' משיב ברכ' טוב':
ועי' מ\"א סימן פ\"ד סק\"ב ובאה\"ט שם דאם שאל לו אדם דבר הלכ' במרחץ אסור לומר לו אין משיבין במרחץ. ובבית האמצעי שרי לומר כך. הרוצה לשתות בבית המרחץ יברך בחוץ ע\"מ לשתות בפנים. ע\"ש. ועיין טעמי המנהגים ח\"א סעיף ר\"א בהשמט':
ובספר ארחות חיים סימן פ\"ד אות ד' כתב בשם ספר תולדות אדם ח\"ב דף כ' שהגאון ר\"ז לא רצה לקבל במרחץ משרת ששמו שלום. ועי' פ\"ח סימן פ\"ד שכתב על מה שכתב הב\"ח שבלשון לע\"ז מותר לקרות איש שם ששמו שלום. ולא נהירא דכיון דשלום הוא שמו של הקב\"ה. ודברים של קודש אסור לאומרן בלשון חול פשיטא דאסור:
ועי' בספר דברי שאול ח\"א ערכין דף ל'ב בשם הר\"י מברונא ז\"ל דלכך יש לקרות אלי' גדלי' כדי שיהא רק שתי אותיות מהשם דאם הם מלאים יש שלש אותיות מהשם:
ובספר שדי חמד מערכת האלף דף מ' כתב בשם גאון א' דאסור ליתן יד לאנשים המתירים. לעצמם לישב בגילוי ראש ולומר להם שלום כי גם הם ישובו שלום ואסור להזכיר בראש מגולה רק במקים צורך גדול יש להתיר למען השלום:
ובספר מגלה עמוקות פ' קדושים כתב בשם סודי רזי כל שיש לו בלורית וכל שמגלח זקנו ולובש בגדי גוים אסור לקרותו לס\"ת שנאמר ולרשע אמר אלהים מה לך לספר חקי ועם מנאפים חלקך אעפ\"י שאינו נואף: ", + "איברי היד. ובספר דברים נחמדים (משלי) כתב וז\"ל קבלה בידינו ההולך בדרך יעסוק בתורה משום שהשכינה הנקראת שלום מתחברת עמו בדרך וביעקב כתיב ויבא יעקב שלם. ולכן מי שבא מן הדרך מחוייבים ליתן לו שלום ביד תקיפה ובשפה חריפה. ולא בשפה רפה. אבל מי שלא נותן שלום בידו למי שבא מן הדרך יצא כרוז ברקיע פלוני הרע הזה יצא מנכסיו וצדיקים ירשוהו. ע\"ז נאמר יד ליד לא ינקה. כלומר כשלא נותן יד ליד ר\"ל שלו' ינקה מנכסיו האי רשע רע וצדיקים ירשוהו:", + "ועי' ברכות דף כ\"ז ע\"ב דהנותן שלום לרבו והמחזיר שלום לרבו גורם לשכינה שתסתלק מישראל. היינו כשאר בני אדם שלום עליך ולא אמר לו שלום אליך רבי ע\"ש. ובסידור יעב\"ץ למו\"ש כתב שצ\"ל באימה בכפיפת ראש בכבוד. שלום עליך רבי ומורי ושבוע טוב:", + "פשיטא דאסור. ובספר ארחות חיים סי' פ\"ד כתב בשם ספר יפה ללב שהביא בשם קדוש אחד שהיה נזהר בשם יהודא וקרא שם בבית המרחץ הפנימי ליהודא בלשון לע\"ז דהיינו ליאון:", + "אעפ\"י שאינו נואף. ובשו\"ת מהרש\"ם ח\"ב כ' בשם תשו' מהר\"ם שיק יו\"ד סי' י\"ט דגם בלא נתברר שום רשעות רק מה שעוברים בכל יום בכמה לאוין במלבושיהם ותהלוכותיהם נידונים כרשעים:", + "ובשו\"ת מהר\"י מברונ\"א סי' ר' כתב האי מאן דעבר אדרבנן כגון בעירובין וכה\"ג קרי ליה משומד. וכן כתב רש\"י ריש פ' הדר:" + ], + [ + "טעם. איסור שעטנז. שלא לערב צמ\"ר הוא ממנחת הבל עם פשת\"ן הוא קרבן קין.*עי' פתחי תשובה סימן ש' שכתב בשם ספר נשמת אדם דנייר שלכו הנעשה מבלויי סחבות של צמר ושל פשתן. בנייר פשוט שקורין ביבולע אפי' אם לא יחבר עם צמר רק להניחו בבגד משי אסור מדרבנן שהוא בעצמו שעטנז שהרבה פעמים נמצא בהם חוטי פשתן שלימים וגם מצמר. ונייר עב בעצמו אינו שעטנז רק אסור לחברו עם צמר ולכן כל י\"ש יזהר בזה. וא\"כ הקאפעלושין שמדבקים בו נייר לבן ראוי לכל י\"ש להסירו ע\"כ. ובשם תשובת באר עשק סימן י\"ב כתב דמותר לחבר ניירות הגסות תוך מלבושי צמר ולית בהו חשש כלאים ע\"ש:
ועי' פני זקן להרב הצדיק הקדוש מקאמארנא זצוק\"ל כלאים פ\"ט מ\"ט דנייר ביבילע איך בו חשש שהוא מעורב מהרבה צמר גפן וקנביס עד שהצמר והפשתן שבו אבדו צורתן לגמרי ובטלו. נייר טוב הנעשה מפשתן אין בו חשש שאבד צורתו לגמרי ונעתק לצורה אחרת ומותר לחברי עם הצמר ובעל נפש יזהר:
עוד שם האקנאפיס והשטילין והאקארטיס הרכים ונכפפין מותר לישב עליהם כשהוא לבוש בבגדיו מכוסה אפי' הידים אבל אסור לישכב עליהם ובפרט על הקארטיס דהא פניו בהכרח מגולה וכן צווארו וגזרינן שמא תכרוך נימא על בשרו ועל הקשין שאינם נכפפין מותר לישן בהפסק מצע כשיר' ובעל נפש יזהר מכל זה וינוחו לו מאה ברכות אבל בגד או מצע שראוי להתעטף אפי' מונח תחת אלף בגדים גסים והוא לבוש בבגדים הכל אסור דגזרינן אטו העלאה:
ועי' פנים מאירות חלק שני סימן קי\"ב דמתיר בעגלות שקורין (קאלעססען) שתפורים בשעטנז דאין זה דרך לבישה ע\"ש. ובספר התשב\"ץ סי' שע\"ג כ' דאסור להניח לתפור בגדיו בבית הגוי אם לא שהישראל יושב אצלו דחיישינן שמא יתפור בפשתן. ועי' זכור לאברהם בשם תשובת בית יהודא דאסור ללבוש כלאים אפי' לקטן בן יומו:
ועי' ארחות חיים סימן נ\"ג בשם חת\"ס חאו\"ח סימן ט\"ו ט\"ז דראוי ונכון שילבש הש\"ץ בגד פשתן או של משי ואשרי הנזהר וקדוש יאמר לו. ועי' בשו\"ת השיב משה שכתב שראוי ונכון שלא להתפלל בבגדי צמר כי המלבושים הנ\"ל גורמים קיטרוג גדול ח\"ו ואל יתבייש מפני בנ\"א המלעיגים עליו כי הלצים אם ילעיגו פ\"א אבל אח\"כ יבושו ויסתמו את פיהם אם כוונתו לש\"ש ע\"ש. ואם נכון לילך בבגדי צמר משום חשש שעטנז עי' בשו\"ת מהר\"ח כהן ראפפארט חיו\"ד סימן כ\"ח. ועי' פני זקן כלאים פ\"ט מ\"ט דהזהיר בכלאים יאריך ימים בעוה\"ז ובעוה\"ב: ולא יבא עוד בגילגול וינוח בשלום על משכבו באור החיים ובנים צדיקים חיים בעולם הזה. לכל טוב:
ובספר כתב יושר מבעהמ\"ח ספר תורת האדם כתב מעשה הי' באיש אחד אחר מותו שרצו בב\"ד של מעל' לדונו בדין הגילגול שהוא קשה מאד לנשמ' יותר מדין הגיהנם. ובחר לעצמו דין הגיהנם ואמרו בב\"ד של מעל' אם הי' נזהר כל ימיו מספק שעטנז הדין עמו וכן הי': מדרש תנחומא: ", + "לקטן בן יומו. ובשו\"ת פני יהושע ח\"א סי' ח' כתב נשאלתי אם לסמוך בחוטין שאינן ידועין אם הם חוטי פשתן או קנבוס לבדקן באש. שהפשתן כבה מהר והקנבוס הולך ושורף. וכן שאר בדיקות שאומרים העולם שהקנבוס חוטין ארוכים נמשכים ממנו כשמפרידין שזורתן נמשכים ממנו חוטין דקים ארוכים משא\"כ פשתן:", + "והשיב הנה מתשובת הרא\"ש כלל ב' מוכח דאפי' אם העכו\"ם מסית לפי תומו הי' נאמן. כיון שידוע שחייטי ישראל מחזרין בכפרים אחר קנבוס. הוא אומר כן להשביח מקחו ע\"כ. ושיהי' זה סימן מובהק לקנות מן העכו\"ם לכתחילה מחמת זה לא מצינו בשום פוסק ופשיטא שאין אנו רשאין לבדות מליבנו להתיר איסור דאורייתא כו' ואני מעיד כי ראיתי כמה פעמים פשתן שהולך ושורף כמו קנבוס כו' ע\"כ אין הבדיקה כדאי לסמוך עליה ולמשמועים יונעם ועליהם. תבא ברכת טוב:" + ], + [ + "טעם למנהג כאשר אדם הולך מביתו לדרך אם שכח איזהו דבר לא יחזור. משום כשיצא אדם לדרך כבר השכינה הולכת מלפניו וא\"כ כאשר ישוב לביתו אשר שם אשתו הנה הוא מניח זווגא עילאי דשכינתא ועביד קלנא כו' וע\"כ מן הראוי שלא ישוב*ולכאורה אין חשש רק מי שהולך מביתו אבל מי שהוא כבר בדרך והולך מבית מלונו ושכח איזה דבר אין החשש לחזור. כי אפילו בבית מלונו זווגא עילא' עמו כיון שאין אשתו שם. ואין לסמוך ע\"ז כי אולי יש טעם ארור. שם: . אגרא דפרקא:" + ], + [ + "טעם. שלא ליתן תבשיל או משקים תחת המטה. עי' ס' תו\"ח במסכת שבועות דט\"ו ד\"ה ריב\"ל וז\"ל ונראה דהיינו דאיתא בפסחים אוכלין תחת המטה רו\"ר שורה עליהן. מפני שהשינה אחד מס' במיתה היא כיון דנשמתו יוצאת ולהכי רוח מסאבא שריא עלי' דאינש בשעת השינה וזו טעם נט\"י שחרית וכשהוא מאהיל בשעת השינה על האוכלין הרי הן כאלו היו באהל המת ושריא עלייהו רוח מסאבא:*והרמב\"ם פי\"ב מה' רוצח דין ה' כתב ולא יתן התבשיל תחת המטה אע\"פ שהי' עוסק בסעודה שמא יפול בו דבר המזיק והוא אינו רואה ע\"ש. ומשמע שדעתו לאסור אפי' בשעה שאינם ישנים עליה. אך הראב\"ד ז\"ל תמה דבירושלמי אמר הפעם מפני רו\"ר ע\"ש:
ועי' פתחי תשובה סי' קמ\"ז סק\"ה בשם הגר\"א דה\"ה אוכלין חיין כמו צנון ואם עשה כן יזרקם במקום שלא ימצא אותם אדם:
וע\"ש סק\"ד בשם תשובת שבות יעקב ח\"ב סי' ק\"ה שנשאל אם נתן אוכלין ומשקין תחת המטה אי אסורין בדיעבד והעלה דאין בזה רק אזהרה לכתחילה אכל בדיעבד אין כאן חשש איסור הוכיח כן מסוגיית הש\"ס ע\"ש. ומדברי הט\"ז יו\"ד סי' ו' סק\"א דאם הטעם שאין לשחוט בקנה דלאו דאגם משום שרוה רעה שורה עליו מותר בדיעבד ע\"ש משמע ג\"ב דגם כאן מותר בדיעבד. ובשו\"ת הד\"ר סי' כ\"ט כתב ששמע שפ\"א בחתונה שעשה קדוש ישראל מריזין זי\"ע נתנו תיבה עם מיני מתוקה תחת המטה ושאלו להגה\"ק מהר\"ש אבד\"ק קאמינקא זצ\"ל והורה להטביל את התיבה במקוה כמות שהיא ולאכול את הלעקיך. ובשם ס' ארצות החיים כתב דאם נגע במאכל ולא נטל ידיו שחרית ידיחנו ג\"פ ע\"ש. ", + "מותר בדיעבד. ועי' הלק\"ט ח\"ב סי' קכ\"ב דאלו המטות עשויות מעץ או מאבן כמין אצטבא וקבועות בקרקע ובכותל כקרקע דמי ואין דינם כמיטה לענין שלא להניח תחתיהם אוכלין. ובס' מיכלא דאסוותא דף כ\"ח כתב בשם פי' רגמ\"ה לב\"ב נ\"ח שכ' דאסור להניח כלים תחת המטה משום ר\"ר. ועי' בפירשב\"ם שם בד\"ה לאוצר בלום:", + "ידיחנו ג\"פ. ובענין אם נפל בשר במים של נטילת ידים שחרית (נעגיל וואסיר) אם יש לחוש ולאסור הבשר מפני שרוח רעה שורה עליהן אם לאו. כתב בשו\"ת ויעתר יצחק סי' ס\"א דאין לאסור דיעבד ע\"ש שהאריך בזה. ולי נראה שידיחנו ג\"פ: " + ], + [ + "טעם. למה כלליות ישראל נקראים בשם יהודא משום ששבטו של יהודא הוא עיקר לישראל בחי' מלכות על שממנו יצאו הבונים מלכות בית דוד ומשיח צדקנו. הנותן אמרי שפר:", + "בשם יהודא. וטעם. שנקרא שמו זכר. לפי שחייב לזכור את בוראו ואת מצותיו. ולידע כי לכך נוצר ולכך נולד. ולכך קיים. לפיכך כל או\"א חייב לומר בשבילי נברא העולם לעשות נחת רוח לקונו. ילקוט ראובני תזריע בשם פסיקתא:" + ], + [ + "עוד טעם. משום שבשם יהודא נרמז שם הוי' בד' מלואיהן ולכן נחתמו ישראל בשם זה. שם:" + ], + [ + "עוד טעם. שכל מי שבשם ישראל יכונה נקרא בשם יוד. משום יו\"ד הרמז בנוטריקין \"ושמרו \"דרך \"ד'.*ובספר אגרת הטיול פי' ושמינו קראת בשמך. כי יו\"ד ה\"י במילוי הן אותיות יהודי ולפי פשוטו מה שאמר ושמינו קראת בשמך. ר\"ל ישראל שאף הקב\"ה נקרא כן:
ובספר דברי יחזקאל (שמות) כ' דלכך נקראו ישראל עברים. לפי שצריך ישראל לידע כי עוה\"ז רק דרך מעבר לעוה\"ב. כאדם העובר ממקום למקום. דעיקר הוא עוה\"ב: ראיתי באיזה ספר:" + ], + [ + "טעם שנקרא ספר הקדוש מרשב\"י שפי' על התורה זוהר. כי האבות נקראי' הר. והוא\"ו והז' מרומז על יחוד קוב\"ה ושכינתיה כידוע לי\"ח וזהו שמייחד ע\"י זה הספר שפי' על התורה האבות בקוב\"ה ושכינתי'.*בהגהות מהרצ\"א כתב על מה שכ' בזוהר ויחי דף רל\"ח ע\"א בזמנא קדמאה הוות נבואה שריא עלייהו דב\"נ כו' כיון דפסקא נבואה מינייהו הוו משתמשי בב\"ק השתא פסקא נבואה ופסקא ב\"ק. דמכאן ראי' שחיבור הזוהר נתחבר זמן רב אחרי פטירתם בג\"ע דהרי בימיהם היו משתמשים בב\"ק ואפי' בימי האמוראים. ובפ' שמות דף כ\"א ע\"ב כתב בשם הקדמונים בעסק חיבור הזוהר שנתחבר בזמן הגאונים כג\"ע במתיבתא עליונה בהצטרפות כל אלו הנשמות המבוארים מזוהר. וסיים ועל הכל אני אומר שאמיתיים הענינים יתגלה לנו בימי משיח צדקינו:
ועי' מקדש מלך על הזוהר פ' פנחס דף רמ\"ב ע\"א דמביא ג\"כ ראי' שהרבה דברים חיברו זמן רב אחרי מיתתן בג\"ע ונתגלו לנו. שם:", + "ונתגלו לנו. ובספר שם הגדולים להגאון הקדוש מו\"ה חיד\"א זצוק\"ל אות ר' כתב בשם ספר חסד לאברהם דרעיא מהימנא אשר בזוהר הקדוש. כי רשב\"י ע\"ה נכנס לעולם הנפשות אל הזכוך ההוא בחסידתו ושם עסק בתורה עם נפש רעיא מהימנא וחיבר שם ספר רעיא מהימנא לצורך הדור כמ\"ש בתקונים ונתגלו לאמוראים ע\"י אליהו ז\"ל:", + "ובספר מאור ושמש (עקב) כתב בשם הזוה\"ק שהנשמות היו מגלים להתנא הקדוש רשב\"י ז\"ל תורה מה שאומרים בג\"ע והי' שמח עד למאוד שזכה לזה:" + ], + [ + "טעם. שכתוב במקום אחד מזמור לדוד ובמקום אחד לדוד מזמור כי לדוד מזמור הוא שירה שאמר דוד המע\"ה על ישראל. ומזמור לדוד הוא שאמר שירה על עצמו.*בספר לקוטים יקרים פי' המדרש פליאה ואתה ה' מגן בעדי. שדוד בעת צרה צעק עשה למען עשן פרח בעדי. כי פר\"ח עש\"ן בעד\"י הם נוטריקון אבות של דוד שהם פרץ חצרון עמינדב שלמון נחשון בועז עובד דוד ישי. כאשר כתובים בסוף רות. ובזה מתורץ מאמר חז\"ל מגן בעדי לא בעדי אלא בזכות אבות: זוהר שמות דף כ\"ב:" + ], + [ + "טעם. שהרעבתן נקרא זולל. לפי שנאמר אם תוציא יקר מזולל שהקדושה הוא יקר. והסט\"א היא זולל. והנה בהכל מעורב טוב ורע פנים וקליפה. והנה האוכל לברר. הוא לוקח היקר ונתעצם בו. והאוכל רק למלא רסן תאותו הוא לוקח הזולל ונתעצם בו. ישמח משה פ' בהר: " + ], + [ + "טעם. שאסור להסתכל בדמות אדם רשע. לפי שהסט\"א וצלם הטומאה מזיק למסתכל בו*בספר ישמח משה (פ' בא) כתב שיש צדיקים גדולים אשר בהסתכלן בפני רשעים הם מוציאין ברוב קדושתן הנצוצות הקדושות שברשעים אליהם כמו אבן השואבת המושך הברזל ולהם מותר להסתכל כדי להוציא ממסגר אסור והוי ממש פדיון שבוים. ויוכל להסתכל כל זמן שיש בו נ\"ק אבל אחר שהוציא ממנו הכל ונשאר רק רע אסור להסתכל בו:
ובספר דעת משה (פ' שלח) כתב דכמו שמבררין מן המאכל הניצוץ הקדוש אשר בתוכו. כמו כן כעת אנחנו בין העכו\"ם מבררין ומלקטין מן העכו\"ם הניצוצות הקדושות המלובשין בתוכן:
ובספר אגרא דכלה (בלק) כתב הנה ידוע חיות כל אומה הוא מחמת איזה ניצוצות מהקדושה השקועים בתוכה וכשישראל מבררים הניצוצות אזי תתבטל אות' האומ' כו' וכן במואב הי' ניצוץ הקדוש של דוד וזרעו אשר הי' ספון וטמון בקליפת מואב ולכך נצטוו ישראל שלא להתגרות בם מלחמה עד יגיע הזמן להתגלות הניצוץ הקדוש ואז מתבטל ממלכתם:
ובספר זרע קודש (ויגש) כ' וז\"ל שמעתי ממורי ורבי מהר\"מ מרימנאב נבג\"מ על מ\"ש חז\"ל על דורות ששתלן בכל דור ודור. כי באמת כיון שנקראים דורות בודאי הי' בהם ג\"כ צדיקים כי אין דור בלא צדיקים דאל\"כ א\"א כלל לבוא להוי' הנקרא דור רק שבתתקע\"ד דורות הי' הצדיקים מועטים מאד ולא הי' יכלתן להכריע את בני דורן לזכות לכך קמטו בלא עת והקב\"ה ברוב רחמיו לבל ידח ממנו נדח שתלן בכל דור ודור כדי שיתחברו אותן צדיקים המועטין עם הצדיקים שבכל דור ודור ויהי' כח בידם לברר הנ\"ק מכל הרשעים של תתקע\"ד דורות:
ובספר דברי יחזקאל בהפטרה מפ' שמות פי' בשם אביו הגאון הקדוש מצאנז זצוק\"ל הפסוק ביבוש קצירה תשברנה נשים באות מאירות אותה. כי מה שעינינו רואות שישראל מתפרנסים ממה שנושאים ונותנים עם האומות ומאין יבוא זה שפרנסת ישראל ילך ע\"י האומות. אך שכ\"ז הוא לברר הנ\"ק ולכן בעקבתא דמשיחא שהוא קרוב להבירור עינינו רואות בכל יום ויום שנתמעט השפע והריוח שהי' לישראל מהם. וזהו ביבוש קצירה שיתבררו הנ\"ק ולא ישאר בהם שום לחלוחית מהקדושה. תשברנה. יתבטלו מכל וכל. ולא יהי' לישראל שום יניקה מהם. אך עמך ישראל צריכים פרנסה. לזה אמה\"כ נשים באות מאירות אותה. שבעקבתא דמשיחא יהי' צדיקים במדריגות קטנות אשר הם תשושי כח כנשים. ואעפ\"כ יאירו סדר הקדושה שיהי' לישראל פרנסה מצד הקדושה ולא יצטרכו לעם אחר להיות להם יניקה מהם:
ובספר בית ישראל להרב הצדיק הקדוש מזידיטשוב זצוק\"ל כתב דשמות האומות שיש בתורה קבלתי אלולי לא נכתב שמותם בתורה הוא אחוזתם בקדושה הי' מטשטשים העולם ח\"ו ואנחנו בני אל חי האחודים ג\"כ בשמו ית' ובתורתו ממתיקין כל שמותם.
כתב בספר אגד\"פ אות קס\"ה בשם הזוהר וארא דאסור ליתן שלום לרשע ואי נותן לו שלום ואמר בל' דמתכוין להקב\"ה מותר ולא מקרי רמאות. דבלא\"ה מהראוי לכל בר דעת בעת דברו עם הבריות שיהי' כוונתו לקוב\"ה כענין היחודים שמייחדים הצדיקים בדיבורם בעת דברם עם בני אדם. וע\"ל סעי' ל\"ג בהשמטה בד\"ה ובספר: וזה לעומת זה המסתכל בפני הצדיק יועיל ראייתו. וכמו שאמר רבינו הקדוש האי דמחדדנא מחבראי משום דחזיתא לר' מאיר מאחוריו ואילו חזיתיה מקמי' וכו' עיין עירובין דף י\"ג ע\"ב:", + "של תתקע\"ד דורות. ובספר ילקוט ראובני (ויצא) כתב בשם גלי רזי תתקע\"ד דורות היו מגולגלים בצאן לבן ואח\"כ הוליכם יעקב למצרי' ומשם זכו להתגלגל במין אנושי ולכן היו ישראל פרים ורבי' מאד במצרי':" + ], + [ + "טעם. דכל התאוות יתבטלו בימי הזקנה ותאות הממון לעולם עומדת. משום שמעמידין על רגליו ע\"ד שפי' ז\"ל (פסחים קי\"ט) הפסוק ואת כל היקום אשר ברגליהם. זה ממונו של אדם שמעמידו על רגליו. ודבר המעמיד לא בטל. לחמי תודה:" + ], + [ + "טעם. שקורין בת קול ולא בן קול. מפני שיוצא במדה ואין כל אדם שמעו אלא הראוי לשמעו. ובת לשון מדה כמו אלפים בת יכיל.*ששה קולן הולך מסוף העולם ועד סופו ואין קולן נשמע ואלו הן בשעה שכורתין את עץ האילן שהוא עושה פירות הקול יוצא מסוף העולם ועד סופו ואין הקול נשמע. ובשעה שהנחש מפשיט את עורו. ובשעה שהאשה עם בעלה בעילה ראשונה הקול יוצא מסוף העולם ועד סופו ואין הקול נשמע. ובשעה שהאשה מתגרשת מבעלה. ובשעה שהולד יוצא ממעי אמו. ובשעה שהנשמה יוצאת מן הגוף הקול יוצא מסוף העולם ועד סופו ואין הקול נשמע. ואין הנשמה יוצאת מן הגוף עד שתראה השכינה שנאמר כי לא יראני האדם וחי. פרקי דר\"א פ' ל\"ד: שדי חמד מערכת הבי\"ת דף ס\"ו בשם הרא\"ש:" + ], + [ + "עוד טעם. שלא היו שומעים קול היוצא מן השמים אלא מתוך אותו הקול יוצא קול אחר כמו פעמים שאדם מכה בכח ושומע קול אחר היוצא ממנו למרחוק ואותו קול היו שומעין. לכך קורין אותו בת קול. תוס' סנהדרין דף י\"א ע\"א:" + ], + [ + "עוד טעם. לפי שאינו קול לו קול אליו כמו שנאמר וישמע את הקול מדבר אליו שזה נבואה ממש. אבל קול שאנו בו הוא דוגמת הנבואה במדריגה למטה ממנה ולכך קראוהו לו בת קול שהיא הבת לאביה. ולתשות כחה נגד הנבואה לא קראוהו בן קול אלא בת קול. תיו\"ט פרק בתרא דיבמות משנה ו'." + ], + [ + "טעם. ששירת החולדה הוא כל הנשמה תהלל יה.*בספר פחד יצחק כתב בשם הרד\"ק ז\"ל שפרק שירה שהעופות והחיות מקלסים לאו שהם אומרים כך וכך. אלא סברא הוא שאם הי' להם פה לדבר יש להם לומר כן. והוא כתב דקאי על המלאכים הממונים על הדברים ההם:
ובספר דברי יחזקאל תירץ בשם הגה\"ק מו\"ה משה טייטעלבוים זללה\"ה הפסוק והנה מן היאור עולות שבע פרות וגו' דהא פרות הם בהמות טהורות ופרעה הי' מסטרא דרע למה חלם לו מסטרא דטוב. עפ\"י דאיתא במשנה (כלים פי\"ז מי\"ג) כל שבים (העורות) טהור. חוץ מכלב המים. מפני שהוא בורח אל היבשה. והנה כאן כתיב מן היאור עולות שבע פרות שעלו מן היאור נמצא שהחלום הי' מבהמות טמאות. וע\"ל סעי' קכ\"ח: עפ\"י דאית' במקובלים שכל המינים הטהורים מקבלין שפען מן שני אותיות הראשונות של הוי\"ה. והטמאים מאותיות ו\"ה. והנה מצינו שכל מה שיש ביבשה יש בים חוץ מן החולדה. ומה שביבשה טהור בים טמא וכן להיפך. נמצא כל מין נשפעים מכל ד' אותיות הוי\"ה. אבל החולדה דאינה רק ביבשה ולא בים א\"כ אין לה שפע רק מאותיות ו\"ה ולא מאותיות י\"ה. ע\"כ אומרת כל הנשמה תהלל י\"ה. ישמח משה פ' צו בשם נחלת יעקב פ' ויקרא סי' ז':" + ], + [ + "טעם. למה קורין הגמון. שכתוב בישעי' ראש וזנב נביא שקר וגו' ותרגום של ראש וזנב הוא ריש והגמון. תשב\"ץ אות תקמ\"ד:" + ], + [ + "טעם. למה יושבות על הזכר ארבעים יום. כי אדם כלל כל התורה והתורה ניתנה בארבעים יום. לקוטי שושנים:" + ], + [ + "טעם. שסריס אין לו זקן. דמצינו בגמרא עד אברהם לא הי' זקנה ובא אברהם ואמר אב ובנו נכנסים לשער אחד ואין יודעים מי האב ומי הבן וניתנה הזקנה וזה הטענה לא שייך אצל סריס לכן סריס אין לו זקן.*בספר נחלת יעקב (לך) פי' בשם גדול אחד הפסוק (ישעי' נ\"ח) כה אמר ה' לסריסים אשר ישמרו את שבתותי. דידוע דברי חז\"ל אין בן דוד בא עד שיוכלו כל הנשמות שבגוף. ועוד אמרו אלמלא שמרו ישראל שני שבתות מיד המה נגאלין. והסריסים הללו איך בידם לקרב הגאולה ע\"י פ\"ו שיוכלו הנשמות שבגוף וצריכים לקרב הגאולה ע\"י שמירת שני שבתות. ולכן אמר אשר ישמרו את שבתותי:
כתב בספר פחד יצחק אות ס' ואני המחבר בהיותי בפאדווה אשר שם קבלתי עטרת הרפואה והפילוסופיאה ראיתי מיכאל שלום שהי' לו חולי בביצה אחת ולא הי' ראוי לביאה ולא להוליד והרופאים חתכו ממנו הביצה ההיא ונשאר' לו ביצה אחת לבד והוליד בנים אחר כן: נחלת יעקב פ' תולדות אות ז'." + ], + [ + "טעם. למה הוצרכו בדורות התנאים והאמוראים לשאול לתינוקות פסוק לי פסוקיך הו\"ל להביט בעצמם בספר. משום דבימיהם לא היו דפוסים והיו נכתבים תנ\"ך בקדושה בגליל' לא היו רוצים לטלטל כתבי הקודש בשביל צרכיהם. וזה פי' ז\"ל בפירוש ילקוט משלי אם בקשתי ליטול עצה מן התור' הוה נוטל. היינו לפתוח ספר לראות פסוק המזדמן. עיין סוף ספר דבש לפי. עוד פי' המדרש הנ\"ל עם בקשת ליטול עצה מן התורה הוה נוטל. היינו כל מה שהאדם לומד בכל יום יכול להתבונן עצה בכל ענינו כדת מה לעשות*ובספר שפתי צדיקים פ' בהר כתב בשם הרב הצדיק הקדוש וכו' מקאזיניטץ זצוק\"ל ביאר המאמר (אבות פ\"ב) דע מה למעלה ממך עין רואה ואוזן שומעת וכל מעשיך בספר נכתבים. כי בבית הראשון ידעו ע\"פ אורים ותומים. ובבית שני ע\"פ בת קול. וזהו דע מה למעלה ממך. היינו בימים קדמונים היה עין רואה באורים ותומים וזהו בית ראשון ואוזן שומעת. בבת קול וזהו בבית שני. וכעת בגלות המר יכול הצדיק לראות הכל במה שכתוב בספר. וזהו וכל מעשיך בספר נכתבים. וע\"ד שאמר הרב אלקי וכו' הבעש\"ט ז\"ל כי בפתיחת הספר יכול הצדיק לפעול כל משאלותיו וכעין נבואה:
ובספר אגרא דפרקא פי' הפסוק גם עדותיך שעשועי. רצ\"ל עדותיך הם שעשועי שאני דבוק בהן ועל ידן להשי\"ת. הם עצתי שאדע על ידן איך להתנהג בכל דבר ע\"כ. וכן ביקש גל עיני ואביטה נפלאות מתורתך והבן:
ובספר נצר חסד (אבות פ\"ה) ביאר המאמר הפוך בה והפוך בה דכולה בה ובה תחזי. כי באמת כשהי' שואלין למרן הריב\"ש איזה דבר הי' פותח איזה ספר זוהר או גמרא וכיוצא ולומד ואח\"כ משיב לשואל. ואמר שאור שברא הקב\"ה הי' אדם צופה מסוף עולם ועד סופו והיכן גנזו לצדיקים בתורה [הערת המדפיס: ובשם הרב הגאון מוהר\"ר אייזיק דק\"ק קאריץ זצוק\"ל שפי' דברי הפיוט אור עולם באוצר חיים אורות מאופל אמר ויהי. כי האור שיש לנו אינו אור באמת. רק שהוא יותר מאיר מחושך ולגבי חושך אנו מכנין אותו בשם אור. וז\"ש אור עולם האור האמיתי הוא באוצר חיים שנגנז לצדיקים לעתיד לבוא. אך אורות מאופל. זה האור שמאיר מאופל זה אמר ויהי. והוא נשאר אצלינו:] וכשאדם הצדיק לומד תורה לשמה צופה מסוף עולם ועד סופו. וזה ובה תחזי מסוף עולם ועד סופו:
כתב בספר ברכי יוסף יו\"ד סי' קע\"ט מצאתי בקונטרס כתיבת יד להרב מהר\"ר אליהו הכהן ז\"ל (בעל שבט מוסר) שכתב וז\"ל קבלתי מרבותי כשהיו רוצים לעשות איזה דבר והיו מסופקים אם לעשותו אם לאו הי' נוטלים חומש או ארבעה ועשרים והי' פותחין אותו ורואין בראש הדף מה פסוק הי' מוצא וכפי מה שמראה אותו פסוק הי' עושים ונמצא שהיו מתיעצים עם התורה כדת מה לעשות בכל עניניהם וזה עצמו רומז מאמרם ז\"ל ליטול עצה מן התורה דמורה היתר לעשות כן ואין זה בכלל משתמש בתורה עכ\"ל. וזה ג\"כ פי' דרשו מעל ספר ה':
ובספר פורת יוסף בסופו כתב וז\"ל אי' במדרש הנעלם בסוף איכה אינון משכילין דהוי בארעא קדישא כל אינין תנאים ואמוראים דכל עלמא כו' דכד הוי קיומא כחדא הוי אמר בר נש לחברי' מגו מילי דא דפרח מפימוי אנא חמו מה דיהא יומא דא או למחר כך וכך ע\"ש. וכעין זה שמעתי ממורי הבעש\"ט זלה\"ה כשהי' אחד לומד איזה משנה הי' אומר לו מה שיהי' לעתיד בגשמי כמעשה שהי' כו' ע\"ש:
ובספר הברית ח\"ש מאמר י\"א כתב וז\"ל גם השוטים והקטנים מודיעים עתידות מאשר יבואו. כמאמרם ז\"ל (בפ' השותפין) אמר ר' יוחנן מיום שחרב בית המקדש נטלה נבואה מן הנביאים. ונתנה לשוטים ולתינוקות. וזה בא מהערה אלהית עליהם. והם אינם יודעים מאומה. אבל הנבונים והמשכילים יבינו. ואני הולך רכיל מגלה סוד. אם ראה תראה ילדים קטנים משחקים ומצחקים באיזה חצר או רחוב. בנושאי המטה וחלופיהן. ועל כתף ישאו איזה עץ. ועליו דבר מה. או ילד א' מן החבורה. ועונים ואומרים שזה מת. אזי בטח תדע שבאותו חצר או רחוב יהי' בר מינן. וכן אם צחקו הנערים כאלו מצילין מטלטלין מן הדליקה ובורחים מן השרפה, נאמנה תדע שכן יהי' באותו מקום או באותו שכונה. וכן אם ישחקו ויעשו חופה תדע שבאותו שכונה יהי' חתונה ודעת לנבון נקל להבין דבר מתוך דבר: בני יששכר: " + ], + [ + "טעם שקובעים את המזוזה באלכסון. משום די\"א דצריכה להיות זקופה וי\"א שצריכה להיות שכיבה וע\"כ אנו יוצאין כל הדיעות וקובעין אותה באלכסון.*כתב בשו\"ת בית יצחק יו\"ד ח\"ב סי' צ\"ד דמי שהסיר המזוזה אדעתא לבודקה אם דעתו לקובעו מיד נראה שא\"צ לברך דספק ברכות להקל ול\"ה היסח הדעת מהמצו' דהרי הוא עוסק במצוה לחזור ולקובעה ע\"ש. ועי' פתחי תשובה שם סק\"א:
ועי' יד שאול סי' רפ\"ו סק\"ט שבבית שיש פתח על האגאניק שע\"פ הרחוב אף שאינו מקורה ע\"פ הרחוב כאן אינו עשוי לקירוי. ואף דאין בו דע\"ד רק כדי לרבע ממנו שלשיטת הרמב\"ם בזה חייב יש לעשות מזוזה בלא ברכה:
ועי' פתחי תשובה שם ס\"ק י\"א בשם ס' חמודי דניאל כ\"י דדוקא בית דירה צריך שיהי' דוקא ד\"א על ד\"א. אבל בית שער ומרפסת וגינה אפי' לית בהו דע\"ד חייבין. ועוד נראה במי שיש לו בית גדול ויש לו חדרים קטנים להניח שם חפצים דחייבים במזוזה ע\"ש:
ובספר דרושי ר' חיים כהן סי' כ\"ג כתב וז\"ל והנה הוגד לי שאין נזהרים לקבוע מזוזות במרתף וגם השער החצר וזה כמו כאלו הולך בלא תפילין שהרי הם סמוכים בפרשה:
ובשו\"ת רבינו עקיבא איגר סי' נ\"ח כתב דאם אין המזוזה בתוך תיק לא נכון להניח ידו עליה כמ\"ש התוס' בשבת דף י\"ד דכל כתבי הקודש אסור ליגע בידו ערום ופשיטא דגם מזוזה בכלל ואם רצונו להניח ידו טוב להוריד מלבושו אשר על אצילי ידיו להניח על המזוזה ע\"ש ועי' ט\"ז סי' רפ\"ו סק\"ה:
ובספר דרך משה כתב דצריך כל אדם ליזהר שיניח דבר מה על השם שד\"י כגון נייר או זכוכית כדי שלא ימחוק את השם. כי השם שד\"י ר\"ת \"שומר \"דלתות \"יישראל וזה דוקא כשאינו נמחק:
יזהר כשיוצא מן הבית לדור בבית אחר אזי לא יטול את המזוזה מהבית שיצא משם אם לא שנכנס עו\"ג אחריו לדור שם ומעשה באחד שנטל המזוזה ויצא וקבר אשתו ושני בניו ע\"כ יזהר בזה. ב\"מ דף ק\"ב: רמ\"א סימן רפ\"ט סעיף ו':", + "דחייבים במזוזה. בספר מעשה רב להגר\"א ז\"ל סימן צ\"ט כתב דאפילו רפת בקר חייב במזוזה. ואם חושש למקום מטונף יראה שיהי' השם סגור שלא יהי' נראה לחוץ:", + "אם יש ווילגאטש ולחלוחית במקום המזוז' יתן המזוזה בצלוחית ולחתום שם בעץ וטריפאקס. כתר תורה בזר זהב:", + "סמוכים בפרשה. ומה שאין נוהגין עכשיו לקבוע מזוזה ברפת בקר. מפני שעכשיו אין מדקדקים לנקותם תמיד ונפיש זוהמייהו. פ\"ת סי' רפ\"ו:", + "מרתף (קעלער) שהמזוזות עם הפתח שוכבים בארץ פטור דלא נקרא מזוזה אלא כשעומדת. קיצור ש\"ע סי' י\"א סעי' כ':", + "מרתף קטן שאין בו ד' אמות על ד' אמות ומשס נכנס לחדרים גדולים חייב במזוזה בזה החדר הקטן בשני פתחיו. בפתח לבית. ובפתח הפתוח לחצר אע\"ג דאין בו ד' אמות על ד' אמות. זכור לאברהם ח\"ג אות מ' בשם אחרונים.", + "אם נמחק השי\"ן משם שדי הנכתב על המזוזה מבחוץ יכתוב למעלה מן הדל\"ת יו\"ד אי למטה ממנו שם שדי מחדש והדל\"ת יו\"ד ישייר. ויוכל ג\"כ לתקנם או ימחוק המותר כיון דבלי השי\"ן אינו שם ומה בכך שנכתב תחלה בקדושה הרי האות גופו אם נחסר מקצת ממנו מותר למחקו אף דמה שנשאר נמי נתקדש מ\"מ כיון דנתקלקל קצת ואינו תורת אות עליו. א\"כ ה\"ה נמי אם נחסר אות אחת כיון דאינו תורת שם עליו עוד מותר למחקו כו' כי השם נתקדש ע\"ד שיהי' כולו אבל אם נחסר מהשם אזיל לי' קדושתו לכך בודאי מותר למחוק המותר אף בסת\"מ אם נמחק או נפסל אות אחת ממש מותר למחוק הכל. קנאת סופרים סי' פ\"ד:" + ], + [ + "טעם. שאין לבריא וכ\"ש לחולה לשלב האצבעות של ימין בשל שמאל. כי הם כוחות עליונים ימינים ושמאלים ואין לערבם. מעבר יבק שפתי אמת פרק י\"ד. ובספר הכונות כתב כשאדם משים אצבעותיו תוך אצבעותיו בלא כוונה מורה שהמדות העליונות הסכימו עליו דין גדול. ועי' זוהר ויקרא דף כ\"ד: " + ], + [ + "טעם. שנקרא הפל\"א בלשון הקודש נס. ע\"פ משארז\"ל מפני מה לא נאמרה נו\"ן באשר\"י.*בספר אמת ליעקב בעהמ\"ח ספר חוות דעת הקש' מה נשתנה מזמור זה מכל המזמורים שנאמרו באלפ\"א בית\"א שנאמר בהם נו\"ן. רק משום דחמש גאולות יש לישראל. ד' גאולות מד' מלכיות וממלחמת גוג ומגוג קודם ביאת משיח. וכנגדן אמר דוד המע\"ה חמש' מזמורים שמתחיל כל אחד בגלות ומסיים בגאולה. הספר הראשון היא למה רגשו גוים ומסיים ותציביני לפניך לעולם. השני היתה לי דמעתי לחם יומם ולילה ומסיים יהי שמו לעולם לפני שמש ינון שמו. בשלישי מתחיל מזמור לאסף כמעט נטיו רגלי ומסיים אדני נשבעת לדוד באמונתך. הרביעי מתחיל תפלה למשה כי כלינו באפך ומסיים וקבצנו מן הגוים. וחמישי הוא תהלה לדוד ומסיים ויברך כל בשר שם קדשו לעולם ועד וזה מור' על גאול' החמישי שתהי' גאולה שלימ' שתהי' הארץ מלאה דעת ויביאו כל בשר להשתחוות לפני הקב\"ה ולכך נאמר לעולם ועד שלא יהי' אחריו שום קלקול ולכך לא נאמר נו\"ן במזמור זה שלא יזכר עוד מפלה לישראל ח\"ו: מפני שיש בה מפלתן של שונאי ישראל שנא' נפלה לא תוסיף וכו' ואמרו אח\"כ אפ\"ה חזר דוד וסמכה ברוח הקודש שנאמר סומך ה' לכל הנופלים נמצא לפי\"ז הנפיגה נרמזת בנו\"ן והסמיכ\"ה לאקמא מעפרא נרמז בסמ\"ך וזה מורה תיבת נס בישועה וגאולה שהש\"י מקים לכנסת ישראל. בני יששכר.", + "נרמז בסמ\"ך. וזה ענין ושא נ\"ס לקבץ גליותינו שהוא להרים הנו\"ן ע\"י הסמ\"ך. דברים נחמדים בשם חכם אחד:", + "מקום לכנסת ישראל. וענין הנס דרך התורה לצות על האדם שיעשה כל יכלתו בדרך הטבע ומה שיחסר הטבע בהן ישלים הנס. כענין התיבה שצוה ה' לעשותה כשיעור הזה. ולרבוי המינין שיצטרך להביא לתוכה היתה קטנה עד מאד. כי יצטרך להביא שם בהמות ועופות טמאים וטהורים. וחיות קטנות עם גדולות שנים מכל ויש חיות גדולות כפילים וראמים. ולפי הטבע חמשים תיבות כיוצא בה היו קטנות מהכיל את המינין האלו כלם. אבל הי' הענין נס גדול ומיעוט החזיק את המרובה. ולזה צוה לעשות את התיבה מעץ הידוע ובמדת ידועות באורך וברוחב וקומה. והקב\"ה יכול להצילם מבלי תיבה ושילכו על פני המים או יכול להפריח באויר כי כל יוכל ולא יבצר ממנו מאומה.*ובספר מעין גנים להמקובל הקדוש רמ\"ע מפאנו זצק\"ל (לפסח) כ' שסיחון ועוג משירי המבול היו והתיבה לא קלטתן כי לא נצולו בזכות עצמן. ונשארו בחיים לקדש בהם ש\"ש ע\"י משה עבד ה' במלחמת האמורי: רק דרך התורה לצוות על האדם שיעשה כל יכלתו בדרך הטבע ומה שיחסר הטבע בהן ישלים הנס. וכענין שתצוה התורה באנשי המלחמה שיצאו חלוצים לצבא. רבינו בחיי נח (שם סעי' נ\"ט) ע\"כ פורק אין מידם. ונראה ג\"כ לפרש עפ\"י מה שכתב בספר אור החכמה (נצבים) כשאדם חשב להיות ראש כשהוא כובש לבני עירו או לחבירו יורה רוממת יכולתו וגבורותיו והנה יורה על אכזריות ורוע התכונה*בזוהרי חי (פקודי) כתב וז\"ל אמר לי מורי דודי הק' רבינו צבי מיום שגבר מלכות הרשעה צריכים שמורה גדולה לכל מי שיש לו איזה התנשאות שלא יהי' רשע. והראה לי ראה בני שזה ממונה לחלק כפות לאורחים כמה רשעות עושה לכל א' והיא התמנות קטן מכ\"ש וכ\"ש עכ\"ל: ולזה יש לו להשלים עם זולתו כדי שיורה על טוב התכונה. כמשל הדבורים שיש להם עוקץ בפיהם בו ינשכו. והנה הדבורה הגדולה שהיא מלכם של כת הדבורים לא ימצא לה עוקץ בפיה כלל. כל זה לפי שהבורא הכל לא רצה שתוכל להשלים את חרונה מפני היכולת החזק אשר לה. וממנה ילמוד האדם שעם יכולתם לא יעשו חרון אף. אבל יתמידו יכולתם וימנע מעוקץ אכזרי אשר ישחית את העם. שזה ענין והוכן בחסד כסא יכולתו. כי החסד אעפ\"י שיש לאדם יכולת לעשות ימחול.", + "וז\"ש עבדים משלו בנו כמשל הדבורים שיש להם עוקץ בפיהם אשר בו ינשכו ויתמידו יכולתם בהעיקץ שבפיהם. ע\"כ פורק אין מידם:" + ], + [ + "טעם. לשבח שנותנין פדיון להצדיק. עפ\"י מ\"ש בספר ליקוטי תורה פ' פנחס דניצוצי של אדם המה בתוך חפיציו שבבית ע\"ש. וגם כאן כיון שהמעות שנותן להצדיק המה מעורבים עם ניצוצות נפש הנותן*בספר אגרא דכלה (שופטים) כתב וז\"ל ידוע מאנשי מעשה רבותינו הקדושים בעלי רוה\"ק כאשר בא לידם איזה ממון מאנשים בלתי הגונים לא רצו ליהנות ממנו בכדי שלא יקנו קנין בנפשם מכח הפועל שבקרב הממון. וכבר הי' לי פ\"פ לפני רבותינו בנידון זה ואמרו לי שעכ\"פ בממון כזה בבוא לידי האדם יראה האיש המקבל שיבא לידי איש אשר לא מבני עמינו הוא. ומצאתי סמיכות לזה בתורתינו מענין יעקב שהשתדל במקלות ואמר אח\"כ בבואו לארץ נכסי חו\"ל אינן כדאין לי ועשאם כמין כרי ונתנם לעשו כידוע מרז\"ל. וכבר דברו במה שנאמר ויקח מן הבא בידו מנחה לעשו. היינו ממה שסיגל בתחבולתו ע\"י השתדלות במקלות וכיוצא. מזה שלח מנחה לעשו אחיו. משא\"כ מה שהשי\"ת בעצמו פעל ועשה כמאמר המלאך ראה העתודים העולים על הצאן הנה מתת אלקים הוא לא איכפת לי':
ובספר נצר חסד אבות פ\"ד מ' ט\"ו כתב דהצדיקים נוטלין השפע מן השכינ' הקדוש'. אבל הרשעים מקבלין שפע מן הקליפות. וזה תמיהת הצדיק רבי ינאי אין בידינו לא משלות רשעים. שאין אנו נהנין מהם כלל וכלל לא ברוחניות שהם מקבלין שפע מן הקליפות ואנו נזונין מן השכינ' וגם בגשמיות אין הצדיק נהנה מרשע גמור. וכן ראיתי לצדיקים שלפעמים השליכו מעות רשע גמור לבית הכסא. ואף לא מיסורי הצדיקים. כמו שמבואר בגמרא תכלית היסורין הושיט ידו ליטול שתים ועלה אחת וביאר מרן ריב\"ש זצ\"ל שהמאמין שכל זה אינו במקרה אלא בהשגח' פרטיות ותיכף ירא וחרד ועושה תשוב' די לו ביסורים קלים אלו. וזהו תכלית של היסורין לשוב בתשוב' שלימ'. וכל זה הם יסורים של הצדיקים שהם יסורים קלים. ואעפ\"כ אין לנו מיסורי הצדיקים. אלא יסורים גמורים ומרים והוא תמוה קיימת ואין אנחנו משיגין דרכיו: לכן יכולת ביד הצדיק להטיב עם הפדיון ע\"י המעות.*ובליקוטי תור' וש\"ס מהרי\"א בהקדמ' מס' דברים כתב בשם הרב הצדיק הקדוש מוהר\"ר יצחק אייזיק מזידיטשיב זצוק\"ל ששמע מהרה\"ק מוהר\"ר יהודא צבי מראזלי זצללה\"ה שראה את רבו וחותנו הקדוש מוהר\"ר צבי מזידיטשוב אחר הסתלקותו ושאל אותו אם הוא כבר על מכונו בג\"ע העליון. והשיב לו שאינו רוצה לילך למקומו עד שיתקן כל אנשי שלומו ויעמידם על מכונם בשורש העליון. כך סיפר הרה\"ק מזידיטשוב בשם הרה\"'ק מראזלי זי\"ע (ואמר שמי שדבוק בחיים חיותו לצדיק אמת אחר פטירתו מזה העולם מראין לו את רבו והוא מוכרח לעשות לו טוב' בעה\"ב) וסיים הוא ע\"ז ואני נתיישבתי בדעתי למה לי הטורח הזה לאחר פטירתי מוטב שאתקן אותם ואעמידם על מכונם כ\"ז שאני בעה\"ז:
ועד\"ז ביאר הפסוק בספר צמח דוד מהרב הצדיק הקדוש אבד\"ק דינאב זי\"ע אל תזכר לנו עונות ראשונים מהר יקדמוני רחמיך כי דלונו מאוד. ע\"ד המעש' המקובל בימי הקדוש רמ\"מ מרימנאב זצללה\"ה אשר באו נפשות ישראל מעולם העליון לפניו בקובלנא אשר הה\"ק המגיד מזלאטשוב זצל\"ה הוא למעל' בראש הב\"ד ומאד מחמיר בעון המקרה ר\"ל על כי קדוש וטהור הי' מימיו ולא טעם טעם חטא זה והועילו בקשתיהם ונתמנה אחר תחתיו. וחזרו לפניו לאמר לו יישר כחו כי היקלו מעליהם. כי העון הוא לפי הדור. וזהו בקשתינו שהעונות שנחשבו בדורות הראשונים אל יזכר לנו. כי המה היו גדולים במדרגתם אבל אנחנו דלונו מאוד ולפי קטנות המדריג' תיקטן העון:
ובספר שארית ישראל כתב בשם הרב הצדיק הקדוש מוהר\"ר שלמה מקארלין זצוק\"ל שאמר שבשעה שאמר הבוחן ובודק גנזי נסתרות ראה שהוליכו נשמות שהיו שלש מאות שנה בג\"ע לגיהנם. ועי' קונטרס אחרון לטעמי המנהגים בהשמטה לסעיף תתרכ\"ג בד\"ה ובצל\"ח: אזור אליהו פ' תצא:" + ], + [ + "טעם. כאשר זמם ולא כאשר עשה כי הרגו אין נהרגין*ובחוט המשולש כתב שעוד בשנת תקל\"ו הי' יכולת להב\"ד של ארבע ארצות אשר על ידם הי' התנהגות מקהלות ישראל של ד' ארצות לשפוט וליסר כל משחית ומכלה מבני עמינו וגם בידם הי' שבט מוסר ליסר המסור וכמו שסיפר קדוש זקנו מאוה\"ג רבינו משה סופר זצ\"ל בעל שו\"ת חתם סופר שהוא בעצמו הי' באותו מעמד כאשר דנו בב\"ד של ד' ארצות מוסר אחד והוא הי' אז צעיר לימים כבן י\"ג שנים והגאון בעל מראה כהן ז\"ל אשר הי' אחד מדייני ד' ארצות וקראוהו לוועד ולמושב ב\"ד לעיר בראד בגאליציען והוליך את הבחור משה סופר הקטן אשר הכירו מאז אתו עמו בעברו דרך עיר פפד\"מ להשתעשע עמו על הדרך ובבואם לבראד הוליכו אותם אל חדר גדול מקום וועד ומושב ב\"ד והביאו לפני הב\"ד איש זקן בעל צורה וקומה וזקנו מגודל והרב מראה כהן ז\"ל האמין שזה האיש הוא ת\"ח ונכבד ועמד מפניו לקיים והדרת פני זקן. אמנם זה הי' המוסר ואותו דנו ואחר גביית עדות ושקלא וטרי' יצא חייב בדינו ושלוחי ב\"ד הוליכו אותו לחדר מיוחד וחנקו אותו שמה ר\"ל. למען ישמעו ויראו ולא יזידון עוד. וכח זה ושארי יפוי ניטל אח\"כ מהם ונתבטל כל ענין ארבע ארצות אשר הי' איזה מאות בשנים ע\"ש: הוא כי התורה סומכת על זכות הסנהדרין שלא ישפכו דם נקי ואלמלא שכבר נתחייב הנהרג ממקום אחר לא נתגלגל עונש זה על ידיהם ולפיכך מניחים העדים כאלו ידענו שאמת העידו אבל כשהוזמו קודם שנהרג הרי הן נהרגין כפי מחשבותם הרע.*ובספר דברי שאול (שופטים) כתב דלכך דרשו כאשר זמם ולא כאשר עשה ע\"פ מה שאמר הרב המגיד מדובנא ז\"ל דלכך שנאת חנם חמור כ\"כ עפ\"י משל לאחד שבא לב\"ד לקבול שחבירו סטר לו בפניו. ופסקו שיסטור לו ג\"כ כנגדו. וטען הוא הנה אני אסטיר לו על אשר סטר אותי אבל עדיין הוא הוסיף לי יותר שאני סוטר אותו על מה שסטר לי אבל הוא סטר לי בחנם על לא חמס בכפי. וזה ששנאת חנם חמור כ\"כ ע\"כ. והנה כאשר עשה לא שייך שזה הרגו בחנם וזה הרגו לאשר הרג אותו ולכך כאשר זמם הרי לא הרגו וזה הרגו בפועל. וא\"כ בערך מה שזמם נתקיים מה שהרגו ממש. אבל בכאשר עשה לא יתכן לקיים כלל שמה יקיימו על אשר עשה בחנם. ופי' בזה ג\"כ מה שדרשו עין תחת עין ממון. ואם יתן עין תחת עין ממש א\"כ עדיין לא נשלם הכוונ' שזה סימא עינו על שסימא עינו אבל עוד לא נשלם החפץ על מה שסימא עינו חנם. אבל בדמי עינו נשלם החפץ והתכלית שיתן לו חמש' דברים וישלם לו דמי עינו:
ובהשמטות שם כתב דנתחדש בזמנינו שמצאו לאיש שנרצח ומת ולא נודע מי הכהו ורופא מומחה א' ראה היטב בעין הנרצח על פערגרעסערינגס גלאז ומצא צורת הרוצח נחקק עליו ומתוך זה הכיר מי רצחו:
ובספר נשמת חיים מאמר שלישי פ\"ג פי' שופך דם האדם באדם דמו ישפך. שהמכה אדם בסתר בעברו לפני גופו קודם קבורתו מיד דם הנהרג תוסס ונשפך לחוץ. וכן כתב בעל ספר חסידים כשנהרג אדם אם יבא עליו הרוצח תפתח המכה ומביע דמו כדי שינקום מן הרוצח: בחיי פ' שופטים: " + ], + [ + "עוד טעם. כאשר זמם ולא כאשר עשה כי הרגו אין נהרגין. לפי שחטא זוממין הוא כ\"כ גדול שגרמו הריגת נפש נקי בעדותן השקר שלא יהא להם כפרה במיתת ב\"ד לכן אין נהרגין לאפוקי עד שלא הרגו בעדותן חס רחמנא עלייהו שיהא להם כפרה במיתת ב\"ד ולכן נהרגין שיהא להם כפרה. מסורת הברית. ועי' ט\"ה ח\"א סעיף רצ\"ב בהשמטה:" + ], + [ + "טעם. מה שארז\"ל כל המיצר לישראל נעשה ראש. כי באמת נתן הבחירה לכל אדם לעשות מה שלבו חפץ. אבל מראשים ושרים ניטלה הבחירה כדכתיב לב מלכים ושרים ביד ד'. לכן כאשר מיצר לישראל נעשה ראש. ואז נוטלין ממנו הבחירה ומוכרח הוא לעשות רק כפי רצון המקום ב\"ה:*ולזה אמר עבדים משלו בנו ולא מלכים אשר לבם ביד ד' ואינם עושים כפי רצונם ובחירתם. אלא הם עבדים ויש להם הבחיר'. ע\"כ פורק אין מידם. נחל אשכול בשם הרב מהר\"ש אלגאזי:
ובספר אמרות טהורות כתב בשם מהר\"י ז\"ל הטעם על מה שאמז\"ל כל המיצר לישראל נעשה ראש כי היות הקב\"ה רוצה להפרע מן הרשעים הללו ואין זה כבודו של מקום להתגרות בבריה פחותה ושפל אנושי לזה הקב\"ה מגביהו ונעשה ראש ואח\"ז הקב\"ה נפרע ממנו. וזהו כוונת הכתוב לפני שבר גאון. ועי' תוס' חגיגה דף י\"ג ע\"ב בד\"ה שלא: " + ], + [ + "טעם שאם יצטרך אדם לצדיק עבור איזה תפלה נותן לו פדיון נפש סך מה ובלא זה אינו יכול להתקרב אצל הצדיק כלל. משום דע\"י הנתינה הנ\"ל הוא מקשר נפשו ברצון של הצדיק במה שמחסר ממנו ונותן להצדיק ובאמת הצדיק אח\"ז עושה בהמעות כלבבו ונותן לאחרים צדקה או שאר דבר מצוה ולפעמים נהנה בעצמו מהמעות כפי שכלו לכך אפי' הצדיק שאינו רוצה ליהנות משל אחרים מקבל מעות מאדם כדי שהאיש יוכל להתקשר עמו לכך אפי' שמואל שלא נהנה משל אחרים עכ\"ז לטובת האדם הנותן קיבל משל אחרים.*וחלילה לומר שדוקא רבו הוא צדיק גמור ותו לא. ובספר רחמי האב כתב ששמע מהרב הגאון הקדוש רבינו חיים מסאנץ זללה\"ה שאמר פ\"א בסוכ' אם אשמע מא' מאנשיי שיאמר שדוקא רבו הוא הצדיק ותו לא אעברנו משרשו כי יש הרבה עבדים למלך הכבוד ואלו הי' שלום בין הצדיקים וחסידים כבר הי' בן דוד בא ולמה יפסול א' עבודת חבירו ויקפיד אם א' מחסידיו נוסע אל צדיק אחר. ופ\"א בא הצדיק ר' דוד זלאטעס לקבל פני אור עולם רבינו מאיר מפרעמישלאן זצק\"ל, ושאל את ר\"ד מה מדה טוב' למדת מהצדיק מבעלז והשיב למדתי ממנו מדת לב טוב כי הי' נוח לבריות מאוד ואחז ר\"מ א\"ע בראשו והקפיד ואמר וכי מאיר לא טוב היא והשיב ר\"ד אל יחר בעיני אדוני כי אצלי הוא מוסכם כי כל צדיק הוא מסכת בפני עצמו במס' ברכות אני לומד הלכות ברכות ובמסכת שבת עניני שבת ואין זה דומה לזה ואין מסכת שבת מקפדת כשלומדין מסכת ברכות ויש מי שלומד מסכת א' בעיון גדול יורד לעומקא ומס' א' לומד שיעור פשוט כן הדבר הזה אצל צדיק א' נוסע ומקשר עצמו בו בקשר של קיימא ואצל צדיק אחד נוסע ללמוד ממנו איזה מדה ולראות הנהגותיו ולהסתכל בצורתו כי הסתכלות בפני הצדיק תועלת גדול' לנשמה. ע\"כ אין להקפיד אם איש אחד מאנשיו נוסע לפעמים לצדיק אחר. ומי לנו גדול מאבי הנביאים שאמר המקנא אתה לי מי יתן כל עם ד' נביאים כי יתן ד' את רוחו עליהם ע\"כ:
ובספר קרבן עני כ' על מה שפירש\"י על פסוק ואתה תחזה מכל העם אנשי חיל שרי אלפים. תחזה ברוח הקודש. מאי רוה\"ק הי' צריך לזה. רק שלא שמו שר האלף רק מי שהי' לו נשמ' כוללת מאלף אנשים כמו מרע\"ה שהי' נשמתו כוללת מס' ריבוא. ולכך כל אותן אלף אנשים שהי' שורשם משורש נשמתו הי' הוא הממונה עליהם וכן שרי מאות ושרי עשרות. וכן היא בזמנינו מי שנוסע באמת לצדיק אחד תדיר מסתמא יש לו שורש נשמתו שם. ומכאן תוכחה לאותן השוטים המקפידים למי שאינו נוסע דוקא לרבם אף שנוסע לצדיק אחר כי מסתמא אין שורש נשמתו שם:
ומבואר באגרת שבסוף ספר נועם אלימלך דכל זה מה שעומדין איזה רשעים להלשין על הצדיקים ולצער אותם ולשפוך דמם כמים בחירופין וגידופין ובבזיונות ובליצנות הסיב' הוא שהצדיק הולך בדביקתו ואהבתו וזיו השכינ' עליו שורה והולך בכל יום ומאיר ממדריג' למדריג' ובהכרח לפעמים נכשל באיזה חטא קל בברכ' בלא כוונ' ובהיסח דעת מן התפילין וכיוצא וזהו בעצמו ליתן חלק שלא יקטרגו המקטריגים עליו כנודע אבל אעפ\"כ יש קטרוג רק עליו שמקטריגין מלמעל' לומר שאין מעשיו זכים ויש בהם איזה פנייה ולכן הש\"י שולח לצדיק נסיונות ורוב נסיונות ע\"י אנשים רעים שמבזין איתו ומחלישין דעתו ושופכין דמו כמים והוא עומד בצדקו ולא עוד אלא שמוסיף אור ואהב' ודביקות ושמח' בעבודתו:
ובספר נתיב מצותיך כתב בשם חותנו הצדיק מוהר\"ר אברהם מרדכי מפינטשוב ששמע מפיו של רבינו אלימלך שאמר יניחו מלחלוק עלי שתי שנים ואביא משיח וגאול' שלימ' ואמר חידוש נפלא הוא לי על התנאים שצפו ברוח קדשם עד סוף כל הדורות וכתבו כל כך גזירות רעות ויסורים שיהיו קודם ביאת משיח ולא ראו שאלימלך יהי' בעולם וכל אלו הרעות והגזירות כבר המתיק אותם וביטל אותם אלימלך ע\"כ:
עוד כתב שגם למרן הבעש\"ט ציערו אותו מאוד הרשעים עד שפעם אחת שלחו אחריו שיבוא לאיזה ענין והכוונ' הי' להכותו ולהרגו והוא אע\"פ שראה הכל נסע וכשבאו לשם עשו לו סעוד' גדול' והשקהו יין ישן של מאה שנים כשהיו שותין ממנו מעט היו משתכרין והכוונ' הי' שבתוך השכרות יעמדו עליו להכותו מכת רצח וצוה שיתנו לו תפוחים והי' לו כוונ' ושם ויחוד שהתפוחים מפיגים היין כמבואר בזוהר ושתה הרבה ולא נשתכר והם בהכרח ג\"כ שתו וכשראו שנפל' עליהם תרדמ' גדול' וכבידות ציוו לסגור המבצר בדלתים ובריח שלא לברוח והתחילו לבזות אותו ולריב עמו אבל נפל עליהם שינה ונעשו כפגרים והוא צוה למשרתו שיאסור המרכב' ליסע משם ואמר לו המשרת רבינו הדלתים סגרו במנעול ובריח חזק ואמר להמשרת לך אמור להם משמי שיפתחו והלך ואמר ופתחו ברעש גדול וכשראו הנשים שלהם המופת הזה בקשו ממנו בבכי' שלא יהי' עונש על ידו והשיב להם שנגזר עליהם שריפ' ומגפ' ודלות וכל הנולד מהם יהי' לו מום והפצירו בו ואמר שעד עשרים שנה יתעכב הגזיר' ע\"י בקשתם ונסע משם ומחמת פחד הרשעים נסע עשרים פרסאות בהרף עין ע\"י קפיצה כי זה הי' נקל לו כנודע ממעשיו ששלח אחריו ר' אבא מדראהביטש שנשתגעה אשתו והתפלל מנח' בעיר פדאהייץ ובתחלת הליל' בא לק\"ק דראהביטש והתפלל מעריב בבהכ\"נ כמפורסם ואמר שאם הי' נוגעין בו להכות הי' נחרב חצי עולם וכל זה הי' ע\"י נחשים צפעונים שדברו סרה ולולא כן הי' מביא הגאול' והי' מחזיר כל העולם למוטב. ואחריו קם רבינו הקדוש קדש קדשים רבינו דוב בער המאיר לארץ והי' לו שלש מאות תלמידים כולם בעלי רוח הקודש אמיתי ועליו עמדו נחשים ועקרבים בלי שיעור עד שהסיתו גם לגדולי ישראל והי' ריב ומחלוקת מה שלא הי' בזמן קרח וכל זה הסיב' ע\"י שהצדיק הולך בכל יום ממדריג' למדריג' עומדים עליו נחשים ועל ידם נקרעו כל הדינים ממנו עד שנתגלה לו אור עליון מעין עוה\"ב לילך מעולם ועד עולם מדריגות גדולות כי בודאי מי שהולך עם זבל וקש ותבן לא יעמדו עליו לסטים והולך בשלום עם זבל שלו המסריח אבל ההולך באבנים יקרות כמה וכמה רוצחים ולסטים עומדים עליו ועדיין השטן מרקד בינינו לעשות פירוד לבבות ושנאת חנם ולדבר סרה על צדיקי אמת להאריך עלינו הגלות המר והמקבלו והשומעו והשמח והיושב במסיבתם לא יהי' לו חלק באלקי ישראל בודאי ואני ערב לו שלא יראה בנחמת ציון וירושלים:
וכן הי' מעש' שאירע להקדוש רבינו יצחק מדראהביטש שהי' לו ענין שתיכף שאמר בידך אפקיד ישן לו ואם אירע שלא יכול לישן הי' יודע שעשה איזה חטא ואינם רוצים לקבלו עד שעשה תשוב' ופעם אחת פשפש ולא מצא עד שבדק וחקר שהי' עומד במסיבות לצים שעשו ליצנות ממרן אלקי הבעש\"ט והוא שתק ולא מיחה ותיכף עמד ממטתו וצוה לעגלון שלו שימסור לו הרכב ונסע תיכף לק\"ק מעזבוז לבקש ממנו מטו. ומרן לא הכירו מעולם ולא הי' מכיר אותו שום אדם במעזבוז והלך הרב ר' יצחק לבית מדרשו של מרן להתפלל ועמד שם בזוית להתפלל ובעת קריאת התור' קרא אותו מרן מורה רבינו ר' יצחק בן ר' יוסף ואמר לו שלום עליכם מורי ורבי התלוצץ על הבעש\"ט ונסע דרך כזה ובעש\"ט מוחל בלב שלם. ראה כמה הגיע תנועה של לשון הרע ואתם אחיי השמרו בנפשכם וחיו לאורך ימים ע\"כ:
ובספר רחמי האב כתב ששמע מפה קדוש הרב מראזדעל איך שרבינו דוב ממעזריטש נצטער על שנעשה מפורסם וגילו לו מן השמים שפעם א' נסע בחוה\"מ דרך שלא הי' צריך והקב\"ה מדקדק עם הצדיקים כחוט השערה וחשבו לו זאת כמבזה את המועדים ולכך נענש שנעשה מפורסם: עיין אזור אליהו פ' קרח: " + ], + [ + "עוד טעם. למנהג הנהוג בבוא איש ישראל אל הצדיק ומבקש ממנו שיתפלל בעדו נותן לו ממון עבור זה. משום דהנה התבודדות לתפלה ולנבואה צריך להגביה השכל. ולהקטין החומר הגס ולקבל שפע אלקי בהכנת מוחין דגדלות. והנה גסות החומר מושך אחור לבל יתן מקום להכנת השכל רק להמיית תאוותו. ע\"כ עצה היעוצה ליתן לו איזה דבר יוטב בעיני החומר ויניחוהו להתבודד ולהתפלל. והוא דמיון השעיר של יוה\"כ ודמיון השערות שבתפילין.*ועי' ברכות דף ק\"ה ע\"ב דכל המקריב דורון לת\"ח כאלו הקריב בכורים. והגאון חיד\"א כתב בשם נח\"י פ' לך שלא ימנע הת\"ח מלקבל דורון שמזכה לנותן וכו' ע\"ש:
ובענין תפלת הצדיק כתב בספר מגיד תעלומה להרב הצדיק הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל (ברכות) וז\"ל שמעתי בשם כבוד אדמו\"ר הרב הקדוש מוהר\"ר יעקב יצחק זצוק\"ל דלפעמים הצדיק נענה אפילו בדיבור בעלמא בלא תפל' רק כשאומר יהא כך וכך והשי\"ת מקבל דבריו. רק שהחילוק הוא אם נעשית מבוקשו ע\"י תפל' הוא דבר המתקיים. משא\"כ אם נעשית רצונו בדיבור בעלמא אינו בטוח שיהי' דבר המתקיים ע\"כ. ופי' בזה תשובת חנה אל הנער הזה התפללתי. תפל' ממש. ולא דיבור בעלמא. הנה מוכרח הוא שתהי' דבר המתקיים:
ובספר זרע קודש פ' וישלח כתב שמעתי מפי אדמו\"ר מלובלין שאמר שהוא מתפלל על אדם שיושפע לו עשירות ובהשפע' זו נשפע גם יראת שמים כי שפע המקום ב\"ה נכלל מכל טוב וכשהקב\"ה ישפיע לאדם טוב' בתוכה כל מיני טובות אפי' יראת שמים דהיינו העזר הבא לו מקודש ע\"ד מי הקדמני ואשלם:
ובספר מדבר קדמות להגאון חיד\"א זללה\"ה כתב בשם המקובלים שנשיקת התלמיד לרבו מועיל שתתקים ברכת הרב על התלמיד לעולמו עד:
ובספר לב שמח כתב אדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל בהקדמ' בשם זקינו הגאון הקדוש מהר\"ש מבעלז זצוק\"ל שאמר ששמע מצדיקים שאם צריך לישועה או לאיזה דבר יצייר במחשבתו צורת הצדיק לנגד עיניו ובודאי יוושע. אגרא דפרקא אות ז' בשם הר\"ן: ", + "כאלו הקריב ביכורים. בס' איזור אליהו (תבא) כתב הטעם שאמז\"ל כל הנותן דורן לת\"ח כאלו הקריב ביכורים. לפי שהתורה נקרא ראשית שנאמר ה' קנני ראשית דרכו. לכך כיון שנותן דורן לת\"ח הוי כאלו הקריב ביכורים שמחזק ראשית דקדושה:" + ], + [ + "עוד טעם דהענין הוא בבא איש להתפלל אל הש\"י בעד חבירו הנה יחשב לעזות ח\"ו באמור לו למה חבירך אינו מתפלל בעצמו ע\"כ הוא לקבל זו רוח יתירה בך שאתה הגון בעיניך מחבירך להתפלל לפני בוראך. ע\"כ עצה היעוצה ליקח איזה שכר ע\"ז. וא\"כ הוא תשובה בפני המקטרג בשביל זה אני מתפלל בשילמו משכורתי ומחויב אני לעשות שליחותו.*ובספר זרע קודש (בשלח) כתב יש עתים שצריך הצדיק לעשות באופן זה שלא להתפלל בפירוש כמו שאנו רואים בצדיקי הדור כשבא אדם לפניו ומבקש מאתו שיתפללו עליו בעניני הצטרכות ומשיב לו הצדיק בהעברה בעלמא השי\"ת יעזור לך וכדומ'. ומי שהוא צדיק גדול פועל מדיבור זה תיכף כי זה הדיבור בעצמו היא תפל' לו ית\"ש רק שהוא בהסתר מפני שרואה הצדיק שעת לירא מקטרוג. וצריך להסתיר תפלתו שלא ירגישו כלל המסטינים שהוא מתפלל:
ובליקוטים שם כתב דרפוא' שייך בכל דבר. ע\"ד שהעולם אומרים אדם זה חלש בכיסו. ואם חסר מאתו זה הדבר נקרא הדבר זה קצירו. שקצרה השפע בדבר זה אצלו:
כתב בספר אגרא דפרקא אות ע\"ג וז\"ל קבלנו מהצדיקים בשעה שהאדם צריך להתפלל על חבירו ורואין ח\"ו שהדין מתוח יתפלל עליו במחשב'. ועוד קבלנו להתפלל עליו ברמז דהיינו אם צריך לרפוא' יתפלל עליו על מזונות שהרפוא' כמזונות וכיוצא. והשי\"ת בוחן לבות וכליות הוא יודע מחשבתו ובעלי הקטרוג לא יקטרגו. כיון שאין תפילתו בפירוש על הדין המתוח עליו, כך קבלנו עכ\"ל:
ובספר צפנת פענח כתב בשם הרמב\"ם כמו שיש חולי הגוף. כך יש חולי הנפשות והת\"ח הם רופאי הנפשות. ובספר הדרת קודש כתב שמעתי לא יחל דברו ועי\"ז כבל היוצא מפיו יעשה השי\"ת. כמו שמצינו בר' יהושע בן לוי ע\"י שלא התיר לעצמו שבוע' מעולם נתקיים שבועתו ונשאר בחיים בגן עדן :
ובספר מאור ושמש (בלק) כתב שמעתי מפי אדמו\"ר בוצינא קדישא מוהר\"ר אלימלך זצוק\"ל ששאל אותו הצדיק המפורסם בוצינא קדישא אחיו מוהר\"ר משולם זושא זללה\"ה בזה\"ל אחי למוד לי זה שאתה הוא פועל ניסים ונפלאות ומעשים נוראים שאוכל ג\"כ לפעול כך. והשיב לו אדמו\"ר שהוא ע\"י התחברות הצדיקים ואהב' וחיב' וריעות ביניהם עי\"כ נפעלים ונעשים כל הניסים וכל הפעולות והמעשים נוראים. והודה הצדיק לדבריו ואמר בודאי כי זה עיקר הכל:
ובספר תפלה למש' (פ' בראשית) כתב שמעתי מפה קדוש מ\"ו איש אלקים קדוש מוהר\"ר מנחם מענדיל נבג\"מ מרימנאב שאמר מי שזוכה לדעת שלימ' כשרואה את הצדיק ומסתכל גם מכל אבר יכול ללמוד תור' ממש כאשר הוא למד מרבו מכל אבריו תור' ממש ומי שאינו זוכה כל כך עכ\"פ כשיסתכל בפני רבו הצדיק נשפע עליו אור מהצדיק מכל אבר ואבר ע\"כ. ואיתא בס' זקוקין דנורא כי הסתכלות פני הצדיק מסוגל לזכרון. וכן מצינו בבעלי הזוהר דנקט כמה פעמים פלוני אזל למיחמא לפלוני לא אמר ללמוד רק למיחמא:
ובספר דגל מחנה אפרים (ויחי) כתב דכשמסתכל בדמות פניו של צדיק מזה באה הארה לנשמת המסתכל בו וההיפוך בדמות אדם רשע ולכך אסור להסתכל בדמות אדם רשע:
ובעניני המנהגים אשר ילמוד מפי רבו לא יתנהג רק בדבר שאינו מתנגד לעצם. היינו הדברים שאינם ניגוד לאיזה מצו' ולאיז' דבר מדברי חז\"ל. משא\"כ כשיש במנהגיו איזה ניגוד. לתור' שבכתב ושבע\"פ. או אפילו לאזהר' קטנ' שבדברי חז\"ל שכל זה הוא עצם תורתינו לא יאבה ולא ישמע להתנהג במנהג הזה. הגם שרואה מנהג הזה אצל הרב. אפי' אם יעמיד לו הרב החמ' באמצע השמים ויבקע לפניו את הים. הגם שצריך לדון את הרב לכף זכות בענין ההוא באמור בלבו אפשר אינו מבין עניניו ואפשר הרב עושה משום עת לעשות לד'. (כי חליל' להרהר אחר רבו כחוט השערה) אבל התלמיד בעצמו הרוצה ללמוד לא יאבה להתנהג בשום אופן במנהג העוקר איזה הלכ' מדברי תוה\"ק כגון לבטל עונת ק\"ש ועונת תפל' בזמנים שקבעו חז\"ל הגם שיפתוך כמה אנשים מתחכמים לדעתם באומרם שמן הצורך להמתין עד ירגישו יפעת שפעת מוחין דגדלות. [הערת המדפיס: ובשם הרב הצדיק הקדוש מוהר\"ר משה מקאזניץ זצוק\"ל שומר רוח לא יזרע. פי' מי ששומר וממתין עד יערה עליו רוח ממרום שיוכל להתפלל. איש כזה לא יזרע. לא יוכל לזרוע ולעבוד את ד'. ורואה בעבים לא יקצור שאפי' עב הענן סך בעדו. שאין מוחו בהיר וחזק כ\"כ אעפ\"כ רואה לעבוד עבודתו. איש כזה לא יקצר בעבודת השי\"ת:
ובספר זרע קודש להרב הצדיק הקדוש מוהר\"ר נפתלי מראפטשיץ זצוק\"ל כתב מ\"ש מרע\"ה ואתחנן אל ה' בעת ההוא ולא אמר באיזה. ללמד אותנו בזה שלא יאמר האדם עתה אין לי מוח כראוי לתפל' ולא אתפלל עתה רק לכשאפנה אתפלל כראוי וכנכון רק בכל עת ועת תתפלל לפי העת ההוא של עכשיו יהי' העת איזה עת שיהי'. וז\"ש ובקשת משם את ד' אלקיך ומצאת. שאמר ג\"כ סתם משם ול\"א באיז' מקום וזמן. רק הפי' משם מכל מקום ומקום שאתה שם אז תדרוש את ד' אלקיך ומצאת כי תדרשנו:
ובספר אמרי צדיקים ח\"ש כתב שמעתי מפ\"ק הרב הצדיק מבארדיטשוב זצוק\"ל שלא יתרשל אדם ח\"ו במצות השי\"ת מחמת שאין לו התלהבות כי חליל' כאשר ימתין אדם שיהי' לו דוקא התלהבות יעבור זמן המצו' חליל'. ואין זה עבד נאמן רק צריך לעשות המצו' בכל עת שיגיע לידו אף שאין לו התלהבות:] תדע ידידי שזה עצת היצר. הגע בעצמך אם יעלה בדעת האדם שלא לאכול מצה בפסח רק ימתין עד חג השבועות שאז יהי' לו מוחין דגדלות מאור פני מלך הירצה ד' אלקי ישראל בעבוד' זו. נאמן הוא בעל מלאכתינו אשר עשה לנו את הנפש ונתן לנו את תורתו אשר היא בעצם למעל' מן הזמן ונתנה לנו תחת הזמן להורות כי לכל שם בשם אדמו\"ר הרב הצדיק הקדוש מוהר\"ר יעקב יצחק מלובלין זצוק\"ל: ", + "רופאי הנפשות. בספר בית שמואל אחרון (דברים) כתב בשם הקדמונים כשם שיש חולי הגוף כך יש חולי נשמה. וכשם שחולי הגוף כסוף לדבר המזיקין לגוף ומואס בדברים המועיל. כך מי שהוא חולי הנפש יכסוף לדברים המזיקים לנשמה ומואס בדברים המועילין לנשמה. וכשם שהחולי בחולי הגוף אם יודע שהוא חולה יבקש רופא לרפאות אותו ורופא מרפאתו. ואם אין יודע שהוא חולה לא יבקש רופא שירפא לו. ויגבר החולה עליו עד שימות. כך מי שהוא יודע שהוא חולה חולי הנפש יבקש רופא הנפש לרפאות אותו עד שישוב בתשובה ואם אין יודע שהוא חולה אין מבקש לו רופא ואין שב בתשובה עד שנעשה כמת. שרשעים בחייהם נקראים מתים:", + "בדמות פניו של צדיק. בסידור לב שמח כתב וז\"ל ידוע בספרים שע\"י הצדיק הלומד תורה הקדוש' מי שבא אליו ורואה פניו ג\"כ נדחה הרע מהרואה אותו. וכך שמעתי ממו\"ח הקדוש מהר\"ש מבעלז זללה\"ה וראה הכהן ע\"י הסתכלות הכהן בזה והנה נרפא נגע הצרעת:", + "למעלה מן הזמן. ובספר דברים נחמדים כתב וז\"ל הא דפסקינן הלכה כר' יהושע לענין ק\"ש עד ג' שעות הוא דוקא בדיעבד. וגם ר' יהושע בעצמו לא אמר זה רק בדיעבד אבל מודה הוא דלכתחילה מחויבין לקרות ק\"ש בזמנה עכ\"פ בתחילת הנץ. והנה פליאה דעת ממני מה שכעת נוהגין בכל תפוצות ישראל לאחר לכתחלה זמן ק\"ש ותפלה עד זמן רב על היום. ורבותינו הנהיגו זה בגולה. להיות בעוה\"ר צריכין לעסוק במו\"מ על המחיה ועל הכלכלה. וקודם התפלה היו נזהרין שלא לעסוק בשום מו\"מ. כי כן היא מדינא דגמרא שלא לאחר זמן התפלה. וקבעו עיתים לתורה. משא\"כ בזמנינו זה הנה מחמת הדחקות והעניות הנה עוסקים במו\"מ גם קודם התפלה. איני יודע למה מאחרין זמן ק\"ש ותפלה:", + "ושמעתי אומרים בשם הרב הגאון מהר\"ש זלה\"ה אשר הי' אב\"ד בקהלתינו שאמר רבותינו הנהיגו זה בגולה בכדי שהתינוקות של בית רבן יבקיעו האויר קודם התפלה. כי האויר משובש בגייסות הקליפות וע\"י הבל של התינוקות של בית רבן בוקעין האויר ותוכל התפלה לעלות. ואמרו זה בפני כבוד אדמ\"ו הרב הקדוש מלובלין זצ\"ל וקלסי' עכ\"ל:", + "ובספר זכרון טוב כתב בשם הרב הצדיק הקדוש מנעסכאיז זצוק\"ל שהרב הצדיק הקדוש מוהר\"ר מיכלי זלה\"ה מזלאטשוב שאלוהו התלמידים טעם על תפלתו לאחר שעת תפלת כל ישראל. ואמר שכמו שמצינו בשבט דן שהי' נוסע באחרונה ומאסף לכל המחנות. פי' שהיה מגביה כל האבידות שנאבדו מכל הנוסעים לפניהם. היינו שהיו מגביהים ומעלים כל התפלות של ישראל שהי' בלא דו\"ר. וכן אני ג\"כ מאסף לכל התפלות שמתפללים בני ישראל בלי כוונה הראויה. והם בחי' אבודים. ואני מאספם ומחזירם לבעליהם פי' לשורשם. וסיים הרב הצדיק הק' הנ\"ל הוא הי' כחו יפה לומר כן. אבל אנן מה נענין:" + ], + [ + "טעם שאמרו חז\"ל (ברכות דף נ\"ח ע\"ב) הרואה את חבירו לאחר י\"ב חודש אומר ברוך מחיה המתים. משום דהנה חברים כשהם באחדות בחבורה יחד באהבה הנה הוא כעין זיווג הנשמות ונולד מחבורתו מלאך. והנה המלאך הוא כברי' שאין לה עצם ואינו מתקיים יב\"ח. והנה שוב אחר יב\"ח כשמתראין אותן הנשמות באהבת חברים הנה מחיים את המלאך ההוא ע\"כ מברכין ברוך מחיה וכו'. מגיד תעלומה בשם הרב הקדוש מו\"ה אברהם יהושע ממעזיבוז זצוק\"ל:" + ], + [ + "טעם. שאמרו רז\"ל (ברכות) הרואה קדירה בחלום יצפה לשלום. משום למשל אם צריך לבשל בשר א\"א לבשל רק ע\"י מים. ובלתי קדירה ג\"כ א\"א לבשל. כי המים בלבד תכבה האש. ונמצא ע\"י הקדירה הושם שלום בין המים ובין האש. ונמצא שניהם מבשלים המים והאור וזה הכל ע\"י קדירה. ולכן הרואה קדירה בחלום יצפה לשלום כמו הקדירה העושה שלום. בשם הגאון ר' מרדכי בנעט זצ\"ל. " + ], + [ + "טעם. למה שתקנו למי שהזכיר השם לבטלה לומר בשכמל\"ו. הוא על שלא כיון בברכתו לא פרחת לעילא לכן אומרים זאת כי הם נקראים גדפין. (דאיתא בכהאר\"י זללה\"ה אינון שית תיבין נגד שית גדפין) ועשה בזה גדפין לפרוח לעילא. הנתן אמרי שפר:" + ], + [ + "טעם. מה שקורין לאפרים כינוי פישל. הוא מחמת שיעקב בירך את בניו וידגו לרוב. ופירש\"י כדגים הללו שפרים ורבים. ובשם אפרים נכלל יותר הברכה כמו שנאמר כי הפרני אלהים כו'. בשם הרב הצדיק הק' מוהר\"ר פנחס מקאריץ זצוק\"ל. ואמר כשמברכין את הבנים ישימך אלהים כאפרים. יש לכוין שלא ישלוט בהם עין הרע כמו שפרש\"י ז\"ל ג\"כ:", + "כי הפרני אלקים. בספר אגרא דכלה (יתרו) כתב על פסוק אשר שם האחד גרשום כי אמר כו' ושם האחד אליעזר כי אלהי אבי בעזרי. חסר תיבת אמר. וכן ויקרא יעקב שם המקום פניאל כי ראיתי כו' וכן אצל בני יוסף כתיב כי נשני אלקים כי הפרני אלקים חסר ג\"כ תיבת אמר. הטעם הוא. כי במקום שהוא מן הצורך להזכיר ש\"ש לא נאמר תיבת אמר כי לא אמרו בפיהם הטעם. בכדי שלא להזכיר ש\"ש בחנם. אך טעמם הי' כמוס עמהם:", + "ובכפר דעת זקנים מרבותינו בעלי התוספות (יתרו) כתב לכך לא נאמר תיבת אמר כשנולד בנו אליעזר כמו שאמר גר הייתי בארץ נכריה. לפי שמשה כתב ספרו והי' אומר כל שעה אלהי אבי בעזרי ואלו כתוב אמר הי' משמע רק לפי שעה:" + ], + [ + "טעם. שהולכין להקביל פני הרב ברגל. משום שכל הניצוצות מהעולם הדרים בעיר ההיא הם נמצאים בהרב מהעיר ההוא מחמת שהוא הגדול שבהם. וע\"כ הם הולכין להקביל פניו ברגל שאז יוכלו לקבל ממנו הארה גדולה ולהוציא הניצוצות. דעת משה פ' שמות: " + ], + [ + "טעם. שהאשה נושכת את הפיטם של האתרוג. מפני שאמרו ז\"ל עץ שחטא בו אדם הראשון אתרוג הי' ע\"כ נושכת את הפיטם כדי להראות כשם שאין לי שום הנאה בזאת הנשיכה כך לא הי' לי אז שום הנאה. ראיתי באיזה ספר." + ], + [ + "טעם. שהזמירות והשירים נקראו מזמורים. מלשון לא תזמור ולפי זה זמירות ר\"ל זמורות שכשם שהמזמר בגפנים יקוץ כל הזמורות ויניח מה שראוי לרטב (היינו השורש ומה שהוא רך שיוכל לצמוח ומה שיבש בו יקוץ ממנה) כך הזמירות שאנו אומרים יסורו ויקופו כל המכשלות והעונות שיש למי לפני הש\"י וכשיבא תפלתינו שתהי' נשמעת ורצויה לפני השם. מנורת המאור ח\"א אות צ\"ג: " + ], + [ + "טעם. נכון למה בסיום של מס' ברכות מסיים אמר ר' אלעזר אר\"ח תלמידי חכמים מרבים שלום בעולם שנאמר וכל בניך למודי ד' ורב שלום בניך אל תקרא בניך אלא בוניך. ובסיום מס' יבמות מסיים ורב שלום בניך ואינו מסיים האי אל תקרא בניך אלא בוניך. משום דהנה במס' יבמות מדבר מענין יבום וחליצה והיבם נקרא בונה כמאמר הכתוב אשר לא יבנה את בית אחיו לכן לא רצו בעלי הגמ' לסיים האי אל תקרא בניך אלא בוניך כי אדרבא רצו לסיים בברכה היינו שיהי' להם בנים ולא יצטרכו לבוא ח\"ו לידי יבום וחליצה הנקרא בונים ולכן מסיים ורב שלום בניך. אבל בברכות דלא מיירי המסכתא מענין זה לכן מסיים כל הברייתא אל תקרא בניך אלא בוניך. צמח דוד להרב הצדיק הקדוש מדינוב זצוק\"ל. וע\"ל סעיף ק\"א:" + ], + [ + "טעם. שאין אוכלין לב בהמה ועוף. שקשה לשכחה. תשב\"ץ סי' תקס\"א: " + ], + [ + "עוד טעם. מפני שרוח בהמות שורה בהם ואם האדם אוכל אותו מתדבק בו אותו הרוח הבהמות וגורם לו טפשות ושכחה ולפעמים יתגלגל איזה רוח באותו כבהמה או חיה ועוף וידבק בו כי המשכן הרוח הוא הלב. ש\"ע של האר\"י ז\"ל:" + ], + [ + "טעם. מדוע בישראל היום הולך אחר הלילה ובאו\"ה הוא להיפוך. י\"ל ע\"פ מאמר ז\"ל שהצדיקים תחילתן יסורין וסופן שלוה.*ועד\"ז ביאר בספר דברי שאול המדרש הובא בספר יעלת חן אלמלא שמע המן לעצת אשתו לא הי' מפסיד. והוא תמוה דהא שמע לעצת אשתו. רק הכוונה דהנה זרש אמרה לו ובבוקר אמור למלך לתלות את מרדכי [הערת המדפיס: בספר ברית אברם. ויאמר המלך. ממ\"ה הקב\"ה להמן הכסף (מלשון נכסוף נכספתי) פי' מה שאתה כוסף על עם ישראל ומרדכי. זה נתן לך בעצמך. שהיא עצמו נתלה. לך בנימ' נ' שנתלה על ן'. והאומות נהרגו. והעם ישראל לעשות בו כטוב בעיניך. פי' מה שטוב בעיניך לעשות לך. היינו יקר וגדולה. זה בעצמו תעשה בעם מרדכי:] וכבר נודע שאוה\"ע מונין לחמה וישראל ללבנה ולכך דקדקה לומר ובבוקר אמור למלך דהיינו שהצלחתו יהי' בבוקר. אבל המן בא בלילה שהרי בלילה נדדה שנת המלך והוא בא בלילה ואז הצלחת ישראל וז\"ש אלמלא שמע המן לעצת אשתו לא הי' מפסיד.
ועי' בכור שור (ברכות) שכתב בשם אביו ז\"ל איתא במדרשים שי\"ב שבטי ישראל הם נגד י\"ב שעות היום. ועשו וי\"א אלופיו הם נגד י\"ב שעות הלילה. נמצא אלוף אלה הוא נגד שעה ששית מהלילה. ולכן כתיב על אל\"ה אני בוביה. פי' אחר אלוף אל\"ה שהוא בגמר שעה ששית שהוא חצות הלילה אני בוכיה על החורבן: וברשעים תחילתן שלוה וסופן יסורין. וידוע דהלילה מרמז על פורעניות ומדה\"ד כמו שכתבו כל המקובלים וגם המקראות ומאמחז\"ל מורים ע\"ז. והיום על מדת הרחמים ולכך בישראל הוי תחלת הלילה והיום בסוף לרמז מתחילתן יסורין וסופן שלוה אבל באו\"ה להיפך תחילתן יום היינו שלוה ואח\"כ לילה לרמז דסופן יסורין. אמרי שפר:" + ], + [ + "טעם. שנוהגין לשפוך מעט מן המים ששואבין קודם השתי'. לפי שיש מים ששתו מהם השדים וזו רפואתם. חולין דף ק\"ה*בספר נשמת חיים מאמר שלישי פ' י\"ב כתב וז\"ל אם תרצה לדעת מהות הרוחות לך נא למדרש של רשב\"י ותחזנ' עיניך נפלאות. הלא הוא בפ' תצא דף רע\"ז וז\"ל אוקמוה מארי מתניתין דאית מנהון במלאכי השרת ואינון תלמידי חכמים וידעין מאי דהוה ומאי דעתיד למהוי ואינון בדיוקנייהו בארעא אינון מארי פילוסופי' אצטגניני ישראל דידעין מאי דהוה ומאי דעתיד למהוי באותות דחמה וסיהדא ולקותא דלהון. וכל כוכב ומזל ומאי אחזי בעלמא. ואית מנהון בבהמה פרין ורבין כבהמה דיוקנא דלהון לתתא אינון עמי הארץ. ואוקמוה מארי מתניתין דאינון שקץ ובנותיהן שרץ ועל בנותיהם נאמר ארור שוכב עם כל בהמה ואינון שונאין לתלמידי חכמים מארי משנה דאינון מלאכי השרת ממש. וכן בתיקונים דף מ\"א אית שדין דאינון קדישין כגוונא דמלאכין. ראה נא פה קדוש מפיק מרגליתא איך חלק הבריות האלו בג' כתות ואיך כיוצא בהם נמצאו בין בני אדם בארץ:
וכן כתב בזוהר פנחס דף רנ\"ג ובגין דא אמרו מארי מתניתין דאינון ג' מינין מינייהו. חד מין דלהו כמלאכי השרת. וחד כבני אדם. ומין תליתאי כבעירין. ואית בהון חכימין באורייתא דבכתב ודבעל פה. איתקרי יוסף שידא על שם דאוליף ליה שד. ולאו למגנא אמרו מארי מתניתין אם הרב דומה למלאך ה' צבאות תורה יבקשו מפיהו כו' ע\"ש.
ובפרק כ\"ז כתב בשם תקוני זוהר חדש שכל מעשה בראשית נתנו חלקם בבריאתו של אדם כשדיבר הקב\"ה עמהם ואמר נעשה אדם חוץ מהמזיקין שקטרגו על בריאתו ואמרו מה אנוש כי תזכרנו. ולכן עדיין שונאים לאדם ומבקשים רעתו. השם ישמרנו.
וע\"כ נקראו שדים מלשון שדה כי מציאתם בשדה יער. וכבר למדו לנו רז\"ל בברכות פ\"א שאין נכנסין להרבה מפני המזיקין. וכתב שם והנה באזנינו שמענו ואבותינו ספרו לנו איך בעיר נימאראינש אשר במלכות פורטוגאל בית א' ישן והרבה מדוכסי העיר לא הי' דרים בתוכה כי יצא עליה שם רע ששם הרגיעה לילית ושעיר על רעהו יקרא. והנה פעם א' ברחוב העיר איזה בחורים אבירי לב מדברים. ויאמרו איש אל רעהו נבא נא אל הבית אם ימיתנו ומתנו ואם יחיינו נחיה ונעשה לנו שם, ויתחזקו ויבאו אל הבית וידלקו נרות ושלחן ערוך לפניהם. ויהי הם אוכלים ושותים וחוגגים. והנה נער קטן שחור כעורב וילך ויקרב ויאמר אדוני שלחני ורוחו להגיד לכם שתיכף ומיד תלכו לשלו' ותפנו את הבית. וישיבו לו אמור אל אדוניך שיבא נא כבודו אלינו ויחדיו נמתיק סוד. אולם כהרף עין חזר עליהם הנער וגזר עליהם שיפנו. ויען לא במהרה עשוהו בקצף גדול וביד חזקה הפילו רוח סערה בבית ויכבו את הנרות ויסקלו' באבנים והמה ברחו זה מדלג על הספסלים וזה מקפץ על החלונות זה נשברה ידו וזה רגלו והעיר כלה נבוכה. וכל ישעם וכל חפץ הרוחות האלו. כי לא יצמיח האדם ביראת ה'. וכן ראינו שעשה כל השתדלותו להחטיא את אברהם ולנסותו בא אל האלדי' ואמר מכל הסעודה שעשה שמא הקריב לפניך תור או בני יונה. וזהו אחר הדברים האלה אחר דבריו של שטן. וכמו שארז\"ל הלך וקדמו בדרך כדי להכשילו. גם הוא הי' הסיבה במעשה העגל וכמין דמות משה מת הראה להם השטן שנושאין אותו באויר רקיע השמים וכל ישעו לההטיא את האדם ותיכף ומיד שחוטא כותב עליו שטנה כי ע\"כ נקרא שטן השם ישמרינו עכ\"ל: ודוקא השותה מן המים הוא ישפוך*גם צריך לשפוך קודם שיברך כמבואר בס\"ח סי' קי\"א. וכן סכנה לסתום חלונות ופתחים שמא נכנס בפתח או בחלון מזיק אחד ואולי עתיד לצאת דרך שם ואם יסתמנו מטריח המזיק לילך בדרך אחר. ואין להתגרות בשטן כמעש' דרבי פלימו דהוה רגיל לומר גירא בעינא דשטנא ואתחזי ליה וצעריה. ולכן ותלחץ רגל בלעם אל הקיר לעבור במקום הנגזר לו. [הערת המדפיס: ובספר מדרש תלפיות אות א' כ' בשם כתיבת יד דמה שהאתון לחצה רגל בלעם אל הקיר ורבצה תחת בלעם ולא חשבה אם המלאך רוצה לעבור הוא יקפוץ על ראשו לאיזה מקום שירצה. כי האתון ידעה שכך ענין המלאכים שאינן הולכים כ\"א כל א' במסילה שלו באויר הקצוב לו כי הקב\"ה חולק כל האוירות לכל אחד ואין א' נכנס בגבול חבירו לכן אדם שהרס כותלי ביתו אם ישנה החלונות ממקום שהי' קודם יש בו סכנה כי המלאכים שהיו עוברים דרך אותם החלונות כועסים בעבור שיש להם להקיף ע\"ש:] מעבר יבק שפתי צדק פ' כ\"ו:
ובספר חסידים אות כ\"ג כתב ג\"כ לא יסתום אדם חלון או פתח לגמרי שלא יזיקו השדים כי דרכם לצאת בו אלא ינקוב נקב קטן בו:
עוד כתב בספר מעבר יבק שם דנכון לאדם לעשות בכל יום בבוקר קודם עליית השמש לפתוח חלונות ביתו ויכוין לעשות פתח ומסלול לחוט של חסד שיכנס בביתו ובחומותיו כי בזה חסד אל יהיה בביתו כל היום וההיפך בתחלת הלילה שבו תרמוש כל חיתו יער יסגור חלונותיו ויכוין להבדיל בין הקודש ובין החול עד כי יבא זמן חצות שאז יחזרו ויתבלעו בנוקבא דתהומא רבא. והכל הולך אחר כוונת הלב שכפי הכוונה כך יפעל המעש' ויתראה למעלה. ועי' ט\"ה ח\"א סעי' רנ\"ה בהשמט' בד\"ה ובספר:
ובספר ישמח משה (נשא) פי' המדרש יברכך ה' בממון וישמרך מן המזיקים. עפ\"י הגמרא (תענית ח') אין הברכה שורה אלא בדבר הסמוי מן העין הוקשו התוס' הלא במידי דצייר וחתום לית להו רשותא ותירצו דמה שנתרבה מכח הברכ' היא כמו הפקר לכך אית להו בישותא וכו' ע\"ש. נמצא היכא שיש חדא לטיבותא דיש ברכה יש חדא לגריעותא דשולטין. והיכא דיש חדא לטיבותא דאין שולטין יש חדא לגריעותא דאין ברכה. ולכך הבטיח לישראל תרתי לטיבותא:
כתב בספר שבט מוסר פ' מ\"ז הקופין היו מתחלה בני אדם ובדור הפלגה הכת שאמרה נעלה לשמים ונשב שם נעשו קופין רוחין ולילין ויש להם קצת דמיון לאדם וכל מה שרואים שעושים הם עושים כמוהו משום שמבקשים למה שהיו תחלה ולחזור לקדמותם:
וראיתי בס' אחד על מה שאמז\"ל כשברא הקב\"ה רוחותיהן של המזיקים לא הספיק לברוא גופיהן עד שקדש היום ונשארו רוחות בלא גוף. הלא הקב\"ה יכול לברוא בדיבור א' כמה וכמה עולמות ובפרט שהי' יכול לברוא את הגופיהן ג\"כ רק הקב\"ה עשה זאת כדי שממנו ילמד האדם שאם יעשה איזה מלאכה בע\"ש ובתוכו קדש היום יפסיק ולא יגמור הדבר: תוס' שם בד\"ה חזונהו: ", + "שיש להם להקיף. בספר זכרון טוב כתב בשם הרב הצדיק הקדוש מנעסכאיז זצוק\"ל שהי' דרכו להקפיד אם סתרו תנור וביטלו את היסודות שישב עליהם התנור של חומה. אבל לבנות ספסל חומה. או להעמיד שם דבר כבד שאינו מטלטל. והי' מקפיד שלא לסתום מוצא העשן דרך תקרת הבית אבל לעשות במקומו כמין פתח. והי' מקפיד שלא לסתום מרתף או קייליר או באר שהי' בחצר הבית או באיזה חדר. וכשהי' סותרים בית ובונים מחדש הי' מקפיד שלא להכניס לבית מקום נטיפת הגשם מעל הגג. וגם שלא לפתוח חלון בסימטא של מקום צר שאינו נקי. וכל הדברים הללו וכיוצא בהם הי' לפרקים מתיר אותם לאיזה פרטי ע\"פ פקידתו ע\"כ:", + "ושמעתי בשם קדוש א' שצוה לא' שהי' סותר את ביתו ובנה אותו מחדש. ורצה להכניס להבית מקום נטיפת הגש מעל הגג. לחפור במקום נטיפת הגשם מעל הגג אדמה באורך ורוחב ועומק באורך מעטיר א' ולהשליך את האדמה למקום אחר ולמלא אותה באדמה אחרת.", + "ובספר ע\"א כתב בשם הרב הצדיק הקדוש מוהר\"ר אברהם יעקב מסא\"ג זצוק\"ל שפעם אחד להכרח גדול צוה מקודם להרחיב הגג ושיהי' כן שנה ואח\"כ להרוס הכותל ולעמוד במקום זה הבנין. וכן במקום שבוער אש בבית הי' מקפיד מאד שלא יקח אותו להבית בשום אופן ולא דוקא בתנור וכירים אפי' בתנור חורף. ובהכרח פעם צוה לבנות על כל זה המקום כגובה ב' או ג' אמות שלא ישתמש בשם כלל:", + "ובענין אם מותר לקצץ אילני פירות לעשות במקום ההוא בית דירה עי' פתחי תשובה יו\"ד סי' קט\"ז סק\"ו בשם תשו' בשמים ראש דבצריך למקומו מותר ואין להחמיר ע\"י עובד כוכבים כלל. ובשם שאילת יעב\"ץ ח\"א סי' ע\"ו כתב דפשיט שאם עוקר אילן עם שרשיו ועם קרקע יניקתו שיכול לחיות ממנו ונוטעו במקום אחר אין כאן שום איסור שהרי היא כנטיעה במקומה. ובתשו' ח\"ס סי' ק\"ב כתב עליו דדוקא לצורך מותר כו' ע\"ש:" + ], + [ + "עוד טעם. שנוהגין לשפוך כדי שלא יזיקו לו המתים המגולגלים שם.*ובשער הגילגולים להאריז\"ל כתב תדע כי אין לך בור ומקוה מים ונהר ומעין שאין בו כמה וכמה מגולגלים לאין קץ ומספר [הערת המדפיס: והי' מספר לתלמידיו כשהוא הולך על השדה באים לאלפים ולרבבות לפניו ורואה כל האילנות מלאים מהם. וכן בנהר נגרים על אגם המים לאין מספר לבקש מאתו לתקן אותם. והבטיחם להעלותם בכל מה דאפשר:] לכן אין ראוי לאדם להניח פיו אל הסילון רק בידיו. כי יוכל אחד מהם להתגלגל בו. כי כמו שבא לצדיק נשמת צדיקים ומתעברים בו לסייעו בחייו. כן לפעמים ע\"י איזה חטא או ע\"י מקרה רע מתעבר בו נשמת רשע ומסייע להחטיאו. וכמה פעמים הי' מורי זללה\"ה ממתין לשתות מהמעין עד שהי' מגרש אותו הרוח למקומו. ולכן ראוי ליזהר מאד בברכה כששותה מים מן המעין וכיוצא אפי' כששותה בידיו והלואי שיוכל להנצל. אמנם אחר שהביאו המים אל הבית אין שום חשש. אך אם כל זאת ישפוך מעט לארץ קודם שישתה אפי' בהיותו בביתו ר\"ל מכל פגעים רעים עכ\"ל:
ובספר מדרש תלפיות אות ג' כתב הרוח של רשע הולך נע ונד תוך כף הקלע בורח עצמו מן השטן ומכניס עצמו בדומם או בצומח המקום הגזור עליו והראוי לו אבל כשהרוח נכנס בגוף אין השטן יכול לשלוט בו להזיקו כו' הן כל ראתה עיני מכמה רוחות הנכנסים בגוף האדם ודברתי עמהם וסיפרו לי מהמים הזדונים מרים ומאררים שעברו עליהם בהיותם פורחים באויר ודברים תמוהים מענין עונשם וממה שראו בעולם בעת פריחתם בתוך חלל העולם ולא אחשוך מלספר דבר תימה שראיתי ברוח א' שהכרחתי לו בחרמות לצאת ומה עשה לקיים החרם יצא מן הגוף ונכנס בתוך השערות שבראש וקמו השערות מאמצע הראש ויצאו ממחיצת שער השערות שבסביב הראש ונעשו השערות קשים כמו מחטים של ברזל וצויתי לספר השערות בתער חד וכשהי' מגיע התער אצל השערות היו נוטים השערות לצד התער ודוחים אותה עד שבחוזק גדול גילחו השערות ועלה מהם הבל דק מאוד והלך לו דרך שם עדיין לא נראה כזאת ולא נשמע כמוהו עכ\"ל:
ובספר נשמת חיים מאמר שלישי פרק י' מביא מעשה שאירע בזמן הרב הקדוש מוהר\"ר שלמה לוי ן' אלקב\"ץ זצוק\"ל בבחור א' שנכנס בו רוח והי' שם ב' אנשים יודעים השבעות וענינים רבים כדי שידבר הרוח אשר בתוך הבחור. וע\"י ההשבעות הי' הקול מתחיל להשמע קול עב ונמשך כשאגת ארי' וקול שחל בלי שום נענוע לשון ופתיחת הפה. וכשהתחיל זה הקול להשמע היו הב' אנשים הנ\"ל מתחזקים עצמם בזריזות ובחריצות נפשות מה שהי' עושים. ובמהירות היו מתקוטטים ומדברים כנגדו בקולי קולות ואמרו לו רשע תדבר ותאמר מי את בלשון ברור. ואז הי' הקול מתגלה ומתראה לכל כי הוא כקול בני אדם. וחזרו לומר לו בקול גדול וע\"י כל הנזכר מה שמך רשע. והי' משיב. פלוני. ושם עירו ושם אשתו ובכל פעם שהי' זוכר את אשתו הי' בוכה. והי' אומר שאשתו נשארה עגונה אחריו בעבור שהוא טבע בים. והחכמים אינם יכולים להתירה להנשא והיא מזנה. והי' מבקש מהחכמים העומדים שם שיתירוה ונתן סימנים הרבה לדבריו. ואמרו לו שהיא עם כל זה אסורה ונשא ונתן עמהם על זה מדברי רז\"ל כו' ושאלו אותו מה הי' עונו. ואמר שבא על אשת איש בקושטנדינא ונהיה בו מה שאמרו חז\"ל דין ד' מיתות לא בטלו כו' א\"ל ומה שם האשה ההיא ולא הי' רוצה לגלותה. בין כך ובין כך קם על רגליו וא\"ל למה קמת א\"ל בעבור שחכם פלוני בא עתה. וכן הי' כי תיכף אחר זה בא כאשר אמר:
אח\"ז נכנסו כת של בחורים אצלו אמר למה באים אלו לכאן לראות אותי. הלא אלה עשו כמעשי ויהיו כמוני. אז נבהלו אותם הבחורים. אמר להעומדים שם. ומה אתם תמיהים. וכי זה שהוא מלובש לבן לא בא בקושטנדינא על אשת איש. וזה שאצלי לא עשה כך וכך. אז נבהלו יותר והי' מסתכלים זה בזה. והתחיל זה המלובש לבן לבכות בכיה רבה. ואמר אמת היא אומר. וכן כלם הודו והתודו על מעלליהם. אז שאל אותו אחד מהחכמים שהיו שם. מנין אתה יודע מה חטאו אלו. התחיל לשחק וא\"ל וכי אין אומר וביד כל אדם יחתום. א\"ל והלא ידיהם הם תחת כנפיהם מנין אתה רואה מה בידיהם. חזר לשחק שניה. ואמר וכי אני איני רואה ואפילו בחדרי חדרים. א\"ל אחד מהחכמים העומדים שם תאמר לי מה מעשי. אמר לו על אדונינו אין לנו רשות לדבר דבר. ושאל לאותו הבחור שהי' הרוח בתוכו למה ידבר זה הרוח עם פיך ושפתיך כאלו אתה המדבר. ידבר הוא בעצמו. וחזר לשחק ואמר וכי לא אמרו רז\"ל במסכת בבא קמא שלוחו של אדם כמותו וכו' ואז שאלו לו שיאמר להם באיזה אופן נכנס בתוך זה הבחור. והשיב שהוא טבע בים במקום פלוני והדגים אכלו את בשרו ורוחו הי' משוטט בארץ מחביא ומסתיר א\"ע מעין כל בריה שכלם הי' מצערים אותו בכל מיני צער עד שנכנס בפרה אחת. ואז השתגע' הפרה. ובראות בעל הפרה את מעשי' מכרה ליהודי אחד והיהודי שחטה. וכששחטה הי' שם הבחור ההוא ויצא מהפרה ונכנס בתוכו. וכתב שם וכן העידו רבים שכך הי' המעשה ושתיכף אחר שחיטת הפרה הרגיש הבחור ברוח שהי' מצערו. ובתוך שמנה ימים נפטר זה הבחור. ע\"כ הירא את דבר ה' ישוב ונחם על חטאותיו אשר עשה ויחנן לקונו אולי ישמע ה' ושב ורפא לו: ש\"ע של האר\"י ז\"ל: " + ], + [ + "טעם. למה מלקין בב\"ד שלמעלה ששים וב\"ד שלמטה מלקין ארבעים חסר אחד. לפי שלמטה עונשין מבן י\"ג*בשו\"ת הרא\"ש כלל ט\"ז אות א' כתב דבן י\"ג ויום א' שהוא בר עונשין הל\"מ הוא. והוא בכלל שיעורין חציצין ומחיצין שהן הלכה למשה מסיני. דשיעור וקצבה לכל דבר נתן למשה בע\"פ: מלקין ארבעים חסר אחד. שלשה פעמים י\"ג. ולמעלה אין עונשין כי אם מבן עשרים*בדרשות מהר\"י שוע\"ב ז\"ל (וישב) הביא שח\"א בירך ברכת שפטרני כשנעשה בנו בן כ' שנה ולכך נתאבל יעקב על יוסף כי הי' פחות מבן כ' וחשב כי בחטאו מת ע\"כ. מובא בחדושי הגהות מהה\"ג מהרי\"ש נ\"ז סי' רכ\"ה וכתב שהוא דבר חדש:
והנה לפי מש\"כ דלכך נתאבל יעקב על יוסף כי חשב שבחטאו מת. הי' לו להבן לברך אז ולא האב כמו שמשמע מדברי הלבוש שם סעי' ב' דהבן יברך ברכה זו כשנעשה בר מצוה מטעם זה: ולכן מלקין ששים שהם שלשה פעמים עשרים. דעת זקנים מרבותינו בעלי התוספות ז\"ל. וטעם. שמשלשין המכות ג' פעמים. כנגד השלשה שותפין שבאדם. נחלת יעקב פרשת תרומה אות ו':" + ], + [ + "טעם. התחלת תור\"ה שבע\"פ בברכו\"ת. להורות דאסור ללמוד בלא ברכת התור\"ה. ואמרו רז\"ל בפסוק על מה אבדה הארץ ויאמר י\"י על עזבם את תורתי שלא ברכו בתורה תחילה. (סמיכת חכמים). ועוד כיון דמניעת הברכ\"ה קודם הלימוד נקרא עזיב\"ת התור\"ה כמד\"א על עזבם את תורתי ממילא קניית התורה הוא ע\"י הברכ\"ה ע\"כ התחילה התור\"ה בברכו\"ת. וי\"ל לפי\"ז דהתחיל מס' ברכות בק\"ש להורות ההלכה משקרא ק\"ש א\"צ לברך שכבר נפטר באה\"ר. והיה ברכה להגאון הקדוש מוהר\"ר צבי אלימלך מדינוב:" + ], + [ + "טעם. שכל המדרש מתחיל הלכה. לפי שמדרש והגדה הוא עניני יראת שמים כמו שאחז\"ל דכל מי שאינו טועם טעם הגדה אינו טועם טעם של יראת חטא מימיו. וכיון שהעיקר הגדה הוא יראת שמים ע\"כ צריך להקדים בהלכה. שע\"י הלכה הוא משבר הקליפות ועי\"ז יכנסו דברי המוסר ויראת שמים הצפונים בדברי הגדה והמדרש בלבו. בנין יהושע בשם הרב הצדיק הקדוש מוהר\"ר יצחק מווארקע זצוק\"ל:" + ], + [ + "טעם. שאמרו חז\"ל (שבת דף קכ\"ט) לעולם ימכור אדם קורות ביתו ויקח מנעלים לרגליו. משום דלבישת מנעלים הוא כדי שלא יגע בשרו על האדמה כי בחטאו של אדם נתקלקלה ע\"כ עושין הפסק בין הרגל להאדמה וע\"כ במקום אדמת קודש שיצאה האדמה מכלל ארור לברוך יש לילך יחף וזהו של נעליך כו'. אגרא דפרקא אות ד\"ש:" + ], + [ + "טעם. שהלוים חותמים א\"ע סג\"ל. מלשון סגולה כי כשקיבלו ישראל את התורה כתיב על כל ישראל והייתם לי סגולה עד שחטאו בעגל רק שבט לוי לא חטאו המה נשארים עם סגולה. נחלת יעקב פ' יתרו אות י':" + ], + [ + "טעם. שבכל מקום שדיברו חז\"ל בעין הרע נקטו בלשונם לשון הזהב עין הרע ולא אמרו עינים רעות. משום דהנותן ע\"ה לא יתכן א\"ל שיסגור עין אחד ויכוין להטיל עין הרע באחד כי בהיותו בב' עינים הוא צלם אלהים ואינו שולט אך כשסוגר עין אחת מתלבש בסט\"א ושולט עין הרע זה ת\"ד. ובהכי ניחא לשון רז\"ל דנקטי עין הרע כי לא יחול עין הרע כ\"א בעין אחת שמתלבש בסט\"א. ולכן קפדי רז\"ל לומר עין הרע עינא בישא. וקרא הכי כתיב. בין פורת עלי עין. משום דעין הרע מוכרח שיהי' בעין אחד ונקטי' גם לענין טובה עין טובה ולישנא דקרא נמי וטוב עין הוא יבורך. וגם אז\"ל כל הנותן בעין יפה הוא נותן. ויש טעם בדבר עד\"ה. הגאון מוהר\"ר נפתלי כ\"ץ בשיטתו לברכות דף מ\"ז ע\"ג." + ], + [ + "טעם. שאסור לילך בקומה זקופה. כדי לראות על הארץ שימות ואז יהי' לבו נעצב ולא יחטא.*בספר דבש לפי מערכת ר' אות ב' כ' וז\"ל רב לא הי' מסתכל לא לצדדין ולא לפניו אלא ד' אמות. והרב מהר\"י חאגיז ז\"ל כתב שלא הי' מסתכל יותר מד' אמות קבורתו של אדם שלא לזון עיניו מדבר הרשות ושיזכור יום המיתה והקבורה. וכתב הרב גנת ורדים א\"ח כלל ב' סי' ט\"ו דזה שאמר הכתוב וישא אברהם את עיניו כי דרכו שלא להסתכל וכו':
ובספר ראשית חכמה שער הקדושה סוף פ\"ח כתב וז\"ל וראי' על הנדרש ממעלת השומר ראיתו ששכינה עמו העיד לי בעל תורה א' כי ראה במלכות מערב חסיד אחד וחכם שאינו מגביה עיניו מהקרקע שלעולם הוא שח עינים ומרוב חסידותו כל מי שיקניטהו לא ישלים שנתו ועוד מעשה נסים ע\"ש:
כתב בספר דרך פקודיך עיני ראו ולא זר אצל כבוד אדמו\"ר הרב הקדוש מוהר\"ר יעקב יצחק זצוק\"ל שהיו העינים ברשותו ואעפ\"י שהי' מסתכל פנים בפנים לא ראה כי אם הנרצה לעבודת השי\"ת עפ\"י דרכי התורה ולא יכולתי להעלות הדבר על הספר עכ\"ל:
ובהגהות מרדכי סוף עירובין שרשב\"ם לא הי' מגביה עיניו. ופעם אחד הי' רוצה לעלות בקרון שהי' בו סוס ופרד והזדמן שם אחיו ר\"ת ואמר לו שא מרום עיניך סוס ופרד לקראתך: של\"ה: " + ], + [ + "טעם. שהעכו\"ם נקראים אומות או לאומים. מלשון אם שכולם אינם מיוחסים שלא יוכלו לייחס אחר אב רק אחר האם. משא\"כ אומה הישראלי' אחר שקבלנו התורה ועשו את המשכן וכליו זכו להתייחס אחר משפחות אביהם. וזהו שפירש\"י ויתילדו על משפחותם הביאו ספר יחוסיהם. עי' בקדושת לוי פ' במדבר:" + ], + [ + "טעם. שנקראים חכמים תלמידי חכמים. משום דכל זמן שהוא תלמיד בעיניו שצריך עוד ללמוד דהתורה אין לה סוף הוא חכם. משא\"כ כשמחזיק עצמו לחכם שאינו צריך ללמוד עוד אז לא הוי לא חכם ולא תלמיד*ובספר תוי\"י פ' קדושים פי' בשם גדול א' שיחת חולין של ת\"ח צריכין לימוד. כי מן שיחת חולין שנקרא ת\"ח ולא תיאר חכם ש\"מ שצריך לימוד עוד. וזה תואר תלמיד חכם:
ובספר הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל שפי' המשנה אבות פ\"ה מה בין תלמידיו של אברהם אבינו ע\"ה לתלמידיו של בלעם הרשע כו'. וקשה מפני מה לא אמר של אברהם אבינו ע\"ה עושים מצות או מתענים או הרבה כיוצא בו. אלא יש לך אדם שעושה מצות ומתענה והוא מתלמידיו של בלעם הרשע. דהיינו אם יש בו אחד מג' דברים הללו שחשב בהמשנה ואעפ\"י שיש בו כל המדות טובות:
ובענין להשתתף עם הת\"ח שהת\"ח ילמד והיא יתעסק בסחור' ויתן לו חלקו בלימוד כיששכר וזבולון כתב בספר יוסף אומץ בשם דרשות בן שועיב וז\"ל שמעתי מרבותי שהי' מעשה בדורות שעברו בשנים שהסכימו שיעסוק האחד בתור' והשני בפרקמטיה ושיתחלקו בכאן ובעוה\"ב וכשנפטר החכם בכה עליו חבירו כלומר זכור מה שהסכמני. והעידו שראו למת ששחק ממנו והרכין בראשו להורות על הענין ע\"כ. וכתב שם ואין להרחיק זה בחסידים שבמיתתן קרויין חיים. ואין מועיל תנאי אלא קידם לימודו של ת\"ח אבל לאחר הלימוד אחז\"'ל בסוטה אם יתן את כל הון ביתו באהבת התור' בוז יבוזו לו. וכן הוא בהדיא ש\"ע סימן רמ\"ו עכ\"ל:
וכעין זה כתב בספר שם הגדולים להגאון חיד\"א זצוק\"ל אות א' סעיף קצ\"ט שמצא במגילת סתריו של רבינו מהרח\"ו ז\"ל מטהרת ידו יד הקדש ממש שמצא באגרת רבינו יהודא בן הרא\"ש אחי רבינו יעקב בעל הטורים ושם כתב שזקינו ה\"ר יחיאל ז\"ל בהיותו בן ט\"ז שנה הי' לו חבר נאמן בישיב' ושמו ה\"ר שלמה הכהן ז\"ל וכרתו ברית יחד שכל אחד מהם יהי. לו חלק עם חבירו בכל מצותיהם ומעשיהם. וה\"ר יחיאל נפטר. והי' מנהג של אשכנז שהיו מניחין ארון של מת על אבן גדול' סמוך לבית הקברות ופותחין הארון לראות אם מחמת טלטול נתעקם המת תוך הארון או אם הוא ישר. וקרב ה\"ר שלמה הכהן ז\"ל אצל ארבע אמותיו ובכה בקול רם ואמר בפני כל הקהלות אני מזכיר לר' יחיאל גבירי וחבירי לפניכם שיזכור מהברית שכרת עמדי. ואז התחיל ה\"ר יחיאל לשחוק בתוך הארון וראהו כל הקהל. ויהי היום אחרי מותו ימים וה\"ר שלמה יושב ולומד בבית המדרש ביום וירא את ה\"ר יחיאל יושב אצלו וקורא עמו בהלכה. ושאל לו מענינו ואמר לו כי הוא בג\"ע בטוב מאד ושהי' לו כסא מוכן לעצמו בין כל חסידי הדור. וא\"ל ה\"ר שלמה אנא. אדוני בעל בריתי תמה אני אם יש לך רשות להתראות לבני אדם. ויען לו ויאמר דע לך כי יש לי רשות לילך לביתי כבתחל' אלא שאיני רוצה שמא יאמרו כמה מתגאה עצמו צדיק זה יותר מכל הצדיקים שבג\"ע כו' ע\"ש:
ובספר ברכה משולשת להגאון הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל (סוטה פ\"ה מ\"ה) מי יגלה עפר מעיניך. כתב שם הורגלו לומר בזה\"ל על הצדיקים. דהרי הם חיים וקיימים. וא\"צ רק לגילוי עפר. דהיינו כשיתן להם ב\"ב הקב\"ה רשות לחזור ולבוא לעוה\"ז בגוף ונפש. כמו שסיפרו בגמ' (שבת קנ\"ב ע\"ב) בהנהו קפולאי דר' נחמן שאמר כן ר' אחאי בר יאשי' מן הפסוק כי אני ד' בפתחי את קברותיכם. א\"צ רק לפתוח להם וכו' ע\"ש. ועי' בספרי ליקוטי דברים נחמדים בליקוטי הרב הק' מו\"ה זכריה מענדיל זצ\"ל בהשמטות בד\"ה קבלתי. ועי' יו\"ד סי' קע\"ט סעיף י\"ד שמותר להשביע החולה לשוב אליו לאחר מיתה להגיד לו את אשר ישאל: . ישמח משה פ' תולדות:" + ], + [ + "טעם. שקורין תלמיד חכם בשם רבי. כי רבי נוטריקין \"ראש \"בני \"ישראל. ואם הוא משכיל אל דל. אז \"ביום \"רע \"ימלטהו. שפתי צדיקים: " + ], + [ + "טעם. למה כשאדם מדבר דברים בטלים אינו מכביד בזה על הגוף. כי מדברים בטילים אינו בא להגוף שום חיות מהם כי אין בהם עצמם שום חיות אבל כשעוסק בתורה בדו\"ר אז בא מזה חיות גדול אל הגוף ונעשה הגוף מזה כבד ממה שהי' בתחלה כי תחלה הי' נחסר מחיות זה וזה החיות מכביד על הגוף כמו שבאדם אחר אכילה גופו כבד עליו מפני שחיות בא לגוף מהאכילה*ובשם הרב אלקי וכו' הבעש\"ט ז\"ל שהי' מרגלא בפומי' לומר כל חטא שעוש' אדם בליל' מוכרח הוא להגיד בפיו ביום לפני הבריות מה שעשה אך אזנים אין להם להבין דבריו וגם הוא אינו מרגיש בעצמו מה שפיו מעיד עליו:
ופעם א' נסע בדרך עם החברייא ז\"ל אמר להו דעו שאותו העגלון בעל נדה באותו הליל' תמהו ואמרו לא שמענו ממנו שום רמז כל היום מיד שמו נפשם ולבם לשמוע מפי העגלון כל מה שידבר באותו יום עד הליל' כיון שהגיע סמוך לשקיעת החמ' באו לאיזה אכסניא באם הדרך קפץ העגלון להבית והם רדפו אחריו לשמוע מפיו איזה דבר ורמז מזה הנ\"ל אמר העגלון לבעלת הבית מכור לי יי\"ש מזגה לו ורצה לשתות אמרה לו המתן עד שאתן לך כוס אחר כי זה הכוס לא נטבל. השיב העגלון מה בכך שלא נטבל וכששמעו החברייא ז\"ל שמחו והודו לד' כי טוב וחלק מחכמתו לצדיקיו ויראיו ואז ראו כי דבר ד' בפיו אמת עכ\"ל. ומזה יראה האדם להאמין בצדיקים באמונ' שלימ' שכל דבריהם אמת: . ליקוטי יקרים:" + ], + [ + "טעם. למה שאמרו חז\"ל לעולם ימכור אדם כל מה שיש לו ויקח מנעלים לרגליו. כי בחטאו של אדה\"ר נתקללה האדמה ע\"כ עושין הפסק בין כף הרגל לאדמה ובעבור זה במקום אדמת קודש שיצאה האדמה מכלל ארור יש לו לילך יחף. וזהו של נעליך וכו' כי המקום וכו' אדמת קודש היא. ומזה הטעם אסור לילך ביוה\"כ במנעלים כדי שלא יהא חוצץ והפסק בינו לבין הארץ כיון דנתקדשה הארץ בקדושת היום ויצאתה אז מן הקללה ע\"כ חייב אז לילך יחף אבל בכל השנה אסור לילך יחף כיון שנתקללה הארץ ע\"כ צריך להפסיק הקללה מרגליו. משנת חכמים: " + ], + [ + "טעם שנקרא עם הארץ.*בספר שארית ישראל כתב מה שנקרא בלשון חז\"ל זקני ע\"ה אין הכוונ' כמו שסוברים העולם שע\"ה הוא שאין לו שום חכמ' בחכמת התור' רק הכוונ' הוא שהוא באמת חכם מחוכם ולמדן בש\"ס ופוסקים רק שהוא שקוע בארציות. וזהו זקני ע\"ה. וע\"ז נאמר כל זמן שמזקינים כו'. אבל זקני תור' הפי' הוא שמחזיק בתור' כנכון אע\"פ שאינו יכול לומר רק שירות ותשבחות של ספר תהלם באמת ובתמים זהי זקני תור'. ולכן אמרו במשנה בלשון זקני תור' ולא אמרו זקני ת\"ח ע\"כ:
בספר באר משה מהרב הצדיק הקדוש מוהר\"ר משה אליקים בריעה מ\"מ דק\"ק קאזניץ זצוק\"ל לשמיני עצרת כתב מעשה רב שהי' בימי הרב הקדוש הבעש\"ט זצ\"ל שפעם אחת נעצרו הגשמים והיו גוזרים תענית וזעקו בתפל' ובתחנונים הרבה ולא נענו וראה ביניהם הבעש\"ט איש אחד מע\"ה ופשוטי העם והי' אומר פ' ק\"ש וכשהגיע להפסוק ועצר את השמים ולא יהי' מטר הי' אומרו בגודל הכוונ' ובבכי וזעקה הרבה. ושאל אותו הבעש\"ט זצ\"ל מה היתה כוונתך באומרך הפסוק הזה. והשיב לו שהי' מכוון פי' הפסוק. ועצר את השמים. שהשם יתברך יעצור ויסחוט את השמים העליונים. ע\"ד עצירת הזיתים והענבים. ואז לא יהי' מטר כלל למעל' בשמים. כ\"א שירד הכל למט' לארץ. וכן ואסחט אותם תרגומו ועצרית. ונענו כל העם ע\"י תפלתו זאת וירד להם הגשם לברכ'. שהבורא יתברך שמו הוא הבוחן לבבות ויודע נסתרות. ורחמנא לבא בעי:
וכעין זה מובא בספר משנת חכמים מעשה שאירע בימי האריז\"ל שרב אחד בעירו הלך בערב שבת תשוב' לבהכנ\"ס וישב על מקומו ומושבו לסדר הדרש' שידרוש למחר. ובתוך כך בא אחד מאנשי עירו שהי' ירא ד' אבל רחוק מאוד מהתור'. וכמעט אפי' ידיעות בית רבו לא הי' לו. והביא צנצנת יין ושני לחמים ונתנו בארון הקודש. וכשהרב ראה זאת אמר לו מה אתה עושה אמר לו רבי אני מצמצם פרוט' ופרוט' ממלאכתי וגוזז אני את נכסי שאזכה להביא קרבן מנחה לד' לקיים כבד את ה' מהונך. וגער בו הרב ואמר לו תוכחה ודברי כבושים הלא הקב\"ה אינו גוף ואינו דמות הגוף ואין לפניו לא אכיל' ולא שתי'. ואמר לו אותו האיש. רבי אני יודע שקרבני רצוי' ומקובלת לפני השם שהרי זה זמני זמנים שאני נוהג כן וביום השבת בהשכמ' כשאני פותח הארון רואה אני שאיננו ולקח אותו אלקים שכבר נתקבל למעל' לריח ניחוח. ואז נזף בו הרב יותר ויותר בדברי קנטורים וביושים והסביר לו הענין שטעה בדרך זה ולא זו הדרך ולא זו העיר לאהוב את השם ולעבדו בדרך כזה. ובודאי שמש בהכנ\"ס ידע מזה ונטלו. ואז הלך האיש לביתו בפחי נפש ובצער גדול עבור שנודע לו עתה שלא זכה לקרבת השם. ולהיות קרבנו מקובל אצלו. ושלח האריז\"ל הקדוש לאותו הרב שיצוה לביתו וימות עבור שבייש לאותו האיש ומנע מד' קרבן שהוא לו באמת לריח ניחוח. כי מיום שחרב ביהמ\"ק ופסקו הקרבנות לא הי' לו להקב\"ה נחת רוח כמו מהלחמים והיין של אותו האיש. מזה נרא' הגם שדברי הרב ותוכחתו אין בהם נפתל ועיקש ואמת וצדק המה. עם כל זה לא גרע דבר זה מחשב לעשות מצו' ולא עשה מעלה עליו הכתוב כאלו עשהו. ואחז\"ל רחמנא לבא בעי:
ובספר פורת יוסף כתב שמעתי מהחסיד המנוח מהר\"ן זללה\"ה כי תפלת המוני עם בגשמי יוצא מזה תועלת לאנשי הרוחני שאין מתפללים עבור עוה\"ז רק ברוחני: בעבור שאוחז ומדבק בעבודת האדמה ובהבלי העולם הזה עד שיחשוב לעצמו כתושב בארץ אבל החכמים וצדיקים חושבים עצמם כגרים. אגרת הטיול: " + ], + [ + "טעם. למה כשאיסור נופל בהיתר הוא בטל בס'*כי האיסור הוא בחי' נפילה להניצוץ הקדוש שבו וכשיש ס' הוא בבחי' סוד סומך ה' לכל הנופלים ועי\"ז יש לו עלי'. וזהו סוד נס. ולכך איתא בגמ' הנכנס לבקר את החולה נוטל א' מס' בחליו נמצא שאינו מזיק לו שבטל אצלו בס' ועל החולה מיקל. מדרש פנחס:
ובשם האריז\"ל ויתחזק ישראל וישב על המטה. רמז עפ\"י מה שאז\"ל המבקר את החולה נוטל א' מששים בחליו ודוקא בר מזלו. והנה ידוע שיוסף הי' בר מזלו של יעקב כידוע שכל מה שאירע ליעקב אירע ליוסף. ולכן כשבא יוסף ליעקב נטל מיעקב א' מששים בחליו לכן נתחזק וישב על המטה כי היקל מעליו החולי קצת והרמז בפסוק המטה גימטריא נ\"ט. כלומר על שניטל ממנו חלק א' מס' ולא נשאר אצלו כ\"א נ\"ט חלקים כמנין המטה. לכן ויתחזק ישראל וישב: כי סומך ה' לכל הנופלים. גאולת ישראל*ועי' פתחי תשוב' סי' קט\"ז ס\"ק י' דאם הוא בעל נפש ורוצה להחמיר מצוה הוא. ובסולת למנח' כלל ע\"ו דין ח' כתב בשם תורת אשם דמי שרוצה להחמיר לנהוג איסור בדבר שלא מצינו שהחמירו אמוראי כגון מה שנתבטל בששים או בכלי שני היא כמו מינות ויצא שכרו בהפסדו ע\"ש:
ועי' בני יששכר חודש אדר מאמר ב' וז\"ל ועתה כיון שהדבר הזה מאת הש\"י שהוא מזמין הדבר האיסור שיתערב ברוב היתר בכדי שיהי' ניתר באכיל' כי יודע הש\"י שזה הוא מכלל הבירור הנמסר לישראל וא\"כ מצו' הוא בדוקא שיאכל ישראל החתיכ' ההוא כו' כי נסיבה מאת הש\"י שיתברר המאכל האיסור ההוא ולזכות יחשב לאדם האוכלו ע\"פ התור' כי יתבררו הנה\"ק והוא גדול מן הי\"ש שאינו רוצה לאכול מטעם שיש בו תערובות איסור. ע\"כ לדעתי אין זה מדרך החסידות מה שכמה אנשים נוהגים סלסול בעצמן שלא לאכול מן שום מאכל שהיה עליו שאלת חכם. הגם שהוא דבר פשוט ומבואר דינו להיתר כגון ע\"י תערובות בששים וכיוצא כי לדעתי אדרב' מצוה היא יאכלו ענוים וישבעו כי הוא נסיבה מאת הש\"י שישוב האיסור להיתר ויתברר ע\"י אכילת ישראל. ומשארז\"ל לא אכלתי מבהמ' שהורה בה חכם היינו דוקא במלתא דתליא בסברא וכמ\"ש הפוסקים עכ\"ל ע\"ש: בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל." + ], + [ + "טעם. שנהגו ישראל עם קדושים להתנועע בשעה שקורין בתורה. דוגמת התורה שנתנה ברתת. וכן בשעה שמתפללים ע\"ש כל עצמותי תאמרנה ד' מי כמוך*ובספר חושב מחשבות (תרומ') כתב דמהאי טעמא מתנענע. כי הנשמ' מעופפת ורוצה לעלות בשע' שאיש ישראלי לומד תור' כדאיתא בזוהר ע\"ש. ובספר שושנת העמקים כתב בשם ספרים דמי שלומד בקול אז המקטריגים אוהבים אותו ומברכים לו: . אבודרהם:" + ], + [ + "טעם. שמי שרוצה שלא ליתן עין הרע לתינוק מסתכל למעלה. כי עין הרע בא מזה כשאדם רואה איזו דבר נאה או איזה גדולה בממון או בבנים או בגבורה או בכל מעלה והוא מתמי' מאוד על מעלתו של זה אע\"פ שמתמי' באהבה זה לזה אעפ\"כ גורם רעה בזה שמתמי' שהוא מפריד הדבר משרשו כי אלו הי' הרואה חכם ודבוק בהשם ית' לא הי' מתמי' כלל כי מה שייך לתמוה על מדת תפארתו של הקב\"ה כי זה שהוא רואה הוא לתפארת ה' או דמיון לחכמתו ית' מה שהאציל בצלמו ודמותו ע\"כ צריך לישא למרום עיניו ובזה מקשר הדבר לשרשו וזה עין טובה ולא עין הרע. זרע קודש פ' ויצא:" + ], + [ + "טעם שקרא רבינ\"ו הקדוש לכל חלק מהסדר מסכת. כי מַסֶכֶת נקרא אותה הכלי שהאורג משליך עם החוט (של השתי בתוך הערב) ממזרח למערב ואח\"כ ממערב למזרח ובכל פעם ע\"י ההחזרה נארג הבגד יותר כך נקרא כל חלק מן תורה שבע\"פ בשם מסכ\"ת להורות שלא יאמר האדם כבר גמרתי החלק הזה ואין מן הצורך עוד לחזור עלי' רק הפוך בה וחזור עליה ובכל פעם תמצא בה חדש כעין המסכ\"ת שבכל פעם שחוזרת אורגת יותר. והיה ברכה להגאון הקדוש מדינוב זצוק\"ל:", + "ובהעמיק יותר הנה אין קץ לתורתינו. ע\"כ כל חלק ממנה אין לו גמר ותמיד נעוץ סופה בתחילתה כמו מלאכת (המסכ\"ת) כשמגעת אל הסוף חוזרת לראש. ע\"כ המנהג הנהוג בישראל בסיום מסכ\"ת לומר איזה דרוש לנעוץ סופה בתחילתה הדר\"ן על\"ך. שם:" + ], + [ + "טעם. למה ישראל כשהם לומדין מתנוענעין ואומות העולם אינם מתנוענעין. לפי שנשמותיה' של ישראל הוא מאור של מעלה דכתיב נר ה' נשמת אדם והנה הנר טבעו תמיד שהוא מרחף ומתנוענע סביב הפתילה ואינו נח לעולם כך ישראל שנשמותיהם נאצלה ודבוקה בנר י\"י של מעלה לכך מתנוענעים תמיד כשעוסקים באור תורה*והלימוד צריך להיות שלא לקנטר עי' ש\"ך יו\"ד סי' רמ\"ו ס\"ק י\"ט. ובס' נצר חסד אבות (פ\"ד) כתב על מאמר אל תעשם עטרה להתגדל בהם וז\"ל אל תלמוד נגלות התור' לקנטר קרדום לחפור ולבייש בני אדם להלבין פניהם לשפוך דמם כדרך הלומדים עם סם המות שקש' ארס שלהם ארס נחש הקדמוני כמו שסיפר מרן אלקי הבעש\"ט זצ\"ל שבערי אשכנז הי' צדיק אחד ואמר קודם פטירתו שימות במיתה משונה ע\"י רוצחים וכבר הוא הי' מאה פעמים בעולם הזה ובכל פעם נהרג שהוא הי' בזמן המקדש ראש סנהדרין חריף וחכם ולמד בסם המות של תור' והוא הי' הראשון שהכה על לחי ופנים של זכריה הנביא ואמר אתה עם הארץ מתנבא בנביאות ועל ידו נפלו עליו עמי הארץ רשעים גמורים והרגו אותו וצוה שיכתבו על מצבתו פ\"נ מי שהרג זכריהו הנביא ואמר שכבר הוא מתוקן והי' מספר מרן זה לתוכחת מוסר האיך יזהר מלימוד תור' שלא לשמה ומסם המות מים המרים של לומד תור' לקנטר כי עיקר לימוד התור' ללמוד עכ\"פ לשם מצות בוראו: אבל האומות שאין נשמותיהם מנר י\"י לכך אינם מתנוענעים. זהר במדבר עמוד ת\"ג:" + ], + [ + "במדרש הפליאה השגור בפי כל ומובא ביד אליה' פי' על עשרה מאמרות מאמר חקור דין חלק ב' פרק י\"ז וגם בעיקרים. למה נקרא שמו חזיר שעתיד הקב\"ה להחזירו לישראל לעתיד לבוא. והתורה לא תשתנה חלילה*ובספר אור החיים שמיני י\"א כתב וז\"ל והוא גרה לא יגר. פי' תנאי הוא הדבר כ\"ז שהוא לא יגר אבל לעתיד לבוא יעלה גרה ויחזור להיות מותר ולא שישאר בלא גרה ויותר כי תור' לא תשונה:
ובספר כתר שם טוב פי' מה שאמרז\"ל כי תור' חדש' מאתי תצא. הלא לא יחליף ולא ימיר דתו וכו'. אלא לפי שעתה נתלבשה התור' בספורי מעשיות כגון דלבן ובלעם. ולע\"ל יחודש איך דבר הכל מאתו מבנין עולמות העליונים ותחתונים. וז\"ש תורה חדשה מאתי תצא אפרש הפי' איך מדבר הכל מאתי:
ובספר מנחם ציון פ' שמיני כ' דקודם חטא אדה\"ר לא הי' דבר טמא שכל מה שברא הקב\"ה. נברא בתכליתו ליהנות ממנו לכל דבר שראוי הן לאכיל' או לסחור' ולא נברא שום דבר בחנם. רק בעבור שלא עלתה בידו לקיים הציווי ע\"י כך נתגשמו מינים הרבה ונאסרו לנו בתוה\"ק לבל נטמטם בהם עד היום האחרון אשר יערה עלינו רוח ממרום ישפוך את רוחו על כל בשר ועתיד חזיר ליטהר:
ובספר הנותן אמרי שפר להרב הצדיק הקדוש מדיניב זצוק\"ל כ' על מדרש הפליא' ואת החזיר למה נקרא שמו חזיר שעתיד לחזור להיתרו. ובמדרש שלנו אי' שכל הדברים הטמאים יהיו מותרין לעתיד ע\"כ. כי א' מהטעמים למה שנאסרו דברים הטמאים. הוא עבור שאין בכחנו לברר מהם את חיות ני\"ק שבהם והמה מטמטמים את הלב. והנה בעת מלחמתם מלחמת ד' מלחמת מצוה הי' כחם כח עוז בענין הבירור לכן הותר להם קדלא דחזירא. לכן לעתיד יהי' להם זה הכח אף שלא בשעת מלחמה וזהו שעתיד לחזור להיתרו. ועי' טעמי המנהגים ח\"א סעיף שי\"ב: דאיזו היתר יהי' לחזיר יותר משאר דברים הטמאים. והראה לי ידידי הרב הגדול החריף וכו' מוה' אורי זאב ז\"ל דיין ומו\"צ דפה לבוב דברי הריטב\"א קדושין דף מ\"ט ע\"ב בד\"ה תשעה וז\"ל זה אדום כדכתיב בו יכרסמנה חזיר מיער ועליהם אמרו בהגדה למה נקרא שמו חזיר שעתיד הקב\"ה להחזירו לישראל לעתיד לבא. והוא דבר יקר מאד:", + "ע\"ד זה אמר טעם. מה שאומרים העולם כי השממית הביאה אש לביהמ\"ק. כי איתא במדרש (משלי ל') שממית בידים תתפש והיא בהיכלי מלך. שממית זו אדום והיא בהיכלי מלך ששרף והחריב מקדשו של ממ\"ה הקב\"ה:", + "לחזור להיתרו. ובשם היהודי הקדוש מפרשיסחא זצוק\"ל שכתב על טעם הקדמונים באיסור אכילת עופות טמאים מטעם שמזגן רע ומולידים טבע רע באדם האוכלם. דלכאורה מפרש\"י ז\"ל על והחסידה שעושאת חסד עם חברותיה היא סותר לטעם זה. ואמר כי גם רש\"י מודה לטעם הנ\"ל וכוונתו שעושה חסד רק עם חברותיה ולא עם בני חבורה אחרת שעומדים באכזריות למולם וזהו הטבע ומזג רע שלהם:" + ], + [ + "טעם. שנוהגין הנשים לעשות בגדים להש\"ץ שמתפלל כל נדרי. משום דאיתא במס' שבת דף ל\"ב ע\"ב בעון נדרים מתה אשה של אדם שנאמר (משלי כ\"ב) אם אין לך לשלם למה יקח משכבך מתחתך ע\"כ הש\"צ שמתיר את הנדרים עושין לו הנשים מתנה עבור זה. בשם הנ\"ל:" + ], + [ + "טעם. למנהג שאינם ישינים על גבי כרים של נוצות תרנגולים. משום שנוצות של אווז אינו מקבלת לחלוחית ונוצות של תרנגולים ותרנגולת מקבלים לחלוחית וע\"כ כאשר ישכב עליהם ויתחמם יוציא ממנו את הליחות וקשה לראש. ועיין יו\"ד סי' של\"ט:" + ], + [ + "טעם. למנהג ישראל שנוהגים לזרוק בשבת שירה מזונות לצפרים ועופות. ע\"ד הפסוק למען יראו את הלחם כו'. היינו למען ידעו ויראו הדורות איך אשר בוטחים בישועתו יתברך בלב שלם הוא ממציא מזון להם כאשר המציא לישראל במדבר. ונודע מאחז\"ל שישראל נמשלו לצפור. ועתה בעונינו חרב ביהמ\"ק ונגנזה צלוחית המן. לכך נהגו שבשבת שירה אשר שם נאמר פ' המן זורקים מזונות לצפרים להורות אם ישראל הנמשלים לצפור יפנו א\"ע מעסקיהם ויעסקו בתורה ומצות אז ימציא השי\"ת להם מזונות בלי עמל ויגיעה וירד להם המן מלמעלה כאשר הצפרים מוציאים מזונותיהם נזרקים למעלה על גגותיהם. אור פני משה. להגאון הקדוש בעל חת\"ס זצוק\"ל:" + ], + [ + "עוד טעם. לפי שדתן ואבירם פזרו מן המן שבידיהם על פני המדבר בליל שבת בכדי להכחיש דברי מרע\"ה במאמרו שבת לא יהיה בו ואמרו אל העם צאו וראו שנמצא מן על פני השדה ויצאו מן העם ללקוט ולא מצאו מפני שהציפרים היו אוכלים מקודם שבאו. וז\"ש ולא מצאו כי קשה דהי' לו לכתוב ולא הי' רק ר\"ל לא מצאו מה שהניחו כי לשון מציאה נופל על דבר שהי' לו ונאבד ממנו. ע\"כ בשבת שירה שקורין פרשת המן נותנין לפניהם מזונות בשכרן. ספר שער בת רבים ששמע מהרב הצדיק הקדוש מוהר\"ר אברהם חיים ממיקלייאוב זצוק\"ל בשם הרב הצדיק הקדוש מלובלין זי\"ע ועכ\"י אמן:" + ], + [ + "עוד טעם. כי אין דבר שיש בו אויר כציפורים מפני שהציפורים פורחים באויר וזמר בא מן האויר וכן כלי זמר אין מנגנין אלא מן אויר כמו פידיל וצימביל ושאר כלי ניגון כולם חלולים וכל אדם שיש לו ריאה גדולה יודע נגן כי הריאה מלא אויר לכן נכתב השירה אריח על גבי לבינה כדי שיהי' אויר באמצע. ליקוטי שושנים:" + ], + [ + "טעם. שנקרא התרנגול בשם גבר כמאחז\"ל במס' יומא קרא הגבר. מפני שהוא קורא בדמות גבריאל הקורא בג\"ע בחצות לילה לכך נקרא גב\"ר. קצת משם גבריאל לפקוח עינים עורות שישגיחו על קריאתו ויעמדו ממטתם. אור פני משה פ' דברים:" + ], + [ + "טעם. שבמשנה (חגיגה פ\"א) הכל חייבין בראיה חוץ מחרש שוטה וטומטום ואנדרוגינוס כו' תני בכולהו לשון יחיד חוץ מנשים ועבדים נקט לשון רבים. משום דיותר טוב שירבו ויפרצו בישראל חכמים ושלימים מכל מום. ולא יהיו שוטים וחרשים וטומטום וכו'. ואיידי דאינך תני קטן דדמי להו ג\"כ בלשון יחיד. משא\"כ נשים ירבו ויפרצו בישראל. כי העולם צריך להם. וכן עבדים. הבטחנו יוצרינו לתת לכ\"א מישראל שני אלפים ות\"ת עבדים ולעולם בהם תעבודו. ברכה משולשת מהרב הצדיק הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל. ועי' בתיו\"ט. וע\"ל סעי' ע':" + ], + [ + "טעם. שאין לומר למי שלובש בגד חדש או מנעלים חדשים הנעשים מעורות של בהמה תבלה ותחדש. משום דא\"כ היו צריכים להמית בהמה אחרת תחלה שיתחדש ממנו בגד אחר וכתיב ורחמיו על כל מעשיו*ונראה דמה\"ט אין מברכין שהחיינו על עגלים וגדיים ועופות ודגים כיון שנהגו לברך בשעת האכילה וא\"א לאכול קודם שימית אותו. ועי' מ\"א סי' רכ\"ה ס\"ק י\"ב. ונכון ג\"כ שלא לברך שהחיינו על מלבוש חדש שנעשה מעורות של החיות ויש להדר אחר פרי חדש או מלבוש אחר חדש לברך שהחיינו ויכוין לפטור את זה:
אחר כתבי זאת ראיתי בפמ\"ג סי' כ\"ב במ\"ז דאם קנה בגד מעורות שועלים ופיי\"א וכיוצא מברך שהחיינו ול'ד ליו\"ד סי' כ\"ח סעי' ב' על השחיט' לא יברך שהחיינו דמזיק לבריה בידים משא\"כ כאן. ול\"ד לסי' רכ\"ג סעי' ו' בהג\"ה דאין לומר תבלה ותחדש שיצטרכו להרוג עוד משא\"כ כאן עכ\"ל: רמ\"א או\"ח סימן רכ\"ג סעיף ו':", + "תבלה ותחדש. בספר ילקוט האורים כתב בשם ספר אסיפת הכהן על מה שכתב במדרש שמכרוהו ליוסף ולקחו בעד הדמים מנעלים. מה שלקחו בעד הדמים דוקא מנעלים משום דאסור להנות מעוה\"ז בלא ברכה ואפי' על מלבוש צריך לברך שהחיינו. והם לא יכלו לברך על מה שיקנו מן הממון הזה משום דהוי גזל וכתיב ובוצע ברך נאץ ה'. לכך לקחו בעד הדמים מנעלים דמותר ללבוש בלא ברכה דאין מברכין משום צער בע\"ח כידוע:" + ], + [ + "טעם. שהאדם בעת רעבונו ישקול יותר ממה שישקול בעת שמלא כרסו ואכל ושבע. זהו לסיבת כובד חום הטבעי המתגבר בו מחמת זלעפות רעב. וכן תראה בברזל המלובן באש שישקול יותר ממה ששקל מקודם שבא באש. ספר הברית:" + ], + [ + "טעם. שנקרא בקר. לשון ביקור ודרישה. שבבוקר יכולין לבקר ולדרוש כל דבר מהו. אבל בלילה א\"א זאת. דעת משה:" + ], + [ + "טעם. שאמחז\"ל (שבת קנ\"ו) האי מאן דבלבנה אכיל דלאו דילי' ושתו דלאו דילי'. משום שהלבנה אין לה אור מעצמה רק מה שמקבלת מהחמה לזה מאן דבלבנה אכיל דלאו דיליה. בשם הגאון בעל פנים מאירות:" + ], + [ + "טעם. שאין מברכין שהחיינו על קדושי האשה. לפי שאין לברך על מה שתלוי בדעת אחרים. שאם לא תאבה האשה יבטל המעשה. תבואות שור סי' כ\"ח סק\"ד בשם אבודרהם:" + ], + [ + "טעם. שנקרא אבוקה. לפי שקושרים ב' או ג' או ד' נרות ביחד לעשות להב גדול ע\"כ נקרא אבוקה מלשון ויאבק איש עמו שהיא לשון קשירה. ספר התשבי:" + ], + [ + "טעם. שאין נושאין נשים במועד. משום דאין מערבין שמחה בשמחה. עוד טעם. מפני הטורח במועד.*ומותר לארס ובלבד שלא יעשה סעודת אירוסין. וכ\"ש שמותר לכתוב תנאים לשידוך בחוה\"מ כנהוג בינינו. אבל הסעוד' שרגילין לעשות אחר כתיבת התנאים אסור לעשות בחוה\"מ. באר היטב שם סק\"ב. ועי' לבוש סי' תרצ\"ו שכתב וז\"ל לפי מה שכתבתי סי' תרפ\"ה דבמקומות שקורין המגיל' בט\"ו אם חל בשבת אומרים על הניסים בשבת. אבל סעודת פורים אין עושין עד יום א' בשבת. ה\"נ יש ליזהר שלא לעשות נישואין בפורים ביום י\"ד. שלא לערב שמחתו בשמחת פורים. מיהו סעודת מילה ופדיון הבן ודאי לא ידחה מפני שהוא זמנם וא\"א לדחות המצו' ע\"ש. וכן כתב המ\"א שם ס\"ק י\"ח. ובס' ארחות חיים שם כתב בשם שו\"ת מהר\"ם שיק דמנהג העולם דבשושן פורים עושין החתונ' אבל לא בי\"ד דשמא יאכלו ביום שהם מחוייבים בסעוד' מכח פורים ואין מערבין שמחה בשמח'. ובעיקרי הד\"ט סי' ל\"ו אות ט\"ז כ' דמותר לעשות נשואין בפורים שחל בעש\"ק ובלבד שלא יעשה סעוד' ע\"ש: מ\"א סי' תקמ\"ו סק\"א:" + ], + [ + "טעם. שאנו מהפכים את הסדר ואומרים זכור לנו ברית אבות כאשר אמרת וזכרתי את בריתי יעקב ואת את בריתי יצחק ואף את בריתי אברהם אזכור. כי כשישראל צריכין לחסד ולרחמים צריך לעורר בחי' יעקב בראשונה כי הוא מובחר שבאבות ובחי' רחמנות כרחם אב על בנים.*ובפרשת בחקותי כ' דלכך זכר הכתוב אברהם לבסוף. ע\"ד שאיתא ואעשך לגוי גדול זו שאומרים אלהי אברהם כו'. ואגדלה שמך זו שאומרים אלהי יעקב. יכול יהי' חותמין בכולם ת\"ל והי' ברכה בך חותמין ולא בכולם. וקשה מה טיבותא לגבי אברהם שלא יהי' חותמין בהם הא איתא בכל אדם איש מתקנא חוץ מבנו ותלמידו. רק הכוונ' כי יצחק הוא גבירה. ויעקב כלול משניהם גבו\"ת. ואברהם הוא מדת החסד והבטיח לו הקב\"ה בך חותמין והכל הולך אחר החתום. ר\"ל שיתנהג במדת החסד. וכן כאן נזכר אברהם לבסוף כי הוא מדת החסד: ליקוטי מהרי\"ל. ויקהל. ועי' ט\"ה סעי' תרפ\"ו: " + ], + [ + "טעם שאם שכח ואמר בימות החמה משיב הרוח ומוריד הגשם. אם נזכר אחר שהתחיל אתה קדוש צריך לחזור לראש התפלה. לפי דכמו שחשיב טעות להחזיר אם מדלג בשבחו של הקב\"ה. כן חשיב טעות אם אומר שבח יותר ממה שצריך לאומרו שאין זה שבחו של מלך שמשבחין אותו במה שאין עמו צריכין לו. וכ\"ש בדבר שהוא רע ומזיק להם שהגשמים בימות החמה רוב פעמים מזיקי' בא\"י ואנן בתרייהו גרירים. לבוש סי' תרס\"ח סעי' ב':" + ], + [ + "טעם. דקרי לערב שבת בי שמשי. לפי שבין השמשות שלו שגור בפי כל והכל חרידים אליו לגמור מלאכתן עד שלא תחשך ע\"כ קרי ליה בי שמשי. רש\"י כתובות דף ק\"ג:" + ], + [ + "עוד טעם. לפי שצריך להוסיף מחול על הקודש בעוד שהשמש קיים. עניני שבת בשם ח\"א:" + ], + [ + "עוד טעם עפ\"י דאיתא במדרש אחר ששקעה השמש בע\"ש התפלל אדם הראשון וחזרה השמש. לכן נקרא שעה זו בין השמשות. ר\"ל בין שקיעת השמש לזריחת השמש פעם שנית. א\"כ מה\"ט קורים ביה\"ש של ע\"ש בי שמשי. שם בשם רש\"ל:" + ], + [ + "טעם. שמאכל דגים בנקל יותר להעלותו לשורשו. מחמת שגידולם וחיותם ממים הרומזים לחסדים. וזהו התחלת דרכי העבודה להעלות מדת חסד לשורשו. תולדות יצחק להרב הצדיק הקדוש מניסכאיז זצוק\"ל:" + ], + [ + "טעם. שצריך לשחוט בסכין בדוק בלי פגימה. כי נשמת הצדיקים מגולגלים בבהמה או בעוף. ולפעמים חשיב השוחט ששוחט הבהמה. או העוף. והוא שוחט צדיק שמגולגל בבהמה או העוף*ועי' בכור שור (קידושין) שכתב. טעם. על מה שאמז\"ל (סנהדרין ק\"ח) אקרא דוישלח את היונה מאתו מכאן שדירתן של עופות טהורים אצל הצדיקים. ע\"פ המבואר בכתבי האלקי האריז\"ל דנשמתן של רשעים מגולגלין בעופות טמאים. ויש נשמות צדיקים אשר צריכים איזה תיקון לפי מעשיהם ומתגלגלים בעופות טהורים. וע\"י שנשחטים שחיטה כשרה בברכה ומכסים דמם בברכה זה הוא תיקונם. ולכן דירתן עם הצדיקים. שבאותן עופות טהורים יש ג\"כ נשמות איזה צדיק. ולכן מתקרב אצל הצדיקים דהוא ממנו. והיינו דקאמר (ב\"ק צ\"ב) כל עוף למינו ישכון. וקשה הא חזינא עופות טהורים דלא למינו ישכון. רק מתכוון לשכון עם הצדיקים. ומתרץ ההוא משום ובן אדם לדומה לו. פי' הבן אדם המגולגל באותו עוף הוא המתקרב לדומה לו:
ע\"ש (שבת קמ\"ה). הטעם. שדירתן של עופות טהורים אצל הצדיקים. דהטהורים הם הנרדפים כי כל הטמאים יש להם דריסה. משא\"כ הטהורים והן נדרסים מן הטמאים. וגם מדת הצדיקים הוא להיות נעלבים ואין עולבים ע\"ש. ובספר טעמי מצות לרדב\"ז סי' תנ\"ג כתב כי אין בעוף טהור אלא חסידים ולפעמים שגג במאכלות:
ובספר בני יששכר כתב בשם האריז\"ל וז\"ל הנה ידוע דעסק אכילה ושתי' לאדם הוא לברר ניצוצין ולברר ולתקן נשמות המגולגלות בכל דבר הצריכין תיקון. והנה הנשמה אשר עברה את פי י\"י במצות ל\"ת או בביטול מ\"ע. הנה צריכה להתגלגל כפי אשר נגזר עליה באיזה דבר יהי' גלגולה בדומם וצומח וחי. הכל כפי גודל הפגם והחטא. והאדם האוכל המאכל הזה ומקיים המצוה התליי' בזה המאכל. הנה מעלה את הנשמה המגולגלת ממדריגה למדריגה. והנה הנשמה המגולגלת בחי'. היינו באיזה בהמה וחי' ועוף. הנה האדם האוכל מחיוב לקיים בה מצות שחיטה כמשפטי התור\"ה והנשמה המגולגלת מרגשת בצער השחיטה. כי כן הוא העונש הנגזר עליה ואח\"כ נתעלית מח\"י למדב\"ר כפי כוונת האוכל. ולפעמים גם צדיקים היושבים בג\"ע צריכין עוד להתגלגל על איזה דקדוק שלא קיימו. אבל מתגלגלים בדגים שא\"צ לצער שחיטה. ונאמר בהם אסיפה כמו אצל הצדיקים:
וז\"ש ז\"ל כי תורה חדשה מאתי תצא. כי לעיל שכבר יתוקן העולם ולא יהי' עוד בנמצא שום חטא. ובזה לא יצטרכו נשמות המגולגלין לצער שחיטה ע\"כ בהמות בהררי אלף יהי' להם סגי באסיפה ע\"כ. וע\"ל סעי' צ\"ד ועי' טעמי המנהגים ח\"א סעי' שי\"ב בהשמטה: . וצריך שלא יצעריהו. וצריך לקיים ואהבת לרעך כמוך. ושוחט שאינו מקיים זה עובר על ואהבת לרעך כמוך וכו' ויורש גיהנם. תמונה: " + ], + [ + "טעם. שאמרו חז\"ל עם הארץ אסור לאכול בשר. לפי שאין בע\"ה כח לברר הניצוצות*דהנה נודע כי כל נשמות ישראל היו נכללים בנשמת אדה\"ר וכאשר חטא אדה\"ר אז נתמעט קומתו ונפלו הנצוצות הקדושים הם אותן הנשמות שהיו כלולות בו בתוך הקליפות. [הערת המדפיס: והנה כל הנשמות אפי' אותם שנשארו באדה\"ר כולם נתנצלו מעדים שהי' להם קודם החטא ונתלבשו בו אותם הקליפות. ונמצא כי אין הנשמ' שאין לה בחינת קליפ' המיוחדת כפי מדריגת חטאו כו' וזו הקליפ' מלבשתו ומלפפתו תמיד כל ימיו ונעשית אל האדם בסוד לבוש להנשמה מאותן של זוהמת נחש:
וכמו שבקדושה כתיב אשר שם שמות בארץ ואין לך דבר שאין לו שם בפני עצמו. כן הענין בקליפ' שכל בחינ' ובחינ' וניצוץ מה יש לו שם מורה על המקום אשר שם נאחז בו. את זה לעומת זה עשה אלקים. ונמצא כי כל אדם מישראל מלבד השם שקורין לו אביו ואמו בעת שנימול והוא השם הנקרא על נשמת האדם כי אין הדבר באקראי כי הקב\"ה מזמין אותו בפיו אביו ואמו שיקראוהו כן. ולכן ר\"מ ור\"י בדקו בשמו. ובאומרו אשר שם שמות בארץ אל תקרא שמות אלא שמות והוא השם של נשמת אדם דקדוש'. וכנגד שם הזה יש לו שם אחר אל אותה הקליפה שהוא עם האדם. ונמצא כי יש אל האדם שני שמות א' מצד הקדוש' ואי' מצד הטומאה. ובזה תבין סוד היצה\"ר שבאדם שהוא סוד אותה הקליפ' הנמשכת מזוהמת הנחש. ולכן היצה\"ר הוא מנהיג את האדם. וענין חבוט הקבר לתקן כל הש\"ע האריז\"ל. ועי' קונטרס אחרון לטעמי המנהגים בהשמטה לסעי' תתקכ\"ט בד\"ה וראיתי:] והנה כאשר נפלו אז נפלו בכל הד' בחי'. דומם. צומח. חי שאינו מדבר. וחי המדבר. ומשם מתבררים בירור אחר בירור עד שנגמר כל הבירור ואז בא לתוך חי המדבר ושם נתברר ויוצא מקליפ' ובא לתוך הקדוש'. דברי משה פ' וירא:
וסוד דומם הוא כי לפעמים יפול צרור עפר תוך האכילה ולא ידע האדם מציאותו ולפעמים יש בו גילגול נפש כמו בנבל והי' לאב\"ן. האריז\"ל:
ובזמן שבהמ\"ק קיים היו מוציאים ניצוצי קדושה ע\"י קרבן. מה שבדומם ע\"י מלח. דכתיב על כל קרבנך תקריב מלח. ומה שבצומח ע\"י נסכים ומנחות. ומה שבב\"ח ע\"י הבהמ' ומה שבמדבר ע\"י התשובה של אדם המתודה ע\"י הקרבן. ס' הנהגות אדם: ואדרבא כי מסתלק ממנו מיעוט הקדושה שבו ונמשך אחר הבהמה*בספר דעת משה (פ' שמיני) כתב בשם אביו הרב הקדוש שלזה בהמה טהורה מעלה גרה. כי הנה בכל דבר יש ניצוץ הק'. והני\"ק ההוא הוא רחניות המאכל וכשבא ליד . דברי משה פ' נח בשם האריז\"ל: ", + "וכתב שם. והנה לפי\"ז יש לחלק כי בהדורות שבין אדם לנח לא היה בהם כח לברר לזה נאסר להם משא\"כ דורות שאחרי נח הי' בהם כח לברר לזה הותר להם. ומה שנאסר לאדה\"ר הוא מבואר בכתבי האריז\"ל בכוונת האכילה. כי עיקר כוונת האכילה הוא כדי לברר הקדושה שיש באותו החיים או הצומח*בספר ברית אברם פ' בהעלותך כ' בשם הגאון מפראנקפורט על מה שאחז\"ל (קדושין פ\"ב) שהרעותי את מעשי וקפחתי את פרנסתי כו'. דידוע שאין לך דבר מדצח\"מ שאין בו נשמת מגולגלים וחושקין תמיד לעלות לשרשן ע\"י מאכל הצדיק האוכל אותם בכוונה [הערת המדפיס: וע\"ד שפי' הבעש\"ט רעיבים גם צמאים. פי' למה עשה ה' ככה שיהי' אדם רעב או צמא הי\"ל ית' לברוא את האדם שיהי' בלא אכילה ושתי'. לז\"א נפשם בהם תתעטף. ר\"ל לכך עשה ה' את האדם שיהי' רעב לאכול וצמא לשתות כדי שיעלה הניציצות הנפשות אשר נתעטף בהמאכל וז\"ש נפשם בהם תתעטף:] ולכך המאכלים שבהם הניצה\"ק ממציאין א\"ע לאכילת הצדיק כאלו הי' להם רגלים לרוץ כדי שיתוקנו ע\"י הצדיק. וז\"ש הרעותי את מעשי וגם אין אני אוכל אותם בכוונה. לכך קפחתי את פרנסתי כאילו אין להם רגלים לילך אצלי לפי שאין רוצים להמציא א\"ע כי ידאגו שלא אשליכם ע\"י אכילתי. לדומם.
וז\"ש הוו זהירין ברשות. פי' בסעודת הרשות. כי סעודת מצוה הסעודה בעצמה היא מעלה את הניצוצות כיון שהיא מצוה. ומהגם שאוכל בכוונה. רק בסעודת הרשות צריך בע\"ב שיאכל בכוונה וגם אפ\"ל דכל האכילות אם הוא אוכל בכוונה מיקרי סעודת מצוה. מפני שמעלה הניצוצות. אבל אם אוכל בלא כוונה אז הכל מיקרי סעודת הרשות אף שנראה שהיא סעודת מצוה. וראי' בגמ' (נזיר כ\"ג) משל לשני ב\"א שצלו פסחיהם כו' וזה שאכלו לשום אכילה גסה ופושעים יכשלו בם.
וז\"ש הוו זהירין בסעודת הרשות ואמר הטעם. מפני שאין מקרבין הניצוצות ל\"ו דייקא דהיינו להמאכל. פי' שאין הניצוצות מקרבין את המאכל לאד\"ם אלא לצורך עצמן. היינו כדי שיהי' להם עלי' ע\"י אכילתו נראין כאוהבים וממציאין א\"ע בשעת הנאתן דייקא דהיינו לצדיק שיאכל אותם בכוונה ואז יש להם הנאה שיש להם עליי' ע\"י אכילתו. וז\"ש הנאתן דייקא. אבל אין עומדין לו לאדם כו' פי' שאין הניצוצות מעמידין ל\"ו דייקא היינו להמאכל. אין מעמידין המאכל לאדם בשעת דחקו דייקא. היינו בשעה שהאדם דוחק הניצוצות ע\"י מאכלו לדומם כשאוכל אותם בלא כוונה כנ\"ל ע\"ש.
ובשם הרב הצדיק הקדוש מזלאטשוב זצוק\"ל ע\"פ (איכה א') כל עמה נאנחים מבקשים לחם. וקשה הלא באמת הי' צריך הלחם לבקש להאדם כנ\"ל. לז\"א נתנו מחמדיהם דייקא דהיינו תאוותם באוכל מה שצריך לאכול כדי להשיב נפש המגולגלת בתוכה אל שרשה ואז הי' המאכל כמו קרבן אבל הם אוכלים בשביל תאוותם כדי למלאות בטנם לכן מבקשים דייקא לחם:
ובספר בני יששכר כתב בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקארעץ זצוק\"ל כמו שכל הרודף אחר הכבוד וכו' וכל הבורח מן הכבוד הכבוד רודפ\"ו. כן הוא מי שרוצה להרבות במאכלים ואוכל מטעמים ותבשילים מבושמים כדי שיהי' רווחא לבסומי. אז המאכלים בורחים ממנו ומתמעט ח\"ו פרנסתו. ובהיפך כשאוכל מאכלים בלתי מוטעמים בכדי שיספיק לו מעט מן המזון אז המזון רודף אחריו:
ובספר אגרא דכלה פ' דברים כתב דצריך כל אדם להעלות הניצוצות הנוגעים לחלק נשמתו ע\"כ יש מאכל שיערב לאחד יותר מלזולתו כי מגיע לחלקו:
ובספר עבודת ישראל פ' מסעי פי' בשם אדומו\"ר הגאון מוהר\"ר דוב בער זלה\"ה הפסוק ואלה מסעיהם למוצאיהם. כי כל המסעות שנסעו ישראל העיקר הי' לתקן כל המקומות ולהגביה הני\"ק מהם. ולכן נכתבו בתור' שמות המסעות והמקומות אשר תקנום בתקנ' וזה ויכתוב משה את מוצאיהם למסעיהם ע\"פ ה' שמשה כתב כל מה שהוציאו נ\"ק במסעיהם שנסעו. ושנסעו עפ\"י ד' ולא נסעו במ\"א זולת שהוצרכו לתקן וזהו ואלה מסעיהם למוצאיהם:
ובסידור האריז\"ל כתב שיש איזה מגולגל והוא רשע גמור ואם אינו יודע האוכלו לכוין יכול המגולגל להזיקו ולהפכו לרשע גמור ג\"כ כמוהו לכן צריך לכוין מאוד בברכת הנהנין וע\"י שמכוין כונה הראוי לאוכל ידע בבירור שלא יניחוהו מהשמים לאכול דבר רע ויסירהו מלבו:
ובספר אמרי קדוש להרב הצדיק הקדוש מסטרעליסק זצוק\"ל כתב שאמר שיוחנן כהן גדול ששימש בכהונ' גדול' שמונים שנה ולבסוף נעש' וכו' ודאי עתה הוא בג\"ע העליון והסיב' לזה הי' מחמת כוונ' שאינה ראוי' שהי' לו פעם אחת באכילתו ונזדמן לו ניצוץ שלא כהוגן:
ובספר מאור ושמש פ' משפטים פי' הפסוק ועבדתם את ה' אלהיכם וברך את לחמך ואת מימך והסירותי מחלה מקרבך. כי העיקר במה שמעלה הניצוצין הוא הברכ' שמברך על האכיל' והשתי' בקדוש' אז ע\"י הברכ' ההיא מעלה הדבר ההיא למעל' לשורשו. וזהו שאיתא בברכות שמקשה קראי אהדדי כתיב השמים שמים לה' והארץ נתן לבני אדם. וכתיב לה' הארץ ומלואה. ומשני כאן קודם ברכ' כאן לאחר ברכ'. נמצא כשאדם מברך בקדוש' על אכילתו ושתיתו אז קונה הדבר ההוא כאלו בראו. וכשאוכל בקדוש' אז הוא האוכל והמשקה לו לרפוא' לכל מיחושיו. וזהו שאמר וברך את לחמך. ר\"ל שתברך על מזונך בקדוש' ובטהר' והסירותי מחלה מקרבך. ר\"ל שהמאכל תהי' בעצמו רפוא' לחולים ולא תצטרך לרפואות. וע\"ל סעי' קמ\"ב וסעי' קמ\"ו בהשמטה בד\"ה ובשם: . (שע\"י אכילתינו הם יוצאים מן הקליפות וחוזרין להיות דבר מבשר האדם ממש ואז חוזרין לקדושה. שם פ' בשלח) והנה אדה\"ר ע\"י קריאת השמות אשר קרא לכל בעל חי הי' מברר כל הניצוצות שהי' בהם משא\"כ הצומח. כי הירקות עיקר יציאתו לעולם הי' ע\"י פעולתם של אדם הראשון. כמ\"ש וכל שיח השדה וכו' כי לא המטיר וכו' ואדם אין לעבוד את האדמה כמו שביאר האריז\"ל עד שבא אדם להתפלל עליהם וביאר הניצוצים. ולזה הי' בו כח לברר ג\"כ ע\"י האכילה כיון שעל ידו בא כח גדולם. משא\"כ הבעל חיים שלא הי' לו שום חלק בהויותם לא הי' לו כח לברר ע\"י אכילה. לזה הביאם הקב\"ה לקרא להם שמות כנ\"ל. ולזה נאסר לו אכילת בעל חי. לפי שלא היו צריכים לשום בירור:", + "אמנם נח שע\"י הוציאותם מן התיבה וע\"י הקרבת קרבנות נתקיימו בעולם כמ\"ש וירח ה' וכו' ויאמר בלבו לא אוסיף עוד וכו' היטב יש לו כח לברר הניצוצין שבהם ע\"י אכילתו ולזה הותרו לו ע\"ש: ", + "ע\"י הקרבן. בספר מדרש תלפיות אות ג' כתב בשם הציוני פ' ויקרא שמוכיח מדברי המקובלים שאדם מתגלגל דוקא בבהמה ולא בחיה ולכן לא ציותה התור' קרבן מחיה:", + "קפחתי את פרנסתי. ובשם הרב הצדיק הקדוש מקאסיב זצוק\"ל שראה לאחד שבכה כשאמר וקפחתי את פרנסתי ואמר לו אינך יודע המקום שצריך אתה לבכות. שהי' לך לבכות כשאמרת הרעותי את מעשי ואז ממילא הי' הקב\"ה בעל הרחמים ממלא בקשתך והי' לך פרנסה:" + ], + [ + "טעם. שקורין לתפלה שאחר חצות תפלת מנחה משום דמנחה היתה קריבה בין הערבים. אף שגם בשחר קריבה מנחת חביתין ומנחת תמיד. בשחר יש לה שם אחר תפלת שחרית. תוס' פסחים דף ק\"ז ע\"א בד\"ה סמוך:" + ], + [ + "עוד טעם. משום שאז הוא עת רצון כדאמרינן בפ\"ק דברכות הוי זהיר בתפילת מנחה שאף אליהו לא נענה אלא בתפלת מנחה. ושמא בשעת הקרבת מנחה נענה. ולכך קרי לי' תפלת מנחה שאז הי' שעת רצון. שם:" + ], + [ + "עוד טעם. לפי שיצחק הי' עולה לגבי מזבח וראה שעולתו הי' חסרה מנחה עמד ותיקן תפלה זו וקראה מנחה כדי שתהא מנחה לעולתו. ראיתי באיזה ספר:" + ], + [ + "טעם. שהדיין השופט יקרא אלקים. לפי שהוא שופט ומנהיג לבני דורו. בשם הגאון הקדוש מוה' אלי' מווילנא זצ\"ל." + ], + [ + "טעם. שנוהגים להדפיס במקום השם שני יודין. כי זהו מרומז על הוי' אד' שתחילתו יו\"ד וסופו יו\"ד. ראיתי באיזה ספר בשם משנת חכמים להר\"ם חאגיז: " + ], + [ + "טעם שנקרא הראש בשם מטה. כי מצינו שמקל יקרא ג\"כ בשם מטה. ע\"כ מלמדנו התורה הקדושה בזה איך שהראש הדור לא יתנשא ולא יתגאה עצמו נגד העם כי הוא נמשל ממש למטה. היינו כי דרך העושה המקלות הוא עושה למעלה בית יד כדי שיוכל האדם ההולך עמו לאחוז בו והבעל מלאכה עושה אותו הצד שלמעלה בכלי נאה ומהודר ובצד שלמטה תוחב יתד אחד כידוע וקודם שעושה זה הוא מתיעץ בעצמו באיזה צד שיעשה הראש ואח\"כ הוא עושה בצד אחד הראש והצד השני הוא הרגל. וצד הראש אינו יכול להתגאה על צד הרגל מחמת שאם הי' רוצה הבע\"מ הי' עושה זה הצד להראש. כן צריך להיות בעצמו הראש הדור בלי שום התנשאות נגד העם. ומטעם זה כתבה התורה הקדושה בלשון מטות סמוך אצל ראשי כמ\"ש וידבר משה אל ראשי המטות לרמז ז\"ה*ובספר אגרא דכלה פי' וידבר משה אל ראשי המטות. היינו הגדולים שבישראל אשר להם יכולת וכח להטות לבב העם לעבודתו ית\"ש. ולכך קראם ראשי המטות. לבני ישראל לאמר. היינו שיאמר לב\"י. זה הדבר אשר צוה י\"י. היינו שיאמרו להם ד\"ת כזו שיורה להם איזה דרך לעבודתו ית\"ש. ולא שיאמרו להם דברי חריפות אשר לא יצא להם מזה דרך לעבודתו ית\"ש. הגם דקוב\"ה חדי בפלפולא. עכ\"ז העיקר להורות לעם הדבר אשר צוה ד': . יד אהרן:" + ], + [ + "טעם. למה אנו מזכירין לפעמים שמות הקודש כמו אדני אלקים שדי ולא יש חששא ושמות המלאכים שהם שמשיו יש ליזהר שלא להזכיר שמם כי הנה המלאכים הנה הם במדור העליון זך מאד ואם יבא אצליו אם יתעכבו בזה האויר הנרגש העב יש פחד שלא יתלבשו מזה האויר וזה הפסד להם*האריז\"ל כשהי' קורא ומזדמן לו שם א' כמו מטטרון ודומה לו לא הי' מוציא מפיו כמו שכתוב אלא הי' קורא ב' אותיות ראשונות מט\"ט. ואם הי' סמאל קורא ס\"ם. וכן כל כיוצא בזה. והטעם לזה. כי כשהקב\"ה ברא המלאכים ושמשי' צוה אותן כי כשיקרא אותן או ישבעו בשם אותם שיבואו. ולכן כשהאדם מזכיר שם חושבים שקוראים אותם ובאים כששומעין השם וכשבאין ורואין שקוראו לבטלה בא נזק אל הקורא אותם. ולכך צריך ליזהר מלהזכיר שמם מפיו. ואותן החכמים שהיו משתמשים בשמות הקודש הי' להם אפר פרה כרבי טרפון אבל אנו טמאים מתים אסור בדברים אלו. אבל אם הוא שם איזה מלאך כשמות האדם כגון רפאל מיכאל גבריאל וכדומה אז מותר להזכירם ואין בזה חשש. ואם הוא אהוב מעליונים ותחתונים ויודע בעצמו שמימיו לא חטא אז יכול להזכירם אפילו אותן המלאכים שאין כשמות אדם ואין חושש שיזיקנו. ש\"ע האריז\"ל:
ובספר לבושי מכלול סי' י\"ח כתב בשם המקובלים דאם דאסור להזכיר שם מלאך שאין ב\"א נקראים כן אין איסור זה במלאכים היותר גבוהים: ולכן צריך להיזהר להוציא מפיו שם מלאך. אם הוא מלאך טוב אסור מפני שיביא לאותו מלאך הפסד כנזכר. ואם הוא מלאך רע אסור מפני שיזיק למזכיריו ולעומדים עם המזכיר. והוא ע\"ד שכתב הזוהר על פסוק ועברתי בארץ מצרים וגר כי הנה ארץ מצרים הוא מקום טמא ביותר והי' פחד אם מלאך יכנס שם ח\"ו לא הי' יכול להוציאם מאותו הטומאה. ולכן ולא ע\"י מלאך. אבל הקב\"ה אש אוכלה אש הוא ואין זה ח\"ו שייך בו. ש\"ע האריז\"ל." + ], + [ + "טעם. שצריך לחתיך מעט בסכין פרוסת הבציעה מן הלחם קודם שיתחיל לברך. כדי שלא יפסיק בשהיית החיתוך בין ברכה לאכילה. וצריך לחתוך בענין שאם יאחז בפרוסה יעלה שאר הככר עמה. ש\"ע הרב סי' קס\"ז סעי' ג':" + ], + [ + "טעם. שהוטבע בטבע ישראל לשחוק על נפילה. כי בוודאי הי' עליו ח\"ו איזה דין וע\"י השחוק נמתק*ובספר ברית אברם כתב בשם הרב ר' ישראל בעש\"ט זללה\"ה ביאר המדרש נושא עון עד היכן הוא נושא עד בא אל החכמ'. כי אין אדם עובר עביר' אא\"כ נכנס בו רוח שטות. וכשבא שוטה לפני החכם ומדבר דברי שטות שוחק החכם ושמח וממילא נמתק. ואמר הרב מקאלביסוב כששמע דבר זה. כהיום הוא מבין המעש' אשר ראה שאיש אחד זקן בא לפני הרב הגאון מוהר\"ר דוב בער זללה\"ה לקבל תשוב' ואמר לו שיכתוב כל מעשיו הרעים על נייר ויביא הנייר לפניו ז\"ל. וכן עשה האיש שהלך לביתו וכתב על הנייר והביא לפניו. וכאשר הביא לפניו אמר הרב הנ\"ל לך לביתך וכן עשה. ואח\"כ קרא הרב את הנייר וכל מה שהי' קורא הי' מחייך ומשחק על כל דבר ודבר. וכהיום אני מבין: . וז\"ש הכתוב בנפול אויבך אל תשמח וגו'. שהזהיר שלא לשמוח בנפילת האויב רק ידום לד' ויתחולל לו*בספר עבודת ישראל בליקוטים כתב דום לה' והתחולל לו. יש בכאן קבלה יחוד א' לעשות עם דמדומי חמה וא\"א לגלותו אלא מפה לאוזן והוא מרומז בגמרא במה ששלח אחד לחבירו בנ\"א העומדים עלי שלח לו דום לד' השכם והערב עליהם לבהמ\"ד והוא יפיל חללים לפניך והמבין ידום: וישכים ויעריב עליהם לבהמ\"ד לעבוד ד' ב\"ה וב\"ש ביותר אומץ והם כלים מאליהם דייקא משא\"כ כששמח בו או מכ\"ש כשעושה לו ח\"ו ג\"כ איזה רדיפה כל דהיא אזי עושה טובה להאויב ח\"ו. נופת צופים אות פ\"ז בשם הבעש\"ט זי\"ע. ועי' ברכות דף נ\"ה ע\"ב:", + "בנפול אויבך אל תשמח. וראיתי בכתבי הרב הצדיק הקדוש המפורסם מהר\"ש מבעלז זצוק\"ל (איכה) וז\"ל שמעתי מפי מו\"ר ר' יצחק מלובלין בדרך הלצה שתירץ הפסוקים כתיב בנפול אויבך אל תשמח כו' משמע שאין רשאי לשמוח על נפילת הרשעים. וכתיב באבוד רשעים רנה שיש שמחה כשהרשע נאבד מן העולם. ואמר בנפול אויבך כ\"ז שהוא נופל אל תשמח שיכול להיות שיהיה לו תקומה והאיך אתה יכול לשמוח. באבוד רשעים רנה כשתראה שהם אבודים ואז א\"א להם להקים אז רנה. אבל כל זמן שהם אינם אבודים אע\"פ שהם באמצע הנפילה אין יכול לשמוח שמא יהי' לו רפואה. אבל כשנאבד אז רנה:" + ], + [ + "טעם. כשמתחיל הילד ללמוד תורה מתחילין לו בספר ויקרא. שכן אמרו ז\"ל מתחילין לתינוקות בספר ויקרא לפי שאמר הקב\"ה יבאו טהורים ויתעסקו בטהרות ומעלה אני עליכם כאלו הקרבתם לפני קרבן כו'. מדרש תנחומא פ' צו. ומרגילין התינוקות לנענע גופן בעת הלימוד*איתא בדורשי רשומות על פסוק לשון רכה \"ת\"ש\"ב\"ר \"ג\"ר\"ם ר\"ת \"תינוקות \"של \"בית \"רבן \"גזרות \"רעות \"מבטלין: כמו שכתוב במתן תורה וירא העם וינועו. כל בו סי' ע\"ד:", + "וירא העם וינועו. והדר הלימוד עם התלמוד. פרק משניות בכל יום. פרקים החמורים וארוכים חצי פרק ויוכל ללמוד זה עם לימוד גפ\"ת. וישגיח שיחזור תמיד עליהם בלי התרשלות ובלי ליאות. ואח\"כ ילמוד הרי\"ף וחלקי הטורים. שו\"ת חות יאיר סי' קכ\"ד:" + ], + [ + "טעם. שהעובר על דברי חכמים הוא חמור מהעובר על דברי תורה שצריכין עדים והתראה ונידן בסנהדרין. ובד\"ס תיכף חייב מיתה. עד\"מ המרים יד במלך וזורק אבן לראשו של מלך צריך לדונו בדיינים שמא נתכוון לאיש אחר. או שמא שיכור הי' או מטורף. אבל שומר הפתח של המלך העובר ונכנס בפלטרין שלו בלתי רשות. יש לו רשות להרוג כל הנוגע בו מיד. כן חכמים שעשו משמרת עשו חיזוק לדבריהם יותר משל תורה. צמח דוד (עקב) בשם יערות דבש:" + ], + [ + "טעם. שכל מיני כשפים נבדקין על מים חיים והם נימוחין. עי' סנהדרין ס\"ז ע\"ב ורש\"י שם. משום דכל כישוף בא מכחו של נחש. ולכך נקרא נחש לשון ניחוש ובים הנחש טהור כי כל מה שיש ביבשה טמא בים הוא טהור. ולכך אין כחם בים והכישוף נתבטל*אין הכשפים שולטין במי שנולד באדר שני. בני יששכר בשם רבינו אפרים על התורה. וכתב שם כי להיות שהכשפים נעשים ע\"פ סדרי המזלות בשעה פלונית וביום פלוני והחודש הזה אין לו מזל כיון שהוא נוסף על הי\"ב: אהבת יהונתן בראשית. וע\"ל סעי' מ\"ח." + ], + [ + "טעם. שאמז\"ל מי שיש לו מאתים זוז לא יטול מן הצדקה עי' משנה בסוף פאה. כי צדקה בגימטריא מאתים חסר א' כי עד כאן יכול ליטול אבל מאתים לא. ברכי יוסף סי' רנ\"ג בשם דורשי רשומות:" + ], + [ + "טעם. שארז\"ל על כל עבירות שבעולם אין הקב\"ה נפרע עד שתמלא סאתו חוץ על מי שמדד במדה קטנה נפרעין ממנו מיד. י\"ל ע\"ד הלצה מה שנפרעין ממנו מיד. היינו שהקב\"ה מודד לו מדה כנגד מדה*בפסוק דבר נא באזני העם וישאלו איש מאת רעהו ואשה מאת רעותה כלי כסף וכלי זהב. ויתן ד' את חן העם בעיני מצרים כו'. ולכאור' יפלא דבכ\"מ דרשינן רעהו ולאו עכו\"ם והאיך אמר הכתוב הכא וישאלו איש מאת רעהו דקאי על המצריים רק דהנה נודע הוא ממדתו ית' לשלם לאדם כמפעלו מדה כנגד מדה ובמד' שאדם מודד מודדין לו. והנה בני ישראל היו צריכים בעת ההוא למציאת החן בעיני המצרים שישאלו אותם. ולזה אמר הוא ית' דבר נא באזני העם וישאלו איש מאת רעהו ואשה מאת רעותה כלי כסף וכלי זהב. ירצה שהם עצמם יגמלו חסד זה לזה בשאל' וע\"י כן יגמול להם הוא ית' כמו כן כמדתם מדה כנגד מדה. ויתן ד' את חן העם בעיני מצרים וישאילום וינצלו את מצרים. ועד\"ז הכא נמי באה הציווי' בפ' נתן תתן לו ואל ירע לבבך בתתך לו. למען. כי בגלל הדבר הזה יברכך ד' אלקיך. גמול כגמול. בשם גדול א': לפי שהוא לא מדד יפה לכך אין הקב\"ה ממתין עד שתתמלא סאתו ונפרע ממנו מיד. אהבת יונתן:" + ], + [ + "טעם. שנקראו ראשונים סופרים. שהיו סופרים כל אותיות ותיבות שבתורה קידושין דף ל' ע\"א:" + ], + [ + "טעם. שנקרא ספרים או ספר. על שם ספור שמספרים כבוד ה' פחד יצחק אות ס':" + ], + [ + "טעם. שקראוהו מדרש הנעלם. לפי שרוב ענין זה הוא על הנשמה שמקורה בבריאה ששם ג\"ע העליון כו' ע\"כ שמו נאה לו מדרש הנעלם. מקדש מלך דף צ\"ז בשם הרמ\"ז:" + ], + [ + "טעם. שאמז\"ל אין מתחילין בב\"ד ואין מסיימין בד'. בגין דגיהנם אתברי ביומא תניינא ולקותא דנהורין ביומא ד'. זוהר תצא דף רפ\"א*ובספר יוסף אומץ כתב בשם הגאון מהרש\"ל ב\"ד קודש. הגם שאין מתחילין לעשות שום דבר ביום ב' וביום ד'. ע\"כ מה שהוא קודש. היינו דבר שבקדוש' כגון תור' או עסק מצוה מתחילין ביום ב' וביום ד' וסי' ב\"ד קודש: ועי' ש\"ע יו\"ד סי' קע\"ט סעי' ב':" + ], + [ + "טעם. שאמז\"ל (קידושין כ\"ח) הקורא לחבירו רשע יורד עמו לחייו. לפי שבא לפקח מחייתו ולהפסיד פרנסתו דכתיב כי ימוך אחיך והחזקת בו פרט לרשע שאינו אחיך לפיכך יורד עמו לחייו מדה כנגד מדה.*ועל מה שכתב התוס' שם הקורא לחבירו ממזר סופג את הארבעים. מדה כנגד מדה כי הוא אומר שחבירו עבר בלאו לפי דמיקי לי' בלא יבא ואסור בבת ישראל ורוצה להביאו לכלל מלקות לפיכך סופג את הארבעים כדין עובר בלאו ע\"ש. כתב הרשב\"א שם מאחר שהכל תלוי במדה כנגד מדה א\"כ כל מי שמוציא שם רע על חבירו שהוא עובר בלאו בין ממזר בין מחלל שבתות וי\"ט גנב גזלן הוא בכלל מלקות:
ובמהרי\"ל בליקוטים כתב שפ\"א בל\"ג בעומר קרא בן השמש של העיר לבחור א' מן הישיב' בחרונו (בל\"א זויא שעלם) ר\"ל נביל' דחזיר ויודע הדבר באזני המלך מהרי\"ל והחרים את בן השמש. וא\"ל איך אתה רשאי לקרוא את הבחורים שלי ד\"א והי' יושב כן בחרמו ובנידויו עד יום שני אחר ל\"ג בעומר הטריחו אוהביו של המוחרם כי הי' מטובי העיר והיו מבקשים מחיל' מאת הרב ומן הבחור ההוא ומן כל בני הישיב' והיו מוחלין להם ולא נשמע שהחרים מהר\"י סג\"ל קודם לכן או אח\"כ שום אדם יותר בעולם: שו\"ת הרשב\"א סי' כ\"ח:" + ], + [ + "טעם שא\"א פרקים בשבת תשובה. לפי שנוהגין לדרוש בבהכ\"נ בשבת זה בכל הקהילות אין צריכים לומר פרקים, שעיקר הפרקים א\"א בשאר שבתות אלא שיעסקו בתורה ולהשמיע לעם דברי מוסר ותוכחות ביום הפנוי ובשבת זה בלא\"ה דורשין בו. לבוש סי' תר\"ג:" + ], + [ + "טעם. שנקראו גאונים. על שם שהיו בקיאים בכל הגמרא שהם ששים מסכת כמספר גאון. מדרש תלפיות בשם ספר התשבי." + ], + [ + "טעם שהטס של זהב שהי' מקיף על מצח הכהן נקרא ציץ לשון הסתכלות. שהכהן הי' מכיר בכח אותיות השם שהיו חקוקים בו בהסתכלות הראשון אם האיש העומד לפניו היא צדיק או רשע*בספר בני יוסף (חקת) כתב על מה שפירש\"י והיא בספרי על פסוק ונתתם אותה אל אלעזר הכהן וגו' ושחט אותה לפניו זר שוחט ואלעזר רואה. הנה במה שאמרו ואלעזר רואה. הלא כיון שהשחיט' כשיר' בזר לאיז' צורך הי' ראיית אלעזר, גם אומרו ואלעזר רואה ולא אמרו ואלעזר עומד על גבו. ופי' עפ\"י מה ששמע בשם הגאון הר\"ש מאמשטרדם זצ\"ל על מה שתרגם יוב\"ע על זה ויבדקינה בתימני סרי טריפן. ופי' המפרש וז\"ל לאפוקי ממ\"ד דסמכינן ארובא וא\"צ בדיק' אלא שריפ' כשהיא שלימ'. כדי לקיים בה תמימ' ע\"כ. ואמר הגאון ז\"ל שלפי דברי התוס' (שבת כ\"ב ע\"ב) בד\"ה וכי לאור' הוא צריך שהי' אהרן רואה מה שבתוך הטפיח ומה שבתוך החביות לאור הענן. שהענן הי' מגלה להם מה שבנסתרות מה שאין העין יכול לראות. עפי\"ז היו יכולין לקיים תמימה לשרוף אותה שלימ' אפי' למ\"ד דאין סומכין על הרוב אעפ\"כ היו יכולין לבדוק אותה מח\"י טריפות בלא חיתוך ע\"י אור הענן ע\"כ. והנה לפ\"ז היא ג\"כ כוונת הספרי במה שאמר ואלעזר רואה. היינו שבשעת השחיט' הי' אלעזר רוא\"ה באור הענן ובודק אותה בח\"י טריפות כדי לקיים שניהם. היינו שלא לסמוך על הרוב ולשורפה כשהיא שלימ'. ולזה אמר לשון רואה דוקא בלשון שנאמר שם שהי' רואה מה שבתוך הטפיח ע\"כ:
והנה לפי טעם הנ\"ל שלכך נקרא ציץ לשון הסתכלות. י\"ל ג\"כ שזר הי' שוחט והכהן הי' רואה ע\"י הטס של זהב שהי' מגלה להם כל הנסתרות בכח אתיות השם שהי' חקוקים בו מה שאין העין יכול לראות ובדק אותה ע\"י הטס בתמני סרי טריפין.
וראיתי בשם גדול א' על מה שאמז\"ל (ברכות) על פסוק וישחטו את הפר ויביאו את הנער אל עלי. משום ששחטו את הפר הביאו את הנער כו' אלא חזי שמואל דאהדורי בתר כהן אמר להו שחיט' בזר כשיר' אתיוהו לקמי' דעלי אמר לו מימר שפיר קאמרת מורה הלכ' בפני רבך את וכו'. הנה מה שהקדים לו מימר שפיר קאמרת הוה לי' למימר בקיצור מורה הלכ' אתה בפני רבך. ופי' עפ\"י מה דאיתא בזוהר פ' נשא דף קכ\"ד ע\"א דע\"פ קבלה אסור לכהן לשחוט לפי שהוא מסטרא דדינא. והנה ידוע מ\"ש בגמרא דלאפרושי מאיסורא מותר להורות בפני רבו. והנה אם הי' שמואל מורה שאסור לכהן לשחוט אזי לא הי' כלל מורה הלכ' בפני רבו דהוי לאפרושי מאיסורא. אך שמואל ע\"כ לא כיון לזה דאמר רק שחיטה בזר כשיר'. היינו דמותר שישחוט זר. ולא אמר שישחוט דוקא זר ולא כהן. וזהו שאמר עלי מימר שפיר קאמרת. ר\"ל דלא אמרת רק דהוי שפיר ג\"כ אם ישחוט זר ולאו אמרת שהדין הוא שישחוט דוקא זר ולזה הוי מור' הלכ' כו': שהי' רואה איך האותיות בפניו אבל אח\"כ כשהי' מסתכל לעיין בו לא הי' רואה*בספר ישמח משה (בא) כתב שיש צדיקים גדולים אשר בהסתכלן בפני רשעים הם מוציאין ברוב קדושתן הנציצות הקדושות שברשעים אליהם כמו אבן השואבת המושך הברזל ולהם מותר להסתכל כדי להוציא ממסגר אסור והוי ממש פדיון שבוים. ויוכל להסתכל כל זמן שיש בו נ\"ק. אבל אחרי שהוציא ממנו הכל ונשאר רק רע אסור להסתכל בו:
ובספר נועם אלימלך (יתרו) כתב מה שאנו רואין האומות שהם שונאי ישראל וגם רשעי ישראל הם שונאים הצדיקים. הטעם הוא. מחמת שאין לך נברא בעולם שלא יהי' בו ניצוץ קדוש הנותן בהם חיות שאילולי הניצוץ קדוש לא הי' יכול לחיות והנ\"ק שבהם מתקנא בצדיקים וכן הניצוץ הקדוש שבאומות מתקנא בכללות ישראל וזה הסיב' הגורמת שנאה עליהם
ובספר תוי\"י (בא) כתב דיש שני סוגי רשעי ישראל א' בהסתר וא' בפרהסיא והפרש ביניהם שמעתי ממורי הבעש\"ט זי\"ע פסוקי תהלים סימן ל\"ז ראיתי רשע עריץ וגו' ויעבור והנה איננו ואבקשהו ולא נמצא וגו' ואמר למה יבקשהו לרשע שכבר איננו. וביאר כי אחריו יקום רשע יותר גרוע ממנו לכך יבקשהו לראשון ע\"כ. והאלשיך כתב דיש ב' מיני יצה\"ר א' בסתר וא' בגלוי וצריך יותר שמירה מזה יצה\"ר שהוא בסתר ע\"ש: בגין דחיזו עילאה לא אחולי אלא לפום שעתא. מעבר יבק שפתי צדק בשם הזוהר ויקהל דף רי\"ז ע\"ב:" + ], + [ + "טעם. שאמז\"ל שנים שדנו דינין דין אלא שנקרא ב\"ד חצוף. משום דמתי שהן שלשה ומחייבין אחד ואם אח\"כ פוגע בכל אחד וא\"ל למה חייבתני מצי להשיב שני חבירי חייבוך והצרכתי לנטות אחר הרוב משא\"כ בשנים דאוקי חד בהדי חד ובהסכמה אחת חייבוהו. מהרי\"ל:", + "ובהסכמה אחת חייבוהו. ובספר באר מרים אות צ\"ח כתב ששמע מהרה\"ג מוהר\"י ראפפורט האב\"ד מטארנא ז\"ל. כי בהיותו צעיר לימים והי' סמוך על שלחן חותנו הגביר ז\"ל ברימנאב בא לפניו משפט מאיש אחד ואשה אשר הי' דו\"ד ביניהם והרב הגאון הנ\"ל עם הב\"ד חתך הדין ויצא מפסקם כי האשה נתחייבה בדין. ובאתה האשה לפני הרב הצדיק הקדוש מוהר\"ר צבי הכהן זצוק\"ל מרימנאב ודמעתה על לחיה בבכי יתירה בלי גבול על אשר לא זכתה בדין. ושלח הרה\"ק לקרוא להב\"ד ובקש מהם להראות לו המקור מאין יצא להם הפס\"ד לחייבה כי נראה לו כי טעו בהפס\"ד. וכאשר הראו לו החשן משפט והי' מעיין עמהם בצוותא חדא אזי הראה להם כי טעו בדברי הרב המחבר בית יוסף. והרה\"ג האב\"ד מטארנא הרהיב בנפשו עוז לשאול להרה\"ק מאין ידע כי הי' טעות בהפס\"ד. והשיב להם כי הנה כתיב תורת ה' תמימה משיבת נפש והתורה היא נצחיות ובאם הייתם דן הדבר לאמיתה של תורה לא היתה בוכה. ומהבכיה היתירה דנתי כי בל\"ס טעות הי' בידכם:" + ], + [ + "טעם. שנקראו סנהדרין. מפני ששונאין הדרת פנים בדין. נוטריקון שלה כך. מהרי\"ל:" + ], + [ + "טעם. שאמרו ז\"ל הפקר ב\"ד הפקר. הוא עפ\"י מה שכתב הכוזרי שענין דת אלקי לא תושג כ\"א ע\"פ מצות אלקי כי ע\"פ שכל אנושי כבר הסכים ראש הפילוסופים שמהראוי שיחלקו כל אנשים בשוה מה שהשפיע השם ממדת טובו לעולם והתורה אלקית הזהירה על זה שכל מה שביד האדם הוא שלו ולא תגע בו יד חבירו אם מחוט ועד שרוך נעל. ולפ\"ז במקום שהפקירו חז\"ל הדבר וראו בעין שכלם שמהראוי לענשו שלא יהי' שלו שוב חזר לשכל האנושי שמהראוי שיד כולם יהי' שוה בו. דברי שאול משפטים בשם חכם א':" + ], + [ + "טעם. שאם איש א' מכבד לחבירו לשתות יברך הוא תחלה. הוא עפ\"י משאמחז\"ל (ברכות ל\"ה) כתיב לד' הארץ ומלואה וכתיב השמים שמים לד' והארץ נתן לבני אדם. כאן קודם ברכה כאן לאחר ברכה. דקודם ברכה הוא של הקב\"ה ולאחר הברכה הוא שלו. וא\"כ צריך לשתות הוא תחלה ויברך ויהי' שלו ואח\"כ יתן לחבירו אבל קודם הברכה הוא הכל לד' ואיך יכבד לחבירו בדבר שאינו שלו*ועי' פמ\"ג או\"ח סימן קע\"ד ס'ק י\"א כששותה כוס מברך תחל' ויטעום מעט ואח\"כ יאמר לחיים וכדומ' דכבוד שמים עדיף. ועיין ט\"ה ח\"א סעי' תש\"ו בהשמט': עי' אה\"ע סי' רי\"ג סק\"א:" + ], + [ + "טעם. שעשה אליעזר עבד אברהם הסימן במים. כי כשרוצין לעשות לאדם חטיבה צריך להזכיר אותו באותו המדה שהוא עומד בה.", + "ואברהם הי' בחי' החסד ומים הוא ג\"כ חסד ולכך הזכיר אותו במים. מדרש פנחס:" + ], + [ + "טעם. שקוראין לעור סגי נהור. האיך ראוי לומר דיבור שקר בשביל לישנא מעליא. רק הכוונה הוא עפ\"י מה שכתב הזוהר תזריע דף מ\"ז ע\"ב שיש יתרון לחכמה מן הסכלות כיתרון האור מן החושך. כי מן הסכלות ממש אתי תועלתא לחכמתא דאלמלא לא אשתכח שטותא בעלמא לא אשתמודעי חכמתא וכו' כמה דאתי תועלתא לנהורא מחשוכא דאלמלא חשוכא לא אשתמודע נהורא. וכן כאן שע\"י העור. סגי ומתגדל בחשיבות הנהור מהרואה. ספר תורת השם פ' לך:" + ], + [ + "טעם. שסמוך ליה לראשית בכורי אדמתך. וכו' לא תבשל גדי בחלב אמו. ע\"ד חכמת הטבע והוא כשמבשלים גדי בחלב ומזלפים המרק על צמחים גורמין שהפירות מתבשלין מהרה. וזש\"ה שתביא בכורים ואעפ\"כ לא תבשל כו'. תורת השם." + ], + [ + "טעם. המנהג כשבא אורח להתפלל אומרים לו שיתן תיקון. לפי שהנה עיקר ביאתו לכאן לא כאשר הוא יחשוב שבא לכאן כדי לעסוק בסחורה וכדומה. כי הבורא יתברך יכול לכל אדם להזמין לו פרנסתו בביתו. רק עיקר ביאתו לכאן הוא. לקבץ חלקיו שצריך להשלמת נפשו. ולהעלות הניצוצות הנוגעים לחלק נשמתו*בספר אור המאיר פי' בשם הבעש\"ט זללה\"ה זי\"ע הפסוק מה' מצעדי גבר כוננו ודרכו יחפץ. הכוונ' על אותן האנשים הנוסעים לארץ מרחקים בסחורות וכדומ' הרחוקים נדוד ומדמים בנפשם שכל עצמם. עם דרך נסיעתם לארץ מרחקים בעבור הרבות זהב וכסף חילוף סחורתם ולזה המה מקצים רגליהם. ובאמת הוא יתברך לא כן ידמה כ\"א הוא יודע לתקן ענינו יותר ממנו. ולפעמים יש לו לאדם ככר לחם בארץ מרחקים הנוגע אל בחינתו והוא צריך לאכול אותו ככר דייקא באותו מקום ובשע' הזאת. או לשתות מלא לוגמיו מים במקום ההוא ולכוונה הנזכר מצעדי גבר כוננו להרחיק נדוד כמה מאות פרסאות בכדי להשלים את נפשו עם זה הככר לחם ולשתות מים מעט או הרבה. ולפעמים אפי' אליו לא יגיע כ\"א לאחד ממשרתיו העברים אם יש לו שם פת לחם וקיתון מים. ולהיות שאין ידו משגת לנהוג נסיע' למקום רחוק כזה זאת הגורמת רצון לבעליו לנהוג דרך נסיעתו דייקא למקום ההוא בעבור עבדו למלאות כריסו מלחם המזומן לו שם ולשתות מימיו הנוגעים אליו. כי כן גזרה חכמתו יתברך הצריך להשלמת נפשו לקבץ חלקיו הן המה אחת מדרכי אל:
לזה רומז הכתוב מה' מצעדי גבר כוננו שנוהג איזה נסיע' למקום רחוק הכל הוא מאתו יתברך כאשר גזרה חכמתו יתברך הצריך להשלמת נפשו באחת מסיבותיו יתברך הידועים לו יתברך והוא האדם לא כן ידמה ולבבו לא כן יחשוב כי אם ודרכו דייקא יחפץ לנהוג נסיע' ובסחור' וכדומ' ומאת ד' שכוח לוח לבו.
ובספר כתר שם טוב כתב התור' חסה על ממונו של ישראל כי זה כלל גדול שכל דבר שאדם לובש או אוכל או משתמש בכלי הוא נהנה מהחיות שיש באותו הדבר כי לולא אותו הרוחניות לא הי' שום קיום לאותו דבר ויש שם ניצוצין קדושים השייכים לשורש נשמתו וכשהוא משתמש באותו הכלי או אוכל מאכל אפילו לצורך גופו הוא מתקן הניצוצין כי אח\"כ עובד ד' בכח ההוא שבא לגופו מהלבוש או מאכל או שאר דברים:
ובזה הכח עובד להשי\"ת נמצא מתקנים. לכך פעמים שיאבד ממנו הדבר ההוא. שכשכלה לתקן כל הנינוצין שהי' באותו הדבר השייכים לשורש נשמתו אז לוקח ממנו השי\"ת אותו הכלי ונותן לאחר ששייכים הניצוצות הנשארים באותו הכלי לשורש של אחר שהוא משורש נשמתו:
ואמר ריב\"ש ע\"ה שאוכלין בני אדם ויושבים על בני אדם ומשתמשים בב\"א היינו בניצוצין שיש באותן הדברים לכך צריך אדם לחוס על כליו ועל כל דבר שיש לו דהיינו מצד הניצוצין שיש בכלי זה בכדי לחוש על הניצוצין הקדושים ע\"ש. וע\"ל סעי' קט\"ז:
ובספר מאור עינים (מטות) כתב בשם הבעש\"ט ז\"ל דאפי' עכו\"ם שאכל מן מאכל שמלובש בו ניצוץ הקדוש ובכח האכיל' ההיא עשה שירות לישראל נעשה עליי' בצד מה להניצוץ ההוא אף שאינו כ\"כ כמו ישראל שאכלו ע\"כ:
ובשם הרב הצדיק הקדוש מוהר\"ר ברוך ממעזביז זללה\"ה מה שלפעמים יחלה האדם וע\"י סמי הרפוא' שישתה יתרפא. הלא לה' הישוע' הוא מוחץ ומרפא ולאיזה צורך יצטרך האדם לשתות המים המרים וכדומ' מסמי הרפיא'. הלא יוכל ה' לרפאותו בלי סמים כלל. רק שיש ניה\"ק הנבלעין בהסמים הללו שהם שייכים לשורש נשמת החול' להעלותן ע\"י שישתה מהן וזה סיבת המסבב כל הסיבות שמוכרח החול' לשתות מהם כדי להעלותן לשרשן:
וזש\"ה וברך את לחמך ואת מימך שהשי\"ת יברך לחמך ומימך שכל הניה\"ק השייכים לנשמתך אפי' אותן שהיו מובלעין בסמי תרופה שהיית עי\"ז מוכרח חליל' שתהי' חולה בשביל לשתות מהם להעלותן כולם ישלחם ד' שיהיו בתוך לחמך ובתוך מימך וממילא והסירותי מחלה מקרבך: . ע\"כ המנהג הוא שאומרים לו תיקון כדי להזכירו כנ\"ל. בשם הרב הצדיק הקדוש מוהר\"ר שמעון מיעריסלוב זצוק\"ל: " + ], + [ + "טעם שהיצה\"ר נקרא\" בעל דבר. כי היצה\"ר הומה בדבריו תמיד. יומם ולילה לא ישבות עד שעושין חפצו. גם לא בדעת ידבר לחטוא ולאבד נפשו. אבל היצ\"ט בדעת ידבר לדבק נפשו בה' וטוב לו בזה ובבא ע\"כ פיו פתוח בחכמה פעם א' והשומע ישמע והחדל יחדל.*וז\"ש בפסוק ולא יראה בך ערות דבר. ר\"ל מצד היצה\"ר הנקרא דבר שהומה לדבר תמיד בהתמדה. והמוני עם קורין לאיש בליעל בעל דבר מטעם האמור. שם:
ובספר תשואות חן (יתרו) כתב איתא בתוס' בשם השר מקוצי שפעם א' בא אליו אלהים בחלום וגילה לו שעיקר הדבר שתופס בו היצה\"ר את האדם הוא השכח'. כי אילולי השכח' הי' כל אדם מתלהב לבבו לעבודת השי\"ת ע\"י זכירתו מאשר עבר עליו מיום הוולדו אשר נעשו עמו פלאי פלאות אשר כח מי יוכל לספר. וגם בלתי אפשר הי' לפסוע על איזה דבר שהוא נגד רצונו ית'. אך השכח' גורם הענין לפעמים. והנה סגול' המניעה מזה הוא שכ\"א יחזיק א\"ע שהיא שכחן ועי\"ז ינצל מכח השכח': תוי\"ו שופטים:" + ], + [ + "טעם. שנקרא חסיד. על ששומע שמחרפים ומגדפי' אותו ואז משתנה בו פניו ושותק ואינו משיב. ואת החסידה תרגום ית חוריתא. ועל שם שפניו משתנים נקרא חסיד.*ובספר אגרא דכלה (ראה) כתב וז\"ל והחסידה מתרגם וחיוריתא והיא די' לבנה נקרא חסידה ע\"ש הגוון שלה לבן גוון החסד. וכ\"ה בס\"ח חסיד נקרא האדם שמביישין אותו ומלבינים פניו ושותק: ספר הגן:" + ], + [ + "עוד טעם. שנקראים חסידים. להיות שממשיכים החסדי\"ם. וכמו שאמרתי איזהו חסי\"ד המתחס\"ד עם קונו. בני יששכר:" + ], + [ + "טעם שאמז\"ל שקולה מיתת צדיקים כשריפת בית אלהינו. כי כמו שחורבן ביהמ\"ק גרם הגלות כמו כן מיתת הצדיקים גורם אריכות הגלות. כי הצדיק לקט והעלה בכל יום כמה נשמות וניצוצים והיה מקרב הגאולה ועכשיו שמת ח\"ו יתארך הגלות. דודאים בשדה." + ], + [ + "טעם. שאין מברכין שהחיינו על התשובה. לפי שהיא תמידית. בשם הרב הצדיק הקדוש מראהאטין זצ\"ל. ועי' מהרש\"א ז\"ל ח\"א שילהי מגילה דמטעם זה לא חשיב ר\"ה ויו\"כ דכל דבר בעתו. דתשובה יש לעשות תמיד ע\"ש." + ], + [ + "טעם. שהתנאים ואמוראים הי' נודדין בשדות וביערים ללמוד תורה. משום שהשכינה נודדת כביכול בגנות ושדות התורה ג\"כ. משום הכי היו הם ג\"כ נודדין בגלות דיו לעבד שהוא כרבו. ובזה הי' משגיחין פלאות התורה. חסד לאברהם:*ורבינו משה קורדווארי זצוק\"ל כתב ג\"כ בספר אור נערב שלו שהיא ניסה ג\"כ באלה מסעי והשיג בתור' מה שלא השיג בביתו: " + ], + [ + "טעם. שאין לקרות מקרא בלילה. לפי שאז שליטת העשייה ששם הוא בחינת הדינין. ולכן אין לקרות מקרא. אבל בליל ששי יש מציאות שיוכל לקרות מקרא כי הוא מכין לשבת והרחמים מתעוררין אז. ש\"ע האריז\"ל. ובספר ברכי יוסף סימן רל\"ח אות ב' כתב רמז לזה בפסוק קומי רוני בלילה תרגם המתרגם עסוקי משנה בלילה: ידע החייב מי חייב אותו. כדי שיהי' הדיינים אהובים אצל בנ\"א.*בספר ראשית חכמ' (פרק הדינין) דבר בא לעולם על מיתות האמורות בתור' שלא נמסרו לב\"ד ועל עינוי הדין ועל עוות הדין. איזהו עינוי הדין ואיזהו עוות הדין. עינוי הדין הוא כשבעלי דינין באין אצל הדיין ואומר להם אין לי פנאי עתה לדון וישלח אותם בפחי כפש. עוות הדין הוא שמעוות את הדין ומסביר פנים לא' ומזכה אותו שלא כדין:
ובספר אור החיים פ' דברים כתב שמעתי מפי חכם גדול חסיד וגדול בישראל חביב עלי כרוחי ה\"ה הרב ר' משה בורדוגו זללה\"ה שהי' מדקדק בשעת הדין שיהיו עיניו למט' ולא הי' נושא עיניו וכל עיקר כשהי' מרגיש שאם הי' נושא עיניו לצד ההכרח באיזה אחד מבעלי הדין הי' מתבלבל שכנגדו. והוא שאמר הכתוב שמוע בין אחיכם שלא יעשו אלא השמיע' והדברים באים מהטוענים לפניהם באין השתנות לא' מהם ובזה ושפטתם צדק:
ובספר חידושי הר\"פ כתב בשם ס\"ח שאסור לו לדיין להסתכל פני הבע\"ד כשעומדים לפניו לדין כי אז הם כרשעים ואסור להסתכל בפני אדם רשע:
ובספר עדות ביוסף בשם הגאון הקדוש מו\"ה אלעזר מקראקא מה שאמר יתרו איעצך ויהי' אלקים עמך. וקש' דמשמע דעד עתה לא הי' אלקים עמו. רק הכוונ' עפ\"י קושיות הזוהר איך תוכל השכינ' להתיצב בעדת אל בשעת המשפט. הלא הבע\"ד צריכין להיות בעיניך כרשעים ואין אני והוא יכולים לדור במקום א'. ומתרץ דבשע' שיוצאים הבע\"ד לחוץ והדיינים נושאים ונותנים בדין אז בא השכינ'. לפ\"ז אם משה דן יחידי א\"כ לא הי' צריך לישא וליתן בדין כמובן א\"כ לא הי' צריכים הבע\"ד לצאת לחוץ. א\"כ איך תוכל השכינ' לשרות עליו. ע\"כ פיו פתח בחכמ' שתקח עמך דיינים ואז ממילא צריכים הבע\"ד לצאת החוצה. ואז יהי' אלקים עמך:
ובשם הרב הצדיק הקדוש מוהר\"ר פנחס מקארעץ זצוק\"ל. דן ידין עמו. ר\"ל אוהביו וקרוביו ידין כאחד שבטי ישראל. דהיינו בלי חנופ' ונשיאת פנים וזהו מתנאי הדיין שונאי בצע ולא שונאי ממון בלבד רק בצע. ר\"ל כל דבר הנא' שבעולם כי מכל שום צד הנא'. ובקש' שבעולם יוכל לבוא ח\"ו לידי פניי'. וזהו החושך עצמו מן הדין כו' עצמ\"ו דוקא. דבאמת כל הדן כו' נעשה שותף כו' רק שאינו מבקש שום דבר לעצמו:
ועמ\"ש הש\"ע ח\"מ סימן ה' ס\"א אסור לדון בשבת ויו\"ט. כתב הברכ\"י ז\"ל דיש ליזהר דב\"ד לא ישבו בבית שדנין בו בחול בשבתות וי\"ט שלא יהיו נראין כיושבין בדין ע\"ש. ועמ\"ש בש\"ע סי' ח' ס\"ב דצריכים הדיינים לעמוד בעטיפ'. כתב וז\"ל כתב של\"ה דעטיפ'. אינ' נהוגה עכשיו אך ראה לרבו דכשישב בדין מתעטף בבגד עליון שבו הולך לביהכנ\"ס ע'\"ש. ועיין באה\"ט או\"ח סימן של\"ט סק\"ג:
מעשה ברשב\"ג ורבי ישמעאל בן אלישע שהיו יוצאין ליהרג והי' ר\"ש בוכה א\"ל רבי ישמעאל שמעון אחי למה אתה בוכה והלא יש לך עוד איזה פסיעות לילך ואתה תבוא אל אבותיך לעוה\"ב. א\"ל ולא אבכה שאני יוצא ליהרג כעובדי ע\"ז וגלוי עריות וכשופכי דמים וכמחללי שבתות. א\"ל ר' ישמעאל מימיך לא באת אשה לשאול לך על נדתה והאיש על נדרו והיית ישן או סועד או שמא לא הניחה השמש ליכנס נמצאת מענה את הדין וכתיב (שמות כ\"ב) אם ענה תענה אותו וגו' וכתיב שם וחרה אפי והרגתי אתכם בחרב א\"ל בין ישן בין סועד מפוקד הי' השמש שלא ימנע שום אדם מליכנס אצלי [הערת המדפיס: כלל גדול שמעתי דאס דער וואס איז צו דיר פערקויפט ביזט דיא אויך צו איהם פערקויפט:] ואעפ\"כ לא לחנם העניש הקב\"ה שפעם אחד הייתי יושב ובני אדם עומדין עלי לדון גס לבי א\"ל כדאי אנו שאנו יוצאין ליהרג. עי' ראשית חכמה פ' הדינין:
ובספר דברי יחזקאל פי' כוונת הזוה\"ק שמות דצ\"ד ע\"א פתח ר\"ש ואמר ואלה משפטים אשר תשים לפניהם. תרגום ואילין דיניא דתסדר קדמיהון. ואלין אינון חדודין דגלגולא ודינין דנשמתין דאתדנו כל חד וחד לקבל עונשהא עכ\"ל. דהנה אם יזדמן שני אנשים באים לדין לפני הב\"ד. וכאשר ישמעו הב\"ד הטענות של הבעלי דינים יפסקו הד\"ת זה זכאי וזה חייב. כי אין לדיין אלא מה שעיניו רואות. ואותו שחייבו אותו יודע בעצמו שהוא זכאי בבירור גמור ובחנם חייבו אותו הב\"ד לפי ראות עיניו. ולמה יזדמן כך לב\"ד שיפסקו ד\"ת להיפך. הלא אלקים נצב בעדת אל בקרב אלקים ישפוט. אלא האמת הוא שלא יצא ח\"ו מהב\"ד משפט מעוקל. אך לפי שבגלגול הראשון הי' הוא חייב לזה ולא החזיר לו. לפיכך סבב השי\"ת עכשיו שיוציא מידו הגזיל' אשר גזל אותו בגלגול הראשון. לכן חייבו הב\"ד אותו בד\"ת להחזיר לו עתה. וזה מאמר הזוה\"ק ואלין אינון חדודין דגלגולא. ר\"ל ואלה המשפטים אשר הב\"ד יחייבו למי שהוא זכאי בבירור הוא צריך להיות כן. מחמת שבגלגול העבר הי' חייב. לזה ובא לתקן בגלגול זה מה שקלקל בגלגול העבר. ודינין דנשמתין דאתדנו כל חד וחד לקבל עונשהא. ר\"ל כדי שתקבל נשמתו עונשו אשר חטא בגלגול ראשון לפיכך חייבו אותו עתה הב\"ד. וזהו אשר תשים לפניהם. שתשים המשפט לפי הגלגולים הראשונים:
ועי' יד אפרים יו\"ד סימן מ\"ח סעיף י' וז\"ל ראוי להיות מתון בהוראה ולא יורה שום הורא' בלתי עיון תחל' בספר וכן קבלתי מרבותי נוחי נפש הגאונים ז\"ל וביחוד שמעתי כן ממוחז\"ל הגאון המפורסם מוהר\"ש ז\"ל שהי' זקן ויושב בישיב' על כסא הוראה בק\"ק פראג זה ארבעים שנה ואעפ\"כ לא הורה מבלי עיון בספר תחל' מה\"ט וסמך לדבר אז לא אבוש בהביטי כו':
ובספר שורש מיעקב סימן ק\"ה כ' שמעתי בשם הגאון מוהר\"ר ישראל קרעסילס שהי' גיסו של הגאון החסיד מוה' חיים מצאנז מבראד והי' מ\"מ ומ\"צ בעיר בראדי עוד בזמן הבעש\"ט ז\"ל והי' בקי בהורא' מאד ובספרי ראשונים ואחרונים ובשו\"ת הרבה וכשהי' בא לפניו איזה שאל' הי' חוקר ודורש על כל עניני הפרטים שבזו השאל'. ואז אמר שיודע כמה מהפוסקים שע\"פ סברתם הוא מותר. וכן כמה פוסקים האוסרים ואז הי' חושב ומונה סברת המתירין והאוסרים איזה מהם רבים ופסק כמותם. ואם שוים במנין הי' מצטרף דעתו ג\"כ להתיר: " + ], + [ + "טעם. ליציאת הבע\"ד לחוץ. שלא ישא פנים לא' מהבע\"ד. ועוד. שלא פי' המשניות להרמב\"ם פז\"ב. וע\"ל סעי' קל\"ט: " + ], + [ + "טעם שאסור לישראל ליטול צדקה מן העכו\"ם ונדרים ונדבות מקבלים. משום דנדרים ונדבות לא אתי לכפרה וצדקה אתי לכפרה ולא ניחא דתיהוי להו כפרה. שיורי ברכה סי' רנ\"ד: " + ], + [ + "טעם. שנקרא הנשיא והמושל המדריך את הדור בשם פרנ\"ס הדור. כי ע\"י המושג והנשיא כפי אשר ידרוך את הדור כן תהיה הפרנסה בענין שנאמר ויהי בימי שפוט השופטים ויהי רעב בארץ עד שעמד בועז לנשיא ונתהווה שובע בעולם (כי שמעה בשדה מואב כי פקד ה' את עמו לתת להם לחם. תירגם המתרגם בזכותי' דבועז צדיקא וכו' ע\"ש).*ובשם גדול א' בעובדא דר\"ג וראב\"ע בפ\"ד דברכות דנ\"ח דא\"ל אשתו מקודם דלמא מעברן לך וכשהשיב שאינו מקפיד בזה א\"ל לית לך חיוורתא. דלכאור' תיכף הי' לה לומר זה דאף אם לא יעברון אותו אינו ראוי לזה. רק דמקודם אמרה אולי יהי' תקנה דלא יעברון אותו ולא הקפידה על טל ילדותו. ורק כשהשיב דאינו מקפיד ע\"ז אמרה ל' לית לך חיוורתא דדרך העולם לקרוא לנשיא שעבר נשיא הישן. ואם היית זקן לא ידייקו בשמא ויאמרו העולם שעדיין עתה נשיא ורק קורין לך כן משום זקנותך ושם ישן דעת זקנים נוחה הימנו. אבל יען דלית לך חיוורתא ידעו הכל דשמך ענה בך ואתה נאה לשמך יען שהעבירו אותך וכדי בזיון וקצף ע\"כ נעשה לו נס ונעשה לו חיוורתא: בני יששכר:", + "בשם פרנס הדור. וטעם למה נקרא שמם של ראשים ומנהיגים וקצינים נשואים. מפני שאם אדם זוכה ונוהג ביראת ה' ינשא מעלה מעלה. וגם נשמתו בעוה\"ב צרורה היא בצרור החיים במעלות קדושה. משא\"כ אם האדם אינו נוהג כראוי אז הוא בכלל נשיאים ורוח. כי כאשר הענן כלה וילך. וכאשר הרוח הולך. כן המושל ומנהיג שאינו נוהג כשורה ואינו סובל עליו משא בני ישראל ומתגאה לנגדן פתאום עובר מן העולם ואין זכרון ליוצאי חלציו. ע\"כ יראה אותו האדם שהוא מנהיג או פרנס שיהי' רחמן ולא אכזר. קב הישר פרק ט':", + "ובספר עונג חיים לשבת (בראשי בשמים) פי' מה שכתב הבעה\"ט על פסוק (במדבר) ואתה הפקד את הלוים. הפקד ב' במסורה דין ואידך הפקד עליו רשע וזה הוא שאמרו אין אדם נעשה שוטר מלמטה אא\"כ נעשה רשע מלמעלה. עפ\"ד הגמ' (סנהדרין י\"ד.) דרבי זירא הוה מיטמר למיסמכי' עד דשמע שאין אדם עולה לגדולה עד שמוחלין לו. וכן כאן הכוונה דאדם שהוא מלשון חשיבות אינו רוצה לקבל עליו להיות שוטר מלמטה אא\"כ חושב בדעתו מחמת ענותנותו שנעשה רשע מלמעלה אז הוא מקבל עליו להיות שוטר כדי שימחלו לו עונותיו:" + ], + [ + "טעם. שהנשים מחלקות. והלא מדת הזכר להשפיע. לפי שהזכר כיון דמדתו להשפיע הי' נותן הכל לאיש א' לכך אין באפשרי לו לחלק. אבל הנוקב' שהיא מדת הצימצום לכך באפשרי לה לצמצם בכדי להחליק לכל א'. נופת צופים בשם הבעש\"ט זי\"ע. ואמר שענין זה כולל ערך שלשה דפין מעץ החיים:" + ], + [ + "טעם. שנקרא הסכין מאכלת. לפי שמאכלת את הבשר. וטעם. שנקרא חליף. שמחליף מחיים למיתה. ובספר לקוטי מהר\"ן כתב. הטעם. שסכין של שחיטה נקרא חליף. שחוזר ומחליף ומעלה ע\"י השחיטה מבהמה לאדם: " + ], + [ + "טעם שב\"ד של מעלה אינם מענישים עד בן כ' שנה. לפי שאדה\"ר נברא כבן עשרים. ציוני פ' בראשית וע\"ל סעי' ע\"ו:" + ], + [ + "טעם שאמרו ז\"ל המלוה בריבית אין עומד בתחיית המתים. לפי דענין התחייה הוא דגוף האדם הוא נפסד לא אשתייר ממנו כלום כ\"א עצם אחד משדרה ועל אותו עצם נבנה כל הגוף. וזהו כעין ריבית. דהעצם הוא קטן בכמות ונתגדל אח\"כ. כן הוא ענין הריבית דלוה מעט ומרויח הרבה. ולכך מי שלקח ריבית בעוה\"ז אין נוטל לעוה\"ב דכבר נפש בעליו לקח. אהבת יהונתן פ' וירא. ועי' ט\"ה ח\"א סעי' תכ\"ה בהשמטות:" + ], + [ + "טעם שאסור ליתן שלום לחבירו קודם התפנה (עי' או\"ח סי' פ\"ט) לפי ששמו של הקב\"ה שלום ואם ח\"ו מקדימו להאדם לכבדו טרם שימלוך את הבורא אז גורם פגם למעלה ג\"כ שמראה שיש כח ומכובד זולת היוצר וזה סתירה למה ששמו של הקב\"ה שלום.*ואם אמר מקצת ברכות קודם ברוך שאמר אין לחוש כ\"כ ובמשכים לפתחו אסור עד שיתפלל תפלת י\"ח. מ\"א סימן פ\"ט סק\"ח ומחצית השקל שם. ועי' פ\"מ שם סק\"ט דאם יוכל ליתן ידו בלא אמירת שלום שפיר דמי:
ובדרישה שם כתב וז\"ל אבל מותר לומר לו צפרא דמרי טב כשהוצרך ללכת אליו לראות איזה עסק אבל להקביל פניו אסור אפילו בכה\"ג וגם לכרוע לו אסור כשאומר לו צפרא טבי:
בספר אשל אברהם שם כתב דכשאמר סתם צפרא טב ולא אמר למי אין זה בכלל קפידא כי יכול הוא להתפרש שמתפלל כן על עצמו או על כלל ישראל וכל שלא פי' תיבת דמרי אין זה בכלל קפידא במשכים לפתחו. וכן כשאינו משכים לפתחו ממש רק חבירו יושב בחדר של צבור או בחדר של חבירו וכדומה אין זה בכלל משכים לפתחו ע\"ש. ובש\"ע התניא שם. סעי' ג' כתב דנהגו שלא ליתן שלום קודם התפלה אפי' מצאו בשוק ע\"ש:
ובסידור דרך החיים כתב וז\"ל כיון שעלה ע\"ה אסור לו לאדם להקדים לפתח חבירו או לבית הכנסת לילך ממקום הקבוע לו למקום חבירו ולומר לו צפרא דמרי טב ומכ\"ש ליתן לו שלום או לכרוע אליו ואפי' הוא רבו או אביו אסור. אך כשאינו הולך להקביל פניו רק כשהוצרך ללכת לאיזה עסק לראות דרך מקומו של חבירו (אבל לא להתעסק) ואגב זה הולך לפתחו מותר לומר לו צפרא דמרי טב אבל לומר שלום או לכרוע אליו אסור ונהגו קדמונינו לאסור לומר שלום אפי' פגעו בדרך אף שרגיל לומר לו שלום. רק לומר לו צפרא דמרי טב. כדי שיתן לב שאסור להתעכב בדברים אחרים כלל עד שיתפלל. וכל זה לפתוח לומר לחבירו שלום אבל כשחבירו שואל בשלומו מותר להשיב בכל ענין:
ואיתא בזוהר וארא דף כ\"ג ע\"ב אסור לאקדמא שלום לב\"נ חיובא. ואי אצטריך יקדים ליה כדוד דבריך לי' לקב\"ה ואתחזי דבגיניה קאמר. וכן איתא בזוהר מקץ דף ר\"ה אסור לאקדמא שלום לב\"נ חיובא דכתיב אין שלום אמר ד' לרשעים ומשמע משם שאפי' אין להשיב ג\"כ שלום. ואפי' למי שרק חשוד בעיניו לרשע. וע\"ל סעי' מ\"ג: עבודת ישראל פ' נח:" + ], + [ + "טעם. שאמרו ז\"ל כל הגוזל פרוטה מחבירו יוליכנו אחריו אפי' למדי. מפני מה תפסו בלשונם דוקא מד\"י. משום דכתיב גבי מדי הנני מעיד עליהם את מד\"י אשר כסף לא יחשובו וזהב לא יחפצו. הנה נראה דבמדי אינו חשוב כ\"כ כסף וזהב ומכ\"ש פרוטה אחת לא נחשב לכלום קמ\"ל דאפ\"ה צריך להוליך אחריו אפי' למד\"י. אגרא דפרקא אות צ\"ד: " + ], + [ + "טעם שקראו לרבי רבינו הקדוש. מפני שלא שלח ידו מאבנטו ולמטה. שבת דף קי\"ח. וי\"א בירושלמי לפי שנולד ביום השמד ואביו רצה למולו. ובירושלמי דסנהדרין אמר לפי שלא הביט מעולם במילתו:" + ], + [ + "טעם. שכמה פעמים נזכר ר\"מ בשם אחרים. לפי שכל השמועות שקיבל ר\"מ מאלישע בן אבויה שהי' רבו כדמוכח במס' חגיגה ובכמה מקומות מן המדרש קבעום בשם אחרים. מפני שהי' שמו אחר. אבל שאר השמועות קבעום בשמו. כי לפי הטעם דאמר' בגמ' (הוריות דף י\"ג) על שרצה לזלזל בכבודו של רשב\"ג להיותו יותר חכם ממנו ונתגלה הדבר לרשב\"ג וגזר שלא יאמרו התלמידים הלכה בשמו כי אם בשם אחרים. קשה הא אמרינן בגמ' (ברכות ט') מאימתי קורין את שמע בשחרית ואפליגו ר\"מ ואחרים. א\"כ אחרים לאו היינו ר\"מ.*בספר תפלה למשה פי' שנו חכמים בלשון המשנה ברוך שבחר בהם ובמשנתם ר\"ל למה שנין שם החכמים במשנה כגון רש\"א רמ\"א יאמר סתם יש אוסריך ויש מתירין. ולזה מתרץ המשנה ברוך שבחר בהם. ר\"ל השמות של התנאים ג\"כ מסוגלים ובמשנתם שמשנתם מתוק ומסוגל מאד. הליכות עולם דף ג'. וכתב וכן מצאתי בברייתות:" + ], + [ + "טעם. שר\"מ נקרא ג\"כ ר' נהוראי. ע\"ש שהי' מאיר עיני חכמים בהלכה*רבי יצחק הי' חרש ברזל. ולכן נקרא על שם מלאכתו נפחא. וכן ר' יוחנן בר נפחא. כמבואר (בסנהדרין צ\"ו) רב אדא. הי' מודד קרקעות. ולכן בקורא ע\"ש מלאכתו רב אדא משוחאה כמבואר בב\"מ ק\"ז. אבא הוי מקיז דם ולכן נקרא על שם אומנתו אבא אומנא. כמבואר (תענית כ\"א) וכבר נודע מצדקתו וחסידותו דהוי אתא לי' שלמא כל יומא ממתיבתא דרקיע ע\"ש. רב אבין. הוי נגרא ונקרא על שם מלאכתו רב אבין נגרא. כמבואר במס' שבת כ\"ג. והוא אביהם של הני תרי גברי רברבי רב אידי ורב חייא ע\"ש: \"ד'
סיני. הוא רב יוסף ונקרא כן. לפי שהי' בקי במשניות כנתינתן מסיני. קטינא חרוך שקי. הוא רבי זירא ונקרא כן. לפי שהי' בודק א\"ע בכבשן של אש אי שלטא בי' אור של גיהנם. יומא חד יהבו בי' רבנן עינייהו ואיחרכו שקיה ומהאי טעמא אסיקו ליה האי שמיא. וקטינא. לפי שרב זירא איש קצר הי' כדאיתא במציעא פרק השוכר. שמואל היו קורין לו אריוך. על שם שהלכ' כמותו בדיני. ואריוך מלך הי' ודינא דמלכותא דינא. הליכות עולם:
אביי היו קוראים לו דרך נוטריקי\"ן \"אשר \"בך \"ירוחם \"יתום ר\"ת אביי. לפי שכשעברתו אמו מת אביו. ילדתו מתה אמו. ומשום הכי קרו לי' אביי לרמוז שהקב\"ה ירחם אותו. עי' מדרש תלפיות אות א':
יהודא מכב\"י הי' קורין אותו ע\"ש שתמיד כשהי' לוחם מלחמות הי' אומר \"מי \"כמוכה \"באלים \"י\"י שהוא ר\"ת מכב\"י. דגל מחנה אפרים: לימוד התלמידים כלל ב' אות א':" + ], + [ + "טעם. שנקרא יחזקאל בן בוזי. על דהוה מבזה גרמיה לגבי מאן דגדול מיניה. זוהר פ' תרומה:" + ], + [ + "טעם. שרב אחא ורב גבוהה ורב אחדבו והרבה זולתם קראו רבנן סבוראי. לפי שנתגלגלו לישראל צרות משונות ולא היו יכולין הישיבות ללמד על מי מנוחות והי' מפלפלין על הבנת המשניות עפ\"י הסברות. שם כלל ד' אות ד': " + ], + [ + "טעם. שנוהגין למנות רב לפורים. עפ\"י מ\"ש (ב\"ב קס\"ד) דמי שהי' שר ועברוה' והדר אוקמוהו נקרא ארכן דיגון שהחזירוהו אחר שהעבירוהו ע\"ש. והנה ר\"ת של אד\"ר ארכן דיגון. רב שנתמנה פעם שנית אחרי שהעבירוהו. כי בכל שנה מחדשין אותו. ראיתי באיזה ספר:" + ], + [ + "טעם שכתבו התלמוד בבבל ובארץ ישראל בלשון ארמי. כדי שידעו את המצות אפי' עמי הארץ. ולכך הי' מתרגמין בעת קריאת התורה*ובשל\"ה הק' בסופו בהקדמת בנו הגאון כתב בגלל הדבר הזה בהיותי אב\"ד ור\"מ בק\"ק פראנקפורט תקנתי תקון גדול לכל בני חברותא קדישא שימצאו אסופות אסופות שילמדו התפלות מראשית השנ' עד אחרית השנה ופיוטים וסליחות להבין לפחות פי' המלות כדי שלא יצפצפו כעופות המהגים ומצפצפים ואז יעלה התפלה לאל נורא עלילה: ס\"ח סי' תשפ\"ה:" + ], + [ + "טעם. שלא נקרא אבוה דשמואל בשמו. יען כי אביו הלך בסחורה למקום רחוק לימים מצאה אותו מדיינית אחת שהיתה יודעת בלשון העופות ותבעתו לדבר עבירה ונתנה לו אלף ככרי כסף ואמר לה למה. אמרה ליה שמעתי כי בזה הלילה תוליד בן שלא יהי' כמוה בחכמה. וכששמע זה הלך בקפיצה הלילה לביתו וידע את אשתו ונתעברה ושב לדרכו בקפיצה. וכשבא הדבר לב\"ד הלקוה וילדה בן ונקרא שמו שמואל ואח\"כ בא אביו והעיד עליו. והיה שמואל אומר אני ידעתי כשלקו את אמי והכוני ב\"ד ברצועה על ראשי ומקום הרצועה ניכר בראשי. שפצעו אותו. וע\"ז היו קורין אבוה דשמואל. להודיע לכל כי אביו הוא. עיין תוס' קידושין דף ע\"ג ע\"א בד\"ה מאי איכא והרא\"ש שם סימן ז':" + ], + [ + "טעם. שאמז\"ל העונה אמן אל יגביה קולו יותר מן המברך. כי עיקר המברך הוא הנשמה. כל הנשמה תהלל יה. והגוף אינו אלא כעונה אמן ונגרר אחר הנשמה. לזה אל יגביה קולו יותר מהתלהבות המברך הוא הנפש והנשמה. נועם מגדים בשם הרב הקדוש מוהר\"ר משולם זלה\"ה:" + ], + [ + "עוד טעם. לפי שנאמר גדלו לי\"י אתי ונרוממה שמו יחדיו. לבוש סי' קכ\"ד סעי' ו':" + ], + [ + "טעם. שששה סדרי משנה מתחילין במ\"ם פתוחה מאימתי כו' ומסיים במ\"ם סתומה בשלום. לרמוז שאין לפתוח פיו רק לדברי תורה ולסתום פיו אח\"כ*כי הנה כשאדם רוצה לדבר אות מום שהוא ב' ממי\"ן מ\"ם פתוחה ומ\"ם סתומ' כשפותח פיו לומר מ\"ם ואינו גומר אותה אינו עדיין תיבה כלל וכשאומר התיב' מוכרח לומר עוד מ\"ם וסותם הפה ורמזו לנו חז\"ל שהתחילו המשניות במ\"ם פתוחה וסיימו במ\"ם סתומה שסותמת הפה כנ\"ל להורות שלא תדבר רק בתור' ותיכף כשתסתום סתום פיך כי כל פטפטייא בישין לבר מפטפטייא דאורייתא דטבין. שם ליל א' של סוכות: זרע קודש לפסח: " + ], + [ + "טעם. שאומרים והוא רחום בתפלת ערבית עפ\"י המדרש שלשה מלאכי חבלה מושלים בגיהנם ושמם משחית אף וחמה. ולעת ער שולטים. ולכן אומרים והוא רחום יכפר עון ולא ישחית. כנגד המלאך ששמו ישחית. והרבה להשיב אפו כנגד המלאך ששמו אף. ולא יעיר כל חמתו. כנגד המלאך ששמו חימה. ראיתי באיזה ספר:" + ], + [ + "טעם. שנקרא יוצר. נפי שקרבו הפייט ליוצר אור ובורא חשך. עוד טעם. לפי שהוא שבח ליוצר כל." + ], + [ + "טעם שנקראים הימים מי\"ז עד אחר ט' באב בין המצרים לפי שקורין באלו השבועות פנחס מטות ומסעי ודברים שיש בהן חלוקת הארץ להיות רמז לנחמת ציון וירושלים שנזכה לחלק הארץ כמו שנאמר לאלה תחלק הארץ. ומן המצר נזכה לעלות ברחבה לארצינו. ראיתי באיזה ספר:" + ], + [ + "טעם. המנהג כשאומרים פותח את ידיך נותן היד על התפילין. לפי כשאומר פותח את ידיך צריך לכוין הר\"ת פא\"י וס\"ת חת\"ך והוא השם של פרנסה ויתפלל במחשבתו על מזונותיו. ע\"כ מניחין היד על התפילין בשעה שאומר פותח את ידיך לרמז מה שאנו מתפללין על הפרנסה הוא רק כדי לקיים המצות ולא להנאת גופינו.", + "כדי לקיים המצות. ומטעם זה נותן היד על התפילין כשאומר יוצר אור ובורא חושך. לרמז שלא נברא היום והליל' רק כדי לקיים והגית בו יומם ולילה ולא יאבד אחת מכן בשינה ובאכיל' ושתי' ודברים בטלים אלא בדברי תורה ותפלה:" + ], + [ + "טעם. שנוהגין שא\"א קדיש רק י\"א חודש שלא להחזיקו לרשע. והרינו כפרת משכבו (עלי יבא כל דבר רעה הראוי לבוא על נפשו) אומר הבן כל י\"ב חודש. לפי שאם אינו אומר הכ\"מ צריך לומר ז\"ל ושמא עדיין לא זכה לעוה\"ב ויש כאן שקר משא\"כ במה שאינו אומר קדיש הוא בשב ואל תעשה. ט\"ז יו\"ד סי' ר\"מ ס\"ק י\"ב:" + ], + [ + "טעם. שפותחין הארון בתפלת עלינו שאומרים במוסף לר\"ה ויוה\"כ ואין פותחין בכל השנה. לפי שעלינו לשבח הוא שבח גדול ביותר ע\"כ אין פותחין הארון לאמירתו אלא בר\"ה וביוה\"כ כדי להגדילו בעיני העם ויאמרוהו עי\"כ גם בשאר ימות השנה בכוונה יותר גדולה.*בספר א\"ר סי' קל\"ב סק\"ג כתב בשם מ\"מ שיש לומר עלינו אחר סיום התפלה באימה וביראה ברתת וזיעה בשיפוי ראש כי כל צבא שמים שומעין והקב\"ה עומד עם פמליא של מעלה וכולם עינים ואומרים אשרי שככה לו וכו' עכ\"ל: לבוש סי' קל\"ג:" + ], + [ + "טעם. שמברכין שהחיינו אפי' על המצות שאינם תלוים בזמן. לפי שקצוב לכל יום כך וכך מצות יהי' נעשים ביום זה כמ\"ש יום ליום יביע אומר*בספר אור המאיר פי' בשם הרב הצדיק הקדוש מוהר\"ר דוב בער ממעזריטש זצוק\"ל הפסוק יום ליום יביע אומר שיום אחד מתפאר ליום ב' בכשרון פעולתם של הצדיקים לומר כה וכה עבדו בי מצות ומעש\"ט ונתנו הארה בי מיום העליון. כי נודע כשישראל עושין מצות ומע\"ט בפרטי העיתים כל עת לפי הצורך נותנים חיות והארה עליונ' להעת שעשו בה המצות. וזה יום ליום יביע אומר לשון התפארות כמו את ה' האמרת או יתאמרו כל פועלי און משמע לשון התפארות: וכן שהחיינו כמה יברכו. נמצא זה תלוי בזמן ומברכין שהחיינו כו' לזמן הזה. זרע קודש בליקוטים: " + ], + [ + "טעם. שהצדיק נקרא כל. לפי שהוא שלם בכל המדות*ובשם הרב הצדיק הקדוש מוהר\"ר דוב בער ממעזריטש זצוק\"ל אדון עולם אשר מלך בטרם כל יציר נברא לעת נעשה בחפצו כל וכו'. כי הצדיק נקרא בשם כל יציר. כי הוא העיקר מכל היציר וכאומרם ז\"ל כל העולם כולו לא נברא אלא בשבילו. וזה פי' אדון עולם אשר מלך בטרם כל יציר נברא. היינו קודם שהצדיק נברא בעולם. שהוא מתייחס בשם כל יציר. אמנם לעת נעשה ונברא הצדיק מעתה הוא בחפצו כל. פי' בידו לעשות כרצונו וכחפצו: כי מי שהוא שלם במדה אחת לבד אינו נקרא צדיק. ותיבת כל ואת מורין על ריבוי. כי את הוא התחלה מא\"ת ב\"ש שמחבר אותיות מא\"ב הרחוקים זה מזה. וכל הוא הסיום מא\"ת ב\"ש ומורה על בחינת צדיק המחבר לעצמו את מי שמשפיע אליו. זרע קודש לפסח:" + ], + [ + "טעם. המנהג שהיולדות בעת לידתם אחר שהם שוכבים על המטה עושים עיגול ומחיצה סביב להם. כדי שלא ישלוט בהם רוחין ולילין. כי אין יכולת השדים לכנוס מר\"ה לרה\"י. ספר החיים פרק שמיני. ועי' קונ\"א לט\"ה בהשמטה לסעי' תתרכ\"ג בד\"ה צריך:" + ], + [ + "טעם. המנהג שעושין המצות של פסח עגולות. עפ\"י מש\"כ רבינו סעדי' ורמב\"ם לפי שהאמינו אז בכמה אלקות זה בשנים וזה בשלושה וזה בצורת לבנה המאמין בלבנה. וכדי להרחיק את ישראל מאמונת הטפשים ההם תיקנו אז לעצמם לעשות הלחמים שלהם תמיד עיגול. כמו שעיגול אין לו תחלה ולא סוף. והוא רק צורה שוה. כן אמונת בני אברהם יצחק ויעקב רק ביחיד ומיוחד ית\"ש*ולזה ג\"כ המנהנ שעושין החלות של שבת וי\"ט מן א' דר\"ה עד אחר הו\"ר עגולות דוקא. כי בר\"ה אומרים מלכיות. והעיקר להאמין במלך יחיד ומיוחד. לזאת נהגו לעשות אז גם הלחם לשבת ויו\"ט עגול דוקא. שם: תולדות מנחם בשם שו\"ת מהר\"י אסאד ז\"ל או\"ח. סי' קנ\"ז:" + ], + [ + "טעם. שאומרים במוצאי יוה\"כ ז\"פ ה' הוא האלהים. עפ\"י מה שכתבו הספרים שהרגלים הם כנגד האבות. פסח הוא כנגד אברהם שבועות כנגד יצחק. סוכות הוא כנגד יעקב כמאה\"כ ויעקב נסע סכותה. והנה כתבו הפוסקים שתיכף במוצאי יו\"כ יתחילו בעשיית הסוכה כדי לצאת ממצוה אל מצוה (עי' רמ\"א סי' תרכ\"ד סעי' ה') והנה יעקב גימט' ז\"פ הוי'. ולכן אומרים ז\"פ ה' הוא האלהים. כי סוכה בגימט' האלהים בכדי שיזכירו שתיכף במוצאי יוה\"כ יתחילו בעשיית הסוכה:", + "ובהעמיק יותר כי הנה באליהו שהוא גימט' ב\"פ הוי' אמרו שני פעמים ה' הוא האלהים. ויעקב גימט' ז\"פ הוי' ע\"כ אומרים ז' פעמים ה' הוא האלהים. כי האלהים גימט' הוי\"ה אדנ\"י ובגימט' סוכה. בשם ידידי הרב הגדול מו\"ה משה זאב מזווה נ\"י:" + ], + [ + "טעם. שבכל פעם שתוקעין בסדרים אומרים אחריהם היום הרת עולם. לפי דקי\"ל בא' בתשרי נברא העולם. וראוי להזכירו בשעה שתוקעין שהוא סימן לקבלת מלכותו כמלך שתוקעין ומריעין לפניו בחצוצרות ביום קבלת מלכותו*אומרים ארשת שפתינו כו' ואם הוא שבת אומרים היום הרת עולם אבל ארשת א\"א מפני שיסד בו הפייטן מאזין ומקשיב לקול תקיעתינו. וזה אין שייך לומר בשבת שהרי אין תוקעין היום. שם: . לבוש סי' תקצ\"ב סעי' ב':" + ], + [ + "טעם. שכותבים בכתובה כ\"כ ימים בחודש. ובגט כותבים לירח פלוני. ע\"פ הפסוק כי יקח איש אשה חדשה. נאמר חדש בלקיחה. וכתיב גרש ירחים. אצל גירושים כתיב ירח. ארץ החיים:" + ], + [ + "טעם. שנקרא ר\"י בן פזי לפי שבא לרשב\"י וא\"ל שרוצה ללמוד תורה כדי שיהי' לו עושר והשיב שילמוד והוא יתן לו עושר. פ\"א אמר לר\"ש והיכן העושר אמר ר\"ש ש\"מ שאינו עוסק בתורה לש\"ש והיה רוצה לענשו ובא ב\"ק וא\"ל לא תענשיה דגברא רבא להוי. א\"ל תיב ברי ואנא יהיב לך עותרא אדהכי בא חד ב\"נ והביא כוס דפ\"ז לר\"ש וא\"ל שירש מאביו י\"ג כוסות כאלו והוא נדר א' לת\"ח לקח ר\"ש ונתנו לר\"י בן פזי פ\"א ראה ר\"ש שבכה וא\"ל על מה אתה בוכה א\"ל טול הכוס ממני וכי אני אמכור שכר התורה ח\"ו. ונשאר השם לווי בן פזי. שם בשם הזוהר:", + "וטעם. שנקרא ר' יוחנן בן תורתא. משום מעשה שחסיד א' מכר את שורו לנכרי. וביום השבת לא רצה השור לחרוש ורצה הנכרי לבטל כמקח. ולחש אותו החסיד באזני השור ואמר לו כל זמן שהיית בבית ישראל מצווה היית על שביתת השבת. אבל בבית זה אי אתה מצווה על שביתתה. ועמד השור וחרש. ונשא הנכרי ק\"ו בעצמו ונתגייר ונפק ממנו רבי יוחנן ולכך נקרא בן תורתא:", + "וכתב לי ידי\"נ הרב הה\"ג בנש\"ק מו\"ה צבי יחזקאל מיכלזאהן שליט\"א האבד\"ק פלונסק בשם גדול א' דלכך נקרא רבינו גרשון מאור הגולה. ולא נקרא כן שום א' מגדולי הראשונים ז\"ל. משום דשני תקנות של רבינו גרשון ז\"ל מאיר לישראל בגלות. וזה מאור הגולה. כי הוא תיקן שלא לישא אשה על אשתו ושלא לגרש בע\"כ. א\"כ לא נירא שיחליף השי\"ת אותנו באומה אחרת כי אין לגרש בע\"כ. וכתיב (ישעי' נ') אי זה ספר כריתות אמכם כו' וכן בטוחים אנחנו במה שכ' והייתם לי סגולה כו' שלא יבחור עוד באחרת כי אין לישא אשה על אשתו כביכול וזה וארשתיך לי לעולם כו':" + ], + [ + "טעם. שעושין חריצין לסימן על כלי החלב ולא על כלי הבשר. משום שנאמר ובחריצי החלב*ומנהג ישראל תורה הוא. לכן יזהר שלא לשנות שום מנהג ישראל. וראי' ממשה וממלאכים עי' ב\"מ דף פ\"ו ע\"ב. וכמו שאירע פעם א' בעת שהי' בכל פעם עלילות דם על ישראל ולקח כותי א' סכין לשחוט שרץ א' להעליל על ישראל ורצה להראות שהוא סכין ישראל ועשה חריצים בהסכין כדי שיאמר ראו שהוא של ישראל כי כך המנהג של ישראל לעשות חריצי חלב. אך לאשר לא ידע כמה חריצים עשה יותר מג' חריצים. אך ביררו הדבר כי לא סכין של ישראל הוא כי בכל תפוצות ישראל אין עושין רק ג' חריצים ועי\"ז הציל את עצמו. שפתי קדושים. ועי' בשו\"ת ח\"ס או\"ח סי' נ\"א שהאריך הרבה וכתב כל המפקפק על מנהגים צריך בדיקה אחריו ע\"ש. ועי' ט\"ה ח\"א סעיף תתע\"ו וקונ\"א שם:
ובמהרי\"ל הלכות יום כפור כתב וז\"ל אמר מהר\"י סג\"ל אין לשנות מנהג המקום בשום ענין אפילו בניגונים [הערת המדפיס: עי' בית לחם יהודא יו\"ד סי' קמ\"ב שכתב בשם רי\"ו דאסור לאדם לזמר זמר נעים לפני עובדי כוכבים פן ינגן לעבודת כוכבים שלו אותו ניגון ע\"ש. ועיין ברכי יוסף סי' תק\"ס דכתב על מה שכתב בספר מעשי רוקח פ\"ח מהלכות תפלה בשם מהר\"מ די לינזאנו בס' שתי ידות דף ק' שכתב בשם ס\"ח דיזהרו מי שקולו נעים שלא יזמר ניגונים נכרים ודקדק שלא כתב שירים נכרים דזה פשיטא דאסור אלא ניגונים נכרים כלומר אף דהשיר הוא קודש הניגון נכרי יפסידהו כו' ע\"ש. ונעלם ממנו דברי מהר\"ם די לינזאנו עצמו שם בספר שתי ידות דף קמ\"ב שכתב וז\"ל וזאת היתה לי סיבה גורמת לחבר רוב שירי על ניגוני הישמעאלים כו' וראיתי קצת חכמים כמתאוננים רע על המחברים שירות ותשבחות לשי\"ת על ניגונים אשר לא מבני ישראל המה ואין הדין עמם כי אין בכך כלום:] שאין מורגלים שם. וסיפר לנו מעשה בעצמו שהי' ש\"צ פעם א' בקהילות (רעגינשפורג) בימים הנוראים והי' מנגן כל התפל' כמנהג מדינת (אוסטרייך) כי כן המנהג שם. והוקשה בעיניו שהי' אומר הפטרה בניגון בני ריינו\"ס ואמר שבאותו פעם הי' הוא אומר סליחה אני אני המדבר אשר יסד רבינו אפרים לומר לתפלת מוסף וסבר שמצוה לומר שם לכבוד רבינו אפרים המחבר אשר מנוחת כבודו שם ואמרו המנהיגים אליו שאין מנהגם לומר אותה הסליח' ולא שמע אליהם מסברתו דלעיל, לימים מתה בת הרב ביום כפור והוצדק הרב הנזכר עליו הדין שלקתה בתו על מה ששינה מנהג המקום ע\"ש. ועיין ס\"ח סימן תר\"ז: . לבוש סימן פ\"ט: " + ] + ], + "Segulot": [ + [ + "אל תטוש תורת אמך.
עי' חת\"ס יו\"ד סי' ק\"ז סוף התשובה שהעלה שמנהג אבותינו לשנות. איסור תורה הוא אצלינו. ועי' סנהדרין דף ע\"ד ע\"א דבדבר שבפרהסיא אפי' מצוה קלה יהרג ואל יעבור. אפילו לשנויי ערקתא דמסאנא*והנה עתה בעוה\"ר רבה המכשלה אפי' בבתי היראים מניחין ליפות חדרי ביתו בכל מיני הידור. היפך מה שאמחז\"ל סד אדם את ביתו משייר בו אמה על אמה בלא סיד זבר לחורבן. ולעשות ווילאות לחלונות [הערת המדפיס: והרב הצדיק הקדוש מוהר\"ר אברהם דוד מבוטשאטש זצוק\"ל עשה ווילאות לחלונות משום שמא עוברת אשה בשער מגולה שהיא ערוה וערוה בעשישית אסורה. ועי' אה\"ע סי' כ\"א סעי' א' קי\"ל אסור לראות שערה אף הראי' אסורה:
ובספר אשל אברהם סי' ע\"ה כתב גם שכתבו האחרונים ז\"ל שעצימת העין אין מועיל כנגד ערוה אולי אם מעביר ידיו על גבי עיניו מועיל כמסך מבדיל ע\"ש:] ובאמצע הווילון יעשו פרח כדמות ציפור הקיץ פורש כנפים והוא כעין שתי וערב. ותולין בביתם מעשה רקמה מעוטר בפרחים ודשאים נקוב בשם גוט מארגין האנדטוך. אבל אסור ליגע בו יד כי הוא תלוי רק עבור השעירים אשר מרקדין בביתם. וכן פורסין מפה על השלחן אפילו בימות החול. היפך מה שכתב או\"ח סימן תק\"ס התקינו שהעורך שלחן לעשות סעוד' לאורחים מניח מקום פנוי שבזה ירגישו שהי' ראוי עוד תבשיל אלא שנחסר. ובמס' בבא בתרא דף נ\"ז שלחן של ת\"ח כיצד שני שלישי גדיל ושליש גלאי. דהיינו שאינו עורך כל השלחן רק שני שלישים ממנו ע\"ש. ובספר א\"ר סימן רס\"ב סק\"ג כתב דיש לכסות בשבת כל השלחנות אפי' בחדר שאין אוכל שם. ועי' פמ\"ג סי' תרל\"ט סק\"א בשם א\"ר וז\"ל אין לכסות השלחן במפה בשבת ויו\"ט בבית כ\"א בסוכה ובחוה\"מ אין מכסין כלל השלחן ע\"כ. וכתב ע\"ז וכדומה שאין העולם נוהגין כן רק מכסים השלחן אף בביתו. גם בחוה\"מ מכסין השלחן דיו\"ט מיקרי ע\"ש. ובסידור האריז\"ל כתב בשם מדרש הנעלם שיש לשנות שלחן שבת מן החול. נראה מזה שלא הי' מנהגם שיהי' המפה מונח על השלחן תמיד . שרוך הנעל. שאם דרך הנכרים לקשור כך ודרך ישראל בענין אחר אפילו שינוי זה שאין כאן מצוה אלא מנהג בעלמא יקדש את השם בפני חביריו ישראל. רש\"י שם. ורבינו אשר פי' הנכרים הי' נוהגין שהי' עושין שרוך מנעליהם אדומות וישראל היו עושין שחורות כדי שלא ילבשו מלבוש נכרי. ואם אומר הנכרי לישראל בפרהסיא עשה רצועות מנעליך אדומות או נהרוג אותך יהרג ואל יעבור. ובש\"ע חו\"מ סי' ב' דיש לילך בדור פרוץ אחר זמן ולהוסיף גדרים על גדרי התורה ע\"ש:", + "ובספר מנחם ציון להרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מרימנוב זצוק\"ל כתב שאברהם אבינו ע\"ה התחיל להיטיב להשכיל בחכמות אלוהות והבין שאין בירה בלא מנהיג הממציא כל הנמצאים ותהי ראשית מלאכתו שלא לדור בשום בית רק באהלים ישב כל ימיו. כי העוסק בבנין מטריד מחשבתו ושכלו בעצים ואבנים למדוד את תבנית הבית לכל מוצאיו ומובאיו כתבניתו. וגם אחר גמר ותשלים הבנין הוא חפץ להשים בו כלי תשמיש ותכשיטין. כלים מכלים שונים.*ובשם הרב הצדיק הקדוש מוהר\"ר משה סופר ז\"ל מפשעווארסק בעה\"מ אור פני משה עה\"ת שבא אליו אורח אחד והוכיחו על שאין ספסלים נאים בביתו. והשיבו מפני מה אין לך ספסלין. והשיב לו האורח למה לי ספסלין כי אני עובר אורח. וענהו גם אני עובר אורח: וכמו כן שאר האבות וצאצאיהם והבאים אחריהם לא ישבו בבית נכון ועליות מרווחים רק באוהלים. וכזאת מצינו ביונדב בן רכב שצוה בניו אחריו שלא לדור בבתים. וכן בארץ גושן הנהיגו מנהג אבותיהם לדור רק באוהלים. ובמצרים עשה פרעה בערמה למען שיתערבו בגוים ונתן להם חירות לקנות להם בתים במצרים. וכמו שעושין המלכיות עתה. וכן עשו רבים מעמי הארץ עכ\"ל. נראה מכל זה שישמור כל אדם א\"ע מדבר שהוא מותרות. ובפרט שהרבה פעמים עוברים עי\"ז על כמה לאוין:*כי כבר נודע זאת לכל משכיל שכמו שא\"א שיתחברו בכלי א' המים והאש ביחד ככה לא יתחבר בלב איש ישראל אהבת ה' עם אהבת התענוגים והמותרות. כי כשזה קם זה נופל. וכל אחד דוחה את האחד ויגרשהו. ובס' יערות דבש ח\"א כתב כי בכל דבר המותרות מזיקים שולטים בו: ", + "וכן צריך ליזהר שלא לשנות שום מנהג ישראל אף אם הדבר תימא. וע\"ז נאמר אל תטוש תורת אמך. גם נאמר צאי לך בעקבי הצאן. וכבר אמרו מנהג עוקר הלכה. ומנהג ישראל תורה הוא.*פוק חזי מה בין דורות הראשונים לדורות אחרונים ומה בין חסידים שלנו ליראים הפשוטים אשר הי' בעירי של רבינו הגאון חת\"ס זצוק\"ל בעת אשר הראשים לא התחילו לעשות חדשות. רק זה שעשו מורה שעות הנקרא (אוהר) בתכלית היופי ותלו אותה בבהכ\"נ וצעקו בגד זה היראים שאין רשות לנו לשנות מסדרי בתי כנסיות אפי' יתד בתמונתו [הערת המדפיס: בספר ארחות חיים סי' קנ\"ד אות ט\"ז כתב בשם שו\"ת שו\"מ מהד\"ג ח\"א סי' רצ\"ט בא' שנתן מורה שעות לביהמ\"ד ותלאו על הקיר. וע\"ז אבו עליו אנשים והשליכו את המור\"ש החוצה. ונשאל אם יוכל לשאל עליו להביאו אל ביתו. והשיב דקרוב לומר דא\"צ שום שאלה ורק מהיות טוב ישאל עליו שלא מאותו ביהמ\"ד שהם נוגעים ויעשה פתח שאלו ידע שיהי' צעקת רבים לא הי' נותן:]. והראשים לא השגיחו עליהם ובצעו מעשיהם. וכאשר ראו כן הלך הטפסר המאה\"ג בעל שלמי נדבה ז\"ל ואמר לקצינים יראים כל אחד יקח אבן בידו ואני אלך בראש ואתחיל במצות לעקור מזימות רשע של התחדשות. ואבן הראשון זרק בעל שלמי נדבה ז\"ל וכמה מהנכבדים אחריו עד ששברו אותה שברי שברים. והמתחיל במצוה אומרין לו גמור. אמר בעל שלמי נדבה ז\"ל. התחדשות אביזריהו דע\"ז היא. וע\"ז צריכין לשרש אחריה ולקח גרזן והכו את השברים עד כתות. וכל העלילות של הראשים בערכאות לא הועילו נגד אמתת יראתם:
שוב פעם אחד בקשו הראשים לבטל בפ\"ב המנהג שוהל קלאפען ומיד עמד הקצין הנכבד הרבני מו\"ה צבי הירש יפה ז\"ל ולקח פטיש בידו ואמר הם יעבירו השוהל קלאפער ואני אלך בעצמי ערב ובוקר שוהל קלאפען. וכאשר ראו כן נשאר המנהג כקדם.
והיה רגיל על לשונו של הגאון הקדוש בעל החת\"ס החדש אסור מן התור' בכל מקום כי הי' שונא חדשות מעולם:
וכן בענין תהלוכות הבגדים לא ילבש בגדים יקרים רק בדרך הממוצע לפי היכולת. ויזהר בבגדיו שיהי' נקיים בלא כתם ובלא שמנונית. אבל לא ילבש בגדים בדרך הגאוותנים והשחצנים ולא יקפיד מאד לכל מיני קישוט וסנסול הן בבגדיו ובמנעליו ובסלסול שערו ולהסתכל במראה תמיד. [הערת המדפיס: בספר התשב\"ץ סי' תקמ\"ו כתב שרביגו שמשון משנ\"ץ כשהי' עיניו כואבים הי' מכסה פניו במסוה חוץ מן העינים והי' מסתכל במראה:] כי הבגדים הם מחריבים עולמות הן מצד מה שלובשים בגדים יקרים ודבר זה גורם גזל וגסות רוח. עוד רעה גדול' מזה שלובשים מלבושי עכו\"ם ואין ניכר בין יהודי לשרי עכו\"ם. ודבר זה גורם קנאה ושנא' לבני ישראל. ואפילו במצרים שהיו משוקעים במ\"ט שערי טומאה עכ\"ז היו מצויינים במלבושיהם. והיו מכירים מי הוא יהודי.
ובשם הרב הצדיק הקדוש מהר\"י מבעלז זצוק\"ל על מה שפירש\"י ז\"ל (במדבר כ\"א) בפ' וישמע הכנעני מלך ערד ישב הנגב. זה עמלק כו' ושינה לשונו לדבר בלשון כנען כדי שיהיו ישראל מתפללים להקב\"ה לתת כנענים בידם והם אינם כנענים ראו ישראל לבושיהם במלבושי עמלקים ולשונם לשון כנען אמרו נתפלל סתם שנאמר אם נתן תתן את העם הזה בידי. וקש' למה לא שינו לבושיהם ג\"כ ככנענים ואז בודאי יסברו ישראל שהם כנענים ויתפללו רק על כנענים. רק שהעמלקים חששו שאם ישנו מלבושיהם ג\"כ ככנענים ישארו כנענים. ועתה מה מאד צריך כל אדם להיות נזהר שלא לילך בחוקות הגוי ויהי' מובדל מהם במלבושיו ובשאר מעשיו בכדי שלא יהי' מעורב ביניהם וילמד ממעשיהם. וכן הוא אומר ואבדיל אתכם מן העמים:
עוד פי' הרב הקדוש הנ\"ל הכוונ' מה שפרש\"י ז\"ל על פסוק (וישלח) נסעה ונלכה בשוה לך. ולכאור' לנגדך משמע להיפך. ופי' דעשו אמר ליעקב אע\"ה שתהלוכי הבגדים יהי' בשוה. ואלכה לנגדך. ובשאר הענינים תוכל לילך בדרך אחר ממנו. והשיב לו הילדים רכים. אם ועי' בהוריות דף י\"ב שהי' להם בימי הקדמונים מנהגים תמוהים ואעפ\"כ חששו להם מאד. וזה סימן התחלות אפיקורסות ומינות מי שמשנה מנהגי ישראל וצריך בדיקה אחריו. עי' שו\"ת חת\"ס או\"ח סי' נ\"א שהאריך הרבה בזה: ", + "ובספר מא\"ד אם לא תדעי לך היפה בנשים. פירש\"י שחדל לו הרועה מלהנהיג אותם צאי לך בעקבי הצאן. הסתכלו בפסיעות דרך שהלכו הצאן והתבוננו בדרכי אבותיך הראשונים שקבלו תורתי ושמרו משמרתי ומצותי ולכו בדרכיהם עכ\"ל הרש\"י ז\"ל. הכוונה אין לך עצה אחרת אלא להשגיח ולהסתכל מאד מאד שלא לזוז שום נטיות מפסיעות של אבותיך הראשונים ומכל מנהגיהם וסייגיהם וגדריהם לשנות לשון ושם*ועתה בעוה\"ר הרבה אנשים משנים שם ישראל לשם עכו\"ם. מי ששמו יצחק כשם יצחק אבינו קוראים אותו איגנאץ. ומי ששמו דוד כשם דוד המע\"ה קוראים אותו עדווארד. ליב. לעאפאלד. ולא נודע שמם האמיתי כ\"א בשובם לעפר שם יחקקו על המצב' שמם האמיתי. ובספר קישוטי כלה כתב דעליהם נאמר קראו בשמותם עלי אדמות. דרק על המצבות נחקק שמות יהדות שלהם ע\"ש. אמנם כעת אף על המצבות יש הרבה אשר כותבין רק שם המכונה. כך דרך היצה\"ר היום אומר לו עשה כך ומחר עשה כך. האב ישנה השם והלשון. והבן ישנה מנהגי ישראל. ובן הבן יצא חוץ לשיטה. ואחריתו עד אובד:
פוק חזי החילוק שיש בין דברי יעקב אע\"ה לאביו ובין דברי עשו. כי עשו דיבר בלשון גאוה כדרך בעלי שחץ שמדברים בלשון ד\"א ובלשון נסתר יקום אבי. כי יש פירוד ביניהם. ויעקב דיבר בלשון נוכח קום נא שבה ואכלה כדרך יראי השם. כי יש התחברות הנפש ביניהם והם כולם נפש אחד. ועשו נפשות כתיב בי':
ובספר נזיר ה' הובא איך שרבינו מוהר\"ר שמעלקי מנ\"ש זצוק\"ל הי' בן נ\"ב שנה ביום מותו. והי' לוי הכל כמו שמואל הרמתי. ואמר שהוא גלגול שמואל הרמתי. ואם לא היו משנים שמו משמואל לשמעלקי הי' ממש בכל המעלות כמו שמואל הנביא ועכשיו ששינו שמו משמואל לשמעלקי נשאר שמעלקי. ועתה פוק חזי עד היכן הדברים מגיעים כי שם הנקרא לאדם בהולדו ודאי מזדמן מאת השי\"ת באשר הוא שמו למעל' והוא חיותו של אדם כל ימיו. ומה מאד צריך ליזהר שלא לשנות שם ישראל לשם עכו\"ם. כי הוא תחבולות הס\"ם לתפוש את האדם במצודתו ולטמא אותו כי בתר שמא אזלינן. וכי אין נאה יותר שם ישראל משם עכו\"ם. ובס\"ח סי' תתשל'ט כתב לפיכך סמך זה ספר תולדות אדם לפסוק לקרא בשם. שיקרא אותו בשם ה'. אחר שם של יהודי ולא שם של נכרי:
ובספר קדושת לוי פי' הפסוק ויוסף היה במצרים. היינו שלא שינה שמו כי אפי' פרעה שקרא שמו צפנת פענח אעפי\"כ לא קרא עצמו רק יוסף. וגם פרעה עצמו אמר לכו אל יוסף אשר יאמר לכם תעשו. כי בשביל שלשה דברים נגאלו ואחד מהם בשביל שלא שינו שמם. וזהו ויוסף הי' במצרים:
ובספר מעין גנים דף י\"א כתב וז\"ל לשונות ישראל מחיוב להיות משונים מלשונות הגוים. דהיינו שיהי' עם תערובות לה\"ק ותרגום. ואסור לישראל לשנות לשונו ולדבר בלשונות הנכרים שיהי' לשון זה רגיל תמיד לדבר בו כי עי\"כ מתערבים בגוים ולומדים מעשיהם ומזה יבוא אריכות הגלות:
ועי' חת\"ס אה\"ע ח\"ב סימן י\"א דמה שאנו מדברים כמה שינוים בשיבושים וקלקולים מלשון אשכנז שהוא צח וברור. משום שגם המה היו בקיאים בלשון לע\"ז. ובכוונ' שבשו הלשון. ובזה יצאנו מאיסור שגזרו על לשונם (ירושלמי שבת דף ו') משום שעי\"כ שוב אין לנו עמהם התאחדות בלשונם כדי שיסובב מזה הריסות התור'. ובתנדב\"א סוף פכ\"ג כתב כשהיו ישראל במצרים נתקבצו כולם באגודה אחת וכרתו ברית שלא יניחו לשון של יעקב אבינו ושלא ילמדו לשון של מצרים מפני דרכי ע\"ז. (ולסמ\"ג) שינוי לשון הוא בכלל אזהרה בחוקותיהם לא תלכו. (ולירושלמי) בכלל גזירות י\"ח דבר הוא. ואחז\"ל אפילו אליהו בא אין שומעין לו. ועי' (צפני' ג' ט') על פסוק כי אז אהפוך אל עמים שפה ברורה לקרא כולם בשם ה' לעבדו שכם אחד. ז\"ל (מצודות) אחדות הלשון יהי' סיבה שיתאחדו באמונה:
ובספר מגדל עז להגאון יעב\"ץ כתב ואמרו שאם יגדל הילד ולא ישמע לשונות אחרים אז יתחיל לדבר לשון הקודש מעצמו בלי לימוד שהוא לשונו המוטבע בו: . ומנהגי ביהכ\"נ. והנהגות לימוד הילדים. וכ\"כ יהי' דברים האלו יקרים אצלך מה שקבלת מאבותיך שאם יבוא אחד וירצה לשנות שום דבר ממה שקבלת מאבותיך תאמר לו כופר אתה. פושע אתה ומינות נזרקה בך. וגם אם הוא כגובה ארזים גבהו. ואותן הגבולים שגבלו הראשונים ואותו המסילה והדרך שפינו אבותיך וסלקוהו מאבן ודרכו בה מימות עולם. המה יביאוך אל הדרך הישר ולהרחיק אותך מחברתם ותלך לבטח עד נכון היום.", + "[השמטה: (שם דף ל\"ה ע\"ב) לשנות לשון ושם. בספר הגלגולים פ' נ\"ט כתב שכל אדם מישראל מלבד השם שיש לו שקורים לו אביו ואמו יש ג\"כ שם אחר אל אותה הקליפה שהיא עם האדם. והשם שקורים לו אביו ואמו בעת שנימול הוא נכתב למעלה בכסא הכבוד וכך הוא נקרא למעלה כי אין הדבר באקראי כי הקב\"ה מזמין אותו השם בפי אביו ואמו שיקראוהו כן ולכן ר' מאיר ור' יהושע הוו בדקו בשמא. ועי קונ\"א בהשמטה להעי' תתקכ\"ט בד\"ה וראיתי: ]", + "וכן לא תאמרו כיש מהכופרים כי נשתנו העתים ונתחלפו הזמנים. יוצק זהב רותח לפיות האומרים כן. כי הטבע והזמן המה נכנעים ומשועבדים לתורה ולא שהתורה תשתנה ח\"ו עבור הזמן. כי כל העולמות נבראו רק עבור קיומה של תורה:", + "וראיתי בספר אחד שמביא ראיה מש\"ס דנשתנה מנהג במתים ממה שנהגו מלפנים. ובודאי עבור דהנכרים התחילו לנהוג כן ולכן עזבוהו ישראל. דהנה תנן (ברכות דף נ\"ג ע\"א) אין מברכים על הנר ועל הבשמים של מתים מ\"ט נר לכבוד היא דעבידא. ואר\"י א\"ר כל שמוציאין לפניו ביום ובלילה אין מברכים עליו. ופירש\"י מת שהוא חשוב להוציא לפניו נר ביום אם הוציאוהו בלילה במו\"ש לקבורה אין מברכין על אותו נר דלכבוד עבידא ולא להאיר ע\"ש. וכן תנן (ביצה ו' ע\"א) יו\"ט שני לגבי מת כחול שוי' רבנן ואפי' למיגז לי' גלימא ולמיגז לי' אסא. הנה גם בזה נראה שהמנהג הי' בימי התלמוד לתת פרחים והדסים למת. ומדוע עתה נשתנה. אלא ודאי הטעם. לפי שהעכו\"ם התחילו לנהוג כן וכמבואר בספרי פ' שופטים על קרא לא תקום לך מצבה אשר שנא ה' אלהיך אף שהי' המצבה חביבה בימי האבות. מ\"מ עכשיו שנא אותה. מפני שעשו האומות אותם ג\"כ חק לעבודתם והובא ברש\"י ע\"ש:", + "ובספר פחד יצחק אות צ' כתב בשם באר שבע. הטעם. שאין אנו מתפללים בכריעת ברכים שיש לה שורש ועיקר ממש מן התורה ומן הכתובים ומן הנביאים משלמה ודניאל וזולתם. משום חוקי ע\"ז. ומעתה אם שדבר המביא לידי הכנעה וכוונה גדולה נוכח פני ה' בטלו אותה מאחר שקבעו הכריעה בחוק ע\"ז. דברים שמביא שעל ידי זה מתערבים בגוים ולומדים מעשיהם עאכו\"כ:", + "ובספר הואיל משה כתב בשם הרב הצדיק הקדוש מוהר\"ר שלום מבעלז זצוק\"ל לפרש המסורה ושמתי פדות בין עמי ובין עמך (וארא) חסר ו'. פדות שלח לעמו (תהלים קי\"א) ג\"כ חסר ו'. והרבה עמו פדות (שם ק\"ל) היא מלא. ואמר בדברי קדשו שהוא כנגד ג' מלחמות היצר שיש לישראל. הא' עם בני בריתו כמשל ההמוני אמור לי עם מי תלך ואגיד לך תכונתך. והב' בהתבוללות והתערבות מבני עם זולתו כמ\"ש ויתערבו בגוים כו'. והג' אויבו היצר הרע שבא עמו מיום הולדו*בספר מעין גנים להגאון הקדוש מדינוב זצוק\"ל דף י\"ג כתב כי זה ידוע שהיצה\"ר אינו מפתה לאדם בתחילת פתיותו במלתא דאיכא בה עון גדול. כי בודאי אפילו הפחותים שבישראל ימנעו לשמוע קול פיתיותו כי כפלח הרמון רקתך. אבל מה עושה השטן בתחבלותיו כובש את האדם ובתחלה בא לפתותו בדברים המתוקים כדבש ונופת צופים ומייפ' טענותיו באומרו על לבו של השומע לו שזה הדבר אין בו איסור מן התור' כלל. רק שהם כעין סיג וגדר בעלמא להטפשים ולחכם כמותך לא נמסר כלל ע\"כ: וזהו פדות שלח לעמו היא נגד מלחמה הא'. ושמתי פדות כו' היא נגד הב'. והרבה עמו פדות היא נגד השלישי שהוא מלחמה הגדולה. לזאת כתיב מלא. ולולא שהקב\"ה עוזרו הי' נופל בידו:" + ], + [ + "עליית דרך ארץ
בספר מגדל עז להגאון יעב\"ץ כתב בשם ס' מעלת המדות וז\"ל בני בואו ואלמדכם מעלת ד\"א דעו בני כי מעלת ד\"א מדה חשובה עד מאד בעבורה יקנה האדם חיי העולם הזה והבא. חביבה היא מדת ד\"א לפני המקום ב\"ה לפי שאין ישובו של עולם כלים אלא בד\"א. וכל מי שאינו בד\"א אינו חשוב לכלום אלא כבהמה וכחיות המדבר. ואמרו חז\"ל כל מי שאינו לא במקרא ולא במשנה ולא בד\"א אינו מן היישוב. והמחזיק בשלשתן עליו הכתוב אומר והחוט המשולש לא במהרה ינתק:", + "לא יאכל מעומד ולא ישתה מעומד*בספר תו יהושע כתב בשם לקוטי צבי החדש שהביא בשם רש\"י ישן דמשקה הנקרא יין שרף היוצא מזיעה של מיני דגן או פירות או מיין יכול לשתותו מעומד ובשעת הדבר רח\"ל סגולה שישתה דוקא מעומד ע\"כ. וכתב שם וכן ראיתי אנשי מעשה ששותין יי\"ש מעומד ואין מקפידים: . ולא ידבר בסעודה. ולא יקנח הקערה. ולא ילקק אצבעותיו (מס' ד\"א). ויאכל בימין ולא בשמאל (יעב\"ץ). בא לאכול צנון ובצלים אוכל ממקום העלין*אתרוג צנון וביצה אילמלא קליפתן החיצונה (קליפת הביצה היינו החלבון) אינן יוצאין מבני מעים לעולם. שמתקשרין ומתקשין ונעצרין. (שבת ק\"ח): (ביצה כ\"ה). ולא יאכל דבר ויתלוש בין שיניו ויחזור בקערה על השלחן.*ומעשה בר\"ע שעשה סעודה לתלמידיו והביא לפניהם שני תבשילין האחד מבושל כל צרכו והאחד לא הי' מבושל כל צרכו. הפקח שבהן אחז הקלח בידו לתלשהו ולא בא אחריו, משך ידו ממני ואכל פתו ריקן. הטפש שבהן אחז הקלח בידו ונשכו בשיניו א\"ל ר\"ע לא כך בני. אלא הניח עקבך עליו ותלשהו. אח\"כ הביא לפניהם מבושל ואכלו ושתו. אח\"כ אמר להם בניי לא עשיתי כך אלא לבדוק אתכם אם יש ביניכם ד\"א אם לא. (יעב\"ץ). ועי' מס' ד\"א פ\"ז: ולא יתכוין לישב בראש אלא במקום שיזדמן לו ואפי' הוא אדם גדול ממנו בשנים שהרי זה עובר על חק המוסר.*וצריך ליזהר שלא יהא עניו ביותר שלא יבחר מקים שפל ביותר כי ענוה ביותר גם זה גאוה רק מקום ממוצע לא גבוה ביותר מדאי ולא נמוך יותר מדאי (שבט מוסר פ' מ\"ו): ועוד שיש לחשוב שמתוך שהוא גדול ממנו אולי יש לו זכות יותר ממנו. וא\"צ לומר אם גדול ממנו בחכמה כי הוא עובר על חק התורה*ונראה שזה כוונת המאמר (אבות פ\"ו) המכיר את מקומו. שלומד לאדם אם בא לאיזה מקום לא ישב תיכף בראש רק ישב במקום הראוי לו לפי ערכו כי מוטב שיאמרו לו עלה משיאמרו לו רד. עוד אפשר לפרש המכיר את מקומו. זה הקב\"ה שנקרא מקום (כי מלא כל הארץ כבודו) שמכיר אותו והולך בדרכיו ומדריך את בניו בדרך השי\"ת: (ארחות חיים להרא\"ש). לא ישתה כוסו בב\"א ואם שתה הרי זה גרגרן. שנים דרך ארץ. שלשה מגסי הרוח (מס' ד\"א פ\"ו). לא ישתה הכוס ויתננה לחבירו מפני סכנת נפשות (שם פ\"ט). אין שותין מים בפני רבים אלא הופך פניו לצד אחד ושותה. ודכוותי' במס' ביצה בפ' אין צדין בתוספתא לא יאכל אדם מן הפרוסה ויחזרנה בקערה משום סכנת נפשות. א\"ר אלעזר כל מי שאינו משייר פת על השלחן אינו רואה סימן ברכה לעולם. לא יאכל אדם כביצה פרוסה בידו ואם אחז ה\"ז רעבתן. אין מסתכלין בפני האוכל ולא במנתו שלא לביישו.*וכן לא יאמר לאורח אכול. וראי' מאליעזר כתיב ויושם לפניו לאכול ויאמר לא אוכל עד אם דברתי דברי. וקש' מי אמר לו מקודם לאכול שהשיב לא אוכל. אלא מכאן דרך ארץ כיון שהמאכל מתוקן לפניו א\"ל לומר אכול. שלחן ארבע: רמב\"ם פ\"ז מהלכות ברכות:", + "בפרק ג' שאכלו. שנים ממתינין זה לזה בקערה (אפי' כל א' קערה שלו לפניו או במיני פירות שיש לכל אחד לפניו. ב\"ח) שלשה אין ממתינין. בעירובין דף נ\"ג משיירין פאה בקערה.*ובסידור לב שמח שער התפילין כתב בשם האריז\"ל שלא הי' מקפיד בשיור פאה מן התבשיל כשהי' אוכל שכיון שנשאר בקדר' לאכול אשתו ובני ביתו בהדא סגי ולא טעון שיור פאה משום שישאר לתת אל השמש המשמש בסעוד' דאין שייך זה אצלינו גם הוי טעמא מפני העניים והנה במה שישאר בסעוד' סגי: בפרק אחרון דקדושין בסופו האוכל בשוק הרי זה ככלב ופסול לעדות. בכתובות דף ס\"ח אין משהין בפני שמש בשר ויין או פירות שיש לו ריח. אם יבא אדם לביתך אשר תרצה לכבדו לא תשאל לו אם יאכל או ישתה איזה דבר. כי על השאלה הוא תשובה שלא יאכל ולא ישתה. רק תכין לפניו מה שתרצה בלי שאלה:", + "אל תשמיע לאזנך דברים בטלים שהן נכנסין תחלה בדין. לא יהא נכנס לתוך דברי חבירו. ולא יהא סותר דבריו. אל יספר פיך לה\"ר ורכילות. אל יכנס אדם פתאום לבית חבירו.*וילמדו כל אדם ד\"א מן השמים שעמד על פתחה של עדן וקרא לאדם שנאמר ויקרא ד' אל האדם ויאמר לו איכה. ומעשה בזקנים שהלכו למלכות הפנימית והי' להן פילוסוף אחד חבר שם אמר לו רבי יהושע לרבן גמליאל רבי רצונך נלך ונקבל פני פילוסוף חברנו אמר לו הן הלך ר' יהושע וטפח לו על הדלת. והי' הפילוסוף ההוא מחשב בדעתו ואמר אין זו ד\"א אלא של חכם. יעב\"ץ: יזהר תמיד שלא יטיפו נחיריו. ושלא יבא ריח מפיו כדי שלא יהא מאוס אצל בני אדם. ויהי' כל גופו נקי ויתקן שערו כדי שלא יהא מכוער אצל חבירו. ויזהר בבגדיו שיהיו נקיים בלא כתם ובלא שמנונית.*בספר הגן כתב שיזהר הת\"ח שלא ימצא שום טינוף בבגדיו או כל דבר מאוס. כי כל ת\"ח שבגדיו מלוכלכים שאינם נקיים ישנאו לו הבריות ואומרים כמה לומדי תורה מאוסים הם ונמצא שם שמים מתחלל: תחשוב על דבריך קודם שיצאו מפיך כי משיצאו מפיך לא תוכל להשיבם לאחור כאשר לא יוכל המורה בקשת אחרי שיצא החץ להשיבו אליו (יעב\"ץ):", + "אל תראה יכולת נגד שום אדם אם ידך גברה כי לא תדע אם תחלוש. אל תעלה בדעתך לנצח את החכם כי לא תרבה על חכמתך חכמה. אל תהי קפדן לדבר מועט נגד שום אדם פן תקח שונאים על חנם. אל תהי להוט לדעת הסתרים שבין אדם לחבירו ודבר המכוסה ממך. אל תחשוב עון למי שבא להתנצל לפניך אם אמת ואם שקר. ארחות חיים להרא\"ש:", + "הכותב לחבירו צריך שיכתוב לו יצ\"ו או שיחי' (הלק\"ט ח\"ש סי' נ\"ז). דרך ארץ לומר לאדם שעוסק במלאכה תצלח מלאכתך ואפי' לעכו\"ם (עי' מ\"א סי' שמ\"ז סק\"ד). אל יוציא דבר מגונה מפיו ולכן לא יאמר בתלמוד בצים אלא בעים (שם סי' קנ\"ו בשם יש\"ש). בעל הבית נכנס תחלה לבית ואורח אחריו. וכשיוצא אורח יוצא ובעל הבית אחריו (שלחן ארבע). אם יגיע הפסד לחבירך מחיוב אתה לבקש רחמים עליו שהקב\"ה ימלא חסרונו (קיצור של\"ה):", + "אין להשביע חי נפשו*בספר לב דוד פי\"ט כתב בשם האריז\"ל דלישבע חי נפשו הוא עון. וכתב בשם מהר\"ש ז\"ל כוונת הפסוק לא תשא את שם ה\"א לשוא. הביטה וראה כי לא ינקה ה' את אשר ישא את שמו. כלומר הנשבע חי נפשו וכיוצא. שהוא נשבע שמו ממש לא ינקה. ומזה תשכיל מהו גודל העון לנשוא את שם ה' לשוא ח\"ו ע\"כ:
ומכ\"ש הנשבע בדת יהודית לומר בלשון לע\"ז. וויא איך בין איין יהודי. אין לך שבוע' חמורה מזו ר\"ל. לכן שומר נפשו ירחק מזה מאד. ואם רוצה לאמת דבריו יאמר לחבירו האמן לי (יוש\"ה שער י'). ועי' פחד יצחק בשם תשו' הרשב\"א שכל מה שאמרו שהיא שבוע' אינו אלא בתוקע כף בדרך שבוע'. אבל הת\"כ כדרך הסוחרים שתוקעים כפם זל\"ז לקיים המקח אין לה דין שבועה: כי הנפש חלק אלהי ממעל. (יוסף אומץ אות ש\"נ בשם ר\"ח ות\"ח). יזהר שלא יושיט ידו וישבע בזקנו שהיא שבוע' חמורה (זוהר נשא דף קל\"א ע\"א). לא יאמר אדם בשבועתו כך אזכה לעולם הבא אם לא כך הוא (ס\"ח סי' תתרצ\"א). אין לישבע לקיים המצות כי השטן יקטרג ולא יקיים שבועתו. שם סי' ת\"כ:", + "אם ישאלו לאחד על שמו. יאמר שמו סתם. ולא הפאר שקודם שמו. כמו רב או רבי. רק שמו סתם.*בפרק כיצד צולין פ\"ו בריה דרב נתן איקלע לבי רב נחמן בר יצחק ואמרו לי' מה שמך אמר להו רב הונא. ואמרו לי' מ\"ט קרית לך רב הונא. כי חשבוהו לגסות הרוח. שמחזיק שררה לעצמו כל כך. והשיבן מקטנותי קורין לי כך ולא משום גסות הרוח הוא אלא שהורגלתי בכך: אם תחזור לא' החוב אשר מגיע לו. תראה שימחוק תיכף את החוב מהפנקס שלו. כשנושא ונותן עם חבירו אל ידקדק בדבר מועט. וגם אם יש לו חשבון עם חבירו אל ידקדק עמו בדבר מועט (קיצור של\"ה). אם יש לאדם דבר מה על חבירו שנתחייב לו. אל ימהר לבא במשפטים אפי' אם אתה זכאי. כי גנאי הוא לת\"ח לבזות עצמו בפני דיינים. כי על השני בעלי דינין ארז\"ל יהיו בעיניך כרשעים. וראוי לוותר דבר מה. אם לא שהוא בלתי אפשרי אז יעמוד עמו בדין (שם):", + "ראוי לאדם שיתרחק מאד ומאד משבועות וקבלת חרם באיזה מו\"מ שיהי' לו עם אחרים אף שהאמת אתו. ויותר ראוי לו שיוותר ממונו ולא ישבע ולא יקבל בחרם כל ימי חיותו ובודאי השם ימלא חסרונו (יוש\"ה). צריך אדם ליזהר ביותר ולשמור פיו ולשונו שלא ידבר בפני בניהם דבר מגונה וכ\"ש שלא לעשות.*ובקיצור של\"ה אות צ' כתב וז\"ל כלל זה נקוט בידך כל דבר שלא היית עושה אם היית עומד לפני משה רבינו ע\"ה ושבעים זקנים. ככה תנהוג בסתר. זולת הענינים המוכרחים: ואע\"פ שהוא מגונה אם יעשה שלא בפני הבן. מ\"מ הוא יותר מגונה אם מדבר או יעשה בפני הבן שלא ילמוד בנו ממנו. ר\"ח:", + "אם אדם מביא שום דבר לשוק למכור או מביא שום דבר מהשוק. והוא מתבייש אם תראהו אזי השמר ואל תעמוד שם. אלא השמט ממנו. על כל דבר שחושב יאמר בלי נדר. ועל דבר הרשות יאמר אם יגזור ה'. ואם עשה והצליח או הרויח יאמר עשיתי או הרווחתי בחסדו יתברך ועזרתו (עבודת הקודש). לא יאכל אדם מידי דנפל מפתורא לארעא (מדרש תלפיות אות א' בשם ספר הנהגת האדם):", + "לא יניח אדם ספר פתוח ויצא לחוץ אם אין עליו מפה. וידוע לחכמי האמת שיש מלאך אחד נקרא ש\"ד והוא שומר דפין*ומעשה בסופר אחד שכתב בלילה וסיים ועמד בפסוק ושעירים ירקדו שם. כשעמד קודם שהאיר היום לכתוב עוד מצא שד אחד יושב על כסא וא\"ל ידוע תדע שאני אותו שר הנקרא שומר דפין ובאתי להזיקך אלא שנשאתי פניך ששמעתי עליך במתו' שאין לי רשות להזיקך אלא קבל עליך שלא תעשה כן יותר: על מי שמניח ספר פתוח ויוצא שמשכח תלמודו (עי' ש\"ך סי' רע\"ז). לא יחשוב כמה הוציא בבית. כדי שישרה עליו הברכה בביתו ויהי' האיש העיקר והיא לא תדע כלל ממספר המזון ויהי' המשא ומתן בצנעה כדי שישרה עליו הברכה. אמרי צדיקים בשם הרב הצדיק הקדוש ממעזריטש זצוק\"ל:", + "סגולה כשישב לאכול ואומר בפה מלא אין אני אוכל להנאת גופי רק לבריאת הגוף לעבודת בורא. בזה הדיבור בורא מלאך חדש ומסלק הס\"א. ספר זכירה בשם פענח רזא:", + "כל מה שידבר אדם איזה דיבור אפי' בהפלגה וגוזמא בהכרח שיתקיים איזה פעם. ע\"כ ישמור האדם א\"ע שלא להוציא מפיו איזה דבר לא טוב כי ח\"ו יתקיים באיזה זמן.*ובפרשת ויחי פי' עפ\"ז המדרש פרש' צו אף יעקב אמר ושכבתי עם אבותי אימתי בשעה שנטה למות עכ\"ל. למה אמר כזאת כגוזר בודאי לזה אמר שלא אמר זה אלא כשנטה וכו' וידע שבודאי הגיע הזמן: אגרא דכלה (בשלח). בשם ס\"ח:", + "לא ישנה בדבורו ולא יוסיף ולא יגרע אלא בדברי שלום וכיוצא בהן*בספר לב דוד להגאון הקדוש חיד\"א זצוק\"ל כתב בשם הרב המקובל עיר וקדיש מהרח\"ו ז\"ל המדבר שקרים כופר באל אמת ומודה באל אחר שהוא שקר. ובספר ראשית חכמה שער הקדוש' פ' י\"ב כתב דהמספר בסיפור דברים ששמע ויחליף מקצתן אע\"פ שאינו מפסיד לאחרים עונשו גדול מאד:
כתב בספר פורת יוסף הקש' החסיד מוהר\"י יעב\"ץ על אהרן איך ע\"י שקר עשה שלום. ומשני כי ע\"י סמים הממיתים עושין רפוא' להחיות הנפשות ע\"ש:
ובספר כד הקמח אות שי\"ן כתב ראה כמה גדול כח השלום שהרי אפילו מלאך שינה דבורו מפני השלום שנאמר בראשית (י\"ח) למה זה צחקה שרה וגו' ואני זקנתי והיא אמרה ואדוני זקן. והמלאך שינה ואמר ואני זקנתי וכל כך למה מפני השלום:
ובס\"ח סימן תכ\"ו כתב הא דמותר לשנות מפני דרכי שלום הוא דוקא בדברים שכבר עבר ולא בדבר דלהבא. ובספר דברי שאול ח\"א על מס' יבמות כתב כי בדבר שלעבר לא שייך שירגיל עצמו בדבר שקר דכבר עבר הדבר. אבל בדבר דלהבא אם נתיר לו לשנות אז מהנקל לו לאמר על כל דבר שהוא מפני דרכי שלום וירגיל עצמו בשקר עד אין קץ: . מי שיודע בשורה טובה לחבירו יבשרנו במהירות כי מצוה גדולה הוא. לא יגהק בפני חבירו. כדי שתשרה שכינה במעשיך יאמר על כל דבר לשם יחוד קוב\"ה ושכינתיה. (מהרמ\"פ זללה\"ה):", + "[השמטה: (שם דף ל\"ח ע\"ב) מפני השלום. בספר רבינו בחיי (וירא) כתב על פסוק ויאמר ה' אל אברם. השליח נקרא בשם השולח*בספר ברית אברם (שלח) כתב מצאתי בספר מתתיה פ' משפטים שמביא זוהר חדש שה\"ש וז\"ל מתחלה הי' משה נקרא אלקים. ואח\"כ זכה לשם הוי\"ה ב\"ה ממש דכתיב ויקרא אליו ה' מן ההר. מצד עליית ההר נקרא בשם הוי\"ה ע\"כ: וע\"כ קרא הכתוב את המלאך בשם המיוחד. והוא שאמר היפלא מיי' דבר. והי' לו לומר ממני. אלא שהוא דבר המלאך. וזהו שאמר למועד אשוב. כי זה שאמר למה זה צחקה הוא עצמו אמר למועד אשוב אליך: ]", + "ירגיל אדם עצמו שלא יעשה דבר שחבירו מתבייש לומר לו.*כגון אדם שיש לו חבר. ונכנס אצלו לבקרו ומצאו שהוא טרוד בעסקיו. או שמתעכב ביותר וחבירו מתבייש לומר לו לצאת. וע\"ז נאמר הוקר רגליך מבית ריעך כו': יעב\"ץ. לא ישחוק עם חבירו ביד ולא בדיבור ולא יאמר חברי הוא. כי אם ירבה עמו בשחוק אהבתם תשוב לאיבה. כ\"א חבירו חכם יקפיד על הדברים שהוא אומר לו דרך שחוק ויטור האיבה בלבו. ואם חבירו הוא פתי מיד יתקוטט על אותן הדברים שאומר לו דרך שחוק ויאמר לו אחרים כנגדן ויגלה מיד כל סתריו ויאמר כל אשר בלבו (שם):", + "אמרו בסוטה פ\"ט כל שאינו מלוה ומתלוה כאלו שופך דמים.*בספר ילקוט הראובני פי' בשם ס\"ח הפסוק ע\"כ לא יאכלו כו' שאמרו השבטים הואיל ואנחנו פשענו שהנחני את הזקן לבדו ואירע לו כן: ושכר לויה אין לו שיעור. גם שיש שיעור ללויה כמו שאמרו הרב לתלמיד עד עיבורה של עיר חבר לחבר עד תחום שבת תלמיד לרב שאינו מובהק עד פרסה*בספר קיצור של\"ה כתב העושה לויה לחבירו קודם שיחזור לביתו יאמר שדה ויחזיר פניו לארבע רוחות העולם. וכן פעם שנית יאמר שדה ויחזיר פניו לארבע רוחות העולם. ופעם שלישית יאמר השדה ולא יסתכל אחר ההולכים מובטח שלא ינזק ההולך עד שיחזור לראותו. והסוד הוא שדה עם התיבה בגימ' ש\"י נגד ש\"י עולמות במקום רחמים גמורים שמשם יבא לו הישועה. השד\"ה בגימ' שד\"י שזה השם מסוגל לשמירה הדרך והוא שם של רחמים. ולכן אמר יעקב ואל שדי יתן לכם רחמים: ברבו מובהק ג' פרסאות. מעבר יבק מנחת אהרן פ\"ה: ", + "ובספר קיצור של\"ה כתב דהאידנא אין נוהגין כן שמוחלין על כבודם. ובשם מהר\"ש כ' דמ\"מ ילך עמו או עם חבירו עד לפני שער העיר או לכל הפחות ד\"א:", + "אדם יראה שכל צרכי הנהגת הבית יהי' ע\"פ הנהגתו דוקא ולא ע\"פ הנהגת האשה ואז אין מקרה רע יקרה באותו בית. מפני שהאיש מדת רחמים והשכינה שורה בבית המתנהג ע\"פ מדת רחמים. תו יהושע בשם ספר חסד לאברהם.", + "יזהר האדם שלא לחתום השטר בשם עדות אם לא כשיקראוהו מקודם מה שכתוב בו.", + "אדם יתנהג שיכבד כל אדם ויאהב אותו וירחם עליו. אך אם תראה שהוא מתקרב אליך מאוד ומתאמץ מאד להטיב לך בכל דבר חנם ומפזר לפעמים ג\"כ את ממונו עליך ובפרט באכילה ושתי'. ופתאום יבוא אליך ויאמר לך אחי תן לי מהרה כך וכך מעות בהלואה על שעה א' או שתים ותיכף אשיבנו לך אזי השמר מפניו אל תאמין בו ולא תתן לו כי לא תוסיף לראותם עוד עד עולם. וכל מה שהיטיב לך עד הנה הכל הי' הצעות מצודות לגנוב את לבבך ולצודד את כספך לא זולת. תו יהושע:", + "לא ישליך חשבון ישן מחשבנותיו כי פעמים יתברר ע\"י חשבון ישן כמה דברים. וכן ראוי לכתוב כל דבר חשבון קטן או גדול למען לא יחשוד כשרים ח\"ו (מהרמ\"פ ז\"ל). אחז\"ל הין צדק. הן שלך צדק ולאו שלך צדק. קריצותיו ורמיזותיו של אדם יהי' צדק. ואף נענוע ראשו של אדם שכשהוא כופף את ראשו כשאומר הן וכשאומר לאו הוא מנענע ראשו לצדדים ואמר רב טבית אי יהבי ליה כל חללי דעלמא לא משנה בדיבורו (ס\"ח):", + "כשתדבר בלילה השפל קולך וכשתדבר ביום הבט סביבותיך. והזהר בדבריך מן הכותל שאחריך כי ימות אדם בכשלון לשונו. אהוב את השמא ושנא את מה בכך*פי' אהוב לומר שמא אם אומר דבר זה או אעשה או אלך לראות זה או לשמוע נעימי זמירות או אלך לטייל שמא יגרום לי חטא. ושלא לומר מה בכך לספר קדושים ולשמוע דברי הבאי בשרירות לבי ולא אבוא לידי חטא: :", + "יתנהג כשמודיע צערו לחבירו שיאמר לו לא אליכם. עי' סנהדרין דף ק\"ד. אל תתעצל להקדים שלום לכל אדם ואפי' לנכרי מפני דרכי שלום:*ועי' יו\"ד סי' קמ\"ח סעי' י' דטוב להקדים שלום לעו\"כ כדי שלא יתחיל העו\"כ ויצטרך לכפול לו שלום. ונראה דזה משאמז\"ל והוי מקדים בשלום כל אדם ואפי' לגוי בשוק. כדי שלא יתחיל העכו\"ם ויצטרך לכפול לו שלום. ובס\"ח סי' י\"ח כתב שאלת שלום של חכמים השואל אומר צפרא דמרי טב והמשיב אומר צפרא דמרי טב וארוך לעולם המשיב כופל השלום: ", + "[השמטה: (שם דף ל\"ט ע\"א) המשיב כופל השלום. ודרך העולם שאומר לו צפרא למורי טב. ומשיב לו לשנה טובה תזכה. שו\"ת מהר\"י מברונא סי' קי\"ג. ]" + ], + [ + "סגולה. פירש\"י אוצר חביב. עי' דבש לפי מערכת ס'
(לחש לעין הרע בדוק ומנוסה)", + "משביע אני עליכם כל מין עינא בישא עינא אוכמא עינא צרובא עינא תבלתא עינא ירוקא עינא ארוכה עינא קצרה עינא רחבא עינא צרה עינא ישרה עינא עקומה עינא עגולא עינא שוקעת עינא בולטת עינא רואה עינא מבטת עינא בוקעת עינא שואבת עינא דדכורא עינא דנוקבא עינא דאיש ואשתו עין דאשה ובתה עין דאשה וקרובתה עין דבחור עין דזקן עין דזקנה עין דבתולה עין דבעולה עין דאלמנה עין דנשואה עין דגרושה כל מין עינא בישא שיש בעולם שראתה והביטה ודברה בעין הרע על (פב\"פ) גזרנא ואשבענא לכון בההוא עינא עילאה עינא קדישא עינא חדא עינא חוורא עינא דאיהי חיוור גו חיוור עינא דכליל כל חיוור עינא דכלא ימינא עינא פקיחא עינא דאשגחותא תדירא עינא דכלא רחמי עינא דאיהי רחמי גו רחמי עינא דכליל כל רחמי עינא דלית עלה גבניני עינא דלא אדמיך ולא נאים עינא דכל עיינין בישין אתכפיין ואתטמרן גו כיפין מן קדמוהי עינא דנהיר לישראל כדכתיב הנה לא ינום ולא יישן שומר ישראל וכתיב הנה עין ה' אל יריאיו למיחלים לחסדו בההיא עינא עילאה גזרית ואשבעית עליכון כל מין עינא בישא שתסורו ותערקו ותברחו ותרחיקו מעל (פב\"פ) ומעל כל ב\"ב ולא יהיה לכם כח לשלוט (בפב\"פ) ובכל ב\"ב לא ביום ולא בלילה לא בהקיץ ולא בחלום ולא בשום אבר מרמ\"ח אבריו (לנקבה מרנ\"ב אבריה) ולא בשום גיד משס\"ה גידיו (גידיה) מהיום ולעולם אמן נצח סלה ועד. אתה סתר לי כו' יושב בסתר עליון כו'. עבודת הקודש כף אחת אות ל\"א:", + "סגולה לעין הרע מהרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מרימנאב זצוק\"ל זי\"ע ועכ\"י:", + "יאמר מקודם ג\"פ הפסוק ואני תפלתי וגו' עד ישעך. ואח\"כ יאמר רבש\"ע בעל השמות היוצא מפסוק ואני ברוב חסדך אבא ביתך אשתחוה*בספר יקוו המים כתב וז\"ל הסגולה הזאת נובעת מספר הקדוש קרניים. וע\"ש בפי' הגאון הקדוש מוהר\"ר שמשון מאוסטראפאליע זצוק\"ל זי\"ע ועכ\"י שכתב אשר בפסוק אשתחוה וגו' סגולתה להסיר העין הרע ועי\"ז לא שלטה עינא בישא ביוסף הצדיק כמובא בספר הקדוש הנ\"ל מאמר יו\"ד כי כן קבלה מרב הונא ע\"ה:
והרה\"ק מוהר\"ש פי' עפי\"ז דברי המדרש (דברים) ה' אלהיכם הרבה אתכם וגו' לרוב זה שאמר הכתוב אשתחוה אל היכל קדשך ביראתך. והוא פלא מה שייכות זל\"ז. ולפי הנ\"ל יתפרש היטב כי הי' קשה לבעל המדרש איך הי' אומר מרע\"ה ה' אלהיכם הרבה אתכם וגו' ולא הי' חש משום עינא בישא שלא תחול עליהם ח\"ו וע\"ז מתרץ המדרש זשה\"כ אשתחוה וגו' היינו כי עשה זאת הסגולה שמועיל לעה\"ר וכקבלת ר\"ה ע\"ה: . אל היכל קדשך ביראתך. מהראשי תיבות ומסופי תיבות ומאמצעי תיבות. תסיר העינא בישא (מפב\"פ) אמן ויה\"ר כאלו כוונתי כל הכוונות שכיוון בהכי רב הונא עליו השלום:", + "סגולה לעין הרע מהרב הצדיק ר\"ר שמעלקא מניקלשבורג זצוק\"ל זי\"ע ועכ\"י:*בספר עולת החודש כתב בשם ספרים דמי שנולד באדר שני אין עין הרע שולטים בו: ", + "יאמר כך. אז ישיר ישראל את השירה הזאת עלי באר ענו לה. באר חפרוה שרים כרוה נדיבי העם במחוקק במשענותם וממדבר מתנה. וממתנה נחליאל. ומנחליאל במות. טרם שאמנה תשעה ישלח לו (לנקבה לה) רפואה שלימה מן השמים כשם שהרפאת יחזקיהו מלך יהודא מחליו כן תרפא את (פב\"פ) מחולה ע\"ה שלו (לנקבה שלה):", + "שלש נשים היו עומדות על שן סלע. אחת אומרת חולה ואחת אומרת אינו חולה ואחת אומרת אינו חולה ולא תהיה שום חולשה אם אדם זכר עשה לך שום רעה יפול שער ראשו וזקנו. אם אשה עשה לך שום רעה יפול לה שיניה ודדיה. כשם שהמים אין להם דרך ודגים ונמלה אין להם כליות כך לא יהא (לפב\"פ) שום חולשה ושום רעה ושום היזק ואל ישלוט בו (לנקבה בה) שום היזק ושום עין הרע כי מזרע דיוסף קאתי שלא ישלוט בו (לנקבה בה) שום עין הרע. דכתיב בן פורת עלי עין בנות צעדה עלי שור:" + ], + [ + "(לרפואה ולכל דבר יאמר)
הריני מנדב שמן למאור לעילוי נשמתו של רבי מאיר בעל הנס כדי שהקב\"ה בזכות רבי מאיר בעל הנס יצילני לי ולאשתי מכל חולי ומכל כאב ונהיה בריאים דשנים ורעננים ושקטים ויצילנו מכל צרה ומכל מיני פורעניות ויאריך ימינו בטוב ושנותינו בנעימים לעבודתו יתברך. אלהא דר' מאיר ענני (ג' פעמים). אקרא לאלהים עליון לאל גומר עלי חנני ה' כי אליך אקרא כל היום עזרנו אלהי ישענו על דבר כבוד שמך והצילנו וכפר על חטאתנו למען שמך עשה למען ימינך עשה למען תורתך עשה למען קדושתך יהיו לרצון אמרי פי והגיון לבי לפניך ה' צורי וגואלי*ובספר כתר שם טוב כתב בשם הבעש\"ט זי\"ע ועכ\"י אם אדם בא לסכנה וצריך לנוס אזי יתן ח\"י גדולים בשביל נרות לביהכ\"נ ויאמר בפה מלא אני מנדב אותן ח\"י גדולים לנרות בשביל נשמת רבינו מאיר בעל הנס אלהא דמאיר ענני אלהא דמאיר ענני אלהא דמאיר ענני [הערת המדפיס: בספר עבוה\"ק כף אחת אות י\"ד כתב דכשאומר אלהא דר' מאיר ענני יחשוב כי מכוין למה שכוון ר\"מ בזה שנענה שר בית הסוהר. עי' פ\"ק דע\"ז דף י\"ח ע\"א. וכן כתב בספר זכור לאברהם ח\"ג יו\"ד אות כ' בשם הגאון הרמ\"ע. ובספר סגולות ישראל מערכת א' כתב בשם ספר שדי חמד מערכת ארץ ישראל אות ז' בשם ס' לב חיים ח\"ב סימן ק\"ס דכשנודרים איזה דבר לעילוי נשמת רמבעה\"נ זי\"ע יאמר ב\"פ אלהא דמאיר ענינו ולא ג\"פ ושלא לומר דר' מאיר אלא דמאיר עכ\"ל:] ובכן יהי רצון מלפינך ה' או\"א כשם ששמעת את תפלת עבדך מאיר ועשית לו ניסים ונפלאות כן תעשה עמדי ועם כל ישראל הצריכים לניסים נסתרים ונגלים אמן כן יהי רצון:
ובספר מדרש תלפיות אות א' כתב קבלתי מי שמאבד איזה דבר אם ינדור למאור אם אני מוצא אותה נודר סך מעות שמן למאור לנשמתו של ר' מאיר מיד מוצא האבידה ובלבד שלא יעבור זמן שאם האבידה מעות אפשר שכבר הוציא אותם המוצא בהוצאות. ואם הוא בגד או שמלה אפשר שהוליכה למקום אחר או עשה בו שינוי באופן שאינו ניכר ואז אין מועיל הנדר: . עבודת הקודש להגאון הקדוש מוהר\"ר חיד\"א זצוק\"ל: " + ], + [ + "(סגולה להולך לפני מלך או שר ומושל שיצליח)
יאמר טו\"ב פעמים אמתלאי בת כרנבו קודם שיעמוד לפניו ועוד יאמר מגדל עוז שם ה' בו ירוץ (יכוין בו ירוץ גימ' שד\"י ר\"ת \"שומר \"דרך \"ה') צדיק ונשגב. עבודת הקודש כף אחת אות ט':", + "סגולה. לחן לפני השלטון. או מי שתרצה לבא לפניו. שים ידך על מצחך ואמור ג\"פ השיבה לי ששון ישעך ורוח קדשך תסמכני. בחון ומנוסה. מדרש תלפיות אות ח' בשם סכ\"י:", + "סגולה להעמיד דם מילה. היינו ליקח מן הדם ולרשום אלו האותיות על מצח הילד הנימול [במ\"ק] והוא שד\"י באתב\"ש. ויש לכוין ברשימה [השם]", + "שדי שאמר לעולמו די. והוא דבר המעמד. דברים נחמדים דבש לפי להגאון הקדוש מדינוב זצוק\"ל:", + "סגולה מר' פפא למי שרוצים לנשכו כלבים יאמר לפניהם יש בי תשי\"ו עצמות דקדושה יבטלו תשי\"ו עצמות דטומאה ואז אין הכלבים יכולים להזיק:*ועד\"ז פי' הרב הגאון הקדוש מהר\"ש מאוסטרפוליא זי\"ע הפסוק (תהלים כ\"ב) סבבוני כלבים עדת מרעים וכו' אספרה כל עצמותי. כי תשי\"ו עצמות יש לאדם בקדוש'. וכנגדו בטומאה כמנין ושת\"י יתו\"ש וסגולה מר' פפא למי שרוצים לנשכיהו כלבים כנ\"ל. וז\"ס שגילה דוד כי סבבוני כלבים עדת מרעים וכו' מה אני עושה כשהכלבים סובבים אותי אספרה כל עצמות\"י שהם תשי\"ו ואינם יכולים להזיק לי כלל ע\"כ:
ובספר הנותן אמרי שפר מהרב הצדיק הקדוש מוהר\"ר ישעיה הירץ מדינוב זצוק\"ל (וישב) כ' שמשמע שגם לעדת מרעים יועיל סגולה זו לבטלם: ", + "סגולה לכאב השנים מהרב הצדיק הקדוש מהר\"י מרוזין זצוק\"ל לומר בשעת קידוש הלבנה אחרי אומרו. כך לא יוכלו כל אויבי לנגוע בי לרעה ג\"פ. יאמר בכל פעם ולא יהי' לי כאב שניים:", + "סגולה אם צמא למים בתענית או שאין לו מים יכוון אל אלהי\"ם ביודי\"ן שבהסרת שרשו נשאר רוח ויסיר צמאו כי ורוח אלהים מרחפת על פני המים. האריז\"ל:*ובספר כנפי יונה כ' בשם האריז\"ל כי מילוי אלהי הוא כמנין רו\"ח ע\"כ ו\"ס נפלא ורוח אלהים מרחפת ר\"ל נעלם של אלקים כמנין רו\"ח ע\"ש: ", + "סגולה לבטל המחשבות כתב השל\"ה מצאתי כתב יד של האלהי ר\"מ קורדווירי ז\"ל וז\"ל למדני זקן אחד (הוא אליהו) שיאמר פסוק זה הרבה פעמים אש תמיד תוקד על המזבח לא תכבה ע\"כ*בספר עבודת ישראל (משפטים) נותן רמז לזה ע\"ד הפסוק וכי יזיד איש על רעהו להרגו בערמה וגו' וז\"ל וכי יזיד איש היצה\"ר על רעהו הוא היצ\"ט שהם יחדיו בלבו של אדם להרגו בערמה במחשבת ערמומית וכוזבת אז מעם מזבחי תקחנו למות. דהיינו הסגולה לומר הפסוק אש תמיד תוקד על המזבח כנ\"ל ויעבור רוח הטומא' מן הארץ:
ועי' מ\"א סי' צ\"ח וז\"ל בספר הגן כתב לבטל מחשב' רעה בשעת התפל' יאמר ג\"פ פי פי פי ואח\"כ ירוק ג\"פ ולא ירוק לגמרי אך בדרך נחת והלשון תהא בין שפתים בשעת הרקיקה ובודאי תלך המחשב' עכ\"ל. ואינו נ\"ל לעשות זה בתוך תפלה י\"ח דהוי הפסק ומי יודע אם רפואה בדוקה הוא ע\"ש:
ובספר דברים נחמדים להגאון הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל (אבות פ\"א) כתב וז\"ל פי הארץ. ופי הבאר. ופי האתון. שלשתן מסודרים בג' סדרי תורה כסדר. פי הארץ בפ' קרח. פי הבאר בחקת. פי האתון בבלק. ושמעתי מכבוד מחו' הק' מהרצ\"ה זצוק\"ל שמה שיש בקבלת הקדמונים להעביר מ\"ז מן התפל' לומר ג\"פ. פי. פי. פי. הוא על ג' פיות הנ\"ל. ואיני יודע כעת הטעם אבל ציינתי למזכרת ע\"ש:
ובספר נחלת יעקב (האזינו) כתב הסוד כי פי גימט' צ ג\"פ \"צדיק עולה רע שמעביר בזה מעצמו רעות. וזה פי' רבות רעות צדיק ומכולם יצילנו ה'.
ובספר תוצאות חיים כתב שמעתי להרחיק המחשבות זרות שיאמר כל ברכה וברכה בנשימה אחת מעמקי הלב. ובספר דבש לפי מערכת ה' כ' לכוון בשם קר\"ע שט\"ן. ובשם שושן סודות כ\"י דליבטל הרהורים יזכיר שם קר\"ע שט\"ן וינצל. ובספר דמ\"א(בראשית) כי לצייר לפניו דיוקן של אביו וזה מוליד בו כח קדושה וינצל בזה מיצה\"ר ומכל התאוות רעות:
ובספר שפתי צדיקים (תבא) כתב ששאל חסיד אחד לחבירו מה לעשות שא\"א לו להתפלל כלל מצד בעמדי להתפלל מיד וחטאתי נגדי תמיד ומטרידני מצד מרה השחורה שיש לי תיכף. והשיב לו חבירו החסיד עצה לזה להיות תמיד. בעל תמיד. לקיים תיכף שויתי ד' לנגדי תמיד. וגם ובאהבתה תשגה תמיד. ומיד ילך ממך המרה השחור'. וע\"ד אמרם ז\"ל תפלה כנגד תמידים תקנוה והבן. וז\"א הרב הצדיק הקדוש מוהר\"ר ישראל אברהם ז\"ל מ\"ש בתוכחה והי' אם לא תשמעו לי. כלומר שיהא לכם שמח' בחי' והי' בזה שלא תשמעו למצות ד' וגו' עכ\"ל. אמנם כשמתחרט מיד מוחלין לו. ע\"ש: ונראה בעיני ג\"כ זה הפסוק סעפים שנאתי ותורתך אהבתי ע\"ש. ובספר א\"ר הביא בשם קיצור של\"ה וז\"ל סגולה להעביר מחשבת חוץ שקודם תפלה יעביר ימינו ג\"פ על מצחו ויאמר בכל פעם לב טהור ברא לי אלהים ורוח נכון חדש בקרבי. וכן אם בא לו מחשבת חוץ בתוך התפלה ישתוק מעט ויעביר ימינו על מצחו ויהרהר פסוק הנ\"ל עכ\"ל.", + "[השמטה: השמטה ללקוטים דף מ\"א ומכולם יצילנו ה'. ובספר דרש משה (תהלים ס\"ו) פי' הפסוק אליו פי קראתי ע\"פ שמבואר במקובלים שאם האדם מחזיק הלשון בין השינים ואומר ג\"פ פי הולכים ממנו כל המחשבות רעות. וזה אליו פי קראתי ובזה ורומם תחת לשוני כי אני יכול לשבח את הקב\"ה וברוממות שלו והתפלה הוא בדחילו ורחימו. ]" + ], + [ + "לחש למי שנתחב לו עצם בגרונו
כתב בליקוטים שבסוף ספר מהרי\"ל. אמר לנו מהרי\"ל כל הרפואות והלחשים שבכל התלמוד אסור לנסות אותם. משום דאין אדם יכול לעמוד על עיקרם וכי לא יעלו בידם ילעגו וילגלגו על דברי חכמים. מלבד הא דאיתא במס' שבת דף ס\"ז ע\"א מי שנתחב לו עצם בגרונו מביא מאותו המין. ר\"ל מאותו מין עצם ויניח על קדקדו. ויאמר הכי. חד חד נחית בלע בלע נחית חד חד והלחש הזה בדוק ומנוסה הוא לכן אותו לבד התירו ולא שום א' יותר ע\"כ. לאדרא (פי' עצם של דג שישב לאדם בושט) לימא הכי. ננעצתא במחט ננעלתה כתריס שייא שייא. לחש הוא רד רד:", + "ובספר כרם שלמה סי' קע\"ט כתב בשם מנהגים שיאמר כן ג\"פ: ובס' מפעלות כתב ג\"כ ג\"פ ואחר לחש הנ\"ל יאמר יזר יזר בלע בלע יזר יזר.", + "סגולה להתעשר. לברך ברכת המזון בקול ובשמחה. ורמז לזה (ממשלי י') ברכת ה' היינו ברכת המזון אשר הוא מדאורייתא הוא תעשיר אך ולא יוסיף עצב עמה. מהרב הקדוש חיד\"א זצוק\"ל בפירושו על הזוהר פ' ויקהל הנקרא נצוצי אורות: ", + "סגולה על כמה וכמה דברים שצריכין לאדם כמו פרנסה וכדומה או על כמה הרפטקאות לומר כל תהלים מרישא לסיפא בלי שום הפסק אפי' שלא לומר יהי רצון בין ספר לספר רק אחר גמר כל תהלים*ובספר אגרא דפרקא אות שמ\"ח כתב ג\"כ קבלתי להמתיק הדינים והגבורות לגמור כל ס' תהלים נרמז בפסוק מי ימלל גבורות י\"י (ימלל מלשון מלילות מלשון מולל וזורק) ולפי\"ז הפירוש הוא מי שירצה לכתוש ולמולל הגבורות. ישמיע כל תהלתו. היינו כל ספר תהלים. וכן הוא בספר חסד לאברהם בסדה\"י להרשב\"א ז\"ל:
ובשם הרב הצדיק הקדוש מוהר\"ר מאיר מפרומישלאן זצוק\"ל פי' הפסוק (תהלים קי\"ט) אתה צויתה פקודיך לשמור מאד. עפ\"י מאחז\"ל תורה מגינה ומצלי. לז\"א אתה צויתה פקודיך לשמור מאד את האדם כי הוא מגינה:
ובספר ליקוטי מהר\"ן כתב כל הרפואות כלולין בשיר השירים. וע\"כ טוב לפעמים למי שיש לו חולה ח\"ו בתוך ביתו שיאמר שיר השירים כולו קודם אור היום: . בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל:" + ], + [ + "סגולה על הפרנסה
במדרש פנחס לומר בכל יום הי\"ג עיקרים וגם אגרת מהרמב\"ן אשר כתב לבנו כי באותו יום אשר יקרא האגרת הנ\"ל יענהו מן השמים בכל מה שישאל. האגרת הנ\"ל נדפסה בהרבה סדורים:", + "סגולה הרוצה לכבוש שונאו יזכיר (במו פיו) שבעה פעמים אמתלא\"ה בת עורבתא אימי' דהמן*ובסידור של\"ה כתב קבלה אמיתית מהרמב\"ן ז\"ל כל הפוגע באדם רע שיאמר נגד האויב ויביט בפניו ויאמר ז' פעמים בנשימה אחת אוריאל (ואח\"כ יאמר הצילני) ומיד יתהפך לב האויב לאוהב נאמן ויראה ממך. והוא בדוק ומנוסה. המלאך הלז שמו כשם אדם לכך מותר לומר אותו בפה ע\"ש: . אגרא דפרקא בשם הקדמונים:", + "סגולה בהזדמן ח\"ו אל האדם איזה הסתכלות בעבירה או הרהור עבירה והיצר בוער בקרבו ינדור לצדקה דבר מה וינצל ויחלוש כח היצר. שם בשם צדיקים:" + ], + [ + "סגולה להוליד בנים.
לבשל ערבה. כי ערבה גימטריא זרע. בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל זי\"ע ועכ\"י וסיפר מעשה מאחד שאמר לאשתו לבשל ערבה והי' להם בנים. ה\"א הנעשה מכסף מסוגל לפריה ורביה*בספר אוהב ישראל פי' הפסוק (ויצא) ואבנה גם אנכי ממנה. ע\"ד הכתוב הא לכם זרע. שמן הה\"א מתברכין ישראל ומתרבין בבנים ובזרע של קיימא. ובכל שמות אמהות הק' נמצא הה\"א היינו שר\"ה רבק\"ה לא\"ה רק ברחל לא נמצא אות ה' ע\"כ אמרה ליעקב בא נא אל שפחתי ואבנה גם אנכי ממנה. ר\"ל מה\"א שלה: . ליקוטי מהר\"ן:", + "סגולה להיות אהוב לכל. לומר בכל יום פשטא זרקא בניגון כולו כמו שכתוב בחומשים*טוב לומר קודם שיתפלל י' פעמים פ' ונח מצא חן בעיני ה'. ומועיל מאוד לחן והוא בדוק ומנוסה. שבט מוסר פ' ל\"ד:
בימי העומר כששליח צבור אומר ברכת כהנים יאמר היחיד למנצח בנגינות מזמור שיר עד אפסי ארץ ויצליח במעשיו. שם פ' ל\"א בשם ספר מנורת המאור: ליקוטי מהר\"ן:", + "סגולה אם תאמר בכל יום ז\"פ נר לרגלי דבריך ואור לנתיבתי תהי' זכרן. מגדל עז להגאון יעב\"ץ:", + "סגולה. לומר קודם שישן אפי' בלשון אשכנז אם יבא בלילה הזאת איזה חלום איני רוצה להתענות למחר לא בשביל זה ולא בשביל דבר אחר יהי' מה שיהי'. זו סגולה שלא יבא לו שום דבר רע ח\"ו בחלום. ואם יבא לו לא יתענה כדי שלא יתגר בו בעלי החלומות. קיצור של\"ה במס' שבת בדין ת\"ח בשם חכם א':", + "סגולה לישן מיד. יכוין בשם אתיא\"ל ויישן. א\"נ יעלה על מחשבתו אמונת תחה\"מ*ובשם ספר רפואה וחיים כתב סגולה לזה לחשוב בגלי הים ויישן תיכף. ולזה המנהג בעיר טוניס שאומרים זה לזה כשהולכים לישן הנותן בים דרך ומשיב לו חבירו ובמים עזה נתיבה: . עי' ספר ארחות חיים סי' רל\"ט אות ד' בשם כ\"י ובשם ספר המדות למהר\"ן:", + "סגולה לאשה שמשכלת בניה. שתרחץ את הכלה קודם החופה. הנהגות ישרות מס' ליקוטי מהר\"ן:", + "סגולה להריון שתשא אצלה עץ קטן מגג שעל קבר הצדיק. או מגניט וליתן צדקה. דגים קטנים מפרין ומרבין ומברין. שם:", + "אכילת בשר בהמה דקה ושתיית שמן זית הוא סגולה להריון. אשה שאינה יכולה להתעבר תביט על הסכין של מילה אחר המילה. שם:" + ], + [ + "סגולה למקשה לילד
לומר לה זה הפסוק וירדו כל עבדיך אלה אלי והשתחוו לי לאמר צא אתה וכל העם אשר ברגליך ואחרי כן אצא. בדוק ומנוסה. ויכתוב משה פ' בא בשם בחיי.*וכתב שם שהוא עפ\"י מה דאיתא במדרש ש\"ט לקחת לו גוי מקרב גוי מלמד שהיו ישראל נבלעים בתוך מעים של מצרים כמד\"א והקרב והכרעים. והוציא קב\"ה אותם כעובר הנשמט מתוך רחם של אשה. ולפי שהי' ישראל נבלעים בתוך רחם שלהם. היינו רחם של סטרא אחרא. הי' משה אומר לפרעה שיאמר זה כדי שיצאו מתוך רחם שלהם כאשה המקשה לילד ע\"כ:
ובספר בני יששכר (חודש תשרי) כ' בשם המקובלים כל יולדת שבעולם הווין לה ע' חבלים בחודש התשיעי והנה היולדת כשאיני יולדת למקוטעין רק ממלאת ימי הריוכה. הנה כל החבלים אשר יש לה בחודש התשיעי הנה באים לה לאט לאט. ואינם מתישים אותה כ\"כ. משא\"כ כשקרבת זמן לידתה יום או יומים בחודש התשיעי הנה באים לה כל החבלים תכופים יחד זא\"ז יגדל כאבה וצערה עד מאד: ", + "עוד להנ\"ל. לומר מזמור לתודה. ליקוטי מהר\"ן: ", + "סגולה גדולה לאדם שהוא בצער הן יחיד או רבים וכן ליולדת המקשה לילד יאמר מזמור כ' יענך ה' ביום צרה. י\"ב פעמים ויכוין לשם יב\"ק ד\"פ ואח\"כ יאמר תמני' אפי כל הפסוקים באותיות משמה כגון שמה רחל יאמר פסוקים המתחילין ברי\"ש ובחי\"ת ובלמ\"ד. ואח\"כ כל הפסוקים המתחילין באותיות משם קר\"ע שט\"ן ואח\"כ יהי ר\"מ תמצא בש\"צ ובקיצור של\"ה בסופו:", + "סגולה לאשה שהיא מקשה לילד שתתן לה לשתות מים משבעה בארות. גם תלחוש לה באזנה אותיות פא ואו עין הא. אשה שאוכלת צנון בעיבורה תלד בקישוי. שם:", + "סגולה למפלת שתמכור עיבורה. שם:", + "להרבות חלב של אשה כתוב על צד ימין אימי\"ה תימ\"ה ולצד שמאל כתוב אלו שמא\"ל אמא\"ל ויונק הנער. בחון. מדרש תלפיות אות ה' מכ\"י:", + "ובספר הברית ח\"א מאמר י\"ז כתב מעשה רב במדינת ענגילאנד. באשה אחת שילדה. ולא הי' הולד רוצה לינק כמה ימים. עד שנלאו הרופאים למצוא תרופה. ובא רופא מומחה לרבים ושאל את האם אם לא הי' דבר שהתאוה בעת הריונה ולא השיגה. ותען ותאמר אמת הדבר. כן הי'. ומאכל לפתן הי'. ותיכף צוה הרופא לבשל לפתן. ולקח ממנו מעט באצבעו. ונתן על שפתי הילד ומצץ ולקק הילד אצבעו ותיכף אחרי כן התחיל לינק כדרך כל התנוקות:", + "סגולה לנשים שלא יתקשו בלידתן הוא שיאכלו בכל מוש\"ק איזה דבר לשם מצות סעודת מלוה מלכה. ואף גם יאמרו בפה מלא לשם מצות סעודת מלוה מלכה. ועי\"ז יולדו בנקל בעזהשי\"ת. בשם הרב הצדיק הקדוש רבי אלימלך זצוק\"ל:", + "מסוגל יותר לבנים שיתקיימו אצלו. להיות רחוק מהם. היינו לבלי להיות דבוק בהם הרבה ולהשתעשע בכל פעם. רק לבלי להסתכל עליהם. רק מה שצריכים לחנכם בעבודת השי\"ת כשמתחילין להתגדל. אבל לא להשתעשע בהם הרבה. ליקוטי עצות:", + "סגולה כשנכנס לבית חדש לגור יכניס לשם חרב או סכין או שאר כלי זיין וסימן לדבר ב\"ח\"ב\"מה יבנה בית כלי חמס מכרותיהם חרבותיהם מגורותיהם.*הרוצה ליסע ממקום למקום או מבית לבית אלו ימים בחודש הם טובים. ב' בחודש. או ד'. או ט'. או. ט\"ו. ט\"ז. כ\"א. כ\"ז. כ\"ט בחודש. אבל יום א'. וג' כ\"ה בחודש אינן טובים ושומר נפשו ירחק מהם. עי' שבט מוסר פ' ל\"א. ובס' זכירה כי דסי' אג\"ה אינן טובי\"ם:
ובספר תו יהושע כתב וז\"ל יזהר כשיצא מהבית אשר דר שם לדור באחרת ועתה רוצה לחזור ולדור בבית הראשון שיצא משם. אזי לא ישוב לדור בה עוד הפעם עד שיעבור שבע שנים ואם הניח איזה דבר בבית הראשון יש להקל. ויש מקילין אף שלא הניח שום דבר בבית הראשון רק אם הי' בדעתו בעת שיצא שישוב באיזה זמן מה בחזרה לבית זה אזי אין קפידא כ\"כ. ואם לבו נקפו אזי העצה שיעכב שלא לשוב לדור מספר שבע' ימים או שבע' שבועות ויתפלל להשי\"ת שיהי' מספר הימים שעכב תמורה על השבע שנים או שיניח בהבית הראשון תרנגול זכר ונקבה ויהי' שם שבעה ימים ואז ישוב לדור שם בלא שום מיחוש כלל כמבואר כ\"ז בשו\"ת אמרי אש ובשו\"ת חת\"ס וכן פסק הגאון מהרי\"ש נ\"ז אב\"ד דק\"ק לבוב ז\"ל עכ\"ל: הנהגות ישרות מס' ליקוטי מהר\"ן. ", + "לכנות את החולאת על שם מין אחר. למשל שיאמר שאין החולאת כמו שחושבין רק שהוא ע\"י תולעים. בשם הרב הצדיק הקדוש מהר\"א מסטרעטין זצוק\"ל. וזה נרמז בפסוק הנני גורש מפניך וכו' והכחדתיו היינו דיש סגולה לבעל החולאים רעים הבאים ע\"י הקליפות ושרים של הז\"א לכחד את החולאת ולכנותו בשם אחר:", + "סגולה באם יש לאדם ח\"ו חולה בתוך ביתו יקבל ע\"ע אשר בעת ישוב החולה לאיתנו הראשון אזי יעשה ביום ג' הראשון מימי השבוע לנשמת הושע בן בארי סעודה עבור ת\"ח ויראי ה' ויותר טוב שיקבל החולה בעצמו הקבלה הנ\"ל. קודם הקבלה יאמר המקבל השני פסוקים מישעי' קאפיטל ח'. וכי יאמרו אליכם דרשו אל האובת ואל הידעונים המצפצפים והמהגים הלא עם אלהיו ידרוש בעד החיים אל המתי'. לתורה ולתעודה אם לא יאמרו כדבר הזה אשר אין לו שחר ע\"כ.*והנה עוד קודם הי' הרב הצדיק הקדוש מוהר\"ר מנחם זיסיא מהאניפאלי זצוק\"ל זי\"ע ועכ\"י אומר תמיד בעת אשר חלה ונפל למשכב הפסוק סעדני ואושעה. והי' מפרש סעדני היינו עשו עלי כלומר בשבילי סעודה לת\"ח ויראי ה' למען ואושעה מחליי: בשם הרב הצדיק הקדוש מוהר\"ר יעקב יצחק מלובלין זצוק\"ל:", + "סגולה לחולה להסתכל על הציצית. שם:", + "לידע הגנב. קח קלף העשוי לספר תורה או לתפילין וכתוב עליו עוף עוף עוף ותלה הקלף בצואר תרנגול לבן מיד יעלה על ראש הגנב או ישוך.*ובספר תולדות אדם כתב. קח חתיכות קטנות של קלף כשר וכתוב על כל אחד ואחד מהחשודים וקח כלי חרס מלא מים ותן הכתובים בתוכה ואמור עליו מזמור י\"ט בתהלים ג\"פ. ואותו השם של הגנב יורד למטה. בדוק ומנוסה בעז\"ה: מדרש תלפיות אות ג'.", + "סגולה למי שנטבע במים ב\"מ ולא נודע איה מקומו. אם יזרקו קערה מעץ על פני המים ויניחוה צפה מאליה עד המקום שתנוח מעצמה אז במקום ההוא שמה יהא הנטבע. יוסף אומץ דף ר\"ה. וכתב שם שמעתי שע\"י סגולה זו מצאו בנהר איש אחד שהי' שמו מאיר חתנו של טעבלין דוד הסמוך לפידקאפ'. ואם אמת הדבר הוא סגולה וענין נפלא להתיר אשת הנטבע בנהר שלא תצטרך לשבת עגונה עכ\"ל:" + ], + [ + "מים קרים על נפש עיפה
מי שצמא ועיף לא ישתה חמין וקרים עד שירחץ מעט במים קרים על דפקיו שבשתי ידיו ואז לא יזיק אותו השתי'. בוצינא דנהורא וכן הוא בספר דברי' נחמדי' להגאון הקדוש מדינוב זללה\"ה:", + "לכל כויה. בין באש בין ברותחי'. תיכף ומיד יאמר בכונה גדולה יברכך ה' וישמרך ג' פעמי'. יאר ה' פניו אליך ויחונך ג\"פ. ישא ה' פניו אליך וישם לך שלום ג\"פ. בדוק ומנוסה. עבודת הקודש כף אחת:", + "סגולה המצילות את האדם מלבוא לידי חטא. יצייר לפניו מיד בהתעוררו משנתו לקום אותיות שמו ואותיות נשמה בשילוב כמו מי שנקרא יעקב יצייר לפניו ינעש\"קמבה וכיוצא בזה בשאר שמות. ונמצא שהוא הקדים עצמו ואחז בנשמתו*ובקיצור של\"ה כתב כן בשם כ\"י על שם ספר רכב אליהו שתיכף אחר שאמר מודה אני לפניך ישלב אותיות נשמה עם שמו כדי שיגבר על השטן. כי שטן במספר קטן י\"ז וכן נשמה במספר קטן י\"ז וכל הקודם זכה כנ\"ל. ואם שמו הוא ה' אותיות או יותר כגון אברהם יצרף בפעם רביעי ב' אותיות ה' מ' ואח\"כ אות ה' של נשמה: אור צדיקים:", + "סגולה. שלא ינזק כל אותו היום. יעמוד עם רגל ימין מחוץ למפתן הבית. וברגל שמאל מבפנים ויאמר בשם אלהי ישראל ובשם אגל\"א. קיצור של\"ה:", + "קרע שטן. הוא טוב למי שדעתו מטורפת עליו או מפני רוח רע או מפני שטן ומזיק. כותבין שם זה ותולין בצוארו ויתרפא. ס' רזיאל המלאך.", + "טובה טיפת צונן שחרית. לתת בעיניו. ורחיצת ידים ורגלי' בחמין ערבית. נמי מאירה העינים. מכל קילורין (אויגין זאלבע) שבעולם. שבת דף ק\"ח ע\"ב:", + "אתרוג מסיר כל הכתמים בהתגרר בשר האתרוג בהם והבגדי' אשר נכתמו אם יתגוררו בו ישוב בצבעם האחד. והעסיס הנעשה ממנה מחזיק הבטן ומסיר הצמא. ראיתי באיזה ספר:", + "אם ישים בארגז מים. העכברים לא יקלקלו הבגדי'. כי כל מה שמקלקלין הוא מפאת צמאון. עי' ש\"ך ח\"מ סי' רצ\"א ס\"ק י\"ט בשם מהרש\"ל:", + "סגולה למי שמתים בניו ח\"ו. יקרא לבנו אשר יולד לו בן ציון ויחיה. שם הגדולי' להגאון הקדוש מוהר\"ר חיד\"א זצוק\"ל מערכת ב' בק\"א סק\"א בשם קדוש א' כ\"י משם ירושלמי:", + "שם יל\"י. הוא מסוגל להעלאת ניצוצין מתוך הקליפות ומיד הם מתבטלים. ויוצא מפסוק י\"י \"ילחם \"לכם. ומפסוק י\"י \"לאורך \"ימים. והוא מסוגל לרפאות החולה בסוד שארז\"ל \"יהב \"ליה \"ידא. ר\"ת זה השם ואוקמיה. עיין בזוהר בשלח ובליקוטי הש\"ס להאר\"י ז\"ל. והוא שם השני מע\"ב שמות*ובספר מדרש תלפיות אות א' כתב על מה שאמרו בגמ' שאמר לחבירו הב לי ידך כי הוא שם היוצא מפסוק ויסע כדאיתא בזוהר פ' וישלח והשם שם כסדר זה יל\"ה אך החכם הפך אותיות השם וכשמזכירים השם בהיפוך אותיות פועל מיד כנודע שהנה ראה לחולה שגברו עליו יסוד המים ויסוד העפר וכשגוברים אלו היסודות על יסוד האש מיד מת לפי שהחום טבעי הוא חיות הגוף כנודע לכן הפך השם כזה הל\"י להגביר יסוד האש על יסוד המים והעפר לפי שאות ה' היא אות מיסוד האש ואות ל' מיסוד המים ואות י' מיסוד העפר לכן הפך אותיות השם כזה הל\"י לשים אות ה' שהיא מיסוד האש על אות ל\"י שהם מיסוד מים ועפר כדי להמשיך עליו החום טבעי ולזה אמר לי' \"הב \"לי \"ידך לכוין בשם זה: . עיין אגרא דפרקא אות קע\"ד. ועי' קונ\"א לט\"ה בהשמטה לסעיף ר\"א בד\"ה ראיתי:" + ], + [ + "סגולה למגפה ב\"מ
יאכל בכל בקר מיום שנשמע שהתחיל המגפה עד שלא ישמע עוד תאנה. דהיינו גרוגרת אחד עם אגוז אחד וגרגיר מלח. או עם עלין של רוד\"א כלם מעורבים זה עם זה. ובזה לא יגיע בו שום נזק בעזר העוזר האמתי יתברך שמו. בדוק ומנוסה.*בס' המאור הגדול כ' שמעתי וראיתי דאם יש ח\"ו מגפה בעולם הוא סכנה לזכור שם המגפה אפי' אחר המגפה: מדרש תלפיות אות כ':", + "מטר היורד מפסח עד עצרת טוב לראש. ומשבועות ואילך דוקא אם צריכין לו אז טוב לראש. גאולת ישראל בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל זי\"ע:", + "סגולה לדם היוצא. כתוב (בדמו) במצח האיש בירוניקי\"ש. ולאשה בירוניקיש\"ה ויעצור. בדוק ומנוסה*ובספר פרקי משה להרמב\"ם ז\"ל מאמר ט' כתב כשתהי' ההרקה מאחד מהנחירים. אז תניח קרן המציצה על הכבד והטחול כפי האבר אשר יזול ממנו הדם ותפסק הרעיפה. וכשיהי' ההזלה מב' הנחירים רבה ושופעת אז תניח קרן המציצה על ב' המקומות יחד:
ובספר לחם הפנים כתב בשם הרופאים לעצור הדם לאדם. ליקח סמרטוטים ולשרותם במים קרים מאוד ולכרוך סביב גיד האמה ונעצר הדם בדוק ומנוסה. כי כל הגידין נקבצים. לשם ע\"כ: . מדרש תלפיות אות ד' בשם כ\"י:", + "עינים. החושש בהם בכור מאב מרפאו ברוקו ולא בכור מאם. ב\"ב דף קכ\"ו." + ], + [ + "בעד חולי נופל ר\"ל
צו מאכין בכל שבוע קאנע אויס רימיאניק עם מעט מי רגלים. צו נעהמין איין מסקט-קאהל אין דארך ציהען איין חוט משי אדום (איין רויטען זיידינע פאדים) אין צו הענגען איהם על הצוואר. גם צו רייכערין בכל יום מיט עשב שקורין (איזעפיק) ובלשון הקודש נקרא איזוב. גם צו לייגען אין וויגעל אריין צי קאפינס ט' חתיכות ברזל. ניט צי געבין קיין גבינה וחלב ודגים גם ניט צי זיין בשעת אפיית הלחם*ועי' פתחי תשוב' סי' שע\"ב סק\"ח שכתב בשם תשו' חת\"ס סי' של\"ט ע\"ד כהן שיש לו חולי נכפה ר\"ל מסוכן מאד ולפעמים נופל באחת הפחתים ונמצא בספר שיתן ידו ליד של מת ויאמר לחש קח ממני החולי שאינו מזיק לך ולי אתה מטיב וכבר ניסה אחד רפואה זו ונתרפא. אם מותר הכהן לסמוך לטמא עצמי במגע של מת. והעלה אף שנרא' שאין הרפוא' בדוקה יש להתיר לעשות פעולה הנ\"ל אם יארע יום שמת עליו מת ישראל בשכונתו באופן שנטמא באותו יום ושוב יש לסמוך ארש\"י ור\"ת כו' ע\"ש: . ספר קישוטי כלה מהרב הצדיק הקדוש מוהר\"ר נטע משינאווי אשר העיד עליו הרב הצדיק הקדוש ר\"ר שמעלקא אב\"ד נ\"ש שהוא אחד מל\"ו צדיקים:", + "הלב מדג. יועיל להקטיר על גחלת של אש לאדם שיש בו רוח רע או רוח שדים ועי\"ז ינוסו ממנו. ס' זכירה בשם ס' טובי בן טוביאל:", + "סגולה לשווינדיל יקח עניס ויניח על גחלים ותעשן ראשו עליו. גם ישים עניס בכל מאכל וילעוס עניס. שם.", + "סגולה ליטול מהיד ווארציל. יקח מרה מבהמה וימשח על מטלית ויניח על היד ונופלין מעצמן. שם:", + "ליבלת. והיא בשר העודף ע\"ג העור. ויותר בידים וברגלי' והם משני מינין או רכה או קשה. יטיחום ברפואות המיבשות. כגון בשמן נרד ואח\"כ יפזר עליהם אפר מצפרני פרסות הבהמה שחוק. או ימשחנה בכבד של תרנגולת ואח\"כ יטמין הכבד באשפה וכשיכלה הכבד תכלה היבלת. או ימשחנה בדם היונה חם מיד כשישחטנה. שבילי אמונה:", + "סגולה לילד כשיגיע זמן גדלת שיניו. ימרחו בשר השיניים בחמאה או שומן מן התרנגולת. או תתלה בצוארו שן סוס או שן כלב*ובספר פרקי משה להרמב\"ם ז\"ל מאמר כ\"ב כתב מוח הכבשה אם ימשח בו חניכי הנערים יקל צמיחת השנים בלא כאב: . שם:", + "התופר בידיו כשהוא מלובש קשה לשכחה ולשם רע וסגלתו יטול קוסי' בפיו בשעת תפירה (או חוט) ויאמר ה' ישמרני מכל רע. ס' זכירה בשם מ\"כ:", + "דבורים אם תבשלם ואיזה אבר שתרחיץ במי' ההם מתעב' האבר ובלי כאב כלל וכדי שיחזור האבר כמקודם ישים עליו צרי אלטריא\"קה בלע\"ז. שבתי מוסר פ' י\"א:", + "אם תתלה עליך שן מכלב לא תדבר בשינה. ס' זכירה:" + ], + [ + "מי שיש לו קדחת וחמימות בראשו.
הולכים אל הנהר שלשה לילות ולוקחי' כוס קטן ולוקח מים ושופכי' על ראש החולה ואותם שלשה לילות מתמעט החולי. עי' ילקוט ראובני פ' ויחי:" + ], + [ + "וכן מי שאחזו לו קדחת.
יכתוב לו על התפוח. אוכנותינוס וכנותינוס כנותינוס נותינוס ותינוס תינוס ינוס נוס וס. ואכלו מיד יתרפא.*בספר שבילי אמונה כ' סגולה לקדחת. בקצה כנפי התרנגול יש שני עצמות שנראין בנקבים אם תתלה הימיני על בעל קדחת תמידת ירפא. ואם תתלה השמאלי על בעל קדחת רביעית ירפא זכר לזכר. נקבה לנקבה: שם בשם ספר הרוקח:", + "עוד להנ\"ל. יקח ג' שקדים על אבן אחת כתוב אגן ועל הב' נגן ויאכל הראשונה ביום א' והשניה ביום ב' והג' ביום ג'. תולדות אדם:", + "סגולה לקדחת מהרב הצדיק הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל זכות יעמוד לנו. העתק מגוף כת\"י קדשו לכתוב על נייר. וז\"ל:", + "בעזה\"י. אמרינן בירושלמי טעמא דרבי שמעון מן הדא קרייא וסוכה תהי' לצל יומם מחורב למחסה ולמסתור מזרם וממטר וסוכה תהי' לצל יומם מחורב הרי אחת למחסה ולמסתור מזרם וממטר הרי שתים וחכמי' אומרי' מזרם וממטר אחת רפואה לקדחת האשה פ' הנולדה מן האשה פ'. רבי יוחנן ור' שמעון בן לקיש. ר' יוחנן אמר אין עננים אלא מלמעלה שנאמר וארו עם ענני שמיא. ר' שמעון בן לקיש אמר אין עננים אלא מלמטה שנאמר מעלה נשיאי' מקצה הארץ. על דעתיה דר' יוחנן לאחד שכיבד את חבירו חבית של יין וקנקנה ר' שמעון אומר לאחד שאמר לחבירו הלויני סאה של חיטין אמר ליה שלח קופתך שלח רפואה שלימה להאשה פ' בת פ'. אין עוד מלבדו על דעת רבי חנינא ע\"כ. נמצא בס' קישוטי כלה מעבר להשער:", + "סגולה לפרנסה על כל השנה שיקנה לו כל אחד בערב ר\"ה סכין חדש וישחיזנו. סגולות ישראל בשם הרב הצדיק הקדוש מהרי\"א זצוק\"ל מזידיטשוב:", + "סגולה לאשה שהלך בעלה למדינת הים ולא נודע איה. שתקרא הכתובה שלם בכל יום מלה במלה לפחות ל' יום רצופי'. ואם לא תוכל לקרות בעצמה אזי יקרא לה אחד בפניה מלה במלה והיא תשמע. והיא סגולה בדוקה. שם בשם צדיקי':", + "סגולה להבער הגרון. שנקרא דיסטיריטיס. להתמיד האכילה פת סולת בחלב חמה. ס' בארות המים בשם הרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מרימנוב זצוק\"ל:", + "סגולה לתולעים. ילחש לאוזן החולה ט' פעמי' אם לזכר לאוזן הימנית. ואם לנקבה לאוזן השמאלית: אַ אָ פי ווערמי ווערמי, או ילחוש כך אַ אַ פיראָ ווערמי קראשקי. שם בשם הנ\"ל:", + "שומן אווז אם נמס בשמן וורדים מועיל מהמורסות הקשות. פרקי משה להרמב\"ם ז\"ל מאמר כ\"ב:", + "שרש פיאוגיא\"ה אם תקשר בדבר ויתלה על צואר הנער הנכפה יבריאהו. וכבר נסו זה ובחנוהו. שם:", + "זבל העזים עם קמח שעורי' מולש בחומץ מתיך המורסות הקשות ומורסות הצואר וקושי הטחול. ולא תרפא בזה הנערי' הרכים והנשי' והסריסי'. שם קליפת דאתרוג מחזקת הלב. שם:", + "מוח הכבשה אם ימשח בו חניכי הנערי' יקל צמיחת השנים בלא כאב. שם:", + "מוח הגמל כשינוגב וישתה בחומץ מועיל מהנכפה. שם:" + ], + [ + "סגולה לרפואות הטחול
קח טחול של בקר ותחתוך הטחול לארכו רק בשני קצותיו יהי' מחובר ויכניס החולה ראשו תוך החתך מראשו ועד רגלו ג\"פ ואח\"כ תתלה את הטחול בעשן וכשיתייבש יתרפא הטחול של אדם. תולדות אדם בשם כתבי מוהריב\"ש:", + "עוד שם בשם הנ\"ל למשוח מוח ארנבת מזכר לזכר כו' על חתיכת בגד ולהניח על הטחול דהיינו כמקום הכאב שיהי' שם שש שעות ולא יותר פן יאכל הטחול:", + "לארס של דבורים וזבובי'. יכתוש הדבורה וזבוב זו או אחרת בעודו חי ויניח על הנשיכה. או צואת שור עם חומץ.*ובתחלה יסיר העוקץ של הדבורה. דהיינו לגרר עם אפר כירה או שמן עד שיסיר העוקץ התחוב בבשר. שם:
ובספר שבט מוסר פ' י\"א כתב צואת האוזן אם תשים על נשיכת הדבורה יתרפא. וכן זבוב לצרעה שממית לעקרב. מפעלות:", + "במקום שיש נמלים יניח אגודת אזוב במקום שהם או יזרוק גפרית ויברחו כולם. שבט מוסר פ' י\"א." + ], + [ + "להתיר אדם מבית האסורין.
יאמר אלו השמות י\"ב פעמים נדון נדרון נססו בשקצו אגלא יהי רצון שתוציא את פלוני בן פלונית מבית האסורין. מדרש תלפיות אות ה' בשם כ\"י:", + "סגולה להצלחה. לומר שבעה פעמים בכל יום שם אוריאל סמוך למטתו שחרית בנשימה אחת מובטח לו להצליח כל אותו היום. שם:", + "פרשיות המועדים הכתובי' בפ' פנחס מסוגלים בקריאתם לבטל דינים. ומסוגלי' לזכות בדיני עכו\"ם*בספר מועד לכל חי סי' ה' אות ח' כתב וז\"ל ידוע דסגולות קרבנות של חג הסוכות שהם ע' פרים כנגד ע' שרים דמתמעטים והולכים וכל איש ישראל שיש לו איזה תביעה או עלילה וצרה ומצוקה הנה קריאת הקרבנות הללו הם מסוגלים להנצל מהם כמ\"ש בס' המדות ע\"ש. וכבר אירע מעשה בא' שנתפס בבית האסורים אודות תביעה אחת ואמרתי לו שילמד בכל יום בהיותו בבית הסוהר שהי' המקום מכובד ונקי פ' הקרבנות הללו. וזה הי' בחודש אלול ומאת ה' היתה זאת דיצא מבית האסורים ביום הו\"ר כי היא היום אשר נשלמים הקרבנות של ע' שרים עכ\"ל. . ליקוטי מהר\"ן.", + "[השמטה: (שם דף מ\"ה ע\"ב) כנגד ע' שרים. בספר דודאים בשדה (שלח) כתב שיש שבעים אומות וממונים עליהם שבעים שרים. אבל ארץ ישראל אין להם שום שר רק הבורא ב\"ה הוא שר ומנהיג שלהם. וכן ארץ ישראל כתיב ארץ אשר ה' אלקיך דורש אותה תמיד:", + "ובספר אספקלריא המאירה (שמות) כ' דבתקונים ובזוהר חדש מבואר שיש ע\"ב אומות. ומה שאנו חושבין רק ע' אומות. חוץ מעשו וישמעאל. ובכללם הם רק ע\"א אומות כי שר של מצרים ושר של ישמעאל שר אחד להם ששמו רהב. והנה ע\"א אומות הם בסוד וזרעו יהי' מלא הגוים. מל\"א בגימ' ע\"א:", + "ובהגהות מהרצ\"א להגאון הקדוש מוה\"ר צבי אלימלך מדינוב זצוק\"ל כתב על הזוהר פ' תרומה דף קס\"ג ע\"ב כד חמא יעקב לס\"ם כו' חמא לי' בההוא דיוקא דעשו. דכל שר של איזה מלך יש לו בדומה צורה כמו זה האיש הנרא' לנו:", + "ובספר מגלה עמוקות (לך) כתב דיש בכל דור ע\"ב צדיקים המגינים על דורם שלא ישלטו בהם הע\"ב שרי אוה\"ע. ל\"ו צדיקים יש בארץ ישראל. ול\"ו בח\"ל.", + "כתב בספר מגדל דוד בליקוטים בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל אותם אנשים שיושבים אצל הגרעניץ הם בני בליעל ביותר מאותן שישבו בשאר מקומות. כי כל אומה יש לה יצה\"ר אחר. ואותן שיושבין אצל הגבול שופעין מב' השרים של ב' צדדי הגבול:", + "ובשם הרב הצדיק הקדוש מהרי\"א מס\"ג זצוק\"ל ששאלו אותו הבע\"ב למה הוא מתערב בענין הפראפינאציע והבעש\"ט הק' היה מתבודד ביער ודבר אין לו עם אדם. והשיב בחכמתו דאז הי' הגזלנים שכוחים רק ביער ועכשיו בקרבינו הם יושבים: ]" + ], + [ + "סגולה לירקון שקורין געהל זאכט.
יקח יונה זכר לזכר ונקיבה לנקיבה ויושיבנה על טבירו וישאב היונה כל הירקות עד גמירה והיונה תמות. בדוק. ספר סגולות ישראל:" + ], + [ + "רפואות וסגולות מהרב הצדיק הקדוש מסטרעטין זצוק\"ל זי\"ע ועכ\"י.
לכאב הראש שהוא רגיל אמר הרב לשתות סערוויטקי אחר שנתבשל גבינה שניי'.*ושמעתי מאדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל רפואה לכאב הראש שיעשה לו מרחץ רק עבור הרגלים במים חמים עם מלח ואפר (אזוי וויא מען מאכט אלויג) ואיזה לילות קודם שילך לישן יחזיק בהם הרגלים לערך חצי שעה והמים יגיעו עד אחר בשר העב מהרגלים ע\"כ:
עוד להנ\"ל ירחץ ראשו במיץ החזרת (חריין טראפין) וימשח בזה את המוח. ובפרט במקום שיכאב לו:
לחולי הראש או נזילה. תקח אבן של שש ותחממהו היטב על האש ותשפוך עליו חומץ טוב. ויקבל הקיטור בחוטמו וינענע ראשו מכל צד:
עוד להנ\"ל יקח באפטייק פעפער מינץ עהל. ויאמר שיתנו לו את הנ\"ל מאותו שיתנו לתוך היי\"ש. ויקח ממנו איזהו טראפין על ידו וימשח במקום שכואב לו:
עוד להנ\"ל. קח שיבולת שועל (הנקרא האבער) ובשל בחומץ חזק ויניח על ראש החולה הכל ביחד עד שיזיע:
עוד להנ\"ל. יקח שורש מן טויזינט גולדן קרויט ויבשל ביין. והיין ישתה והשורש יניח על ראשו ויועיל. או יקח במוראנצין זאפט וישים אותו בחוטם. תולדות אדם:
לפעמים יורדת מהראש לתוך עצם הספוגי שבחוטם איזו ליחה גסה ודבוקה וגורמת אוטם הנחירים ורוע הנשימה. יקח ב' או ג' עלים מהעשב מינטה ויעשה מהם פתילה לנחירים. מעשה טוביה:
שנופ\"ן. טוב לעשן בנעגליך והעשן יעלה לתוך נחירי החוטם. תולדות אדם. ואם לא רגיל אלא באקראי כובד הראש ירחץ מצחו במים קרים מאוזן לאוזן ולא ינגב במטפחת. ואם ימשח ביין שרף טוב יותר. והחום הולך ממנו:", + "רפואת הרב ליזד באזווי-צוויט ולטבל בו טוך לבן ויעטוף מקום הנפוח ויועיל בעזהשי\"ת:", + "ואם ח\"ו כל הגוף נפוח או לרגלים נפוחות יעשה אבאהד מן חמר ומלח. דהיינו לרגלים יקח ב' קבים חמר וחצי רבע (א האלב קוואטיריל) מלח עם מים לא חם ולא קר רק פושרין ויעשה שלש בעדער ולישב בבאהד עשרה מוניטין. ואם ח\"ו לכל הגוף צריך יותר חמר ויותר מלח לפי הולך הנפיחות:*עוד רפואה למי שיש לו נפיחות ביד או ברגל שיקח באפטייק בעד עשרה העללער מארשקי זאלב וימשח היטב שני פעמים ביום במקום שכואב לו. עוד להנ\"ל שיקח באראווע וואסער ויטבול בו מטפחת וינגב אותו רק מעט ויעטוף בזה מקום הנפוח בכל ב' או ג' שעות. ובלילה יוכל להניח יותר:
עוד להנ\"ל שיקח באפטייק גילאדישעס וואסער ויעשה בזה כנ\"ל:
לעשות באראווע וואסער
בתוך א' ליטער מים ליתן עשרה כפות חומץ ולערב אותה היטב: ", + "או לעשות בלי מים ליקח מייערין ולגרור ולבשל בחמאה ביחד ולסוך כל הגוף והראש והרגלים ויכסה א\"ע כדי לזיע אחר הסיכה ותלך הנפוחות בראות עינים בעז\"ה.", + "רפואות אזנים אם הם אטומים שנתיבש הליחות בהם. יקח שום עב ויתקן כ\"כ כדי לתחוב באוזן ויטבל בשמן זית ויתחוב באוזן וירפא: ", + "רפואה בדוקה למכה שקורין פיסטיל. צואת אדם. רק שלא יהא ריח רע יש ליקח מילד שלא אכל שום מאכל שעדיין יונק חלב אמו וימשח על חרט ויתן על הפיסטיל ויועיל:" + ], + [ + "לחולה שגעון ח\"ו:
שבא מחמת שלא יוכל לישן ונתערבו הדמים.*בספר זרע קודש להגאון הקדוש מראפטשיץ זצוק\"ל (תשא) כתב מי שיש בו חולה מתערובות הדמים בפסולת. יעשו לו רפואות להכחיש הגוף ולמעט כל דמים שלו כדי להפליט ממנו הדמים הרעים ולא ישאר זולתי דם התמצית הנקי מאוד שא\"א בשום אופן להתקלקל כל זמן שהנשמה באפו מחמת שהוא מקור חיותו ואחר שנשאר הגוף נקי מכל דמים הרעים אזי מתפשטת החיות מדם התמצית לכל הגוף ויעשה ברי כאולם:
ובשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל רפואה לאיש שצועק בלילה בשנתו מאד דהיינו שהקיץ משנתו ויושב וצועק לערך שעה או יותר ואח\"כ חוזר לשנתו. רפואתו להקיז לו דם מן היד שקורין גיד של לב לערך ב' שעות דם. כי איתא בזוהר דכד אתי לילא תרעין כו' וכמה תליין פי' מתפשטין בכל אברים כו' בההוא זמנא כו' סתימי בלבא ע\"כ. כי הדעת הוא השומר את האדם ובלילה בעת השינה מסתלק הדעת מן האדם ואין לו שמירה לכן מתכנס כל הדם בלב להתחבא שם. והאיש אשר לו ריבוי דמים לא יכול הדם להתכנס בלב וע\"כ מפחד וריבוי הדם יקיץ איתו משנתו בכדי שיחזור הדעת אליו ויהי' לו שמיר'. נופת צופים: למשוח בשמונה מיני שמן. דהיינו שמן זית. שמן פשתן. שמן סמנאה. שמן חלב בהמה. שמן חזיר. שמן אווז. שמן תרנגולת. וגם חמאה. לבשל ביחד ויזמין תיכף לעשות וואני מפאהרי לכסות בסדין אחר המשיחה מראש עד רגל ויניח לישן כדי לזיע ויבואו הדמים למקום ויתרפא בעז\"ה:", + "ימשח עם יי\"ש חלש על עינים ולא באקוויט. ואם ח\"ו החום יותר יגרור פעטרישקי ויניח על עיניו בעת שהולך לישן ויועיל בעז\"ה:*הנה יש כמה רפואות למי שיש לו עינים אדומות ויזהר שמיד שמתחילין העינים לכאוב ח\"ו יעשה הרפוא' תיכף. היינו ליקח באפטייק בעד ד' העלער געלב אויגין וואסער וישפוך מעט מזה על מטלית קטן ויניח שני פעמים ביום על עיניו.
עוד להנ\"ל יקח בעד ו' העללער סָאלְפָאס צִינְצֶע ויתן אותו לתוך רבע ליטער מים ויתן מזה לתוך העינים שני פעמים ביום ואם יוטב לו די שיתן פעם א' בכל יום טיפה א' או ב'. וזה בדוק כמה וכמה פעמים:
עוד להנ\"ל ליקח באראווע וואסער ויאמר באפטייק שיתנו לו עבור העינים ויתן מזה לתוך העינים כנ\"ל:
ובשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל להניח על עינים בילקי עם יין טוב אונגרישור:
ואם נפוח האברעהמין של העינים יקח באפטייק מעגטיסאווע עהל ובכל לילה ימשח מזה על הברעהמין: ובספר שבילי אמונה כתב לנפח שבעין. יבשל עדשים ביין היטב עם מעט שמן זית וישם עליו:
אם יש על עין כמו שעורה שקורין גערשטין. בתחל' לוקחין רוק אליבא ריקנא ומושחים. או זבוב ומסירין ראשה ומושחים שם. תולדות אדם. " + ], + [ + "לכאב עינים של ילדים מן ד' או ה' שנים
אם יש נפיחות על עינים סביב האברעהמין רפואות הרב למשוח בנוד חמאה (נודפיטער) שנעשה מחלב זיסע. על האברעהמין בעת שינה ותלך החום מהעינים בדוק ומנוסה:", + "ואם ח\"ו נעשה בולמוס שלא נתארך. לעשות שמן ליטף בכל עין ב' פעמים ביום טיפה אחת. דהיינו לבשל ביצה וליקח הלובן ויפזר עליו בכל צדדים עם חתיכת צוקער כמו שלוקחין לשתות קאווע וחתיכה בלאהשטיין קטן כמו קטניות אחת ויכתוש ביחד ויפזר על הלובן ויעמוד במקום חם כדי שיזיע ונעשה כמו שמן ויכתוש הכל באצבעו ויתן בחתיכה ליינוואנד ויעשה נקי וצלול ויטוף בעין בכל פעם טפה אחת ויועיל בעז\"ה:" + ], + [ + "לכאב שיניים
רפואות הרב ליקח באפטייק סאנקתם שקורין (הייליג האלץ) או ראדוקס פירעטרע ולשרות ביין שרף על חצי שעה וליתן הסאנקתם על שיניו.*עוד להנ\"ל קח מיץ סאלויאָה ותן בנחיר האף מצד השן הכואב ויסיר הכאב מיד. עוד להנ\"ל. ליקח בעד ששה העללער שפילאָהן טיקטאָהר ויתן מזה על חתיכת וואט קטן ויתן על שן הכואב. עוד להנ\"ל. ליקח איין באריק ולגרר על ריב אייזין. דיא זאפט אויסדריקען. ולערב את המיץ עם חומץ. חומץ יהי' יותר מן המיץ. ויניח לתוכו ווערים קרויט. ויניח כן חצי שעה. דער נאך דאס אויסדריקען דורך א טיכל. ואח\"כ יקח מן המיץ הזה לתוך פיו ויחזק על שן הכואב ואחר ג\"פ אשר יחזיק את הנ\"ל בפיו לא יכאיב לו יותר:
עוד להנ\"ל יקח באפטייק אפיאיס פיללען ויטח בתוך הנקב של השן. ויזהר מכל הנ\"ל שלא יבלע את רוקו מזה.
עוד להנ\"ל. יקח באפטייק בעד ארבעה העללער קאַנפער טראָפין או וויאַצין טראָפין. או חריין טראָפין. או פינקשפילאהן. ויטבול באיזה מהם א שטיקל וואט ויניח על שן הכואב:
עוד להנ\"ל מבעש\"ט ז\"ל
ליקח שום כתות ויתן בקליפת אגוז על צד השני של הדייפוק נגד השן. אם השן כואב מצד ימין יניח על יד שמאל. עוד להנ\"ל לבשל טערמיטעללי ויחזיק בפיו על השינים:
עור להנ\"ל יקח בעד ששה העללער רוטי חינא ובעד ששה העללער קאַלמיס וואָרציל ולבשל אותם ויחזיק בפיו על השינים:
עוד להנ\"ל ליקח בעד שני העללער נעגיליך וגם אשטיקיל קאנפער ולבשל בחצי ליטרא מים ויבשל כל כך עד שישאר מזה החצי היינו א' רבע ליטרא ויחזיק בפיו על השינים. ויוכל להיות חם או קר:
עוד להנ\"ל. ליקח בעד שני העללער געגעליך ובעד שני העללער קאנפער ויתן על זה יי\"ש חזק (אקיוויט) כ\"כ שיכסה את הנעגיליך עם הקאנפער ויעמוד כך שני שעות. ויטבול בזה א שטיקיל וואט ויתן על שן הכואב ויזהר שלא יבלע את רוקו רק יחזיק פניו למטה ופיו יהי' פתוח:
עוד רפואה לכאב שינים.
ליקח נעגיליך ולכתוש אותם ועוד יקח רוכטאבא\"ק או יוכל ליקח א ציגאהר ולחתוך אותו על חתיכות קטנים ויתן את זה בתוך שפירטוס מן יי\"ש וליתן על האש עד שירתיח וכאשר יצטנן יטבול בזה א שטיקל וואט ויתן על שן הכואב:
עוד להנ\"ל ליקח באפטייק בעד עשרים העללער חלארע פארימען וגם גריהן-עהל ויערב אותם ביחד ויטבול בזה א שטיקיל וואט ויניח באזניו:
עוד להנ\"ל. תיקח באפטייק טערפטין אייל ותקח מעט וואט ותטבול בשמן הזה והנח על שן הכואב. ותזהר שתפלוט כל הרוק. בדוק. מפעלות:
עוד רפואה לכאב שינים.
ליקח באפטייק בעד י\"ב העללער חאלאראפי ויטבול בזה כנ\"ל ויניח על שן הכואב וצריך ליזהר אחר שיטבול בו את האוואט שיסתום תיכף הנקב ווייל עס שווינד שטארק אויס.
עוד להנ\"ל. לבשל עשב הנקרא אוקסין צינגען (ובל' לאטיין ראדיקס אנחוסאייע) ויחזיק בפה חם. ס' בארת המים בשם ר' יהודא החסיד:
עוד להנ\"ל. יקח קאַנפער כמו גרעין א' של ענבים ויניח אותו בתוך חתיכת וואט קטן ויכרוך אותו ויניח באזנו באותו צד של שן הכואב.
עוד להנ\"ל. יקח בעד ארבעה העללער בילזענ-זאהמען. וכן מאהין קעפליך. וכן חינא רינדע. וכן גאלישען כ\"א בעד ארבע' העללער. שאלוויע יקח ג\"כ בעד ארבע' העללער ויקח מן השאלוויע רק מעט לערך שליש או רבע. ויסחוט בזה מעט מיץ מן לימינע ויבשל את הנ\"ל בליטער מים וירתיח רבע שעה ויחזיק אותו בתוך פיו פושרין איזה פעמים ביום:
ובספר בארת המים כתב סגולה לכאב שיינים ממקובל קדמון אחד. כשיראה הלבנה בפעם הראשונ' אחר המולד יאמר כך. איוב הי' מהלך בדרך ופגע בו אליהו ואמר לו מפני מה אתה מצטער. אמר לו מפני כאב השינים שיש לי אמר לו לך וטבול בנהר דינור ונתרפא. ומי שריפא לאיוב ירפא לפב\"פ ע\"כ: או ליקח חתיכה עבה מן בצל חרופה ויתן עליו מלח ויחזק בין שיניו בעת שינה ויועיל בעז\"ה (וביותר הוא בדוק ומנוסה לכאב השניים הרימאטוזמוס רח\"ל): ", + "לשלשול הילד. ליקח עניס טראפין גם קימיל טראפין ויתן בשמן זית וימשח לו הכרס סביב הטבור ויועיל בעז\"ה:", + "תולעים אם נחלש הילד על חולי תולעים. ליקח ווערים קרויט ויצרור בחרט ויתן בפלאהמין ויבשל ביחד כדי ליתן טעם ויתן להילד לאכול ולשתות מזו האפלאהמין:" + ], + [ + "לארס של דבורים וזבובים.
יקח תיכף צואת הסוס בעוד שהיא לחה ויניח במקום הנשיכה ויכרוך עליו מטלית שיהי' דבוק היטב לבשרו:*ובספר מפעלות כתב לארס של דבורים וזבובים יכתוש הדבורה וזבוב זו או אחרת בעודו חי ויניח על הנשיכה. או צואת שור עם חומץ ובתחלה יסור העוקץ של דבורה דהיינו לגרר עם אפר כירה או שמן זית או שמן אחר עד שיסור העוקץ התחוב בבשר: " + ], + [ + "למכה פתוחה לרפאות.
לעשות אַמאַזטש מן יארי - וואקס. גם זיווצי ושמן לבשל ביחד ויתן מעט על חרט ויקח באפטייק וואסי - זילבער - גלייד. ויתן ג\"כ על זה החרט ובקרוב ירפא. ע\"כ מהרב הנ\"ל:" + ], + [ + "למכה או למה שקורין (זאניץ).
למכה שיפתח ולהוציא ליחה. יקח באפטייק זירזינסקי-מאש. או פאָטשאק. או ריסחאדניק. או העבראישע זאלבע ולמשוח על חתיכת מטלית ויניח על מקום הכואב:*וטוב שבעת שיתחיל להרגיש הכאב יקח טראקטיווע זאלטע וימשח על חרט ויניח על המקום ההוא ויוכל להיות שימק המכה ותלך לו ולא יהי' עוד. או יקח תיכף כשיתחיל להרגיש כאב מעט באפטייק עקספעלער (באפטייק של ה' רוקער הוא טוב וחזק מאד) וימשח במקום שירגיש הכאב ב' פעמים ביום לערך ב' ימים ותאבד ממנו הכאב: .", + "עוד להנ\"ל יקח פאסקאם בעד ארבעה העללער וגם מילאטין בעד ארבעה העללער וילוש אותם ביחד וימשח על חתיכת מטלית ויניח על מקום הכואב. או יניח תאנה על מקום הכואב עד שיפתח:", + "עוד להנ\"ל ליקח באפטייק איין פלאסטער שמו ציציליהן ויניח על המכה. ואם המכה הוא קשה יניח על המכה לערך י\"ב שעות או יותר חלב מן הנרות שיהי' נמשח עב על חתיכת פשתן ואח\"כ יניח את הנ\"ל. או יקח צינגזאלב וימשח אותו עב ויניח על מקום הכאב.", + "עוד להנ\"ל יקח באפטייק (של ה' בייזער בלבוב) זילבערקלעט-זאלב וימשח אותו על חרט ויניח על מקום הכאב." + ], + [ + "לנגד מכה קשה עורף.
יקח מלא יד עדשים הנקראים לינזען טחון היטב דק עד לעפר וכף שמן הנקרא ריבעהל. וב' כפות שכר וישפוך לתוך התערובות הלזה מי חם ויעשה מזה כמו עיסה ויניח על המכה כמו ג' או ד' ימים עד אשר יתיבש היטב. ואח\"כ יניח עוד הפעם מתערובות הנ\"ל מהנעשה מחדש עד אשר יתרפא המכה: בדוק ומנוסה. התרופה הזאת טובה היא ג\"כ נגד התקשות הדדים מהחלב המכונס בה. ורק ליזהר להחזיק האבר חם. ספר בארות המים:" + ], + [ + "עוד תרופה להנ\"ל.
יקח קמח דגן ושמרים ודבש וי\"ש ושומן אווז וישים ג\"כ לתוכה נתר קרייד וזאפערין. ויערב את כ\"ז היטב צלול ולא גוש. ויניח על המכה להוציא החום. וכאשר יתיבש יניח עליה עיסה חדשה כבראשונה. או ירכך הראשונה ויניחה פ\"ב עד הוצאת הליחה ויתרפא עד גמירה.*לעשות תחבושת לפתוח את המכה ולהוציא את הליחה עד גמורה. יקח חלב זיסע ויעשה ממנה חמאה (נוד פיטטער) וגם יקח זיוויצע. גם יארע וואקס ויתנם בקדירה של חרס חדשה (גיגלייסט) ויתן אצל האש עד שימק היטב (אהן גריטקאלעך) ויניח לקרר אותו וימשח מזה על חרט ויניח על המכה:
לעשות תחבושת הן למי שנחתך ידו או רגלו בסכין. או למכה פתוח' להרפא או לכוית אש:
יקח עשרה דעקי וואזאליען (ויוכל להיות לבן או געהל או שומן חזיר). א' דעקי פריוויאָנישען באלזאס ומעט האלאהין לערך ה' גראם ויערב אותם היטב וימשח בזה על מטלית או על וואט ויניח על המכה פ\"א או שתים בכל כ\"ד שעות וינקה היטב את המכה או החתך במים חם (גיט אויס שפריצען) קודם שיניח את התחבושת:
לעשות צינג־זאַלב
יקח כ\"ה גראם צינג אָקסיהד. כ\"ה גראם שטערקי מעהל עשרה דעקי וואזאליהן. ויוכל להיות לבן או געהל. ויערב אותם היטב היטב. את כל הנ\"ל טוב לקנות אצל ה' היבנער בלבוב. או באפטייק: ", + "ואם המכה הוא קשה מאד ימשח במקום המכה בשומן של ארנבת (האזין שמאלץ) וימשח לערך חמש מינוטין או יותר כדי שירכך את המקום ואח\"כ יניח על המקום ההוא חלב של נרות שיהי' נמשח עב על מטלית לערך י\"ב שעות או יותר ואח\"כ יניח את הנ\"ל.", + "עוד להנ\"ל. ליקח באפטייק גימאלינע שעמני ולבשל אותה בחלב ויניח להמכה בעודה חמה:*ובספר תולדות אדם כתב למכה לפתוח. קח צואת כלב ותעשהו אבק דק. ובורית (שקורין זייף) וקח החלמון מן הביצה ותערב אותם יחדיו ויניח עליו:
עוד להנ\"ל. יקח בצלים ויחתוך אותם לחתיכות קטנים ויבשל אותם בחלב עד שיתרככו ויניח אותם על המכה כדי סולדת היד ויועיל לכל המכות שבעולם. שם: ", + "או לחום על החזה. יתן עשרה כפות חומץ בתוך ליטער אחד אייז וואססער ויטבול בזה מטלית ויסחוט אותה ויניח על מקום האנצינדיג בכל חמשה מינוט מטלית אחר:", + "ובספר תולדות אדם כתב לאשה שיש לה כאב דדים. בשל ביצה וקח החלבון ממנה וכתוש עם מעט דבש וחבש עליה.", + "לפי שנחתך ידו בסכין או למכה פתוחה יקח נירינבערגער-זאלב וימשח על חרט ויניח שם:", + "עוד למי שנחתך ידו בסכין. יקח באפטייק ווייסין פלאסטער וימשח על חרט ויניח שם." + ], + [ + "לכל כויה בין באש בין ברותחין
קח בעד שמונה העלער יארי וואַקס. ובעד שמונה העלער חמאה ויערבם היטב וימשח את זה על נייר באבאלע ויקח ג\"כ גלייד עם מעט שמן ומעט חומץ ווערבם וימשח למעלה על הנייר באבאלע על היארי וואקס ויניח על הכויה ויניח כן בכל י\"ב שעות:*ולמי שנעשה כויה גדול' בגופו. יקח מקודם 20& פערצענטיגע גאזע ויניח על מקום הכויה ויוכל להיות מונח כך שני ימים מעל\"ע. ואח\"כ יעשה תחבושת היינו לעשרה דעקי וואזאליהן ה' גראם פריוויאנישען באלזאם ולערבם היטב וימשח מזה על מטלית ויניח על מקום הכויה פ\"א בכל י\"ב שעות ויוכל להיות ג\"כ רק פעם א' בכל כ\"ד שעות:
לעשות גלייד וואסער ", + "עוד להנ\"ל ליקח באפטייק דאפעל־קאלענזויערעס־נאַטראָהן. ולפזר זה על מקום הכויה ואח\"כ יכרוך על מקום הכויה מטלת אשר ניתן במים ויסחוט רק מעט:", + "עוד להנ\"ל יקח גלייד וואַסער*יקח ה' דעקי גלייד וליתן בתוך א' רבע ליטרא חומץ ויתן על האש וירתיח עשרה מינוט. ויתן את זה לתוך כלי אחר. ויקח בכלי א' ליטרא מים וישפוך מעט מעט לתוך הכלי שנתבשל בו הגלייד וישפוך את זה לתוך החומץ שנתבשל עם הגלייד ויניח לקרר אותו הגלייד וואססער הזה טוב מאוד לכל דבר שיש בו חום. הן לעינים. או למי שיש לו איין רויז וכדומה יטבול בו מטלית ולא יסחוט היטב ויניח על מקום ההוא בכל י' או ט\"ו מינוט. ובלילה יוכל להניח שם יותר: ויניח בתוכו מטלית ולא יסחוט היטב. ויניח על מקום הכויה וכאשר יחמם המטלית או בכל עשרה מיניטין יקח מטלית אחר וישרה בהגלייד ויתן על מקום הכויה:", + "עוד להנ\"ל יקח אָלעוויאָווע זאלב וימשח על חרט ויניח על הכויה:" + ], + [ + "תרופת כאב הפודגרא (הערמאטיס)
מי שיש לו כאב ביד או ברגל בכתף או בעורף וכן שאר כאב הפרקים (הנקרא רומטיזמ\"ו) יקח באפטייק (צליחות) פליכטיגעס ליאמענט או צליחות עקספעללער*מחיר העקספעללער בעד צלוחית קטן שמונים העללער. ויוכל ליקח ג\"כ בעד עשרים העללער ויקח לזה צלוחית מביתו והעקספעלער המובחר (הנמכר בעד עשרים העללער) הוא באפטייק של ה' ראקער בלבוב. וזה ג\"כ רפואה בדוקה לכאב שינים. שיתן מזה מעט על וואט ויתן על שן הכואב: ויסוך במקום הכאב היטב עד שתתנגב ידו. וכן יעשה איזה פעמים ביום:", + "עוד להנ\"ל. יקח א' רבע ליטרא שפירטיס חזק של יי\"ש ויתן בתוכו מלא יד גאַנצי גאָרשיטצע גם יקח נתר (זייף) בעד שני העללער ויחתוך לחתיכות קטנים ויתן שמה. וישפוך מזה על ידו ויסוך במקום הכאב היטב שני פעמים ביום ויסוך כ\"כ עד שתתנגב ידו: ", + "עוד להנ\"ל. יקח בעד ששה העללער סאַלימנאַק (הויפטמאנישע־טראפין) ויתן בתוכו שמן לערך שליש ויערבם היטב וכן יערבם בכל פעם קודם המשיחה ויסוך בידו מזה במקום הכאב שני פעמים בכל יום:", + "עוד להנ\"ל. יקח א' רבע ליטרא שפירטיס ויתן בתוכו בעד ארבעה העללער פאטיש ויניח אותו אצל התנור או אצל ענגילישע קעך במקום חם עד שיומק האפאטיש וימשח שני פעמים ביום במקום הכאב:" + ], + [ + "עוד רפואה הבדיקה לכאב הפרקים
יקח באפטייק צליחות הנקרא פְלָאִד דְלַא לָאדְוִי. יש צליחות אשר מחירו שני קראנען. ויש ג\"כ צליחות קטן מזה אשר מחירו רק א' קראנע ועשרי' העללער. ויקח איזה שירצה ויתן מזה מעט על ידו ויסוך במקום הכאב עד שיתנגב ידו ואח\"כ יתן עוד מעט על ידו ויעשה כנ\"ל כן יעשה בבוקר ובערב. ויזהר שיסתום תיכף את פי הצליחות ויהיה סתום היטב:", + "עוד להנ\"ל. קח שטאהל מלובן באש ותזרוק עליו שתן של קטן וקיטור וההבל יעלה אל מקום הכאב. מפעלות:" + ], + [ + "לשחין הילדים
למשוח בחמאה (אויסגיוואשינע) את הראש ב' ימים ולהפסיק יום א' ואח\"כ למשוח בחמאה כנ\"ל. גם בנתיים לצוק בראשם יי\"ש פשוט. ולאחר שגדל בשנים צריך למשוח אח\"כ בשומן אווז שנימוח אצל האש*או יקח שומן דג (פיש עהל) וימשח בזה את הראש וביום השני ימשח את הראש בבורית הנקרא (שמיהר זייף) מחירו באפטייק שמונה העללער: גאולת ישראל בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל:" + ], + [ + "איצטומכא
מי שנתקלקל איצטומכא שקורין מאגין אשר כל אוכל תתעב נפשו. יקח פעניץ מן לחם שהוא עדיין חם וישפוך על הפעניץ יין חזק מאד עם פלפלין כתושים ויניח חם על הקיבה וגם טוב לאכול דברים חמוציס כגון לימיניס וכיוצא בו. מפעלות:", + "לכאב איצטומכא. טוב להניח על איצטומכא פת חם עם חומץ חזק של יין*לעשות חומץ יין שיהי' חזק מאוד. אחר שנעשה יין מן צמוקים [הערת המדפיס: לכלי שמחזיק ארבעה וחצי ליטרא מים יתן א' קילא צמוקים ויהי' היין מזה טוב מאוד:] ויתחיל מעט להחמיץ. יתן לליטער אחד מזה היין שלשה ליטער מים ורבע קילא צוקער. והכלי לא יהי' סתום יפה רק יתן על הכלי נייר מלמעלה ויכרוך היטב ויהי' החומץ מזה חזק מאד מאד ויוכל לעשות ג\"כ חומץ כזה תיכף אחר הפסח על פסח הבע\"ל: דהיינו לשפוך מהחומץ על פת בעודו חם ואין שיעור לדבר רק לפי אומדנא. שם: " + ], + [ + "הקאה
מי שנתקלקל האיצטומכא וכל מה שהוא אוכל הוא מקיא תמיד. קח עשב שקורין בוטינא וקח דבש כשיעור עשב הנ\"ל ג\"פ ויבשל אותן ותן לו לשתות בוקר וערב*וטוב מאוד להניח על החזה גם על הבטן והטבור חרדל (שקורין גארשיצע) ויונח שם עד אשר יכוה לו היטב. גם טוב לאכול דברים חמוצים: בדוק ומנוסה. תולדות אדם:", + "עוד להנ\"ל. תקח מושקט קויל ותניח על גרזן מלובן מאד וצריך להיות דוקא על גרזן ולא על ברזל אחר וכשיהי' המושקט כמו אפר תן בתוך יין טוב לשתות. מפעלות:", + "עוד להנ\"ל. תצלה ביצה צלייה קלה ותתן בה במקום מלח גפרית אדום ויאכל אותו:" + ], + [ + "לחזק את הקבה וכח העכול
עצת הרופא המובהק הופעללאנד - לבלוע בכל בקר אליבא ריקנא ח' עד י פלפלין לבנים. ס' בארת המים:", + "עוד להנ\"ל. יקח צינטאריע ויבשל כמו טע\"ה וישתה צנצנת אחד בבוקר וכן בערב ויהי' פושרין בשעת שתייתו:", + "יקח בעד ארבעה העללער אינגבער לבן ויכתוש אותו היטב. ויקח מטפחת ויטבול במים ויסחוט אותו אבל לא הרבה. ויפזר את האינגבער על המטפחת ויניח את המטפחת על הבטן. ובמקום הטבור יעשה במטפחת נקב כדי שלא יהא הטבור מכוסה. בדוק:", + "עוד להנ\"ל. ראשית צריך לראות שיהי' לו יציאה. וטוב שיקח באפטייק בעד עשרה העללער קארילסבאדער פראשיק ויכתוש אותו היטב ויתן מזה איין קאווע לעפעל מלא לתוך חצי צנצנת מים וישתה בבוקר קודם האכילה*כל דבר רפואה שצריך לאכול או לשתות צריך שיהי' אליבא ריקנא או קודם שכיבה ולא יאכל ולא ישתה אחר זה לערך שעה או יותר. ואם נאמר בפי' באותו רפואה שצריך להמתין יותר צריך להמתין: ואם יהי' לו ביום זה יציאה אז לא יקח ביום השני רק ביום השלישי יקח ג\"כ כנ\"ל. ובאופן הזה יוכל ליקח שמונה פראשקיס ואם לא יהי' לו יציאה יקח ביום השני ג\"כ:" + ], + [ + "ילדים
לילד בן חמשה חדשים או יותר שיש לו שלשול יקח בעד ארבעה העללער מיניסין וואסער. ובעד ארבעה העללער באָקסרין סאָרפ ויערבם היטב ויתן מזה להילד ארבעה קאווע לעפאליך ובאם שיהי' לו ח\"ו עיד שלשול יתנו לו עוד ביום השני עוד שני קאווע לעפאליך ויותר לא יתנו לו*ובספר תולדות אדם כתב לילד המשלשל יקח עניס ויבשל בחומץ יין טוב או בשאר חומץ יין יותר מובחר ויניח על בטן הילד ויתנו לו בשתי' קרן צבי שרוף וגם לכתוש מושקט קויל: :" + ], + [ + "לילד שיש לו ענגלישע קראנקהייט וגם שלשול
ראשית צריך להשגיח שלא יתנו לו בשר וגם הרוטב לא יהי' שמן. לא חלב. וגם לא קאווע. רק שליים זיפע. רייז זופע. גם יוכלו לגרר בשר חי בסכין שיהי' דק מאד ויתנו לו לאכול. ויוכלו ליתן לו טעה לשתות ויתנו שמה מעט קאנאק. ויעשו לו בכל יום מרחץ. ויתנו בהמרחץ חצי פינד מאָהר זאַלץ (נמצא במקום שמוכרים מיניראהל וואססער) גם יבשלו א' ליטרא מאלץ וגם קלייען ויתנו בהמרחץ. גם יתנו לו בכל לילה על הבטן איין הייסין קאמפרעס. ויכול להיות מונח על הבטן שמונה שעות. ויעשו לו בכל יום שני פעמים חוקן עם מים חמים (והאהעגער יחזיק לערך א' ליטרא מים).", + "ואם הוטב לו מהשלשול יוכלו ליתן לו איין שטיקיל סיכארקי אודער אשטיקיל זעמיל וואס איז אצל האש גיט גיטריקינט. אין עס זאל אין דער זופע אודער אין דער טעה גוט דורך ווייקין. ואם יהי' לו אח\"ז ח\"ו עוד שלשול לא יתנו לו יותר מזה עד שיוטב לו." + ], + [ + "לשיעול של ילדים (שקורין הוס) וקושי נשימה.
טוב לסוך על החזה חמאה בלי מלח מעורב עם שמן קאממולין וגם עם שמן שקדים. או יקח שמן שקדים מתוקים (זיס מאנדיל אייל) ומרים (ביטער מאנדיל אייל) ולסוך על החוטם ונחירים ותוך נחירים וטוב שיתעטש עי\"ז. תולדות אדם.", + "לתינוק הבוכה ואינו יכול לישן. יעמיד על ראשו קרן של עז בלי ידיעתו.*ובספר תולדות אדם כתב בשם הרופאים שלא להניח העריסה סמוך לאור הנר אור לחלון. כי הילד ירבה להביט ועי\"ז לפעמים יכה לראיה עקומה שקורין שיטילש: בדוק ומנוסה. שם.", + "לתינוק הנכפה. יקח באפטייק באטאן וואָרציל ותשרוף עד שיהי' אפר ותן לו לשתות בתוך יין טוב ויועיל בעז\"ה. שם: " + ], + [ + "ילדים רזי הבשר בסבת התולעים שבעור
אותותם שהילד יונק הרבה ואיננו שבע ועורו נעשה כאדרת שער.", + "תרופותיו שיכניסו את הילד למרחץ או לאמבטי מלא מים ויזיע שם ויסוך עור בשרו בדבש ואז יוציאו ראשיהם ויהי' כצמיחת שערות שחורות. אז נוטל פרוסה קטנה מקליפת הלחם ומעביר עליהם להשחית ראשיהם או יעבור תער עליהם וישחיתם. ולפעמים פרים ורבים וצריך ההתמדה יתירה ואז ירחוץ הילד במי ראש ולענה וממים המרים האלו נגרשים ושוב אינם חוזרים. מעשה טוביה.", + "לשמור הילד מאסכרא בגרונו. אזי תשים צואה של סוס בסמרטוט דק ונקי ותשפוך שכר עליהן שיסננו ותן להילד לשתות קודם יציאתו ואח\"כ אזי תציל בית הבליעה מפאקין או מאזלין. כן תעשה איזה פעמים. ותוכל ג\"כ ליקח משקה המסוננת הנ\"ל ותערוב אותה בשאר משקה נקיה ותתן להילד. הכלל פעמים עשה כך ופעמים כך. מפעלות:" + ], + [ + "אבן
מי שיש לו אבן ואינו יכול להשתין. יקח עלים של עשב הנקרא אייזין קרויט ויבשל ביין טוב וימצה ממנו בבוקר הרוטב שבתוך האייזין קרויט וישתה*להכיר אם יש אבן בכיס כתבו חכמי הרופאים אלו הסימנים. שיש לו בכיס תאוה גדולה לגרר. תדיר מתאוה להשתין. כובד בתוך הכיס וסביביו. השתן הוא בקושי והשתן יוצא טיפין. וכשמשתין יוצא חול:
צריך להתרחק מבשר מלוח ובשר יבש. ציבלש מעט. אבל שומים כלל וכלל לא, לפתן מעט ולא הרבה. מיני בשמים מעט. פלפלין כלל לא. פיטר זא\"ל הוא טוב, מרחץ סכנה רק פושרין. ויתרחק מאד מן מאכל של עיסה. צנון יש בו חילוק. אם האבן יוצא מן הכליות והצבע געהל הצנון הוא טוב מאד. היינו בלא מלח אבל לא יאכל הרבה. אבל אם האבן הוא לבן הבא מן שלחופית אז הצנון ממש כסם המות. אמנם המיץ שלו עם צוקער הוא טוב. השתן מגיד צבע האבן. גם יתרחק מן מאכל חלב וגבינה וסמעטינה וכיוצא בהן רק חמאה גם כל המאכלים שלו יהי' במעט מלח: מפעלות: בדוק בעז\"ה. תולדות אדם:", + "עוד להנ\"ל. יקח שמן שבא מגרעיני פשתן שקורין ליין אייל וישים בתוכה צואת בהמה ועפר שקורין קרייט יכתוש אותם דק ויבשלם ביחד היטב וישם אותם בבגד פשתן ובחמימות שיוכל לסבול יניח על צד שמאלו ועל הטבור ובמקום שמרגיש הכאב. שם:", + "לכאב כליות. טוב ליקח שמן טערפטין לשתות איזה טיפות ביין שרף. מפעלות:", + "לנעצר משתן. תכתוש גרעיני שעורים היטב וא\"צ לבשל ושים בחומץ חזק ותן לו לשתות. תולדות אדם.", + "עוד להנ\"ל. יקח שער מזנב של סוס זכר ויכניס בנקב הגיד. שם:", + "עוד להנ\"ל. תיקח קאָרין-בליהט ותבשל אותם כמו טע\"ה וישתה מזה איזה פעמים ביום כמו ששותין טע\"ה. בדוק ומנוסה:" + ], + [ + "לחזק השלחופות
יקח באפטייק איין אייזין קאָגיל בעד &20 העלער ויבשל אותו בא' או בב' ליטרא מים לערך ג' שעות עד שיומק ויעשה לו מרחץ (איין זיטץ וואן) ויתן בתוך המרחץ המים שנתבשל האייזען קאגיל. כן יעשה ל' יום. ויכול לחמם ולרחוץ במים שרחץ בו מקודם עוד ב' או ג' פעמים. בדוק:" + ], + [ + "שלשול
יקח באפטייק בעד שמונה העללער צימרונג טראָפין וישתה אותו ויועיל תיכף:", + "לשלשול דם. בלע\"ז דישינט\"יריאה והוה בסיבת נגעים או בועה שבבני מעים או מליחה חדה. תרופתו לעשות לו חוקן בחלב שכבוה בה שטאהל*ובספר פרקי משה להרמב\"ם ז\"ל מאמר י\"ג כתב החוקן במים ומלח אנחנו עושים למי שיש במיעיו שחינים ונגעים מעופשים ותרחוץ כל מה שכבר נתעפש ויצאו קליפות אינם קטנות. וכשיתנקה המקום נעשה חוקן ברפואות המתקנות העפוש:
ופעמים רבות נעשה חוקן ברחם בעלי שחינים ונגעים בחלב מבושל באבנים או בברזל. (שטאהל) ויועיל בזה לטחורים או לשחינים המתחדשים בטבעת: . מעשה טוביה:" + ], + [ + "לטחורים הנקרא מורידין
שיצאו לחוץ ומאוד יכאב לו יקח בעד ארבעה העללער אַלאָהן ויכתוש אותו היטב. ובעד ארבעה העללער בליי-עסיג ויערבם בתוך חצי ליטרא מים ויטבול בו חרט ויסחוט מעט ובכל רבע שעה יניח על מקום הכאב. בדוק:" + ], + [ + "רפואה למחלת דיפטעריטיס
מן רופא אחד מומחה מגאליציען שמו וויטקאווסקי מעיד במכ\"ע ניטצליכען בלעטער שנת תר\"ן (בחודש דעצעמבער) באופן פשוט בלי כל אסון. רפואה אשר ע\"פ בחינות רבות גם אחרי הי' חיי החולה תלואים לו מנגד וכמעט שמה המחלה המסוכנת מחנק לנפשו עשתה אות תועלתה לטובה הרפואה הזאת - כותב הרופא הנזכר - היא גפרית מזוכך (&Lac Sulfus) (לאַק סאלפאס) אשר ע\"י צנור עשוי מקנה נוצה מבלי הכנות רבות, אנשבהו אל תוך גרון החולה אשר יחדור אל כל מקום גם עד הלוע (קעהל-קאפף) ככה אעשה שלש או ארבע פעמים מלבד זאת יגרגר (גארגעלן) החולה פעם אחר פעם במים פושרים אשר מעט גפרית הושם לתוכם ויען כי קטני החולים לא ידעו אופן הגרגור נוכל להשקותם בכף את מי הגרגור ואם גם יקיאוהו החוצה נשאר עוד מעט מאבק הגפרית דבק לחכם וללשונם וזה ימלא פעולת הגרגיר גם אם השתרעו בועות דיפטעריטיס עד שבילי הנחירים אין נחוץ לעשות הרפואה במקומות פרטיים ההם כי הגפרית מגיע לכל מקום והבועות תמס יהלכון הגפרית ימהר מאוד את פעולתו כי עד שתים עשרי שעות סרות הבועות הדיפטעריטיות מעל העור הרירי ועל ידי גנוח ישעול עם ליחה וטרי' אשר לפעמים קוי דם נראים בתוכן תצאנה החוצה אחרי נשיבת גפרית פעמים רבות כאמור עברה כל סכנה ובלב מלא תנחומות יוכל הרופא לחכות על השתנות המחלה לטובה אשר בא תבא ולא תאחר:" + ], + [ + "לנגד רזון הגוף
יעצו לשתות בימות הגשמים שמן דג הנקרא אלעאום. יאקראס. אזיל. (לעבער טראהן) ג' כפות בכל יום. כף אחת לערב ובקר וצהרים ויתחיל בכף קאוואנית איזה ימים למען להרגיל קיבתו לזה ויטיף לתוכה איזה טפות קרעאָזאט בסכום אשר יגיד לו הרוקח וזהו תועלות גדול לחזק הריאה החלושה וגם מכלה הריח של השמן דג. וגם תעצר בעד רקיקת הדם וגם יתמיד בלקיחת חינון סילפוריקוס כאשר יגיד לו הרוקח. (בארות המים):" + ], + [ + "לנגד זיעה היתרה
טוב לסוך את הגוף בשמן וביותר מקום הזיעה. ולשומן חזיר יש לו מעלה יתירה על השמן. ושמן דג הנקרא אלי יאקראסי אסילי אין למעלה הימנו. אך עם שמן דג כאשר נתישן לרוב לא יוכלו החולים לסבול הריח ע\"כ צריך להחליף תמיד המלבושים אשר לבש בהם החולי:", + "עוד יעצו הרופאים לרחוץ מקום הזיעה במים וחומץ אך יראה תיכף להעביר הלכלוך מים עם מטפחת בית יד (האנדטוך) וזה צריך לעשות בזריזות יתירה למען שלא יצנן הגוף*ואם רוצה להזיע. יבשל היטב שום ומלח מעורב בשמן זית ויסוך כפות רגליו ופניו וזרועותיו ויכסנו יפה ומיד יזיע: שם:" + ], + [ + "לנגד קוצר הנשימה הנקרא (אסטמאה) (בראנכיאלי) בריסטקראמפף
היסוד הראשי להיות משכנו במקום אויר צח ונקי ואויר המורגל איננו פועל מאומה. ולנגד סכנת החניקה מהמחלה. יעץ הרופא הופלאנד - מרחץ הרגלים ויותר טוב ובדוק ומנוסה הוא להשים שתי כפות ידיו למים חמים כשיעור שיכול לסבול עד למעלה ממקום הדפק וזה יקל כובד הנשימה ולזאת יזהר החולה הנ\"ל להתמיד בלבישת בתי ידים ורגלים מצמר למען להמשיך עליו זיעת ידים ורגלים כי בכל עת שירגיש מעט זיעה בידים ורגלים יהי' חפשי מכובד הנשימה. וגם טוב להניח רטיית החרדל על החזה והאצטומכא בעת בא המחלה הנ\"ל ולשתות קאווע הנשרפת חדשה (פריש) ב' לויט לצנצנת אחת עם חלב או זולתה ויכפיל שתייתה איזה פעמים ביום. ויזהר מאכילת מאכלים מבושמים ומשקות מיינות חרופים וממאכלים הקשים להתעכל ומרבוי האכילה עד יתמלא בטנו. ויהי' נזהר מכעס והתיגעות יתירה בכחות הנפש וגם יזהר מלגרוע הדס ע\"י הקזה או עלוקות ומרטיות האבעבועות (וויזיקאטיר). ואחרי אשר המחלה שככה מעט ישתה יין מאלאגא. ערלאער. וגם טוב לשתות עניס טהעע. וגם טובה היא להדוק היטב היטב את הזרוע השמאלית בעת אחיזת המחלה. והרבה פעמים הקילה זאת הסגולה למחלה הנ\"ל (שם):" + ], + [ + "נגד רקיקת דם
[הנקרא בלאטיין האָעמאָפטע] בלוטהוסטען. בראנכיאל. בלוטטונג. לונגען בלוטטונג:", + "(הוא מעצת הפראפ. באמבערגיר) היסוד הראשי הוא. קודם לקיחת מכתב מרצפת מתרופת האומנות (רצעפט). מנוחת הגוף. ולפעמים המנוחה לבדה בצירוף להניח על החזה מעטפה קרה אשר תוחלף בכל חמשה מינוט (אך להזהר לבל להניח קר מאוד כמו כיס קרח כי זה יזיק עוד) די לפעמים לעצור הרקיקת דם ויזהר לבל לאכול מאכלים חמים כל זמן שלא פסק הדם לגמרי ומהסגולה השפעציפי הוא לשתות מעט מים הנמס בתוכה מעט מלח. ומתרופת הבייתי הוא מעט זאדע ביקארבוניקיס אשר אנו קוראים בשם פראזע עם מים. או חלמון ביצה אחת עם מלח לשתותה חי (ראָה) גם חלב עזים תעצור בעד הרקיקת דם וגם תרפא פצע הנמצא בריאה וטוב לשתות תיכף בשעת החליבה צנצנת א' ג\"פ ביום. ומעצת הרופאים להריח שמן טערפטין איזה פעמים ביום וזה מחזק הריאה*ובשם הרופא הופלאנד כתב להזהיר להרוקק דם שלא ישגיח כלל על הרקיקה כי בזה מגרה להדם שתצא: (שם):" + ], + [ + "קאמפפער שפירטוס
מהותה ג' דעקיס קאמפפער נמס בי\"ח דעקיס שפירטעס:" + ], + [ + "זייפען שפירטוס
הוא ג\"כ על אופן הנ\"ל רק יבא בורית במקום הקאמפפער:" + ], + [ + "תרופה נגד לעבר פלעקן
חצי דעקי באָראקס ששה דעקיס ראזינ-וואססער למשוח בזה הכתמים:", + "נגד זאָממער שפראססען וגם נגד לעבר פלעקן והיצבלאטירכען*ובזפר מפעלות כ' להסיר כתמים שקורין זומער פלעקין או זומער שפרענקליך. קח ביצה בריאה ושים אותה בחומץ חזק ובכל יום ויום תוסיף שם חומץ חדש עד שתכלה הקליפה ואח\"כ דקור במחט דקירות קטנות ויצא משקה. ובזה המשקה תרחוץ הכתמים:
(וגם להקדים גידול השערות) הלא הוא שמן קנמון שמן שחלת (נעלקען) בערגאמאטענעהל - לאווינדלעהל גם פעריבאלזאם עם אראמאטיזירטער אלקאהל וגם ילקח זאת לנקיון השינים:" + ], + [ + "נגד ריפפענפעלענטצינדינג
האפראפעססער דוחק - מיעץ בזה לחבוש מעטפה קרה על מקום הדקירה ובכל שמונה שעות יניח מעטפה אחרת וביותר ישגיח על מזון וכלכול הגוף במאכלים קלים ונוחים. ויזהר מתחבושת זבוב הספרדי (שפאנישע פליגען פלאסטער. אדער סינאפיזמען) ויתמיד בלקיחת חינון סולפורקוס ולפעמים חינון מעורב בה דיגיטאליס (ושמעתי מהאדאקטער רייציס ליקח &2/1 &1 גראם חינא ולעשות &6 פראשקיס וליקח א' בבוקר וא' בערב) ומצד הסגולה לגרור תמכא (הנקרא קריין) ולהניח על מקום הדקירה עד שיתחיל לכוות. וירבה בשתיית חלב ומאכלי בשר וביצים מבושלים רפוים:" + ], + [ + "יגלה רזי התרופה
אשר ימכר מבתי המרקחת הכללי אינווערזיטעט תרופות שונים והם מוכנסים בצפחת קטנה חתומה לא נודע מה שבאה אל קרבנה רק מגבה נסמן כי היא מכשרת אל איזה חולי ידוע והיא אדוקה בנייר הנדפס עליו אופני לקיחתה. והנה איש אחד חכם אשר דלתי שערי חכמת הכעמיא לא סוגרי לפניו גילה סודם:" + ], + [ + "שפירטוס באהעמי
להשקיט כאב השינים ברגע אחת אין בסודה רק תערובות מקאמפפער־ ונעלקענ־עהל בשפירטוס. וע\"ל דף מ\"ז:" + ], + [ + "פינטערס אהרענפיללען
להשקטת כאב האזנים סודה תערובות בלייפפלאסטער עם קאמפפער:", + "יקח עשרה טפות קאיעפוטעהל ועשרה טפית קאמפפער עהל ויטבול בזה מעט צמר גפן (בוימוואלע. או וואט) וישים בהאוזן:*אם נכנס איזה גרעין וכיוצא בו לתוך האוזן יתן בחוטמו ניס ווארציל דהיינו שמירצע ויסגור נחירי החוטם והפה אז יצא הגרעין מן האוזן. תולדות אדם: ורפואה לכאב האוזן. להטיף שמן שקדים פושרין באוזן הבריא ולא באוזן הכואב. שם: ", + "או יקח שמן פשוט וישים בכף של מתכות ויחמם על גבי גחלים בוערים ואח\"כ יטוף לתוך השמן עשרה טפית קאיעפוטעהל וישפוך לתוך האוזן השמן החם עם הקאיעפוט ויוכל ג\"כ להוסיף בה עשרה טפות שמן קאמפפער. וזה הוא בדוק ומנוסה להסר כל מיני מחלה וכאב האוזן הקשה. וע\"ל דף מ\"ו ע\"א:" + ], + [ + "הילטאנס נערפענ-פיללען
בגד תחלואי העור סודה תערובות שוועפעל קאמפפער עם מים:" + ], + [ + "הילטאנס נערפענ-פיללען
לרפאות כל חולי ומכאוב מהותה לאקריצען- אלאע - מיררהען - זאפערן- ובאלדריאן ווארצעל." + ], + [ + "תרופה נגד שיעול חזק
אשר בדוקה היא כי עד כ\"ד שעות תאבד השיעול. מהותה ששה דעקעס איסלענדער מאָאָס. גם אייביש טעה. וזיסהאלצ-וואָרצעל מכ\"א גדעקיס. ויחתוך כל זאת לחתיכות קטנים וישים בתוכה זרע אניס א' וחצי דעקי ויבשל כל זאת במאסס מים עד שיבוא על חצי מאסס וישים בתוכה נופת צוקער קאַנדיל עד שיהי' בו מתיקות ובכל פעם אשר ירגיש החולה התעוררות השיעול ישתה החולה מהתערובות הנ\"ל ואזי יהי' בטוח כי יקל עליו השיעול עד יאבד עד גמירה:" + ], + [ + "קורעללאשעססעס ברוסטפולפער
הוא תערובות מן סאלמיאק נקי א' וחצי דעקי. וזרע אניס טחון עם זיסהאָלצ- וואָרציל טחון. מכ\"א ששה דעקיס ועלי צעניס י\"ב דעקיס. ונופת צוקער ששים דעקיס:" + ], + [ + "פאטע-פעקטיראלע
נגד שיעול וניחר הגרון הייזערקייט. סודה תערובות סענעגאלגוממי. נופת צוקער זיס האָלץ מטוחן היטב ומאגינעזיע וגם מעט זאַלצ זארעס מארפיום*עוד רפואה נגד השיעול ליקח בעד ארבעה העללער ליכיסלאנדיקיס טיי' או זעהבארגער טיי' ויבשל שליש מזה בתוך רבע ליטרא חלב. וטוב שישתה מזה איזה פעמים ביום:
עוד להנ\"ל. יקח באפטייק קארפאטישער קרייטער טיי' וישתה מזה בוקר וערב.
עוד להנ\"ל. יקח שני דעקי ליכען־פיקסידאטאס &Lichen Pyxidatus ולבשל בתוך חצי ליטרא מים ומעט יותר. עס זאל זיין מיטעל גיקאכט ותסנן את המשקה ותשים בתוכה מעט דבש ולשתות בבוקר צנצנת אחת וכן בערב. או בכל שני שעות חצי צנצנת. והוא ג\"כ טוב צי קראמפאהאפטען היס אודער קאכ־הוס:
עוד להנ\"ל. קח סובין של חיטים ותבשל במים צלולים היטב. ואח\"כ תניחם עד שיצללו המים ותקח המים הצלולים ותבשל בהם תאנים ולקריץ ותן לשתות ויועיל. מפעלות:
לראחים קאטאהר או ניחר הגרון
יבשל א' ליטרא קאקריז ארביס עד שיהי' רך ויסנן שישאר א' ליטרא מים ואח\"כ יתן בהמים י\"ב דעקי צוקער קאנדיל ויתן על האש שירתיח וישתה מזה המים איזה פעמים ביום. וגם טוב דאס ער זאל זיך דער מיט דעם האלז אויס גארגלין ויוטב לו: . ע\"כ מספר בארות המים: ", + "שינה. למי שאינו יכול לישן. קח קרן של עז ותניח תחת ראשו בלי ידיעתו ויועיל וישן מיד. בדוק ומנוסה. תולדות אדם:" + ], + [ + "לגידין הנכווצים
קח פולין שחורים ותבשלם במים ותסיר הקליפות מהם ואח\"כ תדוק הפולין היטב ותשים בהם שמן זית ותמשח הגידין. שם:" + ], + [ + "לעצור דם נידה
תקח שלשה פעמים ביום ערב ובוקר וצהרים תבלע בכל פעם שלש פלפלין. וטוב להניח את הפלפלין בתוך מעט יי\"ש כי אז תוכל ליקח אותם בניקל. ותוכל ליקח זאת איזה ימים רצופים:", + "לשליקערצין לשרות ט' חתיכות לחם לבן בתוך יין טוב וליתן לו לאכול חתיכה אחר חתיכה. מפעלות:" + ], + [ + "למי שיש לו כאב בצוואר וקשה לו לבלוע
יקח באפטייק בעד ארבעה העללער קלאָקאַלי ויקח מזה החצי ויתן בתוך רבע ליטרא מים וגם יתן לתוכו אויף איין שפיץ פין א מעססער האַלאָהן ויערב אותם בתוך המים ואיזה פעמים ביום זיך דער מיט אויס גארגלין:*ואם יש לו נפוח בהצואר ומתוך זה קשה לו לבלוע. יסוך בוואזיליהן במקום שכואב לו ויסוך לערך חמש מינוט או יותר ואח\"כ יניח שם חרט משוח בחלב בקר שנתבשל. או בנרות של חלב והחלב אשר על החרט יהי' עב יותר מחצי אצבע, בדוק: ", + "או יקח בעד ארבעה העללער האַלאָהן ויכתוש אותו היטב ויתן מזה החצי או שליש בתוך רבע ליטרא מים ויעשה כנ\"ל.", + "וזה ג\"כ טוב למי שיש לו בקיעות בשפתים או למי שיש לו כאב בצד הפה (אויסגיפרישיט) ימשח מזה במקום הכאב איזה פעמים ביום ויוטב לו. בדוק: " + ], + [ + "לפצע או מכה שקשה להתרפאות
יקח פלייטיך ויניח לתוך הפצע ויניח עליו מלמעלה איין פלאסטער פין יאחים - מאש ואח\"כ יכרוך על זה קאמפרעס (מטלית אשר ניתן במים ויסחוט אותו) וכן יעשה בכל י\"ב שעות." + ], + [ + "צרעת
למי שיש על גופו איין אויס שלאג יקח באפטייק דר' באכארטס זייפע מחירו שמונים וארבעה העללער וירחץ את גופו במי' חמים או קרים ויסוך את גופו בזה הבורות ויהיה כך על גופו לערך עשרה מוניטין ובעוד איזה ימים שירחץ בדרך זה יתרפא:", + "עוד להנ\"ל יקח שעוה לבנה וחמאה בלי מלח וכרכום וימשח." + ], + [ + "צו קרעמפפין
יקח בעד עשרה העללער קירשען טראָפפען ויתן מזה על צוקער עשרה טיפות כן יעשה בכל עשרה מינוט. ואם יוטב לו מעט יקח כזה בכל חצי שעה:", + "עוד להנ\"ל. יקח בעד עשרה העללער אַדאָנאָס וישפוך מזה על צוקער ויוטב לו.", + "עוד להנ\"ל. יקח באפטייק של ה' מיקאלאש צליחות פאגלינא סירפ מחירו שני קראנען וחמישי' העללער." + ], + [ + "צו נערפין. אודער קרעמפפע. אודער הארץ ברענין.
יקח באפטייק עשרה גראם ברום - נאטריאוס. ויתן בתוך צליחות ויתן לזה עשרים דעקי מים שנתבשלו (געזאטין וואססער) וישתה מזה (איין עס לעפיל שלשה פעמי' ביום. בשעה &11. ובשעה &5. ובלילה:" + ], + [ + "למריטת השער
ישים עליו מי בצלים. או ירחצו במים שנתבשל בהם עלי ההדס היטב: או בצואת שור מעורבת עם חומץ. שבילי אמונה:" + ], + [ + "לנתק הראש
ישים עליו מלח כתוש מעורב עם החלב כליות של עגל. או ירחצו במרת שור וצואת צאן מעורבין עם חומץ ישן ומעט מים עם דבש ואז יצמיח בו שער.*וטוב מאוד למריטת השערות שישפוך מים קרים על ראשו ב\"פ בכל יום ערב ובוקר בכל פעם לערך ליטרא מים. ואז יחזרו לצמוח. בדוק ומנוסה. שם:", + "להאריך השער. ימשחנו בשמן שומשמין.", + "מי ההדס יחזק השער ושרשם כי ימנעוהו מלהמרט. גם יועיל לילפת ולנגעים הלחים. שם:" + ], + [ + "מי שיש לו חום ביד או ברגל
יגרר בורקיס על ריב אייזין. ויניח אותו על מטלית ויניח שם ויוכל להיות שם מונח עד אשר יוחם. היינו לערך רבע או חצי שעה ואח\"כ יקח אחרת ויניח שם:" + ], + [ + "נגד תחלואי העור (לישֵיי)
יקח באפטייק מינים הללו. d &6 oxyd Zing.deki &6 Weis Wasilian.& ויערב את הג' מינים ביחד ויכתוש אותם בשעת &Talenn venetum 6& d. התערובות הדק היטב ויסוך מזה על האלישיי פעם א' בכל כ\"ד שעות. וישמור א\"ע מלחכך במקום הזה.*בספר דרך פקודיך כתב סיפרו לי מצדיק א' מופלג בדורו שהי' רואה איזה מאנשיו שהי' מתחכך על איזה מכה מצרעת שהי' לו ואמר לו שהחיכוך מזיק ומגדיל הצרעת ח\"ו. והשיב שאינו יכול להתאפק כי יש לו הנאה במה שמתחכך. ואמר אותו הצדיק ע\"ז שהדבר בזה הוא תולדות הניאוף הגם שיודע בעצמו שמזיק ומפסיד הגוף עכ\"ז אינו חוסם תאוותו והנאתו כרגע הבן הדברים עכ\"ל: ועי' דף נ\"ג ע\"ב בד\"ה נגד:", + "עוד להנ\"ל יקח בעד ששה העללער דיסטילירטען זעגיטש. ויתן שם כנגדו וכמשקלו דבש. וכן נאפט. דאס לאזין אויף דער קעך אביסיל אויף זידין. ויקרר אותו ויסוך בכל יום שני פעמים על מקום האלישיי:", + "עוד להנ\"ל טוב מאוד שיקח וואזיליען לבן ויסוך על מקום הלישיי ואחר שני שעות ינקה את המקום במטלית כן יעשה ב\"פ ביום. בדוק ומנוסה:", + "עוד להנ\"ל. יקח גלייד. גם בליי-ווייס. וגם שמן שקדים (מאנדיל עהל) ויערבם היטב וימשח שם:*ואם האלישיי הוא יבש. יקח ווייסען מאנדיל עהל וימשח שם ואח\"כ יפזר עליו בליי-ווייס:
עוד להנ\"ל. יקח דיסטילירטין זעגיטש בעד ששה העללער ויתן שם מעט שמן טאפעל ויערבם היטב וימשח מזה על מקום הלישיי ואח\"כ יתן וואט עליו. כן יעשה ב\"פ ביום: ", + "קח דוחן (שקורין רייז) ותבשל בחומץ טוב ושים בשק קטן ושים במקום הכאב בעודו חם.*וטוב ג\"כ שיקח חרדל (שקורין גארטשיצע) ויניח במקום הדקירה. ויזהר תיכף כשיתחיל להרגיש הדקירה יקח יי\"ש חזק (שפירטוס) ויתן על ידו ויסוך היטב במקום הדקירה ויוטב לו. בדוק: תולדות אדם." + ], + [ + "עצירות
למי שיש לו עצירות לעשות פיללען להפתח. יקח א' וחצי דעקי האלאז ויתן שם יין שרף שיכסה את האלאז. ויקח א' דעקי ריבארברים ויכתוש אותו היטב עד שיהיה דק כקמח. חצי דעקי צימרינג שיהי' ג\"כ דק כקמח. חצי דעקי מאגנעזי. חצי דעקי ווערים קרויט ויכתוש ג\"כ שיהיה דק מאד. ויליש את זה עם הָאַלאָז ויעשה מזה כמו עדשים (ארביסליך) ויתן על זה גימאהלינים אינגבער געהלין ויקח מזה קודם אכילה בערב:" + ], + [ + "נגד החולערי ח\"ו
אם ההרקה והשילשול יתחזק יניח בהמקום תחת החזה וממעל לכרס וגם במקום הטבור תחבושת של חרדל (שקורין גארשיצע). ויתנו לו להריח עטער סאלפאריק זה קונים באפטייק ויריח בו הרבה ויוטב לו. ועי' עניני סגולות דף מ\"ד ע\"א:", + "[השמטה: (שם דף נ\"ה ע\"ב) ויוטב לו. בשו\"ת הד\"ר ח\"א סי' כ\"ח כתב עובדא ידענא דבשנת תר\"ח נסעו מפ\"ק להקדוש המפורסם מוהר\"ר מאיר מפרעמשלאן זצוק\"ל לעשות פ\"נ עבור העיר שינצלו מהחול\"ר ר\"ל ונתן לחם וצפחת מים לתלות בבית איש המיוחד בעיר ואמר הרמז וברך את לחמך ואת מימיך והסירותי מחלה מקרבך. וכן הי' בעז\"ה:", + "ופ\"א צוה הרב הצדיק הקדוש הנ\"ל להרב החסיד ר\"מ קאנער מטיסמניץ יצ\"ו בשעת המגפה ר\"ל שיקבעו ישיבתו בתוך הסוכה. כי יצפנני בסוכה:", + "ובספר בארת המים כתב שבשנת תקצ\"א היתה שוררת המחלה הנ\"ל רח\"ל עלי התבל וגם ברימנאב ועשאו להסגולה כי השיאו איש עני עם בתולה עני' והחופה הי' עלי הבית עלמין. והנה כאשר רצו להוביל החתן והכלה תחת החופה חלתה הכלה בחולי הלז ב\"מ וספרו הדבר להרה\"ק מוהר\"צ הכהן זלה\"ה אזי פתח את פיו הקדוש ואמר קיי\"ל מעבירין את המת מלפני הכלה. ותיכף נתרפאה מחלי' ושבה לאיתנה הראשון:]" + ], + [ + "למי שיש לו חום
וועגין היץ אפ צי שלאגין יקח בעד ט\"ז העללער גראם אחד חינא ויחלק את זה על שלשה חלקים. ויקח חלק א' בבוקר. וחלק א' בצהרים. וחלק א' בערב. וטוב יותר שיקח מאַריאַד חינא ויקח אותו בתוך אויבלאט:", + "ואם החום הוא ע\"י בויך טיפאס יעשה מגראם א' שני חלקים וחלק א' יקח בבוקר בשעה &11. וחלק א' בערב בשעה &5. וכך יקח שני ימים או שלשה. ויוכלו ליתן לו רוטב. שליים-זופע חלב. זאהר-מילעך. ומעט יין. ויוכלו ליתן בתוך היין מעט מים. וצריכין להשגיח שיהיה לו יציאה עכ\"פ פ\"א בתוך שלשים שעות. ויוכלו לעשות לו חוקן עם שמן. ואם יהיה לו יציאה בכל פעם צריכים ליתן רפואה לעצור אותו וטוב שיתנו לו על הבטן בכל שעה איין קאלטין אומשלאג ויסחוט אותו בידו בשעת הנחתו על הבטן. ואם יש לו חולי ראש יתנו לו על ראשו בכל פעם אקאלטין אומשלאג וישכב בכל פעם על צד אחר:" + ], + [ + "צו איין רויז
למי שיש לו רויז על פניו או רגלו ח\"ו. יקח חלב בקר או נרות של חלב ויסוך על המטלית ויניח במקום ההיא והחלב שעל המטלית יהי' עב יותר מחצי אצבע:" + ], + [ + "עוד להנ\"ל
אודער צי איין לויף רויז. יקח הלובן מן ביצה אין גוט דורך שלאגין. ואח\"כ יתן לתוכו שני קאווע לעפאליך מאגינעהזיע ויערבם היטב ויסוך מזה עם נוצה במקום הרויז ואח\"כ יכסה שם עם וואט. ובפעם א' או ב\"פ יוטב לו. ואם יהיה האוואט אדוק שם יתן על זה מים חמים (ארים שפרוצען). בדוק ומנוסה.", + "מי שנתחרש מחמת איזה מקרה. קח מרה של דג הנקרא העכט ושים אותו באזנו ויועיל. תולדות אדם:", + "אמ\"ה אחר אשר זבדני אלקים זבד טוב וזכני שהגיעו לידי חבילות כתבי קודש פעולות וסגולות ורפואות ממקובלים מפורסמים בכן אמרתי לפרסמם בעולם לזכות בהם בני דרא. ואפי' בעיירות גדולות שיש להם רופאים מכ\"מ יש בהם זכות לעני שאין ידו משגת לגשת אל הרופא. ואני תפלה לנורא עלילה שכל חולה ימצא בספר זה רפואה ותעלה: " + ], + [ + "איזהו ליקוטים יקרים ונחמדים מספר מוסר אשר הכינו וגם חקרו אחד קדוש מחסידים הראשונים:
יבחר האדם לעצמו לפחות מצוה אחת מיוחדת ויהיה זריז וזהיר בה כל ימיו: וימסור נפשו עליה. ולא יתנצל שום התנצלות להבטל המצוה:", + "אחי וידידי מאוד הזהר מהכעס שהוא דומה לע\"ז ח\"ו. והנה מצאתי מרפא ומזור ורפואה לחולי זה לתיקון כעס יתפלל בכל תפלת י\"ח באלהי נצור לשוני מרע ושפתי מדבר מרמה ולמקללי נפשי תדום רבונו של עולם תזכני למדת הענוה והכנעה ושאהיה שמח ביסורים המבזים והמכעיסים אותי ונפשי כעפר לכל תהי':", + "ירגיל עצמו לומר בכל שעה וכל רגע תפלה זו. רבונו של עולם אתה הוא המסייע להבא לטהר ולמען שמך תסייעני שלא תהיינה מצותיך נסתרות ממני:", + "תרגיל עצמך להתפלל תפלה זו בכל יום אחר תפלתך. כי היא תפלה ליראה ומוצלחת ותועלת לכל דבר שבעולם. והיא תפלה חשובה מה שיחידי סגולה מסרו לידי בהיותי בירושלים עיר הקודש תוב\"ב.", + "[השמטה: (שם דף נ\"ו ע\"א) ותועלת לכל דבר שבעולם. בספר שער היחודים דף ט\"ו כתב וז\"ל טוב שיכוון כוונה זו בכל שבוע פ' קח לך סמים וכו' בכל יום ינקד שם מצפ\"ץ בניקוד תיבות אלו ויציירהו לפניו כשהוא עוסק בתורה ביום א' ינקדו בניקוד קַח. וביום ב' לְךָ בג' סַמִים. בד' נָטָף. בה' וּשְׁחֵלֶת בו' וְחֶלְבְּנָה ובליל שבת בניקוד סַמיִם. ובבוקר ולְְּבוֹנָה ובמנחה ניקוד זַכָּה: ", + "ועתה אמרתי לגלות לך סוד גדול ונפלא אם יש לך תביע' עם איזה אדם או תהי' בצער ואתה עומד בדין וכן ח\"ו לנכפה שיש בקרבו ח\"ו רוח רע או למשועמים תאמר זה היחוד ותביט בפניו ובלילה קודם שתישן תכוין באויבך או בבר פלוגתך ותנצח ותראה נפלאות עכ\"ל ועי' ש\"ע האריז\"ל דף כ\"ג: ]", + "מספר התיבות שבתפלה זו הם מנין צ\"א נגד ב' שמות יהוה אדני מנין אמ\"ן וכמנין מלא\"ך. ומספר אותיות שבתפלה זו מנין שס\"ה נגד שס\"ה ימים שבשנה נגד שס\"ה מינים שבקטרת ומיוסדת בראשי פסוקים שם מ\"ה:
יומם יצוה ה' חסדו ובלילה שירה עמי תפלה לאל חיי: ואני תפלתי לך ה' עת רצון אלהים ברב חסדך ענני באמת ישעך: דרשתי את ה' וענני ומכל מגורותי הצילני. הטה אלי אזנך מהרה הצילני היה לי לצור מעוז לבית מצודות להושיעני: אלהים להצילני ה' לעזרתי חושה: ואתה ה' אדני עשה אתי למען שמך כי טוב חסדך הצילני: אתה האל עושה פלא הודעת בעמים עזך. ויושיעם למען שמו להודיעם את גבורתו: הנה אל ישועתי אבטח ולא אפחד כי עזי וזמרת יה ה' ויהי לי לישועה. אלהים אל תרחק ממני אלהי לעזרתי חושה:." + ], + [ + "בספר יוסף אומץ אות תפ\"ד. תפלה זו קבלה מר\"ת האומר בכל יום אני ערב בדבר שלא יארע לו שום פגע רע כל אותו יום ויצליח בכל דרכו:
בבקשה מכם מיכאל וגבריאל ורפאל שתעמדו בתפלה בבקשה ובתחנונים לפני מלך מלכי המלכים הקב\"ה שאצליח בכל דרכי ובכל מקום שאני הולך הן מלסטים שלא יזיקוני הן משדין הן מלילין הן מאיש ואשה מכל דבר רע הן מחרב ודבר הן מרעב הן מכל פורעניות ההולכים ובאו לעולם מן הכל יצילנו ה' אלקי ישראל שלא ישלוט בי לא בגופי ולא במאדי ולא בזרעי", + "יהי רצון מלפניך ה' אלהי ואלהי אבותי שתהא השעה הזאת עת רצון לפניך שתשמע את תפלתי ובקשתי ה' צבאות עמנו משגב לנו אלהי יעקב סלה. ה' צבאות אשרי אדם בוטח בך. ה' הושיעה המלך יעננו ביום קראנו. ג\"פ המלך הגואל. ז\"פ לישועתך קויתי ה'. לפורקנך סברת ה'. ז\"פ גד גדוד יגידנו והוא יגד עקב. כך אצליח בדרכי כמו שעשה יהושע בעבר הירדן עם ישראל ולמלחמה עם הכנעני למלחמה ושב בשלום לארצו עכ\"ל:", + "בספר עבודת הקודש יוסף בסדר כתב קבלה מרבינו יהודא החסיד זצ\"ל שכל האומר ג' פסוקים שסימנם אב\"י. ביושר ולמפרע בכל יום. ניצול מכל צרה:", + "אתה סתר לי מצר תצרני רני פלט תסובבני סלה. סלה תסובבני פלט רני תצרני מצר לי סתר אתה: בטחו בה' עדי עד כי ביה ה' צור עולמים. עולמים צור ה' ביה כי עד עדי בה' בטחו. ה' עוז לעמו יתן ה' יברך את עמו בשלום. בשלום עמו את יברך ה' יתן לעמו עוז ה'.", + "עוד שם. מ\"כ בכתב רב ומקובל שהאומר פ' אלו ינצל מכל צרה:", + "יהי כבוד ה' לעולם ישמח ה' במעשיו.", + "יהי שם ה' מבורך מעתה ועד עולם.", + "המביט לארץ ותרעד יגע בהרים ויעשנו. רומה על השמים על כל הארץ כבודך:", + "יהי רצון מלפניך ה' אלהינו ואלהי אבותינו שתעשה למען רחמיך ובזכות פסוקים אלו ושמות הקודש אשר בהם ושמות הקודש הרמוזים והמצורפים בהם תרחם עלינו ותצילנו מכל צרה ותרצנו ברחמיך הרבים אנס\"ו:", + "ובספר אור צדיקים כתב בשם מדרש הנעלם. ר\"י כד הוי קם בשחרית הוי מצלי ואמר יהי רצון מלפניך ה' אלהי ואלהי אבותי שיהי' לבי נכון ומסור בידי שלא אשכחך:" + ], + [ + "לחן ולחסד
אחר תפלת שחרית יאמר. האזינו השמים ואדברה ותשמע הארץ אמרי פי יערוף כמטר לקחי תזל כטל אמרתי כשעירים עלי דשא וכרביבים עלי עשב כי שם ה' אקרא הבו גודל לאלהינו.", + "יהי רצון מלפניך ה' אלהינו ואלהי אבותינו שתעשה למען רחמיך ולמען קדושת פסוקים אלו והשמות הקדושים שבהם ותננו לאהבה לחן ולחסד ולרחמים בעיני כל רואינו ויהיו דברינו נשמעים לעבודתך ויהיו כל מעשינו לש\"ש ותצליחנו בלימודינו ובכל מעשה ידינו אמן כי\"ר:", + "תם ונשלם שבח לאל בורא עולם.", + "עוד בא לידי סגולות טובות ויקרות מספרים הקדושים. ורפואות אשר שמעתי מאנשים מומחים. ומכתבי רופאים מובהקים. כולם מנוסים ובדוקים:", + "סגולה לזכרון. להתפלל במחשבה על הזכרון בשעת הקידוש בשעה שאומר זכרון למעשה בראשית. שטעתי מאדמו\"ר הרב הצדיק הקדוש מאלעסק שליט\"א בשם זקינו הרב הקדוש המפורסם מהרי\"א מזידיטשוב זצוק\"ל." + ], + [ + "סגולת האבנים.
אבן האודם אבן הזאת נקרא' רובין*בספר ארחות חיים ש\"א אות ה' כתב בשם ס' יפה ללב שכ' בשם הקדוש מוהרח\"ו בכ\"י סגולה לזמן מגיפה תתלה עליך אבן אדומה או של רובין או של דיאמאנטי או שאיילאן או זאפור\"ה אך הרובין הוא טוב מכל השאר אך צריך שיהי' נוגע ממש בבשר אדם ודבוק בו: ומראהו אדום כדם. וכן תרגומו סמקן. וסגולתו שכל אשה שנושאתו אינה מפלת לעולם נפלים ואמרו שהוא טוב לאשה המקשה לילד ואם היו שוחקים אותו ומערבים אותו באכילה ובשתי' מועיל הרבה להריון כדודאים שמצא ראובן שם דמות אדם. רבינו בחיי (תצוה). וכן כ' בספר מדרש תלפיות אות א':", + "ספיר והוא הנקרא שפיל\"ו. והוא מראה תכלת. וסגולת אבן זה שהוא טוב לאור העינים ולכך מעבירין אותו על העינים. ואמרו האבן הזה יועיל לכל כאב ונפיחה באיזה מקום שתהי' בגוף שם.", + "כל האומר מזמור שיר למעלות אשא עיני אל ההרים וכו' סוף כל תפלותיו קודם עקירת רגליו מזמנין לו בת זוגו ההוגנת לו. אגרא דפרקא אות ס\"ג בשם בע\"מ" + ], + [ + "לעין הרע
סגולה להנצל מעה\"ר של איש אחד הבא פתאום. לומר הפסוק וישא בלעם את עיניו וירא את ישראל שוכן לשבטיו ותהי עליו רוח אלקים. שם אות ע\"ב.", + "אם אומר פיטום הקטורת בכוונה או תהלה לדוד. יתיש כח הס\"ס למסור כל חיותו. ואפילו נמסר גז\"ד בידו עליו או על אחד מב\"ב מתבטל הגז\"ד בכח פיטום הקטור\"ת. שם אות ל\"ו בשם כסא מלך.", + "סגולה למי שמתים בניו ח\"ו שהילד אשר יולד אחר מיתת בניו ר\"ל. יקראהו בשם אחיו אשר מת לפניו באחרונה בהוספת שם חדש ויקראהו בשם החדש לראשונה ושם המת לאחרונה ויחיה הילד. סגולה זאת בדוקה היא כי כן הי' מעשה בבת גר\"א אשר מתו ילדיה רח\"ל וכאשר הולידה בן מחדש עשתה כדברי הגר\"א הנזכרים וחי הילד וגם הילדים אשר ילדה אח\"כ חיו. מובא בס' עליות אליהו דף כ\"ז הערה נ\"א. " + ], + [ + "סגולה לקדחת.
יקח הקליפה הדקה מן הביצה ויכרוך סביבות אצבע הקטן של יד ימין מראשו ועד סופו וירגיש כאב גדול וכמו שעה יפול הקליפה מאצבעו ולא יהי' לו עוד קדחת והוא בדוק ומנוסה הרבה פעמים ויועיל בעז\"ה רק שיש ליזהר שקודם שיפול הקליפה הנ\"ל מעצמו מאצבעו לא יקח אותה משם בידים כי לא די שלא יועיל כי אף גם אולי יזיק לו ח\"ו לכן יהי' זהיר כנ\"ל. דרך אמונה אות ס' בשם הרב הצדיק הקדוש מוהר\"ר מיכל מזלאטשוב זצוק\"ל." + ], + [ + "סגולה למי שאינו יכול לישן
יצייר במחשבתו סלוני המים הרבים הנגרים ועי\"ז יתעורר בקרבו הליחה הלבנה וממנו בא השינה. קהלת יעקב להרב הצדיק הקדוש מדינוב זצוק\"ל אות ש\"י בשם פרדס שער הגוונים." + ], + [ + "דין
סגולה. להמתיק הדינים מעליו. יקח ב' מטבעות ויפיל עליהם גורלות גורל א' לד' וגורל א' לעזאזל. המטבע שיצא עליו הגורל לד' יתן אותו לצדקה. והגורל אשר עלה עליו לעזאזל ישליך אותו לאיבוד ועי\"ז נמתק הדינים. ליקוטי מהר\"ן." + ], + [ + "דרך
סגולה למי שרוצה לצאת לדרך שיתן לו חבירו איזה מטבע ויציין את המטבע בשליחות שיתן שם לצדקה ויהי' שליח מצוה ושליח מצוה אינו ניזוק. שם בשם ס' חקי חיים מחתן המג\"א ז\"ל.", + "כתב לי הרב הג' אבד\"ק פלונסק שיחי' בשם ש\"ב הגה\"ק מופת דורו הרב מו\"ה אברהם אביש'ל זצ\"ל אבד\"ק פראנקפורט דמיין. מכי\"ק. על סגולות ורפואות וקמיעות." + ], + [ + "לסער שבים
בנהר ונחל שוטף. כתוב על קדירה חדשה מבחוץ אלו השמות עַלְתֵעַג קִתַאָ הַוְאמִובַ וזה יוצא מר\"ת של פסוק פ' נח עשה לך תיבת עצי גופר קנים תעשה את התיבה וכפרת אותה מבית ובחוץ בכופר. וגם תנקד בניקוד של אותיות הפסוק." + ], + [ + "להבין הלכה או פסוק
יאמר בכוונה גדולה יהר\"מ השם הקדוש שִאָאָצָים שר החכמה והשכל שתשלח לי המלאך פתחיאל שיבאר לי הלכה זו או פסוק זה. כך תאמר ק\"א פעמים. ופניך יהי' נגד דרום. ואז יבין וישכיל הענין עפ\"י השגה.*עוד כתב מצאתי סגולות בכתב יד קודש של זקיני הגאון הקדוש ר' צבי הירש זצ\"ל אבד\"ק ברלין בן בתו של החכם צבי ז\"ל: . " + ], + [ + "לכאב שינים.
ראיתי שנוקבין ביתד כידוע באלו אותיות כתובים בנתר על הדלת גדא גדס גלא גלס.", + "ובספר אחד מצאתי כך. יקח יחד מהנפח בחנם למען השם וגם נתר בחנם ויכתוב על הכותל זה איש ישיש גשישוש אשריטוש ותקע בכל אות ושאל אם עדיין כואב לו ובמקוה שיכלה הכאב יתקע היתד שלא תמוט ולא יבא לו החולה לעולם. וצריך לתקוע במקוה גבוה שלא יקחוהו משם. ע\"א תשא עליך קמיע שכתוב עליה שם אופלא:", + "רפואה טבעית ג\"כ מספר הנ\"ל אומגילעשטין קאליך כמו אגוז קטנה וגם שמן זית כמו שני לעפיל פיל וינוח הסיד תוך השמן זית ויעמוד אצל האש ביז דער קאליך אפ גילעשט איז ויעשה מזה קוגיל ויניח על השן ויתרפא בו ע\"כ:" + ], + [ + "אויב
סגולה להנצל מכל אויב ומסטין ופגע רע ותהי' אימתו מוטלת על הבריות כל היום. יאמר פסוק זה בבוקר אחר ברכות השחר תיכומ\"ו ג\"פ. וזהו.", + "לא יתיצב איש בפניכם פחדכם ומוראכם יתן ד' אלקיכם על פני כל הארץ אשר תדרכו בה כאשר דבר לכם. בשם ס' אחד." + ], + [ + "דאגה
סגולה נפלאה להנצל מכל דאגה ויהי' כל היום שמח וטוב לב. ואמר תיכומ\"ו אחר ברכת השחר בלי הפסק כלל בשום דיבור ג\"פ מיכאל הכהן הגדול שר ואפטרופוס של ישראל. שם בשס ס' אחד." + ], + [ + "דיבור
סגולה מי שנתאלם וניטל ממנו כח הדיבור ר\"ל. להשים בפיו קליפות אתרוג ותראה פלאות. שם בשם ס' ילקוט משה." + ], + [ + "סגולה להריון ולגדל בנים.
אשה שהיא קשת רוח בגידול בנים או שאין לה כלל ח\"ו תאמר לאחר הדלקת הנרות ההפטורה של יום ראשון דר\"ה. וטוב שתבין מה שהיא אומרת ותאמר בכוונה. ויש לה ליתן קודם הדלקת הנרות איזה פרוטות לצדקה ויש לכל אשה לעשות כן. ועי\"ז תזכו. לבנים טובים תלמידי חכמים. ספר שערי האמונה בשם ס' זר זהב שעיר הקודש ירושלים יש להם קבלה זו מהאריז\"ל:", + "אם יש ח\"ו צרה גדולה על העיר יאמר כל א' וא' אותם פסוקי תהלים באותיות של שם אותה העיר דרך משל אם העיר נקראת איזמיר יאמרו כל הפסוקים שבתהלים המתחיליה באות א' ואח\"כ הפסוקים המתחילין באות י' ואח\"כ הפסוקים המתחילין באות ז' וכן כולה עד גמירא והיא סגולה אמתית בעזרת האל יתברך והוא ג\"כ סגולה לכל הצרות שלא יבואו. מדרש תלפיות אות ב' בשם ספר קיצור לוחות הברית: " + ], + [ + "סגולה לשמירה
כשתצא מן העיר תקח קומץ עפר מצד ימינך ותאמר עליו ויסע מלאך האלקים ההולך לפני מחנה ישראל וילך מאחריהם ויסע עמוד הענן מפניהם וילך מאחריהם ותאמר מיכאל מימיני בשם אלהי אברהם. ותקח קומץ עפר מצד שמאלך ותאמר ויבא בין מחנה ישראל ויהי הענן והחשך ויאר את הלילה ולא קרב זה אל זה כל הלילה גבריאל משמאלי בשם אלהי יצחק. ותקח קומץ עפר מלפניך ותאמר ויט משה את ידו על הים וישם את הים לחרבה ויבקעו המים ותאמר אוריאל מלפני בשם אלהי יעקב. ותקח קומץ עפר מאחריך בשם אלהי דוד מלך ישראל ושכינת אל מעל ראשי בשם אלהי ישראל. ותפזר העפר לארבע רוחות העולם ותצליח בכל הדרך ולא תפחד משום דבר בעולם. מדרש תלפיות אות ד' בשם כתיבת יד" + ], + [ + "אויבים
קבלה בידינו אס ילך אדם בדרך אויבים ויראה אויבים באים יקרא זה הפסוק ויושע ה' ביום ההיא עד סוף הפסוק ויחשוב זה השם בלבו ובעיניו באותיותיו ובנקודיו והוא זה נעורירון. שם בשם כו':" + ], + [ + "להצלחה
בבואך לשולחן אמור רפאל ויתברך לחמך ומימך. בצאתך לדרך זכור דניאל תנצל מכל פגע רע בבואך לפני מושל או מלך זכור בדניאל ותצלח. שם.", + "אוריאל נרמז בפסוק וראית את אתורי וכו'. מי שאומר אותו שבע פעמים בכל יוה בנשימה אחת בשעה שיקום ממטתו בידים נקיות מובטח לו שיצליח באותו יום. שם.", + "שא אצלך אבן שנמצא בקורקבן של תרגגול שהוא דומה לקרוסטאל מזכר לזכר ולא יוכל שום אדם לעשות לך רע כלל." + ] + ], + "Remedies": [ + [ + "עניני רפואות
כל הדברים ששותים או אוכלים לרפואה צריך דוקא שישב בשעת אכילה או שתיה. בלבד בשעת עיפוש ר\"ל לעשות דוקא מעומד.", + "כל דבר רפואה שצריך לאכול או לשתות צריך שיהי' אליבא ריקנא או קודם שכיבה ולא יאכל ולא ישתה אחר זה לערך שעה או יותר ואם נאמר בפירוש באותו רפואה שצריך להמתין יותר. צריך להמתין יותר.", + "אם אוכלין או שותין דבר רפואה במשקה או במאכל יזהר שלא יהא הרבה המשקה שלא יתבטל כח הרפואה ועל כל פנים יזהר שלא יתבטל כח הרפואה בס'. תולדות אדם:" + ], + [ + "דלקת המוח. רוקענמארק ענטצינדונג
סימניו כאב תמידי באחד המקומות בהשדרה. ולמען הכר בברור צריך למשמש כל אורך השדרה באצבעות. אז במקום ע\"י הדחיקה באצבעות הכאב מתחזק. הרפואה היא העמדת עליקות על מקום הכאב. ולהניח רטיית האבעבועות על מקום הכואב. דרכי הרפואה:" + ], + [ + "הדפק
בבואך לבקר את החולה אז יהי' לך הדפק כמורה הראשיי (הויפט פיהרער) כל שהדפק ממהר יורה על התגברות החלי. וכל שהמהירות מתמעטת כן יורה על הקטנת המחלה וסכנתה. וכל שהדפק מתקרב אל מעמדו הטבעיי כן קרובה יותר שיבת הבריאות:", + "דפק המהיר מטבעו הוא סימן תמידיי המורה על מחלה ממיני הקדחות. פיבער קראנקהייט.", + "באמצעות הדפק נוכל כמו כן להבדיל בין שני מיני קדחות. היינו בין קדחת מפסקת (וועקסעל פיבער) ובין קדחת מחלשת (נאכלאססענדע) לאשר כי במין הראשון נעשה הדפק למועד ידוע שוקע לגמרי. ובמין השני נשאר הדפק מגורה יותר או מעט גם במועד החלשת והתמעטות מעמד כקדחות.", + "כשהאדם הוא במעמד בריאותו. למשל במגודלים יותר מכך &80 דפיקות במינוט. ובילדים עד ב' שנים יותר מן &100 דפיקות ברגע (מינוטע):", + "למען להכיר כל אלה מהדפק. מהצורך להניח 3-4& אצבעות היד על הדפק (העורק) למען להרגיש אותו ברוחב ד' אצבעות להחזיק את האצבעות משך זמן מינוט אחד ויותר. למען שום לב אל הנקודה המורגשת בעת המישוש ולדחקו. פעם להגדיל הדחיקה ופעם להקטינה. או לשנות הדחיקה ע\"י האצבעות למען להרגיש אל נכון את ההכשרה של העורק להדחק אשר לזה צריך הרגל ואימון היד להרגיש.", + "עם בקור הדפק צריך תמיד לשום עין ולב ולהתבונן על שאר מקרי הקדחת. היינו אם כשהדפק מתמלא ומתחזק יתגברו לפי ערך גם הכאב החום והדבור בלא דעת. ואדמימות השתן. וכדומה. אז בלי ספק שהמחלה הוא מתכונת הדלקת ודורשת אופן שימוש אופן הרפואה במנגדי ההבער*ובזמנים ידועים יכול הדפק להתהוות מלא וגדול גם בלא דלקת. זה נמשך לפעמים ממלוי דם מקומיו בהחזה. בפרט מסבל הטחורים: :", + "בבוא הרופא לבקר את החולה לא ימשש תיכף את דפקו. כי ברוב החולים משתנה הדפק מביאת הרופא לבקרו. ע\"כ צריך הרופא לדבר מקודם עם החולה דברים המיושבים על הלב איזה רגעים. למען להרגיעו ואח\"כ למשש את דפקו. כן צריך לשוב לב אל מדריגת חום האויר של החדר שהחולה שוכב בו. ועל אכילת חמה שאכל החולה מקודם. או תנועת הגוף וכדומה. אשר כל אלה יוכלון לפעול השתנות בהדפק. (דרכי הרפואה מהפראפעסאר הופעלאנד באקאדעמיע דברלין):" + ], + [ + "אוזן
לכאב האוזן. קח בצל וצלה אותה ושים בה שמן שקדים מרים ותסוך באוזן תראה פלאות. סגולות ישראל בשם ספר א':", + "ע\"א קח מרה של דג ושים באזנו. שם." + ], + [ + "הקאה
אם מקיא מה שאוכל יקח בצלוחית חומץ חזק וישים בתוכו קצת פאטיש ויערב היטב עם כף ועי\"ז יתמלא הצלוחית עם שוים וישתה כך. בדוק. כתר תורה עץ חיים." + ], + [ + "לחולה הייב-מוטער
קח מושקט ניס ותכתוש דק דק על ריב אייזין וקח חמאה בלי מלח ותערב עם המושקט הנ\"ל. ותקח קליפה של אגוז לועז שקורין וועלשנה ניס ותמלא את חלל של הקליפה ותניח על הטבור והאם תאכל מזה. וכשתראה שאכלה אזי תמלא שוב שנית. כך תעשה פעמים ושלש ויועיל בעז\"ה. מפעלות:" + ], + [ + "זיעה
אם רוצה להזיע. יקח באפטייק באזיווע קוויאט ויבשל כמו טעה וישתה קודם שילך לישן. או ישתה מיץ הלימוני וגם הוא מביא זיעה והוא מתמתק עם צוקר. היכלי שן פ' תבא." + ], + [ + "עוד להנ\"ל
באפטייק סאיליציל פילווער מחיר &2 פראשקיס &12 העללער. ויקח &1 פראשיק בתוך כף עם מעט מים. ואחר שעה יקח ג\"כ פראשיק א' כנ\"ל. ויזיע*ונודע מפי רופאים שכל אדם ובהמה וחיה כל גופו וכל איבריו מלאים נקבים דקים קטנים עד שא\"א לראותם ולפיכך כשיש לו כאב בבני מעים ואיברים הפנימים וכיו\"ב כשהוא מזיע הכאב יוצא ממנו. היינו משום שאותו מוגלא וכאב ומיחוש שבפנים יוצא דרך אותן נקבים ומזיע ונתרפא: ", + "זיעה היא רפואה לחולי הקדחת. לקוטי עצות." + ], + [ + "לזיעת הרגלים
ישרף האלוין (או יקח גימאליניס האלוין) ויערב עם רייזשטארק וימשח במקום הזיעה. סגולות ישראל." + ], + [ + "זכרון
לנער שלא ישכח תלמודו. קח פלפל (פפעפער) וזנגב\"ל (אונגבר) חלק כחלק ותדוק אותה היטב ועשה אותם בחמאת בקר ואח\"כ בדבש שהוסר הקצף. ר\"ל שיסיר מה שיעלה מן הרחיחה ועשה הדבש עם הסמים הנזכרים ועשה מהם גרעינים ואכול א' בבוקר וא' בערב. ומי שיעשה אותם שבוע אחד יזכור כל מה שילמד. ואם יאכל אותם ב' שבועות יזכור כל מה שישמע. ואם יאכל אותם ג' שבועות לא ישכח כל מה שישמע לעולם. ", + "ויש בו י\"ב סגולות ירפא הצרעת וכאב השיניים ויעקור אל בלגא\"ם ר\"ל מי שצוארו חולה. ויוסיף תאות המשגל. ויאמץ עושהי וסבוב הראש מן הרוחות ויסיר הכשפים ומן כאב החללים והמתנים הקרים או חמים ומערבוב הדס ומן הטחורים ומהכליות. סגולות ישראל בשם כת\"י מערבי:" + ], + [ + "לחולה נופל ל\"ע
יקח באפטייק שמונה דעקי קאלי בראמאטי מחירו לערך &80 העללער וישים את הנ\"ל בתוך ליטער מים עד שיומק. ויקח מזה בבוקר גלעזיל א' וכן בערב וימשוך לקיחתו מזה הליטער חודש אחד. ויקח כזה שנה תמימה. רק צריך לשאול ג\"כ לרופא אם יש לו חזה בריאה וחזקה. כי הוא מזיק מאד להחזה. ובדוק שמיום לקיחתו לא יראה עוד את החולאת רק יבוא על גופו נגעים וכדומה ועייניו יהי' דומעות. ואח\"כ יתרפא מכל זה. עוד להנ\"ל קח החולה והעמידהו תחת אילן לוזים וקח מקדח ועשה חור למעלה מראשו באילן ותקצץ שערות מעל ראשו ותחוב בחוך החור הנ\"ל וקח עץ ותחוב בתוך החור ויאמר הא לכה חלקכם. וטוב ג\"כ למשוגעים ולכל מיני חיצוניות לעשות כן. סגולות ישראל.", + "עוד להנ\"ל יזהר כל ימיו לאכול דבר יום ביומו חרדל (גארטשילי) ט' גרעינים ומובטח שלא יהי' לו באותו יום בודאי. וצריך לזהר שלא יענה עצמו בסגופים ובעינוים. ויזהר מאד ממאכלי חלב וגבינה. וגם צריך לזהר במה שיכול לעצור ולסרס עצמו. ויזהר מאד שלא לאכול שום דבר מר ולא יראה בשום מת או נבילה מכל אשר הי' רוח חיים באפו אפי' בדגים מחים. שם. עוד להנ\"ל קח שער מכלב שחור וחלה בצווארו. שם:", + "עוד להנ\"ל תקח זעפרא\"ן מבושל ביין וישתה ד' ימים ויתרפא. שם בשם הרה\"ק מהר\"ש שרעבי זי\"ע:" + ], + [ + "טחול
לחולי הבאה מצד הטחול. ישתה מים הצבועים בצבע ברזל. והם מסוגלים לכל תחלואי טחול. תמצא באפטייק*מי שיש לו טחול נפוח בחולי נשימתו קצרה ובטורח כל דהו נלאה בכשלון ברכים. רפואתו ללבן חתיכה של ברזל באש ולכבותה במים מאה פעמים וישתה אותם ג' ימים ומיד יוקטן הטחול ויחזור לבריאתו. וזה בדוק ומנוסה. דברי יצחק בשם ספר כסא מלך דף מ\"ג ע\"ב:
ובספר דברי חיים (לחנוכה) כתב וז\"ל ידוע שלפעמים נותנין לרפואה איזה דבר שהוא מתנגד עפ\"י הטבע. כמו אם יש לאדם קישוי בכבד. או בטחול שותה מי החמין שבמקומותם הם מתקשים למאד. ומקשים כל דבר הן עשבים הצמחים וכדומה. והטעם הוא כי טבע האדם ותנועתו מתגבר על הטבע המים ומכח התנגדות ההפכים נתרככו קשיות הטחול: . מפעלות. או ישתה מהמים שנפחים מצננים בו הברזל ז' ימים בכל יום אליבא ריקנא. עוד להנ\"ל. יקח זבל צאן ה' גרגרים ויערב עם חומץ חזק וידבק על הטחול ויתרפא. סגולות ישראל.", + "עוד להנ\"ל. וכן למי שיש לו כאב בהכבד או נפוח. וכן לשאר איברים הפנימיים שיש לו בהם כאב או נפוח. יקח מהמים שבביתו (שטוב וואסער) ויתן בהם מלח וכן יתן לתוך ליטרא מים &8 לעפיל יי\"ש חזק. ויעשה לו מזה בכל שלש שעות אקאלטין אומשלאג. ובקיץ ביום שהחום גדול יוכל לילך בהקאמפרעס על השוק ג\"כ ובלילה יוכל להיוח מונח יותר:" + ], + [ + "ילדים.
כשמתחילין השינים לצאת ימרחו בשר שיניו בחמאה או שומן תרנגולת. או תתלה בצוארו שן של סוס או שן של כלב וימרחו עורפו וגרונו בשומן ויצאו שיניו בלי כאב. סגולות ישראל." + ], + [ + "קאכ-הוס.
יבשלו לו בעריקיס עם קאנדיל צוקער בישול הרבה ויתנו לו המרק לשתות וטוב ליחן לו חלב ובריסטט טהע ודבריה מתוקיה ושמנים. שם." + ], + [ + "למאזלען.
עיקר השמירה שישכב בחדר שיהי' אויר ממוצע לא חם הרבה ולא קר. ומי שיכנס מבחוץ לא יבא תיכף להחולה. גם בשעת פחיחת הדלת לא יגיע הקור להחולה כי יש סכנה שלא לשוב המאזלען לתוך הגוף ח\"ו. וישתה רק רוטב כחוש ולא ישתה דברים חמוצים וקרים. וטוב שישתה חלב עם מים או לאקריץ. והכלי יהי' חם. אם חרבו ויבשו המאזלען יזהר ב' שבועות אח\"כ שלא יאכל וישתה דברים קרים ולא יתקרר את עצמו. שם." + ], + [ + "לכאב ביד או ברגל.
יקח שני פעקליך טוטין חזק וישרו מע\"ל ביי\"ש חזק ואח\"כ ישרו ביי\"ש זה טיכליך ויסחוט מעט ויניח על מקום הכאב. בדוק*ולמי שיש לו הערמאטיס או כאב בוקריזעס יקח באפטייק צלוחית נערוואטיק מחירו &80 העללער וימשח מזה במקום הכואב ויוטב לו: :", + "עוד להנ\"ל יקח בעד שמונה העללער גארטשיצע ובעד שמונה העללער קאמפפער ובמד ארבעה העללער שמן ובעד ארבעים העללער סאלימנאק ויתן את כל זה לתוך צלוחית ויתן שם מעט מים ג\"כ. אין דאס גוט דורך שלאגין עד שיהי' כמו זאלב ויסוך מזה היטב במקום הכואב שני פעמים בתוך מעל\"ע. בשם אדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל.", + "עוד להנ\"ל יקח פראנצעזישען טערפיטוהן ויסוך מזה היטב במקום הכואב.", + "עוד להנ\"ל יקח יי\"ש חזק &116 ליטער. פראנצניזישען טערפיטוהן &16/1 ליטער ויערב אותם ביחד ויתן לתוכה &2 ווייסיל מן בצים אין דאס גוט דורך שלאגין ויסוך מזה היטב במקום הכואב ערב ובוקר.", + "רגלים קרים מתחממים אם תרחצם בשכר. שבט מוסר פ' י\"א." + ], + [ + "ליבלת שקורין ווארציל.
ילך לעת ערב להנפח שקורין קאוואל וירחץ היטב את ידיו או במקום אחר שהם נמצאים בהמים אשר כבה את הברזל כל היום. כן יעשה איזה ימים. בדוק:" + ], + [ + "לכאב הכליות
יקח באראווע וואססער ויטבול בו מטפחת ויסחוט אותו היטב ויעטוף בזה במקום הכאב בכל ב' או ג' שעות. ובלילה יוכל להיות מונח יותר." + ], + [ + "לחלישות הלב
בכל בוקר תמלא פיך מים קרים וצלולים ותמתין עד שיתחממו המים ותפלוט. וכן תעשה פעם שנית. וכן תעשה פעם שלישים שתמלא פיך ממים קרים ותמתין ג\"כ עד שיתחממו ותפלוט. ותהא רגיל בזה. וגם תוכל לעשות באמצע היום אם ח\"ו יארע כאב לב באופן הנ\"ל ודע שיש כמה מינים מיני כאב לב וטוב לזה לאכול אלקורמיס או דיארידון תמצא בקופת הרוכלים. מפעלות." + ], + [ + "למכה או זאניץ
יקח שומשמין (מאהין) בעד &3 העללער וידוך היטב במכחשת. ויקח דבש בעד &2 העללער ויערב אוחם היטב ביחד וימשח מזה על חרט ויניח שם: עוד להנ\"ל", + "יקח בעד &6 העללער הידראגעניא וימשח מזה על חרט ויניח שם*עוד להנ\"ל יקח שמרים שקורין היווין וימשח על חרט ויניח שם. וזה מתיך המורסות הקשות ובמהרה יפתח. ואחר שנפתח המכה יקח הויט שעל החלב ויתן שם מעט נאפט ויערב היטב ויניח שם: ." + ], + [ + "עוד להנ\"ל
יקח באפטייק. עמפלפאסקאם וגם יקח הידראקראגירי מחיר של שני המינים &10 העללער וילוש אותה היטב ביחד וימשח מזה על חתיכת מטלית ויניח על מקום הכואב פ\"א בכל י\"ב שעות. או פ\"א בכל כ\"ד שעות.", + "עוד להנ\"ל יקח ביצה חיה שלימה בקליפתה ושלשה תאנים ויכתוש אותם היטב במכתשת עד אשר יהי' דק כמו משיחה וימשח מזה על חרט ויניח על מקום הכואב.", + "עוד להנ\"ל יקח הירז או סעמני ויתן לתוך שק קטן ויניח לתוך מים רותחין ויתן על מקום הכואב. וכן יעשה בכל שעה. ובלילה יוכל להיות מונח שם יותר.", + "ולמי שיש לו תערובות דם בלוטפערמישונג ובכל פעם יוצא מכה בשינוי מקומות. יקח באפטייק בלאטרייניגונגס-טעה ויבשל אותה וישתה מזה בכל יום ג\"פ: " + ], + [ + "ולמי שיש לו שקראפיל ר\"ל
יקח באפטייק האמבורגער וואנדער פפלאסטער וימשח מזה על מטלית ויניח על מקום השקראפיל ביד או במקום אחר שיש לו השקראפיל ויתרפא במהרה מחירו &80 העללער." + ], + [ + "צו איין מילך דריז
או לאשה שיש לה כאב דדים או נפוח. יקח באפטייק זשיפאווי מאשטש וימשח בזה על מקום הכאב או הנפוח או ימשח במקוה הנ\"ל עם שומן של ארנבת (האזין שמאלץ)" + ], + [ + "לפתוח כל מיני אבעבועות
יקח מוח השדרה של כבש וצימוקים שחורים ותכתשם יחד וערב עמהם חלמון ביצה ומשח בו האבעבועות. סגולות ישראל בשם ס' האח נפשנו." + ], + [ + "למכה שיפתח
סגולה למכה היוצא מבשר האדם ב\"מ ולא נתבשלה. ולפעמים הוא מוצאת תחת אצילי ידיו וכיוצא, ככה תעשה. עשה רקיק אחד לאחר שתאפה אותה בעודה חמה תעשה עליו מעט דבש נקי ועליו מעט זעפראן כתוש וכתוב עליו שם רְיָטַא ותן על המכה ותראה תשועת ד' כהרף עין וזה בדוק ומנוסה אלף פעמים.*עוד להנ\"ל יקח זבל הכלב ותעשהו אבק דק ותבלול אותו עם דבש ואודם ביצה וכרכום ותשים על המכה מיד יפתח המכה ובדוק. סגולות ישראל. שם בשם ס' נפלאים מעשיך:" + ], + [ + "מכה
לעשות דבר המושך ליחה מן המכה. יחתוך בצל ויערב עם דבש ובורית ויטגן הכל באיזה חרס וישים על המכה. שם." + ], + [ + "לכל מיני מכות
וכן לאשה שיש לה כאב בדדים או נפוח. יקח שבע מינים אלו. קאניפאני. בורית. שמן. דבש. חמאה. ראם. כל מין בעד &4 העללער. בצלים לפי הערך. הבצלים יחתוך שיהי' דק ויבשל את הבצלים בתוך כלי עד שיהי' רכים. ויוכל ליתן בתוך הבישול מעט מים. ואח\"כ יתן כל המינים הנ\"ל ביחד לתוך כלי ויבשל אותם היטב ויערב אותם בכל פעם בשעת הבישול. ואח\"כ ימשח מזה על מטלית ויניח על מקום הכואב וטוב שיניח בעת שהוא חם מעט. בדוק:" + ], + [ + "מקשה לילד
תן לה בחוטמה שנופטאבאק ואז תצא הוולד עם השליא ממנה. סגולות ישראל" + ], + [ + "לנשיכת כלב שוטה
קח בצל ודבש וכתוש וערב עמו מלח ועשה משחה ומשח הנשיכה ויתרפא בעז\"ה*ראיתי במכ\"'ע מחזיקי הדת שנת השתיים עשרה נומר &11 וכתב שם המחלה האיומה הזאת אשר תראה אותותיה אותות חמת שגעון (טאלוואוטה) הבאה לרגלי נשיכת כלב שוטה או חתול זאב וסוס שוטים. נוראה הוא על כל סביבה ותפול זועה ובהלות על כל שומעי שמעה. האיש אשר פגעה בו המחלה הנוראה הזאת כבר אמרו נואש לחייו מאין חכמה ואין עצה נגדה. וכל עמל הרופאים להשיבו לתחיה עלה בתהו. אולם את אשר לא פללנו ראינו בדורינו. כי קם החכם פאסטעהר בפאריז ויגע ומצא תרופה נכונה להציל חולים כאלה מרדת שחת ולהשיבם לאיתנם. מאלפי חולים נשוכי כלבים שוטים אשר נרפאו על פי שיטת פאסטעהר מתי רק שנים או אחד מני אלף. והם אשר אחרו את המועד הנכון לרפואתם:
ובשם הרופא ופראפפעסאר ברינגאטעללי מעיר פארמא באוטאליען. שישתמש החולה כזה. אינערליך ואויסערליך קאנצענטרירטע זאלצזיירע. וישתה הנשוך ממים הללו. גם ירחצו הנשיכה כמה פעמים ביום עם מים הללו. וכתב הרופא הגדול הנ\"ל שריפא במים הללו נשוכים רבים. ואפי' לא התחילו להשתמש בהם עד אחר עבור ימים רבים מעת שננשך ושהרפואה בחונה ובדוקה. אבל צריך להתעסק ברפואה הזאת ימים רבים תכופים. אבל זה צריך שיעשה הכל עפ\"י רופא מומחה כדי לשער כמות צורך דקדוק במים את מים השורפים כאש הנ\"ל:
בספר רפואות מרופא זמננו כתוב לאמר למי שקרה האסון להינשך מכלב שוטה או מהחשוד בזאת אז אין עצה כי אם להשמיד את הארס במקום הנשיכה. וזה יצלח על היותר בדרך השרפה. יוקח מחט רקמה (שטריק נאדעל) וילהטנו באש ויקדור במקום הנשיכה. ויש להתבונן כי אותם המקומות הזבים אך מעט דם ואינם נראים כל כך אדום הם המסוכנים ביותר. וע\"כ צריך ללהטם עמוק עמוק אחר הלהוט צריך לשפוך על כל מקום נשוך מעט חמוץ חומץ (עסיק זוירע) חריף או חומץ סאל פעטער ע\"'כ במכ\"ע הנ\"ל: . שם:" + ], + [ + "נפיחות הגוף
לכל מיני נפיחות שקורין גישוואלין. קח סולת נקייה ושמן של אגוזים ודבש טוב ויין טוב ותטגן במחבת עד שיהי' עב ותמשח שם ויועיל בעז\"ה. מפעלות:", + "עוד להנ\"ל יקח בעד &12 העללער יאליווע שפירטיס או יאליווע זאלב. וימשח מזה במקום הנפוח שני פעמים ביום:" + ], + [ + "לעצירות
יקח רי בארברי. או פיאקער פאלווער וישתה אח\"כ מעט מים" + ], + [ + "לפשפשין שקורין וואנצין
יקח מרה של שור ויבשל במים וימשח בזה בין הזויות. או ימשח בחורין חלב בהמה. או בשמן זית:", + "עוד להנ\"ל תמשח המטה במרה של שור מעורבת בחומץ ויברחו כולם. סגולות ישראל. ", + "למי שיש לו אדום או שימעל בצוואר. יקח בעד &20 העללר באראווע קוואס ויבשל חצי ליטרא מים ויתן מהנ\"ל בשעת הבישול או אח\"כ כ\"ז שהמים חם שני קאווע לעפעלעך ויערב את זה היטב. ובכל שעה זיך דערמיט אויס גארגלין כמו כן מועיל הנחת רטיית החרדל. (גארציצע) או שאור (זאוערטייג)." + ], + [ + "קדחת
סימניה. קור. חום. מהירות הדפק. עיפות. השתנות מראה השתן. המקרים האלו נמשכים או בכל משך הקדחת ובמדריגה אחת. או כמו שהיא לרוב פעם יתגברו. ופעם יחלשו.", + "המחלה נמשכת מן &1 עד &7-14-21-28 ימים. הימים האלה כאשר לרוב בהם תגמר המחלה נקראים גבולים הכרעיים (קריזיס).", + "כל חולה קדחת צריך לשכב ולנוח. והשכיבה פועלת בקלת המחלה. את סיבוב הדם היא מביאה לקו השוה ואת הדפק היא משקטה ובזה הוא עוזר להטבע להוציא לאור הכרעת המחלה (קריזיס) בשלימות הראוי. בכלל נוכל לומר ששכיבת החולה במטתו היא תנאי הכרחי ברפואת כל חולי קדחת:", + "כל חולה קדחת צריך שישתה בשפע והטבע בעצמה דורשת והעד מהתעוררות הצימאון בכל חולה קדחות. השתי' צריכה שתהא מים זכים או מי בשול שעורים מי גריסין (גרופין) אי מי פירות:", + "חולה הקדחת צריך למנעו מאכילה, החולה לא יאכל שום מאכל מזין כי אין בכח האיסטומכא לבשלו. מה שיאכל ישאר בו בלתי מבושל ויתהפך לחומר בלתי נקי. מי שמאכיל חולי הקדחת היא מזין את המחלה ולא את החולה. ועכ\"פ נוכל לתת לו רק מין ממזון מימי מרק קלוש עם גריסין (גרופין) או רק מי פירות. מאכלי בשר מגבירים את מעמד הקדחות:", + "האויר בחדר שהחולה שוכב בו צריך שיהי' תמיד מקורר ונקי. ובזה הוא ממעט תנועת ותגבורת הקדחת ושומר מלעבור לתכונת הדלקת ולרקבון אויר בלתי נקי אויר חם אויר סגור היא בעצמו יוכל לגרום שהמחלת קדחת פשוטה תעבור לקדחת רקבות. מזג האויר לא יהי' יותר מן 13& עד 15& גראדין. והיותר טוב ומועיל לנקות האויר הוא ליתן שיעבור אויר חדש להחדר שהחולה מושכב. וטוב לזלף (אויסשפריצין) החדרים בחומץ ייני (וויין עסיג).", + "חולה הקדחות. צריך שיתכסה כראוי אבל לא במכסה כבד. ישכב על כר של עור הממולא בשער עזים (מאטראץ) ולכסות עצמו במכסה צמר. כרים מנוצות (פעדערק) מזיקים:", + "ההכרח שיהי' לו הרקת הגוף (שטיהל גאנג) עכ\"פ פעם ביום. ובאם שכלכול הפירות לא יפעלו בו הפני' יופקד לעת ערב חיקן מרכך (ערווייכענדעם קליסטור) או חיקן עם שמן. וטוב לסוך אותו איזה פעמים עם חומץ יין (וויין עסיג). וע\"ל דף נ\"ה ע\"ב.", + "דרכי הרפואה מהפראפעסאר הופעלאנד באקאדעמיע דברלין:", + "העיטוש בחוליים הנושנים לבד חולי החזה והריאה. הוא אות טוב. כי מורה על בישול וחוזק כח הדוחה אשר במוח. פרקי משה." + ], + [ + "חמיצות בהקיבה
רעבון. ולפעמים מאוד חזק. אבל בלא צמאון. פיהוק חמוץ (זאויערע) גרעפצין. אופשטאסין) הנשימה והרוחות היוצאות חמוצים המה. ולפעמים כעין הרגש שריפה (ברענונג) באוסטומכא. וכאבים חותכים בבטן (שנאידונגין) התגברות המקרים אחר אכילת מאכלים פועלי החמיצות:" + ], + [ + "הרפואה היא על שני אופנים
על ידי התרופות היונקים ובולעים החמיצות. והמה מאגנעזיע. קארבאניקום. עיני הסרטן. מי הסיד הבלתי כבוי אקווא קאליס היותר פועל והיותר תאמי הוא באלאס אלבי רק לא בשיעור גדול ולא בשימוש זמן ארוך. למען לא נקלקל כלי המציצה. כן פועל נאטרום הקארבאניצי. קאלי קארבאניקי. נאטדי קארבאניקי. אממניאם תרופות השווים להמרה. מרת השור פעלל טאארי האליוז:", + "הרפואה השרשית הוא אופן הרפואה המגדרת בעד התהוות החמיצות תנועת העכברים (בעוועגינג די מושקעלין) שימוש מאכלי בשר. לחזק כלי העכול. ע\"י תרופות מרות. דרכי הרפואה מהפראפעסאר הופעלאנד באקאדעמיע דברלין." + ], + [ + "צו קרעמפפע
יקח פפעפער מינץ טראפין ויתן עשרה טיפות על חתיכת צוקער כן יעשה בכל יום:" + ], + [ + "ראחים קאטאהר
יקח בראהזע ויתן א' קאוע לעפיל מלא לתוך &4/1 ליטער מים ואיזה פעמים ביום זיך דערמיט אויסגארגלין.", + "עוד להנ\"ל יקח בעד 10& העללער קוואס-באראווע ויתן א' קאפע לעפיל לתוך 4/1& ליטער מים וימשוך מזה לתוך החוטם עד שיצא דרך הפה וגם יקח באפטייק באר וואזעלין וימשוך מזה תוך החוטם:" + ], + [ + "לכאב ראש
להניח על המוח פת סולת הנטבל ביין טוב אונגאריש וגם טובה הוא לחולי העיניים. בארת המים בשם הרב הצדיק הקדוש מוהרמ\"מ מרימנאב זצוק\"ל:", + "עוד להנ\"ל תבשל ווירמיט במים צלולים. ויש קורין פיעלין והנח על הראש. מפעלות*לסובין על הראש. יאכל דברים קלים כמו צפרים ותורים. ואל ישתה מים כ\"א מעורב בדבש וירחץ הראש בחומץ מעורב בדבש או חומץ שנילושו בו אפונים שחוקים. לבושי שרד:. " + ], + [ + "שיעול
להוסין והייזיריקייט. קח סובין של חיטים ותבשל במים צלולים היטב. ואח\"כ תניחם עד שיצללו המים. ותקח המים הצלולים ותבשל בהם תאנים ולאקריץ ותן לשתות ויועיל. שם. עוד להנ\"ל קח ליכען - טעה. ליכען - קארינע. אייבערשט - ווארצעל. כל אחד בעד &4 העללער. זיס - האלץ בעד &6 העללער. ויקח מכ\"א החצי ויבשל בתוך א' וחצי ליטער מים עד שישאר החצי היינו &3/4 וישתה מזה בבוקר ובערב. ויהי' פושרין בשעת השתי' ויועיל בעז\"ה.*עוד להנ\"ל יגרר צנון ולסחוט ולשתות המיץ עם צוקער או עם דבש כן יעשה כמה ימים. וזה מועיל ג\"כ למי שהוא קשה לו על הלב. סגולות ישראל:
ועיקר הרפואה לשיעול הוא שיראה שלא יהי' רטב ולכן בעת שמתחיל קצת להיות רטב ואין לו פנאי לאכול עתה. יאכל עכ\"פ קצת פת כסנין או איזה פרי. וטוב מכולם הוא שתיכף בבוקר יקח בפיו ליקרעציע (בעריג-צוקער) וכן יקח איזה פעמים ביום והוא בדוק ומנוסה:
ובכל שיעול (הוסטין) המקשה עורף צריך לעטוף החזה בבגד פלאנעל אשר לפעמים זה בעצמו די צורך הרפואה: ", + "עוד להנ\"ל. יקח אפלאש גלייכינבערגער - וואסער ויתן מזה לתוך חצי צנצנת חלב רותח וישתה ב' או ג\"פ ביום:" + ], + [ + "לשיעול ורוקק דם
טוב ליקח &1 דעקי זילאטיהן ווייס. וזהו ארבעה או חמשה חתיכות ולהרתיח רבע ליטרא מים וליתנם שמה. עס זאל זיך אויף לעהזין. ויתן שמה מעט לימינע זאפט לערך שליש לימינע. ומעמ מאלינע סערפ לערך שני לעפיל כדי שיהי' טוב בהטעם ויניח כך עד שיהי' קר ויקח־ מזה בכל פעם חתיכה:" + ], + [ + "השתן
השתן הוא מיץ המורם מן הדם ונולד ממשקים וממאכלים לחים. וראוי שישים הרופא עליו עין הבקורת. ויזכר שהשתן יהי' לקוח בפעם אחת ולא בפעמים הרבה.", + "וגם זה בבוקר אליבא ריקנא שאז בודאי נתעכל המזון היטב. יהי' לקוח בכלי זכוכית טהור ובהיר. לא יביט השתן לכהפ\"ח עד ערך ב' שעות אחר הרקתו וגם לא יאחר יותר משש שעות.", + "באנשים בריאים רגיל להיות השתן שלהם יותר גוונוני (שטארקער געפארבט) אבל באנשים חלושים רגיל להיות כסוף (בלאססער) קציף (שאומיג) עם מעט משקה (אבזאץ).", + "שתן ירוק (געלבער אורין) שצובע את נייר בילובע הנטבל בו מראה ירוק מורה על אבנים בהמרה על ירקון (געלבזיכט). אם יש בהגוף מכה טרייה יתהווה בשתן משקה טריה.", + "שתן חלביי (כמראה חלב) הווה בילדים כשסובלים מחלת התולעים.", + "שומן הצף ע\"ג השתן בודאי נתך שומן הכליות: חוטי בשר על מכה שבכליות כיין אדום על רתיחת הדם וקדחת בוערה. כשיהי' בשתן חתיכות דומות לגריסי עדשים מורה שהוא מן הכבד.", + "לא יהי' לקוח אחר שתיית יין ולא אחר לקיחת משקה הרפואה. ראובארברו וכיוצא בהם שבסבתם בנקל תשתנה צורתו.", + "לא יביט אלא במקום בהיר וגם לא לעין השמש. הרופא הירא משגיאות השתן מפני אויר החיצוני או זריחת השמש יתן יד אל עבר פני הכלי כדי שיפסיק בין השמש להכלי:", + "עצם השתן נולד מעיכול הנעשה באצטומכא. וכמו שעיכול הנעשה כראוי יוסף כח באדם. כך העדרו יסבב חולשה ואת הכל יגיד השתן.", + "השתן העכור יעיד על רבוי הלחות בתוך בטנו. העכורים שאינו מפליש חוש הראות לצד האחר אז יגיד על העדר הבשול. ועוד ששתן העכור אם יזדכך ויצלל מעצמו. או בצד האש יעיד על התחלת הבשול. אבל אם לא יזדכך ע\"י האש יעיד על רוע מזג החולה. מעשה טוביה.", + "בצבע השתן כל עוד שהם יותר לבנים יעידו על רוע העיכול. כל מראה יהי' בשתן זולתי הלבן והכרכומי והאדום הוא לא טוב." + ], + [ + "שתן
מי שאינו יכול להשתין יקח בעד &4 העללער גדאהז ווארציל. ובעד &4 העללער אייבערשט ווארציל ויבשל אותם ביחד וישתה מזה איזה פעמיה ביום*למשתין במטה או יקח א' אייזען קאניל מחירו &20 העללער ויבשל אותו בתוך ליטער מים עד שיומק (והוא קשה מאד ע\"כ ימשך שעה או שתים עד שיומק) ויעשה להחולה בכל יום אזיטץ וואן במים חמים וישפוך את זה לתוך המים וישב שם חצי שעה וכן יעשה שלשים יום. ובמרחץ א' יוכל לרחוץ א\"ע ג\"פ. בדוק: :" + ], + [ + "שלשול
למי שיש לו שלשול יתן אגוז מושקא\"ט לתוך השכר וישתה ויעציר אותו. מ\"א סי' ר\"ב ס\"ק ל\"ד:", + "עוד להנ\"ל ליקח לערך שליש מן רביעית רוהע מילעך ושני שליש סאדע וואססער וישתה ויועיל.", + "עוד להנ\"ל יקח בוגין נייר גרוי ויטבילנו ביי\"ש חזק ויפזר עליו פלפלין שחוקים ויעשה באמצע נקב כנגד פי הטבור ויניח אותו על הבטן. או מטלית של צמר (שקורין טוך) וישפוך עליו יי\"ש חזק ויניח על הבטן." + ], + [ + "שינה
להביא שינה. קח חזרת ותבשל במים שתוקים*בספר חכמת הנפש לא' קדוש קדמון דף ט\"ו כתב דלכך מים שתוקים לרפואה כאילו הנהר בביתו. אבל כשידבר הממונה על הרפואה הולך לו: צלולים. ואח\"כ תכתוש החזרת במכתשת ובשעת שכיבה במטה ימשח השלעף. מפעלות. " + ], + [ + "לכאב שיניים
יקח באפטייק ראדיק ספיראטרע ויבשל בחומץ ויקח בפה ויועל בעזר השם.*במכ\"ע מחזיקי הדת שנת השתים עשרה נומר &11 כתב רופא אנגלי אחד המציא רפואה לכאב שינים הבא מן המיתרים (נערוועזער צאהנ שמערץ) להטביל אצבעו במים ולשומו אח\"כ באבק חינא (חינא פולווער) ולשפשף עם האצבע את השן הכואבת ואז הכאב כליל יחלוף ", + "עוד להנ\"ל יקח באפטייק צליחות האלנאפאן מחירו &70 העללער וישפוך מזה מעט על ידו וימשח על הלחי מבחוץ נגד מקום שן הכואב על הצליחות כרוך ג\"כ. איין בעשרייבונג:" + ], + [ + "שנופין (קאטאררע)
נטיי' תמודית לקאטעררה. נוכל לבטלו בנקל ע\"י רחיצת החזה בכל יום עם מים קרים. ובהתחלת הקיץ כן בהתחלת החורף הבציר ע\"י שימוש איזוב האיסלאנדי'. משך ג' או ארבע שבועות ע\"י הטיול בכל יום באויר זך ונקי. תנועת הגוף הממוצעת. ובחשד אבעבועות בהריאה ילבש בגד פלאנעל על החזה. ויזהר מהצטננות.", + "וטוב לשתות בשפע עירוי על פרחי באזאווע קוויאט וכדומה בריסטטיי. כן מי בישול שורש ליקוויריצי (לאקריץ) והסיראפ המוכן ממנו. דרכי הרפואה:" + ], + [ + "נגד תחלואי העור (לישיי)
יקח בעד &4 העללער גליצירינ-עהל ויסוך מזה מעט על האלישיי ויוטב לו*במס' שבת דף קל\"ג האי מאן דמשי אפיה ולא נגיב טובא נקטרו ניה חספניתא. פרש\"י פניו מתבקעות. עוד פי' שהוא מין שחין. ובהגהות שם פי' שהוא כעין קרום הצמח בעור הפנים ומתקלף. מאי תקנתיה לימשו טובא במיא דסילקא פי' מרק תרדין (שקורין בעריקיס): וגם זה טוב למי שנקלף העור מידו. וזה יארע לאיזה אנשים בימי הקיץ:", + "עוד להנ\"ל יקח קמח חיטים ויפזר במקום הלישיי ויזהר מלחכך א\"ע במקום הוה:", + "עוד להנ\"ל יקח צינק-זאלב בעד &6 העללער וימשח על הלישיי פ\"א בתוך כ\"ד שעות:" + ], + [ + "תולעים
לתולעים שבבטן הקטנים. קח קמח של שעורים מניפה היטב ומרה של שור לזכר ושל נקבה לנקבה ועשה ממנו עיסה קטנה ויטגן אותה בחמת בקר ואח\"כ ישים על הטבור של התינוק ויועיל. סגולות ישראל בשם ס' אחד.", + "עוד להנ\"ל קח ג' או ה' אגוזים ותשרפם באש עד שיבערו היטב ותכבס ביין לבן ותטיף בפי החולה (חסר) ותראה פלאות.", + "עוד להנ\"ל תמשח בטנו בשמן נפט וימותו התולעים ויצאו מלמטה ואם ישתה ממנה יצאו עם השורש מלמטה. שם. " + ] + ], + "Addenda": [ + "פה אציג קצת דברים נחוצים מן הבא בידי בס\"ד:", + "מה שנהגו להקל לומר לעכו\"ם שמסיק התנור להחם הבית שיעמיד הקדרות עם התבשיל על התנור קודם שמסיק בו. כ\"ז התירו אלה הגדולים ז\"ל אך התנור בית החורף שקורין אייוילע. אבל בזמנינו בתנורים שקורין ענגילישע קעחין עי' בשו\"מ מהד\"ג ח\"ג סי' ג' דאסור להעמיד המאכל על הענגלישע קעחין אפי' ע\"י עכו\"ם כי כל ההיתרים שכ' התה\"ד והמ\"א ל\"ש בנידון זה ובפרט כי המבשלת לא תרגיש שום הבדל בזה ולא תבין שזה מיקרי מבשל. ע\"כ יראה להזהיר את העם לבל לעשות זאת וישראל קדושים וישמעו לקול מורים וגם הוא מיחזי כעובדא דחול והוא איסור גמור: ", + "ועי' בתשובות הגאון מו\"ה ענזיל מסטריא סימן מ\"ו שכתב בדבר הענגילישע קעחין אסור להעמיד עליהם קדיר' בשבת אפילו קודם הסקה גם ע\"י נכרי דבכה\"ג לא עלה על דעת המוהרא\"י ז\"ל בתה\"ד להתיר וממילא גם הרמ\"א והמ\"א בסי' רנ\"ג שהלכו בעקבותיו להקל ע\"י עכו\"ם קודם ההסקה לא אמרו אלא בתנור בית החורף העשוי מרעפים או לבנים כמו שהיו רגילין בכל המדינות אשכנז פולין שאינם עשוים אלא להחם הבית ולא לבשל עליהם וגם בימות החול אין מבשלין עליהם ולא אצלם שום דבר שאינו עשוי לכך וע\"כ הקילו בשבת בתנאי זה שיתן הנכרי הקדיר' על התנור או אצל התנור קודם כיון שא\"א לבוא לידי בישול לא גזרו כולי האי אף דהוי פסיק רישא. אבל אותן הענגילישע קעחין אשר הם עושין לבשל עליהם כל ימות החול פשיטא דאסור להעמיד עליהם בשבת שום תבשיל או קאווע קודם ההסקה ואפילו ע\"י נכרי דבקל אפשר לבוא לידי בישול מה\"ת. ואף שהאש אינו נראה למעל' מ\"מ הברזל המתחמם הוי תולדות האש וחייב בו. וכן כתוב בטוב טעם ודעת מהד\"ק סימן קע\"ה דאיסור גמור יש בזה להעמיד שם המאכל אפילו על ידי עכו\"ם ואפילו קודם ההסק' דדוקא באייווילעך שבתנור בית החורף דאין דרך לבשל שם מותר בכה\"ג אבל לא בענגילישע קעחין שמבשל שם תמיד בחול. וכן כ' בשו\"ת מהר\"י אשכנזי סי' כ\"ד.", + "והעולם נוהגין היתר ע\"י עכו\"ם בזה האופן אשר קודם שיעשה האש תחתיו יניח העכו\"ם התבשיל על הקעך ומניחים תחת קדירת התבשיל מחבת או לבינה להיכר שאינו לצורך בישול ואח\"כ עושה מדורה תחתיו ומתחמם הקאווע ובזה האופן נוהגין להתיר והנח להם לישראל וכו' וכעין זה כתב בשו\"ת אבני צדק או\"ח סי' כ\"ו להתיר בזה האופן. ארחות חיים סי' רנ\"ג אות י\"ב:", + "ודע דכל ההיתר הנ\"ל הוא דוקא בחורף בשעת הקור שעושין אש בבית ע\"י עכו\"ם בלא\"ה מטעם דהכל חולים הן אצל הצינה. אמנם באופן אחר לעשות אש בבית בשביל שיתחמם התבשיל זה הוא ודאי איסור גמור. וראוי לקנוס אותו לאסרו אפי' בצונן. ומ\"מ מי שאינו מוכרח גדול לחמם תבשיל אפי' באופן ההיתר שכתבו יזהר גם מזה. שם:", + "חולה השותה מימי חלב שקורין מאלקען לרפוא' אפילו הוא רק חולה קצת אין צריך להמתין אחר אכילת בשר יותר משעה ואחר שבירך ברהמ\"ז ישתה וירווח לו. חת\"ס יו\"ד סי' ע\"ג וכן הסכים לו ע\"ז הגאבד\"ק לבוב מוהרי\"ש ז\"ל בתשוב' כת\"י:", + "בשו\"ת טטו\"ד מהדורא תליתאי סימן ק\"כ כתב דכל חתיכת הטלפים לא מהני רק אם מונח הרגל או עומד אחר המליח' וצד הטלפים הנחתך מונח למט' באופן שיפליט דרך שם אבל אם מונח הרגל וצד הנחתך למעל' והחלק השני למט' הוא ממש דין לא נחתכו הטלפים ממש. והעולם אין נזהרים בזה וראוי להזהירם כי הוא דבר פשוט ע\"ש:", + "פיתוח תנור שקורין טשאלינט אם חשש גחלים בוערות בו וכ\"ש אם חשש שהקדיר' תזוז גחלי אש יש לפתוח ע\"י עכו\"ם או בשעת הדחק ע\"י קטן ויותר נכון בשאין עליו מצות חינוך ואינו בנו וכן בקטנ'. ויותר נכון ע\"י קטנה כי יש אומרים שאין מוטל מצות חינוך כל כך בקטנ'. אשל אברהם סימן רנ\"ט:", + "יש מין מים שמביאים ממרחק לרפוא' וצוה הרופא שלא לשתות כל המים בב\"א שזה מזיק. רק לחלק לארבע או שלש כוסית ולהפסיק בנתיים בהליכ' ממקום למקום כדי שיתעמל ויתעכל השתיי' ויהי' ההפסק בין שתי' לשתי' לא פחות מחצי שעה צריך לברך ברכ' ראשונ' ואחרונ' על כל כוס וכוס. שדי חמד מערכת ברכות אות כ\"ג בשם שו\"ת שו\"מ:", + "נכון שיהי' לו סובין מוכנים בכלי שאם יגע בחלב או בדם או בשאר איסור יעביר מיד בסובין כל הלכלוך שאם יגע בשום מאכל או כלי פן ידבק בו ויאכל. ס\"ח סי' נ\"ח וסי' שע\"א כי אין מקנח את הידים כמו סובין שאין בהם קמח ע\"ש.", + "מחמת שכמה מפשוטי עם אינם יודעים דין זה שצריך להפריש חלה מלעקעך. ע\"כ כל יראי שמים שנותנים לו לעקע\"ך בסעוד' וכיוצא בו יפריש מעט בלא ברכה לשם חלה. וישרפנו אח\"כ. ובשבת יאכל וישייר קצת ויפריש ממנו למחר בלא ברכ'. עי' קיצור ש\"ע סי' ל\"ה בלחם הפנים שם. ובהגהות שם כ' דבשבת לא יפריש אפילו באופן כזה כיון שיש חשש איסור טלטול מוקצה:", + "בתשב\"ץ סימן שנ\"ו כתב בשם ירושלמי דפסחים פ' אלו דברים אמר ר' יוסי האי דאכל חלב ודעתי' למיכל קופר (פי' בשר) בעי למיכל פריסתא. מכאן הוכיח הר' שמואל מבונבער\"ק כשאדם אוכל גבינה ורוצה לאכול בשר צריך לאכול ב' חתיכות לחם בנתיים ע\"כ. ובלבד שלא יאכל בסעוד' אחת קודם בהמ\"ז אפילו המתין כמה שעות לא מהני אלא דוקא שיברך מקודם ברהמ\"ז*ועי' זכור לאברהם יו\"ד אות ב' בשם מור\"ם דאם אכל בשר א\"צ להמתין שש שעות לאכול גבינה מברהמ\"ז אלא משעה שגמרו לאכול בשר אף שלא ברכו ברהמ\"ז אלא אחר ב' וג' שעות ע\"ש. . גם צריך להדיח ידיו במים וידיח פיו במים או ביין. ואם אכל בלא סעוד' לא מקרי סילוק עד שיברך ברכה אחרונ'. ועי' יו\"ד סי' פ\"ט:", + "שם סימן כ\"ח כתב וז\"ל אסור לנגב כוס שהי' בתוכו יין או מים במפה או בשום דבר בשבת. משום דחיישינן דאתי לידי סחיטה או לידי לבון ולא דמי למי שמנגב ידו במפה או בחלוקו ולא חיישינן דילמא אתי לידי סחיטה. לפי שידיו מלוכלכות. ואפי' ידים אומר מהר\"ם ז\"ל שצריך לנגבם היטב זו בזו קודם שינגבם במפה או בחלוקו משום דאתי לידי סחיט' או לידי לבון:", + "הא דאין מתמצעין בין שתי נשים וכו'. והנה לפעמים קשה מאד לקיים זה. ובפרט בעיירות גדולות דדחקי רבים. כתב בספר זכרון טוב בשם הגאון הקדוש מוהר\"ר יעקב אריה רב מקאוולר זצוק\"ל דאי נקיט מידי בידיה כגון מקל וכדומה לית לן בה דחשיב חוצץ. ואי לא ליקוף בידיה אפילו שנוף טאביק. ואי לא אתרמי יאחז בידו את פאת ראשו:", + "מחמת שכמה בע\"ד כאשר הב\"ד פוסקים להם שבועה קופצים ואומרים תיכף הריני מוכן לישבע*בספר מדרש תלפיות אות ד' כתב הא דכתיב גבי דוד לשמעי ואשבעה לו לאמר אם אמיתך בחרב ומאי שבועה הוא זאת דילמא ימיתנו בחנית או בחיצים. אלא שבועת דוד תמיד הי' שנטל חרבו בידו שהי' חקוק עליו שם המפורש וזה היתה שבועתו. וא\"כ הא דכתיב בחרב פירושי קמפרש שנשבע בחרב. א\"'כ אמר סתם אם אמיתך בשום. מיתה בעולם: ראיתי להעתיק מ\"ש באגרת התשוב' לרבינו יונה זללה\"ה וז\"ל כשב\"ד מחייבין לאדם שבוע' והוא יודע שאינו יכול לישבע באמת אסור לו לומר אנכי אשבע כדי לאיים על חבירו כדי שיתפשר עמו שכך אמרו במכילתא מנין שלא יקבל עליו להשבע שנאמר לא תשא את שם י\"י אלהיך לשוא כמו לא תשא שמע שוא שתרגומו לא תקבל שמע דשקר.", + "על אודות הקונים ארנבים מתים את עורם ואת בשרם וחוזרים ומוכרים לפעמים הבשר לבד אם יש למחות בידם עי' פתחי תשוב' יו\"ד סימן קי\"ז סק\"ו בשם שו\"ת נו\"ב תניינא סי' ס\"ב ובשם ס' תפארת ישראל דיש לנטות להקל כיון דעיקר איסור סחור' בדברים אסורים הוא מדרבנן ועיקר כוונת הסוחרים הוא בשביל העור לבד ויש לדמות זה לנזדמנו טמאים וטהורים ועכ\"פ יש להעלים עין מהם והנח להם ע\"ש:", + "אודות הנהוג לפרר בריב אייזען מה שקורין ברבאלי\"ש או ריבליך ולסוחטם היטב ולטגנה אח\"כ עם ביצים ועושים כן ביו\"ט פשוט שאין ע\"ז שום פתחון פה כ\"א יגררו ויפררו מעיו\"ט יתקלקל בהחלט עד למחר שחרית ואודות הסחיט' און חשש שאינו דומה לשארי סחיטות שהם למימיהון משא\"כ בזה שהוא כסחיטת שלאטין. אשל אברהם סימן תצ\"ה. ומ\"מ הזהיר בביתו להקדים בעיו\"ט כל האפשר גם אם יתקלקל קצת.", + "חלב חיה המותר. היינו דוקא חלב המכסה את הקרב וחלב הכליות. אבל שאר חלבה צריך לנקר כשל בהמה. ויסיר גיד הנשה עם חלבו. מהרי\"ל. וכן כתב בספר האורה לרש\"י ז\"ל סימן ס\"ז שלא חלקו רבותינו בין חיה לבהמה אלא בחלבים הקרבים לגבי מזבח. אבל הגיד וכל הבא מכוחן אסור כשל בהמה.", + "אסור לאכול דגים שהנכרים מיבשים אותם. מטעם שמיבשים אותם עם דגים טמאים. ראיתי באיזה ספר:", + "הכותב (או המדפיס) סדר תפלות ובא לכתוב (או לדפוס) דבר אחר שכבר כתב (או נדפס) כגון אתה בחרתנו אצל ומפני חטאינו ויעלה ויבא אצל אתה בחרתנו. וכן כל כיוצא בזה אל ידלג אלא יכתוב (או ידפיס) כל סדר התפלה עד שסיימה. כי כל מי שאינו בקי אינו יודע לחזור למעלה ואפ' יודע לחזור למעלה צריך להפסיק עד שיחפשו אנה הוא. ע\"כ יכתוב (או ידפיס) הכל בפירוש ויכתוב (או ידפיס) אותיות מלאים כגון וטהר לבנו לעבדך באמת יכתוב (או ידפיס) וטהר ליבנו לעובדך באמת. ליבנו מלא. לעובדך מלא. אוהבי שמך וכיוצא בזה. ס\"ח סימן תתפ\"א וסי' תתפ\"ב:", + "תם ונשלם קונטרס אחרון לספר טעמי המנהגים שבח לאל בורא עולם" + ] + }, + "schema": { + "heTitle": "טעמי המנהגים", + "enTitle": "Ta'amei HaMinhagim", + "key": "Ta'amei HaMinhagim", + "nodes": [ + { + "heTitle": "", + "enTitle": "" + }, + { + "heTitle": "ליקוטים", + "enTitle": "Miscellany" + }, + { + "heTitle": "עניני סגולות", + "enTitle": "Segulot" + }, + { + "heTitle": "עניני רפואות", + "enTitle": "Remedies" + }, + { + "heTitle": "הוספות", + "enTitle": "Addenda" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Ta'amei HaMinhagim/Hebrew/merged.json b/json/Halakhah/Acharonim/Ta'amei HaMinhagim/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..457d03c9e93cbd7f8a7f42329a9be3efed8295ae --- /dev/null +++ b/json/Halakhah/Acharonim/Ta'amei HaMinhagim/Hebrew/merged.json @@ -0,0 +1,5344 @@ +{ + "title": "Ta'amei HaMinhagim", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Ta'amei_HaMinhagim", + "text": { + "": [ + [ + "בעז\"ה אתחיל לפרש טעמי המנהגים כפי מה שהורו לנו חז\"ל את הדרך אשר נלך בה:", + "טעם. שתקנו נט\"י בבוקר. משום דבשחרית נעשה כברי' חדשה שנאמר חדשים לבקרים ע\"כ תקנו נטילה בעת ההוא. (ב\"י סי' ד') עוד טעם. שרוח רעה שורה עליהם. (זהר פ' וישב):", + "קונטרס אחרון
שרוח רעה שורה עליהם. עי' שערי תשובה סי' א' סק\"א וז\"ל בברכ\"י כתב דאם אירע שהמים רחוקים ואין לו מי שיקרבם אליו. נהגו קצת מבעלי הנפש שהולכים פחות פחות מד\"א. ולא נהירא ועדיף שילך במרוצה שלא להשהות ר\"ר השורה על ידיו ע\"ש. ובעטרת זקנים סי' ד' כתב בשם הזוהר דההולך ד' אמות בשחרית קודם שנטל ידיו חייב מיתה.
ובספר אגרא דפרקא אות ט' כתב בשם דודו זקינו סבא קדישא מהרמ\"ז זצוק\"ל הא דאין רשאי לילך ד' אמות בלי נטילה שחרית. יש ליזהר שלא להציג רגליו על הארץ בלא נטילה כי בהציג רגליו על הארץ בלא נטילה אזי ח\"ו כל חמוה הרע. שבנפש הבהמיות. רודף אחריו להסיתו. ואמר ע\"ז רמז הפסוק יתיצב על דרך לא טוב. אזי ח\"ו רעה לא ימאס ע\"כ. וכתב שם טעם לזה. משום דהנה בעוד הרוח מסאבה שורה על ידי האדם אין ליתן לו שיעור קומה.
ועי' בש\"ע הרב סימן ד' סעיף ב' שצריך ליזהר מאד שלא ליגע קודם נטילה בשום מאכל או משקה שלא לטמאם. ונהגו להקל בנגיעת הקטנים שלא הגיעו לחינוך שלא נכנס בהם נפש הקדושה. וכן לנגיעת הנכרים אין לחוש. והנזהר מנגיעת הקטן מיום המילה ואילך קדוש יאמר לו ע\"ש.
ובענין אם יכול לברך כנגד מי הנטילה. כתב בהפר ברכ\"י דמנהג החרדים אל דבר ה' שלא לקרות ולברך כנגדם. ובספר עבוה\"ק כתב שיכסה הכלי שבו המים שרחץ ידיו כי הם מים טמאים והם יותר ממי רגלים. ובזוהר וישב דף קפ\"ד כתב שאל ישהה המים הטמאים בבית ע\"ש. ובס' נחלה לישראל כתב ששמע ממרן הגאון הקדוש מסאנץ זצוק\"ל שבעל עבוה\"ק חזר ממש\"כ שאסור לקרות כנגדן. ובספר אשל אברהם להגאון הק' מבוטשאטש זצוק\"ל סי' ד' כתב דשייך בזה ביטול ברוב:
ובשם הגאון הקדוש מהר\"ש מבעלז זצוק\"ל שהנושא מתוך הבית את הכלי עם מימי הרחיצה מנט\"י שחרית ושופכין לחוץ היא מסוגל ליראת שמים ע\"כ. ע\"כ טוב למעט תיפלה מתוך ביתו כל מה דאפשר:
כתב בספר קב הישר פ\"ג וז\"ל נוהגים אנשי מעשה להתפלל תיכף אחר ברכת נטילת ידים תפלה זו. אל אלהי הרוחות. יהי רצון מלפניך ה' אלהי ואלהי אבותי שתעמוד לנו זכות אברהם יצחק יעקב להציל אותנו ואת זרעינו מכל פשע ועון כדי לקיים מצות תורתך הקדושה בלי שום מחשבה זרה. וטהר לבנו לעבדך באמת ובתמים אמן. ואל תהי מצוי. ברכה זו קלה בעיניך כי מצאתי תפלה זו בחבור הראשונים בימי רש\"י ז\"ל אשר קבלה הוא בידם. כי מיום שחרב בהמ\"ק ובטלו הקרבנות נכנסו התפלות במקום הקרבן לעורר רחמים עלינו כו' וטוב לומר תפלה זו תיכף אחר ברכת נטילת ידים שהוא עת רצון ועת רחמים ומרומז בה זכות התורה וזכות האבות: " + ], + [ + "טעם. שצריך ערוי ג' פעמים עליהם. כי בתלתא הוי חזקה והולך לו. אבל בשאר ענינים בשפיכה אחת עליהם כראוי מועיל. (סדה\"י):*ואלו דברים שצריכין נטילה במים הקם מהמטה והיוצא מבית הכסא ומבית המרחץ כו' מי שעשה אחת מכל אלו ולא נטל ידיו אם ת\"ח הוא תלמודו משתכח הימנו ואם אינו ת\"ח יוצא מדעתו א\"ח סי' ד'. כתב א\"ר שם מ\"ש יוצא מדעתו שמעתי דבא לידי חטא דאין אדם חוטא אא\"כ נכנס בו רוח שטות ע\"כ. ובספר קב הישר כתב דכל מי שנזהר בנטילתן הנ\"ל לא במהרה יבא חטא לידו. וכל מי שאינו נזהר בהן בוודאי יבא לידי חטאים גדולים כי מי שמקיל בזה יסובבהו אותן הקליפות ששולטין במקומות הזוהמא אבל ע\"י הנטילת מים מוכרחים הקליפות להרחיק מן האדם:
והיוצא מבה\"כ כתב המ\"א סי' ר' ס\"ק י\"ז דא\"צ ליטול ג\"פ ובסי' ז' סק\"א כתב בשם הזוהר דצריך ג\"פ וחולק עליו. ועי' שערי תשובה סי' ד' סק\"כ שכתב דרבנן קשישאי רחצו ג\"פ וגם רחצו פ\"א אם חלצו בתי רגלים של עור וכן כתב בקיצור של\"ה בשם ספר היכל הקודש דהיוצא מביה\"כ קבוע צריך לערות על ידיו ג\"פ:
ובספר דברי יחזקאל כתב בשם הרב הצדיק הקדוש מוהר\"ר מאיר מפרעמישלאן זצוק\"ל שהי' מרגלא בפומא דהשלחן ערוך או\"ח (סי' א') התחיל בזה הלשון יתגבר כארי לעמוד בבוקר לעבודת בוראו. וכתב הרמ\"א ז\"ל ובשכבו על משכבו ידע לפני מי הוא שוכב. וקשה דהמחבר מדבר מענין עמידה ולמה ידבר הרמ\"א עתה מענין שכיבה שהוא דבר אחר. מה ירצה הרמ\"א ז\"ל בזה. אלא שהי' קשה להרמ\"א דהמחבר כתב בסתם יתגבר כארי לעמוד בבוקר לעבודת בוראו. דמי ראה איש ששוכב א\"ע לישן כסוס שיתגבר כארי לעמוד. הלא אם ילך לשכב כסוס יקום ג\"כ כסוס, רק אם ישכיב א\"ע כארי יתגבר לעמוד כארי. לכן כתב הרמ\"א פירושו ובשכבו על משכבו ידע לפני מי הוא שוכב ואז יתגבר לעמוד כארי. וזהו אם זכרתיך על יצועי באשמורות אהגה בך: ", + "קונטרס אחרון
לערות על ידיו ג' פעמים. ובענין שבכמה מקומות המנהג להעמיד חבית מים בבית המדרש וכל א' תוחב שם את ידיו אפי' לאחר שעשה צרכיו יש להסתפק אי מהני כי לדברי הט\"ז בסי' ד' סק\"ג שכתב דלרוח רע בעי עירוי ג\"פ דוקא. ושכשוך בכלי אפי' ק' פעמים לא חשוב אלא אחד שמיד נטמאו המים. א\"כ לדברי האומרים דהיוצא מביה\"כ צריך לרחוץ ג\"פ דוקא צריך להיות השכשוך עכ\"פ בג' מימות מחולפים. ואפי' להאומרים דסגי בפ\"א י\"ל דבשכשוך נטמאו המים ושוב אין ראויין לאחר. ולכן יזהרו לעשות כלי לשאוב בו מן החביות ולערות על ידיו. כתר תורה בזר זהב." + ], + [ + "טעם. שתקנו רז\"ל לומר על נט\"י בנוסח ברכה זו לשון נטילה. מפני שהוא לשון הגבהה מתרגום ותשאנו רוח ונטלתנו. וכתיב (ישעיה ס\"ג) וינטלם וינשאם כל ימי עולם שצריך שיגביה ידיו למעלה. (שלחן ארבע):" + ], + [ + "עוד טעם. לפי שצריך ליטול מן הכלי והכלי שמו נטלא בלשון תלמוד. אבודרהם:" + ], + [ + "טעם. שכוחותיו הטמאים הם שורין על בני אדם בלילה בשעה שהם ישינים על מטותם על ידיהם יותר מן כל האיברים שיש באדם. בשביל שהידי' עסקניות הן ועוד יש להם אחיזה קצת יותר בידים בעבור הצפרנים שהם קליפה וכל קליפה היא מסטרא דלהון ולכן אין ראוי להגדילם יותר מדאי אלא למוהל שיעשה פריעה בהם וכך הוא ראוי יבא הקליפה שהוא צפורן ויקרע ויפרע הערלה ויבטל הערלה מעל הברית דאיהו אות קודש ונמצא שהקליפה מסאבא מתבטלת ע\"י כח דיליה ממש וכך צריך שכוחותיו ממש יבעטו באדוניהם ויבטלו אותו וזוהמתו ולכן ראוי לשפיך מים על ידיו עם יד שמאלא על יד ימינו כדי שהשמאל יבטל כת סטרא דיליה דאיהו סטרא שמאלא כו' ואין צער גדול יותר מזה כשעבדים שולטין באדוניהם ושפחה כי תירש גבירתה*בספר לב שמח (בראשית) כ' מצינו ע\"י קדושה לא די שלוקחים את שלהם אלא מוציא בלעם מפיהם שהוא ומבטנו תורישנו אל הניצוץ הקדוש: ואח\"כ יטול הכלי מיד שמאלא ויזרוק מים עם ימינו אחר שנטהר על יד שמאלו וסטרא אחרא כשרואה שהימין מטהר השמאל דאיהו מסטרא דיליה לא יקטרג על המטהר ידיו כל ההוא יומא והוא נהנה מאותם המים מהנטילה ולכן גזרו רז\"ל שלא ידרסו עליהם בני אדם בשביל הסכנה מן המזיקים שהם נהנים מאותן המים ואם האדם ידרוס עליהם יעלה עצמו בסכנה שיכול שיהיה ניזוק כו' וכל זה חנף לס\"א שלא יקטרגו על בני יעקב כו' ורמו שאנו רואים שהקב\"ה צוה בתורה לנו בענין עזאזל ושחיטת הקרבנות בצפון ואימורין ופדרין הנשרפין כל הלילה כדי לחנפם הה\"ד לא תחסום שור בדישו. (גלי רזיא):*ונ\"ל דאפשר דמזה הטעם נהגו ישראל עם קדושים שבכל המלבושים עושים הנקבים בצד הימין של הבגד והכפתורים בצד השמאל של הבגד וכשלובש את הבגד אז מונח כנף הימין של הבגד על כנף השמאל ובמכנסים הוא להיפך הנקב הוא בצד השמאל והכפתור הוא בצד הימין וכשלובש אותם אז מונח צד השמאל על צד הימין של מכנסים הוא ג\"כ כנ\"ל כדי לחנפם שלא יקטרגו על בני יעקב כי יעקב בחר לו יה ישראל לסגולתו. ועי' לקמן הלכות מילה סעי' תתקט\"ו טעם שמכסין את ערלת הדם בעפר: " + ], + [ + "טעם. דמברך ענ\"י אע\"ג דקי\"ל אפי' עשה צרכיו ועומד להתפלל אינו מברך ענ\"י ובשחרית מברכין. מטעם דבבוקר נעשה כברי' חדשה וצריכין אנו להודות לו ועד\"ז תקנו כל ברכות השחר לפיכך צריכין אנו להתקדש בקדושתו וליטול ידיו מן הכלי ככהן שמקדש ידיו מן הכיור קודם עבודתו. מ\"א סימן ד' ס\"ק א' בשם הרשב\"א. ובדיעבד היכא דא\"א בע\"א אינו מעכב לא כלי ולא כח גברא. ע' רמ\"א שם סעי' ז' ומ\"א שם*ואין להפסיק בין ברכת נ\"י עד השלים כל סדרן ברכות שחרית עד ברכת אשר נתן לשכוי בינה. וכשיאיר היום מתחילין אשר נתן לשכוי בינה וגי'. עמק ברכה. ובש\"ע האריז\"ל כתב שהי' נוהג לומר הברכות בלילה בקומו ואח\"כ ביום הי' מתעטף בציצית ומניח תפילין ואח\"כ הי' אומר הזמירות וע\"ל סעי' כ' בהשמטות:
יברך אשר יצר ואפי' לא עשה צרכיו. והטעם הואיל וקודם נ\"י הי' אסור ליגע בנקבים ועכשיו מותר ליגע. עי' מ\"א סי' ד' סק\"ב. אין לענות אמן אחר לעסוק בדברי תורה. כי והערב נא הוא ברכה אחת עם לעסוק בדברי תורה שאלו היתה ברכה בפני עצמה היתה פותחת בברוך. טור סימן מ\"ז: ובכוונת כתב שהאר\"י ז\"ל נהג לענות אמן בנתים דסבירא ליה דברכה בפני עצמו הוא: ", + "קונטרס אחרון
עמק ברכה. ובסידור יעב\"ץ כתב שברכת אלהי נשמה צריך לתוכפה לאשר יצר כי היא ברכה סמוכה. ולזה אינה פותחת בברוך. ומי שלא ישן בלילה אינה אומרה. ועיין ט\"ה ח\"א סעיף ל':" + ], + [ + "טעם. כשינעל מנעליו אם הם מנעלים שאינם צריכים קשירה ינעול של ימין תחלה. שכן מצינו לעולם בתורה שהימין חשובה כגון לענין בהן יד ובהן רגל ולענין חליצת יבמה שחולצת בימין ואם הם מנעלים שצריכים קשירה ינעול של ימין תחלה ולא יקשרנו ואח\"כ ינעול של שמאל ויקשרנו תחלה. משום דגבי ענין קשירה מצינו בתורה דאחשבה לשמאל כגון בקשירת תפילין. לבוש סי' ב' סעיף ד'. אבל כשחולץ מנעליו יחלוץ של שמאל תחלה בין במנעלים קשורים בין במנעלים שאינם קשורים דבזה יהי' ג\"כ חשיבות לימין שאם יחלוץ של ימין תחלה יצטרך לעמוד יחף על הימין לבדו עד שיחלוץ של שמאל וה\"ל בזיון לימין וכן בתפילין חולצין של ראש תחלה שלא תמתין קדושת של ראש בראש עד חליצת תפילין של יד כיון שהגיע זמן חליצתן רק תמתין של יד על של ראש. שם סעי' ה' ועי' שבת דף ס\"א ע\"א:", + "קונטרס אחרון
והוי לי' בזיון לימין. בספר ישמח משה (שופטים) פי' הפסוק לא תסור מן הדבר אשר יגידו לך ימין ושמאל. עפ\"י הגמרא (שבח ס\"א) דיש לימין חשיבות שניתנה תורה בימין. ויש לשמאל חשיבות דקשירה דתפילין הוא בשמאל. א\"ר נחמן בר יצחק וירא שמים יוצא ידי שניהם. נועל של ימין וקושר של שמאל דחשיבת שמאל היא בקשירה ע\"כ. ושמא יאמר האדם מה לי לדקדק בזה הלא ימין ושמאל אברים שלי הם ולא יתר אפם עלי ומה שייך בזה יראת שמים. לזה אמר הפסוק ולא תסור מן הדבר אשר יגידו החכמים גם במה שהוא לך ימין ושמאל שהם אברים שלך מ\"מ לא תסור מדברי חכמים לפי שהכל דוגמא דלעילא וכל עשיותיו ראוי להיות על דוגמא עליונה:" + ], + [ + "טעם. שאין לובשין שני מלבושים יחד. כי קשה לשכחה לפי שאינו מניח את האור המיקף לעבור ולהקיף בין כל מלבוש ומלבוש ועי\"ז אין הקליפה נדחית ואז השכחה מצויה. נגיד ומצוה:", + "קונטרס אחרון
כי קשה לשכחה. כי מלבוש האדם מן הקדושה ואמנם ע\"י עבירות שעושה גורם שיתאחזו הקליפות במלבושיו. והנה כל מלבוש ומלבוש יש לו אור מקיף ואור פנימי. והמקיף דוחה הקליפות והלובש שני מלבושים יחד אינו מניח אור המקיף לעבור ולהקיף בין מלבוש למלבוש ועי\"ז אין הקליפות נדחים וגורם השכחה כי שכחה אותיות חשכה היא הקליפה שמחשיך עיני האדם. ש\"ע האריז\"ל:
ובס' בני יששכר חדש תשרי כ' בשם הרב הצדיק הק' מהר\"פ מקאריץ זצוק\"ל אשר יכול האדם להתבונן המבחן מה בין ישראל לעכו\"ם ממנהגיהם דמנהג ישראל דהבגד עליון. הנקרא טוזליק. או איינהו\"ל הוא להם בגד כבוד ולבוש יקר. וכשהולך איש נכבד לביהכ\"נ או אפי' אל בית אדם חשוב הולך דוקא מלובש בבגד העליון כי זה כבודו. ואצל העכו\"ם הוא בהיפך אפילו כשהוא מלובש באיזה בגד עליון שקורין אייב\"ר רו\"ק מחמת הקור וכיוצא בהליכתו לבית שרים נכבדים מפשיט מעליו את בגד העליון. כי הוא להם לחרפה. לפי שישראל יש להם אור מקיף וזה כבודם ותפארתם. משא\"כ העכו\"ם אין להם מקיף. בסוד הכתוב והנחש הי' ערום:
כתב בליקוטי מהרי\"ל הא דאמר (הוריות י\"ג) המניח בגדיו מראשותיו קשה לשכחה. ר\"ל כל אחד מבגדיו הן סרבל קטא וכתונת. ולא כמו שסבורין דוקא כתונת. ואמר שהוא בעצמו נזהר בכך כשהולך בדרך ואין לו כר או כסת לשים תחת ראשו טרם שלוקח אחד מבגדיו הי' נוטל אוכף הסוס מתחת ראשו.*ובקיצור ש\"ע סי' ע\"א במסגרת השלחן סק\"ז כתב בשם מגן גבורים ומשנה ברורה דאם מניח דבר המפסיק בין ראשו לבגדיו אפשר דאין קפידא: ובס' עבוה\"ק כתב אם יהי' סמוך למראשותיו מנעלים או מכנסיים וכיוצא. יגביר כחם להכשילו ח\"ו:" + ], + [ + "טעם. שאנו אומרים בכל מצוה בשם כל ישראל. משום שכל מצוה ומצוה תלוי בה כל התורה כולה וכולל כל האדם ע\"כ אומרים בכל מצוה בשם כל ישראל. שצריך לכלול עצמו בכלל ישראל אחד אל אחד יגשו. בית אהרן מהרב הצדיק הקדוש מוהר\"ר אהרן מקארלין זצוק\"ל פ' עקב:*בהקדמת הרב הצדיק הקדוש מקמארנא זצוק\"ל מעשה ארג על משניות זרעים כתב ראיתי למורי דודי הקדוש רבינו צבי שהי' אומר על כל דבר קטן וגדול לשיקבה\"ו בפה מלא אפי' מעט מים כששתה הי' שוהא ואומר כמה יחודים:
ובספר זרע קודש (וישב) כ' כשבאין לבקש אותו ית\"ש בתפלה ואומרים לשם יחוד כו' בשם כל ישראל עי\"ז תפלתו נשמעת הגם שאינו צדיק כ\"כ לילך בדרך התורה תמיד נחשב לו כאילו קיים:
ובזוהר פ' תזריע סוף דף נ\"א כתב אמר ר\"א בכל עובדוי דב\"נ ליבעי ליה דלהון כלהו לשמא קדישא לאדכרא בפומיה שמא קדישא על כל מה דאיהו עביד דכלא הוא לפולחניה ולא ישרוי עליו סטרא אחרא בגין דאינון זמינין תדיר לגבי בני נשא ויכילו לאשראה על ההוא עבידתא עכ\"ל:
ובספר אגרא דכלה (נח) כתב קבלנו בכל עשיית המצות לומר ע\"ד הרשב\"י והאריז\"ל וע\"ד כל הצדיקים: " + ], + [ + "טעם שאין אומרים לשם יחוד על מצות הכנסת אורחים כשיזדמן לאחד לקיים. ולמה יגרע זה מכל המצות כי גדולה הכנסת אורחים*כתב בליקוטי מהרי\"ל כל היכא דנזכר מצות הכנסת אורחים ר\"ל הכנסת עשירים ומכובדים כשנתאכסנו אצלו שאז יקבלם בסבר פנים יפות לנהוג בהם כבוד ולהכין תפנוקים בשבילם וראי' מאברהם אבינו שסבר שהמלאכים היו אורחים. והרבה לשחוט בשבילם ג' שוורים להאכילם הלשונות בחרדל. אבל הכנסת עניים בכלל צדקה הוא:
ועי' אמרי ברוך יו\"ד סי' רמ\"ב דכתב ג\"כ בשם תורת האשם דכ\"מ שהוזכר כבוד אורחים היינו שהם ראוים לכבוד כגון בעלי תורה או בעלי שם טוב ומע\"ט או עני בן טובים או ועשירים שראוים לכבדם שאינם עושים רע לא הגרועים שבמהרה יפילו או הקבצנים שעוברים ושבים בשביל טרף ומזון אותם בכלל צדקה ואינם בכלל כבוד אורחים. ועי' סעי' תתק\"ו בהשמטות בד\"ה ועי' דרישה:
ובשם הבעש\"ט זי\"ע שפי' המאמר הוא אמר קמח והיא אמרה סולת מכאן שאשה עיני' צרה באורחין. משל לארי א' שהי' לו שני גירים ישאנו את אביהם אם יש דבר בעולם שצריך ליראת ממנו ואמר להם אין שום ברי' בעולם שארי צריך ליראת ממנו וכששמעו הגורים כן כי אין להם ליראות ולפחוד משום דבר הלכו מעיר לעיר לבטח. והנה באו בשער אחד וראו מצויר איך דוד הכה את הארי ובשער השני ראו האיך שמשון הכה את הארי וכשראו זאת עלה פחד ומורא בלבבם כי שקר ידבר אביהם להם והלכו מהר לביתם וספרו לאביהם. א\"ל שוטים משם ראי' כי האמת אתי כי מעשה זו הי' ע\"כ נס ולא בכח הטבע ועל שהוא דבר חידוש ציירו זאת על השערים. וזה המובן בכאן הוא אמר קמח והיא אמרה סולת. למה נכתב זה בתורה אם לא שהוא דבר חידוש ומכאן שהאשה עיניה צרה באורחין:
ובספר דרך אמונה כתב בשם ס' זכרון טוב סיפר הרב הקדוש מהר\"י מנושחיז זצ\"ל שהי' בבארדיטשוב איש הגון ושמו ר' ליבר ז\"ל פ\"א בלילה בחורף אחר היריד בא איש אחד לביתו בראותו נר מאיר בביתו וקיבלו ר' ליבר כדרך הכנסות אורחים והציע לו בעצמו מטה לשכוב עליה. אמר לו האורח למה זה מעלתו בעצמו מטריח א\"ע להציע לי והשיבו ר' ליבר כסבור אתה שאני מציע לך אני הנני מציע לי ע\"כ. וכוונתו לעוה\"ב: יותר מקבלת פני השכינה. ולכך אין שייך לומר לשם יחוד. דגל מחנה אפרים: ", + "קונטרס אחרון
לשם יחוד*בשו\"ת הד\"ר ח\"א כתב בשעה שסמך הרב הצדיק הקדוש מס\"ג את הרב הקדוש מסטרעטין זלה\"ה א\"ל הרב הקדוש מסטרעטין שאינו מבין מה שאומרים לשם יחוד קוב\"ה. והשיב לו הרב הקדוש הכוונה דבדבר הרשות יש י\"ה אכילה שתיה. ובין איש ואשה עי' סוטה י\"ז זכו שכינה שרויה ביניהם ובמצוה איכא ו\"ה וצריך לכוין כל הגשמיים לש\"ש וזה יהי' יחוד קוב\"ה ושכינתי': בספר זרע קודש להגאון הק' מראפטשיץ זצוק\"ל (וירא) כ' שצריך ליזהר בשעה שעושה המצוה שלא יתערב בזה חלילה שום צד פניות מחשבת פסול לחשוב בלבו בשעת עשיית המצוות או אח\"כ כמה גדול עבדות זאת שעשיתי ציווי ית\"ש בזה. וכתב וכן שמעתי שהבעש\"ט ז\"ל בשעת מותו הי' רוחש בשפתיו והטו אזנם אליו ושמעו שהתפלל שינצל מפניות.*ובס' נוצר חסד להרב הצדיק הקדוש מקאמארנא זצוק\"ל (אבות פ\"ד) כתב שרבינו הבעש\"ט ז\"ל יצאה נשמתו בטהרה אלהי רבון כל העולמים אל תבואנו רגל גאוה. ובכך יצאה נשמתו של מרן הקדוש אלהי רבינו יצחק לוריא בלשון שפניא שמרני מידי גאוה:
ובס' דברי יחזקאל (עקב) כ' שמעתי שהי' בימי הבעש\"ט הקדוש איש מפורסם ושאלו תלמידיו הקדושים אותו אם ליסע אליו לראות מה טובו. והרשה להם ליסע. ושאלו אותו היכן ידעו אם הוא צדיק אחת. ואמר להם שיבקשו מאתו עצה על מחשבות זרות ופניות ואם יתן להם עצה ידעו שאיו בו ממש שעל זה צריך האדם ללחום עד רגע האחרון. וזאת עבודת האדם בעוה\"ז ללחום עם מחשבותיו לעשות הכל לשמו יתברך: וסיים מכאן יש להבין עד היכן הדברים מגיעים שצדיק כמוהו בשעת הסתלקות ג\"כ ירא לנפשו מפניות ומחשבות חוץ ע\"כ צריך ליזהר שלא יהי' לרע אחיזה בו חלילה רק ישאר הטוב לבד בלתי תערובות חלק אלף להנאתו ע\"כ*ובספר מעשה יחיאל (וישלח) כתב שמעתי מרב א' שזכה להיות בעת פטירתו של הרב הצדיק הקדוש מהרמ\"מ מוויזניצא זי\"ע ואמר אוי לי כי יצאו בהבל ימי. וא\"ל הרב הרי הי' לכם כח הצדקה עד למעלה ראש. והשיב לו גם פה לא עשיתי מאומה משלי רק לקחתי מזה ונתתי מזה. אשרי חלקם בנעימים: .
ובס' דרך פקודיך כתב וז\"ל קבלתי מרבותי שמהני מסירת מודעה קודם העבודה אפי' בינו לבין עצמו יאמר לפני בוראו רבש\"ע גלוי וידוע לפניך שרצוני לעשות רצוניך דייקא ובאפשר באמצע העבודה יסתני יצרי הרע ויפול במחשבתי איזה מחשבה אחרת לעבוד העבודה באיזה פנויה הנני מבטל אותה המחשבה והרהור ורעותא דלבא כי רצוני באמת עצור בעצמותי ודבוק במחשבתי לעבוד עבודה שלימה בלתי לה' לבדו עכ\"ל: " + ], + [ + "טעם. עטיפת הטלית. לפי שכסוי זה מכניע את לב האדם ומביאו לידי יראת שמים. ב\"י סי' ח' ועיין באר היטב שם ס\"ק ג' וז\"ל וצריך לכסות ראשו כו' כדי שיתפלל באימה. כתב א\"ר שם ס\"ק ד' בשם עדי זהב ומ\"מ צריך לכסות ראשו מתחלת התפלה עד סופו. ולא כמו קצת אנשים שמברכין על הטלית וזורקין אותו מאחריהם ועליהן נאמר ואותי השלכתך אחר גוויך ע\"כ. וכן משמע בזוהר פ' במדבר ופרשא על רישין פירושא דמצוה. ומ\"א שם ס\"ק ג' כ' משמע בקדושין דף כ\"ט שבחור שלא נשא אשה לא היה מכסה ראשו אפי' הוא ת\"ח ובדף ח' איתא דמי שאינו ת\"ח אפי' נשוי לא היה מכסה ראשו ע\"ש:*וחייב לברך עליו מעומד ושש מצות הן שברכתן מעומד סי' להם על\"ץ של\"ם. עומר. לבנה בחידושה. ציצית. שופר. לולב. מילה. כי באלו הו' כתוב לכם. בעומר. וספרתם לכם וכן בלבנה. החדש הזה לכם. וכן בציצית. והי' לכם לציצית. וכן בשופר. יום תרועה יהי'. לכם. וכן בלולב. ולקחתם לכם. וכן במילה. המול לכם כל זכר ואנו למדין חמשתן בגזירה שוה מלכם הכתוב גבי עומר וספירת העומר מעומד שנאמר מהחל חרמש בקמה אל תקרי בקמה אלא בקומה קרי' בי' בקומה ויש מצות אחרות שמברכים עליהם מעומד למצוה מן המובחר ואם לא בירך מעומד אין לחוש כגון הלל ומקרא מגילה וסוכה וי\"א כלל לזה כי כל מצוה שאין בה הנאה מברכים עליה מעומד (אבודרהם). ובשעת עיטוף ראשין מברך שהחיינו. משא\"כ בתפילין משום דאין מברכין שהחיינו אלא על מצוה דמזמן לזמן ומ\"ש בציצית כאן היינו מטעם שקנה טלית כדין שקנה כלים חדשים. ב\"י סי' כ\"ב. ועי' ט\"ז שם וז\"ל ומ\"מ בין בציצית בין בתפילין יש לברך בפעם ראשונה שמברך עליהם שהחיינו כמ\"ש רמ\"א ביו\"ד סי' ?כ\"ח לענין כיסוי הדם ומינה לכל מצות שאדם עושה בפעם ראשון מברך שהחיינו ע\"ש. ועי' ע\"ז סי' תרמ\"ג סק\"ב דמשמע דמברך לאחר העיטוף ועי' שערי תשובה סימן כ\"ב. ובישועות יעקב שם סק\"ב כתב דיותר נכון לברך קודם לבישה ע\"ש:
ועיין בספר מאמר מרדכי סי' ח' ס\"ק ט' שכתב וז\"ל ראיתי כמה בני אדם וכמעט רובן ככולם שבכל ששת ימי החול מעיינים בציציותיהם כמ\"ש מרן ז\"ל כאן בש\"ע וביום השבת אין מעיינים בהם כלל וגם אין מפרידין אותם זה מזה ולא ידעתי מאין הרגלים למנהג זה דלפננ\"ד אין להם על מה שיסמכו והאריך שם וסיים ומנהגי לדקדק ולעיין בהם בשבת ולהפרידם כמו בחול ע\"ש: ", + "קונטרס אחרון
וצריך לכסות ראשו. ועי' ט\"ז סי' ח' סק\"ג דאפי' בלא תפלה יש ליזהר מלהיות בגילוי הראש מאחר שהעם תופסים אותו לקלות ולפריצות ואיסור גמור הוא מאחר שחוק הוא עכשיו בין העכו\"ם שעושין כן תמיד תיכף כשיושבין פורקין מעליהם הכובע וא\"כ זה נכלל בכלל ובחוקותיהם לא תלכו ע\"ש. ובסוף שבת כסי רישך כי היכי דליהוי עלך אימת' דמרך. וכן בקדושין דף ל\"ג ההוא גברא דלא מכסי רישי' אמרו כמה חציף האי גברא כו'. ואיתא במס' כלה בעובדא דההוא תינוק שעבר לפני הזקנים וראשו מגולה אמר ר\"א שהוא ממזר ור\"י אמר בר הנדה ורע\"ק אמר ממזר ובר הנדה ושאל לאמו והודה לו שכן היה. ע\"כ ירחיק עצמו בזה יותר משאר חוקותיהם ע\"ש:
ועי' בכור שור (שבת) דכתב ראיתי מדקדקים אפילו במרחץ מניחים מטלית על הראש וכן נהגתי מעודי ע\"ש וע\"ל בהשמטה לסעי' רמ\"ט.
ובס' צמח דוד ח\"ש אלף הרביעי כתב וז\"ל בתחילת מלכות יון הי' חכם א' באטיני עיר החכמה וי\"א ברומי והי' דורש ברבים שהעם יסירו את הכובע מעל ראשם בשעת עבודתם וטעמו שמקודם היתה ההכנעה היותר גדולה בהולכי יחפי רגל כענין שנאמר הוא הולך יחף. ובהיות שהראש יותר נכבד מהרגלים יותר ההכנעה יש בפריעת הראש מבפריעת הרגלים. ומזה נתפשט המנהג שהפחות מחבירו או אפי' דומה לו מכניע את עצמו במה שפורע ומגלה את ראשו. אך המנהג הזה בין הנוצרים לבד ולא לזולתם ע\"כ:", + "מברך שהחיינו. ומה שדעת רוב הפוסקים שאין לברך שהחיינו על עשיית מצוה חדשה שלא עשאה מעולם עי' ש\"ך סי' כ\"ח סק\"ה. הלא אין לך שמחה גדולה יותר מזה. ועל פרי חדש או בגד חדש מברכין. לפי דבאמת כל מצוה אפי' ישנה צריכה להיות חדשה בכל יום כמו שאמז\"ל על פסוק
והיו הדברים וגו' אשר אנכי מצוך היום על לבבך. בכל יום יהי' בעיניך כדיוטגמא חדשה. ואם יברך על מצוה החדשה שהחיינו נראה דמה שאינו מברך על הישנה הוא משום שאינה אצלו כחדשה א\"כ כדי בזיון. ולזה אין מברכין כלל אפי' על מצוה החדשה. ייטב לב (עקב). ועי' ט\"ה בליקוטים סעי' ק\"פ:", + "דמברך לאחר העיטוף. מי שנתנו לו טלית להתעטף ובירך עליו וקודם עטיפה בא השמש וחטפו מידו ונתן לו טלית אחר' צריך לחזור ולברך. זכור לאברהם אוח ט'. ועי' הלק\"ט ח\"ש סי' קנ\"ג דמי שנטל טלית ע\"מ להניחה ובירך עלי' וקודם שסיים הברכה נאבד מידו (או שחטפו מידו) ימשוך בברכה וילך למקום טלית או תפילין ויסיים אקב\"ו להניח תפילין. או ציצית. וע\"ל בהשמטה לסעי' רי\"א בד\"ה כתב בספר*אם נתנו לו טלית להתעטף בו ובעת העטיפה בא השמש ואמר שבעל הטלית בא ומבקש טליתו ונתן לו אחר. אם עדיין לא לבשו א\"כ סוף סוף לא יעשה רק לבישה אחת בזה שפיר אמרינן מה לי זה או זה. אבל אם כבר לבש אותו טלית והוא לא בירך רק על לבישה אחת ולא על שנים א\"כ צריך לברך על השני. ספר החיים להגאון הקדוש מהרש\"ק מבראד זצ\"ל סי' ט':
אם נפלה טליתו שלא במתכוין וחוזר ומתעטף צריך לברך: והטעם. דאזדא ליה מצותה. מ\"א סי' ח' סק\"כ. ואפילו נשאר עליו טלית קטן לא מהני (באה\"ט שם ס\"ק י\"ז) ומחצית השקל שם כתב דאפשר אם נשאר עליו טלית קטן א\"צ לברך דלא גרע מפשטו סתם ולא הי' כוונתו להחזירו ואפ\"ה א\"צ לברך כשנשאר עליו טלית קטן: .
בענין אם יברך בבוקר על טלית קטן כתב הרב הצדיק הקדוש מוהר\"ר יחזקאל אבד\"ק שינאווא זצוק\"ל בהסכמה להסידור דעת קדושים וז\"ל ראיתי ושמעתי כמעט מכל הצדיקים שברכו על טלית קטן להתעטף בציצית שבשעת לבישה נתעטפו ברחבו לראשו וזרקו כל הד' ציצית לצד שמאל כמו בטלית גדול והשיעור הוא שיתכסה בה ראשו ורובו של קטן בן ט' ובס' תניא נתן השיעור אמה על אמה בכל צד היינו מלפניו ומלאחריו ובשם הרא\"ש דאם ישן בטליתו יש לברך בכל בקר על מצות ציצית משום הפסק הלילה דפטור מציצית וטוב כשיהי' ידיו נקיות שימשמש בטליתו בשעת שמברך. ואין שייך לברך להתעטף כי אינו מתעטף אז ע\"כ יש לברך על מצות ציצית. ומ\"ש בטור והישן בטליתו בלילה א\"צ לברך עליו בבוקר נלענ\"ד ברור דנזדקר טעות תיבה א' בדברי הטור שצ\"ל שאינו צריך לפשטו ולברך עליו וי\"ל כי מן השמים נזדקר טעות זה כי בימיהם הי' הארבע כנפות של רובא דעלמא של שאר בגדים ולא של צמר גם לא הי' בהם השיעור שנתנו חז\"ל והמ\"א כתב דיש פוסקים דאין לברך רק בטלית של צמר וציצית של צמר ע\"כ נפל הטעות בדברי הטור ועי\"ז נסתפק הט\"ז והב\"ח ועשאוהו בספק ברכה שאינה צריכה (עי' ט\"ז סימן ח' ס\"ק ט\"ז ומ\"א שם ס\"ק כ\"א) אבל עתה שזכינו שרוב בני תורה לובשין ט\"ק של צמר והוא כשיעור ודאי שפיר דמי יש לסמוך על המחבר ורמ\"א ז\"ל שפסקו בסתם לברך על מצות ציצית בכל בוקר אם ישן בטליתו ובשעת לבישה להתעטף וכן אני נוהג עכ\"ל:
ועי' ט\"ז סי' ת' סק\"ז בשם הד\"מ הטעם שמברכין על ט\"ק בעל כי חששו לדברי הפוסקים שאין יוצאין בט\"ק כזה לפי שאין בו עיטוף ולכן לא מברכין להתעטף דהוי משמע דמקיימין המצוה כתיקונו. רק מברכין להשי\"ת שנתן לנו מצות ציצית ואף שאין מקיימין עכשיו כתיקונו ולזה מברכין לשון על דמשמט לשעבר וכן כתב הלבוש שס סעי' ה' ועי' פרמ\"ג שם.
ובספר אשל אברהם מהדורא תנינא סי' ת' כתב וז\"ל הייתי נהוג לברך על טלית קטן דצמר על מצות כמ\"ש מוהרמ\"א ז\"ל שם סעי' ו' ואין לשנות ונוסח ברכה זו הוא בתוספתא ומ\"ש בש\"ע סעי' ג' לעשות גם עיטוף בט\"ק אולי הרי זה גבי מי שאין לו רק ט\"ק ורוצה לצאת ידי חובת מצות עיטוף והברכה שבש\"ס להתעטף. אבל לפי מנהג שלנו שיש לכל א' מהנשואים טלית גדול אין צריך עיטוף בט\"ק כלל:
אך זה לי כמה שנים שאני מברך רק על טלית גדול להתעטף ופוטר בזה גם ט\"ק מהברכה כו' כיון שבלאו הכי בעת לבישת הט\"ק א\"א לברך עליו מצד שאין הידים נקיות וכיון דאדחי אדחי ומ\"מ אני נהוג כעת להרהר הברכה בעת לבישת הט\"ק כי בהרהור אין שום קפידא בידים שאינם נקיות וגליתי דעתי פעם א' על כל ימי חיי ברכה הסתמית שעל הטלית גדול קאי גם על הט\"ק גם אם אשכח בשום פעם מלכוון להוציא הט\"ק בברכה עכ\"ל:
יחזיר ב' ציציות לפניו וב' ציציות לאחריו כדי שיהא מסובב במצוות. ויש נוהגין לשום צד ימין על כתף שמאל כדי שיהי' מסובב בציצית. ש\"ע הרב סי' ח'. ועי' שו\"ת הרדב\"ז ח\"ג סי' תקע\"א דצריך שישליך ד' הכנפות על צד השמאל ולא יהי' מהם כלום על צד הימין לתקן את יצר הרע דכתיב ולא תתורו וכו':
עוד כתב איתא במדרש שגבריאל הי' מכריז ואומר למי ים סוף שלא ישטפו את ישראל שעתידין להתעטף בציצית מאחוריהם משמע שבשעת העטיפה יהי' כל הטלית והציצית מאחוריו ע\"ש:", + "לברך קודם לבישה. ובסידר לב שמח כתב וז\"ל כל המצות מברך עליהם עובר לעשייתן. בטלית לאחר ששם על ראשו אלא שלא שם הציצית בידו ולא השליכו לאחוריו." + ], + [ + "טעם. חוטי הציצית שמונה. דאמרינן בגמרא מנחות דף מ\"ב ע\"א גדיל ב' גדילים ד'. פי' אי הוה כתוב גדיל הוה משמע ב' דאין גדיל פחות מב' השתא דכתיב גדילים ד' משמע ואם תחבם בכנף ויכפלם ואז יהי' ח'. ט\"ז סי' י\"א סקי\"ג:", + "קונטרס אחרון
ואז יהי' ח'. בספר אשל אברהם להגאון הקדוש מוהר\"ר אברהם דוד מבוטשאטש זצוק\"ל סימן י\"ב כתב בשם הרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מרימנאב זצוק\"ל דאם נחסר רק חוט א' מהח' חוטים שבכל אחד ואחד מד' ציצית כיון שנשאר רק ל\"א חוטים מכל הד' ציצית נכון לעשות אחרים. ועפ\"י האריז\"ל מצוה זו סגולה להנצל מזנות וסמיכין לזה מפסוק נואף אשה חסר לב היינו אם חסר הל\"ב חוטים.
ומה שיש צד קפידא מלהוריד ציצית שבבגד ממה שהם תשמישי מצוה כי אין ליטלם בחנם מעל גבי הבגד. כיון שיש כאן הידור מצוה שבודאי יותר מהודר הוא כשאין חסר גם חוט אחד מהל\"ב ונלמד ממש\"ה זה אלי ואנוהו. לכ\"ע אין שוה צד קפידא על מה שמוריד עי\"ז חוט א' או חוטים ממצות*הנה ממ\"ש שאין שום צד קפידא על מה שמוריד עי\"ז חוט אחד או ב' ממצות נראה דאפילו נחסר יותר משני חוטים ואז צריך בודאי לעשות ציצית חדשים צריך ג\"כ להתיר הקשרים כדי שיקח החוטים השלימים הנשארים ולא להוריד אותם מקדושתן שהם תשמישי מצוה ולצרפם לציצית אחרים: כגון שעושה כן מצד מצות הידור מצוה. אך מ\"מ נראה שכל שיש בחוט השמיני כדי עניבה אין דרך חסידות להחמיר עוד להוריד מצות מצד רמז מספר ל\"ב חוטין כי אין להפריז במדת חסידות יותר מופלג מכפי סגנון עיקרי ההלכה המסורות שיש חשש להורידם ממצוה ורק מצד הידור יש היתר כנ\"ל וכל שיש כדי עניבה (דהיינו שבחוט הנפסק יהא נשאר בו שיוכל לכרוך על ח' חוטים. עי' מ\"א סי' י\"ב סק\"א וס\"ק י\"ב. ובחיי אדם כלל י\"א כתב דלפי שאין אנו בקיאין בכדי עניבה נחשוב בד' גודלין) אולי הרי זה בכלל הידור מצוה כי כיון שנשאר כדי עניבה ה\"ל כחוט שלם. ומי שמטיל מחדש גם שנשאר בחוט הח' יותר מכדי עניבה ג\"כ אין עליו טענה כי מ\"מ יש בזה הידור ע\"ש:
ובס' יוסף אומץ כתב דכל בעל נפש כשיראה שום קלקול אפי' חוט א' לבד נתקלקל יהי' זריז ונזהר לתקנו תיכף ויקח משל עלמו אם נתקלקל המלבוש שהלך בו לפני נכבדים רק במקצת הי' ממהר לתקנו כ\"ש המלבוש המיוחד למצוה רבה כזו לכבד בו ממ\"ה הקב\"ה. ובתשב\"ץ כתב ארבע ציצית בטלית ובכל ציצית ח' חוטין הרי שלשים ושנים שמצות ציצית שקולה כנגד כל התורה כולה שהתורה מתחלת בב' ומסיימת בל'. בראשית. לעיני כל ישראל:" + ], + [ + "טעם. דנקראו הציצית גדילים. לפי שדרך העולם לעשות ציצית אף לקטן טרם יחנכו אוחו לשאר מצות. והנה כל מה שיגדל הילד תגדל המצוה עמו כי בכל פעם ירגיש יותר ויותר טעם ומתיקת המצוה לכך נקרא גדילים לשון גידול. בשם קדוש ה' רבינו צבי הכהן מרימינוב:" + ], + [ + "טעם שהציצית צריכין שיהיה לבנים. לפי שאמרו חז\"ל מלמד שנתעטף הקב\"ה כש\"צ והיינו בטלית של ציצית ומצינו אצלו ית' כתיב לבושי' כתלג חוור אם כן גם ציצית יהיה לבנים. עטרת זקנים סי' ט' ועי' שערי תשובה שם ס\"ק ד' וז\"ל וכן העטרה שעושים למעלה אין לעשות אלא מדבר לבן ע\"ש:", + "קונטרס אחרון
גם ציצית יהי' לבנים. יש לזהר כשאדם לובש טלית שלא יגרור ציציותיו (סי' כ\"א העי' ד') ועי' שע\"ת שם סק\"ה בשם בעל ע\"מ שמצוה מן המובחר שיהיו הציצית משולשין ולא נגררים אלא יהי' תלוים ועומדים מחצי גופו ולמטה. וכן הוא בכתבי הרב זללה\"ה כו' ועי' בברכ\"י בשם פרי הארץ שטלית ארוך יכול לתחוב הציצית בחגורתו כדי שלא יגררו ע\"ש:" + ], + [ + "טעם. שעושין בהטלית וגם בשפת הטלית קטן צבע ירוק שקורין בל\"א זכר לתכלת. פ\"מ סי' ט' ס\"ק ו':" + ], + [ + "טעם. שעושין בטלית קטן שני נקבים כעין צירי ולא בטלית גדול משום שהצירי הוא ע\"פ סוד והטלית קטן הוא מכוסה לא מיחזי כיוהרא אבל בטלית גדול שהוא מגולה ומיחזי כיוהרא. מ\"א סימן י\"א ס\"ק י\"ג:" + ], + [ + "טעם. הכריכה באויר ראשון ז' כריכות. ובשני ח'. ובשלישי י\"א. וברביעי י\"ג. שהוא כמנין ה' אחד. (ב\"י שם). וטעם החמשה קשרים. כנגד חמשה חומשי תורה. א\"ח סימן כ\"ד סעיף א'. ועוד דציצית בגימטריא ת\"ר וה' קשרים וח' חוטין הרי תרי\"ג. רש\"י מנחות דף מ\"ג ע\"ב. וטעם לבישת טלית קטן כל היום כדי שיזכור המצות בכל רגע. א\"ח שם:", + "קונטרס אחרון
כנגד חמשה חומשי תורה. בספר מדרש פנחס כתב בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל שהי' מקפיד בענין עשיית קשירת הציצית שיהיו בלא הפסק דיבור. ועי' ט\"ז סי' קצ\"א. ומצוה מן המובחר שיהיו כל חוט מח' כפול לח' שיהי' כל חוטי הד' כנפות רנ\"ו רמז לכנפי החיות זכור לאברהם בשם קדוש א' כ\"י:" + ], + [ + "טעם. כשעושה הנקב שתוחב בו הציצית לא יעשנה למעלה משלשה גודלין משפת הבגד. מפני שנאמר על הכנף ולמעלה מג' אין זה כנף אלא בגד. ולא למטה מכשיעור שיש מקשר גודל עד סיף הציפורן. משום שנאמר על הכנף ואם הי' למטה ממלא קשר גודל הוי תחת הכנף. א\"ח סימן י\"א סעיף ט':*ויש להלביש לקטן טלית קטן כשיתחיל לדבר ולפחות כשהוא בן ג' שנים וסי' כי האדם עץ השדה כמו העץ הוא ג' שנים ערלים וכן להרגיל באותיות התורה דמכל זה יזכה בקטנותו לנשמה רמה. (א\"ר סי' י\"ז ס\"ק ג'.) והמנהג בא\"י לעשות שמחה בתגלחת הראשונה של קטן שמחנכין אותו במצוה להיות לו פיאות הראש. שערי תשובה סי' תקל\"א ס\"ק ז':
ומרדכי סוף פ' לולב הגזול כתב בספרי תני לדבר בם. מכאן אמרו כשהתינוק מתחיל לדבר אביו מדבר עמו לשון הקודש. ובירושלמי מסיים דמלמדו פסוק שמע בני מוסר אביך:
כתב העטרת זקנים סי' ח' צריך אדם להסתכל בציצית והוא תועלת גדול על הנשמה שלא תזדמן לידו חטא גם להשיג תועלת גדול ע\"ש: ", + "קונטרס אחרון
פיאות הראש. ובשו\"ת הד\"ר ח\"א סי' נ' כתב ששמע מהרב הצדיק הקדוש מהרי\"א מזידיטשוב שאמר בשם דודו ורבו הגאון המפורסים מוהר\"צ זללה\"ה שהקפיד שלא ללמד את התינוק עדי היותו בן ד' שנים:
ובס' מעשה יחיאל (תולדות) כתב בשם הרב הצדיק הקדוש מוהר\"ר יחיאל מיכל מגלינא זצוק\"ל שיתחיל ללמוד אחר שיהי' ג\"ש ואז יחנכו בפיאות ג\"כ והשערות של הראש ישקול במאזנים עם מטבעות של כסף ויתנם לצדקה:", + "להסתכל בציצית.*בספר זכרון טוב כתב בשם הרב הצדיק הק' מנעסכיז זצוק\"ל שלא לילך אפי' פסיעה בלא ציצית: בספר כתב יושר כתב בשם האריז\"ל שצריך בכל רגע להסתכל בציצית באופן זה. היינו שיקח הארבע ציצית בידו ויסתכל בהם ב' פעמים. כנגד ב\"פ עין. ויאמר כאלו יש בהם תכלת ובשעת התפלה שלא יכול להפסיק יכוין כאלו יש בהם תכלת ודבר זה מועיל מאד להתפלל בדחילו ורחימו ולהעלות הנשמה בלילה. כי ממשיך על האדם אור מקיף כו' ויועיל מאד להביא לאדם יראת הרוממות. ויועיל מאד לפרנסה בסוד הכתוב עיני כל אליך ישברו ואתה נותן להם את אכלם בעתו. ובס' קיצור של\"ה כתב בשם הכוונת שכל המעביר ציצותיו על עיניו בשעה שהוא אומר פ' ציצית יהא מובטח שלא יבא לידי סימוי עינים.
ובס' מסורת הברית פי' הפסוק ופרשת כנפיך על אמתיך. ע\"ד שכ' הרב החסיד בעל שלה\"ק כי כנף גימ' כעס כי מי שהוא כועס יאחוז בכנף הציצית וזה סגולה לבטל הכעס ע\"כ. והנה רות ראתה שהחרידה את בועז והיתה מתירא לנפשה לקללת חכס בועז חלילה שלא יקללה מתוך כעס שיכעוס עליה על שהחרידה אותו וכדאי' במדרש חרדת אדם יתן מוקש חרדה שהחרידה רות לבועז וכו'. ולכן נתחכמה רות ואמרה לו ופרשת כנפיך על אמתיך. כנפיך דייקא שאמרה לו אל תכעס עלי ולהעביר הכעס אחוז בכנף ציצית שלך:" + ], + [ + "טעם. שנוהגין כאשר מתקנין ציצית בטלית וצריך לקצרם שאינן חותכין בסכין אלא נושכים. הוא עפ\"י המשנה ד' פ\"ג דמדות שהברזל פוסל בנגיעה כו' שהמזבח נברא להאריך ימיו של אדם כו' ואינו בדין שיונף המקצר על המאריך. ואי' בגמ' בעון ציצית בניו מתים כשהם קטנים. וא\"כ הציצית נבראו להאריך ימיו של אדם ואינו בדין שיונף המקצר. ולכן אין חותכין בסכין כאשר יתקנו אותן. מסורת הבריח.*ובענין אם נפסק ציצית מכסות המיוחד ליום ועשה בו ציצית בלילה אם רשאי למעבד כן. עי' פמ\"ג סי' י\"ח סק\"א דכשר אף אם עשאן בלילה ולא הוה תולמ\"ה. ועי' ארחות חיים שם בהגהות דכתב וז\"ל מצאתי בכתבי הגה\"ק מבוטשאטש שכתב בפשיטות דמותר לעשות ולתלות הציצית בלילה כמו דמותר לכתוב תפילין בלילה דעיקר המצוה הוא העיטוף והנחה לא העשיי' ע\"ש: " + ], + [ + "טעם. שמתעטפין בציצית תחלה קודם הנחת תפילין. כיון שמצות ציצית שקולה כנגד כל המצות. ועוד שהוא תדירה יותר שנוהגות בין בחול בין בשבת ויו\"ט משא\"כ בתפילין וק\"ל תדיר ושאינו תדיר תדיר קודם. לבוש סי' כ\"ה סעיף א':*בספר בית ישראל להרב הצדיק הקדוש מוה' צבי מזידיטשוב זצוק\"ל פ' ואתחנן כתב וז\"ל בודאי צריך לומר אפי' ברכות השחר מעוטף בטו\"ת. אבל לעיכוב ואיזה אונס עכ\"פ צריך לומר תהלה לדוד כשהוא מזויין בטו\"ת כו' וכתבתי זאת שלא לטעות במשמאילים ואינם מניחים ציצית ותפילין עד הודו וזה טעות גמור ופשוט הוא למודה על האמת:
ובספר אבודרהם כתב בשם אבן הירחי דאם השכים לקרות בתורה קודם עמוד השחר יברך הברכות אבל הקרבנות לא יאמר. שלא היו מקריבין הקרבנות אלא ביום שנאמר ביום צוותו את בני ישראל להקריב את קרבניהם ואין לומר הקרבנות אלא בזמן עשייתן ע\"כ. וכן ברכת לשכוי בינה לא יברך אלא ביום. וכן כתב הרא\"ש עכ\"ל: ", + "קונטרס אחרון
ברכות השחר מעוטף בטלית ותפילין. בספר דברי יצחק כתב בשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל שהי' מקפיד על מי שאומר ברכת השחר בלי טלית ותפילין. וג\"כ מקפיד על התולה הכיס עם הטלית ותפילין. וג\"כ מקפיד על מי שחוגר א\"ע בפארטשיילע. והמדליק יי\"ש הנשפך על השלחן. והנוטל מים אחרונים בכף שאוכלין בו*ונראה שנכין ג\"כ ג\"כ שלא ליטול מים אחרונים בכוס שעושין בו קידוש או שמברכין בו ברהמ\"ז:
ושמעתי מאדמו\"ר הרב הצדיק הקדוש מאלעסק שליט\"א בשם הרב הצדיק הקדוש מהר\"ש מקאמינקא זצוק\"ל שאין לנגב ידו ממים אחרונים במפה שעל השלחן. עוד שמעתי מפי איש נאמן בשם קדוש א' שהכלי שהי' בה מים אחרונים ישטוף ז' פעמים ע\"כ. וכן נראה לשטוף. את הכלי מנט\"י שחרית: ואמר שכל אלו הדברים קשים לפרנסה. וג\"כ הי' מקפיד שלא לאכול מאכל שהי' בבית הכסא:" + ], + [ + "טעם. שמניחים תפילין בזרוע שמאל. דכתיב ידכה פי' יד כהה דהיינו השמאל שהוא תשה. מנחות דף ל\"ז ע\"א:", + "קונטרס אחרון
בזרוע שמאל. התפילין נקראים פאר. ע\"כ צריך האדם להתנאות בהם ויקח מהמובחרים שיוכל ויהיו נאים ומשובחים בעצמן וברצועותיהם. ואם כלו יקח חדשים שאין ההוצאה בהם כל כך. ואם אין ידו משגת ייפה אותם בבתים חדשים וישחיר אותם מזמן לזמן בדיו שחור היטב שנראים כחדשים סדה\"י:
וצריך ליזהר שלא יניח תפילין שאולים.*יזהר בתפלה של יד שלא יזוז הקשר מן הבית. וגם כשהן בתוך כיסן צריכין ליזהר בזה. והיו\"ד של הקשר תהי' לצד הלב. המעברתא אשר בה הרצועה תהיה לצד מעלה והבית לצד מטה. ובשעת הדחק כגון איטר שהוא מניח בימין ועתה אין לו תפילין אלא שאולין ממי שמניח בשמאל. וכן איפכא. ואינו יכול לשנות את הקשר. וא\"כ אם יניח תפילין באופן זה המעברתא לצד מענה והבית לצד מטה תהי' היו\"ד עם הקשר לצד חוץ. ע\"כ יהפוך ויניח שהמעברתא תהי' לצד מטה והבית לצד מעלה כדי שתהי' היו\"ד והקשר לצד הלב. באה\"ט סי' כ\"ז סק\"ו בשם שו\"ת שבות יעקב ח\"א סי' ג':
ובספר ח\"א כלל י\"ד סעי' י\"ג כתב דאם יכול להוציא הרצועה ולהכניסה מצד אחר כדי שתהי' היו\"ד סמוך ללב אע\"פ שאינו יכול להפוך הקשר של היו\"ד שתהיה פניה לצד הבית טוב יותר. ועכ\"פ לא יתבטל ממצות תפילין עבור זה ויניחם כך: ובזה נכשלים רבים מעוברי דרכים כי הקשר צריך שיהי' עשוי לפי מידת ראשו של כל אחד וא'. ואין בני אדם שוים שהרי יש קטן וגדול ובינוני. ועי' בספר זכור לאברהם בשם הש\"צ דל\"ט דצריך להאפיל בטליתו על הזרוע בשעת הנחת התפילין של יד ע\"ש. ונ\"ל דהטעם הוא. שלא להיות לאחרים לאות. עי' ט\"ז סי' כ\"ז סק\"ב.", + "ובסידור לב שמח כתב שמעתי מצדיקים שאומרים מקשירה של יד שלהם הם מקשרים כמה וכמה אנשים מישראל לחי החיים ב\"ה:
וראיתי בכתבי הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל (ואתחנן) וז\"ל הצדיקים בחייהם בדיבורם ובעשייתן הם מדבקים ומקשרים נשמת ישראל לשרשן. כמו ששמעתי שאמר ר' ר' מיכלי זלה\"ה בשעה שבירך להניח תפילין והי' קושר השל יד הי' מקשר נשמת ישראל להקב\"ה על כמה מאות פרסאות ואמת הוא. מ\"מ אמר רק על כמה מאות פרסאות וגם לא לעולם רק בחיים בשעה שהי' מניח תפילין וכדומה. ודוד המע\"ה התפלל אגורה באהלך עולמים. שיגור באוהל הקב\"ה לעולם שיזכה למדריגות גדולות ונתקבל תפלתו. וכן כל נשמת הצדיקים בכל דור ודור לפי מדרגתו כך הם זוכים.
ובענין מתי יתחיל להניח תפילין אם בשנת בר מצוה כדעת הרמ\"א ז\"ל סי' ל\"ז או איזה חדשים קודם כדעת המג\"א ז\"ל*עי' לבוש שם סעי' ג' דמה שאז\"ל קטן היודע לשמור תפילין חייב אביו לקנות לו תפילין. ר\"ל שהוא בן י\"ג שנים ויום א' וכן נהגו ואין לשנות ע\"ש. ועי' מחצית השקל שם סק\"ד דלדעת הי\"א שכ' הרמ\"א אסור להניחן קודם ע\"ש: , כתב בספר הדרת קודש בשם הגאון הקדוש המפורסם מהר\"ש מבעלז זצוק\"ל דטוב יותר שהתעוררות בחיבה יתירה שיש לו בהתחלת המצוה שיהי' בזמן החיוב מה\"ת:
עוד כתב שם דמה שאומרים העולם דמנהג ביתום שיתחיל להניח תפילין קודם. אולי הטעם. כדי לזכות נפש הנפטר לזה יתחיל קודם ע\"ש.", + "ועי' רמ\"א או\"ח סי' נ\"ה סעי' ט' דמי שנולד באדר ונעשה בר מצוה בשנת העיבור אינו נעשה בר מצוה עד אדר השני:
ובשם הבעש\"ט זי\"ע שפי' המדרש פליאה אין מניחין תפילין אלא בשבת. כי הנה כאשר אומרים השיר של יום. אזי ביום א' אומרים היום יום ראשון בשב\"ת. וכן ביום ב' אומרים היום יום שני בשב\"ת. וכן ביום ג' ויום ד' ויום ה' ויום ו' אומרים היום יום פלוני בשב\"ת. אמנם בשיר של יום השביעי אומרים היום יום שבת. ושוב אין אומרים לשון בשבת. וזהו אין מניחין תפילין אלא כשאומרים בשבת. והיינו כל ששת ימי המעשה ולא כשאומרים שבת והיינו ביום השבת:" + ], + [ + "טעם. שתקנו בתפילין של ראש שיהיו השערות מגולין קצת. כדי ליתן חלק לס\"מ שלא יקטרג על ישראל*וז\"ל הזהר פ' פקודי תא ואימא לך רזא חדא ולא אתייהיב לגלאה בר לאינון קדישין עליונין ת\"ח להאי אתר דאיהי רוח מסאבא קב\"ה יהיב לי' שלטנו למשלט בעלמא בכמה סטרין ויכיל לנזקא ולית לי' רשו לאנהגא בי' קלנא דבעינא לאסתמדא מיני' דלא יקטרג עלן בגו קדושה דילן ועל דא רזא חדא אית לן דבעינן למיהב לי' דוכתא זעיר בגו קדושה דילן דלא ישתכח מקטרגא בגו קדושה דילן כו' ובעינן גו רזא דתפילין לאצנעא חד שערא דעגלא דיפוק לבר ויתחזי כו' דכד חמי לההוא בר נש בקדושה עלאה וחולקא דילי' משתתף לתמן כדין לא יקטרג לי' ולא יכיל לאבאשא לי' לעילא ותתא דהא דוכתא יהב לי' כו' ע\"ש. ועי' לעיל סעי' ה. וצריך שיהי' מקום הנחת תפילין ש\"ר למעלה בראש דהיינו מהתחלה עיקרי השער במצחו שיהי' קצה התחתון בעיקרי השער (עי' או\"ח סי' כ\"ז סעי' כו' וט\"ז שם סק\"י) עד סוף המקום שמוחו של תינוק רופס והוא כל גבהו הראש. לבוש שם סעי' ט'. ומרומז בפסוק החכם עיניו בראשו ר\"ל בין עיניך נגד המוח שמניח הבתים על המוח. אבל הכסיל בחושך הולך שמניח על המצח והענין ממש שהולך בחושך שמכסה העינים. דרך משה:
ובספר שארית ישראל כתב וז\"ל ולו יהי' מיתוק לעתיד לבא (כמ\"ש בסה\"ק) והס\"מ בעצמו רוצה שיומתק. ומעשה שהבעש\"ט ז\"ל העלה את הס\"מ לאיזה דבר שנצרך לו ואמר לו בכעס למה הרגזתנו לעלות כי לא העלו אותי כ\"א ג' פעמים. בעת חטא אדה\"ר. ובעת העגל. ובעת החורבן. אעפ\"כ כשהי' שם צוה הבעש\"ט לאנשיו שיהיה מצחיהם מגולים שיראה צלם אלקים שעל פניהם ולבסוף כשהוצרך ללכת אמר בזה הלשון בני אל חי תרשוני לעמוד בכאן שעה מועטת לראות צלם אלקים שעל פניכם וזה ראיה שרוצה להמתק. ואעפ\"כ קודם לכתו ביקש מהבעש\"ט ז\"ל שיתן לו איזהו עובדא כי רצה לשרוף איזה עיר ישראל הראה לו הבעש\"ט מקום אחר והוא בעצמו שרף אותה היינו רע הגמור: ומטעם זה תיקנו גם כן לשוח מילתא דבדיחותא קודם הלימוד. חפארת יונתן פ' ראה: ", + "קונטרס אחרון
שלא יקטרג. ועפ\"ז נראה דלכך תקנו מקום הנחת תפילין של ראש מהתחלת עיקרי השער במצחו. עי' או\"ח סי' כ\"ז סעיף ט'. וכן הקשר שצריך להיות מאחורי הראש באמצע העורף צריך להתחיל קצה התחתון בצמיחת השערות עי' א\"ר שם. כדי ליתן חלק לס\"ם וע\"ד שכתב בספר ערוגת הבושם*בס' דרש משה על תהלים נדפס מאת המו\"ל וז\"ל ולמען חיבת הקודש של אא\"ז זצלה\"ה ארשום לזכרון סיפור נפלא אשר יצא מפ\"ק הרב הצדיק מהר\"י מבעלז זצלה\"ה בזה\"ל בהיות אבי מורי הרב הקדוש זצלה\"ה משתוקק להשיג את הספר ערוגת הבושם צוה עלי להשתדל לקנותו עבורו. וכאשר הובא אליו כרצונו שמח בו עד מאד. ושאלתיו לתומי שמחה זו מה עושה הלא בלימוד חכמת אמת רק בספרי הקדמונים תבחר. ומה זה תשמח עתה על ספר מאחד מאחרונים. והשיב לו דע בני שבשעה שנראה הבושם הזה ע\"פ תבל אמר הבעש\"ט הקדוש זי\"ע ועכ\"י כי בעת שחבר המחברת הקדושה ההיא נתלבש בו נפש שלמה הע\"ה וסיים עוד כי גם בלעדי שמועתי זאת המקובלת בידי מרבותי הקדושים ידעתי גם אני כי זה האיש משה גדול מאד וכאחד השרים הראשונים הוא נחשב. ע\"כ ד\"ק שסיפר מאביו הרב הקדוש מהר\"ש זצללה\"ה: לשיר השירים ע\"פ שערך כעדר העזים שהשערות הוא שורש הדינים. ומהם יונקים החיצונים*בספר ברית אברם (צ\"ו) כתב וז\"ל גדולה עבירה לשמה ממצות שלא לשמה ע\"ד ששמעתי משום דהעוה\"ז הוא עלמא שקרא. לכך א\"א לקיים בו האמת לבד אם לא שיתנו חלק גם לסט\"א. ואח\"כ מצאתי זאת בזוהר שא\"א לעשות שום מצוה אם לא שיהי' חלק גם לסט\"א. ומש\"ז הוא השערות בתפילין והחלבנה בקטורת ושעיר ביוה\"כ. אח\"כ מצאתי בזוהר המשמעות כי הוידוי קודם כל מצוה הוא חלק הנ\"ל כמו שהיו מתודים על השעיר ביוה\"כ:
וזה פי' הפ' (קהלת ז') כי אדם אין צדיק בארץ אשר יעשה טוב לבד ולא יחטא לשון חסרון. (כמו אני ובני שלמה חטאים) רק זה שעובד לו ית' אע\"פ שנותן להם חלק הוא מחמת שאין לו ברירה. והמשל הוא כמ\"ש בזוהר מי שרוצה לילך למקום א' וכת של כלבים מעכבים אותו אזי אם יש לו תתיכת לחם זורק להם מרחוק. והם רצים אל הלחם והוא הולך לדרכו לשלום. ורחמנא לבא בעי ויודע האמת שגם זה בשביל שרוצה לעבוד אותו ית' אבל מי שהוא רמאי ומראה א\"ע לפני הבריות שהוא טוב ובאמת לא כן הוא. אז ע\"כ צריך לעשות מצוה תחלה כדי שיתקיים השקר. ע\"ד שאחז\"ל (סוטה ל\"ה) כל שקר שאין בו דבר אמת כתחלתו כו' וז\"ש גדולה עבירה לשמה כדי שיתקיים האמת. יותר ממצוה שלא לשמה שאינו עושה המצוה רק כדי שיתקיים השקר שעושה:
וזה שרמז התנא באומרו הוי דן אות כל האדם לכף זכות. אולי רוצה לעשות מצוה גדולה ומש\"ז צריך זאת לחלק הסט\"א. אבל באמת רחמנא לבא בעי ויודע האמת. ה' ינחנו בדרך האמת: ולכן נאמר אצל הלוים והעבירו תער על כל בשרם:", + "דיפוק לבר ויתחזי. בספר קיצור של\"ה כתב בשם המקובלים שיש ליזהר עד מאד שלא יהי' ארוכין כשעורה רק פחות משעורה והוא עפ\"י סוד גדול כידוע ליודעי חן. ע\"כ אם הסופר עשאן ארוכין יקצרן ויעשם פחות משעורה ע\"ש." + ], + [ + "טעם. ז' כריכות על הזרוע כנגד ז' נערות הראויות לתת לה מבית המלך*והם מיכאל. גבריאל. רפאל. אוריאל. צדקיאל. יופיאל. רזיאל. אגד\"פ אות ק\"ט בשם זוהר שיר השירים:
ובספר תוצאות חיים כתב דצריך שיהי' כריכות היד ז'. רמז לז' ברכות שע\"י הכלה מזדווגת עם בעלה. וצריך ליזהר שלא יכרוך אותם קודם שיניח של ראש שהוא כנגד הזכר וכן הכריכות באצבע כי הן רמז אל הטבעת שהוא מקדשה בה. ועי' ט\"ז סי' כ\"ה סק\"ט בשם האריז\"ל שנהג לכרוך ז' כריכות תחלה בזרוע ואח\"כ הניח ש\"ר. ובס' הכוונת כתב בזה סוד. ובשע\"ת שם ס\"ק י\"ב כתב דאם אחר שבירך שמע קדיש או קדושה ואם לא יכרוך יהי' לו פנאי להניח של ראש ולענות יש לעשות כן ועדיף טפי: (קיצור של\"ה). וטעם שצריך לכרוך על אצבעו שלשה כריכות טעמו ע\"ד הקבלה. ט\"ז סי' כ\"ז ס\"ק ח'. ואין להניח תפילין דר\"ת כל ז' ימי אבילות. באר היטב סי' ל\"ח ס\"ק ה' בשם האר\"י. וע' ברכי יוסף סי' ל\"ח סעיף ד' וז\"ל יש שכתבו משם האריז\"ל שהאבל לא יניח תפילין דר\"ת. אבל ראיתי למופת הדור המקובל המופלא קדוש יאמר לו כמהר\"ר שלום נר\"ו שהניח תפילין דר\"ת בימי אבלו ואמר מר שבכתבי מהרח\"ו זצ\"ל האמיתיים לא נמצא זה ולדעתו יש להניחם גם בימי האבל ע\"ש. אך בשיורי ברכה סימן ל\"ח ובברכ\"י יו\"ד סימן שפ\"ח כתב כיון דפליגי בזה שב ואל תעשה עדיף: ובספר בני יששכר כתב בשם האריז\"ל שלא להניח תפילין דר\"ת בימי האבל אשר הם מצד מוחין דחכמה כי בימים האלה מסתלקין מוחין דחכמה:", + "קונטרס אחרון
טעמו ע\"ד הקבלה. ובספר תפלה לדוד להגאון הקדוש מבוטשאטש זצוק\"ל כתב לכרוך כריכה אחת על אצבע קודם הנחת של ראש לצאת ידי האומרים שצריך לעשות הקשר בכל יום ע\"כ תיכף כשיעשה הכריכות על הזרוע יעשה תיכף כריכה אחת על האצבע האמצעי והוי כמו שני תכיפות בין האצבעות והוי כקשר גמור ואח\"כ יניח של ראש ואח\"כ יתיר הכריכה מן האצבע ויעשה הג' כריכות כדינו ע\"ש:" + ], + [ + "טעם. שאין לכרוך הרצועה על האצבע עד שיניח תפילין של ראש. מפני שהרצועה שאנו כורכין באצבע הוא טבעת הקידושין שהזכר נותן לה ע\"כ אין ראוי לכרוך הרצועה על האצבע עד שיניח תפילין של ראש שהיא סוד הזכר שאם עדיין לא בא הזכר קדושין מהיכן ואין ראוי לשנות המנהג. וצריך שתהיה מעומד שהזכר המקדש את האשה מקדש אותה מעומד. ראשית חכמה שער הקדושה פ\"ו:" + ], + [ + "טעם שמברכין. על מצות עירוב. על מצות תפילין. ולא מצינו שום ברכה שיאמר בה על מצות. מפני שאינו יכול לערב תחומין אלא לדבר מצוה תקנו לומר כן בשאר עירובין. ותפילין של ראש מפני שכבר בירך על של יד להניח תפילין הוצרך לשנות בתפילין של ראש ולומר על מצות לפי שקרוב היה ליפטר בברכה ראשונה. אבודרהם. ע\"ל סעיף תתק\"ט:", + "קונטרס אחרון
על מצות תפילין. כתב בספר אור צדיקים מהרב הקדוש מוהר\"ר מאיר פאפירש זצוק\"ל וז\"ל כבר ידוע אזהרת חז\"ל שלא יסיח דעתו מן התפילין ק\"ו מציץ ע\"כ בהתפלל זמירות וברכות ימשמש בתפילין כל שעה שלא יסיח דעתו מהם ח\"ו. והי' מעשה בתלמיד ותיק א' של האריז\"ל שנפטר והלך לעולמו. לאחר כמה ימים ראה אותו האריז\"ל בחלום ושאל לו על מעמדו בעוה\"ב. אמר ליה טוב מאוד רק בשביל דבר א' דקדקו עמי קצת. כשהייתי מגיע לתפילת למען לא ניגע לריק ולא נלד לבהלה של ובא לציון הייתי מכוון שם ביותר כי הוא תפלה עצומה ומחמת הכוונה הגדול' הסחתי דעתי אז מן התפילין. ובזה ראה עונש המסיח דעתו מן התפילין מחמת מחשבות זרות ח\"ו. זולת בתפלת י\"ח אז אין צריך למשמש בהם. ויתפלל בכוונה ואין לחשוש אם יסיח דעתו מן התפילין בשביל הכוונה כדאיתא בסודי האריז\"ל ע\"ש:
ובס' הקנה כתב וז\"ל א\"ל ר' מאי האי דכתיב חונה מלאך ה' סביב ליריאיו ויחלצם א\"ל בני זה המניח תפילין והקובע מזוזה והמתעטף בטלית. א\"ל ר' אני ראיתי רשעים רבים וצדיקים גמורים ועוסקים בתורה ביום ובלילה ומזוזה ותפילין מקיימין ואפ\"ה לא נשאר להם שריד ופליט היש גדול כר' יוחנן ואמר דין גרמא דעשיראי ביר*בספר קהלת משה פי' דין גרמא דעשיראי ביר. כי לכל אבל היו עושין סעודת הבראה והיו נותנין לו בשר ויין כי לא נברא יין אלא לנחם אבלים וסעודה נקרא בלשון תרגום ביר. ולקח ר\"י עצם מן הסעודה לנחם אבלים: וא\"כ זו היא השמירה ששמר אותו המלאך ה' א\"ל בני מי סברת שהשמירה הוא שלא ימות ושלא יחלה אדרבא מיתה ויסורין זכות הוא לו אלא שכרו בעוה\"ב והמלאך רואה שמקיים ג' מצוות. ציצית. תפילין. ומזוזה. שומרו מלחטוא.
ובספר שער התפלה כתב על מה שאחז\"ל (מנחות מ\"ג) כל שיש לו תפילין בראשו וכו' וציצית בבגדו ומזוזה בפתחו כו' בחוזק שלא יחטא. והא אנחנו רואין ב\"א ששלש אלה יעשה להם ואינם בטוחים מן החטא. אמנם במי שהם על ראשו לבד ואינם משימם בראשו לשום מחשבתו בהן. הרי הוא כמו שמניחין על הכותל והשלחן וכדומה. רק מי שיש לו תפילין בראשו היינו שיחשוב בראשו את הכתוב בד' פרשיות אלו שיש בהם יחודו ואחדותו ית\"ש בעולם ושנזכור נסים ונפלאות שעשה עמנו בהוציאנו ממצרים ובזה יקבל עליו עול מלכות ית' זה הוא בחוזק שלא יחטא כי מורא ופחד ואימת ה' אלהיו עליו ואהבתו ית' קשורה בו וצמודה:" + ], + [ + "טעם. דלא נהגו העולם לברך אם נשמטו התפילין ממקומן. משום שאנו אין לובשים אותן כל היום אלא בשעת התפלה ואז מסתמא אינו מסיח דעתו מהם והוי כחולצן ע\"מ להחזירן. מ\"א סי' כ\"ה ס\"ק כ\"א בשם של\"ה:*ומטעם זה יכול התלמיד לגלות התפילין לפני רבו. כיון דאין נוהגין להניח תפילין כל היום ואז אין כאן יוהרא כלל ומותר לגלותן בפני רבו. רמ\"א סי' כ\"ז סעי' י\"א. אם מניח תפילין כמה פעמים ביום צריך לברך עליהם בכל פעם: " + ], + [ + "טעם. שהתלמיד לא יחלוץ תפילין לפני רבו מפני שנראה כמי שאין אימת רבו עליו שמיקל בכבודו ומגלה ראשו בפניו. לבוש סימן ל\"ח סעיף י' ועיין ב\"י שם. וחולצן בשמאל שמראה שקשה עליו חליצתן. מ\"א סימן כ\"ח ס\"ק ג'. וע\"ל סעיף צ\"ג:*כתב בספר קיצור של\"ה צריך להפוך פניו מן הארון הקודש בשעה שחולצן שלא יראה כחולץ לפני רבו. וכן נוהגין שלא יחלוץ בפני ס\"ת אלא הופכין פניו מס\"ת לצד אחר: ", + "קונטרס אחרון
וחולצין בשמאל. בספר אשל אברהם סי' כ\"ה כתב אחד חלץ תפילין בר\"ח ונזכר שלא אמר יעלה ויבא צויתי שיניחם בברכה כי המניחים תפילין במנחה מניחים בברכה וכן הוא בפוסקים לברך ע\"י היסח הדעת.
עוד כתב שם אחד הניח תפילין בברכה ונודע לו שנפסקו כמה תפירות וחלצן והניח אחרים אמרתי לו שיברך שנית וכדקיימא לן גבי ציצית דגם לדידן שאין מברכים כשנפל טליתו מרוב גופו על כל זה בלובש טלית אחר' מ\"מ מברך שנית. וקיימא לן כשמתעטף בטלית שני בעוד הראשון עליו מברך שנית. ול\"ד לברכת הפירות בסי' ר\"ו בעוד מין ראשון לפניו וכ\"ש בזה שהתפילין הראשונים אין עליו כלל ולא עלה בלבו שיהי' לו תפילין אחרים עכשיו. וכן נמי כשניתר הקשר כתבו הפוסקים ז\"ל לברך שנית. והאחרונים ז\"ל שכתבו שלא לברך הוא רק בכגון קשר שאינו מחוסר ממשה גדול ודעתו שיעשנו תיכף אבל כשמניח תפילין אחרים אף בניתר הקשר כ\"ע מודים שצריך לברך שנית ע\"ש. ועי' ט\"ז שם ס\"ק י\"ג.
ועי' פ\"מ סי' ל\"ד סק\"ב דכתב וז\"ל אחר שסילק דרש\"י יניח תפילין דר\"ת ויקרא בהם ב' פרשיות שמע והיה אם שמוע אבל פרשת ציצית א\"צ כי חששא דשמא מעיד עדות שקר בקורא קריאת שמע בלא תפילין*כי שמא הלכה כר\"ת וא\"כ הוי כמו שקרא בתחלה ק\"ש בלא תפילין. עי' לבוש סי' ל\"ד סעי' ב'. והנה מדברי הלבוש נראה דמה שאמרו ז\"ל (ברכות דף י\"ד.) כל הקורא ק\"ש בלא תפילין כאלו מעיד עדות שקר הוא דוקא בקרא ק\"ש ולא הניח תפילין כלל אבל קרא אדעתא שיניח תפילין אח\"כ לא הוי עדות שקר. ועיין ט\"ה ח\"א סעי' מ\"ג בהשמטה: תיקן בב' פרשיות*ובס' ארחות חיים בסופו כ' בשם תשו' מהר\"ם שי\"ק א\"ח סי' כ\"ג שהאריך בזה והעלה לומר כל הג' פרשיות וכן נוהגין: וחדשים מקרוב חולצין תפילין דרש\"י ומניחין דר\"ת לאחר קדושה של י\"ח. ובאמת מלבד שעושין שלא כדין המבואר בסי' כ\"ה סעי' י\"ג גם צריך לכוין בתפלת י\"ח לש\"ץ לא לעסוק בדבר אחר ולא רציתי לשאול כלל אותם ולא רוצה אני בתירוצם:
ובס' כתב יושר כתב וז\"ל על כל פנים לחזרת התפלה צריך להניח תפילין דר\"ת כי העובדא לשמונה עשרה הם התפילין דר\"ת גם בש\"ע הוא היחוד העליון ואי אפשר ליחוד בלא בחינת חי'. והם התפילין דר\"ת שהם בחינת חכמה וחי' כמו שכתוב והחכמה תחי':
ובסדה\"י כתב ראיתי מדקדקין כשמגיעים ליהי רצון מלפניך שנשמור חקיך מתחילין להסיר הרצועה מעל היד וממתינים עד שיאמר ש\"צ תתקבל ומסירים תפלה של ראש. אבל לי נראה שאין ראוי למדקדק להסיר התפילין והטלית כ\"א אחר עלינו לשבח שהוא שבח גדול וחשוב וראוי לאומרו בטלית ותפילין מ\"ש.*ועי' ברכי יוסף. שכ' במקומינו דקצת בעלי תורה מניחין שתי זוגות דלא מחזי כיהורא ואם חלש לבו מותר לטעום קודם תפילין דר\"ת. וקבלה מקדושים שהאיש הנזהר כל ימיו להניח תפילין דר\"ת ולא יחסר כל ימיו בשום אונס אזי מוכרח שיארע לו פ\"א טעות שיברך על תפילין דר\"ת הברכות ויתפלל בהם: ומנהג החכמים לנשק התפילין בשעת הנחתן ובשעת חליצתן. אבודרהם בשם גאון בפרק ע\"פ." + ], + [ + "טעם. שאסור ליקח רצועה של ראש וליתן בשל יד. מפני שאין מורידין מקדושה חמורה לקדושה קלה. מנחות דף ל\"ד ע\"ב ועיין באר היטב סי' נ\"ד ס\"ק ז' בשם יד אליה' וז\"ל רצועות שנמצאו ואינם יודעים אם הם של רש\"י או של ר\"ת אם באותו מקום נוהגים להניחם שני זוגות יניחם לאיזהו שירצה ואם הוא במקום שהרוב מניחים של רש\"י יניחם בשל רש\"י ע\"ש*ותפילין של ר\"ת הם במעלה יותר מתפילין של רש\"י ומפני שהם גדולים במעלתן אין רוב העולם יכולין לפעול אותו הפעולה בהנחתם לכן נמנעו מלהניחם. עטרת זקנים סי' ל\"ד בשם האר\"י:
ולענין אם לבש של ר\"ת בחושבו שהם של רש\"י והתפלל בהם וכאשר סלקם ראה שהם של ר\"ת יניח אח\"כ תפילין של רש\"י ויברך עליהם. עבודת הקודש קשר גודל סי' ג' סעיף כ\"ד. ובשו\"ת דברי חיים יו\"ד ח\"ב סי' פ\"ב כ' וז\"ל הנה קבלה ביד כל החסידים מלובלין מרבינו בעהמ\"ח דברי אמת שא\"צ לברך עוד הפעם אולם אני אמרתי לחלק. שמי שדרכו להניח ב' זוגות א\"צ לברך שנית שהרי דעתו הי' להניח שתיהן אבל מי שאינו מניח בשום פעם שתי זוגות הוי נמלך ופשוט שצריך לברך ע\"ש: וטעם שנקראת מעברתא. ע\"ש שצריך שלא יהיו הרצועות קבועות אלא מעבירין ומושכן לכל צד שירצה. תוס' מנחות דף ל\"ה ע\"א בד\"ה מעברתא. כתב א\"ר סי' מ' סק\"ה דמי שנופלין לו תפילין יתענה באותו יום. ואם נפלו תפילין עם הכיס שלהם יתן פרוטה לצדקה ע\"ש:", + "קונטרס אחרון
שאין מורידין מקדושה חמורה לקדושה קלה. ולענין אם נפסקה רצועה של יד סמוך לקשר אם מותר להפוך ראש האחר למעלה ולעשות בו קשר עי' הלק\"ט ח\"ש סי' נ\"א דכתב דלענין דינא כל שהוא גוף א' מה למעלה מה למטה כל שאין דרך גדולתו בכך כגון שופר ולולב ע\"ש. ועי' באה\"ט סי' מ\"ב סק\"ב. ועי' אשל אברהם שם שכתב דגם המ\"א מתיר להפוך אם לא יגיע מקום הקשר למקום הכריכות ממש בין אם יגיע אחר כל הכריכות בין אם יגיע לבין ז' הכריכות ובין ג' כריכות שעל האצבע. שכנראה שעיקר כוונת המ\"א על עצם היו\"ד ואולי על הקשרים שע\"י נעשים הלולאות. ואולי על הלולאות עצמם אין קפידא לכ\"ע. ואולי גם על הז' כריכות אין קפידא. כי רק הכריכה שעל האצבע יש לה סמך בש\"ס. והרי מוטב מלהורידו לגמרי לקצצו שיהי' תועלת להכריכות דשווינהו עם ב\"י חובה ע\"ע. גם יש סברא שכל הרצועה אחת ואין הפרש בין מקומותיה בפרט ע\"ש.
ועי' במגן גבורים סי' מ\"ב שכ' עפמ\"ש הט\"ז בא\"ח סי' קנ\"ד סק\"ז דכי אמרינן דאין מורידין לקדושה קטנה היינו כ\"ז שראוי לקדושה גדולה. אבל אם אין ראויה לזה רק לקלה עדיף שיעשה לכל הפחות קדושה קלה ממה שתהי' פנוי' ותגנז. ה\"נ אם לא יעשה בהרצועה להפכה ע\"כ תגנז עדיף להורידה לקדושה קלה. וראי' ממטפחת שבלה עושין תכריכין למת:
ובענין הספסלים של ביהכ\"נ עשויים לישב עליהם ובתוכם תיבות אשר בתוכן התפילין אם מותר לישב עליהם. עי' פחד יצחק אות ס' שהאריך בזה וכ' שאסור לישב על הספסלים שיש בהן תפילין או שום ספרי קודש באיזה כתב שיהי' משום בזיון שיושבין ועגבותיהן כנגד התפילין ממש. אף כי יהי' כלי בתוך כלי מ\"ש. ועי' שע\"ת סי' מ' סק\"ה דכ' בשם אוהל יעקב להתיר היכא דאיכא גובה טפח בינם לבין התפילין המונחים שם ע\"כ. וסיים שבעל נפש יש לו להחמיר גם בזה כי תפילין יש להזהר בקדושתן מאד ע\"ש:
ועי' ב\"י סי' רפ\"ב בשם ה\"ר מנוח דשלא בשעת בית המדרש אסור לישב בשוה עם ספרים. אבל בזמן בית המדרש והמקום צר לתלמידים מותר לישב בשוה עם הספרים והפירושים וכך נוהג ה\"ר משולם מבדרש\"י כשלא הי' במקום בית המדרש הי' מדקדק שיהי' הספר נתון ע\"ג ד\"א כל שהו. ובשם בעל ספר ארחות חיים כתב שאין להקל בדבר שלא יראה כמזלזל בכבוד הספרים ע\"ש. ובקיצור של\"ה כ' שהספרים יהי' מונחים טפח יותר גבוה מהיושב וכן אל יניח ספרים על המטה:
וכן כתב בשו\"ת הרדב\"ז ח\"ג סי' תקט\"ו דמנהג יפה הוא שלא ישב אדם על מטה או ספסל שיש עליו אפי' ספרי התלמוד והפוסקים וכן תפילין ואפי' מונחין בתוך תיקן אם לא יהי' גבוה טפח כדי לתת כבוד והידור לכל דבר שיש בו קדושה מצד עצמו:", + "יניחם בשל רש\"י ע\"ש. יכול לעשות רצועות לתפילין של רש\"י ולהתנות שלכשירצה יוכל להסירם משם לתלותם בתפילין של ר\"ת וכן להיפך. שערי תשובה שם סק\"ז בשם מח\"ב.", + "יתן פרוטה לצדקה. ובספר א\"ל אברהם מהדורא תנינא סי' מ\"ד כתב דגם בתפילין דר\"ת ז\"ל יש לחשוש אם א' מהזוג הגיע לארץ בלא הכיס גם שהרצועה בידו או תענית או צדקה ראוי ע\"כ:
ובשו\"ת מהר\"י מברונא סי' קכ\"ז כתב לנערים הוריתי שילמדו ב' או ג' שעות יותר בו ביום. ועי' בהשמטה לסעי' תר\"פ:", + "בשם האריז\"ל. ובספר אשל אברהם סי' כ\"ה כתב וז\"ל אודות תפילין דר\"ת שאין להסיח ביניהם. בבאה\"ט ס\"ק י\"א נראה דגם ב\"ה וב\"ש אין לענות וכמו בפסוקי דזמרה. וגם שאין זה שיחת תולין מ\"מ אינו בגדר אמנם או קדיש שכתב לענות דמשמע דפחות מזה בהדרגה אין לענות כו'. ואפשר לסמוך א\"ע על הרהור גבי ב\"ה וב\"ש שזה עצה טובה בכל המבוכות כמ\"ש הט\"ז ז\"ל סי' ס\"ב ועיין תוס' ברכות דף י\"ג בד\"ה ובאמצע דבמקום שאסור לספר אסור לדבר אפילו בלשון הקודש.
ובסי' כ\"ח כ' כמו שנכון שלא להפסיק בין תפילין של יד לתש\"ר*אם אחד מניח תפילין וקודם שהניח תפילין של ראש שמע מאחר שבירך על תפילין של יד מותר לענות אמן. שו\"ת פנים מאירות סי' נ\"ט: גם דרבינו תם גם בדברי תורה וכמ\"ש במק\"א בזה. כך נכון ליזהר באילו בחליצת תפילין שלא להפסיק בין תפילין ש\"י לתש\"ר של רש\"י או גם דר\"ת.*בספר כתב יושר כתב דצריך ליזהר מאד בתפילין דר\"ת וקדושתם גדולה משל רש\"י. ומה שאמרז\"ל המניח תפילין מאריך ימים זה קאי על תפילין דר\"ת. כי הם מעולם הנקרא חכמה. והחכמה תחי' את בעליה כתיב. ומי שאינו מניח תפילין דר\"ת גורם להסתלק אור החכמה למעלה ח\"ו. ובס' לבושי מכלול סי' י\"ח כתב בשם שו\"ת מן השמים דהשי\"ת פוסק כר\"ת: כיון שנכון שיהי' הוי\"ה אחת לשניהם. כ\"ה נכון גם בחליצתן וצ\"ע בזה כי יש סברה כי ההוי\"ה הוא בקיום הנחה העושה מצוה ע\"ש:
ועי' שערי תשובה סי' ל\"ד סק\"ו בשם מכתם לדוד סי' ד' דאם אין לו של רש\"י רק של ר\"ת ילבשם גם שחרית בלא ברכה*ועי' עצי עדן להרב הצדיק הקדוש מקאמארנא זצוק\"ל מנחות פ\"ד מ' א' דבכה\"ג ודא שצריך עליהם לברך. ולא יברך אלא להניח וכתב טעם לדבריו ע\"ש: ובמנחה אע\"פ שיש לו של רש\"י לא יניח אלא של ר\"ת על דרך האמת ולא יברך ע\"ש.
ובסק\"ג כתב וז\"ל בס' פנים מאירות ח\"א סי' ס\"ז כתב שהמניח תפילין של ר\"ת בלא ברכה וקורא בהם ק\"ש רשאי להפסיק באמצע הפרק מפני הכבוד. ומ\"מ לא ישיח שיחה בטילה ע\"כ. ונראה להחמיר להפסיק אף מפני הכבוד ע\"ש.
ובספר ארחות חיים שם אות ט' כתב בשם מק\"מ שבספר דעת קדושים סק\"ט שזהו כשקורא בזמנה. אבל בקורא כשעבר זמנה דהוי רק כקורא בתורה רשאי להפסיק לצורך ע\"ש.
והחילוק שבין תפילין של רש\"י לר\"ת. סדרן של רש\"י קדש לי. והי' כי יביאך. והי' אם שמוע. מימינו של קורא שהוא משמאל של המניח. וסדרן של ר\"ת קדש לי. והי' כי יביאך. והי' אם שמוע. שמע. היינו שמע מבחוץ. והי' אם שמוע מבפנים.*ומיהו גם לדברי ר\"ת צריך לכתבן כסדר שהן כתובין בתורה קדש. והי' כי יביאך. שמע. והי' אם שמוע. ואם כתבן שלא כסדרן יגנזו. ובתפילין של יד שהם כתובים בקלף אחד יניח חלק לפ' ג' שהיא והי' אם שמוע. ויכתוב פ' ד' שהיא שמע ואח\"כ יכתוב והי' אם שמוע על החלק שהניח. הרא\"ש בהלכות קטנות ובס' ארחות חיים סי' ל\"ב כתב בשם שו\"ת שו\"מ מהד\"ת סימן ע\"ד שכ' להתיר באחד שנפסל לו תפילין ש\"י דיכול ליטול של יד מאחר כדי להתפלל ואינו חושש שמא הם שלכס\"ד וזה אפילו בתפלין של רש\"י ע\"ש: עי' מנחות ל\"ד. ובתוס' שם בד\"ה והקורא:
ובענין תפילין של שמושא רבה. כתב בס' ארחות חיים סי' ל\"ד אות ב' וז\"ל עי' שו\"ת הרמב\"ם החילוק שבין תפילין של שמושא משל רש\"י מהפ\"ח נראה דאינו רק מהתגין לבד שמקפיד בהם והוא דחה דבריו דאם הקפידא הוא רק מהתגין הא נוכל לתייג של רש\"י שלנו כדעת הש\"ר דהא רש\"י לא מקפיד כלל מהתגין הצריכים.
אמנם בספר מאמר מרדכי עה\"ת בסוף בליקוטים כתב ששמע מרבינו הקדוש מוהר\"ר צבי מזידיטשוב זצוק\"ל שצוה עליו לעיין בדבר ואחר העיון העלה שם שאין שום חילוק בין תפילין דרש\"י לשל תפילין של ש\"ר רק לענין הבתים דלשיטת הש\"ר צריכין להיות הבתים אצבעיים על אצבעיים דוקא. ועי' בס' פרי קודש הלולים מ\"ש בזה. ועי' בפע\"ח שער התפילין פ\"י וז\"ל ואח\"כ צוה לעשות לו תפילין של שמושא רבא כסברת רש\"י זצלל\"ה אלא שהי' אצבעיים על אצבעיים מרובע כנזכר בש\"ר ותפילין אלו הי' מניח במנחה תמיד והי' אומר כי התפילין אלו עולין כב' הסברות כרש\"י וכר\"ת כו' ע\"ש. ועי' כסף משנה הלכות תפילין פ\"ג דכתב על מה שכתב הרמב\"ם וכל התפירות יהי' החוט שלהם סובב משתי רוחות שהטעם הוא מפני שהם מפרשים כן מ\"ש בשימושא רבה על מספר התפירות שהם י\"ב בר מדעיל ונפיק:
מחויב האדם לומר בכל יום הד' פרשיות של תפילין בעודם התפילין עליו. וצריך לאומרם כסדר שהן כתובים בתורה. קדש לי. והי' כי יביאך. שמע. והי' אם שמוע. ע\"כ צריך לומר הב' פרשיות קדש לי והי' כי יביאך קודם שיתחיל לומר ברוך שאמר. אור צדיקים." + ], + [ + "טעם. שתקנו לומר אדון עולם קודם התפלה ואחר התפלה. כי הוא כמוסר מודעא שעל כוונה זו יזכור השמות. והנה אדון עולם וכו' היא הקדמה לשם אדני. בלי ראשית וכו' ולו העוז והמשרה היא הקדמה לשם אלקים דהיינו תקיף ובעל היכולת. והוא היה והוא הוה וכו' היא הקדמה לשם הוי' ב\"ה ע\"כ צריך לכוין מאוד באמרו אדון עולם ואח\"כ על הקדמה זו יזכור כל השמות. בשם הרב הקדוש מאפטא זצ\"ל. וע\"ל סעיף תתכ\"ט בהשמטה:", + "קונטרס אחרון
אדון עולם קודם התפלה. כתב א\"ר סימן מ\"ו אות י'. בשם תשובת רש\"ל וז\"ל אני מתחיל ברוב חסדך ומדלג מה טובו שאמרו בלעם. ואף הוא אמרו לקללה ופסוק האחרון ואני תפלתי אני מדלגו כי אין לאמרו אלא במקום שקבעו חכמים דהיינו במנחה בשבת ע\"ש:
ובספר קיצור של\"ה כתב בשם ר\"י החסיד ורב האי גאון ורב שרירא גאון כל שמכוון בעת התחלת אדון עולם שהוא שיר נאה ומשובח ערב אני בדבר שתפלתו נשמעת ואין שטן מקטרג על תפלתו. ואין שטן ופגע רע בר\"ה ויו\"כ בתפלתו ואויבים נופלים תחתיו. וי\"א אף היצה\"ר משלים אתו. ואפשר מזה הטעם נתפשט המנהג שאומרין אותו קודם כל ברכה ותהלה וגם לאחר התפלה עכ\"ל.
ובספר דברי קהלת פי' בידך אפקיד רוחי בעת אישן ומ\"ש ואעירה ואם רוחי גויתי פירושו אחר שאפקיד רוחי בעת שינה אעיר בבוקר ואז מוצא אני גויתי עם רותי יתד אחר שנפרדו בעת שינה הדומה למות ה' לי עד אתה ולא אירא גם להבא. ומה שאמר ואעירה בחרוז הקדום ולא באחרון עם ועם רותי גויתי. כדי להשוות מספר התנועות וסופי החרוזים וכן דרך שיר.
וקבלה מרבינו יהודה חסיד זצ\"ל אדם היוצא מן ביתו שחרית קודם שיתפלל יש לו לומר פסוק זה שמע ישראל ה' אלקינו ה' אחד. תשב\"ץ סי' רמ\"ח: " + ], + [ + "טעם. שאנו אומרים נותן התורה לשון הווה '*והמנהג נתפשט לברך בה\"ת אע\"פ שהי' נעור כל הלילה. וכן יש לברך אלקי נשמה והמעביר שינה אף שלא הי' ישן והי' נעור כל הלילה משום דעל מנהג העולם מברך אף אם הוא לא נתחייב בהן. עי' מ\"א סי' מ\"ז ס\"ק י\"ב ופרמ\"ג סי' מ\"ו סק\"ב: כי הוא יתברך שמו נותן לנו בכל יום תמיד תורתו דהיינו כשאנו עוסקים בה הוא ית\"ש ממציא לנו טעמים ודינים חדשים. ספר חסידים.*בספר מאור ושמש (דברים) כתב וז\"ל מצאנו בספרי קודש וכן שמעתי מרבותי הקדושים נ\"ע שהעיקר מעיקרי העבודה הוא להרהר בתשובה קודם ישיבתו ללמוד תורה או קודם עשייתו מעשי המצות. ואדמו\"ר הרב בוצינ' קדיש' רשכב\"ה מוהר\"ר יעקב יצחק מלובלין זצוק\"ל אמר שאם האדם אינו עושה תשובה קודם לימוד התורה עליו נאמר ולרשע אמר אלקים מה לך לספר חוקי כו'. משא\"כ שבאם מהרהר בתשובה קודם הלימוד אזי נקרא צדיק כמו שאמרו חז\"ל בקידושין המקדש את האשה ע\"מ שאני צדיק אעפ\"י שהוא רשע גמור מקודשת שמא הרהר בתשובה וע\"כ רשאי אח\"כ ללמוד תורה הקדושה: ", + "קונטרס אחרון
לא נתחייב בהן כו' סק\"ב. וברכת על נטילת ידים אם נגע במקום מטונף או עשה צרכיו צריך לברך. משום דעל חידוש העולם הוא מברך. ד\"ח בשם א\"ר:", + "ללמוד תורה הקדושה. בספר מים רבים (בראשית) כתב בשם ספר תורת משה להגאון בעל חת\"ס (תצוה) סגולה נפלאה לאוקמי גירסא הוא לדבק עצמו ומחשבתו במשרע\"ה וכבר רמזו חכז\"ל בירושלמי דשקלים על פסוק בצלם יתהלך איש שלעולם יראה האדם כאלו בעל השמועה לנגדו ע\"ש רוצה לומר שעי\"ז מכוון שמועתו ביותר כיון שמדבק נפשו בבעל השמועה מכ\"ש במרע\"ה דאיהו שרשא דאורייתא כולא עכ\"ל." + ], + [ + "טעם. שאנו חייבים לברך בכל יום מאה ברכות. לפי שהיו מתים בכל יום ק' נפשות מישראל ולא הי' יודעים על מה הי' מתים עד שחקר דהע\"ה והבין ברוה\"ק שעליו שהי' מפני שלא הי' משבחין ומברכין כראוי לשם יתברך על כל טובותיו שהשפיע עליהם ע\"כ היו מתים בעונש זה לפיכך עמד דוד ותיקן להם לישראל מאה ברכות כנגד המאה שמתו ומאז פסקו למות וזה שנאמר נאם הגבר הוקם ע\"ל. ע\"ל בגימטרי' מאה הוי. טור סימן מ\"ו.", + "קונטרס אחרון
בכל יום מאה ברכות*צריך האדם להשלים בכל יום מדת צדי\"ק שהוא נוטריקון צ' אמנים. ד' קדשות י' קדישים ק' ברכות. ש\"ע האריז\"ל: . אסור להפסיק באמצע הברכה אפי' לדבר מצוה. ולענין לענות אמן וקדושה יש חילוק אם מברך ברכה ארוכה דהיינו ברכה שמתחלת בברוך ומסיימת בברוך כמו ברכת אשר יצר או ברכת ק\"ש וכדומה אזי מותר לענות אמן של האל הקדוש. ושומע תפלה. ואמן של ברכת התורה. ואמן יהא שמיה רבה עד לאחר תיבת יתברך. ואמן שמסיים החזן דאמירן בעלמא. ומודים דרבנן דהיינו שישחה עם החזן ויאמר רק תיבות מודים אנחנו לך ולא יותר. ובקדושה לא יאמר רק קדוש וכו' עד כבודו וידלג לעומתם וכו' ויענה ברוך כבוד ד' ממקומו ולא יותר ואם שומע ברכו יענה ברוך ה' המבורך לעולם ועד. אבל ב\"ה וב\"ש ושאר אמנים לא יענה. וה\"ה אם הקהל אומר ק\"ש לא יענה עמהם פסוק ראשון רק יעשה הניגון כקורא עמהם. ואם דיבר באמצע ברכה ארוכה בשוגג א\"צ לחזור אלא למקום שפסק אבל בברכה קצרה כמו בברכות השחר מהנותן לשכוי או ברכת הפירות קודם אכילה אם דיבר באמצע הברכה צריך לחזור ולברך לכ\"ע. ואם ענה אמן על שאר ברכות צ\"ע אם יחזור ויברך. חיי אדם כלל ה' העיף י\"ג:" + ], + [ + "עוד טעם. כדי להגן על צ\"ח קללות הכתובים במשנה תורה וכשתדרוש גם כל חולי וכל מכה הרי ק'. רוקח.*וסדר המאה ברכות שחייב אדם לברך בכל יום (עי' מנחות דף מ\"ג ע\"ב) הן אלו. ענ\"י א' אשר יצר ב'. המחזור ג'. לשכוי בינה ד'. גוי ה'. עבד ו'. אשה ז'. מגביה ח'. פוקח עורים ט'. מלביש י'. זוקף י\"א. מתיר י\"ב. רוקע י\"ג. מצעדי י\"ד. כל צרכי ט\"ו. אוזר ישראל. בגבורה ט\"ז. המעביר י\"ז. גומל י\"ח. מקדש שמך י\"ט. לעסוק בדברי כ'. הערב נא כ\"א. אשר בחר כ\"ב. ברוך שאמר כ\"ג. ישתבח כ\"ד. יוצר המאורות כ\"ה. הבוחר בעמו ישראל כ\"ו. גאל ישראל כ\"ז. הרי כ\"ז עד התפלה. וג' תפלות כל אחד י\"ט ברכות עם ולמלשינים. ג' פעמים י\"ט הרי כ\"ז. הרי כ\"ז ונ\"ז הם פ\"ד. מעריב ערבים פ\"ה. אוהב עמו ישראל פ\"ו. גאל ישראל פ\"ז שומר עמו ישראל פ\"ח. יראו עינינו פ\"ט. בלילה המפיל חבלי שינה צ'. אוכל בערב מברך על נטילת ידים צ\"א. המוציא צ\"ב. הזן צ\"ג. ועל המזון צ\"ד. בונה ירושלים צ\"ה. הטוב צ\"ו. וכן בבוקר נטילה. המוציא. הזן. המזון. ירושלים. הטוב. הרי יותר מק'. לבד אם שותה מברך. לבד להתעטף בציצית. על של יד להניח תפילין ועל של ראש על מצות תפילין (רוקח). ובשבת חסר בכל התפלה י\"ב ברכות וברכת התפילין הרי ל\"ז וכנגדם אנו מוסיפין ברכת אחת מעין ז' וקידוש ותפלת מוסף שיש בה ז' ברכות וסעודה ג' שיש בה ח' ברכות (דס\"ל בהמ\"ז טעונה כוס אפי' ביחיד. א\"כ צריך לברך על כוס בהמ\"ז לפניו ולאחריו. עי' מחה\"ש שם סק\"ח) הרי י\"ז. חסרי עדיין עשרים להשלים ק\"ה שאנו מברכין בכל יום. נמצא שלהשלים ק' ברכות חסרים עדיין ט\"ו ברכות וכבר אמרו בפ' התכלת שם דממלא להו באספרקמי ומגדי (פי' מיני בשמים ומיני פירות). ב\"י סימן מ\"ו. וכתוב בשבלי הלקט בשם גאון דמשלימין הברכות כ' בשבת שקורין בתורה ז' בשחרית וג' במנחה ומברך כל אחד א' לפניה וא' לאחריה הרי כ' והמפטיר מברך ז'. וכן כתב הגהות מיימוניות פ' ז' מהלכות תפלה בשם רא\"ם דברכות שמברכין הקוראין בתורה כל אחד ב' ברכות וה' של מפטיר עולים לחשבון לשומעיהם לפיכך נכון לקוראם בתורה לומר הברכות בקול רם וגם בלאו האי טעמא ראוי הוא כדי שיענו העם אחריהם דלמי הוא אומר ברכו את ה' המבורך כשאומר בלחש ועוד דאסור לעונה דהיינו החזן להגביה קולו יותר מן המברך ע\"ש: ", + "קונטרס אחרון
יותר מן המברך. בס' שמן הטוב פי' בשם ספר תשובה מאהבה ח\"ב הי' רל\"ז הפסוק האלף לך שלמה ומאתים לנוטרים את פריו. עפ\"י מה שכתב ברוקח סי' ש\"כ רמז שכל ברכה שוה י' זהובים. כי סמך עשרה זהב משקלם אצל ברוך ה' אלהי אדוני אברהם. הרי למאה ברכות אלף זהובים האלף לך שלמה ע\"כ. והנה לפי החשבון מאה ברכות בכל יום חסרים ביום השבת עשרים ברכות ואמז\"ל (מנחות מ\"ג) דממלא להו באספרקמי ומגדי. עוד כתבו הפוסקים דמנין הקרואים העולים בשבת שמברכין לפניהם ולאחריהם. והציבור מכוונים ועונים אחריהם אמן גם בזה משלימין מאה ברכות. וזה האלף לך שלמה. היינו שבכל יום נותנים להשי\"ת אלף זהובים בזה שאנו מברכים בכל יום מאה ברכות וכל ברכה שוה עשרה זהובים. ומאתים. היינו אותן עשרים ברכות החסרים בשבת שעולים למנין מאתים. עשרים פעמים עשרה. לנוטרים את פריו יכולים למלאות בפירות ומיני מגדים. גם יש עוד תקנה היושבת בגנים. היינו כנסת ישראל שיושבים בבתי כנסיות. חברים מקשיבים לקולך השמיעני. מכוונים לצאת בברכות ששומעים מחבריהם בשעה שעולים לקרות בתורה והם עונים אמן וגם בזה ממלאים המאה ברכות:" + ], + [ + "טעם. שמברכין שלא עשני גוי. ואינו מברך שעשני יהודי. לפי שאינו נכון לברך על עשיית האדם משום שנוח לאדם שלא נברא כלל ואי מברכינן שעשני ישראל הי' משמע דטובה לאדם שברא הקב\"ה אותו לכן מברכינן שלא עשני גוי השתא שנבראתי בע\"כ ברוך המקום שלא עשני גוי. ב\"ח. ועי' מ\"א סי' מ\"ו ס\"ק י' דהברכות שלא עשני גוי ושלא עשני עבד מברכין על יציאת נשמתו בלילה שלא נדבק בה נשמות עכו\"ם או עבד א\"כ גם גר יכול לברך כן ע\"ש:", + "קונטרס אחרון
שעשני יהודי. בספר ברית אברם (יתרו) פי' בשם מוהר\"ר יצחק חריף ילקוט ראובני התמי' כששמע משה אנכי ולא יהיה לך. הי' מברך ברוך שלא עשני גוי ע\"כ. ע\"ד שהקשו המפורשים למה אמר אשר הוצאתיך מארמ\"צ ולא אמר אשר בראתיך. ותירצו משום דטוב לאדם שלא נברא משנברא לכך לא אמר אשר בראתיך. והנה הפוסקים הקשו ג\"כ על ברכה שלא עשני גוי למה אין מברכין שעשני ישראל. ותירצו ג\"כ כתירוץ הנ\"ל משום דטוב לאדם שלא נברא כו'. לכן מברכין ברוך שלא עשני גוי וז\"ש כששמע משה אנכי כו' אשר הוצאתיך. וקשה למה לא אמר אשר בראתיך אע\"כ צריך לומר דטוב לאדם שלא נברא משנברא. מש\"ה הי' משה ג\"כ מברך ברוך שלא עשני גוי ולא שעשני ישראל. משום דטוב לאדם שלא נברא משנברא*וראיתי בספר אחד שפי' המדרש עפ\"י מה שדרשו חז\"ל עה\"פ ועתה הניחה לי וגו' ואעשה אותך לגוי גדול. כי משה טען להקב\"ה גבי חטא עגל שלא יכול לכלות את ישראל כי כבר הבטיח לאבות שירבה זרעם והשיבו הקב\"ה ואעשה אותך לגוי גדול. ובזה יקיים הבטחתו. והנה מצינו שמשה למד סניגוריא על ישראל בטענת לי אמרת ולא להם שאמרת אנכי ד' אלקיך בלשון יחיד. וזהו כוונת המדרש כששמע משה אנכי ד' אלקיך בלשון יחיד ויהי' לו דרך ללמד זכות על ישראל וע\"כ בירך ברכת שלא עשני גוי. ר\"ל שלא יצטרך הקב\"ה לעשות אותו לגוי גדול. כי יוכל לקיים הבטחתו בישראל שירבה זרעם. והי' כ\"כ אוהב ישרל עד ששמח ובירך ברכה:
ובספר דברי קהלת כתב דלכך אחז\"ל (מנחות מ\"ג ע\"ב) לברך שעשני ישראל. ולא בלשון שלילה כבעכד ואשה. כי לא תתכן מלת גוי בלה\"ק על מי שאיננו מישראל כי נמצאת בהיפך על ישראל לבד. בשמואל ב' ז' כ\"ג ומי כעמך ישראל גוי אחד בארץ. ובמקום שרצו לאמרה בתפלה במובן הנ\"ל תקנוה בל' רבים וסמכוה למלת הארצות. כבתפלת ישמח משה. ולא נתתו לגויי הארצות. ובתפילת עלינו. שלא עשנו כגויי הארצות. אבל ביחיד מצאנו לשון עשייה לגוי. לברכה. ואעשך לגוי גדול. ואעשה אותך לגוי גדול. וגם מלת נכרי איננה מיוחדת למי שאיננו מישראל. כי גם מי שאיננו ממשפחתו נקרא כן כמ\"ש בראשית ל' הלא נכריות נחשבנו לו. ע\"כ בחרו בל' מבורר שעשני ישראל: ועי' פרמ\"ג סי' ו' סק\"ט דראוי שלא לומר רק הש\"צ הברכות משום יוהרא:" + ], + [ + "טעם. שהאשה מברכת שעשני כרצונו מפני שהוא כמו שמצדיק את הדין על הרעה הבאה עליו. אבודרהם:" + ], + [ + "עוד טעם. דאיתא בברכות דף ס\"א ע\"א ר' אבהו רמי כתיב זכר ונקבה בראם וכתיב כי בצלם אלקים עשה את האדם הא כיצד בתחלה עלה במחשב' לברוא ב' ולבסוף לא נברא אלא אחד ע\"כ. ואם כן לפ\"ז אחר כך כשנקח הש\"י את הצלע וברא ממנה נקבה הנה נשלם המחשבה שהוא הרצון ולכך מברכת שעשני כרצונו. (מגיד תעלימה):" + ], + [ + "עוד טעם. דהנה מבואר במ\"ר נעשה אדם שהקב\"ה נמלך במלאכים על בריאת האדם והיינו כמבואר שם. לפי שאם האדם חוטא ח\"ו פוגם גם בעולם המלאכים ע\"כ צריך שיסכימו על עשייתו ואף שאם הקב\"ה חפץ מי יאמר לו מה תפעל. אמנם מדרך ענוה כשהדבר נוגע לקטן נמלך הגדול בו. ואמנם דבריאת האשה עשה הקב\"ה ברצונו לבד כי היא חלק מן האדם וכמו שלא ימלך על הראש ביחוד ועל שאר אברים ביחוד כן האשה חלק מן האיש כו' וכיון שהיא משלמת את האדם לכך נבראת ברצונו של הקב\"ה בלי המלכת במלאכים וזהו שמברכת שעשני כרצונו דהיינו כרצון הקב\"ה לבד בלי המלכת המלאכים. ישועות יעקב סי' מ\"ו סק\"ה:" + ], + [ + "טעם. על ענין הברכות שבתחלתן מדבר כלפי השם כאלו הוא כנגדו ובסופן כאלו אינו כנגדו. משום שנאמר שויתי ה' לנגדי תמיד*ובזוהר חי בראשית דף קס\"ח כתב וז\"ל העיד מורי הקדוש מוהר\"ר אברהם יהושע העשיל מאפטא על רבינו הקדוש מוה' יעקב יצחק מלובלין שאפילו עפעפי עיניו אינו מגביה בלתי יחוד שם מכ\"ש דבור ומכ\"ש מענה ופ\"א אמר מורי דודי הקדוש הלכתי לבית התפלה בתפילין מאירין הרבה ושמעתי שקראו לפני הבו יקר לבריה וכו'. ובאתי מבית התפלה וטלטלתי הלילקע ציבח בלי כוונה ושמעתי קורין ווי לפלניא דמריד במאריה שכן איתא בתוספתא לא ישתמש אדם בפניו ורגליו אלא לכבוד קונהו קונה ומייחד ה\"ו כטעם בכל דרכיך דע ה\"ו ועל ידי צדיקים כאלו יכלו הקליפות ויהיה עת רצון: וכשמזכיר את השם ואומר ברוך אתה ה' הוא עומד לנגדו וכיון שאומר אח\"כ מלך העולם נמצא שאינו עומד לנגדו שר\"ל אותו אלהינו שהוא מלך העולם הוא קדשנו במצותיו וצונו לעשותם. אבודרהם. ועיין שבלי הלקט הלכה קס\"ה שויתי ה' לנגדי תמיד רב אמר ברוך אתה ושמואל אמר ברוך הוא הלכך תקינו רבנן כתרווייהו ברוך אתה כרב אשר קדשנו כשמואל ע\"ש:", + "קונטרס אחרון
הוא עומד לנגדו. ומה שאנתנו אומרים אתה הוא י'י אלקינו. את\"ה הוא נוכח. הו\"א נסתר. כי הנה השי\"ת מנהג את עולמו בשתי הנהגות. הנהגה ניסיית והנהגה טבעיית. והנה הנהגה הניהיית נראה עין בעין רוממת גדולתו. אומרים להשי\"ת אתה לנוכח. והנהגה הטבעיית השגחתו יתברך מסתתרת בה. ולזה אומרים להשי\"ת הוא. אגרא דכלה (דברים):
ובספר נועם אלימלך (בחקותי) כתב מה שאנו אומרים ברוך אתה הוא נגלה אשר קדשנו הוא נסתר. מחמת שבהתחלת כאדם לעבוד הבורא נראה ונדמה לו שהוא כבר קרוב לה' מאד. אבל בהתמדתו בעבידתו יתברך בתמודות אז מבין ורואה שהוא רחוק מאד מהבורא ב\"ה ועדיין לא התחיל בעבודה כלל:" + ], + [ + "עוד טעם. מפני שהקב\"ה נגלה ונסתר. נגלה מצד מעשיו ונסתר מצד אלהיתו. וגם הנשמה נראית ונעלמת לכן הנפש מברכת בנכח ונסתר כמו שנאמר ברכי נפשי את ה' כו'. אבודרהם: ועיין ערבי נחל פ' בלק דלכך אומרים תיכף מלך העולם בכדי שלא יהיה משמעות ללשון זה שאינו מולך רק עלינו ולכן אנו אומרים מיד גם כן מלך העולם לומר באמת שהוא מלך על כל האמצעיות וכולם הם משועבדים ונכנעים לו כי אין להם מציאות מבלעדו ע\"ש: " + ], + [ + "טעם. שעונין אמן אחר המברך. שנאמר כי שם ה' אקרא הבו גודל לאלהינו. אמר להם משה לישראל כשאני מברך אתם תענו אמן. אבודרהם. ומהאי קרא גופא ילפינן ביומא כששומע הזכרת השם. צריך לשבחו ולומר ב\"ה וב\"ש. עיין מחצית השקל סימן קצ\"ב:", + "קונטרס אחרון
אתם תענו אמן. בספר אור צדיקים כתב וז\"ל צריך האיש תשובה גדולה על שלא ענה אמן אפי' פעם א'. כששומע מן המברך איזה ברכה על איזה פרי או על איזה מצוה ומכ\"ש אחר תפלת הש\"ץ בבהכ\"נ פשיטא שצריך תשובה גדולה*וז\"ל הטו\"ר סי' קכ\"ה ארז\"ל מ\"ד שומר אמונים נוצר ה' אלו שאומרים אמן באמונה כו' אר\"ש כל העונה אמן בכל כחו פי' בכל כוונתו פותחין לו שערי גן עדן שנא' פתחו שערים ויבא גוי צדיק שומר אמונים אל תקרא שומר אמונים אלא אמנים. אלו שאומרים אמן:
ע\"כ יזהר האדם לענות אמן על כל ברכה שישמע ובפרט ב' אמן שאין העולם נזהרים בהם. א' אצל המחזיר שכינתו לציון אומרים תיכף מודים אנחנו לך ואין עונין אמן. ואצל מערב של שבת ופרוס כו' כשמסיים הש\"ץ ועל ירושלים מתחילין ושמרו. ואיתא בספרי מוסר שחסיד א' התענה על. אריכת הגלות ונתגלה לו בחלום איך יבא הגאולה שהעולם אינן משגיחים בעניית אמן על המחזיר כו' ועל ירושלים. וכבר המה מורגלים בזה בעוה\"ר וכתב לי ידידי הה\"ג מו\"ה צבי יחזקאל אבד\"ק פלונסק רמז לזה (ישעי' ס\"ב) למען ציו\"ן לא אחשה ולמען ירושלים לא אשקוט רמז על אמן שאחר המחזיר שכינתו לציון. ועל אמן שאחר הפורס סוכת שלום כו' ועל ירושלים שאין מדקדקים כ\"כ כמו בשאר הברכות: וק\"ו בנו של ק\"ו כשלא ענה איש\"ר. לשון הזוהר פ' וילך אע\"פ שעונה אמן אם אינו מכוון טב ליה דלא אברא. מאן דשמע ברכה מחבריה ולא מתכוון באמן עליו נאמר ובוזי יקלו. ומאי עונשי' כד נפיק מעלמא מכריזין עליו כרוז ואומרים סגרו כל הפתחים לפני פב\"פ ולא יעול ולא יכנס לג\"ע ולא תקבל אותו כמו שהוא לא פתח באמן ווי ליה ווי לנשמתיה ומורידין אותו לתוך גיהנם למדור התחתון הנקרא. אבדו\"ן. שאו\"ל. תחתי\"ת. צלמו\"ת. ושם נאבד בר מנן לעולם. כי אין לגיהנם זה לא פתח ולא חלון ע\"ש. כו' אלא א\"כ עושה תשובה על כל אמן ואמן שלא ענה. וכן להיפך שכר טוב למי שעונה עניית אמן יש\"ר. ומי שעונה איש\"ר בקול רם הקב\"ה מתמלא רתמים. וכן איתא בזוהר פ' נח בזמנא דישראל איתובו בקול רם איש\"ר וגו' הקב\"ה אתמלא רחמים. לכן כל אדם יהי' לו זה הכתב בתוך הסידור שלו או על הכותל בשעת התפלה. וכך יאמר בשעה שמתחיל להתפלל.
רבש\"ע גלוי וידוע לפניך שאני בשר ודם ואין בי כח לכוון כוונת אמן כראוי בכן יהי רצון מלפניך שתהא עולה כוונת אמן שלי עם כוונת אמן מאותן השרידים היודעים לכוון עניית אמן כראוי. ויאמר הוידוי אשמנו בכל יום ויבכה בדמעות על אותן אמנים שלא ענה עכ\"ל. ובס' עבוה\"ק כתב בשם הלק\"ט ת\"א סי' פ\"ה דמי שנזדמן לו לענות אמן על שני דברים יאמר אמן ואמן.
כתב בס' אשל אברהס סי' רט\"ו דמ\"ש בזוהר חדש רות המדור השלישי כו' ומי שאינו עונה אמן אחר המברך. נראה דלא שייך כן במי שטרוד בעיון או בשיחה בד\"ת. גם שרשאי לענות מ\"מ הרי שייך בזה העוסק במצוה פטור מהמצוה ע\"ש. ובס' ארחות חיים שם סעי' ב' כתב בשם ס' מאורי אור דמאן דפוסק בפסוקים ומגיע לדבר רע בשעת שמיעת ברכה פטור לענות אמן דהוי כמקלל כמ\"ש ספ\"ד דשבועות:
אם סיים ברכה עם הש\"ץ בבת אחת לא יענה אמן דהוי עונה אמן אחר ברכותיו רק בישתבח וביהללוך שבסוף הלל ואחר ברכת שומר עמו ישראל לעד עונה אמן דהוה סיום ברכות. וה\"ה אם החזן סיים ברכה אחרת והוא אמר ברכה אחרת מותר לענות אמן. מ\"א סי' נ\"א ס\"ק ב' ומחה\"ש שם. ועי' מ\"א סי' רט\"ו סק\"ב בשם המדרש כששומע א' מתפלל דבר או מברך לישראל אפי' בלא הזכרת השם חייב לענות אמן. ועי' בספרי לקוטי דברים נחמדים דף א' בהשמטה בד\"ה בספר יש נוחלין." + ], + [ + "טעם. שלא יענה ב\"ה וב\"ש בברכה שחברו מוציא אותו. (וכן אם השומע הוא עומד במקום שאסור לו להפסיק). משום דברוך הוא וברוך שמו לא מוזכר בגמרא והוי הפסק דהא דחבירו מוציא אותו הוי כמו שהוא אומר הברכה ואסור להפסיק באמצע הברכה. דגול מרבבה. ועי' שערי תשובה סי' רי\"ג ס\"ק ג' שנכון ליזהר אך אין למחות במי שעונה ב\"ה וב\"ש ע\"ש:", + "קונטרס אחרון
ב\"ה וב\"ש. בספר אשל אברהם סי' קכ\"ד כתב וז\"ל הפר\"ח בסי' קכ\"ח כ' שחייב לענות בהוב\"ש על כל הזכרת שם גם שאינו בבחי' ברכה ע\"ש. ואין שום מנהג כן והראי' מבית המקדש איננה מכרעת כי שם היו מזכירים השם ככתבו משא\"כ עכשיו. ואולי כוונתו מצד ברכת כהנים של חשיבות המצוה הרי הזכרת השם היא מעין שהי' בבהמ\"ק ויש לענות בהוב\"ש. אך מנהגינו רק בברכה וכמ\"ש שם בשם הרא\"ש ע\"ה והיינו מצד דביהמ\"ק שאני:" + ], + [ + "טעם. שאנו מברכין בבוקר כל הברכות זא\"ז בב\"א אע\"ג דלפי הדין היה לנו לומר כל אלו הברכות כל ברכה וברכה בשעתה דהיינו מיו שיתעורר משנתו שחזרה אליו נשמתו שיצאה ממנו בשינה הי' ראוי לומר מיד אלהי נשמה שנתת בי עד לפגרים מתים לתת שבח למקום ית' על שהחזירה לו נשמתך וכן אם שמע קול התרנגול אע\"פ שהוא שוכב עדיין במטתו הי' לו לומר בא\"י אמ\"ה הנותן לשכוי בינה כו'. וכי לובש כתנתו בעודנו שוכב הי' לו לומר מלביש ערומים. וכי מנח ידיו על עיניו לפותחם היטב הי' לו לומר פוקח עורים. וכן כולם עד הגומל חסדים. משום דהיינו בימיהם שהם היו מתנהגים בטהרה ובקדוש' אפילו בלילה והי' ידיהם נקיות בכל עת אפילו מיד שנתעוררו משנתם אבל עכשיו אנו אין ידינו נקיות באלו הזמנים שחלות הברכות כל אחת ואחת בעתה. ועוד מפני עמי הארץ שאינם יודעים אותן נהגו לסדרן בבית הכנסת כדי שיענו העמי הארצות אמן אחריהן ויצאו ידי חובתן ואע\"ג דקי\"ל כל הברכות מברכין עובר לעשייתן היינו ברכת המצות שאמר בהם וצונו לעשות כן אבל אלו הברכות הודאות ושבח הן יכולין לברך אח\"כ. לבוש סימן מ\"ו סעיף ב' וסעיף ג'.*ויאמר פ' העקידה בכוונה ענומה ובשבת אין ראוי להאריך לשון בקשה עם פ' העקידה כבחול אלא אומר או\"א זכרנו בפקודת ישועה ורחמים משמי שמי קדם. וזכור לנו ברית אבות ועקדת יצחק בן אברהם ודיו. יעב\"ץ:
ובספר אור צדיקים כתב בשם ספר היראה בהגהות שלא לומר פ' העקידה בר\"ח ושבת ויו\"ט שאין בהם דין ואין לעורר הדינים. ובספר עטרת צבי פ' בהר כתב ג\"כ דבשבת ויו\"ט וימים המקודשין אין אומרים העקידה ע\"ש:
ובשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל שאמר פ' העקידה גם בשבת ולא. עוד שבחול אמר לפעמים הרבש\"ע רק עד והארץ אזכור ובשבת אמר תמיד עד גמירה ופ\"א הזכיר אחד לפניו מ\"ש בסידר האריז\"ל שלא לומר פ' העקידה בשבת. והשיבו וכי בשבת אין לה מחשבות. משמע שפ' העקידה מועלת למ\"ז: ", + "קונטרס אחרון
כל הברכות זא\"ז בב\"א. בספר תורת השם (ויצא) כתב דלכן אנו מברכים בכל יום שלא עשני אשה. כי בישראל הזכר חשוב יותר מהנקיבה מצד התורה והמצות שנוהג רק בזכרים. אבל באוה\"ע הנקיבה תשובה יותר מהזכר כידוע שגם מוליכין הנקבות לפני הזכרים:
ובספר אגרא דכלה על פסוק ויקח יתרו כו' אשת משה ואת שני בניה כו' ובניו ואשתו. שנהג מנהג ישראל להקדים הזכרים ולא כמנהג עשו שלקח את נשיו ואת בניו שהקדים הנקבות:", + "הגומל חסדים. בספר לבושי מכלול כתב מה שאומרים ביהי רצון שתצילינו היום ובכל יום. כי לפעמים יוכל לפגוע ע\"פ קודם התפלה ע\"כ מקדימין תפלה לצרה." + ], + [ + "טעם. שאומרים לעולם יהא אדם ירא שמים בסתר כו'. כיון שתקנו ברכה בא\"י מקדש את שמך ברבים כנגד דורות שגזרו בהן שמדות שלא לקרות ק\"ש והצרכו לקרות בסתר לכך מתחלת לעולם יהא אדם ירא שמים בסתר כו' כלומר אף אחר שנתבטל השמד ורשאין לירא אותו בגלוי מ\"מ מזכירין שיהא כל אדם ירא שמים אף בסתר כלומר שיהא תוכו כברו ומסיימין מקדש שמך ברבים שנותנים תודה ושבח לשם יתברך שנתבטל גזירת השמד ירשאין אנו לקדש שמו יתברך בגלוי ברבים. לבוש סימן מ\"ו סעיף ח':", + "קונטרס אחרון
בספר תורת משה להגאון הקדוש בעל חת\"ס זצוק\"ל (ויגש) כתב מה שאמרינן קראת את שמו ישראל וישורון. הוא עפ\"י מה שאמחז\"ל הקב\"ה קרא ליעקב אל שנאמר ויקרא לו אל אלקי ישראל הקב\"ה קורא ליעקב אל ואם תצטרף אל עם ישראל יהי' גימטרי' ישורון:
ובספר דברי קהלת פי' ע\"פ מ\"ש ראב\"ע (ישעי' מ\"ד) ויוצרך מבטן רמז ליעקב כטעם בבטן עקב את אחיו. וא\"כ מ\"ש אח\"כ וישרון בתרתי בו מוסב על יעקב אבינו. ושם נקרא ישרון:" + ], + [ + "טעם. שאנו אומרים. ואומרים פעמים באהבה שמע ישראל ולמה נתן לישראל יחוד שמו הגדול בלשון שמיעה ולא אמרינן בלשון הסכת או בלשון הבנה שכך פירושו של שמע הבינו או השכילו שה' אלהינו ה' אחד. משלו משל למה\"ד למלך שעשה סעודה ליום הולדתו ושלחו לו מתנות רבות ובתוך המתנות הי' שני מנורות יקרים מאוד קבועים באבנים טובות ומרגליות אשר שלח לו אחד ואמר המלך לעבדו שיבא את המנורות לפני השרים וכאשר לקח אותם נפל מידו מנורה אחת ונשברה ובא בפחד לפני המלך ואמר לו שמנורה אחת נשברה אמר לו המלך לך והביא את המנורה השנימה הנה להראות אותה ותחזור אוחה למקומה ואח\"כ תקח פעם שנית זאת המנורה ותבא אותה ע\"י פתח אחר לכאן כדי שיראו השרים שיש לי שני מנורות וכן עשה. וכן כאן המנך זה הקב\"ה והעבדים אלו ישראל והם אמרו נעשה ונשמע חטאו בעגל ואמרו קום עשה לנו אלקים ואבדו זכות של נעשה אמר הקב\"ה במה שנשאר בידם והוא זכות של נשמע בו יהיה מיחדים את שמי פעמים בכל יום. ע\"כ אומרים פעמים שמע ישראל. אחד בשביל נעשה ואחד בשביל ונשמע. (שמעתי) ועי' אבודרהם:*ועיין בשו\"ת בית יצחק סי' י\"ז דאם לא יוכל להניח תפילין בבוקר ולקרוא ק\"ש בזמנו בתפילין יקרא ק\"ש ג' פרשיות תיכף כשיעמוד ממטתו פן יעבור זמן ק\"ש וכתב בשם הרב הגאון הצדיק מוהר\"ר יעקב יצחק מלובלין זצללה\"ה הא דאמרו ברכות דף י\"ד ע\"ב כל הקורא ק\"ש בלא תפילין כאלו מעיד עדות שקר דוקא בקרא ק\"ש ולא הניח תפילין כלל. אבל בקרא אדעתא שיניח תפילין אח\"כ לא הוי עדות שקר ע\"ש: ", + "קונטרס אחרון
לא הוי עדות שקר. וכן משמע קצת ברש\"י פ' בלק הן עם כלביא יקום. כשהן עומדים משנתן שחרית הן מתגברים כלביא וכארי לחטוף את המצות ללבוש טלית לקרא את שמע ולהניח תפילין. משמע ג\"כ דגם בימיהם הי' קורין ק\"ש קודם שהניחו התפילין בבוקר מחשש שמא יעבור זמנו.
וכן כתב בספר אשל אברהם סי' כ\"ה דאם קשה קצת להניח תפילין תיכף קימה ממטתו נכון לקרות ק\"ש בלי תפילין. ובפרט אם יוכל אח\"כ לקרות ק\"ש תפילין בלי ברכות ק\"ש קודס חשש העברת הזמן. ואח\"כ יתפלל בזמן תפלה. שבזה אין חשש לכ\"ע. שהרי זה כמתנה שאם יוכל לצאת ידי חובת ק\"ש אח\"כ כשיקרא בתפילין לא יצא ידי חובתו אז ע\"ש. ועי' לבוש סי' נ\"ח סעי' ב' דמה שאמרז\"ל הקורא ק\"ש בלא תפילין כאילו מעיד עדות שקר אינו אלא אסמכתא אבל לא אם יש לו איזה אונס וסיבה המונעו:*ובספר תשב\"ץ סי' רי\"ט שרבינו יהודא חסיד הי' מתכוין לצאת ידי חובתו בשמע ישראל בברכות של שחרית ואח\"כ הי' אומר ברוך שם כבוד מלכותו לעולם ועד כדאיתא במס' ברכות (דף י\"ג:) שמע ישראל ה' אלהינו ה' אחד זו הוא ק\"ש של רבינו יהודא הנשיא וכן פסק התוס' שכן הלכה:
ובש\"ע התניא סי' מ\"ו סעי' ט' כתב וז\"ל כשירא שהצבור יעברו זמן ק\"ש יש לו לקרות כל הפרשה ראשונה כדי לצאת י\"ח להאומרים שכל הפרשה הראשונה מן התורה. ולהאומרים שגם פ' והיה א\"ש וגו' היא מן התורה יש לקרותה ג\"כ ויכוין שאם יעבור הציבור זמן ק\"ש יהי' ייצא בזה ואם לאו יהי' כקורא בתורה. אבל זכירת יציאת מצרים אע\"פ שמצותה ג\"כ בזמן ק\"ש מ\"מ יוכל לסמוך על זכירת מצרים שבפסוקי דזמרה. כגון אנכי ה' אלהיך המעלך מארץ מצרים:
ובזוה\"ק אמרו מי שאינו קורא רמ\"ח תיבות של ק\"ש בעונתה נעשה ח\"ו מן רמ\"ח חרם. ועי' זוהר בלק דף קפ\"ו ובמקדש מלך שם שהקם בבוקר אפי' עוסק בתורה ועושה כמה מצוות אין רוח הטומאה מסתלק מרמ\"ח אברים עד שיקרא רמ\"ח תיבות דק\"ש. ובספר לחם שמים להגאון יעב\"ץ על המשניות כתב שבשעת הדחק יש לסמוך על הדרישה שסובר שבין בקיץ ובין בחורף זמן ק\"ש עד זייגער ניין.
ובספר זכרון טוב כתב ששמעו מפה קדשו של הרב הצדיק הקדוש מינעסכאיז זצוק\"ל שזמן ק\"ש שוה בין בימים הקצרים. ובין בימים הארוכים. בכולם זמן ק\"ש בשעה תשיעית. היינו תשע שעה לאחר חצות הלילה. ולסוף ימיו הי' רגיל לאחר זמן התפלה. והי' אומר בשם אביו הג' מוהר\"ם זצוקלה\"ה שהמאחר זמן התפלה של שחרית צריך לאחר גם תפלת המנחה. יהי' דבר המצוי מאד שהתפלל תפלת המנחה בצאת הכוכבים וגם לאח\"כ:
ובספר נחלה לישראל שאלה ל\"א כתב שהרב הקדוש מבוטשאטש זלה\"ה התפלל שחרית אחר חצות היום הוא ובע\"ת א' והיו קוראין מן השוק אנשים למנין: ורק ק\"ש אמר בבוקר השכם. וכתב כאשר הייתי אצל הגאון הקדוש מבעלזא זי\"ע ראיתי שבא להתפלל מנחה כמו שתי שעות בלילה ואח\"כ אמרנו תשליך עם נרות. ובעיני ראיתי לרבינו הקדוש מסטרעטין ז\"ל שהי' בא להתפלל מנחה לבהמ\"ד כמו שעה ושתיים בלילה מוכתר בטו\"ת. ושמעתי דלפעמים התפלל מנחה בש\"ק בביתו סמוך לחצות הלילה ובירך על הטלית ואח\"כ אכל סעודה ג'. וח\"ו להרהר אחריהם כי לילה כיום יאיר להם כו' ע\"ש:
ובשם הרב הצדיק הקדוש מהר\"י מרוזין זצוק\"ל שפ\"א בבוקר קודם התפלה המשיך בסיפורי מעשיות ובשבחי צדיקים וקדושים עד שנתארך מאד בזמן התפלה והפסיק ואמר הנה כבר עבר זמן תפלה ואנכי לא התפללתי. אכן מה הפרש וחילוק יש בין הללו עבדי ה' ובין הללו שם ה' ואולי יאמר א' שיש שום חילוק והפרש הלא מקרא מלא דיבר הכתוב מקבילות הלולאות ששוים המה.
ובהקדמה לספר לב שמח כתב אדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל שמעתי מאא\"ז הקדוש המפורסם מהר\"ש מבעלז זלה\"ה אחר ברכת התורה אמר תיכף כל הג\"פ של ק\"ש. והטעם. שאין האברים והגידים מתישבים על מקומם אלא ע\"י ק\"ש. ואמר שתיכף שיעמוד משנתו יחשוב בשם הלבוש אלוה. ועי\"ז יזכה לכל היום לקדושה.
וטעם שתקנו לומר אתה הוא עד שלא נברא העולם אחר שמע ישראל בבוקר עפ\"י מה שכ' במדרש ואתחנן בשם הירושלמי פ' הרואה וז\"ל כיון שישראל נכנסין לבהכ\"נ ואומרים שמע ישראל וכו' מתקבצים מלאכי השרת ואומרים אתה הוא עד שלא נברא העולם וכו'. אור צדיקים. להמקובל הקדוש מוהר\"ר מאיר פאפירש זצוק\"ל." + ], + [ + "טעם. שקבעו לקרות פ' התמיד. כדאיתא במדרש בזמן שאין בהמ\"ק קיים מה תהא עליהם אמר לו כבר הקדמתי להם סדר הקרבנות כל זמן שעוסקין בהן מעלה אני עליהם כאלו הקריבים לפני. ועיין טור סימן מ\"ח:", + "קונטרס אחרון
סדר הקרבנות. טוב לומר הקרבנות הן פ' התמיד הן כל הקרבנות דוקא בביהכ\"נ כי הביהכ\"נ נקרא מקדש מעט נחשב לו כאלו הקריב בביהמ\"ק. וע\"כ יאמר כל הקרבנות דוקא בעמידה דומיא דהקרבה. קיצור של\"ה.
אחר הקטורת יאמר פסוקי ה' צבאות וביום שאין אומרים תחנון לא יאמר אתה סתר וכו' שהם מסוגלים להצלה מן סמא\"ל כנרמז בר\"ת \"אתה \"סתר \"לי \"מצר ר\"ת סמא\"ל. ובימים אלו אין לו שליטה ואין לעורר. כ\"כ בס' אור צדיקים אות י\"ג." + ], + [ + "טעם. למה קבעו לשנות משנת איזהו מקימן. כדי שנזכה בכל יום ללמוד מקרא משנה וגמרא. טור סימן נ'. וכן אנו נוהגים בתחלה מקרא דהיינו פרשת צו ואחר כך משנה דהיינו איזהו מקומן ואח\"כ מדרש של ברייתא דרבי ישמעאל והוי במקום תלמוד שהמדרש כתלמוד. אבודרהם:" + ], + [ + "טעם. למה אומרים פרק זה מכל שאר פרקי המשנה. שהיא משנה שאין בה מחלוקת. שאין פרק בכל המשניות שאין בה מחלוקת חוץ מפרק זה ונקרא הלכה פסוקה. ועתה אנו צריכים אל השלום ולא אל המחלוקת. ב\"י שם. ועיין ש\"ע האריז\"ל:" + ], + [ + "טעם. שאומרים הודו לה' קראו בשמו. לפי שדוד קבעו לאומרו בכל יום לפני הארון. טור סי' נ\"א. וטעם. שאומרים ה' מלך ה' מלך בעמידה בזמירות בשבתות וי\"ט. לפי שנמצא בהגדה מלאך אחד עומד שחרית באמצע הרקיע ופותח ואומר ה' מלך ה' מלך וכו' וכל גדודי מעלה עונין אחריו עד שמגיעין לברכו וכשם שהמלאכים אומרים אותו בעמידה כך אנו ראוים לאומרו בעמידה ובחול לפי שמתבטלין ממלאכתן וצריכין למעשי ידיהם ואין להם פנאי לא נהגו לאמרו בעמידה. ונהגו לכפלו בכל ספרד. והטעם. להודיע ייחוד מלכותו. ב\"י סי' נ':", + "קונטרס אחרון
ונהגו לכפול בכל ספרד. בספר דברי יחזקאל כ' בשם הרב הצדיק הקדוש מוהר\"ר צבי הכהן מרומנאב הטעם. שאומרים ה' מלך ב\"פ. משום דצריך להמליך השי\"ת על כל האברים ושמא לא המלכנו הבוית\"ש על כל אבר ואבר בפעם הראשון. לכן אומרים שנית להמליכו על כל אבר ואבר:
כשאומר יהי כבוד כשמגיע לה' מלך ה' מלך צ\"ל בעמידה. והאריז\"ל אף אם הי' שומע מפי אחר שאמר ה' מלך וגו' הי' ג\"כ עומד. אור צדיקים:
וטעם שאנו אומרים ה' מלך בסגול תחילה והוא הוה. ואח\"כ ה' מלך בקמץ והוא עבר שהוא להיפך הי' הוה ויהי' וצריכים לומר ה' מלך בקמץ ברישא. לפי שהאדם כצל עובר ואין אדם יודע עתו וכשיאמר תחילה מלך בקמץ שמא ימות אחר זה ולא יוכל לומר אח\"כ מלך בסגול ויהי' משמע חלילה כביכול ה' מלך ולא עתה ע\"כ צריך לומר תחילה מלך בסגול. ראיתי בספר א':
ובשם הרב הצדיק הקדוש מוהר\"ר צבי מזידיטשוב זצוק\"ל שאמר שהשי\"ת הי' הוה ויהי' ואני לא הייתי ואינני ולא אהי'." + ], + [ + "טעם. למה נקרא פסוקי דזמרה. ע\"ש שמזמרים הקליפות. ולכאורה מי האיש שראה אפילו פעם אחת קליפות מוטלים לארץ בבית המדרש. אמנם הכוונה שמזמר הקליפות מקרב לבו ועצמותו ע\"ד משל באומרו גדול ה' ומהולל מאד*יש להזהר מאד הן בתפלה או בלימוד או באמירת תהלים או בשאר תחנונים שמתפלל שלא לרוק כל היכא דאיכא שם שמים בהאי ענינא: מתחיל לשוב אליו ית' ונותן אל לבו האמנתי כי אדבר גדול ה' ומלא כל הארץ כבודו. אם כן למה עשיתי ככה כזאת וכזאת עשיתי כי ידע אינש בנפשיה גרועות ערכו ומחשבותיו הפרטים שמשוקע בהם תמיד ואזי מתחיל להתחרט ולתהות על הראשונים וכן כיוצא בזה. אור המאיר לר\"ה:*הט\"ו שבחות שבישתבח שהם שיר ושבח וכו' עד ברכות והודאות ועד בכלל. יזהר מאד לומר בנשימת אחת לבלתי יפסיק ביניהם כלל ט\"ו. כי כל המפסיק נשימתו בהם כרוז יוצא מתחת כנפי החיות פלניא דין דפסוק בגאותה דקב\"ה יתפסק וישתצי חיותא דיליה ובל יראה גאות ד'. ע\"כ יזהר מאד לבל יפסיק. ולאומרם בנשימה אחת. אור צדיקים. " + ], + [ + "טעם. שתקנו לומר ברוך שאמר. משום דאיתא בפרק כל כתבי יהא חלקי עם גומרי הלל בכל יום ומסקינן כי קאמר בפסוקי דזמרה ומאי ניהו תהלה לדוד עד כל הנשמה תהלל יה כו' וכן דרש ר' שמלאי ברכות דף ל\"ב ע\"א לעולם יסדר אדם שבחו של מקום ואחרי כן יתפלל לכן תקנו לאומרם קודם תפלה וקבעו ברכה זו לפניהם ואחת לאחריהם והוא ישתבח ואומרים מזמור לתודה. ובשבת וי\"ט א\"א מזמור לתודה. לפי שאין תודה קרבה בהן. טור סי' נ\"א:", + "קונטרס אחרון
ברוך שאמר. בספר אשל אברהם סי' נ\"א כתב כשסיים החזן ברוך שאמר והוא עומד באמצע ב\"ש יכול לענות גם ב\"ה וב\"ש. כיון שאמן חיוב לענות. וכדי שלא יהי' כעין מספר פ\"ח ח\"ו. ע\"י מה שעונים גם בהוב\"ש עדיף טפי. אך כל זה קודם אמירת הזכרת שם הק' שבב\"ש. אז ודאי אין שום קפידא לענות גם בהוב\"ש. משא\"כ אחר אמירת בא\"י כו' שבב\"ש דם סיים בא\"י כו' דלסוף ב\"ש אז אין לענות בהוב\"ש רק יסמוך עצמו על ההרהור ע\"ש.
ובספר עבוה\"ק כתב דגם אמן דברכות לא יענה באמצע. דב\"ש נתקן קודם התלמוד. אבל יוכל לענות קדושה וברכו וקדיש כמו בק\"ש באמצע הפרק.", + "ואומרים מזמור לתודה. בפסוק ולא אנחנו עמו כתיב לא וקרינין לו היינו אם אנו מחזיקם את עצמינו ללא בא' אזי לו אנחנו בו'. ואם אנו מחזיקים את עצמינו ללו בו' אזי לא בא' אנחנו אינו נחשב כלום. בוצינא דנהורא." + ], + [ + "טעם. שאומרים אשרי יושבי ביתך כו' קודם תהלה לדוד שהוא במזמור פ\"ד. משום דצריכים לשהות שעה אחד קודם שיתחיל להתפלל. דכתיב אשרי יושבי ביתך עוד יהללוך סלה ופרש\"י ברכות דף ל\"ב יושבי ביתך והדר יהללוך לכן ראו חז\"ל לתקן לומר פסוק אחד והיא שיעור השהי' וכיון דמפסוק אשרי יושבי ביתך כו' דרשינן האי דרשה שצריכה לשהות שעה אחד לכן תקנו לומר אשרי קודם תהלה לדוד. תוס' ברכות ד' ל\"ב ע\"ב בד\"ה קודם. והאי דאמרינן אשרי כו' קודם תהלה לדוד בשחרית וקודם למנצח משום לא פלוג. מחצית השקל סי' נ\"א ס\"ק ז'. ואומרים אשרי העם סוף מזמור קמ\"ד ויש בו ב\"פ אשרי ואשרי יושבי ביתך הרי ג' פעמים רמז שיאמרו אותו ג\"פ בכל יום שמובטח לו שהוא בן עוה\"ב. שם. ואגב אותו מזמור תקנו לומר עד סיום תהלים שיש שם י\"פ הללויה כנגד עשרה הלולים שבספר תהלים ניצוח ניגון שיר וכו'. ב\"י שם:", + "קונטרס אחרון
לשהות שעה א'. בספר תולדות אהרן (קרח) כתב חסידים הראשונים הי' שוהים שעה א' קודם התפלה לעשות הכנה. ולא כמו שיש ב\"א שחוטפין את התפלה במרוצה ובמהירות גדול' אח\"כ הולך לאכול ולעסוק בעוה\"ז. ועצה היעוצה ע\"ז הוא כך. שזאת יודע אדם שלא לעולם יחי' בזה העולם רק שיבא זמן שילך לעולם שכולו ארוך. ובאותו זמן בודאי לא יאמר אין לו פנאי. ולכך יחשוב בלבו אולי הוא היום שנגמר מלאכתו בעוה\"ז כמו שאמרו שוב יום א' ומה לו לחשוב לילך במרוצה למלאכת עוה\"ז ולהתפלל במרוצה בלי שום הכנה שמא היום נגמר המלאכה. ובקבר אין זמן להתפלל באריכות וכשיחשוב זאת בודאי יעשה הכנה קודם התפלה לידע לפני מי הולך להתפלל:" + ], + [ + "טעם. שאומרים פסוק ואנחנו נברך יה אחר תהלה לדוד שהוא במזמור קט\"ו. משום שאמרו חז\"ל כל האומר תהלה לדוד ג\"פ בכל יום מובטח לו שהוא בן עוה\"ב ולכן אנחנו אומרים שנזכה לברך יה גם לעולם הבא. ב\"י סי' נ\"א. ועוד טעם. לשלשולי הללויה בתר הללויה. כל בו:*בספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' נ\"א כתב וז\"ל גם שכתבי הגאונים ז\"ל דבעינן לשלשולי הללויה בהדדי. אם אירע שענה קדיש או אמנים וכדומה בין המזמורים אחר ב\"פ הללויה. יש לומר אח\"כ שנית פעם א' הללויה השייך למזמור שמתחיל בו:
ובספר תורת האדם פי' בשם הזוהר הפסוק שברו על ה' אלהיו. אל תקרו שברו בנקודות שמאל. אלא בנקודות ימין. שצריך לשבר א\"ע במסירת נפש עבור קוב\"ה ושכינתי': ", + "קונטרס אחרון
שהוא בן עוה\"ב. בספר פורת יוסף כתב בשם הגאון מוהר\"א מבראד דמה דאיתא בש\"ס כל האומר תהלה לדוד ג\"פ בכל יום מובטח לו שהוא בן עוה\"ב. היינו שאינו אומר רק ג\"פ ולא יותר שאינו שונה בשביל חסרון כוונה. וע\"ד שאמר הבעש\"ט זלה\"ה דהחוזר ושונה בשביל חסרון כוונה כאלו ח\"ו ממעט במציאותו ית' כי אין לך דבר שלא יהא בו מציאות השם יתברך אפי' במחשבה חיצונית שם יש ג\"כ ניצוצות קדושות ובאת המחשבה כדי להעלותה. ואם יחזור ויאמר פעם שנית אז הוא יורה שבפעם הראשון לא הי' שם שום מציאות השם והרי הוא מקצר במציאות השם גלל כן לא יאמר פעם שנית.
ובספר בנין יהושע פירש בשם הרב הצדיק הקדוש מוהר\"ר מרדכי מטשערנאביל זצוק\"ל הזוהר בגין דאיהו חד איהו בלא וא\"ו הה\"ד קרוב ד' לכל קוראיו לכל אשר יקראוהו באמת. כי בכל הקפיטל של תהלה לדוד יש בכל פסוק וא\"ו כמו ארוממך אלוהי המלך ואברכה שמך לעולם ועד. בכל יום אברכך ואהללה שמך לעולם ועד. גדול ה' ומהולל מאד ולגדולתו אין חקר. וכן היא בכל הפסוקים. לבד מהפסוק הזה קרוב ה' לכל קוראיו אין שם וא\"ו באמצע הפסוק. והענין הוא כי הוא\"ו הוא ריבוי כי כל השבחים שבאשרי יכול האדם לומר גם לפני מלך בו\"ד אך השבח של הפסוק קרוב ה' לכל קוראיו. היינו לכל קוראיו בפעם אחת זה א\"א למלך בו\"ד דאם ארבעים אנשים יבקשו בפ\"א כ\"א מבוקשו זה יבקש פרנסה, וזה שיעזרוהו משונאיו וכדומה, א\"א למלך שישמע לכולם בפ\"א אבל הקב\"ה יכול לשמוע מכל העולם את בקשותיהם בפ\"א אף אם הם שונות זו מזו. ומשום זה לא כתיב וא\"ו בהפסוק דקרוב ה' לכל קוראיו דלא שייך בזה שום ריבוי. וזהו פי' הזוה\"ק בגין דאיהו חד איהו בלא וא\"ו הה\"ד קרוב ד' לכל קוראיו לכל אשר יקראוהו באמת. כלומר בגין דאיהו חד. אחד יחיד ומיוחד שרק הוא יכול לעשות דבר אשר מלך בו\"ד אין ביכולתו לעשות זאת. איהו בלא וא\"ו ומפרש מהו הדבר הה\"ד קרוב ה' לכל קוראיו ביחד לכל אשר יקראוהו באמת:
ובספר תשב\"ץ סי' רנ\"ה כתב באשרי תמצא בכל פסוק לאחר האתנחתא וא\"ו חוץ משני פסוקים חנון ורחום. וקרוב ה' שאין בהם וא\"ו אחר האתנחתא וסימנך ח\"ק בגימט' גיהנם ורמז לך שכל האומרו שלשה פעמים בכל יום אינו רואה פני גיהנם:
ובשם הבעש\"ט זי\"ע שפי' הפסוק רצון יראיו יעשה*ראיתי בכתבי הג' הק' המפורסם מהר\"ש מבעלז זצוק\"ל (פ' חוקת) שכ' וז\"ל כשיש לאדם יראה ופחד מאתו יתברך אז ממילא הקב\"ה עושה רצונו וחפצו וזה הוא אפי' ברחוק כמה מאות פרסאו' כשהצדיק מתפלל בביתו הקב\"'ה עושה רצונו. ויש שצריך לבוא אל הצדיק כשיש התדבקות כח הסט\"א חלילה אז הם צריכים לבוא אל הצדיק להסתכל בפניו כמו שידוע שיש נשמות שמזיקים בורחים מאתם אבל אין הצדיק צריך לעשות שום דבר רק הקב\"ה עושה רצונו. וכך שמעתי ממורי ר' יצחק מלובלין שאמר על ותגזור אומר ויקם לך דמצינו דהמלאך נקרא עומד לשון קם וכשהצדיק אומר דבורים קדושים מאותן דבורים נבראו מלאכים וזה ותגזר אומר שתאמר דבורים קדושים ויקם לך יהא נברא מזה מלאכים ע\"כ. ואם יש בפיו של הצדיק שיברא מלאכים מכ\"ש שנעשה כל עניני עולם עפ\"י דבוריו וא\"צ לעשות שום עשי'. ולא כמו שיש אנשים שוטים שבעולם שמשתמשים בשמות הקדושים. וזה ידוע דהשורש של השמות הם ע\"ב שמות הגם דיש שמות אין שיעור מ\"מ השורש הם ע\"ב והשם האחרון מע\"ב שמות הוא מו\"ם ומרומז שע\"י שמות הקדושים נפרד מהאדם כל מום. ומרומז עוד שאם עושה ח\"ו שלא על השלימות מתדבק בו כל מום כמבואר בספרים כו' והי' צדיקים שלא רצו אף להתפלל בעדם כלל וכלל שלא יטריחו עבורם להש\"י וכך שמעתי שאבי זקני ר' אלעזר אבד\"ק אמשטרדם פעם א' בא אצלו בן אחותו עם חולאת ר\"ל ואמר לו שיעשה לו פעולה מחמת שהוא קרובו והשיב לו שכל ימיו לא התפלל אף בעדו רק הקב\"ה מעצמו עושה רצונו וחפצו. הגם שאין בדור הללו כך מ\"מ בזה צריך עכ\"פ ליזהר מאד מאד כלא להשתמש חלילה בשמות הקדושים והבורא מעצמו בודאי יעשה רצונו. וע\"ל בהשמטה לסעי' תרפ\"א בד\"ה ובספר: הכוונה כי לפעמים האדם מבקש ומתפלל על דבר שהוא לרצון לו והשי\"ת צופה ומביט אחרית הדבר מראשיתו כי ברבות הימים יצמח מזה דבר שהוא לא טוב עכ\"ז רצון יראיו יעשה תיכף. וגם אח\"כ בבוא הדבר שהוא לא טוב גם אז ואת שועתם ישמע ויושיעם להפכו לטוב." + ], + [ + "טעם. למה כופלין בפסוק כל הנשמה וכן ה' ימלוך לעולם ועד. לפי שכל הנשמה הוא סוף פסוקי דזמרה. טור שם. וכן ה' ימלוך לפי שהוא סוף השירה. אבודרהם.", + "קונטרס אחרון
סוף פסוקי דזמרה. נוהגין לעמוד כשאומרים ברוך שאמר. ויברך דוד. וישתבח. מפני שהם עיקר השבחים (לבוש סי' נ\"א העי' ט') כשמגיע לועתה אלהינו מודים אנחנו לך לא יכרע ולא ישתחוה דהכריעה אין כאן מקומה (שה) וכן הכורע בוכל קומה לפניך תשתחוה או בולך לבדך אנחנו מודים או בהודאה דהלל וברכת המזון הרי זה מגונה כיון שלא תקנו חכמים לכרוע באותן המקומות הוי יוהרא. שם סי' קי\"ג סעי' ג'. ועי' קו\"א בהשמטה לסעי' ע\"ט. " + ], + [ + "עוד טעם. משום דאמרינן במס' שבת יהא חלקי עם גומרי הלל בכל יום כלומר שמסיימן ספר תהלים שאמור בהו הללות הרבה ואם אינו כופל שני פעמים אינו נראה כמסיים ונראה כאלו עדיין יש אחריו פסוקין הרבה אבל עתה שמחזיר לאומרו פעם אחרת בידוע שהוא אחרון ונראה כמסיים כן מנהג בני אדם כשגומרין ומפסיקין מלקרות. שונים וכופלין מקרא אחרון זהו סימן למפסיק קריאתו. פרדס סי' ה':" + ], + [ + "עוד טעם. שכופלין ה' ימלוך לעולם ועד. משום דבסדר בשלח מן פרשת קריעת ים סוף מפסוק ויהי באשמורת הבוקר עד ה' ימלוך יש שם י\"ח אזכרות של שם ארבע אותיות והם עולין במנין בין הכל ע\"ב אותיות נגד ה' שבעים ושתים. ובפסוקי דזמרה מתחילין מויושע ונחסר ארבע שמות מן הפסוקים דקודם ויושע. ולכך כופלין ה' ימלוך ומוסיפין עוד פסוק כי לה' המלוכה כו' שיש בה שמות להשלים המנין והחמישי אינו מן המנין רק מפרש ביום ההוא יהיה ה' אחד ושמו אחד. מהרי\"ל:", + "קונטרס אחרון
ה' ימלוך לעולם ועד. בספר דברי יחזקאל פ' בשם הרב המגיד הקדוש זצלה\"ה מה שתרגום אונקלס ה' מלכותי' קאים וכו' בלשון הוה. דהתרגום אינו מפרש לשון המקרא רק מפרש תוכן הענין. דמקרא נקרא בתי' מגולה. והתרגום נקרא בחי' הסתרה בחי' אחוריים. ולכן בקרא כתיב ימלוך בלשון עתיד כיון דעתה אינו בהתגלות רק דעתיד הוא למלוך בהתגלות כמ\"ש והי' ה' למלך על כל הארץ וגו'. אלא דבאמת גם עתה ומלכותו בכל משלה רק שאינו עוד בהתגלות. לכן מפרש התרגום מלכותי' קאים בל' הוה.
ובספר לב שמח מהרב הצדיק הקדוש מאלעסק זצוק\"ל (בשלח) כתב בשם חותנו הגאון הק' מהר\"ש מבעלז זללה\"ה מה שאמרה מרים שירו מחמת שהי' עיכוב מהמלאכים שבקשו לומר תחלה אמר הקב\"ה יקדימו בני תחילה ולכך אז שר לא נאמר אלא ישיר. שהקב\"ה אמר שישיר משה וב\"י תחלה כמבואר במדרש. וזה שאמר דוד המע\"ה קדמו שרים אלו ישראל אחר היינו אח\"כ נוגנים המלאכים. בתוך עלמות תופפות אנשים אמרו ג\"כ קודם המלאכים. שהם אמרו באמצע. ולכך אחר השירה של האנשים בקשו המלאכים לומר שירה אמרה מרים להנשים שירו להשם. היינו אתם תיכף כי גאה גאה ואין המלאכים יש להם כח זה מה שהשירה פעל של משה וישראל ע\"כ ובס' אורח לחיים כתב דע\"כ לקחה התוף בידה וכן כל הנשים כי קול באשה ערוה וע\"י קול התוף לא ישמע קולן:" + ], + [ + "טעם. שבחרו בחצי קדיש אחר פסוקי דזמרה ואחר תפלת י\"ח ואחר תהלה לדוד במנחה ואחר קריאת התורה בב' וה'. ולא בקדיש שלם בלא תתקבל כמו שאומרים ק\"ש בלא תתקבל אחר פסוקים או הגדה. משום דכללא הוא כ\"מ שאומרי' בשביל פסוקים או הגדה אומר ק\"ש משא\"כ כשאומר החזן להפסיק בין פסוקי דזמרה שנשלמו כאן ואחר ש\"ע שיהא מצוה בפ\"ע ואחר תהלה לדוד במנחה שכל האומר תהלה מובטח כו' ואומרים דרך תחנה לא כקורא בתורה אומרים רק חצי קדיש. ואחר קריאת התורה בב' וה' אעפ\"י שקורא בתורה מ\"מ מצוה ותקנת עזרא אנו אומרי' רק חצי קדיש מה\"ט דאמרן. ודע דלעולם אומרים ח\"ק אחר קריאת ס\"ת אף בשבת במנחה ותענית ציבור במנחה כי הקדיש שאומרים קודם תפלת ר\"י על העמוד קאי לס\"ת והא דא\"א על הבימה במנחה. כדי שידעו העם מתי יתחילו ש\"ע משא\"כ כשאומר אשרי בקול רם. ובשבת שאומרים ח\"ק על הבימה ג\"כ. כדי להפסיק בין ז' קרואים למפטיר. פ\"מ סי' נ\"ה סק\"א:", + "קונטרס אחרון
ואחר תפלת י\"ח. ובענין מה שאומרים העולם שא\"צ לפרוס על שמע ביום קריאת התורה כתב בספר הדרת קודש שראה אצל הרב הצדיק הקדוש מוויזנצא זצוק\"ל שציוה לומר ח\"ק וברכו קודם חזרת התפלה עבורו ביום קה\"ת:
עוד כתב שם שפ\"א נסע בצוותא חדא עם הרב הצדיק הקדוש משינאווא זצוק\"ל לצאנז והתפלל באם הדרך ביחידות ואח\"כ באו האנשים לקבל אור פניו ציוה לומר מזמור וח\"ק וברכו ע\"ש (ועי' לבוש סי' ס\"ט ושו\"ת ריב\"ש סי' של\"ד). וכשאומר ברכו כורע וזוקף בשם. כל בו אות ז'.
וכן כתב בספר שושן סודות כשאומר ברכו ישוח ראשו. והטעם. כי הוא רוצה להמשיך השפע כו' ע\"ש. לא יהפוך פניו ממזרח עד סיום לומר ברוך ה' המבורך לעולם ועד. אור צדיקים בשם גדול אחד.
ועי' בס' ארחות חיים סי' ס\"ט בהגהות בשם תשובת רמ\"ע סי' פ\"ד דדוקא בשחרית פורסין על שמע מפני שאמרו בספרי אגדה שאין הנשמה מתיישבת עד דענו ברכו. אבל בערבית אין לפרוס.", + "ח\"ק אחר קריאת התורה. ועי' רוקח אות שי\"א דלכך אומרים קדיש אחר קריאת ס\"ת. לפי שאין לך כל דיבור ודיבור שבתורה שאין בו שם המפורש שאין אנו יודעין. לפיכך צריך להקדיש על אותו השם." + ], + [ + "טעם. שתקנו לומר קדושה ביוצר אור. כדי להוציא מלבם של מכחישים שאומרים עזב ה' את הארץ ונתן הממשלה לשמש ולשאר המאורות והם עושים חפצם בכל אשר ירצו. ואינו כן שאינם השמש ושאר המאורות זזים כי אם במצות בוראם יתברך שמו שהרי כל צבאות מעלה מקדישין ומיחדין אותו שהוא בורא הכל והוא מושל בכל. אבודרהם:" + ], + [ + "טעם. שאין אומרים בברכות של ק\"ש אלא קדוש וברוך ובקדושה של שמונה עשרה אומר קדוש וברוך וימלוך. לפי שברכות של ק\"ש מספרים ומגידים ענין שאופנים מקלסין בו. והוא קדוש. לעומתם ברוך יאמרו. אבל ימלוך שהוא קלוסן של ישראל אין צריכין לאומרו בזה הענין אא\"כ בקלוסן של ישראל בתפלת ש\"ע. ס' האורה:" + ], + [ + "טעם. שבערב אומרים שתי ברכות לפני ק\"ש ושתים לאחרי' ובבוקר רק אחת לאחרי' לפי שבשחרית יש מצות ציצית משא\"כ בערב. רוקח:", + "קונטרס אחרון
לפני קריאת שמע. בסידור לב שמח כתב בשם חותנו הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל טעם. שבפרשה ראשונה כתיב בכל לבבך ובכל נפשך ובכל מאודך. ובפרשה שניה כתיב רק בכל לבבכם ובכל נפשכם. לפי שרק ביחיד יש לך אדם שממונו חביב עליו יותר מגופו ולכך צריך לכתוב ובכל מאודך. אבל ברבים דרך כלל בודאי אין נמצא מדה זאת ולכך אין צריך לכתוב ובכל מאודכם כי אין זה שייך רק ביחיד וכן הוא בספר אור החיים עה\"ת (עקב).
ובספר אוהל מועד כתב בשם הרב הצדיק הקדוש מרוז'ין זצוק\"ל לפי שבפ' ראשונה הוא עול מלכות שמים שפיר החיוב בכל מאודך. אבל פ' שניה הוא עול מצות ולא שייך בכל מאודכם כי מצוה היא עד שליש במצוה והמבזבז אל יבזבז וכו'." + ], + [ + "טעם. שנוהגין ליתן ידיהם על פניהם בקריאת פסוק ראשון של ק\"ש כדי שלא יסתכל בדבר אחר שמונעו מלכווין ולפיכך נוהגין לקרות פסוק ראשון בקול רם כדי לעורר הכוונה. לבוש סי' ס' סעי' ה':*ומהנכון לישב בשעת ק\"ש. ועי' מ\"ר פ' וארא אות ו' שכתב וז\"ל רבי ברכיה משום רבי לוי אמר ישב כתיב בקש לעמוד א\"ל הקב\"ה שב אתה סימן לבניך מה אתה יושב והשכינה עומדת כך בניך יושבין ושכינה עומדת על גבן. כשישראל נכנסים לבתי כנסיות ולבתי מדרשות וקורין ק\"ש והן יושבין לכבודי ואני על גבן שנא' (תהלים פ\"ב) אלהים נצב בעדת אל. ועי' טור סי' ס\"ג שכתב וז\"ל כתב רב עמרם מי שרוצה להחמיר לעמוד כשהוא יושב ולקרותה מעומד לא יאות עביד ונקרא עבריין וצריך לגעור בו שמצותה מיושב ע\"כ. כתב המ\"א סי' ס\"ו סק\"ה דאם שמע קול רעמים יפסיק ויברך אפי' באמצע הפסיק דאם פוסק לשאול מפני כבוד ב\"ו ק\"ו מפני כבוד הקב\"ה. חוץ מפסוק שמע ישראל ובשכמל\"ו שלא יפסיק בהם כלל ע\"ש. ועי' ישועות יעקב שם סק\"ג וסק\"ד:
ועי' בכור שור (ברכות) דאין להפסיק בשום ברכה דק\"ו פריכא הוא כמ\"ש האוסרים דהעוסק בשבחו של מקום אין להפסיק בשביל שבח אחר. וטעמייהו פשוט דל\"ד לשואל מפני היראה וכבוד דאם אינו מפסיק ה\"ל מבזה את האדם הנכבד. דהא אינו עוסק בכבודו. אבל בכבוד הקב\"ה הרי הוא עוסק בי ואין זה בזיון כלל ע\"ש:
וחייב כל אדם לקוראה באימה ביראה ברתת ובזיע. ובליקוטי תורה וש\"ס מהרי\"א מס' דברים בהקדמה מביא סיפור נפלא איך שפעם אחד בא הרה\"ק רבי ר' זושא זללה\"ה אצל הרה\"ק רבי ר' שמעלקי מניקלשבורג זללה\"ה וביקש ממנו שילמד עמו השיב לו הרה\"ק רר\"ש אם אתם תלמוד עמי חכמות הנסתרות אני אלמוד עמכם נגלות התורה ואמר לו כן. ושאל אותו רר\"ש איזה לימוד הוא רוצה השיב לו רר\"ז כדרכו בקודש בענוותנותו זוסיא הוא ע\"ה גדול וצריך ללמוד משניות ויפרש לו כל תיבה בלשון אשכנז. והתחילו ללמוד מתחלת מס' ברכות ופירש לו תיבה הראשונה מאימתי (פון ווען) קורין את שמע וכו' והפיל עצמו הרה\"ק רר\"ז לארץ באימה ופחד גדול ואמר להרה\"ק רר\"ש מנין אתם יודעים שתיבת מאימתי פירושו (פין ווען) דלמא פירושו (פאר פארכט) פי' מאימת הש\"י צריך לקרות ק\"ש. אז אמר לו הרה\"ק רר\"ש למדו אתם לעצמכם כמו שאתם רוצים עכ\"ל. ונהגו לומר שמע ישראל בקול רם. כדי לעורר הכוונה בפסוק הראשון שבו עיקר הכוונה. אבודרהם: ", + "קונטרס אחרון
ואין זה בזיון כלל. ובספר אשל אברהם מהדורא תנינא סי' נ\"ו כתב דבין ישתבח ליוצר אור אומר ברכה שעל רעם וגם בהוב\"ש אומר:", + "באימה ופחד גדול. ובספר דעת משה (מטות) כתב וז\"ל במדת היראה לבד א\"א לעבדו כי חלילה הי' בטלים במציאות. וכמו ששאל אחד את הרב הצדיק מו\"ר מו\"ה זוסיא זצללה\"ה ללמדו איך לעבוד ד' ביראה. והוריד הרב בידו ונפל אותו האיש על פניו ארצה. ולא יכול לקום על עמדו מגודל היראה עד שהניף הרב ידו אזי קם על עמדו. רק צריך לצרף מדת אהבה בכדי שנוכל להיות קיימים ותתקיים נפשנו בקרבינו.
ובספר זרע קודש (תצוה) כתב בשם הגאון הקדוש מהר\"ש מאסטראפאלי זצוק\"ל כי אהבה ויראה מצטרפין אותיותיהם חצי תיבה מזו והראש התיבה. וכן מזו תצרפם. וכן חצי השני מב' תיבות תצרפם. ויהי' ג\"כ צירוף יראה אהבה. ובספר בני יששכר כ' בשם תלמידי הבעש\"ט זצוק\"ל האדם א\"צ לטרוח רק אחר הירא\"ה ואהב\"ה תבוא לו ממילא מן השמים כי דרכו של איש לחזור אחר אשה אשת חיל יראת י\"י:
ובספר מאור עינים (שמיני) כ' בשם הבעש\"ט ז\"ל שכל הפחדים אפילו בבעלי חיים המגיע לאדם הוא כוונת השם ב\"ה להפחידו כדי שיזכור לירא את השם. ואם האדם חכם ומתבונן בזה אז אין שום דבר המפחידו להרע לו מחמת שבתחילה היתה כוונת השם ב\"ה להפחידו לא משום שיענשו ע\"י הפחד. כ\"א שמפחד זה יבא לירא ולפחד מהשם. וכן יעשה האדם. אבל אם האדם לא יתבונן בזה ולא יפחד וירא מהשם אז בא עליו הרעה שהי' מפחד ממנו. וזהו אשרי האדם מפחד תמיד. היינו שבכל הפחדים המגיעים עליו עי\"ז הוא ירא מהשם ומפחד ממנו תמיד ואז אשרי לו:
ובספר אמרי צדיקים מהרב הצדיק הק' מוהר\"ר דוב בער ממעזריטש זצוק\"ל זי\"ע כתב משל ע\"ז לאיש חיל שבאו לקראו אל המלך. החכם אינו מדבר עם השליח כלל. והשוטה התחיל לשחק עמו ולשטות ולהבל יגיעו. כך כל הדברים הבאים להאדם הן יראה הן אהבה ילך להמלך ית\"ש." + ], + [ + "עוד טעם. שנוהגין בק\"ש ליתן יד ימין על פניו ולהעצים עיניו מראות. הוא בחינת מיתת הצדיקים כי סומא הוא כמת ומוסרים נפשם בקדושת יחודא עילאה. בשם הרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מקאסיב זצוק\"ל:*וטעם שצריך לסתום העינים בשעת התפלה. כלומר כאלו נפטר מהעולם והוא לפני המלך. חרדים:
ועיין באה\"ט סי' צ\"ה סק\"א בשם שכנה\"ג שכתב אני שמעתי שכל מי שאינו עוצם עיניו בשעת תפלת י\"ח אינו זוכה לראות פני שכינה בצאת נפשו. כתב בס' החסידים אל תמהר להוציא דבריך מהר מפיך ואם תרצה לפרנסה אל תשים לבך רק לאותו ברכה לברכת השנים. או אם יש לו חולה רק לברכת חולים. מפני שאומרים עליך למעלה זה פלוני סיפר שאין צריך אלא זאת. לכן תכוין כל הברכות ואל תשים לבך רק לבקשות:
ובסי' תשס\"ח כתב דהקורא בבהכ\"נ ויעבור בקריאת התורה אין לחשוב לשון רחמים על העולה השרוי אצלו. אלא קורא בתורה לפניו ית'. אבל אם יאמרו הצבור פסוק זה אז העולה יכול לכוון על מה שרוצה כאלו מתפלל יחיד על הדבר. וכן כשקורא הקללות אין לחשוב בשעת הקריאה על אותן עכו\"ם. וכן כשקורא את שמע לא יחשוב על אוהביו למען ימיכם ולא על אויביו ואבדתם מהרה אלא לא יחשוב דבר. אבל כשמתפלל יכול לחשוב כגון ברכת רפאינו יחשוב על אותו חולה שיש לו בבית או יוסיף בתפילתו יה\"ר על אותו חולה שיש. לי בבית שירפא ע\"ש ובפי' אזולאי שם: " + ], + [ + "טעם. שאנו מוסיפין בשכמל\"ו. דאמר ר\"ש בן פזי' ויקרא יעקב אל בניו ויאמר האספו ואגידה לכם את אשר יקרא אתכם באחרית הימים וכתיב הקבצו ושמעו וגו' בקש יעקב לגלות את הקץ לבניו ונסתלקה ממנה שכינה אמר ח\"ו שמא יש במטתי פסול כאברהם שיצא ממנו ישמעאל, וכיצחק שיצא ממנו עשו, אמרו לו שמע ישראל פירוש אבינו ה' אלהינו ה' אחד כשם שאין בלבך אלא אחד כך אין בלבינו אלא אחד פתח הזקן ואמר ברוך שם כבוד מלכותו לעולם ועד. וזה שאמר פעם שנית ושמעו אל ישראל אביכם כלומר מאמר זה שהוא ברוך שם כבוד מלכותו כו' יהא קבלה בידכם. וענו ואמרו כן אמרי רבנן היכי נעביד נמרי' לא אמרי משה לא נמרי' אמרי יעקב התקינו שיהי' אומרים אותו בחשאי. פסחים דף נ\"ו ע\"א:", + "קונטרס אחרון
אמרי יעקב. להבין למה אמרה יעקב ולא אמרה משה ולהבין המשל הנאמר שם משל לבת מלך שהריחה ציקי קדירה, תאמר יש לה גנאי, לא תאמר יש לה צער, התחילו עבדי' והביאו לה בחשאי. איך המשל דומה לנמשל דמה צער יש לנו בהעלמו ומה גנאי יש לנו באמירתו אבל הענין הוא כי אמרו (חולין דף צ\"א) חביבין ישראל יותר ממה\"ש דמה\"ש מזכירין את השם אחר ג' תיבות וישראל אחר שני תיבות*ובספר תפארת יהונתן כתב על פסוק ויאמרו לאמר. וז\"ל איתא בגמ' מה לאמר. דהיינו משה אמר אשירה וישראל אמרו נמי אשירה אות באות כפי מה ששמעו ממשה. ונראה לתת טעם. דאיתא דישראל אינם רשאים להזכיר את השם רק לאחר ב' תיבות כגון שמע ישראל ואח\"כ השם. אבל המלאכים אינם רשאים להזכיר את השם רק אחר ג' תיבות כמ\"ש קדוש קדוש קדוש ה' צבאות. ופי' האריז\"ל לא דכל כתות מלאכים אומרים ג\"פ קדוש. רק ג' כתות מלאכים אומרים שירה וכל אחת אומרת פעם אחת קדוש ושומע כעונה והוי כאילו כת אחת אומרת ג\"פ קדוש. וזה דקא קשיא ליה לגמרא האיך אומרים אשירה לה' ומזכירין את השם אחר תיבה אחת ולכך אמרינן דמשה אמר אשירה וישראל ג\"כ אמרו תיבת אשירה ושומע כעונה והוי שפיר אחר ב' תיבות:
ובספר הגהות מהרצ\"א כתב על מ\"ש בזוהר ואתחנן דף רס\"ז ע\"ב כל עצמותי תאמרנה י\"י מי כמוך וכו' האי קרא בזמנא דקוב\"ה זמין לאחייא מתייא וזמין קוב\"ה לאתקנא גרמו כדין זמינין אינון למימר שירתא וכו' י\"י מי כמוך ודא שירתא מעליא ממה דאמרי ישראל על ימא. דהא אינון לא אדכרו שמא קדישא אלא בתר תלת מילון דכתיב אי כמוך באים י\"י והכא אינון מקדמי לשמא קדישא דכתיב י\"י מי כמוך ע\"כ. כתב שם דהנה לא יאמר אדם לי\"י קרבן. כי בהזכירו השם. דילמא יבא עתו ולא יזכה לסיים לומר קרבן נמצא שהזכיר ש\"ש לבטלה. ע\"כ יקדים לומר קרבן לי\"י. ומטעם הזה גם יוצאי מצרים לא הקדימו השם. משא\"כ עצמות האלו לעתיד הנה השי\"ת יהי' עסוק להחיותם:
ובספר קהלת משה פי' מה שאומרים בהתפלה והאופנים וחיות הקודש מתנשאים לעומת השרפים עפ\"י מה שהקשה הגמ' שם והא מלאכים אומרים ברוך כבוד ה' ממקומו ומשני ההוא אופנים הוא דאמרו ליה. אבל שרפים אומרים אחר ג' תיבות. וזהו והאופנים וחיות הקודש מתנשאים לשון מעלה לעומת השרפים ואומרים השם אחר ב' תיבות ע\"כ. ובספר אגרא דכלה (וישב) פי' מה שקראו חז\"ל פרגוד היינו בין מקום שכינת למלאכים: וישראל אומרים פעמים בכל יום ומה\"ש פעם אחת ביום. ואמרי לה פעם אחת בשבת. ואמרי לה פעם אחת בחדש. ואמרי לה פעם אחת בשנה. ואמרי לה פעם אחת בשבוע. ואמרי לה פ\"א ביובל. והענין הוא כי כפי קרבתם להקב\"ה כן ענין הזכרת השם ואמירת השירה. וישראל דבקים בה' וקרובים מאד לה', אומרים אחר שני תיבות ובכל יום פעמים אבל מה\"ש שאינם קרובים כ\"כ אומרים אחר שלש תיבות ורק פעם אחת ביום. והיותר רחוקים פ\"א בשבת. והרחוקים עוד יותר פעם אחת בחדש וכן לכלן. ולכך יעקב שראה שנסתלקה ממנו שכינה וא\"כ רחוקים עכשיו מהשכינה והשבטים לא ידעו זאת וחשבו שיש כאן השראת שכינה כפעם בפעם ואמרו שמע וגו' והזכירו השם אחר שני תיבות ויעקב הרגיש בזה וחשש אולי לא הזכירו עכשיו השם כדין לאשר כי עכשיו כאן הסתלקות השכינה ולכך פתח ואמר בשכמל\"ו כדין המזכיר ש\"ש שלא כדת. אבל בימי משה הי' השראת שכינה וכבוד ה' היה במחנה יפה הזכירו אחר שני תיבות ולא חשש לומר בשכמל\"ו. ואנן בגולה מסופקים אי נסתלק השכינה או שוכן אתנו בגולה כדכתיב השוכן אתם בתוך טמאותם. ולכך אנו מסופקים אי לומר בשכמל\"ו או לא ולכך הטיבו אשר אמרו כמשל בת מלך כו' נימרי יש לנו גנאי כי מורה על הסתלקות השכינה מאתנו ח\"ו, לא נימרי יש לנו צער כי אולי באמת אין השראת שכינה כ\"כ והזכרנו השם שלא כדת. לכך תיקנו לומר בחשאי לבל נהיה לבוז. יע\"ד ח\"א דף נ'.
ובצל\"ח פסחים דף נ\"ו כתב יש לדקדק אטו שבח אחד יש לנו שאנו אומרים מה שלא אמרו משה הלא יש כמה פיוטים שאנו אומרים שחברו הפייטנים, ולא יהיה יעקב אבינו כאחד מהפייטנים שניחוש מלומר השבח ששיבח סבא קדישא ישראל סבא עבור שלא אמרו משה, רק נראה שעיקר הקפידא שנפסיק באמצע דברי משה בשבח שלא אמרו הוא כמו בשכמל\"ו שאנו מפסיקין בו בין שמע לואהבת בזה יש קפידא שלא אמרו משה. ומזה הטעם למדתי זכות על קצת קהלות הנוהגים כשמתפללים בערב ר\"ח אחר תפילת יו\"כ קטן אומרים שמע ישראל וגו' בשכמל\"ו הכל בקול רם. וקצת קראו עליהם תגר. ואני אמרתי כיון שאין אומרים רק פסוק ראשון אין קפידא שאין כאן הפסק באמצע דברי משה עכ\"ל:" + ], + [ + "טעם. שצריך לאחוז הציצית בשעת ק\"ש ביד שמאל. כדי שיהיה כנגד לבו. רמז לדבר. והיו הדברים האלה על לבבכם והלב שבאדם הוא בצד שמאל. לבוש סימן כ\"ד סעיף ב':", + "קונטרס אחרון
ביד שמאל. בספר אשל אברהם סי' כ\"ד כתב בשם ים של שלמה יבמות לאחוז הציצית בעת קריאת שמע סביב הקמיצה דשמאל. ויש סוד עמוק בזה ע\"ש. ובספר אמרות טהורות כתב וז\"ל ראיתי בספר אור עולם שנכון לאחוז הציצית בידיו עד אמירת וים סוף להם בקעת. מצד זכות דעב\"י במצות ציצית לפניהם ולאחריהם עי\"ז הי' קריעת ים סוף וכשאני זוכר אני אוחזם עד אמירת ועוזר דלים עפ\"י הכוונה שכ' בשם האריז\"ל כידוע:
ובספר מדרש תלפיות אות כ' כתב בשם הרב הגדול המקובל האלהי כמהור\"ר אברהם היכיני זצ\"ל שיקח הציצית בידו וישים אותם נגד לבו ויעכבם שם עד שיאמר ותורתך ודברך ישים על לבו וינשק אותם*וטעם. שמנשקין הציצית בלעד קיימת. כי לע\"ד עולה ק\"ד כמספר הציצית שעולים ק\"ד. כי ארבע פעמים שמונה עולה ל\"ב. וכל ל\"ב חוטים הם שזורים. ב\"פ ל\"ב עולה ס\"ד. וחמשה קשרים כפולים בכל ציצית שהם עשרה קשרים בכל ציצית עולים ארבעים. מ' וס\"ד עולה ק\"ד באופן שתיבת לע\"ד עולה מנין הציצית. מדרש תלפיות אות כ': משום דישי\"ם בר\"ת \"יהי \"שם' \"ה' \"מבורך שהוא השם הוי\"ה הרמוז בכל ציצית. דשמונה חוטים שזורים הם י\"ו. וחמשה קשרים כפולים הרי עשרה עולה כ\"ו כשם הוי\"ה. ועי' באה\"ט סימן נ\"ט סק\"ג.
מצוה. לאחוז הציצית ביד שמאל משעה שאומר והביאנו לשלום וכו' עד לעד קיימת (אור הישר)." + ], + [ + "טעם. שאסור לברך כשלבו רואה את הערוה. משום דכי קרינן לא יראה בך ערות דבר. לדבר שהוא עיקר באדם ועיקר חיותו תלוי בו והוא הלב אבל שאר אבריו לית לן בה אבל אם אחד מאבריו נוגעין בה אסור לקרות ק\"ש או להתפלל דגזרינן נגיעת שאר איבריו משום נגיעת ידיו ע\"כ צריך להפסיקן בבגד או להרחיקם בענין שלא יגע הגיד בהם. שם סימן ע\"ד סעיף ה':" + ], + [ + "טעם. שהש\"צ חוזר ואומר ד' אלהיכם אמת. כדי להשלים רמ\"ח כנגד איבריו של אדם. כי בק\"ש יש רמ\"ה תיבות. טור סימן ס\"א. ועיין מ\"א שם ס\"ק א' שי\"ל גם בפעם הראשון אמת שלא להפריד ביניהם ואמת השני אינה מן המנין אלא נוסח ברכת אמת ויציב הוא ע\"ש.", + "קונטרס אחרון
כדי להשלים רמ\"ח בספר דגל מחנה אפרים פי' הפסוק ואתם הדבקים בה' אלהיכם חיים כולכם היום. בדרך רמז עפ\"י הידיע בק\"ש יש רמ\"ח תיבין כשמצרפין ה' אלהיכם אמת. ובזה מחיים רמ\"ח אברים של אדם בכל יום. ובזה מרומז בפסוק ו\"א\"ת\"ם אותיות אמת הדבקים בה' אלהיכם היינו כשתדבקו תיבת אמת אל ה' אלהיכם ובזה ישלים רמ\"ח תיבין דק\"ש ומזה יומשך לכם חיים כולכם היום. היינו בכל יום ויום צריך לומר כן.
ובספר לבושי מכלול סי' י\"ח כתב בשם ספר מסורת הברית על המסורה דנוהג לומר גם בק\"ש שעל המטה אמת ואמונה משום שמירה. וזה מפחד בלילות היינו בק\"ש שעה\"מ. ואמונתך בלילות בבית ה' בלילות בק\"ש שבבהכ\"נ." + ], + [ + "טעם. שיחיד הקורא אסור לו לכפול אלו הג' תיבות משום דמשמע כשתי רשויות ח\"ו כדאמרינן בב' פעמים שמע שמע ולא דמי לש\"צ שקורא אותם ב' פעמים שכן דרך הש\"צ בכמה ענינים לקרות בחשאי להוציא א\"ע ולחזור ולהשמיע לעם ע\"כ כשקורא ק\"ש ביחיד יוסיף בתחלה הג' תיבות אל מלך נאמן להשלים רמ\"ח ולא הוי הפסק בין הבוחר ובין עיקר ק\"ש כיון שהחכמים הראשונים אמרו כן לא הוי כ\"כ הפסק והוי במקום אמן שהוא ר\"ת \"א\"מ\"ן ודוקא ביחיד אבל בציבור לא יאמר כלל אל מלך נאמן כי אח\"כ הסכימו כל החכמים לבטל מנהג זה מפני שהוי הפסק בין הבוחר ובין עיקר ק\"ש וכדי להשלים הרמ\"ח תיבות תקנו כשיקראו הציבור עם הש\"צ מסיימין בחשאי אני ה' אלהיכם אמת ואח\"כ יתחיל הש\"ץ פעם שנית בקול רם ה' אלהיכם אמת וכל הציבור שומעים ושומע כעונה וישלימו לרמ\"ח תיבית. לבוש סי' ס\"א סעי' ד'. ועי' שערי תשובה שם דהב\"ח ופר\"ח הסכימו להירושלמי שאם קורא ביחיד שרי לי' למכפל ה' אלקיכם ושמעתי שכ\"כ מהרח\"ו זצ\"ל דנהג כן רבינו האר\"י ז\"ל ע\"ש:", + "קונטרס אחרון
וישלימו לרמ\"ח תיבות. אם קורא ק\"ש ובאמצע קריאתו אומר החזן ה' אלהיכם אמת יכול הוא לשתוק ולכוין למה שאומר הש\"ץ ושומע כעונה. ואף אם לא התחיל ק\"ש עדיין רק סיים הבוחר בעמו ישראל וכו' ושומע מן הש\"ץ תיבות הללו ה' אלהיכם אמת מהני כמו אמירת אל מלך נאמן ועדיף מיניה. ספר החיים סי' ס\"א. ועי' שערי תשובה שם סק\"ב:" + ], + [ + "טעם. שנוהגין שהרב בעיר קורא בקול רם פרשת ציצית שהוא יציאת מצרים. משום דיציאת מצרים דאורייתא ולאו כל אדם יכוין בקריאתו לכן הרב אומר בהגבהות הקול לעורר הכוונה. כרם שלמה בשם ספר אחד:*ויש סמך לזה מלשון המשנה ברכות פ\"ק מזכירין יציאת מצרים כו' ולא קתני זוכרין י\"מ כו' והלשון הפעיל מורה על האחרים דהיינו שמחויב להזכיר לאחרים. ולפ\"ז לא יפה עושין אשר רק אומרים ב' או ג' תיבות בקול רם. שם:
ובענין כוונת התפלה כתב בספר עבודת ישראל (פ' מצורע) וז\"ל שמעתי אומרים שהרב הקדוש מוהר\"ר גרשון אמר פעם אחת למורנו הריב\"ש ז\"ל בזה\"ל כ\"ז שאתה תוכל עוד בתפלה לומר ברוך אתה עפ\"י רצונך תדע כי עדיין לא הגעת לכוונת התפלה. כי כ\"כ צריך האדם להיות בהתפשטות עד שאפס מאתו כח ושכל לדבר התפלה ע\"כ. והדברים אמיתים אבל יש גבוה מעל גבוה אמת שהאדם מופשט מכל גשם ומכל מיני רצון ומקושר רק בבוראו ואינו יודע אפילו לדבר תפלתו מפני אימ' ודביקות. אבל מ\"מ הוא מדבר כסדר כל תפלתו כי מן השמים מרחמים עליו ונותנין לו דיבור וכח להתפלל כמ\"ש אדני שפתי תפתח וכו'.
ובספר שפתי צדיקים (בשלח) כתב בשם הבעש\"ט שאמר נס גדול כשאדם חי אחר התפלה. שלא יצא נשמתו מגודל הדביקות:
ובספר באר משה להרב הצדיק הקדוש מקאזניץ זצוק\"ל (קדושים) כתב שמעתי מפי אאמו\"ר זצ\"ל שהסידור של האר\"י זלה\"ה כל הכוונות של התפילה הנמצאים בו הי' רק מתפילה אחת של האר\"י הק' זצל\"ה ובכל יום הי' מתפלל בכוונה אחרת בבחי' מחודשת ומשונה בטעם וריח לשבח:
ובספר מאור ושמש (נצבים) כ' וז\"ל בזמנינו זה לא יתכן לאדם לכוון כוונת התפלה המסורים בידינו בסידור האריז\"ל הן מתוך הכתב והן ללמדם ולכוונם בע\"פ. וכן שמעתי מאדומו\"ר הרב הקדוש האלקי רשכב\"ה רבינו אלימלך זצוק\"ל לבל יחשוב אדם מחשבות וחשבונות כוונת השמות רק יקשר עלו ונסתרו שהוא נפשו ורוחו ונשמתו בא\"ס ב\"ה ועי\"ז הוא מקשר כל התגלות העולמות ופנימיות העולמות בו ית' וכל כך תהי' מחשבתו דבוקה בנועם ה' עד שלא יהי' לו פנאי אפילו רגע לכוין הכוונות. ואדם אשר בתפלתו בבחי' זו נעשי' הכוונות והיחודים מאליהם ע\"י תפלתו ע\"ש.
ובספר דברי שאול חידושי אגדות (ברכות נ\"ח) כתב בשם הריב\"ש סי' כ\"ו בענין המקובלים הקדושים שמחשבין הספירות ומכוונין כוונות והביא בשם הר\"ש מקינון שלאחר שלמד כל הכוונות אמר שהוא מתפלל כתינוק בן יומו:
ובספר שארית ישראל כתב שמעתי בשם הקדוש ר' ברוך ז\"ל שפי' המלות בפשוט גבוה מכל הכוונות כמו ברוך אתה ה' (גילויבט ביסטי גאט). ", + "קונטרס אחרון
ע\"י תפלתו. ובספר תולדות אהרן להרב הצדיק הקדוש מוהר\"ר אהרן מ\"מ דק\"ק זיטאמיר זצוק\"ל לימים נוראים כתב וז\"ל צריך ליזהר בכל השנה ובפרט בר\"ה ויוה\"כ להתפלל סתם בפירוש המלות ולא כאותם המתפללי מתוך סידור האריז\"ל ואינם יודעים בין ימינם ושמאלם בשום כוונה והם מכוונים כוונת זרות. רק העיקר שיהי' האדם שפל ברך ולהתפלל פשוט בפירוש המלות ולדבק עצמו אל האותיות התפלה. והאותיות עצמם הם באים למעלה ונעשים הכוונת והיחודים מעצמם. כי מי שאין לי גילוי אליהו ורוח הקודש האיך יכול לכוון בצירופים ויחודים. נמצא הכלל הוא רק לדבק עצמי אל האותיות ומהאותיות בא הארות הקדושה אל האדם ואח\"כ יכול להתפלל בדביקות ע\"ש. ובלקוטים שם כתב שמעתי מאדמו\"ר הגאון בוצינא קדישא אור עולם ז\"ל ששמות הלע\"ז הם עיקר הכוונות. וזה הדבר גדול הוא.
ובספר מגן אברהם להרב המגיד הקדוש מטריסק זצוק\"ל כתב ששמע מאביו הרב המגיד הקדוש מו\"ה מרדכי מטשערנאביל זללה\"ה שאמר בשם הבעש\"ט זצלה\"ה שאם אפי' האדם אינו יודע שום כוונה רק שהוא מתפלל להשי\"ת מחמת שהוא צוה כך להתפלל לפניו אף שאינו יודע אפילו פי' המילות עכ\"ז תפלתי בוקעת ועולה עד לרקיע. והענין הוא כי התיבות הקדושים של תורה ותפלה יש בהם קדושה עליונה מאד אם יוצאים מהגרון לש\"ש ולשם פעלם ועושין בזה תיקונים גדולים בעולמות העליונים.*ובספר מאיר ושמש (עקב) כתב וז\"ל יש כמה וכמה אנשים שמתפללים בכוונות השמות ואולם בדורות האלו אינם צריכים לזה. וכן שמעתי מאדמו\"ר בוצינא קדישא מו\"ה אלימלך זצוק\"ל שאמר שאין מתפלל עפ\"י הכוונות ומה שמתפלל בסידור האריז\"ל הוא מפני שהשם הוי' נכתב שם בכתיבה תמה והוא גדול עכ\"ל:
ובספר יסוד האמונה פי' בשם האריז\"ל הפסוק ויפתוהו בפיהם ובלשונם יכזבו לו ולבם לא נכון עמו. שהתפלה ישראלית פועלת בגבהי מרומים אפי' בלי שום כוונת הלב ודייק מלשון ויפתוה\"ו שהקב\"ה נתפתה בתפילתן של ישראל אפילו הי' רק בפיהם ולבם לא נכון עמם:
ובספר נועם מגדים (במדבר) פי' בשם מוהר\"י ז\"ל באמרם שנים שנכנסו לבהכ\"נ וקדם אחד מהם ויצא כו' דהכוונה שנים על גוף ונפש שנכנסו לביהכ\"נ להתפלל וקדם אחד מהם. היינו הנשמה השכל שיצא ושוטט בחוצות בעסקי העולם טורפין לו כו' כי נפשו בכפו בעינן:*בספר נחלי דבש (נח) כ' מה שאנו אומרים אחר התפלה יהר\"מ שיבנה ביהמ\"ק כו' ושם נעבדך כו'. היא כמו שמזמין אנשם לסעודה ובפטירתן אומר כשיגיע שמחת נישואין בני אוסיף להטיב לכם. וזה שייך אמ נותן גם כעת איזה מאכלים טובים משא\"כ אם אין נותן להם כלום כעת. רק לחם צר ומים לחץ לא שייך לומר שאוסיף להטיב לכם וכמו כן עיקר התפלה הי' בזמן ביהמ\"ק שזה שער השמים. משא\"כ בחוץ לארץ. אבל אם עכ\"פ מתפללין בכוונת הלב שייך אמירתנו יהר\"מ כו' ושם נעבדך ביראה כו'. משא\"כ אם התפלה משפה ולחוץ במעט רגע על רגל א' כו' לא שייך לדלויי פלגא:
ובפרשת (שלח) כ' שהמגיד אמר להב\"י הקדוש שבק\"ש בקדושה תשרוף כל הרהורים הבאים לך ותהי רק במחשבות קדושות כל היום ע\"ש במגיד משרים. וכתב שם וזהו ענין יונתן בן עוזיאל עוף הפורח נשרף בהבל פיו. עוף הוא הס\"א ע\"ד ובני רשף יגביהו עוף ומחשבה זרה תעופף בלב ומוח האדם שלא לרצונו והן הן ההרהורים שעליהם אמרו ז\"ל אין אדם ניצל מהם בכל יום. וזה נשרף בהתלהבות אש הקדושה דק\"ש כו' ע\"ש. ובספר בוצינא דנהורא פי' ואתה עיף ויגע וכו' ר\"ל שאין לך זריזות לתורה ולעבודה רק תמיד אתה עיף ויגע סימן הוא שלא ירא אלקים אתה.
ובספר דברי משה (בא) כתב שמעתי מפי קדשו של מורי החסיד האלהי הבעש\"ט ז\"ל שהזהיר על הזריזות והמהירות בעסק התפלה לאנשים כערכו בכדי שינצל מן מחשבות זרות ואמר בשם גיסו הרב החסיד מ' גרשון קוטבר ז\"ל שאמר משל יפה על האנשים שאינם שוהים א\"ע בזה שאינם מרגישים כלל בתפלתם אם הי' במחשבה זרה אם לאו ע\"ש:
ובספר שארית ישראל פי' הפסוק השולח אמרתו ארץ עד מהרה ירוץ דברו. השולח הוא לשון הפשטה. אמרתו הוא מלשון לבוש כידוע. והפי' הוא שמפשיט לבושי הגשמיות שלו שיש לו הזדככות החומר אז עד מהרה ירוץ דברו שיכול לאמר ולדבר דברי התפלה במהירות עכ\"ל:
כתב בספר אור המאיר (תצוה) וז\"ל שמעתי בשם הבעש\"ט זללה\"ה שהי' אומר עבירה גדולה ביד הציבור כשהש\"ץ אינו מאריך בניגונים ורוצה לסיים איזה ענין מהתפלה והם מאריכים בתפלתם ומעכבים על ידו מלהשפיע. ואם ימתין עד כלותם ויסיימו הציבור בתפלתם בין כך ובין כך יחלש המוחין אצלו ולא יהי' לו אח\"כ מוחין חזקים להשפיע אל השכינה. וא\"כ מה מאד צריכין הציבור להזהר ולהשמר שלא יגרמו ככה ח\"ו ויאבדו טובה הרבה:" + ], + [ + "טעם. שאין מברכין אקב\"ו על ק\"ש. לפי שהוא בכלל מה שמברכין לעסוק בד\"ת כי ק\"ש בכלל התורה. פמ\"ג סי' רל\"ט. וטעם שאין מברכין על התפלה. מפני שאין לה קבע דהלואי שיתפלל כל היום. אבודרהם:" + ], + [ + "טעם. שמפסיקין לקדוש ולברוך כבוד אפי' באמצע פסוק של ק\"ש. לפי שאלו השני פסוקים אמרום ישעי' ויחזקאל ששמעום מפי המלאכים. פחד יצחק בשם עטרת צבי:*ויכול להפסיק גם באמן של האל הקדוש ואמן של שומע תפלה. לפי שהם אמנים של סוף הענין. זה אמן של סוף ג' ראשונות. וזה אמן של סוף ברכות של חול. וגם הוא כללית. אבל באמן של סוף ג' אחרונות לא יפסיק. כיון שהוא עצמו יכול לאומרו אחר ברכת עצמו כשיגיע לשם. ואע\"ג שאין אנו נוהגין כן רק בברכת בונה ירושלים. מ\"מ הואיל ונאסרה שלא להפסיק לא נתירם אנחנו. וכן יכול להפסיק ולומר מודים אנחנו לך. ולא יותר. וכן בברכו יוכל להפסיק ולומר ברוך ד' המבורך לעולם ועד. לבוש סי' ס\"ו סעיף ב'. ויכול לענות אמן יש\"ר עד יתברך ועד בכלל. עי' מ\"א שם סק\"ו. וא\"ר אות ו' כתב דיענה אמן אחר שים שלום: " + ], + [ + "טעם. שצריך להסמיך גאולה לתפלה. דסמיכת גאולה לתפלה רמזה דוד בספר תהלים דכתיב (תהלים י\"ט) ה' צורי וגואלי וסמך לי' (שם כ') יענך ה' ביום צרה. רש\"י ברכות דף ד' ע\"ב. וכתב הטור סי' קי\"א יהיו לרצון אמרי פי והגיון לבי לפניך ה' צורי וגואלי היינו גאולה וסמיך לי' יענך ה' ביום צרה היינו תפלה ע\"כ. ומה שאומרים בערבית השכיבנו כיון דתקינו רבנן השכיבנו כגאולה אריכתא דמי'. ברכות שם. ועיין ט\"ז סי' רל\"ו ס\"ק ג' דמה שאומרים ברוך ה' לעולם אמן ואמן הוא ג\"כ כגאולה אריכתא ע\"ש. ומה שאומרים ה' שפתי תפתח אינו הפסק דכיון דתקינו לי' רבנן בתפלה כתפלה אריכתא דמיא. ברכות שם. ובשבת אין לחוש לסמוך גאולה לתפלה הואיל דנפיק לן מהאי קרא דיענך ה' ביום צרה ושבת לאו יום צרה הוא. אור זרוע הלכות ק\"ש בשם ר\"ת. וביו\"ט יש לסמוך משום דעיקר גאולה זו מיוסדת על גאולת מצרים כמו שיש בה בפי' ממצרים גאלתנו כו' ובמצרים היו כל הימים ימי צרה חוץ משבת שגם במצרים לא הי' עובדים עבודת פרך בשבת כמו שיסדו ז\"ל בתפלת ישמח משה במתנת חלקו כו' מ\"מ יש להחמיר גם בשבת לסמכה דהחיבור והדיבוק לעולם טוב הוא לישראל. לבוש סי' קי\"א:" + ], + [ + "טעם. שחותם בא\"י גאל ישראל ולא גואל ישראל. משום שנתקנה על הגאולה שעברה. טור סי' רל\"ו:", + "קונטרס אחרון
ועי' רש\"י מגילה דף י\"ז ע\"ב דמה שחותמים בש\"ע בברכה שביעית גואל ישראל. האי גאולה לאו גאולה דגלות היא אלא שיגאלנו מן הצרות הבאות עלינו תמיד ע\"ש. ועפ\"ז כתב בס' מדרש פנחס בשם הרב הצדיק הקדוש מקאריץ זצוק\"ל ששיבוש הוא אותן האומרים בתפלה וגאלינו גאולה שלימה. כי לא קאי על הגאולה העתידה רק מן הצרות.
ובספר לב שמח כתב וז\"ל ידוע דבכל יום ובכל שעה הקב\"ה גואל ישראל ויש כמה וכמה הדרגות בזה שמצילו מיד עשקו וג\"כ מצילו מיד היצה\"ר הרוצה לבלעו חנם ולכך אנחנו אומרים ראה נא בענינו ומהר לגאלינו בא\"י גואל ישראל תמיד בכל עת ובכל רגע ולכך אנחנו מתפללים שתגאל ג\"כ גאולה שלימה. וכך הפירוש בכל הברכות רפאינו תפלה רופא חולי עמו ישראל. הוא ג\"כ כך דתמיד אתה מרפא שלח נא עכשיו ג\"כ רפואה. וכך בכל הברכות.
ובספר אור לשמים (בחקותי) כ' וז\"ל שמעתי מרבינו הקדוש מוהרי\"י זצלה\"ה מלובלין על הגמרא כל האומר דבר בשם אומרו מביא גאולה לעולם. והתמיה נשגבה כי בגמרא מצינו ממש בכל דף שאומר התנא דבר בשם חבירו או בשם רבו ומדוע עוד לא נושענו מן הגלות. ותירץ כי הבאת הגאולה היא גאולה פרטית לאיש ישראל ממצוקותיו וזה בכלל גאולה:" + ], + [ + "טעם. שצריך אדם לאזור אזור בשעת התפלה אפי'*כתב מ\"א סי' צ\"א סק\"ה בשם מהרמ\"מ שלא ליכנס במנעלים. היינו שקורין שטיוולי\"ן בביהכ\"נ ע\"ש. ומחצית השקל שם כתב דאפשר בזמן הזה שגם לפני השררה עומדים כך עם שטיוולי\"ן ברגליהם אפשר דשרי ע\"ש. אין להתפלל כשלובשין סנדל. דהיינו מה שקורין פאנטאפלין שעי\"ז העקב מגולה ונראה בתי שוקים של פשתן. גם אין ללבוש בתי ידים שקורין הענטשו\"ך כדרך עוברי דרכים. שם. ועיין באה\"ט שם: יש לו אבנט שאין לבו רואה הערוה. משום הכון לקראת אלהיך ישראל שזה הוא הכין כשחגור אזור במתניו. נראה הוא עומד יותר זריז מכשהוא בלא חגורה וה\"מ תפלה כגון י\"ח. אבל לענין ק\"ש ושאר ברכות אין לחוש בחגורה רק שלא יהא לבו רואה ערותו שיהא לו מכנסים. טור סי' צ\"א. ועי' ב\"י ולבוש שם.", + "קונטרס אחרון
אזור בשעת התפלה.*ועי' ט\"ז סי' צ\"א בשם הזוהר ואתחנן מאן דקאים בצלותיה בעי לכסויי רישיה ועיניו בטלית של מצוה. וכן נוהגין לככות ראש עד עינים בטלית של מצוה בשעת תפלת י\"ח עי' פר\"מ שם. ועי' מ\"א סי' ח' סק\"נ וז\"ל כתוב בכוונות שהאריז\"ל הי' מכסה הטלית על התפילין ש\"ר ועי' ס\"ס כ\"ז דעכ\"'פ לא יכסה לגמרי: בספר מנחם ציון מהרב הצדיק הקדוש מנחם מענדיל מרימנאב זצוק\"ל פ' תצא כתב. כבר דברתי עם המגיד. טעם. למה הולכין בשני חגורות. ואמרתי שכך כתיב והי' צדק אזור מתניו והאמונה אזור חלציו. שכשאדם חוגר א\"ע בחגורה אחת הוא מדמה א\"ע ליוצרו שנאמר וילבש צדקה כשריון. ובהשנית אוזר א\"ע באמונה שיהי' נוכח ה' דרכו תמיד ולא ישכח את ה'. ואמת נכון הדבר כי במלבושי אבותינו מימי קדם יש על כל דבר כמה סודות ושכל עליון. כי הנה מה שאנו מברכין בכל יום מלבוש ערומים שניתן באדם שכל והוטבעה בו בושה להכלם לילך ערום. ומה טובה יש בזה הלא הי' טוב יותר אם לא מצטרכין למלבושים והי' הולכין ערומים כבהמות שאעפ\"כ חם להם ביותר. רק בלתי ספק יש בזה טובה ושכל פנימי. והמשנים מלבושיהם משחיתין הכוונה. כי אנחנו ב\"י צריכין להיות מובדלין מאוה\"ע בכל ענינינו ולא להשתוות להם בשום דבר:" + ], + [ + "טעם. שקודם שמתחילין שמונה עשרה צריך להפסיע לפניו ג' פסיעות ר\"ל ילך לאחוריו ג' פסיעות כדי שיפסיע אח\"כ לפניו ג' פסיעות. כנגד ג' הגשות שנגש משרע\"ה קודם תפלתו לתוך ג' מחיצות חושך ענן וערפל. רקח סי' שכ\"ב. וזהו ג\"כ הטעם לאחר סיום תפלת י\"ח פוסעים ג' פסיעות לאחוריו לחזור מתוך אותן ג' מחיצות. קיצור של\"ה:" + ], + [ + "טעם. שאסור להתפלל במקום גבוה. משום ממעמקים קראתיך ה'. ברכות דף י' ע\"א. וטעמא הוא שאם הוא עומד במקום גבוה הרי הוא כמחרף כלו' כאילו הוא רוצה להתקרב יותר להש\"י שהוא על השמים ואינו יודע כי מלא כל הארץ כבודו*בספר ערבי נחל פי' הפסוק ויעלו אל ראש ההר לאמר הננו ועלינו. ע\"ד שארז\"ל העומד במקום גבוה ומתפלל ה\"ז מקטני אמנה. והנה אותן האנשים שהיו מקטני אמנה דור לא הכין לבו ולא נאמנה כו' וכמבואר בפ' וינסו אותי זה עשר פעמים. לכן ויעלו אל ראש ההר אחרי ששבו בודוי לאמר לפני הקב\"ה דברים אלו: ואפי' בעומד הארץ אין דבר נסתר ממנו וזהו ממעמקים. לבוש סי' צ' סעי' א' ע\"ש. ע\"כ נהגו שהמקום שהש\"צ עומד הוא עמוק משאר הבה\"כ ואפשר דמשום הכי אמרינן בגמ' בכל דוכתא יורד לפני התיבה. ההוא דנחית. מ\"א סי' צ' ס\"ק ג'. כתב הרמב\"ם ז\"ל שלא יהא גבוה ג' טפחים ואם הי' גבוה ג' ויש בו ד' אמות על ד' אמות הרי הוא כעלייה ומותר להתפלל בו וכן אם הי' מוקף מחיצות אע\"פ שאין בו ד' על ד' מותר להתפלל שאין גבהו ניכר כיון שחלק רשות לעצמו ע\"ש:" + ], + [ + "טעם. שהמתפלל צריך שיכוין רגליו. שנאמר (יחזקאל א') ורגליהם רגל ישרה. ומתרגמינן ורגליהן רגל כוונין ירושלמי זה שעומד בתפלה צריך להשוות רגליו. טור סי' צ\"ה. והטעם לפי שכיון שעומד לדבר עם השכינה צריך לסלק כל מחשבות הגוף מלבו ולדמות כאלו הוא מלאך השרת. עוד טעם. שהוא רמז שנסתלק ממנו התנועה לברוח ולא להשיג לשום חפץ מבלעדי ה'. לבוש שם:", + "קונטרס אחרון
יש להזהיר אותן בני אדם שסומכין א\"ע בזרועותיהן על עמידתן שקורין שטענדי\"ר. כיון שצריך לעמוד לפני הקב\"ה כעבד לפני רבו באימה וביראה ובדרך זה לא יהי' יראה אלא עצלות. ולפעמים סומכין את עצמן בכל גופן אם הי' נוטלין העמוד שקורין שטענדי\"ר מתחתיה היו נופלין על פניהם. ובדרך זה לא יהיה נחשב לעמידה כלל במקום שצריך לעמוד. קיצור של\"ה. ועי' ט\"ה ת\"א סעי' תמ\"א:" + ], + [ + "טעם. שתפלת העמידה צריך בלחש. לפי שהמלאכים הממונים לקבל העמידה נקראים אזנים ואם אותה התפלה נשמעת לאזני האדם אין שומעין לה למעלה לכן צריך ליזהר. זוהר שמות דף פ\"ט:" + ], + [ + "עוד טעם. שתקנו תפלה בלחש. כדי שלא לבייש את עוברי עבירה המתוודים בתפלתם על עבירות שבידם. סוטה פ' אלו נאמרין. וטעם. למה שנהגו להתפלל בקול רם בר\"ה ויוה\"כ עי' או\"ח סי' ק\"א סעי' ג'. כיון שכלם מתוודים חטאם. ומכ\"ש למ\"ד צריך לפרט את החטא א\"כ לא יתביישו זה מזה. ובפרט שתקנו בדרך א\"ב*בספר בני יששכר כתב רמז לזה בתורה כתיב והתוודו את עונם. רצ\"ל יתוודו. דרך א'. ודרך ת': וכלם אומרים כאחד ולא שייך ביוש שוב מותר להתפלל בקול רם דברי שאול על חידושי אגדות יומא:" + ], + [ + "עוד טעם שתפלת העמידה צריך בלחש. משום דאם יתפלל בקול רם הרי הוא מראה עצמו שהוא מקטני אמונה שאינו מאמין שהקב\"ה שומע בלחש. ואין תפלתו מתקבל. אבל בר\"ה ויו\"כ יכול להתפלל בקול רם. משום דבר\"ה ויו\"כ הוא נקרא מלך יושב על כסא דין ומשל לאחד שנתחייב הריגה למלכות צועק אל המלך הושיעה ועשה לי חסד. כן אנו צועקים בקול רם להקב\"ה שישפוט אותנו לרחמים ויזכרנו לחיים טובים. ולכך ג\"כ אומרים המלך הקדוש המלך המשפט אבל בשאר ימות השנה נקרא האל הקדוש לכן יתפלל בלחש כי אל דעות ה' ולו נתכנו עלילות ומחשבות כל אדם. ספר הגן ודרך משה:*ובזה יובן הפסוק בתהלים הקשיבה לקול מלכי ואלהי כי אליך אתפלל. ר\"ל כשאתה מלכי דהיינו בר\"ה וי\"כ שנקראת מלך הקשיבה לקול שועי לתפלתי שאני מתפלל בקול רם. אבל ואלהי כשאתה נקרא האל הקדוש. אליך לבד אתפלל בלחש ולא צריך לשמוע שום אדם אלא אתה לבדך. שם: " + ], + [ + "עוד טעם. דזיל בתר טעמא למה לא יתפלל בקול רם. מפני שאז אינו מאמין בהקב\"ה שהוא יודע מחשבות אבל אם הוא מודה בזה בהתחלתו יכול להתפלל בקול רם. ואפשר לזה תקנו חז\"ל בנוסח התפלה של ר\"ה ויו\"כ לפניך נגלו כל תעלומות והמון נסתרות ואתה יודע רזי עולם ותעלומות סתרי כל חי. וא\"כ אנו מודים שהקב\"ה יודע מחשבות לכן אנו מתירין להתפלל בקול רם. שם:*ובזה יובן הפסוק (בהעלותך י\"ב) ויצעק משה אל ה' לאמר. וא\"ת הלא אסור להתפלל בקול רם. ומתרץ הפסוק אל נא רפא נא לה. ר\"ל שלא הזכיר שם מרים רק אמר לה בנסתר ובזה הודה שהקב\"ה יודע מחשבות ויודע על מי שהוא מתפלל. וגם יובן בזה פרש\"י בפרשת ביכורים וענית ואמרת לשון הרמת קול. וגם ונצעק אל ה' וגו' לטובה. וא\"ת הלא אסור להרים קולו. ומתרץ רש\"י ארמי אובד אבי וגו' ובשביל שחשב לעשות חשב לו המקום כאלו עשה. ר\"ל שהוא מודה שהקב\"ה יודע מחשבות לכן יכול לומר בקול רם. וזו הוא הכוונה בסוף תפלת הקנה שועתנ\"ו קבל ושמע צעקתינ\"ו. יודע תעלומו\"ת. שם: ", + "קונטרס אחרון
רפא נא לה. בספר נחלת יעקב פי' מה שביקש משה אל נא רפא נא לה. ע\"ד שאנו מתפללים רפאנו ה' ונרפא. כי ענין הרפואה הוא בשני אופנים אם הקב\"ה מרפא בעצמו ולא ע\"י שליח אזי רפואה היא לגמרי אבל הרפואה ע\"י שליח אז מוכרח החולי ההוא לבוא על איש אחר. וזה שביקש משה אל נא רפא נא לה. שהקב\"ה ירפא אותה בעצמו ולא יצטרך צרעתה לבוא אל אדם אחר:
ובס' בני יששכר כ' בשם הזוהר עז\"ה הנה מה שאנו אומרים רפאנו י\"י וארפ\"א (ירמי' י\"ז) ל\"ל למימר וארפא. כי כשהרפואה באה ע\"י רפא\"ל וסייעתו הנה הוא מלאך לעשות שליחותו ורצון קונו. הנה רפואתו אינה בטוחה לעולמי עד*בספר צמח דוד להרב הצדיק הקדוש מדינוב זצוק\"ל פי' עד\"ז. הפסוק כל המחלה אשר שמתי במצרים לא אשים עליך כי אני ד' רופאך. והנה לכאורה אם לא ישים מאי צורך לרפואה. רק כי ידוע דרכי הרופאים כאשר באו לחולה עשיר אם ירגישו לקבל מעט מעות בעד טרחתם לא יעשו לו תיכף תרופה לחליו. רק אדרבה יתנו סמים כאלה להגביר חליו כדי שירויחו בזה בעד שכר טרחתם הרבה. ויש מלכים ושרים שיש להם רופאים מומחים והם יתנו להרופאים שכירת כל שנה הן אם יצטרך להם והן אם לא יצטרכו אינם מנכים להם דבר:
והנה בודאי הרופאים כאלה באים בכל פעם אליהם לדרוש שלומם ומזהירה אותה את זה תאכלו ואת זה לא תאכלו כדי שלא יבואו לחולאת ואפילו אם יזדמן לפעמים שפתאום נחלה השר בא אליו תיכף הרופא שלו ועושה כל תחבולות והמצאות לפי שכלו שירפא אותו תיכף כי מה לו אם יהי' מוטל בחליו כי לא יוסף לו על שכרו. וזהו ג\"כ כל המחלה אשר שמתי במצרים לא אשים עליך כי אני ד' רופאך: כי רצונו ומאוייו לעשות עוד רצון קונו בשליחות. משא\"כ כשהרפואה הוא ע\"י השי\"ת בעצמו היא רפואה בטוח לעולמי עד. וז\"ש רפאינו י\"י. אתה בעצמך. וארפא. רפואה עולמית*ובספר בחיי (משפטים) כ' דמה שאמרו רז\"ל ורפא ירפא מכאן שנתנה רשות לרופא לרפאות. לא אמרו אלא במכה שבחוץ שהכתוב מדבר בה. אבל חולי מבפנים איך זה תלוי ביד הרופא אלא ביד הרופא כל בשר אשר בידו נפש כל חי. ועי' מטה משה פי\"ג בענין רפואות מה שכתב בזה:
ובשם הרב המגיד הגדול ממעזריטש זצוק\"ל שאמר דעם הרופא היותר מומחה בא המלאך רפאל בעצמו ובכבודו. והסביר הענין כי הרופא הקטן כשאין אתו יודע עד מה שולח לרופא בעיר הגדולה. ואם גם הוא אינו מבין יסוד הרפואה שולח לעיר גדולה ביותר להתוועד עם כמה רופאים עבורו. וכשרואה גם הוא שאין תרופה למכתו והוא כמשיב השי\"ת יעזור לך. ואז כשמוסר הרפואה אליו ית' ישלח דברו וירפאהו: . בני יששכר.
ובסי' בוצינא דנהורא פי' רפאנו ה' ונרפא. כי בזמן החורבן אין השם שלם שנאמר כי יד על כס י\"ה. וזה שאנו מבקשים רפאינו ה'. תרפא לנו את ה' ונרפא ממילא." + ], + [ + "טעם. שאנו אומרים אלהי אברהם אלהי יצחק ואלהי יעקב. ועוד למה אנו אומרים גבי יעקב ואלהי בוי\"ו ולא גבי יצחק. משום דמצינו דאמר דוד לבנו (דברי הימים כ\"ח) ועתה שלמה בני דע את אלהי אביך ועבדהו. פי' שאין לאדם להאמין באלהי מצד מנהג אבותיו כי זה מנהג האומות אלא מצד החקירה. ע\"פ תורתינו הקדושה שהוא אל הבורא יתברך ויתעלה שמו ולכך אמר דע את אלהי אביך מצד החקירה ומצינו באברהם שהוא הי' חוקר ראשון אלהותו והוא הודיע אלהותו בעולם כי בימיו היו עובדים לעכו\"ם ואם היינו אומרים אלהי אברהם יצחק ויעקב הייתי יכול לומר שאברהם הי' חוקר ראשון שחקר אלהותו ויצחק ויעקב בניו סמכו על אמונת אבותם ומנהגם. ולכך אנו אומרים אלהי אצל כל אחד ואחד כדי להודיע שכל אחד מצד עצמו עמד על החקירה ומצא. שאין אחד אלא אלהינו והוא חיזוק אמונתינו הקדושה. ומה שאנו אומרים ואלהי בוי\"ו אצל יעקב. ע\"פ סוד יש טעם גדול ואין לנו עסק בנסתרות כי אין אתנו יודע עד מה. עי' בזוהר פ' וארא. שו\"ת פנים מאירות ח\"א סי' ל\"ט:", + "קונטרס אחרון
ולא גבי יצחק. ראיתי בשם א' קדוש שפי' המדרש פליאה על הא דכתיב אלהי אברהם אלהי יצחק ואלהי יעקב. מפני מה לא נאמר אלהי ישראל הה\"ד לולא ד' שהיה לנו יאמר נא ישראל. כי בתיבות האלו יש כ\"ו אותיות כמנין שם הוי\"ה ב\"ה. וזהו לולא ד' שהיה לנו שצריך להיות אותיות כמנין שם הוי\"ה ב\"ה יאמר נא ישראל אזי מהראוי לכתוב אלהי ישראל. וזה שנאמר בהפטרה למה תאמר יעקב ותדבר ישראל. היינו למה כתיב אלהי יעקב ולא אלהי ישראל. ותירץ נסתרה דרכי מה'. היינו באם שנאמר אלהי ישראל אזי לא יהי' אותיות כמנין שם הוי\"ה ב\"ה ?
וכשמתחיל ואומר בא\"י אלקינו כו' אחז\"ל ישחה ויכניע לפני מלכו ית'. וכן כשמסיים הברכה ראשונה ויאמר בא\"י מגן אברהם יחזור וישחה. וכן כשיגיע למודים ישחה בתחילתה וסופה ובשאר ברכות בתחילתן וסופן לא ישחה. והטעם. מפני דהכי קים להו לחז\"ל שכן הוא טכסיסו של מלך בשר ודם כשמבקשין ממנו צרכיו. שוחין לפניו בתחלת שבחו פעם או שתים. וכן כשרוצין לסיים ולפטר ממנו. ומלכותא דרקיעא כעין כו' לכן תקנו לעשות כן לפני השם ית' והמשנה ממנהג טכסיסו של מלך ב\"ו הרי זה מגונה ויוהרא הוא. כלומר שמחזיק עצמו יותר כפוף ונכנע יותר מכל אדם כו' וקבעו מקומות שיש לשחות בהן כדי שישחו כולם במקום א'. לבוש סי' קי\"ג סעי' א'. ועי' ט\"ה ח\"א סעי' נ\"ב בהשמטה." + ], + [ + "טעם שתקנו י\"ח ברכות. עיין בשבילי הלקט שכתב מצאתי אגדה י\"ח ברכות של תפלה הי' מתוקנים זו אחר זו ואנשי כנסת הגדולה כללום ותקנ' כסדרן כשניצל אברהם מאור כשדים פתחו מלאכי השרת ואמרו מגן אברהם. כשנעקד יצחק אמרו מחיה המתים. כשבא יעקב ופגע בשערי רחמים והקדיש שמו של הקב\"ה אמרו האל הקדוש. כשלימד גבריאל את יוסף ע' לשון אמרו חונן הדעת. כשעשה ראובן מעשי בלהה ונקנסו עליו מיתה ושב בתשובה וחיה דכתיב יחי ראובן ואל ימות אמרו הרוצה בתשובה. כשעשה יהודה מעשי תמר ואמר הוציאוהו ותשרף ואמר צדקה ממני ונסלח לו אותו עון אמרו חנון המרבה לסלוח. כשאמר הקב\"ה במצרים לישראל וגאלתי אתכם אמרו גואל ישראל. כשריפא רפאל את אברהם אמרו רופא חולים. כשזרע יצחק ומצא ק' שערים אמרו מברך השנים. כשבא יעקב למצרים ונתקבצו השבטים עם יוסף אמרו מקבץ נדחי עמו ישראל. כשאמר הקב\"ה למשה ואלה המשפטים אמרו מלך אוהב צדקה ומשפט. כשטבעו המצרים בים סוף אמרו שובר אויבים ומכניע זדים. כשאמר קב\"ה ליעקב. ויוסף ישית ידו על עיניך ובטח על דברו ואח\"כ נתקיים אמרו משען ומבטח לצדיקים. כשבנה שלמה בהמ\"ק אמרו בונה ירושלים*עי' הלק\"ט ח\"א סימן קפ\"ו דבבית שני לא היו משנים מן הנוסח והכל הי' אומרים. והי' מצפים למלך המשיח וקבוץ גליות ומלכות בית דוד ונענשו בני חשמונאי על שלא החזירו העטרה ליושנה: כשעברו ישראל בים סוף ואמרו שירה אמרו מצמיח קרן ישועה. כשנאנחו ישראל ויזעקו וישמע ה' נאקתם כדכתיב וישמע אלהים את נאקתם אמרו שומע תפלה. כשירדה שכינה במשכן אמרו המחזיר שכינתו. כשהכניס שלמה הארון לפני ולפנים ונענה נתן הודאה ושבח אמרו הטוב שמך ולך נאה להודות. כשנכנסו ישראל ונתקיים להם ונתתי שלום בארץ אמרו המברך את עמו ישראל בשלום ע\"כ. ועי' טור מן סקי\"ד עד סי' קכ\"ב למה תקנו על זה הסדר:", + "קונטרס אחרון
מצמיח קרן ישועה. בברכת את צמח כתב בש\"ע האריז\"ל וז\"ל תכוין במלת צמח לשם הוי\"ה אהי\"ה הוי\"ה אדני. באומרך לישועתך וגו' תכוין למה ששואלין לאדם לאחר מיתתו ציפ\"ת לישועה. וכן בברכה זו תכוין שאתה מן המקוים ומצפים לישועתו ית\"ש. ולכן אנו מכוונים כי ג\"כ השי\"ת עושה עמנו כמה ישועות ואני בעצמי ראיתי תועלת גדול בכוונה זו להנצל מכמה צרות ע\"כ:" + ], + [ + "טעם. שבימות החמה אין לומר משיב הרוח אלא מוריד הטל לחוד. כי הרוח פי' רצון. דהיינו שאנו צריכין להמשיך אור הרצון כדי שיעורר ע\"י מוריד הגשם ע\"כ אומרים בימות הגשמים משיב הרוח ומוריד הגשם. אבל לענין מוריד הטל. שהטל המשכתו ממקום גבוה ונשא אין אנו צריכין להמשיך הרוח כי אין בכוחנו להמשיך הרצון שלמעלה גבוה מעל גבוה רק כאשר לפעמים לפי הזמן יש איזה הצטרכות להמשיך הרצון רעוא דרעוין אז יודע תעלומות יזמין לפה איש צדיק בתפלתו לומר משיב הרוח ומוריד הטל בימות החמה שלא בכוונה ונמשך ע\"י דבריו הקדושים הענין הנ\"ל. וז\"ש (או\"ח סי' קי\"ד) אין מחזירין אותו. עבודת ישראל פ' תזריע, ועי' יד אפרים שם: " + ], + [ + "טעם. שאמרו חז\"ל לשון הזכרה בתחיית המתים ולשון שאלה בברכת השנים. לפי שברכת תחיית המתים אינה רק הזכרת גבורות השם ית' ולפיכך נופל עליו לומר בה מזכירין. אבל ברכת השנים הוא שאלת הצרכים לפיכך נופל בה לשון שאלה. כל בו:" + ], + [ + "טעם. שמזכירין גבורות גשמים בברכה של תחיית המתים. מפני שכמו שתחיית המתים חיים לעולם כך ירידת הגשמים חיים לעולם. והבדלה בחונן הדעת. מפני שע\"י הדעת אנחנו מזכירין מעלת המנוחה ויודעים להבדיל בין קודש לחול. רבינו יונה ברכות פ\"ה:" + ], + [ + "טעם. שתקנו לומר אבינו בברכת השיבנו ובסלח לנו מה שאין כן בשאר הברכות. משום שאנו מזכירין לפניו שהאב חייב ללמד לבנו ע\"כ אנו אומרים השיבנו אבינו לתורתך ובסלח לנו משום הא דכתיב וישוב אל ה' וירחמהו ואל אלהינו כי ירבה לסלוח ע\"כ אנו מזכירין רחמי האב כדכתיב כרחם אב על בנים שירחם עלינו ויסלח לנו. טור סי' קט\"ו:", + "קונטרס אחרון
וטעם שתקנו הבדלה בחונן הדעת. לפי שאין אדם מגיע לדעת בין קודש לחול ואור לחושך אלא אחר חכמה גדולה ויגיעה רבה. מטה משה אות תצ\"ו בשם אבודרהם." + ], + [ + "טעם. שקבעו שאלת ותן טל ומטר בששים בתקופה לפי שעכשיו גלינו לארצות העמים שהן נמוכות, ושיערו חכמים שאינן צריכות למטר עד ששים בתקופה. וזמן התבואה לעולם הולכת אחר התקופה. לפיכך קבעוה בששים. ספר התניא סי' פ\"ח:", + "קונטרס אחרון
קבעו בששים. ובענין אם לומר ושבענו מטובך או מטובה. כתב עטרת זקנים סי' קי\"ז כשהוא בדרך אז יאמר ושבענו מטובך כי אז יש ס\"ת שם של יוה\"ך היוצא מפסוק כ\"י מלאכי\"ו יצו\"ה ל\"ך וגו'. וכן יש ס\"ת פנ\"י האדמ\"ה ושבענ\"ו מטוב\"ך והוא שם שמירת הדרך. משא\"כ כשהוא בעיר אזי י\"ל מטובה. משום שיש בסופי תיבות שם של הוי\"ה. פנ\"י האדמ\"ה ושבענ\"ו מטוב\"ה." + ], + [ + "טעם. שאם לא שאל מטר בימות הגשמים ונזכר קודם שומע תפלה איך מחזירין אותו ושואל המטר בשומע תפלה ואם טעה ושאל מטר בימות החמה במקום שאין צריכין לו מחזירין אותו ואפי' אומר ותן טל ומטר לברכה. כיון שהמטר הוא קללה להם. לבוש סי' קי\"ז סעי' ג'. ועי' פרי חדש שם ס\"ק א' דכתב וז\"ל שאם לא שאל ביום ס' ואם נמנה מעת לעת אין הס' נשלמים בעת שהתפלל אין מחזירין אותו אלא אם נשלמו כבר הס' מעת התקופה ע\"ש. ועי' מחצית השקל סי' תי\"ט.*וכן נמי אם אמר מוריד הגשם בימות החמה מחזירין אותו וחוזר לראש הברכה ואם סיים הברכה חוזר לראש התפלה. והטעם. הוא דכיון שיש בימות החמה זמן שהגשמים קשים לעולם דהיינו בזמן הקציר וגשם נעצר וזה יתפלל על גשם ויביאם והם אינם נוחים לעולם ע\"כ מחזירין אותו בכל ימות החמה. ט\"ז סי' י\"ד סק\"י:
ובימות הגשמים אם לא אמר מוריד הגשם מחזירין אותו ואם נזכר קודם שסיים הברכה יאמר במקום שנזכר אפילו אחר שאמר מכלכל חיים כו' שלא קבעו חכמים מקום מתוך הברכה להזכיר גשם דוקא אלא אמרו מזכירין גבורות גשמים בתחיית המתים וכל הברכה מקומה ואפי' אם סיים הברכה ונזכר קודם שהתחיל אתה קדוש אין צריך לחזור אלא אומר משיב הרוח ומוריד הגשם בלא חתימה והוי פירושו כאילו אומר בא\"י מחיה המתים ומשיב הרוח ומוריד הגשם וה\"מ שלא הזכיר טל אבל אם הזכיר טל אין מחזירין אותו. והטעם הוא דבהזכרה עיקר הטעם שתקנוהו שם משום שהגשמים חיים לעולם וטל ג\"כ חיים לעולם שע\"י מתברכת התבואה וזה נודע בהרבה מקומות שקראו לטל תחי' ע\"כ סגי בהזכרה זו. עי' לבוש סי' קי\"ד סעי' ה' וסעי' ו'. ועי' ט\"ז סי' קי\"ז סק\"ג. ועי' פ\"מ סי' קי\"ד סק\"ג דבבני ספרד מכריז הש\"ץ קודם מוסף י\"ט א' דפסח משיב הרוח ומוריד הטל:
ומטעם שלא יהי' העם אגודות אגודות אמרו ג\"כ שאסור להזכיר עד שיכריז הש\"ץ קודם שיתחילו להתפלל מוסף של יום ראשון מי\"ט האחרון של חג שיאמרו משיב הרוח ומוריד הגשם ובמקומות שאומרים מוריד הטל בימות החמה מכריז השמש קודם תפלת מוסף של יו\"ט הראשון של פסח מוריד הטל ואין כוונת הכרזת הטל משום שהטל אסור להזכיר קודם שיזכיר הש\"ץ כמו שאמרנו גבי גשם שלא יהא הדבר מעורב ביניהם אין הדבר כן שהטל יכול כל יחיד להזכיר אימת שירצה אפי' קודם שהכריז הש\"ץ ומה שמכריזין אותו כדי שבזה ידעו הכל שמפסיקין לומר מוריד הגשם אבל במקומות שאין מזכירין טל בימות החמה אין לו לשמש מה להכריז בי\"ט ראשון של פסח כו' וזה אין לומר שיכריז השמש קודם תפלת מוסף אין אומרים מוריד הגשם ויפסיקו במוסף שזה הי' משמע כאלו מבזין וממאנין בגשמים שיבואו עוד וזה אין לעשות על דרך שאמרו ז\"ל אין מתפללין על רוב הטובה. לבוש סי' קי\"ד סעי' ג'. ", + "קונטרס אחרון
מחזירין אותו. בספר ארחות חיים סי' קי\"ד אות ה' כ' דמי ששכח בימות הגשמים לומר בתפלת שחרית בר\"ת משיב הרוח והתפלל שנית ושכח לומר יעלה ויבא כתב בשם שו\"ת גור ארי' סי' מ\"ז דאין צריך לחזור ולהתפלל כיון דממ\"נ יצא. אמנם בשו\"ת לקוטי צבי סימן יו\"ד חולק עליו וגם הגאון מהרש\"ק חולק והניח בצ\"ע ע\"ש. ונראה דאם שכח לומר במו\"ש בהתפלה ותן טל ומטר או ותן ברכה והתפלל. שנית אין להבדיל בשניה נלמד ממ\"ש המ\"א סי' ק\"ת ס\"ק י\"ג דאם טעה ולא התפלל מנחה בשבת מתפלל במ\"ש שתים של חול מבדיל בראשונה ואינו מבדיל בשניה משום דהבדלה די פעם אחת דאם עשה פעם א' חול למה יעשה שנית חול ע\"ש:", + "אבל אם הזכיר טל אין מחזירין אותו. ובספר אשל אברהם מהדורא תנינא סי' קי\"ד סעי' ט' כתב דגם האומרים בקיץ מוריד הטל שא\"צ לחזור בלא הזכיר גשם בימי הגשמים. מ\"מ נכון לומר צ\"פ משיב הרוח ומוריד הגשם להזכיר מטר בזמנו." + ], + [ + "טעם. שאומרים יעלה ויבא בעבודה. שהיא תפלה להשיב ישראל לירושלים. תוס' שבת דף כ\"ד ע\"א בד\"ה בבונה. כתב הנועם מגדים בליל ר\"ח או חנוכה אם אמר בא\"י אעפ\"י שלא אמר שכינתו לציון או הטוב שמך כו' שוב אין אומר שם אחר סיום הברכה אעפ\"י שלא התחיל באחרת כלל. אבל ביום ר\"ח או הזכרה שמחזירין אם סיים הברכה בא\"י מחיה המתים יאמר משיב הרוח ומוריד הגשם (דאל\"ה יהיה חוזר לראש ע\"כ אומר שם) ע\"ל סעי' קצ\"ב וסעי' קצ\"ד):*ובשו\"ת הרדב\"ז סי' תקס\"א כתב דבכל מקום שאמרו אין מחזירין אותו אם סיים הברכה ועדיין לא התחיל הברכה של אחריה יאמר על הנסים או יעלה ויבא בין ברכה לברכה ואין כאן ברכה לבטלה כיון שאינו חוזר ואומר הברכה והפסקה נמי לא הוי שהרי מעין הברכה הוא וכן ראוי לנהוג עכ\"ל:
ובספר עבודת הקודש קשר גודל סי' ס\"א סעי' ג' כתב בשם הריטב\"א פ\"ק דתענית וז\"ל אם אמר ברוך אתה ה' ונזכר יאמר למדני חקיך כמי שקורא פסוק ויאמר יעלה ויבא ויאמר תשלום הברכה בא\"י המחזיר שכינתו אך בלילה שהדין הוא שאין מחזירין כשאמר בא\"י יגמור המחזיר שכינתו לציון ויאמר מודים ע\"ש. ועי' או\"ח סי' ר\"ו סעי' ה': ", + "קונטרס אחרון
להשיב ישראל לירושלים. בספר ליקוטי מהרי\"ל (תרומה) כתב על פסוק ועשו לי מקדש ושכנתי בתוכם מה שלא כתוב בתוכו. שאם הי' כך כתוב הנה היה מוכרח שיהי' המשכן קיים לעולמים. כי דבר אלקינו יקום לעולם. ובאמת מצינו שאפילו בבית שני לא הי' שכינה. לכך נכתב בתוכם. שקאי על ישראל שהשי\"ת ישכון בתוך בני ישראל וזה יהי' לעולמים כדאי' גלו לבבל שכינה עמהם גלו כו' שכינה עמהם.", + "למדני חוקיך. ובספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סימן תרצ\"ה כתב וז\"ל שכחתי על הניסים בפורים בברכת המזון ובתפלה ונזכרתי כשהתחלתי ברוך אתה ה' וסיימתי למדני חוקיך והתחלתי נודה לך על חיים חן כו' ועל הניסים כו' וסיימתי הברכה. וכן בתפלת י\"ח מעולם קוינו לך ועל הניסים כו' וסיום הברכה ע\"ש:", + "ויאמר מודים*בספר החיים פי' על מודים אנחנו לך. כלומר שעיקר ההודאה והשבח הוא מה שאנחנו לך: והגאון יעב\"ץ בסידורו כתב דגם בלילה אם שכח וסיים המחזיר שכינתו לציון יאמר שם יעלה ויבא קודם מודים. ועי' אשל אברהם סי' תכ\"ב וז\"ל בערבית ר\"ח שכחתי יעלה ויבא ונזכרתי באמרי תיבת המחזיר קודם שסיימתי התיבה ואמרתי תיכף למדני חוקיך ואמרתי שנית מקודם יעלה ויבא והיום כל הברכה כו' וגם שבאמירת ברוך אתה ה' לבד יש לסיים חוקיך ולא מצינו כן במקום שאין להפסיק גם לא מצינו כן באמירת שום תיבה אחר ברוך אתה ה'. מ\"מ בדיעבד יש תיקון על חשש ברכה לבטלה ע\"י אמירת למדני חוקיך גם כשאמר תיבה או ב' כיון דקיימא לן שאמירה תוך כדי דיבור עושה שיהי' הדיבור שלפניו שמתחרט עליו כאלו לא אמרו כלל א\"כ הרי זה כאלו אמר למדני חקיך תיכף לאמירת תיבות ברוך אתה ה':
שכח יעו\"י ונזכר קודם יהיו לרצון והש\"צ התחיל קדושה. ישתוק וישמע קדושה ויחזור לרצה. ענף עץ עבות בשם שו\"ת שו\"מ סי' קס\"ט:
וראיתי באיזה ספר שפעם א' שאל מתנגד אחד להבעש\"ט אם יודע הדין למי ששכח לומר יעלה ויבא. והשיב לו שהוא א\"צ לזה הדין כי לא שכח מעולם. ואליו לא מהני זה הדין כי פ\"א חזר להתפלל ושכח גם בפעם השני:
הטועה ומזכיר מאורע של שאר תפלה שלא בזמנה. אם הזכיר דבר שלא שייך באותו יום כגון שאמר זכרנו וכתבנו כו' דאין זמן כתיבה היום או שאמר יעלה ויבא עד לאחר ר\"ח הזה שהוא שקר מוחלט דהיום אינו ר\"ח דינו כשח באמצע התפלה שחוזר לראש הברכה ובג' ראשונות חוזר לראש ובג' אחרונות חוזר לרצה עי' סי' ק\"ד סעי' ה' אך אם לא אמר שקר כגון אם אמר זכרנו לחיים ולא אמר וכתבנו או הבדלה בחונן הדעת שמזכיר מה שחנן לו הש\"י לב להבין ולהבדיל וזה שייך בכל השנה לתת תודה להשי\"ת שחלק לו לב להבין ומדע לידע או שאמר יעלה ויבא עד ביום ר\"ח הזה דלא הוי שקר רק כמו שמוסיף בתפלתו מ\"מ כשח לא הוי. ד\"ח דיני תפלה סעי' פ\"ז. והא דאמרינן לעיל דבג' אחרונות חוזר לרצה ה\"מ כשלא שהה כדי לגמור את כולה מראשה לסופה ומשערין לפי המתפלל אבל אם שהה כדי לגמור את כולה צריך לחזור לראש התפלה עיין סי' ק\"ד סעי' ה'. ועי' אשל אברהם שם דבכל מקום שחוזר לראש צריך לומר בשכמל\"ו על כל האזכרות ע\"ש:
אם עומד בתפלה ונסתפק באיזה דין איך יתפלל כגון ששכח איזה דבר בתפילה מותר לילך ממקומו למקום מיוחד ולעיין שם בספר. ח\"א כלל כ\"ה סעיף ט':" + ], + [ + "טעם. שאומרים בשחרית בתפלת י\"ח שים שלום. כי כללא נקוט בידך בכל עת שקורין בספר תורה יש לומר בתפלת שמונה עשרה שים שלום לפי שיש בו תורת חיים.*שהיא התורה שהיו קוראים במקדש בתורה בכל יום פרשת האזינו וסימן הפרשיות הזי\"ו ל\"ך. אבל בערב אין קורין בתורה רק לפעמים כמו למנחה בשבת ובתעניות אז אומרים שים שלום: תשב\"ץ אות רל\"ט:" + ], + [ + "טעם. מה שאומרים אחר עושה שלום ואמרו אמן מי יענה אמן. משום דהוי כמו שנוהגין לומר ברוכים יושבין בלשון רבים אפי' לאחד שאוכל אומרים כן למלאכים שעמו ע\"ד כי מלאכיו יצוה לך כך ואמרו אמן להמלאכים שעמו. קיצור של\"ה:" + ], + [ + "טעם. שתיקנו לנו הקדמונים לומר בסוף תפלת י\"ח פסוק שרומז בו שמו של אדם. שהפסוק מתחיל ומסיים באותיות התחלת וסיום שמו.*בסידורי תפלה נדפס בשם של\"ה סגולה שלא ישכח שמו ליום הדין. לומר פסוק א' מן התורה או מנביאים וכתובים קודם יהיו לרצון המתחיל בשמו ומסיים בשמו. ועי' רש\"י מיכה ו' פ\"ט ותושי' יראה שמך. מכאן שכל מי שאומר בכל יום מקרא שמתחיל ומסיים כמו שמתחיל ומסיים שמו. התורה מצילו מגיהנם: כי השם של אדם רומז על בחי' חיותו שיש לכ\"א מישראל חלק אלקי קדוש. ואת זה לעומת זה עשה אלקים. וח\"ו כשהס\"א מתגברות נופלים שמות בנ\"י בגלות בין הס\"א ואוה\"ע ובזה שאומר הפסוק בסוף תפלת י\"ח שמתחיל ומסיים באותיות התחלת וסיום שמו בזה הכח יקח את שמו מבין הסט\"א שלא יהי' בגלות ביניהם ויהי' שמו רק בקדושה. זרע קודש:", + "קונטרס אחרון
מצילו מגיהנם. ובספר משפט צדק כתב בשם הסידור שחיבר המקובל הגדול מוהר\"ר הירץ זצללה\"ה קבלה בידינו אשר פסוק המתחיל בשם איש דהיינו כמוני ששמי נפתלי נ' בראשו י' בסופו והיינו פסוק נדבות פי רצה נא ה' ומשפטיך למדני טוב להזכירו בדרך ההולך או עסק את עמיתו הן בלימוד הן בכל חפץ." + ], + [ + "טעם. למה פוסעין ששה פסיעות דהיינו ג' לאחוריו וג' לפניו. משום דכתיב ורגליהם רגל ישרה וכתיב וכף רגליהם בכף רגל הרי ששה. ב\"י סי' קכ\"ג. ומה\"ט מקפידין שלא יעבור אדם לפניהם בעוד שעומדים שם שלא להפסיק בין הששה פסיעות. אבל מה שנוהגין שכשרואין למי שרוצה ללכת לפניהם למהר לשוב למקומם בטרם שימתין השיעור המפורש טעות הוא. באר היטב סי' קכ\"ג ס\"ק ה':" + ], + [ + "טעם. שפוסעין ג' פסיעות לאחוריו אחר תפלת י\"ח ואומרים יהי רצון שיבנה בית המקדש וכו'. לפי שמצינו בנבוכדנצר שפסע ג' פסיעות לכבוד הש\"י (עי' סנהדרין צ\"ו) ועל ידי כך זכה למלכות והחריב בית אלקינו ואדם זה שהתפלל ליוצרו ופסע ג\"כ ג' פסיעות לאחוריו לכבוד השם ית' אומר יהי רצון שג' פסיעות הללו שחזרתי לאחורי על ידי פסיעות הללו תבנה ותכונן בית אלקינו השמם ע\"י פסיעות של אותו רשע. אגרת הטיול אחיו של הרב הגדול מהר\"ל מפראג:", + "קונטרס אחרון
אחר תפלת י\"ח. ובענין אם אמר יהיו לרצון אחר סיום י\"ח קודם אלהי נצור*ונפשי כעפר לכל תהי' שאומר בתחנונים שבאלהי נצור. פירשו התוס' (ברכות י\"ז) בד\"ה ונפשי הכוונה מה עפר אינו מקבל כליה לעולם כן יהי רצון שזרעי לא יכלה לעולם כמו שאמר הכתוב והי' זרעך כעפר הארץ ע\"ש. ומהרש\"ל כתב ואני שמעתי מה עפר הכל דורסים עליה ואח\"כ היא דורשת על כל הדורסים אף אני כן לכל מצערי:
ובספר תורת האדם פי' הפסוק הקיצו ורננו כל שוכני עפר. פי' היות אני על העפר. שמא לאחר רגע אני כעפר נמצא עתה אני שכן לעפר. ובספר דעת משה כתב בשם הרב. הצדיק הקדוש מוהר\"ר זושא זללה\"ה שאמר ארץ ארץ את טובה ממני. אמנם למה אני הולך ודש עליך הלא יבא עת שאשכון תחתיך:
ובספר דברי שאול (בלק) פי' מי מנה עפר יעקב ומספר את רובע ישראל. עפ\"י מש\"כ הרמב\"ם באגרת תימן על פסוק והי' זרעך כעפר הארץ שהעפר הכל דורסים עליו והיא השליט על הכל. שהעפר מכסה הכל. והנה ישראל נמשלו לעפר. וז\"ש מי מנה עפר יעקב שיעקב הוא ג\"כ כעפר ומספר את רובע ישראל היינו מה שישראל רובע ורובץ על הכל: לדעת הרשב\"א ושלחן ערוך וט\"ז ופרמ\"ג ה' קכ\"ב דלדידן דרגילים לומר אלהי נצור אע\"ג דאמר יהיו לרצון אינו מפסיק בתפלת אלהי נצור או קודם לה רק לקדיש וקדושה ואותן אמן שמותר לענות באמצע ברכות ק\"ש ולא לשאר אמנים. ובקיצור ש\"ע סי' י\"ח סעי' ט\"ו כתב דאותן שנוהגין לומר מיד לאחר המברך את עמו ישראל בשלום את הפסוק יהיו לרצון אמרי פי וגו' ואומרים אלהי נצור ופעם שנית יהי' לרצון. מותרין להפסיק בתפלת אלהי נצור לענות כל אמן.
ובספר אשל אברהם סי' תכ\"ב לתב דאחר שאמר יהיו לרצון אחר סיום י\"ח קודם אלהי נצור יכול לענות קדושה גם נקדישך כו' ולעומתם כו' ובדברי. ויכול לענות ג\"כ בהוב\"ש ואמנים. ואחר אלהי נצור יאמר עוד הפעם יהיו לרצון ע\"ש:", + "ע\"י פסיעות הללו. בס' ילקוט האורים בליקוטים פי' עפ\"ז בשם ס' בן אמונים מה שאנו אומרים במוסף לג' רגלים והשב כהנים וגו' ושם נעלה ונראה וכו' בשלש פעמי רגלינו. ר\"ל זכות ג\"פ שלנו יבטלו ג\"פ שלו. ותיבת בשלש הב' הוא כמו בשביל שלש פעמי רגלינו. היינו בזכות ג' פסיעות שאנו חוזרין לאחר שמ\"ע נעלה ונראה וכו'." + ], + [ + "טעם. למה עוקרין רגל שמאל תחלה. דבעקירה זו חולק כבוד לשכינה והיינו לימין השכינה שהוא שמאל האדם. ט\"ז סי' קכ\"ג ס\"ק ו'. ועוד שמראה כאילו כבד עליו ליפטר מלפני המקום. מ\"א שם סק\"י וע\"ל סעי' כ\"ז:" + ], + [ + "טעם. שאפי' יחיד מתפלל אומר ואמרו אמן. משום דהוי כמו שאומרים ליחיד ברוך יושבין שהוא כנגד המלאכים המלוים את האדם בכל יום. א\"ר סי' קכ\"ג ס\"ק ג' בשם ר\"י חסיד:" + ], + [ + "טעם. שאסור להתפלל אחורי רבו. כי מורא רבך כמורא שמים. ובשעת שיש לו מורא רבו א\"א להיות עליו מורא שמים הראוי לתפלה מחמת שיש עליו מורא ואימה אחרת. אוהב ישראל בשם הרב הצדיק הקדוש מ\"מ דק\"ק קאזיניץ זצוק \"ל:*בספר תורת אמת כתב ע\"פ ויבא אהרן וכל זקני ישראל לאכול לחם עם חותן משה לפני אלקים וז\"ל הקושי' בדחכז\"ל (ברכות ס\"ד) וכי לפני אלקים אכלו והלא לפני משה אכלו אלא מכאן הנהנה מסעודה שת\"ח מסובין ושרוים בתוכה כאלו נהנה מזיו השכינה. ושאלתי את פי הרב הקדוש המנוח מגיד משרים דק\"ק קאזניץ מה זה שהוקשה כל כך לחז\"ל וכי לפני אלקים אכלו. הלא שויתי ה' לנגדי תמיד וכל תנועותיו ומעשיו של אדם צריך להיות כאלו עומד לפני המלך כידוע. וא\"כ לכך כתיב לאכול לחם כדרכן של צדיקים לפני אלקים. והשיב לי ע\"פ מה דאיתא בגמרא אסור להתפלל אחורי רבו. והטעם ע\"ז כנ\"ל. וזהו שהי' קשה לחכז\"ל וכי לפני אלקים אכלו והלא לפני משה אכלו. והי' עליהם מורא רבן והאיך הי' באפשרי להיות עליהם מורא שמים ומה זאת לפני אלקים. אלא מכאן שכל הנהנה וכו' וזהו בעצמו מורא שמים ודא ודא אחת הוא: [השמטה: ודא ודא אחת הוא. ובספר היכלי שן (תולדות) כתב בשם הרב הצדיק הקדוש מראזדאל זצוק\"ל למה כאשר אמרה רבקה ליעקב כתיב ואברכך לפני ה' לפני מותי. וכאשר אמר יצחק לא אמר לפני ה' ולא נזכר שם כלל רק בטרם אמות. רק לפי שאמר יצחק ואוכלה למען תברכך כו' ואכילת צדיקים ודאי לפני ה' ככתוב זה השלחן אשר לפני ה'. ולזה אמרה היא לפני ה':] " + ], + [ + "טעם. שלא נמצא שום ף' בתפלה רק בתפלת מוסף שצ\"ל את מוסף יום פלוני הזה. לפי שאות הף' מצויה בשמן של מלאכי חבלה כגון אף. זעף. שצף קצף. נגף. אנף. רשף. ס\"ח סי' תשנ\"ד. וע\"כ יש נוהגין שלא לומר סוף וקץ רק קץ לכל צרותינו תחלה וראש כו':" + ], + [ + "טעם. שדימו ז\"ל את המרהר לחזור למקומו אחר שפסע אחוריו הג' פסיעות לכלב ששב על קיאו עי' הרי\"ף ספ\"ה דברכות. משום דאיתא בכמה דוכתי' מי ששב מחטאו יהא נדמה עליו כאלו לא חטא מעולם ויהא בטוח במחילה גמורה ולא יחשוב אולי לא נתכפרו עונותיו. ויגמור בדעתו שלא לחזור לחטוא מעולם. והשתא כשאדם סיים תפלתו ופסע אחוריו ישאר עומד שם וידמה אל לבו שתפלתו נתקבל ונתכפר ונפטר מכל וכל. ואם חוזר מיד נראה כאלו ממהר לבקש ולהתפלל על שיחזור לחטוא עוד. משל לכלב דכבר קץ ומאס במאכל שבמעיו עד שהקיאו. ושוב חוזר עליהם ומתוקים לו כדבש ואוכלם. מהרי\"ל בליקוטים:" + ], + [ + "עוד טעם. משום כשפסע תחלה הג' פסיעות נראה שסיים תפלתו ופסע לאחוריו כעבד שנפטר מרבו וכשחוזר מיד נראה שמה שחזר מתחלה לאחוריו לא הי' מצד שסיים תפלתו ושנפטר מרבו אלא תנועתו היתה תנועה משובשת בלי כוונה ככלב המקיא שלא לצורך. ע\"כ צריך לעמוד במקום שכלו השלש פסיעות עד שיגיע הש\"צ לקדושה או לפחות עד שיתחיל הש\"ץ בקול רם. וגם הש\"ץ כשמתפלל בלחש צריך לעמוד במקום שכלו השלש פסיעות כדי הילוך ד' אמות קודם שיחזור למקומו. לבוש סימן קכ\"ג סעיף ב' וסעי' ג':*וצריך לפסוע גודל בצד עקב אבל פחות מזה לא מיקרי פסיעה כלל (מ\"א שם סק\"י) ואם מסיים התפל' ואחריו אדם אחר שהוא מתפלל שאינו יכול לפסוע ג' פסיעות. ממתין עד שיכלה האחר תפלתו ואח\"כ פוסע הג' פסיעות. באר היטב שם בשם שכנה\"ג:
ועי' מחצית השקל שם בשם ל\"ח דיש פוסעים תחלה רגל שמאל ואח\"כ פוסע של ימין ומעמידו בשוה עם רגל שמאל וזה נחשב לפסיעה א' וכן יעשה ג' פעמים כל פסיעה וכן לבסוף יהי' עמידת רגל ימין שוה לשמאל דבהכי א\"ש מנין השש פסיעות שכתב הב\"י. וצריך שיפסע ג' פסיעות בדוחק ולא ירחיב רגליו. אור צדיקים: " + ], + [ + "טעם. שהש\"ץ חוזר התפלה. להוציא את מי שאינו בקי. מס' ר\"ה דף ל\"ד ע\"ב:", + "קונטרס אחרון
חוזר התפלה. צריך הש\"ץ להתפלל גם בלחש תחלה כדי להסדיר תפלתו ואפי' התפללו כבר ביחיד ואח\"כ נתקבצו מנין עשרה יעבור ש\"ץ לפני התיבה להוציא רבים בקדושה וקדיש. יעב\"ץ:
אין ספק כשמתפללין בעת חזרת הש\"ץ התפלה הרי זה תפלה עם הצבור ממש. כי הרי בהכרח יש יו\"ד דצייתי והם כעונים ממש לכ\"ע. ומש\"כ בש\"ע בשם הגאונים ע\"ה שידלג. היינו כשהוא באופן שאי אפשר להתפלל בחזרה עם הש\"ץ בחזרה. אשל אברהם סי' נ\"ב:
והמתפלל עם הש\"ץ ומתכוין לעניית אמן אחר הש\"צ שיהי' כעונה אין בזה חשש הפסק והוא יותר טוב מלדלג אשר נתגלה להב\"י ע\"ה שיש ע\"ז קפידות למעלה וגם שבש\"ע כתב למהר לסיים התפלה כדי לענות אמן דש\"ת ומודים. היינו כשאינו מתפלל בשוה ממש עם הש\"ץ. וכשאינו באותו ענין יש חשש הפסק כשישמע שיהיה כעונה ממש משא\"כ כשהשמיעה כשהוא באותו ענין שם.
ומי שדינו לחזור ולהתפלל יכול לסמוך שיכוין עם הש\"ץ רק צריך כונה גדולה וגם שהש\"ץ יהי' הגון וירא ד' שיתפלל כראוי. עבודת הקודש. ועיין סימן ק\"ז סעיף ד'. והיוצא בתפלת הש\"ץ לא יאמר מודים רק ישתוק ויכוין למה שאומר הש\"ץ. שם קשר גודל סי' י\"ד סעיף י\"ג.*ובספר מגיד תעלומה (ברכות כ\"ג) כתב דאמן ודאי צריך לענות אחר כל ברכה אבל ב\"ה וב\"'ש אין לו לענות דהוה הפסק כיון שלא נזכר בגמ'. וכן בכל מקום שצריך לצאת בברכת חבירו כגון קידוש והבדלה וכיוצא. וכן שמעתי אומרים מפי כבוד אדמו\"ר מלובלין זצוק\"ל:
ויש לשאול היכא תמצא שאם אמר יעלה ויבא בר\"ח בתפילת י\"ח צריך לחזור ולהתפלל ואם לא אמר יעלה ויבא א\"צ לחזור:
וי\"ל כגון אם טעה ולא התפלל מנחה בערב ר\"ח. מתפלל ערבית שתים של ר\"ח. ואם לא הזכיר יעלה ויבא בראשונה והזכיר בשנייה צריך לחזור ולהתפלל אבל אם לא הזכיר יעלה ויבוא בשתיהן א\"צ לחזור ולהתפלל. עיין רמ\"א סימן ק\"א סעיף ט' ועי' לבוש שם: ובשם גורי האריז\"ל כתב דאם גמר תפלתו בלחש ועדיין הש\"ץ אינו חוזר החזרה. חטא חמור לדבר בין לחש לחזרה. ט' בני אדם שהתפללו לחש שלאמירת חזרה אין שם ט' עונין בביהכ\"נ. ונמצא א' שהוא מאחר בתפלתו שאחר תפלת לחש של הט' הרי הוא בשירה חדשה. יכול זה לומר השמ\"ע בקול רם כדי שיהי' נמצאין ט' עונין בביהכ\"נ הגם שלא קדם תפלת לחש. ארחות חיים סימן קכ\"ד אות ד' בשם שו\"ת לב חיים ח\"ג סי' ל\"ז. ועיין או\"ח שם סעיף ב' ושע\"ת שם הק\"ב ועי' ט\"ז שם." + ], + [ + "טעם. שנהגו לקרותו בשם חזן. מלשון שמירה. הוא דאמרינן בשלהי פרק השוכר את הפועלים עד מתי שומר שכר חייב עד כדי הייתי ביום אכלני חורב. ואמרינן עלה התם בחזני מתא ומקשי ויעקב חזנא דמתא הוה. אלמא לשון ניהוג ושמירה הוא לפיכך המנהיג בית הכנסת בשמירתו נקרא חזן. וגם נהגו לקרותו חזן מתרגום וירא וחזא מפני שהוא צריך לראות היאך יקרא והיאך קורא בני אדם לקרות בתורה. וכדאשכחן לענין שליח שהוא עומד בין הקורא למתרגם דאמר שליח ציבור עומד ומחזין ביניהם. אבודרהם:", + "קונטרס אחרון
בשמירתו נקרא חזן*בספר זכרון טוב כתב שהרב הצדיק הקדוש מנעסכאיז זצוק\"ל סיפר בשם הרב הצדיק המפורסם מבארדיטשוב זלה\"ה ששמע בעל תפלה א' שהי' ניחר גרונו. ושאלהו הרב למה ניחר גרונך. והשיב מפני שהתפללתי לפני העמוד. השיבו הרב אבל כשמתפללים לפני אל חי. אין ניחר הגרון:
עוד כתב בספר הנ\"ל איש א' הי' מתפלל שנים הרבה בחול לפני התיבה בצבור של הרב הצדיק הקדוש מהר\"י מנעסכאיז זצוק\"ל ופ\"א בעת חלוקת צדקה אמר הרב הק' צריך להטיב עם המתפלל הנזכר באשר שהוא תמיד שוטה שלנו משל למדינה שסרחה על מלך גדול ונורא. לימים שמעו שהמלך יבוא במדינה. והיה מתביישים להראות בפניו. ובחרו בשוטה א' שלא ידע להתבייש ושלחוהו לפייס את המלך. וכשבא לפניו חשב המלך ולמה לא באו חכמי המדינה לפניו. וחזר וחשב בודאי שמתביישים להרים עיניהם נגדי מחמת סרחונה. מיד ריחם עליהם המלך וסלח חטאתם והנמשל מובן:
ובשו\"ת הד\"ר ח\"א סי' כ\"ט כתב וז\"ל שמעתי דהרב הקדוש מהרי\"צ מסטרעטין זצוק\"ל הי' שו\"ב בימי בחרותו ונצטוה מפי רבו הקדוש והניח מלאכתו כי יש היכל א' שאינו עולה שם תפלתו של השו\"ב וכן שמעתי מפ\"ק אדמו\"ר הממלא מקומו זלל\"ה שלא נתן רשות להשו\"ב שלנו להתפלל ימים נוראים. . כתב מ\"א סימן נ\"ג סק\"ח בשם הזוהר אמור דיש ליזהר שלא יהי' הש\"ץ בעל מום. וכן כתב בשו\"ת חות יאיר סי' קע\"ו לפי שיש בזה העדר כבוד למצוה. וכן אין ניתן לכתחילה לברך ברהמ\"ז לקטוע אצבע ולמוכה שחין. ובס' א\"ר כתב כמה ראיות דמותר להיות ש\"ץ בעל מום. ובשם רש\"ל כתב המ\"א שם דיראה שלא יהי' הש\"ץ סי' שיהי' יוכל לדבר בעסקי הקהל כפי הצורך. ועי' מחה\"ש שם:" + ], + [ + "טעם. למה כשיחזור הש\"ץ התפלה יאמר ה' שפתי תפתח ואינו אומר בסוף התפלה יהיו לרצון. משום דבשלמא ה' שפתי תפתח צריך שיאמר כדי שיעזור לו הש\"י ליתן לו כוונת הלב להתפלל אבל אחר התפלה שהוא מתפלל בשביל אחרים לא שייך לומר הגיון לבי כי לא התפלל על עצמו אלא הי' צריך לומר והגיון לב השומעים התפלה ואין זה בנוסח הפסוק. ט\"ז שם ס\"ק ט' ועי' מ\"א שם ס\"ק י\"ד. דהטעם הוא. דסומך על תתקבל צלותהון. ובשם השל\"ה כ' לומר יהיו לרצון ע\"ש. ואחר התפלה א\"צ הש\"צ לפסוע ג' פסיעות דסומך על הקדיש שאחר ובא לציון אע\"פ שמפסיקין בקריאת התורה והלל כולהו לסדר תפלה הם באים. שם ס\"ק י\"א ועי' באר היטב שם דאם רגיל לפסוע אין למחות בידו.*ונ\"ל דאפשר לחלק דאם הש\"צ שהתפלל תפלת י\"ח אומר הקדיש שאחר ובא לציון אז אין לו לומר כשיחזור התפלה יהיו לרצון וגם אין צריך לפסוע ג' פסיעות דסומך על הקדיש שאחר ובא לציון וגם על תתקבל צלותהון אבל אם אחר אומר הקדיש שאחר ובא לציון אז צריך הש\"צ שהתפלל י\"ח לומר יהיו לרצון וגם צריך לפסוע ג' פסיעות. ועי' שערי תשובה סי' תכ\"ב סק\"ד דאם צריך לחזור לראש א\"צ לפתוח ה' שפתי ע\"ש. ", + "קונטרס אחרון
כשיחזור הש\"צ התפלה. ובענין מה שנוהגין הרבה פעמים בר\"ח וביו\"ט כשאחד מתפלל מכבדין להב' לומר הלל לפני התיבה. ואח\"כ חוזר הראשון ואומר הקדיש. כי המתחיל במצוה אומרים לו גמור. ועוד יש לדמות זה למ\"ש המחבר סי' קל\"ה סעי' ח' אם אין לוי בביהכ\"נ קורא הכהן במקום לוי אבל לא כהן אחר כדי שלא יאמרו שהראשון פגום. וכן כאן אם זה שקורא את ההלל יאמר את הקדיש ג\"כ. יאמרו שהעבירו את הראשון מן התיבה ע\"כ חוזר הראשון ואומר את הקדיש אחר ההלל ועי' ט\"ה ח\"א סעיף תתרמ\"ט בד\"ה והנה:" + ], + [ + "טעם. שממתינין בחזרת התפלה על האב\"ד. שרוב אנשים מתפללין במרוצה ואם יחידים מתפללין מלה במלה לא יוכלו לומר קדושה עם הצבור ואף אם אין אב\"ד בעיר יש להמתין על המתפלל מלה במלה אבל כשמאריך אין להמתין עליו.*ואם אחד צריך להאריך וירא שיתלוצצו עליו יכול לילך לאחוריו בשעה שמתחיל החזן אעפ\"י שעדיין לא גמר תפלתו ויחזור למקומו ויגמור. שם בשם ס\"ח סי' תשפ\"ד:
ובפירוש אזולאי שם כתב אני בעניי קיימתי זה מסברא במקום א' כשהלכתי בשליחות מצוה ושמחתי כשראיתי דברי רבינו ז\"ל: מ\"א סי' קכ\"ד ס\"ק ז':" + ], + [ + "עוד טעם. כדי שלא יתפללו הקהל במהירות כ\"כ. שיאמרו בלא\"ה צריכין אנו להמתין.*ובספר יש נוחלין שצריך כוונת התפל' ופי' כל מלה ומלה ואפי' בד\"'ת אל יהרהר בשעת התפל' ומבואר אמרו אין עומדין להתפלל אלא מתוך הלכה פסוקה ופירש\"י שאינה צריכה עיון כדי שלא יהרהר בה בתפלה כי התפלה צריכה כוונה עכ\"ל:
ובספר נתיב מצותיך כתב מעשה נפלא שאירע לבן הקדוש של הרב מוהר\"ר מיכל ושמו הרב הצדיק מוהר\"ר יוסף מיאמפלא שפעם אחת חלה ונטה למות ואינגיד ואיתנח (פי' נראה לו כאלו פרחה נשמתו וחזרה) והוא הי' דרכו להתפלל מאוד בכוונה ובפרט תפלת ערבית והי' מקפיד על מי שאינו מתפלל מעריב בכוונה עצומה וכך אמר עליו אביו הקדוש יוסף בני יכול להתפלל ובעת חליו ראה ששוקלין כל זכיותיו. והביאו כל התפלות שהתפלל מקטנותו ועד אותה השעה לא נעדר אחת מהם וראה שבא מלאך אחד נורא ואמר מה זה אלו התפלות ונפח בם וברוח שפתיו נתפזרו ולא נשאר אלא ה' אחת מאירה באור צח והוא הי' עומד לפני הב\"ד של מעלה ידיו מרתתין ובאותו היום מת אביו הקדוש כי פתאום בסעודה שלישית נסתלק בעת הלכו אנא אנא בדביקות נפלא בחדר שלו ואמר בהאי רצון אסתלק משה כי לערך שני שנים קודם פטירתו היו צריכין לשמור אותו שלא יצא נשמתו מרוב דביקות בוראו כי הי' דרכו לילך אנא ואנא עד שפניו הי' בוערות כמראה הלפידים ופעם אחת אמר הגאון הקדוש מוהר\"ר יוסף מזימיגראד תלמידו אל אחיו הצדיק מורי וחמי מוהר\"ר אברהם מרדכי ראה אחי האיך עקביים של רבינו הקדוש עומדין בג\"ע העליון והי' צריך שמירה יתירה והי' דרכו לאכול סעודה שלישית בחדרו מיוחד עם איזה מבניו ואח\"כ הי' הולך לבית מדרשו לומר תור' ושירות עד שגמר הסעוד' שם ובעת הזאת לא הי' שום אדם שם והי' רץ בחדרו אנה ואנה ואמר בהאי רצון אסתלק משה עד שראתה בתו הצדיקת ורצתה ואמרה לאחיה הצדיק ר' יצחק ז\"ל ורץ לחדרו ותפסו לבלבל אותו ולהורידו ונפל על שכמו ואמר שמע ישראל ד' אלקינו ד' אחד ויצתה נשמתו הקדוש ור' יוסף בנו הי' למעל' עד יום ראשון לבקר ובעת שהי' עומד לפני הב\"ד שלמעל' שמע כרוז שילכו הצדיקים לקבל פני הרב רבי מיכל מזלאטשיב שבא לכאן והלכו ובתוכם הלך מרן הקדוש נר ישראל רוח אפינו הרב ישראל בן אליעזר רבו וראה אותו עומד לפני הב\"ד ואמר להם מה לכם עם רבי יוסף חביבי שאתם אומרים שאין תפלתו זכה אני אומר לו שיתפלל בכאן תפלת שחרית ואתם תראו האיך תפלתו הוא בלב שלם ואמת וקרא אותו ואמר לו התפלל בני בכאן לפני יוצר כל ויושע לך והתחיל להתפלל ומתוך גודל כוונת התפל' התחיל למט' הגוף להזיע ובתפל' הזאת העלה כל התפלות להיותן מאירים ובהירים ואיתער ונתרפא מחליו ובאה אליו אמו ואחיותיו ואמר אליהם למה אין אתם מפשיטים הקשוטים מעליכם הרי אבינו נסתלק ע\"כ. לכן ישקול אדם מאוד דעתו לכוין בתפלתו כל דבר ודבר כפי ענינו: ומ\"מ נראה שאין להרב להאריך כ\"כ כדמצינו בר\"ע שהיה מקצר. ומכ\"ש במקום שממתינין על החכם שעדיין לא בא שיש להקדים עצמו ולהיות מי' ראשונים. א\"ר שם ס\"ק ו': " + ], + [ + "טעם. מה שנהגו העולם לנענע עצמן בקדושה. דכתיב וינועו אמות הסיפים מקול הקורא הי' מתנוענעים ומזדעזעים מפני אימת המלך. ק\"ו מה אם אבנים נזדעזעו שאין מכירין שום דבר אנו על אחת כמה וכמה. ב\"י סי' קכ\"ה:", + "קונטרס אחרון
לנענע עצמן בקדושה. עי' שערי תשובה סימן קכ\"ה סק\"ה בשם האריז\"ל שצריך ליזהר בתכלית הזהירות לכוון הרגלים בעת הקדושה ששתיהן יהיו דומות רגל א' בלבד ע\"ש*ובספר תרומת הדשן סי' כ\"ח כתב דכיון דאמרינן נקדש את שמך כשם שמקדישין אותו בשמי מרום ובשמים מקדשין ברגל ישרה כדכתיב ורגליהם רגל ישרה. יש לנו להתדמות להם בכל היכולת: ואודות הנוסח לדור ודור נגיד גדלך. שיש נוהגים שלא לומר בחזרה כ\"א במוסף. ויש שא\"א אותו אפי' במוסף. עי' אשל אברהם סימן קי\"ד שהאריך בזה:
וראיתי באיזה ספר דע\"כ אומר הש\"ץ אחר הקדושה לדור ודור נגיד גדלך כו'. שאנו מבקשים מהשי\"ת שלא יבוא ח\"ו עוד גזירה להשבית אותנו מלהקדיש שמו ית' רק לדור ודור נגיד גדלך ולנצח נצחים קדושתך נקדיש. ועיין ט\"ה סעי' שס\"ג:
ובספר אשל אברהם מהדורא תנינא סי' קי\"ד כתב דיחיד המתפלל עם החזן גם שהחזן אומר לדור ודור הוא יכול לומר אתה קדוש שלא לגרוע תקנת תז\"ל אנשי כנה\"ג ע\"ה. ויכול ג\"כ לשמוע תיבות לדור ודור כו' עד כי כו' מהחזן והוה כאומר ג\"כ. וטוב שישמע ג\"כ מהחזן כשאומר או\"א ברכנו:" + ], + [ + "טעם. שנקראת התחנה והבקשה תפלה. מלשון פקו פליליה. שענינו דון ומשפט. והטעם. כי המתפלל מבקש מאת השם שישפטנו ברחמיו ולא יפנה לרוב הרעות שעושה כי המשפט הוא שיעזוב לו מעונותיו ולא יזכרם לו כלום כמו שאמר הנביא יסרני ה' אך במשפט אל באפך פן תמעטני. אבודרהם:*בספר הנהגות ישרות כתב דהעומד בתפל' ולא הקדים תשובה לתפלתו עליו נאמר מי ביקש זאת מידכם רמוס חצרי. וע\"ל סעי' ל' בהשמטה:
ובספר זרע קודש (תשא) כתב וז\"ל והנה אנשי כנה\"ג תקנו לנו לשון התפל' על ענינים גשמיים וגופניים כגון רפואה ופרנסה וכדומה. כ\"ז רומזים לתיקונים בעולמות העליונים כמ\"ש בספרים שבאמת התפל' וצרכים שבה הם דברים העומדים ברומו של עולם שהם משל ודמיון על העולמות הקדושים וכשאנו מתפללין בכוונ' זו להעלות התפל' רק לצורך גבוה ממילא באים עלינו כל הטובות והברכות והשפעות כי ע\"י תפלתינו נמתקו כל הדינים. ואז ממילא בא שפע מכל הטוב:
ובספר אגרא דכלה (תצא) בשם האריז\"ל פי' השמ\"ע ותן שכר טוב לכל הבוטחים כו' ושים חלקנו עמהם הלא אם אין אנו כדאים לזה ח\"ו האיך אנחנו מבקשים שיהי' חלקנו עמהם. רק דהנה כ\"א יש לו חלק בג\"ע וחלק בגיהנם. וארז\"ל זכה נוטל חלקו וחלק חבירו בג\"ע. והצדיקים הבוטחים בשמו ית' אינם רוצים ליהנות משל אחרים. והגם שנותנים להם חלק חבירם מחזירים לכ\"א אבידתו. וזה שאנו מבקשים ותן שכר טוב כו' ושים חלקנו עמהם. והם בודאי יחזירו לי: " + ], + [ + "טעם. שבשעה שהש\"ץ אומר מודים וכורע כל העם שוחין ואומרים הודאה קטנה. מפני שאין דרך העבד להודות לרבו ולומר לו אדוני אתה ע\"י שליח אלא כל אדם צריך לקבל בפיו עול מלכות שמים ואם יקבל ע\"י שליח אינה קבלה גמורה שיוכל להכחיש ולומר לא שלחתיו אבל בשאר התפלה שהוא בקשה יכול לתבוע צרכיו ע\"י שליח שכל אדם חפץ בטובתו ולא יכחיש ויאמר לא שלחתיו. וזה שאמר דוד אמרת לה' ה' אתה. אני בעצמי אמרתי לו ולא ע\"י שליח. אבודרהם:", + "קונטרס אחרון
מודים וכורע. כששוחין מודים עם הש\"ץ לא ישחה כמו הש\"ץ שצריך לשחות כשיעור שאחז\"ל עד שיתפקקו כל חוליות שבשדרה. אלא שוחין מעט עם הש\"ץ שלא יהי' נראה ככופר ח\"ו ואם ישחה כמו שהוא שוחה בלחש בתפלתו יהי' מוסיף על דברי חז\"ל. כן מבואר בפוסקים אחרונים. ודע כי כן נהג רש\"ל ז\"ל כשאמר מודים עם הש\"ץ הי' שוחה מעט וכשאמר שאתה הוא ה' אלהינו כשהזכיר השם הי' זוקף מעט אבל עכ\"פ הי' שוחה מעט וכשהגיע תיבת על שאנו מודים לך הי' שוחה יותר מעט. ולא כמו שעושין המוני עם שוחין עם הש\"ץ כמו ששוחין בתפלת לחש ואינו ראוי לעשות כן. אור צדיקים ובס' עבוה\"ק כתב בשם האריז\"ל דבמודים דרבנן ירכין הראש בלבד:" + ], + [ + "טעם. שנקרא מודים דרבנן. לפי שהוא תיקן הרבה חכמים כדאיתא בסוטה דף מ' ע\"א. טור או\"ח סי' קכ\"ז:" + ], + [ + "טעם. שהחזן נקרא ש\"ץ. כי כתוב בספרים שיש מן הארץ עד לרקיע ש\"ץ אוירים מלאים קליפות. ולכן נקרא החזן ש\"ץ על כי ע\"י השירות ותשבחות שמשורר בקול נעים בגילה ורנן נכרתים ונסתלקים הקליפות מן הש\"ץ אוירים. זרע קודש לפסח:*בספר דרך אמונה כתב בשם ס' ייטיב פנים וז\"ל שמעתי ממו' ז\"ל הגה\"צ ר' משה טייטילבוים אבד\"ק אוהל זי\"ע שהגאון הקדוש ר\"ר שמעלקא מניקלשפורג זצוק\"ל כשהי' עומד בתפל' בשבתות וי\"ט ובפרט בימים נוראים בעת העבוד' כשאמר וכך הי' מונה א' או\"א וכדומה הי' מכוון הכוונת והסודות בין תיבה לתיב' ואז הי' מאריך ומנגן נגונים חדשים פלאי פלאים אשר לא שמע אותן ולא שמע אוזן אדם בעולם והוא לא ידע כלל מה הוא מנגן ואיזהו נגון מנגן כי הי' שוטט במחשבתו דבוק בעולם העליון והקול יוצא מפיו בניגונים נפלאים ערבים לשומעיהן חכו ממתקים וכלו מחמדים: " + ], + [ + "טעם. שתפסו חז\"ל בשליח צבור לשון העובר לפני התיבה ולא נקטו היורד או העומד. כי הש\"צ ע\"י תפלתו יכול להמשיך השפעות טובות כנודע והוא הצינור המעבר השפעות בחי' סוד מדת יוסף ע\"ד יוסף הוא המשביר. אהבת שלום מהרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מקאסיף. זצוק\"ל פ' פנחס:" + ], + [ + "טעם. שנתפשט המנהג שהחזנים אוחזים פניהם בשני ידיהם בשעת התפלה כדי שלא להביט חוץ בבהכ\"נ ויישר מחשבתו לפניו ויראה תמיד בסידור התפלה אשר לפניו ויקיים שויתי ה' לנגדי תמיד ולא יהרהר בלבו בשעת התפלה כמה קול ערב וחזק יש לי וכמה בני אדם נהנים ממנו ששומעים אותי כי כן דרכו של יצר הרע כדי להפיל את האדם ברשתו ושלא יהיו מעשיו לש\"ש. מטה משה אות ס\"ג:" + ], + [ + "טעם. שאמרו חז\"ל כל תפלה שאין בה פושעי ישראל אינה נשמעת. לפי שהצדיק כשהוא בדביקות גדול' אז בלתי אפשר לו שיפסיק מדביקותו להשפיע לישראל. וכשיש פושעי ישראל דהיינו שפשע במדרגות ישראל אף שאינו רשע גמור כי אם שפשע באותה מדרגה הנקרא ישראל אז הוא גורם להפסיק הצדיק מדביקותו וגורם בזה שמטה הצדיק עצמו לצרכי העולם מה שהם צריכין להשפיע להם ואז תפלתו נשמעת עבורם לכל צרכיהם. נמצא בכל תפלה צריך פושעי ישראל אחד למנין עשרה כדי שיפעול את ההשפעה בנטיית הצדיק. נועם אלימלך פ' וירא ועי' לקמן סעי' תשמ\"ז:*ובספר חסד לאברהם מעין שני נהר מ\"ו כתב וז\"ל. טעם. היות סימני הקטורת י\"א סימנים לא פחות ולא יותר. ללמדינו שבכל ציבור שיש ביניהם רשע אחד אל יוציאוהו מביניהם ולא יעכבוהו מלהתפלל עמהם ואל יעלה בדעתם שיפסידו בהשתתף תפלת רשע עמהם ואדרב' יגיע להם תועלת ולא הפסד כי כשיעיינו למעל' ערך תפלתם לפי ערך תפלת רשע יראו יותר חשובים ממה שהם בלתי רשע עמהם וגם הרשע ירויח בהתחבר תפלתו עמהם חוזרות להיות חשובה. וזה כשיהי' י' צדיקים וא' רשע נחשבים כולם צדיקים כל הי\"א נחשבים לצדיקים. אך אין כח ביד ט' צדיקים לבטל פסול תפלת רשע אחד. ואם היו שני רשעים בתוך הציבור צריך שיהי' עשרים צדיקים כדי לבטל ב' רשעים ולזה הי' בקטורת עשרה סמנים טובים לבטל ריח החלבנה שריחו רע ע\"ש:
ובספר שארית ישראל פי' ע\"ד משארז\"ל אפילו כל העולם כולו אומרים לך צדיק אתה הי' בעיניך כרשע. וזהו ג\"כ מפושעי ישראל שיחזיק א\"ע לחוטא ופושע. וע\"י הכנעה יפתחו לו שערי רחמים זו תפלה מצד כי חפץ חסד הוא: ", + "קונטרס אחרון
החלבנה שריחו רע. ובספר בית שמואל אחרון (וירא) פי' בדרך הלצה מה שאמחז\"ל במשנה אבות ואל תהי רשע בפני עצמך. דרשע שהולך בין הציבור לפעמים הוא תועלת דאם מדת הדין מקטרג' על ישראל שהמה אין צדיקים. רואה הקב\"ה דנגד הרשע הזה המה צדיקים אבל אם הוא רשע בפ\"ע ואין הולך לביהכ\"נ אין בו שום תועלת:
וזה פי' כל פועל ה' למענהו דדרשו חז\"ל כל מה שברא הקב\"ה לא ברא דבר לבטלה. דהכל צורך אל העולם. וגם רשע. ר\"ל דמה שברא רשע הוא ג\"כ לצורך עולם. דתועלת הוא ליום רע. ר\"ל דכשישראל בצרה תועלת הוא הרשע דמרחם הקב\"ה על הצבור דכנגד הרשע הזה המה צדיקים. וא\"כ גם הרשע לא ברא לבטלה.
ובספר מדרש אליהו דרוש י' כתב דעם זה פירשו מז\"ל בפסוק פנה אל תפלת הערער ולא בזה את תפלתם דקשה דהל\"ל ולא בזה את תפלתו לשון יחיד כמו שנכנס בלשון יחיד. אמנם הכוונה פנה הקב\"ה אל תפלת הערער שהוא הרשע. ובזה לא בזה את תפלתם של המתפללים עמו." + ], + [ + "טעם. שגדול העונה אמן יותר מן המברך. כי המברך אינו מזכיר כ\"א הזכרה אחת והעונה אמן מזכיר שתים. דאמן בגימטריא ידו\"ד אדנ\"י. תשב\"ץ אות רנ\"א. וצריך האדם להשלים בכל יום מדת צדיק שהוא נוטריקון צ' אמונים ד' קדושות י' קדישים ק' ברכות. ש\"ע האריז\"ל:" + ], + [ + "עוד טעם. מפני שהמברך לא יכול לומר רק מה שתקנו חז\"ל ברכת השחר וברכת ק\"ש וש\"ע וברכת הפירות אם יש לו. אבל אמן יכול לענות אפי' שומע ברכות ממאה או אלף אנשים. דרך משה:" + ], + [ + "טעם. שאסור לאכול קודם התפלה. כיון דקודם התפלה עדיין חסר א' מאדם והיינו אלופו ש\"ע ונשאר דם. וזהו מה שאמז\"ל על פסוק לא תאכלו על הדם אזהרה לאכול קודם התפלה. אהבת שלום להרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מקאסיף. זצוק\"ל:" + ], + [ + "טעם. שהש\"צ אומר ברכת כהנים בתפלה. לפי שבימיהם היו עולים לדוכן בכל יום וכנגד זה אנו אומרים ברכת כהנים זעירא. כלבו אות י\"א." + ], + [ + "טעם. שהש\"צ אומר ברכת כהנים אחר הודאה. לפי שנאמר וישא אהרן את ידיו אל העם ויברכם וירד מעשות העולה וגומר. ועבודה והודאה חד מלתא הוא. שם:" + ], + [ + "טעם. שאין עונין אמן בשעת שהש\"ץ אומר ברכת כהנים. מפני שאין עונין אמן אלא כששומעין מפי המברך ולכן יש מקצת יחידים שעונין כן יהי רצון במקום אמן. אבודרהם:", + "קונטרס אחרון
אומר ברכת כהנים.*הרב הה\"ג רבינו עקיבא כהן ונשיא מאובין היה מוכתר בנימוסין ובא לפראג מעולי הגולה ק\"ק אובין ובנה בית גדול בנוי לתלפיות והרביץ תורה ונפטר שנת רנ\"ו לפ\"ק. והאיש ההוא הוליד מאשתו י\"ב בנים זכרים וי\"ג בנות והתחתן עם י\"ב מבנותיו לכהונה ולאחת אשר נקרא בשמה יוכבד התחתן עם ר' שבתי בר' ישעי' הלוי הורוויץ שהי' נקרא שעפטיל אביו של החסיד מו\"ה אברהם הלוי בעל יש נוחלין ועמק ברכה ושאר ספרים אביו של הגאון החסיד בעל השל\"ה ז\"ל. ור' עקיבא הכהן הנ\"ל זכה לילך לדוכן הוא וי\"ב בניו וי\"ב חתניו מספר כ\"ה נפשות והתפאר בעצמו שקיים מצות כה תברכו את בני ישראל: כתב קיצור של\"ה יש להזהיר ההמונים שאומרים אמן כן יהי' רצון על ברכת כהנים. אלא כך יש לנהוג אחר וישמרך יאמר יהי רצון ואחר ויחנך ג\"כ יהי רצון. אבל אחר שלום יאמר כן יהי רצון לפי שאם אין שלום אין כלום. והיא הברכה העיקרית ע\"כ אומרים שם כי\"ר להורות שבזה היא עיקר הברכה ע\"ש. ועי' ט\"ז סימן קכ\"ז סק\"ד. ובלבוש שם כתב הטעם שאין עונין אמן. לפי שהש\"ץ אינו אומר אותה אלא בלשון בקשה שמתחיל אלקינו וכו' ברכנו וכו'*מה שאומר הש\"ץ או\"א ברכנו בברכה המשולשת בתורה. כי הם ג' פסוקים. אבודרהם ובשל\"ה הק' בסופו בהקדמת בנו הגאון עמוד השלום פכ\"ו פי' בשם הסידור שחיבר המקובל הגדול מוהר\"ר הירץ זצלה\"ה ע\"ד מש\"כ המרדכי פ\"ק דברכות גבי אפילו עטרות ודיבון פירש'\"י שאין בו תרגום וצריך לקרות העברי ג\"פ וה\"ה ברכת כהנים אין להם תרגום כמבואר בפוסקים וצריך לקרותן ג\"פ במקרא. וזהו המשולשת בתורה: אינו נופל אחריו לשון אמן. אלא כן יהי רצון. כלומר גם אנחנו מבקשים ממנו ית' שכן יעשה. וכן יהי רצונו יתברך. וכן נוהגין ע\"כ:
ובספר אלה המצות להגאון החסיד מהר\"ם חאגיז זצ\"ל אות שע\"ח כתב וז\"ל ראיתי נוהגים כשהחזן אומר ברכת כהנים הציבור עונים בלחש על פסוק ראשון. יהי רצון בזכות אברהם. ע\"פ ב'. י\"ר בזכות יצחק ע\"פ ג'. י\"ר בזכות יעקב. יש סמך למנהג זה ע\"פ דברי רבינו בעל הטורים ז\"ל שכתב וז\"ל יברכך כנגד אברהם דכתיב בי' ואברכה מברכך. יאר כנגד יצחק דהי' עולת ראיה. ישא כנגד יעקב דכתיב בי' וישא יעקב רגליו:
וע' כלבו אות י\"א וז\"ל שלמה תיקן ברכת כהנים לומר בתפלה. ובפסוק ראשון ג' תיבות כנגד ג' אבות. ומברכין להם כדי שיזכור להם ברית אבות. פסוק שני חמשה תיבות כנגד חמשה חומשי תורה. שבזכות אבות נתנה תורה. וכן הוא אומר באר תפרוה שרים. ואומר להם עשו מה שכתוב בתורה שנתנה בזכות אבות פסוק שלישי ז' תיבות כנגד ז' רקיעים. ואומר להם שוכן שבעה רקיעים יברך אתכם. וכן הוא אומר הנה מטתו שלשלמה ששים גבורים סביב לה. וכי שלמה צריך שמירה אלא שהי' חקוק סביב למטתו ברכת כהנים שהן ששים אותיות. ועי' ט\"ה סעי' תקס\"ו." + ], + [ + "טעם. שהכהנים חולצים מנעליהם כשעולין לדוכן. מפני שהוא תיקון חכמים שתקנו לחלוץ המנעלים שמא יפסיק לו רצועה מסנדלו והוא ילך וישב לחזור ולקשרו וחביריו יברכו והוא ישב כאן ויקשור ולא יברך. ויאמרו עליו שהוא בן גרושה או בן חליצה ולכך אינו מברך לפיכך יחלוץ מנעליו ולא יצטרך לקשור אבל בבתי שוקים מותר לישא כפיו אפילו הם של עור מפני שאין בהם רצועות ולא גזרו עליהם אבל מנעלים אסורים אפילו אין בהם רצועות דעל סתם מנעלים גזרו ולא פלוג רבנן. לבוש סי' קכ\"ח ועי' מס' סוטה דף מ' ע\"א:", + "קונטרס אחרון
אבל מנעלים אסורים. ולפ\"ז נראה דגם מנעל של בגד ושל שעם וקש ג\"כ אסור עי' ט\"ה סעיף תשמ\"א. אבל בשו\"ת כנסת יחזקאל סי' י\"א העלה דרשאין הכהנים לעלות לדוכן במנעלים שקורין פילט\"ץ." + ], + [ + "טעם. שצריך ליטול ידיו. משום שנאמר (תהלים קל\"ד) שאו ידיכם קודש וברכו את ה'. כלומר כשתשאו ידיכם קדשו אותם בתחלה והיינו נטיל' ואח\"כ וברכו את ה' והוא ברכת כהנים ואע\"פ שנטל ידיו שחרית יחזור ויקדש אותם קודם הנשיאות כפים דקרא תיכף לקדושה ברכה משמע. שם סעיף ו' וסעיף ז':" + ], + [ + "טעם. שאומרים הכהנים באהבה. משום דאיתא בזוהר כל כהן דלא רחים לעמא או עמא לא רחמין לי' לא ישא כפיו. מ\"א סי' קכ\"ח ס\"ק י\"ח:", + "קונטרס אחרון
באהבה. הספר אגרא דכלה (נשא) כתב בשם אדמו\"ר הרב הקדוש מוהר\"ר יעקב יצחק מ\"כ בק\"ק לובלין זצוק\"ל כי אמו\"ר להם הוא מלשון אהבה מלשון את י\"י האמרת היום. כמבואר בזהר שצריך לברך את ישראל באהבה. וזה נוסח הברכה כנודע. ומה שאין אומרים הברכה בלשון רבים יברככם וישמרכם. מפני כשיאמרו בלשון רבים אזי יהי' המשמעות על כל העולם. וא\"כ גם אוה\"ע יהנו ח\"ו מאותו הברכה. ע\"כ צוה ית\"ש לומר בלשון יחיד ואינו נכנס בגדר הברכה רק עם המיוחד. וז\"ש כה תברכו את ב\"י אמור לה\"ם דייקא תצמצמו את הברכה לבל תלך רק לישראל עם קרובו:
והראוי לומר הברכה יברכנ\"ו וישמרנ\"ו כדי לכלול א\"ע עם ברכת ישראל. אבל באמת השי\"ת צוה לכהנים שלא יכללו א\"ע בברכה זו דהנה המצוה מוטלת עליהם למצות עשה ומצות לאו ליהנות ניתנו והבטיח להם השי\"ת שהוא יברכם לכהנים. וז\"ש אמו\"ר לה\"ם לנוכח רק לישראל יברכך וכו':" + ], + [ + "טעם. שהכהנים חולקין אצבעותיהם. דכתיב מציץ מן החרכים ה' חרכים דהיינו חלונות ע\"כ מכוונים לעשות ה' אוירים. טור שם:" + ], + [ + "עוד טעם. כי פתיחת האצבעות הוא סימן שאימת שכינה עליהם כאלו הם מתחלחלים. שבולי הלקט:" + ], + [ + "טעם. שנוהגים הכהנים לשלשל טלית של מצוה על פניהם וידיהם כדי שלא יוכלו הם להסתכל בעם ולא העם בהם ויבואו לידי היסח דעת ומנהג יפה הוא. ב\"י שם. והגאון יעב\"ץ כתב שאין נכון לשלשל הטלית עה\"פ לא הכהנים המברכים ולא ישראל המתברכים. אלא צריך דוקא פנים כנגד פנים שניהם מגולים רק יעמדו באימה ובכוונה על הברכה:", + "קונטרס אחרון
באימה ובכוונה. וטעם. כשהכהנים עולים לדוכן מנגנים תמיד ניגון אחד מתחלה ועד סוף. משום דאיכא למיחש לטירוף הדעת (מטה משה אות קצ\"ג). וטעם. אם הכהן אבל על אביו או אמו אינו נושא כפיו כל י\"ב חודש וה\"ה בשאר קרובים תוך ל' רק יוצא מביהכ\"נ בשעה שקורא הש\"ץ כהנים או כשנותנים מים ליטול ידיהם. לפי שאינו שרוי בשמחה וראוי למברך שיהי' שרוי בשמחה כמו שמצינו ביצחק אחר שאכל אמר ואברכך. לבוש סי' קכ\"ח סעי' מ\"ג:" + ], + [ + "טעם. שאנו אומרים בשעת ברכת כהנים רבונו של עולם חלום חלמתי. מפני שהחלום הוא אחד מששים בנבואה והכהנים הוא כולו נבואה שמטעם זה אסור להסתכל בידי הכהנים שהשכינה שורה בידיהם ולכן אנו אומרים רבש\"ע כדי לבטל החלום בששים. נועם אלימלך פ' תרומה:", + "קונטרס אחרון
לבטל החלום בששים. ובספר מדרש תלפיות אות ח' כתב בשם ספר תורת חיים. טעם. דהחלום מבטלו בברכת כהנים לפי שיש ס' אותיות בברכת כהנים. וחלום הוא כנגד א' מששים בנבואה. לכן ברכת כהנים מבטלו:" + ], + [ + "טעם. שאין נושאין כפיהם אלא ביו\"ט. משום שאז שרויים בשמחת יו\"ט. וטוב לב הוא יברך משא\"כ בשאר ימים. רמ\"א סי' קכ\"ח סעיף מ\"ד. ועיין מ\"א שם סק\"ע:" + ], + [ + "טעם. שאין נושאים כפיהם במנחה. משום דשכיחא שכרות באותה שעה שמא יהא הכהן שכור ע\"כ אין אומרים במנחה או\"א אבל בתענית אומרים. תענית דף כ\"ו ע\"ב ועי' או\"ח סי' קכ\"ט סעיף א':" + ], + [ + "טעם. שאין נופלין על פניהם בערב יו\"ט ובערב שבת נופלין. מפני שערבי ימים טובים וימי מוצאיהם הם ימים מעטים בשנה ולכן אין נופלין בהם בתחינה לא בשחרית ולא במנחה ואם היינו עושים כן לשבתות הרי חצי השנה לא היינו מתחננים ולא יתכן. ועוד כי ימים טובים יש להם יתרון מפני שקורין את ההלל. אבודרהם: ", + "קונטרס אחרון
ובע\"ש נופלין. בספר דברים נחמדים כתב מה שנוהגין בקצת מקומות שלא לומר תחינה ביום ו' וביום א' יש לבטל המנהג ההוא. דאמרינן בגמרא שבתות וי\"ט דאורייתא ולא צריכין חיזוק. וא\"כ מי שאינו אומר תחינה מראה ח\"ו שאינו דאורייתא:
ומה שנוהגין בקצת מקומות שלא לומר תחינה אחר המולד הלבנה. הגם שהוא יום קודם ר\"ח. מהראוי לבטל המנהג. כי הוא מתנגד להגמרא שסיפרו שם בכלתו של רפרם שהספידה ר\"ג הספד גדול. לא מפני שראוי' לכך אלא כדי לפרסם שאינו ר\"ח. ומה שנמצא כתוב בשם המקובל מהר\"י סרוק (עי' מ\"א סי' תנ\"ז סק\"ג) היינו שהי' נוהג להתענות התענית קודם המולד דווקא בשעת מיעוט הירח ולא אחר החידוש ע\"כ:
ובספר אזור אליהו (תזריע) כתב על מה דאמרינן בש\"ס על מה דציוותה התורה להקריב שעיר בר\"ח אמר הקב\"ה הביאו עלי כפרה על שמיעטתי את הירח. הלא זאת הכפרה הי' צריך להביא בער\"ח בזמן שמיעט את הירח ולא בזמן ר\"ת. שאז הוא התחדשות הירח. רק הטעם הוא כי בזמן סילוק הירח אז הדינים שולטים ח\"ו. ואין אז זמן כפרה. רק בחידוש הירח שאז התחלת החסד והרחמים וצריך כפרה על שעבר:" + ], + [ + "טעם שאין נופלין על פניהם בתחנון במנחה בע\"ש וער\"ח וערב יו\"ט וערב חנוכה ופורים וכדומה. שמתוך זה יזכור בתפלת ערבית לומר יעלה ויבא בר\"ח או עה\"נ בחנוכה ופורים או עכ\"פ שיזכור יום המאורע אשר יבא בערב. (מצאתי):" + ], + [ + "טעם. שאין נופלין על פניהם בלילה כי הנפילת אפים הוא להכניע למידת הלילה שהיא מדת הדין ואם הי' נופלים בלילה הי' מגבירין כחה והוי כמקצץ בנטיעות ח\"ו כידוע ליודעים חן ובליל המשמרות נוהגים ליפול על פניהם מפני שהוא קרוב ליום. לבוש סי' קל\"א סעי' ג' ועי' עמק ברכה דאם אינו קרוב ליום אומרים המזמור בלא נפילת אפים בקול רם כקורא בתורה. ועי' מ\"א שם ס\"ק ט' דאחר חצות הלילה נופלין על פניהם דרק קודם חצות הוא תגבורת הדינין משא\"כ אחר חצות ע\"ש:" + ], + [ + "טעם. שאין נופלין על פניהם לא בבית האבל ולא בבית החתן ולא בבית הכנסת ביום שיש בו מילה. הטעם בבית האבל שלא להגביר בה הדין ח\"ו כי האבל כבר מדת הדין מתוחה כנגדו והוי כמו קיצוץ ח\"ו. והטעם בחתן ובמילה מפני ששרוים בשמחה ועת התעוררות ומדת הרחמים כמו בשבת ויו\"ט לכן אין נופלין שלא לעורר מדת הדין בעת הרחמים. ובמילה ג\"כ דוקא בשחרית אין נופלין אבל במנחה אפילו מתפללים בבית המילה אצל התינוק אומרים התחנון מפני שאין שרוין כ\"כ בשמחה משום צערא דינוקא. (ועי' פ\"מ סי' קל\"א ס\"ק י\"א וס\"ק י\"ב דכשמתפללין אצל התינוק א\"א גם במנחה וכן אצל התינוק א\"א צו\"צ במנחה ע\"ש). אבל בחתן אין אומרים התחנון אצל החתן כל אותו היום של החופה ולא יותר. לבוש שם סעי' ד' ועי' מ\"א שם ס\"ק י\"ב דיש נוהגין שלא ליפול כל ז' כשהחתן בבהכ\"נ. ועי' ברכי יוסף סי' קל\"א סעיף ה' בשם הרב החסיד המקובל מוהר\"ר יעקב צמח שאע\"פ שלא נכנס לחופה כיון שבאותו יום עתיד ליכנס לחופה אין נופלין ע\"פ ויום מילה יוכיח ע\"ש:*ובנועם מגדים כתב דאם בא לבהכ\"נ לאחר יום החופה אין כל העם נגררין אחריו ואומרין תחנון ומיהו החתן יראה דא\"א תחנון כל שבעה ע\"כ. והנה מילה כתב רמ\"א בא\"ח סי' קל\"א ס\"ד דאם המיל' בביהכ\"נ אחת אז אומרים באחרת. ומ\"א שם סק\"י כתב בשם כ\"ה שמנהג כל המקומות שאפי' המיל' בבית אחר אין נופלין בבהכ\"נ שמתפלל שם בעל הברית ע\"ש. ובעטרת זקנים שם כתב וז\"ל ויש מי שכתב שאם מילה בעיר אין אומרים תחינות בכל העיר הואיל ואליהו בא לעיר ע\"כ. ועי' נועם מגדים דכתב דהכל לפי המנהג ואין להתקוטט בדבר זה כל שאין מנהג ידוע. ועי' שערי תשובה שם בשם באר יעקב שיש מקומות נוהגין כשיש מילה בבהכ\"נ אשר שם רוב העיר והוא הישנה משאר ביהכ\"נ שבעיר אין אומרים תחנון בכל ביהכ\"נ שבעיר ודוקא כשהם מתפללין בשוה עם בהכ\"נ הגדולה ולא קודם להם. או אחריהם עכ\"ל. ובחידושי הגהות מהגאון מהרי\"ש נ\"ז סי' תר\"ב כתב דאף הסנדק יאמר עכ\"פ בסלחות שאומרים באשמורת בוקר תחנה ונ\"א ע\"ש:
ובספר עבודת הקודש קשר גודל סי' י\"ט סעיף כ\"ב כתב בשס ת\"ח ח\"ג סי' ד' דאף אם אבי הבן בעיר או שמת וקרוביו הולכים לבה\"כ ומתפללים כמנהג אין נופלין ע\"פ:
כתב בספר התניא סי' ה' וז\"ל אם חל המיל' בתענית ציבור מתפללין סליחות ואומרים וידוי ואין נופלין על פניהן ואין אומר רחום וחנון ואבינו הרחמן. לפי שמצות מילה קבלו ישראל בשמחה עדיין מקיימין אותה בשמח' כדכתיב שש אנכי על אמרתיך. לפיכך אין אומרים והוא רחום ותחנונים שמניחין במקצת ואין צריכין להפסיק לגמרי וכך המנהג בישראל ע\"ש: וע\"ל סעי' תתרמ\"ד: ", + "קונטרס אחרון
ביום שיש בו מילה. אבל היה\"ר שאחר קה\"ת אומרים. לפי שיש בו בקשה לחיי הנמול בכלל ישראל ולא גרע ממ\"ש שעושין לו. ואפי' בשבת אומרים בקשת רחמים לחיי כלל עדת ישראל כמו שאומרים יקום פורקן ומי שבירך. יעב\"ץ:
ועי' בספר לבושי מכלול סי' ד' דכתב וז\"ל לא נמצא שלא לומר יה\"ר ביום שאין בו נפ\"א.*בספר נועם מגדים להפרמ\"ג אות ה' הוכיח מהלבוש סי' תכ\"ט סעי' ב' דכל יום שאין אומרים תחנון א\"א יה\"ר וכן הוא במנהגים. ועי' ש\"ך יו\"ד סי' רכ\"ה סק\"ד בשם מנהגים דבמילה אין אומרים יה\"ר שאחר קריאת הס\"ת:
ובענין מה שאומרים בתפלת יהי רצון שאחר קרה\"ת יהי רצון מלפני אבינו שבשמים לכונן וכו' יה\"ר וכו' לרתם עלינו וכו' ובסוף אומרים אחינו כל בית ישראל הנתונים בצרה ובשביה וכו' למה א\"א גם כאן בסוף בלשון יה\"ר מלפני אבינו שבשמים שכל בית ישראל הנתונים וכו'. כי כיון אם יש אחדות בין ישראל אז ממילא הוא עת רצון. וז\"ש אחינ\"ו כל בית ישראל. היינו באם ב\"י הם אחים ורעים אז א\"צ להקדים יה\"ר. כיון דבודאי יש עת רצון. כן כתב לי ידי\"נ הרב הה\"ג מו\"ה צבי יחזקאל מיכלזאהן אבד\"ק פלונסק שליט\"א בשם הרב הצדוק הקדוש מהר\"ש מבעלז זצוק\"ל: ואני חזיתי להרב הקדוש מוהר\"ר יחיאל מיכל מגלינא זצוק\"ל בהלולא של מר חותנו הרב הצדיק הקדוש מפרימישלאן זללה\"ה. שלא אמר תחנה ואחר קה\"ת אמר יה\"ר וכן אני נוהג אחריו אם דבכמה מקומות אומרים תחנה ג\"כ עכ\"ז רוב החסידים תפשו שלא לומר תחנה כמו דהלולא דרשב\"י ע\"ה זי\"ע ומדליקין נרות. ואדמו\"ר הקדוש מסטרעטין ציוה לשורר על הציון הפיוט של בר יוחאי. ועושין משתה ובליקוטי תורה להאריז\"ל כתב דטוב לומר על היא\"צ של הצדיק חיד\"ת משמן.", + "ולא יותר. ועי' מ\"א שם ס\"ק י\"ב דכתב וז\"ל במדינות אלו נוהגים שלא ליכנס לבית הכנסת יום או יומים קודם החופה ואולי הוא מהאי טעמא כדי שיוכלו הקהל לומר תחנה ומיהו אם נכנס אומרים תחנון מלבד יום החופה. ועי' ט\"ז שם סק\"י דכל ז' ימי המשתה לא יבא החתן לביהכ\"נ מטעם זה שלא ימנעו לומר תחנון.
ובספר אשל אברהם שם כתב ונראה שכשהוא בביהכ\"נ או בביהמ\"ד הק' המיוחדים לרבים והוא איננו מתפלל כלל בין המתפללים אז ולא הניח כלל טלית ותפילין כי דעתו להתפלל עם מנין שיתפללו אחר כך בזה לכ\"ע אין למנוע מלומר תחנון ע\"י החתן כי רק כשמתפלל עמהם גם שאינם שווים במקום אחד שייך צירוף מה שאין כן כשהוא לומד והם מתפללים. ומ\"מ כשיוצא החתן לחוץ ללמוד בחדר הסמוך הוא עצהיו\"ט ע\"ש. ובאלמן שנשא אלמנה דוקא תוך ג' לנשואין אבל לאחר ג' נופלין. באר היטב שם ס\"ק י\"ד." + ], + [ + "טעם. שנופלין תחנון על יד שמאל משום שהסיבת שמאל דרך בן חורין ומכניעין עצמינו באותו צד ובשחרית עפני התפילין יטה על ימינו. פ\"מ סי' קל\"א ס\"ק ב':", + "קונטרס אחרון
תחנון על יד שמאל. בספר מעשה רב להגר\"א ז\"ל סי' מ\"ט כתב שלא יאמר פסוק ויאמר דוד שנאמר גבי פורעניות רק יתחיל רחום וחנון." + ], + [ + "עוד טעם. שבשחרית כשנופל על פניו יטה על ימינו*ובענין נפילת אפים בתפלה יש בו שלשה כוונות אחד למורא שכינ'. שנית להראות צער והכנעה. ג' להראות אסורות חושיו ובטול הרגשותיו. וזה הטעם לכוין רגליו בתפלה לפי שהניעת רגלים היא עיקר התנועה לכן מראה בזה ביטול התנועה. ר' בחיי פרשת קרח:
ובספר צמח דוד לשבת שובה כתב בשם זוהר במדבר שאם האדם מקבל ע\"ע מס\"נ במחשבה בנפילת אפים או בק\"'ש. חשוב כאלו מס\"נ בפועל: הנה בש\"ע סימן קל\"א כתב הרמ\"א הטעם. משום כבוד התפילין ולכאורה מה בזיון לתפילין כשיפול על שמאל. רק הטעם הוא. כי מה שאין אנו נופלין תחנון בשבת הוא מטעם שהוא יום קדוש ואות אשר בחר בנו ואנו במעלה העליונה ואז אין שייך לעורר הדינים בנפילת אפים ובכלל זה שאר הימים שהקדושה שולטת. והתפילין ג\"כ אות ומורים על יחוד הגדול. ע\"כ כשיפול על יד שמאל ששם התפילין הוא בזיון גדול שמראה כאלו אינם אות ח\"ו וכשאומר תחנה בנפילת אפים בשבת בודאי הוא בזיון גדול לשבת. הכי נמי לא שנא. אור צדיקים בשם המאור הגדול מוהר\"ר וואלף ז\"ל הרב דק\"ק פוזנא." + ], + [ + "טעם. דמסתירים פנים כשאומרים תחנון. לפי כשישראל הי' משתחוים בעזרה הי' בין כל אחד ד' אמות כדי שלא ישמע ודוי של חבירו ויתבייש ממנו וע\"כ אנו עושים ג\"כ כי האי גוונא בהסתר פנים כאלו כל אחד אינו רואה ויודע מה שהתפלל חבירו. מטה משה אות ר\"ד:*ובשערי תשובה כתב בשם מהר\"א חזקוני כי בשעה שהציבור נופלים אף שהוא לא התפלל עמהם צריך לעשות נפ\"א עם הציבור ולכסות עצמו בטלית כמו שעושין הציבור אף שהוא אינו אומר נ\"א שהוא עומד בפסוקי דזמרה וכיוצא ע\"ש: ", + "קונטרס אחרון
בהסתר פנים. דעת המקובלים שלא ליפול אל תוך היד כ\"א על גבי היד. והטעם נפלא. (אור צדיקים). בני אסטרייך נוהגין שאין אוכלין קטניות בימים שאין נופלין. משום דדמי לאבילות המתגלגל. מהרי\"ל:" + ], + [ + "טעם. שאין נופלין נפילת אפים אלא במקום שיש ארון וס\"ת. משום דכתיב במלחמת עי ויפול על פניו ארצה לפני ארון ה'. רוקח סי' שכ\"ד. אם אין שם ס\"ת אומרים תחינה בלא כיסוי פנים וכן נוהגים. רמ\"א סי' קל\"א סעיף ב', ואפי' יחיד בביתו נופל אם יש שם ס\"ת. מ\"א שם ס\"ק ו'. ועי' בברכי יוסף שם סעיף א' דע\"פ הקבלה נהגינן לומר נ\"א בכל מקום ואין להקפיד אם יש שם ס\"ת ע\"ש:" + ], + [ + "טעם. למה בבא החתן לבהכ\"נ אין נופלין על פניהם ובבא האבל לבהכ\"כ נופלין, כיון דחתן ואבל מחד טעמא. רק טעם החתן מפני שהוא שרוי בשמחה וכיון שהוא מלך אזלינן בתרי' כל הקהל אבל האבל מטעם שלא להגביר מדת הדין לכן כשהאבל בבהכ\"נ עבדינן עיקר משאר הקהל דאינם אבילים. באר היטב סי' קל\"א ס\"ק י\"א וע\"ל סעי' תתרנ\"ח:", + "קונטרס אחרון
עבדינן עיקר משאר הקהל. בספר אשל אברהם סי' קל\"א כתב וז\"ל פעם אחד קבע אבל א' על אמו לישב בביהמ\"ד הק' שהותנו בפי' שיהי' היתר לישב ולדור בו ולאכול כי לא הניחו לעשות מנין בביתו. נראה שאין נמנעים בביהמ\"ד על ידו מלומר תחנון. ומ\"מ אין נכון שיהי' אבל בר מינן מיחד לו מקום לישב בביהכ\"נ או בביהמ\"ד הק' כל שיש לו בית או שאפשר לו שיבחור לו מקום אחר לישב. ואין לו לבוא לשל צבור. ויש דלא ניחא להו. ואולי אין נכון לומר שם תחנון גם שאין הצבור גרירי בתריה וכיון שאין מפורש לומר שם תחנון*עי' טעמי המנהגים ח\"א סעי' קל\"ה מה שכתבתי בשם הבאה\"ט סי' קל\"א ס\"ק י\"א בשם כנה\"ג הטעם נמה בבא החתן לביהכ\"נ אין נופלין על פניהם ובבא האבל לכיהכ\"נ נופלין. והנה מבואר שבבא האבל לביהכ\"נ אומרים תחנון: נכון למנוע משישב שם בכל האפשרי ובפרט כשאפשר לו לישב במקום שמת בו הבר מינן ע\"כ:
ועי' שלטי הגבורים מ\"ק פ\"ג בשם רבינו האי דבחול אינו יוצא ובשבת תלוי במנהג המדינה היכא דרגילים דאתי לבי כנישתא דמקדים ואתי מצפרא קמי צבורא לבי כנשתא. והיכא דרגילי למיתב בביתיה יתיב. ובבבל בכפרים כ\"ע נפקי לבי כנישתא. ובכרכים ועיירות רובן יושבים בבתיהם וריעיהן גומלי חסד באין אליהן ומיעוט עיילי לבי כנישתא ויתבי במקום אבלים ומצלי:
ועי' כלבו שכתב וז\"ל אמר בעל ההגהה לענין בית הכנסת הדבר תלוי במנהג נהגו להכנס נכנס שלא להכנס אינו נכנס. ובאבל רבתי כתב דהולך לבית המדרש אבל לא לביכה\"נ. ועי' קיצור ש\"ע סי' רי\"ד דאם א\"א לו לאסוף עשרה ויהא מוכרח להתפלל ביחידות ובשכונתו יש מנין יכול ללכת להתפלל שם שלא להתבטל מתפלה בצבור. ועי' חכמת אדם קונטרס מצבת משה אות ח'. ועי' פ\"ת סי' שצ\"ג סק\"ב:" + ], + [ + "טעם. שאומרים והוא רחום בשני ובחמישי. כי עובדא הוי בספינתא דיהודאי אתא מן גלותא דירושלים לאתרא דהוה תמן הגמונא. א\"ל מנן עם אתון בעינא למנסא לכון כמה דמנסו חנניא מישאל ועזריה בגו אתון נורא אמרו לי' הב לן זמן תלתין יומין יהב לון זמן יתבו בתעניתא וכל יומא מה דחזי בחלמא הוי משתעי באפי קהלה כד בעי למשלם תלתין יומין הוה תמן חד סבא דדחיל חטאין ולא הוי חכים כולו האי אמר להו אנא חזינא בחלמא דאקרו לי חד פסוקא דהוה כתיב בי' תרי כי ותלתא לא ולא ידעני מאי האי א\"ל חד סבא חכימא לחדא האי קרא ודאי דאהני לך מן שמיא כי תעבור במים אתך אני ובנהרות לא ישטפוך. כי תלך במו אש לא תכוה ולהבה לא תבער בך. את ודאי תעול בנורא ותשתיזיב דהא ודאי מן שמיא אתרחיש לך ניסא עבדו בטעם הגמונא נורא רבתא לחדא ועלה האי סבא דחלם ההוא חלמיא בגו נורא ואתפליג אישתא לתלתא חלקין ואחזי דעלוי בגויה תלתא צדיקי לקבולי אנפוי דהאי סבא והנהו תלתא כן שבחו ואמרו והוא רחום. קדמאה אמר עד אנא מלך רחום וחנון. תנינא אמר עד אין כמוך. תליתאי אמר מתמן ולהלאה ובכולהו מתחילין ברחום ומסיימין ברחום ותקנוה לומר בשני ובחמישי שהוא יומא דדינא. כל בו:" + ], + [ + "טעם. שאומרים ואנחנו לא נדע. כלומר כבר עשינו כענין שעשה משה בהר בעלותו לקבל התורה שאמר בתחלה ואשב בהר בלשון ישיבה. ואח\"כ ואנכי עמדתי בהר. ואח\"כ ואתנפל לפני ה'. וכן עשינו אנחנו בתחלה פסוקי הזמירות בישיבה. ואח\"כ י\"ח בעמידה. ואח\"כ נפילת אפים. ומעתה אין אנו יודעים להתפלל בענין אחר. וזה ואנחנו לא נדע. אבודרהם:" + ], + [ + "טעם. שיש לומר אל ארך אפים מעומד. מפני שאומרים בו חטאנו לך אדון והוא עיקר הוידוי כדאיתא ביומא דעיקר הוידוי הוא אבל אנחנו חטאנו. מטה משה אות רכ\"א:" + ], + [ + "טעם. שנוהגים להתענות שני וחמישי. אומר בתנחומא בפסוק וה' המטיר על סדום כשחטאו בעגל עלה משה בה' וסוף ארבעים יום הי' יום שרי מכאן תקנו חכמים שמתענים יום שני ויום חמישי בעלייתו של משה ובירידתו. ועי' תוס' בבא קמא ד' פ\"ב ע\"א בד\"ה כדי. ועי' ליקוטים סעי' ט\"ו:" + ], + [ + "טעם. שאין אומרים אא\"א ולמנצח בר\"ח. משום דאומרים בהם חצי הלל גם ר\"ח איתקש למועדים (עי' לבוש סי' תי\"ח סעי' א') מש\"ה יש לו יתרון על שאר ימים שא\"א תחנון ואפ\"ה אומרים אא\"א ולמנצח משא\"כ בר\"ח. גם י\"ל דבר\"ח בזמן שביהמ\"ק הי' קיים היו מקריבין בו קרבן מוסף מש\"ה יש לו מעלה יתירה. חנוכה אין אומרים אא\"א ולמנצח יענך כו'. מפני שאומרים הלל הוה כעין יו\"ט עי' לבוש סי' קל\"א סעי' ו' ותרפ\"ג סעי' א'. פורים אין אומרים אא\"א ולמנצח הן בשנה פשוטה ואף בשנה מעוברת א\"א בי\"ד וט\"ו באדר ראשון וכ\"ש באדר שני. משום דהם ימי משתה ושמחה דאף אדר א' מצוה להרבות (עי' א\"ר סי' תרצ\"ז אות א' דשני ימים מצוה להרבות) ועוד נ\"ל הואיל וברוב ימים א\"א בי\"ד בפשוטות ה\"ה במעוברת לא פלוג. וב\"י סי' תרצ\"ז סיים דיומי נס והצלה נינהו. ע\"פ אין אומרים אא\"א ולמנצח. משום שיום הקרבת ק\"פ הוה כיו\"ט אף עכשיו יש לו מעלה יתירה שאין אומרים אא\"א ולמנצח. עיו\"כ אין אומרים למנצח (אא\"א לא משכחת לי' דלא חל יו\"כ באג\"ו) כי עיו\"כ הוא כיו\"ט לכמה דברים ואסור להתענות בו וי\"א מה\"ת אסור עי' מ\"א סי' תר\"ד אות א' וד\"מ כתב שם דמי שנדר שלא לאכול בשר כ\"א ביו\"ט מותר בעיו\"כ דהוא יו\"ט. אלמא דעיו\"כ יש לו חשיבות טפי ומש\"ה אין אומרים למנצח. תשעה באב אין אומרים אא\"א ולמנצח. משום דאיקרי מועד קרא עלי מועד. נועם מגדים:" + ], + [ + "טעם. דכתיב ישגבך שם אלהי יעקב ולא אברהם ויצחק. לפי שכל הבנים הי' שלו וטרח הרבה בגידולם יבקש עליהם רחמים. רש\"י ברכות ס\"ד:", + "קונטרס אחרון
וטרח הרבה בגידולם. ובספר כד הקמח אות מ' כתב אין לך צדיק בעולם שעברו עליו צרות רבות כיעקב. צרת עשו. צרת לבן. צרת רחל. צרת דינה. צרת יוסף. ולכך הזכיר הכתוב (תהלים כ') יענך ה' ביום צרה וגו' יעקב יותר משאר האבות:" + ], + [ + "טעם. שתקנו סדר קדושה בסוף. בעבור עמי הארץ המתאחרין לבא לתפלה שלא יפסידו שמיעת הקדושה דאמרינן בשלהי סוטה אמאי קאי עלמא אסדרא דקדושא ואיהא שמיה רבא דאגדתא ולכך תקנו לתרגם סדר קדושה זה כדי שיבינו עמי הארץ שאין מכירים לדבר בלשון הקודש אלא בלשון תרגם שהי' רגילים לדבר בו באותו זמן כמו שתקנו בלילי שבת ברכה מעין שבע בעבור המאחרים לבוא והגירסא קדיש בעלם עלמיא. וטעם. שאין אומרים אותו בשבתות ויו\"ט בשחרית. מפני שכולם באים בבהכ\"נ בתפלה ראשונה. ואומרים אותו בשבתות וי\"ט במנחה לפי שהי' דורשין בימים אלו קודם תפלת מנחה ורגילות הוא לדבר בסוף הדרשה בפסוקי גאולה וקדושה וגם עמי הארץ באים לשמוע הדרשה. אבודרהם:*ועי' לבוש סי' קל\"ב דכתב וז\"ל ואח\"כ אומרים ובא לציון גואל כו' וזהו הנקרא סדר קדושה מפני שיש בה כל הקדוש' ואע\"ג שכבר אמרנו הקדושה ב' פעמים ביוצר ובתפלה תקנו סדר קדושה משום שבתחיל' גזרו עכו\"ם על ישראל שלא יענו קדושה בתוך התפל' והיו אורבים להם אם יענו קדושה בתוך התפל'. ולאחר התפל' כשהיו האורבים הולכים להם היו קורין וקרא זה אל זה וגו' דהיינו שילו' קדושה ומתרגמין אותה מפני החיב' הרי ו' פעמים קדוש כנגד יוצר ותפל'.
ומטעם זה. תקנו ג\"כ להקדים אלו השני פסוקים ובא לציון וגו' ופסוק ואני זאת בריתי וגו' שכיון שהיו כפופים תחת יד עכו\"ם שגזרו עליהם גזירות לבטל התור' לכך אמרו אלו השני פסוקים בלשון תחינה ובקש' שיבא הגואל ויגאלם מתחת ידם ויזכו לקיים בהם לא ימושו מפיך ומפי זרעך כו'. ומפני שבלשון תחנה ובקש' אומרים לכך לא נהגינן לומר סדר קדוש' בשבת וי\"ט שחרית אלא משום שלא לבטל התקנה נהגינן לאומרה במנח' בשבת וי\"ט ולא בלשון תחנה ובקש' אלא לקיים התקנ' בעלמא. ותקנו להקדים ג\"כ מזמור יענך ד' ביום צרה לסדר קדוש' מפני שנתקנה ע\"י הצר' ובזמן צרתם. ומטעם זה. ג\"כ אומרים למנצח אפילו בימים שאין אומרים בהם תחנון מפני ששייך לסדר קדוש'. חוץ מר\"ח. חנוכה. ופורים. וערב פסח. וערב יו\"כ. שכל אלו ימים טובים הם יותר משאר ימים ואע\"פ שאומרים בהם הסדר קדוש' מ\"מ אין אומרים בהם למנצח להראות בהן קדושתן ושאינה יום צרה כמו שאר הימים ע\"ש:
כתב בספר התניא סי' ז' בשם רב עמרם גאון שאסור לו לאדם לצאת מבית הכנסת קודם קדישא דסידרא אלא חייב אדם לעמוד עד אחר שליח צבור לעשות סייג והידור לתפל' כו' ולקבל עול תפלה באימה וברתת דאמר' רבנן האידנא אמאי מקיים עלמא אקדישא דסידרא ואמן יהא שמיה רבא מברך לעלם ולעלמי עלמיא דאגדתא. ודבר שהעולם מתקיים עליו אין לזלזל בו: ", + "קונטרס אחרון
סדר קדושה בסוף. בספר דברי שאול בהשמטות כתב בשם הרב המגיד מדובנא ז\"ל במה שאנו מבקשים ונזכה ונחי' ונירש טובה וברכה לשני ימות המשיח. וכמה אמוראים אמרו ייתי ולא אחמיני'. עפ\"י משל שנגיד אחד עשה משתה וביקש עשירים ועניים. והנה קרה שעשיר א' קדם לבוא ובבואו ועוד לא התקבצו אנשים אל המשתה. א\"ל הנגיד שילך לחדר א' וישן על המטה כבודה. ובהתקבץ אנשי הקרואים יעוררו אותו. והנה עני א' קדם ג\"כ לבוא וכשמעו זאת הלך גם הוא לישן באיזה מקום ונרדם וישן והניחו לישן אותו והקיץ ונפשו ריקה. ולעשיר הקיצו בבוא זמן המשתה. כמו כן האמוראים שבטחו בצדקתם שבודאי יעוררו אותם ע\"כ אמרו דייתי ולא אחמיני' ולמה להם כל הצרות אשר ישמעו. אבל אנו מבקשים ונזכה ונחיה כי פן לא נזכה שיעוררו אותנו:
ובס' אגרא דכלה (בשלח) כתב על פסוק ויאמר משה וכו' למשמרת לדורותיכם. קבלתי מכתבי מהרמ\"ע כ\"מ שנאמר לדורותיכם הוא בעת שיהי' כל הדורות ביחד היינו לימות המשיח והתחי' ב\"ב. וכל מקום שכתב עד היום הזה מרומז עד תחיית המתים בב\"א עי' זוה\"ק בראשית (דף קע\"ה ע\"א) בד\"ה ויצב יעקב מצבה דלא אתכסיא אתרא עד יומא דזמין קב\"ה לאתייא מיתיא כמה דאתמר עד היום עד ההוא יומא ממש:", + "בפסוקי גאולה וקדושה. בספר לקוטי הפרדס פי' ואתה קדוש יושב תהלות ישראל. יושב לשון שהיי' והמתנה כמו שבו לכם פה. וישבו שרי בלק ומתרגמ' ואוריכו. וכן ואתה קדוש יושב תהלות ישראל יושב ושוה' תהילותן של ישראל." + ], + [ + "טעם. שאומרים קדיש עם תתקבל לאחר ובא לציון ולא מיד אחר תפלת י\"ח. לפי שסדר קדושה בתר תפלה גרירא. לבוש סי' נ\"ה:" + ], + [ + "עוד טעם. לפי מה שכתב הלבוש בסי' קל\"ב דסדרא דקדושה ובא לציון הוא במקום קדושה דתפלה עפ\"י גזירה שהיתה א\"כ שפיר תקנו קדיש עם תתקבל לאחר ובא לציון. נועם מגדים:", + "קונטרס אחרון
לאחר ובא לציון. ויאמר שיר שהיו הלוים אומרים על הדוכן והוא כדי לזכור חרבן ביהמ\"ק ולדאג על זה ולבקש מאת אלהינו שיחזור עטרה ליושנה ויחדש ימינו כקדם ונקריב לפניו קרבנות חובותינו. סדה\"י:" + ], + [ + "טעם. שבראשון היו הלוים אומרים לה' הארץ ומלאה. ע\"ש שקנה שמים וארץ והקנה תבל ליושבי בה ושלט בעולמו יחידי. בשני היו אומרים גדול ה' ומהולל מאוד. ע\"ש שהבדיל רקיע בין עליונים לתחתונים ונתעלה וישב במרום. בשלישי היו אומרים אלקים נצב בעדת אל. ע\"ש שגילה ארץ בחכמתו והכין תבל לעדתו שנאמר ותראה היבשה. ברביעי היו אומרים אל נקמות ה'. ע\"ש שברא חמה ולבנה ועתיד ליפרע מעובדיהן. בחמישי היו אומרים הרנינו לאלקים עוזנו. על שם שברא עופות ודגים לשבח לשמו כשאדם רואה עופות משונים זה מזה נותן שבח לשמו. בששי היו אומרים ה' מלך גאות לבש. ע\"ש שגמר מלאכתו ומלך עליהם. בשביעי היו אומרים מזמור שיר ליום השבת. ליום שכולו שבת. שעתיד העולם להיות חרוב ואין אדם וכל המלאכות שובתות על אותו יום אומרים שיר של שבת. ר\"ה דף ל\"א ע\"א:", + "קונטרס אחרון
ברביעי הי' אומרים אל נקמות ה'. והמנהג בשיר של יום ד' דסיומו יצמיתם ד' אלקינו. לסיים הפסוק לכו נרננה דהיא בקפיטל שלאחריו כדי לסיים בדבר טוב. וזה ג\"כ הטעם שנוהגין לסיים בקפיטל אשרי איש תאות רשעים תאבד הללויה. דמתחיל בקפיטל שלאחריו כדי לסיים בדבר טוב. ומה שכתב המהרש\"א בח\"א פסחים דף קי\"ז אהא דאמרו בש\"ס שם הכל מודים תאות רשעים תאבד הללויה דבתרי' ריש פרקא. דאין לומר הללויה על אבידת הרשעים. וכמו דלא אמרו המלאכים שירה על הים עכ\"ל. דהא לא סיים באבידת הרשעים רק שהתאוה של הרשעים תאבד." + ], + [ + "טעם. למה אומרים פיטום הקטירת אחר התפלה. כדי להבריח הקליפות מ\"א סי' קל\"ב ס\"ק ג'.", + "וטעם. שאומרים תחלה אין כאלקינו כו'. לפי שהקטורת מעשרת ולכך אומרים אין כאלקינו שלא יאמר כחי ועוצם ידי כו'. שערי תשובה שם ס\"ק ו':", + "קונטרס אחרון
להכרית הקליפות. ומה שאומרים אחר התפלה מימרא של אמר ר' אלעזר אמר ר\"ח תלמידי חכמים מרבים שלום לפי שיש בו ו' פעמים שלום להכביד ו' כנפים של סמאל שלא יתערער על התפילה. ספר עונג שבת בשם חכם א'." + ], + [ + "טעם. שיש נוהגין שלא לומר אין כאלהינו ופיטום הקטורת בחול. מפני שהאמירה הוא במקום הקטורת וחיישינן שמא ידלג אחד מסממניה וכבר אמרו אם חסר אחד מסממניה חייב מיתה ולכך לא נהגו לאומרו בחול שממהרין למלאכתן וחיישינן שמא ידלג. לבוש סי' קל\"ג:", + "קונטרס אחרון
בי\"ג עקרים אני מאמין כו' שהבורא ית\"ש יודע כל מעשי ב\"א כו' שנאמר היוצר יחד לבם וכו'. ומהפלא מה נשתנה העיקר הלז מכל הי\"ב עיקרים. משום דכל הי\"ב עיקרים אין השכל מכחיש אותם. אמנם העיקר הזה הוא להאמין בדבר. אשר הוא בענין הידועה מביא הפסוק שנאמר וכו' כי משם ראי' אשר אין להרהר בזה דבר ולא לשאול שום שאלה וקושי'. בשם הגאון בעהמ\"ח ספר ברוך טעם ז\"ל." + ], + [ + "טעם. שנוהגין לומר הג' פסוקים טרם צאתם מבהכ\"נ והם אלו. אל תירא מפחד פתאום כו'. כי בימי המן הרשע ראו התינוקות סי' הגאולה ע\"י פסוקים אלו. כי המן הרשע הלך לבתי מדרשות לבחון ולנסות אם יצליח ברשעו מצא לתינוק אחד אמר ליה פסוק לי פסוקיך אמר ליה אל תירא מפחד פתאום וכו'. מצא לב' א\"ל פסוק לי פסוקיך א\"ל עוצו עצה ותופר וכו'. מצא לג' א\"ל פסוק לי פסוקיך א\"ל ועד זקנה אני הוא וכו'. ע\"כ קבעו אותן הפסוקים לומר להזכיר חיבת ישראל לפני השי\"ת ב\"ה בכל עת אולי ירחם השי\"ת עלינו ויגאלנו במהרה בימינו אמן סלה. אור צדיקים:" + ], + [ + "טעם. למה כל דבר שבקדושה אין אומרים פחות מיו\"ד. דכתיב במקהלת ברכו אלהים. במקהלת בגימטריא בעשרה. מ\"א:", + "קונטרס אחרון
אין אומרים פחות מיו\"ד. בספר אגרא דכלה (קרח) כתב וז\"ל אמרז\"ל מנין לדבר שבקדושה שלא יהי' בפחות מעשרה אתיא תו\"ך תו\"ך אתיא עד\"ה עד\"ה כתיב בקדושה. ונקדשתי בתוך ב\"י. וכתיב בעדת קרח. הבדלו מתו\"ך העד\"ה הזאת. וכתיב במרגלים עד מתי לעדה הרעה הזאת יצאו יהושע וכלב שמעתי סתם מכבוד אדמו\"ר הרב מהרמ\"מ זצוק\"ל ראה עד היכן הדברים מגיעים עד שכל הדברים שבקדושה שבישראל נשמעים ממרגלים ומעדת קרח*ובספרו דברים נחמדים (סנהדרין) כתב דאותן שאמרו עליהם חז\"ל אין להם חלק לעוה\"ב הנה לכולם מצאו תקנה וסמך מפסוקי התורה. אך למרגלים הוא אליבא דכ\"ע אין להם חלק לעוה\"ב (עי' סנהדרין ק\"ט) הנה החושב מחשבות לבל ידח ממנו נדח. באת לנו הלימוד לדבר שבקדושה שיהיה בעשרה נלמוד מעדת מרגלים ונקדשתי בתוך בני ישראל אתיא תו\"ך תו\"ך. אתיא עד\"ה עד\"ה א\"כ זכות גדול הוא להם. והגם שמצד עונם נתחייבו שלא יהי' להם חלק לעוה\"ב. אבל מצד שלמדו ישראל על ידם ענין הלכות קדושת השם יתעלו מעלי' לעלי' ויקדשו שמו הגדול ית' ברבים. וע\"ל בהשמטה לסעי' תקל\"ו: :
וצריך שיהיו כל העשרה במקום א' וש\"צ עמהם אבל אם מקצתם בחדר זה ומקצתם בחדר אחר אינם מצטרפים אעפ\"י שהפתח פתוח ביניהם ואפילו אם הרוב עומדים בביהכ\"נ והמיעוט בעזרה שלפני ביהכ\"נ אינם מצטרפים ואפי' העומדים על האסקופ' בתוך הפתח. בד\"א כשהעומדים בחוץ אינם נראה להעומדים בפנים אבל מי שמראה פניו להעומדים בבהכ\"נ מצטרף עמהם. ש\"ע הרב סי' נ\"ה סעי' ט\"ו וט\"ז ושכן משמע במ\"א שם ס\"ק י\"ב. ועי' באר היטב ושערי תשובה שם ס\"ק י\"ד ולבושי שרד שם סעי' ט\"ו.
ובספר דרך משה כתב וז\"ל צריך כל אדם ליזהר בזה לילך תמיד להתפלל דוקא בביהכ\"נ אפי' אם אין מנין בעיר. ובדורינו בעוה\"ר יש כמה וכמה בעלי בתים אפי' לומדים שאינן נזהרין בזה. וזה מוכח מגמרא מה' ברכות כל מי שיש לו ביהכ\"נ בעירו ולא בא להתפלל נקרא שכן רע. מדקאמר הגמרא ביהכ\"נ בעירו ולא מי שיש לו מנין בעירו משמע שאף בלא מנין צריך לבוא לביהכ\"נ מקום מיוחד לתפלה. ומכ\"ש כשיש מנין בביהכ\"נ והוא אינו רוצה להתפלל עמהם במזיד ומבטל איש\"ר א\"כ אין לו מליץ יוש\"ר שהוא ר\"ת \"יתגדל \"ויתקדש \"שמיה \"רבא לתפלתו. ואפי' אם הוא אנוס ואין לו פנאי להתפלל במנין. או שהוא דר בישוב במקום שאין לו מנין. מחויב לעשות לעצמו מקום קבוע להתפלל שם ערב ובוקר שאין השכינה שורה אלא בביהכ\"נ. או במקום קבוע על הישובים. כך מצאנו בכתבי האריז\"ל.", + "בגימטרי' בעשרה*אם אין שם י' שלא התפללו לא יתפלל הש\"ץ בלחש רק יתחיל מיד בקול רם. מ\"א סי' ס\"ט סק\"ד:
ובספר אבודרהם כתב בשם רבינו יונה דהא דאמרינן כל דבר שבקדושה אינו בפחות מעשרה אינו רוצה לומר כל דבר שיש בו קדושה שהרי ק\"ש אין לך קדושה יותר ממנו כיון שיש בה עול מלכות שמים ואפי' הכי מותר לקרותה ביחיד רק הכי קאמר כל דבר שהותקן לאומרו בעשרה מתחלה משום קדושה צריך עשרה. אבל ק\"ש וקדושה של יוצר לא נתקנו בעשרה: יש ליזהר מלמנות את ישראל לגולגלותם לראות אם יש מנין או לא דאמרינן רפ\"ב דיומא אסור למנות את ישראל אפי' לדבר מצוה דכתיב וישמע שאול את העם ויפקדם בטלאים. פר\"ח סי' נ\"ה. ונוהגין למנותם באמירת הפסוק הושיעה את עמך וגו' שיש בו עשרה תיבות. קש\"ע סי' ט\"ו. ובס' האורה לרש\"י ז\"ל ח\"א סי' נ\"ו כ' למנות מן ואני ברוב חסדך עד ביראתיך ידעו דאיכא עשרה. ובח\"ש סי' נ\"ט כ' דאפי' עשרה שפרשו מן הצבור הרי הן כיחידין." + ], + [ + "טעם. שקורין בתורה בשבתות ובב' וה'. כדי שלא ילינו ג' ימים בלא תורה ע\"כ תיקנו להם שיהיו קורין בשבת ומפסיקין באחד בשבת וקורא בשני ומפסיקין שלישי ורביעי וקורין בחמישי ומפסיקין ערב שבת. ב\"ק דף פ\"ב ע\"א. כתוב בסדרי היום אם לא אמר בריך שמיה בשעת הוצאת ס\"ת יאמר אותו כשפותחין לפני העם:", + "קונטרס אחרון
בשבתות ובב' וה'. כשמוציאין הס\"ת מחוייבים הכל לעמוד ויהיו עומדים עד שיגיענו למקומו או עד שיתכסה מעיניהם יש מחמירים שצריך לעמוד מיד ששומע קול הנושא ס\"ת אע\"פ שאין רואה אותו. ומטעם זה נהגו קצת לתלות פעמונים בכלי קודש שמעטרים בהם הס\"ת שאז כששומעים קול הפעמונים יודעים כי הולך הוא עם הס\"ת ועומדים מיד.*ועי' ט\"ז סי' של\"ח סק\"א דבשבת אסור לתלות רצועה שבה תלויה פעמונים על הפרוכת כדי להשמיע קול לאנשי ביהכ\"'נ בשעה שמוציאין הס\"ת דזה עיקר עבידתי' לקלא ואותן שעושין כן יש למחות בידם ע\"ש. ועי' פ\"מ שם. ופי' ט\"ז יו\"ד סי' רפ\"ב סק\"ב דכתב ג\"כ וז\"ל בב\"י מביא בשם ה\"ר מנוח שע\"כ נהגו לעשות פעמונים כדי שישמעו העם קול הנושא ס\"ת ולא נראה לפע\"ד דא\"כ בשבת אין להוציא ס\"ת הזאת דמשמיע קול לכך נ\"ל שאין לעשות אותם פעמונים. וכבר ראינו שהי' כן באיזה ביהכ\"נ ומוחו בהם וסלקום עכ\"ל ע\"ש. ועי' מ\"א שם שדעתו להתיר: שערי אפרים שער י' סעי' ג'.
ונוהגים שכ\"א מקרב עצמו קצת לראות הס\"ת משום ברוב עם. וכל המתקרבים נושקים הס\"ת בפה ואומרים ישקני מנשיקות כו' ואם אין יכול לנשק בפה ינשק ביד. ובסידורים מלגלג על נשיקת היד*בספר יוש\"ה כתב בשם האריז\"ל דמה שנוהגין ליגע ביד הס\"ת ולנשק היד זה מנהג בורות. וליתא דכיון שניכר שעושה זה שמנשק בידו במקום שיגע בס\"ת שפיר דמי לעשות כן שמראה כאלו ע\"י הנגיעה בס\"ת נדבק ביד רושם קדושה ולכך מנשק שם. וכן העולם נוהגין כשמשמשין ביד בתפילין משום היסח הדעת או כדי לתקן כשהזיזו ממקומם נושקים היד. וענין נשיקה הוא חיבור לטהרה ויש בזה משום חיבוב מצוה. שם סעי' ד':" + ], + [ + "טעם. שהעולם אומרים אם קורין בתורה ג' ימים רצופים יבא גשם. משום שכתוב וילכו שלשת ימים ולא מצאו מים וע\"כ התקינו שלא יהא ג' ימים בלא תורה וע\"כ אם קורין ג' ימים רצופים יבוא גשם ויהי מים. ועי' פ' מרובה דף פ\"ב ע\"א וע\"ל סעי' ק\"צ:", + "קונטרס אחרון
ולא מצאו מים. ובספר שו\"ת הד\"ר כתב וז\"ל ראיתי בס' מ\"מ שהזהיר להב\"י ז\"ל לטבול בבו\"ה ושמעתי מקפידין שלא יעבור ג' ימים בלא מים. כי אין מקרא יוצא מידי פשוטו שלא ילכו שלשת ימים בלא מים וראיתי בשו\"ת מן השמים דזה מעכב הגאולה ח\"ו עכ\"ל וראיתי בספר א' רמז לזה בפסוק הוא יתחטא בו ביום השלישי.", + "יבא גשם ויהי' מים. בספר הברית ח\"ש מאמר י\"א ובס' העולמות כ' סימנים שיודעים אם הגשם מעותד לבוא. נודע מכל הנמצאים מודעת זאת מן המדבר. כי ירגיש האדם כאב וכובד ראש. והמוכה שחין יחכך ביותר. והחולה ירגיש בצערו יותר. ומודעת זאת מבעלי חיים. החתול מסרק בשערו העופות מבדילים נוצותיהם התרנגול קורא. התרנגולת מתפלש' בעפר. הטווסים שואגים במר נפשם. האווז ובר אווז ושאין עופות המים מתוועדים אל שפת הנהר ופורשים כנפים דא לדא נקשן וצעקתם רבה היא. כל שרץ השורץ על הארץ יוצא חוצה מן האשפתות. הצפרדעים נחים. הדבורים יושבים בכוורת שלהם. ואינה יוצאים מפתח ביתם החוצה. ומודעת זאת מן הצומח כי עלי האילנות יתנועעו בלי נשיבת רוח. ומודעת זאת מן הדומם. האבנים יזיעו. המלח יתלחלח. על פני המים יתראו אבעבועות רבות. וכדומה לזה יש סימנים רבים ע\"ש.
השמש יבשר הגשם. אם הבוקר יתאדם אור בתערובות צבעים. אם יעטרוהו עננים גסים ושולח נצוציו לצד צפון ובדרום הוא עכור אז יורה גשם ורוח. אם במזרח או במערב יתלבן. אם ביציאתו על הארץ נראה בכמות גדול חוץ ממנהגו. אם יראה קרוב לשמש במזרח או במערב עגול בהיר יורה על הגשמים או רוחות. אם בקיץ בעלייתו תארו לבן יורה על הברד. אם בשקיעתו נראים נצוציו זכים ואדומיים יגיד הצחות ואם עכורים יבשרו הגשם*ובספר רזיאל המלאך כתב אם יציצו ניצוצי שלהבת החמה טרם יזריח יגידו על חוקות הסתיו והחורף. ואם כזרוח השמש יהוה מסביבות הקפה עגולה יגיד על חורף וסתיו. אם יבער השמש לרוב וישלח ניצוצי זהר שלה בו כלפידי אש ויורדף מכולן מגיד על מטר עם רוח יחד: .
אם השמים אדומים בשקיעתו יורה הצחות. וכן אם בעלייתו מתפזרים העבים. וכן אם יעטרוהו עבים קטנים בזריחתו או בשקיעתו או אם יתאדם השמש במערב אחר הגשם.
הירח יורה על הגשם. אם יראה בכמות גדול ועב ביותר. אם ביום שלישי למולד יהי' רוח תדע שביום רביעי בו ירד הגשם. אם בששה עשר למולד יראה הירח בתמונות אש הבוער אז יהי' קרובים הסערים החזקים. הנוטה ללובן יגיד הגשם. והאדמדם הרוח:
עננים הנוטים לגוון הירוק והשחרות מביאים ברד. קיטור או ערפל היורד מלמעלה למטה מזככים השמים. עננים אם יאדימו בעלות השמש סוף הגשם לבוא לעת ערב. אם יאדימו בשקיעת החמה מבשרים הצחות למחרתו.
קשת בשחרית. הוא אות הגשם. ואם בערב הצחות. בצד מערב מביא הרעם. ואם לצד מזרח יעיר על מובחרי הזמנים. אם ירעם בבוקר יורה על הרוחות. ואם בצהרים יודיע הגשמים. אם יבריק בעת צח וצלול תהי' התחלה לסערות העתידות:
אותות הרוחות. אם השמש בשקיעתו יהי' אחריו עננים אדומים. וכן באדמימות הלבנה וביותר במילוי הירח יורה על הרוח המופלג. וכן עיגול או זר סביב לשמש יורה כמו כן על הרוח הגדול. הרוח הדרומי המנשב בנחת יגיד הצחות והחזק סופו מטר." + ], + [ + "טעם. המנהג הפשוט שאפילו כהן ע\"ה קודם לקרות התורה לפני חכם וגדול ישראל ואפי' אם הכהן רוצה למחול על כבודו ולחלוק כבוד לרבו או למי שגדול ממנו אינו רשאי לעשות כן. משום דלא ליתא לאנצויי ולמימר כל אחד אנא נמי קרינא ברישא. מס' גיטין דף נ\"ט ע\"ב:*ועי' לבוש ס' קכ\"ה סעיף ד' דלאו דוקא בשבת וי\"ט. אלא אפי' בב' וה' דבזמנינו זה אין העם טרודין כ\"כ במלאכתן ושכיחי רבים בב\"ה בשני ובחמישי כמו בשבתות ויו\"ט בימיהם ויש בו כבוד גדול למי שקוראין ראשון לכך חוששין דלא ליתא לאנצויי משא\"כ בסעודה ועי' פ\"מ סי' קס\"ז ס\"ק ל'. כתב מ\"א שם ס\"ק ל\"ג דגם בסעוד' נהגו ליטול רשות מכהן וכן נכון דהא מצוה להקדימו א\"כ אסור לברך בלא רשותו ולא מהני מה שאומר ברשות אם לא נתן לו הכהן רשות ע\"ש:
ועי' מטה משה אות ר\"מ וז\"ל אם אין שם כהן נתפרדה החבילה ואמרינן כל הגדול מחבירו קודם את חבירו. אם לוי גדול קודם לישראל ואם ישראל גדול קודם ללוי וכן מצאתי בשם הגדול רבי שמואל בר דוד ז\"ל וכן כתב גאון אחר ז\"ל וכן הורה מהר\"י סג\"ל וכן ראיתי נוהגין ע\"ש:
והעולה למגדל עולה בפתח שהוא לו בדרך קצרה. משום כבוד הציבור שלא ימתינו עליו עד שיבא ממקומו ויברך ויורד לו מן המגדל בפתח אחרת שהיא לו בדרך ארוכה עד מקומו שלא תהא נראה כמשוי עליו ואסמכו' אקרא דיחזקאל דכתיב הבא דרך שער צפון להשתחוות יצא דרך שער נגב וגו' לא ישיב דרך שער הבא בו כי נכחו יצאו כו' ואם שני הדרכים שוין לו עולה בפתח שהיא לו בדרך ימין משום כל פנות שאתה פונה לא יהי' אלא דרך ימין. לבוש סי' קמ\"א סעיף ז'. וצריך לקרות מעומד ואפי' לסמוך עצמו לכותל או לעמוד אסור אא\"כ הוא בעל בשר. או\"ח שם. כתב העולת תמיד שם סק\"ג בשם מהר\"ם מינץ סי' פ\"א מי שהוא בעל בשר וצריך להשען לא ישען על המפה דהוא תשמיש של מצוה אלא יסיר המפה וישען על העץ ע\"ש. ועי' תוס' מגילה דף ל\"א ע\"ב בד\"ה משה: ", + "קונטרס אחרון
קרינא ברישא. ועיין פמ\"ג סי' קל\"ה סק\"ז דמי שביטל מ\"ע זו דוקדשתו במזיד. וקרא ישראל במקום שיש כהן לוקה מכות מרדות. ועי' מ\"א שם וז\"ל דאם המנהג לקנות במעות מי שקרא ראשון בהתחלת התורה בבראשית אם קונה ישראל מוחל הכהן על כבודו ויוצא מביהכ\"כ ופעם א' לא רצה לצאת הכהן מביהכ\"נ. ומותר לכפותו ע\"י השלטון לצאת מביהכ\"נ כדי שלא יתבטל המנהג וכבוד התורה ע\"כ. ובשם כנה\"ג כ' דאפי' לא יצא יקרא הישראל ע\"ש. ואין להתקוטט בעבור שום מצוה שהרי הצנועים מושכין ידיהם מלחם הפנים. מ\"א סי' נ\"ג ס\"ק כ\"ו:", + "אלא אפי' בב' וה'. עי' בהגהות רב\"פ על הש\"ע סימן קכ\"ח ס\"ק ל\"ט על הט\"ז שכ' דאם הכהן מוחל לא' מותר לקרותו במקומו כי זה כבודו שבידו לחלק הקריאה ראשונה למי שירצה ואומר זה נקרא ראשון תחתי. משא\"כ כשאומר הכהן שביד הממונה יהיה רשות לקרות למי שירצה אז אינו יכול למחול. ועל מה שכתב במ\"א סי' קל\"ה סק\"ו דאם הכהן קורא את שמע או עוסק בברכות של ק\"ש אין לקרותו. עי' שערי אפרים שער א' ס\"ג שכתב שאם קראוהו שיעלה ויברך רק שלא יקרא בתורה אם הקורא רק ישתוק לגמרי ויטה אזניו לשמוע מפי הקורא ואין הפרש בין כהן ללוי וישראל בדין זה ע\"ש:
אם קראו לכהן או ללוי ואינם שם לא יקראו לאחר בשמו שלא יאמרו על הראשון שהוא פגום. אלא יאמר להאחר עלה אתה. ומותר לקרות בנו תחתיו. אבל אביו אסור עיין מ\"א סי' קל\"ה ס\"ק י\"ח. וכן אם הכהן או הלוי עומדים בתפלה יכולין לקרוא לאחר בשמו. שם ס\"ק י\"ז. וכן אם קראו לא' מהם לאחרון או למפטיר בשבת ויו\"ט יכולין לקרוא לאחר בשם. וכן אם קראו לישראל ואינו שם יכולין לקרוא לאחר בשם. כי בישראל לא שייך פגם. קיצור ש\"ע סי' כ\"ג אות י\"א.
אם אין לוי בביהכ\"נ קורין להכהן שקרא ראשון במקום לוי ויברך פ\"ב לפניה ולאחריה (סי' קל\"ה) ובספר ארחות חיים שם אות ה' כתב בשם הרבה פוסקים כשאין לוי לא נכון שיצא הכהן מביהכ\"נ כדי שלא יצטרך לברך ב' ברכות רק יכול לברך ב' ברכות גם במקום לוי:
עיר (וכן ביהכ\"נ) שכולה כהנים קורא כהן אחר כהן. ואם יש ישראל א' ביניהם אותו ישראל קורא ראשון מפני דרכי שלום. סי' קל\"ה סעי' י\"ב ואם יש ישראל א' או ב' ולוי א' או ב' והשאר כהנים קורא כהן לוי ישראל ואח\"כ הכהנים. ואם יש לוי א' או ב' והשאר כהנים יקרא לוי תחלה ואח\"כ כהן אחר כהן. ט\"ז שם ס\"ק י\"א. ומ\"א שם ס\"ק כ' כתב בשם לבוש דאם יש שם ב' ישראלים וב' לוים יקרא כהן לוי ישראל. כהן לוי ישראל והשביעי יהי' כהן ע\"ש. ועי' פמ\"ג שם ס\"ק י\"א שכתב דגם הט\"ז סובר דביש ב' לוים וב' ישראלים שיקרא כהן לוי ישראל כהן לוי ישראל והשביעי יהי' כהן ע\"ש. דין זה יכול לבוא הרבה פעמים בשמחת תורה כשיש עולין הרבה וקורין הרבה פעמים:
אין לטלטל ס\"ת לקרות אלא לאדם חשוב או לחולה עי' מ\"א שם ס\"ק כ\"ג. וגם אצל האבל מוטב להתפלל בלא קריאה כמבואר להדיא בש\"ע סימן שד\"מ סעיף י\"ח:", + "שהוא לו בדרך קצרה. ובשו\"ת חת\"ס סימן קפ\"ז כתב דימין עדיף מדרך קצרה." + ], + [ + "טעם. שתקנו חז\"ל שלא יקראו פחות מי' פסוקים ביום שקורין ג'. מפני שאין נקרא קריאה חשובה בתורה פחות משיעור זה. טעם. כשקורין פרשת עמלק שאין בה אלא ט' פסוקים לא רצו חז\"ל להוסיף עליהם איזהו פסוקים מלמטה או מלמעלה. מפני שעמלק גרם להיות השם והכסא חסר כדכתיב כי יד על כס יה כך יהי' פרשותיו חסירים. לבוש סי' קל\"ז סעיף ב' ועי' תוס' מגילה דף כ\"א ע\"ב בד\"ה אין ובדף כ\"ב ע\"א בד\"ה אין ע\"ש:" + ], + [ + "טעם. שאין מוסיפין בשני ובחמישי יותר משלשה. משום ביטול מלאכה. ושבת במנחה. סמוך לחשיכה הוא שהרי כל היום היו רגילים לדרוש ואין מפטירין משום האי טעמא. רש\"י מגילה דף כ\"א ע\"א. וע\"ל סעי' שכ\"א וסעי' שע\"ט וסעי' תתפ\"ז וע\"ל סעי' נ\"ה:*כתב א\"ר סי' ק\"מ דבכ\"מ שצריך לברך פעם שנית א\"צ לברך רק ברכת אשר בחר בנו אבו. ברכו א\"צ לומר עוד הפעם. וכל מקום שצריך לחזור ולברך צ\"ל בשכמל\"ו על שהוציא ש\"ש לבטלה ואם נזכר קודם שאמר אמ\"ר. יסיים ויאמר למדני חוקיך שיהא נראה כקורא הפסוק ע\"ש. ועי' או\"ח סי' ר\"ו סעיף ה': ", + "קונטרס אחרון
כקורא בפסוק. ואם אמר אמ\"ה שאז א\"א בו לסיים למדני חוקיך. אז יש לסמוך שיסיים הברכה אחר שגלל למקום הראוי. ואף אם יש שהות קצת לפי שהפסק שתיקה אינו חשוב הפסק כ\"כ. שערי אפרים:
ועי' באה\"ט או\"ת סי' קס\"ו סק\"ב בשם ע\"ת ומהרש\"ל דבדיעבד אף שתיקה מרובה או הילוך כ\"ב אמות לא הוי הפסק. ועי' מ\"ז יו\"ד סי' י\"ט סק\"ד דמ\"ש רמ\"א או\"ח סי' קס\"ו ואם שהה כדי הילוך כ\"ב אמה מקרי הפסק. פירושו דלכתחלה אין לעשות כן. אבל דיעבד א\"צ לחזור ולברך ע\"ש. וא\"כ ה\"נ הוי כדיעבד:
ועי' ט\"ז סי' קמ\"ו דמהר\"ם הי' מחמיר ועמד בשעת קריאת התורה ובשעת אמירת ברכו פשיטא שצריך לעמוד ואיתא בירושלמי כל דבר שבקדושה בעי למיקם ארגליו. ומטעם זה נראה דכשהקהל רוצין לישב אחר אמירת הש\"ץ ברכו לא ישבו עד שיאמרו תחלה ברוך ה' המבורך לעולם ועד ע\"כ. ועי' מ\"א שם סק\"ו דכתב ג\"כ דבשעת ברכת התורה צריכין הכל לעמוד דהוי דבר שבקדושה ע\"ש.
ובספר שברי לוחות להרמ\"ע מפאנו זצוק\"ל כתב שמעתי מי שהביא ראי' לקיים חיוב העמידה לדברים שבקדושה מן הבבלי דר\"ה דקאמר תוקעין ומריעין כשהן יושבין ותוקעין ומריעין כשהן עומדים אלמא בחזרת מוסף ודכוותא צריך לעמוד.
ובסידור האריז\"ל כתב שהי' מנהגו לישב בשעת קריאת התורה ולעמוד בעת הקדיש וחוזר ויושב. וזהו כשיש אליממרא בביהכ\"נ דהוי רשות בפ\"ע אבל כשקורין על שלחן בלא אליממרא צריכין לעמוד ולישב בין גברא לגברא. ובש\"ע האריז\"ל כתב דמה שכתב בירושלמי דבכל דבר שבקדושה בעי למיקם ארגליו זה אינו מהירושלמי עצמו רק חכם א' עשה ההג\"ה ואח\"כ הדפיסו בירושלמי וטעות הוא. והוא ז\"ל הי' נוהג כי בכל הקדישים שלאחר העמידה דשחרית מנחה וערבית הי' נשאר מעומד ובשל תתקבל של חזרת ס\"ת להיכל והי' עונה איש\"ר ואח\"כ הי' יושב ע\"כ. וכתב שם מכאן נראה כי הקדיש שאומרים אחר קבלת שבת שאז אדם עומד שצריך לענות אותו קדיש קודם שישב:
ובספר התשב\"ץ אות קפ\"ב כתב דמירושלמי (דמגילה דף ע\"ד) גבי ההוא דהוה סמוך בשעת שהי' קורא בתורה ואמר ליה אידך כנתינתה כך קריאתה מה נתינה באימה ובעמידה אף קריאתה באימה ומעומד. משמע דוקא הקורא בתורה צריך לעמוד אבל האחרים מותרים לישב וכן נהגו ע\"כ:
כתב בס' ארחות חיים סי' קמ\"ו בשם ם' טוב עין דאם כולם קמים בקריאת עשרת הדברות אין לשום יחיד לישאר מיושב כיון שנהגו אחרים לעמוד ע\"ש:
ובספר לדוד אמת להגאון הקדוש חיד\"א זצוק\"ל סי' ז' כתב וז\"ל אם כל הצבור עומדים בעת קריאת י' הדברות אינו נכון ואם איזה יחידים עומדים לית לן בה ולפמ\"ש בריש מח\"ב דהאר\"י לא שאני ליה בין יחיד לצבור א\"כ אפי' יחיד לא יעמוד. אמנם יש מקומות שפשט המנהג שכל הקהל עומדים:" + ], + [ + "טעם. דנוהגין ביום שיש בו שני ס\"ת דמוציאין בב\"א. משום כבוד הציבור שלא ימתינו עד שיוציאו עוד ספר. ישועות יעקב סי' קמ\"ז ס\"ק ה' ועי' מ\"א שם ס\"ק י':*יום שיש ב' ס\"ת ונמצא טעות בראשונ' אין ליקח השניי' אלא מוציא תיכף אחרת. באר היטב מטיקטין. ואפשר הואיל והוכנה השנייה למצותה אין לשנות. ומיהו אם יצטרכו להמתין זמן רב עד שיביאו ס\"ת ממקום רחוק. או בשני' לא יצטרכו לגלול כי סמוך הוא לפרש' ראשוני' יראה ליקח שנייה מיד מפני כבוד הצבור. נועם מגדים: ", + "קונטרס אחרון
מפני כבוד הצבור. ואם טעה והוציא הב' תחלה מן ההיכל ואח\"כ הא'. ש\"ד לקרות בס' שהוציא באחרונה. וליכא פגמא דראשון. עי' זכור לאברהם אות ס'. ועי' לבוש סי' ק\"מ סעי' ג' כשהוציאו שני ס\"ת ונתחלפו והניחו האחרונה תחילה ופתחו אותה צריכין לגוללה וליקח הראשונ' תחלה ולא אמרינן יגללו בשניי' עד המקום ההוא. דאין גוללין בצבור. ואף די\"ל גם זה טורח י\"ל כ\"א למה שהוכנה כן יעשה. וע\"ש סי' קמ\"ד סעי' ג' ועי' פמ\"ג שם במ\"ז ססק\"ד." + ], + [ + "טעם. דביום שיש ב' ספרי תורה אין מסלקין הראשונה עד שכבר הניחו השנייה על השלחן. כדי שלא יסיחו דעתן מן המצות ומניחין השנייה על השלחן קודם הקדיש כדי שיאמרו הקדיש על שתיהן. מ\"א סי' קמ\"ז ס\"ק י\"ב. ובחוה\"מ של פסח א\"א קדיש עד אחר שקרא הרביעי שנשלם מנין הקרואים. מ\"א סי' ת\"צ ס\"ק ד'. ואחר שקרא הרביעי מניח הראשונה ג\"כ על השלחן כדי שיאמרו הקדיש על שתיהן כדלעיל. ד\"ח דין קדיש וסדר הפטרה*ועי' לבוש במנהגים סעי' כ\"ג דכשקוראים מפטיר בס\"ת שני אזי כשאומרים קדיש קודם קריאת המפטיר בס\"ת שני צריכין להניח הס\"ת אצל הראשון בשעת הקדיש כדי שיחזור הקדיש גם עליה. אבל בר\"ח טבת וכן בחוה\"מ פסח שאומרים הקדיש אחר שקראו בס\"ת השני לא יניח אצלה הס\"ת הראשון כיון שכבר קראו בה והכל יודעין שהקדיש חוזר גם עלי': ועי' פ\"מ סי' תרפ\"ד ס\"ק ה' דביום שיש ג' ס\"ת כשאומרים קדיש על השני' מניחין השלישית אצלה לא הראשונה דפשיטא שהקדיש על הא' ג\"כ קאי ע\"ש:", + "קונטרס אחרון
על האחד ג\"כ קאי. וכשאין רק ס\"ת א' נכון לומר הקדיש קודם גלילה לקריאה שניי'. כדי שלא יהא הפסק בין קריאה לקדיש והרי קאי על כל הקריאות. אשל אברהם סימן קמ\"ז. אם יש שבעה ב\"א שלא שמעו קריאת התורה יכולים להוציא ס\"ת פ\"ב או פ\"ג ולקרות בשבילם רק צריך להיות עשרה שישמעו הברכות כמו שאר דבר שבקדושה. ונכון להוציא זה הס\"ת שקראו בו מקודם. שם סי' ס\"ט. ועי' בס' ארחות חיים שם." + ], + [ + "טעם. שס\"ת אינו מנוקד. כדי שיוכל האדם לדרוש מה שירצה. כי האותיות כשאינם מנוקדות סובלות כמה כונות ומתחלקות לכמה ניצוצות. וזה טעם. שלא ננקד הס\"ת. כי משמעות כל תיבה לפי הנקוד ואין משמעותם עם הנקוד כ\"א ענין אחד ובלי נקוד יוכל האדם לדרוש כמה ענינים נפלאים רבים ונכבדים. דבש לפי בשם רבינו בחיי ז\"ל:" + ], + [ + "עוד טעם. שס\"ת בלי נקודות. משום שהתורה ניתנה בכל לשון ואם היה נקוד לא היתה סובלת רק לשון הקודש אבל בלי נקודות יכול לסבול כל לשון. נחלת יעקב פ' חיי בשם ספר מכבי יהודא:" + ], + [ + "טעם. לסיום התורה ופתיחתה. כי אמרו רז\"ל רחמנא ליבא בעי ע\"כ לב כולל כל התורה. דברי אמת:", + "קונטרס אחרון
ובספר אמרי צדיקים ח\"ש כתב בשם הרב הצדיק הקדוש מוהר\"ר חיים מקראסני זצוק\"ל עפ\"י מה דאיתא (מגילה ט') במעשה דתלמי המלך שאסף ע\"ב זקנים וכתבו לו אלהים ברא בראשית ופרש\"י שלא יאמר בראשית שם הוא וב' רשיות הן הא' ברא את השני וקשה באמת מפני מה לא התחילה התורה באלהים ברא בראשית. אך דאיתא בשביל ישראל שנקרא ראשית ברא עלמא. והוא לא יקבל זאת. לכן כתבו לו אלהים ברא בראשית. וזה פי' לעיני כל ישראל מותר לכתוב בראשית ברא אלהים אבל לתלמי הוצרכו לכתוב אלהים ברא בראשית:
ובספר בוצינא דנהורא כתב לעיני כל ישראל בראשית. לקשר סיפא לרישא. היינו התורה הנקראת ראשית ניתנה לעיני כל ישראל כלומר כל או\"א מישראל רואה בהתורה כפי יכולתו. וזכות וטוהר עינים שלו:
כתב בספר בית לחם יהודא סי' רע\"ח בשם מהר\"ם מלובלין סי' ח' שיש ליזהר ולהחמיר שלא לעשות שום תיקון הס\"ת ע\"י אשה הן לגרור המחקים והן לתפור היריעות ולחברם יחד בתפירות גידין ובדיעבד אם תפרה אם אפשר בקלות להתיר לתפירות שתפרה האשה הוא יותר טוב כו' וצריך לזרז הסופרים ולענשם שלא לעשות שום תיקון ע\"י אשה או קטן. ועי' נחלת צבי יו\"ד סי' רפ\"א סעי' ג' מש\"כ בזה." + ], + [ + "טעם. שאיפסקא הלכתא כר' אשי (בהקומץ) שצריך לסיים לעיני כל ישראל בסוף התורה באמצע שטה. להורות שלא בא לסופה ותכליתה של תורה. אגד\"פ בסופו אות ו': " + ], + [ + "טעם. שאנו קוראין להתפלות של שחרית מנחה וערבית דאבנין. כי תפלות אבות תיקנום. מגיד תעלומה:" + ], + [ + "טעם. שעושין בנין בילעמיר בבהכ\"נ. כדי דלהוי רשות בפני עצמו. שהרי אין היתר לישב אלא מטעם דהס\"ת ברשות אחרת כמ\"ש רמ\"א ביו\"ד סי' רמ\"ב סעי' י\"ח. ועי' ט\"ז שם ס\"ק י\"ג דה\"ה נמי על השלחן שהוא גבוה מי' טפחים ורוחב ארבע שגם הוא רשות בפני עצמו שאין צריכין לעמוד. וכן אין חיוב לעמוד בזמן שפותחין ארון הקודש רק שעושין כן מפני הכבוד ע\"ש:" + ], + [ + "טעם. שאמרו ז\"ל שבכל ביהכ\"נ יהי' י\"ב חלונות. לפי שכל א' מי\"ב שבטים ב\"י יש לו חלון אחד ברקיע כפי בחינת נשמת שבטו וממונים בכל ביהכ\"נ י\"ב שרפים נגד שבטי יה. וכל שרף מעלה תפלת בני שבטו דרך חלון ומדרגה הקדושה המתווך לנשמתו*בספר ארחות חיים סי' ק\"נ כתב בשם ס' שדי חמד ובשם הה\"ג מהר\"ש העליר ובשם שאר גאונים שאסרו לעשות במשקוף ביהכ\"נ או בארון הקודש צורות נפש חיה בולטים שלמים צורות אריה או נשר וכיוצא ע\"ש [הערת המדפיס: ועי' ברכ\"י סימן קמ\"א סעיף ו' שכתב וז\"ל צורות הבהמות חיות ועופות ודגים בביהכ\"נ או בבית מקום שמתפללין בקביעות פשיטא דאסור כדברי רבינו אליקום שהביא הב\"י וכל הראיות שהביא בב\"י כנגדו יש לגמגם בהם והמורים היתר להתפלל בקביעות במקומות שיש צורות אלו עתידין ליתן את הדין ע\"ש. ועי' באה\"ט שם ס\"ק כ\"ג. ועי' פתחי תשוב' שם סקי\"ז בשם ספר יערות דבש ח\"א דרוש ב' שמזהיר מאוד שלא להיות בתוך הבית צורה מצוייר בכותל או בלוח אף דעל פי הדין אין איסור רק בצורה בולטת מ\"מ יש להזהר ע\"ש:
ועי' יד אפרים שם בשם שאלת יעב\"ץ ח\"א סימן ק\"ט שמר אביו הגאון ח\"צ נקרא מקהל ספרדים אשר בידו לזכותם להקביל אור פניו ולא יכלו לו אנשי שלומו לפתותו ולהעבירו על דעתו דעת עליון להניח לצייר דמות דיוקנו ומשוח בששר אף דבציור של צבע רוב הפוסקים ככולם ס\"ל שאין בו חשש איסור ומה גם בחצי פרצוף בלבד לית דחש כה\"ג. מ\"מ לא רצה אף שהפצירו בו הרבה מרוב חסידותו וקדושתו והם לא נחו וע\"י אומן מופלא נעשה כל ציור פרצוף פניו הנורא בזריזות עצום שלא בפניו ואור פניו לא נפל ולא חסר ממנו מאומה מהשווי כמעט רק נשמת רוח חיים ונעשה ממנו טופסים כו' ע\"ש. ועי' קונטרס אחרון לטעמי המנהגים. בהשמטות לסעי' תתרכ\"ב בד\"ה ובספר יע\"ד:] שפתי צדק פ' ל\"א:" + ], + [ + "טעם שמכין ג\"פ לקריאה לבהכ\"נ. משום שכל אדם יש לו ג' שותפין אביו ואמו והקב\"ה. וע\"כ מכריז השמש שהג' חלקים יבואו ויהללו וישבחו ויפארו לאל הכבוד. גאולת ישראל: " + ], + [ + "טעם. שנוהגין להכות ג' הכאות בהְהַמַיִר שקוראין בו לבית הכנסת ואם מת ח\"ו איזהו אדם אזי אין מכין רק שני הכאות. כי האדם כשהוא חי אזי יש בו ג' שותפין הקב\"ה ואביו ואמו וכשהוא מת אז השי\"ת נוטל לו חלקו והיא הנשמה וחלקי אביו ואמו נשאר מונח לפניהם. ע\"כ מכה בו השמש ג' הכאות ומרמז להאדם שיזכה ע\"י ההליכה שילך לביהכ\"נ שיהי' בו השלשה שותפין שלו בשלימות והיינו שיהי' חי ויאריך ימים. וע\"כ כאשר מת איזהו אדם מכין ב' הכאות שמרמזין בו שיש בעיר אדם כזה שאין לו כ\"א ב' שותפין דהיינו שהקב\"ה חלק את עצמו מן השותפות ונטל את חלקו והיא הנשמה הק' והוא סימן לדבר הק' הזה. שם:" + ], + [ + "טעם. למנהג ישראל הק' שקוראין לזה שמכה בו השמש השלשה הכאות וקורא על ידו לבית הכנסת בשם הַמִיר. כי הנה איתא בגמרא מי שיש לו בית הכנסת בעירו ואינו הולך בו נקרא שכן רע שנאמר הוי על כל שכיני הרעים וכו' נמצא בזה שמכה השמש הג' הכאות וקורא על ידו לביה\"כ גורם הוא שלא יהי' נקרא בשם שכן רע נמצא ע\"כ קוראין אותו בשם המ\"ר כי תיבת המ\"ר ר\"ת \"הרחק \"משכן \"רע כי זה ההמ\"ר הוא המזהיר לאדם לך לבה\"כ והרחק עצמך שלא תהי' נקרא שכן רע ח\"ו והוא מרמז לדבר הק' הזה. שם:*כתב בספר הגן ודרך משה וז\"ל ליזהר מאוד כל אדם שלא יתפלל רק בבהכ\"נ אף אם יתפלל ביחיד כי המשחיתים חומסים וגוזלים התפל' שמתפלל אדם שלא במקום קבוע ומה יעשה שינצל מהגזלנים האלו יקח לעצמו עמו שומרים. דהיינו מנין שיתפלל בציבור. והיחיד בישוב יקבע לו מקום מיוחד לתפלתו. ואז השכינ' שורה באותו מקום כו' ובאתי להזהיר לבני ישובים במקום שאין להם מנין או אם הוא אנוס ואין לו פנאי להתפלל במנין איך יתנהגו בקביעת מקום להתפלל. תיכף בבואו לדור באיזה בית ראשית חכמה יראת ה' יבחר לעצמו מקום קבוע יפה ונקי ויאמר בפה מלא זה המקום אני בוחר להתפלל לשם יחוד קב\"ה ושכינתי' בשם כ\"י להיות מקום קבוע להתפלל אני וביתי וכל ישראל ויהי רצון שתשרה שכינה במקום הזה כמו בכל בתי כנסיות שבישראל. ואם יאמר כך אזי הוא בקדושתו כקדושת בהכ\"נ ותפלתו מקובלת בתוכה. ואף בבהכ\"נ עצמו צריך לברר לו מקום א' להתפלל שם תמיד. ולא היום במקום זה ומחר במקום אחר. וע\"ז מביא משל נאה בכתבי האריז\"ל למלך שרוצה ללכוד חומת העיר ורוצה לעשות נקב בחומה אזי לוקח קנה השריפ' שקורין (דיא ביק\"ש) ויורה כמה פעמים במקום א' עד שינקב החומה. אבל אם הוא טפש ויורה פעם א' כאן ופעם א' במקום אחר אז החומה נשארת שלימה. ולא יועיל כל פעולותיו שעשה. כך מיום שחרב בהמ\"ק נעשה הפסק חומות ברזל בינינו לאבינו שבשמים. והתפל' שלנו הוא כמו קני השריפ' ואם אדם מתפלל כל פעם במקום א' אז תפלתו עושה שביל א' לנקוב החומה של ברזל. ואם לאו לא יכול לנקוב. ובקהלות גדולות ישכור לעצמו מקום קבוע כו' וכל אדם יאמין שהדלות ויקרות ומיתת בניו ח\"ו באים לאדם ואין לו הצלחה במו\"מ שלו בעבור שאינו מתפלל במקום קבוע. ואביא לך ראי' מן התור'. מלבד מה שיש בזוהר ובכתבי האריז\"ל שידוע שהתפל' שלנו במקום קרבן. ובקרבן כתיב באחרי מות. איש אשר ישחט מחוץ למחנה וגו' ונכרתה הנפש ההיא וגו' והקרבן בא לשדים כדכתיב ולא יזבחו לשעירים. חוקת עולם לדורותם. וקש' האיך יהי' אם המקדש חרב אלא הבהכ\"נ שלט עכשיו במקום מחדש כמ\"ש ואהי' להם למקדש מעט והתפל' היא במקום קרבן. וא\"כ כשם שקרבן הנשחט חוץ למקדש הי' עונש כרת והקרבן הי' לשדים. אף עכשיו בתפל'. וכן צריך להיות בבהכ\"נ או במקום קבוע שהוא דומה לבהכ\"נ. ואם ח\"ו מתפלל ביחידי בביתו אזי מביא התפל' דוגמת הקרבן לשדים כנ\"ל וחייב ג\"כ כרת ב\"מ. ואם הוא חי אף שמתפלל כמה פעמים בביתו אז יורד מנכסיו ועני חשוב כמת או שבניו מתים בחייו ח\"ו ג\"כ חשוב כמת והירא וחרד על דבר ד' והרוצה ליזהר מהדלות ומיתת בניו ומכ\"ש ממיתת עצמ' יעשה לו מקום קבוע אף בישוב להתפלל תמיד במקום אחד עכ\"ל ע\"ש:
ובספר משכיל אל דל כתב יש כמה בני תורה ויראי ד' מהמון שמבטלין זמן תפלה לילך לביהכ\"נ ולהתפלל ברבים ולשמוע קדיש וקדוש'. וכן מבטלין ת\"ת מלקבוע עתים לתור' וגם אין משיאין בנותיהם לת\"ח. הגם שהם באמת אוהבי תור'. מחוסר אמונה ומחולשת בטחון אשר להם באמרם ומה אם אני יגע במו\"מ שלי מבוקר עד ערב אם כל זה בדוחק ובזיעת אף אני מביא טרף לביתי. אם גם אבטל שעה אחת לילך לביהכ\"נ ושעה אחת לתור' וגם ארבה הוצאות ביתי להחזיק חתני על שלחני. מאין. המן הגורן. המן היקב. ומרגלא בפומייהו שלא יחשב לי לעביר' ביטול תור'. וביטול תפלה. כי השי\"ת יודע ועד שכוונתי לישא וליתן באמונ'. ולא להונות ולא לעשוק ולא לגזול חלילה. ולגדל את בני ובנותי על דרכי התור' והירא'. ולפרנס אשתו ובניו נקרא עושה צדקה בכל עת. ועוסק במצוה פטור מן המצוה. ובאמת טענה זו טענת שקר הוא וכך הוא דרכו של יצה\"ר להתלבש באדרת שער למען כחש ואומר לרשע צדיק אתה לא פעלתי און. אלא האמת הברור הוא שבודאי עתיד אתה ליתן את הדין על ביטול תורה ותפל'. אב\"א סברא ואב\"א קרא. משום שהחריצות והשתדלות של אדם להרבות עושר. הבל הוא בקרא כתיב לא לחכמים לחם ולא לנבונים עושר וכו'. וחנה אמרה ד' מוריש ומעשיר ומי שאומר כחי ועוצם ידי עשו לי את החיל הזה הוא כופר בהשגחת השם. אב\"א סברא. פקח עיניך בכל מקום ומקום מי הם העשירים ע\"כ צריך אתה להודות על האמת שאם ה' לא ישמר עיר שוא שקד שומר. גם תראה בעיניך כמה ב\"א שהמה סוחרים מומחים ומובהקים ויודעים ומבינים בכל מיני מסחר וטורחים ויגעים יומם ולילה ועם כל זה אין להם לחם לפי הטף. ולהיפך תראה כמה ב\"א שלא חלק להם ד' חכמה ודעת וגם הם עצלים במלאכתם ועם כל זה יש להם מקנה וקנין לרוב. מזה נרא' בעליל שיד ד' עשתה זאת והוא קוצב קצבה וגוזר מי יעני ומי יעשר ועליו אין להוסיף וממנו אין לגרוע כו' ע\"ש: " + ], + [ + "טעם. שהזהירו ז\"ל להדליק נרות בבית הכנסת. מפני שדרשו ר\"זל (ישעי' כ\"ד) ע\"כ באורים כבדו ה' באילין פנסיא. כי הבית שמדליקין שם נרות הלא הוא מפואר ומכובד בעיני הבריות. כד הקמח:*ועי' בשו\"ת בית יצחק סי' י\"ט בשם הרב הגאון מו\"ה ליב זצללה\"ה האבד\"ק בריסק שהכריז וגזר בחרם בצירוף גדולים הרבה דאפי' אם נודר אחד בפירוש על נשמת ר' מאיר בעל הנס להדליק נרות לבית הכנסת המעות שייך לא\"י. ונתעורר הרב הגאון מהרש\"ק זצלה\"ה מבראד דלמה לא יקיים נדרו בהדלקת נרות ולא עדיף מאומר הרי עלי עולה שאקריבנה בבית חוניו אם הביא בבית חוניו יצא ע\"כ. והאריך שם בפלפול עצום והעלה שם בסי' כ' דאף בנודר לנשמת רמבע\"ה להדליק נרות צריך לשאול על נדרו שנדר להדליק נרות ולשלוח לא\"י דנהי דהיכא שידע שהמעות שייך לא\"י אינו יכול לחזור מ\"מ חיישינן שמא לא ידע כלל שהמעות מרמבע\"ה שייך לא\"י ע\"ש. וצריך לנהוג כבוד בבהכ\"נ לכבדן ולרבצן ומעשה בר' יעקב בן יקר שהי' מכבד בזקנו לפני ארון הקודש. ס\"ח סי' קכ\"ח:
ובמ\"ר (במדבר ד') שעובד אדום נתברך בשביל שכבד הארון שהי' מדליק נר א' שחרית ונר א' ערבית. ונהגו להדליק נר בביהכ\"נ קודם שיכניס אדם שם. (כלבו). ועי' ט\"ז סי' קנ\"ד ס\"ק י\"א. הטעם. משום דאמרי' י' קדמה שכינה ואתי': ", + "קונטרס אחרון
בבית הכנסת. עי' לבוש סימן צ\"ד דכתב וז\"ל ודע שכל הארצות אלו שאנו מפוזרין בהם כולם הם כנגד מערבית צפונית של א\"י ואינם מכוונים במערב של א\"י ממש. לפיכך טוב ונכון כשעושין בית הכנסת שיזהרו שיעשו כותל המזרחי שעושין שם הארון ומתפללין כנגדו שתהא נוטה קצת לצד מזרחית דרומית ואז נעמוד מכוון כנגד א\"י וירושלים ובית המקדש וקדשי הקדשים. וגם לא יהי' כחוקת המינים שיאמרו אנו מתפללין כנגד השמש כמותם ע\"כ. ובס' קיצור של\"ה כתב בשם ל\"ח וז\"ל ואני רגיל לצדד מזרחית דרומית אם לא שאני מתפלל ועומד נגד דרום הארון שאז יהא נראה כהופך עורף ולא פנים כלפי הארון שאז אני הופך פנים למזרח בלבד ודי לי אז בשחיות שאני שוחה בנטייה קצת עכ\"ל:", + "לפני ארון הקודש. בס' יוסף אומץ אות ס\"ד כ' אסור לישב או להעמיד התינוק על השטענדי\"ר שמשימין עליו מחזורים ותפילת שמיוחד לקדושה. וכתב ר' אליעזר ממיץ אותן הספסלים שמושיבין עליו נערים בביהכ\"נ שאין הבעלים רשאין לחזור ולהוליכן לבתיהם לישב עליהם. ואע\"פ שנותנין אחרים המוטבין מהם תחתיהן אין לשנותן מקדושתן. והמחמיר תע\"ב ואפי' על השלחן שאוכלין עליו כ' בספר חסידים שאסור עכ\"ל:
וז\"ל ס\"ת סי' תתק\"כ דילד אחד עמד לפסוע על השלחן שאביו הי' משים תדיר ספריו. וכשרצה לאכול לחם לקח הספרים מעליו עד שאכל וכשירד הילד מהשלחן נחתך כף רגלו בסכין. אמר האב פשעי גרם שהנחתי לבני לפסוע על השלחן שהי' עליו ספרים. עוד כתב שם סי' תת\"י מי שאבד מעות בביהכ\"נ בלילה לא יקח נר מלפני ארון הקודש לבקש מעותיו לאור הנר שלפני הארון:
ועי' שע\"ת סי' קנ\"ד סק\"כ דבבתי מדרשות שחכמים ותלמידיהם קבועים ללמוד וללמד וצריכים לפעמים לעישון הטאב\"ק לא מטריחינן עלייהו ללכת לבית להבעיר שם את הפיפ\"א. שיש בזה משום ביטול תורה ובכה\"ג ודאי לב ב\"ד מתנה ומ\"מ בנר של תפלה יש להחמיר שאולי אין דעת המתנדבים נר למאור בשעת תפלה לזה. אבל בנר יא\"צ שדולק כל המל\"ע יש להתיר ע\"ש. ומ\"א שם כתב דאצל הנרות שנודרים לביהכ\"נ. וכן באותם שעומדים על המנורה אסור לקרות דבר של חול:
ובענין קדושת ביהכ\"נ עי' ט\"ז סי' קנ\"א סק\"ג דיש ליזהר באותם שעושין דף שקורין שטענד\"ר ומדבקים בכותל ועושין גומא בכותל שיוכל להחזיק שם ע\"י עץ אותו דף לאו שפיר עבדי*ועי' שע\"ת סי' קנ\"א ס\"ק ט\"ז בשם שו\"ת שאילת יעב\"ץ ח\"ב סי' נ\"ד דכותל ביהכ\"נ מבחוץ כקדושת ביהכ\"נ בפנים שלא להשתמש ושלא לנתוץ ממנו. ובספר דרכי תשובה יו\"ד סי' י\"א ס\"ק כ\"א כתב בשם הפרמ\"ג בספרו ראש יוסף על מס' מגילה דף כ\"ז דאסור להשתין על קיר ביהכ\"נ מבחוץ מה\"ט ע\"ש. . ובספר עיקרי הד\"ט סימן ל' אות כ\"א כתב בשם משאת בנימין ושאר פוסקים שאסרו לסתור בנין שהי' כתוב בכתב אשורית אתה אחד וכיוצא דבקליפת טיט הכותל יומחקו אותיות הקודש. רק יטלו כל החתיכה שנכתב בה אתה אחד וכיוצא ויגנז. ואם יפסדו האותיות ממילא יפסדו ע\"ש:
ובשו\"ת רצ\"ה סי' ק\"ג כ' בענין השמות הנכתבים בביהכ\"נ על הכתלים אסור למוחקם גם ע\"י עכו\"ם. ואין תקנה אלא ע\"י ישראל אומן שלא ישתברו ח\"ו הגעזומס. ואסור לקצוץ אותו אם לא לעשות אחר יפה במקומו. כמבואר באו\"ח סי' קנ\"ב דרק קלקול ע\"מ לתקן במקומו מותר:
ובספר כרם שלמה כ' על מה שכ' המ\"א סי' מ\"ה סק\"ב בשם רי\"ו מעשה שרקם א' פסוקי ויאמר על טליתו כו' מביא פסוקי התורה לידי זלזול כו' ע\"ש. מכאן תוכחה מגולה לזמנינו אלה שמדפיסין פסוקי ויכולו השמים וגו' על מטפחות השלחן ושייך עוד יותר שיביאו פסוקי התורה לידי זלזול. ומי שיש בידו למחות עושה מצוה ע\"ש. ובס' ארחות חיים סי' כ\"א בשם ס' מאורי אור שכתב לאסור מה שכותבים על בלי חרס המשתמשים לאוכל ומשקה כתב אשורית. בשר. חלב. פסח. משלות מנות. ואחר שבירתם מוטלים בבהכ\"ס ואשפות. וגם נוסף שרושמים שבתוכם מלכלכים במרק ע\"ש. ובתשו' רדב\"ז ח\"א סי' מ\"ה כ' דאפילו דברים של חול אסור לרקום בכתב אשורית שהכתב בעצמו יש בו קדושה רבה ואם כתב פסוקים מן התורה אפי' בכתב אחר אסור. ועי' ש\"ך סי' רפ\"ג בשם העט\"ז דהתירו לכתוב פסוקים על המפות של ס\"ת מפני שהם תשמישי קדושה ואסור לנהוג בהם קלות ע\"ש.
תיבות ישנות שבביהכ\"נ שאין ראויות עוד לתשמישן פקע קדושתן. ויש לצדד דמותר לשרפם. וע\"צ היותר טוב ימכרו לעצים להסקה ובדמיהם יעשו תיבות חדשות אחרות במקומן. זכור לאברהם ח\"א אות ב' בשם הרב זרע אמת.
ועי' באה\"ט סי' ק\"נ סק\"ז בשם ס' אמונת שמואל גבאי צדקה שסייד וכייד במעות צדקה אין לכתוב זאת נעשה בפקודת ג\"צ פלוני בביהכ\"נ. ואפילו כבר נכתב יכולין למוחקו אם לא שנעשה בממונו ע\"ש:
אסור לנטוע אילנות בחצר ביהכ\"נ ואם נטעו נכון לעקרם. ארחות חיים סי' ק\"נ אות א' בשם שו\"ת מהר\"ם שי\"ק או\"ח סי' ע\"ח וסי' ע\"ט. ובהגהות הגאון רע\"א סי' ק\"נ כתב ג\"כ דאסור ליטע אילנות בחצר ביהכ\"נ.
ובספר אשל אברהם להגאון הקדוש מבוטשאטש סי' קנ\"ד כתב נהוג בכל קהלות קדושות ששמענום לשמור התיבה של טחינת מצות בביהכ\"נ הק' במקום שקורין פאליש בודאי הוא בכלל לב ב\"ד מתנה. וכ\"ש בביהמ\"ד שהותנו בשעת בנינו לאכול בו. ולזה טוחנים כאן מצה שמורה בביהמ\"ד הק' דפה שהותנו כנ\"ל. ונוהגים להחזיק החוטים השמורות משעת הקצירה במקומות הקבועים לתפילה ע\"ש. ועי' טעמי המנהגים סעי' שע\"א:
ובספר דברים נתמדים כתב על מה שאמז\"ל עתידין בתי כנסיות ובתי מדרשות שיקבעו בא\"י. והנה אוהב ה' שערים המצויינים בהלכה יותר מב\"כ וב\"מ. הנה בודאי שיקבעו בא\"י. והנה כ\"א מישראל כאשר קונה בתים בחו\"ל וקובע בתוכו לתורה ולתפלה. ועושה בתוכו צדקה ומצוה. הנה נתקדש המקום ההוא. ועתיד שיקבעו בא\"י. הנה הקונה ההוא לש\"ש מוסיף על א\"י ומצוה קעביד ע\"ש. ובס' ייטב לב (לך) כ' מקובלנו מפי מוזלה\"ה כשמקדש אדם ד\"א שלו נקרא בחי' א\"י:
ובענין מה שנוהגין העולם בבנין ביהכ\"נ ששולחין לאדם גדול להניח אבן ראשונה מקור לזה. משמואל א' י\"ד. ויבן המלך שאול מזבח לד'. וברד\"ק הביא מדרש ששאול המלך בעצמו נתן אבן הראשונה ואח\"כ בנאו הבונים המזבח עד כלותו. ומזה מקור טהור למנהג זה. קונטרס קרן לצבי להה\"ג מניזניב ז\"ל." + ], + [ + "טעם. שתקנו רז\"ל לומר על נטילת ידים בנוסח ברכה זו לשון נטילה מפני שהוא לשון הגבהה מתרגם ותשאנו רוח ונטלתני וכתיב (ישעי' ס\"ג) וינטלם וינשאם כל ימי עולם שצריך שיגביה ידיו למעלה. (שלחן ארבע):", + "קונטרס אחרון
שהוא לשון הגבהה. ובסדר היום כתב רמז לזה שאו ידיכם קודש וברכו את ה'. כי אין להגביה ידיו כ\"א בברכה או בתחינה או בתפלה. אבל בשאר דברים בעלמא אסור. וכן איתא בזוהר כשאדם מגביה ידיו למעל' ואינו לא זמן תפלה ולא ברכה יש למה\"ד לקטרג עליו. רוח הטומאה שורה על הידים:" + ], + [ + "טעם. שמברכין ענ\"י אחר הנטילה אע\"ג דכל המצות מברכין עליהם קודם לעשייתן. שאני הכא שפעמים שאין ידיו נקיות ואינו יכול לברך קודם הלכך תקנו שלעולם יברך אח\"כ. טור סי' קנ\"ח. ועוד כיון דמברך קודם הניגוב הוי שפיר קודם לעשייתן כדאמר ר' אבהו כל האוכל בלא ניגוב ידים כאילו אוכל לחם טמא (סוטה דף ד' ע\"ב). ובשעת שנוטל ידיו יאמר. רבון כל העולמים מלא ידי מברכותיך ומברכותיך יברך בית עבדך לעולם ברכנו אבינו כלנו כאחד באור פניך. כי בשעת המעשה התפלה נשמעת.*יאמר המזמור לדוד ד' רועי לא אחסר וגם התפל' על מזונו כמבואר [הערת המדפיס: חייב אדם להתפלל על מזונו קודם אכילה עיין בזוהר פ' בשלח מן רב ייסא סבא עד דחלא חטאה. ויאמר בזה\"ל יהא רעווא מן קדם סתימא דכל סתימין רעוא דכל רעוין דיתמשך טלא עילאה מיניה דרך או\"א לז\"א ומיניה לחקל תפוחין קדישין דמיניה אתייהב מזונא עילאה מרחייא דטחנין מנא לצדיקייא בנהירו דאנפין ובחדוותא דלבא לנא ולכל ישראל אמן. שם:
ובסדה\"י להרשב\"א כתב אם ישב לאכול יכוין ג\"כ באכילתו אני אוכל בכדי שיהי' לי כח לעשות מצותיו ויהי' נחת רוח ליוצרי ויהי' לי כח לעשות ג\"כ ולעסוק בפרנסתי בשביל דבר. דהיינו שהשי\"ת ישלח לי פרנסתי ע\"י בעצמו. ובזה הוא נ\"ר להשי\"ת שהוא משפיע על חלקו ממנו ביחוד גמור בלי שום דבר אחר כלל המפריד בינו. ובינו. ח\"ו. ויאמר זה בפה מלא קודם אכיל'. וכשיעסוק בפרנסתו יכוין ג\"כ כנ\"ל שאני עוסק בפרנסה בכדי שהשי\"ת יזמין לי פרנסתי מידו המלאה. ויהי' לי נחת רוח שישפיע על חלקו ביחוד בלי פירוד וג\"כ יהי' לי מה לאכול ואוכל לקיים מצותיו. ויאמר זה ג\"כ קודם המו\"מ ויעשה לו נ\"ר שאמר ונעשה רצונו.] ופעם אחת מצאו ר\"ש בן יוחאי לר' אליעזר שהי' נוטל ידיו בשופע והתפלל עליו ואמר רבון כל העולמים מלא ידיו מברכותיך ומן היום ההוא נתעשר. מעבר יבק שפתי רננות פרק י\"ט):" + ], + [ + "טעם. ששיערו חכמים דכדי הילוך כ\"ב אמות הוי הפסק והיסח הדעת בין בציעה לנטילה וכיוצא. משום דאמרו (ברכות מ\"ב) שלש תכיפות הן תיכף לסמיכה שחיטה תיכף לנטילת ידים ברכה כו' וגבי מצורע לא הי' תיכף לסמיכה שחיטה שלא הי' רשאי ליכנס לעזרה והיה סומך על הקרבן לפני שער נקנור ואח\"כ היו מוליכין הקרבן למזבח ומן השער עד המזבח הי' כ\"ב אמה ש\"מ דזה מקרי הפסק. עי' מ\"א סי' קס\"ו סק\"ג וט\"ז שם. ועי' מחצית השקל שם מ\"ש בזה:*ועי'. צל\"ח ברכות דף ט' שהעלה דשיעור כ\"ב אמה היינו בהילוך עקב בצד גודל ששוהה בו יותר מהילוך בינוני ע\"ש טעמו. ועי' מ\"ז יו\"ד סי' י\"ט סק\"ד דמ\"ש רמ\"א או\"ח סי' קס\"ו ואם שהה כדי הילוך כ\"ב אמה מקרי הפסק פירושו דלכתחל' אין לעשות כן אבל דיעבד א\"צ לחזור ולברך. וכן כתב מ\"א סי' ר\"י סק\"ד דבדיעבד א\"צ לחזור ולברך אא\"כ דיבר בנתיים:
ובספר אשל אברהם מהרב הגאון מבוטשאטש זצ\"ל סימן קס\"ו כתב דהשיעור של כ\"ב אמות דהוי הפסח הוא רק בין סוף הניגוב להמוציא כי כיון שאסור לאכול בלי ניגוב היטב. עד סוף הניגוב לא נגמרה הנטיל' כלל ויכול לעשות שהיות בין הנטיל' לעל נט\"י ולסוף הניגוב כמה שירצה:
ובדרושי צל\"ח דרוש ד' אות כ\"ב כתב וז\"ל מאד השגחתי בסעודות שאפילו הלומדים אינם נזהרים מלהפסיק בין נטילה לברכת נט\"י ויותר המה נזהרים מלהפסיק אחר ברכת נט\"י לברכת המוציא וטעות הוא בידם כי קודם ברכת נט\"י אם שח צריך ליטול שנית ואחר ברכת נט\"י הוא רק זהירות בעלמא:
ועי' שע\"ת סי' קנ\"ח סק\"א בשם הריטב\"א חולין דף ק\"ו דאם בירך ענט\"י ונמלך שלא לאכול לא הוי ברכה לבטל'. וע\"ש סי' ר\"ב סק\"א בשם של\"ה שלא יברך על מאכל או משקה שהיא חם או קר ביותר שיש לחוש להפסקה: " + ], + [ + "טעם. שצריך נ\"י לפת. משום סרך תרומה שהידים שניות ופוסלות את התרומה אבל חולין לא מהני' בהן שני ומפני סרך תרומה שירגלו אוכלי תרומה ליטול ידיהם נוהגות בחולין.*ואע\"ג שאין לנו עכשיו תרומה לא בטלה הגזיר'. משום שיבנה בית המקדש ב\"ב ונחזור לארצינו ויהי' לנו תרומה ונדע ליזהר בה. לבוש סי' קנ\"ח סעיף א': רש\"י מס' חולין ד' ק\"ו ע\"א:", + "קונטרס אחרון
נ\"י לפת. בספר אשל אברהם סי' קס\"א כתב בשם הרב מוה' אבא בק\"ק בוטשאטש יצ\"ו שפקפק על המרבים בנ\"י לסעודה מצד מ\"ש בש\"ע דאמר רב חסדא אנא משאי מלא חפני מיא כו' כי אין הכוונה להרבות רק במה שיש בזה תועלת כבש\"ע אם מצד שיהי' רביעית בכל שפיכה אם מצד שיהי' בטוח שיהי' המים בשפיכה אחת על כל מקום כל דהו השייך לנ\"י ויותר אין להרבות ע\"ש. כ' מהרש\"ל שאין ליטול ידיו ממים ששאבו עכו\"ם וכן שפחה וכן הוא בתשב\"ץ אות רע\"ח ובספר ארחות חיים סי' ד' סעי' י\"א כתב בשם חותנו ששמע מפיו הקדוש הרב הגאון מוהר\"ר חיים מסאנץ זי\"ע אשר רבינו הקדוש ר\"ר שמעלקי מניקלשפורג זללה\"ה הי' לו שלש מאות חומרות בנט\"י לאכילה וחשב גם א' מהם מים ששאבו עכו\"ם:
עשה במים מלאכה וה\"ה אם הדיח בהן ירקות, פסולים. מ\"א סי' ק\"ס סק\"ה ובס' הדרת קודש אות ל\"ה כתב בשם ספר יד הקטנה דאם שרה ירקות מעט בחביות מים ואין צורך להם אלא מעט מים. וניכר לכל שלא ירד כל החביות לצורך הירקות אין המים נפסלין ומותר ליטול בהם ידיו ע\"ש." + ], + [ + "טעם. שא\"צ נ\"י לפת הבאה בכסנין (פי' פת עשוי' עם ציקארי שקדים ואגוזים או פת שנילושה בדבש או בחלב וחמאה או בשומן או בשמן או במי בצים או במי פירות ויין או בשאר משקין חוץ ממים ואפי' עירב בה מים אם הרוב הוא משאר משקין שמברכין עליו במ\"מ וברכה א' מעין ג'. עי' ט\"ז סי' קס\"ח ס\"ק ו' וש\"ע הרב שם סעי' ט' וסעי' י\"א). לפי שאין רוב התרומה אלא ממיני פת דכתיב (דברים י\"ח) ראשית דגנך וגו' והדגן שהוא ה' מיני תבואה אין דרך לאכול אלא אחר שעושין ממנו פת לא גזרו ג\"כ נטילה אלא כשאוכל פת והוא כל דבר שמחייבין לברך עליו ברכת המוציא אבל הפת שאין מברכין עליו ברכת המוציא כגון לחמניות דקות או פת הבאה בכסנין אין צריך נ\"י לפי שאין רגילין לקבוע סעודה עליהם א\"צ נ\"י כמו שאין צריך לדגן קודם שנעשה פת אע\"פ שתרומתו מן התורה אלא שאינה רגילה ומצוי' כ\"כ בבית לפיכך לא גזרו בשבילם בחולין. הרר\"י פ\"ח דברכות. ועי' לבוש סי' קנ\"ח סעי' א':*ומ\"מ אם קבע סעודתו עליו (ושיעור קבע הוא ג' או ד' בצים. עיין באר היטב סימן קס\"ח ס\"ק י\"ז) כשם שמועלת קביעות זו לענין המוציא (עי' א\"ח שם סעיף ח') כך מועלת לענין נ\"י שלא לחלק ביניהם לפת גמורה ויברך ג\"כ ברכת על נ\"י כי הטעם שקבעו לברך המוציא על הלחם ואפי' פחות מכזית מפני חשיבתו שסועד הלב ודרך ב\"א לקבוע סעודתו עליו משא\"כ פת הבאה בכסנין שאין קובעים עליו סעודה בטלה חשיבותו אבל אם יש בו כדי לסעוד אז יברך המוציא ויברך ג\"כ ברכות על נטילת ידים. ובעמק ברכה כתב דצריך נט\"י ולא יברך עליהם כי י\"א שאין צריך נ\"י כלל כ\"א ללחם גמור לפיכך יטול ידיו מספק ולא יברך כי הברכות אינן מעכבות ע\"ש. ועי' ב\"י סימן קנ\"ח: ", + "קונטרס אחרון
אז יברך המוציא. ובס' הדרת קודש סימן קכ\"ד כתב ללמד זכות על האוכלין פת הבאה בכיסנין יותר מכשיעור בלא נט\"י ובהמ\"ז כיון דדעתו לאכול אח\"כ סעודת קבע ועכשיו בא רק להסיר רעבונו לפי שעה ע\"כ לא נחשב אצלם לסעודת קבע. ובספר חוט המשולש כתב ג\"כ בשם זקינו הגאון הקדוש בעל חת\"ס זצוק\"ל שלא הקפיד על שיעור ד' ביצים המובא בש\"ע או\"ח:
ועי' מ\"א סי' קע\"ח ס\"ק י\"ב שבשבעת המינים יחמיר לכתחלה לברך במקומו. ועי' ב\"י סי' קפ\"ג בשם הרמב\"ם והמרדכי שגם ברכת מעין שלש צריך לאמרה מיושב ע\"ש*מי שאכל ושכח ולא בירך יברך במקום שנזכר. ודוקא בשוכח אבל במזיד יחזור למקומו ויברך ואם בירך במקום שזנכר יצא. וכן אם בירך כשהוא עומד או כשהוא מהלך יצא. אבודרהם.
ובסידור יעב\"ץ כתב על מה שאחז\"ל דברים המתיזין כחו של אדם אכל מעומד או שתה מעומד אכל ועמד שתה ועמד קרוב למיתה מן החיים ולא פירשו כמה ישהה בטרם יעמוד וכתב מהרי\"ל דשיעור השהיי' כשיעור ברכה האחרונה של הדבר שאכל ושנהנה. כגון אם אכל פת ישהה כשיעורה. אכל דבר שברכתו בנ\"ר ישהה כשיעור' ע\"כ. והו\"א עפ\"י שאמז\"ל שלא יעמוד עד שיברך והברכה צ\"ל מיושב וממילא נדע שאם הוצרך לעמודד בתוך סעודתו ולחזור לאכילתו שעכ\"פ ימתין כשיעור הזה: :
וע' פת\"ש סימן ר\"ח סעיף י\"ג דכתב בשם הברכ\"י דמש\"ע והטור משמע דאם אכל בשר ודגים ומחמשת מינים אע\"ג שבאו הבשר והדגים ללפת הה' מינים אין ברכת על המחי' פוטרת את הבשר ואת הדגים ע\"ש. ונראה דצריך לברך ברכה הראשונה ג\"כ דדוקא בלחם שהוא עיקר חיי האדם לפיכך אם קבע עצמו לאכול לחם וברך עליו פוטרת כל הדברים הבאים ללפת כגון בשר ודגים אפי' אכל בלא פת כיון שדרך לקבוע סעודה עליהם או פירות שאוכלן עם פת נעשה הכל טפל לפת וא\"צ לברך אבל בפת הבאה בכיסנין אפי' אם אוכל ביחד עם דברים הבאים ללפת צריך לברך על כל או\"א.
אחרי כתבי זאת ראיתי בספר אשל אברהם סי' ר\"ח וז\"ל גם שללחם טפל כל מה שאוכל עמו כאחד מ\"מ מה שנאכל כאחד עם כיסנין נכון לו לברך על כל מאכל בפ\"ע ומקדים מה שמה' מינים ע\"ש. ועוד נראה דלכך הפת פוטרת כל הדברים הבאים ללפת אפי' אכלן בלא פת. דהואיל מתוך חשיבותו קובע לו ברכה בפני עצמו בכמה מקומות אע\"פ שאין צריך לאכול אז כגון בשבת דצריך פת עי' מ\"א סי' קפ\"ח סק\"ט וסי' תע\"א סק\"ה על כן כל הדברים הבאים ללפת טפלים הם אצלו ויוצאין בברכתו. וכמו שכ' הלבוש סי' קע\"ד סעי' ד'. הטעם. שהיין פוטר כל מיני משקין. כיון שקובע לו ברכה בפ\"ע בכמה מקומות כגון קידוש והבדלה. כל מיני משקים טפלים הם אצלו ע\"ש. ועי' ט\"ה סעי' ר\"ח בהשמטה בד\"ה אם אכל ועי' תרומת הדשן סי' ל\"א.
עור צואר ממולא בקמח אם חשש שלעיסת העור שוהה אחר הקמח יש לברך על העור בפ\"ע וגם בלא\"ה רשאי לברך על כאו\"א בפ\"ע ואינו טפל אז. אשל אברהם מהדורא תנינא סי' ר\"ת:
ובענין אם טעה ובירך ברכת בנ\"ר על דבר שצריך לברך מעין ג' כתב בס' אשל אברהם סי' ר\"ח שברכת בורא נפשות אינו פוטר על המחיה בשום אופן ע\"כ אין חשש עי\"ז מלברך על המחיה וקודם שיברך על המחיה יאמר ברוך שם כבוד מלכותו לעולם ועד.
אם בירך על לחם גמור במ\"מ או בירך המוציא על פת הבא בכיסנין שלא קבע עליו אפי' על פלאדי\"ן יצא בדיעבד. פר\"ח ס\"ס קמ\"ב. ונראה דאם טעה ובירך אחר ענבים ברכת בנ\"ר יצא. כיון דאיכא פוסקים דלעולם צריך לברך על הענבים בפה\"א. ועי' אהעו\"ז סימן ר\"ב שכיון שא\"א בקיאין בשיעור פול הלבן ע\"כ ירא שמים לא יאכל ענבים אלא תוך הסעודה. ע\"כ אם טעה ובירך בנ\"ר בוודאי יצא:
ובהגהות מהרצ\"א כ' הטעם שאין מברכין ברכת המזון רק על חמשת מינים. עפ\"י מה שכתוב בזוהר פנחס דף רמ\"ד ע\"א ובגין דאיהו נהמא לא אתפקד על נהמא דחמשת מינין וכו' ממנא דעלמא ולא שוי ממנא עלייהו אלא קוב\"ה בלחודוי ע\"ש. והאוכל פחות מכזית אינו מברך לאחריו כלל. או\"ח סי' ר\"י סעיף א'. ופת סופגנין שנתפח עד שאין האוירים שבו נרגשים האוכל כזית ממנו כמות שהיא אינו מברך דלפי האמת לא אכל כזית. שע\"ת שם סק\"א בשם זרע אמת:
ושיעור כזית הוא חצי ביצה. אמנם י\"א שהוא קצת פחות מכשליש ביצה (עי' מ\"א סי' תפ\"ו בהתחלה) ע\"כ יש ליזהר לכתחילה שלא להכניס עצמו לידי ספק ברכה ויאכל כחצי ביצה או הרבה פחות משליש ביצה בדבר שא\"צ כזית. ש\"ע התניא שם." + ], + [ + "טעם. שאין צריך נ\"י להמשקין. כגון יין ושמן אע\"ג שחייבין לתת מהם תרומה. דכתיב ראשית דגנך תירושך ויצהריך. לפי שאין דרך ליגע בידיו במשקין ששותה אלא שותה אותם בכוס ואינו נוגע במשקה לפיכך א\"צ נטילה אפי' קובע עצמו לשתייה. לבוש שה סעי' ה':" + ], + [ + "טעם. שלא נהגו רוב המון עם ליטול ידיהם לכל דבר שטיבולם במשקה. משום שאין אנו נזהרין מלטמאות עצמינו ומלאכול אוכלין טמאין. תוס' פסחים דף קט\"ו ע\"ב בד\"ה כל. ועי' חק יעקב סי' תע\"ג ס\"ק כ\"ח דהא דנוטלין בליל פסח משום דהוא כאחד משאר שינוים שעושין בליל זה כדי שישאלו ע\"ש." + ], + [ + "טעם. שהנוטל ידיו לפירות ה\"ז מגסי הרוח. משום דתרומת פירות דרבנן ולכן לא גזרו בחולין. ואע\"ג שצריך לברך עליהם סתם ידים כשרות לברכה אא\"כ יודע שנגע במקום מטונף. מ\"א סי' קנ\"ח ס\"ק ט':" + ], + [ + "טעם. דיש לברך על היכא דקדים בשולה דפת המוציא. כי בזה נאחזים החיצונים היותו מוקדם ולכך צריכים לברך עליו ולקדשו בברכה ולבטל מהם כחו דיצה\"ר. יערות דבש ח\"ש:*כי כל ראשית ס\"א שולט בו כי קליפה קודם לפרי ובראשית הי' תוהו ובוהו וכן קין הוא ראשית ולכך ביכורי ראשית תביא בית ד' כי לולא זאת שולטים חיצונים בו עד שאמרו כי לכך נאמר במרגלים והימים ימי ביכורי ענבים להורות כי בבכורים שולט יצה\"ר כי בכל המוקדם לחיצונים אחיזה ומרגלים אכלו מהם ובאו לכלל חטא. ולכך צוה תורה קדש לי כל בכור להוציאך במצוה זאת מעל יצה\"ר. שם:
ונראה דע\"כ נוהגין דהפת שיש לו קצה אחד או שני קצוות חותכין מעט מהקצוות. כדי לבטל כחם. ורמז לזה כל ערל לא יאכל בו: " + ], + [ + "טעם. שתקנו המוציא בה\"א דמשמע להבא ולא תקנו הבורא אלא בורא פה\"א. לפי שאמרינן עתיד הקב\"ה להוציא גלוסקאות ממש. ולכך אמרינן ג\"כ לחם אע\"ג שעדיין לאו לחם הוא אלא דגן. עטרת זקנים סי' קס\"ז:" + ], + [ + "טעם. מי שאינו אוכל אינו יכול לברך ברכת המוציא או שאר ברכות להוציא האוכלים. כיון שאין חובה עליהם לאכול. לא יאכלו ולא יברכו. לבוש סי' קס\"ז סעי' י\"ח:*אבל ברכת המצות אף מי שאינו חייב בדבר מפני שכבר יצא י\"ח יכול לברך למי שעדיין לא יצא ואינו יודע לברך בעצמו כגון לקדש קידוש היום לנשים וע\"ה. לפי שמצות שהן חובה כל ישראל ערבים זה לזה וגם הוא נקרא מחיוב בדבר. עי' ש\"ע הרב שם סעי' כ\"ג: " + ], + [ + "טעם. שאין העולם נזהרים להקדים הכהן לכל דבר שבקדושה. לפי שאין אנו בקיאים ביחוסי הכהונה*ובענין שצריך הכהן ליזהר שלא לטמא עי' מ\"א סימן שמ\"ג סק\"ב דבקטן שהגיע לחינוך (כבן ה' או ו' שנים עי' או\"ח סי' תר\"מ סעיף ב' ועיין חק יעקב סי' תע\"ב ס\"ק כ\"ז) הב\"ד מוחין ביד האב להוציאו מבית שיש שם מת ותינוק שאינו בר הבנה אסור להכניסו בידים ע\"ש. ועיין ש\"ך סי' שע\"א סק\"א בשם הרוקח דאשת כהן שמעוברת מותרת ליכנס באהל המת דס\"ס הוא שמא נפל הוא או שמא נקבה הוא. ועיין פתחי תשובה. סי' שע\"א ס\"ק י\"ב ועי' באה\"ט סי' שע\"ג סק\"א.
ועיין פתחי תשוב' סימן ש\"ע בשם תשובת חתם סופר בנידון עיר אחד שהרופא כהן ומנימוסי המדינ' שאין המתים נקברים עד אחר שבדקו הרופא ומעיד עליו שנתייאש אסור לכהן הזה לכנוס ולבדוק ע\"ש. וכל הקרובים שהכהן מטמא להם אין לטמאות רק לצורך קבור' ולהביא לו ארון ותכריכין. רמ\"א סי' שע\"ג סעיף ה'. ועיין פתחי תשוב' שם סק\"ד בשם הגאון ז\"ל מליסא בסידר תפלה שלו דמ\"מ בחול מותר להיות בבית המת שמצוה לטמא לו אף שאחרים עסוקין בו מ\"מ צריך להיות שם שאפשר שיצטרכו שום דבר לצורך ארון ותכריכין וכדומה הוי לצורך קבורה ומותר להיות שם. ע\"ש. עי' מ\"א סי' ר\"א סק\"ד. ועי' סעי' תתקל\"ו ", + "קונטרס אחרון
ומותר להיות שם. ובספר עקרי הד\"ט סי' ל\"ה סעי' ל\"א כתב בשם שאלת יעב\"ץ ח\"ב סי' כ\"ו דכהן שמת לו מת והי' עמו בבית ושוב מת אחר בשכונתו כל זמן שלא פירש ממנו ל\"מ שא\"צ לפרוש ואינו רשאי ליבטל מהמצוה אלא שרשאי ג\"כ לקבור מתים אחרים.
ובשו\"ת מהר\"י מברונ\"א סי' צ\"ט כתב שאין הכהן מטמא לנפל של עצמו אלא לבר קיימא דומי' דלאביו ולאמו ולא לנפלים:" + ], + [ + "טעם. שעל חמשת המינים שהם. גפן. ותאנה. ורימון. וזית. ותמר. מברך לאחריהם ברכה אחת מעין שלש. כדי לחלוק כבוד לארץ ישראל העליונה כיון שנשתבחה בהן א\"י. (תולעת יעקב) ועי' ט\"ז סי' ר\"ח ס\"ק א':", + "קונטרס אחרון
כיון שנשתבחה בהן א\"י. אם אכל שנים או ג' דברים מדברים הטעונים ברכה מעין ג'. כגון מזונות ויין וענבים. דהדין הוא לכוללם יחד בברכה אחת על המחיה וכו' ושכח בפתיחה ודילג א' או ב' מהדברים הנ\"ל וסמוך להחתימה נזכר, יסיים הברכה על הדברים שהזכיר בפתיחה ואח\"כ יברך ברכה בפ\"ע על הדברים שדילג. ואם בדיעבד כלל בחתימת הברכה כל הדברים ההם אף שבתחילה דילג. מהני החתימה בלא הפתיתה. עי' ארחות חיים סי' ר\"ח אות י\"ד." + ], + [ + "טעם. שאין מברכין על הפת בורא פרי האדמה כמו בשאר פרי האדמה או בורא פרי החטה. משום דלישנא דקרא נקט להוציא לחם מן הארץ ובשאר ברכות נמי נקט לישנא דקרא שנאמר הנה הבאתי את ראשית פרי האדמה. ולפי זה ניחא מאי שנא דאמרינן ארץ ומ\"ש באידך דאמרינן אדמה משום דלישנא דקרא הכי הוא. אבודרהם:", + "קונטרס אחרון
ראשית פרי האדמה: בספר אוהב ישראל (לשבועות) כתב שמעתי מהרב הקדוש כו' מו\"ה לוי יצחק זללה\"ה אב\"ד דק\"ק בארדיטשוב אשר סוד הבאת הבכורים הוא. כי הפירות שיש בהם ניצוץ הק' וטהור ביותר רום המעלות המה מתבכרים בתחלה וראש. ולזה ציוה הבורא ב\"ה וב\"ש להביאם בראש להבהמ\"ק. וכתב שם דלכן נקרא יום חג הק' הזה יום הבכורים כי עם ה' בני אל חי נתבכרו תחלה בחג הק' הזה בקבלת תוה\"ק וכן כתיב קודש ישראל לה' ראשית תבואתו וידוע שישראל עלו במחשבה תחלה להבראות והמה נקראו בנים למקום. וזה נתברר ביום חג הקדוש הזה:" + ], + [ + "טעם. שצריך לטבול המוציא במלח. כי השלחן דומה למזבח והאכילה כקרבן ונאמר על כל קרבנך תקריב מלח והוא מגין מן הפורענות (רמ\"א סי' קס\"ז סעי' ה'). ועוד כשישראל יושבין וממתינין זה לזה עד שיוטלו ידיהם והם בלא מצות והשטן מקטרג עליהם וברית מלח מגין עליהם. תוס' ברכות דף מ' ע\"א בד\"ה הביאו. ונוהגין להטביל פרוסת המוציא ג' פעמים במלח כי השם של הוי\"ה ך\"ו וג\"פ ך\"ו גי' מלח והוא סוד גדול.*ובספר אור צדיקים (הלכות סעודה) כתב דצריך לטבול ג\"פ במלח נגד ג' הויות דלחם הממתקין את מרירות המלח ג' גבורות. וע\"י טיבול זה הקליפות מסתלקין מהשלחן ע\"ש. וינער בכל פעם והוא עפ\"י סוד. שם דרך סעודה: ויש להניח המלח על השלחן עד אחר בהמ\"ז. קיצור של\"ה. כתב הכלבו נהגו כל ישראל שלא להאכיל בהמה חיה ועוף ולא גוי מחתיכה שנוגעת בה חתיכת המוציא. ועי' ב\"י סי' קס\"ז. וכן כתב מחצית השקל שם ס\"ק מ\"ב וז\"ל והעולם ראיתי נוהגים שקולפים מעט גם מפרוסה הגדולה במקום שנגעה בפרוסה שבצע להמוציא ע\"ש:", + "קונטרס אחרון
שבצע להמוציא. ובספר אגרא דכלה פי' חי' כתב בשם ס\"ח דאם בירך על צלוחית מים ונשאר בכלי לא יתן ממנו לעכו\"ם ולבהמה הואיל שהזכיר ש\"ש על הדבר אינו מהראוי ליתן ממנה לבהמה ע\"ש.
ופי' בזה הפסוק ותמהר ותער כדה אל השקת ותרץ עוד כו' ותשאב לכל גמליו. כי העבד הנאמן הזה שדלה והשקה מתורת רבו בודאי בירך על המים והזכיר שם שמים וכששמעה החסידה הזאת שהזכיר ש\"ש אמרה אין מהראוי ליתן מזה להגמלים ע\"כ אמרה אל העבד גם לגמליך אשאב מחדש. ותמהר ותער כדה. הוריקה מקודם את המים ששתה העבד ואח\"כ ותרץ אל הבאר לשאוב. ובספר בני יששכר מאמר א' כתב ראיתי לאנשי מעשה שהי' נזהרים מליתן ממאכלי שבת לעכו\"ם ונכון הוא במקום שאפשר ובמקום שא\"א להזהר הנה יתקיים בזה כל אוכליו יאשמו:", + "בהשמטה כנגד ג' הויות דלחם. בספר זכרון טוב כתב שהרב הקדוש מהר\"י מנעסכיז סיפר בשם הרב הצדיק הקדוש מקאזניץ זלה\"ה שלזקנותו לא הי' יכול לאכול כלל. ונחלש מזה ביותר. ופקד לספר זה לפני הרב הצדיק הקדוש מלובלין זצוק\"ל שיתפלל בעדו ע\"ז. ופקד הלובלינר אליו שיאכל לחם ויין. לחם מספר ג\"פ הוי\"ה ב\"ה. וכתיב לחם לבב אנוש יסעד. יין מספר סוד כמארז\"ל נכנס יין יצא סוד. וכתיב ויין ישמח לבב אנוש. וסיים הרב הצדיק הקדוש מנעסכיז זי\"ע שמי שהוא חלש ואין בו כח לאכול. יוכל להתחזק בכח הרמזים הנ\"ל ויתחזק כחו ויוכל לאכול:" + ], + [ + "טעם שמברך על היין שבתוך הסעודה. משום דחשוב שבכמה מקומות מברכין עליו אע\"פ שאין צריך לשתי' כגון קידוש והבדלה. מ\"א סימן קע\"ד ס\"ק א'. ועי' רש\"י ברכות דף מ\"ב ע\"א בד\"ה דגורם. ועי' תוס' שם דף מ\"א ע\"ב בד\"ה א\"ה דמהאי טעמא אין מברכין בפסח על החזרת בורא פרי האדמה רק על אכילת מרור בלבד כיון דרחמנא קבעיה חובה דכתיב על מצות ומרורים יאכלוהו הוי כמו דברים הרגילין לבא מחמת הסעודה דפת פוטרתן ע\"ש. ואף שנוהגים עכשיו לקדש ולהבדיל על השכר אפ\"ה א\"צ לברך עליו בתוך הבעודה דעיקר תקנת חכמים הי' על יין אלא דקצת מקילין לקדש על השכר ושאר משקים במקום שאין היין מצוי לכן אין לברך עליהם בתוך הסעודה דחשיבות אינם מצד עצמם אלא כיון דאין יין מצוי. (ארץ חמדה):*ופירות שבאין באמצע הסעודה ללפת בהם הפת כגון פאווידלע וכיוצא ואוכל עמו הפת אין צריך לברך כלל אפי' על מעט שאוכל בלא פת (ויותר טוב שיאכל תחלה בלא פת: ויברך עליהם שזה לד\"ה חייב ברכה ולמה ימנע עצמו מברכה. עיין ט\"ז סימן קע\"ז סק\"ג). אבל אם אינם באים ללפת הפת ואינו אוכל עמהם פת חייב לברך ברכה הראוי' לה. שהכל. בפה\"א. בפה\"ע. אפילו מיני איין גימאכט גידעמפט הבאין לבשר אם אוכל את הבשר עם פת. הם ג\"כ טפילין לפת אבל אם אוכל אותם אחר אכילת הבשר וכיוצא חייב לברך כגון רוך בירין וויינקסיל וכיוצא המטוגנין בדבש ובשמים לצורך אכילת הבשר מברך עליהם וכן כל מין איין גימאכט מברך עליהם. וכן מיני פרפראות שמברכין עליהם במ\"מ לדעת כל הפוסקים כגון הוזין בלאזין פריטליך פלאדין שאינם באים לכבוד הסעוד' אלא דרכן לבוא לקינוח מברך עליהם במ\"מ אפילו באמצע הסעודה (מעשה ארג ברכות פ\"ו מ\"ה). וכתב שכל אלו הם כללים גדולים מיוסד ע\"פ כל הראשונים ואחרונים וכן פסק אבי הגאון משם רבי הקדוש מלובלין שקיבל מפי רבן של כל ישראל מוהר\"ר שמעלקא מניקילשבורג זלה\"ה נבג\"מ זי\"ע ועכ\"י:
וסדר הדברים בענין עיקר וטפילה כל תבשיל שיש בו מחמשת המינים הכל נעשה טפל אל חמשת המינים ומברך ברכה אחת במ\"מ. ולכן תבשיל שמפררין בו פרור עיסה ונקרא שיפקליך. או פארפיל אע\"פ שהרוב ממין הפול ועדשים שקורין באנדליך וארביס מברך במ\"מ והמברך שתי ברכות מנאץ אבל לפת או כרוב שבשלו והוא מערין וקרוט ועירב בו קמח מחמשת המינין כדי לדבקו אינו מברך עליו במ\"מ שהלפת עיקר וקמחו טפילה. אבל מרק של בשר שנתנו בו מעט לביבות לאקשין או פארפיל אע\"פ שחביב עליו המרק והוא עיקר אצלו אינו מברך אלא במ\"מ והמברך שתי ברכות טועה וכל זה בטפילה המעורבת. נקוט האי כלל בידך דאזלינן בתר רובא בכל שתי מינים ואם יש בו מחמשת המינים אזלינן בתר חמשת המינים ה\"מ כשאינו עשוי לדבק אבל טפילה שאינ' מעורבת צריכין עיון דק אם דרך להביא תמיד שני מינים אלו ביחד לפניו כגון הקאפע עם פת כיסנין שאין דרך לאכול פת כיסנין כזה אלא עם הקאפע דאין דרך אדם לאכול פת חריבה ויבישה אזי הקאפע בטל לפת כיסנין ואינו מברך אלא על הכיסנין וכן אני נוהג למעשה. אבל יין שרף עם מיני מתיקה אין דרכם להיות שייכים זה לזה ולכן אפילו באו שניהם לפניו מברך שתי ברכות אבל אעפ\"כ מן הראוי כשבאו שתיהם לפניו יברך על היי\"ש בתחל' כי הוא עיקר לו בעת שכאב לבו ואח\"כ יברך במ\"מ על הלעקיך ומי שהלעקיך עיקר אצלו ואוכל לשבעה יברך על הלעקיך ופוטר היי\"ש שטפל אצלו וכל כיוצא ידין בשכלו ויקיש דבר לדבר. שם משנה ז':
ובענין אם אוכל קטניות שלוקים בתוך הסעוד' כמו בשבת על סעודת זכר וכדומה. כתב בספר ארץ חמדה סי' י\"א סק\"ח לחלק דאם אוכל הארבי\"ס ואין רוצה לשתות שום משקה אז נראה דצריך לברך עליהם ברכתן הראוי'. ואם רוצה לשתות שאר משקין אם יודע בבירור שאוכל הארבי\"ס רק עבור המשקה ואם לא הי' שותה משקין לא הי' אוכל הארבי\"ס אזי ברכת המשקה פוטר אותן דהיינו אם שותה יין. ואם שותה שאר משקין שאין לברך עליהן אזי ברכת המוציא פוטר אותן (עיין מ\"א סי' קע\"ד סק\"ט). אבל אם אפי' בלא השתיה הוא ג\"כ אוכל הארבי\"ס נראה דצריך ברכה להארבי\"ס כי היא פשוט דודאי העץ ובורא פה\"א שוים בזה וכשם דמברכין על פלומין בלא בשר בפה\"ע ה\"ה כאן. וכתב שזה זמן לא כביר השגתי תשוב' מאדוני מו\"ר הרב הגאון הצדיק דק\"ק סאנץ שהוא נוהג לאכול תחלה וסוף פת עם הארבי\"ס מחמת ספק ברכה ע\"ש: ", + "כתב קיצור של\"ה מצאתי כתוב בשם גדול א' שנוהגין כן בארץ איטליא, מי שאין לו פנאי ללמוד על שלחנו או שאינו יכול ללמוד יאמר לכל הפחות ג' פסוקים מתורה. וג' פסוקים מנביאים. וג\"פ מכתובים. (ג\"פ מתורה) ויאמר ה' אל משה הנני ממטיר לכם לחם מן השמים ויצא העם ולקטו דבר יום ביומו למען אנסנו הילך בתורתי אם לא (שמות ט\"ז). ועבדתם את ה' אלהיכם וברך את לחמך ואת מימיך והסירותי מחלה מקרבך (שמות כ\"ג). ויענך וירעיבך ויאכילך את המן אשר לא ידעת ולא ידעון אבותך למען הודיעך כי לא על הלחם לבדו יחיה האדם כי על כל מוצא פי ה' יחיה האדם (דברים ח'). וג\"פ בנביאים) הוא מרומים ישכון מצודות סלעים משגבו לחמו נתן מימיו נאמנים (ישעיה ל\"ג). למה תשקל כסף בלא לחם ויגיעכם בלא לשבעה. שמעו שמוע אלי ואכלו טוב ותתענג בדשן נפשכם (ישעיה נ\"ה). הלא פרוס לרעב לחמך ועניים מרודים תביא בית כי תראה ערום וכסיתו ומבשרך לא תתעלם. (ישעי' נ\"ח). (וג\"פ מכתובים) ויין ישמח לבב אנוש להצהיל פנים משמן ולחם לבב אנוש יסעד (תהלים ק\"ד). טרף נתן ליראיו יזכור לעולם בריתו (תהלים קי\"א). עושה משפט לעשוקים נותן לחם לרעבים ה' מתיר אסורים (תהלים קמ\"ו):", + "עוד כ' וז\"ל (מצאתי במשניות הנדפסי' באמשטרדם שנת ת\"י שיש לומר אלו פסוקים אחר כל סיום ספר וגם לאחר אכילה קודם ברכת המזון והמה מסוגלים עד מאוד שלא יחסר מזונו כל ימי חייו). להודות להלל לשבח לפאר לרומם להדר ולנצח על כל דברי שירות ותשבחות דוד בן ישי עבדך משיחך. בעצתך תנחני ואחר כבוד תקחני. והוא רחום יכפר עון ולא ישחית והרבה להשיב אפו ולא יעיר כל חמתו. אשרי הגבר אשר תיסרנו יה ומתורתך תלמדנו. ואני בחסדך בטחתי יגל לבי בישועתך אשירה לה' כי גמל עלי. שוש אשיש בה' תגל נפשי באלהי. כי הלבישני ישע מעיל צדקה יעטני כחתן יכהן פאר וככלה תעדה כליה. ויבטחו בך יודעי שמך כי לא עזבת דורשיך ה'. ישמחו בה' וגילו צדיקים והרנינו כל ישרי לב. נר לרגלי דבריך ואור לנתיבתי. אודך כי עניתני ותהי לי לישועה. ואח\"כ יאמר השיר של יום שהיו הלוים אומרים בבית המקדש ע\"כ:*וכל המברך בה\"מ בכוונה אין שולט בו לא אף כו' (ומה\"ט אין אות ף בברהמ\"ז) ומזונותיו מצוין לו בכבוד כל ימיו. (ס' החינוך) והמדקדק יזהר לברך דוקא בתוך הספר של בה\"מ ולא בע\"פ. אליה' זוטא סי' קפ\"ה סק\"א בשם הב\"ח: וע\"ל סעיף צ\"ו: ", + "קונטרס אחרון
דאזלינן בתר רובא בכל שני מינים. ובספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' ר\"ח כתב ז\"ל ומרק שעם שארי תבשילים שאינו מה' המינים מברכים שהכל רק על המרק או על החלב כאלו הוא ודאי עיקר ויוצא ידי חובתו גם על התבשיל כיון שבלא\"ה שהכל פוטר בדיעבד גם התבשיל. ומ\"מ טוב ליקח בשעת הברכה המרק בפני עצמו ואין חשש ע\"י אכלו אח\"כ המרק עם התבשיל כי לא שייך בזה איגלאי מלתא למפרע ע\"ש. ועי' בש\"ע הרב סי' ר\"ב סעיף י\"ג:
אורז ודוחן (הירז ורייז) שנתבשלו אם לא נתמעכו מברך עליהם בפה\"א. ואם נתמעכו ירא שמים לא יאכל אלא בתוך הסעודה. ובשעת הדחק שאין לו פת מברך בין על הירז בין על רייז שהכל ולאחריהם בורא נפשות. קש\"ע סי' נ\"ב סעיף י\"ז: ובספר מעשה רב להגר\"א ז\"ל סי' ע\"א כתב אורז הוא רייז מברך לפניו במ\"מ ולאחריו בנ\"ר.
חמשת מינים גפן. ותאנה. ורימון. זית. ותמר. חמשת מיני דגן. חטה. ושעורה. וכוסמי\"ן (הוא הנקרא בל\"א אורקיש). שבולת שוע\"ל (הנקרא האבער). שיפון (הוא הנקרא קארין). ומה שלועזין המון עם לתיבת דגן קארין הוא טעות כי תיבת דגן כולל כל החמש מינים כולה נקראים דג\"ן. וקארי\"ן הוא שיפון בלשון הקודש. דרך פקודיך.
כתש אותם במכתשת והסיר קליפתן ונתמעכו ונדבקו יחד ע\"י הבישול. וכן כל מיני גרויפן גערשטני או האבערנע גרויפן שידוע שהם נחלקים ע\"י הכתישה ולא נשארו שלימים. וכן (קאשי) של דגן כ\"ז לפי שנחלקו ע\"י כתישה אפי' לא נדבקו יחד ע\"י הבישול מברך תחלה במ\"מ ולבסוף על המחיה. עי' ט\"ז סי' ר\"ח ס\"ק י\"א וח\"א כלל נ\"ד סעיף ב'. אבל אם לא הוסרו קליפתן וגם לא נתמעכו מברך בפה\"א. ולאחריו יש מחלוקת אי מברך בנ\"ר או מעין ג' ע\"כ לא יאכל כשיעור רק תוך הסעודה ואם אירע שאכל שלא בתוך הסעודה מברך בנ\"ר. ד\"ת בשם מ\"א שם סק\"ב:
על מאקיראניס או טאהרט שעושים משקדים וצוקער וביצים ונותנים בו קמח לדבק ולא שיתן טעם בתערובות אם השאר מינים הם הרוב אין לברך עליהם רק שהכל כברכת הפירות שנתרסקו לגמרי. קש\"ע סי' מ\"ח סעי' י' וסי' נ\"ב סעי' ט\"ז. וכן בכל שאר תערובות של ה' מינים עם שאר מינים. אבל אם הה' מינים הם הרוב או שבאים כדי ליתן טעם. מברך במ\"מ. ולענין ברכה אחרונה אם אכל שיעור שיהי' בו כזית בכדי אכילת פרס יברך מעין ג' ואם לאו יברך בנ\"ר. עי' מ\"א סי' ר\"ד ס\"ק כ\"ה וט\"ז סי' ר\"ח סק\"ג ובאה\"ט שם סק\"ג. ועי' מ\"א סי' ר\"י סק\"א. וראוי ונכון שישאל כל אחד קודם שיאכל דברים כאלו באיזה אופן שנעשו בכדי שידע לברך ברכה הראוי' לו בין לפניו בין לאחריו. מאנדלין המחופין בצוקער אפי' מחופין לגמרי מברך עליהן בפה\"ע. באה\"ט סי' ר\"ד ס\"ק י\"ט. על ורד שקורין רוזי\"ן ברכתו בפה\"א. עי' מ\"א שם ס\"ק כ\"ג:
חרעמזליך שעושים מקמח של קארטאפליס. (באלביס) שנתפררו וחוזרין ולשין אותם בשמן וביצים ברכתם שהכל. פת הנעשה מטאטערקי (שקורין רעטשקי) או של שאר מיני קטניות מברך שהכל. עי' סי' ר\"ח:", + "יברך על היי\"ש בתחלה. ובס' עמק ברכה כתב אם הביאו לפניו יי\"ש ומיני מרקחת שיש בהם פרי העץ או פרי האדמה יברך בתחלה על המרקחת יהיה מה שיהי' ואח\"כ יברך על היי\"ש שהכל אע\"פ שחפץ יותר ביי\"ש מ\"מ מחויב להקדים דבר שברכתו ב\"פ העץ או ב\"פ האדמה (ואצ\"ל דבר שברכתו במ\"מ) לפני שהכל ואח\"כ יברך על היי\"ש וישתה:", + "מחמת ספק ברכה. ובספר אור צדיקים (דרך סעודה) כתב ג\"כ דעל כל מיני פירות הן חיין הן מבושלים רק בלא בשר וכן על האגוזים ומיני קטניות הבאים בתוך הסעודה צריך לברך ברכה הראויה וברכת המזון פוטרת מברכה אחרונה ע\"ש:
ושמעתי מאדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל בשם זקינו הגאון הקדוש מהר\"ש מבעלז זללה\"ה שאם הובא לו קטניות בתוך הסעודה הי' מברך עליהם כיון שלא הי' דעתו עליהם קודם הנטיל' ועל הפולים (שקורין בויניס) לא הי' מברך. כיון שדרכן לבוא בתוך הסעודה. ובפורים אמר לי שאינו יודע האיך נהג ע\"כ:
מעשה אופה צוקער קיכען. טארט. מאנדיל קיכען. וכדומה. אם אוכל מהן מחמת רעבון כדי לשבוע מהן אינו צריך לברך עליהן בתוך הסעודה אבל אם אוכל מהם רק לתענוג יש ספק בברכה. וע\"כ ראוי לאדם לכוין בשעת ברכת המוציא לפטור כל מה שיאכל ממינים אלו. קש\"ע סימן מ\"ג סעיף ו'. וכן כ' בס' עמק ברכה." + ], + [ + "טעם. שיש ליזהר כשבא לברך ברכת המזון שיסיר את המאכלת מעל השלחן. מפני שהשלחן נקרא מזבח ומה מזבח הזהרנו בו שלא להניף עליו ברזל, שנאמר (שמות כ') לא תבנה אתהן גזית וכו' ודין תורה היא שאם עשאה לאבני מזבח גזית בכלי כסף או בשמיר שהי' מותר הא אין עיקר האסור בגזית אלא מפני הברזל שהוא החרב והתורה הרחיקו מן המשכן שכתוב (שם כ\"ה) זהב וכסף ונחושת. ולא הזכיר שם ברזל וכן במקדש כתוב (מלכים ו') ומקבות והגרזן כל ברזל לא נשמע בבית בהבנותו. והטעם. לפי שהוא כוחו של עשו שנתברך בה מפי אביו (בראשית כ\"ז) ועל חרבך תחי' וכתיב (מלאכי א') ואת עשו שנאתי לכך הוא מרוחק מן המקדש וכן השלחן הזהרנו לסלק החרב מעליו לפי שהחרב הוא המחריב שהוא סיבת החרבן שהוא הפך השלום ואין לו העמדה במקום ברכה שהוא שלום שהרי המזבח והשלחן מאריכין ימיו של אדם והחרב מקצר ואינו דין שיונף המקצר על המאריך. (שלחן ארבע):*בספר קב הישר פרק ס\"ד כתב וז\"ל ורבינו שלמה לוריא ז\"ל הזהיר שלא יעמיד שום כלי ריקם על השולחן בשעת ברכת המזון כ\"א מלאים. והואיל ואתא לידן מעניני כלים ריקם אימא בי' מלתא להזהיר להעולם שהוא בדוק ומנוסה ולכן שומר נפשו ירחיק ממנו. דע כי הזוהר הזהיר לכל איש ואשה אשר ירצו לילך לדרך או לילך להשררה להשתדל עבור איזה דבר שצריך לו אם יפגע בצאתו מביתו כלי ריקם אזי לא ילך באותו יום לדרך ולא לשררה והביא הזוהר ראי' מאליה' הנביא שאמר לשונמית היש לך מה בבית ותאמר אסוך שמן אמר הנביא הא בודאי יחול עליך ברכה ממה דכתיב כשמן הטוב יורד על הר ציון כי שם צוה ד' את הברכה משא\"כ על כלי ריקם תמן לית ברכתא וכו' ולכן צריכין ג\"כ להסיר כלים ריקים מהשולחן בשעת ברכת המזון ודי באזהרה זו עכ\"ל: ", + "קונטרס אחרון
המאכלת מעל השלחן. בסידור לב שמת כתב דבשבת ששלום בכל ואין שטן ואין פגע רע והכוחות ההם שובתים אין לסלק כי אין לעוררם כלל. ובשם מהר\"י כתב וז\"ל יש להסיר פת שלם מהשלחן כשמברכין בה\"מ ועוד דאין ברכה מצויה בדבר שלם דהוה כמו דבר שבמידה שאין הברכה מצויה.
ובספר לחם מן השמים כתב שצריך להשאיר בכוס של ברכת המזון מעט יין על השלחן ומעט פירורי לחם ולא לחם שלם. משום העורכים לגד שלחן ומפה פרוסה על השלחן.", + "לסלק החרב מעליו. בספר אשל אברהם מהדורא תנינא סי' ק\"פ כתב דלגבי סכין בשעת ברהמ\"ז מהני כסוי לכ\"ע רק למי שידע בו האריז\"ל שהוא משורש קין אמר לסלק הסכין מהשלחן לגמרי בברהמ\"ז. ע\"כ להניחו בתיבה שתחת השלחן שקורין טישלא\"ד י\"ל דקיל היטב." + ], + [ + "טעם. שהכוס שטעונין לברכת המזון צריך שיהיה משל יין מפני שהיין הוא המשובח שבמשקין ונאה לברך עליו לשם יתברך ואם אין יין מצוי באותו מקום או שהוא ביוקר והשכר או שאר משקין הוי חמר מדינה מברכין עליה חוץ מן המים. וטעם. שאין מברכין על המים אפי' אין לו שאר משקין. כיון שאין שותין אותן אלא מתוך צמא ודוחק גדול שאין זנין את האדם אינן נקראין משקה ק\"ו חמר מדינה. לבוש סי' קפ\"ב סעי' ב' ועי' מ\"א שם סק\"ב וט\"ז שם סק\"א. וע\"ל סעי' רפ\"ה וסעי' רפ\"ו:", + "קונטרס אחרון
צריך שיהי' משל יין. עיין או\"ח סי' ק\"צ סעי' ג' דכל דבר שצריך כוס צריך לשתות ממנו כמלא לוגמיו. ועי' ט\"ז סי' ר\"י סק\"א דביי\"ש צריך לברך ברכה אחרונה אם שתה כדרך שבני אדם שותין בפעם א' או אפי' בשתי פעמים כשאין הפסק ביניהם כשיעור שתיית רביעית אע\"ג באין שם רביעית כיון דראוי למזוג בו מים עד רביעית וא\"א לשתות רביעית לסתם אדם קרינן ביה שפיר ושבעת. ועי' שם סימן ק\"צ סק\"ג דיש חיוב לברך אם שתה מלא לוגמיו מכוס גדול' או אפי' פחות מזה אם שתה רוב הכוס כמו לענין כוס של ברכה. והוא דשתה ד' חומשי ביצה. וכתב כן אף ביין ע\"ש. ועי' באר היטב שם סק\"ו בשם א\"ר שדחה דברי הט\"ז והעלה דלעולם צריך רביעית שלם ע\"ש*ובסידור יעב\"ץ כ' דשיעור שתי' דכוס ברכה לכתחילה צריך רביעית שלם ובדיעבד סגי ברוב רביעית ואין שתיית שנים ויותר מצטרפת לכשיעור. וי\"א שמצטרפת לכן לכתחילה צריך המברך לשתות כשיעור ואעפ\"כ מצוה שיטעמו כולן והיכא דלא אפשר שתיית כולן מצטרפת. אבל פשיטא שאין חובת ברכה אחרונה עליהן עד שישתה א' מהן לפחות שיעור כזית ע\"ש: . ומ\"א שם סק\"ד כתב וז\"ל ויש רוצין לומר דעל יין שרף מברך בפחות מכזית דבפורתא מייתבא דעתיה ול\"נ דבעי כשיעור דהא בודאי יש יינות חזקים ומאכלים טובים כיין מרקחת דבפורתא מייתבא דעתיה ואפ\"ה בעי' כשיעור דלא חלקו רז\"ל בשיעורים. ועי' מחצית השקל סי' קע\"ד ס\"ק י\"ד דיש ליזהר שלא לשתות יי\"ש קודם סעודה שיעור שב\"א שותים בפ\"א להוציא א\"ע מפלוגתיה הט\"ז ומ\"א ע\"ש: ועי' ט\"ה סעי' רצ\"ט בהשמטה בד\"ה ועי'." + ], + [ + "טעם. דברכת הזימון בשלשה. משום דאסמכוה רבנן אקרא דגדלו לה' אתי ואין אחד יכול לומר לאחד גדלו ולפיכך אין יכולין לזמן אם לא בשלשה. ברכות דף מ\"ה ע\"א.*אין המברך עונה אמן אחר המסובין כשאומרים ברוך כו'. והטעם. דיאמר אח\"כ ברוך שאכלנו כו'. ומה\"ט נמי בש\"ץ שאומרים הקהל ברוך ד' המבורך לעולם ועד לא יענה אמן אבל הקהל עונים אמן אחר הש\"ץ. פ\"מ ריש סי' קצ\"ב: ועי' לעיל סעי' קנ\"ב:", + "קונטרס אחרון
אם לא בשלשה. ואם אחד אוכל גבינה ושנים בשר או להיפוך מצטרפין דהאוכל גבינה מצי אכיל עם האחרים. והאוכל חלב מברך ומוציא השני לפי שיכול לאכול עם השני ולא להיפוך. מ\"א סימן קצ\"ו סק\"א ע\"ש. ונראה לי דזה דוקא מדינא דש\"ע כשהיו נוהגין שא' הי' מברך להוציא אחרים משום ברוב עם הדרת מלך כמ\"ש הט\"ז סימן קצ\"ג סק\"ג אז אמרינן דהאוכל חלב מברך ויכול להוציא כיון שיכול לאכול עמהם. אבל למנהגינו שכ\"א מברך ברהמ\"ז עי' ט\"ז סימן קפ\"ג סק\"ו יוכל האוכל בשר ג\"כ לברך ברכת הזימון כיון שלא מוציא אותם י\"ח. וכן נמי מ\"ש המ\"א שם דאם אחד אוכל גבינה קשה אין מצטרפין, זה הוא ג\"כ דוקא כשהיו נוהגין שא' הי' מברך והוציא השני. וכן משמע נמי ממ\"ש הט\"ז סימן קצ\"ו סק\"ד דהאוכל פחות מכזית לא יוכל להוציאן י\"ח אם יתנו לו הכוס לברך. וכעין זה כתב בנשמת אדם כלל מ\"ח סק\"א. וכן משמע נמי ממ\"ש התשב\"ץ שנים שאכלו יחד אם רצו לזמן מזמנים אלא שמצוה שכל אחד מברך לעצמו אבל אם א' יודע וא' אינו יודע מברך היודע ויוצא השני. וא\"כ עכ\"פ אם זה שאוכל חלב עדיין לא גמר סעודתו ורוצה לאכול עוד והאוכלים בשר רצונם לברך יוכל האוכל בשר לברך. ועי' ח\"א כלל מ\"ח דכן נמי אם זה שאוכל חלב אינו שותה יין מוטב שיברך זה שאוכל בשר בכוס מלברך בלא כוס:
ועי' מ\"א סי' ר' סק\"ג דאם מתחלה אכלו ג' והפסיק א' לב' ואח\"כ באו ב' אחרים ואכלו עם הא' יכול להפסיק פעם שנית. דכיון דנצטרפו עמו ב' אחרים שלא זימנו יכולים לזמן עליו וה\"ה פעם ג' או יותר יכול לזמן. ומיהו דוקא אכל עם השנים אח\"כ כזית. וכזית מכל מאכל סגי. אבל אם היו ה' בחבורה א' והפסיק א' לב' שוב לא יוכל לזמן עם הב' הנשארים דפרח זימון מכולהו*אם לא שאכלו עוד אחר זימון הראשונים. ש\"ע התניא שם. ועיין אבן העוזר שם שחולק בזה וס\"ל דלא פרח זימון מינייהו כיון שזה שהפסיק הי' בדעתו לאכול עוד עם השנים וע\"כ לא נפטר מבה\"מ אפי' אם שוב לא יאכל אח\"כ וכיון שחייב לברך ברה\"מ לא פרח זימון מינייהו שהרי אפי' אם שכח א' ובירך לעצמו לא פרח זימון מינייהו כמבואר ר\"ס קצ\"ד ויכולין הב' להצטרף עמו. וכן י' שאכלו כא' וקדמו ג' וברכו לעצמם אעפי\"כ יכולין לזמן עליהם בשם כמבואר בא\"ר שם. וכ\"ש בנדון דידן שהרי מחויב עדיין לברך ברה\"מ: אעפ\"י ששנים הנותרים לא היו שם ולא ענו מידי דהוי אד' בכל חבורה בסי' קצ\"ג סעי' ו'. אבל ששה דנחלקין אז שפיר דמי. וכן אם היו ז' או ח' והפסיק א' לשנים יכול להצטרף אותו שהפסיק אח\"כ ב' פעמים. ואם הם י' ומפסיקין ג' לז' אם חזרו הג' ואכלו יכולים לזמן יחד. ויכולין להצטרף לז' אחרים לומר אלהינו. (אפילו לא אכלו כלל אחר שהפסיקו. ד\"ח) דלא שייך לומר פרח זימון דאמירת אלקינו דאכל בי' י' שכינתא שריא. ואפי' יש ה' שהפסיקו מצטרפין עם ה' אחרים לברכת אלקינו. אבל אם הם ששה דהם רוב שוב אין מצטרפים ע\"ש. ועי' מחצית השקל ופ\"מ שם:*אודות רואים זא\"ז להצטרפות לזימון א\"צ נראות זא\"ז בפועל וגם כשלא ראו זא\"ז כלל כיון הי' אפשר להם לראות זא\"ז מצטרפים. וגם שממקום שסועד שם אינו רואה רק יכול לנטות משם ראשו ועיניו ואז יכול לראות ממקום סעודתו ג\"כ מצטרפים. אשל אברהם מהדורא תנינא סי' קצ\"ה
וגם כי נהור שא\"א לראות כלל יש לו ג\"כ הצטרפות ע\"י מה שיכולים לראות זא\"ז אלו הי' עינים רואות להם. שם:
כתב בשו\"ת חות יאיר סי' קע\"ו אין ליתן לכתחלה לברך ברהמ\"ז לקטוע אצבע ואפי' למוכה שחין דלא עדיף זה מידיו מזוהמות דצריך להעביר הזוהמא כבסי' קכ\"א מלבד מה שיש בזה העדר כבוד למצוה ע\"ש.
ובספר תורת השם (ברכות ד' כ') כתב על מה שאמז\"ל כתיב אשר לא ישא פנים וכתיב ישא ה' פניו וכו' והם דקדקו על עצמם עד כזית ועד כביצה ע\"כ. צריך להבין מאי מעליותא הוא לברך כמה ברכות שבברכת המזון שלא כדין הכתוב שנאמר ואכלת ושבעת ואז וברכת. רק, שלשה מדות הן באדם בדרך אכילתו, מדת הרשע הוא לאכול אכילה גסה כמ\"ש ובטן רשעים תחסר. ומדה בינונית היא לאכול רק לשובע וכמ\"ש ואכלת ושבעת. אבל מדת הצדיקים לדקדק על עצמם וגופם להסתפק במיעוט כשיעור כזית או כביצה וז\"ש צדיק אוכל לשובע נפשו ולא לשובע גופו. כמ\"ש בחרדים ובשאר ספרי מוסר שלא לאכול לשובע לפי שנאמר פן תאכל ושבעת ורם לבבך וכו'. ואיתא בגמ' שבת פ' ט\"ו במתניתא תנא ותאכל בעוה\"ז ותשבע לימות המשיח ותותר לע\"ל. וזה שבעוה\"ז אינו ראוי לצדיק כ\"א לאכול אבל לא לשובע וזשאז\"ל בלשונם והם דקדקו על עצמם עד כזית ולא אמרו תיבת לברך עד כזית מפני שקאי גם על האכילה וממילא משתמע כיון שהסגילו עצמן שאכילה מועטת ככזית משביע נפשם בודאי מקרי ושבעת וחייבים לברך ברהמ\"ז מן התורה.
ועי' לבוש סי' קפ\"ד סעיף ו' דמדאורייתא אין חייבין אלא כשאכל כדי שביעה. אלא שחז\"ל אסמכיה מדכתיב בלשון אכילה וסתם אכילה הל\"מ הוא שהוא בכזית:", + "אחר הש\"ץ. ובספר החיים סי' נ\"ז כתב שהחזן צריך לענות אמן אחר הקהל אף שיאמר אח\"כ ברוך ה' המבורך כמו בשומע שאר ברכה מחבירו שצריך לענות אמן אף שבירך גם הוא תיכף אותה ברכה וכן נמי בזה. ועי' בא\"א סי' נ\"ז סק\"א ובמ\"ז סי' קצ\"ח סק\"א." + ], + [ + "טעם. שאין מזמנין בשם. דהוה דבר שבקדושה וכל דבר שבקדושה לא יהא אלא ביו\"ד אנשים גדולים ובני חורין. ב\"י סי' קצ\"ט. ועיין מעשה ארג מהרב הצדיק יצחק יהודא אייזק מקאמארנא זצ\"ל ברכות פ' ז' משנה ב' קטן היודע למי מברכין לאביו שבשמים מזמנין עליו ובפרט בזמן הזה שכל אחד מברך בפני עצמו ומכ\"ש לעשרה שיכולין להצטרף קטן וכן עשה מעשה אבי הגאון אמיתי מוהר\"ר אלכסנדר שצוה לי לברך בשם להוציא את הרבים בעת היותי קטן בן י' שנים:", + "קונטרס אחרון
אלא ביו\"ד אנשים גדולים. ובספר יוסף אומץ אות קנ\"ט כתב וז\"ל אע\"פ דשלשה או עשרה שאוכלין אין רשאין לחלק נ\"ל דבסעודות גדולות שמאריכין מאד ויש בהם שקשה עליהם האריכות אם מצד הבריאות או מצד איבוד זמנם אם מצד דאגתם שלמחרת לא יוכלו להשכים לתורתם או תפלתם אזי יש היתר לברך בלא זימון כו' ועל זה סמכתי מעשה כמה פעמים אכן אם הי' אצלי אחוזת מריעיי ראיתי שצרפתי בה עמי לזמן בנחת שע\"כ לא הרגיש בעל הסעודה ולא הפציר בנו לישאר בסעודה. ועי' מ\"א סימן קצ\"ג סק\"ז.
ובספר אשל אברהם סימן קצ\"ב כתב בשם הרב הצדיק הקדוש מוהר\"ר משה יהודא ליב מסאסוב זצוק\"ל שהי' עומד בעת אמירת הזימון בעשרה והיו עומדים עמו כל המסובין. וכתב שם וז\"ל ולכולי עלמא הוא טוב על פי מדת חסידות שגם בעת קריאת התורה הקדושה מדת חסידות לעמוד (עי' ט\"ז סי' קמ\"ו). והנוהגים לישב סבירא להו דהוה ליה כמו ברכת חתנים שבעשרה דיקא וכדומה ומ\"מ אין חיוב לעמוד. ודוקא כשקראו חז\"ל להדיא בגדר דבר שבקדושה נכון לעמוד. ומכל מקום מדת חסידות נכון ודאי לעמוד לכבוד השם הק'. מה שאין כן ברכת חתנים ששוה לכל ברכות ולא הי' עיקר תקנתו מצד העשרה. וזימון שנתקן מצד עשרה נוטה יותר לבחי' דבר שבקדושה עכ\"ל.
ובספר שלחן ארבע כתב וז\"ל צריך אתה לדעת כי ממה שאמחז\"ל (חולין פ\"ז) יצתה בת קול ואמרה כוס של ברכה שוה ארבעים זהובים יתבאר מזה שכל ברכה וברכה ממאה ברכות שוה עשרה זהובים ואסמכתא מן הפסוק כף אחת עשרה זהב מלאה קטרת. כלומר כל אחת מכ\"ף והן מאה ברכות שוה עשרה זהב. וטעם שכל ברכה וברכה שוה עשרה זהובים. לרמוז שיש לכלול עשר ספירות בכל ברכה וברכה ע\"ש:
ובענין אם לומר ב\"ה וב\"ש קודם בהמ\"ז עי' מ\"א סימן קצ\"ב בהתחלה בשם הטור ואבודרהם דביו\"ד או בג' יש לאומרו אבל ביחיד פשיטא שלא יאמרו רק מתחיל ברוך אתה וכו'.*בסידור לב שמח כתב דלכך אומרים בברכת הזימון ב\"ה וב\"ש קודם ברהמ\"ז ולא ביחיד. לפי שענין הזימון הוא רבוי שבח וגדולה להבורא יתברך ומתרין זה את זה ומתוועדים יחדיו הודות לו לשבחו ולפארו על שפע טובתו כמ\"ש ונרוממה שמו יחדיו. ממילא ע\"י התקשרות זוכים לאורות עליונים וידוע בסידור ברוך הוא הויה אהיה וב\"ש הויה אדני לכך לזה הכח א\"א רק ברבים התקשרות אחד אל אחד. ובשם של\"ה כתב ראיתי מכשלה בהרבה המונים כסמוכין יותר מג' אז פורש והולך ואומר הלא יש זימון בלעדי אבל הכסיל בחושך הולך כי בוודאי יצאו זולתו אבל הוא לא יצא שהרי נתחייב בזימון להודות ולהלל: אם א' מהג' שאכלו יחד בירך ברהמ\"ז בפ\"ע מ\"מ השנים מזמנים עמו אבל אם נצטרף א' ליו\"ד או לג' ע\"י ששתה כוס משקה שיש בו רביעית או אכל כזית ירק ובירך ברכה אחרונה שוב לא יכול לזמן עמהם. מ\"א סימן קצ\"ז סק\"ד.
כתב הב\"ח הירא שמים לא יברך במצנפת הקטנה רק ישים הכובע על ראשו ויתעטף בבגד העליון ע\"ש. ועי' לבוש סי' ער\"א סעי' י' דכל דיני הכוס צריך ליזהר בכוס של קידוש והבדלה ושאר כוסות שתקנו לברך עליהם ע\"ש:
וברכת המזון דינה כתפלה לענין שאילת שלום עי' סי' קפ\"ג העי' ח'. ובענין עניית אמן באמצע ברכה כתב בס' ארחות חיים שם סעי' ח' בשם שו\"ת בנין עולם דאין עונין אלא אמן דהאל הקדוש ושומע תפלה כמו בברכת ק\"ש. ובאמן דברהמ\"ז אחר אותה ברכה עונה דמעין אותה ברכה לא הוי הפסק. כמו דאמן מברכת המוציא לא הוי הפסק בין ברכת המוציא לאכילה. משום דהוי מעין אותה ברכה*ובספר בנין יהושע כתב בשם שו\"ת הנ\"ל דמותר להפסיק בין הברכה להמוציא לכל אמנים דזה דומה להא דבין הפרקים דמותר לענות שאר אמנים דלא גרע מהא דמשיב שלום לכל אדם. ועי' שע\"ת סי' קס\"ז ס\"ק י\"א בשם ספר פנים מאירות ח\"ב סי' ה' דבברכת המוציא אין להפסיק אפי' בעניית אמן אחר ברכת חבירו עד שיטעום אחר ברכתו ע\"ש ועי' באה\"ט סי' כ\"ה ס\"ק י\"א. ועי' טור יו\"ד סי' רס\"ה לענין קיים את הילד הזה דלא הוי הפסק בין הברכה לשתיי' דבקשת רחמים לא הוי הפסק: ואמן של זכרינו דיעלה ויבא אין להפסיק שאין בו חיוב כלל רק מנהגא בעלמא. וכן אמן של הרחמן ג\"כ ודאי דהוי הפסק ע\"ש. ועי' רמ\"א סי' קפ\"ג סעי' ז' דיקדים לסיים קצת בברהמ\"ז קודם המברך כדי שיענה אמן ע\"ש. ובספר תפלה לדוד להגאון הקדוש מבוטשאטש זצוק\"ל כ' שבברהמ\"ז נכון לענות אמנים גם באמצע ברכה:
ועי' פמ\"ג סי' קפ\"ט בשם תה\"ד בחורים שעשו תקנה בקנס שלא לדבר בברהמ\"ז ראוי לתקן עד שיתחיל הרחמן הוא ע\"כ. ואף בהרחמן הוא לא יפסיק שלא לצורך דהא בטור אמר שאין הרחמן הפסק בין ברהמ\"ז לפה\"ג הא דברי חול הוה הפסק ע\"ש:" + ], + [ + "טעם. שאינן מזמנין על אכילת פירות ועל פת הבאה בכיסנין. משום שאין להם קבע לזימון עיין ט\"ז סי' קצ\"ו סק\"א: ", + "קונטרס אחרון
קבע לזימון. עי' באה\"ט סי' קצ\"ג סק\"ב בשם הב\"ח די\"א שאף על ז' מינין מזמנין ולכן טוב שלא יקבעו ג' על ז' מינים. ובשע\"ת שם כ' בשם הברכ\"י שמנהג פשוט לקבוע כמה אנשים על פירות מז' מינים. וכן לאכול פת הבאה בכיסנין ולא זהירי בזה ע\"ש." + ], + [ + "טעם. שנוהגין ליטול מים אחרונים קודם ברהמ\"ז אע\"פ שאין מלח סדומית מצוי בינינו (עי' מ\"א סי' קפ\"א סק\"ח). משום דכשם שהיו נותנים חלק מהקרבנות מהעשן המתעקם לצד צפון.*בספר קב הישר פרק ע' כתב בשם הזוהר פ' תרומה כי העשן של כל הקרבנות הי' עולה במישור משא\"כ העשן של איברים ופדרים שפקעו מע\"ג המזבח וכשחוזרין ומעלין אותם ע\"ג המזבח מבערב הי' העשן מתעקם והולך לצד צפון אשר שם דירת הס\"א ומן העשן ההוא הם יונקים ולא יוכלו לקטרג על ישראל: כך המים אחרונים המה חולקא דמסאבא כידוע ליודעי חן. ולפיכך נקראים מים אחרונים חובה על שם המקבל. ואף כשאוכל יחידי ואפי' פת חריבה שידיו נקיות אפי' הכי צריך נטילת מים אחרונים. ומים אחרונים נוטלין בכל מיני משקין. אור צדיקים.*ובספר חרידים כתב מים אחרונים חובה ודבר שבקדוש' הם והמקיל בהם מקילין לו ימיו ושנותיו כך השיבו מן השמים ע\"י שאלות חלום מגיסו של הרב המרדכי:
ובספר קב הישר כתב בשם רבינו ישעיהו סג\"ל שצריך ליטול ידיו. ודוקא לתוך כלי ולא על הארץ כי זה המים הוא חלק של סטר' אחרא ולכן צריך ליתן לו דרך כבוד ומתוך זה לא יוכלו המזיקים לעשות שום רע לאדם זה:
ובש\"ע האריז\"ל כתב וז\"ל מים אחרונים צריך להזהר מאד ובכוונ' גדולה וג\"כ לכוון בברכת המזון ובפרט בהיותו יחיד בלי ג' או אם אין לו כוס כי אז צריך לאומרו בעיניו סגורים. וכוונת אלו הם מפני כי סטרא אחר' קאים על פתורא וע\"י ברהמ\"ז מסתלקת וכשיש ברכת זימון אז אין כ\"כ חששא:
וצריך ליזהר שלא להפסיק בין ברהמ\"ז למים אחרונים. ופעם א' בא חכם א' לפני האריז\"ל וסיפר לו כי זה כמה ימים הי' לו כאב גדול בכתף שלו. והשיב לו כי זה בא לו על שעבר על דברי חז\"ל כי מה שכתבו תיכף אחר נטיל' ברכה הכוונה על נטילת מים אחרונים והוא עבר וקרא פ\"א משנה בין מים אחרונים לברהמ\"ז לכן בא לו כאב בכתף על שעבר על דבר תכף דחז\"ל. ש\"ע האריז\"ל: ועי' סי' ק\"ס סעי' י\"ב וסי' קפ\"א סעי' ט':" + ], + [ + "טעם. למה בברכת התורה אומר המברך ברכו את ה' ובברכת המזון נברך אלקינו. משום דהנה מזונות שהש\"י זן ומפרנס אותנו זה ג\"כ מצד הדין שהדין ג\"כ נותן כיון שהוא בראנו לכבודו הדין הוא שיזון אותנו ע\"כ מברכין נברך אלקינ\"ו שם הדין משא\"כ מה שנתן לנו את תורת\"ו זה מצד החס\"ד הגמור והרחמי\"ם כי גברו חסדיו עלינו להודיע לבריותיו ולגלות להם מסטירין דילי' ע\"כ מברכין ברכו את הוי' שם החסד והרחמים. עי' תוי\"ט ברכות פ\"ז משנה ג'. והנה מטעם זה מנהג אבותינו תור\"ה הוא לאכול מאכלי חלב בחג השבועות ביום מתן תורתינו. כי חלב רמז לחסד גוון לובן והנה \"להגיד \"בבוקר \"חסדך ר\"ת חלב. (בני יששכר):", + "קונטרס אחרון
ברכו את ה'. ואין זה מוציא עצמו מן הכלל וא\"כ הי' לומר נברך כמו בברהמ\"ז שאומר נברך. דכיון דאמר מבורך לא מפיק נפשיה מן הכלל והוי כמו נברך. מטה משה אות ע\"ט:" + ], + [ + "טעם. שאין מברכין בפה\"ג קודם ברכת המזון כדרך שמברכין בקידוש והבדלה בתחלה. לפי שברכת המזון הוא סילק והיסח הדעת למה שלפניו הלכך אם הי' מברך בפה\"ג תחלה הוי ברכת המזון הפסק בין ברכה לשתיי'. תוס' ברכות דף נ\"ב ע\"א בד\"ה ורבי. ויש לכסות הפת בשעת בה\"מ שלא יראה בשתו. מ\"א סי' ק\"פ ס\"ק ד' ודוקא שהכוס בידו. מחצית השקל שם ועי' רמ\"א סי' תע\"ג סעי' ז': " + ], + [ + "טעם. שאומרים יעלה ויבא בברכת המזון בבונה ירושלים ובתפלה בעבודה. משום דיעלה ויבא הוא תפלה ותחנונים תקנוה בבונה ירושלים דהיא נמי תפלה. ובי\"ח תקנוה בעבודה שהיא חפלה להשיב ישראל לירושלים. תוס' שבת דף כ\"ד ע\"א בד\"ה בבונה:" + ], + [ + "טעם. דאם חל ר\"ח ביום א' והי' אוכל ויצא שבת שאומר רצה ויעלה ויבא עי' ט\"ז סי' קפ\"ח ס\"ק ז' (וכן ראיתי שהרב המאה\"ג מוהר\"ר יוסף שאול נ\"ז אבד\"ק לבוב זללה\"ה שנהג כן אף שלא אכל כזית פת בלילה) משא\"כ בחנוכה ופורים שאינו מזכיר רק של שבת. משום דאינו אלא רשות להזכיר כדאיתא בפ' במה מדליקין דף כ\"ד ע\"א עי' מ\"א סי' קפ\"ח ס\"ק י\"ג וס\"ק י\"ח:*ועי' קני המנורה סי' רצ\"א סק\"ד בשם א\"א שהעלה לדינא כשחל ר\"ח במו\"ש ואכל פת גם בלילה יזכור רצה ויעלה ויבא. וכתב וקצת נראה דגם למ\"א האומר לשניהם לא הפסיד:
כתב בשערי תשובה סימן קפ\"ח סק\"ח בשם גינת וורדים כלל א' דאף להפוסקים דאזלינן בתר התחלת הסעודה היינו לענין הזכרה אבל בז' ברכות דחתן שנמשכה סעודת יום ז' עד ליל ח' ודאי אין לברך ז' ברכות ע\"ש. וע\"ל סעי' תתקצ\"ב בהשמטות:
אם שכח לומר על הנסים בתפלה ובברכת המזון אין מחזירין אותו ואחר גמר התפלה או בברכת המזון כשיגיע להרחמן יאמר הרחמן יעשה לנו נסים ונפלאות כשם שעשית לאבותינו בימים ההם בזמן הזה בימי מתתיהו כו'. רמ\"א סי' תרפ\"ב סעיף א' וט\"ז שם ס\"ק ה' אכן סעודת פורים שהטילו הנביאים והחכמים על כל ישראל להיותם ימי משתה ושמחה יותר משבתות וי\"ט צריך לחזור ולברך בשביל על הנסים דלא גרע מסעודת שבת אלא דנראה דלאו דוקא בסעודה שעושין אחר מנחה אלא בסעודה הראשונה שאוכל בפורים דהא עיקר הטעם דיש חיוב סעודה באותו יום דכתיב ימי משתה ושמחה ולא סגי דלא אכיל וא\"כ סעודה הראשונה שאוכל בו ביום בו קיים סעודת פורים בזה ואין לנו לתלות הדין במה שאנו קורין לסעודה שאחר המנחה סעודת פורים שהוא לתוספת שמחה ולא שייך בזה לא סגי דלא אכל. ט\"ז סי' תרצ\"ג ס\"ק ב' ועי' מ\"א סי' תרצ\"ה ס\"ק ט' ועטרת זקנים שם:
ובספר א\"ר שם סק\"ז כתב דאם שכח אין מחזירין אותו אפי' בסעודה ראשונה של פורים משום דאף שחייב במשתה מ\"מ אין חיוב לאכול פת. ויוכל לאמרו בתוך שאר הרחמן: ", + "קונטרס אחרון
עי' מ\"א סי' קפ\"ח כו' וס\"ק י\"ח. ובש\"ע הרב שם סעי' י\"ז כתב דלכך במו\"ש של חנוכה ופורים מזכיר של שבת ולא של חנוכה ופורים. לפי שכל יום שאין קרבן מוסף אין הזכרתו חובה בברהמ\"ז מ\"ש. היה אוכל ביו\"ט וכן בר\"ח וחנוכה ופורים וחשכה לו אם עדיין לא התפלל ערבית צריך להזכיר מענין היום אעפ\"י שמברך בלילה. כיון שהתחלת הסעודה היתה ביום. ואם אכל בער\"ח ונמשכה סעודתו גם תוך הלילה ואכל גם בלילה כזית פת צריך לומר יעו\"י וכן בחנוכה ופורים אעפ\"י שבהתחלת הסעודה הי' פטור מלהזכיר לפי שמ\"מ חל עליו חיוב ההזכרה באכילת כזית שמשחשיכה. שם.
והנה כתב לחלק בין אם חל תנוכה או פורים ביום א' והי' אוכל ויצא שבת אין להזכיר רק של שבת. אבל אם חל תנוכה או פורים באמצע השבוע אז אע\"פ שבהתחלת הסעודה הי' פטור מלהזכיר אם אכל גם בלילה פת צריך לומר בלילה על הנסים:" + ], + [ + "טעם. שאם שכח לומר יעלה ויבא בברכת המזון בר\"ח או בחולו של מועד אין מחזירין אותו ובתפלה מחזירין אותו. לפי שבתפלה חובה על כל איש ואי אפשר שלא יתפלל אבל ברכת המזון אינה חובה כי אפשר שלא יאכל דברים הטעונים ברכת שלש ובלבד שלא יתענה ואפשר בפירות או בדברים אחרים. ברכות דף מ\"ט ע\"ב ועי' כל בו. וע\"ל סעי' פ\"ז בהשמטות:", + "קונטרס אחרון
אין מחזירין אותו. ועי' אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' תכ\"ב דיותר טוב לצאת י\"ח ספק עצהיו\"ט שיטול ידיו ויאכל כזית ויברך ברהמ\"ז כראוי. והפוסקים סמכו א\"ע שמי שאפשר לו בכך יבין מאליו לעשות עצהיו\"ט. ועי' באה\"ט סי' ר\"ט סק\"ו שכ' כעין זה בשם הטור. " + ], + [ + "טעם. דאם טעה ולא הזכיר של שבת בברכת המזון אומר קודם המלך הטוב והמטיב בא\"י אמ\"ה שנתן שבתות למנוחה לעמו ישראל באהבה לאות ולברית בא\"י מקדש השבת וכן אם טעה ולא הזכיר ביו\"ט יעלה ויבא אומר בא\"י אמ\"ה אשר נתן ימים טובים לישראל לששון ולשמחה את יום חג פלוני הזה ברוך אתה ה' מקדש ישראל והזמנים ואם טעה בר\"ח אינו אומר רק בא\"י אמ\"ה שנתן ראשי חדשים לעמו ישראל לזכרון ואינו חותם בברוך. דכיון דבר\"ח סגי דלא אכל פת ולא הוי הך ברכה חובה ביום זה. לבוש סי' קפ\"ח סעי' ו' וסעי' ז': ", + "קונטרס אחרון
יעלה ויבא. אם כבר התחיל ברכה רביעית בשבת ויו\"ט לחזור לראש ברהמ\"ז ולא מקרי התחלה עד שאמר בא\"י אמ\"ה האל אבל אם לא אמר רק בא\"י אמ\"ה אע\"ג שכוונתו הי' על הטוב והמטיב יסיים אשר נתן כו' וראי' לזה ממש\"כ המ\"א בסי' רס\"ח סק\"ג דאם אמר בערבית ומנחה אתה וסבור שהוא חול אומר אתה קדשת או אתה אחד דלא מקרי התחלה בשל חול אלא בשחרית שדיבר ג\"כ שלא כהוגן וכן כאן אם לא אמר רק עד אמ\"ה ולא התחיל עדיין האל יסיים אשר כו' ומדוקדק לישנא דגמ' אבל פתח הטוב והמטיב. ח\"א כלל מ\"ז סעי' י\"ח:" + ], + [ + "טעם. שעונין אמן אחר ברכת בונה ירושלים אע\"פ שאין עונין אמן אחר ברכת עצמו. כדי להפסיק בין ג' ברכות הראשונות שבבהמ\"ז שהם מן התורה לברכה רביעית שהוא מד\"ס. טור סי' קפ\"ח. ועי' קונטרס אחרון לט\"ה לסעי' רמ\"ג בד\"ה בספר:", + "קונטרס אחרון
ברכת בונה ירושלים. בספר בני יששכר כתב על מה שאמז\"ל כל מי שלא נבנה ביהמ\"ק בימיו כאילו וכו' וז\"ל מהראוי לעיין הלא רבים וכן שלימים יסודי עולם הלכו למנוחות ולא נבנה ביהמ\"ק בימיהם. אבל האמת הוא שהצדיקים בונים בימיהם חלק מביהמ\"ק כ\"א חלקו השייך לנשמתו וכל מי שאינו נבנה ביהמ\"ק בימיו כאילו וכו'. ע\"כ כאשר האדם אינו מבין בדעתו איזה ענין בלימוד תורתו הוא מפני כי חלק ביהמ\"ק שלו עדיין לא נבנה בימיו מגודל חטאו. הנה ישוב אל י\"י על עונותיו ויתפלל על הגאולה ותתחזק דעתו ויראה פלאות מה שלא ידע עד עתה. והוא לדעתי סוד הפסוק כי יפלא ממך וכו' וקמ\"ח. בשיעור קומה שלך. ועלית אל המקום אשר יבחר י\"י עכ\"ל.
ובספר זרע קודש (תצא) כתב וז\"ל במה שאנו אומרים בונה ירושלים ה'. היינו שבונה אותה בימינו בכל יום. כשאדם עובד אותו ית' הכל לפי מעשיו בונה את ירושלים וביהמ\"ק. יש בונה ביום שורה א' שלימה. ויש מניח לבינה אחת. כל א' כפי עבודתו. עד שיהי' נבנה בשלימות ב\"ב. וכן שמעתי מהרב הקדוש מוהר\"ר אלימלך זצ\"ל שכשעשה עליות נשמה ראה שנושאים את כלי ביהמ\"ק ואמרו לו שהם אותם הכלים שהוציאו הוא מהגלות. ופ\"א אמר שנפלה בית טומאה א' בצורה גדולה מאד ובכל יום עולים אלפי אלפים בעלי מלאכות בנאים ולבנות החומה. אבל יש לי שומר טוב שכשהרב מוהר\"ר יעקב יצחק מלאנצהוט מתפלל תפילת י\"ח מתפלת מנחה מפיל כל מה שבונים. והבנתי דבריו הקדושים שמפיל זה ע\"י שע\"י תפלתו בונה חומות ירושלים לביהמ\"ק.*ובספר בני יששכר מאמרי חדש סיון מאמר ה' כ' מחוייבים אנחנו להאמין בנידון אריכות הגלות הזה. הגם שכבר עברו עידן ועידנים ואנחנו לא נושענו. וגם כמה וכמה קיצים מבוארים בזוה\"ק ובספרים קדמונים בעלי רוה\"ק האמיתיים וכבר עברו. והנה יתבהל הרעיון בראותו כ\"ז. אמנם כי כן מחויב האמונ' עפ\"י התור' והנביא' להאמין בהשי\"ת שהוא כל יכול אפי' בב' הפכיים שאין השכל יכול לחייב. ע\"כ מחוייבים אנחנו להאמין בביאת משיחנו ב\"ב. גם מחוייבים אנחנו להאמין בדברי הנביאים והחכמים אשר כתבו קיצים ברוח קדשם. הגם שכבר עברו. כגון מה שמבואר במדרש הנעלם שהגאול' ותח\"ה בשנת ת\"ת מחויובים אנחנו להאמין שיקוים כן. הגם שכבר חלף ועבר הזמן. זאת נשים אל לבינו כשתהי' הגאול' ב\"ב יתגלה לנו האיך יקויים הכל. וכן בכל שאר הקיצים: . ולפי ערך שבונה חומות ירושלים לפי ערך זה מפיל בהבית הזה של טומאה. כי כשזה קם זה נופל.
ובסידור לב שמח מהרב הצדיק הקדוש מאלעסק זצוק\"ל פי' הפסוק ואני אהי' להם נאם ה' חומת אש סביב. והי' שייך יותר לומר ואני אהי' חומת אש סביב נאם ה'. או שהי' לומר בתחלה נאם ה' אני אהי'. רק שע\"י שאיש ישראל מתפלל כראוי ואומר דיבורים כראוי וכנכון עומדים מלאכי השרת ומנסרים מדבורים שלהם אבנים לבנין ביהמ\"ק. וביותר אפי' ביהמ\"ק של אש ג\"כ יבא ע\"י דבורים של ישראל. וזה ואני אהי' נאם ה'. ע\"י דבורים של ה'. חומת אש סביב. ע\"י שאיש ישראל אומר דבורים ע\"י אש טהור שהוא ביראתו. בזה נעשה לעתיד חומת אש סביב:
ובמהר\"ם שי\"ף בסופו דרוש לפ' ואתחנן כתב בשם הקדמונים דלעתיד שיהי' הבית המקדש מעשה ידיו של הקב\"ה אזי יהי' משה הכהן:" + ], + [ + "טעם. שתקנוה לומר הטוב והמטיב. משום הרוגי ביתר דאמרינן באיכה רבתי חמש מאות בתי מדרשות היו בביתר ובכל בית המדרש הי' חמש מאות מלמדי תינוקות ואנשי העיר בעלי אומנות ששים רבוא ובמלכות אדריאנוס לקחו אותם הרומיים וישפכו דם לרוב מאוד ויהרגו עד תום כל העיר טף ונשים ויצו המלך לבלתי קברם ויהי שם מחוץ לעיר כרם גדולה רחבה שנים עשר מילין ויקיפו את הכרם סביב סביב ממתי ישראל זה על זה ועמדו שם כ\"ה שנים כל ימי אותו המלך ולא הסריחו ויהי אחרי מות אותו המלך ויעמוד מלך אחר ויצו לקברם וילכו כל העם מן העיר לקברם ויקברום במקומם בכרם. בו ביום תקנו הטוב והמטיב. הטוב שלא הסריחו והמטיב שנתנו לקבורה. וטעם שקבעו כאן. כיון דבאותה שעה נגדעה קרן ישראל ואינה עתידה לחזור עד שיבא בן דוד ולפיכך קבעוה אחר בונה ירושלים. (כל בו):", + "קונטרס אחרון
בונה ירושלים. בפסח אומרים המדקדקים לפני הרחמן הוא יזכנו. הרחמן הוא יגאלנו כמו שגאל את אבותינו. יוסף אומץ אות תשפ\"ז. ברהמ\"ז בבית עכו\"ם יאמר הרחמן ישלח לנו ברכה מרובה במקום הליכתינו וישיבתינו ועל שלחנות בבתינו שאוכלים עליהם. עי' באה\"ט סי' קצ\"ג סק\"ה:" + ], + [ + "טעם. שבברכת בעה\"ב מסיים ונאמר אמן. לפי שאין יכול לגזור אומר ואמרו אמן. משא\"כ בעושה שלום וכו' שהוא שבחו של הקב\"ה וכל ישראל מצווין ע\"כ אומר ואמרו אמן. מ\"א סי' קפ\"ט סק\"א:", + "קונטרס אחרון
ואמרו אמן. בספר עבודת הלוי פי' הפסוק יראו את ה' קדושיו כי אין מחסור ליראיו. שהכתוב מלמדנו שלא כדברי עמי הארץ שאומרים שהיראי ה' המה מחוסרי פרנסה. ע\"כ אומרים לא אהי' חובש מחובשי ביהמ\"ד אלכה נא אל רשעי ארץ למען הצליח. לכן אמה\"כ יראו את ה' קדושיו כי אין מחסור ליראיו פי' זה שתהי' ירא שמים לא יזיק לך. והראי' כמה יש כפירים היינו רשעים. רשו ורעבו. וכמה יש דורשי ה' אשר לא יחסרו כל טוב לכן תבחר בחיים:" + ], + [ + "טעם. שאם שותה מכוס של קידוש או מכוס של בהמ\"ז ונותן לחבירו ג\"כ לשתות מזה הכוס שופכין בו מעט. משום דרך ארץ כדי שיצא מתורת שיור ויחזור לחשיבותו. הגהות מיימוניות הלכות שבת פרק כ\"ט. ומשגר לאשתו כוס של ברכה כדי שתתברך. וכתב הפרישה ומה\"ט נתפשט המנהג קצת שלא לשתות בין איש לאשתו. א\"ר סי' קפ\"ג ס\"ק י':" + ], + [ + "טעם. שאנו מברכים על כל דבר בלשון בורא או עושה בל' הוה ולא ברא או עשה דמשמע לשעבר. ע\"ד שאמר הרב הצדיק הק' מסטרעליסק זצוק\"ל מי שמאמין שהבורא ית' ברא שהמים יכבה אש אין זו אמונה שלימה רק החיוב לידע ולהאמין שבכל עת ורגע נותן הקב\"ה כח השגחתו בכל מיני מים הנמצאים בעולם שיהי' להם כח הטבע לכבות האש ובלא זה לא היו המים מכבין האש אף שהם מים. וזה שמברכין בל' הוה שתמיד בורא ועושה ומקיים כל מעשי שמים וארץ אף שכל המעשים נבראו ונגמרו בששת ימי בראשית עכ\"ז בכל עת ורגע היא בורא אותם ומחי' אותם לקיימם בסוד המחדש בטובו בכל יום תמיד מעשי בראשית. שפתי אמת להרב הצדיק הקדוש מברעזאן זצוק\"ל:*ועד\"ז יש לפרש הפסוק כי בו שבת מכל מלאכתו אשר ברא אלהים לעשות. שמלת לעשות אינו מובן כלל. רק שלעשות מוסב שאף שכל המעשים נבראו ונגמרו בששת ימי בראשית עכ\"ז בכל עת ורגע היא בורא אותם ומחי' אותם לקיימם וזה הוא לעשות שיעשו פעולתם בעת המצטרך בסוד המחדש בטובו בכל יום תמיד מעשי בראשית:
ובספר מעולפת ספירים פי' הפסוק עפ\"י מ\"ש בזוהר בראשית דף ע\"ד ע\"ב בפסוק ויקרא מלאך אמר ר' אלעזר כי מ\"ש י' דברים נבראו בע\"ש בין השמשות אין ר\"ל שנבראו אז לפי שא\"כ קשה שהרי שנינו שאילו של אברהם אע\"ה בן יומו היה וכך צריך לומר שכן כתב כבש בן שנתו לעולה וא\"כ קשה האיך שנברא העולה שעדיין לא נולד יצחק אלא י' דברים שנבראו דקאמר ר\"ל שנתן כח ומנוי לשר העולם שיברא האיל כשיצטרך לאברהם ופי הארץ כשיצטרך למשה רבינו ע\"ה וכל זה המנוי והכח בראו הקב\"ה ע\"ש בין השמשות ובזה יבואר היטב לעשות: ", + "קונטרס אחרון
יבואר היטב לעשות. ובספר דברת שלמה תלמוד מובהק של כבוד מורינו גאון ישראל הצדיק הקדוש מוהר\"ר דוב בער זלה\"ה (ויקהל) כתב וז\"ל שמעתי ממורי זללה\"ה ע\"פ הגדיל ד' לעשות עם אלה כו' דהנה כתיב כי בו שבת מכל מלאכתו אשר ברא אלהים לעשות. ואחז\"ל שהניח הקב\"ה את העולם בלתי מתוקן בשלימות והטיל על ישראל עם קדושו שיתקנו הם את העולם להביאו אל שלימותו. וז\"ש אשר ברא אלהים לעשות. ר\"ל שנצרך עדיין לעשות והוא ביד ישראל. והנה התיקון של העולם ע\"י ישראל הוא ע\"י התורה והמצות כמ\"ש בתיקונים לעבדה בפקודין דעשה ולשמרה בפקודין דל\"ת. והנה כשיהי' התיקון שיתוקן העולם בשלימות יבוא משיחינו בב\"א:
וז\"ש אז יאמרו בגוים הגדיל ד' לעשות עם אלה. ר\"ל כי מה שהניח הקב\"ה לתיקון כבר נתקן ונתגדל על שלימותו. וז\"ש הגדיל ד' לעשות. ר\"ל אשר ברא אלהים לעשות כבר הגדיל וכ\"ז ע\"י ישראל: " + ], + [ + "טעם. שכל הברכות מברבין בורא ובברכת שהכל מברכין נהי'. כיון שתקנו ברכה זו על דבר שאין גדולו מן הארץ כגון בעלי חיים והיוצא מהן ע\"כ אין לומר בהם בורא שעיקר בריאתם לא לכך היתה וראי' לדבר אדם הראשון שלא הותר לו בשר באכילה. (אבודרהם):*ועי' מטה משה אות צ\"ט שכתב בשם תלמידי הר\"ר יונה שמי שמתחייב ברכה ואינו יכול לאומרה שאין ידיו נקיות או שעמד במקום שאינו נקי כגון החולה שאין מטתו נקייה ואינו יכול לבטא בשפתיו התפלה. יש לו להרהר הברכה או התפלה שנתחייב בה ואע\"פ שאינו יוצא ידי חובתו כ\"א באמירה יש לו להרהר בלבו ה' יראה לבב ויתן לו שכר המחשבה דאמרינן במדרש אמרי האזינה ה'. ובשעה שאיני יכול לדבר בינה הגיגי. והגיגי רוצה לומר המחשבה ע\"כ. ומ\"ש שעומד במקום שאינו נקי מ\"מ צריך להיות שאינו מטונף לגמרי דאסור להרהר בדברי תורה במקום הטינופת ע\"ש: ", + "קונטרס אחרון
ובברכת שהכל מברכין נהי'. ופי' של הברכה של בורא נפשות כך הוא. בורא נפשות רבות וגם כל מה שהם היו חסירים מהם אם לא נבראו מפני שהיו צריכין להם והכרחיים הם להם לצורך קיום חיותן כמו לחם ומים. וזהו פי' של וחסרונם. וגם יהא ברוך על כל הדברים שברא ואינם הכרחיים להם. ולא היו חסירים מהם אם לא בראן שאינו אלא להתענג בהם להחיות נפש ולהברותם על צד היותר טוב והם הפירות וכיוצא בהן. לבוש סי' ר\"ז.
ובש\"ע האריז\"ל כתב הטעם שבברכת שהכל אנו מזכירין בריאת הנפשות וחסרונם שהוא כללות כל הנבראים. כי המים הם מגדלים הצמחים והזרעים וכל חסרוני האדם. ולכן כיון שהמים סיבת הכל אנו כוללים הכל בהם גם כפי הסוד כי הכל נמשך מהמים שהם החסדים שמהם הנשמות יוצאים וכל הבריאות וז\"ש באברהם ואת הנפש אשר עשו בחרן כי אברהם הוא בחינת חסד שהם סוד החסדים מים:
ובספר דברת שלמה (וישב) כתב מה שתקנו בברכה אחרונה בורא נפשות רבות וחסרונם. ר\"ל כל מה שנחסר לאדם מחלקו וחיותו ונשמתו נשלם ע\"י אכילתו או מלבושיו ושאר הנאותיו אם משליך על ד' יהבו הוא מדריכו ומזמין לו כפי הנאות לו לתלקו ולנשמתו כמ\"ש מד' מצעדי גבר כוננו כו'. ולכך כתיב בכל דרביך דעהו וכו'. ולפעמים הוא צריך לילך ולעשות איזה דבר ולשים לדרך פעמיו. ויבא מזה איזה מצוה או קידוש השם. או יגמור איזה שידוך ע\"י גלגל כן צריך האדם הנלבב אשר עיני שכל לו לבטוח בד' ואעפ\"כ אם יראה שיזדמן לו איזה דרך או איזה מעשה אף שלפי הנראה הוא דרך הטבע כדרך כל הארץ. ידע נאמנה שהיא בהשגחה פרטית מהבורא ית\"ש. ואולי יבין ויראה איזה מצוה או איזה קידוש השם או עובדא שרצון הבורא ב\"ה בו ויעשה בדרך הילוכו. וזשחז\"ל מאן דביש ליה בהאי מתא ליזל למתא אחריתי. ולא קשה למה לא יבטח ולא ישען באלהיו כי אע\"פ שהוא בעל בטחון ויכול הקב\"ה לעזור לו בכאן. יחשוב אולי רצון הבורא ית' שאשים לדרך פעמי ומיני' וע\"י יתקלס עילאה. ולכך ליזיל למתא אחריתא. וכן הוא בעניני פרנסה או בשאר עניניו כ\"מ שמזדמן לפניו יתשוב כן אע\"פ שהוא בעל בטחון אולי רצון הבורא ב\"ה בזה כנ\"ל. ומכ\"ש כשנעשה איזה דבר שלא כדרך הטבע רק דרך נס ופלא. ובודאי ראוי לחשוב שזהו בודאי מהשגחת הבורא ב\"ה. והנה ראוי ונכון להשגיח ולראות שיצמח מזה שיתקדש שמו הגדול ע\"י.", + "יש לו להרהר הברכה. בספר אשל אברהם סי' ס\"ב כתב על מש\"כ הט\"ז שם סק\"א להתיר לברך על ידי הרהור בלילה כשצריך לשתות דאין זה סתירה מהמשנה ערום לא יתרום והרי הוא יכול להרהר. כי גם הט\"ז לא כתב כ\"א במה שהוא כעין דיעבד קצת מצד הצורך הגדול וכגון שאין לו כ\"א מעט מים כדי גמיעה לצמאונו שחזק עליו בצער גדול וא\"א לו ליטול ידיו ממים אלו כי לא ישאר לו לשתות בזה הוא שהתיר הט\"ז ע\"י הרהור. וכן במרחץ כשגבר עליו כל כך הצמאון שא\"א להמתין עד צאת חוץ לבית החצון דמרחץ וליטול ידיו במים נקיים ולכסות גופו שלא יהי' לבו רואה את הערוה בכהאי גוונא הוא שיש היתר הנ\"ל משא\"כ במשנה דערום לא יתרום מיירי בלכתחילה ממש ע\"ש. ועי' מ\"א סי' ק\"א סק\"ב.
ובספר זכור לאברהם כתב בשם הרדב\"ז דישפשף ידיו בלילה במטפחת קשה יפה יפה ויברך ושכן הוא נוהג. וכ\"פ א\"ר סי' ל\"ח דישפשף ידיו בכותל או בצרור ויברך (ובס' ש\"צ כתב בשם הרב ברכ\"י יצ\"ו דיהרהר בלבו) אמנם י\"ש יאנוס לדחוק עצמו לעמוד וירחץ ידיו ג\"פ ויברך. ובשם שער המצות להרב האריז\"ל כתב שישתה קודם שישן פחות מרביעית ויברך לפטור כל מה שישתה כל הלילה ובבוקר אם שתה כל הלילה שיעור רביעית בב\"א יברך ברכה אחרונה ע\"ש. ועי' מ\"א סי' קפ\"ד סק\"ט דכפי דבריו אין תיקון זה מועיל. ועוד הא שינת קבע הוי הפסק עכ\"ל ע\"ש:
ובספר צמח דויד מהרב הצדיק הקדוש מוהר\"ר דויד מדינוב זצוק\"ל*ראיתי בספר אחד שהרב הצדיק הקדוש מוהר\"ר צבי אלימלך זצוק\"ל מדינוב בא לבקר את בנו הרב הקדוש מוהר\"ר דוד זצוק\"ל כאשר חלה ונפל למשכב וציוה. עליו להוסיף לעצמו אות יו\"ד אל שמו ויקרא שמו דויד וישאלהו היכן מרומז זה הדבר והשיב כי כן מצינו מזה הסגולה בדברי חז\"ל יהב ליה ידי' ואוקמי'. ר\"ל כי הוסיף לו אות יו\"ד אל שמו עדה\"כ השם עליהם יחיו. וזהו ג\"כ מצד הסגולה ולזה קראו שם ספרו צמח דויד מטעם הנ\"ל: כתב בשם הבעש\"ט נבג\"מ שאמר כי פעם אחד הי' בבית עכו\"ם. והי' שמה ע\"ז וכשיצא משם אמר לתלמידיו שהוא בשמחה גדולה. מחמת שבשעה אחת קיים כל התורה כולה. כי ע\"ז דינא כצואה ואסור להרהר בד\"ת במקום המטונף ובמה ששמר מחשבתו מבלי להרהר בשום דבר מד\"ת נחשב לו כאילו קיים כל התורה.
ופי' בזה הפסוק עם לבן גרתי. פרש\"י ז\"ל ותרי\"ג מצות שמרתי. וקשה האיך הי' יכול לקיים שם כל התרי\"ג מצוות הלא כמה מצות המה התלוים בארץ ושאר עניני מצות שלא כל אדם יכול לקיימן*ובספר יושר דברי אמת כתב על מה שפרש\"י ותרי\"ג מצות שמרתי. עפ\"י מ\"ש חז\"ל (קידושין דף ל\"ט ודף מ') ישב ולא עבר עבירה כאלו עשה מצוה. או חישב לעשות מצוה ונאנס ולא עשאה מעלה עליו הכתוב כאילו עשאה. ושוב שפיר שמר כל תרי\"ג מצות. וכן כתיב (הושע י\"ב) ויעבוד ישראל באשה ובאשה שמר. ויעבוד זה מ\"ע. שמר זה מל\"ת . ולפי הנ\"ל ניחא כי גם כאן בית לבן הי' מלא גלולים ותרפים ומוכרח הי' יעקב אע\"ה בבואו לביתו לשמור מחשבתו מבלתי להרהר שם בשום ענין מד\"ת ולזאת נחשב לו כאלו קיים כל התורה*ובספר צפנת פענת פי' הפסוק ה' עוז לעמו יתן כו' דנתינת התורה א\"א לכל א' לקיים כ\"א ע\"י אחדות ושלום. משא\"כ כשיש פירוד ח\"ו. וזהו ה' עוז לעמו יתן. וקשה וכי אפשר לכל א' לקיים כל התורה. ומשני ה' יברך את עמו בשלום וע\"י האחדות נחשב כאלו כ\"א קיים כל התורה: :
כתב בס' דרך פקודיך וז\"ל שמעתי מגדול א' שיש בידו קבלה כשיש בבית איזה ס' מספרי המינים אסור לספר ד\"ת כי היא ע\"ז ממש וע\"ז היא כמו צואה צא תאמר לו:
ובשו\"ת דברי חיים ח\"ב יו\"ד סי' ס' כתב נידון השאלה בעסק הספר מאפיקורס שהעתיק מלת הגיון עם פירוש מר' מה לעשות בו*בספר אגרא דפרקא אות של\"ה כתב וז\"ל אין לבקש מהרשע שיעשה לו טובה אפי' אם יתלה בטחון בהשי\"ת רק יעשה זאת להלביש הענין בטבע כדרך כל עניני מו\"מ נשמע הדבר מיוסף שביקש משר המשקים ונענש ע\"ז הגם שבודאי בטח בה'. ומה שביקשה אביגיל מדוד והי' כאשר ייטיב י\"י לאדוני כו' וזכרתני ולא תשכח את אמתך וכן יהונתן לדוד. כי מאיש שהוא בן תורה וירא שמים מותר לבקש ממנו איזה דבר וישים בטחונו באלקיו אשר יושיעהו ע\"י בן אדם הלזה וישים את אותו הבן אדם להלבשת הטבע ע\"ש:
עוד שם אות צ\"ח בשם הזוהר וישלח את לוט מתוך ההפכה וכו'. מכאן אוליפנא בכל אתר דדיירין ביה חייבין חרוב איהו עכ\"ל. וכתב שם מזה נראה כיון דמדור הרשעים נקרא חורבא מהראוי שלא יתפלל בבתיהם דאין מתפללין בחורבה וגם אין לילך ביחידי לבית הרשע ע\"כ. ובשכר אמרי צדיקים כתב אל ילמוד אדם ספר אדם רשע אעפ\"י שיש בו ד\"ת כראוי. לפי שנתדבקו בו נשמת אדם שעשה זה הספר: . לפי הנראה אין לחלק בין ס\"ת לשארי ספרים שלהם הא אדרבה מבואר בס' ב\"י שבשארי ספרים שלהם כ\"ע מודים שנשרפין לכן בודאי ראוי לשריפה. אך כמדומה לי ששמעתי מאדמו\"ח זצל\"ה שבא מעשה כזה לידו וצוה לגנזו בכ\"ח חדש על בה\"ק וטעמו לא ידעתי זה ראיתי להודיע והבוחר יבחר עכ\"ל ע\"ש:" + ], + [ + "טעם. שמברכין על היין בפה\"ג. כיון שמחמת השינוי חשוב יותר שסועד ומשמח הלב קובע ברכה לעצמו. ברכות ל\"ה ע\"ב:*דהנה כל הפירות אין להם חשיבות הברכות הפרטיות רק כשהם בעייניהו. אבל אם נשתנו מכמות שהיו ואינו ניכר מציאות הראשון הנה נשתנו לגריעותא ואבדו חשיבתן וברכתן שהכל. משא\"כ דגן וגפן אם נשתנו נשתנו למעליותא ונתעלו במעלת הברכות מיוחדות המוציא למ\"ה לדגן ובורא פה\"ג לגפן. בני יששכר דרוש לסוכות: " + ], + [ + "עוד טעם. הואיל ועסקיו מרובין ממנו לקידוש ולהבדלה*יין שמזגו במים אפי' המים הם הרוב מברך עליו בפה\"ג אם הוא יין חזק שראוי לשתיה ע\"י מזיגה גדולה כזו. ודרך ב\"א לשתותו במקום יין ע\"י מזיגה זו דאל\"כ בטלה דעתו אצל כל אדם. ואם היין הוא אחד מששה במים שיש במים ו' פעמים כמותו אין מברכין עליו בפה\"ג בכל ענין שאע\"פ שיש בו טעם יין אינו חשוב כלום בששה חלקים מים. ש\"ע הרב סי' ר\"ד סעי' ט': ועי' פמ\"ג שם ס\"ק ט\"ז דיינות שלנו אין חזקים ע\"כ כל שיש רוב מים ראוי לברך שהכל ע\"ש:
יין שבשלו וטירפו בבצים וצוקער שקורין וויין זיפע אם היין הוא הרוב מברך עליו בפה\"ג אף שאין לו תואר יין. ואם אין רוב ביין מברכין עליו שהכל. שערי ברכה שער ג' סעי' ט\"ו בשם מהר\"ם שי\"ק או\"ח סי' פ\"ד. וכתב שם דה\"ה טשיי הנעשה מתערובות יין וטייע וצוקער הולכין אחר הרוב: ממנו לאירוסין ולחופה. כיוצא בו פת ממנו לחלה ולמצה. רוקח אות שנ\"ב:" + ], + [ + "טעם. שמברכין על שנוי יין הטוב והמטיב ועל שנוי פת ובשר אין מברכין. משום דיין אית בי' תרתי משמח וסועד. תוס' ברכות דף נ\"ט ע\"ב בד\"ה הטוב. ועוד דלא אשכחינן שירה אלא על היין. ועוד כיין שהיין חשוב שקובע ברכה לעצמו ראוי' לברך עליו הטוב והמטיב. שם: ", + "קונטרס אחרון
הטוב והמטיב. כששתו יין והביאו להם יין אחר שאינו מאותו יין עצמו ששתו*אפי' הי' להם מתחלה שתי יינות אלא שלא היו לפניו יחד כשבירך בפה\"ג מברך על השני הטוב והמטיב. אבל אם היו שתיהם לפניו על השלחן אינו מברך הטוה\"מ אלא מברך על המשובח בפה\"ג ופוטר גם את הגרוע עיין רמ\"א סימן קע\"ה סעיף א':
ועי' ט\"ז שם סק\"ד דאפי' ביין סתם ומסתפק איזהו עדיף תיכף שהביאו שנים לפניו יש עליו שני חיובים האחד ברכת היין עצמו השני ריבוי יינות. ומי שלבו נקפו לברך ב' ברכות ביש ספק יסלק מן השלחן א' מהם ואח\"כ יברך על א' מהם בפה\"ג ואח\"כ על השני ברכת הטוב ובזה יצא דברי הכל:
ובס' עיון תפלה כתב הייתי איזה פעמים אצל הרב הגאון מבוטשאטש זצל\"ה והי' דרכו לכבד אותי בברכה זו והי' מצוה להעמיד לפני שני כוסות א' של יין אדום והשני של לבן וצוה לברך תחילה על האדום הגפן ועל הלבן אח\"כ הטוב והטוב ושאלתי אותו הלא עפ\"י ש\"ע אם שניהם לפניו על השלחן צריך לברך על המשובח בפה\"ג ופוטר את הגרוע. רק צריך דוקא לסלק מעל השלחן את המשובח. והשיב לי דזהו ביין של עצמו אבל כאן היין זה שלי הוא ואני איני מקנה לכם עתה רק האדום ואח\"כ אני מקנה לכם הלבן. וסיים שגם הוא הי' עונה אמן ומשיב הוא הטוב הוא מטיב הוא יטיב לנו ע\"ש: מברך עליו בא\"י אמ\"ה הטוב והמטיב. ודוקא כשיש להם עוד מהראשון ורוצים לשתות הב'. אבל אם שותין יין השני מפני שכבר כלה הראשון אין מברכין עליו הטוב והמטיב*ובספר ארחות חיים שם כ' בשם נזירות שמשון דאם קונים היין מהחנוני בשעת שתי' ושלחו אח\"כ לקנות מובחר ממנו אע\"פ שאין להם מן הראשון מברכין דהא בתחלה כ\"ג קנו: . ומברכין הטוב והמטיב על כל שינוי יין מן הסתם אפי' אינו יודע שהשני משובח מן הראשון כל שאינו יודע שהוא גרוע ממנו. וכן אם הביאו להם עוד יין שלישי מברכין ג\"כ עליו הטוב והמטיב (והוא שלא היתה דעתם מתחלה עליו כשבירכו בראשונה. ש\"ע הרב פי' קע\"ה) ודוקא בשוין במראה אפי' בסתם מברכים דמן הסתם אמרינן דשוין ומברך על הריבוי. משא\"כ כשהראשון לבן ושני אדום דאפי' השני שוה לראשון בטעם מ\"מ הראשון עדיף שהוא בריא. לכן צריכים לידע בודאי שהאדום משובח בטעם.
ואם שתו תחלה יין אדום והביאו להם יין לבן אע\"פ שהוא גרוע מברכין. שהלבן יותר בריא לגוף. ואין לברך הטוב והמטיב אא\"כ יש אחר עמו דהכי משמע הטוב לו והמטיב לחבירו. וה\"ה עם א' מבני ביתו. אבל אם הוא יחידי לא:
והאורח שמסב אצל בעל הבית אם הבעה\"ב נותן הקנקן על השלחן ושותין מי שירצה א\"כ כולן שוין גם האורח מברך. אבל אם בעה\"ב נותן לכ\"א כוסו. אין האורח מברך. סי' קע\"ה ומ\"א שם ועי' מחצית השקל שם סק\"ג.
ובסידור יעב\"ץ כתב שאם נתן הבעה\"ב הקנקן על השלחן כמו בסעודות גדולות שכל הקרואין שוין לטובה הוא דמברך הטוב ל\"ש בעה\"ב ל\"ש האורח לאפוקי היכא דבעה\"ב מוזג לו כוס לאורח ואין לאורח רשות ליקח מן היין כוס לעצמו כחפצו לא מיבעי' דהאורח אינו מברך על שינוי היין אלא אף בעה\"ב לא יברך:
ובליל פסח שרבו הספיקות אי לברך הטוב והמטיב אם הביא לו יין אחר*ובהגהות מעשה רוקח כ' דאין מברכין הטוב והמטיב אלא על כוס של רשות ולא על כוס של חובה. ובעקרי הד\"ט סי' ט' סמ\"ו כ' דברכת הטוה\"מ הוא דוקא בסעודה אבל בלא סעודה אין להקל לברך ע\"ש: עי' שע\"ת שם סק\"א. נראה שיביאו לו יין אחר קודם ברהמ\"ז ואז לא יצטרך לברך אח\"כ הטוה\"מ דהא כבר אמר הטוב והמטיב בבהמ\"ז. עי' מ\"א רס\"י קע\"ה:
ואין לברך הטוב והמטיב רק כששתה כשיעור שתי' לברכה אחרונה. משא\"כ בפחות מכשיעור אינו סגנון שתי' לחייב בברכת הטוה\"מ. אשל אברהם שם." + ], + [ + "עוד טעם. משום רבוי שמחה שהרי במקום סעודה יהי' מרבין שם יין ואין ספק שיש שם רבוי שמחה ולפי שאסור לו להרבות שמחה בעולם הזה כענין שכתוב (תהלים ב')יגילו ברעדה ע\"כ תקנו בשינוי יין ברכת הטוב והמטיב שהיא ברכת האבל שאומרין אותה בבית האבל. (כל בו):" + ], + [ + "טעם. שמברכין ברוך שפטרני בלא שם ומלכות. משום שלא נזכר בש\"ס. א\"ר סי' רכ\"ה בשם ל\"ח. ועי' לבוש שם סעי' ב' דמשמע משם דהבן יברך ברכה זו. ועי' ליקוטים סעי' ע\"ו בהשמטות. ועי' א\"ר סי' רכ\"ג ס\"ק ג' וז\"ל כתב הב\"ח העילם נוהגין לברך דיין האמת בלא שם ומלכות ואינו נכון. ואצ\"ל במיתת ת\"ח או אדם חשוב דיש לברך בשם ומלכות ע\"כ. וכ\"כ של\"ה דהמברכין ברוך דיין האמת או ברוך שכוחו וגבורתו או ברוך מעשה בראשית בלא שם ומלכות לא יצאו ידי חובת הברכה ע\"ש:*ועי' ט\"ז סי' רכ\"ג סק\"ד דהמנהג שלא לומר שם ומלכות על אדם אחר אלא על מי שנצטער במיתתו אבל על ת\"ח ח\"ו ודאי יזכיר שם ומלכות ע\"ש. כתב א\"ר סי' רי\"ט ס\"ק י\"ב וז\"ל הכ\"ג תמה על המנהג שאין הנשים מברכין ברכת הגומל ולכך כתב דגם הנשים יברכו ברכת הגומל בפני י' או לפחות בפני איש א' או נשים ע\"כ. ולי נראה דיותר טוב דהבעל יאמר לה בא\"י אמ\"ה אשר גמלך כו' והיא תענה אמן ע\"ש. (ולפ\"ז פשוט שכל היולדות כשעומדת מלידתן חייבת בברכה זו ולא ידעתי למה ועל מה הקלו בה. יעב\"ץ) אבל הנער קודם י\"ג שנים לא יברך ברכה זו שלא יעשה את אביו רשע שאומר הגומל לחייבים וחייב הוא רשע בלשון תרגום וקודם י\"ג שנים הוא נענש בשביל האב. כנסת הגדולה. ובספר כרם שלמה כתב בשם שו\"ת תשב\"ץ ח\"ד סי' ד' דמי שחלה בנו ונתרפא יוכל האב לברך ברכת הגומל. ובשערי תשובה סי' רי\"ט סק\"א כתב בשם שו\"ת אוהל יוסף שהאב על בנו קטן לא יברך אלא בלא שם ומלכות ע\"ש: ", + "קונטרס אחרון
יזכיר שם ומלכות. בספר ברית אברם בהפטרת שבת הגדול כתב בשם ספר זרע יצחק שהקשה למה לא מברך על הרעה אלקים דיין אמת מאחר שהרעה באה מצד הדין. ותי' משום דהרעה הוא ג\"כ טובה כדי להרבות לו שכרו לעוה\"ב ע\"כ. וזש\"ה הודו לה'. פי' שיברך תמיד בשם ה' הוי\"ה. כי טוב אף שנראה עתה לכאורה שהוא רעה אעפ\"כ יברך בשם הוי\"ה. כי לעולם היינו לעוה\"ב הוא חסדו. היינו להרבות לו שכרו לעוה\"ב. וז\"ש כשם שמברך ולא אמר כמו שמברך. משום דמתניתין אתי לאשמועינן דאף על הרעה יברך דוקא בשם הוי\"ה ולא בשם אלקים. וז\"ש חייב אדם כו' כשם שמברך פי' כמו זה השם שמברך על הטובה היינו בשם הוי\"ה ב\"ה: " + ], + [ + "טעם. שאין מברכין ברכה זו בנקיבה יב\"ש וב\"ש. כי לטעם הלבוש דבנים קטנים נענשים בשביל אב לא שייך זכרים ונקיבות. ולמ\"ד חינוך י\"ל דאין מחויב לחנך בתו הקטנה עי' מ\"א סי' שמ\"א סק\"ג. פ\"מ סי' רכ\"ה סק\"ה:" + ], + [ + "טעם. שיין פוטר כל מיני משקין. משום דהואיל מתוך חשובתו קובע לו ברכה בפני עצמו בכמה מקומות אע\"פ שאין צריך לשתיה כגון קידוש והבדלה. כל מיני משקין טפלים הם אצלו ויוצאין בברכתו. לבוש סי' קע\"ד סעי' ד'*והשותה יין ואח\"כ שותה קאפע דא\"צ לברך על האקאפע דיין פוטר כל מיני משקה (ודוקא אם היו שאר המשקין לפניו בשעה שבירך על היין עי' ט\"ז שם סק\"ב) א\"צ לברך גם על הצוקער שנוטל בפיו למתק הקאפע. חת\"ס סי' מ\"ז. דהצוקער הוי טפל לטפל ונפטר בברכת היין דהוא עיקר לגבי שאר משקין וקאפע נמי הוי משקה וכן אין לברך אח\"כ בנ\"ר כי ברכה אחרונה שעל היין פוטרתן. עמק ברכה:
שתה מים ויין ומים אין הברכה מעין ג' פוטרת רק המים שניים אבל על הראשונים צריך לברך אחריו בנ\"ר. ס' ארחות חיים סי' ר\"ח אות ט\"ו בשם שו\"ת בית דוד. ומיהו היכא דקבע על היין א\"צ ברכה אחרונה על המשקין. ואפי' נמלך בשאר משקין ובירך ברכה ראשונה א\"צ ברכה אחרונה בורא נפשות רבות ומעין ג' פוטרת אותה. עי' מ\"א שם ס\"ק כ\"ד ופמ\"ג שם:
אם אכל פירות מז' המינים ואכל תפוחים אינו צריך לברך בורא נפשות על התפוחים שגם הם בכלל ברכת על העץ. אבל אם אכל תפוחים ושתה יין צריך לברך בורא נפשות על התפוחים. וכ\"ש אם אכל בשר או פרי האדמה ושתה יין או אכל מז' המינים שצריך לברך על כל אחת ואחת. וה\"ה אם אכל בשר ודגים ואכל מחמשת המינים אין ברכת על המחיה פוטרת את הבשר ואת הדגים או\"ח סי' ר\"ח סעי' י\"ג. ועי' שע\"ת שם בשם הברכ\"י דאפי' שבאו ללפת הה' מינים והניח בצ\"ע בלביבות עם גבינה ע\"ש. ונראה דמה שאוכלין לביבות עם גבינה ואין מברכין על הגבינה וגם רבים נוהגים לאכול בבקר כיסנין עם גבינה ואין מברכין כ\"א על הכיסנין כיון שנילש ונעשה המילוי קודם האפי' או הבישול א\"כ הוי טפילה מעורבת ונפטר בברכה של חמשת המינים. ועי' או\"ח שם סעי' ב':
אם בירך על פירות ואח\"כ הביאו לו יותר מאותו המין או ממין אחר שברכתו כברכת הראשון אם הביאו לו בעוד שהראשונים מונחים לפניו א\"צ לברך ואם אין מונחים לפניו מפירות הראשונים צריך לברך. אבל שתה שכר והביאו לו דגים אע\"ג שהיא ברכה א' צריך לברך אא\"כ הי' דעתו עליהם. עי' באה\"ט סי' ר\"ו סק\"ד וש\"ע הרב שם סעי' ט'.
פלאמין יוך אם אוכלה עם הפלאמין ביחד אין לברך על המרק כיון שעיקר בישול המרק בשביל המאכל והמאכל נתן בו טעם נחשב כמותו שנעשה טפל אליו. ש\"ע הרב סי' ר\"ב סעי' י\"ב. ואם שותה המרק לבד י\"א לברך עליה בורא פה\"ע וי\"א שהכל ומספק יברך שהכל שהיא כללית ויוצא בה לכ\"ע. לבוש שם סעי' י'. ועי' פרמ\"ג שם סק\"י דאם בישל פלומין יבשים והפריד המשקה יש לברך לכ\"ע שהכל. ואם אכל תחילה הפרי ובירך בפה\"ע ואח\"כ בא לשתות המרק לא יברך שנ\"ב כי שמא נפטר כבר בברכת בפה\"ע לכן טוב שישתה ד\"א תחלה לברך עליו שהכל וכן הדין בכל מיני פירות שדרך אכילתם חיים אף אם נתייבשו ואז אין דרכם ליאכל חיים אלא ע\"י בישול מ\"מ אין עיקר נטיעתם על דעת כן ומברך על מימיהם שהכל אם בא לשתותם בפ\"ע וכ\"ש על מי שרייתם. ש\"ע הרב שם סעי' י\"א ועי' מ\"א שם ס\"ק כ\"ב:
ווישניק של וויינשלין או של יאגדיס ברכתו שהכל ואף הפירות שנכבשו בו נפטרים בברכת המשקה אם אכלם ביחד כיון שעיקר הכבישה הי' לצורך המשקה ע\"כ הפרי הוא טפל להמרק ונפטר בברכתו ואם אכל תחלה הפרי ובירך בפה\"ע ואח\"כ בא לשתות המרק לא יברך עליו שהנ\"ב כי שמא נפטר כבר בברכת בפה\"ע לכן טוב שישתה ד\"א תחלה לברך עליו שהכל. שם סעי' י\"ב:
ענבים או תאנים ששראן במים (ונראה דה\"ה אם נתן עליהם צוקער כדרך שעושין ווישניק) ע\"ד לאכלן עם מימיהם. אע\"פ שנכנס טעם הפרי במים אינו מברך על אותם המים אלא שהכל שהמים הם עיקר ואף הענבים או התאנים שנכבשו נפטרים בברכת המשקה אם אוכלם ביחד עם המרק ואם אכל תחלה הפרי ובירך בפה\"ע ואח\"כ בא לשתות המרק לא יברך עליו שהכל נ\"ב כי שמא נפטר כבר בברכת בפה\"ע. לכן טוב שישתה ד\"א תחלה לברך עליו שנ\"ב וכל זה בברכה ראשונה. אבל בברכה אחרונה יש ספק אפי' כששותה המרק לבדו יש להסתפק אם מברך מעין ג' או בנ\"ר. לכן כל ירא שמים לא ישתה כשיעור אלא בתוך הסעודה או יאכל פרי מז' מינים וגם ישתה מים כדי שיצטרך לברך ברכה א' מעין ג' וגם בנ\"ר אבל אין תקנה ע\"י שישתה יין ויברך אחריו ברכה א' מעין ג' ויוסיף בה על העץ ועל פרי העץ אע\"פ שבתוספות זה אינו מזכיר שם ומלכות אין לו לעשות כן. שאין לכלול בברכת מעין שלש שום ברכה של ספק דה\"ל כמו משנה מטבע ברכות. ואפי' במי שריית צמוקים יעשה כן אם שראן ע\"ד לאכלן עם מימיהם שאז תורת מרק על מימיהם ולא תורת יין. אבל אם שראן ע\"ד שלא לאכלן כלל אלא לשתות מימיהם לבד תורת יין עליהם אע\"פ שעדיין הענבים בתוכם ומברך עליו בפה\"ג. לבוש שם סעי' י\"א וש\"ע הרב שם סעי' י\"א וסעי' י\"ב:
ונראה דבכל הנ\"ל יכול אפי' לכתחלה לאכול הפרי בתחלה לבדו ולברך עליו בפה\"'ע כמו בכל דבר הטפל אם אוכל הטפל בתחלה לבדו צריך לברך עליו ברכה הראויה לו אע\"פ שהפרי נתקלקל קצת מחמת הכבישה כיון שלא נפסד צורתו העצמי וניכר מהותו ותארו צריך לברך אם אוכל הפרי לבדו בפה\"ע עי' מ\"א סי' ר\"ד ס\"ק כ\"ב:
אחר כתבי זאת ראיתי בס' ארחות חיים סי' ר\"ב אות י\"ד בשם ס' קרבן אש\"ה סי' ג' שכתב שראה במכתב מטהרת יד הקדש מהר\"ש וויטאל בגי' הלבוש. צימוקין מעורבין עם מים כ' וז\"ל א\"ש נלע\"ד לפרש מ\"ש מעורבין ר\"ל ששותה ממים בהיותם עדיין מעורבין אבל אינו אוכל מהצמוקין. אבל אם אוכל מן הצמוקין ודאי שאומר בפה\"ע כנלע\"ד עכ\"ל: ועיין ט\"ז ומ\"א שם סק\"א: " + ], + [ + "טעם. שאין מברכין שהחיינו על ירק חדש. משום דעומד על הקרקע כל ימות השנה ואין ניכר בין חדש הגדל בשנה זו למה שגדל אשתקד ע\"כ אין מברכין שהחיינו על שום ירק אפי' הוא חדש כי יש ירק שאמר עליו ראה זה חדש (ר\"ל גדל בשנה זו) וכבר הי' לעולם שגדל בשנה שעברה ואיחר עד עתה בקרקע ומתוך שנתלש עתה מקרוב מן הקרקע והוא ירוק נראה לבריות שהוא חדש ממש והואיל שאין אנו יכולין לידע הדבר בברור ונשאר בספק ע\"כ אין לנו לכנוס בספק ברכה לבטלה. של\"ה.*ובפרישה כתב דעל צנון ומיני ליפתן כמו. מייארין. ריבין. מברך שהחיינו. משום דדוקא ירק דרכו לחזור ולגדל בתחלת ימי הקיץ. ואז בזמן שהירק הישן משנה דאשתקד עדיין עומד על הקרקע כבר נתגדל ירק חדש ועומד בצדו ואין ניכר בין חדש לישן. משא\"כ במיני ליפתן שאף שהן עומדין כל ימי החורף בקרקע מ\"מ אחר ימי הפסח לוקחין אותן מהקרקע והחדשים אינם צומחין עד אחר ימי חג השבועות או קרוב לו נמצא דאין מגיעים אלו לאלו בעודם בקרקע ע\"ש:
ובשם הגאון הקדוש מבוטשאטש זצוק\"ל כשהיו נותנין לו בשבת מאכל ירק חדש הי' נוהג ששאל ג' אנשים אם הוא חדש והשיבו הן ובירך שהחיינו:
ובשם הרב הצדיק הקדוש מוהר\"ר צבי מזידיטשוב זצוק\"ל זי\"ע שלא הי' מברך על שום פרי שהחיינו. כי לא הרגיש בנפשו שום שמחה גופניות: עוד טעם. משום שהירקות ומיני לפתן מצויים ואין לאדם שמחה כ\"כ בהם לכן נהגו להקל. חיי אדם:" + ], + [ + "עוד טעם. שאין מברכין שהחיינו על ירק חדש. כיון שדרכן לעמוד כל ימות השנה בקרקע ואימתי שירצה הוא תולשן ע\"כ אין מברכין עליהן שהחיינו שאינן באין מזמן לזמן שהם מצוין תדיר. לבוש סי' רכ\"ה סעיף ו': ?)" + ], + [ + "טעם. שאין מברכין שהחיינו על לחם חדש. לפי שאין ניכר יפה בין חדש לישן. כמו שאין מברכין על שום ירק אף שידוע שהוא חדש והעולם יטעו ויבואו לידי ברכה לבטלה. של\"ה. ועי' א\"ר סי' רכ\"ו ס\"ק י\"ג. כתב מ\"א סי' רכ\"ה ס\"ק י\"ד עתיד אדם ליתן דין על שראה איזה מין מן מיני מגדים ולא אכל והוא בירושלמי ר\"א חש לה ואכל מכל מין חדש של כל שנה ע\"כ.*כתב המ\"א סי' רכ\"ה סק\"י אם ברך שהחיינו על תאנים לבנות כשיאכל תאנים שחורות חוזר ומברך שהחיינו ואפי' ב' מיני אגסים או תפוחים מברכין. ומט\"מ כתב בשם ס\"ח אפי' יש להם טעם אחד כגון אדומות ושחורות. וכן פסק בתשובת שבות יעקב ח\"ב סי' ל\"ז דיש לברך שהחיינו על קירש\"ן שחירות ואדומות על כל א' וא' בפני עצמו ע\"כ. ופ\"מ שם כתב דיש למעט בספק ברכה ובכל ספק יש תקנה שיקח עוד פרי חדש אחר ויכוון על שניהם ע\"ש:
ועיין שו\"ת מהר\"י אשכנזי סי' ט' דכתב על מה שכתב הפרמ\"ג סי' רכ\"ה סק\"ז דבשעת אכילה צריך להקדים ברכת שהחיינו לברכת האכילה מחמת שהחיינו בא קודם על הראי'. אתמהה חדא דאחר שכך נהגו שלא לברך על הראי' ואוקמי על שעת האכילה א\"כ האכילה גורם שתבא. ועוד זו תדירה ושהחיינו אינו תדיר א\"כ בודאי לכ\"ע צריך להקדים ברכת בפה\"ע או בפה'א קודם שהחיינו וכן איתא באחרונים וכן עמא דבר וזו הנכון עכ\"ל. כתב הרוקח סי' שע\"א למה ג\"פ שהחיינו. וקימנו. והגיענו. כנגד הללי נפשי את ה'. אהללה ה' בחיי. אזמרה לאלקי בעודי:
וצריך ליזהר מאד בכל ברכה לברך בכוונה רצוי ובחיתוך אותיות ולהתיישב מאד טרם שיוציא מפיו תיבת בא\"י שמא שכח יעלה ייבא או דבר אחר ושלא יהי' ח\"ו ברכה לבטלה כי אח\"כ הוא מעוות אשר לא יוכל לתקן. (יש נוחלין). ובשם הצדיק הקדוש מוהר\"ר בערצי מנדווארני איך שאחד ממשמשי זקנו הצדיק המפורסם מוהר\"ר ארון ליב זצוק\"ל הפציר מאד ברבו שיזכה לראות את אליהו ז\"ל עכ\"פ בחלום והבטיחו וראה אותו בחלום וכיבד אותו במרקחת ואמר כלשון בני אדם יברך רבינו ע\"ז וכעס עליו אליהו ז\"ל ואמר טיפה סרוחה וכי יעלה על דעתך שעל דבר גשמי כזה אזכיר שם שמים. והקיץ אח\"כ החסיד הנ\"ל ומאותו מעשה והלאה כשהזכיר אוהו חסיד את השם נזדעזע כל גופו בחיל ורעדה. (רחמי האב): וכל דבר שמברכין עליו ראוי לאחוז בימין בשעה שמברך. כל בו. ואל יתחוב בסכין. מ\"א סי' ר\"ו סק\"ו. ועי' בשו\"ת מהר\"י אשכנזי סי' ט' דאין לברך שהחיינו על האתרוג אחר הבישול והטיגון כיון שבירך על האתרוג בשעת נטילתו למצוה ונהנה ממנו ג\"ש. וכן כתב בספר נחלה לישראל בשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל שפסק כן להלכה כיון שבירך בשעת נטילתו למצוה. כתב בכ\"ג בשם ספר שמע שלמה במקומות שנוהגים שעושים הלבשה לנערים יש להם לברך מלביש ערומים ושהחיינו והטוב והמטיב ע\"כ. ולכתחלה אין לאכול שום פרי או שאר דברים אא\"כ יודע תחלה ברכה הראויה לאותו דבר בין בתחלה בין בסוף. וה\"מ דלא גמור אבל אם הוא גמור וסבור רק שהוא מסופק בדבר מאיזה מין הוא אם הוא בפה\"ע או בפה\"א יאמר שהכל. עמק ברכה:", + "קונטרס אחרון
כיון שבירך בשעת נטילתו למצוה. בספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' רכ\"ה כ' דעל אתרוג מטוגן אין מברכים שהחיינו מטעם שאין ניכר אחר הטיגון בין חדש לישן. וקודם הטיגון איננו עומד כלל לאכילה ואנן קיימא לן דברכת שהחיינו היא אאכילה ע\"ש. ובספר הלכות קטנות ח\"ב סי' רנ\"ז כתב ג\"כ דעל אתרוג אין לברך שהחיינו כיון שדר ב' וג' שנים באילן ע\"ש. ועי' ליקוטים סעי' ק\"פ. על ערד עפפעל יש לברך שהחיינו. מהרי\"ל:
עוד כתב בספר אשל אברהם שם דעל ב' מיני פלומין שיש בהם עגולים ורכים גם ארוכים ומוטעמים ביותר. נראה פשוט שיש לברך ב' פעמים שהחיינו עליהם על כל אחד ואחד בפני עצמו וגם שלא נהגו לברך ב' פעמים שהחיינו על ב' מיני תפוחים. ועל ב' מיני אגסים. על כל זה בזה נכון לברך ב\"פ שיש שנוי גדול בממשותן. ויש שינוי גדול בטעמם זה מזה. ויש בהם שינוי שם ג\"כ ולכ\"ע נכון לברך ב' פעמים.
ובסי' רכ\"ג כתב שגם בתיקון כרים וכסתות נכון לברך שהחיינו ומה שמתקנים כרים וכסתות ע\"י נוצות מעופות ששוחטים בשביל הנהגת הבית ומתקבץ מעט מעט עד שנעשה מזה כר או כסת. צריך לעשות הברכה בעת שנגמר. ובזה יש לברך שהחיינו אם הוא מיוחד רק לו. ואם הוא מיוחד לבני ביתו יברכו המיוחדים לזה הטוב והמטיב כו' ע\"ש:
על דבר שאינו חשוב כל כך כגון חלוק או מנעלים ואנפלאות אין לברך עליהם. ואפי' עני ששמח בהם אינו מברך. ועשיר גדול שקנה כלים חשובים שאין שמח בהם ואין נחשבים לו לא יברך. מ\"א סי' רכ\"ג סק\"י ופרמ\"ג שם. והקונה כובע יברך עוטר ישראל. ובאבנט אוזר ישראל. הלק\"ט ח\"א סי' ה'. והמניח כתב שם לברך בלא שם ומלכות. ע\"כ טוב ללבשן פעם הראשון שחרית ויכוין לפטרן בברכות אלו שאומר אותן בסדר הברכות:
ועי' מעשה אורג להרב הצדיק הקדוש מקאמארנא זצוק\"ל ברכות פ\"ט מ\"ג דכתב מנהגי לברך על בגדים שהחיינו בעת הבאתו מבית האומן ודרכי ללבשו קודם התפלה ולפוטרו בברכת מלבוש ערומים שבכל יום: ובלוח ברכת הנהנין מהתניא פי\"א כ' כשקונה כלים חדשים יברך שהחיינו אחר שלבשו מיד. ואם לא בירך יכול לברך כל זמן שלא פשטו. אבל אם פשטו על דעת שלא לחזור וללבשו לאלתר אלא לאחר זמן שוב לא יברך בלבישה שני'.
ובס' אשל אברהם סי' רכ\"ה כ' דעל קניית הבגד יכול לברך גם אחר שכבר לבשו כמה פעמים ע\"ש. ועי' ט\"ה סעי' תשצ\"ז בהשמטה. ובס' ברכת הבית שם סעי' ל\"ט כ' דמה שלובש תחילה לראות אם הוא טוב עליו ולא על דעת לילך בו אינו נחשב ללבישה ואינו מברך אז אלא בשעה שלובש לילך בו משום דאין הנאת הלבישה אלא כשלובשו ע\"ד לילך בו. אבל מה שלובש לנסות לא נחשב ללבישה אבל אם בירך בלבישה ראשונה יצא כיון דהי' שלם אז ע\"ש:
ילדה אשתו זכר מברך הטוב והמטיב. וישתחוה נגד מזרח ויברך. מ\"א סי' רכ\"ג סק\"ב בשם מ\"כ. וכן אם נולד לבנו בן. וכן כשנולד לבתו בן מברך הטוב והמטיב. ס\"ח סי' תתמ\"ג מי שבאה לו בשורה טובה שנולד לו בן לא יחזיק טובה למבשרו עד שיברך תחלה למי שחננו בבן זכר (ברכת הטוב והמטיב) שם הי' תתמ\"ד:
ובענין אם לא בירך הטוב והמטיב בשעת השמיעה אי אריך לברך לאחר שעה. הנה בסי' רכ\"ז לענין ברכות רעמים משמע דצריך לברך דוקא תכ\"ד. אך המ\"ז שם כתב דזה רק לכתחלה אבל ודאי יכול לברך גם אחר תכ\"ד ג\"כ ע\"ש. ויש לדמות הדבר להא דקיי\"ל ביו\"ד סימן ש\"מ ס\"ז דאם לא קר. בשעת מיתה או ביום שמיעה יוכל לקרוע עדיין בשעת חימום ההספד ולכאורה י\"ל דגם ברכות דיין אמת יוכל לברך אז. וכן ג\"כ בברכת הטובה אם לא בירך בשעת שמיעה אם נתחמם אח\"כ כגון שרואה את הנשמע וכדומה באופן שנתרחב השמחה בלבו ביותר שפיר יש מקום לברך. שער בת רבים:
ובספר אשל אברהם סימן רכ\"ג כתב שכל שלא בירך בשעה ששמע הבשורה אין לברך בשם ומלכות רק להרהר שם ומלכות ע\"ש*ובמהדורא תנינא כתב דבהגיעו לביתו גם ששמע ועהק והפסיק הרבה י\"ל שעל ראי' שייך ברכה כמו בשהחיינו דפירות להסוברים שעל ראי' ומ\"מ מברך על אכילה ראשונה גם אחר שראה והפסיק הרבה. והנהוג לכתוב פסוקים בניירות על כתלי בית היולדות ועושים סימן לנקבה ולזכר י\"ל שראיות מכתב וסימן זכר הו\"ל כראייה ע\"ש: ועי' פמ\"ג א\"א שם סק\"ב:
ועי' עוד שם דהיכא שיש ריעותא כגון ספק בן ז'. ספק בן ח' וניכר כן בלידתו שאינו נגמר כראוי אין להאב לברך כ\"א אחר שלשים. וכשימתין עד המילה הוא ג\"כ נכון וטוב. ועי' הלק\"ט ח\"ב סי' קע\"ט קהל שבנו או שקנו ביהכ\"נ יעמוד הש\"ץ ויברך בקול רם בא\"י הטוב והמטיב וכן אם נסתר וחזרו ובנאוהו דפנים חדשות באו לכאן ע\"ש:
מי שגמר לחבר ספר וכן להדפיס ספר כתב הרב מור וקציעה דיברך שהחיינו. והגאון חיד\"א בפירושו על ס\"ח סי' תתר\"כ כתב לברך בלא שם ומלכות ע\"ש. ובקיצור ש\"ע כ' שאין לברך שהחיינו על ספרים חדשים שקנה דמצות לאו ליהנות ניתנו:
ובענין מי שקנה ס\"ת או כתב לו ס\"ת אם לברך שהחיינו כתב בבאה\"ט סי' רכ\"ג סק\"י בשם ספר נאמן שמואל שיברך על ס\"ת בפעם ראשונה שקורא בס\"ת:
ובספר ארחות חיים כתב בשם שו\"ת מהרי\"א אסא\"ד שהעלה לדינא שילבש בגד חדש ויברך שהחיינו בשעת שעולה לקרות בו*עוד שם דמי שנדב ס\"ת נכון שישאו כהנים ולוים הס\"ת לביהכ\"נ כמו שעשה דוד בארון הברית ע\"ש. ומנהג כשנותנין ס\"ת לבהכ\"נ באים עם הס\"ת אשר בביהכ\"'נ לקראתו עיין בספר ברכי יוסף יו\"ד סי' רפ\"ב ובכרם שלמה שזה מנהג ישן:
ובשו\"ת הד\"ר ת\"א סי' מ' כתב שהרב הצדיק הקדוש מהרי\"ץ מסטרעטין זצוק\"ל אמר קודם נתינת ס\"ת החדש לאה\"ק מזמור לדוד הבו וכו' פו\"פ ואח\"כ אמר שמע ישראל וגדלו כמו שאומרים קודם קה\"ת ואח\"כ יהללו כמו שאומרים אחריה:
ובענין כתיבת ס\"ת אם קונה ס\"ת ישן הוי כחוטף מצוה מן השוק. אבל אם כותב ס\"ת הוי כאלו קיבלה מהר סיני אזור אליהו (תולדות) בשם פוסקים. ועי' מנחות דף ל' ע'א:
הרב הצדיק הקדוש משינאווא זצוק\"ל כתב בהסכמתו על ספר ברית כהנת עולם בשם זקינו הגאון הצדיק המנוח מו\"ה ברוך פרענקיל זצ\"ל אב\"ד דק\"ק לייפניק. יצ\"ו שבמה שנותנין מעות קדימה להדפיס ספר מקיימין מצות ועתה כתבו לכם וגו' כי הפוסקים כתבו שבזה\"ז גם בתורה שבע\"פ מצוה זו:
הכל תלוי במזל אפי' ס\"ת שבהיכל ע\"ד המוצא מציאה יקנה ס\"ת (עירובין ס\"ד) דהיינו ס\"ת תלוי במזל. מהר\"ם שיף דף קנ\"ו בקונטרס: .
ועי' פמ\"ג סי' רכ\"ג א\"א סק\"ה דגם על כלים חדשים ראוי לברך בלא שם ומלכות כמ\"ש הרב סעי' א' דיש שכתבו להקל בברכה זו שאינה חובה אלא רשות עי' מ\"א שם סק\"ג. ובסי' רכ\"ה במ\"ז כתב דריב\"ש בשם מורו הי' מלעיג לומר בלא שם כי מה תועלת ע\"ש. ונראה לומר בנוסח בריך רחמנא מרי' מלכא דעלמא שהחיינו וכו' כמ\"ש בספר דרך פקודיך ובס' אשל אברהם סי' רי\"ט בענין ספק ברכות. ע\"ל בד\"ה ובספר.
ועל מה שכתב הב\"י סי' רכ\"ג סעי' ה' בשם הירושלמי אם נתנו לו במתנה מברך הטוב והמטיב שהוא טובה לו ולנותן שאפי' המקבל הוא עשיר שמח הנותן שמקבל ממנו. עי' מ\"א שם סק\"ח. כתב בתשו' פרת שושן כלל א' סי' י\"ב דהתוס' והרי\"ף והרמב\"ם לא ס\"ל כהירושלמי הזה ומש\"ה העלה שם דבמקומות שנוהגים שעושים הלבשה לנערים יתומים שמברכין היתומים מלביש ערומים ושהחיינו ולא הטוב והמטיב ע\"ש. ועי' באר היטב שם ס\"ק ט\"ו. וכן כתב מסגרת השלחן בקיצור ש\"ע סי' נ\"ט סק\"ז בשם סידור הרב דיברך שהחיינו שהיא ברכה הראוי' ואין לבטלה לדברי הכל. ועי' באה\"ט סי' ש\"ו סק\"ו בשם המרדכי דאסור ליתן דבר במתנה בשבת וביו\"ט אא\"כ לצורך מצוה.
ובענין הסבלונות הניתן בשעת הנשואין. וגם בשעת החופה שנגמר לו קנין כל המטלטלים. והנדן. מב' הצדדים. שאין מנהג לברך כלל. כי לפי הדין הי' ראוי להחתן לברך הטוב והמטיב על כל ?תן מב' הצדדין שגם מה שקנתה אשתו קנה הוא. רק כי כמו שהחתן פטור מק\"ש מצד טרדתו כן הוא בברכות אלו שהם חלים רק בשעת גודל טרדתו בעת עצם הקידושין והחופה. ובשעת החופה שנגמר לו קנין כל המטלטלים מב' הצדדים אז הוא טרוד. וקודם לזה לא קנה גם המוכן מצד אביו. כי לא הוכן רק בשביל נשואין. ועל המלבושים מסתמא בירך עליהם בתחילת לבישתן. וע\"ל בהשמטה לסעי' תתקס\"ח:
ועוד נראה שסומכים א\"ע על הטלית ששולחים להחתן. ובתחלת לבישתו הוא מברך בודאי שהחיינו. וגם שמוטל עליו לברך ג\"כ הטוב והמטיב מצד מלבושיה. שיש הנאה מהם לאשתו. מ\"מ קיימא לן דבדיעבד יוצא ידי חובת ברכת הטוב והמטיב ע\"י אמירת שהחיינו. ומ\"מ נראה נכון להשגיח שתברך הכלה בעת לבישה ראשונה של תכשיטין החשובים שלובשת אחר הנשואין. ובמתכוון לכלות בפירוש כל הנאותה ג\"כ היא פטורה מלברך כיון שהיא טפילה לו. ובפרט בקנין מטלטלים אלו היא טפילה. אשל אברהם סי' רכ\"ג.
ובמהדורא תניינא שם כתב דמ\"מ ראוי לכתחלה לברך בשם ומלכות על המטלטלין אחר החופה ולא גרע מברכה פרטית שראוי לפרט ולא לכוללה בברכה כללית. ורשאי לשהות עד יום שלאחר החופה ובז' ימי המשתה הו\"ל כעסוקין בכך באין היסח הדעת ואחר טרדתו מברך היטב ע\"ש. ובספר דברת שלמה (פ' לך) כתב בשם כהאריז\"ל דצריך לברך ברכת הנהנין בקול רם ובזה מסלק הס\"א:", + "יאמר שהכל. כתב בסדר היום (בעניני פסח) בכל מקום שהוא מסופק בברכות אם צריך לברך יברך בלבו ולא יזכיר ה' בפיו ליראת ה' הנכבד ולמוראו ע\"ש. ובשו\"ת גינת וורדים בגן המלך סי' כ\"ג כתב וז\"ל כתב הרמב\"ם פ' ראשון מהלכות ברכות דבירך בלבו יצא מכאן יש ללמוד לאדם שנסתפק אם בירך ברכה א\"ל שיברכנה בלבו וממנ\"פ ש\"ד שאם לא בירך הרי יוצא יד\"ח בברכה זו שמברך בלבו ואם בירך לא הוי ברכה לבטלה כיון שאינו מבטא בשפתיו ובכלהו שבועות ל\"ח שבועה כ\"א בביטוי שפתים ע\"ש ועי' ט\"ז ס' ס\"ב סק\"א:
ובספר אשל אברהם סי' רי\"ט כתב דבכל ספק ברכה יש לברך בלשון ברוך רחמנא מרי מלכא דעלמא ע\"ש ובספר דרך פקודיך כתב וז\"ל אם הוא מסופק בברכת הנהנין אם צריך לברך ברכה הלזו אם לאו אזי נראה שיברך בלשון תרגום בריך רחמנא מרא מלכא דעלמא מרי דהאי מיכלא או משתייא. והיינו דוקא כשהוא דבר שא\"א להתברר דינו מחמת מחלוקת הפוסקים או שא\"א לו לילך אצל חכם ללמוד ואין לו לאכול רק המאכל ההוא המסופק בברכה אבל אם חסר א' מאלה התנאים אסור לו לאכול המאכל ההוא עד שילמוד הברכה הנצרכת לאותו דבר ע\"ש ועי' מ\"א הי' ר\"ב ס\"ק ל\"ו. ונראה דמ\"ש בסי' ר\"ו סעי' א' ועל הכל אם אמר שהכל יצא היינו בדיעבד. וע\"ל בהשמטה להעי' תנ\"ד.
ראוי לכל בעל נפש לכוין בכל ברכותיו כדין וכשורה בנחת ובדעת שלימה. ומברכותיו של אדם ניכר מה טיבו אם ת\"ח הוא וירא שמים אם סכל הוא בעבודתו. סדר היום.
כתב בספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סימן ר\"ט לדקיי\"ל בסי' ר\"ט דפתח אדעתא דחמרא כיון דסיים בדשכרא יצא י\"ח לזאת כשטועה ואומר בא\"י אלקינו ונזכר ויש לפניו דבר מאכל או ריח יסיים הברכה ויאכל או יריח. אך כשלא אמר כ\"א בא\"י אז יותר טוב לסיים למדני חקיך. כיון דסיום ברכת הנהנין להרמב\"ם צ\"ל גם ההתחלה על דעת כן ע\"ש. וע\"ל בהשמטה להעי' י\"א בד\"ה דמברך.
אינו מברך שהחיינו על הבוסר אלא אחר גמר הפרי. או\"ח סי' רכ\"ה סעי' ז'. אבל אם תקנם לאכילה ע\"י בישול יכול לברך ואחר שגמרו גידולם טוב לברך על פרי חדש ולהוציא ג\"כ את זה. עי' ארחות חיים שם אות י\"ג. ומ\"א שם סק\"ח ובשו\"ת הרדב\"ז ח\"ד סי' מ\"ג כתב לברך שהחיינו על בוסר של עדשים עכ\"פ בשעת אכילה ומסיים בפרט שהוא ברכות הודאה אינו תלוי בגמר פרי ע\"ש.
פירות שלא נגמר בישולן על האילן ואינו ראוי לאכילה אפי' ע\"י הדחק אפילו בישלן או טיגנן בדבש וכדומה מברך עליהם שהכל. אשל אברהם שם ועי' קש\"ע סי' נ\"ב סעיף י\"ב. אם טעה ובירך בפה\"ע או בפה\"א על דבר שברכתו שהכל ונזכר יש לומר בשכמל\"ו ויברך שהכל. יד אפרים סי' ר\"ב:
אם שתה איזה משקה ודעתו לשתות עוד וטעה ובירך אחריו א\"צ לברך בתחלה כיון שהי' דעתו לשתות עוד. מ\"א סימן ק\"צ סק\"ג ומחה\"ש ש. אבל לאחריו נראה שצריך לברך:
אם טעה ובירך בורא פרי העץ על פרי האדמה לא יצא אבל איפכא יצא (סי' ר\"ו סעי' א'). כל הברכות אם נסתפק אם בירך אם לאו אינו מברך לא בתחלה ולא בסוף חוץ מברכת המזון מפני שהוא של תורה סי' ר\"ט סעי' ג'.
מי שהוא מסופק אם בירך ברכה אחת מעין שלוש לפי דעת הטור הוא דאורייתא ע\"כ מי שהוא ירא שמים צריך להדר שיאכל מאותו המין ויברך ברכה הראויה ואח\"כ יברך ברוך אתה ויכוין להוציא הספק רק יאכל כשיעור. אור צדיקים. ועי' ט\"ז שם סק\"ג.
כל האוכלין מצטרפין לשיעור כזית לברך ברכה אחרונה בורא נפשות דהיינו פת הבאה בכיסנין שמלאוהו בפירות ואין בעיסה שיעור כזית מצטרף המילוי עם העיסה לשיעור כזית לברך אחריו בורא נפשות. שם. ועי' מ\"א סי' ר\"י סק\"א:", + "וזו הנכון. אם לא בירך באכילה ראשונה שהחיינו יכול לברך בשני' דהא עדיין לא יצא י\"ח שחלה עליו. לבוש סימן רכ\"ה סעי' ג'*וכן כתב בספר מטה משה אות שס\"א בשם מהרי\"ל וז\"ל אע\"ג דבעל הסמ\"ק כתב שאם לא בירך זמן על פרי חדש בפעם ראשונה שוב לא יברך. אין נראה לו כמו מאן דנפיק ביומי דניסן וראה אילנות מלבלבין דאפי' אם לא בירך בראשונה מברך בשנייה ה\"נ ל\"ש: ומ\"א שם סק\"ט כתב בשם הרדב\"ז וכן הוא בהלק\"ט ח\"א סי' ר\"ל שאינו מברך גם אם יחזור לאכול מאותו פרי. ועי' באה\"ט שם סק\"ח. ובספר א\"ח שם אות ז' כתב בשם שו\"ת מהר\"ם שיק דאם שכח לברך שהחיינו יש להדר אחר פרי חדש אחר לברך שהחיינו ויכוין לפטור את זו. ועי' זכור לאברהם אות ט' דמי ששכח ואכל פר\"ח בין המצרים בלא שהחיינו. לא יאכל עוד מאותו פרי עד לאחר בין המצרים ואז יברך על פרי אחר שהחיינו ויכוין לפטור גם את זה. ובלוח ברכת הנהנין מהתניא פי\"א כ' דאם לא בירך בראיי' ראשונה או באכילה ראשונה יש לברך על הראיי' שני' או על האכילה השני' בלא שם ומלכות ע\"ש ונראה לומר בנוסח בריך רחמנא מרי' מלכא דעלמא שהחיינו וכו' כמ\"ש לעיל:" + ], + [ + "טעם. שאין מברכין ברכה לאחר הלימוד כמו שמברכין על המזון לאחריו*מנא לן שמברך על המזון לאחריו. שנאמר ואכלת ישבעת וברכת את יי אלהיך. לפני מנין. ר' יצחק אמר כי היא יברך הזבח אחרי כן יאכלו הקרואים. אבודרהם. והנה מש\"כ ואכלת ושבעת עי' לבוש סי' קפ\"ד סעי' י' שחז\"ל אסמכיה מדכתיב בלשון אכילה וסתם אכילה הל\"מ היא שהוא בכזית: כיון דהגיית התורה כל היום וכל הלילה ואין שעה שאינו חייב לעסוק בתורה ע\"כ לא שייך לברך לאחריו. ארחות חיים סי' מ\"ז בשם הב\"י:", + "קונטרס אחרון
שהוא בכזית. ורבינו בחיי (תרומה) כתב וצפית אותו זהב טהור. מכאן רמז לשלש ברכות של ברכת המזון מן התורה. ז'ה'ב'. ז' ברכת הזן את העולם. ה' המזון. ב' בונה ירושלים." + ], + [ + "טעם. שעל ענבים בעודם בוסר כל זמן שלא הגיעו לכפול הלבן אעפ\"י שראוין לאכילה אינן נחשבים עדיין לפרי העץ ומברכין עליהם בפה\"א. כיון שאינם עיקר הפרי. שאין עיקר פרי הגפן אלא כשראוי לעשותו יין. אינם נחשבים עדיין לפרי העץ אלא כשאר פרי האדמה מברכין עליהם בפה\"א. אבל שאר כל אילנות מיד שיוציאו הפרי ורוצה לאוכלו נחשב בפה\"ע דלהכי קאי רק שלא יהי' מר או עפיץ ביותר עד שאינו ראוי לאכילה אפי' ע\"י הדחק. לבוש סי' ר\"ב סעי' ב': " + ], + [ + "טעם. שאין מברכין על הטובא\"ק ששואפין בחוטם. לפי שאין בו ריח ראוי לברכה. וכן העשן מטובא\"ק. וטובא\"ק שהעשן ממנו יש לו ריח טוב מבושם ראוי למנוע ממנו בלי ברכה תחלה על בשמים ממש. וטובא\"ק שבה מים ששרו בהם בשמים יותר מעת לעת או ששלקו בהם בשמים אולי שצריך לברך. ע\"כ נכון שלא לברך ושלא לשאוף כלל טובא\"ק שבה מים ששרו בהם בשמים וטובא\"ק שהי' מונח בין הבשמים וקלט הריח אין לברך עליו דהוי ריח שאין לו עיקר. אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' רט\"ז*ואח\"כ כתב דגם להסוברים לברך על מים ששרו בו בשמים מכל מקום כששמו בדבר יבש באבק הטאבאק\"י וכדומה נראה דכ\"ע מודים דהוי לי' ריח שאין לו עיקר כיון שגוף המים נתייבשו ע\"ש. על ורד שקירין רוזין ועל מי ורד שקורין רוזין וואסער מברכין בורא עצי בשמים. ח\"א כלל ס\"א סעי' ה': ועי' באר היטב שם ס\"ק י\"ג:" + ], + [ + "טעם. שאין מברכין על עשב שקורין טובא\"ק שנותנין לתוך השפופרת ומדליקין אותו ושואבין העשן לתוך פיהם וחוזרין ופולטין אותו. עי' בס' מ\"ב סי' ר\"י שכתב דאם הי' בימי רז\"ל בעלי התלמוד אפשר שהיו קובעים ברכה אלא דהאמת הוא דכיון שהוא ענין מחודש ודאי דליכא ספיקא שאין לברך עליו עכ\"ל:*ועי' שערי תשובה סי' רי\"א ס\"ק ט' שכתב וז\"ל יש מתירין להדליק הפיפא מנר של חלב ופר\"ח מתיר להדליק מראש השלהבת ובלה\"ק כתב בשם הרב מוה' דוד גרשון שסיפר לו שראה בחלום שהיו מנדים אותו בשמים על הדלקת הפיפא מנר של חלב. ועי' במשאות משה חלק יו\"ד סי' ד' שכתב שאם אחד נזהר אסור למי שאינו נזהר להדליק מנר של חלב וליתן לחבירו הנזהר ע\"ש:
ואיתא בספרים בשם תלמידי הבעש\"ט כי עשב שקורין טובא\"ק הוא חשוב אצל הצדיקים כקטורת ויש ניצוצין דקין אשר אי אפשר להעלות אותם ע\"י אכילה וע\"י ריח מעלים אותן ורמז לדבר מעלה עשן כל שהוא פי' ע\"י מעלה עשן יכולים להעלות אף כל שהוא פי' ניצוץ דק:
ובס' נצר חסד מהרב הצדיק הקדוש מקאמארנא זצוק\"ל (אבות פ\"ד) ביאר המאמר אל תהי דן יחידי. ע\"ד סיפור נפלא מה שאירע בימי מרן הבעש\"ט זי\"ע בר\"ה שהי' מתפלל תלמיד אחד ונפל ממנו הכלי עם הטאבק והרכין והגביה והריח בטאבק וראה חבירו והקפיד במחשבתו האיך עושין כזה באמצע תפלה וגרם קיטרוג גדול למעלה ונפסק שימות באותו השנה ומרן הריב\"ש זצ\"ל ראה זה והלך בעליית נשמתו לפני הב\"ד שלמעלה וטען האיך פוסקין מיתה בעבור דבר קל כזה ולא הועיל לו שום טענה והי' לו צער גדול עד שבליל הו\"ר פעל בתפלתו ובכחו שאם זה הדן ומקטרג יחזור וידון אותו לזכות יקרע הגזר דין. ומרן ע\"י כמה פעולות שנטל המוחין ממנו ולא הי' לו מוח ללמוד גרם שנפל במחשבתו ענינים למה מריחין בדורות אלו עשב זה ותירץ שהם נשמות דקות ואינם יכולים לעלות אלא ביחודים עם הריח ובזה נפל לו זכות על חבירו שהריח באמצע תפלה כי מי יודע איזה תיקון עשה. ומרן ביום הו\"ר הי' בדיחא דעתי' מאד והי' משיב לכל שואל כחפצו ובתוך הבאים נכנס גם אותו התלמיד ושאל למה מריחין בדורות הללו עשב זה אמר לו אמור אתה והשיב כנ\"ל ואמר לו מרן אמור יתר הדברים שהי' במחשבתך ונזכר וסיפר ענין הנ\"ל והלימוד זכות שלימד על חבירו ונתבטל הגזר דין. והוכיחו מרן הרבה על זה. וזהו אמרם אל תהי דן יחידי כשאתה רואה דבר בחברך ונראה לך שהוא מפועל מגונה אל תהי דן אותו לחוב במחשבה פתאומית קודם שתכריע הדבר במשקל לכאן ולכאן ע\"כ:
ובספר רחמי האב כתב בשם הרב הצדיק הקדוש מהר\"ש אבד\"ק בעלז זצוק\"ל איך שבימי נעוריו הי' נוהג ג\"כ להעלות עשן פ\"א בהיותו עוסק בתורה בביהמ\"ד ראה איך שא' מבני הנעורים ניקה את המעלה עשן (שקורין פייף) ומילא אותו ובעוד שתיקן כל זאת למד הרב מהר\"ש דף גמרא ואחר ראותו זאת אמר אם הכלי הזה יכול לבטל אותי מדף גמרא לא יבא עוד בפי ומאז והלאה לא לקח אותו מעולם: " + ], + [ + "טעם. שאין מברכין ברכה על הצדקה כמו על שאר המצות. מפני שצריך ליתן בשמחה והמון עם רובא דרובא אינם נותנים בשמחה ע\"כ אין מברכין על הצדקה. מאור ושמש פ' פנחס בשם הרב הצדיק מוהר\"ר מנחם מענדיל זללה\"ה מפריסטיק:*ומצות עשה ליתן צדקה כפי השגת יד וכמה פעמים נצטווינו בה במצות עשה ויש ל\"ת במעלים עיניו ממנו שנאמר לא תאמץ את לבבך ולא תקפוץ את ידך וכל המעלים עיניו ממנו נקרא בליעל וכאלו עובד כו\"ם ומאוד יש ליזהר בה כי אפשר שיבא לידי שפיכת דמים שימות העני המבקש אם לא יתן לו מיד כעובדא דנחום איש גם זו. יו\"ד סי' רמ\"ז סעי' א'. ואין בודקין אחריו אם הוא רמאי אלא מאכילין אותו מיד. שם סי' רנ\"א סעי' י' ועי' ב\"ב דף ט' ע\"א:
ובספר המאור הגדול כ' בשם הרב הקדוש רבי ר' משה ליב מסאסיב זצוק\"ל שפ\"א פיזר צדקה לאיש א' רע מעללים והניח עצמו ריקן בלא פרוטה ושאלו אותו אנשיו רבינו מפני מה אתה מפזר כל הונך לאיש הרע הזה. והשיב גם אני לא טוב ואם אני נותן צדקה לאיש אשר לא טוב הקב\"ה ידין אותי מדה כנגד מדה ויתן לי ג\"כ הגם שאני לא טוב:
ובספר עבודת ישראל פ' נח כתב כשאדם נותן צדקה לעניים לא יתן להם צדקה כדי לומר תהלים. כי כשאדם אינו עושה רק חליפין עם העניים מאין יבא הרפואה רק צריך לכוון כפשוטו. שבוודאי לא בא אליו כזאת כ\"א למען הזכירו לשלם הצדקה הנקצבת לו כי לכל אדם נקצב לו מר\"ה כמה צדקה יתן בזו השנה נמצא כוונתו אינו רק למעשה הצדקה בעבודת הש\"י וא\"כ בוודאי הש\"י ירפאהו בעבור שהשלים חובתו:
ובספר רחמי האב מביא סיפור נפלא מרבינו אליעזר אבי הבעש\"ט זצוק\"ל שהי' דר בכפר והי' מכניס אורח גדול והושיב שומרים בקצה הכפר וצוה להשומר שמיד כשיבא איזה אורח יבשר לו שילך אצל ר' אליעזר הנ\"ל ושם יהי' לו טוב כדי שלא ידאג האורח אנה יפנה במקום שאין מכירין ואחר שבא האורח מיד נתן לו נדבה הגונה קודם שאכל כדי שיאכל בשמחה וידע מה פעל כאן כי העני עיקר מגמתו להשיג פרוטות ויביא טרף לביתו. פעם שבחו בשמים ממעל מאד הנהגות טובות שלו והסכימו בשמים לנסותו באיזה דבר. ואמרו מי ילך לנסותו ואמר הס\"מ אני אלך. ואמר אליה' ז\"ל לא טוב שתלך אתה אני אלך והלך אליו אליה' ז\"ל בשבת אחר חצות בדמות עני במקלו ותרמילו ובא ואמר שבתא טבא כנהוג. ומהראוי הי' לגרשו לחוץ כמחלל שבת אבל ר\"א הנ\"ל הי' סבלן ולא רצה לביישו ונתן לו מיד לאכול סעודה שלישית וכן סעודת מלוה מלכה וכן ביום א' בשחר ונתן לו נדבה ולא הזכיר לו כלל מענין חלול שבת שלא לביישו וכאשר ראה אליה' הנביא ז\"ל את מנהגו הטוב גילה א\"ע אליו ואמר לו דע שאני אליה' הנביא ובאתי לנסותך ובשכר זה תזכה לבן שיאיר עיני ב\"י וזכה להבעש\"ט זכי\"ע ע\"כ. ונכון לעמוד בפני כל עושי מצוה בשעה שמתעסקים. יד אליה' סי' נ\"ד: ", + "קונטרס אחרון
ויתן לי כו' טוב. ובספר צמח דוד להרב הצדיק הקדוש מדינאב זצוק\"ל פי' הפסוק כי יהי' בך אביון.*בספר יד אהרן להרב הצדיק הקדוש בנאדבורנא זצוק\"ל (ויצא) כתב בשם הרב הצדיק הקדוש ר'ברוך ממעזבוז זלה\"ה שכל האדם מזרע האבות מוכרח לטעום טעם העניות הקשה רק מי שמקבל להאורח הזה בביתו באהבה ובהכנעה ובכבוד אז בזריזות יברח האורח הזה מביתו ולא יתעכב שם הרבה כי דרך האורח הזה להתעכב יותר במקום שתנגדים עמו בכעס ובתרעומת נגד השי\"ת ובורח הוא מן הכבוד ע\"כ. וכן אמרו בגמ' סי' לגסות הרוח עניות. כי הגסות נותן כח להעניות להתגבר יותר:
ובספר ליקוטי תורה וש\"ס מהרי\"א בהקדמה לספר דברים מובא איך שהצדיק הק' מוהר\"ר בעריש ז\"ל אביו של מורינו הקדוש מוהרי\"א מזידיטשוב ז\"ל שאל פ\"א את בנו יחידו הנ\"ל בהיותו צעיר לימים. הנה אמרו חז\"ל העוסק בתורה בלילה הקב\"ה מושך עליו חוט של חסד ביום. והרי אנחנו משכימים ממטתינו כל חצות לילה ועוסקיה בתורה וכל היום אח\"כ אנו בדחקות גדול' ואיה איפוא הוא החוט של חסד. והשיב לו בנו מורינו ז\"ל שהחוט של החסד הוא שאעפ\"כ אנו קמים שוב גם מחר ואין אנו משגיחין על הדחקות. וזהו החוט של חסד:
ובספר המאור הגדול כתב בשם הרב המגיד הקדוש מזלאטשוב זצוק\"ל איך שהי' בתחלה מדוכא ביסורין ובעניות. ובכל זאת הי' בשמחה גדולה. ושאלו אותו תלמידיו רבי האיך מברך כבודו בכל יום העושה לי כל צרכי והלא אין לכם הצטרכתכם. והשיב מסתמא הצטרכותי הוא העניות וע\"ז בעצמי אני מברך בשמחה שעושה לי כל צרכי והמשגיח על כל משגיח עלי לינתן לי כל צרכי עניות:
ואדמו\"ר הרב הצדיק הקדוש מאלעסק שליט\"א אמר לי ששמע שבירך עז\"ה העושה לי כל. מה שהכל יכול עושה לי. צרכי. כך צריך להיות:
ובספר תפלה לדוד להגאון הקדוש מבוטשאטש זצוק\"'ל כתב וז\"ל שמעתי ממו\"ר הרב הגדול החסיד מוהר\"ר משה יודא ליב ע\"ה שאמר על תיבת לי מצד דלגבי צדקה וג\"ח צריך להיות בעיניו כאילו עזב השי\"ת השגחתו מלהשלים להחסר די מחסורו. שרק ע\"י חלק שלנו בצדקה יחיו העניים. ועי\"ז רק על עצמו יכול אדם לומר שהשי\"ת עשה לו כל צרכו ע\"י בטחון והסתפקות משא\"כ על זולתו צריך להיות בעיניו כאלו אין מעשה השלמת הנצרכים רק ע\"י מצות הצדקה:
ובספר בני יששכר כתב בשם האריז\"ל ובשם הירושלמי דאין מהראוי לחלק צדקה בלילה כי אז זמן שליטת החיצונים ותרעין דג\"ע סתומים. והוא משום לא תחסום שור בדישו. בלילי פסח אין פחד מהחיצונים ע\"כ אנו מכריזין על הצדקה כל דכפין ייתי וייכול. ובספר מעשה יחיאל (אמר) כתב מצינו בשקלים בירושלמי שא' הי' גובה צדקה בלילה ופגע בו א' וא\"ל לא תסיג גבול רעיך: כי אביון נקרא מי שהוא אביון ממצות. ובא הכתוב באזהרות הללו לא תאמץ ולא תקפוץ את ידך מאחיך האביון אע\"פ שהוא אביון ממצות. כי וקרא עליך אל ד'. והי' בך תטא. כי יפשפשו ג\"כ אחר מעשיך אם ראוי אתה לפי מעשיך להשפיע לך די מחסורך מכ\"מ. אולי גם בך ימצא חטא. איזהו חסרון. ותגרום לך לקלקל ח\"ו צינורת השפע כמו שאתה קופץ ידיך מאחיך האביון במצות. ולזה בא הכתוב להודיעני נתן תתן לו כי כל הפושט יד נותנין לו. אף כי לפי דעתך הוא מהאנשים שאינם מהוגנים. כי בגלל הדבר הזה יברכך. היינו כמו שאתה מתנהג עצמך ואתה נותן אף למי שאינו הגון ואינו כדאי. כן יברכך ד' בכל מעשיך ובכל משלח ידך מ\"מ ולא יהי' מקום עליך לקטרג ותצליח בכל אשר תעשה בחיי בני ומזוני.
ובשם קדוש א' על מה שפי' רש\"י למה נקרא שמה חסידה שעושה חסד עם חברותי'. דמטעם זה איננה מעופות הטהורים יען שעושה חסד עם תברותי' דייקא דצריכין לרחם על הכל אם דקרוב קרוב קידם והעיקר ענייס הוגנים. עכ\"ז יש לפעמים מעלה ללמד עליו זכות כמו שהוא מקרב את הרחוקים כמו כן ירחמו עליו מן השמים אעפ\"י שאינו כדאי:
אם תעשה איזה שמחה של מצוה צריך להאכיל לעניים ג\"כ והעיקר הוא לשמוח לב עניים ויתומים ואלמנות שכל מי שמשמח לב האומללים האלה משמח את הקב\"ה דאינון מאנין תבירין דילי' ולא כאותן שקורין ומזמינים רק עשירי עם כי המה שמחים מאליהן בלא\"ה ולא ישמע ליצרו הרע אשר יפתנו להרחיק העניים מעל שלחנו. וראיתי באיזה ספר מאמר, עני אחד שהלך לבית סעודת נשואין ולא הי' מי שהביט עליו לקרבו אל השלחן לאכול. אמנם אחר האכילה נאבד כף של כסף ואמרו הבני בית בודאי העני גנב הכף וע\"ז אמר העני נשכחתי כמת מלב. בשעת האוכל נשכחתי כמת שלא הי' מי שיביט עלי. ונחשבתי כאפס ואין, אך הייתי ככלי אובד. מתי הייתי לנמצא ויש. ככלי אובד. כאשר נאבד הכלי אז הנני הנני. וכמאמר איש אחד שאמר כבר אמרו חז\"ל כבדהו וחשדהו. והשי\"ת יודע כי לא אוכל לקיים כבדהו אך ואחשדהו אקיים על צד היותר טוב. אבל תדע כי העיקר הוא לשמח למי שאינו שמח ולשבוע למי שאינו שבע ובזכות זה יעזור לו השי\"ת:
ובספר ילקוט האורים (ראה) פי' בשם ספר דברי יוסף הפסוק נתן תתן ואל ירע לבבך בתתך לו עפ\"י דאיתא בכתובות מר עוקבא הוי שלח לעני א' ד' מאות זוז במעלי יוה\"כ יומא חד שלח נהלי' ביד ברי' אתא א\"ל לא צריך א\"ל מאי חזית א\"ל חזאי דקא מזלפי לי' יין ישן אמר מפניק כולי האי עייפינהו ושדרינהו ח' מאות זוז. וזהו נתן תתן פעם אחר פעם אם יודע לך שצריך יותר תתן לו כפול. כי בגלל הדבר הזה יברכך ד'.
ובספר ישמח משה (לר\"ה) כתב קבלתי שאם נגזר על אדם מישראל ההפסד ממון בידי עכו\"ם אם יחלק ויפזר לעניים חלק א' מששים יפטר וכתב רמז לזה הפ' (ישעי' ח' ח') והי' מטות כנפיו מלא רוחב ארצך עמנו אל. דמטות כנפיו היינו א' מששים כפי' רש\"י בשם התנחומא. מלא רוחב ארצך שיפזר רק אחד מששים מלא רוחב ארצך לעניים שבה אף שיגיע רק לכל א' רק מעט מן המעט מ\"מ עמנו אל ולא יוכלו האויבים לנגוע בנו:", + "כדי לומר תהלים. כתב בספר כרם שלמה מזמורים שאומרים בעד החולה מן צ' עד ק\"ח. כ'. ל\"ח. מ\"א. פ\"ו. קי\"ח. ואח\"כ השם של החולה בתמניא אפי ובסוף קר\"ע שט\"ן מהפסוקים שבתמניא אפי. אח\"כ יאמרו תפלת החולה:
מי שהי' חולה ועי\"ז היו משנין את שמו אם עמד מחליו ע\"י שינוי שמו אם קורין אותו או את בניו לתורה לעולם מזכירין שם השינוי קודם לשמו הראשון. אבל אם לא עמד ע\"י שינוי השם מחליו אם קורין את בניו לתורה יזכירו שמו הראשון של אביהם קודם לשם השינוי. קיצור של\"ה עניני ס\"ת:
ובספר רחמי האב כתב בשם ספר במ\"ח בראשית וז\"ל שמעתי מפי אדמו\"ר נזר ישראל וכו' רבינו יחיאל מיכל זצוק\"ל שאמר לי בפי' שחלילה לשנות שם החולה אם לא אדם שכל מעשיו כמעט ברוה\"ק כי שם הנקרא לאדם בהולדו ודאי רובו ככולו מזדמן מאת השי\"ת באשר הוא שמו למעלה והוא חיותו של אדם כל ימיו ואפשר שבשינוי השם עוקרין חיותו:
ובספר דבש לפי מערכת ש' אות י\"ד כתב שינוי השם כשעושים לאשה לא יקראוה רחל בת שבע תמר לאה. אלא חנה שרה יוכבד. ובשו\"ת מהר\"י מברונא סי' ק\"א כתב פעם אחת בקשו במקרה להטיל שם אחד על אדם חולה ומצאו שם ראשון שבעמוד שם של אדם רשע ומחיתי מלקרוא לאדם חולה שנאמר שם רשעים ירקב דאסור לקרוא אחר בשמם. וה\"נ כתבו התוס' בריש פ' ב' דייני גזירות דגרסי' תנן בן אבישלום ולא אבשלום שהי' רשע וכן שבנא ע\"ש.
ובספר עבודת הקודש סנסן ליאיר כתב שינוי השם ע\"י חכם ויר\"ש בכוונה גדולה להמשיך לו נפש חדשה מקדושה ויתאמץ מאד בכוונת ויעבור וי\"ג מדות לעורר הרחמים ע\"ש. ואפשר דמה שאינם נזהרים שלא לשנות את השם כי הם אינם מכוונים לעקור שם הראשון אך להוסיף שם. ונכון שיזהירו שלא לומר נוסח התפלה בל' עקירת השם ומעתה לא יקרא כו' אך בלשון הוספת שם לשמו הראשון:" + ], + [ + "עוד טעם. שאין מברכין על נתינת צדקה. כי שמא יחזור בו העני ולא ירצה לקבל. אשל אברהם סי' רכ\"ג בשם הפוסקים*ובספר נחלת יעקב פ' ראה פי' בזה הפסוק לך ה' הצדקה ולנו בושת הפנים. ע\"ד שאמרו ז\"ל כתיב לה' הארץ ומלואה. וכתיב הארץ נתן לבני אדם כאן קודם ברכה כאן לאחר ברכה. נמצא קודם ברכה שייך הכל להקב\"ה א\"כ הצדקה שייך להקב\"ה מחמת שאין מברכין עליו. וזה הפירוש לך ה' הצדקה מטעם שאין מברכין עליו. וטעם. שאין מברכין עליו מפני שלנו בושת הפנים כי פן יבוייש העני ולא יקחנה. ויהי' ברכה לבטלה עכ\"ל. ובקיצור של\"ה כ' בשם ס\"ח דנתינת הצדקה הוא מצות עשה וראוי לעשותה מעומד:
ובספר אגרא דפרקא אות י\"ד מביא סיפור נפלא מהרב הקדוש המפורסם מוהר\"ר יחיאל מיכל מ\"מ דק\"ק זלאטשוב זצוק\"ל ששאל אותו בדחן אחד בדרך בדיחותא בע\"ש לפנות ערב. בכדי לפקח דעתו. וזאת שאלת הבדחן הלא העני כמה יסורין באין לו עד שמספיק ומכין צורכי שבת ומתחיל העני לומר פרקי מסכת שבת תיכף מתחיל העני חייב. למה יהי' העני חייב. הנה הבדחן הלז שאל בדרך בדיחותא לפקח דעת הרב הקדוש אבל הרב הקדוש הנ\"ל הי' משוטט בקושי' הנ\"ל דבאמת קשה למה מתחיל המשנה בבבא דהתחייבות העני. והשיב לו הרב שישיב לו תשובה בשבת. וא\"ל הרב בסעודת הערב שהקשו קושיא זו במתיבתא דרקיע והשיבו שבשביל זה מגיע התחייבות לעני בשביל שפשט העני את ידו ועשה השתדלות:
וכעין שאלה זו מובא בס' שם הגדולים להגאון הגדול המפורסם חיד\"א אות ס' שראה בכ\"י ושם נאמר דדרך בדיחותא שאול שאל הגאון רבינו סעדיה חייט אחד הבא אצלו כמה תפירות תפרת היום. והחייט השיבו מעלתו יאמר לי כמה אותיות יש בתורה. והגאון נצטער מאד ע\"ז שמימיו לא שאלו אדם, ולא ידע להשיב, רק הפעם ההוא. ונצטער כמה ימים ולא ידע לכוין המנין. עד שהשביע בשם ובא מלאך וגילה לו ושמח לבו על הדבר מאד:
ובספר נחלת יעקב פ' במדבר אבני שוהם אות ב' כתב דמה שאמרו ז\"ל שיש ששים רבוא אותיות לתורה. אפ\"ה אין מספר לאותיות. כי נעלם מאתנו החסרות והיתרות. וכך איתא פ\"ק דקידושין וא\"ו דוגחון חציו של אותיות התורה ופרכינן וא\"ו דהאי גיסא או דהאי גיסא א\"ל אנן אינן בקיאין בחסרות ויתרות. ופי' שם דמה שאמרו חז\"ל והובא במפורשים והי' מספר בני ישראל כמספר ס\"ת. כלומר שלא תאמר אין הברכה אלא בדבר שאין מנוי א\"כ כשיש מספר לישראל לא יהי' ח\"ו הברכה אצלם ע\"כ אומר כמספר ס\"ת אפ\"ה אין להם מספר כס\"ת:
ובספר מא\"ד ח\"ד כתב וז\"ל איתא בשם ר\"י \"י\"ש\"ר\"א\"ל ר\"ת \"יש \"ששים \"רבוא \"אותיות \"לתורה. ואית' במגלה עמוקות שורש נשמות ישראל הוא ששים ריבוא וכל נשמה יש לו אחיזה באות של תור'. (ואף שיש בישראל כהנה וכהנה עכ\"פ העיקר הם ס' רבוא שרשים והמותר באין מחילוק הניצוצות. מאור עינים. ובס' אגרא דכלה (בראשית) כ' דששים רבוא נשמות תמימים יש בישראל והשאר הם ענפי הששים רבוא. ובס' דברי אמת בליקוטים כ' דבתור' הסיפור מישראל דור דיעה כי הם שורש להדורות הבאים). ואית' כאשר חטא אדה\"ר אז נפלו הנצוצות הקדושים בתוך הקליפות ונתערבו אותן נשמות בכל הד' בחי'. דומם. צומח. חי שאינו מדבר. וחי המדבר. וכשיכלה הבירור ע\"י מע\"ט של ישראל אז יוצא מקליפ' ובא לתוך הקדוש'. כי כל אלו נשמות הי' נשמות ישראל השייכים למלאות קומתה:
ואיתא בשם גורי האריז\"ל ראוי' היתה התור' שתהי' ששים ריבוא אותיות אלא שבגניזת אור הראשון נגנז שלישן העליון. מעתה מה שנחסר בתור' משליש אותיותיה. וכן נפילות קומתו של אדם שנתמעט מדריגתו ונפלו הנשמות בין הקליפות הי' עבור החטא. וכשיתוקן החטא שניהם יהיו בשלימותם:
ובספר מדרש תלפיות אות אלף כתב דמה שיש בידינו שיש ששים רבוא אותיות לתורה וכשתמנה מספר האותיות הם חסרים מאד מאד מששים רבוא ואולי מינין חכמים להשלמת המנין כל אות היוצאה מן חברתה כגון ה\"ה מוציא ה' מ\"ם מוניא מ' ובמנוי אותיות אלו נשלמים הששים רבוא אותיות בס' תורה אך צריך לעמוד על המנין שכך הוא:
ובספר מעבר יבק שפתי צדק פכ\"ו כתב ראוי לדעת כי בתור' יש ששים רבוא אותיות נגד ששים רבוא שרשי נשמות של ישראל שמתחלקים לשבעים רבוא דיוקנאות והגם כי הם רבים יותר. כ\"א יונק מדיוקן שלו. ואם איש א' מקלקל ופוגם אז האות שלו אותה שנשמתו יונקת ממנו היא פגימה. וכאלו היא חסירה בתור' ח\"ו ונמצא שמטיל מום בקדשי תורתינו הקדוש' ונדחה משם עם מומו שכל אשר בו מום לא יקרב והמזכך עצמו זוכה לראות עולמו בחייו: וטעם שאין מברכין על הצדקה שנותנין לקופת מתן בסתר. משום דאז אין גמר המצוה דהעיקר גמר עשיית המצוה צדקה בעת שמקבל העני. ארחות חיים סי' צ\"ב: " + ], + [ + "טעם. שאין מברכין שהחיינו על הריח. משום דמהריח הנשמה נהנית והנשמה הוא נצחיית ואין שייך לברך שהחיינו. כרם שלמה בשם ספר בגדי ישע:*ובספר בני יששכר מאמרי חדש סיון מאמר ר' כתב על מה שאמז\"ל במס' ברכות מנין שמברכין על הריח שנאמר כל הנשמה תהלל וכו' וז\"ל ותמי' לי למה הוצרכו ללימוד הלא חז\"ל גזרו אומר אסור ליהנות מהעוה\"ז בלא ברכ'. ואדרבה אותן ההנאות שלא תקנו לנו ברכה נתחבטו הפוסקים ראשונים ואחרונים להמציא תירוצים למה היתה כזאת כגון על שמועת כלי זמר ושיר וכדומה. וא\"כ מה זאת שלולה. מנין שמברכין על הרי\"ח. למה לא יברכו כיון דהוא הנאת עוה\"ז. אבל הענין הוא דהנה ע\"י חטא אדה\"ר נתערב בכל דבר טוב ורע. ומן הצורך לאדם לברר מכל דבר הטוב מן הרע. וניתקן ברכה לכל דבר וע\"י הברכ' מבררים הטוב לחלקו ית\"ש. דהיינו שנעשה מהנא' ההיא דם ובשר על האדם וילך בכח האכיל' ההוא לתור' ולמצות והמותרות היא הרע נדחה מן הגוף. והנה כל החושים נזכרו אצל חטא האדם. ותרא האשה וכו' ותקח וכו' ותאכל וכו' ותתן. ויאכל וישמעו. ויאמר וכו' אבל חיש הריח לא נזכר. הנה נרא' כי חוש הריח לא נפגם כ\"כ בחטא אדם כמו שארי החושים. וכיון שהוא כן. הנה יש סברא שלא לברך על הריח. אבל להיות שאעפ\"כ הגוף נתגשם בחטא אדם ע\"כ הצריכו להביא ראי' ע\"ז מן המקר' כל הנשמה וכו': " + ], + [ + "טעם. שאין מברכין ברכה אחרונה על הריח. משום דהנאה מועטת הוא שנפסק מיד ודומה למאכל שנתעכל במעיו. רש\"י נדה דף כ\"ב. ועי' מ\"א סי' רי\"ו ס\"ק א' דמה\"ט אין מברכין עליו שהחיינו. עוד טעם. דאין מברכין אלא על דבר שהגוף נהנה ממנו. כל בו*כתב בשכנה\"ג בשם הרב מהר\"י אבולעפי\"א שאין לברך ברכה אחרונ' על שתיית הקאוו\"י שמחמת חומה רגילים לשתותה לאט לאט ושוהין מתחלת השתיה עד סופה טפי מרביעית ע\"כ. ואנשי מעשה מניחין אותה שיצנן ואח\"כ שותין אותה ומברכין. כי כיון שהוא קצת מצונן יכול לשתות רביעית בלא הפסק בכדי שתיית רביעית ושפיר מברך ברכ' אחרונ'. באר היטב סי' ר\"ד ס\"ק י\"ב בשם יד אהרן ועי' שערי תשוב' שם: ", + "קונטרס אחרון
שנתעכל במעיו. ומטעם זה תקנו על פחות מכזית ברכה ראשונה ולא ברכה אחרונה. כיון ששיעור הברכה בברהמ\"ז וכל שאר הנאת מאכל עד שיתחיל להתעכל ובפחות מכזית מיד נתעכל. מהר\"ם שי\"ף בדרושים. ועי' קונ\"א בהשמטה לסעי' תתרע\"ג.", + "שהגוף נהנה ממנו. אם אוכל או שותה איזה דבר לרפואה אומר. יהי רצון מלפניך ה' אלהי שיהא עסק זה לי לרפואה בתוך חולי עמך ישראל כי רופא חנם אתה. מ\"א סי' ר\"ל סק\"ו. ואם הדבר הוא שנהנה ממנו יברך ויטעום ואח\"כ יאמר יה\"ר.", + "על שתיית הקאוו\"י. כשבא לשתות קאוו\"י או טע\"ה טוב לברך על הצוקר וכיוצא שברכתו שהכל ולכוון ג\"כ על הקאוו\"י או על הטע\"ה מטעם די\"א לברך עליהם בפה\"א וי\"א בפה\"ע וי\"א שהכל. עי' באה\"ט סי' ר\"ב ס\"ק י\"ט. ע\"כ טוב לברך על הצוקער בתחלה. ארחות חיים סימן ר\"ד בשם ס' כף החיים:
ובס' הדרת קודש שם כ' ע\"ז ולא ידעתי מה הועילו חכמים בתקנתן דסוף סוף אינו יברך רק שהכל ואדרבא כשישכח לכוון בפירוש לפטור הקאווע יהי' יותר סברא לברך ברכה הראוי' לו להנך פוסקים עכ\"ל. וראיתי רבים נהגו שטובלין הצוקער בהקאווע או בהטע\"ה ומברכין על הצוקער שהכל ויפה הם עושים:", + "ואנשי מעשה מניחין אותו שיצטנן. ובס' א\"ח סי' ר\"ד אות ה' בהגהות כ' וז\"ל בדין שתיית קאווע וטע\"ה רותח מצאתי בתשו' פמ\"א ח\"ב סי' כ\"ז ומוצל מאש סי' ט\"ז שהוכיחו לברך בנ\"ר. וכן נהגו הגאון בעל שו\"מ והגאון בעל מנחת חינוך והוא הוסיף שלדעתו אם שתהו פושרין שהוא שלא כדרך שתייתו אין לברך בנ\"ר ע\"ש ועי' משנה למלך הלכות ברכות פ\"ג:
ועי' הלק\"ט ח\"א סי' ט' כתב המני\"ח כיון די\"א דשיעור שתייה כשיעור אכילה. עיין סימן תרי\"ב סעיף י'. ואי אפשר שישהה בו האדם מגמיעה לגמיעה שיעור אכילת ד' ביצים ע\"כ צריך לברך ברכה אחרונה על הקאווע. ובפרט דלתלמידי הר\"י מברכין לבסוף אף שאין שם שיעור ע\"כ. ובד\"ח כתב ג\"כ דצירוף שתייה כשיעור אכילת פרס וכתב ואף שיש חולקין ספק ברכות להקל ע\"ש:" + ], + [ + "טעם. שלא תקנו ברכה על שמיעת קול שיר כמו שתקנו על הריח ועל שמיעת בשורות טובות. לפי שכל ההנאות נשאר רושם התועלת בגוף אף משיעבור זמן הפעולה. אבל השיר משמח בשעת שמועה ברוחני ומשיעבור לא ישאר תועלת גשמי וה\"ל כדבר שאין בו ממש דמש\"ה ריח שאין בו עיקר אין מברך עליו. הלכות קטנות. ח\"ש סי' ק\"ס:*ובספר מחזה אברהם (בראשית) כתב. טעם. שאין מברכין בברכת השחר על כח חוש השמיעה כמו שמברכין ברכת פוקח עורים על כח הראיה. לפי שע\"י ששמע אדם הראשון ז\"ל לאשתו יצא מזה תקלה לכל העולם וכיון שנצמח תקלה ע\"י כח השמיעה אין ראוי לברך ע\"ז. וזה שכתב רש\"י ז\"ל וישמע אברם לקול שרי. לקול רוה\"ק שבה. כי לכאור' קשה על אברהם אע\"ה שישמע לקול אשתו. והא כבר ראה וידע התקלה הנצמח ע\"י שמיעה לאשה כנ\"ל. לזה כוונת רש\"י לקול רוה\"ק שבה בבחי' שכינ' מדברת וכו' ולא הי' הקול שלה ע\"ש: " + ], + [ + "טעם. שאין מברכין על מצות כבוד אב ואם. משום דאפשר למעקריה לעשה שהאב שמחל על כבודו כבודו מחול כאותה שאמרו פרק אלו נערות. שיורי ברכה סי' ר\"מ אות א' בשם הרשב\"א:" + ], + [ + "טעם. שאין מברכין על בדיקת הסכין. שמא ימלך ולא ישחוט. באר היטב סימן י\"ח סק\"ו:" + ], + [ + "טעם. שא\"צ לברך על מצות בדיקה כשבודקין את הריאה. משום שאם ימצא טריפה ופורש מלאכול מקיים הלאו והבדיקה שלא לפגוע בלאו ואין מברכין על הלאוין. ומאי שמברכין על העריות. אגב עשה דקידושין. ומה\"ט מברכין על הטבילה ולא על הגעלה. משום שהטבילה מצות עשה והגעלה מצות ל\"ת שלא לאכול נבילות. עיין ראש אפרים סי' ל\"ט ס\"ק י\"ט:*ועי' א\"א סימן ח' בשם ת' הרמב\"ן סי' קפ\"ט דהא דאין מברכין על כל המצות. דכל מצוה שאין בה מעשה כגין שמיטת כספים וכ\"ד שנמסרו לב\"ד. וכן דברים התלוים בדעת אחרים כגון צדקה וכדומה וכן מצוה הבאה ע\"י עביר' כגין השבת גזל ורבית. אין מברכין עליהם. ובמתנות כהונה נמי לא דמשלחן גביה זכו. משא\"כ פדיון הבן והפרשת תרומה שאין מברך אנתינה אלא אהפרשה. וכן אין מברכין על כל מצוה שאין בעצמה מצוה. כחליצה ויבום דהמצוה הוא פריה ורביה אלא דמצות אלו מסתעפים ממנה. וכן מיתות ב\"ד נמי לא לפי שאין הקב\"ה חפץ במיתות רשעים ומה\"ט נמי א'מ על מים אחרונים הבאה משום מלח סדומית ואין לברך אפורעניות:
ועי' רוקח אות שס\"ו. הטעם. שאין מברכין על הבדיקה. כי נשחטה בחזקת היתר עומדת. אבל בחייה אסורה צריך לברך על השחיט'. " + ], + [ + "טעם. מה שאין נזהרין בברכה הרואה לחבירו לאחר שלשים יום שחביב עליו הרבה ושמח בראייתו לברך שהחיינו. מפני שחביריו כאלו הם מעוטים. אכן לאחיו ולאחותו וכ\"ש לבנו ובתו או אביו ואמו דמסתמא חביבין עליו ביותר הוי חיוב גמור לברך*ועי' באר היטב סימן רכ\"ה בשם הלק\"ט דאם בתוך למ\"ד קבל ממני כתב אפ\"ה מברך שהחיינו. אבל מחיה המתים לא יאמר אם קיבל ממנו כתב בתוך י\"ב חידש. ובס' אשל אברהם סי' ר\"ל כתב דנשתקע מלברך שהחיינו והטוב ומטיב על ראייתם זה עם זה וטוב רק בהרהור או בלשון חול:
ובלוח ברכת הנהנין מהתניא אות ל' כתב דברכת שהחיינו לא תקנו אלא בדרך רשות שאם רצה ולברך רשאי ואינה לבטלה. ומזה נתפשט שרבים מקילים בכל הברכות כיוצא באלו וטועים הם שלא אמרו אלא בברכת שהחיינו לבדה ואף בזאת הברכ' אין להקל.
ועי' פמ\"ג סי' כ\"ב שכתב כלל בזה שהחיינו אין מברך אלא או שיש לי שמחה אע\"פ שאין מזמן לזמן מברך על שמחת הלב שהחיה ד' אותו וקנה. ומש\"ה כלים חדשים מברך כמ\"ש בסימן רכ\"ג ומצות אעפ\"י שהן גזירת מלך ואין לו שמחה כ\"כ כל שהוא מזמן לזמן מברך שהחיינו שהחיה ד' אותו לזמן הזה:
ובספר אבודרהם כתב דכל ברכות הראיי' אינו מברך אלא משלשים לשלשים יום שהם חדוש אצלו ע\"ש. אבל אם חזר וראה אותו דבר בתוך ל' יום אינו חוזר ומברך שאינו חדוש לו. לבוש סי' רכ\"ד סעי' י\"ג: . ואם לא ראם תוך י\"ב חודש מברך. בא\"י אמ\"ה מחיה המתים. יוסף אומץ אות תנ\"א. ועיין לקוטים סעי' ס\"ג: ", + "קונטרס אחרון
וכ\"ש לבנו ובתו. ובספר ארחות חיים סי' רכ\"ה אות א' כתב. בשם ספר יפל\"ל ח\"ב בקונ\"א דאין לאדם נכבד לברך שהחיינו אפי' על אשתו ואפי' על בתו לא נהגו לברך. ועי' בראב\"ע פ' יתרו בפסוק ויצא משה לקראת חותנו:", + "חידוש לו. ובתשובת הרא\"ש כלל ד' סי' ד' כתב דברכה שמברכים ברוך שעשה הים הגדול הוא על ים אוקינוס ולא על הים הגדול שלנו שעוברים בו לארץ ישראל ולמצרים וכתב ראי' לדבריו ע\"ש:" + ], + [ + "טעם. שאין מברכין על עשיית דין. אע\"ג דמצות עשה הוא דכתיב ושפטתם צדק. משום דדילמא לא מקבלו בעלי דינין ההוא דינא עלייהו אי נמי מחלו להדדי מאי דתבעי ומיעקר ליה עשה וליתיה כלל. אבודרהם:*והוא הדין לעזיבה ופריקה ושלוח עבדים והענקתן ועמידה בפני הרב. ומורא וכבוד אב ואם והלואת אביון. והשבת אבדה ונתינת מעשר עני. ומי שמשמח גר ויתום ואלמנה. ובקור חולים. ונחמת אבלים. ונתינת נבלה לגר. ומכירתה לנברי לא מברכינן עלייהו. משום דתלוי בדעת אחרים ומחלי ליה ומיעקר ליה עשה. ועל ארבעה ועשרים מתנות נמי אין מברכין על נתינתן לכהן. משום דלא יהיב ליה ישראל לכהן מדידיה כלום דליברך לתת לכהן. אלא דרחמנא הוא דיהיב להו לכהנים. דכהנים משלחן גבוה קא זכו. אכל פדיון הבן וה\"ה לפדיון פטר חמור שמברך על פדיונו ולא על נתינתו. כמו שהוא מברך על הפרשת תרומות ומעשרות והפרשת חלה. כי אזהריה רחמנא עלייהו. שם: " + ], + [ + "טעם. שאין מברכין על השבת גזלה ורבית. ועזיבת לקט שכחה ופאה לפי שהיא מצוה הבאה בעבירה. דכתיב וכרמך לא תעולל וגו' ואם לקטת לעני ולגר תעזוב אותם. ואם לא לקט ולא כלה אלא עזב מעיקרא דלית בהו עבירה לא מברכינן עליהו משום דלית בהו מעשה. אי נמי משום דמחלו עניים גבי' ועקרי לי' לעשה. וכגון השבת העבוט דכתיב לא תבוא אל ביתו לעבוט ואם באת לביתו ונטלת עבוטו השב תשיב לו את העבוט. שם:*וכן עריפת פטר חמור. תפדה בשה ואם לא תפדה וערפתו. וכן שריפת נותר. לא תותירו והנותר ממנו אינו מכרכין. לפי שהוא מצוה הבאה בעבירה. וכן אין מברכין על החליצה. דקא עבר על מצות עשה דיבום. וכן אין מכרכין על הגירושין. דשנאי המשלה. ואית בה עבירה. ושלוח הקן. נמי מצוה הבאה בעבירה היא. דכתיכ לא תקח האם על הבנים. ואם לקחת שלח תשלח. שם. ומי שעושה מעקה צריך לברך אעפ\"י שכתוב בו ולא תשים דמים בביתך. שם בשם הלכות פסוקות:
וברקח סי' שס\"ו כתב וז\"ל כל המצות שהן חקות וגזירה צריך לברך שילוח הקן וראשית הגז ושאר מתנות כהונה. ירוש' בפרק כיצד מכרכין גבי קידוש ואפר חטאת ולהזות כל המצות טעונין ברכה. אבל כל דבר שגם בני נח הוזהרו עליו [הערת המדפיס: ז' מצות בני נח רמוזות באותיות א\"ב. דהיינו. א'. אבר מן החי. ב' ברבת ה'. ג'. גזל. ד'. דינין. ה'. הרג. ו'. וסת ע\"ז כנדה. ז'. זנות. דבש לפי להגאון הקדוש חיד\"א זצוק\"ל מערכת ז' אות ד':] כגון גזל גניכה וחמס והוענשו יד עני לא החזיקו וצדקה ולוייה ולקט ושכחה ופיאה והידור זקן שאם מצוים חייב אין צריך לברך. וכן עשיית מעקה. ודינים ותיקון העניים ומשקלות ומידות אין צריך לברך. שהברכה וצונו ולא את הגוים. ואם הי' עניים. חציים הי' מפרישים חלקם לבעלי בתים ועניים אחרים. אין מצווין ואין צריך לברך. אבל תרומה וראשית הגז ומתנות שצריך להפריש מברך ע\"ש: " + ], + [ + "טעם. שאין מברכין על השמטת כספים וקרקעות. מפני שאין בהם מעשה. שם:" + ], + [ + "טעם. שאין מברכין על הוכחת חבירו. דהא אמרינן תמה אני אם יש בדור הזה מי שראוי להוכיח ומי שמקבל תוכחה. שם:" + ], + [ + "טעם. שהרואה חמה בתקופתה והוא מכ\"ח שנה לכ\"ח שנה והתקופם בתחלת ליל ד' כשרואה אותה ביום ד' בבוקר מברך בא\"י אמ\"ה עושה מעשה בראשית. מפני שאז היא עומדת בנקודה שהיתה עומדת בתחלת התלותה ברקיע במעשה בראשית שבד' נתלו המאורות*וקודם הברכה יש לומר המזמור הללויה הללו את ה' מן השמים וגו' ואח\"כ אומרים הברכה: ברוך אתה יי אלהינו מלך העולם עושה מעשה בראשית: ואח\"כ אל אדון וכו' עד וחיות הקודש ואח\"כ מזמור השמים מספרים כבוד אל וגו' ואח\"כ המזמור שיר למעלות אשא וגו' ואח\"כ יאמר תפילה זו. יהי רצון מלפניך ה' אלהינו ואלהי אבותינו כמו שהחייתנו וקיימתנו והגעתנו לזמן הזה לברך ברכה זאת כן תחיינו ותקיימנו ותזכנו לברכה בתקופות החמה האחרות הבאות עלינו לשלום שמחים בבנין עירך וששים בעבודתך ותזכנו לראות פני משיחך ויתקיים בנו מקרא שכתוב ע\"י נביאך כאמור והיה אור הלבנה כאור ההמה ואור החמה יהיה שבעתים כאור שבעת הימים ביום חבש ה' את שבר עמו ומחץ מכתו ירפא במהרה בימינו אמן סלה. עלינו. קדיש. כרם שלמה בשם הגאון בעל חת\"ס ז\"ל. ועי' קיצור שלחן ערוך בסופו. וטעם. שנקרא מחזור. משום שחוזר חלילה. דכל תחלת המחזור חוזר גלגל החמה אל מקום אשר נתלה שם בבריאת עולם דהמאורות נתלו בבריאת עולם ברביעי. מהרי\"ל: . לבוש סי' רכ\"ט ופ\"מ שם ס\"ק ה'. כתב מ\"א דאם לא בירך עד אחר ג' שעות לא יברך שכבר עברה אז ממקומה ע\"כ. ופ\"מ שם כתב דעד חצות יברך בלא שם ומלכות ע\"ש:*ועי' בשערי תשובה סי' רכ\"ט בשם פמ\"א דאף שמכסים עננים ואין רואים גוף השמש יש לברך אף בשם ומלכות כיון שעיקר הברכה שזכינו לראות שהיא בנקודה הראשונה שבשעה שנתלו המאורות ושמשא אכ\"ע ניחא ואע\"פ שעננים מכסים אנו יודעים שהיא בנקודה הראשונה ראוי לברך בבוקר וכן אירע בניסן תפ\"ט והוריתי לברך עכ\"פ בלא שם ומלכות וסמכתי על הראב\"ד דכל הברכות דפרק הרואה בלא שם ומלכות. אבל לדינא נ\"ל לברך אף בשם ומלכות עכ\"ל (ועי' או\"ח סי' תכ\"ט סעי' א' ועי' רש\"י ברכות דף נ\"ט ע\"ב) ונראה שהרוצה לסמוך ולברך בשם ומלכות ימתין עד חצות ואין לו לברך בלא שם ומלכות כלל בבוקר שיש לחוש דלהראב\"ד יצא בזה ושוב ה\"ל ברכה לבטלה משא\"כ אם אינו מברך בבוקר כלל שפיר מברך אח\"כ בשם ומלכות כמו שאר הברכות כו'. ומי שחושש להמ\"א כשיגיע סמוך לג' שעות על היום ועדיין הוא מכוסה בעננים יש לו לברך בלא שם ומלכות וכמ\"ש הפמ\"א כו' והזריז לברך כשרואה הנץ החמה שפיר דמי לברך ביחיד מלאחר עד אחר התפלה לברכה בעשרה. ומוכח בר\"ה דף ל\"ב ע\"ב דטעם דזריזין מקדימין דחי לטעם דברוב עם ע\"ש. ובישועות יעקב שם ס\"ק ב' כתב וז\"ל דאם לא נראית החמה בתחלת היום ימתין עד חצות היום וכן עשה מעשה מר אבא הגאון החסיד בשנת תקמ\"ה ואני הקטן אחריו בשנת תקע\"ג פה לבוב ע\"ש: " + ], + [ + "טעם. שהרואה מלכי ישראל אומר ברוך כו' שחלק מכבודו כו' ועל מלכי אומות העולם מעכו\"ם אומר שנתן מכבודו כו'. משום שישראל הם חלק אלוה ודבקים בו לכן אומר שחלק. מ\"א סי' רכ\"ד סק\"ד:*ומצוה להשתדל לראות מלכים אפי' מלכי אומות. או\"ח שם סעי' ט'. בס\"ח אות תתק\"נ כתב שאם רואה פעם א' המלך אל יבטל יותר מלימודו לראותו אם לא שבא בחיל יותר ובכבוד גדול יותר ע\"ש. כתב מ\"א שם סק\"ג בשם ספר האשכול השמר לך לראות קניגנאות של עכו\"ם וה\"ה מחולתם או שום דבר שמחתם ואם תשמע קול עכו\"ם מחנגין ושמחים האנח ותצטער על חורבן ירושלים ותתפלל להקב\"ה עליה עכ\"ל. ובפרק קמא דע\"א איתא דאפילו ההולך לקניגנאות של ישראל הרי זה בכלל מושב לצים ע\"ש:
והיוצא ביומי ניסן וראה אילנות כו' כתב מחצית השקל סי' רכ\"ו אורחא דמילתא נקט שאז דרך ארצות החמים ללבלב האילנות וה\"ה בחודש אחר כל שרואה הלבלוב פעם הראשון מברך ע\"כ וכן כתב א\"ר וז\"ל וה\"ה אם רואה אילנות פורחות בחודש אדר מברך. והנזהר בברכה זו עליו נאמר ראה ריח בני כריח שדה אשר ברכו ה' ויתן לך ע\"ש:
ובספר זכור לאברהם ח\"ג אות ב' כתב דיתעצם מאד בכוונתו בברכה זו שהוא לתיקון הנשמות (שהם מגולגלות בעצי השדה והעשבים בזמן הזה ויבקש רחמים עליהם) ויהי' ב' אלנות ע\"ש. ואין לברך אלא על אילני מאכל. הלכות קטנות ח\"ש סי' כ\"ח:
כתב בספר ח\"א כלל ס\"ג ראיתי באיזה ספר שאין להגיד לחבירו שיש קשת מטעם מוציא דבה. ", + "קונטרס אחרון
ויתן לך. ואם לא ראה אילנות מלבלבין עד שכבר יש בהם פירות אבל אין ראוין עדיין לאכילה מ\"מ יברך אבל אם כבר גדלו הפירות עד שראוין לאכילה אין מברכין ברכה זו. ח\"א כלל ס\"ג:
ועי' מרדכי פ' כיצד מברכין דכתב בשם רבינו יוסף דה\"ה אם לא ראה עד כי גדלו הפירות שצריך לברך כך. ובספר מגיד תעלומה שם כתב דלפי דרכי המקובלים אין לברך רק ביומי ניסן. ואח\"כ יש להחמיר שלא לברך בשם ומלכות:" + ], + [ + "טעם. מה שאין אנו נוהגין לברך על אילנות טובות ובריות טובות שככה לו בעולמו. וכן אין אנו מברכין על כושי וננס ופיל וקוף משנה הבריות. משום דאין מברכין אלא בפעם ראשון שהשינוי גדול עליו כדאיתא בש\"ע סי' רכ\"ה וכבר כתב המ\"א בשם רדב\"ז גבי שהחיינו אם לא בירך באכילה ראשונה שוב אין מברך וה\"ה בכל הברכות דכמו דהתם הברכה הוא על השמחה וכבר עברה ה\"ה בכולם וכיון שאנו רגילין תמיד בזה אין לנו שינו גדול. ח\"א כלל ס\"ג:*עוד כתב שם סעי' ז' על בליצין שהם בלא רעם כלל רק מחמת חום שמעתי שאין זה ברקים הנזכרים בגמרא ואין מברכין עליו. ועל הברקים שמברכין כל זמן שלא נתפזרו העבים די לו בברכה א' ואם נתפזרו בין ברק לברק ובין רעם לרעם מברך עוד הפעם. סי' רכ\"ז: " + ], + [ + "טעם. שקורין לתפלה שאחר חצות תפלת מנחה. מפני שבשעה עשירית מן היום שנברא בו אדם הראשון חטא וזה לרוח היום ומתרגמינ' למנח יומא. אבודרהם: ועי' ליקוטים סעי' קי\"ז. קי\"ח. קי\"ט:", + "קונטרס אחרון
למנח יומא. בספר אזור אליהו (חיי) כתב על פסוק ויהי כאשר שמע עבד אברהם את דבריהם וישתחו ארצה. שמעתי בשם צדיק אחד דמה שאמר אליעזר ברוך ד' אלקי אדני אברהם התפלל בזה תפלת מנחה ואז הי' זמן מנחה שתיקן יצחק. לכך יש לומר דהשתחואה היתה בשביל תפלת מנחה שחייב לכרוע ע\"ש:" + ], + [ + "עוד טעם. דהנה תפלת שחרית צריך אדם להתפלל על זה שהחזיר לו הנשמה וגם עשה לו הש\"י כמה טובות היינו השמש המאיר ועוד כמה דברים ותפלת ערבית גם כן מחויבים אנו להתפלל על מה שאנו נותנים להשם יתברך הנשמה בפקדון ומאמינים שהבורא ברוך הוא הנאמן בפקדונו בודאי יחזור לנו כרצונו אבל תפלת מנחה אין אנו מחויבים להתפלל רק שאנו מנדבים אותו ולכך נקרא לשון מנחה שהוא לשון נדבה. קדושת לוי פרשת חיי שרה:", + "קונטרס אחרון
בסדה\"י כתב וז\"ל יש מי שאינו אומר עלינו לשבח אחר תפלת מנחה מטעם לפי שאין ק\"ש בתפלת מנחה אין מקום לומר עלינו לשבח כי במקום שיחדנו שם אלהינו אנו משבחים אותו שאינו עוד מבלעדיו לאמת היחוד ולקיימו אבל במקום שאין יחיד בפועל אין מקום לזה השבת. אבל אין טעם הזה מספיק כי לא יגרע מפני שלא יחדנו שם אלהינו ית\"ש ביחוד ק\"ש הכתוב בתורה שלא ניחד אותו בענין אחר ולמה נמנע עצמנו מלומר השבח הגדול שמצינו מתוקן וטוב ויפה והלואי שיאמר האדם אותו כל היום כולו. אדרבא תועלת היא לו וקבלת עול מלכותו ולבקש יראתו על פנינו לבלתי נחטא. הלכך טוב ויפה לאומרו ע\"ש. וכן כתב בש\"ע האריז\"ל שהוא שבח גדול עד אין קץ וצריך לאומרו אחר כל ג' תפילות היום. ועי' כלבו שצריך לאומרו מעומד. ועי' ליקוטים סעי' קע\"ט:
והרב הצדיק הקדוש מוהר\"ר מ\"מ מקאסוב זצוק\"ל הנהיג אשר תיכף אחר תפלת שחרית אומרים עלינו וגם אחר תפלת מוסף. כי קריאת התורה הוא הפסקה בין שחרית למוסף:
הר\"מ כשבא במנחה לבהכ\"נ סמוך לחשיכה היה מתפלל י\"ח ואח\"כ אמר תהלה לדוד כדי להתפלל עם הקהל בצבור. ואם כבר עבר זמן המנחה אין לומר אשרי הואיל והיום כלה שלא אמר ג\"פ אשרי אין לזה תשלומין. הגהות מנהגים בשם כתבי מהר\"מ. ועי' מ\"א סימן ק\"ח סק\"ה דמהזוהר משמע דמותר לאומרו שלא אדעת' דחובה:
כתב בספר מטה משה אות שע\"ז בשם נ\"י פרק כיצד הרגל דמי שלא התפלל בעוד שיש לו זמן להתפלל מפני שסבור שעדיין ישאר לו זמן אחר שיגמור אותו עסק שהוא מתעסק בו ובין כך ובין כך עברה לו השעה שאינו נקרא מזיד ופושע. אלא הרי הוא בכלל טעה ולא התפלל שמתפלל שתים א' לתשלומים:
ואם שכח להתפלל מעריב. למחרתו לאחר שהתפלל תפלת יוצר וש\"ע ברכות מתחיל אשרי ואח\"כ מתחיל ש\"ע עבור מעריב. תשב\"ץ סי' רכ\"ג:
ובשו\"ת ריב\"ש סי' ק\"מ כתב אם היו הצבור טרודים בדבר מצוה לקבורת המת ולא התפללו תפלת המנחה עד הלילה שהשלימו אותה אחר תפלת ערבית י\"ל אשרי קודם תפלת המנחה:
מי שבא לביהכ\"נ אחר שהתחילו הקהל להתפלל יתפלל הוא מנחה וק\"ש וברכותיה עד שומר עמו ישראל לעד. וברוך ה' לעולם אמן ואמן ויראו עינינו יאמר אחר התפלה כדי שיתפלל עם הציבור תפלת מעריב ואחר עלינו יאמר ברוך ה' לעולם אמן ואמן. קיצור של\"ה בשם המ\"א." + ], + [ + "טעם. שמשש שעות ומחצה ולמעלה נקראת מנחה גדולה. כי הן עוד היום גדול. ועוד שעמה מרובין בערבי פסחים. (כי משעה זו דוקא מצותיה בערבי פסח) שחל להיות בע\"ש. ועוד שכתר מלכו של עולם באותו פרק הולך וגדול בשחיטת פסחים. וטעם. שמתשע שעות ומחצה ולמעלה נקראת מנחה קטנה. לפי שעל תמיד של שחר הושלמו הקרבנות כולם. ותמיד של בין הערבים קרב יחידי. אלפסי זוטא להרמ\"ע ז\"ל ברכות פ\"ד. ועי' שערי תשובה סימן קי\"ט סק\"ג בשם הזוהר שאין לומר תפלה על מזונות בתפלת המנחה ע\"ש:", + "קונטרס אחרון
מנחה קטנה. תפלת המנחה תקנו נגד תמיד של בין הערבים וזמן שחיטתו כשר אחר חצות היום ומ\"מ עיקר הקרבתו הי' בט' ומחצה ולכן זמן תפלת מנחה לכתחלה מט' שעות ומחצה ולמעלה והרוצה לאכול או לעשות מלאכה ויש לחוש שמא ישכח להתפלל מותר לכתחלה להתפלל מנחה גדולה והוא מששה שעות ומחצה*מה שכתבו רז\"ל זמן מנחה גדולה משש ומחצה. זהו משום חסרון בקיאות. שלא יבואו להתפלל מנחה בצהרים. כי עד חצי שבע חמה בראש כל אדם. לכן חצי שעה זו בלבד אינה ראויה לא לתפילת שחרית שכבר עברה ולא לתפלת מנחה משום גזירה. יעב\"ץ: ונמשך זמנה לכתחלה עד שעה ורביע קודם הלילה ובדיעבד או בשעת הדחק מותר להתפלל עד סמוך לצאת הכוכבים דאע\"ג דבעיר נראה שהוא כמעט לילה הדבר ידוע שבשדה עדיין הוא יום רק מחמת גובה הבתים נראה כלילה (ח\"א כלל ל\"ג סעי' א'):
ובסידור יעב\"ץ כתב דמה שאמז\"ל צלותא דאברהם מכי משחרי כותלי (הוא מתחלת שעה שביעית) אע\"פ שיצחק תיקן תפלת המנחה. משום שיצחק תיקן אותה תפלת חובה במנחה קטנה שהיא מדתו שעתא דדינא אבל אברהם מתפלל נדבה מנחה גדולה שעדיין הוא עת רחמים. ומכאן סמכו לתפלת מנחה גדולה וקטנה:
וידוע אברהם נקרא האדם הגדול וגדולה הוא מדתו. ע\"כ אם השעה דחוקה כגון שי\"ל לילך לדרך בשיירא שלא ימתינו עליו להתפלל מעומד יכול להתפלל מתחלת שבע. אבל שלא מדוחק או אפי' להתפלל בעשרה אעפ\"י שלא יוכל לקבצן אח\"כ אינו רשאי להקדים להתפלל מנחה בצבור קודם חצי שבע שלא לעקור תקנת חז\"ל ע\"ש:" + ], + [ + "טעם. שנקרא התחלת הלילה ערב. כי אז מתעוררים הס\"א הנמשכים מערב רב. אור צדיקים: " + ], + [ + "טעם. שלא התקין יעקב תפלת ערבית עד עכשיו. עפ\"י מה דאיתא שבת דף י\"א דת\"ח שתורתן אומנותן א\"צ להפסיק מד\"ת לתפלה. ולכך עד עכשיו הי' יושב בבה\"מ של שם ועבר גם בלילה לא נתן שינה לעיניו והי' תורתו אמונתו כדאי' במדרש לא הי' צריך להפסיק לתפלה. אבל במקום ההוא שהי' בא בדרך ולא הי' עוסק בד\"ת ולכך ויפגע במקום. התקין תפלת ערבית. מעשה רוקח.*ובספר דברי שאול פ' ויצא כתב דבאמת לא רצה יעקב לתקן תפלה אחרת כלל בפרט בעת ההוא שהיה בדרך ולבו טרוד. רק חשב יעקב להתפלל מנחה. רק שכיון שהשקיע הקב\"ה שם בעת ההוא החמה שלא בעונתה. א\"כ כבר לא הי' לו מקום להתפלל מנחה בעת ההוא והי' תפלת ערבית. ולכך תפלת ערבית אינה חובה רק רשות. דבאמת הוא לא תיקן לשם ערבית רק שממילא נעשה תפלת ערבית שהרי הקב\"ה השקיע את החמה והי' ערב ושפיר אינו חובה אלא רשות. ותירץ בזה קושית התוספת ברכות דף כ\"ו ע\"ב בד\"ה יעקב והוכיחו מזה דמותר להתפלל ערבית בעוד יום ע\"ש דבאמת הוא רצה להתפלל מנחה ורק שכיון שהקב\"ה רצה שילין שם השקיע החמה שלא בעונתה א\"כ נעשה תפלת ערבית: ועי' ליקוטים סעיף ג' בהשמטות בד\"ה בס' מצודות דוד:", + "קונטרס אחרון
קורא ק\"ש ומתפלל. כתב מ\"א סי' רל\"ב סק\"ח בשם מהרי\"ו וז\"ל מי שלא התפלל ערבית עם הצבור אסור במלאכה ובלימוד עד שיתפלל. אבל בשחרית כיון שהציבור מתפללין לא חיישינן שמא יפשע ומה\"ט נהגו לאכול אחר זמן מנחה קטנה (מט' שעות ומחצה ולמעלה) כיון דעכשיו נוהגים להתפלל מנחה בציבור שרי דלא חיישינן שמא יפשע. ועוד דהשמש מזכיר וקורא לביהכ\"נ. אבל במקום שאין מנין אסור ללמוד בשחרית וכ\"ש מנחה קודם שיתפלל ע\"כ. ועי' מחצית השקל שם. ועי' רמ\"א שם סעי' ב' דבסעודה גדולה (דהיינו סעודת נשואין או מילה) יש להחמיר אפי' סמוך למנחה גדולה (דהיינו ו' שעות ומחצה) ומ\"א שם ס\"ק ע\"ז כתב בשם הב\"ח וז\"ל כשיש חתונה בשבת (ונראה דה\"ה מילה) ולא יצאו מבהכ\"נ עד אחר חצות יתפללו מנחה בציבור ואח\"כ יאכלו דסעודת נשואין הוי ס\"ג. אבל סעודת שבת בביתו לא מקרי ס\"ג ע\"ש. ועיין סימן רל\"ג העי' א' ומ\"א שם. ועי' ליקוטים סעיף קע\"ד:
ובספר תרומת הדשן סי' א' כתב מה שבאיזה מקומות נוהגין בימים ארוכים בימי הקיץ לקרות ק\"ש של ערבית ולהתפלל איזה שעות לפני צאת הכוכבים. י\"ל שהמנהג נשתרבב ע\"י תשות כח שירדה לעולם ורוב ההמון תאבים ורעבים לאכול בעוד יום גדול בימים ארוכים ואם הי' אוכלים קודם מנחה היו שוהים באכילה ושתיה ולא יצאו כלל לביהכ\"נ ומתוך כך לא הי' כח לת\"ח לפרוע ההמון עם מלהתפלל תפלת ערבית ולקרוא את שמע בעוד היום גדול:
וכתב שם ושמעתי בישיבה מפי אחד מהגדולים ששמע וקבל כי בימי הקדמונים בקרימ\"ש התפללו ערבית וקראו את שמע בע\"ש בעוד היום גדול כל כך שהיה רב העיר שהי' מהגדולים הקדמונים הוא וכל טובי הקהל עמו הלכו לטייל אחר אכילה של סעודת שבת על שפת הנהר דונא\"י והי' חוזרין לבתיהם קודם הלילה. גם נמצא כתוב בשם א' מהגדולים שהורה להתפלל ערבית ולקרא את שמע בעוד היום גדול מאד לצורך סעודת נשואין:
ובזוהר חי (בחקתי) כתב שרבינו הקדוש מוהר\"ר אלימלך לא הי' מדבר שום דיבור אחר מעריב עד אחר השינה:" + ], + [ + "טעם. שמסיר הטלית מעל הראש בשעת מעריב. כדי שלא אתו למטעי לומר שיש מצוה ודאי בציצית בלילה. אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' כ\"א. ועי' מ\"א סי' י\"ח סק\"א ופ\"מ שם:*כתב הפרישה סי' רל\"ד בשם הריב\"ש שאם שכח לחתפלל מנחה נכון לומר אשרי אחר תפלת ערבית קודם מנחה שהוא תשלומין לתפלת המנחה כדי שיהא בזה היכר שהתפלה הוא תשלומין לתפלת המנחה ואין בזה משום עבר יומו כמו שאין כך בתפלה עצמה ע\"ש. ועי' סעי' רל\"ג בהשמטות בד\"ה הר\"מ: " + ], + [ + "טעם. שנהגו בקצת מקומות לומר שיר המעלות הנה ברכו כו' קודם ערבית. ע\"פ מ\"ש בברכות דף ה' אנא אם הי' רגיל לקרות קורא ואם רגיל לשנות שונה ואח\"כ קורא ק\"ש ומתפלל וה\"ט כדי לעמוד בתפלה מתוך ד\"ת ובחרו במזמור זה דכתיב בי' העומדים בבית ה' בלילות. ומה\"ט אם מתפללים מנחה ומעריב סמוכים אין לומר המזמור כיון שהתפלל מקודם וקודם תפלת המנחה אמר אשרי דהוי כמו ד\"ת והם סמוכים זה לזה תו א\"צ. א\"ר סימן נ\"ד סק\"ד וסי' רל\"ז סק\"ד. ועי' מחצית השקל שם ס\"ק א':*ובספר התניא סי' ס' כתב וז\"ל מה שנוהגין בני העולם להתפלל תפלת ערבית ולקרוא קריאת שמע קודם צאת הכוכבים אין ראוי לעשות כן ושלא כדין הן עושין. ומי שיש בידו למחות ימחה וישא ברכה שלא מצינו עונה של קריאת שמע אלא משעת צאת הכוכבים. וכן פסק רבינו יצחק אלפס\"י ז\"ל וגם ר' ישעי' ז\"ל כתב דמצות קריאת שמע משעת צאת הכוכבים ואין לנו לקרות את שמע בברכותיה קודם זמנה ולעשות ברכה לבטלה ולסמוך על קריאת המטה בלא ברכה שלא נתקנה אלא בעבור המזיקים כו' אלא הנכון הוא לאחר עד צאת הכוכבים ולקרות ק\"ש בברכותיה ולהתפלל כו' ע\"ש: " + ], + [ + "טעם. שאומרים והוא רחום בתפלת ערבית. לפי שהפושעים הם לוקים בין מנחה למעריב ואומר על המלקות שלש פעמים והוא רחום ע\"כ מכריז החזן והוא רחום יכפר עון. ספר המנהיג:" + ], + [ + "עוד טעם. לפי שאין במעריב קרבן לכפר העון אבל ביוצר ובמנחה שיש הקרבת תמידין שהן מכפרין א\"צ לאומרו. פרדס סי' ב' בשם ר' אליעזר הגדול:", + "קונטרס אחרון
קרבן לכפר העון. בספר קב הישר פרק ע' כתב תפלת ערבית תקנו כנגד איברים ופדרים שלא נתעכלו ע\"ג המזבח ונתפקעו מע\"ג המזבח הזהיר התירה לכהנים להחזיר האברים ופדרים ע\"ג המזבח ולכן היה האש של מזבח תיקד כל הלילה. והענין הוא מבואר בזוהר פ' תרומה כי העשן של כל הקרבנות הי' עולה במישור משא\"כ העשן של אברים ופדרים שפקעו מע\"ג המזבח וכשחוזרין ומעלין אותן ע\"ג המזבח מבערב הי' העשן מתעקם והולך לצד צפון אשר שם דירת הס\"א ומן העשן ההוא הם יונקים ולא יוכלו לקטרג על ישראל. וכנגד זה תקנו תפלת ערבית באשר כתות הנזכרים יוצאים מערב רב וע\"כ נקראת תפלת ערב להתיש כח הנזכרים וצריך האדם לכוין היטב בתפלת ערבית כדי להתיש כח הס\"א הנ\"ל כו' ע\"ש:" + ], + [ + "טעם. שאומרים ברוך ה' לעולם אמן ואמן בתפלת ערבית. לפי שבימים הראשונים היו בתי כנסיות שלהם בשדות והיו יראים להתעכב שם עד אחר תפלת ערבית ותקנו לומר פסוקים אלו שיש בהם שמונה עשרה הזכרות כנגד י\"ח ברכות של שמונה עשרה ותקנו אחריהם יראו עינינו ונפטרים בקדיש. והשתא נמי שמתפללין ערבית בבה\"כ לא נתבטל המנהג הראשון. טור סי' רל\"ו. ועי' תוס' ברכות דף ד' ע\"ב בד\"ה אר\"י:" + ], + [ + "עוד טעם. משום שגזרו שמד על ישראל שלא יתפללו תפלת ערבית תקנו לומר י\"ח הזכרות כנגד שמונה עשרה ברכות של י\"ח ואע\"פ שבטל השמד לא בטלה התקנה תדע כי בליל שבת אין אומרים אותו מפני שאין מתפללין שמונה עשרה. אבודרהם:" + ], + [ + "טעם. שתפלת ערבית אין הש\"ץ חוזר ואומר. לפי שהוא רשות. ומזה הטעם. אומרים קדיש להפסיק בין גאולה לתפלה. להורות דערבית א\"צ סמיכה וכן הקדיש שבין המפטיר לשבעה קרואים. להורות שאין ממנין הקרואין ואף כי קיי\"ל דעולה למנין ז'. מטה משה אות שפ\"ח:*ובספר התניא סי' ט' כתב וז\"ל מה שאמרו רבותינו ז\"ל תפלת ערבית רשות מצאתי בשם רבינו שלמה דוק' בתפל' לבדה קאמר ולא בקריאת שמע דקריאת שמע בברכותיה חובה היא מדאוריית' כדכתיב בשכבך ובקומך. ועל זה הטעם הוסיפו ראשי ישיבות שבבבל לומר הפסוקין ברוך ד' לעולם אמן ואמן וחותמין בא\"י מלך אל חי לעד וקיים לנצח. להודיע שהוא רשות. (ונראה לי דמזה הטעם מסיר הש\"ץ הטלית מעל הראש בשעת מעריב להודיע שהוא רשות) ואין צריך לסמוך גאולה לתפל' וקבעו כנגד התפלה הפסוקים האלו עם החתימ' שיש בהן י\"ח אזכרות כנגד י\"ח ברכות ושלחום לאנשי כנסת הגדול' וקבעום. ולכך אומרים קדיש כלומר זו היא השלמת התפל'. והרוצה ליפטר נפטר והולך לו. והאידנא שוויה לכל עלמא לתפלת ערבית חובה. וצריך לסמוך גאולה של ערבית לתפל' של ערבית. דאמר ר' יוחנן איזהו בן עולם הבא זה הסומך גאולה של ערבית לתפלה של ערבית ואע\"פ שמפסיקין בהשכיבנו ובפסוקים כגאולה אריכתא דמיא ולית לן בה ע\"ש: ", + "קונטרס אחרון
לפי שהוא רשות. לפיכך לא יברך הברכות לבטלה שאין כאן אדם שנתחייב בהן שיתפללו כדי להוציאו ידי חובתו. כלבו. בספר אשל אברהם סי' ס\"ו כתב דבברכת השומר ומלך בכבודו יש לענות בהוב\"ש*ובמדורא תניינא סי' נ\"ז כתב דכן בין גאולה דערבית לתפלת ערבית אומר בהוב\"ש וכן אומר ברכה שעל רעם רק באמצע פרק מן ברוך ה' כו' עד בכבודו שאחר גאולה דערבים מסתברא הו\"ל כפסד\"ז היטב ע\"ש. ועי' מ\"א סי' רל\"ג סק\"א דכתב וז\"ל דבין הפרקים דינן כמו בשחרית דדוקא בין גאולה לתפלה יש מקילין משוה דתפלת ערבית רשות אבל בין ק\"ש וברכותיה חובה לכ\"ע
בספר הגהות מהרצ\"א מוכח ממש\"כ בזוהר בראשית דף מ\"ח ע\"א כגון שומר עמו ישראל לעד אמן. דאחר סיום כל הברכות עונין אמן אחר ברכת עצמו ולאו דוקא אחר בונה ירושלים. ועיין בפוסקים:
ועל מה שכתב המ\"א סי' רל\"ו סק\"ד שהמלך בכבודו יקרא מלת תמיד למטה. ע\"י מחה\"ש שם בשם הפרישה שיקראנו למעלה ע\"ש. ובס' דברי שאול (איכה) פי' המלך בכבודו תמיד. היינו שבאמת שהמלך בכבודו תמיד ולא נגרע כביכול ממלכותו דבר, אבל אנחנו מבקשים שימלוך עלינו לעולם ועד ע\"כ: אם יש א' שלא התפלל מעריב יכול לעמוד בפני העמוד אם ט' שהתפללו ויאמר ברכו בקול רם וגם יאמר ברכה א' בקול רם ואפשר שגם קדיש יאמר קודם הש\"ע פמ\"ג סימן ס\"ט סק\"ג:" + ], + [ + "טעם. המנהג בכל ישראל לאפות לחמים לכבוד שבת. כדי שתטול האשה חלה שבע\"ש נברא אדם הראשון שהי' חלתו של עולם והיא קלקלה חלתו של עולם לכך לוקחת חלה לתקן את זה. ילקוט בראשית. עוד טעם. כדי לאכול פת ישראל. עי' מ\"א סי' רמ\"ב סק\"ד:", + "קונטרס אחרון
שהי' חלתו של עולם. בספר אספקלריא המאירה (בלק) כתב בשם מדרש מגורי האריז\"ל שמשה רבינו ע\"ה נקרא ראשית שנאמר וירא ראשית לו ותרומה נקרא' ראשית לומר לך שמשה רבע\"ה הוא הי' תרומתו של עולם כי תרומה שיעורה תרי ממאה וכמה שני הוי עלמא שית אלפי צא וחשוב לכל מאה שנה תרי ותמצאם ק\"כ שני חיי משה רבע\"ה לא פחות ולא יותר ע\"כ:", + "לכך לוקחת חלה לתקן את זה. בשעה שמפריש חלה יברך אקב\"ו להפריש חלה. ונוהגין ליטול כזית. מהרי\"ל לכתחלה צריך להפריש חלה מהעיסה ולא יסמוך להפריש אחר אפייה דכתיב ראשית עריסותיכם. ח\"י סי' תנ\"ז סק\"ה:
אין חייבין בחלה אלא ה' מיני תבואה ואלו הן. חיטין. שעורין. כוסמין. ושיבולת שועל. ושיפון היינו דגן. סי' שכ\"ד. שתי עיסות שאין בשום א' מהן שיעור חלה ויש בשתיהן ואין מקפיד על תערובתן. אם נוגעות זו בזה עד שנדבק כ\"כ שאם תנטל עיסה אחת ינטל מחברתה עמה מצטרפין וחייבין בחלה. וכן אפילו אם אין נדבקין זו בזו והם בכלי א' הכלי מצרפן לחיוב חלה. סימן שכ\"ה:
צירוף כלי צריך שלא יצא שום ככר או עיסה א' חוץ לדפני הכלי דאז אין הכלי מצרף לאותו ככר או אותה העיסה היוצאת חוץ לדפני הכלי. אם נתן את העיסות או את הככרות בטבלה שאין לה לבזבזין יניחנה במפה ויכסה המפה ג\"כ עליהם. ש\"ך שם סק\"ה בשם מהרי\"ל. ואם אין לו מפה גדולה כ\"כ יחבר ב' מפות או ג' שיתפור אותם באיזה מקומות ויכסה כולן במפה זו וגם יתחוב ראשי המפות תחתיהן כל מה דאפשר ויפריש מהם חלה. שערי ברכה שער ס\"א סעי' י\"ט וכתב שכן משמע פשטות לשון הש\"ע שם סעי' א':*ובענין צירוף להחלה בתיבה שחלוקה בינתים במחיצות שאם דופני התיבה מסביב גבוהים מהמחיצה שבינתים. וכן בשאפע אם דופנותיה רחבים מנסרים שבינתים מצרף יחד ואי לא לא. ואם ההבדל שבתוכה גבוה י\"ט בכל גווני אין מצטרפין. דעת תורה סי' נ\"ז ס\"ק ל\"ה. ונראה דאם למעלה נוגעים המצות או החלות בהדדי אע\"פ שההבדל שבתוכה גבוה י\"ט כל שדוכני התיבה מסביב גבוהים מהמחיצה שבינתים מצטרפין:
בד\"א שמצטרפין ע\"י נשיכה וצירוף כלי דוקא שהיו העיסות של אדם א' ואינו מקפיד על תערובתן אבל אם מקפיד כגון שהאחת פת קיבר והא' פת נקיה וכדומה אין מצטרפין. וכן אפילו בעיסה שאין סתם ב\"א מקפידין אם הוא מקפיד בפירוש שלא יתערבו זה עם זה אין מצטרפין סי' שכ\"ו:
אם יש שני עיסות ויש בכל עיסה כשיעור ורוצה להפריש מזו על זו או שאפה אותן פת ורוצה להפריש מא' על כולם א\"צ לא צירוף כלי ולא נגיעה. אלא כיון ששתיהן לפניו מפרישין מזה על זה. וזה מיקרי מן המוקף. ובזה אפי' אם הוא מקפיד עליהם שלא יתערבו כגון שהא' פת קיבר והב' פת נקיה או בא' יש כרכום ובשני אין בו כרכום רק אם הם של אדם א' מפרישין מא' על חבירו כשהן מוקפין. סי' שכ\"ה סעי' ב'. ואין מפרישין מא' על כולם רק עיסת שעורים וש\"ש מפרישין מזה על זה אבל שאר מינים אין מפרישין מזה על זה. סי' שכ\"ד.
צריך ליזהר שהבצק שלוקחין מהעיסה הגדולה ומשהין אותה שיהי' לשאור להחמיץ בה עיסה אחרת. שיקחו אותה קודם הפרשת חלה כי יש לחוש שמא יזדמן שיבוא השאור לידה בשעת הפרשת חלה מהעיסה ויהי' מן הפטור על החיוב. שם סעי' י\"א:
המנהג בקצת מקומות שנחתום ישראל עושה עיסה גדולה ובאות הנשים ולוקחות ממנו כ\"א כדי שיעור חלה וכל אחת לוקחת חלה מעיסה שלקחה מהנחתום. אם הנחתום יש לו מכירין שלוקחין ממנו תמיד. והם קונים על מנת כן שהם יפרישו חלה. הנה בודאי הוא מקנה להם בשעת גלגול העיסה לכל אחד חלקו וא\"א לו ליקח חלה מהעיסה דהוה כאינו שלו ובשעת חלוקה נוטל כ\"א חלקו ומפריש ומברך. עי' ט\"ז סי' שכ\"ו סק\"ב. ואם בחלק א' אין שם שיעור חלה תיטול חלה בלא ברכה. אבל אם אין לו מכירין צריך הנחתום ליטול חלה מכל העיסה ואסור לו לחלקם בלא נטילת חלה. שם:
ובספר יוסף דעת סי' שכ\"ו כתב דאשה ובתה יכולה כל אחת לקחת חלה מהעיסה לאחר שנאפה אף שנעשה כל העיסה ביחד מ\"מ כיון דדעת האשה מתחלה לקחת העיסה ולחלקה או בשעת לישה או בשעת אפייה כדי שיוכלו שתיהן לקחת חלה יכולין לחלק ולזכות כ\"א במצוה ע\"ש:
עיסה שנלושה במי פירות*יש ליזהר מללוש במי פירות שאינם משבעה משקים. אלא יערב עמהם א' משבעה משקים והם יין. דבש. שמן. חלב. טל. דם. מים. שם סעי' י'. וכתב הש\"ך שם סק\"י אע\"ג דפסק המתבר בסמוך דחייבת בחלה מ\"מ לא ידענו מה יעשה בחלתה כיון דלא הוכשרה לקבל טומאה. ואסור לשרוף חלה טהורה. ולאכלה ג\"כ א\"א כיון שהיא טהורה ואני רובן טמאים ויצטרך ליתנה לכהן קטן. הלכך לכתחלה אסור ללוש רק כשיערב בהן א' מז' משקין כדי שיוכל לשורפה:
ובמס' מכשירין פ\"ו מ\"ד כתב ר\"ע מברטנורה דז' משקין אלו מכשירין לפי שנא' בטומאת אוכלים (ויקרא י\"א) מכל האוכל אשר יאכל אשר יבא עליו מים יטמא. אין לי אלא מים. מנין לרבות היין והשמן והחלב והדבש והדם והטל. ת\"ל וכל משקה אשר ישתה. אי וכל משקה יכול מי תותים מי רמונים ושאר כל מי פירות. ת\"ל מים מה מים מיוחדים שאין להם שם לווי. אף היין והשמן והחלב והדבש והדם והטל שאין להם שם לווי. יצא מי תותים מי רמונים ושאר כל מי פירות שיש להם שם לווי. ודבש דבורים אין לו שם לווי דדבש התם אקרי: אפי' בלא שום מים חייבת בחלה. סי' שכ\"ט: והרא\"ש פוטר*עיין הלכות קטנות שדעת הרא\"ש דפטורה משום דכיון שאינו מכשיר אינו מחבר העיסה להיות אחד, ולכן אם עירב בהם מעט מים יפריש בברכה: משום שאין חיוב חלה אלא בלחם דכתיב באכלכם מלחם הארץ לפיכך הסופגנין העשוין כספוג רכיכים רכים והדובשני' פטורים מן החלה. עי' טור שם. ועי' ש\"ך שם סק\"ט דיש להפריש בלא ברכה. או אם יש לו עיסה שלא הורמה חלתה יניח עיסה זו שנילושה במי פירות אצל עיסה שלא הורמה חלתה ויפריש חלה מעיסה שלא הורמה חלתה גם על זו שנילושה במי פירות:
ועי' פתחי תשיבה שם סק\"ב בשם תשובת פנים מאירות. דלעקיך הנעשה מדבש אם עיסתו עבה חייב בחלה בברכה. ואם עיסתו רכה פטור. ובנילוש בצוקער יפריש בלא ברכה. וכ\"כ בתשובת בית אפרים חלק א\"ח סי' י\"א י\"ב. ושלא כדין נהגו העולם שנוטלים חלה מן לעקעך בלא ברכה ע\"ש*ועי' קיצור ש\"ע סי' ל\"ה בלחם הפנים שם שכ' בשם גאון א' וז\"ל מחמת שכמה מפשוטי עם אינם יודעים דין זה שצריך להפריש חלה מלעקי\"ך. לכן כל יראי שמים שנותנים לו לעקי\"ך בסעודה וכיוצא בו יפריש מעט בלא ברכה לשם תלה וישרפנו אח\"'כ. אמנם בשבת אסור להפריש חלה. וע\"כ בשבת לא יאכל עד שידע בודאי שהפרישו חלה ומיהו אם יודע שיצטרך לילך למחר למקום שיתנו לו לעקיך. יוכל להתנות מע\"ש. ואז יוכל להפריש גם בשבת ע\"כ. וכתב ע\"ז דבשבת לא יפריש אפי' באופן זה דהרי יהי' בו ג\"כ חשש איסור טלטול מוקצה לדידן דשורפין החלה כי בודאי יוליכה לביתו אח\"כ ע\"כ נכון להזהיר הבעל סעודה ע\"ז קודש שבת שיפריש חלה כדין: .
וכן כתב בד\"ח הדובשנין שבלילתן עבה כגון לעקי\"ך חייב בחלה לכ\"ע. לכן כשועשין לעקי\"ך שיעור חלה צריך להפריש חלה. וכן במקום שהמנהג כשעושין חתונה או ברית מילה שולחין לו אוהביו כ\"א לעקי\"ך וכ\"א אין מפריש חלה ממנו בביתו מפני שהוא פחות מכשיעור. אח\"כ כשנצטרפו יחד בכלי אצל מי שנשתלחו לו חייבים בחלה. וצריך להפריש מהן חלה. והיינו לבצוע מכ\"א מעט בלא ברכה. והטעם. כי שמא נטל א' בביתו בהצטרפו עם שאר עיסה שלו ויהי' מהפטור על החיוב כשיבוא בידו זה. לכן יבצע מכ\"א מעט ע\"ש. ועי' בהשמטה לסעיף תצ\"ו בד\"ה ועי':
העושה עיסה עבה על דעת לבשלה לעשות ממנה לאקשי\"ן או קרעפלי\"ך או על דעת לטגנה במחבת בשמן ויש בה שיעור חלה יפריש חלה בלא ברכה. ואם הי' בדעתו בשעת לישה לאפות מעט ממנה אפי' פחות משיעור חלה, מפריש חלה בעודו בצק בברכה. ד\"ח. ועיין סימן שכ\"ט וש\"ך שם סק\"ד. ובענין חלה שנפלה בתבשיל רותח אם יש להתיר התבשיל עי' ט\"ז ס\"ס שכ\"ג ובפרמ\"ג שפ\"ד סי' צ\"ב סק\"י:
עיסה שנלושה בעיו\"ט אסור להפריש ממנה חלה ביו\"ט. מפני שמתקנו בכך וזה הי' יכול לעשותו מאתמול אלא אוכל ומשייר קצת ולמחר מפריש מן המשוייר חלה. אבל אסור לשייר רק כדי חלה לחוד. משום דגבי חלה כתיב ראשית לכן בעי' שיהי' שירים ניכרים דהיינו לאחר שהפריש חלה ישארו שירים עי' לבוש סי' תק\"ו ומ\"א שם סק\"ט ומחצית השקל שם:
שכח להפריש חלה מן המצות בע\"פ אם אין בכל עיסה שיעור בפני עצמה ולא נתחייבו בחלה רק ע\"י צירוף סל אוכל והולך ואח\"כ מפריש מהנשאר בסל על מה שכבר אכל. דגול מרבבה על הפר\"ח סי' תנ\"ז ועי' מקור חיים שם סק\"א ויד אפרים סי' תק\"ו בד\"ה במ\"א סק\"ח:
וכן כתב בספר יוסף דעת סי' שכ\"ה דכל שנצטרפו בסל יוכל לאכול ואח\"כ מפריש אחד על הכל ואם לקח חלות מהמצות בע\"פ ומהקמח של המצות לא לקח אמנם בשניהם הי' צירוף סל קודם הפסח כתב שם כיון שכבר הופרש חלה מהמצות ויש ספק על הקמח אם אולי היא באה מאותה שכבר הופרש חלה מהמצות הוה כמו מדומע ויוכל להפריש אף ביו\"ט ע\"ש:
שכח להפריש חלה מלחם חמץ וחל ע\"פ בשבת עי' בספר ארחות חיים סי' תק\"ו בשם שו\"ת ספר יהושע סימן רל\"ב שכתב ב' תקנות לזה האחד שיתן לעכו\"ם במתנה גמורה רק יבטיחנו שלאחר הפסח יקנה ממנו ויתן לו יותר משויו. והב' להפריש פחות מכזית וליתן אותו במקום שא\"י להעלותו משם. וגם בספר נתיב חיים העיר בזה שישייר פחות מכזית ויכפה עליו כלי עד מוצאי יו\"ט ע\"ש. ועי' שע\"ת סי' תמ\"ד סק\"א בשם שו\"ת פנים מאירות דלא הוי ההפרשה תיקון מדאורייתא ושפיר מותר להפריש בשבת וליתן לכהן קטן ולאכול ע\"ש. ובסידור יעב\"ץ כתב לשייר ממנו קצת. ואם יש כהן טהור אוכלה הוא או בהמתו וא\"צ לחזור אחריו שאפילו זר יכול לאכלה ע\"י ביטול ברוב:" + ], + [ + "טעם. שנוהגין בע\"ש לשבר את לחם המוציא בידים. כי יום ו' הוא נגד יסוד יוסף. וביוסף כתיב בשבר אשר הם שוברים. שמעתי:" + ], + [ + "עוד טעם. כי רמז חיתוך המוציא לשם חת\"ך. הוא שם של פרנסה. ומשביע גימ' חת\"ך. וביום הששי עש\"ק כתב הש\"ע שאין לאכול כדי להשביע. ע\"כ אין לחתוך המוציא בסכין רק לפרוס אותה בידים. בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל:", + "קונטרס אחרון
הוא שם של פרנסה. מצוה להשחיז הסכינים בע\"ש. ובספר היראה אסמכי' אקרא והכינו את מלשון והי' לאתים ולמזמרת*ומטעם זה נוהגים בעש\"ק לשבר את לחם המוציא בידים כדי להעלות על לבו ולזכור להשחיז את הסכינים לכבוד ש\"ק. שמעתי: יוסף אומץ אות תקע\"ז ובספר לבושי מכלול קו\"א כתב בשם ספר א' דסכין חד סגולה לפרנסה דאינו עושה פרורין דקשה לעניות. והנה ס\"ת של פותח\" את\" ידיך\" הוא השם הממונה על הפרנסה וע\"כ טוב לחתוך בסכין חד וחלק:
ובספר סגולות ישראל אות ר' כתב ששמע מפי אנשים נאמנים ששמעו מפיו הק' של הרב הצדיק המפורסים מהרי\"א מזידיטשוב זצוק\"ל שאמר שיקנה לו כל אחד בערב ר\"ה סכין חדש וישחיזנו והוא מסוגל לפרנסה על כל השנה:
ובספר זכרון טוב כתב שהרב הצדיק הקדוש מהר\"י מנעסכאיז זצוק\"ל סיפר שהרב הצדיק הקדוש מלובלין זלה\"ה הי' מחלק סכינים בר\"ה להמקורבים לסגולה על פרנסה. וכמ\"ש חותך חיים לכל חי וכמ\"ש פותח את ידך וס\"ת כנודע. וע\"ל בהשמטה לסעי' תש\"ו בד\"ה בס':
יאמר על כל דבר שקונה זהו לכבוד שבת שע\"י הדיבור יחול קדושת שבת על אותו דבר כי הדיבור באדם לא דבר ריק הוא. עי' מ\"א סימן ר\"נ ומתצית השקל שם. ובשם הרב הצדיק הקדוש מרימנאב זצוק\"ל אכלוהו היום כי שבת היום וגו' הכניסו קדושת השבת אל תוך עצמיכם כמו המאכל הנכנס לתוך מעי האדם.*בספר באר משה (תולדות) כתב ששמע מאדומו\"ר הרב הצדיק הקדוש מוהר\"ר אלימלך זצוק\"ל שבשבת קודש הוכרח ליסתום אזניו מגודל קדושת שבת המנקשות באזניו עד שלא הי' באפשרי לקבלו. ובפ' מסעי כתב בשם הרב הצדיק הקדוש הנ\"ל שאמר שלא יוכל לסבול הרעשת ונהמת קול הכרוזים המגיע לאזניו מקול הכרוזים של מעלה:
ובספר שפתי קדושים פי' משאז\"ל מתנה טובה יש לי בבית גנזי ושבת שמה לך והודיעם: מה שאמר לך והודיעם ע\"פ מעשה שאירע להרב הגאון הקדוש מוהר\"ר שמואל שמעלקא זצוק\"ל שפעם א' בא אצלו. עני הגון ולא הי' לו מה ליתן לו ולקח טבעת טוב מארגז של הבגדים ונתן לו. אח\"כ באתה אשתו הרבנית ורגזה עליו ואמרה לו הלא תדע שהטבעת היא שוה שלשה אדומים. אז אמר א\"'כ אקרא להעני לאמר לו שלא ימכרנו בזול וזה שאמר הגמרא מתנה טובה כו' לך והודיעם וע\"ל בהשמטה לסע' רט\"ז בד\"ה ובספר: וזהו אכלוהו את היום. עוד אמר. דעו כי עם קדושת שבת יורדת כל מיני השפעות שבעולם והאיש אשר ירצה לקבל השפע העליונה הוא מוכרח להביא הרצון אל הדיבור ולומר לכבוד ש\"ק והשפע יורדת ממילא מלמעלה. וזה רמזו חכז\"ל זכור ושמור בדבור א' נאמרו. היינו כי בדיבור תלי' מלתא:
וכן הוא בזוהר הקדוש אשר נשא לבן כו' בשעתא דהוו עבדין עבידתא הוו אמרין דא למקדשא. דא למשכנא. דא לפרוכת. וכן כל אומנין כו' בגין דתשרי קדושה על ידיהון ואתקדש ההוא עבידתא:
ובספר לב דוד להגאון הקדוש חיד\"א זצוק\"ל פי' בשם ס' קרן אור פני משה ושמרתם את השבת כי קודש הוא לכם. דבאכילת שבת וכיוצא משאר הנאות גופניות לא סגי לכוון שעושה לש\"ש ע\"ד שכ' בש\"ע א\"ח סי' רל\"א אבל צריך שיכוין שעושה הכל לכבוד שבת. וז\"ש ושמרתם את השבת כי קודש הוא לכם. היינו אפי' בדבר שהוא לכם להנאתכם צריך שתכונו בקודש:
כתב בספר עמק ברכה צריך לפנות קורי עכבוש מהבית בע\"ש כי הוא סוד הקליפות שרצונם למנוע שלו\"ם בי\"ת. והם המה העכביש שצריך לפנותם מהבית שהוא סוד להעביר גילולים מן הארץ בפרט ביום שבת קודש:" + ], + [ + "עוד טעם. שנוהגין שלא לחתוך פרוסת המוציא בסכין ביום עש\"ק בבוקר. לפי שנוהגין לאכול בעש\"ק מהחלות אשר נאפים לכבוד שבת קודש ע\"כ נוהגין לפרוס בעש\"ק פרוסת המוציא בידים כדי לחלק בין החלות אשר אוכלים אותם בעש\"ק לבין החלות שאוכלים אותם בשבת קודש*וכן רבים נוהגים לאכול פרוסת לחם עם דגים בליל ש\"ק. לפי שנוהגים לאפות בעש\"ק אחר החלות לחם על כל ימי השבוע ע\"כ אוכלים בליל ש\"ק ג\"כ מן הלחם הזה. ואוכלים את הלחם עם דגים כי אכילת דגים הוא קודם כל המאכלים. ועוד כי דגים בגימטרי' דגן. שמעתי: שחותכים אותם בסכין*ועי' מהרי\"ל שהי' נוהג בכל ע\"ש ויו\"ט לעשות עוגה סלת לבצוע עליה ומאחר דהיתה דקה לא הי' צריך חיתוך מקודם אך הניח ח' אצבע תיו למעל' על גבה והשני אגודלים למט' ובירך המוציא ובסיום הברכה כפפה מלמט' נגד מעלה עד תשבר ואכל חצי זית ונתן כן לכולם ע\"ש: שמעתי מאדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל:", + "קונטרס אחרון
כי דגים בגימ' דגן. ובספר לבושי מכלול קו\"א כתב בשם הרב הצדיק הקדוש משיניווע זצוק\"ל. טעם. הנוהגין לאכול לחם דגן עם הדגים. משום שהי' המנהג ליתן שומן בלחם שבת כמ\"ש הפמ\"ג מ\"ז סי' רמ\"ב ע\"ש.
וראיתי בספר א' שהוא משום בריאות. משום שדרך הדגן לחמם ודרך הדגים לקרר. ובפ' שירה לא נזכר בדגן השי\"ת ובדגים נזכר פעמים:" + ], + [ + "טעם. שעושין בשבת י\"ב לחמים. דוגמת לחם הפנים ולכן כיון שגם בשבת שחל בו יו\"ט היו מסדרין לחם הפנים לכן עושין הי\"ב לחמים גם היום אבל ביום טוב שחל בחול אין עושין י\"ב לחמים. עי' שערי תשובה סי' רע\"ד ועי' מטה אפרים סימן תרכ\"ד אות נ'.", + "קונטרס אחרון
גם היום. בספר יוסף אומץ אות תקע\"ו כתב וז\"ל מצוה לטעום בע\"ש מתבשילי שבת אם הם מתוקנים ומתובלין כראוי לפי כבוד שבת. וכתב מוהר\"ר הירץ טרויש ז\"ל המקובל שהי' פה חזן בפירוש התפלה שחבר על טועמיה חיים זכו שיש לטעום השאליט בע\"ש. וכן הוא בש\"ע האריז\"ל שצריך לטעום בע\"ש מכל מה שיבשל לצורך שבת בסוד טועמיה חיים זכו." + ], + [ + "טעם. שצריך לרחוץ במים חמין בע\"ש. דוגמת הטבילה שטובלין הנשמה בנהר דינור להסיר ממנה כתמי העונות. כן ע\"י רחיצה זו בחמין בע\"ש יוסר מהאדם כתמי עונותיו.*ובס' כנפי יונה פ' צו הביא בשם הזוהר דרחיצה זו נגד ההוא שלהובא שעולה בע\"ש בגיהנם עם נפשות הרשעים הנכנסין בג\"ע אותה שעה:
כתב בספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל וז\"ל בטוש\"ע או\"ח סי' ר\"ס כתב שמצוה לרחוץ כל גופו בעש\"ק ושם בב\"י וד\"מ ז\"ל העתיקו שמצוה לחוף הראש. נרא' שחפיפת הראש קאי במקום רחיצת כל הגוף כדמצינו בר\"י ב\"ר אלעאי התנא הק' שהי' רוחץ רק פניו ידיו ורגליו בעריבה אלא ודאי שחפיפת הראש הוא במקום רחיצת כל הגוף. כי קיי\"ל בכל מילי רובו ככולו. והרי הראש הוא רוב בנין הגוף לכמה מילי. ולזה חפיפת רוב הראש הוא במקום חפיפת רוב הגוף בצרוף ידיו ורגליו. ובמק\"א כ' שרגלים כשאין מרגיש בהם לכלוכית אין צריך רחיצה ע\"ש:
עוד כ' שם סי' ש\"כ אודות חשש סחיטה בש\"ק בשערות לחים אף שאני נוהג כעת שלא לרחוץ פני בשבת קודש ויו\"ט ק' במקום שערות אין עי\"ז שום חשש פתחון פה על הנוהגים לרחוץ פניהם גם במקום השערות ולנגב פניהם בשבת ק' ואין זה בגדר פסיק רישא כיון שאין הסחיט' כי אם ע\"י המטפחת הוי לי' סחיט' דלאחר יד שאין בו דררא דאיסור תור' ובדרבנן קיי\"ל לכ\"ע דבפסיק רישא דלא ניחא לי' מותר לגמרי. וכאן הוא פסיק רישא דלא ניחא לי' כי אין הכוונ' בהרחיצה והניגוב כ\"א לגבי מקומות שאין בהם שערות ומצד שקשה להפריש בין מקומות הפנים לזה רוחצין ומנגבין כל הפנים וניגוב השערות הוא בגדר לא ניחא לי' ועכ\"פ הסחיט' במקום השערות לא ניחא ודאי:
סחיטה בשערות כלאחר יד. ע\"י שישים כובע קיל כי הוי פסיק רישא דלא ניחא לי' ובפרט שנבלע תיכף ואין בו צד היכר ע\"ש:
ומאן דזהיר לטבול בע\"'ש. קדוש יאמר לו. יעב\"ץ. כתב בספר שני לוחות הברית וז\"ל משמע מכתבי האר\"י ז\"ל שהטביל' תהי' סמוך לקבלת השבת וגם רחיצת ידים ורגלים בחמין אחרי הטביל' גם ברחיצת ידיו ורגליו במים חמין יש סודות נפלאים. ובספר זכור לאברהם כ' בשם שכנה\"ג דאם אירע שהלך למרחץ מבעוד יום יחזור וירחוץ ידיו ורגליו לערב. עוד כתב בהגהות שני לוחות ברית בשם כתבי האריז\"ל ראוי להיות זריז מאוד בטבילת שחרית שהאדם יוצא מקדושה לקדוש' כי אינו דומה חומר ליל שבת ליומא לענין רזי אלהים וסודותיו. ע\"ש:
ובספר דגל מחנה אפרים ביאר הפסוק הן עם לבדד ישכון ובגוים לא יתחשב. ע\"ד הלצה ששמע. בשם אא\"ז הבעש\"ט זללה\"ה שפעם אחד הלך למקוה בין ישמעאלים ובחזרתו מן המקוה ירא שלא יגע בו ישמעאל ושמע שני ישמעאלים מדברים אחד לחבירו שמור עצמך לא תגע ביהודי הטמא הזה חלילה. והוא שאמר הן עם לבדד ישכון ואינם מתערבים בגוים הטמאים והוא מחמת ובגוים לא יתחשב שאינם חשובים בין הגוים וזהו טובתם כנ\"ל: דבש לפי בשם הרב תורת חיים. ולכן ברחיצה זו יכוין להבריח הרע והזוהמא של הגוף. ורוח הטומאה השורה על האדם בימי החול יברח ממנו. שם בשם ס' קרבן שבת. ", + "קונטרס אחרון
שהטבילה תהי' סמוך לקבלת שבת. בספר אהבת שלום להרב הצדיק הקדיש מוהר\"ר מנחם מענדיל מקאסוב זצוק\"ל (תולדות) כתב שמעתי מפה קדוש ישראל מוהר\"ר זכריה מענדיל בזה הלשון פ\"א הייתי אצל אדמו\"ר הקדוש רשכב\"ה מו\"ה אלימלך בעת בואו מטבילת המקוה של עש\"ק והניח עצמו על מטתו. ואמר בזה הלשון מאן יכול למסבל ריחין דבוסמין:
ובש\"ע האריז\"ל כשהי' עולה מן הטבילה לא הי' מנגב עצמו במטפחת וכיוצא. ואמר כי הם מי שבת וראוי הגוף לשאוף אותם*ודע דרוחץ ראוי ליזהר להניח מלבושיו מיד סמוך לשפת הנהר לא כאותן שהולכין כמה אמות בגילוי הגוף וראש פרמ\"ג סי' ב' סק\"ד. וע\"ל בהשמטה לסעי' י\"א: :
ובספר רצון ישראל (מ\"ה) כתב וז\"ל ראיתי בשם מרן הרב הקדוש הגאון האלקי מוהר\"ר מנחם מענדיל מרימנאב זצוק\"ל שפעם א' הלך למקוה ונתקלקל המקוה והי' הכרח לחזור לביתו בלא מקוה. ואמר אח\"כ היום הי' לי מקוה בכל הכוונות. כי תמיד שאני הולך אין כח בשר ודם לכוון כל כוונת המצוה. אבל היום הוא בגדר חושב אדם לעשות מצוה ולא עשאה מעלה עליו הכתוב כאלו עשאה והנה הכתוב יודע כל הכוונות:
ובשם קדוש א' שאמר שאינו יודע במקוה שום כוונה רק מה שהוא פושט ולובש. ובשם הרב הצדיק הק' מוהר\"ר מאיר מפרעמישלאן זצוק\"ל שאמר בה אנא רחי\"ץ. היינו דביקתי בהתבודדותי וחפצי ותשוקתי באהבות ד'. זאת היא מקוה טהרה שלי:
ובסידור לב שמח כתב שמעתי ממו\"ח הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל שלכך מסיים הגמ' בברכות (דף כ\"ב) בענין טבילת עזרא כל הנזהר בה מאריך ימים שדרך הת\"ח שיש לו מזג רך ויחשוב שאם ילך למקוה יזיק לו. ולכך איתא בגמ' שמאריך ימים מבלי היזק חלילה." + ], + [ + "טעם. שנקרא יום ששי ערב שבת. לשון תערובות. כי ביום הששי יתערב שם קדושת שבת הבא. כי ערב שבת הוא הממוצע בין השבת והחול ובו מתערבים ומתמצעים. ולכן קורין בקידוש יום הששי ויכולו השמים ביחד הגם ויכל אלקים ביום השביעי מלאכתו כו' כי באמת יום הששי הוא המחבר את יום השבת לחול ולרמז זה אנו קורין את ליל שבת על יום הששי שקורין בל\"א פרייטאג צו נאכט. וכן להפך ביציאת שבת אנו קורין את ליל א' על שבת בל\"א שבת צו נאכט. ולכאורה הי' ראוי להיות בהפך לקרות את ליל כניסת שבת על שם שבת וליל יציאת שבת על החול כי הלילה הולכות אחר היום שלאחריו רק כי מורה כנ\"ל על קדושת שבת שמתערב בחול*בספר חסידים סי' נ\"ז כתב אוי להם לאותם הממתינים מלהתעטף משבת לשבת כדי שלא ישחקו עליהם בני אדם. ופי' החיד\"א שם אוי להם לאותן שבליל שבת אינם לובשים מלבוש שבת אלא מתפללים בבגדי חול ועד הבקר לא ילבשו בגדי שבת ומחללים אז הדר קדושת שבת. ובא להם זה כי כל ישעם להדמות לגוים. והגוים במוקש אינם לובשים בלילה כי הם עושים יום ולילה. ובבלי דעת נלכדים בדבר חמור שמורים ששבת קודש מתחיל מהיום ומסיים יום ראשון בבוקר והוא עון פלילי ה' הטוב יכפר בעד. ועי' סעי' רס\"ח בהשמטות בד\"ה עוד כתב: ולכן גם בליל מוצאי שבת קורין על שם שבת שקדושת שבת משפיע לימי החול. זרע קודש פ' בראשית. וע\"ל סעי' תכ\"ז ועי' ליקוטים סעי' קי\"א וסעי' קי\"ג:", + "קונטרס אחרון
יום ששי ערב שבת. בספר תולדות אהרן (תשא) כתב שבכל עש\"ק צריך אדם לפשפש במעשיו כערב יו\"כ שהוא סוף השנה כך ערב ש\"ק הוא סוף ששת ימי המעשה. ולכך צריך להתודות ולקבל על עצמו קדושה וטהרה גדולה כדי שיוכל לכנוס לשבת ולדבק א\"ע ביראה עילאה ולא יסיח דעת מקדושת שבת. כי התעיף עיניך בו ואיננו ולכך ושמרו בני ישראל את השבת לעשות הכנה לקבל את השבת:
ובספר אור לשמים (בהר) כתב שמעתי בשם רבינו האלקי מוהר\"ר אלימלך זצוק\"ל שעש\"ק הוא בחינת עיוה\"כ:" + ], + [ + "טעם. שנוהגים שמניחים את החלות על השלחן ע\"ש מבעוד יום קודם הדלקת הנרות. כדי שלא יהא השלחן בסיס לדבר האיסור ולא יהא רשאי לטלטל השלחן אבל אם מניח קודם את החלה אז הוי בסיס לאיסור ולהיתר וההיתר חשוב יותר מהאיסור שהרי צריך לסעודת שבת. לקוטי הלכות שבת כלל ס\"ז:" + ], + [ + "טעם. שנהגו לקרות הלחמים שאופין לכבוד שבת קודש בשם חלה. כי ע\"י שקורים העיסה בשם חלה ואומרים נעשה חלה וכהנה לשונות. על ידי שם זה מדכר דכירי ליטול חלה כיון ששמה ועצמיותה של העיסה היא מזכרת. אשל אברהם סי' ר\"ס: " + ], + [ + "טעם. שנוהגים העולם לחתוך בסכין איזהו דבר אחר נטילת צפרנים. משום דאיתא במס' נדה דאי קץ איזה דבר לית לן בה כו' והעולם נוהגים לעשות תרתי לטיבותא לחתוך איזהו דבר וגם לשרפן. תו\"ש:*ואם בשעת קציצת הצפרנים נפלו במקרה יכבד המקום ההוא דכיון דאינם במקומם הראשון שנפלו שוב אין לחוש (ברכי יוסף) ועי' בא\"א ריש סי' ר\"ס שכתב דדוקא כשמכניסין לחדר אחר אבל באותו חדר למקום אחר מפקפק בא\"ר אי מהני ע\"כ. ועי' מחצית השקל שם סק\"א שכתב בשם הפר\"ח דאם בשעת קציצה הניחן במקום א' ומיד הי' דעתו להעבירן משם ולהניחן במקום אחר אם הניחן לאותו מקום אחר אותו מקום אחר יש לו סגולת מקום ראשון להזיק ע\"ש. עוד כתב מחצית השקל שם וז\"ל ומ\"ש מט\"מ בשם ס' הגן שלא ליטלן ביום ה' מפני שגדילין בשבת. ר\"ל כיון דקוצצין להסיר המותרות אין זה מכבוד שבת ששוב באותו יום יתחילו לצמוח המותרות ע\"ש. ועתו\"ש אות ג' בשם כנה\"ג דשערות גדילין תיכף אחר הגילוח: " + ], + [ + "טעם. שצריך לשרוף הצפרנים משום דקודם חטא אדם הראשון הי' מלבושו ציפורן. וכשחטא נתפשט ממנו ולא נשאר ממנו רק הצפרנים ומאחר שהאשה גרמה שנתפשט המלבוש לכך מה שנשאר מהם יש לחוש להענש בו האשה. באר היטב סי' ר\"ס ס\"ק ב':", + "קונטרס אחרון
לשרוף הצפרנים. עי' פרישה סי' רמ\"א דאין חילוק בכל זה בין צפרני ידיו לשל רגליו מדלא אשכחן שום חילוק בינייהו גם אין טעם לסברא לחלק בינייהו. ועי' אשל אברהם סי' תקנ\"א דכתב אני נוהג לרחוץ רגלים בצונן אחר נטילת צפרני רגלים מחשש שמא מעין רחיצת ידים אחר נטילת צפרני ידים שייך ג\"כ אחר נטילת צפרני רגלים ע\"ש." + ], + [ + "טעם. שאמרו ז\"ל בצפרנים שורפן חסיד. כי שריפת הצפורן מזקת לאדם וכן כל דבר הבא מן האדם ולכך הוא חסיד שמחמיר לשורפן אע\"ג שמזיק לו. תוס' נדה דף י\"ז ע\"א בד\"ה שורפן חסיד בשם הערוך:*ועי' בס' זכור לאברהם שלא ליטלם בימי חול אא\"כ חל ר\"ח בערב שבת או המולד. כתב בצוואת ר\"י חסיד שלא ליטול הצפרנים ולא לגלח בר\"ח. ובכנה\"ג כתב אפי' אם חל ר\"ח בע\"ש אין להסתפר מפני הסכנה ויש להסתפר ביום ה' דלפניו. ובסידור דה\"ח כתב ג\"כ דאסור ליטול צפרנים ולגלח בר\"ח. אפילו כשחל בעש\"ק. ובס' ארחות חיים סי' ר\"ס אות ג' כתב בשם שו\"ת אלף המגן שהאריך לחלוק עליהם ומסיק דלא מיבעי' במי שנוהג ליטול צפרנים בכל ע\"ש דודאי יכול ליטלם אף בע\"ש זה שחל בו ר\"ח. אלא אף הנוהג ליטול בע\"ש אחת לשתי שבתות מפני שאין צפרניו גדולים כ\"כ המקיל גם בכה\"ג לא הפסיד ואולי נקרא גם זריז ונשכר לקיים מצותו לכבוד שמים מפני כבוד שבת. ועי' בס' פחד יצחק אות פ' בשם נחלת שבעה סי' נ\"ו דהרגיל וזהיר בקציצת צפרנים בכל ערב שבת אף כשחל בחולו של מועד מותר לקוצצן ע\"ש. ונרא' דיותר נכון ליטול אותם ביד או להשחיז אותם במשחזת:
וע\"ש בשם ס' כרם שלמה דאבל שחל יום ל' שלו בשבת אעפ\"י שמותר לו לרחוץ בע\"ש כדאי' ביו\"ד ס\"ס ת' אבל ליטול הצפרנים בסכין אסור בע\"ש דאלו רחיצה הוא תוך ל' מצד המנהג אבל נטילת הצפרנים הוא מצד הדין. ואין לקוץ צפרני הידים והרגלים ביום א'. והנכון שיקוץ מן הרגלים ביום ה' ומן הידים ביום ו' ובשאר ימים אין לקוץ כלל. ומ\"ש הט\"ז דגילוח שערות אין לעשות ביום ה' מפני שגדילין בשבת אינו מוכרח דהא אנשי משמר היו מסתפרין ביום ה'. ועוד אמאי המלך מסתפר בכל יום הלא אין לו שער. עיין באה\"ט סי' ר\"ס סק\"ב. ומ\"א שם כתב בשם רש\"ל דיש להסתפר בע\"ש ולא ביום ה' לפי שאין ניכר שעושה לכבוד שבת. ובנטילת צפרנים יש טעם יפה שאין נוטלין בה' מפני שגדילין בשבת ע\"ש ובמחה\"ש שם. ועי' רש\"י יחזקאל ה' דהמסתפר שערו לא יזרוק אותם אלא יגנוז:
ובספר דבש לפי כתב בשם לקוטי גורי האריז\"ל והרמ\"'ע ז\"ל כ\"י לפעמים נולד על הצפורן שרטוטין חיורין והוא סימן טוב או אתגזר גזרה וניצול:
ובספר חסידים סי' קס\"ב כתב דבכל אבריו של אדם חקק הקב\"ה כל מעשי אדם ומקריו וברפפות אבריו יגיד אליו יוצרו כל המעותד לבוא עליו דבר יום ביומו. ואסור לומר לאחרים פן יחזקו בניחושים. אם כף רגלו של אדם אחזהו החיכוך כאלו קרצתו כינה והי' ברצון מחכך בלא מעלה שחין ואח\"כ תניח החיכוך. דע לך כי יש לי ללכת במקום שאינו יודע והוא אדם שאינו רגיל ללכת. ואם אזניו. יש לו לשמוע דבר חידוש. ואם עור שעל העין. יש לו לראות או לקרות כתבים של חידוש מה שאינו יודע. ואם לשונו. יש לו לדבר דבר של חידוש. ואם גביני עיניו. יש לו לראות אנשים מה שלא ראה לפנים בזמן מרובה. ואם בפדחת. יהיו צופים עליו ומתאוין לראות בו. ואם בכפיו. יבא לידו כסף או זהב חדש. ואם בחוטמו. יכעס. ואם תחת עיניו ואצל חוטם. תרדנה עיניו דמעה. וכן על כל אבר ואבר מגיד החיכוך חידוש כו' וידע האדם כי הכל גוזר הקב\"ה כמה פסיעות יש לו ללכת וכמה בני אדם יראה וכמה ראיות יראה. וכן ליד כמה מעשים יבא ומה יש לו לעשות. וכן לפה. כמה דברים ידבר. וכך על כל אבר ואבר שיגזור הקב\"ה טובה למצוה ולא לעביר' כי הכל לפי הלב. וכתב המפרש שם כי הקב\"ה גוזר סתם כמה ראיות יראה וטוב לו שיקח הראיות למצוה ולא לעביר' כי הכל לפי הלב ע\"כ יקח הראי' וכן כל פעולות האברים למצוה:
ובספר פורת יוסף כתב שמעתי ממורי כפי מחשבתו של אדם אם בקדוש' או בקליפ' כך הם העולמות שעליו מלמעל' וכפי המחשב' כך המאורע במעשה שעוברין לפניו אם בעלי חיים טהורים או טמאים והוא הדין שאר מאורעות ע\"כ. ואמרי אינשי כמו שזה מנגן כך מרקדים לפי הניגון:
ובספר אור המאיר (נשא) כתב שבכל מקום אשר נזדמן לו לאדם לראות ולהסתכל ואפי' בדבר מגונה וכיעור יבין וישכיל שלא לחנם הראה לו השי\"ת מקרה מגונה מסתמ' יש חסרון בו בעצמו ולא נתן דעתו לתקן את עצמו כ\"א בהקרה לו ככה לראות מעשה מגונה ונזכר מה שעיות ולוקח לעצמו מוסר השכל איך לתקן ענינו ולשאול ממנו ית' סליחה וכפרה על העבר כו' ע\"ש: ", + "קונטרס אחרון
ובשאר ימים אין לקוץ כלל. אודות צפרני הידים ורגלים ביום א' מסברא שהלילה הולכת אחר היום שלאחריה בכך. ואולי חשש גם בצפורן א' דיד וא' דרגל. ומ\"מ רק גירור בסכין אינו בכלל נטילת צפרנים וגם לגבי אבילות וחוה\"מ קיל בכך וכ\"ש בהנ\"ל. אשל אברהם מהדורא תנינא סי' ר\"ס:
צפרנים שאין ליטול בר\"ח אם התחיל בשוגג אינו פוסק וליל ר\"ח גם להתחיל קיל בכך. שם סי' תי\"ז:
צריך ליזהר שלא לגלח אחר חצות שהוא עת מנחה גדולה שאז מתעוררים הדינים בסוד לא תחסום שור בדישו ואפי' בע\"ש הי' נזהר מאד כי עדיין אין הדינים ממותקים כ\"כ אלא עד סמוך ללילה. לחם מן השמים להאריז\"ל:", + "לפי הניגון. ובס' תוי\"י (ויקרא) פי' דע מה למעלה ממך. אי אכזריות או רחמים זה נמשך ממך. אי קיימא בנהירו דאנפין. כדכתיב עבדו את ה' בשמחה. גורם כך למעלה. וה\"ה בעצבות. אי אכזריות. או רחמים. גורם כך למעלה שלפי אתערותא דלתתא כך נתעורר למעלה.
ובפרשת צו כתב בשם בעל עקידה (נח) כי העולם הגדול שהוא עולם העליון והעולם הקטן שהוא עוה\"ז הם כשני כלי ניגון הנערכין על יחוס אחד שאמרו חכמי הניגון כי בהניע טור מהא' מתעורר אל קולו הטור דשכנגדו בכלי השני מפני יחוס השוה שביניהן. וז\"ש שכנור דוד הי' מנגן מאליו." + ], + [ + "טעם. שאומרים שיר השירים בע\"ש*ובשם הרב הקדוש מוהר\"ר צבי מזידיטשוב זלה\"ה. כי פעם אחת הי' במעזביז והתחבא שם בחדרו עם חסיד אחד לשמוע שיר השירים מפה קדוש הרב ר\"ר ברוך זצוק\"ל ויהי כאשר התחיל בשיר בהתלהבות והשתוקקות אמר החסיד להרב הקדוש מהר\"צ ז\"ל כי נבוכו רעיוניו מרוב האש אשר בוער בקרבו. וכאשר אמר הפסוק ודגלו עלי אהבה סמכוני באשישות רפדוני בתפוחים כי חולת אהבה אני. ממש נראה כי ליהטה אש סביבותיו. ויברח החסיד אשר הי' עמו. כי לא הי' יכול לשאת האש הגדולה והנור'. והוא ראה את הקולות ואת הלפידים והבית כלו בוער כאש. ויחזק לבו ויתאמץ לשמוע קול מלאך ד' עד כי בא אל הכתוב אני לדודי ועלי תשוקתו. אז כמעט הוציאו מדעתו וממחשבתו אך הקדוש מהר\"צ ז\"ל אמר יהי מה הנני מוסר נפשי לד' באהבה לשמוע דברי אלקים חיים כנתינתו מסיני. ואם ח\"ו תפרד נפשי מגופי הנני לעשות רצון בוראי יתברך. ואז נשפע עליו רוח חדשה ממרומים. וירא אש ד' ליהטה בבית אין לשער ואין לספר. ועמד שם עד כי אמר מאמר הכתוב כי עזה כמות אהבה וגו' רשפיה רשפי אש שלהבת יה. אז מפני גודל התלהבות והשתוקקות כמעט נתבטל במציאות ח\"ו וד' הי' בעזרו עד כלותו לאמר שיר השירים. והרב הקדוש מהר\"צ הנ\"ל הי' אומר תמיד כי בעת אשר יקרה לו לפעמים ח\"ו נפילה בעבודה מנפילת המוחין וכדומה הנה הוא יזכור הרגעים היקרים האלה שהי' שומע שיר השירים מפי הק' ממעזביז ויאורו עיניו כי דבריו הי' כלפיד אש בקרב לבבו הקדוש והטהור זי\"'ע. (בוצינא דנהורא): . עפ\"י זוה\"ק פ' (נח) וז\"ל תלת זימנין ביומא רווחין לחייבי גיהנם בכל פעם שעתא ופלגא. בשעה שישראל מתפללין ואומרים איהש\"ר ולבתר. תייבין לאשייהו. וידוע דביום השבת אית להון נייחא כל כ\"ד שעות לילה ויום ובששת ימי החול יש קמ\"ד שעות יאית להון נייחא בכל יום ד' שעות וחצי עולה לששת ימים כ\"ז שעות אית להון רווחא ונייחא וא\"כ נדונין בכל שבוע קי\"ז שעות במכוון לכך אמר שלמה קי\"ז פסוקים בשה\"ש להנצל בזה מן דינא של גיהנם קי\"ז שעות. ובזה דרשו רז\"ל הנה מטתו שלשלמה כו' מפחד בלילות מפחדה של גיהנם הדומה ללילה אלמא שהי' מפחד מגיהנס לז\"א קי\"ז פסוקים להנצל מזה. ולכך תקנו הקדמונים לומר אותו בכל שבת כי מי שאומר אותו בכוונה שלימה ניצול מדינה של גיהנם בכל שבוע קי\"ז שעות. (עניני שבת):", + "קונטרס אחרון
לומר אותו בכל שבת. כתב בספר יוש\"ה שער ח' יזהר האדם מאד באמירתה בדקדוק התיבות ולא יפסיק באמצע קריאתו אפי' בד\"ת ונמצא כתוב בספרים שאם לא ידקדק היטב בתיבות או יעשה הפסקות יעשה פירוד ח\"ו בין מדות העליונים הקדושים לפי שכל הפסוקים של שיר השירים מסודרים בסדר מעלות המדות העולמות העליונים הקדושים ועי' זוה\"ק פ' תרומה דף קמ\"ג ע\"ב ואם אין לו שהות לקרותה בעש\"ק אזי יקרא בשבת מתי שיוכל:" + ], + [ + "טעם. שאסרו לשתות מים בערב שבת בין השמשות. מפני שגוזל את המתים שיש לרשעי גיהנם מנוחה בשבת וכשהם יוצאים בע\"ש הם שותין ורוחצין ומצטננין במים עד שהשותה מים באותה שעה הוצרכו לומר שהוא גוזל אותם מהם ועשו את השותה גזלן ומחוסר אמנה. (כד הקמח). ועי' רמ\"א סי' רצ\"א סעי' ב'. די\"א דאסור לשתות מים בשבת בין מנחה למעריב דאז חוזרים הנשמות לגיהנם. ועי' מטה משה אות תצ\"ב:*ובשו\"ת בנימין זאב סי' קס\"א כתב וז\"ל ונוסח אחרינ' הוא מה שנמצא לרבותינו ז\"ל בספר הנקרא מסכת גן עדן או פרק גן עדן והוא כעין פרקי היכלות ופרקי מרכבות וכתוב שם בנוסח זו. כל השותה מים בשבת בין מנחה לערבית תוך שנה שמת לו מת הרי זה גוזל את מתיו ושם מפרש הטעם. לפי שהמתים יוצאים בשבת ושותים מים מן הנהר היוצא מן הארץ ולכך אין ראוי לו לגזול את מתיו אבל לאחר שנה קבל כבר את דינו ומותר: ", + "קונטרס אחרון
שיש לרשעי גיהנם מנוחה בשבת. בספר נשמת חיים מאמר שני פ' י\"ד כתב בשם מדרש הנעלם בראשית ל\"ב דהרשעים נדונים ביום הששי משנה להרויח להם ביום השבת:" + ], + [ + "טעם. שצריך להוסיף בשבת מחול על הקודש. משום שבכניסת ליל שבת משמש מזל מאדים*כי בא\"י שקיעת החמה שוה בכל השנה לעת ערב בשעה י\"ב שהוא במדינות הים שעה ו' והחילוק הוא בזריחתה בקיץ האיר פני המזרח בשעה ח' שהוא במדינות הים שעה ב'. בימים הארוכים. ובחורף בשעה ב' שהוא במדינות הים שעה ח' בימים הקצרים. כי מורה שעות הישמעאלים הולך משעה י\"ב בבוקר עד שעה י\"ב בערב. והיום הארוך בימות החמה ט\"ז שעות. והליל' ח' שעות. ובימות הגשמים בימים הקצרים י' שעות. והליל' י\"ד שעות: ולכך מוסיפין כדי שלא יתחיל שבת בשעה שמאדים משמש. יסוד האמונה:*ופי' בזה המדרש כל זמן שהיה יעקב בבית לבן לא שמר אלא שבת. דהלא יעקב אמר עם לבן גרתי שקיים כל התרי\"ג מצות. רק דאית' שכל זמן שהי' יעקב בבית לבן לא הי' משמש מזל מאדים שאם ח\"ו הי' מזל מאדים משמש אז הי' לבן נוצח ליעקב והנה זהו פי' המדרש כ\"ז שהי' יעקב בבית לבן לא שמר אלא שבת ולא התוספות שלא הי' צריך לזה שמזל מאדים לא הי' משמש אז: " + ], + [ + "טעם. שתוספת יוה\"כ דאורייתא ותוספית שבת דרבנן. משום שיוה\"כ קיל וצריך סייג כדי שלא יבא לעבור על גוף יוה\"כ. משא\"כ שבת דקושתו חמורה ואין צריך סייג. ולכך אם חל יוה\"כ בשבת אז שוב לא צריך לסייג. ל\"צ לתוס' מן התורה. בשם הגאון בעל נועם מגדים עה\"ת:*והנה מה שתמה עליו בשו\"ת שו\"מ מהד\"ד ח\"ג סי' קכ\"ה דא\"כ יו\"ט דקיל משבת ויוה\"כ בודאי הי' צריך שיהי' תוספת מדאוריית' וקיי\"ל להיפך. נראה דלכך לא אמרינן ביו\"ט שיהי' התוספת מדאוריית' כיון דמותר במלאכת אוכל נפש אבל ביוה\"כ שאסור גם במלאכת אוכל נפש ולכך הוי התוספת מדאוריית'. ובזה י\"ל היכא תמצא שאם חל יו\"כ בחול יהי' חמור מאלו הי' חל בשבת. כי אם חל בשבת לא הוי התוספת מדאוריית': " + ], + [ + "טעם. שמדליקין שני נרות בשבת. אחד כנגד זכור ואחד כנגד שמור כו'. והנשים מוזהרות בו יותר כדאיתא במדרש מפני שכבתה נרו של עולם פי' גרמה מיתה לאדם הראשון. והרמב\"ם ז\"ל נתן טעם מפני שמצויות בבית ועוסקת בצרכי הבית. ועי' טור סי' רס\"ג. ונוהגין בב' נרות אף ביו\"ט נגד איש ואשה. א\"ר שם. ובפעם הראשון שמקיימין המצוה מברכין שהחיינו וה\"ה לכל המצות. יעב\"ץ. ועי' בס' חלת לחם סי' ז' סעי' א' שפסק דהכלה שמפרשת חלה בפעם הראשון צריכה לברך שהחיינו. כתב א\"ר סי' רס\"ב סק\"ג דיש לכסות בשבת כל השלחנות אפילו בחדר שאין אוכל שם. וע\"ל סעי' תתמ\"ד:", + "קונטרס אחרון
שמדליקין שני נרות בשבת. בספר דבש לפי מערכת נ' אות ל' פי' בשם גדול א' המדרש פליאה זכרנו את הדגה מכאן שמדליקין נרות בשבת. דקשיא לי' לבעל המאמר מאי קאמר זכרנו את הדגה והלא היו טועמים מה שרוצים דהמן הי' לו טעם הדבר ההוא וא\"כ יחשבו לטעום דג ותיכף הי' המן בטעם דג אלא מוכרח דמראית עין עיקר וכמש\"ה לא תשבע עין לראות מכלל דאיכא שביעה בעין ומזה תשכיל שצריך להדליק נרות בשבת דכתיב וקראת לשבת עונג וישבע עינו בראותו מאכלי שבת. ועי' בהשמטה לסעי' שס\"ח בד\"ה בס' תורת אמת:", + "והנשים מוזהרות בו יותר. עי' אשל אברהם סי' רס\"ג דכתב וז\"ל אודות הברכות דכמה נשים על שלחן אחד ב' נרות לזו בסמוך ב' נרות לזו שכתב בא\"ח סי' רס\"ג בהגהה שמנהג לברך נראה שגם הב\"י ז\"ל מודה שכשכבר נהגו כן אין עליה שום חשש ברכה לבטלה בשום צד ושייך בזה וצונו. כיון שהוא מצוה דנשים מוחזקת מהאמהות ז\"ל הק' והלאה. וכבר קבעו חובה על עצמם שלא תהי' שום אשה שנישאת פעם אחת לאיש בלי הדלקת ב' נרות פשיטא ששייך בזה וצונו לכ\"ע וגם במנורה אחת אין קפידא עכ\"ל. ועי' באר היטב שם ס\"ק י\"ב:
ואם האשה יולדת כשאין בעלה בביתו וצריכה בעצמה להדליק וטירחה גדולה להוליכה לשלחן או השלחן אצלה, יעמדו אצלה על שלחן או ספסל ותדליקם ותברך עליהם ויעמדו שמה שעה מועטת ואח\"כ יכול ליטלם ויעמידום על השלחן שרוצה לאכול שמה אבל אינו רשאי שאחר יאחוז הנרות בידו והיא תברך עליהם כי אינו נראה שהוא לכבוד שבת והרואה יאמר לצרכו הוא אוחז אותם. דה\"ח:
כתב רבינו בחיי פ' יתרו ראויה האשה להתפלל להשי\"ת בשעת הדלקת נר של שבת שהיא מצוה מוטלת עליה שיתן לה השי\"ת בנים מאירים בתורה כי התפלה יותר נשמעת בשעת עשיית המצוה ובזכות נר שבת שהוא אור תזכה לבנים בעלי תורה שנקראת אור שנאמר כי נר מצוה ותורה אור:
ובספר דעת משה להמגיד הקדוש מקאזניץ זצוק\"ל פ' תרומה כתב שסיפר לו אביו הה\"ק זללה\"ה על אמו של הרב הקדוש מוהר\"ר שמואל קאדנייבור זצללה\"ה בעל ספר ברכת הזבח על סדר קדשים וספר ברכת שמואל עה\"ת ועוד ספרים. שלא היתה יודעת להתפלל כלום, אמנם בשעת הדלקת נרות של שבת התפללה בלשון רוסי'. יה\"ר שיהא בנה שמואל ת\"ח.
והא דאיתא במס' שבת דף קי\"ט רב הונא מדליק שרגא פי' המהרש\"ל היינו שהדליק מתחילה נר אחד כדי שאשתו תדליק בה את הנרות של שבת.*בספר זכרון טוב כתב בשם הרב הצדיק הקדוש מנעסכאיז זצוק\"ל שאמר בענין להדליק נר א' מחבירו צריך להטות נר המדליק אל נר הנדלק. לעורר שיתקרב המשפיע להמקבל:
ובספר סידורו של שבת כתב בשם פע\"ח הוי זהיר בתיקון הנר של שבת אך הדלקתם יהי' ע\"י אשתך. וכן הוא בסידור האריז\"ל הכנת הנר יהי' על ידך דוקא. והוא, שתערוך ותעמיד הנרות על המנורה ואך הדלקתם יהי' ע\"י אשתך.
ובספר בני יששכר מאמר ג' כתב שמעתי ממדקדקים להדליק בשבת ל\"ו נרות. כי נר שבת הארה מהאור הגנוז ששימש ל\"ו שעות י\"ב שעות של ע\"ש וי\"ב שעות של ליל שבת וי\"ב שעות של שבת. וכן נרות מצוה של חנוכה הם ל\"ו נגד אור הגנוז:
ועי' א\"ר סי' רס\"ה סק\"ט דמותר ליתן מים מבע\"י בתוך הקנה שעומד בו הגר של חלב או של שעוה קודם הדלקה וכתב טעם מסתבר ע\"ש. וכן כתב בתשב\"ץ אות י' וכתב שכן המסקנא בתוספות כל מה שעושין מבעוד יום אין בו משום גרם כיבוי. וטעם שנוהגים להעמיד חלה של שבת כנגד הנר שמתחיל לטפטף כדי להזכיר ששבת היום ולא יבא להטות. שמעתי:
ובענין מה שיש מקומות שנהגו הכלות להדליק נרות בחול ביום החופה ולברך כתב בשו\"ת טטו\"ד מד\"ג סי' צ\"ח שיש ללמוד זכות עליהן דהוי רק דרך לימוד שמלמדין אותה איך לעשות והוי כמו מלמד תינוקות שמותר ללמד להם הברכות. לכך לא יבטל להם מנהגם [השמטה: לא יבטל להם מנהגם. בשו\"ת השיב משה סי' י\"ג כתב בשם הרשב\"א בתשובותיו דאין לדחות הקבלה שיש ביד נשים הזקנות מבני עמינו מפני ששים ריבוא מופתים המראים סותרו דחק הישראלי הוא למעלה מהטבע והשכל ע\"ש:]. רק יודיע להם שיאמרו להכלה זה דרך לימוד איך תברך בשבת ויו\"ט ולא לכוין לשם ברכה עכשיו.
ועי' בס' א\"ח סי' רכ\"ה וז\"ל וע\"ד המנהג שהכלה מברכת שהחיינו כשטובלת טבילה ראשונה קודם החופה עיין בחת\"ס או\"ח סי' נ\"ה דהיכי דלא נהוג לא נהוג והיכא דנהוג נהוג ואין כאן חשש ברכה לבטלה ובזכל\"א ח\"ג אות ב' הביא בשם כמה תשובות שלא לברך וכ\"כ בחופת חתנים בשם שיורי ברכה. ועי' בהגהות יד שאול יו\"ד סי' ר' שכ' ג\"כ דראוי להודיע להם שלא לברך." + ], + [ + "טעם. שמשימין היד לפני הנר אחר הדלקה בע\"ש ומברכין ואח\"כ מסלקין היד. כיון דהמנהג כהי\"א שמברכין אחר הדלקה ע\"כ משימין היד לפני הנר שלא יהנה ממנו עד לאחר הברכה כדי שיהא הברכה עובר לעשייתו. רמ\"א סי' רס\"ג סעי' ה'. וטעם. היש אומרים שמברך אחר הדלקה. משום דאי תברך קבלה לשבת ואסורה להדליק וא\"כ ביו\"ט תברך ואח\"כ תדליק כ\"כ בסוף ספר הדרישה בשם אמו. אבל אין חכמה לנשים דלא חלקו חז\"ל. מ\"א שם ס\"ק י\"ב:*ועי' דגול מרבבה שם שכתב דהדין עם אמו של הגאון דרישה והיא אשה אשר נשאה לבה בחכמה. ועי' באר היטב סי' תק\"ג. ס\"ק ד' דביו\"ט יש לנשים לברך קודם הליכתן לבה\"כ שהיא יותר מצוה ממה שנוהגים להדליק בבואם לביתם שהם יושבי חושך. אבל ביו\"ט שני יש להדליק בערב אחר בואם מבהכ\"נ דאל\"כ יהי' נרא' כמכין מיו\"ט ראשון לשני כ\"כ בן הסמ\"ע בשם אמו הצדקת ז\"ל. ובא\"ר סי' תפ\"ח הביא בשם השל\"ה דגם ביו\"ט שני תדליק קודם הליל':
ועי' חידושי הגהות מהג' מהרי\"ש נ\"ז סי' רס\"ג וז\"ל והני נשי דידן נהגו גם ביו\"ט ראשון להדליק בליל' אחר יציאת הבהכ\"נ ולפע\"ד נשתרבב המנהג מסוכות שמדליקות בסוכה במקום אכילה וא\"'א לברך קודם הליל' ביו\"ט ראשון דהרי נהגו לברך גם לישב בסוכה בזה ואז אינו יו\"ט עדיין ולכך מדליקות תמיד בליל' בכל יו\"ט ומכל שכן ביו\"ט שני שיש לחוש למ\"ש אשת הסמ\"ע ז\"ל ע\"ש. ועיין מטה אפרים סימן תרכ\"ה סעי' ל\"ג בשם שו\"ת יעב\"ץ סי' ק\"ז שמה שמברכות שהחיינו בשעת הדלקת הנרות אין לו יסוד ומ\"מ אין למחות בידם: ", + "קונטרס אחרון
הברכה עובר לעשייתו. ובספר אשל אברהם סימן רס\"ג כ' כשמדליק איש נכון לברך קודם ההדלקה שאצלו אין ההדלקה קבלת ש\"ק וי\"ל שגם המ\"א יודה בזה וכן הוא נוהג ע\"ש:
כשמתארח אצל א' ויש לו חדר מיוחד צריך להדליק בחדרו ולברך אע\"פ שאינו אוכל שם. לפי שהדלקת נר שבת חובה אף בלא אכילה כדי שלא יכשל בעץ ואבן. ואם אין לו חדר מיוחד שם. ואפי' אם יש לו אלא שבעה\"ב משתמש שם ג\"כ וצריך הבעה\"ב להדליק שם נר שלו. אין האורח צריך להדליק שם כלל. כי מצות הדלקת נר שבת הוא מקיים במה שמדליקין נר שבת בביתו משלו. ש\"ע הרב סימן רס\"ג סעי' ט'. ובירידים שכמה אורחים בחדר א' אחד מדליק ומברך ואחרים עונים אמן. עי' פמ\"ג שם ס\"ק י\"ד.
ובענין אם מותר להדליק בנפט לבן נרות של שבת עיין בשו\"ת שו\"מ מהד\"ת ח\"ג סי' קי\"ח שהורה דאם הנפט מזוקק יפה ולבן אז מותר להדליק. ובשו\"ת בית יצחק חיו\"ד ח\"א סי' ק\"כ אות ד' ה' העלה דיכול לברך על גאהזליכט או על עלעקטרישעס ליכט להדליק נר של שבת. דכל מאור הדבוק בכלי בפלאטינען דראטה בגליהליכט. או בפחמים בבאגענליכט נקרא נר ע\"ש." + ], + [ + "טעם. שפותחין בליל שבת בארצות הללו לכו נרננה וגומרים ו' מזמורים מן צ\"ה עד צ\"ט וכ\"ט. כנגד ו' ימי החול. ובשבת מתפללין שבע. דוגמת חתן ביום חתונתו שמתברך בז' ברכות. יעב\"ץ:" + ], + [ + "טעם. שיש נוהגין לחלק עשבים בבהכ\"נ בע\"ש להריח בהם ולברך עליהם. משום קבלת נשמה יתירה שנהנית מן הריח.*בספר דברי שאול ח\"א ביצה ט\"ז כתב וז\"ל הענין של הנשמ' יתירה שניתן לאדם בשבת דהיינו שיש לו נפש רחבה לשמח ולהתענג ונפשו מתגדלת ומתרחבת עליו ויש אנשים שבשבת יוכלו לאכול לרוב ובכל השבוע הם מסתפקים במיעוט ואבותינו ספרו לנו מהחסיד הקדוש מו\"ה אברהם הכהן מאמשטרדם אשר כל השבוע הי' מתענה משבת לשבת ארבעים שנה וביום השבת הי' אוכל בלי שיעור וערך לכבוד השבת:
ובספר מאור ושמש (ס' שמות בהפטרה לשבת ור\"ח) כתב וז\"ל הנה ידוע שבכל ש\"ק יבוא לו לאדם נשמה יתיר' ושמעתי מאדומו\"ר רשכבה\"ג הרב מוהר\"ר יצחק מלובלין זצוק\"ל ששמע מרבו הקדוש מוה' בעריש זצוק\"ל שבר\"ח בא בחינת נפש ולא רוח ונשמ' רק בשבת קודש שבא לו לאדם נר\"נ כל חד לפום מעלתו ובהיות האדם מושך עליו קדושת שבת מושך עליו נרו\"נ יתירה ובהמשכת קדושת ר\"ח נמשך רק בחי' נפש. ובשבת ור\"ח באם ימשוך האדם עליו מקודם קדושת שבת ומזכה לנרו\"נ אזי לא ירגיש אח\"כ כלל בחי' ר\"ח מפני שכבר הגיע לקדוש' גדול' מזו ע\"י בחי' שבת וממילא יהי' בטל בחי' נפש ר\"ח. לזאת ימשיך עליו מקודם קדושת ר\"ח ויגיע לבחי' נפש ר\"ח. ואח\"כ ימשוך קדושת שבת. וזהו אמרו והי' מדי חדש בחדשו ואח\"כ מדי שבת בשבתו. פי' והי' הוא לשון שמחה היינו המשכת קדושה ימשוך מקודם קדושת ר\"ח כדי שירגיש בחי' נפש ר\"ח ואח\"כ ימשוך קדושת שבת: מטה אפרים סי' תרכ\"ה סעי' ל\"ו. וע\"ל סעי' ת\"ט: ", + "קונטרס אחרון
קדושת שבת. ובספר אספקלריא המאירה (יתרו) כתב וז\"ל ידוע מדברי קבלה שנשמה יתירה הבא' לאדם בשבת אינה שוה בכל נפש דאית דבא לו נפש יתירה ואיכא דאייתו להו רוח יתירה ואיכא דאתי להו נשמה יתירה. והנה הנפש יתירה בא לו לאדם בערב שבת אחר חצות והיינו אחר שהכין עצמו לשבת ברחיצה וטבילה ושאר הכנות והרוח יתירה היא בא בתפלת ערב בשבת קודם ויכלו והיינו כשאומרים פורס סכת שלם וכו' ונשמה יתירה היא בא בשבת בתפלת שחרית כשאומרים נשמת כל חי כדאיתא בפרשת ויקהל ופקודי:" + ], + [ + "טעם. שפותחים בקבלת שבת לומר לכו נרננה וכו' למי אומרים לכו וכו' הו\"ל לומר נלכה ונרננה וכו'. רק כיון שבכל ימות החול יש שליטה לחיצונים ע\"כ אז זמן הדמוי' וצריכין להסתיר כו' אבל בשבת שבטל שליטתם אנו אומרים להחיצונים לכו לדרככם כי עתה אינו זמן שליטתכם רק עתה הוא הזמן שליטתינו לכן נרננה אנחנו לד' וכו'. בשם הרב הצדיק הקדוש מוהר\"ר שמעון מיעריסלאב זצוק\"ל.*בספר תוי\"י (וישלח) פי' בשם הבעש\"ט זלה\"ה קרבה אל נפשי גאלה. שהוא גלות הנשמה. מיצה\"ר:
וחרוז בואי בשלום. אנו קוראים לשכינ' הקדוש' בואי בשלום כו' תוך אמוני עם סגולה. שתשרה עלינו עם קדוש שאנו נקראים עם סגולה. ולפי שהשכינ' במערב (עיין ט\"ז סי' ג' סק\"ג) ע\"כ הופכין כל הקהל את פניהם לצד מערב כשאומרים בואי בשלום: ", + "קונטרס אחרון
לכו נרננה. וטעם. שבבית הכנסת הש\"ץ אומר לכו נרננה ומקבל שבת על הבימה שבאמצע ביהכ\"נ. לפי שבימים הראשונים הי' המנהג שיצאו מביהכ\"נ לקבל שבת. עי' שבת דף קי\"ט ע\"א רבי חנינא מיעטף וקאי אפניא דמעלי שבתא אמר בואו ונצא לקראת שבת המלכה. ועי' באה\"ט סי' רס\"ב סק\"ה בשם כנה\"ג דיש למקבלי שבת לצאת לעזרת ביהכ\"נ. ובש\"ע האריז\"ל עניני שבת אות ג' כתב קבלת שבת תצא השדה בסוד חקל תפוחין קדישין כו' ע\"ש. ע\"כ הולך הש\"ץ על הבימה לקבל שבת שהיא מקום גבוה וקרובה אל הפתח.", + "בואי בשלום. בספר תולדות מנחם כתב. הטעם. לב' המנהגים שנוהגין בישראל. א'. שכל הקהל מהפכין פניהם לצד מעריב כשאומרים בואי בשלום. ב'. שאם יש חתן בביהכ\"נ בשבת הראשון לחתונתו מושיבין אותו למעלה. לפי שבכל השבוע לית כל עמא תמן שהן טרודין במלאכתן ולזאת אין יודעין מהתוגה ומהשמחה אשר בעיר לזאת בכדי שידעו שיש אבל בעיר לנחם אותו מהפכין פניהם קודם קבלת שבת לצד הפתח שבמערב ששם יושבין האבילים כדי לראות אותו ושידע לנחם אותו. וכן מושיבין החתן למעלה כדי שידע הקהל שיש חתן ויצאו ידי חובתן בגמילות חסדים לשמוח עמו ולשמח אותם. ועי' טעמי המנהגים סעי' תתקל\"ט וסעי' תתרנ\"ח בהשמטה בד\"ה כתב:" + ], + [ + "טעם. שיש נוהגין להתפלל תפלת ערבית של לילי שבת בע\"ש קודם שתשקע החמה. לפי שתפלת ערבית רשות אין מדקדקין בזמנה. חרדים:*ובתשב\"ץ סי' א' כתב שמהר\"ם הי' רגיל לעולם לאכול בליל שבת עם שקיעת החמה. ועי' מ\"א סי' רס\"ז סק\"ב דהנוהגים להתפלל ערבית בע\"ש מבע\"י מ\"מ כשיגיע חצי שעה סמוך לזמן ק\"ש אסורין להתחיל לאכול דהם לא נפקי כלל בק\"ש דיממא ע\"ש. ובסדה\"י כתב ג\"כ דבתפלת ערבית של שבת שמקדימין הקהל להתפלל בעוד היום יתפלל עמהם ואח\"כ יקרא ק\"ש בזמנה ואח\"כ יקדש על היין ע\"ש. ובכתבים אית' שהאריז\"ל הי' מתפלל ערבית בלילה אף בע\"ש. וקבלת שבת היינו מזמור שיר ליום השבת צריך להיות מעומד ופניו למערב: ש\"ע האריז\"ל: " + ], + [ + "טעם. שאין אומרים והוא רחום קודם ערבית כמו בחול. משום שכוונת אמירתנו פ' והוא רחום הוא לפי שתפלת ערבית נגד אברים ופדרים שכיפרו על עונות ישראל וכמ\"ש לא לן אדם בירושלים ועון בידו תמיד של שחר מכפר כו' לכן אנו מחלים פניו ית' יהיה שילום פרים שפתינו בתפלת ערבית והוא רחום יכפר כו'. משא\"כ בליל שבת שלא הי' מקריבים אברים ופדרים לכן א\"א והוא רחום כו'. ב\"י סי' רל\"ז:" + ], + [ + "טעם. למה חותמין בשבת ופרוס ואין חותמין שומר עמו ישראל לעד. מפני שאומר במדרש שבשבת אין צריכין שמירה שהשבת שומר. טור סי' רס\"ז: ", + "קונטרס אחרון
בשבת ופרוס. בספר יוש\"ה שער ח' פ\"ד כתב בשם האריז\"ל כשיגיע לופרוס עלינו סוכת שלומך צריך לעמוד.", + "שהשבת שומר. כתב בספר זרע יצחק (שמות) דבכל הד' בחי' שהם דצח\"מ יש בכל א' דבר המאוים שהאדם ירא ממנו ויתרחק שלא יבא לידי סכנה עד\"מ בדומם יש סם א' שקורין בל\"א ארשניק וכדומה שהוא מין אבן וכל הטועם ממנו בא לידי סכנות נפשות. וכן בצומח יש כמה צמחים מסוכנים וקוצים וברקנים. וכן בחי יש כמה חיות רעות ויותר מכולם הוא השממית שאם נפלה למשקה והאדם הוא שותה אותה הוא מסוכן גדול ח\"ו*ועי' מ\"א סימן שט\"ז ס\"ק כ\"ג דרק א' מאלף שהיא מסוכנת במאכל ועיין פתחי תשובה סי' קט\"ז סק\"ג דצריך עכ\"פ ס': וע\"י שמירת ש\"ק שהאדם שומר שבת כהלכתו הוא יכול להנצל מכולם שלא ישלוט בו שום רע ת\"ו. כי אז מסתלקים כל החיצונים וכל הדינים קשים מהעולם כמבואר בזוה\"ק כד עייל שבתא איהי אתיחדת וכו' וכל דינים מתעברין מינה:" + ], + [ + "טעם. שנוהגין לומר בע\"ש בערבית ושמרו בני ישראל וגו' בין גאולה לתפלה. לומר שאם ישמרו שבת אין צריכין שמירה והוא ג\"כ מעין גאולה שאם שמרו ישראל ב' שבתות מיד נגאלין. (שם):*וצריך ליזהר מאוד להיות משומרי שבת וזריזין מקדימין וביותר צריך לזרז בעלי החניות לסגור החנות מבעוד יום כי סמוך לשבת הבעל דבר מתגבר ומביא להם קונים והרבה באים לקנות צרכי מצוה נרות לכבוד שבת אל תאבו ולא תשמעו להם כי הם שלוחי הבעל דבר. ומעשה נפלא מהגביר ר' איסר'ל שהי' לו חנות גדול' ויקר' בכל מיני משי והי' מנהגו כאשר הגיע חצי היום בע\"ש מיד סגר החנות פ\"א נתקנא בו הס\"מ ובא לנסותו והתלבש בדמות שר גדול ולקח הרבה סחורות יקרים ועשה השוואה על כל אחד ועדיין לא נמדד כמה אמות יש בכל אחד ובתוך כך הגיע חצי היום והלך הגביר לסגור החנות כמנהגו והשר התחנן לו שיתן לו הסחור' ולא רצה והפסיד מעות הרבה וכבדוהו מן השמים עבור זה בבן קדוש רבינו הרמ\"א מאורן של ישראל. ס' רחמי האב:
עוד כתב שמעתי שסיפר הצדיק רכי בערצי מנאדבורנא איך שהגאון הקדוש רבי שבתי מראשקוב נסתלק בע\"ש ולעת ערב בא אליו שליח דרחמנא שיבא להיכל שמקבלין בו שבת בעולם העליון והלך אחר השליח וכאשר הגיע לפתח ההיכל ראה שם זקן נכבד עומד ושאל אותו למה אינו הולך לפנים והשיב שאין מניחין אותו עד הבוקר לפי שהי' מנהגו תמיד שלא לבש כתונת לבן לכבוד שבת עד הבוקר. גם צריך להתאחר לצאת מן השבת שלא יהי' עליו שבת כמשא כי השבת בתוך ימי החול כנשמה בגוף ומי זה השוטה לגרש מהר הנשמ' ע\"ש. וע\"ל סעי' ר\"נ בהשמטות. כ' בשו\"ת הרדב\"ז סי' רי\"ג דמותר להשכיר סופר או מלמד תינוקות בשבת ולהזכיר לו סכום מעות וכן כל דבר שיש בו צד מצוה מותר ע\"ש. ומותר לחשוב מה שצריך לסעודת מצו'. עיין מ\"א סי' ש\"ו סק\"י. וע\"ל סעי' תתל\"ה. ", + "קונטרס אחרון
מיד נגאלין. ובספר אשל אברהם סי' שפ\"ב כתב שמעתי בילדותי שמצד מחללי שבת בדרבנן נכון החסידות שלא לטלטל גם שיש עירוב ונכון הוא:
מותר לשאת נייר או דבר אחר לקנח בו בבית הכסא אפי' ד' אמות בכרמלית ומכרמלית לרשות היחיד אם צריך לכך מפני שאיסור הכרמלית אינה אלא מדרבנן והתירוהו משום כבוד הבריות (רמ\"א סי' שי\"ב בשם י\"א וכן הוא בש\"ע הרב שם סעי' ד') ומ\"מ לא יוציא רק בצמצום מה שצריך עתה. עי' מסגרת השלחן בקיצור ש\"ע סי' פ\"ב סק\"ו. ועי' בס\"ח סי' תשע\"ג דאסור לצאת בשבת בחגורה רפוי' ואינו הדוק' במתניו דהוה משוי:
ובספר ארחות חיים סי' תקי\"ד כ' בשם שו\"ת השיב משה סי' י' ע\"ד החבורה שומרים לבוקר המשכימים לומר תהלים קודם אור הבוקר בביהמ\"ד אם מותר לומר בשבת לנכרי להדליק להם נרות קודם אור היום. ותורף דבריו לא מיבעי' לומר לעכו\"ם קודם שבת או יוה\"כ להדליק למחר פשיטא דשרי וכבר יצא היתר מהגאון מלבוב בישועות יעקב סי' ש\"ז אלא אף לומר לנכרי להדליק בשבת בשביל ת\"ת דרבים או לומר תהלים ברבים נמי יש היתר ויש להם על מה לסמוך. ואין למחות ביד המקילין ע\"ש. ועי' באה\"ט שם ס\"ק י\"ג שלימד זכות על שנוהגין שביו\"כ מדליק העכו\"ם נרות בביהכ\"נ קודם תפלת נעילה ומתפללין לאורה.
ונתפשט המנהג לומר לנכרי להדליק נר לצורך סעודת שבת מאחר שגופו נהנה מיד והוא דליכא נר אחר ושלא גמרו עדיין סעודת שבת וכ\"ש בסעודת חתונה ומילה בעת צורך גדול. מעדני אשר דף א'. ועי' או\"ח סי' רע\"ו סעי' ב' בהג\"ה. ושל\"ה מחמיר אף לצורך גדול עי' באה\"ט שם סק\"ה: ובספר צפנת פענת כתב בשם הזוהר כי בשבת יוצאין כל הנשמות מגיהנם חוץ ממחללי שבתות. ופי' בזה הפסוק כל העושה מלאכה מות יומת. ר\"ל גם לעתיד יומת בגיהנם שאש גיהנם לא תכבה ממנו גם בשבת.
ובסידור לב שמח דרך התפלה כתב וז\"ל מה שהותר בפי כל להסיק האגראלנו בשבת ע\"י מכירה לעכו\"ם וכל מי שרואה רואה שהוא רק הערמ'. ובזה יש ג\"כ מלאכה דאורייתא שביתת בהמ' וכדומה והמוכר היינו הבעה\"ב עומד ומסתכל האיך הי\"ש הולך אם יהי' הרבה או לא. ובודאי הימים הראשונים היו טובים מאלה שלא היו יודעים מגראלנוס אלא קודם כניסת שבת היו משביתים ממלאכה ואפשר עי\"ז יש עכשיו ר\"ל התגברות חולאים בעולם בכל פעם חולאת משונה ר\"ל. דידוע דהשעה ראשונה מכניסת שבת היא מזל מאדים ובזה שצוה השם לא תבערו אש בכל מושבותיכם ביום השבת בזה נמתק המזל מאדים המורה חלילה על חולאים וביותר קודם כניסת שבת ישראל מדליקין נרות ובזה האור של נר שבת נמתק הכל ולכך אם מחללין שבת בהדלקה יש התגברות של מזל מאדים ומזה בא כל עניני חולאת ר\"ל ומי שיראת השם נוגע בלבו לא יעבוד ביום השבת או יקח עכו\"ם ויתן לו חלק שביעית ויתנה כך בתחילת השנה ובזה ודאי יתברך ויהי' לו ברכה:", + "צד מצוה מותר. אותן הכותבין דבר סתר בנייר עם חלב שנחלב ולא נתבשל עדיין ונבלע בנייר ואין רישומו ניכר וכשבא לחבירו נותן אותו אצל האש ושלהבת ומתחמם וניכר הכתב ההוא אסור לעשות זה בשבת דדומה לכותב. פרמ\"ג סי' ש\"מ סק\"ג.
ובשפתי רננות כתב כתיבה העשוי' מאיזה מי פירות כגון מיץ של לימוני אין מתראה מה שכתוב בו עד כי יקרבוהו אצל האש. אסור לעשות זה בשבת:
כתב בספר אשל אברהם סי' שכ\"ז וז\"ל התרתי לשפוך יי\"ש לראש בשבת קודש מצד מיחוש והזהרתי על סחיטה. ומצד איסור רפואה אין חשש לכ\"ע שכבר נהוג לבריאים לשפוך לראש כדי לישן תיכף או כדי להמית כנימה שבשערות וכל הנעשה לבריאים אין חשש כבסי' שכ\"ז גבי סיכה ע\"ש.
מטר היורד בשבת וביו\"ט מותר לרחוץ ולשתות מהם. הגהות מנהגים בשם רב האי גאון. וכן הוא בשבלי הלקט סימן פ\"ה בשם רב צמח גאון זצ\"ל משום דאסיקנא מיא בעבים מינד ניידי ולא הוי מוקצה.
אם יש עינבל קבוע בדלת אותו שפותח אין כוונתו להשמיע קול. פמ\"ג סימן של\"ח בשם א\"ר*(השמטה) זוג המקשקש לשעות והוא עשוי באופן שכשדוחקין בו הוא מקיש כמנין שעות היום אשר בעת ההוא ועי\"כ יודעים גם באפלה איזו שעה היא, מותר לדחוק בו בשבת כדי שיקשקש לידע השעה הנצרכת. כמו שמותר לערכו מע\"ש אע\"פ שמקשקש בשבת. כי אין בקול זה משום כצי שיר ולא משום חשש איסור כלל אבל אין להתיר לעשות מעשה אם לא לדבר מצוה. כגון שהוצרך לידע השעה המיוחדת לתפלה אם עומד בזמנה הראוי שלא יקדים ולא יאחר. וכן לצורך דבר נחון מאד לעשותו בעונתו המכשרת מסתברא דשרי. שאילת יעב\"ץ ח\"ב סי' ס\"ג. ועי' מ\"א סי' של\"ח סק\"א ובאה\"ט ושע\"ת שם: . מותר לטלטל בבהכ\"נ השטענד\"ר אף כשהנר דולק עליו. באה\"ט סי' רע\"ז סק\"ו בשם א\"ז. ויש להניח עליו סידור קודם הדלקה. ועי' ט\"ה סעי' רנ\"א. מולחין את הילד אחר שנולד כדי שיתקשה הבשר. מ\"א סי' ש\"ל ס\"ק י\"ד.
אסור לקלוע, האשה שערה בשבת ולא להתיר קליעתה אבל יכולה לחלוק שערה. ויש אוסרים לחלק שערה וכן נהגו לאסור לעשות ע\"י כלי אבל באצבע בעלמא נהגו להקל. או\"ח סי' ש\"ג סעי' כ\"ו:
אסור לסרק במסרק בשבת ואפי' אותו שעושים משער חזיר שא\"א שלא יעקרו השערות. ואפי' להי\"א דפסוק רישיא דלא ניחא ליה שרי מ\"מ כיון שהוא רוצה בהפרדת השערות וא\"א זה זולת ההשרה חייב. שם סעי' כ\"ז ומ\"א שם ס\"ק כ\"ב. ועי' באה\"ט שם ס\"ק י\"ג בשם מהריב\"ש שמתיר לתקן מעט שער ראשה בכלי העשוי משער חזיר אבל במסרק אסור. וכ\"ש אם הי' לה כלי השער חזיר מיוחדת לשבת דשרי וכ\"פ המ\"א בסי' שכ\"ז סעי' ג' ע\"ש. והנה בעוה\"ר רבו עתה המתפרצים ובשט נפש עוברים על כמה וכמה לאווין. ע\"כ כל מי שיראת השם נוגע בלבו יגרש את הממארת הזאת מביתו:
ובענין איסור ברירה. כשם שיש איסור ברירה באוכלין כך ישנו בשאר דברים כגון בכלים ובמלבושים וכן בספרים. כגון אם הי' לפניו ב' מיני כלים מעורבים או איזה מלבושים ורוצה לברור מין א' מחבירו הרי מין זה חשוב כאוכל והשני חשוב כפסולת וצריך לברור את זה שרוצה לילך בו או להשתמש בו כי השני חשוב כפסולת וצריך לברור האוכל מתוך הפסולת. ויש ליזהר שלא לברור מלבוש או הכלי הצריך לו רק סמוך ללבישה ואם לאו אסור דהוי כבורר לאוצר וחייב עי' ש\"ע הרב סי' שי\"ט סעי' ח' וסעי' ב'. ומ\"מ אם מונחים מלבושים זע\"ז או שתולה א' ע\"ג חבירו והוא צריך להתחתון מותר להסיר הבגדים העליונים וליקח את זה שצריך משום דהוי כמו פסולת שמונח ע\"ג אוכל או שני מיני אוכל שמונח א' ע\"ג חבירו שמותר לפזר את הפסולת וליקח את האוכל. ועוד דהוי כמו קליפת הפירות שמותר לקלף. וע\"ש סעיף ו'.
ובענין אם מותר לכתוב בשבת ק' שיבא רופא אל חולה שיש בו סכנה. אם בלא כתיבה לא יבא, רשאי לכתוב. ומ\"מ לא יכתוב כ\"א ההכרחיות מאי דלא סגי בלא\"ה. וכל זה רק ברופא מומחה משא\"כ במי ששולח אחר אוהבו או מי שיתפלל בעדו י\"ל שאין היתר לכתוב וצע\"ע היטב. אשל אברהם סי' שכ\"ח:
ובספר ארחות חיים סי' ש\"ו אות י\"ג כתב בשם שו\"ת שו\"מ מהד\"ג ח\"ב סי' ק\"פ שהי' מתיר לאיש א' בלבוב שבא לו ידיעה שאשתו תקיף לה עלמא ר\"ל בטריסקאוויץ לרכוב על סוס בש\"ק לשם. וצוה עליו אשר בעת רוכבו לא ילבש בדרך שיכירו בו שהוא יהודי. כדי שלא יהי' ח\"ה. ובשם שו\"ת מגדל השן סי' ב' כ' דלחולה שיש בו סכנה מותר לישראל ליסע בשבת עם הרופא בעגלה דחיישינן שמא לא יזדרז הרופא:
ועי' בשו\"ת הרי בשמים מהד\"ת סי' קפ\"ט שכ' להתיר לאוהבו של החולה שיב\"ס שיסע עם הבאהן כשחולה מבקש. וכ\"כ בספר מנורה הטהורה. ואסור לומר לצדוקי לעשות לנו מלאכה בשבת דכישראל חשיבי. פחד יצחק אות א':
ובסידור לב שמח כתב וז\"ל ראיתי שתופסין וחולקים על צדיקים מה ששולחין להם שליח בשבת להתפלל בשביל החולה וזה בודאי מותר להחולה כמבואר בהר\"ן שאפי' לקרובים מותר לשלוח כדי שלא תטרף דעתו עליו ומכ\"ש אין לך גדול האמונה והבטחון שיש לחולה כשיודע ששולחים להצדיק מזה עצמו נמשך לו רפואה. וממילא הוא אצלו כסכנת נפשות אם אין שולחין. וביותר להצדיק דאתמחי גברא מצינו בגמרא להיתר. והצדיק בעצמו בודאי אינו חייב בזה שאינו מצוה לשום אדם שיבא אצלו בשבת:" + ], + [ + "טעם. שאומרים במועדים וידבר משה את מועדי ה' וגו' תיכף לחתימת הפורס סוכת שלום עלינו. כלומר שיפרוס סוכת שלומו עלינו אם נשמרהו כראוי. אבודרהם:" + ], + [ + "טעם. שבחתימת שבת אין מזכירין ישראל כמו בימים טובים אלא בשבת בלבד. מפני שהשבת קדמה לישראל שנאמר כי ששת ימים עשה ד' את השמים ואת הארץ וביום השביעי שבת וינפש וכתיב ראו כי ה' נתן לכם השבת. שהי' כבר. (שם):" + ], + [ + "טעם. שתקנו לומר אחר התפלה עוד הפעם ויכלו. לפי כשחל יו\"ט בשבת אין אומרים אותו בתפלה שמתפללין אתה בחרתנו ואז צריכין לאומרו מפני שלא אמרוהו בתפלה ואגב זה תקנו לאומרו בכל השבתות. תוס' פסחים דף ק\"ו ע\"א ד\"ה זכרהו:", + "קונטרס אחרון
תקנו לאומרו בכל השבתות. בספר בני יששכר מאמר ד' אות ד' פ' בשם הרב הקדוש בעל אוה\"ח על מה שארז\"ל כל האומר ויכל\"ו וכו' כאילו נעשה שותף להקב\"ה במ\"ב. עפ\"י מ\"ש הכתוב כי ששת ימים עשה י\"י וגו' ולא כתיב בשש\"ת. כי השי\"ת לא ברא רק ששת ימים ושוב ברא את יום השב\"ת. ושוב ע\"י שומרי מצותיו קדושת יום השב\"ת נברא שוב ששת ימים וכן עד סוף כל הדורות. ואלו יצויר ח\"ו שלא הי' שומר שבת בעולם, הי' מתבטל העולם. וז\"ש הכתוב כי ששת ימים עשה י\"י ולא כתיב בששת. להורות אשר השי\"ת לא ברא רק ששת ימים ושומרי מצותיו יום השב\"ת בקדושת היום נברא עוד ששת ימים וכן כל ימות עולם. נמצא השומר שב\"ת ואומר ויכלו כאילו נעשה שותף וכו' שבאמת הוא כעין שותף שהשי\"ת ברא ששת ימים וזה ע\"י שמירתו ואמירתו בכח בורא ג\"כ ששת ימים:
ובספר ייטב לב (בראשית) כתב שמעתי מפי אאזמ\"ו זצלה\"ה לפרש שומריו וזוכריו המה מעידים כי לששה כל ברואים ועומדים. לא אמר בש\"ש כ\"א לששה. כי הבריאה מתחילה היתה רק לששה ימים ורק ע\"י שבת היה בריאה מחדש לתת נפש לעולם להתקיים עוד כל ימי עולם:
ובספר נחלי דבש (ויקהל) כתב בשם ס' ברכת שמואל בשם הגאון מו\"ה שכנא ז\"ל ביאור המכילתא לא תעשה מלאכה מנין שאף אמירה לעכו\"ם אסור ת\"ל את שבתותי תשמרו. דהוא ית' שמר השבת במניעת מלאכה. ומה הי' מלאכתו בששת ימי המעשה היינו רק האמירה. דבדבר ה' שמים נעשו. לזה מוכח שפיר מאך את שבתותי תשמרו דהיינו השבת שלי ששמרתי. כן תשמרו גם אתם. ומוכח דגם אמירה אסור:" + ], + [ + "עוד טעם. כדי להוציא מי שאינו בקי. ונהגו לומר אותו בקול רם ומעומד. וטעמא. משום שהוא עדות להקב\"ה על מעשה בראשית וכתיב ועמדו שני האנשים ודרשינן אלו העדים שצריכין להעיד ביחד ומעומד. טור סי' רס\"ח ועי' לבוש שם סעי' ז':*ובישועות יעקב סימן רס\"ח סק\"א ביאר מה דאית' שבת דף קי\"ט כל האומר ויכלו שני מה\"ש מניחין ידיהם על ראשו ואומרים לו וסר עונך וחטאתך תכפר. לפי שאמר כל האומר ויכלו מעיד שהקב\"ה ברא העולם ולכך צריך לומר בעמידה דמצות עדים בעמיד'. והנה כשהעד רשע אין ממש בעדותו ולכך קיי\"ל דעדי הגט צריכים להרהר בתשוב' ולכך אומרים לו וסר עונך למען יהי' ישראל עדים כשרים ע\"ש:
ואין לדבר בשעה שאומרים ויכלו ולא בשעה שאומר הש\"ץ ברכה מעין שבע. ומעשה בחסיד א' שראה לחסיד א' במותו (פי' בחלום לאחר מותו) ופניו מוריקות א\"ל למה פניך מוריקות א\"ל מפני שהייתי מדבר בויכלו בשעה שהיו הצבור אומרים ובמגן אבות ובויתגדל. טור סי' רס\"ח בשם ס\"ח. ובס' עבודת הקודש כ' בשם גורי האריז\"ל דאם גמר תפלתו בלחש ועדיין הש\"ץ אינו מתחיל החזרה חטא חמור לדבר בין לחש לחזרה: " + ], + [ + "טעם. שאומרים ברכת מעין ז'. משום סכנת מזיקין שבתי כנסיות שלהם היו בשדות ותקנו אותה בשביל בני אדם שמאחרין לבא לבהכ\"נ שיסיימו תפלתם בעוד שהש\"ץ מאריך. טור שם. וביו\"ט שחל בשבת אומרים אותה ג\"כ אבל אין צריך הש\"צ להזכיר בה אותה י\"ט שלא תקנו אלא בשבת וכיון שאין הטעם אלא משום סכנה מאי דתיקון תיקנן ואין להוסיף עליה. שבת דף כ\"ד ע\"ב ועי' לבוש שם סעיף ט'. וטעם. שלא תקנו לאומרה בשאר לילי החול ולילי יום טוב שג\"כ יש לחוש משום סכנת מזיקין. משום דבשאר לילי החול היו עסוקין כל איש במלאכתו וכשגמר מלאכתו מתפלל ערבית בביתו ולא היו באים לבהכ\"נ ולפיכך אין שם חשש. אבל בלילי שבתות היו באין לבית הכנסת וחששו חכמים משום סכנת מזיקין. אבודרהם:", + "קונטרס אחרון
משום סכנת מזיקין. והא דאמר לעיל דאין חותמין שומר עמו ישראל לעד. שבשבת אין צריכין שמירה שהשבת שומר'. היינו לומר בעיר מפני חלאים או שאר פגע רע. לאפוקי שמירה מפני מזיקין א\"צ כ\"א בשדה. דרישה סי' רס\"ז. ובפרישה כתב דאין השבת שומר' אלא כשמשמרים אותו כראוי. וידוע שאין משמרים אותו כראוי דאלמלא שמרו ישראל שני שבתות כראוי מיד נגאלין:
מגן אבות אין היחיד אומר אותה ואם רוצה לאומרה בלא פתיתה שיתחיל מגן אבות ויסיים בלא חתימת הברכות רשות בידו. עמק ברכה:" + ], + [ + "טעם. שאין אומרים ברכת מעין שבע בבית חתנים ואבלים. משום דליכא טעמא דמאחרין לבוא שיהי' נזוקין. א\"ח סימן רס\"ח סעיף י' ועי' מ\"א שם ס\"ק י\"ד דבמקום שנוהגין לאמרה אין למחות בידם. ועיין קני מנורה שם ס\"ק י\"א וז\"ל ומזה למדו אחרונים למנין שאינו קבוע דאין אומרים אבל מכוונת האר\"י ז\"ל החיוב לאמרה בכל ענין ע\"ש. ויחיד אין לו לפתוח ולחתום בברכה אלא מתחיל מגן אבות כו' עד זכר למעשה בראשית. תשב\"ץ:" + ], + [ + "טעם. שאין אומרים במה מדליקין ביו\"ט שחל להיות בע\"ש. מפני שאין יכולין לומר עשרתם לפי שאין מעשרין ביו\"ט. ונוהגין שאין לאומרו לא בשבת שבחוה\"מ ולא בי\"ט שחל להיות בשבת משום לא פלוג דבי\"ט שחל להיות בע\"ש. לבוש סי' ע\"ר. וע\"ש סעי' תפ\"ז סעי' ג':" + ], + [ + "טעם. ששורין הצמוקין במים ג' ימים אף דבכל מקום קימ\"ל דשיעור כבישה הוא מעל\"ע. מ\"מ לענין קידוש וברכה ראוי להחמיר כדעת האומרים דאין כבישה פחות מג' ימים. (רלב\"ח):", + "קונטרס אחרון
במים ג' ימים. ובספר חכמת אדם כלל ע\"ה סעי' ח' כ' וז\"ל וצ\"ע למה לי ג\"י שהרי כבוש הוי מע\"ל ובאו\"ה ובד\"מ לא נזכר ג\"י ולכן נ\"ל דלאחר מעל\"ע דינו כיין. ותשו' רלב\"ח אינו בידי. ואפשר דמעשה כך הי' ע\"ש. ובהגהות יד שאול יו\"ד סי' קכ\"ג כ' דברלב\"ח יש שם סתירה קצת שכפי הנראה מהמעשה לא הי' ג\"י כו' וא\"כ לדידן דכבוש הוי במעל\"ע גם לענין היין הדין כן הן לענין לנסכו והן לענין ברכת בפה\"ג וסיים דכן נראה לדעתו ברור ע\"ש. ובספר ארחות חיים סי' ר\"ב אות ט\"ז כתב ראיתי נדפס בלוח התיקון שבס' ברכת הבית אשר הגה\"צ מוהר\"ר יחזקאל משיניווע זצוק\"ל השיג על הגהות יד שאול ואומר שאין להקל כלל בפחות מג\"י דבעינן טעם חזק ומכ\"ש כשאינו תוסס כראוי בודאי לא הוי יין ע\"ש. ובסוף בהשמטות כתב דבאמת שהמעיין בתשובת רלב\"ח סי' מ\"א ימצא ששריית הצימוקים במים הי' ביום ד' ובליל שבת אירע מגע העכו\"ם ולא הי' עוד ג\"י מעל\"ע והוא השיב דלא בעינן המשכה היין מהצימוקים כיון שכבר עברו ג\"י משנתנו המים בהצימוקים ע\"ש. ונראה שהתשובה הי' מפני מעשה שהי' וה\"ה בפחות. וגם דוקא משום שלא משכו היין מהצימוקים משא\"כ אחר הסינון אם רואין שנגמר היין יש להקל גם בפחות מג\"י ע\"ש:
ובשם א\"ר שם ס\"ק י\"ד כתב שצידד דגם בפחות ממעל\"ע אם רואים שנתנו הצימוקים טעם בהמים מברכין בפה\"ג ע\"ש. ולי נראה לחלק דבחורף צריך להיות שריית הצימוקים במים ג\"י. אבל בקיץ עפ\"י רוב יקלקל טעם היין בשריית הצימוקים במים ג\"י ע\"כ אם לפי ראות העין שהיין יגמר בביתו בב' מעל\"ע או אפי' בפחות מזה יכול לברך עליו בפה\"ג. ואדרבה בשריית ג\"י מעל\"ע כבר עבר טעמו ויש להסתפק אם יוכל לברך עליו בפה\"ג:
ובספר מדרש תלפיות אות י' כתב בשם ספר טעמי המצות וז\"ל ראיתי אנשי מעשה שהיו מחמירים על עצמן שאפי' בראיית העכו\"ם את היין לא היו רוצים לשתותו אעפ\"י שלא נגע בו הערל כיון שנתן עיניו בו אין בו סימן ברכה ומנהג וותיקין הוא:
ובספר תורת משה להגאון הקדוש בעל חת\"ס כתב על פסוק וימכור את בכורתו ליעקב ויעקב נתן לעשו לחם ונזיד עדשים ויאכל וישת. דהאי וישת היינו יין שהכין יעקב להברות האבל. וכיון שהי' במכירה זו יין הוצרך לגמור המכירה בשבועתו טרם נתן לו יין. משום דבנגעו בו נתנסך ושוב הוי הבכורה דמי יי\"נ. עי' מס' ע\"ז דף ע\"א כי כייליתו חמרא לנכרים וכו' ע\"ש:" + ], + [ + "טעם. שצריך לקדש. לפי שנאמר זכור את יום השבת לקדשו. כלומר זכרהו זכירות שבת וקידוש.*והנה במה שכתב המ\"א סי' רע\"א סק\"א בשם המ\"מ פכ\"ט דקידוש יו\"ט הוא דרבנן. עיין ארחות חיים שם בשם ס' כרם שלמה סי' רצ\"ו שהביא מהפרמ\"ג שם ס\"ק י\"א דקידוש יו\"ט והבדלה של יו\"ט דבר תורה. ובמכילתא פ' יתרו מרבה לה מקרא ימים טובים מנין ת\"ל אלה מועדי ד' ועי' בא\"ר ובר\"י ע\"ש. וע\"ש בקונטרס עובר אורח לסי' תקכ\"ט שכתב בדין קידוש היום ביו\"ט ושלא לטעום מצאתי במהר\"ם פסחים דף ק\"ה ע\"ב דביו\"ט א\"צ כלל לקדש ביום והביא קצת ראי' מתוספת' ברכות מדעריב לי' ליו\"ט בהדי ר\"ח וחה\"מ ודעבד כמר עביד. כו'. ובקיצור של\"ה כתב יש נוהגין לעשות קידוש במלבושים כמו שהולכין לביהכ\"נ ר\"ל (איין שוהל מאנטיל) ואשרי להם: וצריך לזכרהו בכניסתו וביציאתו בכניסתו בקידוש. וביציאתו בהבדלה. רמב\"ם פכ\"ט. ועי' רוקח סי' רצ\"ז כתיב מקרא קודש יהי' לכם. מכאן שמקדישין ביו\"ט: " + ], + [ + "טעם. שנהגו לקדש בזמן הזה בביהכ\"נ אע\"פ שאין אורחים אוכלין שם כדי להסדיר להמון העם סדר הקידוש הצריכין ללמוד אותו*שאלה מן השמים ששאל רבינו יעקב ממרוי\"ש שהי' שואל מן השמים ומשיבין לו ז\"ל יש מקומות שאין מקדשין בבהכ\"נ מפני שאין שם אורחים ושאלתי אם הדין עמהם וטוב למנוע המקדשים או אם טוב לקדש ולהבדיל כמנהג רוב המקומות. והשיבו. אע\"פ שאין קידוש אלא במקום סעודה מצוה לקדש ולהבדיל בבהכ\"נ משום ברוב עם הדרת מלך. ועוד נרות חנוכה שמדליקין בבהכ\"נ אע\"פ שכ\"א מדליק בביתו. ועוד כי יש אנשים שאין יודעים לקדש ולהבדיל וכששומעים בבהכ\"נ נותנים אל לבם ולומדין ומקדשין בביתם: דלא גרע מתפלת של פרקים שצריך להסדיר. כלבו סי' נ\"ח:*עי' מ\"א סי' רס\"ט סק\"א דהמקדש צריך ליתן לתינוק שהגיע לחינוך. אבל בקטן שלא הגיע לחינוך הוי ברכה לבטלה. ואפי' במקום שנהגו ליתן להתינוק הנימול ביום המיל' היינו משום שהברכ' בשבילו הוא אבל בקידוש צריך ליתן לתינוק שהגיע לחינוך שעי\"ז אין הברכ' לבטלה כיון שתינוק שהגיע לחינוך שותה ואינו מברך ע\"ש. כתב באשל אברהם שם קידוש והבדלה שבבתי כנסיות יש להטעים רוב השיעור ההכרחי להתינוקות ע\"ש. ואם אין קטן טועם המקדש וישתה כשיעור (ובס' א\"ר כתב דבטעימא בעלמא סגי ע\"ש ראייתו) ויכול אח\"כ לקדש שנית בביתו כדי להוציא את ב\"ב. מ\"א שם. ובש\"ע הרב כתב דאם אין קטן יטעום המקדש או אדם אחר וישתה רביעית שי\"א שיוצא בזה ידי קידוש במקום סעודה ע\"ש. ועי' קונטרס אחרון לטעמי המנהגים בהשמטה לסעי' ש' בד\"ה בקונטרס עיון תפלה: " + ], + [ + "טעם. שנותנים מפה על השלחן תחת הפת ומפה אחרת פרוסה על גביו. כדי שלא יראה הפת בשתו שהוא מוקדם בפסוק ארץ חטה ושעורה וגו' ואנו מברכין על היין קודם לו לפיכך מכסין אותו שלא יראה בשתו. טור סי' ער\"א:", + "קונטרס אחרון
שלא יראה הפת בשתו. עי' אשל אברהם סי' קפ\"ב דכמו שיש לכסות שלא יראה פת בשתו בשבת ק'. כן יש לכסות בשעת ברהמ\"ז על הכוס שהרי גם קידושא רבא אין אומרים על הלחם ומכל מקום מכסים*ובתשב\"ץ כתב כשהוא מבדיל במוצאי שבת או במוצאי יו\"ט על שלחנו מכסה את הפת כמו שעושים בשבת: . ואולי אין לכסות כ\"א שלימה משא\"כ חסירה אינה ראוי לזה כל כך. ואולי גם בש\"ק אין צריך לכסותה. וכן כיסנין גם שלימה אין צריך לכסות וצע\"ע היטב ע\"ש." + ], + [ + "עוד טעם. כי היכי דתיתי הסעודה ביקרא דשבתא ולטעם זה לא יגלהו עד אחר הקידוש אבל לטעם הראשון מיד כשבירך בפה\"ג רשאי לגלותו. מ\"א שם ס\"ק כ':", + "קונטרס אחרון
עד לאחר שבירך ברכת המוציא. ובספר אשל אברהם סי' ער\"א כתב הטעם כיון שבליל שבת ק' אזדמן ברכאן אכל שתא יומא דשבתא כידוע מהזוהר הק' לזה עושים זכר למן בשבת\"ק וכ\"ה בבחי' ויברך את יום השביעי והברכה שורה בסמוי מעין. וברכו במן דששי וקדשו במה שהי' משנה. ועי\"ז נכון לכסות גם בשחרית שבת\"ק וסעודה ג' כי אין הטעם מצד שלא יראה בשתו לבד שזה לא שייך רק בלילה או בשעת קידושא רבא מה שאין כן טעם דברכה שייך תמיד וכ\"ה עצהיו\"ט ע\"ש:" + ], + [ + "עוד טעם. זכר למן שלא הי' יורד בשבתות וי\"ט והי' טל מלמעלה ומלמטה והמן בנתים. תוס' פסחים דף ק' ע\"ב בד\"ה שאין ועיין תוס' פסחים דף קט\"ז ע\"א בד\"ה מה ועי' ט\"ז שם ס\"ק י\"ב.*ולטעם זה לא יסירו המפה העליונ' תיכף אחר הקידוש כמו שנוהגין העולם רק ישאר המפה עד לאחר שברך ברכת המוציא. וכך יעשה יקח הפת שרוצה לבצוע עליו וירשום בו בסכין ואח\"כ יניח עוד תחת המפה ויניח ידיו על הפת תחת המפה ויברך המוציא. קיצור של\"ה: " + ], + [ + "טעם. שחייבו חז\"ל לקדש על היין. הואיל והכלה נכנסת לחופה צריך לשמחה ולהמשיך לה אצילות רוח הקודש ממקום יניקתה סוד פחד יצחק ששם סוד היין המשמח אלקים ואנשים כדאיתא פרק כיצד מברכין אמר ר' שמואל בר נחמני אמר ר' יונתן מנין שאין אומרים שירה אלא על היין שנאמר החדלתי את תירושי המשמח אלהים ואנשים אם אנשים משמח אלקים במה משמח מכאן שאין אומרים שירה אלא על היין*ועי' זכור לאברהם בשם הרב יוסף אומץ דלא יאמר הסיום של תפלת יהא רעוא כו' שאומרים קודם קידוש רק יאמר ברעותא וחדוה עלינו ועל כל ישראל ותו לא: תולעת יעקב:", + "קונטרס אחרון
אלא על היין. וכוס של קידוש תקבלנו משתי ידים זולתך לב' ידיך ותחזיק הכוס ביד ימינך לבד בלתי סיוע מן השמאל. וכן ג\"כ בברהמ\"ז צריך לקבלו מב' ידים לב' ידיו. האריז\"ל. וע\"ל בהשמטה לסעי' תי\"ז בד\"ה ובס' א\"ח:" + ], + [ + "טעם. לשבח למה מקדשין את השבת דוקא על היין. ולמה מברכין בפה\"ג והלא יין הוא נקרא. ולמה דוקא מקדשין על היין בסעודה הא' ולא בסעודה ב' וג'. ולמה מתחילין ביום הששי כו'. רק דהענין הוא כך כי אדה\"ר חטא בההוא שעתא כדאיתא בגמ' אדה\"ר נברא בע\"ש ובשעה י\"א סרח ושעה י\"ב הי' שעת הכנסת שבת דמוסיפין מחול על הקודש וכשחטא אדם טימא כל הארצות וגרם שסילק השכינה מלמטה למעלה וכבר נודע דעת חכמי אמת דבשעה שמקדישין את השבת השכינה יורדת למטה ועומדת למעלה משלחנו. וע\"י שחטא אדה\"ר וטימא כל הארצות ולא יכלה השכינה לירד למטה בההוא שסרח דהוא שעה י\"ב. לכך תקנו לברך על היין לתקן חטאו כי בגפן חטא אדה\"ר שאכל בלא ברכה כדאיתא בי\"מ. ולכך מזכירין בדבר גפן ולא יין להורות שהברכה זו הגפן היא תיקון הגפן שחטא בו אדה\"ר מה שאכל בלא ברכה. אמנם סברה זו ליתא אלא אם נאמר דמוסיפין מחול על הקידש וכדלעיל ולהורו' זה מתחילין יום הששי. דמינה ילפינן דמוסיפין מחול על הקודש. כתונת פסים:", + "קונטרס אחרון
לברך על היין לתקן חטאו. ולכך מצוה לאכול לחם משנה חטים בש\"ק. כי י\"א עץ שאכל ממנו אדם הראשון חטה הי' ובזה הוא מתקן חטאו. אשל אברהם סי' קמ\"ט:" + ], + [ + "טעם. שיש נוהגין שלא לקדש בתחלת ליל שבת (משעה ו' עד שעה ז'). עי' רש\"י במס' שבת דף קכ\"ט ע\"ב שכתב שמתחלת יום ד' נתלו מאורות ברקיע. וכן ז' כוכבי לכת שסימנם שצ\"ם חנכ\"ל וכל אחד משמש שעה אחת ואח\"ז משמש שעה כוכב שאחריו וכן חוזרים חלילה נמצא תחלת יום ו' משמש שעה א' כוכב נוגה. ואחריו כוכב. ואחריו לבנה. אח\"ז חוזרים חלילה שצ\"ם חנכ\"ל הרי עבר מיום ו' עשרה שעות נשאר מן יום שתי שעות ומשמש בהן שבתאי ואחריו צדק ואחריו מאדים א\"כ צדק משמש סוף יום הששי שהוא שעה י\"ב ומאדים שאחריו תחלת ליל שבת (משעה ו' עד שעה ז') והוא ממונה על חורבן ומלחמה והיא במשלת ס\"ם ועי' ברש\"י עירובין דף כ\"ו. ואין זה אלא בזמן שיום ולילות שוים שתחלת שעה שביעית מן שעות ההשואה. והיא שעה א' מן יום אז משמש נוגה וכן בשעה ששית אחר חצות היום משמש מאדים. מחצית השקל סי' ער\"א סק\"א. וע\"ל סעי' רנ\"ח:", + "קונטרס אחרון
ואחריו מאדים*(השמטה לסעי' רפ\"ד בקנ\"א) ובשם הרב הצדיק הקדוש מוהר\"ר שמעון מיעריסלאב זצוק\"ל שכשהי' מקדש בין שעה ששית לשביעית הי' אומר הפיוט של אב הרחמים הוא ירחם עם עמוסים ויזכור ברית איתנים ויציל נפשותינו מן השעות הרעות וכו': בספר אהבת יונתן פי' הפסוק (ישעי' י') שוחט השור מכה איש. עפ\"י מ\"ד בגמרא דשבת האי מאן דבמאדים. ר\"ל שמקבל מקרה ממזל מאדים הוא ממהר לשפוך דם. וכן הנולד בכל א' מז' כוכבי לכת ע\"ש. ולפ\"ז נוכל לומר דאין שכר ועונש כי זהו סיבת ההכרח ומונע סיבת הבחירה. אולם י\"ל דבאמת אין זה טענה דודאי אדם מקבל מקרה מן המזל ואעפ\"כ יש לו רשות בידו לבטל הטבע דהיינו אם מקבל מקרה ממאדים יוכל לתקן עצמו ולהיות חתן דמים למולות או להיות שוחט והוי דבר שיש לו מתירין וזהו רשות ביד כל אדם. וז\"ש שוחט השור. הכוונה שיוכל לתקן עצמו במותר לו והוא לא עשה כן אלא מכה איש." + ], + [ + "טעם. דאין לברך על כוס פגום ואע\"פ שנשאר בו יותר משיעור רביעית משום דמחזי כמאן דמברך אשיורי כוסות. אבודרהם.*ודוקא לקידוש ולהבדלה צריך שלא יהא פגום אבל לשתות צריך לברך עליו אע\"פ שהוא פגום דאסור ליהנות מן העולם הזה בלא ברכ' וקידוש והבדלה נמי לא אמרן אלא במקום דאפשר אבל א\"א מברך אפי' אפגום ונותן לתוכו מים. תוס' ברכות דף נ\"ב ע\"א בד\"ה טעמו פגמו. ועי' שבלי הלקט הלכה ע\"א שכוס פגום אפי' בלא תוספת יש תקנה אם שתה יין מכוס גדול יערה אותו בכוס קטן אם יהי' בו שיעור של ברכה ויכול לברך עליו ופגום פי' חסר כמו עד שתמלא פגימתה של לבנה ע\"ש ועי' רשב\"ם פסחים דף ק\"ו ע\"א. ובשעת הדחק מברכין אפי' על כוס פגום. ויש שנותנין בו מעט פירורין של פת לתקן אותו והוא מנהג שטות. לבוש סימן קפ\"ב סעיף ז': ", + "קונטרס אחרון
ופגום פי' חסר. וצריך לתקנו מכוס שיש בו רביעית וכ\"ש כשמתקן במים דצריך שיעור. עי' זכור לאברהם אות כ'. ובשם א\"ר כ' דלא מהני תקון מעט יין או מים אלא באין לו כוס שאינו פגום אבל בדאפשר אין להתיר ע\"ש. וצריך לחזור אחר כלי שלם. סימן קפ\"ג. וכלי שנשבר ויש בו חסרון כדי חגירת צפורן פסול. וסדק פוסל אף בלא חסרון. ואף בנשבר בסיס שלמטה פסול אף שיכול לעמוד בלא סמיכה. וכל זה בדאפשר אבל בא\"א יש לברך על כוס שבור. עי' מ\"א שם סק\"ה. ועי' בס' זכור לאברהם אות כ':" + ], + [ + "טעם שאין לברך על המים. כי הפכים הם לכוונת הכוס שהוא עקרו אש ודין. ומים הם הפוכן שהם רומזים לרחמים גמורים ולחסד משא\"כ בשאר משקין שמעורבין במיני' הרבה כמו העטר' שהיא כלול' מכולן וע\"ל סעי' קפ\"ה ולבוש שם:" + ], + [ + "טעם. שתקנו קדושה והבדלה וברכת חתנים בתר בורא פרי הגפן. משום דכיון דצריך לקדש ולהבדיל לא אפשר למיכל עד דמקדש ומבדיל והוי צורך אכילה ומשום הכי לא הוי הפסקה. וכן נמי הני ברכות דחתן דחובה הן עליו ועל היושבין שם לברוכי קמי קב\"ה מעין אכילתן ושמחתן וכיון דהכי הוא צורך אכילה נינהו אבל שאר מילי אפי' דברי תורה הפסיק בה צריך לחזור ולברך. כל בו סי' ל\"א:" + ], + [ + "טעם. שאומרים. יום הששי. כדי להשלים ע\"ב תיבות. עי' מ\"א סי' ער\"א ס\"ק כ\"ב.*כתב בשו\"ת חת\"ם סופר ח\"א סי' י' מה שאנו נוהגין להתחיל הקידוש בויהי ערב ויהי בוקר והוא אמצע הפסוק והרי כל פסוקא דלא פסקיה משה לא פסקינן. כי לא נכון להתחיל תחלת הקרא וירא אלקים את כל אשר עשה והנה טוב מאוד. מפני דרשות חז\"ל. טוב מאוד זה המות והשתא דלא אפשר באופן אחר שרי למפסק קרא ע\"ש: " + ], + [ + "טעם. שנוהגין לומר ויכלו קודם הקידוש. כדי להוציא את בניו ואת ב\"ב שלא הי' בבהכ\"נ ולא שמעו כשאמרו הציבור ויכלו. תוס' ע\"פ דף ק\"ו ע\"א ד\"ה זכרהו. (וע\"כ מתחילין בבהכ\"נ בפה\"ג):" + ], + [ + "טעם. שמברך על היין תחלה ואח\"כ מברך על היום. משום שהיין גורם לקידוש היום. ועוד כי ברכת היין היא תדירה וברכת היום אינה תדירה ותדיר ושאינו תדיר תדיר קודם. אבודרהם." + ], + [ + "טעם. שאומרים סברי מרנן. רבו בו הטעמים.", + "והטעם. הנכון הוא על שם דאמרינן בפרק כיצד מברכין בא להם יין בתוך המזון כל אחד ואחד מברך לעצמו לפי שאין בית הבליעה פנוי ועכשיו שבית הבליעה פנוי הוא אומר היש בדעתיכם רבותי לשמוע הברכה ולכוין דעתיכם לצאת בה ידי חובה והן עונין לחיי בלשון התלמיד ר\"ל הן. אבודרהם:" + ], + [ + "טעם. כשיש בידו כוס של קידוש או הבדלה הוא אומר סברי מרנן והקהל אומר לחיים מפני כשהיו דורשין לעדים על העבירה שאדם עושה. וכששבין מלחקור אומר להם סברי מרנן (פי' איך אתם סוברים אם הוא חייב מיתה או לא) והם אומרים אם לחיים ואם למיתה ואם הוא מחויב סקילה מביאין לו יין טוב וחזק*בספר הגהות מהרצ\"א להגאון הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל פי' ויין למרי נפש. עפ\"י מה שכ' בזוהר פקודי דף רס\"ד ע\"א ת\"ח האי ממנא בידי' כסא חדא כו' וכל אינון קטולי ב\"ד כו' אתעקרו מאלין סטרין דמסאבין כו' וכל אינון דלא שתו האי כסא דב\"ד כו' כד נפיק נשמתי' כו' האי ממנא וכל אינון דעמי' אחידן בי' הוא יום המר ע\"כ לשון הזוהר. ע\"כ משקין להרוגי ב\"ד כוס ע\"ש ויין למרי נפש. היינו אם לא הי' נהרג בב\"ד הוי לי' לנפש יום המ\"ר: ומשקין אותו כדי שלא יצטער מן הסקילה ובאין העדים ועוקדין לו ידיו ורגליו ושמין אותו בבית הסקילה ולוקחין העדים אבן אחת גדולה שימות בה ושמין אותה על לבו ע\"כ אם אומר הש\"ץ סברי מרנן אומר הקהל לחיים כלומר כי לחיים יהא הכוס. מדרש תנחומא פ' ויקהל:" + ], + [ + "טעם. שאומרים סברי על היין ולא על השכר. משום שהיין הביא קללה לעולם בימי נח שנשתכר ונתארר בנו כנען. ע\"כ אנו אומרים סברי כלומר תבינו שבדעתי לשתות ובדעתיכם אשתה דלא יזיק וע\"כ רגילין להשיב אחריו לחיים. עי' עטרת זקנים סי' קפ\"ט:" + ], + [ + "טעם. שאין מרשין אלא על הפת ואין מסבירין אלא על היין. לפי שלחם הוא רשות שאם רוצה שלא לאכול לחם אפי' בשבת הרשות בידו לפיכך נוטל רשות כדי שיסכימו כולן דעתן. אבל בברכת המזון וקידוש והבדלה שהן חובה אין צריך לומר ברשות אלא סברי מרנן או סברי מורי או רבותי. כלומר תנו דעתיכם על הברכה כדי לצאת בה ידי חובתכם. שבלי הלקט אות ק\"מ:" + ], + [ + "טעם. שאין אומרים בשבת אשר בחר בנו מכל עם ורוממנו מכל לשון כמו בימים טובים. לפי שבמרה נצטוו על השבת שנאמר שם שם לו חק ומשפט ושם נסהו ואמרו ז\"ל שבת ודינין במרה אפקוד ועדיין לא בחר בהם הקב\"ה עד שנתן להם התורה אבל כשנצטוו על ימים טובים כבר נתן להם התורה ובחר בהם ולכך אין אומרים בשבת אשר בחר בנו וגם אין אומרים בשבת ורוממנו לפי שקאי על הנסים גדולים שדליתני על אויבי ולכן ארוממך וימים טובים נצטוו בהם ע\"י נסים ונפלאות שעשה עמהם הקב\"ה אבל שבת לא נצטוו בו ע\"י נסים ונפלאות אלא על שם ששבת בו ממלאכה ולכך א\"א בשבת ורוממנו מכל לשון.*ועי' חק יעקב סימן תפ\"ח ס\"ק ד' דבשבת וי\"ט יקדשו שנים או יותר ביחד והטעם אגב דחביב עלייהו כיון שמזכירים שבחר בנו הקב\"ה ונתן לנו שבתות למנוחה ומועדים לשמחה זכרון ליציאת מצרים יהבי דעתייהו ושמעי אע\"ג דבעלמ' תרי קלא לא משתמעי ע\"ש. ועי' תוספות שבת סימן רע\"ג ס\"ק י' וז\"ל והעולם נהגו לקדש כל א' וא' בפ\"ע ולא ידענא למה עי\"ש. ובפרט שרבים נותנים לקטן שהגיע לחנוך לקדש על כוס קטן פחות מרביעית והוי ברכה לבטלה (עי' לבוש סי' ער\"א סעיף י\"ג) והוא עובר על לא תשא ועוד שאין יוצא ידי קידוש ומבטל האב מצות חינוך שהוא מצות עשה דרבנן אבל אם יקדשו כולם כאחד הוי כאלו כל אחד ואחד יש לו כוס שיעור רביעית ובשו\"ת פנים מאירות ח\"ב שאלה ה' כתב דאותו שבירך תחיל' לא יענה אמן אחר חבירו קודם שיטעום דהוי הפסק וגם קודם שבירך לא יענה אמן דא\"כ מה שיברך אח\"כ הוי ברכה לבטלה: אבודרהם:", + "קונטרס אחרון
יקדשו שנים או יותר ביחד. כתב בצוואות הגאון הקדוש מו\"ה נפתלי כ\"ץ זצוק\"ל וז\"ל שמעתי מנהג הגאון בעל ט\"ז שהי' אומר הקידוש של שבת ויו\"ט תמיד מתוך הספר. ואמר הטעם מלבד שיש קדושה באותיות. ג\"כ מהאי טעמא. שפעמים שמתארח אצל עם הארץ או שמיסב עמו בבית אחד ועם הארץ אינו יודע בע\"פ הקידוש על נכון וגם יתבייש לומר מתוך הסידור ע\"כ הי' עושה הוא עצמו כן כדי שיעשה כן הע\"ה ולא יתבייש. ולפעמים הי' אומר לו עשה כמוני לומר מתוך הסידור ומנהג וותיקין הוא:" + ], + [ + "טעם. שאנו אומרים בהקידוש זכר ליציאת מצרים. לפי שאינו חוזר על השבת אלא למקראי קודש שהשבת תחלה למקראי קודש שהם זכר ליציאת מצרים אבל השבת אינו אלא זכר למעשי בראשית. סדר היום:*ומה שאנו אומרים בר\"ה זכר ליציאת מצרים. מפני תקיעת השופר. והשופר הוא זכר ליובל והיובל ליציאת מצרים שיצאו מעבדות לחירות. ויוה\"כ ג\"כ זכר ליציאת מצרים. לפי שהטעם הוא מה שהוקבע יום מחילה וסליחה לדורות. מפני שבאותו יום נתרצה הקב\"ה למשה לכתוב להם לוחות אחרונות ונתרצה לישראל ונתפייס עמהם על מעשה העגל ואמר סלחתי כדבריך ע\"י כך הוקבע לנו היום הזה לסליחה וזוכרים אנו את אשר חטאנו כשיצאנו ממצרים ומתוך כך אנו זוכרים היציאה עצמה ועזוזו ונפלאותיו אשר עשה. שם: " + ], + [ + "טעם. שהנשים חייבות בקידוש. אע\"פ שהוא מצות עשה שהזמן גרמא. משום דאתקש זכור לשמור והני נשי הואיל ואתנהו בשמירה איתנה בזכירה. ברכות דף כ' ע\"ב:", + "קונטרס אחרון
שהזמן גרמא. עי' תוס' שבת סי' רפ\"ו סק\"ד דכתב וז\"ל לפמ\"ש המ\"א בסי' ק\"ו סק\"ב דהנשים יוצאות באיזה בקשה שאומרות מיד אחר הנטילה בכל לשון שירצו ורשאים לאכול מיד א\"כ לדידהו אסורין גם לשתות מים קודם תפלת שחרית דחל עלייהו חובת קידוש:", + "איתנהו בזכירה. וזה הקידוש הוא מן התורה שכן דרשו חז\"ל זכור את יום השבת וגו' מה היא הזכירה שיזכרנו לקדשו על היין בכניסתו. או אפילו מבעוד יום אם ירצה להוסיף מחול על הקודש. לבוש סימן ער\"א סעי' א':
מי ששכח לקדש עד לאחר שבירך ברכת המוציא ונזכר קודם שאכל פריסת המוציא יקדש על הפת ואח\"כ יאכל. ומכל מקום צריך להביא לפניו לחם משנה דכיון ששכח בלי ספק חתך הלחם כדרכו ואין ראוי לצרף ללחם משנה. ולא הוי הפסק מה שימתין או יצוה שיביאו לו לחם משנה דכיון שהוא צורך סעודה לא הוי הפסק. עי' מחה\"ש שם ס\"ק י\"א:
וכתב הט\"ז סק\"ז דנראה פשוט דגם לאחר שאכל קצת הוי כן שיקדש ולא יצטרך לברך שנית. ופרמ\"ג שם כתב דמש\"ה נקיט קודם שאכל דאחר שאכל יקדש על היין אם יש לו משא\"כ קודם שאכל צריך לקדש על הפת אעפ\"י שיש לו יין דאל\"כ יהי' בפה\"ג הפסק בין ברכת המוציא ובין אכילה. ועי' השמטה לסעי' ש' בד\"ה ובענין:" + ], + [ + "טעם. שנהגו למוזג היין לבהמ\"ז ולקידוש באלו הארצות אף שאין היינות חזקים. משום שהיין הביא יללה לעולם וכאשר מחבר היין למים אין היין מוכן עוד לילול אלא לברכה. אלי' רבה סי' קפ\"ג ס\"ק ב'.", + "עוד טעם. כי יין הוא גבורה ומים מצד החסד. ולכן הנהגתי בביתי בקידוש ובהבדלה ובכל מין ברכה שהיא על היין. ליצוק בתוכו בג' פעמים לפחות ג' טיפין מים. שפת אמת פ' כ\"ח:", + "קונטרס אחרון
ומים מצד החסד. בספר מדרש פנחס כתב בכל הדברים יש בחי' אור ישר שהוא רחמים ואור חוזר. ובמים אין בו בחי' אור חוזר כי מים למפרע הוא ג\"כ מים. ומילוי ג\"כ מים דהיינו מילוי מ\"ם הוא מ\"ם אחרת. ומילוי יו\"ד. י'. וא\"ו וד' בגימטריא י'. וכן מ\"ם השני. וע\"כ איתא בגמרא (פסחים) לא שאילו אינשי. וכתב בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל שיש סכנה לומר במים לשון הלואה. וגם שמע ממנו כי מה שהאב נותן לבנים הוא בחי' אור ישר שהוא רחמים. ומה שהבנים נותנים לאב הוא בבחי' א\"ח שהוא דין ע\"כ אמרי אינשי כי אבא יכול לפרנס י' בנים ועשרה בנים אינם יכולים לפרנס אב אחד." + ], + [ + "טעם. דבקידוש אין לברך ב\"א אחריו קודם הסעודה אף דבהבדלה אמרינן דצריך לברך ברכה אחרונה קודם שיטול ידיו מטעם שאין היין בא לצורך אכילה אלא לצורך מצוה. שאני קידוש דצורך סעודה דאין קידוש אלא במקום סעודה.*ובענין אם צריך לברך ברכה אחרונ' אם אכל פת הבאה בכיסנין שחרית בשבת אחר הקידוש קודם הסעוד'. מדינא א\"צ לברך ב\"א כשדעתו לכנס לסעודה מיד כיון דבהמ\"ז יפטור גם זה והוא סעיד וזיין וגם בא להמשיך תאות הויאכל כמבואר במ\"א סי' קע\"ו ודמי ממש ליין עי' מ\"א סי' קע\"ד סק\"ט וט\"ז שם סק\"ט. ומ\"מ הרוצה לברך ב\"א קודם הסעוד' ג\"כ שפיר עביד כיון דבהמ\"ז אינו פוטר רק בדיעבד יכול לעשות לכתחלה כתיקון חז\"ל ואין בזה גורם ברכה שא\"צ כיון שכבר חל עליו חיוב ברכת על המחיה קודם שחל עליו חיוב ברהמ\"ז:
ובשבת נכון הדבר לברך על המחי' כדי להרבות בברכות. ומ\"מ משום חשש ברכה שא\"צ יפסיק מעט ויצא לחוץ שלא ליטול ידיו מיד אחר שבירך ברכה אחרונ' בד\"ת או בטיול קצת. עי' ט\"ז סי' רצ\"א סק\"ב דאז בודאי לא הוי ברכה שא\"צ. וכ\"כ בס' אשל אברהם מהרב הצדיק הקדוש מבוטשאטש זצוק\"ל סי' ר\"ח שכן הי' נוהג גם כשתיכף אוכל סעודת שחרית. משום דלא גרע. ממ\"ש הפוסקים לחלק סעודת שחרית לשנים ולא חששו בזה משום גורם ברכה שאינו צריכה. וכן כ' בס' מטה אפרים סי' תקצ\"ז סעי' ג':
ובסי' רפ\"ט כתב כשאני אוכל כסנין אחר קידושא רבא שעל יין אז כשהסעודה הוא תיכף אינני שותה רק רוב הכוס ואיני אומר רק על המחיה ואיננו כולל בהברכה גפן ג\"כ כיון שלא הי' שתיה רק רוב כוס שיש ספק בזה לברכה אחרונ'. והספק דגפן דהיין אני יוצא ידי חובתו ע\"י ברכת המזון. כי קידוש טפל להסעוד' תמיד ונגרר לבהמ\"ז לכולי עלמא. אך כשהסעודה מתאחרת עד חשש עיכול דשתיית היין אז אני שותה כל הכוס כדי לכלול עם על המחיה כו' וגם נראה כיון שהסעוד' שיאכל אח\"כ אינה שייכת להקידוש כיון שכבר יצא י\"ח במה שאכל פת כסנין קידוש במקום סעודה א\"כ הוי לי' כהבדלה שי\"א שאין ברהמ\"ז פוטרת על הגפן. ולכך טוב לכלול בעל המחיה גם ברכה על הגפן. וכשאוכל כזית פרפראות שאין ברכה שלאחריהם מעין ג' נראה שג\"כ יברך על הגפן על הקידוש קודם שיאכל הפרפראות אם בסעוד' שחרית לא יברך על כוס יין וצ\"ע ע\"ש:
ועיין הלק\"ט ח\"ש סי' רכ\"ח דכתב דרכי לשתות (בחול) קודם סעודה אפי' יותר מרביעית משאר משקין ולברך תחלה ע\"מ לשתות בתוך הסעודה:
ואדמו\"ר הרב הצדיק הקדוש מאלעסק זללה\"ה אמר לי בשם זקינו הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל ובשם אביו הרב הצדיק הקדוש זצוק\"ל דבקידוש של שחרית בשבת הי' שותה יין שיעור רביעית (חוץ ממלא לוגמיו כי הכוס הי' גדול עי' ט\"ז סי' רע\"ג סק\"ד) ואכל דבר מיעוט מפת הבאה בכיסנין ולא הי' מברך ברכה אחרונ' והלך לחדרו ואח\"כ (לערך שעה או יותר) בא להשלחן. רק כאשר הלך לברך ברכת מז\"ט אז הי' מברך בהקידוש ברכה אחרונ'. ושאלתי אותו אפשר מחמת שדעתו הי' לאכול או לשתות בהחדר שהלך שמה ע\"כ לא בירך ב\"א בשעת הקידוש ואמר לי שיודע בבירור שלא אכל ולא שתה בחדרו שום דבר עד שבא להשלחן לסעודה. ובדרך בדיחותא אמר לי שאפשר מחמת שלמד שמה חישב כמו סעודה ע\"כ שמעתי. ולדעתי הוא מ\"ש השל\"ה בשם הזוהר שרשב\"י הי' עוסק בתור' במקום סעודה שלישית כשחל ע\"פ בשבת. עי' מ\"א סי' תמ\"ד סק\"ב:
והעולם אומרים דבמיני תרגומ' שאוכלין בבוקר אחר קדושא רבא יוצאין קצת ידי ר' חדקא ע\"ה שאומר לאכול בש\"ק ד' סעודות (עי' שבת דף קי\"ח) ולפיכך יותר נכון לברך אחריו:
וברוקח סימן שמ\"ב כתב ברכה אחת מעין שלש. פי' אומר אחת ודומה לשלש ברכות דברכות הארץ שהיא דאורייתא:
ובספר ארחות חיים סי' רט\"ו כתב בשם הד\"מ סי' רמ\"ט בשם א\"ז דאחר קידוש היו מביאים לפני רבינו קלונימוס והזקנים מיני מזונות ומברכין עליו תחלה וסוף כדי להרבות ולהשלים מאה ברכות ואח\"כ אוכלים לחם הסעוד' ומזה סיוע למ\"ד דיכול להביא לפניו בשבת פירות זא\"ז. וכן יכול להביא אחר הסעודה כדי להרבות בברכות. ועי' אשל אברהם שם דמי שמושיט פירות להשלחן אולי אין קפידא אם נתנם בזא\"ז כדי לברך על כל פרי בפ\"ע. ולא שייך בזה גורם ברכה שא\"צ כיון שהמברך חייב הוא לברך על כל אחת ואחת בפני עצמו ע\"ש: מ\"א סי' רצ\"ט ס\"ק י\"א: ", + "קונטרס אחרון
שהיא דאורייתא. על המחיה ועל הכלכלה מעין ברכת הזן. ועל ארץ חמדה מעין ברכת הארץ. רחם ה' אלהינו מעין ברכת בונה ירושלים. כי אל טוב ומטיב אתה מעין ברכת הטוב והמטיב. ואע\"פ שנתקנה מעין ד' אין קורין אותה אלא מעין ג' שהם מן התורה. אבודרהם:" + ], + [ + "טעם. שיהי' הקידוש במקום סעודה. דכתיב (ישעי' נ\"ח) וקראת לשבת עונג במקום עונג תהא הקריאה של קידוש. רשב\"ם פסחים דף ק\"א ע\"א ועי' נועם מגדים דה\"ה ביו\"ט צריך להיות הקידוש במקום סעודה. ורפואות הקידוש שהשותה יתן ע\"ג עיניו. פ\"מ סי' רס\"ט ועיין טור וב\"י שם. ועי' תוס' פסחים דף ק' ע\"ב בד\"ה ידי:", + "קונטרס אחרון
הקידוש במקום סעודה. בקונטרס עיון תפלה כתב וז\"ל מה שנהגו כמעט בכל תפוצות ישראל בליל שני של יו\"ט אחרון של חג שהוא שמחת תורה לעמוד אחד ולעשות קידוש קודם תפלת ערבית ומוציאים רבים ידי חובתם ואוכלין פירות ושותין משקאות.*בספר אוצה\"ח להרב הצדיק הקדוש מקאמרנא זצוק\"ל (שמיני) כתב כי אצל רבינו הקדוש אלימלך זלה\"ה הי' אסור לשתות שום משקה בימים אחרונים של סוכות עד אחר גמר הקפות שלא יתערב זר בשמחה של קדושה וכו' עכ\"ל: צריך להודיעם שצריכין אז לאכול איזה פת הבא בכיסנין שיהי' הקידוש במקום סעודה ואל\"ה אף ידי קידוש לא יצאו. וא\"כ צריך עיון איך יכולין היוצאים לצאת בהקידוש אם הם אינם אוכלים פת כיסנין ג\"כ כמו המקדש עצמו כיון שרוצים לצאת בקידוש זה עכ\"ל:
ובספר זכור לאברהם אות ק' כתב בשם ספר עם לועז פ' יתרו וז\"ל רביעית יין של קידוש אם שותהו כולו המקדש, מהני לכל הקהל וחשוב במקום סעודה אפילו לדידהו דלא שתו כלום*עי' לבוש וב\"ח וט\"ז בסי' רע\"ג שכתבו דבעי שישתה עוד כוס מלבד כוס של קידוש והשתייה השנייה נחשבת לסעודה ובספר אבן העוזר השיג על הב\"ח וט\"ז והוכיח בראיות דבכוס יין של קידוש אם שתה כשיעור שחייב עליו ברכה יצא ידי קידוש במקום סעודה ע\"ש. ועי' באה\"ט שם סק\"ה. ונראה דאם קידש אח\"כ עבור ב\"ב אין לו לברך שהחיינו דהא כבר יצא. ואשתו עשתה שהחיינו בהדלקת הנרות. אם לא כשיש לו ב\"ב שלא ברכו על הנרות שהחיינו ועי' שע\"ת סי' תרע\"א ס\"ק י\"א. ועי' מטה אפרים סי' ת\"ר סעי' ד' דהש\"ץ שאומר יקנה\"ז בביהכ\"נ יכוון שלא לצאת בזה ואומר יקנה\"ז בביתו רק ברכת מאורי האש יכוין לצאת וידלג בביתו וב\"ב שלא יצאו יברבו ברכה זו לעצמן: ויכולים לשתות שארופ\"י והדומה ואפי' לכתחילה ע\"ש. וכן כתב הלבוש סי' קס\"ז סעי' ז' בענין הבציעה די\"א דאם כבר אכל הבוצע פרוסת המוציא אע\"פ שהשומע לא אכל ושח אינו צריך לחזור ולברך שכיון שהבוצע אכל כבר יצאו כולם באכילת הבוצע שאין כולן חייבים לאכול פריסת הבציעה אלא שעושין כן כדי לחבב המצוה ולכן בדיעבד יש להקל ע\"ש. אבל אם אכל פירות וכן אם שתה שכר. אע\"ג דהוי חמר מדינה לא יצא בו במקום סעודה אבל בתמרים יוצא כיון דסעדי וזיינו. עי' סי' רע\"ג סעי' ה' ומ\"א שם סקי\"א ופ\"מ שם:
ועל מה שכתב המ\"א סי' רע\"ג אך אם יצא ממקומו צריך לחזור ולקדש שנית עי' בס' זכור לאברהם שם בשם שכנה\"ג דלא אמרינן אין קידוש אלא במקום סעודה אלא כל שאינו אוכל במקום שקידש אבל אם אוכל במקום שקידש אע\"פ שבין קידוש לאכילה קם מדוכתיה והלך לאיזה מקום כל ששב למקום שקידש לאכול קידוש במקום סעודה מיקרי ע\"ש:
ועי' אבודרהם בשם רבינו נסים דהא דאמרינן אין קידוש אלא במקום סעודה היינו היכא שהי' בדעתו מתחלה לאכול במקום הקידוש ושוב נמלך לאכול במקום אחר. אבל אם מתחלה קידש אדעתא דלאכול במקום אחר יצא ידי קידוש והביא ראי' מהא דאמרינן בירושלמי בסוף פ' כיצד מברכין מי שסוכתו עריבה עליו ליל יום האחרון מקדש בביתו ואוכל בסוכתו ע\"ש. ועי' אשל אברהם סימן רע\"ג שגם דעתו כן הוא. ועי' טור וב\"י סי' רע\"ג בשם התוס' שפי' הא דמהני תנאי לקדש כאן על דעת לאכול במקום אחר דוקא בבית א' מחדר לחדר או מאגר' לארעא אבל לא מבית לבית:
ובסידור ד\"ח דיני קידוש בבהכ\"נ אות א' כתב דדעת השר מקוצי הביאו הב\"י סי' רס\"ט דאף דאסור לטעום קודם קידוש היינו אם לא קידוש כלל. אבל אם קידוש אף שלא הי' במקום סעודה מ\"מ מותר. דהא דקי\"ל אין קידוש אלא במקום סעודה היינו לענין אם רוצה לאכול בבית אחר צריך לקדש שנית אבל עכ\"פ מהני הקידוש לשתות שם:
אמנם היינו עכ\"פ אם שתה כמלא לוגמיו דהוא רוב רביעית דאל\"כ לא הוי קידוש כלל כמבואר בסי' ער\"א במ\"א ס\"ק ל\"ב והוי כטועם קודם קידוש ואיסור גמור הוא לכן נכון כמ\"ש המ\"א לשתות וא\"צ לברך ברכה אחרונה כמו שמבואר ברמ\"א סי' קע\"ח ע\"ש ויסמוך על שתיית יין שישתה כמ\"ש המ\"א סי' קע\"ח ע\"ש ועי' רמ\"א דהליכה לא הוי הפסק ע\"ש:
ובענין אם טעה ובירך קודם הקידוש על פת הבאה בכסנין שהי' לפניו כתב בשו\"ת ויעתר יצחק סי' י\"א בשם שו\"ת שואל ומשיב מהד\"ת סי' י\"ח דיקדש על היין ויאכל תיכף לאחר ששתה הכוס של הקידוש פת הבאה בכסנין בלא ברכה. ויסמוך על מה שבירך מקודם במ\"מ ולא יהי' ברכה לבטלה. ואף דקי\"ל בסי' ר\"ו ס\"ג שלא יפסיק בין ברכה לאכילה יותר מכדי דיבור. זה לא מקרי הפסק כיון דאסור לאכול עד שיקדש וישתה היין א\"כ לא גרע מאלו הפסיק בין המוציא לאכילה בצרכי סעודה כמו הביאו מלח או מאכל לבהמה וכדומה כמבואר בסי' קס\"ז סעי' ו' מכ\"ש בזה דהא אסור לאכול עד שישתה הקידוש קודם. וע\"ל בהשמטה לסעי' רצ\"ז בד\"ה מי:", + "שהשותה יתן ע\"ג עיניו. ובספר עמק ברכה כ' בשם הר\"י על מה שאמז\"ל פ' במה מדליקין פסיעה גסה נוטל א' מחמש מאות ממאור עיניו של אדם ומהדרי בקידושא דבי שימשא. פי' בזכות שיהי' רגיל בקידוש השבת אבל לא שיתן את היין בתוך עיניו דהא אמרינן במס' שבת שאפי' על גב העין אסור מפני שהוא דרך רפואה:
ובספר ממ\"נ שבת קי\"ג ע\"ב כתב בשם חי' הר\"ן דדוקא להלוכא דחול מסי אבל להלוכא דשבת לא מסי ולית ליה תקנתא כלל. וכן כ' הרא\"ה ז\"ל דהילוכא דשבתא אסירא ולית ליה תקנתא ע\"ש:" + ], + [ + "טעם. שצריך לשתות בקידוש מלא לוגמיו והוא רובו של רביעית. כדי שיהנה מכוס של ברכה דאל\"כ הוי ברכה לבטלה ושיערו חז\"ל דלא מקרי של הנאה בפחות מלא לוגמיו. לבוש סי' ער\"א סעיף י\"ג. ועי' תוס' שבת שם ס\"ק ל\"ז דשאני ברכת הנהנין דצריך לברך אפי' על משהו משום דבדידיה תליא מלתא דאי בעי שתה ואי בעי לא שתה א\"כ כיון שהוא רוצה בכך לשתות כל שהוא הרי ניחא לי' בהכי ואחשביה לגבי אבל כוס של חובה דלאו בדידיה תליא מלתא דהא חובה עליו לשתות אף אם אינו רוצה לכך שפיר שיערו במלא לוגמיו דוקא דהאי שיעורא הוי הנאה לרוב בני אדם. ולפי טעם זה אין שתיית שנים מצטרפות (ומ\"מ מצוה מן המובחר שיטעמו כלם. א\"ח סי' ק\"ץ סעי' ד') ולדעת הי\"א דשתיית שתים מצטרפות.", + "הטעם. הוא דשיערו כמלא לוגמיו. משום דחז\"ל חלקו כבוד לכוס של ברכה דבעינן שיעורא טפי והיינו כמלא לוגמיו ע\"ש. ונראה דאם אינו יכול לשתות מלא לוגמיו יש לו ליתן לשתות מכוס זה גם לאחד מהמסובין או לב' עד שבטעימת כולם יהי' מלא לוגמיו: " + ], + [ + "טעם. שחייבו לבצוע על שתי ככרות. שנאמר לקטו לחם משנה והא דאינו בוצע רק אחד דאי אמרת ליבצע תרתי מתחזי כרעבתנותא. אבודרהם ועי' שבת דף קי\"ז ע\"ב דכיון דכל יומא לא עביד והאידנא הוא דקעביד לא מיחזי כרעבתנותא ע\"ש ועי' ב\"י סי' רע\"ד:*ואחר שיבצע יתן לכל א' וא'. ואין הבוצע נותן ביד האוכל אלא א\"כ הי' אבל. וכתב הר\"ד אבודרה\"ם ואפשר הטעם בזה משום שנאמר פרשה ציון בידיה והוא רמז לפריסת המוציא. ובתשובת הרשב\"א כתב טעם זה בשם בה\"ג. ואם היו המסובים רבים הי' נהוג מהר\"י סג\"ל שהוא הי' הבוצע והגיע לאחד מן המסובים לחלק ג\"כ לחבריי והוא חלק שאצלו ואם לא הספיק לכולן שאל מן החתיכ' האחרת אם נשאר כי היא עיקר הבציעה ולא נטל מן הלחם שנשאר שם בידו שבצע ממנו בציעת המוציא. מטה משה אות רפ\"א: ", + "קונטרס אחרון
לחם משנה. עי' לבוש סימן תקכ\"ט דגם ביו\"ט חייב לבצוע שתי ככרות כמו בשבת. דכמו בע\"ש הי' יורד לחם משנה ה\"נ ביו\"ט הי' כן דהוי נחית בעי\"ט זוגי זוגי. ועי' רי\"ף פ\"י דפסחים דף כ\"ח ועי' מחצית השקל הי' רע\"ד וז\"ל כתב בס' ת\"ש דמ\"ש הט\"ז סי' קס\"ח דאין ליקח פת הבב\"כ ללחם משנה מיירי שי\"ל לחם א' שלם הנילש במים ולחם השני הוא פת הבב\"כ ומצרפו עם לחם ראשון כדי שיהי' לו לחם משנה. ובסעודתו ודאי יאכל מן הלחם שנילש במים. רק מחמת שאין עליו תורת פת דהא מברך עליו במ\"מ לכן כתב הט\"ז דאין ליקח פת הבב\"כ ע\"ש*ונראה דבסעודה שלישית יכול לצרף פת הבב\"כ ללחם משנה. כיון שי\"א דלסעודה ג' די בככר א' שלם ויש מקילין שיכול לקיים סעודה ג' בכל מאכל העשוי מחמשת המינים שמברכים עליו במ\"מ. ויש מקילין שיכול לקיימה ג\"כ בדברים שדרך ללפת בהן את הפת כגון בשר ודגים וכיוצא בהם. ויש מקילין עוד שאפילו בפירות יכול לקיימה, אף שאין לסמוך כלל על כל זה עי' שו\"ע סי' רצ\"א סעי' ז' עכ\"פ אם אין לו רק ככר א' יכול לצרף פת הבב\"כ אין לו להטריח א\"ע שיהי' לו הככר השני: :
ובספר דעת זקנים (בשלח) כתב שבכל יום הי' יורד לישראל מן פרידה אחת ובשביל שבת שתי פרידות פי' כפולות וכך היו עושין ביום הששי שחרית היו עושין מחצי העומר לחם א' ובשביל שבת הי' כל חצי העומר נכפל לשני לחמים הרי לך ששה לחמים מעומר וחצי ובכל השלש' סעודות היו אוכלין שני לחמים כי דרך לאכול בשבת יותר מסעודות של חול מפני נשמה יתירה ולפ\"ז תמצא שהי' להם בשבת במנחה שני ככרות והלכך יש לנהוג לבצוע משני ככרות גם במנחה:
ובשם ר' מאיר מרוטנבור\"ג כתב דמן העומר עשו ב' לחמים הרי ד' לחמים: הי' נאכל א' בע\"ש.*ועפי\"ז נוהגין לאכול בערב שבת קודש בבוקר מהחלות אשר נאפים לכבוד שבת קודש: בליל שבת השני. בבוקר השלישי. הרי שנשאר עוד ככר אחד שלם בסעודה שלישית וזה ראי' שאין בוצעין בשני ככרות במנחה בשבת ע\"ש:
ובלחמים הנדבקים יחד בכוונה ואופין אותם כן ביחד צ\"ע אם כשמפרידן אח\"כ מקרי שלימות. מחה\"ש שם. ובספר ארחות חיים שם כ' בשם ס' מנחת פתים שכ' להוכיח דמקרי שלם בכה\"ג. ובשו\"ת שו\"מ מהד\"ק ח\"א סוס\"י קס\"ז כתב דב' חלות שנתדבקו זל\"ז באפייתן כיון שדעתו להפרישן זמ\"ז אינן חיבור ויוצא בהם י\"ח לחם משנה גם בהיותן דבוקים ע\"ש. ועי' סימן קס\"ח סעי' ב' וסעי' ג':
אשה ששכחה ליטול לה מעיסתה ולאחר אפיה ע\"י צירוף בסל שברה מהלחם והפרישה חלתה מותר לבצוע על אותו פת בשבת ויוצא בו משום לחם משנה דשלם מיקרי. ע' לקט הקמח. ועי' חכם צבי סימן ס\"ב. ועי' כרם שלמה יו\"ד סי' שכ\"ו:
ועיין אשל אברהם סי' רע\"ד דיוצאים ידי חובת לחם משנה בשמיעה ומהני גם קודם נט\"י ונט\"י אינו הפסק. ועי' בסידור ר\"ש ז\"ל דברכות ענט\"י דבש\"ק תהי' הנטילה והניגוב מעומד ע\"ש:" + ], + [ + "טעם. למה רושמין בשבת המוציא בסכין קודם הברכה. לפי שמבואר בסי' קס\"ז שצריך לחתוך פרוסת הבציעה ואח\"כ יתחיל לברך ובשבת אין חותכין כדי שיהי' הככרות שלימות ע\"כ רושמין. לבושי שרד סי' רע\"ד:*ואפשר לומר דלכן רושמין הככר קודם הברכה משום דצריך למישרא המוציא מהיכא דקדים בשולא דהיינו במקום שנאפה יפה ואם ירצה לכוון ולדקדק המקום אחר הברכ' יהי' הפסק ולכן רושמין קודם הברכה ועי' מחצית השקל שם סק\"א: " + ], + [ + "טעם. דבשבת אין חותכין בככר עד אחר הברכה. דשמא תפול הפרוסה ולא יהי' לו לחם משנה. תוס' ברכות דף ל\"ט ע\"ב בד\"ה והלכתא:" + ], + [ + "טעם. לאכילת דגים בשבת. דהנה אשכחן במעשה בראשית ברכה לג' דברים בשלשה ימים זה אחר זה ברכה לדגים ביום ה' ברכה לאדם ביום ו' ברכה לשבת ביום ז' והנה חוט המשולש לא במהרה ינתק. ע\"כ אדם האוכל דגים בשבת לכבוד שבת יתברך בברכה המשולשת. בני יששכר. ועי' קונטרס אחרון לטעמי המנהגים בהשמטה לסעי' שס\"ח בד\"ה בס' תורת אמת.", + "קונטרס אחרון
ברכה לשבת ביום ז'. ומטעם זה ג\"כ אומרים מזמור לדוד ה' רועי וכו' בסעודה ג' של שבת. שיש בו אותיות מנין ברכ\"ה. ואומרים ג\"פ להיות ברכה משולשת (ותבין ג\"כ שיש בו תיבות מנין ז\"ן הוא מנין דגים). גם להשפיע מזונות לימי החול ונרמז במזמור הזה ג\"כ בנאות דש\"א ירביצני ר\"ת \"דגים \"שבת \"אדם בני יששכר:
כתב בספר אור הישר מצוה גדולה הוא לקנות דגים לכבוד שבת לכל ג' סעודות בפרט בסעודה שלישית וראיתי שאין לאכול דג בחול באומרו אין בחול כח להעלות הניצוצות רק הכל בזכות שבת ע\"ש:*בספר דברי אמת (מטות) כתב דבשבת מצוה לאכול דוקא דגים גדולים, כי דג מרמז לעולם היותר גבוה דהוא העינא פקיתא עינא דלא ניים ונטיר תדירא כמו דכתיב הנה לא ינום ולא יישן שומר ישראל:
ומה שיש נוהגין ליטול ידיהם בין דגים לבשר. כתב בספר לבושי מכלול קו\"א אות י\"ד דפ\"א הראה הרב הצדיק הקדוש מראהטין זצוק\"ל את דברי התשב\"ץ סעי' תק\"נ דצריכין ליטול ידיו בין בשר לדגים. היינו כשאוכל מקודם בשר דהוא שמן:
ובספר עיקרי הד\"ט יו\"ד סי' י\"ד כתב בשם בית יהודה סי' כ\"ד דרחיצת ידים בין אכילת בשר לדג דפסק מרן בסי' קט\"ז ס\"ג נראה דאין להחמיר רק בבשר בהמה ולא בבשר עוף. ועוד כיון דברחיצה גופה מחלוקת היא בין מרן למור\"ם דיינו להחמיר בבשר בהמה עכ\"ל: ולשתות מים באכילת דגים נמנעין מפני אנינת הלב אך לגוף מרפא, פסקי תוס' מס' מ\"ק אות ל\"ז:
ראוי לומר בכל עת הריני אוכל לכבוד שבת קודש. לשם יחוד קוב\"ה ושכינתי' יוש\"ה שער ח':
ובשם הרב הצדיק הקדוש מוהר\"ר מאיר מפרעמישלאן זצוק\"ל דעד יום ד' בשבוע הי' אוכל דג בחול ומיום ד' ואילך לא היה אוכל דג בחול:
ובספר ישמח משה פ' וירא בד\"ה ויקח חמאה וחלב ובן הבקר וגו' כתב מה שהשיב למורו הצדיק הקדוש מוהר\"ר יעקב יצחק מלובלין זלה\"ה על מה שהקשה לו מ\"ט לא נזכר בתוה\"ק בסעודת המלאכי' דגים. וכן ויזבח יעקב בהר. לפי שעיקר הסעודה להעלות ניצוצות*כתב בס' בני יששכר כשהייתי מסתופף בצל קדשו של כבוד מחותני הרה\"ק מו\"ה צבי הירש מזידיטשוב זצוק\"ל נפל מילתא בפומי' לחקור האיך הי' ברכת המן. ואני הייתי משיב שמצאתי כך להרמ\"ע דלעתיד יברכו המוציא לחם מן השמים. ונפל ויכוח בדבר בין החברים. נענה אחד מן החברים ה\"ה הרב המקובל מו\"ה ישראל דוב זלה\"ה אשר כמדומה לא בירכו ברכה על המן כל עיקר [הערת המדפיס: ובזוהר פ' בשלח דף ס\"ב ע\"ב כ' דנפקי ולקטו ומברכאן שמא קדישא עליה כו' שויה לקמיה בכל טעמא דאיהו בעי הכי טעים לי' ומברך למלכא קדישא עילאה. ובספר מרכבת המשנה על המכילתא פ' בשלת דף ס\"ו כ' שמשיטת הזוהר נראה שלאיזה מין שנשתנה המן הוכרחו ישראל לברך ברכת אותו המין ע\"ש:] כיון שהוא לחם אבירים נבלע באיברים שלא הי' בו בירור כי כל עיקר הברכה לברר ניצוצין ולהפרידם מן הפסולת ובמן לא הי' פסולת ונהניתי מאוד כי לדעתי הדברים קרובים אל האמת כו' ובאמת יש לומר דבחול לא הי' מברכין על המן שום ברכה מטעם הנ\"ל. אבל בשבת שהוא קד\"ש והאכילה בו כעין אכילת קדשים הי' מברכין ברכת המצוה אשר קדשנו במצותיו וצונו לאכול סעודת שבת. וזה ברכו במן וקדשו בברכה.
ובספר אגרא דכלה פ' בשלח עי' הפסוק ולקטו דבר יום ביומו. היינו שלקטו דיבורים הצריכים לאותו היום דהנה לא היה להם במדבר שום מזון ומחיה רק המן הזה והנה הי' ג\"כ למאכל ומשתה דמצוה כגון כזית מצה בפסח שצריכין לברך עלי' על אכילת מצה וקידוש היום על היין בשבתות וי\"מ הגם שהי' להמן כל הטעמים אעפ\"כ האיך היו יכולין לברך עליו ברכת המצוה הראוי' ומחודשת לאותו הזמן. רק שבשעת לקיטה היו מכוונין שצריכין היום לברך על אכילת מצה והי' ידוע בבירור להם שבודאי נשפע בו טעם מצה בכוונתם ושפיר היו יכולין לברך עליו הענין הנרצה במצוות היום א\"כ היו לוקטים באמת דבר יום ביומו הדיבורים והברכות של כל יום מעין ברכותיו ע\"ש:
ואין לומר שהיו עושין מצות וקידוש היום מהדברים שתגרי אומות העולם הי' מוכרין להם עי' יומא דף ע\"ה ע\"ב. כי אותן שקנו מן התגרין עשו שלא כהוגן כמ\"ש בס' מנחם ציון להרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מרימנוב זצוק\"ל כי אף מה שנאמר את אשר תאפו וגו' זה הי' רק להמון עם אבל הצדיקים שבדור לא עשו שום תיקון כי המן הי' מתהפך לכמה טעמים וכמ\"ש בזוה\"ק שטו העם ולקטו שטותא נקטו בליבייהו. רק אפשר לומר דכמו שאמרז\"ל שם שירד להם לישראל עם המן ציקי קדירה (תבלין לתבשיל ערב ומבושם) כמו כן ירד להם כל הדברים שצריכין למצות:
וגם אפשר לומר עפ\"י מה שכתב בס' בני יששכר דרוש לסוכות בשם הגאון הקדוש מוהר\"ר חיד\"א זצוק\"ל שכ' בשם הרב צמח דוד דגם הבאר הי' בו טעם כל המשקין כפי רצון האדם כמו שהמן הי' בו טעם כל המאכלים. א\"כ הי' יכול ג\"כ לקדש עליו בשבתות וי\"ט: ובספר תורת משה להג' הק' בעל חת\"ס זצ\"ל כתב על פסוק ויבא אהרן וכל זקני ישראל לאכל לחם עם חותן משה לשני האלקים. שאכלו מלחמו של יתרו שהביא עמו סולת ואפו אותו כאן ואכלו עמו:
ובספר קהלת משה פי' בשם הגאון מוהר\"ר יהונתן הפסוק הנני ממטיר לכם לחם מן השמים למען אנסו הילך בתורתי אם לא. עפ\"י דאיתא באבות כך היא דרכה של תורה פת במלח תאכל וכו'. אשריך בעולם הזה. ועי' מהר\"ם שיף דהסיום משנה קאי על הרישא פת במלת תאכל כאשר אשריך בעולם הזה שאתה עשיר. והנה המן הי' לו כל הטעמים שבעולם. והעני הי' לו מן כמו העשיר כי המרבה לא העדיף. והממעיט לא החסיר. והנה מי שהי' רוצה לעסוק כדרכה של תורה לא הי' רוצה לטעום שום טעם במן רק פת במלח. וזש\"ה הנני ממטיר לכם לחם מן השמים למען אנסנו הילך בתורתי בזה אדע אם ירצו דרכה של תורה:
ובספר אגרא דכלה (בשלח) כתב שמעתי מפה קדוש כבוד אדמו\"ר הרב הקדוש מהרמ\"מ זצוק\"ל שהי' המן דק ובהיר כ\"כ ברוחניות עד שע\"י אכילתו נזדכך הגוף והי' ניכר לכ\"א פנימיות חבירו ומחשבתו. והנה איש אשר היה מכיר את חבירו ביום אתמול בלא הודע פנימיותיו וחשבו לצדיק או בהיפך וכהיום שאכלו את המן נתוודע לו פנימיותו ולא הכירו כי נדמה בעיניו כאיש אחר. וזהו ויאמרו איש אל אחיו מן הוא. ר\"ל מי הוא זה כי נהפך לאיש אחר. כי לא ידעו מה הוא מהיכן בא להם זאת הידיעה. ויאמר משה אליהם הוא הלחם וכו' ור\"ל שע\"י הלחם הזה באה לכם זאת הידיעה:
ובספר ייטב לב (בשלח) פ' בשם מוזלה\"ה הפסוק הוא הלחם אשר נתן ה' לכם לאכלה וגם הפסוק ויאכלו מעבור הארץ. כי עיקר האכילה נתקן המאכל להביאו מבחי' צומח או חי למדבר להודות ולהלל לשמו ית' בכח האכילה. ובזה נתקן רחניות המאכל. וזה ויאכלו מעבור הארץ. כלומר עבור הארץ לתקנו. אבל המן הי' לצורכם לחם אבירים שמלאכי השרת ניזונים ממנו. והי' כוונתו ית' בזה לזכך נפשם וגופם להיותם מוכנים ועומדים לקבל התורה. וז\"ש הוא הלחם אשר נתן ד' לכם לצורככם לאכלה ולא לצורך המאכל. וכשפסק המן כתיב ויאכלו מעבור הארץ לטובות הארץ ע\"כ. וז\"ש הנני ממטיר לכם לצורככם לחם מן השמים לזכך אתכם:
ובענין איך ספרו ספירת העומר במדבר הלא לא יכלו לומר היום כך וכך לעומר שהרי לא הקריבו העומר. כתב בספר מנחם ציון הנ\"ל שבאמת ספרו שכן משמע בזוה\"ק שהמצוה היתה מתחלת תיכף בעת צאתם ממצרים רק ספרו ליציאת מצרים ע\"ש. ועי' אוה\"ח עה\"ת ס' אמור ממחרת השבת פי' מעכשיו קודם שתכנסו לארץ וכנגד אחר ביאתם לארץ אמר מיום הביאכם וגו' ולזה הקדים ממחרת השבת להיותה מצוה שישנה אז משא\"כ מיום הביאכם שהוא אחר ביאה לארץ ע\"כ. ועיין תוס' מנחות דף מ\"ה ע\"ב בד\"ה קרבו: ולתקן גלגולם. והנה איתא בכתבי האר\"י דרוב צדיקים מגולגלים בדגים והיינו ודאי צדיקים קטנים אבל הצדיקים הגדולים אין צריכין לשום תיקון. ואז בימי אברהם לא היה רק הצדיקים הגדולים הנזכרים בתורה וקלסיה מאד. ואמר שמשום זה לא נזכר ג\"כ בסעודת שלמה דגים. לפי שאז היתה סיהרא במילואה ואיש תחת גפנו היינו שהי' הכל נשמות חדשות ע\"כ:
ובספר מצודת דוד לרדב\"ז מצוה קפ\"ה כתב וז\"ל והוי יודע שאפילו לדעת האומרים שיש גלגול בבעלי חיים, בחגבים ודגים שכל שאסיפתו מתירתו אין שם אדם כלל. ואע\"פ שבקצת חיות ועופות נמצאים בני אדם. דע שהם צדיקים גמורים בצאתם משם. כי מעט הזדקקות צריכים והרי הם כמלאכי עליון ע\"ש. ועי' ליקוטים סעי' קט\"ו קט\"ז:", + "יתברך בברכה המשולשת. ובמ\"א סי' רמ\"ב כתב שיאכל בכל ג' סעודות דגים. וברד\"ק בראשית כתב על פסוק ויברך אלהים שיש דג א' בים שאינו שותה ביום השבת והוא נח כל היום סמוך ליבשה או לסלע:
ובענין מה שיש נוהגין שלא לאכול דגים שקורין שלייען בחדש תמוז ובחדש אב. הוא עפ\"י מה שכתב התוס' מכות דף ט\"ז ע\"ב בד\"ה ביניתא וז\"ל כמו דג קטן הנמצא במחרישה אע\"ג דנמצא במים הי' מותר לפי שיש לו קשקשים אפ\"ה לוקה ע\"כ. והנה הדגים שקורין שלייען דרכם להיות בקרקע המים. ובימי תמוז ואב מחמת שהחום גדול יחמו הרבה מעינות וימים ובקרקע הארץ הם נמצאים ואין יכולים להבחין כי אולי המה מהנמצאים במחרישה. אבל אם רואין שהם שטין במים בודאי מותרים. וכן שמעתי בשם צדיקים אף שאין אוכלין שלייען בחדשים הנ\"ל מ\"מ מבשלים אותם ביחד עם שאר דגים:
ויש מקומות שהמים מגדלים בדגת הים שרצים אצל הסנפירין סמוך ממש להם וגם על הסנפירין ובתוך הפה והם עגולים כעדשה ואין ניכרין כלל ויש להם עינים שחורים כב' טיפי זבובים סמוכין זה אצל זה והמכיר אותן יכול להפרישן בסכין וקורין אותן (פיש לייז) וכמה פעמים הפרשתי אותן והנחתי בצלוחית של מים וראו אותן שטין במים. ולכן עכ\"פ חיוב גדול לגרר היטיב היטיב על הסנפירין וסמוך להם ועל הזנב ויבדוק היטב היטב אחורי אזנים ובפה. ובכל המקומות צריך לבדוק תיכף מתחלת ימי הפסח בדגים בפה ובאזנים ובפרט בדג שקורין העכט יש שם תולעים כמו חוטין והם כמו נחש ארוך ודק וכמעט זה מצוי בהעכט מקודם פסח עד ימי החורף. חכמת אדם כלל ל\"ח סעי' כ\"ח:" + ], + [ + "עוד טעם. לפי שהדג אין לו עפעפים ועיניו פתוחין והוא רמז שהקב\"ה הוא עיניו אל יראיו פקוחות להשגיח עליהם ברחמים גדולים. מנחת יעקב. ואם הערלים מיקרין שער הדגים נכון לתקן שלא יקנו דגים. מ\"ח סי' רמ\"ב סק\"א:" + ], + [ + "טעם. שאין מניחין תפילין בשבת. משום דבשלש מצות נאמר אות. במילה ובשבת ובתפילין. במילה. והי' לאות ברית ביני וביניכם. בשבת. ביני ובין בני ישראל אות היא לעולם. בתפילין. והי' לאות על ידכה והן שלשתן אות ועדות לישראל שהם עבדים להקב\"ה ועל פי שנים עדים יקום דבר כי כל אחד מישראל אינו יהודי שלם אלא אם כן יש לו שני עדים שהוא יהודי הלכך בשבת ויו\"ט שנקרא ג\"כ אות שבת פטור אדם מלהניח תפילין כי יש לו שני עדים שהוא יהודי שבת ומילה. אבל בחול חייב כל אחד להניח תפילין כדי שיהי' לו שני עדים תפילין עם המילה. אבודרהם:" + ], + [ + "טעם. שיש נוהגין שלא לומר והוא רחום בשבת ויו\"ט בפסוקים מלוקטים שאומרים אחר סיום מזמור הודו לה' קראו לפני תפלת שחרית וכן בפסוקי דזמרה ובובל\"צ. כיון שנתקן נגד התעוררות הדינין דוקא כידוע וכמשמעו ע\"כ יש למנוע אמירתו בשוי\"ט חוץ לזמנו וחוץ למקומו שאסור נתת מקום ופ\"פ לעוררם במתכוין. רק במקומו העצמי בספר תלים כשקוראין אותו הנוהגים לומר תלים תמיד. שם ודאי אסור לדלגו לשנות המזמור ממשמעו חלילה. שו\"ת יעב\"ץ חלק שני סי' ק\"כ. ובשערי תשובה סי' רס\"ז סק\"ב כתב בשם מח\"ב שבאה\"ק ירושלים יש קהלא קדישא המתנהגים עפ\"י מנהג רבינו האר\"י ז\"ל בדקדוק וגם הם נהגו לאומרו וכן בחברון ובכל א\"י ע\"ש. ועי' מ\"א ריש סי' רפ\"א:*ובסידור ר\"ש כתב ג\"כ שיש לומר והוא רחום בכאן גם בשבת. וכ\"כ בנצוצי אורה פ' תרומה ק\"ל ע\"א דדוקא בערבית שבת אסור לומר והוא רחום. אבל תוך הזמירות ניתן להאמר ולא כמו שאוסר מאי\"ן ע\"כ. וכ\"כ בספר דבש לפי בשם האריז\"ל ע\"ש:
ועי' הלק\"ט ח\"ש סי' קע\"ב דכתב ג\"כ דמה שביטל הרב כמהר\"ר בנימין ז\"ל מלומר והוא רחום בשבת. אני הוכחתי שצריך להתודות בכל יום ובכל רגע ואין שום חשש. דכתיב (תהלים נ\"א) וחטאתי נגדי תמיד: " + ], + [ + "טעם. שנהגו להוסיף מזמורים בשבת. לפי שאין בו ביטול מלאכה לעם. טור סי' רפ\"א.*ואין ראוי להאריך לשון בקשה עם פרשת העקידה כבחול אלא אומר אלהינו ואלהי אבותינו זכרנו בפקודת ישועה ורחמים משמי שמי קדם. וזכור לנו ברית אבות ועקידת יצחק בן אברהם ודיו. יעב\"ץ. וע\"ל סעי' מ\"א בהשמטות: ואומרים בשחרית למנצח מזמור לדוד. שמדברים מן היצירה ומהתורה שנתנה בשבת. ובזהר תרומה מבאר אותן עד\"ה באורך. ואומרים רננו. שכתוב בו בדבר ה' שמים נעשו וגו' שנשתכללו בשבת כמ\"ש ויכלו השמים וגו'. ואומרים המזמור לדוד בשנותו כי המזמור הלז עשאו דוד כאשר ברח מפני שאול אל אכיש מלך גת. ולפי שבשבת היה המעשה לכן אומרים אותו בשבת. ואומרים תפלה למשה. לפי שכתוב בו שבענו בבוקר חסדך שהוא בוקר של עוה\"ב יום שכולו שבת. ואומרים יושב בסתר. כי הוא שיר של פגעים בכניסת שבת מתעברים ומסתתרים בנת\"ר וזה דוקא כשישראל שומרים שבת כהלכתה משא\"כ כשאינן נזהרים כראוי אז אדרבה מתגברים בליל שבת קודש לפי שהוא שעת שליטתן כו' וביחוד מאחר שמחזירין אחריהם לבטלם ולסלקם באותה השעה לכן כשמוציאין במה להאחז מתפשטין יותר וצריך שמירה מעולה לכן התקינו זה המזמור בשחרית לטהר האויר מהם. ואומרים הללויה הללו כו'. כי ממנו מתחיל הלל הגדול ובדין הוא לאומרו בשבת וי\"ט בהיותו מדבר מנסי ה' ונפלאותיו המורים חידוש העולם ויכולת השי\"ת וממשלתו ושבת ויו\"ט נתייחדו להורות על זאת. מזמור שיר ליום השבת. זה המזמור מרע\"ה אמרו ורמז בר\"ת בהתחלתו. ה' מלך גאות לבש. הוא שיר ליום הששי. ונדרש על כניסת שבת כשסיים הקב\"ה מלאכתו נתעטף בתפארת לבושו לכבוד ש\"ק. וכן יסדו ביוצר תפארת עטה ליום המנוחה לפיכך נסמך לכאן. ואומרים נשמת. שנתקן נגד הנשמה הבאה לאדם עתה. יעב\"ץ. ולכבוד ימים טובים אנו אומרים אותן כמו בשבת. (שגם הם נקראו שבתון ומקראי קודש ומקדשים אותם על הכוס כמו בשבת אבודרהם). כל בו:", + "קונטרס אחרון
מזמור שיר ליום השבת. ובשם הגאון רע\"א ז\"ל ביאור הפסוק איש בער לא ידע וכסיל לא יבין את זאת. כי תיבת צום גימ' קל\"ו. קול גימ' קל\"ו. ממון גימ' ג\"כ קל\"ו. ב\"פ קל\"ו גימ' בע\"ר. וזה איש מי שהוא בחי' איש. אזי בער לא ידע. היינו לפחות אוחז בא' בהמידות של צום קול ממון. ושנים מהם שהם גימ' בע\"ר לא ידע. וכסיל מי שהוא כסיל לא יבין את זא\"ת גימט' ת\"ח צו\"ם קו\"ל ממו\"ן. דהיינו שאינו יודע אפי' אחת מהם:", + "ועקידת יצחק בן אברהם. בספר הנותן אמרי שפר מהרב הצדיק הקדוש מוהר\"ר ישעי' הירץ מדינוב זצוק\"ל פי' המדרש המובא בס' בשעה שאמר לו הקב\"ה אל תשלח ידך אל הנער מכאן לתחיית המתים מן התורה ואף יצחק בירך ברוך אתה ד' מחיה המתים. עפ\"י שאי' במדרש כי באמת נשחט יצחק א' ונשרף ע\"ג המזבח עד שנעשה אפר ואח\"כ החי' אותו השי\"ת. והנה על המדרש קשה איך יפרש הכ' אל תשלח ידך וכו' ואל תעש לו מאומה. ובע\"כ המדרש הזה מפרש שלא יתכן שהשי\"ת ישנה דבורו שאמר והעלהו לעולה. רק אמירה זו הי' אחרי שהחי' אותו השי\"ת אמר לו השי\"ת לא\"א לבל ישלח ידו שנית אל הנער. ומעתה יצא לנו רמז לתחיית המתים מה\"ת ויצחק א' הי' ראשית לנס זה על כי שמו מרמז על התחי' העתידה יצחק אותיות ק\"ץ ח\"י גם ברכת מחי' מתים בשמ\"ע היא בברכת יצחק:
ובספר ברית אברם (חיי) כתב כמדומה לי שראיתי באיזה ספר*בספר דעת זקנים במנחת יהודא (תולדות) כתב בשם ריב\"א שמצא מדרש שנטמן יצחק בגן עדן שתי שנים כדי לרפאות מהחיתוך שהתחיל אביו לשחטו:
ובס' ילקוט ראובני (חיי) כ' בשם בחיי דף ל\"ג על פסוק ויבא אברהם אל נעריו מה שלא הביא עמו את יצחק לפי ששחט אברהם בו רוב שנים והוליכוהו מלכים לג\"ע לרפאותו ושהה שם ג' שנים וברך בא\"י מחיה המתים. ולז\"א כשנכנס יעקב ראה ריח בני כריח שדה לפי שהי' מכיר בו:
וריבנו ר\"ע מברטנורא על דעת זקנים כתב על מה שפי' רש\"י על פ' ותרא את יצחק ראתה אותו הדור ותוהה מפניו וז\"ל י\"ל הדור מעוקם ועקום כמו והדורים אישר ובלשון רז\"ל הדרא דכנתא שהי' יצחק בא מגן עדן שהלך להתרפאות מהחבור' שעשה לו אביו בצוארו בשעת עקידה והי' מהלך עתה ראשו למט' ורגליו למעל' כדרך שהמתים הולכים. והוא פי' הדור שאמר רש\"י וכן פי' ריב\"א שם: שאאע\"ה שחט את יצחק ועשה בו פגם ומלאכים היו מוליכין אותו לג\"ע לרפאות אותו:
ובשם הרב הצדיק הקדוש מוהר\"ר צבי אלימלך מדינאב זצוק\"ל על פסוק ויקרא אליו מלאך ה' מן השמים כו' ויאמר אל תשלח ידך אל הנער. הנה מהפלא הוא כי א\"א ע\"ה שמע מפיו של הקב\"ה קח נא את בנך וגו' והעלהו שם. לעולה. וע\"י קריאת המלאך אליו מן השמים אל תשלח ידך אל הנער, מנע מלקיים מצות בוראו הלא הן בקדושיו לא יאמין ובמלאכיו וגומר. ומדוע האמין אאע\"ה להמלאך כי כן הוא רצון הבורא ית'. רק נשמע מזה כי לשחוט נפש מישראל אסור לאדם להעלות על דעתו ח\"ו זולת בשמעו מפיו של הש\"ת בעצמו. אמנם למען להחיות נפש מישראל די גילוי מלתא בעלמא ע\"י המלאך:", + "ואומרים תפלה למשה. בספר דברת שלמה (בלק) כתב וז\"ל והנה במזמור תפלה למשה שלכאורה הוא כמתאונן ומתרעם בכל הקאפיטל כמ\"ש תשב אנוש עד דכא כו' כי אלף שנים כו' זרמתם שנה כו' כי כלינו כו' שתה עונותינו כו' כי כל ימינו כו' ימי שנותינו כו' מי יודע כו' למנות ימינו כו' שובה ה' עד מתי כו' שבענו בבוקר כו' עד סופו. והנה שמעתי מש\"ב כ\"ש מוהר\"ר אברהם זללה\"ה בן מורי זללה\"ה שאמר לי ששאל מאביו שהוא מורי זללה\"ה מהו התירוץ על כל הקשיות והתרעומות של כל הקאפיטל הנ\"ל. ואמר שהשיב לו שהתירוץ הוא כל הקאפיטל שלאחריו שהוא יושב בסתר כו' אומר לד' מחסי כו'. כי הוא יצילך כו' עד סופו ע\"כ:" + ], + [ + "טעם. שהמזמור (תהלים קל\"ו) נקרא אצל רז\"ל הלל הגדול. מפני שהקב\"ה יושב ברומו שלעולם ומחלק מזונות לכל ברי' דכתיב בי' נותן לחם לכל בשר והיינו דבר גדול. ערבי פסחים דף קי\"ח ע\"א.", + "וטעם. דאמרינן האי הלילא פי' וכי מאחר דאיכא הלל הגדול שמשובח יותר דכתיב בי' נותן לחם לכל בשר אנן מ\"ט אמרינן האי הלילא על כל פרק ופרק ועל כל צרה שלא תבא על הציבור לכשנגאלין. מפני שיש בו ה' דברים. יציאת מצרים. קריעת י\"ס. מתן תורה. שעבוד מלכיות. תחיית המתים. יציאת מצרים. דכתיב בצאת ישראל ממצרים. קריעת י\"ס. הים ראה וינוס. מתן תורה דכתיב ההרים רקדו כאילים שעבוד מלכיות דכתיב לא לנו ה' לא לנו. תחיית המתים דכתיב אתהלך לפני ה' בארצות החיים. כד הקמח:", + "קונטרס אחרון
הלל הגדול. בספר קרבן עני לפסח כתב הטעם שלא הזכיר בהלל הגדול מן ומעמד הר סיני ותורה כמו בהגדה. לפי ששיר הזה אומרים המלאכים. כל פסוק מלאך אחר והם מתקנאים אותנו על נתינת התורה כמ\"ש תנה הודך על השמים. ע\"כ אין רוצים להזכיר מן וסיני שכ\"ז היה הכנה לקבלת התורה:", + "נותן לחם לכל בשר. בספר זכרון טוב כתב שפ\"א שאל הרב הצדיק הקדוש מנעסכאיז זצוק\"ל בעה\"ב א' היכן אתה נוטל לחם ואמר מעל הדף שמניחים עליו הלחם אני נוטל. וישאלהו ומי נותן לשם. ואמר אשתי מניחתו שם. וענה הגסכיזר הסכלת לענות. כי אם היית מזכיר מי הנותן לחם הי' לך פרנסה ועשירות:" + ], + [ + "טעם. שנהגו בשבת לומר ובכן ישתבח יותר מבימי החול. מפני שזה השבת נתקן על שירת הים ובשירת הים יש בה רמז לשם בן ע\"ב ועליו אנו אומרים ישתבח שמך שבכחו רגע הים והוא רומז בפסוק ויסע ויבא ויט. ובשבת שסמכנו להשירה שבח אחר והוא נשמת כל חי תברך את שמך עד בפי ישרים תתרומם וכו' הוסיפו מלת ובכן והוא רמז לשם בן ע\"ב של ישתבח שמך. סדה\"י.*מי ששכח לומר נשמת ונזכר אחר ישתבח עדיף טפי לאומרו שם ולא לאחר התפל'. זכור לאברהם אות ת' בשם הרב מכתם לדוד. ובשם עיקרי הד\"ט כתב דשואת\"ע כי מקומו קודם ישתבח דוקא:
ובדין ברכו עי' בכל בו סי' ז' דהש\"צ כורע כשאומר ברכו וזוקף בשם ע\"ש. ובספר אור צדיקים כ' בשם גדול א' ז\"ל שלא להפוך פניו ממזרח עד סיום לומר ברוך ד' המבורך לעולם ועד. אם לא שמעו הצבור את המברך אע\"פ ששמעו החזן עונה לא יענו עמו אלא עונין אמן על דברי החזן. רמ\"א סי' קל\"ט סעי' ו': ", + "קונטרס אחרון
תברך את שמך. כתב הר\"ר יונה בסוף פ' אין עומדין דאין לשחות כשאומרים בנשמת כל חי ולך לבדך אנחנו מודים שאין לכרוע אלא דוקא במקומות שתקנו חכמים ע\"כ. ומטעם זה ג\"כ אין לשחות כשאומרים בויברך דוד ועתה אלהינו מודים אנחנו לך. מטה משה אות נ\"ו." + ], + [ + "טעם. שנהגו לומר קדיש אחר פסוקי דזמרה. לפי שאין כל תיבה ואות שבתורה שאין שם המפורש יוצא מהן מה שאין אנו יודעין לכך נהגו להקדיש.*ובספר תולדות אהרן להרב הצדיק הקדוש מוהר\"ר אהרן מ\"מ דק\"ק זיטאמר זצוק\"ל (תולדות) כתב שכל תיבה שבתור' יש לה כמה אלפים וריבואות פירושים ומשמעות ע\"ש:
ובספר אמרי צדיקים חלק שני פי' בשם הרב הצדיק הקדוש מוהר\"ר לוי יצחק אבד\"ק בארדיטשוב זצוק\"ל מה דאיתא כי תורה חדשה מאתי תצא. ולכאור' קשה הלא זה מן הי\"ג עיקרים שזאת התורה לא תהא מחולפת ולא תהי' תורה אחרת כו'. אך להיות למה התור' הנתונה בידיט אסור להיות נגיעה מאות לאות. לפי שגם הלובן הם אותיות התור' אך אין אנו מבינין לקרותם כמו השחרות האותיות. אבל לעתיד לבא יגלה לנו השי\"ת אפי' הלבנונית של התורה. פי' שנבין אות הלבן שבתור' שלנו. וזה פי' (ישעי' נ\"א) כי תורה חדשה מאתי תצא. פי' שיבינו כלל ישראל גם האותיות שהם לבנים בתורה שלנו הנתונה למשה. אבל כעת נסתמו מאתנו אותיות הלובן. ועי' ליקוטים סעי' צ\"ד בהשמטות: ספר התניא: " + ], + [ + "עוד טעם. לפי שכבר סיימו את המצוה של פסוקי דזמרה ואח\"כ יתחילו האחרת קריאת שמע בברכותיה ושמא יפסיקו לפסוק צדקה או לדבר אחר. או שמא יעכב עליהן מעכב מלקרות את שמע ויצאו בלא קדיש. לפיכך נתקן הקדיש אחר פסוקי דזמרה. שם וע\"ל סעי' נ\"ה:" + ], + [ + "טעם. שתקנו לומר אלפא ביתא ביוצר של חול ושל שבת. להודיע כי לא נתקיימו שמים וארץ ותולדותיהם אלא בעבור התורה שנאמר אם לא בריתי יומם ולילה חקות שמים וארץ לא שמתי. והתורה כלה יוצאת מאותיות אלפא ביתא כ\"ב אותיות וזהו שאמר הכתוב נגילה ונשמחה בך. ואומר במדרש חזית בך בכ\"ב אותיות שכתבת בהן את התורה והפוך כ\"ב ויהי' בך. אבודרהם:" + ], + [ + "טעם. שנתקן בברכת המאורות אלהי עולם ברחמיך הרבים רחם עלינו. משום דאמרינן בירושלמי יהי מארת. מארת כתיב חסר בלא וא\"ו. מפני שגורמין להפיל אסכרא בתינוקת. לפיכך תקנוהו לומר ברחמיך הרבים בברכת המאורות. שם:" + ], + [ + "טעם שאין מתפללין בשבת י\"ח. מפני טורח הצבור.", + "עוד טעם. לפי שאי אפשר שלא יהא שם דבר שהוא צורך היום כגון פרנסה בכל יום הוא צריך. אבל מי שברך שאומרים החזנים בשבת שהוא כללי אין לחוש. הלכות קטנות ח\"א סי' ס\"ב:" + ], + [ + "טעם. למה מתפללין ג' תפלות משונות זו מזו בשבת. אתה קדשת. ישמח משה. אתה אחד. וביו\"ט לא תקנו אלא אחת. אתה בחרתנו לערבית ולשחרית ולמנחה. מפני ששבת נקראת כלה והקב\"ה נקרא חתן תקנו אתה קדשת על שם הקדושין שנותן החתן לכלה ואח\"כ ישמח משה על שם שמחת החתן בכלה ואח\"כ מוסף. על שם התוספות שמוסיף החתן לכלה על הכתובה ועל שמתיחד החתן עם הכלה אומרים במנחה אתה אחד. וה\"ר קלונימוס כתב טעם אחר ששלש תפלות אלו הן כנגד שלש שבתות. שבת בראשית. ושבת של מתן תורה. דכולי עלמא מודו דבשבת נתנה תורה. ושבת שלעתיד. וכן הוא הפירוש אתה קדשת מיירי בשבת בראשית. וישמח משה מיירי בשבת מתן תורה. ואתה אחד מיירי בשבת שלעתיד שאז יהי ה' אחד ושמו אחד. אבודרהם:", + "קונטרס אחרון
דבשבת נתנה תורה. וא\"ת הא קיימא לן כי פסח שיצאו ישראל ממצרים היה ביום חמישי. וא\"כ יום מתן תורה יבא ביום ששי והיכי אמרינן דבשבת נתנה תורה. וי\"ל דקיימא לן אייר דההוא שתא עבורי עברוה כלומר הוסיפו יום אחד. מטה משה אות ת\"ן:", + "ושבת שלעתיד. ולפ\"ז ניחא מה שאומרין בתפלה ולא נתתו ד' אלקינו לגויי וכו' ולא הנחלתו כו' וגם במנוחתו וכו' דמתחיל בלשון מתנה ואח\"כ בלשון נחלה. גם מקודם אומרים לשון עבר ולא נתתו ולא הנחלתו וסיים בלשון עתיד לא ישכנו כו'. אכן להנ\"ל י\"ל דקאי על ג' שבתות. ולא נתתו היינו שבת בראשית ונקרא בל' מתנה עפ\"י מה דאי' (שבת י':) מתנה טובה יש לי ושבת שמה כו'. ולא הנחלתו היינו שבת מתן תורה ונקרא בל' נחלה עפ\"י מה דאי' (סנהדרין נ\"ט) תורה צוה לנו משה כו' לנו מורשה ולא להם. וגם במנוחתו לא ישכנו אומרים לשון עתיד על שבת דלעתיד יום שכולו שבת. זאת כתב לי ידי\"נ הרב הה\"ג מו\"ה צבי יחזקאל מיכלזאהן אבד\"ק פלונסק שליט\"א:" + ], + [ + "טעם. למה כשחל יו\"ט או אפי' ר\"ח בשבת דוחין ברכה האמצעית בשמ\"ע שנתקנה לשבת ואומרים ברכה האמצעית של יו\"ט וכוללין בה שבת דזה הוא ח\"ו כהעדר כבוד לשבת ושבת קדושתו חמורה יותר מכל המועדים. משום דזה כבוד גדול לשבת להורות דקדושת שבת קביע\"א וקיימא והוא כעין בעה\"ב וקדושת יו\"ט הבאה ביום השבת הוא כעין אורח הבא להתארח אצל בעל הבית. ע\"כ יו\"ט נקרא מקר\"א קד\"ש מלשון ואח\"כ יאכלו הקרואי\"ם היינו האורחים המזומנים ומדרך המוסר של בעה\"ב לכבד את האורח יותר ממנו כו'. ע\"כ זה מורה על קדוש\"ת שב\"ת שגבה מעלתו שהוא כעין בעה\"ב קבוע וקיים לעד ומכבד את האורח הטוב היינו יו\"ט.", + "וטעם. שאורח מברך. כדי שיברך לבעה\"ב וע\"כ בסיום הברכה מקדימין של שב\"ת היינו לומר מקדש השבת כי האורח בברכתו מברך לבעה\"ב. בני יששכר:" + ], + [ + "טעם. שיש נוהגין שלא לסיים בשחרית זכר למעשה בראשית משום דבשחרית נכלל ב' שבתות יום וליל לוחות ראשונות לוחות שניות ובלוחות ראשונות כתיב זכר למעשה בראשית ובלוחות שניות כתיב זכר ליציאת מצרים ולכך כאן כולל שניהם לא כתיב לא זכר למעשה בראשית ולא זכר ליציאת מצרים. אבל במוסף שורש תכנת שבת רצית קרבנותיה שורש בנין תיקון עולם ולכך הוסיפו זכר למעשה בראשית לוחות ראשונות כי ששת ימים עשה ד' כו' ע\"כ ברך ולכך שייך זכר למעשה בראשית. סידור לב שמח:" + ], + [ + "טעם. שאומרים בערבית וינוחו בה. בשחרית בו. ובמנחה בם. משום דבערבית הוי ככלה בבית אבי' דהשמחה תלוי' בה. ובשחרית הוי ככלה בבית חמי' שהשמחה תלוי' בו. ובמנחה השמחה תלוי' בשניהם. תוס' שבת סי' רס\"ח אות ד':*ובישועות יעקב סי' רס\"ח סק\"ו ביאר בזה לשון הילקוט פ' תשא ושמרתם את השבת אין לי אלא עונש ואזהרה ביום השבת, מנין עונש ואזהרה בלילה ת\"ל מחלליה מות יומת. כי מחלליה היא לשון נקבה וקאי על הליל' וע\"כ נאמר כי כל העושה בה מלאכה היינו ג\"כ קאי על הליל' ע\"ש:
וצריך אדם לקבל את השבת בשמחה ולענג אותו ובכלל העונג הוא להרחיק ממנו העצבות ביום השבת. ובעינינו ראינו כמה בני אדם שהגיע להם איזה מקרה של צער ביום עש\"ק וע\"י שקבלו את השבת בשמחה ודחו הצער מעליהם נהפך להם מיגון לשמחה ויצאו מאפילה לאורה. מתוק מדבש: ", + "קונטרס אחרון
ובמנחה בם. וי\"ל הטעם כי בסתם שנה איכא חמשים שבתות וז' ימים טובים מקרא קודש מה\"ת. ב' דפסח ב' דסוכות. שבועות. ר\"ה. יו\"כ. ובין נ\"ז יום לשביתה ומנוחה. ותיבות ב\"ה. ב\"ו. ב\"ם. בגימטרי' נ\"ז ורמזו בזה על הנ\"ז יום בשנה. היינו השבתות עם הימים טובים שינוחו בהם ישראל מקדשי שמו יתברך. כתב לי ידי\"נ הרב הה\"ג מו\"ה צבי יחזקאל מיכלזאהן אבד\"ק פלונסק שליט\"א בשם גדול אחד:", + "מאפילה לאורה. והעיקר הוא לענג את השבת בלימוד תורתינו הקדושה. ובס' סידורו של שבת פי' בדרך הלצה בדברי זמירות של שבת. לנוח בו ולשמוח בתענוג אכול ושתו זה כל עדת ישראל יעשו אותו. בזה ניכר הפרש שבת קדשינו מימות החול בכל עדת ישראל אף לקטני ופחותי הערך במה שהם מרבין לשמוח בו בתענוג אכול ושתו. ולא כן ניכר אצלו קדושת השבת בשארי דברים להיות משתוקק בלבו לעבודת ה' יותר מבחול ולחפוץ בו באהבת אור התורה וללמוד אז תורה הקדושה:", + "קאי על הלילה. ובספר נועם מגדים (תשא) כתב בשם הרב אור החיים שפי' הסמיכות איש אמו ואביו תיראו כו' בדרך רמז נכון דהנה בימי הגאון החסיד הראב\"ע ז\"ל הי' מין א' ועיקם ועיקש לומר דשבת התחלתו מיום השביעי ולילה שלאחריו והביא ראיות של מינות ואפיקורסות לדבריו הנידחין. והראב\"ע ז\"ל סתר דבריו המעוקשים לחזק דתינו ודעתינו כדעת חז\"ל הקדושים. וזה ירמוז בקרא עם הידוע כי שבת דלילא יתייחס לאור בחי' כלה אימא קדישא חקל תפוחין. ושבת דיממא לעתיקא קדישא אב הרחמים. וזהו אומרו איש אמו ואביו תיראו והקדים אם לאב ואמר ואת שבתותי ר\"ל עד\"ז תשמרו את שבתותי להקדים אימא והוא שבת דלילא ע\"ש:" + ], + [ + "טעם. שאין אומרים על הכל רק בשבת ויו\"ט. משום ביטול מלאכה דעם. לבוש סי' קל\"ד סעי' ב' וע\"ל סעי' קנ\"ה וסעי' קנ\"ו:", + "קונטרס אחרון
בשבת ויו\"ט. וטעם שבחול אומרים קודם הקריאה ותגלה. ובשבת ויו\"ט ויעזור. כי לכך השמיטו בשבת שחרית ויו\"ט בקשת ביאת משיח לפני הקריאה. לפי שתקנוה ברכה לעצמה אחר ההפטרה. שמחנו וכו'. ומה שאומרים ותגלה. וכו' במנחת תענית אף שאומרים ברכת ההפטרה הזאת. הוא שלא להשוות תענית לשבת ויו\"ט. וגם נוח להם להרבות בתענית תפלות ובקשות על הגאולה. ראיתי באיזה ספר." + ], + [ + "טעם. דנוהגין ביום שיש בו שני ס\"ת דמוציאין בב\"א. משום דאם יוציאו השניה בין קריאה לקדיש יהי' הפסק. ואם יוציאו אח\"כ לא יהי' הקדיש קאי על שניהם. וכשאין רק ספר אחד נכון לומר הקדיש קודם גלילה לקריאה שניה כדי שלא יהי' הפסק כי הקדיש קאי על כל הקריאות. אשל אברהם סי' קמ\"ז:*בספר ארחות חיים סי' רפ\"ב כתב בשם שו\"ת לב שלמה דאם אחד קנה מפטיר וקראוהו באמצע הקריאה במנין שבעה יכול לעלות גם למפטיר כיון שכבר קנה. ובס' חוט המשולש דף ג' ע\"ב כ' דהגאון הקדוש מוהר\"ר נתן אדלער הכהן זצ\"ל רבו של הגאון הקדוש חת\"ם סופר הי' עולה לכהן וגם למפטיר בכל שבת: ופ\"א אירע לו אבל ר\"ל ובכ\"ז לא שינה מנהגו ועלה לתורה כהנ\"ל ע\"ש: " + ], + [ + "טעם. שאין מוציאין ב' ספרי תורות בשבת לקרות פרשה המוספין בהשני מפני שאין בה אלא שני פסוקים. תוס' מגילה דף כ\"ג ע\"א בד\"ה כיון:" + ], + [ + "עוד טעם. שאין מוציאין ב' ס\"ת בשבת לקרות פ' המוספין בהשני. מפני שצריך להפטיר בכל שבת מענינו של יום ואי הוה קרינן בשל שבת הי' צריך להפטיר בדסליק מיניה והיינו בשבת. וא\"כ יהיו כל ההפטרה מענין א'.*ועי' מ\"א סי' רפ\"ב ס\"ק י\"ב וז\"ל ראיתי נוהגין שאין קטן מפטיר במרכבה ביום א' של שבועות ולא בז' של פסח. ובשם מט\"מ כתב שאין להפטיר בשבת שובה: תוס' מגילה דף כ\"ג ע\"א בד\"ה כיון:" + ], + [ + "טעם שהחזן עונה אמן בקול רם קודם שיתחיל לקרות. כדי שיבינו הקהל וישמעו כשיתחיל לקרות. הגהות מנהגים בשם מהר\"ם" + ], + [ + "טעם. שתקנו שיהי' הש\"צ קורא לא העולה. כדי שלא לבייש את מי שאינו יודע לקרות.*וכההיא דתנן בבכורים בראשונה כל מי שיודע לקרות קורא וכל מי שאינו יודע לקרות מקרין אותו נמנעו מלהביא בכורים התקינו שיהיו מקרין את מי שיודע ואת מי שאינו יודע. ובפ\"ב דתעניות בט\"ו באב ובי\"ה בנות ירושלים יוצאות בכלי לבן שאולים כדי שלא לבייש את מי שאין לו. וכיוצא בזה בס\"פ ואלו מגלחין דף כ\"ז בראשונה היו מוליכין כו' והיו עניים מתביישין התקינו שיהא הכל מביאין כו' מפני כבודן של עניים: פ\"ח סי' קמ\"א אות ב':" + ], + [ + "טעם. שקורין בשבת שבעה. שאם יארע לאדם אונס שלא בא לבהכ\"נ כל ז' ימי השבוע ולא שמע ברכו יאזין מפי הקורין ז\"פ ברכו ויצא י\"ח. טור א\"ח סי' רפ\"ב. וע\"ל סעי' קנ\"ב:", + "קונטרס אחרון
בשבת שבעה. אין מניחין לעלות שני אחים זא\"ז וכן הבן אחר האב בשביל עין הרע וגם אב עם בן בנו אין לקרות בזא\"ז אם אין כ\"כ צורך בדבר. ואב עם בן בנו יש להקל לקרות השני למפטיר וכן אם המפטיר עדיין אינו בר מצוה יש להקל בזה. וכן בשבת או בי\"ט שמוציאין שני ספרים והמפטיר קורא בספר אחר וגם יש הפסק קדיש יש להקל בזה. ובחוה\"מ פסח או שבת שיש בו ג' ס\"ת והקורא בספר השני אינו למפטיר רק להשלים הקריאה וגם אין הפסק קדיש יש להחמיר קצת שלא לקרות שני אחים בזאח\"ז אם לא יש צורך בדבר. וכן בשמחת תורה מקילין בזה. שערי אפרים:
ועי' עטרת זקנים סי' קמ\"א שכתב הטעם שאין לקרות שני אחים זא\"ז. משום דפסולים לעדות. וכתב הפ\"מ שם סק\"ח ולפ\"ז כל אותם שאין מעידין כמבואר בח\"מ סי' ל\"ד אין ראוין לעלות וכ\"ש הפסול לעדות מחמת עבירה ע\"ש:
בשני אחים או אב ובן אם קראוהו לא יעלה ואם עלה לא ירד. ובאחים מן האם או האב עם בן בנו יש להקל אם קראוהו יעלה. שערי אפרים.
אשה שהפילה אעפ\"כ בעלה חיוב בשבת ראשון שהולכת לבהכ\"נ או אחר מ' יום כו'. אבי הילד זכר חיוב בשבת שלפני המילה ואם התינוק חלש ולא ימולו אותו בשבוע זו אינו חיוב עד השבת שקודם שבוע של המילה. ואם הי' סבורים למול בשבוע זו ועלה בשבת שלפניו בתורת חיוב ואח\"כ נדחה המילה שוב אינו חיוב בשבת אחר שיהי' קודם המילה. שם:
אבי הילד בשבת שהולכת אשתו לביהכ\"נ הוא חיוב שהוא במקום קרבן. ואם אינה הולכת לביהכ\"נ אין הבעל חיוב אלא אם הוא מ' יום לזכר ופ' יום לנקבה שאז הוא זמן הבאת הקרבן. מ\"א סי' רפ\"ב ס\"ק י\"ח יולדת בשבת שהולכת לביהכ\"נ איש שיולדת בת קודם לאבי הילד הזכר. והטעם. לפי שיולדת בן כבר הי' לו חיוב בשבת שלפני המילה. מחצית השקל שם. ובספר ארחות חיים שם אות ט\"ו בהגהות כתב בשם ת\"ח לסנהדרין צ\"ד בענין עליית הבעל לס\"ת שיכוין לפטור אשתו מברכת הודאה:
מקומות שהחתן קורא בס\"ת שלו פ' ואברהם זקן אינו עולה למנין ז'. לדוד אמת להגאון הקדוש מו\"ה חיד\"א זצוק\"ל סי' ה'. מקומות שנהגו שהחתן קורא תחילה בסדר היום ואח\"כ קורא בס\"ת שבזרועו פרשת ואברהם זקן*בספר ילקוט ראובני פ' חיי כתב בשם בחיי דלכך הוקבא לישראל לקרוא פ' זו לחתן ביום חתונתו להזהירו שלא יקח אשה לשם ממון ויופי כ\"א לשם שמים: ושאר עולין קורין בספר ראשון אין למחות בידם. שם. יש נוהגין להפטיר הפטורת השבוע ואח\"כ אומר שוש אשיש עד ישיש עליך אלקיך ואח\"כ מברך. ונוהגים כך אף שעדיין לא עלה החתן עס ס\"ת שלו. ויש שנהגו שאין מפטירין עד שיעלה החתן ואז מפטירין הפטרת השבוע והפטרת החתן. שם סי' כ\"א:
ובספר אבודרהם כתב וז\"ל נוהגין בכל המקומות בשבת של ז' ימי החופה אחר שקורין בס\"ת בסדר היום לקרות עם החתן בס\"ת בואברהם זקן עד ולקחת אשה לבני משם. וגם לאחר שמפטירין מענין הפרשה מפטירין גם בישעי' שוש אשיש בה' עד ישיש עליך אלהיך. ואם אירע זה הענין בשבת שמוציאין ב' ס\"ת או ג' צריך לקרוא תחלה הפרשיות המוטלות על הצבור ואח\"כ יקרא פ' החתן כי הראשונות הם חובה וזאת רשות:" + ], + [ + "טעם. שצריכין לעמוד שלשה על הבימה כשקורין בתורה. משום שכתוב העידותי בכם היום והתראה בפני שנים וע\"כ האחד קורא והשנים מתרה בפניהם. הגר\"א. ועי' מ\"א סי' קמ\"א ס\"ק ח'. כתב הלבוש סי' קמ\"א סעיף ד' וז\"ל בעל הסגן עומד במקום הש\"י ב\"ה. שהרי מצוה לקרות למי שישר בעיניו והש\"ץ הוא הסרסור במקום משה. והעולה הוא המקבלה במקום כל ישראל ע\"ש:*בספר דרכי צדק להרב הצדיק הקדוש מוהר\"ר זכרי' מענדיל דק\"ק יערסלוב זצוק\"ל דיכול לידע ע\"י קריאה ועלי' לתורה מה שקורין לפניו מהות האדם והנהגתו לפעמים בגלוי ולפעמים נסתר וצריך הבנה לזה כו' ע\"ש: ", + "קונטרס אחרון
כשקורין בתורה. כתב בספר כרם שלמה בשם ירושלמי מגילה דף י\"ד ע\"א וז\"ל זה שהוא עומד לקרות בתורה צריך שיהיה פותח בדבר טוב וחותם בדבר טוב. ובספר פחד יצחק כתב דלאו דוקא טוב בסימן ימצא בכל פרשה לכל העולם. אלא דבר טוב דקאמר למעוטי שאינו קללה אלא דבר אחר ע\"ש. וטובת ורעת עכו\"ם לא מיקרי טובה או רעה. לדוד אמת. ועי' רמ\"א או\"ח סי' קל\"ח דהלומד תורה או כותב יזהר תמיד לסיים בדבר טוב ע\"ש. ועי' מ\"א סי' קל\"ח סק\"ד.
אם הראו להעולה המקום שיקרא ובירך ואח\"כ נזכרו שאין זה המקום שצריכין לקרוא, אם המקום שצריכין לקרוא הי' ג\"כ גלוי לפניו אפי' הוא בעמוד אחר ולאחר המקום שהראו לו א\"צ לברך שנית משום דדעתו הי' על המקום שבירך ועל כל מה שנגלה לפניו. אבל אם לא הי' המקום גלוי לפניו או אפי' הי' נגלה אלא שהוא קודם להמקום שהראו לו צריך לברך שנית אשר בחר בנו אבל ברכו לא יאמר שנית ויאמר תחלה בשכמל\"ו על הברכה הראשונה שבירך לבטלה. ואם המקום הוא למעלה ממקום שהראו לו אבל הוא סמוך שיכולין לקרות לו גם ג' פסוקים ממקום שבירך ולהלן שהכל הוא בפ' היום יעשו כן ולא יברך שנית. קיצור ש\"ע סי' כ\"ג סעי' י\"ח:
ועי' פמ\"ג סי' ק\"מ סק\"ד דכי אמרינן י\"א שחוזר ומברך דוקא בהראו לו פרשה אחרת וסבור שזו חובת היום ועליה בירך. משא\"כ בטעות עד\"מ פתחו ס\"ת וסברו ששם כתיבה פ' חובת היום ובירך ואח\"כ הוצרכו לגלול אמרינן הפסק שתיקה אינו הפסק ע\"ש ועי' באה\"ט שם סק\"א:
אם נמצא טעות בס\"ת באופן שהוא טעות גמור, המנהג שאם נמצא בין גברא לגברא צריך להוציא אחרת ולהתחיל ממקום שפסקו ולהשלים מנין הקרואים והעולין כבר בס\"ת הפסול עולין למנין הקרואים. ואם אפשר לקרות ז' קרואים ממקום שפסקו עד סוף הסדרה ודאי ראוי ונכון בכל מה דאפשר. אמנם אם נמצא הטעות באמצע הקריאה או לאחר שאמר בא\"י יקרא בספר הלז לאחר שנמצא הפסול בו ג\"פ ויברך לאחריה ואם הוא ב\"פ סמוך לפ' יקרא עד הפרשה כיון שאין משיירין בפ' פחות מג' פסוקים והטעות יקרא על פה ואח\"כ יוציא ס\"ת אחר להשלים מנין הקרואים. וה\"ה שאין מפסיקין לסיים בדבר רע וכה\"ג עי' סי' קמ\"ג ובמ\"א שם ובא\"ר:*ובסידור יעב\"ץ כתב דאם קראו בס\"ת ונמצא בו טעות הפוסלו ועדיין לא קראו ג\"פ עם העולה מוצאין ס\"ת אחר ומתחילין לקרות ממקום שנמצא הטעות היינו מתחלת אותו פסוק וגומר קריאתו בכשר ומברך לאחריו וא\"צ לברך לפניו. כי ברכה שלפניה עלתה לו ומשלימין העולין הנשארים שי\"ל לקרות ע\"ש. וצריך לקרות בס' השני לפחות ג\"פ ואם אין עוד ג\"פ עד תשלום הסדרה יתחיו למפרע קצת. קיצור ש\"ע סי' כ\"ד סעי' ה':
ובספר קיצור של\"ה כתב בשם מ\"א שם סק\"ד דאם קראו רק תיבה אחת בפסוק ג' ונמצא טעות יגמור אותו הפסוק ויברך ואפי' שהוא רק ב' פסוקים סמוך לפתיחה או לסתימה. ואם נמצא טעות בשביעי יגמור כל הסדרה ואותו שקראו לשביעי יאמר ג\"כ ההפטרה:
ובשם מנחת יעקב תשובה י\"ח כתב דאפי' באחרון אם קרא ג' פסוקים ואפשר לסיים כגון שיש עוד ג\"פ קודם הפרשה יסיים ויברך אחריה ויקראו אחר לאחרון. ואפי' אם אותו אחרון הי' כהן מותר לקרות כהן אחר אחריו. ואין לחוש משום פגמו של ראשון שהרי נקראין בשני ס\"ת וכדמשמע בלבוש סי' קל\"ה סעי' י' ע\"ש:
על חסירות ויתרות אין מוציאין ספר תורה אחרת. ודוקא תיבה שנמצא פעם א' בתנ\"ך חסר או מלא וקריאתן שוה בין שהוא מלא בין חסר כמו אבותך אבתך. או טובות. טבת. דנמצא פעמים מלא ופעמים חסר*בספר אגרא דכלה פ' חיי כתב בשם האריז\"ל דבכל תיבה שהי' יכול לכנס בה אות משם הוי' ב\"ה ונחסר. היא מפני הטומאה. ולכך מתנת חסר כתיב. דרשו שמסר להם שם טומאה. וכן ברבקה כתיב טבת מראה חסר ו'. עפ\"י מה שדרשו ז\"ל בתולה ואיש לא ידעה. שאפי' אדם לא תבע בה לקיים מה שנאמר כי לא ינוח שבט וכו' בשביל שלכל אדם נדמה לכעורה. רק כשבא אליעזר הכיר טובתה. ע\"כ נכתב טבת חסר ו' משם הוי'. שלא היתה טובה לכל מפני הטומאה שלא יטמאוה וזה שמסיים בתולה ואיש וכו' וכמשאחז\"ל. ובפ' ויצא כתב דכ\"ה בהיפך כשלא הי' מן הצורך לכתוב אות משם הוי' בתיבה ההוא ונכתוב ייתור אות משם הוי'. הוא מחמת הקדושה כו' ע\"ש: ונקרא בשוה וגם הענין שוה. אמנם אם נשתנה הקריאה כמו בפ' תולדות כתיב תומם חסר. א אם נמצא תואמים מלא פסול שנשתנה לשון הקריאה וצריך להוציא אחרת. וכן אם נשתנה בענין ג\"כ מוציא אחרת כמו אם נמצא במקום ימצה דמו ימצא דמו אף שקרא ממש בשוה במבטא מ\"מ נשתנה בענין ומוציאין אחרת. וכן כל כיוצא בזה. עי' מ\"א שם סק\"ז. בשמחת תורה אם נמצא טעות בפ' בראשית לא יוציאו ס\"ת אחרת. תורת השלמים להג' הק' מו\"ה חיד\"א זצוק\"ל*אם קרא א' ב' פסוקים יש חילוק בדבר אם נזכרו אחר ברכה אחרונה שלא קרא רק ב' פסוקים ועדיין לא קרא הש\"ץ לאיש אחד אזי אותו שחיסר פסוק א' יקרא עוד פסוק א' ולא יברך קודם לו ברכה ראשונה דהא ככר בירך הוא ברכה ראשונה תחלה והברכה אחרונה שבירך הוא כאלו לא נאמרה כיון שבטעות היתה אלא אחר שישלים פסוק הג' יברך ברכה אחרונה שנית וקאי על כל מה שקרא. ואם לא נזכרו עד אחר שקרא לאחר לעמוד לקרות אז הוא צריך פכ\"פ לילך לקרות כדי שלא יאמרו פגום הוא ע\"כ יסתלק הראשון ויקרא השני בברכה ראשונה תחלה ויתחיל למפרע ממקוה שהתחיל אותו שלפניו ויוסיף עליהם כפי מה שירצה. ט\"ז סי' קל\"ז סק\"ד:
הקורא בתורה לא יסיים במקום שלא ישאר משם עד הפרשה דהיינו פתוחה או סתומה שלשה פסוקים לכל הפחות וכן לא יסיים בפחות משלשה פסוקים לאחר התחלת הפרשה. ואם כבר בירך לאחר שסיים בפחות מג' פסוקים סמוך לפרשה הקורא אחריו א\"צ להתחיל מפסוק שלפניו רק יתחיל ממקום שפסק הראשון ויקרא עמו עוד ג' פסוקים בפרשה שניה. ופרשה שאין בה אלא שני פסוקים מותר להפסיק שם. אם יש פיסקא באמצע פסוק מותר לסיים אפי' בפסוק הסמוך לה. קיצור ש\"ע סי' כ\"ג סעי' כ' וסעי' כ\"א. ועי' ט\"ז סי' תכ\"ג: :
כתב בס' ארחות חיים סי' קל\"ה אות ב' בשם ס' משא חיים וז\"ל המנהג שלא לעלות לס\"ת או לעשות מצות קס\"ת בלתי טלית וכן הסנדק ע\"ש:" + ], + [ + "טעם. שנתנו חכמים סי' להפסקת פרשת האזינו יותר משאר פרשיות התורה. כגון מן האזינו עד זכור ימות עולם. השני עד ירכיבהו. והשלישי עד וירא ה' וינאץ. והרביעי עד לו חכמו. והחמישי עד כי אשא אל שמים ידי. והששי מן כי אשא עד סוף השירה. כדי שלא יתקוטטו עם הש\"ץ העולין לקרות בעבורם מפני שהם הפסקות רעות.*ובמקומות שנוהגים להוסיף מחלקים מן ויבא משה ולהלן. אבל קודם לזה אין מחלקים אפי' אם יש חיובים בבהכ\"נ בשבת זה. מטה אפרים סימן תר\"ב. וע' מחצית השקל סי' תכ\"ח ס\"ק ז': אבודרהם:" + ], + [ + "טעם. שקורין ישכבנה במקום ישגלנה אע\"פ שאסור לקרות בתורה אפי' אות אחת שלא מן הכתב. מפני שהוא הלכה למשה מסיני. כמו שאמרו בפ' אין בין המודר מקרא סופרים ועיטור סופרים קריין ולא כתיבן כתיבי ולא קריין הל\"מ. טור סימן קמ\"א:" + ], + [ + "טעם. שקורין בתורה ליששכר. ישכר. מפני שליששכר היה לו בן וקרא אותו שמו יוב ובימים הקדמונים הי' אליל ששמו יוב וע\"כ בא בנו בקובלנא לפני אביו על שכינה את שמו בשם ע\"ז ונתן לו אות משמו הש' ונקרא שמו ישוב וע\"כ קורין ליששכר בשי\"ן אחד.*ובשו\"ת בית אפרים כ' וז\"ל יש נוהגין עד פרשת שבו נזכר ישוב קורין יששכר ומשם ולהלן קורין ישכר עכ\"ל. ובספר יסוד הניקוד כתב לקרוא תמיד ישכר בחד שי\"ן ע\"ש. ובשם הרב הקדוש מוה' צבי מזידיטשוב שעד פ' פנחס צריך הקורא לקרא יששכר בב' שיני\"ן. ומפ' פנחס והלאה בחד שי\"ן ואמר זכר לדבר יסכר פי דוברי שקר פי' מי שאומר ישכר עד פנחס הוא דובר שקר והטעם הוא. כי עד פנחס לא מצינו שם ישוב ולכך צריך לקרוא את יששכר בב' שי\"ן: (מדבר קדמות):" + ], + [ + "עוד טעם. מה שיש בתיבת יששכר קרי וכתיב. דהיינו הקריאה הוא בחד שי\"ן וכתיב הוא בב' שי\"ן ואף שאין בהמסורה הקרי והכתיב עי' בספר יצירה שכתבו בפירוש שאין להזכיר השי\"ן הבי\"ת בקריאה. משום דבשני שי\"ן רימזה ב' שכירות אחד שכר שנתנה שפחתה והב' שנתנה דודאים ולכך נכתב בשני שי\"ן. אבל בקריאה אנו קוראים בחד שי\"ן. כדי שלא תהא רחל בושה בזה שזלזלה במשכב הצדיק כמו שפירש\"י שנענשה על זה שלא זכתה ליקבר עמו ביחד. דעת זקנים:" + ], + [ + "טעם. שמוסיפין בשבת. כי שמא יש א' שא\"י צורת אותיות ואין ממנין (א\"ר) והעולם אין נזהרים ומוסיפין הרבה וקורין להוספה אנשים פחותים מראשונים ולטעם זה יש לתקן לקרות יותר חשובים להוספה. פ\"מ סימן קל\"ה ס\"ק ה':", + "קונטרס אחרון
ומוסיפין הרבה. שבת שמוציאין ג' ס\"ת כגון ר\"ח טבת שחל בשבת או שקלים והחדש שקורין ו' בס\"א והשביעי בס\"ב והמפטיר בס\"ג ויש הרבה חיובים לעלות, הנה בשו\"ת הלק\"ט ח\"ב סי' ר\"ח כתב דלא יעשו הוספות אלא יחלק הש\"ץ הפרשה לששה וישלימנה ושאר העולים יחזרו ויקראו מה שקראו כבר שעי\"ז אין עולין למנין שבעה והשביעי יקרא פ' ר\"ת ע\"ש. ועי' פר\"ח סי' תרפ\"ד שכתב בפשיטות שיוכלו להוסיף בספר ראשון כמה עולים. ובס' זכור לאברהם אות ס' כתב דאין למחות ביד הנוהגים כדעת הלק\"ט או כדעת הפר\"ח ונהרא נהרא ופשטיה ע\"ש:
ובספר ארחות חיים סי' רפ\"ב אות ג' כתב בשם שו\"ת נחלת שבעה סי' ל\"ח על מ\"ש הטו\"ז דבשבת שיש בו ב' פרשיות מחברין ב' פרשיות להעולה רביעי דנעלם ממנו דברי הלבוש שם סעי' ד' דכתב שזה דקדוק ענית הדעת הוא רק יקראו במקום שמוסיפין על שבעה חצי הקרואים בפ' ראשונה וחצי השני בפרשה שניה אדרבא כשאין קורין רק ד' בראשונה הרי עושין השניי' עיקר שקוראין בה רוב הקרואים ע\"ש. וכן פסק בא\"ר כהלבוש." + ], + [ + "טעם. שאין מפסיקין בקללות שבתורת כהנים. משום דכתיב מוסר ה' בני אל תמאס ואל תקוץ בתוכחתו. א\"ר אחא אל תעשה התוכחה קוצים קוצים ואמר רבי יהושע דסכנין אני אמרתי עמו אנכי בצרה ואם כן אין דין שיברכוני בני על הצרות שלהם אלא יקרא אחד הכל ויתחיל בדבר אחר ויסיים בדבר אחר ואז יוכל לברך תחלה וסוף.*כתב הט\"ז סי' תכ\"ח סק\"ח אף דבזמן המשנה לא היו כל הקוראים מברכים אלא הפותח והחותם וכאן אמרה המשנה שלא יברכו בקללות הא אין מברכין כלל אלא הפותח והחותם. מ\"מ לא הי' קבוע וחיוב בזה הדרך שלא יברכו רק הפותח והחותם אלא שהי' כל הקוראים יכולים לסמוך על הפותח והחותם וא\"צ לברך כל אחד בפ\"ע אבל אם רוצים יכול כ\"א לברך בפ\"ע. ובמס' סופרים פ' י\"ב דגם בזמן התלמוד שהי' אחד מברך על התורה. עכ\"ז על התוכחה הי' מברכין בפ\"ע. ובישועות יעקב שם סק\"ב כתב בשם כנה\"ג שנוהגין במקומו לקרוא חכם העיר וקוראין לפניו הקללות. ונראה דזה כבודו שמראין שאינו חושש לקללות שקראו לפניו כי הוא אינו בכלל ואם לא תשמעו לי והוא לרוב ענותנותו אומר מוסר ה' בני אל תמאס ע\"ש ומהרי\"ל הקפיד על מי שעלה לתוכחה דדוקא השמש ששוכרין אותו לכך אין קפידא. ומ\"א שם סק\"ח כתב בשם צרור המור מ\"ב מסעות שפרשת ואלה מסעי אין להפסיק בהם שהיא כנגד שם מ\"ב ועי' ט\"ז סי' קל'ט סק\"ג: תוס' מגילה דף ל\"א ע\"ב בד\"ה אין:", + "קונטרס אחרון
אין קפידא. ובספר אגרא דפרקא אות רנ\"ט כתב ומנהג ישראל תורה היא מה שמקפידין שלא לעלות לתורה בקריאת התוכחות כי המקרא קורא לנוכח ואיתא בגמרא (שבועות דף ל\"ו) יככה אלקים וכן יככה וכו' יתיב רב כהנא קמי' דר\"י ויתיב וקאמר הא מתניתין כדתניא א\"ל כנ\"ה. היינו צוהו לכנות ולומר בלשון אחר שלא לומר לנוכח לחבירו לשון קללה אפי' דרך לימודו. וסיים ואני מקפיד בקריאתי התוכחות שלא יעמוד אדם נגדי או אצלי כיון שהוא דינא דגמרא ע\"ש:
ובמהרי\"ל כתב וז\"ל בתוכחות דבסדר בחקותי קרא ש\"צ יעמוד מי שירצה. וגער בו מהרי\"ל לקרוא אחד מיוחד ככל שאר הפרשיות דדוקא לתוכחות דבמשנה תורה קורין מי שירצה משום דאינהו נאמרו בלשון יחיד. וראיתי פעם אחת דעלה עני ואביון אחד לקרא באותן תוכחות דבמשנה תורה וא\"ל מהרי\"ל מה לך ולצערך הלא כבר בעוה\"ר נגעו בך התוכחות וכעס עליו שעלה. והיה מנהג במגנצ\"א שהיו מתנים עם שמש ביהכ\"נ כששוכרין אותו שאם לא ימצא שום עומד לקרא אל התוכחות שאז הוא יקרא בהן דמאחר שהוא מושכר לכך אין להקפיד כ\"כ ע\"ש:*כותב בספר ברית אברם (אמור) בשם הרב רמ\"א ז\"ל כי גם זה מה שמזכיר האבות בתוכחה הוא ג\"כ תוכחה ע\"כ. לפי שאינו דומה גודל אשמת החוטא אם הוא בן חוטא לאשמת חוטא בן צדיק שהי' לו ללמוד ולילך בדרכי אבותיו. של\"ה:
ובספר ארחות חיים סי' תכ\"ח אות ת' בהגהות כתב בשם שו\"ת הר הכרמל חאו\"ח סי' י\"ב בדבר עיר שהי' קשה למצוא מי שירצה לעלות בתוכחה עד שמבקשין ברצי כסף לאיש בזוי ואיכא בזיון התורה ובזיון הציבור יוכל הש\"צ לקרוא התוכחה בלא ברכה ויש להתחיל קצת פסוקים שלפניהם וגם יסיים בפרשה שלאחריה ע\"כ. ובשם שו\"ת שו\"מ מהד\"ת סי' מ\"ח כתב דגם כשמסיים העולה לפניו עד קוממיות יוכל העולה בתוכחה להתחיל פסוק אחד לפניו וליכא בזה חשש הנכנסים ויוצאים שהכל יודעים שהוא מפני התוכחה:
כתב בשו\"ת יוסף דעת סי' ט' אם קראו התוכחה בלא גברא והי' ראוי להיות חמישי לא נחשב למנין ויקראו אחר התוכחה איש אחד לחמישי:
ובספר מאור ושמש פ' ויקרא כתב שמעתי מהרב הקדוש רבינו מנחם מענדיל מרימנאב זצו\"קל שהמנהג הי' מקודם כשסיים הקורא לקרות פ' ויקרא שמסתיימת לאשמ\"ה ב\"ה היו הקהל עונין אחריו לאל אשר שבת מכל המעשים ביום השביעי שהוא ר\"ת לאשמ\"ה ב\"ה:
כתב בספר החיים סי' תכ\"ח מה שאין אנו נוהגין כמ\"ש המ\"א סק\"ח בשם כנה\"ג לקרוא ללוי פ' העגל בקול נמוך. לפי שבימיו הי' המנהג שהעולה הי' קורא בעצמו ואז כיון דקורין אותו ללוי והוא לא הי' בכלל מעשה העגל וא\"כ הוי נראה אם הי' מגביה קולו כמקנטר את ישראל וכגבהות כאלו כוונתו ששבטו לא עשו כן רק שאר ישראל לכך יש לקרוא בקול נמוך. אבל לדידן דאין העולה קורא בעצמו רק אחר קורא א\"כ מה בכך שהעולה הוי לוי כיון דהקורא הוי אחר אין בזה חשש קנטור כלל:" + ], + [ + "טעם. מה שנהגו למכור ששי בפני עצמו יש קצת סמך מהזוהר שלח לך עמוד שי\"ב. עי' מ\"א סימן רפ\"ב סק\"ט. [הנהגות חיובים עי' מ\"א ס\"ס רפ\"ב]:", + "קונטרס אחרון
ששי בפני עצמו. בספר בית אהרן מהרב הצדיק הקדוש מהור\"ר אהרן מקארלין זצוק\"ל כתב בשם הרב הצדיק הקדוש רש\"ק זצוק\"ל שצריכין דוקא לקרות ששי מי שהיא צדיק. ובש\"ע האריז\"ל כתב שלישי הוא גדול מכולם שהוא כנגד ת\"ת חוץ מן הששי שהוא כנגד היסוד המגולה והוא גדול מכולם ולכן רבי כרוספדאי לא הוה סליק אלא ששי וזה נזכר בזוהר ר' כרוספדאי דמימיו לא סליק אלא ששי דאיהי צדיק בו ירוץ צדיק ונשגב שביעי הוא קטן שבכולם כו' ע\"ש:
ועי' לבוש סי' קל\"ה סע\"י דבדורות הללו מחשבין האחרון חשוב מכולם מפני שמסיים הפרשה ולגדול שבציבור קוראין לאחרון ע\"ש:
ועוד דבימי הגמ' לא הי' מברך הברכה אחרונה רק האחרון או השביעי וע\"ל סעי' של\"ו וסעי' של\"ד בהשמטה.
ועי' פת\"ש יו\"ד סי' רמ\"ב הק\"א בשם שו\"ת רדב\"ז במי שעלה רבו שלישי לקרוא בתורה אינו רשאי התלמיד להיות הוא המשלים דאיכא זילותא לרבים ואפי' אם קראוהו לא יעלה ואין כאן בזיון התורה כיון דמשום כבוד רבו עביד הכי. ואם מה שקראו לרבו שלישי הי' לכבוד הרב כמו שירת הים או שהי' קורין השלישי עד אחר עשרת הדברות פשיטא דשרי. ואם רבו נתן לו רשות חייב לעלות ע\"כ:", + "הנהגות חיובים. להטיל גורל מי יאמר קדיש או מי יעלה לתורה שרי בשבת. מ\"א סי' שכ\"ב סק\"ט. ובענין הגורל כתב בס' ארחות חיים סי' שכ\"ב בשס ס' דברי גאונים שהביא דבר פלא שמצא בשו\"ת גאוני קדמאי דפוס ישן נושן שכ' באחים שחלקו עפ\"י גורל וז\"ל ובכ\"מ שיפול הגורל יטלנו ואין רשות לשום אדם מישראל לעבור על הגורל שאין הגורל אלא מפי שמים שנאמר ע\"פ הגורל תחלק הארץ. והעובר על הגורל כעובר על עשרת הדברות ע\"כ. ועי' בשו\"ת חו\"י סי' ס\"א שכתב שם שהגורל ידבק בו השגחה עליונה ע\"ש:
נוהגין לקרות למי שעתיד לצאת לדרך אחר שבת או שבא מן הדרך וכן נוהגין לחלוק כבוד לאורח נכבד לקרותו אבל אין דוחין שום חיוב. שערי אפרים:
ובשו\"ת מהר\"י מברונ\"א סי' ק\"פ כתב רגילים בריינו\"ס בימי הגדולים כל מי שקונה טלית חדש לקרותו לס\"ת לפרסם האיך זהירים בחיבוב המצוה:" + ], + [ + "טעם. דנהיגי עלמא למקרי אדם חשוב באחרונה. משום דבזמן המשנה לא בירך ברכה אחרונה אלא האחרון וגם הי' הגולל ס\"ת. תוי\"ט מגילה פרק ד': " + ], + [ + "טעם. שהחזן והקהל אומרים בקול רם חזק וכו' לכל המסיים ספר בתורה מהקוראים. כדאמרינן בבראשית רבה לא ימוש ספר התורה הזה מפיך מלמד שהי' ס\"ת בחיקו של יהושע. שאין אומרים הזה אלא למי שתופס החפץ בידו וכשסיים יהושע אמר לו הקב\"ה חזק ואמץ מכאן למסיים כל ספר וספר מחומשי התורה שאומרים לו חזק. אבודרהם:" + ], + [ + "עוד טעם. משום שהתורה נקראת תושיה שמתשת כוחו של אדם. ועוד דאמרינן פרק אין עומדין ד' דברים צריכין חיזוק ואלו הן תורה ומע\"ט וכו' שנאמר רק חזק בתורה ואמץ במע\"ט. פ\"ח סי' קל\"ט ס\"ק י\"א:" + ], + [ + "עוד טעם. שנוהגין לומר חזק בקול רם כשמסיים ספר בתורה. ע\"ד שאומרים אחר כל מס' הדרן עלך. כלומר השמר לך פן תשכח. או כמו שנוהגין לומר לחזן יישר כחך. כלומר גמרת מצותיך. יה\"ר שתזכה לעשות עוד מצות. ארחות חיים סימן קל\"ט. בשם שו\"ת מהר\"מ מינץ סימן פ\"ה:" + ], + [ + "טעם. שבשנת קביעות הש\"א פשוטה חקת בלק נפרדות ומטות ומסעי מחוברות. ולכאורה למה לא יהיו חקת ובלק מחוברות ומטו\"ת ומסע\"י נפרדות. לפי שיותר טוב שיקרא פ' פנחס בימי בין המצרים שבו מבואר חלוקת הארץ וכל המועדים והוא בשורה טובה לישראל בימים הללו שעתידין לירש הארץ והימים האלה יהיו לששון ולשמחה ולמועדים טובים. אגרא דפרקא אות רל\"ז. וע\"ל סעי' תש\"ל:" + ], + [ + "טעם. למה מפטירין בנביאים. לפי שגזרו על ישראל שלא יקראו בתורה וכנגד שבעה שהיו עולין לקרות בתורה ואין קורין פחות משלשה פסוקים עם כל אחד ואחד תקנו לקרות כ\"א פסוקים בנביאים ולא יפחות מהם ואם נשלם הענין בפחות מכ\"א כגון הפטרת שובה שהוא קטנה א\"צ לקרות יותר. ולכן נקראת הפטרה. לפי שהי' נפטרין בה מקריאת התורה. אבודרהם.*ותקנו למפטיר ז' ברכות דהיינו שתים מהם על קריאת התורה ואחת שלפני הפטרה אשר בחר בנביאים טובים וכו' ופותחת בברוך וחותמת בברוך. כי מברוך א\"י הבוחר בתורה הכל היא סיום הברכה הראשונ' וע\"כ אין לענות אמן אחר הנאמרים באמת כי הוא באמצע הברכה. וד' לאחרי' הר אשונ' פותחת בברוך וחותמת בברוך. ומה שמפסיקין כשמגיעין לכל דבריו אמת וצדק לא מפני שהוא סיום ברכה שלא תקנו אלא ז' ברכות ואם הי' זה סוף ברכה הוי להו ח'. אלא מפני שהי' נוהגין שם לומר דברי שבח וריצוי (כל העם הי' עומדין ואומרין. נאמן אתה הוא ה' אלהינו ונאמנין דבריך נאמן חי וקים שמך וזכרך תמיד ימלוך עלינו לעולם ועד. מסכת סופרים פי\"ג הלכה י'. ולא ידעתי מ\"ט הקלו בו ובטלוהו. יעב\"ץ) אע\"פ שאנו אין נוהגין כן בהפסקה מנהג אבותינו בידינו. לבוש סי' רפ\"ד סעי' א' ועי' ט\"ז שם ס\"ק א' דקודם שנתבטלה הגזיר' היו מברכין אנביאים ז' ברכות כמו אלו הי' קורין בתורה. ועי' שם עוד טעמים למה נקרא הפטרה:", + "קונטרס אחרון
מפטירין בנביאים. והפטרה אינו יוצא ידי חובה לשמוע אותה מן המפטיר אלא צריך לקרות מתוך הספר*ועי' פרמ\"ג סי' רפ\"ד סק\"ה שכתב דלכאורה כל שצריך עשרה צריכין לציית להקורא והם ישתקו דלהוי קריאה בציבור ומ\"מ כשקורין בלחש צייתי להקורא. ופי' שם א\"א סי' רפ\"ב סק\"ט: ש\"ע האריז\"ל. ובסידור יעב\"ץ כתב דהגדול שבצבור עולה למפטיר אע\"פ שכבר עלה וקרא פ\"א בשלישי או בששי אין בכך כלום. ועי' ט\"ה סעי' שכ\"ב בהשמטה:
ונוהגין שאין קטן מפטיר במרכבה ביום א' של שבועות. ולא בז' של פסח. ולא בשבת תשובה. עי' מ\"א סי' רפ\"ב ס\"ק י\"ב. וע\"ש ס\"ק י\"ד דה\"ה בשבת של חזון צריך לקרות להפטיר מי שיודע לקונן:
כתב הפ\"מ סי' תצ\"ד בשם א\"ר דראוי לומר הפטרת המרכבה דיום א' דשבועות בעמידה ע\"כ. ומשמע בשאר הפטרה רשאי לישב וצ\"ע.", + "וע\"כ אין לענות אמן. וכן אין לענות אמן אחר המעביר שינה עד שיחתום גומל חסדים. וכן אין לענות אמן אחר תיבות ובורא את הכל שבברכת יוצר אור. וכן אין לענות אמן אחר תיבות קונה שמים וארץ שבברכת מעין שבע בליל שבת קודש. לפי שאינו סיום ברכה ואין לענות אמן באמצע הברכה:" + ], + [ + "טעם. שהמפטיר בנביא צריך שיקרא בתורה תחלה שהרי לא נתקנה ההפטרה אלא כשלא קראו בתורה. מפני כבוד התורה. פי' אחר שחזר ההפטרה ליושנה והותר לקרות בתורה לא יהא כבוד התורה וכבוד הנביא שוה כלומר שאם יקרא המפטיר בנביא לבדו כמו הז' הקרואים בתורה לבדה הוי כבוד התורה וכבוד הנביא שוה. ולפי שאין המפטיר ממנין העולים שאינו קורא בתורה אלא מפני כבוד התורה ע\"כ מפסיקים בקדיש בין קריאתו לקריאת העולים. עי' לבוש סי' רפ\"ב סעי' ה' וט\"ז שם ס\"ק ב':" + ], + [ + "טעם. שאם חל ר\"ח להיות בשבת אין מסיימין בברכת הפטרה מקדש השבת וישראל וראשי חדשים. משום שאלמלא שבת אין נביא בר\"ח. ספר התניא סי' ל\"ה. וע\"ל סעי' תקפ\"ב:" + ], + [ + "טעם. שאם חל ר\"ח להיות בשבת מפטירין של ר\"ח ודוחי' הפטרה פרשת היום. לפי שראש חודש הוא לפרקים וכדי לעשות לו היכר. כמו כן בשבת וראש חודש וחנוכה לפי שחנוכה בא לפרקים תדחה הפטרת פ' היום ופרשת ראש חודש ומפטירים בחנוכה. ועוד שהרי המפטיר קורא בתורה בשל חנוכה וצריך שיפטיר מעין מה שקרא בתורה.*בספר קרבן שבת כתב בשם בעל כנסת הגדולה שכתב וז\"ל ואני נוהג בשבת שיש הפטורה מחודשת כגון הפטורה של שבת ר\"ח או שלפני ר\"ח או של חנוכה וד' פרשיות לחזור עם הפרשה הפטורה של שבוע. וביום השבת לקריא המחודשת עם המפטיר. ועי' רמ\"א סי' תכ\"ה סעי' ב' דאין דוחין ענייה סוערה משום מחר חודש: שם סי' ל\"ז:" + ], + [ + "טעם כשקורין שתי פרשיות ביחד מפטירין ההפטרה השייכה לאחרונה מלבד באחרי וקדושים מפטירין הלא כבני כושיים שהיא הפטרת אחרי מות. מפני שהוא כוללת כל הנזכר בשתי הפרשיות וגם שיגאלנו ממנה אחר ההקאה דבפרשת אחרי מות כתיב ולא תקיא הארץ אתכם כו' וכאן כתיב ביום ההוא אקים סוכת דוד הנופלת וגו'. לבוש סי' תצ\"ג סעי' ד'. וכתב שם וזה הטעם אפשר לטעם המנהגים. אבל נראה לי דטעות סופר הוא ולעולם מפטירין בשניי' משום דסליק מינה כו' (יע\"ש האיך נפל הטעות). ואם איישר חילי אבטל המנהג ולומר התשפוט גם בכפולין.*ועי' מטה משה אות תנ\"ד דכתב וז\"ל לעולם כשיש שני סדרות יחד מפטירין בשניי'. חוץ מאחרי מות וקדושים שמפטירין הלא כבני כושיים שהוא נרשם לאחרי מות. לפי שהתשפוט מיירי בתועבות ירושלים והואיל שיש באותו שבת שתי הפטרות. הגון הוא להניח ממה שיש בהו הזכרת תועבות ירושלם ולהפטיר באחרת מדאיתא במגילה ס\"פ הקורא עומד מעשה באדם א' שהי' קורא (פי' מפטיר) למעל' מר' אליעזר (פי' לפניו) בן אדם הודע את ירושלים תועבותיה וכ\"כ מפורש בירושלמי שהתחיל להפטיר לפניו כן. אמר לו עד שאתה בודק בתועבות ירושלים צא ובדוק בתועבות אמך. ובדקו אחריו ומצאו בו שמץ פסול ובירושלמי מפורש שנמצא ממזר. וא\"ת ואיך מפטירים כשהם מחולקים. וי\"ל אין הקפדה אלא כשיש אחרת עמה ושתיהם לפנינו שנפטיר בא' משתיהם נניח משל תועבות ירושלים לכבודה ונפטיר באחרת. אמנם בשאין אלא היא לבדה דמענין הסדר היא אין הקפדה ונפטיר בה ואין בכך כלום. וכן הוא במרדכי בפ' בני העיר כו' וכתבתי זאת לאפוקי דעת חכם א' כתב בספרו נדפס מחדש כי מנהג טעות הוא. ולבי אומר שאין לשבש ספרים חדשים גם ישנים [הערת המדפיס: ובספר שארית ישראל כתב בשם הרב הצדיק הקדוש מוהר\"ר מרדכי מטשארנאביל זצוק\"ל דאסור להגיה בספרים כי לכל טעות יש שורש כיון שבא באותיות בהספר ואפי' טעות דמוכח אסור למחוק כ\"א לכתוב מן הצד שזהו טעות הדפוס (כמ\"ש בשם הרמב\"ן יד המגיה בספרים תקצץ) וזהו טיעת עצי נשמה שע\"י הטעותין של הצדיק יש תיקון אפילו לעצי נשמה היינו אפי' אותם הנשמות שהם כעצים יבשים נשמה שהם שוממים ונעים ונדים ח\"ו הכל יש להם תיקון ויתהווה מטעות לשון נטיעה והכל ע\"י הצדיק ולכן צריך הצדיק האמת לומר כל הנוסחאות והגירסות שכתוב בהספר:] ומנהג ותיקים הוא וממנה לא תזוז עכ\"ל: ועי' מ\"א סי' תכ\"ח ס\"ק י'." + ], + [ + "טעם. שחייבו חז\"ל על כל אדם לקרות לעצמו בכל שבוע פרשת אותו שבוע שמו\"ת. כדי שיהא רגיל בתורה. לבוש סי' רפ\"ה סעיף א'. ודוקא פרשיות השבת ולא פרשיות יו\"ט אבל בארבע פרשיות שבאדר צריך להשלים שמו\"ת גם פרשיות הנקראת בהם (חוץ הסדרא דיומא) הגם שכבר השלים הפרשה בזמנה שמו\"ת (דברי חמודות אות מ\"ם בשם ת\"ה) ובזה יתכן לנו לשון לעולם ישלים אדם וכו' (מגיד תעלומה). ונהגו לומר אחר התרגום פסוק אחרון של הפרשה כדי לסיים בתורה. מ\"א סימן רפ\"ה ס\"ק א':", + "קונטרס אחרון
שיהא רגיל בתורה. ובספר קרבן שבת פ\"ה כתב בשם המטה משה וז\"ל שמעתי. הטעם. למה קוראים שנים מקרא וא' תרגום. מצד התורה שניתנה ג\"פ. פעם א' בהר סיני. ופעם ב' באוהל מועד. פעם ג' באר היטב. לכך השלישי תרגום נגד באר היטיב ע\"כ:", + "כדי לסיים בתורה. ובספר עבודת הקודש כתב שיחזור לקרותו ב' מקרא לבד ויקרא ההפטרה. ואם בשבת יקראו הפטרת שבת ור\"ח או מחר חודש הוא יקרא הפטרת הפרשה. ובסידור האריז\"ל כתב לקרות פ' וזאת הברכה שמו\"ת בערב שמחת תורה. ובשע\"ת סי' רפ\"ה סק\"ח כ' בשם האריז\"ל דיקראנה ביום הו\"ר:
ובספר ארחות חיים שם כתב בשם הרב הצדיק מוהר\"ר מאיר מסטאבניץ זצוק\"ל בעהמ\"ח סה\"ק אור לשמים עה\"ת שמי שקוצץ הצפרנים בע\"ש וגומר הפרשה שמו\"ת קודם חצות היום בע\"ש. אזי הוא מובטח לכל השבוע שלא יבוא לידו עבירות חמורות ר\"ל:
ועי' עטרת זקנים שם דצריך לקרות ב\"פ מקרא זולת מה ששומע מפי הש\"ץ. וכן כתב בשו\"ת מהר\"י מברונ\"א סי' ק\"ג משום דלא קיימא ביהכ\"נ רק לשמיעה ולא לקריאה. ומ\"א שם סק\"ח כ' דבדיעבד יצא. ועי' שע\"ת שם בשם מחזיק ברכה שאין לקרות שמו\"ת באשמורת יום הששי כי כתבו גורי האריז\"ל שאין לקרות תרגום בלילה ובספר לדוד אמת להגאון הקדוש מו\"ה חיד\"א זצוק\"ל סי' ח' דיש מי שכתב דלא יקרא תרגום בשבת:
ועיין הלק\"ט ח\"ב סי' ק\"ע שכתב המנוח בשם יפה תואר במד\"ר ר\"פ ויגש חילוק בין תרגום שהוא הלכה למשה מסיני לשאינו הלכה למשה. תרגום של תורה ושל נביאים הוא הלכה למשה מסיני. אבל תרגום של כתובים אינו הל\"מ אלא לפרש הענינים כפי הסברא. וכתובים לא תרגם יהונתן ב\"ע אלא רב יוסף. וכן עקילס הגר אינו אונקלוס ע\"ש:
ובספר הגהות מהרצ\"א להגאון הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל כתב על מה שכתוב בזוהר פנחס דף רנ\"ז ע\"א לית כל אלא צדיק דכתיב כי כל בשמים ובארץ ותרגם יונתן ב\"ע דאחיד בשמיא ובארעא ע\"כ. אין בידינו תרגומו על כתובים. ומן התימא הוא שהרי בתלמוד אמרו שלא הניחוהו מן השמים לתרגם כתובים. ועי' ליקוטים סעי' קפ\"א:" + ], + [ + "טעם. שנהגו לפסוק צדקה בעד המתים שכבר מתו מזמן רב כשמזכירין נשמות אע\"פ שאפשר שכבר קיבלו דינם. משום דכל ישראל ערבים החיים בעד החיים וביודעים ויש בידו למחות. אבל ברוצח ע\"מ כן פדאם קבלו עליהם שלא יהי' בזרעם שום רוצח שופך דמים ומש\"ה כתיב (דברים כ\"א) כפר לעמך ישראל אשר פדית כו' ובעוה\"ר דשכיחו מלבינים פני חבירו ברבים כאלו שופך דמים גורמים עון על יוצאי מצרים לכן ראוי לפייס וליתן צדקה ולהתפלל עליהם. פ\"מ סי' רפ\"ד ס\"ק ב' ועי' לבוש שם סעיף ז' ועי' ב\"י שם:", + "קונטרס אחרון
אשר פדית. בספר רבינו בחיי (שופטים) כתב וז\"ל כפר לעמך ישראל דרשו בפסיקתא אלו החיים שמתכפרין בממון החיים. ולמדנו מזה שההקדשות שנוהגין החיים להקדישם בעד המתים שיש בהם תועלת למתים וכ\"ש אם הבן מקדיש בעד אביו שהוא זכות לאביו. והוא הדין לאומר בשבילו קדיש או שום ברכה בביהכ\"נ בצבור:", + "ולהתפלל עליהם.*ובס\"ח סי' ק\"ע כתב מעשה בחסיד א' שהי' נודר בשביל נשמת קרוביו ואח\"כ הי' נודר הכל בסתם בשביל כל הנשמות. אמרו לו למה אתה עושה כן. אמר להם מפני שיש מהם שאני נהנה בזכותו ולא אהי' כפוי טובה כי בשבילם השם ייטיב לי: בספר נועם מגדים (חקת) פי' מה שאנו אומרים בנוסח התפלה דר\"ה אתה זוכר כו' ופוקד כל יצורי קדם. ע\"ד שכתבו כי המתים נידונין ג\"כ בר\"ה ויוה\"כ מי שיעלה למדריגה יותר גדולה או ברשעים בהקל עונשם. וזהו דנקט אצלם פוקד ע\"ד קפידה עיוני בעלמא משא\"כ החיים זוכר שנידונין ממש:" + ], + [ + "עוד טעם. כי גם לאחר מיתה יכולין הרוחות לחטוא ולהענש כענין רוח של נבות לכך נותנים צדקה בעד המתים. ואם הם זכאים אז יתפלל על הנותנים ועל אשר להם. סודי רזי וע\"ל סעי' תתרע\"א:", + "קונטרס אחרון
כענין רוח של נבות. בספר ראשית חכמה שער הקדושה פ' י\"ב כתב וז\"ל גרסי' במדרש רוחו של נבות היזרעאלי לא זכתה למחיצה עליונה אלא מפני שהרגו אחאב דם נקי ונדחה אח\"כ ממחיצת הקב\"ה מפני שהרהר לדבר כזבים שנאמר (מלכים א' כ\"ב) מי יפתה את אחאב ויעל ויפול ברמות וגו' ויצא הרוח ויאמר אני אפתנו וגו' ויאמר ה' צא. מאי רוח. זה רוחו של נבות. מאי צא. צא ממחיצתי. משום דובר שקרים לא יכון לנגד עיני:" + ], + [ + "טעם. שאומרים בשבת יקום פורקן ולא ביו\"ט. לפי שאין הרוחות בגיהנם פי' רוחות של רשעים במיתתן הם מזיקים כל תולדות קין שמתו נעשו נשמותיהן מזיקין וניתן להם רשות להזיק למחללי שבתות או אם היו עצבון בשבת או אפי' אינו מתעדן לכך רוח תחלואי רוחות בשבת ולכך סמך שיר של פגעים לשיר של יום השבת לכך אומר בשבת יקום פורקן ובריות גופא ולא ביו\"ט. ספר חסידים סי' תתש\"ע.", + "וטעם. שהוא בלשון ארמי. לפי שנתקן בבבל. אלי' רבה סי' רפ\"ד ס\"ק י\"א:" + ], + [ + "טעם שנוהגין שהש\"ץ מחזיק בידו הס\"ת ביום השבת כשאומר יקום פורקן. כיון שכוונת הש\"ץ אז להתפלל על לומדי תורה וע\"כ מחזיק הס\"ת בידו הוה כמו לולב בזמנו. ט\"ז סי' צ\"ו ס\"ק א':" + ], + [ + "טעם. שאומרים אב הרחמים בשבת שמברכין ר\"ח אייר ור\"ח סיון. לפי' שאז היו צרות קשות לאחינו בני ישראל וכמה קהלות קודש נחרבו בעוה\"ר בשנת תתנ\"ו לאלף ה'.*ובספר ערבי נחל פ' מסעי כתב בשם תשובת מוהר\"ם שקבלה איש מפי איש שהנהרג על כבוד הש\"י אינו מרגיש יסורין כלל ע\"כ. והטעם. כי בהיות אותו היוצא ליהרג מתלהב בחשק נמרץ שיהרג על קדושת שמו ית' הוא מעלה כל חושיו ועולה המעשה שלו בהתלהבות ההוא אל עולם המחשבה עד שמתלבש כולו במחשבה ואדרבה יש לו תענוג מאחר שהדבר ההוא שחשק תמיד נתקיים ויצא לפועל וכמאמר ר\"ע כל ימי הייתי מצטער כו' ע\"ש:
ובשם הרה\"ק מוהר\"ר שלמה מקרלין זללה\"ה שזה השיב הקב\"ה למ\"ה כך עלה במחשבה. היינו שכך עלה במחשבה של ר\"ע שהי' מצפה ומשתוקק לזה ועשיתי רצונו ואעפ\"כ הואיל סנגוריא של מ\"ה דגמירי דהרוגי מלכות נתחלף צורתם וכל היסורים נעשו לשרי הצבא שנתחלפו צורתם ע\"כ:
ובספר עמוד העבודה מהרב הקדוש מוהר\"ר ברוך מקאסוב זצוק\"ל דרוש המחשב' כתב וז\"ל והנה שמעתי שבדורינו העלילו הגוים דם שקר על איש קדוש אחד שנהרג על קידוש שמו ית' ותחבו בו עמוד של עץ מתחתיתו בפנימיות גופו בחוזק יד שנקבו כל בני מעיו ונתגלה ראש העמוד אצל אזנו וזה הי' סמוך לליל שבת וכל השבוע הזאת לא טעם כלום כי התענה כל הששה ימים וסמוך לקידוש הרגוהו וקודם מיתתו הי' מזמר שירות ותשבחות באהב' עזה ושאלוהו אם מרגיש איזה כאב והשיב שעד עתה לא הרגיש כ\"א עכשיו בעת ששאלוהו אם מרגיש או לא. וכל זה מרוב דביקות מחשבתו באהב' עזה ועצומה בבורא ית' ומרוב שמחתו בשעשועי נשמתו העתידה לבא לאחר שעה מועטת בג\"ע לכן לא הי' אז הרגשה לחושיו הגשמיות וסיבת פירוד והסתלקות חייו מגופו לא הי' ע\"י הריגה אלא הוא המית א\"ע ע\"י דבוק מחשבתו בו ית' ונשארה דבוקה שם וכסבורין הגוים שע\"י הריגה נפרדה נשמתו מגופו ע\"ש:
ועי' כל בו סי' ס\"ז בשם הר\"מ כשאדם גומר בדעתו לעשות תשובה ולקבל יסורים לקדש ה' ית' כל מה שעושין לו הן סקילה שריפה קבורה חיים הן תליה אינו כואב לו כלל ומביא ראי' מן המסורת הכוני בל חליתי הכוני פצעוני כלומר כשהם הכוני פצעוני לא הי' כואב לי הכוני בל חליתי. וגם ראי' מספר היכלות שר' חנינא בן תרדיון הי' במקום קיסר ו' חדשים והרג ב' אלפים דוכסים והגמונים לסוף ו' חדשים נלקח למעל' ושרפו אדם אחר כדמותו במקומו ותדע שכך הוא שאם הי' נוגע אפילו באבר קטן לאיש הי' צועק אפי' אם הי' בדעתו לעכב א\"ע מלצעוק לא הי' יכול ורבים מוסרין עצמן לשריפה על קדוש השם ואינם צועקים לא אוי ולא אבוי. והר\"ף ז\"ל כתב ואומר העולם שאם כיון שם המיוחד בתחיל' מובטח שיעמוד בנסיון ולא יכאב וזהו שאמרו ז\"ל כל מי שגמר בלבו לקדש את השם אינו טועם טעם יסורין עכ\"ל:
ובספר בינת משה מהרב הקדוש מוהר\"ר משה אליקים בריעה מ\"מ דק\"ק קאזיניץ זצוק\"ל כתב על פסוק (תהלים ס\"ז) יאר פניו אתנו סלה וז\"ל וידוע הגם שלפעמים בא ח\"ו איזה גזירה וצער על ישראל האמת הוא כי מאתו לא תצא הרעות וכל טוב גנוז בגיי' אלא שלעינינו נראה שהוא לא טוב אבל באמת הוא טוב לנו וכאשר סיפר לנו בימי מוח\"ז הה\"ק מוהר\"ר אלימלך זצוק\"ל שבימיו נגזרה גזירה קשה על ישראל ר\"ל והי' מתאמץ בתפל' בכל עוז לבטלה במסירת נפשו עד שנגלה אליו רבו הקדוש מו\"ה דוב בער זצ\"ל מ\"מ דק\"ק ראוונע ואמר לו לא אמרתי לכם התפללו בעדי כי כל הימים אשר אנכי חי אני מעכב כל הגזירות. וישאלהו הלא גדולים צדיקים כו' יותר מבחייהם מתפלל גם עתה בעדינו. ויענהו כל עוד היותי חי בעוה\"ז ולפי מראה עיני הבשר שלנו הי' נחשב לצער והייתי יכול לעכב אבל פה בעולם העליון אני רואה שהכל טובה וכי אעכב מלהטיב לישראל. נמצא יש טובות שהם בנסתר אבל יש טובות הנגלים לנו ולבנינו שגם בעיני בשר רואים שהכל טובות בחוש כמו נסי חנוכה ושארי הנסים ובקשתינו שיתן לנו טובות נגלים. ולכן חילה נעים זמירות ישראל שיאיר פנייתו אלינו בבחי' הרחמים הנקרא פנים. ואמר אתנו סלה ר\"ל רחמים כאלו שגם אתנו יהי' נחשבים לרחמים גמורים מעולם העליון הנקרא סלה: (ואפי' יש שם מילה או חתונה אומרים א\"ה פ\"מ סי' רפ\"ד ס\"ק ח'). מחצית השקל שם:", + "קונטרס אחרון
כל ימי הייתי מצטער. ואית גרסינן בגמרא אמרו לו תלמידיו רבינו ע\"כ ותו לא. ופי' בס' תשואות חן בשם דודו הרב רבי ליב פאליק ע\"פ מה שכתב האריז\"ל שהשם תכ\"ה משם ע\"ב הוא מסוגל להריגת השונא ובשם זה הכה משה את המצרי ולזה כאשר אמר משה לרשע למה תכ\"ה רעיך השיב לו הלהרגני אתה אומר כאשר הרגת את המצרי ע\"ש. והנה ר\"ע הי' מאריך באחד ואמרו לו תלמידיו ע\"כ ותו לא למה אתה מאריך באחד מוטב אמור עוד ואהבת את\" ה\" אלהיך\" ותכוון בסופי תיבות של את ה' אלהיך שם תכ\"ה ותהרוג בזה את השונא ותנצל והשיב להם כל ימי הייתי מצטער ע\"ז וגו':
ובספר מדרש אליהו דרוש ב' פי' בשם גדול א' הפסוק והוא באחד ומי ישיבנו ונפשו אותה ויעש עפ\"י מאמרם ז\"ל שכל ימיו של ר' עקיבא היה מתאוה למות באחד כמו שאמר לתלמידיו כל ימי הייתי מצטער על זה עכשיו שבא לידי לא אקיימנו באופן שיצתה נפשו באחד. ולזה אמר והוא באחד שרבי עקיבא נתאוה למות בא' ומי ישיבנו מלעשות כן מאחר שנפשו של ר\"ע רצה כך ויעשה לו הקב\"ה תאותו כי הוא רצון יראיו יעשה:
ובספר ברית אברם (נח) כתב עש\"ה ל\"ך תיב\"ת עצי גופר. ס\"ת למפרע שם תכ\"ה להרוג את המזיקין בשם שהרג משה את המצרי. וזש\"כ תיבת לך שנראה לכאורה כמיותר כיון דכתיב אח\"כ ובאת אל התיבה כו'. אלא כדי לרמז על שם הנ\"ל. מש\"ז אמר בלשון לך שג\"כ פירושו בשבילך שלא יהרגוך רשעים. וז\"ש התרגום ואגין ה' במימרי\"ה. דהיינו במה שאמר השם הנ\"ל.
ובספר אגרא דכלא (בראשית) כתב דהשם הקדוש כה\"ת סגולתו להנצל מכל אויב ואורב והוא חילוף שם שד\"י באותיות של אחריו ונרמז זה בתוך קללת הנחש ואיבה\" אשית\" בינך\" ס\"ת שם הקדוש הזה להינצל מכל המקטריגים והמזיקין מסטרא דנחש הקדמוני. והוא בס\"ת הפסוק כי לא עזבת\" דורשיך\" ה\" ובר\"ת \"כל \"הנשמה \"תהלל. והשם הזה מסוגל להריון ושלא תפיל אשה פרי בטנה ונרמז בס\"ת הנך\" הרה\" וילדת\" בן.
ובספר מגלה עמוקות פ' שמות כתב דכל המכוון בשם זה ניצל מאדם רע כל אותו היום. ולכן סדרו לי' בסוף סידורא דקדושה כי לא עזבת\" דורשיך\" ה\" ויבטחו בך יודעי שמך כי ע\"ז השם מדבר. והוא סוד הת\"ך ששלחה אסתר למרדכי שהוא צדיק שכל דברי המלכות נחתכין על פיו להמית אדם רע בליעל שהוא המן הצר הצורר את היהודים. וכן בזה הפסוק ויבטחו בך \"יודעי \"שמך \"כי ר\"ת יכ\"ש והוא סוד מופלא בריך רחמנא שבשני ענינים אלו הרג משה את המצרי ע\"ש:
ובספר דבש לפי מערכת מ' אות כ' כתב בשם ס' קב הישר דהרגו בשם יכ\"ש. והוא ס\"ת מי\" שמך\" לאיש\" וגם רבינו האריז\"ל יש מי שכתב משמו דהרגו בשם יכ\"ש ע\"ש. ובאות ה' כתב דמה שאמרו כמה זמני נתן עיניו בו ועשאו גל של עצמות אינו מסוג הורג בשם רק היו מכוונים איזה כונה להמשיך ניצוץ קדושה שיש ברשע אליו ונשאר גל של עצמות:
עוד כתב בספר תשואות חן (פקודי) וז\"ל איתא בכוונת האריז\"ל בסוד הקטורת שהסגולה לבטל מותנא הוא שם משה במילואי מ\"ם שי\"ן ה\"א בצירוף שם מע\"ב שמות מה\"ש שהוא גימט' האמת ומאותיות מות נעשה האמת ע\"כ:
ועפ\"י פי' בספר דגל מ\"א (פ' קרח) הפסוק וישב אהרן אל משה והמגפה נעצרה. דלכאורה קשה הא לא אמר לו כלום כששב אליו ואמאי הוא תולה בחזרת אהרן אל משה עצירת המגפה ורש\"י ז\"ל תירץ זה ע\"ש. רק הכוונה בדרך רמז כי ידוע דאיתא בכוונת לעצור המגפה ולבטלה ע\"י שם מה\"ש שהוא במילואו מספר מות ונמתק ע\"י אלופו ש\"ע ונעשה ואמת ע\"ש. והוא שמרמז וישב אהרן אל משה היינו זה השם עי\"ז והמגפה נעצרה:
ובספר עולת החדש כתב בשם האריז\"ל בכוונת ביקור חולים דהשם הזה סגולתו להיותו רופא חולים. וזה כוונת מאמרם ז\"ל הנכנס לבקר את החולה בשבת אומר \"שבת \"הוא \"מלזעוק ר\"ת למפרע מה\"ש השם הקדוש המסוגל לרפואה וזה ורפואה קרובה לבוא:", + "שנתחלף צורתם. ובספר מדרש אליהו כתב עפ\"י מה שכ' בעמק המלך שבשעה שהביאו לר\"ע לפני הקיסר להורגו אמר שם והניח לקיסר במקומו והוא ישב במקום הקיסר כדמותו וזה שהשיב הקב\"ה למשה כך עלה במחשבה. זה שאתה חושב שהורגים אותו. ג\"כ עלה במחשבה של בריות שהורגים אותו. אבל אינו כן שהקיסר נכנס במקומו והוא עולה לשמי מרומים:" + ], + [ + "טעם. למה אומרים אשרי בשבת אחר קריאת ס\"ת בקול רם יותר מבשאר ימים. משום ראשי תיבות שבו והם אלו אשרי אחר ששת ראשונים ימים. ישבי יום שביעי בחר יה. ביתיך ברכת יה תמלא יין כוס. עוד עופות ובשר דגים. יהללוך. ישלש הסעודות לבוש לבנים וחלף כסותך. סלה סליקא לעשות הבדלה. עי' לבוש סי' רפ\"ו שמצא כן בשם ר\"ת וכתב עליו דה\"ה ביו\"ט ויהיה ר\"ת ישבי יום שבתון בחר יה ע\"ש: ", + "קונטרס אחרון
יום שביעי בחר יה. במדרש ויקרא פכ\"ט כל השביעין חביבין לעולם. למעלן השביעי חביב. שמים ושמי השמים וכו' וערבות. וכתיב סולו לרוכב בערבות ביה שמו. בארצות שביעית חביבה זו ארץ ישראל. ז' שמות הן ארץ. אדמה וכו' ותבל. וכתיב והוא ישפוט תבל בצדק (ותבל היינו א\"י שהיא מתובלת מכל הארצות שכל הארצות מה שיש בזו אין בזו. אבל א\"י אינה חסרה כלום). בדורות שביעית חביב. אדם שת וכו' חנוך וכתיב ויתהלך חנוך את האלהים. באבות שביעי חביב. אברהם. יצחק. יעקב וכו' משה. וכתיב ומשה עלה אל האלהים. בבנים השביעי חביב שנאמר (ד\"ה א' ב') דוד השביעי. במלכים השביעי חביב. שאול וכו' אסא. וכתיב ויקרא אסא אל ה'. בשנים שביעי חביב שנאמר והשביעית תשמטנה ונטשתה. בשמיטים שביעי חביב. שנאמר וקדשתם את שנת החמישים. בימים שביעי חביב. שנא' ויברך אלהים את יום השביעי. בחדשים שביעי חביב. שנאמר בחודש השביעי בא' לחודש. וכתב בס' שפתי צדיקיס (בשלח) בשם הרב הצדיק הקדוש מאפטא זצוק\"ל. הטעם. שאוהב השי\"ת השביעית. מפני שהוא יתברך מחבב מלכותו שהיא מדה השביעית. וע\"ל בהשמטה לסעי' תרי\"ד:" + ], + [ + "טעם. כשעושין מי שבירך עבור החולה מזכירין אותו על שם אמו. הוא ע\"פ שהקשה בזוהר על הכתוב והושיעה לבן אמתך וכי לא הי' בן ישי למה לא הזכיר אביו. מכאן הוציא רשב\"י ע\"ה כי כשיבא האדם ליזכר אצל ב\"ד שלמעלה. יזכיר דבר שהוא ודאי יותר ולכך הזכיר אמו.*והנה במלא רחמים לב\"מ מזכירין על שם אביו ואם קבלה הוא נקבל. ובמעב\"י לא משמע כן.
ובספר אהבת שלום (וירא) כתב וז\"ל טוב להזכיר בשבת קודש בכל פעם השם שבת כי שבת הוא שמא דקב\"ה דהוא ושמו חד. וזהו כוונת אמרם ז\"ל הנכנס לחולה בשבת אומר שבת הוא מלזעוק ורפואה קרובה לבוא. פי' ע\"י זעקת השם שבת עי\"ז מעוררין הקדושת שבת קודש שהוא צרורא דלעילא דבי חיי כולא ועי\"ז רפואה קרוב' לבוא מאילנא דחיי:
ובספר מאור עינים כתב מה שאומרים שבת הוא מלזעוק ורפואה קרובה לבוא. ואין אומרים מלהתפלל לפי דלרפאות איזה דבר צריך לאסוף סממנים מכאן ומכאן ויש סמנים שצריך לאסוף ממדינות רחוקות. והנה שבת הוא עולם האחדות וכל העולמות מתעלים ולכן אינו צריך לאסוף סממנים מכאן ומכאן מפני שהוא עולם האחדות. נמצא כאן יש הכל כי שבת היא הגמר כמאמר ויכל אלהים ובהגמר כלול הכל. וזה שבת הוא מלזעוק לשון אסיפה. ר\"ל שאינו צריך לאסוף הסממנים כנ\"ל ולכן ורפואה קרובה לבוא שאינו צריך לאסוף ממדריגות רחוקות:
ועי' שע\"ת סי' רפ\"ח סי' י\"ג בשם שו\"ת נחלת שבעה שעשה מעשה לברך החולה בשבת בבהכ\"נ אעפ\"י שהחולה לא הי' שם בעיר רק בישוב שהי' רחוק מהלך שעה ויותר. ודלא כלקוטי מהרי\"ל שכתב שאין לברך כשאינו בעיר דשמא מת או הבריא ע\"ש. ובס' ארחות חיים סימן קי\"ט כתב בשם ס' מאורי אור דחולה שלא במקומו שיש חשש תפילת שוא ח\"ו נראה באינו מוטל על ערש דוי שרי תוך מהלך ים שאם מסוכן ח\"ו שכיח שישמע מעוברי אורח ובשכיב מרע ממש אפי' במקומו אסיר רק בידיעת שעה מועטת וראיתי מעשה וזכרתי הלכה: מעולפת ספירים יום עשירי אות כ\"ב:" + ], + [ + "טעם. מה שיסדו בתפלה שמתפללים על החולה ר\"ל שתשלח מהרה כו' רפואת הנפש ורפואת הגוף. מה מקום לתפלה רפואת הנפש. עפ\"י מה דאיתא (נדרים מ\"א) אין החולה עומד מחליו עד שמוחלין לו כל עונותיו שנאמר הסולח לכל עונכי הרופא לכל תחלואיכי. וזהו שמתפלל על רפואת הנפש דהיינו שימחול לו הקב\"ה עונותיו ואחר זה יוכל להיות רפואת הגוף.*ובספר תוי\"י (יתרו) כתב וז\"ל כ' הרמב\"ם בפ\"ב מהל' דעות כמו שיש חולי הגוף הטועמים מתוק למר כך יש חולי הנפש ע\"ש. א\"כ כמו בחולי הגוף כשלא אכל כמה ימים ונתקלקל האצטומכא גם חיך האוכל יטעם מתוק למר כך חולי הנפש כשלא למד כמה ימים חיך הלומד יטעם מתוק למר אח\"כ:
ובספר דברי תורה כתב בשם ס' הפלאה וז\"ל ודע שחולי הנפש כחולי הגוף. והנה דרך העולם שאדם ירא שלא יבוא לידי חולי. אבל בבוא החולי מי האיש שיירא ויפחד מהרפואה. אדרבה יוחיל ויצפה אל הרפוא' שתבוא. כך החטאים הם חולאת הנפש והיסורים הממרקים העונות הם הרפואה לנפש. ורפוא' בדוקה הוא. א\"כ איך יעלה על לב המשכיל שיירא מן הרפואות. היינו מן העונשים שבלי ספק הם מכפרים עונות והם טוב ומתוק מהשי\"ת רק צריך לירא ולפחד מן החולי. היינו מן החטאים. וזה מכונה בשם יראת חטא ע\"כ: אמרות טהורות. " + ], + [ + "טעם. ענין הנוסח בבקשת הרפואה. שישלח השי\"ת רפואה שלימה מן השמים מה שלא יאמר כן בשום בקשה אחרת. כי האדם נברא מד' יסודות. עפר. רוח. אש. מים. וסיבת החלאים ר\"ל יתהוה מפני שהיסודות לא ימשלו בשוה ואחד גבר על חבירו ואין שלום ביניהם. והנה בפסוק ויקרא אלקים לרקיע שמים. פירש\"י שמים. אש ומים. אף שהם מתנגדים זה לזה ערבן הקב\"ה ועשה שלום ביניהם וברא מהם שמים. וזה שאנו מבקשים רפואה שלימה היינו שיעשה שלום בין היסודות וכמו שעשה בשמים וזהו מן השמים. בוצינא דנהורא:*ובספר שפתי צדיקים פ' בראשית כתב בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקארעץ זצוק\"ל שבהתור' נרמז כל מיני רפואה שבעולם וסגולות כמו מעשה שאירע באדם אחר שיצא דם מחוטמו בלי הפסק ונתרבה החולה רח\"ל עד שהרופאים נלאו לבקש רפואות לזה ונתייאשו ממנו והי' החולה הזה מצוה מחמת מיתה וכל ב\"ב היו בוכים ונזדמן אחד וירא את הצרה הגדולה כי החולה נוטה למות וילך מהירות לבית היין ולקח מדה אחד יין טוב וחזק וצוה לחולה לשתותו בלי הפסק ותיכף בשתותו היין נתרפא ונפסק הדם וישתוממו הרופאים והללו את ה' אשר ברא על העולם מיני סגולות ורפואות וכשהרצו הדברים לפני הרב הצדיק וכו' מוהר\"ר פנחס מקארעץ זצוק\"ל הראה להם איך שהרפוא' זו נרמז בהתיר'. ודם ענבים סותו. סותה הוא לשון רפואה מלשון אסוותא בדרז\"ל בכמה מקומות: ", + "קונטרס אחרון
שיעשה שלום בין היסודות. בספר תולדות יצחק להרב הקדוש מוהר\"ר יצחק אייזיק ז\"ל ראב\"ד דק\"ק מונקאטש (בראשית) כתב שמעתי בשם הרב הקדוש מו\"ה אורי מסטרעליסק זצוקלה\"ה איך שפעם אחת נתנו לו קאווע לשתות ונתנו לו ג\"כ חתיכת צוקער למתק הקאווע. ולקח הצוקער והחזיקו בידו. ובידו השנית שתה הקאווע בלי צוקער. ואח\"כ פתח את ידו והראה להאנשים שאצלו את חתיכת הצוקער איך שהוא כחתיכת עפר בעלמא ואין בו שום מתיקת כלל והי' הדבר לפלא בעיניהם. ואמר להם שהסיב' לזה הוא. כי הנה כתיב אין שלום בעצמי מפני חטאתי. כי הטעם שיש פירוד וחילוק בין כחות הנפש באיברי האדם וחושיהם הוא מפאת חטא אדה\"ר אין ביניהם שלום. זה הוא הסיבה שאין יכולים לראות רק באבר העין. ולשמוע רק באבר האזן. וכמו כן בשארי החושים. אבל מי שמתקן כל החטאים עד שורש נפשו לגמרי בחטאו של אדה\"ר הנה נעשה שלום באיבריו ועצמותיו. ולזה הוציא כל המתיקות מן הצוקער אף שלא בא כלל לתוך פיו וזה מפורסם אצל אנשיו של הצדיק הנ\"ל:" + ], + [ + "טעם. שאומרים יהללו כשמחזירין הס\"ת למקומה. לפי שבברכת התורה משתחוים לכבוד התורה אומרים יהללו להודיעך שלא בשביל אלהות שבתורה הוא משתחוה ששכינתו שורה עליה ולא בשביל שגם הוא אלוה שהרי נשגב שמו לבדו. רוקח סי' שי\"ט ועי' מ\"א סי' קל\"ט ס\"ק ו' וע\"ל סעי' תת\"ז:" + ], + [ + "טעם. שאומרים בשבת שחרית בשעת חזרת ס\"ת מזמור הבו לה' בני אלים כו'. משום שנתקן על ס\"ת סמוך למוסף כי שבע דמוסף כנגד ז' קולות כו' אבל בחול או ביו\"ט וחש\"מ מנהג בורות הוא מי שאומר אותו. פ\"מ סי' רפ\"ד ס\"ק ב':" + ], + [ + "עוד טעם. שנוהגים לומר בהכנסת ס\"ת בשבת בשחרית מזמור כ\"ט. מצד שיש בו קולות דמתן תורה הקדושה וכולי עלמא מודים דבשבת ניתנה תורה הק'. אשל אברהם סימן קמ\"ט:" + ], + [ + "טעם. שבמוסף של שבת בתכנת שבת*בש\"ע האריז\"ל כ' שצ\"ל תקנת בק' ולא בכ'. נאמר בדרך תשר\"ק. כי בחול הכל בלבושים עד\"מ הא' מתלבש בב' והב' בג' וכן כל האותיות עד ת' ובשבת הוא דביקות העליון בלי הפסק אומרים בתשר\"ק דרך פשיטות הלבושים. ישמח משה פרשת נח בשם האלקי מוהר\"ר ישראל בעש\"ט זצוק\"ל:", + "קונטרס אחרון
שבמוסף של שבת. מי שטעה והתפלל מוסף של שבת במקום מוסף שבת ור\"ח נכון שיכוין עם הש\"ץ תיבה בתיבה. זכור לאברהם אות ת':" + ], + [ + "טעם. שאומרים בשבת בקדושת מוסף כבודו מלא עולם משרתיו שואלים זה לזה איה מקום כבודו כו' ולא בחול. לפי שבימי החול אין האור א\"ס ב\"ה שופט בעולם התחתון רק בצימצום גמור כמבואר בסה\"ק והמלאכים הקדושים כשאומרים קדושה הם עונים למעלה מתנשאים לעומת השרפים ואומרים ברוך כבוד ד' כו' אבל ביום השבת ק' אז יש עלי' לכל העולמות ונתרבה אור א\"ס ב\"ה להאיר גם בעולמות התחתונים כמ\"ש והשער הפונה מזרח סגור יהי' כל ששת ימי המעשה וביום השבת יפתח כו' ונתמלאו כל העולמות מאור א\"ס ב\"ה ולכן משרתיו שואלים זה לזה אי' מקום כבודו להעריצו. בשם הרב הק' מוהר\"צ מדדיטשוב זללה\"ה:", + "קונטרס אחרון
כבודו מלא עולם. עי' לבוש סי' תכ\"ג סעי' ג' שכתב הטעם שא\"א כבודו מלא עולם במוסף של ר\"ח. לפי שדרך להתפלל בר\"ח תפלת מוסף בבוקר קודם ג' שעות על היום ואין לומר עדיין כבודו מלא עולם. כי בשלשה שעות ראשונות הוא יושב ומתבודד ועוסק בתורה. ובשנייה הוא יושב ודן את כל העולם כדאי' פ\"ק דע\"א ושייך לומר כבודו מלא עולם. וזהו דוקא בשבתות וי\"ט שמתפללין המוספים אחר שלשה שעות על היום אומרים אותו אבל בר\"ח שמתפללין מוסף בבוקר קודם ג' שעות אין לומר אותו:
ובספר זאת זכרון כתב שמעתי מר\"ז שיחי' דמה שמלאכי השרת אומרים תמיד מלא כל הארץ כבודו. וחוזרים ואומרים אי' מקום כבודו וכי שקרו קודם ח\"ו. אלא דבאמת לית אתר פנוי מיני' ית' סובב כל עלמין וממלא כל עלמין ותחות כל עלמין ולעילא מכל עלמין ובכל אתר*בספר דברת שלמה מהרב הצדיק הקדוש מוהר\"ר שלמה לוצקיר זצוק\"ל מ\"מ דק\"ק סקאהל (וישב) כ' שמעתי ממורי זלה\"ה בא\"ס ב\"ה אין שום תנועה כי להיכן יתנועע: רק האמת שאין מושג כבודו ית' הגם שמצמצם אורו ית' שיהי' קיום להעולמות הוא בערך הנבראים. משא\"כ בעצמותו ית' אין שום שינוי כלל:
והנה במדריגה קטנה נראה שמרגישין ומבינים שכבודו מלא עולם כאשר הוא באמת. ובמדריגה יותר עליונה מבינים שאינו מושג אורו ית' כי משיג מעולמות עליונים יותר ושם הוא רוחנית יותר. והנה טוב להתנהג כאשר הוא במדריגה כן ישבח הבוב\"ה לפי הבנתו באותו עולם שהוא בו באותו זמן. הגם שאין זה שבת לפי עולם העליון. וכשהוא במדריגה יותר עליון ישבח כפי הבנתו שבת הבוב\"ה. ובאמת לפי כל שבח אין כערכו ית' ע\"כ מלאכי השרת משבחים מלא כל הארץ כבודו. ואומרים ברוך כבוד ה' ממקומו. פי' ממקום גילוי שכינתו ית'. ובשבת קודש וי\"ט בעליות העולמות יותר משיגים אור יותר אומרים אי\"ה מקום כבודו שמשיגים. הגם שמכה\"כ הוא נעלם וא\"א להשיג אורו. ובחול הגם שיודעים כבר שאי' מקום כבודו שנודע להם בשבתות אינם אומרים רק מה שמבינים לשבחו באותו זמן ע\"ש:
כתב בספר בני יששכר מה שאנו אומרים במוספין ואת מוסף יום השבת הזה נעשה ונקריב. ובר\"ח ואת מוסף יום ר\"ח הזה נעשה ונקריב. הנה תיבת הזה אינו מובן. והוא עפ\"י מש\"כ הרב הקדוש הרמ\"ע ז\"ל בעל ע\"מ שלעתיד לבוא ב\"ב נצטרך להקריב כל הקרבנות שחסרנו כל ימי גלותינו. דהיינו כשיגיע ר\"ח ניסן נצטרך להקריב כל הקרבנות המוספין של כל ראשי חדשים של ניסן של כל ימי הגלות. וכן בשבתות למשל בהגיע שבת פ' נשא נצטרך להקריב כל הקרבנות המוספין של כל ימי הגלות של שבתות האלו ע\"כ. ולפ\"ז ידוקדק היטב שבאמת נעשה ונקריב מוסף השבת הזה ור\"ח הזה ע\"ש:" + ], + [ + "טעם. דבשבת בשחרית אומרים ממקומך. ובמוסף ממקומו. לפי דבשחרית עדיין הם ג' שעות הראשונות שישב הקב\"ה על כסא כבודו וזן את כל העולם כולו מקרני ראמים ועד ביצי כנים ושייך לומר לשון נוכח. אבל במוסף כבר עמד מכסאו וישב עלכסא דין ודן כי סתם מוסף בשניות אנו מתפללים שיפנה מכסא דין לישב בכסא רחמים. ולכן ביום הכפורים שהוא דן את כל העולם כולו אומר בכל הד' תפלות ממקומו. מטה משה אות תתע\"ב ועי' לקמן סעי' תשנ\"ח:" + ], + [ + "עוד טעם. שאומרים בשבת במוסף ממקומו. לפי שכבר הרבו בשירות ותשבחות ואז הכסא כבוד עולה ונגבה. וכן ביו\"כ לפי שבו ביום מרבים בתפלה ותשבחות ע\"כ אומרים בכל ארבע תפלות ממקומו. שם:" + ], + [ + "טעם שאומרים במוסף שבת ויו\"ט שמע ישראל ואני ה' אלהיכם שהוא ראש וסוף של ק\"ש. לפי שבימי רב גזר יוזגדר מלך פרס שלא יקראו ק\"ש מה עשו חכמים שבאותו הדור תקנו להבליעו בין הקדושות רישא שמע ישראל וסיפא אני ה' אלהיכם ולמה תקנו לומר בהבלעה כך כדי שלא תשתכח ק\"ש מפי התינוקות ובקשו רחמים מן השמים ובא תנין בחצי היום ובלע יוזגדר מלך פרס בבית משכבו ובטלה הגזירה אמרו חכמים שבאותו הדור לא נבטל שלא לאומרה בקדושה כלל כדי שיתפרסם הנס לדורות אלא נקבע אותה בתפלת המוספין ובתפלת נעילה שאין שם ק\"ש כלל. ב\"י סי' תכ\"ג בשם הגאונים. ומה שלא תקנוהו בר\"ח. שאין שם כ\"כ עם כמו בשבת ויו\"ט וליכא פרסומי ניסא. לבוש שם סעי' ג':" + ], + [ + "טעם. מה שאנו אומרים אדיר אדירנו בכל יו\"ט ולא בשבת. משום דשבת מרמז נגד העולם האצילות וי\"ט נגד עולם הבריאה. ובעולם הבריאה הוא המרכבה עם הדגלים לזה אומרים אדיר נוטריקון \"אפרים \"דן \"יהודא \"ראובן שהן המה הדגלים.*אחר התפלה יאמר הש\"ץ השיר של אנעים זמירות במתון ואומרים אותו בחילוף, פסוק א' הש\"ץ ופסוק א' הציבור, אך נהגו שהצבור אומרים כ\"א בלחש הפסוק של הש\"ץ וכן להיפוך הש\"ץ אומר בלחש הפסוק שאומרים הצבור ושמעתי מהרב הצדיק הקדוש מבאביב זצ\"ל בשם זקינו הגאון הקדוש מצאנז זצוק\"ל שבאם לא התפלל בעצמו לפני התיבה לא הי' אומר הש\"ץ השיר אנעים זמירות מטעם שאומרים אותו במהירות ולא יוכלו הצבור לומר הפסוק שאומר הש\"ץ וכן להיפוך רק אם התפלל בעצמו הי' אומר כל השיר של אנעים זמירות כדי שכל הצבור יוכלו ג\"כ לומר כל השיר. וכן הוא הי' נוהג. ובס' קיצור של\"ה דלכך נקרא שיר היחוד שיר הכבוד. שיאמרו כמו שיר בנחת. ולכך הרבה חכמים בטלו מלומר שיר היחוד מאחר שהוא רבוי תוארים ושבחים ונרמזו בו סודות נפלאות: אוהב ישראל: " + ], + [ + "טעם. שקורין הקידוש של שחרית בשבת קידושא רבא. לפי שאינו עיקר כקידוש של לילה וזוטר שיעורי' כדקרינן לסומא סגי נהיר דלא הוי רק מדרבנן. רבינו נסים ערבי פסחים דף כ\"ד ע\"א.", + "עוד טעם. כמו דאמרינן צומא רבה. הושענא רבה וזהו חשיבתו שמקדש אפי' על השכר לאפוקי קידוש לילה שאינו מברך אלא על היין.*כתב בספר התניא סי' ט\"ו וז\"ל וכוס של קידוש היום מצאתי בשם רב עמרם גאון ז\"ל שצריך לברך לאחריו על הגפן (ונרא' דה\"ה אם אכל אחריו פת הבאה בכסנין שצריך לברך ג\"כ על המחיה). והחבר ר' צדקיה בר' אברהם הרופא ז\"ל כ' בס' שבולי הלקט שחיבר שאין לברך על הגפן בכוס של קידוש כלל. ועי' א\"ח סי' ער\"ב סעיף י' ומ\"א סי' רצ\"ט ס\"ק י\"א ועי' ט\"ז סי' קע\"ד סק\"ט ומ\"א שם ס\"ק י\"ד: א\"ר סי' ער\"ב בשם רש\"ל:", + "קונטרס אחרון
וזוטר שיעורי'. בספר אשל אברהם סי' ער\"ב כתב וז\"ל יש ללמד זכות על העושים קידוש על יין שרף בכלי קטן מכפי מ\"ש בצל\"ח ז\"ל סוף פסחים*ובספר ח\"א הלכתו פסח כלל קכ\"ח כתב וז\"ל מה שהמחירין אומרים שהביצה שלנו הם קטנים מביצים כו' וא\"כ כמו שהביצים נתקטנו כך האנשים נתקטנו ע\"ש. ובשו\"ת תשובה מאהבה ח\"ג סי' שכ\"ד העיד תלמידו שחזר בו רבו הצל\"ח: כי כמ\"ש הט\"ז ז\"ל בסי' ר\"י סק\"א שברכה אחרונה דיי\"ש הוא גם על שיעור קטן מצד שמעט ממנו נרגש הרבה. ואולי כן י\"ל גם בזה לגבי שיעור קידוש היום. ומ\"מ טוב ונכון ודאי לברך על כשיעור כמ\"ש בצל\"ח ז\"ל ולצרף שתיות מכמה אנשים בזה כי לא נתפרש קולא הנ\"ל ע\"ש. וע\"ל בהשמטה לסעי' קפ\"ה:
ובספר ארחות חיים סי' ער\"ב כתב בשם חותנו שראה בעיניו שהגאון הקדוש מוהר\"ר חיים אב\"ד דק\"ק סאנז זצוק\"ל נהג לקדש בשחרית על יי\"ש ולא שתה מהכוס רק מעט מזעיר ע\"ש. וכן שמעתי מאיש נאמן שאמר לו הרב החסיד מוה' אלי' שו\"ב מבעלז ז\"ל ששמע מהרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל שאם קידש על יי\"ש יום שבת בבוקר יוצא ידי קידוש אפילו אם טעם רק מעט:
ובשו\"ת מהרש\"ם סימן קע\"ה כתב וז\"ל העיד לפני ת\"ח זקן שהי' בעצמו במעמד בפני הגאון הקדוש אבד\"ק ראפשיטץ זצ\"ל שצוה לתלמידיו לקדש ביום על יי\"ש על צלוחית קטן כדרך שתייתו וא\"צ שיעור כוס והגם שהי' לפניו יין על השלחן אמר שמכבדהו ביי\"ש כדי להורות הלכה לתלמידים. וכן הועד לפני בשם הגאון החסיד אבד\"ק קאמינקא זצ\"ל שנהג כן תמיד והיינו עפ\"ד הט\"ז סי' ק\"צ ומשום שכך דרך שתייתו ושביעת גרונו. וכן הועד לפני בשם הרב הקדוש מלובלין זצ\"ל וכדאי הם לסמוך עליהם בקידוש היום ודוקא ביין ושכר בעי' שיעור כוס ע\"ש:
עוד כתב בספר ארחות חיים סי' רפ\"ט בהגהות בשם שו\"ת נחלת שבעה סי' ל\"ה דבקידוש שחרית יוצאים גם במה שאינו חמר מדינה כגון קוואס כמ\"ש בתשובת רש\"ל לענין ברהמ\"ז ומכ\"ש על יי\"ש ע\"ש. וע\"ש בהגהות עובר אורח סימן רצ\"ו בשם גאונים רבים דאם אין לו יין מותר להבדיל על כוס טייא מתוקה או קאפפע מתוקה כי כל שהוא עשוי לכיבוד לאורחים נקרא חמר מדינה ע\"ש. ובספר שארית ישראל כתב מעת הבעש\"ט ז\"ל המנהג שיהי' מי דבש חמר מדינה להורות על המתקת הדינין. וכעת כל המשקאות מרמזים על המתקת הדינין כי יי\"ש הוא ג\"כ ששורף כחות הדינין וגם כְבַש בל\"א מרמז על כבשם ללבושך. וזה הוא כעת חמר מדינה שאנו כעת בחומר ודינין וצריך להמתיקם ע\"ש:
ועי' עטרת זקנים סי' פ\"ט בשם מהרש\"ל דקודם מוסף מותר לשתות מים כי לא הגיע עדיין זמן קידוש:
כתב מ\"א סי' רפ\"ו סק\"א בשם הב\"ח מדינא שרי לאכול אפילו סעודה קודם תפלת מוסף אלא שהמנהג להחמיר וכל מאן דחלש ליביה וקשה עליה טובא להתפלל מוספין קודם אכילה יקדש ויאכל קודם מוסף ע\"ש. ובספר זכור לאברהם אות ק' כתב בשם א\"ר דבשעת הדחק שאין לו יין ופת רק פירות וחלש ליביה מותר לטעום קודם מוסף בלא קידוש דיש לסמוך בזה על הראב\"ד דמתיר לטעום קודם קידוש של יום. ובשם הרב ברכ\"י כתב הרוצה לטעום קודם מוסף יקדש מקודם ואם ירצה יקדש ויאכל כזית פת או פירות קודם מוסף ואחר מוסף יחזור ויקדש וליפוק י\"ח אליבא דכ\"ע ע\"ש:*ובספר עיקרי הד\"ט א\"ח סי' י\"ג כתב וז\"ל שהרב מהר\"א סג\"ל אחי טוב שלי בלכתו אתו יחד בין שחרית למוסף לפקוד לשלום את הרב הזקן מהרש\"א מהזקנים בעיר קסאלי ושתו הקאוו\"י ומיני מתיקה בלא קידוש ומאן דבעי להחמיר ולקדש אינו אלא הדיוטות כמו שאינו חייב לקדש כו' ופי' להרב גו\"ר כלל ג' סי' י\"ב בשם הראב\"ד דלא אמרינן דאין קידוש וכו' רק בשל לילה ולא בשל יום ע\"ש:
ובספר ארחות חיים סי' רפ\"ט כתב בשם ס' זכרון יהודה בהנהגות הגאון אמרי א\"ש דבר\"ה אם צריך לטעום קודם מוסף א\"צ לקדש דעדיין לא חל עליו חובת קידוש ע\"ש. וע\"ל בהשמטות לסעי' תשט\"ו בד\"ה ובספר ולסעיף תשצ\"ח בד\"ה ובענין:
כשמקדש בשחרית בשבת ואוכל פת הבאה בכסנין א\"צ לכסות הבאה בכסנין בשעת קידוש דלא שייך כאן הטעם שלא יראה הפת בשתו שהוא מוקדם בפסוק ארץ חטה ושעורה וגו'. משום דזה דוקא בפת שמחייבין לברך עליו ברכת המוציא. וגם דאפשר לקדש על הפת. אז צריך לכסות את הפת שלא יראה בשתו דשייך בו חיוב קדימה. אבל הפת שאין מברכין עליו ברכת המוציא וגם אין מקדשין עליו כגון לחמניות דקות או פת הבאה בכסנין לא שייך בו חיוב קדימה ושלא יראה הפת בשתו ע\"כ א\"צ לכסות הפת הב\"ב. ועי' לבוש סימן קנ\"ח סעי' א' דמה\"ט א\"צ נ\"י לפת הב\"ב. ועי' ט\"ז סי' רצ\"ט סק\"ח. וכן כתב בספר אשל אברהם סי' קפ\"ב. ועי' ט\"ה ח\"א סעי' קע\"ב:
ועי' בספר ברכי יוסף סימן רפ\"ט אות ב' בשם האריז\"ל דקידוש היום הי' אומר מיושב וכן נהגו רבנן קדישי בעיר הקודש ירושלים ת\"ו. והמקדש מעומד מ\"מ לא ישתה עד שישב משום דת\"ח לא יאכל ולא ישתה עד שישב. הגהות מנהגים:" + ], + [ + "עוד טעם. לפי שברכה זו גדול כוחה שהיא ראשונה לכל הברכות הסדורות על הכוס. כל בו סי' ל\"א:" + ], + [ + "עוד טעם. ע\"ד סגי נהור שלא יש שום קידוש רק בפה\"ג ואין בו דבר נוסף על ברכת הנהנין. דבש לפי בשם הה\"מ פכ\"ט דשבת. וע\"ל סעי' רצ\"ט בהשמטות:", + "קונטרס אחרון
בצלים ושומים. סעלאט גורקען וכן שאר מיני טיבולין שעושין מבצלים מותר למלחן שכיון שנותנים לתוכן מיד שמן או חומץ אינו דומה לעיבוד וצריך ליזהר לשפוך את השמן או את החומץ תיכף ומיד אחר המליחה. ש\"ע הרב סי' שכ\"א:
ובספר מעדני אשר דף כ\"א כתב מותר לחתוך הצנון דק דק ולמולחו ולשפוך עליו החומץ מיד טרם שיזיע. וה\"ה במליחת אוגערקין כשנותן עליו השמן יתן טרם שיזיע. ועי' ט\"ז סי' שכ\"א סק\"א ומ\"א שם סק\"ז:", + "בכל מיני תענוגים. בספר תוי\"י (משפטים) כתב בשם הרב המגיד מוהר\"מ לבאר קושית התוס' בש\"ס דביצה אמר. הקב\"ה לישראל לוו עלי ואני פורע. הא אמרי' עשה שבתך חול ואל תצטרך לבריות. כי לוו עלי יש לו ב' פירושים. א'. לשון הלואה. ב'. לשון חיבור וזה נמשך מזה. כי אם צריך ללות כדי לחבר ולדבק עצמו בו יתברך כדי לשמח הגוף והחומר שלא יעכב שמחת ודביקות בו ית'*בספר גאולת ישראל פי' מה שאומרים בזמירות שבענו והותרנו כדבר ה'. וקשה היכן ציוה השי\"ת שמחייבין להותיר מאכילת שבת אמנם האמת הוא כן כי הנה השביעה הוא מחיובי ענוגי שבת כי אם לא יהי' שבע אזי לא יהי' עונג שבת ואינו ניכר שהאדם שבע אלא כאשר ישאר מאכילתו וזהו שאמר שבענו והא ראי' שהותרנו ואז הוא מקיים עונג שבת כדבר ה' ובמדרש תנחומא (בראשית) כתב דכבוד שבת עדיף מאלף תענית: . אז אני פורע. משא\"כ אם רוצה ללות לענג א\"ע. אז עשה שבתך חול ואל תצטרך לבריות:
ובפרשת בהעלותך תירץ בשם הרב המגיד מבאר ע\"ה קושית התוס' כי יש מדריגות שונות בכל אדם לפי בחינתו והאמנתו ובטחונו בו ית' שאם הוא במדרגה זו של האמונה ובטחון ותופס דעה זו לענג שבת ויו\"ט בטענה זו שאמר הקב\"ה לוו עלי ואני פורע. והאדם המאמין בזה ובוטח בו ית' ללות ודאי השי\"ת פורע. ויש אדם שאינו במדריגת בטחון ואינו רוצה ללות מאחרים כשאין לו משלו באומרו הלא אמרז\"ל עשה שבתך חול וכו' אז אחר שתופס דיעה זו כך הוא האמת לפי בחינתו:
ובספר החיים סי' רמ\"ב פי' עפ\"ז משאחז\"ל לעולם לא זזה שכינה מישראל בשבת אפי' בשבת של חול ולפי הנ\"ל א\"ש דלא נימא דדוקא אם ישראל מענג השבת במאכל ומשתה אז השכינה שורה ע\"ד שאמרו במקום אחר אין השכינה שורה אלא מתוך שמחה כו' אבל לא כשאדם עושה שבתו חול לכך קמ\"ל שבאמת אחר כוונת הלב הן הן הדברים ואם האדם מכוין לבו לשמים ועושה שבתו חול כדי שלא יצטרך לבריות אז השכינה שורה ביניהם כאלו אכלו ושתו. וז\"ש שלעולם אין השכינה זזה מישראל אפי' בשבת של חול ע\"ד שחז\"ל עשה שבתך חול:", + "לא הי' בהמן. בספר תורת אמת מהרב הצדיק הקדוש מאפטא זצוק\"ל (עקב) כתב איתא במדרש פליאה ויענך בטורח הדרך וירעיבך מטעם דגים כו' דהנה איתא דבמן היו מרגישין כל הטעמים זולת טעם דגים לא הי' בו כו' ולכך אמרו זכרנו את הדגה כו' וע\"ש הטעם שלא הי' בו טעם דגים. ולפ\"ז י\"ל דמטעם זה אוכלים בשבת דגים. כדי להשלים עונג שבת בכל מיני טעמים שבעולם:", + "בכל מיני מטעמים. בספר בני יששכר מאמר ג' אות י' כתב על מה שכתב במ\"ר ר' אליעזר בשם ר' יוסי אמר מפני האסטנוסות ברכ\"ו במטעמים. פי' מי שהוא איסטניס ובימי החול אינו יכול לאכול מאכלים צוננים או חמין הטמונים מיום אתמול לשבת ובטבע איסטניסותו מזיקים לו מאכלים כאלה בחול. בשבת לא ידאג ע\"ז יאכלו ענוים וישבעו. הגם שמאכלים כאלה הטמונים מיום אתמול מזיקים לגוף בימות החול. כיון שהם נטמונים לשבת שורה בהם הברכה שיהיו מבוסמים. וטעמם כמעדני מלכים ערבים לנפש ולגוף. ומי שהוא מאמין לדברי חכמים יבחין זה ג\"כ בחוש הנראה לעין בכל איש הישראלי אפי' החלושי כח. משא\"כ המתפלספים אשר ערב לנפשם לחם שקר ואינם מאמינים לדברי חכמים. מאכל שבת להם כמו שער בנפשם. ועי' בבעל המאור שהאוכל למעדנים מאכלים הנהוגים בישראל להטמין לשבת יזכה לתחי' ע\"ש:
ובספר מטה משה סי' ת\"ע כתב בשם אבודרהם שמעתי כל מי שאינו אוכל בשבת חמין צריך לעשות בדיקה אם הוא מין. ואם מת יתעסקו בו עממין. ובשם הכלבו סי' ל\"א כ' דדוקא שאינו אוכלו מחמת שסובר שאיסור הוא בדבר לזה יש לדקדק עליו שמא הוא מין. אבל מי שאינו אוכלו מחמת שכאב לו אכילת חמין שקורין שאלנ\"ט והעונג שלו הוא לאכול צונן קרוב הוא בעיני דאסור לאכול חמין דהא מצער ליה במה שאוכל. מהרב הקדוש והטהור וכו' הרב מוהר\"ר אהרן הגדול זצוק\"ל מקארלין נמצא בספר בית אהרן:
יה אכסוף נועם שבת המתאמת ומייחדת בסגולתך. משוך נועם יראתך לעם מבקשי רצונך. קדשם בקדושת השבת המתאחדת בתורתך. פתח להם נועם ורצון לפתוח שערי רצונך. יה אכסוף וכו':
היה הוה שמור שומרי ומצפים שבת קדשך. כאיל תערוג על אפיקי מים נפשם תערוג. לקבל נועם שבת המתאחדת בשם קדשך. הצל מאחרי לפרוש מן השבת לבלתי תהי' סגור מהם ששה ימים המקבלים קדושה משבת קדשך: וטהר לבם באמת ובאמונה לעבדך. יה אכסוף וכו':
ויהיו רחמיך מתגוללים על עם קדשך. להשקות צמאי חסדך מנהר היוצא מעדן. לעטר את ישראל המפארים אותך על ידי שבת קדשך. כל ששה ימים להנחילם נחלת יעקב בחירך. יה אכסוף וכו':
השבת נועם הנשמות והשביעי עונג הרוחות ועדן הנפשות להתעדן באהבתך ויראתך. שבת קודש נפשי חולת אהבתך. שבת קודש נפשות ישראל בצל כנפיך. יחסיון ירויון מדשן ביתך. יה אכסוף וכו'.", + "מלא שבע רצון. בספר נועם מגדים (ראה) פי' משאחז\"ל בנזיר על פסוק וכפר עליו מאשר חטא על הנפש. דהחטא הוא שציער עצמו מן היין. לכאורה מה חטא הוא זה. ולא מצינו בתורה שיהי' חובה שתיית היין. אך הכוונה ע\"פ אמרם ז\"ל נשמה יתירה ניתנת לו לאדם בע\"ש כו' שבת וינפש כו' הרי שבמקרא נקראת תוספת קדושה דשבת נפש. וידוע כי כל מאכלי ומשקה ותענוגי שבת הם עונג לנפש הנוספת. והנה גודל יקר ורב שכר למענג שבת ידוע מדברי חז\"ל. והנה סתם נזירות ל' יום ושבתות קדושים בתוך ימי הנזירות. והנה כל דבר שהאדם משתוקק בשבת ותשאלהו נפשו אזי חיוב הוא לעשות. ובאם לאו חטא גדול הוא בידו ופגם לנפש הנוספת אשר תאוה ותשאל העונג. וזה הנזיר אסור ביין בשבת וזה שאמר וכפר עליו מאשר חטא על הנפש הכוונה על הנפש הידוע הנוספת בשבת:
והנה בפסוק (ויקרא י' ט') יין ושכר אל תשת אתה וכו' בתיבת אתה יש פסיק לפניו וכן לאחריו. ושמעתי מהרב הקדוש מוהר\"ר ארי' לייביש שליט\"א מבערזאן שפי' הפסיק בשם זקינו הרב הצדיק הקדוש מראפטשיץ זצוק\"ל יין ושכר אל תשת. אתה. היינו כשאתה לבדך תהי' בביתך ותרצה לשתות יין אז בא הכתוב לזרז אותך שלא תשתה. רק מתי תוכל לשתות יין. ובניך אתך. היינו כשתעשה שמחת נישיאין לבניך אז תוכל לשתות יין. וכן בבואכם אל אוהל מועד. היינו כשתעשו חנוכת הבית אז תוכל לשתות יין. ולא תמתו. היינו כשיקום מחליו ויעשה סעודת הודאה אז תוכל לשתות יין. חקת עולם לדורתיכם. חק זה מילה. כשתעשה ברית מילה אז תוכל לשתות יין. ולהבדיל בין הקודש ובין החול. היינו בקידוש וכן בהבדלה אז תוכל לשתות יין. ובין הטמא ובין הטהור. זה פורים. כי חייב אדם לבסומא בפוריא עד דלא ידע בין ארור המן שהוא טמא לברוך מרדכי שהיא טהור. ולהורות את בני ישראל את כל החוקים. היינו כשתעשה סיום הש\"ס או סיום מסכתא אז תוכל לשתות יין. אבל לא כשאתה תשב לבדך בביתך:", + "שהתורה אסרה עלי. ובשם הצדיק הגאון מו\"ה הירש חריף בעהמ\"ח טיב גיטין זלה\"ה דמה שחיוב לומר אפשי ואפשי ואבי שבשמים גזר עלי זה לא שייך לומר בריחוק עבירה של עריות כי שם אסור לומר אפשי ואפשי משום שגם ההרהור ומחשבה עבירה היא:
ובספר אבקת רוכל פי' בזה כוונת הפסוק (ויקרא י\"ח) איש איש אל כל שאר בשרו לא תקרבו לגלות ערוה אני ה'. היינו שלא תקרב מחשבה זאת בלבך לומר אפשי ואפשי ומתוקה ונעמה עבירה זאת. רק אבי שבשמים גזר עלי. חלילה לך להרהר כן וזהו לא תקרבו. ולא תחניפו את הארץ. מז\"ל כשופך דמים:
ופי' ג\"כ כוונת הפסוק (שמות י\"ט) לאמר השמרו לכם עלות בהר ונגוע בקצהו כל הנוגע בהר מות יומת. על דרך רמז. לאמר זה גילוי עריות. (עי' סנהדרין דף נ\"ו ע\"ב) ויצה\"ר נקרא הר (עי' מאחז\"ל סוכה) וזהו השמרו לכם עלות בהר של עבירות לאמר. ונגוע בקצהו. לומר אפשי ואפשי. משום כל הנוגע בהר בענין לאמר מות יומת. רשע נקרא מת:
והרמב\"ם מפרש דמה שאמר ר' אלעזר בן עזרי' (עי' רש\"י ויקרא סי' כ') לא יאמר אדם נפשי קצה בבשר חזיר אבל יאמר אפשי ואפשי ומה אעשה ואבי שבשמים גזר עלי. אבל במצות שכליות אסור לומר כן אפשי ואפשי להיות צר עין ולראות בעוני העני הזה למות ברעב ואפ\"ה אינו נותן לו. ורק עבור אבי שבשמים גזר עלי מש\"ה אני נותן לו. משום כשאומר כן מורה על רוע מזגו וגנות מדותיו. ואיך תעשה עצמך רשע ותאמר שאתה גרוע מתנין ובנות יענה:" + ], + [ + "טעם. על מנהג ישראל שנוהגין לאכול בשבת בצלים ושומים. כי הנה חייב אדם לענג את השבת קודש בכל מיני תענוגים שישנן בעולם וכמש\"ה וקראת לשבת עונג דהיינו שצריך לאכול את כל מיני מאכלים שישנן בעולם ואז הוי בכלל מענג את השבת בשלימות ולשתות את כל מיני משקאות טובות שישנן בעולם שלא ימצא עוד בעולם שום תענוג ושום הנאה שלא יהנה ממנו בשבת קודש רק שא\"א לקיים להשיג שיהי' לו כל מיני מאכלים ומשקאות שישנן ונמצאים בעולם עד גדר שלא ימצא עוד שום מאכל ומשקה שלא הי' לו אמנם האמת הוא שבתבשילי שבת שמכינים על שבת יש בהם טעם מן והנה המן הי' כולל כל הטעמים שבעולם ונמצא יוצא אדם ידי חובתו בתבשילי שבת על כל מיני מאכלים ומשקאות שישנן בעולם. והנה זאת ידוע שהמן הי' כולל כל הטעמים שבעולם רק טעם שומים ובצלים לא הי' בהמן כדי שלא יזיק למעוברת כידוע. וע\"כ צריך לאכול שומים ובצלים בשבת כדי להשלים עונג שבת בכל מיני טעמים שבעולם.*ובהיכל הברכה מהרב הצדיק הקדוש יצחק אייזיק מקאמארנא זצוק\"ל (פ' ראה) כתב וז\"ל ותדע ענין אחד אע\"פ שעיקר קיום ל\"ת לומר אפשי ברע ומה אעשה אבי שבשמים גזר עלי כ\"ז בשאר ל\"ת אבל בשבת לא יאמר ענין זה כמו כמה אני רוצה לעשן הלילקע ומה אעשה כי זה הוא חילול שבת. כי בשבת צריך להראות עונג וכבוד שבת שאיננו חסר לנפשו כלום מלא שבע רצון. אבל יאמר זה בימי חול כמה הייתי רוצה בשבת לעשן ולבשל ולעשות מלאכ' ומה אעשה וכו'. וכן בימי הפסח לא יאמר כמה נפשי משתוקק לאכול ולשתות חמץ ומה אעשה. כי חמץ לתא דע\"ז ולא ישמע על פיך כתיב ואסור להזכיר שם אלהים אחרים ואסור לחשוב בו כלל. אבל קודם הפסח יאמר כמה הייתי רוצה לאכול חמץ בפסח כי טוב ומבושם הוא ומה אעשה שאסור עלי ואבי שבשמים גזר עלי ע\"כ:
ובשם הרב הצדיק הקדוש מוהר\"ר צבי הכהן מרימנאב זצוק\"ל לעשות רצונך אלהי חפצתי וגו'. היינו למען לעשות רצונך הנני אומר חפצתי אפשי בבשר חזיר. אך מה אעשה ותורתך בתוך מעי. היינו מה אעשה שהתור' אסרה עלי.
ועד\"ז יש לפרש המדרש תנחומא (פ' שמיני) בפסוק זאת החי' אשר תאכלו זה שאמר דהע\"ה לעשות רצונך אלקי חפצתי ותורתך בתוך מעי. כי רצוני. וחפצי הוא לאכול את כל כמו בשר חזיר וכדומה. אבל מה אעשה ותורתך בתוך מעי שהתור' אסרה עלי: גאולת ישראל: ", + "קונטרס אחרון
משמעות כל הפוסקים. ומכל מקום יש להקל לערות הרוטב בכלי שלישי. דהיינו מן הקדירה שנתבשל בה לקערה ומן הקערה לקערה שניה ואח\"כ ליתן הפת לתוכו. פרמ\"ג שם במ\"ז סקט\"ו ובא\"א ס\"ק ל\"ה: " + ], + [ + "טעם. שנתפשט המנהג ישראל שאוכלים בש\"ק מאכל הנעשה מן הרגלים. כי זאת ידוע לנו אשר בזמן הגלות נאמר רגליה' יורדת מות כי שם שליטות החיצונים. אבל בזמן הגאולה יעלו אפי' בחי' הרגלים למעלה. ולזה אמרו ז\"ל ג\"כ הלשון תצפו לריגלא דמשיחא וזאת ידוע ג\"כ כי שבת הוא מעין עוה\"ב. ולכן אוכלים בש\"ק מאכל הנעשה מן הרגלים לרמז כי מחכים אנחנו שנזכה להעלות את בחי' הרגלים למעלה עד הראש ואז יאיר לנו השי\"ת באור עליון מבחי' אור הראשון שנגז*אסור ליתן פת לתוך המרק אפילו בכלי שני. ויש מתירין אפי' בכלי ראשון. ונהגו ליזהר לכתחל' שלא ליתן פת אפי' בכלי שני כל זמן שהיד סולדות בו. עיין או\"ח סי' שי\"ח סעיף ה' וכן משמעות כל הפוסקים:
ובענין שתיית קאווע וטע\"ה בשבת עיין שערי תשובה שם ס\"ק כ\"ח. בשם פמ\"א סימן פ\"ד אותם שמביאין בשבת מים רותחין בכ\"ר מבושלים עם טע\"ה ומערה מכ\"ר לתוך הקערות קטנות שיש בהם צוקר אין כאן משום בישול. כיון שהצוקר כבר נתבשל בבית האומן. ואין בישול אחר בישול בדבר יבש. אף שהצוקר נימוח יש לו דין יבש ומותר ליתן הצוקר אף בכ\"ר. וטוב לערות הקאווי בכוסות ואח\"כ לתת בו הצוקר ע\"ש:
ובספר ארחות חיים שם סעי' י' כתב לענין לערות מים שנתבשלו בהם עלים טייע שקורין סענצס לתוך מים רותחים בכלי ראשון אם לא נצטננו ודאי מותר. ואם נצטננו תליא במחלוקת דהסענצס בלא העלים גופא מצטמק ורע לו ע\"ש. ונכון שיתן מקודם המים רותחים או הקאווע מכ\"ר לתוך הכלי שרוצה לשתות ואח\"כ יתן שם החלב:
ומה שנותנין המים לתוך הסענצס. וכן מה שנותנין הטע\"ה והאקאווי לתוך הכלי שיש בו מעט חלב אין לאסור משום צובע. דאין צביעה באוכלים כמו שמותר ליתן כרכום לתבשיל אע\"ג שהתבשיל נצבע. כיון דנתינת הכרכום אינו משום הצבע אלא כדי שיתן בו טעם רק דהצבע ממילא בא. וכיון דאין אוכל בר צבועה לא מחמרינן. עי' או\"ח סי' ש\"כ סעי' י\"ט וח\"א כלל כ\"ד סעי' ה' ונשמת אדם שם. ובספר כרם שלמה הראה מקום לעיין מס' שבת דף ק\"מ מהא דנותנין ביצה במסננת לפי שאין עושין אותה אלא לגוון פירש\"י למראה שהחלמון יפה לגוון ולא החלבון ע\"ש: יד אהרן מהרב הצדיק הקדוש מהור\"ר אהרן ליב מנאדבורנא זצוק\"ל." + ], + [ + "עוד טעם. דידוע דשקר אין לו רגלים וקושטא קאי ואמת יש לו רגלים. ושבת הוא אמת. לכן אוכלים מאכל רגל בש\"ק להראות כי שבת הוא אמת ויש לו רגלים. בשם קדוש אחד: " + ], + [ + "טעם. שהרבה צדיקים נוהגין שבשעת שנותנים המאכל על השלחן אומרים זמירות או יצוו לא' לפתוח פיו בשירי זמרה. ע\"ד שאמז\"ל למה נקרא שמו לחם עוני שעונין עליו דברים הרבה. כי ע\"יז נתוסף קדושה על המצות. ומטעם זה המנהג בין החסידים שהחיטים שקצרו למצות מצוה תולין אותם בביהמ\"ד ומטעם זה אומרים אז ג\"כ הזמירות. כדי להרבות עליו הקדושה ויהי' מאכל דאסויתא. משכנות הרועים:" + ], + [ + "טעם. שנהגו לאכול מלייתא היא פשטידא או דייסא בשבת. דמשום שלא ירד המן בשבת לכך יש לעשות איזהו דבר לזכר. עי' רמ\"א סי' רמ\"ב ועי' תוס' פסחים דף ק' ע\"ב בד\"ה שאין:" + ], + [ + "עוד טעם. לפי דשבת בראשית הוא דוגמת שבת שלעתיד לבוא שהוא יום שכולו שבת וכן אנחנו עושין כמה דברים בשבת זה דוגמת שבת שלעתיד והיינו לאכול בשר ודגים נגד סעודת שור הבור וסעודת לויתן ומקדשין על היין נגד יין המשומר לע\"ל וכבר אמרו רז\"ל דלכך נקרא רקיע שחקים שבו שוחקים מן לצדיקים לע\"ל. ולכך יש לעשות זכר למן ההוא. כי לטעם זכר למן שהי' מונח בקופסא טל למעלה וטל למטה הא מן לא ירד בשבת. הגאון בעל תורת חיים:*כתב בס' תוספת שבת סי' ר\"צ סק\"א וז\"ל בסי' קל\"א ס\"ק י\"ד הביא המ\"א בשם מהרי\"ל דמנהג בני אוסטריך אין נוהגין לאכול קטניות ביום שאין נופלין על פניהם לפי שדומה לאבילות המתגלגל ע\"כ ורובא דעלמ' נוהגין לאכול בשבת קטניות שקורין ערביסי\"ן לקינוח וכבר עלה על דעתי לומר שהוא נגד מנהג בני איסטריך. אך ראיתי אח\"כ בכנה\"ג שכתב שנוהגין לאכול בשבת בשחרית ביצים מבושלים בקליפיהם שמטמינין אותם בתנור. והטעם מפני אבלו של משה רבינו ע\"ה שמת בשבת וכן ראיתי לקצת אנשים שעושים כן אבל הייתי סבור שעושים כן מפני עונג שבת אך עתה נתוודע לי טעמו של דבר. ומטעם זה אוכלים ג\"כ הקטניות בשבת ומנהגן של ישראל תורה היא ואין לפקפק עליהם ע\"ש: " + ], + [ + "טעם. שאומרים בשבת בבה\"מ רועינו זוננו אע\"ג דאסור לאדם לתבוע צרכיו בשבת. משום דטופס הברכות כך הוא. טור סי' קפ\"ח ועי' מ\"א סי' רפ\"ח ס\"ק י\"א דאינו אסור שאלת צרכיו אלא כשמבקש על חולי או פרנסה ודומה לו שיש צער לפניו ע\"ש:*בספר תולדות אהרן (שופטים) כתב וז\"ל צריך האדם לקדש א\"ע באכילה ושתי' ולא יכוין ח\"ו להנאתו ותאוותיו. וגם בברהמ\"ז יכוין כראוי לומר מלה במלה כדי שלא יגרום ח\"ו פירוד למעל'. והרב המגיד הקדוש והטהור מוהר\"ר דוב בער נבג\"מ הזהיר ע\"ז מאד לכוין בבהמ\"ז יותר מתפלה. כי תפלה דרבנן וברהמ\"ז דאוריית' וע\"ל סעיף קפ\"ג בהשמטה: ", + "קונטרס אחרון
לתבוע צרכיו בשבת. ומה שאומרים בנוסח בהמ\"ז בשבת שלא תהא צרה ויגון ואנחה ביום מנוחתינו. ויותר היה נכון להתפלל שלא תהא צרה ויגון לעולם. רק כמו שבאדם עיקר החיות תלוי בלב וכל האברים מקבלים חיות מן הלב. כן השבת הוא חיות הזמן כל ימי השבוע. וכמו שבאדם עיקר השמירה הוא על הלב כן אנו מתפללים בש\"ק שלא תהא צרה ויגון ביום מנוחתינו. וממילא יהיה כל טוב גם בימות השבוע המקבלים חיות מן השבת קודש כמו האברים מן הלב. צמח דוד להרב הצדיק הקדוש מוהר\"ר דוד מדינוב זצוק\"ל:" + ], + [ + "טעם. שאם חל יו\"ט או ר\"ח בשבת אין לדלג רצה והחליצנו ולהזכיר שבת ביעלה ויבא ובתפלה מדלגין תפלות השבת כלן ואומרים תפלות יו\"ט ומזכירין בהם השבת. מפני שרצה והחליצנו הוא בקשת הגאולה כנגד השבת שאם ישמרהו ישראל כראוי יהי נגאלין ונשמטין מן הגלות. אבודרהם:" + ], + [ + "טעם. שתקנו בנוסח רצה דשבת לנוח בו באהבה. הוא משום דכל התורה לא קבלו ברצון כי אם ע\"י כפיי' אבל שבת במרה נצטוו קודם הכפיי' והיינו באהבה. רבי מרדכי יפה סי' קפ\"ח סעי' ו':" + ], + [ + "טעם. שאומרים בשבת ויו\"ט ור\"ח בבהמ\"ז מגדול בחול\"ם ובחול מגדיל בחיר\"ק. מפני שהשבת הוא מלך גדול כנגד החול ומגדול הוא מלא בוא\"ו וחול\"ם בוא\"ו הוא מלך גדול ומגדל הוא חסר יו\"ד וחיר\"ק בלא יו\"ד הוא מלך קטן. ועוד מגדל הוא בתהלים ועדיין לא הי' מלך ומגדול הוא בנביאים וכבר הי' דוד מלך.*ועי' מ\"א סי' ת\"צ ס\"ק א' דבחוה\"מ אין לומר בבהמ\"ז הרחמן הוא ינחילנו ליום שכולו טוב ומיהו מגדול יראה דאומר בחה\"מ דלא גרע מר\"ח ועל מה שכתב המ\"א סימן תק\"ע ס\"ק ה' אבל חה\"מ מיקרי יו\"ט כתב הפ\"מ שם משום דכאן מיירי לענין נדרים ובנדרים הולכין אחר לשון ב\"א ובלשון ב\"א מיקרי חוה\"מ יו\"ט ע\"ש. ועי' נועם מגדים דבראש השנה אין אומרים הרחמן הוא ינחילנו ליום שכולו טוב די\"א דמותר להתענות כולו. ועוד דבר\"ה כתב המחבר סי' תקפ\"ב סעיף ח' שא\"א בר\"ה מועדים בתפלה. ובסוכות יאמר כשחל בשבת הרחמן לכולו שבת. הרחמן ליום שכולו טוב. הרחמן יקום סוכת דוד כו' כי תדיר קודם. פ\"מ סי' ת\"צ סק\"א:
כתב בספר התניא סי' ט\"ז האומר ליום שכולו שבת ומנוחה לחיי העולמים אינו אלא טועה. אלא זה עיקר הלשון שהוא מנוחה לחי העולמים שהוא מנוחה לרבונו של עולם שעתיד לשבות שאותו יום. ויום האמור כאן מזמור שיר ליום השבת הוא אלף שנים. שנאמר כי אלף שנים בעיניך. וזהו יום שביעי שהוא מנוחה לחי העולמים. ועל אותו היום אמר דוד שירה. ולכך אנו אומרים אותו בשבת. על שם שהקב\"ה עתיד לשבות באותו עולם ולנוח בו כבשבת ע\"ש: אבודרהם:", + "קונטרס אחרון
בלשון ב\"א מיקרי חוה\"מ יו\"ט. ועי' אמרי שמואל על ספר מעשה רב סי' קע\"ד שכתב עי' מוע\"ק דף י\"ד דנין ד\"נ כו' ופריך והא קא מימנעו משמחת יו\"ט הלא נראה דחז\"ל קראו חוה\"מ יו\"ט ממש ע\"ש:
ובספר סדור המנהגים בזכרון אשר כתב איתא במשנה (סוכה ל\"ח) מי שבא בדרך ולא הי' בידו לולב וכו' ומסיק בגמרא דמיירי ביו\"ט שני דאי ס\"ד ביו\"ט ראשון מי שרי לילך ממקום רחוק ע\"ש. הנה מש\"כ ביו\"ט שני היינו בחוה\"מ. א\"כ חזינן דבל' הגמרא מיקרי חוה\"מ יו\"ט. ועי' פרמ\"ג סי' תרל\"ט סק\"א בשם א\"ר דחוה\"מ מיקרי יו\"ט:", + "ולנוח בו כבשבת. וראיתי בכתבי הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל (פנחס) שכתב בשם המגיד זללה\"ה שאמר בשם מו\"ר ר' דוב נ\"ע הרחמן הוא ינחילנו ליום שכולו שבת ואז ומנוחה לחי העולמים. שעכשיו אין להקב\"ה מנוחה ע\"י צערן של ישראל. ולעתיד במהרה יהי' נמשך רק טובות וישועות להעולם וממילא יהיה להקב\"ה מנוחה:" + ], + [ + "טעם. שאומרים סדר קדושה שבת במנחה ולא בשחרית. כי סדר קדושה. בכל יום לשמור מדין גיהנם לכך הניח למנחה כדי לצנן אש של גיהנם ודחו סדר קדושה בהשכמה מפני ריבוי תפלות. רוקח סי' שס\"ב ועי' א\"ר סי' רצ\"ב ס\"ק א'. ובספר המנהיג כתב מ\"ש במנחה שבת ולא בשאר מנחת לפי שסדר קדושה מגאולה מדבר ובזכות שבת הן נגאלין ע\"כ. ועי' לעיל סעי' קמ\"ב:" + ], + [ + "עוד טעם. מפני טורח הציבור שלא יכבד על הזקנים והעוברות והמניקות אם יאחרו כל כך בבית הכנסת ויצומו עד אחר אמרם כל הסדר. כל בו:" + ], + [ + "עוד טעם. שאומרים סדר קדושה שבת במנחה ולא בשחרית מפני שמן המנחה ולמעלה מתעוררת מדת הדין ובקדושה זו מתעוררים הרחמים ובתפלת שחרית אין צריך לאומרו כי מדת הרחמים שולטת. ובימות החול אומרים אותה בשחרית. מפני שבחול ימי הרעה שולטים ואחר שחרב ביהמ\"ק אין לך יום שאין קללתו מרובה משל חבירו כי בזכות העבודה הי' העולם מתברך. ועתה נצטרך לומר זה לבסם העולם קצת כדאמר בשלהי סוטה אמאי קאי עלמא אסדרי דקדושה ואיהא שמיא רבא דאגדתא. סידר של\"ה:" + ], + [ + "טעם. שאומרים בשבת במנחה ואני תפלתי. לפי שישראל אומרים לפני הקב\"ה אע\"פ ששתינו אנו מתפללים לא כשאר אומות. טור סי' רצ\"ב וביום הכיפורים אין אומרים אותו לפי שמתענין. שם סי' תרכ\"ב: " + ], + [ + "עוד טעם. לפי שצרה אחרונה שלא נהיתה כמוה תהי' ט' חדשים והיום האחרון הוא יהי' בשבת ותכבד הצרה מכל שלפניו עד עת מנחה יהי' לענין ויבא הגואל. ספר התניא סי' י\"ט:" + ], + [ + "עוד טעם. שאנו אומרים במנחה בשבת ואני תפלתי לך ה' עת רצון כו' ואז נקרא רעווא דרעווין. משום שאז עלה במחשבה לפניו להבראות כי התחלת הבריאה הי' ויהי ערב ויהי בוקר יום א' והרצון העליון שקודם הבריאה הי' בשבת שקודם יום א' שהתחיל הבריאה ואז עלה במחשבה לפניו לברוא בחסדו וטובו להטיב לנבראיו. ולכן בכל שבת במנחה מתעורר כביכול זה הרצון הקדום. ולזה אנו מתפללין עת רצון שיתגלה הרצון שהי' להיטב לברואיו בעת הזאת שעת מנחה.*בספר יוש\"ה שער ח' כתב בשם אבודרהם לומר אותו שני פעמים היינו פעם א' יאמר עם הציבור ופעם ב' יאמר כשפותחין הארון להוצאת ס\"ת: זרע קודש פ' חקת בשם הרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מרימנאב זצוק\"ל:" + ], + [ + "טעם. שמתעטף בציצית קודם שיאמר ואני תפלתי. כי בציצית יש בחי' תפלה כענין שנאמר תפל\"ה לעני כי יעטוף. בני יששכר חדשי כסלו טבת מאמר ג' סי' מ\"ו. ואין מכסים הפנים בטלית. לרמוז כי אז מתגלה מצח דעתיק וגם אנו מגלים מצח שלנו. יעב\"ץ בשם כאר\"י:" + ], + [ + "טעם. שאין אומרים במנחה של יו\"ט ואני תפלתי. כיון דאין קורין בתורת מ\"א סי' רצ\"ב. וכשחל בשבת אומרים ואני תפלתי. פ\"מ שם סק\"א:", + "קונטרס אחרון
ואני תפלתי. ואם אין שם ס\"ת יאמר אחר אשרי ובא לציון ואני תפלתי ואח\"כ יאמר ח\"ק ויתחילו להתפלל ש\"ע. ואם יש שם חומש יאמר קדיש. ואני תפלתי. ואח\"כ יקראו הפרשה בחומש בלא ברכה ואח\"כ יאמר ח\"ק לפני ש\"ע. שערי אפרים שער י' ע\"ש:" + ], + [ + "עוד טעם. משום דשכיחה שכרות א\"כ האיך נשבח בעצמנו ואני תפלתי. יעב\"ץ:" + ], + [ + "טעם. שקורין בתורה במנחה בשבת. משום יושבי קרנות פי' רש\"י יושבי חניות כל ימות החול עוסקין בסחורה ואין קורין בשני ובחמישי תיקן בגינייהו קריאה יתירה והוא מעשרה תקנות שתיקן עזרא. בבא קמא דף פ\"ב ע\"א:" + ], + [ + "טעם. שאין הש\"ץ רגיל לומר קדיש במנחה בשבת אחר קריאת ספר תורה וכן במנחה בתענית. מפני שאין אומרים קדיש אא\"כ אומר שום דבר בתחלה שכך נהגו לומר במנחה בכל יום בתחלה אשרי ואח\"כ עומד הש\"ץ ואומר קדיש קודם תפלה וכאן יאמר קדיש על חנם כיון שכבר אמר אשרי קודם קריאת ספר תורה לכך נהגו שלא לומר קדיש אחר קריאת ס\"ת בתיבה עד שיחזור התורה ויעמוד ויאמר קדיש ויתפללו הצבור אבל בשבת בשחרית וכן בימים טובים ובראשי חדשים ובתענית בשחרית כיון שאומר אשרי בתיבה לאחר שנכרך ס\"ת אומר קדיש אחר קריאת ס\"ת לאלתר וקדיש שחוזר ואומר קודם לתפלה אחר שהחזיר ס\"ת אומרו על אשרי שהוא תפלה אחרת. ויש מקומות שנהגו לומר במנחה בשבת אחר קריאת ס\"ת מזמור שיר ליום השבת ולפי זה הי' יכול לומר קדיש אחר קריאת ס\"ת והקדיש האחר הי' בא על המזמור. אבודרהם. (ואנו אומרים המזמור אודה ה' בכל לבב). ואולי משום טורח הצבור נגעו בה. יעב\"ץ ועי' פ\"מ סי' נ\"ה סק\"א וע\"ל סעי' נ\"ה:" + ], + [ + "טעם. שאין מתפללין בשבת אלא שבע ברכות. לפי שאסור לו לאדם לבקש צרכיו בשבת ובתפלת י\"ב ברכות יש דברים שאדם מיצר עליהן אם צריך להם ובא למעט בעונג שבת. ספר התניא סי' י\"ט:" + ], + [ + "טעם. שא\"א ישמחו במלכותך. בתפלת מנחה. מחמת היות עת פטירת הצדיקים ערבה שמחה. ואומר ג\"פ צדקתך שהם צ\"ה על פטירת ג' צדיקים משה יוסף דוד ע\"ה. יעב\"ץ:", + "קונטרס אחרון
ואומר ג\"פ צדקתך. בסידור לב שמח כתב. הטעם. שהאשכנזים מהפכים הסדר ואומרים צדקתך צדק לעולם ותורתך אמת קי\"ט. וצדקתך אלהים עד מרום כו' קפיטל ע\"א. צדקתך כהררי אל כו' במזמור ל\"ו. ואנחנו ספרדיים אומרים כסדר. כי האשכנזים בדעתם זמן מנח' עת רצון יש הארה מלמעלה למטה ולכך אומרים תחלה צדקתך צדק לעולם ותורתך אמת. ואח\"כ וצדקת\"ך אלהי\"ם. כו' ואח\"כ צדקתך כהררי אל אדם ובהמה תושיע ד'. אבל הספרדיים סוברים בעת רצון מוטב שיהא יותר התקשרות מלמטה למעלה ולכך אומרים תחלה צדקתך כהררי אל כו' תושיע ד'. ואח\"כ וצדקתך אלהים. ואח\"כ צדקתך כו' ותורתך אמ\"ת כפי הפסוק ד' אלהים אמת. ובאמת שניהם כאחד טובים שע\"י מלמטה למעלה יש הארה מלמעלה למטה באין גבול ושיעור:
ובשו\"ת מהר\"י מברונ\"א סי' ק\"ן כתב שאלה היכי משכחת ט' שבתות באחד אומרים צדקתך ובשני אין אומרים צדקתך. והשיב כשחל ר\"ח שבט בשבת וט\"ו בשבת: " + ], + [ + "עוד טעם. שאומרים צדקתך. שהוא כמו צידוק הדין על פושעים שעתידין לחזור לדינם אחר השלמת הסדר מצדיקין את הדין על דינם החוזר כדאמרינן בב\"ר מלאך הממונה על הרוחות מכריז בע\"ש ואומר צאו פושעים מגיהנם ונוחו כדרך שישראל שובתין ובמוצאי שבת מכריז ואומר חזרו פושעים לגיהנם שכבר השלימו ישראל את סדריהם וכל זמן שלא התפללו מנחה אינם דואגים ואומרים עדיין לא פנה השמש אבל כיון שהתפללו מנחה והוא ערב דואגים על הלילה הבאה שעתידין לחזור לדינם ולפיכך מצדיקין את הדין במנחה. כי לפי הטעם כי הוא צידוק הדין על שמת משה רבינו ע\"ה בשבת במנחה קשה הא כתיב בן מאה ועשרים שנה אנכי היום ודרשינן היום מלאו ימי ושנותי. ואמרינן בו ביום כתב י\"ג תורות ואם הי' בשבת האיך כתב.*ועי' א\"ר סי' רצ\"ב ס\"ק ט\"ו שכתב וז\"ל ולי נראה ע\"פ מ\"ש בס\"ח סי' תתמ\"ז באותה שעה שנגזר על האדם למות באותו לילה או באותו יום חושך עליו מזלו עיניו ופיו סתומות כאלו מת והכרוז יוצא פלוני מת ולכך כתיב וימת משה ע\"כ. א\"כ אפשר דהגזירה היתה במנחה בשבת ע\"ש: אבודרהם. ועי' תוס' מנחות דף ל' ע\"א בד\"ה מכאן. ועוד הא בשבעה באדר מת משה וא\"כ הי' ר\"ח אדר ביום א' ור\"ח ניסן ביום ב' וזה א\"א דלא \"ב\"ד\"ו פסח. קני המנורה סי' רצ\"ב ס\"ק ב':", + "קונטרס אחרון
בו ביום כתב י\"ג תורות. בספר דעת זקנים (וילך) כתב בשם מדרש באותו יום של שבעה באדר קודם פטירת משה רבינו כתב י\"ג ספרי תורה לשנים עשר שבטים וקרא לכל שבט ושבט והוכיחן והזהירן על התורה ועל המצות אנשים בפני עצמן ונשים בפני עצמן. וספר תורה אחד לקח והניחו לצד ארון הברית שנאמר לקוח את ספר התורה הזה ושמתם אותו מצד ארון ברית ד'. וי\"א שירד גבריאל ונטל את התורה מידו של משה והעלה אותו לב\"ד הגדול שבשמים הרי להודיע צדקתו של משה בפמליא של מעלה שנאמר צדקת ה' עשה וגו' ולא עוד אלא שצדיקים שבמרום קורין בו בשני ובחמישי ובשבתות ובראשי חדשים וימים טובים:", + "האיך כתב. ובספר עטרת צבי בהוספות כתב וז\"ל ומה שהקשה הרא\"ש ז\"ל בפ' ערבי פסחים ע\"ז האיך אפשר הא כתב י\"ג ס\"ת בו ביום. זו אינו קשה כשם שא\"א לשכל וכח אנושי להבין איך ביום א' יהי' יכולת לכתוב י\"ג ס\"ת ודרכי הכתיבה הזאת נעלם מאתנו. כן נעלם מאתנו היתר הכתיבה הזאת הנעשית מראש הנביאים בעת הסתלקו בהאי עת רצון בכתיבה הרוחניות באש דקה מן הדקה:
ובספר דבר יום ביומו (ז' אדר) כתב בשם ספר מדבר קדמות כשכתב משרע\"ה ס\"ת ביום סלוקו ירד גבריאל ולקח ס\"ת והוליכו לרקיע לפרסם ולהודיע גדולתו של משרע\"ה והצדיקים אשר במרום קורין בס\"ת זה בשבת ויו\"ט ושני וחמישי:", + "דלא בד\"ו פסח. ובצל\"ח פסחים דף נ\"ח כתב דגם כשקדשו עפ\"י הראיה היו משגיחין שלא יהיה אד\"ו ראש אבל על בד\"ו פסח לא היו משגיחין כי הטעם שלא בד\"ו פסח אינו בשביל הפסח אלא בשביל אד\"ו ראש. שאם חל פסח באחד מימי בד\"ו ממילא חל ר\"ה בא' מימי אד\"ו ושם יש קפידא בשביל יוה\"כ ושבת שלא יהי' סמוכים ובשביל יום ערבה וכל זה עכשיו. אבל בימים שקידשו עפ\"י הראיה לא הי' זה נקשר בזה שאף שהי' פסח בא' מימי בד\"ו הי' אפשר לחסר א' מחדשי הקיץ או ליתיר ולא הי' בא הראש בימי אד\"ו ע\"כ. וכתב שכן כוונת רש\"י שם בד\"ה בשני בשבת. ושיטת התוס' שס ע\"ב בד\"ה כאלו חל בשני דגם בזמן המקדש היו נזהרים שלא יהי' בד\"ו פסח:
ועי' ר\"ה דף ו' ע\"ב דפעמים היו עושין חודש ניסן ואייר מלא ופעמים שניהם חסרין ע\"ש. א\"כ יוכל להיות שאף שהי' פסח באחד מימי בד\"ו לא הי' בא הראש בימי אד\"ו:", + "א\"כ אפשר דהגזירה היתה במנחה בשבת. ובס' אהבת יהונתן (ויחי) כתב דכל אדם מן מין הישראלי יש לו נפש רוח נשמה ובעת שיפרד החומר אל מרכזה גם הנשמה מתפרדת מעל גויתה. ואולם קודם שימות הגשם מיתה טבעית הנשמה מסתלקת ממנו יום שלפניו. וזהו מ\"ש בסדר עולם דבאותו יום כתב י\"ג ספרי תורות. היינו ביום פרידת הנשמה ואותו היום הי' ערב שבת. ואולם מיתת הגשם הי' ביום השבת.
ובספר מנחם ציון כתב ג\"כ דאותו היום שמת משה ערב שבת הי'. וכן כ' בס' בני יששכר בשם הרא\"ש דמרע\"ה נפטר בע\"ש. ובשם הרב בעל ע\"מ להרמ\"ע כתב דבאמת נסתלק ממנו פנימיות נשמתו בע\"ש ונפשו והטמנת גופו הקדוש הי' בשבת. וא\"כ שני ענינים היו אסיפת נשמתו וגניזת גופו. וז\"ש ונאספת אל עמך ואח\"כ גם אתה. היינו גופך הטהור. וכיון שהרעיא מהימנא נפטר במנחת שבת אומרים כמתנחמים י\"י רוע\"י לא אחסר. רצ\"ל הגם שנפטר הרועה הנאמן עכ\"ז כיון שהשי\"ת הוא רועינו והוא חי וקיים לעד ע\"כ לא אחסר. ועי' אגרא דכלה (פנחס).
ובשם הרב הצדיק הק' אברהם יהושע העשיל מאפטא זצוק\"ל שפי' המדרש פליאה אלדד ומידד מתנבאים במחנה. היינו דאמרי' מילא בסלע שתיקתא בתרי. דהנה נודע שהתנבאו משה מת ויהושע מכניס. והנה הטעם דמת משה הוא משום שהכה הסלע ולא קיים מאמר השי\"ת לדבר אליו ולזה כוון כאן במאמרו מילא בסל\"ע. פי' אם הי' מדבר אל הסלע שתיקת\"א בתר\"י לא היו מתנבאים כלל:
ובספר סידורו של שבת כתב בשם הרב הצדיק הקדוש הנ\"ל שהקב\"ה לא מצא עילה להביא מיתה על משה רבינו ע\"ה אם לא שמצא לו אף בזה מקום שליחות. והוא עפ\"י מאמר חז\"ל (ברכות י\"ח ע\"ב) ע\"פ זאת הארץ אשר נשבעתי לאברהם ליצחק וליעקב לאמר. מאי לאמר. אמר הקב\"ה למשה לך אמור להם לאברהם ליצחק וליעקב שבועה שנשבעתי לכם כבר קיימתי לבניכם. לכן תיכף שצוה לו השליחות הלז אמר לנפשו שחי ונעבורה ומסר נפשו תיכף למיתה בכדי לעשות שליחות המקום ברוך הוא וברך שמו:
עוד שם. פי' משאמז\"ל ב\"ב ט\"ו וימת שם משה עבד ה'. אפשר משה חי וכתב וימת שם משה אלא הקב\"ה אומר ומשה כותב בדמע. ולכאורה על התירץ יותר קשה איך אמר הקב\"ה וימת משה אם עדיין לא מת. רק האמת הוא שהצדיקים מקבלין עליהם המיתה בכל עת. ומה שאמר הקב\"ה וימת משה כוונתו הי' על מה שכבר הי' מקבל גזירת המיתה והי' מרגיש צער מיתה בכל יום ויום בחייו ע\"ד כי עליך הורגנו כל היום, כי בכל יום רצה למסור נפשו על עבודת ה' וכבוד שמו. ולמען תהי' תורה בשלימותה ולא יחסר שמונה פסוקים אמר לו הקב\"ה לכתוב את זאת בהתורה הקדושה ומשה רבינו מרוב ענותנותו לא הי' ניחא לו להתגלות מחשבתו הטהורה בתורה הקדושה לעיני כל ישראל. ע\"כ משה כתב בדמע כי לא רצונו בכך:*ובספר רבינו בחיי (ברכה) כתב דהקבלה האמתית שיש לנו כי משה כתב התורה כלה מבראשית עד לעיני כל ישראל הכל מפי הגבורה. והנה משה כמעתיק מספר קדמון מתחלה ועד סוף אות באות. ואין לתמוה אם יכתוב משה וימת שם משה עבד ה' ויקבור אותו בגי והוא בחיים. כי הי' כותב מה שעתיד להיות. וכן למעלה בדברי השירה (דברים ל\"ב) וירא ה' וינאץ מכעס בניו ובנותיו שהודיע בזה מה שעתיד להיות בבית ראשון. וכן בשאר הענינים בפסוקי העתידות שמדבר בהם בלשון עבר שכל הנביאים נוהגים המנהג הזה בדבריהם לדבר עבר במקום עתיד:
ובספר יסוד התורה בסופו כתב דלכך כתב משרע\"ה בעודו חי וימת משה כי ראה סר צלו וצלמו מעליו והרי הוא כמת:" + ], + [ + "טעם. שאין אומרים צ\"ץ כשחל ר\"ח במוצאי שבת. משום דנשמות אין חוזרין לדינן כדאיתא בפסיקתא אמר רבי אפטוריקי אור של גיהנם שובת בשבת ובר\"ח ודריש לי' מדכתיב ויצאו וראו בפגרי האנשים וגו' וסמיך לי' והי' מדי חדש בחדשו ומדי שבת בשבתו וגו'. וכן כשחל יו\"ט במוצ\"ש א\"א אותו אע\"פ שחוזרות לדינם ביו\"ט כמו שפי' במס' ביצה פרק המביא מ\"מ אין לאומרו מפני כבוד יו\"ט כדי שלא לפרסם הדבר שחוזרות לדינם ביו\"ט. מרדכי מערבי פסחים:" + ], + [ + "טעם. שנוהגין להתחיל בשבת בראשית לומר ברכו נפשי. מפני שכל אותו המזמור מדבר מענין מעשי בראשית. וקורין אותו משם ואילך בכל השבתות במנחה כדי לזכור ענין מעשה בראשית באפוקי יומא דשבת שהוא זכר למעשה בראשית. ומה שקורין ט\"ו שיר המעלות לפי שאמרו חכז\"ל כשכרה דוד השיתין וקפא תהומא ובעי למשטפי עלמא לחזור אותו לתוהו ובוהו וע\"י אלו ט\"ו שיר המעלות חזר התהום לאחוריו ונעשה קיום למעשה בראשית לכך אומרים אותו ג\"כ עם מזמור ברכי נפשי. ארחות חיים סי' רצ\"ב בשם כרם שלמה:" + ], + [ + "טעם. שאומרים בקיץ פרקי אבות. לפי שהעת ההוא זמן תענוגות בני אדם. לזאת תקנו דברי מוסר ויראת ד' להשיב לב האדם לעבודת הבורא יתברך. שם:", + "קונטרס אחרון
פרקי אבות. בספר לקוטי הפרדס כתב דלפיכך נהגו לומר פרקי אבות משה קיבל תורה מסיני לומר הרי אנו מספרין בכבודו של משה רבינו שנפטר בשעה זו כי כן מנהג אחרי שמת האדם מספרים בכבודו ובמעשיו הטובים. ובכך יהיה לו מנוחה טובה:
וטעם. שקראו למסכת זו אבות. לפי שמסכת זו מדברת מן המדו\"ת אשר הם מממשי האבו\"ת המבוחרין בתורה. וגם המדות הללו הם אבות אל המצות. (דברים נחמדים). וטעם שמתחילין בכל פעם קודם הפרק משנת כל ישראל יש להם חלק לעוה\"ב. כדי להפיס דעת עם הארץ. מטה משה אות תפ\"ו בשם הכלבו:" + ], + [ + "טעם. שאין אומרים ברכו נפשי ולא פרקים בשבתות שחל בהן יו\"ט. משום דקיי\"ל בכל היו\"ט חציו לד' וחציו לכם וכיון שהוא במנחה שהוא אחר חצות שהיא בחצי שלנו אין אומרים כלום. שם סי' ת\"ל:" + ], + [ + "טעם שחייבו לאכול שלש סעודות בשבת. מפני שהאוכל אכילה גסה יצטרך להרחיק זמן האכילה שאחרי' וכשיראה שהוא מצוה לאכול שלש סעודות לא יאכל בשום סעודה מהם כ\"א בשיעור שיוכל לאכול בהגיע זמן הסעודה שאחריה נמצאו כל סעודותיו לשם מצוה ולשובע נפשו וישאר לבו פנוי לעסוק בתורה ונמצא כובש יצרו בסלקו האוכל מלפניו בעודו תאב לו וכשיעשה זה ביום המנוחה כל שכן שיעשה כן ביום המלאכה שלא יכבד עליו לבטלו ממלאכתו. אבודרהם. ועי' לבוש סי' רצ\"א סעיף א' שהחיוב שלש סעודות הוא מהתורה שכן דרשו מס' שבת דף קי\"ז ע\"ב מדכתיב תלתא זימני היום בפסוק אחד. ויאמר משה אכלוהו היום. כי שבת היום לה'. היום לא תמצאוהו בשדה. ודרשו דאכולהו קאי אכל תלתא היום שבקרא ע\"ש:*ואפי' אם חל יו\"ט במוצ\"ש שא\"א לו לאכול סעודה ג' אחר מנחה שהרי מצוה להמנע מלקבוע סעודה בעיו\"ט משעה עשירית ולמעל' מ\"מ אם יודע שיוכל לאכול קודם שעה עשירית אין לו לחלק סעודת הבוקר לשתים ע\"י הפסק ברכת המזון דהא י\"א דאסור לעשות כן משום ברכה שא\"צ. מ\"א סי' רצ\"א סק\"ח. ועי' טור וב\"י שם דהרא\"ש ז\"ל הי' מברך בהמ\"ז והי' נוטל ידיו ומברך עליהם ומברך המוציא (אף שלא חל יו\"ט במו\"ש) והי' אומר שיותר טוב לעשות כן כיון שנמשכה סעודת הבוקר עד אחר המנח' ואם לא הי' עושה מיד השלישית לא הי' יכול לאכול אח\"כ אלא אכיל' גסה אבל מיד סמוך לאכיל' עדיין האצטומכה פתוחה ואע\"פ שתוס' כתבו שר\"י אומר שאין להפסיק באמצע סעודה משום איסור ברכה שאינה צריכה תירץ הוא ז\"ל דכיון שהוא מפסיק לכבוד שבת אין כאן משום מרבה בברכות שלא לצורך ואין לדרוש כן בציבור דכיון שאם אוכל קודם חצות אינו יכול להפסיק אין הציבור בקיאין בזה ע\"ש. וטוב להפסיק מעט ביניהם שלא ליטול ידיו מיד אחר ברהמ\"ז בד\"ת או בטיול קצת. עי' ט\"ז סי' רצ\"א סק\"ב. ועי' אשל אברהם סי' ז' דאם עושה הפסקה בינתים בהילוך למקום שאינו נקי הוא על צד היותר טוב לכ\"ע. כתב השל\"ה בשם הזוהר שרשב\"י הי' עוסק בתור' במקום סעודה שלישית כשחל ע\"פ בשבת. עוד כתב דאם הביאו לו פירות תוך הסעודה יכול להניח עד אחר הסעוד' כדי לברך עליהם ברכה אחרונ' דבשבת מותר לגרום ברכ' בשביל השלמת מאה ברכות:
וגם הנשים חייבות בשלש סעדרות שאף הן היו באותו הנס של מן דלחם משנה לקטו כלם בערב שבת. וכן חייבות לבצוע על שתי ככרות. אבודרהם בשם ר\"ת. ובספר עבודת ישראל לסוכות כתב בשם האריז\"ל דנשים פטורות מסעודה שלישית הואיל ואין לנשים דיקנא פטורים מסעודתא דדיקנא: ", + "קונטרס אחרון
מצוה לאכול שלש סעודות. רבים אוכלים בשר ודגים בס\"ג. וראי' מהזוהר פ' בראשית מ\"ח ע\"ב במש\"כ ולזעורי (היינו בסעודה של זעיר אנפין) בתרי תבשילין סגי. וכן נהג הרב הצדיק הקדוש מזידישוב זצוק\"ל:", + "אכלוהו היום ובשם הרב הק' מרימנאב זצ\"ל אכלוהו היום כי שבת היום וגו' הכניסו קדושת השבת אל תוך עצמיכם כמו המאכל הנכנס לתוך מעי האדם. וזה אכלוהו את היום. עוד אמר דעו כי עם קדושת שבת יורדת כל מיני השפעות שבעולם והאיש אשר ירצה לקבל השפע העליונה הוא מוכרח להביא הרצון אל הדיבור ולומר לכבוד שבת קודש והשפע יורדת ממילא מלמעלה. וזה רמזו חכז\"ל זכור ושמור בדבור א' נאמרו. היינו כי בדיבור תליא מלתא.
ובספר אהבת שלום פ' וירא כתב כמו שעיקר חיותו של אדם הוא הנשמה הקדושה והוא שמו של האדם וע\"כ כשקוראין לאדם ישן בשמו יכולין מהר להקיצו כי כשקורין אותו בשמו שהוא הנשמה אזי מעוררין חיותו ממקום שרשו בהשתלשלות עד שמורידין את החיות אל האדם. כן טוב להזכיר בשבת קודש בכל פעם השם שבת כי שבת הוא צרורא דלעילא דבי חיי' כולא וע\"י קריאת השם שבת עי\"ז אנו מעוררין חיות השבת שהוא שמא דקוב\"ה דהוא ושמו חד. וזה ג\"כ כוונת אמרם ז\"ל הנכנס לחולה בשבת אומר שבת הוא מלזעוק פי' שע\"י זעקת השם שבת נתעורר חיות דשבת ומשם נמשך רפואה מאילנא דחיי. וע\"ל בהשמט' לסעי' שנ\"א בד\"ה ובס' עולת החודש:
ובספר הגהות מהרצ\"א פ' יתרו כתב על מה שכתב בזוהר שם דף צ\"ב ע\"א זכור את יום השבת לקדשו כו' מאן דאדכר למלכא אצטריך לברכא לי' מאן דאדכר שבת צריך לקדשא לי' ע\"כ. דכפי הנראה כשאומר ומזכיר שב\"ת צ\"ל קוד\"ש:
ועי' באה\"ט סי' ש\"ז סק\"ב בשם של\"ה דאדם המבקר חבירו בשבת לא יאמר לו כדרך שאומר בחול כגון צפרא טבא אלא יאמר שבת שלום או שבת טוב לקיים זכור את יום השבת:" + ], + [ + "טעם שקוראים לסעודה שלישית שלש סעודות. לפי שבזה הוא מקיים כל הסעודות, כי הראשונות גם הוא רעב ויש לו הנאה הגם שהוא מצוה וקראת לשבת עונג. אך סעודה זו וודאי מגלה שהוא לש\"ש כי אינו תאב וממילא מתקן הכל ע\"כ נקרא שלש סעודות.*ובשם הרב הצדיק הקדוש מוהר\"ר צבי הכהן מרימנאב זצוק\"ל סועדים בו לברך שלש פעמים. זה שסועדים השלש סעודות אין כוונתם למלאות תאותם רק לברך ברהמ\"ז ג\"פ:
ובספר כתר שם טוב מביא סיפור איך שפעם א' הי' שובת הבעש\"ט והי' בשבת בכפר א' עם מנין שלו ובהגיע שלש סעודות גם המחזיק הכפר קיבץ כמה אנשים מהכפרים וישב ואכל ושתה עמהם בזמירות שירות ותשבחות וראה הבעש\"ט זי\"ע שהוא מקובל מאד למעל' וקראו אחר הסעודה ושאל אותו מאיזה טעם אתה עושה זה לבזבז כ\"כ על סעודה ג'. והשיב הנה שמעתי העולם אומרים תצא נשמתי בין אנשים מישראל. והנה שמעתי שבשבת יש לכ\"א מישראל נשמה יתיר' ובמוצאי שבת יצאה ממנו ואמרתי גם אני תצא נשמה יתירה שלי בין אנשים מישראל ע\"כ אני מאסף אנשים מישראל כו' ע\"ש: ופשוט אין מצוה נקראת אלא על מי שגמרה. דברי אמת:", + "קונטרס אחרון
ברהמ\"ז ג\"פ. ובספר כבוד התורה (בשלח) פי' בשם הרב הצדיק הקדוש מוהר\"ר ברוך ממעזיבוז זצוק\"ל מה שאומרים בזמירות בליל שבת ק' פוסעים בו פסיעה קטנה ר\"ל הגם שפוסעים בשבת פסיעה קטנה בקדושתה. היינו שסועדים בו בלתי כוונה לקדושת שבת רק לברך כמו בחול. בכל זאת צדקתם תצהיר:" + ], + [ + "טעם. על שבמוצש\"ק בשעה שאומר הצדיק תורה אין מדליקין נרות. משום שבאים נשמות מעלמא דקשוט לשמוע דברי תורה שאומר הצדיק וכשיראו האור של העולם הזה יחשוך להם.*ובספר דביר המוצנע פ' שמיני כתב בשם הרב הצדיק הקדוש מראפטשיץ זי\"ע אשר פעם א' בסעודה שלישית של שבת קודש אמר תורה וגילה רזין דאורייתא וסיפר לי איש אחד ירא שמים שאחר הס\"ש בכה מאוד היות שגילה בשלש סעודות רזין דאורייתא והוא יודע שפלותו שאינו ראוי לכך וירא לנפשו אולי הוא ח\"ו מצד אחר. וסיפר לי האיש הנ\"ל שתיכף בליל מוצש\"ק ביקש מאת האיש הוא החסיד ר' פישל סופר שילך עמו לאדמו\"ר לפריסטיק לכבוד איש אלקי רבי ר' מענדלי זי\"ע והלכו כל הליל' ד' פרסאות וכאור הבוקר באו לרבי ר' מענדלי וכאשר ראה אותם הרבי שאל את הרב מראפטשיץ מה אתם עושים כאן כ\"כ בהשכמה השלום לכם ושלום לב\"ב ואמר לו שלום והתחיל לבכות מאוד עד כי הגדיל וסיפר לו המעשה והלך הרב האלקי מוהר\"מ זצ\"ל עם הרב הק' מראפטשיץ לחדר מיוחד ואמר לו יאמר מר נא התור' לפני ואדע אם הוא דרך השם או ח\"ו להיפוך וכאשר אמר וסיפר וחזר בפניו התור' הכה על כתפיו והראה לו אהבה ואמר להרב מראפטשיץ אשרי לכם אשרי חלקיכם שב\"ה הגעתם למדריגה גדול' בדרכי השם ולגלות רזין דאורייתא ע\"כ: שארית ישראל:" + ], + [ + "טעם שנוהגים רבותינו הקדושים שמדליקין הנרות במ\"ש קודם ברכת המזון. לפי שהם מאריכין בסעודה שלישית עד כמה שעות בלילה בתוספת קדושת שבת בתורה ושירות ותשבחות להמתיק כל הדינים במס\"נ לה' להמשיך רצון עליון בהשפעות טובות על ישראל מן מצח הרצון ובודאי הם אינם בכלל זה שיהי' על ידיהם ח\"ו גרמא לאדלקא נורא דגיהנם ר\"ל.*בספר דרך אמונה כתב בשם ס' נועם מגדים (פ' צו) ת\"ל הענין ביורדי גיהנם שיש להם מנוחה בשבת קבלנו דאין כולם שוים בדבר יש שמאריכים להם במו\"ש הרבה ולא נדונים והוא כל זמן שהחסידים ואנשי מעשה מאריכים בסעודה שלישית ומוסיפים על הקודש עד זמן ההוא גם הם ינוחו וישבתו מדינה של גיהנם וכולם אומרים אשריכם הצדיקים וחסידים בזה ובבא. אמנם זה דוקא באותן רשעים שגם שהיו רשעים בפ\"ע אבל לא התנגדו לצדיקים. אבל אותן שדברו סרה על הצדיקים וחסידים ובפרט בענין זה דהאריכות ותוספת שבת כאשרי עינינו רואות שיש רשעים אשר מעשה הצדיקים להם כמחט בבשר החי וידברו סרה עליהם הרשעים ארורים הללו המה נידונין בגיהנם תיכף לצאת הכוכבים במ\"ש ישובו רשעים לשאולה והממונים על הדין אומרים להם אתם הארורים הייתם חולקים על הצדיקים לזה אין לכם חלק במנוחתם: עטרת צבי פ' בראשית: " + ], + [ + "טעם. שתקנו הבדלה בתפלה. לפי שכשעלו מן הגולה היו דחוקים בעניות ולא סיפק ביד כולם לקנות יין להבדלה ותקנוה בתפלה. ואח\"כ כשהעשירו ישראל קבעוה חכמים על הכוס וכשחזרו והענו חזרו חכמים וקבעוה בתפלה. וכדי שלא יהא ההבדלה מטולטלת תדיר ע\"י עושר ועוני מתפלה לכוס ומכוס לתפלה התקינו חכמים שלעולם צריך כל אדם המבדיל בתפלה להבדיל גם על הכוס אם יוכל למצוא. ע\"י ש\"ע התניא סי' רצ\"ד סעי' א' וסעי' ב':" + ], + [ + "טעם. שאומרין ברכת הבדלה קודם וחננו מאתך. משום שאין לתבוע צרכיו קודם הבדלה. מ\"א שם ס\"ק א':", + "קונטרס אחרון
קודם הבדלה. ואע\"ג שהבדיל בתפלה אסור במלאכה גמורה עד שיבדיל. היינו שיאמר ברוך המבדיל בין קודש לחול (וא\"צ יותר) בלא כוס ובלא שם ומלכות. ואם שכח ואמר בא\"י בשם ומלכות בלא כוס אפ\"ה צריך להבדיל על הכוס כשיש לו. (ונראה כשיבדיל אח\"כ על הכוס יברך בלא שם ומלכות) ובמו\"ש ליו\"ט י\"ל ברוך המבדיל הבדלת וקדשת כולו ברוך המבדיל בין קודש לקודש בלא שם ומלכות ואין די שיאמר רק המבדיל בין קודש לקודש. אבל הדלקת הנר מותר לאחר הבדלה בתפלה. ומ\"מ בעל נפש יחמיר על עצמו ולא ידליק נר אפי' הבדיל בתפלה עד אחר סדר קדושה כי הזוהר האריך מאד בעונש המדליק נר קודם שסיימו הציבור סדר קדושה. אבל חזן הכנסת יכול להדליק אחר שהבדיל בתפלה משום כבוד הציבור. וטלטול הנר פשיטא דשרי אחר שהבדיל בתפלה. עי' מ\"א סי' רצ\"ט ס\"ק י\"ז ומחצית השקל שם. ועי' פ\"מ שם ובס\"ק י\"ג:
ובתשב\"ץ כתב אסור להדליק נר במו\"ש קודם אתה חוננתנו. אבל אם בירך ברוך אתה ד' אלהינו מלך העולם המבדיל בין קודש לחול וביו\"ט המבדיל בין קודש לקודש אז מותר להדליק מיד ע\"ש. ועי' או\"ח שם סעי' י':
ובש\"ע התניא שם סעי' י\"ט כתב וז\"ל וכל בעל נפש יחמיר לעצמו שלא להדליק ולא לעשות שום מלאכה קודם סדר קדושה של הצבור אע\"פ שכבר הבדיל בתפלה וגם אמר המבדיל וכל העושה מלאכה קודם סדר קדושה אינו רואה סימן ברכה לעולם מאותה מלאכה אבל טלטול הנר וכיוצא בזה מותר אחר שהבדיל בתפלה או אמר המבדיל בלי שם ומלכות ע\"כ. ונראה דראוי לנהוג ולהנהיג לכל ישראל ולהחמיר על עצמו ואין לעשות שום מלאכה עד אחר שיבדיל בתפלה ויבדיל על הכוס. או שיאמר אחר סדר קדושה ברוך המבדיל בין קודש לחול בלא כוס ובלא שם ומלכות. וכן אין לשתות טוטו\"ן עד אחר שיבדיל בתפלה. כי יש לחוש שישכח להתפלל אח\"כ:
מי שמשך סעודתו במנחה בשבת עד למוצאי שבת, אותן שהתפללו והבדילו מבשלין ואופים לאותן שלא הבדילו (שו\"ת הרמ\"א סי' קל\"א) ועי' באה\"ט סי' רס\"ג ס\"ק כ\"ג שכתב בשם תשו' הב\"ח שהמיקל כרמ\"א לא הפסיד והמחמיר כהר\"ן קדוש יאמר לו ותע\"ב. וגם הר\"ן לא נחלק אלא באמירה אבל אם חבירו עשה מעצמו מותר לאותו שמשכה סעודתו להנות ממנו אליבא דכ\"ע:
ובספר מיכלא דאסותא דף כ\"ז כתב ראיתי פ\"א אצל הרב הה\"ג רבינו משולם שהי' אבד\"ק סטאניסלאב זצ\"ל ששלח מעות בס\"ג להביא יי\"ש לפני אורחים. ואולי אמר באמת קודם המבדיל בלא שו\"מ. או שהקל לכבוד האורחים ע\"כ:
טעה ולא הבדיל בתפלה בחונן הדעת משלים תפלתו ואין לו לחזור אפי' לא פתח בברכה של אחריה. זה פסק הש\"ע. אבל יש רבים וגדולים החולקים ס\"ל דכעומד באותה ברכה דיינינן ליה ע\"כ הסומך עליהם לא הפסיד. סידור יעב\"ץ:
ובספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' רצ\"ד כתב דבנוסח דידן שיש בו בקשה החל עלינו הימים כו' ששייך זה לשומע תפלה נראה שגם התוספות מודים שלגבי דיעבד אין שום חשש הפסק בזה ע\"ש ועי' ב\"י שם:
אם טעה ולא הזכיר הבדלה בתפלה ואין לו כוס בלילה וסבור שאף למחר לא יהי' לו צריך לחזור ולהתפלל מיד ולהזכיר הבדלה בתפלה. אבל אם יודע שימצא כוס למתר א\"צ לחזור ולהתפלל (סי' רצ\"ד) ולפ\"ז לא מהני רק כשיודע שיהי' למחר כוס עכ\"פ עד חצות היום. משום דלמחר יש עדיין חובת תשלומי ערבית דאם שכח להתפלל ערבית משלים אותה למחר בתפלת שחרית. ולפ\"ז כשחל ט\"ב במוצאי שבת הנה לא יהי' לו כוס עד ליל ב' צריך לחזור ולהתפלל. מגיד תעלומה:
כשחל יו\"ט במו\"ש ושכח לומר ותודיענו כיון שהתחיל ותתן לנו ה' אלהינו שוב אין להחמיר על עצמו לחזור ולומר ותודיענו. אבל כשסיים תפלתו ורוצה להחמיר על עצמו להתפלל שנית בתורת נדבה רשאי. אך יהא זריז וזהיר ואמוד בנפשו שיוכל לכוון תפלתו מראש ועד סוף שאל\"כ קרינן בי' למה לי רוב זבחיכם כו'. מטה אפרים סי' תקצ\"ט סעי' ז'. ועי' או\"ח סי' ק\"ז סעי' ד':
ונראה דזה דוקא כשסיים הברכה מקדש ישראל והזמנים אין לחזור ולומר ותודיענו אבל אם רק התחיל ותתן לנו ה' אלהינו ועדיין לא סיים הברכה יש לומר ותודיענו כמו שאם שכח הש\"ץ בת\"צ לומר עננו בין גואל לרופא ונזכר קודם שחתם ברכת רפאנו אף שאמר רפאנו ה' ונרפא אומר עננו עם חתימה ואח\"כ חוזר ואומר רפאנו (עי' מ\"א ס\"י קי\"ט סק\"ו) כ\"כ אמרינן כאן שיש לומר ותודיענו: וראוי להתנהג כשחל יו\"ט במו\"ש שיאמר לאחר שיקרב שני נרות ביחד כדי שיברך ברכת מאורי האש על האבוקה כדינו. יוש\"ה שער ט' פ\"ה:
במוצאי שבת לא יאמר אנא ה' חטאתי עד חצות. עי' שערי תשובה סי' ש' בשם האריז\"ל:
ובקונטרס עיון תפלה כתב וז\"ל במו\"ש וכדומה בכל עת שא\"א תחנון לא יכה באגרופו על לבו בשעה שאומר סלח לנו כי חטאנו כי האמירה לבד הוא נוסח התפלה ורשאין לאומרם כמ\"ש לעיל קודם פ' התמיד.*בפ' התמיד כתב וז\"ל היה\"ר שאמורים קודם פ' התמיד אף שכתכ בו ותכפר לנו על כל חטאתינו כו' מ\"מ אין להקפיד מלאמרו בשבת וי\"ט שכן הוא בס' פע\"ח שער ר\"ה בשם צמח. ועי' מטה אפרים סי' תקפ\"ד סי' ז' דבר\"ה אין לומר היה\"ר קודם פ' התמיד לפי שאין לומר חטא ועון בר\"ה: נראה להדי' כמתודה ע\"ש:
ובשם אדמו\"ר הרב הצדיק הקדוש מוהר\"ר אברהם ממיקלייאוו זצוק\"ל שאמר בדרך הלצה מה שסדרו את הוידוי אנא ד' חטאתי בברכת שמע קולנו ולא אצל ברכת סלח לנו. לפי שאנו רואים בעיתים הללו אשר שבת משוש כל כל יראי והוגי תורתו. וכל השפע ניתן ר\"ל לעוברי התורה. ועי\"ז סדרו פה את הוידוי קודם שמתפלל על הפרנסה את פותח יד ומשביע לכל הפושעים בך. אנא ה' חטאתי. וכמוה' גם אני. ולזה אתה ה' הזן ומפרנס כו' הטריפני לחם חקי:" + ], + [ + "טעם. שאומרים ויהי נועם במוצ\"ש. כי הוא שיר של פגעים ולפי שבמו\"ש מתעוררין החיצונים לשוט בעולם לכן אנו אומרים מפחד בלילות ומה שאין אומרים בשבוע שחל בו יו\"ט ולא במוצאי יו\"ט כיון שאין בהם ששת ימי המעשה. וזה הטעם. צריך תבלין אטו משום דכתיב בי' ומעשה ידינו בעינן ימי המעשה כולם דוקא ומה הפסד יש לאומרו לעולם רק הטעם הוא משום שימי החול שבנתים מוטלים בין קדושות שיש בהן להגן ולהציל מן המזיקין ואם הי' אומרים אותו אז נראה כפוגם בכבוד הקדושה הנוספת שיש בשבוע זו באמצע. יעב\"ץ.", + "וטעם. שאין אומרים סדר קדושה כיון שאם נדחה זה נדחה זה שלא תקנו סדר קדושה לומר אלא שאין דרך לברך להתלמיד שלא יתברך רבו עמו לכך מאחר שמתחיל בברכת עצמו אומר ג\"כ סדר קדושה שהוא ברכת רבו אבל אם נדחה ברכת עצמו אין אומרים סדר קדושה. אבודרהם:", + "קונטרס אחרון
לשוט בעולם. בספר ילקוט האורים כתב בשם הגאון הקדוש מהר\"ש מאוסטראפאלי זצוק\"ל על מה שפי' רש\"י ז\"ל (תשא) על פסוק והסירותי את כפ\"י מכאן שניתן רשות למחבלים לחבל. עפ\"י הפסוק (תצוה) שפה יהי' לפיו סביב מעשה אורג כפי תחרא יהי' לו לא יקרע. ד' תיבת הללו לפיו סביב מעשה אורג ר\"ת שמא\"ל. ור\"ת תחרא יהי' לו לא יקרע אותיות לילית. ותיבת כפי עומד באמצע ואינו מניח לקרב אותם. וז\"ש והסירותי את כפ\"י ר\"ל תיבת כפי אסור מביניהם ואז ח\"ו רשות למחבלים לחבל:", + "בשבוע זו באמצע. ובספר זכור לאברהם כתב בשם הברכ\"י וז\"ל ראיתי לקצת גדולי הדור שאף כשחל יו\"ט באמצע שבוע הי' אומרים ויהי נועם בלחש שע\"פ הסוד הוא כן ואפי' במו\"ש שבתוך חוה\"מ:" + ], + [ + "עוד טעם. שאומרים ואתה קדוש במוצ\"ש. משום דעלמא עליה קאי והוא מגין מן הפורענות ע\"כ הוא דבר טוב בעתו. עת התחלת שליטת החיצונים שמחזירין אותם על משמרתן ופקודתן. יעב\"ץ.", + "וטעם שאין מתחילין ובא לציון גואל לפי שאין גאולה בלילה.*וכשחל פסח בשבת א\"א ויהי נועם ואתה קדוש במו\"ש שלפניו. יעב\"ץ. ועי' שערי תשובה שם ס\"ק ג' וז\"ל ובש\"ל כתב וכמדומה לי שבמדינות אלו אומרים אף כשחל פסח בשבת. וע' פ\"מ שם ס\"ק ב' דאף כשחל פסח בשבת אומרים במוצ\"ש שלפניו ויהי נועם ואתה קדוש אף דבע\"פ אחר חצות מדינה אסור בעשיית מלאכה. וקודם חצות מקום שנהגו שלא לעשות אין עושין אפ\"ה אומרים במו\"ש שלפניו ויהי נועם ע\"ש: טור סי' רצ\"ה:" + ], + [ + "טעם. שכופלין פסוק אורך ימים כו' בויהי נועם. שעי\"כ נשלם השם היוצא ממנו. ט\"ז סי' רצ\"ה ס\"ק א'.", + "עוד טעם. שכופלין אותו. כדי להשלים מנין ק\"ל תיבות שבמזמור זה נגד ק\"ל שנה שפירש אדם מאשתו הוליד פגעים בישין ומזמור זה הוא שיר של פגעים. עטרת זקנים שם." + ], + [ + "עוד טעם. מפני כי יושב בסתר עליון עם פסוק ויהי נועם יש בו קכ\"ד תיבות וכשתכפלם יהיו רמ\"ח. ומן הדין הי' לכופלו פעם אחרת אלא מפני טורח הצבור תקנו לכפול הפסוק הראשון והאחרון בלבד ויחשב כאלו כופלו כולו ולכך תקנו לאומרו במוצ\"ש שהוא תחלת השבוע כדי לשמור רמ\"ח אברים כדאמרינן באלה הדברים רבה ברמ\"ח תיבות שיש בק\"ש. שמור מצותיו וחיה. שמור רמ\"ח תיבות שבק\"ש והקב\"ה ישמר רמ\"ח אברים שלך. אבודרהם:" + ], + [ + "טעם. שיש נוהגין למנוע מלומר ויתן לך בביהכ\"נ. מפני שעדיין לא ברכו מאורי האש. ואין נכון להנות מהנר. כי רוב העולם אינם יכולים לומר בעל פה. לכן טוב יותר לומר אחר הבדלה*והאריז\"ל כשהי' מתפלל בין האשכנזים הי' אומר בביהכ\"נ אבל כשהי' מתפלל בין הספרדיים שאין מנהגם לומר בביהכ\"נ הי' נוהג לומר אחר הבדלה. ועי' שע\"ת סימן תקצ\"ט. ובשם גדול אחד קדוש שאמר כי טוב שיאמרו שני אנשים יחד ויתן לך: אשל אברהם סימן רצ\"ח:", + "קונטרס אחרון
ויתן לך. וטעם שאומרים אח\"כ שיר המעלות אשרי כל ירא וכו'. שהוא להזהיר את בני האדם בתחלת ימי השבוע שיעסקו באמונה במשא ובמתן. ולא יאנה איש את חבירו. וזה שאמר יגיע כפיך. ולא מן הגזל ולא מן הגניבה ואם אתה עושה כן אשריך וטוב לך לעוה\"ב ראיתי באיזה ספר:" + ], + [ + "טעם. מה שאנו מהפכין פסוקי הברכה בויתן לך במוצאי שבת. שהרי התורה הזכירה תחלה ברכת פרי בטן ואח\"כ ברכת הטנא ואנו מזכירין ברכת הטנא תחלה ואח\"כ ברכת הבטן. משום שאנחנו עכשיו בגלות המר הזה וכל יום קללותיו מרובה מיום שלפניו. ולכך יש להקדים ברכת הטנא. ספר החיים:", + "קונטרס אחרון
ברכת הטנא. בספר רבינו בחיי (תבא) כתב וז\"ל ברוך פרי בטנך. הקדים כאן בברכות ברכת הגוף לברכת המזון שאמר אחריו ברוך טנאך אבל בקללות הקדים טנאך ואח\"כ פרי בטנך ללמדך שיענש תחלה בממונו ואם יחזור בו מוטב ואם לאו יענש בגופו. וכן אמרו במדרש אין בעל הרחמים נפרע מן הנפשות תחלה:", + "שבת וינפש. בספר דעת זקנים (תשא) כתב בשם הרב יהודה חסיד וביו\"ם השביע\"י שב\"ת וינפ\"ש מכאן יש רמז לנשמה יתירה בשבת, קח סופי תיבות הללו ויהיו שתים:" + ], + [ + "טעם. שאין מבדילין אלא על היין*ובספר ארחות חיים בהגהות עובר אורח סי' רצ\"ו כתב בשם גאונים רבים מדור שלפנינו ז\"ל דאם אין לו יין מותר להבדיל על כוס טייא מתוקה או קאפפע מתוקה כי כל שהוא עשוי לכיבוד לאורחים נקרא חמר מדינה ע\"ש. ועי' ק\"א לט\"ה בהשמטה לסעי' שס\"ה בד\"ה עוד כתב. שכח ולא הבדיל במ\"ש מבדיל עד סוף יום ג'. או\"ח סי' רצ\"ט סעיף ו'. ובהבדלה לאחר יו\"ט עד כמה כתב הגאון יעב\"ץ בסדירו בסדר ספירה וקצירה שלדעתו יום שאחר החג ע\"ש לפי שנסתלקה נפש יתירה הנוספת באדם בשבת ונחלש ומתעצב בכניסתו לימי הטורח והעינוי מבדיל על היין להמשיך עליו כח מהגבורה ולעורר השמחה. תולעת יעקב:" + ], + [ + "טעם. שמריחין הבשמים במוצאי שבת. כדי לעשות נחת רוח לאדם על שהלכה ממנו הנשמה היתירה האבודה במוצאי שבת שנאמר שבת וינפש כיון ששבת ווי אבדה נפש. וכשחל יו\"ט במוצ\"ש אינו צריך לבשמים שעונג יו\"ט עולה כבשמים. אבודרהם. ועיין תוס' פסחים דף ק\"ב ע\"ב בד\"ה רב:", + "קונטרס אחרון
נחת רוח לאדם. עי' הלק\"ט ח\"ב סי' קפ\"ג כיון דטעם הבשמים במו\"ש בשביל נפש יתירה הם באים. א\"כ אפי' אינו נהנה מטעם הריח מברך ע\"ש. ועי' מ\"א סי' רצ\"ז סק\"ה. על קליפת מראנצין. לימונים מברך במ\"ב. יד אפרים סי' רט\"ז בשם מח\"ב:", + "וי אבדה נפש. בספר דברי אמת (פ' מטות) פי' מה שאמרו רז\"ל כיון ששבת וי אבדה נפש. היינו כיון ששבת וי אבדה נפש. הנפש אבדה את הוי שאין עוד וי לנפש כי נמחלו כל עונותיו וע\"ד שאמרו ז\"ל המתפלל ואומר ויכולו שני מלאכי השרת המלוין לו לאדם מניחין ידיהם על ראשו ואומרים לו וסר עונך וחטאתך תכופר. לפ\"ז ניחא שאנו אומרים זה בתחלת שבת:
ובספר ליקוטי עצות כתב שתיכף בשעת כניסת שבת אזי מחמת גודל התענוג של הנפש יתירה שבא בשבת ע\"כ מתחילין תיכף להתגעגע ולהצטער על אבידת הנפש במוצ\"ש וזה כיון ששבת וי אבדה נפש. וי אבדה נפש. וזה כעין שמובא בזוה\"ק שבעת שהתענגו החברייא מאד מקדושת התגלות של רשב\"י התחילו להתגעגע מאד ואמרו וי לדרא כד תסתלק וזה כעין הנ\"ל ממש:" + ], + [ + "טעם. שאין מברכין על הבשמים במוצאי יו\"ט. דליכא נשמה יתירה ביו\"ט. תוס' ביצה דף ל\"ג ע\"ב בד\"ה כי:" + ], + [ + "טעם. שמברכין על האור במו\"ש. לפי שהתחלת בריאתו במו\"ש כמו שמצינו באגדה בירושלמי במוצ\"ש זימן הקב\"ה לאדם הראשון שני רעיפים והקישן זה בזה ויצא מהם האור ובירך בורא מאורי האש. כל בו. וע\"ל סעיף תשע\"ו וסעי' תשע\"ז:", + "קונטרס אחרון
שהתחלת בריאתו במו\"ש. וטעם שקבעו חז\"ל לברך על האור במו\"ש יותר משאר בריות זה ביום פלוני וזה ביום פלוני. לפי שנאסר בשבת ובמ\"ש חוזר להתירו כאלו נתחדש ומשום כך מברכין עליו בי\"כ מפני שביום נאסר ועתה נעשה היתר. באה\"ט ס\"ס רצ\"ט בשם הרשב\"א:", + "בורא מאורי האש.*בספר לבושי מכלול סי' כ\"ז כתב וז\"ל נשאלתו מהרה\"ק בהיותי בצל קורתו בק\"ק פאטיק על ר\"ה שחל להיות ביום ה' וביום ו'. וביום ב' יען שהסעודה נתאחר עד בה\"ש הי' פירס מפה ומקדש. ונשאלתי האיך לעשות עם רצה ויעלה ויבא. ואמרתי כיון דקיבלו את השבת באמצע אין עוד מקום לומר יעו\"י ע\"כ. ועי' ט\"ה ח\"א סעי' קצ\"ג בהשמטה: אם אחד מוציא אחרים בברכת הבדלה צד היותר טוב הוא שיאמרו עם המוציא אותם שוה מלה במלה. אך גם אם אין ענייתן בשוה מלה במלה עם המוציא אותם נראה ג\"כ שאין קפידא שיאמרו ברכת המבדיל ובפרט שכשיוכלו למהר אמירתם קודם הש\"ץ ויענו אמן. כיון שמה שיוצאים ידי חובתם הוא ע\"י שומע כעונה ויכולים גם לענות לכ\"ע כידוע. אשל אברהם סי' רצ\"ה:
וע\"ש בסי' רצ\"ו דכ' וז\"ל אירע לי בכוס דהבדלה כעין מ\"ש בט\"ז סס\"י רע\"א והיין עמד בצלוחית שלו שפיה צר למעלה אצל השלחן רק טעיתי וסברתי על שכר שהוא יין נראה דבזה לכ\"ע אין צריך ברכה שנית על היין כיון שבדיעבד יצא ידי חובת הבדלה באומרו על כלי כזה גם שאינה מליאה כשעומדת אצלו בבית ובפרט בבעל הבית בשלו שלא יתבייש ליטול היין ולשתות ומי ימחה בידו והוא מלתא דעבידא לגלוי' ליה תיכף ודאי כשיטעום הכוס יתוודע לו שהיין בצלוחית שאצלו והוא דבר הניכר וידוע לכל שהטעות כמאן דליתא והכוונה על היין משא\"כ לגבי תורמוס שנפל מידו שהי' דעתו רק עליו בהחלט כו' ע\"ש:
וכן נשאל למהרי\"ל אם בירך אדם על יין וכשטועם נמצא מים אם צריך לחזור ולברך על היין והשיב שא\"צ לחזור ולברך בפה\"ג שנית מאחר שמתחלה הי' דעתו לשתות יין:" + ], + [ + "טעם. שתקנו חז\"ל בורא מאורי האש בלשון רבים. כיון דטובי נהורי איכא בנורא. שלהבת. אדומה. לבנה. וירקרקת. מס' ברכות דף נ\"ב ע\"ב.", + "וטעם. שאבוקה להבדלה מצוה מן המובחר. כי אחרי שפסקו ז\"ל שנוסח הברכה לומר בורא מאורי האש שהוא לשון רבים צריך להיות שם אבוקה שנראין בה מאורות הרבה. כל בו. ודוקא של שעוה. ס' הכוונות ועי' ליקוטים סעיף ק\"ז:" + ], + [ + "טעם. שאין מברכין מאורי האש בכל שעה שנהנה ממנו דהא אסור ליהנות בעוה\"ז בלא ברכה. משום דדוקא אדבר שהגוף נהנה ממנו מברכין עליו אבל בשאר הנאה לא. ומאור השמש שמברכין עליו היינו לפי שמתחדש בכל יום. מרדכי פ' אלו דברים בברכות:", + "קונטרס אחרון
לפי שמתחדש בכל יום. ובכלבו אות מ\"א כתב הטעם שמברכין על האור במו\"ש ואין מברכין בכל שעה שנהנה ממנו. כיון שהי' נאסר בכל יום השבת ועכשיו הותר. וכיון שברך עליו במוצאי שבת שוב אין צריך לברך עליו כל השבוע כמו שמברכין בכל שער הנאת ברכת הנהנין וכל זמן שאוכל א\"צ לברך עוד אפי' אוכל כל היום. וכן כאן אין הפסק להנאתו שכל היום הוא צריך לאפות ולבשל בו ולחמם כנגדו. וכיון שכן אין אדם מסיח דעתו ממנו ע\"ש:
ונראה דלטעם הכלבו באותם מקומות שהיום מתארך חודש וב' חדשים ויש ששה חדשים ומונין שם ימים של כ\"ד שעות שוות שלנו עי' שע\"ת סי' שד\"מ. צריכים לברך על האור במו\"ש כיון שהי' אסור בכל יום השבת ואחר השבת מבשל ואופה. וכן לטעם שהוא לזכר שנברא האור במו\"ש. וזה ג\"כ דוקא אם עושה אש במו\"ש עבור איזה דבר שאז הוא החיוב לברך בעת שנברא אבל לא אח\"כ וצ\"ע עוד:" + ], + [ + "טעם. כשמברכין על האורה במו\"ש רואה בצפרניו. כדי שיפרה וירבה כצפרנים הללו. ובאגדה שיצא האור מבין צפרניו של אדם הראשון. ויש אגדה אחרת שכשראה אדה\"ר שחשך היום במו\"ש אמר אוי לי שבשבילי שסרחתי עולם חשך בעדי ונתן הקב\"ה בינה בלבו ונטל שני רעפים והקישן זו בזו ויצא מהן אור ובירך עליו ונסתכל בגופו וראה עצמו ערום לבד הצפרנים ועל זה יש שנהגו להסתכל בצפרנים כשמברכין על האור. כל בו. ויברך מאורי האש אחר הבטה שכל דבר ברכת השבח מברך הברכה אח\"כ (מ\"ז סימן רצ\"ו סק\"ו) ובסי' רצ\"ח סק\"ב כתב דמשמע משכ\"ה דיברך קודם הבטה בצפרנים ע\"ש.", + "עוד טעם לפי שהן לבנים ובהן נהנה מאור הנר בראותם. ספר התניא סי' כ\"א. ואין מברכין אלא על נר העשוי להאיר לאפוקי נר תמיד של ביהכ\"נ או מה שנוהגין להדליק נר כל שבעה במקום שנפטר המת אין מברכין עליו. יעב\"ץ:", + "קונטרס אחרון
לבד הצפרנים. בפרקי דר\"א פי\"ד כתב לבושו של אדה\"ר עור של צפורן וענן כבוד מכוסה עליו כיון שאכל מפירות האילן נפשט עור צפורן מעליו וראה עצמו ערום ונסתלק ענן הכבוד מעליו שנאמר מי הגיד לך כי ערום אתה המן העץ אשר צויתיך וגו':
ובפ' כ' כתב ר' יהושע בן קרחה אומר מן האילן שנתחבאו שם תחתיו לקחו עלים ותפרו שנאמר ויתפרו עלה תאנה. ר\"א אומר מן העור שהפשיט הנחש עשה הקב\"ה כתנות עור וילבישם. וכ\"ה בת\"י בן עוזיאל על ויעש ד' לאדם ולאשתו וגו'. ובס' ילקוט ראובני (תולדות) כתב בשם מדרש מעור לויתן היה.
ובספר רזא דחכמתא (יהושע) כ' ידוע שקודם חטא אדה\"ר וחוה הי' מלובשים בלבוש זך רוחני קדוש כמו לבושי הנשמות בג\"ע עד שאמרו חז\"ל עקבו של אדה\"ר מכהה גלגל חמה ואחר שחטאו ונתגשמו נאמר ויעש ה' אלהים לאדם ולאשתו כתנות עור וילבישם. ובמ\"ת הק' פסקה זוהמתן וע\"י חטא העגל חזרו לזהומתן וכששבו בבושת פנים בהורד עדים פסקה זוהמתן ולא לגמרי. וזהו הנשאר לנו לבוש עור ברגלים. ולזה נאמר של נעליך מעל רגליך:" + ], + [ + "עוד טעם לפי שבמוצאי שבת כמה רוחות מתפשטת בעולם וחושבין לשלוט עלינו ע\"כ מסתכלים בצפרנים להתיש כחה בזה ואינו נזוק בכל אותו שבוע ויש לכפוף ארבע אצבעות של יד ימין נגד הנר כו' ואין להסתכל כ\"א באחורי האצבעות שהם רמז למאורות התחתונים שנאמר בהם וראית את אחורי והפנימי רמז למאורות העליונים שנאמר בהם ופני לא יראו ואין להסתכל בו ע\"כ אין כופין פנימיות האצבעות לפני הנר לפי שהם פנימים ואינם מאירים מנר של מטה אבל הם מאירים מהמאור העליון למעלה אבל האחורים מאירים מנר תחתון לפיכך כופין אחורי האצבעות נגדה לרמוז שממנו הם מאירים. תולעת יעקב. ועי' מ\"א סימן רצ\"ח ס\"ק ה'. ועי' מחצית השקל שם דנוהגין לכפוף האצבעות לתוך היד ולראות בצפרנים. ולא יראה האגודל חוצה ואח\"כ אפי' כשפושטן צ\"ל האגודל מכוסה תחת שאר האצבעות ורואים מאחוריהם מקום הצפרנים ע\"ש:", + "קונטרס אחרון
כשפושטן צ\"ל האגודל מכוסה. בספר תולדות מנחם כתב בשם תשו' מהר\"מ מרוטענבורג. טעם. על פשיטת היד בברכת מאורי האש. להראות כי עד עתה הי' אסורים בעשיית מלאכה והותרה לנו מעתה:" + ], + [ + "טעם. שנהגו לשפוך מן היין על הארץ. לסימן ברכה כדאמרינן כל בית שאין נשפך בו יין כמים אין בו סימן ברכה*מה שאמר ל' דיעבד דהיינו נשפך ולא אמר כל בית שאין שופכין בו כו'. אלא דנתכוונו לומר שלא יתרגז אדם בביתו אפי' אם יארע לו היזק דהיינו נשפך יין בשוגג ע\"י שום א' מבני הבית ודרכן של בני אדם להתרגז בשביל זה ע\"כ אמר כל בית שאין היין הנשפך בשוגג נחשב לו כאלו הי' מים אלא אדרבה מתרגז אז אין בו סימן ברכה דאמרינן בפ\"ק דסוטה בכל בית שיש שם רוגז הוא סימן עניות ח\"ו. ט\"ז סי' רצ\"ו סק\"א: לכך עושין כן בהתחלת השבוע לסימן ברכה לכל השבוע.", + "וטעם. ששופך ממנו מעט על השלחן לכבות בו את הנר כדי שיהא נראה לכל שלא הודלק נר זה אלא למצות נר של הבדלה לברך עליו ונוהגין לרחוץ באותה השפיכה עיניהם לחיבוב מצוה.*ולפיכך אם מבדיל על נר שבבית שלא הודלק בשביל זה אינו צריך לכבותו. ש\"ע הרב. ועי' טור סימן רצ\"ט וז\"ל וכתב רב עמרם אנו נוהגין להטיל מים בכוס של ברכה לאחר ששותין אותו שוטפין אותו ושותהו ושמענו מרבותינו שמצוה לעשות כן לפי ששירי מצוות מעכבין הפורעניות ומה שישתייר מן המים מטילין על ידינו ומעבירין אותו על עינינו לחבב המצות ע\"ש. וע\"ל סעיף רפ\"ה: לבוש סי' רצ\"ו סעיף א':" + ], + [ + "טעם. שאין הנשים שותין כוס של הבדלה. מפני שאמרו ז\"ל עץ שחטא בו אדם הראשון גפן היתה ואמרו מלמד שסחטה ענבים ונתנה לו ולפי שנתכוונה להבדיל מאדם ע\"י היין אין הנשים טועמות יין של הבדלה. של\"ה. ועוד מפני שחוה כבתה נרו של עולם:", + "קונטרס אחרון
ע\"י היין. והנשים כיון דדעות חולקים אם נשים חייבות בהבדלה לכן לא יבדילו לעצמם רק ישמעו הבדלה מן האנשים. רמ\"א סי' רצ\"ו סעי' ח'. ויש ללמדם שיאמרו המבדיל בין קודש לחול בלא שם ומלכות קודם שיעשו מלאכה. מחצית השקל סי' רצ\"ט ס\"ק י\"ד:
ובספר אשל אברהם שם כתב ללמד זכות על המברכות ברכה זו בפיהן הן בפ\"ע או בענייתן אחר המברך ואומרות גם שמות הק'. שכיון שכבר נהגו לברך על כל מצות עשה שהזמן גרמא ברכת אקב\"ו. היינו מצד שהן טפילות לבעליהן ובבחי' והי' לבשר אחד ע\"י זה שייך קצת לומר וצונו. וכ\"ה בברכת המבדיל שצד הספק לומר שהן פטורות הוא רק מצד שהוא מ\"ע שהזמ\"ג וכיון דלגבי מ\"ע שהזמ\"ג מחשבינן הנשים טפילות לבעליהם לגבי הברכה בשם לומר וצונו כן הוא לגבי ברכה זו. וסיים וכעת הזהרתי בביתי ששמות הק' שבהבדלה לא יאמרו בפיהן רק ישמעו משא\"כ בקידוש שיותר טוב גם לומר השמות הק':
ועי' ברכ\"י סי' רצ\"ו אות ז' שהעלה כדעת הרמב\"ם והמחבר דנשים מבדילות לעצמן וגם אם הבדיל האיש מותר להבדיל לנשים ע\"כ. ונראה דאם מבדיל לנשים לא יברך עוד הפעם במ\"ה רק הנשים יברכו ברכה זו בעצמן. ועי' שע\"ת סי' רצ\"ח סעי' י\"ד. ועי' ש\"ע הרב סי' רצ\"ז סעי' ט': ופשוט דרשאים לברך לעצמן על הבשמים ועל הכוס דברכת הנהנין הם.
ובספר ארחות חיים סי' ער\"א בהגהות כתב וז\"ל בסידור דה\"ח פסק דנשים היוצאים י\"ח קידוש בשמיעתן לא יברכו בפה\"ג כשטועמין מהיין. ובישויע\"ק פסק דנשים שלא התפללו יברכו בעצמן בפה\"ג. אבל בהתפללו ערבית לא יברכו בעצמן בפה\"ג ע\"ש טעמו." + ], + [ + "טעם. שסומא חייב לקדש הלבנה. ועל הנר אינו מברך. לפי דבאור הלבנה אע\"ג דבעינן נהנין מאורה אין הכוונה שיהנה המברך כ\"א על טובת העולם. מחצית השקל ר\"ס תכ\"ו." + ], + [ + "עוד טעם. עפ\"י מה שכ' הב\"י סי' ס\"ט סעי' ב' דסומא מברך יוצר המאורות אע\"פ שהוא בעצמותו אינו נהנה מהמאורות. מ\"מ נהנה ע\"י אחרים שרואים אותו ומצילים אותו שלא יפול בפחת או בור שחת. משא\"כ כאן דבעי' שהוא בעצמותו נהנה דהא בעינן שיעמוד כ\"כ סמוך לנר עד שהוא בעצמו יכיר בין מטבע למטבע כמ\"ש סעיף ד' וזה לא שייך בסומא. שם סי' רצ\"ח ס\"ק י\"ז:" + ], + [ + "טעם. שיש זמירות למוצ\"ש יותר מבכל השבת. כי ג' סעודות הם נגד אברהם יצחק ויעקב.*השלשה סעודות הם כנגד שלשה אבות. סעודה ראשונ' הוא חקל. כנגד יצחק ויצא יצחק לשוח בשדה. סעודה שני' עתיקא. כנגד אברהם. ואברהם זקן בא בימים. סעודה שלישית זעיר. כנגד יעקב. כי בזמן מנחה בשבת הוא עת רצון בריאת עולם בבחי' יעקב כו' ישראל אשר בך אתפאר. ליקוטי מהרי\"ל: וסעודת מוש\"ק הוא נגד דוד המע\"ה ודוד המע\"ה הי' נעים זמירות ישראל. צמח דוד:" + ], + [ + "טעם. שאומרים אליהו במוצאי שבת. מפני שאין אליהו בא בע\"ש וגם בשבת דילמא הלכה יש תחומין למעלה מי' ולא יבא בשבת לכן אומרים אותו במוצאי שבת. טור סי' רצ\"ה. והא דאין מתפללין במוצאי יו\"ט משום דכיון דעושין ב' ימים הואיל ונדחה ידחה. אליהו רבא שם אות יו\"ד ועיין מט\"מ:", + "עוד טעם. מפני שפנחס הוא אליהו שכתב בו ויכפר על בני ישראל שמכפר והולך עד תחיית המתים דאליהו נכנס לקבל יסורין תחת כל צדיק וצדיק להיות נידון מעונות השבוע ובשביל כך רגילין להזכיר אליהו במוצאי שבת. מדרש תלפיות. וראוי ליזהר לומר רבש\"ע כו' החל כו'. כי הוא בירושלמי וטור סי' רצ\"ט ופוסקים וכ\"כ בלבוש שם. א\"ר סי' רצ\"ה ס\"ק ז': " + ], + [ + "טעם. שאליהו נקרא שמו תשבי. מלשון תושבי שנתיישב בעולם הזה מכל אנשי דורו שכל העולם נקראים גרים משום שהם היום כאן ומחר בקבר. אבל אליהו יכולים לקרוא אותו תושב משום שנעשה תושב. סדה\"י:" + ], + [ + "טעם. שנהגו הנשים לדלות מים במו\"ש תיכף ששמעו ברכו. שמצינו באגדה שבארה של מרים בימה של טבריא וכל מו\"ש מחזירין על כל מעינות ועל כל בארות וכל מי שהוא חולה ויזדמן לו מים וישתה אפי' כל גופו מוכה שחין מיד נרפא. ומעשה באדם א' שהי' מוכה שחין והלכה אשתו במו\"ש לשאוב מים ונתעכבה יותר מדאי ונזדמן לה בארה של מרים ומלאה כדה מאותן המים כיון שבאה אצל בעלה כעס עליה ומרוב כעסו נפלה כדה משכמה ותשבר הכד ונפלו מטפי המים על בשרו ובכל מקום שנתזו המים נרפא השחין ועל זה אמרו חכמים לא עלתה בידו של רגזן אלא רגזנותו. ולכך נהגו לשאוב מים בכל מוצאי שבת.*ועי' במ\"ר פ' אחרי פ' כ\"ב שהביא מעשה במוכה שחין א' שירד לטבול בטבריא ואירע וצפה לבירא דמרים ואסחי ונתרפא:
ובספר נגיד ומצוה כ' וז\"ל כשאני חיים באתי אצל מורי זלה\"ה ללמוד ממנו זאת החכמה הלך מורי ז\"ל לטבריא והוליכני עמו ושם הי' ספינה קטנה וכשהיינו מהלכין בתוך הספינ' לקח מורי ז\"ל כוס א' ומילא אותו מים והשקה לי אותם המים ואמר לי עכשיו תשיג בזאת החכמ' כי אלו מים ששתית הי' מבאר של מרים: כל בו:", + "קונטרס אחרון
להזכיר אליהו במו\"ש. ועי' מהרי\"ל בשס התוס' דבמו\"ש יושב אליהו ז\"ל תחת עץ החיים וכותב זכיות של שומרי שבת ולכך נוהגין לומר פסוקי דאליהו וזמירות המיוסדים על שמו:
ובשו\"ת ח\"ס או\"ח תשובה ס\"ז מביא ממרדכי שהפזמון המבדיל שאנו אומרים במו\"ש נתקן לאומרו במוצאי יוה\"כ ולא נתקן כלל לשבת דעלמא כנראה מכל ענינים וחרוזים שמתפלל על כפרת עונות:" + ], + [ + "טעם. שנוהגין לקפל הטלית במו\"ש מיד. כדי להתעסק במצוה מיד. מהרי\"ל. ואם אינו מקפל מיד אחר יציאת מביהכ\"נ אז הוא סכנה גדולה. כי הקליפות מתדבקים בהטלית. ספר הנהגות אדם פכ\"ד. ואם שכח ולא קיפל מיד במו\"ש אזי למחר בבוקר כשמניח הטלית ינער אותו מכל צד לארץ. מדרש תלפיות. ורשאי לעשותו מיד אחר שהבדיל בתפלה משחשכה. יעב\"ץ. ועי' באר היטב סימן רצ\"ט ס\"ק י\"ג בשם תשובת גינת ורדים כלל ג' סי' כ\"ה דמותר לשתות טוטו\"ן קודם הבדלה דלאו מלאכה גמורה הוא:" + ], + [ + "טעם. שאומרים במו\"ש דא היא סעודתא דדוד מלכא. ע\"ד שאמרו (בשבת דף ל' ע\"א) שאמר הקב\"ה לדוד שימות בשבת ע\"כ בכל עו\"ש הי' דוד עושה סעודה גדולה על שלא מת וזה שאנו אומרים במו\"ש דא היא סעודתא דדוד מלכא.*ויסדר שלחנו במוצ\"ש כדי ללוות את השבת. טור סי' ש'. כתב ב\"י שם וז\"ל ובסדורים מפרש אבר יש באדם ונסכוי שמו ואינו נהנה באכיל' אלא במוצ\"ש ע\"כ. ובאליהו רבא כתב שאבר הלז לוז שמיה וממנו נתהוה האדם וכאשר ימות האדם העצם הלז אינו נימוח ואפילו יכניסו באש אינו נשרף וברחיים אינו נטחן ובפטיש אינו מתפוצץ וממנו יחי' האדם לעת התחייה והוא המקבל עונג ועונש אחר מיתת האדם ועצם הזה שרשו ועקרו מעצם השמים ומחמת דאדם הראשון אכל מעה\"ד ונהנו כל האברים נגזר עליהם לעפר תשוב משא\"כ אבר זה אין לו הנאה כ\"א מסעודת מוצ\"ש ובע\"ש לא נהנה לכך אינו נפסד עכ\"ל ע\"ש. ועיין בזוהר פ' וארא שכ' וז\"ל גרמא חד ישתאר מן גופא תחות ארעא ההוא לא אתרקב ולא אתבלי בעפרא לעלמין ע\"ש:
כתב קני המנורה סימן ש' סק\"א וז\"ל שמעתי שאם נמשך הסעוד' עד אחר חשיכה אין צריך לאכול עוד סעודה רביעית כמ\"ש א\"ר. ומ\"מ יש מקום לומר דבעינן סעודה זו לאחר הבדלה דוקא כיון שבא ללות השבת וכבר כתב הט\"ז דעיקר הלווי הוא לאחר הבדלה דהיינו אחר שיצא המלך ובעל נפש יזהר. מיהו כתב המ\"א דיוצאים בפירות דגם בסעוד' ג' איכא כמה סברות דא\"צ פת ע\"ש. ועי' תוספת פסחים דף ק\"א ע\"א בד\"ה טעימו. ועיין סימן רצ\"א סעיף ה': ", + "קונטרס אחרון
כדי ללוות את השבת. ובספר כנפי יונה ח\"ב סי' ג' כתב וז\"ל אחר הבדלה במ\"ש מסדר שלחנו עם ב' ככרות ולא נקיט בידי' אלא חדא ואומר דא סעודתא דדוד מלכא. ובזכותה ניצל מחיבוט הקבר עכ\"ל. ובהגהות מנהגים כתב בשם מרדכי דשלחנו יהא מתוקן כמו לכל השבת כולה.
מי שאין לו רצון לאכול לחם אין מוטל עליו לטרוח לאכול גם לחם ואין משמעות מהש\"ס והפוסקים לאכול אז לחם רק מ\"מ יסדר במפה שיהי' מעין סגנון סעודת קבע קצת. אשל אברהם מהדורא תנינא סי' ש'.
ובספר משפט צדק כתב בשם ספר מח\"ב בשם מהרש\"א וכ\"כ רבינו הרמ\"ע מפאנ\"ו דטוב לעשות דבר מחודש לסעודת מלוה מלכה דבעי סעודה באנפי נפשה ולא משיריים. וע\"ל בהשמטה לסעי' ת\"נ:
ובספר ארחות חיים סי' ש' כתב בשם ספר ארחות יושר דאף שהיא שבע ונפשו קצה באכילה ושתיה מ\"מ ידחיק א\"ע ובזה ינצל שלא יצטרך לאכול מאכלים ומשקים מי המרים לרפואה. עוד שם בשם צדיק מפורסם שטוב לומר בשעת אכילת חמין במו\"ש. חמין במוצ\"ש מלוגמא:
עוד שם בשם הג' הקדוש מוהר\"ר ארי' ליבוש אבד\"ק וויזניצא זצוק\"ל על מאמר הגמרא (שבת דף קי\"ט) חמין במוצ\"ש מלוגמא. והנה לא ביארו בגמרא לאיזה דבר הוא רפואה ואמר הוא ז\"ל שהיא רפואה שלא יהיה לו עצבות והיא מרומז בפסוק ומחב\"ש לעצבותם. כי מחב\"ש ר\"ת \"חמין \"במוצאי \"שבת \"מלוגמא וסמוך ליה לעצבותם לומר שהוא רפואה לעצבות:
ובשם הרב הצדיק הקדוש רבי אלימלך זללה\"ה שסגולה לנשים שלא יתקשו בלידתן הוא שיאכלו בכל מוש\"ק איזה דבר לשם מצות סעודת מלוה מלכה ואף גם יאמרו בפה מלא לשם מצות סעודת מלוה מלכה ועי\"ז יולדו בנקל בעזהשי\"ת עכ\"ל:
ובספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סימן קע\"ד כתב וז\"ל הנזהרים בסעודת הלוית ש\"ק אין חיוב שיהי' בפת ויכול להיות אחר הרבה שעות מהבדלה ואולי מועיל גם ביום שלאחר כך כל שכוונתו בשביל כבוד לויה ושמעתי שיש גדולי הדור מנהיגים כן כעת או גם בכל ג' ימים דלבתר שבת קודש עכ\"ל.
ובספר לבושי מכלול סי' ד' כתב שהרב הצדיק הקדוש רבי ר' שמעון מיערסלאב זצוק\"ל הי' אוכל המלוה מלכה עם אנשים ביום א' בצהרים:", + "ולא אתבלי בעפרא לעלמין. בספר חסד לאברהם להרב הצדיק הקדוש מוהר\"ר אברהם אזולאי זצוק\"ל מעין רביעי נהר נ\"ב כתב וז\"ל במס' ברכות ובזוהר נמצא שיש קשר אל הנשמה עם הגוף אחר הסתלקה ואפי' אחר ששלטה הרקב בעצמות ימצא הקשר הזה בעצם הקטן שהוא כשאור שבעיסה בתחיית הגוף*ובספר קהלת משה פי' בשם גאון א' מה שפי' רש\"י על מה שאמר אלישע ואת ובניך תחי' בנותר. עד תחיית המתים. ע\"ד דאיתא בגמ' שלש מפתחות לא נמסרו לשליח וחד מינייהו מפתח של פרנסה. והקשו הגאונים הא אליהו החיה המת וגם נתן פרנסה בכד הקמח להצרפתית ואלישע תלמידו ג\"כ עשה כן. ופירשו כי שלשה מפתחות ביחד לא נמסרו אבל א' נמסר ולא שנים כי לא יתכן שיהא שנים ביד התלמיד וא' ביד הרב והא ראי' כשנשבע אליהו שלא יהא גשם לקח לעצמו המפתח של גשם. מה עשה הקב\"ה נטל נפש של בן האלמנה. והי' צריך למפתח של תחיית המתים והחזיר ליד הקב\"ה מפתח של גשמים ומיד אמר לו הקב\"ה לך הראה אל אחאב ואתנה מטר על פני האדמה. והנה אלישע נתן לאשת עובדיה פרנסה בשמן ונטל מפתח של פרנסה וראה ברוח קדשו שיהא צריך באיזה זמן להחיות המת ואז תכלה הפרנסה מן השמן כי שני מפתחות לא נמסרו לתלמיד. לכן אמר לה ואת ובניך תחי' בנותר, היינו שתהי' לך פרנסה מן השמן עד תחיית המתים. ר\"ל עד שיבא העת שאצטרך להחיות המת: והנרצה שהעצם הקטן הזה הוא תחת המוח בפנימיות הגלגולת ואינו דבוק אל עצם אחר והוא קטן כשעורה והוא עגול וקרוב אל המרובע ובו חוטי דם בדמות עכביש מסובכין אלו באלו כו' ע\"ש:
ובספר מעבר יבק שפת אמת מאמר ב' פ\"ו כ' וז\"ל אמרו בויקרא רבה מהיכן נברא אדם מלוז של שדרה ולעתיד טל התחיה ירד על העצם הנשאר כפי דעת כל אחד ויעשה כשאור בעיסה ויתפשט לכאן ולכאן ויתמתחו מתוכו כל האברים וכל הגידים ועור ובשר ויתגלגלו עד ארץ ישראל ושם יקבלו רוחם. ואינו נהנה רק מסעודת שבת וי\"א מיין הבדלה לבד. ודעת אחרים שאינו נהנה כלל מאכילה ושתי' ומדברי מדרש הנעלם דף קל\"ג נראה שהוא בשדרה ונקרא רמאה דלא סביל טעמא דמזונא כשאר גרמי:" + ], + [ + "טעם. דבסעודת מלוה מלכה אומרים אתקינו סעודתא ג\"פ ובסעודת שבת אומרים בכל סעודה רק פעם אחד. משום דסעודת מלוה מלכה הוא מדברי סופרים ודברי סופרים צריכים חיזוק יותר משל תורה. לכן אומרים ג\"פ אתקינו סעודתא כדי לחזק הדבר. וראי' לדבר ממשנה גבי עומר (מנחות ס\"ה) כיצד הן עושין כו' אקציר והם אומרים לו קצור אקצור והם אומרים לו קצור ג\"פ על כל דבר ודבר והן אומרים לו. הין. הין. הין. כל כך למה לי מפני הבייתוסים שהי' אומרים אין קצירת העומר במוצאי יו\"ט. הרי חזינן דבג\"פ נתחזק הדבר. דברי יחזקאל:", + "קונטרס אחרון
הוא מדברי סופרים. בספר זכרון טוב כתב בשם הרב הצדיק הקדוש מגעסכאיז זצוק\"ל שהי' אומר גדולה הסעודה של מלוה מלכה שהוא ע\"פ הגמרא. וסיפר שהלובלינר בימי חורפו קודם שהתפרסם בא לפני הרב המגיד ממעזריטש זלה\"ה ויהי היום ועש\"ק. והרב הק' ר' שלמה מסקאהל היה משמש אותו. וערך י\"ב חלות על שולחנו. והלובלינר בעניו ידע שלא יהי' לו מה לאכול בסעודת מלוה מלכה. והמתין עד שיצאו כולם משם. ולקח לו פרוסה מן הי\"ב חלות עבור סעודת מלוה מלכה. וכשבא הרה\"מ אל השלחן שאל מה זאת חלה אחת פרוסה. והשיב הר\"ר שלמה מסקאהל אין זה כי אם מעשה האיש מפולין. ושלח הרה\"מ אחריו ונבהל הלובלינר מאד. וסיפר לו הדברים. אז הניח הרה\"מ ידו על כתפו של הלובלינר ובירכו יהא רעוא שתסעוד מלוה מלכה מתוך הרחבה:" + ], + [ + "טעם. מה שרגיל בלשון בני עמינו ואומרים על ליל שבת פרייטאג צו נאכט. וכן במוש\"ק אומרים. שפעט צו נאכט. משום שלענין שביתות שבת שייך קצת מן יום. פרייטאג. אצל ליל שבת להוסיף על שבת. וזה משמעות הלשון פרייטאג צו נאכט ששייך קצת יום של פרייטאג. אצל לילה של שבת. וכן במוצש\"ק אומרים שפעט צו נאכט. ולא ידקדק לעשות הבדלה מיד כשנראים שלשה כוכבים אלא ימתין ויאחר זמן מה יותר. אלא שהלשון נשתבש אצל המון לומר (שפייסי נאכט) ולשון זה אין לו שום הבנה. אבקת רוכל כלל ג' פרט י\"א. וע\"ל סעיף רנ':" + ], + [ + "טעם. מה שאין אנו אומרים בליל שבת לילה טוב כמו בחול. מפני שבשבת אין לילה כלל כי כולו אור. ולכך לא כתיב ג\"כ בשבת ויהי ערב ויהי בוקר. לפי שליל שבת מאירה יותר מימי השבוע לילה כיום יאיר כחשיכה כאורה ולא שייך לקרותו בשם ערב. ע\"כ אנו מזמרים בש\"ק הזמר ב\"ה יום יום. פי' יום שכולו יום ולא לילה כי אף הלילה ברום המעלות. קרבן עני פ' בראשית בשם הגאון הקדוש מוהרי\"צ מראזדיל זצוק\"ל:" + ], + [ + "טעם. שמערבין בחצרות. מפני דרכי שלום. מעשה באשה אחת שהיתה דבובא לחברתה. פי' שהיתה שנאה. ושלחה עירובה ביד בנה נסבתיה גפפתיה ונשקתיה אתא ואמר קומי אימיה. אמרה הכין רחימת לי ולא הוינא ידעה ומתוך כך עשו שלום ביניהם. הה\"ד דרכיה דרכי נועם וכל נתיבותיה שלום. ואשתו של אדם מערבת לו שלא מדעתו. ספר התניא סי' י\"א:" + ], + [ + "טעם. שכל אדם יש לו אלפים אמה לכל רוח.", + "וטעם. שאם הניח עירוב בע\"ש לסוף אלפים יוכל לילך משם ולהלאה אלפים.*ועי' שע\"ת סי' שצ\"ז בשם הרדב\"ז דמי שאינו יודע שיעור אלפים אמה יכול למדוד אותם דרך הלוכו והם אלפים פסיעות בינונית וכל מדידות מצוה מותרת ע\"ש. ועי' ד\"מ סימן ש\"א סק\"א בשם הג\"א דאסור לפסוע בשבת יותר מאמה בפסיעה אחת אם אפשר לו ע\"ש:
ופ\"א נקראתי לכפר א' למול ילד א' בשביעי של פסח. ונסעתי שמה ביום ד' דחוה\"מ והנחתי עירובי תחומין באמצע הדרך ולנתי שמה. והנה הדין הוא שאם לן שם הוי כאלו דר שם ואם הגיע לעיר אחרת וכלתה מדתו באמצע העיר אסור להלוך יותר. עי. מ\"א סי' ת\"ח סק\"ב. ע\"כ הלכתי בשביעי של פסח שעה א' קודם הליל' ומדדתי וספרתי הפסיעות שהם ד' אלפים. והמדידה הי' אורך ב' מנעלים הוי אמה א'. היינו מנעל א' מקום מצב הרגל ומנעל הוי בין רגל לרגל. עי' באה\"ט סי' שצ\"ז סק\"א. ובכלות הד' אלפים המתנתי שמה עד הליל' ואח\"כ הלכתי להעיר. והוא ע\"ד שכ' בסי' תקכ\"ז סעיף כ\"ב דאם נזכר בי\"ט ראשון שלא עירב יכול לערב בתנאי ע\"ש. וכן כאן אמרתי אם היום הי' קודש א\"כ בליל' הוא חול. ואם היום הי' חול והלילה הוא קודש הרי אני כשאר בני העיר. והצעתי זאת לפני הרב הגאון דפה מוה' צבי הירש אורינשטיין ז\"ל ואמר שיפה עשיתי:
אחרי כתבי זאת ראיתי בשע\"ת סי' תי\"ו סעיף ב' בשם נ\"ב מ\"ת סי' מ\"ח שכתב בפירוש להתיר ענין כזה ע\"ש. כרמלית פי' כארמלית. כלומר כאלמנה שאינה בתולה ולא אשת איש. הגהות מהרב\"פ סי' שמ\"ה:
ועי' בספר ארחות חיים סי' שמ\"ו בשם שו\"ת הרי\"ם שמיישב המנהג שנהגו לטלטל ע\"י קטן עי' לבוש סי' שצ\"ז וסי' ת\"ח:" + ], + [ + "טעם. שנהגו הקדמונים ז\"ל לערב מפסח לפסח. לפי שאין לך עני שבישראל שלא יהיה לו קמח משא\"כ בשאר ימות השנה. ספר התניא שם." + ], + [ + "טעם. שנוהגין להתענות ער\"ח משום מיעוט הירח. מ\"א סי' תי\"ז ס\"ק ג':", + "קונטרס אחרון
להתענות ער\"ח. ועי' באה\"ט סי' תר\"ע סק\"ב וז\"ל וכתב הב\"ח בחנוכה אסור להתענות לפניו. ומה שנוהגין להתענות בכ\"ד בכסליו תמורת ער\"ח אין לבטל מנהגם דלא אסור אלא לגזור ת\"צ בתחלה אבל אם כבר נהגו להתענות איכא חשש איסור נדר בדבר דב\"ש סי' של\"ט ואף ביום שלאחריו אסור כנה\"ג. ועי' מ\"א סי' תרפ\"ו סק\"א ומחצית השקל שם:
ועי' ארחות חיים סי' תצ\"ב אות ג' בשם ס' מול\"ח דמי שנוהג להתענות בכל ער\"ח יתענה ג\"כ בער\"ח אייר וחשוון אף שהן בחדש ניסן ותשרי:", + "משום מיעוט הירח. בספר חדושי שני המאורות כתב בענין שעת קטרוג הלבנה אי אפשר ששני מלכים שישמשו בכתר א'. א\"ל לכי ומעטי את עצמך. והנה מה שאמר לכי. לאיזה מקום תלך. גם הול\"ל אמעט אותך. רק הענין הוא כך דהנה הלבנה בעצם היא כדור שחור. רק בתחלה קודם הקטרוג קרויים שני המאורות הגדולים. שהיו בחלון א'. והיה אור החמה מאיר כנגדה ממש. ולזה היתה סבורה שזה אורה בעצם. ואמרה א\"א לשני מלכים כו'. וא\"ל הקב\"ה לכי מחלון זה וממילא תמעט א\"ע. וע\"ל בהשמטה לסעי' קכ\"ז." + ], + [ + "טעם. שנהגו לעמוד בשעת שמברכין החודש. דוגמת קידוש החודש שהי' מעומד.*ועי' מגיד תעלומה להגאון הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל שכתב וזה לשונו זה עידן ועידנים שהנהיגו לומר קודם שמברכין ר\"ח זה הנוסח ונדפס בסידורים. חיים שתמלא לנו כל משאלות לבנו לטובה. ומסיימין בה בזכות תפלת רבים. ואין לזה פירוש וביאור. ונראה שהוא טעות שהי' כתוב בסידורים הקודמים רשום למטה ברכות רב ורצ\"ל כמציין. שהתפלה הזאת היא ממס' ברכות והיא תפלת רב (עי' ברכות דף ט\"ז) וכאשר בא זה לאיש אשר לא ידע ספר הנה לא ידע פירושן של הדברים והגיה מדעתי בזכות תפלת רבים והוא טעות ע\"ש: מ\"א סי' תי\"ז סק\"א.", + "קונטרס אחרון
בשעת שמברכין החודש. כתב בספר שער אפרים שער י' סעי' ל\"ז נכון לידע בשעה שמברכין החודש אימת יהי' המולד. והטעם. לפי שעיקר שם חודש הוא על חידושה של לבנה שהוא המולד. וכן אנו אומרים יחדשהו כו'. ואם לא ידע לא עיכב. והעיקר הוא לידע יום קבועת ר\"ח בבירור ע\"ש. ועי' באה\"ט סי' תי\"ז סק\"א בשם מנהגים דכשמברכין החודש א\"א בקרוב כדי שלא יהא רק כ\"א תיבות. כמנין השם של אהי\"ה וגימטר' א\"ך טוב:
ובענין אם לומר הבאים כשחל ר\"ח ב' ימים. כתב בספר לבושי מכלול בקו\"א בשם סה\"ק בית אהרן דכתב לבנו שיכוין בחודש אלול גם על חודש תשרי א\"כ ראוי ונכון לימר הבאים בשעת שמברכין חודש אלול עכ\"פ. ור\"ת של אלול. \"לחיים \"ולא \"למות \"אמן. \"לשובע \"ולא \"לרזון \"אמן. \"לברכה \"ולא \"לקללה \"אמן. ראיתי בספר אחד:
וראיתי בכתבי הרב הקדוש המפורסים מהר\"ש מבעלז זצוק\"ל (ראה) וז\"ל דהכללות ישראל כיון ששמעו שמברכים ר\"ח אלול משימין יראת השם נגד פניהם. הגם שבכל השנה יש לישראל יראה מהבורא ב\"ה מ\"מ בחודש אלול יש להם יראה כוללת ושופכים הלבבות לפני השם ב\"ה. ולכך איתא בכתבי אר\"י שאלול עם הכולל גימט' חיי\"ם כשישראל יש להם יראה כוללת מהבורא ב\"ה בימים הקדושים הללו ושופכים הלבבות לפניו יתעלה ממילא מתברך בשנת חיים. וחיים כולל הכל הן רפואה הן פרנסה שחולה אין חיותו חיות וכן עגום אין חייהם חיים לכך כשישראל שופכים הלבבות לפני השי\"ת יתעלה מתברך בשנת חיים. ולכן נקרא זה החודש בשם אלול שתרגום של ויתורו את הארץ ויאללו ית ארעא בכללות ובפרטות הם מאללים את הארצות שלהם. ולכן מתברכים בשנות חיים. ורפואה ופרנסה בכלל חיים:
ובספר דבש השדה כתב שמעתי מאדמו\"ר מהר\"ש מיעריסליב זצוק\"ל דמה שאומרים אחר יחדשהו הקב\"ה כו' ונאמר אמן. גם זו היא ברכה בפ\"ע. היינו שיהי' בזה החדש בין ישראל רק שמחות וכל טוב וסעודות מצוה. וכל אחד יברך את חבירו שיזכה עוד לשמחות והוא יענה אמן. וכמו כן חבירו יברך אותו על שמחתו וגם הוא יענה אמן. וזהו ונאמר אמן:" + ], + [ + "טעם. שקורין ליום ער\"ח יום כפור קטן. לפי שבו מתכפרין עונות של כל החודש. דומיא דשעיר ר\"ח. וכדאמרינן במוסף זמן כפרה לכל תולדותם. פ\"ח סי' ת\"ז בשם מהר\"ם קורדוירו. וע\"ש בשם הב\"י כי כינוי תולדותם קאי אל החדשים. ר\"ל כי עולת ר\"ח היתה באה על תולדות ימי החודש לפיכך קרא ר\"ח זמן כפרה ע\"ש: " + ], + [ + "טעם. שנהגו הנשים שלא לעשות מלאכה בר\"ח לפי שלא פרקו נזמיהם לעגל ניתן להם ר\"ח ליו\"ט.*ועי' ב\"י סי' תי\"ז שכתב וז\"ל ובשבילי הלקט כתב כו' אבל כשהחדש מעובר אם צריך לשמור ב' ימים אין בזה אלא מנהג מדינ' ואין מחמירין עליהם עכ\"ל. ואני ראיתי נשים נוהגות שלא לעשות מלאכה להשתכר אלא תופרות בגדי כלי הבית. ונראה שגם זה אין לעשות שמאחר שנהגו שלא לעשות מלאכה צריכות ליזהר מלעשות בו כלל ואפשר דמעיקרא הכי קיבל עלייהו לשנותו מחיל ממש ולא ליאסר במלאכות שאין עושות להשתכר ע\"ש. ועי' פ\"מ שם דנשים צדקניות זקנות לע\"ל עתידין לחזור לימי נעוריהם כלבנה: פרקי ר' אליעזר פמ\"ה:", + "קונטרס אחרון
שלא לעשות מלאכה בר\"ח. ובהגהות מנהגים כתב בשם המרדכי דמלאכה כבידה אף לאנשים אסור. ובס\"ח סימן קכ\"א כתב שנו חכמים העושה מלאכה בערבי שבתות ובערבי יו\"ט במוצאי שבתות ובמוצאי יו\"ט (ודוקא קודם הבדלה עי' טור ס\"ס רצ\"ט) ובחנוכה ופורים ובר\"ח ובכל מקום שיש נידנוד עבירה להביא תענית צבור אינם רואים סימן ברכה לעולם. וכתב הגאון מו\"ה חיד\"א בפירושו שם וז\"ל יש מי שכתב דלאנשים הוי מנהג בורות וכ\"כ הרב פרי חדש סי' זי\"ת והרב דברי יוסף בשו\"ת סי' מ\"ה. איברא הרב מהריק\"ש כתב מתוס' שבת דף כ\"ד דגם האנשים היו רגילים שלא לעשות מלאכה כו' ע\"ש: ", + "ר\"ח ליו\"ט. בסידור לב שמח כתב בשם ר\"י אחיו של השל\"ה זלל\"ה הטעם שנהגו הנשים שלא לעשות מלאכה בר\"ח. עז\"ה לפי שהמועד נתתקן נגד האבות. פסח נגד אברהם דכתיב לושי ועשי עוגות ופסח הי'. שבועות נגד יצחק שתקיעת שופר של מתן תורה הי' באילו של יצחק. סוכות נגד יעקב ולמקנהו עשה סוכות. וי\"ב חדשי השנה שגם הם נקראים מועדים נגד י\"ב שבטים וכשחטאו בעגל נטלו מהן ונתנו לנשותיהם לזכר שלא הי' באותו חטא ע\"ש. ועי' ט\"ה ליקוטיס סעי' קפ\"ד:", + "שאין עושות להשתכר. כתב בספר אשל אברהם שם יש ללמד זכות מה שקצת נשים עושות בר\"ח בתי רגלים ע\"י עניבות זו בזו. כי קיי\"ל שעניבה אינה כקשירה ואין זה בגדר אריגה ולגבי מנהגא דר\"ח יש להקל בזה. אך מה שעושין ע\"י חוטים כרוכים על עצים עגולים כידוע נראה שהוא בגדר מלאכת אומן ואין להקל בר\"ח. והנוהגת להקל גם בזה בר\"ח צ\"ל מצד שאין להם מה לאכול בלא זה והוא לכבוד ש\"ק ומכל מקום טוב ליזהר ע\"ש:" + ], + [ + "טעם שאנו קורין הלל בר\"ח. משום שרמזו דוד (בתהלים קנ) הללויה הללו אל בקדשו י\"ב פעמים הללו כנגד י\"ב חדשים וכופלין כל הנשמה כנגד חדש העובר.*כתב הכלבו אם בא לבהכ\"נ סמוך להלל יקרא הלל תחיל' עם הציבור ואח\"כ יתפלל ע\"כ וכשאומר פסוקי דזמרה יפסיק ויאמר הללויה דלא גרע ממזמורים שמוסיפין בשבת בלא ברכה תחלה וסוף ויסמוך על ברכת ב\"ש וישתבח כיון דהרבה פוסקים שלא יברך. אבל בימים שגומרין הלל לא יאמר אותו באמצע פסוקי דזמרה דאז לכ\"ע צריך ברכה. א\"ר סימן תכ\"ב ס\"ק י\"א:
ובספר אשל אברהם שם כתב דלאו דוקא בימים שגומרים בהם ההלל. רק כל חוץ ר\"ח כן הוא הדין. ע\"כ בחוה\"מ פסח ויו\"ט אחרון ג\"כ דינו כימים שגומרים בהם את ההלל להא מילתא:
אמנם בין ישתבח ליוצר אפילו בימים שגומרים את ההלל יאמר הלל עם הצבור בברכ' תחלה וסוף דהא מפסיקין לכל דבר מצוה כמבואר סי' נ\"ג סעיף ג' ע\"כ יוכל ג\"כ לפסוק בברכות. ד\"ח: (תניא רבתי):", + "קונטרס אחרון
כנגד י\"ב חדשים. והללוהו בתקע שופר היא הששה. ושם רמז לתקוע שופר. ייטיב פנים בשם ז' הגאון הקדוש מאוהל זצ\"ל:" + ], + [ + "טעם. שאומרים הלל בדילוג בר\"ח. כיון שיש מחלוקת בין המפרשים, הרמב\"ם ז\"ל כתב בקריאת ההלל בראשי חדשים הי' מנהג ואינה מצוה ומנהג זה בציבור לפיכך קורין בדילוג. אבודרהם:" + ], + [ + "עוד טעם. שאומרים הלל בדילוג בר\"ח. משום דהוי יום סליחה כיום הכפורים ור\"ה לכן אין לגמור הלל כדאמר זמן כפרה לכל תולדותם. פי' תולדותם דמיום שנתלו המאורות נפלה אסכרה בתינוקות שלא יכלי לסבול האויר ונתבטלה בקרבן ראש חודש. הגהות מנהגים:" + ], + [ + "טעם. דמברכינן על קריאת הלל בר\"ח אע\"ג דהוי מנהג (עי' תענית דף כ\"ח ע\"ב ועי' לעיל סעי' תל\"ז) ואמנהגא לא מברכינן. כמו שאין מברכין על הערבה מהאי טעמא (עי' לעיל סעי' תת\"כ). משום דהיינו דוקא אמנהג דערבה דלא הוי אלא מנהג טלטול בעלמא ואמנהג דטלטול לא מברכינן אבל בשאר מנהג כמו קריאת הלל ואחריני כמו אותו מנהג ודאי מברכינן וכן הלכה למעשה. תוס' תענית דף כ\"ח ע\"ב בד\"ה אמר:", + "קונטרס אחרון
דהוי מנהג. בסידור יעב\"ץ כתב דנשים אע\"פ שמחמירות על עצמן במצות עשה\"ג ומבורכת עליהן. מ\"מ בהלל דר\"ח ודאי לד\"ה אין נכון להן לברך. כיון דאפי' אנשים לדעת רבים וגדולים לא יברכו ע\"כ יש למנען מזה:" + ], + [ + "טעם. שאמז\"ל (שבת קי\"ח ע\"ב) הקורא הלל בכל יום הרי זה מחרף ומגדף. משום דכתיב ביה עצביהם כסף וזהב וכשאומר אותו בכל יום נראה כמחרף ומגדף כלפי מעלה ולומר שאין יכול לבטלם מן העולם. מדרש תלפיות אות ה' ענף הלל הגדול בשם הירושלמי." + ], + [ + "טעם. שאומרים הלל מעומד. דכתיב הללו עבדי ה' העומדים. ט\"ז סי' תכ\"ב סק\"ד ואסור לסמוך עצמו לעמוד או לכותל דסמיכה אינה כעמידה. מ\"א שם ס\"ק י\"א: " + ], + [ + "טעם. שתקנו לכפול הפסוקים מאודך. עד הודו. מפני שאמרם ישי ודוד ואחיו ושמואל. כדגרסינן בפרק ערבי פסחים דף קי\"ט ע\"א אמר רבי שמואל בר נחמני אמר רבי יונתן אוד\"ך כי עניתני אמר דוד. אבן מאסו הבונים אמר ישי על דוד שהי' צעיר שבאחיו ורועה בצאן ולא הי' נחשב בעיניהם ולא עלה בלבם שיהי' הוא מלך. הבונים הבנים כתיב. מאת ה' היתה זאת. אמרו אחיו שהוא לשון רבים. זה היום עשה ה' נגילה. אמר שמואל שהי' מתנבא להם שסופם לגיל ולשמוח שיושיעם הקב\"ה מיד אויביהם על ידו. אנא ה' הושיעה נא. אמרו אחיו. אנא ה' הצליחה נא. אמר דוד שהי' מצליח ומתפלל שיצליח גם במלכותו. ברוך הבא בשם ה'. אמר ישי כשבא דוד מן הצאן. ברכנוכם מבית ה'. אמר שמואל כשקרא אותם אל הזבח. אל ה' ויאר לנו. אמרו כולם. אסרו חג. אמר שמואל שאמר להם שיהי' מקריבין זבח שלמים לשמוח ולזרוק על המזבח. אלי אתה ואודך.. אמר דוד. הודו לד'. אמרו כולם. ומפני כבודם אנו כופלין אותם להראות שאנו חושבין כל פסוק מהם כפרשה בפני עצמה ולכך אנו פוסקין אנא ה' הושיעה נא אנא ה' הצליחה נא לשנים וכופלין אותם אע\"פ שהוא פסוק אחד. אבודרהם:" + ], + [ + "טעם. שאנו נוהגין עכשיו הש\"ץ אומר יאמר נא ויאמרו נא והצבור עונין ע\"כ אחד ואחד הודו. לא מצינו מנהג זה בתלמוד ואפשר שנהגו כן לרמוז שמצוה לענות ראשי פרקים ולפי שהוא פסוק של הודאה ושבח נהגו כן. טור סי' תכ\"ב ועי' פרק לולב הגזול דף ל\"ח ע\"ב וע\"ל סעי' תתפ\"ז ס\"ב:" + ], + [ + "טעם. שיש נוהגין לומר בר\"ח השיר של יום תיכף אחר תפלת שחרית. כי כן בבהמ\"ק י\"ר שיב\"ב היו הלוים אומרים השיר של יום אחר הקרבת קרבן תמיד של שחר קודם הקרבת קרבן מוסף. יסוד ושורש העבודה שער ח':" + ], + [ + "טעם. שאומרים בר\"ח ברכי נפשי. לפי שיש בו עשה ירח למועדים. טור סי' תכ\"ג. ובזוהר במדרש הנעלם פ' וירא דבכל ר\"ח אומרים נשמות הצדיקים בג\"ע מזמור זה:" + ], + [ + "טעם. שחולצין התפילין בר\"ח קודם תפלת מוסף אפי' במקום שאין אומרים כתר יתנו לך. מפני שתפלת מוסף הוא במקום הקרבת הקרבן מוסף שבו ביום ואנו עושין אותו כמו יו\"ט לפחות בעת ההקרבה וי\"ט אין צריך אותו וכ\"ש במקום שאומרים כתר שכיון שאומרים קדושת כתר אין צריכין לכתר תפילין*ובפרי עץ חיים שער ר\"ח פ\"ג כ' מנהג הרח\"ו ז\"ל שלא להניח תפילין דר\"ת לאחר שאמרו קדושת כתר עד שחרית של יום ב'. כי הליל' מפסקת. והרמ\"ע חולק אף שהי' ירידה בחטאת דר\"ח דאסקי תיכף אחר מוסף ויש להניח ע\"כ:
ואם חולץ התפילין אחר הקדיש שקודם מוסף לא יקפלם תיכף. כדי שלא יהא הפסק כ\"כ בין הקדיש להתפל'. נלמד ממה שכתב הפ\"מ סימן נ\"ה סק\"א דהקדיש שאומרים קודם תפלת י\"ח על העמוד בשבת במנחה קאי לס\"ת והא דא\"א על הבימה כדי שידעו העם מתי יתחילו ש\"ע. וע\"ל סעי' נ\"ה:
אם בשעה שהציבור אומרים כתר עדיין הוא עומד לבוש בתפילין נוהגין העולם לכסות התפילין ונכון הוא. ארחות חיים סי' תכ\"ג אות ז': אפי' בעת שאומרים התפלה בלחש. לבוש סי' כ\"ה סעי' י\"ג. ובזוהר פרשת פנחס דמי שמתפלל מוסף בתפילין חייב מיתה:*ועי' מ\"א סי' תכ\"ג ס\"ק ו' דיש מקפידין שלא לחלוץ עד אחר הקדיש כדי שיהי' ד' קדישים. ועי' פ\"מ סי' תרנ\"א ס\"ק ז' וז\"ל ובשו\"ת מנחם עזרי' כתוב ראוי להסיר תפילין בר\"ח כשהגיע יה\"ר שנשמור וכו' לא בשעה שרוצה להתפלל מוסף. (משום דבני מערבא היו מברכין על חליצת תפילין אקב\"ו לשמור חקיו אע\"ג שאין לברך על חליצתן כיון דליכא ברכה בהא ש\"ד. עטרת זקנים סי' כ\"ה ואליהו רבה סי' כ\"ה אות כ\"ה כתב דבר\"ח יש לחלצן אחר קדושות ובא לציון כו' אבל לא ימתין עד אחר הקדיש דהוי יותר כחולץ לפני רבו כיון שעומד להתחלת התפלה ע\"ש. ובמקום שמכניסין הס\"ת לאחר ובא לציון לא יחלוץ עד שיחזירו הס\"ת ויניחוהו בהיכל. או\"ח שם סעיף י\"ג. ובחוה\"מ של סוכות קודם הלל. ובחוה\"מ של פסח הציבור חולצין קודם הלל והש\"ץ אחר הלל. מ\"א שם: ", + "קונטרס אחרון
לכסות התפילין. ובסידור יעב\"ץ כתב דאם השעה דחוקה יזיזם ממקומן ע\"ש:" + ], + [ + "טעם. שבימים טובים ור\"ח מקדים קדושת ישראל לקדושתן שאומרים מקדש ישראל והזמנים או מקדש ישראל וראשי חדשים*בספר בני יששכר מאמרי חדש ניסן כתב וז\"ל ידוע בי\"ב חדשי השנה שולטים י\"ב צירופי הוי\"ה והם בגי' שי\"ב בגי' חד\"ש. וידוע מכתבי מרן האריז\"ל אשר בכל ראש חדש צריכין לכוין במוסף בסיום הברכ' האמצעית צירוף הוי\"ה השולטת באותו החד\"ש. ובזה פירשנו משאז\"ל מפני מה ישראל מתפללין ואינם נענים מפני שאינם יודעים להתפלל בשם שנאמר אשגבהו כי ידע שמי יקראנ\"י ואענ\"הו. היינו שאינם יודעים לכוין צירוף השם השולט באותו החדש:
ועפ\"י פירשנו במשה ואתחנן אל הוי\"ה בעת ההוא לאמר. בעת ההוא. אל צירוף השם הוי\"ה השולט בחדש ההוא. ולאמר לדורות שיכוונו בתפלתם צירוף הוי\"ה השולט מדי חדש בחדשו ויהיו נענים בתפלתם: ואציג לפניך הצירופים של כל חדש וחדש:
הצירוף של חדש ניסן. הוא כסדרה יהו\"ה. יוצא מפסוק \"ישמחו \"השמים \"ותגל \"הארץ: צירוף הוי' של חדש אייר. יהה\"ו: צירוף הוי' של חדש סיון. יוה\"ה. צירוף הוי' של חדש תמוז. הוה\"י: צירוף הוי' של חדש אב. הוי\"ה: צירוף הוי' של חדש אלול. ההו\"י: צירוף הוי' של חדש תשרי. והי\"ה: צירוף הוי' של חדש מרחשון. והה\"י: צירוף הוי' של חדש כסלו. ויה\"ה: צירוף הוי' של חדש טבת. היה\"ו: צירוף הוי' של חדש שבט. היו\"ה: צירוף שם הנכבד המאיר בחדש אדר ההי\"ו: ויש לכל אדם לכוין במוסף של ר\"ח בסיום הברכה האמצעית צירוף הוי' השולטת באותו חדש. ובזה יהי' נענים בתפלתם: כיון שע\"י קדושת ישראל נתקדשו הם ואלו לא נתקדשו ישראל לא הי' קובעים חדשים וקוראין מועדים בבית דין. רש\"י ביצה דף י\"ז ע\"א:" + ], + [ + "טעם. שאומרים בשנת עיבור ולכפרת פשע. משום דיש י\"ב לשונות לטובה ולברכה כו' נגד י\"ב חודש לכך אומרים עוד ולכפרת פשע נגד עיבור ולנוסחא זו ראוי לאמרו בכל חדשי אותו שנה כמו שאומרים י\"ב לשונות בכל חודש וכן משמע לישנא דנוסחא בשנת עיבור ולא נקט בחדש עיבור. אלי' רבה סי' תכ\"ג ס\"ק ו' ועי' פ\"מ שם שכתב וז\"ל ומ\"מ ראיתי המנהג רק עד ר\"ח ניסן ע\"ש:", + "קונטרס אחרון
נגד עיבור. ומה שאומרים הנוסח ולכפרת פשע. כי שמא השנה אינה מעוברת ונמצא אוכלים חמץ בפסח. שמעתי:" + ], + [ + "טעם. דבר\"ח יאמר בקדושת כתר ועמך ישראל ובשבת וי\"ט עם עמך ישראל כי בשבת ויו\"ט ישראל הם עיקר. שערי תשובה סימן תכ\"ג ועי' כל בו סי' ל\"ז:" + ], + [ + "טעם. שנוהגין לעשות סעודת ראש חודש. זכר לסעודה שהי' עושין לעידי הלבנה בזמן שהי' מקדשין על פי הראיה. כל בו. יש מי שכתב שיש נוהגים להדליק נרות יתרות לכבוד ר\"ח. עי' פ\"ח סי' תי\"ט:", + "קונטרס אחרון
סעודת ר\"ח*ובסידור לב שמח כתב וז\"ל בשל\"ה כתב מצוה להרבות סעודות ר\"ח כמו במועד דאתקוש בתור' וביום שמחתכם ובמועדיכם ובראשי חדשיכם ובנביאים כתיב והיה מדי חודש בחדשו מדי שבת בשבתו. וכתיב גבי שאול מדוע לא בא בן ישי גם תמול גם היום אל הלחם והשיבו יונתן זבח משפחה ומשם מוכח דבשני ימים מצוה לעשות סעודת ר\"ח: בספר שכנה\"ג כתב ראיתי מדקדקים כשחל ר\"ח בחול עושים מאכל אחד יותר לכבוד ר\"ח. וכשחל בשבת עושים מאכל א' יותר ממה שעושים לכבוד שבת. ובסידור יעב\"ץ כתב בשם הירו' דכשחל בשבת צ\"ל סעודה ר\"ח ביום א'. וע\"כ נכון להרבות אז בסעודת לוית המלכה להשלים בה י\"ח סעודת ר\"ח. וע\"ל בהשמטה תתצ\"ח:
ובשם הרב הצדיק הקדוש מלובלין זצוק\"ל דלכן עשה רבינו המחבר בסי' תי\"ט סימן בפ\"ע לענין חיוב לאכול סעודת ר\"ח. וכן בסי' ש' לענין חיוב לאכול סעודת מלוה מלכה כדי שיהי' הענין חשוב בעיני העולם: ", + "לכבוד ר\"ח. ובספר יוסף אומץ כתב וז\"ל הת\"ח כתב שמעתי שיש מקום בארצות המערב נוהגין לכבדו בלילה להדליק נרות כמו בשבת ע\"כ ולכן טוב שלפחות ידליק נר אחד בפמוט מוסיף על הנרות שמנהגו להדליק בשאר ימות החול עכ\"ל. ובספר עבוה\"ק כ' שנכון לעשות שינוי מאור שבת:
ובספר יסוד ושורש העבודה שער ט' כתב וז\"ל ילבש האדם איזה מלבוש חשוב בר\"ת וסימנך חמ\"ש חליפות שמלות. \"ח\"מ\"ש ר\"ת \"חדש \"מועד \"שבת יחליף שמלותיו. ובתיקונים תקון כ\"א דמ\"ו כ' נשמתא יתירה בשבת וביומא טבין ובכל מוספין. הרי כתב בלשונו הק' ובכל מוספין היינו בכל יום שיש בו מוסף שאף בר\"ח מקבל אדם נשמה יתירה. ע\"כ בודאי ראוי וישר להלביש בגד חשוב עכ\"ל. ובספר אור צדיקים כתב ג\"כ דיש להחליף הבגדי' בר\"ח:" + ], + [ + "טעם. למנהג שהתינוקות מביאין מעות לרבם בר\"ח ונקרא מעות ר\"ח. לפי שאנו אומרים זמן כפרה לכל תולדותם. וע\"כ המעות הללו הם כפרה לתינוקות.*כתב הטור סי' תי\"ט בשם הפסיקתא כל מזונותיו של אדם קצובים לו מר\"ה חוץ ממה שהתינוקות מוליכות לבית רבן בר\"ח ופי' הרב\"י דוקא שכר לימוד. והב\"ח פי' דהיינו מה שנהגו ליתן מעות של ר\"ח לרבן ואין לבטל המנהג ע\"ש: (מט\"מ):" + ], + [ + "טעם. שאין מעברין אלא אדר וכל שאר החדשים אין מעברין. דכתיב (אסתר ג') לחדש שנים עשר הוא חודש אדר ואי מעברין אחת משאר החדשים לא הוי אדר שנים עשר. תוס' סנהדרין דף י\"ב ע\"א בד\"ה אין:" + ], + [ + "טעם. למה אנו מברכין ברכת הלבנה במוש\"ק. כי אז נחרב הבית והלכה השכינה בגלות. לכן אנו אומרים שעתידין להתחדש כמותה. הרי ביום שנחרב אנו מבשרין חדוש ישראל והשכינה.*אין מברכין על הירח אלא במו\"ש כשהוא מבושם ובגדיו נאים וממתינין עד י' בחודש היינו שיום א' הוא י' אבל אם בשבת הוא י' אין ממתינין. עיין מ\"א סי' תכ\"ו סק\"ג.
ועי' במק\"מ על הזוהר פ' וארא דף ל' ע\"ב שכתב וז\"ל בח\"י דף ל\"ב כתב קבלנו מרבינו האריז\"ל שלא לקדש הלבנה עד ז' למולד ואף אם חל מוצאי שבת אחר ד' וה' מהמולד לא נקדשוה כל שלא עברו עליה ז' ימים וכן ראיתי להבאים בסוד ה' לא חששו לטעם שלא להחמיץ המצוה ולא לטעם שרוב הצבור מתקבצים אז ולא לטעם שהם מבושמים ומינה לא תזוע עכ\"ל. ובזוהר חי פ' וארא דף ל\"ח ע\"ג כתב שם מרירות על דברי ח\"י כי אין מזה זכר בדברי מרן האריז\"ל אדרבא מבואר בהדי' בפע\"ח ברכת הלבנה אנו אומרים בר\"ח. ומסיים לכך אנו אומרים ברכה זאת בר\"ח מפני שהיא מתחדשת בר\"ח. וכתב שם אלו הי' יודע בימי חורפו שמנהג זה נתפשט ע\"י הח\"י בודאי הי' נהג לקדש בר\"ח אלא שסבר שהוא ע\"י רבינו ב\"י וכעת א\"א לו עוד לשנות בימי סבא ע\"ש:
ועי' מ\"א סי' תכ\"ו ס\"ק י\"ג וז\"ל בספר הקנה כתב מצוה מן המובחר לקדשה ביום ראשון וכן דעת הרמב\"ם וסמ\"ג ובלבוש כתב שאם חל מו\"ש הראשון ו' ימים בחודש או אפי' ה' ימים ורואין בו הלבנ' שאורה רב ומתוק שיש לסמוך על תלמידי רבינו יונה ולברך עליה בעוד שהוא מבושם בשמחת שבת ובגדים נאים ולא ימתין עד אחר ז' לברך בחול ע\"ש:
ובספר מעשה רב להגאון הקדוש מוהר\"ר אליהו מווילנא ז\"ל אות קנ\"ו כתב דאין מחמצין המצוה עד ז' ימים אחר המולד או עד מו\"ש רק תיכף אחר ג\"י מקדשין וכן מקדשין קודם ט\"ב וקודם יו\"כ:
ובספר אשל אברהם שם כתב כשם שע\"י מה שיש ה' לילות ממתינין עד ליל מוש\"ק. כן נראה להמתין מלקדש ביחיד עד שיהי' בין הציבור אם יודע בבירור שיהי' לו אח\"כ. כי ברוב עם הדרת מלך הוא כמו ההידור של מוש\"ק:
ובספר ארחות חיים שם בהגהות כ' ראיתי במכתבי בעל דע\"ק דעדיף לקדש ביחיד במוצ\"ש מלהמתין על ציבור לקדשה אח\"כ בחול. ועי' קונטרס אחרון לטעמי המנהגים בהשמטת לסעי' תנ\"ד: פע\"ח שער ר\"ח פי\"ג בשם הרח\"ו: ", + "קונטרס אחרון
עד י' בחודש*בשו\"ת שבות יעקב ח\"ג סי' ל\"ד כתב כשחל ז' אדר ביום ה' ואז הי' בלילי ה' נגהי יום ו' כבר עברו ז' ימים מיום המולד. ויש שהי' רוצין לקדש אז כיון שביום הקודם הי' מיתת משה רבינו ע\"ה וניתן רשות ליהושע שהוא פני לבנה ולא הי' רוצים להמתין עד מוש\"ק. כתב שם דראוי לגעור באותן שרוצין לעשות כן כי אין לנו לבדות חידושי דינים: ובסידור יעב\"ץ כתב דאם מו\"ש קודם ז' בחודש ממתינין עד מו\"ש אבל לא יותר. וכ\"ש בימות הגשמים שאין להמתין על מ\"ש יותר מז'. גם האבל אם ז' של לבנה הוא בתוך ימי אבילתו לא יחמיץ המצוה. וכן יש לקדשה לפני יו\"כ דשהוי מצוה לא משהינן ע\"ש. ועי' בהשמטה לסעי' תשע\"ה:" + ], + [ + "טעם. שאין מקדשין הלבנה בשבת או ביו\"ט. משום כשם שיש תחומין למטה כך יש תחומין למעלה ואין להקביל פני השכינה בי\"ט או בשבת חוץ לתחום. עיין ט\"ז סי' תכ\"ו סעיף א'. ועי' ברכי יוסף שם סעי' ז' בשם הרב כנה\"ג דאם לא קדש עד ט\"ו ויום ט\"ו הוא שבת או יו\"ט יכול לקדש ע\"כ. ועי' בשו\"ת השיב משה חאו\"ח סי\"ד שכ' דבשעת הדחק מותר לקדשה בליל ט\"ז בשם ומלכות:*ובשו\"ת שבות יעקב ח\"ג שאלה ל\"א כתב שם תשוב' ארוכה מהגאון מהרד\"א מפראג (שנת תפ\"ב) לענין לקדש הלבנ' בליל שבת אם אין להם זמן רק לקדש במו\"ש והשגות גדולות על המחמירין ועשה כן למעשה. ועל חששא זו דכשם שיש תחומין למט' כך יש תחומין למעל' ואין להקביל פני השכינ' בשבת וי\"ט חוץ לתחום כתב אמור מעתה הרואה את חבירו חוץ לתחום יהי' אסור לדבר עמו או ליתן לו שלום:
וביחוד ע\"י כלים המיוחדים לדיבור ומשמיעים קול על כמה וכמה מילין בריחוק מקום יכול אדם לדבר עם חבירו דבר זה יהי' אסור לדבר עמו בשבת ומעולם לא שמענו שום פוצה פה לפקפק בזה. והאריך שם בשבח התשוב' וכתב אי לאו דברי מר לא הייתי מזיז אפי' זיז כ\"ש מדברי אחרונים המחמירין כיון דעדיין יש שהות במו\"ש לקדשה ע\"ש. ועי' בשו\"ת בית יצחק יו\"ד ח\"ב סי' ל\"א דאסור לדבר בשבת ע\"י מכונה הנקראת טעלעפאן כי מלבד מה שמוכרח המדבר במכונה הזאת להכות מקודם בפעמון עת ירצה לדבר יש לאסור עוד משום דע\"י סגירת זרם הלעקטרי נולד כח עלעקטרי וכתב דודאי כלי אחר הי' לפני הגאון הנ\"ל שלא הי' בה חששות האלו ע\"ש. ויוכל ג\"כ להיות באופן שיוכל לדבר עם חבירו בלי הכאה מקודם בפעמון ובלא סגירת זרם העלעקטרי. שיהי' הטעלעפאן נערך בע\"ש ע\"י הצענטעראהל ממקומו למקום שרוצה לדבר עם חבירו. ויאמר מקודם לחבירו שבש\"ק בשעה ג' או ד' יתוועדו יחד אצל הטעלעפאן ואז ברגע זו יוכלו לדבר ביחד בלי הכאת הפעמון מקודם. וא\"כ יוכל להיות דכעין כלי זו הי' לפני הגאון הנ\"ל והי' נקשר רק מא' לחבירו ואז יכול לדבר במכונה הזאת בלי להכות מקודם בפעמון עת ירצה לדבר:
ועי' באר היטב סימן תכ\"ו סק\"ה שכתב בשם הב\"ח שפ\"א לא נראית הלבנה עד ליל א' של סוכות ועשו מעשה בקראקא וקדשוהו מאחר דא'\"א לקדשה אח\"כ. ובשו\"ת הרשב\"א ח\"ד סימן מ\"ח התיר לקדש הלבנ' בליל שבת משום דהמברך אינו אל הלבנה אלא ליוצרה ברוך הוא שברא הלבנה ומחדשה בכל חדש ושאינה משנה את תפקידה והוא ית' אינו למעל' מעשרה ולא למעל' מן התחומין ע\"ש ובמהרי\"ל כתוב ג\"כ שמהר\"ש התיר לקדשה בליל שבת ועיין מ\"א שם סק\"ז:
ועי' מטה אפרים סי' תרכ\"ה דכתב וז\"ל אם לא נראה הלבנ' במוצאי יוה\"כ עד לילה ראשונ' של סוכות יקדשו אותה אז אפילו אם חל בשבת. ונהגנו להתפלל מנחה בצבור ולהמתין עד שעה הראוי לקדש ואח\"כ יוצאין כל הצבור לקדש הלבנ' וחוזרים לבהכ\"נ לקבל שבת או לתפלת מעריב של יו\"ט דאע\"ג דשבת וי\"ט ממילא חייל בכניסת הלילה ע\"מ טוב להקדים הקידוש קודם קבלת שבת או יו\"ט בתפילה. ומ\"מ אי לא עביד הכי או לא זרחה בתחלת הלילה עד אחר כמה שעות אין להטריח הצבור להמתין בתפלת מעריב ורשאים להתפלל מיד מעריב ומ\"מ ימתינו קצת אחר התפילה. כי ברוב עם הדרת מלך ע\"ש: ", + "קונטרס אחרון
בליל ט\"ז בשם ומלכות. ובספר דרך פקודיך כתב וז\"ל אמרו לי מגידי אמת בשם אדמו\"ר הרב מוהר\"ר יעקב יצחק זצוק\"ל באם לא נראית הלבנה בזמנה עד אחר אותו הזמן יאמר המימרא בגמרא מאי מברך אמר רב יהודה ברוך אתה י\"י אמ\"ה אשר במאמרו וכו'*ועי' סנהדרין מ\"ב ושם לא כתיב בהברכה שם ומלכות רק בהסיום בא\"י מחדש חדשים ועי' מ\"א סי' רט\"ו סק\"ה דגדול בשעה שלומד הברכות בגמ' אומר בלא הזכרת השם ועי' מחצית השקל שם שכתב על הא שכתב התוס' בפ' הרואה דף נ\"ד דכל הני ברכות צריכות להזכרת שם ומלכות בא\"י אמ\"ה דלא קשה על רבי שסידר המשניות למה לא הזכיר בכל הני ברכות שם ומלכות רק כתב על הברקים אומר ברוך שכחו וגבורתו מלא עולם. על בשורות טובות אומר ברוך הטוב והמטיב. משום דבשעת למודו אסור לגדול להזכיר השם. ולכן גם רבי שסידר המשניות לגרסן לא הזכירו שלא יבואו להזכיר השם בשעת לימודו ע\"ש. ועי' פמ\"ג שם דכשלומד פסוקים בתלמוד ודורשן רשאי לאומרן כמו שהם כתובים עם הזכרת השם. ועי' שערי תשובה שם סק\"ד:
לאחר הברכה אומר ברוך יוצרך ברוך עושך ברוך קונך ברוך בוראך ר\"ת יעקב. מפני שצורתו של יעקב חקוקה בלבנה. תשב\"ץ אות ר\"כ ונראה דמה שאמז\"ל בש\"ס דב\"ב פני משה כפני חמה ופני יהושע כפני לבנה היינו מאירה כלבנה:
ובספר בית שמואל אחרון (בהעלותך) פי' פני משה כפני חמה כו' דהנה הלבנה אמרה א\"א לב' מלכים שישתמשו בכתר א'. אמר הקב\"ה ללבנה לכי ומעטי עצמך וכתבו המפורשים הטעם שצווה ללבנה שתמעט ולא לשמש. מפני שהשמש הי' עניו. ולא הקפידה על ב' מלכים והלבנה הקפידה לכך נתמעט הלבנה והשמש נשאר בגבורתה. ומצינו שיהושע אמר אדני משה כלאם. ומשה לרוב ענוותנותו לא הקפיד ע\"ז. וזה פני משה כפני חמה. כמו חמה שלא הקפיד על שני מלכים שישתמשו בכתר א' כן משה לא הקפיד על שום דבר. פני יהושע כפני לבנה שהקפידה. אף יהושע הקפיד ואמר אדני משה כלאם: ול\"נ לומר בריך רחמנא מרי' מלכא דעלמא אשר במאמרו וכו' וכן אני נוהג בכל ספק ברכות עיי\"ש וע\"ל בהשמטה לסעי' רי\"א בד\"ה ובספר א\"א:
בספר נצר חסד פ\"ד כתב וז\"ל יש צדיקים וחסידים שמחשבין מר\"ח שכן מוכח לשון כל הראשונים שסתמו דבריהם ולא הזכירו מולד כלל בדבריה' וקבלה ביד רב חמאי גאון ורב שרירא ורב האי כמובא בדבריהם שאין הלבנה עליונה נפגמת אלא עד עבור ששה עשר מחדש. ואפי' הלבנה הזאת אינו ניכר פרידתה ופגימתה להדיא אלא עד עבור ששה עשר מחדש ואנו מברכין על הנאת אורה וכל שאין ניכר החסרון להדיא יכולין לקדש וכן עשה מעשה הגאון מוהר\"ר אברהם יהושע העשיל מאפטא אף שמימי לא עשיתי כך אבל לא הייתי מקנתר למי שיעשה כך כי כן מוכח פשטות הסוגיא וכל דברי הראשונים. ועוד שענין כזה אמירות ברכה בדרך שבח אינו איסור משום ברכה שאינה צריכה ואין בה לא תשא ע\"ש:
ובספר מנחת פתים סי' תכ\"ו העיד שראה בכתבי הרב מו\"ה שמעריל ז\"ל בעהמ\"ח עיון תפלה שבבראדי נעשה מעשה לברך בליל שיתסר בפני הגאון מו\"ה מאיר אב\"ד דשם:
ובספר בני יששכר כתב לולא דמיסתפינא מרבותי הייתי אומר. דזמן ברכת הלבנה בחידושה תלוי בקביעות ר\"ח שלנו ורשאין לברך עליו עד חציו של חדש. עפ\"י קביעותינו. הן מלא הן חסר. כיון שהשי\"ת מסר זאת בידינו ואומר למלאכים אני ואתם נשאל לב\"ד של מטה אימתי נקבע ר\"ח. אבל מיסתפינא לפסוק כן להלכה מה שלא פסקו כן הראשונים ואחרונים ציינתי כ\"ז למשמרת:", + "ברוב עם הדרת מלך. ובספר ארחות חיים סימן תכ\"ו אות י\"ד כתב בשם כתבי הדע\"ק דאם אין רק ב' ימים זמן לקדש הלבנה מותר לקדש בליל שבת. אבל אם יש ג' ימים יש להמתין ע\"ש:
ובשנת תרס\"ה לא נראה הלבנה עד סוכות שחל בשבת וקידשו אותה הציבור פה לבוב בליל א' אחר התפלה כי לא היה צלול קודם. והרבה אנשים קידשו אותה בליל ב' בשם ומלכות כי לא עבר עדיין מהמולד זמן חצי כ\"ט י\"ב תשצ\"ג. היינו י\"ד מעל\"ע וי\"ח שעות שצ\"ו חלקים וחצי. כי המולד הי' בש\"ק בבוקר לערך שעה ה' ויום א' דר\"ה הי' ביום ש\"ק. והי' עוד זמן עד אור ליום א' ב' דסוכות עד אחר שעה י\"א בלילה:
כתב בספר תולדות אהרן (תולדות) כשיבא משיח צדקינו יהא הלבנה תמיד במילואה. ויהא בסוף חודש שמחה יותר מתחילת חודש. שחצי הראשון של חודש הי' תמיד במלואו משא\"כ בסוף חודש:" + ], + [ + "עוד טעם. משום דעדיף כבוד שבת מלכתא וקדושת יו\"ט מהקבלת פני לבנה ואין מערבין שמחה בשמחה.*ועי' באר היטב סימן תכ\"ו ס\"ק ד' דאבל לא יקדש הלבנ' בז' ימי אבילות ודוקא כשיש עוד זמן לקדש אבל אם עובר הזמן שאינו יכול לקדש הלבנ' יכול לקדש בימי אבלו ע\"ש. ובספר עמק ברכה כתב דאם לא ישלים אבילתו עד י' בחודש מיום המולד לא ימתין עד ליל י\"א אלא יקדש בימי אבלו: חק יעקב סימן תצ\"ד סק\"ב בשם תשובת מ\"ע סי' ע\"ח:", + "קונטרס אחרון
כתב בספר יוסף אומץ אות ת\"ע ראיתי מנהג אבותינו תורה כשיש ב\"מ מת ברחוב שלא נקבר שאין מקדשין בלילה ההוא את הלבנה שמפני שצריך להיות בשמחה בשעת קידושה. אכן אם יש חשש לשעה עוברת אין להקפיד על זה:
ועי' מ\"א סימן תקכ\"ו ס\"ק כ\"א בשם המדרש דאסור לאכול סעודת קבע קודם שנקבר המת. והאסמכתא היא ממ\"ש לא תאכלו על הדם. ועיין מחצית השקל שם דביו\"ט דאיכא מצוה באכילה יוכל לאכול. ועי' שערי תשובה שם בשם מור וקציעה דמ\"ש המ\"א בשם המדרש הוא דוקא היכא דליכא חבורתא. ודוקא ביום שקוברים אותו:
ובפסקי מהרי\"א סי' כ\"ה כתב בשם ס\"ח דאין שואלין בשלום כשיש מת בעיר עד לאחר הקבורה ובשם תוס' דאלפס פ' ואלו מגלחין כתב דאין שואלין בשלום בבית הקברות כשיש שם מת. ובשאין שם מת שואלין ברחוק ארבע אמות מן הקברות:" + ], + [ + "טעם. שאין הנשים נוהגות לקדש הלבנה אע\"ג דהן מקיימות כמה מ\"ע שהזמ\"ג. מפני שהם גרמו פגם הלבנה.*ועי' ישועות יעקב סימן י\"ז סק\"א דכתב וז\"ל ומהנכון שהנשים לא יברכו על מצות כאלו שהן פטורים משום ספק ברכות וכן העידו לפני אנשים כשרים שהגאון א\"ז החכם צבי מיחה בכאן בנשים שלא יברכו על מ\"ע שהז\"ג וכן העידה זקנתי בת הגאון זקני מוהר\"א ליבש אב\"ד דק\"ק אמשטרדם שהוא הי' חתן הגאון הנ\"ל שלא הניח לנשים לברך הן רבים עתה המתנהגים לברך וא\"א למחות בידם אבל על צד הדין יותר נכון שלא לברך ע\"ש: מ\"א סימן תכ\"ו:", + "קונטרס אחרון
יותר נכון שלא לברך. ועיין ברכי יוסף סי' תרנ\"ד אות ב' דכ' וז\"ל מה שנהגו קצת נשים בארץ הצבי לברך על לולב. זה שנים רבות ערערתי על זה דנהגו כך מעצמן ואנן קבלנו הוראות הרמב\"ם ומרן והם פסקו שלא לברך כו' ואחר זמן האיר וזרח ס' נחפה בכסף למורי הרב זללה\"ה ושם כתב שהוא מנהג טעות וכל המבטל המנהג תע\"ב. ואחר זמן רב בא לידי קונטרס מרבינו יעקב ממרוי\"ש מרבוואתא קמאי דמייתי ליה הרב שבלי הלקט והמרדכי שהי' שואל מן השמים ומשיבים לו וכתוב שם וז\"ל שאלתי על הנשים שמברכות על הלולב ועל תקיעות שופר אם יש עבירה ואם הוי ברכה לבטלה אחרי שאינן מצוות. והשיבו וכי אכשיר דרי כל אשר תאמר אליך שרה שמע בקולה ולך אמור להם שובו לכם לאהליכם וברכו את ה' אלהיכם והעד מגילה וחנוכה. ופירשו לי שמאחר שהיו באותו הנס חייבות ומברכות בלולב נמי מצינו סמך שאין לו אלא לב אחד לאביהם שבשמים. ובשופר אמרו אמר הקב\"ה אמרו מלכיות שתמליכוני עליכם. זכרונות שיבוא זכרון אבותיכם לטובה לפני ובמה בשופר והנשים נמי צריכות שיבא זכרוניהם לטובה לפיכך אם באו לברך בלולב ושופר הרשות בידם:
ובספר דבש לפי מערכת ז' כתב ג\"כ וז\"ל הגם שהם פטורות יכולות לעשותם כמו שאינו מצווה ועושה ולדעת ר\"ת יכולת לברך ע\"ש. ועי' רמ\"א או\"ח סי' י\"ז סעי' ב':" + ], + [ + "טעם. שאין מקדשין הלבנה תחת הגג. כדי שלא יאהילו עליו שום טומאה. (מהרי\"ל). וב\"ח כתב. הטעם. שיוצאין לרחוב. כדרך אדם שיוצא לקראת המלך ומ\"מ אם יש לו איזה מיחוש או ששרוים בין העכו\"ם מקדש תחת הגג וז\"ל מט\"מ אני ראיתי רש\"י ז\"ל כשהי' בחבורת שמחה ולא רצה לצאת לחוץ ופתח החלון נגד הלבנה וקידשה וכ\"ש כשיש מבואות המטונפות מוטב לקדש בבית.*ועי' מחצית השקל סימן ק' דשלא כדין נוהגים העולם שאומרים ברכת קידוש לבנה בע\"פ. ועי' שערי תשובה סימן תכ\"ו ס\"ק ט' דאם הזמן קצר שיש לחוש לעננים יש לקדש הלבנה קודם מעריב. ועיין אלי' רבה שם שבעה ימים היינו לאחר שש שלימות מעת המולד ע\"ש. ועיין זכור לאברהם אות ב' סעי' ל' דבימות החורף אין לדקדק כ\"כ מעל\"ע. ובישועות יעקב סימן תכ\"ו סק\"ו כתב וז\"'ל ומנהגי בימות החורף בפרט בחודש כסלו שמצוים עננים הרבה אני מקדשה אחר שלשה אף בימות החול ובשאר חדשים בפרט בימי הקיץ אין אני מקדשה עד ז' ע\"ש: עי' מ\"א סי' תכ\"ו ס\"ק י\"ד:", + "קונטרס אחרון
מוטב לקדש בבית. ובספר יוסף אומץ אות ט' כתב ג\"כ דבשעת קידוש לבנה צריך זהירות ודיקדוק שיהי' המקום נקי. ולדידן כל הרחוב מלאה קיא צואה בלי מקום נקי ברחובות העיר ולפחות יעשה מחיצה של בני אדם וצ\"ע גדול אם הוא תיקון. ומוטב לקדשה בבית מבמקום הטינופת:
ובספר אשל אברהם סי' תכ\"ו כתב וז\"ל מצד ברוב עם כו' נראה שנכון לקדש הלבנה בתוספת שבת ק' גם קודם ברהמ\"ז דסעודה ג' כשרבים מקדשים אז כיון שהמניעה מלקדש בשבת ק' ג\"כ אינה מפורשת בש\"ס ובמס' ומקדשים כשאין פנאי יותר ותוספות קיל בזה וברוב עם מפורש בש\"ס דהלכה כב\"ה ז\"ל. אך כשאין חשש שיהיה עננים מכסים אחר ברהמ\"ז והם י' נכון להמתין אחר ברהמ\"ז:
ובספר אמרי נועם תשו' ל\"א כתב וז\"ל מותר לקדש הלבנה באמצע קריאת המגילה ובפרט בלילה האחרונה של זמן קידוש אף דיש שעות כל הלילה עכ\"ז יש לחוש שיכסוה העבים ויהי' מצוה עוברת ודלא כהנוב\"י שלא התיר רק כאשר שעות י\"ב תשצ\"ג נוגעים באמצע קריאתה ולפע\"ד אינו כן דהא אפי' שיחה בטילה אם כל הציבור מפסיקין מותר:", + "מעת המולד. ובספר אגרא דפרקא אות ע\"ר כתב ג\"כ דמס' מק\"מ נראה אפי' השבעה ימיה אינם מעת לעת:" + ], + [ + "טעם. שנוהגין לומר דוד מלך ישראל חי וקים. שמלכותו נמשל ללבנה דכמו הירח פעמים מזריח ופעמים מאפיל כן זרעו כשהם טובים מאירים. ומ\"ש חי וקים הוא כמו הלבנה שאפל בירח העבר וחוזר להאיר כן ישראל יגאלו בזמן קרוב ויחזור מלכותו והמלכות שלו חי וקים דחוזר לזרעו והוי כאלו הוא בחיים. אשל אברהם סי' תכ\"ו.", + "וטעם. שעושין רקודין בקידוש החדש דוגמת שמחת נשואין שעתיד כנסת ישראל שתחזור להתדבק בבעלה שהוא הקב\"ה דוגמת הלבנה המתחדשת עם החמה. רמ\"א שם סעי' ב'. וצריך שלא יהא דבר מבדיל בינו לבין הלבנה אא\"כ הוא דבר זך שהלבנה נראית מתוכו. וכן אם נתכסה בענן דק מברך. ואם אחר שהתחיל לברך נתכסה בעב גומר ואפי' יודע שתתכסה מיד לית לן בה. יעב\"ץ:", + "קונטרס אחרון
רקודין בקידוש החודש. כתב השל\"ה יזהר שלא יכרע בשעה שרוקד דמיחזי ככורע ללבנה רק זוקף באצבעותיו ע\"ש. ומטעם זה. נראה שאם רוצה לילך איזה דרך ויש שם מעלות לעלות ושם ע\"ז שלהם ילך בדרך אחר שאם יעלה דרך שם יהא נראה ככורע לע\"ז אבל יוכל לירד דרך שם:" + ], + [ + "טעם. שאומרים שלום עליכם אחר ברכת הלבנה. משום אחרי כי קלל ואמר תפול כו' ראוי לומר לחבירו לא עליך כי אם שלום. (מט\"מ): " + ], + [ + "טעם. מה שנוהגין לומר ג' פעמים שלום עליכם אחר ברכת הלבנה כי הקטרוג הראשון (שהוא הפך השלום) הי' ע\"י הלבנ\"ה שאמרה א\"א לשני מלכים וכו' והנה ברכת הלבנה אנו מברכין שתתמלא פגימת הלבנה ובמהרה תהי' אור הלבנה כאור החמה ויהי' שלום, וגר זאב עם כבש ונמר עם גדי וכו'. ע\"כ אנו אומרים זה לזה שלום עליכם. והנה למה אומרים ג' פעמים. על פי מה שכתב שלום רב לאוהבי תורתך. ואין למו מכשול. שהוא ע\"ד שאמרו ז\"ל ימים שנים רבים שלשה א\"כ לשון ריבוי מורה על מספר שלשה. וז\"ש שלו\"ם ר\"ב לאוהבי תורתך. כשהשלום הוא בריבוי להם היינו ג' פעמים אז ואין למו מכשול. ע\"כ אומרים בחידוש לבנה (שכל המאורעות הם על ידה כי הוא הגלגול היותר קרוב אלינו) ג\"פ שלום אז אין לנו מכשול.*ובשלטי הגבורים על מרדכי אלפס ברכות פ\"ח כתב דאם אין לו אלא אחד בשעת קידוש הלבנ' נותן שלום לחבירו ג\"פ. עוד כתב דאם מברך בחול יש לו ללבוש בגד שבת:
כתב א\"ר סי' תר\"ב סק\"ז וז\"ל כתב בסוף ספר אורח חיים סיפר לי החסיד מהר\"י מייזל\"ש מעשה בא' שפגע בו כותים בלילה ורצו להרגו וביקש מהם שיניחנו לעשות מצוה א' קודם מותו. והלבנה היתה בחידושה וקדשה בפניהם בכוונ' גדול'. ונעשה לו נס כשדלג וקפץ ג\"פ כמנהג ונשאו הרוח וניצל מהם. וגם שמעתי שמי שמקדש הלבנ' מיום שיקדשה לא ידאוג שימות באותו החודש מאותו היום ואילך ע\"ש:
סגולה לכאב השיניים מהרב הצדיק הקדוש מהר\"י מרוזין זצוק\"ל לומר בשעת קידוש הלבנ' אחרי אומרו כך לא יוכלו כל אויבי לנגוע בי לרעה ג\"פ. יאמר בכל פעם ולא יהי' לי כאב שיניים: (בני יששכר). ועי' מ\"א סימן תכ\"ו ס\"ק י\"א:" + ], + [ + "עוד טעם. משום שקיטרוג הראשון הי' שא\"א לב' מלכים בכתר אחד ע\"כ אומרים שלום עליכם שלא יהיו קיטרוג. ומשיב ג\"כ ג\"פ פ\"מ שם בשם האריז\"ל:" + ], + [ + "טעם. שאין מקדשין הלבנה אלא בלילה. משום דשרגא בטיהרא למאי מהניא. ועוד שהגבול הלבנה בלילה דכתיב את הירח וכוכבים לממשלות בלילה. ספר התניא סימן ל\"א:" + ], + [ + "טעם. שאומרים עלינו אחר קידוש לבנה. משום שפני יהושע כפני לבנה ועלינו תיקן יהושע כשכבש עיר יריחו. וחתם שם קטנותו הוש\"ע למפרע. ע'. \"עלינו. ש'. \"שלא שם. ו'. \"ואנחנו כורעים. ה'. \"ה' הוא אלהינו. א\"ר סימן קל\"ב סק\"ג בשם הכלבו." + ], + [ + "טעם. שנוהגין לנער בכנפי בגדיהם. אחר קידוש לבנה. לנער הקליפות שנתעוררו ע\"י קטרוג הלבנה. עמק ברכה. ובסידור האריז\"ל כתב שינער שולי כנפי ציצית כי היא נגד מלכות. כתב הט\"ז סי' תכ\"ו סק\"ד בשם ספר שושן סודות דמתחלה מסתכל בלבנה ואח\"כ מסתכל למטה וגו' הברכה. וע\"ל סעי' תשכ\"ה:", + "סימני המועדים", + "לעולם לא בד\"ו פסח. ולא גה\"ז עצרת. ולא אד\"ו ר\"ה. ולא אג\"ו יום הכפורים. ולא זב\"ד פורים. לא בד\"ו פסח. אנו פוסלין סי' בד\"ו לפסח. מפני שאם יבא פסח ביום שני. יבא יום הכפורים ביום ששי ולא יוכל להיות בששי משום מתיא. שאם ימות מת בששי יעמוד שני ימים יום הכפורים ושבת ויסריח. וכן אם יבא פסח ביום ד'. יבא יום הכפורים ביום ראשון ואיכא משום מתיא. וכן אם יבא פסח ביום ו'. יבא יום הושענא רבה בשבת ותתבטל ערבה מפני שאינה דוחה שבת. אבודרהם:", + "סימן לכל מועדי השנה א\"ת. ב\"ש. ג\"ר. ד\"ק. ה\"ץ. ו\"פ. פי' יום ראשון של פסח יהיה ט' באב והסימן א\"ת. ויום שני של פסח יהיה שבועות והסימן ב\"ש. ויום שלישי של פסח יהי' ראש השנה והסימן ג\"ר. יום רביעי של פסח יהי' יום קנין התורה והוא שמחת תורה והסימן ד\"ק. ויום חמישי של פסח יהיה צום כפור והסימן ה\"ץ. ויום ו' של פסח הי' פורים שעבר באותה שנה והסימן ו\"פ. שם. ולעולם ביום שיהי' פורים יהי' ל\"ג בעומר וסימן פל\"ג. או\"ח סי' תכ\"ח סעי' א':", + "קונטרס אחרון
שינער שולי כנפי ציצית. וטעם שמנערין כנפי הציצית דוקא אחר קידוש לבנה ולא בשאר מצות. לרמז בזה שאין אנו מאותן שעובדין לצבא השמים. רק לקיים מצות השם כמו שאין מקיימין במצות ציצית*ומטעם זה אומרים ג\"כ עלינו אחר קידוש לבנה כמו שמכריזין אחר שגומרין מצות לולב בהלל והושענות והקפות למען דעת כל עמי הארץ כי ה' הוא האלקים אין עוד. וכן כאן אומרים שלא שם חלקנו כהם כו' ואנחנו כורעים כו' לפני ממ\"ה הקב\"ה ועי' סעי' תת\"ז: . בשם הרב הצדיק הקדוש מוהר\"ר אליעזר מקאמארנא זצוק\"ל:", + "דמתחלה מסתכל בלבנה. בענין ברכת הלבנה כתב המקובל הגדול מו\"ה טודרוס הלוי ז\"ל בספר אוצר הכביד וז\"ל שמעתי אומרים על מורי דודי ר' מאיר הלוי שהיה מזהיר אזהרות רבות שלא להסתכל בלבנה כמו שהזהירו רז\"ל שלא להסתכל בקשת כו' וכתבתי זה לאפוקי ממנהג רוב העולם שמסתכלים בה כשמברכין אותה כמעט כל משך אמירת כל הברכה והשייך לזה שאין להסתכל בה כ\"א כמו לגבי הקשת דהיינו כשרוצה לברך יראה אותה ואח\"כ יעלים עיניו ממנה. עי' שבט מוסר פ\"מ:
וע\"ש פרק ט\"ז שצוה ר' אלעזר הגדול ז\"ל להורקנוס בנו ואמר לו בני אל תשב בצל החמה בימי תמוז ואב וכ\"ש שלא תישן.*כתב בספר אשל אברהם סי' רל\"ט וז\"ל מ\"ש המ\"א סק\"ז שלא לישן בחדר יחידי. נראה דהיינו דוקא בלילה וביום אין שום חשש בזה. ונראה שכן ע\"י אור הנר אין חשש ע\"ש ובספר תו יהושע כתב בשם פוסקים דבית יחידי הוא שעומדת יחידי בלא בתים סביבה אבל לא בית גדול ודרים שם דיורין הרבה ויש שם חדר אחד פנוי בכה\"ג מותר לישן שם יחידי כמבואר בעבודת הקודש מאזולאי צפורן שמיר סי' ז' דבית יחידי הוא דמיחדא משאר בתי:
ובספר מעשה רב להגר\"א כתב שאלוהו אם רשאי לישן יחידי בסוכה והשיב שומר מצוה לא ידע דבר רע ע\"כ: ואל תישן לאור הלבנה וע\"ז נאמר יומם השמש לא יככה וירח בלילה. ביום מפני קטב מרירי ובלילה מפני אגרת בת מחלת וכ\"ש כשהלבנה בחידושה ה' ישמרך מכל רע ישמור את נפשך השם ישמור צאתך ובואך מעתה ועד עולם:
אלו ימים שלא יחולו בשבת לעולם. יום שני דפסח. ודר\"ה ודסוכות ור\"ח כסליו. טבת. תמוז. אלול. ושמחת תורה. ויום ראשון דשבועות. ופורים. ור\"ח אייר. סיון. ומרחשון. אדר. ואדר: לידע החדשים שלעולם הם מלאים ואותם שלעולם הם חסרים.
מלאים. ניסן. סיון. אב. תשרי. שבט. חסרים. אייר. תמוז. אלול טבת. אדר. חשון וכסליו פעמים שניהם מלאים ואז נקראת השנה שלימה. ופעמים שניהם חסרים ואז נקראת השנה חסרה. ופעמים שחשון חסר וכסליו מלא ואז נקראת כסדרה:
לידע הימים שהוקבעו בהם ראשי חדשים ולא בזולתם והיינו דוקא ביום השני של ר\"ח שהוא העיקר לחשבון:
ניסן א. ג. ה. ז. אייר ב. ג. ה. ז. סיון א. ג. ד. ו. תמוז א. ג. ה. ו. אב ב. ד. ו. ז. אלול א. ב. ד. ו. תשרי ב. ג. ה. ז. חשון ב. ד. ה. ז. כסליו א. ב. ג. ד. ה. ו. טבת א. ב. ג. ד. ו. שבט ב. ג. ד. ה. ז. אדר ז. ב. ד. ו. וכשהשנים הם מעוברות. אדר ראשון ב. ד. ה. ז. אדרשני ב. ד. ו. ז.: לידע החדשים שלעולם אינם ר\"ח כי אם יום א' ואותם שלעולם הם ב' ימים:
ר\"ח יום א' בלבד. ניסן. סיון. אב. תשרי שבט. ר\"ח לעולם ב.' ימים. אייר. תמוז. אלול. חשון. אדר ראשון. אדר שני. כסליו וטבת. לפעמים שהם ב' ימים. ולפעמים שהוא יום אחד בלבד. כיצד כשחשון וכסליו שניהם מלאים אז יהיו כסליו וטבת ב' ימים ר\"ח. וכשיהיו שניהם חסרים אז לא יהיה כי אם יום א'. וכשיהי' א' חסר וא' מלא אז כסליו יהיה יום א' ר\"ח. וטבת ב' ימים. סימני השנים הפשוטות והשנים המעוברות: סימני הפשוטות: בה\"ג. בש\"ה. זכ\"ה. הש\"א. הכ\"ז. זש\"ג. זח\"א. וסימני המעוברות בח\"ה. בש\"ז. גכ\"ז. הש\"ג. הח\"א. זש\"ה. זח\"ג: פי' האות ראשונה מורה על קביעות ר\"ה. והאות השניה מורה על השנה. שלימה. או כסדרה. או חסרה. והאות הג' מורה על קביעות ראש חודש ניסן ופסח:" + ], + [ + "טעם. שאמז\"ל שואלין בהלכות הפסח קודם לפסח ל' יום. ע\"ד שכתב הרב חסד לאברהם זללה\"ה כי בכל שנה ל' יום קודם הפסח הקב\"ה עושה לישראל משוא פנים ברוב חסדיו ומתחיל להוציא נפשותם מהיכלות הטומאה מעט מעט שיעור חלק א' מל' בכל לילה. וזהו ג\"כ הטעם למה שאמז\"ל בניסן נגאלו ובניסן עתידין ליגאל כי בניסן הם מוכנים שכבר בל' יום קודם הפסח יצאו חלק נפשם מרשות הסט\"א ובליל פסח הם בני חורין והם מעותדין לגאולה. לב דוד להגאון הקדוש חיד\"א זצוק\"ל:" + ], + [ + "טעם. שנקרא ניסן אביב. אותיות א\"ב י\"ב. שהוא אב לי\"ב חדשים. בינת משה להרב הצדיק הקדוש מ\"מ דק\"ק קאזניץ:", + "קונטרס אחרון
אב לי\"ב חדשים כמו שהבן ניזון מהאב כן כל החדשים נמשך השפעתם מחודש ניסן. ולכן ראשון הוא לחדשי השנה שהתחדשות והשפעות כל השנה נתחדש בניסן וכל סגולי המצות ומעש\"ט הכנה להם הוא החודש הזה. דעת משה:" + ], + [ + "טעם. שאין נופלין על פניהם בכל חודש ניסן. מפני שי\"ב נשיאים הקריבו י\"ב ימים וכל יום הקרבן הי' יו\"ט שלו ואח\"כ ע\"פ ופסח וא\"ח. א\"כ יצא רוב החודש בקדושה לפיכך עושין כולו קודש.*בספר אגרא דכלה (פקודי) כתב בשם הרב הצדיק הק' מהר\"מ זצוק\"ל דבאותן הי\"ב ימים הראשונים דניסן ימי הקרבת הנשיאים. המה כח כללי לי\"ב חדשי השנה כל יום רומז לחדש שלם. וזכי הראות יכולין להתבונן בכל יום איזה מאורעות יהי' בחודש אשר נגד היום ההוא. כבוד אדמו\"ר הרב הקדוש מוהר\"ר יעקב יצחק הי' כותב ברוח קדשו בכל יום מה יהי' בכל חדש כנודע הדבר לחבורתינו קודש. ובאותו השנה שנתבקש בישיבה של מעלה בחדש מנחם לא כתב רק עד מנחם והענין הוא בפרסום:
פי' בזה הפסוק ביום החדש הראשון באחד לחדש. הול\"ל בקיצור בא' לחדש הראשון. רק דלפי הנ\"ל יום הראשון הוא נגד כל החדש הראשון. וז\"ש ביום החודש הראשון. ר\"ל באות יום שהוא נגד החדש הראשון היינו באחד לחדש: ב\"י סי' תכ\"ט: ", + "קונטרס אחרון
הי' יו\"ט שלו. אין אומרים כל ימי ניסן צו\"צ וצדוק הדין כי והוא רחום ותחנון וצ\"צ וצדוק הדין לעולם שוין הם. מנהגים. וכן יה\"ר שאחר קריאת התורה אין אומרים בניסן ולא כל יום שאין נופלין בו. וכשאין אומרים צדוק הדין אז א\"א קדיש חוץ מע\"ש אחר חצות שאז אומר צדוק הדין בהליכה וא\"א קדיש. הגהות מנהגים. ולחכם בפניו ג\"כ א\"א רק בל\"ג או ט\"ו באב ובשבט. וימים שאחר ר\"ח סיון לשבועות וכן בתשעה באב מותר לומר צדוק הדין על חכם בפניו אבל לא בר\"ח חנוכה ופורים וחודש ניסן דאלו יש בהם איסור מדין התלמוד. עי' ט\"ז או\"ח סי' ת\"כ ודרך החיים. ועי' באה\"ט סי' שע\"ו סק\"ג בשם א\"ח דאם נקבר בלילה אין אומרים לא צדוק הדין ולא קדיש בבה\"ק:", + "עושין כולו קודש. בספר עולת החדש פי' החדש הזה לכ\"ם ראש חדשים*בספר דעת משה להרב הצדיק הקדוש מקאזניץ זצוק\"ל כתב ששמע מאביו זללה\"ה על פסוק החודש הזה לכם. שבכל ר\"ח ניסן מחליפים השרים שלמעלה ומעבירין כל אחד מהתמנותו כדי להראותן שאינם ברשות עצמן. רק שהם תחת ממשלתו ית\"ש כחומר ביד היוצר. והוא מהעדי מלכין ומהקים מלכין. ולזה מרמז לנו הכתוב החודש הזה לכם. שהתחדשות השרים שלמעלה תהיה מסורה לכם ובידכם נתנו בכל אשר תגזרו אומר איזה מהם לעבור ולמנות אחר תחתיו כן יקום:
וזהו מה שאמרו בגמרא למלכי ישראל מניסן מנינן. שהשרי מעלה מנינן מניסן עפ\"י מלכי ישראל מאן מלכי רבנן ככל אשר יגזרו עליהם. גם מה דאיתא בגמ' ר\"ח ניסן הוא ר\"ה למלכים הוא ג\"כ כנ\"ל שביד הצדיקים הכח להסיר השרים שלמעלה אשר לא טובים ולמנות על מקומם שרים שיהי' טובים ויטו לב מלך ושרים לטוב עלינו ועל כל ישראל:
ובספר עבודת ישראל לשבועות פי' ואתם תהיו לי ממלכת כהנים וגוי קדוש. ע\"ד שהריב\"ש הקדוש אמר כשהגיע ר\"ח ניסן שהוא ר\"ה למלכים והושיב כל מלאך של כנו וכשראה מלאך א' שלא ישר בעיניו הי' ממנה אחר תחתיו. וזה ואתם תהיו לי ממלכת כהנים. שאתם תמנו ותמליכו כל המלאכים המשרתים אותי לכל הישר בעיניהם: . ע\"ד דאיתא בש\"ע א\"ח סי' רכ\"ט שאין מתענין בכל חדש ניסן. וזה החדש הזה. דהיינו כל החדש. לכם ראש חדשים. היינו כל יום ויום דינו כמו ראש חודש דאיקרי מועד. ולכם יכונה בגמרא לאכילה כפלוגתת ר\"א ור\"י (בביצה) ח\"א חציו לה' וחציו לכם וח\"א או כולו לה' או כולו לכם וע\"ל בהשמטה לסעי' תשפ\"א:" + ], + [ + "טעם. כשקורין השבת שלפני הפסח שבת הגדול. מפני שלקחו כ\"א שה לפסחו לשחוט אלהיהם ואותו שנה הי' עשור לחודש בשבת (עי' שבת דף פ\"ז ע\"ב) ולא הי' רשאין לומר להם דבר כדאיתא במדרש רבה פ' בא כשלקחו פסחיהן באותו שבת נתקבצו בכורות אומות העולם אצל ישראל ושאלום למה הי' עושין כך אמרו להם זבח פסח הוא לה' שיהרוג בכורי מצרים הלכו אצל אבותיהם ואל פרעה לבקש ממנו שישלחו ישראל ולא רצו ועשו בכורות מלחמה והרגו מהם הרבה הה\"ד למכה מצרים בבכוריהם. וא\"ת לפי טעם זה הוי לי' למיקרי לכולהו יומי דמעשור לחודש עד ערב הפסח ימים גדולים דבכולם נעשה נס. וי\"ל שעיקר הנס הי' בהתחלת שאז הי' עיקר קהיון שיני המצרים אבל אחר שעבר היום הראשון כיון דדשו דשו. ב\"י סי' ת\"ל. והא שאין קובעין יו\"ט בעשור לחודש אפי' חל בחול מפני שקבעו בו תענית שמתה בו מרים. מ\"א שם:" + ], + [ + "עוד טעם. לפי שמאחרין העם בשבת שלפני הפסח לשמוע הדרשה עד אחר חצות סמוך למנחה עד שדורשין שם הלכות ביעור והלכות שמירת המצות הלכות מלאכת יו\"ט הלכות חולו של מועד הלכות עשיית ליל ערב פסח ועוד כדי לספר גבורות אלהינו איך באו אבותינו במצרים איך הוציאם בתועפות ראם לו וקרע לנו את הים ולספר ולדרוש בקהל את כל אשר עשה ומושך הרבה והעם אין נפטרין לבתיהן עד שישמעו שיגמור כו' מפני משך זה נראה בעיני העם היום גדול וארוך יותר מיום אחר. וע\"כ קראו לשבת זה שבת הגדול כיוצא בדבר אתה אומר צום הגדול. צומא רבא. לפי שכל היום הן עומדין בבהכ\"נ להתפלל נראה היום ארוך וגדול ומנהג בני אדם כשאין הולכין לכאן ולכאן כל היום אלא יושבין במקום אחד ואין להם מה לעשות מנהג לומר כמה זה היום גדול. שבולי הלקט הלכה רכ\"ה:" + ], + [ + "עוד טעם. לפי שהוא שבת ראשון שנכנסו ישראל למצות. פר\"ח סי' ת\"ל:" + ], + [ + "עוד טעם. דהנה וספרתם לכם ממחרת השבת באה הקבלה ממחרת יומ\"א טב\"א דיו\"ם טו\"ב נקרא ג\"כ שב\"ת והאפיקורסים שאינם מאמינים בקבלת תורה שבע\"פ נתפקרו בזה. והנה הרבה ענינים עשו חז\"ל לפרסם הדבר ולהוציא מלב המינים ע\"כ גם זאת עשו להיכר וקראו לשב\"ת שלפני הפסח שבת הגדול מכלל דאיכא שבת קטן בשבוע הבאה היינו יו\"ט הראשון של פסח שנקרא ג\"כ שב\"ת ששביתתו היא קטן משביתת יום השבת. (בני יששכר):" + ], + [ + "טעם. דמפטירין וערבה בשבת הגדול. משום דכתיב בה הנה אנכי שולח לכם את אליהו וגו'. שהוא דומה לבשורת משה הגאולה במצרים והוי מעין המאורע בכל שבת הגדול. ואותם שאין מפטירין וערבה אלא כשחל שבת הגדול בע\"פ. טעם אחריתא הוא. משום דכתיב בה הביאו את המעשר אל בית האוצר וגו' דהיינו ביעור המעשר בשנה רביעית דשמיטה וזמן הביעור לא הי' אלא בע\"פ כמו שפי' רש\"י בפרשה כי תבא כי תכלה לעשר וגו'.*ובחידושי הגהות מהגאון מהרי\"ש נ\"ז סי' ת\"ל כתב שראה בפנקס אשר בבהב\"נ ישנה ת\"ה לבוב שאומרים הפטרה וערבה אף כשאינו חל בע\"פ. וכ\"כ מהר\"י עמדין ז\"ל בסידור דלא כשל\"ה. וכתב וכן אני נוהג ע\"ש:
ובספר מעשה רב להגר\"א דבכל שבת הגדול יפטירו וערבה. וכשחל בע\"פ לא יאמרו וערבה: לבוש סי' ת\"ל:" + ], + [ + "טעם. למנהג שהרב דורש בשבת הגדול ובשבת תשובה. משום שבעת שהוציאנו ממצרים הי' משה דורש לפני בני ישראל בשבת שלפני פסח הלכות הפסח כדאיתא במדרש. וגם איתא בשעה שהחכם יושב ודורש הקב\"ה מכפר עונותיהם של ישראל וע\"כ דורשין בשבת תשובה.*ועי' מ\"א סימן ר\"צ וז\"ל סדר הדרשה להורות חוקי אלהים ואת תורותיו ולהכניס יראת שמים בלבבם ולא כמו שנוהגין עכשיו. ועי' א\"ר שם שכתב בשם הב\"ח וז\"ל מקרוב נתפשט לדרוש כל דרשות באגדה ולא בדינים כל עיקר נגד דת תורתינו דעיקר הדרשה צריך להורות הלכות שבת איסור והיתר גם להמשיך לבם באגדה המדריכין ליראת ד' לא שיכוין להראות שהוא חכם לדרוש מאמר או פסוק ע\"כ. עוד כתב ואולי עתה כיון שיש ספרים לע\"ה שיכולים כולם לקרות סמכו לדרוש הכל באגדה ומ\"מ יזהר לדרוש גם קצת דינין והוכחה ע\"ש: בני יששכר:", + "קונטרס אחרון
להורות חוקי אלהים ואת תורותיו. בספר חוי\"י (ראה) כתב וז\"ל בענין שמיעת תורה ומוסר מפי חכם יש בישראל ג' כתות חרש שוטה וקטן. כי יש הולכין לבהכ\"נ בשעת שהחכם דורש מפני הבושה וכיוצא בו מאיזה טעם לפגם אבל אין הלב שומע שיכנוס בלבו. זהו נקרא חרש שאינו שומע. כת ב' שנכנס בלבו בעת שמעו מפי החכם ואחר שיצא מפתח ביהכ\"נ אז לפתח חטאת רובץ שבא היצה\"ר בטענות ואמר דייך בשמיעה ולא לעשות עתה שאתה טרוד בעסקך וכיוצא בזה. ובאמת צריך לשמוע ולעשות כמ\"ש קחו עמכם דברים ושובו אל ה' משא\"כ בשמוע ואינו עושה נקרא שוטה המאבד מה שנותנין לו. ויש כת ג' שאינו נכנס כלל לביהכ\"נ כשנודע לו שיש משמיע תורה ומוסר כמו בריחת שד מן ויהי נועם וזה נקרא קטן שאינו יכול לאחוז בידו של אביו ולעלות מירושלים להר הבית לדברי ב\"ה וא\"כ פטור מלהתראות בעזרה:
וזהו ואל תאמר דבר שאפשר לשמוע שסופו להשמע. כי עצת היצה\"ר הוא כשרואה החימום לעבודת ה' ולתורתו אז עצתו רק לדחותו מהחימום שעוד חזון למועד אחר שיניח מעסקיו אלא צריך לאחוז דברי התורה מיד בשומעו:", + "ולהכניס יראת שמים בלבבם. והנה מה שאמז\"ל בשעה שהחכם יוש\"ב ודורש הקב\"ה מכפר לעונותיהם של ישראל מה שייכות יש להדרש כפרת עונות. ועוד למה אמר בשעה שהחכם יושב ודורש. ולא אמר בשעה שהחכם דורש. רק הכוונה כשהחכם יש לו ישוב הדעת בדרשתו ודורש לש\"ש לעורר את ישראל לתשובה. אזי בודאי בהתעוררת זה ישראל מהרהרים בתשובה כי דברים היוצאים מן הלב נכנסים ללב אזי בודאי הקב\"ה מכפר לעונותיהם של ישראל. שמעתי מאבי מורי ז\"ל:" + ], + [ + "עוד טעם. כי להיותינו בעו\"ה שה פזורה בעיירות וכפרים וקודם שבת הגדול ושבת שובה מתקבצים אל העיר וקהלה שהרב שם וחונים שם כל ימי החג לכן הניחו הדרשה עד עת קיבוץ נדחי ישראל. מחצית השקל סי' תכ\"ט סק\"א ועי' לעיל סעי' ת\"ג:" + ], + [ + "טעם. שנהגו לשפוך מים צוננים על הכלי אחר הגעלה, דאיתא בזבחים בפרק דם חטאת דף צ\"ז מריקה בחמין ושטיפה בצונן כו' מידי דהוה אגיעולי גוים מדמינין לקדשים. (רקח). ובס' לקוטי מהרי\"ל כתב. הטעם. כי ע\"י הגעלה פולטת הכלי מה שבלעה ונשאר הפליטה על הכלי לכך צריך שטיפה. ועי' חק יוסף סי' תנ\"ב דבדיעבד אין קפידא אף שלא שטף כלל. ועי' תוס' ע\"ז דף ע\"ו ע\"א בד\"ה מכאן:" + ], + [ + "עוד טעם. שנהגו לשפוך מים צוננים על הכלי אחר הגעלה. כדי שלא יחזרו מי הגעלה ויבלעו בכלי. מהרי\"ל:" + ], + [ + "טעם. שאסור להגעיל שום כלי בן יומו אפי' קודם שעה ה'. (וגם יש במים ס'. מהרי\"ל. ועי' באר היטב סי' תנ\"ב ס\"ק י\"ד). משום גזירה דכלי של איסור דלא מהני לי' הגעלה כ\"ז שהוא ב\"י שחוזר ובולע ממי הגעלה דלא שייך בו נ\"ט בנ\"ט.*ואפי' השלחנות ישפשף יפה וישהא אחר השפשוף מעל\"ע שלא יהיו ב\"י ויהיו מנגבין מן המים צוננין שמא יצטננו מהם הרותחין ויזהר לשפוך עליהם בזריזות ולא ע\"י זריקה באויר דזה לא מיחשב עירוי ויזהר שישפוך מן הכלי שבישל בו המים ולא ישאוב עם כלי אחר מהקדיר' ולערות עליהם להגעיל דזהו מקרי כ\"ש. מ\"א סי' תנ\"ב ס\"ק ט'. ועי' ט\"ז שם ס\"ק י\"א וז\"ל הנשים נוהגות שלא להשתמש בקדירה ששופכין רותחין על האבן שמכשירין בו כלים מטעם שהריח של חמץ נכנס בו. ואין ריח ולא טעם דאין בו איסור כלל בפסח ע\"ש. ועי' חק יעקב סי' תנ\"א ס\"ק נ\"ה שכתב וז\"ל ועמ\"ש בספרי מנחת יעקב כלל כ\"ג ס\"ק י\"ב נראה דיש ב' טעמים לאסור מדינא דש\"ס לכתחלה ומנהג של ישראל תורה הוא אך בדיעבד ודאי דאינו אסור ע\"ש: מ\"א סי' תנ\"ט סק\"ט: ", + "קונטרס אחרון
לשפוך עליהם בזריזות. ועי' חק יעקב סי' תנ\"א ס\"ק נ\"ה דכתב בשם מהרי\"ו דשלחנות אין די בעירוי כיון שלפעמים משימין עליו פשטיד\"א רק יכשירם ע\"י אבן מלובן ועירוי ע\"ש:
כתב מהרי\"ל דאף לאחר הגעלה לא ישתמש עליהם דבר חם אלא ע\"י הפסק סמרטוטין. ויש ליזהר אפי' אם מגעיל קודם שעה חמישית שלא יניחו המים מרתיחתן כל זמן שמגעיל. (רמ\"א סי' תנ\"ב סעי' א'). וצריך שיגעיל היורה שמגעילים בה תחלה אף במגעיל קודם שעה ה' והכלי אינו ב\"י. עי' חק יעקב שם סק\"א. והיינו למלאות אותו מים על כל גדותיו וכשמעלה בבישולו הרותחין יכניס אל תוכו אבן רותח מלובן באש (דצוננת מצנן המים. מ\"א) כדי שיעברו הרותחין ויזבו מעל שפתיו. (מהרי\"ל).*ועי' רוקח אות ר\"נ דכתב ג\"כ בשם רבינו שלמה שצריך להגעיל תחלה היורה הגדולה ולשפוך המים המרותחין לחוץ ואח\"כ באותה יורה שטיהר יתן בה מים וירתיחם ויגעיל בהן כל כליו ולא יטביל הכלי פעמיס בתוכו פן יבלע גיעולן ויזהר שלא תניח היורה מרתיחתה עד ישפכו המים חוצה ע\"ש: ועי' ט\"ז שם ס\"ק י\"א דראוי שיש להגעיל היורה בסוף ג\"כ. ומחצית השקל שם סק\"ה כתב דהיינו כשרוצה להשתמש ביורה בפסח אבל משום הכלי שמגעילין בתוכו א\"צ הגעלה כלל אם מגעילם קודם שעה ה' ע\"ש:*ובש\"ע הרב שם סעי' כ\"ב כתב ג\"כ וז\"ל ונהגו להחמיר לחזור ולהגעיל היורה אחר הגעלת הכלים בתוכה כדי להשתמש בה בפסח אף אם לא הי' הכלים בני יומן והגעילה בתוכה קודם שעה ה' וגם היורה לא היתה בת יומה בשעת הגעלתה ע\"ש ומ\"מ אם היו במים ס' כנגד הכלים אין מחמירין לחזור ולהגעיל היורה. לפיכך מותר להגעיל כלי הבלוע מאיסור בתוך קדירה כשרה מלאה רותחין אם יש בהס ס' כנגד הכלי שמגעיל. רק שיזהר לשפוך הרותחין שבקדירה שאסור להנות מהם [הערת המדפיס: ובספר האורה לרש\"י ז\"ל סי' פ\"א כתב בשם הגאון רבינו האי ז\"ל שא\"צ לחזור ולהגעיל היורה ובלבד שישליך מים מתוכן כשהם רותתין שלא יצטנן בתוכה ויחזור ויבלע וידחנה מיד בצונן:]. שם סעי' כ\"ג:
ואף אם לא הי' במים שביורה ס' כנגד הכלים א\"צ לשפוך המים החוצה ולחזור ולמלאותה מים אחרים להגעילה. אלא בעוד מים רותחין הללו בתוכה לאחר גמר הגעלת הכלים מכניס לתוך המים אבן מלובן או לפיד בוער ומתוך כך ירתיחו המים ביותר ויגברו ויעלו על שפת היורה וזו היא הגעלתה. שם סעי' כ\"ד:
וע\"ש סעי' ב' דכ\"ז בכלי שלא נשתמש בו חמץ אלא מתוכו כדרך תשמיש כל הכלים ולכך הוא נכשר ע\"י הגעלת הרותתין שבתוכו דכבכ\"פ אבל כלי שנשתמש חמץ גם בצד החיצון שלו כגון כלי ששואבין בו רותתין מכ\"ר וכן קערה שמכסין האלפס בצד החיצון שלה אינן נכשרין ע\"י הגעלת הרותחין שמתוכן אלא צריך להכניסן כולם לתוך היורה הגדולה כדי שיעלה הרותחין על צד החיצון שלהם:
ובספר ארחות חיים שם בהגהות אות ו' כ' דאם נאסר רק ע\"י שנשפך עליו מבחוץ איזו איסור בעמדו אצל האש מהני גם הגעלה ע\"י מילוי רותתין בתוכו וישליך לתוכו אבן מלובן עד שיצאו המים דרך שפת הכלי ע\"ג מקום נפילת האיסור מבחוץ דכבכ\"פ. ועי' באה\"ט שם סק\"י בשם מהרי\"ל ומט\"מ ומנהגים דיש להגעיל ג' ימים קודם פסח:
ועי' שע\"ת שם סק\"א בשם שו\"ת ח\"צ שהורה הלכה למעשה להתיר התבשיל שנתבשל בקדירת חמץ נקי שעברו עליו י\"ב חודש אף לדידן דאסרינן נטל\"פ מ\"מ אחר י\"ב חודש ליכא טעם כלל ע\"ש:
אם יש לו כלים גדולים שאין יכול להכניסם בפעם אחת תוך מי הגעלה יתחוב כל מה שיכניס בפעם אחת ויחזור ויתחוב בצד השני ויזהר מאד לצמצם לתחוב בשנית עד מקום שהכניס בראשונה כל מה דאפשר. ואם א\"א לו לצמצם, אז יותר טוב להכניסו שנית ממה שישאר שם מקצת כלי בלא הגעלה דהך הכנסה שנייה דאוסרים שמא יחזור הצד הנגעל כבר ויבלע מי הגעלה האסורים חומרא בעלמא היא. (מהרי\"ל). וכלים שיש להם ידות צריך להגעיל ידותיהן כמותן ויכול להגעילו ע\"י עירוי שמערה עליהן. סי' תנ\"א סעי' י\"ב ורמ\"א שם:
ולא יניח כלים הרבה לתוך כלי ויגעילם יחד אם נוגעים זה בזה דבמקום נגיעתן לא סלקי הרתיתה. ט\"ז סי' תנ\"ב סק\"ט. ולענין כמה ישהה הכלי ביורה כתב הפר\"ח שם בשם הטור והמרדכי והגמי\"י שהעולם נהגו להכניס ולהוציא מיד ויראה דמנהגן של ישראל תורה היא ע\"ש. ובספר מטה משה אות תקמ\"ו כתב אך זאת תהי' לכם למשמרת שלא יכניס הכלי לתוך מי הגעלה פעמים. וגם לא יגלגלם לסבבם תוך המים.
נוהגים שלא להשתמש בפסח בקדירה שבישלו בה בצים בקליפתן מחשש ספיקא שמא היו הבצים אצל קמח מה' מיני דגן. וסגנון קמח ליפול למטה. וממילא בולעה הקדירה בסוף הערוי בסגנון שאיננו גדר משהו. אך לחזור ולבשל בהקדירה ביצים מקילים כי עכ\"פ אל הבצים אין חשש בלע רק משהו. ובודאי יש בביצה ס' נגד כל שהוא קמח. וגם על פי הרוב ס' פעמים ס' ובחשש משהו קיל. ולא פלוג בזה בהמנהג כי שארי פירות יש חשש שנדבק בהם מהקמח ממש או שאין הם ס'. אשל אברהם סי' תמ\"ז. ובסי' תנ\"ב כתב התרתי להכשיר כלים לפסח בקדירה שבשלו בה יין צמוקים. וכן מותר להגעיל בכלי שבשלו בה ביצים:
תיבה שיש בה כמה דפין קבועין בתוכה ונקרא (אלמיר) יש להגעיל הדפין מלמטה למעלה. והטעם. דאם יגעיל מקודם למעלה יזוב המים למטה ולא יוכל להגעיל אח\"כ למטה שיצטננו מי הגעלה ע\"י המים שזבו מלמעלה ומה שהולך אחר ההכשר מים מלמעלה למטה כשמגעיל למטה מקודם אין חשש. א\"ח סי' תנ\"א בשם שו\"ת דברי שאול ויוסף דעת סי' ד' ובשם ספר שדי חמד:
שן תותבת עשוי מכסף או מעצם ואוכל בו חמץ, כתב בספר שדי חמד באסיפת דינים מערכת חומ\"צ סי' ד' אות כ\"ד בשס ס' בית היוצר דסגי בשיפשוף בעלמא בלא הגעלה כמו שעושה בשן הטבעי ע\"ש:" + ], + [ + "טעם. שאסור להגעיל כלי חלב לאכול בו בשר או איפכא. משום שאם יעשה כן לעולם לא יהי' לו רק כלי א' ויגעילנו כל פעם שישתמש בו וזה אסור דלמא אתי למטעי' כדאיתא בחולין דף ח' ע\"ב.*יש להזהר אם קונים כלי חרש חדשים אם טובלין אותן שלא לברך עליהם רק טובלין בלא ברכה כי אין מחוייבים לברך אלא על כלי מתכות ר\"ל (וואס מען שמעלצין קאן). למשל זהב וכסף ברזל ונחושת ובדיל ועופרת. (ליקוטי עמק ברכה) ואמנם חכמים תקנו טביל' לכלי זכוכית דכיון דהן שוים במקצת לכלי ברזל דאם נשתברו יש להם תקנה שיכול להתיכן עי' ט\"ז סי' ק\"כ סק\"א. ובשעת הדחק מותר לטבול כלי זכוכית בשלג אם הוא במקום אחד דטבילתו ודאי רק מדרבנן אבל לא כלי מתכות. חכמת אדם כלל ע\"ג סעיף י\"ט. ועי' פתחי תשוב' סי' ק\"כ סק\"ב שכתב בשם שו\"ת יעב\"ץ סי' ס\"ז דכלים הבאים ממדינת הים שנקראים פרצלי\"ן ודומין לכלי זכוכית אין צריכין טבילה לפי שידוע שעשייתן מן החול ומן האדמה וכלי מתכות אמורין בפרשה ואע\"ג דשיעי טפי לית לן בה דהא כלי זכוכית שיעי טפי מינייהו ואי לאו משום דכי נשברו יש להם תקנה להתיכם דמש\"ה ככלי מתכות שווינהו לא היו צריכים טביל' והני לית להו הך תקנתא ע\"ש. ושמעתי מהרב המגיד הגאון דפה ז\"ל שיזהרו בבית המשקאות שמוכרים הי\"ש והשכר עם הכלים לנכרי קודם הפסח להטביל את הכלים אחר הפסח (ונראה שנכון שלא ימכרו להנכרי את הכלים רק יתנו לו הכלים בתורת שאלה): עי' מ\"א סי' תק\"ט ס\"ק י\"א:", + "קונטרס אחרון
דלמא אתי למטעי'. ובס' לחם הפנים יו\"ד סי' קכ\"א מביא בשם קיצור של\"ה מי שמכר או נתן שום כלי לאחר שלא רגיל בו מותר להגעיל ולהשתמש בהיפוכו מבשר לחלב או מחלב לבשר וליכא למיחש למטעי' עכ\"ל:
ועי' פרמ\"ג או\"ח סי' תק\"ט א\"א ס\"ק י\"א שכתב שם תקנה להגעיל הכלי מבשר לחלב או איפכא נוהגין להטריף מקודם ובסי' תנ\"א סס\"ק למ\"ד כתב דבפסח י\"ל דמגעילין מבשר לחלב כי לא שייך חששא פ\"א בשנה ונזהר הוא ע\"ש:
דגים חיים שקורין קארפי\"ן שולחים מעיר לעיר וכדי שישארו חיים מניחים חמץ עם יין שרף לפיו. הנה עד הלילה אף שמת ונשאר בפיו יש לצדד להיתר לצורך שמחת יו\"ט שלא יהא נשאר בעין. אבל בפסח אם נשאר חיים אין חשש מידי דהנה בהמת עכו\"ם אוכלין חמץ ושותין החלב ב\"ח ל\"ש בליעה. ובמת י\"ל כבוש בחריף כדי שירתיח אם היין שרף טופח ע\"מ להטפיח גם הדחה בצונן י\"ל דבולע וצ\"ע כעת. פ\"מ א\"א סי' תמ\"ז ס\"ק מ\"ו.", + "טבילה לכלי זכוכית. אם שואל מחנוני ישראל כלי חרס מצופים או כלי זכוכית לצורך שבת או אורחים או סעודה גדולה שיש לחוש שישברו אם יטבילם ויהי' הפסד או שאין פנאי יש לסמוך להשתמש בלא טבילה דטבילת כלים אלו לכ\"ע אינם אלא מדרבנן. ובכלי מתכות ראוי להחמיר דהוי ספק דאורייתא. בינת אדם:
ישראל המחזיק הוטע מזכוכית ויש לו פועלים עכו\"ם או להיפך יש לסמוך על המקילין ולעת הצורך מותר להשתמש בלא טבילה דהוי ספק דרבנן וצריכין להזהיר שלא יברכו על הטבילה אם לא שהמחזיק הוטע נכרי והפועלים נכרים. חכמת אדם:
קומקום שקורין (סאמעוואר) שמרתיחין בו מים לשתיית טייא צריך טבילה כמו קדירה שמבשלין בה. רחיים של קאוו\"ע וכן מכתשת של מתכת צריכין טבילה בלא ברכה שהקאווע צריכה עדיין בישול. (וכן רחיים של בשר) רחיים של פלפלים טבילה בברכה. ריב-אייזין שעושה עכו\"ם טבילה בברכה שמפררין לחם וקריי\"ן. בלעכין שמשימי' עליו המצות צריך טביל' דחזי לתשמיש מאכל ממש פ\"מ סי' תנ\"א סק\"ו וכן המשפכות שקורין ליקע. וכן הברזות שקורין צאפין וכלי ששואבין בו מים צריכין טבילה. חכמת אדם כלל ע\"ג סעי' י':
כיסוי קדירה צריך טבילה דהמרק והזיעה עולה לכיסוי וה\"ל כקדירה. ביאור הגר\"א סי' ק\"כ ס\"ק ט\"ו:
צלוחית של זכוכית שקורין פלעשער או בוטעלקיס שאין משמשיו לשתות בהם ממש כמו כוסות וגם אין מבשלים בהם כקדירות. לא חשיבי כלי סעודה ודמי לתביות וכיוצא שמכניסים לקיום שא\"צ טבילה. יד אפרים סי' ק\"כ:", + "לית להו הך תקנתא. ויש בכלים הללו דרך ששוין בה לכלי חרס. ודרך ששוין בה לכלי זכוכית ושניהן להקל. טבילה לא בעי ככ\"ח ואינן נאסרין מבליעת איסור דאיידי דשיעי לא בלעו דומיא דכלי זכוכית דלא בלעו מה\"ט. שם:", + "הכלים בתורה שאלה. בספר ארחות חיים סי' תמ\"ב כתב בשם שו\"ת חת\"ס סי' ק\"ט שאין לכתוב שמוכר הכלים שהחמץ בתוכו דא\"כ כל כלי מתכות צריכים טבילה אחה\"פ כשיחזור הישראל ויקנה מהעכו\"ם רק כתב בנוסח שט\"מ עפ\"י ציווי רבו הג' מוהרנ\"א שאינו מוכר אלא חמץ הנדבק בדופני הכלים ולא הכלים עצמם ע\"ש או ישכיר הכלים להערל קודם פסח ולא יצטרכו טבילה:
ובספר משכנות הרועים תשו' ז' כתב בשס הגאון מהרש\"ק מבראד זצ\"ל דהכלים שמוכרים המוזגים קודם פסח אינם צריכים אח\"כ טבילה. כיון דכל המכירה הוי רק הערמה רק דבחמץ מהני כיון דבביטול בעלמא סגי א\"כ תינח בחמץ אבל הכלים אינם בכלל הביטול וגם אם יבטלם לא מהני דרק בחמץ מהני כיון דבלא\"ה אינו ברשותו כמ\"ש הר\"ן וא\"כ שוב הוי המכירה הערמה בעלמא ואינו מכירה לכך לא בעי טבילה. וע\"ש שכ' בשמו עוד טעמים:
בספר מדרש תלפיות אות ט' כתב יש מי שאומר דכלי שהי' צריך הכשר והטבילו קודם הכשר אות' טביל' לא מהני דהוי כגר שטבל עד שלא מל:" + ], + [ + "טעם. שנוהגים להניח פתיתי חמץ במקום שימצאם הבודק. כדי שלא ישכח לבטל למחר משא\"כ כשיש לו חמץ נזכר בזמן הביעור לבטל:*ובהגהות מנהגים כתב וז\"ל גם אם לא מצא חמץ בלילה מ\"מ ישרוף הקערה שבדק בה לזכרון ביטול שני. ולכן אין צריך להניח חמץ כדי למצוא כדי שיזכרו ביטול שני. דהא בלא\"ה יזכרו ע\"ש. טוב להיות אצל הבודק עששית ונר דולק בתוכה מלבד הנר שבידו ממש למען יוכל להכניס הנר בחורין אשר הם סמוכין לחלונות מקום שהרוח שולט. ואם אין לו עששית לפחות יתן לנער ההולך ג\"כ נר דולק בידו. יוסף אומץ אות תשי\"ג: " + ], + [ + "עוד טעם. שאם יבדוק ולא ימצא זמן מה יתרשל שוב ויתייאש מן הבדיקה ולא יבדוק עוד היטב.*והאר\"י ז\"ל כתב מנהג זה ויניח י' פתיתים והוא ע\"פ סוד גדול. ועי' מחצית השקל סימן תל\"ד ס\"ק א' וז\"ל והמון עם טועים וסוברים שאין הבודק רשאי לראות אותו חמץ שמשייר לאכילתו כי לפי טעותם כל חמץ שרואה הבודק בשעת הבדיק' צריך לבער ולכן מטמינים אותו לבל ישזפתנו עין הבודק וטח עיניהם מראות. והוא מחסרון ידיעתם ע\"ש. ועי' מטה משה אות תקנ\"ג דכתב ג\"כ דא\"צ להצניע החמץ שרוצין לאכול:
וא\"ר סי' תל\"ב סק\"ב כתב דצריך להצניע החמץ שרוצה לאכול ואף אם ימצא אותו הבודק אין קפידה בכך ע\"ש. ואין בודקין כ\"א בנר של שעוה אבל לא בנר של חלב. לפי שמתיירא שלא יטיף ממנו על הבגדים ויטנפם וגם אינו יכול להכניסו יפה לחורים ולסדקים. טור סימן תל\"ג. ובשעת הדחק שאין לו נר של שעוה יבדוק לכתחלה בנר אחרינא דבשעת הדחק כדיעבד דמי ולאור האבוקה אפילו בדיעבד לא מהני. חק יעקב שם סק\"ה. וטוב ליזהר שלא יעסוק בשיחה בטילה עד שיגמור כל הבדיק' כדי שישים לבי לבדוק בחדרים ובעליות ובכל מקום שמכניסין בו חמץ. (אבודרהם): חק יעקב סי' תל\"ב ס\"ק י\"ד: ", + "קונטרס אחרון
והוא מחסרון ידיעתם. ובספר דרך פקודיך כתב ג\"כ וז\"ל רבים מהמון עם שאינם בני תורה טועים וסוברים שהבודק בעת שבודק כל החמץ שמוצא בבדיקתו מחויב לשרוף והוא טעות רק שמחויב לבער החמץ מרשותו. ואם מוצא לחם יפה ראוי לאכילה יבערנו מן העולם ע\"י אכילה או ע\"י נתינה לעכו\"ם ואכילת בהמה וכיוצא ובלבד שיבערנו מרשותו. ואם מוצא חמץ ברשותו אחר זמן איסורו לא סגי בביעור מרשות בלבד רק צריך לבערו מן העולם לגמרי:
ועי' לבוש סי' תל\"ד סעי' ג' דמהאי טעמא יאמר בביטול היום כל חמירא דחזיתיה ודלא חזיתיה דבערתי' ודלא בערתיה. שהרי מבטל הכל ואינו משייר לעצמו כלום משא\"כ בלילה שאין דעתו לבטל אלא מה שלא ראה אבל מה שראה הוא רוצה לאוכלו ואם יאמר בלילה כן מחזי כשיקרא הלכך בלילה לא יאמר אלא דלא תזיתיה ודלא בערתיה:", + "שמכניסין בו חמץ. בשו\"ת משכנות הרועים סי' ז' כתב וז\"ל באתי להזהירכם דבר נחוץ שאין העולם נזהרים בו בדין בדיקת החנויות סומכין על מה שמכבדין אותו יום או יומים קודם פסח והם מבטלין מצות תקנת חכמים שציוו לבדוק אור לי\"ד לאור הנר דוקא ע\"כ תזהרו במצוה יקרה שהיא אחת בשנה:
ונידון אם חנותו רחוק מביתו אם די בברכה אחת או דנימא דהליכה הוי הפסק כתב שם בשם הרב הה\"ג מהרש\"ק מבראד זצ\"ל שיעשה כך שיכוין בשעת ברכה שאינו יוצא בזה רק להבית ולא לחנות או שיעשה אח\"כ איזה הפסק בכוונה כדי שיצטרך אח\"כ ברכה אחרת ואין בזה משום גורם ברכה שא\"צ המבואר בסי' רט\"ו כי כיון שיש בזה דיעות חלוקות מותר לעשות כן:" + ], + [ + "עוד טעם. מפני שעיקר הביעור חמץ הוא היצה\"ר. ולזה הנהיגו להניח חמץ להראות שבודאי יש בו עדיין עון וחמץ הוא היצה\"ר כי אין צדיק בארץ אשר יעשה טוב ולא יחטא. כי האדם שמחזיק עצמו שתיקן הכל בודאי לא התחיל לעבוד את ה'*וזה ג\"כ פי' הפסיק אשר אין בה מום בודאי לא עלה עליו עדיין עיל מ\"ש. וכמאמר החכם בתו\"ה שאם אמרתי בלבבי לא הייתי חוטא בודאי הוא חטא ביותר כי הגאוה הוא חטא ביותר. שם: ולזה נוהגים להניח פתיתי חמץ להראות כנ\"ל כי בודאי לא תיקן הכל. עבודת ישראל:" + ], + [ + "טעם. שמברכין על ביעור חמץ אע\"פ שאינו אלא בודק והי' לו לברך על בדיקת חמץ. לפי שבדיקה זו היא תחילת הביעור ותכליתו שהרי אין הבדיקה מצוה אלא הביעור מן הבית כל מה שמוצא ונודע לו הילכך מברכין על ביעור. לבוש סי' תל\"ב וע\"ל סעי' כ\"ה ולקמן סעי' תתק\"ט:" + ], + [ + "טעם. שמברכין בעל ולא בלמ\"ד לבער. מפני שהוא מצוה שאפשר להתקיים ע\"י אחד מעבדיו אפי' שלא מדעתו שלא הקפידה התורה אלא שיהא החמץ מבוער מן הבית ואפי' ע\"י אחר. לבוש סי' תל\"ב:" + ], + [ + "טעם. שנוהגין להניח י' פתיתים קידם בדיקת חמץ. לפי כמו שיש עשרה עלולים בהקדושה ואלו הן. חיות הקודש. אופנים. אראלים. חשמלים. שרפים. מלאכים. אלים. בני אלהים. כרובים. אישים. כמו כן יש עשרה בהטומאה. כי את זה לעומת זה עשה אלקים והביאם הציוני פ' אחרי. ולכן הזהירה התורה לנו אפי' תערובת חמץ ואפי' משהו כי חמץ הוא היצה\"ר כידוע. ע\"כ מניחין עשרה פתיתים חמץ נגד העשרה טמאים ולבערם מן העולם. בשם מקובלים*בספר עבודת ישראל לשבת הגדול פי' משארז\"ל חורין הגבוהין שאין יד אדם מגעת שם וחורין הנמוכים פחות מג' טפחים אינם צריכין בדיקה. שאל יאמר האדם איך אוכל לבדוק כל החטאים והעונית שאין אני זוכר את כולם. לזה אמר חורין הגבוהין שאין יד אדם מגעת שם. ר\"ל שאין זוכר אותם אין צריך בדיקה אלא האדם צריך לבדוק ולשוב בתשוב' על אותן עונות שהיא זוכר. ואותם שאינו זוכר ממילא יהיו בטלים כי הקב\"ה אומר אלו הי' זוכר עונות הראשונים בודאי הי' מתחרט עליהם ושב בתשוב' כמו שהיא מתחרט ושב על אותו שהיא זוכר:
ובספר זרע קודש לפ' זכור כתב בשם ספרים שהעונות והמצות נזכרים ונכתבים במצח האדם ושם נחקקים. וכשעושה תשוב' עד ששוכח העונות מזכרונו זה מורה שכבר עשה תשוב' כראוי ועשה חרטה שלמ' לבטל החקיקה של העבירו' ולכן נתעלם ונשכד מזכרונו:
ובספר עבודת ישראל (אבות פ\"ה) כתב דיש צדיקים המכירים כל חטאי החוטא בפניו כמעשה האריז\"ל שאמר לאדם אחד כל העבירות שעשה והודה לו על כולם רק על אחד לא הודה. והעביר האריז\"ל ידו על פניו והציב לפניו העביר' עצמה שעבר עליה. וכמו כן יש בכל דור ודור וכמו מעשה שהי' אצל הרב המגיד מוהר\"ר יחיאל מיכל זצ\"ל שאמר לא' ג\"כ עביר' שעבר עליה בנשג\"ז בכל האותות והסימנים שהי' בה. ומכ\"ש בב\"ד שלמעלה ע\"כ:
ובספר דעת משה להרב הקדוש מקאזניץ זצוק\"ל (ויגש) כתב שעיניו ראו בהיות אביו הרב הצדיק הקדוש זללה\"ה בק\"ק בראד ומידי עברו אצל הבתים למחוז חפצו עמד אצל בית אחד כמתמיה. וישאלהו מה נשתנה בית זה משאר בתים אשר כבודו מתמיה עליו. וענה כי לא יוכל לסבול טומאת הבית הזה. ואחר החקירה והדרישה נתוודע כי במקום הזה שרפו זה זמן ספר תולדות יעקב יוסף רח\"ל. לזאת עלה צחנתו מטומאתו עוד לפניו ע\"כ: " + ], + [ + "עוד טעם. נגד עשר מכות שהביא הקב\"ה על המצרים. וכנגד עשרה דינים שהקב\"ה יהי' עתיד לבע\"ר ולנע\"ר ולכרו\"ת ולהמ\"ם להרו\"ס ולעקו\"ר ולנתו\"ץ ולנתו\"ש ולכלו\"ת ולקעק\"ע ביצתם של מצירי ישראל. וכנגד זה הקב\"ה הוא מקדש את א\"י בעשר קדושות כדאי' בפ' קמא דמס' כלים. קב הישר:" + ], + [ + "טעם. שאומרים כל חמירא וחמיעא כו' בלשון תרגום. כי בהיות שהלחם היא חיות האדם ואין ראוי לזלזל בכבוד הצריך לו ואלו הי' אומר בלה\"ק שמבינים בו מזיקין ומקטריגים אפשר שיבאו לקטרג על הענין לכן תקנו אותו בלשון תרגום. (סדה\"י). ונראה דמטעם זה אין מברכין זמן על בדיקת חמץ. עוד טעם. מפני עם הארץ שאינם מבינים בלה\"ק כ\"א בלשון ארמי. (ד\"מ):", + "קונטרס אחרון
ומזה הטעם אין מברכין שהחיינו על מצה אע\"פ שיש בה שמחה והנאה לגוף. משום דדי לו בזמן שאומר על הכוס: אבודרהם: " + ], + [ + "טעם. שאין מברכין זמן על בדיקת חמץ. מפני שהבדיקה הוא לצורך הרגל וסמכינן אזמן דרגל. טור סי' תל\"ב:" + ], + [ + "עוד טעם. מפני שאין מברכין שהחיינו אלא על דבר שיש בו שמחה והנאה לגוף אבל בדיקת חמץ מצטער הוא באבוד חמצו הנשאר לו ובשרפתו. אבודרהם:" + ], + [ + "עוד טעם. שאין מברכין שהחיינו על ביעור חמץ. מפני שמכלה החמץ פמ\"ג סי' תל\"ב סוסק\"ב בשם ר\"פ ורשב\"א:", + "קונטרס אחרון
ע\"פ שחל להיות בשבת צריך למכור את החמץ קודם חצות ולכתוב בהשטר מכירה שתחול המכירה שעה א' קודם ליל שבת. ועד אותה שעה הוא ברשות הישראל ויוכל למכור החמץ לעכו\"ם. שו\"ת שו\"מ מהד\"ו סי' נ'.
ובספר ארחות חיים סי' תמ\"ד אות ד' בהגהות כתב דהמיקל במקום פסידא למכור אחר חצות אין לערער. ועכ\"פ אם יעשה מכירת החמץ קודם חצות ולהתנות עם העכו\"ם שכל מה שימכור אח\"כ יהי' על חשבון העכו\"ם ויניח המעות בפ\"ע לכ\"ע שרי ע\"ש:
שכח למכור חמצו בע\"ש שיש לו בחדר מיוחד צריך לתת בשבת במתנה לעכו\"ם החדר עם מסירת המפתח ואפשר דאפי' מכירה ג\"כ שרי ולא הוי כמקח וממכר דאסור בשבת כיון שאינו עושה רק להינצל מאיסור חמץ אך היכי דאפשר במתנה עבדינן אם יודע שהעכו\"ם יחזיר לו אחר פסח. ח\"י סי' תמ\"ד סק\"ח. וכן כתב א\"ר ע\"ש. ועי' פ\"מ שם מ\"ז סק\"ה שכתב שצ\"ע בזה. ובא\"א שם סק\"ח הוסיף להקל שאם ירא שעכו\"ם יחזיק בחמץ וצריך לכתוב שטר על הדמים יכול העכו\"ם לכתוב ולחתום:
לאחר שמכר לו את החמץ אם ירא פן יקלקל שם הקונה יכול גם הוא לתלות שם מסגרת לשמירה. או אם הקונה רוצה להפקיד אצל הישראל המפתח שפיר דמי. קיצור ש\"ע סי' קי\"ד אות ג'. ועי' שע\"ת סי' תמ\"ח סק\"ח דמותר לומר להמשרת שישאל המפתח מהנכרי שצריך לאיזו חפיצים שלו ואח\"כ ישמיט עצמו או שיאמר שאיבדו. או יקח המשרת שלו המפתח מכיסו והוא ידמה בנפשו שנאבד ממנו ע\"ש. ואם מוכר או משכיר חדר התיכון שאין הנכרי יכול לבוא שמה אלא דרך בית ישראל לית לן בה. שם בשם שו\"ת הר הכרמל סי' י\"ג. ועי' מ\"א שם סק\"ד בשם מ\"ב דבדיעבד שלא מסר לו המפתח שרי ע\"ש. ופ\"מ שם כ' שצ\"ע בזה:
בדבר אשר נהגו לכתוב בשט\"מ בפירוש שאם נשכח איזו מין חמץ שאין הבעה\"ב המוכר יודע אם זה המין חמץ נמצא אצלו. נכלל ג\"כ בהמכירה ופסיקת דמי המקח יהי' כפי אשר ישומו ג' תגרים כתב בספר מנחת פתים דף ס\"ב להתיר דבמוכר עפ\"י שומת בקיאים המקח הוא מעכשיו ע\"ש. ועי' בשו\"ת בית יצחק חיו\"ד ח\"ב בקונ\"א סי' י\"ב בא' שמכר חמצו כד\"ת ובשעת המכירה אמר להקונה כל החמצים ששכחתי למכור אני נותן לך במתנה ונזכר בחוה\"מ ששכח למכור מדה של מאלטץ שהי' מונח בחדר שמונח החמץ שמכר לעכו\"ם ועבר הפסח העלה להתיר החמץ ע\"ש ובשו\"ת מהרי\"א הלוי ח\"ב סי' מ\"ז כתב ג\"כ בכה\"ג להתיר ע\"ש:
וע\"ש סי' קמ\"ג בב' שותפים מחזיקי אורנדע ומחמת טרדות סמך כ\"א על חבירו ולא נמסר השטר מכירה להעכו\"ם ולא קבלו ערבון אמנם א' מהשותפים אשר יש לו עוד דברים חמצים אחרים מלבד חלקו באורנדע מכר אותם להעכו\"ם כדין ונכתב בשטר מכירה הזה כי אם יש לו עוד איזה דבר חמץ או תערובות חמץ בכל מקום שהוא ושכח למכרו או לבערו הכל יקנה להקונה מעכשיו אגש\"ק וקבלת הערבון הנ\"ל כפי שער שבשוק והעלה להתיר למכור לעכו\"ם כל החמץ שהי' בהאורנדע בימי הפסח ע\"ש:
ועי' שע\"ת סי' תמ\"ח סק\"ח בשם דודו הגאון מהר\"ם בא' שמכר חמצו בע\"פ וקיבל אדרו\"ף בזמן המותר והישראל אמר להקונה בשעת קבלת הכסף הרי מעתה הכל שלך. וכן הקונה חיזק דבריו ואמר מעתה הכל שלי וטרם שקיבל השטר לידו עבר חצות היום וקיבלו אז. והעלה דאחר שהגיע השטר ליד הקונה קנה למפרע ולכן בהפסד יש להקל ע\"ש.*ועי' בספר ארחות חיים שם אות ו' בשם שו\"ת שו\"מ מהד\"ת סי' ס\"ג באחד שהי' לו חמץ למכור ומכר אותו לעכו\"ם כדינו וקבל ד\"ג וכתב לו שטר מכירה כדינו אך מחמת שלא הי' לו עדים לחתום עליו נתאחר השטר למסור לו עד אחר חצות היום של ע\"פ והעלה שם להיתר: המוצא חמץ בביתו תוך הפסח יבערנו מיד ויברך על ביעור חמץ. ואם הוא י\"ט יכפה עליו כלי עד הלילה ואז יבערנו. עי' מ\"א סי' תמ\"ו סק\"א:
אם אחד נותן לחבירו חמצו במתנה כדי למכרן אג\"ק שלו צריך לקבל קנין לפני ב' על המתנה עי' הגהות רב\"פ ז\"ל סי' תל\"ד ושו\"ת הד\"ר סי' כ\"ה. או יוכל ליתן לו שטר מתנה בעדים או יתן החמץ לתוך רשותו של המוכר:
אותן שיש להם תבואות במקומות של אחרים בשכירות ימכרו אג\"ק שלהם בכאן. או ישכירו להא\"י השפייחלירס (האמאגעזין) שיש להם בשכירות שעם התבואה ויקנו להא\"י אגב שכירות הקרקע שם. ארחות חיים שם אות ט\"ו:*וע\"ש אות י' בשם שו\"ת רע\"א מהד\"ת סי' ז' בא' שמכר חדר מיוחד עם החמץ שבו לנכרי ואמר לו שכל חמצו שיש לו במקום אחר הכל יהי' קנוי לו אג\"ק ואחר פסח מצא שעורים כתושים בחדר אחר והעלה שם דהדבר פשוט דהמכירה הי' כדינו:
וע\"ש דף מ\"ג ע\"א בשם שו\"ת שו\"מ מהד\"ק סי' פ\"ו בא' שמכר כל חמצו כדינו רק שמכר והקנה איזה קופעס עם אקוויט אג\"ק אחרת ולא אג\"ק שהי' מונחים הקופעס שם וכתב שם להתיר ובשם כתב סופר או\"ח סי' צ' כתב במי שיש לו קמח בחנותו עם שאר דברים חמוצים המונח בתיבה גדולה מאד שא\"'א להזיזה ממקומה ובכל שנה הוא מוציא משם הקמח אל החדר אשר שאר החמץ מונח שם ומוכר שם החמץ והקמח בהחדר ההוא ועכשיו מחמת שיש שם בהחדר ההוא עכברי אם יניח שם הקמח יהי' הפסד גדול אם יש להתיר להניח שם בהחנות בהתיבה במקומה ולעשות שם מחיצה ולמכור התיבה עם הקמח ביחד כתב שם להיתר שימכור או שישכיר מקום עמידת התיבה שבו החמץ ואגב קרקע ימכור גם התיבה והקמח שבה עפ\"י שטר וימסור המפתח מהתיבה להקונה או שיחתום העכו\"ם בחותם שלו התיבה כדי שלא יהי' באפשרי ליקח קמח מהתיבה וגם יעשה מחיצה מלמעלה למטה ע\"י וילון או (טאגין) שלא יהי' נראה ויכתוב בהשטר מכירה שיכול העכו\"ם הקונה לילך בחנותו כשירצה ויבקש אחד מב\"ב שילכו עמו תיכף ויפתתו לו ואז יצאנו לכל הדיעות ולכל הספיקות ע\"ש:
וראוי למכור כדרך העולם במכירה כראוי אבל אם מוכר כל קווארט בסך רב יש לומר דהוה ביטול מקח בעכו\"ם. מ\"ז סי' תמ\"ח סק\"ד:
אם שכח לבער בלילות צוקר מחופה שקדים ועניס ושאר מיני גרעינין ונזכר תוך הפסח. כיון דרוב הפוסקים הסכימו דמי פירות עם מים אינו אלא חמץ נוקשה. שו\"ת פני יהושע א\"ח ח\"א סי' ט\"ו. וכתב ושאלתי האומנים ואמרו כי מלאכת הצוקר שמבשלין הצוקר במים ומחפין אותן בצוקר וצריך קמח לזה שא\"א לחפותן בלאו הכי. וא\"כ הוי מי פירות עם מים ואינו אלא חמץ נוקשה ע\"ש:
וע\"ש אות י\"ב בשם שו\"ת בגדי ישע כיון דמכירת החמץ הוא מכירה צריך לחזור ולקנות מהנכרי החמץ והמקומות באחד מדיני הקנאה שאל\"כ מחזי המכירה כהערמה אך די בזה שיקנה בחזרה מהעכו\"ם בקנין כסף לחוד ע\"ש:
מי שאינו יכול לחתום שמו על השטר מכירה מותר לומר לאחר לחתום אותו במסה\"ק בפני שני עדים ומכירתו מכירה בלי שום פקפוק כלל. א\"ח סי' תמ\"ח בשם שו\"ת שו\"מ מהד\"ק סי' ר\"ז. אחד שמכר כל חמצו כדינו ושכח לחתום שמו בהשטר מכירה אם שאל אחר הפסח מותר ואין צריך לערבו אפי' ברוב הכשר. ואם בא לשאול בתוך הפסח צריך עכ\"פ לערבו ברוב יי\"ש הכשר. שם בשם שו\"ת שו\"מ מהד\"ת ח\"ד סי' פ' וסי' ק\"ב. ובשם שו\"ת אמרי נועם מהרב הצדיק הקדוש מדזיקוב זצוק\"ל ח\"א סי' ב' כתב באחד ששכח לחתום עצמו על שט\"מ של חמצו ונזכר ב' ימים תוך הפסח והעלה שיש להתיר החמץ מחמת הרבה צדדי היתר בענין שיחתום עצמו תוך הפסח ע\"ש:
ועי' בשו\"ת דברי חיים ח\"ב סי' מ\"א באחד שמכר כל חמצו כדינו רק לאחר זמן האיסור נזכר שלא הי' חתום על שטר המכירה וחתם אז את שמו והי' הפ\"מ כתב שם שהחמץ מותר ע\"ש:
והנה מה שנהגו אם אין לעכו\"ם מעות מלוה לו הישראל המוכר והוא חוזר ונותן הכסף לקנות החמץ אי שפיר עבדי כתב בס' ארחות חיים שם בשם הרב הה\"ג אב\"ד דק\"ק בערזאן ז\"ל שהיא גמרא מפורשת בע\"ז דף ע\"א אוזפינהו והדר שקילו מינייהו ע\"ש. ונראה דיותר נכון להלוות לו ע\"י אחר. ועי' ט\"ז שם סק\"ה דיכול לומר להעכו\"ם בשעת מכירת החמץ דיתן לו ריוח אח\"כ דהא מ\"מ מכירה גמורה היא ע\"ש:
ובענין מה שהרבה אנשים נוהגין למכור קודם פסח לעכו\"ם שאור או הייבין כדי שיהי' לו מוכן במוצאי יו\"ט כתב בספר ארחות חיים שם בשם שו\"ת ברכת יעקב וז\"ל גם נ\"ל לאסור שישראל ימכור שאור לעכו\"ם למען שיהי' מזומן לאפות מיד לאחה\"פ זולת מה שהוכחתי בתשובתי הלא כבר מבואר הדין בישועות יעקב סי' תמ\"ח סק\"ה ומי יבא אחר המלך אשר כבר אסרוהו ע\"ש. וטעם האוסרים העיקר הוא משום דהוי כמו שרוצה בקיומו עכ\"ל:
ובשו\"ת הד\"ר סי' כ\"ה כתב וז\"ל עובדא ידענא דרבינו הק' מראהטין זי\"ע הי' מוכר פ\"א גלוסקא יפיפי' מלחה\"פ של הה\"ק מהרי\"א מזידיטשוב זי\"ע. וכן שמעתי כמה מתחסדים כשיש להם שירי מנחות מי\"ב חלות של צדיק א' מוכרין אותו עד אחר פסח. ואע\"פ שבודאי רוצה בקיומו. רק כיון דאין דעתו לאכלה ומחזיקין אותה רק לשמירה ולזכירה החמץ שבה בטל מעצמה:
ונהירנא בילדותי בשנת תר\"ח שהי' עת צרה בעולם ר\"ל ונסע מורי הרב ר\"י פאליק אלוף נעורי ז\"ל עם פדיון נפש אל הרה\"ק מהר\"מ מפרימישלאן זי\"ע ונתן לו לחם וצפחת מים לתלותו בבית האיש המובחר שבעיר ואמר כתיב וברך את לתמך ואת מימיך והסירותי מחלה מקרבך וכן עשה ותלוהו בבית דודי הרב זללה\"ה וכאשר פתר לנו כן היה והנה מי יערב לבו לגשת לאכול זאת אשר הוה חיים למוצאיהם תמיד ובודאי בטל ומבוטל ממנו כל ענין שאור וחמץ עכ\"ל:
לשתות החלב מבהמת עכו\"ם האוכלת חמץ בפסח יש אוסרין ויש מתירין שומר נפשו יחמיר. קיצור ש\"ע סי' קי\"ז אות י\"ג. וכן כתב בספר א\"ח שם בשם שו\"ת רמ\"ץ סי' כ\"ח ובשם ספר שדי חמד שאין ראוי ונכון לשתות החלב מהבהמה שאכלה חמץ בפסח ע\"ש. ועי' נשמת אדם הל' מכירת בהמה שאלה ט' ועי' בספר דעת תורה דף רי\"ח ע\"ב אות י\"ב. ועי' שע\"ת שם ס\"ק י\"ז:
ועי' אשל אברהם שם שכתב דאם העכו\"ם שמכר לו החמץ לא בא אחר הפסח והוא צריך אל החמץ וידוע שלא יקפיד העכו\"ם אם הצורך גדול לכך יכול ליטול לפני ב' עדים ע\"מ לשלם ולהעלות בחשבון. ובדיעבד אם לקח בינו לבינו ג\"כ אין עי\"ז צד גרעון להמכירה למפרע רק לכתחלה אין נכון לעשות כן ע\"ש:
ועי' בספר א\"ח סי' תמ\"ח דף מ\"ה וז\"ל עי' בשדי חמד באסיפת דינים מערכת חמומ\"צ סי' ח' אות י\"ט ובח' דברי חכמים סי' ק\"ז בדין חמץ של בני הקראים שעבר עליו הפסח אם מותר לקנות יי\"ש מפאדוול שלהם תיכף אחר הפסח באופן שאין שהות לתלות שנעשה אחר הפסח אם הם חשובים כנכרים או כמומרים דעתו שם אחר שיעברו כמה ימים לאחר הפסח שיהי' זמן לתלות שהיי\"ש שיקח עתה נעשה אחה\"פ יקנו מהם אף בסתם רק שלא ידעו בבירור שהוא אותו שנעשה קודם פסח ע\"ש:
כתב בשו\"ת מהר\"ם שיק ז\"ל העושה סחורה בחמץ שמכר לעכומ\"ז מכירתו בטילה. וא\"כ הרי זה חמץ של ישראל שעבר עליו הפסח ואסור עכ\"פ לכל בר ישראל. וכן בשו\"ת אורי וישעי סי' קכ\"א התמרמר מאד על מה שהרב המורשה מוכר חמצו של מומר מכח כתב ההרשאה שכתב לו המומר וחתם שמו שם שיש לו רשות למכור חמצו. והם עצמם לא ישבותו ממסחרם וישאו ויתנו אחר מכירת חמץ ובכל ימי הפסח בחמצם כמעשיהם בכל ימות השנה. א\"כ מה הועילו בתקנתם. והרי כשחוזר ונושא ונותן בכל ימי הפסח בהחמץ שמכר הרי הוא מבטל הרשאתו כאלו לא היתה ע\"ש. ועי' שדי חמד סי' ט' דף ב' וע\"ש דף כ\"ה דכתב הי' מעשה בעיר הזאת שאחד מכר חמץ לנכרי בחול המועד ואותו החמץ הוא מכללות החמץ שמכר לעכומ\"ז קודם הפסח ואסרתי כל חמצו לאחר הפסח לכל ישראל וכן הוכרז בבתי כנסיות שכל חמצו של פלוני אסור לכל בר ישראל שכיון ששלח ידו במה שמכר לעכומ\"ז נתבטלה המכירה שלפני הפסח והוי חמץ של ישראל שעבר עליו הפסח:
ובספר מעשה רב להגר\"א אות קע\"ט כתב שאחר הפסח אין ליקח מן השוק מה שאופין מקמח של ישראל כי המכירה גרוע ע\"כ לא יקנה רק שיהא משל נכרי. וי\"ש ושכר של ישראל לא יקנה עד שיעשה מחדש:
ובספר משכנות הרועים כ' הטעם שהרבה צדיקים נוהגין שלא לאכול מפסח עד עצרת מחמץ של ישראל שמכרו לנכרי ע\"י הערמה רק חמץ של נכרי ממש לפי שימי הספירה הם ימים קדושים ונוראים מאד." + ], + [ + "טעם. שאין אומרים מזמור לתודה ע\"פ. מפני שלחמי תודה הי' חמץ ואפי' בע\"פ אסור להקריבם שיבאו לידי נותר. מ\"א סי' תכ\"ט סק\"ז:" + ], + [ + "טעם. שהבכורות מתענין בע\"פ זכר לנס שניצולו ממכות בכורות.*בספר קרבן נתנאל חולק על השבות יעקב דסובר דאם נולד בן בכור קודם חצות לילה אור לי\"ד דהאב צריך להתענות וכתב דכל שהבכור אינו עדיין שלושים יום א\"צ להתענות בשבילו וכי ס\"ד שיהי' יותר חיוב על האב מלפדות בנו הבכור וחומרא דאתי לידי קולא שמתענה בניסן ובעי\"ט שלא לצורך ע\"ש:
ובספר זכור לאברהם כתב ג\"כ כהשבות יעקב דרק אם נולד בן בכור אחר חצות לילה ליל י\"ד לא יתענה אביו למחר דכל שנולד במצרים אחר חצות ליל ע\"פ לא מת:
ועל מה שכתב המ\"א שם הבא אחר הנפל צריך להתענות כתב בד\"מ היינו הבא אחר ודאי נפל אבל אם בא אחר ילד שמת תוך ל' יום שהוא ספק נפל כיון שמן התורה אמרינן רוב ולדות של קיימא הם אף שלענין חליצה מצריכים חליצה מ\"מ לענין תענית בכורים יש להקל ע\"ש. וכ\"כ בשו\"ת שבות יעקב סימן ט\"ז:
תענית אב כשהוא בכור עולה ג\"כ בשביל בנו הקטן וזכרון אחד עולה לשניהם ואין האם צריכה להתענות. עיין עטרת זקנים סי' ת\"ע:
ולענין סעודת סיום או סעודת מילה עי' בשו\"ת עולת שמואל סימן נ\"ח ושו\"ת תשוב' מאהבה. ועי' משנה למלך פ\"ו מה' כלי המקדש ונתפשט המנהג להקל. וכן כתב מחצית השקל שם דאפילו המקיל להתיר לאכול לבכור אפילו אינו בעל ברית על סעודת מילה בלא התרה לא הפסיד משום דהמתענה מתענה אדעתא דמנהגא והא המנהג לאכול ע\"ש:
ועי' זכור לאברהם אות ת' דתענית בכורות המיל' דוחה אותו לגמרי ואינו מתענה כלל ואפילו אם רוצה להחמיר אינו רשאי וגם א\"צ ללוותו ולפרעו וגם א\"צ התרה אלא דטוב שיתירו לו משום שאין הבכור מתענה מחמת נדר אלא מחמת מנהג איכא למימר דכך קבלו שלא להתענות יום מילה ע\"ש. ונראה דה\"ה בשאר סעודת מצוה:
ופעם א' שנת בסת\"ר מחמת טרדת השחיט' שכחתי לגמרי מהתענית ולא נזכרתי עד יום א' של פסח והתעניתי אחר פסח בה\"ב הגם שלא אכלתי רק מיני תרגימא והב\"י כתב בשם התניא להקל במיני תרגימא מ\"מ לא נחה דעתי בזה כמו שכתב מהרי\"ל א' שכח ואכל בי' בטבת יש לו להתענות בה\"ב. (ועי' שע\"ת סימן תקמ\"ט סק\"ב בשם א\"ר דפשוט דיו\"ד בטבת עצמו צריך להשלים אחר שנזכר) וכן עשיתי גם אני שהתעניתי אחר הפסח בה\"ב ובשנה השנית אף שהתענית הי' נדחה כי חל ע\"פ בשבת וגם הי' לי סיום מס' התעניתי ג\"כ: לבוש סי' ת\"ע: " + ], + [ + "טעם. שלוקחין חיטים דוקא לעשות ממנו מצה. כי מן החביב עליו קודם. כדי לקיים מצות אכילת מצה יותר לתיאבון. ואפשר דמהאי טעמא נקט ג\"כ התנא בכ\"מ חיטין לפסח לפי שמסתמא הוא החביב לרוב ב\"א. חק יעקב סי' תנ\"ג:" + ], + [ + "עוד טעם. עפ\"י מה דאמר שמואל (ברכות ס\"א) יצה\"ר כמין חטה הוא דומה. וע\"כ נצטוונו במה שלוקחים חיטים כדי להכניעו במה שטוחנין אותו ברחיים כמו שמרמזין הכנעת היצה\"ר בפסח.*ופי' שם הפסוק חלב חיטים ישביעך. ע\"פ מה דאיתא בזוהר כי לטובת האדם ניתן בו היצה\"ר וסיבת כל טוב הצדיק הנוצח אותו ולולי היצה\"ר לא הי' זוכה לאושר העוה\"ב. וז\"ש הכתוב חלב חיטים ישביעך. כי חיטים ר\"ל היצה\"ר ישביעך מחלב שבו כלומר מחלק הטוב שבו: דרוש ר' חיים כהן סי' י\"ח:" + ], + [ + "טעם. שאין לשין אלא במים שלנו. כדי לצנן המים. כי כל הבריות הן מד' יסודות אש. מים. רוח. עפר. והמים הם ג\"כ מארבע יסודות אלא שיסוד המים רבה על השלשה. ותנן אין מוציאין אש לא מן המים וכו' ושמעתי שממלאין כלי זכוכית מים ומעמידין אותו בשמש בצהרים במוך אחוך והאש יוצא מכלי זכוכית*ובספר אבודרהם למו\"ש כ' דמה שאמרו בפ' אין צדין אין מוציאין האור מן המים. הוא שממלאין אשישה זכה מזכוכית מים ומשימן אותה לנוכח השמש וכנגד צמר גפן נקי ויבער בה: לכך לא ישאבן אלא עם שקיעת החמה. שכבר נתקררו בקרקע כל אותו היום ומלינין אותן כל הלילה שהוא י\"ב שעות משעה שנשאבו ואח\"כ לשין בה.*ועי' לבוש סי' תנ\"ה די\"א שאין המעינות רותחים ביומי ניסן אלא בלילה כשהחמה הולכת תחת הארץ ומרתיחה המעינות כל הלילה ואח\"כ ביום הם חוזרים ומצטננים ולכך צריכים להיות מחוברים בקרקע כל היום כדי שיצטננו שאין מתקררין אלא בקרקע כל היום. לכך לא ישאבן אלא עם שקיעת החמה. וי\"א שגם כששאבן בין השמשות צריך להלינן כל הליל' שמיד שמתחלת החמה לשקוע המים מתחממין. הלכך לצאת כל הדיעות נוהגים לשאוב אותן בין השמשות ולא קודם להן ולא אח\"כ ומלינין אותן כל הלילה שהוא י\"ב שעות ויכניסם לבית קודם שיזרח השמש ואפילו ביום המעונן דיומא דעיבא כולא שמשא הוא:
והנה יש כמה אנשים הגם שהם מדקדקים במצות עם כל זה בזיון ושפלות הוא אצלם שילכו לבדם בית האופה להשגיח על הכשר אפיית המצות. ומכש\"כ שאינו לפי כבודם לילך ולשאוב מים לצרכי המצות. וטח עיניהם מראות. דוד אמר בדרך עדותיך ששתי כעל כל הון. בכל מיני שמחה ובפיזוז ובכרכור. וז\"ל הרמב\"ם סוף הלכות לולב. כל המגיס דעתו וחולק כבוד לעצמו ומתכבד בעיניו חוטא ושוטה. ועל זה הזהיר שלמה ואמר אל תתהדר לפני מלך וכל המשפיל עצמו ומקיל גופו במקומות אלו הוא הגדול המכובד ואין הגדול' והכבוד אלא לשמוח נפני ד':
ובספר קב הישר כתב ראיתי נוהגין להרבה גדולי מישראל כשהיו שואבים מים היו לוקחים כלי קטן והיו סופרים בכל פעם ששפך המים א' ב' ג' ד' ה' ו' עד שהיו סופרים כל כ\"ב אותיות שבתורה כדי להמשיך קדושות אותיות של התור' אל תוך המים. וקודם ביתם היו נושאים על כתפיהם והכניסו לביתם. וכשהוא הולך לשאוב מים למצוה וכן בחזירתו עם המים שאובים לא ידבר עם שום אדם כ\"א בלשון הקודש. כי עבודת הקודש עליו בכתף ישאו כו' ויש קבלה בידי כל טורח שאדם מטריח א\"ע לכבוד יו\"ט של פסח והוא עיף ויגע בהטורח אזי בעסק זה הוא הורג כל המזיקים הנקראים נגעי ב\"א. והעוסק בטרדת מצות של ימי הפסח הוא מתקן התיקון של הוצאות ז\"ל שכמעט אין א' מאתנו ניצל מחטא זה. ע\"כ מוטל על כל או\"א מישראל לתקן מאי דאפשר. וד' ברוב רחמיו וחסדיו יקבל מחשבות טובות של ישראל עמו וימהר עלינו לגאלינו. אמן: כל בו סי' מ\"ח בשם ה\"ר אשר ז\"ל:", + "קונטרס אחרון
כולא שמשא הוא. כששואבים המים יש להקפיד שלא להוליכה מגולים לביתו. והמנהג לסנן המים ולכסותן וצריכין להעמידם במקום קר. וכשמוליכן אל התנור צריך ג\"כ לכסותן שלא יבא עליהם השמש. ש\"ע הרב סי' תנ\"ה סעי' ט' ותה\"ד סי' קט\"ו: " + ], + [ + "טעם. שאסור לאכול מצה כל יום ארבעה עשר. מפני שהוא כמו הבועל ארוסתו בבית חמיו שלוקה עליה מכות מרדות מדרבנן על שמראה גודל תאותו ושהוא להוט לשטוף בזימה ולא יוכל להתאפק עד שמכניסה לחופה שמברכין עלי' ז' ברכות כן האוכל מצה בע\"פ מראה תאותו ורעבתנותו שאינו יכול להתאפק להמתין עד הלילה שיברך ז' ברכות קודם שיאכל המצה כגון ברכות יק\"ז נ\"י. בפה\"א. דירקות וברכת המוציא. וברכת על אכילת מצה. לכן לוקין אותו עליו וגם מכות מרדות מדרבנן אם אוכל ביום קודם ברכו כל הברכות הללו. לבוש סי' תע\"א סעי' ב':*ועי' רמ\"א שם סעיף ב' דמצה שנאפה כתקנה ואח\"כ נתפררה ונילושה ביין ושמן אסורה לאכלה בע\"פ. ועי' מ\"א שם ס\"ק ח' אפי' נאפת אח\"כ שנית. אבל מפורר ונתבשלה מותר לאכול ומברך (במ\"מ) דהוי מעשה קדירה ונימוח ע\"ש. ועי' מחצית השקל שם דצ\"ע בזה לכן צריך ליזהר בפסח שעושים ממצה טחינה מגובלת עגולים קטנים שיש בכל אחד כזית תוך רוטב או בלי רוטב ומטוגנים בשמן שיטול ידיו ויברך המוציא על מצה אחרת תחלה ע\"ש. ואחר שעה עשירית אסור לאכול מצה עשירה אפי' מפורר ונתבשלה. או\"ח שם סעיף ב': ", + "קונטרס אחרון
הברכות הללו. ועי' באה\"ט סי' תע\"א סק\"ה בשם שכנה\"ג דרבים נוהגים שלא לאכול מר\"ח. ובסידור יעב\"ץ פי' יכול מר\"ח. משעה שהזהיר מרע\"ה על הפסח ומתחילין לשאול ולדרוש בהלכותיו. ת\"ל בעבור זה. וכתב שם מדומה אני שהקפידו שלא להקדים אמירת ההגדה. ועכ\"פ בע\"פ ודאי לא ש\"ד כדרך שיש קפידא על אכילת מצה מבע\"י. ה\"נ מילת' חדתא חביבה ויהבי דעתייהו ושמעו. משא\"כ אם הרגילה על לשונו מבע\"י כבר נזדקנו הדברים. ואין הנפש מתפעלת ממנו כל כך. אם שבודאי אין לאסור לימוד הבנתה מבע\"י אדרבה מצוה רבה היא לטרוח מקודם לירד לעמקה. וכך נאה וראוי לכל י\"ש באמת. אך לא יוציאנה בשפתיו בקריאה ממש כסדרה מטעם הנ\"ל. ועוד דקעבר אב\"ת ותמהתי על מנהג אשכנזים שאומרים עבדים היינו במנחה דשבת הגדול:", + "ויברך המוציא על מצה אחרת תחלה. עי' שערי תשובה סי' קס\"ח ס\"ק כ\"ד בשם שו\"ת בית אפרים חלק א\"ח סי' י\"א וי\"ב דאף פת גמור שנטחן עד אשר דק ואין בו פירורין כזית אעפ\"י שגלגלם יחד ע\"י דבש או שמן כיון שכבר נתבטלו ע\"י פירור מתורת פת אין מברכין עליו רק במ\"מ ע\"ש. ועי' ארחות חיים שם בהגהות בשם ס' גן המלך דמצות דקות הם מכלל רקיקין דקין שכוססין אותן שהם כדין פת הבב\"כ רק משום שהן עיקר לחם לפסח מברכין עליו המוציא אבל מה שנפרד ומטגנין שוב מעולם לא הי' עליו דין לחם. ובס' הדרת קודש כ\"כ בשם הגדה מעשה נסים ובשם עבה\"ק.
ע\"פ שחל בשבת יערה מכ\"ר לכ\"ש ש\"פ ומשם לכלי ש\"ח ואם אין היס\"ב שרי מכ\"ר ובדיעבד אין לאסור. פרמ\"ג סי' תמ\"ד א\"א סק\"ד:" + ], + [ + "טעם. שבע\"פ אסור לעשות מלאכה מחצות ולמעלה. כדי שלא יהא טרוד במלאכה וישכח ביעור חמצו ושחיטת הפסח ותקון מצה לצורך הלילה דמצוה לטרוח מבעוד יום כדי להסב מהר. רש\"י פסחים דף נ' ע\"א:", + "קונטרס אחרון
מחצות ואילך. להסתפר וכן לקצוץ הצפרנים צריכין קודם חצות ואם שכח יכול לקצוץ צפרניו גם לאחר חצות אבל להסתפר אסור. עי' חק יעקב סי' תס\"ח סק\"ד:", + "ותקון מצה. אמר מהרי\"ל שצריך לומר בפה לשם מצת מצוה אנו עושין הן באפיית מצה של מצוה הן בשאיבת המים הן בנתינת המים לתוך הקמח:
עוד כתב מצוה לכל אדם שיעסוק בעצמו במצות וכן נהג האשר\"י שעמד ועשאם בגופו משום שנאמר צרורות בשמלותם על שכמם והלא סוסים וחמורים הרבה הי' להם. אלא שחביבה היתה המצוה עליהם. ועוד טעם. דכל מצוה יעשה בעל הבית בעצמו כדאשכחן בפ' כל כתבי גבי אמוראים חד חריך רישא לשבתא וחד מלח שיבוטא. ועוד דמצה מתקרי לחם עוני ודרכו של עני הוא מסיק ואשתו לשה:
ובספר שפתי קדושים (תשא) כתב בשם הצדיק המפורסם מוהר\"מ מליסק זצוק\"ל. טעם סמיכות פ' אלהי מסכה לא תעשה לך לפ' את חג המצות תשמור. דהנה מנהג המון עם בשעת אפיית המצות לכעוס מאוד על העוזרים שאינם מהירין וזריזין ומורים היתר לכעס הזה באמרם שהוא צורך מצוה. לזה בא הפ' לומר אלהי מסכה. היינו הכועס כעובד ע\"ז לא תעשה לך. ואעפ\"כ את חג המצות תשמור.
כתב בספר דרך פקודיך וז\"ל בעסק האפי' הנה חכמי האמת הגידו אשר שיעור חימוץ הוא ערך י\"ז מנוטין כשתעמוד העיסה בלא עסק כשיעור הזה אבל תדע ששהיות מצטרפות וגם השיעור הזה הוא דוקא בבית שאין בו אש ולא נתחמם וגם כשהעיסה לא נתחממה מהעסק שעסקו בה בידים. אבל בבית שיש בו אש וכיוצא או שכבר עסקו בהעיסה אזי כרגע באפשר תקבל משהו חימוץ.*אסור להניח הבצק בלי עסק אפי' רגע א' וכל זמן שעוסקין אפי' כל היום אינו בא לידי חימוץ ואם הניחוהו בלא עסק כדי הילוך מיל הרי זה חמץ. ש\"ע התניא סי' תנ\"ט סעי' ט':
לכתחלה אסור להשהות הבצק בלא עסק אפי' פחות משיעור מיל לפיכך צריך לגרר כל הכלים יפה בין עיסה לעיסה מפירורי בצק הנדבקים בהם אע\"פ שאין שוהין שיעור מיל בין כל עיסה ועיסה. ואם אין שוהין כלל בין עיסה לעיסה אלא לש מיד זו אחר זו בלא הפסק כלל א\"צ לגורדם בין עיסה לעיסה. ואחר גמר לישת העיסות הנאפות בתנור א' כשחוזר ומסיקו לאפות בו פעם ב' ידיח כל הכלים וינגבם לחזור ולהשתמש בהם ולא די בגרידה בלבד. שם סעי' י\"ח וסעי' כ':
ועי' פר\"ח סי' תס\"א סעי' ד' בשם הריב\"ש שיש ללמוד זכות על מה שאין משנין המסרק שנוקבים בו המצות כי א' נוקב את כולם ומתעסק הוא בעיסה לעולם. ואם שהה בין עוגה לעוגה פשיטא ודאי שצריך לנקרו ע\"ש:
ובהגהות מנהגים כ' וז\"ל שמעתי דר\"י הלבן לא הי' לש בפסת במים שהיו בכלי נחושת לפי שהנחושת מחמם ושמעתי שהי' מעשה ואסרו שאר רבנים כמו כן ע\"ש: ע\"כ כל החומרות שעושין המדקדקים אינם ממילי דחסידי רק מן הדין והמבזים והמלעיגים ודוברים עתק באמרם לא היתה כזאת בימי אבותינו עתידין ליתן את הדין והמדקדק בשמירה ישמרהו מכל צרה*כתב מהרי\"ל מה שרגילין העולם לשפשף עם ידיהם על גבי המצות אחר שתיקנם קודם אפייתן ואומרים לא יהי' מונחים פנוים אין בו ממש דאין זה מתעסק אדרבא מחמת השפשוף יתחממו יותר ויתחמצו: :
ובספר אגרא דכלה כתב על מה שאמר אאע\"ה לושי ועשי עגות. וכי לא ידעה שרה אמנו האיך לעשות עגות לא הל\"ל רק ועשי עגות. רק מחמת שפסח הי' אמר לה לושי ותיכף עשי עגות שלא תעמוד העיסה בלא עסק כי תתחמץ ועי' ליקוטים סעי' קפ\"ג: כתב שם והנה מצה הגם שרוב הפוסקים פסקו דדי השימור משעת טחינה. הרב הגדול הפר\"ח. הביא ראיות עצומות דלמצה בלילה הראשונה אינו יוצא רק משעת קצירה. לכן בעל נפש יזהר בזה והמדקדקים במעשיהם אינם אוכלים שום מצה אחרת בכל ימות החג רק המשומרת משעת קצירה. וראיתי ושמעתי כמה מתחכמים שוחקים ומלעיגים על המנהג הכשר הלזה. ולדעתי המה כמקצצים רגלי המביאים דורונות למלך ודבר גדול דיבר מר\"ן האריז\"ל כל הנזהר ממשהו חמץ בפסח נשמר מחטא כל ימות השנה*בס' הגהות מהרצ\"א שזה המקובל הוא ממש\"כ בזוהר תצא דף רפ\"ב ע\"ב ומאן דנטיר לן מחמץ ושאור גופי' איהו נטיר מיצה\"ר לתתא: ע\"כ המחמיר בדבר ביותר שלא לאכול כל ימות החג רק מצה משומרת משעת קצירה אשרי חלקו ותבוא עליו ברכה*ובספר זכור לאברהם כתב וז\"ל עוד יש מנהג בינינו שהאוכלים מצה שמירה משעת קצירה כששואלין הדפים ושאר כלים ממי שאין נזהרין לאכול שמירה משעת קצירה מגעילין אותם אפי' אם לא עברו ימים בנתיים רק שאתמול לשו בהם הבעלים באותן דפים והיום לוקחים אותם בשאלה עכ\"ז מגעילין אותן. משום דחוששין דע\"י ההתעסקות בלעו הכלים של הבעלים ועכשיו פולטים ע\"י ההתעסקות בעיסתם ונמצא דמתערב טעם מצה שאינה שמירה משעת קצירה במצה שלהם שהוא שמירה מ\"ק דלדידהו העיסה שאינה שמירה מ\"ק הוי כחמץ ואינם רוצים שיתערב בעיסתם שום טעם וריח מעיסה שאינה שמירה מ\"ק כו' ע\"ש:
בספר זכרון טוב כתב שהרב הצדיק הקדוש מנעסכאיז זצוק\"ל בסוף ימיו לא נהג חומרא בשרייה כי לא הי' יכול ללעוס בשום אופן מצה שאינה שרייה. והי' רגיל ליתן מהשירים אפי' למי שנזהר בשרייה. כי ממש כל האורחין הי' נזהרין בזה:
ובספר בני יששכר חדש תשרי מאמר י' כתב דלשון המורגל בדברי חז\"ל מצות ומע\"ט. מצות הם הנעשים בגבול. ומע\"ט הם החומרות ומילי דחסידי מבלי גבול:
ובספר ארחות חיים סי' תמ\"ז כתב בשם ספר ארחות יושר שקרא תגר לנשים שאוכלים מצה ברורה. דהיינו שהחטים שמורים משעת קצירה. שאין טומנין את החמין ממי שאוכל מצה שאינה ברורה שהפריזו על המדה שאין כאן שום חשש כלל שריתא לאו מילתא ע\"ש:
ועי' ישועות יעקב חיו\"ד סי' שכ\"ו דאותן הנוהגים כהפוסקים דאין יוצאין למצת מצוה רק בחטים משומרים משעת קצירה ובשאר מצות אין מקפידים שיהי' משומרים נ\"ל ברור דאין מצטרפין העיסות לחלה כיון שמקפיד על תערובתן ע\"ש:
ועי' שו\"ת יד יוסף סי' ע\"ע ע\"ד אחד ששלח לחבירו ע\"י האפאסט מצות שמורים ובא האפאסט כערך שעה אחת בלילה הראשונה של יו\"ט ויש ספק בדבר אכילתם אחד מחמת ספק תחומין והשני אם מותר להפריש חלה. וכתב שם דמותר להפריש חלה ולאוכלם עפ\"י דברי המ\"א בסי' תק\"ו סק\"י בשם המרדכי שאסור להפריש חלה ביו\"ט משום קנס ובנ\"ד לא הי' אפשר לו להפריש קודם שהגיעו לידו מן האפאסט ומותר להפריש ביו\"ט ע\"ש: :
עוד שם המחבבין מצות בוראם נוהגין לנשק המצה והמרור והארבע כוסות להורות חשקם ותשוקתם בדביקות לעשות רצון קונם בדביקות רוחא ברוחא כי חיות הנה המצות עבור שנשפע אליהם רצון אלקי אשר קדשנו במצותיו וצונו לעשות את כל החוקים האלה ומה גם עתה בלילה הזה שהוציאנו השי\"ת מתחת עבדות העכו\"ם ואלקי נכר הארץ להיות עבדים לו לעבוד עבודתו." + ], + [ + "טעם. דמחמירינן טפי בע\"פ שאסור בעשיית מלאכה משאר יו\"ט. משום שבזמן שהי' בית המקדש קיים היו נוהגים אבותינו בכל יום שיחיד מבי' קרבן הרי הוא לו ליו\"ט כיון שנתכפר בו ואסור לו לעשות מלאכה כמו בי\"ט ובע\"פ כיון שכל אחד מישראל חייב להקריב קרבן פסח הרי הוא כי\"ט לכל ישראל*כתב מהרי\"ל איסור מלאכה דע\"פ אצ\"ל כשחל ע\"פ בשבת דהא שבת הוא. אכן מי שרוצה להחמיר יכול עצמו שלא לעשות מלאכה אחר חצות בערב אותו שבת יחמיר משום לא פלוג. והואיל דעיקר האיסור משום שחיטת פסח וחגיגה והם קריבים בשבת לא שייך לגזור עכ\"ל. ומזה הטעם. נוהגין באיזה מקומות כשחל ע\"פ בשבת אינם אוכלים חמץ ביום ו' אחר ד' שעות ביום משום לא פלוג. ועיין שע\"ת סימן תמ\"ד סעיף ב': מ\"מ כיון שאין זמן שחיטת הפסח אלא מחצות היום ואילך כמו שנאמר בין הערבים תעשו אותו ופירושו מחצות היום ואילך לפיכך לא נהגו איסור מלאכה ג\"כ אלא מחצות היום ואילך. בד\"א כשעושה מלאכה להשתכר בה והיא מלאכה גמורה כגון לתפור בגדים חדשים ממש אבל מתקן הוא כליו לי\"ט וכן מי שכותב ספרים לעצמו דרך לימודו מותר כו'. לבוש סי' תס\"ח סעי' א' ועי' טור וב\"י שם וע\"ל סעי' תל\"א." + ], + [ + "טעם. שאנו קורין את יום טוב המכונה בתורה בשם חג המצות אנו קורין אותו פסח הלא בשל התורה נקרא יו\"ט זה בשם חג המצות. משום דכתיב אני לדודי ודודי לי. היינו שאנו מספרים שבחו של הקב\"ה והקב\"ה מספר שבח של ישראל וכן הוא שאנו מניחין תפילין וכתוב בהן שבח של הקב\"ה. והקב\"ה מניח תפילין שכתוב בהן שבח ישראל. ולזה בתורה נקרא יו\"ט זה בשם חג המצות כביכול השי\"ת מספר שבח של ישראל ואנו קורין היום טוב בשם פסח על שם שבח השם יתברך ואמרתם זבח פסח הוא לה' אשר פסח כו' שהוא שבח השם יתברך על דרך הפסוק אני לדודי ודודי לי. קדושת לוי פ' בא:" + ], + [ + "טעם. כשחל יו\"ט בשבת אין אומרים מערבית. משום דאין בקיאין בהם ואתי להטות הנר בשבת. לבוש סי' תפ\"ז ס\"ג:", + "קונטרס אחרון
שכח לומר אתה בחרתנו ואמר יעלה ויבא יצא. סי' תפ\"ז. ובספר ארחות חיים שם אות ה' כ' בשם שו\"ת גו\"ר הספרדי כשאמר יעלה ויבא והגיע לסופו נסתפק אם עומד בברכה רביעית וצריך שיאמר והשיאנו או עומד קודם מודים צריך לחזור לברכה רביעית ואם כבר אמר מודים צריך לחזור ולהתחיל אתה בחרתנו ולא אמרי' סירכי' נקט ע\"ש:" + ], + [ + "טעם. שיש מקומות שנוהגין שלא לשנות פרק במה מדליקין כשחל יו\"ט בערב שבת. לפי אינו יכול לומר עישרתן עירבתן לפי שאין מעשרין ומערבין ביו\"ט. ויש שאין דוחין אותו בכך שהרי בשעה שאומרים אותו אינו עת לא לעשר ולא לערב ולא להדליק נר. ספר התניא סי' י\"ג. ועי' לבוש סי' ע\"ר:" + ], + [ + "טעם. שאין אומרים ברכת מעין שבע (היינו מבא\"י כו' מגן אבות כו' אלהינו כו' עד בא\"י מקדש השבת) אם חל פסח בשבת. דלא נתקנה אלא מפני המזיקין ובפסח הוא ליל שמורים. טור סי' תפ\"ז:" + ], + [ + "טעם. שאומרים בליל פסח הלל בציבור בנעימה בברכה תחלה וסוף.*בספר ארחות חיים סי' תפ\"'ז אות ו' כתב בשם הברכ\"י דגם במקום שנהגו שלא לאמרו מצוה לשנות המנהג ולדבר על לב הציבור שיאמרוהו וכן עשו כמה רבנים ע\"ש: לפי שאין מברכין קודם ההלל שקורין בשעת ההגדה לכך קורין הלל בבהכ\"נ כדי שלא יצטרך לברך בשעת ההגדה. חק יעקב סי' תפ\"ז ס\"ק ח':" + ], + [ + "טעם. שלובשין הקיט\"ל. שלא תזוח דעתו עליו מפני השמחה ע\"כ ילבש בגד מתים ולפ\"ז גם האבל ילבשנו. ט\"ז סי' תע\"ב ס\"ק ג':", + "קונטרס אחרון
מפני השמחה. ולזה מנהג ישראל שאין לובשין הקיטל בשנה ראשונה אחר החתונה. לפי שבאותו השנה החיוב עליו להיות שמח וטוב לב עם אשתו אשר לקח. ראיתי באיזה ספר.", + "גם האבל ילבשנו. ואם האבל אחר ז' כיון שכבר פסקה האבילות חייב להסב רק שצריך לשנות קצת. היינו שיתן כר א' תחת ראשו. ח\"י סי' תע\"ב סק\"ה ופ\"מ שם: " + ], + [ + "טעם. שכשהוא מיסב לא יטה על גבו ולא על פניו שאין זה דרך חירות. ולא על ימינו. משום סכנתא שלא יקדים קנה לושט דושט הוא על צד ימין ונפתח הכובע שעל פי הקנה מאליו והמאכל נכנס לתוך הקנה ונחנק. לבוש סימן תע\"ב סעי' ג'. ואין חילוק בין איטר לאחר. טור שם:" + ], + [ + "טעם. שאומרים הקידוש והבדלה מיושב. כדי שיהי' דרך הסיבה וחירות. חק יעקב סי' תע\"ג ס\"ק ב' ובש\"ע האריז\"ל כתב שיברך מעומד: " + ], + [ + "טעם. דבשאר מועדים אומר ותתן לנו ה' אלהינו באהבה מועדים לשמחה חגים וזמנים לששון את יום חג המצות הזה זמן חרותינו מקרא קודש כו'. וכשחל בשבת אומר שני פעמים באהבה אחד כדלעיל ואחד זמן חרותינו באהבה מקרא קודש. לפי כשחל בחול אומר באהבה מועדים לשמחה דכלל המועדים קבלו באהבה ולא הפרטים דהא בקבלת התורה הכינו עצמם שלשת ימים בלא כפי' ואח\"כ כששמעו פרטי הדברים מזדעזעים והוצרכו לכפי' ע\"כ כשאומרים את יום חג המצות הזה או את יום חג הסוכות הזה א\"א באהבה שנית משא\"כ שבת קבלו במרה באהבה ולכך אומרים בשבת באהבה שנית על פרט של שבת. לבוש סי' תפ\"ז סעי' א'. וא\"ת הרי פסח במצרים נצטווה ולא בהר סיני. י\"ל דמ\"מ נתחדשו הקרבנות בסיני כענין שכתוב בפ' אמור ובחמשה עשר יום לחודש חג המצות וגו' והקרבתם אשה לה' וגו' לכן אין לומר באהבה מקרא קודש. וגם משום לא פלוג ברגלים. מטה משה אות תר\"ה. וע\"ל סעי' שי\"ח:" + ], + [ + "טעם. שא\"א שעשה ניסים לפי שעתיד לאומרו בהגדה. חק יעקב סי' תע\"ג סק\"ב:" + ], + [ + "טעם. על ענין ארבעה כוסות. הנה רבותינו ז\"ל במדרש (שמות רבה ח') אמרו ד' גאולות יש כאן. והוצאתי. והצלתי. וגאלתי. ולקחתי. מכאן סמכו חכמים ותקנו ד' כוסות בלילי פסח אחד על הקידוש והוא נגד ולקחתי כמ\"ש אשר בחר בנו מכל עם כו' ומרוב מעלתו הוא קודם לכל. ואח\"ז בכוס ההגדה בסיפור יציאת מצרים מתחיל בגנות ומסיים בשבח הוא נגד והוצאתי כי פרק עול השעבוד מעל צוארנו. ואחריו כוס בהמ\"ז אשר בו ידבר על השפעות הטובות ושבח הארץ והוא נגד והצלתי אתכם מעבודתם היינו שלא נצטרך כלל אל העבודה ואחריו כוס ההלל הוא על אשר גאלנו ובזרוע נטוי' כי לעומת מה שנתן אותנו לשם ולתהלה בכל הארץ כן מחויבים אנחנו להללו ולפארו ולספר שמו ותהלתו. חסד לאברהם:", + "קונטרס אחרון
הוא נגד והוצאתי. בסדה\"י כתב וז\"ל הגזירה עלה ברצונו לשעבד אותם ת' שנים כדי לצרפם אלא הקב\"ה ברחמיו מיהר את הקץ בחמלתו עלינו בזכות אבותינו שלא נטמע ביניהם. ושמעתי על פקוד יפקוד שהוא סימן שמסר להם יוסף שמי שיאמר אלו הב' מלות הוא ודאי גואל. ר\"ל שמנין פקו\"ד שהוא ק\"צ יפקוד היינו יחסר ממנין ת' וישאר רד\"ו לבד ע\"י הגאולה וברוח הקודש נאמר ליוסף מה שהי' עתיד להיות או קבל כך מאבינו יעקב שהגזירה של ת' שנה לא תהי' מתקיימ' כולה אלא כך יחסר מן המנין. ע\"ש*ובספר חסד לאברהם בליקוטים פי' בשם הרב הצדיק הקדוש מוהר\"ר ברוך ממעזריטש זצוק\"ל הפסוק (בא) ופסח ד' על הפתח. דהנה אמרו חז\"ל שהקב\"ה אומר לישראל פתחו לי כחודו של מחט. והענין הוא דהאדם צריך להיות לו אתערותא דלתתא והנה במצרים שהיו ישראל שקועים במ\"ט שערי טומאה לא המתין הקב\"ה על אתערותא דלתתא והי' אתערותא דלעילא וזה ופסח ד' על הפתח: :
ובשם הגראו\"ו זצוק\"ל וימררו את חייהם. נכתב הטעם למעלה קדמא ואזלא. כי ידוע הוא מאמרם ז\"ל אשר קושי השעבוד הי' משלים הת' שנה ולכן היתה הגאולה בשנת רד\"ו לירידת מצרים וקושי השעבוד נרמז בוימררו את חייהם וע\"ז בא הקדמא ואזלא. פי' לכן קדמו ואזלו מהגולה ע\"י מרירת חייהם ואם תרצה לידע כמה היתה הרוחה. ר\"ל סכום השנים אשר קדמו לילך מהגולה צא וחשוב מנין אותיות קדמא ואזלא ותמצא מנינו סכום ק\"ץ ונשארו רד\"ו שנים:
ובסדר הגדה מהרב המופלג החריף מו\"ה ישכר בן הרב המאה\"ג מו\"ה יהושע זצ\"ל אב\"ד דק\"ק פודקאמין פי' וירד מצרימה אנוס ע\"פ הדיבור. כי הנה כתיב ויאמר ישראל רב עוד יוסף בני חי אלכה ואראנו בטרם אמות ויסע ישראל כו' ויאמר אלקים לישראל כו' אל תירא מרדה מצרימה (רש\"י) לפי שהי' מיצר על שנזקק לצאת לחוץ לארץ. הרי חזינן שהי' מורך וצער בלב יעקב לילך למצרים ועל כל זה לא הי' יכול לחזור בו מדבורו אשר אמר בתחילה אלכה ואראנו בטרם אמות. כי כן הוא מגדר השלימים לשמור מוצא שפתו במה שקיבל עליו אף בדבר הרשות כאשר אם הי' נודר דבר מה ממש במילי דשמיא*בספר קדושת לוי פי' כוונת הפסוק (לך ט\"ו)ויאמר מה תתן לי ואנכי הולך כו' והנה דבר ה' אליו לאמר. לכאורה מלת לאמר היא מיותר ויובן ע\"ש פירוש הפסוק למה יאמרו מצרים מבלתי יכולת וכו' ויאמר סלתתי כדבריך ופי' רש\"י ז\"ל בשביל דבריך. מה חידש רש\"י בזה. כי לכאורה מה שאמר משה למה יאמרו מצרים הוא תמוה היפלא מה' חלילה שיתן להם מחשבות שלא יאמרו כך. רק דהנה הדבורים מן הצדיק עושים רושם כמו שכ' ותגזור אומר וכו' ובמה שאמר משה למה יאמרו מצרים עשה משה רשימה ובודאי אם הי' רוצה הש\"י שלא יאמרו בודאי הי' כך אלא מתמת שאמר משה למה יאמרו כו' וזהו שפי' רש\"י כדבריך בשביל דברך שעשו רושם בודאי יאמרו ועי\"ז סלחתי וא\"כ צריך הצדיק לשמור שלא יצא דבר רע מפיו. וזה הרמז במלת לאמר כי מיד שאמר אברהם ואנכי הולך ערירי והוציא דבר רע מפיו מיד הי' דבר ה' אליו לאמר. שאברהם יאמר בעצמו לא יירשך זה כדי שהדבור זה יבטל דבור ראשון ויעשה דבורו של עכשיו רושם: . וזהו וירד מצרימה. אנוס ע\"פ הדבור. ירצה שלא הי' יכול לחזור בו מדבורו כנ\"ל.
ובספר יסוד האמונה פי' ההגדה ברוך שומר הבטחתו לישראל ברוך הוא שהקב\"ה חישב את הקץ לעשות כמו שאמר לאברהם אבינו בברית בין הבתרים שנאמר ויאמר לאברם ידוע תדע כי גר יהי' זרעך וכו'. דהנה אמרו ז\"ל ששר של מצרים טען נגד הקב\"ה אתה אמרת וענו אותם ארבע מאות שנה ולא עבדו רק רד\"ו. והשיב לו הקב\"ה וכי אני אמרתי בארץ מצרים, בארץ לא להם אמרתי, גלוי וידוע לפני משנולד יצחק הי' נעים ונדים והיינו דכתיב כי גר יהיה זרעך משעה שיהי' לך זרע דהיינו יצחק כמ\"ש כי ביצחק יקרא לך זרע. וזהו שהקב\"ה חישב את הק\"ץ שנה שלא נשלמו לתשלום ת' שנים. וחישב הוא ית' לעשות כמו שאמר לאברהם כי גר יהי' זרעך דייקא משנולד יצחק בארץ לא להם דייקא ולא בארץ מצרים:
ובספר אספקלריא המאירה (שמות) תירץ בשם ר' אלעזר ממיץ קושית הסמ\"ג על אשר כתוב באזהרה שלא לשוב בדרך הזה עוד (דברים י\"ז) ואיך הרבה גדולים וחכמים בישראל אשר עדיין יושבים ודרים שמה וגם הרמב\"ם הלך להתיישב שם. שדוקא באותו דרך שבאו ממצרים אסור לשוב ולא בדרך אחר. וזהו דכתיב בדרך הזה דייק:
ובספר בני יששכר פי' הפסוק ויוציאם בכסף וזהב ואין בשבטיו כושל. עפ\"י מש\"כ הקדוש מהר\"ש זצוק\"ל בספר דן ידין שבאלו ב' שמות כס\"ה בפ\"ז יצאו ישראל ממצרים והם אתוון כס\"ף זה\"ב ע\"כ. ואותיות השמות הללו מסוגלים לכוין בכ\"י למו\"מ ע\"ש:", + "והצלתי אתכם מעבודתם. בספר ליקוטי מהרי\"ל (ראה) כ' בשם זוה\"ק. שרשב\"י אמר לר' אלעזר הטעם הגלות שהי' דוקא במצרים, מחמת שהי' ישראל במעלה עליונה שלא יתקלקלו לכך הגלה הקב\"ה הישראל למצרים שהמצרים הי' שונאים אותם למאוד ולא היו התחברות עמם ולא נתקלקלו:
ובספר הכוונת פי' הפסוק כי גר יהי' זרעך בארץ לא להם. ע\"ד שאז\"ל כי יוסף העביר העם לערים כדי שלא יאמרו על ישראל שהם גרים כמותם וזהו בארץ לא להם בארץ שאינה של אותם שהם מחזיקים בה כי הלא ואת העם העביר לערים וא\"כ אין זו חרפה כי גם זרעך יהי' שם:" + ], + [ + "עוד טעם. למצות ד' כוסות. נגד ד' דברים טובים שהי' בישראל בהיותם במצרים שעי\"ז נגאלו אבותינו ממצרים כמשארז\"ל. בני יששכר בשם הרב הגדול החיד\"א זלה\"ה. וכתב שם ולפי\"ז י\"ל כוס ראשון זכרון שלא שינו את שמותם. בני ישראל עלו ובני ישראל נפקו. ע\"כ מקדשין על כוס זה ומברכין מקדש ישראל. כוס ב' זכרון שלא שינוי את לשונם. הנה לשונינו נגביר ושפתינו אתנו להלל בפה ולשון ולספר הניסים והנפלאות אשר פעל הפועל ישועות. כוס ג' זכרון שהי' גדורים מן העריות. מברכין עליו ברהמ\"ז. כי אם הלחם אשר הוא אוכל לישנא מעליא. כוס ד' זכרון שלא היו בהם דילטורין. ע\"כ אומרים עליו לא לנו ד' וכו' למה יאמרו הגוים (דילטורא) אי' נא אלהיהם ע\"ש:*ויזהר כ\"א לשתות כוסו כולו בפעם ראשון כדי לצאת ידי חובתו בשתיית רביעית ואם לא יוכל לשתות כולו ישתה לכל הפחות רובו ואם ישאר משתייתו בכוסו יזהר להריק אותו הנשאר אל הקנקן דמוזג ממנו וא\"חכ יחזור וימלא הכוס למען שלא יהא הבוס פגום. ויעשה כן לכל הארבע כוסות בכל פעם כשימזגם. ויש סומכין על התוספת לבדה מה שמוסיפין למזוז בו בכל פעם. מהרי\"ל: " + ], + [ + "טעם. למה תקנו חז\"ל נגד ד' לשונות של גאולה ד' כוסות יין דוקא הי' להם לתקן ד' מינים אחרים באכילה או באמירה ובסיפור נגד ד' לשונות הללו. אבל להיות שאמרו רז\"ל יכולני לפטור את כל העולם מן הדין מיום שחרב בית המקדש דכתיב שכורת ולא מיין היינו שאין להם דעת כשכור עברו ואין מעשי קטן כלום והאי דיצה\"ר החזיק בנכסים אין מחזיקין בנכסי קטן (היינו מי שאין בו דעת) והנה הוא שעמדה לאבותינו במצרים בהגיע תור הגאולה הגם שהי' הקטרוג הללו עע\"ז והללו וכו' כי הוא שעמדה בשעת הקטרוג עת שכרות הוא לנו קטנות הדע\"ת ואין כאן דין ויכולני לפטור וכו' שנאמר שכורת ולא מיין ע\"כ נגד ד' לשונות של גאולה התקינו חז\"ל יי\"ן המשכ\"ר כי הוא שעמדה אין לסט\"א טענת חזקה כי החזיק בנכסי קטן מבלי דעת ומעשיו אינו כלום כי בגלות נאמר שכורת ולא מיין.", + "ומטעם זה. אמרו חז\"ל בימי הפורים חייב אדם לבסומי וכו' כי נתחייבו על שהשתחוו וכו' והי' הטענה להנצל וכו' עת שכרות וכו' שכורת ולא מיין. (בני יששכר) ומטעם זה המנהג כשאומרים והוא שעמדה לאבותינו אוחזין את הכוס כי הוא שעמדה לנו כנזכר לעיל. שם:", + "קונטרס אחרון
ויכולני לפטור. ובספר דבש לפי מערכת ש' אות כ\"ב כתב בשם חכם אחד עפ\"י מה שכתב הרמב\"ם פכ\"א דאישות האשה ששברה כלים בעת שעשתה מלאכה בתוך ביתה פטורה ואין זה מן הדין אלא מן התקנה שאם אין אתה אומר כך אין שלום בתוך הבית. וכיון דאנו יש לנו עם ה' יתברך כביכול דין אשה ובעלה כמ\"ש רז\"ל במדרשים א\"כ החוטא שמקלקל בחטאו למעלה ח\"ו פטור מפני התקנה ושלום הבית. וזה טעם אין שלום אמר ה' לרשעים דכשאין להם שלום חייבים ואין להם פטור מצד שלום הבית:
ובס' נועם מגדים (נצבים) כתב בשם הבעש\"ט זי\"ע מליצה עבור עם קדוש שכל מה שעושין סוף מעשה הוא לה'. גם העושק והאונאה הכל למען ה' שיחזיק בנו לתורה שיכבד שבת לישא בעול וצדקה. הרי כי הכל עשוי לשם שמים עכ\"ד. וכתב שם דמה שהאשים דהמע\"ה לרשע אשר לא זכר עשות חסד. דמשמע שאין בו רק זה שאינו עושה לפנים משוה\"ד וחסידות ואח\"ז סיפר שהוא רשע גמור. אך הכוונה שבכל הרשעיות לא הי' בו ניצוץ כוונה וזכרון לקדושה וחסד ע\"ש." + ], + [ + "טעם. שהנשים חייבות בארבע כוסות. מפני שהנשים היו עיקר באותו הנס שבזכות נשים צדקניות נגאלו משא\"כ בסוכה. מ\"א סי' תע\"ב ס\"ק ט\"ז:" + ], + [ + "טעם. שאין מברכין אקב\"ו לשתות ד' כוסות כמו על נר חנוכה שהוא מדרבנן. לפי שאינו עושה ביחד כמו מגילה אין קורין אותה סירוגין וד' כוסות אם שתתן בבת אחת לא יצא ע\"כ אין לברך דאין ד' כוסות אז לברך עליה כלל: רקח):", + "קונטרס אחרון
שאינו עושה ביחד. ומטעם זה אין מברכין על אכילת ג' סעודות בשבת. לפי שאין מברכים אלא על המצוה הנעשית בבת אחת בלי הפסק. עיין ארחות חיים סי' רמ\"ב.
ובמהרי\"ל כתב וז\"ל אמהר\"י סג\"ל ברוקח כתב אם שתה הד' כוסות בהפסק לא יצא ולא פי' מאי הפסק ואמר שנ\"ל שלא יפסיק ביניהם בדברים בטלים:" + ], + [ + "טעם. שלוקחין שני תבשילין זרוע וביצה. אחד זכר לפסח ואחד זכר לחגיגה וזרוע ע\"ש זרוע נטוי' והוא זכר לפסח שהי' נצלה בשפוד ע\"ג גחלים וביצה זכר לחגיגה שהי' מקריבים בי\"ד ונאכל עם הפסח וביצה הוא לשון ביעא בלשון ארמי כלומר בעי רחמנא לפרקינן. והזרוע אין אוכלין בלילה וביצה אוכלין. דבלאו זכר לחגיגה יש בה טעם משום אבילות בית המקדש. כמ\"ש הרמ\"א סי' תע\"ו שליל ט\"ב נקבע באותו לילה של חג הפסח. ט\"ז סי' תע\"ג סק\"ד:" + ], + [ + "טעם. החרוסת. זכר לטיט שהי' ישראל משתעבדין בו במצרים ועושין אותם ממיני פירות מתוקים ומרורים וחומץ ומתבלין אותם בתבלין לדמותה לטיט שיש בו מכל דבר ונותנין בה תפוח זכר לתחת התפוח עוררתיך. ואגוזים ע\"ש דכתיב אל גינת אגוז ירדתי. טור סי' תע\"ג ועי' אבודרהם:" + ], + [ + "עוד טעם. כדי להמית את הקפא (פי' מין תולעת יש במרור והוא מת ע\"י החרוסת) שבמרור שלא יזיקנו: תוס' פסחים דף ט\"ו ע\"ב בד\"ה קפא. והצרכנו לומר שהתליע בתלוש שאם התליע במחובר אסור באכילה על כל פנים אפי' ימות. (כל בו):" + ], + [ + "טעם. שנקרא חרוסת. זכר ללבינה שהי' מעשה חרסין. מרדכי בשם ירושלמי בע\"פ:" + ], + [ + "טעם. שאוכלין כרפס. מפני שהוא ניטריקון ס' פרך כלומר ס' ריבוא עבדו עבודת פרך. מ\"א סי' תע\"ג ס\"ק ד':", + "קונטרס אחרון
ובענין אם כרפס בעי הסיבה. בסידור האריז\"ל כתב דא\"צ הסיבה. ובאבודרהם כתב לאכול אותו בהסיבה. וכן הוא בקיצור ש\"ע סי' קי\"ט סעי' ג':
יקח מהכרפס פחות מכזית ומטבילו בחומץ ומברך בפה\"א ואוכל. סי' תע\"ג סעי' ו'. ואם אירע שאכל כזית לא יברך ברכה אחרונ' כדי לפטור המרור. עי' מחצית השקל שם ס\"ק י\"ח. ומהרי\"ל כתב בשם מהר\"ש שאכל כזית ולא בירך אחריו. וכן כתב בספר מעשה רב להגר\"א ז\"ל שאוכל כזית ואינו מברך ברכה אחרונ':" + ], + [ + "טעם. שאין מברכין על החרוסת עם היותו מצוה. משום שאין מצוה באכילתו. (יעב\"ץ):" + ], + [ + "טעם. המרור. זכר לומררו את חייהם ועיקר המצוה היא בחזרת שתחלתו מתוק וסופו מר זכר לומררו את חייהם בפרך. תחלה בפ\"רך ואח\"כ בפרך ונוהגין לחזור אחר חסא אפי' לקנותו בדמים יקרים דשמא סימנא מילתא הוא כלומר לרמוז דחס רחמנא עלן ושמעתי דחסא הוא מה שאנו קורין זערזו\"ך בלשון פולין.*כתב בספר רחמי האב מצוה לפרסם בליל התקדש חג פסח שלא יברכו הנשים ברכת אכילת מרור כי מיעוטא דמיעוטא המה שאוכלים כזית שלם ולא די שאינם מקיימים המצוה אלא מברכין ג\"כ ברכה לבטלה ע\"כ יברך בעה\"ב ויכוין להוציא כולם:
בספר דרך פקודיך כתב וז\"ל רוב האנשים במדינות הללו אוכלין תמכא (הנקרא חריי\"ן) והנה הוא חריף וחזק מאד ואינם יכולים לאכול כזית. ואפי' מי שאוכל כזית אינו אוכל בבת אחת. ע\"כ יש ליזהר בזה דהיינו מי שמשער בעצמו שלא יאכל כזית בבת אחת לא יברך דהוי ברכה לבטלה ע\"ש. ובשו\"ת חכם צבי סי' קי\"ט כתב דמצוה מן המובחר בשלאטי\"ן:
ובש\"ע התניא סימן תפ\"ו כתב וז\"ל שיעור כזית הוא חצי ביצה. אמנם יש אומרים שהוא קצת פחות מכשליש ביצה (עי' מ\"א שם בהתחלה) וכיון דמרור בזמן הזה דרבנן לכן יכול לסמוך על האומרים שהוא פחות מעט משליש ביצה. אבל לענין ברכה אחרונ' ובהמ\"ז ששיעורו בכזית ספק ברכות להקל ולא יברך עד שיאכל כחצי ביצה ע\"ש:
ובספר אמרי נועם להרב הצדיק הקדוש מאיר הורוויץ זצוק\"ל אבד\"ק דזיקוב תשובה ג' כתב בשם אא\"ז הרב הצדיק הקדוש המפורסים מוהר\"ר נפתלי מראפטשיץ זללה\"ה שהי' אוכל מרור פחות מכזית ובירך עליו:
ושמעתי מאדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל שהרב הצדיק הקדוש מסטרעליסק זללה\"ה אכל ג\"כ דבר מיעוט מהמרור. גם שמעתי מאנשים יריאים ושלימים ששמעו מפיו הק' של הרב הצדיק הקדוש מהר\"י מבעלז זצוק\"ל שאמר בשם אביו הרב הצדיק הקדוש המפורסים זללה\"ה שאנשים החלושים בטובעם יכולין לאכול דבר מיעוט ממרור ולברך עליו:
ובספר הואיל משה סימן ט' כתב שמעתי משמי' דגברא רבא הגאון הצדיק מצאנז זצוק\"ל שהי' מחמיר ע\"ע תמיד במצות מרור במס\"נ לאכול החריי\"ן בלתי נמלל ולעת זקנתו ותשות כחו הזהיר אותו הרופא שלא יעשה כן מחשש סכנה. ובשעת עשיית הסדר הי' הכל מוכן לפניו גם המרור כדרכו תמיד. ובהגיעו לקיום מצות המרור אחז המרור בידו ובירך עליו בשם ומלכות ובהגיעו לאמר וצונו סיים הברכה וצונו ושמרתם מאד לנפשותיכם והניחו מידו ולא אכל ע\"כ. וכן שמעתי מאנשים נאמנים ששמעו כן מפי איש אחד ירא ד' שהי' אצלו בפסח וראה בעיניו שעשה כן: לבוש סי' תע\"ג סעי' ה':", + "קונטרס אחרון
המצוה היא בחזרת. כתב רבינו ירוחם יש שנהגו שלא לאכול חזרת קודם פסח. וכן הי' נוהג הרשב\"א. לא שהי' אסור אלא שלא לשנות מנהג קדמונים עכ\"ל. וכן נהגו אנשי מעשה שאין לאכול חזרת ביום א' של פסח כמו שנהגו בע\"פ. עי' מטה משה אות תר\"ג:", + "שעשה כן. וכעת השגתי מכתב מהרב הה\"ג מו\"ה פנחס הלוי הורוויץ נ\"י ראב\"ד דק\"ק קארוב ששמע מכמה חסידים שהי' בצאנז בשנה האחרונה קודם פטירתו שאמר קודם אכילת מרור. ידוע שאם יתנו לי כל חללי דעלמא לא אוכל לאכול כזית מרור. עכ\"ז כיון שהוא מצוה נהי שהוא מצוה דרבנן הנני מס\"נ ואוכל. ובירך על אכילת מרור ואכל. ואח\"כ בעוה\"ר הקיא תיכף ע\"כ. והנה לדעתי מה שסיים אז וצונו ונשמרתם מאד לנפשותיכם והניחו מידו ולא אכל. בוודאי בשעת שהתחיל לברך הי' בדעתו לאכול את המרור. רק קודם שסיים את הברכה חשש לאזהרת הרופא שלא יאכל מחשש סכנה ע\"כ בכדי שלא יהי' הברכה לבטלה סיים ונשמרתם מאד לנפשותיכם. וזה היה איזה שנים קודם פטירתו:" + ], + [ + "טעם. שנהגו העם לעשות בליל פסח שלש מצות. זכר לשלש סאין שאמר מהרי שלש סאין ופסח הי'. ובציעתה זכר לקריעת ים סוף וירדן שנבקע בפסח.*כתב בספר ח\"א כלל ק\"ל וז\"ל יניח את הג' מצות בקערה ויכסה אותם במכסה כמו בשבת ויו\"ט ומה שנוהגין לכרוך המצות ומניחין המטפחות בין מצה למצה הוא מנהג בורות ע\"כ. (ולא ראיתי לנהוג כן וגם שאלתי הרבה גדולים יראים ושלמים וכולם פה אחד שהמנהג לכרוך המצות ומניחין המטפחות בין מצה למצה):
וצריך לעשות מצוה בשלשתן ויקח גם מן המצה השלישי' שעדיין לא נעשה בה דבר ויבצע ממנה וכורך אותה בחזרת ומטבל בחרוסת ואוכל בלא ברכה זכר למקדש כהלל שכך הי' מנהגו של הלל. אבל אותן בני אדם שמניחין אותה שלימה עד למחר לברכת המוציא לא יפה הן עושין. וכן אמר ר\"י הזקן משום אביו הואיל ושלשתן לשם מצוה תעשה מצוה בשלשתן. כל בו. כתב א\"ר סי' תפ\"ו סק\"ד וז\"ל ראיתי מבני עלי' היו מנשקים המצות והמרור וכל המצות בעת מצותן וכן סוכה בכניסתו ויציאתו וכן ד' מינין שבלולב והכל לחבב המצוה: דעת זקנים מרבותינו בעלי התוס':", + "קונטרס אחרון
זכר לשלש סאין. ואסור לטלטל בשבת ערב פסח המצות מצוה כיון דאסור באכילה מדרבנן ביום זה הוי מוקצה. אבל שאר מצה מותר לטלטל כיון שיכול ליתנה לעופות או לאינו ישראל או לתינוקות. משא\"כ מצת מצוה שודאי אינו רוצה ליתנה להם. פרמ\"ג סי' תמ\"ד סק\"א:
ובספר אלה המצות כתב ומנהגן של ישראל תורה הוא להיות כל א' יוליך כזית מצה של מצוה ואומרים עליו שהוא לשמירה בים וביבשה ואפי' בין האומות יש ששואלין בשביל כאב הראש ואומרים שהוא בדוק אצלם:
כתב בספר מנחם ציון להרב הצדיק הקדוש מוהר\"ר מנחם מענדל מרימנאב זצוק\"ל דהמלאכים שבאו אצל אברהם לבקרו שהו אצלו יותר משבעה חדשים כי ביום הכפורים נמול ובשעת פטירתן היה פסח שאכלו מצות אצלו וע\"ל בהשמטה לסעי' תתרנ\"א:
ובשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל שפי' המדרש צר הקב\"ה קלסתר פנים של מרע\"ה דומה לאברהם אבינו ע\"ה ואמר למלאכים שרצו לקבל התורה הלא זה שאכלתם אצלו בשר בחלב. דלכאורה קשה דבפסוק נאמר ויקח חמאה וחלב ובן הבקר*בספר חסד לאברהם עין משפט נהר נ\"א פי' ובן הבקר אשר עשה כי ביום שהלך אברהם אחר הבקר עם ישמעאל בנו ליטול ג' פרים ממקנה שלו הלך אחריו רפא\"ל בנסתר. ולאחר שנטל ב' פרים ונתן ביד הנער להוליכן והי' משתדל ליקח השלישי. נדמה רפאל לפר חשוב וכשבא אברהם ליטלוהי' הפר נשמט עד שהוליכו לפתח מערה ונפתח פתח המערה. וכל זה בשליחותו של מקום וכשראה אדם וחוה קבורים שם והריח ריח ג\"ע מיד ידע מעלת המקום וחמד להיות שם קבורתו. מיד נמסר הפר מאליו בידו של אברהם. ובהגיעו לאכלו לא מצא אלא שנים. והוצרך אברהם לברוא פר שלישי ע\"י ספר יצירה [הערת המדפיס: בספר שלה\"ק וישב כתב דמה שנוצר ע\"י ספר יצירה אין טעון שחיטה וניקור ע\"כ. וזה שיוסף הי' מגיד לאביו שהיו אוכלין אבר מן החי כי הוא בודאי לא אמר שקר והם ודאי לא הי' חשודין על זה:] כדי שלא יצטער בסעודת אורחים שאם הי' חוזר אל המקנה הי' עובר זמן המאכל. וז\"ש ובן הבקר אשר עשה ממש: ובכה\"ג אין איסור. רק הטעם. דאסור באכילת בשר קודם חלב דבשר היא דין וחלב רחמים וקיי\"ל תתאה גבר ע\"כ כשאוכל מקודם בשר מתגבר ח\"ו הדין. אבל כשאוכל מקודם חלב רחמים מתערין*בפי' הרמ\"ז על הזוהר שהובא בסה\"ק מק\"מ פ' פנחס דרל\"א כתב טעם זה בבב\"ח: אולם ע\"י שרצו המלאכים לנצח את התחתונים ויהי' שורת הלכה דעילאי גבר א\"כ אדרבא עשו איסור מה שאכלו חלב קודם:
ובספר שפתי צדיקים (וירא) כתב דזה הטעם שאוכלים בחג השבועות חלב וחמאה ובשר. לזכרון שע\"י שאכלו המלאכים אצל אברהם אבינו חלב ובן הבקר גרם למשה לקבל התורה:
ובמהר\"ם שי\"ף בדרושים פי' (אבות פ\"ג) אם אין קמח אין תורה. אם לא נתן א\"א ע\"ה קמח לאורחים. אין תורה. ואם אין תורה שלמד אברהם אבינו תורה אפי' ע\"ת לא הי' נותן קמח הכנסת אורחים:
ובספר גבולת בנימין פי' בשם גדול א' המדרש פליאה ע\"פ (תהלים ע\"ד) עלית למרום שבית שבי לקחת מתנות באדם. באדם בשביל דם נדה. עפ\"י דאיתא במדרש שבשעת מתן תורה כשטענו המלאכים תנה הודך על השמים. והשיב להם משה שהם עברו על התורה שאכלו בשר בחלב אצל אברהם. וע\"ז קשה הלא מתחלה אכלו חמאה וחלב ואח\"כ בן הבקר. רק יש לתרץ עפ\"י מה דאיתא בש\"ע יו\"ד שצריך להפסיק בנתיים באכילת פת בקינוח והדחה בשתייה. והם לא אכלו פת כדאי' במדרש ולחם לא הביא ששרה אמנו פירסה נדה. ועפי\"ז יובן המדרש פליאה הנ\"ל:", + "תעשה מצוה בשלשתן ופעם אחד שלח הרב הצדיק הקדוש מוהר\"ר יצחק אייזק מזידיטשוב את בניו להרב הצדיק הקדוש מדזיקוב זללה\"ה וציוה להם לשאול אותו למה בתפילין מניחין ארבע פרשיות. וכן בציצית עושים ארבע ציצית. וגם בלולב לוקחים ארבע מינים. וגם בכוסות של פסח צריכין לשתות ארבע כוסות. ומצות אין מניחין אלא שלשה. וכשבאו אצלו שאלו אותו שאלה זו. ותירץ להם הלא גם במצות בשביל זה שוברין מצה אחת לשנים ונמצא הם ג\"כ ארבע ע\"כ. וכבר אמרז\"ל אפי' שיחת חולין של ת\"ח צריכה לימוד והם מקדשים שמו ית' בכל הדיבורים והמאמרים וממשיכין קדושה בכל עניניהם:
ויזהר משבירך על אכילת מצה ועל אכילת מרור שלא יסיח בדבר שאינו מענין עד שיאכל גם כריכה זו כדי שתעלה ברכת אכילת מצה ומרור גם לכריכה זו וצריך הסיבה ואין נוהגין לטובלו בחרוסת. לבוש סי' תע\"ה סעי' ו'." + ], + [ + "טעם. שפורסין מצה האמצעית לשנים ולא הראשונה. לפי שאם יבצע הראשונה יהי' המוציא על השניה ואסור. לפי שאין מעבירין על המצות. אבל עתה יהי' המוציא על הראשונה.*ויצרור היטב במפה ואם נתחלפו אין מעכב. וכן אם נשברה ראשונה או השלישית יקחנה לאמצעית והא דמסמנין כדי שלא להעביר על המצות. הגהות מנהגים בשם תשובת מהרי\"ל:
והא דבעינן שיאכלם ביחד משום דאם יאכל של המוציא תחלה שהיא השלימה הרי באותה אכילה יצא י\"ח מצה ואנן בעינן לחם עוני לשם מצה דהיא הפרוסה. זכור לאברהם:
הגאון הפלאה רבו של הגאון בעל חת\"ס זללה\"ה אם חל פסח ביום א' אפה מצות של מצוה במש\"ק ממש קודם שישב על הסדר: ובספר הדרת קודש אות פ\"ה כתב בשם הגר\"א דלא הי' אופה מצות בע\"פ ע\"ש: '\" מנהגים:" + ], + [ + "טעם. הטיבול ראשון. משום היכרא לפי שאין בני אדם רגילין לאכול ירק קודם הסעודה והתינוקות ישאלו ע\"ז. עיין רש\"י פסחים דף קי\"ד ע\"א דאי לא הי' מטבל אלא השני במרור לא הי' ניכר דהוי משום מצוה אלא כדרך בני אדם לטבול תוך הסעודה ע\"כ תקנו לטבל קודם הסעודה דבזה מרמזין שאין הטיבול בא מחמת הסעודה והוא סי' לטיבול השני שהוא ג\"כ שלא מחמת הסעודה אלא מצות חכמים. ט\"ז סי' תע\"ג ס\"ק ז' ובטיבול ראשון יאכל פחות מכזית דאם יאכל כזית יהי' ספק אם יברך ברכה אחרונה. ואם אירע שאכל כזית לא יברך ברכה אחרונה. מ\"א סי' תע\"ג ס\"ק י\"ח ועי' מחצית השקל שם:", + "טעם. שטובלין הכרפס במי מלח. מפני שכרפ\"ס עולה ש' שהוא שמו אלהים במילואו וכדי להמתיק מדת אלהים שהוא מדת הדין טובלין במי מלח שהמים הם מסטרא דחסד והמלח מסטרא דדינא כמבואר ברקנ\"ט. מטה אהרן:", + "קונטרס אחרון
שטובלין הכרפס במי מלח. (בסדר הגדה כ\"י) להגאון הקדוש המפורסים מהר\"ש מבעלז זצוק\"ל שכ' וז\"ל דהנה על כל הד' קשיות של מה נשתנה יש תירוצים כמבואר ולמה מטבילין המרור בחרוסת זכר לאשה ובעלה שהי' דורסים בחומר ובלבנים. אלא שצריך טעם למה מטבילין הכרפס במים מלוחים בשלומא האכילה של כרפס זכר לששים רבוא שעבדו עבודת פרך. רק למה מטבילין. רק דאי' במדרש דבעת שצוה ה' לעשות הפסח הי' מוציא ריח מג\"ע והשבט לוי שהי' מהולים הי' רשאים לעשות הפסח אבל כללות ישראל לא היו מהולים. ותיכף כשבאו אל משה והריחו הריח של פסח ואמרו שרצונם לעשות הפסח ואמר להם שכתוב בתורה כל ערל לא יאכל בו אז תיכף מלו א\"ע. וזה מצינו (פסחים צ\"ב ע\"א) הפורש מן הערלה כפורש מן הקבר וצריך טבילה. ובמצרים לא הי' אלא הנילוס והלכו כל הששים רבוא אל הנילוס ומרוב העם הי' נעכר המים ונקרא מים מלוחים מים עכורים. ולכן טובלין הכרפס במי מלח שמרמז לששים רבוא ולמים מלוחים שבאו כולם אל הנילוס לטבול עצמן." + ], + [ + "טעם. שנוטלין ידיהם בליל פסח קודם הטיבול ראשון אע\"ג שלא נהגו המון עם ליטול ידיהם לכל דבר שטיבולם במשקה והוא מטעם שאין אנו נזהרין מלטמאות עצמינו ומלאכול אוכלין טמאין. עי' תוספת פסחים דף קט\"ו ע\"ב בד\"ה כל. משום דהוא כאחד משאר שינוים שעושין בליל זה כדי שישאלו. חק יעקב סי' תע\"ג ס\"ק כ\"ח: " + ], + [ + "טעם. שטובלין שני פעמים. הא' זכר לגאולה כדכתיב ולקחתם אגדת אזוב וטבלתם בדם אשר בסף. והב' נגד הגלות שהי' בחטא מכירת יוסף דכתיב ויטבלו את הכתונת בדם. (מעשי ה'). והטעם. שמטבל בחומץ. כי כן הי' משועבדים תחת מעוול חומץ. (של\"ה):" + ], + [ + "עוד טעם. לזכר על ב' טבילות שטבלו יליד בית ומקנת כסף. עוד טעם. כנגד שתי הזאות אחת על המשקוף ואחת אל המזוזות. דעת זקנים:" + ], + [ + "טעם. שנהגו לפרוס המצה קודם הגדה. כדי שלא יאמר הא לחמא עניא אלא על מצה פרוסה כדאמרינן בפסחים מה דרכו של עני בפרוסה אף כאן בפרוסה. אבודרהם:", + "קונטרס אחרון
לפרוס המצה. וטעם. שיקח חלק הגדול לאפיקומן. לפי שאותו החצי' של אפיקומן הוא עיקר המצוה שיאכל באחרונה. ט\"ז סי' תע\"ג סק\"ט:" + ], + [ + "טעם. שמטמינין האפיקומן. כדי שיראו התינוקות וישאלו מפני מה מטמינין המצה ועדיין לא אכלנו ומתוך התשובה נבא לספר יציאת מצרים ומוזגין מיד כוס שני כדי שישאלו התינוקות למה שותין כוס שני קודם הסעודה. לבוש שם סעיף ו' וסעיף ז'. וראוי לכורכה בתוך המטפחת וליתנה בין הכרים.*ויהא זהיר לאוכלו קודם חצות. שכן הי' דין הפסח לאוכלו קודם חצות עי' לבוש סימן תע\"ז סעי' א'. ובספר מנחם ציון להרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מרימנאב זצוק\"ל כתב וז\"ל מצניעין את האפיקומן קודם חצות לבל ירגישו בו הקליפות. ואחר חצות לוקחין אותו משם. וזאת דיבר בסדר לילה שני של פסח. ובסדר ליל א' של פסח כ' והחלק היותר גדול יצניעו למשמרת עד חצי הלילה שהוא עת חילוף הזמנים והשגת העתים לעלמא לחירות: מטה משה אות תרכ\"ז:" + ], + [ + "טעם. שעושין מצה אפיקומן ואין עושין מרור אפיקומן הלא שניהן כתובין בפסוק אחד כדכתיב על מצות ומרורים יאכלוהו. לפי שמצה בזמן הזה דאורייתא ומרור מדרבנן. הלכך עבדינן למצה אפיקומן זכר לפסח שהוא מדאורייתא ולא עבדינן למרור אפיקומן זכר לפסח לפי שהוא מדרבנן. ספר התניא סי' מ\"ח:", + "קונטרס אחרון
וזכרון ליציאת מצרים. בספר אמרי נועם להרב הצדיק הקדוש מוהר\"ר מאיר הורוויץ זצוק\"ל אבד\"ק דזיקוב מה שאומרין הצדיקים אשר אפיקומן סגולה לבנים יש רמז עפ\"י המדר' אשר פרעה אמר פן ירבה. ורוה\"ק משיבו כן ירבה ותיבות כ\"ן ירב\"ה עולה אפיקומ\"ן:" + ], + [ + "טעם. המנהג שהתינוקות חוטפין האפיקומן בליל פסח. שעל ידי זה לא ישנו ויתעוררו לשאול וזה שאמרו בש\"ס פסחים דף ק\"ט ע\"א חוטפין מצה בליל פסחים.*ונוהגין לנקוב חתיכות האפיקומן ולתלותו ויכול לנקבו אף בפסח דלא כיש מחמירין. מ\"א סי' ת\"ק סק\"ז. כתב בשו\"ת שבות יעקב ח\"ג שאלה נ\"ב וז\"ל ובקיצור שני לוחות הברית כתב שאין לעשות כן שהוא ביזוי אוכלין. ולא ידעתי מה ביזוי יש בזה ומעולם ראיתי מרבותי ואבותי שנוהגין כן ואין כאן ביזוי מצוה וזכרון ליציאת מצרים ע\"ש: חק יעקב סי' תע\"ב ס\"ק ב':", + "קונטרס אחרון
ויתעוררו לשאול. הנה החילוק שבין שאלת הבן חכם להבן רשע. כי מה שאמר הבן חכם אתכם ולא אותנו אין בזה מוציא עצמו מן הכלל. כיון שאמר אלהינו. אלא לפי שאין שוחטין פסח על הקטן אמר אתכם. מטה משה אות תרל\"ז בשם ר' צדקיה ז\"ל:
ובסדר הגדה להגאון הקדוש מהר\"ש מבעלז זצוק\"ל כ\"י פי' מש\"כ בעל הגדה ואף אתה אמור לו כהלכות הפסח. היינו כל הלכות הפסח עד אין מפטירין אחר הפסח ואז ממילא יהי' לו תירוצים על כל שאלותיו כשמודיעים לו כל הלכות הפסח. שזאת המשנה של אין מפטירין הוא סוף המשנה של כל הלכות פסח:
עוד שם וז\"ל הנה אצל שאלת בן רשע כתיב ואף אתה הקהה את שיניו ואמור לו בעבור זה עשה ה' לי בצאתי ממצרים לי ולא לו כו' לא הי' נגאל. וקשה דלשון ואמור לו משמע שמדבר לנוכח. ולשון לי ולא לו משמע שמדבר בנסתר. עפ\"י מה דאיתא בגמ' (שבועות ל\"ו ע\"א) בההוא מרבנן דהוה יתיב קמי' דר\"כ ויתיב וקאמר שאחד שאל לחבירו פי' של הפסוק יחתך ויסחך מאוהל וכו' ואמר לו ר\"כ שלא יאמר בל' נוכח דבשלמא כשאדם אומר תהלים מתפלל להשי\"ת אבל כשאדם מדבר עם חבירו צריך לומר בנסתר. וכאן בעל הגדה לא הי' רוצה לומר לו ולא לך מחמת שלא שכיח אצל ישראל בן רשע חלילה ולכך כתיב לי ולא לו בנסתר:" + ], + [ + "טעם. נכון בהגבהת הקערה באומרו הא לחמא עניא. המפרשים כתבו טעם להגבהה זו כדי שישאלו וטעם זה הוא רחוק. רק י\"ל כפשוטה עפ\"י המדרש מאשפות ירים אביון אלו ישראל שהיו משוקעין במצרים והקב\"ה הגביהן וזהו רמז שאומרים הא לחמא עניא שרומז על עניות במצרים ומגביה הקערה לרמוז על מאשפות ירים אביון כהמדרש הנ\"ל. מטה אהרן בעהמ\"ח ספר בגדי אהרן על התורה:" + ], + [ + "טעם. שאומרים הא לחמא עניא בלשון ארמית. לפי שכולם הי' מדברים בלשון ארמית ואין עמי הארץ מבינים לשון הקודש. ד\"א כדי שלא יכירו מלאכי השרת מתפארים בכל זה ויקטרגו עלינו ויזכרו עונותינו שאין אנו ראויין להגאל שאין מלאכי השרת מכירין לשון ארמית כמו שפירשנו בקדיש. אבודרהם:", + "קונטרס אחרון
לשון ארמית. ובסידור הק' של מהרמ\"ק סדר הגדה כתב דלכך התחילו בלשון תרגום. כי ידוע שהתרגום הוא לשון ארמי. מאותו רמאי המקטרג תמיד על ישראל. וע\"כ אמרו שלא ישאל אדם צרכיו בלשון ארמי לפי שאין מלאכי השרת מכירין בו. הואיל והוא לשון מיוחד לארמי אובד אבי. ועכ\"ז למען לא יקטרג בתפלותינו התקינו חכמים לתת לו חלק בהם הלא הוא התרגום שאומרים בקדיש ובקדושה דסדרא. כי יתפאר ויאמר חשוב אני בעיניהם שאומרים תפלותיהם בלשוני. מעתה מאחר שגרשנו אותו מבתנו בביעור החמץ והשאור שהם כנויים של השטן. ואין ספק שהוא מקפיד על הדבר. לפיכך סדרו לנו שניתן לו חלק בראש מעין שעיר המשתלח. ומעין המשל שמשלו חכמים לכלב הצועק בבית המלך אומר המלך תזרקו לו עצם ולא יערבב הסעודה. כך אנו מתחילין בלשון ארמי זה כדי שלא יערבב שמחתנו. ועי' ט\"ה ח\"א סעי' כ\"ב וקונ\"א לט\"ה בהשמטה לסעי' תתקע\"ו בד\"ה ובשל\"ה." + ], + [ + "עוד טעם. מפני המזיקין שאילו היו מדברים בלשון הקודש היו שומעין מה שאנו אומרים כל שהוא רעב יבא ויאכל היו מתקבצין כולן ומקלקלין כל הסעודה והיו עושין היזק על כן נהגו לומר בלשון ארמית שלא יהיו מבינין מה שאנו אומרין כל דכפין ייתי וייכול.*בספר מנחם ציון כתב בשם ספר מעשה ה' פי' לזה. כי הפסח אינו נאכל אלא למנויו. וע\"כ בזמן הבית נעלו הדלת בלילה שלא יבא א' מן השוק לאכול מפסחים. ואחר החרבן עשה השמש כהרגלו לנעול הדלת ולזאת אומרים כל דכפין ייתי שאין צריכין עתה לזה: פרדס הגדול בליקוטי דינים:", + "קונטרס אחרון
לומר בלשון ארמית. ובסידור רמ\"ק כתב דלכך התחילו בלשון תרגום. לפי שתרגום הוא לשון ארמי מאותו רמאי המקטרג תמיד על ישראל. וע\"כ אמרו שלא ישאל אדם צרכיו בלשון ארמי לפי שאין מלאכי השרת מכירין בו. הואיל והוא לשון מיוחד לארמי אובד אבי. ועכ\"ז למען לא יקטרג בתפלותינו התקינו חכמים לתת לו חלק בהם הלא הוא התרגום שאומרים בקדיש ובקדושה דסדרא. כי יתפאר ויאמר חשוב אני בעיניהם. ועתה להיות שגרשנו אותו מבתנו כאשר צונו הוא ית' שאור לא ימצא בבתיכם. כי שאור ותמץ הם כנויים של השטן הוא יצה\"ר. ואין ספק שהוא מקפיד על הדבר. לפיכך סדרו לנו ליתן לו חלק בראש מעין שעיר המשתלח. ומעין המשל שמשלו חכמים לכלב הצועק בבית המלך אומר המלך תזרקו לו עצם ולא יערבב הסעודה. כך אנו מתחילין בלשון ארמי זה כדי שלא יערבב שמחתנו:" + ], + [ + "טעם. שאומרים די אכלו אבהתנא בארעא דמצרים. כי ויאפו את הבצק לא הי' אלא אחרי יציאת מצרים. ופי' ה\"ר יהוסף האיזובי בשם בן עזרא שהי' שבוי בהודי והי' מאכילין אותו לחם מצה ולא נתנו לו לעולם חמץ.", + "והטעם. מפני שהוא קשה ואינו מתעכל כמהרה כחמץ ויספיק ממנו מעט וכן הי' עושין המצריים לישראל. אבודרהם:", + "עוד טעם. אע\"פ שגורשו ממצרים העיר (מטרופולון של המדינה) בליל ט\"ו מ\"מ לא שלחום עד הגבול בלילה ההוא (כי ארץ מצרים ד\"מ פרסה) והם היו בצוען מצרים באמצע המדינה בלילה ההוא גם ודאי כבר אכלו מצות בלילה זו בארץ מצרים עם הפסח קודם שיצאו ונתגרשו ככתוב על מצות ומרורים יאכלוהו. יעב\"ץ:" + ], + [ + "טעם. שאומרים לשנה הבאה בני חורין בלה\"ק. כדי שלא יבינו הפרסיים שהם רוצים לברוח. (גבורות ה'):" + ], + [ + "עוד טעם. שמסיימין בלשון הקודש שהוא דרך בקשה שאנו מבקשין מלפני המקום שישחרר אותנו מעבדות לחירות על כן אומרים שיהיו מבינין מלאכי השרת כההיא דאמרינין לעולם אל יתפלל אדם בלשון ארמי אלא בלשון שיהיו מלאכי השרת מבינים ומבקשים עלינו גם הם רחמים. פרדס שם:" + ], + [ + "טעם. שנקרא הגדה סדר. כי זה הוא הסדר של כל השנה כי כל המצות תלויות ביציאת מצרים. ובקבלת התורה נאמר אשר הוצאתיך מארץ מצרים. בית אהרן:", + "קונטרס אחרון
שנקרא הגדה סדר. בסידור הק' מהרמ\"ק כתב הטעם שמתחיל המגיד לספר בגנות אבותינו. שכ' מתחל' עובדי ע\"ז היו אבותינו. וכ\"ש מאחר שתרח עשה תשובה אין ראוי להזכיר לו שום רשע לפי שבספור ההוא מקילין לו העונש ויהי' לו כפרה. כי הא דאמרינן מעשה עגל הראשון נקרא ומתרגם ולזילותא דישראל לא חיישינן כי היכי דתהוי להו כפרה. וכן הא דתנן שלשה מלכים וארבעה הדיוטות אין להם חלק לעוה\"ב. אין לחשוב שלא יבואו לעוה\"ב מי יתן והייתי זוכה למה שיזכה מנשה מלך יהודה. כי רוב ימי חייו האחרונים היו בתשובה שלימה. אלא סדרו דבר זה במשנה כי היכי דתהוי להו כפרה. כי כשם שכל מי שנאמרה שמועה מפיו שפתותיו דובבות בקבר. כך כשמספרים בגנותו הוא שומע ומצטער ומתכפרים לו עונותיו. ואם אמרו שאסור לספר אחר מטתן של מתים הוא מאותם שלא החטיאו אחרים. אבל כשחטאו והחטיאו מותר לספר בגנותן אף אם עשו תשובה. ומה שאמרו שאין מזכירין לו שום רשע. הוא בעולם אשר הוא שם. שאין מענישין אותו על עבירות שעשה הואיל ועשה תשובה כו' ע\"ש.
ובספר שכחת לקט כתב דמה ששנינו ואלו שאין להם חלק לעוה\"ב. פי' אין להם חלק ידוע בפני עצמם אבל הם נהנים וניזונים מכמה אוצרות. של צדקה גנוזים לאותן שלא זכו כעני שאין לו מה יאכל וסמוך על שלחן חבירו. וע\"ל בהשמטה לסעי' קמ\"ט בד\"ה ובספרו:", + "מארץ מצרים. בספר גאולת ישראל פי' הפ' (קהלת) וראיתי אני שיש יתרון לחכמה מן הסכלות כיתרון האור מן החושך. עפ\"י מה דאיתא חכם מה הוא אומר. וקשה הא החכם אמר ג\"כ אתכם והוציא עצמו מהכלל כמו הרשע שאמר לכם. אמנם האמת הוא דהנה בתורה כתיב ויקרא אלהים לאור יום ולחושך קרא לילה. הנה גבי אור מזכיר שם אלהים וגבי חושך אינו מזכיר שם אלהים. לפי שאין הקב\"ה מייחד שמו על הרע כי בלילה שכיח הרבה מזיקין:
וזה וראיתי אני כו' שבא לתרץ למה נקרא זה בשם חכם וצדיק וזה בשם רשע וכסיל. כי כמו שהאור יש לו יתרון על החושך. שאצל האור נאמר בו שמו של השי\"ת ואצל החושך לא נאמר בו שמו של השי\"ת כך יש יתרון החכמה מן הסכלות. כי בדברי החכם נאמר שמו של השי\"ת במה שאמר ה' אלהינו אתכם. והרשע אינו מזכיר השם:" + ], + [ + "טעם. שאין מברכין על קריאת ההגדה כמו שמברכין על קריאת מגילה והלא מצות עשה הוא שנאמר והגדת לבנך ביום ההוא לאמר וכו'. מפני כי במה שאומר בתחלה בקידוש זכר ליציאת מצרים יצא. והרשב\"א כתב טעם אחר שאין לברך על קריאתה. מפני שהוא מצוה שאין לה קצבה ידועה ואפי' בדבור בעלמא שידבר בענין יציאת מצרים יצא אלא כל המרבה הרי זה משובח. ונקראה הגדה. ע\"ש והגדת לבנך ביום ההוא וכו'. ועוד מפני שמגיד בה ענין יציאת מצרים והנסים ונפלאות שעשה עמנו הקב\"ה באותו זמן.*טעם שאין מברכין שעשה נסים. דאשר גאלנו הוא במקום שעשה נסים. פמ\"ג א\"א סי' תפ\"ו. ובשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל מה שאומרים בהגדה אלו האכילנו את המן כו' את השבת. הלא שבת ניתן במרה והמן ירד באילים אח\"כ וא\"כ איפכא מבע\"ל. ופי' עפ\"י דכתב רש\"י ז\"ל בחומש לקטו לחם משנה. לחם משונה. אותו היום נשתנה בריחו וטעמו. שמדבר כאן הכל בשבח בחי' המן. אלו האכילנו את המן ולא נתן לנו את השבת. היינו שישתנה טעמו בשבת לשבח דיינו:
ובספר דברי שאול בשם הרב הצדיק הקדוש מוהר\"ר לוי יצחק אבד\"ק בארדיטשוב זצוק\"ל ביאור המאמר בהגדה אלו קרבנו לפני הר סיני ולא נתן לנו התורה דיינו. לכאורה תמוה מה יועיל מעמד הר סיני אם לא נתן לנו התור'. רק באמת אמרז\"ל שאברהם אבינו קיים כל התור' עד שלא ניתנה והיינו שכל כך נזדכך שכלו עד שהבין מעצמו התור' וכוונת המצוה וז\"ש כליותיו נובעות חכמה. והנה גם במעמד הר סיני נזדככו כל כך עד שעמידתם לפני הר סיני בעצמותו הי' די לאותו דור דיעה אף שלא יתן להם התורה: אבודרהם. ועי' פ\"מ סי' תע\"ג ס\"ק כ\"ט וז\"ל אמירת הגדה אין לומר בהסיבה אלא באימה ויראה ע\"ש:*וכן כל הסיבה שצריך להסב בלילה הזה הוי דוקא בשעת אכילה ושתי' ולא בשעת ברכה ברכי יוסף שם אות י\"ד:
כתב בס' יוש\"ה שער ט' מי שהאיר לו השם עיני שכלו ומעיין בכתבי האריז\"ל יראה מגודל התיקונים הנוראים של כל הסדר ע\"כ יזהר לומר לפני כל דבר ודבר של הסדר לשם יחוד כו' ופסוק ויהי נועם והעיקר שיכוין שבכל דבר הוא עושה נחת רוח ליוצרו ובוראו ית': ", + "קונטרס אחרון
להם התורה. ובספר ילקוט האורים בליקוטים פי' בשם ס' זכרון יעקב מה דאי' שלהי מכות ע\"פ ת'ו'ר'ה' צוה לנו משה. תרי\"א מצות קבלנו ע\"י משה. ושתים מפי הגבורה שמענו. זש\"ה אלו קרבנו לפני הר סיני ולא נתן לנו את התורה. ר\"ל אלו לא נתן לנו את התורה. היינו תרי\"א מצות. רק אלו השתים דמפי הגבורה שמענו דיינו:" + ], + [ + "טעם. שנוהגין לזרוק מעט מן הכוס באצבעו כשיגיע לדם ואש ותמרות עשן. וכן כשמזכיר המכות דצ\"ך עד\"ש באח\"ב. זכר למה שנאמר אצבע אלהים הוא וא\"כ יש לזרוק באצבעו*ובשם האריז\"ל איתא שיש לשפוך עם הכוס בעצמו י' טיפין בי' מכות וישפוך לתוך כוס שבור הרמוז לקליפ' הנקרא ארור. והוא כמו שער עגל שמניחין חוץ לתפילין ליתן חלק לסט\"א. והטעם. כדי שלא יקטרג בליל זה. וע\"ל סעי' כ\"ב: ובמהרי\"ל כתב רז\"'ל מהר\"ש. כשאמר דם צפרדע כו' שוטף בכל תיבה ותיבה פעם אחת מן הכוס לחוץ. ואמר שכן נהג ראבי\"ה ונראה לו הטעם דר\"ל מכל אלו יצילנו ויבואו על שונאינו דהא הכוסות להצלחה לישראל: חק יוסף סי' תע\"ג ס\"ק ל\"ד. ועוד לרמז שע\"י המכות הי' נחסר מהם כל פעם ומתמעטין:" + ], + [ + "טעם. שרבי יהודא הי' נותן בהם סימנים דצ\"ך עד\"ש באח\"ב. וכי אין אדם יודע ליקח מכל תיבה אות אחת ולעשות סימן. לפי שבתהלים אינם סדורים המכות כמו שהן סדורין בפרשה לפיכך נתן ר' יהודא סימנים הללו להודיע שסדר הפרשה עיקר. שבילי הלקט הלכה רי\"ח. ועי' שם עוד טעמים:", + "קונטרס אחרון
דצ\"ך עד\"ש באח\"ב. דברי הפסקי תוספות אות רל\"ד התמי' על דברי המשנה מנחות דף צ\"ו ע\"א רבי יהודא הי' רגיל לתת סימנים דצ\"ך עד\"ש באח\"ב זד\"ד יה\"ז ומביאין בכורים קורין בסדר הכתוב בחומש ע\"כ. והראה לי ידידי הרב הה\"ג מו\"ה משולם נ\"י ראב\"ד דפה לבוב דברי הגהות מימונייות על הרמב\"ם פ\"ח הלכות חמץ ומצה וז\"ל ור\"ח פירוש דאשמעינן שבסדר הזה היו קורין מביאי ביכורים ולא כסדר שכתוב בתהילים.*ופי' שבספר תלים לא נמנו כסדר הזה ותאמר אין מוקדם ומאוחר בתורה ע\"כ בא להודיענו כי כן היו כסדר הכתובים בתורה. אבודרהם: " + ], + [ + "עוד טעם. משום דבעל הגדה נקט מכות בכורות ולא נקט הכי באינך. דאינהו היו המכה עצמה ור\"י בא להורות בסי' שגם הבכורים היו מכה עצמה כמ\"ש במדרש למכה מצרים בבכוריהם שהבכורים עצמן הכו לאביהם למהר לשלחם יסוד האמונה: ", + "קונטרס אחרון
למהר לשלחם. ובס' יסוד האמונה פי' עז\"ה. ע\"פ המדרש למכה מצרים בבכוריהם. בכוריהם לא נאמר אלא בבכוריהם שהיו הבכורים מכים זא\"ז לכך נותן ר\"י סימנים דצ\"ך עד\"ש באח\"ב. כי קשה דבכל הנוסחאות נמצא כתוב אצל בכורות מלת מכות בכורות אמאי לא נימא מכות דם מכות צפרדע וכו' כמו בבכורות. אבל במה שארז\"ל שהיו הבכורים מכים את אביהס יובן מ\"ש מכות בכורות שפיר שהי' הבכורים מכים את אבותם ור\"י חולק בזה ומפיק מלת בכוריהם לדרשא אחריתא ומרמז במה שנתן סימנים דצ\"ך עד\"ש באח\"ב שהיא אחר חושך תיכף בכורות ולא מכות בכורות שהבכורים לא הי' מכים את אביהם מדלא נתן סימן באחמ\"ב. וז\"ש המדרש לכך ניתן ר\"י סימנים דצ\"ך עד\"ש באח\"ב שר' יהודא בא לחלק בסימניו על הת\"ק ואמר שהבכורים לא היו מכים את אביהם:" + ], + [ + "טעם. שאין מברכין על ההלל שבתוך הסעודה. מפני שאין אומרים אותו על השלחן בתורת קריאת ההלל אלא בתורת שיר והודאה בלבד וגם פוסק באמצע ומברך ברכות הרבה ומרבה בשיחת דברים בסעודה ואוכל ושותה לכך אין מברכין עליו. אבודרהם. ועי' לעיל סעי' תק\"ב:" + ], + [ + "טעם. שקורין בליל פסח הלל מיושב. מפני שחולקים אותו אין מטריחין אותו לעמוד. ועוד שאז דרך הסיבה וחירות. ספר התניא סי' ל\"ב.", + "וטעם. שאומרים הלל מעומד דכתיב הללו עבדי ה' העומדים. ט\"ז סי' תכ\"ב ס\"ק ד':" + ], + [ + "טעם. חלוקת הלל. מפני דחצי הלל דקודם הסעודה מדבר הכל ביציאת מצרים ושייך לכל ההגדה שקודם הסעודה דאיירי כולה ביציאת מצרים אבל חצי הלל האחרון וגם רוב סיפורי ההגדה שאחר הסעודה מדברים בשאר הגאולות ובגאולה העתידה. לכך קבעוה יחד אחר הסעודה. ומטעם זה נוהגין לומר שפוך חמתך קודם לא לנו. ונוהגין לפתוח הפתח כשמתחילין שפוך חמתך על הגוים וגו' להראות שאנו בטוחים בשם יתברך וליל שמורים הוא ובזכות אמונה זו יבא משיח וישפוך חמתו על הע\"א. לבוש סי' ת\"פ:", + "קונטרס אחרון
אחר הסעודה. ובספר אבודרהם כתב הטעם שחולקין את ההלל כדי להדר בו את כוס שני שכוס ראשון מהדרי בקידוש. וכוס שני מהדרי במקצת ההלל. שבהגדה איכא ספור דברים בעלמא וכוס שלישי מהדרי בברהמ\"ז. וכוס רביעי מהדרי בהשלמת הלל:" + ], + [ + "טעם. כשיגיע ללפיכך נוטלין כל א' וא' כוסו. מפני שבאים לפתוח בשיר והלל. ומצינו באגדה מנין שאין אומר שירה אלא על היין שנאמר ותאמר להם הגפן וכו'. פרדס הגדול סי' קל\"ב:" + ], + [ + "טעם. כשחל פסח במוצ\"ש יאמר להיפך מן הפסחים ומן הזבחים. משום דאין חגיגה קריבה בשבת. אלי' רבה סי' תע\"ג ס\"ק ל\"ו:", + "קונטרס אחרון
ומן הזבחים. ויש שאין מדקדקין בכך ואומרים הכל נוסח א' שהרי אנו מבקשים שיגיענו ה' למועדים הבאים ששים בעבודתו ושם נאכל לשנה הבאה כשלא יהא חל פסח במו\"ש מן הזבחים מתחילה דהיינו מחגיגה שנאכל בלילה זה ואח\"כ מן הפסחים. שו\"ע הרב סי' תע\"ג סעי' מ\"ט:" + ], + [ + "טעם. שמברכין על כל כוס וכוס. כיון דכל חדא וחדא הוי מצוה בפ\"ע מברכין על כל אחד ואחד. מ\"א סי' תע\"ד:", + "קונטרס אחרון
בספר ארחות חיים סי' תע\"ב אות י\"ב כתב בשם ספר ארחות יושר פי\"א שידחוק עצמו לשתות ד' כוסות שלימים ואכילת מצה מצוה ואפיקומן שיעור כזית שהוא ט' דרה\"ם אף שקשה עליו אכילתן ושתייתן ידחוק א\"ע ובזה לא יצטרך לאכול סמים ומשקין מרים לרפואת הגוף." + ], + [ + "עוד טעם. כיון שבשעת אמירת ההגדה יש היסח הדעת מהשתיה ואינו עולה אז על לבו שישתה אח\"כ עי\"ז יש הפרד גמור בין הכוסות וראוי לקבוע על כל או\"א ברכה בפ\"ע משא\"כ לגבי ברכה אחרונה כיון שלא הי' בו גדר שביעה והסתפקות וקביעות הדעת שלא ישתה עוד לא חל עליו חיוב ברכה אחרונה*ונראה שאם שתה אחר כוס הראשון של קידוש מים או בארשט צריך לברך ברכת בנ\"ר. נלמד ממ\"ש בס' שדי חמד מערכת ברכות אות כ\"ג בשם שו\"ת שו\"מ דהמים שמביאים ממרחק לרפואה וצוה הרופא שלא לשתות כל המים בב\"א שזה מזיק רק לחלק לארבע או שלש כוסות ולהפסיק בנתיים בהליכה ממקום למקום כדי שיתעמל ויתעכל השתייה ויהי' ההפסק בין שתייה לשתייה לא פחות מחצי שעה צריך לברך ברכה ראשונ' ואחרונ' על כל כוס וכוס וכן כאן אמירת ההגדה רובא דרובא יש שיעור יותר מחצי שעה וגם יש היסח הדעת וגדר שביעה והסתפקות. אבל בכרפס שצריך לאכול פחות מכזית. אפילו אכל כזית בטיבול א' אין רשאי לברך ברכה אחרונ'. כי ברכת בפה\"א של טיבול ראשון פוטר את המרור ואם יברך ברכה אחרונ' יגרום ברכ' לפני המרור ואסור לגרום ברכה ע\"כ גם הירק שבטיבול א' נפטר מברכה אחרונ' ע\"י ברהמ\"ז. ועיין מחה\"ש סימן תע\"ג ס\"ק י\"ח:. . אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל: ", + "קונטרס אחרון
עי' ברהמ\"ז. ויותר נכון שאם הוא צמא למים ורוצה לשתות תיכף אחר הקידוש יהי' המשקה שרוצה לשתות לפניו בשעה שיברך על היין ואז א\"צ לברך על המשקה שרוצה לשתות לא בתחלה ולא בסוף. ועי' ט\"ה ח\"א סעי' ר\"ח בהשמטה:" + ], + [ + "עוד טעם. שאין מברך ברכה אחרונה על כל כוס. משום דהוה כנמלך בכל כוס מכח חיוב שחייבהו חכמים לעשות בכל כוס מצוה אחרת. תב\"ש סי' י\"ט ס\"ק י\"ז:" + ], + [ + "טעם. שנוהגין לאכול המרור קודם הסעודה הא הפסח נאכל על השובע בסוף הסעודה וגבי' כתיב על מצות ומרורים יאכלוהו בשלמא מה שמברכין על אכילת מצה בתחילת הסעודה הוא מוכרח משום שע\"כ צריכין לאכול. מצה בסעודה וצריך לברך עובר לעשייתן אבל במרור קשיא. משום דמצה מורה על הגאולה ומרור מורה על הגלות והנה בזמן שבית המקדש הי' קיים שהיו יודעין שתהי' גלות לבסוף ע\"כ אכלו המרור לבסוף אבל בזמן הזה שאנו מחכים ומצפים לגאולת עולם במהרה בימינו וסוף הכבוד לבוא. ע\"כ אוכלין המרור תחלה. מנחם ציון להרב הצדיק הקדוש מרימנאב זצוק\"ל:", + "קונטרס אחרון
בסוף הסעודה. ובספר אבודרהם כתב דבזמן שבית המקדש קיים בתחלה מביאין הפסח ומברכין בא\"י אמ\"ה אקב\"ו על אכילת הפסח ואוכל ממנו כ\"א כזית. ואח\"כ מביאין החגיגה ומברכין בא\"י אמ\"ה אקב\"ו על אכילת הזבח. וכשגמרו לאכול החגיגה מביאין הפסח ואוכלין אותו על השבע:" + ], + [ + "טעם. שנהגו לאכול בסעודה זו בצים. זכר לאבילות מפני שבפסוק על מצות ומרורים יאכלוהו מרומז החורבן לומר שביום שאוכלין מצות יחול ט' באב והוא מרורים וסי' א\"ת ב\"ש כו' כלומר ותהא גילה ברעדה. לבוש סי' תע\"ו סעיף ב':*כתב בשו\"ת בית יעקב סי' כ\"ד מקום שלא נהגו לאכול צלי בליל פסח אם הוא מבושל אחרי הצלי שרי. וכן צלי קדר ע\"ש ועי' מ\"א סי' תע\"ו ס\"ק א': " + ], + [ + "טעם. למנהג שמוזגין כוס חמישי וקוראין אותו כוס של אליהו הנביא משום דאיכא פלוגתא בגמ' אם צריכין כוס חמישי ולא אפסקא הלכתא וכשיבא אליהו יתברר הספק וע\"כ מוזגין הכוס מספק ואין שותין אותו וקוראין אותו כוס של אליהו כי בבואו יתבררו כל הספקות וגם ספק זה. (הגר\"א):", + "קונטרס אחרון
כוס של אליהו. ובספר תולדות אסתר כתב הטעם שנוהגין למזוג כוס אחד יותר וקורין אותו כוס אליהו הנביא*ובספר שתי הלחם להגאון הקדוש מהר\"מ חאגיז זצוק\"ל בסופו כתב הואיל וארבעה כסי דהאי לילא ארבעה גאולות קרינן להו וארבעה גאולות נינהו. ע\"כ ראוי ונכון להכין כוס זה בשם אליהו. כי הוא המבשר את הגאולה אחרונה: . עפ\"י הירושלמי מנין לארבע כוסות מן התורה ר\"י אמר כנגד והוצאתי והצלתי וגאלתי ולקחתי. והנה לכאורה יש שם עוד לשון א' של גאולה והוא והבאתי אתכם אל הארץ. רק יען כי מה שבאנו אל הארץ לא הי' ביאה ממש לדורות רק לפי שעה. וזה יתקיים לעתיד כשנזכה לגאולה שלימה וישלח לנו את אליהו הנביא. לרמז זה אנו קורין את כוס החמישי כוס של אליהו. " + ], + [ + "טעם. דנוהגין הבעלי בתים לברך ברכת הזימון בעצמן בשני לילי פסח. עפ\"י מה דגרסינן פרק אלו נאמרים אמר ריב\"ל אין נותנין כוס של ברכה לברך אלא לטוב עין שנאמר טוב עין הוא יברך ועכשיו נראה בעל הבית טוב עין במה שמחלק לכל בני הבית ונוהג עצמו דרך חירות וכן אמר בתחילה כל דכפין ייתי ויכול שבזה נראה טוב עין וא\"כ לו נאה לברך ולהודות. הגהות מנהגים:" + ], + [ + "טעם. שתקנו רז\"ל להתחיל בכוס רביעי שפוך חמתך. לפי שעתיד הקב\"ה להשקות לאו\"ה ד' כוסות של פורענות. בחיי פ' וארא:", + "קונטרס אחרון
שפוך חמתך. בספר מנחם ציון לפסח כתב על הא דאיתא במדרש ויהי אך יצא יצא יעקב שעמד אחורי הדלת פי' שמנהג ישראל שפותחין הדלת בשעה שאומרין שפוך חמתך. וכשהגיע יצחק לזה הלך יעקב לפתוח הדלת וראה את עשו בא לקראתו. והתחבא יעקב א\"ע אחורי הדלת. התחיל עשו לצעוק ברכני גם אני שיאכל ג\"כ ממאכלו ואולם יצחק אכל כבר את האפיקומן ולא הי' רשאי לאכול עוד:" + ], + [ + "טעם. שאינו רשאי לשתות יין אלא מים אחר ד' כוסות. בעבור העניים שפסקו להם ד' כוסות מן התמחוי לב' לילות כדי שלא ישתה יין שנתנו לו לב' לילות בלילה אחת. ועוד טעם. כדי שלא ישתכר לפי שחייב האדם לעסוק כל הלילה בהלכות פסח ויציאת מצרים עד שתחטפנו שינה. חק יעקב סי' תפ\"א ס\"ק א'. ואין לעשן הטוטין בלילי פסח אחר הסדר משום הפגת טעם מצה. שע\"ת סי' תקי\"א ס\"ק ה' ועי' באר היטב סי' תפ\"א דכתב ג\"כ בשם כנה\"ג דבשתיית הטוטין שקורין טובא\"ק שומר נפשו ירחק מהם:", + "קונטרס אחרון
שומר נפשו ירחק מהם. ובספר ארחות חיים שם כתב בשם ס' מאורי אור וז\"ל לענין עישון טאבאק יש מי שאוסר ואין בו ממש. וכן אוסר בת\"צ והן דברים בדוים כו' ולשחוק יחשב*ונראה דאותם שכתבו להחמיר בלילי פסח הוא רק כענין שכתב בספר אשל אברהם להגאון הקדוש מבוטשאמש זצוק\"ל סימן תקס\"ז וז\"ל אותם שכתבו להחמיר בתענית הי' כוונתם רק בעישון טובאק רטוב מאד ובולעים העשן וההבל היוצא מהלח הרטוב שיש ע\"ז חשש שאולי הוא כהבל היוצא ממשקים שהוא כמשקים וגם שהיא מ\"מ שלא בדרך משקה עכ\"ז יש חשש כיון שהוא דרך הנאתו. משא\"כ במדינותינו אין שום פתחון פה כל דהוא לחשוש בזה כי כוונת העישון הוא רק לבריאות הגוף לרפות המעיים כו' ואין הטובאק לח כל כך שיהי' מההבל איזה ממשות דטעם. והמחמירים הי' כוונתם רק למגדר מקלות ראש עכ\"ל: *ז מלבד בט\"ב בשעת בהכ\"נ צריך להחמיר לגמרי מפני היסח אבילות ושאר היום המוכרח לבריאות הגוף יעשן בצינעה:" + ], + [ + "טעם. שנהגו להחמיר שלא לאכול ענבים יבשים שקורין רויזינ\"י ושאר פירות יבשים אם לא שידוע שנתייבשו בדרך שאין לחוש לחמץ והמשקה אשר נעשה מהם שותים. משום דחוששין שמא נדבק בהם קצת חמץ לכן אין אוכלין אותם אבל המשקה שותים דאותו המעט בטל בס' ואע\"ג ששורה גם בפסח מ\"מ לא החמירו מספק ומה שנוהגין איסור לבשלן משום דע\"י בישול יהיב טעמא ביותר. והכלי ששואב בהם המשקה נוהגין שלא להשתמש בהם דבר אחר.*ועי' פ\"מ שם וז\"ל והנוהגין לסנן היין מן הצמוקין משום חשש חימוץ שמא יש בעין נדבק על הצמוקין ונ\"ט בפסח רשאים לסנן אף בע\"פ עד הלילה דבטל בס'. וכשחל פסח ביום א' ושכח לסנן היין מצמוקים בע\"ש טוב להניח לליל יו\"ט כי בשבת יש כמה חששות בברירה וכדומה. וחומרא בעלמא מה שאין אוכלין הראזינקי\"ס בפסח ומסננין קודם וכאן א\"א טוב להניחו לסנן בליל יו\"ט. שם סי' תמ\"ד סק\"ב:
ועי' לבוש סי' תס\"ז סעי' ח' דכתב וז\"ל נוהגין שלא לאכול תאנים יבשים בפסח מפני שרגילין לערב בהם סולת כשמתקנים אותם במקום שמביאו אותם משם וכן הצמוקין בין האדומים בין השחורים נוהגין שלא לאכול בפסח. מפני שאומרים שהלובן שעליהם הוא קמח ואע\"פ שחקרו עליהם ונודע שלא לחוש לזה מ\"מ כבר פשט האיסור מיהו לא נתפשט האיסור בפשיטות כ\"כ אלא באדומות שקורין ראזינק\"א אבל בדקות השחורות יש מתירין דהא עינינו רואות שאין בהם שום לובן. ומה שאוסרין האדומות אע\"פ שגם בהן אין רואין לפעמים לובן אומרים מפני שדרך שמטילין אותן במים רותחין כשמייבשין אותם וחששו בהם משום גיעולי חמץ עכו\"ם שהרי הרתיחו המים בכליהם אע\"ג שגם בזה יש חומרא יתירה שהרי סתם כלי עכו\"ם אינן בני יומן וה\"ל נ\"ט לפגם קודם הפסח. מ\"מ כבר נהגו לאוסרו מטעם צירוף תרי חששות הללו ע\"ש:
ועי' פמ\"ג שם סק\"ח דבפירות יבישים. הטעם. לפי שאופין בתנור לחם ומושיבין במקומו פירות. ופלוימי\"ן הטעם. לפי שנותנין עליהם שכר או מי שעורים. וע\"ש מ\"ז סק\"ז דראזינק\"י אדומות אין אוכלים והשחורים קטנים יש מתירין ע\"ש. ובסי' תס\"ד סק\"א כתב וז\"ל יש נוהגין שלא לאכול שום בפסח ואיני יודע טעם למה. ומ\"מ עתה אין להקל בפני ע\"ה ובצנעה לת\"ח אין להחמיר: מ\"א סי' תס\"ז ס\"ק ח':", + "קונטרס אחרון
אבל המשקה שותים. בספר אשל אברהם סי' תס\"ז כתב וז\"ל לצורך מצות יין קידוש על יו\"ט אחרון דפסח התרתי לעשות בחול המועד יין צמוקים על ידי שרייה כי כנראה שאין חשש ממש בצמוקים דידן ובפרט הקטנים ע\"ש.
ובספר כרם שלמה סי' תס\"ד כתב וז\"ל בימינו אלה מזייפין הקאפפע (וכן הפלפלין) דהיינו שעושין גרעינים מחמץ וצובעים אותו ירוק כמראה הקאפפע והדבר ידוע לרבים אזי צריך לבדוק אחר זה קודם פסח. וכן מה שקורין מושקיטניס יש בו חשש חימוץ גמור כי דרכו להיות נקבים וחלולים וסותמין בבצק והוא דבר ידוע לרבים. וכן מושקיט בליה מוכרין קודם פסח כי שורין אותו במי שעורין ואין לשנות ע\"ש:
ונוהגין במדינות אלו שלא לאכול צפורן. שקורין נעגליך וכרכום. שקורין זאפרי\"ן. לפי שבוחשין קמח עם מים ומזלפין על הכרכום בשעה שמייבשין אותן. והצפורן שורין אותן במי שעורים קודם שמייבשין אותו. ש\"ע התניא סי' תס\"ז סעי' כ\"א. ועי' יו\"ד ס\"ס קי\"ד שיש לאסור זאפרין כל השנה משום שמטילין בו בשר נבלת סום עשוי חוטין חיטין. ובם' ארחות חיים סי' תכ\"ז אות כ' כתב בשם ספר מאורי אור שכתב ראיתי מעשה בבית א\"א זצ\"ל שבדק היטב כרכום של יהודי רמאי הבא למכרו ובהרשאת פו\"מ לקחו והשליכו וגירשוהו. וכן בעשב הטע\"ה ירוק ושחור נוהגין איסור כי מערבים בו מבושלים שנתייבשו. וכל ירא שמים יזהר גם בקנמון אשר ראינו בעינינו הסוחרים משימין תוך יי\"ש של תבואה הנצרף בבשמים שקורין ליקער ומיד מייבשין אותו ע\"ש:
ועי' שע\"ת סי' תנ\"ג סק\"א דיש נוהגין היתר בטיי\"א שבאה מן התגרים אשר במדינות גידולם וגם הבקיאים מעידים שהוא כשר לפסח ע\"י שמכירים במראה וטעם וריח שיש הבדל ביין טיי\"א שנתבשלה ונתיבשה לבין טיי\"א הבאה כדרך גדילתם ולא שלט בה אור לבשלה כלל.", + "ובצנעה לת\"ח אין להחמיר. ומדברי המ\"א סי' תמ\"ז סק\"כ מוכח דמותר לאכול שום בפסח אם לא נחתך בסכין חמץ ע\"ש. ובספר שדי חמד סי' ו' אות ט' כתב בשם הרב שב יעקב שבהמשך הזמן דיבר עם כמה מורי הוראות ולא אחד בהם שידע טעם למנהג זה רק שמע שיש חשש שהעכומ\"ז שורין את השום בשכר ואין רוח חכמתו נוחה בשמועה זו שא\"כ לא הוי שתקו הפוסקים מלהודיע זאת דדוחק לומר שבזמננו נתחדש חשש זה. והביא דברי הפ\"מ הנ\"ל במ\"ש להתיר בצנעה. דהאוכל שאסור בפרהסיא אסור גם בצנעה. משום דהכי לא הוי הטעם משום חשדא רק משום שלא יבואו להקל ביותר גם בדבר שאינו מותר לכן כתב הרב פ\"מ דבצנעה מותר:" + ], + [ + "טעם. שנהגו שלא לאכול אורז ומיני קטניות בפסח כגון פולין ועדשים. משום דדגן מעשה קדירה וקטניות מעשה קדירה ובכמה מקומות עושים מהם קמח ובזה דומה לה' מיני דגן ויאמרו כשם שמותר לבשל אלו כך מותר לבשל ה' מיני דגן ולא ידעו שאלו באים לידי חימוץ ע\"כ גזרו הא אטו הא שמא יבאו לבשל בקדירה גם מיני דגן. מיהו אם נפל מהם תוך התבשיל אין אוסרין אותו. עי' לבוש סי' תנ\"ג סעיף א':", + "קונטרס אחרון
דומה לה' מיני דגן. בספר ארחות חיים סי' תנ\"ג סעי' א' אות ז' כתב בשם שד\"ח וז\"ל מין שקורין מאגנה*בס' מדרש תלפיות אות ד' כ' בשנת ש\"ן הי' שנת בצורת במדינת ביהם והי' איש עני אשר בנפשו יביא לחמו וצעקו לו בניו ללחם ופורש אין להם ויבך האיש בליל' ההוא ביגון ואנחה ויצעק אל ה' ויהי בבוקר ויצא בפחי נפש לחפור להביא משא חומר למכור. ויהי כאשר חפר מצא באדמה אפר ואבק לבן אשר לא ידע מה הוא ויביאה אל ביתו ויעש ממנו. תבשיל דייסא ויאפה ממנו לחם ויאכלו וישבעו ויודע הדבר וילכו שם לאלפים ולרבבות לקחת מן העפר לטרף ומזון בני ביתם וסיים שם ואמר בעל הספר גם אני ראיתי זאת העפר ולקחתי ממנו להיות לי למשמרתי: ובלשון טורקי קורין אותו קודריט אייל באסי. נראה דמותר לאוכלה בפסח כפי מה שהעיד הרב אבע\"ז בפ' בשלח שעוד היום יורדת מן השמים ברדת הטל בערי עראביסטאן ואינו עשוי בידי אדם והוא כמו שרף הנוטף מהאילנות ואין בו שייך חשש חימוץ כלל:" + ], + [ + "טעם. שחמץ אוסר תערובתו במשהו. משום דחמץ הוי דבר שיל\"מ ועוד דחמץ לא בדילי אינשי מיני' כולי שתא לפיכך החמירו עליו במשהו. עי' ב\"י סי' תמ\"ז:", + "קונטרס אחרון
החמירו עליו במשהו.*ואסרו במשהו אפי' בהנאה גם כל הכלים שנתבשל בהם תערובת משהו חמץ אסרו אבל א\"צ הגעלה ושבירה רק מותר להצניעם ולהשתמש בהם לאחר הפסח. דרך פקודיך: בספר דברי שאול חולין דף ל\"ז תירץ מה שהקשה בת הגאון מוהר\"ר יוקל ז\"ל על מה שאמז\"ל השתא בהמתן של צדיקים אין הקב\"ה מביא תקלה על ידן צדיקים עצמם לא כ\"ש וכתבו התוס' בכמה מקומות דעיקר היא במאכל איסור דאם כן האיך כתב האריז\"ל דמי שנזהר ממשהו חמץ מובטח שלא יבא חטא לידו והא אין הקב\"ה מביא תקלה ובלי ספק הצדיקים לא אכלו משהו חמץ והרי כתיב כי אדם אין צדיק בארץ כו'. ותירץ דבאמת משהו חמץ אין בו בעצם איסור רק משום דלא מבדל מיניה גזרו אף במשהו או משום דהוי דבר שיש לו מתירין ולכל הטעמים בעצם המאכל אין בו איסור דבטל בשישים רק דגזרו ע\"ז ובכה\"ג לא שייך דאין הקב\"ה מביא תקלה דזה דוקא במאכל איסור. ועוד דבחמץ אין איסור בעצמותו רק דהזמן גורם האיסור:
ובספר אגרא דפרקא אות נ\"ד פי' בשם ספר ע\"מ ח\"א פי\"ג כי אדם אין צדיק בארץ אשר יעשה טוב ולא יחטא. אש\"ר יעש\"ה טו\"ב מיותר אך הפי' הוא שאפי' במעשה המצות שלנו יש בהם כמה וכמה חסרונות. וז\"ש שאין צדיק אשר יעשה מעשה הטוב בלא חטא וחסרון ע\"כ. וכתב וכך קבלנו מתלמידי דודי זקני הרב הקדוש מוהר\"ר אלימלך זציק\"ל שאמר שע\"כ במעשה של הנברא מוכרח להיות חסרון כי רק הבורא הוא השלם וכשמעיין האדם בעבודה ותורה ומצות שעושה ואינו מוצא בה חסרון בודאי הוא שכל אותה המעשה לא טוב הוא עכ\"ל:" + ], + [ + "עוד טעם שחמץ אסור במשהו. משום דאז ולא יכלו להתמהמה אף משהו דכבר היו במ\"ט שערי טומאה.*ראוי לאדם למעט באכילת מצה אף שהוא שמירה משעת קצירה כי אינך יודע איזה מהן יכשר ממשהו חמץ בשעת אפיה ותפק לרעב נפשך בשאר מאכלים ובמיני לפתן. גם נהגו יראים ושלמים שאין אוכלים מצה שבא עליה מים אחר אפייתה. יוש\"ה שער ט': ישמח משה פ' בא: ", + "קונטרס אחרון
מים אחר אפייתה. יש אנשי מעשה שמחמירין על עצמם ואין אוכלים שום מצה שרוי' או מבושלת במים שחוששין שמא נשאר בה מעט קמח שלא נילוש ויתחמץ עכשיו ע\"י השרוי' או הבישול. ולא מהני בזה מה שנקלה באור דהמצה מפסקת בין האור ובין הקמח. עי' שערי תשובה סי' ת\"ס סק\"י שהאריך בזה:
וכן הוא בש\"ע הרב ח\"ג שו\"ת סי' ו'. ובספר אשל אברהם מהד\"ת סי' תס\"ג מלמד זכות על הנוהגים לבשל קמח ממצה טחונה במים וכן חתיכות מצות גם העבות וסיים דגם המחמירים ע\"ע ואינם אוכלים שום מצה מפוררת או מבושלת או מטוגנת כלל ואוכלים מצה שרוי' במרק באחרון של פסח וכן אוכלים מה שקורין קניידליך כי בדרבנן יו\"ט שני לכ\"ע אין מדחס\"י להחמיר בחששות רחוקות:
עוד כתב פירורי מצה בתבשיל לנזהרים עכ\"פ מהדק העולה באפי' אין חשש קמח. ובצונן אין חשש בפירור ע\"ש:" + ], + [ + "טעם שהש\"ץ מתחיל האל בתעצומות בכל השלש רגלים. מפני שהם זכר ליציאת מצרים המורים על תעצומות עוזו ויכולתו הגדולה. לבוש סי' תפ\"ח סעי' א':" + ], + [ + "טעם. שאין אומרים י\"ג מדות ורבש\"ע בשעת הוצאת ס\"ת כשחל יו\"ט בשבת משום שיש בו איסור תחנה בשבת משא\"כ בי\"ט דלא קפדו כולי האי. עי' מ\"א סי' קכ\"ח סק\"ע וע\"ל סעי' תשנ\"ט:" + ], + [ + "טעם. שמכריזין בשמיני עצרת קודם מוסף משיב הרוח ומוריד הגשם ואין מכריזין בתפלת מוסף ביום הראשון של פסח שלא לומר משיב הרוח. מפני שנראה כאלו ממאנים בגשמים. אבל במקומות שאומרים מוריד הטל בימות החמה מבריז השמש בי\"ט ראשון של פסח מוריד הטל.*ובספר מנחם ציון להרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מרימנוב זצוק\"ל כתב דבפסח אין מכריזין לפסוק ולהתחיל מוריד הטל. וכתב טעם לדבריו על מה שאין צריכין להכריז ע\"ש: ואז פוסקין גם הציבור בתפלת מוסף להזכיר גשם. לבוש סי' קי\"ד סעי' ג' ועי' לעיל סעי' שי\"ח וסעי' שס\"ד וע\"ל סעי' פ\"ו בהשמטות:" + ], + [ + "טעם. שהש\"ץ לובש את הקיטי\"ל בתפלת טל ביום א' דפסח ובתפלת גשם בשמיני עצרת ובר\"ה ובהו\"ר. לשבר את לבו ולעוררו על הכוונה שבהם מתפללין על חיי בני ומזוני:" + ], + [ + "טעם. שקורין ברכת הגשם והטל כי כן הוא הדרך כשאדם נוסע לדרך מתיירא לנפשו פן יבוא לידי אנשים רשעים שלא יכירו ערכו ובהתל באנוש יהתלו בו אזי הולך אצל איש צדיק קודם נסיעתו שיברך אותו שהשי\"ת יצליח דרכו אשר הוא הולך לבל יתעללו בו אנשים רשעים כן הוא הדבר הגשם והטל הולך לכל העולם ולכל האומות. והנה רוצים לבל יבגדו על ידם הרשעים אוה\"ע ע\"כ הולכים בתחילה אל ישראל עם קרובו שיברכו אותם שיזדמן טובתם רק לישראל הקדושים. אגרא דכלה פ' לך בשם הרב הצדיק הקדוש מהרמ\"מ מרימנאב זצוק\"ל:" + ], + [ + "טעם. שמתחילין לומר משיב הרוח ומוריד הגשם בתפלת מוסף של יום שמיני של חג הסוכות ומוריד הטל מתחילין לומר בתפלת מוסף של יו\"ט הראשון של פסח. מפני שהטל סי' יפה לעולם ויצאו כל המועדים בטל. והא דאין אומרים אותו בליל א' של פסח. דלית כל עמא תמן שהן טרודין במלאכתן או בעסקי מצה ומרור ונמצא אחד מזכיר ואחד שאינו מזכיר ויהי' שני אגודות.", + "וטעם. שא\"א מוריד הטל בשחרית כיון דאתי למטעי' לשנה הבאה שיהי' סבור שהזכירו מערב לכך מתחילין לומר מוריד הטל בתפלת מוסף של יו\"ט הראשון של פסח. אבודרהם:" + ], + [ + "עוד טעם. שמתחילין לומר משיב הרוח ומוריד הגשם בתפלת מוסף של יום שמיני של חג הסוכות ומוריד הטל מתחילין לומר בתפלת מוסף של יו\"ט ראשין של פסח. כי אז אוצרות של טללים נפתחים כדמוכח בפרקי ר\"א פ' ל\"ב דאמר התם הגיע ליל יו\"ט הראשון של פסח קרא יצחק לבנו עשו הגדול ואמר לו בני הלילה הזה אוצרות טללים נפתחות כו' עשה לי מטעמים כדי שאברכך. ואומרים גשם בשמיני עצרת דחג דאז נדונין על המים לכן מתפללין עליו. מטה משה אות תתקע\"א ועי' ליקוטים סעי' ק\"י:" + ], + [ + "טעם. שהש\"צ אומר אלקינו ואלקי אבותינו עד כהנים בלחש לפי שר\"ת כתב דשהכהנים נושאין כפיהם אין הש\"צ אומר או\"א ברכינו בברכה וכו' אלא מיד כשיסיים מודים קורא החזן כהנים ור\"י כתב דגם כשהכהנים נושאין כפיהם נכון לומר וכדי שלא לשנות המנהג יש להש\"צ לומר או\"א עד שמגיע לכהנים בלחש ואומר בקול רם כהנים ומסיים עם קדושיך כאמור בלחש. הגהות מימון פי\"ד מהלכות תפלה. ועי' טור סי' קכ\"ח וב\"י שם:" + ], + [ + "טעם. שאין נושאין כפיהם אלא ביו\"ט. לפי שהרגלים הם ימי דין כמ\"ש רז\"ל (ר\"ה דף ט\"ו) בארבעה פרקים העולם נידון וכו' ואז הוא עת מסי' פתקין כל אחד בדידיה. וידוע דקודם מסי' הפתקין יתכן לחזור ולהפכו לטוב. ולכך הכהנים נושאים כפיהם ויהפוך ד' הקללה לברכה.*ולשון חז\"ל לעלות לדוכן וכן הוא לשונות כל הפוסקים ז\"ל וכן הוא לשון הבריות. על שם הדוכן. והוא עליה מסוימת שם שיש בה זכרון מהמעלות שהי' בבית המקדש תובב\"א לכהנים ולוים וכתיב בתורה הק' בהעלותך. על שם מעלה שהי' לפני המנורה שהי' הכהן עומד עליה. ונכון שתהי' גבוה ג' טפחים ובדיעבד ובפרט במקובצים עשרה באיזה בית דירה שאין שם שום מדריגה לעלות רק עומדים על הקרקע פשיטא שאין קפידא בזה. אך לכתחלה מצוה מן המובחר לעלות על מדריגה וכשיש כהנים הרבה נראה כל שקצתם עולים על מדריגה די. וכן ב' או אולי גם א' די בו לעלות גם למדת חסידות. אשל אברהם סי' קכ\"ח: ישמח משה פ' נשא:", + "קונטרס אחרון
הכהן עומד עליה. ובספר זכרון כתב מה שאנחנו קורין דוכן יש אומרים שם איצטבא שהוא לשון בימה לפי שהכהנים עומדים במקום גבוה. וי\"א שהוא על פי תרגום על פסוק שאו ידיכם קודש. טולי ידיכון כהניא על דוכן קודשא:" + ], + [ + "טעם. המנהג רוב המקומות עב\"י למנוע דוכן ביו\"ט וי\"כ שחל בשבת. משום נטילה שקודם ברכה שהוא מפורש בש\"ס ובזוה\"ק והיא חיוב יותר מטבילה ושייך בה שמא יעבור ד\"א ברשות הרבים המים וכלי לנטילה וכדאשכחן שעי\"ז מנעו חז\"ל לשופר ולולב בש\"ק אם דהם הכרחיים. ברכות דוד להרב הצדיק הקדוש אבד\"ק בוטשאטש זצוק\"ל פ' לך." + ], + [ + "טעם. שנכתבה שמחה בחג שבועות ובחג הסוכות ולא בפסח. לפי שבו טבעו מצרים בים ולפיכך נכתבו ב' שמחות בסוכות א' לעצמו וא' לחג המצות תניא רבתי סי' נ\"ז בשם אגדה:" + ], + [ + "טעם. שצוה הקב\"ה לספור את העומר. מפני שהעולם בצער מפסח עד שבועות על התבואות ועל האילנות כדאיתא פ\"ק דראש השנה תניא אמר ר\"י מפני מה אמרה תורה הביאו עומר בפסח כדי שתתברך לכם תבואה שבשדות. ומפני מה אמרה תורה הביאו שתי הלחם בעצרת כדי שיתברכו לכם פירות אילן. ומפני מה אמרה תורה נסכו לפני מים בחג כדי שיתברכו לכם גשמי שנה כו' ולפיכך צוה הקב\"ה לספור ימים אלו כדי שנזכור צער העולם ולשוב לו בלב שלם ולהתחנן לפניו לרחם עלינו ועל הבריות ועל הארץ שיהי' התבואות. כתקנה שהם סבת חיינו שאם אין קמח אין תורה. אבודרהם:" + ], + [ + "עוד טעם. מפני שכל אחד מישראל הי' עסוק בקציר שלו והיו מפוזרים כל א' בגרנו וצוה למנות כדי שלא ישכחו זמן עלייתם לרגל.*ואם שכח לברך ולספור באחד מן הימים לא יספור משם ואילך בברכה. דספירת שבעה שבועות תמימות בעינן והאי ליכא דהא חסר חד יומא וסופר שאר הימים בלא ברכה. אבל אם נזכר ביום מחרתו יספור ביום בלא ברכה ומשם ואילך כל הימים בברכה דאקרי שפיר תמימות הואיל ולא דילג לספור אחד מן הימים לגמרי. לבוש סי' תפ\"ט סעי' ח':
ובספר התניא סי' נ' כתב וז\"ל מצאתי לגאונים ז\"ל מאן דאשתלי ולא בריך על ספירת העומר לילה הראשון מברך בליל שני ואומר דאיתמל הוה חד בעומרא ויומא דין תרין בעומרא ואי משום תמימות בשבועי הוא דאיתמר דאמרינן מצוה לממני יומא ומצוה לממני שבועי. ועוד כיון דקא מני שני ושלישי לא נפיק מכלל תמימות ע\"ש:
וה\"ר דוד אבודרהם כתב וז\"ל וכתב בה\"ג שאם הפסיק יום א' ולא ספר שוב אינו סופר משום דבעינן תמימות. ואינו נראה לר\"י דכל לילה ולילה מצוה בפני עצמה היא. וכן כתב הרא\"ש אם לא ספר בלילה לא יספור ביום בברכה אבל בלא ברכה הרשות בידו. ואם שכח ולא מנה לא בלילה ולא ביום ימנה בלילה של אחריו ויאמר היום כך ואתמול כך בברכ' אחת כי ספירת ימים אין מעכבות זו את זו ע\"ש: שם:", + "קונטרס אחרון
בלא ברכה. ובספר ברכי יוסף סי' תפ\"ט אות י\"ט כתב בשם הרב מקראי קודש דאם שכח לספור יכול לעבור לפני התיבה ולברך ולספור להוציא אחרים ע\"ש. ועי' חק יוסף שם ס\"ק י\"ז שגם דעתו כן הוא. ועי' שערי תשובה שם סק\"כ. ועי' פר\"ח שם סעי' ח':
ובספר ארחות חיים שם אות ח' כ' בשם ס' מאורי אור על מש\"כ באו\"ח שם סעי' א' דביום הראשון אומר היום יום אחד. דמסתברא שאם אמר יום ראשון יום שני וכו' שיוצא. ואדרבה ניחא לשון ראשון בהתחלת היום. דיום א' משמע למחר. כמו ויהי ערב ויהי בוקר יום אחד. ונראה דנקטי ימי הבריאה שנזכר יום אחד ומיוסד על התורה מזוקק שבעתים מ\"ט שערי בינה. וכמו מ\"ט ימי הספירה וסגי ברמז חד עכ\"ל:
אם טעה הש\"צ בספירה והזכירו אחר לומר כהוגן אם האחר לא אמר היום כך וכך. רק כך וכך יכול לספור בברכה אבל אם אמר היום כך וכך חוזר לספור בלא ברכה. מ\"א סי' תפ\"ט סק\"ט: " + ], + [ + "טעם. שאין מברכין זמן אספירה. לפי דליכא שמחה והנאה בדבר. חק יעקב סי' תפ\"ט ס\"ק ז'. ועי' כל בו. וע\"ל סעי' תר\"ב:" + ], + [ + "עוד טעם. שאין מברכין זמן אספירה משום דשמא ישכח יום א' ונמצא ברכה לבטלה. מט\"מ סי' תרס\"ט בשם מהר\"ם מ\"ץ:" + ], + [ + "עוד טעם. כי אין התשוקה על הימים הנספרים רק על היום שאחר ימי הספירה אז מברכין שהחיינו וקימנו והגיענו לזה\"ז כי כל ימי הספירה היינו סופרים ומצפים ליום הנכבד והנחשק ההוא. בני יששכר בשם הרב הצדיק הקדוש מוהר\"ר פנחם מקארעץ זצוק\"ל:" + ], + [ + "עוד טעם. משום דכל מצוה שהוא הכנה למצוה אחרת תקנו שיברך שהחיינו על העקרית הלכך ספירת העומר היא הכנה לעצרת ומברך על השבועות ועולה לכאן ולכאן מאחר שנגמרה המצוה היא סוף ותשלים הספירה. פחד יצחק אות ע' בשם הרדב\"ז.", + "עוד טעם. לפי שמצוה זו היא זכר לחורבן ויש בה עגמת נפש. שם בשם הרשב\"א." + ], + [ + "טעם. שיש נוהגין לספור ספירת העומר בליל שני של פסח אחר הסדר דאם יספור קודם הסדר א\"כ עושיהו חול והאיך יסדור אח\"כ הסדר. והוי תרתי דסתרי אהדדי. שערי בינה:" + ], + [ + "טעם. שאין אנו סופרים ב' ספירות מספק כמו שאנו עושים ב' יו\"ט מספק. מפני שאין להחמיר כ\"כ כיון שאינו אלא זכר למקדש. ועוד שאם נמנה יום אחד יותר יגיע יום מ\"ט ביו\"ט של עצרת ואתי לזלזולי בי'. אבודרהם. (ונ\"ל עוד טעם שאם נמנה יום אחד שני פעמים יצטרך למנות ביום השלישי היום יום שני ושמא יום הראשון הי' העיקר נמצא שצריך לברך ולמנות ביום השלישי היום יום שלישי לעומר וכן כל הימים). ועי' כל בו דעכשיו בזמן הזה אחרי שאין הספירה אלא זכר למקדש אין להקפיד שיהא ודאי לילה ע\"ש:" + ], + [ + "טעם. שבליל שבת וליל יו\"ט מברכין וסופרים ספירת העומר אחר קידוש בבית הכנסת. משום דמקדמי' שבת כל מאי דאפשר. אבל בביתו יספור קודם קידוש. דהא אסור לאכול קודם ספירה. מ\"א סי' תפ\"ט ס\"ק י\"ד ובמוצ\"ש ויו\"ט סופרים קודם הבדלה אחר קדיש תתקבל קודם ויתן לך. משום דאפוקי יומא מאחרין ליה כמו דאפשר. מ\"א שם ס\"ק ט\"ו ועי' פ\"מ שם:", + "קונטרס אחרון
אחר קידוש בביהכ\"נ. ואם חל יום אחרון של פסח ביום א' שאז מקדשין ומבדילין בפעם אחת יש לספור קודם קידוש. תרומת הדשן. ופעם אחת הקדימו לב\"ה ואחר תפלת ערבית ברכו על הספירה ולא בירך רבינו יהודא עמהם והראב\"ן הי' סופר בע\"ש כשמקדימין לב\"ה מבעוד יום אבל לא בשאר הימים. הגהות מנהגים:" + ], + [ + "טעם. שאומרים יהי רצון אחר הספירה. משום שעכשיו ספירה מדרבנן הואיל ואין בהמ\"ק קיים ע\"כ אנו אומרים יה\"ר שיבנה בהמ\"ק ואז יהי' מן התורה ונקיים מצותיו. מטה משה אות תרס\"ז. כתב בשל\"ה שיש לעשות ביום שני בסעודה איזה דבר זכר לסעודת אסתר שביום ההוא נתלה המן:", + "קונטרס אחרון
ויקיים מצותיו. וטעם. שהנהיגו קדמונינו לומר בכל לילה אחרי הספירה המזמור אלהי\"ם יחננ\"ו כו'. כי יש בזה המזמור ז' פסוקים כנגד הז' שבועות. ומ\"ט תיבות כנגד הימים. באר מרים:" + ], + [ + "טעם. שאומרים הלל בדילוג בחה\"מ של פסח. מפני שבז' של פסח נטבעו המצריים אמר הקב\"ה מעשי ידי טובעים בים ואתם אומרים שירה.*ובשם הרב הצדיק הקדוש רבי ר' שמעלקי מניקלשפורג זצוק\"ל על מה שאמרז\"ל (סנהדרין ל\"ט) בשעת קריעת ים סוף בקשו מלאכי השרת לומר שירה לפני הקב\"ה אמר להן הקב\"ה מעשה ידי טובעין בים ואתם אומרים שירה לפני. דהנה כתב בחיל סנחרב שהקב\"ה פתח אזניהם ושמעו השירה של חיות הקודש ופרחו נשמתן. והנה גם כאן בקי\"ס בקשו מלאכי השרת לומר שירה שישמעו המצרים את השיר' ותפרח נשמתן. אמר הקב\"ה מעשה ידי טבעו בים. היינו התינוקות שהושלכו ליאור. ואתם אומרים שירה. הלא צריך להיות מדה כנגד מדה לכן מוכרחין שיטבעו בים:
ובספר נחלת יעקב מהרב הצדיק הקדוש מליסא זצ\"ל פי' הפסוק וברוח אפיך וגו' נצבו כמו נד נוזלים וגו' כלומר שכל המימות שבעולם שהולכין אל הים לא היו יכולין לילך מחמת שהוגבהו מי הים ונערמו ונעשו כמו ערמה וממילא לא היו יכולין מימי הנהרות ליפול אל הים ולכך נצבו כמו נד כל הנהרות שבכל העולם ועי\"ז נתקדש שמו בכל העולם:
ובספר אמרי שפר פי' הפסוק ויאמר אלקים יקוו המים וגו'. הנה אומרו ותראה היבשה מיותר דמילתא דפשיטא דאם יסתלקו המים משם יהי' נראה היבשה. אך הכוונה דהנה אמרו חז\"ל וישב הים לאיתנו לתנאי הראשון שתנאי התנה הקב\"ה עם הים להיות נקרע לפני בני ישראל. והיכן מצינו תנאי זה מרומז. אבל בפסוק זה הוא מרומז וזה שאמר הקב\"ה להמים שאני מצווה שיקוו המים אל מקום אחד ואעפ\"כ אף שיהי' במקום אחד מ\"מ אני מתנה תנאי ?ותראה היבשה בשום זמן שנצטרך יהי' נראה היבשה במקום הים וכן הוא אומר ובנ\"י הלכו ביבש' בתוך הים: וכיון שבז' אין גומרין אותו ע\"כ גם בחה\"מ אין גומרין אותו שלא יהא עדיף מיו\"ט האחרון. ט\"ז סי' ת\"צ ס\"ק ג':", + "קונטרס אחרון
ע\"כ גם בחוה\"מ אין גומרין אותו. ובשם הגאון הקדוש מוהר\"ר שמשון מאוסטרפאלי זצוק\"ל וז\"ל רבים וכן שלימים שאלו את פי והם תושבי ק\"ק לובלין ע\"פ כתב מ\"ש במדרש הנעלם על פסוק שנים שנים באו אל נח אל התיבה. אילין אינון יומין דמשלימין בהון הלל הגדול ע\"כ המדרש. והמדרש הזה נעלם מאוד. וכתבתי לע\"ד החלושה והקלושה הלא כבר נתנו סי' להשלמת הלל שסימנו בבט\"ח ר\"ל ב' ימים של פסח. ב' ימים של שבועות. ט' ימים של סוכות. ח' ימים של חנוכה. ואמרי' בעלמא כל אלין רמזה לנו הקב\"ה באורייתא והיכן רמיזא. ונראה שכאן הוא רמוז שני\"ם שני\"ם בא\"ו א\"ל נ\"ח. ור\"ל שני\"ם שני\"ם דכפל קרא רומז לב' ימים דפסח ולב' ימים דשבועות בא\"ו מספרו ט' רומז לט' ימי הסוכות א\"ל נ\"ח מספרו ממש חנוכה באלו הימים משלימין הלל. וע\"ל בהשמטה לסעי' שמ\"א בד\"ה ונוהגין:" + ], + [ + "טעם דבין בשבת חה\"מ פסח ובין בשבת חה\"מ סוכות קורין ראה. לפי שיש בפ' פסל מצות שבת ורגלים וח\"ה דכתיב בה את חג המצות תשמור ומקרא זה ילפינן איסור מלאכה בחה\"מ במס' חגיגה אלא לפי שבשבת צריכים לקרות ז' גברי לכן מתחילים מראה אתה. מחצית השקל שם: " + ], + [ + "טעם. שבחוה\"מ פסח בשבת בהפטרה מסיימין מקדש השבת בלבד ואין מזכירין פסח לא באמצע ולא בחתימה. משום דאלמלא שבת אין הפטרה בחה\"מ. ט\"ז שם ס\"ק ה'. אבל בשבת בחה\"מ של סוכות מסיים והזמנים. משום דחלוקים במוספין חמיר טפי. מ\"א שם ס\"ק ח':" + ], + [ + "עוד טעם. לפי שבשבת חה\"מ דסוכות מוציאין ב' ס\"ת מה שאין עושין כן כל שאר ימי חה\"מ דסוכות דאין מוציאין רק אחת. ובפסח אינו מוציאין בשבת של ח\"ה יותר משאר ימים דמוציאין כל יום ב' ס\"ת. מטה משה אות תרע\"ז ומפטירין בחה\"מ של פסח היתה עלי. כי תחיית המתים עתידה להיות בניסן ונצחון גוג ומגוג בתשרי ע\"כ מפטירין בניסן העצמות היבשות ובתשרי ביום בוא גוג. טור שם:" + ], + [ + "טעם. שנוהגים לומר שיר השירים בשבת של חה\"מ. מפני שמפורש בו ענין יציאת מצרים. ובסוכות קהלת. מפני שהם ימי שמחה וכתיב בקהלת ולשמחה מה זו עושה. ובשבועות רות. דאיתא בילקוט רות רמז תתקצ\"ו מה ענין רות אצל עצרת שנקראת בזמן מתן תורה ללמדך שלא נתנה תורה אלא ע\"י יסורין ועוני כו'. מ\"א סי' ת\"צ ס\"ק ח'. ונוהגין לומר ביום ב' דשבועות כי עיקר נתינת התורה בז' הי'. עי' מ\"א ר\"ס תצ\"ד ופ\"מ סי' ת\"צ סק\"ח:", + "קונטרס אחרון
שיר השירים בשבת של חוה\"מ.*בספר מעשה רב להגר\"א אות קע\"ד כתב שהי' מקפיד על הנוהג בחוה\"מ מנהג חול כמו האומרים במוצאי יו\"ט לחוה\"מ (גוט וואך) ע\"כ. ושמעתי אומרים מועד טוב. ואם חל אחרון של פסח בשבת אז אומר בו שיר השירים. וכן אם חל שמיני של סוכות בשבת אז אומר בו קהלת. הגהות מנהגים:", + "ביום ג' שהוא א' של חוה\"מ קורין קדש. וביום ב' של חוה\"מ קורין אם כסף תלוה. ביום ג' של חוה\"מ קורין פסל לך. ביום ד' של חוה\"מ קורין במדבר סיני שבפ' בהעלותך. ושבת של חוה\"מ לעולם קורין פ' פסל לך אפי' הוא יום א' של חוה\"מ ואפי' בחוה\"מ של סוכות. לפי שבפ' זו יש בה ג\"כ מענין שבת וגם מענין חוה\"מ שנא' שם את חג המצות תשמור שבעת ימים מכאן למדו חכמים לאסור בעשיית מלאכה בחוה\"מ. אלא שבשבת מתחילין מן ראה אתה כדי שיוכלו לקרות ז' קרואים. כ\"א כשחל פסח ביום ה' שאז קורין בשבת שהוא יום א' של חוה\"מ פ' ראה אתה שהיא פסל. קורין ביום ב'. ג'. ד'. קדש. בכספא. במדברא.
ואם טעה והחליף פ' יום א' מהם בפרשת יום חבירו יצא כמו שנתבאר בסי' ס\"ד לענין סדר פרשיות של ק\"ש. ש\"ע הרב סי' ת\"צ סעי' ח' ט':
ועי' פ\"מ שם סק\"ג דכתב וז\"ל עפר\"ח בשם הריק\"ש ז\"ל אם טעה ושינה הסדר קורין ביום שלאחריו פ' שדילג כמו שמע והי' בסי' ס\"ד והיינו בד' ימי חוה\"מ. ומשמע הא ביו\"ט אם טעה וקרא בא' שור או כו' קורא בשני ג\"כ שור כו' וא\"י למה:
ובספר ארחות חיים שם אות ו' כ' בשם ספר יפה ללב בעובדא שקרה בביהמ\"ד בשנה שחל פסח ביום ה' שקראו ביום א' של חוה\"מ שחל להיות בשבת פסל. וביום א' מהשבוע שהוא יום ב' של חוה\"מ קראו בכספא במקום קדש כסדר שאר שנים שחל פסח בשאר הימים חוץ מיום ה'. וגם ביום של אחריו יום ג' מחוה\"מ עמדו בטעותם וחזרו וקראו פסל כשאר שנים שקורין פסל ביום ג' דחוה\"מ והשאלה אם קורין ביום הששי של חג שהוא יום ד' דחוה\"מ קדש שלא קראו כלל עם במדברא שהוא מסדר היום. והעלה שם שיקראו במדברא לבד. ופ' קדש אין לה חשלומין. וסיים דטוב ונכון שאחר גמר הקריאה בס\"ת בסדר חובת היום שהוא במדברא וגללו את הס\"ת יקראו פ' קדש בחומש שלא לאבד קריאתו מכל וכל מיחידי הקהל ההוא:", + "כי עיקר נתינת התורה בז' הי'. בספר קדושת לוי תירוץ על מה שהק' המ\"א סי' תצ\"ד דהאיך אנו אומרים בשבועות זמן מתן תורתינו הרי קיי\"ל דבשבעה בסיון נתנה התורה. משום דעיקר היה ההכנה והקולות וברקים דהי' ביום ששי בסיון וזה נקרא אצלינו מתן תורה:" + ], + [ + "עוד טעם. שנהגו לקרות בחג המצות שיר השירים. מפני שהוא מדבר מגאולת מצרים שהוא תחלת שעבודן של ישראל וגאולתן ראשונה שנאמר לסוסתי ברכבי פרעה. וגם בחג השבועות נהגו לקרות רות. מפני שכתוב בו בתחלת קציר שעורים והוא זמן הקציר. ועוד טעם אחר. לפי שאבותינו לא קבלו את התורה ולא נכנסו לברית אלא במילה וטבילה והרצאת דמים כדאיתא בפ' החולץ. ורות גם הוא נתגיירה כדאיתא בפ' החולץ. וגם בשמיני חג עצרת נהגו לקרות קהלת. מפני שכתוב בו תן חלק לשבעה וגם לשמונה. אלו שבעת ימי החג ושמיני חג עצרת ר\"ל לפי שהוא חג האסיף להזהיר על תרומות ומעשרות ונדרים שלא לעבור עליהם בבל תאחר בשלש רגלים. ועוד טעם אחר. כי שלמ\"ה בחג אמרו בהקהל כמו שכתוב במועד שנת השמטה ובחג הסוכות בבא כל ישראל לראות וגו' הקהל את העם האנשים והנשים הטף. וגו' וכתיב ויקהלו אל המלך שלמה בירח האיתנים בחג וגו' ואז אמרו בהקהל להוכיח את ישראל ע\"כ יתכן לאמרו בחג. אבודרהם. ועי' לקמן סעי' תרי\"ט ועי' ליקוטים סעי' ק\"ח:" + ], + [ + "טעם. דאם חל יו\"ט בשבת אין חותמים אחר מגן אבות בהזמנים. משום שהרי אם אין שבת אין אומרים מגן אבות ביו\"ט וא\"כ למה יזכור של יו\"ט בברכה זו שאינה באה בשביל יו\"ט. מס' שבת דף כ\"ד ע\"ב:" + ], + [ + "טעם. שמזכירין נשמות באחרון של ימים טובים. לפי שאחת מעשרה ניסים שהיו במקדש הוא שכל ישראל היו נכנסים לבית המדרש ג\"פ בשנה בחג המצות. ובחנ השבועות. ובחג הסוכות. והיו עומדים צפופים ומשתחוים רווחים וזה הי' נגד טבע והענין הוא כך כי כל רגל ורגל היו באים נשמת אברהם יצחק ויעקב לבהמ\"ק של מעלה עם כל נשמת הצדיקים והמקדש של מטה הי' מסתלק והי' הבהמ\"ק של מעלה יורדת למטה*בספר זרע קודש להרב הצדיק הקדוש מראפטשיץ זצוק\"ל (תצא) כתב על משארז\"ל שלעתיד יהי' יורד משמים ביהמ\"ק בנין בנוי בשלימות. להבין למה זה ירד בנוי ולא ישלח מלאכים לעוה\"ז לבנות כאן. רק הדבר שכביכול ית' בונה ירושלים בבחי' הזאת בהסתר מאד משום מלאך ושרף רק עין לא ראתה אלקים זולתיך. וביהמ\"ק שלעתיד יהי' בלי שיעור וערך ומכל שורה ושורה של הבנין ומכל לבינה ולבינה יתנוצץ ויאיר אור המצוה שנבנה עי\"ז ויתנוצץ ויאיר בכ\"א אותיות אנכי ה' אלהיך: ומקדש של מעלה הוא רוחני ולכן הי' יכול לקבל כל כלל ישראל ולכן עכשיו שחרב הבית בעינינו צריכין אנו להזכיר נשמות אבותינו הקדושים בכל רגל ורגל כדי שיהיה זכותם עומדת לנו ולזרעינו לעד אמן. קב הישר פ' פ\"ו בשם מהר\"י ז\"ל. וכשמזכיר נשמות לא יאמר בעבור שאני נודר צדקה בעד הזכרת נשמתם (רק יאמר בעבור שאתן כו') שמא ח\"ו יעכב בתשלומי הנדר שנדר ואז יהפך אליו אותו הנשמה שנדר צדקה בעבורו למקטרג. שם:", + "קונטרס אחרון
ובחג הסוכות. כתב לו ידי\"נ הרב הה\"ג בנש\"ק מו\"ה צבי יחזקאל מיכלזאהן שליט\"א אבד\"ק פלונסק בשם אדמו\"ר הגה\"ק בעל שפת אמת זצ\"ל. טעם. שלא נתחייבו ישראל לעלות לרגל ביו\"ט דר\"ה. עפ\"י מה שאמז\"ל (ר\"ה כ\"ו ע\"א) בשופר כיון דלזכרון הוא כבפנים דמי. א\"כ בכל מקום שהיו בנ\"י שרויין ע\"י מצות שופר היו כבפנים ולא הוצרכו לעלות לרגל להיות בפנים. כיון דגם בחוץ הוי כבפנים כיון דלזכרון הוא:", + "והמקדש של מטה הי' מסתלק. בספר דברי יחזקאל פי' מה שאומרים בסליחות העיר הקודש והמחוזות הי' לחרפה ולביזות וכל מחמדי' טבועות וגנוזות כו' עפ\"י מ\"ש מוח\"ז הגאון הקדוש מאוהל זלה\"ה ע\"פ (תהלים ע\"ד) שלחו באש מקדשיך ולארץ חללו משכן שמך. דבהמ\"ק נשתלח באש לשמים ורק לארץ. למראה עיני הבשר חללו משכן שמך. שהי' נראה לעינים ששרפו אותו. וזה פי' העיר הקודש והמחוזות הי' לחרפה ולביזות לעיני בשר. ובאמת וכל מחמדיה טבועות וגנוזות שנגנז הכל.*בספר ילקוט ראובני (תרומה) כתב בשם מדרש דהארזים של שלמה הי' בבהמ\"ק עושים פירות מהם היתה פרנסה לפרחי כהונה עד שעמד מנשה והכניס צלם בהיכל ויבשי הפירות. ואין לנו שיור רק התורה הזאת. היינו דבמה נוכל לזכות שיחזיר לנו הקב\"ה הכל. הוא ע\"י התורה כשנקיים התורה יחזירם לנו הבורא ית\"ש:
ובספר ייטב לב (אמור) כתב בשם עשרה מאמרות להרמ\"ע ז\"ל דאם למטה נחרב. שלמעלה קיים. ובו מיכאל עומד ומקריב קרבנות ונפשות*במדרש הנעלם (נח) כ' על מה שכתכ שם דאם הנשמה זכתה לעלות יותר אזי נכנסת בפתח השלישי כו' ומשבחת להקב\"ה בבית המקדש של מעלה ומיכאל שר הגדול שהוא כהן לאל עליון מקריב הנשמה זו לקרבן אמר ר' חייא הקרבה זו איני באה כשאר התרבות. אלא כאדם המקריב דורון לפני המלך: . ופנחס מזרע אהרן הוא אליהו עודנו מקריב תמידין כסדרן בכל יום ע\"ש:
ומקובלני ממוזלה\"ה בעל המחבר ספר ישמח משה ותשובת השיב משה כי פעם אחת אחר שסיים תפלת י\"ח עלה בלבו להתפלל לראות הדבר הנ\"ל האמור בעשרה מאמרות. ועם לבבו אמר אולי קיימא לי שעתא ואזכה לראותו. ותיכף התפלל על זה ומילא ה' שאלתו וראה עין בעין את אליהו מלובש בבגדי כהונה עומד ומקריב התמיד כסדרו. ודבריו הללו נודעו לרבים עכ\"ל:
כתב הפרמ\"ג סי' תקס\"א סק\"א שמעתי מאדוני אבי הרב ז\"ל שאמר כמדומה בשם החסיד ר' גרשון קוטבר ז\"ל שבא לירושלים וראה בשלותה עמים יושבים בה ובכה ואמר שזה שאומרים בראותו כל עיר (ירושלים של מטה) על תלה בנויה ועיר ה' מושפלת ירושלים של מעלה כו'. שם ניכר החורבן ודוממים כו':
ובספר ייטב לב (במדבר) כתב בשם מדרש דלעתיד יהיה ביהמ\"ק גדול כירושלים בעוה\"ז. והטעם. מפני שיחובר למקדש בהכ\"נ ובהמ\"ד שבחו\"ל:", + "בעבור שאתן. ובענין נדרים ונדבות בנוד ר. אם צריך ליתן מעות חדשים או די בישנים. דבר זה תלוי בכוונת הנודר לאיזה מטבע כיון. אם למטבע זו או זו. ואם אינו זוכר אז צריך להחמיר וליתן המטבעות היותר טובים. שו\"ת טטו\"ד מהד\"ג סי' רל\"ח:" + ], + [ + "טעם. שמזכירין נשמות ואומרים אב הרחמים אף ביו\"ט דהיינו ביום ח' של פסח ובח' של סוכות ובב' של שבועות. מפני שקורין בהם כל הבכור (או עשר תעשר) ובפ' זו כתוב איש כמתנת ידו נודרין לצדקה בעד המתים ג\"כ ויה\"כ מזכירין ג\"כ הואיל ויום הדין הוא מזכירין נשמת המתים.*בספר הדרת קודש אות קי\"ט כתב דהאומרים בשעת הזכרות נשמות אחר יזכור גם הנוסח של אל מלא רחמים טועים הם דזה הוא תקנה בפ\"ע ובע\"א. וכ\"מ בשער אפרים ע\"ש. ובסידור דעת קדושים כ' לאומרו על הנפטרים בתוך שנתם:
ובספר ארחות חיים סי' תרס\"ח אות ז' כתב בשם ס' כרם שלמה דמש\"ה תקנו שבתוך שנה ראשונה למיתת או\"א ילכו האבילים מביהכ\"נ החוצה. שלא יעוררו אבלם בבכי ובצעקה ויבלבלו את האחרים וגם להם יגיע ההפסד להתאבל ביו\"ט: נועם מגדים:", + "קונטרס אחרון
בתוך שנתם. בספר מאור עינים (שמות) כתב בשם כתבי האריז\"ל שאין לומר בנוסח הזכרת נשמות תחת כנפי השכינה שהוא סכנה לנשמת המתים שהוא מורידו לבחינ' מדריגת הגרים. אך שיש לומר למעלה מכנפי השכינה:" + ], + [ + "טעם. למנהג כשמזכירין נשמות מי שיש לו אב ואם הולך לחוץ מבית הכנסת. משום שאם יהי' שם שמא יאמר עמהם וברית כרותה לשפתים. (לשון חכמים סי' כ\"ד):" + ], + [ + "עוד טעם. לפי שאם הכל יאמרו יזכור ויהי' עסוקים בדבר זה ואלו יהיו שותקים אמרינן בברכות שלא יהיו הכל עסוקים וכו'. וקצת יש לחוש לעין הרע בכה\"ג וכדאמרינן ביבמות דף ק\"ו אית לך אבא ואמא במתא א\"ל אן יהב בהו עיניו ושכיבן ע\"ש*ובהגהות מנהגים כתב בשם מהר\"ש דכשמזכירין נשמות יתן בעד כל הנזכרים פרוטה ופרוטה אחד מכ\"ד בווינר: שערי אפרים שער י' סי' ל\"ב:" + ], + [ + "טעם. כשחל אחרון של פסח בשבת מחליפין הסדר ואומרים באחרון של פסח אותותיך ראינו אז בעין. משום שיש בו שבטי יה שיסדו רבי שמעון הגדול ומשום כבודו אומרים אותו אחר אהוביך אהבוך מישרים יוצר השייך לשבת דחה\"מ. מפני שהוא יסד אותו ג\"כ ובז' של פסח אומרים אימת נוראותיך.*כתב בספר מנחם ציון (לפסח) שמעתי מגדול א' מתלמידי מורי זצ\"ל שאמר בשם רבו שהעת המסוגלת בליל ז' של פסח שיתחזק עצמו לקשר דעתו ומחשבתו בצדיקים הקדושים. והוא תועלת גדול וסגולה אמתית. שביום זה נאמר ויאמינו בה' ובמשה. שאמונתם בה' נשלמה ע\"י התקשרותם במשה: לבוש סי' ת\"צ:" + ], + [ + "טעם. שנקראו הפיוטים באמצע התפלות קרוב\"ץ. כי הוא ר\"ת \"קול \"רנה \"וישועה \"באהלי \"צדיקים. ב\"י סי' ס\"ח. וא\"ר כתב שם דהוא טעות אלא צ\"ל קרובות בתי\"ו ונקראו כן מפני שאומרים אותן בקרב התפלות ובאמצעתם ע\"כ. וכן כתב אבודרהם. וי\"א קרובת שמקרב לבן של ישראל לאביהם שבשמים. פ\"מ בפתיחה. כתב המ\"א סי' ס\"ח סק\"א בשם ש\"ל שמצוה לומר פיוטים וכשפייט ר\"א וחיות אשר הנה וכו' ליהטה אש סביבותיו*ובספר קב הישר פ' פ\"ו כתב וז\"ל לא יהא קל בעיניך אמירת פיוטים של קרוב\"ץ וחיוב כל אדם לומר הפיוטים בשמחה ובכוונת הלב בשפה ברורה כי בכל פיוט ופיוט יש סודות נפלאות ולא יהיו הפיוטים דומין עליך כמשא כי הפיוטים נתחברו ע\"פ עצת מלאכי מעלה שנגלה לר' אליעזר הקלירי שסידר הפיוטים ע\"פ א\"ב ג\"ד וע\"פ תשר\"ק כי הן מזמרין ומשבחין למעל' וקבלה בידי מפי זקנים ומפי חסידים מי שמיקל באמירת קרוב\"ץ ואומר שאינו חיוב כל כך לאומרם אינו מאריך ימיו ח\"ו כי כל יחידים שחברו הפיוטים היו גדולי הדור ואנשי מעשה אשר נעשה להם כמה ניסים בחייהן ובמיתתן:
וכדמצינו בגדול הדור אחד הנקרא ר' שלמה אלקב\"ץ ז\"ל שהי' בקי בחכמת הקבלה ובדקדוק וחבר הרבה פיוטים ומרוב חכמתו נתקנאו בו שונאי ישראל וארב עליו ישמעאל א' והרגו וקברו בגן שלו אצל אילן תאנה והתאנה חנטה פגיה קודם זמנה ועשתה פירות תאנים גדולים ויפים מאוד ויתמהו כל יושבי העיר והדבר בא אל מלך ישמעאלים וירא המלך הפירות ויתמה וישלח המלך אחר הישמעאלי הנ\"ל וישאל אותו איך התחכם לעשות פעולה לבשל הפירות קודם זמנם ומרוב הפחד לא יוכל הישמעאל להשיב אל המלך כי היתה סבה מאת ה' והי' מצוה המלך לייסר אותו ביסורים קשים ומרים עד שהוכרח הישמעאל להודות והודה שמאותו היום שהרג את היהודי רבי שלמה אלקב\"ץ התחיל האילן לעשות פירות קודם זמנו וצוה המלך לתלות את הישמעאל הרוצח על אותו האילן. הכלל העולה כי גדולי הדור תקנו הפיוטים כו'. שם. ע\"ש:", + "קונטרס אחרון
ליהטה אש סביבותיו. במוסף דשני ימים טובים האחרונים אומרים סדר מוסף כמו בחוה\"מ. וטעם. שאין אומרים פסוק וביום השביעי מקרא קודש יהי' לכם כל מלאכת עבודה לא תעשו כמו בכל המועדים. לפי שאין לנו מקום לאומרו שאם נמריה מיד קודם והקרבתם אחר מפי כבודך כאמור היינו משנים ממה שכתוב בתורה שהרי בתורה כתיב פסוק וביום השביעי אחר והקרבתם. ואם נאמר אותו מיד אחר והקרבתם קודם ומנחתם לא הי' נופל אחריו לומר ומנחתם דקאי על הקרבנות. ואם נאמר אותו אחר ומנחתם כבר עירבנו יחד כל הקרבנות והנסכים והתמידים של יום השביעי כהלכתן ואינו נופל לומר אחריו וביום השביעי וגו' והואיל ואדחי אדחי לכך אין אומרים אותו כלל. לבוש סי' ת\"צ סעי' ט':", + "כי גדולי הדור תקנו הפיוטים. ובס' מעבר יבק מנחת אהרן פ\"ז כ' שנמצא במדרש כי ר' אליעזר הקליר כשרצה ליסד פיוטין עלה לרקיע ע\"י שם ושאל למיכאל האיך המלאכים משוררים והאיך שירתם מיוסדת ואמר ליה שהם באלפא ביתא. ובספר ארחות חיים סי' ס\"ח אות ב' כתב בשם הב\"ח שבימיו התחיל גדול א' לבטל הקרוב\"ץ ונענש ולא הוציא שנתו ר\"ל. ועי' ליקוטים סעי' קע\"ה: " + ], + [ + "טעם. דנהגו עדת ישראל מנהג של תורה ביו\"ט אחרון של פסח להקל מעליהם החומרות בעניני עסק שימור. והנה הוא לכאורה כמיקל ע\"ע ביו\"ט שני שהוא מדבריהם וחלילה זאת בישראל. אך האמת י\"ל דנשתרבב המנהג להראות גודל כח דברי חז\"ל אשר עשו משמרת לדברי תוה\"ק שביום הזה הנוסף מדבריהם ועשו משמרת לתוה\"ק הנה הוא משומר מכחם מכל מיני חשש איסור חמץ ואין לשום אדם לחוש בשום חשש חלילה כי הוא משומר מכח משמרותם. צמח דוד מהרב הצדיק הקדוש מוהר\"ר דוד מדינוב זצוק\"ל:", + "קונטרס אחרון
בעניני עסק שימור. ובספר זרע קודש (לפסח) כתב וז\"ל יו\"ט האחרון של פסח מורה על התחברות ישראל שאין מחמירים כ\"כ ואין אחד מחמיר יותר מחבירו ויכול כ\"א לאכול עם חבירו אז מורה מה פעלנו עם אכילת מצה שבאנו להתחברות והי' ראוי לקרות אז המצה מצת מצוה שהוא לשון התחברות אך הוא ע\"ד נעוץ סופן בתחילתן ותחילתן בסופן:
ובשם הרב הצדיק הקדוש מוהר\"ר צבי הכהן מרימנאב זצוק\"ל דיום אחרון של פסח ויום שמיני עצרת המה בחי' ממוצע בין ימי חג הפסח וימי חג הסוכות לימי החול ולכן מקילין באחרון של פסח בדברים הרבה כמו אכילת קניידליך ועוד. ויושבין בסוכה בשמיני בלא ברכה. והטעם. למען לא נרד פתאום מהקדושה.", + "משומר מכח משמרותם. בס' ארחות חיים סי' תס\"ז כ' בשם שדי חמד דתערובת משהו בפסח אין להשהותו משום חשש תקלה. והביא שם דהגאון מהרי\"ץ שור כשהי' בא לפניו שאלה מחטה שנמצאת בתרנגולת או תבשיל ביום ז' של פסח לא הי' משיב לשואלו רק הי' דוחהו עד הלילה ובחשכת ליל שמיני הי' אומר לו שמותר להשהותו עד אחר הפסח ואז ישרוף החטה ויאכל התבשיל. כי חשש לתקלה על יותר מיום א'. ועי' בהגהות יד שאול ליו\"ד סי' רמ\"ב סי\"ד וז\"ל עי' בשל\"ה דלאחר שההוראה ברורה אצלו אין להחמיץ הדין והוא בכלל עינוי דין אף בהוראות או\"ה ונראה באם אירע בז' של פסח וכש\"כ בח' איזה שאלה בענין ביעור חמץ והוא משהה עד הערב ולא יהי' צריך לבער אין זה בכלל עינוי דין ע\"ש:
ועי' מ\"א שם ס\"ק י\"ד דהיינו דוקא בתערובת משהו נטל\"פ לכן מקלינין להשהותו אבל בדבר שהוא חמץ גמור דאסור מדאורייתא אף ביו\"ט אחרון אסור עכ\"פ מדרבנן אסור להשהותו ע\"ש. ועי' חק יעקב שם סק\"ל:
ובספר מעשה רב להגאון מווילנא ז\"ל אות קפ\"ה כתב דבמוצאי יו\"ט הי' משתדל לטעום חמץ. והי' נמנע לאכול לאחר פסח מצה שיוצאין בה ידי חובתו בפסח וכ\"ז להיכרא לעשיית המצוה שאין עושין אותה להנאה אלא מפני גזירת הבורא יתעלה שמו. משמע שמצוה איכא בזה להראות שיותר אין אנו מחויבין לאכול. וכן שמעתי שהרב הצדיק הקדוש מצאנז זצוק\"ל עשה במוצאי יו\"ט ש\"פ הבדלה על שכר:
ובמהרי\"ל הלכות פסח דף י\"ט כתב וז\"ל במוצאי פסח בלילה לא הי' שום חמץ בבית מהר\"ש. ולא חשו ואכלו מצה ע\"ש:" + ], + [ + "טעם. שלובשין ביו\"ט בגדים טובים יותר משל שבת. וכן נהגו להרבות במיני מאכלים יותר משבת. משום דחייב בשמחה. מ\"א סימן תקכ\"ט ס\"ק ד': ", + "קונטרס אחרון
להרבות במיני מאכלים. ועי' מ\"א סי' תקכ\"ט סק\"ה וז\"ל בסה\"י כתב טוב שיאכל פירות בסעודה ג'. והכלבו כתב שמזה נתפשט המנהג לאכול ביו\"ט תבשיל א' יותר שיחשב במקום סעודה ג'. ומ\"מ כשחל יו\"ט בשבת אין לסמוך ע\"ז ע\"ש. ועי' לבוש שם:" + ], + [ + "עוד טעם. שלובשין ביו\"ט בגדים טובים יותר משל שבת וכן נהגו להרבות במיני מאכלים יותר משבת לפי שכל דבר הבא לפרקים חביב על האדם ביותר. שהרי האדם מכבד יותר רבו או אביו הבא לפרקים משהוא תדיר אצלו*בספר עבודת ישראל לפ' זכור כתב וז\"ל והנה האריז\"ל כתב שבגדי יו\"ט חשובים משל שבת. כי ביו\"ט בא האור עליון מלובש בלבוש והשמחה מושגת יותר ע\"כ. אבל בפורים אין מן הצורך ללבוש בגדי יו\"ט כי האור הזה שזורח למטה אינו כ\"כ גדול ואינו צריך ללבוש רק מחמת שהוא מאור החכמ'. לכן צריך ללבוש בגדי שבת ע\"ש:
ובספר מאור ושמש (משפטים כ\"ב) כתב שבשבת אנו מחליפין לבושינו מפני שבשבת אנו יוצאין מעה\"ד ונדבקין בעץ החיים שאור החכמה מופיע בשבת ע\"כ פושטין לבושי חול שהן כתנות עור ולובשין בגדי שבת שבשבת אנו דבקים בעץ החיים ונעשה מעור אור. ובפורים מתנוצץ אור החכמה ומופיע על כל העולמות יותר מיום השבת:
ובספר הגהות מהרצ\"א פ' יתרו כתב בשם דודו זקינו הרב הקדוש מוהר\"ר משולם זושא זצוקלל\"ה על מה שכתב בזוהר שם דף פ\"ח ע\"ב תא חזי בכלהו שאר זמנין וחגין בעי ב\"נ לחדי ולמחדי למסכנא ואי הוא חדי בלחודוי כו' עונשי' סגי כו' ואי איהו בשבתא חדי אע\"ג דלא יהיב לאחרא לא יהבין עלי' עונשא כו' חדשיכם ומועדיכם שנאה נפשי ואלו שבת לא קאמר ע\"כ. שזה רמז במשנה אין בין יו\"ט לשבת אלא אוכל נפש בלבד. תיבת בלב\"ד רמז אם אוכל לבד\"ו זה הוא חילוק בין שבת ליו\"ט. יוסף אומץ אות תשצ\"ט" + ], + [ + "טעם. למה שמנקדין הלחם משנה בשבת אחר הפסח במפתח דוקא. ומנהג אבותינו בודאי תורה הוא. והנה י\"ל ע\"ד הכתוב פתחי לי אחותי רעיתי. וידוע מאחז\"ל שהש\"י מבקש מהכנ\"י פתחי לי כחודו של מחט ואני אפתח לכם כפתחו של אולם. וידוע דהכנ\"י כלה קרואה וגם נקרא בבחי' לחם. ע\"ד כ\"א הלחם אשר הוא אוכל. והנה ידוע דבפסח היו כל השערים ומוחין עילאין פתוחים ואח\"כ ננעלו התרעין וצריכין אנו לפותחן ולזה אנו מנקדין הלחמים הק' משבת זו במפתחות לרמז בזה שאנו פותחין מעט ע\"י מצות שבת וה' הטוב יפתח לנו את אוצרו הטוב ויצו שחקים ממעל ודלתי שמים יפתח. וכאשר נתן לאבותינו המן בחודש אייר שמברכין בשבת זו. אוהב ישראל:" + ], + [ + "עוד טעם. כי הנה בעת הזאת כשאכלו ישראל מן המן מהקרבת העומר ואילך לא אכלו עוד מן המן כמש\"ה ויאכלו ממחרת הפסח יעבור הארץ. ואמרינן בגמרא ממחרת הפסח אכול עד השתא לא אכול ומאז התחילו לאכול מתבואת הארץ. והיו ישראל צריכין לפרנסה כי עד עתה הי' להם המן. וזאת ידוע שלכל דבר יש שער כמו שאנחנו מתפללין שיפתח לנו השי\"ת שערי פרנסה ומזה נשתרבב המנהג להיות עושין צורת מפתח על החלות לרמז שיפתח לנו השי\"ת שערי פרנסה. שם:" + ], + [ + "טעם. שנוהגין להתענות שני וחמישי ושני*פסח שני בתענית דבה\"ב י\"ל סליחות ולא תחנון וכנהוג בברית מילה בבה\"ב ורשאי להתענות. כי אכילת הפסח הי' בלילה. אשל אברהם סי' קל\"א. ונוהגין לומר סליחות דבה\"ב גם שאינן מתענים. שם סי' תצ\"ב:
והגאון יעב\"ץ בסידורו כתב י\"ד אייר שנה זו הוא תענית בה\"ב הוא יו\"ט של דבריהם וראוי שלא לומר תחנה עכ\"פ. הרי גם דעתו להתענות. ובס' ארחות חיים שם בהגהות כתב ג\"כ להתענות. ובשם הגהות יד שאול וספרו יוס\"ד ליו\"ד סי' ת\"א כתב דאם חל בה\"ב בפ\"ש אין להתענות. וע\"ל סעי' תל\"ב בהשמטות: אחר הפסח וכן אחר חג הסוכות שחוששין שמא מתוך משתה ושמחה באו לידי עבירה אבל בעצרת דאינו אלא יום אחד אין חוששין. מ\"א סי' תצ\"ב ס\"ק א' ועי' תוס' קדושין דף פ\"א ד\"ה סקבא.", + "וטעם. שאין מתענין אותם בחודש ניסן ותשרי. בניסן אין מתענין אותם כיון שיצא להם רובו של חודש בקדושה ע\"כ נוהגין קדושה ויו\"ט בכל החודש שאין מתענין בו חוץ מן הבכורות שמתענין בע\"פ זכר לנס שמתו בכורי מצרים ובכורי ישראל ניצולו. ובתשרי אין מתענין בסופו לפי שהוא מרובה במועדות לכך מתענין אח\"כ. לבוש סי' תצ\"ב ועי' ב\"י שם ועי' לעיל סעי' תס\"ז. ואם יש מילה או חתונה באותו שבת נוהגין לברכו במנחה משום מהיות טוב אל תקרי רע מ\"א שם סק\"ג. ובשבת שמברכין ר\"ח אין להזכיר התענית שנאמר ביום טובה הי' בטוב מכ\"ש בשבת והוא ר\"ח. מהרי\"ל:" + ], + [ + "עוד טעם. משום שהאויר משתנה באלו זמנים ויש לחוש לסכנת שינוי האויר שיזיק ח\"ו לבריות לכך מתענין שלא יזיק להם שינוי האויר.*ועל מה שכתב הט\"ז סימן תקס\"ב ס\"ק ט\"ז שמי שעונה אמן אחר מי שבירך שאומר החזן על התענית הוי קבלה ע\"כ. כתב הפ\"מ שם דאם בלבו שלא להתענות פשוט דא\"צ להתענות ע\"ש: לבוש שם:" + ], + [ + "עוד טעם. שמתענין בה\"ב לאחר חג המצות ולאחר חג הסוכות. בשביל הגשמים במרחשוון מתענין בשבת ראשונה בעבור יורה שיורה על הזרעים לברכה. ובאייר מפני שלא תלקה בשדפון ובירקון. ספר חסידים אות רכ\"ז:" + ], + [ + "טעם. שנוהגים בכל המקומות שלא לישא נשים בין פסח לעצרת. שלא להרבות בשמחה שבאותו זמן מתו תלמידי רבי עקיבא אבל לארס ולקדש שפיר דמי. טור סי' תצ\"ג:", + "קונטרס אחרון
ובסידור יעב\"ץ כתב דנהגו איסור בתספורת ג\"כ כענין שמגדלת האשה שערה בימי ספירת זובה. ובכאר\"י העתיק סוד הענין שהם ימי דינין התלוין בשערות.
ועי' שערי תשובה סי' תצ\"ג סק\"ח דכתב בשם האריז\"ל שלא להסתפר כלל עד ערב חג השבועות ובשם הרמ\"ז כתב שלפי מנהג האריז\"ל אפי' אם יזדמן ברית מילה אין להסתפר בכל זמן העומר ע\"ש:" + ], + [ + "עוד טעם. לפי שמשפט רשעים בגיהנם לר' יוחנן בן נורי מפסח ועד עצרת. ועוד שהם ימי דין על התבואה ולכך העומר בא מן השעורים. שבלי הלקט. ולכן אין אומרים זמן בספירה. אליה זוטא סי' תצ\"ג ועי' מ\"א שם ס\"ק א' דאף מי שעשה שדוכים אסור לעשות רקודין ומחולות ע\"ש:", + "קונטרס אחרון
מפסח ועד עצרת. דדרש שנאמר ומדי שבת בשבתו. כלומר לאחר שיהי' בגיהנם כל כך ימים כמו שיש מיום ראשון של פסח דאיקרי שבת דכתיב וספרתם לכם ממחרת השבת וגו' עד עצרת שהוא ממחרת השבת השביעית יצא מגיהנם ויבא להשתחות. רע\"ב סוף פ\"ב דעדיות:", + "ולכן אין אומרים זמן בספירה. בספר בגדי אהרן פ' דברים כתב בשם סודי רזא שאין מברך שהחיינו בימי ספירה. ובס' ארחות חיים סי' תצ\"ג כתב בשם ספר מועד לכ\"ח שכתב וז\"ל מנהג טוב שלא לחנך מלבוש חדש כזה דראוי לומר שהחיינו בין פסח לל\"ג בעומר ומצאת כי תדרשנו בפחד יצחק*בס' פחד יצחק כתב וז\"ל לא נוכל לאסור להדיא לקנות כלים חדשים בימי העומר שלא החמירו בדבר זה לא פוסקים ראשונים ולא אחרונים. זה בלבד ראיתי בספרי מחברי דרשות דאין אומרים שהחיינו בימי העומר ולכן דברים קלי הערך לתפור ולקנות חדשים נוכל להקל ודברים דשייך בהו שהחיינו יש להחמיר עד ל\"ג בעומר. וראיתי בכתבי הר\"ר בעל באר עשק ז\"ל שכ' וראיתי נוהגים שבימי העומר עד ל\"ג בעומר אינם עושים כלים ובגדים חדשים שהם ימי צער והכל תלוי במנהג שאין שום איסור בזה ואפי' נשא דנהיגי דלא למשתי עמרא מדעייל אב מנהגא ע\"ש: ובספר עיקרי הד\"ט סוף סי' כ\"א. ומי שיום הנישואין בל\"ג ליכא בי' שום פקפוק ללבוש את הבגדים חדשים בשבת של כניסה לבית הכלה וביום הקידושין ולומר עליהם שהחיינו ע\"ש:
ובספר יוסף אומץ אות תתמ\"ח כתב דאם חל ל\"ג בעומר להיות ביום א' ויש לו מלבוש חדש ללבוש יש מצוה ללובשו בשבת שלפניו ע\"ש:" + ], + [ + "טעם. שהחודש אייר הוא נבחן ומנוסה בחכמת הרפואה שהוא מסוגל לרפואה להריק האצטומכא מן העיפושים וחולשת המרה. משום דהנה כל החולשת והחולאים עפ\"י הרוב באים מן המאכלים שאינם לפי מזג האדם והנה בחדש זה התחיל המ\"ן לירד לחם אבירים לחם הנבלע באיברים ולא הי' בא מזה שום חולי ושום מכאוב נמצא בחדש הזה נתרפאו כל החולאים ע\"כ נשאר טבע קיים שהחדש הזה סגולה לרפואה. בני יששכר. (ועתה בעוה\"ר אומרים חודש מייא הוא מסוגל לרפואה). עוד טעם. שלכן התחלת שערי רפואה בזה החדש כי הוא ר\"ת \"אני \"יהו' \"רופאך (מצאתי): " + ], + [ + "טעם. של ל\"ג בעומר. משום דכל ימים שאין אומרים בו תחינה לא מתו תלמידי ר\"ע והם ימי פסח. ב' ימים דר\"ח אייר. וא' דר\"ח סיון. ז' שבתות. בס\"ה י\"ז ימים. וא\"כ נשארו ל\"ב ימים עד מספר מ\"ט שבהם מתו התלמידים וע\"כ שמחים ביום הל\"ג. מהרי\"ל. ועי' פ\"מ סי' תצ\"ג דא\"א תחנון אף במנחה שלפני ל\"ג בעומר. ואם הוא ביום א' אין אומרים צ\"צ בשבת שלפניו. מפני שהוא כמו תחנון.*ובעטרת זקנים סימן תצ\"ג כתב בשם ר\"א הלוי שהוא הי' נוהג תמיד לומר נחם בברכת תשכון וכשסיים התפל' א\"ל ר\"י לוריא ז\"ל משום רשב\"י הקבור שם שאמר לו אמור לאיש הזה למה הוא אומר נחם ביום שמחתי לכן הוא יהי' בנחמה בקרוב וכן הי' שמת לו בנו הגדול. הרי שאין לומר תחנון ביום הזה ע\"ש: לבוש שם:", + "קונטרס אחרון
ע\"כ שמחים ביום הל\"ג. ובספר נופת צופים כתב דתלמידי ר\"ע מתו בל\"ב ימי הספירה עד שמת רשב\"י ל\"ג בעומר שהי' האחרון שבהם ונמתקו הדינים ול\"ג בעומר הוא יום שמחתו עד היום כידוע*ובספר דבר יום ביומו כתב. הטעם שבז' אדר יום פטירת משרע\"ה הוא יום אבל וצום. וביום ל\"ג בעומר יום פטירת רשב\"י הלולא חדוה ושמחה בעולם. לפי שמרע\"ה בכה על יום מותו ולא חפץ בו מטעם שרצה לקיים מצות הארץ הכל בוכין על מותו ומתאבלין ורשב\"י ששמח ביום מותו ועמד ומצפה עליו כמש\"כ באדרא זומא האזינו דרל\"א ע\"ב שאמר האידנא אסהדנא עלי דכל יומין דקאימנא תאיבנא למחמי יומא דא. הנה שמח וצפה עליו עבדינין רעותי' והיא הלולא רבא לכל עלמא. ועי' ט\"ה ח\"א סעי' תתע\"ח בהשמטה בד\"ה עוד כתב: :
כתב בספר ארחות חיים סי' תצ\"ג אות א' וז\"ל ראיתי בכתבי הדע\"ק דאם התחילו בנישואין ביום ל\"ג בעומר מותר לגמור בליל ל\"ד גם אם עיקר החופה בלילה שרי כיון שכבר התחילו בהעסק ביום ל\"ג. ובמק\"א כתב דיש להקדים א\"ע ולעשות גם הסעודה ביום ל\"ג ושלא לעשות ריקודים וכלי זמר בליל ל\"ד רק כפי כוונתם לש\"ש קיל לפי שכבר הוא יו\"ט אצל החתן והכלה וחלו עליהם ז\"י המשתה ודוחה האבילות ובמקום פסידא שכבר הכינו הסעודה וחשש קלקול השידוך וכדומה יש להקל ע\"ש:
ובש\"ע האריז\"ל כתב וז\"ל בענין ההולכים על קברי רשב\"י ובנו במירון ביום ל\"ג בעומר ראיתי למורי ז\"ל ה\"ה זה שמונה שנים שהי' שם עם אשתו וביתו הג' ימים ההם. גם הלך לשם לגלח בנו במשתה ושמחה בימים ההם. וגם העיד לי הרר\"א הלוי שהוא הי' נוהג לומר נחם בברכת המזון וגם אמר שם במירון וכשסיים הברכה אמר לי מורי משום רשב\"י הקבור שם למה הוא אמר נחם ביום שמחתי ולכן יהי' בנחמה בקרוב וכן הי' לו כי לא יצא חדש עד שמת בנו הגדול וקיבל נחמה עליו:" + ], + [ + "טעם. למה התינוקות מורים בקשת בל\"ג בעומר. כי בההוא יומא הוא הלולא דרשב\"י וכל יומא דרשב\"י לא נראתה הקשת והנה ביום עלותו למרום עושין הסימן בקשת לרמז הזה. בני יששכר בשם הרב הצדיק הקדוש מהרמ\"מ זצוק\"ל:" + ], + [ + "טעם. על מנהג בני ישראל שנוהגין להרבות באור ביומא דהלולא דרבי שמעון. דהנה ר\"ש כשהי' מגלה רזין ביום ההוא באדרא קדישא. אמר (ד' רצ\"א ע\"ב) וז\"ל והשתא בעינא לגלאה רזין קמי' דקוב\"ה וכו'. והאי יומא לא יתרחק למיעל לדוכתי' כיומא אחרא דהא כל יומא דא ברשותי קיימא עכ\"ל. רצ\"ל שהי' היום מתארך באורו ולא הי' רשות לאור היום להחשיך. היינו שיתפנה מן העולם עד שנתן לו ר\"ש רשות וזה יורה כי כל האורות בטלים ומשמשים אל האור כי טוב. היינו רזין סתימין דאורייתא אשר גנוז בה אור הגנוז לצדיקים והצדיקים המבינים ברזין דאורייתא הנה מאירים באו\"ר הגנוז בה. ע\"כ אור היום ההוא הי' מתארך ושמר פקודתו של ר\"ש. הנה לבעבור זה מרבין אור ביום ההוא. בני יששכר:" + ], + [ + "עוד טעם. לפי שהז' שבועות של ספירה הם כנגד הז' קולות והספירה החמשית הוא כנגד קול ד' חוצב להבות אש. ע\"כ בל\"ג בעומר שהספירה הוא הוד שבהו\"ד והוא ג\"כ הלולא דרבי שמעון ע\"כ מרבין באור ביום ההוא. שמעתי מידידי הרב הגדול מו\"ה משה זאב ני':" + ], + [ + "טעם. שנהגו הנשים (ובכנה\"ג כתב ה\"ה אנשים) שלא לעשות מלאכה לאחר שקיעת החמה בימים שבין פסח לעצרת לפי שבין פסח לעצרת מתו תלמידי ר\"ע קרוב לשקיעת החמה ונקברו אחר שקיעת החמה והיו העם בטלים ממלאכה ולאחר שספרו מותר במלאכה תיכף. ט\"ז סי' תצ\"ג סק\"ג. ועי' פ\"מ שם דלאחר ל\"ג בעומר יש להתיר מלאכה ע\"ש:" + ], + [ + "טעם. שאין אומרים תחנון בתחלת ר\"ח סיון עד ח' בו דהיינו אחר אסרו חג. דמיד בב' סיון א\"ל משה לקדשם לתורה. מ\"א סי' תצ\"ד ס\"ק ד': " + ], + [ + "טעם. שהעולם קוראין ליום ב' של ר\"ח סיון יום יחוס. לפי שעומד בין ר\"ח ובין ג' ימי הגבלה ע\"כ נקרא מיוחס. ועי' כעין זה תענית דף י\"ח ע\"א הואיל ומוטל בין ב' ימים טובים עשאוהו כיו\"ט עצמו. ועי' סנהדרין דף ק\"ד ע\"א דמש\"ה לא מנו את אחז מפני שמוטל בין שני צדיקים יותם וחזקיה:" + ], + [ + "עוד טעם. משום דהשי\"ת אמר למרע\"ה בר\"ח סיון שיאמר לישראל ואתם תהיו לי ממלכת כהנים וגוי קדוש והייתם לי סגולה מכל העמים. וביום ראשון לא אמר להם משום חולשא דאורחא עד יום ב' לחודש כמבואר בשבת דף פ\"ז ע\"א ע\"כ קוראין ליום זה יום יחוס שנאמר לנו סדר יחוסינו מפי רועה נאמן בשם השי\"ת. שער בת רבים:" + ], + [ + "עוד טעם. לפי שיוחס של ישראל הוא טעם לקבלת התורה הקדושה ע\"ד דאיתא בילקוט בשעה שקיבלו ישראל את התורה נתקנאו בהם אוה\"ע ואמרו מה ראוי אלו להתקרב יותר מכל האומות אמר להם הקב\"ה הביאו לי ספר יוחסין שלכם שנאמר הבו לד' משפחות עמים כשם שבני אדם מביאים שנאמר ויתילדו על משפחותם.*בספר תוי\"י פ' בא כתב שמעתי שאמרה אשה א' מק\"ק מעזביז בלשון רוסיא יפה בחרנו לנו את אלהינו. אבל גם השי\"ת יפה בחר בישראל שהרי פייביש איש קל ומקדש השי\"ת וכו' ובזה שבחר השי\"ת בישראל אין זה תמיה כי אתו החכמ' והמדע ויודע מעלת ומדריגת ישראל מכל עם. אבל יותר חכמה ומעלה גדול' איך יודע לישראל מעלות ושבח השי\"ת ותורתו שאין להשיג מהותו רק מצד פעולותיו: אזור אליהו פ' במדבר:" + ], + [ + "טעם. למנהג ישראל תורה היא שכותבין באגרות בז' שבועות של ספירה למספר בני ישראל. לפי שאסור להסיח דעתו מהספירה שצריכין להיות שבע שבתות תמימות וכמ\"ש בזוהר הקדוש דצריך דלא יתאבד מיני' חושבנא דא. מנחם ציון. וכתב וכן נהגתי בעצמי לומר כמה פעמים ביום בלי ברכה היום כך וכך לעומר:" + ], + [ + "טעם שנקרא חג השבועות. כי נשבע הקב\"ה שלא ימיר אותנו ואנחנו נשבענו לו שאין אנו ממירים אותו ח\"ו. הרב עיר וקדיש אור החיי\"ם בס' טור ברקת סי' תצ\"ד. ואפשר שנקרא שבועות לרמוז שלקבל התורה מנינו ז' שבועות כאשה הנטהרת בז' נקיים. ולרמוז שלא ניתנה תורה עד אשר נטהרו בז' שבועות. וע\"כ צריך לפרוש מטומאתינו תמיד ואז נקרב לתורה וע\"כ נקרא חג השבועות. עי' מדב\"ר קדמו\"ת מערכת ש' אות ז\"ך:", + "קונטרס אחרון
חג השבועות. בספר אהבת שלום כתב שכל הדברים נכללו בשביעית והשביעית הן קודש כגון בימים יום הז' הוא קודש שהוא שבת קודש. וכן בשבועות כי יום שאחר ז' שבועות של הספירה הוא מקודש לחג השבועות. וכן בשנים כי שנת הז' מקודש לשמיטה. וכן בשמיטות כי אחר ז' שמיטות מקודש השנה ליובל והן כולן רזא דאחד. וע\"ל בהשמטה לסעי' שנ\"ב ובהשמטה לסעי' שמ\"א בד\"ה ונוהגין:
ובספר דעת משה כתב לבאר מה שאנו אומרים בנוסח התפלה זמן מתן תורתינו. והי' די לומר זמן מתן תורה. מה תורתינו. לפי שכל א' ישראל לפי תיקון וכשרון פעולתו כן הוא מקבל חלק תורתו. וזהו מתן תורתינו. שהוא מתן תורה של כל אחד וא' לפי כשרון מעשיו:" + ], + [ + "טעם. שנקרא חג השבועות בשם עצרת. מפני שבכל החגים יש בהם שני מיני עבדות להבורא ב\"ה. הא' הוא בעשיית המצוה השייך לחג פלוני בפסח אכילת מצה ודומיהן. והב' הוא איסור עשיית מלאכה ובחג שבועות אינו כן רק מצוה אחת דהיינו שאנו נעצרין מעשיית המלאכה ועל זה נקרא בשם עצרת. קדושת לוי: " + ], + [ + "עוד טעם. דעצרת הוא לשון עצור ממלאכה ובימי הפסח וסוכות יש ימי חול המועד דמותרים במלאכת דבר האבד והאיך יקרא עצרת משא\"כ בשבועו' דחד יומא ואסור גם במלאכת דבר האבד נקרא עצרת על שם שעוצרים ממלאכה. שם:" + ], + [ + "טעם. שנוהגין להעמיד אילנות בבהכ\"נ ובבתים. כדי שיזכירו שבעצרת נידונין על פירות האילן ויתפללו עליהם. מ\"א סי' תצ\"ד סק\"ה. ונוהגין לשטוח עשבים בבהכ\"נ ובבתים זכר לשמחת מתן תורה שהיו עשבים סביב הר סיני שנאמר גם הצאן והבקר אל ירעו וגו' ש\"מ שהי' שם מרעה. לבוש שם:" + ], + [ + "טעם. שנעורים כל הלילה בליל השבועות ועוסקים בתורה. לפי שישראל היו ישנים כל הלילה והוצרך הקב\"ה להעיר אותם כדאיתא במדרש לכן אנו צריכים לתקן זה. מ\"א ריש סי' תצ\"ד:", + "קונטרס אחרון
ועוסקים בתורה. בספר מיכלא דאסוותא כתב בשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל שאמר ד\"תערוך \"לפני \"שלחן הוא ר\"ת תיקון ליל שבועות. דיכולין לתקן באהבה בתענוגים בסעודות כמו בלימוד התורה:", + "להעיר אותם. וירד ה' על הר סיני*בספר בינת יעקב דרוש שביעי כתב וז\"ל נודע שכל הנפשות עמדו על הר סיני ושמעתי מפי אדומו\"ר בוצינא קדישא כו' מראפשיטץ נ\"ע בשם הרב הצדיק הקדוש המפורסם מוהר\"ר אלימלך זללה\"ה שאמר בזה\"ל לא בלבד שאני זוכר מעמד הר סיני אלא שאני זוכר מי ומי עמדו אצלי:
וטעם שנקרא הר סיני כתב בספר מגדל עוז להגאון יעב\"ץ בשם ספר א' וז\"ל דע כי הר סיני העידו לי כי האבנים הנמצאים בו יצויר עליהם לסנה ולכן נקרא ההר ההוא סיני על שם הסנה שנגלה ה' למשה. ואחד מנכבדי ברצונה מבני בן חסדאי הביא עמו מן האבנים ההם וראיתי בו הסנה מצויר בתכלית הציור והציור ציור אלהי ושברתי האבן לחצאים ונגלה הסנה בכל חלק וחלקתי אותו חלק לחצאים ונמצא הסנה מצויר בשטח כל חלק בפנימיותו וכן פעמים רבות עד שהיו החלקים בדמות בטנים עדיין הסנה בהם ונפלאתי ע\"ז ע\"כ. וכ\"כ האפודי ז\"ל וראיתי א' מאבני ההר הזה שהיה מצויר בו הסנה בתכלית ציור אלהי בגוון מתחלף לגוון האבן וחלקתי האבן ההוא לחלקים רבים ונראה בכל א' ואחד צורת הסנה: הטעם דרגא תביר כי חפץ השי\"ת לגלות מלכותו ויראתו בעולם הזה על ישראל. ומדת מלכות ויראה נקראת אשה יראת ה' והוא מדרגה תחתונה וכביכול כמו ירידה אצלו וע\"כ הטעם מורה ג\"כ ע\"ז דרגא תביר על שם נחית דרגא נסיב איתתא יראת ה'. באר משה בשם הרב הצדיק הקדוש מוהר\"ר אברהם המלאך זצוק\"ל:
ובספר דברי שאול (ואתחנן) כתב דלכך בא אלקים בקולות ולפידים ע\"פ מ\"ש הגאון יעב\"ץ בסידור שבים הגדול יבואו בני אדם מהים*בספר רזיאל המלאך כתב שיש שס\"ה מיני בריות של בני אדם יש דומה לארי בגופו ופניו לאדם, ויש ראשו כארי וגופו כאדם יש ראשו ככבש ויש כשור ויש משני ראשים ויש משלשה ראשים וארבעה ידים וגוף אחד וכרס א' וב' רגלים: וישירו בנעימות ואלמלי לא יכו בתוף לשתק הקול היו בני אדם מתים מכח הנעימות ע\"כ.*בספר שירי משכיל כלל א' כתב בשם הגאון מו\"ה ישראל מתלמידי הגאון החסיד מוהראו\"ו ז\"ל בהקדמתו בפאת השלחן בשם הגאון אדמו\"ר וז\"ל כל החכמות כלולים בתורתינו הקדושה כו' וחכמות מוזיקא שבתה הרבה ורוב טעמי תורה וסודות שירי הלוים וסודות תיקוני הזוהר אי אפשר לידע בלעדה. ועל ידה יכולים בני אדם למות בכלות נפשם מנעימותיה. ויכולים להחיות המתים בסודותיה הגנוזים בתורה כו' וכל הנביאים וכתובים ומשניות ותורה שבע\"פ גנוזים בה. ולא נשאר לו שום ספק באיזה הלכה וסוגיא בכל התורה לעת זקנתו כו' וזה לא גילה לשום אדם. וגם לא כתבם בשום ספר והגאון דסערהייא בכה לפניו שיניח רושם סתום בכתב כדי שישאר בעולם. ולא אבה. ואמר שזה גנוז אצלו על דרשה ראשונה לעלמא דאתי: וא\"כ מכ\"ש בנעימות דברות ה' היו מתים מתוך הנעימות וע\"כ בא בקולות ולפידים שלא ירגישו בנעימות כ\"כ:
ובשם הגאון הקדוש המפורסם מוהר\"ר שלום מבעלז זצוק\"ל על מה שדרשו. חז\"ל (מכות כ\"ד) אנכי ולא יהי' מפי הגבורה שמענו. זה שיסד הפייט ופתחו וענו ד' אחד. שכיון שבדיבור אחד נאמרו א\"כ לא הי' מקום לומר הן ולאו וע\"כ ענו ד' אחד. שממילא כל שהוא אחד אין שום עבודת אלהים אחרים:
ובשם הגאון הקדוש מוהר\"ר דוד דייטש זצוק\"ל הטעם שנאמר י' הדברות בלשון יחיד. להורות שאל יחשוב האדם מה איכפת אם לא אהי' מעובדי ה' הלא כמה מלאכים כמה צדיקים עובדים אותו ומה לו לעבודתו ע\"כ אמר הקב\"ה לכל אחד אנכי ה\"א. פי' שתדמה בנפשך שרק אלהיך אני ואין לי עובדים זולתיך וכל העבודה מוטלת עליך וא\"כ בודאי צריך זהירות יתירה:
ובשם הרב הצדיק הקדוש מוהר\"ר דוב בער מ\"מ דק\"ק מעזריטש זצוק\"ל שפי' הפסוק אנכי עומד בין ה' וביניכם ולא עליתם בהר לאמר אנכי ה' אלהיך. תיבת לאמר אין לו הבנה. רק האמת הוא שהשי\"ת ציוה שמשה לבד יעלה בהר ולא המה והשי\"ת עשה זה לטובת ישראל עפ\"י שמצינו בגמרא שאמר משה להמליץ על מעשה העגל רבש\"ע לי ציוית ולא להם שהדברות נאמרו בלשון יחיד. וא\"כ אם היו עולים כל ישראל על הר סיני היו נאמרים הדברות בלשון רבים ולא הי' סנגוריא על ישראל ולכך ציוה השם יתברך ב\"ה שלא יעלה בהר רק משה לבדו ויהא נאמר בלשון יחיד ויהא סנגוריא על ישראל. וזה שאמר משה לישראל ראו החסד שעשה השי\"ת עמכם אנכי עומד וכו' ולא עליתם בהר בכדי לאמר אנכי ה' אלהיך לשון יחיד ויהי' סנגוריא עליכם משא\"כ אם גם אתם עליתם:
ובספר אגרא דכלה כתב דלכך כתיב ויחל משה את פני ה' אלקיו כיון שאליו לבדו הי' המכוון להקראות אלקיו. ומה שאמר למה ה' יחרה אפך בעמי\"ך. כי מה שקנה עבד קנה רבו וא\"כ לו יהי' שהם עמו של משה עכ\"ז נקרא עמו ית':", + "לתקן זה. בספר מאור עינים (פ' יתרו) כתב בשם כתבי האריז\"ל שבכל זמן מהזמנים כגון פסח שבועות סוכות הוא נעשה בכל שנה כשבא זמן הנ\"ל נעשה כמו שהיה בפעם הראשון. בפסח הוא יציאת מצרים*בספר דברת שלמה להרב הצדיק הקדוש מוהר\"ר שלמה לוצקיר זצוק\"ל מ\"מ דק\"ק סקאהל (אסתר) כתב וז\"ל ידוע מ\"ש האריז\"ל כי כשנעשה נס באיזה יום אז מתקשר בחי' הנס ההוא באותו זמן ובכל שנה באותו הזמן מתנוצץ הנס ההוא. וכן באיזה דבר ובאיזה אדם שנעשה נס בו ועל ידו כמ\"ש חז\"ל נשלח לנחום איש גם זו שמלומד בניסים הוא ר\"ל שנתקשרו בו בחי' הנסים וכן בהזמן כנ\"ל. ולכן כשישראל מכינים עצמם ומעוררים לבבם בזמן הזה לאביהם שבשמים אזי נפתח כל מקור הנס שנעשה בו ונעשה גם היום להם ניסים וז\"ש בניסן נגאלו ונתקשר בזה הזמן בחי' הגאולה ולכן אז הם עתידין לגאול. ר\"ל שהם מוכנים ועתידין לגאולה כשיכינו לבבם כנ\"ל יותר משאר הימים[השמטה: יותר משאר הימים. ובספר בני יששכר כתב בשם הגאון הקדוש מו\"ה חיד\"א זצוק\"ל כי בזמן וביום ההוא שנעשה הנס ע\"י הצדיק ברווח והצלה. כן הוא בכל שנה ושנה. בזמן ההוא מתעוררים שערי רחמים כמו ביום הנס ע\"כ. וכתב שם והנה הימים המקווים לישועה ימי בין המצרים. ובפרט יום שנולד בן דוד הנה כעת הם ימי תגבורת הדינים על שונאי ישראל. והנה הצדיקים ע\"י תפלתם ובכייתם לפני השי\"ת מבטלים וממתקים הדינים בחסד ורחמים. וכאשר יומתקו הדינים לגמרי ב\"ב ויהי' התעוררות הגאולה. הנה לא די שבשעת הגאולה יהיו אלו הימים לששון ולשמחה. אלא אפי' בכל שנה ושנה יהיו נפתחים שערי הרחמים בימים ההם בזה\"ז ויהיו הימים האלה לבית ישראל לששון ולשמחה ולמועדים טובים: ]:
ובסידור לב שמח כתב שמעתי ממו\"ח הק' מהר\"ש מבעלז זצוק\"ל במה שכתוב מה לך הים כי תנוס. והוי שייך מה לך הים כי נסת דהא כבר נס. רק כמו שאז נס הים מפני ישראל כך תמיד כל הגלים העומדים על ישראל שהם מים רבים לא יכלו לכבות את האהבה וזה הרמז מה לך הים כי תנוס לשון הוה שנס תמיד מפני ישראל: ובשבועות מקבלים התורה וכן בכל זמן ולהבין איך מקבלים התורה בכל שבועות והלא כבר ניתנה י\"ל ע\"פ משארז\"ל בכל יום יהיו בעיניך חדשים כיום שניתנה [השמטה: יהי' בעיניך חדשים כיום שנתנה. וראיתי בכתבי הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל (ברכה) וז\"ל ראיתי בספר ישן וז\"ל קבלה בידינו דקודם נתינת התורה שלח הקב\"ה את בני לוי לכל אומה ולשון על קבלת התורה ע\"כ. ולמה שלח את בני לוי קודם. מחמת שהם היו הצדיקי הדור. והצדיק של הדור הוא כלול מכל הדור. ובזה שהלכו אצלם ולא רצו לקבלם הי' משברים הכח של כל אומה ולשון כו' ע\"ש:] ואת זה צריך לקבל עליו בכל שבועות עכ\"ל. ועי' טעמי המנהגים סעי' תתע\"ח בהשמטה." + ], + [ + "טעם. שנוהגים לומר מגלת רות בחג השבועות. לפי שמגלת רות נכתבה ע\"י שמואל הנביא ליחס את דוד המלך שבא מרות המואביה כי כן מן השמים הסכימו על הדבר וסוף המגלה מסיים עיקר היחוס מפרץ עד דוד לכבודו. כדאיתא בכמה מפרשים וביום חג השבועות נולד דוד כדמוכח מן הירושלמי שהביאו התוס' פרק קמא דחגיגה דוד מת בעצרת. וידוע שהקב\"ה משלים שנותיהם של צדיקים לפיכך נכון לקרות מגלת רות ביום הולדת את דוד המלך ע\"ה לכבודו. (בנין אריאל):" + ], + [ + "עוד טעם. שנוהגים לומר מגילת רות בחג השבועות. זכר למעמד הר סיני שקיבלו אז ישראל סך תר\"ו מצות נוסף על הז' מצות שנצטוו ב\"נ ועולה ס\"ה למספר תרי\"ג ולזה נתקן לומר מגילת רות בחג זה כי רות מספר היא תר\"ו. תשואות חן. וע\"ל סעי' תקפ\"ד וסעי' תקפ\"ה:" + ], + [ + "טעם. שנוהגין לאכול מאכל חלב יום א' דשבועות. שהוא כמו שני תבשילין שלוקחין בליל פסח זכר לפסח וזכר לחגיגה כך אוכלין מאכל חלב ואח\"כ מאכל בשר זכר לקרבן שתי הלחם שהיו מביאים ולכן כשאוכל חלב ואח\"כ בשר דצריך לכ\"א לחם מיוחד וצריך שני לחמים והוי זכר זה בזה. מחצית השקל סי' תצ\"ד סק\"ז. כ' הכלבו נהגו לאכול דבש וחלב שהתורה נמשל להן כמ\"ש דבש וחלב תחת לשונך:" + ], + [ + "עוד טעם. כי חלב רמז לחסד גוון לובן ומה שנתן לנו את תורתו הוא מצד החס\"ד הגמור והרחמי\"ם כי גבר חסדו עלינו. להודיע לבריותיו ולגלות להם מסטורין דילי'. והנה \"להגיד \"בבקר \"חסדך. ר\"ת חלב. בני יששכר. וצריך לאכול גם בשר כי אין שמחה בלא בשר. הגהות מנהגים:" + ], + [ + "עוד טעם. לפי שעד מתן תורה הותר להם בשר נחירה ובהמה טמאה ועכשיו אחר נתינת התורה נצטוו על השחיטה ועל מאכלות אסורות ונאסרו כל הכלי' ולא היו יכולים להגעיל הכלי' בשבת ביו\"ט כי לכ\"ע בשבת נתנה תורה ולא הי' להם מה לאכול והוכרחו לאכול מאכלי חלב וע\"כ אנו נוהגין ג\"כ לאכול מאכלי חלב בחג השבועות זכר למתן תורה. גאולת ישראל:" + ], + [ + "עוד טעם. דאיתא במדרש ח' שמות יש להר וחד מנהון גבנינים מלשון נקי כגבינה. ע\"כ אוכלין גבינה בשבועות כי אז קבלנו התורה על הר ששמו כן. בשם הרב הקדוש הגאון המקובל מוהר\"ר שמשון מאסטריפאליע זצוק\"ל:", + "קונטרס אחרון
על הר ששמו כן. ובשם ידידי הרב הה\"ג מו\"ה נחום אהרן רוקח נ\"י הטעם שאנו אוכלים מאכל חלב בשבועות. עפ\"י מה שאמז\"ל (בכורות דף ו') וחלב מנלן דשרי הא אבר מן החי הוא. מדכתיב (שמות ג') ארץ זבת חלב ודבש כו' וא\"כ קודם קבלת התורה הי' חלב אסור משום אבר מן החי כי היא משבע מצות שגם בני נח הזהרו עליו ואחר שקבלו התורה אז הותר להם לאכול חלב וע\"כ נוהגין לאכול מאכלי חלב בחג השבועות זכר למתן תורה." + ], + [ + "עוד טעם. משום שהתורה אין אוהבת אלא שפלות. לכך בימים קדמונים הי' לומדים על הארץ ומאכל חלב הוא קטנות. בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל:" + ], + [ + "טעם. שהתירו לנו חז\"ל בחג השבועות שלא להמתין אחר הגבינה השיעור כמו בשאר ימות השנה. מחמת שאז הוא שעת מתן תורה הקדושה ואנו מראים עצמינו שאנו דוגמת המלאכים בשעת מתן תורה ע\"י התורה.*כתב הכלבו סי' ק\"ו וז'\"ל יש שאין חוששין בעצרת לאכול גבינה בסעודת מנחה אף שאין ו' שעות מסעודה שחרית כיון שהוא תאב לאכול כבר נתעכל הבשר ובלבד שיחצוץ שיניו ע\"כ. ועי' פ\"מ סי' תצ\"ד ס\"ק ו' דאין להתיר בשבועות כלל כ\"א כמו בשאר השנה להמתין שש שעות דוקא אחר בשר או אחר גבינה קשה ע\"ש: נועם אלימלך פ' משפטים:" + ], + [ + "טעם. שנהגו הנשים לעשות בשבועות לחם ארוך ולו ארבע ראשים. זכר לשתי הלחם דקרב בעצרת. או אפשר מפני מזל תאומים המשמש בסיון.*ועצרת י\"ל תשלומין כל ז' לפיכך מנהג ספרדים שלא לומר בהן תחנון ונכון הוא. (יעב\"ץ). ובספר אמרי שפר מהרב המגיד מבראד זצ\"ל מביא ראי' לדעת המקובלים שאין לומר תחנה שבעה ימים מפסח שני דעדיין שערי רחמים פתוחים. והוא ממה שנאמר (בהעלותך י\"א) ויהי בשנה השנית בחודש השני בעשרים בחודש נעלה הענן מעל משכן העדות הא דלא נסעו עד עשרים בחודש אייר בשלמא עד ניסן המתינו עד הקמת המשכן ושוב המתינו עד פסח. ראשון ואח\"כ המתינו על שני אך אחרי פסח שני הי' להם לנסוע אך מיום י\"ד באייר זמן עשיית פסח שני עד יום העשרים הוי שבעה ימים לכך כל יומא הוי יומא דפגרי לא נסעו רק ביום העשרים שהוי מקצת היום ככולו אז התחילו לנסוע ע\"ש:
ובספר עולת החדש כתב וז\"ל מדברי הרע\"מ בהעלותך דף קנ\"ב ע\"ב משמע שמן ר\"ח ניסן עד כ\"א דר\"ח אייר דין אחד להם. ועפ\"ז מנהגא שלא לומר נ\"א ותחנון עד כ\"א דר\"ח אייר. ועוד שבל'ז מבואר בספרים שכל ימי הספירה הרי הוא כמו חוה\"מ וכן ראיתי מאנשי מעשה שלא אמרו נ\"א עד אחר חג השבועות אמנם הנוהג עד כ\"א אייר בודאי לא הפסיד כי יש לזה שורש ויסוד גדול מהרע\"מ הנ\"ל: כל בו סי' נ\"ב:" + ], + [ + "עוד טעם. משום דהתורה נקראת לחם וכתיב ארוכה מארץ מדה. ולזה עושים לחם ארוך רומז לתורה ארוכה ורחבה. ובו ד' ראשים כנגד פרד\"ס שיש בתורה. לב דוד:" + ], + [ + "טעם. שאסרו חכמים ביו\"ט קצירה וטחינה ובצירה וסחיטה וצידה אע\"פ שהם מלאכת אוכל נפש. לפי שהאדם רגיל לקצור שדהו ולבצור כרמו כא' ולדרוך כל ענביו ולטחון הרבה ביחד וחשו חכמים שאם היו מתירין בי\"ט הי' קוצר כל שדהו ובוצר כל כרמו ודורך כל ענביו וימנע משמחת יו\"ט וכן צידה אסרו שפעמים שתעלה במצודתו דגים הרבה. טור סי' תצ\"ה. כתב המ\"א שם סק\"ב דאין לבשל פירות היבשים בי\"ט מפני שהם טובים יותר כשנתבשלו מאתמול ע\"כ. ומחצית השקל שם כתב דיוכל לבשלם ע\"י שינוי ע\"ש: ", + "קונטרס אחרון
מלאכת אוכל נפש*בספר בני יששכר (חדש ניסן מאמר י\"ג) כתב שמעתי מפי קדוש מחו' הרב הקדוש מהרצ\"ה מזידיטשוב זצוק\"ל מלאכת אוכל נפש שהתירה התורה בכל יו\"ט. הנה נכתב בתורה אצל שביעי של פסח. כי קשין מזונותיו של אדם כקריעת ים סוף: . עי' בתשובות כתב סופר סי' ס\"ז דאוסר להדליק הצינד העלציל באפר חם שאין בו רק חום אש הגם דהאפר חם וכח תולדות אש בו מ\"מ א\"ב דבר אש רק בכח האפר חום האש ומולד חדש. וכן לחכך הצינד העלציל בברזל על ענגילישע קעך ג\"כ אסור והעולם אין נזהרים בזה ע\"ש שהאריך בדברי טעם:
ועי' בשו\"ת שו\"מ מהד\"ק ח\"ב סי' קל\"ח שכתב לאסור עשיית הציגארעטין בנייר ביום א' וביום ב' הניח בצ\"ע ע\"ש:
ובספר ארחות חיים סי' תקי\"ד אות א' כתב בשם שו\"ת שאילת שלום סי' מ\"ג שכתב להתיר עשיית ציגארעטין ביו\"ט ע\"י דיבוק הנייר ברוק ויקרע הנייר מעיו\"ט ממקום שהוא מחובר רק לכתחילה יעשה אותם מעיו\"ט:
ובהגהות שם כתב וז\"ל בדין עשיית ציגארעטין ביו\"ט ע\"י דיבוק הנייר ברוק שכתב בשו\"ת שו\"מ מהד\"ק ח\"ב סי' קל\"ח לאסור. די\"ל כיון דכל תיקונו רק לצורך לסתור התיקון בו ביום בשריפתו ליכא משום מתקן וגם הוי תיקון ארעי שאינו דבק המתקיים ואסור להסיר את הקצוות מן ציגארין ביו\"ט. קיצור ש\"ע סי' צ\"ח סעי' ל\"ב. ויוכל להדליק אותו בצד השני:" + ], + [ + "טעם. שאסור לבשל מיו\"ט לצורך שבת. כדי שלא יבואו לבשל מיו\"ט לחול שיאמרו ק\"ו הוא, מיו\"ט לשבת אין מבשלין מיו\"ט לחול לא כ\"ש. מיהו תקנו חז\"ל שעל ידי עירוב תבשילין שיעשה מעי\"ט לצורך שבת יכול לסמוך ולבשל אפי' לכתחלה מיו\"ט לשבת. שכיון שהתחיל מעיו\"ט לבשל לצורך שבת לא הוי בישולו ביו\"ט לצורך שבת אלא כגומר והולך בישולו ביו\"ט מה שהתחיל מעיו\"ט ודי בזה היכירא שידעו שכיון שאסור להתחיל ביו\"ט לצורך שבת ק\"ו דמי\"ט לחול לגמרי אסור. לבוש סי' תקכ\"ז. כתב הבאר היטב שם סק\"ב וז\"ל מהרי\"ל הי' מניח הבשר על הטעלי\"ר גם לקח לחם שלם ולקחו ללחם משנה בליל שבת ולמחרתו בסעודה ג' הי' בוצע עליו כיון דאתעביד ביה חדא מצוה ליעבד ביה מצוה אחריתא. ובשל\"ה כתב שלא ליקח עצם שפל אלא יקח חתיכה חשובה ואל תהי' מצוה זו קלה בעיניך ע\"ש:*ואסור לאפות או לבשל או לשחוט מיו\"ט לחבירו אבל ממלאה אשה כל הקדירה בשר אע\"פ שאינה צריכה אלא לחתיכ' אחת. מפני שהתבשיל מיתקן יותר כשיש הרבה בקדיר'. וכן ממלאה אשה כל התנור פת מפני שהפת נאפה יפה בזמן שהתנור מלא. וכן יכולה לבשל הרבה קדירות ולאכול מכל אחת מעט וכ\"ש שיכול לשחוט אע\"פ שא\"צ אלא לכזית. ודוקא קודם אכילה אבל אחר אכיל' אינה יכולה לבשל ולומר אוכל ממנה כזית דהוי הערמה. א\"ח סימן תק\"ג וב\"י ולבוש שם. ועי' מהרי\"ל שכתב וז\"ל מהר\"י סג\"ל דרש אע\"פ שיש מתירין לשחוט ביו\"ט אחר סעודת שחרית ע\"י אכילת הכבד או שאר מעט בשר מן הכבש או תרנגולים ששוחט. אמנם יש אוסרים משום הערמה דמנכרת שכבר מילא כריסו שוב אין שמחת יו\"ט במועט שאוכל ופשיטא דאסור. ואמהר\"ש שנכון הוא וכן נוהגין שאין שוחטין שום דבר אחר סעודת יו\"ט ראשון לצורך יו\"ט שני ע\"י היתר אכילת דבר מועט ע\"ש: ולאחר שהכין צרכי שבת יכול לאכלו. או\"ח שם סעי' ט\"ז:", + "קונטרס אחרון
דהוה הערמה. ועי' או\"ח סי' תקכ\"ז סעי' כ\"ג דאם עבר ובישל כמה קדירות שלא לצורך יום טוב מותר לאכלן בשבת או בחול. ואם הערים לבשל ב' קדירות לצורך היום והותיר אחת לצורך מחר אסור באכילה. וכתב הט\"ז שם ס\"ק כ\"ב בשם רש\"י הטעם שהחמירו בהערמה טפי מעבר במזיד. משום דאלו מזיד רשע הוא לעבור על דברי חכמים ואין אחרים לומדים ממנו והוא עצמו משים אל לבו ושב הלכך לא מיעקרא תקנת עירוב. אבל מערים סבור לעשות בהיתר ואחרים לומדים ממנו ומיעקרא תקנת עירוב הלכך קנסוהו רבנן ע\"ש:
כתב בספר דברי דוד מהגאון הגדול מוהר\"ר דוד בעל הטו\"ז (לך) בשם חותנו המאור הגדול זלה\"ה דנשחבשו הספרים שכתבו שאברהם אבינו קיים אפי' עירובי תבשילין. שהי' להם לכתוב עירובי תחומין באשר שהלימוד שהוציאו חז\"ל בזה הוא מדכתיב עקב אשר שמע אברהם בקולי. מצות שאדם דש בעקביו קיים א\"א והיא תחומין וכמו שאיתא במס' עירובין והטעות יצא להם שהי' כתוב לפניהם ע\"ת והי' משתמע לתרי אפי וכתבו תבשילין במקום תחומין:
ובמ\"ר פ' תולדות עקב אשר שמע אברהם בקולי וישמור משמרתי מצותי חקותי ותורותי. ר' נתן בשם ר' יוחנן אמר אפי' הלכות עירובי חצרות הי' אברהם יודע, תורותי ב' תורות, שקיים אפי' מצוה קלה שבע\"פ עכ\"ל:
ובספר עונג חיים לשבת כתב ג\"כ בשם זרע אפרים על הפסיקתא דר\"כ דשם כתב בשם הגאון ר' זלמן מווילנא ז\"ל דט\"ס נפל בגמ' שלפנינו במ\"ש אפי' ערובי תבשילין שהי' כתוב אפי' ע\"ת ר\"ת ערובי תחומין והמדפיסים טעו בזה. עוד כתב דיש רמז ע\"ז במ\"ש עקב אשר שמע אברהם בקולי \"וישמור \"משמרתי \"מצותי \"חקותי \"תורותי ר\"ת תחומם:
אע\"פ שהניח עירוב אינו יכול לבשל ביו\"ט ראשון. היינו אם חל יו\"ט ביום ה' ו' לשבת. סי' תקכ\"ז סעי' י\"ג. ועי' שערי תשובה שם ס\"ק י\"ב דמ\"ש הרדב\"ז דמיני עופות ומיני בשר שאם יבשלם ביום שחיטתן אינם יפים לאכול כמו הנשחטים מאתמול מותר לשוחטם ביום ראשון. ע\"כ נראה שר\"ל כשצריך להם ביום ראשון או שיאכל ממנו קצת ע\"ש. אין לשין הוורעממיל\"ש (היינו לאקשין) ביו\"ט לפי שהישנים יותר טובים. מ\"א סי' תצ\"ה סק\"ג:
כיצד מצות הנחת ע\"ת נוטל בידו חתיכת פת שיש בה כביצה וכזית בשר מבושל או שאר דבר מבושל שיש בו כזית כדי שבפת זו יהא מותר לו לאפות מי\"ט לשבת ובתבשיל זה יהא מותר לו לבשל מיו\"ט לשבת. ש\"ע הרב סי' תקכ\"ז סעי' ג':
ויותר נכון שיקח שומן אווז שניחך אצל האש או גריווין כי בשר או דגים יוכל להתקלקל ואז לא מהני העירוב:" + ], + [ + "טעם. שנקרא עירוב. מפני שהוא מערב בישולי צרכי שבת וצרכי יו\"ט לעשותן יחד והואיל והוא דרבנן מותר להניחו בעי\"ט אפי' בספק חשיכה. לבוש סי' תקכ\"ז סעיף א'. וע\"ל סעי' תקצ\"ד וסעי' תקצ\"ה:" + ], + [ + "טעם. כשמברכין ר\"ח אב אומרים מנחם אב. שמנחם את הא\"ב בשביל שכל הקינות הם באל\"ף בי\"ת וידוע שכל הבריאה נברא בא\"ב וא\"כ כאשר יהי' הגאולה יהי' הנחמה על הא\"ב. (רמתי' צופי'):", + "קונטרס אחרון
יהי' הנחמה על הא\"ב. בין המצרים כבר כתבו הפוסקים שאסור לאכול פרי חדש וללבוש מלבושים מדשים*ועי' שע\"ת סי' תקנ\"א ס\"ק י\"ח דכתב וז\"ל כתב בס' עמודי שמים שאף הבגדים ישנים והם חביבים אצלו אסור לקנות מר\"ח אב. וגם מטעם ברכת שהחיינו לאו ש\"ד. אבל אם נתנו לו במתנה שמברך הטוב והמטיב יברך מיד ע\"ש:
ומנעלים חדשים מותר ללבוש בין המצרים ואין להחמיר בהם רק מר\"ח דהא אין מברכין עליהם שהחיינו. דדוקא בגדים חדשים שמברכין עליהם שהחיינו כתב הב\"ח דאסור מי\"ז בתמוז ואילך עי' מ\"א שם ס\"ק כ\"א משא\"כ במנעלים חדשים וכן כל דבר שאינו חשוב. עי' סי' רכ\"ג סעי' ו':
קציצת הצפרנים אין לאסור רק בשבוע שחל בה ת\"ב. ולכבוד שבת פשיטא דשרי. עי' מ\"א סי' תקנ\"א ס\"ק י\"א וט\"ז שם ס\"ק י\"ג:
ועי' פרמ\"ג שם ס\"ק י\"א דלכבוד השבת אף שחל ט\"ב בשבת י\"ל דשרי בע\"ש ליטול הצפרנים אף לט\"ז. וה\"ה לסרוק ראשו י\"ל דשרי ע\"ש. ובספר ארחות חיים שם אות י\"ב כתב בשם פמ\"א ח\"ב סי' ל\"ז דאשה מותרת בתספורת מר\"ח עד התענית דהא יש מתירים אפי' באבילות לאחר ז' וע\"ל סעי' תתרמ\"ז בד\"ה ובשו\"ת נו\"ב:
ועי' עטרת זקנים סי' תקנ\"ג דהמנהג שהנשים רוחצות ראשן בט\"ב ממנחה ולמעלה. וזקנים הראשונים הנהיגו זהו ועשו סמך לדבר על מה שאמרו בהגדה כי משיח נולד ביום ט\"ב וצריך לעשות זכר עכ\"ל:
ומותר לעשות שדוכין. ומ\"מ אסור לעשות סעודה ואפי' בלא ריקודין ומחולות אבל מה שנוהגין לאכול מיני מרקחת בשעת כתיבת התנאים לא מיקרי סעודה. מ\"א שם סק\"י. ומותר לעשות בגדים חדשים לצורך נשואין מר\"ח עד התענית. אבל מי שקיים פ\"ו אסור. שם סק\"ח: כדי שלא יצטרך לומר עליהם שהחיינו. וכן ראוי לעשות באלו הימים לשמור עצמו מלאכול פרי חדש וגם בר\"ח ובשבתות. ש\"ע האריז\"ל. ועי' ט\"ז סימן תקנ\"ח ס\"ק י\"ז. ועי' מ\"א ס\"ק מ\"ב דאם חל י\"ז בשבת דלכ\"ע מותר לומר שהחיינו:
חולה מותר אף בחול שהפירות פותחין לו תאותו. זכור לאברהם אות ט' בשם מהרי\"ץ כ\"י. ואמר בין המצרים יאכל פרי אחר חדש ויברך שהחיינו עליו ויכוין לפטור גם אותו פרי. יש מי שכתב דלאשה מעוברת יחנו פרי חדש ותאכל בלי שהחיינו כיון שהחיינו רשוח והכא יש לחוש שמא תתאוה ויגרום נזק לה ולולד. וכן קטן שיש לו ידיעה קצת אבל לא יכול להבחין בין ימים אלו לשאר ימות השנה ומתאוה לפר\"ח שרי ליתן לו ויברך שהחיינו כדי שלא יטעה ולא יברך בשאר הימים. שם. ועי' ליקוטים סעי' קע\"ו:" + ], + [ + "עוד טעם. שנקרא החודש הזה מנחם אב. שכביכול הקב\"ה שמנחם א\"ע כמו אב שמנחם א\"ע בנעוריה בית אביה דרשו חז\"ל כל שבת נעורים לאביה.*ועי' בני יששכר שהביא בשם ספר קול אליהו וז\"ל בעה\"ק ירושלים תוב\"ב נהגו שלא לאכול בשר מר\"ח אב עד התענית ואם נשאר לו בשר ממה שקנה לצורך אוכל נפש לר\"ח או לשבת שמע אומרים בשם הרב מהר\"א יצחק שהי' אוכל משיורי רא\"ש חד\"ש ושבת ושכן נהגו אחריו עכ\"ל. וכתב ע\"ז ונלע\"ד מקום ההיתר הוא באפשר דאם נאמר שלא יהי' רשאי לאכול שירי הבשר אחר השבת יתקלקלו השירים ומימנע ולא יקנה לשבת רק בדוחק ובצמצום וע\"י זה יהי' מניעה לעונג שבת ודכירנא כד הוינא בימי חורפי הייתי משמש לפרקים לצדיק אחד שהי' מפורסם בדורינו מהר\"מ סופר זצוק\"ל מיפשעווארסק והצדיק ההוא הי' מפורסם לבעל מדריג' ורוה\"ק והיו מנהגו שהי' מצניע שיורי מאכלים אשר היו מתוקנים לשבת כגון הרקיקים ודובשנין ובבוא אליו איש נכבד בימי החול הי' מכבדו בשירים הללו ואמר שזה מיקרי כעין שירי מנחות. וברבות הימים מצאתי בשם גדול א' שמי שרוצה שלא לאכול בשר ושלא לשתות יין בימי החול או מחמת פרישות וכאשר יכבד הדבר עליו. הנה יקנה בשר ביום ד' או ביום ה' לכבוד שבת ומותר לו לאכול מאותו הבשר גם בימי החול. וגם מה שישתייר לו אחר השבת יוכל לאוכלו בימי החול. ורואה אני שהדבר ק\"ו להתיר בניד\"ד. כ\"ז הנני כותב לא להלכה ולא למעשה כי כדאי הוא בית אלקינו וכו' ע\"ש. ועי' פתחי תשובה סי' שע\"א ס\"ק י\"ב: דביר המוצנע:", + "קונטרס אחרון
נהגו שלא לאכול בשר מר\"ח אב.*ובסידור יעב\"ץ כתב שהמקבל אורח ת\"ח בתוך ביתו יומא טבא לו ואין לו סעודת מצוה גדולה מזו שהנהנה בסעודה שת\"ח מיסב בה כנהנה מזיו השכינה. וגדולה הכנסת אורחים מהקבלת פני השכינה ע\"כ אם החכם האורח הבא צריך לאכול בשר משום חולשא דאורחא יש להתיר לבעה\"ב לאכול עמו בשר ולשתות יין ויכול לזמן אפי' כל הלומדים והחכמים שבעיר להסב עמו לכבודו ולא ימלט משמועות חדושי תורה כו' והוא שיהי' חכם גדול מובהק ומומחה לכל ולא אזלינן בתר שמא אלא בתר טעמא טעם זקנים אפי' בחור בשנים: ולענין אם יש מקום לסמוך על סיום מקרא לאכול בשר בחדש אב ולענין הבכורי' בע\"פ וגם אם מסיים מקרא קטן או מסכת קטנה אם מהני עי' בספר נחלה לישראל שאלה ל\"א בשם הה\"ג מהרש\"ק זללה\"ה מבראד שהסכים לסמוך גם על סיום מקרא. ולענין אם לומד מסכת קטנה או מקרא קטן ירד לחלק דהיכי דהוי דרך לימודו אז אף אם לומד רק מסכת קטנה או מקרא קטן די בזה אבל כשלומד בכוונה כדי שיעשה סיום אז אם הוא לימוד גדול דעכ\"פ יש כאן מצות לימוד אז יוכל לסמוך אף בכה\"ג. אבל כשאין בו לימוד גדול וגם אינו דרך סדר לימודו לא מהני:
ובספר ארחות חיים סי' תקנ\"א אות ל\"ה כתב בשם הרב הצדיק הקדוש מוהר\"ר ישראל מרוזין זצוק\"ל דציוה אחר תענית ט\"ב ללמוד מסכת א' משניות ולסיים ולאכול בשר. ובהגהות שם כתב וז\"ל ובדין סיום מסכת עי' מש\"ז א\"ח סי' ק\"ב סק\"ד דמסכת דרך ארץ לא מיקרי תורה אם כן בסיום מסכת ד\"א אין היתר לאכול בשר ע\"ש:" + ], + [ + "טעם. שנוהגין שלא לאכול בשר גם בר\"ח אע\"ג דאיתא בסי' תי\"ט דסעודת ר\"ח מצוה*בספר נחלה לישראל סי' ל\"ז כתב וז\"ל ראיתי בעבה\"ק להגאון חיד\"א ז\"ל מורה באצבע סי' רל\"ג דכתב דמנהגם לאכול בשר בר\"ח אב. והנה גם בש\"ע אין הכרע דמש\"ש בסי' תקנ\"א סעי' ט' דנוהגין שלא לאכול בשר מר\"ח יש מקום לומר דהיינו אחר ר\"ח ומצינו כעין זה בה' ר\"ה סי' תקפ\"א סעי' א' דנוהגין לקום מר\"ח לומר באשמורת סליחות. וכתב המ\"א היינו אחר ר\"ח דבר\"ח אסור לומר תחנונים. איברא דבאגור איתא דנוהגין איסור ברחיצה מר\"ח עדה\"כ והשבתי חגה וחדשה ע\"ש משמע דבר\"ח עצמו אסור לאכול בו בשר ע\"ש. וגם ממ\"ש חז\"ל משנכנס אב ממעטין בשמח' קאי גם אר\"ח ודאי ומניעת אכילת בשר הוא מניעת השמחה כי אין שמחה אלא בבשר. עי' אשל אברהם סימן תקנ\"א:
מי שדרכו לברך ברכת המזון על היין נ\"ל שעביר' הוא בידו אם ימנע בין המצרים לברך על היין אף אם נזהר מבשר ויין ואם לא מסתפינא אמינא אפילו עט\"ב קודם סעודה המפסקת מותר לברך על היין. יוסף אומץ אות תת\"ס. ולשתות יין הבדלה משנכנס אב לא ראיתי רבותי נזהרין. הגהות מנהגים:
ובספר ארחות חיים סי' תקנ\"א אות כ\"ו כ' בשם שד\"ח בענין שבין המצרים שבהיותו בעיר גדולה של חכמים וש\"ס ראה שלמים וכן רבים אף בימים שאין אוכלים בשר אין נמנעין משתיית היין. ואמרו שכך קבלו מנהג זה שלא לאסור היין. ומ\"מ הדבר פשוט כי מקום שנהגו שלא לשתות יין בימים שאין אוכלים בשר. הרי להם בשר ויין שוה. ומי ששותה הוא פורץ גדר ומשפטו חרוץ יש\"ן רח\"ל: משום שמת בו אהרן הכהן ויש שמתענים כמ\"ש בסי' תק\"פ. א\"ח סי' תקנ\"א בשם ס' נזירות שמשון:", + "קונטרס אחרון
בשר גם בר\"ח. וטעם. המנהג לאכול בשר בער\"ח אב לעת ערב ומאמר העולם הוא מיעסט פלייש פאר דער שיהל. כלומר שנוהגין לאכול בשר קודם שילכו להתפלל. הוא כיון דכמה פעמים אוכלין בכל השנה מאכלי חלב ומהם אשר חביב להם יותר חלב מבשר ובמה יודע איפא זכר לחרבן. לזה שמו להם לחק שיאכלו בשר ויין בער\"ח אב לעת ערב מה שלא יאכלו להבא:
עוד טעם. להראות דפורשין מעכשיו לשם עינוי לא משום דמאכל חלב חביב עליהם ראיתי בספר א':" + ], + [ + "טעם. שנוהגין לישב על גבי קרקע בסעודה המפסקת. כדי שיהא נראה סעודה ענייה ושפלה ולכן אין צריך לחלוץ מנעליו באותה סעודה. עי' ב\"י סי' תקנ\"ב:", + "קונטרס אחרון
סעודה ענייה ושפלה. ומה\"ט יש ליזהר שלא ישבו ג' לאכול יחד סעודת המפסקת כדי שלא יתחייבו בזימון כדי שלא תהי' סעודה תשובה. ח\"א כלל קל\"ד סעי' ד'. ועוד לקיים מה שנאמר ישב בדד וידום כי נטל עליו דהא אפי' אבל חייב בזימון. לבוש סי' תקנ\"ב סעי' ח':", + "לחלוץ מנעליו. ובענין מנעלים של בגד חדשים אם מותר לחנכם וללובשם בט\"ב. אפשר כיון שהוא זכר אבילות בלבד שיהי' מותר וטוב הדבר שלא לחנכם בט\"ב אלא ביוה\"כ והמחמיר תע\"ב. הלק\"ט ח\"ש סי' קל\"ט:" + ], + [ + "טעם. שאסור לאכול שני תבשילין משני קדירות בסעודה המפסקת מפני שהוא דרך שררה וכבוד. ויש להחמיר אפי' מב' מינים בקדירה אחת אא\"כ הוא דבר שדרכו בכך כל השנה כגון אפונים שנותנים עליהם בצלים ובצים. לבוש סי' תקנ\"ב סעי' ב'. ואסור לאכול דגים. משום דאיכא דוכתא דדגים בכלל בשר ועוד דהוא עולה על שלחן מלכים. מ\"א שם ס\"ק ב'. ואסור לעשות לביבות ממולאים בגבינה. כי הם שני דברים כי העיסה הוא מאכל בפ\"ע והגבינה הוא ג\"כ מאכל בפ\"ע ואף שנאכל כשהוא חי מ\"מ כשנתבשל מיקרי תבשיל וה\"ל כשני מינים בקדירה אחת כיון דרוב פעמים אין דרכן בכך (מ\"א ומחצית השקל שם סק\"ד). ונוהגין לאכול עדשים או בצים. מפני שהם סימן לאבל. מה בצים ועדשים זו גלגל אף אבילות גלגל היא שחוזר בעולם. מה בצים ועדשים אין להם פה אף אבל אין לו פה שאין לו להרבות בדיבור ואין אוכלים תבשיל אחרת. לבוש שם סעיף ה'*ובליקוטי פרי חדש סימן תקנ\"ב כתב וז\"ל ורבים מהתלמידים הבינו שמאכל אבילים אין בה איסור משום ב' תבשילין ולכן נהגו לאכול מאכל עדשים ואח\"כ ביצים קשים ונשתרבב המנהג אף לקצת יודעים. וכנראה שטעו בדברי ההג\"ה שכתב ויש נוהגין לאכול ביצים קשים והם הבינו שרוצה לומר שמלבד מאכל עדשים אוכלים ג\"כ ביצים קשים והם טועים בדבר משנה דהא מתני' סתמא קתני ולא יאכל ב' תבשילין וכוונת ההג\"ה היא שבמקום עדשים יש נוהגים לאכול ביצים קשים ע\"ש. עוד כתב ויש נוהגים לאכול העדשים ולברך ברהמ\"ז וחוזרים ואוכלים ביצים קשים וגם מנהג זה אינו נכון חדא משום ברכה שאינה צריכה וכמ\"ש ר\"י בתוספות דמס' שבת לענין ג' סעודות ועוד שנמצאת נפקעת תקנות חכמים שלא יאכל אדם ב' תבשילין: ויש ליזהר שלא ישבו שלשה לאכול בסעודה המפסקת כדי שלא יתחייבו בזימון. ואם אירע שאכלו ג' ביחד לא יזמנו משום דלא חשיב קביעות כיון דדעתם לכתחלה שלא יקבעו יחד לכן אין מזמנים. מ\"א שם סק\"ט:", + "קונטרס אחרון
ממולאים בגבינה. ומותר לאכול ברייטי לאקשין עם גבינה בסעודה המפסקת. ספר החיים להגאון מהרש\"ק מבראד זצ\"ל סי' תקנ\"ב", + "מפני שהם סימן לאבל. בפרקי דר\"א פרק ל\"ה כתב וז\"ל ר' אליעזר אומר העדשים מאכל צרה הם ואבל תדע לך כשנהרג הבל היו אבותיו אוכלין על אבלו מאכל עדשים באבל ובצרה. כשנשרף הרן באור כשדים היו הוריו אוכלין על אבלו מאכל עדשים באבל ובצרה. ויעקב הי' אוכל מאכל עדשים באבל וצרה על שהיתה מלכות ושררה ובכורה של עשו. ובאותו יום מת אברהם אבינו זקנו. וישראל אוכלין מאכל עדשים ואבל וצרה על אבל ב\"ה ועל גלות ישראל. מכאו אתה למד שאין בני עשו נופלין עד שיבא שריד מיעקב ויתן לבני עשו מאכל עדשים באבל ובצרה ויקח מהם שררה מלכות ובכורה שקנה יעקב ממנו בשבועה שנאמר ויאמר יעקב השבעה לי כיום וישבע לו:" + ], + [ + "טעם. שאין מדליקין נרות בבית הכנסת בט\"ב. דאיתא באיכה רבתי שאמר הקב\"ה למלאכי השרת בשעת חורבן הבית מלך ב\"ו כשהוא אבל מה דרכו לעשות אמרו לו מכבה את הפנסין אמר להם אף אני אעשה כן שנאמר שמש וירח קדרי (פי' פנסין כלים שנותנין בהם הנרות מפני הרוח שלא יכבו שקורין להם עששיות) וכן תרגום באורים כבדו ה' בפנסיא. אבודרהם.", + "קונטרס אחרון
בבהכ\"נ בט\"ב. אין מדליקין נר תפלה בביהכ\"נ בט\"ב שחרית ולמנחה מדליקין ואם יש ברית מילה מדליקין נרות בשעה שמביאין התינוק למול. א\"א סי' תקנ\"ט סק\"ג בשם מהרי\"ל:" + ], + [ + "טעם. שאומרים בט\"ב אחר תפלת ערבית קדיש שלם עם תתקבל. שעדיין לא קראו איכה שנאמר בו סתם תפלתי. לבוש מנהגים סעי' כ\"ח:" + ], + [ + "טעם. שלא נהגו באיכה כמו במגילה לכתוב אותה על קלף וספר בפ\"ע כדין כל הספרים שצריכים לצאת בהם ידי חובתם בציבור ולא דמי לשיר השירים ורות וקהלת דשאני הם שאין רגילין לקרותם בש\"ץ אלא כל יחיד ויחיד קוראה בפ\"ע משא\"כ באיכה שצריכים לקרות ע\"י הש\"ץ להוציא הקהל ולמה קורין אותה מתוך החומשין הנדפסין ולא נכתבה כהלכות ספרים. ואפשר שנהגו כן מפני שלא הי' מצוי להם מפני שהסופרים לא נהגו לכותבם משום שאנו מחכים ומצפים בכל יום שיהפך לנו לששון ולשמחה יום זה ולמועד*בספר אמרי צדיקים ח\"ש כתב בשם הרב הצדיק הקדוש מוהר\"ר לוי יצחק מבארדיטשוב זצוק\"ל וז\"ל הנה מגילה זו הוא אחד מחמש מגילות הקדושים ולכאורה לעתיד לבוא בב\"א יעשו על המגילה זו שהחיינו ואיך יקראו המגילה הזאת בנחת בתשעה באב. וכתב שיקראו את המגילה בזה הלשון. איכה עד עכשיו היתה ישיבתה בדד העיר ועכשיו רבתי עם שרתי במדינות היתה למס. פי' ועכשיו נותנים כל האומות מס לישראל. בכו תבכה בלילה ודמעתה על לחיה עד היום. ועכשיו אין מנחם לה. היינו המדה של אין מנחם לה ונקרא כל המגילה בדרך זה בתענוג גדול מה שאין הפה יכול לדבר ומשום הכי יהי' שייך ג\"כ הברכה של שהחיינו. על אופן זה יהי' כל המגיל' ונזכה בב\"א: ואם הי' כותבין מגילת איכה הי' נראה כמתיאשי' מן הגאולה ח\"ו משא\"כ: בגאולת פורים כי ימי הפורים לא יהי' בטלים ולפיכך ע\"י הדחק נהגו לקרות איכה מתוך החומשין. לבוש סי' תקנ\"ט סעיף א'.", + "קונטרס אחרון
לששון ולשמחה יום זה. בסידור יעב\"ץ כתב דבזמן ב\"ש הי' אוכלין ושותין ושמחין בט\"ב עצמו ויום זה הי' להם יו\"ט. לפי שבזמן שלום כל הד' תעניות הם יו\"ט ע\"ש. ובזה מבואר המדרש פליאה מובא בספר אוהב ישראל לא הי' יום מועד לישראל כיום שנחרב ביהמ\"ק ע\"כ. כי יום זה הי' להם יו\"ט. וע\"ש מש\"כ בזה. ועי' ט\"ה ח\"א סעי' תתע\"ח בד\"ה ובס' זרע קודש. ועי' מ\"א סי' תקנ\"ב ס\"ק י\"ב והגה מהרר\"צ שפיץ שם:", + "מתוך החומשין. כשמגיע לפסוק השיבנו. אומרים אותו הקהל בקול רם. אח\"כ מסיים החזן וחוזרין הם לאומרו בקול פעם ב'. וכן הש\"ץ אחריהם. יעב\"ץ:", + "ונזכה בב\"א. ובספר מדרש אליהו (מגלת אסתר) כתב על מה שאמר ר' יוחנן הנביאים והכתובים עתידין ליבטל היינו שישתנה קריאתו לטובה על דרך ששמעתי מרבי ומורי זלה\"ה בפסוק איכה ישבה בדד דבימות המשיח יתקרו הפסוק לטובה בסגנון איכה ישבה בדד ירושלים בחרבונה שאפילו בהמה ועוף לא עבר בה נ\"ב שנים כארז\"ל. כנגד זה תהיה העיר רבתי עם לימות המשיח. ובמקום שהיתה כאלמנה תהיה רבתי בגוים. גם תהי' שרתי במדינות. במקום שבגלותה היתה למס ע\"כ. וכן כאן מה שאמר שיבטלו נביאים וכתובים לא שיבטלו ויגנזו חלילה אלא שיתבטל הקריאה הפשוטה המובנת לרעה ויהפכו הקריאה כמדבר מהטובות והנחמות כו' ועד\"ז יהי' ג\"כ קריאת הקללות שבתורה שיהפכו הקריאה הרעה לקוראם לטובה ולברכה בתיבות עצמן של הקללות עתה כי לא ישתנה מן התורה אות ואפי' תג א':" + ], + [ + "טעם. למה באיכה כתיב פ\"א קודם לעי\"ן. לפי שהי' אומרים בפיהם מה שלא ראו בעיניהם. מ\"ר. עוד טעם. דאיתא בגמ' ס' ע' סומך עניים וכאן לא הי' סמיכה לעניים כי פיה\"ו מריתי לכן אות פ' בין סמ\"ך לעי\"ן. גאולת ישראל:", + "קונטרס אחרון
בספר ילקוט האורים בליקוטים כתב בשם ספר עיר בנימין הטעם שלא כתב מיד בא\"ב הראשון הפ' קודם לע'. עפ\"י מה דאיתא בסנהדרין דף ק\"ד מפני מה הקדים פ' לע' בשביל מרגלים שאמרו בפיהם מה שלא ראו בעיניהם. ובמס' סוטה אי' דמרגלים אמרו וגם זבת חלב ודבש אפס כי עז העם משום שכל שקר שאין אמת בתחילתו אין מתקיים בסופו. ולכך כ' גם בא\"ב הראשון כסדר הע' קודם לפ' שגם המרגלים אמרו אמת בתחלתו אבל בא\"ב השני שפיר רמז כנ\"ל: " + ], + [ + "טעם. שאין אומרים ויהי נועם כשחל ט\"ב במוצש\"ק. לפי שהוסד על הקמת המשכן ועתה אין לאמרו ביום שנחרב. והוא עיקר. דאי הטעם משום איסור מלאכה גם כשחל באמצע השבוע ט\"ב לא הוי לן למימר מאחר דלא נוכל לומר ומעשי ידינו. מטה משה אות תשכ\"ט:" + ], + [ + "טעם. שאומרים ואתה קדוש אחר קריאת איכה. מפני שנתחייבו שונאי ישראל כליה שעברו את התורה מאל\"ף ועד תי\"ו. פרדס בלקוטי דינים:" + ], + [ + "עוד טעם. דכתיב סלה כל אבירי כאדם שאומר נפסל מטבע זו ואין לו תקנה עמדה מגלת איכה ואמרה לפניו רבונו של עולם אם אלו כלין מי יקדש שמך בעולמך ומי יסדר קדושתך בבתי כנסיות שלך ונתרצה להם הקב\"ה והן במדת רחמים לכך כתב ה' ולא אלקים. ולכך תקנו חכמים ז\"ל שיהיו קורין סדר קדושה לאחר איכה. שם:" + ], + [ + "עוד טעם. משום דאמרו רז\"ל (סוטה דף מ\"ט) עולם מתקיים אקדושה דסדרא והיא במקום תורה שאסורה. הלכות קטנות ח\"ש סי' קל\"ט בשם הח\"ר יוסף מולכו נ\"ע:" + ], + [ + "טעם. שאין אומרים ובא לציון גואל בט' באב בלילה רק מתחילין ואתה קדוש. לפי שאין גאולה בלילה*ובספר רוקח אות שי\"א כתב בשם ר' אליקים שצ\"ל ובא לציון גואל בליל ט' באב בין במוצאי שבת בין בחול. משום דלאחר קינות צריך לומר ולבקש להביא משיח במהרה בימינו להוציאנו מאבילות: טור סי' תקנ\"ט:" + ], + [ + "טעם. שהאבל הולך בלילה לבהכ\"נ וגם ביום עד שיגמרו הקינות. שהרי גם כל העם הם כאבילים ומותר לו לשבת עמהם. לבוש סי' תקנ\"ט סעי' ו' ועי' שערי תשובה סי' תקנ\"ד ס\"ק א' דהאבל יכול לעלות לתורה ולהפטיר: ", + "קונטרס אחרון
לשבת עמהם. ובענין ישיבה על גבי קרקע, עיין ברכי יוסף סי' תקנ\"ב אות ח' דבט\"ב צריך להפסיק בבגד בינו לקרקע עפ\"י הקבלה כי אין לישב אפי' עם בגדיו אלא על בגד שאינו מיוחד למלבושיו ע\"כ. ונוהגין בו כל המצות הנוהגים באבל שמתאבלין על חורבן ירושלים ואסור ברחיצה וסיכה אפי' פניו ידיו ורגליו כו'. עי' לבוש סי' תקנ\"ד סעי' א'. וצריך להפסיק מבע\"י הואיל והוכפלו בו צרות החורבן ב\"פ. שם סי' תק\"נ סעי' ב'. אונן בט\"ב יושב בביתו. פר\"מ סי' תקנ\"ט סק\"ח בשם א\"ר:
ואין מחויב לקום ולהדר לפני רבותיו בט\"ב עפ\"י מה דאיתא בש\"ס דקדושין דף ל\"ב וז\"ל יכול יעמוד מפניו מבית הכסא ומבית המרחץ ת\"ל תקום והדרת לא אמרתי קימה אלא במקום שיש הידור. וזה ג\"כ הטעם באבל שמעולל בעפר והחולה מוטל על ערש דוי אין זה קימה שיש בה הידור. וא\"כ גם בט\"ב שנוהגין לישב על הארץ להתאבל על חורבן ב\"ה ג\"כ אין קימה שיש בו הידור ואינו מחויב לעמוד מפניו. אכן אם רוצה לעמוד מפניו ודאי אין בו איסור. שו\"ת שבות יעקב סי' כ\"ו:" + ], + [ + "טעם. שאין מניחין תפילין בט\"ב. משום דאקרי פאר. וטלית. משום דכתיב בצע אמרתו ומתרגמינן בזע פורפריא דיליה.*כתב א\"ר שם בשם תשו' לעק\"ז וז\"ל והנוהגין להניח לא יניחו בשחרית רק של רש\"י ובמנחה יניח שניהם ע\"כ. ושכ\"ג חולק דגם בשחרית יניח שניהם ע\"ש ועי' בשערי תשובה שם סק\"ב. ובספר התניא סימן ס' כתב יש שנוהגין שלא להניח תפילין בט\"ב לפי שנאמר לשום לאבלי ציון לתת להם פאר תחת אפר אלמ' במקום שיש אפר אין פאר ובט\"ב כתיב העלו עפר על ראשם. ובשם רב ששנא גאון ז\"ל מצאתי שמותר להניח תפילין בט\"ב דהא אמרינן אבל חייב בתפילין ומה אבל דאבילות חדתא היא ולבו מר עליו חייב להניח תפילין תשעה באב דאבילות עתיקא היא ודשנן ביה האידנא כמה שני על אחת כמה וכמה שצריך להניח תפילין. וכן הלכה למעשה בשתי ישיבות שמניחין תפילין בט\"ב ע\"ש: מ\"א סי' תקנ\"ה:", + "קונטרס אחרון
תפילין בט\"ב. עי' באה\"ט סי' תקנ\"ה סק\"א בשם הלק\"ט שמהר\"ם גלאנט\"י הי' מניחם בביתו והי' קורא ק\"ש ואח\"כ הי' הולך לביהכ\"נ ושכן מצא כתב להאריז\"ל ע\"ש. ועי' פתחי תשובה שם סק\"ב דהמקובל מהר\"ש שרעב\"י הי' מניח דרש\"י ודר\"ת בימי אבלו ובט\"ב בבוקר:
ובספר מעשה רב להגר\"א ז\"ל אות ר' כתב שתיכף אחר קינות אפי' קודם חצות מניח תפילין:", + "וטלית. בספר אבודרהם כתב יש שאינם רוצים להיות בלא ציצית ומתעטפין בטלית קטן תחת בגדיהם:" + ], + [ + "טעם. שאין הש\"ץ אומר ברכת כהנים בט\"ב בשחרית. משום דכיון שתשעה באב אסור בשאילת שלום ואיך יאמר וישם לך שלום. דגול מרבבה:" + ], + [ + "עוד טעם. כיון שהכהן אבל אינו נושא כפיו ובט\"ב הכהנים אבלים על חורבן המקדש. שו\"ת פנים מאירות:" + ], + [ + "טעם. שאין אומרים אל ארך אפים אם חל ט\"ב ביום ה' ולמנצח וצו\"ץ. לפי שנקרא מועד. ומטעם זה. אין אומרים עננו בשחרית. ט\"ז סי' תקנ\"ז ס\"ק ב'. ובדגול מרבבה כתב ע\"ז שדבריו תמוהים דמה בכך שנקרא מועד והלא המתענה בשבת או בר\"ח אומר עננו. ובהגהת מנהגים לא כתב כלל מטעם מועד רק מדכתיב שתם תפלתי ע\"ש. וא\"ר שם כתב שהש\"ץ אומר עננו גם בשחרית:", + "קונטרס אחרון
וצו\"ץ. חל ת\"ב במו\"ש אין אומרים צדקתך במנחה בשבת (סי' תקנ\"ט) ות\"ב בשבת אומרים אב הרחמים דהוה כקינות ומזכירין נשמות הצדיקים. עי' פרמ\"ג סי' תקנ\"ד סק\"ט וסי' תקנ\"ט סק\"א בשם א\"ר. וכשמברכין ר\"ח אב כתב בבאה\"ג שאין אומרים א\"ה וכ\"כ בישועות יעקב. ובא\"ר כתב שאומרים א\"ה וכ\"כ במעשה רב סעי' קל\"ח:
ובספר אשל אברהם מהדורא תנינא סי' רפ\"ד סעי' ז' כתב דמש\"כ הא\"ר ז\"ל לומר א\"ה כשמברכין תודש מנחם אב. י\"ל דהיינו רק כפי מנהג עב\"י שבאשכנז יצ\"ו שאומרים אה\"ר מצד שהזכירו ביוצר צרות וכ\"ש ביהמ\"צ. משא\"כ במדינות אלו יצ\"ו שא\"א יוצר לכך כ' הבאה\"ג ע\"ה שלא לומר אה\"ר." + ], + [ + "טעם. שאין קורין בשחרית ויחל. שלא להזכיר שלש עשרה מדות. אבל במנחה קורין ויחל. לפי שהיא שעת נחמה. ספר התניא סי' ס':", + "קונטרס אחרון
קורין ויחל. בבוקר א\"א מי שבירך לעולים. ולמנחה קורין ויחל לאותן ג' שעלו לתורה בשחר כדי לעשות להם מ\"ש. יעב\"ץ. ונראה דבמקומות שאין עושין מ\"ש להעולה בימי החול יוכל לקרות למנחה לג' אנשים שלא עלו בשחר:" + ], + [ + "טעם. שאם יש תינוק למול מלין אותו אחר שגומרין הקינות ולא קודם לכן. משום שמילה צריכים לעשותה בשמחה כדכתיב שש אנכי על אמרתיך. אבל אחר שגמרו הקינות כבר אמרו פסוקי דנחמה ושמחה. לבוש סי' תקנ\"ט סעי' ז'. ועי' קנטרוס אחרון לט\"ה בהשמטה לסעי' תתרמ\"ב בד\"ה ועי' הלק\"ט:", + "קונטרס אחרון
פסוקי דנחמה ושמחה. מילה בט\"ב נוהגין לכנות שם הילד מנחם כמו שאם תהי' מילה בפורים מכנים אותו מרדכי. שו\"ת תשב\"ץ ח\"ג סי' ח'. ועל מש\"כ המחבר סי' תקנ\"ט סעיף ח' בעל ברית לובש בגדים אחרים. כתב בס' כרם שלמה אבל מנעלים דאסור מדינא דגמרא אסור. וע\"ל בהשמטה לסעי' תתרמ\"ב בד\"ה ועי' הלק\"ט:" + ], + [ + "טעם. דאיתא בש\"ע (סי' תקנ\"א) דבסעודת ברית מילה קודם ת\"ב אין רשאי להיות רק מנין וכיוצא בזה לפי הדיעות אשר שם. ובסיום אין לדקדק כלל. כי החורבן הי' על עזבם את תורתי והתורה הוא התיקון והגאולה תהי' ע\"י התורה. ע\"כ בסיים קודם ת\"ב מותר להיות כמה שירצו.*ובספר שפתי צדיקים בליקוטים כתב וז\"ל המנהג לאכול בסיום מסכת אנשים אחרים שאינם משותפים בלימוד הזה. גם בעלי בתים שמחים. והטעם. כי סופי אותיות של תיבת סיום גמטרי' ג\"כ סיום. ע\"ד כמך הנה מ\"ך גימטרי' ס'. גם אות יוד ו\"ד גימט' י'. ועד\"ז ו\"ו מ\"ם. אותיות שניות הם גימטרי' כאותיות ראשונות רומז כשם שאלו אותיות אחרונות שאינם האותיות עצמם של סיום גימטרי' סיום. כמו כן גם אנשים אחרים שאינם משותפים בלימוד הזה ישמחו ג\"כ. לזה המנהג שילכו הבעלי בתים אצל הישיבה בתחלת הזמן ולהודיעם כשיבא הרב לסיים מסכת שיביאו ג\"כ לסיימא ואז יהיו שמה תחלה וסוף עי' יו\"ד ס\"ס רמ\"ו רומז על תחלת אותיות וסופיהן ומנהג ישראל תורה הוא : דברי אמת בליקוטים: " + ], + [ + "טעם. שאין אומרים ואני זאת בריתי רק מדלגין עד ואתה קדוש. מפני שנראה כמקיים ברית על הקינות. ועוד. דלא שייך למימר ואני זאת בריתי שהכל בטלין בו מדברי תורה ואיך יאמרו לא ימושו מפיך וגו'. טור סי' תקנ\"ט וב\"י שם ועי' לבוש שם. ואם אירע ברית מילה בט' באב אומרים ואני זאת בריתי כשאר ימות השנה. מהרי\"ל:" + ], + [ + "טעם. שאין אומרים ביום אחר סדר קדושה תתקבל. כיון שאמרו כבר באיכה שתם תפלתי. איך יאמרו תתקבל והיא נסתמה ואחר תפלת מנחה אומרים תתקבל כיון שאמרו נחמה נחם בבונה ירושלים. עי' לבוש שם סעי' ב':" + ], + [ + "טעם. שנוהגין להקל אחר חצות בישיב' על הקרקע. כיון שלא מוזכר בתלמוד*ובמרדכי סוף מס' תענית כתב משום דכתיב השליך משמים ארץ תפארת ישראל. זה טלית ותפילין. ויש שאינם רוצים לשנות המנהג ולהיות בלא ציצית מתעטפין בטלית קטן תחת בגדיהם. אבודרהם:
והנה מה שכתב הלבוש סי' תקנ\"ט סעיף ו' ומיד שיוצאים מבהכ\"נ נוהגין ללכת לבה\"ק כו' וכשחוזרים לביתם נוהגין לישב על הספסלים ולא על גבי קרקע. ובסעיף ט' כתב ואין יושבין על הכסאות עד אחר חצות ע\"ש. כתב בחידושי הגהות מהגאון מו\"ה ברוך פרענקיל זצ\"ל לחלק בין ישיבות כסא לספסל ומביא ראי' ממד\"ר פ\"ט על קפיטל ס\"ז אמר ר\"ז אדם יש לו בן בית פעם אחד נכנס לו ומושיבו על מטה שני' על הכסא שלישית על הספסל כו' הרי שהכסא חשוב מספסל ועי' בערוך ערך ספסל שמפרש בעל המוסיף שהוא בלשון יוני כסא נמוך ע\"ש: של\"ה:" + ], + [ + "טעם. שאין אומרים נחם בערבית ושחרית עד המנחה. כי עד המנחה הרי הוא כמו שמתו מוטל לפניו ואין ראוי לקבל תנחומין עד המנחה שהוא כנסתם הגולל. (המנהיג). עוד טעם. כי במנחת ט\"ב נולד המשיח הנקרא מנחם.*ובספר אור החיים עה\"ת פ' ראה כתב בשם הזוהר דאי חדא קהילה או חדא כנישתא יתערון בתיובתא מיד אתי בן דוד ע\"כ והורתו ולידתו בא\"י הקדושה ומקום תאותו הוא ארץ הקדושה:
ובספר נתיב מצותיך כתב שרבינו הקדוש אור החיים אמר עליו מרן הבעש\"ט שנשמתו מרוח דוד של אצילות ובכל לילה שמע תורה מפי הקב\"ה ורוב קדושתו אי אפשר לכתוב והי' מיורדי המרכב' וגילו נשמות ומדריגות רוח הקודש אמת ומרן הקדוש הי' נפש דוד דאצילות והי' רוצה שיתקשרו ביחד נפש רוח ויתגלה הנשמ' וחיה דאצילות ויהי' הגאולה אמיתית ושאל אותו ע\"י גיסו הקדוש ר' גרשון מקיטב אם יהי' יכולת שיסע לירושלים ויתראה עם הקדוש פב\"ב והשיב שיכתוב לו יעיין בעת שרואה את צלם דמות תבניתו בעולמות עליונים אם הוא רואה את כל אבריו ודיוקנו אם לא. והשיב מרן הקדוש שאינו רואה את עקביו ואמר הקדוש שלא יטריח את עצמו כי לחנם יהי' טרחתו ומרן לא השיג האגרת הזה ומסר נפשו ונסע אף שאמרו לו מן השמים שלא יסע מסר נפשו ונסע בימי החורף ובחג הפסח הי' בעיר סטאמבול ושם עשה נוראות ונפלאות עד שנשמע בבית הקיסר והי' מה שהי' והוצרך לברוח בספינה ואמרו לו מן השמים שיחזור ולא רצה ולקחו ממנו כל המדריגות אף תורתו ותפלתו שלא ידע לומר ברוך בתוך הסידור שלא הבין האותיות ואמר מה בכך אסע עם הארץ ובור אל הצדיק אור החיים לארץ הקדוש' וקיבל הכל עד שנשברה הספינה ובתו הצדיקת אדל טבעה בים וצעקה אבי הרחמן היכן את שאתה רואה בצרתי ומרוב צערו וצרתו וגם שנסתלקו ממנו המדריגות וכל הקדוש' בא הס\"מ ימ\"ש ואמר לו מה שאמר וכשראה שצרתו צרה גדול' שבא נפשו עד שאול אמר שמע ישראל י\"א י\"א רבון העולמים אני חוזר לביתי ותיכף בא אליו רבו המובהק אחיה השלני הנביא והראה לו היכן הי' וברגע הביאו בחזרה לסטאמבול ומשם נסע תיכף לביתו. זכור לאברהם אות ט' בשם מהרח\"ו ועי' מדרש איכה פ\"א אות נ\"ז: " + ], + [ + "טעם. דתשעה באב אסור בת\"ת. משום שנאמר פקודי ה' ישרים משמחי לב*ועל מה שתמה הט\"ז סי' תקנ\"ג סק\"ב אמ\"ש בהגה\"ה שנהגו שלא ללמוד בשבת עט\"ב אחר חצות ולא לומר פרקי אבות מ\"ש מאכילת בשר כו'. עי' בכור שור (תענית) דמשמע בשבת דף ס\"ב ע\"ב דעונג ושמחה לאו חדא מילתא הוא ועונג לחוד ושמחה לחוד ולכן באכילת בשר דהוי עונג כדכתיב ותתענג בדשן וגו' אסור למנוע בשבת דכתיב וקראת לשבת עונג. אבל לימוד תורה דשמחה הוא דמקרי כמ\"ש משמחי לב ולא מצינו דמקרי עונג ולא נצטוינו בשבת על השמח'. גם לא נצטוינו ללמוד תורה בשבת משום תענוג רק משום שהוא יום פנוי וכיון דהיא שמחה בלא עונג אסור ואפילו בשבת ולכן הנח לישראל אם אינם נביאים כו' ומנהגן תורה היא ע\"ש:
ובספר אבודרהם כתב בשם הרמב\"ן וז\"ל נהגו קצת העם שלא לקרות פרשת הקרבנות ומשנת איזהו מקומן ומדרש ר' ישמעאל בבית הכנסת לפי שאסור לקרות בתורה ואינו נראה לפי שאין לנו איסור בסדר היום שהרי קורין ק\"ש ומברכין לפניה ולאחריה וכן קורין בתורה ומפטירין בנביא. ופרשת הקרבנות ואיזהו מקומן כנגד התמידין תקנום ואומר כדרכו ואינו חושש עכ\"ל. ועי' או\"ח סימן חקנ\"ד סעיף ד' ורמ\"א סי' תקנ\"ט סעיף ד': תענית דף ל'. ומותר ללמוד בדברים שאבל מותר ללמוד בהם.*ובספר שדי חמד אות כ\"ה כתב בשם הרב נוה שלום סימן שפ\"ד דאע\"ג דאבל אסור בת\"ת מותר ללמוד בספרי יראה ובספרי מוסר המעוררים לב האדם לשוב אל אבינו שבשמים. כי השעה צריכה לכך להיות מדת הדין מתוחה עליו. וגדולה תשוב' שמביאה רפואה לו ולכל העולם. כי שב אפו ממנו ולא יוסיף לדאבה עוד: עי' או\"ח סי' תקנ\"ד סעי' א' וסעי' ב':", + "קונטרס אחרון
ומנהגן תורה היא. ובט\"ב שחל בשבת ק' לא נתפרש אודות עש\"ק אחר חצות בלימוד בדברים המשמחים והי' מקום לומר מכ\"ש מט\"ב שחל ביום א' שבשבת ק' גופי' אחר חצות מונעים מללמוד בדברים משמחים כו' אך מ\"מ נראה מסתמיות לשונות הפוסקים בזה שאין למנוע מללמוד בעש\"ק כי בכזה אין להוסיף על מה שנתפרש להדיא. אשל אברהם מהדורא תנינא סי' תקנ\"ג:
ובשו\"ת מהר\"ם לובלין סי' צ\"ט כתב להתיר ללמוד כל היום בט\"ב שחל בשבת:" + ], + [ + "טעם. שבט\"ב מטילין שום על בית הקברות. לפי ששום מבריח החיצונים ובכל ימות שנה יכולין לינצל ע\"י תורה ותפלה ואין להם אחיזה. שער המלך:", + "קונטרס אחרון
ששום מבריח החיצונים. שמעתי מפי איש נאמן ירא ד' שהרב הצדיק הקדוש מהר\"י מבעלז זצוק\"ל כשהלך לבקר חולה א' הוליך אצלו שומים:" + ], + [ + "טעם. שאין מקדשין הלבנה קודם תשעה באב. כי במוצאי תשעה באב נולד בן דוד ע\"כ יש לקדש במוצאי תשעה באב ומבשרים ללבנה ולישראל שעתידים להתחדש.*וכשחל ט\"ב ביום א' אז מיד כשרואין את הנר מברך בפ\"ע בורא מאורי האש. ובמוצאי ט\"ב כשהחשיך קודם הסעודה מבדיל על הכוס בפה\"ג וברכת הבדלה ובשמים אין מברכי דתענוג הוא בריחן. מהרי\"ל. וברוקח אות ש\"י כתב דבמו\"ש אם ירצה יכול לברך אבשמים. ואומר המבדיל בין קודש לחול מפני עשיית מלאכה. ומ\"א סימן תקנ\"ו סק\"ב כתב לפי שבמו\"ש אבד הנפש יתירה ובא הבשמים לחזק נפשו וליישב את נפשו עליו שהוא כואבת מחמת אבודה הנשמ' יתירה אין נכון לעשות כן בט\"ב ע\"ש. אם לא בירך על הנר במו\"ש שוב אין מברכין עליו. משום דאין מברכין על הנר אלא במו\"ש בזמן שנברא. ח\"א כלל קל\"ו סעי' ה':
כתב השל\"ה הנשים שאינן יודעין להתפלל להבדיל בתפלה צריך כל איש להזהירן שביום לא יעשו אש כדי לבשל לצורך הלילה עד שיאמרו בא\"י אמ\"ה המבדיל בין קודש לחול. ורמ\"א סי' רצ\"ט סעיף י' כתב שיאמרו בלא שם ומלכות:
לעולם צריך לזכור בהחורבן ולעשות זכר בכל פעילותיו וכהא דתנו רבנן סד אדם את ביתו משייר בו אמה על אמה בלא סיד זכר לחורבן. ועי' פ\"מ א\"ח סי' תקס\"א סק\"א על פסוק (ירמי' מ\"א) ויבואו אנשים משכם ומשילה ושומרון מגולחי זקן וקרועי בגדים וז\"ל היינו במספרים כי בתער לא יעביר ח\"ו על הרבה לאוין (ואפשר לומר שהיו מגלחים זקנם בסם כמו שעושין היראים היום במקום שמגלחין זקנם) ומכאן תוכחת מגולה אדרבה השחיתו זקנם לניוול בשביל חורבן הבית לא כאותן שאומרים שגילוח הזקן הוא תואר להם ע\"ש. כתב הט\"ז סי' תק\"ס סק\"ה בהרבה סעודות נוהגים לשורר קדיש דהיינו יתגדל וזהו ודאי חטא גדול דלא התירו אלא זכרון חסדי ד' וכ\"ש שיש עון גדול במה שלוקחים על הסעוד' אדם ליצן אחד ועושה שחוק בפסוקים או בתיבות קדושות אשרי אנוש לא יעשה זאת וע\"ז אמרו בניך עשאוני ככינור כו' ע\"ש. ומ\"א שם סק\"י כתב בשם ליקוטי מהרי\"ל וז\"ל שלא בדין הוא שמשוררין במשתה אידך כי עניתני וכה\"ג כמה פיוטים שמחת הריעות כי אז התורה חוגרת שק ואומרת עשאוני בניך כמין זמר אך בבהכ\"נ ברגלים מצוה לזמר עכ\"ל. ונ\"ל דלא שרי אלא אותם שירי שנתקנו על הסעוד' כגון בשבת אבל פיוטים אחרים אסור ע\"ש: האר\"י ז\"ל עי' באר היטב סי' תקנ\"א ס\"ק כ\"ה: ", + "קונטרס אחרון
כי במוצאי ת\"ב נולד בן דוד. בספר עבודת ישראל פי' בשם הרב הצדיק הקדוש מוהר\"ר יעקב יצחק מלובלין זצוק\"ל ביקש רבי לעקור ת\"ב שחל בשבת ואמר הואיל ואידחי ידחי*בספר אגרא דפרקא בסופו אות ט' כתב מה שרבי דוקא ביקש לעקור. דהנה הדין מבואר בגמ' א' מבני המשפחה וכו' תדאג כל המשפחה. נולד בן זכר באותה המשפחה. נתרפאה כל המשפחה. והנה רבי מבית דוד קאתי ובת\"ב לאחר חצות נולד בן דוד. וכיון שהגיע ת\"ב לאחר חצות נתרפאה כל המשפחה ע\"כ רבי דמבית דוד קאתי הוא הרגיש אחר חצות בשבת ת\"ב שכבר נולד בן דוד ונתרפאה כל המשפחה ע\"כ ביקש לעקור התענית ואמר כיון דאידחי אידחי. משא\"כ שאר החכמים שאינם מאותה המשפחה לא הרגישו:
ובספר דברי דוד כתב בשם הרב הצדיק הקדוש מטשארטקוב שסיפר בשם אביו הרב הצדיק הק' מרוזין זללה\"ה שפעם א' נתעצם המגיד הקדוש ממעזרטש זי\"ע ועכ\"י שיהי' הגאולה. ושאלו אותו משמים מי הוא זה אשר ידחוק את השעה כל כך. וכי אין גדול ממנו והשיב המגיד זללה\"ה מחמת שהוא צדיק הדור לכן עליו מוטל להתעצם בענין הגאולה. ושאלו אותו מאן מוכח שאתה הוא צדיק הדור. והשיב המגיד זללה\"ה החברייא קדישא שלי יבואו ויעידו עלי שאני צדיק הדור. ואמרו לו מן שמיא א\"כ יעמדו נא החבריא קדישא שלך ויתנו עידיהן עליך. ואז תצדק בדבריך כי אתה הוא צדיק הדור ויבא המגיד זללה\"ה אל החבריא קדישא שלו ושאל אותם בעת אשר כולם ישבו לפניו. האמת הוא שאני הוא צדיק הדור. ולא הי' מי שיענה על זה הן. וכן שאל אותם ג\"פ ולא הי' מי שישיב שום דיבור ע\"ז. וסייס ואמר אבי אדמו'\"ר מרוזין על זה הפלא מהמעשה בעל דבר שהי' אז. הלא כולם ידעו היטב והאמינו בלב שלם שהמגיד זללה\"ה הוא הצדיק הדור. ועכ\"ז נדמו כולם ולא ענו דבר לומר אמת שרבינו הוא הצדיק הדור:
ובספר קרבן עני כתב ששמע מפי איש נאמן ששמע מפי הרב הצדיק הקדוש מקאזניץ זצוק\"ל כאשר אמר הפייט אום אני חומה והגיע לתיבת סובלת סבלך אמר גלוי וידוע לפניך רבון דעלמא כולא שאני יודע ייחוד אחד שאם הייתי רוצה הי' מוכרח משיח צדקינו לבוא. אך סובלת סבלך. אם אתה סובל גם אני סובל:
ובספר דגל מתנה אפרים בליקוטים כתב ששמע מאא\"ז הבעש\"ט זי\"ע שאמר שאם הי' יכול עוד אחד לומר אל רחום שמך. ועננו כמו אני הייתי מביא משיח. ובפרשת (בשלח) כתב בשם הרב הקדוש מוהר\"ר ליפא מחמעלניק וע\"ד דאיתא באגרת הקודש של אא\"ז הבעש\"ט זללה\"ה הנדפס בספר הקדוש של הרב מפולנאי ע\"ה ששאל למשיח אימתי אתי מר. והשיב כשיתגלה תורתיך ויפוצו מעינותיך חוצה ע\"ש:
ובספר הגהות מהרצ\"א כתב על מש\"כ בזוהר רעיא מהימנא (פנחס) דף קל\"ב ובגין דערב רב אינון שאור שבעיסה ואינון אומין דעלמא דמיין למוץ. יתיר מעכבין בגלותא ע\"ר לישראל מאומין עכו\"ם. כמה דאוקמוהו רבנן מי מעכב שאור שבעיסה ע\"כ. כתב שם והנה כל הנהו קיצין שכתבו הראשונים ברוה\"ק. והנה כלו כל הקיצים. רק נראה שכל אלו הדברים נאמרו על העיכוב אשר הם מצד האומות. אבל העיכוב שהוא מצד הערב רב אשר בקרבנו הם יושבים ובפרט אשר מרבית העם מתחתנים עמהם זה גורם אריכות הגלות אפי' בהגיע הקץ ירחם השי\"ת וע\"ל בהשמטה לסעי' קצ\"ו בד\"ה ובס':
בספר ל\"ת (מקץ) כתב דאותן מצרים שאמר להם פרעה לכו אל יוסף אשר יאמר לכם תעשו ודרשו חז\"ל שמל אותם יוסף הן הנה שנשארו אח\"כ בהנהגות ישראל והן המה הערב רב: פי' שרצה לעקור צרת ת\"ב כלל ועיקר ולגלות הקץ ע\"י שחל בשבת יום הקדוש והואיל ואידחו ידחי לגמרי. ולכן לא הודו לו חכמים כי אין לדחוק את הקץ:", + "במוצאי ט\"ב. ומה שכ' הט\"ז סי' תקנ\"א סק\"ח דאין מקדשין הלבנה במוצאי ט\"ב או בשאר תענית כתב הפ\"מ שם בשם א\"ר דנוהגין לקדש במוצאי ט\"ב כי נולד משיח במוצאי ט\"ב ואם אפשר לטעום קודם שפיר דמי. ואם עדיין הולך יחף יסיים מסאני' ואין לקדש הלבנה כך:", + "בורא מאורי האש. בספר אשל אברהם מהדורא תנינא סי' תקנ\"ו כתב אודות ברכת מאורי האש במוש\"ק שהוא ט\"ב כיון שעכשיו מדליקין כמה נרות סמוך לאמירת איכה יש ליקח שני נרות כאחד כי אבוקה מצוה מן המובחר ואין לשנות בזה מבכל השנה. ועי' קונ\"א לט\"ה בהשמטה לסעי' ת\"א בד\"ה כשחל:", + "לזכור בהחורבן. ובספר מדרש אליהו כתב שמעתי שבעיר אחד אין לובשים רק שחורים על חרבן הבית ועל גלות השכינה. ולכל העיר יש לבוש מיוחד לחתן וכלה והוא לבוש נאה לכבוד החתן והכלה. ובשעת הקידושין מלבשים להם בתכריכין כדי שיזכרו מיום המות ומשימים אפר על ראש הכלה. ואחר השבע ברכות לוקחים מאותו אפר שבראש הכלה תחת הכובע שלה שהביאה מביתה ונותנין על הביצה ואוכלים. ואותה העיר מתענין שני וחמישי לעולם על גלות השכינה. וסיים שזה שמע מפי זקן נכבד נבון וחכם אשר הלך שם:", + "בניך עשאוני ככינור. בספר כולם אהובים בתיקון הנפש פ\"ח כתב שמעתי מהמגיד מקאזניץ זצוק\"ל שפעם אחת בחג השבועות הי' מאריך מאד בברכת יוצר אור בתיבת וזדים טבעת. וכדומה שהי' מאריך לערך ב' או ג' שעות בב' תיבות אלו. ואמר אחר התפלה מחמת שבדחן א' אמר על דברים אלו דברי ליצנות הי' מוכרח להאריך להעלות אותן הדבורים להקדושה.", + "הוא תואר להם. בספר יערות דבש פי' הפסוק ולרשע אמר אלהים מה לך לספר חוקי ותשא בריתי עלי פיך. דהאי לספר הוא לשון גלוח כמו לא ישב אדם לפני הספר. ואמר הכתוב ולרשע אמר אלהים מה לך לספר חוקי. מה לך לגלח ולספר הזקן אשר הוא חק אלקים. ותשא בריתי. ברית נקרא השפתים כמ\"ש ברית השפתים. עלי פיך. היינו על הפה. כי כן דרכן של הרשעים לספר הזקן ושער השפתים מניחין. לכן אמר מה לך לעשות כן. כי אין זה רק מעשה היצר לפתות האדם דוקא בדבר שהוא עבירה לכן בשער הפה שמותר לגלח מפתה אותו שלא לגלח והזקן שיש בו איסור חמור מפתה אותו לספר. וכן מפתה אותו בפיאות הראש שיש בו איסור דאורייתא לגלח אותן ושער הקדקד שיש בו איסור מגדל בלורית מפתה אותו שלא לגלח כדי שיהי' קדקד שער מתהלך באשמיו. וז\"ש ותשלך דברי אחריך. דבר נקרא הפיאות כי דיבור הוא קשה וכן הם השערות כי השערות רומזין לאור חוזר והוא קשה. השלכת אותם אחריך. היינו הפיאות שלך השלכת אחריך לילך בקדקד שער וכלית פאת שדך בקצריך:" + ], + [ + "טעם. שאין מקדשין הלבנה במוצאי שבת חזן. משום דנחשב לדידן קבלת פני השכינה ואין מקבלין אותה אלא מתוך שמחה. והאידנא אסורים בשמחה. וכן בחודש תשרי אין מקדשין אותה עד מוצאי יו\"כ. משום דקודם לכן מאויימים מיום הדין וליכא שמחה. מהרי\"ל:" + ], + [ + "טעם. שאנו מתענים על החורבן שכבר עבר. אינו כ\"א ליתן אל לבנו כי גם מעשיהם עתה כמעשיהם אז ונצומה בל יבוא עלינו כאשר בא עליהם.*מי שיש לו כאב במעיים יוכל לשתות מים מבושלים בזרע גד או קנה וסוקאר בד' צומות. זכור לאברהם או\"ח אות ט' בשם הברכ\"י. ועי' קו\"א לט\"ה בהשמטה לסעיף תרע\"ב: יסוד התשובה פ\"ג בשם הרמב\"ם:" + ], + [ + "טעם. שאחז\"ל (שבת קי\"ט) לא חרבה ירושלים אלא מפני שהעמידו דבריהם על דין תורה. עפ\"י מה דאיתא במדרש שאלו לתורה נפש החוטאת במה תתכפר אמרה תורה יביא קרבן. שאלו להקב\"ה אמר יעשו תשובה כי הקב\"ה רוצה בתשובה ואח\"כ יביא קרבן. אבל בקרבן לבד בלא תשובה לא יכופר. והם הביאו קרבנות ותשובה לא עשו. וזהו אומרם ז\"ל לא חרבה ירושלים אלא מפני שהעמידו דבריהם על ד\"ת. שהתורה אמרה יביא קרבן ולא כדברי הקב\"ה שאמר יעשו תשובה ואח\"כ יביא קרבן. חסדי אבות:" + ], + [ + "טעם. שאמרו ז\"ל לא הי' ימים טובים לישראל כחמשה עשר באב. פי' הראב\"ד ז\"ל שכלו בו מתי מדבר כדאמרינן בירושלמי שכל ערב ט' באב הי' כרוז יוצא למחנה. צאו לחפור. צאו לחפור. והי' חופרים קבריהם והולכין וישנים שם עד הבוקר למחר הי' מוצאים עצמם חסרים ט\"ו אלף ופרוטרוט שנה אחרונה מצאו עצמן שלימים אמרו שמא טעינו בקביעת החדש חזרו שם י' בו וי\"א בו וי\"ב בו וי\"ג וי\"ד כיון שהגיעו לט\"ו ראו הלבנה מלאה ומצאו עצמן שלימים אמרו בטלה גזרתינו ועשו יו\"ט. כל בו:" + ], + [ + "טעם. ארבעה תעניות. מפורשים בקבלה (זכריה ח') כי כה אמר ה' צבאות צום הרביעי וצום החמישי וצום השביעי וצום העשירי יהי' לבית יהודה לששון ולשמחה ולמועדים טובים. צום הרביעי. זה י\"ז בתמוז שהוא בחודש הד'. וה' דברים קשים ארעו בו. א' נשתברו הלוחות. ב' בטל התמיד מבית ראשון. ג' הובקעה העיר ב' פעמים. ד' שרף אפוסטמוס את התורה. ה' העמיד צלם בהיכל. צום החמישי. זה ט' באב שהוא בחודש החמישי. וה' דברים ארעו בו. א' נגזר על ישראל במדבר שלא יכנסו לארץ. וחרב הבית בראשונה ובשניה. ונלכדה עיר גדולה בישראל וביתר שמה והיו בה אלפים ורבבות מישראל ונפלו ביד גוים ונהרגו כלם והיתה שם צרה גדולה כחורבן בית המקדש. ובו ביום חרש טורנוסרופוס מלך אדום את ההיכל ואת סביביו לקיים מה שנאמר ציון שדה תחרש. צום השביעי. זה צום גדלי' שהוא בחודש השביעי ובו נהרג גדליה בן אחיקם ונכבות גחלת ישראל הנשארת וסבב להם הגלות. צום העשירי הוא עשרה בטבת שהוא בחודש העשירי שבו סמך מלך בבל הרשע ידו על ירושלים והביאה במצור ובמצוק. כל בו:", + "קונטרס אחרון
זה צום גדלי'.*במקום שנוהגין לומר. בעשי\"ת י\"ג מדות ויה\"ר אומרים עתה במנחה ג\"כ וקורין שלשה בפ' ויחל כמו בשחרית. מי שנוהג להתענות עשי\"ת א\"צ לקבל את התענית. ומי שאינו מתענה כל עשי\"ת רק שרוצה להתענות יום מחר צריך לקבל התענית. מטה אפרים שם סעי' כ\"ה. יש מי שכתב שגדלי' נהרג בר\"ה ונדחה תעניתו ליום חול ולכן יש להקל ליולדות שאירע התענית אף שבשאר ת\"צ נהגו להתענות כל זמן שאין להם חולשה ונתרפאו מלידתן מ\"מ בזה שי\"ל שלא נקבע בזמנו יש להקל בחשש מיעוט. מטה אפרים סימן תר\"ב סעיף ג'. ועי' א\"ר ושע\"ת רס\"י תק\"נ דצו\"ג דינו כנדחה ע\"ש:
מי שקשה עליו להתענות ורוצה לשתות קודם שיעלה עמוד השחר משתה קאוו\"ע או טיי\"א צריך להתנות קודם שישכב לישן שיהא מותר לשתות עד שיעלה ע\"ה. וגם לאכול מותר ע\"י תנאי בכל הג' תעניתים. קיצור ש\"ע סימן קכ\"א אות ח'. ועי' סי' תקס\"ד. ומטה אפרים סי' תר\"ב סעי' ו' כתב ג\"כ שמותר לאכול ע\"י תנאי אלא שיש להחמיר באכילה. ובזוהר ויקהל דף רט\"ו ע\"ב כתב שלא לאכול קודם שיאיר היום ויצלי צלותיה*ועי' אשל אברהם סי' פ\"ט אות א' בשם תשו' שבות יעקב דכל דברי הזוהר המחמיר לא איירי אלא במי שעושה דרך רעבתנות להנאה יתירה דרך גאוה וסמכו בזוהר דהוי כעונן ומכשף. אבל לא למי שעושה לרפואה או שיהא גופו חזק ובריא להתפלל בכוונה ע\"ש:
ובספר אשל אברהם מהדורא תנינא סי' פ\"ט כתב דמה שכתב המ\"א שם ס\"ק י\"ד בשם הרח\"ו שאפי' קם בחצות הלילה אסור לטעום קודם שמתפלל זה אינו רק בהקמים ממטתן שיהי' ניעורים מאז עד אחר זמן התפלה של שחרית ששייך בזה גאוה ח\"ו משא\"כ מי שעומד ע\"מ לישן עוד קודם התפילה גם אם שינתו הוא בין עהש\"ח לנה\"ח כיון שעד הנץ הוא כלילה לק\"ש דערבית שייך כל זה ליום שלפניו ובפרט כיון שיש מקילים בלא\"ה קודם אור היום: היינו עד אחר יוצר ותפלה שח\"ו כאילו עובד ע\"ז. ועי' באה\"ט סי' תקפ\"א ס\"ק י\"ב.
בתפלת ערבית א\"א ענינו. ולא באלקי נצור רבון כל העולמים. שכבר אמרו במנחה. ואם שכח לומר ענינו במנחה אין לומר בערבית לפי שאין זה יום תענית שכבר פנה היום. אבל רבון כל העולמים באלקי נצור יוכל לומר בערבית. שם סעי' ל':", + "הוא עשרה בטבת. באבודרהם כתב וז\"ל י' בטבת אינו חל לעולם בשבת אבל הוא חל לפעמים ביום ששי ומתענין בו ביום. ואפי' הי' חל בשבת לא היו יכולים לדחותו ליום אחר מפני שנאמר בו (יחזקאל כ\"ד) בעצם היום הזה כמו ביום הכיפורים:
ובספר דברי שאול (איכה) פי' עפ\"ז המדרש בפתיחה אילו זכיתם הייתם קוראים בתורה וקראתם בעצם היום הזה ועכשיו שלא זכיתם הרי אתם קוראים קראתי למאהבי כי לפי דברי האבודרהם כל שכתב בעצם היום הזה הוא דוקא ובירושלמי עירובין פ\"ג אמרו קראתי למאהבי המה רמוני שהי' אומרים לי לעשות שני יו\"ט של גליות ע\"ש. ולזה אמר שאם היו זוכים לא הי' קוראים י\"ט רק בעצם היום הזה ואלו שלא זכו קוראים קראתי למאהבי דהיינו שני יו\"ט של גליות:" + ], + [ + "טעם. שאם יחיד רוצה להתענות צריך לקבלו מבעוד יום. כי התענית דומה לקרבן שמקריב חלבו ודמו וכמו שהקרבן צריך להקדישו קודם שיקריבנו ואפי' מתעסק בשחיטה פסול דכתיב לרצונכם תזבחו כך המתענה ואינו מקבלו קודם לכן דומה למתעסק בקדשים ופיגול הוא לא ירצה לו ואינו מתפלל עננו.*ואימתי מקבלו בתפלת המנחה באלהי נצור קודם יהיו לרצון אמרי פי יאמר הריני בתענית יחיד למחר. יהי רצון מלפניך י\"י או\"א שתקבלנו באהבה ותהא תפלתי ביום תעניתי רצויה ומקובלת לפניך. שם סעיף ה'. אבל אם מתענה תענית חלום מתפלל עננו אע\"פ שלא קיבלו עליו מאתמול משום דשפיר יכול לומר בו צום תעניתנו אע\"פ שלא קיבלו כיון דמשמים הוא דרמו' עליה הוי במקום קבלה מעצמו. ט\"ז סי' תקס\"ב ס\"ק ו' ועי' פ\"מ שם ס\"ק י'. דאף לא קשה כלל והתענית רק עד אחר חצות יאמר היחיד עננו ע\"ש. וטוב לומר במנחה בתענית לאחר אלהי נצור כשיגיע ליהיו לרצון אמרי פי. רבון כל העולמים גלוי וידוע לפניך בזמן שבית המקדש קיים אדם חוטא מקריב קרבן ואין מביאין ממנו אלא חלבו ודמו ואתה ברחמיך הרבים מכפר לו ועתה בעונותינו חרב בית מקדשינו ואין לנו מקדש ולא כהן שיכפר בעדנו לכן יהי רצון מלפניך י\"י או\"א שיהא חלבי ודמי שנתמעט היום כחלב מונח על גבי המזבח לפניך ותרצני. ברכות דף י\"ז ע\"א ועי' טור סי' תקס\"ה: לבוש סי' תקס\"ב סעי' א':", + "קונטרס אחרון
תענית חלום. כתב בשערי תשובה סי' רפ\"ח לענין תענית חלום דאם הי' לו כאב שינים לא יתענה כמו במהרהר ביום ע\"ש. ובס' אשל אברהם שם כתב דכשחלם רק חתיכות מהם נפלו או גרר בידיו ולא חלם לו שנחסר גם אחד מהם אינו בגדר חלום של נפילת שינים ח\"ו שבש\"ע. ואולי ע\"י גרירה בידיו איזה שן אינו כסגנון נפילה והוא חלום טוב:
עוד כתב חלום קראוהו לעלות לתורה הק' ולא עלה והקיץ או לא רצה לעלות אין צריך להתענות ומכל שכן כשיודע ודאי שלא הי' החלום כ\"א קצת מעין אותם שבש\"ע. וכגון קורא בס\"ת הק' בלי הברכות ולא שקראוהו ואולי הוא בדרך שהוא המקרא או בדרך לימוד בעלמא שהקדמונים היו רגילים ללמוד מס\"ת הק' פשוט שאין חשש לכ\"ע. ואין זה בכלל הג' שמתענים עליהם כי הם רק שלשה הראשונים שנזכרו בש\"ע שם והם אלו הרואה ס\"ת שנשרף או יוה\"כ בשעת נעילה או קורות ביתו או שיניו שנפלו. וכשאינו זוכר שקראוהו בשמו ושקרא בפיו הפרשה לכ\"ע אין חשש בזה והוא מוכרע רק לטוב*ובמהדורא תנינא שם כתב שמה שכתב בש\"ע שהרואה בחלום שהוא קורא בסתוה\"ק יתענה שזה רק כשקראוהו בשמו כדרך הקרואים לסתוה\"ק אשר עי\"ז הוא מוכרח לעלות ועלה וקרא משא\"כ הקורא כדרך המקרא להעולים לסתוה\"ק וראה בחלום שהוא המקרא להעולים א\"צ בזה תענית וכן א\"צ בזה הטבת חלום ואם עשה הטבת חלום הרי זה עצהיו\"ט: וכשהי' נראה לו מעין יו\"כ בנעילה ומכ\"מ לא הי' בעיניו כן בהחלט רק בהדמיון הי' לו שכבר סיימו תפלת נעילה בחזרה ואמר עוד פיוטים מהרגילים בנעילה ולא הי' בהדמיון שהוא לפני הקדיש רק שהוא אחר סיום נעילה יש להקל בזה מלהתענות:
ועי' ש\"ע הרב שם סעי' ז' די\"א שהרואה יו\"כ אפי' בשעת נעילה אינו חלום רע כי הוא סימן יפה שמחלו עונותיו. וכן הרואה קורות ביתו שנפלו אמרו במדרש שחלמה אשה אחת כך ופתרו לה שתלד זכר וכן הי' לה. וי\"א שנשתנו פתרוני החלומות מזמן חכמי הגמרא לזמנינו כמו שנשתנו הרפואות שבזמניהם ע\"ש. ובס' בני יששכר. חדש תשרי מאמר ו' כתב דאם אירע לו חלום בעיו\"כ דא\"צ להתענות ת\"ח. דאכילה ושתי' נקראים תענית ביום זה מן התורה:
איתא במשנ\"ח דחלום טוב יש להזכירו ולכותבו*וראיתי בספר א' שפי' ואביו שמר את הדבר. שמר לשון שמירה ששמר את החלום שלא ישכח אותו כמו שאיתא בזוה\"ק בראשית דף קצ\"ט ע\"ב חלמא טבא דאיהו טבא בעי בר נש לאדכריי' ליה דלא יתנשא וכדין אתקיים וכו':
ובספר ישמח משה על מס' בליקוטים כ' לפי הנתבאר בשער הניקוד מרבינו יוסף גיקטילייא ז\"ל נ\"ל שטוב לחלומות שיהיו צודקים ואמיתים לשים נגד עיניו שם הוי' בניקוד חולם המבואר בספר שע\"צ ולכוון בו היטב: ועי' אשל אברהם סי' ר\"כ דכתב וז\"ל גבי ג' מטיבין חלום. מצטרפין שפיר גם קטנים מפעוטות ולמעלה*בפ' הנזקין דף נ\"ט מוקי לה קטנים כבר שית או כבר שבע או כבר תמני כל חד וחד לפום חורפיה: ומכ\"ש אשר מבינים התיבות של ההטבה. וגם כשכל הג' הם קטנים מבינים לשון הקודש ולומדים מקרא היטב. או אפשר דלית בינייהו חד דגמיר להבין התיבות כמו גדול בר מצוה. כי לא רוב שנים לבד יודיעו חכמה. ע\"כ במקום שאין לפנינו ג' גדולים י\"ל שיש סמיכה גם בקטנים היטב ע\"ש:*ובספר שפתי צדיקים (וישב) כתב דבמה שאמז\"ל (ברכות) לאיש טוב אין מראין לעולם חלום טוב רק חלום רע ובאיפוך לאיש רע מראין לעולם חלום טוב כדי שינוכה משכרו לעולם המקווה. בזה מפרשים אמרם ז\"ל (שם) הרואה חלום ונפשו עגומה לייתי שלשה דרחמי ליה ולימא באנפייהו חלמא טבי חזאי וכו' והא באמת חזא חלמא בישא אלא הכונה שראה חלום שראוי לאיש טוב והוא חלום רע:
ובספר דגל מ\"א פ' וישב כתב בשם הרב הקדוש מוהר\"ר זאב וואלף זללה\"ה על מה שאומרים כהטבת חלום סימן טוב ומזל טוב יהי' לנו וכו' שהי' ראוי לומר יהי' לך שעיקר הדרך הוא להיטיב להחולם. רק שענין החלום שייך ג\"כ להמטיבין שאותן שהמטיבין להחולם יש להם צד נגיעה בהחלום ע\"כ אומרים המטיבין סימן טוב ומז\"ט יהי' לנו. מ\"א סימן ר\"כ סק\"א דיזכור החלום במחשבתו בשעת הטבה.
ובספר דברים נחמדים (דבש לפי) כתב וז\"ל כתב הרב ששמע מגדול אחד שאין להקפיד על חלומות וראה ת\"ח שהי' חבירו רגיל להתענות ברוב בשבת על חלומות וא\"ל שלא יתענה ושוב לא חלם ע\"כ וכן נ\"ל הקטן עפ\"י השכל ע\"ש:
כתב בספר פורת יוסף שמעתי ממורי האדם יכול להפוך חלום או נבואה מרעה לטובה כמו שרואה בחלום מת יכול להפוך לעשות תם. ז\"ש סור מרע ועשה טוב. וכן מן נגע עונג. וכן מן צרה רצה:
ובמס' ברכות דף נ\"ה שמואל כי הוה חזי חלמא בישא אמר וחלומות השוא ידברו (זכריה י'). וכי הוה חזי חלמא טבי אמר וכי החלומות השוא ידברו והכתיב בחלום אדבר בו. ועי' בספר ארחות חיים סי' ר\"כ אות ג' בשם ספר יפה ללב שראה כמה גדולים וחסידים שאמרו סדר הטבת חלום בשבת ויו\"ט.", + "יאמר היחיד עננו. ועי' מ\"ז שם סק\"א דבתענית שעות יאמר עננו בדילוג ב' תיבות צום תעניתנו כיון דלרוב פוסקים לא הוי תענית נמצא שקרן בתפלתו. ויותר טוב לומר אחר התפלה באלקי נצור מלהפסיק בשומע תפלה דלרוב הפוסקים הוי הפסקה שלא לצורך. ע\"כ בעשי\"ת שמתענין תענית שעות עד אחר מנחה גדולה וכדומה יראה דאסור לאכול עד שיתפלל מנחה תחלה כו' ע\"ש:" + ], + [ + "טעם. שאין היחיד אומר עננו בשחרית. שמא יארע לו אונס חולי או בולמוס ונמצא שקרן בתפלתו ומה שש\"ץ מתפלל שחרית היינו לפי שא\"א שלא יתענה אחד מהם. תוס' שבת דף כ\"ד ע\"א בד\"ה תעניות:" + ], + [ + "טעם. מה שהקהל אומרים שוב מחרון אפך וגו' והש\"ץ חוזר ואומר אותו. לפי שהקהל אומרים אותו דרך בקשה. מ\"א סי' תקס\"ו סק\"ב: " + ], + [ + "טעם. שמפטירין במנחה בתענית ולא בשחרית. משום דכתיב בהפטרה דרשו משפט ועשו צדקה ואגרא דתעניתא צדקתא לעת ערב ומשום הכי נכון לאומרו בערב אחר שיעשו צדקה. תוס' מגילה דף כ\"א ע\"א בד\"ה הקורא:", + "קונטרס אחרון
במנחה בתענית ולא בשחרית. מי שקראוהו לעלות לתורה שסוברים שיתענה והוא יודע שלא יתענה אם חל בב' וה' או אם הוא בוש לומר ברבים שלא יתענה יכול לעלות. אבל בקריאת ס\"ת במנחה לא יעלה מי שלא התענה אפי' בב' וה'. מטה אפרים סי' תר\"ב סעי' י\"ז. ועי' ט\"ז סי' תק\"ו סק\"ז דלא יקרא מי שאינו מתענה ואפי' קראוהו כבר לא יעלה דהוה ברכה לבטלה ומ\"א שם סק\"ח כ' בשם הב\"ח דאם קראוהו לעלות אפי' במנחה יעלה. ובס' בני חייא פסק דלא מבעיא אם קראוהו דיעלה אלא אפילו לכתחלה יכולים לקרותו ולעלות. עי' באה\"ט שם סק\"ז.
ובשו\"ת תורת חן סי' כ\"ב כתב תשובה מהרב הה\"ג מהרש\"ק מבראד זצ\"ל דבט\"ב ויו\"כ יכול לעלות לתורה אף מי שאינו מתענה ואינו דומה לשאר תענית וכתב טעם לדבריו ע\"ש:" + ], + [ + "טעם. שהש\"ץ אומר עננו בין גואל לרופא. דכתיב ה' צורי וגואלי וסמיך ליה יענך כו'. ומה שאין היחיד אומר עננו בין גואל לרופא. משום דאין יחיד קובע ברכה לעצמו. ב\"י סי' תקס\"ו:" + ], + [ + "טעם. שאין היחיד חותם כל תפלת עננו.", + "בא\"י העונה בעת צרה. משום שאין רשות ליחיד לשנות מטבע הברכה של שומע תפלה. לבוש סי' תקס\"ה:" + ], + [ + "טעם. שכיוונו רז\"ל שהתענית יהי' דוקא יום שלם. משום שדם הנפש של אדם הוא משקל ח\"י דינרין וכשיוצא מאדם משקל איסר אז טועם טעם מיתה. אבל לא פחות מזה וכשמתענה יום שלם אז נתמעט ממנו דם שיעור איסור וטועם טעם מיתה ואז מיתה ממרקת עונו אבל אם מתענה יום פחות שעה או ב' אינו מתמעט דמו שיעור איסר שלם ואינו טועם טעם מיתה להתכפר על עונו. כתונת פסים. ועי' בספר חסד לאברהם:", + "קונטרס אחרון
להתכפר על עונו. ומי שהוא שרי בתענית ושכח ולקח מאכל ובירך עליו ונזכר מהתענית יפלוט ולא יאכל כלום ויאמר בשכמל\"ו. זכור לאברהם בשם הרב שבט יהודה וכ\"כ ג\"כ הרב טל אורות ע\"ש. ובספר ברכי יוסף סי' תקס\"ח אות א' כתב דיאכל פחות מכזית מפני הברכה ועולה לו התענית ע\"כ. אחד שכח ואכל בי' בטבת יש לו להתענות בה\"ב. מהרי\"ל. וכתב בא\"ר דפשוט דיו\"ד בטבת עצמו צריך להשלים אחר שנזכר. ועי' הלקט ח\"ב סי' צ\"ז דכתב להתיר ליקח תרופה מרה ביום התענית:
כתב בספר מגדל עז להגאון יעב\"ץ חזירים דמו מעייהו להאדם לפיכך אם נפל בהו מותנא גוזרין תענית. ועי' או\"ח סי' תקע\"ו סעי' ג':
ועי' במש\"ז סי' תרי\"ב סק\"ח דאסור ליגע באוכלין שלא לצורך בד' צומות אף שהצומות רק מדרבנן ע\"ש:" + ], + [ + "טעם. דבנקבה כשהיא בת י\"ב שנים ויום אחד חשבה התורה לגדולה לענין תענית וכן לענין שנדריה נבדקין והזכר אינו נחשב לגדול עד היותו בן י\"ג שנים ויום אחד. משום דקים להו לחז\"ל שהאשה מביאה שערות כשהיא בת י\"ב שנים ויום אחד והאיש אינו מביא עד היותו בן י\"ג שנים ויום אחד לפיכך אינו נחשב גדול עד זה הזמן א\"כ האשה מטבעה ממהרת גדולתה מן האיש שכבר ידוע מדברי קבלה שהשערות הם סימני גדולות וכל זמן שלא הביאו שערות נחשבים כקטנים הילכך בת י\"ב ויום א' משלימין מן התורה אם הביאו שתי שערות. עי' נדה דף מ\"ה ע\"ב ועי' לבוש סימן תרט\"ז סעיף ב':" + ], + [ + "עוד טעם. דכתיב ויבן ד' אלקים. ודרשו במדרש כאן וכן הוא בנדה דף מ\"ה ע\"ב מלמד שנתן הקב\"ה בינה יתירה באשה יותר מבאיש בת י\"ב שנה ויום א' נדריה נבדקים והאיש בן י\"ג ויום א'. ולכאורה הוא שלא במשפט לתת לאשה בינה יתירה מאיש. והנראה בזה דהנה הקדמונים כתבו הטעם מה שחי' האנשים הראשונים אלף שנים ומאז ולהלאה הוקטנו השנים ושבעים שנה ימי שנותינו. לפי שהשכל אנושי קצר מהשיג כל דבר והזמן מספיק להוצאות הדברים מכח אל הפועל. והנה האנשים ההם הי' ראשונים בכל חכמה ומדע וכמה קשה להבין בדבר שלא נודע כלל לכך האריכו ימים להשלים בזמן מה שקצרו בשכל. וז\"ש הוא החל להיות יודע ציד. הוא היה אבי כל תופש כנור להורות נתן למה האריכו ימים ועתה שהכינו כל זאת ורק להבין בדברים די בשבעים שנה. ולפ\"ז האשה ששנותיה קצרים מאיש כמאמרם מיתה שכיחא בנשים א\"כ אינו מספיק להם הזמן וצריכים בינה יתירה להשלים תמורת הזמן. ובפי' המשניות לרבי' בנדה שם נתן טעם דלכך בת י\"ב שנה נדריה נבדקין לפי ששנותיה קצרים והדבר תמוה דבש\"ס במקומו נתן טעם אחר ולפמ\"ש דא ודא אחת הוא. דברי שאול פ' בראשית:" + ], + [ + "טעם. שרגילין ללכת לבית הקברות בתענית. עי' לקמן סעיף תתרס\"ז:" + ], + [ + "טעם. שמתחילין לתקוע שופר בר\"ח אלול. משום שמשה עלה למרום ר\"ח אלול לקבל לוחות אחרונות והעבירו שופר במחנה והקב\"ה תעלה באותו שופר לכן התקינו שיהיו תוקעין בשופר בחודש אלול בכל שנה כדי להזהיר לישראל שיעשו תשובה. טור סי' תקפ\"א בשם פרקי דר\"א:" + ], + [ + "טעם. שנוהגין לעמוד באשמורת הבוקר. כי בכל לילה הקב\"ה שט בי\"ח עולמות והג' שעות אחרונות שט בעה\"ז. לבוש שם סעיף א':", + "קונטרס אחרון
באשמורת הבוקר. בספר אגרא דפרקא אות קמ\"ז כתב בשם הזוהר וישלח כתיב יראוך עם שמש כו' וכד לא נהיר יממא לאו הוי יראה בהדי שמשא וצריכה לחברא לון כחדא ודא הוא עם שמש עכ\"ל. וכתב שם ומשום הכי ראיתי כמה מאנשי מעשה נמנעים לומר סליחות בקדרותא דצפרא. ועי' במק\"מ שכתב שאין קפידא רק בתפלת ש\"ע אבל סליחות ותחנונים מותר לומר ע\"ש.
כשמשכימין לסליחות אע\"פ שהוא קודם אור היום צריך לברך בשעת נטילה ברכת על נטילת ידים. וגם צריך לברך ברכת התורה קודם הסליחות. ואח\"כ כשגומרים הסליחות והאיר היום צריך ליטול ידיו שנית ויערה עליהם ג\"כ ג\"פ כמו כל נטילת ידים שחרית (לצאת דעת הסובר הלילה גורם לטהר ידים. יוסף אומץ). אבל לא יברך על נטילה זו ענט\"י. מטה אפרים סי' תקפ\"א סעי' י\"ב. ועי' בס' אשל אברהם שם שכ' דסליחות המתחילות בתיבת אדון י\"ל או\"א ע\"ש:" + ], + [ + "טעם. שהחזן מתחיל אשרי קודם שאומרים סליחות. מפני שהוא תהלה ושבח גדול להש\"י. שם:" + ], + [ + "טעם. שהמתפלל סליחות מתפלל גם תפלת יוצר באותו היום ותפלת מנחה. שהמתחיל במצוה אומרים לו לגומרה. שם. ועיין לעיל סעיף קכ\"ט." + ], + [ + "טעם. שאם חל ר\"ה יום ב' או יום ג' אז מתחילין לומר סליחות מיום א' שבוע מלפניו. מפני שנוהגים להתענות עשרה ימים עם י\"כ לעולם יחסרו ד' ימים מר\"ה עד יה\"כ שלא יוכלו להתענות. דהיינו ב' ימים ר\"ה ושבת שובה ועי\"כ לכך צריך להשלים ד' ימים קודם ר\"ה וכדי שיהי' יום מסוים להתחלה תקנו ביום א' בכל פעם. שם. ועי' קיצור של\"ה דאם יחיד אומר סליחות יאמר סליחות בלי אל מלך יושב וכן בלא ויעבור. ועי' או\"ח סי' תקס\"ה סעיף ה' דיכול לאמרם דרך קריאה בעלמא בניגון בטעמים. כתב קיצור של\"ה לעמוד כשאומרים סליחות ועכ\"פ יעמוד כשאומרים אל מלך יושב וכו' וי\"ג מדות:", + "קונטרס אחרון
שלא יוכלו להתענות. תיקון למי שצריך להתענות וכבד עליו התענית יוכל לפדותו בממון כל תענית וליתן לצדקה בעד כל תענית חצי צוואנציגער (שהוא לערך ארבעה ושלשים העליר. שו\"ת דברי חיים או\"ח ח\"א סי' ל\"ד. ובס' ארחות חיים סי' תר\"ג כתב בשם ס' מאורי אור דיש לשער פדיון התענית העשיר י\"ב סוא. ובינוני שמונה סוא. ועני ארבעה סוא ע\"ש. ולפי חשבון שלנו עולה ארבעה סוא תשעה עשר העללער במדינת עסטרייך:", + "וי\"ג מדות. ומספר השלש עשרה מדות. רחום א'. וחנון ב'. ארך אפים ג'. ורב חסד ד'. ואמת ה'. נוצר חסד לאלפים ו'. נושא עון ז'. ופשע ח'. וחטאה ט'. ונקה י'. וסלחת לעונינו י\"א. ולחטאתינו י\"ב. ונחלתנו י\"ג. וכך יש למנותם כשאומרים הפזמון של אזכרה ועונין י\"ג מדות יאמרו עם וסלחת וגו'. ספר חסידים סי' ר\"נ. ועי' פי' אזולאי שם. ועי' תוס' ר\"ה דף י\"ז ע\"ב בד\"ה שלש עשרה:
ובספר אבודרהם כתב דמספר הי\"ג מדות הם. ה'. ה'. אל. רחום. וחנון. ארך אפים. ורב חסד. ואמת. נוצר חסד לאלפים. נושא עון. ופשע. וחטאה. ונקה. וכן נהגו בכל גלילות ישראל שהחזן אומר ויעבור ה' על פניו ויקרא והקהל מתחיל ה' ה' אל רחום וחנון כו' ע\"ש:
ובספר ארחות חיים סי' ס\"א כ' בשם שו\"ת שאילת שלום שמיישב מה דאנו אומרים בי\"ג מדות ובכ\"ז אנו ליה ועינינו ליה דבש\"ס סוכה פרכינן שם אמתניתין מהא דמודים מודים. ומשני דהכי אמרי אנו ליה משתחוים ועינינו ליה מיחלות ע\"ש. ובסימן תקפ\"א אות ד' בהגהות כ' וז\"ל ובענין פיוט י\"ג מדות מדת הרחמים עלינו התגלגלי. שמעתי שמתחלה ניתקן שיאמרו הקהל להש\"ץ שיעורר ויגלגל עליהם מדת הרחמים ויפיל תחנתם לפני קונו והש\"ץ עונה יה\"ר מלפניך שומע קול בכיות וכו' וכן תמכתי יתדותי וכו' הכל מדברי הש\"ץ ע\"ש:", + "ד' ימים קודם ר\"ה. ובעטרת זקנים סי' תקפ\"א כתב. הטעם. שעומדים עכ\"פ ד' ימים קודם ר\"ה. משום דאי' במדרש בכל הקרבנות נא' והקרבתם ובר\"ה נאמר ועשיתם שיעשה אדם עצמו קרבן בר\"ה. ולהכי צריך ד' ימים לביקור מפני המומין. וע\"י התענית יפשפש במעשיו ויבקר דומיא דקרבן.", + "וכן בלא ויעבור. וטעם. שאין היחיד אומר י\"ג מדות. משום דאר\"י מלמד שנתעטף הקב\"ה כש\"ץ כו' ולכן א\"א כ\"א בציבור. אשל אברהם סי' תר\"ב אות א' בשם תשו' רשב\"ם סימן קצ\"א." + ], + [ + "טעם. שהש\"ץ מתעטף בציצית כשמשכימין לסליחות אע\"פ שאין זמן ציצית. משום דאיתא הקב\"ה נתעטף בציצית כש\"ץ והרגיל למרע\"ה י\"ג מדות אלמא כשאומר י\"ג מדות יתעטף בציצית.*ועי' ט\"ז סי' תקפ\"א סק\"ב דצריך להתעטף מפגי כבוד השכינה בפרט בסליחות שאומר ויעבור ואיתא בגמרא שנתעטף הקב\"ה כש\"ץ ועיין מ\"א סימן י\"ח סק\"ב דכל עובר לפני התיבה צריך להתעטף כדאמרי' מלמד שנתעטף הקב\"ה כש\"ץ. ובל\"ח כתב דאף האומר קדיש יתום יתעטף מפני כבוד הצבור. ובסדור האריז\"ל כתב העיד הרי\"ם ששמע ממורינו הסליחות שאומרים באלול עם הצבור מלה במלה ובלא טלית גדול כי אסור להתעטף בלילה . ומשנכנס אלול כשכותב אדם אגרת לחבירו צריך לרמוז בהתחלתו שמבקש עליו להשיבו לטוב השנה הבאה עלינו על דרך לשנה טובה תכתב ותחתם. או תולה ארץ על בלימה יטיב לך כתיבה וחתימה. וכה\"ג. ואין לכתוב תיבת שלום באגרת אך נקודה על הוי\"ו וכן הוא בתשב\"ץ דהוא אחד מן השמות הקודש.*ובשו\"ת הרדב\"ז סי' ר\"כ כתב שמה שיש ליזהר שלא לכתוב שלם מלא היינו בזמן שאלת שלום דבאותה שעה מתכוין לתת שלום לחבירו מאת בעל השלום כמו שאמר בועז לקוצרים ד' עמכם שזו כוונת הנותן שלום לחבירו אבל אם בא לכתוב בכתב שיש שלום בעולם או בין פלוני לפלוני וכיוצא בזה שהוא סיפור דברים אין צריך להזהר וכותב אותו שלם וליכא קפידה בהכי שהרי אינו מכוין לשם ולא חייל עליה קדושה ע\"ש: מהרי\"ל הלכות ימים הנוראים:", + "קונטרס אחרון
שלא לכתוב שלום מלא. בספר בני יששכר כתב וז\"ל דגם שבת אסור להזכירו במקום שאסור לדבר ד\"ת. ידעתי ממדקדקים במעשיהם שנזהרו להזכיר שם שבת ללא צורך. והוא נכון כיון שאמרו חכמי הזוהר שהוא שמא דקוב\"ה*איתא בזוהר (יתרו פ\"ח ע\"ב) מהו שבת שמא דקוב\"ה שמא דאיהו שלים מכל סטרוי עכ\"ל.
ובספר דברי יצחק פי' אתה קדשת את יום השביעי לשמך עפ\"י המבואר בזוה\"ק מהו שבת שמא דקוב\"ה. וזהו אתה קדשת את יומ השביעי לשמך דייקא שיהי' שמך נקרא על יום השביעי היינו יום השבת: . וע\"ש מאמרי שבתות מאמר ז' שכ' שהי' צדיק קדוש א' בדורותינו שהי' כותב שם שבת בקמיעות לשמירה מפגעים*בספר תפלה למשה (ויקהל) כתב שמעתי מאחי מו\"ר שיחי' שסיפר לרבו מלובלין הקמיע של רבי ר' משה יהודא ליב שהיא שבת בשילוב שם הוי\"ה והשיב לו רבי מלובלין נבג\"מ המבדיל בין ת\"ל כמדתו שהוא אהבה כך נותן קמיע שהוא אהב\"ה ע\"כ אני זוכר הדברים היטב עכ\"ל ע\"ש:
ובספר המאור הגדול פי' הפסוק (עקב) בעת ההוא הבדיל כו' לשרתו ולברך בשמו. עפ\"י מעשה נפלא דפעם א' שמע ר' יצחק מדראביטש זצוק\"ל מפעולות הקמיעות של הבעש\"ט זי\"ע ועלה במחשבתו הלא אסור להשתמש בשמות הקדושים וגזר אומר שכל הקמיעות לא יועילו. וכן הי' שכל הקמיעות לא הועילו ונמשך הדבר כך שנה תמימה. ומן השמים גילו להבעש\"ט שהוא מעשה ר\"י דראביטשער ועשה פעולה שר\"י יבא אליו על ש\"ק אך שידע שר\"י לא ירצה לבוא אצלו על ש\"ק לכן עשה כך שפ\"א נסע ר\"י על הדרך וטעה במנין הימים כשהי' יום ג' בשבת סבר שיום ב' הוא וביום ד' שיום ג' הוא וכן ביום ה' עד שבא ביום ו' לעיר מעזיביז והוא סבר שיום חמישי הוא ולא מיהר ליסע משם בחשבו שעדיין יש לו יום שלם על נסיעת דרכו והניח עצמו לישן מעט מטורח הדרך. וכאשר הקיץ ראה בבית אכסניא שלו מפה פרוסה ועליו לחם הפנים של ש\"ק וישאר עומד כמשתומם ויתפלא מאוד על הדבר ושאל מה זה ואמרו לו הלא ערב שבת קודש הוא. ויפג לבו מלהאמין ויצא החוצה וירא כי כל האנשים הולכים מבית הטבילה. אז האמין להם וישבות בשבת בעיר מעזיביז. והמעשה הוא באריכות איך ששבת בסעודת שבת אצל הבעש\"ט ובסוף אמר לו הבעש\"ט מפני מה נטל ממנו הכח של הקמיעות א\"ל הר\"י מפני שאסור לשמש בשמות הקדושים. א\"ל הבעש\"ט בקמיעות שלי לא נכתב שום שם רק שמי ישראל בן שרה בעש\"ט ויביאו לפני הר\"י כמה קמיעות ופתח אותם וראה שאמת הדבר שלא הי' שם רק שמו לבד. אז פתח הרב הקדוש את פיו ואמר בזה\"ל רבש\"ע כשאיש פועל ומפרנס ומברך בשמו לבד מה איכפת לך. חזור לו הפעולות בקמיעות וכן הי'. וז\"ש כאן שהבדיל שבט הלוי שהלוים היו צדיקים גדולים וגם כל צדיק נקרא לוי. מלשון ילוה אישי שמדובק בבורא יתברך. והבדיל אותם לעמוד לפני ד' לשרתו ולברך בשמו שיוכל לברך ישראל להמשיך להם ברכות ורפואות ופרנסה בשמו לבד ולא יצטרך לשמש בשמות הקדושים אך שם יהי' נשמע בעולמות העליונים לטובה ולברכה:
ובס' דברי דוד כ' שהרב הצדיק הקדוש טשארטקוב זצוק\"ל סיפר המעשה שבעת שהי' הבעש\"ט זי\"ע בעיר סטאמביל בנסיעתו לאה\"ק שמע שם מה שמרעישים העולם על הרבי ר' נפתלי הכהן זלה\"ה שנותן קמיעות ומשמש בשמות הקדושים וביקש הבעש\"ט מאחד שיביאו לו איזה קמיע ויפתח וירא שלא הי' כתוב שם רק שמו הק' נפתלי הכהן. והשם הזה לבד הי' מועיל לכל מה שנתן הרבי ר' נפתלי את הקמיעות שלו. ואמר על זה הרב הק' הנ\"ל שבזה מובן שפיר מה שאמרו חכמז\"ל שהקורא לרבו בשמו חייב מיתה ר\"ל. דלכאורה אינו מובן מדוע יגיע לו עונש כזה. אך עפ\"י הנ\"ל ניחא דשם של הרב יוכל להועיל כשם משמות של הקדושים וא\"כ הוי כהוגה את השם באותיותיו. ועי' ליקוטים סעי' י\"ח: כי השם שבת כולל כמה ענינים ורזין עילאין לאין משער ע\"ש:" + ], + [ + "טעם. שהש\"צ כשמתפלל סליחות מתעטף בטלית שאולה. כדי שלא יצטרך לברך כיון שאומרים סליחות בלילה ולדעת הרא\"ש חייב בברכה בכסות המיוחד ליום אפילו לבשו בלילה ואפי' למאן דפסק לברך על טלית שאולה היינו כששאלו כדי לצאת בו אבל כאן לא נתכוין אלא משום צניעות בעלמא כ\"ע מודים דא\"צ לברך.*ועיין שם סי' י\"ד ס\"ק ד' וז\"ל ולפ\"ז נראה כשאומרים סליחות ביום יותר נכון ליקח טלית שלו ולברך עליו ויאמר סליחות ואח\"כ יתפלל ע\"ש. ועי' מטה אפרים סי' תקפ\"א אות ט\"ו דאם מתחילין לומר סליחות אחר שהאיר היום יש לו לברך על עטיפתו בכל ענין אף שהוא טלית שאולה. ועי' פ\"מ סי' י\"ד ס\"ק ו' דהמנהג לברך על טלית שאולה כשעולה לתורה או לעבור לפני התיבה. וטלית הקדש וצדקה לכ\"ע מברכין עליו דהוי כטלית שותפין ומברך אף בעולה לתורה לכ\"ע. ועי' מ\"א שם:
ובספר עבודת הקודש מורה באצבע סי' ט' סעיף ער\"ב כתב בשם האריז\"ל שלא יאמר הוידוי פעמים שלש כמו שאומרים הקהל: ט\"ז סי' תקפ\"א ס\"ק ב':", + "קונטרס אחרון
ויאמר סליחות ואח\"כ יתפלל. נוהגים שמי שמתפלל סליחות מתפלל כל היום שחרית ומנחה ומעריב ואפי' ערבית שלפניו הוא מתפלל. והוא קודם לאבל וליארצייט ומוהל. ואפי' יש שם הגון ממנו. ועכשיו לא נהגו כן. ומי שיש לו יא\"צ הוא מתפלל. וכן האבל. מטה אפרים סי' תקפ\"א סעי' ל\"א:
ומה שנהגו בהרבה מקומות שאין האבל אומר סליחות לפני ר\"ה ואינו עובר לפני התיבה כל היום בעשרת ימי תשובה רק בשחרית אומרים מאשרי ובא לציון ואילך כתב בשו\"ת נו\"ב סי' ל\"ב שהמנהג לא נתפשט מבעלי תורה. אך בתוך שבעה אין לו להיות ש\"ץ בימי הסליחות. ובמכ\"ש בער\"ה. מפני שאז מה\"ד מתוחה עליו. שם סעיף כ\"ג ואלף למטה שם:" + ], + [ + "טעם. שנתקן הוידוי בלשון רבים לומר חטאנו ולא אמר חטאתי. משום שכל ישראל גוף אחד וכל אחד מישראל הוא אבר פרטי וזהו ערבות שאנחנו ערבים זה בזה אם יחטאו וכאשר חבירו עושה איזה חטא כאלו עשאה הוא. ולכן אעפ\"י שאין בו אותו עון צריך להתוודות עליו כי כשעשהו חבירו הרי כאלו עשהו עצמו*משל לא' הקודח בתוך הספינה תחתיו וצעקו עליו בני הספינה. מה זה אתה עושה כי יכנסו המים דרך הנקב ותטבע הספינה. השיב להם מה לכם בזה והלא תחתי אני קודח. השיבו לו אם יכנסו המים תחתיך גם עלינו יעבור כוס. וכן כאן בנידון הערבות: ולכן יאמר בלשון רבים אף אם יתודה בביתו יחידי כי כל מי שעשה חטא הוי כאלו ב' עשו אותו חטא מחמת ערבות.*וז\"ל השל\"ה מי שמתודה ולא נשבר לבו בקרבו עונשו גדול כי נראה שמתפאר ח\"ו במה שעשה כאלו אומר מי אדון לי. וז\"ש ע\"ח שחטאנו לפניך בוידוי פה ר\"ל שהי' הוידוי רק בפה ולא בלב.
כתב בספר בני יששכר. חדש תשרי מאמר ז' שזה הי' טעם קדמונינו שלא הנהיגו לומר וידוי אשמנו וכו' בכל יום בבתי כנסיות רק בבתי מדרשות לת\"ח וזקנים. אבל למרבית המון עם המתפללים בביה\"כ לא היו מנהיגים אותם לומר הוידוי בכל יום. דחששו להיותם טרודים על המחיה ועל הכלכלה ואינם מפנים את לבם לאיכות ומהות הוידו\"י. והנה כאשר יתוודו בהרצות שפתים ולבם בל עמם. הנה יוסיפו על חטאתם פשע. ויצטרכי למיתב תענית לתעניתם היינו וידוי לוידויים. רק בתענית ציבור אז לבם נשבר ומפנים את לבם לענין הוידוי אז אמרו כל הקהל וידוי. והנה מקרוב הנהיגו לומר הוידוי בכ\"י כל ההמון בכל ב\"כ. הנה המשכיל ישוב אל לבו להתוודות כהוגן ואז טוב לו. ודי בזה למשכיל ע\"ש: יסוד התשובה פ\"ו בשם האריז\"ל: " + ], + [ + "טעם. שבשעת אמירת הוידוי כשמזכיר החטא מכה באגרוף על החזה או על הלב. שהוא כאומר אתה גרמת לי שאחטא. מטה אפרים סימן תר\"ז. וע\"ל סעי' תש\"מ." + ], + [ + "טעם. שאנחנו אומרים בהוידוי אנחנו ואבותינו חטאנו. למה אנו מזכירים חטא אבותינו. לפי דגם אם חטא אדם אין לעשות עצמו רשע ממש נגד המקטרג. רק ירשיע עצמו במקצת. ויצדיק עצמו במקצת. וזהו שאנו תולים קצת החטא באבותינו דהיינו מה שאנחנו חטאנו הוא ע\"י אבותינו שלא קדשו אותנו בקדושה שלימה. גם זה גרמה לנו שחטאנו. ובאמת אבותינו כבר הן בגן עדן ולא יזיק להם הקטרוג רק שאנו תולין בהם כדי שלא ליתן פתחון פה להמקטרג שאנחנו עצמינו חלילה עושים עצמינו רשעים. נועם אלימלך וישלח:", + "טעם. שבמלת חטא. האל\"ף אינו ניכר בההברה. לפי שהרשע בשעה שרוצה לעבור עבירה שוכח באלופו של עולם.*ובספר תוי\"י (נח) כתב בשם הבעש\"ט זלה\"ה אחר שידע האדם כי אלופו של עולם הוא בכל תנועה כו' אז יתפרדו כל פועלי און: דגל מחנה אפרים בליקוטים לפ' דברים בשם אא\"ז הבעש\"ט זללה\"ה זי\"ע:" + ], + [ + "טעם. שאנו מהפכים את הסדר ואומרים זכור לנו ברית אבות כאשר אמרת וזכרתי את בריתי יעקב ואף את בריתי יצחק ואח\"כ ברית אברהם. לפי דהגאולה של ישראל תלויה דוקא אם האבות אינן כסדר. דאיתא עמלק הי' מתגאה ואמר שהוא אדם גדול שר\"ת עמל\"ק. \"עמרם \"משה \"לוי \"קהת והשיבו לו ראשית גוים עמלק ואחריתו עדי אובד. ר\"ל אחרית וסוף התיבות מצדיקים הללו הוא מיתה. וזה הסוד שאנו אומרים זכור לנו ברית אבות דייקא דקשה אם אמר אבות למה אמר אברהם יצחק ויעקב וכי אין אנו יודעין שהם האבות אלא הוא הדבר אשר דברנו כשאנו מזכירין זכות ומבקשים הגאולה מוכרחים אנו להזכירם שלא כסדר. שאם אני אומר בתחלה אברכם אזי אין לו זכות אב כלל שאביו הי' תרח. ואם אני אומר בתחלה יצחק אזי אין לו רק זכות אב אחד ואנו אומרים ברית אבות. אבל יעקב יש לו ברית וזכות אבות*בספר דבש לפי כתב ראיתי בקונטרס כ\"י על קלף מתלמידי רבינו יהודה החסיד ז\"ל משם רבם דט\"ו שנים היו ביחד אבותינו הקדושים אברהם יצחק ויעקב ולמדו בכל יום ט\"ו שעות ביחד ולכך יסד דוד ט\"ו שיר המעלות. ובפי' אזולאי על ס\"ח סי' קכ\"ה כתב דמדברי רבינו נראה דכל כ\"ד שעות הי' בחפצי שמים. כי ט\"ו שעות היו לומדים תורה. וט' שעות מכונים לבם למקום לחשוב ביראתו ורוממותו ואהבתו ודבוקו בין בחלום בין בהקיץ: . דרך משה בשם האריז\"ל. ועי' ליקוטים סעיף ק\"ט:" + ], + [ + "עוד טעם. דאיתא במקובלים דסופי תיבות של ג' אבות אברה\"ם יצח\"ק יעק\"ב. הוא במ\"ק והוא בא\"ת ב\"ש שדי ולכך נאמרו אבות אחורנית בתורה כסדר שם זה.*ועי' בעה\"ט (ויקרא כ\"ו מ\"ב) שכתב האבות מנויין למפרע אומר הקב\"ה אני זוכר מאין באתם ומונה היוחס עד למעל'. עד בן יעקב בן יצחק בן אברהם. עוד כ' אברהם ויעקב הוזכרו ראש לאבות. ויצחק לא הוזכר בשום מקום בראש. לפי שרצה לומר לעשו הוה גביר לאחיך לעשותו ראש ליעקב: רוקח פ' לך:" + ], + [ + "טעם. שקורין פזמון. כי הוא לשון צעקה. תרגום על ויען איוב ופזים. וכיון שכל הקהל אומרים אותו בקול רם ע\"כ קורין אותו פזמון. פמ\"ג בהתחלה: (" + ], + [ + "טעם. שאומרים מכניסי רחמים בלשון עברי. לפי שאין מלאכי השרת מכירין בלשון ארמי*כתב השל\"ה יחיד לא יאמר הבקשות בלשון ארמי כמו מחי ומסי וכו' או מרן דבשמיא וכו'. משום הא דאמרינן בפ\"ק דמס' שבת ובמס' סוטה בפרק אלו נאמרין השואל צרכיו בלשון ארמית אין מלאכי השרת נזקקין לו כו'. ומה שאנו אומרים בלשון ארמית בצבור. צבור שאני דבכמה מקומות מצינו זכות רבים עדיף. ורבינו יונה כתב בפרק הי' קורא וז\"ל והטעם שצרכי צבור שואלין בכל לשון משא\"כ בצרכי יחיד. מפני שהצבור אין צריכין מליץ אצל הקב\"ה אבל יחיד צריך מליץ כענין שנאמר אם יש עליו מלאך מליץ וגו' ומלאכי השרת אין נזקקין אלא ללשון הקודש ע\"ש. ובספר התניא סי' ע\"ב כתב דהמלאכים המסורים לצבור מבינין בכל לשון. לפיכך אומרים אותן בצבור ע\"ש: . פרדס בלקוטי דינים:" + ], + [ + "טעם. שאומר הש\"ץ אחר סליחות קדיש שלם עם תתקבל אע\"ג שבכל ימות השנה א\"א תתקבל אלא אחר תפלת י\"ח שכן הוא משמעות לשון צלותהון שפירשו תפלה וסתם תפלת ר\"ל תפלח י\"ח. שאני סדר הסליחות שנתקנו כולם על סדר התפלה של כל היום כי הפסוקים שקודם הסליחות הם כנגד פסוקי דזמרה. והסליחות עם הי\"ג מדות שאומרין בין כל אחת ואחת הם במקום תפלת י\"ח שעיקר התפלה הוא י\"ג מדות ואח\"כ נופלים על פניהם כמו אחר כל התפלות ומסיימין ואנחנו לא נדע לכך אומרים אחריהם קדיש שלם עם תתקבל כמו אחר כל תפלת השנה. לבוש סי' תקפ\"א סעיף א':" + ], + [ + "טעם. שאין מברכין את החודש תשרי. משום שנאמר בכסא ליום חגינו שהחג הזה צריך להיות מכוסה ונעלם מעיני המלאכים ומהשטן. גם אין מזכירין ר\"ח בתפלה כדי לערבב את השטן שלא ידע יום שהוא ר\"ה.*ובספר בני יששכר כתב דביוה\"כ תמצא בתורה שבע\"פ המסכת\"א המדברת מענין מצות היו\"ם לא נקרא שמה ע\"ש היום יום הכפורי\"ם. כאינך. שבת. פסחים. ר\"ה. סוכה. רק נקרא יומ\"א. להורות קדושת היום הוא ממקום נעלם ראוי להסתירו. וע\"כ מנהג אנשי מעשה שלא להזכיר שמו כ\"כ בפשיטות באיזה דברים. רק כשמזכירים מענינו לאיזה הצטרכות קוראים אותו סתם יו\"ם הקדו\"ש לבוש שם:" + ], + [ + "טעם. שאין תוקעי' בערב ר\"ה. כדי להפסיק בין תקיעות שהם דרבנן ובין התקיעות שהם דאורייתא. ט\"ז שם ס\"ק ד':", + "קונטרס אחרון
בערב ר\"ה. נוהגין לעשות התרת נדרים בער\"ה. עי' ח\"א כלל ל\"ח סעי' ח'. ויכול להיות אפי' בקרובים. יו\"ד סימן רכ\"ח סעי' ג'. וגם אין חשש אם הב\"ד קרובים זל\"ז. לבושי מכלול סימן כ'. ונוהגים שהמתירים יושבים והמודר עומד. ואם הוא ת\"ח מושיבין אותו. עי' פתחי תשובה שם סק\"ג:
הנוהגים בכל ע\"ש לומר קודם מנחה מזמור ק\"ז בתהילים הודו לה' כו' וזמר ידיד נפש. אומרים אותו גם בער\"ה קודם מנחה. לפי שמזמור הזה הוא על הארבעה שצריכים להודות. ויאמרו גאולי ה' הוא רמז ג\"כ על פדות הנפש. וגם אומר אוילים מדרך פשעם שהוא מעורר הלב לתשובה. וזמר ידיד נפש הוא מלהיב הלב לעבודת הבורא. מטה אפרים סימן תקפ\"א סעי' נ\"ז:
אם חל יו\"ט בשבת א\"א בערבית לא לכו נרננה ולא לכה דודי רק מתחילין מזמור שיר ליום השבת וקצת אנשי מעשה נוהגין להתחיל מזמור לדוד הבו לה' ואומרים אנא בכח ולכה דודי הראשון*עי' שערי תשובה סי' ע\"ר סק\"ב וז\"ל עי' בשלמי חגיגה בשם ב\"ד שכ' שמעתי שאין אומרים לכה דודי ביו\"ט שחל בשבת משום שנראה כביוש ליו\"ט שאומרים פני שבת נקבלה דמשמע ולא פני יו\"ט. ונראה דאין להקפיד דשבת א\"צ קידוש ב\"ד וממילא קאתי הלכך צריך לצאת לקראתו לקבלו כיון שהוא בא אלינו מעצמו אבל יו\"ט שבא אלינו ע\"י קידוש ב\"ד נמצא שאנו מביאין אותו וא\"כ מה צריך לצאת לקראתו לקבלו וא\"כ אין שום ביוש בזה ע\"ש. ונראה דמ\"מ בליל יוה\"כ אין לאומרו שאין מקבלין שבת בליל יוה\"כ שאין שם נשמה יתירה עכ\"ל. ועי' ט\"ה ח\"א סעי' תשע\"ט בהשמטה בד\"ה ובספר:
ועי' אלף למטה סימן תרכ\"ה ס\"ק מ\"א וז\"ל וכן מבואר ממ\"ש האריז\"ל לומר ביו\"ט בשמחה ובצהלה ומסתמא היו אומרים ג\"כ החרוז לכה דודי ועיין פרמ\"ג סי' תפ\"ח שי\"א כל לכה דודי ומדלגין חרוז התנערי מעפר ולא ראיתי נוהגין כן ע\"ש. ועי' טעמי המנהגים סעי' תשע\"ט בהשמטה בד\"ה ובס': ומדלגין ומתחילין בואי בשלום. ואח\"כ אומרים מזמור שיר ליום השבת כו'. והנוהגים לומר קודם ברכו כגוונא א\"א אותו היום*לפי שנאמר כד עייל שבתא איהו אתייחדת כו' וכל שולטנין רוגזין כו' וזה קצת זלזול בקדושת יו\"ט דהא גם ביו\"ט אין שם שולטנין רוגזין מחמת המועד ע\"ש. ויש מקומות דכשחל ר\"ה או יוה\"כ בשבת אומרים. כגוונא: רק מיד אחר הקדיש מתחילין ברכו. שם סימן תרכ\"ה סעי' מ\"א:
וטעם שאין אומרים מעריבים בר\"ה כמו בשאר יו\"ט. לפי שהעם מתענין לא רצו לטרוח עליהם להאריך בביהכ\"נ שהרי אין צריכים להשלים. והואיל ובלילה ראשונה א\"א אותו מטעם זה. א\"א אותו בליל ב' ג\"כ. עוד טעם. משום דהמעריבים הם כולם שירות ותשבחות לכך א\"א אותו. לבוש סי' תקפ\"ב סעי' א'." + ], + [ + "עוד טעם. כדי לערבב השטן דאז יהי' סבור שיום הדין כבר עבר. א\"ר שם. עוד כתב מצאתי בס' אמכרל כתוב על קלף וז\"ל מי שרוצה לתקוע כדי ללמוד תוקע במקוה או בחדר סגור שלא להרגיל השטן ע\"כ:*ונוהגין לילך על בית הקברות בער\"ה ובעיו\"כ ומקיפין אותו כמ\"ש באגודה פרק ואלו מגלחין מעשה באשה אחת שחלה בנה הקיפה העזרה. מכאן נראה להקיף בית הקברות ומרבים שם בתחינות ונותנים שם צדקה לעניים. של\"ה:
עוד כתב מצאתי הולכים על הקברות להשתטח על קברי צדיקים לומר אם אין אתה מרחם עלינו הרינו חשובים כמתים. עוד טעם אחר. למה אנו משתטחים על קברי המתים כדי שיבקשו המתים רחמים עלינו כעובדא דר' מאני דמשתטח על מערתא דאבוה וכן כלב השתטח על קברי אבות וכן משמע בפרק אלו נאמרין: " + ], + [ + "טעם. שנוהגים אצל הרבה צדיקים כשבאים אצלם על ימי הנוראים כל אחד ואחד נכתב בשמו בהכללות צעטיל ואח\"כ יביאו לפני הצדיק את הנייר עם שמות האנשים אשר שמה נכתבים. הוא ע\"ד מה שכתב בספר מעולפת ספירים בשם הזוהר בראשית בזמן שיש דין בעולם כגון ביום הדין אין לאדם להזכיר שמו יחידי לפני הקב\"ה שאם יזכיר שמו יזכירו חובותיו. וזה מאמר הנביא לשונמית היש לדבר אל המלך או אל שר הצבא. אל המלך. זה מלכו של עולם שהי' יום הדין. והשיבה בתוך עמי אנכי יושבת. טוב לי להזכיר עם הרבים:*בספר דברי דוד כתב שפעם אחד הי' עולם גדול אצל הרב הצדיק הקדוש מטשארטקוב זצוק\"ל והמקורב שלו קיבל לפניו שיש לו המון קוויטליך וביקש מהרב הקדוש הנ\"ל שיאציל זמן יותר מורווח ופנוי לקרותם לפניו. ואמר אז הרב הקדוש הנ\"ל כעת נהי' מוכרחים לעשות העצה מהרב הצדיק הקדוש מאפטא זצוק\"ל זי\"ע שפ\"א היו לפניו הרבה קוויטליך בר\"ה ויו\"כ ולא הספיק לו העת לקרותם והי' לו להרב הצדיק הקדוש מאפטא זי\"ע בתי כיסים גדולים במלבושיו ולקח כל הקוויטליך והניחם בבתי כיסים שלו וסמך שתי ידיו הק' על הבתי כיסים ואמר בלשונו הק' אני מברך את כל האנשים של הקוויטליך המונחים פה בבתי כיסים שלי בבני חיי אריכא ומזוני רויחא לשנה טובה. ואחר שסיפר הרב הצדיק הק' הנ\"ל את העובדא הקדושה הלזו קיים בנפשו ג\"כ עובדא כזו וצרר כל הקוויטליך במטפחתו והניח שני ידיו על המטפחת שהי' מלא עם קוויטליך ובירך אותם בברכת קדשו בכל השפעות הטוב כנ\"ל בשם הרב הצדיק הק' מאפטא זלה\"ה זי\"ע: [השמטה: טוב לי להזכיר עם הרבים. בספר א\"ח למהר\"ן כתב צריכין לנסוע לצדיקים אמתיים על ר\"ה. ואפי' מי שאינו זוכה לנסוע עכ\"פ צריך להשתדל לילך ולנסוע אל מקום שיש קיבוץ גדול של כשרים ויראים ביותר להתפלל ולשמוע קול שופר עמהם. וכמו שנוהגין כל ישראל שבר\"ה ויו\"כ מתאספין ומתקבצין יחד מכל הכפרים וכל הרחוקים שאינם נזהרים להתפלל בציבור בכל ימות השנה. אבל בר\"ה כולם נקבצין אל הצבור הקדוש:]", + "קונטרס אחרון
בהכללות צעטיל. בספר זכרון טוב כתב שהרב הצדיק הקדוש מנעסכאיז זצוק\"ל הי' מקפיד שלא להשים חול על צעטיל של מבקשים כדי לייבש הדיו. גם נראה שהי' מחזיק לסימן שאינו טוב אם אירע שנפל לארץ צעטיל המבקש מעל שלחנו:" + ], + [ + "טעם. שכופלין לעילא בעשי\"ת. מפני שבימים הללו הוא מתעלה יותר כפול ומכופל מפי ברואיו מפני שהוא יושב על כסא דין והכל צריכין לשבחו ולפארו ולבקש רחמים על דינו. לבוש סימן תקפ\"ב סעיף ח'. ועי' מטה אפרים שם אות א' דבכל השנה שאין כופלין אומרים לעילא מן כל ברכתא כדי להשלים כ\"ח תיבות בקדיש (מן יהא שמיה רבא עד בעלמא) ומן ר\"ה עד אחר יוה\"כ שכופלין לעילא אין לומר מן כל ברכתא רק מכל ברכתא. ע\"ש:" + ], + [ + "טעם. שתקנו להוסיף בברכת מגן זכרנו לחיים. כי בחיים נופל לשון זכירה דכתיב ובשוב רשע מרשעתו כל פשעיו אשר עשה לא יזכרו לו בצדקתו אשר עשה יחי' וכתיב זכירה באברהם דכתיב כי זכר את דבר קדשו וגו' לפיכך תקנו זכירה במגן כו' וה\"ר מאיר מרוטבורק לא הי' אומר לחיים טובים אלא לחיים עד לבסוף בהודאה שהי' אומר וכתוב לחיים טובים כי המבקש צריך לבקש תחילה דבר מועט ואח\"כ מוסף והולך כמו שמצינו בדוד תחלה אמר שגיאות מי יבין ואח\"כ ביקש על הזדונות דכתיב גם מזדים חשוך עבדך ואח\"כ אל ימשלו בי אז איתם פי' העבירות החזקות כו'. טור סימן תקפ\"ב:", + "קונטרס אחרון
זכרנו לחיים. ומה שתקנו לומר זכרנו לחיים במגן וכתוב לחיים בהודאה. בספר חיים בשים שלום הא אמר רב יהודא (ברכות ל\"ד) לא ישאל אדם צרכיו לא בשלש ראשונות. ולא בשלש אחרונות. כי רב יהודא לא אמר אלא ביחיד שאין לו לבקש דבר הצריך לו. כגון חולה או פרנסה בשלש ראשונות. וזה שאמר לא ישאל. ולא קאמר אין שואלין. אבל צרכי צבור כגון זכרנו. וכתוב לחיים שכל ישראל צריכין לה שואלין", + "וכתוב לחיים מובים. אם טעה ולא אמר וכתוב ונזכר אחר שכבר אמר האל ישועתינו יאמר במקום שנזכר וכתוב כו' בא\"י וכו' ולא יחזור לתחלת וכל החיים כיון שאמר האל שהוא ג\"כ שם. וכל מקום שאין מחזירין אותו מאחר שהזכיר את השם אסור לו לחזור. מטה אפרים סי' תקפ\"ב סעי' י' ועי' טעמי המנהגים ח\"א סעי' פ\"ז: " + ], + [ + "טעם. שאם לא אמר זכרנו. ומי כמוך אין מחזירין אותו. כיון שלא נזכר בתלמוד. טור סימן תקפ\"ב בשם אביו הרא\"ש ז\"ל:", + "קונטרס אחרון
אין מחזירין אותו. ובספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' תקפ\"ב כתב דאם חתם ברכה ראשונה ולא אמר זכרנו אומר קודם ברכה שני' וכן בדכוותיה רק שאין חיוב ורשאי לומר. ועיין עוד שם דמ\"ש בטור שלא לומר בפתח ל' דלחיים. נראה שאין זה רק לפי סגנון שיחה של עב\"י שבספרד ששם הי' הטור ז\"ל שהם קורים קמץ כסגנון קריאתינו פתח. ופתח למה שאנו קורים קמץ. משא\"כ לפי סגנון קריאתינו הברת פתח כשקוראים כן ל' אין שום חשש לסבור ע\"ז בחי' לא ע\"ש:
עי' פרמ\"ג בסדר הנהגת המו\"צ אות ל\"ט כתב וז\"ל הרב שכותב והמנהג באשכנז י\"ל ה\"ה פולין פיהם וליטא ורייסין ומערין וכדומה. רק היכא שכתב בני אשכנז או שיש הוכחה. עי' סי' תקמ\"ז בט\"ז ומ\"א שם סק\"ד:" + ], + [ + "טעם. שאין אומרים בר\"ה ובי\"כ מועדים לשמחה חגים וזמנים לששון. משום דר\"ה וי\"כ לא מקרי מועד משום דמועד הוא לשון ועד כלומר שהי' ישראל מתוועדין ביחד במקום שבחר השם ית' לשבחו בשילה או בירושלים ושמחים יחד בשלמי שמחה וחגיגה וזה לא הי' כ\"א שלש פעמים בשנה כמו שכתוב בפירוש שלש פעמים בשנה וגו' ולא בר\"ה ולא בי\"כ.", + "ומטעם זה. א\"א ג\"כ והשיאנו י\"י אלהינו את ברכת מועדיך וכו' דברכת מועדיך לא שייך אלא בג' רגלים דכתיב שלש פעמים בשנה יראה כל זכורך. לבוש שם סעיף ח':" + ], + [ + "טעם. שאם חל ר\"ה בשבת אין אומרים זכרון תרועה באהבה מקרא קודשי כמו בשאר מועדים. משום דלשון תרועה מורה על דין לכך לא רצו לסמוך אחריה מלת באהבה שאין מקבלים הדין באהבה. שם סעיף ז':" + ], + [ + "טעם. לשבח שנקרא ר\"ה יום הזכרון. בהיות שכל תפלתינו ובקשתינו ביום הדין הזה שהקב\"ה ידין אותנו ברחמים ולא בדין ח\"ו ע\"כ אנחנו אומרים יום הזכרון רחמים הוא סוד זכירה. נחלת יעקב פ' נח אות ה': [השמטה: סוד זכירה ובספר או\"ח למהר\"ן הלכות שבת הלכה ז' סי' ל\"ד כתב דע\"כ נקרא ר\"ה יום הזכרון. כי אז הוא ראשון לעשי\"ת. ועיקר התשובה הוא ע\"י הזכרון שצריכין לזכור בהשי\"ת ובעלמא דאתי להתגבר על מה שכ\"א צריך להתגבר.]" + ], + [ + "טעם. שאין אומרים והשיאנו בר\"ה. כי דוקא בג' רגלים שעלו והביאו בכורים ומעשרות כדכתיב ג' פעמים וסמך לו כברכת ה' אלהיך וגו'. ובר\"ה לא שייך זה.*ומה שאומרים ודברך אמת הוא עפ\"י שאמרינן באגדה כשהקב\"ה ברא מדת רחמים אמרה לפניו רבש\"ע למה בראתנו שהרי א\"א שלא תדין את העולם במד\"ה א\"ל הקב\"ה לא אדון את העולם זולתך. לכן אנו מבקשים מהשי\"ת שיקיים אותו דבר:
ובספר אבודרהם פי' עפ\"י מה שאמר במדרש תהלים לעולם ד' נצב בשמים לדור ודור אמונתך וכתיב בתריה למשפטיך עמדו היום. אמר דוד לפני הקב\"ה דברך שהצבת לאדם הראשון לדון ולזכות ביום זה בניו וכו' ולכך תקנו לומר שיקיים דברו: מרדכי בר\"ה:" + ], + [ + "טעם. שאנו אומרים בר\"ה עושה השלום ובשאר ימות השנה אומר מברך את עמו בשלום. לפי שעושה בגימ' ספריא\"ל והוא מלאך הממונה על הכתיבה ואנו מזכירין אותו שיכתוב אותנו לחיים טובים ולשלום. מהרי\"ל ועיין מטה אפרים סי' תקפ\"ב אות א' דמה שאומרים בקדישים שאחר התפלה עושה השלום לפי שיש בו רמז שעושה בגימ' ספריא\"ל וכן השלום בגימ' כן. כתב בספר ווי העמודים טוב לבכות בעת תפלתו ומי שיש לו לב קשה ואינו יכול לבכות יתן קולו בבכי כאלו הוא בוכה. וזה פירוש הפסוק כי שמע ה' קול בכיי וגו':", + "קונטרס אחרון
עושה השלום. ובסידור של\"ה כתב וז\"ל דחלילה לשנות נוסח הברכה מכל ימות השנה. מאחר שלא נמצא זה בתלמוד ובפוסקים כמו המלך הקדוש והמלך המשפט. והרמז שכתבו בעלי הסודות הוא אמת אבל לא בנוסח הברכה רק אחר התפלה שפוסע ואומר עושה שלום במרומיו לא יאמר עושה שלום רק עושה השלום במרומיו לרמז הנ\"ל כן מצאתי בקונטרס\"י האריז\"ל לומר עושה השלום במרומיו ע\"ש:", + "קול בכיי. ובש\"ע האריז\"ל כתב כי מי שאינו בוכה בימים אלו אז אין נשמתו טובה ושלימה. גם אמר כי מי שבוכה אז מעצמו ומתעורר בבכיה גדולה מאליה אותה שעה דיינין אותו בב\"ד של מעלה ונפשו מרגשת ולזה בא לו הבכיה מאליו:
בליל ר\"ה קודם קדיש בתרא או בהיותו בביתו קודם קריאת הגבר יאמר מזמור כ\"ד לה' הארץ ומלואה ויכוין בשמות של הוי\"ה באלו הנקודה היו\"ד בשב\"א והה' בסגול והו' בקמץ יְהֶוָה ונקרא. שם הפרנסה ויכוין בזה היטב ולא יחסרו מזונותיו כל השנה*בסידור לב שמח דרך התפלה פי' בשם חותנו הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל הפסוק ישא ברכה מאת השם וצדקה מאלהי ישעו. כי יש אנשים בני בלי דעת כשיש להם איזה ברכה הן בממון והן איזה דרך בתורה סוברים כחי ועוצם ידי עשה לי. ולכך אמר דוד ישא ברכה אם האדם נושא ברכה ידע שהוא מאת השם ולא יאמר כחי ועוצם ידי. ויש אחד אעפ\"י שיודע שמאת השם היתה זאת מ\"מ בדעתו הוא הוא סובר שהוא צדיק וראוי מצד מעשיו לזה. ולכך מסיים דוד וצדקה מאלהי ישעו שידע שהכל הוא מצד צדקה שמצד מעשיו אינו ראוי לזה: עמק ברכה בשם שערי ציון.
אם חל ר\"ה בשבת אומרים שלום עליכם עד צאתכם לשלום בנעימ' ובשמחת הלב אך לא בשירה וזמרה כשאר ימות השנה כי הוא יום שספרי חיים נפתחים וספרי מתים פתוחים וצריך להיות ירא וחרד מאימת הדין. גם אין לומר פיוט אזמר בשבחין. מטה אפרים סי' תקפ\"ג סעיף א':" + ], + [ + "טעם למנהג כשחוזר הש\"ץ התפלה אומרים הקהל עם הש\"ץ וכתוב לחיים טובים כו' וכן בספר חיים ואין אומרים כן בזכרנו. משום שלא יתכן שאחר שכבר ביקש דבר היותר גדול שכבר אמר בהודאה וכתוב לחיים טובים שיאמר שוב עם הש\"ץ זכרנו שהוא דבר היותר קטן שאין אומרים בו לחיים טובים רק לבסוף בהודאה אז אומרים עם הש\"ץ וכתוב לחיים טובים וכן בספר שהוא ג\"כ דבר היותר גדול. בשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל:" + ], + [ + "עוד טעם. מה שאין אומרים כן בזכרינו. ומי כמוך. משום דהנה ג' ראשונות דומה לעבד שמסדר שבח לפני רבו. משא\"כ בג' אחרונות דומה לעבד הנוטל פרס מרבו ויוצא והולך לו (ברכות ל\"ד). והנה הש\"ץ הוא הנוטל פרס בעד כל הצבור. ע\"כ בנטלו הפרס הנה כ\"א אומר עמו ונוטל חלקו לחיים ולשלום. בני יששכר:" + ], + [ + "טעם. שבכל השנה אומרים אוהב צדקה ומשפט. משום שעושה עם המשפט צדקה משא\"כ בימים אלו שבמקום המשפט אין צדקה אבל הקב\"ה מרחיב הזמן. בנין אוריאל:" + ], + [ + "טעם. שאוכלין בליל ר\"ה תפוח. רמז על שדי תפוחים הידוע על פי הקבלה. ט\"ז סי' תקפ\"ג.*ועי' זכור לאברהם אות ב' סעי' כ' וז\"ל והרב חמ\"י בפ\"ו מהלכות ר\"ה דקל\"ד ע\"ב כתב ונוהגו לומר נוסח היהי רצון על התפוח קודם הברכה. דלא אריך להקדים צרכי עצמו לברכת המקום ב\"ה וכמה פעמים הוכחתי לרבת מבני עמינו הנוהגים בסעודות גדולות לברך איש את רעהו במשתה היין ואח\"כ מברכין על היין דלא אריך למעבד הכי להקדים ברכת עבד לברכת רבו ח\"ו והנכון לברך על היין ולטעום מעט ואח\"כ יברך את רעהו וכן ראוי לנהוג בעיטושו לומר לישועתך קויתי ה' ואחר כך ישיב למברכים אותו בחיים טובים עכ\"ל. ומ\"א סי' תקפ\"ג סק\"ב כתב שאוכל תחלה ואחר כך יאמר יה\"ר שלא להפסיק ע\"ש. ועי' ליקוטים סעי' ז': וראש כבש שנהי' לראש ולא לזנב. וזכר לאילו של יצחק. ואוכלים רימונים ואומרים נרבה זכיות כרימון. שלא לאכול אגוזים שאגוז בגימ' חטא (עם הכולל). ועוד שהן מרבים כיחה וניעה ומבטלים התפלה. א\"ח שם. ושלא לישן ביום ר\"ה. דאי' בירוש' מאן דדמיך בריש שתא דמיך מזלי'. ט\"ז שם. והאר\"י אומר שאחר חצות מותר לישן שכבר נתעורר המלאך ע\"י תפלות והתקיעות. עי' מ\"א שם:", + "קונטרס אחרון
בליל ר\"ה תפוח. בספר אמרי נועם לר\"ה כתב רמז מה שאוכלין תפוח בדבש בר\"ה. ע\"ד הפייטן תמוכים בדשן שה עקידה. כי אמרו ז\"ל אשר מקום הדשן במקדש הי' נקרא תפוח. ולזה שה עקידה עולה תפוח. וזה בדשן שה עקידה. ע\"כ אוכלים תפוח. לרמז על שה עקידה שנמתקו דיני יצחק באברהם כידוע אברה\"ם יצח\"ק עולה פרצוף שנמתק הפר ע\"י צוף דבש:
ואוכלין ראש כבש ואומרים שנהי' לרא\"ש. ר\"ת \"לעשות \"רצון \"אבינו \"שבשמים. ייטיב לב (במדבר) בשם מחו' הרב הקדוש מדזיקוב זצוק\"ל.", + "נרבה זכיות כרימון. כתב בספר אשל אברהם סי' תקפ\"ג טוב להרהר הבקשה של שנה טובה מתוקה באכילת הדבש גם בליל ב'. וגם בכל זמן שנוהגים להטביל פרוסת המוציא בדבש לעורר אז רחמים תמיד:
ועי' מטה אפרים סי' תקפ\"ג דבליל א' כשטובלין פרוסת המוציא בדבש אומרים יה\"ר כו'*ונוהגין אחר שיבצע להטביל פרוסת המוציא במלת ואוכל ואח\"כ יטביל פרוסת המוציא בדשב ואומר יה\"ר כו'. ושמעתי שכן הי' נוהג אדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל: . ובסי' תקצ\"ז סעי' ד' כ' דגם בבוקר אחר הקידוש טובלין פרוסת המוציא בדבש ואומרים יה\"ר. וגם שאר דברים הנזכרים שם לאכול בליל ר\"ה לסימן טוב*בס' מעשה יחיאל (בשלח) כ' דיש קבלה מהרב הצדיק הקדוש מלובלין זצוק\"ל להיות בר\"ה בכיסו סכין חד וחלק השם של פרנסה המרומז בס\"ת של פות\"ח א\"ת ידי\"ך. וע\"ל בהשמטה לסעי' רמ\"ו בד\"ה ובס': יש להם מקום לאכול גם בסעודה זו אם יש לו ורוצה:
ובספר בני יששכר דרוש לר\"ה כתב דמ\"ש אביי בריש שת\"א. ולא אמר ברא\"ש השנ\"ה. להורות לנו דוקא בכניסת השנה בראשיתה בלילה הראשונה. הגם דעבדינן תרי יומי. א\"צ לסימן בליל שני. הגם דבעל טה\"ק כתב לערוך בשלחן הסימנים גם בלילה שניה לא קחזינן לרבנן קשישאי דעבדו הכי. ולא אישתמיט חד מהפוסקים קמאי לומר לנו זאת. רק בלילה הראשונה. ונראה הטעם. דהנה בלילה ראשונה הוא בחי' לא\"ה וליל ב' רח\"ל. ורח\"ל מסרה הסימני\"ם ללא\"ה עכ\"ל.", + "שלא לאכול אגוזים. ובתשב\"ץ אות קי\"ח כתב דמהר\"ם לא הי' נזהר מלאכול שומים ובצלים ולא אגוזים ולא שום דבר:", + "ע\"י התפלות והתקיעות ועי' מטה אפריס סי' תקצ\"ח דמ\"ש שהאריז\"ל הי' ישן אחר חצות. הלואי שיהי' ביכלתנו לעשות כמעשהו בהקיץ מני אלף ממה שהוא ז\"ל הי' מתקן בשינתו ע\"כ אין לעשות כן. ובספר עבודת הקודש כתב ג\"כ שלא לישן אפי' אחר חצות. ועי' בספר עבודת ישראל לר\"ה בד\"ה איתא. הטעם. מפני מה השינה מותרת בליל ר\"ה ומאי שנא ביום דאסור עד אחר המוסף:" + ], + [ + "טעם. לאכילת קר\"א (הנקרא האר\"ביזי) בר\"ה. כי הוא גדל מכח הלבנה שהוא מניע כח המים ומעורר החסדים והוא קר בפנים והוא התקררת והמתקת הדינין. בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל:" + ], + [ + "טעם. שבר\"ה וי\"כ אומרים יושב על כסא בלא ה\"א. לפי שפירושו שהוא יושב עתה על כסא דין אבל בה\"א המלך היושב פירושו הרגיל לישב אע\"פ שאינו יושב עתה. לבוש סימן תקפ\"ד סעיף א':", + "קונטרס אחרון
שהוא יושב עתה. נוהגין לומר שיר המעלות ממעמקים מעשי\"ת עד אחר יו\"כ בין ישתבח לקדיש. ואם בשעה שהציבור אומר ממעמקים הוא עומד עדיין בפסוקי דזמר' רשאי לומר עמהם שהרי זמירו' אלו מוסיפין בהם כ\"א לפי מנהגו וכיון שהוא רוצה לומר המזמור עם הצבור רשאי. ומ\"מ כשמגיע אחר ישתבח יוכל לאומרו במקומו. מטה אפרים סי' תקפ\"ד סעי' ט':" + ], + [ + "טעם. שא\"א הלל בר\"ה וביה\"כ. דאיתא בר\"ה א\"ר אבהו אמרו מלאכי השרת לפני הקב\"ה רבונו של עולם מפני מה אין ישראל אומרים לפניך שירה בר\"ה וביוה\"כ. אמר להם אפשר אני יושב על כסא דין וספרי חיים וספרי מתים לפני נפתחין וישראל אומרים שירה.*כתב בספר התניא סי' ע\"ב בשם רבינו ישעי' וז\"ל הא דאמר ר' כרוספדי אמר ר' יוחנן שלשה ספרים נפתחים בראש השנה אחד של צדיקים גמורים. ואחד של רשעים גמורים. ואחד של בינונים. של רשעים גמורים נכתבים ונחתמים מיד למיתה. של בינונים תלויין ועומדים מראש השנה עד יום הכפורים זכו נכתבין לחיים. לא זכו נכתבין למיתה. של צדיקים גמורים נכתבין ונחתמים מיד לחיים. האי צדיקים ורשעים לאו דוקא. שהרי כמה רשעים חיים וכמה צדיקים מתים. אלא רשעים זה שנמצא עליו חובה למות ואע\"פ שהן צדיקים כדכתיב והצדיקו את הצדיק והרשיעו את הרשע. שהזוכה בדין קורא צדיק. והמתחייב בדין קורא רשע. אבל מה דאמרינן שלש כתות ליום הדין. אותם הם רשעים ודאי. וצדיקים ודאי. ובספר דרושי ר' חיים כהן דרוש ה' כ' בשם התוס' בד\"ה ונחתמין דכל זה דקרי הכא לגבי רשעים מיתה וגבי צדיקים חיים כלומר לחיי עוה\"ב:
כתב א\"ר סי' תקצ\"ב סק\"ב וז\"ל מה שאנו אומרים במלך עליון רק הא' והג' כו' והוא חצי אלפ\"א בית\"א. כי הוא מיוסד האל\"ף למלך עליון. הב' למלך אביון. הג' למלך עליון. וכן כולם. ואנו אין אומרים שום מלך אביון רק הראשון והאחרון (מפני המלכות) דהיינו הב' והת'. מלך אביון בלה. מלך אביון תנומה ע\"ש. (ולפ\"ז נראה דיש לסיים בכל כרוז לעדי עד ימלוך): טור סימן תקפ\"ד ועיין מס' ערכין דף י':", + "קונטרס אחרון
תלוין ועומדים. בספר נחלת יעקב באבני שוהם (ואתחנן) פי' הלשון תלוין ועומדים ע\"פ הידוע שאסור לומר לחיים בפתח דמשמע לא ח\"ו אלא בצירי וכן פסקינן אצל שאר דברים שלמד בתחלה. ולפ\"ז בר\"ה צדיקים גמורים נכתבים לאלתר לחיים בנקודתן צירי. ורשעים גמורים נכתבים לאלתר למיתה. ובינונים תלוין ועומדים. היינו שהבינונים נכתבים בר\"ה באותו ספר לחיים רק בלי נקודות. לכן הנקודות תלוין. והתיבה לחיים עומד. ויתכן לשון תלוין ועומדים. וביוה\"כ נכתב החתימה. כלומר הנקודות שהוא סוף דבר של התיבה כי אין רעה יורד מן השמים:
ובספר ברית אברם פי' מה שאנו אומרים בפיוט מוסף ר\"ה יום א'. הן למות אם לחיים חי חי יזכור. היינו דכותב שיחי' עד זמן פלוני וממילא כשיגיע הזמן הזה ימות. כי מפי עליון לא תצא הרעות. וז\"ש הן למות אם לחיים חי חי יזכור כנ\"ל וז\"ש הכתוב משפטי ה' דייקא פי' בין לחיים בין למות הכל הוא אמת. רק ע\"ז קשה הלא מאתו לא תצא הרעות וא\"כ איך יוכל לכתוב למות. לז\"א צדקו יחדיו דייקא פי' יחדיו בין לחיים בין למות הכל כותבין הצדק דהיינו החיים ולא הרעות." + ], + [ + "עוד טעם. מפני שהלל הוא שירה ושמחה ואין זה דרך מוסר שיאמר שירה או יעשה דבר שמחה קודם שיצא דינו. לבוש סימן תקפ\"ד סעיף א':" + ], + [ + "טעם. שאומרים א\"מ. דאיתא במס' תענית דכ\"ה ע\"ב שפעם א' גזרו תענית ולא נענו וירד ר' עקיבא לפני התיבה ואמר א\"מ חטאנו לפניך. א\"מ אין לנו מלך אלא אתה ומיד נענה וכשראו הדור שנענה באותם תפלה הוסיפו עליו דברי בקשות ותחנונים וקבעו לי' ימי תשובה. כל בו:", + "קונטרס אחרון
לי' ימי תשובה. אחר שגמר הש\"ץ התפלה אומרים אבינו מלכנו. ובמקום שנוהגים לומר אחר התפלה הוידוי אשמנו כו' אל ארך אפים אתה וי\"ג מדות אומרים כדרכם ואח\"כ אומרים אבינו מלכנו ונופלין על אפים ומתחננים. ואם חל ביום ה' אומרים אחר אבינו מלכנו והוא רחום כו'. והספרדים נופלין על אפים אחר אבינו מלכנו ואח\"כ אומרים והוא רחום. ואפי' בבית האבל שאין אומרים והוא רחום ותחנון מ\"מ אומרים א\"מ. מטה אפרים סי' תר\"ב סעי' י\"א:" + ], + [ + "טעם. שאין אומרים א\"מ כשחל בשבת. מפני שאסור לתבוע צרכיו בשבת.*ועי' לבוש סי' תקפ\"ד סעי' א' דכתב וז\"ל ואומרים א\"מ חטאנו לפניך שהוא מיוסד מפי ר' עקיבא כנגד ברכות אמצעיות של שמונה עשרה כי הג' ראשונות והג' אחרונות כבר אמרנו ואלו הם כנגד האמצעיות שא\"מ חננו ועננו. כנגד חונן הדעת. החזירנו בתשובה כנגד הרוצה בתשובה. סלח ומחל כנגד סלח לנו. כתבנו בספר גאולה כנגד גואל ישראל. שלח רפואה כנגד רפאנו. חדש עלינו כנגד ברך עלינו. הרם קרן נגד תקע בשופר. בטל מעלינו נגד השיבה כו' והסר ממגו יגון ואנחה כו'. כלה כל צר נגד שובר אויבים. מחוק ברחמיך הרבים נגד יהמו רחמיך. הרם קרן משיחך נגד וקרנו תרום. הצמח לנו נגד מצמיח קרן ישועה. שמע קולנו נגד שומע תפלה. והוסיפו עליהם שאלת צרכי רבים. ומטעם זה. כשחל ר\"ה וי\"כ בחול כיון שיום זה אינו קבוע להיות בו ר\"ה לעולם ואם לא הי' היום ר\"ה וי\"כ הי' אומרים אלו הברכות עצמן. עכשיו לפי שחל היום ר\"ה וי\"כ משלימין אותן ע\"י שינוי בא\"מ. אבל כשחל בשבת אפילו אם לא הי' ר\"ה וי\"כ לא היו אומרים ביום זה אלו הברכות גם כשחלין בו ר\"ה וי\"כ אין צריכים להשלימו בהם ע\"ש: ר\"ן פ' בתרא דר\"ה:", + "קונטרס אחרון
הרם קרן. ובשם הרב הצדיק הקדוש מ\"מ מקאזניץ זצוק\"ל בדרך הלצה מה שאומרים אבינו מלכנו הרם קרן ישראל עמך. דהנה איתא בגמרא לא גלו ישראל אלא כדי שיתוספו עליהם גרים. וענין גרים הוא ענין כמו שנותן מעות לחבירו שיתן לו רוחים. והנה דרך בני אדם אם הלוה הוא איש בטוח אזי מלוה לו מעות ויניח אצלו מעות על זמן כדי שיעלה לו רוחים. ואם הלוה אינו איש בטוח גם על הקרן אזי תובע את הלוה שיתן לו מהר הקרן ואף אם הלוה מבטיח לו שיתן לו רוחים אינו משגיח ע\"ז כיון שהקרן אינו בטוח. והנמשל מובן כיון שישראל בעוה\"ר בהגלות נשקעים בין האומות ובכל יום הולכים ודלים הן בנפש הן בגוף ולומדים ממעשי הגוים כמאמר הקרא ויתערבו בגוים וילמדו ממעשיהם. א\"כ כשהקרן אינו בטוח אינו רוצה בהרוחים והגרים המה הרוחים להקרן. ע\"כ אנו מתפללים הרם קרן ישראל עמך. ר\"ל כיון שהקרן היינו ישראל בעצמם אינם בטוחים א\"כ פדה אותם כדי שלא יפסיד ח\"ו הקרן דהוא ישראל ואל תשגיח על הרוחים." + ], + [ + "טעם. שמלין בר\"ה אחר שקראו בתורה ואין ממתינין עד יציאתם מבהכ\"נ כמו בשאר שבתות וי\"ט. מפני שבר\"ה מאריכין הרבה בבהכ\"נ ויבואו לפעמים להתעכב עד אחר חצות היום וצריכין לימול קודם חצות משום זריזים מקדימים למצות וסדרו אותה קודם תקיעת שופר. שכן הוא סדר הנכון לזכור ברית אברהם שהוא המילה קודם עקידת יצחק שהוא השופר שתוקעין בשל איל זכר לעקידה. לבוש סימן תקפ\"ד סעיף ד': ", + "קונטרס אחרון
אחר שקראו בתורה. מוציאין ב' ס\"ת ואומרים י\"ג מדות ג\"פ. ויש להתחיל מן ויעבור ד' על פניו וכו' ואח\"כ אומרים רבש\"ע מלא משאלתינו ככתוב בסידורים המיוסד ברוח קדשו של האר\"י ז\"ל. ואם חל בשבת יש מקומות שאין אומרים בשעת הוצאות ס\"ת י\"ג מדות ורבים נוהגים לאומרם אף כשחל בשבת. מטה אפרים סי' תקפ\"ד סעיף ט\"ז:
החזן אומר ויעזור ויגן כו' בניגון המיוחד לימים אלו וכן המברכים בה\"ת לפניו ולאחריו מברכין בניגון זה. וכן קריאת התורה קורין הטעמים בניגון המיוחד שלא בניגון הטעמים של שבתות וי\"ט. וגם הקדיש שאחר הקריאה ואין לשנות המנהג אפי' בניגונים. שם סעי' י\"ח:
וכתב בספר חסידים סי' ש\"ב וז\"ל לא תשיג גבול רעך אשר גבלו ראשונים שתקנו הניגונים, שלא יאמר ניגון של תורה לנביאים וכתובים. ושל נביאים לתורה ולכתובים. ושל כתובים לתורה ונביאים. אלא כמו שהוא מתוקן שהכל הלכה למשה מסיני שנאמר יעננו בקול ע\"ש. ובספר מצרף לחכמה פ\"ח כתב ראיתי משניות בכ\"י עם הנגינות:", + "זכר לעקידה. וכן אם חל ר\"ה בשבת אף שאין תוקעין מלין קודם אשרי (ד\"ח). כשהולכין מביהכ\"נ למול תינוק או סנדק שצריך לילך למקום שהתינוק שם וצריך לילך דרך רחוב שדרים שם עכו\"ם וא\"א לילך מעוטף בטלית אזי יסור אותו מעליו ויקח אותו תחת מלבושו העליון ובבואו למקום המילה ילבש אותו ויברך על עטיפת הטלית וכן בחזרה. מטה אפרים סימן תרכ\"א סעי' ג':
ובסי' תקפ\"ד סעי' ד' כתב דיכוין בבוקר בלבישת הטלית בברכה שלא להוציא רק לבישה ראשונה מפני שמאריכין בתפלה קרוב הדבר שיצטרך לצאת לחוץ לגדולים או לקטנים ויכנס בכלל ספק ברכה כיון שיש עליו טלית קטן לכן יכוין שאינו מוציא רק לבישה ראשונה. וטוב שיאמר בפירוש שאינו רוצה לצאת בברכה זו כשיסירנה מעליו במקום שרשאי להפסיק. ואז כשיצטרך לילך לחוץ חוזר ולובשו ומברך שנית לדברי הכל ע\"ש:
וכן כתב התב\"ש סי' י\"ט ס\"ק י\"ז בשם הפר\"ח דיש להזהיר השוחטים לצאת ידי ספק ברכה שיגמרו בדעתם שלא לצאת בברכה ראשונה כ\"א כ\"ז שלא ישיחו שיחה בטלה ע\"ש:
אם יש ברית מילה ויש שהות ביום מצוה שילכו שמה הסנדק והמוהל ובעלי כיבודין לעשות שמה קידוש ולאכול כזית מפת כסנין כי סעודת מצוה הוא ויאמרו שמה הרחמן הוא וכו' כדי לברך הילד הנימול והמטפלים במצוה. אבל אין עושין סעודה ממש שלא לבוא להקל ראש בקדושת היום וגם כי בשאר יו\"ט נהגו שלא לעשות סעודת ברית מילה. שם סי' תקצ\"ו סעי' ה'. ועי' באה\"ט סי' תקמ\"ו בשם א\"ז דביו\"ט אסור לעשות סעודת ברית מילה:
מותר לכתוב תנאים לשידוך בח\"ה כנהוג בינינו. אבל הסעודה שרגילין לעשות אחר כתיבת התנאים אסור לעשות בחה\"מ וכ\"ש ברגל כשהוא סועד עם הכלה בפעם ראשונה אחר כתיבת התנאים שלנו. ט\"ז סי' תקמ\"ו סק\"ב:" + ], + [ + "טעם למה גזרו ז\"ל בשופר ולולב ומגילה שמא יעבירנו ארבע אמות ברשות הרבים יותר ממילה שהרי מילה דוחה שבת ולא חששו להעביר ארבע אמות. משום דכיון שהמילה אינה מוטלת רק על יחידים כגון האב או על ב\"ד לא חששו שמא יעבירנו ארבע אמות ברשות הרבים כי האחרים שאין המילה מוטלת עליהם ימנעום מזה ויזהירום אבל שלשה אלו הם ענינים מוטלין על כל ההמון לכן אפשר שיתעו בו רבים מעמי הארץ. כל בו:" + ], + [ + "טעם. שתוקעין קודם תפלת מוסף כי מן הדין הי' לנו לתקוע ולסדר ברכות הללו בעת תפלת השחר ולתקוע משום זריזין מקדימין למצות. מפני מעשה שאירע פעם אחת תקעו בראשונה והי' השונאים סוברים שמא עליהם הי' הולכים עמדו עליהם והרגום לכך תקנו תקיעות וברכות במוסף דכי חזו דקראו בק\"ש ומתפללין וקוראין בתורה וחוזרין ומתפללין ותוקעין אומרים האויבים בחוקותיהם ובתורותיהם הם עוסקים וזה מצותן לתקוע ואין זה תרועת מלחמה. לבוש סימן תקפ\"ה סעי' ג'. ועי' אבודרהם. ועי' רש\"י ר\"ה דף ל\"ב ע\"ב:", + "קונטרס אחרון
קודם תפלת מוסף. אם יש חולה שהש\"ץ רוצה לעשות לו מי שבירך לחולה אף שנהגו לעשות המי שבירך בעת חזרת הס\"ת בשאר ימי קריאת התורה. מ\"מ בר\"ה לא יעשה כן שיהי' הפסק בין תקיעות דמיושב לתקיעות שעל סדר בדבר שאין מענין התקיעות. אלא יעשה מי שבירך אחר שגמרו ברכת הפטורה. ואם חל ר\"ה בשבת אומרים יקום פורקן ומי שבירך לקהל. ואם יש חולה מברכין אחר מי שבירך לקהל. ונוסח מי שבירך לחולה הוא כדרך שאומר בחול וא\"צ לומר יו\"ט הוא מלזעוק. ואף אם חל בשבת א\"צ לומר שבת הוא מלזעוק. כיון שהיום הוא יום דין. מטה אפרים סי' תקפ\"ד סעי' כ\"ה:
וכן אם חל יו\"כ בשבת אצ\"ל שבת הוא מלזעוק. שהרי הוא יום דין וזועקים ומתחננים כל היום. שם סי' תרכ\"א סעי' א':
כתב מהרי\"ל הכל חייבין בשופר בין קטנים בין גדולים. אכן נשים פטורות דמצות עשה דזמן גרמא הוא. אך שמכניסין את עצמו לחיוב והואיל שמחייבין את עצמן צריכין להזדרז לתקן צרכיהן הן בתכשיטין הן בתבשילין להיות פנויות לבא לביהכ\"נ ולהיות שם לשמוע קול שופר כו' ויכוונו כולם שיהיו בבהכ\"נ הנשים והבתולות לשמוע התפלה והתקיעות מראש ועד סוף ואם היא יולדת ולא תוכל לבוא לביהכ\"נ מותר לתקוע לה ואם יודעת האשה לברך תברך היא בעצמה ואם לא יברך התוקע בשבילה ע\"ש. אבל אין לו לברך שהחיינו דהא כבר יצא. מהר\"י ווייל. וע\"ל בהשמטה לסעי' תנ\"ו:
ובספר אשל אברהם סי' תקפ\"ט כתב וז\"ל גם שהנשים שווי' חוב ע\"ע לשמוע שופר מ\"מ יש להקל להן ע\"י חלישות כל דהו לאכול קודם שמיעתן ולאיש ג\"כ יש להקל לו אחר תקיעות דמיושב ע\"י חלישות כל דהו שיאכל וישתה. הגם שהתקיעות של מעומד הם ג\"כ מצוה ותקנת חז\"ל בקביעות. מ\"מ לא שייך בהם כל כך שכחה כיון שהם טפילות למוסף וכמו שהתירו חז\"ל לאכול לפני מוסף. כן לא מנעו מצד תקיעות של מעומד. ולצריך מותר. וע\"ל בהשמטה לסעי' תשצ\"ח בד\"ה ובענין:
ובספר זכרון יהודא בהנהגות הגאון אמרי א\"ש כתב דיכול מי שהוא חלש לשתות קאפפע אחר תפלת שחרית בלא קידוש כי מאחר שאסור לאכול קודם תק\"ש לא חל עליו חובת קידוש והוי כמו קודם התפלה שלא חל עליו חיוב הקידוש ע\"ש.
ובספר מטה אפרים סי' תקפ\"ח סעי' ב' כתב דמי שלבו חלש ואין דעתו מיושבת לתקוע ולהתפלל עד שיטעום, יעשה קידוש ויאכל כזית לעקיך בכדי שיהי' במקום סעודה ואח\"כ ישתה מעט קאווע או טיי. ומ\"מ יש להם לעשות בצנעה מפני המון עם שלא יקילו ביותר." + ], + [ + "טעם שאומרים קודם התקיעות ז\"פ למנצח לבני קרח מזמור. לפי שיש בו (עם מן המצר עד ומשפטיך למדני) תקפ\"ז תיבות והוא בגימ' שופ\"ר עם הכולל.*בספר בני יששכר מאמרי חדשי כסלו טבת כתב דמה שהמקובלים נוהגין להוסיף הכולל במקום המצטרך מקובל היא בידם בסמיכה על המקרא שבתורה אפרים ומנשה כראובן ושמעון יהיו לי. והנה ראובן ושמעון בגימ' אפרי\"ם מנש\"ה כשתוסיף הכולל על ראובן שמעון: וגם יש שם ז\"פ אלהים ויכוין שע\"י התקיעות ימתקם.*פעם א' קודם שהתחיל הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל הברכות לפני התקיעות קנח את פיו הקדוש בידו. וראה שער א' על ידו מהשפתים. וכאשר ראה את השער על ידו אז הניח את השופר מידו וישב על הכסא שאצלו. ופניו חוורו מאד. ושאל אותו הרב ר' אייזיק אשר היה מקרה לפניו התקיעות מה זה ועל מה זה. והראה לו את השער שעל ידו. ואמר לו הרב ר' אייזיק אספר לכם סיפר א' שפעם א' בא הרב הקדוש מו\"ה נתן אדלר זצ\"ל להרב הצדיק הקדוש מוהר\"ר שמעלקא מניקלשפורג זצוק\"ל וראה שהרב הק' מוהר\"ר שמעלקא זצוק\"ל הולך בבית הנה והנה נבוך מאד וצועק ואומר. טעיתי. טעיתי. ושאל אותו הרב הק' מוה' נתן אדלער זצ\"ל על זה. והראה לו שטעה באיזה שם מהשמות הקדושים ביריעה א' בס\"ת שכתב. ואמר לו הרב הק' מוה' נתן אדלער ז\"ל מה זה קול הצעקה ומה איכפת לי' אם תפס יחנק בגרונו בזה. ואמר לו הרב הצדיק הקדוש מוהר\"ר שמעלקא זצוק\"ל החייתנו. וכאשר סיפר הרב ר' אייזיק ז\"ל להרב הצדיק הקדוש זה הסיפור אמר להרב הצדיק הקדוש מהר\"ש מבעלז זי\"ע מה אדמו\"ר כך נבוך בדעתו אם תפס יחנק בגרונו בזה. והשיב לו הרב הצדיק הקדוש ג\"כ החייתנו: ועי' סידר ר\"ש:" + ], + [ + "טעם. שבעת תקיעות שופר דוקא הרב שבעיר הוא המקרה להתוקע. תקיעה תרועה תקיעה. הלא עבודה זו גם אחר יכול לעשות. אלא טעם הדבר. שאם א' מהמון עם יהי' המקרה ויראה נוסח התפלות (הנדפסת במחזורים) עם שמות המלאכים ידמה בדעתו שרק טעם זה הוא יסוד של מצות תקיעת שופר. ורק על פי כוונה זו יקרה להתוקע. משום שלדעתו מי שאינו תוקע על פי כוונה זו לא קיים מצות שופר כלל. ובאמת לא כן הוא. כי מי עמד בסוד ה'. ואמרתי אחכמה והיא רחוקה ממני. מש\"ה היתה התקנה שיהי' המקרה רק הרב שהוא ת\"ח והוא יודע שכל אותן הנוסחאות עם שמות המלאכים רק דברים של מה בכך המה ולא לעיכובא. ועיקר כוונת המצוה הוא רחמנא אמר תקעו. הקב\"ה צוה לבניו קיימו מצות תקיעה. ורק על פי כוונה זו דהיינו הנני מוכן ומזומן לקיים רצון השי\"ת שאמר תקעו הוא מקרה להתוקע והוא היא הכוונה הנבחרת ואין בה משגה.*ובשם הרב הצדיק הקדוש מוהר\"ר ברוך ממעזיבוז זצוק\"ל שפי' הפסוק (תהלים קל\"ח) כי הגדלת על כל שמך אמרתך. כי על כל מצוה יש הרבה כוונות ולכוון שמות הקדושים ולאו כל מוחא סביל דא. אולם עיקר הכוונה לכוון שהוא מקיים כוונת ורצון הבוית\"ש ע\"י אשר הורה לנו בתוה\"ק ע\"י משרע\"ה לדור ודור ושופטיו ועי\"ז נעשה רצונו יתברך שמו. וזהו כי הגדלת על כל שמך. היינו על כל השמות הקדושים שיש לכוון אמרתך שמקיים אמרתך שאמרת ונעשה רצונך:
ובספר אגרא דכלה (חקת) כתב עצה היעוצה בכל כמצות למי אשר לא חלק לו השם בבינה לעשות ע\"ד הצדיקים:
ובספר מטה אפרים סימן תקפ\"ה סעיף ב' כתב דלכך צריך שיהי' המקרא בעל תורה כי לפעמים נופל טעות בפי המקרא או בשגגת התוקע ואם לא בקי בדין איך לעשות אם לתקוע להלן או לחזור לראש הסדר יצווחו עליו בבית המדרש וזה מביא לידי בלבול וטירוף הדעת התוקע והשומעים: מא\"ד ח\"ד בשם הגאון הקדוש בעל חת\"ס זללה\"ה:", + "קונטרס אחרון
וקרה להתוקע פ\"א כיבד הרב הצדיק הק' מלובלין זצוק\"ל את אחד מתלמידיו שיהי' בעל תוקע בר\"ה וקיבל ע\"ע. וקודם התקיעות קרא אותו לאמור לו ד\"ת כמנהגו לומר לבעל תוקע ד\"ת קודם תקיעות ואח\"כ כשהלכו לביהמ\"ד לתקוע אמר להרב הצדיק הקדוש הנ\"ל. רבי. תדעו כי לא נסיתי עוד מעולם להחזיק שופר בפי. ואין אני יכול לתקוע. ואמר לו הרבי מלובלין מפני מה קבלת ע\"ע לתקוע. ואמר לו כמו כן מצינו במשה שבתחלה שאל להקב\"ה כי יאמרו לי מה שמו מה אומר אליהם. ואחר שאמר לו אהיה אשר אהיה השיבו משה שלח נא ביד תשלח. א\"כ רצה להחזיק לו ידיעת שמו יתברך. וכמו כן מפני שרציתי לשמוע מה שהרבי אומר להבעל תוקע קודם תקיעות. ולא תקע הוא אלא אחר:
וראיתי בספר אחד בשם הרב הצדיק הקדוש מהר\"י מריזין זצוק\"ל שאמר להמקרא התקיעות לפני התוקע בלשון אשכנז לך ואמור ארבע אול חמש. וכונתו הי' כי יתמשך מקול קריאתו רחמנים וחסדים מרובים הנרמזים ע\"י שם בן ד' ולא דין ח\"ו הנרמז ע\"י שם בן חמש*ובספר זכרון טוב כתב כשהיו בעלי התוקעים נכנסים לפני הרב הצדיק הקדוש מהר\"ז מנעסכאיז זצוק\"ל הי' לפרקים רגיל לספר שהרב מבארדיטשוב זלה\"ה כשבאו לפניו בעלי התוקעים אמר להם מה אתם רוצים. אפשר ללמוד הכוונות של התקיעה. הנה הכוונות הם משארז\"ל רחמנא אמר תוקעין: :
עו\"ש כי בפסוק תקעו בחדש וכו' תמצא האותיות הקודמין לאותיות חד\"ש המה גז\"ר. והקודמין לאותיות שופר המה קר\"ע. והקודמין לאותיות כס\"ה המה דין. ונרמז בזה כי בהשופר יקרע הגז\"ד:" + ], + [ + "טעם. שתוקעין ומריעין כשהן יושבין ותוקעין ומריעין כשהן עומדין. כדי לערבב השטן דכתיב והיה ביום ההוא יתקע בשופר גדול כד שמע קול שיפורא זימנא חדא בהיל ולא בהיל וכד שמע תניין אמר זה הוא ודאי שיפורא דיתקע בשופר גדול ומטא זימנא למתבלע ומתערבב ולית ליה פנאי למעבד קטגוריא.*האריז\"ל הי' נוהג להתוודות בלחש בין תקיעות דמיושב. כי אז השטן מעורבב. ודברי הוידוי עולים ע\"י קול השופר ולא יש קטיגור אז: ר\"ה דף ט\"ז ע\"ב. ועי' תוס' שם בד\"ה כדי:", + "קונטרס אחרון
כשהן יושבין. עכשיו נהגו הצבור לעמוד כולם גם בשעת התקיעות שתוקעין קודם מוסף ואעפ\"כ נקראין תקיעות מיושב מאחר שרשות לישב בהם. משא\"כ בתקיעות שעל סדר ברכות שהוא באמצע חזרת התפלה שהוא מעומד ולעיקר הדין יש לתקוע בתפלת לחש ואז הכל בעמידה וע\"כ נקראים תקיעות דמעומד. מטה אפרים סי' תקפ\"ה סעי' ה':
יש ליזהר שלא להוציא בפה שמות המלאכים המוזכרים שם ביה\"ר שאומרים אחר שתוקעין ג\"פ תשר\"ת. וכן אחר תש\"ת. וכן אחר תר\"ת רק יכוין בלבו לבד. שם סי' תק\"צ סעי' ל\"ו. ובהרבה קהלות א\"א כלל את היה\"ר שלא להפסיק עד סוף התקיעות. סדה\"י.
אחר התקיעות מחזירין הס\"ת למקומו ואומרים הקהל מזמור לדוד הבו לה' בני אלים כו' אפי' חל בחול. משום שנאמר על מתן תורה שמזכירין היום בשופרות. וכן איתא בר\"ה דף כ\"ט דבמנחה ר\"ה היו אומרים השיר במקדש קול ה' יחיל מדבר ופירש\"י כדי להזכיר זכות של מתן תורה. ובטורי אבן כתב שהיו מתחילין בתחלת המזמור. שם סי' תק\"צ סעי' ל\"ז:
כשתוקעין בלחש אומרים היום הרת עולם גם בתפלת הלחש. אבל אין אומרים ארשת בתפלת לחש. ואם יש יחידים שמאריכים יותר מהש\"ץ ולא הגיעו לסיום הסדר והש\"ץ מתחיל לתקוע יש להם לשתוק ולכוין אזניהם לתקיעת הש\"ץ ולא יאמרו היום הרת עולם במקום שעומדים שם רק עד שיגיעו לסיום ברכת הסדר ואז יאמרו היום הרת עולם. שם סי' תקצ\"א סעי' י\"ג. ואומרים היום הרת עולם אף בשבת שאין תוקעין. טור וב\"י שם:", + "כדי לערבב השטן. ובשם הגאון ר\"ע איגר זצ\"ל על מה שפירש\"י במס' ר\"ה כדי לערבב השטן כיון שיראה שישראל מחבבין את המצות יירא לשטנם. וכי עבור שישראל מחבבין את המצות יירא לשטנם להגיד העבירות שלהם. רק דהנה אמז\"ל דמי שעושה תשובה מיראה זדונות נעשו לו כשגגות. ומי שעושה תשובה מאהבה זדונות נעשו לו כזכיות. וזה כוונת רש\"י ז\"ל כיון שיראה שישראל מחבבין את המצות שעושין דרך חיבה ואהבה יירא לשטנם להגיד העבירות שבהם כי מכל עבירה שיגיד עליהם יתוסף עליהם עוד זכות ומצוה לכן שתיקתו יפה מדיבורו.
ובספר אוהב ישראל (ירמיה) פי' הפסוק בימים ההם וגו' יבוקש את עון וגו' ואיננו. כי קשה למה ועל מה יבוקש העון. אך מצינו שיש בהאותיות שמחשבין בהם הסוחרים כל החשבונות הצריכים להם יש אות א' הנק' בלשונם נו\"ל כזה (0) ואות נו\"ל בעצמו אינו נחשב בהמספר לכלום. רק פעולתו הוא להגדיל מספר האות הכתוב אחריו מיחידית לעשירית. ומעשירית למאות כידוע להעוסקים בזה. כמ\"כ העבירה בעצמה אינה נחשבת לכלום. רק פעולתה הוא להגדיל מספר הזכיות שנעשו מהעבירות בעשותו תשובה שלימה מאהבתו ית' במאחז\"ל מקום שבע\"ת עומדים כו' וכיה\"ר שנזכה לשוב לשמו ית' באמת בכל לבבינו מאהבת השי\"ת במהרה בימינו אמן:
וראיתי בספר א' שפי' מה שאנו מבקשים אבינו מלכנו כתבנו בספר סליחה ומחילה. הלא טוב הי' שלא יכתוב שום חטא. אלא לומר שאנו מבקשים מהשי\"ת שיכתוב החטא והסליחה מחמת שאנו מצפים שנזכה לתשובה מאהבה ועי\"ז ירבו הזכיות:", + "ולא יש קטיגר אז. בסידור לב שמח כתב שמעתי ממו\"ח הק' מהר\"ש מבעלז זלל\"ה על ומלאכים יחפזון וחיל ורעדה יאחזון ושאל מה הוא הפחד של המלאכים. ואמר דידוע דרצון הבורא הוא להיות מליצי יושר על ישראל. וממילא בר\"ה ויו\"כ הקב\"ה מסתכל על המלאכים אם יצאו ידי חובתו בלימוד סניגוריא ולכך בזה וחיל ורעדה יאחזון ללמד סנגוריא על ישראל ולהמשיך טובות על ידם לישראל:" + ], + [ + "טעם. שבכל הקרבנות שבפרשת פנחס אומר והקרבתם עולה ובקרבן ראש השנה אומר ועשיתם עולה. לפי שאם האדם עושה תשובה בראש השנה מעלה עליו הקב\"ה כאלו עכשיו נעשה בעולם. שכל אדם החוזר בתשובה דומה הוא כבריה חדשה והשם קורא לו שם חדש. אבודרהם בשם המדרש: " + ], + [ + "טעם. שבר\"ה ויו\"כ יש רבים שמתפללין בקול רם. ע\"ל סעיף ע\"ו וסעיף ע\"ז והעי' ע\"ח ולקמן סעי' תשנ\"ד וסעיף תשנ\"ה:" + ], + [ + "טעם. שמאריכין בתקיעה אחרונה ונקראת תקיעה גדולה. למען ישמעו העם וידעו שסיימו הקולות ויאמרו אשרי העם יודעי תרועה. והראיה בפסוק במשוך היובל המה יעלו בהר. נמצא שמשיכת הקול סי' לסילוק שכינה. מהרי\"ל:", + "קונטרס אחרון
סי' לסילוק שכינה. לאחר שגמר כל התפלה נפטרים לבתיהם לשלום ואין צריך שוב לומר לשנה טובה תכתב שהרי הוא אחר הכתיבה שהכתיבה היא בעת התפלה בג' שעות ראשונות. ואם הוא בינוני תלוי ועומד עד יוה\"כ ואינו נכתב היום. ומה שאנו אומרים שוב וכתבינו בספר החיים וכן וכתוב לחיים טובים כו' כל י' ימי תשובה. לפי שכל אדם בעצמו הוא מחזיק עצמו לבינוני ולא לצדיק גמור לפיכך מתפלל בכל עשי\"ת כל א' על עצמו שיכתבהו הקב\"ה לחיים טובים. וכן ביו\"כ עצמו מתפלל כן. אבל לומר כן לחבירו אחר ג' שעות על היום שכבר גמרו הכתיבה למעלה אין זה מדרך המוסר שיאמר לחבירו תכתב לשנה טובה כי מגנהו בפניו בזה שמראה לו שאינו מחזיקו לצדיק גמור אלא לבינוני לפיכך שתיקתו יפה מדיבורו. לבוש סימן תקצ\"ו." + ], + [ + "טעם. דכל השערים ננעלו חוץ משערי דמעה. משום דעל כל השערים ממונים מלאכים חוץ משערי דמעה אין מלאך ממונה עליהם זולתי הקב\"ה בעצמו מקבל הדמעות.*ובשם הרב הצדיק הקדוש מוהר\"ר ברוך ממעזיבוז זצוק\"ל שאמר בדרך הלצה על מה שאמרז\"ל (ברכות ל\"ב) שערי דמעות לא ננעלו. א\"כ למה צריכים להיות השערים והשיב כי השערים צריכים להיות אם בוכה כשוטה אז סוגרים השערים: אהבת יהונתן:" + ], + [ + "טעם. שאמרו ז\"ל לא אד\"ו ראש שאם יהי' ר\"ה יום א' יהי' יום שביעי של חג בשבת ותדחה ערבה כ\"ש שהי' להם לתקן בשביל שופר ולולב שלא תהא מצותן נדחת. משום דשאני שופר ולולב שיש להן תשלומין למחר שהרי אף בני א\"י עושין מר\"ה שני ימים אבל שביעי של ערבה אין לו תשלומין לשמיני. כל בו:", + "קונטרס אחרון
שני ימים. יש לעשות בר\"ה תבשיל נוסף כמו שעושין בכל יו\"ט כיון שי\"א שצריך שלש סעודות גם ביו\"ט. יחשב זה במקום סעודה ג' כמבואר בסי' תקכ\"ט. אבל אם חל בשבת אין לסמוך ע\"ז אלא יחלק סעודתו לשנים כמבואר בסי' רצ\"א ויניח מעט בין שני הסעודות ויאמר מזמור לדוד ה' רועי כו' אף שהמ\"א כתב שם שאף ביו\"ט אם חל במו\"ש אם יודע שיוכל לאכול קודם שעה עשירית לא יחלק סעודתו לשנים אך בר\"ה שמאריכים בודאי א\"א שיוכל לאכול שנית קודם שעה עשירית. ואם זמנו בהול וא\"א לו לחלק סעודתו או ששכח לעשות כן יש לו לאכול מיני תרגומא מה' מינים שי\"א שיוציא בכך כמבואר בסי' רצ\"א מטה אפרים סי' תקצ\"ז סעי' ד':" + ], + [ + "טעם. שהולכין בר\"ה תשליך להנהר ושיש בו דגים. דאיתא במדרש כשהלך אברהם אבינו ע\"ה לעקוד את יצחק בנו הוליכו השטן במים עד צוארו ואמר אברהם הושיעה ה' כי באו מים עד נפש וניצל. וצריך שיהיה בו דגים לזכור שבני אדם משולים לדגים שנאחזים במצודה פתאום כך בני אדם נאחזים במצודות המות והדין ומתוך כך יהרהר יותר בתשובה.*ועי' ברכי יוסף סימן תקפ\"ג סעיף ו' וז\"ל ראיתי בכתבי מוהר\"ר ישראל שלמה לינגו שכתב שאמר לו הרב המקובל מוהר\"ר בנימין הכהן משם רבו הרמ\"ז דאם חל ר\"ה בשבת לא יעשה כסדר הזה בשבת אך ביום שני אחר מנחה כה יעשה ואם אירעו אונס אף כשחל ר\"ה בחול ולא עשה סדר זה ביומא קמא יוכל עשוהו ביום השני אחר מנחה עכ\"ל. ופ\"מ שם סק\"ה כתב בשם שו\"ת שבות יעקב ח\"ג שאלה מ\"ב דמותר לומר תשליך בשבת ואדרב' זריזין מקדימין למצות ע\"ש. כתב מחצית השקל שם סק\"ה וז\"ל יש לבטל מנהג גרוע שמשליכים לנהר פת לחם לדגים דמבואר בסי' תנ\"ז דאסור ליתן לפניהם מזונות כיון דאין מזונותיהם עליך וגזרינן שמא יבא לצוד וליקח מהם ע\"ש:
ובספר הנותן אמרי שפר מהרב הצדיק הקדוש מוהר\"ר ישעי' הירץ אבד\"ק דינאב זצוק\"ל ביאר הפסוק אבותינו חטאו ואינם ואנחנו עונותיהם סבלנו. דהוא לכאורה תמוה לומר כן שנראה שאנחנו טובים מאבותינו. וכתב בשם אביו הרב הצדיק הקדוש שהפי' הוא כך. ע\"ד שסיפר מצדיק אחד שהי' דרכו לעשות תשלי\"ך ביחידי פ\"א בא אחריו חסיד א' בסתר. ובעת אמרו סדר תשליך הרגיש רבו שיש אדם שם ושאל אותו מה אתה עושה כאן. השיב אותו חסיד אני רוצה ליקח את העונות אשר אדומו\"ר משליך אותם. וזה פי' הפסוק אבותינו חטאו וכו' היינו מה שהי' נחשב אצלם לחטא וע\"ד חסידים הראשונים הי' כל ימיהם בתשוב' כי כל יום ויום הכירו יותר מגדלות הבורא והי' עושים תמיד תשובה גם על תורה ומצוה שעשו קודם לזה שלא הי' במעל' כ\"כ. וזה אבותינו חטא\"ו ואינ\"ם ואנחנו עונותיהם סבלנ\"ו עונות שלהם המה סבלונות לנו: מהר\"ם יפה: ", + "קונטרס אחרון
שיהי' בו דגים. ובספר מחזה אברהם קונטרס חזון למועד כתב דצריך שיהי' בו דגים לרמז בחי' עינא פקיחא דלא נעים תדיר בבחי' הנה לא ינום ולא יישן שומר ישראל. ועיני ה' אל צדיקים שב\"י שכולם צדיקים ועיני ה' אלקיך בה מראשית השנה ועד אחרית השנה ועיניו פקוחות:
ובספר שער בת רבים כתב שמעתי כי דגים ר\"ת י\"ג מכילין דרחמי. ולזה הולכין תשליך לנהר שיש בו דגים יען שאומרים שם מי אל כמוך הנרמז יגמ\"ד.", + "לפניהם מזונות. בס' אזור אליהו (וישלח) כ' שמעתי בשם צדיק א' שתמיד בר\"ה ויוה\"כ הלך לרפת בקר וסוסים ליתן להם מספוא ובזה כשם שהוא מרחם על הבריות כך ירחם עליו הקב\"ה:" + ], + [ + "טעם. שנוהגים לנער בכנפי בגדיהם. הוא לנער הקליפות מעלינו שנאחזים בנו ע\"י עונותינו כמו שנוהגין אחר קידוש לבנה לנער הקליפות שנתעוררו ע\"י קטרוג הלבנה. אליהו רבה סי' תקצ\"ו אות ג'. ונהגו לנער שולי הבגדים במלת ותשליך ודוקא בגד ציצית כי היא בגד אלמנת השכינה. האריז\"ל. ועי' לעיל סעיף תס\"ד:", + "קונטרס אחרון
לנער בכנפי בגדיהם. ובספר מטה אפרים סי' תקצ\"ח העי' ד' כתב הטעם. לרמז בעלמא ליתן לב להשליך החטאים ולחפש ולחקור דרכים מן הוא והלאה שיהי' בגדים לבנים ונקיים מכל חטא:" + ], + [ + "טעם. דבקידוש ליל שני של ר\"ה צריך להניח פרי חדש. או ילבש בגד חדש. כדי לומר שהחיינו משא\"כ בשאר יו\"ט. משום דכיומא אריכתא דמיא ואיך יאמר שהחיינו על היו\"ט ב\"פ ביום א' וזה לכתחלה אבל אם אין לו פרי חדש שפיר יאמר שהחיינו כמו בשאר יו\"ט כו' וטעמא דאף בזמן ב\"ד פעמים היו עושים ב' ימים (דאם באו עדים מן המנחה ולמעלה אע\"פ שאין ב\"ד מקבלין אותם לקדשו היום*דאם יקבלו העדים באותן יום יהי' קלקול שנמצא שאמרו שיר של חול על התמיד וגם הי' צריכין לדחות עשה שלאחר התמיד אסור להקריב שום קרבן והרי הי' צריכין להקריב המוספין. ח\"א כלל קל\"ט ועי' תוס' ביצה דף ה' ע\"א בד\"ה ונתקלקלו: ויעברו את אלול ויקדשוהו למחר אעפ\"כ גומרין אותו בקדושה ואסור במלאכה דילמא אתי לזלזולי בי' לשנה הבאה ויעשו בו מלאכה כל היום ויאמרו אשתקד נהגנו בו קודש חנם ומן המנחה ולמעלה חזרנו ונהגנו בו חול. ר\"ה דף ל' ע\"ב). ט\"ז סימן ת\"ר ס\"ק ב'. וטוב ללבוש בגד חדש בשופר ביום שני דר\"ה. מ\"א שם ס\"ק ג' ועי' מחצית השקל שם סק\"א:", + "קונטרס אחרון
בגד חדש. הנשים מדליקין הנרות לכבוד היום ומברכין עליהם להדליק נר של יו\"ט ושהחיינו. ויש להם ללבוש בגד חדש בליל שני דר\"ה קודם הדלקה ותכוון לצאת בברכת שהחיינו זו ואם אין לה בגד חדש ותרצה ליקח פרי חדש יש לה להדליק סמוך לקידוש ממש כדי שתאכל אח\"כ הפרי מיד. ואם היא יולדת בשבת ראשונה שיש נוהגין שהבעל עצמו מדליק ידליק הוא ויברך ברכת הדלקה ויקדש מיד וברכת שהחיינו של הקידוש עולה לו. מטה אפרים סי' תקצ\"ט סעי' ט':
ונראה דאף אם חל יו\"ט בשבת דיש זמן הרבה בין ההדלקה להקידוש ג\"כ לא יברך שהחיינו בשעת ההדלקה כמ\"ש הטור סי' תל\"ב הטעה שאין מברכין זמן על בדיקת חמץ מפני שהבדיקה הוא לצורך הרגל וסמכינן אזמן דרגל. וכן כאן הדלקה הוא לצורך הרגל וסמכינן אזמן דרגל. ועי' אלף למטה סי' תרי\"ט ס\"ק ד' בשם שאילות יעב\"ץ סי' ק\"ז שאין יסוד למנהג הזה שנהגו הנשים לברך שהחיינו בשעת הדלקת הנרות בי\"ט אך אין למחות בהם בחזקת היד ע\"ש:
העולם נהגו שכ\"א מב\"ב נוטל מן הפרי חדש ומברך עליו ברכה הראוי' לו וברכת שהחיינו ובאמת שאין צורך בדבר כי עיקרו לא בא אלא להסתלק מספק ברכה. ואפשר שעושין כן לסימן טוב לחידוש השנה. שם סימן ת\"ר סעי' ו'.
אם אוכל כזית מהפרי צריך לברך ברכה אחרונה קודם נט\"י. וצריך ליזהר כשאוכל ענבים שלימים עם הגרעינין שאז י\"א שאפי' על ענב גרגיר א' צריך ברכה אחרונה ולכן כשאין לו ענבים הרבה יאכל הענב בלא הגרעין או למעך אותם שאז בטל מהם דין ברי'. שם סעי' י'. ועי' ט\"ה ח\"א סי' רצ\"ט בהשמטה בד\"ה ועי' הלק\"ט:
ובקש\"ע סי' נ\"א סע י' ג' כתב דאם נתחלק הדבר קודם האכילה בטל ממנו חשיבותיה ולכ\"ע אין מברכין עליו ברכה אחרונה פחות מכזית: ובספר מעשה רב אות ר\"י כתב דאין לאכול ענבים בר\"ה. והטעם ע\"פ סוד ע\"כ. וכתב המסדר שם שהוא עפ\"י מה שכתב ברכות דף נ\"ו הרואה ענבים כו'*ובקונטרס קרן לצבי להרב הה\"ג מנוזניב ז\"ל כתב בשם תניא רבתי סי' פ\"ב שאוכלין בליל ר\"ה דבש ותאנים וענבים. וכן הוא במהרי\"ל הלכות ר\"ה שהביא ראי' מאביגיל דהביאה לדוד דבילה וצימוקים שהם מיני מתיקה ואמז\"ל דהוי ראש השנה: :
ועי' מטה אפרים סי' ת\"ר סעי' ו' דבמדינות שאין ענבים מצוים ומביאים ממקומות אחרים ענבים ועל הרוב הם בוסר אין ליקח אותם שיש בהם משום ספק ברכה שאין ידוע אם הגיע לפול הלבן וכל שלא הגיע מברך בפה\"א וגם שהם חמוצים עדיין ואין לאכול דברים חמוצים בר\"ה וגם כי מה שלא נגמר פרי אינו סימן טוב ולכך יש ליזהר ליקח מה שנגמר פריו וטוב למאכל ע\"ש:", + "היו עושים ב' ימים. ובספר לבושי מכלול סי' ג' כתב דמתרגום שני משמע להדיא דאפי' בזמן שהיו מקדשין עפ\"י הראי' הי' שבועות ג\"כ ב' ימים ועי' מ\"א ר\"ס תצ\"ד." + ], + [ + "טעם. דתקנו בר\"ה דשני הימים הוה כיומא אריכתא כמבואר בביצה דף ה' ורש\"י שם דף ד' ע\"ב בד\"ה אסורה בזה. משום דכיון דתקנו חז\"ל דאם חל ר\"ה בשבת דלא היו תוקעין משום גזירה והרי השופר מערבב השטן וא\"כ כשחל בשבת לא יהי' במה לערבב השטן ע\"כ תקנו חז\"ל דשני הימים הוי כיומא אריכתא וא\"כ עוד לא נגמר הדין עד יום השני ומערבבו בשופר ולכך מה\"ת א\"צ רק יום א'. דברי שאול ח\"א מס' ר\"ה:" + ], + [ + "טעם. שהוקבע לדון ב\"א בחודש תשרי. מפני שלא כמדת הקב\"ה מדת בשר ודם מדת בשר ודם דן את אוהבו בשעת רצונו ודן את אויביו בשעת כעסו והקב\"ה דן את העולם כולו בשעת רצונו בחודש תשרי שיש בו מועדים ומצות הרבה. שופר. וכיפור. וסוכה. ולולב בארבע מינין. ועי\"כ נקרא שביעי שהוא שבע במצות. אבודרהם:", + "קונטרס אחרון
דן את העולם כולו בשעת רצונו. בספר צמח דוד להרב הצדיק הקדוש מדינאב זצוק\"ל פי' הפיוט ללובש צדקות ביום דין למוחל עונות בדין. עפ\"י דברי הרמ\"ע בספר עשרה מאמרות על פסוק לכו נא ונוכחה יאמר ה' אם יהיו חטאיכם כשנים כשלג ילבינו שפי' עפ\"י דרז\"ל עני ועשיר שבאו לדין אומרים לעשיר הלבישהו לעני כמותך כדי שלא יסתתמו כענותיו. וזה שאומר הקב\"ה לכנסת ישראל לכו נא ונוכחה. והנה הקב\"ה לבושי' כתלג חיור א\"כ ממילא בהכרח ע\"פ דת התורה אם יהי' חטאיכם כשנים בע\"כ כשלג ילבינו כדין התורה הלבישהו כמותך עכ\"ד.
וזהו ללובש צדקות ביום דין*ובספר נוצר חסד אבות ע\"ה שי' בשם הרב הקדוש מו\"ה שמעון מדאבראמיל לגולה עמוקות בדין. כשהקב\"ה רואה ח\"ו דינים על ישראל ומקטרגים מתחיל לגלות רזין דאורייתא והדינין בטלין: כי מחויב הקב\"ה להלביש אותנו ג\"כ כלבושו כמרומז בהלבוש הקדוש הנ\"ל. עי\"ז למוחל עונות בדין כי כל החטאים כשלג ילבינו:
ובספר עולת החדש פי' בשם ס' בני יששכר פי' הפיוט באין מליץ יושר מול מגיד פשע תגיד ליעקב דבר חוק ומשפט עפ\"י דברי הרב בוצינא קדישא מהרמ\"ז זללה\"ה שאמר כשהשי\"ת רואה כביכול טענות המקטריגים והוא ית\"ש רוצה להושיע את ישראל ולזכותם. והנה המקטריגים שואלים מה טעם יש בדבר להושיע את ישראל כיון שאין זכות ח\"ו אזי אומר השי\"ת כיון שישראל מקיימים מצות שהם חוקי\"ם בלא טעם. לכן המשפט היא לזכותם ולהושיעם מבלי טעם. וזה באין מליץ יושר מול מגיד פשע שמגיד הפשע ומקטרג שאין כאן זכות להושיע. אזי אתה השי\"ת תגיד להמקטריגים. ליעקב דבר חוק ומשפט. שראוים הם להושיע מבלי טעם כי גם הם מקיימים חוקים בלי טעם:
ובספר זרע קודש (לר\"ה) פי' עפ\"י כוונת רש\"י ז\"ל שפי' בפ' חקת לפי שהשטן ואוה\"ע מונים את ישראל לומר מה טעם יש בה לפיכך כתב בה הכתוב חוקה כו'. כי הנה באמת יש ג\"כ בפרה אדומה טעמים ע\"ד שאחז\"ל תבא אמו כו' רק ית\"ש צוה אותנו שלא לומר להם שום טעם כדי שלא יוכל השטן ואוה\"ע לקטרג עלינו כנ\"ל אבל השטן ואוה\"ע הם רוצים דוקא שנאמר להם הטעם של החוקים כדי שיוכלו לקטרג עלינו שיאמרו שאנו ג\"כ אין שומרים בלא טעם ולא יהי' כביכול ית' להמליץ עלינו. וזה כוונת רש\"י לפי שהשטן ואוה\"ע כו' מה טעם יש בה. לפי שעי\"ז יוכלו לקטרג לפיכך כתב בה הכתוב חוקה:
ובספר שפתי צדיקים פי' הפייט הודאי שמו כן תהלתו. כי הנה הדבר גלוי וידוע לכל שהשי\"ת הוא בורא ועושה לכל המעשים והוא לבדו אלקינו היה הוה ויהי'. אבל לאו כל אפין שוין רק כל הקרוב אל ד' משיג יותר גדלות הבורא ית' לפי שהודאי הזה נתחזק אצלו מאד יותר מאותו שרק מעשי אבותיהם בידיהם. וז\"ש הודאי שמו כן תהלתו. לפי ערך ידיעת הודאי של שמו ית' הקבוע בלבו כן תהלתו אם מעט ואם רב:
והנה בפיוט וכל מאמינים שהוא טוב לכל היודע יצר כל יצורים. מה שייכות יש לדברים הללו זל\"ז. ופי' בספר עומר התנופה כי הקדוש הזה בא לחזק ידים הרפות ביום הדין למען לא ירך לב המאמין במקרא שכתוב טוב ה' לכל וגו' שאיך אפשר זה שייטיב ית' לכל אפי' למי שחטאיו מרובין ח\"ו.*בהגהוות מהרי\"א על המדרש כתב בשם הרב הצדיק הקדוש מוהר\"ר צבי מזידיטשוב זצוק\"ל מש\"כ הטוב ומטיב לרעים ולטובים ולכאורה הוה זו ואצ\"ל זו והדרך יותר לומר ע\"ד לא זו אף זו. ופי' דהוא טוב לאותן שמחזיקין א\"ע לרעים ואף לאותן המחזיקין א\"ע לטובים: וא\"כ איך יוכל להתקרב לבקש תפלה ותחנונים. לכן משמיענו הקדוש הזה בפיוט הזה של ר\"ה שלא יפול לב המאמין בזה כי כל המאמין שטוב ה' לכל לא יחוש בשביל רבוי חטאיו מלבקש רחמים על עצמו. כי לעומת זה הלא הוא יתברך יודע ג\"כ יצר של כל היצורים יצרו של זה לא כיצרו של זה. שכל הגדול מחבירו יצרו גדול ממנו וכמשארז\"ל. ובשביל שהקב\"ה יודע יצרו של זה כמה הוא קשה ודאי ידונו לזכות ויצא זכאי בדינו:
ובשם הרב הצדיק הקדוש מוהר\"ר יהושע העשיל מאפטא זצוק\"ל נאפד נקמה רק בחוץ אבל סתרו מבפנים הוא יושר וטובות וישועות וכן לבושו צדקה מעטהו קנאה. כי לבוש הוא סמוך לגופו ממש ומעטה היא מבחוץ על המלבוש. וזהו לבושו היינו מבפנים הוא צדקה. כי השי\"ת מה דעביד לטב עביד ומאתו לא תצא הרעות רק טובות. אך מעטהו מה שנראה לפעמים איזה פורעניות ר\"ל הוא רק מבחוץ. תוכחת מגולה ואהבה מסותרת.
ובשם הרב הצדיק הקדוש מסטרעליסק זצ\"ל סתרו יושר. היינו היושר שלו הוא בסתר. לכן עצתו. העצה הוא. אמונה. שכל אדם יאמין שפעולתו אמת. שכל מעשיו של הקב\"ה הם אמת:" + ], + [ + "טעם. שנקרא שבת תשובה ולא שבת שובה. אפ\"ל ע\"ד האמת כי מי שסובר שכבר קיים כל התורה מא' ועד ת' באמת שעדיין לא התחיל לידע אף האל\"ף וצריך לחזור וללמוד האל\"ף. ומזה הטעם נ\"ל מה שכל המסכתות מתחילין מדף ב' ולא מדף א'. להורות שלא יתגאה האדם אחר שלמד כל המסכתות כי עדיין לא למד האל\"ף כו' וכן כל שבת הוא תיקון כל השבוע וא\"כ השבת האחרון של כל השנה הוא נדמה לת' שהוא סוף האותיות כן השבת האחרון של כל השנה ידמה לאדם שכבר תיקן כל השנה ע\"י השבתות אבל באמת צריך לחזור ולתקו כל השבתות בעצמם. וז\"ש שבת ת' פי' האחרון שובה*ועי' נצר חסד (אבות פ\"ד) על מאמר ואל יבטיחך יצרך כו' שאין שום דבר עומד בפני התשוב' ומביא סיפור ממרן הבעש\"ט זצ\"ל מובא בדמ\"א שאמר אני נשבע שבועה במורה שיש איש אחד בעולם ששומע חידושי התור' מפי הקב\"ה בעצמו לא מפי מלאך ולא מפי שרף אעפ\"כ מתיירא בכל עת ורגע שלא יפילו אותו לנוקבא דתהומא רבה ופעם אחת ע\"י הפצרת אשה עקרה אחת וגם הוא הי' לו עת דוחק קודם הפסח והיא הביאה לו בהרחבה ונתרחב דעתו הקדוש' ונשבע לה שיהי' לה בן והיא היתה איילונית ממש לגמרי וע\"י שעשה זאת להטריח את קונו שמע כרוז שאין לו חלק לעולם הבא. ושמח הצדיק שמחה גדול' ואמר עתה בא לי עת ועונה לעבוד את בוראי באמת בכל לבי כי אחר שאין לי בטחון על עולם הבא. ובקבלה זאת ועבודה כזאת אמיתיות תיקן הכל ואמר לו רבו אחיה השילוני הנביא. אחיה השלני הי' רבו של הבעש\"ט שהי' זה לנסיון וע\"י שעמד בנסיון זה תיקן הכל. וככל הדברים אירע לאלישע ולא עמד בנסיון ואם הי' שב בתשוב' הי' השם ית' זקן מלא רחמים מקבלו. וזהו ואל יבטיחך יצרך שהשאול בית מנוס לך כי בהכרח תוריד אל שאול על מה שעשית ומעתה תשמח בעולם הזה. רק חוס על נפשך ועשה תשוב' גמורה ע\"כ:
ובספר דברי חיים עה\"ת מהרב הצדיק הקדוש מצאנז זללה\"ה כתב שהרב הקדוש מוהר\"ר אלימלך זצ\"ל אמר שעשה כ\"כ תשוב' גם על מה שעשה בעודו עולל מוטל על שדי אמו וטפח על דדיה גם ע\"ז עשה סיגופים. ובמס' שבת דף י\"ב איתא שאחד עבר עבירה שחייב עליה חטאת וכתבה בפנקס לכשיבנה בה\"מ אביא חטאת שמנה:
ובספר רחמי האב כתב בשם הצדיק המפורסם מוהר\"ר יהודא צבי מראזדיל איך שפעם אחד בא הקדוש מוהר\"ר פייבש מדיבריטש אל הרב הקדוש והנורא מוהר\"מ מרימוניב ושבת שם ביום ש\"ק וביום א' בא לפניו ובכה ואמר שהיא כבר בן ע\"ד שנה ועדיין לא עשה תשוב' ויתמרמר כנגדו גם הרב מוהר\"ם ובכה ואמר שגם הוא באותה צרה והסכימו ביניהם לברך זא\"ז ועתה פוק חזי עד היכן הדברים מגיעין: לתקן עדיין שבת הראשון. ברית אברהם:", + "קונטרס אחרון
שבת הראשון. ראיתי בספר א' כשאדם רוצה לעשות תשובה. ראשית התשובה שיעזוב מדרכו הרעה ולשמור מהדברים המסבבים החטאים ואח\"כ יראה לתקן מה שפגם בחטאיו. כמו במלחמה שאין יכול לעמוד לרפאות הפצעים שירא שאם יעמוד במקום א' יפצעו אותו מחדש. רק צריך לברוח מן השונא ואח\"כ יוכל לעמוד ולרפאות א\"ע. כן צריך הבע\"ת שינוס מקודם מן החטאים ומן הדברים המסבבים את החטאים ואח\"כ יראה לתקן מה שפגם בהחטאים:
ע\"כ ראוי לכל אדם לעורר א\"ע עכ\"פ בר\"ה ואמרו המושלים משל לשועל שמצא שער העיר פתוח לפניו ונכנס לתוכה וחטף טרף ואכל וקל מהרה רצה לחזור ולהמלט ומצא שער העיר סגור לפניו ומתיירא מן הרודפים אחריו. מה עשה השליך א\"ע כמת מוטל לפני שער העיר. בא אדם א' ועמד עליו ואומר זנב השועל טוב לכבד בו את הבית לפי שכל המזיקים והרוחות רעות מסתלקים מאותו בית וחותך לו זנבו והוא סובל. ובא אדם אחר ואמר שן השועל טוב לתלות בצואר התינוק ונותק לו שינו והוא סובל ובא אדם אחר ורצה לפשוט עורו ממנו והוא קם ורץ למלט נפשו כי ראה כי כלתה אליו הרע. כן הדבר הזה הגם שמקשה אדם נפשו ולבו כל ימות השנה. אבל בבוא יום הדין שנידון על נפשו ראוי לעורר א\"ע בהתעוררת גדולה. דאם לא יעורר א\"ע משחית נפשו. ברית אברם לחודש אלול:
ובספר מאור ושמש בהפטורה לשבת תשובה כתב ישנם אנשים אשר יחשבו כי תוכן התשובה הוא יום ענות אדם נפשו בתעניתים וסיגופים. ואולם לא בזה בחר ה'. ובפרט בדורות האלו צוה לנו אדמו\"ר הרב האלקי הקדוש מו\"ה אלימלך זצוק\"ל לבל יתענו יותר ממה שציוו חז\"ל כי כשל כח הסבל לסבול התעניות והסיגופים ואין באפשרי לקנות שלימות ע\"י תעניתים זולת מי שבטוח על כחו ואונו שיהי' יכולת בידו לקבלה או פגם ח\"ו בעבירות חמורות יבא לפני צדיקי הדורות להורות לו תשובה וכל ערום יעשה בדעת:
כתב בחדושי הגהות מהה\"ג מהרי\"ש נאטנזאהן ז\"ל סי' תקפ\"ב וז\"ל המנהג פה לבוב כשחל שבת אחר ר\"ה שפותחין בברכו וא\"א מזמור שיר ליום השבת וצ\"ע דאמרו במדרש רבה בראשית פכ\"ב דאמר אדה\"ר כ\"כ גדול כח התשובה מיד פתח ואמר מזמור שיר ליום השבת. וא\"כ בשבת תשובה הי' ראוי לאומרו ולעשות סמך לזה ע\"ש. ועי' ליקוטים סעי' קל\"ו:", + "הי' לו עת דוחק. בספר דברי יחזקאל (וישב) כתב בשם הבעש\"ט הקדוש זי\"ע. שפעם א' לא הי' לו על צרכי שבת ובעש\"ק באשמורת הבוקר הלך ונגע על החלון אצל איש א' ואמר לו שצריך על צרכי שבת ותיכף הלך לדרכו. ומחמת התעוררת שבא ללבו ע\"י הבעש\"ט זי\"ע. קם האיש תיכף ממטתו והלך החוצה לראות מי זאת. וירץ אחריו להשיגו. ואמר לו אם יצטרך על צרכי שבת למה יברח ולא ימתין עד שיתן לו והאיש הנ\"ל לא ידע אם הוא הבעש\"ט כי לא הכירו מעולם והשיב לו הבעש\"ט הקדוש זי\"ע שלעולם עם כל איש הנולד בעולם נולד עמו פרנסתו. אך מחמת שהחטא גורם צריך לעמול על הפרנסה. יש שפרנסתו בביתו. ויש מי שצריך לבקש ממרחק לחמו וכדומה. ואני כפי שגמרתי בדעתי אינני צריך לעמל רב רק לעשות איזה עשי' בלבד. וכאשר עשיתי מה שמוטל עלי לעשות איזה סבה לפרנסתי בודאי יעזור לי השי\"ת. ואין לי שום נפקותא אם אתה תתן לי או לאו. ע\"כ דבריו הקדושים:", + "[השמטה: לתקן כו' שבת הראשון. וטעם. שהתשובה שהיא בינה נקרא בזוה\"ק אמא. דע\"י שהאדם מתודה ומתחרט ולבבו יבין ושב הוא נעשה כקטן שנולד. והרי התשובה היא אמו שילדתו. מאמר מרדכי בשם הרב הצדיק הקדוש מוהר\"ר יעקב יצחק מלובלין זצוק\"ל. (שם בקנ\"א)
לתקן מה שפגם בחטאים. בספר אור צדיקים כתב וז\"ל וצריך האדם לחוש וימהר בעוד נשמתו בו לתקן כל מה שעשה בעוה\"ז שיבא טהור ונקי לפני כסא כבודו ית'. כי אין הקב\"ה חפץ במות המת כ\"א בשוב הרשע מרשעתו. ומחשבה טובה שמחשב לשוב הקב\"ה מצרפה למעשה שעושה אחרי כן. וכדמצינו מעשה רב ונפלא באיש א' שהי' רשע גמור כל ימיו. וידע בעצמו שתשובתו קשה להתקבל. פ\"א שאל דרך שחוק להחכם ר' משה דלאו\"ן ז\"ל אם יש תרופה על עבירות שלו. אמר ליה אין לו תרופה וכפרה כ\"א שיקבל עליו דין מיתה על כפרת עונותיו. ושאלו באם שיקבל עליו דין מיתה יהי' לו חלק בג\"ע א\"ל הן. אמר ליה השבע לי שיהי' מקומי בשכונתך ונשבע לו ע\"ז. שיראה לקבלו לקרבו סמוך אליו בג\"ע. מיד הלך אחריו לבית מדרשו. וצוה החכם ר' משה שיביאו עופרת והביאו. והי' מנפח תחתיו במפוח עד שהותך העופרת היטב. ואח\"כ לקח את זה האיש והושיבו על ספסל קטן ולקח מטפחת קטנה וקשר אותה על גבי עיניו ואמר לו התודה על כל עונותיך לאלהינו. וקבל עול מלכות שמים בלב שלם ואמור שמע ישראל. וקבל עליך המיתה חלף עונותיך שהכעסת כל ימיך לבוראך:
ועשה הבעל תשובה ככל אשר צוה הרב. ובכה בכיה גדולה ומרה עד מאד. והיו עומדים שם סביביו קיבוץ גדול מזקנים ותלמידי חכמים. ואח\"כ א\"ל הרב פתח פיך ואשליך לתוכה פתילה של אבר ותמות על קדושת שמו הגדול. מיד פתח הבעל תשובה את פיו והטה א\"ע לאחוריו ופער פיו לבלי חק. וכל העם עומדים סביביו. אז לקח הרב ע\"ה כף מלא דבש והשליך אותה לתוך פיו ואמר וסר עונך וחטאתך תכופר. מיד התחיל הבעל תשובה לצעוק בקול מר. רבי למען השם מה זאת עשית לי למה זה רמיתני הרגני נא הרוג ואל אראה ברעתי באבוד נפשי. למה אתאוה עוד אל החיים מאחר שעשיתי כל כך עונות. א\"ל הרב אל תירא ואל תחת. כי כבר רצה אלהים את מעשיך. מאותו פעם והלאה לא זז מבית המדרש. וכל ימיו הי' יושב בתענית ובתשובה גדולה. ולא פסק פומיה מגרסא אחר זמן נתבקש הרב בישיבה של מעלה ונפטר לעולמו. וכיון שראה הבעל תשובה שנפטר רבו לעולמו בכה במר נפשו והתפלל לפני השי\"ת שיקח גם אותו מאחר שאין לו רב שידריכהו. וכל כך הרבה להתפלל עד ששמע הקב\"ה בקולו ונפל למשכב. כיון שהגיע סמוך לפטירתו התחיל לצעוק. פנו מקום. פנו מקום לרב שלי ר' משה דלאו\"ן. ועתה בא אחרי לקיים שבועתו להוליכני לג\"ע. ומיד נפטר ואחר פטירתו ראוהו כמה זקנים וגדולים בחלום איך שיושב בג\"ע אצל רבו ולומדים תורה ביחד ע\"כ.
וכעין זה מובא בספר שלשלת הקבלה וז\"ל קבלתי שהי' להרמב\"ן תלמיד אחד שהי' שמו ר' אבנר ויסת אותו רות עועים ונעשה צדוקי. ומזלו גרם שעלה במעלות ויהי נורא בכל הארץ. אחרי הימים בבוא צוה\"כ שלח והביא לפניו הרמב\"ן רבו. ובפניו הוא עצמו הרג חזיר אחד וינתחהו ויבשלהו ויאכלהו. ואחרי אכלו שאל את הרב על כמה כריתות עבר. והשיב הרב שהי' ד'. והוא אמר שהי' ה' והי' רוצה לחלוק עם רבו. והרב נתן עיניו בו דרך כעס. ויאלם האיש כי עדיין נשאר עליו מעט יראה מאת רבו. ולבסוף שאל הרב מי הביאו אל ההמרה. והוא השיב כי פעם א' שמע שדרש בפ' האזינו שבפרשה ההיא כלולים כל המצות וכל הדברים שבעולם. ולהיות אצלו זה מן הנמנע נהפך לאיש אחר ויען הרב ועדיין אני אומר זה. שאל מה שתרצה. ויתמה האיש מאד ויאמר לו א\"כ הוא הראני נא אם תמצא שמי כתוב שם. ויאמר הרמב\"ן כן דברת מידי תבקשנו. ותיכף הלך לו בקרן זוית ויתפלל. ויבא בפיו פסוק אמ\"רתי אפ\"אהם אש\"ביתה מא\"נוש זכ\"רם. כי אות שלישי של כל תיבה יש שם האיש שהי' ר' אבנר. וכשמוע האיש הדבר הזה נפלו פניו. וישאל לרבו אם יש תרופה למכתו. ויאמר הרב אתה שמעת דברי הפסוק. וילך הרב לדרכו ותיכף האיש לקח לו ספינה בלי מלח ונכנס בה וילך באשר הוליכו הרוח. ולא נודע ממנו מאומה:]" + ], + [ + "טעם. דמחלקים וילך מאתם נצבים כשיש שני שבתות בין ר\"ה לסוכות אע\"פ שהוא פרשה קטנה ומחברין מטות ומסעי שגדולות יותר. משום דבעי' שיתמו שנה וקללותיה שיש קללות באתם נצבים ואין אנו רוצים שיכנסו תוכחות של שנה שעברה בשנה הבאה. תוס' בבא בתרא דף פ\"ח ע\"ב בד\"ה וקללם וע\"ל סעי' ש\"מ:" + ], + [ + "טעם. שבערב יו\"כ עושים חלות עגולים כדמות כנפים. משום שביום כפור דומין ישראל למלאכים וכתיב במלאכי' שש כנפים להם:" + ], + [ + "טעם. שאין אומרים בעי\"כ למנצח יענך וגו'. שאינו יום צרה. וטעם. שאין אומרים מזמור לתודה. מפני שבזמן שהי' בהמ\"ק קיים לא יכולין להקריב קרבן תודה בעי\"כ שלא היו יכולין לקיים זמן אכילתו שהוא יום ולילה. עד חצות שהרי בליל י\"כ לא היו יכולין לאכול עד חצות וכיון שלא הי' יכולין לקיים כל זמן אכילתו לא היו יכולין להקריב אותו כלל כדי שלא למעט מן אכילתו ולכך אין לומר ג\"כ המזמור שהיו הלוים אומרים בשיר על הדוכן בזמן הקרבתו שהוא מזמור לתודה. כדי שאם יבנה בהמ\"ק במהרה בימינו לא יטעו להקריבו. לבוש סי' תר\"ד סעי' ב': " + ], + [ + "טעם. דמצוה לאכול בעי\"כ. כדי שירגיש בצער העינוי לפי שהאדם קובע ווסתות לעצמו ואינו מרגיש בעינוי אם הרגיל עצמו וזה הרגיל עצמו להתענות בימים האלו. מהרי\"ט ח\"ב סי' ח'. וטעם. שנחשב כאלו התענה תשיעי ועשירי. עפ\"י מ\"ש הכוזרי כי הקורבה באכילה במועדים הוא כמו התענית בעת שנצטוינו להתענות ע\"ש לכך אם אוכל בתשיעי כאלו התענה ולכך המצוה של אכילה כמו התענית. ונוהגין שהגבאי מחלק מיני מתוקה ויאמר אם ח\"ו נגזר עלי להנות מצדקה בזאת אקיים. (ד\"ח):", + "קונטרס אחרון
להתענות בימים האלו. בספר מדרש תלפיות אות י' כתב על מש\"כ בזוהר פ' אחרי וז\"ל תענו את נפשותיכם וכו' מאן דאכל ושתי בתשיעאה ומענגא נפשי' במיכלא ומשתי' אשתכח בעשירא' ענוי דנפשא בתרין חולקין ואשתכח כאילו אתעני תשיעאה ועשיראה ע\"כ. ומטעם זה המתענה בעשי\"ת כבר הורגל בתענית ואין לו עינוי צום יום הכפורים לכן צריך שלא יתענה ויאכל באלו הימים כדי שירגיל לאכול בכל יום ובזה מרגיש בכפלים תענית של יום הכיפורים. ועוד כדי שלא יחלש ויתבטל מצום כפור עכ\"ל:", + "כאלו התענה תשיעי ועשירי. כי אם הי' בא להתענות תשיעי שמא לא יוכל להתענות עשירי משום הכי כיון שאוכל מבעוד יום בתשיעי ומתענה מעט קודם שתחשך דבעינן תוספת ליום הרי כאלו מתענה באכיל' זו תשיעי ועשירי. לקוטי הפרדס:
ובספר אורח לחיים פ' אמור מביא פסק מהרב מוהר\"ר דוב בער זי\"ע כשיתענה יום א' קודם עיו\"כ והאכילה של עי\"כ עולה לב' תענית כדמשמע מלשון הגמרא כאלו התענה תשיעי ועשירי ועם יוה\"כ עולה לד' ימים כמנין אלף ושמונים תענית ע\"ש. וכן נהגו כמה אנשים לעשות כן.
ובספר שער בת רבים כתב דאפילו אם חל ח' תשרי בש\"ק לא אבד תקנה זו מי שנוהג כן בכל השנים עפ\"י דברי המדרש תנחומא פ' בראשית שכבוד שבת עדיף מאלף תענית. ותענית של שלשה ימים עולה שמונים יום ויש עדיין אלף ושמונים יום:
ובהגהות מנהגים כתב בשם תשובת מוהר\"ר מנחם מ\"ץ סי' פ\"ב על אחד שעבר חרם הקדמונים וקנס אותו להתענות מ' יום ב' ימים בכל שבוע ב' וה' כתב ע\"ז אם הי' רוצה להתענות נגד אותן מ' יום ג' ימים רצופים ושלא לאכול בערב בכך לא יכפר למען ישים על לבו עותתו. ויתכפר לו באריכות זמן התענית עכ\"ל:
ועי' ח\"א כלל קל\"ב אות ל\"ה וז\"ל מי שנתחייב לצום ע\"פ תקוני תשובה מרוקח והאר\"י כך וכך תעניתים טוב יותר להתענות מפוזרים כמ\"ש וחטאתי נגדי תמיד ומ\"מ אם ירצה יכול לפטור אותם בהפסקות דהיינו ב' ימים וב' לילות רצופים ויפסיק מעט מבע\"י דנחשב ליום אחד ויום ראשון ג\"כ ליום א' ויום ב' נחשב כל שעה ושעה ליום והוא כ\"ד שעות וא\"כ הוי כ\"ו יום ומעט בליל ג' ונחשב לכ\"ז תעניתים וג' ימים וג' לילות רצופים נחשבים לע\"ב תעניתים ע\"ש:
ובספר תולדות אהרן דרוש לפסח כ' דכן נמי כשלומד ב' או ג' ימים בלא הפסק אע\"פ שהוא אוכל או הולך לישן באמצע ועושה זאת למען שיהי' לו כח ללמוד. גם זה הוא נחשב לעסק התורה ונחשב כמו שעסק בתורה. וכשעסק בתורה כל השנה שהוא שס\"ה ימים נחשב לכמה וכמה שנים נמצא במעט שנים יוכל אדם לעשות לעצמו כמה וכמה אלפים שנים: בספר הברית מאמר י\"ב פ\"ב כתב מסורת בידינו מאבותינו. שהעומד ממטתו בעלות השחר או קודם לו מעט. ואינו ישן כל היום וכל הלילה לאחריו. ואינו אוכל אלא כדי שביעה. ומקיים זה אלי שהוא ר\"ת \"זה \"השלחן \"אשר \"לפגי \"ה'. ויושב ועוסק בתורה ומצות עד שיעלה עמוד השחר. ניצל מכרת אחד ע\"ש.
ובש\"ע האריז\"ל כתב דמי שהוא נעור כל הלילה כולה ואינו ישן כלל ועוסק בתורה אם הוא חייב כרת על איזה עבירה שעשה מחייבי כריתות נחשב לו אותו הלילה כמו הכרת:" + ], + [ + "עוד טעם. כי מעלות התענית הוא לפי שאדם מסגף את גופו ומשבר את תאות נפשו שהוא מתאוה לאכול ולשתות והוא מבטל רצונו מפני רצון המקום ב\"ה זה הדבר נחשב מאוד לפני השי\"ת אבל בעשרת ימי תשובה הוא להיפך שכל אדם מישראל מפשפש במעשיו ומתחרט מאוד על עונותיו עד אשר לא יערב לו אכול ושתות רק אדרבה חפצו ורצונו להתענות ולסגף את גופו שיהא לו כפרה על עונותיו ובפרט בערב יו\"כ שהוא יום שלפני יום הגדול והנורא אז בודאי משתוקק ומתאוה מאוד להתענות לכן הוכיחו חכמים מן המקרא (אמור כ\"ג) ועניתם את נפשותיכם וכו' בתשעה לחודש בערב וכו' ומקשה בגמ' ר\"ה דף ט' וכי בתשעה מתענין וכו' אלא כל האוכל ושותה בתשיעי וישבר בזה את תאותו שהוא מתאוה להתענות כאלו התענה תשיעי ועשירי כי מי שהוא מבטל רצונו מפני רצון הבורא ית' ואוכל בתשיעי כדי לקיים דברי חז\"ל זה נחשב לפניו ית' כאלו התענה תשיעי ועשירי כי בשניהם כוונתו לשמים. שפתי צדיקים פ' אמור:", + "קונטרס אחרון
כפרה על עונותיו. נוהגין לעשות כפרות בעיו\"כ באשמורת הבוקר שאז הרחמים גובר. לוקחין תרנגול שאינו מסורס זכר ותרנגולת לנקבה ובוחרין בלבנים ואם אין לו תרנגולים יקח שאר ב\"ח וי\"א דגים ולא יקח דבר הראוי להקרבה כגון תורים ובני יונה. עי' מ\"א סי' תר\"ה וקש\"ע סי' קל\"א. ועי' רש\"י שבת פ\"א ע\"ב בד\"ה האי פרפיסא.
והנה במ\"ש המ\"א סי' תר\"ה סק\"ג בשם הב\"ח דמכל מקום אין לחזור אחר תרנגולים לבנים דוקא דהוה כעין דרכי האמורי אלא אם יזדמן לו לבן יקח. כתב בספר ארחות חיים שם בשם ס' אדני פז וז\"ל כיון דלבנים הם טובים יותר לאכילה מצד הרפואה כמ\"ש לו רופא מומחה א\"כ לית לן בה דכל דבר שהוא משום רפואה אין בו משום דרכי אמורים א\"כ יכוין הוא נמי משום רפואה ותו לל\"ב. ועוד כיון שהלבן הוא המשובח שבעופות נעשית המצוה כפולה ע\"ש:*בספר צידה לדרך כתב שהשו\"ב מסביב בכל הבתים. והשו\"ב בעצמו מסביב עם הכפרות על ראשו של כל אחד ואחד:
אם הכפרה נתנבלה בשחיטה צריך כפרה אחרת. (קהלת שלמה בשם ס' כנף רננה) ואם נמצאת טריפה יש להסתפק בזה (שם ובשלחן שלמה) והנכון לפדות בצדקה. שם בשם שדי חמד מערכת יו\"כ ס\"א אות י\"ג:", + "כוונתו לשמים. בסידור הק' של מהרמ\"ק שער עבודת יוה\"כ כתב דכמו בשבת ק' הוא מזון הנפש הרוחניות ובע\"ש לקטו לחם משנה. כך בעיו\"כ יקחו לח\"מ למזון הגשמי:
וכן הי' נוהג הרב הצדיק הקדוש מהר\"א מסטרעטין זלה\"ה לבצוע בסעודת עיו\"כ על לחם משנה:
ועי' באה\"ט סי' תק\"ע סק\"ה בשם מט\"מ ומהרי\"ל דעיו\"כ נקרא יו\"ט. ומ\"א סי' תר\"ו סק\"ט כתב דלא אקרי יו\"ט. נוהגים בסעודת שחרית לטבול פרוסת המוציא בדבש. וכן בסעודה המפסקת. עי' מטה אפרים סי' תר\"ה סעי' י\"ח וסי' תר\"ח סעי' א':.
ונוהגים שאין אוכלים דגים בסעודה המפסקת. מטה אפרים סימן תר\"ח סעי' א'. ונהגו שאם יש שלשה בעה\"ב מברך ברכת הזימון על הכוס ואחר ברכת המזון ישתה מן הכוס שיעור רביעית ויברך ברכה אחרונה. שם סי' תרי\"ט סעי' א'.
נוהגין שכל בעל הבית עושה נר לביתו. מפני שביוהכ\"פ ירד משה עם הלוחות השניות והתורה נקראת נר. ועוד נר אחד בשביל נשמות אביו ואמו שמתו לכפרה עליהם (קש\"ע) מי שכבה נרו ביוה\"כ יחזור וידליקנו במוצאי יוה\"כ ואל יכבנו עוד אלא יניחנו לדלוק עד גמירא וגם יקבל עליו שכל ימיו לא יכבה במוצאי יו\"כ נרו לא הוא ולא אחר. רמ\"א סי' תר\"י סעי' ד':
הנרות של יוה\"כ צריכין להיות של שעוה. לפי שהוא אותיות שועה. ישמע שועתינו. ונמסר להנשים בכדי שגם המה יתעסקו במצוה לתקן את שורש אשר פגמו. שער המלך:" + ], + [ + "עוד טעם. דמצוה לאכול בערב יום כפור. משום דהטעם דמוסיפין מחול על הקודש. היינו להעלות ולעשות מחול קודש. וכן המצוה דאכילה בתשיעי. משום דאז ביה\"כ כל איש מישראל בתשובה מסתמא ועולה למדריגה גדולה וכאלו מקריב את עצמו לקרבן ולכך מצוה שיאכל וישתה בתשיעי כדי שניצוצי הקדושה אשר נשארו בקרבו יעלו עמו אז. ובזה יהי' עלי'.*ומה שאמרו כך רק באכילה ושתי' ולא בכל החמשה עינוים. היינו משום דטעמ' דמלתא דביוה\"כ אנו מקריבין קרבנות והם החלב והדם הנמעט ממנו. וע\"כ כשאוכלין ושותין הרבה בעי\"כ יש לנו למחר חלב ודם יותר להקריב משא\"כ בשאר העינויים. מנחם ציון:
שאל אחד להרב הצדיק הקדוש מוהר\"ר צבי הכהן מרימנאב זצוק\"ל מה יתרון ליוה\"כ בזה אשר נקרא שבת שבתין הלא גם בשבת כתיב בפ' פקודי שבת שבתון הוא לד'. והי' משיב אליו רואה אנכי כי אין אתה מעביר הסדרא בכוינ'. כי הלא בשבת כתיב שבתון לה'. וביוה\"כ כתיב שבתון לכם. כי אז אנו ממשיכין הקדוש' העליונ' למטה:
וראיתי באיזה ספר פי' על פסוק אלה מועדי ה' ומתחיל ששת ימים וכו' דזה מרמז ג\"כ למועדים. כי יש לנו מה\"ת ז' ימי מועדים. ב' ימים של פסח. וא' של שבועות. וא' של ר\"ה. וא' של יו\"כ. וב' של סוכות. והנה זולת יו\"כ מותר לעשות בכולם צורך אוכל נפש. וזו ששת ימים תעשה מלאכה. היינו הששה מועדים יהי' מותר במלאכת אוכל נפש. רק יום השביעי הוא יו\"כ שבת שבתון מקרא קודש. כל מלאכה לא תעשו. היינו אפי' אוכל נפש. וא\"ש הא דיו\"כ נקרא שבת שבתון. כי שבת הוא של חול ויו\"כ הוא שבת של יו\"ט דנקרא ג\"כ שבת וע\"כ נקרא שבת שבתון: ישמח משה: " + ], + [ + "טעם. שנוהגין לאכול בעיוה\"כ מאכל לביבות ממולא בפנים בבשר. כי הבשר רומז לדין הוא מכוסה והבצק שרומז לרחמים הוא מעלה ומחברים חו\"ג למזג ולהמתיק הגבורות כי האכילה הזאת הוא הכנה לתענית יוהכ\"פ שאמרו ז\"ל שגם האכילה הזאת נחשבת לעינוי דיוה\"כ. (זרע קודש):" + ], + [ + "טעם. שתיקנו חז\"ל להתוודות עי\"כ במנחה. לפי שחששו שמא תטרף דעתו עליו שישתכר בסעודה ולא יוכל להתוודות אח\"כ ומ\"מ כל יחיד יוכל לחוש לעצמו שמא מעת המנחה עד עתה נכשל באיזה עבירה ח\"ו ע\"כ טרם כניסת יוה\"כ יאמר בלחש הוידוי קצרה אשמנו ותועיל לזה הוידוי הזה.*ובמדרש רבה ויקרא פ' ג' כתב בשם הירושלמי שלהי יומא. א\"ר ביבי בר אביי כיצד אדם צריך להתוודות ערב יום הכפורים צריך לומר. מודה אני כל רע שעשיתי לפניך בדרך רע הייתי עומד וכל מה שעשיתי עוד לא אעשה כמוהו. יהי רצון מלפניך ה' אלהי שתמחול לי על כל עונותי ותסלח לי על כל פשעי ותכפר לי על כל עונותי. הה\"ד יעזוב רשע דרכו ואיש עון מחשבותיו וגו': עי' יומא דף פ\"ז ע\"ב ועי' מטה אפרים סי' תרי\"ט סעי' ח':", + "קונטרס אחרון
עוד לא אעשה כמוהו. בספר דברי ילחק פי' בשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל ועשרתם ערבתם הדליקו את הנר. כי הנה עשרה ימים הם מיוחדים לתשובה*ובספר ברית אברם (איכה) פי' נשא לבבינו אל כפים אל אל בשמים. כי דרך הפיוס אדם לחבירו בעיו\"כ נותן כף אל כף לשלום ולבו רחוק ממנו אין זה תשובה כראוי. ואמר ירמי' דרך עצה טובה נשא לבבנו אל כפים ר\"ל כמו שאנו מקרבין כפינו זה לזה נשא לבבינו ג\"כ שיהיו הלבבות מקורבים ולבל יהיו הידים משולבי ומצומדים והלבבות רחוקים ומפורדים. ואח\"ז נפייס אל אל בשמיים. ר\"ל מה שחטאנו נגדו ית' ואז ימחול לנו. אבל אם נחנ\"ו פשענו ומרינו ר\"ל שיש בנו עדיין עבירות שבין אדם לחבירו אתה לא סלחת אפי' עשינו כל תשובות שבעולם:
וקדמונינו ז\"ל נתנו רמז ארי\"ה שאג מי לא יירא ר\"ת אלול. ר\"ה. יוה\"כ. הו\"ר. שמחויב כל א' לפשפש במעשיו שיהי' דרכיו נכונים ומכ\"ש לעשות תשובה על עונות:
ובספר מוסר כתב אשרי האדם כי יעזוב דרכו הרעה בעודו איש בכחו וישוב בתשובה שלימה ויאמר אוי לי מה עשיתי איך מרדתי במלך מלכי המלכים הקב\"ה איך לא הי' פחד אלהים לנגד עיני ולא זכרתי אשר בראני יש מאין והחסדים אשר גמלני עד העמידני עד כה ונתן לי לב להבין ולהשכיל ללמוד וללמד לשמור ולעשות כדי שאזכה לחיי עולם הבא. ואני הפכתי מעשי וחטאתי בכל אברי. וכל אחד מאברי הוא פגום. והנני נעשיתי בעל מום מפני חטאתי. ואנה אוליך חרפתי. וכשיראו בעולם הבא אבי ואמי וכל קרובי את מומי ירחיקוני ממחיצתם ומה אעשה ליום הדין הגדול והנורא. אז ירך לבבו לדבר רכות לעני ה'. ואז ירחם ה' עליו ויתן בלבו לשוב באמת ויהי' נשמר מן החטא:
ובספר מאור עינים (האזינו) כתב על מה דאיתא בש\"ס דרבי ס\"ל דיה\"כ מכפר בין לשבים בין לשאינם שבים. איך אפשר שרבי יהי' סובר שיה\"כ מכפר אף לשאינם שבים הלא אמרו רז\"ל כל האומר הקב\"ה וותרן וכו' אך נראה דוודאי בלא תשובה אינו כלום. אך הפי' הוא ע\"פ מה שאמז\"ל בזוהר הקדוש על עון הוצאת ז\"ל אמרו כלהו חובין תלין בתיובתא לבר מהאי וזהו שאמר אף לשאינם שבים. ר\"ל אף לאותן שאינן מקבלים אותם בתשובה כל השנה דהיינו על עון הנ\"ל ביה\"כ מקבלים אותם: ולפעמים אם יתעכב מלשוב בהם ישוב עכ\"פ בעיוה\"כ. ואם כבר פנה גם היום הזה אזי יש להתעורר עכ\"פ בעת הדלקת הנרות שכבר נטו צללי ערב. וז\"ש עשרתם שכבר עברו עשי\"ת. ערבתם שכבר עבר ערב יוה\"כ ועתה הנה הדליקו את הנר והוא רגע האחרונה ועד מתי לא תתעוררו לשוב בתשובה:
ובספר בני יששכר מאמרי שבתות מאמר ו' סי' י\"מ כתב בשם הרב הגדול מו\"ה חיד\"א זלה\"ה שפי' בשם האריז\"ל שלשה דברים צריך אדם לומר וכו' בע\"ש בעוה\"ז. שהוא דומה לערב שבת ע\"ד שאמרו מי שטרח בע\"ש יאכל בשבת. עם חשכ\"ה. היינו בימי הירידה לעת זקנתו יאמר לנפשו וכוחותיו עשרת\"ם. כבר השתדלתם להשיג עשירות. ערבת\"ם. כבר השתדלתם להשיג תאוות הערב. הדליקו את הנר. מעתה חובת עליכם להדליק כוחות הנשמ' הנק' נר ה' נשמת אדם. ע\"כ לא אמר הדלקתם רק הדליקו בציווי עכ\"ד:
בספר ישמח משה (ליוה\"כ) כתב שאמר קודם כל נדרי. אחינו בני ישראל שימו נא על לב שבבגדים האלו שאנחנו הולכים כעת באלו הבגדים עצמן נלך לעולם העליון ליתן דין וחשבון לפני ממה\"מ הקב\"ה ע\"כ נדמה דעתינו כאלו אנחנו עומדין באלו הבגדים לפני כסא הכבוד ליתן דין וחשבון. ע\"כ נתחרט בחרטה גמורה כי אז בודאי מתחרטים באמת. רק שאז לא יועיל החרטה אבל עכשיו מועיל. ע\"כ נתחרט בלב שלם על פשעינו ונקבל עלינו באמת שלא נשיב עוד להן ונבקש מחילה וסליחה מאת מלך מוחל וסולח:
ובספר כולם אהובים בתיקון הנפש פ\"ח כ' בשם הרב הצדיק הקדוש מו\"ה משולם זוסיא זצוק\"ל מה שאמר אליהו עד מתי אתם פוסחים על שתי הסעיפים. היינו ברמז על ב' סעיפים שבש\"ע היינו בסי' א' שם כ' שויתי ה' לנגדי תמיד ובסימן רל\"א כתב בכל דרכיך דעהו. ור\"ל שאתם מדלגים אותן הסעיפים שהן הן גופי התורה:" + ], + [ + "טעם. שהנלקה צריך להיות פניו מוטה לצפון. משום שעיקר חטא האדם הוא מחמת ממון וכתיב מצפון זהב יאתה. ע\"כ מכניע עצמו לאותו צד להודיע שמשם לו החטא. ט\"ז סי' תר\"ז סק\"ד:" + ], + [ + "טעם. על מה שאנו לוקין ל\"ט מלקות שני חלקים מאחוריו וחלק א' מלפניו. הלא עיקר החיוב המה עינים ופה. ומה חייבים עצמות השדרה. והוא עפ\"י המשנה הסתכל בשלשה דברים ואין אתה בא לידי עבירה. מאין באת. ולאן אתה הולך. ולפני מי אתה עתיד ליתן כו'. ונמצא צריך להתחשב תמיד חלק א' מה שהי' לפניו קודם שבא לעולם. ושני חלקים מה שיהי' לאחריו היינו ולאן אתה הולך. ולפני מי אתה עתיד ליתן דין וחשבון. וכשאדם עובר ח\"ו עבירה הוא שוכח. לכך מלקין אותו שני חלקים מאחוריו בשביל ששכח מה שיהי' לאחריו. חלק א' מלפניו. בשביל ששכח מאין באת שהי' לפניו. ראיתי באיזה ספר. ועי' לקוטים סעי' ע\"ו:" + ], + [ + "טעם. שנהגו העולם שלוקין על לבם בשעה שאומרים הוידוי של אשמנו כו'. לפי שביד כל אדם יחתם הרי שהידים הם עדים על כל מעשה האדם וכתיב יד העדים תהי' בו בראשונה. אגרת הטיול:", + "קונטרס אחרון
הוידוי של אשמנו. והטעם. שביוה\"כ אומרים הוידוי ולא בר\"ה. עפ\"י מה שאמז\"ל (יומא כ') השטן בגימט' תלת מאה ושיתין וארבע הוי, תלת מאה ושיתין וארבע יומי אית לי' רשותא לאסטוני, ביומא דכפורי לית לי' רשותא לאסטוני*בפיוט ליו\"כ מסטין בכבל אסור. יפלא הלא אין כח של השטן רק בפה וא\"כ מה מהני בזה שיאסור אותו בכבלי ברז\"ל הלא שפתו אתו. רק דהנה ידוע דביו\"כ לית לי' רשות לשטן לאסטוני. וידוע דכף רגלי המלאכים ככף רגל עגל. ולכך בשתים יכסה רגליו כדי שלא יזכור מעשה עגל. אבל השטן ביוה\"כ שאינו יכול לקטרג בפה הוא מגביה את רגליו להזכיר מעשה עגל. לזה אנו אומרים מסטין בכבל אסור רגליו שלא יקטרג ברגליו. ראיתי בס' אחד בדרך הלצה: ולכך בר\"ה אין לומר הוידוי כדי שלא לקטרג*ובשם האריז\"ל דבשעת התקיעות בין סדר לסדר יוכל להתודות בלחש כי אז השטן מעורבב ע\"י התקיעות. עיין מחצית השקל סימן תקפ\"ד סק\"ב: אבל ביוה\"כ אין לחוש לזה. כי לית לי' רשות להשטין ולכך יוכל להתודות. שמעתי מהרב הה\"ג מוה' נחום אהרן רוקח נ\"י.
ופעם א' אמרתי לאדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל שראיתי בספר א' וגם שמעתי מאנשים יראים ששמעו מזקינו הרב הצדיק הקדוש המפורסם כאן אתנחתא. ואח\"כ אמר עליהם חטאת כו' עליהם ארבע מיתות ב\"ד כו'*בספר זרע קודש (תצא) פי' בשם הרב הצדיק הקדוש מוהר\"ר אלימלך זצוק\"ל הפסוק ומטה האלקים בידי כי שם האלקים מורה על בחינת גבורה ומשפע כמ\"ש אלהים נצב בעדת אל בקרב אלקים ישפוט. ויש כח ביד הצדיק להטות הדינים לבל ישלטו על ישראל ח\"ו. רק לכל אשר יחפוץ יטנו ומטה הדינים על שונאי ישראל. וז\"ש ומטה האלקים בידי. זאת נתן ית' בידי להטותם כחפצו:
וראיתי בספר אחד ביאור המאמר ותשובה וכו' מעבירין וכו'. ע\"ד אומרם ז\"ל על רחב\"ד כשהי' מתפלל וכו' אמר זה חי וכו'. הכוונ' דאפילו אם כבר נגזרה הגזיר' הי' מהפך על איזה רשע או עכו\"ם ע\"ד ונשא השעיר וכו' וזו הכוונ' מעבירין ולא אמר מבטלין. אלא מעבירין מאתנו ונותנין על ראש שונאי ישראל אכי\"ר [הערת המדפיס: ונראה דלכן תפסו חז\"ל בשליח צבור לשון העובר לפני התיבה. ולא נקטו היורד או העומד. כי הש\"צ ע\"י תפלתו יכול להעביר הגזר דין על שונאי ישראל:
ובס\"ח סימן תמ\"ה כ' אחד הי' חולה עד מות והי' א' מתלוצץ א\"ל אקנה לי החולה שלך מן לי כך וכך. אמר ליה אתן לך מיד עמד החולה וזה חלה ומת. ובפי' אזולאי שם כתב גם אני שמעתי מאדם גדול שראה בעיניו עכו\"ם שמכר החולה והמוכר נתרפא והקונה תיכף נלכד בחולי רחמנא ליצלן:]:
ועד\"ז כתב בספר אגרא דפרקא בשם הרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מרימנאב זצוק\"ל כאשר רואה אדם איזה מדה רעה הכרוכ' אחריו כגון גאוה ותאוה וכיוצא אזי יקבע לה מקום לאיזה איש אשר לא מבני עמינו ותלך המדה רעה אל המקום אשר הוכן לה ותדבק רע ברע. ופי' שם בזה הפסוק וישלחו מן המחנה כל צרוע וכו' אל מחוץ למחנה תשלחם וכו':
ובספר זרע קודש בליקוטים ביאור עד\"ז הפסוק המלאך הגואל אותי מכל רע יברך וכו' מה שאמר הגואל ולא קאמר שהציל. אך דבאמת אם הגזירה יוצאת ח\"ו ורוצים לבטלה צריך להניח הגזירה על האומות כמו שכתוב ואתן אדם תחתיך. עוד כתב בפסוק (ישעי') נתתי כפרך מצרים. דהאומות הם כופר לישראל. וז\"ש הגואל אותי מכל רע. היינו שגאל אותי. היינו לשון פדייה וכופר נפש. היינו שנתן האומות תחתי לכופר נפש. ובזה חל הברכה עלי והקללה על האומות יברך את הנערים עכ\"ל:
ובספר לקוטי מהרי\"ל (פנחס) כתב שמעתי מאדמו\"ר הקדוש ר' אלימלך מליזענסק זצ\"ל ונתתי כפרך מצרים כוש וסבא תחתך. פי' שהאומות פודין אותך מחמת שאני רואה את מעשיהן נגד מעשיך אני רואה שפושע ישראל הוא טוב מן כשר שבאו\"ה. ובספר אמרות טהורות כתב שזהו כוונת רז\"ל באומרם כל המעביר על מדותיו מעבירין ממנו כל פשעיו. היינו שמעבירין אותו ממנו ועל ראש רשע יחולו כמו והעברתם את נחלתו:
ובשם הרב הצדיק הקדוש מרימנאב זצוק\"ל ואלה המשפטים אשר תשים לפניהם. תרגום אונקלוס ואילין דיניא די תסדר קדמיהון. היינו אם נגזר ח\"ו להוריד דינין להאי עלמא אזי יהי' נסדרין וחלין עליהון ולא חלילה על אחד מישראל:
ובספר דברי אמת (ראה) פי' בשם הרב הצדיק הקדוש רבי ר' בער זצוק\"ל דברי התנא בבבא קמא אית דוכתא דתנא הן. היינו כשלומד ענין חסדים איתא הן שרוצה בזה ובאבות נזיקין לא תנא הן שלא יחפוץ כ\"א אדרבה לדחותן לשונאי ישראל: הר\"ש מבעלז זללה\"ה כשהי' אומר ביוה\"כ ועל חטאים שאנו חייבים הי' עושה ועמד אז אצלו הגבאי שלו הרב ר' שמעון נ\"י בן הרב החסיד ר' אייזיק ז\"ל אשר הי' מקרה לפני הרהצה\"ק הנ\"ל התקיעות ושאל אותו מה אתה אומר לזה: והשיב לו שזאת אדע כי פ\"א בילדותי הייתי עם אבי ז\"ל אצל הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל ובליל כל נדרי בשעה שהרב הצדיק הקדוש הנ\"ל אמר ועל חטאים שמע אביו רעש גדול בחוץ ובמוצאי יוה\"כ שאל אביו את הרהצה\"ק הנ\"ל מה זה הרעש ששמעתי בעת שאדמו\"ר אמר ועל חטאים בליל כל נדרי. והשיב לו הרהצה\"ק הנ\"ל מה חידוש הוא לך כי בשעה שאני אומר את הע\"ח הם בטלים ע\"כ הי' הרעש ההוא. ע\"כ שמעתי:" + ], + [ + "טעם. שאסור לנעול מנעל של עור ביוה\"כ או בתשעה באב או לאבל מפני שהם משכא דחוויא שהוא מצד הקליפות ומפני שיו\"כ עולה מלכות למעלה בבינה ואין בהם אחיזה לחיצונים לכן לא נאסר אלא מנעלים של עור אמנם שאר מנעלים מותרים כי גם מנעלים דקדושה לא נתבטלו ח\"ו כו' רק אותם מנעלים של עור משכא דחוויא כתנות עור אשר עליהם נאמר רגליה יורדות מות אלו לבד נתבטלו. וכיון שכתנות עור הי' מאותו החטא וגם שגרם מיתה וחירוב ולכן מטעם הנ\"ל אסור לאבל מנעלים של עור וגם בתשעה באב.*ועי' מחצית השקל סי' תרי\"ד ס\"ק ב' דביו\"כ יש להחמיר ולילך יחף לגמרי דגם מנעול של בגד ושל שעם וקש הוי מנעל לענין יוה\"כ ע\"ש. והתינוקות גם הם בכלל איסור נעילת סנדל. מהרי\"ל: ש\"ע של האר\"י ז\"ל:", + "קונטרס אחרון
מנעול של עור ביוה\"כ. ובספר אגרא דפרקא אות ד\"ש כתב בשם הרב מהר\"מ חאגיז בספרו משנת חכמים שמביא שם חכמי הרמז דענין לבישת המנעלים הוא כדי שלא יגע בשרו על האדמה כי בחטא של האדם נתקללה ע\"כ עושין הפסק בין הרגל לאדמה. ובעבור זה במקום אדמת קדש שיצאה האדמה מכלל ארור לכלל ברוך יש לילך יחף וזהו של נעליך כו' כי המקום וכו' אדמת קודש הוא עכ\"ד. וכתב שם ובזה מצאנו טוב טעם למשארז\"ל לעולם ימכור אדם כל מה שיש לו ויקח מנעלים לרגליו. דכיון שההפסק הוא בכדי להפסיק בין הקללה ע\"כ ימכור כל מה שיש לו ויקח מנעלים להפסיק. וזה שמברכין על מנעלים שעשה לי כל צרכי כי זהו כל צרכיו לחפוץ בברכה ולהפסיק הקללה. ומטעם זה נאסר ביום הקדוש יוה\"כ בחליצת מנעל כי נתקדש הארץ בקדושת היום ויוצאת אז מן הקללה לברכה. ותבין ביום המקווה לישועה יום שנולד בן דוד נאסר בחליצת מנעל להורות שע\"י משיח בן דוד תצא האדמה מקללה לברכה והמתברך בארץ יתברך באלקי אמן:", + "הוי מנעל לענין יוה\"כ. ובס' ארחות חיים שם בהגהות כתב דאף דיש להחמיר בשל שעם וקש אבל במנעלים הנקראים קאלאשין הנעשים מקאטשיק דכיון שמקפידים שלא ללבשן על הרגל בלא מנעלים לפי שמזיק לבריאת הרגל אם אינו לובש אותן ע\"ג מנעל עור א\"כ יש להקל שאין זה דרך נעילה ללבשן בלא מנעלים מפני שמזיקין להרגל. ועוד שהרי אינם מכוונים להרגל וגדולים יותר שהרי לובשין אותן ע\"ג מנעלים א\"כ הרי מבואר בא\"ז הלכות אבילות ס\"ס תמ\"ג וז\"ל ונהגו לנעול מנעלים רחבים כמו בוטש מפני איסטנוסות ובשעת התפלה חולץ ע\"ש:" + ], + [ + "טעם. שנוהגים ללבוש ביוה\"כ בגדים לבנים נקיים. דוגמת מלאכי השרת וכן נוהגים ללבוש קיט\"ל שהוא לבן ונקי וגם לפי שהוא לבוש של מתים ועי\"ז נכנע ונשבר לב אדם לעשות תשובה שלימה. לבוש סי' תר\"י סעי' ד':", + "קונטרס אחרון
ללבוש קיטל. ובספר מטה אפרים סי' תר\"י סעי' י\"א כתב וז\"ל נהגו בעת הנשואין שעושין הקיטל לחתן מיפים אותו ועושין בו עטרה של כסף על בית הצואר וכן היו נוהגים מלפנים לעשות הבית מעוטר בעטרה של כסף. כי אם אינו מצופה כלל אינו רק כמו כתונת ממעל למדיו. וזה מקרוב שעושין של זהב או מקצתה כסף ומקצתה זהב למען הראות תפארת גדולתם ולא ידעו שיש סמך מן התלמוד שלא ללובשו זהב לפי שהוא מזכיר עון העגל שהי' של זהב ואין קטיגור נעשה סניגור כדאמרינן בר\"ה. ולכן ראוי להחזיר עטרה ליושנה להיות נחפה בכסף. וכן הנשים אין לובשות בגדים המחופים בזהב עכ\"ל. ובהגהות מנהגים פקפק בדבר דהא כהן גדול לא נאסר בהם כ\"א בפנים ולא בחוץ:", + "יש שא\"א בי\"ט שחל בשבת רק מזמור לדוד הבו לד' בני אלים וכו'. וחרוז ראשון ואחרון מן לכה דודי מ\"מ כשחל יוה\"כ בשבת א\"א כלל רק מזמור שיר ליום השבת לבד וכן אחר התפלה א\"א במה מדליקין ולא מזמור לדוד ה' רועי כו' אף שנוהגין לומר בכל שבת מזמור זה אף בי\"ט שחל בשבת מ\"מ ביוה\"כ שחל בשבת א\"א אותו. מטה אפרים סי' תרי\"ט סעי' י\"ג. ועי' אשל אברהם שם:" + ], + [ + "עוד טעם. ע\"ד אם יהי' חטאיכם כשנים כשלג ילבינו. פ\"ח סי' תקפ\"א בשם מהרש\"ל:" + ], + [ + "טעם. ששוטחין עשבים ביום הכפורים על הרצפה בבית הכנסת ובבהמ\"ד. משום שביום הזה מרבים בהשתחואות בפשוט ידים ורגלים וע\"כ שוטחין עשבים להפסיק בינו ובין הקרקע ואפי' אם אין שם אבן משכית דיש לגזור אטו אבן משכית שאסור מן התורה דכתיב ואבן משכית לא תתנו בארצכם להשתחוות עליה. רמ\"א סי' קל\"א סעי' ח' ועי' ט\"ז שם ס\"ק י\"ד ועי' מגילה דף כ\"ב ע\"ב:" + ], + [ + "טעם. דיוה\"כ בעשירי בחודש. מפני דחטא אדה\"ר הי' בע\"ש יום א' בר\"ה וכשחטא קיבל עליו נזיפה דכתיב ואביה ירוק ירק בפניה הלא תכלם שבעת ימים. ולא נתייחד הדיבור עמו עד אחר שכלו ז' ימי נזיפה כמו גבי מרים. ובשבת לא קיבל נזיפה רק ביום א' וא\"כ כלו ז' ימי נזיפה בשבת וביום א' שהוא עשירי בחדש נתייחד הדיבור עמו ונתרצה לו. ולכן נקבע בו ביום. ולכך כל האוכל ושותה בתשיעי וכו' דתשיעי הי' בשבת. ראיתי באיזה ספר:" + ], + [ + "טעם. שנוהגין להתחיל כל נדרי מבע\"י*אחר כל נדרי קודם שיאמר ברכו יאמר החזן בקול רם ברכת שהחיינו בלא כוס. וגם הציבור יאמר כ\"א שהחיינו בלחש. ויש לו למהר לסיים הברכה קודם הש\"ץ כדי שכשיסיים הש\"ץ יענה אמן. עיין מחצית השקל סימן תרי\"ט סק\"ג. וכשחל יוה\"כ בשבת אין אומרים הבו כו'. אשל אברהם סימן תרי\"ט:
וע\"ש סי' תצ\"ד שאם א' מברך להוציא גם אחרים בברכתו אם הם ברכות שחיובם ודאי נכון שהשומע יאמר התיבות עם המברך. והברכות שחיובן הוא ספק כגון מי שנעור כל הלילה שיש ספק אם יברך המעביר שינה וכדומה ויוצא במה ששומע מאחר כמבואר בסימן ע\"א. יש לענות תיבות שאינן שמות הקדושים עכ\"ל. וע\"ל סעיף ל' בהשמטה בד\"ה והמנהג: משום דאין מתירין נדרים בשבת ויו\"ט. מ\"א סי' תרי\"ט ס\"ק ה'. וטעם. שנוהגין להעמיד ב' אנשים אצל הש\"ץ בשעה שאומר כל נדרי מפני שהולכי' בתחלה ואומרים ע\"ד המקום וע\"ד הקהל אנו מתירין להתפלל עם העבריינין ולזה בעינן ג' ומאחר שהולכים שם עומדי' שם עד אחר כל נדרי. דאי הטעם כדי שיהי' ג' מתירין א\"כ נדרי אותן ג' מי מתיר ואם הקהל אומרים בלחש וזה מהני להם א\"כ ישבו כולן במקומן ויהנה התרת הקהל. דרכי משה שם: " + ], + [ + "טעם. שאומרים קודם כל נדרי ע\"ד המקום ועל דעת הקהל אנו מתירין להתפלל עם העבריינים. ע\"פ הש\"ס דמנחות כל תענית שאין בו מפושעי ישראל אינו תענית שהרי חלבנה ריחה רע ואעפ\"כ הכניסה הכתוב בכלל בשמים החשובים. ופי' מלת העבריינים הוא אותם שעברו על דברים שנתחייבו נידוי או שמתא מחמת עבירות שבידם ומתירין להם כדי שיוכלו להתפלל עמהם ואפי' לא יבקשו שיתירו להם מתירין להם. משום דאמרינן כל תענית צבור כו'*ועי' פרישה שם דמה שאמרו ז\"ל כל תענית ציבור כו' בא לרמוז שאין לנו להקל ברשעים פושעי ישראל שלא יהיו בכלל תעניותנו ותפילתנו כי שם שמים מתעלה ומתקדש בשעה שהרשעים חוזרים בתשוב' ונמנים בכלל הצדיקים שאל\"כ הצדיקים נתפשים עליהם מפני הערבות שהרי כל ישראל ערבים זה לזה ומש\"ה אם אין פושעים ישראל בתוכו. ר\"ל שאין נותנין לב לעשות תשוב' להשי\"ת מפני הערבות אינו שומע חלילה בתפילתו של הצדיקים.
ומטעם זה. נצטוינו במצות לולב ליקח ערבה שאין לה טעם וריח רמז לפושעי ישראל. ועי' לעיל סעי' קי\"א: עי' מטה אפרים סי' תרי\"ט סעי' י' ואלף למטה שם. וע\"ל סעי' קי\"א:" + ], + [ + "טעם. שנהגו הקהל לומר כל נדרי בנחת עם השליח צבור. כדי להתיר לש\"צ כי אין יכול להתיר לעצמו. הגהות מנהגים:" + ], + [ + "טעם. שתקנו לומר כל נדרי ביום הכפורים ולא בר\"ה כמו שהוא במשנה. משום דיום הכפורים בטל העם ממלאכה אף מלתקן אוכל נפש ואיכא כינופיא טובא. וסמוך הוא לר\"ה. ופעמים שיום הכפורים נקרא ר\"ה כדכתיב בראש השנה בעשור לחדש השביעי ואמרינן אי זו היא שנה שראש השנה שלה בעשור הוי אומר זה יובל. ספר התניא סי' פ':", + "קונטרס אחרון
כל נדרי בקול רם. ובשם הרב הקדוש המפורסם מהר\"ש מבעלז זצוק\"ל שפי' החרוז מה שאומרים בליל כל נדרי דוד שואג בקול. ששואג על המסטינים שלא יעכבו על ידו. יתן קול דברו סלחתי.
ובספר בארת המים כתב בשם קדוש א' שאמר קודם כל נדרי בעמדו לפני ארון הקודש בבכי' יתירה והתלהבות גדולה הנה אנו אומרים ונסלח וגו' כי לכל העם בשגגה. מהפלא הוא הכי אפשר כי כל העם יהיו שוגגין ולא יהיו שום מזיד ביניהם. אך רבש\"ע אני מעיד בהם כי אין בהם שום איש שיאמר לשם יחוד קודם בואו לעבור עבירה. וא\"כ יתכן לומר עליהם כי כולם שוגגין המה." + ], + [ + "טעם. שאומרים כל נדרי בלשון ארמי. לפי שנתקן בבבל שהי' עיקר לשונם לשון ארמי לכך תקנוהו בלשון ארמי כדי שיבינוהו הכל. לבוש סי' תרי\"ט סעי' א':" + ], + [ + "טעם. שהש\"ץ אומר כל נדרי בקול רם. כדי להזכיר להציבור שיאמרו גם הם ויתנו לב על נדריהם שידרו כל השנה ואולי יש אחד בבהכ\"נ שלא נתן לב בפעם א' ישמע בשניה ולכך נוהגין להגביה קולו בפעם ב' יותר מבראשון ובג' יותר מבב' כדי שישמעו כולם ויתנו הם לעצמם שאין תנאי מועיל לאדם אלא מה שיתנה הוא מעצמו ולא אחר מתנה בעדו. לבוש שם:" + ], + [ + "טעם. שאומר ג' פעמים. משום דלשון חכמים כך הוא. מגל זו. מגל זו. מגל זו. קופה זו. קופה זו. קופה זו. במנחות. וכן חלוץ הנעל. וכן מותר לך. מותר לך. מותר לך. מטה משה סי' תתס\"ד:" + ], + [ + "טעם. שאומרים בליל יוה\"כ ומחרתו ברוך שם כבוד מלכותו לעולם ועד בקול רם. משום שבכל השנה אומרים אותה בלחש מפני משה גנבה ממלאכים אבל ביום הכיפורים גם ישראל דומין למלאכים. טור סי' תרי\"ט: " + ], + [ + "טעם. שיש נוהגין בר\"ה ויו\"כ להשמיע קולם בתפלתם יותר משאר ימות השנה. עי' ספר מנחם ציון להרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מרימנאב זצוק\"ל פ' נצבים דכתב וז\"ל טובה צפרנן של ראשונים הטור והב\"י אשר מימיהן אנו שותין ומפיהן אנו חיין שהי' בעלי רוח הקודש*בספר ברכת אברהם כתב בשם הסידור מהגאון יעב\"ץ שהש\"ע נתחבר ברוה\"ק וסימנא מלתא בהם והלכות שופר הוא סי' תקפ\"ו גימ' שופר:
ובספר שארית ישראל כתב בשם הבעש\"ט שכל החיבורים שהי' עד המהרש\"א ועד בכלל הי' ברוה\"ק [הערת המדפיס: בספר מעגל טוב להגאון הקדוש חיד\"א זללה\"ה כתב וז\"ל סיפר לי הרב הירש מבאלחוב בשם הגאונים קשט דברי אמת כי הרב הגאון מו\"ה העשיל הי' לומד בהלכה וראה דברי מהרש\"א וכעס וזרק הספר לארץ והי' מצטער איך אומרים על מהרש\"א גדולות ואיך טעה. ונזדמן שם שבא בחור א' ונכנס עמו בדברים עד שהרב א\"ל דברי מהרש\"א וענה אותו הבחור וא\"ל אפשר שכוונת מהרש\"א כך הוא ונבהל הרב שראה שכיון מהרש\"א לאמת. ונשבע שלא לחבר ספר מאחר שאפילו הוא לא כיון בדברי מהרש\"א וזלזל בו וכך יעשו לחיבורו:
ובשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זי\"ע דמה שאומרים על ספר מהרש\"א שהוא ר\"ת מו\"ה שמואל איידליש הוא טעות. כי הוא ר\"ת מו\"ה שמואל אליעזר כ\"כ בהקדמה. וסיפר בשם גדול א' שהי' בעיר ששם קבורת אמו של המהרש\"א ונכתב על המצבה שם גיטל. ובספר כלילת יופי כתב דחמותו אשר החזיקה אותו ואת כל בני הישיבה מכספה בק\"ק פוזנון הי' שמה איידיל:] גם החבורים שאחר המהרש\"א יש מהם שהם ברוה\"ק ויש שלא ברוה\"ק. מ\"מ כיון שנתקבל החיבור אצל בני ישראל הגם שאינו מקובל אצל הכלל כ\"א בפרט הנקרא בשם צבור ממשיכין כח רוה\"ק בזה החיבור רק שלא יהי' ח\"ו נגד רק רצון הבורא יתברך:
עוד כתב בשם הבעש\"ט שהט\"ז והש\"ך הם פוסקים האחרונים וע\"כ לראות שלא לעבור על דעתם כ\"א להחמיר אבל לא להקל נגדם כ\"א בצירוף איזה טעם באופן שגם הם היו מסכימים להקל כגון בהפסד מרובה וכדומה. אבל מ\"מ גם החיבורים שאחר הט\"ז והש\"ך ח\"ו להרהר עליהם מאחר שנתקבלו ויש הסכם עליהם נמשך בהם כח רוה\"ק. כ\"ז שמע מהרב הצדיק הקדוש מוהר\"ר מרדכי מטשארנאביל זצוק\"ל:
עוד כתב כי הבעש\"ט נבג\"מ שיבח את המהרש\"א ז\"ל למאד בגודל צדקתו עד שאמר שאם היו העולם יודעים מזה היו לוחכים העפר שעל גבי קברו: ואוהבי ישראל מאד וחששו על מנהג בני הכפרים המתאספים בימים נוראים להתפלל בצבור ולא הורגלו בכך כל ימות השנה לכך הם מגביהים קולם בתפלתם ובאמת יש איסור גדול להמגביה קולו בתפלתו ובפרט בספרי המקובלים ובזוה\"ק מחמירים ומזהירים מאד ע\"ז*וגלל כן נאמר בחנה מדברת על לבה ואחז\"ל מכאן שאסור להגביה קולו בתפלתו. וזה הי' בר\"ה שבר\"ה נפקדו שרה רחל וחנה. ובאמת צריך להבין וכי עלי הכהן לא ידע שאסור להגביה קולו בתפלתו ולמה חשבה לשכורה. אלא שהיתה מתפללה מעומקא דלבא וע\"כ דאגו על הדבר שלא יהיה חלילה קטרוג על ישראל. לכך כתבו מותר להגביה קולו בתפלתו מעט בימים הללו. אבל אמת נכון הדבר שההיתר הזה הוא רק לפנים ולא טוב הדבר ואדרבא איסור גמור יש. וע\"כ טובה היא השתיקה. וע\"ל סעי' ע\"ו וסעי' ע\"ז וסעי' ע\"ח: " + ], + [ + "עוד טעם כדי שילמדו זה מזה ולא חיישינן שיטעו זה את זה הואיל ומצוי בידם מחזורים ותפלות. מרדכי במס' יומא:" + ], + [ + "טעם. שאין אומרים או\"א רצה במנוחתינו כשחל בשבת. דכיון שהוא יום עינוי אין לנו רצון כ\"כ במנוחתינו.*ובספר בגדי ישע סי' תקפ\"ב כ' לומר או\"א רצה במנוחתינו ביוה\"כ שחל בשבת. כי זה עיקר המנוחה שאנו מקיימין רצון הבורא ויחשב יותר מנוחה משבת לבד שאוכלין ושותין כו' ועוד נקרא מנוחה יותר שאנו בטוחים שיכפר לנו עונותינו ואין לך מנוחה יותר מזה והלואי שיתרצה בנו לעשות לנו טובה כזו בכל חודש מכ\"ש עכשיו שזכינו ליום הקדוש הזה וכתב ראי' לדבריו ע\"ש. ועי' לבוש סימן תרי\"ט שסותר דברי עצמו שבסעי' ב' כתב כשחל בשבת אין לומר רצה במנוחתינו ובסעיף ג' כתב אם חל בשבת אומרים ותתן לנו וכו' ואת יוה\"כ הזה או\"א רצה במנוחתינו קדשנו במצותיך וכו' ע\"ש. ועי' בגדי ישע סימן תרי\"ט שכתב לומר בר\"ה ויוה\"כ באהבה ואם חל בשבת יאמר ב\"פ באהבה את יום השבת הזה כו' באהבה מקרא קודש כמו בכל המועדים וכתב וכן הוא באבודרהם ע\"ש. וע\"ל סעי' תשע\"ט: לבוש סי' תרי\"ט:", + "קונטרס אחרון
רצה במנוחתינו. בספר אשל אברהם סי' תרכ\"ב כ' לפי מה שנוהגים בשבת קודש לומר בערבית וינוחו בה. ובשחרית בו ובמנחה בם. נראה שכן ראוי לומר גם ביו\"כ שבשבת קודש ואין ראי' ממה שנדפס סתם בו כיון שהדפיסו בשוה לערבית ולשחרית ומנחה.
ובספר שאגת אריה להרב הה\"ג מו\"ה אברהם אריה אבד\"ק מוינעשט נ\"י בהשמטות כ' בשם הרב הצ' הקדוש מוהר\"ר ישראל מרוזין זצוק\"ל כוונת סיום הברכה בתפלת של יוה\"כ בא\"י מלך מוחל וסולח לעונותינו כו' עפ\"י משל לאב שיש לו בן יחיד החביב לו מאד ויש לו תענוג גדול כשמשתעשע עמו וע\"כ כשיש בידו תפוח נאה נותנו לבנו וכשהוא רוצה לקבלו האב משיב ידו ואינו נותן לו. ואח\"כ שוב האב מושיט ידו ליתן לו וחוזר ומשיב ידו וככה עושה כמה פעמים כדי להשתעשע עמו ולהתענג מזה. והנה אין תענוג מזה רק להאב אבל הבן יש לו צער כי הוא משתוקק ליטול התפוח ולאכלו. וכשהבן הוא חכם עד מהרה יעשה ברכה על התפוח ואז יהא האב מוכרח ליתן לו התפוח למען לא יהי' ברכה לבטלה. כמו כן אנחנו מברכים ביוה\"כ ברכה שנכלל בה כל עניני סליחה ומחילה כדי שהשי\"ת יהי' מוכרח לעשות כן משום חשש ברכה לבטלה." + ], + [ + "טעם. שאין צריך נטילה ביה\"כ רק רחיצה מעט עד סוף קשרי אצבעותיו. לפי שאין שליטה לרוח הטומאה ביה\"כ. מקדש מלך פ' תרומה:", + "קונטרס אחרון
עד סוף קשרי אצבעותיו. ועיין דגול מרבבה סימן תרי\"ג דכתב וז\"ל כיון שביוה\"כ שחרית אינו נוטל אלא עד סוף קשרי אצבעותיו והכהן צריך ליטול עד הזרוע הי' צריך לברך ענ\"י לכן נלע\"ד שהכהן יטול גם שחרית עד הזרוע. וע\"ש סימן קכ\"ח וקיצור ש\"ע סי' ק' סעי' ד':", + "שאין שליטה לרוח הטומאה ביוה\"כ. ובדין אם מותר לטבול מטומאתו ביוה\"כ עי' מטה אפרים סי' תרי\"ג ס\"ק י\"ח שכתב דאפי' מי שרגיל לטבול לקריו או לשפוך עליו ט\"ק מ\"מ אסור לעשות כן ביוה\"כ. ועי' זכור לאברהם ערך יוה\"כ שכתב בשם גדול אחד להתיר לטבול במי שרגיל כל ימיו לטבול מטומאתו. ובס' ארחות חיים שם אות ט' כתב בשם ס' אור עינים ח\"ב בהקדמה כלל כ\"ד דאס אירע ח\"ו מקרא לילה בליל יוה\"כ ר\"ל לא יאמר שום דבר שבקדושה עד שיטבול תיכף דייקא באור הבוקר. ובאם לא יטבול הוא וב\"ב עומדים בסכנה גדולה. וכתב שכמה וכמה באו לפניו וצוה להם לטבול תיכף וללבוש חלק לבן ואחר הטבילה בירך אותם ולכולם הי' ת\"ל שנה טובה ומתוקה וחיים ארוכים עם ב\"ב:
ובסי' תרט\"ו אות ב' כתב וז\"ל בספר דברי יצחק אות י\"ד כתב שבשנת תרי\"ב נתן תיקון הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל לאנשים שקרה להם בליל יוה\"כ קרי רח\"ל שיאמרו בכל יום משנה זאת חוץ משבתות וי\"ט ב' מזמורים שבתהלים ק\"ג ק\"ד. היינו לדוד ברכי נפשי. וברכי נפשי. ובעהשי\"ת עלתה להם שנה טובה. ובאות ט\"ז כתב ששמע שהרב הצדיק הקדוש מוהר\"ר אברהם דוד מבוטשאטש זצוק\"ל צוה לא' שיתן בכל יום משנה זו צ\"ל א' לצדקה פשוטה ועוד צ\"ל א' בכל יום לצדקת א\"י ע\"כ. ובהגהות שם סי' תרי\"ג כתב בשם פסיקתא דר\"כ פסקא דיוכ\"פ דגם מי שטובל ביוה\"כ צריך שיטבול בצנעה שלא יראוהו בני אדם ועי' בס' האשכול הל' ק\"ש סימן ב':
ובשו\"ת מוהר\"י מברונא סי' מ\"ט כתב העיד לפני בחור א' שמהר\"י ווייל יצ\"ו אמר לו שיטבול ביום כפור לקרי להתפלל בטהרה כו' דאי לא טבל לבו נוקפו ולא מצי מתפלל:" + ], + [ + "טעם. דביה\"כ אומרים ממקומו הוא יפן ברחמים בכל התפלות. משום דהקב\"ה דן כל היום כולו. מ\"א סי' תקפ\"ב ס\"ק ח'. גם אומרים בו משרתיו שואלים זה לזה איה מקום כבודו כי אף המלאכים לא ידעו מקומו מתוך שכבודו עולה ונגבה ואין שייך לומר ממקומך.*טוב לקצר בפיוטים בשחרית יוה\"כ כדי למהר בענין שיתפללו מוסף קודם ז' שעות על היום ואם התפללו שחרית ורואים שהוא סוף שש שעות לא יאמרו א\"מ כדי להתפלל מוסף קודם שבע. והרא\"ש ז\"ל כשהי' רואה שהיו מתאחרין הי' מתפלל מוסף יחיד כדי להתפלל בזמנה. עי' טור סי' תר\"כ:
ועולין לדוכן בשחרית ובמוסף ונעילה. אבל במנחה אין עולין לדוכן. משום מנחה דשאר ימות השנה דשכיח שכרות בעת ההוא. הגהות מנהגים: מטה משה סי' תתע\"ב:", + "קונטרס אחרון
לקצר בפיוטים. בס\"ח סי' רנ\"ו מתרעם על מה שאומרים הקרובץ ובמשך הפסוקים ממהרים. כי הפסוקים והשבחות ברוח הקודש נאמרו והסליחות תיקנו חכמים ונביאים. וגם הפסוקים הם יסוד הקרובץ שמהם נתייסדו וכשם שמנגנים את הקרוב\"ץ במשך כן יעשו להפסוקים שלא יהיו הפיוטים עיקר:" + ], + [ + "טעם. שקורין ביה\"כ ששה. כנגד היום שמכפר על מעשי העוה\"ז שנמשל לששת ימי החול.*ואם חל בשבת קורין שבעה ואין מוסיפים עולים יותר משבע' אפילו חל בשבת. לפי שסיום קריאת העולים מכוונים לסיים בענין כפרה לכן אין לשנותם ואף במקום שמחמת רוב העולים יש רווח מהעולים לצדק' לא נהגו להוסיף. ומסיימין קריאת הששי או השביעי בפסוק והיתה כו' ויעש כאשר צוה ד' את משה. מטה אפרים סי' תרי\"ט סעיף נ' ועי' מ\"א סימן רפ\"ב סעיף ב'. ולבוש סימן תרכ\"א סעיף א' כתב דאם יש מנהג שאר שבתות לקרות יותר משבע' גם ביוה\"כ שחל בשבת לא יפחתו דא\"כ מורידין הם אותו מקדושתו ע\"ש:
ובשעת הוצאת ס\"ת אומר הצבור ויהי בנסוע כו' ואחר שהוציאו הס\"ת אומר הש\"ץ בריך שמי' ואח\"כ אומר ה' ה' ג\"פ ואח\"כ יה\"ר הכתוב בסידורים לאומרו בר\"ה ויוה\"כ הועתק במחזור מהאריז\"ל ואין לומר הנוסחאות הארוכים הכתוב בקצת מחזורים ואחר גמר היה\"ר אומר ואני תפלתי כו' ואף אם חל בשבת אומר היה\"ר אף במקום שא\"א בר\"ה שחל בשבת (בסי' תקפ\"ד סעיף ט\"ז כתב דאם חל ר\"ה בשבת יש מקומות שאין אומרים בשעת הוצאת ס\"ת י\"ג מדות. ורבים נהגו לאומרם אף כשחל בשבת) מ\"מ ביוה\"כ שחל בשבת אומרים אותו. מטה אפרים סי' תרי\"ט סעי' מ\"ח: ", + "וטעם. שקורין בפ' אחרי מות להורות שאין ראוי לזלזל במצות הנראית אליו קלות שהרי אלו נענשו במצוה שאין בה כרת ולא מיתת ב\"ד. כל בו): ", + "קונטרס אחרון
ביוה\"כ ששה. בספר אשל אברהם סי' ס\"ט כתב וז\"ל הנוהגין לקרות בס\"ת הק' כמה פעמים בימים נוראים כדי שיהיו הרבה עולים לס\"ת הק' נראה אם יש עכ\"פ אחד שלא שמע עדיין קריאת ספר תורה הק' אם קורין בשבילו אין בזה חשש ברכה לבטלה וכדקיימא לן לגבי פורס שמע וברכו שבשביל א' שלא שמע עדיין פורסים ולא שייך חשש ברכה לבטלה וכן נהגו. וכן נראה גם בזה. אך כשקורים ואין גם א' שלא שמע עדיין רק שעושים כן כדי להעלות לס\"ת הק' יש לבטל מנהגם כי הוא חשש ברכה לבטלה לגמרי וגם בזה צ\"ע ונראה נוטה שצריך להיות י' שלא שמעו. או עכ\"פ רוב מנין שלא שמעו. וצ\"ע אם מהני בזה מנהג להוציא מחשש ברכה לבטלה ע\"ש:
רק בשמחת תוה\"ק כיון שכבר נהגו שאיש לא נעדר מלעלות אז לתוה\"ק וכל אחד ואחד מקטן ועד גדול עולים לתוה\"ק ע\"כ אין בזה חשש טעות כלל ומותר לכ\"ע להוסיף. שם סי' תרס\"ה:
ובסי' קל\"ה כתב כיון דכשאין גם א' שלא שמע לכולי עלמא אין לומר ברכו שנית מצד זה נסוגותי אחור ממה שהייתי נוהג איזה פעמים לומר ברכו בליל שבת ק' אחר התפלה קודם עלינו. ואין ראיה מהגדולים הנוהגים כן כי אצלם שכיחי אורחים טובא המתאחרים לבוא לוועד התפלה ויש לפעמים כמה שלא שמעו ברכו. משא\"כ כשידוע שאין גם אחד שלא שמע כגון בקיבוץ קטן מנין מצומצם בידוע שלא בא מי שלא שמע. נכון שלא להנהיג לומר ברכו שנית. אך הנוהגים לומר במקום שמצוי לפעמים מי שלא שמע גם שאין ידוע אם יש מי שלא שמע אומרים בלא פלוג מספיקא. יש עליהם ג\"כ צד זכות. כי כל מדת חז\"ל הוא בלא פלוג ואין נכון ליתן הדברים לשיעורים להתוודע אם יש איש שלא שמע כו' ע\"ש:
וכדי להשלים מאה ברכות שבכל יום שביוה\"כ יש לכוין ולשמוע אמירת הש\"ץ הברכות וחזרת התפלה וברכות של קריאת התורה ב\"פ וברכות ההפטרה ב\"פ ואז לא נחסר רק ג' ברכות, יש לו למלאותם ע\"י שיריח בבשמים ג' פעמים ויברך ברכת הריח. אך צריך להפסיק בנתיים זמן גדול שיהי' היסח הדעת בנתיים. ואם מריח בלילה וישן אח\"כ שפיר הוי היסח הדעת. ואין ליקח פרי הראוי לאכילה לברכת הריח דגזרינן דילמא אתי למיכל מיניה. מטה אפרים סי' תרכ\"ב סעי' ג' ואלף למטה שם:
ובסדה\"י כתב וז\"ל טוב ליקח עמו מעט בשמים או הדס ומשעה לשעה יריח בה ויברך ולא מצאתי תקון אחר קרוב מזה אחר שאינו יוצא מבהכ\"נ. ואין אנו חוששין אם הוא נוהג בכך להריח בעצי בשמים כל שעה דכיון שעושה הדבר לש\"ש אין לחוש. ועוד דתענוג נשמה הוא זה ולא תענוג דגוף כמ\"ש רז\"ל בפ' כל הנשמה תהלל יה איזו דבר הוא שהנשמה נהנה ממנו ולא הגוף זהו הריח וא\"כ אין חשש לתענוג הנפש. ועי' פמ\"ג א\"א סי' תרי\"ב סק\"ד דאותן השורים שנופ\"ף טובא\"ק עם מי טרופין ולחים הם אסור להריח בחוטם. ועי' מ\"ז סי' תרכ\"ב סק\"ג:
כתב בס' דרוש ר' חיים כהן סי' י' כגון דא צריך להודיע לרבים שיוה\"כ כשבת לענין הוצאה ועירוב ולפי שבש\"ע לא נזכר הדין בהדיא כ\"א בטור איתא להדיא. וכל איסור הוצאת שבת נוהגים ג\"כ ביוה\"כ*ועי' במטה אפרים סי' תרי\"א סעי' ג' שכתב דבפת אינו יכול לערב ביוה\"כ עירובי תחומין רק יערב ברגליו. דהיינו שילך לסוף התחום או לתוכו שיהי' שם בהש\"מ של יוה\"כ ולהחשיך שם ויכוין לקנות שביתה שם ומותר לחזור לביתו אח\"כ. ושוב יכול לילך אלפים אמה ממקום שהחשיך שם ביהש\"מ. ובפרט שאסור לצוות לעכו\"ם לחזור ולהדליק נר יו\"כ שכבה וחלילה לעשות כזאת כי חס על הנר ואינו חס על נשמתו שנקרא נר אלקים:" + ], + [ + "עוד טעם. כדי שיתנו אל לבם השומעי' כמה צריך אדם להזהר מן החטא שהרי אהרן שהי' אוהב את הבריות ומקרבן לתורה לא עמדה לו זכותו ונתערבה לו שמחתו במיתת שני בניו הגדולים על שחטאו לפני ה' ומתוך זה שם שמים יתקדש ע\"ד בקרובי אקדש ועל פני כל העם אכבד. מטה משה סי' תתע\"ד:" + ], + [ + "טעם. שאנו אומרים אנא בשם או אנא השם ולא בכינוי בא\"ד. מפני שהכהן לא הי' קורא אותו במקדש כמו שאנו קורין אותו בא\"ד בשאר השמות אלא הי' קורא אותו במקדש בד' אותיותיו ככתיבתו. מה שאין אנו רשאין לקוראו כן כי הוא הנקרא שם המפורש שהוא המקור לכל השמות וכל השמות נאצלים ממנו ועליו אמרו ההוגה את השם באותיותיו בגבולים נעקר מן העולם חוץ מכ\"ג בי\"כ ואם היינו אומרים אנא י\"י בא\"ד הי' משמע שכן הי' לשון כ\"ג בי\"כ בב\"ה בוידויין ולזה אנו אומרים אנא בשם או אנא השם. לבוש סי' תרכ\"א סעיף ו':", + "קונטרס אחרון
אנא בשם*בספר מאור ושמש (תצא) פי' בשם הרב הצדיק הקדוש מוהר\"ר אלימלך וכבר אמר אנא השם. פי' שצריך זמן רב וימים כבירים להעתיר בכל לב ולאמר אנא השם עד שישמע קולו ותתקבל תפלתו לרצון. כשאומרים חטאו עוו פשעו בני ישראל אנו מדמין נפשינו כאלו אנחנו אותם בית ישראל שהיו אז ומתחרטין על עונותיהם וגם אנו מתחרטין על עונותינו. ויפה עושים המכים על לבם כדרך שעושין באשמנו. מטה אפרים סי' תרכ\"א סעי' ט\"ז:
ובש\"ע האריז\"ל כ' על מה שאנו אומרים כשהיו שומעין את השם המפורש יוצא מפי כ\"ג. וז\"ל דע כשהיה הכהן גדול מזכיר את השם מפורש הי' יוצא השם מאליו מפיהו. ולזה לא אמרו כשהי' מזכיר אלא יוצא. מאליו היה יוצא. וזהו סוד הפסוק שאמר בכל מקום אשר אזכיר את שמי ולא אמר אשר תזכור את שמי ר\"ל אני אזכיר:
ובענין מה שיש נוהגים שלא ליפול כורעים בשב\"ק יש סמך לזה כי לדעת רב שרירא גאון ע\"ה יש חשש אבן משכית גם בעומק הרבה מדאורייתא וכמ\"ש המ\"א ע\"ה ס\"ס קל\"א וצריך להציע ולפעמים שיהי' נגרר משם מה שהציעו מעש\"ק וכשיציעו בשבת\"ק יש חשש אשוויי גומות משא\"כ כשמציעין בשופי על פני כל הבית הכנסת הק' בעיו\"כ אין חשש כ\"כ. אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' תרכ\"א:
עוד כתב משום דנראה כנפילת אפים ובכל יו\"כ אין חוששין לזה וכמו שאין אומרים אבינו מלכנו ביו\"כ שחל בשבת\"ק כן הוא בזה שמנעו מליפול בשבת\"ק שלא יהי' נראה כנפילת אפים. אך המנהג הוא שבכל מקום נופל הש\"צ על פניו גם בשבת\"ק. לפי שידוע לכל שהש\"צ אינו אומר יותר מכפי מה שמיוסד במחזורים ובפרט שהוא בתוך התפלה ואסור לו להפסיק ולומר איזה בקשה מלבו בלי תקנת חז\"ל והרי עי\"ז יש ידיעה לכל שאין בזה גדר נפילת אפים. משא\"כ בנפילת רבים על פניהם יש מראית עין שסוברים רבים על רבים מהקהל שהם מוסיפין תחנונים ובקשות הנוגעים נגד חבריהם בפרטי התנגדות שבין זה לזה. וכיון שזה אסור ושבת\"ק גם שהוא יו\"כ לזה הנהיגו בהרבה קהילות ק' שלא ליפול על פניהם בשבת\"ק וכן נוהגים פה ע\"ש:", + "חוץ מכ\"ג בי\"כ. ובשם הרב הצדיק הקדוש מוהר\"ר אברהם יהושע העשיל מאפטא זצוק\"ל שכמה פעמים אמר ביוה\"כ בעת העבודה. וכך הייתי אומר. כי זכר עוד אז עת אשר שימש בכהונה גדולה בביהמ\"ק והענין מפורסם:" + ], + [ + "טעם. שאין אנו אומרים אין כאלהינו בי\"כ.*בתפלה אין כאלהינו וכו' מי כאלהינו וכו'. הנה לכאור' ההקדמ' אין כאלהינו היא תשוב' על השאל' מי כאלהינו. וא\"כ הי' לומר מקודם השאל' מי כאלהינו ואח\"כ התשוב' אין כאלהינו. אך התירוץ הוא כי על הבורא יתעלה אין לשאול שום שאלה ושום קושיא רק אם יאמר מקודם התירוץ. בשם הגאון בעמח\"ס ברוך טעם זללה\"ה: לפי שעיקרו לא נתקן אלא להשלים הברכות שמדלגין בשבתות וי\"ט מן הי\"ח ברכו' וביו\"כ בלאו הכי משלימין הברכו' בד' תפלות ובהרבה פיוטין כמו אהללך כו'. גם פטום הקטורת אין צריך לאומרו לפי שהיא כלול כולו בעבודה ובשאר סליחות ופיוטי'. שם. ויותר טוב לאומרו ביחידות שהרי סימני הקטורת לא הוזכרו בעבודה. ט\"ז סי' תרכ\"ב סק\"ג ועי' מ\"א שם סק\"א:" + ], + [ + "טעם. שאין אומרים ואני תפלתי. לפי שמתענין. טור סי' תרכ\"ב. ועיין לעיל סעי' שפ\"א:", + "קונטרס אחרון
ואני תפלתי. במנחה מוציאין ס\"ת אחת וקורין שלשה בסדר אחרי מות בפ' עריות וא\"א י\"ג מדות ולא שמע ישראל וא\"א על הכל והישראל הוא המפטיר בנביא יונה ומברך אחריו ומסיים מגן דוד. (לפי שאין עבודה במנחה. מנהגים) מטה אפרים סי' תרכ\"א סעי' י\"ט. ועי' ליקוטים סעי' קפ\"ד:" + ], + [ + "טעם שקורין שלשה במנחה בפרשת עריות. דכשם שהקב\"ה הזהיר שלא לגלות ערוה כך לא יגלה ערות עונותינו. תוס' מגילה דף ל\"א ע\"א בד\"ה במנחה. ועוד לפי דנפשו של אדם חשקה בעריות טפי מכל עבירות ע\"כ מזהירין ע\"ז ביוה\"כ שהוא יום קדוש ונורא. רש\"י שם ועי' ט\"ז סי' תרכ\"ב ס\"ק ד':" + ], + [ + "טעם. שאין אומרים צדקתך אפי' אם חל בשבת. דכתיב בו משפטיך תהום רבה ואנו מבקשי' רחמי' ביוה\"כ. לבוש שם סעי' ד' ועי' מהרי\"ל דמזה הטעם אין אומרים בשבת תשובה צ\"צ. ורמ\"א סי' תר\"ב כתב דבשבת תשובה המנהג לומר צ\"צ:" + ], + [ + "טעם. שנקרא התפלה הזאת בשם נעילה. כי אז צדיקי הדור נועלים וסוגרים א\"ע עם הקב\"ה לבדו בהיכל מיוחד סגור ומסוגר ולא יתנו להכנס שמה ח\"ו שום משטין ומקטרג. בשם הרב הצדיק הקדוש מוהר\"ר צבי הכהן מרימנאב זצוק\"ל:" + ], + [ + "טעם שאין היחיד מזכיר בתפלת נעילה (באתה הבדלת) של שבת. כיון שכבר סיים ברכת שבת ולא מצינו הזכרה אחר חתימת הברכה. ודוקא יחיד אבל הש\"ץ שמחזיר התפלה ואומר גם הוידוי תוך התפלה יש לו להזכיר של שבת בוידוי שהרי יחתום אח\"כ מקדש השבת וישראל ויום הכפורים. לבוש סי' תרכ\"ג סעי' ג':" + ], + [ + "טעם. שאומרי' ז' פעמים ה' הוא האלהים*בספר דבש לפי מערכת ו' אות י\"ב כתב וז\"ל נהירנא שראיתי להרב הגדול מהר\"י חאגי\"ז ז\"ל בספר קרבן מנחה שכתב כי אלהים הוא מדת הדין וכי כתיב האלהים הוא רחמים ואז אמרתי אני בעניי סמך לדבריו כי האלהים גימטריא הוי\"ה אדנ\"י יחוד קב\"ה ומש\"ה הוא רחמים ויתישבו בזה כמה פסוקים כגון האלהים אשר התהלכו אבותי לפניו. האלהים הרועה אותי וכיוצא הרבה. ובש\"ע האריז\"ל כתב שצריך לאומרם ז\"פ כפולים שהם י\"ד ולא כאותם שאומרים רק ז\"פ לבד: ללוות השכינה שמתעלה לעלות למעלה משבעה רקיעים. באר היטב סי' תרכ\"ג סק\"ה.", + "עוד טעם. כדי לבטל תתק\"ג מיני חולאים ע\"י מספר ז\"פ ה' הוא האלהים. מגיד תעלומה:", + "קונטרס אחרון
וכיוצא הרבה. ובספר ייטב לב (וארא) כתב על מה שאמר המדרש על פסוק וידבר אלהים וגו' לכן אמור לבני ישראל אני הוי'. א\"ל הקב\"ה למשה אתה מקפיד על דברי הי' לך לידע טוב אחרית דבר מראשיתו. וז\"ל וידבר אלקים וגו' מדה\"ד ויאמר אליו אני הוי' רחמים כי נמתקים לאותיות הקודמים שם אכדט\"מ המורה על רחמים. ושמעתי ממחו' הקדוש מו\"ה אליעזר זצ\"ל מדזיקוב שזה השם אכדט\"מ ר\"ת כי טוב אחרית דבר מראשיתו. פי' כי נמתקים אחרית האותיות מראשיתו היינו אותיות הקודמין. וז\"ש המדרש עה\"פ וידבר אלקים אל משה ויאמר אליו אני הוי' נמתק לרחמים הי' לך לידע כי נמתק באותיות הקודמין אכדט\"מ שר\"ת הוא \"כי \"טוב \"אחרית \"דבר \"מראשיתו ע\"ש.
ולפ\"ז נראה דבזה שאנו אומרים ה' הוא האלהים. נמתקים אותיות אלקים באותיות הקודמין אכדט\"מ המורה על רחמים שר\"ת הוא \"כי \"טוב \"אחרית \"דבר \"מראשיתו." + ], + [ + "טעם. שאומרים ה' הוא האלהים בקול רם. לפי שצריך להתפלל יה\"ר שיהא השם שלם והכסא שלם דהיינו הו\"א ה\"ו חסר מהשם שנאמר כי יד על כס י\"ה א' חסר מן כסא ויהי' כסא שלם והשם שלם. מטה משה אות תתי\"ו:", + "קונטרס אחרון
בקול רם. וטעם שאומרים שלשה פעמים ברוך שם כבוד מלכותו לעולם ועד. ע\"ש ה' מלך ה' מלך ה' ימלוך היה הוה ויהיה. לבוש סי' תרכ\"ג סעי' ה': ", + "והשם שלם. בספר עונג חיים לשבת פי' בשם הרב הצדיק הקדוש מוהר\"ר אברהם יעקב מסאדאגארא זצוק\"ל הו\"א קיים ושמו קיים וכסאו נכון. ר\"ל אם יתקיימו אותיות הו\"א היינו ו\"ה מהשם. וגם א' מהכסא אז יהיה שמו נכון וכסאו נכון:*בספר נפלאות חדשות כתב בשם הרב הצדיק הקדוש מוהר\"ר ברוך ממעזביז זצוק\"ל שאמר לאדם א' שהי' טרוד מאד בפרנסה. היחברך כסא הוות. אם עושה בך חבורה וצער מה שכסא נשבר. הוות לשון שבר שאין כסא שלם. ורק היצר נתעמל עלי חוק. לשון ויאכלו חוקם וזהו הפרנסה. ואח\"כ התחיל בתפלה ואמר רבש\"ע היחברך כסא הוות. היוכל להתתבר כסא הוות שלך בעת שהיצר עמל עלי חוק זה פרנסה: " + ], + [ + "טעם. שתוקעין לאחר נעילה. שהוא סימן לסילוק שכינה למעלה שנאמר עלה אלהים בתרועה. ט\"ז סי' תרכ\"ג ס\"ק ב':" + ], + [ + "טעם. שתוקעין במוצאי יוה\"כ. להודיע שהוא לילה ויאכילו את בניהם שהתענו. וגם להכין סעודת מוצאי יוה\"כ שהוא כעין יו\"ט. תוס' שבת דף קי\"ד ע\"ב בד\"ה ואמאי. ועי' פ\"מ סי' תרכ\"ג סק\"ב בשם מט\"מ דלכן אומרים בליל מוצאי יוה\"כ כמו בשבת ויו\"ט יום טוב איש לחבירו*ובספר יוסף אומץ אות תתר\"ט כתב וז\"ל א\"מ החסיד ז\"ל כשהי' רוצה לצאת מבהכ\"כ במוצאי יו\"כ אמר לשכניו וכן לכל הפוגעים בו בדרך יציאתו יום. טוב. טוב. וכן אמר בבואו לביתו. וסמך לזה מיו\"ט שהי' עושה כ\"ג ולכן מרבים בסעוד' ליל זה שכן כתב בש\"ע: ע\"ש:" + ], + [ + "עוד טעם. שתוקעין לאחר נעילה. זכר לתקיעה שתוקעין ביה\"כ של יובל. כל בו: " + ], + [ + "עוד טעם. כדי לערבב השטן שחוזר לשלוט במוצאי יוה\"כ. כי ביה\"כ אין בו כח לשלוט בישראל לפי שהם כמלאכי השרת לכל דבריהם שם. ומה שתוקעין קודם ברכו וקודם הבדלה. משום דתקיעת שופר חכמה ואינה מלאכה ולא אסרהו בשבת אלא גזירה שמא יוציאנו ד' אמות ברשות הרבים כו' לילך אצל בקי ללמוד ומשום חדא תקיעה לא חיישינן. רוקח סי' רי\"ח ועי' לבוש סי' תרכ\"ג סעיף ה':" + ], + [ + "עוד טעם. לפי שהשופר הוא סניגורו של ישראל בר\"ה. והקב\"ה עומד מכסא דין לכסא רחמים ומצדיק אותם בדין היך מה דאת א' עלה אלהים בתרועה ה' בקול שופר. ועתה שהן יוצאין מבית דין זכאין וגזר דינן נחתם לזכות הסניגור שלהן יוצא עמהן ומשמיע קולו בשמחה. וכן דרך העולם כשבעלי הריב נוצחין את הדין הן מקלסין את סניגורן ושמחים עמו. ספר התניא סי' פ\"א:" + ], + [ + "טעם. שמקדשין הלבנה במוצאי יו\"כ. דאז שורין בשמחה. רמ\"א סי' תכ\"ו סעיף ב':", + "קונטרס אחרון
דאז שרויין בשמחה. ובס' עבודת הקודש מורה באצבע סי' ט' אות רפ\"ג כ' דיותר נכון לברך ברכת הלבנה קודם יוה\"כ מכמה טעמים. וכן דעת הלבוש שם לקדש קודם יוה\"כ כדי שתהא מצוה זו מסייעת לו ליום הדין. וכן נהג הרב הצה\"ק מהרי\"א מזידיטשוב זצוק\"ל." + ], + [ + "טעם. שאין מברכין במוצאי יוה\"כ אלא על האור ששבת מבעוד יום ממש ממלאכה כגון עששית שהיתה דולקת והולכת כל היום אבל לא על האור היוצא מן העצים ומן האבני'. לפי שטעם ברכת האור ביה\"כ לפי שפסקה הנאתו בו ביום ועכשיו הותרה לו וע\"כ צריך אור ששבת והיוצא מן העצים ומן האבנים לא שייך שבת אבל במוצאי שבת של כל השנה אין מקפידין לאור ששבת שטעם ברכת האור במוצ\"ש לפי שהתחלת ברייתה במוצ\"ש כמו שמצינו באגדה בירושלמי במוצ\"ש זימן הקב\"ה לאדם הראשון שני רעפים והקישן זה בזה ויצא מהם האור וברך בורא מאורי האש לפיכך מברכין במוצ\"ש אפי' על היוצא מן העצים ומן האבני' לפי שזהו כעין ברייתה אבל ביוה\"כ שאין לומר טעם זה אין מברכין אלא על אור ששבת מבע\"י או שדלק בהיתר כגון של חיה ושל חולי דההוא ברכה משום דדבר חידוש הוא לו שלא נהנה מן האור היום.*אבל כל אור היוצא עתה מן העצים ומאבנים אין לברך דבזה ל\"ל דכל היום הי' אסור להשתמש בו דהא לא הי' בעולם כלל עד עתה. מחצית השקל סי' רצ\"ח ס\"ק י\"ד ועי' לבוש סי' תרכ\"ד וז\"ל וי\"א שאין מברכין על אותו נר עצמו שדלק בב\"ה ביו\"ט אלא צריך להדליק ממנו נר אחר ולברך עליו. והטעם לפי שאין מברכין אלא על הנר שהודלק מתחילה להאיר וזה לא הודלק לזה מתחילה אלא לכבוד היום ולא להאיר ואנו משום הנאת אורו מברכין עליו לפיכך ככון הוא שידליק נר אחד מן זה הנר של יו\"כ וגם את זה לא יכבה ויבדיל על שניהם יחד ע\"ש [הערת המדפיס: ובהגהות מנהגים כתב בשם אגודה דאם יכבנו הנר של ביהכ\"נ וידליקנו פעם שנית יוכל לברך עליו ע\"ש. כתב בספר ארחות חיים סימן תרכ\"ד בשם המעב\"י דבמוצאי יוה\"כ טוב להבדיל בהקיטל קודם שיפשיטנו מעליו והוא עפ\"י הסוד:] ועי' מטה אפרים שם סעי' ט' דאם דאי דאפשר להבדיל על שניהם ביחד להבדיל על נר אחר בלבד מלברך על נר של בהכ\"נ לבד ע\"ש ועי' לבוש שם סעיף ה' וז\"ל וי\"א אפי' במוצאי יו\"כ מותר לברך על האור היוצא מן העצי' או מאבני' מעמוד ראשון ואילך מדליקין נר אחר מאותו שיצא מן העצי' או מאבני' שגם זה נקרא אור ששבת ואינו אור הנברא מחדש ואוכלין ושותין בשמחה כמו ביו\"ט דכתיב לך אכול בשמחה לחמך ושתה בלב טוב יינך וגו' ע\"ש. ועי' רש\"י פסחים דף נ\"ד ע\"א ועי' לעיל סעי' תי\"ד וסעי' תט\"ו. כל בו: " + ], + [ + "עוד טעם. שאין מברכין במוצאי יו\"כ אלא על נר ששבת. כי מלת השטן עולה שס\"ד. וימות השנה שס\"ה. לפי שאין להשטן שום שולטנות ביו\"כ. ואנו מברכין בורא מאורי האש בכל מו\"ש. מפני שנכנסו אז ימי החול לשלוט וכולם נאחזים מן הגבורה דהיינו האש. ולכן אנו מברכים אל הבורא שבראנו כי הוא אלקינו ואין לנו חלק בהם. ולכן עכשיו ביו\"כ שלא יש שום שולטנות אין ראוי לברך על האש החדש שהוא גופא דע\"ז. כדי שלא יתגבר על אור ששבת שכבר נכנע אל הקדושה. ש\"ע האריז\"ל:" + ], + [ + "טעם. שאפי' חל יוה\"כ בשבת אין לברך על אור היוצא מן העצים להורות שיום זה מקודש ששבת מן האור. מ\"א סי' תרכ\"ד סק\"ז. ובסידור האריז\"ל משמע ג\"כ דאפי' חל יוה\"כ בשבת אין מבדילין אלא על אור ששבת ולא על אור חדש היוצא מאבנים ע\"ש:" + ], + [ + "טעם. שאין מברכין על הבשמים במוצאי יום הכיפורים. משום שאין ביוה\"כ נפש יתרה מפני התענית ואפי' חל להיות בשבת.*ועי' מ\"א סימן תרכ\"ד סק\"א וט\"ז שם סק ב דכשחל בשבת יש לברך על הבשמים ואין כאן ברכה לבטלה כיון שנהנה ע\"ש:
ואותן שנהגו שלא לברך על הבשמים אפילו כשחל בשבת אין למחות בהם משום דיש פוסקים דס\"ל דאין מברכין על הבשמים במוצאי יוה\"כ אפילו חל בשבת וא\"כ הוי הפסק בין ברכה לשתיית הכוס. ואותן הנוהגים שלא לברך יכולין לברך על הבשמים אחר שתיית הכוס. ד\"ח:
ובספר בגדי ישע סי' תרכ\"ד כתב וז\"ל דכשחל יו\"כ בשבת יש לברך על הבשמים במוצאי יוה\"כ משום דאדרבא יותר יש לאדם נשמה יתירה ביוה\"כ שחל להיות בשבת. כי הנשמ' יתירה לא בשביל אכיל' ושתי' באה אלא על שמקדש אדם עצמי ביום השבת קודש ומכח קדושת שבת באה הנשמ' יתירה ובודאי ביום הקדוש הזה שיש שני קדושות שמקדש אדם ביותר בודאי באה יותר נשמ' יתיר'. וכאשר הארכתי בסי' תקפ\"ב לחלוק על הלבוש לומר רצה במנוחתינו כי זה עיקר המנוחה והשמח' א\"כ בודאי ראוי לברך על הבשמים ע\"ש. וע\"ל סעיף תשנ\"ו: כל בו:", + "קונטרס אחרון
ראוי לברך על הבשמים. ובספר מדרש תלפיות אות ה' כתב. הטעם. שמריחין הבשמים במו\"ש. מפני שבשבת שובת אש של גיהנם ואינו מסריח ובמו\"ש חוזר גיהנם ושורף ומסריח לפיכך מריחין בשמים להפיג ריח רע. אבל ליום הכפורים וביום טוב לא מצינו שביתת גיהנם ע\"כ. ועי' טעמי המנהגים ח\"א סעי' שצ\"ב:" + ], + [ + "טעם. שקורין את היום שלאחר יוה\"כ צו גאטס נאמין. לפי שבכל העשי\"ת אמרו בתפלת שמ\"ע המלך הקדוש וכעת חוזרין לומר האל הקדוש.*ומשכימין לביהכ\"נ ביום שלאחר יוה\"כ שלא יקטרג השטן. מחצית השקל סי' תרכ\"ד סק\"ז בשם של\"ה: גאולת ישראל:" + ], + [ + "טעם. שאין נופלין על פניהם בימים שבין יוה\"כ לחג הסוכות. לפי שבהן נשלם בנין בית המקדש שיבנה במהרה בימינו. שנא' ויעש שלמה בעת ההיא את החג וכל ישראל עמו וגו' עד שבעת ימים ושבעת ימים י\"ד יום ספר התניא סי' פ\"א:", + "קונטרס אחרון
שבין יוה\"כ לחג הסוכות. ובסדר היום כתב שלא ליפול על פניהם עד ר\"ח חשוון. והטעם. משום שזה החדש הוא זמן רוב שמחתינו ונבחר בו יום סליחתינו ויש בו ד' מועדים. ר\"ה יוה\"כ. סוכה. ושמיני עצרת. והוא חודש הז' והשביעי לעולם משובח ונשלם בו עבודת ב\"ה בימי שהמע\"ה והוא נקרא ירח האתנים ותחלתו יסורין וסופו שלוה ומפני אלו הענינים ראוי לשמוח בו ושלא להראות שום צער וצרה ברבים. אבל הרשות בידו אם ירצה להתענות ולעשות הטוב בעיניו. וכן הענין בימי ניסן מצד טעמים אחרים וע\"ל בהשמטה לסעי' שנ\"ב:
ובספר אשל אברהם סי' קל\"א כתב וז\"ל בס' חסד לאברהם ז\"ל כ' במעין ב' סי' מ\"ה שבתשרי אין אומרים תחנון רק בחמשה ימים וכן נוהגין עכשיו כמה יחידי סגולה כפי ששמעתי. ונראה שאין כדאי עפ\"ז לשנות ממנהג המיוסד במדינות אלו לומר תחנון אחר אסרו חג סוכות וזה לא דמי להימים שאחר שבועות כי שם שייך תשלומין משא\"כ בזה דלא שייך תשלומין כי שמיני עצרת גופיה חשלומין דראשון. ולא שייך יצא רוב החודש בלי תחנון. כי גם בר\"ה ויו\"כ וסוכות מרבים בתחנונים ושבתות ק' אין לצרפם לגבי מנוים דימי החודש. ונכון שלא לשנות בזה מנהג מדינות אלו. כ\"א בין הטרודים ונחפזים ביותר מצד טוב מעט בכווה. מלהרבות בלא כוונה. נכון להם לסמוך א\"ע ע\"ל החסד לאברהם ז\"ל בזה. משא\"כ בין שאינם טרודים הרבה ע\"ש. ועי' פ\"מ סי' קל\"א אות ז' דאין נופלין ע\"פ כל חודש תשרי ועי' באה\"ט שם ס\"ק י\"ט " + ], + [ + "טעם. שאין מברכין שהחיינו בשעת עשיית הסוכה. כיון שעכשיו נוהגין שאחד עושה לפעמים סוכה לכמה בני אדם ואין סברא שיברך העושה לאחרים שהרי אין שייך ברכת הזמן אלא בדבר שהוא שמח בעשייתם והעושה לאחרי' אינו שמח בעשייתה אלא העושה לעצמו לפיכך כל אחת שהיא שלו כשיכניס בה חייב לברך כמו הלובש בגד חדש אע\"פ שהוא לא עשאו ואין הכל בקיאין בזה לכך נהגו לסמוך כולה אכסא דקידושא ואפי' העושה לעצמו. לבוש סי' תרמ\"א ועי' ב\"י שם. ועי' רוקח סי' רצ\"ז כתיב מקרא קודש יהי' לכם מכאן שמקדישין ביו\"ט:", + "קונטרס אחרון
כשיכנס בה חייב לברך. ובספר אבודרהם כ' בשם בעל המאור דכל מצוה שיש שהות בעשייתה כדי לברך עליה עד שלא נגמרה כגון ישיבת סוכה שכל היום היא מצותה א\"צ לברך עובר אלא בשעת קיומן. וכגון נטילת לולב שכל זמן שנוטלו בידו עושה המצוה. וכגון להתעטף בציצית שכל היום היא מצותו וכן כל כיוצא באלו ולא הוצרך לומר עובר לעשייתה אלא למצות שאינו מאריך בהם. כגון מילה ושחיטה וכסוי הדם ותקיעת שופר שא\"א לתקוע ולברך ביחד וכן כל כיוצא באלו צריך לברך עובר לעשייתן ע\"כ:
ובשם הרמב\"ם ז\"ל כתב דכל מצוה שעשייתה היא גמר חיובה מברך בשעת עשייתה כמו שחיטה וכסוי הדם והפרשת תרומות ומעשרות ועשיית מעקה וכיוצא בהן. וכל מצוה שיש אחר עשייתה צווי אחר אינו מברך אלא בשעת הצווי האחרון. לפיכך העושה סוכה או לולב או שופר או ציצית או תפילין אינו מברך בשעת עשייה לעשות סוכה או לעשות לולב או לעשות שופר או לעשות ציצית או לכתוב תפילין מפני שיש אחר עשייתן צווי אחר. ואימתי מברך בשעת עשיית המצוה:" + ], + [ + "טעם. שאסור לסכך בדבר שמחובר לקרקע או בדבר שמקבל טומאה דכתיב חג הסוכות תעשה לך שבעת ימים באספך מגרנך מיקבך ודרשינן במס' סוכה דף י\"ב ממה שאתה מאסף מגרנך ומיקבך עשה לך סוכה דהיינו בפסולת גורן כגון קשין שנדושו ובפסולת יקב כגון אשכלות רקנין וזמורות. אלמא דדוקא תלוש בעינן לסוכה דהיינו דבר שצומח מן הארץ והוא עכשיו תלוש ואינו מקבל טומאה דומיא דפסולת גורן ויקב שיש בהם כל הדברים הללו. אבל עורות של בהמה אע\"פ שלא נעבדו שאינם מקבלים טומאה וכן כל מיני מתכות ואבני' לא, כיון שאין צומחין מן הארץ וכן בכלי' לא אפי' נשברו שעכשיו לא נשאר בהן שיעור קבלת טומאה פסולין דהואיל ואידחו אידחו. עי' לבוש סי' תרכ\"ו וסי' תרכ\"ט:" + ], + [ + "טעם. שסוכה ונויה אסורין כל שבעה.*בספר שארית ישראל כתב שנכון הדבר להחזיק הסוכה בטהר' אפילו כל ימות השנה ולקבוע איזה עתים ללמוד או להתפלל שם. אבל זה בודאי לא נכון שתיכף אחר סוכות נוהגין ח\"ו דרך בזיון בהסוכ' ועושין אותה מדור לבהמות: משום דכשם שחל שם שמים על הקדשים ולכך הם אסורים בהנאה כך חל ש\"ש על הסוכה שנאמר חג הסוכות שבעת ימים לה' מה חג דהיינו חגיגה לה' אף סוכה לה'. מס' סוכה דף ט':", + "ואם התנה על אוכלים ומשקים שתולין בסובה כדי לנאותה ואמר איני בודל מהן כל בין השמשות הרי זה מסתפק מהם בכל עת שירצה. או\"ח סי' תרל\"ח סעי' ב'. אבל בנויין שנותנים בדפנות כגון סדינים המצויירי' יש להקל להסירן מן הסוכה בכל עת שירצה ואפי' לא התנה עליהם מעיו\"ט. והטעם. דכיון דמנהג העולם להסירן מהסוכה מחמת חשש גנבים או בפני הגשמים א\"כ כל אדם שתולה דברים חשובים בסוכה לנוי ודאי אין דעתו אלא ע\"ד המנהג ע\"כ לא אתקצו כלל ואפי' לא התנו. ט\"ז שם סק\"ח: " + ], + [ + "טעם שאומרים בחג הסוכות זמן שמחתנו. מפני שהוא זמן האסיף שהבריות שמחין בו וכתיב בי' שמחה אע\"ג דגם בשבועות כתיב בי' שמחה ושמחת לפני י\"י אלהיך, שאני סוכה דכתיב בי' ב\"פ שמחה ושמחת בחגך וגו' והיית אך שמח וגו'. ועוד דהתם לא כתיב אלא ושמחת לפני י\"י אלהיך משמע דוקא בבהמ\"ק לפני ה' אבל הכא כתיב בי' סתם ושמחת וגו'. לבוש סי' תרמ\"ב:" + ], + [ + "טעם. שמברכין על סוכה כל ז' ואין מברכין על מצה כל שבעה. משום דאין מצוה באכילתו משא\"כ בסוכה. מ\"א סי' תרל\"ט ס\"ק י\"ז ועי' אבודרהם:", + "קונטרס אחרון
משא\"כ בסוכה. בספר מטה אפרים אלף למטה סימן תרכ\"ה סעי' ס\"ד כתב וז\"ל הרוצה לאכול בסוכה אף שירדו גשמים ורוצים לעשות כובע ישועה בראשם להנצל מהגשמים בודאי לא שפיר עבדי כי דרכיה דרכי נועם ואיכא ביטול שמחת יו\"ט. ועוד כיון שהש\"ס מדמה כעבד שמוזג כוס ורבו שופכו על פניו ואם יחזור למזוג בע\"כ יכעוס עליו יותר שמסרב ועושה נגד רצונו בודאי נקרא חסיד שוטה והדיוט. ומ\"מ אם הוא מהחרדים אל דבר ה' ויצטער יותר בבית א\"צ לחוש שיהי' נקרא הדיוט כיון דסוף סוף מצטער הוא. אבל אם יורדים גשמים הרבה בודאי המחמיר הוא מראה עצמו שאחר ששפך רבו הוא מוזג שנית שבודאי יכעוס רבו יותר. ומה נואלו סטומי לב שיושבים בסוכה אף שהגשם גדול ובפיהם ירצו אני רוצה להיות הדיוט לעשות רצון קונם ולו חכמו ישכילו שאינם עושים רצונו אלא עוברי רצונו. ואין להתחכם אל חז\"ל בחומרות שלא נמצא בראשונים ואחרונים. ולמי הי' נאה יותר להתחסד עם קונו מחכמי הש\"ס והירושלמי וכמה פוסקים והש\"ע וכתבו שהוא כשופך רבו קיתון ע\"פ ואינו מקבל שכר רק הוא הדיוט. ואם הי' מקום בזה למידת חסידות הי' מזכירין בזה. ומכ\"ש אם הוא דר עם ב\"ב אחרים והם אוכלים בבית. אז מה שהוא אוכל בסוכה מיחזי כיוהרא יתירה. רק בלילה הראשונה נכון לאכול כל הסעודה בסוכה אף בירידת גשמים כיון דהוא חיוב דאורייתא לאכול כזית אם יאכל הסעודה בבית יש לחוש דאתי למיטעי ולא יאכל כלל בסוכה ע\"ש:
ועי' מחצית השקל סי' תר\"מ סק\"ט דכתב וז\"ל כשהגשמים יורדים וסוגרים דלתות הגג שקורין שלא\"ק מ\"מ עדיף טפי לישן או לאכול תוך הסוכה אע\"ג דהדלתות סגורים מלישן או לאכול חוץ לסוכה. דתחת הדלתות לכמה פוסקים יוצאים מן הדין. וגם בלבוש ס\"ס תרכ\"ו כתב דאותן הדלתות מתחלתן נעשו לשם צל אלא פסולין משום שאין הגשמים יכולים לירד תוך הסוכה ע\"ש. וא\"כ אע\"ג דיש שני טעמים לפוסלו כה\"ג חדא דהסכך בעינן שיהי' עראי וטעם שני דאין הגשמים יכולים לירד לתוכו מ\"מ לכל טעם יש דיעה א' דמכשיר כה\"ג א\"כ עדיף טפי תחת הדלתות מלישב חוץ לסוכה לגמרי. ומ\"מ בעת שיסגור הדלתות יכוין בסגירה לשם צל עכ\"ל ע\"ש. ועי' בפמ\"ג א\"א סי' תרכ\"ו סק\"ט. וזה דוקא שהדלתות של הגג מצופים בעצים שקורין שינדלין אבל אם הם מצופים בטסין שקורין בלעכין לא שייך זה. ובספר זכור לאברהם כתב בשם הרב זרע אמת דאותן שסוגרין הדלתות בעת הגשמים ותיכף שפסקו הגשמים פותחין אין לפקפק שחייבים בסוכה וצריכים לברך:
כתב בספר מנחה חדשה מהרב הצדיק הקדוש מוהר\"ר אלעזר ישראל זללה\"ה מראזדאל ולבסוף ימיו הי' מתגורר בעיר וועבירנעווקא וז\"ל נ\"ל לידון בדבר החדש במי שרוצה לאכול בסוכה בשעה שהגשמים יורדין. אף לפי המבואר בש\"ע או\"ח (עי' ט\"ז סי' תרל\"ט ס\"ק י\"ז וס\"ק י\"ט ופ\"מ שם) דפטור מישיבת סוכה אעפ\"כ יכול הוא לברך לישב בסוכה. ומילתא דמסתבר הוא מכיון דליכא מניעה בחיוב גוף האדם. אך מניעת אחרות הבאים מעלמא למנוע אותו י\"ל דיכול לברך וכתב ראי' לדבריו ע\"ש:
ובשם הגאון הקדוש מבוטשאטש זצוק\"ל שפ\"א אמר בעת הגשם וחג הסוכות הגשמים מבקשים תפקידם אבל יוכלו לעשות מעשיהם בשעה שישראל מתפללין בבהכ\"נ ובבהמ\"ד וכן הוה:
כתב בהגהות מנהגים וז\"ל מנהג כשר שאין מביאין נר לסוכה אפי' גדולה אך מביאין מנורה של ברזל נחושת ובדיל. ובסוכה קטנה אסור אפי' שרגא של זהב. ובאשרי סוף פ' הישן מפרש הטעם משום שמא יתקרב הנר לדופני הסוכה ותאחוז בהן הנר. ובמרדכי הוסיף לבאר משום דמבעית ונפיק וגם משום דממעט בשיעורא ובגמרא סוף פרק לולב וערבה דף מ\"ח ע\"א בשמיני אם רוצה לפוסלו אז מדליק נר בסוכה קטנה ע\"ש:
ובספר מדרש פנחס כתב בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקארץ זצוק\"ל שהי' מקפיד שלא להדליק נר של חלב בסוכה. וגם שלא יכנס ערל. וכשהי' צריכים להסיר המנורה בשבת הי' נושאים השלחן לבית ושם הסירו:
ובספר צמח צדיק מהרב הצדיק הקדוש מוהר\"ר מנחם מענדיל זצוק\"ל מוויזניצע פי' משארז\"ל המצטער פטור מן הסוכה. ר\"ל מי שהוא תמיד בצער ויסורין אזי מהסגולה לזה לקיים מצות סוכה כראוי ובשמחה ובזה יתבטל ממנו כל מיני יסורין:
ובשם הגאון הקדוש מבוטשאטש זצוק\"ל שפ\"א אמרו לו בשבת קודם סוכות בסעודה ג' שהביאו ערלים למכור סכך לישראל ונתמלא שמחה והכה כף אל כף ואמר ותסך עלימו ויעלצו בך אוהבי שמך. כי מצות סוכה גדולה מאד. וראיתי באיזה ספר. הטעם. דכל מצוה עושין באבר מיוחד ובסוכה נכנסין עם כל גופו לתוך הסוכה:" + ], + [ + "טעם. שמברכין לישב בסוכה אחר הקידוש או בח\"ה אחר ברכת המוציא ה\"ל לברך קודם הכניסה לסוכה כיון שצריך לברך קודם עשיית המצוה. רק כיון שמצות סוכה היא האכילה והטיול אף אם מברך לאחר שישב מקרי שפיר קודם לעשייתן שהמצוה נמשכת כל זמן האכילה וכל זמן ששוהא בתוכה. ופי' בסוכות תשבו תתעכבו כמו וישב העם בקדש. (אבודרהם). וצריך לעמוד כשמברך לישב בסוכה.*כתב בשערי תשובה סי' תרל\"ט סק\"ה דבחול או באמצע היום דשבת ויו\"ט כשאוכל בלא קידוש פת כסנין אם אין דעתו לצאת מיד רק לשבת שם זמן מה שפיר דמי לברך על הסוכ' דהא הברכ' גם היא על הישיבה אלא שנהגו לברך בשעת אכיל' (דקרוי ישיבה וישבו לאכול לחם. מהרי\"ל) וא\"כ באכילת פת כסנין סגי [הערת המדפיס: ובספר זכור לאברהם ח\"ג כתב בשם שו\"ת חיים שאל דאם רוצה לאכול פת הבאה בכסנין שיעור ג' בצים אז חייב לברך לישב בסוכה. אבל בפחות משיעור זה לא הוי קבועות וא\"צ לברך ע\"ש:] אבל מי שאוכל פת כסנין ויוצא מיד לא יברך. ורוב העולם נהגו בשבת ויו\"ט לקדש ולאכול אחר הקידוש פת כסנין במקום סעודה ואח\"כ הולכים חוץ לסוכה ומטיילים בקבלת פני רבם וכיוצא ונמשך איזה שעות עד זמן סעוד' ומברכים בשעת קידוש ברכת סוכה נרא' דשפיר דמי דאע\"ג דפת כסנין הוא מ\"מ כיון שאוכל אותה בתורת סעוד' הצריכה לקידוש שפיר דמי לברך ברכת סוכה דמחשבתו זו משוי לי' כקבע. רק יזהר שיהי' יותר מכביצה. ואכילת פירות אפילו דרך קבע אין לברך ע\"ש: עטרת זקנים סי' ח':", + "קונטרס אחרון
אין לברך. שתיית קאווע נכון להחמיר שלא לשתות חוץ לסוכה. מחה\"ש סי' תרל\"ט סק\"ה. ואין לברך על הסוכה:" + ], + [ + "טעם. שהנשים אינן מצוות על מ\"ע שהזמן גרמא. משום דהם ברשות בעליהן ואם הזמן גורם יוכל להיות דאז יהי' להן מלאכה לעשות לבעל והן משועבדות לבעל במלאכתו ולכך פטרה התורה להנשים ממ\"ע שהזמ\"ג. וגדולה מזאת מצאנו שהשם הגדול הנכתב בקדושה ובטהרה נמחה על המים כדי להטיל שלום בין איש לאשתו. אבודרהם. ועי' לעיל סעי' תנ\"ו:" + ], + [ + "טעם. שצוה השי\"ת לעשות זכר לענני הכבוד במצות סוכה ולא עשה כן במ\"ן ובא\"ר. עפ\"י מה שכ' הרב הגדול חיד\"א זלה\"ה בשם הרב צמח דוד דגם הבאר הי' בו טעם כל המשקין כפי רצון האדם. כמו שהמן הי' בו טעם כל המאכלים א\"כ כיון שנצטוינו בשמחת החג בבשר ויין ושאר מטעמים. הנה יש זכר למ\"ן ובא\"ר. בני יששכר:", + "קונטרס אחרון
זכר למן ובאר. ובספר דברים נחמדים כתב דלכך לא עשה כן במן ובאר. לפי שהבאר לא הי' לו דבר אחד בלבד רק אם רצה יין או חלב או דבש הי' טועם וכן המן הי' מרגישין בו כל הטעמים." + ], + [ + "עוד טעם. לפי שעננ\"י כבו\"ד הי' רק ישראל מיוחדים בטובה. כי הערב רב פלט אותם הענן. משא\"כ מן ובאר גם הע\"ר נהנו מהם. שם בשם הרב החסיד מ' יהודא חאביליי זלה\"ה. ועי' קו\"א לט\"ה בהשמטה לסעי' תרי\"ח בד\"ה בספר:" + ], + [ + "טעם. למה לוקחין ארבע מינים אלו דוקא דהיינו. לולב. ואתרוג. הדס. וערבה.*נוהגין לאגוד ג' הדסים. אחד מימין הלולב דהיינו מימין האדם. וא' משמאלו. וא' באמצע נוטה לצד ימין וב' הערבות א' בימינו. וא' משמאלו. ש\"ע האריז\"ל. ונוהגין לעשות בלולב ג' אגודות כנגד ג' אבות. דהיינו שמלבד האגוד באוגד ג' מינים אלו ביחד עושין בלולב עצמו עוד ב' אגודות. לאגוד העלין בשדרה. ש\"ע התניא סי' תרנ\"א בשם המרדכי:
ובספר ארחות חיים סי' תר\"נ כתב בשם ספר הפרדס לרש\"י ז\"ל הלכות סוכה סימן קצ\"א דאין להגביה ערבה על ההדס ולא לחפותו בה והמגביהו והמחפיהו בה עובר על דברי חכמים ומסתכן בעצמו דתניא חומר בד\"ס מדברי תורה ע\"ש:
ונוהגים קצת לומר תפלת יהי רצון הנדפס בשערי ציון והועתק בסידורים לומר בשעה שאוגדים הלולב עם ההדס. ויותר טוב לאומרו בי\"ט בשעה שאוגדו עם הערבות וגם האתרוג לפניו כי לשון התפל' מוסב על כל הד' מינים ובעיו\"ט איני עוסק אלא בלולב והדס לבד. מטה אפרים סימן תרכ\"ה סעי' י\"ח: עי' ספר המנהיג שכתב וז\"ל ראיתי באגדה. ולמה באתרוג. שהוא דומה ללב לכפר על הרהורי הלב. ולמה בהדס. שהוא דומה לעינים לכפר על סיקור עינים הה\"ד ולא תתורו אחרי לבבכם וכו'.", + "ולמה בערבה הדומה לשפתים לכפר על בטוי שפתים.", + "ולמה בלולב. אלא מה לולב אין לו אלא לב אחד אף ישראל אין להם אלא לב אחד לאביהם שבשמים ע\"ש:", + "קונטרס אחרון
הדס וערבה. מה שקוצצים עם בני ישראל ערבות בעצמם נראה שאין עכשיו חשש בזה כיון שיש דינא דמלכותא ושופטים בכל מקום ולא שייך כלל עכשיו חשש גזלנותא דארעא כי יכולים לצעוק אל השופט והשר וכל שהי' אפשר לצעוק ואינו צועק הוא בחזקת רצון כידוע לכל מילי. אשל אברהם סי' תרמ\"ט:" + ], + [ + "עוד טעם. שלוקחים ד' מינים אלו דוקא. מפני שהד' מינים אלו הם אינם תחת שר ומזל רק תחת הקב\"ה כ\"כ הקדמונים ועפ\"י הדין לא היו ישראל רשאין להשתמש בד' מינים אלו שהוא כמשתמש בשרביטו של מלך אלא שישראל נקראים בנים וזה מעיד שהקב\"ה יכול למחול עונות לישראל ואם הי' לו דין מלך לא הי' יכול למחול דמלך שמחל של כבודו אין כבודו מחול משא\"כ אם ישלו להש\"י דין אב וזה מוכח מנטילת הד' מינים. בשם הרב הגדול מ' חיד\"א. וזה כוונת הפייטן ביוצר ליום א' דסוכות מאמר המתחיל אקחה פרי עץ הדר כו'.", + "ובארבעת אלה תאב. להללו בם כאב. לכאורה הדברי' צריכי' ביאור וטעם. רק שמנטילת המינים מוכח שיש לו דין אב עלינו ואנחנו בנים. היכלי שן:", + "קונטרס אחרון
בד' מינים אלו. ובמדרש ויקרא פ' ל' כתב וז\"ל פרי עץ הדר זה הקב\"ה שכתוב בו הוד והדר לבשת*ובענין האתרוגים הנה התורה אמרה ולקחתם לכם כו' פרי עץ הדר ובודאי אין כוונת התורה על אתרוגים שבמדינות קארפא ופראגי. אשר אחינו ב\"י סבלו שם צרות רבות וגריש וחוץ לזה יש שם חשש מרכבים. ויותר נכון שיקחו מאתרוגים של ארץ הקדושה אשר אחינו ב\"י מתפרנסים שם מזה ואפי' אם יש בהאתרוג נקב שנעשה באילן ע\"י קוצים אע\"פ שיש בו חסרון אם העור והבשר קיים ועי' רמ\"א סי' תרמ\"ה סעי' ב') יותר חביב לפני השי\"ת מאתרוג של קארפא ופראגא שהוא נקי מכל והלואי שנוכל לקיים את כל דברי חז\"ל הנרשמים בש\"ע כאשר נקיים בזה ובפרט כשאין לו רק איזה בלאט פלעק וגם באתרוגי א\"י יש אתרוגים שהם נקי מכל וא\"כ מהראוי שכל או\"א יקנה רק מאתרוגי ארץ ישראל ורק בזה נעשה נחת רוח ליוצרינו: כפות תמרים זה הקב\"ה שכתוב בו צדיק כתמר יפרח. וענף עץ עבות זה הקב\"ה דכתיב והוא עומד בין ההדסים. וערבי נחל זה הקב\"ה דכתיב ביה סולו לרוכב בערבות ביה שמו.*וצריך לחבר האתרוג ללולב משעת נענוע ולנענע בשניהם יחד. סימן תרנ\"א סעי' י\"א. ובשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל מה שנוהגין לעשות כיסים משולבות מעלי הלולב ותוחבין בו ההדסים והערבות. הוא עפ\"י מש\"כ הט\"ז סי' תרנ\"א ס\"ק י\"ד בשם הרקנט\"י סוד זה נגלה אלי בחלום בליל יו\"ט הא' של חג הסוכות נתאכסן אצלי חסיד א' אשכנזי שמו הר\"ר יצתק ראיתי בחלום שהי' כותב השם ביו\"ד ה\"א והי' מרחיק הה\"א אחרונה מן הג' אותיות א\"ל מה זה עשית השיב כך נוהגים במקומינו ואני מחיתי בו וכתבתיו שלם ואשתומם על המראה ואין מבין. למחר ראיתי שלא הי' מנענע רק הלולב ומיניו בלא האתרוג והבנתי פתרון חלומי כו' כי כל הד' מינים רומזים בו ית' כדאי' במדרש כו' עכ\"ל. ולפי\"ז כשם שהשם הוי' צריך שלא יהי' נכתב הרבה רחוק זה מזה כן צריך להיות ג\"כ שלא יהי' דבוקין זה בזה בלי רווח ביניהם ועפי\"ז עושים כיסים משולבות לתחוב בו ההדסים והערבות בכדי שיהי' מעט רווח ביניהם כי כל הד' מינים רומזים בו ית' ע\"כ. ולפ\"ז נראה דמש\"כ המחבר לעיל דצריך לחבר האתרוג ללולב ולנענע בשניהם יחד צריך ג\"כ שיהי' מעט רווח ביניכם: :
כתב בסדה\"י צריך כל אדם להשתדל בעבודה הזאת ואל תהי קלה בעיניו שאחר שיש בה יחוד השי\"ת ואהבתו ראוי להחזיק בה ואל יסמוך לומר עם הקהל אני נוטל כי היא סמיכה של הבל כי לא נתקן לולב לקהל אלא שיטול אותו מי שאין לאל ידו משגת לקנות לולב לעצמו או שבא מן הדרך או שאירעו איזה אונס ולא קנה לו לולב ואתרוג תנאי ב\"ד הוא שיועיל לו נטילתו בלולב הקהל אבל מי שבידו ספק לקנות ולחבב המצוה ולהדר אותה לא ידחה אותה מעליו שהיא גדולה במאד מאד בכמות ובאיכות ומגיע לו תועלת רב אם לנפשו אם לגופו אם לכל אנשי ביתו שניצולים מכל צרה ומכל גזירה רעה אם עושה אותו כתקנה. ועוד אעפ\"י שיטול לולב הקהל לא יוכל לנענע אלא פעם א' לצאת י\"ח מצוה אבל הנענועים האחרים בג' מקומות מן ההלל ולהקיף בו בזמן ההושענות איך יעשה:
ואם הוא במקום שהאתרוגים אינם נמצאים גם הלולבים באים מארץ מרחקים ואינו יכול להשיג דבר שיצא בו י\"ח מפני שדמיו יקרים ואין ידו משגת יקנה מן הבא בידו ד' מינים הללו להיותם בידו בשעת ההלל ויברך על אותו שנבחר לקהל ובו יצא י\"ח ומה שיש בידו יהיה לחבוב המצוה וליחד ש\"ש מן הבא בידו וצדקה יחשב לו עכ\"ל ע\"ש. וע\"ל בהשמטה לסעי' רנ\"ו:
ובספר עמק ברכה כתב בשם התוס' דמה שאמז\"ל בפ' רבי עקיבא למה נמשלו ישראל לתפוח לומר לך מה תפוח זה פריו קודם לעליו אף ישראל הקדימו נעשה לנשמע. תפוח היינו אתרוג כי כיון שדר משנה לשנה ואחר שנה נושרין עליו של אשתקד ובאין עלין אחרים הוי פריו קודם לאותן עליו. וריח אפך כתפוחים מתרגמי' כריח אתרוגא עכ\"ל התוס':" + ], + [ + "טעם. שהקפידה התורה על אתרוג שכתוב בו פרי עץ הדר מה שלא כתבה הדר בשאר מינים. כי הנה אמרו ז\"ל אתרוג דומה ללב. והלב עיקר כל האברים כי כל העשר מדות שבאדם הכל מלב כידוע וכן כל העשיות תלוי בלב כמו שאומרים העולם הלב אינו מניח לו לעשות דבר זה וכדומה בכל הדברים. לכן רחמנא לבא בעי כי כולל הכל. ולכן הקפידה תורה על אתרוג שיהי' הדר כי העינים ושפתים ששאר מינים רומזים עליהם ג\"כ עיקר הנהגתם ע\"י הלב. זרע קודש להרב הצדיק הקדוש מראפטשיץ זצוק\"ל:", + "קונטרס אחרון
ג\"כ עיקר המדקדק יאחז הלולב בידו כשנכנס מביתו לביהכ\"נ גם בשעת התפלה וכן יחזירו לביתו כדי לחבב המצוה דבירושלים הי' מחבבים המצוה שכל היום היו לולבן בידן כדאי' פ' לולב הגזול דף מ\"א. עי' מטה משה אות תתקמ\"ט:" + ], + [ + "טעם. שיקח כ\"א מישראל לולב אחד ואתרוג אחד וג' בדי הדס ושני בדי ערבה. שכן דרשו (סוכה דף ל\"ד) מן הפסוקים מדכתיב כפות תמרים בלא וי\"ו משמע כפת תמרים אחד דהיינו לולב אחד. ופרי עץ הדר ג\"כ פרי אחד משמע. וענף עץ עבות שלשה תיבות מדלא כתיב וענף עבות או עץ עבות ה\"ק ענף אחד עץ אחד עבות אחד הרי שלשה וערבי לשון רבים ומיעוט רבים שנים. עי' לבוש סי' תרנ\"א סעי' א':", + "קונטרס אחרון
לולב אחד ואתרוג אחד.*טעם לקיחת אתרוג. לפי שעץ הדעת שאכל אדה\"ר אתרוג הי' לכן בא אתרוג לכפרה ולמאן דאמר חיטה הי' בא מצה לתקן חטא אדם הראשון. ולמאן דאמר סחטה ענבים ונתנה לו באו יין של קידוש והבדלה לכפר עליו. ולמאן דאמר תאנה היה תאנים באים בבכורים לכפר עליו. עי' מדרש תלפיות אות א': בס' ארחות חיים סימן תרס\"ב כתב בשס ס' מועד לכל חי שכתב וז\"ל ביום ב' יזהר שלא יטול לולב אחר שלא נטל בראשון אלא הב' ימים יקח לולב אחד בשביל שלא יכנס בספק ברכת שהחיינו. ובשם בעהמ\"ח ס' אברהם במחזה כתב שהי' אומר משם המקובלים שצריך ליזהר לילך לביהכ\"נ שהלך ביום ראשון של סוכות וסבב ההקפה עם הלולב את התיבה בקריאת ההושענות לילך שם כל שבעת הימים להקיף את התיבה ולומר ס' ההושענות ע\"ש:
ועי' בזכל\"א ח\"ג ערך לולב שכתב בשם הרמב\"ן דכל הארבע מינים נפסלו אם נכבשו במים מעל\"ע. ועי' חת\"ס יו\"ד סס\"י פ\"א שהי' נוהג בלולב ומיניו בשבת שבתוך החג להסירו מן המים ע\"י עכו\"ם בסוף היום כדי שלא יהי' כבושים ויופסלו ע\"ש. ובספר ארחות חיים סי' תרמ\"ח אות כ\"ג כתב בשם שו\"ת שאילת שלום מהד\"ת סי' רל\"ב אחר שהביא דברי הרמב\"ן שהובא בב\"י סי' תרמ\"ה שהדס וערבה שכבשן או שלקן פסולים כתב שם דלהכי לא נזכר בש\"ס וגם בש\"ע מזה מרוב פשיטתו כי הדס וערבה אם נכבשו נופלים עליו וגם המחוברים אינם חיבור וכנפלו דמי ולהכי נראה דבלולב עליו חזקים ולא יפלו בכבישה ע\"ש. וע\"ש בהגהות דכתב ג\"כ דיש ליזהר בערבות שלא ישהו במים מעל\"ע ובשאר ימים יש להקל בכבוש במים מעל\"ע ע\"ש:
ואם הכבישה לא הי' רצופים כ\"ד שעות רק בסירוגין יש להתיר דלא הוי כמבושל. ואפי' רק החליף המים בתוך כ\"ד שעות ג\"כ לא הוי כבוש. שם בשם ח\"א חיו\"ד בערך כבוש ובשם פרמ\"ג:
ובספר נועם מגדים (מקץ) פי' בשם הרב הצדיק הקדוש מוהר\"ר לוי יצחק מברדיטשוב זצוק\"ל מה שדרשו רז\"ל על פסוק ולקחתם לכם ביום הראשון ראשון לחשבון עונות. דהנה בימי התשובה ישראל עושים תשובה מיראה מיראת הדין. וידוע דע\"י תשובה מיראה זדונות נעשים כשגגות. ואח\"כ בהגיע החג הק' ישראל עושים תשובה מאהבה בעוסקם במצות השי\"ת באהבה ושמחה רבה ועי\"כ זדונות נעשים כזכיות וא\"כ יום א' דחג מיקרי ראשון לחשבון עונות שמביאין לחשבון כל העונות ומחפשין אחריהם כדי שיתוספו זכיותיהם כי נעשה זכיות:", + "וג' בדי הדס. בספר מקרי דרדקי פ' אמור כתב וז\"ל אם אין לו הדסים שיהי' מכוונים תלת על תלת כראוי הגם שאינו מברך נטילת לולב. אבל ברכת שהחיינו מברך. וכן עשיתי כמה פעמים שלא הי' לי הדס כרצוני ולא ברכתי ברכת לולב. וברכת שהחיינו אמרתי ע\"ש:" + ], + [ + "טעם. שצריך שיטול אגודת הלולב וההדס והערבה בימין והאתרוג בשמאל*כתב בספר עמק ברכה בשם האבן שועיב וז\"ל שמעתי שיש לאדם להקדים נטילת האתרוג בשמאל (ויטלהו בהיפוך העוקץ למעל' והשושנתא למט' עד אחר הברכ'. וביום ראשון צריך שיהי' מהופך ע\"י שיסיים ג\"כ ברכת שהחיינו) ואח\"כ לולב בימין וכשמניחו או נתנו נותן הלולב תחלה ואח\"כ האתרוג כענין התפילין. וכן הקדים הפסוק פרי עץ הדר כו' וראוי לעשות כדבריו כי כל דבריו דברי קבלה הם ע\"ש. ולכן לא יתננו לחבירו בידו אלא יניחנו ויתן לחבירו האתרוג. עיין מ\"א סימן תרנ\"א סק\"ח ומחצית השקל שם. וע\"ש ס\"ק י\"א וס\"ק י\"ב. ובספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל פסק ג\"כ כהשל'ה. ועי' יד אפרים שם מה שהאריך בזה:
ובספר קיצור של\"ה כתב יש אתרוגים שהמה מורכבים שנוטלים ענף מאילן אתרוג ומרכיב בתוך אילן פאמראנ\"ץ או לימיניש ואותן אתרוגים פסולים ויש סימנים מובהקים על זה כי המורכבים ניכרים כי המה על גופם חלקים ולאתרוגים שאינם מורכבים יש בליטות קטנות בכל גופם. ועוד כי העוקץ של אתרוגים הוא שקוע והמורכבים העוקץ בולט: משום דהאי תלתא מצוה והאי חד מצוה. סוכה דף ל\"א ע\"ב:", + "קונטרס אחרון
העוקץ בולט. בספר לחם מן השמים להגאון הקדוש המקובל מו\"ה יעקב צמח זלה\"ה כתב. הטעם. שאסור להרכיב האילנות וזרעים וכיוצא בזה. לפי שמערב המגולגלים שהם מאילנות מאילן זה לאילן זה וגורם עונש להם:" + ], + [ + "טעם. שאין אוגדין את הלולב אלא במינו. משום דרבי יהודה לטעמיה דאמר לולב צריך אגד ואי מייתי מינא אחרינא הוה חמשה מיני. סוכה דף ל\"ו ע\"ב. ועי' שערי תשובה סי' תרנ\"א ס\"ק ג' דאם שכח להכין עלי לולב וא\"א לו לאגוד בענין אחר יש נוהגים לתלוש בשיניו דאיכא שינוי ופשיטא דלצורך מצוה שרי בכה\"ג ומ\"מ טוב לעשות בצנעא ע\"ש. ועי' פ\"מ סי' תרנ\"א סק\"ג:" + ], + [ + "טעם. שבהרבה מקומות נהגו הצבור וגם הש\"ץ ליטול הלולב ולברך עליו אחר חזרת הש\"ץ תפלת שחרית קודם שיברכו על ההלל. משום שעונת ק\"ש היא קודם הנץ החמה. וזמן נטילת לולב היא מהנץ החמה ואילך שכל דבר שכתוב בו ביום אינו אלא מהנץ החמה ואילך וא\"כ ראוי הוא לקרוא ק\"ש ולהתפלל תחלה ואח\"כ יטול לולב שהרי הגיע זמנו. אבל אם הצבור מתעכבים בזמירות וכבר הנץ החמה. יכול ליטול הלולב ולברך עליו אחר שהגיע זמנו ולהיות מן המקדמין*והנה במ\"ש בספר אשל אברהם סי' תרנ\"א במי שטעה ביום א' והפך האתרוג לכדרך גדולו קודם שבירך שהחיינו ובא ונמלך אם יברך קודם הנענועים או ביום ב' קודם נטילתו נראה דעדיף לברך ביום ב' עכ\"ל. ונראה דטעמו הוא כמ\"ש בסימן רכ\"ה דרק גבי פרי לא יוכל לברך עוד אחר אכילתו כידוע [הערת המדפיס: עי' מ\"א סי' רכ\"ה סק\"ט בשם רדב\"ז וכן הוא בהלק\"ט ח\"א סימן ר\"ל דאם לא בירך בשעת אכילת הפרי שהחיינו שוב אינו מברך גם אם יחזור לאכול מאותו פרי ע\"ש. ובספר ארחות חיים שם אות ז' כתב בשם שו\"ת מהר\"ם שיק או\"ח סימן פ\"ט דאם אכל פרי חדש ושכח לברך שהחיינו אז יש להדר אחר פרי חדש אחר לברך שהחיינו ויכוין לפטור גם זה. וכ\"כ בספר זכור לאברהם ערך ט\"ב. ועי' שערי תשובה סי' תקנ\"א ס\"ק ל\"ח. ועי' לבוש שם סעיף ג' דאם לא בירך באכילה ראשונ' יכול לברך בשניה דהא עדיין לא יצא י\"ח שחלה עליו. ועי' קו\"א לט\"ה לסעיף רי\"א בד\"ה וזו הנכון:] משא\"כ בבגד שיכול לברך על קניית הבגד גם אחר שכבר לבשו כמה פעמים. וא\"כ גם כאן יוכל לברך ביום ב'. ולי נראה דיותר יש לדמות זה למ\"ש הרמ\"א סי' ס\"ו סעיף ב' אם שכח להניח ציצית ותפילין יכול להניח אותם בין הפרקים ולא יברך עליהם עד אחר התפל'. ונראה הטעם כי כל זמן שעודם עליו יכול לברך עליהם. וא\"כ גם כאן כל זמן שהאתרוג בידו קודם הנענועים יכול לברך שהחיינו אפילו אם טעה והפך אותו לכדרך גדולו קודם שבירך שהחיינו. ועי' יד אפרים סי' תרנ\"א במ\"א ס\"ק י\"א: סדה\"י: " + ], + [ + "טעם. שמברכין על נטילת לולב ולא על נטילת אתרוג. הואיל ומינו גבוה מכולם וארבעת המינין שבלולב נקראין כולן בשם לולב. סוכה דף ל\"א ע\"ח:", + "קונטרס אחרון
על נטילת לולב. בליקוטי מהרי\"ל הלכות לולב כתב נשאל מהרי\"ל תינוקת שלא ידעו לברך מה דינם ואמר שינענעו את הלולב ודים ע\"ש. ובמנהגים כ' שבשני ימים הראשונים יתפוס הלולב עם התינוק כשמברך התינוק דתינוק קונה ואינו מקנה וא\"כ הוי כמו שאול לכן יתפוס עמו ע\"ש. ועי' מ\"א סי' תרנ\"ח סק\"ט:
ובענין אם מותר לשתות קאוו\"ע קודם שיטול האתרוג. הכל לפי מה שהוא אדם דאם מצטער ואינו עושה לתענוג ולא יוכל להשיג בנקל האתרוג אזי המקיל לא הפסיד. שו\"ת השיב משה ח\"א סי' י\"ט:
ובספר שדי חמד דף י\"א אות כ\"ב כתב ג\"כ דראוי לכל ירא שמים לחבב המצוה שלא להקדים לה דבר וחלשים שאי אפשר להם להמתין וגם א\"א להם להתפלל בביתם עד אחר ההלל מותרים לשתות ולטעום דבר מועט אבל לא פת. וכן כתב הרוקח סי' שנ\"ו שחסידים הראשונים הי' מתענים על מצוה חביבה כגון לולב ושאר מצות ע\"כ. משמע דאף אם כבר התפלל ולא השיג לולב בעת התפלה נכון שלא לטעום דבר משום חבוב מצוה. ועי' מ\"א סי' תרנ\"ב סק\"ד. וע\"ל בהשמטה לסעי' תשט\"ו בד\"ה ובספר:" + ], + [ + "טעם. שמנענעין בהודו תחלה וסוף ובאנא ה' הושיעה נא. משום שנאמר (דברי הימים ט\"ז) אז ירננו עצי היער לפני ה' וגו' וכתיב בתרי' הודו לה' כי טוב כי לעולם חסדו ואמרו הושיענו כלומר ירננו בעצי היער כאשר יצאו מלפני ה' זכאין כשבא לשפוט את הארץ ובמה ירננו בהודו ובהושיענו. אבודרהם. ועיין תוס' סוכה דף ל\"ז ע\"ב בד\"ה בהודו:", + "קונטרס אחרון
בהודו ובהושיענו. בספר אשל אברהם סי' תרנ\"א כתב דלא שייך חשש אגודות במנהג דנענועים דלולב שיש נוהגים בזה בסדר שכתבו משם האריז\"ל. כי במנהג לא שייך אגודות. וכן במה שכתב הבאה\"ט שקצת נוהגים שלא לנענע רק בהודו תחלה פ\"א ובסוף פ\"א וקצת נוהגים שהחזן מנענע ב\"פ בהודו. ובהודו בסוף ב\"פ. אם קצת נוהגים כן וקצת כמ\"ש בכנה\"ג ע\"ה לא שייך גם כן בזה חשש אגודות כו' ע\"ש:
וכשמנענע לצד מערב אל יהפך פניו למערב רק יהי' בכל הנענועין פניו למזרח וירים הלולב על כתפו למערב מאחוריו. קיצור של\"ה. ובענין הנענועין נוהגין. דרום צפון. מזרח מעלה מטה. מערב. (האריז\"ל). וקצת נוהגין. מזרח. דרום. מערב. צפון. מעלה. מטה:" + ], + [ + "טעם. שמנענעין באנא ה' הושיעה נא ולא באנא ה' הצליחה נא. מפני שהנענע הוא לעצור רוחות רעות וטללים רעים ולגעור בשטן לפיכך צריך לנענעו על תפלת אנא ה' הושיעה נא כלומר הושיענו מאלו הניזקין אבל באנא ה' הצליחה נא ליכא למימר האי טעמא. שם:" + ], + [ + "עוד טעם. מפני ששניהם הם פסוק אחד ואין מנענעין בפסוק אחד שני פעמים. והטעם. שאנו מנענעין הלולב. להודיע כי נצחנו את כל המקטריגין עלינו כדרך המלכים הנוצחין ותופסין העיירות לוקחין הרומח ואות המלכות תלוי עליו ועולין על ראש המגדל ומוליכין ומביאים לכל רוח להודיע כי המלך נצח את הכל. שם:" + ], + [ + "עוד טעם. שמנענעין באנא ה' הושיעה נא ולא באנא ה' הצליחה נא. כי בחי' הושיעה קאי אמדרגת הנוטים לפעלות בבחי' הי' לך לעזרנו ובחי' הצליחה הוא בחי' בטחון בשב ואל תעשה דידן כמאמר המע\"ה אני ישן על מטתי והשי\"ת ילחם לנו. ולזה אנו מורים בחי' שב ואל תעשה באנא הצליחה. אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סימן תרנ\"א:" + ], + [ + "טעם. שאנו מנענעין בלולב בכל נענוע ג' נענועין קטנים. כדי להמשיך מג' מוחין שמשם המשיכו האבות כו'. וכתוב בספרים שגם בנענוע הלולב למטה לא ישפיל ראש הלולב רק יהי' ראשו למעלה להיות דוגמת הצינור ע\"ד סולם מוצב ארצה וראשו מגיע השמימה. זרע קודש:" + ], + [ + "טעם. שנוהגין להקיף המגדל פעם אחת בכל יום ומניחים הס\"ת על התיבה כשמקיפין אותו. משום שמחה. וביום השביעי מקיפין ז' פעמים. זכר למקדש שהי' סובבים את המזבח בלולב וערבה ז' פעמים. משום שמחת החג שנקרא זמן שמחה. לבוש סי' תר\"ס סעיף ב'. וטעם. למה ז' פעמים דוקא. זכר ליריחו שסבבוהו ז' פעמים כשכבשוה ואסמכוה אקראי וז\"ל אסובבה שנים במסורה. אקומה נא ואסובבה בעיר ואידך ואסובבה את מזבחך י\"י כלומר כנגד שסבבתי את העיר ז' פעמים והוא יריחו ואסובבה ג\"כ מזבחך ז\"פ. וטעם. שלא תקנו ליטול את הערבה כל ז' כמו שתקנו בלולב. משום דלולב אית ליה עיקר מן התורה בגבולין שהרי יום ראשון מן התורה הוא אפילו בגבולין עבדינן ליה זכר למקדש אף בגבולין כל שבעה. ערבה דלית לה עיקר מן התורה בגבולין כלל לא עבדינן לה זכר למקדש בגבולין כל שבעה אלא יום אחד. סוכה דף מ\"ד ע\"א. ועי' לבוש סימן תרס\"ד סעיף י\"א ועי' מטה משה סימן תתקס\"ב וז\"ל לפי שכתוב במלכים אצל יריחו אם יהיה טל ומטר כי אם לפי דברי מכלל שבשביל טל ומטר צריך להקיף כמו ביריחו. ולמה ערבה בהושענא רבה לפי שהערבה גדילה על המים ואז נדונים על המים ע\"ש:", + "קונטרס אחרון
מקיפין ז' פעמים. ומי שהוא אבל י\"א דאינו מקיף והמקיף לא הפסיד. ושכר מצוה בידו. ח\"א כלל קמ\"ח סעי' י\"ט. ועי' ט\"ז סי' תר\"ס סק\"ב שכתב הטעם שכל המקיפים הם כשלוחים של שאר הקהל וכיון שמדה\"ד מתוחה נגד האבל ע\"כ לא נכון להיות ש\"ץ משמע דדוקא להיות ש\"ץ אינו מקיף אבל בתוך שאר הציבור יכול להקיף:" + ], + [ + "טעם. שאוחז ס\"ת בידו על התיבה. כי הס\"ת מכפרת עלינו כמזבח. פ\"מ סי' תר\"ס ס\"ק א':" + ], + [ + "טעם. למנהג שמסדרין ההושענות כסדר שהם כתובים דהיינו אם חל יום ראשון של סוכות ביום ב' אומרים זה הסדר. ואם ביום ג' זה הסדר וכן כולם. כלל זה נקוט בידך לעולם אומרים ביום א' למען אמיתך. וביום ב' אבן שתיה אם חל בחול. אמת חותמו של הקב\"ה. אבן שתיה בית המקדש. אערוך שועי אומרים לעולם ביום ראשון דחה\"מ כיון שכתוב בו גליתי בצום פשעי ע\"כ ראוי להסמיכו ליום הכפורים. אלא שאין אומרים אותו ביו\"ט או בשבת דהוי כמו תחנה לכן אומרים אותו ביום א' דחוה\"מ. אדון המושיע אומרים לעולם ביום ד' דחוה\"מ דהיינו יום ששי של חג לא קודם. משום דעיקרו מתוקן על המטר ומטר בחג סימן קללה לכן א\"א אותו עד יום ששי שהוא סוף החג ויום קודם הושענא רבה. אע\"ג שהמים הם סימן קללה בחג מ\"מ כיון שכבר עברו כמעט כל ימי החג חוץ מיום אחד לית לן בה. ועוד שמקריאת פ' הקרבנות של יום הששי דרשו חז\"ל רמז לניסוך המים והיין דכתיב בי' ונסכיה ביו\"ד רבים משמע ניסוך מים וניסוך היין:", + "ואם חל יום א' בשבת אז נדחה למען אמיתך מיום א' ואומרים אותה ביו\"ט שני והי' ראוי לומר ביום א' דחוה\"מ אבן שתיה. מה שהי' ראוי לומר ביום שני של יו\"ט אלא שרצו לומר ביום א' דחוה\"מ אערוך שועי. דכתיב בי' גליתי בצום פשעי. כדי להסמיכו ליה\"כ מה שאפשר לכן אומרים אבן שתיה ביום ב' דחוה\"מ: ", + "ואם חל יום ששי בשבת. ר\"ל שחל יום א' דסוכות ביום ב' אז אומרים ביום ששי שהיא שבת אום נצורה. ואדון המושיע שהי' ראוי לומר ביום ששי נדחה לגמרי להא למחר הושענא רבה. וכשחל יום א' דסוכות ביום ה' אז בשני יו\"ט אומרים למען אמיתך. ואבן שתיה כתיקון. וביום א' דחוה\"מ ראוי לומר אערוך שועי. ולפי שהוא שבת אומרים אום נצורה. ולמחרתו שהוא ב' דחוה\"מ אומרים אערוך שועי:", + "וזה סדר אמירתן כשחל יום א' דסוכות ביום ב'. סדרן למען אמיתך. אבן שתיה. אערוך שועי. אום אני חומה. אל למושעות. אום נצורה. וכשחל יום א' דסוכות ביום ג'. סדרן למען אמיתך. אבן שתיה. אערוך שועי. אום אני חומה.*ובהרבה סידורים ובלבושי שרד סי' תרס\"ג נרשם כשחל יום א' דסוכות ביום ג' שאומרים ביום ב' דחוה\"מ אל למושעות. ופי' אני והו. מי שאני והוא בצרה. על דהך עמו אנכי בצרה הושיעה נא. ר\"ע מברטנורה סוכה פ\"ד משנה ה': אום נצורה. אדון המושיע. וכשחל יום א' דסוכות ביום ה' סדרן למען אמיתך. אבן שתיה. אום נצורה. אערוך שועי. אל למושעות. אדון המושיע. וכשחל יום א' בשבת. סדרן אום נצורה. למען אמיתך. אערוך שועי. אבן שתיה. אל למושעות. אדון המושיע. עיין לבוש סימן תרס\"ג ומחצית השקל וא\"ר שם:" + ], + [ + "טעם. למנהג אבותינו אחר שגומרין מצות הלולב בהלל והושענות והקפות מסירין הלולב מידן ומכריזין בקול רם למען דעת כל עמי הארץ כי ה' הוא האלהים אין עוד. ונראה לומר טעם ע\"פ מ\"ש בפרש' שופטים כי ימצא בקרבך כו' וילך ויעבוד אלהים אחרים וכו' ולשמש או לירח או לכל צבא השמים אשר לא צויתי*ובספר ישמח משה (נח) כתב וז\"ל כי גם במלכות ב\"ו הנימוס הכובע של בני חילא שהחותם של המלך עליו לא יזיזנו מפני כל כמו שהדרך בארצות אדום לפרוק הכובע לפני השרים דא\"כ הוא מבזה חותמו של המלך. וא\"כ לפ\"ז אדם שנברא בצלם אלקים איך יבזה צלמו להשתחוות לפני איזה נברא מצבא השמים א\"כ הרי הוא מבזה צלמו צלם אלקים והיינו צורתו האנושות שהיא חלק אלקי ממעל איכה יעבדנו לא' מנבראיו ית' ויתעלה עכ\"ל:
ובספר אמרות טהורות פי' הפסוק כי אראה שמיך מעשה אצבעותיך ירח יכוכבים אשר כוננת. מה אנוש כי תזכרנו ובן אדם כי תפקדנו. מלשון ציוי כי הקשה לו על מה פקדת את האדם לבלתי ישתחוה לשמש וירח ומזלות ולא אמרינן אדרבא מחמת גדלות העבד ניכר גדולת רבו. לזה אמר ותחסרהו מעט מאלקים ר\"ל שהיא קרוב למדריגת אלקים כי נשמתו הוא חלק אלקי ממעל וגם וכבוד והדר תעטרהו שנברא בצלם אלקים לזה אסר לן רחמנא להשתחוות ולהכניע למשרתים החמה ומזלות: הנה תיבות אשר לא צויתי אינו מובן ויש בזה מקום ח\"ו לטענות האפיקורסים. ונראה לבאר דהנה ראוי להתבונן למה יהי' באיסור לכבד ולעבוד לכוכבי השמים וכסיליהן הלא זה מכבוד המלך שעובדין ומכבדין את שריו ועבדיו. משום דהן אמת שמחויבין לכבד את שרי המלך בביתן ובהיכלותיהן מקום שאין שם המלך בכבודו ובעצמו. אבל העובד את שר המלך בהיכל המלך הנה נתחייב ראשו הלא תראה אוריה החתי על שאמר בפני דוד ואדוני יואב נתחייב כידוע ולפ\"ז השי\"ת אשר מלא כל הארץ כבודו ולית אתר פנוי מיני' מי שמכבד ועובד איזה דבר חוץ מכבודו ית\"ש הלא הוא כפירה גמורה. ומה שאנו מכבדין את המצות היינו תשמישי המצות מחבבין ומנשקין אותן הלא הוא בפני המלך ובהיכלו. משום דכיון דזה מצוה שנצטוינו מפי ית\"ש הנה אמר ונעשה רצונו א\"כ רצונו כביכול מלובש בהמצוה. וז\"ש הכתוב או לכל צבא השמים אשר לא צויתי. ע\"כ מנהג אבותינו תורה היא כאשר אנחנו משתעשעין ומכבדין את מצות ד' מיני\"ן אשר נתן לנו השי\"ת באהבה ובזמן שמחתינו הנה לא יעלה על לב איש ח\"ו שמותר לעבוד איזה דבר זולת הבורא ית\"ש חלילה חלילה להעלות זה על לב רק מה שאנו מכבדין את המצות על כי כח המצוה ב\"ה מלובש בה והוא אשר קדשנו במצותיו וצונו ע\"ז ע\"כ בגמר המצוה אנו מכריזין ואומרין למען דעת כל עמי הארץ כי הוי' הוא האלהים אין עוד. בני יששכר. ועי' לעיל סעיף שנ\"ו:", + "קונטרס אחרון
הלא הוא כו' גמורה. ובספר ישמח משה (נח) פי' בשם מהרי\"ט הפסוק לא יהי' לך אלהים אחרים על פני. כי טעות דור אנוש הי' לעבוד לצבא השמים באמרם כי מגדולת עבד ניכר גדולת רבו וחשבו כי זה כבודו ית' אבל הוא טעות. כי אין חולקין לעבד כבוד במקום רבו ובפני רבו. רק שלא בפני רבו. וכמו שמצינו דאורי' מורד במלכות הוי משום דאמר בפני דוד ואדוני יואב. והנה אצל השי\"ת הוי הכל בפניו ואסור ליתן כבודו לאחר. וזה אמרו ית' לא יהי' לך אלהים אחרים. ושמא תאמר מגדולת עבד ניכר גדולת רבו לזה אמר על פני. ר\"ל כי הכל הוא בפני ולא שייך זאת.
ובפ' וירא כ' בשם הקדמונים שהקשו על מה שכ' בפסוק וישא עיניו וירא והנה שלשה אנשים נצבים עליו כו' וישתחו ארצה. וכן ביהושע כתיב וירא והנה איש עומד לנגדו כו' ויאמר לא כי אני שר צבא ה' ויפול יהושע על פניו ארצה וישתחו. האיך השתחוו למלאך הא כתיב לא תשתחוה להם. ואף שלא לשם אלקות מ\"מ הוא בגדר ע\"ז. ותי' דכשמתלבשים המלאכים בדמות אדם שרי. וכתב שם וכן מצאתי בס' הקנה בענין א' שהשתחוה לאליהו מה\"ט להדי':" + ], + [ + "טעם. שאין מברכין זמן ביום שני על הלולב. דממ\"נ יצא בזמן שאמר ביום ראשון אף אם הוא חול דלא גרע מאלו אמרו בשעת עשיית הלולב שיצא. ול\"ד לקידוש שאומר בליל ב' זמן שאותו הוא בשביל היום ולא בשביל הסוכה. טור סי' תרס\"ב. ואע\"ג שגבי שופר אומרים זמן גם בשני. ש\"ה דלפעמים עיקר הקדושה ביום ב' דאף בזמן ב\"ה פעמים היו עושים ב' ימים אע\"פ שלא הי' שם ספק שיום ב' הי' עיקר והי' גומרין יום ראשון בקדושה שלא יזלזלו בו לשנה הבאה. ט\"ז שם ס\"ק א'. ועי' לעיל סעי' תשכ\"ט:" + ], + [ + "עוד טעם. דזמן ליל ר\"ה מדרבנן משום דאבעי לן אי ר\"ה וי\"כ הוי כרגלים ולא אפשיטא לכן אין פוטר את השופר מלברך זמן אבל זמן ליל חג הסוכות דאוריי' לכן פוטר הלולב מלברך זמן. מטה משה סימן תתקנ\"ג:" + ], + [ + "טעם. שאין מוציאין בכל יום מימות חול המועד של סוכות שני ספרים כמו בחו\"מ של פסח. מפני שבפסח יש שם פרשיות הרבה מענין המועד אבל בסוכות אין שם פרשה מענין המועד אלא הקרבנות בלבד. אבודרהם:" + ], + [ + "טעם. שאנו קורין ליום גמר החתימה יום הושענא רבה וכן מה שאנחנו מתפללין בימים הללו בלשון הושענא. דהכוונה הוא הוש\"ע נ\"א היינו הושיע לנו לקבל צעקתינו בנ\"א ימים מן ר\"ח אלול עד היום ההוא וג\"כ הוש\"ע נ\"א תושיע לנו ביום הנ\"א יום גמר החתימה מסירת הפתקין לטובה ולרחמים ולחיים ולשלום ולגאולה שלימה לישראל אמן. בני יששכר. ואומרים מזמורים של שבת ג\"כ*ועיין פרמ\"ג סימן תרס\"ד דאומרים מזמור שיר ליום השבת ג\"כ כקורא בתורה ותהלים. ועי' אשל אברהם שם דנכון לומר משל'ה וה' מלך בהו\"ר קודם ברוך שאמר ואחר ברוך שאמר יאמר מזמור לתודה וכן נכון ע\"ש: שיש בו קדושה יותר משאר הימים ואין אומרים נשמת שאין הנשמה מתאמצת בשמחת יום זה כמו בשאר י\"ט גמור. לבוש סימן תרס\"ד סעיף א':", + "קונטרס אחרון
הושענא רבה. ונוהגין ללבוש הקיטל כמו ביו\"כ. לפי שבחג נדונין על המים. עי' או\"ח סי' תרס\"ד ורמ\"א שם:", + "ואין אומרים נשמת. ויש מקומות שאומרים נשמת וכן יש מקומות שאומרים בכל הקדישים לעלא ולעלא. ובשעת הוצאת ס\"ת אומרים ה' ה' ג\"פ ואח\"כ רבש\"ע הכתוב בסידורים לאומרו בר\"ה ויוה\"כ ויש נוהגין לומר הרבש\"ע שאומרים לשלש רגלים. ובספר ארחות תייס סי' תרס\"ד אות א' כתב בשם תפ\"ש על הרא\"ש סופ\"ק דברכות שמהר\"ם הי' נוהג לומר בהושע\"ר המלך הקדוש. והמלך המשפט:
ובסי' תרס\"ג אות ב' כתב בשם שו\"מ רביעאה ח\"ב סי' ק\"ח אם התפלל מוסף וטעה והזכיר קרבנות של יום אחר צריך לחזור ולהתפלל אף דבלא הזכיר כלל יצא ועל מה שכתב הפרמ\"ג בא\"א סק\"ב דאם קרא במפטיר שבת חוה\"מ רק וביום השני ובירך יחזור ויקרא וביום השלישי בלא ברכה. כתב שם דליתא דהמ\"א סי' קל\"ז והא\"ר פסקו דאם חיסר חובת היום מברך שנית ודוקא בקרא חובת היום ודילג וביום השני שהוא רק משום ספיקא דיומא קורא שנית בלא ברכה כו' ע\"ש:
ובשו\"ת מהר\"ם לובלין סי' פ\"ה כתב שכן אירע פה ק\"ק לבוב והורה שצריך לחזור לפתוח הס\"ת ולקרות וביום השלישי בלא ברכה. וסיים והמורה לחזור ולברך לפניה ולאחריה ולקרות לא הפסיד ואין בזה חשש ברכה לבטלה:", + "מזמור שיר ליום השבת. והטעם. שאומרים בהו\"ר משל\"ה עפ\"י מה דאמרו במ\"ר בראשית פכ\"ב דאמר אדה\"ר כ\"כ גדול כח התשובה מיד פתח ואמר מזמור שיר ליום השבת וא\"כ ראוי לאמרו בהו\"ר. בשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל:" + ], + [ + "טעם. שנקראים הושענא.*בהגהות מנהגים כתב למה נקרא הוא הושענא רבה. אמר הקב\"ה לאברהם אני יחיד ואתה יחיד אתן לבניך יום המיוחד לכפר בו עונותיהם וזהו הושענא רבה. ותשמישי קדוש' נגנזין ותשמישי מצוה נזרקין. והושענות שבלולב וכיוצא בה אסור לפסוע עליהם ואע\"פ שנזרקות שם בשם א\"ז הג\"ה בפרק בני העיר: משום שמנענעים אותם בשעה שאומרים הושענות. עטרת זקנים סימן כ\"א. וע\"ל סעיף תתפ\"ג:", + "קונטרס אחרון
שנקראים הושענא.*בספר זכרון טוב כתב דבליל הו\"ר לאחר תהלים הי' רגיל הרב הצדיק הקדוש מהר\"י מנעסכאיז זצוק\"ל לחלק חתיכות לולב לאיגוד ההושענא לכל הנכנסים לפניו. והי' זה בהידור גדול' ובדביקות נפלאה. ובהבטה על כאו\"א בפרטיות. וגם הי' עושה בעצמו את אגודת ההושענא שלו בתוך הסוכה: בש\"ע האריז\"ל כתב וז\"ל לעשות ההושענא תקח ה' בדים של ערבה ותזהר מאד שלא תחברם עם הלולב כלל כמו שעושין קצת עמי הארץ ולא תטלם בידך רק אחר שאמר הקדיש תתקבל קחם בידך אחר שכבר הונח הלולב מידך וגמרת מצותו אח\"כ קחם בידך ותכה בהם ה\"פ על הקרקע:", + "בשעה שאומרים הושענות.*בספר תפלה למשה פי' למען פארך. פאר זו תפילין כנודע ובתפילין דמארי עלמא כתיב ומי כעמך ישראל. וזהו הושענא למען פארך התפילין שלך דמשתבחי בשבתא דישראל:
ובספר באר משה (להושענא רבה) פי' הושע נא טוענת עולך. שיש בקרב ישראל צדיקים גמורים אמיתיים שאינם חוששים כלל לצער עצמם ולא מקפידים כלל על צער הנוגע אליהם. אך שהם טועני\"ם עול\"ך וצועקים בכל נפשם ומאודם על עול\"ך. שהוא העול והגלות השכינה הקדושה כביכול: בספר בוצינא דנהורא פי' הושענא מריטת לחי. היינו ישראל וואס רייסין זיך לחי עולמים*בספר בני יששכר פי' כבושה בגולה לומדת יראתך. ע\"ד שאמרו תלמידי הבעש\" דכל מה שיארע להאדם יעלה בכוונתו להשי\"ת. אם רואה דבר הנאהב יבין שמזכירין לו מדת אהבה. ויעלה זאת במחשבתו לאהבת השי\"ת וידבק באהבתו ית\"ש ותתבטל אהבה החיצונית. ויעלה את הנה\"ק אשר בתוך האהבה החיצונית מניצוצי השבירה להשי\"ת:
וכן ברואה דבר מאויים. היינו ברואה איזה עכו\"ם או איזה סרדיוט וכיוצא המאיים עליו יבין וילמד עי\"ז יראתו ית\"ש ויעלה זאת למדת היראה וגבורה. וזהו הפי' כבושה בגולה. מה שכנס\"י הקדושה היא בגולה. ויש להם בכל פעם אימה ופחד מן העכו\"ם הכובשים ודוחקים אותם. עי\"ז לומדת יראתך:
ובספר קרבן עני כתב שמעתי מפי איש נאמן ששמע מפי הרב הצדיק הקדוש מקאזניץ זצוק\"ל כאשר אמר הפיוט אום אני חומה והגיע לתיבת סובלת סבלך אמר גלוי וידוע לפניך רבון דעלמא כולא שאני יודע ייחוד אחד שאם הייתי רוצה הי' מוכרח משיח צדקינו לבוא. אך סובלת סבלך אם אתה סובל גם אני סובל:
ובספר המאור הגדול פי' בשם הרב הצדיק הקדוש מראפטשיץ זצוק\"ל כל שיח תדשא ותושיע. כי אם האדם זוכה אז פועל אפי' בלא תפלה אלא מדבר דברים בעלמא בינו לחבירו ואומר האיש הזה צריך לרפואה נתרפא תיכף. וכן כל מה שאומר פועל בדברים בעלמא בלי שום תפלה. וז\"ש כל שיח אפי' שיחה בעלמא כדרך ב\"א יהא עושה פירות ותדשא ותושיע. ועי' ליקוטים סעי' ס\"ב בהשמטה בד\"ה ובספר:
ובספר זרע קודש מהרב הצדיק הקדוש הנ\"ל פי' הושע נא עננים מלהמניע. שלא ימנע יתברך שמו מלענות אותנו:*בספר דברי יחזקאל להרב הצדיק הקדוש משינאווע זצוק\"ל פי' דלותי ולי יהושע עפ\"י המדרש (וישלח פ' ע\"ה) אמר לו הקב\"ה דוד בני אפי' את מקימני כמה פעמים איני קם. ואימתי אני קם לכשתראה עניים נשדדים ואביונים נאנקים. וכעת אין לנו שום זכות לבקשך כי נשארנו ריקם רק זאת שדלונו מאד ולכן הושענא:
הושע נא שלש שעות וכו' ע\"ד אמרם ז\"ל (שבת כ\"ט) אברהם אמר וכו'. יצחק אמר כמה שנין וכו' פלגא עלי ופלגא עלך וכו'. הנה אם נחלק הימים בפרוטרוט עד\"ז פלגא דשינתא נשאר י\"ב שעות פלגא דמיכלא ומשתייא ודבה\"כ נשאר ששה שעות פלגא על הקב\"ה. היינו שלש שעות*ויש לפרש עפ\"י מה שכתב בש\"ע האריז\"ל כי אין יכולת להשהות המוחין יותר מג' שעות. ולזה חסידים הראשונים היו שוהים שעה אחת קודם התפלה ואחד בתפלה ושעה א' אחר התפלה. והם ג' שעות לבד להשהות המוחין. וזה שאנו מתפללים הושענא שלש שעות. שיושיענו שנוכל להשהות המוחין ולכוון בהשלש שעות:
ובספר תולדות אהרן להרב הצדיק הקדוש מוהר\"ר אהרן מגיד משרים דק\"ק זיטאמיר זצוק\"ל (האזינו) כתב וז\"ל צריך האדם שיהי' מחשבתו דבוקה בו יתברך אע\"פ שאין לו כח לעשות איזה מצוה או ללמוד תורה אעפ\"כ המחשבה תהי' תמיד בדביקות. לפי שהבורא ב\"ה מנהיג העולם בשמו הגדול ברוך הוא שיש י\"ב צרופי הוי\"ה. וי\"ב צרופי אדנ\"י. ומנהיג היום שיש בו י\"ב שעות בי\"ב צרופי הוי\"ה. וי\"ב שעות הלילה מנהיג אותם ע\"י י\"ב צרופי אדנ\"י. נמצא בכל שעה מהשעות יש בו צרוף משמו הגדול ב\"ה לכן צריך שיראה הגם שאינו יכול לעבוד את הבורא בעובדא עכ\"פ יהי' דבוק להבורא במחשבה. הגם שצריך אדם לישן כמה שעות. אך במה שקורא ק\"ש שעה\"מ בזה הוא מקיים אותן הצרופים של שעות השינה. וכן אלו השעות שצריך לאכול אע\"פ שאין אנו יודעים כוונות וסודות האכילה אעפ\"כ כשאנו מברכים הברכות כתיקונם. היינו ענ\"י והמוציא בזה מקיים אותן הצרופים של שעת אכילה. וע\"ל בהשמטה לסעיף תשל\"ג בד\"ה ובס' ח\"א: . בשם הרב הצדיק הקדוש מוהר\"ר חיים קראסנער זצוק\"ל:
חנון בידם מעבידים. כי בר\"ה ויוה\"כ אנו עובדים את השי\"ת בפה ולשון. שמרבים תפלות ותחנונים. ובסוכות אנו עובדים את השי\"ת בידים בלקיחת אתרוג ולולב. וזהו חנון בידם מעבידים עובדים את מלך חנון בידים. בוצינא דנהורא: " + ], + [ + "טעם. שבליל הושענא רבה ניעורין כל הלילה ואומרים כל ספרי תהלים. מצד שהוא אושפיזא דדוד המלך ע\"ה ודוד הי' ניעור ולא הי' ישן רק שיתין נשמי ואמר שירות ותשבחות. לזה אנו מעוררים מדה שלו. מחזה אברהם קונטרס חזון למועד:" + ], + [ + "טעם. כשמוציאים כל הספרי תורה מהיכל בהו\"ר ובשמחת תורה מעמידין נר בהיכל. משום שנר מצוה ותורה אור*ועי' ט\"ז סימן קנ\"ד ס\"ק ז' דלא יפה עושים קצת שביום הו\"ר שמוציאין כל ס\"ת ושמים שם נר אלא שי\"ל כיון שעושין כן לכבוד התור' לסימן תור' אור דהיינו רמז בזה כשאין שם ס\"ת צריך לאור הנר אבל אין זה מספיק כיון שיש איסור להוריד הקדוש' של הארון ע\"ש. ועי' שערי תשוב' סימן מ' ס\"ק ה' שיש שעושים במקום המיוחד לישיבתם תחת הספסל תיבה קטנ' להצניע שם טלית ותפילין ויושבים על הספסל שיש להתיר רק דיש להחמיר שיהי' גבוה טפח ע\"ש. ועיין קונ\"א לט\"ה בהשמט' לסעיף כ\"ח בד\"ה ובענין: :" + ], + [ + "טעם. שנוהגין להתיר האגודה של הלולב בהושענא רבה. יש סמך לדבר דכתיב כפת חסר וא\"ו לומר ו' ימים יהי' כפות דהיינו באגודה ולא יותר.", + "עוד טעם. משום להרבות שמחה שיש בו יותר שמחה כשמנענעים בלא אגודה וטעם זה עיקר אלא דאסמכוה אקרא זה. לבוש סימן תרס\"ד סעיף א':", + "קונטרס אחרון
ולא יותר. מוצאי יו\"ט יקח הלולב עם מיניו וישמור אותו במקום מיוחד יהי' לו למשמרת יראה אותם ויזכור ויזכה ע\"י להנצל מכל צרה ואל ישליך ויזרוק אותם לאשפה אחר שהם רומזים לענין גדול. סדה\"י. וכן כתב ג\"כ הגאון הקדוש מו\"ה חיד\"א נ\"ע בשם מוהר\"ם דילזאנו דמירושלמי שבת גבי קיטור לולבך משמע שם שהי' נוהגים להצניע לולבם אחר החג בביתם:
ובספר ארחות חיים סי' תרס\"ד כתב בשם ס' יפה ללב דמנהגם ביום הו\"ר אחר התפלה ליקח הלולב כשהוא קשור עם הדס וערבה ולהניחו ע\"ג פתח הבית שהוא ישן בו לשמירה עד הפסח ובער\"פ לוקחין אותו להשליכו מחציתו בבוקר אל תוך שריפת החמץ ומחציתו לתוך התנור שאופין בו המצות של מצוה. והאתרוג עושין אותו מרקחת בצוקער אחר החג להעלותו על השלחן בליל ט\"ו בשבט ר\"ה לאילנות בכלל הפירות שיברכו עליו מאנשי הבית איש או אשה ומ\"ג אם היא הרה ללדת וגם ליתן ממנו למקשה לילד שאומרים שהוא סגולה שתלד בריוח ולא בצער ויצא הולד בר קיימא לחטו\"ל כשאוכלת ממנו באותה שעה ע\"ש:" + ], + [ + "טעם. שנוטלין הקשר מהלולב בהו\"ר. ע\"ד שאומרים ליולדת השי\"ת יתיר אותך מקשרך. כן אנו מתפללים שיתיר השכינה הקדושה כביכול ויהי' ילד יולד לנו בן ניתן לנו. זרע קודש:" + ], + [ + "עוד טעם. ע\"ד הכלה שיוצאת בהינומה וראשה פרועה ואז המנהג לבכות ואח\"כ עושין סעודת חתונה וזהו בחי' שומע. שם:" + ], + [ + "עוד טעם. שנוטלין הקשר מהלולב ונשאר מפורד. לרמוז איך אנו מפוזרים ומפורדים בין העמים. וטעם. שיום הו\"ר נקרא יום הערבה שבו מתערבים כל השמחות. שם:" + ], + [ + "טעם. לחבטת הערבה בארץ. כדי לבער הדין שלא ימצא ולהורידו עד לעפר שלא יהי' עוד בעולם.*כתב הלבוש סימן תרס\"ד סעיף ג' אחר שהקיפו עמה וגמרו ההושענות נוהגין לחבוט אותם על הקרקע או הכלי פעמים או שלש וכל המנהגים הללו שעושין בחג. הם משום שמחה דכתיב ושמחת בחגיך כמו שעשו בו שמחת בית השואבה: תולעת יעקב:" + ], + [ + "טעם. שאין מברכין על הערבה כמו שמברכין על הלולב. לפי שערבה מנהג נביאים הוא ואין לברך על המנהג. ספר התניא סי' פ\"ו. וע\"ל סעיף תל\"ט." + ], + [ + "עוד טעם. לפי שבא לגרש הסט\"א ע\"כ אין מברכין עליה. ע\"ד ולא חפץ בברכה ותרחק ממנו. פע\"ח שער המועדים. ומה\"ט אין לברך על מים אחרונים:", + "קונטרס אחרון
ותרחק ממנו. ובסידור יעב\"ץ כתב בשם האריז\"ל לוקחין ה' בדים ואין קושרין אותה (משום קשר רשעים אינו מהמנין) ולא מחברין אותה אל הלולב:" + ], + [ + "טעם. דבשמיני עצרת נהגו מקצת לאכול בסוכה ואין מברכין על ישיבת'. עיין סוכה דף מ\"ז ע\"א והלכתא מיתב יתבינן ברוכי לא מברכינן. וכתב הרא\"ש הטעם דלא מברכינן דכיון דיום שמיני עצרת הוא אי אפשר לברוכי בסוכה דקשין אהדדי אי יום סוכה הוא לאו שמיני עצרת הוא ואי שמיני עצרת הוא לאו יום סוכה הוא ומשום דספיקא תרוייהו עבדינן לחומרא יתבינן בסוכה ולא מברכינן. וטעם. שיש נוהגין שלא לישב בה בליל ח'. מפני שבלילה צריך לברך זמן ואם אוכל אז בסוכה נמצא אז אכילתו בסוכה סותרת את ברכת זמן ומפני כך סוברים שמה שאמרו בגמ' מיתב יתבינן ביום דוקא אמר שאין אומרים בו זמן. ב\"י סימן תרס\"ח. וטעם. שיש נוהגין שלא לאכול ג\"כ ביום רק מקדשין בסוכה ואוכלין שם מקצת סעודה והשאר אוכלין בבית. משום שכל שבעת ימי החג מתפללים לטללים וי\"ט האחרון מתפללים לגשמים ולכן נפטרים מהסוכה כדי להתפלל על הגשמים בלב שלם. מדרש תנחומא פרשת פנחס ועי' ט\"ז שם:", + "קונטרס אחרון
דבשמיני עצרת. טעם. שנקרא זה היום עצרת. על שם שהשכינה עוצרת לישראל להקריב לפניו פר אחד. ויום מתן תורה קורין אותו חכמי האמת עצרת כשמיני של חג שקראו הכתוב כן. הא למדת ששמיני של חג זה שקול כיום מתן תורה. כד המקח:", + "ולא מברכינן. וטעם שבליל שמיני אסור לישן בסוכה וביום שמיני אוכלין שם. משום דמה שאוכל שם משום ספיקא הוא ויתובי יתבינן ברוכי לא מברכינן ואית ליה היכר. אבל בליל שמיני אין בו היכר דעל השינה לעולם אין מברכין ונראה כמוסיף. מהרי\"ל:
וטעם. דאתרוג מותר בשמחת תורה ונוי סוכה אסור עד מוצאו. משום דבליל שמיני אוכלים בסוכה ואז איתקצאי לכולי יומא. אכן אתרוג לא איתקצאי למצוה בשמיני דהא לא מברכין עליו לפיכך מותר בשמחת תורה. שם.", + "רק מקדשין בסוכה. בספר זכרון טוב כתב שהרב הצדיק הקדוש מנעסכאיז זצוק\"ל לא הי' אוכל בליל ש\"ע בסוכה. רק בש\"ע ביום היה מקדש בסוכה והי' נפטר משם בניגונים ושמחה:" + ], + [ + "טעם. שאומרים זמן בשמיני של חג הסוכות משא\"כ בשביעי של פסח. מפני ששמיני רגל בפ\"ע לענין פז\"ר קש\"ב פי' פייס בפ\"ע. זמן בפ\"ע. רגל בפ\"ע. קרבן בפ\"ע. שיר בפ\"ע. ברכה בפ\"ע. פייס. ר\"ל שהי' מפייסין בו אנשי המשמרות על הקרבן מה שלא היו עושין כן בפרי החג אלא הי' חוזרין עליהם חלילה הכ\"ד משמרות כמו שמפורש בפרק החליל. זמן בפ\"ע. שמברכין בו שהחיינו כמו ביום ראשון של חג. רגל בפ\"ע. שבתפלה וברכת המזון אין אומר את יום הסוכות אלא את יום שמיני חג עצרת. קרבן בפ\"ע. שהי' מקריבין כל ימי החג ע' פרים כנגד ע' אומות והי' מתמעטין והולכין סימן לעכו\"ם שיתמעטו ולפי סדר מיעוטם הי' להקריב בשמיני ו' פרים ואין מקריבין אלא אחד והוא כנגד אומה יחידה. שיר בפ\"ע. שהשיר שהיו הלוים אומרים ביום השמיני לא הי' מכלל שירות החג. ברכה בפ\"ע. על שם שמברכין בו את המלך שנאמר ביום השמיני שלח את העם ויברכו את המלך. סוכה דף מ\"ח ע\"א. ועי' אבודרהם:" + ], + [ + "טעם. שאין נוטלין לולב בשמיני משום ספק שביעי. משום דנטילת לולב במדינה כל שבעה אינו אלא משום זכר למקדש שמן התורה אינו חובה בגבולין אלא יום אחד שנאמר ולקחתם לכם ביום הראשון וגו' אבל במקדש חייבין כל שבעה שנאמר ושמחתם לפני ה' אלהיכם שבעת ימים לפיכך די לנו בשבעה ואין חוששין לספק. אבודרהם:" + ], + [ + "עוד טעם. כי בנטילת לולב בשמיני יש בו איסור טלטול. ועוד יש טעם אחר שאם כן היינו עושין אותו חול וכבר קראנוהו שמיני עצרת. שם." + ], + [ + "טעם. שמתחילין בשמיני עצרת עשר תעשר אפי' חל בחול. לפי שאז זמן המעשרות אמנם בשאר ימים טובים כמו באחרון של פסח ובשני של שבועות אם חל בחול מתחילין מן כל הבכור ובשבת מתחילין מן עשר תעשר. מ\"א סי' תרס\"ח ס\"ק ד'. ועי' לעיל סעיף תקס\"א וסעיף תקס\"ד וסעי' תקס\"ה:" + ], + [ + "טעם. למה תקנו ז\"ל גבורות גשמים מיו\"ט האחרון של חג ויום השאלה אינו רק בז' במרחשון לבני ארץ ישראל או לס' בתקופה במדינות אלו. מפני שמיו\"ט האחרון ואילך זמן גשמים אע\"פ שאינן צריכין כיון שחג זמן גשמי שנה ושנוי העתים חורף מן הקיץ צריכין אנו להודות לפני השי\"ת בעת השינוי אבל השאלה לא נעשה עד עת הצורך*ועי' פרי חדש סי' קי\"ז סק\"א דכתב וז\"ל שאם לא שאל ביום ס' ואם נמנה מעל\"ע אין הס' נשלמים בעת שהתפלל אין מחזירין אותו אלא אם נשלמו כבר הס' מעת התקופ' עכ\"ל. ועיין טור שם מ\"ש בשם אבי העזרי. ועיין מחצית השקל סימן תי\"ט. ועיין תשב\"ץ אות רט\"ו:
ולעולם מתחילים כ\"ב נאוועמבער (לחדשי רוסיא). והיינו בתנאי שחודש פעברואר הוא לפעמים כ\"ח יום ולפעמים כ\"ט יום. ולכן אם יהי' אותו פעברואר שאחר נאוועמבער כ\"ח יום אז השאל' כ\"ב נאוועמבער. אבל אם יהי' החודש פעברואר שאחר נאוועמבער כ\"ט יום אז השאל' כ\"ג נאוועמבער. כי תקופת תשרי לעולם שבעה ימים קודם אקטאבער. ותלוי הדבר בחדשיהם להיות או\"ה מונים לחמה. והתקופ' ג\"כ לפי הילוך החמה. עיין ב\"י סימן קי\"ז ומחצית השקל שם:
והסימן לידע השנה שחודש פעברואר יהי' כ\"ט יום הוא השנה שנחלק בארבע' מתחלת שנת המאה למספרם. למשל שנת ד'. ח'. י\"ב. ט\"ז. וכו' עד ק':
וזאת לדעת כי בשנת שמ\"ג לאלף הששי קם האפיפיור בעיר רומי עם חברת חכמים ידועים אשר הי' בזמנו וצוה לשנות סדר חשבון השנים. וביום ד' לחודש אקטאבער משנת שמ\"ג ניתן צו שביום המחרת שהי' לפי חשבון הישן ה' ימים בחודש אקטאבער לחשוב אותו ט\"ו לחודש אקטאבער ולדלג בחשבון עשרה ימים. ועל הימים הבאים גזרו להיות כל שנה במדה פחותה מעט. היינו לפחות ג' ימים בכל ד' מאות שנה. שבתשלום המאה עצמ' הראוי' להיות מעוברת (לפי שכל מאה מתחלקת לד' בשוה) יגרעו יום העיבור ההוא ולעשותה פשוטה. היינו שחודש פעברואר יהי' ג\"כ רק כ\"ח ימים. רק אם המאות גם המה יתחלקו לד' ד'. היינו ארבע מאות. שמונה מאות. שנים עשר. ששה עשר מאות וכו'. אז לעבר אותה שנה שחודש פעברואר יהי' אז כ\"ט ימים. והיוונים והרוסין נשארו בחשבונם ועושים עיבור מיום א' אף בשנת המאה שאינה מתחלקת בארבע':
ולפ\"ז עד שנת המא' התשע' עשר הי' ההפרש ביניהם י\"ב ימים. כי לבד העשרה ימים שנגרעו אז בשנת התיקון אשר הי' בשנת שמ\"ג נתוספו עוד ב' ימים. היינו בשנת מאה השבע' עשר יום אחד. ובשנת מאה השמונ' עשר יום א'. אמנם בשנת מאה הששה עשר לא נוסף מטעם שהמאות מתחלקות. לד'. ד'. וכמו שעשו היוונים באותו שנה עיבור יום א'. כן גם הם עשו אותו עיבור. ומשנת מאה התשעה עשר למספרם הגיע ההבדל לי\"ג ימים:
והנה עד מאה התשעה עשר הי' השאלה כ\"ב נאוועמבער (לחדשי רוסיא) ובחדשי שלנו ג' דעצעמבער. היינו בליל' אחר ג' דעצעמבער. ובשנה שחודש פעברואר כ\"ט יום אז הי' השאל' בשנה הקודמת כ\"ג נאוועמבער (בליל' אחר ד' דעצעמבער). ומתחלת שנת מאה התשע' עשר הוא כך אם יהי' אותו פעברואר בשנ' השנית כ\"ח יום אז השאל' בשנה הקודמת כ\"ב נאוועמבער (בליל' אחר ד' דעצעמבער) אבל אם יהי' החודש פעברואר בשנה השנית כ\"ט יום אז השאל' כ\"ג נאוועמבער (בליל' אחר ה' דעצעמבער) וכן יהי' עד תשלום המאה השנית. יהי רצון שיבנה ביהמ\"ק בב\"א. . כל בו: ", + "קונטרס אחרון
שמיו\"ט האחרון ואילך זמן גשמים.*בספר ארחות חיים סי' תרס\"ח אות ד' כתב בשם ספר אוצר החיים פנחס מצוה שכ\"ו דבשמיני עצרת שרוב פעמים קר ורוחות שאינם טובים במדינות אלו ומוכח דיושב לשם מצוה אסור לישב בסוכה בעת הזה דעובר על בל תוסיף אם לא שאויר צח וזך דנהנה בישיבתו מצוה לקיים דברי חכמים ויכוון שיושב לשם תענוג ע\"ש:
ובשם שו\"ת מהר\"ם מרוטינבורג סי' ז' כתב בשמיני עצרת שחל בשבת ושכחה האשה דצריכין לאכול בסוכה והדליקה הנרות בבית דאסור לטלטל הנרות ע\"י עכו\"ם לסוכה. אמנם בשבעת ימי החג יש להתיר: כי בא\"י מן הפסח ועד חג הסוכות לא ירד אף טפה מטר. רק בלילה ירד טל רב מאד. ומזה יתגדלו הפירות וכל הירקות הנחמדים למראה. ואם ירד גשם בחג הסוכות לפלא גדול יחשב ואינו סימן טוב. גם יורה על איחור. הגשם כמאמר רז\"ל משל לעבד שמזג כוס לרבו וכו'. לרוב יתחיל הגשם לירד מז' מרחשוון שהיא רביעה ראשונה. ונקרא בתורה יורה. וז' בו מתחילין לומר טל ומטר. ומז' בו ואילך אם עוד מטר לא ניתך ארצה יקראו צום בכל דיני תענית הנזכר (תענית דף י' ודף י\"ב) כי שם הגשם הוא פקוח נפשות הן לשדות וכרמים החרבים כל ימי הקיץ. והן למי בורות המסתפקים מהם כל ימי הקיץ. כי מעיינות שם מועטים. ומי המטר טובים ומתוקים מאד לשתי' ובישול ובכל חצר יש בור מתחת לארץ בור סיד שאינו מאבד טפה. ויזוב המים מהגנות ע\"י מרזיבות. וגם אם יעמדו ימים רבים יותר הם צלולים וקרים. ומה גם בימי הקיץ כששואבים מהבור דלי מים הוא צלול וקר מאד:" + ], + [ + "טעם שנקרא שמחת תורה. ע\"ש ששמחין בו לעשות שמחה ומשתה לסיומה של תורה.*ונוהגין להרבות קרואים לס\"ת וקורין פרש' אחת כמה פעמים שירצו וכן הרבה לפרש' אחת ואין איסור ברכ' לבטל' בדבר כדי לזכות כולם בקריאת התור' ביום סיומה. ונהגו לקרות כל הנערים לספר תור' כדי לחנכן במצות קריאת התור'. ומברכין בעל פה פסוק המלאך הגואל כו'. עיין לבוש שם. כתב הפ\"מ שם ולענין ברכ' על התור' כשקורין הרבה כהנים או לוים או נערים ראוי שאחד יברך והשאר ישמעו ויצאו בברכתו וקטן י\"ל הוי תרי דרבנן לכן יברך גדול והשאר ישמעו ע\"ש. ועי' מ\"א סימן קפ\"ו סק\"ג: לבוש סי' תרס\"ט:", + "קונטרס אחרון
לכן יברך גדול. והמנהג שלא לקרות וזאת הברכה כי אם לנשוי כידוע שתיבת וזאת מורה בחי' דו\"נ ו' דכר זאת נו\"ק עזה\"ק ר\"פ חוקת ור\"פ ואתה תצוה. אשל אברהם סי' תרס\"ה.", + "לסיומה של תורה. עי' רוקח סי' שע\"א דהנאת סיום התורה והתחלת התורה בשמחת תורה לחתן מברך שהחיינו וקימנו והגיענו ע\"ש. ואנן לא נוהגין כן:" + ], + [ + "טעם שבשמחת תורה אחר שמסיימין בו התורה קורין מיד בראשית עד סוף ויכלו. כדי שלא יהא פתחון פה לשטן לקטרג ולומר רבש\"ע כבר סיימו אותה ואינם רוצים לקרות עוד.*ועי' אלי' רבה סימן קל'ב ס\"ק ו' דמהאי טעמא נוהגים לומר אדון עולם אחר התפלה כיון שמתחילין בו ע\"כ אחר שמסיימין חוזרין ומתחילין שלא יקטרג השטן. וע\"ש סימן רל\"ט ס\"ק ד' דמה שנהגו לומר אדון עולם אחר ק\"ש שעל מטתו. לפי שיש בו בידו אפקיד רוחי ע\"ש. וע\"ל סעיף כ\"ט: ומה שמסיימין ומתחילין התורה ביום אחרון דסוכות ולא בר\"ה שהוא יום ראשון מן השנה. כדי להטעות את השטן שלא ידע מתי יהי' ר\"ה שהוא יום הדין ולא יקטרג על ישראל וכיון שנדחה הסיום והתחלה מיום ר\"ה דחוהו עד כלות כל הימים טובים כדי שלא יצטרכו להפסיק בפרשיות של היום טוב. שם:", + "קונטרס אחרון
קורין מיד בראשית. כתב לי ידי\"נ הרב הה\"ג מו\"ה צבי יחזקאל שליט\"א אבד\"ק פלונסק וז\"ל שמעתי בענין שישו ושמחו בשמחת תורה דהבדל בין ששון לשמחה כתב הגה\"ק הגר\"א מווילא ז\"ל דשמחה יאמר בעת התחדשות הדבר המשמח את האדם. וששון כשהדבר עומד על גמר טובו ושלמות פעולתו כמאמר שמחים בצאתם וששים בבואם. כאשר יצאו להאיר על הארץ ישמחו. ובעת בואם למערב שגמרו פעולתם הטוב ישישו.*ובספר בני יששכר דרוש לסוכות אות כ\"ב כתב החילוק בין ששון לשמחה. ששון הוא מה שהאדם מקוה להשיג טוב ומזה שש. ושמחה נקרא מה שכבר הגיע לו הטוב ושמח על זה וחילוק בין ששון לשחוק, הששון עיקר הוא בל\"ב. ושחו\"ק נראה בתנועת האיברים:
ובספר דברי שאול (ברכה) כתב בשם ר\"י גאנ\"ח ההבדל שבין שחוק לשמחה. ששמחה הוא מצומצם לא בהעדפה. אבל שחוק הוא מלשון טפח שוחק שהוא עודף יותר. (וברוח) כתב ההבדל שבין שמחת הגוף לשמחת הנפש. ששמחת הגוף הוא רק בעודו עוסק בשמחה:. עד\"מ בעת אכלו ושתו אבל אח\"כ נפשו ריקה. אבל שמחת הנפש כל עוד שיזכור כי עשה מצוה ישמח לבבו. וכבר המליץ הבינה לעתים על זה וצדיקים יעלצו וישישו בשמחה. היינו שישישו על אשר שמחו כבר:
ובספר תולדות אהרן (ויצא) כתב החילוק שבין שמחה לגילה. ששמחה הוא בהסתר. וגילה הוא שמחה של התגלות. וזה שכתוב שוש אשיש. בהסתר. בה'. כשיתמלא השם אשמח בלבי מאוד. ואז תגל נפשי יהא השמחה מחמת שיתגלה על נפשי התגלות אלהות ותהי' שמחה זו ג\"כ בהתגלות. ובדרוש לפסח כתב שהשמחה שהוא באתכסיא נקרא ששון. והשמחה שהוא באתגלי נקראת שמחה: ונא' (איוב ג') השמחים אלי גיל ישישו כי ימצאו קבר. שבהתחדש להם רגע ראשונה של מיתה הם שמחים. וכאשר נגמר רצונם ישישו. וא\"כ לכאורה מה טעם שאומרים בש\"ת שישו ושמחו. ששון קודם לשמחה. והול\"ל שמחו ושישו אך לפי שאומרים זה אחר קריאת התורה. שמסיימים אז התורה. ומתחילין תיכף בראשית לכן אומרים לשון שישו על הסיום ושמחו על ההתחלה:" + ], + [ + "טעם. שבשמחת תורה כשקוראין לחתן בראשית עונין כל הקהל בקול רם ויהי ערב ויהי בוקר יום אחד וכן יום שני וכן יום שלישי וכן כולם עד יום הששי אומרים כל הפסוקים שבויכלו עד לעשות. ומפסיקים בזה פסוקי דלא פסקו משה ולמה נהגו דוקא כן בשמחת תורה ולא בשבת בראשית. אלא לפי שסיימו את התורה ומתחילין לקרות בראשית ותכלית קריאת פ' בראשית אינו להוציא את הרבים ידי חובת הקריאה כי קורין את הפרשה עוד הפעם בשבת בראשית ואם כן אינו דרך לימוד תורה לרבים רק דרך שמחה יתירה כקורין את שמע והודאה בעיקרי האמונה וע\"כ קורין כל הקהל פסוקים אלו להורות שאנו מאמינים בני מאמינים בעיקרי הבריאה וחידוש העולם וע\"כ קורין דוקא פסוקים אלו בקול רם בשמחת תורה וע\"כ בויהי ערב ויהי בקר יום הששי קורין עד לעשות. להורות שאנו מודים ואנו מעידים על חידוש הבריאה ועל שבת. ועוד לרמוז על קרבנות התמיד שהי' ערב ובוקר ולפיכך הי' מעמדות בישראל שהיו קורין במעשה בראשית והעולם עומד בזכות המעמדות. בקורת התלמוד:" + ], + [ + "טעם. שאפי' כהן או לוי יכולין לעלות לחתן תורה. כיון שכבר קראו יותר מחמשה שקורין ביו\"ט.*בספר אשל אברהם סימן תרס\"ה כתב וז\"ל הייתי נוהג עד עכשיו להיות חתן בראשית. או אולי לפעמים חתן תורה. ובשנה זו צויתי לקרותי שלישי כמו בכל רגל ובשבת קודש. כי חמש' קרואים הראשונים הם מעיקר תקנת חכמינו ז\"ל בש\"ס והנוספים אינם מעיקר התקנה:
והגאון הקדוש בעל חת\"ס זללה\"ה עלה בש\"ת לתור' שלישי וכן לחתן תורה ונדר ח\"י לטרות נרות. והקרואים היו שבעה פעמים שבע' (חמשה). חוט המשולש. ועי' פ\"מ סימן תרס\"ט דכתב ונוהגין שאף מי שעלה כבר בר' וזאת הברכה עולה לחתן תורה או לחתן בראשית דהכל יודעים משום שמחת תור' ליכא פגמא אף בב' ס\"ת ע\"ש:
ובספר ארחות חיים שם כתב בשם שו\"ת חיים שאל ח\"ב סימן ל\"ח חתן תורה שהוא לוי ואין לוי אחר בביהכנ\"ס א\"צ לצאת וקורא הכהן ב\"פ ויעלה הלוי החתן בסוף הקרואים ע\"ש:
ש\"צ שטעה בשמחת תור' ואמר קדיש אחר ספר ראשון צריך לומר פ\"ב אחר הספר השני. א\"ר שם. ושו\"ת אמרי א\"ש סימן נ\"א: לבוש סי' תרס\"ט: ", + "קונטרס אחרון
בסוף הקרואים. ובהד\"ט שם כתב דהוא במקום שנוהגין להוציא ס\"ת אחר לח\"ת דהו\"ל תד גברי בתרי ספרי. אבל אם אין מוציאין רק ס\"ת א' יכול לקרותו ללוי ולחתן תורה ע\"ש.
וכן אין מקפידין לקרות אפי' שלושה כהנים זה אח\"ז. כגון א' לחתן תורה. והשני לחתן בראשית והשלישי למפטיר כו' ואפי' אין להם אלא ס\"ת אחת. (לבוש סי' קל\"ה סעי' י') אבל בר\"ח טבת שחל להיות בשבת אעפ\"י שמוציאין ג\"כ ג' ס\"ת אפי' אם רוצים לקרות בס\"ת הראשון ח' גברי אין רשאין לקרות להכהן שיהי' השמיני כיון שעדיין אין משלימין הקריאה בספר זה. והמשלים הוא בספר השני שקורין בו פ' ר\"ח ואז יכולין לקרותו. וכן הדין בשבת שקלים ופ' החודש כשהם בר\"ח. קיצור ש\"ע סי' ע\"ז סעי' כ\"ד." + ], + [ + "טעם. שנוהגים שהמסיים והמתחיל נודרים נדרים וקוראים לכל מרעיהם ועושין משתה ושמחה ויו\"ט לסיומה של תורה. שנאמר (מ\"א ג') ויבא ירושלים ויעמוד לפני ארון ברית ה' ויעל עולות ויעש שלמים ויעש משתה לכל עבדיו אמר רבי אלעזר מכאן שעושין סעודה לגמרה של תורה. מדרש שיר השירים פרשה א':" + ], + [ + "טעם. שנוהגים להפוך הס\"ת בהגבהתה בלילה וביום שמחת תוה\"ק. על דרך הפוך בה והפוך בה בעת סיומה והתחלתה שזה בחינת הפוך בה. אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' תרס\"ה:" + ], + [ + "עוד טעם. מצד שנשיא אפרים הקריב ביום השמיני. ועכשיו בשמיני עצרת הנתוסף בבחי' חביבים דברי סופרים חדשים גם ישנים. והוא בגדר תוספות ברכה מורים בחי' מ\"ש שכל את ידיו ליתן הבכורה בברכה לאפרים. וכן עושים בחי' הפיך הידים ביום שמיני ההוא שבו קרבן בפני עצמו וברכה בפני עצמה. שם:" + ], + [ + "טעם. שקונין מצות בשמחת תורה והלא יו\"ט הוא. וכ\"ת מצוה מותר לקנות בי\"ט. מ\"ש מס\"ת ותפילין דאין קונים בי\"ט. משום דהתם עדיין הם לפניו כל שעה לקנותם והמצות האידנא הן שעתן. ועוד צרכי רבים הם שקונין המצות ומתירין בי\"ט. מהרי\"ל. וע\"ל סעי' רס\"ח בהשמטה בד\"ה עוד כתב:", + "קונטרס אחרון
ומתירין ביו\"ט. בספר מגיד תעלומה (ברכות ט' ע\"ב) כתב בשם הזוהר דהמצות שהאדם עושה בחנם תוכל הקליפה הנק' חכם לשלוט עליה כו' וידעתי מאנשי מעשה שאפי' הי' מכבדין אותן באיזה כיבוד בס\"ת ובבהכ\"נ היו נותנין לצדקה בכדי שלא תהי' המצוה בחנם. וזה שאז\"ל שם התם נמי מיבעיא לך למיהב אגרא אפי' תוכל עשות זאת בחנם ע\"ש:" + ], + [ + "טעם. כשמברכין חודש חשוון אומרים מרחשוון. משום דאיתא במדרש תנחומא שמעת שהי' המבול נגזר שיהי' כל ימי העולם כן מטר וגשם ערך ארבעים יום מחודש הזה וע\"כ נקרא מר לשון טפה כמו כמר מדלי:" + ], + [ + "טעם. למה נקרא פ' בראשית שבת בראשית. ולמה לא נקרא כן פ' נח או פ' לך שבת נח או שבת לך. לפי דבימים הנוראים הקדושים כל אדם הי' לו אז הרהור תשובה וקבל אז על עצמו איזה הנהגה טובה כל איש לפי ערכו ומדרגתו. לכן נקרא שבת בראשית. שמזכירין להאדם שמה שעבר עבר ומעתה מתחיל סדר חדש וישתדל א\"ע שיהי' מעתה טוב. דברי יחזקאל בשם חותנו הגאון הקדוש אבדק\"ק ווישניצא זצוק\"ל:" + ], + [ + "טעם. שנקרא החודש חשוון בול. משום שהי' בו מבול והוא מרחשוון והא דחסר מ' היינו משום דאף שנשבע הקב\"ה שלא להביא מבול מ\"מ מ' יום בכל שנה ושנה הי' אותן הימי' עושין רושם בעולם עד שעמד שלמה ובנה את המקדש ופסקו אותן מ' יום לפיכך כתיב חסר מ' כנגד אותן מ' יום שפסקו. ילקוט מלכים דף כ\"ט ע\"ג:" + ], + [ + "עוד טעם. מפני שבוללין לבהמות מתוך הבית. שאין מרעה בשדה ומאכילן אותה בבית ממה שהכניסו בבית והוא מלשון יבול. מדרש תנחומא פ' נח:" + ], + [ + "טעם שעושין חנוכה ח' ימים כיון דשמן שבפך הי' בו להדליק לילה אחד נמצא שלא הי' הנס אלא לז' ימים. משום שאין הוא יתברך עושה נס ליתן ברכה אלא במה שיש כבר בעולם ואפי' הוא דבר מועט אז הוא יתברך נותן ברכות להרבות המעט משא\"כ בדבר ריקן אין שייך בו ברכה לעשות ברי' חדשה וגם כאן הי' הנס דמלילה הראשון נשתייר ממה שהי' ראוי לה ועל אותו השיור באה הברכה שנעשה שם נס להרבות אותו וא\"כ ראינו שגם בלילה הראשונה נעשה נס. ט\"ז סי' תר\"ע ס\"ק א':", + "קונטרס אחרון
שגם בלילה הראשונה נעשה נס.*ועפ\"ז י\"ל שזהו ג\"כ כוונת הפייטן ומנותר קנקנים נעשה נס לשושנים ר\"ל ממה שנשאר מעט שמן בהקנקן שלא דלק כולו בלילה הראשונה עי\"ז נעשה נס להרבות אותו שיספיק עוד לשבעה ימים דלילי זאת לא הי' מקום לברכה לחול כדברי הטו\"ז ע\"כ בני בינה ימי שמונה קבעו שיר ורננים. כיון שהבינו שבהכרח נעשה נס גם בלילה הראשונה. דברי יצחק: ובספר בני יששכר כתב בשם הרב הקדוש בעל הרוקח ז\"ל סמך שמ\"ן ונרו\"ת לסוכות מה סוכות ח' ימים אף חנוכה ח' ימים ע\"כ. וכתב ע\"ז ומעתה אזדא להו קושית הפוסקים למה קבעו גם ביום הראשון יו\"ט והדלקה הרי בו לא נעשה הנס. כי בודאי חכמי הדור כשקבעו המצוה לדורות האיר השי\"ת את עיניהם למצוא הסמך בתורה. והנה ראו שהסמיך השי\"ת פ' הנרות לסוכות (אמור כ\"ג כ\"ד) הבינו ברוח קדשם שהוא כדי ללמוד מסוכות ח' ימים:
עוד כתב וז\"ל מרגלא בפומייהו דרבנן רבותינו כת הקודמים אשר בחנוכ\"ה יש מקום לעורר פקודת עקרים ועקרות כעין רא\"ש השנ\"ה. ולדעתי עיקר הסגולה ביום האחרון הנקרא בפי כל זא\"ת תנוכ\"ה אשר כוונתו מן נוצ\"ר עם ונק\"ה. ע\"פ מ\"ש האריז\"ל לכוין בהדלקות הנרות אל הי\"ג מדות היינו ביום א' למדה הראשונה א\"ל ובליל ב' רחום וכו' עד בליל ח' מן ונוצ\"ר עם ונק\"ה. מזל עליון ומזל תחתון ובני חיי ומזוני לאו בזכותא תליא מלתא אלא במזל\"א תליא מלתא. ואעפ\"כ יש לרמז על כל ימי חנוכה כי מתתיה\"ו בגימטריא רא\"ש. השנ\"ה:*בספר בני בנימין כתב בשם הרב הצדיק הקדוש מוהר\"ר דוד מדינוב זצוק\"ל ששמע מכבוד מר אביו הגאון הקדוש מוהר\"ר צבי אלימלך זללה\"ה שאמר בשם צדיקים אשר מר\"ת אלול עד חנוכה מאיר ברקיע כעין תבנית יד הפשוטה לקבל אותם בעלי תשובה אשר מאיזה סיבה נדחו מלשוב בעשי\"ת ומתקבלת תשובתם עד חנוכה. וסיים ע\"ז הרב הצדיק מוהר\"ר דוד הנ\"ל זי\"ע שלדעתו אין היד עוברת עד זאת חנוכה וכתב בספר הנ\"ל רמז לזה מהכתוב (ישעי' כ\"ב) בזאת יכופר עון יעקב. היינו בזאת חנוכה שאנו קורין זאת חנוכת המזבח עד אז הוא גמר כפרת עון יעקב ע\"ש. ובלקוטי מהרי\"ל כ' ידוע דחנוכה הוא גמר החתימה של יוה\"כ:
וראיתי בס' אחד רמז לזה תשב אנוש עד דכ\"א. היינו חנוכה שגימטרי' כ\"ה שאז זמן תשובה לכל הוא:
ובספר תולדות אהרן להרב הצדיק הקדוש מוהר\"ר אהרן מ\"מ דק\"ק זיטאמיר זצוק\"ל (לחנוכה) כתב וז\"ל דהשפע והבהירות שמוריד הבורא לישראל מתחלת מחנוכה כי עד חנוכה הוא הושענא רבה שהוא גמר חתימה. הלכך ערב חנוכה הוא גמר חתימה. ובחנוכה מתחלת השפע והבהירות חדשה להוריד על נשמת ישראל. ולכך מדליקין הנרות בחנוכה שהם אור. לרמז על אורות הבהירות שמתחילין באותן הימים.
ובספר אור ישע כתב מה שהצדיקים אומרים שגמר החתימה מר\"ה נמשך עד חנוכה. רמז לזה בראשי\"ת. נ\"ח. ל\"ך ס\"ת השם של פרנסה. וראש חדש \"תשרי \"חשון \"כסלו ר\"ת השם של פרנסה. רמז שנמשך הגמר עד חנוכה:
עו\"ש \"כל \"הנשמה \"תהלל ר\"ת בגימטריא חנוכ\"ה פורי\"ם. חנוכה הנה ניתן להלל ולהודות ופורים קריאתה זה הלילא. והוא השם תכ\"ה המסוגל להכות ולהכניע הרשעים. ובזה השם הכה משה את המצרי. ואלו הב' מועדים מסוגלים להכניע הרשעים. וע\"ל בהשמטה לסעי' שנ\"א:" + ], + [ + "עוד טעם. שלאחר שנתנו שמן בנרות המנורה כשיעור נשאר הפך מלא כבתחלה וניכר הנס אף בלילה הא'. א\"נ שבליל הא' נתנו כל השמן בנרות ודלקו כל הלילה ובבוקר מצאו הנרות מלאים שמן. וכן בכל לילה ולילה. ב\"י שם:" + ], + [ + "עוד טעם. משום שחילקו שמן שבפך לח' חלקים ובכל לילה היו נותנים במנורה חלק אחד והי' דולק עד הבוקר ונמצא שבכל הלילות נעשה נס. שם:" + ], + [ + "עוד טעם. כיון שאפי' בלא נס השמן היו ראוי לקבוע יום כ\"ה שנחו בו מאויביהם להלל ולהודות כמו שקבעו פורים ביום שנחו בו ולפי שבאותו יום מצאו גם השמן התקינו שיהי' מדליקין גם בלילה שלפניו ג\"כ לפרסם הנס של השמן גם באותו יום. חיי אדם:" + ], + [ + "טעם. שמברכין אשר קדשנו במצותיו וצונו על מצות שהם מדברי סופרים כגון הדלקת נר שבת. ונר חנוכה. וקריאת מגילה. וכגון עירובין. ונטילת ידים. והיכן צונו בתורה במצות עשה שהן מדברי סופרים. משום שנאמר על פי התורה אשר יורוך ועל המצוה אשר יאמרו לך תעשה ולא תסור מן המצוה אשר יגידו לך כו' הרי שצונו לשמוע מן החכמים. נמצא ענין הברכות שהן מדברי סופרים כך הוא אשר קדשנו במצותיו שצונו בהם לשמוע מאלו שצונו לעשות כך וכך. מס' שבת דף כ\"ג ועי' אבודרהם:", + "קונטרס אחרון
ונר חנוכה. ובספר עמק ברכה אות ע\"א כתב בשם שארית יוסף מי שאוכל אצל חבירו והגיע זמן הדלקה צריך לילך לביתו ולהדליק ולא שידליק שם בסעודה. ומיהו אם רוצה לסמוך על מה שאשתו מדלקת בבית יוכל לסמוך. היינו אם רואה הנרות אצל ב\"ב שסועד אצלו:
ומי שיודע בודאי שמדליקין עליו בביתו יעמוד הוא אצל הבעה\"ב כשמברך ויענה אמן. ואם רוצה ג\"כ להדליק וכבר הדליק ב\"ב יוכל להדליק בפני עצמו ומשום ברכה לבטלה ליכא כאן שאינו רוצה לצאת בשל אשתו חל חיובא עליו. שם בשם תשובת מהרי\"ל:
ובספר ארחות חיים סי' תרע\"ו בהגהות כתב בשם תשו' בש\"ר סי' שמ\"ג שהר' משולם הי' מדליק נ\"ח כשהי' יחידי בכפר בבית עכו\"ם שאין שם ישראל ואמר שאין לסמוך על מה שמדליקין עליו בביתו אלא במקום שיש ישראלים ורואה עכ\"פ נר חנוכה אבל באינו במקום ישראל צריך לעשות זכר לנס. והוא כתב דגם במקום ישראל ראוי לחבב הנס כו' וגס בתשו' ר\"י מברונא סי' נ' כתב דאין חשש ברכה לבטלה כשיברך בעצמו דכיון שאינו רוצה לצאת בשל אשתו חייב להדליק בברכה וגם יש לחוש שמא יהי' אונס לאשתו ולא תדליק לכן מוטב שידליק בעצמו ע\"ש:
ועי' עטרת זקנים סי' תרע\"ז שכתב על מה שכתב בהגהה מדליק ומברך וז\"ל ויש חולקין (מהר\"ש) ונ\"ל ספק ברכות להקל רק אם רוצה להחמיר על עצמו ידליק בלא ברכה ע\"כ. ובספר זכור לאברהם ח\"ג אות ח' כתב בשם ספר מחזיק ברכה שכתב בשם ספר זרע אמת שהעלה דלצאת ידי כל הספקות טוב להשתתף בפרוטה כדין אכסנאי וישמע הברכה מהבעה\"ב ע\"כ. וכתב ע\"ז נראה דדייק לומר דישמע הברכה מהבעה\"ב לומר דהוא לא יברך מכיון שמדליקין עליו בביתו הוא פטור למ\"ד והאיך יברך. אם לא שהבעה\"ב אינו בקי דאז יכול לברך להוציאו אבל לבקי לא:
אכסנאי שאין מדליקין עליו בביתו צריך לתת פרוטה לבעה\"ב להשתתף עמו בנר של חנוכה וצריך לשמוע הברכות מבעה\"ב דאל\"כ צריך לברך על הראי'*ובספר אשל אברהם מהדורא תנינא סי' תרע\"ה כתב דגם קטנה שהגיעה לחינוך אם לא שמעה ברכות נר חנוכה מברכת ברכה שניה שמברך הרואה היטב: עי' פרמ\"ג סי' תרע\"ז סק\"א. ובסמוך על שלחן בעה\"ב מדינא א\"צ להדליק או להשתתף משום דהוא בכלל ב\"ב אלא אם רוצה להיות ממהדרין מ\"א שם:
וצריך בעה\"ב להוסיף מעט שמן בשבילו. לפי שהמדליק מחויב ליתן כשיעור מממונו עד שידליק חצי שעה ואם לא יוסיף על מה שנתן לו האורח לא נתן בעה\"ב מממונו כדי חיובו. ולפ\"ז צריך להוסיף כפי מה שהשתתף (מחצית השקל סי' תרע\"ז סק\"א בשם א\"ר) וה\"ה אם בעה\"ב מקנה חלק בשמן במתנה צריך להוסיף מעט על שיעור חצי שעה כנ\"ל דלא עדיף מאלו נתן לו מעות. שם. ופר\"ח שם כ' דאין צריך להוסיף:" + ], + [ + "טעם דבחנוכה נוסח הברכה הוא להדליק נר חנוכה*בספר בני יששכר כתב בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל שבכל חנוכה בשעת הדלדק\"ת הנרו\"ת מתגלה האור הגנוז והוא אור\"ו של מל\"ך המשי\"ח: וכן הוא נוסח רבי האריז\"ל. ובליל שבת הנוסח הוא להדליק נר של שבת. שנר חנוכה אסור להשתמש לאורה ולזה אומר נר חנוכה. להורות כי הנר אינו כ\"א למצות חנוכה משא\"כ נר שבת הכוונה נר שאנו משתמשים בו ונרו יאיר לתועלתינו וזה הנר המאיר הוא של שבת. ברכי יוסף סי' תרע\"ו:", + "קונטרס אחרון
אורו של מלך המשיח. ובספר זרע קודש (לחנוכה) כתב כמו כשרוצין לחפש דבר הגנוז מחפשין בנר כמ\"ש אחפש את ירושלים בנרות וכמ\"ש חז\"ל במס' פסחים שחיפוש הוא בנר. כן ע\"י אור הנר דחנוכה מחפשין יראתו ית\"ש:" + ], + [ + "טעם. שמברכין להדליק בלמ\"ד. לפי שמצותיה עד שתכלה רגל מן השוק והוא כמו חצי שעה מן הלילה שהוא זמן הדלקה ולא גמרה מיד. וכן לישב בסוכה. שכל ז' ימי החג צריך לישב. וכן להניח תפילין שמצותה כל היום. אבל על משמע כבר עשה המצוה.*בע\"ש מדליקין תחלה נר חנוכה ואח\"כ נר שבת. ומתפללין מנחה תחלה. מטעם דמפלג המנח' הוי לילה באפשר. משא\"כ אם מתפלל מנחה אח\"כ הוי כתרתי דסתרי אהדדי ע\"כ אם אפשר לו בביתו יתפלל מנחה קודם. עיין ט\"ז סוסי' תרע\"ב ומ\"א סי' תרע\"א סק\"י ופמ\"ג שם:
וצריך שיתן שמן כדי שידליקו עד חצי שעה לאחר צאת הכוכבים דאל\"כ הו\"ל ברכ' לבטלה. קיצור ש\"ע סימן קל\"ט סעיף י\"ז. ונרא' דלא דמי למ\"ש המחבר סימן תרע\"ג סעיף ב' דהדלקה עושה מצוה לפיכך אם כבתה קודם שעבר זמנה אין זקוק לה. ואפילו אם כבתה בע\"ש קודם קבלת שבת. כיון ששם כבר עשה המצוה כתיקונו. חבל כאן אם לא נתן שמן כדי שידליק חצי שעה לאחר צאת הכוכבים דמי כמו שהניחה במקום שהרוח מצוי' וכבתה זקוק לה שחייב כהדליק פעם אחרת. וכן שא\"א להדליק פעם אחרת הוי' ברכ' לבטלה. ועי' באה\"ט סימן תרע\"ג ס\"ק י\"א וט\"ז שם סק\"ט: רוקח סי' שס\"ו:" + ], + [ + "טעם. שנס חנוכה לא נזכר כלל במשנה. לפי שרבינו הקדוש מסדר המשנה. הי' מזרע דהמע\"ה ונס חנוכה נעשה ע\"י בית החשמונאים שתפסו המלוכה ולא היו מזרע דוד וזה הרע לרבינו הקדוש ובכתבו המשנה עפ\"י רוח הקודש נשמט הנס מחיבורו. בשם הגאון הקדוש בעל חת\"ס זצוק\"ל:" + ], + [ + "טעם. למנהג שאנחנו נוהגים דנשוי מדליק נר חנוכה אפי' סומך על שלחן אביו מדליק בפ\"ע. לפי שהוא נתחייב במזונות אשתו מדין תורה והגם שאביהם התחייב ליתן מזונות לו ולאשתו הנה האב נותן במתנה את המזונות לבעל והאשה ניזונת משל בעלה אשר נתן האב במתנה לבעל ומה לי אם האשה ניזונת מיגיעי כפו שנ הבעל או במה שנתנו לו במתנה וא\"כ האשה ודאי אינה נקראת סומכת על שלחן אביו רק על של בעלה וא\"כ הבעל צריך להדליק בשבילה. ע\"כ נהגו הנשואים להדליק בפ\"ע ואפי' אין אשתו עמו משום לא פלוג. חידושי מהרצ\"א:" + ], + [ + "טעם. שמדליקין בחנוכה ל\"ו נרות. נגד ל\"ו שעות ששימש אור הגנוז לאדה\"ר קודם שנגנז. רוקח. עוד טעם. נגד ל\"ו מסכתות שבתורה שבע\"פ המפורשת ומזה תתבונן גודל האיסור והפגם הנעשה בנפש מי שעוסק ח\"ו בשחוק הקארטי\"ן (בגימ' שט\"ן) אשר המציאה הקליפה בימי שליטת היוונים ל\"ו קלפי' זה לעומת זה שרצו לבטל עי\"ז התורה הנתונה בידינו בל\"ו מס' מפורשות ורצו להגביר חכמות החיצוניות, לא באלה חלק יעקב, ליהודים היתה אור\"ה זו תורה.*כתב הלבוש סימן תרע\"ג סעיף ד' דאין מחייבין להחליף בכל לילה פתילות חדשות אלא מותר להדליק בפתיל' אחד כמה לילות עד שתכלה שאין בהן בזיון מצוה דאדרב' הם נוחים להדליק יותר כשהן מודלקים כבר. וכן כתב במס' סופרים פרק עשרים דאין חוששין לפתילת נר חנוכ' להחליפה עד שתכלה. ובכלבו כתב דנהגו לחדש הפתילות בכל לילה. והטעם. לפי שבכל לילה הי' הנס מתחדש. ועוד טעם אחר לחדש הפתילות זכר למקדש שהיו מחדשין אותן בליל' אל מנורת המאור ע\"ש: בני יששכר:", + "קונטרס אחרון
בחנוכה ל\"ו נרות. עי' שערי תשובה סי' תרע\"ג ס\"ק י\"ג בשם בעל חסד לאברהם דקליפי בצים ובצלים אין מדליקין בהם. ובספר ארחות חיים שם כתב בשם שו\"ת מור ואהלות דאסור להדליק בתפוחי אדמה דדמי לקליפי בצלים ובצים ואף שנשאר בהם מעט אוכל מ\"מ באוכל גופא להדליק לא הוי הידור מצוה ויש בזה ג\"כ משום ביזוי אוכלים כיון שאין המצוה כתיקונה שאינו מקרי כלי לענין זה. גם לא נכון הדבר במה שיש כמה אנשים שמדליקין בנרות של שעוה ואינם עומדין אותם בתוך כלי רק מדביקין אותם בכותל הלא עיקר הנס הי' ע\"י כלי ע\"ש. ועי' באר היטב שם ס\"ק י\"ג. וע\"ל בהשמטה לסעי' תל\"ה:
ובסידור האריז\"ל כ' בשם ריב\"ש לומר ז\"פ ויהי נועם יושב בסתר אחר הדלקת הנרות והי' נוהג לומר ג\"כ בימים נוראים ובכל עת צרה שלא תבא ע\"כ. ועי' תשב\"ץ סי' רנ\"ח שכתב שכהני חשמונאי ובניו הי' הולכים למלחמה ואמרו ז' פעמים ויהי נועם וב\"פ אורך ימים אשביעהו ונצחו.", + "זה לעומת זה. כתב בספר יסוד התשובה פ' י\"ח וז\"ל והדברים האלה הם תוכחת מגולה להמנהג המכוער בכמה מדינות ששוחקים בקארטין בחנוכה ובפורים שנקבעים להודות ולהלל הקב\"ה על הניסים והתשועות שעשה לנו בימים ההם ולא להיות ח\"ו ככופר בעיקר באותן הימים יותר מבשאר ימים. והמנהג הרע הזה יצא על כי זה כמה דורות שלפנינו אשר הראשים ופרנסי קהילות אסרו שחוק זה בחרם כי עבור זה בטלו הרבה מלעסוק בישובו של עולם ושאר טעמים שהיו להם וחששו פן מרוב הרגל לא יוכלו להתאפק ויעברו ח\"ו על החרם בסתר והיה תנאי מפורש שהימים הנזכרים אינם בכלל החרם ובזה ישקוטו יצרם הרע אבל הם לעולם מעותדים לכל העונשים אשר כת לצים מעונשים בהם כמו המשחקים בשאר ימות השנה.
ובספר לב דוד פכ\"ח כתב ישכיל האדם בימי חנוכה אשר קבלנו נסים ונפלאות אשר הגדיל ה' לעשות עמנו והצילנו מכף צר אנטיוכוס ושריו בקריס ונקנור והי' לנס כמפורסם. מחוייבים אנו להודות לאלהינו מרחם. ולא להוציא הימים הקדושים האלה בשחוק וקלות ראש ומשתאות של רשות ולדרוש אל המתים גיעול הקרטי\"ן להפסיד ממון ולפרוק עול תורה ומצות ולא זכרו אם יש תורה בעולם. או להם כי גמלו לנפשם רעה כי תחת אשר הצילנו ועשה לנו נסים ונפלאות לאבד הימים האלו בשאט נפש בדבר שמכעיסים בו ית'. והרי זה דומה לאיש שהמלך הטיב עמו ובו בפרק זה מכעיסו. ואם הראשונים היו עושים סעודות היו מעטרים אותם בשירות ותשבחות כי כל שלתנות מלאו יראת ה' ושמחת הנסים והנפלאות ובפיהם ירצו זה היום עשה ד' נגילה ונשמחה בו.
ובשם הרב הצדיק הק' מוהר\"ר נחום מטשופענעשט זצוק\"ל שבימי חנוכה בא פ\"א פתאום אל בית מדרשו והנה איזה אנשים יושבים ומשחקים במשחק הדאהם. וכאשר ראו כי רבם נצב עליהם נבהלו מאד. ופתח הוא את דברות קדשו וענה ואמר הידעתם את כללי משחק הדאהם ושתקו. אמר להם אני אגיד לכם את הכללים מהאדאהם. מען גיט איינס כדי מען זאל חאפין צוויי, קיין צוויי גענג מיט איין מאהל טאהר מען ניט גיין. און מען גייט נאר למעלה ניט למטה. אין אז מען קומט שוין ארויף גייט מען שוין וויא מען וויל:" + ], + [ + "טעם. שעכשיו אנו מדליקין נר חנוכה בפנים*בספר ח\"א כלל קנ\"ד סעיף ט\"ז כתב דלדידן מצוה יותר בחלון מלהניח אצל הפתח דבחלון יש היכר לבני רה\"ר. ואם החלון גבוה מקרקע רה\"ר למעל' מכ' אמה ואין היכר לבני רה\"ר אז טוב יותר להניח בפתח ע\"ש. וכן משמע מדברי הב\"י סימן תרע\"א סעיף ה' שכ' ואם הי' דר בעליה שאין לו פתח פתוח לרה\"ר מניחו בחלון הסמוך לרה\"ר: כי הנה עכשיו בעקבות משיחא חוצפי יסגי ורשעי' אשר בקרבינו הם יושבי' הן הן המתגברין על חכמת התורה ולומדי' והנה מדליקין בפנים לבטל כחן וחכמתן. שם:" + ], + [ + "טעם. שהנשים חייבות בנר חנוכה אע\"פ שהוא מצוה שהזמן גרמא. כיון שהיתה באותו נס שגזרו היונים על כל בתולה שתיבעל להגמון תחלה והרגו אשה בת יוחנן כ\"ג והביאה את הראש של האויב.*ובספר ח\"א כלל קנ\"ד כ' שהאכילתו תבשילי גבינה כדי שיצמא וישתכר מן היין וישן. וירדם וכן הי' וחתכה ראשו והביאתו לירושלים וראו שר צבאם כי מת מלכם וינוסו. ולפי שהנס נעשה ע\"י תבשילי חלב לכן נוהגין קצת לאכול תבשיל חלב בחנוכה זכר לנס שנעשה ע\"י חלב. ועי' רמ\"א סימן תר\"ע סעיף ב': כל בו:" + ], + [ + "טעם. שנוהגות הנשים שלא לעשות מלאכה בעוד שהנרות דולקות. כדי להכיר שאסור להשתמש לאורה. ועוד שמא יכבה הנר שמשתמשים לאורה וע\"כ יכשלו להשתמש לאורה ודוקא נשים החמירו ע\"ע יותר מפני שהתשועה באה ע\"י מעשה ידי אשה. מטה משה סי' תתקצ\"ד ועי' רש\"י שבת דף כ\"א ע\"א ועי' ר\"ן שם דאפי' תשמיש מצוה אסור דכיון שע\"י נס שנעשה במנורה תקנוה עשאו' כמנורה שאין משתמשין בה כלל ע\"ש. ועי' מ\"א סי' תרע\"ג סק\"ד דכתב וז\"ל ובמאור משמע דאפי' שיש שמש אצל הנרות צריך נר על השלחן שלא יאמרו לצרכו הדליקן. ועי' פ\"מ שם:", + "קונטרס אחרון
שמש אצל הנרות. בספר קב הישר פרק צ\"ו כתב וז\"ל ומנהגן של ישראל תורה היא שהמנהג ליתן את השמש המדליק למעלה מהנרות של חנוכה ובמהרי\"ל כתב רמז לדבר שרפים עומדים ממעל ל\"ו. כי מספר הנרות של חנוכה הן ל\"ו. וא\"כ לפ\"ז יש קדושה גדולה ג\"כ בנרות של השמשים אשר הן יותר קצת גדולים מן הנר של חנוכה שהנר השמש הוא דוגמת הכהן שהי' מדליק הנרות בבית המקדש ודוגמת שרפי מעלה. ע\"כ אין לעשות לאורן עסקי חול. וכל מי שמדקדק במצוה זו ואינו מניח לזוז את השמש ממקומו יזכה לראות נרות העתידין להדליק בבית קדשינו במהרה בימינו אמן:
ובספר ארחות חיים סי' תרע\"ו סעי' ה' כתב בשם ספר מאורי אור. דממש\"כ הב\"י שם דיתחיל להדליק בליל ראשון בנר היותר ימיני ובליל ב' כשיוסף נר א' סמוך לו יתחיל ויברך על הנוסף שהוא יותר שמאלי כדי להפנות לימין. משמע שיש להעמיד מיד כל השמונה דומיא דמקדש. ע\"ש:" + ], + [ + "טעם. שאסור להשתמש לאורה. כדי שיהא ניכר לכל שהוא נר של מצוה לפרסם הנס. לבוש סי' תרע\"ג סעיף ב':" + ], + [ + "עוד טעם. שאסור להשתמש בנר חנוכה לאורה. כדי שלא יתאחזו החיצונים בקדושת האור ע\"י תשמיש החול הזה. ולפיכך מנהג לומר יושב בסתר עליון וגומר והוא שיר של פגעים כנודע. כדי לשמור אור העליון מאחוזת החיצונים. עבודת ישראל פ' וישב בשם האריז\"ל. ועי' קו\"א לט\"ה בהשמטה לסעי' תתמ\"ט בד\"ה בסידור:" + ], + [ + "טעם שבבהכ\"נ מברכין נר חנוכה קודם הבדלה ובבית הבדלה קודם לנר חנוכה. שמא ישכח להבדיל בתפלה ועביד איסורא בהדלקה. עי' באר היטב סי' תרפ\"א.*ואע\"ג שיכול לומר המבדיל כו' מ\"מ כיון שי\"א שלעולם מבדילין תחל' וא\"כ בכה\"ג יש לעשות כוותייהו אבל בציבור לא יעשה כן רק יאמר המבדיל וידליק ואח\"כ יבדיל דבבהכ\"נ אין לשנות שום מנהג ובביתו דעביד כמר עבד ודעבד כמר עבד. עיין מ\"א ומחצית השקל שם. וידליק בביהכ\"נ קודם ויתן לך. עיין מ\"א סי' תרפ\"א.
ואם הש\"ץ ממהר להתפלל אחר שבירך על הנרות מותר לשמש הכנסת לגמור הדלקת הנרות שלא הדליק הש\"ץ דשניהם עושין מצוה אחת בשליחות הציבור שהרי בשליחותם הם מדליקין אבל כשאחד מדליק בשביל עצמו צריך הוא להדליק כולם לבדו. לבוש סימן תרע\"א סעיף ה'. ומ\"א שם ס\"ק י\"א כתב שום בביתו רשאי לעשות כן ע\"ש. ותיכף אחר שהדליק נר אחד יאמר הנרות הללו בעוד שמדליק שאר הנרות. (עמק ברכה): " + ], + [ + "טעם. שגומרים את ההלל כל שמונת ימי חנוכה. ותשעת ימי חג הסוכות. ולא בחג המצות אלא שני ימים הראשונים ולא בראשי חדשים. לפי שכל שמונת ימי חנוכה יש בכל אחד מהם דבר חדש שהוא נר אחד יותר ושמונת ימי חג הסוכות חלוקין בקרבנותיהם כי הי' מקריבים בכל ימי החג שבעים פרים ויום ראשון הי' ארבעה עשר פרים ויום שני שלשה עשר ובכל יום מתמעטין והולכין ולכך גומרין בהם את ההלל שחשוב כל יום ויום מימי חנוכה וחג הסוכות כיום טוב בפ\"ע כיון שחלוק בנרותיו ובקרבנותיו אבל בחג המצוה כל שבעת הימים ובראשי חדשים אין בהם חילוק בקרבנותיהם אלא כולם שוים ולכך אין גומרין בהם את ההלל אלא שני ימים. אבודרהם. ועי' ערכין דף י' ע\"ב:" + ], + [ + "טעם. שקורין בחנוכה בפרשת נשא בנשיאים. מפני שיש קבלה בידינו שנשלם מלאכת המשכן בכ\"ה בכסליו ונס של חנוכה נמי שהי' ג\"כ באותו היום הוא כמו חנוכת המקדש מחדש לאחר שנטמא בימי יוונים דומין להדדי והוי לה מעין המאורע ואע\"ג שלא הקריבו הנשיאים הקרבנות עד ר\"ח ניסן מ\"מ כיון שאלו הקרבנות היו לחנוכת המשכן הוי שפיר מעין המאורע לבוש סי' תרפ\"ד סעיף א'. וע\"ל סעי' תתפ\"ז:", + "קונטרס אחרון
מעין המאורע. והטעם. שמתחילין בברכת כהנים מפני שנעשה הנס ע\"י חשמונאי ובניו שהיו כהנים. אבודרהם:" + ], + [ + "טעם. שאין מזכירין מעין המאורע בחנוכה ובפורים בברכה מעין ג' כיון שלא הוזכרו בתורה. מחצית השקל סי' ר\"ח ס\"ק י\"ח. וע\"ל סעי' קצ\"ג:" + ], + [ + "טעם. שמשחקין בדרעדיל בחנוכה. ובפורים בגראגער. דבחנוכה לא היתה התעוררות מלמטה רק מלעילא כי לא עשו תשובה כהוגן רק הש\"י ברחמיו לכן משחקין בדרעדיל ואוחזין אותו מלמעלה. ובפורים שגזר צום ושק ואפר יוצע לרבים והי' התעוררות מלמטה ע\"כ אוחזין מלמטה. קרבן עני בשם הריצ\"א זצוק\"ל:", + "קונטרס אחרון
רק מלעילא. ולזה החילוק שבנוסחא בעל הניסים בחנוכה נאמר רבת את ריבם דנת את דינם נקמת את נקמתם. ובהברכה שאחר קריאת המגילה נאמר הרב את ריבנו. הדן את דיננו. והנוקם את נקמתינו. לפי שבפורים הי' הנס ע\"י תפלת ישראל וע\"י התעניתים והי' התעוררות דלתתא לכך שייך לומר הרב את ריבנו. אבל גבי חנוכה לא מצינו שום התעוררות דלתתא כלל רק הקב\"ה בעצמו נתן בלב הגבורים שנלחמו בהיוונים ונצחום. לכך נאמר רבת את ריבם שהקב\"ה עשה מעצמו הריב עם השונא. אזור אליהו לחנוכה:" + ], + [ + "טעם. שנמשך הנס ח' ימים. לא פחות ולא יותר. מפני שמקום הזיתים שמשם מביאין השמן הי' מהלך ד' ימים וחוזרין בד' ימים הרי ח'. רוקח:" + ], + [ + "עוד טעם. מפני שכל ישראל הי' בחזקת טמאי מתים וא\"א לתקן שמן טהור עד שיעברו עליהם ז' ימים מיום טומאתם ויום א' לכתישת הזיתים ותקונם להוציא מהם שמן טהור. ב\"י סי' תר\"ע:" + ], + [ + "טעם. שתקנו להדליק נר חנוכה בבהכ\"נ. מפני האורחים שאין להם בית להדליק בו וכמו שתקנו קידוש בבהכ\"נ משום אורחים דאכלו ושתו בבי כנישתא.*ונ\"ל עוד טעם ע\"פ מה שכתב הכלבו סימן נ\"ח הטעם שמקדשין בזמן הזה בביהכ\"נ אע\"פ שאין אורחים אוכלין שם. כדי להסדיר להמון העם סדר הקידוש הצריכין ללמוד אותו דלא גרע מתפלת של פרקים שצריך להסדיר ע\"ש. וכן ג\"כ כאן תקנו להדליק בבהכ\"נ כדי להסדיר להמון העם סדר הברכות הצריכין ללמוד אותן. ועי' ליקוטים סעיף י\"א: לבוש סי' תרע\"א סעי' ח':", + "קונטרס אחרון
נר חנוכה בביהכ\"נ. בספר ארחות חיים סי' תרע\"א אות י\"ג כתב בשם שו\"ת בנין שלמה דמה שנוהגים בכמה מקומות בבתי כנסיות ובתי מדרשות להדליק נרות חנוכה גם בבוקר בעת תפלת שחרית. הוא כדי לצאת ידי דעת הרמב\"ם בפ\"ג מהלכות תמידין ומוספין דבהטבת הנרות דשחרית היתה גם הדלקה אם מצא שכבו הנרות ע\"ש:
אם הדליק בלילה הראשונה בביתו ואח\"כ מדליק בביהכ\"נ יברך שהחיינו ג\"כ. ואם הדליק קודם בביהכ\"נ לא יחזור לומר בביתו ברכת שהחיינו אם לא שמדליק להוציא ג\"כ אשתו וב\"ב. שערי תשובה שם ס\"ק י\"א בשם זרע אמת:", + "ללמוד אותן. ועי' עטרת זקנים סי' תרע\"ג בשם הרא\"ש שראוי להדליק בבהכ\"נ עצמה מקום מקדשינו מעט מקום שבו נעשה לנו נס ע\"י שמן:
ובשם ספר נר מצוה כתב דמאחר שהנס נעשה ע\"י שמן צריך לקיים גם המצות ע\"י נרות של שמן. אבל בנרות של שעוה או חלב לא מיקרי נר רק אבוקה פסול לנר חנוכה ע\"ש:" + ], + [ + "טעם. שנוהגין להדליק בבהכ\"נ בין מנחה למעריב. משום שהוא תחלת הכנסת היום הבא שתפלת ערבית הוא מן יום הבא. לבוש סי' תרע\"א סעי' ח'. ויחיד שמתפלל בביתו מדליק ג\"כ קודם מעריב דא\"צ זמן כ\"כ וליכא למיחש שמא ישכח מעריב. וכ\"כ בכ\"ה שהוא נוהג כן.*ונ\"ל דזה דוקא לשטתו שכתב בסימן תרפ\"א סק\"א דבמוצאי שבת ידליק ואח\"כ יבדיל. אבל לדעת הט\"ז שם שסיים וכתב הלכה למעשה וז\"ל הגם כי כבר נהגו בבתי כנסיות להדליק של חנוכה תחל' מ\"מ מי שישיג בדברים כהלכה ראוי לו להבדיל בביתו ברישא והדר להדליק נ\"ח. כן נמי אם יחיד מתפלל בביתו יתפלל מעריב תחל' ואח\"כ ידליק. ובספר א\"ר כתב דבשירי כה\"ג הוא עצמו חזר בו שיתפלל תחל'. ועי' מחצית השקל סי' תרע\"ב ס\"ק ה' ופ\"מ שם: מ\"א סי' תרע\"ב ס\"ק ה':" + ], + [ + "טעם. למה אין עושין תשעה ימי חנוכה מספק כמו שאנו עושים בחג הסוכות תשעה ימים תשיעי ספק שמיני. מפני שחג הסוכות מן התורה והחמירו רז\"ל על ספקו לפי שאין אנו קובעין עתה על פי הראי' אבל חנוכה שהוא מדבריהם הם אמרו לעשות שמונת ימי חנוכה והם אמרו חשבון המולדות. אבודרהם:" + ], + [ + "טעם. שנוהגין להתענות שובבים ת\"ת. מפני שימים אלו מסוגלים לתקן עון קרי יותר מכל השנה להמתענים בהם לכן מתחיל מפ' שמות שאז התחיל השיעבוד שנתקן הקרי דאדה\"ר ונגמר בפרשה כי תקנה עבד עברי. (בסוד אם בגפו יבא בגפו יצא לרמוז שבחדש אביב יצאו מתוקנים. עי' עטרת זקנים סי' תקס\"ח).*ועי' פ\"מ שם וז\"ל יש נוהגין בפשוטה שובבי\"ם ובמעוברת שובבי\"ם ת\"ת וכשחל ר\"ח שבט וט\"ו ביום ה' עא\"ר י\"א דיש להתענות במקומן ויקהל פקודי ע\"ש. ולפ\"ז בפשוטה אם אפשר כן יתענו ת\"ת ואין חשש בידי דבר ברור בזה די\"ל הואיל ונדחה ידחה ע\"ש. ועי' שערי תשובה שם סק\"ב. וקורין בשחרית בפרשת השבוע ובמנחה קורין ויחל ומפטירין דרשו. לבוש סימן תרפ\"ה: האר\"י ז\"ל ועי' באר היטב סי' תרפ\"ה ס\"ק ב':", + "קונטרס אחרון
ויקהל פקודי. והא דאין מתענין בפ' כיתשא משום דמשמיעין בה על השקלים לתת צדקה והוא במקום התענית. כרם שלמה בשם א\"ר:" + ], + [ + "טעם. שאמר התנא במתניתין בא' בשבט ר\"ה לאילן. כדברי ב\"ש ובה\"א בט\"ו בו לשון יחיד ולא אמר לאילנות כמו באינך. לרמז מה שקבלנו מרבותינו להתפלל בט\"ו בשבט על אתרוג כשר יפה ומהודר שיזמין השי\"ת בעת המצטרך למצוה כי הנה זה היום אשר עולה השרף באילנות והוא כפי הזכות של כ\"א מישראל הנה מה טוב ומה נעים שיתפלל האדם ביום ההוא ראשית יסוד הצמיחה שיזדמן לו השי\"ת לעת המצטרך את הפרי עץ הדר וזה שרמז התנא באומרו לשון יחיד לאילן להורות על האיל\"ן המיוחד המבואר בתורה למצוה.*ועי' אלי' רבה סי' תרפ\"ה וז\"ל מצאתי כתוב לעולם כשחל ר\"ח שבט ביום ד' אז הוא קר ושלג גדול באותו חורף והסי' הוא ויג\"ש ר\"ת \"יום \"ו \"ג' \"שבט כי אז הוא כך בדוק ומנוסה והירא דבר ה' הניס וגו' ע\"ש: בני יששכר:", + "קונטרס אחרון
ר\"ה לאילן. ונוהגין להרבות בו במיני פירות של אילנות לכבוד שמו של יום. עי' מ\"א סי' קל\"א ס\"ק ט\"ו ופר\"ח שם אות ו' בשם תקון יששכר. ובספר שבט מוסר פ' ט\"ז בצוואה ר\"א הגדול כתב בני הוי זהיר לברך על הפירות בט\"ו בשבט שמנהג ותיקון הוא:" + ], + [ + "טעם. ד' פרשיות. שלש מהם זכר לזמן שבית המקדש קיים והם פרשת שקלים. ופרשת פרה אדומה. ופרשת החודש. לפי שבאחד באדר משמיעין על השקלים. שהתורה אמרה זאת עולת חודש בחדשו לחדשי השנה ומפי השמועה למדו שמראש חודש ר\"ל ואמר בחדשו כלומר חדש והביא קרבן מתרומת שקלים חדשים ולפיכך משמיעין חודש אחד קודם ניסן כדי שיכין כל א' וא' מחצית שלו ויהי' הכל גבוי ומובא למקדש כשיבא ניסן וע\"כ כשחל אדר בתוך ימי השבוע מקדימין להשמיע ביום שבת שעברה שאם יאחרו עד שבת הבאה לא יהי' חודש שלם בין ההכרזה לר\"ח ניסן אבל כשיבא ר\"ח אדר בשבת אין צריך להקדים שהרי יש כאן חדש. ופרשת פרה אדומה. להודיע לעם שהם טמאי מתים שיטהרו באפר פרה לפי שבראש חודש ניסן מתחילין הרחוקים לעלות לירושלים ולפיכך אין מפסיקין בין פרשת פרה אדומה לפרשת החדש. ופ' החדש. להודיע לעם שבשבוע הנכנס יהי' ר\"ח ניסן ויכינו עצמם לעלות לרגל. ופ' זכור.*כתב הפרמ\"ג סי' רפ\"ב סק\"ג אף דקטן עולה למנין ז' ובימי הש\"ס הי' הקטן עולה וקורא בעצמו. אבל קטן העולה לפרשת זכור לא יקרא הוא בעצמו. דהא י\"א דקריאת פ' זכור מן התורה ואין יוצאין בקריאת קטן. ועיין ט\"ז סי' תרפ\"ה סק\"ב: מפני פורים לפי שהמן בא מזרע עמלק ואמרה תורה זכור את אשר עשה לך עמלק ומפי השמועה למדו זכור בפה כו' ואמרינן בירושלמי בדין הוא שתקדים פרשת החדש לפרשת פרה אדומה שבאחד בניסן הוקם המשכן ובשני לו נשרפה הפרה ולמה אמרו תקדים פרה אדומה מפני שהוא טהרתן של ישראל פי' מטומאת מת כדי שלא יהי' נדחין לפסח שני. אבודרהם:", + "קונטרס אחרון
ופרשת החודש. בספר הברית ח\"א דרך אמונה פ' ל\"א כתב דשיבוש גדול וטעות דמוכח הוא ביוצר לפרשת החודש: בפיוט המתחיל הוא נקרא ראש וראשון. באמרו שם להנתן דת חדשה. וצריך למחקו. או נטה עליו קו של דיו בלי להזכירו. וכן בנוסח אלהיכם. לשבת חנוכה. הנדפס בסידורים בקדושה של מוסף שבת. כי באלה הדברים אשר בזה הפיוט. תלו עצמן כת ש\"צ ימ\"ש:", + "ואין יוצאין בקריאת קטן כתב בספר מטה משה אות תתקנ\"ט בשם מהרי\"ש אותם שאינם יכולים לבא למניין לפ' זכור יש להם להזהר לאמרה בניגון ובטעמים:
בספר בני יששכר כחב דמה שצותה אסתר להתענות ג' ימים דייקא לפי שבג' ימים מעל\"ע יש בהם ע\"ב שעות לעורר מדת החסד:
עוד כ' ראיתי בספר הרב הגדול מ' חיד\"א זלה\"ה כ' בשם גדול א' מ\"ש אסתר וצומו עלי חיבת עלי אין לו ביאור אבל הוא ע\"ד שאמרה רבקה עלי קללתך בני ומתרגמינן לי איתאמר בנבואה דלא ייחון לווטין עלך ברי ה\"נ תיבת עלי להיות שיום א' מאלו הג' ימים הי' י\"ט הראשון של פסח ואסור להתענות מן התורה. וגם הי' צריכין לבטל מלות אכילת מצה ומרור וד' כוסות. אבל אמרה אסתר וצומו עלי היינו לי איתאמיר בנבואה שהותר לכם עשות כזאת בהוראת שעה ע\"ש:
וז\"ש ואל תאכלו ואל תשתו דלכאורה כיון שאמרה וצומו הנה ידענו שהצום הוא שלא לאכול ולשתות. אבל רמזה בדבריה הגם שיש באלו הימים אכילת מצוה היינו מצה ומרור וגם שתיית מצוה היינו ד' כוסות. עכ\"ז תבטל הכל. והנה הנביא שנתבחן נבואתו רשאי לבטל מצוה כשאומר בציווי השי\"ת בהוראת שעה כגון אליהו בהר הכרמל שהקריב בשעת איסור הבמות באומרו שכן נצטוה מפי השי\"ת בהוראת שעה כידוע. וז\"ש ויעבר מרדכי שעבר על מצות החג ויעש ככל אשר צותה עליו אסתר. להיות שנתבחן אצלו נבואתה ע\"כ מחויב לשמוע בקולה לבטל על פיה מצוה לשעתה. ומחויב לסמוך עליה ועל נבואתה ע\"ש." + ], + [ + "טעם. שצותה אסתר להתענות שלשה ימים. לפי שאין הקב\"ה מניח את הצדיקים בצרה יותר משלשה ימים שכן מצינו ברחב (יהושע ב') ונחבאתם שמה שלשת ימים. וביונה (יונה ב') כתיב ויהי יונה במעי הדגה שלשה ימים וגו' וכן בגאולה העתידה כתיב. (הושע ב') יחיינו מיומים וגו' כד הקמח:", + "קונטרס אחרון
יותר מג' ימים ובשם הג' הקדוש מהר\"ש מאסערפאליע זצוק\"ל*הוא הקדוש חיבר כמה חבורים בקבלה. והיה בזמן הגאון מ' פני יהושע. ובעוה\"ר נהרג בשנת ת\"ח בעמדו בביהכ\"נ מעוטף בציצית ותפילין. שם הגדולים להגאון הקדוש. מו\"ה חיד\"א זצוק\"ל ס\"ס אות ס': שפירש המדרש פליאה שאלה אסתר מפני מה נתחייבו שונאיהם של ישראל כלי' והשיבו לה מן השמים מפני שנעשו ישראל מ\"ך ור\"ש מיד פתחה אסתר ואמרה אלי אלי למה עזבתני ע\"כ. כי להיות דבכל מלאך יש אותיות משמות הקודש אשר משם נמשך חיותו מחיי כל החיים ב\"ה וכשמסתלק ח\"ו ממנו אותיות. השמות נשאר בלי תנועה וחיות. והנה מיכאל הוא הממליץ טוב בעדינו בכל זמן ועידן בכח אותיות השם אשר בו. היינו אותיות אלי. ואם ח\"ו גורמים העונות ואינם פועלים בו אותיות אל\"י נשאר מ\"ך. וכן עם הקודש ישרא\"ל דומים למלאכי השרת חיותם והתגברותם ע\"י אותיות השמות המאירים בהם. היינו ג\"כ אותיות אל\"י. וח\"ו כשגורמים העונות אינם פועלים בהם אותיות אל\"י ונשארים ר\"ש. וזכו שהשיבו לאסתר מפני שנעשו ישראל מ\"ך ור\"ש. שנחסרו אותיות אל\"י ממיכא\"ל אפטרופסא דישראל ונשאר מ\"ך. וכן מישראל ונשאר ר\"ש. וזהו שפתחה אסתר ואמרה אל\"י אל\"י למה עזבתני. וע\"י תפלתה חזרו אותיות אל\"י למיכא\"ל ואותיות אל\"י לישרא\"ל:" + ], + [ + "טעם. שאם חל פורים ביום א' מתענין ביום ה' שלפניו ולא ביום ו' שלפניו. משום כבוד השבת שלא יוכלו להכין צרכי שבת ביום התענית אם הי' מתענין ביום ו' שלא הי' יכולין לטעום התבשילין של צרכי שבת. לבוש סי' תרפ\"ו סעי' ב':", + "קונטרס אחרון
ביום ה' שלפניו. אם הוא נדתה וחל בו ברית מילה יעשה סעודת המילה ביום התענית שהוא יום ה' ולמחר בע\"ה יתענו להשלים מה שלא התענו. רמ\"א סי' תרפ\"ו. ועי' ט\"ז ופ\"מ שם סק\"ב. ומשמע אפי' יותר מיו\"ד. באר היטב שם סק\"ה ע\"ש. וע\"ל בהשמטה לסעי' תתקכ\"ה בד\"ה והגאון*וכתב המ\"א סי' תקס\"ח סק\"י דפשוט דבמקום דמותר לאכול על הסעודה אינו תענית כלל ומותר אח\"כ לאכול ולשתות אפי' בביתו ומיהו קודם הסעודה נ\"ל דאסור לאכול ולשתות בביתו. מיהו הבעלי ברית (היינו אבי הבן והמוהל והסנדק) מותרים לאכול מיד די\"ט שלהם הוא עכ\"ל:
אם אירע ברית מילה אפי' בעשרת ימי תשובה מצוה לאכול וא\"צ התרה. רמ\"א שם סעיף ב'. ועי' מ\"א שם ס\"ק י\"א דאם מתענים כולם מפני המנהג אז אע\"פ שקיבל עליו התענית במנחה מותר לאכול דמתענה אדעתא דמנהגא. אבל אם מתענה רק יום א' ביו\"ד ימי התשובה וקבלו במנחה שאז צריך קבלה אז אין מתענה ע\"ד המנהג רק שקיבל עליו עכשיו להתענות יום א' אסור לאכול. ועי' פמ\"ג שם:
ונהגו העולם עפ'\"י גדולי עולם שלא להתענות בעשי\"ת כ\"א עד אחר חצות ואח\"כ אוכלין כי אז הם ימי רצון ימי חשק שמדבקין עצמו בהשי\"ת בחשק גדול מאד וע\"כ צריכין לתת גבול ומדה להחשק והדביקות שלא יתבטל לגמרי א\"ח למהר\"ן:
ובענין אם אירע ברית מילה בת\"ב שחל להיות בשבת ונדחה ליום א' אם יש לחוש לדברי המ\"א סי' תקנ\"ט ס\"ק י\"א בשם כנה\"ג דמ\"מ אין לעשות סעודה והמנהג עכשיו להשלים אפי' א' מד' צומות שנדחו. או יש להורות כדעת הגאון בעל א\"ר שכתב שהכנה\"ג כתב זה רק על מדינתו מדינת תורגמא אבל בשאר מקומות המנהג להקל כתב בשו\"ת ויעתר יצחק סי' ב' בשם שו\"ת שואל ומשיב מהד\"ת סי' ל\"ט דהמנהג להשלים אף בא' מד' צומות שנדחו. וכן העידו על הרה\"ג מוהר\"ר יוזפא מזאלקווא שהי' מוהל בט\"ב שנדחה ולא הלך לבית המילה כלל. והגאון הישיש מיערסלאב הי' סנדק ולא רצה לאכול והפצירו בו עד בוש כאשר שהי' זקן בן שמונים שנה ולא יכול לבטל ולעבור על דבריהם והלך לביתו לאכול להשיב נפשו אבל ח\"ו להרבות בסעודה ופשיטא בשר ויין ודאי אסור ע\"ש: :
ולענין קריאת ויחל אם אין בבהכ\"נ עשרה מתענים או אם חל באחד מימי השבוע שאין בו קריאת התורה אין לקרות ויחל. אבל אם חל בב' או בה' כיון שבלא התענית היו קורין היום בתורה אין כאן הוספת ברכה ולכן אם יש שם ששה מתענים רשאי לקרות ויחל בשחרית. אבל במנחה אין קורין כשאין עשרה אפי' חל בב' או בה'. שערי אפרים שער ח':
ובס' עבודת הקודש כתב בשם ברכ\"י וז\"ל הא דבעי עשרה מתענין ה\"מ בתענית צבור שקבלו עליהם ע\"כ צרה שלא תבא אבל בד' צומות אפי' שאין מתענין אלא ו' או ז' והשאר חולים או אונס אחר יכולים לומר ענינו ולקרות ויחל אף שאין עשרה מתענים בבהכ\"נ ע\"ש. ועי' ט\"ז סי' תקס\"ו סק\"ג וסק\"ה בענין קריאת ויחל ובאיזה זמן שקורין ויחל גם בשחרית. ועי' פמ\"ג שם סק\"ז. ובשובבי\"ם קורין בשחרית ביום ה' פרשת השבוע ובמנחה ויחל. פמ\"ג סי' תרפ\"ה. ועי' רמ\"א סי' תקפ\"א סעי' ב':", + "של צרכי שבת. חל פורים ביום א' אין נכון להביא המגילה לביהכ\"נ אפי' במקום שערבו. משום שמכין משבת לחול דומיא להביא יין להבדלה שכ' המ\"א סי' תרס\"ז סק\"ג בשם מנהגים דאסור להביא יין מיו\"ט לחבירו. וגם במהרי\"ל אוסר לחפש הס\"ת משבת ליו\"ט משום הכנה:" + ], + [ + "עוד טעם. לפי שרגילין להרבות בו בסליחות ותחנון ולא יתכן לעשות כן בע\"ש שלא יוכלו להכין צרכי שבת. טור שם.", + "וטעם. שאין מתענין בניסן כמעשה שהי'. לפי שאין מתענין בניסן. הרא\"ש. ומה שלא נהגו להתענות שלשה ימים כנגד שלשה תענית של אסתר. כדי שלא להכביד על הצבור. לבוש סי' תרפ\"ו סעיף ג':", + "קונטרס אחרון
כדי שלא להכביד על הצבור. ובספר אבודרהם כתב בשם אבן הירחי שהתענית אינו לשם זכר תענית אסתר שהרי אין אנו מתענין ג' ימים לילה ויום. ועוד שאותם בפסח היו. ואין התענית אלא על שם נקהלו היהודים בעריהם בי\"ג בו (אסתר ט' ב') ואמר מר זמן קהלה לכל הוא. וכן פי' בירושלמי ומצפרא כנופיא ונקהלו להתענות וכן פי' ר\"ח ולכך אין מתענין אלא יום אחד ע\"ש:
יש ללבוש בגדי שבת קודם תפלת ערבית. ובספר עבודת ישראל לפ' זכור כתב דבפורים אין מן הצורך ללבוש בגדי יו\"ט כי האור הזה שזורח למטה אינו כ\"כ גדול ואינו צריך ללבוש. רק מחמת שהוא מאור החכמה לכן צריך ללבוש בגדי שבת ע\"ש:" + ], + [ + "טעם. שנוהגין ליתן קודם פורים ג' מחצית מן המטבע הקבוע באותו מקום ובאותו זמן.*בד\"מ שם כתב וז\"ל מצאתי מעות פורים בכל מקום שיש מטבע קבוע לוקחין המחציות של אותה מטבע ונותנים מהן ג' מחצית למעות פורים ולא של מטבע אחרות שהיא נוהגות במקום אחר. וכן הוא במהרי\"ל. וכתב מהרי\"ב אף מעוברות נותנים ג' מחצית וסימנך זה יתנו כל העובר עכ\"ל ומחלקים אותם לעניים ע\"ש. ונראה דמה שאין נותנין אותם בר\"ח אדר או איזה ימים אח\"כ רק בערב לפני קריאת המגילה. כיון דלית כל עמא תמן שהן טרודין במלאכתן ונמצא א' נותן וא' אינו נותן. אבל בערב קודם קריאת המגיל' כ\"א וא' הולך לשמוע המגיל' וגם בני הכפרים יסעו כולם לעיר לשמוע המגיל' ונמצא כל א' מזכיר השני. ועי' רמ\"א ופרמ\"ג שם שכתבו שיתנו קודם שמתפללין מנחה. וע\"ל סי' תקס\"ד:
ובספר אהבת שלום כתב. טעם. מחצית השקל: דאיתא בספרים שהוא להורות אחדות. כשהוא בפ\"ע הוא רק מחצית השקל וע\"י אחדותו עם חבירו נעשה שקל שלם:
ובספר ילקוט האורים פי' עפ\"ז מה שאנו אומרים בפיוט לפ' שקלים אור פניך עלינו נשא ושקל אשא בבית נכון ונשא. ולכאור' קשה הרי המצו' הי' חצי שקל ולפי דעת בעל עקידת יצחק הי' המצו' לחתוך השקל לשנים. וא\"כ למה אמר ושקל אשא דמשמע שקל שלם. ולפי הנ\"ל ניחא כי לעתיד יעקור הקב\"ה היצה\"ר מקרבינו וכולם ישבו איש תחת גפנו ויהי' שלום בעולם ואז ושקל אשא. כי כל אחד מישראל יהי' קומה שלימה ואדם השלם בפ\"ע. אך לע\"ע בעולם הזה מבקשים אנחנו ברכנו בשלום אל רם ונשא: זכר למחצית השקל שהיו נותנים באדר לצורך קרבנות הציבור. ונותנים ג' מחצית. משום דבפ' כי תשא כתיב ג\"פ תרומה. רמ\"א סימן תרצ\"ד סעיף א':", + "קונטרס אחרון
נעשה שקל שלם. ועפ\"ז נ\"ל לפרש מש\"כ בספר אוהב ישראל (בהעלותך) על פסוק עשה לך שתי חצוצרות כסף וז\"ל שמעתי בשם הרב הקדוש כו' מו\"ה דוב בער זללה\"ה שאמר אלו הדיבורי עשה לך שתי חצוצרו\"ת נוטריקן שתי חצי צורות. אך פירושן של הדברים לא שמעתי ע\"ש מש\"כ בזה. ונראה שהשי\"ת רמז לו שכ\"א מישראל לא יחשוב שהוא אדם השלם. רק כשהוא בפ\"ע הוא רק החצי ורק בהתחברו עם חבירו אז נעשה שלם. וזה עשה לך שתי חצי צורות ותראה שיהי' לך אחדות עם כאו\"א מישראל:
ובספר ייטב לב (וישלח) פי' הפסוק וכי תבואו למלחמה בארצכם על הצר וגו' והרעותם בחצוצרות. תתחברו בחצי צורות. שידמה לכ\"א שאינו אלא חצי צורה ואיננו אדם שלם בלתי אם יתחבר יחד עם חברים כל ישראל למען יהיו כלם אגודה אחת. ואז אין כל אומה יכולה לשלוט בהן.
והרב אלשיך (תשא) כתב דלכך נתנו ישראל מחצית השקל לכפר על מעשה עגל כופר נפשם. לפי שנשים לא חטאו בעגל כדאיתא וה\"ל רק חצי אדם לכך נתנו רק מחצית השקל:
ובספר מעשה רוקח (וישב) כתב טעם על מה דאיתא מס' שקלים פ\"א ופ\"ב שכ\"א הי' מחויב ליתן קלבון נוסף על ח\"ש. עפ\"י מה דאיתא במדרש פ' זו אתם מכרתם בנה של רחל בה' כסף והי' מגיע לכל א' חצי שקל. וא\"כ כיון שראובן לא הי' בשעת מכירה והי' מגיע לכל א' חצי שקל ועוד חלק משקל שלם. לכך מחויב ליתן כ\"א קלבון עכ\"ל. ועי' רמ\"א סי' תרצ\"ד סעיף א':
וראיתי בכתבי הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל (במדבר) דלכך הי' בכל השבטים רק מספר מרובה אלפים מאות ולא הי' בשבט אחד מספר המועט מחמת שא\"א להיות שום איש ישראל נפרד מחבירו אלא אחד כלול בחבירו עד אין גבול ושיעור שהם צבאות השם (צדיק יסוד עולם שכולל כל הנשמות) ולכך הזדמן השם שיהי' רק מספר מרובה. וכל המספרים של הדגלים הי' הכל מכוון כל א' לפי שרשו:
ואפשר דלכך הי' המספר של שבט יששכר נ\"ד אלף לפי השורש הקדוש שלו שהיה בתורה ועבודה לדעת מה יעשה בישראל בדינן ולכך הי' נ\"ד אלף כמנין ד\"ן. וזבולן היה ממשיך פרנסה לישראל ומזין אותו ולכך הי' המספר שלו נ\"ז אלף כמנין זן שהוא שם א\"ל הוי\"ה ב\"ה שמספרם זן כו' ע\"ש:" + ], + [ + "טעם. שאין מברכין לשמוע מקרא מגילה כמו לשמוע קול שופר או לברך על תקיעת שופר כמו על מקרא מגילה. מפני שבשופר צריך לברך לשמוע לפי שצריך שישמע התוקע קול ואם לא שמע לא יצא אבל במגילה יוצא בה בקריאה לבדה אע\"פ שלא השמיע לאזנו כדאיתא בברכות נמצא שהקריאה עיקר שהבנת הלב תלוי בה בלא שמיעה כק\"ש. אבודרהם*כתב הפ\"מ סימן תר\"צ ס\"ק י\"ח וז\"ל ואותן שיש להם מגילה אין להם לפשוט ולהניח כרוכה עדיף טפי פרסום נס שישמעו הכל מהש\"צ שלא יהא נראה כאלו כ\"א קורא בפ\"ע ע\"ש ועי' מ\"א שם. וצריך לכרוך אגרת המגיל' קודם ברכת האל הרב. מהרי\"ל:
ובספר אשל אברהם סימן תרצ\"ב כתב דמ\"ש האחרונים ז\"ל שיכרוך תחלה המגיל' ואח\"כ יברך הברכות שלאחריה. נרא' דלא שייך בזה קפידא גם לכתחל' רק לגבי השליח ציבור שקרא להוציא רבים י\"ח ויש חשש שיאמרו ברכות כתובות במגילה ולכתחל' אין נכון לכתוב בהמגיל' כורכים תחל' כדי שלא יהא טעות לגבי לכתחל'. משא\"כ יחידים שלפניהם מגילות שלהם ואומרים בלחש מלה במלה עם הקורא מצד שחוששין אולי יוחסר שמיעת אות א' להם יותר נכון לברך קודם שיגללו הם המגיל' כדי להסמיך הברכ' להקריא' בכל האפשר ע\"ש: וע\"ל סעיף תתמ\"ד: ", + "קונטרס אחרון
על מקרא מגילה.*וטעם שנקרא מגילה. לשון התגלות שבפורים נתגלה איך שהשי\"ת מנהיג הטבע. נפלאות חדשות בשם קדוש א': עי' ב\"י ס\"ס רצ\"ח דכתב על מה שכתב הכלבו דפורים שחל במו\"ש שקורין מגילה לאור הנר מברך קודם בורא מאורי האש ע\"כ. דלקרות המגילה לאור הנר דלאו מלאכה היא כלל נראה דבהבדלה בתפלה סגי ע\"ש. ונראה שיאמר ברוך המבדיל בין קודש לחול בלא שם ומלכות. וע\"ל בהשמטה לסעי' ת\"א:
כשהקורא אומר את הברכות אל יאמרו הקהל ב\"ה וב\"ש אך ישמעו היטב הברכות ואחר כל ברכה יאמרו בכוונה אמן. וכשמברכין על קריאת מגילה ושהחיינו יכוין שיוצא בברכות אלו גם על סעודת פורים שיאכל ולמצות משלוח מנות. של\"ה. והגאון יעב\"ץ כתב שכ\"א מברך בלחש הג' ברכות וגומר קודם הש\"ץ ועונה אמן. ועי' ט\"ה סעי' תשמ\"ו בהשמטה.
ראוי ונכון שיהי' לכל א' מגילה כשרה כדי שיאמר בעצמו מלה במלה בלחש. ופן לא ישמע תיבה אחת מן הקורא. ואותן שאין להם מגילה כשרה צריך להיות לפניהם חומש שאם לא ישמע איזה תיבה מן הקורא יקרא על פה מחומש ויוצא עכ\"פ בדיעבד. פרמ\"ג סי' תר\"צ סק\"ז:", + "בכל האפשר. ופעם א' התחיל החזן הברכה קודם שגללו וגער בו מהרי\"ל עד אשר כרכו כולה והניחוה אצל הקורא על המגדל ואז הזקיקו לחזור להתחיל ולברך. מטה משה אות תתר\"ה:
וברכת הרב את ריבנו נראה דיכול אחד להוציא חבירו. ספר החיים להרב הה\"ג מהרש\"ק מבראד זצ\"ל: " + ], + [ + "טעם. שאין הנשים מוציאות את האנשים בקריאת המגילה אע\"פ שגם הם חייבים בקריאתה כיון שגם הם היו באותה הנס ועוד שהנס הי' ע\"י אסתר. משום דהוי כמו קריאת התורה. באר היטב סי' תרע\"ה ס\"ק ג':" + ], + [ + "טעם. שנהגו לומר הציבור ארבעת אלו הפסוקים בקול רם ואחר כך חוזר שליח ציבור אותם. איש יהודי. ומרדכי יצא. ליהודים היתה. כי מרדכי. כדי להרבות שמחה לילדים ולכל. ועוד. כדי לעורר הלב אם יתנמנם אחד מהם שלא ירדם. ואומרים אלו הפסוקים. מפני שהם כתובים גבי מרדכי ומשום כבודו של מרדכי ושענין הנס הי' על ידו כו'. אבודרהם:", + "קונטרס אחרון
ושענין הנס הי' על ידו. בספר ראשון לציון פי' מש\"כ ומרדכי לא יכרע. לשון עתיד. כי מלבד שמרדכי ע\"ה לא הי' משתחוה כדרך שהיו כולם משתחוים להמן. אלא שהי' עושה המצאות להודיע כי אינו חפץ להשתחות. וז\"ש לא יכרע ולא ישתחוה. כי לפעמים שהי' עובר המן ומרדכי מוטה ושוחה ובעבור המן לפניו לא הי' נשאר שוחה אלא יושב ביושר לומר כי לא חפץ לכרוע לו:
ובספר דברי שאול כ' בשם ס' במנות הלוי שכ' בשם א' מהחכמים שאחשורוש בעצמו צוה על מרדכי שלא יכרע ולא ישתחוה שלהיותו יהודי ולכך כתיב לא יכרע ולא כתיב לא כרע. שזה הי' מכלל הפקידה של המלך:
ובספר תורת משה להגאון הקדוש בעל חת\"ס זצוק\"ל פי' ויגידו להמן היעמדו דברי מרדכי כי הגיד להם אשר הוא יהודי*ובספר קול יעקב פי' ויגידו להמן לראות היעמדו דברי מרדכי כי הגיד להם אשר הוא יהודי. שכוונת הכתוב עפ\"י מאמר חז\"ל (מגילה ט\"ז) על ויאמר המלך מה נעשה יקר וגדולה וגו' ויאמרו נערי המלך לא נעשה עמו דבר וז\"ל תנא לא מאהבת מרדכי אמרו כן כ\"א משנאת המן. והנה לכאורה יקשה בכאן אם היו שונאין את המן למה הגידו לו שמרדכי אינו רוצה לכרוע לפניו. רק גם כאן הי' כוונתם בהגדה זו לשנאת המן. כי שאלו את מרדכי לאמר איך לא תירא משר גדול קרוב למלך כמוהו. והשיב להם שהוא אינו רוצה להשתחוות כמו אביו בנימין והוא בטוח באלהיו שיראה במפלתו וכמבואר כ\"ז במדרש באורך. והנה זאת היתה כוונתם להוציא הדבר לאור למען תהי' מפלתו קרובה. וזהו לראות היעמדו דברי מרדכי כי הגיד להם אשר הוא יהודי. כלומר זאת היתה עיקר כוונתם יען הגיד להם כי יהודי הוא ובטוח שיראה במפלתו: ע\"ד שאמחז\"ל מגילה דף ט\"ו ע\"א כי המן הי' נמכר לעבד למרדכי בעד פת לחם. והראה בכל פעם שטר מכירה להמן. עי' במנות הלוי כל המעשה וגם נוסח שטר מכירה. ולפ\"ז הי' המן עבד כנעני מהול שחייב במצות כאשה. וא\"כ גם המן יהודי נקרא. כי שם יהודי הוא שם כללי כדאי' במגילה דף י\"ג ע\"א וזהו ויגידו להמן לראות היעמדו דברי מרדכי. פי' אם יש להם קיום ועמידה כי הגיד להם אשר הוא יהודי שהמן יהודי הוא. וזה וירא המן כי אין מרדכי כורע ומשתחוה לו. אדרבה בכל פעם הראה לו תחת הכריעה שטר מכירה שהוא עבדו לכן וימלא המן חמה:" + ], + [ + "טעם. שנוהגין לומר בנשימה אחת מתחלת חמש מאות איש ואת פרשנדתא כו' עד עשרת. משום דעשרת בני המן היו שרי חמשים על אותן ה' מאות איש. ט\"ז סימן תר\"צ ס\"ק ט' בשם הרוקח. והיינו לכתחלה ודיעבד אם הפסיק ביניהם יצא. רמ\"א שם סעיף ט'. וכן כ' בס' מטה משה בשם התוס':" + ], + [ + "טעם שנהגו שמכים המן כשקורים המגילה בבהכ\"נ. כדי שימחה שמו על דרך מחה תמחה את זכר עמלק ושם רשעים ירקב. ואין לבטל שום מנהג או ללעוג עליו כי לא לחנם הקבעו. רמ\"א שם סעיף י\"ז וסמך לדבר והיה\" אם\" בן\" הכות הרשע ס\"ת המן*ועי' מ\"א שם ס\"ק כ\"ב וז\"ל דאם נמצא המנהג באיזהו פוסק אין לבטל אפילו בשעת הדחק כו' מיה' אם נשתנה הענין מאשר הי' בזמן הראשונים רשאים לשנות המנהג לפי הזמן כו' ע\"ש. בשחרית לאחר שסיים האל המושיע אומר שושנת יעקב אם לא במקום שא\"א פיוטים בשחרית אזי אומר גם אשר הניא הכל כמו בליל'. לב שמח. ועיין מ\"א סימן תרצ\"ב ס\"ק ג': מטה משה:", + "קונטרס אחרון
ושם רשעים ירקב. ובשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל שפי' מחה תמחה את זכר עמלק מדור דור. מחה זה הכאה כמו מחי ומסי:
ובס' קב הישר פצ\"ט כ' בשם הג' מוהר\"ר העשיל ז\"ל שהי' נוהג כשהיה רוצה לנסות את הקולמוס הי' כותב שם עמלק או שם המן וזרעו ואח\"כ הי' מוחק את שמם כדי לקיים המצות עשה מחה תמחה את זכר עמלק כי אנחנו מחוייבים לההתפלל על מחיית עמלק כדי שיהי' השם שלם והכסא שלם ואז יתקיים המקרא והתגדלתי והתקדשתי בתוך העמים וביום ההוא יהי' ה' אחד ושמו אחד. אמן:
ובספר מדרש אליהו כתב וז\"ל קבלתי דכשאומרים ארור המן או כשמזכירין שמו ושם אשתו ובניו ומכין. שעושה הקב\"ה שירגישו ההכאות כדי שיקבלו צער גדול יען שכל הבאים לעולם כאילו בימיהם נעשה הנס לפי שאם נתקיים עצתו לא היו באים לעולם. לכן כל הבאים לעולם צריכים לצערו לכן עושה הקב\"ה שירגישו ההכאות שמכים בהזכרת שמם:
עוד כתב דכשמזכיר אדם המן במגילה צריך לומר ארור המן וארורים בניו וארורה זרש. ואין צריך לומר כשמזכיר מרדכי ואסתר דיאמר ברוך מרדכי ברוכה אסתר:", + "ס\"ת המן. בספר אמרי צדיקים ח\"ש פירש בשם הרב הצדיק הקדוש מוהר\"ר חיים מקראסני זצוק\"ל מ\"ש במגילת אסתר וימלא המן חמה. כי הכלל הוא כך בהמתקת הדינים בשורשם אם יש תיבה אחת או פרשה אחת כמו הקללות שבתורה שהם כולם ברכות כנאמר בזוה\"ק. יש להמתיק את הקללות באותיות המלוי כגון א' המלוי שלו ל\"ף. ב' המלוי שלו י\"ת. וכדומה בכל האותיות. ויכולין עמו ב\"י לצרף אותיות הנ\"ל שיהי' לטובה. כן הוא הדרך אל אנשי אמת. אבל המן הרשע אפי' המלוי שלו ג\"כ המן כי המלוי של ה' ג\"כ ה' כזה ה\"ה. והמלוי של מ' ג\"כ מ' כזה מ\"ם. והמלוי של נ' ג\"כ ן' כזה נ\"ן וא\"כ המלוי שלו ג\"כ המן. וזה וימלא המן אפי' המלוי שלו ג\"כ המן ולכן הוא נשאר בחמה ועי' לקוטים סעיף ע\"ג בהשמטה.", + "המנהג לפי הזמן. ועי' דעת תורה סי' ל\"ה סק\"פ שכתב בשם הש\"ך שכ' בשם הב\"ח דאם הי' מנהג בעיר ע\"פ חכם א' ומת ובא חכם אחר ומיקל בזה יכולים לנהוג היתר במה שאסר ע\"ש. ומה שכתב הש\"ך שם דגם אחר מיתת החכם צריך ללכת אחר הוראתו ואין לבטלה באותו מקום בשום ענין עי' פר\"ח א\"ח סי' תצ\"ו בדיני המנהגים אות ב' דזה דוקא כשאין להם רב אז אין לבטל מנהג שנהגו כחד דיעה. אבל אם יש להם חכם מובהק יכול להורות קולא בדבר אם יש לו ראיות לסתור דברי הפוסק ע\"ש:
ובספר שדי חמד בקונטרס כללי הפוסקים סי' י\"ד כתב בשם תשובת רח\"ב מה\"ג מוהר\"ר דוב בהגאון פנ\"י שקבלה בידו מאביו שבכל מקום שמביא הרמ\"א בשם י\"א ולא סתם וכן ראוי להורות אין כונתו לפסוק כמותו והדבר מסור לחכמים להכריע במאזני צדק:
ובספר הליכות עולם שער החמישי פ' שלישי כתב דמה שאמרו מנהג מבטל הלכה דוקא מנהג ותיקון אבל מנהג שאין לו ראי' ולא טעם מנהג מעות הוא ואינו אלא כטועה בשיקול הדעת. עוד כתב בשם הירושלמי הלכה שהוא רופפת בידך פוק חזי מה עמא דבר ונהוג כן ע\"ש:
כתב בספר שפתי צדיקים בליקוטים דמה שאמז\"ל בכל מקום מסופק אם זה הוא דרך הישר פוק חזי מאי עמא דבר. אין הכוונה על פשוטי העם כ\"א אל השרידים אשר ה' קורא. וקורא להם עם בלשון תיבה ע\"ד הכתוב עמי זכור נא מה יעץ וגו' וכדומה הרבה כתובים ואשר לזה צותה התורה אחרי רבים להטות. ואמרו ז\"ל בכל מקום הלכה כרבים ועל זה הדרך אמרו מנהג ישראל תורה הוא. פי' כשתסתכל במנהג ישראל תלמד ליראה את השם כמו מן התורה כי התורה ומנהג ישראל אחד הוא. ועי' ליקוטים סעי' קס\"ח:", + "שושנת יעקב. הא דנקט דוקא שושנת יעקב. לפי שיעקב התפלל על מפלת המן שנאמר \"הצילני \"נא \"מיד אחי ר\"ת המן כדאי' בבעה\"ט ומהר\"ם שיף. ועוד איתא בזוהר (וישלח) ויצו \"גם את השני \"גם את השלישי וכו' ג' גמין רומזים לג' גואלים ר\"ת \"גואל \"משה. \"גואל \"מרדכי. \"גואל \"משיח. קרבן עני:" + ], + [ + "טעם. שאומרים ואתה קדוש אחר מקרא מגילה. ע\"ש שאסתר אמרו שהוא סמיך לפסוק אלהי אקרא יומם וגו' דמני' דרשינן מקרא מגילה. וכתיב בתריה ואתה קדוש נמצא תקנה אסדר' קדושה.*ואומרים בערבית אחר תפלת י\"ח קדיש שלם עם תתקבל ואחר קריאת המגיל' ואתה קדוש ובמוצאי שבת ויהי נועם ואתה קדוש וק\"ש בלא תתקבל ובשחרית יאמר אחר ש\"ע ח\"ק כמו בכל קריאת התור' באין מוסף ואחר המגיל' וסדר קדוש' ק\"ש עם תתקבל. והטעם. שאומרים בליל' אחר תפלת י\"ח קדיש שלם ולא ח\"ק כמו בשחרית. משום דבמעריב מתפללין מבעוד יום וממתינין עד צ\"ה למגילה ויש הפסק גדול אומרים ק\"ש מיד אחר ש\"ע ואף במוצ\"ש שמתפללין בצ\"ה לא פלוג משא\"כ בשחרית. פ\"מ ריש סימן תרצ\"ג: (מנהגים). ועיין פרדס בליקוטי דינים. ומה שא\"א ובא לציון. לפי שאין גאולה בלילה. רוקח אות רל\"ט. וע\"ל סעיף תרמ\"ה: " + ], + [ + "טעם. מאמר חז\"ל אם כל המועדים יהיו בטלים ימי הפורים לא נבטלים. לפי שבפורים נפעל ע\"י מרדכי ואסתר שמוח החכמה נתגלה ומופיע על כל העולמות כל היום והארה זו נשאר לנו לכל הדורות שבכל שנה ושנה בפורים נתגלה מוח החכמה כל היום ומאיר על כל העולמות.*איתא בתיקונים פורים אתקריא על שם יום כפורים ע\"ש. וזה יום כפורים שיום כפור הוא כפורים כי מרדכי ואסתר פעלו שביום פורים לא הי' שום קיטרוג על ישראל כמו ביו\"כ ע\"י השעיר כי בסעוד' השניה הי' כוונתה לקרבן העזאזל ממש ובזה נעשה הקטגור סגיגור דהיינו שנהפך לב אחשורוש לטובה ודיבר טוב על ישראל. מאור ושמש:
ובספר לב דוד פכ\"ט כתב לתרץ דהרי ישראל אשר בספרד ואפריק\"א לא היו תחת ממשלת אחשורוש ולמה חייבים היום כל ישראל לעשות פורים. רק האמת הוא דמאחר דבכל שנה מאירים ומזהירים זהירות יתירה ואורים גדולים בפורים ככל אשר נגלו בימי מרדכי ואסתר חל על כל ישראל לקיים את ימי הפורים האלה בזמניהם במצות מגילה ומנות ומתנות לתקן שרשם.
ובשם הרמ\"ז זלה\"ה שפי' והימים האלה נזכרים ונעשים. שבהזכר זכרם למטה נעשים בפועל למעל' וזה בכל דור ודור כי כן קיימו למעל' מה שקבלו למט'. ועיין קונטרוס אחרון לטעמי המנהגים לסעי' תרי\"ח בד\"ה לתקן:
ובספר קרית ספר אשר נדפס מחדש לבעל הרוקח כתב שע\"כ כתיב יעבור מלא ו'. כי ה' ימים פורים יום י\"א י\"ב י\"ג י\"ד ט\"ו ולא י\"ו. ועוד ה' מועדים יעברו לעתיד לבוא ולא פורים כי פורים לא יבטל וזכרם לא יסוף מזרעם:
ובספר ליקוטי מהרי\"ל כ' הטעם. שימי הפורים לא בטלים. כי כל המועדים הם בזמן א'. חג הפסח בט\"ו בניסן. חג הסוכות בט\"ו בתשרי ואין כח ביד ב\"ד להקדים יום א'. אבל ימי פורים הם י\"א י\"ב י\"ג י\"ד ט\"ו והוא למעל' מן הזמן. ע\"כ ימי הפורים לא בטלים כי פורים למעל' מן הזמן: משא\"כ בשבתות וי\"ט שאין מתנוצץ מוח החכמה במלכות רק בשעת התפלה. ולעתיד יקוים ומלאה הארץ דעה כמים לים מכסים ולא ילמדו עוד איש את רעהו כי כולם יודעים אותי מקטנם ועד גדלם כי אז יתגלה מוח החכמה בעולם דרך המלכות אז יהיו כל הימים בבחי' ימי פורים שנתגלה מוח חכמה דרך המלכות ולכן יתבטלו כל האורות המתנוצצים במועדות כי הם יהיו כשרגא בטיהרא לנגד גודל הבהירות של מוח החכמה. כי אז יהפוך אל העמים שפה ברורה יחד לקרוא כולם בשם המיוחד מחמת התגלות החכמה עילאה וזהו ימי הפורים לא נבטלים כי יתגלה מוח החכמה כמו בפורים כל היום*ובספר ארחות חיים סימן תרצ\"ד כתב בשם המרדכי ב\"מ פרק המקבל דיום פורים שקול כיום מ\"ת :
ובספר דבש לפי מערכת פ' אות ב' כתב בשם מדרש אליהו שכ' בשם יד יוסף דפירים כולל כל הימים טובים. פסח מעבדות לחירות וכאן ממות לחיים. שבועות מתן תורה וכאן הדור קבלוה. ר\"ה ספרי חיים וספרי מתים וכאן נדונים אם לקיים הגזיר' אם להנצל. יום הכפורים מחילת עונות וכאן נמחל להם מה שנהנו וכו'. סוכות ענני כבוד וכאן נכנסו תחת כנפי השכינ' ורבים מעמי הארץ מתיהדים ע\"כ.
וכתב הוא שם דאפשר דלכך בחרו לקרוא פורי\"ם ע\"ש הפור כי ר\"ת פורי\"ם פסח וסוכות. סוכות נרמז רק בוא\"ו החיבור כי בסיכות הושבתי וכו' בהוציאי אותם מאמ\"צ ע\"כ הוא נטפל לפסח. ר\"ה יוה\"כ מתן תורה:
עוד כתב בספר מדרש אליהו שמעתי מרבי הקדוש זלה\"ה שיום פורים מכפר הקב\"ה עונותיהם של ישראל כיום הכפורים. רק יוה\"כ הותקן על כפרת העגל שבא לעובדו מסיבת אכילה ושתי'. לכן בדין הוא שיתענו שיתכפרו על הנמשך ממה שאכלו ושתו. אבל פורים שהישועה נמשכה ע\"י שהתענו לכן בדין שיתכפרו באכיל' והוא ע\"ד שארז\"ל כל האוכל ושותה בערב יוה\"כ כאילו התענה תשיעי ועשירי. נמצא כשם שיש כפרה בתענית כך יש כפרה ע\"י אכיל' ושתי':
ובספר זרע קודש (דברים) כתב דלעתיד כשיתוקן בשלימות יהי' לנו מי\"ז בתמוז עד אחר ט\"ב הכ\"א יום חג ויו\"ט נגד הג' רגלים. ז' של פסח. ז' של שבועות. כי חג השבועות נחשב ג\"כ לז' ימים כי יש לו תשלומין כל שבעה. ז' של סוכות: ובמק\"א באותה פ' כתב דהשם טדה\"ד הוא נגד כ\"ב יום מי\"ז בתמוז עד אחר ט\"ב. והם נגד כ\"ב אותיות התור' גימטרי' הטוב. והם נגד כ\"ב יום שהם יו\"ט בפסח ושבועות וסוכות ור\"ה ויוה\"כ שהם יו\"ט נגלים כו' ולעתיד יתהפכו גם הכ\"ב יום אלו לששון ולשמחה וי\"ט כמו הכ\"ב יום שהם יו\"ט עתה ע\"ש. ובספר תולדות אהרן (פנחס) כתב ג\"כ שהכ\"א ימים יהי' אי\"ה כשיבא אליהו ויבשר לנו על משיח כולם ימים טובים והתחלת הי\"ט יהי' בי\"ז בתמוז ויאמרו בהם אי\"ה הלל. ובפ' (דברים) כתב דהטי\"ת ימים של אב יהיו כולם ימים טובים. וכמו שבתשרי הם טי\"ת ימי הח\"ג ויום הטי\"ת הוא שמחת תורה. כך הימים הללו יהיו ימי שמחה ויום הטי\"ת יהי' יו\"ט גדול. וע\"ל סעיף תרל'ט: . מאור ושמש רמזי פורים. וע\"ל סעיף תקצ\"ה:", + "ובס\"ח סימן שס\"ט כתב בשם י\"א דיוה\"כ לא יתבטל והכפרה יהי' על השגגות. ופי' המפרש אף שלעתיד יתבטל היצה\"ר מן העולם ולא יהיו צריכים כפרה אעפ\"כ יהיו צריכים כפרה על השגגות שהרי אף הנשמות לאחר מיתה חוטאים ונענשים כרוחו של נבות. ועיין קונ\"א בהשמטה לסעיף שמ\"ח: ", + "קונטרס אחרון
ולא יום י\"ו וע\"כ י\"ל שלא לומר תחנון מן יום י\"א עד אחר פורים. ובס' מעש' יחיאל (במדבר) כ' דהמנהג בין החסידי' שלא לומר תחנון ב\"י אחר פורי' משו' הה\"א בגמ' ואימא בשיתסר ואימא בשיבסר. כי באמירת תחנון בעלילה כ\"ד מבטלין לה כי טוב מעט בכוונה:", + "ע\"י אכיל' ושתי'. עוד כ' שם דלכך קבעום למאכל ומשת' על הישוע' שהית'. כיון שפורי' כולל כל המועדים כמו שכת' לעיל מהרב יד יוסף ז\"ל לכך משו' הכי קבעו' לסעוד' כמו שהוא הדין ביו\"ט:
א\"נ בדרז\"ל אמר המן לאחשורוש מוציאים כל השנה בשה\"י ופה\"י. כלומר שבת היום פסח היום ולא יהבי כרגא*בספר דבש השדה כתב בשם הרב הקדוש מו\"ה אליעזר בן הרב הצדיק הקדוש מוהר\"ר אלימלך זלה\"ה שהי' כקוץ בעיני הרשע ההכנות שישראל עושים קודם כל מצוה. כי כל השנה כל עבודתם וטרחתם רק לקיים המצות. למשל על פסח כמה וכמה עבודות ויגיעות וטרחות הוא עושה. תיכף משעת קצירת חטים מיגע א\"ע ולשמור אותו כל השנה. וקודם החג על כל דבר ודבר בפרטי. ועל ש\"ק כמעט כל השבוע כל יגיעתו להכין על שבת וכ\"כ על כל מצוה ומצוה על אתרוג על סוכה. וכמעט כל השנה הוא מוטרד לקיים המצות: אמר הקב\"ה אתה מטיל עין הרע במועדים שלהם אני מוסיף להם מועד אחר ע\"כ. ולכן כיון שבמועדי' צריך לאכול ולשתות גם במועד הנוסף דהיינו פורים צריך לאכול ולשתות. לכך הוקבעו לאכילה ולשתיה ע\"ש:" + ], + [ + "טעם. שאין שום הזכרה במגילה. מפני שניתנה לכתוב בדתי פרס ומדי ע\"כ אין בה אזכרות*ובמהרי\"ל כתב שאלו למהרי\"ל אמאי אין שום שם במגילת אסתר. והשיב משום דנתנה לכתוב למלכי מדי ופרס והם יכתבו לשם אלהותם:
ובענין מה שאמז\"ל הוא אחשורוש כו' שבע ועשרים ומאה מדינה. המאה מדינות הי' לו על היבשה. והשבע ועשרים מדינות הי' לו על הים. יש רמז לזה במה שנאמר ויש\"ם המל\"ך אחשורו\"ש מ\"ס ע\"ל האר\"ץ ואי\"י הי\"ם פי' וישם סכום מ\"ס בגימ' מאה ע\"ל האר\"ץ היינו על היבשה. ואי\"י היינו בגימ' שבע ועשרים. הי\"ם היינו על הים. בשם האריז\"ל: . ט\"ז סי' של\"ד ס\"ק י\"א בשם מרדכי:" + ], + [ + "טעם. שכתוב בגתנא ותרש. כי בני המן שהיו סופרי המלך כתבו ענין מרדכי כך הגיד מרדכי על בגתן או תרש כלומר בין שניהם הי' העצה להמית למלך אבל לא נודע ממי יצא העצה תחלה שזה דוקא חייב מיתה. ומחמת ספק תלו את שניהם. ובהיות כן אין ראוי מרדכי לשכר כיון שגרם שאחד נהרג בחנם ונעשה נס ונפרד תיבת או ונעשה חיבר אות א' בסוף תיבת בגתן ונעשה בגתנא ואות ו' בתיבת תרש ונעשה ותרש. וזהו וימצא כתוב על בגתנא ותרש אעפ\"י שהם כתבו כי הגיד מרדכי על בגתן או תרש נעשה נס כנ\"ל וא\"כ בדין הרג המלך לשניהם ומרדכי ראוי לשכר. מדרש תלפיות אות א' בשם מדרש:" + ], + [ + "טעם שצריך להאריך וי\"ו דויזתא. לסי' שכולם נתלו בזקיפה ושורה אחת זה על גב זה. י\"מ להאריך אותה בכתיבתה והיא מן האותיות הגדולות. וי\"מ להאריך בקריאה. ונוהגין בשניהם. לבוש סי' תרצ\"א סעיף ד': " + ], + [ + "טעם שראה המן לעשות עץ כל כך גבוה של חמישים אמה. המן ראה בחלומו את מרדכי פורח על גבי ביתו. וכדי לקיים מאמר החלום הזה אמרו לו זרש אשתו וחכמיו שיראה לעשות עץ גבוה יותר מביתו שהי' גבוה מאוד קרוב לחמישים אמה כדרך בית השרים. וכדי שיתלה מרדכי באויר למעלה גבוה יותר מביתו צווהו לעשות העץ גבוה נ' אמה. ולסוף הי' החלום מרמז שעתיד שתשים אסתר את מרדכי על בית המן כן יפלו כל אויבי השם.*בספר דעת משה פי' ויאמר המן בלבו למי יחפוץ המלך לעשות יקר יותר ממני. למה זה חשב המן בלבו שדוקא לו יחפוץ המלך לעשות יקר יותר מכולם. כי ארז\"ל לעשות כרצון איש ואיש זה מרדכי והמן. וכשמוע המן מאמר המלך מה לעשות באי\"ש אשר המלך חפץ ביקרו דייק המן תיבת באי\"ש בודאי לו יחפוץ המלך לעשות הגדול' כי אנכי נקראתי איש כנ\"ל ואמר לו המלך המן טעית לא כן רק עשה כן למרדכי היהודי כי הוא נקרא ג\"כ איש. ועי' ליקוטים סעיף ע\"ג בהשמטה:
ובספר שפתי צדיקים (וירא) כתב בשם הרב הצדיק הקדוש מוהר\"ר לוי יצחק אב\"ד דק\"ק בארדיטשוב זצוק\"ל שהי' לפלא בעיניו על הנכתב במגילת אסתר ויצא המן ביום ההוא שמח וטוב לב. מאין בא לו זו הבחינ' של שמח' שהוא בחינת הקדוש' ולא נאות להמן להכתב בו כך. אמנם אסתר ראתה שהמן הוא כולו רע ואין בו אפילו מעט בחי' טוב ולכך יראה מפניו ע\"ד אמרם ז\"ל אל תתגרה ברשע שהשעה משחקת לו כי העוה\"ז לא נברא רק לרשעים ודרכם צלחה עד מאד. ומי שהוא רשע עד לתכלית דרכו בודאי צלחה והשעה משחקת לו ועם רשע כזה סכנה להתגרות. אבל הרשע שאין השעה משחקת לו זה סימן שיש בו קצת טוב ואז אין סכנה להתגרות בו ויכולת ביד הצדיקים להפכו ולשנותו. וזאת היתה כונת אסתר בראותה שהמן מצליח מאד והשעה משחקת לו יראה מפניו. ונקטה עצה בלבה לעשות סעודה ועשתה הסעודה בקדושה ובטהרה מאד עד ששרתה הקדושה בכל מאכל ומאכל ובהשלחן וכל כליו. וכשנהנה המן מאותו הסעוד' דבקה בו קצת קדוש' ונתפס בו קצת טוב עד שיתכן לייחס עליו וטוב לב ואז התחיל מפלתו עכ\"ל הקדוש:
ובספר בני שמואל פי' המדרש פליאה בשעה שאמר המן ואת עשרת אלפים ככר כסף וגו' אמר הקב\"ה אילו לא מת משה יפה אמרת עכשיו שמת משה יתלו אותי ואת בניו על העץ. עפ\"י הפסוק ועתה הניחה לי ואכלה אותם כרגע ואעשה אותך לגוי גדול. וז\"ש המדרש אילו לא מת משה הייתי יכול לקיים ואעשה אותך לגוי גדול. יפה אמרת להשמיד את כל היהודים כמו שאמרת. עכשיו שמת משה ואיננו יכול לקיים ואעשה אותך לגוי גדול שפיר יתלו אותו ואת בניו על העץ: ספר החיים:" + ], + [ + "טעם. שבהו\"ר אנו מתפללין שיענה ית' ויושיענו בזכות הצדיקים וחושבין כל צדיק וצדיק ולא חושבין את שאול. ובפורים לא יסד הפייט כלום על ברכת את צמח דוד כמו שיסד על כל ברכה. משום שדוד ושאול היו שונאים ע\"ה בהו\"ר שהוא נגד מדת דוד ואושפיזא דילי' לא נזכר שאול. ובפורים שבא הנס ע\"י זרע שאול לא נזכר דוד ודוד ראה זה והתפלל ע\"ז. ע\"ד המדרש זכרנו ה' ברצון עמך ופקדנו בישועתך. כשתעשה נס לישראל ע\"י מרדכי ואסתר אהי' אני ג\"כ נזכר שם. ולכן נזכר עכ\"פ שבטו ואמר איש יהודי ע\"ש שבט יהודא שבט דוד. זרע קודש בשם הרב הצדיק הקדוש מלובלין זצ\"ל:" + ], + [ + "עוד טעם. שלא יסד הפייטן בשמונה עשרה של פורים פייט על ברכת צמח דוד. משום דכל מלחמה ניצחת הי' ע\"י מלכות בית דוד דכתיב ידך בעורף אויביך משא\"כ מלחמת עמלק אמרו רז\"ל דעיקר המלחמה הוא ע\"י בני בנים של רחל כמד\"א אם לא יסחבום צעירי הצאן ע\"כ לא יסד לשבח גם מחיית עמלק בפורים בברכת צמיחת קרן דוד כי הוא אינו עיקר במלחמה הזו אגרא דפרקא: " + ], + [ + "טעם. שא\"א הלל בפורים. משום דקריאת המגילה הלילא. מס' ערכין דף י' ע\"ב:" + ], + [ + "עוד טעם. שאין אומרים הלל על נס שנעשה בחוץ לארץ. וא\"ת הרי יציאת מצרים התם כדתניא עד שלא נכנסו לארץ הוכשרו כל ארצית לומר שירה. א\"נ כדרבא התם הללו עבדי ה' ולא עבדי פרעה אבל הכא הללו עבדי ה' ולא עבדי אחשורוש אכתי עבדי אחשורוש אנן הילכך לא אפשר. שם:" + ], + [ + "טעם. שאין מפטירין ר\"ח שחרית וכן חנוכה ופורים. מפני ביטול מלאכה לעם (אף שפורים מנהגא שלא לעשית מלאכה) חוץ ט\"ב שחרית מפטירין אסוף אסיפם עיין סימן תקס\"ו ס\"א בהג\"ה ולבוש שם. ויראה הטעם משום דבט\"ב הכל בביהכ\"נ עד חצות וליכא ביטול מלאכה. וגם נהגו שלא לעשות מלאכה. ובמנחה יוה\"כ מפטירין ביונה. דליכא טורח שכיון דבלא\"ה הכל בביהכ\"נ עד הלילה. ובת\"צ במנחה שמפטירין. כדי שיאמר דברי כבושים וקורין דרשו כו'. נועם מגדים. וע\"ל סעי' קנ\"ד וסעיף שט\"ו וסעיף ש\"פ.", + "קונטרס אחרון
וכן חנוכה ופורים. נהגו לומר כשמחזירין הס\"ת למקומם שיר המעלות לדוד לולי י\"י מפני שמדבר מענין מה שרצה המן לעשות לנו. ואומר קדיש תתקבל. ואומר למנצח על אילת השחר במקום תפלה לדוד שמדבר מענין אסתר. וגם יש בו רמז לשם המן שנאמר \"הצילה \"מחרב \"נפשי מיד כלב יחידתי ר\"ת המן מכי. אבודרהם:" + ], + [ + "טעם. כשיש מילה בפורים שמלים התינוק ואח\"כ קורין המגילה. כדי שיהי' ג\"כ בכלל יהודי ולומר ליהודים היתה אורה וגו'. ועוד דאורה זו תורה ושמחה זו מילה שנאמר שש אנכי על אמרתיך וגו' והיינו שיסמוכו זו לזו. דרכי משה סימן תרצ\"ג ס\"ק ד':" + ], + [ + "טעם. שאין אנו קורין שני ימים מגילה מספק. עי' לעיל סעי' תתס\"ד:" + ], + [ + "עוד טעם. כי לא יעבור כתיב וכיון שעיר שדינו לקרות ביום י\"ד אין לו לקרות ביום ט\"ו וכל שכן הקורים בט\"ו אין להם לקרות בי\"ו משום לא יעבור. אבודרהם:" + ], + [ + "טעם. שחייבו חכמים להשתכר בפורים והלא בכמה מקומות בתורה מזכיר שהוא מכשול גדול השכרות כמו נח ולוט. מפני שכל הנסים שנעשו לישראל בימי אחשורוש הי' ע\"י משתה כי בתחלה נטרדה ושתי מן המלכות ע\"י משתה היין שנאמר ביום השביעי כטוב לב המלך ביין אמר להביא את ושתי וגו' ובאה אסתר תחתי' ע\"י משתה שנאמר ויעש המלך משתה גדול לכל שריו ועבדיו את משתה אסתר וכו' וכן ענין המן ומפלתו ע\"י משתה היין הי' ולכן חייבו להשתכר בפורים מפני שבא הנס בעבור משתה היין שעשתה אסתר ועתה יהי' נזכר הנס הגדול בשתיית היין*ומה דאמרינן במגיל' דף ז' ע\"ב מחייב אדם לאיבסומא בפוריא עד דלא ידע בין ארור המן לברוך מרדכי. מפני שפיוט הי' שעל הבית האחד עונין ארור המן ועל הבית האחר עונין ברוך מרדכי וצריך צילותא שפעמים שאין אדם מתכוון וטועה. שם: . אבודרהם. ועיין לעיל סעיף תק\"י:", + "קונטרס אחרון
ע\"י משתה היין. ובשם הרב הצדיק הקדוש מהר\"י מבעלז זצוק\"ל שפי' וכלים מכלים שונים כו' דהנה בבלשאצר שהשתמש בכלי ביהמ\"ק יצאה פס יד לסימן כלי' ועונש. והרי אחשורוש השתמש ג\"כ בכלי ביהמ\"ק כמאמרם ז\"ל ומדוע לא נענש. אך הרי אמז\"ל שאחשורוש נטרד ביינו. והיין הי' לו לעונש יותר גדול מן היד הנ\"ל שנתראה לבלשאצר וז\"ש וכלים מכלים שונים כלומר מדוע הכלי' הללו שוני' מן הכלים של בלשאצר שזה האחרון נענש עליהם ואחשורוש לא נענש. ע\"ז תירץ ויין מלכות רב. ר\"ל היי\"ן הי' לו עונש רב כיד המלך כמו העונש של היד שנראתה להמלך בלשאצר:" + ], + [ + "טעם. שנהגו להשתנות במלבושים שונים בזמן הסעודה ושמחת פורים ולא דבר ריק הוא. שהוא לזכר מה שאמרו רז\"ל הם לא עשו אלא לפנים (מה שהשתחוו בימי נבוכדנצר) אף הקב\"ה לא עשה עמהם אלא לפנים ע\"כ משתנים בזמן השמחה במלבושים שונים ולא ניכר הפנים של מי הוא. בני יששכר. ועי' לעיל סעיף קצ\"ג:" + ], + [ + "טעם. שמרדכי נקרא שמו פתחיה. שהי' פותח דברים ודורשן. ויודע שבעים לשון. עי' פחד יצחק אות פ'. וכתב ושמעתי חידה פתחיה זה מרדכי על דרך והי' ראשיתך מצער ואחריתך ישגא מאד בצורה זו:", + "פ|ת|ח|י|ה.", + "מ|ר|ד|כ|י." + ], + [ + "טעם. שנקראת אסתר. על שם שהיתה מסתרת דברים שלא הגידה עמה ומולדתה. מ\"ר אסתר. עוד טעם. על שהיתה מסתרת עצמה שלא תלקח אל בית המלך*בספר ויכתוב משה (תצוה) כתב על מה שאמז\"ל במגילה וישנה ואת נערותי' שהאכילה קודלי' דחזירי. כדעת הזוהר פ' תצא דנקרא שמה אסתר ע\"ש הסתיר שהסתיר אותה קב\"ה מאחשורוש ונתן במקומה שדית בדמותה. וסבר הוא שהיא אסתר וכל זה עשה מרדכי עם שמות ע\"ש. וכן כאן היא לא היתה אוכלת רק השדית שהיתה בדמותה והוא סבר שהיא אסתר:
ועד\"ז פי' שם (וישב) ותתפשהו בבגדו. לשון בגידה כדאיתא בשפתי כהן על התורה בשם הזוהר כגוונא דמרדכי עשה לאחשורוש להחליף עם שמות במקום אסתר שדית תחתי' כן עשה יוסף עם שמות והחליף במקומו שד. אבל אשת פוטיפרע היתה מכשפה וידעה זאת שהוא שד מש\"ה ותתפשהו בבגדו. פי' שאמרה לו אני מכיר בבגידה שאתה עושה לי: . אילת השחר:", + "קונטרס אחרון
עשה מרדכי עם שמות. בספר בית יצחק על מס' מגילה דף י\"ח כתב בשם הרב המגיד מקאזניץ זלה\"ה וז\"ל הנה נודע מזוה\"ק וכתבי האר\"י ז\"ל דאחשורוש הטמא לא נגע באסתר כלל ח\"ו רק שאסתר השביעה שידה אחת ובאת בדמות אסתר ושמשה עם אחשורוש והי' סבור שהיא אסתר. והנה כתבו המקובלים דשם השדית שהשביעה אותה אסתר מו\"ך שמה עיי' בקנאת סתרים למהר\"א גלאנטי. וזהו שרמזו התוספ' בדבריהם הקדושים שהיתה משמשת במו\"ך ור\"ל שהשתמשה בהשדית ששמה מו\"ך:" + ], + [ + "טעם. למנהג שג\"פ בשנה אוכלים לביבות. הוא מאכל שהבשר מכוסה בבצק. פורים. והו\"ר. וערב יום כפור. משום שהימי' האלו הם כמו יו\"ט באכילה ושתי' ולא יו\"ט גמור שהרי מותרין במלאכה ובמו\"מ וא\"כ הי\"ט באתכסיא ולא באתגליא. וידוע דרשת חז\"ל ושמחת בחגך אין שמחה אלא בבשר וע\"כ הימים האלו הבשר באתכסיא שאוכלים בשר אבל הוא מכוסה בבצק. גאולת ישראל. וע\"ל סעיף תשל\"ו:" + ], + [ + "טעם. למה תקנו בפורים משלוח מנות איש לרעהו. להורות דשם הי' נוח מאויביהם כי איש לא עמד בפניהם כי נפל פחדם על כל העמים והיתה הסעודה בהשקט שלא בחפזון. דרך פקודיך:" + ], + [ + "טעם. שאין מברכין על מצות משלוח מנות בפורים. דהרי גם אם אינו רוצה לקבלם יצא כמ\"ש הרמ\"א סי' תרצ\"ה סעיף ה'. משום דעיקר מצות משלוח מנות כמ\"ש במקרא איש לרעהו שפירשו אוהבו להרבות השלום. ומי בוחן לבבות לידע אם חבירו אוהבו באמת ע\"כ לא נתקן ע\"ז ברכה כדי שלא יהי' ברכה לבטלה. ארחות חיים שם בשם שו\"ת מור ואהלות:" + ], + [ + "טעם. שאין עושין פורים באדר ראשון דהיינו בחודש שנים עשר כאשר כתב במגילה. כדי לקרב גאולת אסתר לגאולת מצרים ואתא כמ\"ד פ\"ק דמגילה קורין אותה באדר השני.*בספר תשב\"ץ כתב מיהו כבר נהגו רבותינו לעשות פורים באדר ראשון בי\"ד בו לענין אכילה ושתי' ולעשות סעוד' גדול' מדתנן אין בין אדר הראשון לאדר השני אלא מקרא מגילה ומתנות לאביונים. וכן הי' רגיל רבינו יחיאל מפריש להרבות בשמחה ובסעוד' בארבע' עשר של אדר ראשון ולהזמין בני אדם עמו כדמשמע נמי לשון המשנה ע\"ש. ועי' ד\"מ סימן תרצ\"ז דכ' לא ראיתי נוהגין כן:
ובספר דברי יחזקאל כתב בשם הרב הצדיק הקדוש ממעזיבוז זצוק\"ל. כי מרומז פורים בתור' בפסוק ויעש אברהם משתה גדול ביום הגמ\"ל את יצחק. הגמ\"ל אותיות מגיל\"ה שעשה משתה בפורים. ועיין ד\"מ סי' תרצ\"ד דכ' וז\"ל ובמנהגים שלנו כ' דרוב הסעוד' צריכה להיות ביום. אבל בת\"ה כתב דרוב העולם נוהגין לעשות עיקר סעודת פורים בערב ונמשכים עד הליל' ורוב הסעוד' בליל' ונתן טעם לדבריו ומ\"מ כתב דהוא ורבותיו נהגו לעשות עיקר הסעוד' בשחרית. וכתב עוד במנהגים דחייב במשתה ושמחה ב' הימים שנאמר את שני הימים האלה וגו': ואמרינן מסמיך גאולה לגאולה טפי עדיף. מהרי\"ל. וע\"ל סעיף תנ\"ב:", + "קונטרס אחרון
את שני הימים האלה. בני הכרכים שחל ט\"ו באדר להיות בשבת מקדימין וקורין המגילה בי\"ד ומתנות לאביונים ג\"כ בי\"ד ועל הנסים אומרים בט\"ו סעודה ומשלוח מנות ביום א'. שו\"ת הרדב\"ז סימן תק\"ח. וביום שבת מוציאין שני ספרים ובשנייקורין ויבא עמלק. סימן תרפ\"ח סעי' ו':
יש לאכול מיני זרעונים בליל י\"ד אחר התענית זכר לאסתר כדאמרי' במגילה פ\"ק וישניה לטוב שהאכילה זרעונים ויש שאין אוכלין בשר בלילה כדי שלא יטעו לומר שהיא סעודת פורים ואין נוהגין כן וידלי' נרות ושמח' וכבוד יום עדיף. עי' מ\"א סי' תרצ\"ה סק\"ו ופ\"מ שם והמנהג באיז' מקומות לשורר בפורים ובש\"ת על נהרות בבל תדבק לשוני וכו' על ראש שמחתי. לבושי מכלול: " + ], + [ + "טעם. שיש ליזהר בכל תקופה מארבעתן שלא לשתות מים בשעת התקופה. משום סכנה שלא יתנזק ויתנפח. מפני שתקופת ניסן הוא. לפי שנהפכו מימי מצרים לדם לפי רגע. ותקופת תמוז. לפי שבשעה שאמר הקב\"ה למשה ולאהרן ודברתם אל הסלע לעיניהם ונתן מימיו וגו' והם לא עשו כן והכו אותו וזבו ממנו דם שנאמר הן הכה צור ויזובו מים ואין זיבה אלא דם שנאמר ואשה כי יזוב זוב דמה ובאותה שעה לקו כל המימות בדם. ותקופת תשרי. לפי שבאותו פרק בא אברהם לשחוט את יצחק בנו וטפטפה הסכין דם ואותה הטיפה נתפרשה במימות. ותקופת טבת הוא. לפי שבאותו הפרק נשחטה בת יפתח ונהפכו כל המימות לדם ואי אפשר לעולם בלא צחצוח דם באותן פרקים והוא מלקת. וי\"א שארבעה מלאכים ממונין על המים בארבעה תקופות אלו כל אחד ואחד בתקופתו ומתחלפין וכשזה יוצא זה נכנס ועומדין המים בלא שמירה. וי\"א שהשטן משליך טפה של מרה במים. וי\"א כי עקרב מתגרה עם ארי' ועקרב משליך טפת דם במים כשאומרים תקופה נופלת. אבודרהם.*ועי' ש\"ך שם ס\"ק ו' שכתב וז\"ל נוהגים העולם להניח ברזל על כל המשקים ומאכלים. ועל מאכלים ומשקים מבושלים או כבושים ומלוחים אין מניחין שום דבר כי אומרים שאין לחוש במבושל וכבוש ומלוח משום תקופה כו' וטוב להחמיר בזה להניח ברזל עליו ע\"ש. ועי' מ\"א סי' תנ\"ה ס\"ק ז' שאין לשפוך מים שלנו מכח מת או תקופה הנופלת דשומר מצוה לא ידע דבר רע. ומ\"מ טוב לכתחל' להניח בהם ברזל. רמ\"א שם סעיף ב' ובשאר ימות השנה יניח מלח או חותם (היינו מ\"ש בד\"מ להחתימה במפה). מ\"א שם ס\"ק ט' ועי' מ\"א סימן ר\"ו ס\"ק ח' בשם ס\"ח וז\"ל בירך על המים ושמע שיש מת בעיר ישתה מעט מן המים וישפוך השאר ואם אמר לו שהתקופ' נופלת ימתין מעט עד שעברה התקופ' ואח\"כ ישתה ולא יברך ואפי' למ\"ד שיש סכנה בדבר. כי שומר מצוה לא ידע דבר רע ע\"ש. ועי' ב\"י סימן תנ\"ה וז\"ל ובמרדכי משמע שכל מים שהיו בתלוש בשעת התקופה כל ששותה מהם או לש בהם ואוכל אפי' אחר כמה ימים הם מזיקים. ועי' מחצית השקל סי' ר\"ו ס\"ק ח': ועי' טו\"ז יו\"ד סי' קי\"ו ס\"ק ד': ", + "קונטרס אחרון
משום סכנה. ובס' ארחות חיים סי' תנ\"ה כתב דלפמ\"ש בזוהר פ' ויקהל ובפרשת ויקרא ובפ' קדושים בארבע תקופות הכרוז יוצא למעלה על התשובה ודינין מתערין ע\"ש. לכך הנהיגו הקדמונים לשפוך המים לזכרון התשובה:", + "הם מזיקים. ובספר זכור לאברהם כ' שבארץ הצבי וכל גלולות טורקיא\"ה וערי איטלייא נזהרין שלא לשתות מים בשעת התקופה דוקא. אמנם אחר זמנם שותים מאותם מים שהי' בתלוש בשעת התקופה ואין פוצה פה. ובמהרי\"ל כתב שהי' נזהר בה ג' שעות בין מלפניה בין מלאחריה." + ], + [ + "טעם. שבארבע תקופות השנה עושין שמירה בברזל. כי ברז\"ל ר\"ת \"בלהה \"רחל \"זלפה \"לאה. כדי להכניע ד' קליפות שלהן שלא יהי' להם שליטה*ששולטת בעת התקופה והם ר\"ת אלמ\"ן. \"לילת. \"מחלת. \"נעמה. \"אגרת. כדאי' בזוהר הקדוש. ובספר יסוד האמונה פי' המדרש פליאה ארץ אשר אבניה ברזל אל תקרא אבניה ברזל אלא שברזל אבניה. ע\"ד שארז\"ל אשר אבניה ברזל אלו האמהות שמהם נבנה העולם. ופי' האריז\"ל כי ברז\"ל ר\"ת \"בלהה \"רחל \"רבקה \"זלפה \"לאה עכ\"ל. וקשה למה אינה רמיזה שרה לז\"א אל תקרא אבניה ברז\"ל אלא שברז\"ל אבניה והש' של שברזל מרומז לשר\"ה:
כתב מהרי\"ל בשם מהרא\"ק דאין להקפיד על התקופה אלא בנהרות ולא בעיר אך דגזרו עיר אטו נהרות: . עי' דעת משה פ' בלק:", + "קונטרס אחרון
עושין שמירה בברזל. בספר ארחות חיים סי' תכ\"ח אות י\"ב כתב וז\"ל והנה עכשיו המנהג שאין נותנין הברזל לתוך המים. אלא מניחים הברזל ע\"ג הכלי שבתוכו המים או המשקין. ושמעתי בשם הגאון מהרש\"ק ז\"ל מבראד שאמר דלפ\"ז אם מונח בתיבה שהדלתות תלוים בצירי ברזל או שסגור במנעל של ברזל או גם בית שהדלתות והחלונות קבועים בברזל או שהגג של ברזל או שתקוע במסמרות של ברזל יש צד להקל נגד התקופה ולא אדע אם השמועה אמת עכ\"ל:
ובספר תו יהושע בסופו כתב. הטעם. שנתינת הברזל מהני. לפי שנאמר והיה הדם בארץ מצרים בעצים ובאבנים ולא הוזכר ברזל או שארי מתכות. משמע שלא היתה הגזירה בכלים של ברזל. ולכן אם ישים אדם ברזל במים ינצל מכל אלו:
ובספר קב הישר פמ\"ז כתב דלזה יש תקנה בהנחת הברזל ע\"ד הכתוב תרועם בשבט ברזל. שע\"ז התפלל דוד המלך ע\"ה שישבר ויהרס הקב\"ה את המצערים שמצירין לישראל בזכות י\"ב שבטים הנולדו מן ד' אמהות שראשי תיבות שלהן הן ברז\"ל בלה\"ה רח\"ל זלפ\"ה לא\"ה. שזכות האמהות יעמוד לנו להנצל מן הדינים קשים. כי כל ענין דם הוא מורה על דינים קשים שהן באים מסטרא דמסאבא שבס\"א שהוא לילי\"ת הרשעה עם מחנותיה שבה נכללין ה' מראות דם הטמא: " + ], + [ + "טעם. למנהג העולם שעושין סעודת זכר בליל שבת קודם המילה לילד היולד. לפי שבליל שבת הוא סעודתא דחקל תפיחין קדישין והעלי' למלכות והיא הנקרא המטרונ'. ומש\"ה צריך להיות שמונה ימים כדי שיראה פני המטרונ' תחל'. היא המל' בליל שבת. ולכן עושין סעודת זכר ולרמז ע\"ז כי עפ\"י אותה סעודה בא שפע קודש על הזכר להכנס לבריתו שאאע\"ה. עבודת ישראל פרשת אמור:" + ], + [ + "טעם. שנוהגין בשבת לבקר אצל התינוק הנולד. מפני שהוא אבל על תורתו ששכח. ט\"ז סי' רס\"ה ס\"ק י\"ג בשם דרישה. (וע\"כ אוכלין שם עדשים):", + "קונטרס אחרון
על תורתו ששכח. בספר ברית אברם (וישלח) כ' בשם ספר אהבת עולם דלכך לומד אדם תורה בבטן אמו כדי שלא יהא היצה\"ר טוען שהוא מוקדם בזמן. לכך לומד מקודם כדי שיהא היצ\"ט מוקדם יותר. ומה שהמלאך סטרו אח\"כ על פיו כדי שישכח. לפי שהיצה\"ר לא הי' יכול לבוא כלל לאדם מחמת טענת היצ\"ט כנ\"ל ואז לא יהי' כלל מלחמות היצה\"ר ולא יהי' שכר ועונש. והוא ית' רוצה שיהי' שכר טוב לצדיקים ע\"י שעוסקין תמיד במלחמת היצה\"ר וגוברין עליו. לכך משכחין את האדם מה שלמד בעודו בבטן אמו:" + ], + [ + "טעם. שקורין את הסעודה בליל שבת שקודם המילה שלום זכר. דאיתא בפ' מרובה דף פ' ע\"א רב ושמואל ורב אסי איקלעי לבי שבוע הבן ואמרי לה לבי ישוע הבן. ופי' ר\"ת שנולד שם בן ועל שם שהולד נושע ונמלט ממעי אמו כדכתיב והמליטה זכר נקט לשון ישועה והי' רגילין לעשות סעודה ע\"ש. וע\"כ קבעוה בליל שבת שהכל מצוין בבתיהם ונקרא שלום זכר כי השבת נקרא שלום*ועי' פ\"מ א\"ח סי' תמ\"ד ס\"ק ט' דאם נולד בן זכר בליל שבת לאחר צ\"ה והקהל התפללו ערבית בלילה י\"ל דקורין לזכר בליל זה לא בליל שלפני המילה דמשמע התם שנושע מבטן אמו וקרוב ללידה עושין בשבת שהכל מצוין בבתיהם ועושין בליל שבת סמוך ללידה וא\"כ משמע דבשבת שני' הסמוך למילה לא הוי מצוה כו' כללא דמלתא סעודה שנעשית על גמר מצוה הוי מצוה. סיום מסכתא וכדומה. וסעודה בן שבעים שנה. וסעודה שעושה למי שנעשה נס. או נותן ס\"ת וכלי הקודש הוה מצוה. וליל שבת של בן זכר. ופדיון הבן הוה מצוה. חנוכה אם אומרים שירות הוי מצוה. ופורים הוי מצוה. ובר מצוה ביום י\"ג הוי מצוה. [הערת המדפיס: כתב הט\"ז סימן רכ\"ה סק\"ד שמצוה על האדם לעשות סעודה ביום שנעשה בנו בר מצוה דהיינו ביום שנכנס לשנת י\"ד כיום שנכנס לחופה ע\"ש:] ואח\"כ דוקא כשדורש. וסעודת אירוסין ואפשר כל שבעת ימי המשתה ע\"ש. ועי' אלי' רבה סימן תקנ\"א ס\"ק כ\"ו דלילה שלפני המיל' מזמנין המוהל והסנדק ושאר קרובים ואוהבים הוי סעודת מצוה. ובסימן תמ\"ו סק\"ו כתב דסעודת שידוכין הוי מצוה כמו סעודת אירוסין ע\"ש. ועי' מ\"א סי' תמ\"ד סק\"ט. וסעודת ר\"ח הוי מצו'. עמק ברכה. ועי' טור סי' תי\"ט. חנוכת הבית אם לא הניח תחל' לשתות בביתו ולנהוג קלות ראש רק שעושה סעוד' לחנכו תחל' לומר בו ד\"ת ולדרוש בו מעין המאורע הוי סעודת מצוה. מ\"א סימן תקס\"ח סק\"ה בשם רש\"ל: : ", + "קונטרס אחרון
לעשות סעודה. וכן נוהגין להקיץ ולשמור הנער בליל שמיני. והטעם. לפי שהשטן מכלין להזיק לנער ולמונעו ממצות מילה. לפי שקשה לו שישראל מקיימין המצוה שבזכותה ניצולין מדינה של גיהנם. וסמך לדבר ואתה את בריתי תשמור. שבשעת הברית צריכין שמירה. מטה משה עניני מילה פ\"ד:", + "כמו סעודת אירוסין. ועי' דרישה סי' תקט\"ו דאורחים נכבדים שנתארחו בתוך ביתו וסועדים אצלו חשוב סעודת מצוה אבל כשנתארחו אצל אחד וזימנם אחר לסעוד יש להסתפק אי חשוב סעודת מצוה ע\"ש. ובספר יוסף אומץ אות קל\"ד כ' כשעושין סעודה לכבוד אורח חכם מורינו שבא לעיר קבלתי שהוא סעודת מצוה ע\"ד מה שדרז\"ל על לאכול לחם עם חותן משה לפני האלהים שהנהנה מסעודה שת\"ח מסובין בה כאלו נהנה מזיו השכינה. וכן כתב הגאון יעב\"ץ בסידורו. ובסידור האריז\"ל כתב דסעודת מוש\"ק הוי סעודת מצוה:
ובספר שכחת לקט כתב בשם ע\"ה דף קי\"ד ע\"ד דבכל סעודת מצוה אומרים ד\"ת על השלחן ומסיים עם ביאת משיח ובנין ירושלים*פעם א' דרש הרב המגיד מדובנא ז\"ל בעיר אחת ולא סיים בגמר הדרשה ובא לציון גואל כדרך הדרשנים והי' לפלא בעיני השומעים. ולא הרהיבו עוז בנפשם לשאול אותו ע\"ז. ובא אברך א' אשר לא הי' עשיר והרהיב עוז בנפשו ושאל אותו מדוע לא סיים ובל\"ג. והשיב לו דע כי אין בן דוד בא עד שיכלה פרוטה מן הכיס וגם בעיקבתא דמשיחא חוצפא יסגי. ויש מחלוקת בין העניים ובין העשירים כי העשירים יאמרו יען כי עשיר יענה עזות ולזאת ע\"י יוכל משיח לבוא רק אתם העניים מעכבים יען כי בתחנונים ידבר רש והעניים יענו ויאמרו כי ע\"י כבר הי' בא משיח כי כבר כלתה אצלנו פרוטה מן הכיס. רק אתם העשירים מעכבים את הגאולה. ועתה אתה השואל עשית שלום ביניהם כי בך יש עזות וגם אצלך כלה פרוטה מן הכיס ולזאת ובא לציון גואל בב\"א. כדי להזכיר החרבן שלא יהי' קטרוג על שמחת המשתה:" + ], + [ + "טעם שמדליקין נרות ביום המילה. משום שנאמר ליהודים היתה אורה וגו' וששון זו מילה דכתיב שש אנכי על אמרתך. וגו'. (יעב\"ץ). ועי' בשבלי הלקט הלכות מילה ז' שכך הי' נוהגין בימי הגזירה להדליק נרות בבית שיש שם בו ברית מילה*ובשו\"ת בנימין זאב סי' ל\"ו כתב וז\"ל. טעם. שנהגו להדליק נרות בחופה בביהכ\"נ וסממנין במילה. ע\"פ מה דאיתא סנהדרין דף ל\"ב ע\"א אור הנר בברור חיל (שם מקום) משתה שם. משתה שם. קול ריחים בבורנו (שם מקום) שבוע הבן. שבוע הבן. פי' בימי השמד לא היו יכולין לעשות חופה ומילה בפרהסיא והיו עושין ישראל הענין בצינעה וכל מי שהיו שם נרות דולקות באסקופא הי' סי' כמי שצועק משתה שם משתה שם והיו יודעין שבאותו חצר איכא הכנסת כלה. וכל מי שהיו שם קול ריחים הי' סימן לשחיקת סממנין לרפואת התינוק וכמי שצועק שבוע הבן שבוע הבן והיו יודעין שבאותו חצר איכא מילה היכל היו נכנסין שם ובשביל השמד שלא להוציא קול קבעו סימנין אלו כדי שיבוא העם במצות ע\"ש. וטעם שברית מילה קרי שבוע הבן על שם שהיא לסוף שבוע. רש\"י שם: לאות ולסימן לעוברין דרך שם שיכירו וידעו ישראל שיש שם ברית מילה וילכו שמה לשמוע הברכות. וע\"ל סעי' ק\"ל:", + "קונטרס אחרון
לשמוע הברכות. לכתחלה צריך עשרה משום שהתינוק יצא מבית האסורין וצריך להודות בפני עשרה*נוהגין להתפלל בבית אבי הבן ביום המילה. וכשמברך אבי הבן להכניסו עונין העומדים שם כשם שנכנס לברית בן יכנס לתורה ולחופה ולמע\"ט. וסדרם על זה הסדר ע\"ש דאמרינן לעולם ילמד אדם תורה ואח\"כ ישא אשה. והזכיר אח\"כ מעשים טובים אע\"פ שהוא חייב במצות מיום שהוא בן י\"ג שנה ויום א' מכל מקום אינו בי עונשין עד עשרים וכבר הי' בן שמונה עשרה לחופה. אבודרהם: ולכן אומר הודו לפי שהברכה באה בשבילו ולכך מטעימין אותו והיכא דלא אפשר בי' מהלינן לי' בלא י'. הגהות מנהגים:" + ], + [ + "טעם. למנהג ישראל שיהי' הסכין של מילה מחודד בשני פיות לשני הצדדים. בכדי שלא יבוא לידי טעות ויחתוך בהצד השני שאינו מחודד ויסכן התינוק ואסמכוה אקרא וחרב פיפיות בידם. דרך פקודיך:" + ], + [ + "טעם. שנהגו שלא לחלוץ התפילין עד אחר המילה. משום שהתפילין הם אות והמילה ג\"כ אות.*ובספר עטרת צבי פ' (תזריע) כתב שהי' נוהג לחלוץ התפילין קודם המילה וכתב ראי' לדבריו ע\"ש:
ובספרו בית ישראל כתב וז\"ל אני נוהג לחלוץ התפילין קודם המילה כי בעת כריתת הערלה ביום השמיני הוא התגלות עולם התיקון והוא בחי' התגלות הכתר והרי זה דומה למוסף ר\"ח וכן ראיתי למורי הקדוש מוהרי\"י מלובלין אשר לא הניח תפילין בעת המילה הגם שלא ראיתיו חולץ התפילין לשעת המילה אבל לא נזדמן לי זה אמנם ראיתיו שלא הניח תפילין למילה והוא בודאי מטעם הנ\"ל. וכן ראיתי למורי הקדוש מוהר\"ר משה יהודא ליב מסאסוב שחלץ התפילין וכל מעשיו הי' ע\"פ קבלת רבו הגאון הקדוש מוהר\"ר שמעלקא נשמתם צרורות בצרור החיים וראיתי הלכה למעשה: ש\"ך סי' רס\"ה ס\"ק כ\"ד:" + ], + [ + "טעם. שנהגו לעשות כסא לאליהו. מפני כשגזרו בימיו על הברית ונתקנא לדבר וברח לו ונחבא במערה ויאמר ה' לו מה לך פה אליהו ויאמר קנא קנאתי לה' אלהי ישראל כי עברו בריתך בני ישראל אמר לו הקב\"ה חייך על מה שקנאת על המילה כל זמן שיעשו את המילה תעיד עליהם שקיימים לפיכך מושיבין כסא למלאך הברית שנקרא אליהו שנאמר ומלאך הברית אשר אתם חפצים בו הנה בא אמר ה' צבאות.*ונוהגין להדר אחר מצוה זו להיות סנדק לתפוס התינוק למוהלו. ונוהגים להתעטף בטלית. פתחי תשובה סי' רס\"ה ס\"ק י\"ב. ובש\"ת א\"ח סי' י\"ח סק\"ד כתב בשם כנה\"ג לפי המנהג שלא ללבוש טלית בט\"ב שחרית גם לצורך להיות סנדק למילה לא ילבש טלית. ומ\"מ ראיתי סנדק אחד לבש ובירך ולא מחיתי בידו ע\"ש: אבודרהם:", + "קונטרס אחרון
תעיד עליהם שקיימים. ובספר אגרא דפרקא אות קמ\"ו כתב בשם קדוש ישראל ה\"ה הרב הקדוש מהר\"ש מקארלין זצללה\"ה שאמר בשם המדרש בשעה שאמר הקב\"ה לאליהו שיצטרך להיות בכל ברית מילה שבישראל. אמר אליהו אתה ידעת שאני מקנא לשמך יתברך הנה אם יהי' הבעל ברית בעל עבירה לא אוכל לסבול להיות שם. והבטיחו השי\"ת שיכפר להבעל ברית ואז יהי' ריקן מעבירות. והשיב עוד אפשר יהיה המוהל בעל עבירה הבטיחו השי\"ת שיכפר גם לו. השיב עוד אפשר יהיו הקהל העומדים שם בעלי עבירות ולא אוכל לסבול, הבטיחו השי\"ת שיכפר לכל הקהל ע\"כ. וכתב שם שזה מרומז בפנחס הוא אליהו תחת אשר קנא לאלהיו ויכפר על בני ישראל. כי הואיל ומדתו קנאה והוצרך להיות אצל כל ברית ולא יוכל לסבול עי\"ז גורם הכפרה לישראל כי הוצרך השי\"ת להבטיחו כנ\"ל:
ובספר בני יששכר חדש תשרי מאמר ד' אות ז' כתב כך שמעתי שיש באיזה מדרש ולא ראיתיו. אבל ראיתי בס' אחד כתב ג\"כ ששמע בשם המדרש שכל העומדים אצל כסא של אליהו מתכפרין עונותיו:
ובשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל שפי' מאמר אליהו מלאך הברית וכו' עמוד על ימיני וכו' ולכאורה אין להתפלל רק להשי\"ת. רק אנו עושין מצות חכמים שאמרו להזמין את אליהו. וזה הסיום שברתי לישועתך ה'. שאין אני מתפלל רק אליך. רק ומצותך עשיתי. וע\"ל בהשמטה לסעי' תת\"ז:", + "ולא מחיתי בידו. ובספר אשל אברהם מהדורא תנינא סי' תקנ\"ט כתב כיון דלובשים בגדי שבת למילה בט\"ב גם טלית נכון ללבוש אז עכ\"פ הסנדק ומותר לומר המזמורים שמצד המילה ועכ\"פ בהרהור כי בהרהור אין מניעה רק בדרך לימוד המשמח היטב:" + ], + [ + "טעם. שאומרים ברוך הבא בקול רם בשעה שמכניסין הילד למקום הוועד למולו. כי הבא בגימטריא שמונה ע\"כ אומרים ברוך הנימול לשמונה. שם:" + ], + [ + "טעם. שמברכין אשר קב\"ו על המילה בעל. מפני שיכולה להיעשות ע\"י אחרים.*וכן בבדיקת חמץ מברכין על ביעור חמץ ולא בלמד לבער. מפני שהוא מצוה שאפשר להתקיים ע\"י אחר שמבערו אפי' שלא מדעתו שלא הקפידה התורה אלא שיהא החמץ מבוער מן הבית אפי' שלא ע\"י הבע\"ה אלא ה\"ה אחר שהוא מבער אפי' אין החמץ שלו ולכך אפי' כשהבעל הבית מבער בעצמו מברך בעל שלא לשנות הברכה שאין מברכין בלמד אלא במצוה שמוטלת על האדם וא\"א לקיימה ע\"י שליח. והא דמברכין על תפילין של ראש בעל אע\"פ שא\"א לקיימה ע\"י שליח. משום דקי\"ל ב' מצות הן והואיל ותכופות וסמוכות זו לזו ונראים כמצוה אחת לפיכך על הראשונה שהיא כמו התחלת המצוה וגם הוא עובר לעשייתן כדין שאר הברכות אמרינן להניח בלמד כמו שהוא נוסח כל הברכות ועל השנייה שהוא כמו גמר המצוה ואמירת הברכה היא בשעה שעוסקין בעשייתה אומרים על מצות שכן משמעות לשון על נופל לומר בשעת המצוה. לבוש א\"ח סי' תל\"ב. וע\"ל סעי' כ\"ה:
ועי' פתחי תשובה סי' רס\"ה בשם ספר חמודי דניאל כ\"י שהמל כשמברך צריך לכוין להוציא את הפורע והפורע צריך לכוין לצאת בברכתו. ועי' מ\"א סי' ע\"ה סק\"ח דמ\"מ לא יאחוז המוהל בערוה בשעת ברכה. ובסי' א\"ר חולק עליו וכתב דאין נוהגים כמ\"ש מ\"א ע\"ש: לבוש יו\"ד סי' רס\"ה סעי' א':", + "קונטרס אחרון
על המילה בעל. ובספר תוספת חיים כתב על מה שפרש\"י וירא אליו ד' באלוני ממרא. הוא שנתן לו עצה על המילה. האיך אפשר לומר שאאע\"ה לקח עצה מממרא אם לעשות מה שציוה לו הקב\"ה. רק שאאע\"ה הי' מסופק איזה ברכה יברך אם יברך על המילה או למול וממרא נחן לו עצה לברך על המילה כמו שאנו מברכין. וזה שפירש\"י הוא שנתן לו עצה על המילה ר\"ל לברך ברכת על המילה:
ובספר ברית אברם פי' שנתן לו עצ\"ה. היינו מין עצה הנזכר במס' שבת דע\"ו (עצה כמלא גמל) והוא נתן לו שיעשה ממנו איזה רפואה ויתן על המילה כדי שיתרפא מהר. וכן פי' ג\"כ בחזקוני פ' וירא:
ובספר פרקי דר\"א כתב רבן גמליאל אומר שלח וקרא לשם בן נח ומל את בשר ערלתו ובשר ערלת ישמעאל בנו שנאמר בעצם היום הזה נימול אברהם וישמעאל בנו. ובפ' ב' כתב דשם יצא מהול:", + "ע\"י אחרים. והא דמברכין על נטילת לולב ולא בלמ\"ד ליטול לולב. משום דמן הדין כיון שהגביהו מיד הי' יוצא אלא שאנו עושין על דרך שיהא נחשב כאילו לא הגביה ע\"כ לא הוה ממש עובר לעשייתן שהרי כבר התחיל בנטילה מעט לכך אנו מברכין בעל דמשמע על עשיית המצוה בשעת עשייתה. לבוש סי' תרנ\"א סעי' ה'. ומה שמברכין על אכילת מצה ולא לאכול וכן על אכילת מרור. לפי שיכול להוציא בברכה זו את עצמו ואחרים עמו וכל ברכה שמוציא אחרים עמו צריך לומר על. שם סי' תע\"ח סעי' א':
ובספר אבודרהם כתב בשם ר\"ת דכל מצוה הנעשית מיד מברכין בעל. כגון על המילה. על ביעור חמץ. על אכילת מצה. על אכילת מרור כו' וכל מצוה שיש בה שהות כגון להניח תפילין כל היום. להתעטף בציצית להיות עטוף בו כל היום. לישב בסוכה לאכול ולטייל בה כל היום. מברכין בלמ\"ד דלהבא משמע. ולהדליק נר של חנוכה יש שהות במצותה משתשקע החמה עד שתכלה רגל מן השוק. וכן לשמוע קול שופר יש שהות להפסיק בין התקיעות ולכך מברכין בלמ\"ד:" + ], + [ + "טעם. שאין מברכין שהחיינו על המילה. משום שהוא מצוה דרמיא אבי דינא. ועוד כיון שיש צער לבן לא מתקני בי' רבנן שהחיינו אי נמי שיעור חכמים כן הוא דלא מברכינן שהחיינו אפחות משלשים יום ומילה איתא לפחות משלשים יום אבל פדיון הבן אינו לפחות מל' יום דיצא מכלל נפל בעינן. שבלי הלקט הלכות מילה אות ד':", + "קונטרס אחרון
לפחות משלשים יום. ובשם הרב הצדיק הקדוש מהר\"י מרוזין זצוק\"ל. הטעם. שאין מברכין שהחיינו על ברית מילה. כי באמת הי' צריך להיות בלי ערלה כידוע שמחמת חטא אדה\"ר נמשך הערלה. אך עתה שיש ערלה מצוה לחתכו ע\"כ אין מקום לברך שהחיינו שטוב הי' שלא יהיה כלל ערלה:" + ], + [ + "טעם. שאבי הבן מברך להכניסו אחר המילה אע\"פ שאמרו חכמים כל מצות כולן מברך עליהן עובר לעשייתן. משום דכל מצוה שהיא תלוי בדבר אחר לא מברכינן אלא לאחר עשייתן כגון מילה שהיא ביד אחר ואבי הבן מברך.*אבל אב המל את בנו יברך תחלה שני הברכות דהיינו על המילה ולהכניסו ואח\"כ יחתוך דאילו בין חיתוך לפריעה א\"א לו כיון שהוא טרוד באמצע עשיית המצוה ותו דיש צער לתינוק שיפסיקו בין חיתוך ופריעה ויתמלא החיתוך דם ובדוחק ימצא הפריעה אח\"כ. ט\"ז סי' רס\"ה סק\"א:
וזריזין מקדימים למצוה ומלין מיד בבוקר. יו\"ד סי' רס\"ב סעי' א'. ועי' נחלת צבי שם דכשהאב מוהל בעצמו אסור לאכול קודם המילה כמו בנטילת לולב וכיוצא. וכן לעשות כל המלאכות הנזכרות באו\"ח סי' רנ\"ב ואפי' אם התחיל מפסיק. אבל אם אינו מוהל בעצמו וכבר כיבד למוהלים ועשאם שלוחין נראה דמותר לאכול ולעשות כל המלאכות. ואפשר דהמוהלים אסורים לאכול. ואם המילה שלא בזמנה י\"ל דמותר ויש לעיין בזה ע\"ש. ועי' מ\"א סי' תרנ\"ב סק\"ד ומחה\"ש שם: שם: ", + "קונטרס אחרון
ומחה\"ש שם. כתב בס' מטה משה עניני מילה אות כ\"ג בשם מהרי\"ק דיש ליזהר שלא ימולו שני אומנים מילה אחת לכתחלה בשבת. כגון שזה ימול וזה יפרע אלא המל הוא יפרע. וסיים וכן הורה מורי הגאון מהר\"ש ז\"ל ע\"ש. ועי' ט\"ז סי' רס\"ו ס\"ק י\"א שכתב שכבר נהגו בהרבה מקומות גדולות שמלין ב' מוהלין בשבת זה מל וזה פורע ע\"ש. ועי' קנאת סופרים דף נ\"ב תשו' י':
ויש לאדם לחזור ולהדר אחר מוהל ובעל ברית היותר טוב וצדיק רמ\"א סי' רס\"ד בשם א\"ז. ובשו\"ת הד\"ר ח\"א סי' ט\"ל כתב ידוע לכל שהרב הקדוש מוהר\"ר משה ליב מסאסוב זצוק\"ל הי' נוסע לב\"מ אפי' עשרים פרסאות ופ\"א נסע על פסח עם כל ב\"ב לכפר א' להיות שמה על הב\"מ." + ], + [ + "עוד טעם. לפי שאינה כשאר ברכות שמברכין לעשות המצוה אלא ברכת שבח והודאה היא שהאב מודה לשם שזכהו לבן ולהכניסו בבריתו של אברהם אבינו. אבודרהם:" + ], + [ + "טעם. שאנו אומרים בשעת המילה כשם שנכנס לברית. ולא כשם שהכנסתיו. עפ\"י מה דאיתא (מנחות דף מ\"ג) גבי דוד שנכנס למרחץ ראה עצמו ערום אמר או לי שעמוד ערום בלא מצות וכיון שנזכר במילה שבבשרו נתיישבה דעתו. והנה אנו רואים בעוה\"ר כאשר יפשפש אדם במעשיו היטב יראה שאין עושה שום מצוה בלי פניי' קצת עכ\"פ. וזה פי' הגמרא גבי דוד כשנכנס למרחץ פי' כשפשפש במעשיו ורחץ עצמו מצואת עונותיו וראה עצמו ערום במצות שאין שום מצוה שלא יהי' בה קצת פניי' דקה מן הדקה עכ\"פ עד שנזכר במילתו ונתיישבה דעתו כי במצוה זו אין שום פניי' כי התינוק כשמלין אותו הוא בן ח' ומה פניי' יש לו. וזה שאנו מברכין להילד הנימול כשם שנכנס לברית. בלי פניי' כן יכנס לתורה ולמע\"ט בלי פניי' בלתי לד' לבדו. בשם הרב הצדיק הקדוש מוהר\"ר ברוך ממעזביז זצוק\"ל:", + "קונטרס אחרון
כשם שנכנס לברית. ובשם הרב הצדיק הקדוש מהר\"י מבעלז זצוק\"ל שפי' מה שסיים בברכת אבי הילד ואמו. מיום השמיני והלאה ירצה דמו. עפ\"י הפסוק (לך) ויאמר אלקים אל אברהם ואתה את בריתי תשמור אתה וזרעך אחריך לדורותם. כי הנה מצות מילה אין שום אדם מקיים בעצמו רק כשנולד לו בן ומקיים אז בבנו מצות בוראו ית\"ש נחשב לו בזה כאלו קיים בעצמו אז מצות מילה. וז\"ש אלקים לאברהם ואתה את בריתי תשמור. אתה וזרעך אחריך לדורותם. היינו כשאדם מקיים בזרעו מצות מילה נחשב לו בזה כאלו קיים בעצמו אז. וז\"ש בהרחמן הוא יברך אבי הילד ואמו כו'. מיום השמיני והלאה ירצה דמו. היינו דמו של אבי הילד. כי אז נחשב כאלו קיים בעצמו אז מצות מילה:" + ], + [ + "טעם. שמכסין את ערלת הדם בעפר. כיון שבאו ישראל לא\"י אמר הקב\"ה ליהושע אי אתה יודע שאין ישראל נמולין כתיקונן חזור ומל אותם פעם שנית שנא' מול את בני ישראל שנית וקבץ כל הערלו' עד שעשה אותם כגבעה שנאמר וימל את בני ישראל אל גבעת הערלות והי' ישראל לוקחין את הערלה ואת הדם ומכסים אותם בעפר המדבר וכשבא בלעם הקוסם ראה את כל המדבר מלא מערלתן של ישראל אמר מי יוכל לעמוד בזכות ברית דם מילה שהוא מכוסה בעפר שנאמר מי מנה עפר יעקב מכאן אמרו חכמים מכסין את ערלת הדם בעפר הארץ. פרקי רבי אליעזר:", + "קונטרס אחרון
בעפר הארץ. במהרי\"ל כתב מכאן תקנו רז\"ל עוד היום להטמין הערלה בעפר חול דהוא עפר המדבר ע\"ש. מוהל אחר שחתך הערלה זרקו לארץ לגמור מעשה המילה אם מותר לטלטל הערלה בשבת להניחה לתוך העפר עי' נודע ביהודא מה\"ת דלכתחלה צריך ליזהר שיזרקנה לעפר. אבל אם אירע שזרקה מידו קודם לכן מאן דמתיר להגביה הערלה כדי לתתה בעפר לא משתביש ע\"ש:
ובספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' של\"א כתב וז\"ל אודות עפר של זריקת הערלה לשם הזהרתי להשמש בשבת קודש שלא יעשה כן להכין העפר רק יזרוק לעפר תיחוח שתחת איזה ספסל. והכין בכלי ע\"י תינוק שלא בידיעתו:" + ], + [ + "עוד טעם. משום דכתיב אם רעב שונאך האכילהו לחם וכתיב בנחש ונחש עפר לחמו וחול ג\"כ עפר הוא וכבר ידעתי בסוד הקבלה שהערלה הוא מכח הנחש לכך מניחין אותה בעפר לתת לה לחמה ולסתום פיה מלקטרג ע\"ד סוד העזאזל. לבוש יו\"ד סי' רס\"ה סעי' י'. וע\"ל סעי' ה':" + ], + [ + "טעם. כשאומר ואומר לך בדמייך. חיי נותן באצבעו מן היין על שפת התינוק. משום דאמרינן במדבר סיני רבה שימו איש חרבו על יריכו משה מל ואהרן פורע ויהושע משקה, פי' לפי שכל אותן ארבעי' שנה שהי' במדבר לא הי' מולים מפני טורח הדרך ומפני שלא נשבה רוח צפונית ועכשיו שהיו עומדים ליהרג לא רצו משה ואהרן שיהרגו בלא מילה ובלא קבלת מצוה ולכך הי' משה מל ואהרן פורע ויהושע משקה אותם עפר העגל שעשו כמו שנאמר ויקח את העגל אשר עשו וישרוף באש ויטחן עד אשר דק ויזר על פני המים וישק את בני ישראל וארז\"ל מלמד שבדקן כסוטות ואותה השקאה היתה להם בשעת מילה ופריעה למות ולא לחיים ואנו אומרים השקאה זו של שעת מילה והפריעה יהי' לחיים ולא כאותה של יהושע. ומה שאומר ואומר לך בדמיך חיי ב' פעמים. לרמוז שזוכה ע\"י המילה לשני עולמים העולם הזה והעולם הבא. אבודרהם:", + "קונטרס אחרון
על שפת התינוק. מילה ביו\"כ כיון דטעימת כוס אינו אלא משום גנאי שלא יאמרו שלא לצורך הוא ברכה זו ע\"כ מלבד מה שנותנין לפי התינוק כשאומר בדמייך חיי צריך ליתן לו לשתות קצת מהכוס דאל\"כ מ\"מ איכא גנאי להכוס. מ\"א סי' תרכ\"א סק\"ג:" + ], + [ + "עוד טעם. שנותן מן היין על שפת התינוק משום שהברכות בשבילו הוא.*וכאן א\"צ כדי שיעור כוס של ברכה דהיינו מלא לוגמיו. דדוקא מה שצריך כוס מדברי הגמרא הוא דצריך כדי שיעור. דהיינו מלא לוגמיו משא\"כ כאן שאינו אלא מצד שאין אומרים שירה אלא על היין. ט\"ז יו\"ד סי' רס\"ה סק\"י:
ועי' טור שם בענין תפלת קיים את הילד דבקשת רחמים לא הוי הפסקה. ובספר בוצינא דנהורא פי' בברכת אשר קידש ידיד מבטן וכו' וחתם באות ברית קודש ע\"כ בשכר זאת אל חי חלקנו. פי' בשכר שאנו נמולים הוי אל חי חלקנו : מ\"א סי' רס\"ט ס\"ק א'." + ], + [ + "טעם. שאומרים פסוק הודו לה' כי טוב כל\"ח. ע\"ש שהמילה נקראת טוב כדאמרינן במס' סוטה ותרא אותו כי טוב הוא שנולד מהול וזה הודו לה' כי בעבור המילה אנו ניצולין מדינה של גיהנם. אבודרהם. ומה שאומרים אותו שני פעמים. משום שארבעה צריכין להודות חולה שנתרפא והיוצא מבית האסורים וכו' וכן הולד הזה יצא מבית האסורים וגם היולדת היתה חולה ונתרפאת וע\"כ אנו מודים עבורם. מהרי\"ל:" + ], + [ + "טעם. שמניחין לומר עלינו עד לאחר שמלו התינוק. כדי לכלול גם התינוק הנכנס לברית. במ\"ש שלא עשנו כגויי הארצות. יעב\"ץ:" + ], + [ + "טעם. שנוהגין ששולחין דורון לנמול. כמ\"ש שהקב\"ה נתן לאברהם אבינו ע\"ה א\"י כשמל. שם:" + ], + [ + "טעם. להמנהג שהנושא את התינוק להמילה (שקורין קוואטער) שולח להסעודה חלה אחת שקורין קוואטער קויליטש. ורקיק אחד שקורין רעשיטקע. כי בימים הראשונים הי' הרבה שהיו אוכלין רק חולין שנעשה על טהרת הקודש. ובבית היולדת כעת איננו בטהרה. ע\"כ שולח הקוואטער את הנ\"ל כדי שגם הם יוכלו לאכול על הסעודות מצוה. בשם הרב הצדיק הקדוש מוהר\"ר שלום אב\"ד דק\"ק קאמינקא זצוק\"ל." + ], + [ + "טעם. שקורין להמחזיק התינוק על ברכיו סנד\"ק. הוא ע\"פ מה שכתב בזוהר פקודי דף רנ\"ה ע\"ב בזמנא דאתגזר ב\"נ כו' ההוא סט\"א כו' אתבר ולא יכול לשלטאה ולקטרגא כו' דעתעביד סניגוריא על ישראל ע\"כ. וזהו שקורין אותו סנד\"ק. כי הוא נדרש בר\"ת \"סניגור \"נעשה \"דין \"קטיגור. הגהות מהרצ\"א להגאון הקדוש מדינוב זצוק\"ל: " + ], + [ + "טעם. שאין כופלין לתת בניו לסנדק אחד פעמים ושלש. רק לכל בן בורר סנדק אחר. משום דאיתמר פ\"ק דיומא כהן שהקטיר קטורת פעם אחת לא שינה עוד לעולם מפני שהקטורת היה מעשיר דכתיב ישימו קטורה באפך וסמיך ליה ברך ה' חילו לפיכך בכל פעם היו מעשרין כהן אחר. וה\"נ גדול מצות בעל הסנדק שרגליו נדמו למזבח כאלו מקטיר קטורת לשמים.*וראיתי בספר אחד שיחה נאה מהרב הצדיק הקדוש מוהר\"ר אברהם דוד מבוטשאטש זצוק\"ל שהי' שם המנהג שאנשי הקהל לוקחין חלק בסנדקאות והוא הי' המוהל. ופ\"א אמר לו ראש הקהל אבל אתם צריכין להיות כפוף אלי והשיב לו הרי מקרא מלא וישתחו אברהם לפני עם הארץ. ומנהג פשוט שמהדרין אחר עשרה לברית. משום דאיתא בפרקי דר\"א דכל עדות שנתן הקב\"ה לישראל לא הי' אלא בעשרה וה\"נ יעידו עדה העשרה על האב שהכניס בנו בבריתו של אברהם אבינו מהרי\"ל:
וחייב כל אדם לעמוד מפני נושאי תינוק למילה וכן בשעת המילה עצמה מפני כבודו של אליהו הנביא. אור צדיקים: מהרי\"ל בשם רבינו פרץ ע\"ה:" + ], + [ + "טעם. שקיים אברהם אבינו ע\"ה כל התורה אפי' ע\"ת שלא עפ\"י הדיבור ומצות מילה לא רצה לקיים עד שצוה לו הקב\"ה. לפי שלא רצה לחבל בעצמו עד שהקב\"ה צוה לו כאשר באמת אמר לו אשכול כשהי' נמלך בו על המילה אמר לו אשכול אתה מחייב נפשך. וא\"כ אם אינו מצוה ועושה והסתכן יהא מחייב בנפשו כי מי אמר לו להסתכן ולכך המתין עד שצוה לו הקב\"ה ואז הי' מוסר נפשו עפ\"י דבורו וגזירת המלך עליו.*ובספר דברי שאול כתב דהנה טעם המילה כפי הנראה משום שיהי' עם ב\"י חתומים בברית קודש וכמו במלך בו\"ד שנותן חותם לעבדיו שיכירו וידעו שהוא המושל עליהם וגם ההמון ידעו שהמה אנשי חיל כמו כן חתם את ב\"י בחותם הקודש הלז שיכירו וידעו כי המה זרע ברוכי ד'. ולפ\"ז כיון שעיקר הוא משום שיהי' חותם המלך. זה שייך באם המלך נותן חותם אבל אם אחד יחתום חותם המלך מה שלא ניתן לו אדרבא ענש יענש שמזייף החותם מה שלא ניתן לו וה\"ה כאן אחרי שנתן החותם ונצטווה במילה יכול הי' למול אבל מקודם לא שייך מצות מילה כלל:
ובספר דבש לפי מערכת ש' כתב בשם הרב משפט שמואל. הטעם. שלא הקדים א\"א ע\"ה למול א\"ע. כי כל המצות אם ה' יצוהו יכול לקיימם פעם אחרת משא\"כ המילה שאם הי' עושה אותה ויצטום אינו יכול לקיימה עוד. וגמירי גדול המצוה ועושה. וכן הוא בספר עבודת ישראל פ' לך:
ובזוהר פ' לך דף צ\"ו ע\"א ובג\"כ גיורא דאתגייר כו' שמי' כהאי אברהם. וכתוב בדרך אמת מכאן נהגו לקרוא גרים אברהם. וכן הוא במדרש חניכי\"ו ילידי ביתו שי\"ח כולם נקראים בחניכתו אברהם. הגהות מהרצ\"א : מסורת הברית:" + ], + [ + "טעם. שנוהגין לעשות סעודה ומשתה ושמחה ביום המילה. יש סמך לזה. ויעש אברהם משתה גדול ביום הגמל וכו' דרשו דורשי רשומות ביום הג\"מל את יצהק ה\"ג בגימטריא ח'. אבודרהם. וזמנה ביום המילה ולא בלילה רמז ומלתה א\"ז (בח') יאכל ב\"ו (בח') בו ביום.*ואין לבטל סעודה זו וחדשים מקרוב באו משמץ אפקורסי' שנזרקה בעוה\"ר שביטלו סעודה זו לא כאלה חלק יעקב השמחים אלי גיל במצוה שהוא אות בינינו לבין אלקינו. דרך פקודיך. ועי' מחצית השקל סי' רמ\"ט ס\"ק ו' דבאכילת מאכלי חלב אין יוצאי' מצות סעודת ברית מילה דאין שמחה אלא בבשר ע\"ש:
כתב בתשובת נו\"ב תניינא חי\"ד סי' קס\"ו תינוק שלא נימול בזמנו מחמת חולי ושוב חזר לבריאותו ואביו רוצה לעכב למולו עד שיגיע ערב פסח כדי שיאכלו הבכורים על הסעודה הוא דבר מגונה מאוד חדא שעובר מצות זריזין גם יש לחוש אולי ח\"ו ימות הילד ונידחית המצוה לגמרי ולכן יש לאסור אף אם כבר לא מלוהו והגיע ע\"פ שלא למולו שזה עצת חטאים ויש לגזור משום פעם אחרת שמא ישהא. ועוד מי התיר לבכורים לאכול בערב פסח בסעודת מילה שלא בזמנה ע\"ש. ועי' שו\"ת בית יצחק יו\"ד ח\"ב סי' צ\"א דקטן שיש לו מראה (געהל) אם נפל בו דם ביום ח' ימולו תיכף ואם לא חזר ביום השמיני יש להמתין ז' ימים מיום הבראתו אם הוא געהל ביותר בכל הגוף ע\"ש: יעב\"ץ: ", + "קונטרס אחרון
ה\"ג בגימ' ח' בספר מדרש תלפיות אות י' כתב בשם מדרש לאכול לחם עם חותן משה לפני האלהים. ר\"ל שיתרו גייר עצמו ומל עצמו ועשה סעודת ברית מילה. ובספר תורת משה להגאון הקדוש בעל חת\"ס זצוק\"ל כתב כתיב ויחד יתרו אמר רב שהעביר חרב חדה על בשרו. פי' שמל עצמו והי' זה גם סעודת מילה:
כתב בספר דרך פקודיך ובהרבה מקומות יש מדקדקים לעשות ג\"כ סעודה ביום השלישי למילה ויש בזה סמך מסעודת אברהם אבינו למלאכים דיום השלישי למילתו הי' כידוע. ובמהרי\"ל כתב להדליק נר גדול א' ג' ימים אחר המילה. וי\"ב נרות קטנים כנגד י\"ב שבטים והערלה יהי' מכוסה ג' ימים בעפר:
ובקונטרס קרן לצבי כתב בשס ס' בני רבינו גרשון הטעם. שצריכים לעמוד הכסאות ג' ימים אחר המילה כדי שיראה הציבור ויבקשו רחמים על התינוק ועל אמו. ומלבישים הילד הנימול כתונת בד וסרבל של מעיל ומצנפת ונושאים את הילד לביהכ\"נ בהדר מיד אחר שגומרים הציבור תפילתם:
ובספר נגיד ומצוה ח\"ב כתב בשם רש\"ל ז\"ל שאמר בשם אא\"ז ז\"ע דמצות שלישי למילה יש יותר חיוב בסעודת ב\"מ עצמה. דלזה אינו רק רמז ביום הגמ\"ל ה\"ג מ\"ל כדאי' בתוס' פראד\"מ. וסעודה של שלישי למילה מצינו בפי' בתורה שעשה אאע\"ה סעודה גדולה למלאכים ביום שלישי למילתו ע\"ש: ובספר תורת משת כתב על מה שפי' רש\"י ויגדל הילד ויגמל. כשהי' בן כ\"ד חודש. עפ\"י מה דאמרו חז\"ל ביום הגמל יום שמיני שנימול בו. כי אאע\"ה לא עשה סעודת מילה בזמנו. כי יצחק הי' הראשון שנימול לשמונה ואם יעשה סעודה ביומו יאמרו אוה\"ע זקן אכזר שמח בהריגת בנו. רק עתה כשהי' יצחק בן כ\"ד חודש ונגמל מאליו בריא אולם. אז עשה סעודת ברית מילה על יום הגמ\"ל את יצחק בנו. והיתה סעודת מילתו ביום כ\"ד חודש:
והגאון מהרש\"ק זצ\"ל בסה\"ח מתיר גם בלא נדחה לאכול בתענית אסתר בכפר על ב\"מ כיון דיסעו כולם להעיר לקרות המגילה בלילה ויבטלו הסעודה לגמרי. ודרשו ז\"ל בששון זו מילה ע\"ש:
וראיתי באיזה ספר שפ' המדרש פליאה. וידום אהרן מה הו\"ל למימר ביום השמיני ימול בשר ערלתו. כי הנה אמרו רז\"ל דמט\"ז מילה לשמיני כדי שלא יהי' אביו ואמו עצבים והם שמחים. וא\"כ ה\"נ הו\"ל לאהרן לטעון ולומר דלא הי' שורת הדין לערב בשמחתו שיהי' הוא עצב והם שמחים אלא גם הוא קיבל הדין בשמחה:
ובספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סימן כ\"א כתב וז\"ל זה קרוב הייתי מיסב בסעודת ברית מילה בכפר והביאו גודגניות מטוגנות שלא נפתחו ולא נבדקו מחשש תולעים שבהם כידוע והרי בדיעבד הוא מותר כיון שהוא רק חששא דרבנן דחתיכה נעשה נבילה בשאר איסורים דרבנן ובזה יש בכל המטוגן כמה פעמים ס' נגד כל התולעים שאפשר שימצאו על צד היותר והרבוי האפשרי*בספר תרומת הדשן סי' קע\"ד כתב בשם הראבי\"ה דיש פירות שיש בהן ס' לבטל טעם התולעת שנמצא בו. ויש פירות שאין בהן ס' לבטל טעם התולעת ובשם מהר\"ם כתב שאין לך שום פרי שלא יהא בו ס' נגד התולעת שנמצא ע\"כ. וכתב שם ואני קבלתי מאחד מהגדולים שקבל גם הוא מרבותיו דדוקא בתפוחים גסים וכן שאר פירות הגסים סמכינן אשיעור דמהר\"ם. ואחד מהגדולים כתב שנראה לו שאפי' בגודגניות יש לסמוך אשיעור דמהר\"ם. ואע\"פ שעינינו רואות לפעמים תולעת גדול' בפרי קטן שמא מה שהוא נותן טעם מבשר התולעת דבר מועט הוא דרוב גופו סרוח ופגום ובאוש מעיקרא הוא כ\"ז כתב אחד מהגדולים כו' ונראה לנהוג כמו שקבלתי דדוקא בפירות גסין: וכן מה שבריה אינה בטילה הוא מדרבנן גם י\"ל שיש ספק ספיקא שמא לא הי' שום תולע ושמא הי' תולע שלא פירש ולא נגע בגרעין אך כדי לזרז לעתיד שיפתחו ויבדקו נוהגים דרך קנס לא לאכול ורבים אוכלים ומלבד מה שהי' מקום לומר שמה שלא אכלתי הי' מצד שאינו אוהב עכשיו מאכל ההוא מלבד זה פרשתי שיחתי להדיא שיש צד היתר בדוחק בדיעבד בזה ואיננו אוכל מצד קנס כדי שידעו מעכשיו לפתוח ולבדוק כו' ע\"ש:
כתב בספר יוסף אומץ אות קמ\"ג וז\"ל באתי להודיע האיסור ומכשול הגדול שנכשלים רוב העולם בפירות הרגילים להיות מותלעים במה שאוכלים אותם בלי בדיקה כי רק תולע אחד איסורו חמור כמו חזיר כ\"ש הרבה. ויש מתחסדים שבודקים אחד מהם בעשרה או בעשרים ואם אינם מוצאים שום תולע בהם אז אוכלים השער בלי בדיקה וגם בזה אין שום היתר בעולם כי נסיתי כמה פעמים שבדקו למאות ולא מצאו שום תולע עד לבסוף מצאו א' או ב'. הגע בעצמך אם יש עדר מבהמות שרובם כשרים בבדיקה היש היתר לאכול האחרות בלי בדיקה בתמי' ואעפ\"י שבהמה כיון שנשחטה בחזקת היתר עומדת מ\"מ אין היתר לאכול המיעוט בלא בדיקה מכ\"ש בפירות הרגילים להיות מותלעים שבחזקת איסור עומדין שאין לאכול שום אחת מהן בלא בדיקה:", + "מילה שלא בזמנה. עי' מ\"א סי' של\"א סק\"ט דבזמן הזה שאין רוחצין אותו ליכא למיחש שיחללו עליו שבת דלא שכיח כלל.*ע' או\"'ח סי' ש\"ל סעי' י' ומ\"א שם דתינוק הנולד בשבת מולחין אותו כדי שיתקשה הבשר. ובס' אבודרהם דף ט\"ו כ' שהילד משתין כשהוא במעי אמו. וכן כתב הגאון יעב\"ץ בסידורו: ע\"כ תינוק שהי' חולה ונתרפא אין להתרשל בדבר מצוה ומלין אותו ביום ה' וביום ו'. ובס' דרך פקודיך כתב ג\"כ דמילה שלא בזמנה מוהלין ביום ה' וכתב ראי' לדבריו ע\"ש. וכן כתב הש\"ך ס\"ס רס\"ו. ועי' ט\"ז סי' רס\"ב סק\"ג:
ובשו\"ת חכם צבי בליקוטים. אות י\"ד כתב דתינוק שחלה ונתרפא מוהלין בין בה' בין בו' אפי' שלא בזמנה. וכן מוהלין את הגר בכל יום מימות החול.
ועי' שערי תשובה א\"ח סי' תקנ\"א ס\"ק ל\"ג דאם לא הי' אפשר למול מקודם עד שהגיעו ימים הללו אפי' היא שבוע שחל ט\"ב יש להתיר לאכול בסעודה בשר ויין כדין מילה בזמנה ממש כיון שלא נעשה במתכוין. והסעודה היא באה בשביל שמחת המצוה שקיים היום והרי קיים היום מצות מילה שהיתה מוטלת עליו חובה ומה בכך שהוא שלא בזמנה כיון שהי' אנוס ולא הי' יכול לעשות קודם לזמן הזה. וכן מבואר במ\"א סי' רמ\"ט סק\"ה דבמילה שעבר זמנה מחמת חולי כשמל אח\"כ מיקרי זמנה קבוע דבכל שעתא ושעתא זמני' הוא שאסור להניחו ערל:", + "אלא בבשר. ובספר בחיי (וירא) כתב דסעודת ברית מילה מנהג כשר הוא ועליו אמר דהמע\"ה אספו לי חסידי כורתי בריתי עלי זבח. ומזה משמע קצת שאין נכון לעשות סעודה של חלב רק מזובחי זבח:
ובספר מעשה יחיאל (וירא) כתב שהרב הצדיק הקדוש מהרי\"ץ מסטרעטין זצוק\"ל בקשו אותו במק\"א על ב\"מ ולא רצה לילך בלא סעודה. ואמר כשאין בו ריח לזה יעשה בפת לחם ודגים מלוחים:
ובקנטרס קרן לצבי כתב בשס ספר בני רבינו גרשון שבעל הברית עושה שמחה ומשתה ביין ובמיני מגדים באור לשמונה משום חביבות מצוה:
ובדין אם מותר לאכול בשר בלילה שלפני המילה כתב בספר החיים להגאון הק' מהרש\"ק מבראד זצ\"ל בהשמטות לסי' תקנ\"א דבשבוע שחל ט\"ב להיות בתוכה כיון דבזה אסור בבשר ויין לכ\"ע אף בסעודה שלפני המילה אין לאכול בשר. אבל קודם שבוע שחל ט\"ב להיות בתוכה כיון דבלא\"ה יש דעות דמותר בבשר ויין ניהו דנוהגין להחמיר מ\"מ הוי כעין ספק ספיקא ומותר בסעודה שבלילה שלפני המילה בבשר:", + "געהל ביותר בכל הגוף. בהסכמה מהרב הה\"ג אבד\"ק בערזאן ז\"ל על ספר מים רבים כתב וז\"ל מראה ירוק (געהל) שמוכיח על חולי גם בפנים ירוקים סגי. ובדין כאב עינים לענין מילה המנהג פשוט דאם אין שום אדמימות בעין או בעפעף ויש ליחה קצת מרחיצין בחמין ואם אחר קצת שעה אין רואין שיחזור ויתהוה ליחה מלין התינוק כי שכיח מכמה סיבות שאינו בגדר חולי כלל. וד\"ז בדוק דבכל אודם וחולי בעין מיד יתהוה ליחה וציר ומגדר הנמנע שיהיה כאב בלא ליחה. זולת אם הוא רק בגדר חושש קצת בעיניו ולא בכלל חולי כלל. ובדין כאב בעפעפים לא גרע מכאב דידא או דלועא דהוי עכ\"פ בכלל כאב ואין למולו עד שיתרפא. אבל בכלל סכ\"נ אינו אא\"כ יש מיחוש בגוף העין ואין צריך להמתין ז\"י:
ובדין ילד כחוש גס בזכל\"א הספרדי הביא ד\"ז להלכה דאין למולו וכן אני נוהג למה שלא הובא בש\"ע אין שום הוכחה דנכלל במ\"ש בש\"ע שכל שנראה חשש סכ\"נ אין למול עכ\"ל:" + ], + [ + "טעם. מה שנתפשט המנהג שרוב הסעודות ברית מילה עושין בלילה. (עי' מ\"א סי' תקנ\"ט ס\"ק י\"א). משום דאיתא במדרש וז\"ל כל מי שהוא מגיש את בנו למילה כאלו כהן הגדול מקריב מנחתו ונסכו על גבי המזבח. (וכן הוא בס' כד הקמח אות מ'.) וקרבן דינו הוא שהלילה הולך אחר יום שלפניו. מש\"ה מותר לעשות סעודות ברית מילה בלילה של אחר המילה*ועי' פ\"ת סי' רס\"ה ס\"ק ט\"ז בשם חמו\"ד כ\"י דאם אירע סיבה שלא עשאו סעודה ביום המילה יעשו ביום אחר. ועי' באה\"ט סי' תקמ\"ו סק\"ה בשם א\"ז דאסור לעשות ביו\"ט סעודת ברית מילה אבל בחוה\"מ מותר. ועי' קו\"א בהשמטה לסי' תשט\"ו בד\"ה אם: ראיתי באיזה ספר: [השמטה: מקריב כו' על גבי המזבח. ועפ\"ז כתב ג\"כ בספר יסוד יצחק להרב הקדוש מו\"ה יצהק אייזיק שוחט זצוק\"ל בעהמ\"ח ספר רזא מהימנא. הטעם. שמילה נקרא ברית קודש. לפי שהמילה הוא במקום קרבן. וכמו כל הקרבנות נקראו בשר קודש. כך המילה נקרא ברית קודש:]", + "קונטרס אחרון
כד הקמח אות מ'. ובספר רבינו בחיי פ' לך כתב כשם שכתב בקרבן ואכלו אותם אשר כופר בהם שאכילת קרבן לכפרה כך ישראל עושין סעודה ביום המילה:
ונוהגין שביום המילה המוהל מנגן שירת הים. וכן הפייט יסד ים ליבשה ביום שיש בו מילה. כי שירת הים נתגלה ע\"י בחי' מילה. וע\"כ המנהג לזרוק אגוזים ושאר דברים כדי שיחטפו התינוקת. רמז לביזת הים שזכו ע\"י מילה. או\"ח למהר\"ן הלכות פסח:" + ], + [ + "טעם. שנהגו אנשי מעשה בעת שכיבדו אותם בכיבודא דמצוה במילת בן זכר וכיוצא ואפי' לעלות לתורה נותנים דבר מה לצדקה. בכדי שלא תהי' המצוה במגנא.*וזה לשון הזוהר פ' תרומה דף קכ\"ח פתח ר\"ש וכו' ויקחו לי האי דבעי לאשתדלא במצוה ולאישתדלא בי בקוב\"ה איצטריך דלא ישתדל בי ברוקנייא ובמגנא וכו' אלא אישתדלותא דאורייתא כל מאן דבעי זכי בה כו' אבל באישתדלותא דקיימא בעובדא אסור לנטלא לי' למגנא ובריקניא בגין דלא זכו בההוא עובדא כלל לאמשכא עלי' רוחא דקדשא אלא באגר שלים עכ\"ל:
ובספר מעולפת ספירים כתב וז\"ל נמצא כתוב בס' שלמד אשמדאי לשלמה ע\"ה וז\"ל כל מי שרוצה להשתדל להעביר ממנו רוח הטומאה ולכפותו צריך שאותו מעשה אשר יעשה יקנהו בכסף מלא בכל מה שישאלו ממנו בין רב בין מעט לפי שרוח הטומאה הוא אונס ומפתה את בני האדם שישרו עליו בחנם. אמנם רוח קדושה אינו כן אלא צריך השתדלות נמרץ ובכסף מלא ע\"כ:
ובש\"ע של האריז\"ל כתב בענין קנית הדברים של מצוה כגון לולב ואתרוג וכיוצא ראיתי שהי' נותן למוכרים כל מה ששואלין ממנו בפעם הראשונה לא הי' מסרב עליהם ולפעמים הי' מניח לפניהם המעות והי' אומר להם שיקחו מה שירצו. ואמר לי שאין לסרב על שכר שיעור המצות. וכן כוונת רשב\"י בפ' תרומה:
ובשם הגאון בעל קצה\"ח ז\"ל על מה דאיתא (קידושין ל\"א) לימים נולדה לו פרה אדומה. למה לא נתן לו שכר שירויח בדבר חול. להראות לו שהוא אבד שכר בשביל מצוה שכלית והראה לו השי\"ת שישראלים נותנים לו ממון הרבה בשביל פרה אדומה שהיא מצוה חוקית: אגרא דפרקא אות רפ\"א:", + "קונטרס אחרון
שהוא מצוה חוקית. ובספר מעשה יחיאל (ויצא) כתב שמעתי דמטעם זה שמו לחוב לשתות יי\"ש אחר קידוש לבנה כדי שלא תהי' המצוה היקרה הזאת במגנא:" + ], + [ + "טעם. שנהגו לשמח חתן ובעל ברית שיעלו לתורה בציבור. לפי שמצות חופה היא קיום והעמדה לתורה שאם אין פו\"ר אין תורה. וכן המילה היא קיום התורה שלא ניתנה אלא למולים. ועוד שהמילה והתורה נקראו ברית ובשבילם נברא העולם שנאמר אם לא בריתי יומם ולילה וגו'. והחופה והבנים הם עיקר שמחת האדם שישאר אחריו ראשית. לכן ראו הקדמונים שיהי' שמחים בת\"ת שהיא עיקר שמחת כל ישראל כדכתיב פקודי ה' ישרים וכו' וזה ודאי כבוד התורה שמעלה שמחתה על שמחתם כדכתיב נגילה ונשמחה בך. דהיינו כ\"ב אותיות שהתורה נתנה בהם. והיינו טעמא דיום ש\"ת שעולים כולם ומברכין בענין אחד. פחד יצחק אות ס' בשם שו\"ת גינת ורדים: " + ], + [ + "טעם. שאנו קורין את הילד או הילדה בשם אלטער או אלטע למי שאינו מתקיים לו בניו ר\"ל. כדי לכסות על שמו ושלא יהי' כח. ביד השטן לפגוע בו וקוראין אותו זקן כלומר שיזכה לזקנה ושגור בפי כולם לברכה. ובמדבר קדימות להרב חיד\"א מערכת נ' הביא בשם האר\"י ז\"ל. שאביו של נח לא קרא שמו עד שנתגדל כי מה שהוא באתגלייא שלטא ביה עינא ולכן כתיב ויחי למך ויולד בן ואח\"כ ויקרא שמו נח*ובזוהר חי מהרב הצדיק הק' מוהר\"ר יצחק אייזיק אבד\"ק קאמארנא זצוק\"ל פ' בראשית דף רי\"ג כ' וז\"ל ויזהרו למי שמתין לו בניו ר\"ל שלא יקרא שמו כלל בעת המילה רק אלטער ולא שום שם כלל רק כשיגדל יקרא לו אביו שם והנכון שירשום שמו בחילוף לשון שלא יבין שום אדם עד שיגדל ומי שאינו עושה כן וקורא בעת מילה שם אמיתי וקורא לו אלטער ג\"כ לא מהני ולא מידי וגורם על חנם מיתה לילד כי הוא סגולה נפלאה שלא יקרא לו שום שם עד שיגדל ע\"ש: :", + "קונטרס אחרון
עד שנתגדל. ושמעתי בשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל שאם נולד לא' בת אין לקרות לה שם קודם חמשה ימים. ואם יום השלישי הוא בש\"ק יכול לקרות לה שם בש\"ק. ובס\"ח סי' תתש\"מ כתב זה ספר תולדות אדם מכאן רמז כשמשימין הנער בערס וקורין לו שם. משימין ספר של תורת כהנים מראשותיו. ועי' ליקוטים סעי' קפ\"ב*והנה מנהג ישראל כשנותנים התינוק בראשונה בעריסה קוראין קטנים וקטנות וחוטפין מיני מתיקה שנותנים בעריסה. יש לזה מקור בב\"ר פ' נ\"ג אות י\"ד לא נדנדה עריסה תחלה אלא בביתו של אאע\"ה. ובמת\"כ בשם רש\"י ז\"ל ביום הגמל את יצחק שנתנוהו בעריסה ע\"ש. מעשה יחיאל: :
ובספר עיקרי הד\"ט סי' כ\"ו כתב בשם שדי הארץ סי' כ\"ב וז\"ל במקום שנהגו לקרוא הבן הראשון שנולד לו לאדם בשם אביו ואשתו רוצה שיקרא ע\"ש אביה. והאיש משום שלום הבית הי' מרוצה אין ביד האדם לשנות שיגיע מזה מיעוט כבוד לאביו. ואם היא מתעקשת יקראהו בב' שמותיהם כדרך כמה בני אדם שכופלין שמות בניהן ובנותיהן. ומה גם שאמרו בשם הרב החסיד שמי שבניו מתים ב\"מ יקרא הבן הנולד בב' שמות שהוא מסוגל שיתקיים ולא יבזבז בכבוד אביו לקרוא לראשון בשם חמיו והב' בשם אביו דשמא לא יזכה לבן ב'. ואף אם יזכה לא יפה עושה להקדים שם חמיו לשם אביו. ופוק חזי מאי סליק בנדב ואביהוא ששמע מפי הרב פרי הארץ בשם רז\"ל דנדב נקרא ע\"ש חמיו שאלישבע היתה בת עמינדב ואביהוא ע\"ש אביו ור\"ל אבי הוא ונענש על הקדמת שמות ע\"ש.
ובספר דעת זקנים כתב על מה שפירש\"י והי' בכזיב שם מקום. לפי שדרך האיש לקרוא שם לבנו הראשון אשר יהי' לו והאשה לשני וכן על הסדר. ולכך נאמר בער בכורו ויקרא ובאונן שהוא שני ותקרא. וא\"כ לשלה שהי' שלישי הי' ליהודא לקרוא לו שם ולמה כתיב ותקרא לפי שלא הי' יהודא שם כי הלך לכזיב. ולפיכך קראה לו שם:
ובספר עמוד העבודה כתב וז\"ל דשמות האנשים שנקרא בכל דור אברהם יצחק יעקב ראובן שמעון כו' הנה הקורא עתה אברהם נקרא על שם זקנו או דודו וכן כולם עד אברהם אבינו שהוא שמו אמיתי אברהם על שם אב רם ואב המון וכל הנקראים אברהם הם מושאלים וכל השמות כיוצא בזה:
כתב מהרש\"ל ביש\"ש גיטין פ\"ד סי' כ\"ו דאחד הי' שם אביו מאיר ושם אבי האשה אורי. והי' מחלוקת כיצד יקראו הילד. ולשום שלום קראוהו שניאור כלומר שני אור מאיר אורי עכ\"ד. ועי' שה\"ג להגאון הקדוש מו\"ה חיד\"א ח\"א אות ש' בסופו:
ובלקוטים מהרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצק\"ל האריך בענין שמות האדם כי כשמזכירין שם אדם החי ששמו נקרא על שם אדם שמת. אותו אדם שנפטר הוא שם בשעת מעשה:
וראיתי במשנת חסידים בשם האריז\"ל וז\"ל והשם שקורא האב לבן הקב\"ה מזמינו בפיו כי זה שמו שיש לו בקדושה וכנגדו יש לו שם בקליפה וראוי לו שיודיענו כדי לתקנו עכ\"ל*ובספר זרע קודש (תצא) כתב בשם הרב הצדיק מרימנאב זצוק\"ל שיש לכל אדם שם בקדושה ולהבדיל כו' שמו בטומאה וס\"א. וצריך הצדיק לעבוד על זה ויבקש מהשי\"ת שיודע לו איזה שם שיש לו בס\"א ויחזור גם זה השם לקדושה: והענין הוא כי אף שמות בני אדם הם ג\"כ מלשון קודש ואצל בני אדם הם מושאלים כי שורש נשמתו ר\"ל אותו מקור האור שהנשמה נאצלה ונשתלשלה הימנו הוא נקרא בשם ההוא אברהם או יצחק ואולי אינם שמות הקודש כ\"א כינויים דכנויים ע\"כ:
ובספר המאור הגדול פי' קרואי מועד אנשי שם וז\"ל שמעתי שאפילו בעת שקורא שם לבתו הנולדה הוא קצת מצוה לשמוח ולעשות סעודה כי בא נשמה קדושה מעולם העליון כי הנשמה בא בעת קריאת השם כי נפש חי' הוא שמו. לכן הבני עלי' היודעין מזה עושין מועד ויו\"ט להלל ולשבת לבוראן. וזה קרואי מועד אנשי שם. היינו שהי' מבני עלי' והיו עושין מועד וי\"ט בשיר ושבח והלל בעת שהיו קוראין שם לאנשיהם אפי' בבת שלא הי' שם אלא קריאת שם בלבד אפ\"ה היו עושין מועד ויו\"ט:" + ], + [ + "טעם. שאין מברכין שהשמחה במעונו. משום צערא דינוקא. אבודרהם. ועי' כתובות דף ח' ע\"א:" + ], + [ + "טעם. שקבעו ליתן בעד פדיון הבכור ה\"ס. כנגד ה\"ס שקבלו הפדיום מאת העודפים על פדויי הלוים.*במקום שיש יין מברך הכהן על היין מיד אחר הפדיון כדי לפרסומי מלתא ובאותן מקומות שאין יין צריך לעשות הפדיון קודם ברכת המוציא על הסעודה דאלו בתוך הסעודה אין מברכין על השכר. משא\"כ במקום שיש יין עושין הפדיון אחר ברכת המוציא. רמ\"א סי' ש\"ה וט\"ז שם סק\"י. יעב\"ץ:" + ], + [ + "טעם. שהכהן שואל אותו במאי בעית טפי דמשמע שנותן לו הברירה שהרי אם רצה האב להניח הבן לכהן אינו יוצא בזה כמ\"ש הרמ\"א סי' ש\"ה סעי' י'. כדי לחבב הפדיון על אביו אומר כן לעשות לו חשק לפדותו דאולי לבו מהסס לפדותו בממון כולי האי כאילו נאנס לכך ואז אין בנו פדוי כדא\"ר חנינא לההוא גברא (בכורות דף נ\"א ע\"ב) לא גמרת דיהבית מידעם ביש עבדת פי' דבר רע עשית מה שאזיל ויתיב קמיה כדי שיראנו מהלך ובא לפניו ויחזיר לו ה' סלעים שנתן לפדיון בנו הילכך אפי' לא אחזירם אין בנך פדוי. לכן כדי שיתן ברצון א\"ל הכהן במאי בעית טפי. משום שנאמר כי לי כל בכור. ואם יחפוץ האב שלא לפדותו יש לו לחוש שמא יחזור הקב\"ה ויקחנו ממנו. פתחי תשובה סי' ש\"ה ס\"ק י\"ב בשם ת' חוט השני סי' צ\"ב. וחייב לפדותו ביום ל\"א*פדיון הבן בת\"צ עי' ש\"ך יו\"ד סי' ש\"ה ס\"ק י\"ב דכתב וז\"ל יש לראות אם הגיע הבן לכ\"ט י\"ב תשצ\"ג ביום שלפני התענית שהוא יום שלושים יש לעשותו ביום שלושים אחר השעה שמלאו לו בה כ\"ט י\"ב תשצ\"ג כו' ומיהו שמעתי שנוהגין לפדות ביום התענית ולעשות הסעודה בלילה שאחר התענית ע\"ש. ועי' פמ\"ג או\"ח סי' תקנ\"ט ס\"ק י\"א. ועי' מגדל עז להגאון יעב\"ץ דבת\"צ אם רצו פודין אותו ביום התענית ויעשו הסעודה בלילה. או יפדוהו בלילה בין לפני ל\"א בין לאחריו וכן יעשו הסעודה באותה שעה:
חל יום ל\"א להיות בשבת ימתין עד יום א'. רשאין לפדות אפי' בלילה אלא שלא נהגו כך ואפשר דטעמא משום הסעוד' שמצותה ביום משום דסומא אוכל ואינו שבע כדקי\"ל גבי סעודת פורים. ע\"כ בלי סבה לא ישנו מן המנהג. אם עבר יום ל\"א שלא יכלו לפדותו בו אין להשהות המצוה יותר ופודין בתחלת הליל' ואין לנו להעביר עונת המצוה בלי טעם ידוע ע\"ש. ועי' מטה אפרים סי' תקפ\"א סעי' מ\"א:
ועי' פתחי תשובה סי' ש\"ה ס\"ק י\"ז בשם ספר תיבת גמא פ' ראה אם נולד ביום השבת חצי שעה קודם מוצאי שבת דהשתא ד' שבועות כ\"ח יום בשבת וביום א' כ\"ט יום מעל'ע אסור לפדות ביום ב' מיד בבוקר קודם שהשלימו י\"ב תשצ\"ג בימי הקיץ שהלילות קצרות ועדיין לא השלים הזמן וכ\"ש אם פדה בליל ל\"א ועדיין לא נשלם כ\"ט מעל\"ע וי\"ב שעות ע\"ש. כדי שיעברו עליו שלשים יום. יו\"ד סי' ש\"ה סעי' י\"א:", + "קונטרס אחרון
אין בנך פדוי. בספר קרבן עני פי' הפסוק כל בכור בניך תפדה ולא יראו פני ריקם. בדרך רמז מוסר דבא הכתוב להוציא מלב המתחכמים ועושין תחבולות לבלתי תת לכהן החמשה סלעים רק במתנה ע\"מ להחזיר*ובספר מעשה רב להגר\"א ז\"ל אות ק\"א כתב וז\"ל דמי פדיון הבן דוקא נתינה ממש דלא הדרי לעולם. ומי שנפדה כנהוג מכבר יחזור ויפדה א\"ע ויברך כו' ושמענו שעשה בעצמו מעשה שהוא ז\"ל הי' בכור ופדה א\"ע בברכה ונתנו לכהן נתינה ממש. מטעם שאביו פדה אותו כנהוג ע\"ש:
ובשו\"ת יעב\"ץ ח\"א סי' קנ\"ה כתב דשפיר אית למעבד עובדא האידנא לפדות בעל מנת להחזיר לכתחלה. ושלצאת ידי כל ספק האפשרי יש ג\"כ על האב לפדות בכורו מכל כהנים שיוכל למצוא דילמא מתרמי ליה כהן מיוחס ודאי. ומה\"ט נמי בן הכהנת ולויה יש לפדותו עכשיו מספק. דמ\"ש מכל ספקא דאורייתא דכל מאי דאפשר לתקוני מתקנינן לצאת ידי ספק בכל טצדקי דאיכא למעבד. אבל בן הכהן אינו נפדה גם בזה\"ז שלא יבא להקל בקדושתו ולהתירו בגרושה ולטמא למת: אף כי יש ביכלתם ליתן כסף מלא ולקיים מצות ה' בשלימות מצוה חשובה כזו אשר עפ\"י רוב לא יקרה לאדם אף פעם א' בכל ימי חייו והרבה פעמים אין הנתינה חשובה נתינה ואין בנו פדוי. לזאת אמרה תורה כל בכור בניך תפדה אבל לא יראו פני ריקם רק ישלמו הכל כדין ע\"ש. ואפי' כהן קטן פודה. יעב\"ץ.
ויכול לפדות ע\"י שליח עי' ש\"ך סי' ש\"ה ס\"ק י\"א וט\"ז שם. ועיין ביאור הגר\"א שם ס\"ק י\"ז דאחר יכול לפדות אפי' בלא דעתו של אב כמו בנטע רבעי וכן בהקדש וכ\"ש כאן שאינו אלא חוב בעלמא כו' ע\"ש. ועי' פתחי תשובה שם ס\"ק ט\"ז דכתב וז\"ל בתשו' חתם סופר סי' רצ\"ג ורצ\"ד מבואר שם דמ\"מ אין רגילים לעשות ע\"י שליח דראוי לעשות זכר לבכורי מצרים דכתיב אני ולא השליח ה\"נ יש לפדות בעצמו טפי מבשארי מצות שמצוה ג\"כ בו יותר מבשלוחו. ובסי' רנ\"ז כ' דענין השליחות שנחלקו בו היינו שהשליח נותן ממון של עצמו ורוצה לפדות בנו של פלוני בממון עצמו בשליחות פלוני. ובהא אינו נפדה ע\"י שליח. אבל ממין שלוח מבעלים לכהן אין זה פדיון ע\"י שליח אלא הגעת ממון ע\"י שליח ולכ\"ע אין בכך כלום והרבה שגו בזה. ובסי' רצ\"ו כ' דכהן ולוי נעשים שליחים לפדות ע\"ש:
ובענין ברכת שהחיינו כתב שם בשם צל\"ח פסחים דף קכ\"א אדם פודה ע\"י שליח אין לברך שהחיינו לא השליח ולא האב. ומיבטל ברכת שהחיינו כשפודה ע\"י שליח. וכ\"כ בתשו' פני אריה דהשליח לא יברך שהחיינו אלא מברך אקב\"ו על פדיון הבכור. ובתשו' חתם סופר סימן רצ\"ח כ' דיברך השליח ב' הברכות על פדיון הבן ושהחיינו על עצמו. ומ\"מ מהיות טוב אם ימצא דבר חדש כגון פרי יניח לפניו לאפוקי נפשו. אך העיקר לברך שהחיינו. וכן הוא בהגהת פרישה:
אם מת האב או עבר האב ולא פדאו יכולים הב\"ד לפדותו וכ\"ש אבי אביו. ש\"ך שם. ועי' פתחי תשובה שם בשם ת' חתם סופר סי' רצ\"ה דטוב שיפדנו ב\"ד בברכה בלי שם ומלכות בממון של היתום או יזכו לו הממון ויתנו לכהן במתנה ע\"מ להחזיר ויתלו לו טס של כסף שחקוק עליו ספק פדוי ולכשיגדיל ויביא ב' שערות יחזור ויפדה עצמו ע\"ש. ועי' חכמת אדם כלל קמ\"ה סעי' ז' דאם האב עושה שליח צריך השליח להודיע לכהן שהוא שליח מאבי הבן לפדותו ואומר יש לי בכור לפדותו ע\"ש:", + "סי' תקפ\"א סעי' מ\"א. אם חל ר\"ה ביום ה' וביום ו' וזמן הפדיון ביום ה' יעשה הפדיון במוצאי שבת תשובה. אלף למטה שם בשם נו\"ב מהד\"ק סי' קפ\"ז." + ], + [ + "טעם. שאומרים העולם שסעודת פדיון הבן. עולה במקום פ\"ד תעניתים כי פ\"ד הוא כענין פ\"ד תעניתים שמתענין שובבי\"ם. (עם ההפסקות) והוא כנגד פ\"ד שנים של יעקב שאמר כחי וראשית אוני. שלא ראה קרי מימיו. לתקן מה שפגם אדם הראשון עי' דבש לפי מערכת י' אות כ\"א. י\"ו בגימ' השם חב\"ו. והוא סוד המבואר בספה\"ק לקבץ הנדחים ונעשקים יכוין שם חב\"ו היוצא מפסוק \"חיל \"בלע \"ויקיאנו. ן' כי הכל עולה לן' שערי בינה. שמעתי מאדמו\"ר הרב הצדיק הקדוש מאלעסק שליט\"א:" + ], + [ + "עוד טעם. כי פ\"ד תעניתים הוא כמנין אותיות אחע\"ה היוצאים מן החיך כמו שמתענין בימי שובבי\"ם. והוא ע\"ד שכתב בס' חרדים דכמו שהברית המעור זרע לבטלה מטמא כן בברית הלשון הדברים בטלים מטמאים ונבלות הפה מטמא כמו הזנות. ובהדיא כתיב ולא יראה בך ערות דבר ושב מאחריך. וה\"ה שאר התועבות התלוין בפה נמי מטמאות כגון דבר שקר מרמה חנופה גאוה ליצנות וכ\"ש שתיקה מדברי תורה ותפלה וכן הדיבור בעזות נמי מטמא. וג\"כ על דרך הנ\"ל וזהו שכ' בפ' במדבר פדיום. שהוא כנגד פ\"ד יום.", + "קונטרס אחרון
כנגד פ\"ד יום. ובקונטרס קרן לצבי להרב הה\"ג מיניזניב ז\"ל כתב רמז לזה בפסוק פד\"ת (חסר י') שלח לעמו ר\"ת פ\"ד תעניתים. היינו שסעודת פדיון עולה במקום פ\"ד תעניתים. צוה לעולם בריתו. דנחשב לתקון הברית:
והרב הה\"ג כש\"ת מוהר\"ר ישראל שליט\"א אבד\"ק בוקארעשט כתב לי ששמע מתלמידי מורו הקדוש מזידיטשוב זצוק\"ל ששמעו מפיו הקדוש שאמר בשם הרב הקדוש מוהר\"ר פנחס מקאריץ זלה\"ה שסעודת פדיון הבן עולה במקום פ\"ד תעניתים:" + ], + [ + "טעם. שאין מברכין על סעודת פדיון הבן שהשמחה במעונו. משום דחייב לפדות את בנו הבכור אם מת לאחר ל' ומאחר שאין שם לברך שהשמחה במעונו לא פלוג רבנן בכל פדיון. מהרי\"ל:" + ], + [ + "טעם. שאין מקיימים בגולה מצוה פדיית פטר חמור. משום דאפשר להיות דאין לנו כהן ידוע ביחוסו ופדיון הבן שאני דא\"א בענין אחר וגם לא נפקא לן ריעותא בזה אבל פטר חמור אפשר יתן הפדיון לכהן שאינו כהן באמת ומשתמש בפטר חמור ובאמת הוא אסור בהנאה כיון שלא נפדה בנתינ' לכהן כו' ואם תקשה א\"כ יש לנו לקיים מצות עריפה. י\"ל משום דהכל יודעין דמצות פדי' קודמת למצות עריפה וכשיראו שאין מקיימין מצות פדי' רק עריפ' יבואו להוציא לעז על הכהנים ע\"כ הנהיגו למכור לגוי כדי לפטרו מבכורה כמו בבכור בהמה טהורה. אבל שמעתי שבאה\"ק נוהגין גם היום לפדות הפטר חמור ואפשר משום דמחזקין ביוחסין טפי מינן. דרך פקודיך: " + ], + [ + "טעם שנשתנו פטרי חמורים מפטרי סוסים וגמלים. גזרת הכתוב הוא ועוד שסייעו ישראל בשעת יציאתם ממצרים שאין לך כל אחד ואחד מישראל שלא היו עמו תשעים חמורים מעולים טעונים מכספם של מצרים. מס' בכורות דף ה'." + ], + [ + "טעם. שכותבין בתנאים המגיד מראשית אחרית. ע\"ד שאמרו חז\"ל שמ\"ם יום קודם יצירת הוולד ב\"ק יוצא בת פלוני לפלוני.*שדוכין. הוא מלשון שקט ומנוח' שהאשה מוצאת בבית בעלה כדכתיב מנוחה אשה בית אישה. ותרגום ותשקט הארץ ושדכת ארעא. ר\"ן פ\"ק דשבת דף צ' ע\"ב:
ושמעתי רמז שסעודת התנאים שייך להחתן ממ\"ש באליעזר ומגדנות נתן לאחיה ולאמה ויאכלו וישתו הוא והאנשים אשר עמו:
ובספר פחד יצחק אות ק' כתב בשם בית הלל, ראובן שדך את בנו לבת שמעון בקנין ושבועה וקנס כנהוג. והנה אחר השידוכין המיר דתו אחיו של שמעון אבי המשודכת, העלה שאין רשאי ראובן לחזור וחייב לקיים שבועתו כקנסו שהרי אין אבי המשודכת נקרא רשע בכך וכל שאינו בנו אין אומרים ארור שזה ילד כו' ואם יתן קנס בושת אף שבתנאים כתוב שהקנס לא יפטור מהשבועה עכ\"ז ע\"י קנס הבושת יפטר:
ובענין צוואות ר\"י החסיד ז\"ל אם שמות המחתנים שווים כתב בשו\"ת טטו\"ד מהדורא תליתאי סי' רס\"ג שבאם א' יש לו שם אחר בצירוף שם השוה להשני אין קפידא ומותר להתחתן ע\"ש:
ובשו\"ת דברי חיים אהע\"ז סי' ח' כתב וז\"ל והנה במדינתינו אין מדקדקים רק באשה ששמה כשם חמותה ובשארי הדברים אין מדקדקין במדינתינו. וגם כנראה שלא הי' כוונתו בזה רק לזרעו כי האחרונים בעלי קבלה כמו המשנת חסידים אין מביאין רק שמה כשם אמו אלמא דבשאר הדברים לא היה רק לזרעו ולכן בענין אחר אין שום חשש כלל:
ובספר שדי חמד מערכת חתן וכלה כתב ג\"כ בשם שו\"ת שם אריה אה\"ע סי' ס\"ה דאפי' בכלה וחמותה וחתן וחמיו אם האחד יקרא בשני שמות אברהם יצחק והשני רק אברהם או יצחק אין לחוש דזה לא הוי שמותיהם שווים וסיים דכל זה אפי' במאן דקפיד ע\"כ. וכך שאלתי לההצה\"ק מוהר\"ר יהושע מקאמינקי זצוק\"ל ואמר לי דהיכי שיש לא' שני שמות אין לחוש ואפי' בכלה וחמותה:
עוד כתב שם בשם שו\"ת השיב משה סי' ס\"ט שנשאל במי ששמו נפתלי ורוצה לשדך עצמו עם אחד ששמו הערץ ושם הקדוש שלו נפתלי אם יש לחוש משום צוואת ריה\"ח והשיב להתיר מטעמים שכתב שם וסיים בסוף דבריו ובפרט דדבר המסתבר הוא דלא אמרה רק מחמת חשש עינא בישא וכיון שאין נקרא כן בפי ההמון לית לן בה וזה ברור עכ\"ל. וכתב ע\"ז דגם לפי הטעם שכתבו איזה מרבני האחרונים דמשום לתא דכבוד אב ואם נגעו בה דכששם הבעל כשם חמיו כשהיא תקרא לבעלה (בשמו שהוא כשם אביה) יהא נראה כאילו קוראת את אביה בשמו. וכן בכלה וחמותה כשיקרא את אשתו בשמה (שהיא כשם אמו) יהא נראה כאילו קורא לאמו בשמה. מסתברא ודאי דכל שאין שניהם נקראים בפי כל בכינוי השוה אין לחוש ע\"ש. וכבר ידוע מאמר העולם אולי הי' נכתבים העשרת הדברות בצוואת ר\"י החסיד ז\"ל הי' נזהרים בהם ביותר:
ובענין השמות כ' בס\"ח סי' ת\"ס בפי' אזולאי שם ראיתי במקום א' עד\"מ איש יהודי שמו מרדכי וקרא שם בנו מרדכי והיה זר בעיני מאד: זרע קודש לט\"ו באב:", + "קונטרס אחרון
בת פלוני לפלוני*בספר רבינו בחיי (פ' חיי) בפ' אשר לא תקח אשה כתב וז\"ל ועוד יש בפ' זו אזהרה לאדם שישא אשה מבנות משפחתו ושידבק בקרובותיו כי כן עשה אברהם שנא' כי אם אל ארצי ואל מולדתי תלך ולקחת אשה לבני ליצחק וכן עמרם שכתב וילך איש מבית לוי ויקח את בת לוי כי כשהבריות מזדווגות כל אחד ואחד אל מינו השלום מתקיים ומתרבה בעולם עכ\"ל: . במקום שיש מנהג לכתוב תנאים וכתבו רק ר\"פ וקנין יכולין לחזור בהם. ט\"ז א\"ע סי' נ\"ו ס\"ק י\"ב. ומה שאומרים העולם שיותר נכון שיתגרשו אחר החתונה משיתפרק התנאים. הוא עפ\"י מה שאמז\"ל קידושין דף נ' ע\"ב חוששין לסבלונות פירש\"י מי ששידך באשה ונתרצה וקדם ושלח סבלונות בעדים חוששין שמא קידושין הן ואם נתקדשה לאחר צריכה גט מן הראשון. ועי' ב\"י סי' מ\"ה בשם מהרי\"ק שלכך נהגו הקדמונים שלא תקבל הסבלונות הכלה עצמה כי היכי דלא ליהוי קידושין ע\"ש. ועי' פחד יצחק שהאריך הרבה בענין הסבלונות ע\"ש. ורע עלי המעשה שנתחדש כעת שהחתן נותן בעצמו המתנה להכלה. ועי' רמ\"א סי' תרצ\"ה סעי' ד' בענין משלוח מנות שלא ישלח איש לאשה כדי שלא יבא לשלוח לאלמנה ויבואו לידי ספק קידושין.
ובענין שכר שדכנות כתב בשו\"ת דברי חיים ח\"א חו\"מ סי' ל' בשם פנקס ארצות דיתנו מהצד היותר גדול שני זהובים מכל מאה זהובים מזומנים. וכן ג\"כ מכסף וזהב ותכשיטי השוהו למזומן. ומספרים ומרגליות טובות כתבים קרקעות יתנו החצי ע\"ש:
ובספר מחנה חיים ח\"ב סי' י\"ד כתב בשם הגאון הק' בעל חת\"ס ז\"ל והגאון אמרי א\"ש ז\"ל שפסקו ששכר שדכנות הוא ג' פרעצענט. היינו ממאה זהובים ג' זהובים. ואם השדכן הוא מעבר הנהר והלאה ד' פרעצענט:
ובשם ספר כרם שלמה כ' שמעתיק תקנת מעהרין ששכר שדכנות מצד החתן ממאה זהובים ב' זהובים ומצד הכלה ממאה זהובים א' זהב אף שיהי' סך הנדן כמה אלפים, כן יהי' אם הב' צדדים בעיר אחת. אבל אם צד א' מעיר אחרת בין במקום קרוב בין במקום רחוק יוסיפו לו על כל מאה זהובים חצי זהוב וזה יהי' עד שש מאות ועד בכלל ותו לא. וגם יתן החתן ב' שלישים וצד הכלה חלק שליש א'. זולת מצד החתן מה שאביו מקשר עצמו ליתן לבנו לא יתן כלום שדכנות ממנו. ומכ\"ש שלא ינתן מצד החתן משום רבנות חזנות ושמשות ע\"כ תקנת מעהרין:
ובספר לבושי מכלול סימן כ\"ז כתב בשם ס' משפט שלום סוס\"י קפ\"ה שבמדינתינו נהגו ליתן שכר שדכנות ב' וחצי מכל מאה וברחוקים נותנים כפל ושיעור רחוק הוא עשרה פרסאות. ואם נותנים טאבאלע נותנים רק ב' וחצי מכל מאה:", + "אין שום חשש כלל. ועי' בתשו' נו\"ב תנינא אה\"ע סי' ע\"ט שכתב דכל צוואתו לא הי' אלא לזרעו אחריו ולא לשאר אנשים. וע\"ש עוד שהתרעם על רוב העולם שלתת בתם לע\"ה אינם חוששים והוא נגד דברי חז\"ל ולצוואת רי\"ח חוששין.
ובספר דברים נחמדים להגאון הקדוש מדינוב זצוק\"ל חידושים אות ח\"י כתב וז\"ל בשו\"ת הון יוסף סי' ט' י' י\"א שם חקרו בעניני הזיווגים שאסר ר' יהודא חסיד. והם היפך דברי תלמודא דידן ע\"ש הנה הרב המחבר הפריז על המדה להתיר לגמרי הדברים שאסר מהר\"י חסיד זצוק\"ל. והרב מהר\"י סוזין הפריז ג\"כ לאסור הכל ע\"ש. ולדעתי גם כוונת מהר\"י חסיד אינם לאסור בכל מקום. וגם עפ\"י חכם בדור בודאי הוא מתיר. כי בשמים אינם פוסקים הלכה בשום פעם רק כמו שפוסקין חכמי הדור בעוה\"ז. כי לא בשמים היא. והנה רב פפא שהי' חכם בדורו ונשא היא ובנו ב' אחיות. הנה הסכימו בודאי מן השמים. וכן כעת בבא האדם לשאול לפני חכם והחכם ממציא ראי' מן הגמרא מן מעשה דרב פפא הנה אין כאן בית מיחוש ע\"ש. וע\"ל סעי' תתר\"ה בהשמטה בד\"ה ובספר:", + "ואפי' בכלה וחמותה. ובשו\"ת ויעתר יצחק הי' ס\"ה כ' בשם בעל צ\"צ זצ\"ל בפסקיו לסי' קט\"ז וז\"ל דו\"ז ההגרי\"ל ז\"ל אמר לי משם רבינו הגאון ז\"ל נ\"ע זי\"ע שהקפיד ביותר על ענין שלא יהי' שם כלה כשם חמותה. יותר מעל שמו כשם חמיו. ובפרט כשקורין לא' בשני השמות יחד. וסיפר לי אחד משם רבינו ז\"ל ששאלוהו תרי גיסי שהי' בת של זו כשם אשתו של זו. אם החתן. ורצו לעשות שידוך. והשיב שיוסיפו להכלה עוד שם א'. למשל. רחל. רבקה רחל. וא\"כ אפי' בשינוי סמך לה בכה\"ג. כש\"כ כששמה מעריסה בב' שמות כו' ע\"ש: " + ], + [ + "טעם. שמוליכין את החתן בשבת שקודם החתונה אל הבהכנ\"ס וקורין אותו לתורה ובשבת שאחר החתונה ג\"כ. משום שראה שלמה שמדת גמילות חסדים גדולה לפני המקום וכשבנה בית המקדש בנה שני שערים אחת לחתני' כו' והיו ישראל הולכין בשבתות ויושבין בין שני שערי' הללו והנכנס בשער חתנים היו יודעין שהוא חתן והיו אומרים לו השוכן בבית הזה ישמחך. בבנים ובבנות כו' משחרב בית המקדש התקינו שיהא חתני' הולכים לבתי כנסיות ולבתי מדרשות ואנשי מקום רואין את החתן ושמחים עמו ויצאו ישראל ידי חובתן בגמילות חסדים ועליהם הוא אומר בא\"י גומל שכר טוב לגומלי חסדים. פרקי דרבי אליעזר י\"ז. ומזמרים לאחר הקריאה. אחד יחיד ומיוחד. אל נדרש לבר לבב אשר שואל. אך. טוב לישראל הללויה:" + ], + [ + "טעם. שזורקין על החתן בשבת שקודם החתונה כשעולה לתורה אגוזים ושקדים וצמוקים. משום שאגוז בגימטרי' חט' ובגימטרי' טוב לרמז שמוחלין לו על כל עונותיו ומכפרין לו כל חטאתיו ושקדים הוא פרי הממהר להתבשל ולהוציא פרי כן יזכה ג\"כ להוציא פירותיו ולהוליד תולדות וצמוקים המה ענבים גרועי' עם מעט לחלוחית לרמז לו שלא תוכל אותו אשתו להביאו לידי חטא כמו חוה שסחטה ענבי' ונתנה לאדה\"ר אבל ענבים ההמה גרועי' המה ואין בהם לחלוחית: " + ], + [ + "טעם. תענית חתן. מפני שבאותו יום מוחלין לו כל עונותיו*וא\"צ להתענות אלא עד אחר החופה אף שהחופה בעוד היום גדול. ואף לפי הטעם שהוא יום סליחה אך אחר החופה הוי יו\"ט שלו. עי' מ\"א סי' תקנ\"ט ס\"ק י\"א. ואם אחרו החופה שעה או ב' בלילה יש לסמוך על טעם הראשון וא\"צ להתענות רק עד צה\"כ כי מאחר שהתענית הזה אינו מוזכר כלל בגמרא יש לומר מעיקרא לא קבלו עליהם להחמיר יותר משארי תעניתים והיינו עד צה\"כ. אך צריך ליזהר שלא לשתות משקה המשכר קודם החופה. חכמת אדם כלל קכ\"ד סעי' ב'. ועי' שערי תשובה סי' תקע\"ג בשם ב\"ש דאף בימים שאין מתענים צריך ליזהר שלא יהא רודף אחר מותרות מאכל ומשתה: א\"נ חיישינן שמא יהי' שיכור בשעת קידושין. מ\"א סי' תקע\"ג. וחתן שיום חופתו הוא בר\"ח שאינו מתענה (אם לא בר\"ח ניסן) מ\"מ יאמר הוידוי בתפלת מנחה. עיון תפלה בשם הגאון הצדיק מבוטשאטש. וכן הוא בס' כרם שלמה. אלמן ואלמנה מתענין ביום חופתן אף לטעם מחילת עונות ואף יש לו אשה במקום שנושאין ב' נשים. עי' פ\"מ א\"ח סי' תקע\"ג ס\"ק א': ", + "קונטרס אחרון
מוחלין לו כל עונותיו. בספר ברכת אברהם כתב שהרב הצדיק הקדוש מבוטשאטש זצוק\"ל אמר שכל ז\"י המשתה יש להם להחתנים כח זה דהיינו מחילת עון והגם שלא נמצא בשום ספר כן נראה לו כך מסברא דנפשי' ומדה טובה על ישראל שהוא אומר פוסקים ומסכימין כך בשמים. והיינו שבאם לא זכר קודם החופה לשוב בלבבו אפ\"ה יש בידו לתקן עדיין כל שבעת הימים:" + ], + [ + "עוד טעם. מה שמתענים החתנים. עד לאחר הברכה. מפני שהמצוה חביבה עליהם כדרך שעושין חסידים הראשונים שהיו מתענין על מצוה החביבה כגון לולב ושאר דברים.*ובספר קדושת לוי פ' חיי פי' הפסוק לא אוכל עד אשר אם דברתי דברי. כי אליעזר קידש את רבקה בשליחות יצחק והחתן ביום קדושין אסור לו לאכול עד אחר קידושין וזה לא אוכל עד אם דברתי דברי וזהו הקידושין: רקח סי' שנ\"ו בשם אגדה:" + ], + [ + "עוד טעם. משום דליכא כתובה דלא רמו בה תיגרא לכך מתענה לבטל הפורעניות.*ועי' שם אות ד' בד\"ה ומדברי שכתב וז\"ל ראיתי בעדת הקירימצאקים הי\"ו שהחתנים בלבד מתענים ולא הכלות רק מיעוטא דמיעוטא. ויתכן שמפני זה הנהיגו אבותיהם הקדושים מנהג זה רק להחתנים ולא להכלות. כי בבית הכלה אין שום משתה ושמחה ביום החופה. אבל בבית החתן דשכיח שכרות ע\"י המשתה ושמחה שעושים שם יש לחוש שגם החתן ישתכר. ולכן הנהיגו שיתענו החתנים דוקא שבהם יש לחוש לשכרות ע\"ש. ומדברי מהרי\"ל שכתבתי בסעי' תתקמ\"ט משמע ג\"כ שהחתנים בלבד היו מתענים: שדי חמד מערכת חתן וכלה בשם מהר\"י מברונא כ\"י:" + ], + [ + "טעם. שהחתן מתענה בר\"ח ניסן. מפני שהוא אחד מן הימים שמתענין בהם שבו מתו בני אהרן. רמ\"א סי' תקע\"ג. ולפ\"ז אף בכ\"ח בכסליו שהוא ג\"כ אחד מימי' שמתעני' בהם*ובענין מש\"כ המ\"א סי' תק\"פ סק\"ח דבשנה מעוברת מתענין בז' אדר ראשון. עי' בספר אהבת יהונתן לפ' זכור שכתב בשם הירושלמי דמשה רבינו ע\"ה מת באדר שני ע\"ש. וכן הוא בהלק\"ט ח\"ב סי' קע\"ג דכיון דאמז\"ל (ר\"ה י\"א) שהקב\"ה יושב וממלא שנותיהם של צדיקים מיום ליום ודאי שאם השנה שמת בה מרע\"ה היתה מעוברת לא מת אלא באדר שני ואפי' אם השנה שנולד בה היתה ג\"כ מעוברת ונולד באדר ראשון. ע\"כ המתענה ביום שמת בו מרע\"ה יתענה באדר שני ע\"ש:
ונראה להביא ראי' שאם השנה שמת בה מרע\"ה היתה מעוברת לא מת אלא באדר שני. ממה שאמז\"ל (קידושין ל\"ז:) מניין שבשבעה באדר מת משה. כי מיום שמת משה עד יום שעלו העם מן הירדן הי' שלושים ושלשה ימים. והעם עלו מן הירדן עשרה בניסן. כמבואר שם. א\"כ אם השנה היתה מעוברת ודאי לא מת אלא באדר שני. ועי' שע\"ת סי' תרפ\"ו סק\"ה: ג\"כ מתענה בו ביום חופתו שבו שרף יהויקים המגילה שכתב ברוך מפי ירמי' כדלקמן סי' תק\"פ ולא הזכירו הרב לפי שאין רגילין לעשות נשואין בסוף חודש. ט\"ז שם בשם הב\"ח:", + "קונטרס אחרון
מתענה בו ביום חופתו. ועי' אשל אברהם סי' תקע\"ג שכתב וז\"ל אודות תענית חתן וכלה ביום נשואין מפורש בסי' תקע\"ג באו\"ח במ\"א ז\"ל ובבאה\"ט ז\"ל דבימים שבין יו\"כ לסוכות מתענים. וכבר פשט המנהג כן. ומכל מקום כשנשואין הם בלילה יש להקל. רק ליזהר מלשתות משקה המשכר. ומצד טעם יו\"כ דידיה יש לסמוך על שהוא סמוך ליו\"כ הגדול ולא בא עדיין ראשון לחשבון. ומצד שהתענית לטעם זה הוא רק לשעות עד אחר החופה ואחר החופה אוכלים תמיד גם כשהוא בשחרית. כן הוא כשהחופה בלילה די במה שאינם אוכלים מזמן כניסת הלילה עד החופה ע\"ש ועי' מטה אפרים סי' תרכ\"ה סעי' ב' ועי' פ\"מ שם סק\"א בשם א\"ר דהמקיל שלא להתענות חתן בל\"ג בעומר ובימים שאין אומרים תחנון לא הפסיד:*ועי' שע\"ת א\"ח סי' תקע\"ג בשם אה\"ע סי' ס\"א בב\"ש דאף בימים שאין מתענים צריך ליזהר שלא יהא רודף אחר מותרות מאכל ומשתה:
ונראה דאם החופה בל\"ג בעומר ובימים שאין אומרים תחנון חוץ מאסרו חג וט\"ו באב וט\"ו בשבט שאין מתענין כיון שמוזכר בגמ' עי' מ\"א סי' תקע\"ג סק\"א נכון שיעשו החופה בשחרית ויתענו עד החופה עפ\"י מה שכתב בחופת חתנים בשם כנה\"ג שהביא בשם חכם א' דבכל הימים שאין מתענין יעשו החופה בשחרית ולא יאכלו עד אחר החופה אף שמוזכר בגמרא וא\"כ עכ\"פ יעשו כן בל\"ג ובשאר ימים שא\"א תחנון:
ולענין להתפלל עננו יוכל לומר אף שאינו משלים וידלג ביום צום תעניתנו. עי' ט\"ז סי' תקס\"ב סק\"א. ועי' שע\"ת סי' תרפ\"ו סק\"ה שחתן בתוך ימי חופתו לא יתענה צום אסתר דזה עדיף מברית מילה וא\"צ תשלומין אח\"כ אבל בד' צומות מתענה:", + "אלא באדר שני. ובספר מטה משה אות תשס\"ו כתב וז\"ל אם מת לו אב או אם באדר ונתעברה השנה. השיב מהר\"י מולין בתשובה דמנהג שלו להתענות באדר א'. וראיה מפטירת מרע\"ה דאותו יום נהג עלמא באדר הראשון ופטירתו סמוך לניסן ספ\"ק דקדושין." + ], + [ + "טעם. דליכא כתובה דלא רמי בה תיגרא. משום דאיתא שאדם הראשון וחוה דו פרצופין נבראו ואח\"כ נסרם הקב\"ה לשנים ותחילה היתה דבוקה עמו אחור באחור והנסירה היתה להתדבק עמו פנים בפנים וע\"כ קודם היחוד צריך להיות בחי' נסירה להחלק ממנו. בית אהרן:" + ], + [ + "טעם. שאמרו ז\"ל האי עלמא כבי הילולא דמיא.*בספר שפתי צדיקים (פ' מסעי) פי' אומרם ז\"ל האי עלמא לבי הילולא דמיא. מלשון אמרם ז\"ל (פסחים) בי תיבנא. ובי מילחא. שפירושו בית המונח בו תבן. גם כאן מה שמכינים מיני מאכלים ומטעמים על הילולא מונח בבית אחר לא באותו בית שמרקדין ושמחים בו. ואותו בית נקרא בי הילולא. והבית אשר שמחים ומרקדין בו נקרא הילולא. וז\"ש האי עלמא לבי הילולא דמיא אבל ההילולא עצמו הוא בעלמא דאתי והאי עלמא דומה לפרוזדור בפני הטרקלין ומי שטרח בערב שבת וכו':
ובספר דרך אמונה כתב בשם הרב הצדיק הקדוש מפרשיסחא זצ\"ל דהפי' הוא דכמו מי שהכין כל צרכי הנשואין ושכח לקנות טבעת קידושין. נמצא כל ההכנות ויגיעות הרבות אשר עמל יהי' ללא יועיל. וכן האדם שעמלו בזה העולם ימי שנותיו שבעים שנה ושכח לקדש את עצמו ולבסוף חובק את ידיו ואוכל את בשרו: ע\"ד אומרם ז\"ל כל העולם וכו' וחנינא בני די לו בקב חרובין כו' והנה ליכא כתובה דלא רמי בה תיגרא ועפ\"י הרוב המחותנים בעצמם אין להם שמחה כי נהפך להם ר\"ל כמ\"פ לתוגה ורק האנשים של בי הלולא הם הם שותים ושמחים ואין אתם יודע עד מה והוא כמו שכל העולם ניזון בשביל הצדיק והוא בעצמו אין לו הנאה מזה העולם. ראיתי באיזה ספר:", + "קונטרס אחרון
כבי הלולא דמיא. בספר צפנת פענת כתב שמעתי מהמגיד מוהר\"ם פי' הש\"ס עלמא כהלולא דמיא. כמו הלולא שיש כמה עובדות וכמה טרחות ותכלית הכל הוא תיבת לי שיאמר להכלה בשעת קידושין הרי את מקודשת לי ואם אין החתן אומר תיבת לי שוא עמלו וטרחו שהוא לריק. כך כל עניני האדם מהתחלה עד סופו שיזכה לדבק בו ית' כמ\"ש ובו תדבק וזהו תיבת לי ואם לאו וכו' ע\"כ. וזהו שנהגו כי הרב המסדר קדושין מקרא להחתן כל תיבה הרי את מקודשת חוץ מתיבת לי שאומר החתן לבד.
ובספר בית שמואל אחרון (בהר) פי' בשם אחיו הגאון למה דומה האי עלמא להלולא בדרך משל דהנה החתונה עיקר דחתן מקדש הכלה ואגב זה עושין סעודות ושוררין בכלי זמר. והנה דרך העולם על הקדושין אין משגיחין אם להיות כדין דלפעמים מקדש החתן בטבעת שאולה ולפעמים אין עדים רואין הקדושין. ועל הטפל דהיינו הסעודות וכלי זמר עיקר הוא אצלם. כן עולם הזה דעיקר שבא האדם לעולם כדי לעבוד את הבורא. וכיון שבא לעולם מוכרח לעוה\"ז לאכול ולשתות ולהתעסק בסבת פרנסה. והנה על עיקר שבא אדם לעולם אין משגיחין כלל. ודברים הטפלים צורכי עוה\"ז עיקר הוא אצל בני אדם. לכך דימה העולם להלולא." + ], + [ + "טעם. מנהג ישראל שביום חתונתו וביום שמחת לבו של אדם ביום שנכנס לחופה עם בת זוגו שולחת לו טלית עם ד' ציצית ל\"ב חוטין. הוא עפ\"י מה שכתב האריז\"ל דמצוה זו סגולה להנצל מזנות וסמוכין לזה מפסוק נואף אשה חסר לב היינו אם חסר הל\"ב חוטין. ע\"כ רומזת לו לפניך חלקך הניתן לך מה' אשה משכלת ליתן לב לשמוח בחלקו דייקא. אור המאיר לסוכות.", + "קונטרס אחרון
ל\"ב חוטין. בספר נועם מגדים (שלח) כתב על פסוק וינס ויצא החוצה. הנה תיבת ויצא לכאורה אך למותר דהוי סגי למיכתב וינס החוצה רק בתיבת ויצא מרומז שיוסף הצדיק ניצל מחטא ע\"י מצות ציצית וכאשר הפרו לנו חז\"ל במנחות מאדם א' ודמי לו כארבעה עדים כו' וזהו וינס שנס מהעבירה והרהור ע\"י ויצא החוצה. הם הציצית שיוצאין חוץ להבגד ומגולין כאמרו ז\"ל אין ציצית אלא יוצא:
עוד כתב שמעתי מה שאמז\"ל דיוקנו של אביו ראה שזה מרומז בתיבת ויצא שנדרש נוטריקון \"וירא \"יוסף \"צורת \"אביו:", + "לשמות בחלקו. ולזה המנהג לומר מי שרוצה שאשתו תאריך ימים יקפל הטלית במוש\"ק יען שהאשה מביאה הטלית להחתן מזה בא ההקפדה שישמור הטלית ויקפל אותו תיכף במוש\"ק כדי להראות שאינו מצפה לטלית אחר שתביא לו אשה אחרת ח\"ו. תולדות מנחם." + ], + [ + "טעם. שסותרין שערות ראש הכלה וקולעין איתה מחדש קודם החופה. שכן הקב\"ה קלע לחוה וקשטה בכ\"ד קשוטים ויביאה אל האדם. עי' עירובין דף י\"ח ע\"א:" + ], + [ + "טעם. שהכלות הבתולות פרועות ראשן וסותרין קליעת שערן. מפני שצריכין טבילה וחפיפת הראש. ומטעם זה חברותיה סועדות עמה בשחר מאכלי חלב ודגים שאין חוצצין בין השינים והמנהג שגם שאר הבתולות פורעות ראשן וסותרות קליעתן כדי לחפות עליה לצניעות שאין לגלות שמיוחדת היא לטבילה. מהרי\"ל:" + ], + [ + "טעם. להדעקטיך שהחתן מכסה את הכלה קודם החופה. על שם ותקח הצעיף ותתכס דרבקה.*בספר דברי שאול (נשא) כתב על ותקח הצעיף ותתכס. כי הבינה בשכלה שכל שהוא אדונו שוב אסור לה ללכת פרוע ראש. ומזה מוסר השכל לנשים שלנו אשר פרוצים בזה בעוה\"ר עכ\"ל. שם:", + "קונטרס אחרון
קודם החופה. ועי' דגול מרבבה יו\"ד סי' שמ\"ב בשם הב\"ח אה\"ע סי' ס\"א דאפי' לדעת האומרים דמה שמכסין הכלה מיקרי חופה. היינו במדינת רוסי\"א שהחתן בעצמו הולך עם הרב לכסות ראש הכלה ע\"ש*הנה בדבר המנהג שקודם החופה הולך הרב וחשיבי העיר לכסות פני הכלה ואומרים פסוק זה אחותינו את היי לאלפי רבבה. מדוע בחרו בברכת לבן הארמי. וכן קשה על ברכת לבן לאחותו הלא מרשעים יצא רשע ולא ברכה. אך ברכתו הי' ג\"כ ברשעות. כי כוונתו היה במה שאמר אחותינו. יען שאת אחותינו. ורוב בנים הולכים אחר אחי האם את היי לאלפי רבבה. וכל הבנים יהי' כמו אני. וכמותי ירבו. והנה הנושא אשה צריך לבדוק באחי'. ויען שהרבה אנשים לא נהגו כן. ע\"כ הולך הרב עם חשיבי העיר לכסות פני הכלה ואומרים לה אחותינו. היינו שהיא כאחותם את היי לאלפי רבבה וכמותם ירבו מורי הוראה בישראל. ראיתי בספר אחד: וכן עדיין המנהג בכל מדינות וואלי\"ן אבל במדינות הללו שאין החתן הולך כלל לכסות ראש הכלה פשיטא שאין זה מקרי חופה דאי אפשר להיות חופה בלתי חתן או שלוחיו שאם החתן הי' מכבד להרב לכסות ראש הכלה אפשר דשלוחו של אדם כמותו. אבל במדינות הללו צד הכלה מכבדים להרב בכיסוי הינימא בלי שום ידיעת החתן פשיטא שאין זה חופה כלל:" + ], + [ + "טעם. שבשעת היחוד הכלה פושטת תכשיטיה וכן נוהגין אפי' בשעת החופה להתיר קשרי בגדי הכלה כראוי. להכין היחוד. וכן מה שנכנס הכה\"ג לפני ולפנים רק בבגדי לבן. כי שם נכנס ליחוד. ובשאר עבודת נכנס בשמונה בגדים לקשט הכלה ויכנסו הקישוטין לעורר אהבה בלב דודה כדי שיתיחד עמה אח\"כ והי' לאחדים. עבודת ישראל ליום כפור:", + "קונטרס אחרון
והי' לאחדים. בספר עבודת ישראל בליקוטים כ' כשמתיחדים החתן והכלה בחדר תברך הכלה להחתן ולומר לו תזכה לאורך ימים והתיחד באהבה מעתה ועד עולם. ולפעמים שהכלה איננה משכלת כ\"כ, מדרך החתן ללמד אותה הברכה כלומר ברכני בברכה שאזכה לשבת עמך לעולמים: " + ], + [ + "טעם. שמכסין את ראש הכלה בשעת שמוליכין אותה לחופה. משום שא' מן הקללות שנתקללה האשה לפי שהביאה מיתה לעולם הי' שתכנס כאבל'*טוב להוליך הכלה להחופ' בשעה שנכנס מזל נוגה עי' רוקח אות שנ\"ג. וזורקין לפניהם מלח. לפי שנאמר ברית מלח עולם. שם: עי' ילקוט ראובני פ' בראשית:" + ], + [ + "טעם. שבעת קבלת פנים להכלה זורקין מיני זרעונים. רמז יראה זרע יאריך ימים. ועי' אבודרהם שנהגו לזרוק חטים לפני החתן והכלה ע\"ש השם גבולך שלום חלב חטים ישביעך משום שלום ע\"ש:" + ], + [ + "עוד טעם. על מה שנהגו לזרוק חטים לפני החתן והכלה. סימן הוא שיהו פרין ורבין כחטים (רוקח אות שנ\"ג) ועי' תוס' ברכו' דף נ' ע\"ב בד\"ה ולא דצריך ליזהר שלא יזרקום אלא במקום נקי*בספר מוסר ליום ד' כתב דלכך אסור לבזות אוכלים. לפי שמאכל עולה צ\"א מנין הוי\"ה אדנ\"י ע\"ש. ואפשר דמזה הטעם נהגו עכשיו לזרוק האפפין על ראש הכלה ולא חטים. משום דצריך ליזהר שלא ידרסו עליהם וההאפין הם ג\"כ סימן טוב לרמז הזה ועיין ב\"י א\"ח סי' קע\"א: ע\"ש:" + ], + [ + "טעם. המנהג שבוכין קודם החופה בבכי' והתעוררות עד התיצבם תחת החופה ותיכף אחר החופה שוברין הכוס ונעשה רינה דיצה וחדוה. והענין הוא דכתיב הלוך ילך ובכה נושא משך הזרע בא יבא ברנה נושא אלומותיו. דהנה יניקת הקליפות נמשך מחטא אדה\"ר ובק\"ל שנה קודם הולידו בדמותו ובצלמו. הוליד רוחין וכו' ולכן קודם החופה מתעורר ענין העלאת הניצוצות מעמקי הקליפו' שנפלו מרע הנמשך מחטא הנ\"ל. ולכן אז הוא בחינת הלוך ילך ובכה נושא משך הזרע כי ע\"י המרורות והבכיה מוצאים הנצוצות מהקליפה. והיא דוקא בעת שמכסין הכלה שהיא בסוד עולימתא שפירתא דלית לה עיינין והדברים עתיקין. ולכן מפזרים אז האפפין שהוא דבר מר להורות על ענין המרירות ובכיה הנ\"ל וגם שהוא לשון דילוג בל\"א לרמז על ענין העלאת הניצוצות כנ\"ל ולאחר החופה שוברין כוס שהוא בסוד הפח נשבר שהוא שבירת הקליפות שאז הוא בחינת בא יבא ברנה נושא אלומותיו. היינו שנתעלו הניצוצין לקדושה ויחוד. והוא בחינת נושא עון. שארית ישראל." + ], + [ + "טעם. שמברכין את החתן ואת הכלה קודם החופה. שנאמר ויברך אותם אלקים. ספר התניא סי' צ\"א:" + ], + [ + "טעם. שמלבישין להחתן בגדים לבנים וקיטל קודם החופה. משום דכתיב בכל עת יהי' בגדיך לבנים שיזכור יום המיתה ולא ירדוף אחר תאות העוה\"ז. כל בו סי' ע\"ה:", + "עוד טעם. מאחר שנמחלין עונותיהם לכן הוא לבוש הקיט\"ל להראות הסליחה ע\"ד אם יהי' חטאיכם כשנים כשלג ילבינו. מטה משה ח\"ג." + ], + [ + "טעם. להמנהג שהשושבינים מלבישים להחתן את מלבושיו. להזכירו יום המיתה שג\"כ מלבישים אותו אחרים בגדים לבנים וישוב לה'. יעב\"ץ: ", + "קונטרס אחרון
וישיב לה'. וטעם. שנמנעו מליתן אפר מקלה בראשי חתנים. מפני שאין העם מוחזקים כלל בהנחת תפילין ולא יהי' בהם האפר תחת פאר ויחישו ג\"כ שמא לא יהי' פאר תחת אפר. ונהגו לעשות זכרון אחר במקומו שנותנין מפה שחורה על ראש החתן והכלה. וע\"ז פשט המנהג לשבר הכוס אחר ז' ברכות. ב\"י סי' ס\"ה בשם הכלבו. ועי' קונ\"א לט\"ה בהשמטה לסעי' תר\"ס בד\"ה לזכור:" + ], + [ + "טעם. שב' שושבינים מוליכים אותו אחד מימין וא' משמאל. כדאיתא בב\"ר פרק שבעה אמר רבי יהוד' בר סימן מיכאל וגבריאל היו שושבינין של אדם הראשון. וטעם. שהשני שושבינים כ\"א יש לו נר אחד בידו. כי לאשה יש לה רנ\"ב אברים ולאיש רמ\"ח ובדיבוק איש ואשה הם ת\"ק ב\"פ נר לכן נושאין שתי נרות לפניהם לרמוז לזיווג איש ואשה. ועוד שני פעמים נר בגימ' \"פרו \"ורבו הוא סימן שיהיה פרין ורבין. מטה משה ח\"ג:" + ], + [ + "טעם. שהולכים אל החופה בנרות דולקות ולפידים. רמז למתן תורה שנאמר ויהי קולות וברקים ולפידים נקוט האי כללא בידך כל המנהגים של החתן והכלה אנו למדים ממתן תורה שה' הי' מראה עצמו לישראל כחתן נגד כלה.*כתב מהרי\"ל אם יש ציוה שלא לנגן בכלי שיר לא יעשו הנשואין בלי כלי זמר דהוא עיקר שמחת חתן וכלה ואם א\"א במקומן ילכו למקום אחר ע\"ש. ועי' אלי' רבה סי' של\"ח ס\"ק ד' וז\"ל וראיתי בתשובת רדב\"ז סי' קל\"ב דאפשר זה דוקא בארצותם הוא אבל בארצותינו יש שמחה בבשר ויין ושיר בפה לשורר ולשבח הש\"י בשירות וקרובת שתיקנו ראשוני' ע\"ש: תשב\"ץ אות תס\"ז:", + "קונטרס אחרון
בנרות דולקות ולפידים. השושבינים מוליכין את החתן תחת חופה. ומעמידים אותו פניו למזרח והחזן מנגן כמנהג המקום*מי אדיר על הכל. מי ברוך על הכל. מי גדול על הכל. מי דגול על הכל. הוא יברך את החתן ואת הכלה: והשושבינות מוליכות את הכלה. והשושבינים ואנשים חשובים הולכים לקראתה. וכשמתקרבים אליה חוזרים לאחוריהם לחופה. והשושבינות מביאין את הכלה ומסבבין עמה ז\"פ את החתן. ויש מקומות שמסבבין עמה את החתן רק ג\"פ. והחזן מנגן ג\"כ כפי המנהג*בסידור הרב כתב שהמנהג שהחזן או השמש מזמר מי בן שיח שושן חוחים הוא יברך את החתן ואת הכלה. והוא עפ\"י המדרש שיר השירים פ\"ב ע\"פ כשושנה בין החוחים. נוהג שבעולם עשרה בני אדם נכנסין לבית המשתה ואין א' מהם יודע לברך כו' ובא א' מהם ופתח פיו לברך ברכת חתנים למה הוא דומה לשושנה בין החוחים. וזה שאומר החזן או השמש מי שמבין לברך ברכת חתנים שהוא נקרא שושנה יברך את החתן ואת הכלה ע\"ש: ומעמידין את הכלה לימין החתן. והמברך מצדד א\"ע ופניו למזרח (קיצור ש\"ע סי' קמ\"ז) וע\"ל בהשמטה לסעי' תתקס\"ג:" + ], + [ + "טעם. שהשושבינים מסבבין את הכלה סביב החתן. משום שחתן דומה למלך מה מלך חיילין מקיפים אותו אף חתן שושבינים מקיפין אותו מה מלך שולחין לו מנות אף חתן שולחין לו מנות. וטעם ג\"פ. נגד כי יקח איש אשה ובא אליה ושנאה. וכי יקח איש אשה ובעלה. וכי יקח איש אשה חדשה. רמז ג' מסירות ע\"כ מוסרין לו הכלה ג' פעמים. שם:" + ], + [ + "טעם. שברכת נישואין צריך י'. דכתיב (רות ד') ויקח בועז י' אנשים וגו' וארז\"ל שקבצן כדי לברך ברכת חתנים בי'.*בספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סימן של\"ט כתב בשם שו\"ת מוהרמ\"א ז\"ל סי' קכ\"ה שאין נכון שתהי' הכניסה ביום א' בשבת. שלא להיות כחוקות העכו\"ם: כתובות דף ז' ע\"ב:" + ], + [ + "טעם. שמשימין על החתן והכלה הטלית. משום שנאמר ופרשת כנפיך על אמתך. כל בו:", + "עוד טעם. לפי שברוב אסיפת העם אשר הוא שם יראה כמקדש אשה בשוק ורב מנגיד אמאן דמקדש בשוקא משום פריצותא לכן מכסין אותן לקדש בצניעות. ספר המנהיג. ועי' תולעת יעקב שצריך לעשות החופה מכלים יקרים. ועיין מטה משה ח\"ג שכל המנהגים של חתן וכלה אנו למדין ממתן תורה שלשם הי' מראה עצמו כחתן נגד כלה שהם ישראל ולכך מכניסין אותה תחת החופה כויתיצבו תחת ההר ע\"ש*בספר אורח לחיים כתב בשם הרב הצדיק הקדוש מוהר\"ר אברהם בהרב המאוה\"ג אור ישראל וקדושו מוהר\"ר דוב בער זללה\"ה וירד ד' על הר סיני. על וירד הוא דרגא תביר. ע\"ד שאמרו חז\"ל נחות דרגא ונסיב איתתא. שבשעת מ\"ת שהי' בחי' הנשואין של הבורא ית\"ש עם עמו ישראל קדושים כדחז\"ל ביום חתונתו זה מ\"ת הי' השי\"ת ב\"ה כביכול מצמצם עצמו לירד על הר סיני ולתת לעמו תורה ומצות. בבחי' נחות דרגא ונסיב איתתא. שאין לך נחות דרגא גדול מזה. שהבורא ית' הא\"ס יצמצם עוצם אלהותו הבלתי מושג להתראות עמנו פנים א\"פ כביכול כמ\"ש פנים בפנים דיבר ד' עמכם: .", + "וטעם. שמעמידין הכלה לימין החתן. משום דכתיב נצב\"ה שג\"ל לימינ\"ך ס\"ת כלה. כנסת הגדולה סימן ס\"א סעיף ג'. ", + "וטעם. שנוהגין לעשות החופה תחת השמים. לס\"ט שיהי' זרעם ככוכבי השמים לרוב. שם סעיף ב':", + "קונטרס אחרון
לימין החתן. ועי' בספר שדי חמד מערכת חתן וכלה שהרב יד אהרן כתב בשם האריז\"ל שזהו קודם החרבן אבל בזמננו זה צריך להעמיד החתן בימין הכלה על דרך השיב אחור ימינו עכ\"ל וכתב שם ע\"כ אין למחות ביד הנוהגים כן וזאת היתה לי שלא להקפיד ולדקדק על ימין שהוא שמאל עד ישקיף ה' השקפה לטובה וירם ימינו:
עוד כתב שם אות ג' בשם הרב שבט מוסר בליקוטים שאחר הדרושים שמעתי ממהר\"ן רוזליו שאמרו בחלום שהשותה טיטון תחת אפריון של חתן וכלה דלעוה\"ב נענש בסימוי עינים רמז לדבר עשן בחופה למה. כלומר אין ראוי לעשן שם עשן. וע\"ל בהשמטה לסעי' תתרמ\"ז בד\"ה בס' תפארת ישראל:", + "ככוכבי השמים לרוב. ועיקר החופה הוא מה שאחר הקידושין מוליכין את החתן והכלה לחדר מיוחד ואוכלים שם יחד במקום צנוע. ויש למנוע שלא יכנס שום אדם שם כדי שיהי' יחוד גמור. וצריך ליחד להחתן אותו החדר והוי כהכניסה לביתו. אך אם היא נדה אז צריכין שיהיו בני אדם נכנסים ויוצאין שם דאל\"כ אסורין ביחוד. עי' דרו\"פ סי' ס\"א ודה\"ח ועי' קיצור ש\"ע סי' קמ\"ח:
והנה חדשות מקרוב באו אפי' באיזה בתי היראים לערוך ביום החופה בחדר מיוחד שלחן (סאלווירטער טיש) ועליו כל מיני מתיקה ומשקאות ומיני פירות ותיכף אחר החופה הולכים שמה הקרואים וחוטפים ודורסים ואוכלים כחיות השדה וכל הקודם זכה עד שבזמן מה השלחן פנוי מכל. ואוכלים מעומד היפך מה שאמז\"ל (מס' ד\"א) לא יאכל מעומד ולא ישתה מעומד. והרבה מהם אוכלים בלא ברכה כי הרגע יקר אצלם כי בתוך כך יכול לחטוף ולאכול. וגם מברכה אחרונה ימנע עצמו כי אם לא בירך בתחלה האיך יברך לאחריו. ע\"כ כל מי שיראה ה' נוגע בלבו ירחיק מזה. וכבר אמר הגאון הקדוש בעל החת\"ס ז\"ל החדש אסור מן התורה כי הי' שונא חדשות מעולם:" + ], + [ + "טעם. מה שפורסין צניף על ראש חתן וכלה בשעת הברכה. לפי שגם זה נקרא כניסת חופה כי חופה לשון כסוי.*ועי' כנסת הגדולה סימן ס\"א סעיף א' דאפשר שתמורה מה שאנו נוהגין עכשיו לשים טלית על ראשיהם היו נוהגין בזמנם לשים סודר או צעיף על ראשיהם עי\"ש. ומה שאומר החתן הרי את מקודשת לי כדת משה וישראל. לפי שמצינו בהרבה מקומות שאירס הקב\"ה לישראל בתור' וכל אותן אירוסין ונישואין וכתובה אנו עושים והיכא נקראת התור' אירוסין דכתיב תורה צוה לנו משה מורשה וארז\"ל א\"ת מורשה אלא מאורשה הרי התור' הושוות בהרבה מקומות לכלה לכך מתחיל החתן בה' הרי את מקודשת כנגד ה' חומשי תור' כו'. ולפי שהתור' מתחלת בב' לפיכך הכתובה מתחלת בב'. וכמו שהיו במתן תורה ז' קולות דכתיב הבו לה' וגו' קול ה' על המים וגו' כנגדן תקנו ז' ברכות. וכמו שיש בעשרת הדברות י\"ד אזכרות כך יש בשבע ברכות. וכמו שהיו נ' ימים מיציאת מצרים עד מתן תורה כך נתן הקב\"ה נ' שער בינה וכמו כן הכתוב' נ' שקלים דכתיב כסף ישקול כמוהר הבתולות ואמרו רבותינו זה נ' שקלים. וכמו שהתענו בו ישראל כמו כן החתן מתענה ובמתן תורה היו נשואין דכתיב אהבת כלולותיך. עשרה פעמים נקראו ישראל כלה לפני המקום ז' פעמים בשיר השירים ושלש' פעמים בס\"א כנגד עשרת הדברות וכנגדן מקבצן עשרה לברכת חתנים שנאמר ויקח בועז עשרה אנשים. וכמו שנאמר ויכתבם על שתי לוחות אבנים ויתנם בידו כך החתן חותם ונותן הכתוב' מידו כו'. תשב\"ץ: תשב\"ץ:", + "קונטרס אחרון
ונותן הכתובה מידו ובשו\"ת מהר\"י מברונ\"א סי' פ\"א כתב וז\"ל פ\"א כתבו בכתובה בששי בשבת בחמשה יום לחודש פלוני ורצה ר' אליהו לפסלה ונ\"ב דאין כאן בית מיחוש אע\"ג דה\"ל למכתב ימים. דמוכח דר\"ל ה' ימים לחודש פ' כו' ע\"ש:*ועי' טור אה\"ע סי' קכ\"ו שביום ר\"ח יכתוב ביום אחד לחודש פלוני בשני יכתוב בשני ימים. בשלשה. בארבעה. כולן לשון זכר בה\"א לבסוף. וכן אחת עשרה שתים עשרה עד עשרים. ומשם ואילך באחד ועשרים. בשנים ועשרים בשלשה ועשרים וכן כולם. ובחשבון הב' יכתוב לשון נקבה כגון בשנת חמשת אלפים וששים ואחד. וששים ושתים. ושלש. וארבע כולם בלא ה\"א לבסוף. וביום ראשון של חדש אייר יכתוב ביום ל' לחדש שהוא ר\"ח אייר. וכן בכל ראשי חדשים שהם ב' ימים. וביום שני של ראש חדש יכתוב באחד לחדש פלוני כי חשבונו מיום השני ע\"ש:
והנה זה רבות בשנים רבו המכשלה בכתובות הנדפסות רק עבור בתולות הנשאת ובנשואת אלמנה או גרושה מוחקין וכותבין ומשיירין. במקום שצריך לכתוב ארמלתא או מחרכתא כתיב בתולתא. ובמקום שצריך לכתוב מתרכתיפי או אלמנתיכי כתיב בתוליכי. ובמקום שצריך לכתוב מאה כתיב מאתים וכדומה*ובשאילת יעב\"ץ ח\"ב ס\"ס קי\"ג כתב דבכתובו' שיש חסרו' ויתרו' מורה על קלות הדעת קצת. ובספר נחלה לישראל הלכה נ\"ה כתב בשם הרב הה\"ג מהרש\"ק מבראד ז\"ל בכתובו' אלמנה שהיתה כתובה כדינא ואח\"כ בא אחד והגיה בשורו' וכתב נוסח השייך לבתולה דהכניסה מאה זקוקים כסף וכו' והוסיף לה מדילי' עוד מאה זקוקים וכו'. הנה הכתובה ודאי פסולה וכדת מה לעשו' נראה דיכתבו לה כתובה דאירכסא כמו כתובה שנאבדה כמבואר בספר נחלת שבעה ויקרעו כתובה זו: ובזה ודאי הכחובה פסולה. והרבה פעמים ראיתי כזה ופיגול הוא לא ירצה:
את זה ראיתי ונתון אל לבי לעורר לב חכמי הדור אשר בידם למחות ולגזור על המדפיסים להסיר המכשלה הזאת ולהדפיס עבור כל א' וא' הכתובה כמו שצריך להיות. או שידפיסו ג\"כ כתובות וישאר מקום פנוי (ולבתולה) יכתוב בתולתא. (בגרושה) מתרכתא. (לאלמנה) ארמלתא כו'. (לבתולה) מהר בתוליכי כסף זוזי מאתן דחזי ליכי מדאורייתא. (בגרושה) מהר מתרכתיכי. (לאלמנה) ארמלתיכי כסף זוזי מאה דחזי ליכי מדרבנן. אם יש לה אב יכתוב דהנעלת ליה מבי אביה. (ואם היא יתומה או שהכניסה הנדוניא משלה) יכתוב מבי נשא*טעם שקורין ז\"ל בית אביה של אשה בי נשא. ר\"ל בית השכחה על שם הכתוב ע\"כ יעזוב איש את אביו ואת אמו ודבק באשתו וכן האשה בבעלה. רבינו בחיי מקץ:
אלמנה שנשאת לשני ונתגרשה או גרושה שנשאת לשני ונתאלמנה כשנשאת לשלישי כותבין מתרכתא. משום כהנים. ב\"י סי' ס\"ו: וכו' חתן דנן (לבתולה) במאה זקוקים כו' והוסיף לה כו' עוד מאה זקוקים כו' סך הכל מאתים זקוקים כסף צרוף. (ובגרושה או אלמנה) יכתוב בחמשים זקוקים כו' והוסיף לה כו' עוד חמשים זקוקים כו' סך הכל מאה זקוקים כסף צרוף כו' חתן דנן למרת פב\"פ (לבתולה) בתולתא דא (לגרושה) מתרכתא דא (לאלמנה) ארמלתא דא. וצריכים לקבל קנין מן החתן בפני שני עדים על הכתובה ועל התוספת כתובה ואחר קבלת קנין יכתוב אחרי תיבות ודלא כטופסי דשטרי תיבת וקנינא. ובזה ישא ברכה מאת ה' אשר הרים מכשול מדרך העם:" + ], + [ + "טעם. שנקראת החופה הלולא. על שם שמביאין החתן והכלה. בהלולי'. כל בו:" + ], + [ + "טעם. למנהג שאין מתכסין בטלית רק אחר החתונה. יש סמך במדרש למה נסמכה פרשת ציצית לנשואי אשה דכתיב גדילים תעשה לך וסמיך לי' כי יקח איש אשה לומר לך חייב בציצית. ספר המנהיג." + ], + [ + "עוד טעם. לרמז לו כי עד הנה לא הי' לו אור מקיף ועתה כי זכה לאשה יהיה לו אור מקיף כידוע מכתבי האר\"י. ומטעם זה נוהגין לעשות הקפות עם הכלה סביב החתן תחת החופה. ומזה תראה שכל מנהגי ישראל על שרשי האמת נטועי' יסודתם בהררי קודש. קרבן עני פרשת תצא:" + ], + [ + "טעם. שלוקחין שני כוסות. אחד לברכת אירוסין ואחד לברכת נשואין. משום דבב' מקומות נתקנו דתניא ברכות דף ז' ע\"ב מברכין ברכת אירוסין בבית האירוסין. וברכת חתנים בבית חתנים כו' וכיון שנתקנו בשני מקומות א\"א להיותם בכוס אחד. תוס' פסחים דף ק\"ב ע\"ב בד\"ה שאין:", + "קונטרס אחרון
דבב' מקומות נתקנו. בספר האורה ח\"ש סי' י' כתב אף על פי שבכוס שני של נשואין יכול לפטור עצמו בברכה אחת של בורא פרי הגפן מכוס ראשון של אירוסין. כמו השותה בסעודה שאפי' שותה עשרה כוסות אינו מברך אלא בכוס ראשון. לפי שברכת אירוסין לחוד וברכת נשואין לחוד. ובנשואין הוא דתקינו רבנן שבע ברכות ובלא ברכת פרי הגפן אינן אלא שש. שמנהג זה שנהגו לעשות אירוסין ונשואין ביום א'. לפי שאינם רוצים לעשות סעודה לאירוסין והא גנאי לחתן ולקרוביו אם לא ירבו בסעודה כל היום. ולפיכך יש בני אדם שעושין אירוסין ונשואין ביחד. ונפטר בסעודה אחת. וע\"כ אחר ששתה המברך בכוס ראשון דאירוסין צריך לברך אחריו על הגפן ועל פרי הגפן. אלא מפני טורח ותמיהות בני אדם הם נמנעין מלעשות כן:" + ], + [ + "עוד טעם. לפי שאין עושין מצות חבילות חבילות ואין לדמות זה ליקנה\"ז משום דקדושא והבדלתא חדא מילתא היא. מטה משה ח\"ג אות ט': " + ], + [ + "טעם. שנהגו לשבר כוס של אירוסין ולא של נישואין. משום דכוס של נשואין אתא לגמר הזיווג לכן אין סברא לשבר אותו שמורה ח\"ו שבירת הענין.*כתב המ\"ז או\"ח סי' תק\"ס סק\"ד ראיתי המנהג שלוקחין כוס זכוכית לאירוסין ומ\"מ יראה שאין שוברין אותו אחר נישואין כ\"א זכוכית אחר שוברין אחר ז' ברכות. (וזהו כשברכת אירוסין ונשואין אינם סמוכות אבל כשהן סמוכות טוב לשבר כוס של אירוסין. כנה\"ג.) ויראה לשבור תחת החופה כוס שלם ואין משום בל תשחית כיון שעושין לרמז מוסר למען יתנו לב דבמתן תור' הי' קידושין וראוי הי' לנישואין ובחטא עגל ושבירת הלוחות נתבטלו הקידושין וכן אחר חורבן בית ראשון ושני ולע\"ל יחזור הקב\"ה ויקדש קידושין מחדש כדכתיב וארשתיך לי בצדק כו' אלמא יהי' קידושין חדשים ונישואין. וזה שאנו מרמזין בשבירת הכוס כי הקידושין הראשונים נתבטלו אבל קידושין שניים יהי' קיימים עם נישואין. משא\"כ בתנאים שעושין להבהל ולמעט השמח' ראוי ליקח קדיר' שבורה חרס מחרסי האדמה לשבור עכ\"ל ע\"ש:
ובספר ליקוטי מהר\"ן כתב דבזה שמשברין כלי חרס בשעת השידוך מרמזין להאדם ומזכירין אותו שיש גיהנם למען יזכור בזה ולא יהי' כרוך אחר תאוותו ויקדש עצמו בזווגו כראוי גם מרמזין לו שבאם היא אשה רעה אל יבגוד בה ולא יגרשנה כי על ידה אינה רואה פני גיהנם כי צריך ליזהר מאד שלא יגרש את אשתו.
ובספר תולדות אהרן בליקוטים כתב בשם הבעש\"ט זי\"ע. הטעם. למה בשעת שידוכין שוברים כלי חרס ובשעת נישואין כלי זכוכית כי אי אפשר לקרוע התנאים כשם שכלי חרס אחר שנשבר אין לו תקנה אך לאחר הנישואין יכול לפוטרה ע\"י גט דוגמת כלי זכוכית שאע\"פ שנשבר יש לו תקנה: חופת חתנים בשם הר\"מ מינץ:" + ], + [ + "טעם. שמברכין שבע ברכות אלו. כנגד שבע חופות שעשה הקב\"ה לאדם הראשון בגן עדן. כל בו:" + ], + [ + "טעם. שמברכין ברכת אירוסין. מפני שהוא כמו ברכת הנהנין שמברכים על כל דבר הנאה שבא לידו קודם שנהנה כן מברכין תחלה על ברכת הנהנין על האשה שנתארסה לו ועכשיו נהגו שאינו מברך המקדש עצמו אלא אחר מברך. כדי שלא לבייש את מי שאינו יודע לברך ומאי מברך אקב\"ו על העריות וכו'.*והרשב\"ץ כתב שהמברך אינו חייב לטעום ולכן נהגו להטעים להחתן ולכלה כוס של ברכת אירוסין כיון שהמצו' נעשית בשבילן הם ראויים להטעים הכוס יותר מאחרים. וע\"כ נהגו שאומרים להחתן והכלה אחר ברכת אירוסין שישתו בלא ברכה כיון שהמצוה נעשית בשבילן כי הוא הי' צריך לברך ברכ' זו. ועי' מחצית השקל סימן ק\"צ ס\"ק ד' דאינו יוצא אלא כששותה רביעית ע\"ש:
והכנה\"ג כתב ולא ראיתי בזמנינו זה נזהרין בכך אלא כל שטועמין טעימה אחת די. ועי'. רוקח אות שנ\"א ואות שנ\"ב דכוס של אירוסין ושל נשואין שותה המברך והחתן והכלה. וע\"ל סעי' תתקצ\"א:
ועי' פתחי תשוב' א\"ע סי' ל\"ד סק\"ה דכתב וז\"ל עיין בספר פני יהושע בק\"א למס' כתובות סי' כ\"ב שתמה מאד על מה שנהגו דאחר מברך ברכת היין על הכוס והחתן והכלה שותין ממנו דהאיך מברך בפה\"ג כיון דאין המברך שותה ממנו והאיך יוצאין החתן והכלה בברכתו של המברך כיון שאין הכוס מעכב לאו דבר שבחובה נינהו ואיך מוציא חבירו דהא ה\"ל ברכת הנהנין בשלמא ברכת נשואין אפשר כיון דטעון כוס הדר ה\"ל דבר שבחובה משא\"כ ברכת אירוסין ואפשר כיון דמ\"מ עיקר היין לאו ליהנות מכוין חשיב שפיר כברכת המצות והניח בצ\"ע ע\"ש: חופת חתנים: " + ], + [ + "טעם. דאין מברכין שהחיינו על קדושי האשה*ובהלכות קטנות ח\"א סי' ז' כתב וז\"ל נמצא בכתבי הר\"י בוטון ז\"ל שהנושא אשה יכול לומר שהחיינו. וכששאלו את פי הרב אור שרגא ז\"ל אמר הי\"ל לשאול אם יאמר דיין האמת. וע\"ש ח\"ש סי' ט'. ועי' מ\"א סי' רכ\"ב: משום דאין מברכין זמן אלא על מצוה שעשייתה הוא גמר מלאכתה ונשלמה המצוה כנטילת לולב וכו' אבל הכא עיקר המצוה הוא פריה ורביה. חופת חתנים ועי' ליקוטים סעי' ק\"ו:" + ], + [ + "טעם. שאין מקדשין בטבעת שיש בה אבן. מפני שאפשר שסמכה דעתה על האבן שתשוה יותר משהיא סבורה והוו להו קדושין בטעות ואינה מקודשת. אבודרהם. ועי' תוס' קדושין דף ח' ע\"ב ד\"ה והלכתא:" + ], + [ + "טעם. שנוהגין להשים הטבעת באצבע הסמוך לאגודל. דידוע הרמז האמור על מזמור השמים מספרים דנזכר בו. והוא כחתן יוצא מחופתו. דכשתתחיל למנות התיבות באצבעות ידך מפסוק תורת ה' תמימה וגו' בכל פעם יבא תיבת שמו ית' באצבע ולבסוף הנחמדים מזהב תיבת מזהב נופלת על האצבע לרמוז דכבר קדשוהו שמים ליתן בו טבעת הקדושין. חופת חתנים:" + ], + [ + "טעם. ששוברין כלי זכוכית בנישואין. לפי שנאמר עבדו את ה' ביראה וגילו ברעדה. במקום גילה שם תהא רעדה. רקח סי' שנ\"ג. ונוהג החתן לשבר הכוס כי הא דתבר זוגיתא חוורתא על שם גילו ברעדה. שם סי' שנ\"ה. ועיין תוס' ברכות דף ל\"א ע\"א בד\"ה אייתי כסא:", + "קונטרס אחרון
וגילו ברעדה. בספר תוי\"י פי' בשם המנוח החסיד מוהר\"י פיסטנר מה שאמז\"ל לישרי לן מר. ר\"ל דבר מר כדי שיהי' גילה ברעדה. והשיב ווי לן דמיתנן. ובספר קרית ספר הנדפס מחדש לבעל הרוקח נמוקי אסתר כ' שע\"כ כתיב וששן חסר ו' כי אין שמחה שלימה לישראל בעוה\"ז:", + "שם תהא רעדה. בספר דברי אמת (חקת) פי' במקום גילה שם תהא רעדה. במקום הוא השי\"ת. גילה כשישראל שמחים עם הבורא ב\"ה נופל פחד על שונאי ישראל. וזה במקום ב\"ה גילה. שם היא הסט\"א רעדה. כי כשזה קם כו':
ובשל\"ה שופטים כתב בשם הרקאנט\"י דע\"כ תקנו לשבור הכוס בשעת החופה כדי לתת למדת הדין חלקו כי מי שעולה למעלה ולגדולה אז מתגרה בו השטן ועולה ומקטרג. וזה מאמר רבותינו ז\"ל ליכא כתובה דלא רמי בה תיגרא ועל ידי כן ועולתה קפצה פיה:
ובספר אור החכמה (דרוש על אדר) כתב עז\"ה דלכך נוהגים לשבור כוס בחופה. להראות שלא יהא שולט עין הרע מאחר שאנו רוצין שיהא שורה המזג טוב שבא מחכמתו ית' בחתן וכלה. רק מחמת רבוי עם שיש בחופה אולי יש עין הרע ע\"כ שוברים הכוס שישלט עין הרע על הכוס והוא חלק לס\"א שרוצה תמיד בחורבן ופירוד:" + ], + [ + "עוד טעם. זכוכית נק' בלה\"ק צנצנת בגימ' ה' פעמים קול. ה' קולות שמקיימין בשמחת חתן וזוכין לה' קולות של תורה.*ובספר אגרא דכלה (בשלח) כ' דצנצנת בגימ' חמשה פעמים קול שבירך בהם הקב\"ה את ישראל בעת החיתון במ\"ת ואז כביכול נתחייב החתן לזונה ולפרנסה. ומזאת נתהווה מנהג ישראל לשבור צנצנת בשעת החופה לזכר החרבן שהיתה אז פרנסתינו מידו הפתוחה בלי שום מונע וכהיום בעוה\"ר הצטמצם: מגיד תעלומה:" + ], + [ + "טעם. שבברכת נשואין בברכה ראשונה חותם משמח חתן וכלה. ובברכה אחרונה חותם משמח חתן עם הכלה. מפני שברכה ראשונה הוא דרך בקשה וצריך לבקש רחמים על שניהם ואם הי' חותם משמח חתן עם הכלה לא הי' במשמע שמחה אלא לחתן בלבד שישמח בכלה אבל אינו משמע לשמח הכלה עם החתן אבל בברכה השני' שהוא דרך שבח והודאה על שמחת הזיווג חותם משמח חתן עם הכלה שמשמע החתן לבדו שישמח על עסקי הכלה שכן כתיב ומשוש חתן על כלה. אבודרהם. ועי' רש\"י כתובות דף ח' ע\"א:" + ], + [ + "טעם. שהחתן מיסב בראש. שנאמר (ישעי' ס\"א) כחתן יכהן פאר מה כהן בראש אף חתן בראש וכהן גופי' מנלן כו'.*ובפרקי דר\"א פ' י\"ז כתב חתן דומה למלך מה המלך לובש בגדי כבוד כך החתן לובש בגדי כבוד כל שבעת ימי המשתה כו' ע\"ש. ובספר התשב\"ץ כתב מה מלך שולחין לו מנות. אף חתן שולחין לו מנות. ואינו צריך לעמוד מפני תלמיד חכם ולא מפני נשיא כו' ע\"ש: מ\"ק דף כ\"ח ע\"ב: " + ], + [ + "טעם שאבי הכלה עושה סעודת הנשואין ולא אבי החתן. משום דאיתא בגמ' ברכות דף ו' ע\"ב כל הנהנה מסעודת חתן ואינו משמחו עובר בחמשה קולות וע\"כ עושה אבי הכלה הסעודה ואינו נקרא עוד סעודת חתן וע\"כ לא יהי' בני אדם נכשלים באיסור זה. וזה ג\"כ הטעם מנהג ישראל ליתן דורון דרשה לפי שאין כל אדם יכול לקיים זה ולכך משמחים אותם במתנות. קרבן עני.", + "קונטרס אחרון
ואינו משמחו. מצוה גדולה לשמח חתן וכלה ולרקד בפניה*וראיתי בס' א' לדקדק למה יש חיוב כ\"כ לשמת את החתן מה חסר לו לוקח אשה חדשה ויש לו נדן חדש ובגדים טובים ויושב כמלך בגדוד ועכ\"ז אמרו דמי שאינו משמחו עובר בה' קולות והמשמחו זוכה לתורה שניתנה בה' קולות. משום דכתיב דור הולך ודור בא ועד החתונה הוא מבחי' דור בא ואחר כך מתחיל להיות בבחי' דור הולך וע\"כ יוכל להיות עצב עבור זה. ע\"כ יש מצוה לשמחו:
ובספר ארחות חיים סי' ל\"ת אות ו' כתב בשם מק\"מ שבספר דע\"ק סק\"ח וז\"ל עתה נהגו כשמסובין בסעודת החופה הגם שהחתן עמהם כשהאיר השחר והגיע זמן ק\"ש מפסיקין ומניחין תפילין אף החתן וקורין ומתפללין. ומ\"מ בלילי קיץ שלפעמים ואין מספיקין לגמור סעודתן בטרם זמן ק\"ש יש להקל בסעודת החופה והחתן עמהם דהוי סעודות מצוה ועוסקין במצוה שלא להפסיק. ועי' בברכ\"י ופרמ\"ג וש\"ע הרב סעי' ו' עכ\"ל ועי' מ\"א שס סק\"ז:
ובספר זכרון טוב כתב וז\"ל בסעוד' הסיבה של הגדה לפסח תרכ\"ז נמשכה סעודתו עם האורחים עד כמה שעו' על היום בבוקר. וסיפר מרן כמדומה בשם אביו הג' מוהר\"מ זללה\"ה מנעסכאיז שאמר פעם א' בסעוד' הלילה שנמשכה עד הבוקר. ואמר הנה אני לא נכנסתי בגבול היום. אבל אנחנו ישבנו בזמן ההיתר. והיום נכנס בגבולינו. ואין לנו להידחות מפניו ע\"כ. וכתב שם זכורני שהי' מרן בסעודת נשואין ממשפחתו בעיר קאמין. ונמשכה הסעודה בקיץ לערך שני שעות ומחצה אחר חצות ולא רצה מרן זלה\"ה לטעום כזית לברך עליו. ונתן לי הכזית לטעום שהייתי ג\"כ עומד בתוך הסעודה. והוא בירך ברהמ\"ז על סמך זה אח\"כ עייננו והי' הכל ע\"פ הפוסקים:
ובספר דעת משה (נח) פי' בשם האלשי\"ך הפסוק טוב ללכת אל בית האבל מלכת אל בית המשתה. כי בבית המשתה נמי שייך הזכרת יום המיתה. כי צריך להבין למה צוה הקב\"ה על פרי' ורבי' לדורות אחר שנתרבה העולם רק הטעם הוא מפני שדרך בני אדם למות לכך הוצרך לצוות על פרי' ורבי'. וא\"כ היה יכול האדם לזכור יום המיתה בבית המשתה. בזוכרו שמצות נשואין הוא מחמת שסוף האדם למות. לזה אמר הכתוב אעפ\"כ טוב ללכת כו' כי שמא בבית המשתה לא יתן אל לבו למה עושין בית המשתה ובבית האבל בודאי יזכור יום המיתה: טור סי' ס\"ה. ובספר שדי חמד מערכת חתן וכלה דף י\"ג כתב בשם הרב תורת חיים מס' ע\"ז דף י\"ז דאסור ללכת במחול עם הכלה בשבעת ימי המשתה אפי' אינו אוחז בידה ממש אלא בהפסק מטפחת כדרך שנוהגין מקצת ת\"ח שבדור הזה אפ\"ה לא שפיר עבדי כדמשמע בגמרא דשום קריבה בעלמא אסור ואין לחלק בין כלה לאחרת דליכא האידנא מאן דמצי למימר דדמיא עליה ככשורה ולא אמרו חכמים אלא כיצד מרקדין לפני הכלה ולא עם הכלה וכה\"ג פסק ש\"ס בפ\"ב דכתובות דאסור להסתכל בפני הכלה כל שבעה כמו שאסור להסתכל באשה אחרת ע\"ש:" + ], + [ + "טעם. למנהג כשעושין סעודת מצוה עושה הש\"ץ מי שבירך לכל המסובין ונודרים נדרים ונדבות לת\"ת ולשמשים ולחזן. משום דאיתא במדרש רבה בשעה שעשה אברהם אבינו הסעודה ביום הגמל את יצחק קטרג השטן על שלא נדר קרבן תודה לאלהיו וע\"כ נשתלשל נסיון העקידה וע\"כ נודרים נדבות לצדקה שלא יהי' קטרוג:" + ], + [ + "טעם. שנותנין המתנות מהדרשה גישאנק אל הכלה. בכדי להראות לה שהיא תהיה עקרת הבית ואשת חיל ותחת ידה תהי' כל עניני הבית בכדי שבעלה יוכל לעסוק בתורה:" + ], + [ + "עוד טעם. המנהג שמוסרין המתנות מהדרשה גישאנק להכלה. יש לזה יסוד בזוה\"ק אמור בד\"ה וביום הבכורים דצ\"ו ע\"ב וע\"ד כנ\"י איקרי כלה כלולה ככלה דכולהו מזמנין לה מאנין וחולקין ותכשיטין כו' ע\"ש:" + ], + [ + "עוד טעם. משום שאסור לקבל שכר הדרשה משום דנקרא משתמש בתגא ע\"כ תקבל היא המתנות ואין לבעלה חלק בהם:" + ], + [ + "טעם. שלוקחין שני כוסות. באחת מברכין ברכת המזון ובשני מברכין ברכת חתנים.*מביאין כוס ומברכין עליו ברכת המזון ולאחר שסיים ברכת המזון מניחו לפניו ומביאין לו כוס אחר ואומר עליו ו' ברכות ומניחו ונוטל הכוס שבירך עליו ברכת המזון ואומר עליו בורא פרי הגפן. טור סימן ס\"ב. ואם א' מברך ברהמ\"ז על הכוס וא' אומר על הכוס השני ו'. ברכות אותו שבירך ברכת המזון על הכוס הוא יברך עליו בפה\"ג ואח\"כ שופכין מהכוסות מזה אל זה ומערבים אותם ומא' שותין החתן והכלה ומהב' שותין שאר המסובין. ולא יפה עושין שזה שמברך על הכוס הב' ו' ברכות מברך עליו ג\"כ בפה\"ג כי זה שייך רק לאותו שבירך ברהמ\"ז. ועי' ב\"י שם. מפני שאין עושין ב' קדושות על כוס אחד. תוס' פסחים דף ק\"ב ע\"ב בד\"ה שאין:" + ], + [ + "טעם. שנהגו לומר דוי הסר בסעודות נשואין. לפי שגזרו שלא לנגן בכלי שיר וכל מיני זמר וכל משמיע קול של שיר לשמח בהם ואסור לשמעם מפני החורבן ואפי' שירה בפה על היין אסורה שנאמר בשיר לא ישתו יין כדאי' בש\"ע א\"ח סי' תק\"ס אכן לצורך חתן וכלה שרי כדאיתא שם בהגהות מהרמא\"י. ע\"כ אחר שאכלו ושתו ושמחו בכל מיני שמחות מזכירין חורבן בהמ\"ק ואומרים דוי הסר ר\"ל אותו דוי שנאמר אצל חורבן בהמ\"ק על זה הי' דוה לבנו (איכה ה') וכן ולבי דוי (שם א') הסר ממנו וגם אותו חרון שנא' אצל חורבן בהמ\"ק כלה ד' את חמתו שפך חרון אפו ויצת אש בציון וגו' (שם ד') אותו חרון הסר ממנו. מטה יהודא:" + ], + [ + "טעם. שתקנו לומר שהשמחה במעונו. מפני שמצוה ראשונה של נשואין נעשית על ידי הקב\"ה בענין אדם וחוה וכדאמרינן בהגדה שהיה הקב\"ה כשושבין והמלאכים מרקדין ומזמרין לפניו ולפי שמצוה זו נעשית תחלה על ידו אנו מברכין כן. אבודרהם:" + ], + [ + "טעם. שתקנו לומר שהשמחה במעונו ולא במכונו או בזבולו. משום דאמרינן בחגיגה בפרק אין דורשין. ז' רקיעים הם. וילון. רקיע. שחקים. זבול. מעון. מכון. ערבות. ומפרש שם מעון שבו כתות של מלאכי השרת אומרות שירה לפני המקום והשירה הוא השמחה לפני המקום לפיכך אומרים שהשמחה במעונו. שם:" + ], + [ + "טעם. דמברכין אחר ברכת המזון תחלה שש ברכות ואח\"ז בורא פרי הגפן ה\"ל להקדים עכ\"פ בורא פרי הגפן לשש ברכות כמו בקידוש. משום שלא יהא נראה דמברכים בורא פרי הגפן לצורך ברכת המזון ולא משום ז' ברכות לכך מאחרים בורא פרי הגפן. מחצית השקל סי' ק\"ץ ס\"ק א' בשם ב\"ש:", + "קונטרס אחרון
מאחרים בפה\"ג. אם חל פסח בז' ימי המשתה שצריך לברך ז' ברכות דחתן על ב' כוסות. כמו שכתב באו\"ח כיצד יעשה שלא יהא כמוסיף על הכוסות. יברך ברהמ\"ז על כוס שלישי שלו ויצא בכוס. ועל כוס שלישי דחתן יברך שבע ברכות. ובורא פה\"ג יחזור ויברך על כוס שלו. והחתן ישתה מכוס שלישי ויוצא. מנהגים:" + ], + [ + "טעם. דנהגינן בברכת חתנים תחת החופה לברך בפה\"ג אחר כך הברכות ובסעודה מאחרין ברכת היין עד אחר הברכות. משום דהנה אנחנו מברכין ברכת חתנים בשביל החתן שנהנה בלקיחת אשה והנה הוא רוצה ליהנות וכן ברכת היין רוצים ליהנות ומקדימין ברכת היין דתדיר וגם קריבא הנייתא לכל אבל אח\"כ בסעודה הנה אחר החופה הותרה לו הכלה להחתן ואפי' לא בעל הנה נהנה בקרבות וא\"כ ברכת חתנים אז על מה שכבר נהנה וברכת היין על מה שרוצים ליהנות ע\"כ מאחרין ברכת היין עד אחר הברכות. ועל כל דבר הנאה דלא תקנו ברכה יש לחייב א\"ע לברך ברכת שהכל על איזה מאכל או משקה ויפטר גם את דבר ההנאה שאין לו ברכה כגון הנאת המשגל וכלי זמר וכיוצא דבברכת שהכל פוטר כל ההנאות כו' הנה כתבתי זה מסברתי והמשכיל לא ישליך דברי אחרי גיוו כי דברי טעם הם.*ועי' תוס' סוכה דף כ\"ה ע\"ב בד\"ה אין דאם יצא חתן מחופתו אפי' כלתו עמו והולכי' לאכול בבית אחר דאין מברכין שהשמחה במעונו ולא ברכת חתנים כיון דאין שמחה אלא בחופה ע\"ש:
ועי' ט\"ז סי' ס\"ב סק\"ז דאם א' מקרוביו או אוהביו עושה סעודה לחתן וכלה ומזמין קצת מאוהביו ביום א' מימי הנשואין כיון שיש לו שמחה בבית זה נראה ברור דיש לברך ז' ברכות וכן כתב מהרי\"ל מפראג ע\"ש. ועי' זכור לאברהם א\"ע אות ב' שכ' בשם שו\"ג בהשמטת דהכל תלוי אם אוכלים מסעודת חתן מברכין אפי' אם אין החתן עמהם שכבר אכל בבית אחר והם אוכלים לבדם בבית של שכנו של חתן ע\"ש: מגיד תעלומה דף צ\"ג להגאון הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל: ", + "קונטרס אחרון
דיש לברך ז' ברכות. בספר חופת חתנים כתב וז\"ל אלמן שנשא אלמנה אין מברכין אלא יום ראשון. אבל אם נשא אשה מבערב ואין עושין סעודה עד הלילה אין מברכין ז' ברכות ואפי' שהוא שבת. הרדב\"ז. ומש\"כ האגודה באלמן שנשא אלמנה ביום ו' שאין מברכין אלא בסעודת הלילה ולא למחר בשבת. היינו שעשו הנשואין סמוך להכנסת כלה וחשבינן לי' ללילה כו' דאם אין פנאי לאכול יברכו ז' ברכות בלילה. אבל נודה לשמך ושהשמחה במעונו ואשר ברא אומרים אף באלמן שנשא אלמנה כל שלשה ימים הראשונים אפי' ליכא פנים חדשות רק שיש שם שלשה ויש בהם אנשים שאינם מב\"ב רק שאוכלים שם מחמת שמחת מריעות. ב\"ש. וצריך שני כוסות על כוס אחד אומרים נודה לשמך כו' ובהמ\"ז ועל כוס השני ברכת אשר ברא. שם.
ועי' אה\"ע חלקת מחוקק סי' ס\"ב סק\"ד דלא בעי עשרה אלא כשמברכין כל ברכת הזווג דומיא דבועז. ובשם הר\"ן כ' דברכת אשר ברא לבדה לא מקרי ברכת חתנים וע\"כ לא בעי י' ע\"ש ועי' ט\"ז שם אות ז' דאין לומר דוי הסר אלא כשאומרים ז' ברכות ולא כשאומרים אשר ברא לחוד. דבדוי הסר נזכר שעה ברכת בני ישורין והיינו ברכת חתנים שיש שם ברכה על העתיד על חתן וכלה וכל המתעסקים באותו מצוה ומש\"ה באשר ברא לחוד אין שם ברכה לחתן וכלה אלא הודאה לחוד אומרים נודה לשמך ע\"ש:
ועי' פרישה שם ס\"ק כ\"ז דבאלמן שנשא אלמנה אין מברכין אלא יום א'. כיון שכבר נשא ועכשיו אינו נושא בתולה אלא אלמנה אינו שמח כ\"כ הלכך ביום א' סגי ואפ\"ה בעינן ג' ימים למשתה דימי משתה לתקנת דידה נתקנו. וכן בבחור שלא נשא עדיין דאית לי' שמחה טפי מברכין לעולם שבעה אפי' נשא אלמנה. אבל שמחה דהיינו ביטול מלאכה דהוא משום תקנת דידה כיון דאלמנה היא בשלשה ימים סגי:
ובענין אלמן שנשא אלמנה שלא אכלו הסעודה הראשונה ביום א' רק בלילה שאחר יום הנשואין שאין מברכין ז' ברכות ואפי' איכא פנים חדשות לא מהני. כתב בס' אור פני משה פ' בראשית בשם תוספת דכתובות דלאו דוקא אלמן שנשא אלמנה ה\"ה בעולה והוא אינו בחור ג\"כ אין מברכין ברכת חתנים אלא יום אחד ע\"ש:" + ], + [ + "עוד טעם. דכיון דהרבה פוסקים סוברים דלא נתקן הז' ברכות על הכוס וא\"כ אם יברך הברכות אחר ברכת בפה\"ג יהי' הפסק בין ברכה לטעימה משא\"כ בחופה שהמברך אינו טועם רק נותנין לאחר לטעום והטועמים אין מפסיקין, יותר טוב לברך בפה\"ג קודם כיון דלהרבה פוסקים נתקן על הכוס וראוי לברך בפה\"ג תחלה. (ד\"ח). וע\"ל סעי' תתקע\"ב:" + ], + [ + "טעם. שעושין שבעה ימי משתה. אנו למדין מיעקב. ומשמשון. כשירד לארץ פלשתים ולקח לו אשה ועשה משתה ושמחה שבעה ימים שנאמר ויהי כראותם אותו וגו' מה היו עושים היו אוכלים ושותים עמו שנאמר ויאמר להם שמשון אחודה לכם חידה אם הגד תגידו אותה לי שבעת ימי המשתה וגו'.*כתב בשערי תשובה סי' קפ\"ח סק\"ח בשם גינת וורדים כלל א' דאף להפוסקים דאזלינן בתר התחלת הסעודה היינו לענין הזכרה אבל בז' ברכות דחתן שנמשכה סעודת יום ז' על ליל ח' ודאי אין לברך ז' ברכות ע\"ש. ובספר עבודת הקודש קשר גודל סי' י\"ט סעיף כ\"א כתב בשם מחב\"ר דבחתן אין נופלין ע\"פ יום ח' בשחרית דז' ימים שלימים בעינן עכ\"ל. ועי' קונ\"א וע\"ל סעי' ק\"ל: ילקוט שופטים פ' ע':", + "קונטרס אחרון
שבעת ימי המשתה. עי' רש\"ל בח\"ש (כתובות) ע\"ד התוס' דף ה' בד\"ה מהו וז\"ל מכאן יש לדקדק שהיו עושים סעודה לבעילת מצוה אפי' היכא דכבר היו הנשואין אבל בחיבורי שדיתי ביה נרגא עכ\"ל:
והנה מ\"ש הרש\"ל שבחיבורי שדי נרגא דבריו הם ביש\"ש למס' כתובות בפ\"ק סי' י' ושם כ' וז\"ל מה שיש מדקדקים מדברי התוס' שעושים סעודה לבעילת מצוה דהא הכא איירי שנשאת בד' ואפ\"ה איכא חשש דבן עוף היכא דיבעול בליל שבת ונפ\"מ דהוי סעודת מצוה וכה\"ג וטעות בידם כי לא עלה על דעת התוס' כן רק הגזירה דישחוט בן עוף לצורך הנשואין. אבל היכא שכבר נשאת ליכא חיוב סעודה כלל אלא בעילת מצוה לחוד ע\"ש:", + "דז' ימים שלימים בעינן. עי' שערי תשובה או\"ח סי' קל\"א ס\"ק י\"ד דכתב וז\"ל ולענין אי חשבינן הנך ז' ימי המשתה מעל\"ע עי' באה\"ע סי' ס\"ב דבתר סעודה ראשונה אזלינן ועי' בכנסת יחזקאל סימן ס\"ה שאין מקום לומר דאזלינן בתר מעל\"ע ואם נשא ביום ד' אחר חצות וסעודה ראשונה היתה בלילה אור ליום ה' גם ז' ימי משתה נשלמו אור ליום ה'. אבל אם הי' סעודה ראשונה ביום ד' אחר החופה ובירכו ז' ברכות אין לברך ז' ברכות אף בלילה השייך ליום ד' ומכ\"ש ביום ד' קודם חצות ע\"ש. אך במח\"ב כתב דלפי מ\"ש בגינת ורדים לענין ז' ברכות דז' ימים שלימים בעינן לפ\"ז לפמ\"ש בס' כנסת יחזקאל אמרינן דלענין נפ\"א שפיר נהגו דאזלינן בתר מעל\"ע. ולענין ז' ברכות צריך להתיישב ע\"ש. ונראה שטעמו דביש ספק אם נופלין ע\"פ לא יפלו מספק דנפ\"א רשות עכ\"ל ע\"ש:
ובספר זכור לאברהם אה\"ע אות ב' כתב בשם כללי הרא\"ש דז' ימים מתחילין מז' ברכות ולא מסעודה:
מנהג שמתפללין הנערים בליל שבת בבית החתונה אצל הכלה והחתן ואינן נכנסין לביהכ\"נ עד בשחרית בשבת. (מהרי\"ל). ובחופת חתנים כתב דהמנהג אחר התפלה להתחיל \"יום \"הששי \"ויכולו \"השמים דלא כמו בשאר בתי כנסיות שמתחילין מן ויכולו. והטעם. דהוא לרמוז למה שאחז\"ל איש ואשה זכו שם י\"ה ביניהם:" + ], + [ + "טעם. דשבת ויו\"ט ראשון ושני הוו כפנים חדשות. משום דאמרינן במדרש מזמור שיר ליום השבת אמר הקב\"ה פנים חדשות באו לכאן ודוקא בסעודה הלילה ושחרית אבל לא בסעודה שלישית כיון שאין צריכין פת שהרי יוצאין במיני תרגימה ואנו נוהגין במדינות אלו לברך כל השבעה ברכות אפי' בסעודה שלישית משום שרגילין לדרוש והדרשה הוי כפנים חדשות. לבוש הלכות קידושין סי' ס\"א סעיף ח'. והרמ\"ע מפאנו סי' מ' כתב דסעודה ג' נמי מקרי פ\"ח עפ\"י הסוד בס' הזוהר. ועי' פ\"ת סי' ס\"ב. ופורים ביום י\"ד פשיטא דהוי כפ\"ח. חופת חתנים:", + "קונטרס אחרון
והדרשה הוי כפ\"ח. ובספר עבודת ישראל לסוכות כתב דהסברא נותנת דבסעודה שלישית אפי' ליכא פנים חדשות מברכין שבע ברכות. משום דממ\"נ אם השבת הוי כפנים חדשות בסעודת שחרית אע\"ג דהי' ג\"כ קדושת שבת פנים חדשות בליל שבת מ\"מ אמרינן כל סעודה קדושה אחריתי הוא וכמבואר בדברי האר\"י ז\"ל. לכן מהראוי לברך גם בסעודה ג' שיש בו עלי' לכ\"ע כנודע. ולולא דמסתפינא הייתי אומר על חג הסוכות כשאירע לחתן בתוך שבעת ימי המשתה מברך כל יום ויום שבע ברכות משום דכל יומא קדושה באנפי' נפשי' הוא כי אושפיזא דיומא דא איננו אושפיזא דיומא אחרא כנודע:
ובענין שתיית הכוסות בסעודה ג' ראיתי אצל אדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל על נישואי נכדו שיחי' שבסעודה שלישית הי' בעצמו מברך ברהמ\"ז ואמר הברכות על הכוס השני ג\"כ ואח\"כ הי' שותה מן הכוסות והי' נותן להחתן והכלה ג\"כ לשתות ואמר לי בשם הרב הצדיק הקדוש מלובלין זצוק\"ל שהי' שותה תמיד הכוס אחר ברהמ\"ז בסעודה שלישית. ועי' מ\"א סי' רצ\"ט סק\"ז. ובס' א\"ח שם כתב בשם א\"ר שמקיל לשתות כוס של ברהמ\"ז אף שאינו רגיל תמיד בכוס ע\"ש:
ועי' הגהות מיימון פ\"ב מהלכות ברכות בשם ר\"ת דבשביל פנים חדשות מברכין יום ולילה אע\"פ שלא באו אחרים רק אותם שבאו מאתמול מברכין בשביל פנים חדשות ע\"ש.*כשאין פנים חדשות אם סועדים עם החתן אנשים שאינן מבני ביתו מחמת שמחת מריעות אין אומרים דוי הסר וכו' ואומרים נודה לשמך וכו' והשמחה במעונו. ואחר ברהמ\"ז לוקח כוס שני ואומר ברכת אשר ברא ששון ושמחה וכו' ואח\"כ לוקח הכוס של ברהמ\"ז ואומר עליו בפה\"ג. ולזה אין צריך עשרה רק גם בשלשה מברכין. אבל אם אינו סועד רק עם בני ביתו לבד אינו אומר כלום מזה. ד\"ח ועי' קיצור ש\"ע סי' קמ\"ט סעי' ג': ומנהג לומר בסעודות אלו מזמור (מ\"ה) רחש לבי וכו' וביום ח' לחופה מזמור (י\"ט) השמים מספרים. וטוב לומר ג\"כ מזמור (קכ\"ב) שיר המעלות שמחתי כדי להעלות זכרון ירושלים תוב\"ב. חופת חתנים:" + ], + [ + "טעם. שאין נושאין נשים בחסרון הלבנה. משום שאחר חצי חדש כשתתחיל הלבנ\"ה להתחסר אז בעוה\"ר מתגברי' הדינים וכאשר תתחדש הלבנה אז מתמרקין הדיני'. בני יששכר:", + "קונטרס אחרון
אז מתמרקין הדינים. ובספר שדי חמד מערכת חתן וכלה כתב בשם הרב מעשה אברהם אה\"ע סי' ה' דף קמ\"ו דאין זה אלא בבחור ובתולה אבל באלמן ואלמנה אין מקפידים על זה כמו שאין נוהגים בנישואי אלמן ואלמנה להקפיד בכמה דברים שנוהגים בנישואי בחור ובתולה כגון לזרוק על ראשם חטים ואורז ומיני מתיקה והוא לסימנא טבא וכן לעשות החופה תחת אויר השמים שיהא זרעם ככוכבי השמים לרוב כמו כן לענין נישואין שלא במלוי הלבנה וכתב שהעידו לפניו שכן נהגו מימי עולם ומשנים קדמוניות וכתב טעם לזה ע\"ש:
ועי' לבוש סי' רפ\"ב סעי' ז' דאלמן שאין מזמרין אותו אינו חיוב לעלות לתורה בשבת שקודם החתונה:
ובענין אם המולד מתחיל באותו יום ואז שני ימים ר\"ח אם נכון לעשות הנישואין קודם המולד באותו יום. עי' שם אות כ\"ג דאין להקפיד בו כ\"כ מאחר שכבר נתקדש החודש וכבר קרא השם שהוא מועד ר\"ח לא תנוח ההקפדה על חיסור הלבנה כי קפדת הנישואין במילוי הלבנה היא רק משום סימנא טבא וא\"כ ודאי כיון שנתקדש החדש הוי סימנא טבא שיתחדש המזל לששון ולשמחה לסימן טוב ומזל טוב ע\"ש*ובספר אשל אברהם להגאון הקדוש מו\"ה אברהם דוד מבוטשאטש זצוק\"ל מהדורא תנינא סי' תכ\"ו כתב דגם ליל של יום א' של ר\"ח הו\"ל בכלל ר\"ח במה שמהדרין חתונה בר\"ח היטב ע\"ש: :
ושמעתי דהמנהג היא לעשות החופה עד כ\"ב בחודש. ובספר תו יהושע כתב בשם שו\"ת מהר\"י אסאד שהעלה להקל וכתב שם שגם נשואי יצחק אבינו את רבקה אמנו הי' אחר מילוי הלבנה ע\"ש:
ושמעתי מהרב הצדיק הקדוש מבעלז שליט\"א בשם אביו הרב הצדיק הקדוש המפורסים מהר\"י זללה\"ה שלא לעשות החתונה בז' אדר לפי שהוא אחד מן הימים שמתענין בהם שבו מת משה רבינו ע\"ה (עי' סי' תק\"פ) וכן שלא לעשות החתונה בכ' סיון:
ובשם הרב הצדיק הקדוש מסטרעליסק זצוק\"ל שלא לעשות החתונה בחודש תמו\"ז כי צירוף הוי' של חודש תמו\"ז הוא הוה\"י יוצא מפסוק וכל זה\" איננו\" שוה\" לי\" מן הס\"ת. השם הוא למפרע לגמרי והוא מורה על דין*בספר זרע קודש (לר\"ח טבת) פ' הפסוק שמר תם. שיהי' השם שלם. וראה ישר. שיהי' השם הוי' ישר. כי אחרית. הגם שהצירוף הוי' מהחודש היא בס\"ת שמורה על דין. עכ\"ז לאיש שלם. יהי' ג\"כ נמתק ויהי' לכל איש שלום וכל טוב: וצירוף הוי' של חודש מנחם א\"ב הוא הוי\"ה נרמז בתורה הנה יד י\"י הוי\"ה במקנך וכו' תחילתו הוא למפרע וחציו השני י\"ה הוא כסדר כי מן חמשה עשר ואילך מתעוררים הרחמים. ועי' בני יששכר מאמרי חדש תמוז ואב. ועי' ט\"ה ח\"א סעי' תמ\"ז בהשמטה:
ובספר כד הקמח אות מ' כתב מה שנוהגין העולם שאין נושאין נשים בחסרון אלא במילוי הלבנה אין איסור בזה אלא לסימן טוב שיעשו הנישואין במילוי ולא בחסרון וכענין שאנו נוהגין בליל ר\"ה וכענין שמושחים המלכים על המעיין והוא לסימן טוב כדי שתמשך מלכותם:
ואסור לאדם לשהות עם אשתו אפי' שעה אחת בלא כתובה. והטעם הוא. מפני שהיא לא תשמע לו מפני שהיא יודעת שהיא קלה בעיניו להוציאה. עי' ב\"י סי' ס\"ו. ע\"כ אם נאבדה הכתובה צריך ליזהר שיכתוב לה כתובה אחרת. ועי' קיצור ש\"ע סי' קמ\"ה סעי' י\"א בלחם הפנים מבעהמ\"ח מסגרת השולחן נוסח הכתובה דאירכסא לבתולה ולאלמנה ולגרושה:
וטעם. שנקרא כתובה ולא כתב. הוא עפ\"י מה שאחז\"ל איש ואשה שכינה ביניהם שם י\"ה. י' באיש. ה' באשה. ועדיין חסר השלמות השם הקדוש ו\"ה. ע\"כ הוסיפו על הכתב שלה בתיבת כתובה ו\"ה. דבש השדה בשם קדוש א'." + ], + [ + "טעם. שאנו מברכין להחתן הזיווג יהי' עולה יפה. כי כל העבדות לייחד קוב\"ה ושכינתי' בחי' יחוד שמות הוי' ואדני שהצדיקים מייחדין במעשיהם הטובים. והנה כתוב בספרים שלעתיד יהי' משם הוי' אותיות יהיה שהו' תהי' יו\"ד.*והטעם. כי י\"ה הוא נגד עוה\"ב. ו\"ה נגד עוה\"ז ולעתיד יהי' יום שכולו שבת ויהי' כולו עוה\"ב ויהי' הכל בי\"ה. נועם אלימלך פ' יתרו: וזה ביום ההוא יהי\"ה ה' אחד. ולכן אומרים הזיווג יהי' עולה יפה. שהזיווג הזה של איש ואשה מעורר הזיווג העליון לקרב ביאת משיחינו. ויהי' זיווג יהי\"ה אדנ\"י גי' מספר יפה.*ובספר רצון ישראל כתב בשם הרב הצדיק הקדוש מוהר\"א מדזיקוב זצוק\"ל על אמירתינו אמן סלה שאנו מבקשים שנקרב גאולתינו ומן \"א\"מ\"ן שעולה צ\"א. יהא נעשה מספר \"ס\"ל\"ה יהיה אדני שעולה צ\"ה : ותיבת עולה הוא ע\"ד שכותבים ס\"ה עולה. זרע קודש להגאון הקדוש מראפטשיץ זצוק\"ל וירא:" + ], + [ + "טעם. שנקראים בעל שמחה. שהוא בכחו להיות אדון ובעל על כל דבר שמחה ליתן לאחרים ההשפעת טובות.*ובשם הרב הצדיק הקדוש מוהר\"ר שלמה מקארלין זצוק\"ל מי שיזכהו השי\"ת לעשות איזה שמחה של מצוה כגון ברית מילה או נישואין לבניו [הערת המדפיס: ומבואר בזוה\"ק (בלק רי\"ט ע\"א) על פסוק ישמח ישראל בעושיו דכשעושה אדם שמחה מביא השי\"ת אביו ואמו לשמוח עמו. ובס' נחלה לישראל כתב בשם ס' יוש\"ה דכמו כן מי שמשמח א\"ע בכל שבת ויו\"ט בודאי כן הוא ובס' מדרש פנחס שהרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל עשה נשואין והי' עולם גדול על הנשואין ולא הי' שם שום היזק אפי' צלוחית קטן לא נשבר והי' חידוש גדול אצל העולם ואמר הרב זה חידוש אצליכם שהי' מתים שומרים זה. אני שמעתי שהי' זה על החתונה של חמותי ואמר בשעת טאנצין. מתים איהר האט ניט צו טאהין היט עס זאל ניט זיין קיין שאדין:
ובספר לבושי מכלול סי' י\"ח כתב בשם מ\"ר קהלת דבחינוך המקדש בא דהע\"ה. וזה שפי' הת\"י ע\"פ אשר ישנו פה עמנו היום וכו' דגם דורות שעברו הם בכאן ע\"ש. והיינו שבאים ג\"כ לקבל תענוג מבניהם שמקבלים עליהם הברית משמו יתברך:] וכדומה אז פותחין לו כל היכלות וממלאין כל משאלותיו ולהשיג כל השגות ואותו איש אשר יצער אותו ביום זה ועי\"ז משך ידו אפי' רק רגע אחת מכל אותן ההיכלות העליונים יש לו עון גדול:
ובספר אור לשמים (תולדות) כתב וז\"ל שמעתי מכבוד אדמו\"ר הרב ממעזבוז כאשר אדם עושה איזה נישואין לבניו משם באה לו פרנסה ומצאתי רמז לזה בזה הפ' ויעש להם משתה. דהיינו שעושה חתונה לבניו ויאכלו וישתו באה לו פרנסה וכ\"ט:
ובשם אדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל שאמר בשם צדיקים שכאשר האדם עושה איזה נישואין לבנו נפתח לו שער חדש ומי שיש לו שכל עושה לעצמו ג\"כ מלבוש חדש. בשם הרב הצדיק הקדוש מוהר\"ר יעקב יצחק מלובלין זצוק\"ל:", + "קונטרס אחרון
בעל שמחה. בספר דבש השדה אות קכ\"ד כתב וז\"ל ראיתי מאנשים גדולים חסידים גדולים אשר בשעת שמחת הצדיקים כגון חתונה. אזי דייקא בשעת החדוה הגדולה כמו אחר החופה. אזי דחקו א\"ע החסידים הנ\"ל ליתן קוויטיל ולהזכיר את שמם דייקא אז. שהי' סכנת נפשות ממש מפני הדוחק. והוא עפ\"י מש\"כ בספר מאור עינים (ויצא) על מה שפי' רש\"י ז\"ל ע\"פ וישא יעקב רגליו. משנתבשר בשורה טובה כו' נעשה קל ללכת. כי איש המגיד בשורה טובה נתלבשה בו בחי' ניצוץ אליהו ממש. כי הוא המבשר כל הבשורות טובות שבעולם רק שמתלבש בהמגיד ההוא. כי בחי' אליהו הוא מששת ימי בראשית כו' וגם האיש שנתבשר הבשורה נכנס בו הניצוץ אליהו בקרבו ונתרחבה דעתו כו' ע\"ש.
והנה בשעת השמחה ובפרט הצדיק יש לו כח ביותר לברך ולהשפיע. כי נתלבש בו אליהו. וגם בתורתינו מבואר זאת בפירוש שמצינו בשעה שבאה סרח בת אשר לבשר ליעקב אע\"ה בשורת יוסף יוסף בנך חי. אז בגודל השמחה ברכה שתחי' לעולם ונתקיים בה כמו שמצינו במדרשים שסרח בת אשר חי' לעולם בג\"ע וגם בבת שבע כשנתבשרה מדוד המע\"ה שבנה שלמה ימלוך השתחוה לו ואמרה יחי המלך דוד לעולם. ונתקיים. כי דוד מלך ישראל חי וקים הי' ג\"כ מחמת שנתלבש בה אז בחינת אליהו ומחמת גודל השמחה בהבשורה:" + ], + [ + "טעם. שאין מברכין על מצות פרו ורבו. לפי שא\"א בלי תערובת היצר דרך פקודך בשם ספר נועם אלימלך:" + ], + [ + "טעם. שהחתן צריך שמירה לפי שיש כחות במזיקים המתקנאים בבני אדם לכן אמרו שלשה צריכים שמירה ואחד מהם הוא חתן ויש אומרים אף תלמוד חכם בלילה כי מתקנאים בהם. וחולה וחיה דריע מזלייהו.*בספר יוסף אומץ דף ר\"ד כתב וז\"ל אין מניחין ליולדת אפי' רגע א' ביחידות וגם אין יוצאין אפי' רק לפני פתח בית החורף אם אין קטן או גדול עמה וראיתי נוהגות לדקדק שלוקחות סכין בידן כשהולכות בחדרי הבית ביחידות בסוף ימי לידתן: שפת אמת פ' כ\"ד:" + ], + [ + "טעם. למה נקט בת פלוני לפלוני. ולא פלונית לפלוני. משום דבנקבה העיקר להקפיד על משפחתה אם היא ממשפחה הגונה וגבי זכר העיקר יחוס עצמו אם הוא איש הגון. לקוטי שושנים.", + "קונטרס אחרון
ולא פלונית לפלוני. ובספר אגרא דכלה פ' לך כתב הטעם שאין מכריזין פלונית לפלוני ע\"ד שאמרו רז\"ל בדרכי המוסר שבדבר אדם אל אשת חבירו לא יקראנה בשמה רק אשת פלוני בכדי להזכיר שהיא אשת פלוני ואסורה לו ואין לקרוא לאשה בשמה רק בשם בעלה וליכא מידי דלא רמיזי באורייתא. וזה מאמר השי\"ת שרי אשתך לא תקרא אתה שמה שרי רק שרה משא\"כ לכל העולם בלא זה אין לקרותה בשם כלל רק אשת אברהם. ולזה מכריזין ברקיע קודם יצירת הולד ב\"ת פלונ\"י לפלוני ואין מכריזין פלונית לפלוני דאין להזכיר שמה. ולזה אמר בכאן שרי אשתך כי בכאן נשתנה ההכרזה כיון דאברהם ושרה ראשית המציאות ואין להם התייחסות עם אבותיהם הקודמים בודאי לא הכריזו בת הרן לאברהם רק שרי לאברהם. וז\"ש שרי אשתך דכך הכריזו בשמה ע\"כ לא תקרא וכו' וריבוי הא\"ת לרבות כל נשי עלמא שלא יקראום בשמם:
ובספר הגהות מהרצ\"א כ' דעל כן מכריזין ברקיע בת פלוני לפלוני ולא פלונית לפלוני. הוא עפ\"י מה שכתוב בזוהר שמות דף י\"ב ע\"א אתתא עד לא אזדווגת איתקריאת בת פלוני:
צריך להשיא את בניו לת\"ח ולא כמי שיש לו בת והוא אמוד בנכסים מבקש להשיא אותם עם בן עשיר מיד נותן עיניו בממון ומשיא את בתו לממון לא לאיש כי אינו משגיח אם הוא בור וגולם ואפי' אם לא תהי' יראת ה' על פניו אומר ימים ידברו בו וישוב מדרכו ומרגלא בפיהם הממון מכסה הבושת. וכן לבנו יקח בת ת\"ח ואין מעצור לה' להושיע ברב או במעט:" + ], + [ + "טעם. שקראו שטר זה גט. דאיתא בירושלמי שנקרא גט כי יש אבן בכרכי הים ומגרש כל סביבותיה וגיטא שמה. כך כתב השלטי גבורים שסביב הרב האלפסי ז\"ל הרי דמשמעות גט הוא לשון ריחוק:*ועד\"ז אמז\"ל כל שאינו בטיב גיטין וקידושין וכו'. כי מתחלה צריך להרחיק עצמו מכל הגשמיות ואח\"כ לקדש עצמו לעבודת בוראו לזה מקדים גיטין לקידושין. שפתי צדיקים בליקוטים:
ומטעם זה. אומרים העולם קדושה וברכו מקדמין קדושה לברכו. כי צריך לקדש עצמו תחלה ואח\"כ לברך השם דאל\"כ עליו נאמר מה לך לספר חוקי. ולזה צריך לקדש עצמו תחלה. שם: " + ], + [ + "טעם. למה כותבין י\"ב שורות בגט שגט הוא לשון שבר כו' לכך קראו שטר זה גט מפני שהוא כורת ושובר בין האיש והאשה ולזכר זה נוהגין לכתוב י\"ב שורות כמספרו. לבוש הלכות גיטין סי' קכ\"ה סעיף י\"א:" + ], + [ + "עוד טעם. שכותבין י\"ב שורות בגט. כנגד י\"ב שורות המפסיקין בין ד' ספרי תורה ונגד ס' דברים לא צריך דחוזר מ\"ש בראשונה.*ולכאורה טעמא בעי מה ענין גט לס\"ת. וראיתי בס' א' שהוא ע\"ד שאמרו ז\"ל השרוי בלא אשה שרוי בלא תורה ע\"כ לזו נרמז דהמגרש אשתו כותב לה י\"ב שורות כנגד י\"ב שורות שהם פנוים בלא תורה: תוס' ריש גיטין:", + "קונטרס אחרון
בלא תורה וטעם. שנהגו לקרוע את הגט אחר הנתינה. כדי שלא יבא ליד הבעל ויפסול אותו באחד הדקדוקים שאינם מעכבים מן התורה ויאמר לזה נתכוונתי ולא תנשא לכתחלה בהאי גיטא. שו\"ת הרדב\"ז ח\"ג סי' ת\"מ:" + ], + [ + "טעם. שמצות חליצה הוא במנעול. ע\"ד שאמרו ז\"ל כל מה שלוקח המת בחלום מן הבית הוא טוב חוץ ממנעל. והרמז שמונע רגלו מזה העולם. אמנם בחיים הוא להיפך. כי הרוצה לקיים כל דבר ושלף איש נעלו רמז שיתקיים בזה העולם עם קנינו. ולכן האשה היא חולצות נעל אחי המת לרמוז כי זה האדם שלא בנה בית אחיו. וזאת האשה שהיא עטרת בעלה נוטלת אותו הנעל לרמוז שהיא מקבלת אותו וכבר נחה רוח המת במקומו וזה הנעל הוא של המת שמקבלת אותו האשה והוא בהיפך מכשהמת נוטל המנעל מן החי. מעולפת ספירים בשם הזוהר במדבר דף פ\"ו ע\"ב:", + "קונטרס אחרון
וכבר נחה רות המת במקומו. מה שמרגלא בפומי דאינשי דבחליצה מי מהם שיקדים קודם לטבול במים או החלוץ או היא זה מצליח קודם לענין נשואין וכדומה. עי' בשו\"ת דברי חכמים להגאון בעל שדי חמד סי' קכ\"ה באריכות:" + ], + [ + "עוד טעם. להורות כי זה לא רצה לכנוס יבמתו בבעילת מצוה א\"כ ראוי לו לבטל כח התאוה מכל וכל שאף לנשים אחרות לא יתן חילו ולכך וחלצה נעלו מעל רגלו. כי מי שיצרו גובר ורוצה להסיח דעתו ילך יחף על רצפה שיקרר רגליו למטה בעקב ויסיר ממנו.*וצריכה להתיר הקשרים של המנעול להורות שנפש ר\"נ מן המת שהי' קשורים עם היבמה ע\"י אותן רוחא דשביק בה היתר ואין למת קשר עמה. וסוד רוק שצריכה לרוק לפני היבם. כי היא רוצה להשליך מעליה אותו רוחא דמקשקש בגוואה דשביק בה המת. כדי שלא יהי' עוד מוחזק בה וזה סוד שלפעמים היו רואים באותו זמן באותו יום צורת המת. וזה טעם שאין טוב לאדם ליקח אלמנה כי עדיין אותו רוח קיימת בה ויבא ח\"ו להזיק לבעלה השני. והרוק לבן הסוד הוא על תיקון בעלה שיצא ברחמים משא\"כ אם הוא אדום שמורה על דין גמור בלי מיתוק אבל אם הוא מעורב לבן ואדום אז קיים מצות חליצה שהדין נמתק והקב\"ה ירחם על החיים ועל המתים. ש\"ע האריז\"ל:
וטעם. שמשלכת את המנעל לארץ. עפ\"י מה שכ' בזוהר פ' חקת וז\"ל ובעי לבטשא ליה לההוא נעל בארעא לאחזאה דשכיך גופיה דההוא מיתה לקב\"ה לזימנא דא או לזימנא אחרא חייס עליה וכו' ההוא בטשותא דההוא נעל בידא דאיתתא וכו' וכדין ההוא איתתא תשתרי. שפתי צדיקים בראשית: יערות דבש ח\"ש: " + ], + [ + "טעם שאסור ליקח מינקת חבירו*עי' הלכות קטנות ח\"ש סי' פ\"ח דאלמנה שנשתדכה לאחד ודרך שהמשודך שולח לה בגדים לבנים תוכל להסיר בגדי אלמנותה ותלבש בגדים אלו:
ונידון הנושא אלמנה אם לזווג לה בלילה הראשונה. כתב בשו\"ת טטו\"ד מהדורא תליתאי סי' רס\"ג שהעולם נהגו איסור בזה וראוי לחוש לו ע\"כ:
והנה שמעתי מפי איש נאמן ירא ד' שיודע בבירור מהרבה גדולי הצדיקים שלא נהגו איסור בזה. ונראה דטעות העולם הוא ממש\"כ במהרי\"ל דהכונס את האלמנה לא יבא עליה ביאה ראשונה לא בשבת ולא ביו\"ט דאיכא סכנת מיתה משום דאלמנה אין לה קנין כ\"א יחוד ואין קנין בשבת וכתב שם מעשה שהי' שהחתן הי' נוהג היתר ומאותו לילה ואילך נחלש החתן ולא בא עליה עוד ומת בחצי שנה אח\"כ. ומזה נתהווה הטעות. ועי' מ\"א סי' של\"ט ס\"ק י\"א:
ובענין נשיאת אלמנה יש לחוש שלא לישא אותה עכ\"פ קודם י\"ב חודש למיתת הבעל. ועי' שדי חמד מערכת אישות סי' א' סעי' ד'. ועי' שו\"ת חיים שאל ח\"ב סי' י\"ט ועי' בס' נוצר חסד אבות פ\"ג מ\"ה מש\"כ בשם הזוהר ע\"ש. ובספר משיב נפש להגאון הקדוש הב\"ח ז\"ל כתב בשם הזוהר שגורמת האשה כשנשאת לשני תוך י\"ב חודש עמל וכעס לבעלה הראשון בהיותו נע ונד ממקום למקום ולהלחם ולהתקוטט עם האחר:
ונראה שמזה הטעם נוהגים שהאשה מתאבלת על בעלה ולובשת שחורים י\"ב חודש. והבעל אין מתאבל רק שלשים יום. כדי שלא יקטרג בהדי רוח אחרא מבעלה תניינא. ועי' ט\"ז סי' שצ\"ב סק\"ג דמה שהנשים נוהגות שמתאבלות שנה תמימה על בעליהן איני יודע להם סמך וראי' ואולי עושות בשביל ביניהם שמתאבלין י\"ב חודש ע\"כ. ולפמ\"ש ניחא:
ובספר ברכה משולשת להגאון הקדוש מדינוב זצוק\"ל (כתובות) כתב וז\"ל שדברי הזוהר אמורים קודם התקנה. אבל אחר שתקנו חז\"ל נשואין לאלמנה ביום ה' כמבואר (בכתובות) אזי אין סכנה. ובשם המגיד הקדוש מוהר\"ר דוב בער ממעזריטש זצוק\"ל שנשמת הנפטר אין לה עלי' כ\"כ לבא למחוז חפצה עד שתנשא אלמנותו אם היא ראויה עדיין להנשא ע\"כ. וא\"כ תקנת חכמים בנישואי אלמנה היא לטובה רבה לנשמת הנפטר ולהנושא אלמנותו לחיים. כי החכמה תחי' בעליה. והנה החכמים הבאים משורש החכמ\"ה תיקנו תקנה לנושא אלמנה. א\"כ הנושא אלמנה ומקיים תקנת חכמים נעשה ע\"י החכמה הפעולה סוד הבירור ועליה להניצוץ. היינו האי רוחא דשדי בגוה בעלה הראשון. וא\"כ לא מיבעיא דלא יקטרג על הנושא אלמנותו. אלא יעמוד עליו למליץ יושר. שיהי' לו עלי' על ידו ע\"ש:
וטעם שתיקנו לה נשואין ליום החמישי. משום ברכה דדגים. דהנה הדגים לא נמחו במבול. משום דבבהמות וחיות נאמר תוצא הארץ נפש חי' למינה. וא\"כ נאסרו בשאינו מינם. משא\"כ בדגים נאמר ישרצו המים שרץ נפש חי' ולא נאמר למינ\"ו. וכל הבריות שבמים אחת היא. ולא נאסרו מין בשא\"מ. והנה לפי מש\"ל דע\"י תקנת חז\"ל אין קטרוג אפי' מין בשא\"מ הנה תיקנו נישואי אלמנה ליום החמישי משום ברכה דדגים דלא נאסרו להם מין בשא\"מ והגם שעתה בזמן הזה שאמרו חכז\"ל אשה נישאת בכל יום ג\"כ אין קפידא כיון דהכל בא מחמת תקנת חז\"ל. הם תיקנו כעת אשה נישאת בכל יום ואין קפידא בדבר ע\"ש. וכן כ' בספרו בני יששכר:
ובספר זרע קודש פ' משפטים פי' המדרש (תשא) הה\"ד שררך אגן הסהר אל יחסר המזג. היינו הסנהדרין יושבים על מדין ופתחו בזכות והיו תמיד מתאמצים לכף זכות שלא תהי' נקראת קטלנית והיו מכריעים לכף זכות. וזה אל יחסר המזג כי המזיגה מרמז להמתיק הדין:
והרא\"ש בתשובה כתב דאיש שמתו לו שתי נשים אין לומר דהוא קטלן ולא ינשא. דגבי אשה ה\"ט דמזל גורם ומזלה שימות בעלה ולא יהי' לה מזונות. אבל האיש דרכו של איש שנושא ונותן ויש לו מזל ע\"ש: משום סכנת הולד דחשו דילמא מיעברה בעודה מניקה. ותתעכר חלבה ולא תוכל להניק וקטלה ליה לברה ברעב. וכ\"ת א\"ה אפי' באשתו נמי לא ישמש עמה בעוד שהיא מניקה מהאי טעמא דשמא יתעכר חלבה וימות הולד ברעב. בולד דידה לא חיישינן להכי דממסמסא לי' ביצים וחלב. אבל בולד דאחרים לא יניח לה הבעל למסמס לי' וימות ברעב לפיכך גזרו שלא ישא אדם מעוברת ולא מינקת חבירו עד שיהי' לולד כ\"ד חדשים. יבמות דף מ\"ב ע\"ב: ", + "קונטרס אחרון
ויש לו מזל. ובספר ישמח משה (וישב) כתב בשם הזוהר דאם בעל השני הוא יותר גדול מהראשון אין לו לירא מרוחא דשביק לה בעלה משא\"כ אם הוא קטן ממנו ע\"כ. וזה שאמר יהודא שבי אלמנה בית אביך עד יגדל שלה בני. כלומר שיגדל במע\"ט יותר מהם ע\"ש:
כתב בספר דברי דוד להגאון הגדול מוהר\"ר דוד בעל הט\"ז (ויחי) וז\"ל איתא בפסקים וכתבים של מהרא\"י שאלה אשתו של אליהו מהו אשתו של יהושיע כו'. ותשובה אשת איש אסרה רחמנא ולא אשת מלאך וכן כתב בס' אזור אליהו (תזריע) בשם בית שמואל א\"ע סי' י\"ז:
בתולה שנתארסה באירוסין דידן ב' פעמים ומתו החתנים אין חשש קטלנית כיון דאשה יש לה מזונות מבעלה משא\"כ ארוסה וכלה אין לה מזונות מהחתן. שו\"ת חות יאיר סי' קצ\"ז:
אם הי' לאדם אשה ומתה לא ישא אחרת ששמה כשם הראשונה או מת בעל לאשה לא תקח בעל ששמו כשם הראשון כי יחשבו אחר הראשון. ואם יהי' הדבר כל כך לעולם לא יהי' בשלום. או ימות אחד מהן מהרה. וכן לא יהי' לאדם בנים אברהם יצחק יעקב ולא משה ושמואל כי האחד מת או חולה או אלם או שוטה. ספר חכמת הנפש לא' קדוש קדמון (דף כ\"ד):" + ], + [ + "טעם. שנקט לשון ביקור חולים.*בספר נחלת יעקב באבני שוהם כתב על מה שפירש\"י בפסוק וירא אליו ה' באלוני ממרא. לבקר את החולה. מנין ידע רש\"י זה. רק הכוונה עפ\"י דאיתא הנכנס לבקר את החולה. לא יזכיר אותו בשמו. כי פן נגזר על שם הזה שימות וצריך שינוי שם שהוא אחד מהדברים הקורעים גזר דינו של אדם. ובזה יש רמז בכאן שכתיב וירא אליו ה' ולא כתיב אל אברם אלא שרמז בזה שהלך לבקר את החולה ולכך לא הזכיר את שמו:
ובשו\"ת הד\"ר סי' נ' כתב בשם ספר אמרי נועם בשם ספה\"ק אשר במצות ביקור חולים צריך לכוין השם מה\"ש. וזה מרומז בתיבות בק\"ר חל\"ה שעולה כמנין זה השם שהוא מע\"ב שמות הקדושים: ולא לשון ראיה והליכה. להורות לאדם דעת שילמד לחונה שיפשפש ויבקר מעשיו*בפרק במה מדליקין ת\"ר מי שחלה ונטה למות אומרים לו התודה שכן דרך כל המומתין מתודים. ובפ' נגמר הדין כל המתודין יש להם חלק לעולם הבא. שכן מצינו בעכן וכו' ובספרי ר' נתן א' ואשמה הנפש ההיא והתודה זה בנין אב לכל המתים שטעונין וידוי. וגם הוא תוכחת מגולה לכל אנשים נמהרי לב קרובי החולה והנשים רחמניות וכשמעם אשר באו לבקר חולה ולפתוח לו שערי תשובה ולעורר אותו להתודות יקומו כלביא לעומתו ויתמרמרו בחמת כחם להלחם בו באמרם אליו מי ביקש זאת מידכם כי בשמעו כדברים האלה יתפעל ויתעלף ולא יעזור כח להתחזק וימת לשחת ודמו בראשך וידברו על לב החולה הראית את המשוגע הזה בא לבעתך ולהחריבך כאלו קרבה עת פקידתך ואתה בריא כאולם אל תחוש כי אתה תקום ותעמוד. ובין כך יבין כך יכבד עליו חליו ולא יוכל להתודות וילך לבית עולמו בלא וידוי ח\"ו. יסוד התשובה:
ובצוואת הגאון הקדוש מוהר\"ר נפתלי כ\"ץ זצוק\"ל דהוידוי צריך להיות מיד ביום ראשון שנפל למטה ובספר מעבר יבק אמרי נועם פכ\"ד כתב דק\"ש סמוך למיתה הוא תיקון ודאי. לכן חולה שרואין בו שהוא נטה למות. מסבבים עמו בדברים ואומרים לו התודה ואל תדאג מזה. הרבה התודו ועמדו מחליים והמה בחיים והרבה שלא התודו ומתו. ובשכר שאתה מתודה אתה חי וכל המתודה יש לו חלק לעולם הבא. יו\"ד סי' של\"ח: כתב הכלבו סדר וידוי שכיב מרע כך קבלנוהו מהחסידים ואנשי מעשה: מודה אני לפגיך ה' אלהי ואלהי אבותי שרפואתי בידך ומיתתי בידך יהי רצון מלפניך ה' אלהי ואלהי אבותי שתרפאני רפואה שלימה ואם אמות תהא מיתתי כפרה על כל חטאים ועונות ופשעים שחטאתי ושעויתי ושפשעתי ותן חלקי עם הצדיקים בגן עדן וזכני לעולם הבא הצפון לצדיקים. ואם ירצה להאריך לומר אלהי ואלהי אבותי תבא לפניך תפלתי ואל תתעלם מתחנתי. שאין אני עז פנים וקשי עורף ואיך אומר לפניך ה' אלהי ואלהי אבותי צדיק אני ולא חטאתי. אבל חטאתי אשמתי בגדתי וכו' הרשות בידו. וטוב הדבר לפרט חטאיו וגם מה שלא נכשל בהן כי אפשר שמתוך כך יזכור הנשכחות ויתחרט בהם ויחזור בתשובה שלימה ע\"כ. ועי' מעבר יבק שפתי צדק פרק ז' שאר עניני וידוי ומזמורים שאומרים: כי בסור הסבה יסור המסובב. מעבר יבק שפת אמת פי\"ד:", + "קונטרס אחרון
ביקור חולים. בס' מדרש תלפיות ענף א' כתב קבלתי מרבותי שהמבקר את חולי המגפה לא ישב רק יעמוד וילך הולכות והובאות בבית עד שילך משם ובזה אין רשות למלאך המות לשלוט בו לנוגפו ע\"כ. וכתב שם ואפשר שכיון שעוסק במצות ביקור חולים והוא עומד והולך ובא בכח המצוה מבטל ריצות אלו לריצת מלאך המות עכ\"ל:
ושמעתי מפי איש נאמן ירא ד' שהרב הצדיק הקדוש מבעלז זצוק\"ל כשהלך לבקר את החולה הוליך אצלו שומים ועי' ט\"ה ח\"א סעי' תרנ\"ט:", + "הוא תיקון וודאי. ובספר מדרש תלפיות אות א' כתב בשם ספר שושן פרח שאדם בשעת מיתתו יזכיר בפיו בראשית שמות ויקרא במדבר דברים. וכן שמות מספרי התלמוד והפוסקים ויחשב לו כאילו עסק בהם ע\"כ. ומה טוב ומה נעים להזכיר מספר אותיות של התורה שהיא אם כל חי לכל הספרים שיש תחת השמש שיזכה ויתעלה נפשו:" + ], + [ + "טעם. שכתבו המקובלים שיזהרו בעת מיתתו שלא ישאיר אבר מאבריו חוץ למטה. כי כל הנשאר בחוץ עליו נאמר לא יאסף ולא יקבר לחיות השמים נתתיו לאכלה. לפי שסביב המטה כל מיני משחית רוחין ולולין ושדין וצריך אותו אבר הנשאר חוץ למטה לסבול יסורין רבים עד כי יוכל לכנוס לפנים והוא נקרא פליטת הגלגול. ומטעם זה. יעשו המשביעים שדים עיגולים סביבם כי אינם רשאים השדים לכנוס מרשות הרבים לרשות היחיד. ילקוט ראובני פ' ויחי בשם ציוני." + ], + [ + "טעם. למנהג שמדליקין נרות בפני הגוסס. כי נודע מדברי חכמים שסגולת הנר הוא להבריח המזיקין ואפי' בלילה אבוקה כשנים וע\"כ הדלקת הנרות תועיל לשבר מלתעות עול ולהניס הס\"ם וכוחותיו החוצה. מעבר יבק שפת אמת פ' ט\"ו: ", + "קונטרס אחרון
בפני הגוסס. ומה שנוהגין לסלק הקרובים מחדר הגוסס הוא דוקא כדי שלא לצערו בהרמת קולם כי אז עת לחשות מבכי שלא להטריד כוונת הזוכה לקדש עצמו אז כשרפים*בספר אגרא דכלה (ואתחנן) כתב וז\"ל ידוע דהצדיקים הגדולים קודם פטירתם יתגדלו במעלת ההשגה מה שלא זכו כל ימי חייהם וזה מיתת נשיקה שברגע האחרונה ישיגו בנועם י\"י ביותר ותצא הנפש מנרתיקה מגודל תשוקתה. וזהו הענין בכל צדיק לפי מדריגתו:
ובפ' וילך כתב וכן מצינו לבוצינא דקדישא דקאמר ביומא דהלולא דילי' אסהדנא עלי דכל יומא דקאמינא תאיבנא למחמו יומא דא. וכן שמעתי ממגידי אמת שהרב הקדוש הבעש\"ט זלה\"'ה אמר בשעת פטירתו כעת אני יודע למה נבראתי וכוונת בריאתי והמשכילים יבינו עכ\"ל. וע\"ל בהשמטה לסעי' י':
ובספר בני יששכר מאמרי חדש ניסן מאמר י\"ב פי' עפי\"ז מה שאמר משה בעת פטירתו בן מאה ועשרים שנה אנכי היו\"ם דבכל המאה ועשרים שנה הי' מצפה ומשתוקק להשגות היום ההוא. הנה כאשר בא היום ההוא נגמרה אצלו תשוקתי מכל הק\"כ שנה בחיבור. וז\"ש בן מאה ועשרים שנה אנכי היום: אבל אם הי' יכולים לעמוד על עמדם בלא דלויי קול אין ספק שיש תענוג למת בהיות קרוביו החיים שם בעת סילוק נשמתו כמו שמענג מקריבוהי ומרחימוהי המתים הנזכר בזוהר פ' ויחי. אמרי נועם פ' כ\"ז:
וצריך ליזהר שלא לעמוד לרגלי המטה שבו הגוסס. יען כי מ\"ה הוא כנגדו וחרבו בידו כדאמרו רבנן. ואין להתקרב אליו ולא לדחוק מקומו. וכתב בזוהר פנחס דף רל\"ד ע\"ב המבקר את החולה לא ליתיב מראשותיו משום דשכינתא על רישיה ולא לרגלוהי דמ\"ה לרגלוהי כו' ע\"ש. שפתי רננות פ\"ו. " + ], + [ + "טעם. שאין רשאין ליפרד ממנו. שלא ימות בע\"נ מפני שהנפש משתוממת בשעה שהוא יוצאת מן הגוף והוא יחידי. כל בו." + ], + [ + "טעם. ששופכים כל המים שאובים שבשכונת המת. בכדי שידעו הכל שיש בו מקרה מות ולא יצטרך להודיע בפה ויהא מוציא דבה. כל בו.", + "עוד טעם. שמלאך המות מפיל במים טפת דם המות.*אולי ירצה כי כיון שניתן לו רשות אז מתגבר בכל עוז להפוך כחות החסד לרוגז ודין שפת אמת פ' כ\"ג. ובתשב\"ץ סעי' תמ\"ד כתב פעם אחד נפטר מת אחד בבית א' ושתה אחד מן המים שהיו בבית בשעת פטירת המת. וכשראה החכם גער בו שלא לשתות בשעת פטירת המת. ולאחר שעה קלה יצאה נשמתו של אותו ששתה. ושאלו לחכם מה ראית שגערת בו. אמר אני ראיתי את המלאך המות ששפשף את סכינו במים שהיו באותו הבית לאחר פטירת המת:
ויש רמז לזה מן התור' ותמת שם מרים ותקבר שם ולא הי' מים לעדה. כי כולם שפכו מימיהם. אבודרהם. ושכונה היינו שלשה בתים. ט\"ז שם סק\"ד. ועי' נקודת הכסף שם וז\"ל מיהו י\"ל דהכא קרי שכונה מי שהוא שכן ממש וכן נוהגין. ועי' פתחי תשובה שם סק\"ד דהמנהג לשפוך כשמת ילד בתוך ל' וה\"ה כשמת עכו\"ם בבית שבחצר ישראל יש להחמיר דחמירא סכנתא מאיסורא. [הערת המדפיס: כתב בשו\"ת בית יצחק יו\"ד ח\"ב סי' קנ\"א דבשבת ויו\"ט אולי יש להקל שלא יצטרכו כהנים להרחיק במתי נכרים כי בימי החול י\"ל שמא יבא בן דוד היום ומוסיף טומאה דלא יוכלו להזות עליו היום או למחר משא\"כ בשבתות ויו\"ט דלא אתי בן דוד אולי יש להקל. עוד כתב דבבית הסמוך לבית שהטומאה שם המקיל במקום צורך גדול במת עכו\"ם לא הפסיד ע\"ש. וע\"ל סעי' קע\"ט:] ועי' חכמת שלמה שם דבנפל אין לשפוך המים כלל וכתב טעם לדבריו ע\"ש. ובתשובת שמש צדקה כ' וז\"ל שבשבת אין שופכין לטעם הא' של הש\"ך כדי שלא יתעצבו השומעים ויתבטלו מעונג שבת. ולטעם הב' קיבל מרבותיו שבשבת אינו משפשף סכינו. ונראה דלמוצאי שבת יש לשפוך מטעם הראשון שכתב הש\"ך ע\"ש. ובשו\"ת טטו\"ד מהד\"ב סי' ק\"ב כ' דביו\"ט יש לשפוך המים מפני המת דלא דמי לשבת שאין מה\"מ שולט בו דכתיב בו ויברך:
ואם אפו את הפת או בשל תבשילו במים הללו אסור ודבר של סכנה אינו בטל בששים. ואם בשלו על שבת במים הללו אין לאסור דיעבד דשומר מצוה לא ידע דבר רע. [הערת המדפיס: ובספר ארחות חיים סי' רמ\"ב כתב בשם שו\"ת חסד לאברהם דמי שמת לו מת בשכונתו ולא ידע מזה ובישל עם המים אף בחול התבשיל מותר בדיעבד ודלא כאחרונים המחמירים:] פתחי תשובה שם:
ובספר זכור לאברהם ח\"ג כתב וז\"ל אם נתבשל איזה תבשיל או אפו במים שצריכין לשפוך מחמת המת אז הדין כך אם היה מים בבית המת בשעת מיתה אז כל מה שנתבשל בבית השכנים מותר ואם לא היה מים בבית המת אז אם היה מים בבית הסמוך לבית המת בשעת פטירתו אז מה שנתבשל שם אסור ומה שנתבשל במים אשר בבית הג' מותר ואם לא היה מים גם בבית הסמוך לבית המת אז גם מה שנתבשל בבית הג' אסור אם לא היה ס' לבטלו ע\"ש. ועי' פתחי תשובה סי' של\"ט סק\"ד דכתב וז\"ל כתב בתשובת אדני פז סי' כ\"ו דאפי' לרחוץ פניו ידיו ורגליו ולכבס בגדיו אסור לטעם השני של הש\"ך ומביא ראיה ממים מגולים מ\"ש ויש לדחות דהתם יש סכנה ליגע בדבר שיש בו ארס נחש אבל הכא י\"ל דאין סכנה רק אל השותה ע\"ש. כתוב בשו\"ת בית יצחק יו\"ד ח\"ב סי' ק\"נ בשם הגהות דעת קדושי' דכל היכא שיש למים שם לוי ל\"ה בכלל האיסור ומה\"ט אין צריך לשפוך מים רותחין ע\"כ. וכן כל היכא דאיכא הפסד אין רשות למה\"מ להדיח חרבו ומה\"ט אין שופכין יין וכל מיני משקה. שם בשם ירך אברהם. וכתב ע\"ז ע\"כ זאדעוואססער ומינעראלוואסער וכן מי רוטע רובן ומי צמוקי' לאחר מעל\"ע בודאי מותר וקודם מעל\"ע י\"ל דאין בו הפסד לשפוך המים ע\"ש: ש\"ך סי' של\"ט סק\"ט: ", + "קונטרס אחרון
ויהא מוציא דבה. בספר נחלה לישראל הלכה מ\"ד כתב מעשה אירע בעוה\"ר שנפל תינוק לבור ומת שם ואח\"כ הביאוהו לבית או\"א ונשאלתי אם צריכין לשפוך המים. והשבתי כי לפי הטעם להודיע שיש מת י\"ל דבמקום שהביאו להתעסק בו שם צריכין לשפוך באותו שכונה. אבל כשמביאין ב\"מ מכפר אין שופכין בעיר המים כיון דכבר שפכו במקום שמת לא ינהגו לשפוך שנית. כי כשמביאין הב\"מ מכפר נתפרסם עי\"ז:" + ], + [ + "עוד טעם. שאנו שופכין המים חוץ שבשכונת המת. לפי כשמתה מרים הנביאה פסק הבאר דכתיב ולא היה מים לעדה שבזכותה הי' הבאר הולך ואנו מרמזין לזה שהוא גדול ובדין הוא שיפסק המים בשבילו.*בספר דברי שאול כתב בשם ר\"ת מאורלייניש דהמנהג לרחוץ כשמת מת בעיר חלילה ע\"ד כי ידיהם לא שפכו את הדם. כמו שהי' רחצו אם נמצא חלל. שופטים כ\"א: תשב\"ץ." + ], + [ + "טעם. שלא נהגו עתה לקרוע כשנמצא בשעת יציאת נשמה. כדי שלא יהא אדם מת יחידי שאין הולכים ב\"א אצל גוסס שלא לקרוע בגדיהם. שו\"ג יו\"ד סי' ש\"מ ס\"ק ט\"ו.*ובספר חכמת אדם כתב דקריעה זו שעל המת שאין מתאבלין עליו אלא שקורעין מפני שעומדין בשעת יציאת נשמה סגי בקריעה מועטת ואפי' מן הצד או בשולי הבגד סגי ע\"ש. וכן הוא בקיצור ש\"ע סימן קצ\"ד: וכן נהגו להקל שלא לקרוע על חכם אא\"כ הוא רבו. אע\"ג דדין קריעת חכם פשוט בש\"ס ובפוסקים. משום אם באנו לקרוע ע\"כ חכם וחכם לא נשאר עלינו בגד ביום קרה. זכור לאברהם בשם מור\"ם ז\"ל:" + ], + [ + "טעם. שהמתים צריכים שמירה. כדי שלא יכנוס בהם רוח רעה כי הם תאבים להשלמת יצירתם שלא נבראו להם גופות. מעבר יבק שפת אמת פ' כ\"ד:", + "קונטרס אחרון
צריכים שמירה. בספר הקנה כתב וז\"ל ידע בני שגם לצדיקים לא הותר לאכול בשר רק בשמירה מעליא שאם נעלם מן העין ואפי' בשלחנו אין לאכלה כו' ויש להצדיקים צער גדול לאכול בשר. והכוונה כי כחות הטומאה מבקשים לחול בגוף הצדיק ע\"י ששולטים וחלין בבשר*ובאגרת התשובה לרבינו יונה כתב קדירה שהניחה שפחה כותית על האש ונתבשל התבשיל כמאכל בן דרוסאי אותו תבשיל אסור באכילה ושוברין הקדירה והקערות ואע\"פ שהדליק ישראל האש לא תתן השפחה כותית הקדירה או המחבת ע\"ג האש אלא ע\"י ישראל דוקא יותן הקדירה אצל האש ע\"ש. ועיי' יו\"ד סי' קי\"ג:
ובענין שתיית קאוו\"י בבית עובדי כוכבים עי' יד אפרים יו\"ד סי' קי\"ד בשם שו\"ת יעב\"ץ ח\"ב סי' קמ\"ב דדרך עראי אין לאסור משום בשולי עכו\"ם אבל לשתות קאפ\"ע ושיקלאדע בקבע בבית העובדי כוכבים ודאי אסור. וכן כתב בשו\"ת בית יהודא להתיר הקאוו\"י שאין בו משום בשולי עכו\"ם. ועיקר הטעם הוא שכתבו הפר\"ח משום שאינו עולה על שלחן של מלכים ללפת בו את הפת ע\"ש:
ובס' פתחי תשובה שם סק\"א כתב בשם פנים מאירות ח\"ב סי' ס\"ב דראוי לבעל נפש שלא לשתות קאוו\"ע או טיי\"א מעובד כוכבים לפי שעולה על שלחן מלכים ומזמני עלייהו ע\"ש: כי בהפרש הנפש מהגוף כוחות הטומאה חלין שם כי האדם והבהמה שוין ושניהם צריכים שמירה מכחות הטומאה ועל הבשר אמרו דילמא אחלופי מוחלף וע\"י חתימה או סימן אין לטומאה רשות לחול שם.", + "שלא נברא להם גופות. בס' מצודת דוד טעמי מצות לרדב\"ז סי' תל\"ו כתב בשם א' מהגדולים מעשה באשה אחת זקינה שהפליגה בקרוב לק' שנים וספרו עליה אנשי מקומה כי עיניה רעה בעניים והיתה חשודה כל ימיה והי' לה בנים ובנות וחתנים וכלות ולא היתה דרה עמהם אלא יחידה בביתה ובניה היו מסדרין לה פרנסתה ויוצאין והולכין בסחורה ומתה האשה בעוד היו בניה בסחורתם ויותר מג' ימים לא נודע מיתתה וכאשר באו בניה מצאוה מתה באמצע הבית מושלכת ופיה פתוח וידיה ורגליה עקומות ולשונה תלוי' חוץ לפיה ועיניה פתוחות וכאשר קברוה בכל לילה ולילה היתה באה בהקיץ לחולים בדמיון שלה או קורא אותם או מכה אותם ותוך ז' ימים הי' מת. ועד מ' יום מתו יותר ממאתים נפשות וכולם טרם מיתתן העידו על קריאתה אותם בהקיץ או על הכאתה אותם ולא נפסק המות והדבר והדמיון ממנה עד ששרפוה. וכמו ט\"ו למיתתה פתחנו הקבר ומצאנו מגבעת שלה בלועה בתוך פיה ולא הי' ניכר מכל המצנפת רק השביצים לבד והי' דם נובע מפיה ומעיניה.
ופי' בזה הפסוק לא תלין נבלתו על העץ אזהרה שלא ילין את המת בלילה שהיא ממשלת התמורות והשדים והמזיקים כי הם מבקשים נשמות נדחות אולי יוכלו להנות בה ואולי יתלוו לגוף המת וישכנו בו. וכן קבלתי שכך קרה בימי רבינו יהודא החסיד בן ר' שמואל הנביא ע\"ה בית אב למשפחותינו. ומעשה ביצחק המזיק שמת והי' בא בכל לילה כמו המעשה הנזכר עכ\"ל. ועי' בס\"ח בצוואת רבי יהודא החסיד אות ט' וסי' רל\"ו רל\"ז שם בענין הרואה מת בחלום:" + ], + [ + "טעם. בעצימת עין של מת. לבל יחזו חיזו אחרא בתר חיזו דשכינתא ואם יש לו בן הבן מעצים עיני אביו וכן כתיב ויוסף ישית ידו על עיניך ואם יש עפר א\"י טוב שהבן ישים אותה בעצמו על עיניו וסתימת העינים ע\"י הבן הוא סיוע לדינא דקברא. שם שפתי רננות פ\"ט.", + "עוד טעם. כיון דשריא חוזא אחרא על עינוי בכל אתר דאיהו חזי איתלטיא. זוהר פ' ויחי:" + ], + [ + "טעם. שמשימין המת ע\"ג קרקע. כי קרקע עולם אינו מקבל לא טומאת מת ולא טומאת מדרס כו' ואם יניחו המת אמטה או ישימוהו ע\"ג שלחן וכלים הראויים לקבל טומאה כ\"ש שידרסו ויחזיקו בו הרוחות כי אין המטה טפלה למת. מעבר יבק שפתי רננות פ\"ט:" + ], + [ + "טעם. שמכסין פני המת בסדין. לבל יביטו המקטריגים בפניו ובמצחו ששם נרשמים העונות ויוסיפו לו מכאוב ואפי' האדם החי טוב לכסות מצחו לעולם שלא יתראה בפני החיצונים. ועוד שאסור להסתכל בפני המת פן יתבזה בעיניו. שם:" + ], + [ + "עוד טעם. כדי שלא לבייש את העניים שפניהם מושחרין ברעב. מ\"ק דף כ\"ז ע\"א:" + ], + [ + "טעם. שאסור להלין את המת. כי כל זמן דגופא לא איתקבר נשמתא לא עאלת קמי הקב\"ה ולא אתגלגל בגופא אחרא לכן אסור למשבק לי' בלא קבורתא דאפשר דהקב\"ה גזר עליה למיתי בגלגולא אחרא מיד לאוטבא ליה.*ובספר ערבי נחל פ' שלח כתב לבאר הפסוק (תהלים מ\"ט) כסיל ובער יאבדו ועזבו לאחרים חילם. ע\"פ מה דאיתא בזוהר הקדוש ששאלו לרשב\"י נשמות המגולגלות עבור שלא השלימו חוקם ומתגלגלים כ\"פ אותו גופים ראשונים מה יהי' בהם לתחיית המתים. והנה יש דעה שניצוצי הנשמה מתחלפים לכל הגופים הללו וכולם עומדים בת\"ה אבל האמת דגוף אחרון לבד שהשלים חוקו הוא עומד לת\"ה. וגופים הראשונים נאבדו וכל מצות שיעשו גופים הראשונים יורש זה הגוף האחרון. והקדמונים הנביאים ובעלי רוה\"ק בראותם זה תסמר שערותם מגודל הרחמנות על גופים הראשונים שהמה נאבדים לגמרי. ועז\"א הכתוכ כסיל ובער יאברו ועזבו לאחרים חילם היינו שכר המצות שעשו גופים הראשונים יורש הגוף האחרון הלזה.
וכתב עוד שם ביאור הפסוק (קהלת א') הולך אל דרום כו' עפ\"י משרז\"ל הרוצה להחכים ידרים להעשיר יצפין שהחכמה בדרום והעושר בצפון. והנה האדם נברא בשביל החכמה ללמוד ולעשות ואח\"כ הוא מבקש ומסבב לעשירות יומם ולילה לא ינוח ואינו משלים עי\"ז חוקו וחיובו בזה העולם מוכרח הנשמה להתגלגל. ולז\"א הולך אל דרום ר\"ל הנשמה הולך לזה העולם בשביל דרום דהיינו חכמה והוא אינו עושה כן אלא סובב אל צפון ולז\"א ועל סביבותיו ר\"ל ע\"י סביבותיו אלו שסובב תדיר לעשירות שב הרוח שמוכרח נשמתו להתגלגל ע\"כ.
ובספר לב שמח מהרב הצדיק הקדוש מאלעסק זצוק\"ל פ' מקץ כתב שהמגיד אמר להב\"י שכולם יעמדו באורות מצות שעשו רק שזה הגוף שנשלם על ידו הוא יהיה הרועה והם יתנהגו על ידו כמו הצאן ע\"י הרועה ע\"ש: זוהר פ' אמור:", + "קונטרס אחרון
יורש הגוף האחרון הלזה. ובספר קרבן שבת כ' בשם קלף ישן הנקרא עטרת שלמה וז\"ל והנה לפי דעת הזוהר שהאחרון מי שהשלים המצות הוא הזוכה בנשמה ומתלבשת בגופו אבל כל הבאים אחריו סוברים שכל הגופות יעמדו והחכם הפרדס בראשם ונותן טעם לדבר כי אחרי שהנשמה דומה לנר והנר יכול להדליק כמה נרות ואינה חסירה מראשונה כלום כך הנשמות האלו. ואומר אני שזה לדעתי רמז לנו הכתוב סוד זה באמרו נר ה' נשמת אדם חופש כל חדרי בטן. ר\"ל אחרי שנר ה' נשמת אדם מזה אתה יכול לידע שהוא חופש כל חדרי בטן כל דייקא. ר\"ל שהיה מקודם בכמה גופות הוא חופשת אותם לעתיד ומתלבשת בכולם אחרי שהוא דומה לנר כו' ובודאי צ\"ל כמ\"ש בשם הפרדס שכל הגופים יעמדו והמגולגל נוטל אור מנשמה כפי חלק מצות שעשה והשאר הוא נשאר לאיש הראשון וכן כולם ע\"ש:
ובזוהר תרומה דף קע\"ד כתב כל נשמתין אתו מהאי גופא קדישא. והוא ע\"ד שאמז\"ל בגמרא עד שיכלו הנשמות שבגוף. ופירש\"י חדר ששמו גוף*ובספר בית שמואל אחרון (תשא) פי' בשם האריז\"ל מאמר הגמרא שיתא אלפי שני הוי עלמא שני אלפים תוהו. שני אלפים תורה. שני אלפים ימות המשיח. ובעונותינו שרבו יצאו מה שיצאו. פי' דאין משיח בא עד שיכלו כל הנשמות שבגוף. והנה אם הנשמות טובים ומתקנים בפעם אחד ואין צריכין להתגלגל. א\"כ יוצאים מהר כל הנשמות שבגוף אבל בעונותינו יצאו מה שיצאו. ר\"ל שיוצאין נשמות מה שיצאו כבר דהיינו גלגולים ועי\"כ אין יוצאין מהר הנשמות שבגוף. ועי\"ז עכוב לביאת משיח שאין יוצאין הנשמות שבגוף מהר: הגהות מהרצ\"א להגאון הקדוש מדינוב זצוק\"ל:
ובספר לב שמח (בראשית) פי' אין בן דוד בא עד שיכלו הנשמות שבגוף. שיש חלילה נדחים בגופים בבהמות ובעופות ובשרצים ורמשים. ועל ידי ישראל נתעלו וכשיכלה הנשמות שבאותן גופים אז יבא בן דוד. וזה הבטחה וירדו בדגת הים ובעוף וכו' ובכל הארץ היינו אותן הנדחים בארץ בעפר ואשפה ובכל הרמש. היינו בשרצים ורמשים. תהיו מושלים להעלות הכל. ופי' ג\"כ ומוראכם וחתכם יהי' על כל חית הארץ ועל כל עוף השמים בכל אשר תרמוש האדמה. היינו מה שנידח במה שתרמוש הארץ אפי' בשרצים. ובכל דגי הים שיש שם דגים טמאים שאין בקל להתעלות ג\"כ בידכם נתנו להעלות הכל כירק עשב. מה שהי' בכח אדם להעלות כמה מדרגות מצומח למדבר נתתי לכם את כל להעלות ולברר. מעין שפי' בהסידור על ונתתי עשב בשדך לבהמתך יתעלה מצומח לחי והדר ואכלת ושבעת. החי יתעלה למדבר:
וזה כל שתה תחת רגליו. יש שמגולגלים בדגים ובעופות. ופעמים חלילה בעופות טמאים כמבואר כמה מעשיות בזמן האר\"י וע\"י הצדיקים נתקנים. אפי' עובר ארחות ימים. אותן נשמות שמשליכין אותם כף הקלע בימים ובנהרות ג\"כ שתה תחת רגליו להיות תקונין וברורין:
ובספר דברי שאול (שיר השירים) כתב בשם המגיד משרים דשלשה פעמים האדם מתגלגל ולא יותר ואסמכי' אקרא דעל שלשה פשעי ישראל ועל ארבעה לא אשיבנה. ועי' מהרש\"א בח\"א (שבת קנ\"ב) דאסמכי' אקרא הן יפעל אל פעמים שלש ע\"ש. והטעם בזה. דהנה בעל עקידה פ' צו מדמה חטאי אדם לכלי מתכות וכ\"ח שיש אשר לא יתרחץ כמו כ\"ח. והנה גם כ\"ח קי\"ל דבשלשה פעמים יצא הגיעול ממנו בדרבנן ועי' עיטור ביו\"ד סי' קכ\"א ובחק יעקב ריש סי' תנ\"א בשם הרוקח וא\"כ בשלשה פעמים יוכל להתנקות ולכך הגלגול אינו רק עד ג' פעמים:
ובספר רבינו בחיי (ברכה) כתב וז\"ל יחי ראובן ואל ימות הזכיר יחי על חי העוה\"ב ואל ימות שלא ישוב משם עוד בגוף למות מיתה שניה וזהו שתרגם אונקלוס ע\"ה ומותא תנינא לא ימות וגלה לנו בזה כי הנשמות מתגלגלות לשום בגוף אחר שקבלו שכרם ועונשם בגן עדן או בגיהנם. וזה ידוע ומקובל כי כשם ששמטות העולם חוזרות ומתגלגלות כן הנשמה אחר שקבלה שכרה בג\"ע או עונשה בגיהנם הנה היא חוזרת אחר זמן בגוף לקבל הראוי לה במדה כנגד מדה והגלגול הזה נקרא אצל רז\"ל תחיית המתים. ותמצא בירושלמי (ישעי' כ\"ב) אם יכופר העון הזה לכם עד תמותון זו מיתה שני' וכן ת\"י אם ישתבק חובא הדין לכון עד תמותון מותא תנינא:
ובספר משכנות הרועים סי' ג' מביא מגאון א' קדוש שעשה שאלות חלום על אשר עפ\"י ד\"ת חייב את הזכאי ממון הרבה והשיבו לו שאבותיו של זה גזלו לאבותיו של הזכאי ע\"כ חשב השי\"ת מחשבות לבל ידח ממנו נדח ואמרה התורה שתחזור הגזילה ליורשים:
ובספר דברי יחזקאל (שופטים) כ' בשם הרב הגאון הק' מו\"ה נתן אדלער זלה\"ה על פסוק לא יהיה כלי גבר על אשה ולא ילבש גבר שמלת אשה. מה ששינה הכתוב כאן ולא כתב לא תלבש אשה שמלת גבר כמ\"ש אח\"כ. כי ידוע מסה\"ק מי שהוא הולך במחשבות של זנות ח\"ו הוא מתגלגל אח\"כ באשה. ע\"כ אמר הכתוב לא יהי' כלי גבר על אשה.*בספר טעמי המצות אות שי\"ד כתב טעם שלא הרגה יעל לסיסרא בסכין אלא ביתד האוהל. משום לא יהי' כלי גבר על אשה: כלי הוא לשון מחשבה מלשון נכליהם. או מלשון ויתנכלו. שלא יהי' מחשבותיו של גבר על אשה עי\"ז ינצל ולא ילבש גבר שמלת אשה. שלא יצטרך להתגלגל באשה:
ובש\"ע האריז\"ל כתב האדם כשחייב גילגול ומת ונולד לו בן אחר מיתתו הוא מתגלגל באותו בן. וז\"ש אביי ע\"ש אביו שנתגלגל בו. וז\"ש \"אשר \"בך \"ירוחם \"יתום שר\"ת אביי שהי' יתום: ", + "שמוכרח נשמתו להתגלגל. ועד\"ז ביאר הגאון הקדוש המקובל בעל משנת חסידים זצוק\"ל זי\"ע בספרו חושב מחשבות בפסוק (תהלים י\"ט) תורת ה' תמימה. בשביל שתורת ה' צריכה להיות תמימה לפיכך משיבת נפש. צריך האדם לבא בגלגול עוד הפעם כדי להשלים מה שחיסר ממנה כמ\"ש בכתבי האר\"י זלה\"ה*ובספר טעמי המצוות לרדב\"ז ז\"ל סי' קכ\"ט כתב שרבינו יצק בנו של הראב\"ד ז\"ל הי' מכיר בפני אדם אי הוא מן הנשמות החדשים או מן הישנים:
ובספר שם הגדולים להגאון הקדוש מוהר\"ר חיד\"א זצוק\"ל אות א' כתב שרבינו יצחק בן הראב\"'ד דהגם שהי' סגי נהור הי' מכיר באדם בגלגוליו והי' מרגיש בהרגשת האויר לומר זה חי וזה מת והי' גדול בתפלתו כרבי חנינא בן דוסא כמ\"ש הרב יש\"ר בס' מצרף לחכמה דף ט\"ו: ובספר אספקלריא המאירה (ויחי) כתב בשם הזוהר חדש שאחת מן השאלות לאדם בבואו לעוה\"ב אם יודע מגילגולו ע\"ש:
ובספר אור צדיקים כתב שסיפר תלמיד של האריז\"ל ה\"ה החכם ר' גדליה הלוי ז\"ל שבימי האריז\"ל בכל ערב שבת היו הולכים חוץ לעיר לקבל את השבת וראה פעם א' על בית החיים של צפת חיילות נשמות שעלו מן הקברות לעלות למעלה לגן עדן העליון וכן להיפך ראה רבי רבבות נשמות שירדו כנגדם ואלו הן הנשמות יתירות הנתוספות לישראל בשבת ומתוך רוב בלבול וערבוב הנשמות הוכרח לעצום עיניו. ואעפ\"כ ראה כל הדברים בעינים סגורות:
וכן פעם א' הלך האריז\"ל ללמוד תורה עם תלמידיו בשדה וראה שעל האילנות היו יושבים עליהם נשמות לאלפים ולרבבות וכן סמוך לשם הי' נהר וראה על כל פני המים הי' שטים ונגרים נשמות לאלפים ולרבבות. כיון שראה אותם שאל להן מה טיבן. והשיבו לו ששמעו מקדושתו שיש כח בידו לתקן אותם. ושהם הנשמות שנדחו מחוץ לפרגוד שלא עשו תשובה בימי חייהם בעוה\"ז. והאריז\"ל הבטיחם להעלותם בכל מה דאפשר:
כתב בספר ישמח משה (נח) בשם ספרי חכמי אמת דאף דנשמה המגולגלת באדם אינה יודעת ואינה זוכרת כלל בהיותה בגוף האדם למה היא באה ולמי היתה בגלגול הקודם. אבל הנשמה המגולגלת בבע\"ח שאינם מדברים יודעת וזוכרת משל מי היא ואת אשר עותה ואת אשר נגזר עליה:
ובספר הגלגולים פרק י\"ג כתב מא\"ש בשם ס' המגיד שמי שיש בידו להיטיב לעניים ולנדכאים או לא' מישראל או שהוא עשיר והוא כילי או שהוא בעל תורה ואינו רוצה ללמד לאחרים כל אלו יתגלגלו בנשים:
ובספר יסוד האמונה בליקוטי קהלת פי' הפסוק אדם א' מאלף מצאתי ואשה בכל אלה לא מצאתי. עפ\"י מה שכתב האריז\"ל בספר הגלגולים שנשים אינם מגולגלות בסוד הפסוק הן כל אלה יפעל אל פעמים שלש עם גבר וזה הפסיק נאמר על ענין גלגול הוא דוקא עם גבר ולא עם אשה. וכן כאן פי' הפסוק הוא כך ואשה בכל אלה היינו בסוד הגלגול בכל אלה יפעל אל וגו' לא מצאתי שנשים אינם מגולגלות:
ובספר דבש לפי כתב וז\"ל דגלגול הוא לזכרים כי הנקבות מקבלות ענשן לעוה\"ב ובגיהנם ולפעמים תתגלגל האשה בעבור בעלה בסוד ויצאה אשתו עמו ע\"כ:*ובש\"ע האריז\"ל כתב שאדם הבא פ\"א לעולם הזה והי' חדש ואז בא בת זוגו עמו כנודע והנה כשבא הזמן שראוי לישא אשה אז מזדמנות לו בת זוגו בלי שום טורח כלל ועיקר. אמנם אם חטא והוצרך להתגלגל עליו והוא מאותם שכ' בהם ויצאה אשתו עמו שמגלגלים גם לבת זוגו פ\"א בעבורו הנה האדם כזה כאשר יבא לו אשה לא תזדמן בת זוגו אליו אלא ע\"י צער גדול וקטטות ומלחמות גדולות שיהי' לו קטרוגים וזה נקרא זיווג שני:
בספר דודאים בשדה (בהר) פי' בשם ספר עמק המלך נוח לו לאדם שלא נברא משנברא. היינו שלא נברא יותר משנברא כבר פעם אחת. שלא יתגלגל יותר:
כתב בספר מעבר יבק דבעולם האמת יש להאיש שייכות עם אשתו הראשונ' ועי' בזוה\"ק בראשית דף כ\"א ע\"ב. דאשה שנשאת לב' אנשים זא\"ז חוזרת לעתיד לבעלה הראשון ועיין באוה\"ח על התורה פסוק הפעם ילווה אישי אלי. וע\"ע במדרש שמואל בפסוק נפלאת אהבתך כו' אביגיל בעוה\"ז ומיכל לעוה\"ב:" + ], + [ + "טעם. שמטהרין המת. לפי כשהנשמה יוצאה מן הגוף רואה פני השכינה ומחמת פחד פולטת זרע ומטמאה את הגוף. תשב\"ץ אות תמ\"ט: " + ], + [ + "טעם שטחין את המת את ראשו בביצים טרופין בקליפתם. מפני שהוא מנהג קדום לסימן לפי שהי' מוליכין אותו חוץ לעיר ליקבר וכדי שיכירו הקוברים שהוא ישראל עשו בו סימן זה. וטעם הביצים. שגלגל הוא שחוזר בעולם.*ונכון להתיר הציצית מטלית של מתים או להכניסם בכנפות ולא כמו שנוהגין בזמן הזה במדינות הללו לפסול הציצית וזה לא נכון לגמרי. עטרת זקנים סימן מ\"ו: כל בו:", + "קונטרס אחרון
לא נכון לגמרי. כתב בספר כרם שלמה בשם ספר בית לחם יהודה דמי שהי' לו טלית נאה ואחר מיתה רוצים להחליפו על טלית רע לא יפה הם עושים דניחא לאדם בטליתו:
ועי' תוס' (נדה ס\"א ע\"ב) בד\"ה אבל בשם ר\"ת הטעם שחייב המת בציצית. כיון דשקולה כנגד כל המצות הוה לועג לרש אם לא יעשו ציצית למת. ועי' תוס' ב\"ב דף ע\"ד בד\"ה פסקי דכתב בשם המדרש למה נסמכה פרשת מקושש לפרשת ציצית לומר לך שהמתים חייבים בציצית:
ומה שיש נוהגין להתיר הציצית מטלית של מתים או להכניסם בכנפות. הוא עפ\"י דברי התוס' (ברכות י\"ח) בד\"ה למחר וז\"ל ואר\"ת ששמע מזקני לוטי\"ר דמסירים הציצית. דציצית עולה למנין תרי\"ג עם ח' חוטים וחמשה קשרים ואם לובש ציצית נראה כאילו קיים כל התורה ומיחזי כשיקרא כו' והריצב\"א הי' רגיל שלא להסירם מן הכנף אלא לקשרם ולהדקם בתוך הכנף לאפוקי נפשיה מפלוגתא אם הם חייבין בציצית יש להם ציצית ואם לאו הרי הם מכוסין ע\"ש. ובארץ אשכנז נוהגים להשים ציצית בטלית של מת שיהא ניכר שקיים מצות ציצית ומיד מסירין. תוס' ב\"ב שם. ועי' תוס' נדה שם דאותם שלא היו לובשים ציצית בחייהם אם ישימו לו ציצית הוא יותר לועג לרש שבחייו לא קיים ובמותו יקיים ע\"ש. ואותם ההולכים בטלית של משי יקברוהו אותו בזה ולפסול הציצית. יוסף דעת ח\"ב סי' שנ\"א. אם שכחו להלביש איזה דבר מבגדי המת יניחו אותו על הארון. עי' באה\"ט סי' שנ\"ב. ועי' שו\"ת מהר\"י מברונא סי' קפ\"א:" + ], + [ + "טעם למנהג שאין עושים קשרים בתכריכי המתים וכן באבנטו. כי מורה בטחון התחיה. מעבר יבק שפת אמת פ\"ו:" + ], + [ + "טעם שצריכים לתפור התכריכין בחוט של פשתן. מפני שהפשתן נקרא עץ יורה להנהגת עץ החיים. שם אמרי נועם פ' כ\"ו:", + "קונטרס אחרון
בחוט של פשתן. בספר חסד לאברהם מעין רביעי עין יעקב נהר נ\"ב כתב מצאתי בסכ\"י וז\"ל דע שיש סוד גדול בלבישת בגדי פשתן כי הוא תועלת לחיים ולמתים ולגדולים ולקטנים שכל נפטר שמתלבש בבגדי פשתן לבן אפי' נפטר בח\"ל כל קטיגור נעשה סניגור. ואפי' תינוק שאביו מוחזק שמתו לו בנים הרבה כו' תינוק זה בטוח מכל אלו היזקות בסגולת לבישת בגדים אלו. ודוקא שמלביש בגדי פשתן לבדו ולא מין אחר עמו אפי' חוט א' פוסל בו.
ועי' פרישה סי' שנ\"ב בשם נ\"י דכל העושה תכריכים נאים למת וחשובים מכירים בו שהוא מודה בתחיית המתים ותע\"ב:
כתב מהרי\"ל מה שנוהגין להלביש המתים מלבוש פשוט כמין סדין למעלה מכל מלבושיו. משום דאיתא בירושלמי ר' בסדין אקבר. והרר\"ז ז\"ל הביא ראי' מביצה דף י' דקאמר למיגז לי' גלימא וזהו מלבוש העשוי כגולם בלי צורת חיתוך איברים ע\"כ:
ובספר מעבר יבק שפת אמת פ\"ח כתב וז\"ל אמרו רבנן כסות היורדת עם האדם לשאול היא עולה עמו ק\"ו מחטה וכו' ואפי' נשרף האדם הרוח מתלבש בריח מלבושיו. וכן כשהתכריכין בלין הרוח מתלבש בסוד התכריכין ההם. אך אם נפשטו מעליו אין לרוח במה להתלבש. וכן יכולים המתים להתלבש בלבושים אחרים כמו שהמלאכים המושגים לעיני חוש מתלבשים צורה אנושית.*בספר ילקוט ראובני (וישלח) כתב בשם ציוני על פסוק ויאבק איש עמו. האיך נתאבק גויתו כתרשיש עם חומר האנושי. כי המלאכים מתלבשים בחומר אנושי דוגמת שליחותם כי כל דמות יש למעלה: ורבינו הקדוש הי' נראה בבגדי חמודות שהי' לובש בשבת ולא בתכריכין ודאי אם באותה שעה היו מחפשים בקברו היו מוצאים עצמותיו או גופו*בספר מדרש תלפיות אות א' כתב בשם ר' יהודה החסיד ז\"ל כי כאשר הבעלת אוב מעלה המת אם יבדקו בקבר האיש שהועלה לא ימצאו שם גופו עד אחר חזרתו: אלא הי' התלבשות בדמות גופו הניכר לבני ביתו וזה לא ימצא אלא בחסידים שהם כבני בית למעלה וניתן להם בקשתם:
ובש\"ע האריז\"ל כתב שכפי גוון המלבושים שאדם לובש בשבת בעוה\"ז כך ממש יתלבש אחר פטירתו בימי שבת תמיד. ועי' ס\"ח סימן תשכ\"ט:
ובספר ילקוט ראובני (ויחי) כתב בשם הציוני דמה שאמז\"ל יעקב אבינו לא מת לפי פשוטו נתלבש צורה כעין גוף האדם קדמאה קודם חטאו ויהא משוטט בעוה\"ז לתועלת עם קדוש:
ובשם הגהה שם כתב שיעקב אבינו ע\"ה הי' יכול להתלבש ולהראות כענין אליהו ז\"ל וז\"ש רז\"ל יעקב אבינו לא מת אלא שנעשה גופו ובשרו לפיד אש ונפשו תחופף עליו כל היום. ר\"ל כל הנפשות נשארו ערומים ואינם לובשים לבוש השני כל עת שירצו ואפי' נפשות הצדיקים אלא בשעה שרוצה הקב\"ה לעשות שליחות הצדיקים כגון נבות היזרעאלי וכיוצא בו ואחרי שעשה שליחתו מתפשטות ונשארו ערומים אבל של יעקב אבינו ע\"ה אינה נשארה ערומה אפי' שעה א' אלא הלבוש שלו מחופף על נשמתה תמיד וכל שעה שנשמת יעקב אבינו ע\"ה רצה להתלבש באותו לבוש הוא לאלתר מתלבש באותו לבוש ע\"כ ארז\"ל יעקב אבינו לא מת וכשישראל בצער הגלות מיד נשמת יעקב לובשה המלבוש ומבקש רחמים מן השכינה על ישראל וע\"ל בהשמטה לסעי' תתרס\"ט בד\"ה ובאלשיך:", + "להנהגת עץ החיים. בספר עיקרי הד\"ט סי' ל\"ה אות י\"ח כתב בשם הרמ\"ז ובשם שאר פוסקים שמזכירים ומזהירים שטעות גדול' ביד עושי ההקפות בבית ואח\"כ הולכים לקברות שאז הוא יותר צער למת. שחוזרים הנגעים להתאחז בו בתוקף גדול מבראשונה. ובספר מדרש אליהו מביא מעשי אדיר ונורא שאירע בימי האריז\"ל על איש אחר שלא קברו אותו מיד אחר ההקפות ושלטו בו המזיקים ב\"מ ושב וא\"ת עדיף ע\"ש:
ובספר מעבר יבק שפת אמת כתב וז\"ל ואם יהי' לו מעפר א\"י ישים תחתיו ובברית המעור וקצת על עיניו וכפיו בסוד כי רצו עבדיך את אבניה ואת עפרה יחננו כו' והועד לי מפי הראיה שעפר א\"י מכלה בשר הגוף בזמן חודש ימים*בספר דברי' נחמדים להגאון הקדוש מדינוב זצוק\"ל פ' שתקות אנוש רימה. שהנפטר מקווה לזה אשר יתהווה מבשרו רימה שיתעכל מהרה. כי ידוע כ\"ז שלא נתעכל הבשר עדיין הדין מתות על הנפטר. משא\"כ אחר עיכול הבשר ומצאנו ראינו בצוואת הגאון הקדוש מו\"ה נפתלי כ\"ץ זצוק\"ל שהי' מצוה ליתן סיד תחת ארונו:
ובספר חסידים סי' תשכ\"ה כתב מעשה באיש א' שבלע אפרסמון (בלשמ\"ו שאם יאל. ג' מחצית ימות מיד) ומת. לאחר שנים בא בחלום לבניו שיתפרו אחריו שידעו מה קשה לו. היו סבורים שמא הפשיטוהו והוא ערום חפרו אחריו ומצאוהו שלם כיום שנקבר. נגעו בבגד הגוף שנקבר בו שכרוך בו לראות בגופו האיך הוא. כשנגעו בבגד הגוף והבגד נפל ולא נשאר כלום. כי לפני כמה שנים מת. והי' כאבק. ולמה בא בחלום. כי היו דנין איתו כשהוא שלם בגופו. ע\"כ:
ובסי' תתשס\"ט כתב על מה שאמז\"ל קשה רמה למת. לא שכואב לו. אלא שהנשמה קשה לה זולת הגוף. ועי' בס' נשמת חיים מאמר שני סוף פרק כ\"ד:
ובספר יערות דבש ח\"א כתב וז\"ל ביחוד צריך שימור על הסתכלות במראות כי כבר נודע מ\"ש הזוהר ומקובלים כי בכל דיוקן ודיוקן אית רוח השורה ולכן המסתכל במראה ללא צורך הרוח מתלבש בדיוקנא ומזיק לו במותו [הערת המדפיס: ולכן המנהג לכסות המראות בז' ימי אבילות. כדי שלא יתלבש הרוח בדיוקנא כי אז יש להרוח יותר מקום להתדבק בו:] וגורם רעה לעצמו. כי ידוע תדע כי אין לך פרצוף וצלם תבנית עץ ואבן שאין עליו שורה רוח מזיק. ומאד יש לאדם להזהר מבלי להיות בתוך ביתו פרצוף וצלם בצורה בולטת [הערת המדפיס: בספר ארחות חיים סי' ק\"נ כ' בשם שו'\"ת חת\"ס ח\"ו סי' ו' בביהכ\"נ שיש להם טס כסף של כלי הקודש שבולטת עלי' צורת משה ואהרן די לקטוע ראש חוטמו:
ועי' יד אפרים יו\"ד סי' קמ\"א סעי' ו' בשם בעי חיי שהעלה להחמיר אף בצורת בהמה חיה ועוף אם לא יפחות הצורה בענין שיוכר הפיחות:
ומה שאמז\"ל (ב\"ק צ\"ז) מטבע של אברהם אבינו זקן וזקנה מכאן בחור ובתולה מכאן. היינו שמצד א' הי' כתב זקן וזקנה וכו' דאלו הצורות הא אסור לעשות צורות אדם. תוס' שם בד\"ה מטבע:
ובספר ייטב לב (תרומה) פי' בשם המפורשים מאמרם ז\"ל מטבע של אברהם אבינו הי' בחור מצד זה וזקן מצד זה פי' בעוד היותו בחור הי' מפחד וחרד מיום המיתה כמו זקן וכמ\"ש ז\"ל שוב יום אחד לפני כו'. וכי אדם יודע אימתי כו' אלא ישוב היום שמא כו' למחר. וכמו כן בהיותו זקן הי' נדמה בעיניו עדיין הוא בחור כי כלה בהבל ימיו ח\"ו עד כי בהצטרף כל זמן עבודתו לא יעלו רק לימים מועטים:
ופי' בזה הפסוק ואברהם זקן שנדמה בעיניו זקן גם בהיותו בא בימים מועטים וכ\"כ ואברהם זקן בהיותו זקן נדמה לו כי עדיין אייננו זקן רק בא בימים מועטים ולא שנים מרובים:
ובשו\"ת יעב\"ץ סי' ק\"ע כתב מעשה אירע בימינו כשנתקבל הרב ה\"הה מוהר\"ר אלעזר גאב\"ד דק\"ק אמשטרדם עמד איש אחד שם שהוציא מוניטון שלו בעולם. דהיינו שהדפיס מטבע כסף בדמות צורתו והי' תבנית ראש עד החזה עם פרצוף פנים שלם בולט וכשהצצתי בו נרתעתי ותמהתי מאד אם נעשה מדעת הרב הנ\"ל וברצונו שהי' נודע בשם חסיד בדורו. כי יש בזה איסור ל\"ת של תורה לא תעשון אתי כו' אני אומר בטח שהרב הנ\"ל לא ידע ולא הסכים בעשייתו כי לא יאונה לצדיק כל און. וחזי מאי סלקא ביה לפי מה ששמעתי השררה צוה בגזירה חרוצה לגונזן ולא יראו החוצה:] ואפי' צורה מצויר' בכותל יש להזהר. כי אין לך צלם ודמות דלא שריא בי' רוח רעה. ובעוה\"ר רבו כעת ביחוד בארץ אשכנז אשר למדו ממעשה העכו\"ם ובתיהם מלאים צורת פסל ומסכה ורובן שצורה בולטת תבנית אדם ורמש צפור חית ארץ. ורוב כלים מנחושת וכסף הכל עליו פני אדם מחבלים ומשחיתים יבואו הבית ואלמלי נתנה רשות לעין לראות הי' חרדים ולא הי' יודעים מה לעשות לרוב פחד ע\"כ. ונראה דמהאי טעמא אין לצייר צורתו בפאטיגראפי כי רוח מזיק שורה עליו ומזיק לו במותו. ועי' ט\"ה ח\"א סעי' קס\"ג בהשמטה בד\"ה ועי': . כי הבשר להיותו מעור הנחש הוא מכלה אותו במהרה להסיר טומאתו ממנה למען יהיה העם היושב בה נשוא עון.
ובספר מדרש תלפיות אות א' כתב שמעתי אם ישימו על עיני המת ועל טיבורו ועל מילתו מעפר של א\"י נחשב כאלו הוא קבור ממש בא\"י:
צריך ליזהר בשעת שמניחין את המת בקבר שלא יהי' עפר על פניו שיש לו בושת משאר מתים כי הנפשות הם כתואר הגופים. שפת אמת פ' כ\"ה:
ובענין מ\"ש בצוואת רבי יהודא החסיד בריש ס\"ח דאין לחצוב קבר ולהניחו פתוח אם אין נותנים בו המת מבעוד יום. ואם יניחנו פתוח עד הבוקר בימים מועטים ימות א' מבני העיר. כתב בספר פחד יצחק שבעיר פירארא כשמת הזקן ר' שמואל ראווינה בשנת התפ\"ב הוצרכו הקוברים לחצוב לו קובר ביום שלפני קבורתו לקברו ביום המחרת בבוקר בהשכמה. ובאו לפני הב\"ד ושאלו אם חוששין לצוואת ר' יהודא החסיד. והתיר להם לחצוב אך בתנאי שאחר החציבה יכסוהו במחצלאות או נסרים ולא יניחוהו מגולה בלילה וכן נעשה:
אין נותנין ב' ארונות זה על זה וצריך למחות בקהלות שהקוברים עושים כן שלא ישימו זה על זה אלא בדאיכא בבירור הפסקת ו' טפחים מיהו אם א\"א לקברו בענין אחר ודאי שרי. ש\"ך סי' שס\"ב סק\"ד:
ובספר דבר יום ביומו (כ\"ז שבט) כתב שבעיר קראקא נקבר השארית יוסף ועליו אשתו הרבנית ועליהם נינה הקטן ועליהם בנו של השארית יוסף כך חקוק במצבתם. וא\"כ ד' אנשים נקברו זה על זה. ועי' פתחי תשובה. שם סק\"ג:" + ], + [ + "טעם. שמעמידין את המת ג' פעמים קודם שאומרים עליו צדוק הדין. כדי להבריח רוחות הטומאה הרוצים להחזיק בו שלא להכניס עמו לקבורה כי כשמעמידי' אותו הולכים להם ובימים שאין בהם צדוק הדין א\"צ להעמיד אותו כי ביום זה אין כ\"כ רוחות טומאות מצויות.*ונראה שהי' אומרים צ\"ה קודם שנקבר המת. ועי' מהרי\"ל כשנפטר אשתו העמידו המת בבית שמטהרין שם על הקרקע עם המטה ובנו ובתו ישבו אצל אמם והי' מתאוננים לה והוא הי' אומר צדוק הדין בקול רם ובנו עומד משמאלו ואמר עמו וכל הציבור במתון עמהם ואח\"כ נשאו האבלים את המת עד הקבר ע\"ש. ומהפכין מטתו אחר הנחתו בקבר ג\"פ. בית לחם יהודא סימן שע\"ו סעי' ד'. וביום שאין אומרים תחנון אין להושיב המת ג\"פ וכן אין מהפכין מטתו. שם: שפתי כהן סי' שנ\"ח ס\"ק ד':", + "קונטרס אחרון
ג' פעמים. ובספר מעבר יבק שפת אמת פ' ל\"א כתב בשם נימוקי יוסף סוף פ' המוכר פירות שמעמידין אותו ז' פעמים. כנגד שבעה דברים שהעולם נפסקין מהם כדכתיב זרע. וקציר. קור. וחום. קיץ. וחורף. יום ולילה לא ישבותו. יום ולילה נחשבים אחד. לומר כי החי יתן אל לבו כי העולם וכל עניניו הבל. ואשרי מי שעמלו בתורה ובמע\"ט:
ובשפתי רננות פט\"ו כתב דבכל זמן שעומדים הנושאים את המת עם הארגז להחליף יכוונו להבריח מעליו ומסביביו הרוחות*בספר יע\"ד פי' הפסוק אומרים לעץ אבי אתה ולאבן כי ילדתנו. דהנה הרשע לאחר מיתתו באים הקליפות ונוטלים את המת ועושים עמו מה שרוצים ומניחים על מקום המת עץ או אבן בדמות המת הזה והבנים צועקים אבי אבי אבקשך מחילה. אבל באמת לאו אביו הוא ורק הוא אבן דומם או עץ בעלמא: כי בכל עמידה הרוחות פורחים. ואולי שאין להם רשות רק להלוך לא לעמוד כמו שהמזיק אין לו רשות לזוז ממקומו. ואולי הרוחות נקראים פורחות על זה כדכתיב ונפשותיכן לפורחות:
ונייחא גדולה יהי' לאב בעת שבניו יעסקו בקבורתו וג\"כ ודאי יהי' זכות והנאה לבן בחייו ובמותו ומנהגן של ישראל להקפיד על זה קפידה גדולה. ונלמד ממה שאמר הכתוב באברהם יצחק ויעקב כי קברו אותם בניהם ומנהג המקומות שלוקחין האבלים והקרובים המטה על כתפיהם ואח\"כ שאר העם כאשר כתב המגיה סי' שנ\"ח סעי' ג'. מעבר יבק אמרי נועם פ' כ\"ז:
כשנושאין אותו לקבר אומרים שיר של פגעים. ואחר הקבורה יאמר כל אחד פסוק והוא רחום ג\"פ וזהו גמילות חסד גדול' למת להחליש ראשי המשחית ואם יאמרוהו כל הקהל ג\"פ בקול הנה מה טוב שהם ל\"ט תיבות כנודע ובזה מקילים מעליו כח המלקות מחיבוט הקבר ושאר דינים ואח\"כ יאמרו וסר עונך וחטאתך תכופר. שם פי\"ח:
ועי' ט\"ז סי' שע\"ו סק\"ג שכתב בשם רש\"ל שיש לומר אחר שנקבר ז\"פ ויהי נועם דהיינו בפעם אחד עד מלת כי ומלת כי בכלל. ובפעם הב' עד כי מלאכיו. ובג' עד כי מלאכיו יצוה. בד' עד יצוה לך. ובה' עד לך לשמרך. ובו' עד לשמרך בכל. ובז' עד בכל דרכיך ויש בו סוד. וכתוב בלבוש שגם הוא נהג כן:
אם גשמים מזלפים על מטתו מורה התעוררות הרחמים עליו. שפתי צדק פרק כ\"ד:
צריך כל אדם אפי' העני שבישראל שיהי' הקרקע שהוא קבור בתוכה קנוי לו בכסף. והטעם. לפי שאין רשות לשום משחית להוציא את האדם מרשותו ולא נקרא רשותו אלא א\"כ אותה קרקע קנוי לו ולכך לא רצה אברהם במערה רק בכסף מלא ומטעם זה יעשו בעלי השבעות המשביעים עיגול סביב להם כי אין יכולת השדים לכנוס מר\"ה לרה\"י וכן המנהג את החיות בעת לידתם אחר שהם שוכבים על המטה כדי שלא ישלוט בהם רוחין ולולין. ספר החיים פרק שמיני:
ובענין צדוק הדין כתב בס' חכמת אדם דמנהג הנכון הוא שיאמרו צדוק הדין בשעת יציאת נשמה וכשיגיע לדיין אמת קורע ומברך ברוך דיין אמת בשם ומלכות כל מצטער עליו. וע\"ל בהשמטה לסעי' תתרכ\"ד בד\"ה ועי':
ובספר שבלי הלקט סי' י\"ג כתב וז\"ל מצאתי בשם רבינו שלמה ז\"ל מנהג לומר צידוק הדין בשעת יציאת נשמה וממתינין לכבוד הדבר ואומרים אותו בחצר בית הקברות או על פי המערה בשלום תשכב. פ\"א קברו מת בחוה\"מ ולא רצו לומר עליו צידוק הדין ולא קדיש. שהקדיש אינו בא אלא בשביל הפסוקים של צידוק הדין. ועמד רבי ואמר עליו צידוק הדין וקדיש. שאין זה לא הספד ולא קינה ואין כאן חילול מועד. אלא הוא הודאה וקבלת דין שמים כו' וצידוק הדין כל שבעת ימי אבלותו מצות אמירתו:
ובשם רבינו ישעי' כ' שדחה דבריו וכ' שאין נכון לאומרו לפי שיש בו כמה דברים של עגמת נפש. וכולו הוא מלא דברים המעציבים לבו של אדם ולהזכיר לו יום המיתה. והלכך אין לאומרו בשום יום שאמרו חכמים שאסור להספיד בו. וע\"ל בהשמטה לסעי' תס\"ז בד\"ה אין. בן י\"ב חדש אומרים עליו צ\"ה וקדיש. יעב\"ץ:", + "עד הקבר. בספר מעבר יבק שפתי רננות פ' מ\"ב כתב וז\"ל מצאתי בדרושי גורי האר\"י כי אחרי הקבורה באים ד' מלאכים משפילים הקבר וממעמקים אותו בארץ כגובה קומת האדם. ולהיות כי הקליפה קשורה עם הנשמה ועם הגוף לכן מחברים אותם יחד ואז אוחזים אותם המלאכים באותו האדם כל אחד מן הקצה שלו ומנערים אותו וחובטים אותו במקלות של ברזל כדרך שחובט אדם כסותו ומנערו להסיר ממנו העפר הדבק בו. וכך הם עושים עד שתפרד מעט מעט אותה קליפה מן האדם עד שנעקרת לגמרי. וזהו פירוש חבוט הקבר ממש. אמנם הצדיקים אשר עשו מעשים טובים בחייהם היו חובטים עצמן ומתפרדת קליפה זו מעליהם ע\"י היסורין והצער שסובלין בחייהם ע\"י התורה שמתשת גופו של אדם. ברם להפרידה בחיים לגמרי א\"א ואין איש ניצול מחבוט הקבר אך הרשעים צריכים טרחא יתירה:*ובספר אגרא דכלה (בראשית) כתב דבכל דבר נתלבש ניצוצי קדושה והוצרך לאכילה. ולשתיה גשמיות המלובשת בסוד עפר הכללי הגובר בעוה\"ז העשי' גשמיות ואילו הי' האדם מכוון בכל אכילותיו לא יצטרך לחיבוט הקבר רק כיון שאוכל בשביל תאוותו ועי\"כ נתגבר היסוד העפר ונדבק בגופו ע\"כ הוצרך הגוף לחיבוט הקבר להתבלות בקבר:
ובספר יסוד התשובה פי\"ד כתב וז\"ל פ\"ג במסכת' חיבוט הקבר אמר ר\"י משום ר\"א קשה הדין שהקב\"ה דן את האדם בקבר יותר מדין גיהנם. דין גיהנם מכ' שנה ולמעלה. אבל דין הקבר אפי' צדיקים נידונין בו. אפי' גמולי חלב אפי' יונקי שדים נידונין בה. אבל אמרו חז\"ל הדר בא\"י ומת בע\"ש אינו רואה דין הקבר*ובשם האריז\"ל כ' ששמע מחכם גדול שכל הנקבר ביום ששי אחר ה' שעות ביום והשנה החמישית בכלל אינו רואה תיבוט הקבר כי קדושת השבת מפרידה ממנו בלי צער. וזה סוד יום הששי ה' יתירה כי מאז ולמעלה היא ערב שבת ממש: ומה יעשה וינצל מדין הקבר יהיה אוהב צדקות ואוהב תוכחות וג\"ח ומכניס אורחים תוך ביתו ומתפלל תפלתו בכוונה אפי' מת בח\"ל אין רואה דין חיבוט הקבר [השמטה: בקנ\"א אין רואה דין חיבוט הקבר. בספר תוי\"י בקונ\"א כתב וז\"ל רז\"ל חשבו דברים שהעושה אותן ניצול מחיבוט הקבר וחד מהם אם מת בערב שבת וכו' והקשה מורי הא כוונת רז\"ל להשמיענו איך לעשות תקנה להנצל מחיבוט הקבר משא\"כ בזה שימות בע\"ש אין זה בידו לעשות. וביאר שהוא מוסר גדול שימות בע\"ש ר\"ל לפנות א\"ע מכל עסקי עוה\"ז כאלו מת כדי לעשות הכנה לשבת ובזה ניצול מחיבוט הקבר:]. ובשם ס' ח\"ל כתב דמה שנראה מזוהר בלק שיש דין גיהנם אף פחות מכ' שנה. לפי שיש ב' מיני גיהנם העליון הוא גיהנם של נשמה שהוא קשה מאד וע\"ז נאמר שאין נידון בו אלא מכ' שנה שהוא נידון עליון. אמנם יש גיהנם שהוא לרוח ונפש ובזה נידון אפי' קטן לפי שכלו*בספר דעת זקנים מרבותינו בעלי התוספת ז\"ל במנחת יהודא (וישב) כתב על מה שנאמר וימת גם אותו. וא\"ת למה נענשו ער ואונן והלא לא היו אלא בני ה' שנה כדאי' בסדר עולם ואמרי' בית דין של מעלה אין מענישין עד כ' שנה ותירץ ר' יהודא החסיד דאין הדבר תלוי אלא בדעת ובמחשבה כי יש פחות מי\"ג שנה ערום בדעת ובמחשבה לרעה או לטובה ועל זה נאמר כי כל לבבות דורש ה' ע\"ש. ועי' טעמי מנהגים ח\"א סעי' תרע\"ד: . ובזוהר שלח כתב שענשו התינוק בג\"ע:
ובספר עיקרי הד\"ט סי' ל\"ו אות י\"א כתב וז\"ל בספר פחד יצתק כתב לא נהגו בכמה קהלות לומר ההשכבה בבה\"ק ולא בבית האבל רק לנפטרים מבן י\"ג ומעלה. ונראה הטעם דמי שאינו בר מצוה אינו בן עונשים ומה הצורך לבקש למתק כת הדינים מעליו ע\"כ. וקשה דאי הכי עד בן כ' נמי לא ישכיבוהו דאינו ב\"ע למעלה ומה צורך לבקש מיתוק הדינין עכ\"ל. ולפמ\"ש בס' ח\"ל שיש שני מיני גיהנם. ובגיהנם שהוא לרוח ונפש בזה נידון אפי' קטן לפי שכלו נראה דיכול לומר השכבה וגם קדיש אפי' לפחות מי\"ג כדי למתק כח הדינים מעליו:
ובצל\"ח ברכות דף ק\"ו פי' מה שאמז\"ל כל הקורא ק\"ש ומדקדק באותיותיה מצננין לו גיהנם. כי קשה ממ\"נ אם הוא צדיק גמור מאי עבידתי' בגיהנם כלל שיצטרכו לצנן לו הגיהנם. ואם הוא חייב לסבול עונש בגיהנם א\"כ מה עונש הוא זה אם לא יסבול צער גיהנם ולמה הכניסוהו לגיהנם לבטלה. רק הוא ע\"פ מ\"ש חכמי המוסר שגם הצדיקים בהכנסם לג\"ע עוברים דרך הגיהנם לטובת קצת רשעים קרוביהם שכבר סבלו קרוב לערך עונש המגיע עליהם ואעפ\"כ אין בכחם לעלות ואין חבוש מתיר עצמו והצדיק בעברו מעלה אותם עמו. והצדיק סובל קצת צער לטובת רשעים ההם*בספר קדושת לוי על פרקי אבות כתב ידוע שיש צדיקים אשר המה צריכים לעבור ב' הגזרים גזרי עצים ואש הגיהנם כדי להעלות משם נשמתן של רשעים שיש להם איזה שייכות בשורש נשמת הצדיק. ומדי עברו מתדבקים בו בהצדיק ומצפצפין ועולין. והוא ענין מאמר רז\"ל שיהי' לכ\"א מישראל שני אלפים ות\"ת עבדים מאומות העולם. והוא כי ע\"י קיום מצות ציצית כתקנה יעלו עם הצדיק המקיימה שני אלפים ות\"ת ניצוצות הקדושה מעמקי הקליפות:
ובספר אור החיים עה\"ת (דברים ל\"ב י') כתב שנפש הצדיק תטבול באש הנקרא נהר דינור בעוד שלא נתרחק האש ולא נגשם שבזה לא יצטערו: . וע\"ז אמרו כאן שהקורא ק\"ש ומדקדק באותיותיה אפי' אם ילך לג\"ע דרך הגיהגם אז יצננו לו הגיהנם דרך הילוכו שם. ואולי לזה כיוונו בשלהי חגיגה ת\"ח אין אור של גיהנם שולטת בהם. היינו אפי' בעברם דרך שם אין האור שולטת בהם כי ציננו לו האור עכ\"ל:
וראיתי בכתבי הגאון הקדוש מהר\"ש מבעלז זצוק\"ל (סדר הגדה) שכתב וז\"ל שמעתי שיש צדיקים שבחייהם הולכים בגיהנם ומעלים משם הנשמות. ובספר מדרש אליהו דף מ\"ג כתב דצדיק שבא לתקן הקב\"ה מבטיחו שלא יחטא:
ובשם הרב הצדיק הקדוש מוהר\"ר חיים מקאסוב זצוק\"ל כשאמר הפסוק (תהלים ט\"ז) לא תתן חסידך לראות שחת אמר רבש\"ע לא יהי' החסידים שלי בגיהנם שלא אצטרך לילך שמה לקחתם משם. וראיתי באיזה ספר כשבא הב\"ח ז\"ל שמה רצו לכבד אותו במצוה זאת ע\"י שמצאו בו שמץ שוגג שבסיבתו הלכו שור וחמור איזה פסיעות וציננו את הגיהנם מקום שלשים יום כמאה\"כ וסביביו נשערה מאד. ובשם קדוש א' שפי' וסביביו נשערה מאד דהאמת אין רק חוט השערה ודי בזה ע\"ד אומרם ז\"ל ה\"ד יסורים וחשב דברים קטנים הושיט ידו לכוס וכו'. ועי' ליקוטים סעי' נ\"ו בהשמטה בד\"ה ובס' שארית ישראל:
כתב בספר מנחם ציון להרב הצדיק הקדוש מרימנאב זצוק\"ל בשם המדרש דמה שאמרו ז\"ל עתיד הקב\"ה לעשות מחול לצדיקים*ובענין המחול פי' הראשונים כי במחול אין מעלה ומטה רק סביב סביב כן הצדיקים כולם יהי' מעלתם בשוה בלא מעלה ומטה בלא קנאה ושנאה. וזאת המעלה לא תהי' בכל עידן רק באפשר לפרקים בשבתות ומועדים ובשאר הימים כשיושבין הצדיקים במתיבתות ודאי ראשיהם כפופין כי כ\"א מתבייש ממעלת חבירו והשי\"ת יודע. אגרא דפרקא אות שי\"ד: המחול הזה יהי' בגיהנם שהוא מקום רחבת ידים*בספר מגלה עמוקו' פ' ויקרא כתב בשם סודי רזא שהגיהנם הוא אורך מהלך רי\"ו אלפים שנה: כי הצדיקים יבקשו רחמים על הרשעים וימחלו עונותיהם:
ובספר תשואות חן כתב קבלתי מרבותי שבחי' משיח יהי' שביכלתו ללמוד זכות על כל ישראל וע\"י הלימוד זכות יפול הרהורי תשובה בכולם ויהיו כולם צדיקים. ופי' בזה כוונת הפסוק סוף מלאכי הנה אנכי שולח לכם את אליהו הנביא לפני בא יום ה' הגדול והנורא. כי בבעלי המחלוקת הושדא נרגא דממ\"נ אם ילמד זכות על אחד ממילא זה שכנגדו נשאר חייב ואם בהיפך נמצא זה חייב. ולצורך כל זה ישלח הקב\"ה את אליהו לעולם יום אחד לפני בואו לעשות שלום בעולם ואז יבא משיח בב\"א ללמוד זכות על כולם ויהיה כל העולם זכאי:" + ], + [ + "טעם. שחייב לקרוע. מדכתיב גבי בני אהרן ראשיכם אל תפרעו ובגדיכם לא תפרומו ולא תמותו הא אחר שלא פרע ולא פרם חייב מדרבנן. שבילי הלקט הלכה כ\"ג ועי' מ\"ק דף ט\"ו ע\"א. והקריעה צריכה להיות מעומד ושיעורה טפח. קריעה מעומד. דכתיב ויקם המלך ויקרע את בגדיו. ושיעורה טפח דכתיב ויאחז המלך את בגדיו ויקרעם ואחיזה הוי טפח. דעת זקנים פ' שמיני:", + "קונטרס אחרון
שיעורה טפח. ועי' באה\"ט סי' ש\"מ ס\"ק י\"ד. דאם לא קרע בגד העליון בדיעבד יצא:
ובספר זכור לאברהם כתב בשם הגו\"ר להתיר באשה שתקרע אפי' לכתחלה בבגד התחתון משום כבודה:
ובספר עמק ברכה כתב בשם מ\"ב על מה שכתב בש\"ע סימן תקמ\"ז נוהגין בני אשכנז שלא לקרוע בחוה\"מ כ\"א על אביו ואמו ועל שאר המתים לאחר המועד. דוקא בני אשכנז ממש ולא כל אותן המדברים בלשון אשכנז כי במדינת פולין והנמשכין אחריהן קורעין על המתים בחוה\"מ:
כתב בספר ברכי יוסף שכל קריעה טוב שתהי' ע\"י אחר דמתבייש ממנו ואיכא עגמת נפש טפי שאחר קורע כסותו והוא שותק ומקבל עליו דינו יתברך:
ועי' בספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' רכ\"ד בשם הטור סי' שע\"ו דהאבל מברך דיין האמת אחר קבורה:" + ], + [ + "טעם. שנוהגין שלא להושיט אחד לחבירו כלי שבו משליכין העפר אלא מניחין אותו לפניו על הארץ וכן המים שרוחצין ידיהם בשובם מבית הקברות אין מושיטין אחד לחבירו. לפי שאין שלטון ביום המות. ועוד שלא להושיט צרה לחבירו. מעבר יבק שפת אמת פ' כ\"ז:", + "קונטרס אחרון
שבו משליכין העפר. ובענין חפירת קבר בכסוי ביו\"ט ב' עי' שערי תשובה א\"ח סי' תקכ\"ו סק\"ג וז\"ל עי' בס' רב משולם בליקוטים של הגאון ח\"צ ז\"ל להתיר בחפירת קבר בכסוי אף שאין מיוחדים לזה. כי הוא להרבות כבודו כדאי' בסוטה כבודו במרובים וכן עשיתי מעשה בא' מתושבי הקהלה שנקבר ביום ב' של ר\"ה וכסיתי עליו עפר הקבורה אם כי לא הייתי מחברת הקברנים דלא גרע מלמיגז ליה אסא עכ\"ל. ועי' באה\"ט שם סק\"ה:
ובספר אשל אברהם מהדורא תנינא סי' תקכ\"ו כתב וז\"ל ב\"מ ביו\"ט ראשון הזהרתי להאונן אז שיזהיר שלא ישליך מי מעב\"י עפר רק גוף הב\"מ נותן יהודי בקבר ולא יותר וטלטול הב\"מ בלילה להניחו ע\"ג קרקע התרתי ע\"י יהודי וכן סתימת פיו וכמו שביום מטלטלין הב\"מ לטהרה וכדומה ועי' או\"ח שם:" + ], + [ + "טעם. שרוחצין הידים בשובו לחצר בה\"ק. מפני שהשדים מלוין החוזרין ויש לרחוץ גם הפנים.* ובמהרי\"ל כתב ששפשף באצבעותיו את עיניו קודם ניגוב וכן השיב בתשו' שכן קיבל מרבו על שם בלע המות וגו' ובבואו לחצר ב\"ה ונטלו שנית הי' מקנח עיניו באצבעותיו כבראשונה וישב גם שם עם הציבור ג\"פ. וטוב להריק עליו המים בג\"פ דלא גרע מנט\"י שחרית. ולכן שופכים אותם המים במקום מדרון החוצה לרוחות הפורחות. כי בזה בעלי החובה יקחו חלקם ויתרחקו מעל האבל. ואין לערב מים במים פן יחזקו מוסרותם כי פיזור לרשעים הנאה לעולם ובזה יבושו ויחתו מגבורתם. שפתי אמת פל\"ה. (שנאמר ומחה אלהים דמעה מעל כל פנים). מ\"א סי' ד' ס\"ק כ'. ונהגו להקפיד אם יכנס אדם לבית אחר קודם שירחץ וישב ג\"פ ומנהג אבותינו תורה. רמ\"א יו\"ד סימן שע\"ו סעי' ד'. ועוד רמז. כי ידינו לא שפכו את הדם הזה שלא מנענו ממנו צרכיו ובקורו בעת חליו וטוב שלא לנגב ידיו במפה כי בזה מראה שאינו מסיח דעתו מן האבל ואינו משליך אחרי גוו זכרון יום המות. מעבר יבק שפתי רננות פ' י\"ט ומנהג לשפוך כל המים שבכלי אחר שנטל ידיו מהם כדאמרינן במים של שחרית.*כתב בהגהות מהגאון ר' ברוך פרענקיל א\"ח סי' ד' סעי' י\"ח וז\"ל ובתשובת מהרי\"ל סי' כ\"ג איתא בזה\"ל והבאים מבית עולמי' להתפלל יפה עושי' שרוחצין ידיהם משום רוח הטומאה השורה בבית הקברות בו' ולהכי רוחצי' שנית בשוב' לחצר ב\"ה בו' ע\"ש והיינו לפי מנהג מקומן שבשובם מלוית המת הלכו לחצר ב\"ה ואמרו שם תפלות גם ויהי נועם וכדומה ונהגו ביציאתם מב\"ע רחצו מיד ידיהם ואח\"כ הלכו לחצר ב\"ה ורחצו ידיהם שנית ולזה מפרש מהרי\"ל שטעם רחיצה ראשונה משום רוח הטומאה השורה בבה\"ק שראוי להקדים רחיצה כזו והרחיצה שנייה מחצר ב\"ה הוא לגרש השדים המתלוים עם החוזרים שאינם סרים טרם ישבו בחצר ב\"ה עכ\"ל ע\"ש. ונהגו ליטול אפי' נכנס למת א' וה\"ה המלוין אותו. מ\"א סי' ד' ס\"ק כ\"א. ועי' פ\"מ שם דחוץ לד' אמות מן המת א\"צ נטילה ע\"ש: שפת אמת פ' ל\"ה:", + "קונטרס אחרון
שלא לנגב ידיו במפה. ובספר עקרי הד\"ט סי' ל\"ה אות ט' כתב וז\"ל יש נוהגים בחזרה מבה\"ק לרחוץ ידיהם ואינן נוגבין אותם וכהרכה\"ג סי' שע\"ו וראה רבותיו מהר\"י בריאל והריב\"ק שהיו מקנחים אותן וכן הי' נוהג כמותן:" + ], + [ + "טעם. כשיוצאין מבית הקברות תולשין עשבים בצרור עפרם ורחיצת הידים במים. זכר לטהרת טומאת מת שהוא באזוב ואפר פרה ומים. כל בו:" + ], + [ + "עוד טעם. שתולשין עשבים רמז לתחיית המתים כענין ויציצו מעיר כעשב הארץ. אבודרהם:" + ], + [ + "עוד טעם. להורות כי נסתלק ממזון תחתון הנרמז בעשב מן הארץ שהוא מאכל לנפשו הבהמות ונתעלה ללחום לחם אבירים ועושין כן ג\"פ לרמוז שנפש רוח נשמה של הנפטר מתעלין למזון העליון. מעבר יבק שפת אמת פ' ל':" + ], + [ + "טעם. שיושבים ג' פעמים וי\"א ז' פעמים. מפני הרוחות המלוות את המת ובכל עת שהוא יושב בורחין ממנו. לבוש סי' שע\"ו סעי' ד':", + "קונטרס אחרון
ג\"פ. וכשנקבר המת ביו\"ט יכולין לישב כך ג\"פ כמו בחול. רמ\"א סי' שע\"ו סי' ד'. וי\"א ז\"פ כנגד שבעה הבלים שבתחלת ספר קהלת. ר\"ע מברטנורה ב\"ב פ\"ו מ\"ז. ועי' תוי\"ט שם שהנכון שהוא כנגד ז' דברים שעניני העולה נפסקים בהם כדכתיב זרע. וקציר. וקור. וחום. וקיץ. וחורף. ויום ולילה. לא ישבותו. ויום ולילה נחשבין אחת כדכתיב ויהי ערב וגו' יום אחד. לומר כי החי יתן אל לבו כי העולם וכל עניניו הבל. ואשרי מי שעמלו בתורה ומעשים טובים:
וכשאמרו במי שחוזר מאחורי המת לישב ז\"פ לא אמרו אלא למי שהולך לביה\"ק ובחזרתו ובקרובים וביום ראשון ובמקום שנהגו. טור סי' שע\"ו:
ועי' חק יעקב או\"ח סי' תכ\"ט סק\"ז דכתב ליישב ממ\"ש ביו\"ד סי' שנ\"ח דבימים שאין אומרים צ\"ה א\"צ להעמיד המת ג\"פ משום שאין רוחות הטומאה מצויים כ\"כ באותן הימים. משום דדוקא על המת עצמו כיון שאין מדת הדין מתוחה עליו באותן הימים לא חיישינן שידבקו עליו רוחות הטומאה ואינם מצוים אצלו אבל אנשים המלוים אותו צריכין לישב להסיר מהם רוחות הטומאה ע\"ש. ויכול לתלוש עפר ועשבים בחוה\"מ שהוא זכר לתחייה עי' באה\"ט או\"ח סימן תקמ\"ז סק\"ז:" + ], + [ + "טעם. שנוהגין לתלוש העשבים מן הקרקע בשעה שנפטרי' מן המת ומשליכין אחוריהם ולא לפניהם. לפי שהנשמה מלווה את הגוף של מת עד הקבר ואינה רשאה לחזור לאחוריה עד שיתנו לה הקהל רשות וזריקה לאחוריה היא סימן רשות כמו תלכו למנוחייכי. תשב\"ץ אות תמ\"ט:", + "קונטרס אחרון
תלכו למנוחייכו. בסוף מס' שמחות כתיב הנפטר מן המת יאמר לו לך בשלום שנאמר ואתה תבוא אל אבותיך בשלום.*בספר מגיד תעולמה (ברכות דף י\"ד) כתב דלכך אמרו ז\"ל דלחי יאמר לך לשלום משא\"כ וכו' יאמר לך בשלום. דלחי נותנין מדת השלום היינו שילך משלום אל שלום ממדריגה למדריגה משא\"כ וכו' אומרים לך בשלום באותו השלום שפעל ועשה כל ימי חייו כי היום לעשותם וכו': וכתב הר\"ן כי מפני שהוא נבעת צריך לפקדו לשלום בהליכתו. וכזה פסק הרמב\"ם ז\"ל בפרק ד' מהלכות אבל שחובה למלוין לומר כן. וברבות המלוים אותו נשאר לו שמירה מעולה גם אחר שנקבר. שהמצוה ההוא להנאתו ולהגן עליו. ולויית המת וכל צרכיו הוא חסד ואמת כי בהם תתחזק נפשו בצרור החיים. מעבר יבק מנחת אהרן פ\"ה:
ואפי' בלויית החיים אמרו בסוטה פ\"ט כל שאינו מלוה ומתלוה כאילו שופך דמים וזהו ששוה בחיים ובמתים. ועוד אמרו שם כופין ללויה ששכר לויה אין לו שיעור*בספר ילקוט הראובני פי' בשם ס\"ח הפסוק על כן לא יאכלו כו' שאמרו השבטים הואיל ואנחנו פשענו שהנחנו את הזקן לבדו ואירע לו כן: . גם שיש שיעור ללויה כמו שאמרו הרב לתלמיד עד עיבורה של עיר חבר לחבר עד תחום שבת תלמיד לרב שאינו מובהק עד פרסה. ברבו מובהק ג' פרסאות. שם. ועי' ליקוטים בעליית ד\"א בד\"ה אמרו:
ובספר שדי חמד אות ק\"ץ כתב מה שנוהגים שהמלוים את המת ד' אמות ממתינים עד כדי שיתעלם מן העין. אולי עושים כן מפני כבוד המת כדקי\"ל בסי' רמ\"ד סעיף ב' לענין קימה בפני ת\"ח עד שיעבור מכנגד פניו:" + ], + [ + "טעם. שהקינה מיוחדת לנשים כדכתיב ולמדנה בנותיכם נהי ואשה רעותה קינה. וכן התבוננו וקראו למקוננות. ובמשנה נשים במועד מענות ועי' סי' ת\"א סעי' ה'. מפני שהם מצד הדין ולכן בבכייתן ודמעתן מכבות אותו. כי אותם הבאים מכח הדינים יפה כחם לשברם ולהחלישם. שפתי רננות פ\"י: " + ], + [ + "טעם. שנהגו האוננים להמתין להתפלל עד אחר הקבורה אף שכבר נתפשרו עם הח\"ק בעד מקום הקבורה. משום דהא דנמסר לכספים מהני. היינו במקום שמוליכין המת למקום רחוק ואין אונן הולך עמהם. אבל במקום שגם קרובים הולכים בשעת קבורה לא מהני.*וע\"ש ס\"ק ט\"ז בשם ישועות יעקב א\"ה סי' ע\"א סק\"ד עמ\"ש שם סעי' א' דאונן בשבת וי\"ט חייב ככל המצות. ואם רוצה לקברו ביו\"ט ראשון וכ\"ש בי\"ט שני אסור בכולן. אבל אם א\"צ לעסוק בצרכי המת כגון במקום שיש חבורה והקרובים סומכים עליהם בענין קבורת המת חייבים בכל המצות דלא שייך כאן מפני כבודו של מת שאין ככוד המת שיתעסקו בו יותר מכדי צרכו ביו\"ט: פ\"ת סי' שמ\"א ס\"ק כ\"א בשם הנוב\"י:" + ], + [ + "טעם. שנוהגין כשחוזרין מללוות את המת הולכין בדרך אחר. הוא עפ\"י משאחז\"ל (ברכות דף נ\"א) אל תעמוד לפני הנשים בשעה שחוזרות מן המת מפני שמלאך המות מרקד ובא לפניהן וחרבו בידו ויש לו רשות לחבל ואי פגע מאי תקנתיה כו' ואי איכא דרכא אחרינ' ליזיל בה. ועי' זוהר ויקהל דף קצ\"ו:" + ], + [ + "טעם. המנהג להברות כל אחד בביצים. לפי שהם עגולים כלומר גלגל הוא שחוזר בעולם. כל בו. ועי' אמרי ברוך סי' שע\"ח בשם שיורי כנה\"ג דאבל לא יקלף בעצמו הביצה מפני שנראה כרעבתן:" + ], + [ + "טעם. שאסור לאבל לאכול סעודה הראשונה משלו. דאמר קב\"ה ליחזקאל ולחם אנשים לא תאכל ופירושו לחם של שאר אנשים. ודוקא ליחזקאל צוה כן מכלל דכ\"ע כשהם אבלי' אסור לאכול מדידהו רק לחם של שאר אנשים.*ועיין פ\"ח א\"ח סי' ת\"כ דמברין בר\"ח במכ\"ש ממ\"ש בסי' תקמ\"ז סעי' ח' שמברין בחוה\"מ וכ\"כ הב\"י שם בשם סמ\"ג דמברין בחנוכה ור\"ח. והרמב\"ם והרמב\"ן והרא\"ש הסכימו ג\"כ להברות אף בחוה\"מ ע\"ש. ובספר התניא סי' ל\"ז כתב וז\"ל ומנהגינו להברות את האבל אפי' בשבת וכ\"ש בחנוכה ובפורים וכן כתב רבינו משה כמז\"ל ע\"ש. ועי' פסקי תוס' מ\"ק אות ק\"א דאין הבראה אלא ביום קבורה וביום שמועה ואין מברין בחנוכה ור\"ח. וכן כתב מהרש\"ל דאין מברין את האבל בע\"פ וכן אם נקבר המת בע\"ש אחר חצות אין אומרין צדוק הדין ואין מברין את האבל ע\"ש. ועי' באה\"ט סי' שע\"ח סק\"ו. והיכא שמת ונקבר בלילה מברין בלילה ואם לא אכל בלילה מברין ביום שאחריו שעדיין הוא יום דאשון וסעודה ראשונה. נודע ביהודה סי' צ\"ח. כתב הרקח סי' שי\"ג כשמת ברגל אין מראין לו פני' כי אין מראין פני' בי\"ט ואחר ההג מברין אותו וישב ז' ימי אבילות עם יום האחרון ומונה ל' יום מיום הקבורה:
ולענין אם מת בר\"ה כתב הט\"ז יו\"ד סי' שצ\"ט סק\"ז לחלק דכל שמת ונקבר ביום הראשון כשם שהראשון אינו עולה למנין שבעה כך השני כחד יום הם אבל אם נקבר ביום שני של ר\"ה. פשוט דמונה ממנו ואין בזה עיכוב לומר דהוא שייך ליום ראשון. משום דבכל מנין מנינן ר\"ה לשני ימים רק באם הוה הקבורה בי\"ט ראשון של ר\"ה ואז לא מנינן אותו הראשון אז גריר אבתריה גם יום השני מחמת דיומא אריכתא חשבינן ליה משא\"כ בנקבר ביום שני ע\"ש ועי' מ\"א סי' תקמ\"ח סק\"ב דמיקל אף בנקבר בי\"ט א' דר\"ה אפ\"ה י\"ט ב' דר\"ה עולה למנין ז' ע\"ש. וכן כתב בישועות יעקב שם ס\"ק ג' ע\"ש. ובחדושים מהגאון בעל יד אפרים סעי' כ\"ז כתב ג\"כ דלא כהט\"ז וכתב דקי\"ל הלכה כדברי המקיל באבל ע\"ש. שבלי הלקט הלכה כ\"ג:", + "קונטרס אחרון
לחם של שאר אנשים.*רבינו בחיי (תולדות) כתב על פסוק ויזד יעקב נזיד. הי' ראוי שיאמר ויזד יצחק. שהרי בעד אברהם הי' מתאבל. אבל מפני שהאבל אסור לאכול משלו לכך התקין יעקב המאכל הזה. ותבשיל של עדשים הי' מנהג לאוכלן בבית האבל. לפי שעדשה סגורה ועגולה כגלגל לומר גלגל הוא שחוזר בעולם. ומה עדשה אין לה פה כך האבל אסור לדבר: עי' באר הגולה סי' שע\"ט וז\"ל מה שלא ראיתי נוהגין להוסיף ברכת אבלים בברכה רביעית. לפי שסמכו על דברי התוספות כתובות דף ח' ריש ע\"ב שהוכיחו שם דברכת אבלים אינה אלא בעשרה וכ\"כ הב\"י בשם הרמב\"ן:
אין אוכלים סעודה ראשונה משל אבל כי כחות הדין עתה שולטים בביתו ובכל אשר לו ואנו צריכים להשפיעו מכחות החסד ואין מאכלו בריאה לו להיותו עתה מצד כחות הדין ואותם שהיו נוהגים להברותו מסייע לדעת זה. מעבר יבק שפת אמת פ' כ\"ח. [השמטה: בקנ\"א שפת אמת פ' כ\"ח. ועי' חכמת אדם כלל קנ\"ח סעי' ה' שכתב בשם רבינו ירוחם. הטעם. שמברין את האבל. כי האבל דואג ונאנח על מתו ואינו חושש לאכול כי רצונו למות גם הוא ע\"כ צוה השי\"ת לאחרים שיאכילוהו משלהם לפיכך הפוחת לא יפחות מסעודה ראשונה שהוא עיקר זמן מרירותו אבל סעודה שניה מותר אפי' הוא ביום ראשון:
והלבוש כתב. הטעם. שכל זה בכלל נחמה הוא שמראין לאבל שמשימין אותו על לבם ולא ישליכוהו אחר גוום:]" + ], + [ + "טעם. שאסור בנעילת הסנדל. מדקאמר לי' רחמנא ליחזקאל (יחזקאל כ\"ד) ונעלך תשים ברגליך מכלל דכולי עלמא אסור. וטעם. שאסור בת\"ה מדכתיב וינחם דוד את אשתו ויבא אליה משמע דוקא אחר הנחמה דהיינו ז' אבל מקודם אסור. מ\"ק דף ט\"ו ע\"ב. ועי' שבלי הלקט הלכה ל\"א.", + "וטעם. שאסור בת\"ת. משום דכתיב פקודי ה' ישרים משמחי לב ואבל אסור בשמחה כל ז'. ש\"ך סימן שפ\"ד ס\"ק א'. ועי' מ\"ק דף ט\"ו ע\"א. וע\"ל סעי' תרנ\"ח בד\"ה ובספר: ", + "קונטרס אחרון
משמחי לב. ובספר שדי חמד אות כ\"ה כתב בשם הרב נוה שלום סי' שפ\"ד דאע\"ג דאבל אסור בת\"ת מותר ללמוד בספרי יראה ובספרי מוסר המעוררים לב האדם לשוב אל אבינו שבשמים כי השעה צריכה לכך להיות מדת הדין מתוחה עליו. וגדולה תשובה שמביאה רפואה לו ולכל העולם כי שב אפו ממנו ולא יוסיף לדאבה עוד ע\"ש.
ועי' נועם מגדים בשם שו\"ת הגאון פ\"מ כ\"י סי' נ\"א שכ' דממ\"ש בסי' תקנ\"ג דא\"א פרקים בשבת משמע דה\"ה אבל אין לומר במה מדליקין תוך ז' דאמירת במה מדליקין הוא לימוד תורה להזהיר בדיני שבת ודאי אסור לאבל לומר כן. ושלום עליכם יראה דאין לאבל לומר כי שרוי בצער וצ\"ע ע\"כ. ומותר בשבת לקרות הפרשה שמו\"ת ולא יקרא פירש\"י. חידושים וביאורים להגאון מוהר\"ר אפרים זלמן מרגליות:" + ], + [ + "טעם. למנהג שמדליקים נר על המתים במקומו בשבעת הימים. כי בה אית נייחא לנשמתא ודאי וכן בכל י\"ב חודש בבתי כנסיות שהוא זמן שכלה גופו בקרקע ונשמתו נדונת אז ועולה ויורדת כנדרש בזוהר פ' חיי שרה. מעבר יבק שפתי אמת פ' ט\"ו. ועי' פ\"מ או\"ח סימן קל\"ב ס\"ק ב' דאם מת לו מת קודם הרגל מדליק נר כל שבעה בחדר שאין אוכלין שם ואין הרגל מבטל זה*ובספר אשל אברהם סי' תקי\"ד בתב וז\"ל ואולי שב ואל תעשה עדיף שכיון שמעמידין במקום שאין אוכלים שם ההדלקה הוא שלא לצורך ביו\"ט. אך בר\"ה שהתעוררות לתשובה טובה ידליקו ע\"י נכרי במקום שיהיה מזה צד תועלת בטלטול מטלטלין ע\"י נר ואם יעמוד במקום שרבים אוכלים שם ג\"כ אין קפידא כן אני מוכרח לומר עכשיו הלכה למעשה עכ\"ל. וע\"י עכו\"ם יש להתיר להדליק ביו\"ט ע\"ש. ואם אין לו חדר אחר יש להדליקו בבהכ\"נ. א\"ר סימן קל\"ג סק\"ז:" + ], + [ + "טעם. שמעמידין בבית האבל צלוחית עם מים וחתיכת מפה לבנה. לרמז אם יהי' חטאיכם כשנים כשלג ילבינו. ולעורר מדת החסד שיתפשט בעולם. ומים מצד החסד:" + ], + [ + "עוד טעם. ע\"פ מה דאיתא סנהדרין דף ל\"ב ע\"ב אור הנר בברור חיל (שם מקום) משתה שם. משתה שם. פי' בימי השמד לא היו יכולין לעשות חופה בפרהסיא והיו עושין ישראל הענין בצנעה וכל מי שהיו שם נרות דולקות באסקופא הי' סי' כמי שצועק משתה שם. משתה שם. והיו יודעין שבאותו חצר איכא הכנסת כלה. וכדי שלא יהיו סבורין שזה הנר שמדליקין כדי לעשות נייחא לנשמתא שהוא נר של שמחה ומשתה. ע\"כ נותנין צלוחית עם מים וחתיכת מפה לבנה שנשאר מן תכריכי המת אצל הנר לסימן שזה הנר אינו של שמחה רק שטיהרו כאן את המת*ובספר הר אבל כתב דמה שנוהגין להניח להדליק נר שיהי' דולק כל ז' וכן להניח כל מים אצלו. לרמז כי הן מן ב' יסודות אש ומים הנשארים כי הרוח שב אל אלקים. והעפר שב למקומו: בשם ידידי הה\"ג מוה' משולם סאלאט נ\"י ראב\"ד דפה לבוב:" + ], + [ + "טעם. שאין אומרים האידנא ברכת אבלים בברכה רביעית בבית אבל. לפי שסומכין על התוס' כתובות דף ח' ע\"ב בד\"ה כי דאין אומרים ברכת אבלים שבברכת המזון אלא בעשרה. ואם יש ברית בבית האבל א\"א ברכת אבלים אפי' בעשרה משום דיו\"ט שלו הוא והוי דבר שבפרהסיא.*וכן א\"א נוסח זה בשבת אפי' בעשרה כי אין לומר צידוק הדין על מת בשבת. אמרי נועם פ' ל\"ט: פ\"מ א\"ח סימן קפ\"ט:" + ], + [ + "טעם. שאסיר להניח תפילין. מדאמר ליה רחמנא ליחזקאל פארך חבוש עליך ואין פאר אלא תפילין מכלל דכ\"ע אסור. מ\"ק דף ט\"ו ע\"א. ודוקא ביום ראשון אסור שאז עיקר מרירותו דדוקא ת\"ת דכתיב בה משמחי לב ושמחה אסורה כל ז' אבל בתפילין אין בהם אלא משום פאר וסגי שלא יתפאר יום ראשון ואח\"כ מותר.*ועי' א\"ר סי' ל\"ח דביום קבורה אין מניחין אף שמת אתמול כמו בשמועה קרובה. וכן אם שמע בלילה או נקבר בלילה אינו מניח תפילין ביום ע\"כ. ועי' דגול מרבבה סי' שפ\"ח. ובפתחי תשובה שם כתב בשם ספר חומות ירושלים דדעתו שיניח בלא ברכה ויכסה אותם. עוד כתב א\"ר שם דמי שמת לו מת ונקבר ביו\"ט מניח תפילין ביום ראשון שאחר יו\"ט דהא כבר נהג דברים שבצנעה גם מנחמין בי\"ט ע\"ש. ובהגהות אמרי ברוך סי' שפ\"ה כתב בשם שיורי כנה\"ג דמי שמת לו מת ברגל או באה לו שמועה קרובה ברגל אסור להניח תפילין יום ראשון אחר הרגל עי\"ש:
ובספר שדי חמד באסיפת דינים מערכת אבילות אות ר\"ה כתב דמה שכתב הפמ\"ג סי' תקמ\"ח סק\"ה דביום ראשון אחר החג מניח תפילין ולדידן יום א' הוא שני דיו\"ט אחרון עולה לא' אף לבני א\"י ל\"ש כן. יש ט\"ס וצריך להיות אך לבני א\"י ל\"ש כן. ור\"ל דדוקא בח\"ל דיו\"ט ב' עולה לא' מימי האבילות ויום מוצאי החג הוא יום ב' לאבילות חייב להניח תפילין. אבל לבני א\"י לא שייך כן. כי לדידהו יום מוצאי החג הוא יום ראשון של אבילות ואסור להניח בו תפילין. והאריך שם והעלה דגם בני א\"י יניחו בברכה ביום מוצאי החג דלא כדמשמע מדברי הפמ\"ג.
ואין להניח תפילין דר\"ת כל ז' ימי אבילות. באה\"ט סי' ל\"ה סק\"ה בשם האריז\"ל. ועי' ברכי יוסף סי' ל\"ה סעי' ד' וז\"ל יש שכתבו בשם האר\"י זצ\"ל שהאבל לא יניח תפילין דר\"ת. אבל ראיתי למופת הדור המקובל המופלא קדוש יאמר לו במהר\"ר שלום נר\"ו שהניח תפילין דר\"ת בימי אבלו ואמר מר שבכתבי מהרח\"ו זצ\"ל האמיתיים לא נמצא זה ולדעתו יש להניחם גם בימי האבל ע\"ש. אך בשיורי ברכה סי' ל\"ח ובבר\"י סי' פ\"ח כתב כיון דפליגי בזה שב ואל תעשה עדיף:
ועי' פתחי תשובה סי' ת' סק\"ד וז\"ל עי' בתשובת אש דת שכתב דאם אירע לאבל בשבת שתוך ז' הוא חיוב לעלות לתורה כגון אם אשתו יולדת או שהוא יא\"צ מותר לעלות לתורה דאם אינו עולה יהי' אבילות דפרהסיא ע\"ש. ועי' ט\"ז סי' ת\"ב ס\"ק ה' דאבל שחל שביעי שלו בשבת מותר לקרותו לתורה שבת במנחה ובמוצ\"ש אין חל עליו שום אבילות ע\"ש. ועי' ט\"ז או\"ח סי' תקנ\"ה. ועי' פתחי תשובה סי' שצ\"ט ס\"ק א' דאבל מותר לעלות לתורה בש\"ת ע\"ש. ועי' בש\"ת א\"ח סי' תקנ\"ד סק\"א בשם מח\"ב דבט\"ב יכול לעלות לתורה ולהפטיר כיון דהוי דברים הרעים וכ\"ע אסורי בתורה כמוהו ע'\"ש. ופשוט שהאבל מותר להשתמש בתשמישי התורה כשקורין כגון גלילה וכיוצא בה דקריאה לחוד אסור לו משום דכתיב משמחי לב. ט\"ז סי' שפ\"ד.
אונן במו\"ש שאינו חייב בתפל'. יום ראשון אחר הקבור' כשמתפלל שחרית לא יאמר אתה חוננתנו בתפלתו. שע\"ת סי' רצ\"ד. ומי שמת לו מת בליל' בימי ספירת העומר באופן שיהי' אונן כל הלילה ההוא ויום המחר יספור בו בליל' בלא ברכה ושוב ממילא בימי' שאחריו יספור בברכה (נודע ביהודא סי' כ\"ז). ועי' פתחי תשובה סי' שמ\"א סק\"ד וז\"ל כתב בספר חמודי דניאל כ\"י דאונן אע\"פ שמותר לאכול בלא ברכה בנטילת ידים חייב בין במים ראשונים בין באחרונים ע\"כ. ומכל מקום נראה דהאונן יטול ידיו ולא יברך ע\"ש. והכלבו כתב שמברך ברכת המוציא מפני שאסור לאכול בלא ברכה ע\"ש. ואם מת בליל' ולא התפלל עדיין תפלת ערבית אמרינן מאחר שכבר חל עליו חיוב התפל' קודם שמת אף שלאחר שמת לא הי' יכול להתפלל צריך להתפלל שחרית שתים. (חכמת אדם כלל קמ\"ח סעי' ז') ואם עשה צרכיו בעודו אונן חייב לברך אשר יצר אחר שנקבר המת אפי' כל היום. פתחי תשובה שם סק\"ה. אונן בחנוכה יניח לאשתו או לאחר להדליק ויענה אמן. א\"ר סי' תר\"ע ס\"ק י\"ט. ואם הוא יחידי ידליק הנרות משום פרסומי ניסא בלא ברכה. (פ\"מ שם סק\"ד). אונן בפסח חייב בלילה לקדש ולברך המוציא וב\"ה אך סדר הגדה בליל פסח יאמר אחר לפניו והוא ישב וישמע מפיו. א\"ר סי' קמ\"ח סק\"ד בשם מהר\"מ מלובלין. כתב בשו\"ת שבות יעקב ח\"ג שאלה צ\"ה וז\"ל נפל שלא חי שלשים יום אין כאן חשש אנינות וכ\"ש אבילות ע\"ש: שבלי הלקט הלכה כ\"ה. ", + "קונטרס אחרון
דכ\"ע אסור. בספר מעבר יבק שפת אמת פ' ל\"ד כתב דהמבין סוד שער של תפילין יבין עוד טעם לשבח למה האבל פטור מהם ביום ראשון. וכן בט\"ב שבעונותינו ירדנו פלאים אין מניחין תפילין בבוקר בעת האבל וכ' שם וראיתי יחידים שאינן מונעים עצמם מתפילין לא ביום א' של אבילות וגם לא בט\"ב כו' ע\"ש. ועי' ט\"ה סעי' תרמ\"ז בהשמטה ובקונ\"א שם:", + "משמחי לב. ועי' מטה משה אות רמ\"ה וז\"ל כהן אבל אסור לקרות בתורה אפי' אין שם כהן אחר אלא הוא. וטוב שיצא הכהן מביהכ\"נ לפני הקריאה וכן מצאתי בשם תשובת מהר\"ם ע\"ש. ועי' חידושים וביאורים מהגאון בעל יד אפרים סעי' ט\"ז דמי שנתמנה מהציבור לקרות בתורה בכל שבת ואירע לו אבל אם יכול לילך לבהכ\"נ אחר יש לו לילך. ואם קשה עליו לילך לבהכ\"נ אחר אעפ\"כ לא יקרא בס\"ת.
ובשם הבר\"י כתב שהי' ש\"ץ מקובל בקהלה א' והי' נוהג עפ\"י האריז\"ל שלא לנהוג שום אבילות בשבת לא בדבריו ולא במקומו ולא הי' יכול ללכת לבהכ\"נ אחר התרנו לו שיקרא בשבת ע\"ש. ועי' יו\"ד סי' שפ\"ד סעי' ב' וסי' ח' סעי' א'. ובשו\"ת יוסף דעת סי' ת' כתב דמי שהוא קורא איזה שנים מותר לקרות בשבת דהוה כפרהסיא כשאינו קורא. ובמהרי\"ל כ' דאבל קורא בחול בתורה אבל לא בשבת דנראה כאלו הי' לו מעמד קבוע:
מלמד תינוקות מותר ללמוד עם התינוקות אחר ג\"י אם אירע אבילות למלמד עי' באה\"ט סי' ש\"פ ס\"ק י\"ד. ובספר פחד יצחק כתב בשם רש\"ל דמלמד שמת לו מת שרי ללמוד עם התלמידים בתוך ימי אבלו וכן יכולה האשה לאפות ולבשל בימי אבלה אף לצורך אחרים. ובלבד שלא יהי' לצורך אחר ימי אבלה. עיקרי הד\"ט סי' ל\"ו סעי' כ\"ד.", + "לתורה שבת במנחה.*ועי' בספר עיקרי הד\"ט סי' ל\"ו סעי' י\"ט בשם אשדות הפסגה שהאבל יוכל לעלות לס\"ת בש\"ק שהוא יום ז' לאבלו דמשתנץ החמה של יום ז' אמרינן מקצת יום ככולו. וכתב שכן הוא המנהג בעה\"ק חברון לקרותו לכתחלה בשבת שחל בו יום שביעי לאבלותו ובשם הרב יוסף אומץ סי' צ\"ג כתב דאינו עולה: ובספר שדי חמד אות כ\"ט כתב בשם מסגרת השלחן סי' שצ\"ה דיש מקומות שנוהגים כשחל יום ז' לאבילות ביום ב' או ביום ה' ג\"כ האבל עולה לס\"ת. ובשם הגאון פני יהושע ח\"ב סי' ט\"ל כתב דבמקומות שגם בשבת אחר יציאת בהכ\"נ מלוין אותו לביתו אם נהג כן גם ביום הז' לא פסק האבילות עד אחר שליוהו:
ועי' הלק\"ט ח\"א סי' רפ\"ט דאבל שהוא בעל ברית לא יאמרו צידוק הדין שיו\"ט הוא לו. ומותר בנעילת הסנדל. ומותר ללבוש בגדי שבת עד אחר ביהכ\"נ וכשהמילה בבית אז מותר עד אחר המילה. ואם אירע בשני ובחמישי מותר לקרותו בס\"ת מאחר שיו\"ט שלו הוא ע\"כ. וע\"ל בהשמטה לסעי' תרנ\"ב:
ובענין אם מת לו מת ונקבר ביו\"ט אם מותר בת\"ת מדברי המ\"א סי' תקמ\"ח סק\"ה משמע דאסור ע\"ש ובשערי תשובה שם כתב בשם הח\"צ סימן ק' דדיקא בשאר השנה אסור בת\"ת שיכול לעסוק בדברים הרעים שבירמיה כו' אבל ברגל אין נכון לעסוק בזה ואין נכון לישב בטל לגמרי מד\"ת וכדאי הוא בכה\"ג לסמוך על הרמב\"ם דסבירא לי' דברגל אין נוהג אפי' דבר שבצנעה עי' ביו\"ד סי' שצ\"ט בטור וב\"י שאין הרמב\"ם יחיד ולכן יש לסמוך על הרמב\"ם וסייעתו ללמוד כי פקודי ה' ישרים כו' ע\"ש. ועי' פתחי תשובה סי' שצ\"ט סק\"א. וע\"ל בהשמטה להעי' תתרנ\"ח בד\"ה בס' א\"ת:
ועי' שערי תשובה סי' תרס\"ד סק\"א בשם שלחן מלכים מי שמת לו מת תוך החג התירו רבני ירושלים עה\"ק שיכול לקרוא תיקון הושענא רבא ע\"ש:", + "וישמע מפיו. אונן בפורים עי' סי' תרצ\"ו סעי' ז'. ועי' פמ\"ג שם ס\"ק ט\"ז מש\"כ בשם א\"ר לענין תפילין.*במקום שניתן הדת שלא לקבור מיד עד שיעבור מ\"ח שעות אעפ\"כ לא נפטרו מדי אנינות כיון שיש להם להכין תכריכין ולחתוך נסרים לכן חל מיד אנינות. פ\"ת סי' שמ\"א ס\"ק כ\"ב בשם שו\"ת נו\"ב תנינא חיו\"ד סי' רי\"א:
מקום שנושאין המת מעיר לעיר אם מקום קרוב הוא הוי כאלו מוטל לפניו. אבל אם הוא מקום רחוק כגון מהלך ב' ימים מותר בבשר ויין וכ\"ש שחייבים במצות (שם):
ונראה דאם טהרו אותו ושמוהו בארון ומסרוהו לכתפים חייב להניח תפילין ג\"כ ובפרט כשיום המיתה מרוחק מיום הקבורה ד' אז ה' ימים או יותר כי אז יש לצרף דעת רש\"י דזה מיקרי סתימת הגולל כיון דאפשר דגם במקום שקרובים הולכים בעת קבורה מהני מסירה ונוהג אבילות לחומרא אבל ביום ראשון אסור להניח תפילין. ומ\"מ ז' ימי אבילות לא יתחילו עד שיסתום הגולל בקבר. ועי' פתחי תשובה שם. וילך לביהכ\"נ לומר קדיש משום כבוד המת עי' ט\"ז או\"ח סי' ע\"א סק\"ב:
עוד נראה דביום שניתן לקבורה אין לו להניח תפילין ולהתפלל. ולאחר הקבורה אם לא עבר זמנה דהיינו עד חצות היום יניח תפילין בלא ברכה ויכסה אותם ויתפלל שחרית. עי' פ\"ת סי' שפ\"ח וחכמת אדם כלל קמ\"ח סעי' ז': אונן אור י\"ד פטור ממצות בדיקה אבל לבטל ולבער החמץ בע\"פ חייב. ובתשובה מאהבה כתב דיכול ליתן לאחר לבדוק ואותו אחר יכול לברך. ועי' כרם שלמה סי' שמ\"א. מת בערב שבת עת מנחה בענין שא\"א לקברו קודם שבת יתפלל מנחה של ערב שבת. כיון דלא מצי לקברו עתה לא טריד וחייב להתפלל. יד אליהו סי' ט\"ז:
אונן ביו\"ט ולא יכול לקברו עד אחר יו\"ט למחרתו וא\"כ בלילה לא היה יכול להבדיל שהי' פטור מפני אנינות יבדיל ביום אחר הקבורה. יעב\"ץ. וכן הוא בחידושים וביאורים להגאון מו\"ה אפרים זלמן מרגליות.
ועי' מרדכי מ\"ק הלכות אונן וז\"ל מי שמת לו מת בשבת ולא נקבר עד למחר לא יבדיל במו\"ש ונראה להר\"ם שמותר לאכול בלא הבדלה דאמרינן פ' מי שמתו. מי שמתו מוטל לפניו פטור מכל מצות האמורות בתורה ואמר עלה בירושלמי כל הפטור מן הדבר ועושהו נקרא הדיוט וביום המחרת לאחר שנקבר מתו אסור לאכול עד שיבדיל:
ובשו\"ת יוסף דעת ח\"ב יו\"ד סי' שמ\"א כתב על דברי הט\"ז שם סק\"ג והש\"ך סק\"ט. דבשמיני עצרת בלילה וכן בש\"ת לדידן דהוי ספק שמיני בודאי מותר לקדש בלילה שהרי בלילה אתרבי לשמחה יתירה ע\"ש. ועיין מ\"א סי' תקמ\"ח סק\"ח. אונן בשבת או ביו\"ט אם א\"צ לעסוק בצרכי המת כגון במקום שיש חבורה והקרובים סומכים עליהם בענין קבורת המת חייבים בכל המצות. פתחי תשובה סי' שמ\"א ס\"ק ט\"ז בשם ישועות יעקב או\"ח סי' ע\"א סק\"ד:
ועי' חדושי הגהות מהגאון מו\"ה ברוך פרענקיל סי' תקכ\"ו דלפי מש\"כ המ\"א סי' תקמ\"ח סק\"ח דבליל י\"ט יכול האונן להתפלל הוריתי במי שמת לו מת שחרית בר\"ה הואיל ובודאי לא יקברו עד אחר יציאת ביהכ\"נ שהאבל יתפלל כדרכו ובפרטות כי בלא\"ה דעת הרבה פוסקים שמותר להחמיר ע\"ע ע\"כ. ועיין מ\"א סי' תקכ\"ו ס\"ק כ\"א וסי' תרצ\"ו ס\"ק ט\"ז:
כתב הט\"ז סי' שע\"ו סק\"ד מי שמת בשבת או ביו\"ט וא\"א לקברו בו ביום יאמר קדיש תיכף אחר מיתה אבל בחול אין לעשות כן. ובקיצור של\"ה כ' דאם יש בן קטן שאין שייך בו אנינות יוכל לילך אפי' בחול לביהכ\"נ לומר קדיש. ועל מ\"ש בנקה\"כ שם כיון דטעם הקדיש הוא שפודה את אביו מגיהנם א\"כ כל שלא נקבר אין בו דין גיהנם. כתב בית לחם יהודא שם א\"כ לא יאמרו קדיש בשבת ויו\"ט כלל דהא אין ב\"י דין גיהנם אלא ודאי דיש טעם אחר ולכן אומרים קדיש בשבת ה\"ה כאן וכן ראיתי בכמה קהלות ומדינות שנוהגים כהט\"ז. ועוד שכתב בהגהת מנהגים בהדיא דיכול לומר קדיש ע\"ש. ובחדושי הגרשוני שם כ' בשם הזוהר שאין מקום לקדיש עד אחר דאטמיר גופא בארעא ע\"ש:
ובספר מעבר יבק שפת אמת מאמר ב' פ' כ\"א כתב דהקדיש שאומרים בשבתות וימים טובים ור\"ח אין הטעם להנצל מגיהנם רק להעלותו מגן עדן של מטה ממדרגה למדרגה וא\"כ מועיל אפי' בשבת:
ובספר מדרש אליהו דרוש ה' כתב שזהו ג\"כ הטעם שאומרים קדיש על הצדיקים גמורים אע\"פ שאין נכנסים בגיהנם. משום שעם הקדיש עולה בג\"ע למדריגה יותר גדולה. ולכן ראוי לתלמידים לומר קדיש על הרב. ואינו נראה שזה מחזיקו לרשע חלילה. משום שגם בהיותו בג\"ע עולה עם הקדיש למדריגה יותר גדולה בג\"ע:
וטעם המנהג לספוד ולבכות למת אחר תשלום השנה. כי אם הוא רשע וישב בגיהנם י\"ב חודש אנו בוכים ומיללים עליו לסייעו להוציאו חוצה. משום שההספד שסופדים ומספרים שבחיו שהיו בו: הוא מסייעו להעלותו מיד והוא דרך משל למי שישב כמה זמן בבור עמוק ולא הי' לו רשות לצאת משם. וכשנתנו לו רשות אינו יכול לעלות אם לא יתנו לו יד לסייעו. וכן אחר י\"ב חודש ניתן לו רשות לצאת מגיהנם והבכי וההספד הוא כמתפלל עליו לסייעו ע\"י הבכי וסיפור שבחיו:
וכן גבי צדיקים אחר י\"ב חודש אז ההספד והבכי וסיפור מעשיו הוא סיוע לו להעלותו למדריגה יותר גדולה שבגן עדן כו' ע\"ש. ונראה דלאו דוקא אחר י\"ב חודש אלא בכל שנה ושנה ביום היא\"צ יש לספר שבחיו כדי להעלותו למדריגה היותר גדולה עי' סעי' תתרע\"א:", + "וכ\"ש אבילות. והנה מש\"כ בשו\"ת יוסף דעת ח\"ב סי' שע\"ד דמי שנולד במוש\"ק שעה י\"א בלילה ומת אחר ד' שבועות בליל שאחר יום ב' בשעה עשירית א\"צ להתאבל כיון שהי' בתוך מעל\"ע דשעות. נראה דהוא כתב לפי סברתו דז' דבהמה בעינן שיעברו ז' ימים מעל\"ע כדעת הפרמ\"ג סי' ט\"ו סק\"ג דאם נולד סוף יום ז' אם הגיע תחלת ליל מוצאי שבת עדיין לא יצא מכלל נפל עד סוף יום המחרת ע\"ש. ע\"כ צריך ג\"כ באדם ל\"י מעל\"ע אבל לפי מש\"כ התב\"ש שם סעי' ד' דיום הלידה בכלל ולא בעינן מעל\"ע א\"כ גם כאן אם מת בתוך מעל\"ע דשעות צריך להתאבל. ועי' פרמ\"ג או\"ח סימן תצ\"ח במ\"ז סק\"ב שחזר בו דלא בעינן ז' ימים מעל\"ע ע\"ש:
תינוק נפל מלין אותו ומשימים לו שם שירחמוהו מן השמים ויחי' בתחיית המתים כמבואר בסי' רס\"ג ושנ\"ג. וגם לתינוקת נותנים לה שם. ומש\"כ בש\"ע לזכר הוא בציר\"י ולא בקמ\"ץ. ובספר שדי חמד אות ר\"ב כתב בשם שו\"ת השיב משה קבלתי דבלא שם נעשה מן התינוק חצון ומשמשי הח\"ק אין בקיאים בזה וצריך להשגיח ע\"ז ולהודיעם. ואם לא קראו לו שם קודם קבורה יקראו לו שם אחר קבורה. שו\"ת מאיר נתיבים סי' ס\"ז:
ואם קברו התינוק תוך שמונה ימים בלתי נימול בצור מותר לפתוח הקבר ולמולו בצור. עי' פ\"ת סי' רס\"ג ה\"ק י\"א. ואין מלין אותו אפי' ביו\"ט שני של גליות לאפוקי מי שלא נימול מחמת חולה ומת לאחר ל' מלין אותו ביו\"ט ב'. עי' מ\"א סי' תקכ\"ו סק\"כ. וראיתי בספר א' דמה שמשמע (קידושין פ':) כשמוציאין לקבורה תינוק נפל בתוך ל' דצריכים ג' בני אדם ללוותו. כתב באור זרוע הלכה תכ\"ב וז\"ל ואומר אני יצחק המחבר דמיירי בקטן שכלו לו חדשיו ע\"כ. ולענין קבורת נפל ביו\"ט שני של גליות עי' מ\"א שם.
ובענין אם צריך לקבור אבמ\"ה ראיתי בספר אחד בשם יד המלך על הרמב\"ם ה\"א פ\"ב הי\"ד שכתב דצריך קבורה מה\"ת והביא ראי' ממד\"ר ויקרא פ' ל\"ז ביפתח שנענש על שלא הלך אצל פנחס ומת בנשילת אברים ובכ\"מ שהי' הולך נישול ממנו אבר והי' קוברים אותן במקומן. ועי' בפחד יצחק באות אבמ\"ה כמת שלם ובאות קבורה בקרקע שכ' וז\"ל ופה פירארא חתכו רגל הזקן ר\"ש ריאטו מחמת חוליו ותיכף קברוהו כהוראות ב\"ד.*ובספר אגרא דכלה פ' וישב כתב וז\"ל דרשו רז\"ל יש צדיק אובד בצדקו. ר\"ל אפי' בשמת צרתו ואיבודו הוא בצדקו ומלמד לדעת לבניו כענין שדרשו שם על צדיק אחד שחתכו את רגלו ולמד אז לבנו דעת עד כמה הוא מחייב לטפל באבר הנחתך ומהיכן יפרוש מלטמאות:
בספר אברך על תהלים להרב הקדוש מו\"ה אהרן מאיר ז\"ל אבד\"ק באלחוב סי' ג' כתב סיפר לי אבי החסיד ששמע מפי אדמו\"ר הגאון הקדוש מאוהעל בעהמ\"ח ספר ישמח משה בילדותו הרב הקדוש המקובל האלקי ר\"ר אלימלך זצוק\"ל מליזענסק שהי' בעל יסורים גדול והרופא חתך לו באיזמל את בשרו לארוכתו. והוא ישב בפנים שוחקו' ופניו פני להבים מרוב החדוה שהי' לו על קבל' היסורים: ועי' כתובות דף כ' ע\"ב. ואבר מן החי מטמא. סי' שס\"ט:
ובספר עקרי הד\"ט חיו\"ד סי' ל\"ה אות ז' כתב וז\"ל עי' להרב שבות יעקב ח\"א סי' ק\"א דפסק דמי שחתכו רגלו אינו חייב לקברו אם חושש משום סכנה. אך יש ליתנו במקום שלא יכנסו שם כהנים. ועי' ג\"כ להרב יוסף אומץ סס\"ל דהנוהג להצניע שיניו הנופלים ונאבד לו א' לא ידאג ע\"כ אף דמפי שמוע שמע דחכמי המערב זהירין בזה. והביא ראי' מפ\"ק דברכות דאר\"י דין גרמא וכו' ופי' הערוך דהי' שן שאינו מטמא. ואי ס\"ד שיש לקברו איך ר\"י השאירו אצלו קבור יקברנו וכו' אמנם יש לדחות ע\"ש. וע\"ל העי' קע\"ט וקנ\"א שם:
ובענין אשה מעוברת שמתה והולד בבטנה עי' בספר ארחות חיים סי' ש\"ל אות ז' בשם שו\"ת השיב משה הי' י\"ג דחלילה לנוול המת בשביל זה ולא ישמע לקול האומרים לקרוע בטנה וחלילה לעשות כזאת רק להמתין איזה זמן ואם לא תלד הולד ילכו אצלה ג' אנשים כשרים בתורת ב\"ד ויאמרו לה בדברים רכים את (פב\"פ) כבר הוזהרת בחרם ובתקיעת שופר שתמליט הולד ולא שמעת אולי מפני שחששת שמא לא יקרא שם לולד. ע\"כ אנחנו ב\"ד מבטיחים לך שיקרא לו שם בישראל הן אם יהי' זכר והן נקבה ואם יהי' זכר נמול אותו. וע\"י קריאת השם יזכה לעמוד בתה\"מ עמך. כן יאמרו לה ג\"פ בלה\"ק וג\"פ בלשון אשכנז. ואם אז ג\"כ ח\"ו לא יהי' לה הולד אחר זמן מה יפטרה מן החרם ויבקשו ממנה מחילה ויאמרו לה שנעשה הכל עפ\"י מנהגי ישראל ויקברוה כך ולא ידאגו כלל. ואין \"ש\"ו\"פ\"ר ח\"ו רק שלום ושלוה ע\"ש. וכ\"כ בשו\"ת דברי חיים ח\"ב חיו\"ד סי' קל\"ד שאחר שאיימו עליה ונתנו חרם עדיין לא יצא הוולד ימתינו איזה שעות ואם לא יצא הולד ח\"ו אזי יתירו לה החרם ויקברוה כך עם הולד. והשי\"ת יגדור פרצותינו ולא ישמע שוד ושבר בגבולינו והי' שלום:
ועי' פתחי תשובה סי' שס\"ד סק\"ה בשם תשובת שמן רוקח שנשאל דאשה מעוברת שמתה וא\"א בשום אופן להוציא ולדה אם יש לפתוח את בטנה ולהוציא את ולדה. והשיב דבגוף המנהג שנהגו להרעיש ע\"ז נעלם ממנו מקום מונח לזה ובש\"ס משמע איפכא דניוול היא להוציא ולדה אחר מיתה. ולפ\"ז גם לעכב קבורתה אין מהראוי לעבור על הלנת המת. אך הואיל וכעת הנהוג להרבות מפעלות להוציא ולדה יש לעכב קבורתה עד יום שלישי ולאיים עליה בכל איומים ולהרבות מפעלות מה שיש באפשרי. ואם ח\"ו בתוך הזמן לא תצא ולדה אז יש לקברה כך ולא לפתוח בטנה ולזלזל בכבודה ח\"ו. ועי' בס' יוסף דעת סי' שס\"ג:
ובדין אם שכחו ליטול מאשה אחת בעת קבורתה טבעת זהב. אם לפתוח הקבר אם לא. יש סברא כיון שזהב לנשים שבח שלא נתנו נזמיהם לעגל. אין גנאי לבוא לפני המקום בלבושים שנקברה הגם עם זהב. אבל באיש הוי מיחוש לאין קטיגור נעשה סניגור. תשו' שב יעקב סי' ס\"ד:
ובספר ברית אברם (תשא) פי' עפי\"ז הפסוק כל כבודה בת מלך פנימה. פי' כ\"ל כבודה אפי' עם זהב שנקברה הכל היא כבודה. לפיכך פנימה. פי' מותר להניח הזהב שעליה פנימה בקבר ואין צריך לפותחו. ואמר הטעם משום דממשבצות זהב לבושה ולא פרקו מעליהם בשעת העגל:" + ], + [ + "טעם. שאין אומרים בבית האבל ברכת כהנים. לפי שאין אחרים שואלין בשלומו כלל וכאמרם במו\"ק דף כ\"א ובמס' שמחות. ואיך יאמרו וישם לך שלום*ובשו\"ת יוסף דעת ח\"ב סי' שע\"ו כתב. הטעם. מה שנוהגים שהאבל אינו מתפלל כל שבעה בפני העמוד. משום דלכתחיל' אינו רשאי לומר ב\"כ אבל בדליכא אחר ואז מותר להתפלל יאמר ב\"כ משום דהוא אומר בשביל הציבור והציבורים מותרים בשלום ע\"כ. ועי' גליון מהרש\"א סי' שפ\"ד סעי' ג' וקיצור ש\"ע סי' ר\"י סעי' ה' דאם הוא אבל על אביו או אמו ח\"ו נוהגין שמתפללין לפני התיבה אע\"פ שיש שם אחר: . הר אבל:" + ], + [ + "טעם. שאין נופלין על פניהם בבית האבל. משום דמדה\"ד מתוחה עליו. לבוש סימן קל\"א ס\"ד. ועי' א\"ר שם אות ט' שיאמרו למנצח יענך בבית האבל. והאבל גופא לא יאמר ע\"ש. וכן אין להאבל לומר אא\"א. וכן ואני זאת בריתי.*עוד כתב בא\"ר שם האבל לא יאמר ויהי נועם במוצ\"ש דאסור במלאכה. וחתן אין אומר אא\"א גם מזמור למנצח יענך מאחר דיו\"ט שלו הוא וכשהולך לביהכ\"נ אין נופלין על פניהם אבל אא\"א ולמנצח יאמרו הקהל ולא הוא דכולי האי אין מבטלין הקהל בשבילו. ע\"ש. וע\"ל סעי' ק\"ל: נועם מגדים:", + "קונטרס אחרון
מתוחה עליו. איש עובר אורח שמת והביאוהו למקום אחד כדי לרחצו ולעשות לו כל צרכו ומשם הוליכוהו לבה\"ק ושוב אח\"כ בז\"י אבלו קבעו באותו מקום שרחצוהו להתפלל בו. ואין שום אבלים שם אין לומר וידוי ונפ\"א באותו מקום. שו\"ת לב חיים ח\"ג סי' מ\"ז. ועי' שע\"ת סי' קל\"א סק\"י. ובענין אם יכול האבל לילך לביהכ\"נ. ע\"ל בהשמטה לסעי' קל\"ה:", + "האבל לא יאמר ויהי נועם. אבל ויתן לך יאמר אף דבט\"ב א\"א ויתן לך מ\"מ האבל אומר כיון שהוא אבילות דיחיד שייך ויתן לך לאחרים. ובכמה מקומות נאמר בשנים כדי שיברך כל אחד לחבירו. לבושי מכלול קנ\"א אות ל':" + ], + [ + "טעם שמתפללין שם כל שבעה. הואיל והנשמה אוננת עליו כל שבעה במקום שנפטר המת ואפי' יש לו קרוב למת הראוי להתאבל עליו בארץ רחוקה מתפללין במקום שנפטר בשביל קורת רוח לנשמה שחוזרת ומתאבלת עליו כל שבעה. שבלי הלקט שמחות הלכה כ\"א. וקטן פחות מבן שנה אין מתפללין בביתו.*ואין מונין את האבל למנין עשרה ביום ראשון בלבד ולא יותר שעיקר אבילות רק ביום ראשון שנאמר עליו ואחריתו כיום מר. אבל מכאן ואילך מונין אותו במנין עשרה להתפלל עמו. מהרי\"ל הלכות ט\"ב. ועי' בד\"מ ס\"ס שפ\"ד. יש ללמד ההמונים אם הולכים לנחם אבילים כשיעמדו ללכת מן האבל יאמרו המקום ינחם אתכם עם שאר אבילי ציון וירושלים ובשבת יאמר כך שבת היא מלנחם ונחמה קרובה לבוא. קיצור של\"ה. וע\"ל סעי' קל\"ה:
ואין מתקשין על המת יותר מדאי ובספר אור החיים עה\"ת פ' ראה כתב על פסוק בנים אתם לה' אלקיכם שבמיתת איש אין אבידה למת אלא הרי הוא דומה לאדם ששלח בנו לסחורה לעיר אחרת ולימים שלח האב אחר בנו ואין העדר הבן אלא מן המקום שהלך משם אבל עכ\"פ ישנו:
ובספר בארות המים מביא סיפור נפלא מהרבי הצדיק הקדוש מוהר\"ר צבי הכהן זצוק\"ל מרימניב שהשיב לחתנו הרב החסיד המופלג בתו\"י מו\"ה ארי' ליביש ששאל אותו בעת שנעדר מעמו רח\"ל ילד אחד כי הי' לו צער גידול בנים ל\"ע מה זה כי לכל בנ\"י אשר יבואו לפניו לבקש עליהם רחמים תתקבל תפלתו לרצון ומדוע לא יבקש ויתפלל להשם יתברך ע\"ע שיתקיימו בניו בחיים וגם כי לא נראה מעמו שום עצבות כי בהעדר הבן הלז אזי בש\"ק תוך האבלות הי' משורר בלכה דודי בצהלה וחדוה יתירה והשיב לו כי זאת הוא ג\"כ עבודת השם ומדוע לא יקשה בעיניך על אשר אאע\"ה לא הי' מבקש מעם הבורא שבל ידרוש מעמו עקידת בנו יחידו ובלי ספק היתה תפלתו נתקבלת ברצון ואשר לא עשה כזאת נשמע מזה כי הטעם הוא. כי אאע\"ה הי' רואה בעין שכלו הקדוש' כי עקידת יצחק היום לזרעו ברחמים יזכור ולולא זאת לא הי' לנו תקומה בגלות וזה הוא עבודת צדיקים אשר יעבדו בזה להבורא יתברך ויתעלה. וסיפור זה הי' מספר א' מחסידיו להרב הגאון ירא ד' מהרי\"י אורינשטיין זללה\"ה האבד\"ק לבוב וכשמעו הסיפור הנ\"ל אמר ארכו הימים מיום שנעדר מעמו ל\"ע בנו יחידו הגאון מו\"ה ר\"מ ז\"ל ולא מצא נוחם לנפשו על אבלת לבו עד שמעו זה הסיפור והרה\"ג הנ\"ל הי' מפליא תמיד בקדושתו של הרה\"ק ע\"י הסיפורים הנ\"ל: כל בו: " + ], + [ + "טעם מה שאנו נוהגין להתפלל בבית האבל בשחרית של ז'. ולא אמרינן דאימנעו עוד מלהתפלל שם דכבר הוי ז' ימים והלילה הולכת אחר היום. לפי שגם בימי חכמים היו מנחמין אבל גם ביום ז'. ומה שאנו מתפללין בביתו הוא כדי לנחמו. רוקח סימן שי\"ד:", + "קונטרס אחרון
גם ביום ז'. מה שנוהגים האבלים לשנות מקום גם בשבת. כתב הלבוש בסי' שצ\"ג דלא חשבו פרהסיא שכמה פעמים אדם מחליף מקומו אפי' אינו אבל. ובספר ברכ\"י שם כתב דהרב האריז\"ל נהג שלא לשנות מקום בשבת. ומי שהוא מפורסם בחסידות וליכא גביה משום יוהרא יעשה כמנהג האריז\"ל. עי' שדי חמד אות ר\"ט. ובס' עיקרי הד\"ט סי' ל\"ו כתב בשם הרב נחלת שבעה דיולדת זכר דיום ש\"ק יום ד' לאבלה תלך לביהכ\"נ עם הנשים ותשב במקומה של כל השנה ולא תתן להם לחמניות ויין שרף כמנהג ע\"ש:
ביום הז' לאחר שהלכו המנחמין מן האבל מותר בכל הדברים שהי' אסור תוך ז' דאמרינן מקצת היום ככולו חוץ מת\"ה שאסור כל היום. ובמדינות אלו שאין המנחמין רגילין לבוא ביום השביעי צריך להמתין עד שעה שרגילין לבוא בשאר הימים דהיינו לאחר יציאה מביהכ\"נ רגילין לבא מנחמין. וכן אם חל יום השביעי בשבת אזי לאחר יציאה מביהכ\"נ מותר בתלמוד תורה. סי' שצ\"ה. ועי' קיצור ש\"ע סי' רט\"ז סעי' א':", + "כדי לנחמו. ביום שלשים אמרינן ג\"כ מקצת היום ככולו וכיון שאז אין באין מנחמין לכן תיכף כשתנץ החמה בטלה ממנו גזירת שלשים. סי' שצ\"ה:" + ], + [ + "טעם. שאסור בתספורת. מדקאמר רחמנא לבני אהרן ראשיכם אל תפרעו מכלל דכ\"ע מחייבו בפריעת הראש ואין פירוע אלא גידול שער. מ\"ק דף י\"ד ע\"ב. ועי' שבלי הלקט שמחות הלכה ל\"ג. הורה מהר\"י סג\"ל לגדל שערו י\"ג שבועות וכן הוא באגודה:", + "טעם. שאסור בעשיית מלאכה. דכתיב והפכתי חגיכם לאבל מה חג אסור במלאכה אף אבל אסור במלאכה. וטעם. שאסור ברחיצה. דכתיב (ש\"ב י\"ד) ואל תסוכי שמן ורחיצה בכלל סיכה. וטעם. שאסור בשאילת שלום. דקא\"ל רחמנא ליחזקאל (יחזקאל כ\"ד) האנק דום כלומר בדבר זה תנהוג אבילות ולא תשאל לשלום. מ\"ק דף ט\"ו ע\"א:", + "קונטרס אחרון
אסור במלאכה. מי שמת לו מת פתאום ולא מסר החנות והוא הפ\"מ אם יש לו אוהבים יזכו בזה והם יוכלו לתת לו אח\"כ וכעין דאמרו בירושלמי לענין אחר הביעור שיראה לו אוהבים והוא יפקיר.*ובספר לבושי מכליל סי' י\"ג כתב בשם שו\"ת מהר\"י אסאד חלק או\"ח סימן קפ\"ט דהמנהג אפי' באנינות יוכל למכור או לסלק עפ\"י המבואר בח\"ס: שו\"ת יוסף דעת ח\"ב סי' שפ\"א:
עוד שם. דאם יש לו פועלים בחנות ומת אביו מותרין הפועלים לעשות מלאכתם. כיון דאומן קונה בשבח כלי א\"כ הוה כמלאכת הפועלים ושרי לעשות:
ובספר משכנות הרועים תשו' י\"ז כתב בשם הה\"ג מהרש\"ק מבראד זצ\"ל מה שהשיב לו בענין המכירה. דאף אם הי' מועיל המכירה באבל במלתא דפרהסיא. היינו אם ישב שם איש חדש הקונה או שליחו. אבל לא שתשב שם אשת האבל שישבה לפנים ג\"כ בלי היכר ושינוי כלל. והוא אוסר בכל גווני. וכן כתב בשם תשו' חת\"ס סי' שכ\"ד לאסור. משום דדבר השייך רק ביחיד ודאי יאמרו דעושה דרך איסור ויבא לידי חשדא ויבואו לזלזולי באבילות. ובשם הגאון מו\"ה שמואל שמעלקא אבד\"ק יאס כתב ג\"כ דאם ישב האחר לבדו יש מקום להתיר. אבל לא אם אשת האבל יושבת ג\"כ דנראה לעינים שלא הי' כלל מכירה בדבר רק כצחוק בעיניהם:*ובספר לבושי מכלול סימן י\"ג כתב בשם תשו' הגאון מהרי\"ש ביוס\"ד סי' ש\"פ דמיקל והלכה כדברי המיקל באבל עי' ברכ\"י יו\"ד סי' שצ\"ז שכתב הלכה כדברי המ\"ב אפי' בפוסקים ואפי' יחיד נגד רבים ע\"ש. ע'\"כ המורה להקל יש לו על מי לסמוך ובפרטות בזה\"ז השפע נתמעט והפרנסה מרובה השי\"ת ירחם. עכ\"ל:
אם לא נודע להבעל כגון שנסע למק\"א ואשתו שמעה שמת קרוב הבעל שמחויב להתאבל עליו דמותרת לישב בחנות. שם בשם שד\"ח מערכת אבילות אות ז':
ובספר מעבר יבק אמרי נועם פל\"ז כתב דאחד מהטעמים שאסרו אפי' לעני לעשות מלאכה בהם. כדי להרבות מזמורים והשכבות ותחנונים ובכי' על מתו. ובפרט בג' ימי הבכי כו' וכן יעשה עד סוף השלושים והמשכיל יוסף כרצונו ברוחב לבו ובפרט לאביו ולאמו עד תשלום השנה. ויתן צדקה לכפרת נפשם. ובשפתי צדק שם פ\"ז דף נ\"ה ודף ס' כתב תפלה להתפלל על הקבר בעת שמבקר את מתו בתוך השנה. ובפרט בשלושים יום הראשונים כדפסק מהר\"י קאר\"ו יו\"ד סוף סי' שד\"מ:", + "ורחיצה בכלל סיכה. אסור לאבל לכבס כסותו וכן ללבוש המכובסים קודם לכן כל שבעה. ולאחר שבעה עד ל' נוהגין שאדם אחר לובשם תחלה שעה אחת (כלומר זמן מה) ואח\"כ לובשם האבל. רמ\"א סי' שפ\"ט סעי' א' וש\"ך שס סק\"ד. וה\"ה אם מניחו על קרקע שעה א'. כרם שלמה בשם ס' לחם הפנים. ועי' בשו\"ת גבעת שאול סי' ע' וז\"ל אבל שחל יום שביעי שלו בשבת אסור ללבוש חלוק לבן בבוקר קודם תפלת שחרית וצריך להמתין ולא ילבוש עד אחר התפלה ע\"ש:
ובשו\"ת פני יהושע ח\"ב סי' ל\"ט כתב דבשבת בנץ החמה בטלו גזירת ז' ומותר ללבוש חלוק שלבש אדם אחר תחלה כמו בגזירת למ\"ד:
ועי' פרמ\"ג א\"ח סי' תקנ\"א מ\"ז סק\"ד דבאבל לכבוד שבת פורסין מטפחת מכובס (האנד־טיכער וטיש־טיכער) בתוך ז' אע\"ג דכתונת אסור לו ללבוש:
ועי' פתחי תשובה שם סק\"ב בשם שו\"ת לחמי תודה סי' ל' דהא דלא התירו אלא לאחר שבעה היינו דוקא במחליף לתענוג אבל אם מחליף לצורך כגון שהחלוק מלוכלך או משום עירבוביא שרי אפי' בחול תוך שבעה ע\"י כך כמו ברחיצה דלא אסור אלא של תענוג ומה שלא בא הדבר הזה מפורש בפוסקים אין זה אלא לרוב פשיטתו ע\"ש. ובגליון מהרש\"א שם כ' בשם תשו' רש\"ל סי' ק\"ו דמי שאינו לובש כתונת מכובס בשבת של אבילות הוא חסידות של שטות: ובספר מעבר יבק אמרי נועם פ' ל\"ח כתב וז\"ל מצינו בירושלמי שמתיר רחיצה א' אחר המטה כדאמרו שם מקום שנהגו לרחוץ אחר המטה רוחצין*בספר והיה ברכה להגאון הקדוש מדינאב זלה\"ה כתב בשם חידושי הקדוש מהר\"ש מאוסטרפאליע זצוק\"ל שכתב בשם הקדמונים על מה שאמר ר\"ג (ברכות פ\"ב מ\"ו) איני כשאר כל אדם איסטניס אני. שר\"ג הי' לו ששה נשמות גדולים יקרי הערך הנרמזים בר\"ת אסטני\"ס והי' רוחץ לכבודם: אמר רבי יוסי ברבי בון מי שמתיר ברחיצה עושה אותו כאכילה ושתי' וכן כתב הרמב\"ן ז\"ל נראה מכאן שיש נוהגין בקצת מקומות שהקרובים היו מרחיצין את האבל קודם ההבראה והיא כדי להמתיק כחות הדין המתגבר על האבל כפי שאפשר וגם זה הוא כמו תקון ההבראה וצורך הנחמה ברם אח\"כ אבל אסור בתכבוסת וברחיצה ובכל שאר דיני אבלות:
ועי' שע\"ת סימן תקמ\"ח ס\"ק י\"ג דנהגו להקל טבילה בצונן אחר ז' כל למ\"ד כדברי הש\"ך ביו\"ד סי' שפ\"א דטבילת כל גופו בצונן ליכא איסורא ע\"ש. אבל רחיצה של תענוג אסור כל גופו אפי' בצונן. אסור ללבוש בגדים חדשים כל י\"ב חודש אך אם צריך להם יתנם לאחר ללבשם תחלה ב' או ג' ימים. קיצור ש\"ע סי' רי\"א סעי' י'. כתב בס' ברכ\"י סי' שפ\"א דחולה שאמר לו הרופא שתרופתו ללכת למרחצאות החמין וישב בכל יום שעה או יותר יש להקל בתוך שלשים:
וכשם שאסור לגלח כל שלושים כך אסור ליטול צפרנים בכלי בין דיד בין דרגל. עי' באר הגולה סי' ש\"צ. אבל בידיו או בשיניו מותר (סי' ש\"צ) ויכול לחתוך קצת בסכין ואת\"כ יטול צפרניו בידיו או בשיניו. שבות יעקב ח\"ג הי' ק'. וע\"ל סעי' רנ\"ה. ובנטילת צפרנים משמע דל\"צ גערה. הלק\"ט ח\"א סי' קי\"ג. ובס' ארחות חיים סי' תנ\"ט כתב בשם ס' שדי חמד בע\"פ התרתי לאבל נטילת צפרנים ע\"י אחר משום חשש חמץ בלוע. ובשו\"ת יוסף דעת ח\"ב סי' ש\"צ כתב דנטילת צפרנים לא נהגו רק בשלושים ופיאות הראש אסור לקצץ כל י\"ב חדש:
אם נעשה אבל קודם יו\"כ אפי' על אביו ועל אמו ר\"ל. מותר לו לגלת ציפרניו בעיו\"ט של סוכות סמוך לחשכה. אף דלענין גלוח שערות לא מהני אפי' גערה עד אחר ל' בפועל. משא\"כ נטילת צפרניים אינו תלוי בגערה כלל דכל שביטל גזירת ל' הוא מותר. מטה אפרים סי' תרכ\"ה סעי' י\"ג וא\"ל שם.
ובשו\"ת נו\"ב ת\"א יו\"ד סי' צ\"ט כתב דאשה מותרת בנטילת שער אחר שבעה תוך ל'. וכן בנטילת צפרנים. וע\"ל סעי' תרל\"ב בד\"ה ועי':
ועי' ברכ\"י שם סעי' ד' דמה שכ' בש\"ע שם דעל אביו ואמו אסור להסתפר עד שיגערו בו חביריו לאו דוקא. רק שאם שהה שיעור הראוי לגעור בו חבירו אף שלא גערו יכול להסתפר וא\"צ י\"ב חודש. ועי' רמ\"א שם סעי' ד':
אם קבר את מתו שבעה ימים קודם הרגל ונהג בהם גזירת שבעה הרגל מבטל ממנו גזירת שלשים אפי' חל יום שביעי בערב הרגל ומותר לכבס ולרחוץ ולספר סמוך לחשיכה. סי' שצ\"ט סעי' ג'*ובסעי' ה' שם כתוב אם חל אחד מימי האבלות חוץ מהשביעי בערב הרגל אסור לרחוץ עד הלילה. ויש מתירין לרחוץ אחר תפלת המנחה סמוך לחשיכה. וכתב הרמ\"א וכן נוהגין. אבל היכא דליכא משום כבוד הרגל אסור ונ\"מ דלאחר הרגל אסור רחיצה וכביסה עד ל' דהרגל לא בטל ממנו רק גזירת ז' ש\"ך שם ס\"ק ט\"ז:
ועי' פתחי תשובה שם סק\"ז שכתב בשם א\"ר א\"ח סי' תקמ\"ה ס\"ק י\"ב להחמיר. ובספר חכמת אדם כלל קס\"ד סעי' ד' כ' דלרחוץ בחמין אסור אבל בצונן מותר ועי' דגול מרבבה תנינא סי' שצ\"ט שכתב דאין דברי הרמ\"א כאן סותרים למ\"ש בא\"ח סי' תקמ\"ח סעי' י' דאסור לרחוץ. היינו בחמין אבל בצונן מותר. אבל בעיו\"כ לצורך טבילת מצוה מותר אפי' בחמין. שם סי' שפ\"א:
ועי' מ\"א סי' תר\"ו סק\"י דיכול לטבול שעה או ב' קודם הלילה אבל לא קודם לכן. ופשוט דשאר דיני אבילות כגון ישיבת קרקע נוהגין עד שתחשך ע\"כ. ועי' שע\"ת שם בשם דברי יוסף באבל תוך ז' בעיוה\"כ לאכול סעודה המפסקת בישיבה על כסא או ספסל המיקל בזה לא הפסיד:
ובספר ארחות חיים סי' תקמ\"ח אות ט\"ו כתב בשם הגהות יד שאול דלהזיע שרי באבילות. וכן כתב בשו\"ת בית שלמה חאו'\"ח סי' ק\"ה לענין להזיע כבר נהגו העם להקל דלא כעצי לבונה. גם בשו\"ת רמ\"ץ או\"ח סי' מ\"ב כתב דנהגו ללכת להזיע ויש סמך ע\"ז מהירושלמי שהביאו התוס' שבת דף ל\"ט בד\"ה וב\"ה דרחיצה היא תענוג אבל זיעה אינה אלא לבריאות וי\"ל דבזיעה לא נהגו לאסור. גם בשו\"ת עמודי אש סי' י\"ט אות י\"ג כתב להוכיח דלהזיע לא גזרו אחר ז' ושכן יש להורות. ושכן פסק בקרבן תודה דף מ\"ה מובא בשדי חמד באסיפת דינים מע' אבילות אות כ\"ד: הא דרגל מבטל גזירת שלשים בשאר מתים אבל באביו ואמו שאסור לספר עד שיגערו בו חביריו אפי' פגע בו הרגל לאחר ל' יום אינו מבטל. שם סעי' ד':
ועי' נוב\"י מהדורא קמא סי' י\"ד דאם גערו בו חביריו תוך למ\"ד והגיע הרגל מבטל גזירת למ\"ד ומותר להסתפר ערב הרגל. וכן אם הגיע יום למ\"ד בערב הרגל לא בעינן גערת חבריו. ועי' פתחי תשובה סי' ש\"צ סק\"ג שצ\"ע בזה:
ועי' עיקרי הד\"ט סי' ל\"ו סעי' ל\"ג בשם הרב אורח לחיים חיו\"ד סי' י\"ב דיש להחמיר בשמועה רחוקה על או\"א לנהוג ל\"י לתספורת ושאף שמרן סי' ת\"ב לא הזכיר רק גערה הדבר פשוט דלא אתא לאפוקי הל' רק בא להחמיר עליו שצריך גם גערה אחר ל' ושהגערה תוך ל' אינה מועלת. אך אם פגע בו הרגל צריך לחקור מנהג המקום הצריך לעשות מעשה. כי יש בדבר להקל ולהחמיר. אמנם כשלא פגע בו הרגל כבר העד העיד בנו דנהוג עלמא להחמיר.
וע\"ש סעי' מ\"א שכתב וז\"ל התרתי למי שחל יום למ\"ד לאבילות או\"א ביום הו\"ר להסתפר בו ביום ע\"י גערה שהוא ג\"כ ערב הרגל בפני עצמו והסכים עמו הרב מ' חיד\"א ז\"ל והוא פשוט:
ונהגו שכל קרובי המת הפסולים לו לעדות מראים קצת אבילות בעצמן כל שבוע הראשונה דהיינו עד אחר שבת הראשון. רמ\"א סי' שע\"ד. ועי' באר הגולה שם דאם היו שני בשני או בן בנו או בן בתו מלבוש כל בגדי שבת חוץ מבגד עליון. וכשמת חמיו או חמותו. וכן אשה שמת חמיה או חמותה. או אבי אביו או אבי אמו. וכן האשה בשביל אבי אביה ואבי אמה אינם לובשים רק כתונת לבן והאשה עוד צעיף לבן וכן המנהג שלא לילך לבית המרחץ ולא לחוף הראש. ועי' לחם הפנים דגם נטילת צפרנים אסור בכל אותו שבת. ועי' ש\"ך שם סק\"ז בשם תשו' משאת בנימין דגם אין לאכול חוץ לביתו לא בסעודת מצוה ולא בסעודת מריעות עד מוצאי שבת הראשון או ביום השמיעה אם הוא תוך ל' עד מו\"ש הראשון*ומקומות חלוקים בזה, יש מקומות שנוהגין שרק פסולי עדות למת מראין אבילות ויש מקומות שאפי' שלישי ברביעי מראין אבילות והיכא דנהוג נהוג והיכא דלא נהוג נראה דאין להראות אבילות רק הפסולים לעדות ע\"כ. ועו' חו\"מ סי' ל\"ג איזהו פסולין לעדות: ועי' פתחי תשובה שם סק\"ג דמי שמת אשת אביו בחיי אביו דצריך לנהוג מקצת אבילות עד מוצאי שבת הראשון:
אם אותן המתאבלין עמהם מנחמין את אבילים יאמרו בזה\"ל. המקום ינחם אתכם ואותנו עם שארי אבילי ציון וירושלים. שו\"ת שבות יעקב ח\"ג סי' צ\"ח:
ועי' ש\"ך סי' רמ\"ו ס\"ק כ\"ז דאבל תוך י\"ב חודש על אביו ואמו יכול לסעוד על סעודת מצוה. ותנן בהדיא במס' שמחות פ\"ט דעל כל המתים אסור לילך לבית המשתה עד שישלימו ל' יום ועל אביו ועל אמו אסור כל י\"ב חודש אלא א\"כ הי' של מצוה. ועי' תוס' כתובות דף ה' בד\"ה אבל. ורמ\"א סי' שצ\"א סעי' ב' כתב דבסעודת מצוה דלית בה שמחה מותר ליכנס ולאכול שם. והמנהג שלא לאכול בשום סעודה בעולם כל י\"ב חודש אם הוא חוץ לביתו ע\"ש. וע\"ש סעיף ג':
כתב הכלבו יש נוהגין היתר בסעודת ברית מילה ובנשואי חופה אבל רבינו טוביה הי' אוסר בסעודת חופה וברית מילה משום דהיא נקראת שמחה דכתיב שש אנכי על אמרתיך. והא דאמרי בירושלמי דבסעודת מצוה מותר ר\"ל סעודה שאין בה שמחה כגון עיבור החודש וכן נמי מחמיר הר\"ף ז\"ל עכ\"ל. והגאון יעב\"ץ כתב דלאחר ז' מותר ליכנס לסעודת הברית אפי' חוץ מביתו. ואבל על או\"א יש מחמירין כל ל':
ובשו\"ת חיים שאל סי' כ\"א כתב בשם רבינו יצחק דאפי' על אביו ואמו מותר לאבל ליכנס אחר ז' דסעודת ברית מילה לא חשובה שמחה דהא איכא צערא לינוקא ומה\"ט לא אמרינן בה שהשמחה במעונו:
ובהגהות מנהגים כתב בשם מהרי\"ש דאבל תוך שנתו לא יברך ברכות חתנים אפי' הכלה בתו. והטעם. משום שהניגונים משמחים אותו עיין שם. ועיין רמ\"א סימן שצ\"א סעי' ג' דאבל יכול לברך ברכת אירוסין ונישואין תחת החופה שבבית הכנסת*בספר תפארת ישראל שמחות כתב וז\"ל מדברי הרמ\"א שכתב תחת החופה שביהכ\"נ סמכו המתחדשים לעשות החופה בביהכ\"נ. אמנם מלבד שיש איסור בדבר זה מכמה טעמים הנה תלו א\"ע בקורי עכביש. דכל מה שנזכר בדברי רמ\"א כאן בית הכנסת. במקור מקומו טהור ליתא. לא בהגה' מיי' שהביאה רב\"י. דשם נזכר בבית הנשואין וכ\"כ בד\"מ בפירוש ברחוב העיר. ונראה שטעות המדפיס הוא כי בשניהן הי' כתוב בב\"ה. ר\"ל בבית הנשואין. או בחצר בית הכנסת. שהוא רחוב העיר. וטעה המדפיס שברצותו מרחיב ברצותו מקצר. וכתב בבית הכנסת. וכן כ' בס' יוסף דעת סי' שד\"מ לאסור: ויכול להיות שושבין להכניס את החתן תחת החופה. ויכול ללבוש בגדי שבת ובלבד שיהא לאחר שלשים. ועיין ט\"ז שם סק\"ד בשם הב\"ח דכל שכן שיש להתיר לאבל על שאר קרוביו תוך ל' להכניס החתן דטפי יש להתיר תוך ל' על שאר קרוביו מתוך י\"ב חודש על אביו ואמו ע\"ש. רב ומגהיג גם בתוך שלשים לאב ואם יכול לברך ברכת אירוסין ונישואין. כנה\"ג:
ועי' חידושים וביאורים מהגאון בעל יד אפרים סעי' כ\"ב דבקרובים יש להקל לסדר קדושין ולהיות שושבין לאחר ז' אף באבילות דאב ואם. וגם ברחוקים ואינו מצוי אחרים כל כך אלא ע\"י טורח יש להקל ע\"ש. אבל לא יכנס לאכול שם על הסעודה ויש מקילין גם לאכול על הסעודה. קיצור ש\"ע סי' רי\"ב. ועי' באר היטב שם סק\"ה דיש נוהגין להיות מן המשמשים על הסעודה ולאכול אח\"כ עם המשמשים אחר גמר הסעודה וזה אין למחות בידם. אבל להסב על השלחן כשאר בעלי הסעודה ראוי למחות. ועי' פתחי תשובה שם סק\"ז בשם פנים מאירות דאותם המכניסין הנוהגים להקל לאכול שם יש להם על מה שיסמוכו ע\"ש. ועי' שערי תשובה סי' תקנ\"א סק\"ג:
ועל מה שכתב המחבר סי' שצ\"ב סעי' ג' מי שלא קיים מצות פריה ורביה ושידך אשה ואחר שהכין צרכי חופה מת אחי המשודכת מותר לכנסה מיד כו'. עי' כנה\"ג דרשאי האב ליכנס לחופת בתו ובלבד שלא יאכל בסעודת חתן ע\"ש. ועי' גליון מהרש\"א סי' שצ\"א סעי' ב'. ועי' בס' יוסף דעת סי' שמ\"ב: ובענין אם מותר לעשות גם רקודין ומחולות עי' אמרי ברוך שם דאפשר לפי מנהגינו שאין שכיח שיהי' סעודת חתונה שאחר החופה בלא כ\"ז נראה לעין כל במניעת כ\"ז באותה סעודה כאבילות בפרהסיא. גם יש לחוש לשמחת החתן שאינו אבל ע\"ש:
מוהל אבל ילך לביהכ\"נ יחף כדי למול ביום א' אם אין אחר אלא הוא. ואם יש אחר אז אסור עד ג' ימים. הגהות מנהגים בשם אגודה. כהן אחר ג\"י יכול לצאת ולפדות את הבן. שיורי ברכה סי' שצ\"ג בשם כנה\"ג. וכתב מהרש\"ל בסוף מ\"ק שנוהגין ליקח עפר במנעלים כשהולך. ובס' ברכי יוסף מתיר לאבל להיות סנדק אף בתוך ז' רק לא ילבש בגדי שבת ולא יאכל עם המסובין מ\"ש:
ועי' בספר עקרי הד\"מ סי' ל\"ו סעי' ח' דאבלה תוך ז' לא תצא להוציא הנער למילה דאין כאן מצוה. ואם המילה בביתה אפשר דמותרת:
אבל תוך ל' או י\"ב חודש דאב ואם שאסור ליכנס לבית משתה ושמחה אף בשבת אסור. ואם הם קרובים לחתן או לכלה יש מקום להקל בשבת לך אם קראוהו דהוי כפרהסיא. ולסעודה שאינה של שמחה כגון במקום שעושים סעודה בליל שבת שנולד זכר או סעודת ברית מילה או סעודה שעושין בשבת שיולדת הולכת לביהכ\"נ יש להקל. ומכ\"ש שמותר לאכול כדרך חברים המסובין סעודה שלישית אף שנמשכה תוך הלילה אין לחוש בדבר. חידושים וביאורים מהג' בעל יד אפרים סעי' כ\"ג:", + "תשאל לשלום. ועי' באה\"ט סי' שפ\"ה דכתב וז\"ל ומיהו אפשר לומר כיון שרוב שאילת שלום שלנו אינו אלא שאומר צפרא טבא וזה מותר שאינו שאילת שלום ממש כדאי' בב\"י באו\"ח סי' פ\"ט. ור\"י פי' שלום כמו כריעה אבל שום בפה מותר כמו צפרא דמרי טב וכיוצא בו ע\"ש. ובזוהר פקודי משמע ג\"כ אינו אסור רק כשמזכיר השם. וזה לענין שלא ליתן שלום לחבירו קודם שיתפלל מ\"מ שכל זה שאנו נוהגין אינו בכלל שאילת שלום ע\"כ יש מקילין האידנא בשאילת שלום האבל לאחר ל' עכ\"ל ע\"ש. ועיין ליקוטים סעי' קס\"א:
משלשה ועד שבעה משיב ואינו שואל ומשבעה עד שלשים שואל בשלום אחרים אבל אין אחרים שואלין בשלומו ולאחר שלושים שואלין בשלומו. סי' שפ\"ה ועי' ש\"ך שם. וכתוב במס' שמחות ובס' התרומה כי האבל אומר לרבים הבאים לנחמו משום כבודם לכו לבתיכם לשלום ושכרכם כפול מן השמים דלכבוד רבים שרי וזה אינו בכלל שאילת שלום דאסור בשלשה ימים הראשונים:
ובספר ייטב לב (חיי) כתב על מה שפי' ז\"ל הפסוק וזרח השמש ובא כשמש עד שלא שקעה שמשו של משה זרחה שמשו של יהושע. וז\"ל שמעתי מפי מוזללה\"ה שהוא עפ\"י מה דאי' במדרש שבזיי\"ן ימי אבלו של משותלח לא שמשו המזלות ולא זרחה השמש. והטעם. כתבו המפורשים עפ\"מ שאחז\"ל למה חמה יוצאת במזרח ושוקעת במערב כדי ליתן שלום לקונה ואבל אסור בשאילת שלום ע\"כ. וא\"כ כשח\"ו איזה צדיק נפטר מהעולם אמאי זורח השמש. אבל כתירוץ כי בימי משותלח לא הניח דוגמתו למלא מקומו. אבל עתה שלא שקעה שמשו של זה עד שזרחה שמשו של זה הו\"ל כאילו הצדיק עודנו חי. כי המניח ממלא מקומו כאלו לא מת:
ובענין מה שנוהגין שאם נוסע אחד לבית או לדירה חדשה שולחין לו בשבת הראשון מנוח. יין וכדומה. וגם הולכין אליו בשבת להסב עמו בהשלחן. אם מותר לשלוח כן לאבל ולילך אליו בשבת להסב עמו. עיין רמ\"א יו\"ד סי' שפ\"ה סעי' ג' דבמקום שנהגו שלא לשאול בשלומו בשבת אסור לשלוח מנות לאבל על אביו ואמו אפי' בשבת כל י\"ב חודש. אבל במקום שנהגו לשאול בשלומו בשבת גם זה שרי ע\"ש. ועי' ט\"ז א\"ח סי' תרצ\"ו סק\"ג דאין לסמוך ע\"ז. ופמ\"ג שם שם מש\"ז סק\"ג כ' דמ\"ש הרמ\"א דבמקום שנהגו לשאול בשלומו בשבת שרי זה דוקא תוך י\"ב חודש אבל תוך שלשים אין להקל. ובא\"א שם ס\"ק י\"ב כ' דיש לעיין אי שרי תוך שלשים בשאר קרובים אי מותר בשאילת שלום בשבת דאימא דוקא תוך יב\"ח על אביו ואמו ע\"ש. ועי' ט\"ז יו\"ד סי' שפ\"ה דאבל תוך ל' אינו יכול להזמין לאחרים או להזמין עם אחרים. וה\"ה כל י\"ב חודש על אביו ואמו. ועי' פמ\"ג סי' תרצ\"ו ס\"ק י\"א מי שמת לו מת בפורים לשנה הבאה ישלח מנות דהיא\"צ הוא לאחר יב\"ח. אף שביו\"ד סי' שצ\"ה סעי' ג' מסיק רמ\"א דיש לנהוג כל חומר יב\"ח ביא\"צ מ\"מ בפורים ביא\"צ אין להחמיר:" + ], + [ + "טעם. שאומרים קדיש. משום שפעם אחד פגע רבי פלוני במת אחד שהי' מהלך ומקושש קוצים ונושאן על כתפיו אמר לו בני כל זה למה לך אמר לו רבי כה משפטי כל הימים להביא באשה של גיהנם [השמטה: באשה של גיהנם. בספר אור ישראל להרב המגיד הקדוש מוהר\"ר ישראל מקאזניץ זצוק\"ל כתב על מה שכתוב בתיקונים דף צ\"ה ע\"א ואית לן קטטה באינון מארי דגיהנם דנידונין בי'. שיש בני אדם שבחייהן יורדת הנשמה לגיהנם ונידון ואז בוער האש בקרבו ומתקוטט עם כולם. ויש שהם בשלוה בחייהם ולאחר מיתה נידונים שם:] להיות נדון אמר לו ואין מי יוכל להצילך מן הצער הגדול הזה אמר לו אין מי שיצילנו אם לא שיאמר בני קדיש או יפטיר בנביא לכבוד השם בעבורי ואם יעשה זה ידעתי כי זכותו תעמוד אלי ויגן בעדי ויבא רבי פלוני ויגד זה לבנו של מת ויעש ככל אשר אמר. לימים נגלה המת אל החכם הנזכר פעם אחרת ואמר תנוח דעתך שהנחת דעתי ועל זה פשט המנהג לומר בנו של מת קדיש בתרא גם להפטיר בנביא.*ובזוהר חדש במדרש הנעלם מביא מעשה גדול ונורא בתלמיד חכם אחד שהי' הולך בהרי אררט ושמע קול צוחה קול מר שצוח וי וי עד שראה אדם אחד ושאלו מאן את וא\"ל יהודי חייבא ר\"ל רשע אנא ודנין אותי זה כמה שנים על עבירות גדולות שעשיתי בעודני בחיים ושאלו מה שמו והשיב ששמו לא נודע לו כי הרשעים שוכחים שמם ע\"ד שם רשעים ירקב אבל מ\"מ הודיע לו מקום מושבו שהי' בגליל עליון בעיר פלוני ושם אשתו והלך אותו החכם לעירו ושאל אחריו והשיבו איך שהי' רשע גמור שלא הניח עבירה שלא עבר ובן קטן הניח אחריו והוא ג\"כ רשע כאביו ולקח אותו החכם בנו עמו לביתו ורצה ללמוד עמו א' ב' ולא הי' רוצה לקבל והתענה אותו החכם ג' פעמים ארבעים יום והתפלל עד שהי' הנער התחיל לקבל והלך הנער ממדריגה למדריג' עד שהלך וגדל בתור' עד שנסמך. אח\"כ בא אותו אביו של הנער בחלום לאותו החכם ופניו הבהיק מאוד כשמש בצהרים בתקופת תמוז מזיו השכינ' שזרח עליו וחרד החכם ההוא מאוד ואמר מי אתה ואמר לי' אשריך מה טוב חלקך ומה טוב חלקך שזכיתני והביאתני לכל הכבוד הזה ע\"י בני כי ידעתי שהתענית ק\"ך ימים הי' מועיל אודות שעונותי הי' כ\"כ גדולים שבאו שדים ומלאכי חבלה והיו מכסין המוח של בני שלא לקבל שלא יהי' לי זכות כי לפעמים עונות האבות גורמים שאין לבניהם לב להבין בתור' ובאו שדים ומניחים ידיהם על המוח שלא יקבל אלא כאשר נהרגתי ע\"י עכו\"ם לא המיתני מיד אלא בחץ הכוני והייתי חי עודנו שני ימים ומכח יסורים גדולים הרהרתי בתשוב' כי הי' לי זכות כי כאשר הייתי משומד הצלתי איזה יהודים מהריגה ועתה בכל פעם ופעם שעלה בני למעל' היו מקילין בדיני וכאשר הי' בני בר מצוה ועלה לתורה וקידש שמו של הש\"י ברבים ואמר ברכו את ה' העלוני מגיהנם והי' נקרא הבן ההוא הפקולי ר\"ל שגיהנם נקרא פלילה ע\"ד פקו פלילה ור\"ש הפקולי שסידר הברכות לפני ר\"ג ביבנה הי' ממשפחתו ע\"כ. ממעשה הזה יוכל ללמוד מה זה שהי' רשע גמור מ\"מ הבן ע\"י תורתו הצילו מגיהנם והכניסו לג\"ע עאכ\"ו מי שאינו כך ומגדל את בניו לת\"ת שיהי' לו זכות שאין לו שיעור וערך. קיצור של\"ה:
ועי' בשו\"'ת הלכות קטנות ח\"ב סי' מ\"ח שנשאל לפעמים אומרים ג' וד' בני אדם קדיש ביחד ואחד מקדים לחבירו עם מי יענה איש\"ר והשיב אם באים כ\"א תוך כ\"ד של חבירו יענה עם הראשון ואם יש הפסק ביניהם יענה אחר כאו\"א ועי' בשו\"ת דברי אגרת סי' ז' שבמדינתו תיקן שכל האבלים יאמרו כולם קדיש ביחד ע\"ש טעמו ונימוקו. ועי' פתחי תשוב' סימן שע\"ו ס\"ק ו'. ובסידור יעב\"ץ כ' מה טוב וישר מנהג הספרדים בזה שאם רבים המה כולם זוכים בו. ואומרים אותו כאחד ובטלה מחלוקת וטורח דיני דינים שא\"ל שורש ועיקר:
כתב הרב בית לחם יהודא סי' שע\"ו אונן קודם קבורת המת ויש לו יא\"צ לא יאמר קדיש אך אם הוא שבת יאמר קדיש ע\"כ. ובספר א\"ר סי' קל\"ב סק\"ד כתב בשם תשובת שער אפרים דאונן יא\"צ ילך לביהכ\"נ לומר קדיש ע\"ש. ומנהגי קדישים והטלת גורל עי' מ\"א סי' קל\"ב סק\"ב ובאה\"ט שם סק\"ה וש\"ך סי' שע\"ו סק\"ח ובאה\"ט שם: כל בו: ", + "קונטרס אחרון
אחר כאו\"א. ובענין הקדיש שמעתי מידידי הרב החסיד המופלג מו\"ה יוסף אשר ז\"ל בשם הרב הצדיק הקדוש מסאנז זצוק\"ל שאמר דהקדיש אחר שיר של יום. וכן הקדיש אחר אין כאלקינו אם אין שם יתום יאמר אותם הש\"ץ ואפי' יש לו אב ואם יאמר אלו הקדישים כי הם שייכים ג\"כ להתפלה. ושמע מפיו הקדוש שאמר עד מתי אלמוד אתכם זאת:
ובספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל סי' קל\"ב כתב וז\"ל נראה שאין למעט מאמירת קדישים הנהוגים בכל יום עכשיו. אחר שיר של יום. ואחר אין כאלוקינו ואחר עלינו וכדומה וגם אם אין שם אבל לא יגרעו מהם. וכן אני נוהג לומר כל קדישים אלו כשאני מתפלל לפני העמוד ע\"כ:
קדיש של מזמור שיר ליום השבת אחר קבלת שבת שייך למי שיש לו יא\"צ בשבת ולא למי שהיו לו יא\"צ בעש\"ק. קונטרס עיון תפלה: שהוא בן ז' שהולך כל ימי השבוע לביהכ\"נ לומר קדיש ויש שם יא\"צ ג\"כ אזי יש ליאר צייט קדיש א'. ואם יש קטן בן ז' ויא\"צ ובן למ\"ד אזי יש ליא\"צ קדיש א' ובן ל' אין לו כלום. מטה אפרים שער א' סעי' ב':
מי שבטלה אבילתו ברגל או קובר מתו ברגל יש לו דין ז'. ומ\"מ מחויב ליתן ליא\"צ קדיש א' דומיא דקטן והא דאבל גדול שהולך בשבת לביהכ\"נ דוחה היא\"צ לגמרי*עי' לבוש סי' קל\"ג דגדול שיש לו מנין בביתו והולך בשבת לביהכ\"נ והוא בן שבעה דוחה היא\"צ מכל הקדישים אך במו\"ש שאז צריך האבל לצאת מביהכ\"נ יכול אותו יא\"צ להתפלל ולומר קדיש ולא אמרינן על זה עבר זמנו בטל קרבנו ואפי' יש אבלים בביהכ\"נ שהם תוך ל' או י\"ב חודש אינם יכולים למחות בידו להתפלל ולומר קדיש כו' ע\"ש: היינו משום שהיא\"צ יכול לומר במו\"ש שאז לא יהי' האבל בן ז' בביהכ\"נ. ואע\"פ שכבר עבר זמן היא\"צ מ\"מ שייך השלמה בלילה שאחריו. משא\"כ במי שבטלה אבילתו ברגל שהולך גם בלילה שאח\"כ לביהכ\"נ א\"כ דמי לקטן. מ\"א סי' קל\"ב סק\"ב:
ובספר לבושי מכלול סי' ד' אות נ\"ג כתב בשם האריז\"ל דאותן שאומרים אין כאלקינו הקדיש הזה הוא קדיש יתום ואצ\"ל כלל קדיש אחר עלינו. וכתב וכן ראיתי בזידיטשוב ובסטרעטין ושם המנהג בש\"ק לא הי' אומרים קדיש גם אחר אין כאלקינו. ולא נשאר ליתום רק הקדיש של שירות היום: ועיין בס' שיורי ברכה יו\"ד סי' שע\"ו סעי' ד' בשם ספר ויקהל משה דפוס פיורדא יש מעשה נורא מענין רוח אחד ושם נאמר שלא יש דבר להגין מפני המזיקין כאמירת קדיש על מזמורי תהלים. ולכן יש להנהיג לבנים על אבותם שילמדו בכל יום מהשנה קצת מזמורים ויאמרו קדיש:" + ], + [ + "עוד טעם. משום שבעניית אמן בכל כחו ממשיך כח הטהרה ומצננים גיהנם שעה וחצי שעה ומכריח כח הטומאה שלא ישלוט באביו או באמו באותו זמן אלא אדרבא מביאין אותו לגן עדן.*בספר אשל אברהם סי' נ\"ג כתב דבחטיפת קדישים לא הועיל כלום החוטף כי אמירתו שייכת למי שראוי על פי הנכון. וכן בתפל' כשהבן הי' שם אם אמרה אחר שייך ממילא התפל' של אחר כאלו הבן. ועי' פתחי תשובה סי' שע\"ו סק\"ז שכ' ג\"כ כן בשם ה\"ג שב יעקב:
והנה ביתום שצריך לומר קדיש כתב בס' אשל אברהם להרב הצדיק הקדוש מבוטשאטש זצוק\"ל סי' נ\"ג דאם היתום מתעכב לפעמים ומתפלל אחר והוא בא בזמן שאפשר לו לילך להתפלל בציבור כגון בין תפלה דלחש לחזרה שנכון הי' שיעמוד אז כי אין קפידא במה שעמד אחר לפני העמוד בלחש וכן בשירה חדשה הי' נכון שיעמוד הוא רק שאין נוהגין לשנות המתפלל בין לחש לחזרה או קודם שירה חדשה ע\"ש. ועי' קו\"א לט\"ה בהשמטה לסעי' צ\"ט:
ועי' פחד יצחק אות ק'. קדיש. דאם אירע שאיחר האבל לבוא לביהכ\"נ ואין לו שהות להתפלל קודם שיגיע הצבור לסדרי קדושה יכול האבל לירד לפני התיבה ולומר סדר קדושה עם קדיש תתקבל הגם שהיא גמר התפלה והוא עדיין לא התפלל אין לחוש שיאמרנה מי שירצה כי סדר הקדוש' מצוה בפני עצמה היא. ובשבתות ויו\"ט ממתינים לאומרה עד קודם תפלת מנחה. ונוסח צלותהון משמע כלל תפלותיהן של ישראל והאומרו זריז ונשכר והגם שאיחר לבוא לביהכ\"נ:
ובענין פגע הרגל תוך שבעה המבטל גזירת שבעה. וכן לאחר שבע' שמבטל גזירת שלשים לענין קדיש אינו מבטל. ומונין שבעה ושלשים מיום הקבור'. קיצור ש\"ע סי' כ\"ו סעי' ב'. ועמ\"ש הט\"ז סי' ת\"ב סק\"ו והש\"ך שם סק\"ה דמי שמת ביום א' ונקבר ביום ב' חשבינן לענין שמועה קרובה מיום המית'. עי' אבן העוזר שם שצ\"ע בזה. ועי' נקה\"כ שם:
ובספר ארחות חיים סי' קל\"ב סעי' ב' כ' בשם ס' יהודא יעלה דהאומר קדיש על או\"א בתוך י\"ב חודש או ביום יאר צייט שרי לי' לומר בתוך פסוקי דזמרה כשאינו מוציא מנין אח\"כ ע\"ש:
ועי' שיורי ברכה סי' שע\"ו דכתב וז\"ל רבים נהגו לצוות לבניהם לומר ח' קדישים ביום משום מ\"ש בזוהר הקדוש דהקדיש מיעיל לשעתא ופלגא ולהכי יאמרו ח' קדישים להציל לי\"'ב שעות. אמנם רבינו מהרח\"ו זצ\"ל גלה סודו שכוונת שעתא ופלגא אינו כפשוטו אלא מדריגה בגיהנם שנקראת שעתא ופלגא:
ועי' באה\"ט א\"ח סי' נ\"ה בשם כנה\"ג כשם שטוב למעט בברכות כך טוב למעט בקדישים ובספר פחד יצחק כתב ופה פירארא ראיתי שערוריה שמרבים קדישים בישיבות ללא צורך אבל בישיבתי לא הנחתי מעולם לומר אלא קדיש אחד ובליל הושענא רבה ואור ליום א' של שבועות שנים ותו לא: סדה\"י: ", + "קונטרס אחרון
ועי' נקה\"כ שם. ובשו\"ת פני יהושע מקראקא ח\"א סי' ט' חשב מתחלה להביא ראי' דדין שמועה קרובה או רחוקה מונים מיום המיתה ולא מיום הקבורה. ושוב מסיק דאין ספק דמיום הקבורה מנינן. וכן הוא בהגהות וחדושים מהרב הה\"ג מו\"ה משה טייטלבוים זלה\"ה סי' ת\"ב בשם ספר תפארת למשה:" + ], + [ + "טעם. שנהגו שאין אומרים קדיש ותפלה רק י\"א חדשים. כדי שלא יעשו אביהם ואמם רשעים כי משפט רשע י\"ב חודש.*ונהגו שמפסיקין יום אחד קודם. היינו אם היא\"צ עד\"מ בח' אדר וז' שבט יהי' ביום ב' יאמר עוד קדיש ביום ב' ז' שבט במנחה וערב יום ג' לא יאמר עוד. יוסף דעת סי' שע\"ו סעי' ז'.
כתב בס' מטה משה בשם מהרי\"ק שורש ל' דבני בנים יכולים ג\"כ לומר קדיש בשביל זקינם אך אינם שוים לשאר אבלים אלא האומר בשביל אביו ואמו יאמר שנים והם יאמרו אחד וכן יחזור חלילה ע\"כ. ומשמע דאין לחלק בין בני בנים מן הבן או מן הבת. עולת תמיד סימן קל\"ב ס\"ק י\"א:
ובספר בית לחם יהודא סי' שע\"ו כתב בשם תשובת רמ\"א דאם אין לו בן ראוי ליתן לבן בנו והיינו הבן של המת אומר קדיש א' והבן הבן על אביו זקנו או זקנתו יאמר קדיש א'. ואין חילוק בין בני בנים מן הבן או מן הבת. ובלבד שתתרצה אמו לזה שיאמר קדיש על אביה או על חמיה ע\"כ. ועי' פתחי תשוב' שם סק\"ד בשם תשו' אבן השוהם דאם אביו ואמו חיים אין לומר קדיש יתום דוקא אבל קדיש דרבנן יכול לומר:
ובספר פחד יצחק אות ק' קדיש כתב וז\"ל ונוהגים לומר קדיש על זקנו וזקנתו מהאם שלא עזבו בנים זכרים בחיים אביו ואמו וכן הנהגתי לבני לומר קדיש לזקנתו בחיים אביו ואמו כי לא נחש ביעקב. ובשם באר שבע כתב דעניית אמן יהא שמיה רבה גדול' מענין קדוש' ומודים קדי\"ש ודיני\"ו ע\"ש:
כתב בש\"ע האריז\"ל דאם העונה מסיים לומר עד דאמירן בעלמא קודם שש\"ץ יאמר שמיה דקב\"ה צריך לענות אמן פעם אחרת ובזה הם ה' אמנים. ואלו הם יתגדל ויתקדש שמיה רבה אמן ראשון. ויקרב משיחיה אמן שני אמן יהא שמיה רבה הוא אמן ג' דאמירן בעלמא אמן רביעי. שמיה דקב\"ה אמן ה'.
ובקדיש יש ארבעה כריעות של חובה ואחת של רשות. יתגדל ויתקדש כורע. בעגלא ובזמן קריב כורע. יתברך וישתבח כורע. שמיה דקודשא בריך הוא כורע. אבל בעושה שלום כריעה של רשות הוא. אבודרהם. ועל מה שכתב הלבוש סי' נ\"ה סעי' ג' דאם אמרו עלינו בלא יו\"ד אין אומרים אחריו קדיש יתום אפי' ביו\"ד כתב א\"ר שם דאינו מוכרח ואומרים קדיש. וכן באמירת תהלים בבוקר ובכל לימוד כשנזדמן לו תיכף מנין אומרים קדיש ע\"ש. וכן כ' הט\"ז שם סק\"ג:
ועי' אשל אברהם סי' נ\"ג סעי' ג' שכתב לחלק בין קדיש שתקנו חכמים א\"צ למנין באמירת פסוקים משא\"כ כשיאמר קדיש על לימודו וכדומה כשיבואו עשרה צריך ג\"כ ללמוד שום ברייתא או משנה ע\"ש:
ועי' פרמ\"ג א\"ח סי' י\"ח סק\"א המנהג להתעטף בטלית לומר קדיש יתום משום כבוד הציבור. וע\"ש סי' קל\"ב סק\"ב דמי שלא נתמלא זקנו אע\"פ שהוא אבל אין לו להתפלל תדירי כ\"א באקראי. ועיין א\"ח סי' נ\"ג סעי' ח'. ובספר עבודת הקודש קשר גודל סי' ח' אות ה'. כתב כשם שאסור לעבור נגד המתפלל כך אסור לעבור נגד האומר קדיש:
כתב הפרמ\"ג א\"ח סי' תקמ\"ז סק\"ג וז\"ל מלשון הב\"י משמע דבגדי שחורים נוהג כל י\"ב חודש וכשכלו י\"ב חודש אז מסירים דזה רק אבילות ול\"ש גיהנם כמו בקדיש. וראיתי מסירים שחורים ג\"כ בי\"א חודש ע\"כ: רמ\"א סימן שע\"ו סעיף ד': ", + "קונטרס אחרון
י\"ב חודש. עי' הרעב\"ט סוף פ\"ב דעדיות משפט רשעים בגיהנם י\"ב חודש*כתב בספר צפנת פענח שמעתי כי לעתיד לא יהי' גיהנם רק מכניסין הרשעים לג\"ע וזה לא גיהנם יחשב ששומע שם מתפללין בשמחה וריקוד ולומדים תורה בהתמדה וזה לא לצער יחשב שלא הי' מורגל בזה. א\"כ בזה עצמו שהצדיקים מתעדנין בה הרשעים נידונין:
ובספר תוי'\"י כתב ג\"כ כי אין לרשעים גיהנם יותר ממה שמכניסין אותן לג\"ע שאין שם אכילה ושתי' ותאוות עולם הזה רק הצדיקים יושבים ועטרותיהם בראשיהם הם שהיו פחותי הערך בעיני גסי הרוח שהיו סרוחים בעיניהם כמ\"ש וחכמת סופרים תסרח ועתה הם בראש הקרואים ומתעדנין בתענוגי התורה והתפלה:
ובספר שבט מוסר פכ\"ו כתב בענין מהו גיהנם של מטה הוא מקום גדול מחזיק כמה רבבות וכל מה שמתרבים הרשעים ג\"כ גיהנם מתרחב יותר ויש שם כמה מיני מדורות זו קשה מזו נדון שם לכל אחד וא' כפי העונש הראוי לו והוא למטה בארץ ויש בו ג' פתחים. א' בים וא' במדבר. וא' בישוב. וכל אחד נכנס בפתח הראוי לעונש כפי מעשיו משום דיש הפרש וצער לנכנס בפתח זו מבפתח זו והאש הנמצא שם הוא גדול ס' פעמים מהאש של עולה הזה שארז\"ל אש של עוה\"ז הוא א' מס' מאש של גיהנם. ויש שם גחלים כהרים וגבעות ונמצא בתוך גיהנם נהרי נחלי זפת וגפרית שנובעים מן התהום ויש שם כמה מיני מזיקים ומחבלים משונים ומכוערים להעניש את הרשעים ונראה שאלו המזיקים והמחבלים המכים אותם הם המזיקים והמחבלים שעשה ברוע מעשיו כארז\"ל כו' וכמה מן החיים ראו פתח גיהנם שבמדבר מרחוק:
ושמעתי מפי קדוש מדבר החכם השלם כמהר\"ר חיים אלפיסי ז\"ל שספרו לו נחותי ימא שיש מקום בשפ' הים הגדול אשר שפתו מגיע למדבר חרב ושמה רואים ממרחק בקיעה בארץ יוצא מתוכה להבו' אש עד לב השמים והספינה מתרחק' הרבה שלא יתהפך הזפת מחמימות האש ושהוא ז\"ל הלך בספינה בים הגדול ובלילה ראו להבות אש יוצאים מתוך הים והלהב הי' משבר הרים ומפרק סלעים שבתוך הים והספינות העוברות בים זה יודעין ומכירין המקום ומתרחקים הרבה משם. וספרו לו אנשי הספינה שזה המקום הוא פתח גיהנם שבים והאש הזה אינו נראה בתוך המים הנזכר כי אם בלילה כי ביום מחמת אור השמש אינו נראה:
וראיתי בספר א' שיש מקום בעולם והוא מדבר שמם שההולכים שם שומעים קול צעקה וצוחה במקום א' שבמדבר זה יוצאה מתוך הארץ ובפרט אם נוטים האזן סמוך לארץ מתחזקת הקולות כדוגמת קולו' המכין אותם וצועקים מתוך צערם ואומרים ההולכים שם ששם תחתיו גיהנם שבארץ. ומלך א' רצה לידע סיבת הצעקה הנשמעת במקום הזה מהו וצוה לחפור חפירות עמוקות מאד ולא מצאו דבר אך הצעקה היתה נשמעת לעולם. [הערת המדפיס: ובספר מעבר יבק שפתי רננות פ' ל\"ג כתב בשם צדה לדרך בסוף ספרו שרבים מהבאים ארצה בני קדם רואים מרחוק להט החרב המתהפכת. וחכמי הקדמונים שהי' אסקלפייגוס חכם מקדוני וארבעים איש מלומדי החכמה ידעו המקום הזה וראו ארבע נהרות יוצאים משם והתחילו להלוך דרך פרת למעלה וכשהגיעו חצי מיל לפני הגן להט אותם להט החרב המתהפכת ונשרפו. ואמרו הרבה מהחכמים כי אז נאבדו חכמות יוונים הקדמונים בשריפת הארבעים אלו שהם הי' קרובים אל האמת ושומעים ולומדים חכמת חכמי תורתינו. ואח\"כ באו האחרונים ארסטו וחביריו ולקחו החכמה באומד הדעת ואין לה צד ענין בתורתינו ואם נמצאו בדבריו דבר טוב כתכ בשבילי אמונה שגנב אותם מחכמת שלמה: כי אלכסנדרוס מוקדון השליט רבו הנזכר על אוצר ספרי שלמה. וכל דבר טוב שמצא בהם כתבם בשמו וערב בהם דעות רעות וזרות כקדמות העולם וכיוצא. וא\"כ אפי' יהיה האדם חכם כדניאל או כיהושע בן נון אל יסמוך על חקירותיו לפי שכלו וחכמתו:] וסיים ודברים אלו לא כתבתי ח\"ו להחזיק ידי רבותינו ז\"ל שאומרים שיש פתח לגיהנם בים ובמדבר. כי דבריהם הם אמתיים מעצמם ואינו צריכין חיזוק כי כולם ברוח הקודש נאמרו אלא הבאתי כדי להלהיב ולהפחיד הלבבות הנרדמות מלכלוך עונותיהם:
וגיהגם של מעלה הוא נהר דינור כסברת המקובלים ז\"ל. ונ\"'ל עוד שהמדור שיש לכל א' גדול מחבירו זהו גיהנם של מעלה עם אותו הצער והביוש והכלימה שמקבל בהיות לחבירו למעלה ממנו במקום ובמעלה ביתר שאת ויתר עז וכארז\"ל כל א' נכוה מחופתו של חבירו כו' ומקבל בושה מזה:
וכשם שיש גיהנם למטה כך יש ג\"ע למטה כאן בארץ במקום מוצנע בעולם ובו כל מיני אילנוות טובות אשר עין לא ראתה הן מוצים פרח ויצץ ציץ וכל מיני מגדים מופלאים בריחם ובצביונם כעובדא דרבה בר אבוה (ב\"מ דף קי\"ד) שהוליכו אליהו בחומות ג\"ע ופשט טליתו ולקח מעלי האילנות וכשיצא לילך שמע בת קול אומר מי אכל עולמו כזה וניער טליתו אפ\"ה נשאר הריח דבוק בגלימא זביניה בתליסר אלפי דינרי פלגינהו לחתנוותיה ע\"כ. גם בעובדא דר' יהושע ב\"ל שהוליכו המלאך המות בג\"ע בגוף ובנפש והוא בג\"ע של מטה. הרי ג\"ע כאן בארץ כו' ושם מתעדנין הנשמות. אמנם לא מאכילה ושתיה כשם שמתעדנין החיים. אמנם ניזונין מהריחות ומיני התענוגים הרוחניים אשר שכל המלובש בגוף אינו יכול לשערו:
ויש מעלה אחרת גדולה מזו והוא תכנית העונג. והיינו כשנשלם זמן ישיבת הנשמה כאן בג\"ע של מטה ועולה בג\"ע של מעלה ונכנס בצרור החיים לראות פני מלך חיים אין תענוג יותר גדול מזה עכ\"ל ע\"ש:
ובספר אספקלריא המאירה (תשא) כתב וז\"ל הנה מבואר בזוהר בכמה מקומות וגם בהרבה ספרים חכמי האמת שיש חילוקים רבים בין צדיקי יסוד עולם בעוה\"'ב בג\"ע וכמו שאמרז\"ל ברמז כל צדיק וצדיק יש לו מדור בפ\"ע. וכלל הענין הוא כי יש ג\"ע שלמטה. ויש ג\"ע שלמעלה והנה למטה חלוק הרבה גן מעדן. כי עדן הרבה עדיף מהגן ולמעלה הימנו וכל מי שזוכה לישב בגן שימכוה אינו זוכה לעדן רק בשבתות וי\"ט וכשיצא שבת חוזרים מעדן שלמטה לגן שלמטה הימנו. ויש צדיקים יותר גדולים אשר זוכים לעדן כל ישיבתם וכשיגיע שבתות וי\"ט להיות להם מעלה יתירה עולים מעדן שלמטה לגן שלמעלה מהם ועדיף יותר מעדן שלמטה. ויש עוד צדיקים שלמעלה יותר מהם שיושבים תמיד בגן שלמעלה וממילא בהגיע ימי הקדש עולים עד לעדן שלמעלה שעליו נאמר עין לא ראתה אלהים זולתך. אכן צדיקים וחסידים היותר גדולים שבכל ישראל כגון אבות הקדמונים ואמהות והשבטים ומשה ואהרן וכיוצא בהם המה בני היכלא דמלכא עילאה שיושבים תמיד בעדן עצמו שלמעלה. והמעלה שיש להם בימי הקדש אין להשיג לשום אדם ושום נברא בעולם כי מתחדשים עם השכינה כביכול בשוה:
ובספר קב הישר פט\"ז כתב בשם מדרש הנעלם פ' נח א\"ר יהודה ז' כתות של מלאכי השרת אצל השער דאיקרי שערי צדק שעליהם אמר דהמע\"ה פתחי לי שערי צדק כו' צדיקים יבואו בו. וז' פתחין הן לנשמות הצדיקי' להכנס לג\"ע עד מקום מעלותם ועל פתח שומרים פתח הראשון נכנסת הנשמה במערת המכפלה שהיא סמוכה לג\"ע כו' אמר ר' יוסי ראיתי ג\"ע והוא מכוון נגד הפרוכת. זכתה לעלו' יותר אזי נכנסת בפתח השלישי והיא נקראת זבול כו'. ומשבחת להקב\"ה בביהמ\"ק של מעלה ומיכאל שר הגדול שהוא כהן לאל עליון מקריב הנשמה זו לקרבן. אמר ר' חייא הקרבה זו אינו באה כשאר הקרבות אלא כאדם המקריב דורן לפני המלך כו' ע\"ש:
ובספר מדרש תלפיות אות ג' כתב בשם ספר חסד לאברהם נהר ז' עין יעקב וז\"ל דע כי בעת בריאת אדם הראשון הי' בגן עדן אמנם כן שאר העולם לא נברא בחנם אלא שהי' אדם הראשון יוצא מן גן עדן אל העולם לצורך תשמיש הגוף וכל צרכו. והי' הג\"ע של אדם הראשון כמו בית המקדש או בית הכנסת להתפלל בו וכמו בית המדרש לעסוק בתורה ולקיים המצות ולהתנבאות שם בשם ה' ושאר העולם הי' שייך לכל רכושיו וחיותו הגשמי רק שלא האריך אדם הראשון בשלותו ונתגרש משם: שנאמר והי' מדי חודש בחדשו. כשיבא חודש באותו החודש שמת בו יצא מגיהנם ויבא להשתחות לפני ה'. ובענין מה שצריך להתאבל י\"ב חודש אף אם השנה מעוברת סגי בי\"ב חודש. ש\"ך סי' שצ\"א בשם פוסקים ועי' ליקוטים סעי' קע\"ח:", + "לא יאמר עוד. ובספר שדי חמד אות קס\"ב כתב בשם שו\"ת אגודת אזוב. דאם כלו י\"א חודש בע\"ש יאמר קדיש בשבת ג\"כ. דבשבת אין דין גיהנם. והקדיש בשבת הוא להעלותו ממדרגה למדרגה. אבל ביו\"ט לא יאמר דגם בי\"ט יש עונש גיהנם. וע\"ל בהשמטה לסעי' תשע\"ט:
ביום שנהגו שאם אין אבל לומר קדיש יתום ואמרוהו זה אח\"ז בעלי בתים אחרים ויש שם מי שמת או\"א שכבר עברו י\"א חודש מ\"מ יוכל לאמרו גם הוא כשאר העם ואין זה בזיון לאו\"א שיחזיקים רשעים באמרו קדיש אחר יא\"ח עי' עיקרי הד\"ט סי' ל\"ו סעי' כ\"ז:
ויום זה שהוא פוסק בו יש לו כל הקדישים רק ליא\"צ שייך קדיש אחד וכן לבן שלושים. ואם יש כמה יא\"צ או בני שלושים נדחה הוא מפניהם לגמרי. קיצור ש\"ע סי' כ\"ו סעי' י\"ז. ועי' פרמ\"ג סי' קל\"ב א\"א סק\"ב:", + "מן הבן או מן הבת. ובספר פחד יצחק כתב דאם למד עם בן בנו יאמר קדיש כמו שאר אבלים בשוה. ועי' מטה אפרים שער ד' סעי' ט' דמי שמת ויש לו בן וצריך לנסוע למרחקים שלא יוכל לומר קדיש בעונתו ושוכר איש א' במקומו שיאמר קדיש אחר אביו או אמו. אין שאר האבלים יכוליס לדחותו כיון שאומר בשליחות הבן. וסיים ומ\"מ נראה שיש לעשות ג\"כ פשר שלא יאמר רק חלק שליש ע\"ש:
המניח אחריו בני בנים ואח טוב שהאח יאמר קדיש בשבילו שהוא מהמתאבלים עליו. עי' עקרי הד\"ט סי' ל\"ו סעי' י\"ט: " + ], + [ + "טעם. שאומרים קדיש בלשון ארמית. לפי שהיו רגילין לומר קדיש אחר הדרשה ושם היו עמי הארצות ולא הי' מבינין כולם לשון הקודש לכך תקנוהו בלשון תרגום שהיו הכל מבינים שזה הי' לשונם. כי לפי הטעם שלא יבינו המלאכים ויהי' מתקנאין בנו קשה שהרי יש כמה תפלות יפות שהם בלשון עברי*כתב עולת תמיד סי' נ\"ה סק\"א וז\"ל בדרשות מהרי\"ל כתב שלא הי' עומד לא לקדיש ולא לברכו אך כל קדיש שתפסו מעומד הי' נשאר עומד עד שסיים איש\"ר ע\"כ. ובאמת דבריו תמוהים דמשמע דאם לא תפסו מעומד אפי' ליש\"ר לא הי' עומד וא\"נ ע\"ש. ובש\"ע האריז\"ל כתב שהי' נוהג בכל קדיש שלאחר העמידה. בשחרית. ומנחה. וערבית. הי' נשאר מעומד ע\"ש: . תוס' ברכות דף ג' ע\"א בד\"ה ועונין:", + "קונטרס אחרון
ויהי' מתקנאין בנו. ז\"ל הכלבו אות ז' מצינו באגדה לעתיד לבוא יהי' הצדיקים גדולים מן המלאכים*בספר מנחם ציון (לפסח) כתב שאותן שני מלאכים שהלכו לסדום ע\"י ששהו הרבה בעוה\"ז נתגשמו ולא הי' יכולין לשוב למדריגתן עד שבא יעקב והעלן. וע\"ל בהשמטה לסעי' תק\"כ בד\"ה כתב:
ובספר ילקוט ראובני (ויצא) כתב בשם ע\"מ על פסוק והנה מלאכי אלהים עולים ויורדים בו. מה שלא הי' המלאכים מעופפים כמו שאמר ויעף אלי אחד וגו'. אלא הי' אותן שנשתלחו ללוט וחטאו במה שגילו ללוט ואמרו כי משחיתים אנחנו ולא נתן להם כח לעופף אלא לעלות בסולם ע\"י דילוג כי אין להם קפיצה. ועלו הם תחלה לראות אם הם רשאים לעלות עדיין וירדו כי לא נתקבלו עדיין:
ובספר קרבן שבת כתב בשם ספר כתנות אור בסופו שלכך המלאכים יש להם שש כנפים בשתים יכסה רגליו ובשתים יעופף ובשתים יכסה פניו. להודיע שיש להם בושת להסתכל בפני השכינה אחרי שהם אוכלים בחנם. וז\"ש הפסוק לך ה' הצדקה ולנו בושת הפנים. ר\"ל אם הקב\"ה נתן לנו איזה דבר שהוא צדקה דהיינו בחנם אז לנו בוש\"ת הפני\"ם כי בהית לאסתכולי באפא:
ובספר תורת האדם כתב שאלו מלאכי השרת הממונים על מלאכת העולם שיורדים בכל יום ויום לשום שלום בעולם. בשעה שמגיע הזמן לומר שירה עולין לרקיע. ומפני ריחם של בני אדם שהם בעלי זיבה וטומאה מטבילין עצמן בתוך נהרי האש. ונהרי להבה. ונהרי שלהבת מאה פעמים עד שנעשים קדושים. ומקדושים טהורים כו' ואח\"כ קוראין זה את זה ועולין מתוך נהרי אש זה ברשות זה ומתנגנין בשירה גדולה באימה ביראה וברתת ובזיעה בפחד וברעדה בקול רעש ובנעימה בקול שירות ותשבחות. ונחלקים לג' שירות של אלף אלפי אלפים וריבוא ריבבן. כת אחת אומרת קדוש ונופלת על פניו. וכת ב' אומרת קדוש ונופלת על פניו. וכת ג' אומרת קדוש ונופלת על פניו:
בספר ילקוט האורים (וישלח) כתב בשם ילקוט שמעוני ישעי' סי' ס\"ה דהשמש והירח והכוכבים כולם טובלים א\"ע בנהר דינור של אש קודם זריחתם. וכתב השל\"ה הטעם לפי שהשמש וכל צבא השמים נאסרים מחמת שעובדים אותם ע\"כ מקיימים בהם פסולי אלהיהם תשרפון באש ע\"ש:
ובספר לקוטי תורה להגאון הקדוש בעל ש\"ע הרב זללה\"ה (אמור) פי' יוצר משרתים ואשר משרתיו כו' שיש ב' מיני מלאכים הא' הם אשר עומדים ברום עולם מששת ימי בראשית והם נצחיים וקיימים עד שיחזור העולם לתוהו כו' והן הן החיות שבמרכבה. ויש מלאכים שנבראים בכל יום ואומרים שירה וכלים מחמת גילוי אור א\"ס עליהם יותר מכדי מדתן: ואנו מתפללין הקדיש שימהר הקץ שיתגדל השם ויתקדש. ואם נאמר אותו בלשון הקודש שיבנוהו המלאכים אפשר שיקטריגו כי ידעו כי ידל כבודם ויגדל כבוד הצדיקים עליהם. וכן הדין נותן כי המלאכים אין טבעם לעשות רק טוב וכיון שכן אין להחזיק להם טובה אם לא יחטיאו. אבל הצדיקים המתגברים על יצרם נראה שעתידים לקבל שכר טוב מהם ע\"ש. ובס' אור צדיקים כ' יש מלאכים שחטאו ואינן יכולין לעלות אם לא מכח תענית בני אדם:
ובספר קדושת לוי (וירא) פי' והוא עומד עליהם תחת העץ ויאכלו. כי הכלל הוא כמבואר שבעה\"ב לא יהי' מתנהג בפני האורח יותר מגדול' האורח כדי שהאורח לא יקנא את בעה\"ב. והנה צדיק נקרא מהלך שהולך תמיד ממדריגה למעלה למעלה.*בספר עבודת ישראל (שמיני) כתב פ\"א ראיתי הבעש\"ט ז\"ל בחלום ושאלתי אותו מפני מה בתחלת עבודתי כאשר נכנסתי אל הצדיקים ללמוד ממעשיהם והרגלתי א\"ע לעבוד השי\"ת הרגשתי בעצמי שינוי לטובה מיום אל יום בעסק התורה לשמה ובכוונת התפלה ושאר מעשים ועתה איננו מרגיש כלל השינוי ונדמה לי כמו יום אתמול כן היום וכמו כן יום מחר. והשיב לי בדרך משל כשהתינוק לומד א' ב' או סידור או חומש מידי יום ביומו סיפר השינוי בו שלומד יותר ממה שלמד אתמול. למשל בשבוע העבר למד פרשה א' או חומש ועתה לומד ב' פרשיות וכיוצא בו משא\"כ אם הולך ומתגדל ולומד בעצמו גפ\"ת עם הפוסקים והוא מפולפל גדול אין ניכר בו שינוי יום מיומו. אמנם לפי ראות עיני השכל בודאי מה שהאדם נעתק בגדולתו יום מיומו במדרגה. הוא גדול אלף אלפים ככל המדרגות שהתינוק נעתק בכל השנה כי המה בקטנות עכ\"ל. והוא ג\"כ בדרך משל כשהאם מהלכת ובנה כרוך אחריה הגם שהאם מהלכת לאט ובנה רץ אחריה אינה דומה מהלכו למהלך האם מפני רגליו הקטנים ופסיעותיו הקצרים ע\"ש: ומלאך נקרא עומד וכאן רצה אברהם שלא יקנאו בו המלאכים התלבש עצמו בבחינת מלאך להיות עומד. וזהו והוא עומד עליהם:
ובספר שפתי צדיקים (וירא) פי' בשם הרב הצדיק הקדוש בעהמ\"ח ספר הנ\"ל עפ\"י דאי' במדרש שלא רצו לאכול שהוצרכו לומר שירה עד שאברהם נכנס תחתם במקומם לומר בעדם שירה ואז אכלו. וז\"פ והוא עומד עליהם. פי' במקומם לומר שירה בעדם. כי המלאכים נקראים עומדים כאמור ונתתי לך מהלכים בין העומדים האלה. והצדיקים נקראים הולכים מדרגא לדרגא. לזה כשהוא נכנס במקומם לפי השעה נקרא אברהם עומד. וז\"פ והוא עומד עליהם תחתם במקומם ומדריגתם ולכן ויאכלו:
וראיתי בכתבי הגאון הקדוש המפורסים מהר\"ש מבעלז זצוק\"ל (בחקותי) ששמע מהרב הצדיק הקדוש מלובלין זללה\"ה שפי' הפסוק ונתתי לך מהלכים בין העומדים האלה. שהמלאך נקרא עומד. וזה ונתתי לך כו' כלומר שאתה תהי' הולך ביניהם. ועי' בני יששכר כסלו:
ובספר דודאים בשדה (לך) כתב בשם ספר אור ישראל שהקשה על מה דאי' בכתבי האריז\"ל ראי' שהאדם חשוב יותר מהמלאכים דכתיב כי מלאכיו יצוה לך לשמרך כו' ובודאי הנשמר גדול מהשומר. והלא כתיב ה' ישמרך מכל רע נמצא הש\"י בעצמו הוא השומר וסיים שם דבר זה לא ניתן לכתוב רק למסור בע\"פ ע\"ש. ולי נראה כי שם כתיב שהשי\"ת יצוה למלאכיו לשמרך. וזה ראי' שהאדם חשוב יותר. אבל השי\"ת שומר את האדם מעצמו בלי צווי כי הוא אחד יחיד ומיוחד.", + "[השמטה: ובפ' שופטים פי' הפסוק במה יזכה נער את ארחו לשמור כדבריך. עפ\"י מה שמצינו דהמלאך נקרא עומד. והטעם הוא. מחמת שנאצל ונברא לעשות הרצון העליון ואין שייך בו שום השתנות כמו האדם שיש בו טוב ורע. ולכך נקרא האדם בשם הולך מחמת שיש בו טוב ורע. ולכך כשגובר הצד הטוב הולך ממדריגה למדריגה. אבל המלאך הוא עומד מחמת שנאצל כך לעשות הרצון העליון. ואין שייך אצלו צד עלייה על ידי מעשיו. ויש מלאכים קדושים שהעלייה שלהם הוא ע\"י שמבקשים רחמים ורצון מאת המלך העליון על בניו ובזה הם מתעלים:
וזה הפי' במה יזכה נער את ארחו. היינו המלאך הגדול שנקרא בספרים בשם נער מה הוא עלייה שלו. לשמור כדבריך. היינו שהוא מבקש רחמים ורצון על ישראל ושומר אותן. וזה לשמור שהוא שומר את ישראל שהם כדבריך כמבואר בספרים מה הקב\"ה פוקד עקרות אף הצדיק כן. שהצדיק הוא דוגמת המלך העליון:]" + ], + [ + "עוד טעם. לפי שבימיהם גזרו אויביהם שלא יאמר קדיש והנהיגו לאומרו בלשון ארמי שלא יכירו בו. ואף שבטלו הגזירה לא רצו להחזיר הדבר ליושנה כדי שלא ישתכחו הניסים והנפלאות. א\"ר סי' נ\"ו סק\"ה:" + ], + [ + "עוד טעם. שאומרים קדיש בלשון ארמית. שלא יקטרגו המלאכים על שמתפללין על הגאולה. כל בו. כתב אבודרהם אל יקשה בעיניך מה שתקנו לומר יתברך וישתבח ויתפאר כו' בלשון הקודש כי השבח לא היו יכולין לשנות ללשון תרגום ע\"ש:" + ], + [ + "עוד טעם. שאומרים קדיש בלשון ארמי. כדי שלא ירגישו מלאכי השרת שמו של הקב\"ה חסר שמא יחריבו את העולם לכך אנו אומרים יהא שמיה רבא מברך בלשון ארמי. כדי שלא ידעו ולא יבינו כי אין מבינין אלא לשון הקודש.*בספר תפלה לדוד כתב יהא שמיה רבה בכל כחו י\"ל גם בלחש רק שהדיבור הוא בכח בהמבטא כן שמעתי: אבל ישתבח ויתפאר שהוא שבח אומרים בלשון הקודש שאם יבינו אין בכך כלום ששבח הוא זה. ומה שמתפללין תתקבל צלותהון ובעותא זהו תפלה שיתגדל השם ומתפללין על הגאולה כי בהא תליא מילתא. ליקוטי הפרדס." + ], + [ + "עוד טעם. כי הסגולה הוא להכניע הקליפות בלשונם ממש. סידור של\"ה בשם הזוהר פ' ררומה. וכתב מהרמ\"ק שמזה למדנו. טעם. למה נתקן הזוהר בלשון ארמי." + ], + [ + "טעם. דנקרא קדיש דרבנן. לפי שהוא תחנה ובקשה על רבנן. א\"ר סימן קנ\"ה ס\"ק א':", + "קונטרס אחרון
ובקשה על רבנן. ובענין קדיש דרבנן עי' מ\"א סימן נ\"ד סק\"ג וז\"ל בליקוטי פרדס כתב כשהציבור אומרים פסוק או משנה צ\"ל קדיש לפיכך אומרים קדיש אחר פסוקי דזמרה ואף אחר משנה כגון במה מדליקין. ואומר בסיומן אר\"א אר\"ח דהיינו כקריאת התורה כדי לקדש. שאין מקדישין אלא בסיום הפסוק או דרשת הפסוק עכ\"ל. וכן מנהג כל ישראל לומר אחר פרקים ואין כאלהינו ובמה מדליקין הגדת ר\"א כו' א\"כ גם כשלומדין משניות י\"ל הגדה אחריו כדי לומר קדיש (מה שנקרא קדיש דרבנן) ע\"ש. ועי' מחצית השקל שם. ועי' פ\"מ שם דבענין קדיש אחר תנ\"ך אומרים קדיש שלם בלא תתקבל. ויאמר לכל הפחות שלש פסוקים. ולאחר הגדה קדיש דרבנן. ואחר הלכה יאמרו רחב\"ע וכדומה ע\"ש. ובמהרי\"ל כ' כשלא סיים המסכתא בפסוקים הי' מהר\"ש אומר אמר ר' אלעזר א\"ר חנינא תלמידי חכמים כו' כדי לומר קדיש על הפסוקים:
כתב באשל אברהם סימן קכ\"ז וז\"ל מה שקצת נוהגים לומר תיבת טובים רק בקדיש דרבנן. היינו מבחי' אין טוב אלא תורה הק'. וכן תתקבל כו' י\"ל ששייך בו בחי' טובים. מבחי' טובים דודיך מיין. ואימתי אני אהובה כשישמע קול תחנוני כו' ואני נוהג שלא לשנות רק לומר טובים בכל הקדישים. בבחי' אוצרו הטוב השמים. ומצד שבחי' זבולון טפל ליששכר ע\"י זה כל עם בני ישראל שוים לטובה לקבל שפע טוב תורה הק'. עושה שלום במרומיו כו' הוא בבחי' עשיה ברכה לבלי די ברבות הטובה:
כתב בספר אוהב ישראל (שלח) שמעתי בשם הרב הקדוש כו' מו\"ה דוב בער ז\"ל מ\"מ ממעזריטש שאמר על מאמר חז\"ל עושה שלום במרומיו, מיכאל המלאך הק' הוא שר של מים. וגבריאל המלאך הק' הוא שר של אש. ואע\"פ שהמים מכבין את האש עכ\"ז השלום ביניהם וכ\"א על מקומו ומדריגתו יבוא בשלום. וגם כי ישנם מלאכים קדושים שהם חציים של אש וחציים של מים ואעפ\"כ יש להם קיום לשלום:" + ], + [ + "עוד טעם. דנקרא קדיש דרבנן. כיון שלא נתקן אלא על תורה שבע\"פ שהוא לימוד דרבנן. שם:" + ], + [ + "טעם לאבילות שהוא שבעה. שנאמר והפכתי חגיכם לאבל מה חג שבעה אף אבילות שבעה. מ\"ק דף כ'.*כתב בתשובת גבעת שאול סי' ע\"ב וז\"ל מה שנוהגים העולם בערב שבת תוך ז' ימי אבילות לישב על כסא וספסל וללבוש מנעלים תיכף אחר חצות יש למחות ולגעור ולבטל מנהגם ע\"ש. ועי' בשו\"ת שיבת ציון סי' ס' וז\"ל אבל בע\"ש משעה שהקהל קבלו עליהם שבת דהיינו באמירת ברכו פסק דין אבילות וכן נוהגין שהאבל עומד בע\"ש במנחה בחליצת מנעלים חוץ לבהכ\"נ וקודם שמתחיל החזן ברכו קוראים להאבל שיכנס ונועל מנעליו ע\"ש. ועיין פתחי תשובה סי' ת' סק\"א. ובמוש\"ק יחלוץ המנעלים תיכף באמירת ברכו כמו בט' באב שחולצין תיכף בברכו. יוסף דעת סי' ת'.
ובמהרי\"ל כתב דבמו\"ש הלך הרב ובנו ועמדו בפתח ביהכ\"נ עד סיימו ברכו והלכו לביתם. ועי' פמ\"ג סי' תרצ\"ו סק\"י כשחל פורים במו\"ש דרשאי לילך לאחר מנחה לביתו ולילך לביהכ\"נ בעוד יום או בעוד שלא אמרו ברכו ויהי' שם לתפלה וקריאת המגיל'. משא\"כ כשחל בחול יתפלל ערבית בביתו וילך למגילה בליל' וביום ילך להתפלל בעשרה:
כשחל ע\"פ בתוך ז' אחר חצות נועל מנעליו ויכול לישב על כסא וספסל כי מזמן שחיטת הפסח הוי כיו\"ט לכל דבר. עי' חכמת אדם כלל קס\"ד סעיף ג'. ועי' ש\"ך סי' שצ\"ט ס\"ק י\"א. ובעיו\"כ יכול לאכול סעודה המפסקת בישיבה על כסא או ספסל. שערי תשוב' סי' תר\"ו סק\"א בשם דברי יוסף ע\"ש ועיין מ\"א שם סק\"י.
ובענין הסעוד' אי שרי לעשות אם נולד לו בן תוך ז' עי' זכור לאברהם הלכות אבל אות א' דכתב בשם השו\"ג וז\"ל אי שרי לעשות סעוד' לא זכרתי המנהג אבל ראיתי בפרי' ס\"ס של\"ד אדם שמת לו מת ובתוך ל' נולד לו בן אין עושין שמחה ומשתה ביום המילה ע\"כ. ואם בתוך ל' אמרו כ\"ש תוך ז' ובדין הוא כיון דסעודה זו אינה אלא מנהג כדסי' רס\"ה אבל המנהג לא שמעתי עכ\"ל ע\"ש. ובפרדס סי' ר\"צ כתב ג\"כ דאם מת בנו ואח\"כ נולד לו בן אחר לא יכול לעשות משתה בנו עד שלשים יום ע\"ש. ועי' יד שאול סימן שצ\"ד שכתב על הא דכתב הש\"ך שם סק\"ב דאדם שמת לו מת ובתוך שלשים נולד לו בן אין עושין שמחה ומשתה ביום המיל' וז\"ל תמיהני דהרי אמרו נולד זכר נתרפא כל המשפחה למה לא ישמח בזה ויעשה משתה ושמח' שזה חיוב ולמדו ממ\"ש ויעש אברהם משתה גדול ביום הגמל. והש\"ך סיים וכתב וכמדומה שאין נוהגין כן ולפע\"ד אסור לנהוג כן ע\"ש: ומטעם זה. נהגו שלא ליפול על פניהם בבית האבל. ט\"ז סימן קל\"א ס\"ק ט':", + "קונטרס אחרון
אף אבילות שבעה. ובפרקי דר\"א פ' י\"ז כתב דז' ימי אבל אנו למדין מיעקב אבינו שעשה לו יוסף שבעת ימי האבל שנאמר ויעש לאביו אבל שבעת ימים. וכל עילוי דבן ז' או ל' אינו אלא מיום הקבורה ולא מיום שנודע לו. שעיקר האבילות הוא מיום הקבורה. לבוש או\"ח סימן קל\"ג. ואם מת ביו\"ט מתחיל למנות ז' מי\"ט שני האחרון. ודין שלשים מונה מיום הקבורה. שם סי' תקמ\"ח סעי' א' ועי' ט\"ה ח\"א סי' תתרמ\"ט בהשמטה בד\"ה ובענין מי שנפל לים או שטפו נהר או שאכלתו חיה מונין להם משנתייאשו מלבקש. מס' שמחות:
ומה שמורגל בפי העולם המאבד עצמו לדעת אין לו חלק לעוה\"ב ולא מצאו כל אנשי חיל מקורו. כתב בקונטרס קרן לצבי ז\"ל שמקורו הוא במ\"ר תהלים מזמור ק\"כ וז\"ל עם הארץ קורין אותו שלישי שהורג ג' הורג עצמו והמקבלו ומי שנאמר עליו וכן אתה מוצא בדואג שהרג עצמו ואין לו חלק לעוה\"ב וכו'. ומזה מקור דברי העולם אף שלא מצאנו בדואג שהרג א\"ע אבל הכוונה שגרם זה לו בעצמו וע\"כ אין לו חלק לעוה\"ב עכ\"ל. אין אוננים ואין מתאבלין על מומר. שו\"ת הרא\"ש כלל י\"ז סי' ט':
ובספר הר אבל כתב אחד שמע שמת אביו והי' קרובו מכחיש שאינו אמת ואחר שני ימים אמר קרובו שהוא אמת ונשאל הרדב\"ז מהיכן יתחיל האבילות והשיב כיון שהיה יודע משמועה ראשונה שמת אביו מונה משמועה ראשונה מ\"מ אותו הקרוב לא טוב עשה שלא קיים עי\"ז האבל אבילות דאורייתא שהוא יום מיתה וקבורה. דיום שמועה קרובה כיום קבורה הוא:
חולה שמת לו מת שחייב להתאבל עליו ונודע לו אם הבריא תוך שבעה גומר הימים הנשארים. וכן תוך שלשים גומר הימים הנשארים אבל אינו צריך להשלים הימים שעברו בחוליו משום דאז נהג ג\"כ מקצת אבילות ודמי לשבת דעולה ואינו מפסיק. וכן היולדת ג\"כ אינה צריכה להשלים הימים שעברו עליה בלידתה רק גומרת הימים הנשארים. קיצור ש\"ע סי' רי\"ז סעי' ג':
ובספר עיקרי הד\"ט סי' ל\"ו כתב בשם הרב שבות יעקב ח\"א סימן צ\"ט שהתיר לאבל תוך ז' על מיתת אחותו ששמע שהי' אביו בא מהדרך שלא הי' יודע במיתת בתו לצאת לקראתו כדי שלא ירגיש אביו פתאום ויצטער ביותר עליה*בספר ארחות חיים סי' תרצ\"ו אות ו' כתב בשם שו\"ת פנים מאורות ח\"ב סי' צ\"ט שפסק הלכה למעשה בא' שמתה אמו ולא נודע לו ושעה א' קודם פורים נודע לאנשי ביתו. פסק שלא להגיד לו עד אחר פורים ובסי' קצ\"א כ' דבמועד שצריך לנהוג דברים שבצנעה אסור להודיע משום מניעת שמחת יו\"ט: ודוקא אם בא אביו רשאי מפני כבוד אביו. אבל אם בא אחיו אסור. עי' פתחי תשובה סי' שצ\"ג סק\"ז. ובספר שבלי הלקט שמחות סי' ל\"ד כ' בשם מנהגות הגאונים ז\"ל שכל אבל קודם ששלמו ז' ימי אבלו יוצא לחוץ בלויית מת אחר אם ימות ח\"ו קרובו. ואח\"כ חוזר ויושב באבילותו בביתו וכן המנהג.*ובספר מעבר יבק אמרו נועם פל\"ז כתב וז\"ל ואין די לאבל שיעמוד בביתו דומם באבלו רק מדברי שיחה והלכות דרך ארץ ברם טובה לו להרבות מזמורי' והשכבות ותחנונים ובכיה על מתו ובפרט בג' ימי הבכי. וזה יהי' אחד מהטעמים שאסרו אפי' לעני לעשות מלאכה בהם וימשוך עד סוף השבעה. וכן עד סוף השלשי' ראוי לו שבכל יו' ייחד איזה פסוקי' או מזמורי' לעורר על מתו הרחמי'. וכן יעשה עד תשלו' השנה. ובפרט לאביו ולאמו ויזכיר נשמתם לטוב בשבתות וברגלי': :
ובענין אם האשה אחרי מות בעלה נקרא כגדול הבית עי' חידושי הריטב\"א במס' מ\"ק כ\"א ע\"ב וז\"ל וצ\"ע אשה כגון האם או אחותו הגדולה אם היא חשובה גדול הבית להיות מונה עמהם. ובבדק הבית כתב וז\"ל ומ\"מ מענין מה שנסתפק מי זה יקרא גדול הבית האם שאינה יורשת או הבן היורש. אין הדבר תלוי בראוי לירש אלא כל מי שעיקר הבית תלוי בו. וכן פי' הר\"י גיאות עכ\"ל. ועי' כרם שלמה סי' שע\"ה:
ובחידושי רע\"ק שם כתב בשם תשו' שמש צדקה דגדול הבית הוה דוקא אם הבא הוא נגרר אחר הגדול. כגון בניו וב\"ב הסרים למשמעתו או סמוכים על שלחנו ויושבים ודרים בביתו דאז נקרא הוא גדול הבית לדבר הזה. וכתב עוד שם הוגד לי מפי מגידי אמת שזקני העיר הזאת בעלי הוראה לא דנו דין גדול הבית אלא בבנים לגבי אב. או אחים קטנים לגבי גדולים כשהיו אוכלים מתפיסת הבית דאז גרירי אבתרייהו. אבל באחים הדרים בבית לבדם ומופרדים איש מעל אחיו לא דנו דין זה עכ\"ל:
ועי' חכמת שלמה להגאון הקדוש מהרש\"ק מבראד זצ\"ל דאם יש אחד דהבית תלוי בו אז לא אזלינן בתר גדלות בשנים. רק בתר מי שהבית תלוי בו. ואפילו בן קטן. אבל אם כולן שוין בענין כגון דכולם עוסקין בשוה. או כגון שאין שום אחד מהם עוסק בצרכי המת כגון דהמת הי' דר בבית אחר בפ\"ע והאבלים דרים בבית אחר בפ\"ע. אז אם האבל שבמקום המת הוא גדול בשנים מן הבא עתה אז מונה הבא עמו. ואם אינו גדול בשנים אז אין הבא נגרר אחריו ומונה לעצמו ע\"ש. ועי' ש\"ך סי' שע\"ה ס\"ק י\"ב וי\"ג ועי' קיצור ש\"ע סי' ר\"ד סעי' ט'. דאלמנה שמנהגת את הבית נקראת גדול הבית. וכן הוא בעקרי הד\"ט סי' ל\"ו סעי' י\"ח:
ובשו\"ת יוסף דעת ח\"ב סי' שע\"ה כתב אודות השיעור י' פרסאות בינוניות מהלך יום א' דהיינו י\"ב שעות לענין גדול הבית וא\"כ כעת שנוכל לבוא ע\"י אייזין באהן באיזה שעות אם יוכל למנות עמו. כתב שם דכל שיעור חז\"ל לא מנינן רק מה שהוא עפ\"י דרכי הטבע ולא כפי תחבולות מתחכמות שהמציאו אנשים בזמנינו דאם נימא כן ישתנה דרכי התורה מדי יום יום לפי המצאת בני אדם ע\"ש. בא לו השמועה לאחר ל' די בחליצת המנעל שעה א' ואינו קורע ועל אביו או אמו קורע לעולם. סי' ת\"ב: ", + "ובעיו\"כ כו' או ספסל. ומותר לרחוץ אפי' שעה או ב' קודם הלילה ואפי' הרחיצה בחמין. מ\"א סי' תר\"ו סק\"ו:" + ], + [ + "טעם. שלושים באבל. כתיב הכא ראשיכם אל תפרעו וכתיב בנזיר גדל פרע שער ראשו מה בנזיר שלושים אף כאן שלושים*ונוהגין שלא לישב במקומו כל שלשים ועל אביו ואמו כל י\"ב חודש. והמנהג הוא ע\"פ הירושלמי דהלכה כר\"י שבשבוע ד' יושב במקומו ואינו מדבר (עי' מ\"ק כ\"ג ותוס' שם בד\"ה רבי יהודא) לכן נהגו שלא לישב במקומו כדי שיוכל לדבר. ועי' פתחי תשוב' סי' שצ\"ג סק\"ז בשם ס' חמודי דניאל כ\"י כשאבל משנה מקומו צריך להרחיק ד' אמות שבלא זה כחד מקום חשוב. וכ\"כ המ\"א סי' צ' ס\"ק ל\"ד לענין קובע מקום לתפלתו דבתוך ד' אמות חשוב מקום א' ע\"ש. ועי' קו\"א בהשמטה לסעי' תתרמ\"ו: . מ\"ק דף י\"ט ע\"ב." + ], + [ + "עוד טעם. לפי שכל תלתין יומין אתדנו נפשא וגופא כחדא ובגין כך אשתכח נשמתא לתתא בארעא דלא סלקת לאתרה כאיתתא דיתבת לבר כל יומי מסאבותה*ועי' זוהר ויקהל דף ר\"י דכל תלתין יומין לית לך נשמתא דלא תקבל עונשא עד לא תיעול לגנת' דעדן. כיון דקבילת עונשא עאלת לגנת' דעדן: . זוהר ויקהל דף קצ\"ט ע\"ב:" + ], + [ + "טעם. שנהגו שלא ליקח שום דבר מבית האבל כל ז'. משום שרוח רע שורה עליהם כל ז' ימים. א\"ר סימן רכ\"ד:", + "קונטרס אחרון
כל ז' ימים. ובספר יוסף אומץ דף קצ\"ב כתב קבלתי ממורי הגאון מהר\"ה סג\"ל ז\"ל מה שנוהגין שלא ליקח מבית האבל שום דבר תוך ז' אין לו שום עיקר בעולם ואמר שטעות זה בא מהא דכתבו הפוסקים המשאיל חלוק לחבירו לילך בו לבית האבל אינו רשאי ליטול ממנו עד שיעברו ימי האבל:" + ], + [ + "טעם. שאין אומרים הלל בבית האבל. מטעם שנאמר שם לא המתים יהללויה ונמצא לועג לרש. ט\"ז סימן שע\"ו ס\"ק ב'.*ונהגו שהאבל הולך למקום אחר והציבור אומרים הלל. ולפי המנהג גם אם מתפלל בבית שמת שם המת ואין שם אבילים כלל אומרים הלל. שו\"ת נו\"ב תניינא חיו\"ד סי' רט\"ו. כתב יד אפרים הלכות אבילות סעיף ח' מה שיש נוהגין לצוות לאבל לילך לחדר אחר אין זה עולה לפי הטעם שהנשמ' אוננת שם אך אם יש שם חדר אחר נקי יכולים המתפללים ללכת שם לומר הלל ע\"ש. ועי' יוסף דעת יו\"ד סימן שע\"ו דגם אם נשלם לו השבעה ביום ההוא לא יאמר האבל הלל דאף דקי\"ל מקצת היום ככולו אבל מ\"מ הנשמ' אוננת שם כל היום ושייך לועג לרש. וגם הטעם דהוי דבר של שמחה שייך בזה דעוד אסור בשמח' ע\"ש. ובפתחי תשובה שם סעיף ב' כתב בשם הרב הגדול מו\"ה דניאל דאם אירע לאבל יום ז' בר\"ח יאמר הלל אחר יציאה מבהכ\"נ שאז אינו אבל ע\"ש. ובאליהו זוטא סימן קל\"א סק\"ה כתוב בשם שכ\"ג סי' תכ\"ב דבספרד נוהגין לומר הלל בבית אבל בר\"ח על פי דברי כל בו ע\"ש. ועי' פר\"ח סי' תכ\"ב וז\"ל ומיהו אם יש מקומות שנהגו לאומרו אין מוחין בידם ע\"ש.
כתב החק יעקב סי' ת\"פ סק\"ב דמי שאירע לו אבל בפסח שלא נהג אבילתו קודם יו\"ט גומר את ההלל אע\"פ שאין אומרין הלל בבית האבל בפסח פשוט שאומרים דהרי אפי' בחנוכה י\"א שאומרים מכ\"ש בפסח שהוא מחיוב לומר שירה על הגאולה ואף גם דהוי כאבילות בפרהסיא כיון שהכל אומרים ע\"ש. וצו\"ץ ודאי דאומרים ואף דביום שא\"א תחנון אם הי' חל בחול א\"א צו\"ץ היינו משום יום שמחה וכאן גוף הענין הוא אבילות ותחנון א\"א לפי שמה\"ד מתוח' עליו אבל מה ענינו לצו\"ץ. יוסף דעת יו\"ד סימן ת'. ובשבת במנחה א\"א ואני תפלתי מפני שאומרין אותו בניגון ואין לנגן בבית האבל ובליל מוצאי שבת א\"א ויהי נועם ולא יושב בסתר עליון אלא מאורך ימים אשביעהו. והטעם. שאין בדין לומר שירה בבית האבל. וגם אינו מברך על הבשמים כמו בת\"ב. אבודרהם. וע\"ל סעי' תר\"ס בהשמטה:
ובספר זכור לאברהם חיו\"ד אבל אות ה' כתב בשם ספר מראית העין להגאון חיד\"א דמנהג העולם שהאבל מברך במ\"ש בהבדלה על הבשמים וכן הוא מנהג פשוט בעה\"ק ירושלים תובב\"א וכן ראוי להורות עכ\"ל. ועי' פ\"מ א\"א סי' רצ\"ז סק\"ה שגם דעתו כן הוא: ועיין פתחי תשובה שם ס\"ק ב' דבבית האבל שאינו בית שמת שם המת אלא שמת במקום אחר אומרים הלל אך האבל אין לומר מטעם שנאמר שם זה היום עשה ה' נגילה ונשמחה בו. וכן בהבדלה שעושה תוך שבעה על הכוס אע\"ג דרשאי להבדיל אין לו לומר פסוקי שמחה שקודם לה רק יתחיל מהברכות וכל מה דראוי לאבל שלא לומר אפי' רצה להחמיר ע\"ע ולומר אינו רשאי מפני כבודו של מת ע\"ש. ועי' באר היטב א\"ח סימן תכ\"ו ס\"ק ד' דאבל לא יקדש הלבנה בז' ימי אבילות ודוקא כשיש עוד זמן לקדש אבל אם עובר הזמן שאינו יכול לקדש הלבנה יכול לקדש בימי אבלו ע\"ש. וא\"ר שם ס\"ק ט\"ו כ' ונראה דיקדש בביתו אם יכול ע\"ש. ובסידור יעב\"ץ כתב דגם האבל אם ז' של לבנה הוא בתוך ימי אבילתו לא יחמיץ המצוה. וע\"ל סעיף תנ\"ב:", + "קונטרס אחרון
כיון שהכל אומרים. ובספר החיים להגאון הקדוש מהרש\"ק מבראד זצ\"ל סי' תקכ\"ו כ' דגם בשאר יו\"ט ואפי' ביו\"ט שני של ימים אחרונים או בעצרת ביו\"ט ב' דקיי\"ל דיום אחרון עולה למנין שבעה חייב האבל לומר הלל. ואף אם מתפלל בביתו ביו\"ט מ\"מ יאמר הלל כיון שעדיין לא התחיל אבילות כלל. ואף בר\"ח וחנוכה שחל בשבת יאמר האבל הלל אם סיים תפלתו בשוה עם הצבור דהוי בפרהסיא אם לא יאמר עמהם:" + ], + [ + "טעם. שהקובר את מתו אפי' בעי\"ט לעת ערב ונהג אבילות רק שעה מועטת קודם יו\"ט כיון שבא הרגל מפסיק את האבילות ונחשב לו כאילו כבר נהג אבילות כל ז'. משום דכתיב ושמחת בחגך אתי עשה דרבים ודחו עשה דיחיד*וזה אפי' למאן דאמר אבילות דאוריית'. וכ\"ש למאן דאמר דכל אבילות דרבנן. שם. ואיך הרגל מבטל אלא גזירה אחת כגון גזירת שבעה לבדן או גזירת ל' לבדן ולא שניהם יחד. שם סעיף ז'. והשוו חז\"ל כל יו\"ט לבטל את האבילות אפי' ר\"ה ויה\"כ אע\"ג דלא כתיב בהו שמח' אחז\"ל שמבטלין את האבילות כמו הרגלים דכולהו הוקשו להדדי בתורה דכתיב אלה מועדי י\"י ויש בכללם ר\"ה וי\"כ. לבוש סימן תקמ\"ח סעיף י\"א: . לבוש סימן שצ\"ט סעיף א':", + "קונטרס אחרון
ר\"ה וי\"כ. שעה אחת לפני יו\"כ חשובה כז' ונוהג דין ל' עד ערב החג והחג מבטל ממנו גזרת ל' ומגלח בערב החג לבוש סי' תקמ\"ח סעי' ט\"ו.
שעה אחת לפני החג הרי ז' והחג הרי י\"ד ושמיני עצרת חשוב כז'. והטעם משום דילפינן מקראי שאם לא הקריבו קרבנות של עצרת בעצרת יש לו תשלומין להקריבו כל ז' וחשבוהו ג\"כ כז' ימים לענין אבילות וכל המועדים הוקשו להדדי הרי כ\"א יום ויום שני של ש\"ע הרי כ\"ב יום ומשלים עליהם ח'. וטעם. ששמיני עצרת אינו מבטל דין ל'. לפי שלא נהג גזירת ל' כל ימי החג האיך יבא השמיני ויבטל ממנו גזירת ל' שלא נהג בהן לפיכך דיו שנחשב יום ח' כז' ימים שלימים וישלים עליהם עוד ח' ולא יבטל כל דין ל'. שם סעי' ט\"ז.
השומע שמועה בשבת או ברגל והוא יום ל' ולמוצאי שבת ורגל נעשית רחוקה אינו נוהג אלא יום א' ולערב חולץ מנעליו זמן מה אע\"ג דגם ביום הי' אסור בדברים שבצנעה לא נפטר בזה שהרי עכ\"פ חייב בכל דיני אבילות שעם א' וזה לא הי' נוהג בשבת ולכן אינו דומה שאם חל ז' שלו בשבת אינו נוהג שום אבילות במו\"ש לפי שכבר נהג כל דיני אבילות בכל השבוע. והטעם. שלא ינהוג ז' ול' כאלו שמע ביום ל' בחול. כיון דהשמועה גורם לאבילות ובשבת א\"א לנהוג שאר אבילות. וא\"כ יהי' הגרמתו חמור משל עצמו דבעצמו של יום השמועה אינו נוהג ובמה שהוא גורם ינהוג אבילות משא\"כ כששמע בחול. חכמת אדם כלל קס\"ו סעי' ד' בשם לבוש. ועי' ט\"ז סי' ת\"ב סק\"א:" + ], + [ + "טעם. דאסור לאבל לישב על מקום גבוה. דכתיב באיוב וישבו אתו לארץ. על הארץ לא נאמר אלא לארץ בדבר הסמוך לארץ. ירושלמי פרק ואלו מגלחין. וסמוך מסתמא היינו בג' טפחים:" + ], + [ + "טעם. למנהג שאין מנחמים את האבל עד יום ג'. כי עד ג' ימים תוקפו של אבל קיים לפי שצורת הפנים ניכרת והוי כחי ואין מקבלין תנחומין על החי.*ובמהרי\"ל כתב הה\"ר אנשיל בא מווינא ביום שנפטר בת מהר\"ש והלך אליו לנחמו ביום השני. וכשהלך מהר\"ש על הישיבה אחר השבעה נתן שלום להח\"ר אנשיל: עיין מד\"ר ויקרא פי\"ח וידי משה שם:", + "קונטרס אחרון
ואין מקבלין תנחומין על החי. וכעת נעשה חדשות שתיכף אחר שנפטר בעודו שוכב על הארץ ילכו שם אנשים ויושבין שם וידברו על לב קרובי המת ובני ביתו ואסור לעשות כן כי הוא מנהג עכו\"ם ועובר על בחוקותיהם לא תלכו:" + ], + [ + "טעם. דאבילות אין חייב בחינוך אפי' הוא בן י\"ג שנה פחות איזה ימים. עיין סימן שצ\"ו סעיף ג' ועיין רש\"י תענית דף י\"ג ע\"ב בד\"ה אין הבוגרת. משום דטעם האבילות כדי שיפחד וידאג ויפשפש במעשיו ויחזור בתשובה עי' טור סי' שצ\"ד בשם הרמב\"ם. נמצא שעיקר טעם האבילות הוא משום תשובה שיחזור בתשובה. אבל בקטן אין שייך טעם זה שיחזור בתשוב' כי הוא לאו בר עונשים שיהי' ערב בעד החולים.*ואפי' הגדיל תוך שבעה בטל ממני כל דין אבילות ואינו חייב בו. סי' שצ\"ו סעי' ג' וט\"ז שם: ומה שמקרעין לו כשמת לו מת משום עגמת נפש. בית הלל סימן שפ\"א. ועי' באר היטב סי' ש\"מ ס\"ק כ\"ח:", + "קונטרס אחרון
ואינו חייב בו. ועי' פתחי תשובה שם סק\"ד בשם ספר חכ\"א כלל קס\"ח דין ו' דקטן שהגדיל תוך י\"ב חודש אפשר דבזה חייב כיון שאינו אלא משום כבוד או\"א ע\"כ. ונערה בת י\"ב שנים חייבת באבילות. יוסף דעת שם:" + ], + [ + "טעם. שרגילין ללכת לבית הקברות בתענית. משום דבית הקברות מקום מנוחת הצדיקים ומתוך כך הוא מקום קדוש וטהור והתפלה נתקבלה ביותר על אדמת קודש והמשתטח על קברי הצדיקים ומתפלל אל ישים מגמתו נגד המתים השוכבים שם אך יבקש מאת הש\"י שיתן אליו רחמים בזכות הצדיקים שוכני עפר תנצב\"ה.*ועי' פ\"מ א\"ח סי' תקפ\"א ס\"ק ז' וז\"ל ובסידור מענה לשון יש תפלות מה שאומרים על הקברים משמע קצת שמבקשים מאת הנפש שיליץ טוב בעדינו ע\"ש. ועי' בס' חסידים אות ת\"נ כי הנאה יש למתים שאוהביהם הולכים על קבריהם ומבקשים על נשמתן טובה ומטיבים להם באותו עולם וגם כשמבקשים מהם הם מתפללים על החיים ע\"ש. ועי' מ\"א סי' תרצ\"ו ס\"ק ה' דבמקום שנהגו שביום ז' הולכין על הקבר לקונן אסור בפורים אלא האבל לבדו ילך שם עם חזן אחד ויאמר לו השכבה (אל מלא רחמים). ואפי' בערב פורים אסור לילך שם שלא יחשבו העולם שאבילות נפסק מחמת פורים ע\"ש. כתב הכלבו דאם יום השביעי בר\"ח אינו הולך לבית הקברות וכן לקטן:
ועי' מטה אפרים סי' תקפ\"א אות כ\"ב דאבל אסור לצאת מביתו ליכנס לבהכ\"נ לומר סליחות עם הציבור אפי' אחר שעברו ג' ימי אבילות ואפי' ביום ראשון של סליחות כו' אבל בער\"ה מותר ליכנס לבהכ\"נ לומר סליחות עם הציבור ואז יכול להתפלל שם ג\"כ עם הציבור וכן בערב יו\"כ במקומות שנהגו להרבות בסליחות בערב יו\"כ כמו בר\"ה ע\"ש. ועי' מחצית השקל סימן תקפ\"א ס\"ק ד' דאבל אסור להתפלל דוקא בר\"ה וי\"כ אבל בימי הסליחות אפי' זכור ברית ער\"ה רשאי להתפלל וכן בימים שא\"א תחנון מותר להתפלל אפי' שחרית אם אחר יאמר הלל אבל מוסף לא יתפלל ע\"ש. ובס' יש נוחלין כתב להדיא שמותר בשאר ימים שא\"א תחנון ומי שאינו עושה כן גוזל אביו ואמו וחבר הוא לאיש משחית ע\"ש. ועי' נודע ביהודא קמא תשובה ל\"ב וז\"ל הדבר פשוט שאין למחות באבל להתפלל אפי' בעשרת ימי תשובה. הן אמת שהמנהג בכמה מקומות שאין נותנים להאבל להתפלל בעשרת ימי תשוב' אבל לא נתפשט מנהג זה מבעלי תורה. אבל מה שהפליגו החולקים עליו לומר כן מר\"ח אלול. מעולם לא שמענו ואפי' בימי הסליחות שנהגו כן במקצת מקומות לדעתי יצא להם טעות זה ממה שראו במ\"א סי' פ\"ח סק\"ג דמיום ראשון של סליחות נקרא ימים נוראים. אבל לא ראו סוף דבריו שמסיים לכל כה\"ג. והחילוק פשוט דשם הטעם שכבר מתאספים רבים לבהכ\"נ יש בושה לעמוד בחוץ ע\"ש. ועי' פ\"מ סי' תרע\"א סק\"ח דהאבל יכול להתפלל מנחה ומעריב בחנוכה ושחרית עד ב\"ש ובט\"ו באב ובשבט ול\"ג בעומר דלית הלל י\"ל דהאבל מתפלל שחרית ג\"כ ובחה\"מ דהוי כיו\"ט מנעתי לפעמים להניח האבל להתפלל מנחה ומעריב ע\"ש:
כתב א\"ר סי' תקפ\"ב ס\"ק כ\"ב וז\"ל בתשובת מהרי\"ל כתב שלא יעבור לפני התיבה בר\"ח בעת הלל ובקריאת המגילה דאז הקהל בשמח' כמו בשבתות וי\"ט ע\"כ משמע דבשאר ימים שא\"א תחנון מותר ואפי' בר\"ח עצמו נ\"ל דמותר להתפלל מנחה ומעריב וכן בחנוכה אם לא בלילה הראשונ' שמברכין שהחיינו על הנרות שצריכה יותר שמח' ע\"ש (ודוקא בציבור אין לאבל לומר שהחיינו אבל בביתו יכול לומר שהחיינו. עי' מ\"א סי' תקנ\"א ס\"ק מ\"ב דכתב וז\"ל לא מצינו שאבל אסור לברך שהחיינו ובין המצרים הטעם דאסור לומר שהחיינו. משום דהזמן ההוא זמן פורעניות ע\"ש ועי' ט\"ז שם ס\"ק י\"ז). ובהגהות יד שאול יו\"ד סי' שע\"ו סיים וכתב דאם יש אחר אינו נכון שיתפלל האבל שמה\"ד שורה עליו והכל כפי המנהג ע\"ש: מהרי\"ל הלכות תענית:", + "קונטרס אחרון
להתפלל מנחה ומעריב. ועי' פתחי תשובה סי' שע\"ו סק\"ח בשם תשובת מאיר נתיבים סי' פ' שהאריך להתיר להתפלל בשבת וי\"ט אם גם קודם האבילות הי' דרכו בכך להתפלל בשבת וי\"ט ע\"ש. ועי' ט\"ז שם סק\"ב שכתב בשם הב\"ח דבימים נוראים אם האבל הגון ולא נמצא כמוהו הוא קודם להתפלל אפי' תוך ל' על אביו ועל אמו ולא כיש מקפידים:
ובספר ארחות חיים סי' תקפ\"א אות ז' כתב בשם שו\"ת ריב\"ם שנייטוך סי' מ\"א שמי שהי' מוחזק להתפלל בימים נוראים בר\"ה ויוכ\"פ ונעשה אבל ב\"מ על אביו והוא בתוך י\"ב חודש דמותר להתפלל בימים נוראים לפני התיבה:
ועי' מהרי\"ל דבק\"ק פראנקפורט אין אבל יורד לפני התיבה ביום שאומרים בו הלל אפי' למנחה שלפני אותו יום. וכן בע\"ש אין מתפלל מנחה:*ובענין אם יכול לברך שהחיינו על פרי חדש כתב בחידושי' וביאורי' להה\"ג ר\"ז סעי' ד' שיכול לברך גם בימי אבלו. ובס\"ח סי' תתל\"ט כתב דלכך תקנו כל הברכות בל' רבי' שאילו נתקנו בלשון יחיד נראי' כאלו לשוא כי איך יתכן שהעבד יברך אשר בחר בנו מכל העמי' ורוממנו מכל לשון וקדשנו במצותיו. אבל כשמתוקנת בל' רבי' אז אין קשה. וכן אם היו מברכי' שהחייתני וקיימתני והגעתני לזמן הזה איך יתכן למרי נפש שמת לו עת בו ביו' לברך כן איך יאמר מי שהוא מר נפש שהחיינו וכו'. אבל כשיאמר שהחיינו וקימנו והגיענו לזמן הזה לא בשבילו לבד אומר אלא בשביל אחרי':
אבל תוך שבעה אין לו להתפלל לפני התיבה (להוציא את הרבים ידי חובתן) אלא אם אין שם אחר מי שיתפלל. אך אם הוא אבל על אביו או אמו נוהגין שמתפללין לפני התיבה אעפ\"י שיש שם אחר. קיצור ש\"ע סי' ר\"י סעי' ה'. ועי' סי' שפ\"ד סעי' ג':" + ], + [ + "טעם. למה אנו הולכים להתפלל על המתים כשיש שום צער והא כתיב ודורש אל המתים. רק משום דדוקא אל המתים שהולך האדם אל הגוים עע\"ז שלעולם נקראים מתים אפילו בחייהם אבל ישראל ואותם הצדיקים עליהם אמר שהע\"ה ושבח אני המתים שכבר מתו כלומר שבזמן שכבר מתו ועכשיו הם חיים בג\"ע. ועוד כי שאר האומות כשהולכים על המתים הולכים בכשופים אבל ישראל הולכים אצל מתיהם בתשובה ותענית וכוונתם שנשמות המתים יתפללו להשי\"ת עליהם והקב\"ה חס עליהם. זוהר ויקרא דף ע\"א: " + ], + [ + "טעם. שתולשין עשב או צרור ומשימים על מצבה. אינו אלא משום כבוד המת להראות שהוא הי' על קברו וכתב בר\"מ שיניח ידו על הקבר.*עוד כתב בדרישות מהר\"ש כשהי' הולך על הקבר הי' אומר יהי רצון שתהא מנוחתו של פלוני פה בכבוד וזכותו יעמוד לי. ואסור להישען על המצבה. ט\"ז סי' שס\"ד סק\"א. ועי' ספר חסידים אות תשמ\"ה כשמזכירים תלמידי חכמים אין צריך לומר זכרונם לברכה כמו שאין אומרים כשאנו קורין בתורה על משה ועל אהרן זכרונם לברכה וכ\"ש כשאדם מזכיר טענה מתלמידי חכמים שאין כותבים ז\"ל כו' ובתוך י\"ב חודש שמת האב אם מזכיר אותו יאמר ז\"ל אבל לאחר י\"ב חודש לא יאמר ע\"ש: באה\"ט או\"ח סי' ר\"ח בשם דרישות. ועי' בספר ברכי יוסף סי' רכ\"ד אות ז' שישים יד שמאלו דוקא ולא יד ימינו:", + "קונטרס אחרון
ידו על הקבר. ובספר מעבר יבק שפתי רננות פ' מ\"ג כתב שלכך משימים יד על ארון המת או על הקבר לבקש רחמים על המת. לפי שבידו של אדם ט\"ו פרקים כמנין ט\"ו תיבות שבפסוק יחיו מתיך*בספר התשב\"ץ אות תמ\"ו כתב וז\"ל הר\"ם ז\"ל אומר בספר האמונו' יש כתוב אחד אומר ובלע המו' לנצח משמע שיהא מבולע לעולם. וכתוב אחד אומר והנער בן מאה שנה ימו'. ומשני אותם שמתים עכשיו קודם שיבוא משיח הם יעמדו בתחיי' המתים ועליהם נאמר בלע המו' לנצח כי לא ימותו עוד לעולם ועד. אבל אותם שחיים בשעת ביא' הגואל עליהם נאמר והנער בן מאה שנה ימו' כי ימותו לבסוף אמנם יחיו כל כך דאפילו בן מאה קרוי נער כדכתיב והנער בן מאה שנה ימו':
ובספר העולמו' כתב בשם ספרים שתהיה התחיה קודם זמן קיבוץ הגליו' כמו שביאר זה ישעיה באמרו יחיו מתיך וגו' לך עמי בא בחדריך. זכר מיד ענין הגאולה באמרו ביום ההוא יפקוד ה' בחרבו הקשה וגו' והי' ביום ההוא יתקע בשופר גדול ושאר פסוקים שנאמרו בזה:
ויברא השי\"ת חדשה בארץ להחיות את המתים שכבר מתו מקצתם צדיקים גמורים ומקצתם נביאים ומקצתם חכמי הדורות הנקובים בשמות ונודעים לבני האדם. ומהם רשעים מלכים קיסרים וגדולי עולם וגם מן החדשים אשר מתו מזמן קרוב שכל רואיהם יכירום. ואלה הקמים בתחיה כולם פה אחד יעידון שה' אחד ושמו אחד. וששקר נחלו אבותיהם. ומשה אמת ותורתו אמת. וכאשר יראו בני האדם הפלא הגדול הזה יטו את לבבם לדברי הקמים ויאמינו בם. וזהו יום ה' הגדול והנורא שהנביאים נבאו עליו ע\"ש:
ובספר דבש לפי מערכת ת' אות כ\"ג כתב בשם הרמ\"ע ז\"ל וז\"ל כתיב יחיו מתיך נבלתי יקומון אמר רב ייבא סבא בזוהר משפטים כי בדור התחיה מי שלא מת עדיין יבול לשעה קלה לעכל זוהמת הנתש וכלם יקומו מיד כי לא תהי' מיתתם מסט\"א אלא נפילה וקימה הכל מיד המלך העליון ומיתתם בידי שמים ואין בהם מכה ופגימה כלל. וזהו שאמר יחיו מתיך שכבר מתו והוטל עליך לקברם בזמנים מתחלפים והרוח שבה אל האלהים. צריכים לתחיה גמורה. אבל נבלתי ל' יחיד שכלם יבלו בבת אח' במצותי ושלא ע\"ו שניח ולא תסתלק נשמתם לגמרי קימם היא להם לא זולת. אמנם לא ישוו בקימתם כמה שהושוו בנבלתם אלא שכל א' יקום ושלמותו בידו נכוה מחופת חבירו:
ובספר מדרש אליהו דרוש ג' כתב וז\"ל הרמב\"ם ז\"ל באגרת התחיה כ' שאותם החיים אשר יקימו ויקומו מקבריהם יהי' כאנשי עולם הזה בכל דבריהם. ר\"ל שיאכלו וישגלו ויולידו ואחרי ימים ארוכים מאד ימותו והראיה שיאכלו וישתו אחר התחיה משום דאמרינן פ' חלק א\"ר יוחנן מנין לתחיית המתים מן התורה שנאמר ונתתם ממנו תרומת ה' לאהרן הכהן. וכי אהרן לעולם קיים שנותנין לו תרומה אלא שעתיד הקב\"ה להחיותו וישראל נותנין לו תרומה הרי שיהי' אז אכילה ושתיה [הערת המדפיס: בספר נועם מגדי' (קרח) כ' על מה שאמז\"ל פ' חלק מנין לתחיית המתי' מה\"ת דכתיב ונתת' ממנו כו'. ויש לשאול בזה דהנה עיקר נתינת התרומה כפי הנראה מפשטות המקראות והשכל היה הדבר משום פרנסת הכהני' שלא נטלו חלק בארץ. ולעתיד כפי המשמע מדברי ספרי' יטלו לעתיד גם הכהני' והלוים חלק בארץ ומה מקום לחיוב התרומה. וגם בלא\"ה אפי' לשמואל דאמר אין בין עולם זה לימות המשיח אלא שיעבוד מלכיות שנאמר כי לא יחדל אביון. אבל בעת התחיה שמואל נמי מודה דלא יהי' אביון. ובעת ההיא ודאי יתקיימו כל הנבואות לא יהי' עוד כנעני עי' ברש\"י ז\"ל במס' שבת בסוגיא דלא יצא איש בסייף כו'. ומה צורך יהי' אז בקיחת התרומה. אך האמת ענין התרומה גם שהיא משו' פרנסה וטרף ליראיו. יש בה גם משו' כבוד והדר לכהנים שהראשית ינתן להם כמו ביכורי' כלפי שמיא בהבאה וכדאשכחן וקדשתו לכל דבר שבקדושה לפתוח ראשון ולברך ראשון כו' כן יהי' גם הדבר הזה גם לעתיד לעת התחיה משום כבוד ותפארת הכהני':]:
וגם מהר\"י אברבנאל סובר שבסוף ימותו וילכו לעולם הנשמות לקבל שכר מעשיהם על פי הדין והחשבון ע\"כ. וכתב שם ואני המחבר דעתי נוטה לדעת הגאון בספר האמונות שלא יחזרו למות. והראוים יקומו בגופם אשר להם מקודם כדמותם כצלמם בלי שום שינוי כלל עד שיכיר איש לאביו ולאמו ולבנו ולבתו ולאחיו. וקמים במומיהם [הערת המדפיס: בספר מדרש תלפיות אות י' כתב שבתחיית המתי' יהי' זוכרים כל מה שעברו בזה העולם משום שאמרו חז\"ל שעומדי' במומיה' כדי שיכירום וכו' ומכאן נלמד שיזכרו כל מה שעברו בין אדם לחבירו כדי שיתמה עוד הדברים בזוכרם זה לזה מה עבר ביניהם כשהיו בעולם:] כאומרם ז\"ל לפרסם וכונתו יתברך. והקב\"ה מרפא להם ויאירו ויזהירו כלם כזהר הרקיע המאירים וכעצם השמים לטוהר כאדם הראשון יציר כפיו של הקב\"ה שעקבו הי' מכהה גלגל חמה אחר שחטא יע\"ש מקודם. ויהיו חיים לעולם ויאכלו וישתו ויתענגו באותם הגופו' עצמן כדי שיקבלו שכר מעשיהם בגופות עצמן. אשר בהם קבלו העונש וישיגו דעת עליון כמלאכי רום ויכירו לבורא העולמות באמיתות כמו שהכירו אדם הראשון. כמו שאמר למלאכי' כשטעו בו שאמר להם אני ואתם נקלס להקב\"ה. ובמעשיהם המשובחי' יתלבנו ויזדככו הגופות ויעלו למדרגת משה רבינו ע\"ה. בענין אשר נקרא איש האלקים שהי' מושבו בשמי' בגוף ובנפש בהיות שכל הגוף נזדכך ונתלבן ונזדקק ג\"כ יעלו למדרגתה זאת עד שימאסו באכילת הגשמיות ויהי' התעסקות באלהיות כמלאכי שמים ויקדשו ויעריצו ויפארו תמיד אל קדוש ישראל כי פארם ויזמרו וישירו להקב\"ה הם מלמטה והמלאכים מלמעלה בהיותם שוין להן. ובהגיע האלף השביעי שהקב\"ה מחדש עולמו אז יפתח להם הקב\"ה שערי גן עדן הנעלם מעיני כל חי ויכנסו שם משפחות משפחות וכל אחד יכיר את מקומו מושב מדרגתו ושם יזדקקו עוד הגופים עד שיעלו ממש למדרגת המלאכים כדחז\"ל צדיקים שעתיד הקב\"ה להחיותם שוב אינן חוזרין לעפרן כו' ואחר כל זה אין לנו עסק במסתרים:
ובשם הזוהר פ' תולדות כתב וז\"ל רבי יצחק פתח הדודאים נתנו ריח וכו' תנו רבנן לעתיד לבוא הקב\"ה מחיה את המתים וינער אותם מעפרם שלא יהיו מבנין עפר כמו לעתיד בתחלה שנבראו מעפר ממש שאינו מתקיים. הה\"ד וייצר ה' אלהים את האדם עפר מן האדמה. ובאותה שעה יתנערו מעפר מאותו בנין ויעמדו בבנין מקיום להיות להם קיומא הה\"ד התנערי מעפר ע\"כ.
ופי' בזה מאמר מס' סוטה אמר רבי אלעזר כל אדם שיש בו גסות הרוח אין עפרו ננער שנאמר הקיצו ורננו שוכני עפר. פירש\"י ז\"ל ננער מקיץ בתחיית המתים. וקשה ולמה לא אמרו בפי' אינו קם או אינו חי בתחיית המתים מהו אין עפרו ננער. אלא רצו לרמוז שלעולם יקום בתחיית המתים אבל יקום ביסוד העפר הראשון יסוד רעוע ואין עפרו הראשון ננער ממנו להחיותו לעולם. אלא יחזור למות ע\"ד והנער בן שנה ימות כדמסיק בגמרא שמדבר באומות העולם. וגם זה שיהי' בו גסות הרוח יהי' כן. אבל שערי המתים שיקומו יהיו בכלל בלע המות לנצח ע\"ש:
ובש\"ע האריז\"ל כתב וז\"ל דע כי המצות שאינו יכול לקיימם בעוה\"ז כמו קרבנות וכיוצא ב\"ה צריכין להתגלגל כל אותן שלא קיימו מצות אלו בימיהם אחר שנבנה ביהמ\"ק לקיימם. ואל זה רמוז ישמעאל בן אלישע כ\"ג כשאמר לכשיבנה ביהמ\"ק אקריב חטאת שמינה. והנה שאר מצות יבום וכיוצא אשר אין יכול האדם לקיים יתעבר בזה דרך עיבור [הערת המדפיס: בספר דרך פקודיך בהקדמה כתב בשם ספר הגלגולים ממרן האריז\"ל וז\"ל דע כי גלגול הוא שבצאת הולד ממעי אמו נכנס הנשמה בגוף ההוא והיא סובלת כל הצער והיסורים הבאים על אותו האדם מעת שיצא לאויר העולם עד שימות ואין ברשותה לצאת עד יום המיתה. אך העיבור הוא שבא' הנשמה בעוה\"ז בהיות האדם נולד כבר בעולם והוא גדול אז נכנסת נשמה אחרת ודומה האדם ההוא לאשה עוברה שיש לה וולדות בתיך מעיה ולכן נקרא עיבור כך זה האדם מלבד הנשמה העיקרית שלו שנכנסת בו בעת צאתו לאויר העולם נתעברה בו נשמה אחרת זולת עכ\"ל:
ובספר קרבן שבת כתב בשם האריז\"ל שהצדיק בא לפעמים בסוד העיבור היינו כשלא הי' אפשר לו לקיים מצות יבום וחליצה וכדומה באים אלה הצדיקים בזמן שאדם אחר בא לקיים מצוה זו מתעברים בו דרך העברה ואינן מתקיימין אלא י\"ב חודש בתוכו עד שיקיים מצוה זו ובסוף חוזרים אל מקומו הראשון:] ולא גלגול ואז יקיימנו: נבלתי יקימון הקיצו ורננו שוכני עפר כי טל אורות טלך וארץ רפאים תפיל ואז יאמרו. ונחך ד' תמיד והשביע בצחצחות נפשך ועצמותיך יחליץ והיית כגן רוה וכמוצא מים אשר לא יכזבו מימיו. ובנו ממך חרבות עולם מוסדי דור ודור תקומם וקורא לך גדר פרץ משובב נתיבות לשבת. שיזכה להעלות נפשות הרשעים מתוך הגיהנם מדי עברו שם כו' והמבין טעם סמיכת כהן גדול על האברים הנקרבים על גבי המזבח יבין טעם שימת היד על המת או על קברו:
ובספר מעבר יבק שפתי צדק פ\"ז דף ס' ודף נ\"ה כתב סדר ההשכבה שנהגו באיזה מקומות לאומרה בקבורת המת ובכל ז' ימים בביתו אחר התפלה. ועוד תפלה בעת שמבקר אדם את מתו כדפסק מהר\"י קארו יו\"ד ס\"ס שד\"מ. ובתוך השנה ובפרט בשלשים יום הראשונים. ובשפתי רננות שם פ' כ\"ג הביא דברי הזוהר ויחי דף רי\"ז ע\"ב דבעי ר' יצחק מר' יהודא דיזיל לקבריה כל שבעה יומין ותבעי בעותך עלי. ואם האבות צוו לבנים לעשות דברים לאחר מותם כשיעשו הבנים הוא כאלו יעשוהו האבות כי ברא מזכה אבא. כיון שע\"י האב זכה הבן. והמתים מתפללין על הבנים בפרט.
ובספר אור צדיקים כ' בשם האריז\"ל כי הזמן המובחר לילך על קברי צדיקים הוא בער\"ח ובט\"ו לחודש שאז הלבנה במילואה ועת רצון הוא למבקשים ומתחננים בקשות ותחנונים וראוי להתפלל וליתן צדקה בעד נשמתם. כי גם הם מתפללים עלינו: ", + "זכרונם לברכה. בספר אשל אברהם להגאון הקדוש מבוטשאטש זצוק\"ל כ' דדוק' כשאומר בשמו דבר הלכה אך איננו אומר כן כדי להזכירו לפני שום אדם רק כותב כדי להודיע ההלכה וכדי לומר בשם אומרו מזכיר שמו או כדי לידע אודות פלפולים על פי שיטת בעל המאמר במקומות אחרים על זה הוא שכתב בס\"ח ז\"ל שא\"צ לומר ז\"ל. ולזה הביא ראיה ממה שקורים בתנ\"ך הק' ובלשון חז\"ל ומזכירים ת\"ח שלא נכתב לשון ז\"ל שכיון שאין כוונת הקורא מצד הזכרת האומר רק כוונתו מצד לימוד ההלכה א\"צ לומר ז\"ל כי הוה ליה לא אפשר ולא קמכוון כי מוכרח להזכיר כדי לומר בשם אומרו. משא\"כ כשמזכירו התם ואינו אומר בשמו שום דבר הלכה. וכן כשאומרים דבר הלכה בשם אחד כדי לעורר עליו זכרון הרי ודאי מזכירים טובתו בההלכה שלימוד תורה הק' נקרא טוב וכל שכן הלכה שלולא האומר לא היתה מתקיימת לדורות הרי בודאי יש הזכרת טובתו אומרים ז\"ל כמו שאומרים חרבונה ז\"ל שכיון שמזכירים טובה שעשה אומרים ז\"ל. ומ\"מ נראה דלכ\"ע הרוצה להחמיר ע\"ע ולומר ז\"ל גם כשכוונתו רק מצד לימוד וכן כשכותב אין ע\"ז חשש טענת גרעון כל דהו וכן הוא על צד היותר טוב עכ\"ל:
ובספר מדרש אליהו דרוש ז' כתב דבתוך י\"ב חידש אם אומר דבר בשם אביו. יאמר כך אמר אבא מרי הריני כפרת משכבו. ולאחר י\"ב חודש יאמר זכרו לחיי העולם הבא:
ובספר ארחות חיים סי' תרכ\"א בהגהות כתב בשם ירושלמי כשם שהקשת יורה החץ כן אם מזכירים נשמת הצדיק לברכה ואומר זצ\"ל מוציאים נשמתו מדינה של גיהנם ולכן מזכירים נשמות ביו\"כ ע\"ש:
ובספר דברי אמת (פ' ואתחנן) פירש זכר צדיק לברכה. ע\"י שזוכרו בא לאדם ברכה:" + ], + [ + "טעם. המנהג שנוהגים אנשי מעשה ביום מיתת צדיק שקורין יארצייט שמתאספין על קברו ומתפללין ומדליקין נרות. יצא להם זאת הנה הוא רש\"י ביבמות דף קכ\"ב ע\"א ד\"ה תלתא ריגלי וז\"ל ובתשובת הגאונים מצאתי כל הנך ריגלי דאמוראי היינו יום שמת בו אדם גדול קובעים אותו לכבודו ומדי שנה בשנה כשמגיע אותו יום מתקבצים תלמידי חכמים מכל סביביו ובאים על קברו עם שאר העם להושיב ישיבה שם:", + "קונטרס אחרון
קובעים אותו לכבודו. ועי' ילקוט שמעוני (דברי הימים ל\"ב) וז\"ל מה כבוד עשו לו במותו. ר' יודא אומר בית ועד בנו למעלה מקברו של חזקיה וכשהי' הולכים שם היו אומרים למדינו. וזה ממש אותו המנהג שמביא רש\"י וכונת המדרש שהי' אומרים למדינו הוא כמו דאיתא בשבחי האריז\"ל שכמה פעמים היו הולכים על קברי התנאים וע\"י יחודים הידועים להם היו שואלים מהם ספיקותיהם בעניני התורה. וזה שהי' אומרים למדינו ע\"כ לפי שהיו אומרים לו למדינו והוא מגלה להם ספיקותיהם הלא הוא עדיין עושר בתורה אין בזה משום לועג לרש. וכן קדיש היא דבריו של מת שהם מתפללים עליהם וא\"צ להרחיק ד\"א. מעבר יבק שפת אמת:
וע\"ש אמרי נועם פ\"מ בשם האריז\"ל שהצדיקים שיש להם ציון הם מעלמא דאתגליא ושאין להם ציון הם מעלמא דאתכסיא כי הציון לצדיקים מורה מקום מוצא נשמתם:
ובספר שארית ישראל בהקדמה כתב וז\"ל הנה אר'\"ל ירושלמי שקלים פ\"ב תניא רשב\"ג אומר אין עושין נפשות לצדיקים דבריהם הם זכרונם. גם מאמר דר' נתן במשנה מותר המת בונין לו נפש על קברו כו' והנה מנין קריאת שם נפש לציון המת הוא ע\"פ המביאר בזוה\"ק ובכתבי מרן האריז\"ל אשר מג' חלקי הנשמה שהם נר\"ן תשאר הנפש לחופף תמיד על קברה. זולת בשבתות ובמועדים ובזמנים ידועים שמסתלקת למעלה להתעדן בעדן הנפשות. ולכבודה למען צמצם מקום משכנה מציינים את הקבר או בונים עליו בית. ורוחו מתלבש בתורתו ועבודתו במקום אשר עבד עבודתו בחיים חיותו. והנשמה היא העולה למעלה להתענג מזיו אלקי ולילך מחיל אל חיל:
והנה התנאים הקדושים רמזו לנו במתק לשונם ר\"נ אומר בונה לו נפש על קברו כידוע המבואר בזוה\"ק אשר בקשת החי על קבר המת אזיל הנפש ומודיע לרוח ועי\"ז מגיע לה תוספת אור בסוד המתפלל על חבירו הוא נענה תחלה. וזהו בונין לו נפש על קברו. וע\"ז קאמר רשב\"ג דלצדיקים אין עושין נפשות ועצה טובה קמ\"ל כי דבריהם הקדושים אשר רוחם מתלבש בהם הם הם זכרונם וע\"י דבריהם יוכל לפעול כל טוב בלא הודעת הנפש לרוח והמשכיל יבין את כל אלה ע\"ש וע\"ל בהשמטה לסעי' תתרע\"א בד\"ה כתב:
וראיתי בספר א' בשם ס' עיקרי הד\"ט חיו\"ד סימן ל\"ה אות י\"ט שמביא בשם האריז\"ל בשער המצות פ' ויחי שהעמדת מצבה הוא צורך גדול ואפשר דמה שאמז\"ל בירושלמי שקלים אין עושין נפשות לצדיקים דדבריהם הם זכרונם גם הוא יודה לשים לצדיקים איזה אבן על קברם ודוקא בנין מפואר אין עושין להם ע\"ש. ועי' בשו\"ת חיים שאל סי' ע\"א אות ו' בשם שאר המצות שסידר מהר\"ש וויטאל פ' ויחי שהמצבה הוא תיקון לנפש ע\"ש:
ובס' מעבר יבק אמרי נועם פ' מ' כתב כי הציון לקברי הצדיקים יועיל לצורך החיים כי בראותם ציון אדם חשוב מעוררים לבקש רחמים על קברו עבור החיים והמתים דודאי ניחא להו לצדיקים דאיתיקרו בהו אינשי ועוד כי בזה גורמים להם זכות דחשיבי למבעי רחמי לכולי דרא ועוד דאגביה מבקשים רחמים על כל שכבי עמו ישראל. ובפ' מ\"א כתב וז\"ל והנה מהר\"י קארו פסק בסי' שמ\"ח שהאבן שנותנין על הקבר נקרא צורך קבורה. ע\"כ ראוי והגון לבנים שיציינו מקום אביהם ויבנו לו נפש על קברו וזה יהי' בכלל ג\"כ מכבדם במותם: ובמנחת אהרן שם פ\"ה כתב דע\"כ קראו במשנת שקלים ציון הקבר נפש דאמרו בונין לו נפש על קברו. כי קברם של צדיקים נעלם למעלה ולכן מסיימין מקום הקבר ומציינין אותו כי קבר הגוף למטה מצויין עם קבר הנפש למעלה:
כתב בצוואת הגאון הקדוש מוהר\"ר נפתלי כ\"ץ זצוק\"ל וז\"ל נכון שלא לחקוק על המצבה שבחים יתרים*אותן הכותבין על המצבה (וה\"ה באגרת שכותב וכדומה) מספר השנים למספר הנוצרי עוברי' על איסור דאורייתא שהרי כתיב (משפטי') ושם אלהי' אחרי' לא תזכירו ואמרו חז\"ל דאסור לומר לחבירו המתין לי בצד ע\"א פלוני. וכן כאן כיון דע\"י המנין עולה על הזכרון מחשבה נראה דאסור והוא ג\"כ בכלל לא ישמע על פיך. תולדות מנחם בשם שו\"ת מהר\"ם שיק זצ\"ל יו\"ד סי' קע\"א: כי נפרעים מן המתים ומן הספדנים ולדעתי תואר חסיד אסור לכתוב על שום אדם כי אין אנו יודעים בדור הזה מי הוא זה ואיזה הוא המתחסד עם קונו נוסף על החיוב. ובימי חכמי התלמוד שהיו כולם חסידים ואנשי מעשה אחז\"ל כל מקום שנאמר מעשה בחסיד א' או ר' יהודה בן בבא או ר' יהודה בר אלעאי הרי שבכל הדור ההוא לא בחרו אלא לאלו לקרותם בשם חסיד. ואף על אלו הובא בכתבים שזה השם של יהודה דוקא הוא מסוגל לשם חסיד כי על זה רמז דהע\"ה ברוח הקודש כי\" הפלה\" ה'\" חסיד\" לו\" ס\"ת יהודה ולולא שנרמז ע\"ז השם ברוח הקודש לקרות חסיד אפשר שלא היו קוראים בשם חסיד אף לאלו בשגם שהיו מפורסמים בחסידות. א\"כ מה יעשה איזובי קיר כמוני היום אשר א\"א להעמיד משפטי הדת על תילם ולכן נ\"ל שזה השם חסיד הס מלהזכיר על שום אדם. כי אם הוא באמת חסיד ואין אנו קוראים אותו בזה השם אין אנו פוגמים בזה כלום לזה הנפש הלא הקב\"ה יודע ועד. ולהיפך כשאנו קוראין אותו ומשבחין ומפארים אותו בזה השם אנו פוגמים וגורמים רעה לו ולא טובה לו ולנו. ע\"כ יותר טוב בשב ואל תעשה וה' רגלי חסידיו ישמור וגומל לאיש כמפעלו:
ועי' בית לחם יהודא סימן שע\"ו בשם לחם הפנים שכ' בשם מענה לשון המנהג פשוט ברוב המקומות שאין מעמידין מצבה אלא לאחר י\"ב חדשים: אם צריך להוסיף על הבית עלמין עי' דברי חיים ח\"ב יו\"ד סי' קל\"ה. ובשו\"ת יוסף דעת ח\"ב סי' שס\"ה כתב מה שהי' אומר פה לבוב:
ובספר נר ישראל להרב הצדיק הקדוש מוהר\"ר ישראל מ\"מ דק\"ק קאזניץ זצוק\"ל בסופו כתב בשם הבעש\"ט זללה\"ה זי\"ע אם צריכין להוסיף על בית הקברות רח\"ל. ככה יתנהגו מקיפים תחלה המקום שרוצה להוסיף בשבע הקפות עם עשרה אנשים לא פחות. בכל הקפה יאמרו בארבעה קרנות מקום ההוספה בתהלים קפיטל ק\"ב ק\"ג ק\"ד. ובישעי' קפי' מ\"ב מתחיל שירו לד' שיר חדש וגו'. ובכל הקפה יתחילו מצד קרן דרומית מזרחית ותיכף בצד אותו קרן יאמרו בתהלים קפי' ק\"ב. ומאותו קרן יקיפו ויאמרו ויהי נועם דרך הקפה עד שיגיעו לקרן מזרחית צפונית. ובצד אותו קרן יאמרו קפי' ק\"ג בתהלים. ומאותו קרן יקיפו ויאמרו דרך הקפה ויהי נועם עד שיגיעו לקרן צפונית מערבית ובצד אותו קרן יאמרו בתהלים קפיטל ק\"ד. ומאותו קרן יקיפו ויאמרו דרך הקפה ויהי נועם עד שיגיעו לקרן מערבית דרומית. ובצד אותו קרן יאמרו בישעי' קפיטל מ\"ב שירו לה' שיר חדש וגו'. ובגמר הקפה ראשונה יאמרו אנא בכח ויכוונו השם הראשון בפסוק הראשון וככה יתנהגו בכל הקפה מהשבע הקפות ואחר גמר כל ההקפות מהשבע הקפות יאמרו אנא בכח ויכוונו שם אחד מהשבע שמות עד שיגמרו השבע שמות בשבע הקפות. וכשיתחילו לעשות מחיצות למקום ההוספה לא יתחילו מרוח צפונית וגם לא יתחילו לקבור ברוח צפונית. גם לא יתחילו מכהן. ויהי רצון שיבולע המות לנצח. במהרה בימינו אמן סלה:", + "להושיב ישיבה שם. ובשו\"ת הרדב\"ז סי' רכ\"ד כתב דליכא בהא משום לועג לרש כיון דלכבודו קא עביד לא חיישינן. וכן הספד וצידוק הדין וכיוצא באלו כולם נקראים דברים של מת ומותר לאומרן בתוך ד' אמות של מת*וכן מזמורי תהלי' שהם מסוגלי' להבריח הקליפות. שדי חמד אות קט\"ו ועיין ט\"ז סי' שד\"מ סק\"א בשם הירושלמי שהמת יודע ושומע קילוסו כמתוך החלו'. וכל מה שאומרי' בפניו ידע עד שיסתו' הגולל ע\"כ. ואין לחוש לדברי המונעי' מלומר דברי' שבקדושה במקו' המת באמר' כי המת מטמא. כי לא נמצא שאסרו רבנן רק לומר דברי תורה במקו' הטנופת כי שם הרגיעה לילית והם צריכי' הבדלה וכבר פירשו מה הם דברי' המטנפי' צואה ומי רגלים וצואת חמור הרבה ובית המרחץ ובית הכסא ואביזרייהו ומקום שרואה בו ערוה אבל אין אסור לומר ד\"ת במקו' טומאה שאינ' מקבלי' טומאה ומקו' טנופת לחוד ומקום טומאה לחוד. שפתי רננות פי\"ד. . אבל לענות אמן על קדיש או לומר ברכו וכיוצא בדברים אלו ואצ\"ל לדבר בד\"ת דאיכא משום לועג לרש אסור וכל זה בתוך ד' אמותיו של מת ע\"כ. ועל מה שכתב הש\"ך סימן שד\"מ ס\"ק י\"א בשם המרדכי דכל אותו חדר שהמת מונח בו חשוב כד' אמות. עי' לבושי שרד או\"ח סי' פ\"ז דמדברי הש\"ע שם סעי' ג' משמע דאין הלכה כרשב\"א דס\"ל דכל הבית חשוב כד' אמות:
וכן אסור להתפלל בתוך ד\"א של מת וה\"ה קדיש צריך להרחיק ד' אמות. ש\"ך סי שס\"ז סק\"ג בשם מהרש\"ל.*ובשו\"ת משכנות הרועי' סי' כ\"ז כתב בשם שו\"ת דב\"ש דאסור לומר פסוקי' בשעה שרוחצין אותו: ובספר ארחות חיים סי' כ\"ג כתב בשם שו\"ת מהריט\"ץ דכל מה שאסור משום לועג לרש אפי' אין שם אלא קבר קטן שייך לועג לרש דשמא הוא נשמה של אדם גדול. מובא בכרם שלמה:
ובענין לימוד משניות אצל המת עי' חכמת שלמה סי' ש\"מ דדוקא אם רבים לומדים דניכר דהוי לכבודו אבל כל דלא הוי רבים הניכרין שהוא לכבודו אסור:
ובנידון מי שצוה שלא יספדוהו עי' פתחי תשובה סי' שד\"מ בשם הגאון בעל נוב\"י ז\"ל שאמר בעת שהספיד להגאון בעל פני יהושע אף שצוה שלא להספידו אין שומעין בזה למי שהוא רבן שכבה\"ג ושקיל וטרי בהא וסיים שאין לו היתר ברור לבטל דברי המת ולהספידו במקום שאמר אל תספידוני:" + ], + [ + "טעם. המנהג בכל העולם שעושין יא\"צ על פטירת אביו ואמו ר\"ל.*זכור לאברהם אבל אות ק' שכתב בשם הרב שלמ\"י דק\"ץ וז\"ל ואנכי הצעיר קבלתי לומר קדיש בשבת שלפני השבוע שחל להיות יום מיתת או\"א בה לפי שעיקר העלייה של הנשמות העולות מדרגה אחר מדרגה הוא בשבת שלפניהן כמ\"ש בזוהר ע\"ש (ונראה דמטעם זה הוא המנהג דמי שיש לו יא\"צ בתוך השבוע אז הוא מתפלל מוסף לפני התיבה בשבת שלפניו). כתב הט\"ז סי' רס\"א סק\"ב בשם רש\"ל דמי ששכח להדליק נר של יא\"צ מותר לומר לעכו\"ם בין השמשות שידליקנו ע\"ש:
ובענין אם מת אביו ביום ראשון דר\"ח כסליו שנחשב יום ל' לחשוון אז אם השנה ראשונ' שאחריו חשוון חסר ואינו רק ך\"ט יום אז נקבע היא\"צ שלו בכ\"ט ואף בשנים הבאות שאירע לפעמים חשוון מלא ור\"ח כסליו ב' ימים אעפ\"כ יעשה היא\"צ בך\"ט חשוון כאשר קבע בשנה ראשונ'. ומ\"מ אע\"פ שקבועות שלו הוא בך\"ט חשוון אם למחרתו ביום א' דר\"ח כסליו אין שם אבלים יש לו להחמיר על עצמו לומר קדיש ולהתפלל גם היום אבל אם יש שם אבילים יכולים לדחותו אבל אם השנה ראשונ' ג\"כ חשוון מלא אז יש לקבוע היא\"צ בשנה ראשונ' ביום א' דר\"ח ולכן אף בשנים הבאות שלפעמים חשוון חסר ואין ר\"ח כסליו רק יום א' יש לקבוע ביום ר\"ח ובשנים שחשוון מלא יש לו לעשות היא\"צ ביום א' דר\"ח כדרך שקבע שנה ראשונ'. ואם מת בשנה שלא הי' כסליו רק יום א' ר\"ח ומת בר\"ח ובשנה שאחריו כסליו שני ימים ר\"ח יש לו לעשות היא\"צ ביום ב' בלבד שעיקר ר\"ח הוא. וכן הדין בר\"ח טבת שלפעמים יום א' ופעמים שני ימים ואין הולכין אחר מנין ימי החנוכה ולכן אם מת ביום ו' דחנוכה יום א' דר\"ח טבת אעפ\"כ קבועת היא\"צ בשנה שאחריה שר\"ח טבת רק יום א'. מכ\"'מ צריך לקבוע היא\"צ למנין ימי החודש שהוא ך\"ט כסליו אעפ\"י שאינו רק יום ה' למנין חנוכה. וכן אם מת ביום ב' דר\"ח שהוא ז' דחנוכה ובשנה שאחריה ר\"ח טבת רק יום א' לבד אז היא\"צ בר\"ח אעפ\"י שהוא עתה ו' דחנוכה. וכן אם מת ביום ח' של חנוכה שהוא ב' טבת של שנה זו היא\"צ בשנה שאחריה ג\"כ ב' טבת אעפ\"י שאז יהי' ז' של חנוכה וכן להיפך אם בשנת המיתה ר\"ח טבת רק יום אחד ובשנה שאחריה ב' ימים על הדרך הזה. ואם מת ביום א' דר\"ח אדר שני יש לקבוע היא\"צ א' דר\"ח בין בראשון בין בשני. מטה אפרים שער ג': לפי שכל שנה עולה הנשמה למדריג' יותר גדולה לכך צריך לידון אותה מחדש שיש עבירות שבעולם התחתון אינו נחשב לחטא. אבל בעולם העליון נחשב לחטא ע\"ד וסביביו נשערה מאד. לכך צריך בכל שנה ושנה להתפלל עבורו. אזור אליהו פרשת בהעלותך בשם הרב הקדוש מוהר\"ר יעקב מנאראל זצוק\"ל. וע\"ל סעיף שמ\"ח: ", + "קונטרס אחרון
להתפלל עבורו. כתב מטה אפרים שער ג' דאם הוא יום קריאת התורה אזי הוא עולה לשלישי בחול או לאחרון בשבת שייך לו הקדיש שאחר קריאת התורה:
ובספר שדי חמד אות קס\"ג כתב ג\"כ בשם שו\"ת אגודת אזוב דקדיש שאחר קריאת התורה הוא נוהג לאומרו לזכות נשמת מי שמגיע לו הקדיש עפ\"י הדין האמתי ע\"ש. ולמד כן מתשו' הרשב\"ץ ח\"ג סי' קע\"א דאין קדיש זה שייך להש\"ץ או להקורא בתורה דוקא כ\"א לאבילים:
עוד כתב שם מערכת ביהכ\"נ אות מ' דמה שאוכלין ושותין ביום היא\"צ. לפי שהוא תיקון לנשמת המת. כמו שאומרים שהברכות ועניית אמנים מעלים נשמת המת*ובשם הרב הקדוש מוהר\"ר אליעזר מקאמארנא זצוק\"ל שסיפר שפע' אחד שכח הרב הצדיק הקדוש המפורס' מוה\"ר צבי זידיטשוב זצוק\"ל בלילה את היא\"צ של אמו ז\"ל ובאה אמו אליו בלילה ואמרה לו בני את הקדיש שלא אמרת אני מוחל' לך וגם את המשניות שלא למדת ג\"כ אני מוחל' לך. רק מה שלא נתת תיקון זה לא אוכל למחול ונבהל. ושלח תיכף לאנשי שלומו ולמד משניות ולא אמר קדיש ונתן להם תיקון: . וע\"ל בהשמטה לסעי' תתרע\"ז:
ובספר מדרש אליהו כתב בשם בעל לויה לדרך המנהג לומר קדיש שנה בשנה ביום שמת בו אביו או אמו. לפי שבכל שנה מעלין אותו ממדרגה למדרגה יותר גדולה כל עליה שהוא עולה נקראת פטירה מן העולם שיצא משם והוא כעין מיתה מן העולם הזה לעולם הבא ומזה נתפשט המנהג לומר קדיש מדי שנה בשנה וע\"ל בהשמטה לסעי' שמ\"ז.
ובדין אם שכח לומר קדיש ביום יא\"צ אחר או\"א עי' בעיקרי הד\"ט סימן כ\"ט אות ל\"ה בשם ס' ככר לאדן שיאמר ביום אחר ובכל שנה יקבל לומר קדיש גם ביום שלפני מיתת או\"א דוגמא למ\"ש הרמ\"א באו\"ח סימן רס\"ג לענין נר שבת:
ונוהגין שמי שיש לו יאר צייט בשבת הוא עולה למפטיר בנביא וכן אם יש לו יא\"צ בשבוע שאחריו היא עולה להפטיר בשבת שלפניו. שערי אפרים.*ובספר מעשה יחיאל (ברכה) כתב בשם האריז\"ל דטוב להתפלל מוסף. ומעריב במוש\"ק. והספרדים אומרים גם הקדישים בש\"ק. ובזידיטשוב המנהג להתפלל בשבת שקודם היא\"צ פסוקי דזמרה ע\"ש שמזמרים הקליפות ויש נוהגין לקבל שבת ולומר הקדיש אחר מזמור שיר ליום השבת כי הוא עליות נשמות:
וקביעת היא\"צ ביום המיתה. ואפי' אם אירע שנתרחק יום הקבורה מיום המיתה ג' או ד' ימים או יותר יש לעשות היא\"צ ביום המיתה. דמה שכ' בסי' שצ\"ד דכל אותה שנה הדין מתוח כו' היינו מן מיתת המת לא מיום התחלת האבילות. ט\"ז סי' ת\"ב סק\"ט. ועי' מטה אפרים שער ג' סעי' ה': ובס' ארחות חיים סי' רפ\"ב אות ט\"ו כ' בשם ספר מעשה אברהם דף קמ\"ד יא\"צ שחל בשבת המנהג לקרות הפטרה בשבת הקודם וכן לענין הקדיש מתחיל בשבת עד יום יא\"צ*ועי' מעשה אורג מקואות פ\"ז משנה ז' דכתב וז\"ל קבלנו מרבותינו שקבלו מרבן ורבן מאליהו ז\"ל שבפרק זה מעלין הנשמה של הנפטר למקומה ולכן כ\"א ילמוד בו לתקן נשמת אביו ואמו וקרוביו ואוהביו ביא\"צ וכיוצא. ור\"ת של שלשה משניות הראשונות אי\"ה. \"יש \"אלו \"הדיח. ור\"ת של ארבע משניות אחרונות נשמ\"ה. \"נפל \"שלשה \"מקוה \"הטביל כו' וכשיאמר יש מעלין יכוין להעלות הנשמה למקומה. וכשיאמר השל\"ג יכוון למתק כל דינין תקיפין ושיתהפכו כל עונות לשלג וישמע חכם ויוסיף לקח. וכשיאמרו אלו פוסלין יכוין להסיר כל הבגדי' צואי' מהנשמה. וכשיאמר הדיח יכוין לטבול הנשמה במי' חיים ולהדיח כתמיה מכל וכל. וכשיאמר נפ\"ל יכוין שהוא שם מע\"ב שמות כנ\"ל ויפריש בכאן צדקה לשם הנפטר ויאמר פזר נתן לאביונים ר\"ת זה השם להעלות נשמת הנפטר מנפילתו ע\"י הצדקה וכשיאמר שלשה יכוין ביחוד נר\"נ ויכוין להעלות הנשמה לפני השכינה. וכשיאמר מקוה יכוין שם אל\"ף ה\"ה יו\"ד ה\"ה יסוד דאמא ששם צרור החיים להעלות הנשמה למקומה למיין נקבין לשכינה. וכשיאמר הטביל יכוין יו\"ד ה\"א וא\"ו אהוה שם שמחיין בו עצמות ועצמותיך יחליץ אמן כי\"ר ועל אביו ואמו ילמוד זה הפרק בכל מו\"ש אחר הבדלה ובכל יום כל י\"ב חודש וביאר צייט ובע\"ש קודם מנחה לעת הצורך להחיות נפש כל חי אמן כי\"ר ע\"ש באריכות יותר:
וגם מקובל מצדיקי קדושי עליון שטוב ללמוד הפרק כ\"ד ממס' כלים שלשה תריסין הן שיש בו י\"ז משניות שכל משנה מסתיימת טהור מכלום או טהורה מכלום וסוף הפרק מסיים בין מבפנים בין מבחוץ טהור: :
כתב בזוהר שמות דף ט\"ז סוד שאם לא מתפללים המתים על החיים לא הי' מתקיימים החיים אפי' שעה אחת. ובדף קמ\"א כתב כי כשהולכים לבית הקברות על המתים שם הם נמצאים ושם היא הנפש ושומעת בצער החיים והוא מודיע הדבר לרוח ואז הרוח מודיע הדבר לנשמה והנשמה הולכת ומעוררת לאבות העולם. וע\"ל בהשמטה לסעי' תתר\"ע בד\"ה והנה:
כי ג' שמות יש לנפש האדם. נפש. רוח. נשמה. נפש היא נמצאת אחר המות בבית הקברות עד שהגוף בלה בעפר. הנפש הזאת מתגלגלת בעוה\"ז להמצא בין החיים ולידע צערם. רוח הוא הנכנס בג\"ע של מטה ומצטייר שם בצורת גוף שהי' לו בעוה\"ז ונהנה מריחי בשמים. ובשבתות ור\"ח ויו\"ט עולה לג\"ע של מעלה ונהנית משם וחוזרת למקומה וז\"ש והרוח תשוב. נשמה היא העולה מיד למקומה וכל זמן שחטא האדם ולא זכתה נשמתו לעלות למקומה גם הרוח והנפש אין להם מנוחה כי הולכות לפתח ג\"ע ואין פותחין להם עד שהנשמה מוצאת מנוחה ואז כלן שבות למקומן. שם:
ובספר שער היחודים דף ה' כתב שהשתטחות על קברי הצדיקים לא כל הימים שוין. כי בשבתות וי\"ט ור\"ח הנפשות עולות לג\"ע הארץ ואינם עומדות שם בקבריהם ואינך יכול להשיג לדבר עם א' שאינו שם ושאר כל הימים הם טובים. אמנם היותר טובים ומובחרים הם ער\"ח ובט\"ו לחודש. ועי' זוהר אחרי דף ע' ע\"ב ודף ע\"א:
ואמרו רבנן במס' ברכות קשה רמה למת כמחט בבשר החי. רצונם בזה אל סוד החושים השוכנים בגוף. ולהיות כי יש לגוף חיות מה בקבר על כן מועיל לפייס הנפטר על קברו כדאמרי' בגמרא ובירושלמי דיומא צריך מפייסתיה על קבירה ומימר סרחין עלך. ואמרי' בזוהר צדיקיא אע\"ג דאתפטרו בהאי עלמא לא אסתלקו כי נשאר הרגש בגופם בקבר עם היות נשמתם בישיבה העליונה. מעבר יבק שפת אמת פ\"ז:
ובספר אזור אליהו (מטות) כתב על פסוק והנה קמתם תחת אבותיכם תרבות אנשים חטאים כו' וז\"ל בס' פענח רזא איתא שא\"ל הקב\"ה למשה וכי מפני שאלו חטאו אתה מזכיר שוכני עפר לרעה לך לקבריהם ובקש מהם מחילה. ומכאן נוהגין לבקש מחילה בקבר למדבר על שוכני עפר לפני העדה ע\"כ. ואף שכתב המ\"א סי' תר\"ו סק\"ז דא\"צ לבקש מחילה ממנו אלא במקום שביישו. כאן כיון שנתביישו ביניהם שאמר והנה קמתם תחת אבותיכם הו\"ל כאלו עשה בושה בפניהם וצריך לילך על קבר לבקש מחילה:
ובשפתי רננות פכ\"ד כתב וז\"ל מנהג החכמים לנענע עצמם בחיים בעת שאומרים שירות ובעסקם בתורה ע\"ד כל עצמותי תאמרנה כי היא שומרת האדם בקבר כדכתיב בשכבך תשמור עליך שכל זמן שהעצמות הם בקבר הנפש נמצאת שם. ואלמלי נתן רשות לעין לראות הי' רואה בלילה שיוצא השבת ובלילי ר\"ח ומועדים כדיוקנאות על הקברות בדיוקן שהיה בעוה\"ז הגוף עם העצמות המודים ומשבחים להקב\"ה. ובליל ר\"ה כל הנפשות משוטטות ומתפללות על דין החיים וזהו סמך למנהג האשכנזים שהולכים ערב ר\"ה להתפלל על הקברות:
ובאמרי נועם פט\"ו כתב בשם הילקוט רמז שס\"ה שהמתים מדיינים זה עם זה אחר מיתתן לפני שופט צדק כי כתוב שם שאמר אבנר לישראל אחר שתפסו ליואב בידיו שהי' ישראל מפייסים לפניו שלא יהרוג אותו אחר שהכהו וכמת הי' תחת ידו מכח גבורתו כדאמרו אמר רבי ייסא נוח לכל אדם לזוז כותל של שלש מאות אמות מלזוז רגל אחד של אבנר. ואז אמר להם מה אעשה שכבה את נרי. א\"ל תדון עמו לפני דיין האמת השליכו אותו מידו ונפל זה חי וזה מת. א\"כ לטובתו נתכוון דוד בצוותו את שלמה בנו שלא ינקהו מן המיתה פן ח\"ו יוריד את שיבתו ביגון שאולה וטב עביד ליה דלשקיל למטרפסיה בהאי עלמא והובא ג\"כ באגדת ירושלמי:
ונוהגין שאם לא הלך על קבר אבותיו עשרה שנים שוב לא ילך. וסיפר לי ידידי הרב החסיד מו\"ה יוסף אשר ז\"ל ששמע מהרב הצדיק הקדוש מבאבוב זצוק\"ל שאמר לו בשם זקינו הגאון הקדוש מסאנז זצוק\"ל שפעם א' הי' בעיר פרעמיסלא ואמר לאנשיו נתפלל ואחר התפלה נלך על קבר אבי שנקבר שם ואחר התפלה אמר שמעתי אומרים שאם לא הלך על קבר אבותיו עשרה שנים שוב לא ילך ע\"כ לא נלך ולא הלך. ופ\"א בא הרה\"צ הנ\"ל מק\"ק דזיקיוו לק\"ק סאנז ושאל לזקינו הגאון הקדוש אם יוכל לילך על קבר אביו שנקבר שם כי אמר ששמע אומרים שנוהגין שאם לא הלך על קבר אבותיו שבעה שנים שוב לא ילך. והשיב לו זקינו הגאון הקדוש זי\"ע תוכל לילך כי שמעתי אומרים עשרה שנים. כ\"ז סיפר לי הרב החסיד הנ\"ל ששמע מהרב הצדיק הק' הנ\"ל:
ובשו\"ת יוסף דעת סימן שנ\"ה כתב שנשאל מהרב מו\"ה צבי הירש הורוויטץ והרב מו\"ה ירחמיאל הורוויטץ במה שנתפשט בין ההמון שמי שלא הי' על קבר אבותיו עשרים שנה שאסור לבא על קברי אבותיו ושאלו אותי אם נמצא זאת. וצחקתי ע\"ז והביא ראי' מכלב שהלך על קברי אבותינו הקדושים בחברון ועבר זמן רב ממיתת אבותינו הקדושים ואפ\"ה נשתטח שם ע\"ש. אבל נראה שיש לחלק:
ובספר לקוטי עצות אות ע\"א כתב כשבאים על קברי אבות כנהוג טוב לומר ולבקש מהמתים השוכנים סביב סביב לקבר אביו ואמו וכיוצא שיודיעו להם שבא בנם או בתם ובקשו והתחננו על כך וכך כי אולי אביהם ואמם וכיוצא אינם שרויים אז על קברם כלל רק נסתלקו למקום שנפרדו לשם. אבל אצל הצדיק אין צריכין לחשוש לזה שמא אינו שם כי מיתת הצדיק הוא רק כמו מי שיוצא מחדר לחדר אחר וסוגר הדלת אחריו שבודאי אם אחד יבא אצל הדלת ויצעוק ויתחנן אבי אבי. או רבי רבי ומורי וכו' בודאי שמוע ישמע דבריו וצעקתו ויעזור ויושיע לו בכל מה דאפשר:
ובספר קב הישר פ' ע\"א כתב וז\"ל ויבא עד חברון פרש\"י מלמד שהלך כלב על קברי האבות להתפלל שם שיהי' ניצול מעצת מרגלים. מכאן נתפשט המנהג יפה שבישראל שאנחנו הולכים על קבר אבות להתפלל ביום שמת בו אביו או אמו. ואף אם הוא במקום אחר באותו הפעם ביא\"צ ואינו במקום ששוכב שם אביו או אמו מ\"מ כשהולך על שארי קברי ישראל להתפלל מ\"מ מתעוררים כל הנשמות שבג\"ע באותו התפלה וסדנא דארעא חד הוא שהקב\"ה גזר כן להיות נפשות הצדיקים מצויין על הקברות לטובות ישראל שיהיו שומעין לתחנות ותפלות ישראל הבאים להתפלל על הקברות. ", + "להתפלל עבורו. נוהגין להדליק נר יא\"צ.*ונראה הטעם. כי בזה אית נייחא לנשמתא כענין שמדליקין נר במקומו בשבעת הימים וכן בכל י\"ב חודש בביהכ\"נ. עיין ט\"ה סעיף תתרל\"ח: קיצור ש\"ע סימן רכ\"א סעי' א'. ועי' ש\"ע הרב הי' רס\"א סעי' ב' בשם תשו' רש\"ל סימן מ\"ו דמי ששכח להדליק נר של יאר צייט מותר לומר לעכו\"ם ביה\"ש שידליקנו שמאחר שהעולם נזהרים בזה ה\"ז כצורך גדול וכל שהוא צורך גדול בענין שאם לא יעשנו יהי' לו צער לא גזרו עליו בבין השמשות אע\"פ שאין בו צורך שבת כלל. ועיין בספר א\"ח שם אות ג' בשם שו\"ת אמרי אש סימן מ\"א דאין להדליק נר יאצ\"ט ביו\"ט כ\"א ע\"י עכו\"ם. ובשם שו\"ת כתב סופר סי' ס\"ה כ' שיותר טוב להדליקו בביהכ\"נ דאז הוי ככל שאר הנרות שבביהכ\"נ שיש בהם מצוה:
ונותנין להדליק על היא\"צ נר של שעו\"ה אשר שעו\"ה ר\"ת \"הקיצו \"ורננו \"שוכני \"עפר. וגם \"המיחדים \"שמך \"ערב \"ובוקר. לזאת דולק הנר ערב ובוקר. אמרו נועם בשבת אחר הפסח.", + "בין השמשות שידליקנו. מי שיש לו יא\"צ באדר ראשון ידליק נר יא\"צ בראשון ובשני יתנו נר לתפלה. ועשיר ידליק גם בשני. אשל אברהם הי' תקס\"ח:
והנה מה שכתב הרמ\"א סימן שצ\"א סעיף ג' י\"א דאסור לאכול בסעודה בלילה שביום המחרת מת אביו או אמו עי' פתחי תשובה שם אות ח' בשם שו\"ת מקוה שמואל דזה איירי בסעודת חתונה שיש שם מזמוטי חתן וכלה ויש בה שמחה. אבל בסעודת ברית מילה ופדיון הבן וסיום מסכתא מותר ע\"ש. ובספר כרם שלמה שם מביא בשם המ\"א דרק שנה ראשונה אסור ולא בשאר שנים:" + ], + [ + "טעם. שהעולם קורין למי שמת לו אב או אם ר\"ל יתום. לרמז שיותם ויבלע המות לנצח:" + ], + [ + "טעם. שאם מת אדם מישראל מטמא יותר מעכו\"ם. משום דאיש ישראל יש לו נשמה טהורה וכשמת ר\"ל מתקבצים הסט\"א עליו מפני שהי' הגוף בחיים כלי קיבול לקודש ע\"כ רוצים להנות מהקדושה משא\"כ בעכו\"ם. משל לכלי שהי' בו דבש גם בהריקו מהדבש יקבצו עליו זבובים ופרעושים הרבה. זוהר בראשית דף ע\"ח ע\"ד:", + "קונטרס אחרון
וטעם. ששיעור טומאת בשר מת בכזית. לפי שתחלת ברייתו של אדם כזית. מדרש תלפיות אות י' בשם ס' שלשלת הקבלה:
וכתב שם דאפשר לומר דמזה הטעם האוכל שיעור כזית חייב בברכה אחרונה שכיון שברייתו של אדם כזית לכן באכלו שיעור כזית שהוא שיעור התחלת ברייתו בודאי נותן בו כח אכילה זו וחייב לברך:" + ], + [ + "טעם. שאין הרשעים זוכרים את שמם. כי הרשע אין לו נפש וכמו שרמוז בפסוק ושמת סכין בלועך אם בעל נפש אתה הא למדת שהרשע אינו בעל נפש כי נשבית היא ממני ולזה אין הרשעים מכירים את שמם כי אינם בעל נפש בעלת השם. מאור ושמש פ' וילך:", + "קונטרס אחרון
אין הרשעים מכירים את שמם. במס' חיבוט הקבר בעת שנפטר אדם מן העולם בא מה\"מ וא\"ל קום הגידה שמך. והטעם. דשואלו את שמו כתב בספר דעת חכמה ע\"פ דאיתא בילקוט חדש ענין יהושע אות כ\"ב וז\"ל הרשע ע\"י חטאו מאבד אות א' משמו מנלן מעפרון. מתחלה עפרון ומששקל ממון מאברהם נחסר ויקרא עפרן. וכן יהונדב משנתחבר לאבשלום והשיאו עצה רעה במעשה תמר נקרא יונדב ע\"ש. ע\"כ מנסהו בזה ושואל לו בשמו. ואם הוא רשע אינו יכול להגיד את שמו. ובזה יודע מה\"מ שהוא רשע ומחייבו בדין:" + ], + [ + "טעם. שהצדיקים מתים ביום שנולד. כדי שלא יהי' באותו יום מיתה רע להדור. ע\"כ מחמת שבאותו יום נולד מגין על הרע. נחלת יעקב באבני שוהם פ' ברכה:" + ], + [ + "טעם. שאנו אומרים בהשכבה וינוח על משכבו בשלום. הכוונה כי צער יש להמתים אם קרוביהם יבואו אצלם בעת צרתם לבקש רחמים עליהם. (כי הם ידעין בצערא דחיי. עי' זוהר שמות בד\"ה רבי יהודא בר שלום הוי אזיל באורחא ור' אבא הוה עמיה כו' וצערא דיליה דחי לי למיעל בדוכתאי ע\"ש) אבל אם יהי' לנו מנוחה אז יהי' להם ג\"כ מנוחה. וזהו שמבקשים וינוח על משכבו בשלום דהיינו שיהיה לנו מנוחה ואז יהי' להם ג\"כ מנוחה וינוח על משכבו בשלום. שמעתי מאדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל:" + ], + [ + "טעם שנקרא מיתת הצדיק פטירה. שנפטר מצער עוה\"ז מעלמא דשיקרא ובבואו לעוה\"ב לשמחה יחשב לו*בספר דברי דוד כתב בשם הרב הצדיק הקדוש מטשארטקוב זצוק\"ל דמטעם זה עושין בני הצדיק ותלמידיו הלולא בסעודה בכל שנה ביום פטירתו כיום שנעשה בו נס לאבותיו. כי מתעלה בכל שנה ביום פטירתו לעולם היותר גבוה ע\"כ. ועי' רמ\"א ס\"ס ת\"ג דגדול השלום שניתן לצדיקים שבשעה שהצדיק נפטר ג' כתות של מלאכים נותנים לו שלום ואומרים יבא שלום: . תוי\"י תבא. ועי' ליקוטים סעיף ק\"נ: ", + "איזהדברים השייכים לעניני שמחות", + "בספר נפלאות חדשות כתב שמעתי מצדיק א' זצ\"ל שלמד לתלמידו איך לקיים ביקור חולים. כי ידוע מאחז\"ל שמי שמבקר לחולה צריך להתפלל בעדו. וצריך לחשוב מי אני שאתפלל בעד אחר הלא אני מלא חטאים ע\"כ אני מוכרח לעשות תשובה ועושה תשובה ועי\"ז מביא רפואה כמ\"ש ושב ורפא לו:", + "בספר עקרי הד\"ט סי' ל\"ה אות ה' מובא מעשה שאירע בשנת תת\"ל בעיר צינטו שאשה א' קודם מיתתה צותה לנכדתה לשום בראשה כיפה א' שעשתה בידים ושכחה ולא הניחוה בארגז ועל ראשה ובאה בחלוס לגיסה והיה שם מקובל א' וחלו פניו לתקן המעות והלכו לב\"הק ובעודם חופרין קברה אמר המקובל השכבת הרב מעבר יבק הארוכה. ואח\"כ צוה לגיסה ליקח ג' באיוקי פרוטות נחושת ולומר על כל א\"וא הריני נותן פרוטה זו לצדקה כו' כנזכר שם. ובעוד שחפרו הקבר עד חציו מצד הראש אמרו ויהי נועם נד שהגיעו לארגז ועם הקרדום חתכו קצת עץ הארגז ובסכין תחבו הכיפה סמיך לראשה ואמר לגיסה לומר טלי מה שבחרת, קחי מה ששאלת כי אין לך עוד חלק בעוה\"ז וחלקך ונחלתך בעו\"הב תישני בשלום ותשכבי בשלום עד יבא מנחם משמיע שלום ג\"פ. והמקובל אמר בלחש בשם אלהי צבאות אלהי ישראל הנני משביעך שלא תפחידי ולא תבהילי עוד לא איש ולא אשה לא קטן ולא גדול אלא תישני בשלום כו' וב' אמות בגד פשתן רינס\"א בלע\"ז הניחו על הארגז יען כי אמרם ג\"כ בחלום שעשו לה תכריכים קצרים. ומפני שאמרה לגיסה אם ירצה לילך עמם תוך שנה צוה המקובל שימדדוהו בחוט לבן מראשו מקום תפילין עד סוף אצבעות רגליו באמור ויהי נועם ושם החוט בתוך הנייר וכתב עליו מבחוץ לשם פב\"פ. וזרק הפתק תוך הארגז ואמר תישני בשלום כו' וכשכסו הקבר לגמרי הניחו כולם ידיהם על קברה מצד הראש ואמרו תישני בשלום כו' ואתה לך לקץ ותנוח ותעמוד לגורלך לקץ הימין: גם בשנה ההוא בא מת א' בחלום לאשה אחת וא\"ל היכן הוא הכובע הקטן שלי שאיני מוצאו והוא בחלומה נתנה לו כובע קטן של בנה וצוה לה המקובל ההוא להתענות וללמוד תורה ולתת צדקה וקמח ונר לכופר נפש הנפטר והטבת חלום כנוסח הספרדים וגם צדקה וקמח להצלת בנה ובלכתה לישן לומר בכונה גדולה ג' מזמורים. היינו (ד') בקראי ענני וגו' (כ\"ז) לדוד ה' אורי וישעי וגו' וגו' (ס\"ז) ולמנצח בנגינות מזמור שיר אלהים יחננו וגו' הנה אל ישועתי אבטח וגו'. ולמחרת הלכה היא ובנה והשמש והמקובל לבה\"ק ואמר על קבר המת השכבת הרב מעבר יבק ואח\"כ נשתטח בנה על קבר הנפטר ואמר ג\"פ חטאתי לאלהי ישראל ולפב\"פ והוא רחום יכפר וגו' הנה אל ישועתי וגו' תשכב בשלום עד יבא מנחם משמיע שלום ג\"פ ונתן שש פרוטות לצדקה לכופר נפש הנפטר כדברי הרב מעבר יבק הנזכר ואמר בכל פרוטה הריני נותן פרוטה זו לצדקה על כל ישראל ועל פ' זה הנפטר למנוחת נפשו בג\"ע. כל כלי יוצר עליך לא יצלח וכל לשון חקום אתך למשפט תרשיעי זאת נחלת עבדי ה' וצדקתם מאתי נאום ה'. ונתרחקו החבירים ואמר המקובל בשם ה' אלהי צבאות ישראל הנני משביע אותך פב\"פ שאל תפחיד ואל תבהיל בחלומות שום בריה מישראל בין איש בין אשה בין גדול ובין קטן אלא תשכב בשלום עד יבא מנחם משמיע שלום ג\"פ ואתה לך לקץ ותנוח ותעמוד לגורלך לקץ הימין. ויהי נועם וגו' כולו. והניח הכובע תחת מראשותיו בקבר ואמר טול מה שבחרת קח מה ששאלת ותשכב בשלום עד יבא מנחם משמיע שלום ג\"פ. וע\"ל בהשמטה לסעי' תתרי\"ג בד\"ה שלא:", + "בהקדמת ישמח משה על נ\"ך הנקרא תהלה למשה כתב אשר הרב הקדוש בעל ישמח משה שלח שני אנשים על הציון של רבינו הקדוש בעל נועם אלימלך להתפלל בעד בנו. אמר להשליחים כאשר תבואו לחצר בית החיים תאמרו. אנחנו מנדרים פרוטה לצדקה בעד הנשמה אשר תלך ותגיד לנשמת הרב ר' אלימלך כי באנו על הציון שלו להתפלל לה'. ואז ירוצו כל הנשמות הנמצאים שם בעת ההוא להגיד ולהודיע להרה\"ק (כי לא בכל עת שורה נפשו של אדם על קברו) ושם בעולם האמת דבר יקר הוא אצל נשמת המתים אשר יכולים להשתכר פרוטה שנותנים לתועלת נשמתם ע\"כ כל אחד ירצה להקדים למען יזכה הוא במצות הפרוטה. ואח\"כ תלכו אל קברו להחפלל בעד בני ע\"כ. וכן שמעתי מאדמ\"ור הרב הצדיק הקדוש מאלעסק זצוק\"ל: וע\"ל בהשמטה לסעי' תתרע\"א בד\"ה ובספר לקוטי עצות.", + "ובספר זכרון טוב כתב ביום ה' כ' שבט תרכ\"ח קודם יום ההסתלקות של הרב הצדיק הקדוש מהר\"י מנעסכאיז זצוק\"ל עמדתי כשנכנס לפניו הרב המגיד מטריסק זללה\"ה ושאלו מרן ז\"ל היכן הי' מע\"כ. וענה הייתי על הבית עלמין. ושאלו מה עשה שם כבודו והשיבו בקשתי את חמי ואת חמי הזקן שילכו אל הבעש\"ט זלה\"ה ושילכו כולם אל אליהו הנביא שיודיעו להאבות הקדושים מחולשת מר. שיתפללו להשי\"ת שישלח לכם הרפואה כי העולם צריך לכם. וענהו מרן זלה\"ה בז\"הל רעכט האט איהר גיטאן.", + "והנאה גדולה יש להמתים כשהחיים הולכים על קבריהם ומתפללים שם על נשמותיהם שיניחו בגן עדן עליון ורוחיהון בג\"ע התחתון ומעוררים את הנפשות המעופפים על קבריהם להיותם הולכים ומודיעים בקשתם אל הרוחות שבג\"ע התחתון והרוחות יודיעו לנשמות שבג\"ע העליון להתפלל בעד בני אדם. וע\"כ נודרים שם ג\"כ צדקה בעד נשמתם וראוי ונכון הוא מאד. אור צדיקים:", + "ובספר דבר יום ביומו (אלול) כתב בשם ספרים דנזהרים שלא לאכול קודם הלוכם לבית עלמין. ויש נוהגים לטעום קודם הלוכם שלא יהי' ח\"ו מאלה אשר עליהם נאמר ודורש אל המתים זה המרעיב א\"ע ולן בב\"הק. ודוקא טעימא בעלמא אבל לא לסעוד ע\"כ:", + "ונראה דאם הולך לבית עלמין ביום היא\"צ של אביו או אמו אין לאכול אפילו דבר מיעוט קודם כי בש\"ע סי' ת\"ב כ' שמצוה להתענות: ", + "בספר אור צדיקים כתב כשהולך על קברי צדיקים לפעמים מרויח שמזדווגות אליו נשמת צדיק אחד ואז הוא מוסיף בתורה וביראה ובמעשים טובים כדמצינו פ\"א אירע שמסר האריז\"ל יחוד אחד לתלמידו ר' חיים וויטאל ז\"ל לילך לכפר עכברא כי שם קברת אביי ורבא ולהשתטח על קבריהם והם ימסרו לו סתרי תורה ובהליכתו בדרך ישב על תילא דארעא והי' חוזר על היחוד שמסר לו רב האריז\"ל והלך משם לדרכו והלך והשתטח על קברם וכוון מה שמסר לו רבו והם. דברו עמו ומסרו לו סתרי תורה. וכשחזר מהם ובא לפני האריז\"ל עמד האריז\"ל לפניו ואמר ברוך הבא והושיבו לימינו ושמח עמו שמחה גדולה. אמר ר' חיים וויטאל ז\"ל אדוני מורי ורבי מה היום מיומים שאדוני עשה לי כל הכבוד הזה לא לחנם הוא. אמר ליה חייך לא מפניך קמתי ולא לך אמרתי ברוך הבא. אלא לבניהו בן יהוידע שנכנס עמך*וראיתי בכתבי הגאון הקדוש המפורסם מהר\"ש מבעלז זצוק\"ל (קדושים) וז\"ל שצדיק הדור יכול להכיר את האדם הבא אליו איזה נשמה יש לו ומה הם המעשים שלו. וזה צריך כל אדם להאמין שהצדיק יודע. וכשהייתי פעם ראשונה בלובלין אצל אדמו\"ר זצללה\"ה הייתי מאמין באמונה שלימה שהוא יודע כל מחשבותי וראיתי ג\"כ שהוא יודע זה. ולכך אחר שהייתי אצלו ונתן לי שלום ודיבר עמי כמה דבורים אח\"ז הלכתי מאתו לבית מלון שלי ושפכתי שיח לפני ד' כל לבי. וזה הוא השורש מהיראה כשהוא יודע שהצדיק יודע ממילא הוא ירא לעשות שום דבר. וזה ידוע דהשורש הכרה הוא מהשרטוטין דהפנים והידים כמבואר בזוהר ע\"ש:
ובספר נועם אלימלך (במדבר) כתב דיש שלש מדריגות הגורמים לאדם שיהי' צדיק. א' מצד הגלגול שהי' צדיק בגלגול ראשון ומחמת זה נקל לו להיות גם עתה. ב' מחמת זכות אבותיו שהיו צדיקים ומחמת זכותם חולקים להם כבוד בפמליא של מעלה שיהי' בניהם צדיקים. ג' מחמת שהשי\"ת ב\"ה גזר בבריאת העולם שיהא כך וכך שמות ראובן וכך וכך שמות שמעון. ועתה כשנתגלגל איזה אדם בעולם ונותנין לו שם בשם צדיק א' שהי' כבר בעולם זה גורם לאיש הלזה שיהי' ג\"כ צדיק מחמת שנתעורר האור של הצדיק שהוא בעולם העליון. והחילוק שבין הצדיק שהוא מחמת גלגול הראשון ובין הצדיק שהוא מחמת זכות אבותיו הוא כך. שהצדיק מחמת גלגול הראשון נהנין ממנו עצה מחמת שהי' כבר בעולם העליון ושמע הכל מה שעתיד להיות בעולם. ולכן יש לו כח זה ליתן עצה. אבל הצדיק מחמת זכות אבות לא כן הוא במדריגה זו כו' ע\"ש:
ובספר דברים נחמדים להגאון הקדוש מדינוב זצוק\"ל כתב בשם ספר הגלגולים להאריז\"ל שהנשמה שא\"צ להתגלגל רק השי\"ת שולח אותה לצורך תיקון הדור היא מבטחת מאת השי\"ת שלא תחטא ותעבוד את השי\"ת כראוי. כי למה יהי' לה כל הצער הזה בכבישת היצר עפ\"י בחירה כיון שכבר תיקנה כל שיעור קומתה. ותגדל שכרה כעת ביותר כאשר תתקן את הדור. ותרבה מאד בתורה ומצות:
ובספר מעשה יחיאל (בראשית) כתב שמעתי כאשר בא הבעש\"ט זי\"ע לבית הרב הקדוש ר\"מ מפרעמישלאן זצוק\"ל ובנו הק' ר' אהרן ארי' זלה\"ה הי' מוטל בעריסה ושאל הבעש\"ט מי אני והשיב ר\"י לוריא ואמר לו כן תחי' ונתקיים בו לא ימושו מפיך ומפי זרעך וכו':
בסידור לב שמח (דרך התפלה) כתב בשם ספר המגיד להב\"י ששאל אותו על מה ולמה יש שנוסעים לצדיקים ממרחקים ויש להם צדיקים שקרובים להם יותר. והשיב שיש כמה נשמות שהיו בעוה\"ז והי' להם יראה ושמרו א\"ע מעבירות מ\"מ הם ערומים בלי לבושים. דעיקר לבוש הנשמה נעשה ע\"י מצות ומע\"ט שיהיו יכול לבוא לפני המלך וממילא עומדת ערום. והוא עומדת בפתחי ג\"ע כי לגיהנם אין צריכה לבוא ששמרה עצמה מל\"ת. ולג\"ע אינה יכולה לבוא כי היא בלא לבוש. ולעוה\"ז מפחדת לבוא שלא תלכד חלילה ברשת היצר. ולכך עומדת בפתחי ג\"ע ובשעה שנשלח נשמה גדולה וגבוה של הצדיק להעולם והולכת דרך ג\"ע. ונשמה גבוה אינה נשתלחת לזה העולם רק לצורך בירור נשמות כידוע וממילא כשהנשמה של הצדיק הולכת דרך ג\"ע ואותן הנשמות עומדים אצל הפתח הוא מוליך אותם אתו לעוה\"ז והוא שומרם מסכנת הדרך שלא יפלו שוב ברשת היצר בלא תעשה. אלא מסייע לו לעשות מ\"ע לזכות לשריון קשקשים בג\"ע. ואח\"כ באים כאחד לג\"ע בלבושים רוחנים ולכך כל נשמה ונשמה נמשך למי שנאצל עמו לעוה\"ז ולכך אנו מברכין בכל יום אשר הכין מצעדי גבר כי עוד מימות עולם כשהראה הקב\"ה לאדה\"ר דור דור ודורשיו הכין לכל צדיק הנשמות השייכים לו.
תם ונשלם שבח לאל בורא עולם ויהי לפלא בעיני ר' חיים וויטאל ושניהם לא ידעו הסיבה למה נתחבר עמו באותו הפעם נשמת בניהו בן יהוידע עד שלאחר שלשה חדשים הלכו שניהם יחד לכפר עכברא ללמוד שם. ובאמצע הדרך עמד האריז\"ל ואמר רואה אני שבכאן קבור בניהו בן יהוידע ע\"ה. וענה ר' חיים וויטאל חייך רבי שבאותו הפעם שהלכתי להשתטח על ציון אביי ורבא ישבתי קודם לכן בזה המקום ממש וחזרתי על היחוד שמסר לי מורי ורבי כדי שיהיה שגור בפי. אמר הקדוש האריז\"ל אכן נודע הדבר שמכח היחוד שחזרת על הקבר של אותו הצדיק עוררתו והורדת נשמתו לתוך גופו ואח\"כ נתדבקה נשמתו בך:", + "בספר ילקוט ראובני (ויחי) כתב בשם ספר טוב הארץ וז\"ל דע כי יש מסוד הקבלה בידינו שתחיית המתים של א\"י קודם של תחיית המתים בח\"ל ארבעים שנה. אמנם כל מי שנפטר בח\"ל ויש לו א' ממשפחתו בא\"י שהוא חייב באבילתו בין איש ובין אשה יש כח ביד קרובו שבא\"י להחיות כל קרוביו שבח\"ל וסוד זה נרמז במס' פסחים בפרק תמיד נשחט באמרם שם עתידים צדיקים שיחיו המתים:", + "בספר מגן אברהם להרב הצדיק הקדוש מטריסק זצוק\"ל (לפורים) כתב שמעתי מאדמ\"ור הרב הקדוש מוהר\"ר מרדכי מטשערנאבל זלה\"ה זי\"ע שאמר שבעת שהי' בהאניפאליע על קברי הצדיקים הרב המגיד הגדול והרב הקדוש ר' זוסיא והרב הקדוש ר' ליב כהן זללה\"ה הריח שמה ריח של גן עדן עכ\"ל:", + "כתוב בספר רבינו בחיי (נצבים) שזמן תחיית המתים יהי' מאתים ושש שנים אחר ביאת משיח. ובספר אזור אליהו (נצבים) כתב בשם הבעש\"ט זללה\"ה דמה שאמז\"ל אין בן דוד בא עד שיהי' כולו זכאי או כולו חייב. הכונה שלא יהי' עירוב טוב ורע. רק מי שיהי' זכאי יהי' כולו זכאי. ומי שיהי' חייב יהי' כולו חייב. ומפני כך יהי' הגאולה שבשביל צדיק א' נמי יכול להיות הגאולה אם יהי' הצדיק כולו טוב:", + "בלע המות לנצח ומחה ה' אלהים דמעה מעל כל פנים:", + "קונטרס אחרון
הלולא בסעודה בכל שנה ביום פטירתו. בספר שערי האמונה כתב בשם הק' לספר חסד לאברהם על משניות זרעים וז\"ל כשראו צדיקי הדור התשות כח שבא לעולם והדור חלש ומתמעט והולך ואין בכחם כלל להתענית ולסגף את גופם.*בלבוש סי' קל\"ג כתב. הטעם שמתענין ביום היא\"צ. משום סכנה דידיה ולא משום אבילות אביו. ובס' קב הישר פל\"ה. כתב. הטעם. לפי שיש קצת דין לאביו או לאמו באותו יום תמיד. ועי' ט\"ה ח\"א סעי' תתרע\"א: ע\"כ המציאו עצה לזה בלא התענית ויהי' דבר השוה לכל נפש לקיים ביום היא\"צ מצות צדקה והכנסת אורחים בחבורת אנשים יחד לסעודה באחדות וריעות כמ\"ש בס' החיים דבסעודת מריעים מקיים הכנסת אורחים דלעניים נקרא בשם צדקה ע\"כ. וסיים וז\"ל ומזה נשתרבב שאפי' עני שבישראל שאין בכחו לעשות סעודה ביום היא\"צ נותן תיקון ובזה הוא מקיים מצות צדקה כאשר שמעתי מחותני הישיש והנכבד הרב ר' אשר אנטשיל ז\"ל ששמע מפה קדיש של סבא קדישא הנקרא שפאלער זיידע נבג\"מ זי\"ע שזה הוא צדקה אמיתים כשנותן אדם לחבירו איזה דבר לשתות יען כי בזה מחזק את לבו ומשיב את נפשו ונודע מאמר חז\"ל כל המקיים נפש אחת מישראל כו' עכ\"ל:", + "ואומרים יבא שלום. בספר רוקח סימן רכ\"ט כתב בשם המדרש דבכל ראשי חדשים נשמתן של צדיקים עומדים על קבריהם ומרננים על משכבותן והי' מדי חדש בחדשו כו' יבא כל בשר להשתחוות. ובספר זרע קודש (לחנוכה) כתב בשם ספרים שבר\"ח הולכים רוחות הצדיקים מג\"ע התחתון לעליון לקבל הארה. ובזוהר במדרש הנעלם (וירא) דבכל ראש חודש אומרים הצדיקים בג\"ע מזמור ברכי נפשי.*במדרש הנעלם יש סמך לומר ברכי נפשי בר\"ח. ונראה שזה הי' שיר של ר\"ח בביהמ\"ק. והטעם נ\"ל משום דכתיב בי' עשה ירח למועדים. מגיד תעלומה להגאון הקדוש מדינאב זצוק\"ל:
בלע המות לנצח ומחה ה' אלהים דמעה מעל כל פנים" + ] + ], + "Miscellany": [ + [ + "בעזהשי\"ת אתחיל לפרש טעמי המנהגים בפי מה שהורו לנו חז\"ל את הדרך אשר נלך בה:
טעם. למה בדברי רבותינו ז\"ל רש\"י ובעלי התוס' כשהביאו באיזה פעם בכל שיטת הש\"ס ראי' לדבריהם ממס' חולין אמרו בלשונם בשחיטת חולין ולא עשו כן בשאר מס' לומר בקידושי אשה או בגיטי נשים. והטעם הוא. שלא רצו לקרות דברי תורה בשם חולין וקראו בשחיטת חולין. והנה ע\"ז אמרו בדרך צחות אפי' שיחת חולין של ת\"ח צריכה לימוד דהיינו כשמדברין ומסיחין מן מסכת חולין גם בזה צריכה לימוד למה משנין ואומרים בשחיטת חולין.*ובאמת הצדיקים הקדושים הטהורים מני רחם מקדשים שמו ית' בכל הדיבורים והמאמרים וממשיכים קדושה בכל עניניהם ע\"ד שאמרו ז\"ל ועליהו לא יבול זה שיחות של ת\"ח:
ובספר כתר שם טוב מביא סיפור נפלא איך שהרב מוהר\"ר דוב בער זללה\"ה שמע מהשם הגדול של הרב הקדוש הבעש\"ט וכל העם נוסעים אליו ופועל בתפלתו פעולות גדולות ונוראות. והנה הרב מ' דוב בער זלה\"ה הי' חריף גדול ובקי בכל הש\"ס ובכל הפוסקים והי' לו עשר ידות בחכמת הקבל' והי' מתמיה על דבר השמוע' מגודל מעלת הבעש\"ט ופעם א' נתיישב בדעתו לנסוע אל הבעש\"ט כדי לנסותו כו' ומחמת שהרב מ' דוב בער זלה\"ה הי' מתמיד גדול בלימוד תיכף כשהי' בדרך יום ושתים ולא הי' אפשר לו להתמיד בלימודו כמו בביתו התחיל להתחרט על שנסע והנה אח\"כ כשבא אל הבעש\"ט זללה\"ה וסבר שישמע ממנו תור' והבעש\"ט זללה\"ה סיפר לו מעשה א' איך שנסע דרך כמה ימים ולא הי' לו עוד לחם ליתן להערל שלו בעל העגל' ונזדמן לו גוי עני א' עם שק לחם וקנה ממנו הלחם כדי לפרנס הערל בעל העגל' שלו עוד ממעשיות כאלה ואח\"כ ביום השני בא עוד אצל הבעש\"ט וסיפר לו איך שבדרך לא הי' לו עוד שחת לתת להסוסים ונזדמן לו כו'. והנה כל המעשיות שסיפר הבעש\"ט זללה\"ה הי' בהם חכמ' נפלא' ורבה למבין. והנה ה\"ה הרב מו' דוב בער שלא הבין זה ע\"כ בא לבית אכסניא ואמר למשרת שלו אני הייתי חפץ לנסוע היום תיכף למקומינו אך מפני שהיום רד מאוד ע\"כ נלין פה עד שתזרח ותעלה מאור הלבנ' אזי ניסע לדרכינו והנה בחצות לילה כשהכין הרב מ' דוב בער א\"ע לנסוע אז שלח הבעש\"ט את המשרת שלו לקרוא לו והלך להבעש\"ט ושאל אותו הבעש\"ט זללה\"ה יכול אתה ללמוד והשיב כן וא\"ל הבעש\"ט וכן שמעתי שאתה יכול ללמוד ושאל אותו הבעש\"ט יש לך ידיע' בחכמת הקבל' א\"ל כן ואמר הבעש\"ט למשרת שלו קח לי ספר עץ החיים והראה הבעש\"ט להרב מ' דוב בער מאמר א' בספר עץ החיים א\"ל הרב מ' דוב בער הנה אקח לעיין ולהתיישב כו' ואח\"כ אמר להבעש\"ט ז\"ל את הפשט במאמר הזה וא\"ל הבעש\"ט אינך יודע כלום וחזר ועיין בו כו' וא\"ל להבעש\"ט הפשט הנכון כמו שאמרתי. ואם יודע מעלתו פשט אחר יאמר לי ואשמע האמת עם מי וא\"ל הבעש\"ט עמוד על רגליך ועמד והנה במאמר הזה הי' כמה שמות מלאכים ומיד שאמר הבעש\"ט זללה\"ה זה המאמר נתמלא כל הבית כולו אורה ואש הי' מלהטת סביבותיו וראו בחוש את המלאכים הנזכרים וא\"ל לה\"ה הרב מ' דוב בער ז\"ל אמת שהפשט כמו שאמרת אבל הלימוד שלך הי' בלי נשמ' ותיכף ומיד צוה הרב מ' דוב בער את המשרת שלו לנסוע לביתו והוא נשאר שם אצל הבעש\"ט ולמד אצלו חכמות גדולות ועמוקות: ספר דברים נחמדים מהרב הצדיק הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל:" + ], + [ + "טעם. למה כשח\"ו אחד מבני עמינו אינו בשלימות הבריאה הנה כשאחד מספר המאורע הוא מספר לו בלשון המורגל אצלו כגון בלשון אשכנז אצלינו פלוני איז קראנק חלילה משא\"כ כשמספרים על עכו\"ם אומרין פלוני איז חולה. והטעם הוא כי לשון הקודש מסוגל לכשיתקיים הדיבור בו ממילא על איש מבני עמינו שאינם רוצים שיתקיים הדבר כך אינם אומרים בלשון הקודש משא\"כ וכו' ע\"כ נאמר נרדה ונבלה שם שפתם כי היו מדברים בלשון הקודש. שם:" + ], + [ + "טעם. למה חנוך ואליהו שהיו צדיקים גמורים הם חיים מעודם עד היום הזה ולעולם קיימים ולמה לא מתו בעטיו של נחש כמו אלו ארבעה שדרשו רז\"ל בבא בתרא סיף פ' השותפין דף י\"ז ארבעה מתו בעטיו של נחש כלומר לא בחטאם מתו אלא שנגזרה גזירת מיתה על כל תולדותיו של אדם הראשון בעצתו של נחש ואלו הן. בנימין בן יעקב. עמרם אבי משה. וישי אבי דוד. וכלאב בן דוד. כדי שיהי' עדים שאלמלא לא חטא אדם הי' חי וקיים לעולם כמותם שהרי חנוך ואליהו לא חטאו וחיו לעולם*בספר מדרש אליהו דרוש ו' כתב בשם מדרש שחנוך זכה לכל אותו המעל' כי לקח אותו אלהים בעבור שהי' רגיל במצו' אחת תדיר שהי' מסקל אבנים כדי שלא יכשלו בני אדם ובראותו אלהים שהי' טוב שבדורו לקחו קודם זמנו כדי שלא יחמיץ ע\"כ. וראיתי בס' א' שפי' הפסוק (משלי כ\"ב) חנוך לנער. במה זכה חנוך להעלות למדריגת נער זה מטיט. על פי דרכו שהי' רגיל לעמוד בדרך לסלקו מאבני נגף. גם כי יזקין לא יסור ממנה. הגם שלקחו קודם זמנו. מצרף הקב\"ה מחשב' טוב' למעשה ונחשב לחנוך אפי' אם הי' הגיע לזקנה לא יסור ממדה טוב' כזאת ע\"כ. ובזוהר פ' בראשית דף נ\"ג ע\"א כתב יהושע לא מית אלא בעיטא של נחש:
ובספר דברי שאול בסופו כ' שנדפס בשם האר\"י ז\"ל שאמר בהספדו על רמ\"ק הפרד\"ס זלה\"ה פי' הפסוק כי יהי' באיש חטא משפט מות והומת ותלית אותו על עץ. דחטא לשון חסרון. והיינו שיחסר לו משפט מות והיינו שלא נתחייב מית' ותלית אותו על עץ. היינו מה שמת הי' בשביל חטא עץ הדעת:
ובספר מצודות דוד כתב. הטעם. על מה שאמז\"ל על פסוק וישכב במקום ההוא. כאן שכב אבל כל י\"ד שנה שהי' טמון בבית עבר לא שכב. משום שלא רצה לטעום טעם מיתה שהשינה א' מס' במית' ויעקב לא מת. והקש' מפני מה ישן כאן. אמנם לפי מה שמסיים בפסוק ויקרא שם המקום ההוא בית אל ואולם לוז שם העיר לראשונה. וידוע שאחז\"ל (סוטה מ\"ו) אין מית' בלוז וא\"כ כשרצה לישן שם לא עלה שום ירא' על פניו מהמית' כיון שלפי דעתו הי' בלוז. אבל כשהקיץ משנתו וראה שזה בית אל ע\"כ כתיב וירא ויאמר: . כד הקמח:" + ], + [ + "טעם שמכסין דם חיה ועוף ולא דם בהמה. דבשעה שהלך אליעזר בשביל רבקה ונפלה מעל הגמל ונשרו הבתולים כשבא יצחק על רבקה ומצא פתח פתוח הלך לאליעזר ואמר לו מה עשית כך וכך מצאתי והשיב לו אליעזר שמא כשנפלה נשרו, והלכו שניהם לאותו מקום יצאו שם חיות ועופות שמכסין הדם והבהמה לא יצתה לכסות ולכך מכסין דמיהן ולא שלה.*ועי' בעה\"ט (ויקרא י\"ז י\"ג) דדם חיה ועוף טעונין כסוי לפי שאין מקריבין ממנו על המזבח כדי שלא תהא מדה\"ד מקטרגת איך דם יאכל דם לכך צוה לכסות וסמך לפרשת דם. ומה שמכסין תורים ובני יונה משום לא פלוג בעופות. ועי' ס\"ח סי' שע\"ב: רקח." + ], + [ + "עוד טעם. הואיל ולמדו לקין האיך יעשה בדם הבל שבאו שני עופות והרג אחד את חבירו וקברו ע\"כ זכו כנ\"ל. מדרש חנחומא:" + ], + [ + "טעם. שמי שיש לו מאתים זוז לא יטול מן הצדקה. כי צדקה בגימ' מאתים חסר אחד ולכן מי שיש לו מאתים חסר א' הרי זה יטול כי גם הוא כבר צריך לצדקה אבל מי שיש לו מאתים שלמים עבר מכלל הצדקה. ספר הכונות:" + ], + [ + "טעם. שאמרו ז\"ל כיון ששהא אדם עשרים שנה ולא נשא אשה אומרים לו תיפח עצמותיו של אותו האיש. למה אמר עצמותיו ולא רוחו או גופו וכיוצא. אך הענין כי האשה נלקחה מן הצלע כמ\"ש עצם מעצמי והאיש הלוקחה מוצא עצמו ומשלים עצמותיו ומי שלא נשא אשה נמצאו עצמותיו אבודים. וזהו תיפח עצמותיו. שם בשם האריז\"ל:" + ], + [ + "טעם. כשאחד מתעטש אומרים לו חיים או אסותא. כי מיום שנבראו שמים וארץ לא הי' אדם חולה אא\"כ הי' בדרך או בשוק הי' עוטש והי' נשמתו יוצא מנחוריו עד שבא יעקב אבינו וביקש רחמים על זאת.*עי' דעת זקנים מרבותינו בעלי התוס' ז\"ל על הא דפירש\"י (וירא כ\"א) שם על שכמה. אף הילד שם על שכמה שהכניסה בו שרה ע\"ה. וקש' דאמר (בהשוכר) עד יעקב לא הוה חולשא. ותירץ ר\"ת מאורליינש דהיינו דוקא חולשא מחולי שבא בידי שמים אבל חולי הבא ע\"י אדם כגון מכות חרב וכגון חולי הבא מחמת עין הרע כגון הכא הוי קודם יעקב. וחזקי' תירץ דהא דאמרינן עד יעקב לא הוי חולשא היינו חולשא דמיתה אבל חולשא מחמת דבר אחר כגון הכא הוי קודם ע\"ש:
וכן מה שפירש\"י לבקר את החולה אר\"ח ב\"ח יום שלישי למילתו היה בא ג\"כ לתרץ הא עד יעקב לא הוה חולשא לכך אר\"ח ב\"ח יום שלישי למילתו הי' ולזה חלה. קהלת משה: ואמר לפניו רבון כל העולמים אל תקח את נפשי ממני עד שאצוה את בני ובני ביתי ונעתר לו שנאמר ויהי אחר הדברים האלה ויאמר ליוסף הנה אביך חולה ושמעו הדברים כל מלכי ארץ ותמהו שלא הי' כמותו מיום שנבראו שמים וארץ.*ועד\"ז ביאר בספר תפארת יהונתן הפסוק (ויחי מ\"ז) וישתחו ישראל על ראש המטה. דעל דבר כך הי' משתחוה על שהי' ראש להשוכבים חולה קודם מיתתן על המטה דקודם יעקב לא הי' אדם חולה. ולכך נאמר מיד אחר זה ויאמר ליוסף הנה אביך חולה דהוא דבר שלא נהייתה בימים ההם עד יעקב:
ובשם הגאון מו\"ה ליב אבד\"ק פינסק זללה\"ה שהקש' על מה שפירש\"י בגמרא עד יעקב לא הוי חולשא שנאמר ויאמר ליוסף הנה אביך חולה. משמע דעד השתא לא הי' שום אדם חולה. מהיכן מוכח זה. ופי' ע\"פ הגמרא דפסחים רב בר אחוה דר' חייא כו' אמר לו אייבו קיים. אמר לו אימא קיימת. אמר לו אימא קיימת. אמר לו איבו קיים. משום דלא רצה להוציא דיבה. ואם כן קשה גבי יוסף אמאי הוציא המגיד דיבה לומר שאביו הוא חולה הוי לי' למימר ליוסף שהאחים שלו המה בריאים וממילא ישתמע שאביו הוא חולה. אבל אם עד עתה לא הי' שום אדם חולה אם הי' המגיד אומר לו אחיך המה בריאים הי' יוסף סובר שאביו מת ולא הי' משתמע כלל דאביו חולה דמהיכי יסיק אדעתי' דבר שלא הי' כלל בעולם. ולכן הוכרח לו לומר בפירוש שאביו חולה. וזהו פי' הגמרא דמדכתיב ויאמר ליוסף הנה אביך חולה והוציא דיבה. מזה מוכח דעד השתא לא הי' שום אדם חולה: לפיכך חייב אדם לומר בעטישתו חיים שנהפך המות הזה לאור שנאמר עטישותיו תהל אור. פרקי ר' אליעזר. ועי' פ\"מ א\"ח סי' קע\"ד ס\"ק ט' דהמתעטש י\"ל תחלה ברוכים תהיו ואח\"כ לישועתך חדא דנענה תחלה ועוד דהם התחילו.*ובס\"ח כתב דלא יחזיק טוב' להמבשר עד שיברך תחל' הטוה\"מ ע\"ש. ונרא' דאם אחד מברך לחבירו בברכת מז\"ט וכדומה יאמר אמן קודם שישיב לחבירו ברוכים תהיו כדי שלא יהא הפסק בין הברכ' שמברכין אותו לעניית אמן:
ועי' מ\"א סימן רט\"ו סק\"ג בשם המדרש כששומע א' מתפלל דבר או מברך לישראל אפי' בלא הזכרת השם חייב לענות אמן: ועיין טעמי המנהגים ח\"א סעיף תש\"ו בהשמטה:" + ], + [ + "טעם. שלא ירחץ ולא יסתפר אדם מיד ע\"א. דלא לאתעבר' צולמא דילי' בצלמא דע\"א.*ובספר בני יששכר ביאר בזה המשנה לא ישב אדם לפני הספר וכו' ולא יכנס אד\"ם למרחץ. מה שדקדק התנא בהנהו תרי תספורת ומרחץ למיתנא אד\"ם משא\"כ באינך. הוא עפ\"י מ\"ש מרן האריז\"ל שלא להסתפר ע\"י גוי דלא להתערב צולמא דילי' בצולמא דע\"ז וכן לרחוץ עכ\"ל. ע\"כ דקדק התנא למיתני בתספור\"ת ורחיצ\"ה אדם. היינו אתם קרויים אד\"ם צלם אלקים בגי' מ\"ה. ואין אוה\"ע קרויים אד\"ם. והם כקו\"ף בפני אד\"ם שבהם צלם וכו' ע\"כ יהי' נזהר בצולמא דילי' צל\"ם אדם מלהסתפר ומלרחוץ מאותן שאינן קרויים אד\"ם: ספר הכונות:" + ], + [ + "טעם שנקרא מזבח מקטר קטורת בשם מזבח (תצוה כ\"ט) הא לא תזבח עליו אלא שהי' מקטירין קטורת. רק מחמת שע\"י הקטורת נתקשר כל הקדושות ממילא נתבטלו כל הכוחות ולכך נקרא בשם מזבח ע\"ש הזביחה שלהם. לב שמח:" + ], + [ + "טעם. שנוהגין להדליק נר חנוכה בבהכ\"נ. לפי שיש בזה פרסום גדול להש\"י וקידוש שמו כשמברכין אותו במקהלות. לבוש סי' תרע\"א סעיף ה' ועי' שערי תשובה שם סק\"י:" + ], + [ + "טעם. שאין הנדה מברכת על ספירתה. לפי שאם תראה תסתור למפרע.*בספר התשב\"ץ סימן תע\"ח כתב אשה שבעלה מחשב ימי וסתה ובא עלי' אמרינן בירושלמי הדא אמרה אסור לאשה לעמוד בטומאתה פי' לעכב טומא'. וכן הנהיג רבינו שמשון זצ\"ל את בתו לטבול ואפי' בימי החורף בזמן טבילתה אע\"פ שאין בעלה בעיר:
ועי' זכור לאברהם ח\"ג יו\"ד הלכות אבל אות ט' בשם מהרמ\"ט דבנדה שאירע ליל טבילתה בימי אבילות בעלה שלא תטבול כיון שאינו יכול לקיים מצות עונה ושמדברי הזוהר נרא' שאחר שטבלה האש' היא בסכנ' עד שתזקק לבעלה:
וע\"ש יו\"ד אות נ' וז\"ל נוהגות שלא לילך לבית המרחץ בימי הליבון וכעת לא ראיתי מנהג זה בספרים. ואפשר דחוששת שמא תראה בבית המרחץ ולא תראה אותו שע\"י הרחיצה מתקנח ואינו נראה:
ובספר נחלה לישראל סימן ל\"ו כתב בשם מהרש\"ק מ\"מ מבראד זצ\"ל וכבר נדפסה תשוב' בק\"ס בהשמטות תשוב' כ\"ח שהליץ בעד הנשים שאינם נזהרים לחוף מבע\"י והוא נגד הש\"ע. לפי דעיקר הגזיר' מתוך שמהרה לביתה לא תחוף היטב. ועכשיו שיש נשים ממונים להשגיח ע\"ז לא שייך חשש זה: חק יעקב סי' תפ\"ט ס\"ק ה': ", + "(לליקוטים סעי' י\"ב בהשמטה)
ואינו נראה. עוד כתב שם וז\"ל עמ\"ש מור\"ם סע\"ה אבל לחזור ולרחוץ אח\"כ יש אוסרים כו' כתב שם אות כ\"ה וז\"ל ורבי' ישעי' הראשון בתשו' כ\"ו התיר ליכנס למרחץ אחר הטבילה ולרחוץ דבנדה לא גזרו. וזכורני שהרב פרי האדמה ז\"ל הביא תשובת הרבנים גדולי הדור הקדמונים להתיר כו' ע\"ש:", + "נדה שחל ליל טבילתה במוצאי שבת וביום ו' היתה עדיין בימי אבלה ואבילות שלה נשלם ביום השבת דשבת עולה למנין ז' מותרת לחוף בימי אבלה ביום ו' בחמין ולטבול במוצאי שבת ותחזור ותסרוק מעט במו\"ש. שו\"ת פנים מאירות סי' ח':", + "לא שייך חשש זה. ובסימן נ\"ב כתב בשם הגאון מהרש\"ק מבראד זצ\"ל דשחק על אותן הנוהגין לחזור ולקדש בחופת נדה דאין שום דעה דקדושי נדה אינם מועילין ע\"ש רק צריכין ליזהר להודיע להחתן קודם החופה שהיא נדה:" + ], + [ + "טעם שאומרים לחיים כששותי' יין וחבירו משיבו לחיים טובים ולשלום.*ובשם הגאון בעל חת\"ס שהקפיד אם שותין זה לזה לחיים שלא לומר לחיים טובים. כי זה בגימ' קללה ר\"ל. רק לחיים ולברכה: לפי שהיין גרם קללה לעולם והזיק בימי נח ע\"כ אומרים לחיים שהיין הזה לא יזיק לנו כלום רק שיהי' לחיים והם משיבים לחיים הלואי תהי' לך אותה שתייה לחיים ולא להזיק. ליקוטי הפרדס:" + ], + [ + "טעם. אשר המנהג הוא בין החסידים יראי ה' לשתות מעט יי\"ש ולומר לחיים זל\"ז על כל צרה שלא תבא. כי לחיים בגימטריא מנה\"ג ומנהג משבר ומבטל הדין.*ראיתי בספר אחד שר\"ת של כוס. ויאמר ה' סלחתי כדברך. ומה שחסר השם כי שני יודין ששותים הם השם כי שני יודי\"ן הם שם מלא: [הערת המדפיס: ובספר צפנת פענח כ' בשם ר' שלמה אלקב\"ץ. טעם. מחצית השקל. ולא מטבע שלם. להורות שאין האדם שלם כי אם בצירוף חבירו וכ\"א הוי מחצה:]
ובספר תעלומות חכמ' בהקדמ' כתב שהרב הצדיק הקדוש מוהר\"ר יהודא צבי מראזדיל אמר בשם דודו וחותנו הרב הצדיק התייר הגדול והקדוש מוהר\"ר צבי הירש מזידיטשוב זללה\"ה שאמר בשם מדרש כשישראל שותין ואומרים לחיים הקב\"ה מוחל עונותיהם של ישראל. ואמר הרב מראזדיל כי הוא לא ראה המדרש רק כי מסתמא אם חותנו אמר בשם מדרש הנה הוא בנמצא. ופי' בו כך כי הנה הי\"א תיבות שבזכרינו לחיים וכו' המה נגד עשרת ימי תשוב' ושני תיבות אחרונות אלקים חיים המה נגד יום הכפורים. והנה אלקים גימטריא כו\"ס וע\"כ כשישראל שותין כו\"ס (מספר אלקים) ואומרים לחיים (סוד חיים) המה מעוררים בחי' אלקי\"ם חיים שהוא נגד יוה\"כ שמכפר עצומו של יום על כל עונותיהם של ישראל: בשם הרב הקדוש מהר\"א מסטרעליסק זצוק\"ל זכי\"ע ועכ\"י:" + ], + [ + "טעם. שנהגו שהגבאי צדקה הולך בבהכ\"נ שני וחמישי לגבות מעות צדקה מכל אחד ואחד.*כשנותן צדקה כנהוג קודם קריאת התור' יתן דוקא בעמיד' וביד ימין. גם בלא\"ה צריך לעמוד מפני הגבאים המחזרים עם הכיס של צדקה. כי שלוחי מצוה הם וצריכים לעמוד מפניהם כדאי' פ\"ק דקדושין דף ל\"ט אר\"י בר אבין כמה חביבה מצות בשעתה שהרי מפניהם עומדים בעלי אומניות וכו'. אור צדיקים: לפי שלכל הפחות חייב כל אדם ליתן שלישית השקל לשנה ואם נתן פחות מזה לא קיים מצות צדקה ע\"כ הולך הגבאי בשני וחמישי לגבות המעות צדקה ואפי' נותן מהפחות שבמטבעות הוא נותן יותר משלישית השקל לשנה. ומנהג נכון היא. ש\"ך יו\"ד סי' רמ\"ט סק\"ד:" + ], + [ + "טעם. כשנשאר שום קלוף או בצל קלופה בלילה שאם יעבור עליהם הלילה וסכנה לאכול מהם נותנין אותו למלח. כי המלח מבטל את הרוח רע ששורה עליו ולפיכך אם נשאר הראש של השום או הבצל או מעט מקליפת ביצה מותר.*ובספר שבט מוסר פ\"מ כתב בשם הסמ\"ק סימן תע\"א דיש בני אדם שאינן אוכלים שומים קלופים שחוקים בשבת שחרית מטעם זה. ויש שאינם חוששין מאחר שלחם מעורב בתוכם. ויש ששמין קליפת השומין לתוכה ע\"ש: תוספת חיים." + ], + [ + "טעם. שלא נזכר משה בפ' ואתה תצוה. משום שנאמר מחני נא מספרך אשר כתבת ודיבורו של צדיק עושה רושם וע\"כ לא נזכר בפ' הזאת משום שתמיד חל ז' אדר יום פטירתו בפ' תצוה*ובספר עבודת ישראל כתב ג\"כ רמז לזה כי ברוב שנים מהקביעות חל ז' באדר שהוא יום הסתלקותו של אדון הנביאים בשבוע שקורין סדר תצוה דוק ותשכח. ואיידי דשייכי אהדדי מיתרמי אהדדי:
עוד כתב טעם. שלא מצינו שם הוי\"ה נכתב בפירוש בפ' מקץ ויגש ופ' ויחי עד הפסוק לישועתך קויתי ה'. כי בפ' מקץ ע\"י החלומות פרעה ופתרונו של שני הרעב נתגלגל הדבר וירדו אבותינו למצרים. ובפ' ויגש הוא תחילת היריד' שירד יעקב אבינו ע\"ה ובניו לכן נעלם שם הוי\"ה המורה על הרחמים וחסדים גדולים עד הפסוק הזה המורה על הגאול' העתיד' שניבא יעקב אבינו ע\"ה: עי' שפתי צדיקים ובעל הטורים פ' תצוה:" + ], + [ + "טעם. נכון הא דאסור לקרות לרבו בשמו ומאי כולי האי דאין לו חלק לעולם הבא לפי דקי\"ל ההוגה את השם באותיותיו אין לו חלק לעולם הבא. והנה קי\"ל מורא רבך כמורא שמים. וכמו ששמו של הקב\"ה אסור להגות ולדבר כן שמו של רבו אסור להזכיר*ועי' רש\"י סנהדרין (דף ק' ע\"א) דאיסור הזכרת שם רבו הוא כשאינו אומר מורי רבי פלוני רק אומר פלוני ע\"ש. ובספר שדי חמד מערכת כ' כלל ק\"ד כתב בשם ס' צפיחית בדבש שנסתפק שם שהי' מר אביו חולה אם מותר לו ללחוש עליו לחש לעין הרע הנהוג. וכן להתפלל עליו ולהזכיר שמו. והאריך קצת ומסיק דמותר להזכיר שם אביו בתואר כפי מה שהוא הענין. דאם הוא מתפלל לפני המקום ב\"ה יאמר רק אבי פ' (שלח רפואה לאבי פ' בן פלונית) ולא יאמר מורי רבי שאין גבהות לפני המקום ב\"ה. ואם הוא לחש שאינו בלשון תפלה למקום ב\"ה יזכיר שמו בתואר כמו שירצה אדוני אבי מורי רבי וכיוצא. ואם התלמיד יאמר השכבה לרבו לא יזכיר שמו בלי תואר רק יאמר מורי רבי סתם או מורי רבי פ' ע\"כ. וכן הוא בפירוש חיד\"א על הס\"ח סי' ת\"ת:
ובספר מעבר יבק אמרי נועם פכ\"ז כתב דממה שהובא במס' ב\"ב ממעשה דרבי בנאה דהוה מציין מערתא וחזא אליעזר עבד אברהם דקאי אבבא משם נרא' כי אשרי המשמש אדם גדול בעולם הזה שכן זוכה לשמשו בעוה\"ב וכמעשה דאותו תלמיד של רבי אליעזר שאמרו הניחו לו שאדם גדול שימש: ואף דכל שמותיו של הקב\"ה אנו מזכירין ומוציאין בפה היינו השמות שנקראים ע\"ש פעולתו כשפועל דין נקרא בשם אלהים וכשמשדד המערכות השמים נקרא בשם שדי וכן כולם משא\"כ שם הוי' הוא שם העצם שמו המיוחד אסור להזכירו.*כתב קיצור של\"ה מצאתי כתוב בשם גדול אחד ובשם ספר אומץ יוסף סימן שי\"א וז\"ל אע\"פ כשמזכיר את השם לבטל' עביר' הוא בידו. אם מזכירו דרך לימודו מצוה להזכירו בפי' אדנ\"י ולא לכנות לומר אדושי\"ם וכיוצא דאין דרך כבוד כלפי מעל' לכנות עכ\"ל. וכתב עוד שהאר\"י ז\"ל הזהיר שלא להזכיר מטטרו\"ן רק מט\"ט ושלא להזכיר סמא\"ל רק ס\"מ [הערת המדפיס: בספר נועם מגדים (יתרו) כתב בשם האריז\"ל שאמר לאחד קדיש שעבר היום על ושם אלהים אחרים לא הזכירו שפרט שם ס\"מ. כי ס\"מ ונוקי' הם אבות הטומא' ועיקר אלהים אחרים:] אבל אותן המלאכים שיש להם שמות כבני אדם כגון מיכאל גבריאל רפאל שרי לקוראן בשם ע\"ש. ועי' קונ\"א בהשמט' לסעי' תנ\"ד בד\"ה ועי':
וצריך ליזהר שלא להוציא מפיו איזה שם משמות הקדושים בהיסח הדעת בלא כוונת הלב ח\"ו ובספר מתוק מדבש כתב מעש' נורא שהי' בעיר דמשק יע\"א בזמן הרב ר' משה גאלאנטי ז\"ל הוא הי' איש צדיק וחסיד בתכלית והי' חכם בכל ז' חכמות אשר לא הי' כמוהו בדורו זולת גוי א' ישמעאלי הי' חכם בכל ז' חכמות שלם בכל וזאת היתה יתיר' להגוי מן החכם הרב האיש משה זללה\"ה שכל מי שהי' לו חולה הי' הולך אצל הגוי השי\"ך הנזכר והי' מתחנן לו שיתפלל על החול' והי' מתפלל השי\"ך בהתבודדות כחצי שעה והי' אומר זה חי וז\"מ ב\"מ להבדיל כר\"ח בן דוסא וכאשר הגיעו הדברים באזני הרב ז\"ל תמה מאוד על הדבר הזה וכה אמר אל לבו הזה הגוי יותר קדוש וטהור מפני שמתגלים אליו ספרי חיים וספרי מתים והלא עובד את ד' אני ועוסק בתורת ד' ובמצותיו כל היום ומדוע לא אהי' כמו הגוי השי\"ך הזה ולא תהא כהנת כפונדקית ועי\"ז גדל צערו של הרב מאד ויבקש אופן ללכת אל בית הגוי השי\"ך הנז' ולהיות מצוי אצלו וע\"י גלגול דברים אפשר יגלה לו השי\"ך באיזו סיבה זכה לכל הכבוד הזה:
ויקרא הרב את פרנס העיר ויצו עליו לאמר לך אצל השי\"ך הנז' וכה תאמר אליו רבן של ישראל שמע את שמעך הטוב ויש את רצונו לבא אצלך ולהקביל פניך אם תתן לו רשות כי הי' האיש ההוא גדול מעל כל השרים. וכל השרים הגדולים היו מרבים מתנות כדי לזכות לקבל פניו ובאים ומשתחוים אליו כדי לקבל ברכתו והוא לא הי' יוצא מפלטין שלו החוצ' ולא הי' מתראה להמון העם כלל וילך פרנס העיר אצל השי\"ך וידבר אליו את כל דברי הרב אשר דיבר ויאמר אליו השי\"ך גם אני שמעתי את שמע הרב שלכם כי איש חכם הוא וחפצי לראותו. וא\"כ לך אמור לו בא יבא לא יאחר וישוב הפרנס אצל הרב ויספר לו כל דברי השי\"ך ויקם הרב ז\"ל וילך שם. ויהי כראות השי\"ך פני הרב נשא חן בעיניו ויקבלהו בכבוד ובסבר פנים יפות ויושיבהו לפניו ושאל בשלומו ובתוך דבריהם שאל השי\"ך אל הרב ז\"ל ויאמר אני שמעתי עליך כי איש חכם אתה היש לך ידיע' בחכמ' פלונית. ויאמר אליו אדוני חנני אלהי\"ם. מעט מחכמ' הזאת והתחיל השי\"ך לנסות את הרב ויפתח הרב את פיו בחכמ' וירא השי\"ך כי הוא מלא וגדוש בזאת החכמ' והוא הי' חושב בדעתו כי אין כמוהו וכאשר ראה חכמת הרב קשר עמו אהב' רבה. וכה אמר אליו אחי ידידי דע לך כי שמחתני היום בחכמתך כי ע\"כ הנני מחלה פניך שאל נא תמנע מהלוך אלי לפחות פעם א' בשבוע כדי להשתעשע עמך בחכמתך וישלחהו בכבוד גדול וכאשר עבר ב' ימים לא הי' יכול לעמוד השי\"ך מרוב התשוק' וישלח אל הרב ב' אנשים עבדים וסוס לרכוב עליו למען יבא אליו בכבוד גדול. ויקם הרב וילך אל השי\"ך ויקבלהו בכבוד גדול ויחבק לו וינשק לו ויאמר אליו דע לך ידידי כי משעת פרידתך ממני נפשי עם נפשך נקשרה ולא יכולתי עוד להמתין ולהתאפק עד ששלחתי אחריך למען תבא אלי למען השקיט להבת התשוק' ובתוך הדברים שאל לו השי\"ך היש לך ידיע' בחכמ' פ' ויען הרב ויאמר חנני אלהי\"ם ויתן לי גם את זה והתחילו לישא וליתן באות' חכמ' וראה השי\"ך שגם בזה מלא וגדוש וישמח שמח' גדול' ויאמר אליו אם נא מצאתי חן בעיניך תבא אלי בכל ב' ימים:
וכן עשה הרב כי חפץ הוא בתכלית המבוקש והי' בא אצלו ב' פעמים בשבוע עד שראה השי\"ך שהרב הי' בקי בתכלית בכל הז' חכמות והשי\"ך הי' חסר ממנו הקדמ' בחכמ' הז' כי בלעדה לא יוכל להיות שלם בחכמ' הזאת וע\"ז שאל השי\"ך להרב היש לך ידיע' בחכמ' פ' ויאמר לו תלי\"ת שאני שלם בחכמ' הזאת אזי נפל השי\"ך לרגלי הרב ויאמר אליו אם נא מצאתי חן בעיניך למדני נא את החכמ' הזאת כי היא נעלמה ממני. אז אמר לו הרב אדוני אני כשלמדתי כל אלו החכמות ביוקר עמדו לי ולא למדתי אותם בחנם גם אני לא אלמד אותך בחנם אמר השי\"ך להרב נקבה שכרך עלי ואתן בכל אשר תשית עלי מאחר שאני שלם בכל החכמות ואם אני נותן כסף וזהב לרוב כדי להשיג זאת החכמ' ולא יחסר ממני דבר הלא מצער היא אז אמר לו הרב חליל' לי אם אמסור החכמ' הזאת במחיר כסף או זהב כ\"א בחכמ' אחרת שתלמדני אמר לו השי\"ך וכי נעלם דבר ממך הרי כל מה שאני יודע אתה בקי יותר ממני ומה החכמ' אשר אני יודע ואין אתה יודע אמר לו הרב יש בך חכמ' נפלא' והיא רחוק' ממני. אמר לו מה היא החכמ' הזאת. אמר לו מה שאתה מתפלל על החולים וספרי חיים וכו' לפניך הם גלוים זאת החכמ' הוא נעלמה ממני. אם אתה תודיעני סוד החכמ' הזאת גם אני אודיעך החכמ' אשר ממך נסתרה אז אמר לו השי\"ך הקשית לשאול ולא יתכן שאגלה הדבר הזה לשום נברא שבעולם. א\"ל הרב וגם אני אי אפשר שאגלה החכמ' הזאת אשר ממך נעלמה אם לא ע\"י חלופין חכמ' תחת חכמ'. א\"ל השי\"ך דע ידידי שאני מושבע מאבותי שלא אגלה הדבר הזה לשום אדם. א\"ל הרב וגם אני מושבע שלא ללמד החכמ' הזאת לשום נברא אבל אני אומר כיון שהוא לטובתי כדי ללמוד חכמ' אחרת מה שאין בי בודאי מותר לי ואין כאן שבוע' א\"כ גם אתה מותר לך מאחר שאין אתה מוכר החכמ' בדמים כ\"א בחכמ' אשר אתה צריך לה ובה תהי' מושלם בכל חכמ' אז אמר לו השי\"ך הן לו יהי כדברך אבל קשה ממך הדבר וירא אנכי שלא תוכל לעשות הדבר אשר צריך לדעת הסוד הגדול הזה כי כבד ממך ולא תוכל עשוהו אז אמר לו הרב הרי אני מוכן לקבל עלי את כל הדבר הקש' וכל אשר תאמר אלי אעשה אז אמר לו השי\"ך א\"כ שמע בקולי לאשר אני מצוה אותך עתה קום ולך לביתך והכן עצמך ביום הזה לעת ערב לקבל תענית ב' ימים רצופים והזהר בסעוד' שלא תאכל בשר ולא תשתה יין ואחר הסעוד' התקן עצמך לבית הטביל' והלבש אותך מחלצות ובשני ימים אלו שאתה מתענה צריך שתטבול בקר וערב ופשפש במעשיך כי אדם אין צדיק בארץ כו':
ויהי כאשר שמע הרב דברי השי\"ך נתלהב לבו ויאמר לו כן אעשה כאשר דברת ויאמר לו לך לשלום. וביום השלישי תבא אלי ואודיעך סוד הדבר הגדול הזה ויקם הרב וילך אל ביתו בלב נשבר ונדכה ויעש ככל אשר צוה עליו ירד וטבל ולבש בגדי לבן וכן עשה בשני ימים כאשר צוה והוא הוסיף שלא פסק תעניתו בליל הג' ויהי בבקר אחר גמר תפלתו הלך אצל השי\"ך וישא השי\"ך את עיניו וירא והנה הרב בא בלא כח ויחרד לקראתו ויאמר בא ברוך ד' שמצורת פניך ניכר שעשית ככל אשר צויתיך. א\"ל הרב ועדיין אני בתענית. א\"ל השי\"ך יפה עשית ויישר כחך מעתה בא עמי ואראה אותך הסוד הזה וילך אחריו אל חדר א' שמפתח חדר הזה לא הי' נמסר לשום נברא כ\"א בידו דוקא ויפתח השי\"ך את הפתח ויכנסו שניהם יחדיו ואת הדלת סגרו לבלתי יקרב איש זר עליהם ויצא מן החדר אל פרדס אחד נחמד למרא' ובאמצע' הגן בריכה מלאה מים חיים נמשכת ממימי אמנה ופרפר ובצד הבריכה ספסל א' ובו מוכנים ב' חליפות שמלות לבנות א' להרב וא' לעצמו ויאמר לו השי\"ך להרב הבה נרדה ונעש' טביל' טרם בואינו אל מקום המקודש וירדו שניהם אל תוך הבריכ' ויעשו טביל' ויחליפו שמלותיהם וילכו שניהם יחדיו אל ירכתי הפרדס והרב ז\"ל משתאה ומחריש לדעת מה יהי' אחרית דבר וישא הרב עיניו וירא בית א' מבונה בתכלית היופי ודלתותיו כסף מזוקק ומצוייר בכל מיני ציורים נאים אשר אין כמוהו בהיכלי מלך וכאשר קרב השי\"ך לפתוח דלת הבית אמר להרב הזהר להכנס בבית הזה במורא וברעד' וממני תראה וכן תעש' ויפתח הדלת וירא והנה בנין מפואר לאין תכלית ונגד פתח הבית היכל קטן בתכלית היופי ועל גבו פרוכת מרוקם באבנים טובות ומרגליות עד להפליא ויכנס השי\"ך אל הבית בחרד' גדול' וישתחו ארצה שבע פעמים נגד ההיכל:
ויחרד הרב חרד' גדול' עד מאד וחשב בדעתו שמא ח\"ו יש ע\"ז או צלם בתוך ההיכל ואיך אעשה כי השי\"ך הזהירו שישתחוה. וע\"כ עמעם עיניו הרב ואמר שויתי ה' לנגדי תמיד וישתחו לאפיו ארצה כאשר עשה השי\"ך ואימ' גדול' נפלה עליו ויאמר לו השי\"ך קרב אל ההיכל הזה ופתח אותו ושם תמצא מבוקשך וזה אמר לו בקול נמוך ולב נשבר מיד קרב הרב ופתח דלתי ההיכל והמה היו זהב מזוקק ואבנים טובות עליו וירא בתוך ההיכל לוח א' בתכלית היופי וכתוב בו צורת המנור' בציור נאה עד אין תכלית וכתוב למעל' שויתי ד' לנגדי תמיד ואותיות של שם הוי\"ה גדולות מאד והרב בראותו זה שמח שמח' גדול' בלבו שלא השתחוה לבטל' ופסע לאחוריו והשתחוה ויצא. ויצאו שניהם יחדיו ויאמר לו הרב אתה אמרת לי שם אמצא מבוקשי והנה לא נתגלה לי דבר זולת אשר ראיתי, א\"ל השי\"ך תדע אחי שאלו האותיות גדולות אשר ראית זה שמו של מי שאמר והי' העולם הוא הבורא הוא היוצר והי' חושב בדעתו השי\"ך שאין דבר זה נגלה לשום ברי'. ועוד אמר לו תדע אחי כי בבוא האדם לחלות פני שאתפלל על חול' שיש לו אני יורד וטובל ונכנס אל הבית הזה אשר ראית באימ' ובירא' ואני מתפלל שם לפני ההיכל. ואחר גמר התפל' אני פותח שער ההיכל. ואם אני רואה שאותיות השם הקדוש מאירים ומזהירים זרח רב אני יודע שהוא חי. ואם אני רואה ענן וערפל סביביו אני יודע שהוא מת. וראה חבתך אחי שגליתי לך מה שלא גליתי לשום בריה:
וחזר הרב לביתו והוריד כנחל דמעה וכה אמר אוי לנו מיום הדין ומה הגוי הזה ע\"י שידע שזה שמו של הקב\"ה כמה כבוד גדול עשה לו וכמה מורא ופחד עלה על ראשו בשע' שנכנס לשם ועי\"ז זכה לכל הכבוד הזה ואנן מה נענה ומה נאמר שיותר מזה הי' ראוי לנו לעשות ובפרט בהיותנו מזכירים שם ד' ללבוש חרדה. ע\"כ המעש' הנורא. ומעת' עין רואה ואוזן שומעת תוקף מעש' הנורא הזה כל עצמותיו יאחזמו רעד וחלחל' כי בעוה\"ר בזכרנו את שם ד' כמוציא דברים בטלים ואין אנו מרגישים כלל ובפרט בשעת התפל' שכמה צריך שיזדעזע את עצמו בזוכרו שם ד' מאחר כי עומד ומבקש מאתו ית' על המחי' ועל הכלכל' על הסליח' ועל המחיל' על הרפוא' ועל הגאול' ובאיזה פנים יעמוד לשאול כמה שאלות בזו אחר זו. ומה שראוי לעשות אינו עושה ואינו נזהר שלא להוציא שם שמים לבטל' במה יכפר עונו אשר בא להכעיס את בוראו ולהקניט את יוצרו מה לך נרדם עד מתי לא תסור מסך מבין עיניך לראות באור החיים ע\"ש: וה\"ה שם רבו אסור להזכירו כשם שבהזכיר השם הגדול באותיותיו אין לו חלק לעוה\"ב ה\"ה הקורא לרבו בשמו דאין לו חלק לעוה\"ב כיון דהשוו מורא רבו למורא שמים. (סמיכות חכמים). ואין התלמיד רשאי לעמוד מפני רבו אלא שחרית וערבית כדי שלא תהא כבודו מרובה משל שמים. שבלי הלקט הלכה מ\"ג. ועי' ש\"ך סימן רמ\"ב ס\"ק ל\"ז די\"א כיון שהשוה מוראו למורא שמים חייב לעמוד אפי' מאה פעמים ביום דאטו אם מקבל פני שכינה כמה פעמי' ביום אינו חייב לעמוד ע\"ש:", + "מורי רבי וכיוצא. כלל יחוסי החכמים ארז\"ל גדול מרב רבי. גדול מרבי רבן. גדול מרבן שמו. כמו שמעון הצדיק שמעי' ואבטליון שנקראו כן מרוב מעלתם כדרך הנביאים שאין מכנין אותן. של\"ה:" + ], + [ + "טעם למנהג שנמנעים מלימוד בליל שחל תקופת טבת. לפי שבימים הראשונים היו צוררי היהודי' אורבים עליהם ומכים אותם בלילה ההיא אנה שמצאו אותם בחוץ או ברחוב מכות אכזריות ולפעמים עד שמתו תחת ידם שההמון חשבו זאת למצוה. ולכן גזרו גדולי הדור על המלמדים ועל התלמידי' ועל בני הישיבות שיתכבדו וישבו בבתיהם בלילה הזה ולא ישוטטו בחוצות. ליקוטי הפרדס:" + ], + [ + "עוד טעם. שנמנעים מלימוד בליל שחל תקופת טבת. מפני שבלילה הזה נהרג ושמו הי' יש\"ו שהוא קליפת עורב ונרמז שמו בתורה \"ונוקב \"שם \"יה ר\"ת יש\"ו וכשתצטרף חשבון יש\"ו לחשבון קליפתו ער\"ב בגימט' ש\"ר פ\"ח שכתבו הקדמונים שהוא שם הכלבים (בסוד הפח נשבר ואנחנו נמלטנו). (עי' ילקוט ראובני פ' בראשית) ושמענו ממגידי אמת שאירע מעשיות כמה פעמים בליל נטילתו ועוקרתו מן העולם שלמדו בליל זה ובא כלב לבתיהם ומנהג ישראל תורה היא. רגל ישרה מהרב הצדיק הקדוש מדינוב זצוק\"ל.", + "ומנהג ישראל תורה הוא. כתב לי ידי\"נ הרב הה\"ג מו\"ה צבי יחזקאל שליט\"א אבד\"ק פלונסק שמעתי מרב גדול ישיש שהי' פ\"א בימי החורף על ש\"ק אצל אדמו\"ר הגה\"ק בעל חידושי הרי\"ם מגור. ואז הי' העת שנוהגין בכל תפוצות ישראל שאין לומדים בליל שחל תקופת טבת. ובאכלו סעודת ליל שבת קודש עם קהל החסידים הסמוכים לשלחנו הטהור לא אמר אז דברי תורה לפני העם כדרכו בכל ש\"ק רק סיפור כי פ\"א שאל כומר א' את הגה\"ק רשכבה\"ג הרבי ר' יונתן אייבשיץ ז\"ל. הלא יש לכם היהודים עת שאינכם לומדים תורה. וחכמים כתבו כי העולם עומד על התורה וא\"כ על מה העולם עומד בשעות הללו. והשיב לו הרבי ר' יהונתן ז\"ל כי מנהג ישראל תורה. וזאת בעצמו שאין לומדים אז הוא תורה. ועל זה יש קיום העולם:" + ], + [ + "טעם. שנוהגים השוחטים ליקח הרגלים מן האווזות בטבת ושבט. משום שקבלה הוא שיש שעה אחת באותן חדשים אם שוחט בו אווז ימות השוחט אם לא יאכל ממנה. רמ\"א יו\"ד סי' י\"א סעיף ד' ועי' ש\"ך שם ס\"ק ז'. ועי' בכרו\"פ שכתב וז\"ל שכל זה הי' בימי רי\"ח כי אז רבו המכשפי' באווזות אבל בזמנינו אין להקפיד בכך והוא מגדר דרכי האמורי ודי שאין למחות בידי הנוהגים כך אבל אין להקפיד ע\"ז ותמים תהי' וגו' עכ\"ל: " + ], + [ + "טעם. שכאשר האיש הישראלי יהי' לו איזהו ספק ומקום עיון בהלכה בתורה או באיזהו שכל מושכל אשר יעיין בתורה הנה בטבעו הוא אשר יושיט ידו אל זקנו ויכלכלהו ויניעהו מצד אל צד. משום דהנה כל מפתחות התורה הוא בי\"ג מדות שהתורה נדרשת בהן. והנה כאשר האדם יסתפק באיזה דבר מעניני התורה הוא מחמת שלא נודע מאין נלמד הדבר הזה בתורה. ומאיזהו מדה הוא נדרש משא\"כ לכשיתודע לו מאיזה מדה הוא נדרש ידע הכל והנה כתיב י\"י צל\"ך. ודרשו חז\"ל מה הצל הזה אם אתה שוחק הוא שוחק וכו' שהצל עושה תנועת האדם כך כביכול י\"י צלך כפי הפעולה שאתה עושה כן תתעורר למעלה וע\"כ הטבע בישראל בעת אשר יעיין האיש הישראלי באיזה מושכל ויסתפק לו הענין הנה יניע הזקן בעת עיונו י\"ג ת\"ד ועי\"ז יתעוררו אל האדם הי\"ג מדות שהתורה נדרשת בהן ויתודע לו מאין מקום מוצא הלימוד הזה בתורה. (והיה ברכה). מהרב הצדיק הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל:", + "והנה לפי\"ז תבין תמיהת ראב\"ע הרי אני כבן שבעים שנה שהלבינו שערותיו שערות הזקן. דקשה מה היא תמיהתו בשלמא אם הי' זקן ממש יתכן שפיר הרי אני זקן באתי בימים ועכ\"ז לא זכיתי וכו' משא\"כ כשהוא בחור אין כאן תמי' רק דמזה נראה שהפליג בלימוד התורה י\"ג מדות שהתורה נדרשת בהן לידע מוצא כל דבר מן התורה. ומזה נתעוררו י\"ג מדות של רחמים ת\"ד קדישא עד שנעשה אצלו כביכול דוגמא עליונה שהלבינו שערותיו ואעפ\"כ לא זכיתי שתאמר יצ\"מ וכו'. שם:" + ], + [ + "טעם שגנז חזקיה מלך יהודא ספר הרפואות. כדי שיבטח החולה באלקים יתעלה ולא ברפואות. ארחות צדיקים:" + ], + [ + "טעם. שנחשדו עמי הארץ במעשר דוקא. משום דקי\"ל הנותן מעשר זוכה לתורה שנאמר למען תלמד סמוך לעשר תעשר. א\"כ כשהוא ע\"ה ע\"ה לא נתן מעשר דאל\"כ לא הי' ע\"ה. תוי\"י (ראה) בשם הגאון מו\"ה נפתלי בספרו סמיכות חכמים:" + ], + [ + "טעם. שהנשים פטורות מתלמוד תורה. כי חוה פגמה בקול היוצא מהקנה. והקנה פגום. ואין לדבר דברי תורה בקנה פגום.*וזהו הטעם. שהנשים דברניות הן. כי הם פגמו הקול וסירכייהו נקטו לדבר דברים בטילים ואיסורים. שם: וכן כתב בירושלמי פ\"ג דסוטה אמר ר' אליעזר ישרפו ד\"ת ואל ימסרו לנשים. דבש לפי מערכת ש' אות ו':" + ], + [ + "טעם. שאין טהרה אלא במים. כי הרוח. כמ\"ש ואת רוח הטומאה אעביר מן הארץ. ורוח אין בטבעו לכנס אל המים וכשנכנס אל המים נשלף ממנו מעט מעט. ולכן אמרו חז\"ל צריך שיהא כל גופו במים ואם ישאר אפי' ראש שער א' מגופו לא נטהר כי שם נאחזת הטומאה וחוזרות לשרות בגופו*והגאון הקדוש בעל חת\"ס צוה במקומו להממונות על המקו' שאם תבא אשה בעלת שער לטביל' שתתן על ראשה סבכה (נעצהויב) אשר צוה לעשות שלא יהי' בה חציצה והסבכה הלז היתה מונחת תמיד בבית הטביל' ולא היו מניחין לטבול בעלת שער זולת עם סבכה הלז להגן בעד איסור כרת עכ\"פ מה דאפשר:
והספרים כתבו שתהי' הטביל' ג\"פ. ובס' המנהיג כתב טעם לדבר. שמא לא תטבול יפה בראשונ'. או משום דכל דברי חז\"ל משולשים בקצירות העומר מגל זה. מגל זה. מגל זה:
בספר חסידים סימן שצ\"ד כתב דרגילות לטבול ג\"פ במים דכתיב בקרא וזרקתי עליכם וגו' ג\"פ לשuן טהר'. טהורים. וטהרתם. אטהר אתכם. וכן בפסוק וטהרו וקדשו וגו' בענין יוה\"כ נאמר ג\"פ לשון טהרה רמז שגם בעיו\"כ יטבול ג\"פ ע\"ש:
ובספר זרע קודש (לפסח) כתב שהענין טהרת המקוה במים. שהוא כתינוק הנעלם בחיק אמו ואח\"כ נולד ברי' חדשה ומוציא ראשו מתחל' כן מוציא אח\"כ ראשו מהמים ונולד ברי' חדש' בטהר'. ולכן \"לב \"טהור \"ברא ר\"ת טבל ורוח חדש שנולד ברי' חדשה. ועי\"ז ממשיך ע\"ע טובות העליונים שיכולין עתה להשפיע עליו ע\"י שנעש' ברי' חדש' בטהר':
ואומרים בשם קדוש אחד מאמר צחוקי אינני יודע משום כוונ' בטביל' כ\"א הזה שאני פושט ולובש והבן. ועי' טעמי המנהגים ח\"א סעי' רמ\"ט בהשמט' וקונ\"א שם. וע\"ד הסוד המים רומזים לחסד כי יש סוד טהרה מהפגם כמ\"ש בחסד ואמת יכופר עון כי מימי חסד נשפעים הם. חסד לאברהם:" + ], + [ + "טעם. שאנו מתחילין למנות התקופות והמזלות לענין קידוש החמה מתקופת ניסן ולא מתשרי. לפי שלענין תקופות נפסק ההלכה על דעת רבי יהושע שבניסן נברא העולם. עי' תוס' ר\"ה בד\"ה ותקופות כר\"א. ועי' מזה בספר יערות דבש להגאון ר' יונתן מפראג ז\"ל:" + ], + [ + "טעם. שכתבו האחרונים בענין לחלל את השבת בשביל חולה שיש בו סכנה שנהגו עכשיו ע\"י עכו\"ם דוקא. אעפ\"י שכתב בש\"ע סי' שכ\"ח סעי' י\"ב וט\"ז שם סק\"ה שמצוה בגדולי ישראל. מפני שנתמעטו הלבבות ולא שכיחי כ\"כ גדולי ישראל ויכול להיות חילול שבת שלא במקום פיקוח נפש ע\"כ החמירו ליזהר כל מה דאפשר*ועפ\"י הסוד כי הנה עביר' לשמה בזה מעלה ניצוצות ממקום עמקי הקליפות ביותר וכל זה הוא בגדולי ישראל שיש להם בחי' מוחין דגדלות יש להם הכח לכנס לזה ולהעלות משם והן שהעושה הוא מגדולי ישראל או בשביל גדולי ישראל. משא\"כ במי שאין לו מוחין דגדלות הגם לכשאין עכו\"ם מותר מסתמא בשביל פ\"נ שמן השמים זכוהו לכך ויסיעוהו מן השמים עכ\"פ אין מצוה שיהי' ישראל כי אולי לא יוכל להעלות אם יכנס לשם. שם.
ועי' בספר ארחות חיים סימן שי\"ח אות ו' בשם שד\"ח דאם בישל עכו\"ם בשביל חולה בשבת דנכון להחמיר להכשיר הכלים: משא\"כ מי שיודע בעצמו שהוא מגדולי ישראל גם עכשיו הדין כן*בספר קישוטי כלה בסופו פי' המדרש פליאה אמרי נא אחותי את. מכאן שמכבין נר לחולה בשבת. לפי שקש' מפני מה הי' ירא אברהם שלא יהרגוהו שהם מצווים על אשת איש הלא הם מצווים על שפיכות דמים וצ\"ל דהוא סבר דטוב להם שיהרגו אותו ויתחייבו פעם אחת. משלא יהרגו אותו ויתחייבו על כל ביאה. ובמס' שבת פריך בגמרא יטלטל הנר מן החולה ולא יכבה. טלטול דרבנן וכיבוי דאורייתא. ומשני גבי טילטול חייב על כל פסיעה אבל גבי כיבוי חייב פעם אחת. . שארית ישראל. וכתב שכן עשה מורו הקדוש מטשארנאביל זצוק\"ל וכן שמע בשם הרב הקדוש מלאדי זללה\"ה שעשה כן:" + ], + [ + "טעם. שאמרו חז\"ל נכרי ששבת חייב מיתה. משום דשבת הוי זיווג לישראל כמ\"ש חז\"ל במס' סנהדרין דף נ\"ח. ולכך כמו דאסור לקדש בלא שידוכין תחלה ורב מנגיד אמאן דמקדש וכו' ה\"נ המילה הוי השידוכין ושבת הקידושין ולכך אם שומר שבת קודם המילה הוי כמקדש בלא שידוכין ולכך חייב מיתה. הרב בעל מעשי ה' במעשי בראשית פי\"ג:" + ], + [ + "עוד טעם. שאמרו חז\"ל נכרי ששבת חייב מיתה. כי השבת היא בת זוג לישראל כמו שאמרו כנסת ישראל יהיה בן זוגך. ולכן העכו\"ם ששבת חייב. שהוא כבא על אשת רעהו שהשבת היא בת זוג לישראל.*ובזה ניחא מה שהקשו המפרשים אם היו האבות כדין בן נח איך שמרו את השבת. משום דקודם מתן תור' עוד היתה שבת פנוי' קודם שלקחו כנסת ישראל לאשה. ושפיר שמרו האבות את השבת כי עוד לא גזרו על הפנוי'. ראיתי באיזה ספר: קרבן שבת:" + ], + [ + "עוד טעם. כי השי\"ת קידש את השבת מבראשית ובו שבת הוא ית\"ש מכל מלאכתו וא\"כ נקרא שב\"ת שרביטו של מלך ואסור להשתמש בשרביטו של מלך והמשתמש חייב מיתה. ע\"כ גוי ששבת חייב מיתה. משא\"כ ישראל ניתן להם השב\"ת לאות ולעדות שהם בני\"ם ויכולין שפיר להשתמש בשרביט אביהם. בני יששכר מאמר ט' אות ו':" + ], + [ + "טעם. שהראשון אומר שלום עליכם וחבירו משיבו עליכם השלום*בספר כרם שלמה סימן ק\"י כתב בשם שו\"ת נחלת שבעה סימן ע\"ד דהבא מן הדרך תוך הפרסה אין נותנים לו שלום. דאין זה בא מן הדרך דהא אינו אומר תפלת הדרך. ועי' מחצית השקל שם ס\"ק י\"ד. ועיין פתחי תשוב' סי' שע\"ה סק\"ד בשם ספר חמודי דניאל כ\"י דפרסה היינו שמונ' אלף אמה:
ובענין תפלת הדרך הרמב\"ם ז\"ל לא הזכיר תפלת הדרך אלא שכתב פ\"י מהלכות ברכות שכשיצא מן העיר בשלום יאמר מודה אני לפניך ה' אלהי שהוצאתני מכרך זה לשלום וכשם שהוצאתני לשלום כך תוליכני לשלום ותצעידני לשלום ותסמיכני לשלום ותצילני מכף אויב ואורב בדרך. ותמה הב\"י סימן ק\"י ע\"ז למה לא הזכיר בה חתימה וגם למה לא כתב דמצלי לה משאחז בדרך עד פרסה. ותירץ הפר\"ח שם דדעת הרמב\"ם היא דההיא תפילת הדרך דמייתינן בפ' תפלת השחר דף כ\"ט ע\"ב דמסיים בה בא\"י שומע תפלה היא במקום סכנה דכולא סוגיא דהתם בהכי אזלה. וסיים שם ולענין הלכ' נ\"ל עיקר כדברי הרמב\"ם דספק ברכות להקל ע\"ש. וצריך לומר תפלת הדרך אפי' כשיושבין בספינ' או בעגלה. יוסף אומץ סימן תנ\"ז: . כי הנה איתא בגמ' איש כי ידור נדר. יאמר נדר לה' או קרבן לה' ולא יאמר לה' נדר*ובספר קדושת לוי (בשלח) כתב מה שאמר משה ה' ימלוך לעולם כו' ודוד אמר ימלוך ה'. ע\"ד שאמרו חז\"ל דאסור לאדם לומר לד' חטאת רק חטאת לד'. מטעם דשמא ימות ונמצא דהוציא ש\"ש לבטל'. ע\"כ גבי שירה פסקה זוהמתן והיו בני חורין. חירות ממה\"מ. ולכך הקדים השם. אבל אח\"כ בחטא העגל דחזרה. אז אסור להקדים השם ולפיכך אמר דוד ימלוך ה':
ובספר נחלת יעקב (וירא) כתב בשם הישיש המופלג מהר\"ח בעהמ\"ח סם חיים על פסוק ויאמר מנוח אל מלאך ה' נעצרה נא אותך ונעשה לפניך גדי עיזים ויאמר מלאך ד' אל מנוח אם תעצרני לא אוכל בלחמך ואם תעשה עולה לד' תעלנה כי לא ידע מנוח כי מלאך ה' הוא. מה שאומר הפסוק כי לא ידע בסוף אחר דברי המלאך. ולא אומר בדבר מנוח. הוא עפ\"י שאמרינן בגמר' אל יאמר אדם לד' עולה אלא עולה לד' כי פן ימות ח\"ו אחר שיוצא מפיו תיבה ראשונ' ויהי' שם שמים לבטלה. אמנם זה אצל אדם. אבל מלאך יוכל להקדים השם וכאן שאמר המלאך עולה לד' כלשון בני אדם ע\"כ אומר הפסוק שהמלאך אמר כך כדי שלא ידע מנוח שמלאך הוא ואלו הקדים השם בזה הי' יודע שמלאך היא: [הערת המדפיס: ובספר תוי\"י (בא) כתב שמעתי בשם הישיש המנוח הרב מ' אפרים מ\"מ דק\"ק בראד ביאר ש\"ס מנוח עם הארץ הי' שהלך אחר אשתו ע\"פ משל פלוני מק\"ק קראקא יהי' כאן הקושיא. ופלוני השני יהי' כאן התירוץ. והוא כי הי' איש א' בקראקא שנתעשר ונעשה אחד מטובי העיר ופעם א' נתאספו וישבו עד חשכת ליל' וכשיצאו ללכת לבתיהם הלך המשרת ונר בידו לפניו להאיר לו והרע בעיניו ואמר לו מי אתה שתלך לפני ודיבר לו קשות עד הכאה. ובאמת הליכתו לפניו להאיר לו הוא לטובתו. וה\"נ הוצרך לילך אחריה להראות לו מקום המלאך ומנלן דמנוח ע\"ה הי'. ותירץ ע\"ז ע\"פ משל שהי' פ' קירזנער בק' פלוני שהי' עסקו עם ערלים הידועים ונכרים לו ומשם הי' פרנסתו שהלך בשוק ופגע בהן ולקחו אצלו יותר מאצל אחרים. פ\"א שמע מחכם א' שדרש ענין בטחון וסמך על זה ולא רצה לצאת מפתח ביתו וכו' עד שהוכרחו לבוא אצלו. וה\"נ מאחר שנשתלח המלאך להודיע משפט הנער חזקה שליח יעשה שליחתו גם אם ישב בבית מוכרח לבוא אצלו ולמה הלך אחר אשתו אלא ש\"מ כדרשת חז\"ל שהיה מנוח ע\"ה:].
ובספר ישמח משה (ויקרא) כתב שאלוני אבי נ\"י על הא דאמרינן דיאמר חטאת לד'. ולא לד' חטאת. משום שמא ימות. א\"כ איך נפתח בתפלה ה' אלקי ישראל. והשבתי לו דבאמת אין החשש משום הזכרת ש\"ש לבטלה דהא כיון דמזכיר אדעתא דברכה או תפילה אין כאן הזכרה לבטלה. רק דעיקר החשש דאם אינו אומר חטאת י\"ל דהוי לד' כמו חירוף וגידוף לא ה' ח\"ו. כמו לחולין ויסברו דגידף ה' ומת. ועי' קונטרוס אחרון לט\"ה בהשמט' לסעיף תרצ\"ז: או קרבן כי שמא כשיאמר תיבת לה' ימות חלילה ונמצא מוציא שם שמים לבטלה וכן גם עתה בשעת שאילת שלום כי הנה שלום הוא שמא דקוב\"ה כמש\"ה ויקרא לו ה' שלום נמצא המשיב אסור לו להשיב ולומר שלום עליכם כי שמא ח\"ו כשיאמר תיבת שלום לא יספיק לומר תיבת עליכם אמנם השואל שפיר קאמר כי איתא בגמ' דברכות המקדים שלום לחבירו מוסיפין לו חיים ושלום נמצא השואל הוא המקדים שלום ובטוח הוא שלא ימות וע\"כ מותר לו לומר שלום עליכם. גאולת ישראל:", + "(שם סעי' ל\"ב בהשמטה)
ימלוך ה'. ובספר עונג חיים לשבת פי' בשם גדול אחד נעשה ונשמע אמרו כאחד ופתחו וענו ה' אחד*ובשם הרב הצדיק הקדוש מהר\"ש מבעלז זצוק\"ל שפי' ע\"פ דברי חז\"ל. הובא ברש\"י פ' יתרו דכל עשרת הדברות אמר הקב\"ה בדבור א' וחזר ופירש כל דבור ודבור בפני עצמו חוץ מאנכי ולא יהי' לך שנאמרו בדבור א' ולא חזר ופי' כל א' בפ\"ע. ועוד כ' רש\"י שם בשם חז\"ל לפרש מ\"ש שם וידבר אלקים את כל הדברים האלה לאמר דעל כל דבור היו עונין ישראל על הן הן ועל לאו לאו. וקשה הלא אנכי ולא יהי' לך נאמרו בדבור אחר ואיך יכלו לענות הן או לאו. לכן פתחו וענו ה' אחד דבמלות האלה הסכימו על שני הדברות אנכי. ולא יהי' לך: עפ\"י מה דמבואר בגמ' (נדרים י') לא יאמר אדם לה' קרבן רק קרבן לה' דשמא לא יגמור דבריו ומפיק שם שמים לבטלה. וקשה למה פתחו וענו ה' אחד אך י\"ל הטעם דאין לומר לה' קרבן משום דיש לחוש למיתה. ומבואר בגמ' (שבת פ\"ח) בשעה שהקדימו ישראל נעשה לנשמע נעשו כמלאכים. ופי' המהרש\"א שם שנעשו ישראל רוחני כמלאכים שאין בהם מיתה. וא\"כ שפיר יכלו לומר ה' אחד. ובזה יתבארו דברי הפייטן נעשה ונשמע אמרו כאחד לכן פתחו וענו ה' אחד: " + ], + [ + "עוד טעם. המנהג בנתינת שלום לומר שלום עליכם. והמשיב אומר עליכם שלום. משום דאמרו ז\"ל גזילות העני בבתיכם היינו במה שאינו משיבו שלום ואם יהי' התשובה כעין השאלה יש מקום לחשוד שהמשיב הוא השואל וחבירו אינו משיבו. לזה עשו סימן בדבר לידע מי השואל ומי המשיב. ראיתי באיזה ספר:*ועפי\"ז יתפרש מאמר ר\"י בן קיסמא פ\"א הייתי מהלך בדרך ופגע בי אדם אחד. והנה לשון אחד אינו מובן. וגם לענין מה סיפר לו שנתן לו שלום והחזיר. אך לפי הנ\"ל ניחא דדייק ופגע בי אדם א' דלא הי' שום אדם בשדה שיהי' חשש הנ\"ל ע\"כ נתן לי שלום והחזרתי לו שלום. ר\"ל שאמרתי לו בחזרה ג\"כ שלום עליכם כדרך שאמר הוא לי. שם:
ובספר תו יהושע בהלכות דרך ארץ כתב בשם הג\"ה דרבינו עובדי' הנביא ובשם שו\"ת נחלת שבעה סימן ע\"ד דצריך ליתן שלום ביד דוקא ע\"ש. וכן מוכח מדאמר ר\"י בן קיסמא שנתן לו שלום. ולא אמר שאמר לו שלום ע\"כ. ולדעתי הרמז כי ביד האדם ט\"ו פרקים כמנין ט\"ו תיבות שבפסוקי יברכך ה' וישמרך וגו'. כלומר יחולו עליך הברכות שבג' פסוקים אלו שהם ט\"ו כמנין איברי היד:
ועי' שערי תשובה א\"ח סימן קנ\"ו סק\"א בשם מהר\"י צמח הרב זללה\"ה כשהי' הולך בדרך ונותנים לו שלום הי' מסתכל שאם הי' במקום טהור ונקי הי' משיב עליכם שלום. ואם הי' מקום מטונף הי' משיב ברכ' טוב':
ועי' מ\"א סימן פ\"ד סק\"ב ובאה\"ט שם דאם שאל לו אדם דבר הלכ' במרחץ אסור לומר לו אין משיבין במרחץ. ובבית האמצעי שרי לומר כך. הרוצה לשתות בבית המרחץ יברך בחוץ ע\"מ לשתות בפנים. ע\"ש. ועיין טעמי המנהגים ח\"א סעיף ר\"א בהשמט':
ובספר ארחות חיים סימן פ\"ד אות ד' כתב בשם ספר תולדות אדם ח\"ב דף כ' שהגאון ר\"ז לא רצה לקבל במרחץ משרת ששמו שלום. ועי' פ\"ח סימן פ\"ד שכתב על מה שכתב הב\"ח שבלשון לע\"ז מותר לקרות איש שם ששמו שלום. ולא נהירא דכיון דשלום הוא שמו של הקב\"ה. ודברים של קודש אסור לאומרן בלשון חול פשיטא דאסור:
ועי' בספר דברי שאול ח\"א ערכין דף ל'ב בשם הר\"י מברונא ז\"ל דלכך יש לקרות אלי' גדלי' כדי שיהא רק שתי אותיות מהשם דאם הם מלאים יש שלש אותיות מהשם:
ובספר שדי חמד מערכת האלף דף מ' כתב בשם גאון א' דאסור ליתן יד לאנשים המתירים. לעצמם לישב בגילוי ראש ולומר להם שלום כי גם הם ישובו שלום ואסור להזכיר בראש מגולה רק במקים צורך גדול יש להתיר למען השלום:
ובספר מגלה עמוקות פ' קדושים כתב בשם סודי רזי כל שיש לו בלורית וכל שמגלח זקנו ולובש בגדי גוים אסור לקרותו לס\"ת שנאמר ולרשע אמר אלהים מה לך לספר חקי ועם מנאפים חלקך אעפ\"י שאינו נואף: ", + "איברי היד. ובספר דברים נחמדים (משלי) כתב וז\"ל קבלה בידינו ההולך בדרך יעסוק בתורה משום שהשכינה הנקראת שלום מתחברת עמו בדרך וביעקב כתיב ויבא יעקב שלם. ולכן מי שבא מן הדרך מחוייבים ליתן לו שלום ביד תקיפה ובשפה חריפה. ולא בשפה רפה. אבל מי שלא נותן שלום בידו למי שבא מן הדרך יצא כרוז ברקיע פלוני הרע הזה יצא מנכסיו וצדיקים ירשוהו. ע\"ז נאמר יד ליד לא ינקה. כלומר כשלא נותן יד ליד ר\"ל שלו' ינקה מנכסיו האי רשע רע וצדיקים ירשוהו:", + "ועי' ברכות דף כ\"ז ע\"ב דהנותן שלום לרבו והמחזיר שלום לרבו גורם לשכינה שתסתלק מישראל. היינו כשאר בני אדם שלום עליך ולא אמר לו שלום אליך רבי ע\"ש. ובסידור יעב\"ץ למו\"ש כתב שצ\"ל באימה בכפיפת ראש בכבוד. שלום עליך רבי ומורי ושבוע טוב:", + "פשיטא דאסור. ובספר ארחות חיים סי' פ\"ד כתב בשם ספר יפה ללב שהביא בשם קדוש אחד שהיה נזהר בשם יהודא וקרא שם בבית המרחץ הפנימי ליהודא בלשון לע\"ז דהיינו ליאון:", + "אעפ\"י שאינו נואף. ובשו\"ת מהרש\"ם ח\"ב כ' בשם תשו' מהר\"ם שיק יו\"ד סי' י\"ט דגם בלא נתברר שום רשעות רק מה שעוברים בכל יום בכמה לאוין במלבושיהם ותהלוכותיהם נידונים כרשעים:", + "ובשו\"ת מהר\"י מברונ\"א סי' ר' כתב האי מאן דעבר אדרבנן כגון בעירובין וכה\"ג קרי ליה משומד. וכן כתב רש\"י ריש פ' הדר:" + ], + [ + "טעם. איסור שעטנז. שלא לערב צמ\"ר הוא ממנחת הבל עם פשת\"ן הוא קרבן קין.*עי' פתחי תשובה סימן ש' שכתב בשם ספר נשמת אדם דנייר שלכו הנעשה מבלויי סחבות של צמר ושל פשתן. בנייר פשוט שקורין ביבולע אפי' אם לא יחבר עם צמר רק להניחו בבגד משי אסור מדרבנן שהוא בעצמו שעטנז שהרבה פעמים נמצא בהם חוטי פשתן שלימים וגם מצמר. ונייר עב בעצמו אינו שעטנז רק אסור לחברו עם צמר ולכן כל י\"ש יזהר בזה. וא\"כ הקאפעלושין שמדבקים בו נייר לבן ראוי לכל י\"ש להסירו ע\"כ. ובשם תשובת באר עשק סימן י\"ב כתב דמותר לחבר ניירות הגסות תוך מלבושי צמר ולית בהו חשש כלאים ע\"ש:
ועי' פני זקן להרב הצדיק הקדוש מקאמארנא זצוק\"ל כלאים פ\"ט מ\"ט דנייר ביבילע איך בו חשש שהוא מעורב מהרבה צמר גפן וקנביס עד שהצמר והפשתן שבו אבדו צורתן לגמרי ובטלו. נייר טוב הנעשה מפשתן אין בו חשש שאבד צורתו לגמרי ונעתק לצורה אחרת ומותר לחברי עם הצמר ובעל נפש יזהר:
עוד שם האקנאפיס והשטילין והאקארטיס הרכים ונכפפין מותר לישב עליהם כשהוא לבוש בבגדיו מכוסה אפי' הידים אבל אסור לישכב עליהם ובפרט על הקארטיס דהא פניו בהכרח מגולה וכן צווארו וגזרינן שמא תכרוך נימא על בשרו ועל הקשין שאינם נכפפין מותר לישן בהפסק מצע כשיר' ובעל נפש יזהר מכל זה וינוחו לו מאה ברכות אבל בגד או מצע שראוי להתעטף אפי' מונח תחת אלף בגדים גסים והוא לבוש בבגדים הכל אסור דגזרינן אטו העלאה:
ועי' פנים מאירות חלק שני סימן קי\"ב דמתיר בעגלות שקורין (קאלעססען) שתפורים בשעטנז דאין זה דרך לבישה ע\"ש. ובספר התשב\"ץ סי' שע\"ג כ' דאסור להניח לתפור בגדיו בבית הגוי אם לא שהישראל יושב אצלו דחיישינן שמא יתפור בפשתן. ועי' זכור לאברהם בשם תשובת בית יהודא דאסור ללבוש כלאים אפי' לקטן בן יומו:
ועי' ארחות חיים סימן נ\"ג בשם חת\"ס חאו\"ח סימן ט\"ו ט\"ז דראוי ונכון שילבש הש\"ץ בגד פשתן או של משי ואשרי הנזהר וקדוש יאמר לו. ועי' בשו\"ת השיב משה שכתב שראוי ונכון שלא להתפלל בבגדי צמר כי המלבושים הנ\"ל גורמים קיטרוג גדול ח\"ו ואל יתבייש מפני בנ\"א המלעיגים עליו כי הלצים אם ילעיגו פ\"א אבל אח\"כ יבושו ויסתמו את פיהם אם כוונתו לש\"ש ע\"ש. ואם נכון לילך בבגדי צמר משום חשש שעטנז עי' בשו\"ת מהר\"ח כהן ראפפארט חיו\"ד סימן כ\"ח. ועי' פני זקן כלאים פ\"ט מ\"ט דהזהיר בכלאים יאריך ימים בעוה\"ז ובעוה\"ב: ולא יבא עוד בגילגול וינוח בשלום על משכבו באור החיים ובנים צדיקים חיים בעולם הזה. לכל טוב:
ובספר כתב יושר מבעהמ\"ח ספר תורת האדם כתב מעשה הי' באיש אחד אחר מותו שרצו בב\"ד של מעל' לדונו בדין הגילגול שהוא קשה מאד לנשמ' יותר מדין הגיהנם. ובחר לעצמו דין הגיהנם ואמרו בב\"ד של מעל' אם הי' נזהר כל ימיו מספק שעטנז הדין עמו וכן הי': מדרש תנחומא: ", + "לקטן בן יומו. ובשו\"ת פני יהושע ח\"א סי' ח' כתב נשאלתי אם לסמוך בחוטין שאינן ידועין אם הם חוטי פשתן או קנבוס לבדקן באש. שהפשתן כבה מהר והקנבוס הולך ושורף. וכן שאר בדיקות שאומרים העולם שהקנבוס חוטין ארוכים נמשכים ממנו כשמפרידין שזורתן נמשכים ממנו חוטין דקים ארוכים משא\"כ פשתן:", + "והשיב הנה מתשובת הרא\"ש כלל ב' מוכח דאפי' אם העכו\"ם מסית לפי תומו הי' נאמן. כיון שידוע שחייטי ישראל מחזרין בכפרים אחר קנבוס. הוא אומר כן להשביח מקחו ע\"כ. ושיהי' זה סימן מובהק לקנות מן העכו\"ם לכתחילה מחמת זה לא מצינו בשום פוסק ופשיטא שאין אנו רשאין לבדות מליבנו להתיר איסור דאורייתא כו' ואני מעיד כי ראיתי כמה פעמים פשתן שהולך ושורף כמו קנבוס כו' ע\"כ אין הבדיקה כדאי לסמוך עליה ולמשמועים יונעם ועליהם. תבא ברכת טוב:" + ], + [ + "טעם למנהג כאשר אדם הולך מביתו לדרך אם שכח איזהו דבר לא יחזור. משום כשיצא אדם לדרך כבר השכינה הולכת מלפניו וא\"כ כאשר ישוב לביתו אשר שם אשתו הנה הוא מניח זווגא עילאי דשכינתא ועביד קלנא כו' וע\"כ מן הראוי שלא ישוב*ולכאורה אין חשש רק מי שהולך מביתו אבל מי שהוא כבר בדרך והולך מבית מלונו ושכח איזה דבר אין החשש לחזור. כי אפילו בבית מלונו זווגא עילא' עמו כיון שאין אשתו שם. ואין לסמוך ע\"ז כי אולי יש טעם ארור. שם: . אגרא דפרקא:" + ], + [ + "טעם. שלא ליתן תבשיל או משקים תחת המטה. עי' ס' תו\"ח במסכת שבועות דט\"ו ד\"ה ריב\"ל וז\"ל ונראה דהיינו דאיתא בפסחים אוכלין תחת המטה רו\"ר שורה עליהן. מפני שהשינה אחד מס' במיתה היא כיון דנשמתו יוצאת ולהכי רוח מסאבא שריא עלי' דאינש בשעת השינה וזו טעם נט\"י שחרית וכשהוא מאהיל בשעת השינה על האוכלין הרי הן כאלו היו באהל המת ושריא עלייהו רוח מסאבא:*והרמב\"ם פי\"ב מה' רוצח דין ה' כתב ולא יתן התבשיל תחת המטה אע\"פ שהי' עוסק בסעודה שמא יפול בו דבר המזיק והוא אינו רואה ע\"ש. ומשמע שדעתו לאסור אפי' בשעה שאינם ישנים עליה. אך הראב\"ד ז\"ל תמה דבירושלמי אמר הפעם מפני רו\"ר ע\"ש:
ועי' פתחי תשובה סי' קמ\"ז סק\"ה בשם הגר\"א דה\"ה אוכלין חיין כמו צנון ואם עשה כן יזרקם במקום שלא ימצא אותם אדם:
וע\"ש סק\"ד בשם תשובת שבות יעקב ח\"ב סי' ק\"ה שנשאל אם נתן אוכלין ומשקין תחת המטה אי אסורין בדיעבד והעלה דאין בזה רק אזהרה לכתחילה אכל בדיעבד אין כאן חשש איסור הוכיח כן מסוגיית הש\"ס ע\"ש. ומדברי הט\"ז יו\"ד סי' ו' סק\"א דאם הטעם שאין לשחוט בקנה דלאו דאגם משום שרוה רעה שורה עליו מותר בדיעבד ע\"ש משמע ג\"ב דגם כאן מותר בדיעבד. ובשו\"ת הד\"ר סי' כ\"ט כתב ששמע שפ\"א בחתונה שעשה קדוש ישראל מריזין זי\"ע נתנו תיבה עם מיני מתוקה תחת המטה ושאלו להגה\"ק מהר\"ש אבד\"ק קאמינקא זצ\"ל והורה להטביל את התיבה במקוה כמות שהיא ולאכול את הלעקיך. ובשם ס' ארצות החיים כתב דאם נגע במאכל ולא נטל ידיו שחרית ידיחנו ג\"פ ע\"ש. ", + "מותר בדיעבד. ועי' הלק\"ט ח\"ב סי' קכ\"ב דאלו המטות עשויות מעץ או מאבן כמין אצטבא וקבועות בקרקע ובכותל כקרקע דמי ואין דינם כמיטה לענין שלא להניח תחתיהם אוכלין. ובס' מיכלא דאסוותא דף כ\"ח כתב בשם פי' רגמ\"ה לב\"ב נ\"ח שכ' דאסור להניח כלים תחת המטה משום ר\"ר. ועי' בפירשב\"ם שם בד\"ה לאוצר בלום:", + "ידיחנו ג\"פ. ובענין אם נפל בשר במים של נטילת ידים שחרית (נעגיל וואסיר) אם יש לחוש ולאסור הבשר מפני שרוח רעה שורה עליהן אם לאו. כתב בשו\"ת ויעתר יצחק סי' ס\"א דאין לאסור דיעבד ע\"ש שהאריך בזה. ולי נראה שידיחנו ג\"פ: " + ], + [ + "טעם. למה כלליות ישראל נקראים בשם יהודא משום ששבטו של יהודא הוא עיקר לישראל בחי' מלכות על שממנו יצאו הבונים מלכות בית דוד ומשיח צדקנו. הנותן אמרי שפר:", + "בשם יהודא. וטעם. שנקרא שמו זכר. לפי שחייב לזכור את בוראו ואת מצותיו. ולידע כי לכך נוצר ולכך נולד. ולכך קיים. לפיכך כל או\"א חייב לומר בשבילי נברא העולם לעשות נחת רוח לקונו. ילקוט ראובני תזריע בשם פסיקתא:" + ], + [ + "עוד טעם. משום שבשם יהודא נרמז שם הוי' בד' מלואיהן ולכן נחתמו ישראל בשם זה. שם:" + ], + [ + "עוד טעם. שכל מי שבשם ישראל יכונה נקרא בשם יוד. משום יו\"ד הרמז בנוטריקין \"ושמרו \"דרך \"ד'.*ובספר אגרת הטיול פי' ושמינו קראת בשמך. כי יו\"ד ה\"י במילוי הן אותיות יהודי ולפי פשוטו מה שאמר ושמינו קראת בשמך. ר\"ל ישראל שאף הקב\"ה נקרא כן:
ובספר דברי יחזקאל (שמות) כ' דלכך נקראו ישראל עברים. לפי שצריך ישראל לידע כי עוה\"ז רק דרך מעבר לעוה\"ב. כאדם העובר ממקום למקום. דעיקר הוא עוה\"ב: ראיתי באיזה ספר:" + ], + [ + "טעם שנקרא ספר הקדוש מרשב\"י שפי' על התורה זוהר. כי האבות נקראי' הר. והוא\"ו והז' מרומז על יחוד קוב\"ה ושכינתיה כידוע לי\"ח וזהו שמייחד ע\"י זה הספר שפי' על התורה האבות בקוב\"ה ושכינתי'.*בהגהות מהרצ\"א כתב על מה שכ' בזוהר ויחי דף רל\"ח ע\"א בזמנא קדמאה הוות נבואה שריא עלייהו דב\"נ כו' כיון דפסקא נבואה מינייהו הוו משתמשי בב\"ק השתא פסקא נבואה ופסקא ב\"ק. דמכאן ראי' שחיבור הזוהר נתחבר זמן רב אחרי פטירתם בג\"ע דהרי בימיהם היו משתמשים בב\"ק ואפי' בימי האמוראים. ובפ' שמות דף כ\"א ע\"ב כתב בשם הקדמונים בעסק חיבור הזוהר שנתחבר בזמן הגאונים כג\"ע במתיבתא עליונה בהצטרפות כל אלו הנשמות המבוארים מזוהר. וסיים ועל הכל אני אומר שאמיתיים הענינים יתגלה לנו בימי משיח צדקינו:
ועי' מקדש מלך על הזוהר פ' פנחס דף רמ\"ב ע\"א דמביא ג\"כ ראי' שהרבה דברים חיברו זמן רב אחרי מיתתן בג\"ע ונתגלו לנו. שם:", + "ונתגלו לנו. ובספר שם הגדולים להגאון הקדוש מו\"ה חיד\"א זצוק\"ל אות ר' כתב בשם ספר חסד לאברהם דרעיא מהימנא אשר בזוהר הקדוש. כי רשב\"י ע\"ה נכנס לעולם הנפשות אל הזכוך ההוא בחסידתו ושם עסק בתורה עם נפש רעיא מהימנא וחיבר שם ספר רעיא מהימנא לצורך הדור כמ\"ש בתקונים ונתגלו לאמוראים ע\"י אליהו ז\"ל:", + "ובספר מאור ושמש (עקב) כתב בשם הזוה\"ק שהנשמות היו מגלים להתנא הקדוש רשב\"י ז\"ל תורה מה שאומרים בג\"ע והי' שמח עד למאוד שזכה לזה:" + ], + [ + "טעם. שכתוב במקום אחד מזמור לדוד ובמקום אחד לדוד מזמור כי לדוד מזמור הוא שירה שאמר דוד המע\"ה על ישראל. ומזמור לדוד הוא שאמר שירה על עצמו.*בספר לקוטים יקרים פי' המדרש פליאה ואתה ה' מגן בעדי. שדוד בעת צרה צעק עשה למען עשן פרח בעדי. כי פר\"ח עש\"ן בעד\"י הם נוטריקון אבות של דוד שהם פרץ חצרון עמינדב שלמון נחשון בועז עובד דוד ישי. כאשר כתובים בסוף רות. ובזה מתורץ מאמר חז\"ל מגן בעדי לא בעדי אלא בזכות אבות: זוהר שמות דף כ\"ב:" + ], + [ + "טעם. שהרעבתן נקרא זולל. לפי שנאמר אם תוציא יקר מזולל שהקדושה הוא יקר. והסט\"א היא זולל. והנה בהכל מעורב טוב ורע פנים וקליפה. והנה האוכל לברר. הוא לוקח היקר ונתעצם בו. והאוכל רק למלא רסן תאותו הוא לוקח הזולל ונתעצם בו. ישמח משה פ' בהר: " + ], + [ + "טעם. שאסור להסתכל בדמות אדם רשע. לפי שהסט\"א וצלם הטומאה מזיק למסתכל בו*בספר ישמח משה (פ' בא) כתב שיש צדיקים גדולים אשר בהסתכלן בפני רשעים הם מוציאין ברוב קדושתן הנצוצות הקדושות שברשעים אליהם כמו אבן השואבת המושך הברזל ולהם מותר להסתכל כדי להוציא ממסגר אסור והוי ממש פדיון שבוים. ויוכל להסתכל כל זמן שיש בו נ\"ק אבל אחר שהוציא ממנו הכל ונשאר רק רע אסור להסתכל בו:
ובספר דעת משה (פ' שלח) כתב דכמו שמבררין מן המאכל הניצוץ הקדוש אשר בתוכו. כמו כן כעת אנחנו בין העכו\"ם מבררין ומלקטין מן העכו\"ם הניצוצות הקדושות המלובשין בתוכן:
ובספר אגרא דכלה (בלק) כתב הנה ידוע חיות כל אומה הוא מחמת איזה ניצוצות מהקדושה השקועים בתוכה וכשישראל מבררים הניצוצות אזי תתבטל אות' האומ' כו' וכן במואב הי' ניצוץ הקדוש של דוד וזרעו אשר הי' ספון וטמון בקליפת מואב ולכך נצטוו ישראל שלא להתגרות בם מלחמה עד יגיע הזמן להתגלות הניצוץ הקדוש ואז מתבטל ממלכתם:
ובספר זרע קודש (ויגש) כ' וז\"ל שמעתי ממורי ורבי מהר\"מ מרימנאב נבג\"מ על מ\"ש חז\"ל על דורות ששתלן בכל דור ודור. כי באמת כיון שנקראים דורות בודאי הי' בהם ג\"כ צדיקים כי אין דור בלא צדיקים דאל\"כ א\"א כלל לבוא להוי' הנקרא דור רק שבתתקע\"ד דורות הי' הצדיקים מועטים מאד ולא הי' יכלתן להכריע את בני דורן לזכות לכך קמטו בלא עת והקב\"ה ברוב רחמיו לבל ידח ממנו נדח שתלן בכל דור ודור כדי שיתחברו אותן צדיקים המועטין עם הצדיקים שבכל דור ודור ויהי' כח בידם לברר הנ\"ק מכל הרשעים של תתקע\"ד דורות:
ובספר דברי יחזקאל בהפטרה מפ' שמות פי' בשם אביו הגאון הקדוש מצאנז זצוק\"ל הפסוק ביבוש קצירה תשברנה נשים באות מאירות אותה. כי מה שעינינו רואות שישראל מתפרנסים ממה שנושאים ונותנים עם האומות ומאין יבוא זה שפרנסת ישראל ילך ע\"י האומות. אך שכ\"ז הוא לברר הנ\"ק ולכן בעקבתא דמשיחא שהוא קרוב להבירור עינינו רואות בכל יום ויום שנתמעט השפע והריוח שהי' לישראל מהם. וזהו ביבוש קצירה שיתבררו הנ\"ק ולא ישאר בהם שום לחלוחית מהקדושה. תשברנה. יתבטלו מכל וכל. ולא יהי' לישראל שום יניקה מהם. אך עמך ישראל צריכים פרנסה. לזה אמה\"כ נשים באות מאירות אותה. שבעקבתא דמשיחא יהי' צדיקים במדריגות קטנות אשר הם תשושי כח כנשים. ואעפ\"כ יאירו סדר הקדושה שיהי' לישראל פרנסה מצד הקדושה ולא יצטרכו לעם אחר להיות להם יניקה מהם:
ובספר בית ישראל להרב הצדיק הקדוש מזידיטשוב זצוק\"ל כתב דשמות האומות שיש בתורה קבלתי אלולי לא נכתב שמותם בתורה הוא אחוזתם בקדושה הי' מטשטשים העולם ח\"ו ואנחנו בני אל חי האחודים ג\"כ בשמו ית' ובתורתו ממתיקין כל שמותם.
כתב בספר אגד\"פ אות קס\"ה בשם הזוהר וארא דאסור ליתן שלום לרשע ואי נותן לו שלום ואמר בל' דמתכוין להקב\"ה מותר ולא מקרי רמאות. דבלא\"ה מהראוי לכל בר דעת בעת דברו עם הבריות שיהי' כוונתו לקוב\"ה כענין היחודים שמייחדים הצדיקים בדיבורם בעת דברם עם בני אדם. וע\"ל סעי' ל\"ג בהשמטה בד\"ה ובספר: וזה לעומת זה המסתכל בפני הצדיק יועיל ראייתו. וכמו שאמר רבינו הקדוש האי דמחדדנא מחבראי משום דחזיתא לר' מאיר מאחוריו ואילו חזיתיה מקמי' וכו' עיין עירובין דף י\"ג ע\"ב:", + "של תתקע\"ד דורות. ובספר ילקוט ראובני (ויצא) כתב בשם גלי רזי תתקע\"ד דורות היו מגולגלים בצאן לבן ואח\"כ הוליכם יעקב למצרי' ומשם זכו להתגלגל במין אנושי ולכן היו ישראל פרים ורבי' מאד במצרי':" + ], + [ + "טעם. דכל התאוות יתבטלו בימי הזקנה ותאות הממון לעולם עומדת. משום שמעמידין על רגליו ע\"ד שפי' ז\"ל (פסחים קי\"ט) הפסוק ואת כל היקום אשר ברגליהם. זה ממונו של אדם שמעמידו על רגליו. ודבר המעמיד לא בטל. לחמי תודה:" + ], + [ + "טעם. שקורין בת קול ולא בן קול. מפני שיוצא במדה ואין כל אדם שמעו אלא הראוי לשמעו. ובת לשון מדה כמו אלפים בת יכיל.*ששה קולן הולך מסוף העולם ועד סופו ואין קולן נשמע ואלו הן בשעה שכורתין את עץ האילן שהוא עושה פירות הקול יוצא מסוף העולם ועד סופו ואין הקול נשמע. ובשעה שהנחש מפשיט את עורו. ובשעה שהאשה עם בעלה בעילה ראשונה הקול יוצא מסוף העולם ועד סופו ואין הקול נשמע. ובשעה שהאשה מתגרשת מבעלה. ובשעה שהולד יוצא ממעי אמו. ובשעה שהנשמה יוצאת מן הגוף הקול יוצא מסוף העולם ועד סופו ואין הקול נשמע. ואין הנשמה יוצאת מן הגוף עד שתראה השכינה שנאמר כי לא יראני האדם וחי. פרקי דר\"א פ' ל\"ד: שדי חמד מערכת הבי\"ת דף ס\"ו בשם הרא\"ש:" + ], + [ + "עוד טעם. שלא היו שומעים קול היוצא מן השמים אלא מתוך אותו הקול יוצא קול אחר כמו פעמים שאדם מכה בכח ושומע קול אחר היוצא ממנו למרחוק ואותו קול היו שומעין. לכך קורין אותו בת קול. תוס' סנהדרין דף י\"א ע\"א:" + ], + [ + "עוד טעם. לפי שאינו קול לו קול אליו כמו שנאמר וישמע את הקול מדבר אליו שזה נבואה ממש. אבל קול שאנו בו הוא דוגמת הנבואה במדריגה למטה ממנה ולכך קראוהו לו בת קול שהיא הבת לאביה. ולתשות כחה נגד הנבואה לא קראוהו בן קול אלא בת קול. תיו\"ט פרק בתרא דיבמות משנה ו'." + ], + [ + "טעם. ששירת החולדה הוא כל הנשמה תהלל יה.*בספר פחד יצחק כתב בשם הרד\"ק ז\"ל שפרק שירה שהעופות והחיות מקלסים לאו שהם אומרים כך וכך. אלא סברא הוא שאם הי' להם פה לדבר יש להם לומר כן. והוא כתב דקאי על המלאכים הממונים על הדברים ההם:
ובספר דברי יחזקאל תירץ בשם הגה\"ק מו\"ה משה טייטעלבוים זללה\"ה הפסוק והנה מן היאור עולות שבע פרות וגו' דהא פרות הם בהמות טהורות ופרעה הי' מסטרא דרע למה חלם לו מסטרא דטוב. עפ\"י דאיתא במשנה (כלים פי\"ז מי\"ג) כל שבים (העורות) טהור. חוץ מכלב המים. מפני שהוא בורח אל היבשה. והנה כאן כתיב מן היאור עולות שבע פרות שעלו מן היאור נמצא שהחלום הי' מבהמות טמאות. וע\"ל סעי' קכ\"ח: עפ\"י דאית' במקובלים שכל המינים הטהורים מקבלין שפען מן שני אותיות הראשונות של הוי\"ה. והטמאים מאותיות ו\"ה. והנה מצינו שכל מה שיש ביבשה יש בים חוץ מן החולדה. ומה שביבשה טהור בים טמא וכן להיפך. נמצא כל מין נשפעים מכל ד' אותיות הוי\"ה. אבל החולדה דאינה רק ביבשה ולא בים א\"כ אין לה שפע רק מאותיות ו\"ה ולא מאותיות י\"ה. ע\"כ אומרת כל הנשמה תהלל י\"ה. ישמח משה פ' צו בשם נחלת יעקב פ' ויקרא סי' ז':" + ], + [ + "טעם. למה קורין הגמון. שכתוב בישעי' ראש וזנב נביא שקר וגו' ותרגום של ראש וזנב הוא ריש והגמון. תשב\"ץ אות תקמ\"ד:" + ], + [ + "טעם. למה יושבות על הזכר ארבעים יום. כי אדם כלל כל התורה והתורה ניתנה בארבעים יום. לקוטי שושנים:" + ], + [ + "טעם. שסריס אין לו זקן. דמצינו בגמרא עד אברהם לא הי' זקנה ובא אברהם ואמר אב ובנו נכנסים לשער אחד ואין יודעים מי האב ומי הבן וניתנה הזקנה וזה הטענה לא שייך אצל סריס לכן סריס אין לו זקן.*בספר נחלת יעקב (לך) פי' בשם גדול אחד הפסוק (ישעי' נ\"ח) כה אמר ה' לסריסים אשר ישמרו את שבתותי. דידוע דברי חז\"ל אין בן דוד בא עד שיוכלו כל הנשמות שבגוף. ועוד אמרו אלמלא שמרו ישראל שני שבתות מיד המה נגאלין. והסריסים הללו איך בידם לקרב הגאולה ע\"י פ\"ו שיוכלו הנשמות שבגוף וצריכים לקרב הגאולה ע\"י שמירת שני שבתות. ולכן אמר אשר ישמרו את שבתותי:
כתב בספר פחד יצחק אות ס' ואני המחבר בהיותי בפאדווה אשר שם קבלתי עטרת הרפואה והפילוסופיאה ראיתי מיכאל שלום שהי' לו חולי בביצה אחת ולא הי' ראוי לביאה ולא להוליד והרופאים חתכו ממנו הביצה ההיא ונשאר' לו ביצה אחת לבד והוליד בנים אחר כן: נחלת יעקב פ' תולדות אות ז'." + ], + [ + "טעם. למה הוצרכו בדורות התנאים והאמוראים לשאול לתינוקות פסוק לי פסוקיך הו\"ל להביט בעצמם בספר. משום דבימיהם לא היו דפוסים והיו נכתבים תנ\"ך בקדושה בגליל' לא היו רוצים לטלטל כתבי הקודש בשביל צרכיהם. וזה פי' ז\"ל בפירוש ילקוט משלי אם בקשתי ליטול עצה מן התור' הוה נוטל. היינו לפתוח ספר לראות פסוק המזדמן. עיין סוף ספר דבש לפי. עוד פי' המדרש הנ\"ל עם בקשת ליטול עצה מן התורה הוה נוטל. היינו כל מה שהאדם לומד בכל יום יכול להתבונן עצה בכל ענינו כדת מה לעשות*ובספר שפתי צדיקים פ' בהר כתב בשם הרב הצדיק הקדוש וכו' מקאזיניטץ זצוק\"ל ביאר המאמר (אבות פ\"ב) דע מה למעלה ממך עין רואה ואוזן שומעת וכל מעשיך בספר נכתבים. כי בבית הראשון ידעו ע\"פ אורים ותומים. ובבית שני ע\"פ בת קול. וזהו דע מה למעלה ממך. היינו בימים קדמונים היה עין רואה באורים ותומים וזהו בית ראשון ואוזן שומעת. בבת קול וזהו בבית שני. וכעת בגלות המר יכול הצדיק לראות הכל במה שכתוב בספר. וזהו וכל מעשיך בספר נכתבים. וע\"ד שאמר הרב אלקי וכו' הבעש\"ט ז\"ל כי בפתיחת הספר יכול הצדיק לפעול כל משאלותיו וכעין נבואה:
ובספר אגרא דפרקא פי' הפסוק גם עדותיך שעשועי. רצ\"ל עדותיך הם שעשועי שאני דבוק בהן ועל ידן להשי\"ת. הם עצתי שאדע על ידן איך להתנהג בכל דבר ע\"כ. וכן ביקש גל עיני ואביטה נפלאות מתורתך והבן:
ובספר נצר חסד (אבות פ\"ה) ביאר המאמר הפוך בה והפוך בה דכולה בה ובה תחזי. כי באמת כשהי' שואלין למרן הריב\"ש איזה דבר הי' פותח איזה ספר זוהר או גמרא וכיוצא ולומד ואח\"כ משיב לשואל. ואמר שאור שברא הקב\"ה הי' אדם צופה מסוף עולם ועד סופו והיכן גנזו לצדיקים בתורה [הערת המדפיס: ובשם הרב הגאון מוהר\"ר אייזיק דק\"ק קאריץ זצוק\"ל שפי' דברי הפיוט אור עולם באוצר חיים אורות מאופל אמר ויהי. כי האור שיש לנו אינו אור באמת. רק שהוא יותר מאיר מחושך ולגבי חושך אנו מכנין אותו בשם אור. וז\"ש אור עולם האור האמיתי הוא באוצר חיים שנגנז לצדיקים לעתיד לבוא. אך אורות מאופל. זה האור שמאיר מאופל זה אמר ויהי. והוא נשאר אצלינו:] וכשאדם הצדיק לומד תורה לשמה צופה מסוף עולם ועד סופו. וזה ובה תחזי מסוף עולם ועד סופו:
כתב בספר ברכי יוסף יו\"ד סי' קע\"ט מצאתי בקונטרס כתיבת יד להרב מהר\"ר אליהו הכהן ז\"ל (בעל שבט מוסר) שכתב וז\"ל קבלתי מרבותי כשהיו רוצים לעשות איזה דבר והיו מסופקים אם לעשותו אם לאו הי' נוטלים חומש או ארבעה ועשרים והי' פותחין אותו ורואין בראש הדף מה פסוק הי' מוצא וכפי מה שמראה אותו פסוק הי' עושים ונמצא שהיו מתיעצים עם התורה כדת מה לעשות בכל עניניהם וזה עצמו רומז מאמרם ז\"ל ליטול עצה מן התורה דמורה היתר לעשות כן ואין זה בכלל משתמש בתורה עכ\"ל. וזה ג\"כ פי' דרשו מעל ספר ה':
ובספר פורת יוסף בסופו כתב וז\"ל אי' במדרש הנעלם בסוף איכה אינון משכילין דהוי בארעא קדישא כל אינין תנאים ואמוראים דכל עלמא כו' דכד הוי קיומא כחדא הוי אמר בר נש לחברי' מגו מילי דא דפרח מפימוי אנא חמו מה דיהא יומא דא או למחר כך וכך ע\"ש. וכעין זה שמעתי ממורי הבעש\"ט זלה\"ה כשהי' אחד לומד איזה משנה הי' אומר לו מה שיהי' לעתיד בגשמי כמעשה שהי' כו' ע\"ש:
ובספר הברית ח\"ש מאמר י\"א כתב וז\"ל גם השוטים והקטנים מודיעים עתידות מאשר יבואו. כמאמרם ז\"ל (בפ' השותפין) אמר ר' יוחנן מיום שחרב בית המקדש נטלה נבואה מן הנביאים. ונתנה לשוטים ולתינוקות. וזה בא מהערה אלהית עליהם. והם אינם יודעים מאומה. אבל הנבונים והמשכילים יבינו. ואני הולך רכיל מגלה סוד. אם ראה תראה ילדים קטנים משחקים ומצחקים באיזה חצר או רחוב. בנושאי המטה וחלופיהן. ועל כתף ישאו איזה עץ. ועליו דבר מה. או ילד א' מן החבורה. ועונים ואומרים שזה מת. אזי בטח תדע שבאותו חצר או רחוב יהי' בר מינן. וכן אם צחקו הנערים כאלו מצילין מטלטלין מן הדליקה ובורחים מן השרפה, נאמנה תדע שכן יהי' באותו מקום או באותו שכונה. וכן אם ישחקו ויעשו חופה תדע שבאותו שכונה יהי' חתונה ודעת לנבון נקל להבין דבר מתוך דבר: בני יששכר: " + ], + [ + "טעם שקובעים את המזוזה באלכסון. משום די\"א דצריכה להיות זקופה וי\"א שצריכה להיות שכיבה וע\"כ אנו יוצאין כל הדיעות וקובעין אותה באלכסון.*כתב בשו\"ת בית יצחק יו\"ד ח\"ב סי' צ\"ד דמי שהסיר המזוזה אדעתא לבודקה אם דעתו לקובעו מיד נראה שא\"צ לברך דספק ברכות להקל ול\"ה היסח הדעת מהמצו' דהרי הוא עוסק במצוה לחזור ולקובעה ע\"ש. ועי' פתחי תשובה שם סק\"א:
ועי' יד שאול סי' רפ\"ו סק\"ט שבבית שיש פתח על האגאניק שע\"פ הרחוב אף שאינו מקורה ע\"פ הרחוב כאן אינו עשוי לקירוי. ואף דאין בו דע\"ד רק כדי לרבע ממנו שלשיטת הרמב\"ם בזה חייב יש לעשות מזוזה בלא ברכה:
ועי' פתחי תשובה שם ס\"ק י\"א בשם ס' חמודי דניאל כ\"י דדוקא בית דירה צריך שיהי' דוקא ד\"א על ד\"א. אבל בית שער ומרפסת וגינה אפי' לית בהו דע\"ד חייבין. ועוד נראה במי שיש לו בית גדול ויש לו חדרים קטנים להניח שם חפצים דחייבים במזוזה ע\"ש:
ובספר דרושי ר' חיים כהן סי' כ\"ג כתב וז\"ל והנה הוגד לי שאין נזהרים לקבוע מזוזות במרתף וגם השער החצר וזה כמו כאלו הולך בלא תפילין שהרי הם סמוכים בפרשה:
ובשו\"ת רבינו עקיבא איגר סי' נ\"ח כתב דאם אין המזוזה בתוך תיק לא נכון להניח ידו עליה כמ\"ש התוס' בשבת דף י\"ד דכל כתבי הקודש אסור ליגע בידו ערום ופשיטא דגם מזוזה בכלל ואם רצונו להניח ידו טוב להוריד מלבושו אשר על אצילי ידיו להניח על המזוזה ע\"ש ועי' ט\"ז סי' רפ\"ו סק\"ה:
ובספר דרך משה כתב דצריך כל אדם ליזהר שיניח דבר מה על השם שד\"י כגון נייר או זכוכית כדי שלא ימחוק את השם. כי השם שד\"י ר\"ת \"שומר \"דלתות \"יישראל וזה דוקא כשאינו נמחק:
יזהר כשיוצא מן הבית לדור בבית אחר אזי לא יטול את המזוזה מהבית שיצא משם אם לא שנכנס עו\"ג אחריו לדור שם ומעשה באחד שנטל המזוזה ויצא וקבר אשתו ושני בניו ע\"כ יזהר בזה. ב\"מ דף ק\"ב: רמ\"א סימן רפ\"ט סעיף ו':", + "דחייבים במזוזה. בספר מעשה רב להגר\"א ז\"ל סימן צ\"ט כתב דאפילו רפת בקר חייב במזוזה. ואם חושש למקום מטונף יראה שיהי' השם סגור שלא יהי' נראה לחוץ:", + "אם יש ווילגאטש ולחלוחית במקום המזוז' יתן המזוזה בצלוחית ולחתום שם בעץ וטריפאקס. כתר תורה בזר זהב:", + "סמוכים בפרשה. ומה שאין נוהגין עכשיו לקבוע מזוזה ברפת בקר. מפני שעכשיו אין מדקדקים לנקותם תמיד ונפיש זוהמייהו. פ\"ת סי' רפ\"ו:", + "מרתף (קעלער) שהמזוזות עם הפתח שוכבים בארץ פטור דלא נקרא מזוזה אלא כשעומדת. קיצור ש\"ע סי' י\"א סעי' כ':", + "מרתף קטן שאין בו ד' אמות על ד' אמות ומשס נכנס לחדרים גדולים חייב במזוזה בזה החדר הקטן בשני פתחיו. בפתח לבית. ובפתח הפתוח לחצר אע\"ג דאין בו ד' אמות על ד' אמות. זכור לאברהם ח\"ג אות מ' בשם אחרונים.", + "אם נמחק השי\"ן משם שדי הנכתב על המזוזה מבחוץ יכתוב למעלה מן הדל\"ת יו\"ד אי למטה ממנו שם שדי מחדש והדל\"ת יו\"ד ישייר. ויוכל ג\"כ לתקנם או ימחוק המותר כיון דבלי השי\"ן אינו שם ומה בכך שנכתב תחלה בקדושה הרי האות גופו אם נחסר מקצת ממנו מותר למחקו אף דמה שנשאר נמי נתקדש מ\"מ כיון דנתקלקל קצת ואינו תורת אות עליו. א\"כ ה\"ה נמי אם נחסר אות אחת כיון דאינו תורת שם עליו עוד מותר למחקו כו' כי השם נתקדש ע\"ד שיהי' כולו אבל אם נחסר מהשם אזיל לי' קדושתו לכך בודאי מותר למחוק המותר אף בסת\"מ אם נמחק או נפסל אות אחת ממש מותר למחוק הכל. קנאת סופרים סי' פ\"ד:" + ], + [ + "טעם. שאין לבריא וכ\"ש לחולה לשלב האצבעות של ימין בשל שמאל. כי הם כוחות עליונים ימינים ושמאלים ואין לערבם. מעבר יבק שפתי אמת פרק י\"ד. ובספר הכונות כתב כשאדם משים אצבעותיו תוך אצבעותיו בלא כוונה מורה שהמדות העליונות הסכימו עליו דין גדול. ועי' זוהר ויקרא דף כ\"ד: " + ], + [ + "טעם. שנקרא הפל\"א בלשון הקודש נס. ע\"פ משארז\"ל מפני מה לא נאמרה נו\"ן באשר\"י.*בספר אמת ליעקב בעהמ\"ח ספר חוות דעת הקש' מה נשתנה מזמור זה מכל המזמורים שנאמרו באלפ\"א בית\"א שנאמר בהם נו\"ן. רק משום דחמש גאולות יש לישראל. ד' גאולות מד' מלכיות וממלחמת גוג ומגוג קודם ביאת משיח. וכנגדן אמר דוד המע\"ה חמש' מזמורים שמתחיל כל אחד בגלות ומסיים בגאולה. הספר הראשון היא למה רגשו גוים ומסיים ותציביני לפניך לעולם. השני היתה לי דמעתי לחם יומם ולילה ומסיים יהי שמו לעולם לפני שמש ינון שמו. בשלישי מתחיל מזמור לאסף כמעט נטיו רגלי ומסיים אדני נשבעת לדוד באמונתך. הרביעי מתחיל תפלה למשה כי כלינו באפך ומסיים וקבצנו מן הגוים. וחמישי הוא תהלה לדוד ומסיים ויברך כל בשר שם קדשו לעולם ועד וזה מור' על גאול' החמישי שתהי' גאולה שלימ' שתהי' הארץ מלאה דעת ויביאו כל בשר להשתחוות לפני הקב\"ה ולכך נאמר לעולם ועד שלא יהי' אחריו שום קלקול ולכך לא נאמר נו\"ן במזמור זה שלא יזכר עוד מפלה לישראל ח\"ו: מפני שיש בה מפלתן של שונאי ישראל שנא' נפלה לא תוסיף וכו' ואמרו אח\"כ אפ\"ה חזר דוד וסמכה ברוח הקודש שנאמר סומך ה' לכל הנופלים נמצא לפי\"ז הנפיגה נרמזת בנו\"ן והסמיכ\"ה לאקמא מעפרא נרמז בסמ\"ך וזה מורה תיבת נס בישועה וגאולה שהש\"י מקים לכנסת ישראל. בני יששכר.", + "נרמז בסמ\"ך. וזה ענין ושא נ\"ס לקבץ גליותינו שהוא להרים הנו\"ן ע\"י הסמ\"ך. דברים נחמדים בשם חכם אחד:", + "מקום לכנסת ישראל. וענין הנס דרך התורה לצות על האדם שיעשה כל יכלתו בדרך הטבע ומה שיחסר הטבע בהן ישלים הנס. כענין התיבה שצוה ה' לעשותה כשיעור הזה. ולרבוי המינין שיצטרך להביא לתוכה היתה קטנה עד מאד. כי יצטרך להביא שם בהמות ועופות טמאים וטהורים. וחיות קטנות עם גדולות שנים מכל ויש חיות גדולות כפילים וראמים. ולפי הטבע חמשים תיבות כיוצא בה היו קטנות מהכיל את המינין האלו כלם. אבל הי' הענין נס גדול ומיעוט החזיק את המרובה. ולזה צוה לעשות את התיבה מעץ הידוע ובמדת ידועות באורך וברוחב וקומה. והקב\"ה יכול להצילם מבלי תיבה ושילכו על פני המים או יכול להפריח באויר כי כל יוכל ולא יבצר ממנו מאומה.*ובספר מעין גנים להמקובל הקדוש רמ\"ע מפאנו זצק\"ל (לפסח) כ' שסיחון ועוג משירי המבול היו והתיבה לא קלטתן כי לא נצולו בזכות עצמן. ונשארו בחיים לקדש בהם ש\"ש ע\"י משה עבד ה' במלחמת האמורי: רק דרך התורה לצוות על האדם שיעשה כל יכלתו בדרך הטבע ומה שיחסר הטבע בהן ישלים הנס. וכענין שתצוה התורה באנשי המלחמה שיצאו חלוצים לצבא. רבינו בחיי נח (שם סעי' נ\"ט) ע\"כ פורק אין מידם. ונראה ג\"כ לפרש עפ\"י מה שכתב בספר אור החכמה (נצבים) כשאדם חשב להיות ראש כשהוא כובש לבני עירו או לחבירו יורה רוממת יכולתו וגבורותיו והנה יורה על אכזריות ורוע התכונה*בזוהרי חי (פקודי) כתב וז\"ל אמר לי מורי דודי הק' רבינו צבי מיום שגבר מלכות הרשעה צריכים שמורה גדולה לכל מי שיש לו איזה התנשאות שלא יהי' רשע. והראה לי ראה בני שזה ממונה לחלק כפות לאורחים כמה רשעות עושה לכל א' והיא התמנות קטן מכ\"ש וכ\"ש עכ\"ל: ולזה יש לו להשלים עם זולתו כדי שיורה על טוב התכונה. כמשל הדבורים שיש להם עוקץ בפיהם בו ינשכו. והנה הדבורה הגדולה שהיא מלכם של כת הדבורים לא ימצא לה עוקץ בפיה כלל. כל זה לפי שהבורא הכל לא רצה שתוכל להשלים את חרונה מפני היכולת החזק אשר לה. וממנה ילמוד האדם שעם יכולתם לא יעשו חרון אף. אבל יתמידו יכולתם וימנע מעוקץ אכזרי אשר ישחית את העם. שזה ענין והוכן בחסד כסא יכולתו. כי החסד אעפ\"י שיש לאדם יכולת לעשות ימחול.", + "וז\"ש עבדים משלו בנו כמשל הדבורים שיש להם עוקץ בפיהם אשר בו ינשכו ויתמידו יכולתם בהעיקץ שבפיהם. ע\"כ פורק אין מידם:" + ], + [ + "טעם. לשבח שנותנין פדיון להצדיק. עפ\"י מ\"ש בספר ליקוטי תורה פ' פנחס דניצוצי של אדם המה בתוך חפיציו שבבית ע\"ש. וגם כאן כיון שהמעות שנותן להצדיק המה מעורבים עם ניצוצות נפש הנותן*בספר אגרא דכלה (שופטים) כתב וז\"ל ידוע מאנשי מעשה רבותינו הקדושים בעלי רוה\"ק כאשר בא לידם איזה ממון מאנשים בלתי הגונים לא רצו ליהנות ממנו בכדי שלא יקנו קנין בנפשם מכח הפועל שבקרב הממון. וכבר הי' לי פ\"פ לפני רבותינו בנידון זה ואמרו לי שעכ\"פ בממון כזה בבוא לידי האדם יראה האיש המקבל שיבא לידי איש אשר לא מבני עמינו הוא. ומצאתי סמיכות לזה בתורתינו מענין יעקב שהשתדל במקלות ואמר אח\"כ בבואו לארץ נכסי חו\"ל אינן כדאין לי ועשאם כמין כרי ונתנם לעשו כידוע מרז\"ל. וכבר דברו במה שנאמר ויקח מן הבא בידו מנחה לעשו. היינו ממה שסיגל בתחבולתו ע\"י השתדלות במקלות וכיוצא. מזה שלח מנחה לעשו אחיו. משא\"כ מה שהשי\"ת בעצמו פעל ועשה כמאמר המלאך ראה העתודים העולים על הצאן הנה מתת אלקים הוא לא איכפת לי':
ובספר נצר חסד אבות פ\"ד מ' ט\"ו כתב דהצדיקים נוטלין השפע מן השכינ' הקדוש'. אבל הרשעים מקבלין שפע מן הקליפות. וזה תמיהת הצדיק רבי ינאי אין בידינו לא משלות רשעים. שאין אנו נהנין מהם כלל וכלל לא ברוחניות שהם מקבלין שפע מן הקליפות ואנו נזונין מן השכינ' וגם בגשמיות אין הצדיק נהנה מרשע גמור. וכן ראיתי לצדיקים שלפעמים השליכו מעות רשע גמור לבית הכסא. ואף לא מיסורי הצדיקים. כמו שמבואר בגמרא תכלית היסורין הושיט ידו ליטול שתים ועלה אחת וביאר מרן ריב\"ש זצ\"ל שהמאמין שכל זה אינו במקרה אלא בהשגח' פרטיות ותיכף ירא וחרד ועושה תשוב' די לו ביסורים קלים אלו. וזהו תכלית של היסורין לשוב בתשוב' שלימ'. וכל זה הם יסורים של הצדיקים שהם יסורים קלים. ואעפ\"כ אין לנו מיסורי הצדיקים. אלא יסורים גמורים ומרים והוא תמוה קיימת ואין אנחנו משיגין דרכיו: לכן יכולת ביד הצדיק להטיב עם הפדיון ע\"י המעות.*ובליקוטי תור' וש\"ס מהרי\"א בהקדמ' מס' דברים כתב בשם הרב הצדיק הקדוש מוהר\"ר יצחק אייזיק מזידיטשיב זצוק\"ל ששמע מהרה\"ק מוהר\"ר יהודא צבי מראזלי זצללה\"ה שראה את רבו וחותנו הקדוש מוהר\"ר צבי מזידיטשוב אחר הסתלקותו ושאל אותו אם הוא כבר על מכונו בג\"ע העליון. והשיב לו שאינו רוצה לילך למקומו עד שיתקן כל אנשי שלומו ויעמידם על מכונם בשורש העליון. כך סיפר הרה\"ק מזידיטשוב בשם הרה\"'ק מראזלי זי\"ע (ואמר שמי שדבוק בחיים חיותו לצדיק אמת אחר פטירתו מזה העולם מראין לו את רבו והוא מוכרח לעשות לו טוב' בעה\"ב) וסיים הוא ע\"ז ואני נתיישבתי בדעתי למה לי הטורח הזה לאחר פטירתי מוטב שאתקן אותם ואעמידם על מכונם כ\"ז שאני בעה\"ז:
ועד\"ז ביאר הפסוק בספר צמח דוד מהרב הצדיק הקדוש אבד\"ק דינאב זי\"ע אל תזכר לנו עונות ראשונים מהר יקדמוני רחמיך כי דלונו מאוד. ע\"ד המעש' המקובל בימי הקדוש רמ\"מ מרימנאב זצללה\"ה אשר באו נפשות ישראל מעולם העליון לפניו בקובלנא אשר הה\"ק המגיד מזלאטשוב זצל\"ה הוא למעל' בראש הב\"ד ומאד מחמיר בעון המקרה ר\"ל על כי קדוש וטהור הי' מימיו ולא טעם טעם חטא זה והועילו בקשתיהם ונתמנה אחר תחתיו. וחזרו לפניו לאמר לו יישר כחו כי היקלו מעליהם. כי העון הוא לפי הדור. וזהו בקשתינו שהעונות שנחשבו בדורות הראשונים אל יזכר לנו. כי המה היו גדולים במדרגתם אבל אנחנו דלונו מאוד ולפי קטנות המדריג' תיקטן העון:
ובספר שארית ישראל כתב בשם הרב הצדיק הקדוש מוהר\"ר שלמה מקארלין זצוק\"ל שאמר שבשעה שאמר הבוחן ובודק גנזי נסתרות ראה שהוליכו נשמות שהיו שלש מאות שנה בג\"ע לגיהנם. ועי' קונטרס אחרון לטעמי המנהגים בהשמטה לסעיף תתרכ\"ג בד\"ה ובצל\"ח: אזור אליהו פ' תצא:" + ], + [ + "טעם. כאשר זמם ולא כאשר עשה כי הרגו אין נהרגין*ובחוט המשולש כתב שעוד בשנת תקל\"ו הי' יכולת להב\"ד של ארבע ארצות אשר על ידם הי' התנהגות מקהלות ישראל של ד' ארצות לשפוט וליסר כל משחית ומכלה מבני עמינו וגם בידם הי' שבט מוסר ליסר המסור וכמו שסיפר קדוש זקנו מאוה\"ג רבינו משה סופר זצ\"ל בעל שו\"ת חתם סופר שהוא בעצמו הי' באותו מעמד כאשר דנו בב\"ד של ד' ארצות מוסר אחד והוא הי' אז צעיר לימים כבן י\"ג שנים והגאון בעל מראה כהן ז\"ל אשר הי' אחד מדייני ד' ארצות וקראוהו לוועד ולמושב ב\"ד לעיר בראד בגאליציען והוליך את הבחור משה סופר הקטן אשר הכירו מאז אתו עמו בעברו דרך עיר פפד\"מ להשתעשע עמו על הדרך ובבואם לבראד הוליכו אותם אל חדר גדול מקום וועד ומושב ב\"ד והביאו לפני הב\"ד איש זקן בעל צורה וקומה וזקנו מגודל והרב מראה כהן ז\"ל האמין שזה האיש הוא ת\"ח ונכבד ועמד מפניו לקיים והדרת פני זקן. אמנם זה הי' המוסר ואותו דנו ואחר גביית עדות ושקלא וטרי' יצא חייב בדינו ושלוחי ב\"ד הוליכו אותו לחדר מיוחד וחנקו אותו שמה ר\"ל. למען ישמעו ויראו ולא יזידון עוד. וכח זה ושארי יפוי ניטל אח\"כ מהם ונתבטל כל ענין ארבע ארצות אשר הי' איזה מאות בשנים ע\"ש: הוא כי התורה סומכת על זכות הסנהדרין שלא ישפכו דם נקי ואלמלא שכבר נתחייב הנהרג ממקום אחר לא נתגלגל עונש זה על ידיהם ולפיכך מניחים העדים כאלו ידענו שאמת העידו אבל כשהוזמו קודם שנהרג הרי הן נהרגין כפי מחשבותם הרע.*ובספר דברי שאול (שופטים) כתב דלכך דרשו כאשר זמם ולא כאשר עשה ע\"פ מה שאמר הרב המגיד מדובנא ז\"ל דלכך שנאת חנם חמור כ\"כ עפ\"י משל לאחד שבא לב\"ד לקבול שחבירו סטר לו בפניו. ופסקו שיסטור לו ג\"כ כנגדו. וטען הוא הנה אני אסטיר לו על אשר סטר אותי אבל עדיין הוא הוסיף לי יותר שאני סוטר אותו על מה שסטר לי אבל הוא סטר לי בחנם על לא חמס בכפי. וזה ששנאת חנם חמור כ\"כ ע\"כ. והנה כאשר עשה לא שייך שזה הרגו בחנם וזה הרגו לאשר הרג אותו ולכך כאשר זמם הרי לא הרגו וזה הרגו בפועל. וא\"כ בערך מה שזמם נתקיים מה שהרגו ממש. אבל בכאשר עשה לא יתכן לקיים כלל שמה יקיימו על אשר עשה בחנם. ופי' בזה ג\"כ מה שדרשו עין תחת עין ממון. ואם יתן עין תחת עין ממש א\"כ עדיין לא נשלם הכוונ' שזה סימא עינו על שסימא עינו אבל עוד לא נשלם החפץ על מה שסימא עינו חנם. אבל בדמי עינו נשלם החפץ והתכלית שיתן לו חמש' דברים וישלם לו דמי עינו:
ובהשמטות שם כתב דנתחדש בזמנינו שמצאו לאיש שנרצח ומת ולא נודע מי הכהו ורופא מומחה א' ראה היטב בעין הנרצח על פערגרעסערינגס גלאז ומצא צורת הרוצח נחקק עליו ומתוך זה הכיר מי רצחו:
ובספר נשמת חיים מאמר שלישי פ\"ג פי' שופך דם האדם באדם דמו ישפך. שהמכה אדם בסתר בעברו לפני גופו קודם קבורתו מיד דם הנהרג תוסס ונשפך לחוץ. וכן כתב בעל ספר חסידים כשנהרג אדם אם יבא עליו הרוצח תפתח המכה ומביע דמו כדי שינקום מן הרוצח: בחיי פ' שופטים: " + ], + [ + "עוד טעם. כאשר זמם ולא כאשר עשה כי הרגו אין נהרגין. לפי שחטא זוממין הוא כ\"כ גדול שגרמו הריגת נפש נקי בעדותן השקר שלא יהא להם כפרה במיתת ב\"ד לכן אין נהרגין לאפוקי עד שלא הרגו בעדותן חס רחמנא עלייהו שיהא להם כפרה במיתת ב\"ד ולכן נהרגין שיהא להם כפרה. מסורת הברית. ועי' ט\"ה ח\"א סעיף רצ\"ב בהשמטה:" + ], + [ + "טעם. מה שארז\"ל כל המיצר לישראל נעשה ראש. כי באמת נתן הבחירה לכל אדם לעשות מה שלבו חפץ. אבל מראשים ושרים ניטלה הבחירה כדכתיב לב מלכים ושרים ביד ד'. לכן כאשר מיצר לישראל נעשה ראש. ואז נוטלין ממנו הבחירה ומוכרח הוא לעשות רק כפי רצון המקום ב\"ה:*ולזה אמר עבדים משלו בנו ולא מלכים אשר לבם ביד ד' ואינם עושים כפי רצונם ובחירתם. אלא הם עבדים ויש להם הבחיר'. ע\"כ פורק אין מידם. נחל אשכול בשם הרב מהר\"ש אלגאזי:
ובספר אמרות טהורות כתב בשם מהר\"י ז\"ל הטעם על מה שאמז\"ל כל המיצר לישראל נעשה ראש כי היות הקב\"ה רוצה להפרע מן הרשעים הללו ואין זה כבודו של מקום להתגרות בבריה פחותה ושפל אנושי לזה הקב\"ה מגביהו ונעשה ראש ואח\"ז הקב\"ה נפרע ממנו. וזהו כוונת הכתוב לפני שבר גאון. ועי' תוס' חגיגה דף י\"ג ע\"ב בד\"ה שלא: " + ], + [ + "טעם שאם יצטרך אדם לצדיק עבור איזה תפלה נותן לו פדיון נפש סך מה ובלא זה אינו יכול להתקרב אצל הצדיק כלל. משום דע\"י הנתינה הנ\"ל הוא מקשר נפשו ברצון של הצדיק במה שמחסר ממנו ונותן להצדיק ובאמת הצדיק אח\"ז עושה בהמעות כלבבו ונותן לאחרים צדקה או שאר דבר מצוה ולפעמים נהנה בעצמו מהמעות כפי שכלו לכך אפי' הצדיק שאינו רוצה ליהנות משל אחרים מקבל מעות מאדם כדי שהאיש יוכל להתקשר עמו לכך אפי' שמואל שלא נהנה משל אחרים עכ\"ז לטובת האדם הנותן קיבל משל אחרים.*וחלילה לומר שדוקא רבו הוא צדיק גמור ותו לא. ובספר רחמי האב כתב ששמע מהרב הגאון הקדוש רבינו חיים מסאנץ זללה\"ה שאמר פ\"א בסוכ' אם אשמע מא' מאנשיי שיאמר שדוקא רבו הוא הצדיק ותו לא אעברנו משרשו כי יש הרבה עבדים למלך הכבוד ואלו הי' שלום בין הצדיקים וחסידים כבר הי' בן דוד בא ולמה יפסול א' עבודת חבירו ויקפיד אם א' מחסידיו נוסע אל צדיק אחר. ופ\"א בא הצדיק ר' דוד זלאטעס לקבל פני אור עולם רבינו מאיר מפרעמישלאן זצק\"ל, ושאל את ר\"ד מה מדה טוב' למדת מהצדיק מבעלז והשיב למדתי ממנו מדת לב טוב כי הי' נוח לבריות מאוד ואחז ר\"מ א\"ע בראשו והקפיד ואמר וכי מאיר לא טוב היא והשיב ר\"ד אל יחר בעיני אדוני כי אצלי הוא מוסכם כי כל צדיק הוא מסכת בפני עצמו במס' ברכות אני לומד הלכות ברכות ובמסכת שבת עניני שבת ואין זה דומה לזה ואין מסכת שבת מקפדת כשלומדין מסכת ברכות ויש מי שלומד מסכת א' בעיון גדול יורד לעומקא ומס' א' לומד שיעור פשוט כן הדבר הזה אצל צדיק א' נוסע ומקשר עצמו בו בקשר של קיימא ואצל צדיק אחד נוסע ללמוד ממנו איזה מדה ולראות הנהגותיו ולהסתכל בצורתו כי הסתכלות בפני הצדיק תועלת גדול' לנשמה. ע\"כ אין להקפיד אם איש אחד מאנשיו נוסע לפעמים לצדיק אחר. ומי לנו גדול מאבי הנביאים שאמר המקנא אתה לי מי יתן כל עם ד' נביאים כי יתן ד' את רוחו עליהם ע\"כ:
ובספר קרבן עני כ' על מה שפירש\"י על פסוק ואתה תחזה מכל העם אנשי חיל שרי אלפים. תחזה ברוח הקודש. מאי רוה\"ק הי' צריך לזה. רק שלא שמו שר האלף רק מי שהי' לו נשמ' כוללת מאלף אנשים כמו מרע\"ה שהי' נשמתו כוללת מס' ריבוא. ולכך כל אותן אלף אנשים שהי' שורשם משורש נשמתו הי' הוא הממונה עליהם וכן שרי מאות ושרי עשרות. וכן היא בזמנינו מי שנוסע באמת לצדיק אחד תדיר מסתמא יש לו שורש נשמתו שם. ומכאן תוכחה לאותן השוטים המקפידים למי שאינו נוסע דוקא לרבם אף שנוסע לצדיק אחר כי מסתמא אין שורש נשמתו שם:
ומבואר באגרת שבסוף ספר נועם אלימלך דכל זה מה שעומדין איזה רשעים להלשין על הצדיקים ולצער אותם ולשפוך דמם כמים בחירופין וגידופין ובבזיונות ובליצנות הסיב' הוא שהצדיק הולך בדביקתו ואהבתו וזיו השכינ' עליו שורה והולך בכל יום ומאיר ממדריג' למדריג' ובהכרח לפעמים נכשל באיזה חטא קל בברכ' בלא כוונ' ובהיסח דעת מן התפילין וכיוצא וזהו בעצמו ליתן חלק שלא יקטרגו המקטריגים עליו כנודע אבל אעפ\"כ יש קטרוג רק עליו שמקטריגין מלמעל' לומר שאין מעשיו זכים ויש בהם איזה פנייה ולכן הש\"י שולח לצדיק נסיונות ורוב נסיונות ע\"י אנשים רעים שמבזין איתו ומחלישין דעתו ושופכין דמו כמים והוא עומד בצדקו ולא עוד אלא שמוסיף אור ואהב' ודביקות ושמח' בעבודתו:
ובספר נתיב מצותיך כתב בשם חותנו הצדיק מוהר\"ר אברהם מרדכי מפינטשוב ששמע מפיו של רבינו אלימלך שאמר יניחו מלחלוק עלי שתי שנים ואביא משיח וגאול' שלימ' ואמר חידוש נפלא הוא לי על התנאים שצפו ברוח קדשם עד סוף כל הדורות וכתבו כל כך גזירות רעות ויסורים שיהיו קודם ביאת משיח ולא ראו שאלימלך יהי' בעולם וכל אלו הרעות והגזירות כבר המתיק אותם וביטל אותם אלימלך ע\"כ:
עוד כתב שגם למרן הבעש\"ט ציערו אותו מאוד הרשעים עד שפעם אחת שלחו אחריו שיבוא לאיזה ענין והכוונ' הי' להכותו ולהרגו והוא אע\"פ שראה הכל נסע וכשבאו לשם עשו לו סעוד' גדול' והשקהו יין ישן של מאה שנים כשהיו שותין ממנו מעט היו משתכרין והכוונ' הי' שבתוך השכרות יעמדו עליו להכותו מכת רצח וצוה שיתנו לו תפוחים והי' לו כוונ' ושם ויחוד שהתפוחים מפיגים היין כמבואר בזוהר ושתה הרבה ולא נשתכר והם בהכרח ג\"כ שתו וכשראו שנפל' עליהם תרדמ' גדול' וכבידות ציוו לסגור המבצר בדלתים ובריח שלא לברוח והתחילו לבזות אותו ולריב עמו אבל נפל עליהם שינה ונעשו כפגרים והוא צוה למשרתו שיאסור המרכב' ליסע משם ואמר לו המשרת רבינו הדלתים סגרו במנעול ובריח חזק ואמר להמשרת לך אמור להם משמי שיפתחו והלך ואמר ופתחו ברעש גדול וכשראו הנשים שלהם המופת הזה בקשו ממנו בבכי' שלא יהי' עונש על ידו והשיב להם שנגזר עליהם שריפ' ומגפ' ודלות וכל הנולד מהם יהי' לו מום והפצירו בו ואמר שעד עשרים שנה יתעכב הגזיר' ע\"י בקשתם ונסע משם ומחמת פחד הרשעים נסע עשרים פרסאות בהרף עין ע\"י קפיצה כי זה הי' נקל לו כנודע ממעשיו ששלח אחריו ר' אבא מדראהביטש שנשתגעה אשתו והתפלל מנח' בעיר פדאהייץ ובתחלת הליל' בא לק\"ק דראהביטש והתפלל מעריב בבהכ\"נ כמפורסם ואמר שאם הי' נוגעין בו להכות הי' נחרב חצי עולם וכל זה הי' ע\"י נחשים צפעונים שדברו סרה ולולא כן הי' מביא הגאול' והי' מחזיר כל העולם למוטב. ואחריו קם רבינו הקדוש קדש קדשים רבינו דוב בער המאיר לארץ והי' לו שלש מאות תלמידים כולם בעלי רוח הקודש אמיתי ועליו עמדו נחשים ועקרבים בלי שיעור עד שהסיתו גם לגדולי ישראל והי' ריב ומחלוקת מה שלא הי' בזמן קרח וכל זה הסיב' ע\"י שהצדיק הולך בכל יום ממדריג' למדריג' עומדים עליו נחשים ועל ידם נקרעו כל הדינים ממנו עד שנתגלה לו אור עליון מעין עוה\"ב לילך מעולם ועד עולם מדריגות גדולות כי בודאי מי שהולך עם זבל וקש ותבן לא יעמדו עליו לסטים והולך בשלום עם זבל שלו המסריח אבל ההולך באבנים יקרות כמה וכמה רוצחים ולסטים עומדים עליו ועדיין השטן מרקד בינינו לעשות פירוד לבבות ושנאת חנם ולדבר סרה על צדיקי אמת להאריך עלינו הגלות המר והמקבלו והשומעו והשמח והיושב במסיבתם לא יהי' לו חלק באלקי ישראל בודאי ואני ערב לו שלא יראה בנחמת ציון וירושלים:
וכן הי' מעש' שאירע להקדוש רבינו יצחק מדראהביטש שהי' לו ענין שתיכף שאמר בידך אפקיד ישן לו ואם אירע שלא יכול לישן הי' יודע שעשה איזה חטא ואינם רוצים לקבלו עד שעשה תשוב' ופעם אחת פשפש ולא מצא עד שבדק וחקר שהי' עומד במסיבות לצים שעשו ליצנות ממרן אלקי הבעש\"ט והוא שתק ולא מיחה ותיכף עמד ממטתו וצוה לעגלון שלו שימסור לו הרכב ונסע תיכף לק\"ק מעזבוז לבקש ממנו מטו. ומרן לא הכירו מעולם ולא הי' מכיר אותו שום אדם במעזבוז והלך הרב ר' יצחק לבית מדרשו של מרן להתפלל ועמד שם בזוית להתפלל ובעת קריאת התור' קרא אותו מרן מורה רבינו ר' יצחק בן ר' יוסף ואמר לו שלום עליכם מורי ורבי התלוצץ על הבעש\"ט ונסע דרך כזה ובעש\"ט מוחל בלב שלם. ראה כמה הגיע תנועה של לשון הרע ואתם אחיי השמרו בנפשכם וחיו לאורך ימים ע\"כ:
ובספר רחמי האב כתב ששמע מפה קדוש הרב מראזדעל איך שרבינו דוב ממעזריטש נצטער על שנעשה מפורסם וגילו לו מן השמים שפעם א' נסע בחוה\"מ דרך שלא הי' צריך והקב\"ה מדקדק עם הצדיקים כחוט השערה וחשבו לו זאת כמבזה את המועדים ולכך נענש שנעשה מפורסם: עיין אזור אליהו פ' קרח: " + ], + [ + "עוד טעם. למנהג הנהוג בבוא איש ישראל אל הצדיק ומבקש ממנו שיתפלל בעדו נותן לו ממון עבור זה. משום דהנה התבודדות לתפלה ולנבואה צריך להגביה השכל. ולהקטין החומר הגס ולקבל שפע אלקי בהכנת מוחין דגדלות. והנה גסות החומר מושך אחור לבל יתן מקום להכנת השכל רק להמיית תאוותו. ע\"כ עצה היעוצה ליתן לו איזה דבר יוטב בעיני החומר ויניחוהו להתבודד ולהתפלל. והוא דמיון השעיר של יוה\"כ ודמיון השערות שבתפילין.*ועי' ברכות דף ק\"ה ע\"ב דכל המקריב דורון לת\"ח כאלו הקריב בכורים. והגאון חיד\"א כתב בשם נח\"י פ' לך שלא ימנע הת\"ח מלקבל דורון שמזכה לנותן וכו' ע\"ש:
ובענין תפלת הצדיק כתב בספר מגיד תעלומה להרב הצדיק הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל (ברכות) וז\"ל שמעתי בשם כבוד אדמו\"ר הרב הקדוש מוהר\"ר יעקב יצחק זצוק\"ל דלפעמים הצדיק נענה אפילו בדיבור בעלמא בלא תפל' רק כשאומר יהא כך וכך והשי\"ת מקבל דבריו. רק שהחילוק הוא אם נעשית מבוקשו ע\"י תפל' הוא דבר המתקיים. משא\"כ אם נעשית רצונו בדיבור בעלמא אינו בטוח שיהי' דבר המתקיים ע\"כ. ופי' בזה תשובת חנה אל הנער הזה התפללתי. תפל' ממש. ולא דיבור בעלמא. הנה מוכרח הוא שתהי' דבר המתקיים:
ובספר זרע קודש פ' וישלח כתב שמעתי מפי אדמו\"ר מלובלין שאמר שהוא מתפלל על אדם שיושפע לו עשירות ובהשפע' זו נשפע גם יראת שמים כי שפע המקום ב\"ה נכלל מכל טוב וכשהקב\"ה ישפיע לאדם טוב' בתוכה כל מיני טובות אפי' יראת שמים דהיינו העזר הבא לו מקודש ע\"ד מי הקדמני ואשלם:
ובספר מדבר קדמות להגאון חיד\"א זללה\"ה כתב בשם המקובלים שנשיקת התלמיד לרבו מועיל שתתקים ברכת הרב על התלמיד לעולמו עד:
ובספר לב שמח כתב אדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל בהקדמ' בשם זקינו הגאון הקדוש מהר\"ש מבעלז זצוק\"ל שאמר ששמע מצדיקים שאם צריך לישועה או לאיזה דבר יצייר במחשבתו צורת הצדיק לנגד עיניו ובודאי יוושע. אגרא דפרקא אות ז' בשם הר\"ן: ", + "כאלו הקריב ביכורים. בס' איזור אליהו (תבא) כתב הטעם שאמז\"ל כל הנותן דורן לת\"ח כאלו הקריב ביכורים. לפי שהתורה נקרא ראשית שנאמר ה' קנני ראשית דרכו. לכך כיון שנותן דורן לת\"ח הוי כאלו הקריב ביכורים שמחזק ראשית דקדושה:" + ], + [ + "עוד טעם דהענין הוא בבא איש להתפלל אל הש\"י בעד חבירו הנה יחשב לעזות ח\"ו באמור לו למה חבירך אינו מתפלל בעצמו ע\"כ הוא לקבל זו רוח יתירה בך שאתה הגון בעיניך מחבירך להתפלל לפני בוראך. ע\"כ עצה היעוצה ליקח איזה שכר ע\"ז. וא\"כ הוא תשובה בפני המקטרג בשביל זה אני מתפלל בשילמו משכורתי ומחויב אני לעשות שליחותו.*ובספר זרע קודש (בשלח) כתב יש עתים שצריך הצדיק לעשות באופן זה שלא להתפלל בפירוש כמו שאנו רואים בצדיקי הדור כשבא אדם לפניו ומבקש מאתו שיתפללו עליו בעניני הצטרכות ומשיב לו הצדיק בהעברה בעלמא השי\"ת יעזור לך וכדומ'. ומי שהוא צדיק גדול פועל מדיבור זה תיכף כי זה הדיבור בעצמו היא תפל' לו ית\"ש רק שהוא בהסתר מפני שרואה הצדיק שעת לירא מקטרוג. וצריך להסתיר תפלתו שלא ירגישו כלל המסטינים שהוא מתפלל:
ובליקוטים שם כתב דרפוא' שייך בכל דבר. ע\"ד שהעולם אומרים אדם זה חלש בכיסו. ואם חסר מאתו זה הדבר נקרא הדבר זה קצירו. שקצרה השפע בדבר זה אצלו:
כתב בספר אגרא דפרקא אות ע\"ג וז\"ל קבלנו מהצדיקים בשעה שהאדם צריך להתפלל על חבירו ורואין ח\"ו שהדין מתוח יתפלל עליו במחשב'. ועוד קבלנו להתפלל עליו ברמז דהיינו אם צריך לרפוא' יתפלל עליו על מזונות שהרפוא' כמזונות וכיוצא. והשי\"ת בוחן לבות וכליות הוא יודע מחשבתו ובעלי הקטרוג לא יקטרגו. כיון שאין תפילתו בפירוש על הדין המתוח עליו, כך קבלנו עכ\"ל:
ובספר צפנת פענח כתב בשם הרמב\"ם כמו שיש חולי הגוף. כך יש חולי הנפשות והת\"ח הם רופאי הנפשות. ובספר הדרת קודש כתב שמעתי לא יחל דברו ועי\"ז כבל היוצא מפיו יעשה השי\"ת. כמו שמצינו בר' יהושע בן לוי ע\"י שלא התיר לעצמו שבוע' מעולם נתקיים שבועתו ונשאר בחיים בגן עדן :
ובספר מאור ושמש (בלק) כתב שמעתי מפי אדמו\"ר בוצינא קדישא מוהר\"ר אלימלך זצוק\"ל ששאל אותו הצדיק המפורסם בוצינא קדישא אחיו מוהר\"ר משולם זושא זללה\"ה בזה\"ל אחי למוד לי זה שאתה הוא פועל ניסים ונפלאות ומעשים נוראים שאוכל ג\"כ לפעול כך. והשיב לו אדמו\"ר שהוא ע\"י התחברות הצדיקים ואהב' וחיב' וריעות ביניהם עי\"כ נפעלים ונעשים כל הניסים וכל הפעולות והמעשים נוראים. והודה הצדיק לדבריו ואמר בודאי כי זה עיקר הכל:
ובספר תפלה למש' (פ' בראשית) כתב שמעתי מפה קדוש מ\"ו איש אלקים קדוש מוהר\"ר מנחם מענדיל נבג\"מ מרימנאב שאמר מי שזוכה לדעת שלימ' כשרואה את הצדיק ומסתכל גם מכל אבר יכול ללמוד תור' ממש כאשר הוא למד מרבו מכל אבריו תור' ממש ומי שאינו זוכה כל כך עכ\"פ כשיסתכל בפני רבו הצדיק נשפע עליו אור מהצדיק מכל אבר ואבר ע\"כ. ואיתא בס' זקוקין דנורא כי הסתכלות פני הצדיק מסוגל לזכרון. וכן מצינו בבעלי הזוהר דנקט כמה פעמים פלוני אזל למיחמא לפלוני לא אמר ללמוד רק למיחמא:
ובספר דגל מחנה אפרים (ויחי) כתב דכשמסתכל בדמות פניו של צדיק מזה באה הארה לנשמת המסתכל בו וההיפוך בדמות אדם רשע ולכך אסור להסתכל בדמות אדם רשע:
ובעניני המנהגים אשר ילמוד מפי רבו לא יתנהג רק בדבר שאינו מתנגד לעצם. היינו הדברים שאינם ניגוד לאיזה מצו' ולאיז' דבר מדברי חז\"ל. משא\"כ כשיש במנהגיו איזה ניגוד. לתור' שבכתב ושבע\"פ. או אפילו לאזהר' קטנ' שבדברי חז\"ל שכל זה הוא עצם תורתינו לא יאבה ולא ישמע להתנהג במנהג הזה. הגם שרואה מנהג הזה אצל הרב. אפי' אם יעמיד לו הרב החמ' באמצע השמים ויבקע לפניו את הים. הגם שצריך לדון את הרב לכף זכות בענין ההוא באמור בלבו אפשר אינו מבין עניניו ואפשר הרב עושה משום עת לעשות לד'. (כי חליל' להרהר אחר רבו כחוט השערה) אבל התלמיד בעצמו הרוצה ללמוד לא יאבה להתנהג בשום אופן במנהג העוקר איזה הלכ' מדברי תוה\"ק כגון לבטל עונת ק\"ש ועונת תפל' בזמנים שקבעו חז\"ל הגם שיפתוך כמה אנשים מתחכמים לדעתם באומרם שמן הצורך להמתין עד ירגישו יפעת שפעת מוחין דגדלות. [הערת המדפיס: ובשם הרב הצדיק הקדוש מוהר\"ר משה מקאזניץ זצוק\"ל שומר רוח לא יזרע. פי' מי ששומר וממתין עד יערה עליו רוח ממרום שיוכל להתפלל. איש כזה לא יזרע. לא יוכל לזרוע ולעבוד את ד'. ורואה בעבים לא יקצור שאפי' עב הענן סך בעדו. שאין מוחו בהיר וחזק כ\"כ אעפ\"כ רואה לעבוד עבודתו. איש כזה לא יקצר בעבודת השי\"ת:
ובספר זרע קודש להרב הצדיק הקדוש מוהר\"ר נפתלי מראפטשיץ זצוק\"ל כתב מ\"ש מרע\"ה ואתחנן אל ה' בעת ההוא ולא אמר באיזה. ללמד אותנו בזה שלא יאמר האדם עתה אין לי מוח כראוי לתפל' ולא אתפלל עתה רק לכשאפנה אתפלל כראוי וכנכון רק בכל עת ועת תתפלל לפי העת ההוא של עכשיו יהי' העת איזה עת שיהי'. וז\"ש ובקשת משם את ד' אלקיך ומצאת. שאמר ג\"כ סתם משם ול\"א באיז' מקום וזמן. רק הפי' משם מכל מקום ומקום שאתה שם אז תדרוש את ד' אלקיך ומצאת כי תדרשנו:
ובספר אמרי צדיקים ח\"ש כתב שמעתי מפ\"ק הרב הצדיק מבארדיטשוב זצוק\"ל שלא יתרשל אדם ח\"ו במצות השי\"ת מחמת שאין לו התלהבות כי חליל' כאשר ימתין אדם שיהי' לו דוקא התלהבות יעבור זמן המצו' חליל'. ואין זה עבד נאמן רק צריך לעשות המצו' בכל עת שיגיע לידו אף שאין לו התלהבות:] תדע ידידי שזה עצת היצר. הגע בעצמך אם יעלה בדעת האדם שלא לאכול מצה בפסח רק ימתין עד חג השבועות שאז יהי' לו מוחין דגדלות מאור פני מלך הירצה ד' אלקי ישראל בעבוד' זו. נאמן הוא בעל מלאכתינו אשר עשה לנו את הנפש ונתן לנו את תורתו אשר היא בעצם למעל' מן הזמן ונתנה לנו תחת הזמן להורות כי לכל שם בשם אדמו\"ר הרב הצדיק הקדוש מוהר\"ר יעקב יצחק מלובלין זצוק\"ל: ", + "רופאי הנפשות. בספר בית שמואל אחרון (דברים) כתב בשם הקדמונים כשם שיש חולי הגוף כך יש חולי נשמה. וכשם שחולי הגוף כסוף לדבר המזיקין לגוף ומואס בדברים המועיל. כך מי שהוא חולי הנפש יכסוף לדברים המזיקים לנשמה ומואס בדברים המועילין לנשמה. וכשם שהחולי בחולי הגוף אם יודע שהוא חולה יבקש רופא לרפאות אותו ורופא מרפאתו. ואם אין יודע שהוא חולה לא יבקש רופא שירפא לו. ויגבר החולה עליו עד שימות. כך מי שהוא יודע שהוא חולה חולי הנפש יבקש רופא הנפש לרפאות אותו עד שישוב בתשובה ואם אין יודע שהוא חולה אין מבקש לו רופא ואין שב בתשובה עד שנעשה כמת. שרשעים בחייהם נקראים מתים:", + "בדמות פניו של צדיק. בסידור לב שמח כתב וז\"ל ידוע בספרים שע\"י הצדיק הלומד תורה הקדוש' מי שבא אליו ורואה פניו ג\"כ נדחה הרע מהרואה אותו. וכך שמעתי ממו\"ח הקדוש מהר\"ש מבעלז זללה\"ה וראה הכהן ע\"י הסתכלות הכהן בזה והנה נרפא נגע הצרעת:", + "למעלה מן הזמן. ובספר דברים נחמדים כתב וז\"ל הא דפסקינן הלכה כר' יהושע לענין ק\"ש עד ג' שעות הוא דוקא בדיעבד. וגם ר' יהושע בעצמו לא אמר זה רק בדיעבד אבל מודה הוא דלכתחילה מחויבין לקרות ק\"ש בזמנה עכ\"פ בתחילת הנץ. והנה פליאה דעת ממני מה שכעת נוהגין בכל תפוצות ישראל לאחר לכתחלה זמן ק\"ש ותפלה עד זמן רב על היום. ורבותינו הנהיגו זה בגולה. להיות בעוה\"ר צריכין לעסוק במו\"מ על המחיה ועל הכלכלה. וקודם התפלה היו נזהרין שלא לעסוק בשום מו\"מ. כי כן היא מדינא דגמרא שלא לאחר זמן התפלה. וקבעו עיתים לתורה. משא\"כ בזמנינו זה הנה מחמת הדחקות והעניות הנה עוסקים במו\"מ גם קודם התפלה. איני יודע למה מאחרין זמן ק\"ש ותפלה:", + "ושמעתי אומרים בשם הרב הגאון מהר\"ש זלה\"ה אשר הי' אב\"ד בקהלתינו שאמר רבותינו הנהיגו זה בגולה בכדי שהתינוקות של בית רבן יבקיעו האויר קודם התפלה. כי האויר משובש בגייסות הקליפות וע\"י הבל של התינוקות של בית רבן בוקעין האויר ותוכל התפלה לעלות. ואמרו זה בפני כבוד אדמ\"ו הרב הקדוש מלובלין זצ\"ל וקלסי' עכ\"ל:", + "ובספר זכרון טוב כתב בשם הרב הצדיק הקדוש מנעסכאיז זצוק\"ל שהרב הצדיק הקדוש מוהר\"ר מיכלי זלה\"ה מזלאטשוב שאלוהו התלמידים טעם על תפלתו לאחר שעת תפלת כל ישראל. ואמר שכמו שמצינו בשבט דן שהי' נוסע באחרונה ומאסף לכל המחנות. פי' שהיה מגביה כל האבידות שנאבדו מכל הנוסעים לפניהם. היינו שהיו מגביהים ומעלים כל התפלות של ישראל שהי' בלא דו\"ר. וכן אני ג\"כ מאסף לכל התפלות שמתפללים בני ישראל בלי כוונה הראויה. והם בחי' אבודים. ואני מאספם ומחזירם לבעליהם פי' לשורשם. וסיים הרב הצדיק הק' הנ\"ל הוא הי' כחו יפה לומר כן. אבל אנן מה נענין:" + ], + [ + "טעם שאמרו חז\"ל (ברכות דף נ\"ח ע\"ב) הרואה את חבירו לאחר י\"ב חודש אומר ברוך מחיה המתים. משום דהנה חברים כשהם באחדות בחבורה יחד באהבה הנה הוא כעין זיווג הנשמות ונולד מחבורתו מלאך. והנה המלאך הוא כברי' שאין לה עצם ואינו מתקיים יב\"ח. והנה שוב אחר יב\"ח כשמתראין אותן הנשמות באהבת חברים הנה מחיים את המלאך ההוא ע\"כ מברכין ברוך מחיה וכו'. מגיד תעלומה בשם הרב הקדוש מו\"ה אברהם יהושע ממעזיבוז זצוק\"ל:" + ], + [ + "טעם. שאמרו רז\"ל (ברכות) הרואה קדירה בחלום יצפה לשלום. משום למשל אם צריך לבשל בשר א\"א לבשל רק ע\"י מים. ובלתי קדירה ג\"כ א\"א לבשל. כי המים בלבד תכבה האש. ונמצא ע\"י הקדירה הושם שלום בין המים ובין האש. ונמצא שניהם מבשלים המים והאור וזה הכל ע\"י קדירה. ולכן הרואה קדירה בחלום יצפה לשלום כמו הקדירה העושה שלום. בשם הגאון ר' מרדכי בנעט זצ\"ל. " + ], + [ + "טעם. למה שתקנו למי שהזכיר השם לבטלה לומר בשכמל\"ו. הוא על שלא כיון בברכתו לא פרחת לעילא לכן אומרים זאת כי הם נקראים גדפין. (דאיתא בכהאר\"י זללה\"ה אינון שית תיבין נגד שית גדפין) ועשה בזה גדפין לפרוח לעילא. הנתן אמרי שפר:" + ], + [ + "טעם. מה שקורין לאפרים כינוי פישל. הוא מחמת שיעקב בירך את בניו וידגו לרוב. ופירש\"י כדגים הללו שפרים ורבים. ובשם אפרים נכלל יותר הברכה כמו שנאמר כי הפרני אלהים כו'. בשם הרב הצדיק הק' מוהר\"ר פנחס מקאריץ זצוק\"ל. ואמר כשמברכין את הבנים ישימך אלהים כאפרים. יש לכוין שלא ישלוט בהם עין הרע כמו שפרש\"י ז\"ל ג\"כ:", + "כי הפרני אלקים. בספר אגרא דכלה (יתרו) כתב על פסוק אשר שם האחד גרשום כי אמר כו' ושם האחד אליעזר כי אלהי אבי בעזרי. חסר תיבת אמר. וכן ויקרא יעקב שם המקום פניאל כי ראיתי כו' וכן אצל בני יוסף כתיב כי נשני אלקים כי הפרני אלקים חסר ג\"כ תיבת אמר. הטעם הוא. כי במקום שהוא מן הצורך להזכיר ש\"ש לא נאמר תיבת אמר כי לא אמרו בפיהם הטעם. בכדי שלא להזכיר ש\"ש בחנם. אך טעמם הי' כמוס עמהם:", + "ובכפר דעת זקנים מרבותינו בעלי התוספות (יתרו) כתב לכך לא נאמר תיבת אמר כשנולד בנו אליעזר כמו שאמר גר הייתי בארץ נכריה. לפי שמשה כתב ספרו והי' אומר כל שעה אלהי אבי בעזרי ואלו כתוב אמר הי' משמע רק לפי שעה:" + ], + [ + "טעם. שהולכין להקביל פני הרב ברגל. משום שכל הניצוצות מהעולם הדרים בעיר ההיא הם נמצאים בהרב מהעיר ההוא מחמת שהוא הגדול שבהם. וע\"כ הם הולכין להקביל פניו ברגל שאז יוכלו לקבל ממנו הארה גדולה ולהוציא הניצוצות. דעת משה פ' שמות: " + ], + [ + "טעם. שהאשה נושכת את הפיטם של האתרוג. מפני שאמרו ז\"ל עץ שחטא בו אדם הראשון אתרוג הי' ע\"כ נושכת את הפיטם כדי להראות כשם שאין לי שום הנאה בזאת הנשיכה כך לא הי' לי אז שום הנאה. ראיתי באיזה ספר." + ], + [ + "טעם. שהזמירות והשירים נקראו מזמורים. מלשון לא תזמור ולפי זה זמירות ר\"ל זמורות שכשם שהמזמר בגפנים יקוץ כל הזמורות ויניח מה שראוי לרטב (היינו השורש ומה שהוא רך שיוכל לצמוח ומה שיבש בו יקוץ ממנה) כך הזמירות שאנו אומרים יסורו ויקופו כל המכשלות והעונות שיש למי לפני הש\"י וכשיבא תפלתינו שתהי' נשמעת ורצויה לפני השם. מנורת המאור ח\"א אות צ\"ג: " + ], + [ + "טעם. נכון למה בסיום של מס' ברכות מסיים אמר ר' אלעזר אר\"ח תלמידי חכמים מרבים שלום בעולם שנאמר וכל בניך למודי ד' ורב שלום בניך אל תקרא בניך אלא בוניך. ובסיום מס' יבמות מסיים ורב שלום בניך ואינו מסיים האי אל תקרא בניך אלא בוניך. משום דהנה במס' יבמות מדבר מענין יבום וחליצה והיבם נקרא בונה כמאמר הכתוב אשר לא יבנה את בית אחיו לכן לא רצו בעלי הגמ' לסיים האי אל תקרא בניך אלא בוניך כי אדרבא רצו לסיים בברכה היינו שיהי' להם בנים ולא יצטרכו לבוא ח\"ו לידי יבום וחליצה הנקרא בונים ולכן מסיים ורב שלום בניך. אבל בברכות דלא מיירי המסכתא מענין זה לכן מסיים כל הברייתא אל תקרא בניך אלא בוניך. צמח דוד להרב הצדיק הקדוש מדינוב זצוק\"ל. וע\"ל סעיף ק\"א:" + ], + [ + "טעם. שאין אוכלין לב בהמה ועוף. שקשה לשכחה. תשב\"ץ סי' תקס\"א: " + ], + [ + "עוד טעם. מפני שרוח בהמות שורה בהם ואם האדם אוכל אותו מתדבק בו אותו הרוח הבהמות וגורם לו טפשות ושכחה ולפעמים יתגלגל איזה רוח באותו כבהמה או חיה ועוף וידבק בו כי המשכן הרוח הוא הלב. ש\"ע של האר\"י ז\"ל:" + ], + [ + "טעם. מדוע בישראל היום הולך אחר הלילה ובאו\"ה הוא להיפוך. י\"ל ע\"פ מאמר ז\"ל שהצדיקים תחילתן יסורין וסופן שלוה.*ועד\"ז ביאר בספר דברי שאול המדרש הובא בספר יעלת חן אלמלא שמע המן לעצת אשתו לא הי' מפסיד. והוא תמוה דהא שמע לעצת אשתו. רק הכוונה דהנה זרש אמרה לו ובבוקר אמור למלך לתלות את מרדכי [הערת המדפיס: בספר ברית אברם. ויאמר המלך. ממ\"ה הקב\"ה להמן הכסף (מלשון נכסוף נכספתי) פי' מה שאתה כוסף על עם ישראל ומרדכי. זה נתן לך בעצמך. שהיא עצמו נתלה. לך בנימ' נ' שנתלה על ן'. והאומות נהרגו. והעם ישראל לעשות בו כטוב בעיניך. פי' מה שטוב בעיניך לעשות לך. היינו יקר וגדולה. זה בעצמו תעשה בעם מרדכי:] וכבר נודע שאוה\"ע מונין לחמה וישראל ללבנה ולכך דקדקה לומר ובבוקר אמור למלך דהיינו שהצלחתו יהי' בבוקר. אבל המן בא בלילה שהרי בלילה נדדה שנת המלך והוא בא בלילה ואז הצלחת ישראל וז\"ש אלמלא שמע המן לעצת אשתו לא הי' מפסיד.
ועי' בכור שור (ברכות) שכתב בשם אביו ז\"ל איתא במדרשים שי\"ב שבטי ישראל הם נגד י\"ב שעות היום. ועשו וי\"א אלופיו הם נגד י\"ב שעות הלילה. נמצא אלוף אלה הוא נגד שעה ששית מהלילה. ולכן כתיב על אל\"ה אני בוביה. פי' אחר אלוף אל\"ה שהוא בגמר שעה ששית שהוא חצות הלילה אני בוכיה על החורבן: וברשעים תחילתן שלוה וסופן יסורין. וידוע דהלילה מרמז על פורעניות ומדה\"ד כמו שכתבו כל המקובלים וגם המקראות ומאמחז\"ל מורים ע\"ז. והיום על מדת הרחמים ולכך בישראל הוי תחלת הלילה והיום בסוף לרמז מתחילתן יסורין וסופן שלוה אבל באו\"ה להיפך תחילתן יום היינו שלוה ואח\"כ לילה לרמז דסופן יסורין. אמרי שפר:" + ], + [ + "טעם. שנוהגין לשפוך מעט מן המים ששואבין קודם השתי'. לפי שיש מים ששתו מהם השדים וזו רפואתם. חולין דף ק\"ה*בספר נשמת חיים מאמר שלישי פ' י\"ב כתב וז\"ל אם תרצה לדעת מהות הרוחות לך נא למדרש של רשב\"י ותחזנ' עיניך נפלאות. הלא הוא בפ' תצא דף רע\"ז וז\"ל אוקמוה מארי מתניתין דאית מנהון במלאכי השרת ואינון תלמידי חכמים וידעין מאי דהוה ומאי דעתיד למהוי ואינון בדיוקנייהו בארעא אינון מארי פילוסופי' אצטגניני ישראל דידעין מאי דהוה ומאי דעתיד למהוי באותות דחמה וסיהדא ולקותא דלהון. וכל כוכב ומזל ומאי אחזי בעלמא. ואית מנהון בבהמה פרין ורבין כבהמה דיוקנא דלהון לתתא אינון עמי הארץ. ואוקמוה מארי מתניתין דאינון שקץ ובנותיהן שרץ ועל בנותיהם נאמר ארור שוכב עם כל בהמה ואינון שונאין לתלמידי חכמים מארי משנה דאינון מלאכי השרת ממש. וכן בתיקונים דף מ\"א אית שדין דאינון קדישין כגוונא דמלאכין. ראה נא פה קדוש מפיק מרגליתא איך חלק הבריות האלו בג' כתות ואיך כיוצא בהם נמצאו בין בני אדם בארץ:
וכן כתב בזוהר פנחס דף רנ\"ג ובגין דא אמרו מארי מתניתין דאינון ג' מינין מינייהו. חד מין דלהו כמלאכי השרת. וחד כבני אדם. ומין תליתאי כבעירין. ואית בהון חכימין באורייתא דבכתב ודבעל פה. איתקרי יוסף שידא על שם דאוליף ליה שד. ולאו למגנא אמרו מארי מתניתין אם הרב דומה למלאך ה' צבאות תורה יבקשו מפיהו כו' ע\"ש.
ובפרק כ\"ז כתב בשם תקוני זוהר חדש שכל מעשה בראשית נתנו חלקם בבריאתו של אדם כשדיבר הקב\"ה עמהם ואמר נעשה אדם חוץ מהמזיקין שקטרגו על בריאתו ואמרו מה אנוש כי תזכרנו. ולכן עדיין שונאים לאדם ומבקשים רעתו. השם ישמרנו.
וע\"כ נקראו שדים מלשון שדה כי מציאתם בשדה יער. וכבר למדו לנו רז\"ל בברכות פ\"א שאין נכנסין להרבה מפני המזיקין. וכתב שם והנה באזנינו שמענו ואבותינו ספרו לנו איך בעיר נימאראינש אשר במלכות פורטוגאל בית א' ישן והרבה מדוכסי העיר לא הי' דרים בתוכה כי יצא עליה שם רע ששם הרגיעה לילית ושעיר על רעהו יקרא. והנה פעם א' ברחוב העיר איזה בחורים אבירי לב מדברים. ויאמרו איש אל רעהו נבא נא אל הבית אם ימיתנו ומתנו ואם יחיינו נחיה ונעשה לנו שם, ויתחזקו ויבאו אל הבית וידלקו נרות ושלחן ערוך לפניהם. ויהי הם אוכלים ושותים וחוגגים. והנה נער קטן שחור כעורב וילך ויקרב ויאמר אדוני שלחני ורוחו להגיד לכם שתיכף ומיד תלכו לשלו' ותפנו את הבית. וישיבו לו אמור אל אדוניך שיבא נא כבודו אלינו ויחדיו נמתיק סוד. אולם כהרף עין חזר עליהם הנער וגזר עליהם שיפנו. ויען לא במהרה עשוהו בקצף גדול וביד חזקה הפילו רוח סערה בבית ויכבו את הנרות ויסקלו' באבנים והמה ברחו זה מדלג על הספסלים וזה מקפץ על החלונות זה נשברה ידו וזה רגלו והעיר כלה נבוכה. וכל ישעם וכל חפץ הרוחות האלו. כי לא יצמיח האדם ביראת ה'. וכן ראינו שעשה כל השתדלותו להחטיא את אברהם ולנסותו בא אל האלדי' ואמר מכל הסעודה שעשה שמא הקריב לפניך תור או בני יונה. וזהו אחר הדברים האלה אחר דבריו של שטן. וכמו שארז\"ל הלך וקדמו בדרך כדי להכשילו. גם הוא הי' הסיבה במעשה העגל וכמין דמות משה מת הראה להם השטן שנושאין אותו באויר רקיע השמים וכל ישעו לההטיא את האדם ותיכף ומיד שחוטא כותב עליו שטנה כי ע\"כ נקרא שטן השם ישמרינו עכ\"ל: ודוקא השותה מן המים הוא ישפוך*גם צריך לשפוך קודם שיברך כמבואר בס\"ח סי' קי\"א. וכן סכנה לסתום חלונות ופתחים שמא נכנס בפתח או בחלון מזיק אחד ואולי עתיד לצאת דרך שם ואם יסתמנו מטריח המזיק לילך בדרך אחר. ואין להתגרות בשטן כמעש' דרבי פלימו דהוה רגיל לומר גירא בעינא דשטנא ואתחזי ליה וצעריה. ולכן ותלחץ רגל בלעם אל הקיר לעבור במקום הנגזר לו. [הערת המדפיס: ובספר מדרש תלפיות אות א' כ' בשם כתיבת יד דמה שהאתון לחצה רגל בלעם אל הקיר ורבצה תחת בלעם ולא חשבה אם המלאך רוצה לעבור הוא יקפוץ על ראשו לאיזה מקום שירצה. כי האתון ידעה שכך ענין המלאכים שאינן הולכים כ\"א כל א' במסילה שלו באויר הקצוב לו כי הקב\"ה חולק כל האוירות לכל אחד ואין א' נכנס בגבול חבירו לכן אדם שהרס כותלי ביתו אם ישנה החלונות ממקום שהי' קודם יש בו סכנה כי המלאכים שהיו עוברים דרך אותם החלונות כועסים בעבור שיש להם להקיף ע\"ש:] מעבר יבק שפתי צדק פ' כ\"ו:
ובספר חסידים אות כ\"ג כתב ג\"כ לא יסתום אדם חלון או פתח לגמרי שלא יזיקו השדים כי דרכם לצאת בו אלא ינקוב נקב קטן בו:
עוד כתב בספר מעבר יבק שם דנכון לאדם לעשות בכל יום בבוקר קודם עליית השמש לפתוח חלונות ביתו ויכוין לעשות פתח ומסלול לחוט של חסד שיכנס בביתו ובחומותיו כי בזה חסד אל יהיה בביתו כל היום וההיפך בתחלת הלילה שבו תרמוש כל חיתו יער יסגור חלונותיו ויכוין להבדיל בין הקודש ובין החול עד כי יבא זמן חצות שאז יחזרו ויתבלעו בנוקבא דתהומא רבא. והכל הולך אחר כוונת הלב שכפי הכוונה כך יפעל המעש' ויתראה למעלה. ועי' ט\"ה ח\"א סעי' רנ\"ה בהשמט' בד\"ה ובספר:
ובספר ישמח משה (נשא) פי' המדרש יברכך ה' בממון וישמרך מן המזיקים. עפ\"י הגמרא (תענית ח') אין הברכה שורה אלא בדבר הסמוי מן העין הוקשו התוס' הלא במידי דצייר וחתום לית להו רשותא ותירצו דמה שנתרבה מכח הברכ' היא כמו הפקר לכך אית להו בישותא וכו' ע\"ש. נמצא היכא שיש חדא לטיבותא דיש ברכה יש חדא לגריעותא דשולטין. והיכא דיש חדא לטיבותא דאין שולטין יש חדא לגריעותא דאין ברכה. ולכך הבטיח לישראל תרתי לטיבותא:
כתב בספר שבט מוסר פ' מ\"ז הקופין היו מתחלה בני אדם ובדור הפלגה הכת שאמרה נעלה לשמים ונשב שם נעשו קופין רוחין ולילין ויש להם קצת דמיון לאדם וכל מה שרואים שעושים הם עושים כמוהו משום שמבקשים למה שהיו תחלה ולחזור לקדמותם:
וראיתי בס' אחד על מה שאמז\"ל כשברא הקב\"ה רוחותיהן של המזיקים לא הספיק לברוא גופיהן עד שקדש היום ונשארו רוחות בלא גוף. הלא הקב\"ה יכול לברוא בדיבור א' כמה וכמה עולמות ובפרט שהי' יכול לברוא את הגופיהן ג\"כ רק הקב\"ה עשה זאת כדי שממנו ילמד האדם שאם יעשה איזה מלאכה בע\"ש ובתוכו קדש היום יפסיק ולא יגמור הדבר: תוס' שם בד\"ה חזונהו: ", + "שיש להם להקיף. בספר זכרון טוב כתב בשם הרב הצדיק הקדוש מנעסכאיז זצוק\"ל שהי' דרכו להקפיד אם סתרו תנור וביטלו את היסודות שישב עליהם התנור של חומה. אבל לבנות ספסל חומה. או להעמיד שם דבר כבד שאינו מטלטל. והי' מקפיד שלא לסתום מוצא העשן דרך תקרת הבית אבל לעשות במקומו כמין פתח. והי' מקפיד שלא לסתום מרתף או קייליר או באר שהי' בחצר הבית או באיזה חדר. וכשהי' סותרים בית ובונים מחדש הי' מקפיד שלא להכניס לבית מקום נטיפת הגשם מעל הגג. וגם שלא לפתוח חלון בסימטא של מקום צר שאינו נקי. וכל הדברים הללו וכיוצא בהם הי' לפרקים מתיר אותם לאיזה פרטי ע\"פ פקידתו ע\"כ:", + "ושמעתי בשם קדוש א' שצוה לא' שהי' סותר את ביתו ובנה אותו מחדש. ורצה להכניס להבית מקום נטיפת הגש מעל הגג. לחפור במקום נטיפת הגשם מעל הגג אדמה באורך ורוחב ועומק באורך מעטיר א' ולהשליך את האדמה למקום אחר ולמלא אותה באדמה אחרת.", + "ובספר ע\"א כתב בשם הרב הצדיק הקדוש מוהר\"ר אברהם יעקב מסא\"ג זצוק\"ל שפעם אחד להכרח גדול צוה מקודם להרחיב הגג ושיהי' כן שנה ואח\"כ להרוס הכותל ולעמוד במקום זה הבנין. וכן במקום שבוער אש בבית הי' מקפיד מאד שלא יקח אותו להבית בשום אופן ולא דוקא בתנור וכירים אפי' בתנור חורף. ובהכרח פעם צוה לבנות על כל זה המקום כגובה ב' או ג' אמות שלא ישתמש בשם כלל:", + "ובענין אם מותר לקצץ אילני פירות לעשות במקום ההוא בית דירה עי' פתחי תשובה יו\"ד סי' קט\"ז סק\"ו בשם תשו' בשמים ראש דבצריך למקומו מותר ואין להחמיר ע\"י עובד כוכבים כלל. ובשם שאילת יעב\"ץ ח\"א סי' ע\"ו כתב דפשיט שאם עוקר אילן עם שרשיו ועם קרקע יניקתו שיכול לחיות ממנו ונוטעו במקום אחר אין כאן שום איסור שהרי היא כנטיעה במקומה. ובתשו' ח\"ס סי' ק\"ב כתב עליו דדוקא לצורך מותר כו' ע\"ש:" + ], + [ + "עוד טעם. שנוהגין לשפוך כדי שלא יזיקו לו המתים המגולגלים שם.*ובשער הגילגולים להאריז\"ל כתב תדע כי אין לך בור ומקוה מים ונהר ומעין שאין בו כמה וכמה מגולגלים לאין קץ ומספר [הערת המדפיס: והי' מספר לתלמידיו כשהוא הולך על השדה באים לאלפים ולרבבות לפניו ורואה כל האילנות מלאים מהם. וכן בנהר נגרים על אגם המים לאין מספר לבקש מאתו לתקן אותם. והבטיחם להעלותם בכל מה דאפשר:] לכן אין ראוי לאדם להניח פיו אל הסילון רק בידיו. כי יוכל אחד מהם להתגלגל בו. כי כמו שבא לצדיק נשמת צדיקים ומתעברים בו לסייעו בחייו. כן לפעמים ע\"י איזה חטא או ע\"י מקרה רע מתעבר בו נשמת רשע ומסייע להחטיאו. וכמה פעמים הי' מורי זללה\"ה ממתין לשתות מהמעין עד שהי' מגרש אותו הרוח למקומו. ולכן ראוי ליזהר מאד בברכה כששותה מים מן המעין וכיוצא אפי' כששותה בידיו והלואי שיוכל להנצל. אמנם אחר שהביאו המים אל הבית אין שום חשש. אך אם כל זאת ישפוך מעט לארץ קודם שישתה אפי' בהיותו בביתו ר\"ל מכל פגעים רעים עכ\"ל:
ובספר מדרש תלפיות אות ג' כתב הרוח של רשע הולך נע ונד תוך כף הקלע בורח עצמו מן השטן ומכניס עצמו בדומם או בצומח המקום הגזור עליו והראוי לו אבל כשהרוח נכנס בגוף אין השטן יכול לשלוט בו להזיקו כו' הן כל ראתה עיני מכמה רוחות הנכנסים בגוף האדם ודברתי עמהם וסיפרו לי מהמים הזדונים מרים ומאררים שעברו עליהם בהיותם פורחים באויר ודברים תמוהים מענין עונשם וממה שראו בעולם בעת פריחתם בתוך חלל העולם ולא אחשוך מלספר דבר תימה שראיתי ברוח א' שהכרחתי לו בחרמות לצאת ומה עשה לקיים החרם יצא מן הגוף ונכנס בתוך השערות שבראש וקמו השערות מאמצע הראש ויצאו ממחיצת שער השערות שבסביב הראש ונעשו השערות קשים כמו מחטים של ברזל וצויתי לספר השערות בתער חד וכשהי' מגיע התער אצל השערות היו נוטים השערות לצד התער ודוחים אותה עד שבחוזק גדול גילחו השערות ועלה מהם הבל דק מאוד והלך לו דרך שם עדיין לא נראה כזאת ולא נשמע כמוהו עכ\"ל:
ובספר נשמת חיים מאמר שלישי פרק י' מביא מעשה שאירע בזמן הרב הקדוש מוהר\"ר שלמה לוי ן' אלקב\"ץ זצוק\"ל בבחור א' שנכנס בו רוח והי' שם ב' אנשים יודעים השבעות וענינים רבים כדי שידבר הרוח אשר בתוך הבחור. וע\"י ההשבעות הי' הקול מתחיל להשמע קול עב ונמשך כשאגת ארי' וקול שחל בלי שום נענוע לשון ופתיחת הפה. וכשהתחיל זה הקול להשמע היו הב' אנשים הנ\"ל מתחזקים עצמם בזריזות ובחריצות נפשות מה שהי' עושים. ובמהירות היו מתקוטטים ומדברים כנגדו בקולי קולות ואמרו לו רשע תדבר ותאמר מי את בלשון ברור. ואז הי' הקול מתגלה ומתראה לכל כי הוא כקול בני אדם. וחזרו לומר לו בקול גדול וע\"י כל הנזכר מה שמך רשע. והי' משיב. פלוני. ושם עירו ושם אשתו ובכל פעם שהי' זוכר את אשתו הי' בוכה. והי' אומר שאשתו נשארה עגונה אחריו בעבור שהוא טבע בים. והחכמים אינם יכולים להתירה להנשא והיא מזנה. והי' מבקש מהחכמים העומדים שם שיתירוה ונתן סימנים הרבה לדבריו. ואמרו לו שהיא עם כל זה אסורה ונשא ונתן עמהם על זה מדברי רז\"ל כו' ושאלו אותו מה הי' עונו. ואמר שבא על אשת איש בקושטנדינא ונהיה בו מה שאמרו חז\"ל דין ד' מיתות לא בטלו כו' א\"ל ומה שם האשה ההיא ולא הי' רוצה לגלותה. בין כך ובין כך קם על רגליו וא\"ל למה קמת א\"ל בעבור שחכם פלוני בא עתה. וכן הי' כי תיכף אחר זה בא כאשר אמר:
אח\"ז נכנסו כת של בחורים אצלו אמר למה באים אלו לכאן לראות אותי. הלא אלה עשו כמעשי ויהיו כמוני. אז נבהלו אותם הבחורים. אמר להעומדים שם. ומה אתם תמיהים. וכי זה שהוא מלובש לבן לא בא בקושטנדינא על אשת איש. וזה שאצלי לא עשה כך וכך. אז נבהלו יותר והי' מסתכלים זה בזה. והתחיל זה המלובש לבן לבכות בכיה רבה. ואמר אמת היא אומר. וכן כלם הודו והתודו על מעלליהם. אז שאל אותו אחד מהחכמים שהיו שם. מנין אתה יודע מה חטאו אלו. התחיל לשחק וא\"ל וכי אין אומר וביד כל אדם יחתום. א\"ל והלא ידיהם הם תחת כנפיהם מנין אתה רואה מה בידיהם. חזר לשחק שניה. ואמר וכי אני איני רואה ואפילו בחדרי חדרים. א\"ל אחד מהחכמים העומדים שם תאמר לי מה מעשי. אמר לו על אדונינו אין לנו רשות לדבר דבר. ושאל לאותו הבחור שהי' הרוח בתוכו למה ידבר זה הרוח עם פיך ושפתיך כאלו אתה המדבר. ידבר הוא בעצמו. וחזר לשחק ואמר וכי לא אמרו רז\"ל במסכת בבא קמא שלוחו של אדם כמותו וכו' ואז שאלו לו שיאמר להם באיזה אופן נכנס בתוך זה הבחור. והשיב שהוא טבע בים במקום פלוני והדגים אכלו את בשרו ורוחו הי' משוטט בארץ מחביא ומסתיר א\"ע מעין כל בריה שכלם הי' מצערים אותו בכל מיני צער עד שנכנס בפרה אחת. ואז השתגע' הפרה. ובראות בעל הפרה את מעשי' מכרה ליהודי אחד והיהודי שחטה. וכששחטה הי' שם הבחור ההוא ויצא מהפרה ונכנס בתוכו. וכתב שם וכן העידו רבים שכך הי' המעשה ושתיכף אחר שחיטת הפרה הרגיש הבחור ברוח שהי' מצערו. ובתוך שמנה ימים נפטר זה הבחור. ע\"כ הירא את דבר ה' ישוב ונחם על חטאותיו אשר עשה ויחנן לקונו אולי ישמע ה' ושב ורפא לו: ש\"ע של האר\"י ז\"ל: " + ], + [ + "טעם. למה מלקין בב\"ד שלמעלה ששים וב\"ד שלמטה מלקין ארבעים חסר אחד. לפי שלמטה עונשין מבן י\"ג*בשו\"ת הרא\"ש כלל ט\"ז אות א' כתב דבן י\"ג ויום א' שהוא בר עונשין הל\"מ הוא. והוא בכלל שיעורין חציצין ומחיצין שהן הלכה למשה מסיני. דשיעור וקצבה לכל דבר נתן למשה בע\"פ: מלקין ארבעים חסר אחד. שלשה פעמים י\"ג. ולמעלה אין עונשין כי אם מבן עשרים*בדרשות מהר\"י שוע\"ב ז\"ל (וישב) הביא שח\"א בירך ברכת שפטרני כשנעשה בנו בן כ' שנה ולכך נתאבל יעקב על יוסף כי הי' פחות מבן כ' וחשב כי בחטאו מת ע\"כ. מובא בחדושי הגהות מהה\"ג מהרי\"ש נ\"ז סי' רכ\"ה וכתב שהוא דבר חדש:
והנה לפי מש\"כ דלכך נתאבל יעקב על יוסף כי חשב שבחטאו מת. הי' לו להבן לברך אז ולא האב כמו שמשמע מדברי הלבוש שם סעי' ב' דהבן יברך ברכה זו כשנעשה בר מצוה מטעם זה: ולכן מלקין ששים שהם שלשה פעמים עשרים. דעת זקנים מרבותינו בעלי התוספות ז\"ל. וטעם. שמשלשין המכות ג' פעמים. כנגד השלשה שותפין שבאדם. נחלת יעקב פרשת תרומה אות ו':" + ], + [ + "טעם. התחלת תור\"ה שבע\"פ בברכו\"ת. להורות דאסור ללמוד בלא ברכת התור\"ה. ואמרו רז\"ל בפסוק על מה אבדה הארץ ויאמר י\"י על עזבם את תורתי שלא ברכו בתורה תחילה. (סמיכת חכמים). ועוד כיון דמניעת הברכ\"ה קודם הלימוד נקרא עזיב\"ת התור\"ה כמד\"א על עזבם את תורתי ממילא קניית התורה הוא ע\"י הברכ\"ה ע\"כ התחילה התור\"ה בברכו\"ת. וי\"ל לפי\"ז דהתחיל מס' ברכות בק\"ש להורות ההלכה משקרא ק\"ש א\"צ לברך שכבר נפטר באה\"ר. והיה ברכה להגאון הקדוש מוהר\"ר צבי אלימלך מדינוב:" + ], + [ + "טעם. שכל המדרש מתחיל הלכה. לפי שמדרש והגדה הוא עניני יראת שמים כמו שאחז\"ל דכל מי שאינו טועם טעם הגדה אינו טועם טעם של יראת חטא מימיו. וכיון שהעיקר הגדה הוא יראת שמים ע\"כ צריך להקדים בהלכה. שע\"י הלכה הוא משבר הקליפות ועי\"ז יכנסו דברי המוסר ויראת שמים הצפונים בדברי הגדה והמדרש בלבו. בנין יהושע בשם הרב הצדיק הקדוש מוהר\"ר יצחק מווארקע זצוק\"ל:" + ], + [ + "טעם. שאמרו חז\"ל (שבת דף קכ\"ט) לעולם ימכור אדם קורות ביתו ויקח מנעלים לרגליו. משום דלבישת מנעלים הוא כדי שלא יגע בשרו על האדמה כי בחטאו של אדם נתקלקלה ע\"כ עושין הפסק בין הרגל להאדמה וע\"כ במקום אדמת קודש שיצאה האדמה מכלל ארור לברוך יש לילך יחף וזהו של נעליך כו'. אגרא דפרקא אות ד\"ש:" + ], + [ + "טעם. שהלוים חותמים א\"ע סג\"ל. מלשון סגולה כי כשקיבלו ישראל את התורה כתיב על כל ישראל והייתם לי סגולה עד שחטאו בעגל רק שבט לוי לא חטאו המה נשארים עם סגולה. נחלת יעקב פ' יתרו אות י':" + ], + [ + "טעם. שבכל מקום שדיברו חז\"ל בעין הרע נקטו בלשונם לשון הזהב עין הרע ולא אמרו עינים רעות. משום דהנותן ע\"ה לא יתכן א\"ל שיסגור עין אחד ויכוין להטיל עין הרע באחד כי בהיותו בב' עינים הוא צלם אלהים ואינו שולט אך כשסוגר עין אחת מתלבש בסט\"א ושולט עין הרע זה ת\"ד. ובהכי ניחא לשון רז\"ל דנקטי עין הרע כי לא יחול עין הרע כ\"א בעין אחת שמתלבש בסט\"א. ולכן קפדי רז\"ל לומר עין הרע עינא בישא. וקרא הכי כתיב. בין פורת עלי עין. משום דעין הרע מוכרח שיהי' בעין אחד ונקטי' גם לענין טובה עין טובה ולישנא דקרא נמי וטוב עין הוא יבורך. וגם אז\"ל כל הנותן בעין יפה הוא נותן. ויש טעם בדבר עד\"ה. הגאון מוהר\"ר נפתלי כ\"ץ בשיטתו לברכות דף מ\"ז ע\"ג." + ], + [ + "טעם. שאסור לילך בקומה זקופה. כדי לראות על הארץ שימות ואז יהי' לבו נעצב ולא יחטא.*בספר דבש לפי מערכת ר' אות ב' כ' וז\"ל רב לא הי' מסתכל לא לצדדין ולא לפניו אלא ד' אמות. והרב מהר\"י חאגיז ז\"ל כתב שלא הי' מסתכל יותר מד' אמות קבורתו של אדם שלא לזון עיניו מדבר הרשות ושיזכור יום המיתה והקבורה. וכתב הרב גנת ורדים א\"ח כלל ב' סי' ט\"ו דזה שאמר הכתוב וישא אברהם את עיניו כי דרכו שלא להסתכל וכו':
ובספר ראשית חכמה שער הקדושה סוף פ\"ח כתב וז\"ל וראי' על הנדרש ממעלת השומר ראיתו ששכינה עמו העיד לי בעל תורה א' כי ראה במלכות מערב חסיד אחד וחכם שאינו מגביה עיניו מהקרקע שלעולם הוא שח עינים ומרוב חסידותו כל מי שיקניטהו לא ישלים שנתו ועוד מעשה נסים ע\"ש:
כתב בספר דרך פקודיך עיני ראו ולא זר אצל כבוד אדמו\"ר הרב הקדוש מוהר\"ר יעקב יצחק זצוק\"ל שהיו העינים ברשותו ואעפ\"י שהי' מסתכל פנים בפנים לא ראה כי אם הנרצה לעבודת השי\"ת עפ\"י דרכי התורה ולא יכולתי להעלות הדבר על הספר עכ\"ל:
ובהגהות מרדכי סוף עירובין שרשב\"ם לא הי' מגביה עיניו. ופעם אחד הי' רוצה לעלות בקרון שהי' בו סוס ופרד והזדמן שם אחיו ר\"ת ואמר לו שא מרום עיניך סוס ופרד לקראתך: של\"ה: " + ], + [ + "טעם. שהעכו\"ם נקראים אומות או לאומים. מלשון אם שכולם אינם מיוחסים שלא יוכלו לייחס אחר אב רק אחר האם. משא\"כ אומה הישראלי' אחר שקבלנו התורה ועשו את המשכן וכליו זכו להתייחס אחר משפחות אביהם. וזהו שפירש\"י ויתילדו על משפחותם הביאו ספר יחוסיהם. עי' בקדושת לוי פ' במדבר:" + ], + [ + "טעם. שנקראים חכמים תלמידי חכמים. משום דכל זמן שהוא תלמיד בעיניו שצריך עוד ללמוד דהתורה אין לה סוף הוא חכם. משא\"כ כשמחזיק עצמו לחכם שאינו צריך ללמוד עוד אז לא הוי לא חכם ולא תלמיד*ובספר תוי\"י פ' קדושים פי' בשם גדול א' שיחת חולין של ת\"ח צריכין לימוד. כי מן שיחת חולין שנקרא ת\"ח ולא תיאר חכם ש\"מ שצריך לימוד עוד. וזה תואר תלמיד חכם:
ובספר הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל שפי' המשנה אבות פ\"ה מה בין תלמידיו של אברהם אבינו ע\"ה לתלמידיו של בלעם הרשע כו'. וקשה מפני מה לא אמר של אברהם אבינו ע\"ה עושים מצות או מתענים או הרבה כיוצא בו. אלא יש לך אדם שעושה מצות ומתענה והוא מתלמידיו של בלעם הרשע. דהיינו אם יש בו אחד מג' דברים הללו שחשב בהמשנה ואעפ\"י שיש בו כל המדות טובות:
ובענין להשתתף עם הת\"ח שהת\"ח ילמד והיא יתעסק בסחור' ויתן לו חלקו בלימוד כיששכר וזבולון כתב בספר יוסף אומץ בשם דרשות בן שועיב וז\"ל שמעתי מרבותי שהי' מעשה בדורות שעברו בשנים שהסכימו שיעסוק האחד בתור' והשני בפרקמטיה ושיתחלקו בכאן ובעוה\"ב וכשנפטר החכם בכה עליו חבירו כלומר זכור מה שהסכמני. והעידו שראו למת ששחק ממנו והרכין בראשו להורות על הענין ע\"כ. וכתב שם ואין להרחיק זה בחסידים שבמיתתן קרויין חיים. ואין מועיל תנאי אלא קידם לימודו של ת\"ח אבל לאחר הלימוד אחז\"'ל בסוטה אם יתן את כל הון ביתו באהבת התור' בוז יבוזו לו. וכן הוא בהדיא ש\"ע סימן רמ\"ו עכ\"ל:
וכעין זה כתב בספר שם הגדולים להגאון חיד\"א זצוק\"ל אות א' סעיף קצ\"ט שמצא במגילת סתריו של רבינו מהרח\"ו ז\"ל מטהרת ידו יד הקדש ממש שמצא באגרת רבינו יהודא בן הרא\"ש אחי רבינו יעקב בעל הטורים ושם כתב שזקינו ה\"ר יחיאל ז\"ל בהיותו בן ט\"ז שנה הי' לו חבר נאמן בישיב' ושמו ה\"ר שלמה הכהן ז\"ל וכרתו ברית יחד שכל אחד מהם יהי. לו חלק עם חבירו בכל מצותיהם ומעשיהם. וה\"ר יחיאל נפטר. והי' מנהג של אשכנז שהיו מניחין ארון של מת על אבן גדול' סמוך לבית הקברות ופותחין הארון לראות אם מחמת טלטול נתעקם המת תוך הארון או אם הוא ישר. וקרב ה\"ר שלמה הכהן ז\"ל אצל ארבע אמותיו ובכה בקול רם ואמר בפני כל הקהלות אני מזכיר לר' יחיאל גבירי וחבירי לפניכם שיזכור מהברית שכרת עמדי. ואז התחיל ה\"ר יחיאל לשחוק בתוך הארון וראהו כל הקהל. ויהי היום אחרי מותו ימים וה\"ר שלמה יושב ולומד בבית המדרש ביום וירא את ה\"ר יחיאל יושב אצלו וקורא עמו בהלכה. ושאל לו מענינו ואמר לו כי הוא בג\"ע בטוב מאד ושהי' לו כסא מוכן לעצמו בין כל חסידי הדור. וא\"ל ה\"ר שלמה אנא. אדוני בעל בריתי תמה אני אם יש לך רשות להתראות לבני אדם. ויען לו ויאמר דע לך כי יש לי רשות לילך לביתי כבתחל' אלא שאיני רוצה שמא יאמרו כמה מתגאה עצמו צדיק זה יותר מכל הצדיקים שבג\"ע כו' ע\"ש:
ובספר ברכה משולשת להגאון הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל (סוטה פ\"ה מ\"ה) מי יגלה עפר מעיניך. כתב שם הורגלו לומר בזה\"ל על הצדיקים. דהרי הם חיים וקיימים. וא\"צ רק לגילוי עפר. דהיינו כשיתן להם ב\"ב הקב\"ה רשות לחזור ולבוא לעוה\"ז בגוף ונפש. כמו שסיפרו בגמ' (שבת קנ\"ב ע\"ב) בהנהו קפולאי דר' נחמן שאמר כן ר' אחאי בר יאשי' מן הפסוק כי אני ד' בפתחי את קברותיכם. א\"צ רק לפתוח להם וכו' ע\"ש. ועי' בספרי ליקוטי דברים נחמדים בליקוטי הרב הק' מו\"ה זכריה מענדיל זצ\"ל בהשמטות בד\"ה קבלתי. ועי' יו\"ד סי' קע\"ט סעיף י\"ד שמותר להשביע החולה לשוב אליו לאחר מיתה להגיד לו את אשר ישאל: . ישמח משה פ' תולדות:" + ], + [ + "טעם. שקורין תלמיד חכם בשם רבי. כי רבי נוטריקין \"ראש \"בני \"ישראל. ואם הוא משכיל אל דל. אז \"ביום \"רע \"ימלטהו. שפתי צדיקים: " + ], + [ + "טעם. למה כשאדם מדבר דברים בטלים אינו מכביד בזה על הגוף. כי מדברים בטילים אינו בא להגוף שום חיות מהם כי אין בהם עצמם שום חיות אבל כשעוסק בתורה בדו\"ר אז בא מזה חיות גדול אל הגוף ונעשה הגוף מזה כבד ממה שהי' בתחלה כי תחלה הי' נחסר מחיות זה וזה החיות מכביד על הגוף כמו שבאדם אחר אכילה גופו כבד עליו מפני שחיות בא לגוף מהאכילה*ובשם הרב אלקי וכו' הבעש\"ט ז\"ל שהי' מרגלא בפומי' לומר כל חטא שעוש' אדם בליל' מוכרח הוא להגיד בפיו ביום לפני הבריות מה שעשה אך אזנים אין להם להבין דבריו וגם הוא אינו מרגיש בעצמו מה שפיו מעיד עליו:
ופעם א' נסע בדרך עם החברייא ז\"ל אמר להו דעו שאותו העגלון בעל נדה באותו הליל' תמהו ואמרו לא שמענו ממנו שום רמז כל היום מיד שמו נפשם ולבם לשמוע מפי העגלון כל מה שידבר באותו יום עד הליל' כיון שהגיע סמוך לשקיעת החמ' באו לאיזה אכסניא באם הדרך קפץ העגלון להבית והם רדפו אחריו לשמוע מפיו איזה דבר ורמז מזה הנ\"ל אמר העגלון לבעלת הבית מכור לי יי\"ש מזגה לו ורצה לשתות אמרה לו המתן עד שאתן לך כוס אחר כי זה הכוס לא נטבל. השיב העגלון מה בכך שלא נטבל וכששמעו החברייא ז\"ל שמחו והודו לד' כי טוב וחלק מחכמתו לצדיקיו ויראיו ואז ראו כי דבר ד' בפיו אמת עכ\"ל. ומזה יראה האדם להאמין בצדיקים באמונ' שלימ' שכל דבריהם אמת: . ליקוטי יקרים:" + ], + [ + "טעם. למה שאמרו חז\"ל לעולם ימכור אדם כל מה שיש לו ויקח מנעלים לרגליו. כי בחטאו של אדה\"ר נתקללה האדמה ע\"כ עושין הפסק בין כף הרגל לאדמה ובעבור זה במקום אדמת קודש שיצאה האדמה מכלל ארור יש לו לילך יחף. וזהו של נעליך וכו' כי המקום וכו' אדמת קודש היא. ומזה הטעם אסור לילך ביוה\"כ במנעלים כדי שלא יהא חוצץ והפסק בינו לבין הארץ כיון דנתקדשה הארץ בקדושת היום ויצאתה אז מן הקללה ע\"כ חייב אז לילך יחף אבל בכל השנה אסור לילך יחף כיון שנתקללה הארץ ע\"כ צריך להפסיק הקללה מרגליו. משנת חכמים: " + ], + [ + "טעם שנקרא עם הארץ.*בספר שארית ישראל כתב מה שנקרא בלשון חז\"ל זקני ע\"ה אין הכוונ' כמו שסוברים העולם שע\"ה הוא שאין לו שום חכמ' בחכמת התור' רק הכוונ' הוא שהוא באמת חכם מחוכם ולמדן בש\"ס ופוסקים רק שהוא שקוע בארציות. וזהו זקני ע\"ה. וע\"ז נאמר כל זמן שמזקינים כו'. אבל זקני תור' הפי' הוא שמחזיק בתור' כנכון אע\"פ שאינו יכול לומר רק שירות ותשבחות של ספר תהלם באמת ובתמים זהי זקני תור'. ולכן אמרו במשנה בלשון זקני תור' ולא אמרו זקני ת\"ח ע\"כ:
בספר באר משה מהרב הצדיק הקדוש מוהר\"ר משה אליקים בריעה מ\"מ דק\"ק קאזניץ זצוק\"ל לשמיני עצרת כתב מעשה רב שהי' בימי הרב הקדוש הבעש\"ט זצ\"ל שפעם אחת נעצרו הגשמים והיו גוזרים תענית וזעקו בתפל' ובתחנונים הרבה ולא נענו וראה ביניהם הבעש\"ט איש אחד מע\"ה ופשוטי העם והי' אומר פ' ק\"ש וכשהגיע להפסוק ועצר את השמים ולא יהי' מטר הי' אומרו בגודל הכוונ' ובבכי וזעקה הרבה. ושאל אותו הבעש\"ט זצ\"ל מה היתה כוונתך באומרך הפסוק הזה. והשיב לו שהי' מכוון פי' הפסוק. ועצר את השמים. שהשם יתברך יעצור ויסחוט את השמים העליונים. ע\"ד עצירת הזיתים והענבים. ואז לא יהי' מטר כלל למעל' בשמים. כ\"א שירד הכל למט' לארץ. וכן ואסחט אותם תרגומו ועצרית. ונענו כל העם ע\"י תפלתו זאת וירד להם הגשם לברכ'. שהבורא יתברך שמו הוא הבוחן לבבות ויודע נסתרות. ורחמנא לבא בעי:
וכעין זה מובא בספר משנת חכמים מעשה שאירע בימי האריז\"ל שרב אחד בעירו הלך בערב שבת תשוב' לבהכנ\"ס וישב על מקומו ומושבו לסדר הדרש' שידרוש למחר. ובתוך כך בא אחד מאנשי עירו שהי' ירא ד' אבל רחוק מאוד מהתור'. וכמעט אפי' ידיעות בית רבו לא הי' לו. והביא צנצנת יין ושני לחמים ונתנו בארון הקודש. וכשהרב ראה זאת אמר לו מה אתה עושה אמר לו רבי אני מצמצם פרוט' ופרוט' ממלאכתי וגוזז אני את נכסי שאזכה להביא קרבן מנחה לד' לקיים כבד את ה' מהונך. וגער בו הרב ואמר לו תוכחה ודברי כבושים הלא הקב\"ה אינו גוף ואינו דמות הגוף ואין לפניו לא אכיל' ולא שתי'. ואמר לו אותו האיש. רבי אני יודע שקרבני רצוי' ומקובלת לפני השם שהרי זה זמני זמנים שאני נוהג כן וביום השבת בהשכמ' כשאני פותח הארון רואה אני שאיננו ולקח אותו אלקים שכבר נתקבל למעל' לריח ניחוח. ואז נזף בו הרב יותר ויותר בדברי קנטורים וביושים והסביר לו הענין שטעה בדרך זה ולא זו הדרך ולא זו העיר לאהוב את השם ולעבדו בדרך כזה. ובודאי שמש בהכנ\"ס ידע מזה ונטלו. ואז הלך האיש לביתו בפחי נפש ובצער גדול עבור שנודע לו עתה שלא זכה לקרבת השם. ולהיות קרבנו מקובל אצלו. ושלח האריז\"ל הקדוש לאותו הרב שיצוה לביתו וימות עבור שבייש לאותו האיש ומנע מד' קרבן שהוא לו באמת לריח ניחוח. כי מיום שחרב ביהמ\"ק ופסקו הקרבנות לא הי' לו להקב\"ה נחת רוח כמו מהלחמים והיין של אותו האיש. מזה נרא' הגם שדברי הרב ותוכחתו אין בהם נפתל ועיקש ואמת וצדק המה. עם כל זה לא גרע דבר זה מחשב לעשות מצו' ולא עשה מעלה עליו הכתוב כאלו עשהו. ואחז\"ל רחמנא לבא בעי:
ובספר פורת יוסף כתב שמעתי מהחסיד המנוח מהר\"ן זללה\"ה כי תפלת המוני עם בגשמי יוצא מזה תועלת לאנשי הרוחני שאין מתפללים עבור עוה\"ז רק ברוחני: בעבור שאוחז ומדבק בעבודת האדמה ובהבלי העולם הזה עד שיחשוב לעצמו כתושב בארץ אבל החכמים וצדיקים חושבים עצמם כגרים. אגרת הטיול: " + ], + [ + "טעם. למה כשאיסור נופל בהיתר הוא בטל בס'*כי האיסור הוא בחי' נפילה להניצוץ הקדוש שבו וכשיש ס' הוא בבחי' סוד סומך ה' לכל הנופלים ועי\"ז יש לו עלי'. וזהו סוד נס. ולכך איתא בגמ' הנכנס לבקר את החולה נוטל א' מס' בחליו נמצא שאינו מזיק לו שבטל אצלו בס' ועל החולה מיקל. מדרש פנחס:
ובשם האריז\"ל ויתחזק ישראל וישב על המטה. רמז עפ\"י מה שאז\"ל המבקר את החולה נוטל א' מששים בחליו ודוקא בר מזלו. והנה ידוע שיוסף הי' בר מזלו של יעקב כידוע שכל מה שאירע ליעקב אירע ליוסף. ולכן כשבא יוסף ליעקב נטל מיעקב א' מששים בחליו לכן נתחזק וישב על המטה כי היקל מעליו החולי קצת והרמז בפסוק המטה גימטריא נ\"ט. כלומר על שניטל ממנו חלק א' מס' ולא נשאר אצלו כ\"א נ\"ט חלקים כמנין המטה. לכן ויתחזק ישראל וישב: כי סומך ה' לכל הנופלים. גאולת ישראל*ועי' פתחי תשוב' סי' קט\"ז ס\"ק י' דאם הוא בעל נפש ורוצה להחמיר מצוה הוא. ובסולת למנח' כלל ע\"ו דין ח' כתב בשם תורת אשם דמי שרוצה להחמיר לנהוג איסור בדבר שלא מצינו שהחמירו אמוראי כגון מה שנתבטל בששים או בכלי שני היא כמו מינות ויצא שכרו בהפסדו ע\"ש:
ועי' בני יששכר חודש אדר מאמר ב' וז\"ל ועתה כיון שהדבר הזה מאת הש\"י שהוא מזמין הדבר האיסור שיתערב ברוב היתר בכדי שיהי' ניתר באכיל' כי יודע הש\"י שזה הוא מכלל הבירור הנמסר לישראל וא\"כ מצו' הוא בדוקא שיאכל ישראל החתיכ' ההוא כו' כי נסיבה מאת הש\"י שיתברר המאכל האיסור ההוא ולזכות יחשב לאדם האוכלו ע\"פ התור' כי יתבררו הנה\"ק והוא גדול מן הי\"ש שאינו רוצה לאכול מטעם שיש בו תערובות איסור. ע\"כ לדעתי אין זה מדרך החסידות מה שכמה אנשים נוהגים סלסול בעצמן שלא לאכול מן שום מאכל שהיה עליו שאלת חכם. הגם שהוא דבר פשוט ומבואר דינו להיתר כגון ע\"י תערובות בששים וכיוצא כי לדעתי אדרב' מצוה היא יאכלו ענוים וישבעו כי הוא נסיבה מאת הש\"י שישוב האיסור להיתר ויתברר ע\"י אכילת ישראל. ומשארז\"ל לא אכלתי מבהמ' שהורה בה חכם היינו דוקא במלתא דתליא בסברא וכמ\"ש הפוסקים עכ\"ל ע\"ש: בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל." + ], + [ + "טעם. שנהגו ישראל עם קדושים להתנועע בשעה שקורין בתורה. דוגמת התורה שנתנה ברתת. וכן בשעה שמתפללים ע\"ש כל עצמותי תאמרנה ד' מי כמוך*ובספר חושב מחשבות (תרומ') כתב דמהאי טעמא מתנענע. כי הנשמ' מעופפת ורוצה לעלות בשע' שאיש ישראלי לומד תור' כדאיתא בזוהר ע\"ש. ובספר שושנת העמקים כתב בשם ספרים דמי שלומד בקול אז המקטריגים אוהבים אותו ומברכים לו: . אבודרהם:" + ], + [ + "טעם. שמי שרוצה שלא ליתן עין הרע לתינוק מסתכל למעלה. כי עין הרע בא מזה כשאדם רואה איזו דבר נאה או איזה גדולה בממון או בבנים או בגבורה או בכל מעלה והוא מתמי' מאוד על מעלתו של זה אע\"פ שמתמי' באהבה זה לזה אעפ\"כ גורם רעה בזה שמתמי' שהוא מפריד הדבר משרשו כי אלו הי' הרואה חכם ודבוק בהשם ית' לא הי' מתמי' כלל כי מה שייך לתמוה על מדת תפארתו של הקב\"ה כי זה שהוא רואה הוא לתפארת ה' או דמיון לחכמתו ית' מה שהאציל בצלמו ודמותו ע\"כ צריך לישא למרום עיניו ובזה מקשר הדבר לשרשו וזה עין טובה ולא עין הרע. זרע קודש פ' ויצא:" + ], + [ + "טעם שקרא רבינ\"ו הקדוש לכל חלק מהסדר מסכת. כי מַסֶכֶת נקרא אותה הכלי שהאורג משליך עם החוט (של השתי בתוך הערב) ממזרח למערב ואח\"כ ממערב למזרח ובכל פעם ע\"י ההחזרה נארג הבגד יותר כך נקרא כל חלק מן תורה שבע\"פ בשם מסכ\"ת להורות שלא יאמר האדם כבר גמרתי החלק הזה ואין מן הצורך עוד לחזור עלי' רק הפוך בה וחזור עליה ובכל פעם תמצא בה חדש כעין המסכ\"ת שבכל פעם שחוזרת אורגת יותר. והיה ברכה להגאון הקדוש מדינוב זצוק\"ל:", + "ובהעמיק יותר הנה אין קץ לתורתינו. ע\"כ כל חלק ממנה אין לו גמר ותמיד נעוץ סופה בתחילתה כמו מלאכת (המסכ\"ת) כשמגעת אל הסוף חוזרת לראש. ע\"כ המנהג הנהוג בישראל בסיום מסכ\"ת לומר איזה דרוש לנעוץ סופה בתחילתה הדר\"ן על\"ך. שם:" + ], + [ + "טעם. למה ישראל כשהם לומדין מתנוענעין ואומות העולם אינם מתנוענעין. לפי שנשמותיה' של ישראל הוא מאור של מעלה דכתיב נר ה' נשמת אדם והנה הנר טבעו תמיד שהוא מרחף ומתנוענע סביב הפתילה ואינו נח לעולם כך ישראל שנשמותיהם נאצלה ודבוקה בנר י\"י של מעלה לכך מתנוענעים תמיד כשעוסקים באור תורה*והלימוד צריך להיות שלא לקנטר עי' ש\"ך יו\"ד סי' רמ\"ו ס\"ק י\"ט. ובס' נצר חסד אבות (פ\"ד) כתב על מאמר אל תעשם עטרה להתגדל בהם וז\"ל אל תלמוד נגלות התור' לקנטר קרדום לחפור ולבייש בני אדם להלבין פניהם לשפוך דמם כדרך הלומדים עם סם המות שקש' ארס שלהם ארס נחש הקדמוני כמו שסיפר מרן אלקי הבעש\"ט זצ\"ל שבערי אשכנז הי' צדיק אחד ואמר קודם פטירתו שימות במיתה משונה ע\"י רוצחים וכבר הוא הי' מאה פעמים בעולם הזה ובכל פעם נהרג שהוא הי' בזמן המקדש ראש סנהדרין חריף וחכם ולמד בסם המות של תור' והוא הי' הראשון שהכה על לחי ופנים של זכריה הנביא ואמר אתה עם הארץ מתנבא בנביאות ועל ידו נפלו עליו עמי הארץ רשעים גמורים והרגו אותו וצוה שיכתבו על מצבתו פ\"נ מי שהרג זכריהו הנביא ואמר שכבר הוא מתוקן והי' מספר מרן זה לתוכחת מוסר האיך יזהר מלימוד תור' שלא לשמה ומסם המות מים המרים של לומד תור' לקנטר כי עיקר לימוד התור' ללמוד עכ\"פ לשם מצות בוראו: אבל האומות שאין נשמותיהם מנר י\"י לכך אינם מתנוענעים. זהר במדבר עמוד ת\"ג:" + ], + [ + "במדרש הפליאה השגור בפי כל ומובא ביד אליה' פי' על עשרה מאמרות מאמר חקור דין חלק ב' פרק י\"ז וגם בעיקרים. למה נקרא שמו חזיר שעתיד הקב\"ה להחזירו לישראל לעתיד לבוא. והתורה לא תשתנה חלילה*ובספר אור החיים שמיני י\"א כתב וז\"ל והוא גרה לא יגר. פי' תנאי הוא הדבר כ\"ז שהוא לא יגר אבל לעתיד לבוא יעלה גרה ויחזור להיות מותר ולא שישאר בלא גרה ויותר כי תור' לא תשונה:
ובספר כתר שם טוב פי' מה שאמרז\"ל כי תור' חדש' מאתי תצא. הלא לא יחליף ולא ימיר דתו וכו'. אלא לפי שעתה נתלבשה התור' בספורי מעשיות כגון דלבן ובלעם. ולע\"ל יחודש איך דבר הכל מאתו מבנין עולמות העליונים ותחתונים. וז\"ש תורה חדשה מאתי תצא אפרש הפי' איך מדבר הכל מאתי:
ובספר מנחם ציון פ' שמיני כ' דקודם חטא אדה\"ר לא הי' דבר טמא שכל מה שברא הקב\"ה. נברא בתכליתו ליהנות ממנו לכל דבר שראוי הן לאכיל' או לסחור' ולא נברא שום דבר בחנם. רק בעבור שלא עלתה בידו לקיים הציווי ע\"י כך נתגשמו מינים הרבה ונאסרו לנו בתוה\"ק לבל נטמטם בהם עד היום האחרון אשר יערה עלינו רוח ממרום ישפוך את רוחו על כל בשר ועתיד חזיר ליטהר:
ובספר הנותן אמרי שפר להרב הצדיק הקדוש מדיניב זצוק\"ל כ' על מדרש הפליא' ואת החזיר למה נקרא שמו חזיר שעתיד לחזור להיתרו. ובמדרש שלנו אי' שכל הדברים הטמאים יהיו מותרין לעתיד ע\"כ. כי א' מהטעמים למה שנאסרו דברים הטמאים. הוא עבור שאין בכחנו לברר מהם את חיות ני\"ק שבהם והמה מטמטמים את הלב. והנה בעת מלחמתם מלחמת ד' מלחמת מצוה הי' כחם כח עוז בענין הבירור לכן הותר להם קדלא דחזירא. לכן לעתיד יהי' להם זה הכח אף שלא בשעת מלחמה וזהו שעתיד לחזור להיתרו. ועי' טעמי המנהגים ח\"א סעיף שי\"ב: דאיזו היתר יהי' לחזיר יותר משאר דברים הטמאים. והראה לי ידידי הרב הגדול החריף וכו' מוה' אורי זאב ז\"ל דיין ומו\"צ דפה לבוב דברי הריטב\"א קדושין דף מ\"ט ע\"ב בד\"ה תשעה וז\"ל זה אדום כדכתיב בו יכרסמנה חזיר מיער ועליהם אמרו בהגדה למה נקרא שמו חזיר שעתיד הקב\"ה להחזירו לישראל לעתיד לבא. והוא דבר יקר מאד:", + "ע\"ד זה אמר טעם. מה שאומרים העולם כי השממית הביאה אש לביהמ\"ק. כי איתא במדרש (משלי ל') שממית בידים תתפש והיא בהיכלי מלך. שממית זו אדום והיא בהיכלי מלך ששרף והחריב מקדשו של ממ\"ה הקב\"ה:", + "לחזור להיתרו. ובשם היהודי הקדוש מפרשיסחא זצוק\"ל שכתב על טעם הקדמונים באיסור אכילת עופות טמאים מטעם שמזגן רע ומולידים טבע רע באדם האוכלם. דלכאורה מפרש\"י ז\"ל על והחסידה שעושאת חסד עם חברותיה היא סותר לטעם זה. ואמר כי גם רש\"י מודה לטעם הנ\"ל וכוונתו שעושה חסד רק עם חברותיה ולא עם בני חבורה אחרת שעומדים באכזריות למולם וזהו הטבע ומזג רע שלהם:" + ], + [ + "טעם. שנוהגין הנשים לעשות בגדים להש\"ץ שמתפלל כל נדרי. משום דאיתא במס' שבת דף ל\"ב ע\"ב בעון נדרים מתה אשה של אדם שנאמר (משלי כ\"ב) אם אין לך לשלם למה יקח משכבך מתחתך ע\"כ הש\"צ שמתיר את הנדרים עושין לו הנשים מתנה עבור זה. בשם הנ\"ל:" + ], + [ + "טעם. למנהג שאינם ישינים על גבי כרים של נוצות תרנגולים. משום שנוצות של אווז אינו מקבלת לחלוחית ונוצות של תרנגולים ותרנגולת מקבלים לחלוחית וע\"כ כאשר ישכב עליהם ויתחמם יוציא ממנו את הליחות וקשה לראש. ועיין יו\"ד סי' של\"ט:" + ], + [ + "טעם. למנהג ישראל שנוהגים לזרוק בשבת שירה מזונות לצפרים ועופות. ע\"ד הפסוק למען יראו את הלחם כו'. היינו למען ידעו ויראו הדורות איך אשר בוטחים בישועתו יתברך בלב שלם הוא ממציא מזון להם כאשר המציא לישראל במדבר. ונודע מאחז\"ל שישראל נמשלו לצפור. ועתה בעונינו חרב ביהמ\"ק ונגנזה צלוחית המן. לכך נהגו שבשבת שירה אשר שם נאמר פ' המן זורקים מזונות לצפרים להורות אם ישראל הנמשלים לצפור יפנו א\"ע מעסקיהם ויעסקו בתורה ומצות אז ימציא השי\"ת להם מזונות בלי עמל ויגיעה וירד להם המן מלמעלה כאשר הצפרים מוציאים מזונותיהם נזרקים למעלה על גגותיהם. אור פני משה. להגאון הקדוש בעל חת\"ס זצוק\"ל:" + ], + [ + "עוד טעם. לפי שדתן ואבירם פזרו מן המן שבידיהם על פני המדבר בליל שבת בכדי להכחיש דברי מרע\"ה במאמרו שבת לא יהיה בו ואמרו אל העם צאו וראו שנמצא מן על פני השדה ויצאו מן העם ללקוט ולא מצאו מפני שהציפרים היו אוכלים מקודם שבאו. וז\"ש ולא מצאו כי קשה דהי' לו לכתוב ולא הי' רק ר\"ל לא מצאו מה שהניחו כי לשון מציאה נופל על דבר שהי' לו ונאבד ממנו. ע\"כ בשבת שירה שקורין פרשת המן נותנין לפניהם מזונות בשכרן. ספר שער בת רבים ששמע מהרב הצדיק הקדוש מוהר\"ר אברהם חיים ממיקלייאוב זצוק\"ל בשם הרב הצדיק הקדוש מלובלין זי\"ע ועכ\"י אמן:" + ], + [ + "עוד טעם. כי אין דבר שיש בו אויר כציפורים מפני שהציפורים פורחים באויר וזמר בא מן האויר וכן כלי זמר אין מנגנין אלא מן אויר כמו פידיל וצימביל ושאר כלי ניגון כולם חלולים וכל אדם שיש לו ריאה גדולה יודע נגן כי הריאה מלא אויר לכן נכתב השירה אריח על גבי לבינה כדי שיהי' אויר באמצע. ליקוטי שושנים:" + ], + [ + "טעם. שנקרא התרנגול בשם גבר כמאחז\"ל במס' יומא קרא הגבר. מפני שהוא קורא בדמות גבריאל הקורא בג\"ע בחצות לילה לכך נקרא גב\"ר. קצת משם גבריאל לפקוח עינים עורות שישגיחו על קריאתו ויעמדו ממטתם. אור פני משה פ' דברים:" + ], + [ + "טעם. שבמשנה (חגיגה פ\"א) הכל חייבין בראיה חוץ מחרש שוטה וטומטום ואנדרוגינוס כו' תני בכולהו לשון יחיד חוץ מנשים ועבדים נקט לשון רבים. משום דיותר טוב שירבו ויפרצו בישראל חכמים ושלימים מכל מום. ולא יהיו שוטים וחרשים וטומטום וכו'. ואיידי דאינך תני קטן דדמי להו ג\"כ בלשון יחיד. משא\"כ נשים ירבו ויפרצו בישראל. כי העולם צריך להם. וכן עבדים. הבטחנו יוצרינו לתת לכ\"א מישראל שני אלפים ות\"ת עבדים ולעולם בהם תעבודו. ברכה משולשת מהרב הצדיק הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל. ועי' בתיו\"ט. וע\"ל סעי' ע':" + ], + [ + "טעם. שאין לומר למי שלובש בגד חדש או מנעלים חדשים הנעשים מעורות של בהמה תבלה ותחדש. משום דא\"כ היו צריכים להמית בהמה אחרת תחלה שיתחדש ממנו בגד אחר וכתיב ורחמיו על כל מעשיו*ונראה דמה\"ט אין מברכין שהחיינו על עגלים וגדיים ועופות ודגים כיון שנהגו לברך בשעת האכילה וא\"א לאכול קודם שימית אותו. ועי' מ\"א סי' רכ\"ה ס\"ק י\"ב. ונכון ג\"כ שלא לברך שהחיינו על מלבוש חדש שנעשה מעורות של החיות ויש להדר אחר פרי חדש או מלבוש אחר חדש לברך שהחיינו ויכוין לפטור את זה:
אחר כתבי זאת ראיתי בפמ\"ג סי' כ\"ב במ\"ז דאם קנה בגד מעורות שועלים ופיי\"א וכיוצא מברך שהחיינו ול'ד ליו\"ד סי' כ\"ח סעי' ב' על השחיט' לא יברך שהחיינו דמזיק לבריה בידים משא\"כ כאן. ול\"ד לסי' רכ\"ג סעי' ו' בהג\"ה דאין לומר תבלה ותחדש שיצטרכו להרוג עוד משא\"כ כאן עכ\"ל: רמ\"א או\"ח סימן רכ\"ג סעיף ו':", + "תבלה ותחדש. בספר ילקוט האורים כתב בשם ספר אסיפת הכהן על מה שכתב במדרש שמכרוהו ליוסף ולקחו בעד הדמים מנעלים. מה שלקחו בעד הדמים דוקא מנעלים משום דאסור להנות מעוה\"ז בלא ברכה ואפי' על מלבוש צריך לברך שהחיינו. והם לא יכלו לברך על מה שיקנו מן הממון הזה משום דהוי גזל וכתיב ובוצע ברך נאץ ה'. לכך לקחו בעד הדמים מנעלים דמותר ללבוש בלא ברכה דאין מברכין משום צער בע\"ח כידוע:" + ], + [ + "טעם. שהאדם בעת רעבונו ישקול יותר ממה שישקול בעת שמלא כרסו ואכל ושבע. זהו לסיבת כובד חום הטבעי המתגבר בו מחמת זלעפות רעב. וכן תראה בברזל המלובן באש שישקול יותר ממה ששקל מקודם שבא באש. ספר הברית:" + ], + [ + "טעם. שנקרא בקר. לשון ביקור ודרישה. שבבוקר יכולין לבקר ולדרוש כל דבר מהו. אבל בלילה א\"א זאת. דעת משה:" + ], + [ + "טעם. שאמחז\"ל (שבת קנ\"ו) האי מאן דבלבנה אכיל דלאו דילי' ושתו דלאו דילי'. משום שהלבנה אין לה אור מעצמה רק מה שמקבלת מהחמה לזה מאן דבלבנה אכיל דלאו דיליה. בשם הגאון בעל פנים מאירות:" + ], + [ + "טעם. שאין מברכין שהחיינו על קדושי האשה. לפי שאין לברך על מה שתלוי בדעת אחרים. שאם לא תאבה האשה יבטל המעשה. תבואות שור סי' כ\"ח סק\"ד בשם אבודרהם:" + ], + [ + "טעם. שנקרא אבוקה. לפי שקושרים ב' או ג' או ד' נרות ביחד לעשות להב גדול ע\"כ נקרא אבוקה מלשון ויאבק איש עמו שהיא לשון קשירה. ספר התשבי:" + ], + [ + "טעם. שאין נושאין נשים במועד. משום דאין מערבין שמחה בשמחה. עוד טעם. מפני הטורח במועד.*ומותר לארס ובלבד שלא יעשה סעודת אירוסין. וכ\"ש שמותר לכתוב תנאים לשידוך בחוה\"מ כנהוג בינינו. אבל הסעוד' שרגילין לעשות אחר כתיבת התנאים אסור לעשות בחוה\"מ. באר היטב שם סק\"ב. ועי' לבוש סי' תרצ\"ו שכתב וז\"ל לפי מה שכתבתי סי' תרפ\"ה דבמקומות שקורין המגיל' בט\"ו אם חל בשבת אומרים על הניסים בשבת. אבל סעודת פורים אין עושין עד יום א' בשבת. ה\"נ יש ליזהר שלא לעשות נישואין בפורים ביום י\"ד. שלא לערב שמחתו בשמחת פורים. מיהו סעודת מילה ופדיון הבן ודאי לא ידחה מפני שהוא זמנם וא\"א לדחות המצו' ע\"ש. וכן כתב המ\"א שם ס\"ק י\"ח. ובס' ארחות חיים שם כתב בשם שו\"ת מהר\"ם שיק דמנהג העולם דבשושן פורים עושין החתונ' אבל לא בי\"ד דשמא יאכלו ביום שהם מחוייבים בסעוד' מכח פורים ואין מערבין שמחה בשמח'. ובעיקרי הד\"ט סי' ל\"ו אות ט\"ז כ' דמותר לעשות נשואין בפורים שחל בעש\"ק ובלבד שלא יעשה סעוד' ע\"ש: מ\"א סי' תקמ\"ו סק\"א:" + ], + [ + "טעם. שאנו מהפכים את הסדר ואומרים זכור לנו ברית אבות כאשר אמרת וזכרתי את בריתי יעקב ואת את בריתי יצחק ואף את בריתי אברהם אזכור. כי כשישראל צריכין לחסד ולרחמים צריך לעורר בחי' יעקב בראשונה כי הוא מובחר שבאבות ובחי' רחמנות כרחם אב על בנים.*ובפרשת בחקותי כ' דלכך זכר הכתוב אברהם לבסוף. ע\"ד שאיתא ואעשך לגוי גדול זו שאומרים אלהי אברהם כו'. ואגדלה שמך זו שאומרים אלהי יעקב. יכול יהי' חותמין בכולם ת\"ל והי' ברכה בך חותמין ולא בכולם. וקשה מה טיבותא לגבי אברהם שלא יהי' חותמין בהם הא איתא בכל אדם איש מתקנא חוץ מבנו ותלמידו. רק הכוונ' כי יצחק הוא גבירה. ויעקב כלול משניהם גבו\"ת. ואברהם הוא מדת החסד והבטיח לו הקב\"ה בך חותמין והכל הולך אחר החתום. ר\"ל שיתנהג במדת החסד. וכן כאן נזכר אברהם לבסוף כי הוא מדת החסד: ליקוטי מהרי\"ל. ויקהל. ועי' ט\"ה סעי' תרפ\"ו: " + ], + [ + "טעם שאם שכח ואמר בימות החמה משיב הרוח ומוריד הגשם. אם נזכר אחר שהתחיל אתה קדוש צריך לחזור לראש התפלה. לפי דכמו שחשיב טעות להחזיר אם מדלג בשבחו של הקב\"ה. כן חשיב טעות אם אומר שבח יותר ממה שצריך לאומרו שאין זה שבחו של מלך שמשבחין אותו במה שאין עמו צריכין לו. וכ\"ש בדבר שהוא רע ומזיק להם שהגשמים בימות החמה רוב פעמים מזיקי' בא\"י ואנן בתרייהו גרירים. לבוש סי' תרס\"ח סעי' ב':" + ], + [ + "טעם. דקרי לערב שבת בי שמשי. לפי שבין השמשות שלו שגור בפי כל והכל חרידים אליו לגמור מלאכתן עד שלא תחשך ע\"כ קרי ליה בי שמשי. רש\"י כתובות דף ק\"ג:" + ], + [ + "עוד טעם. לפי שצריך להוסיף מחול על הקודש בעוד שהשמש קיים. עניני שבת בשם ח\"א:" + ], + [ + "עוד טעם עפ\"י דאיתא במדרש אחר ששקעה השמש בע\"ש התפלל אדם הראשון וחזרה השמש. לכן נקרא שעה זו בין השמשות. ר\"ל בין שקיעת השמש לזריחת השמש פעם שנית. א\"כ מה\"ט קורים ביה\"ש של ע\"ש בי שמשי. שם בשם רש\"ל:" + ], + [ + "טעם. שמאכל דגים בנקל יותר להעלותו לשורשו. מחמת שגידולם וחיותם ממים הרומזים לחסדים. וזהו התחלת דרכי העבודה להעלות מדת חסד לשורשו. תולדות יצחק להרב הצדיק הקדוש מניסכאיז זצוק\"ל:" + ], + [ + "טעם. שצריך לשחוט בסכין בדוק בלי פגימה. כי נשמת הצדיקים מגולגלים בבהמה או בעוף. ולפעמים חשיב השוחט ששוחט הבהמה. או העוף. והוא שוחט צדיק שמגולגל בבהמה או העוף*ועי' בכור שור (קידושין) שכתב. טעם. על מה שאמז\"ל (סנהדרין ק\"ח) אקרא דוישלח את היונה מאתו מכאן שדירתן של עופות טהורים אצל הצדיקים. ע\"פ המבואר בכתבי האלקי האריז\"ל דנשמתן של רשעים מגולגלין בעופות טמאים. ויש נשמות צדיקים אשר צריכים איזה תיקון לפי מעשיהם ומתגלגלים בעופות טהורים. וע\"י שנשחטים שחיטה כשרה בברכה ומכסים דמם בברכה זה הוא תיקונם. ולכן דירתן עם הצדיקים. שבאותן עופות טהורים יש ג\"כ נשמות איזה צדיק. ולכן מתקרב אצל הצדיקים דהוא ממנו. והיינו דקאמר (ב\"ק צ\"ב) כל עוף למינו ישכון. וקשה הא חזינא עופות טהורים דלא למינו ישכון. רק מתכוון לשכון עם הצדיקים. ומתרץ ההוא משום ובן אדם לדומה לו. פי' הבן אדם המגולגל באותו עוף הוא המתקרב לדומה לו:
ע\"ש (שבת קמ\"ה). הטעם. שדירתן של עופות טהורים אצל הצדיקים. דהטהורים הם הנרדפים כי כל הטמאים יש להם דריסה. משא\"כ הטהורים והן נדרסים מן הטמאים. וגם מדת הצדיקים הוא להיות נעלבים ואין עולבים ע\"ש. ובספר טעמי מצות לרדב\"ז סי' תנ\"ג כתב כי אין בעוף טהור אלא חסידים ולפעמים שגג במאכלות:
ובספר בני יששכר כתב בשם האריז\"ל וז\"ל הנה ידוע דעסק אכילה ושתי' לאדם הוא לברר ניצוצין ולברר ולתקן נשמות המגולגלות בכל דבר הצריכין תיקון. והנה הנשמה אשר עברה את פי י\"י במצות ל\"ת או בביטול מ\"ע. הנה צריכה להתגלגל כפי אשר נגזר עליה באיזה דבר יהי' גלגולה בדומם וצומח וחי. הכל כפי גודל הפגם והחטא. והאדם האוכל המאכל הזה ומקיים המצוה התליי' בזה המאכל. הנה מעלה את הנשמה המגולגלת ממדריגה למדריגה. והנה הנשמה המגולגלת בחי'. היינו באיזה בהמה וחי' ועוף. הנה האדם האוכל מחיוב לקיים בה מצות שחיטה כמשפטי התור\"ה והנשמה המגולגלת מרגשת בצער השחיטה. כי כן הוא העונש הנגזר עליה ואח\"כ נתעלית מח\"י למדב\"ר כפי כוונת האוכל. ולפעמים גם צדיקים היושבים בג\"ע צריכין עוד להתגלגל על איזה דקדוק שלא קיימו. אבל מתגלגלים בדגים שא\"צ לצער שחיטה. ונאמר בהם אסיפה כמו אצל הצדיקים:
וז\"ש ז\"ל כי תורה חדשה מאתי תצא. כי לעיל שכבר יתוקן העולם ולא יהי' עוד בנמצא שום חטא. ובזה לא יצטרכו נשמות המגולגלין לצער שחיטה ע\"כ בהמות בהררי אלף יהי' להם סגי באסיפה ע\"כ. וע\"ל סעי' צ\"ד ועי' טעמי המנהגים ח\"א סעי' שי\"ב בהשמטה: . וצריך שלא יצעריהו. וצריך לקיים ואהבת לרעך כמוך. ושוחט שאינו מקיים זה עובר על ואהבת לרעך כמוך וכו' ויורש גיהנם. תמונה: " + ], + [ + "טעם. שאמרו חז\"ל עם הארץ אסור לאכול בשר. לפי שאין בע\"ה כח לברר הניצוצות*דהנה נודע כי כל נשמות ישראל היו נכללים בנשמת אדה\"ר וכאשר חטא אדה\"ר אז נתמעט קומתו ונפלו הנצוצות הקדושים הם אותן הנשמות שהיו כלולות בו בתוך הקליפות. [הערת המדפיס: והנה כל הנשמות אפי' אותם שנשארו באדה\"ר כולם נתנצלו מעדים שהי' להם קודם החטא ונתלבשו בו אותם הקליפות. ונמצא כי אין הנשמ' שאין לה בחינת קליפ' המיוחדת כפי מדריגת חטאו כו' וזו הקליפ' מלבשתו ומלפפתו תמיד כל ימיו ונעשית אל האדם בסוד לבוש להנשמה מאותן של זוהמת נחש:
וכמו שבקדושה כתיב אשר שם שמות בארץ ואין לך דבר שאין לו שם בפני עצמו. כן הענין בקליפ' שכל בחינ' ובחינ' וניצוץ מה יש לו שם מורה על המקום אשר שם נאחז בו. את זה לעומת זה עשה אלקים. ונמצא כי כל אדם מישראל מלבד השם שקורין לו אביו ואמו בעת שנימול והוא השם הנקרא על נשמת האדם כי אין הדבר באקראי כי הקב\"ה מזמין אותו בפיו אביו ואמו שיקראוהו כן. ולכן ר\"מ ור\"י בדקו בשמו. ובאומרו אשר שם שמות בארץ אל תקרא שמות אלא שמות והוא השם של נשמת אדם דקדוש'. וכנגד שם הזה יש לו שם אחר אל אותה הקליפה שהוא עם האדם. ונמצא כי יש אל האדם שני שמות א' מצד הקדוש' ואי' מצד הטומאה. ובזה תבין סוד היצה\"ר שבאדם שהוא סוד אותה הקליפ' הנמשכת מזוהמת הנחש. ולכן היצה\"ר הוא מנהיג את האדם. וענין חבוט הקבר לתקן כל הש\"ע האריז\"ל. ועי' קונטרס אחרון לטעמי המנהגים בהשמטה לסעי' תתקכ\"ט בד\"ה וראיתי:] והנה כאשר נפלו אז נפלו בכל הד' בחי'. דומם. צומח. חי שאינו מדבר. וחי המדבר. ומשם מתבררים בירור אחר בירור עד שנגמר כל הבירור ואז בא לתוך חי המדבר ושם נתברר ויוצא מקליפ' ובא לתוך הקדוש'. דברי משה פ' וירא:
וסוד דומם הוא כי לפעמים יפול צרור עפר תוך האכילה ולא ידע האדם מציאותו ולפעמים יש בו גילגול נפש כמו בנבל והי' לאב\"ן. האריז\"ל:
ובזמן שבהמ\"ק קיים היו מוציאים ניצוצי קדושה ע\"י קרבן. מה שבדומם ע\"י מלח. דכתיב על כל קרבנך תקריב מלח. ומה שבצומח ע\"י נסכים ומנחות. ומה שבב\"ח ע\"י הבהמ' ומה שבמדבר ע\"י התשובה של אדם המתודה ע\"י הקרבן. ס' הנהגות אדם: ואדרבא כי מסתלק ממנו מיעוט הקדושה שבו ונמשך אחר הבהמה*בספר דעת משה (פ' שמיני) כתב בשם אביו הרב הקדוש שלזה בהמה טהורה מעלה גרה. כי הנה בכל דבר יש ניצוץ הק'. והני\"ק ההוא הוא רחניות המאכל וכשבא ליד . דברי משה פ' נח בשם האריז\"ל: ", + "וכתב שם. והנה לפי\"ז יש לחלק כי בהדורות שבין אדם לנח לא היה בהם כח לברר לזה נאסר להם משא\"כ דורות שאחרי נח הי' בהם כח לברר לזה הותר להם. ומה שנאסר לאדה\"ר הוא מבואר בכתבי האריז\"ל בכוונת האכילה. כי עיקר כוונת האכילה הוא כדי לברר הקדושה שיש באותו החיים או הצומח*בספר ברית אברם פ' בהעלותך כ' בשם הגאון מפראנקפורט על מה שאחז\"ל (קדושין פ\"ב) שהרעותי את מעשי וקפחתי את פרנסתי כו'. דידוע שאין לך דבר מדצח\"מ שאין בו נשמת מגולגלים וחושקין תמיד לעלות לשרשן ע\"י מאכל הצדיק האוכל אותם בכוונה [הערת המדפיס: וע\"ד שפי' הבעש\"ט רעיבים גם צמאים. פי' למה עשה ה' ככה שיהי' אדם רעב או צמא הי\"ל ית' לברוא את האדם שיהי' בלא אכילה ושתי'. לז\"א נפשם בהם תתעטף. ר\"ל לכך עשה ה' את האדם שיהי' רעב לאכול וצמא לשתות כדי שיעלה הניציצות הנפשות אשר נתעטף בהמאכל וז\"ש נפשם בהם תתעטף:] ולכך המאכלים שבהם הניצה\"ק ממציאין א\"ע לאכילת הצדיק כאלו הי' להם רגלים לרוץ כדי שיתוקנו ע\"י הצדיק. וז\"ש הרעותי את מעשי וגם אין אני אוכל אותם בכוונה. לכך קפחתי את פרנסתי כאילו אין להם רגלים לילך אצלי לפי שאין רוצים להמציא א\"ע כי ידאגו שלא אשליכם ע\"י אכילתי. לדומם.
וז\"ש הוו זהירין ברשות. פי' בסעודת הרשות. כי סעודת מצוה הסעודה בעצמה היא מעלה את הניצוצות כיון שהיא מצוה. ומהגם שאוכל בכוונה. רק בסעודת הרשות צריך בע\"ב שיאכל בכוונה וגם אפ\"ל דכל האכילות אם הוא אוכל בכוונה מיקרי סעודת מצוה. מפני שמעלה הניצוצות. אבל אם אוכל בלא כוונה אז הכל מיקרי סעודת הרשות אף שנראה שהיא סעודת מצוה. וראי' בגמ' (נזיר כ\"ג) משל לשני ב\"א שצלו פסחיהם כו' וזה שאכלו לשום אכילה גסה ופושעים יכשלו בם.
וז\"ש הוו זהירין בסעודת הרשות ואמר הטעם. מפני שאין מקרבין הניצוצות ל\"ו דייקא דהיינו להמאכל. פי' שאין הניצוצות מקרבין את המאכל לאד\"ם אלא לצורך עצמן. היינו כדי שיהי' להם עלי' ע\"י אכילתו נראין כאוהבים וממציאין א\"ע בשעת הנאתן דייקא דהיינו לצדיק שיאכל אותם בכוונה ואז יש להם הנאה שיש להם עליי' ע\"י אכילתו. וז\"ש הנאתן דייקא. אבל אין עומדין לו לאדם כו' פי' שאין הניצוצות מעמידין ל\"ו דייקא היינו להמאכל. אין מעמידין המאכל לאדם בשעת דחקו דייקא. היינו בשעה שהאדם דוחק הניצוצות ע\"י מאכלו לדומם כשאוכל אותם בלא כוונה כנ\"ל ע\"ש.
ובשם הרב הצדיק הקדוש מזלאטשוב זצוק\"ל ע\"פ (איכה א') כל עמה נאנחים מבקשים לחם. וקשה הלא באמת הי' צריך הלחם לבקש להאדם כנ\"ל. לז\"א נתנו מחמדיהם דייקא דהיינו תאוותם באוכל מה שצריך לאכול כדי להשיב נפש המגולגלת בתוכה אל שרשה ואז הי' המאכל כמו קרבן אבל הם אוכלים בשביל תאוותם כדי למלאות בטנם לכן מבקשים דייקא לחם:
ובספר בני יששכר כתב בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקארעץ זצוק\"ל כמו שכל הרודף אחר הכבוד וכו' וכל הבורח מן הכבוד הכבוד רודפ\"ו. כן הוא מי שרוצה להרבות במאכלים ואוכל מטעמים ותבשילים מבושמים כדי שיהי' רווחא לבסומי. אז המאכלים בורחים ממנו ומתמעט ח\"ו פרנסתו. ובהיפך כשאוכל מאכלים בלתי מוטעמים בכדי שיספיק לו מעט מן המזון אז המזון רודף אחריו:
ובספר אגרא דכלה פ' דברים כתב דצריך כל אדם להעלות הניצוצות הנוגעים לחלק נשמתו ע\"כ יש מאכל שיערב לאחד יותר מלזולתו כי מגיע לחלקו:
ובספר עבודת ישראל פ' מסעי פי' בשם אדומו\"ר הגאון מוהר\"ר דוב בער זלה\"ה הפסוק ואלה מסעיהם למוצאיהם. כי כל המסעות שנסעו ישראל העיקר הי' לתקן כל המקומות ולהגביה הני\"ק מהם. ולכן נכתבו בתור' שמות המסעות והמקומות אשר תקנום בתקנ' וזה ויכתוב משה את מוצאיהם למסעיהם ע\"פ ה' שמשה כתב כל מה שהוציאו נ\"ק במסעיהם שנסעו. ושנסעו עפ\"י ד' ולא נסעו במ\"א זולת שהוצרכו לתקן וזהו ואלה מסעיהם למוצאיהם:
ובסידור האריז\"ל כתב שיש איזה מגולגל והוא רשע גמור ואם אינו יודע האוכלו לכוין יכול המגולגל להזיקו ולהפכו לרשע גמור ג\"כ כמוהו לכן צריך לכוין מאוד בברכת הנהנין וע\"י שמכוין כונה הראוי לאוכל ידע בבירור שלא יניחוהו מהשמים לאכול דבר רע ויסירהו מלבו:
ובספר אמרי קדוש להרב הצדיק הקדוש מסטרעליסק זצוק\"ל כתב שאמר שיוחנן כהן גדול ששימש בכהונ' גדול' שמונים שנה ולבסוף נעש' וכו' ודאי עתה הוא בג\"ע העליון והסיב' לזה הי' מחמת כוונ' שאינה ראוי' שהי' לו פעם אחת באכילתו ונזדמן לו ניצוץ שלא כהוגן:
ובספר מאור ושמש פ' משפטים פי' הפסוק ועבדתם את ה' אלהיכם וברך את לחמך ואת מימך והסירותי מחלה מקרבך. כי העיקר במה שמעלה הניצוצין הוא הברכ' שמברך על האכיל' והשתי' בקדוש' אז ע\"י הברכ' ההיא מעלה הדבר ההיא למעל' לשורשו. וזהו שאיתא בברכות שמקשה קראי אהדדי כתיב השמים שמים לה' והארץ נתן לבני אדם. וכתיב לה' הארץ ומלואה. ומשני כאן קודם ברכ' כאן לאחר ברכ'. נמצא כשאדם מברך בקדוש' על אכילתו ושתיתו אז קונה הדבר ההוא כאלו בראו. וכשאוכל בקדוש' אז הוא האוכל והמשקה לו לרפוא' לכל מיחושיו. וזהו שאמר וברך את לחמך. ר\"ל שתברך על מזונך בקדוש' ובטהר' והסירותי מחלה מקרבך. ר\"ל שהמאכל תהי' בעצמו רפוא' לחולים ולא תצטרך לרפואות. וע\"ל סעי' קמ\"ב וסעי' קמ\"ו בהשמטה בד\"ה ובשם: . (שע\"י אכילתינו הם יוצאים מן הקליפות וחוזרין להיות דבר מבשר האדם ממש ואז חוזרין לקדושה. שם פ' בשלח) והנה אדה\"ר ע\"י קריאת השמות אשר קרא לכל בעל חי הי' מברר כל הניצוצות שהי' בהם משא\"כ הצומח. כי הירקות עיקר יציאתו לעולם הי' ע\"י פעולתם של אדם הראשון. כמ\"ש וכל שיח השדה וכו' כי לא המטיר וכו' ואדם אין לעבוד את האדמה כמו שביאר האריז\"ל עד שבא אדם להתפלל עליהם וביאר הניצוצים. ולזה הי' בו כח לברר ג\"כ ע\"י האכילה כיון שעל ידו בא כח גדולם. משא\"כ הבעל חיים שלא הי' לו שום חלק בהויותם לא הי' לו כח לברר ע\"י אכילה. לזה הביאם הקב\"ה לקרא להם שמות כנ\"ל. ולזה נאסר לו אכילת בעל חי. לפי שלא היו צריכים לשום בירור:", + "אמנם נח שע\"י הוציאותם מן התיבה וע\"י הקרבת קרבנות נתקיימו בעולם כמ\"ש וירח ה' וכו' ויאמר בלבו לא אוסיף עוד וכו' היטב יש לו כח לברר הניצוצין שבהם ע\"י אכילתו ולזה הותרו לו ע\"ש: ", + "ע\"י הקרבן. בספר מדרש תלפיות אות ג' כתב בשם הציוני פ' ויקרא שמוכיח מדברי המקובלים שאדם מתגלגל דוקא בבהמה ולא בחיה ולכן לא ציותה התור' קרבן מחיה:", + "קפחתי את פרנסתי. ובשם הרב הצדיק הקדוש מקאסיב זצוק\"ל שראה לאחד שבכה כשאמר וקפחתי את פרנסתי ואמר לו אינך יודע המקום שצריך אתה לבכות. שהי' לך לבכות כשאמרת הרעותי את מעשי ואז ממילא הי' הקב\"ה בעל הרחמים ממלא בקשתך והי' לך פרנסה:" + ], + [ + "טעם. שקורין לתפלה שאחר חצות תפלת מנחה משום דמנחה היתה קריבה בין הערבים. אף שגם בשחר קריבה מנחת חביתין ומנחת תמיד. בשחר יש לה שם אחר תפלת שחרית. תוס' פסחים דף ק\"ז ע\"א בד\"ה סמוך:" + ], + [ + "עוד טעם. משום שאז הוא עת רצון כדאמרינן בפ\"ק דברכות הוי זהיר בתפילת מנחה שאף אליהו לא נענה אלא בתפלת מנחה. ושמא בשעת הקרבת מנחה נענה. ולכך קרי לי' תפלת מנחה שאז הי' שעת רצון. שם:" + ], + [ + "עוד טעם. לפי שיצחק הי' עולה לגבי מזבח וראה שעולתו הי' חסרה מנחה עמד ותיקן תפלה זו וקראה מנחה כדי שתהא מנחה לעולתו. ראיתי באיזה ספר:" + ], + [ + "טעם. שהדיין השופט יקרא אלקים. לפי שהוא שופט ומנהיג לבני דורו. בשם הגאון הקדוש מוה' אלי' מווילנא זצ\"ל." + ], + [ + "טעם. שנוהגים להדפיס במקום השם שני יודין. כי זהו מרומז על הוי' אד' שתחילתו יו\"ד וסופו יו\"ד. ראיתי באיזה ספר בשם משנת חכמים להר\"ם חאגיז: " + ], + [ + "טעם שנקרא הראש בשם מטה. כי מצינו שמקל יקרא ג\"כ בשם מטה. ע\"כ מלמדנו התורה הקדושה בזה איך שהראש הדור לא יתנשא ולא יתגאה עצמו נגד העם כי הוא נמשל ממש למטה. היינו כי דרך העושה המקלות הוא עושה למעלה בית יד כדי שיוכל האדם ההולך עמו לאחוז בו והבעל מלאכה עושה אותו הצד שלמעלה בכלי נאה ומהודר ובצד שלמטה תוחב יתד אחד כידוע וקודם שעושה זה הוא מתיעץ בעצמו באיזה צד שיעשה הראש ואח\"כ הוא עושה בצד אחד הראש והצד השני הוא הרגל. וצד הראש אינו יכול להתגאה על צד הרגל מחמת שאם הי' רוצה הבע\"מ הי' עושה זה הצד להראש. כן צריך להיות בעצמו הראש הדור בלי שום התנשאות נגד העם. ומטעם זה כתבה התורה הקדושה בלשון מטות סמוך אצל ראשי כמ\"ש וידבר משה אל ראשי המטות לרמז ז\"ה*ובספר אגרא דכלה פי' וידבר משה אל ראשי המטות. היינו הגדולים שבישראל אשר להם יכולת וכח להטות לבב העם לעבודתו ית\"ש. ולכך קראם ראשי המטות. לבני ישראל לאמר. היינו שיאמר לב\"י. זה הדבר אשר צוה י\"י. היינו שיאמרו להם ד\"ת כזו שיורה להם איזה דרך לעבודתו ית\"ש. ולא שיאמרו להם דברי חריפות אשר לא יצא להם מזה דרך לעבודתו ית\"ש. הגם דקוב\"ה חדי בפלפולא. עכ\"ז העיקר להורות לעם הדבר אשר צוה ד': . יד אהרן:" + ], + [ + "טעם. למה אנו מזכירין לפעמים שמות הקודש כמו אדני אלקים שדי ולא יש חששא ושמות המלאכים שהם שמשיו יש ליזהר שלא להזכיר שמם כי הנה המלאכים הנה הם במדור העליון זך מאד ואם יבא אצליו אם יתעכבו בזה האויר הנרגש העב יש פחד שלא יתלבשו מזה האויר וזה הפסד להם*האריז\"ל כשהי' קורא ומזדמן לו שם א' כמו מטטרון ודומה לו לא הי' מוציא מפיו כמו שכתוב אלא הי' קורא ב' אותיות ראשונות מט\"ט. ואם הי' סמאל קורא ס\"ם. וכן כל כיוצא בזה. והטעם לזה. כי כשהקב\"ה ברא המלאכים ושמשי' צוה אותן כי כשיקרא אותן או ישבעו בשם אותם שיבואו. ולכן כשהאדם מזכיר שם חושבים שקוראים אותם ובאים כששומעין השם וכשבאין ורואין שקוראו לבטלה בא נזק אל הקורא אותם. ולכך צריך ליזהר מלהזכיר שמם מפיו. ואותן החכמים שהיו משתמשים בשמות הקודש הי' להם אפר פרה כרבי טרפון אבל אנו טמאים מתים אסור בדברים אלו. אבל אם הוא שם איזה מלאך כשמות האדם כגון רפאל מיכאל גבריאל וכדומה אז מותר להזכירם ואין בזה חשש. ואם הוא אהוב מעליונים ותחתונים ויודע בעצמו שמימיו לא חטא אז יכול להזכירם אפילו אותן המלאכים שאין כשמות אדם ואין חושש שיזיקנו. ש\"ע האריז\"ל:
ובספר לבושי מכלול סי' י\"ח כתב בשם המקובלים דאם דאסור להזכיר שם מלאך שאין ב\"א נקראים כן אין איסור זה במלאכים היותר גבוהים: ולכן צריך להיזהר להוציא מפיו שם מלאך. אם הוא מלאך טוב אסור מפני שיביא לאותו מלאך הפסד כנזכר. ואם הוא מלאך רע אסור מפני שיזיק למזכיריו ולעומדים עם המזכיר. והוא ע\"ד שכתב הזוהר על פסוק ועברתי בארץ מצרים וגר כי הנה ארץ מצרים הוא מקום טמא ביותר והי' פחד אם מלאך יכנס שם ח\"ו לא הי' יכול להוציאם מאותו הטומאה. ולכן ולא ע\"י מלאך. אבל הקב\"ה אש אוכלה אש הוא ואין זה ח\"ו שייך בו. ש\"ע האריז\"ל." + ], + [ + "טעם. שצריך לחתיך מעט בסכין פרוסת הבציעה מן הלחם קודם שיתחיל לברך. כדי שלא יפסיק בשהיית החיתוך בין ברכה לאכילה. וצריך לחתוך בענין שאם יאחז בפרוסה יעלה שאר הככר עמה. ש\"ע הרב סי' קס\"ז סעי' ג':" + ], + [ + "טעם. שהוטבע בטבע ישראל לשחוק על נפילה. כי בוודאי הי' עליו ח\"ו איזה דין וע\"י השחוק נמתק*ובספר ברית אברם כתב בשם הרב ר' ישראל בעש\"ט זללה\"ה ביאר המדרש נושא עון עד היכן הוא נושא עד בא אל החכמ'. כי אין אדם עובר עביר' אא\"כ נכנס בו רוח שטות. וכשבא שוטה לפני החכם ומדבר דברי שטות שוחק החכם ושמח וממילא נמתק. ואמר הרב מקאלביסוב כששמע דבר זה. כהיום הוא מבין המעש' אשר ראה שאיש אחד זקן בא לפני הרב הגאון מוהר\"ר דוב בער זללה\"ה לקבל תשוב' ואמר לו שיכתוב כל מעשיו הרעים על נייר ויביא הנייר לפניו ז\"ל. וכן עשה האיש שהלך לביתו וכתב על הנייר והביא לפניו. וכאשר הביא לפניו אמר הרב הנ\"ל לך לביתך וכן עשה. ואח\"כ קרא הרב את הנייר וכל מה שהי' קורא הי' מחייך ומשחק על כל דבר ודבר. וכהיום אני מבין: . וז\"ש הכתוב בנפול אויבך אל תשמח וגו'. שהזהיר שלא לשמוח בנפילת האויב רק ידום לד' ויתחולל לו*בספר עבודת ישראל בליקוטים כתב דום לה' והתחולל לו. יש בכאן קבלה יחוד א' לעשות עם דמדומי חמה וא\"א לגלותו אלא מפה לאוזן והוא מרומז בגמרא במה ששלח אחד לחבירו בנ\"א העומדים עלי שלח לו דום לד' השכם והערב עליהם לבהמ\"ד והוא יפיל חללים לפניך והמבין ידום: וישכים ויעריב עליהם לבהמ\"ד לעבוד ד' ב\"ה וב\"ש ביותר אומץ והם כלים מאליהם דייקא משא\"כ כששמח בו או מכ\"ש כשעושה לו ח\"ו ג\"כ איזה רדיפה כל דהיא אזי עושה טובה להאויב ח\"ו. נופת צופים אות פ\"ז בשם הבעש\"ט זי\"ע. ועי' ברכות דף נ\"ה ע\"ב:", + "בנפול אויבך אל תשמח. וראיתי בכתבי הרב הצדיק הקדוש המפורסם מהר\"ש מבעלז זצוק\"ל (איכה) וז\"ל שמעתי מפי מו\"ר ר' יצחק מלובלין בדרך הלצה שתירץ הפסוקים כתיב בנפול אויבך אל תשמח כו' משמע שאין רשאי לשמוח על נפילת הרשעים. וכתיב באבוד רשעים רנה שיש שמחה כשהרשע נאבד מן העולם. ואמר בנפול אויבך כ\"ז שהוא נופל אל תשמח שיכול להיות שיהיה לו תקומה והאיך אתה יכול לשמוח. באבוד רשעים רנה כשתראה שהם אבודים ואז א\"א להם להקים אז רנה. אבל כל זמן שהם אינם אבודים אע\"פ שהם באמצע הנפילה אין יכול לשמוח שמא יהי' לו רפואה. אבל כשנאבד אז רנה:" + ], + [ + "טעם. כשמתחיל הילד ללמוד תורה מתחילין לו בספר ויקרא. שכן אמרו ז\"ל מתחילין לתינוקות בספר ויקרא לפי שאמר הקב\"ה יבאו טהורים ויתעסקו בטהרות ומעלה אני עליכם כאלו הקרבתם לפני קרבן כו'. מדרש תנחומא פ' צו. ומרגילין התינוקות לנענע גופן בעת הלימוד*איתא בדורשי רשומות על פסוק לשון רכה \"ת\"ש\"ב\"ר \"ג\"ר\"ם ר\"ת \"תינוקות \"של \"בית \"רבן \"גזרות \"רעות \"מבטלין: כמו שכתוב במתן תורה וירא העם וינועו. כל בו סי' ע\"ד:", + "וירא העם וינועו. והדר הלימוד עם התלמוד. פרק משניות בכל יום. פרקים החמורים וארוכים חצי פרק ויוכל ללמוד זה עם לימוד גפ\"ת. וישגיח שיחזור תמיד עליהם בלי התרשלות ובלי ליאות. ואח\"כ ילמוד הרי\"ף וחלקי הטורים. שו\"ת חות יאיר סי' קכ\"ד:" + ], + [ + "טעם. שהעובר על דברי חכמים הוא חמור מהעובר על דברי תורה שצריכין עדים והתראה ונידן בסנהדרין. ובד\"ס תיכף חייב מיתה. עד\"מ המרים יד במלך וזורק אבן לראשו של מלך צריך לדונו בדיינים שמא נתכוון לאיש אחר. או שמא שיכור הי' או מטורף. אבל שומר הפתח של המלך העובר ונכנס בפלטרין שלו בלתי רשות. יש לו רשות להרוג כל הנוגע בו מיד. כן חכמים שעשו משמרת עשו חיזוק לדבריהם יותר משל תורה. צמח דוד (עקב) בשם יערות דבש:" + ], + [ + "טעם. שכל מיני כשפים נבדקין על מים חיים והם נימוחין. עי' סנהדרין ס\"ז ע\"ב ורש\"י שם. משום דכל כישוף בא מכחו של נחש. ולכך נקרא נחש לשון ניחוש ובים הנחש טהור כי כל מה שיש ביבשה טמא בים הוא טהור. ולכך אין כחם בים והכישוף נתבטל*אין הכשפים שולטין במי שנולד באדר שני. בני יששכר בשם רבינו אפרים על התורה. וכתב שם כי להיות שהכשפים נעשים ע\"פ סדרי המזלות בשעה פלונית וביום פלוני והחודש הזה אין לו מזל כיון שהוא נוסף על הי\"ב: אהבת יהונתן בראשית. וע\"ל סעי' מ\"ח." + ], + [ + "טעם. שאמז\"ל מי שיש לו מאתים זוז לא יטול מן הצדקה עי' משנה בסוף פאה. כי צדקה בגימטריא מאתים חסר א' כי עד כאן יכול ליטול אבל מאתים לא. ברכי יוסף סי' רנ\"ג בשם דורשי רשומות:" + ], + [ + "טעם. שארז\"ל על כל עבירות שבעולם אין הקב\"ה נפרע עד שתמלא סאתו חוץ על מי שמדד במדה קטנה נפרעין ממנו מיד. י\"ל ע\"ד הלצה מה שנפרעין ממנו מיד. היינו שהקב\"ה מודד לו מדה כנגד מדה*בפסוק דבר נא באזני העם וישאלו איש מאת רעהו ואשה מאת רעותה כלי כסף וכלי זהב. ויתן ד' את חן העם בעיני מצרים כו'. ולכאור' יפלא דבכ\"מ דרשינן רעהו ולאו עכו\"ם והאיך אמר הכתוב הכא וישאלו איש מאת רעהו דקאי על המצריים רק דהנה נודע הוא ממדתו ית' לשלם לאדם כמפעלו מדה כנגד מדה ובמד' שאדם מודד מודדין לו. והנה בני ישראל היו צריכים בעת ההוא למציאת החן בעיני המצרים שישאלו אותם. ולזה אמר הוא ית' דבר נא באזני העם וישאלו איש מאת רעהו ואשה מאת רעותה כלי כסף וכלי זהב. ירצה שהם עצמם יגמלו חסד זה לזה בשאל' וע\"י כן יגמול להם הוא ית' כמו כן כמדתם מדה כנגד מדה. ויתן ד' את חן העם בעיני מצרים וישאילום וינצלו את מצרים. ועד\"ז הכא נמי באה הציווי' בפ' נתן תתן לו ואל ירע לבבך בתתך לו. למען. כי בגלל הדבר הזה יברכך ד' אלקיך. גמול כגמול. בשם גדול א': לפי שהוא לא מדד יפה לכך אין הקב\"ה ממתין עד שתתמלא סאתו ונפרע ממנו מיד. אהבת יונתן:" + ], + [ + "טעם. שנקראו ראשונים סופרים. שהיו סופרים כל אותיות ותיבות שבתורה קידושין דף ל' ע\"א:" + ], + [ + "טעם. שנקרא ספרים או ספר. על שם ספור שמספרים כבוד ה' פחד יצחק אות ס':" + ], + [ + "טעם. שקראוהו מדרש הנעלם. לפי שרוב ענין זה הוא על הנשמה שמקורה בבריאה ששם ג\"ע העליון כו' ע\"כ שמו נאה לו מדרש הנעלם. מקדש מלך דף צ\"ז בשם הרמ\"ז:" + ], + [ + "טעם. שאמז\"ל אין מתחילין בב\"ד ואין מסיימין בד'. בגין דגיהנם אתברי ביומא תניינא ולקותא דנהורין ביומא ד'. זוהר תצא דף רפ\"א*ובספר יוסף אומץ כתב בשם הגאון מהרש\"ל ב\"ד קודש. הגם שאין מתחילין לעשות שום דבר ביום ב' וביום ד'. ע\"כ מה שהוא קודש. היינו דבר שבקדוש' כגון תור' או עסק מצוה מתחילין ביום ב' וביום ד' וסי' ב\"ד קודש: ועי' ש\"ע יו\"ד סי' קע\"ט סעי' ב':" + ], + [ + "טעם. שאמז\"ל (קידושין כ\"ח) הקורא לחבירו רשע יורד עמו לחייו. לפי שבא לפקח מחייתו ולהפסיד פרנסתו דכתיב כי ימוך אחיך והחזקת בו פרט לרשע שאינו אחיך לפיכך יורד עמו לחייו מדה כנגד מדה.*ועל מה שכתב התוס' שם הקורא לחבירו ממזר סופג את הארבעים. מדה כנגד מדה כי הוא אומר שחבירו עבר בלאו לפי דמיקי לי' בלא יבא ואסור בבת ישראל ורוצה להביאו לכלל מלקות לפיכך סופג את הארבעים כדין עובר בלאו ע\"ש. כתב הרשב\"א שם מאחר שהכל תלוי במדה כנגד מדה א\"כ כל מי שמוציא שם רע על חבירו שהוא עובר בלאו בין ממזר בין מחלל שבתות וי\"ט גנב גזלן הוא בכלל מלקות:
ובמהרי\"ל בליקוטים כתב שפ\"א בל\"ג בעומר קרא בן השמש של העיר לבחור א' מן הישיב' בחרונו (בל\"א זויא שעלם) ר\"ל נביל' דחזיר ויודע הדבר באזני המלך מהרי\"ל והחרים את בן השמש. וא\"ל איך אתה רשאי לקרוא את הבחורים שלי ד\"א והי' יושב כן בחרמו ובנידויו עד יום שני אחר ל\"ג בעומר הטריחו אוהביו של המוחרם כי הי' מטובי העיר והיו מבקשים מחיל' מאת הרב ומן הבחור ההוא ומן כל בני הישיב' והיו מוחלין להם ולא נשמע שהחרים מהר\"י סג\"ל קודם לכן או אח\"כ שום אדם יותר בעולם: שו\"ת הרשב\"א סי' כ\"ח:" + ], + [ + "טעם שא\"א פרקים בשבת תשובה. לפי שנוהגין לדרוש בבהכ\"נ בשבת זה בכל הקהילות אין צריכים לומר פרקים, שעיקר הפרקים א\"א בשאר שבתות אלא שיעסקו בתורה ולהשמיע לעם דברי מוסר ותוכחות ביום הפנוי ובשבת זה בלא\"ה דורשין בו. לבוש סי' תר\"ג:" + ], + [ + "טעם. שנקראו גאונים. על שם שהיו בקיאים בכל הגמרא שהם ששים מסכת כמספר גאון. מדרש תלפיות בשם ספר התשבי." + ], + [ + "טעם שהטס של זהב שהי' מקיף על מצח הכהן נקרא ציץ לשון הסתכלות. שהכהן הי' מכיר בכח אותיות השם שהיו חקוקים בו בהסתכלות הראשון אם האיש העומד לפניו היא צדיק או רשע*בספר בני יוסף (חקת) כתב על מה שפירש\"י והיא בספרי על פסוק ונתתם אותה אל אלעזר הכהן וגו' ושחט אותה לפניו זר שוחט ואלעזר רואה. הנה במה שאמרו ואלעזר רואה. הלא כיון שהשחיט' כשיר' בזר לאיז' צורך הי' ראיית אלעזר, גם אומרו ואלעזר רואה ולא אמרו ואלעזר עומד על גבו. ופי' עפ\"י מה ששמע בשם הגאון הר\"ש מאמשטרדם זצ\"ל על מה שתרגם יוב\"ע על זה ויבדקינה בתימני סרי טריפן. ופי' המפרש וז\"ל לאפוקי ממ\"ד דסמכינן ארובא וא\"צ בדיק' אלא שריפ' כשהיא שלימ'. כדי לקיים בה תמימ' ע\"כ. ואמר הגאון ז\"ל שלפי דברי התוס' (שבת כ\"ב ע\"ב) בד\"ה וכי לאור' הוא צריך שהי' אהרן רואה מה שבתוך הטפיח ומה שבתוך החביות לאור הענן. שהענן הי' מגלה להם מה שבנסתרות מה שאין העין יכול לראות. עפי\"ז היו יכולין לקיים תמימה לשרוף אותה שלימ' אפי' למ\"ד דאין סומכין על הרוב אעפ\"כ היו יכולין לבדוק אותה מח\"י טריפות בלא חיתוך ע\"י אור הענן ע\"כ. והנה לפ\"ז היא ג\"כ כוונת הספרי במה שאמר ואלעזר רואה. היינו שבשעת השחיט' הי' אלעזר רוא\"ה באור הענן ובודק אותה בח\"י טריפות כדי לקיים שניהם. היינו שלא לסמוך על הרוב ולשורפה כשהיא שלימ'. ולזה אמר לשון רואה דוקא בלשון שנאמר שם שהי' רואה מה שבתוך הטפיח ע\"כ:
והנה לפי טעם הנ\"ל שלכך נקרא ציץ לשון הסתכלות. י\"ל ג\"כ שזר הי' שוחט והכהן הי' רואה ע\"י הטס של זהב שהי' מגלה להם כל הנסתרות בכח אתיות השם שהי' חקוקים בו מה שאין העין יכול לראות ובדק אותה ע\"י הטס בתמני סרי טריפין.
וראיתי בשם גדול א' על מה שאמז\"ל (ברכות) על פסוק וישחטו את הפר ויביאו את הנער אל עלי. משום ששחטו את הפר הביאו את הנער כו' אלא חזי שמואל דאהדורי בתר כהן אמר להו שחיט' בזר כשיר' אתיוהו לקמי' דעלי אמר לו מימר שפיר קאמרת מורה הלכ' בפני רבך את וכו'. הנה מה שהקדים לו מימר שפיר קאמרת הוה לי' למימר בקיצור מורה הלכ' אתה בפני רבך. ופי' עפ\"י מה דאיתא בזוהר פ' נשא דף קכ\"ד ע\"א דע\"פ קבלה אסור לכהן לשחוט לפי שהוא מסטרא דדינא. והנה ידוע מ\"ש בגמרא דלאפרושי מאיסורא מותר להורות בפני רבו. והנה אם הי' שמואל מורה שאסור לכהן לשחוט אזי לא הי' כלל מורה הלכ' בפני רבו דהוי לאפרושי מאיסורא. אך שמואל ע\"כ לא כיון לזה דאמר רק שחיטה בזר כשיר'. היינו דמותר שישחוט זר. ולא אמר שישחוט דוקא זר ולא כהן. וזהו שאמר עלי מימר שפיר קאמרת. ר\"ל דלא אמרת רק דהוי שפיר ג\"כ אם ישחוט זר ולאו אמרת שהדין הוא שישחוט דוקא זר ולזה הוי מור' הלכ' כו': שהי' רואה איך האותיות בפניו אבל אח\"כ כשהי' מסתכל לעיין בו לא הי' רואה*בספר ישמח משה (בא) כתב שיש צדיקים גדולים אשר בהסתכלן בפני רשעים הם מוציאין ברוב קדושתן הנציצות הקדושות שברשעים אליהם כמו אבן השואבת המושך הברזל ולהם מותר להסתכל כדי להוציא ממסגר אסור והוי ממש פדיון שבוים. ויוכל להסתכל כל זמן שיש בו נ\"ק. אבל אחרי שהוציא ממנו הכל ונשאר רק רע אסור להסתכל בו:
ובספר נועם אלימלך (יתרו) כתב מה שאנו רואין האומות שהם שונאי ישראל וגם רשעי ישראל הם שונאים הצדיקים. הטעם הוא. מחמת שאין לך נברא בעולם שלא יהי' בו ניצוץ קדוש הנותן בהם חיות שאילולי הניצוץ קדוש לא הי' יכול לחיות והנ\"ק שבהם מתקנא בצדיקים וכן הניצוץ הקדוש שבאומות מתקנא בכללות ישראל וזה הסיב' הגורמת שנאה עליהם
ובספר תוי\"י (בא) כתב דיש שני סוגי רשעי ישראל א' בהסתר וא' בפרהסיא והפרש ביניהם שמעתי ממורי הבעש\"ט זי\"ע פסוקי תהלים סימן ל\"ז ראיתי רשע עריץ וגו' ויעבור והנה איננו ואבקשהו ולא נמצא וגו' ואמר למה יבקשהו לרשע שכבר איננו. וביאר כי אחריו יקום רשע יותר גרוע ממנו לכך יבקשהו לראשון ע\"כ. והאלשיך כתב דיש ב' מיני יצה\"ר א' בסתר וא' בגלוי וצריך יותר שמירה מזה יצה\"ר שהוא בסתר ע\"ש: בגין דחיזו עילאה לא אחולי אלא לפום שעתא. מעבר יבק שפתי צדק בשם הזוהר ויקהל דף רי\"ז ע\"ב:" + ], + [ + "טעם. שאמז\"ל שנים שדנו דינין דין אלא שנקרא ב\"ד חצוף. משום דמתי שהן שלשה ומחייבין אחד ואם אח\"כ פוגע בכל אחד וא\"ל למה חייבתני מצי להשיב שני חבירי חייבוך והצרכתי לנטות אחר הרוב משא\"כ בשנים דאוקי חד בהדי חד ובהסכמה אחת חייבוהו. מהרי\"ל:", + "ובהסכמה אחת חייבוהו. ובספר באר מרים אות צ\"ח כתב ששמע מהרה\"ג מוהר\"י ראפפורט האב\"ד מטארנא ז\"ל. כי בהיותו צעיר לימים והי' סמוך על שלחן חותנו הגביר ז\"ל ברימנאב בא לפניו משפט מאיש אחד ואשה אשר הי' דו\"ד ביניהם והרב הגאון הנ\"ל עם הב\"ד חתך הדין ויצא מפסקם כי האשה נתחייבה בדין. ובאתה האשה לפני הרב הצדיק הקדוש מוהר\"ר צבי הכהן זצוק\"ל מרימנאב ודמעתה על לחיה בבכי יתירה בלי גבול על אשר לא זכתה בדין. ושלח הרה\"ק לקרוא להב\"ד ובקש מהם להראות לו המקור מאין יצא להם הפס\"ד לחייבה כי נראה לו כי טעו בהפס\"ד. וכאשר הראו לו החשן משפט והי' מעיין עמהם בצוותא חדא אזי הראה להם כי טעו בדברי הרב המחבר בית יוסף. והרה\"ג האב\"ד מטארנא הרהיב בנפשו עוז לשאול להרה\"ק מאין ידע כי הי' טעות בהפס\"ד. והשיב להם כי הנה כתיב תורת ה' תמימה משיבת נפש והתורה היא נצחיות ובאם הייתם דן הדבר לאמיתה של תורה לא היתה בוכה. ומהבכיה היתירה דנתי כי בל\"ס טעות הי' בידכם:" + ], + [ + "טעם. שנקראו סנהדרין. מפני ששונאין הדרת פנים בדין. נוטריקון שלה כך. מהרי\"ל:" + ], + [ + "טעם. שאמרו ז\"ל הפקר ב\"ד הפקר. הוא עפ\"י מה שכתב הכוזרי שענין דת אלקי לא תושג כ\"א ע\"פ מצות אלקי כי ע\"פ שכל אנושי כבר הסכים ראש הפילוסופים שמהראוי שיחלקו כל אנשים בשוה מה שהשפיע השם ממדת טובו לעולם והתורה אלקית הזהירה על זה שכל מה שביד האדם הוא שלו ולא תגע בו יד חבירו אם מחוט ועד שרוך נעל. ולפ\"ז במקום שהפקירו חז\"ל הדבר וראו בעין שכלם שמהראוי לענשו שלא יהי' שלו שוב חזר לשכל האנושי שמהראוי שיד כולם יהי' שוה בו. דברי שאול משפטים בשם חכם א':" + ], + [ + "טעם. שאם איש א' מכבד לחבירו לשתות יברך הוא תחלה. הוא עפ\"י משאמחז\"ל (ברכות ל\"ה) כתיב לד' הארץ ומלואה וכתיב השמים שמים לד' והארץ נתן לבני אדם. כאן קודם ברכה כאן לאחר ברכה. דקודם ברכה הוא של הקב\"ה ולאחר הברכה הוא שלו. וא\"כ צריך לשתות הוא תחלה ויברך ויהי' שלו ואח\"כ יתן לחבירו אבל קודם הברכה הוא הכל לד' ואיך יכבד לחבירו בדבר שאינו שלו*ועי' פמ\"ג או\"ח סימן קע\"ד ס'ק י\"א כששותה כוס מברך תחל' ויטעום מעט ואח\"כ יאמר לחיים וכדומ' דכבוד שמים עדיף. ועיין ט\"ה ח\"א סעי' תש\"ו בהשמט': עי' אה\"ע סי' רי\"ג סק\"א:" + ], + [ + "טעם. שעשה אליעזר עבד אברהם הסימן במים. כי כשרוצין לעשות לאדם חטיבה צריך להזכיר אותו באותו המדה שהוא עומד בה.", + "ואברהם הי' בחי' החסד ומים הוא ג\"כ חסד ולכך הזכיר אותו במים. מדרש פנחס:" + ], + [ + "טעם. שקוראין לעור סגי נהור. האיך ראוי לומר דיבור שקר בשביל לישנא מעליא. רק הכוונה הוא עפ\"י מה שכתב הזוהר תזריע דף מ\"ז ע\"ב שיש יתרון לחכמה מן הסכלות כיתרון האור מן החושך. כי מן הסכלות ממש אתי תועלתא לחכמתא דאלמלא לא אשתכח שטותא בעלמא לא אשתמודעי חכמתא וכו' כמה דאתי תועלתא לנהורא מחשוכא דאלמלא חשוכא לא אשתמודע נהורא. וכן כאן שע\"י העור. סגי ומתגדל בחשיבות הנהור מהרואה. ספר תורת השם פ' לך:" + ], + [ + "טעם. שסמוך ליה לראשית בכורי אדמתך. וכו' לא תבשל גדי בחלב אמו. ע\"ד חכמת הטבע והוא כשמבשלים גדי בחלב ומזלפים המרק על צמחים גורמין שהפירות מתבשלין מהרה. וזש\"ה שתביא בכורים ואעפ\"כ לא תבשל כו'. תורת השם." + ], + [ + "טעם. המנהג כשבא אורח להתפלל אומרים לו שיתן תיקון. לפי שהנה עיקר ביאתו לכאן לא כאשר הוא יחשוב שבא לכאן כדי לעסוק בסחורה וכדומה. כי הבורא יתברך יכול לכל אדם להזמין לו פרנסתו בביתו. רק עיקר ביאתו לכאן הוא. לקבץ חלקיו שצריך להשלמת נפשו. ולהעלות הניצוצות הנוגעים לחלק נשמתו*בספר אור המאיר פי' בשם הבעש\"ט זללה\"ה זי\"ע הפסוק מה' מצעדי גבר כוננו ודרכו יחפץ. הכוונ' על אותן האנשים הנוסעים לארץ מרחקים בסחורות וכדומ' הרחוקים נדוד ומדמים בנפשם שכל עצמם. עם דרך נסיעתם לארץ מרחקים בעבור הרבות זהב וכסף חילוף סחורתם ולזה המה מקצים רגליהם. ובאמת הוא יתברך לא כן ידמה כ\"א הוא יודע לתקן ענינו יותר ממנו. ולפעמים יש לו לאדם ככר לחם בארץ מרחקים הנוגע אל בחינתו והוא צריך לאכול אותו ככר דייקא באותו מקום ובשע' הזאת. או לשתות מלא לוגמיו מים במקום ההוא ולכוונה הנזכר מצעדי גבר כוננו להרחיק נדוד כמה מאות פרסאות בכדי להשלים את נפשו עם זה הככר לחם ולשתות מים מעט או הרבה. ולפעמים אפי' אליו לא יגיע כ\"א לאחד ממשרתיו העברים אם יש לו שם פת לחם וקיתון מים. ולהיות שאין ידו משגת לנהוג נסיע' למקום רחוק כזה זאת הגורמת רצון לבעליו לנהוג דרך נסיעתו דייקא למקום ההוא בעבור עבדו למלאות כריסו מלחם המזומן לו שם ולשתות מימיו הנוגעים אליו. כי כן גזרה חכמתו יתברך הצריך להשלמת נפשו לקבץ חלקיו הן המה אחת מדרכי אל:
לזה רומז הכתוב מה' מצעדי גבר כוננו שנוהג איזה נסיע' למקום רחוק הכל הוא מאתו יתברך כאשר גזרה חכמתו יתברך הצריך להשלמת נפשו באחת מסיבותיו יתברך הידועים לו יתברך והוא האדם לא כן ידמה ולבבו לא כן יחשוב כי אם ודרכו דייקא יחפץ לנהוג נסיע' ובסחור' וכדומ' ומאת ד' שכוח לוח לבו.
ובספר כתר שם טוב כתב התור' חסה על ממונו של ישראל כי זה כלל גדול שכל דבר שאדם לובש או אוכל או משתמש בכלי הוא נהנה מהחיות שיש באותו הדבר כי לולא אותו הרוחניות לא הי' שום קיום לאותו דבר ויש שם ניצוצין קדושים השייכים לשורש נשמתו וכשהוא משתמש באותו הכלי או אוכל מאכל אפילו לצורך גופו הוא מתקן הניצוצין כי אח\"כ עובד ד' בכח ההוא שבא לגופו מהלבוש או מאכל או שאר דברים:
ובזה הכח עובד להשי\"ת נמצא מתקנים. לכך פעמים שיאבד ממנו הדבר ההוא. שכשכלה לתקן כל הנינוצין שהי' באותו הדבר השייכים לשורש נשמתו אז לוקח ממנו השי\"ת אותו הכלי ונותן לאחר ששייכים הניצוצות הנשארים באותו הכלי לשורש של אחר שהוא משורש נשמתו:
ואמר ריב\"ש ע\"ה שאוכלין בני אדם ויושבים על בני אדם ומשתמשים בב\"א היינו בניצוצין שיש באותן הדברים לכך צריך אדם לחוס על כליו ועל כל דבר שיש לו דהיינו מצד הניצוצין שיש בכלי זה בכדי לחוש על הניצוצין הקדושים ע\"ש. וע\"ל סעי' קט\"ז:
ובספר מאור עינים (מטות) כתב בשם הבעש\"ט ז\"ל דאפי' עכו\"ם שאכל מן מאכל שמלובש בו ניצוץ הקדוש ובכח האכיל' ההיא עשה שירות לישראל נעשה עליי' בצד מה להניצוץ ההוא אף שאינו כ\"כ כמו ישראל שאכלו ע\"כ:
ובשם הרב הצדיק הקדוש מוהר\"ר ברוך ממעזביז זללה\"ה מה שלפעמים יחלה האדם וע\"י סמי הרפוא' שישתה יתרפא. הלא לה' הישוע' הוא מוחץ ומרפא ולאיזה צורך יצטרך האדם לשתות המים המרים וכדומ' מסמי הרפיא'. הלא יוכל ה' לרפאותו בלי סמים כלל. רק שיש ניה\"ק הנבלעין בהסמים הללו שהם שייכים לשורש נשמת החול' להעלותן ע\"י שישתה מהן וזה סיבת המסבב כל הסיבות שמוכרח החול' לשתות מהם כדי להעלותן לשרשן:
וזש\"ה וברך את לחמך ואת מימך שהשי\"ת יברך לחמך ומימך שכל הניה\"ק השייכים לנשמתך אפי' אותן שהיו מובלעין בסמי תרופה שהיית עי\"ז מוכרח חליל' שתהי' חולה בשביל לשתות מהם להעלותן כולם ישלחם ד' שיהיו בתוך לחמך ובתוך מימך וממילא והסירותי מחלה מקרבך: . ע\"כ המנהג הוא שאומרים לו תיקון כדי להזכירו כנ\"ל. בשם הרב הצדיק הקדוש מוהר\"ר שמעון מיעריסלוב זצוק\"ל: " + ], + [ + "טעם שהיצה\"ר נקרא\" בעל דבר. כי היצה\"ר הומה בדבריו תמיד. יומם ולילה לא ישבות עד שעושין חפצו. גם לא בדעת ידבר לחטוא ולאבד נפשו. אבל היצ\"ט בדעת ידבר לדבק נפשו בה' וטוב לו בזה ובבא ע\"כ פיו פתוח בחכמה פעם א' והשומע ישמע והחדל יחדל.*וז\"ש בפסוק ולא יראה בך ערות דבר. ר\"ל מצד היצה\"ר הנקרא דבר שהומה לדבר תמיד בהתמדה. והמוני עם קורין לאיש בליעל בעל דבר מטעם האמור. שם:
ובספר תשואות חן (יתרו) כתב איתא בתוס' בשם השר מקוצי שפעם א' בא אליו אלהים בחלום וגילה לו שעיקר הדבר שתופס בו היצה\"ר את האדם הוא השכח'. כי אילולי השכח' הי' כל אדם מתלהב לבבו לעבודת השי\"ת ע\"י זכירתו מאשר עבר עליו מיום הוולדו אשר נעשו עמו פלאי פלאות אשר כח מי יוכל לספר. וגם בלתי אפשר הי' לפסוע על איזה דבר שהוא נגד רצונו ית'. אך השכח' גורם הענין לפעמים. והנה סגול' המניעה מזה הוא שכ\"א יחזיק א\"ע שהיא שכחן ועי\"ז ינצל מכח השכח': תוי\"ו שופטים:" + ], + [ + "טעם. שנקרא חסיד. על ששומע שמחרפים ומגדפי' אותו ואז משתנה בו פניו ושותק ואינו משיב. ואת החסידה תרגום ית חוריתא. ועל שם שפניו משתנים נקרא חסיד.*ובספר אגרא דכלה (ראה) כתב וז\"ל והחסידה מתרגם וחיוריתא והיא די' לבנה נקרא חסידה ע\"ש הגוון שלה לבן גוון החסד. וכ\"ה בס\"ח חסיד נקרא האדם שמביישין אותו ומלבינים פניו ושותק: ספר הגן:" + ], + [ + "עוד טעם. שנקראים חסידים. להיות שממשיכים החסדי\"ם. וכמו שאמרתי איזהו חסי\"ד המתחס\"ד עם קונו. בני יששכר:" + ], + [ + "טעם שאמז\"ל שקולה מיתת צדיקים כשריפת בית אלהינו. כי כמו שחורבן ביהמ\"ק גרם הגלות כמו כן מיתת הצדיקים גורם אריכות הגלות. כי הצדיק לקט והעלה בכל יום כמה נשמות וניצוצים והיה מקרב הגאולה ועכשיו שמת ח\"ו יתארך הגלות. דודאים בשדה." + ], + [ + "טעם. שאין מברכין שהחיינו על התשובה. לפי שהיא תמידית. בשם הרב הצדיק הקדוש מראהאטין זצ\"ל. ועי' מהרש\"א ז\"ל ח\"א שילהי מגילה דמטעם זה לא חשיב ר\"ה ויו\"כ דכל דבר בעתו. דתשובה יש לעשות תמיד ע\"ש." + ], + [ + "טעם. שהתנאים ואמוראים הי' נודדין בשדות וביערים ללמוד תורה. משום שהשכינה נודדת כביכול בגנות ושדות התורה ג\"כ. משום הכי היו הם ג\"כ נודדין בגלות דיו לעבד שהוא כרבו. ובזה הי' משגיחין פלאות התורה. חסד לאברהם:*ורבינו משה קורדווארי זצוק\"ל כתב ג\"כ בספר אור נערב שלו שהיא ניסה ג\"כ באלה מסעי והשיג בתור' מה שלא השיג בביתו: " + ], + [ + "טעם. שאין לקרות מקרא בלילה. לפי שאז שליטת העשייה ששם הוא בחינת הדינין. ולכן אין לקרות מקרא. אבל בליל ששי יש מציאות שיוכל לקרות מקרא כי הוא מכין לשבת והרחמים מתעוררין אז. ש\"ע האריז\"ל. ובספר ברכי יוסף סימן רל\"ח אות ב' כתב רמז לזה בפסוק קומי רוני בלילה תרגם המתרגם עסוקי משנה בלילה: ידע החייב מי חייב אותו. כדי שיהי' הדיינים אהובים אצל בנ\"א.*בספר ראשית חכמ' (פרק הדינין) דבר בא לעולם על מיתות האמורות בתור' שלא נמסרו לב\"ד ועל עינוי הדין ועל עוות הדין. איזהו עינוי הדין ואיזהו עוות הדין. עינוי הדין הוא כשבעלי דינין באין אצל הדיין ואומר להם אין לי פנאי עתה לדון וישלח אותם בפחי כפש. עוות הדין הוא שמעוות את הדין ומסביר פנים לא' ומזכה אותו שלא כדין:
ובספר אור החיים פ' דברים כתב שמעתי מפי חכם גדול חסיד וגדול בישראל חביב עלי כרוחי ה\"ה הרב ר' משה בורדוגו זללה\"ה שהי' מדקדק בשעת הדין שיהיו עיניו למט' ולא הי' נושא עיניו וכל עיקר כשהי' מרגיש שאם הי' נושא עיניו לצד ההכרח באיזה אחד מבעלי הדין הי' מתבלבל שכנגדו. והוא שאמר הכתוב שמוע בין אחיכם שלא יעשו אלא השמיע' והדברים באים מהטוענים לפניהם באין השתנות לא' מהם ובזה ושפטתם צדק:
ובספר חידושי הר\"פ כתב בשם ס\"ח שאסור לו לדיין להסתכל פני הבע\"ד כשעומדים לפניו לדין כי אז הם כרשעים ואסור להסתכל בפני אדם רשע:
ובספר עדות ביוסף בשם הגאון הקדוש מו\"ה אלעזר מקראקא מה שאמר יתרו איעצך ויהי' אלקים עמך. וקש' דמשמע דעד עתה לא הי' אלקים עמו. רק הכוונ' עפ\"י קושיות הזוהר איך תוכל השכינ' להתיצב בעדת אל בשעת המשפט. הלא הבע\"ד צריכין להיות בעיניך כרשעים ואין אני והוא יכולים לדור במקום א'. ומתרץ דבשע' שיוצאים הבע\"ד לחוץ והדיינים נושאים ונותנים בדין אז בא השכינ'. לפ\"ז אם משה דן יחידי א\"כ לא הי' צריך לישא וליתן בדין כמובן א\"כ לא הי' צריכים הבע\"ד לצאת לחוץ. א\"כ איך תוכל השכינ' לשרות עליו. ע\"כ פיו פתח בחכמ' שתקח עמך דיינים ואז ממילא צריכים הבע\"ד לצאת החוצה. ואז יהי' אלקים עמך:
ובשם הרב הצדיק הקדוש מוהר\"ר פנחס מקארעץ זצוק\"ל. דן ידין עמו. ר\"ל אוהביו וקרוביו ידין כאחד שבטי ישראל. דהיינו בלי חנופ' ונשיאת פנים וזהו מתנאי הדיין שונאי בצע ולא שונאי ממון בלבד רק בצע. ר\"ל כל דבר הנא' שבעולם כי מכל שום צד הנא'. ובקש' שבעולם יוכל לבוא ח\"ו לידי פניי'. וזהו החושך עצמו מן הדין כו' עצמ\"ו דוקא. דבאמת כל הדן כו' נעשה שותף כו' רק שאינו מבקש שום דבר לעצמו:
ועמ\"ש הש\"ע ח\"מ סימן ה' ס\"א אסור לדון בשבת ויו\"ט. כתב הברכ\"י ז\"ל דיש ליזהר דב\"ד לא ישבו בבית שדנין בו בחול בשבתות וי\"ט שלא יהיו נראין כיושבין בדין ע\"ש. ועמ\"ש בש\"ע סי' ח' ס\"ב דצריכים הדיינים לעמוד בעטיפ'. כתב וז\"ל כתב של\"ה דעטיפ'. אינ' נהוגה עכשיו אך ראה לרבו דכשישב בדין מתעטף בבגד עליון שבו הולך לביהכנ\"ס ע'\"ש. ועיין באה\"ט או\"ח סימן של\"ט סק\"ג:
מעשה ברשב\"ג ורבי ישמעאל בן אלישע שהיו יוצאין ליהרג והי' ר\"ש בוכה א\"ל רבי ישמעאל שמעון אחי למה אתה בוכה והלא יש לך עוד איזה פסיעות לילך ואתה תבוא אל אבותיך לעוה\"ב. א\"ל ולא אבכה שאני יוצא ליהרג כעובדי ע\"ז וגלוי עריות וכשופכי דמים וכמחללי שבתות. א\"ל ר' ישמעאל מימיך לא באת אשה לשאול לך על נדתה והאיש על נדרו והיית ישן או סועד או שמא לא הניחה השמש ליכנס נמצאת מענה את הדין וכתיב (שמות כ\"ב) אם ענה תענה אותו וגו' וכתיב שם וחרה אפי והרגתי אתכם בחרב א\"ל בין ישן בין סועד מפוקד הי' השמש שלא ימנע שום אדם מליכנס אצלי [הערת המדפיס: כלל גדול שמעתי דאס דער וואס איז צו דיר פערקויפט ביזט דיא אויך צו איהם פערקויפט:] ואעפ\"כ לא לחנם העניש הקב\"ה שפעם אחד הייתי יושב ובני אדם עומדין עלי לדון גס לבי א\"ל כדאי אנו שאנו יוצאין ליהרג. עי' ראשית חכמה פ' הדינין:
ובספר דברי יחזקאל פי' כוונת הזוה\"ק שמות דצ\"ד ע\"א פתח ר\"ש ואמר ואלה משפטים אשר תשים לפניהם. תרגום ואילין דיניא דתסדר קדמיהון. ואלין אינון חדודין דגלגולא ודינין דנשמתין דאתדנו כל חד וחד לקבל עונשהא עכ\"ל. דהנה אם יזדמן שני אנשים באים לדין לפני הב\"ד. וכאשר ישמעו הב\"ד הטענות של הבעלי דינים יפסקו הד\"ת זה זכאי וזה חייב. כי אין לדיין אלא מה שעיניו רואות. ואותו שחייבו אותו יודע בעצמו שהוא זכאי בבירור גמור ובחנם חייבו אותו הב\"ד לפי ראות עיניו. ולמה יזדמן כך לב\"ד שיפסקו ד\"ת להיפך. הלא אלקים נצב בעדת אל בקרב אלקים ישפוט. אלא האמת הוא שלא יצא ח\"ו מהב\"ד משפט מעוקל. אך לפי שבגלגול הראשון הי' הוא חייב לזה ולא החזיר לו. לפיכך סבב השי\"ת עכשיו שיוציא מידו הגזיל' אשר גזל אותו בגלגול הראשון. לכן חייבו הב\"ד אותו בד\"ת להחזיר לו עתה. וזה מאמר הזוה\"ק ואלין אינון חדודין דגלגולא. ר\"ל ואלה המשפטים אשר הב\"ד יחייבו למי שהוא זכאי בבירור הוא צריך להיות כן. מחמת שבגלגול העבר הי' חייב. לזה ובא לתקן בגלגול זה מה שקלקל בגלגול העבר. ודינין דנשמתין דאתדנו כל חד וחד לקבל עונשהא. ר\"ל כדי שתקבל נשמתו עונשו אשר חטא בגלגול ראשון לפיכך חייבו אותו עתה הב\"ד. וזהו אשר תשים לפניהם. שתשים המשפט לפי הגלגולים הראשונים:
ועי' יד אפרים יו\"ד סימן מ\"ח סעיף י' וז\"ל ראוי להיות מתון בהוראה ולא יורה שום הורא' בלתי עיון תחל' בספר וכן קבלתי מרבותי נוחי נפש הגאונים ז\"ל וביחוד שמעתי כן ממוחז\"ל הגאון המפורסם מוהר\"ש ז\"ל שהי' זקן ויושב בישיב' על כסא הוראה בק\"ק פראג זה ארבעים שנה ואעפ\"כ לא הורה מבלי עיון בספר תחל' מה\"ט וסמך לדבר אז לא אבוש בהביטי כו':
ובספר שורש מיעקב סימן ק\"ה כ' שמעתי בשם הגאון מוהר\"ר ישראל קרעסילס שהי' גיסו של הגאון החסיד מוה' חיים מצאנז מבראד והי' מ\"מ ומ\"צ בעיר בראדי עוד בזמן הבעש\"ט ז\"ל והי' בקי בהורא' מאד ובספרי ראשונים ואחרונים ובשו\"ת הרבה וכשהי' בא לפניו איזה שאל' הי' חוקר ודורש על כל עניני הפרטים שבזו השאל'. ואז אמר שיודע כמה מהפוסקים שע\"פ סברתם הוא מותר. וכן כמה פוסקים האוסרים ואז הי' חושב ומונה סברת המתירין והאוסרים איזה מהם רבים ופסק כמותם. ואם שוים במנין הי' מצטרף דעתו ג\"כ להתיר: " + ], + [ + "טעם. ליציאת הבע\"ד לחוץ. שלא ישא פנים לא' מהבע\"ד. ועוד. שלא פי' המשניות להרמב\"ם פז\"ב. וע\"ל סעי' קל\"ט: " + ], + [ + "טעם שאסור לישראל ליטול צדקה מן העכו\"ם ונדרים ונדבות מקבלים. משום דנדרים ונדבות לא אתי לכפרה וצדקה אתי לכפרה ולא ניחא דתיהוי להו כפרה. שיורי ברכה סי' רנ\"ד: " + ], + [ + "טעם. שנקרא הנשיא והמושל המדריך את הדור בשם פרנ\"ס הדור. כי ע\"י המושג והנשיא כפי אשר ידרוך את הדור כן תהיה הפרנסה בענין שנאמר ויהי בימי שפוט השופטים ויהי רעב בארץ עד שעמד בועז לנשיא ונתהווה שובע בעולם (כי שמעה בשדה מואב כי פקד ה' את עמו לתת להם לחם. תירגם המתרגם בזכותי' דבועז צדיקא וכו' ע\"ש).*ובשם גדול א' בעובדא דר\"ג וראב\"ע בפ\"ד דברכות דנ\"ח דא\"ל אשתו מקודם דלמא מעברן לך וכשהשיב שאינו מקפיד בזה א\"ל לית לך חיוורתא. דלכאור' תיכף הי' לה לומר זה דאף אם לא יעברון אותו אינו ראוי לזה. רק דמקודם אמרה אולי יהי' תקנה דלא יעברון אותו ולא הקפידה על טל ילדותו. ורק כשהשיב דאינו מקפיד ע\"ז אמרה ל' לית לך חיוורתא דדרך העולם לקרוא לנשיא שעבר נשיא הישן. ואם היית זקן לא ידייקו בשמא ויאמרו העולם שעדיין עתה נשיא ורק קורין לך כן משום זקנותך ושם ישן דעת זקנים נוחה הימנו. אבל יען דלית לך חיוורתא ידעו הכל דשמך ענה בך ואתה נאה לשמך יען שהעבירו אותך וכדי בזיון וקצף ע\"כ נעשה לו נס ונעשה לו חיוורתא: בני יששכר:", + "בשם פרנס הדור. וטעם למה נקרא שמם של ראשים ומנהיגים וקצינים נשואים. מפני שאם אדם זוכה ונוהג ביראת ה' ינשא מעלה מעלה. וגם נשמתו בעוה\"ב צרורה היא בצרור החיים במעלות קדושה. משא\"כ אם האדם אינו נוהג כראוי אז הוא בכלל נשיאים ורוח. כי כאשר הענן כלה וילך. וכאשר הרוח הולך. כן המושל ומנהיג שאינו נוהג כשורה ואינו סובל עליו משא בני ישראל ומתגאה לנגדן פתאום עובר מן העולם ואין זכרון ליוצאי חלציו. ע\"כ יראה אותו האדם שהוא מנהיג או פרנס שיהי' רחמן ולא אכזר. קב הישר פרק ט':", + "ובספר עונג חיים לשבת (בראשי בשמים) פי' מה שכתב הבעה\"ט על פסוק (במדבר) ואתה הפקד את הלוים. הפקד ב' במסורה דין ואידך הפקד עליו רשע וזה הוא שאמרו אין אדם נעשה שוטר מלמטה אא\"כ נעשה רשע מלמעלה. עפ\"ד הגמ' (סנהדרין י\"ד.) דרבי זירא הוה מיטמר למיסמכי' עד דשמע שאין אדם עולה לגדולה עד שמוחלין לו. וכן כאן הכוונה דאדם שהוא מלשון חשיבות אינו רוצה לקבל עליו להיות שוטר מלמטה אא\"כ חושב בדעתו מחמת ענותנותו שנעשה רשע מלמעלה אז הוא מקבל עליו להיות שוטר כדי שימחלו לו עונותיו:" + ], + [ + "טעם. שהנשים מחלקות. והלא מדת הזכר להשפיע. לפי שהזכר כיון דמדתו להשפיע הי' נותן הכל לאיש א' לכך אין באפשרי לו לחלק. אבל הנוקב' שהיא מדת הצימצום לכך באפשרי לה לצמצם בכדי להחליק לכל א'. נופת צופים בשם הבעש\"ט זי\"ע. ואמר שענין זה כולל ערך שלשה דפין מעץ החיים:" + ], + [ + "טעם. שנקרא הסכין מאכלת. לפי שמאכלת את הבשר. וטעם. שנקרא חליף. שמחליף מחיים למיתה. ובספר לקוטי מהר\"ן כתב. הטעם. שסכין של שחיטה נקרא חליף. שחוזר ומחליף ומעלה ע\"י השחיטה מבהמה לאדם: " + ], + [ + "טעם שב\"ד של מעלה אינם מענישים עד בן כ' שנה. לפי שאדה\"ר נברא כבן עשרים. ציוני פ' בראשית וע\"ל סעי' ע\"ו:" + ], + [ + "טעם שאמרו ז\"ל המלוה בריבית אין עומד בתחיית המתים. לפי דענין התחייה הוא דגוף האדם הוא נפסד לא אשתייר ממנו כלום כ\"א עצם אחד משדרה ועל אותו עצם נבנה כל הגוף. וזהו כעין ריבית. דהעצם הוא קטן בכמות ונתגדל אח\"כ. כן הוא ענין הריבית דלוה מעט ומרויח הרבה. ולכך מי שלקח ריבית בעוה\"ז אין נוטל לעוה\"ב דכבר נפש בעליו לקח. אהבת יהונתן פ' וירא. ועי' ט\"ה ח\"א סעי' תכ\"ה בהשמטות:" + ], + [ + "טעם שאסור ליתן שלום לחבירו קודם התפנה (עי' או\"ח סי' פ\"ט) לפי ששמו של הקב\"ה שלום ואם ח\"ו מקדימו להאדם לכבדו טרם שימלוך את הבורא אז גורם פגם למעלה ג\"כ שמראה שיש כח ומכובד זולת היוצר וזה סתירה למה ששמו של הקב\"ה שלום.*ואם אמר מקצת ברכות קודם ברוך שאמר אין לחוש כ\"כ ובמשכים לפתחו אסור עד שיתפלל תפלת י\"ח. מ\"א סימן פ\"ט סק\"ח ומחצית השקל שם. ועי' פ\"מ שם סק\"ט דאם יוכל ליתן ידו בלא אמירת שלום שפיר דמי:
ובדרישה שם כתב וז\"ל אבל מותר לומר לו צפרא דמרי טב כשהוצרך ללכת אליו לראות איזה עסק אבל להקביל פניו אסור אפילו בכה\"ג וגם לכרוע לו אסור כשאומר לו צפרא טבי:
בספר אשל אברהם שם כתב דכשאמר סתם צפרא טב ולא אמר למי אין זה בכלל קפידא כי יכול הוא להתפרש שמתפלל כן על עצמו או על כלל ישראל וכל שלא פי' תיבת דמרי אין זה בכלל קפידא במשכים לפתחו. וכן כשאינו משכים לפתחו ממש רק חבירו יושב בחדר של צבור או בחדר של חבירו וכדומה אין זה בכלל משכים לפתחו ע\"ש. ובש\"ע התניא שם. סעי' ג' כתב דנהגו שלא ליתן שלום קודם התפלה אפי' מצאו בשוק ע\"ש:
ובסידור דרך החיים כתב וז\"ל כיון שעלה ע\"ה אסור לו לאדם להקדים לפתח חבירו או לבית הכנסת לילך ממקום הקבוע לו למקום חבירו ולומר לו צפרא דמרי טב ומכ\"ש ליתן לו שלום או לכרוע אליו ואפי' הוא רבו או אביו אסור. אך כשאינו הולך להקביל פניו רק כשהוצרך ללכת לאיזה עסק לראות דרך מקומו של חבירו (אבל לא להתעסק) ואגב זה הולך לפתחו מותר לומר לו צפרא דמרי טב אבל לומר שלום או לכרוע אליו אסור ונהגו קדמונינו לאסור לומר שלום אפי' פגעו בדרך אף שרגיל לומר לו שלום. רק לומר לו צפרא דמרי טב. כדי שיתן לב שאסור להתעכב בדברים אחרים כלל עד שיתפלל. וכל זה לפתוח לומר לחבירו שלום אבל כשחבירו שואל בשלומו מותר להשיב בכל ענין:
ואיתא בזוהר וארא דף כ\"ג ע\"ב אסור לאקדמא שלום לב\"נ חיובא. ואי אצטריך יקדים ליה כדוד דבריך לי' לקב\"ה ואתחזי דבגיניה קאמר. וכן איתא בזוהר מקץ דף ר\"ה אסור לאקדמא שלום לב\"נ חיובא דכתיב אין שלום אמר ד' לרשעים ומשמע משם שאפי' אין להשיב ג\"כ שלום. ואפי' למי שרק חשוד בעיניו לרשע. וע\"ל סעי' מ\"ג: עבודת ישראל פ' נח:" + ], + [ + "טעם. שאמרו ז\"ל כל הגוזל פרוטה מחבירו יוליכנו אחריו אפי' למדי. מפני מה תפסו בלשונם דוקא מד\"י. משום דכתיב גבי מדי הנני מעיד עליהם את מד\"י אשר כסף לא יחשובו וזהב לא יחפצו. הנה נראה דבמדי אינו חשוב כ\"כ כסף וזהב ומכ\"ש פרוטה אחת לא נחשב לכלום קמ\"ל דאפ\"ה צריך להוליך אחריו אפי' למד\"י. אגרא דפרקא אות צ\"ד: " + ], + [ + "טעם שקראו לרבי רבינו הקדוש. מפני שלא שלח ידו מאבנטו ולמטה. שבת דף קי\"ח. וי\"א בירושלמי לפי שנולד ביום השמד ואביו רצה למולו. ובירושלמי דסנהדרין אמר לפי שלא הביט מעולם במילתו:" + ], + [ + "טעם. שכמה פעמים נזכר ר\"מ בשם אחרים. לפי שכל השמועות שקיבל ר\"מ מאלישע בן אבויה שהי' רבו כדמוכח במס' חגיגה ובכמה מקומות מן המדרש קבעום בשם אחרים. מפני שהי' שמו אחר. אבל שאר השמועות קבעום בשמו. כי לפי הטעם דאמר' בגמ' (הוריות דף י\"ג) על שרצה לזלזל בכבודו של רשב\"ג להיותו יותר חכם ממנו ונתגלה הדבר לרשב\"ג וגזר שלא יאמרו התלמידים הלכה בשמו כי אם בשם אחרים. קשה הא אמרינן בגמ' (ברכות ט') מאימתי קורין את שמע בשחרית ואפליגו ר\"מ ואחרים. א\"כ אחרים לאו היינו ר\"מ.*בספר תפלה למשה פי' שנו חכמים בלשון המשנה ברוך שבחר בהם ובמשנתם ר\"ל למה שנין שם החכמים במשנה כגון רש\"א רמ\"א יאמר סתם יש אוסריך ויש מתירין. ולזה מתרץ המשנה ברוך שבחר בהם. ר\"ל השמות של התנאים ג\"כ מסוגלים ובמשנתם שמשנתם מתוק ומסוגל מאד. הליכות עולם דף ג'. וכתב וכן מצאתי בברייתות:" + ], + [ + "טעם. שר\"מ נקרא ג\"כ ר' נהוראי. ע\"ש שהי' מאיר עיני חכמים בהלכה*רבי יצחק הי' חרש ברזל. ולכן נקרא על שם מלאכתו נפחא. וכן ר' יוחנן בר נפחא. כמבואר (בסנהדרין צ\"ו) רב אדא. הי' מודד קרקעות. ולכן בקורא ע\"ש מלאכתו רב אדא משוחאה כמבואר בב\"מ ק\"ז. אבא הוי מקיז דם ולכן נקרא על שם אומנתו אבא אומנא. כמבואר (תענית כ\"א) וכבר נודע מצדקתו וחסידותו דהוי אתא לי' שלמא כל יומא ממתיבתא דרקיע ע\"ש. רב אבין. הוי נגרא ונקרא על שם מלאכתו רב אבין נגרא. כמבואר במס' שבת כ\"ג. והוא אביהם של הני תרי גברי רברבי רב אידי ורב חייא ע\"ש: \"ד'
סיני. הוא רב יוסף ונקרא כן. לפי שהי' בקי במשניות כנתינתן מסיני. קטינא חרוך שקי. הוא רבי זירא ונקרא כן. לפי שהי' בודק א\"ע בכבשן של אש אי שלטא בי' אור של גיהנם. יומא חד יהבו בי' רבנן עינייהו ואיחרכו שקיה ומהאי טעמא אסיקו ליה האי שמיא. וקטינא. לפי שרב זירא איש קצר הי' כדאיתא במציעא פרק השוכר. שמואל היו קורין לו אריוך. על שם שהלכ' כמותו בדיני. ואריוך מלך הי' ודינא דמלכותא דינא. הליכות עולם:
אביי היו קוראים לו דרך נוטריקי\"ן \"אשר \"בך \"ירוחם \"יתום ר\"ת אביי. לפי שכשעברתו אמו מת אביו. ילדתו מתה אמו. ומשום הכי קרו לי' אביי לרמוז שהקב\"ה ירחם אותו. עי' מדרש תלפיות אות א':
יהודא מכב\"י הי' קורין אותו ע\"ש שתמיד כשהי' לוחם מלחמות הי' אומר \"מי \"כמוכה \"באלים \"י\"י שהוא ר\"ת מכב\"י. דגל מחנה אפרים: לימוד התלמידים כלל ב' אות א':" + ], + [ + "טעם. שנקרא יחזקאל בן בוזי. על דהוה מבזה גרמיה לגבי מאן דגדול מיניה. זוהר פ' תרומה:" + ], + [ + "טעם. שרב אחא ורב גבוהה ורב אחדבו והרבה זולתם קראו רבנן סבוראי. לפי שנתגלגלו לישראל צרות משונות ולא היו יכולין הישיבות ללמד על מי מנוחות והי' מפלפלין על הבנת המשניות עפ\"י הסברות. שם כלל ד' אות ד': " + ], + [ + "טעם. שנוהגין למנות רב לפורים. עפ\"י מ\"ש (ב\"ב קס\"ד) דמי שהי' שר ועברוה' והדר אוקמוהו נקרא ארכן דיגון שהחזירוהו אחר שהעבירוהו ע\"ש. והנה ר\"ת של אד\"ר ארכן דיגון. רב שנתמנה פעם שנית אחרי שהעבירוהו. כי בכל שנה מחדשין אותו. ראיתי באיזה ספר:" + ], + [ + "טעם שכתבו התלמוד בבבל ובארץ ישראל בלשון ארמי. כדי שידעו את המצות אפי' עמי הארץ. ולכך הי' מתרגמין בעת קריאת התורה*ובשל\"ה הק' בסופו בהקדמת בנו הגאון כתב בגלל הדבר הזה בהיותי אב\"ד ור\"מ בק\"ק פראנקפורט תקנתי תקון גדול לכל בני חברותא קדישא שימצאו אסופות אסופות שילמדו התפלות מראשית השנ' עד אחרית השנה ופיוטים וסליחות להבין לפחות פי' המלות כדי שלא יצפצפו כעופות המהגים ומצפצפים ואז יעלה התפלה לאל נורא עלילה: ס\"ח סי' תשפ\"ה:" + ], + [ + "טעם. שלא נקרא אבוה דשמואל בשמו. יען כי אביו הלך בסחורה למקום רחוק לימים מצאה אותו מדיינית אחת שהיתה יודעת בלשון העופות ותבעתו לדבר עבירה ונתנה לו אלף ככרי כסף ואמר לה למה. אמרה ליה שמעתי כי בזה הלילה תוליד בן שלא יהי' כמוה בחכמה. וכששמע זה הלך בקפיצה הלילה לביתו וידע את אשתו ונתעברה ושב לדרכו בקפיצה. וכשבא הדבר לב\"ד הלקוה וילדה בן ונקרא שמו שמואל ואח\"כ בא אביו והעיד עליו. והיה שמואל אומר אני ידעתי כשלקו את אמי והכוני ב\"ד ברצועה על ראשי ומקום הרצועה ניכר בראשי. שפצעו אותו. וע\"ז היו קורין אבוה דשמואל. להודיע לכל כי אביו הוא. עיין תוס' קידושין דף ע\"ג ע\"א בד\"ה מאי איכא והרא\"ש שם סימן ז':" + ], + [ + "טעם. שאמז\"ל העונה אמן אל יגביה קולו יותר מן המברך. כי עיקר המברך הוא הנשמה. כל הנשמה תהלל יה. והגוף אינו אלא כעונה אמן ונגרר אחר הנשמה. לזה אל יגביה קולו יותר מהתלהבות המברך הוא הנפש והנשמה. נועם מגדים בשם הרב הקדוש מוהר\"ר משולם זלה\"ה:" + ], + [ + "עוד טעם. לפי שנאמר גדלו לי\"י אתי ונרוממה שמו יחדיו. לבוש סי' קכ\"ד סעי' ו':" + ], + [ + "טעם. שששה סדרי משנה מתחילין במ\"ם פתוחה מאימתי כו' ומסיים במ\"ם סתומה בשלום. לרמוז שאין לפתוח פיו רק לדברי תורה ולסתום פיו אח\"כ*כי הנה כשאדם רוצה לדבר אות מום שהוא ב' ממי\"ן מ\"ם פתוחה ומ\"ם סתומ' כשפותח פיו לומר מ\"ם ואינו גומר אותה אינו עדיין תיבה כלל וכשאומר התיב' מוכרח לומר עוד מ\"ם וסותם הפה ורמזו לנו חז\"ל שהתחילו המשניות במ\"ם פתוחה וסיימו במ\"ם סתומה שסותמת הפה כנ\"ל להורות שלא תדבר רק בתור' ותיכף כשתסתום סתום פיך כי כל פטפטייא בישין לבר מפטפטייא דאורייתא דטבין. שם ליל א' של סוכות: זרע קודש לפסח: " + ], + [ + "טעם. שאומרים והוא רחום בתפלת ערבית עפ\"י המדרש שלשה מלאכי חבלה מושלים בגיהנם ושמם משחית אף וחמה. ולעת ער שולטים. ולכן אומרים והוא רחום יכפר עון ולא ישחית. כנגד המלאך ששמו ישחית. והרבה להשיב אפו כנגד המלאך ששמו אף. ולא יעיר כל חמתו. כנגד המלאך ששמו חימה. ראיתי באיזה ספר:" + ], + [ + "טעם. שנקרא יוצר. נפי שקרבו הפייט ליוצר אור ובורא חשך. עוד טעם. לפי שהוא שבח ליוצר כל." + ], + [ + "טעם שנקראים הימים מי\"ז עד אחר ט' באב בין המצרים לפי שקורין באלו השבועות פנחס מטות ומסעי ודברים שיש בהן חלוקת הארץ להיות רמז לנחמת ציון וירושלים שנזכה לחלק הארץ כמו שנאמר לאלה תחלק הארץ. ומן המצר נזכה לעלות ברחבה לארצינו. ראיתי באיזה ספר:" + ], + [ + "טעם. המנהג כשאומרים פותח את ידיך נותן היד על התפילין. לפי כשאומר פותח את ידיך צריך לכוין הר\"ת פא\"י וס\"ת חת\"ך והוא השם של פרנסה ויתפלל במחשבתו על מזונותיו. ע\"כ מניחין היד על התפילין בשעה שאומר פותח את ידיך לרמז מה שאנו מתפללין על הפרנסה הוא רק כדי לקיים המצות ולא להנאת גופינו.", + "כדי לקיים המצות. ומטעם זה נותן היד על התפילין כשאומר יוצר אור ובורא חושך. לרמז שלא נברא היום והליל' רק כדי לקיים והגית בו יומם ולילה ולא יאבד אחת מכן בשינה ובאכיל' ושתי' ודברים בטלים אלא בדברי תורה ותפלה:" + ], + [ + "טעם. שנוהגין שא\"א קדיש רק י\"א חודש שלא להחזיקו לרשע. והרינו כפרת משכבו (עלי יבא כל דבר רעה הראוי לבוא על נפשו) אומר הבן כל י\"ב חודש. לפי שאם אינו אומר הכ\"מ צריך לומר ז\"ל ושמא עדיין לא זכה לעוה\"ב ויש כאן שקר משא\"כ במה שאינו אומר קדיש הוא בשב ואל תעשה. ט\"ז יו\"ד סי' ר\"מ ס\"ק י\"ב:" + ], + [ + "טעם. שפותחין הארון בתפלת עלינו שאומרים במוסף לר\"ה ויוה\"כ ואין פותחין בכל השנה. לפי שעלינו לשבח הוא שבח גדול ביותר ע\"כ אין פותחין הארון לאמירתו אלא בר\"ה וביוה\"כ כדי להגדילו בעיני העם ויאמרוהו עי\"כ גם בשאר ימות השנה בכוונה יותר גדולה.*בספר א\"ר סי' קל\"ב סק\"ג כתב בשם מ\"מ שיש לומר עלינו אחר סיום התפלה באימה וביראה ברתת וזיעה בשיפוי ראש כי כל צבא שמים שומעין והקב\"ה עומד עם פמליא של מעלה וכולם עינים ואומרים אשרי שככה לו וכו' עכ\"ל: לבוש סי' קל\"ג:" + ], + [ + "טעם. שמברכין שהחיינו אפי' על המצות שאינם תלוים בזמן. לפי שקצוב לכל יום כך וכך מצות יהי' נעשים ביום זה כמ\"ש יום ליום יביע אומר*בספר אור המאיר פי' בשם הרב הצדיק הקדוש מוהר\"ר דוב בער ממעזריטש זצוק\"ל הפסוק יום ליום יביע אומר שיום אחד מתפאר ליום ב' בכשרון פעולתם של הצדיקים לומר כה וכה עבדו בי מצות ומעש\"ט ונתנו הארה בי מיום העליון. כי נודע כשישראל עושין מצות ומע\"ט בפרטי העיתים כל עת לפי הצורך נותנים חיות והארה עליונ' להעת שעשו בה המצות. וזה יום ליום יביע אומר לשון התפארות כמו את ה' האמרת או יתאמרו כל פועלי און משמע לשון התפארות: וכן שהחיינו כמה יברכו. נמצא זה תלוי בזמן ומברכין שהחיינו כו' לזמן הזה. זרע קודש בליקוטים: " + ], + [ + "טעם. שהצדיק נקרא כל. לפי שהוא שלם בכל המדות*ובשם הרב הצדיק הקדוש מוהר\"ר דוב בער ממעזריטש זצוק\"ל אדון עולם אשר מלך בטרם כל יציר נברא לעת נעשה בחפצו כל וכו'. כי הצדיק נקרא בשם כל יציר. כי הוא העיקר מכל היציר וכאומרם ז\"ל כל העולם כולו לא נברא אלא בשבילו. וזה פי' אדון עולם אשר מלך בטרם כל יציר נברא. היינו קודם שהצדיק נברא בעולם. שהוא מתייחס בשם כל יציר. אמנם לעת נעשה ונברא הצדיק מעתה הוא בחפצו כל. פי' בידו לעשות כרצונו וכחפצו: כי מי שהוא שלם במדה אחת לבד אינו נקרא צדיק. ותיבת כל ואת מורין על ריבוי. כי את הוא התחלה מא\"ת ב\"ש שמחבר אותיות מא\"ב הרחוקים זה מזה. וכל הוא הסיום מא\"ת ב\"ש ומורה על בחינת צדיק המחבר לעצמו את מי שמשפיע אליו. זרע קודש לפסח:" + ], + [ + "טעם. המנהג שהיולדות בעת לידתם אחר שהם שוכבים על המטה עושים עיגול ומחיצה סביב להם. כדי שלא ישלוט בהם רוחין ולילין. כי אין יכולת השדים לכנוס מר\"ה לרה\"י. ספר החיים פרק שמיני. ועי' קונ\"א לט\"ה בהשמטה לסעי' תתרכ\"ג בד\"ה צריך:" + ], + [ + "טעם. המנהג שעושין המצות של פסח עגולות. עפ\"י מש\"כ רבינו סעדי' ורמב\"ם לפי שהאמינו אז בכמה אלקות זה בשנים וזה בשלושה וזה בצורת לבנה המאמין בלבנה. וכדי להרחיק את ישראל מאמונת הטפשים ההם תיקנו אז לעצמם לעשות הלחמים שלהם תמיד עיגול. כמו שעיגול אין לו תחלה ולא סוף. והוא רק צורה שוה. כן אמונת בני אברהם יצחק ויעקב רק ביחיד ומיוחד ית\"ש*ולזה ג\"כ המנהנ שעושין החלות של שבת וי\"ט מן א' דר\"ה עד אחר הו\"ר עגולות דוקא. כי בר\"ה אומרים מלכיות. והעיקר להאמין במלך יחיד ומיוחד. לזאת נהגו לעשות אז גם הלחם לשבת ויו\"ט עגול דוקא. שם: תולדות מנחם בשם שו\"ת מהר\"י אסאד ז\"ל או\"ח. סי' קנ\"ז:" + ], + [ + "טעם. שאומרים במוצאי יוה\"כ ז\"פ ה' הוא האלהים. עפ\"י מה שכתבו הספרים שהרגלים הם כנגד האבות. פסח הוא כנגד אברהם שבועות כנגד יצחק. סוכות הוא כנגד יעקב כמאה\"כ ויעקב נסע סכותה. והנה כתבו הפוסקים שתיכף במוצאי יו\"כ יתחילו בעשיית הסוכה כדי לצאת ממצוה אל מצוה (עי' רמ\"א סי' תרכ\"ד סעי' ה') והנה יעקב גימט' ז\"פ הוי'. ולכן אומרים ז\"פ ה' הוא האלהים. כי סוכה בגימט' האלהים בכדי שיזכירו שתיכף במוצאי יוה\"כ יתחילו בעשיית הסוכה:", + "ובהעמיק יותר כי הנה באליהו שהוא גימט' ב\"פ הוי' אמרו שני פעמים ה' הוא האלהים. ויעקב גימט' ז\"פ הוי' ע\"כ אומרים ז' פעמים ה' הוא האלהים. כי האלהים גימט' הוי\"ה אדנ\"י ובגימט' סוכה. בשם ידידי הרב הגדול מו\"ה משה זאב מזווה נ\"י:" + ], + [ + "טעם. שבכל פעם שתוקעין בסדרים אומרים אחריהם היום הרת עולם. לפי דקי\"ל בא' בתשרי נברא העולם. וראוי להזכירו בשעה שתוקעין שהוא סימן לקבלת מלכותו כמלך שתוקעין ומריעין לפניו בחצוצרות ביום קבלת מלכותו*אומרים ארשת שפתינו כו' ואם הוא שבת אומרים היום הרת עולם אבל ארשת א\"א מפני שיסד בו הפייטן מאזין ומקשיב לקול תקיעתינו. וזה אין שייך לומר בשבת שהרי אין תוקעין היום. שם: . לבוש סי' תקצ\"ב סעי' ב':" + ], + [ + "טעם. שכותבים בכתובה כ\"כ ימים בחודש. ובגט כותבים לירח פלוני. ע\"פ הפסוק כי יקח איש אשה חדשה. נאמר חדש בלקיחה. וכתיב גרש ירחים. אצל גירושים כתיב ירח. ארץ החיים:" + ], + [ + "טעם. שנקרא ר\"י בן פזי לפי שבא לרשב\"י וא\"ל שרוצה ללמוד תורה כדי שיהי' לו עושר והשיב שילמוד והוא יתן לו עושר. פ\"א אמר לר\"ש והיכן העושר אמר ר\"ש ש\"מ שאינו עוסק בתורה לש\"ש והיה רוצה לענשו ובא ב\"ק וא\"ל לא תענשיה דגברא רבא להוי. א\"ל תיב ברי ואנא יהיב לך עותרא אדהכי בא חד ב\"נ והביא כוס דפ\"ז לר\"ש וא\"ל שירש מאביו י\"ג כוסות כאלו והוא נדר א' לת\"ח לקח ר\"ש ונתנו לר\"י בן פזי פ\"א ראה ר\"ש שבכה וא\"ל על מה אתה בוכה א\"ל טול הכוס ממני וכי אני אמכור שכר התורה ח\"ו. ונשאר השם לווי בן פזי. שם בשם הזוהר:", + "וטעם. שנקרא ר' יוחנן בן תורתא. משום מעשה שחסיד א' מכר את שורו לנכרי. וביום השבת לא רצה השור לחרוש ורצה הנכרי לבטל כמקח. ולחש אותו החסיד באזני השור ואמר לו כל זמן שהיית בבית ישראל מצווה היית על שביתת השבת. אבל בבית זה אי אתה מצווה על שביתתה. ועמד השור וחרש. ונשא הנכרי ק\"ו בעצמו ונתגייר ונפק ממנו רבי יוחנן ולכך נקרא בן תורתא:", + "וכתב לי ידי\"נ הרב הה\"ג בנש\"ק מו\"ה צבי יחזקאל מיכלזאהן שליט\"א האבד\"ק פלונסק בשם גדול א' דלכך נקרא רבינו גרשון מאור הגולה. ולא נקרא כן שום א' מגדולי הראשונים ז\"ל. משום דשני תקנות של רבינו גרשון ז\"ל מאיר לישראל בגלות. וזה מאור הגולה. כי הוא תיקן שלא לישא אשה על אשתו ושלא לגרש בע\"כ. א\"כ לא נירא שיחליף השי\"ת אותנו באומה אחרת כי אין לגרש בע\"כ. וכתיב (ישעי' נ') אי זה ספר כריתות אמכם כו' וכן בטוחים אנחנו במה שכ' והייתם לי סגולה כו' שלא יבחור עוד באחרת כי אין לישא אשה על אשתו כביכול וזה וארשתיך לי לעולם כו':" + ], + [ + "טעם. שעושין חריצין לסימן על כלי החלב ולא על כלי הבשר. משום שנאמר ובחריצי החלב*ומנהג ישראל תורה הוא. לכן יזהר שלא לשנות שום מנהג ישראל. וראי' ממשה וממלאכים עי' ב\"מ דף פ\"ו ע\"ב. וכמו שאירע פעם א' בעת שהי' בכל פעם עלילות דם על ישראל ולקח כותי א' סכין לשחוט שרץ א' להעליל על ישראל ורצה להראות שהוא סכין ישראל ועשה חריצים בהסכין כדי שיאמר ראו שהוא של ישראל כי כך המנהג של ישראל לעשות חריצי חלב. אך לאשר לא ידע כמה חריצים עשה יותר מג' חריצים. אך ביררו הדבר כי לא סכין של ישראל הוא כי בכל תפוצות ישראל אין עושין רק ג' חריצים ועי\"ז הציל את עצמו. שפתי קדושים. ועי' בשו\"ת ח\"ס או\"ח סי' נ\"א שהאריך הרבה וכתב כל המפקפק על מנהגים צריך בדיקה אחריו ע\"ש. ועי' ט\"ה ח\"א סעיף תתע\"ו וקונ\"א שם:
ובמהרי\"ל הלכות יום כפור כתב וז\"ל אמר מהר\"י סג\"ל אין לשנות מנהג המקום בשום ענין אפילו בניגונים [הערת המדפיס: עי' בית לחם יהודא יו\"ד סי' קמ\"ב שכתב בשם רי\"ו דאסור לאדם לזמר זמר נעים לפני עובדי כוכבים פן ינגן לעבודת כוכבים שלו אותו ניגון ע\"ש. ועיין ברכי יוסף סי' תק\"ס דכתב על מה שכתב בספר מעשי רוקח פ\"ח מהלכות תפלה בשם מהר\"מ די לינזאנו בס' שתי ידות דף ק' שכתב בשם ס\"ח דיזהרו מי שקולו נעים שלא יזמר ניגונים נכרים ודקדק שלא כתב שירים נכרים דזה פשיטא דאסור אלא ניגונים נכרים כלומר אף דהשיר הוא קודש הניגון נכרי יפסידהו כו' ע\"ש. ונעלם ממנו דברי מהר\"ם די לינזאנו עצמו שם בספר שתי ידות דף קמ\"ב שכתב וז\"ל וזאת היתה לי סיבה גורמת לחבר רוב שירי על ניגוני הישמעאלים כו' וראיתי קצת חכמים כמתאוננים רע על המחברים שירות ותשבחות לשי\"ת על ניגונים אשר לא מבני ישראל המה ואין הדין עמם כי אין בכך כלום:] שאין מורגלים שם. וסיפר לנו מעשה בעצמו שהי' ש\"צ פעם א' בקהילות (רעגינשפורג) בימים הנוראים והי' מנגן כל התפל' כמנהג מדינת (אוסטרייך) כי כן המנהג שם. והוקשה בעיניו שהי' אומר הפטרה בניגון בני ריינו\"ס ואמר שבאותו פעם הי' הוא אומר סליחה אני אני המדבר אשר יסד רבינו אפרים לומר לתפלת מוסף וסבר שמצוה לומר שם לכבוד רבינו אפרים המחבר אשר מנוחת כבודו שם ואמרו המנהיגים אליו שאין מנהגם לומר אותה הסליח' ולא שמע אליהם מסברתו דלעיל, לימים מתה בת הרב ביום כפור והוצדק הרב הנזכר עליו הדין שלקתה בתו על מה ששינה מנהג המקום ע\"ש. ועיין ס\"ח סימן תר\"ז: . לבוש סימן פ\"ט: " + ] + ], + "Segulot": [ + [ + "אל תטוש תורת אמך.
עי' חת\"ס יו\"ד סי' ק\"ז סוף התשובה שהעלה שמנהג אבותינו לשנות. איסור תורה הוא אצלינו. ועי' סנהדרין דף ע\"ד ע\"א דבדבר שבפרהסיא אפי' מצוה קלה יהרג ואל יעבור. אפילו לשנויי ערקתא דמסאנא*והנה עתה בעוה\"ר רבה המכשלה אפי' בבתי היראים מניחין ליפות חדרי ביתו בכל מיני הידור. היפך מה שאמחז\"ל סד אדם את ביתו משייר בו אמה על אמה בלא סיד זבר לחורבן. ולעשות ווילאות לחלונות [הערת המדפיס: והרב הצדיק הקדוש מוהר\"ר אברהם דוד מבוטשאטש זצוק\"ל עשה ווילאות לחלונות משום שמא עוברת אשה בשער מגולה שהיא ערוה וערוה בעשישית אסורה. ועי' אה\"ע סי' כ\"א סעי' א' קי\"ל אסור לראות שערה אף הראי' אסורה:
ובספר אשל אברהם סי' ע\"ה כתב גם שכתבו האחרונים ז\"ל שעצימת העין אין מועיל כנגד ערוה אולי אם מעביר ידיו על גבי עיניו מועיל כמסך מבדיל ע\"ש:] ובאמצע הווילון יעשו פרח כדמות ציפור הקיץ פורש כנפים והוא כעין שתי וערב. ותולין בביתם מעשה רקמה מעוטר בפרחים ודשאים נקוב בשם גוט מארגין האנדטוך. אבל אסור ליגע בו יד כי הוא תלוי רק עבור השעירים אשר מרקדין בביתם. וכן פורסין מפה על השלחן אפילו בימות החול. היפך מה שכתב או\"ח סימן תק\"ס התקינו שהעורך שלחן לעשות סעוד' לאורחים מניח מקום פנוי שבזה ירגישו שהי' ראוי עוד תבשיל אלא שנחסר. ובמס' בבא בתרא דף נ\"ז שלחן של ת\"ח כיצד שני שלישי גדיל ושליש גלאי. דהיינו שאינו עורך כל השלחן רק שני שלישים ממנו ע\"ש. ובספר א\"ר סימן רס\"ב סק\"ג כתב דיש לכסות בשבת כל השלחנות אפי' בחדר שאין אוכל שם. ועי' פמ\"ג סי' תרל\"ט סק\"א בשם א\"ר וז\"ל אין לכסות השלחן במפה בשבת ויו\"ט בבית כ\"א בסוכה ובחוה\"מ אין מכסין כלל השלחן ע\"כ. וכתב ע\"ז וכדומה שאין העולם נוהגין כן רק מכסים השלחן אף בביתו. גם בחוה\"מ מכסין השלחן דיו\"ט מיקרי ע\"ש. ובסידור האריז\"ל כתב בשם מדרש הנעלם שיש לשנות שלחן שבת מן החול. נראה מזה שלא הי' מנהגם שיהי' המפה מונח על השלחן תמיד . שרוך הנעל. שאם דרך הנכרים לקשור כך ודרך ישראל בענין אחר אפילו שינוי זה שאין כאן מצוה אלא מנהג בעלמא יקדש את השם בפני חביריו ישראל. רש\"י שם. ורבינו אשר פי' הנכרים הי' נוהגין שהי' עושין שרוך מנעליהם אדומות וישראל היו עושין שחורות כדי שלא ילבשו מלבוש נכרי. ואם אומר הנכרי לישראל בפרהסיא עשה רצועות מנעליך אדומות או נהרוג אותך יהרג ואל יעבור. ובש\"ע חו\"מ סי' ב' דיש לילך בדור פרוץ אחר זמן ולהוסיף גדרים על גדרי התורה ע\"ש:", + "ובספר מנחם ציון להרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מרימנוב זצוק\"ל כתב שאברהם אבינו ע\"ה התחיל להיטיב להשכיל בחכמות אלוהות והבין שאין בירה בלא מנהיג הממציא כל הנמצאים ותהי ראשית מלאכתו שלא לדור בשום בית רק באהלים ישב כל ימיו. כי העוסק בבנין מטריד מחשבתו ושכלו בעצים ואבנים למדוד את תבנית הבית לכל מוצאיו ומובאיו כתבניתו. וגם אחר גמר ותשלים הבנין הוא חפץ להשים בו כלי תשמיש ותכשיטין. כלים מכלים שונים.*ובשם הרב הצדיק הקדוש מוהר\"ר משה סופר ז\"ל מפשעווארסק בעה\"מ אור פני משה עה\"ת שבא אליו אורח אחד והוכיחו על שאין ספסלים נאים בביתו. והשיבו מפני מה אין לך ספסלין. והשיב לו האורח למה לי ספסלין כי אני עובר אורח. וענהו גם אני עובר אורח: וכמו כן שאר האבות וצאצאיהם והבאים אחריהם לא ישבו בבית נכון ועליות מרווחים רק באוהלים. וכזאת מצינו ביונדב בן רכב שצוה בניו אחריו שלא לדור בבתים. וכן בארץ גושן הנהיגו מנהג אבותיהם לדור רק באוהלים. ובמצרים עשה פרעה בערמה למען שיתערבו בגוים ונתן להם חירות לקנות להם בתים במצרים. וכמו שעושין המלכיות עתה. וכן עשו רבים מעמי הארץ עכ\"ל. נראה מכל זה שישמור כל אדם א\"ע מדבר שהוא מותרות. ובפרט שהרבה פעמים עוברים עי\"ז על כמה לאוין:*כי כבר נודע זאת לכל משכיל שכמו שא\"א שיתחברו בכלי א' המים והאש ביחד ככה לא יתחבר בלב איש ישראל אהבת ה' עם אהבת התענוגים והמותרות. כי כשזה קם זה נופל. וכל אחד דוחה את האחד ויגרשהו. ובס' יערות דבש ח\"א כתב כי בכל דבר המותרות מזיקים שולטים בו: ", + "וכן צריך ליזהר שלא לשנות שום מנהג ישראל אף אם הדבר תימא. וע\"ז נאמר אל תטוש תורת אמך. גם נאמר צאי לך בעקבי הצאן. וכבר אמרו מנהג עוקר הלכה. ומנהג ישראל תורה הוא.*פוק חזי מה בין דורות הראשונים לדורות אחרונים ומה בין חסידים שלנו ליראים הפשוטים אשר הי' בעירי של רבינו הגאון חת\"ס זצוק\"ל בעת אשר הראשים לא התחילו לעשות חדשות. רק זה שעשו מורה שעות הנקרא (אוהר) בתכלית היופי ותלו אותה בבהכ\"נ וצעקו בגד זה היראים שאין רשות לנו לשנות מסדרי בתי כנסיות אפי' יתד בתמונתו [הערת המדפיס: בספר ארחות חיים סי' קנ\"ד אות ט\"ז כתב בשם שו\"ת שו\"מ מהד\"ג ח\"א סי' רצ\"ט בא' שנתן מורה שעות לביהמ\"ד ותלאו על הקיר. וע\"ז אבו עליו אנשים והשליכו את המור\"ש החוצה. ונשאל אם יוכל לשאל עליו להביאו אל ביתו. והשיב דקרוב לומר דא\"צ שום שאלה ורק מהיות טוב ישאל עליו שלא מאותו ביהמ\"ד שהם נוגעים ויעשה פתח שאלו ידע שיהי' צעקת רבים לא הי' נותן:]. והראשים לא השגיחו עליהם ובצעו מעשיהם. וכאשר ראו כן הלך הטפסר המאה\"ג בעל שלמי נדבה ז\"ל ואמר לקצינים יראים כל אחד יקח אבן בידו ואני אלך בראש ואתחיל במצות לעקור מזימות רשע של התחדשות. ואבן הראשון זרק בעל שלמי נדבה ז\"ל וכמה מהנכבדים אחריו עד ששברו אותה שברי שברים. והמתחיל במצוה אומרין לו גמור. אמר בעל שלמי נדבה ז\"ל. התחדשות אביזריהו דע\"ז היא. וע\"ז צריכין לשרש אחריה ולקח גרזן והכו את השברים עד כתות. וכל העלילות של הראשים בערכאות לא הועילו נגד אמתת יראתם:
שוב פעם אחד בקשו הראשים לבטל בפ\"ב המנהג שוהל קלאפען ומיד עמד הקצין הנכבד הרבני מו\"ה צבי הירש יפה ז\"ל ולקח פטיש בידו ואמר הם יעבירו השוהל קלאפער ואני אלך בעצמי ערב ובוקר שוהל קלאפען. וכאשר ראו כן נשאר המנהג כקדם.
והיה רגיל על לשונו של הגאון הקדוש בעל החת\"ס החדש אסור מן התור' בכל מקום כי הי' שונא חדשות מעולם:
וכן בענין תהלוכות הבגדים לא ילבש בגדים יקרים רק בדרך הממוצע לפי היכולת. ויזהר בבגדיו שיהי' נקיים בלא כתם ובלא שמנונית. אבל לא ילבש בגדים בדרך הגאוותנים והשחצנים ולא יקפיד מאד לכל מיני קישוט וסנסול הן בבגדיו ובמנעליו ובסלסול שערו ולהסתכל במראה תמיד. [הערת המדפיס: בספר התשב\"ץ סי' תקמ\"ו כתב שרביגו שמשון משנ\"ץ כשהי' עיניו כואבים הי' מכסה פניו במסוה חוץ מן העינים והי' מסתכל במראה:] כי הבגדים הם מחריבים עולמות הן מצד מה שלובשים בגדים יקרים ודבר זה גורם גזל וגסות רוח. עוד רעה גדול' מזה שלובשים מלבושי עכו\"ם ואין ניכר בין יהודי לשרי עכו\"ם. ודבר זה גורם קנאה ושנא' לבני ישראל. ואפילו במצרים שהיו משוקעים במ\"ט שערי טומאה עכ\"ז היו מצויינים במלבושיהם. והיו מכירים מי הוא יהודי.
ובשם הרב הצדיק הקדוש מהר\"י מבעלז זצוק\"ל על מה שפירש\"י ז\"ל (במדבר כ\"א) בפ' וישמע הכנעני מלך ערד ישב הנגב. זה עמלק כו' ושינה לשונו לדבר בלשון כנען כדי שיהיו ישראל מתפללים להקב\"ה לתת כנענים בידם והם אינם כנענים ראו ישראל לבושיהם במלבושי עמלקים ולשונם לשון כנען אמרו נתפלל סתם שנאמר אם נתן תתן את העם הזה בידי. וקש' למה לא שינו לבושיהם ג\"כ ככנענים ואז בודאי יסברו ישראל שהם כנענים ויתפללו רק על כנענים. רק שהעמלקים חששו שאם ישנו מלבושיהם ג\"כ ככנענים ישארו כנענים. ועתה מה מאד צריך כל אדם להיות נזהר שלא לילך בחוקות הגוי ויהי' מובדל מהם במלבושיו ובשאר מעשיו בכדי שלא יהי' מעורב ביניהם וילמד ממעשיהם. וכן הוא אומר ואבדיל אתכם מן העמים:
עוד פי' הרב הקדוש הנ\"ל הכוונ' מה שפרש\"י ז\"ל על פסוק (וישלח) נסעה ונלכה בשוה לך. ולכאור' לנגדך משמע להיפך. ופי' דעשו אמר ליעקב אע\"ה שתהלוכי הבגדים יהי' בשוה. ואלכה לנגדך. ובשאר הענינים תוכל לילך בדרך אחר ממנו. והשיב לו הילדים רכים. אם ועי' בהוריות דף י\"ב שהי' להם בימי הקדמונים מנהגים תמוהים ואעפ\"כ חששו להם מאד. וזה סימן התחלות אפיקורסות ומינות מי שמשנה מנהגי ישראל וצריך בדיקה אחריו. עי' שו\"ת חת\"ס או\"ח סי' נ\"א שהאריך הרבה בזה: ", + "ובספר מא\"ד אם לא תדעי לך היפה בנשים. פירש\"י שחדל לו הרועה מלהנהיג אותם צאי לך בעקבי הצאן. הסתכלו בפסיעות דרך שהלכו הצאן והתבוננו בדרכי אבותיך הראשונים שקבלו תורתי ושמרו משמרתי ומצותי ולכו בדרכיהם עכ\"ל הרש\"י ז\"ל. הכוונה אין לך עצה אחרת אלא להשגיח ולהסתכל מאד מאד שלא לזוז שום נטיות מפסיעות של אבותיך הראשונים ומכל מנהגיהם וסייגיהם וגדריהם לשנות לשון ושם*ועתה בעוה\"ר הרבה אנשים משנים שם ישראל לשם עכו\"ם. מי ששמו יצחק כשם יצחק אבינו קוראים אותו איגנאץ. ומי ששמו דוד כשם דוד המע\"ה קוראים אותו עדווארד. ליב. לעאפאלד. ולא נודע שמם האמיתי כ\"א בשובם לעפר שם יחקקו על המצב' שמם האמיתי. ובספר קישוטי כלה כתב דעליהם נאמר קראו בשמותם עלי אדמות. דרק על המצבות נחקק שמות יהדות שלהם ע\"ש. אמנם כעת אף על המצבות יש הרבה אשר כותבין רק שם המכונה. כך דרך היצה\"ר היום אומר לו עשה כך ומחר עשה כך. האב ישנה השם והלשון. והבן ישנה מנהגי ישראל. ובן הבן יצא חוץ לשיטה. ואחריתו עד אובד:
פוק חזי החילוק שיש בין דברי יעקב אע\"ה לאביו ובין דברי עשו. כי עשו דיבר בלשון גאוה כדרך בעלי שחץ שמדברים בלשון ד\"א ובלשון נסתר יקום אבי. כי יש פירוד ביניהם. ויעקב דיבר בלשון נוכח קום נא שבה ואכלה כדרך יראי השם. כי יש התחברות הנפש ביניהם והם כולם נפש אחד. ועשו נפשות כתיב בי':
ובספר נזיר ה' הובא איך שרבינו מוהר\"ר שמעלקי מנ\"ש זצוק\"ל הי' בן נ\"ב שנה ביום מותו. והי' לוי הכל כמו שמואל הרמתי. ואמר שהוא גלגול שמואל הרמתי. ואם לא היו משנים שמו משמואל לשמעלקי הי' ממש בכל המעלות כמו שמואל הנביא ועכשיו ששינו שמו משמואל לשמעלקי נשאר שמעלקי. ועתה פוק חזי עד היכן הדברים מגיעים כי שם הנקרא לאדם בהולדו ודאי מזדמן מאת השי\"ת באשר הוא שמו למעל' והוא חיותו של אדם כל ימיו. ומה מאד צריך ליזהר שלא לשנות שם ישראל לשם עכו\"ם. כי הוא תחבולות הס\"ם לתפוש את האדם במצודתו ולטמא אותו כי בתר שמא אזלינן. וכי אין נאה יותר שם ישראל משם עכו\"ם. ובס\"ח סי' תתשל'ט כתב לפיכך סמך זה ספר תולדות אדם לפסוק לקרא בשם. שיקרא אותו בשם ה'. אחר שם של יהודי ולא שם של נכרי:
ובספר קדושת לוי פי' הפסוק ויוסף היה במצרים. היינו שלא שינה שמו כי אפי' פרעה שקרא שמו צפנת פענח אעפי\"כ לא קרא עצמו רק יוסף. וגם פרעה עצמו אמר לכו אל יוסף אשר יאמר לכם תעשו. כי בשביל שלשה דברים נגאלו ואחד מהם בשביל שלא שינו שמם. וזהו ויוסף הי' במצרים:
ובספר מעין גנים דף י\"א כתב וז\"ל לשונות ישראל מחיוב להיות משונים מלשונות הגוים. דהיינו שיהי' עם תערובות לה\"ק ותרגום. ואסור לישראל לשנות לשונו ולדבר בלשונות הנכרים שיהי' לשון זה רגיל תמיד לדבר בו כי עי\"כ מתערבים בגוים ולומדים מעשיהם ומזה יבוא אריכות הגלות:
ועי' חת\"ס אה\"ע ח\"ב סימן י\"א דמה שאנו מדברים כמה שינוים בשיבושים וקלקולים מלשון אשכנז שהוא צח וברור. משום שגם המה היו בקיאים בלשון לע\"ז. ובכוונ' שבשו הלשון. ובזה יצאנו מאיסור שגזרו על לשונם (ירושלמי שבת דף ו') משום שעי\"כ שוב אין לנו עמהם התאחדות בלשונם כדי שיסובב מזה הריסות התור'. ובתנדב\"א סוף פכ\"ג כתב כשהיו ישראל במצרים נתקבצו כולם באגודה אחת וכרתו ברית שלא יניחו לשון של יעקב אבינו ושלא ילמדו לשון של מצרים מפני דרכי ע\"ז. (ולסמ\"ג) שינוי לשון הוא בכלל אזהרה בחוקותיהם לא תלכו. (ולירושלמי) בכלל גזירות י\"ח דבר הוא. ואחז\"ל אפילו אליהו בא אין שומעין לו. ועי' (צפני' ג' ט') על פסוק כי אז אהפוך אל עמים שפה ברורה לקרא כולם בשם ה' לעבדו שכם אחד. ז\"ל (מצודות) אחדות הלשון יהי' סיבה שיתאחדו באמונה:
ובספר מגדל עז להגאון יעב\"ץ כתב ואמרו שאם יגדל הילד ולא ישמע לשונות אחרים אז יתחיל לדבר לשון הקודש מעצמו בלי לימוד שהוא לשונו המוטבע בו: . ומנהגי ביהכ\"נ. והנהגות לימוד הילדים. וכ\"כ יהי' דברים האלו יקרים אצלך מה שקבלת מאבותיך שאם יבוא אחד וירצה לשנות שום דבר ממה שקבלת מאבותיך תאמר לו כופר אתה. פושע אתה ומינות נזרקה בך. וגם אם הוא כגובה ארזים גבהו. ואותן הגבולים שגבלו הראשונים ואותו המסילה והדרך שפינו אבותיך וסלקוהו מאבן ודרכו בה מימות עולם. המה יביאוך אל הדרך הישר ולהרחיק אותך מחברתם ותלך לבטח עד נכון היום.", + "[השמטה: (שם דף ל\"ה ע\"ב) לשנות לשון ושם. בספר הגלגולים פ' נ\"ט כתב שכל אדם מישראל מלבד השם שיש לו שקורים לו אביו ואמו יש ג\"כ שם אחר אל אותה הקליפה שהיא עם האדם. והשם שקורים לו אביו ואמו בעת שנימול הוא נכתב למעלה בכסא הכבוד וכך הוא נקרא למעלה כי אין הדבר באקראי כי הקב\"ה מזמין אותו השם בפי אביו ואמו שיקראוהו כן ולכן ר' מאיר ור' יהושע הוו בדקו בשמא. ועי קונ\"א בהשמטה להעי' תתקכ\"ט בד\"ה וראיתי: ]", + "וכן לא תאמרו כיש מהכופרים כי נשתנו העתים ונתחלפו הזמנים. יוצק זהב רותח לפיות האומרים כן. כי הטבע והזמן המה נכנעים ומשועבדים לתורה ולא שהתורה תשתנה ח\"ו עבור הזמן. כי כל העולמות נבראו רק עבור קיומה של תורה:", + "וראיתי בספר אחד שמביא ראיה מש\"ס דנשתנה מנהג במתים ממה שנהגו מלפנים. ובודאי עבור דהנכרים התחילו לנהוג כן ולכן עזבוהו ישראל. דהנה תנן (ברכות דף נ\"ג ע\"א) אין מברכים על הנר ועל הבשמים של מתים מ\"ט נר לכבוד היא דעבידא. ואר\"י א\"ר כל שמוציאין לפניו ביום ובלילה אין מברכים עליו. ופירש\"י מת שהוא חשוב להוציא לפניו נר ביום אם הוציאוהו בלילה במו\"ש לקבורה אין מברכין על אותו נר דלכבוד עבידא ולא להאיר ע\"ש. וכן תנן (ביצה ו' ע\"א) יו\"ט שני לגבי מת כחול שוי' רבנן ואפי' למיגז לי' גלימא ולמיגז לי' אסא. הנה גם בזה נראה שהמנהג הי' בימי התלמוד לתת פרחים והדסים למת. ומדוע עתה נשתנה. אלא ודאי הטעם. לפי שהעכו\"ם התחילו לנהוג כן וכמבואר בספרי פ' שופטים על קרא לא תקום לך מצבה אשר שנא ה' אלהיך אף שהי' המצבה חביבה בימי האבות. מ\"מ עכשיו שנא אותה. מפני שעשו האומות אותם ג\"כ חק לעבודתם והובא ברש\"י ע\"ש:", + "ובספר פחד יצחק אות צ' כתב בשם באר שבע. הטעם. שאין אנו מתפללים בכריעת ברכים שיש לה שורש ועיקר ממש מן התורה ומן הכתובים ומן הנביאים משלמה ודניאל וזולתם. משום חוקי ע\"ז. ומעתה אם שדבר המביא לידי הכנעה וכוונה גדולה נוכח פני ה' בטלו אותה מאחר שקבעו הכריעה בחוק ע\"ז. דברים שמביא שעל ידי זה מתערבים בגוים ולומדים מעשיהם עאכו\"כ:", + "ובספר הואיל משה כתב בשם הרב הצדיק הקדוש מוהר\"ר שלום מבעלז זצוק\"ל לפרש המסורה ושמתי פדות בין עמי ובין עמך (וארא) חסר ו'. פדות שלח לעמו (תהלים קי\"א) ג\"כ חסר ו'. והרבה עמו פדות (שם ק\"ל) היא מלא. ואמר בדברי קדשו שהוא כנגד ג' מלחמות היצר שיש לישראל. הא' עם בני בריתו כמשל ההמוני אמור לי עם מי תלך ואגיד לך תכונתך. והב' בהתבוללות והתערבות מבני עם זולתו כמ\"ש ויתערבו בגוים כו'. והג' אויבו היצר הרע שבא עמו מיום הולדו*בספר מעין גנים להגאון הקדוש מדינוב זצוק\"ל דף י\"ג כתב כי זה ידוע שהיצה\"ר אינו מפתה לאדם בתחילת פתיותו במלתא דאיכא בה עון גדול. כי בודאי אפילו הפחותים שבישראל ימנעו לשמוע קול פיתיותו כי כפלח הרמון רקתך. אבל מה עושה השטן בתחבלותיו כובש את האדם ובתחלה בא לפתותו בדברים המתוקים כדבש ונופת צופים ומייפ' טענותיו באומרו על לבו של השומע לו שזה הדבר אין בו איסור מן התור' כלל. רק שהם כעין סיג וגדר בעלמא להטפשים ולחכם כמותך לא נמסר כלל ע\"כ: וזהו פדות שלח לעמו היא נגד מלחמה הא'. ושמתי פדות כו' היא נגד הב'. והרבה עמו פדות היא נגד השלישי שהוא מלחמה הגדולה. לזאת כתיב מלא. ולולא שהקב\"ה עוזרו הי' נופל בידו:" + ], + [ + "עליית דרך ארץ
בספר מגדל עז להגאון יעב\"ץ כתב בשם ס' מעלת המדות וז\"ל בני בואו ואלמדכם מעלת ד\"א דעו בני כי מעלת ד\"א מדה חשובה עד מאד בעבורה יקנה האדם חיי העולם הזה והבא. חביבה היא מדת ד\"א לפני המקום ב\"ה לפי שאין ישובו של עולם כלים אלא בד\"א. וכל מי שאינו בד\"א אינו חשוב לכלום אלא כבהמה וכחיות המדבר. ואמרו חז\"ל כל מי שאינו לא במקרא ולא במשנה ולא בד\"א אינו מן היישוב. והמחזיק בשלשתן עליו הכתוב אומר והחוט המשולש לא במהרה ינתק:", + "לא יאכל מעומד ולא ישתה מעומד*בספר תו יהושע כתב בשם לקוטי צבי החדש שהביא בשם רש\"י ישן דמשקה הנקרא יין שרף היוצא מזיעה של מיני דגן או פירות או מיין יכול לשתותו מעומד ובשעת הדבר רח\"ל סגולה שישתה דוקא מעומד ע\"כ. וכתב שם וכן ראיתי אנשי מעשה ששותין יי\"ש מעומד ואין מקפידים: . ולא ידבר בסעודה. ולא יקנח הקערה. ולא ילקק אצבעותיו (מס' ד\"א). ויאכל בימין ולא בשמאל (יעב\"ץ). בא לאכול צנון ובצלים אוכל ממקום העלין*אתרוג צנון וביצה אילמלא קליפתן החיצונה (קליפת הביצה היינו החלבון) אינן יוצאין מבני מעים לעולם. שמתקשרין ומתקשין ונעצרין. (שבת ק\"ח): (ביצה כ\"ה). ולא יאכל דבר ויתלוש בין שיניו ויחזור בקערה על השלחן.*ומעשה בר\"ע שעשה סעודה לתלמידיו והביא לפניהם שני תבשילין האחד מבושל כל צרכו והאחד לא הי' מבושל כל צרכו. הפקח שבהן אחז הקלח בידו לתלשהו ולא בא אחריו, משך ידו ממני ואכל פתו ריקן. הטפש שבהן אחז הקלח בידו ונשכו בשיניו א\"ל ר\"ע לא כך בני. אלא הניח עקבך עליו ותלשהו. אח\"כ הביא לפניהם מבושל ואכלו ושתו. אח\"כ אמר להם בניי לא עשיתי כך אלא לבדוק אתכם אם יש ביניכם ד\"א אם לא. (יעב\"ץ). ועי' מס' ד\"א פ\"ז: ולא יתכוין לישב בראש אלא במקום שיזדמן לו ואפי' הוא אדם גדול ממנו בשנים שהרי זה עובר על חק המוסר.*וצריך ליזהר שלא יהא עניו ביותר שלא יבחר מקים שפל ביותר כי ענוה ביותר גם זה גאוה רק מקום ממוצע לא גבוה ביותר מדאי ולא נמוך יותר מדאי (שבט מוסר פ' מ\"ו): ועוד שיש לחשוב שמתוך שהוא גדול ממנו אולי יש לו זכות יותר ממנו. וא\"צ לומר אם גדול ממנו בחכמה כי הוא עובר על חק התורה*ונראה שזה כוונת המאמר (אבות פ\"ו) המכיר את מקומו. שלומד לאדם אם בא לאיזה מקום לא ישב תיכף בראש רק ישב במקום הראוי לו לפי ערכו כי מוטב שיאמרו לו עלה משיאמרו לו רד. עוד אפשר לפרש המכיר את מקומו. זה הקב\"ה שנקרא מקום (כי מלא כל הארץ כבודו) שמכיר אותו והולך בדרכיו ומדריך את בניו בדרך השי\"ת: (ארחות חיים להרא\"ש). לא ישתה כוסו בב\"א ואם שתה הרי זה גרגרן. שנים דרך ארץ. שלשה מגסי הרוח (מס' ד\"א פ\"ו). לא ישתה הכוס ויתננה לחבירו מפני סכנת נפשות (שם פ\"ט). אין שותין מים בפני רבים אלא הופך פניו לצד אחד ושותה. ודכוותי' במס' ביצה בפ' אין צדין בתוספתא לא יאכל אדם מן הפרוסה ויחזרנה בקערה משום סכנת נפשות. א\"ר אלעזר כל מי שאינו משייר פת על השלחן אינו רואה סימן ברכה לעולם. לא יאכל אדם כביצה פרוסה בידו ואם אחז ה\"ז רעבתן. אין מסתכלין בפני האוכל ולא במנתו שלא לביישו.*וכן לא יאמר לאורח אכול. וראי' מאליעזר כתיב ויושם לפניו לאכול ויאמר לא אוכל עד אם דברתי דברי. וקש' מי אמר לו מקודם לאכול שהשיב לא אוכל. אלא מכאן דרך ארץ כיון שהמאכל מתוקן לפניו א\"ל לומר אכול. שלחן ארבע: רמב\"ם פ\"ז מהלכות ברכות:", + "בפרק ג' שאכלו. שנים ממתינין זה לזה בקערה (אפי' כל א' קערה שלו לפניו או במיני פירות שיש לכל אחד לפניו. ב\"ח) שלשה אין ממתינין. בעירובין דף נ\"ג משיירין פאה בקערה.*ובסידור לב שמח שער התפילין כתב בשם האריז\"ל שלא הי' מקפיד בשיור פאה מן התבשיל כשהי' אוכל שכיון שנשאר בקדר' לאכול אשתו ובני ביתו בהדא סגי ולא טעון שיור פאה משום שישאר לתת אל השמש המשמש בסעוד' דאין שייך זה אצלינו גם הוי טעמא מפני העניים והנה במה שישאר בסעוד' סגי: בפרק אחרון דקדושין בסופו האוכל בשוק הרי זה ככלב ופסול לעדות. בכתובות דף ס\"ח אין משהין בפני שמש בשר ויין או פירות שיש לו ריח. אם יבא אדם לביתך אשר תרצה לכבדו לא תשאל לו אם יאכל או ישתה איזה דבר. כי על השאלה הוא תשובה שלא יאכל ולא ישתה. רק תכין לפניו מה שתרצה בלי שאלה:", + "אל תשמיע לאזנך דברים בטלים שהן נכנסין תחלה בדין. לא יהא נכנס לתוך דברי חבירו. ולא יהא סותר דבריו. אל יספר פיך לה\"ר ורכילות. אל יכנס אדם פתאום לבית חבירו.*וילמדו כל אדם ד\"א מן השמים שעמד על פתחה של עדן וקרא לאדם שנאמר ויקרא ד' אל האדם ויאמר לו איכה. ומעשה בזקנים שהלכו למלכות הפנימית והי' להן פילוסוף אחד חבר שם אמר לו רבי יהושע לרבן גמליאל רבי רצונך נלך ונקבל פני פילוסוף חברנו אמר לו הן הלך ר' יהושע וטפח לו על הדלת. והי' הפילוסוף ההוא מחשב בדעתו ואמר אין זו ד\"א אלא של חכם. יעב\"ץ: יזהר תמיד שלא יטיפו נחיריו. ושלא יבא ריח מפיו כדי שלא יהא מאוס אצל בני אדם. ויהי' כל גופו נקי ויתקן שערו כדי שלא יהא מכוער אצל חבירו. ויזהר בבגדיו שיהיו נקיים בלא כתם ובלא שמנונית.*בספר הגן כתב שיזהר הת\"ח שלא ימצא שום טינוף בבגדיו או כל דבר מאוס. כי כל ת\"ח שבגדיו מלוכלכים שאינם נקיים ישנאו לו הבריות ואומרים כמה לומדי תורה מאוסים הם ונמצא שם שמים מתחלל: תחשוב על דבריך קודם שיצאו מפיך כי משיצאו מפיך לא תוכל להשיבם לאחור כאשר לא יוכל המורה בקשת אחרי שיצא החץ להשיבו אליו (יעב\"ץ):", + "אל תראה יכולת נגד שום אדם אם ידך גברה כי לא תדע אם תחלוש. אל תעלה בדעתך לנצח את החכם כי לא תרבה על חכמתך חכמה. אל תהי קפדן לדבר מועט נגד שום אדם פן תקח שונאים על חנם. אל תהי להוט לדעת הסתרים שבין אדם לחבירו ודבר המכוסה ממך. אל תחשוב עון למי שבא להתנצל לפניך אם אמת ואם שקר. ארחות חיים להרא\"ש:", + "הכותב לחבירו צריך שיכתוב לו יצ\"ו או שיחי' (הלק\"ט ח\"ש סי' נ\"ז). דרך ארץ לומר לאדם שעוסק במלאכה תצלח מלאכתך ואפי' לעכו\"ם (עי' מ\"א סי' שמ\"ז סק\"ד). אל יוציא דבר מגונה מפיו ולכן לא יאמר בתלמוד בצים אלא בעים (שם סי' קנ\"ו בשם יש\"ש). בעל הבית נכנס תחלה לבית ואורח אחריו. וכשיוצא אורח יוצא ובעל הבית אחריו (שלחן ארבע). אם יגיע הפסד לחבירך מחיוב אתה לבקש רחמים עליו שהקב\"ה ימלא חסרונו (קיצור של\"ה):", + "אין להשביע חי נפשו*בספר לב דוד פי\"ט כתב בשם האריז\"ל דלישבע חי נפשו הוא עון. וכתב בשם מהר\"ש ז\"ל כוונת הפסוק לא תשא את שם ה\"א לשוא. הביטה וראה כי לא ינקה ה' את אשר ישא את שמו. כלומר הנשבע חי נפשו וכיוצא. שהוא נשבע שמו ממש לא ינקה. ומזה תשכיל מהו גודל העון לנשוא את שם ה' לשוא ח\"ו ע\"כ:
ומכ\"ש הנשבע בדת יהודית לומר בלשון לע\"ז. וויא איך בין איין יהודי. אין לך שבוע' חמורה מזו ר\"ל. לכן שומר נפשו ירחק מזה מאד. ואם רוצה לאמת דבריו יאמר לחבירו האמן לי (יוש\"ה שער י'). ועי' פחד יצחק בשם תשו' הרשב\"א שכל מה שאמרו שהיא שבוע' אינו אלא בתוקע כף בדרך שבוע'. אבל הת\"כ כדרך הסוחרים שתוקעים כפם זל\"ז לקיים המקח אין לה דין שבועה: כי הנפש חלק אלהי ממעל. (יוסף אומץ אות ש\"נ בשם ר\"ח ות\"ח). יזהר שלא יושיט ידו וישבע בזקנו שהיא שבוע' חמורה (זוהר נשא דף קל\"א ע\"א). לא יאמר אדם בשבועתו כך אזכה לעולם הבא אם לא כך הוא (ס\"ח סי' תתרצ\"א). אין לישבע לקיים המצות כי השטן יקטרג ולא יקיים שבועתו. שם סי' ת\"כ:", + "אם ישאלו לאחד על שמו. יאמר שמו סתם. ולא הפאר שקודם שמו. כמו רב או רבי. רק שמו סתם.*בפרק כיצד צולין פ\"ו בריה דרב נתן איקלע לבי רב נחמן בר יצחק ואמרו לי' מה שמך אמר להו רב הונא. ואמרו לי' מ\"ט קרית לך רב הונא. כי חשבוהו לגסות הרוח. שמחזיק שררה לעצמו כל כך. והשיבן מקטנותי קורין לי כך ולא משום גסות הרוח הוא אלא שהורגלתי בכך: אם תחזור לא' החוב אשר מגיע לו. תראה שימחוק תיכף את החוב מהפנקס שלו. כשנושא ונותן עם חבירו אל ידקדק בדבר מועט. וגם אם יש לו חשבון עם חבירו אל ידקדק עמו בדבר מועט (קיצור של\"ה). אם יש לאדם דבר מה על חבירו שנתחייב לו. אל ימהר לבא במשפטים אפי' אם אתה זכאי. כי גנאי הוא לת\"ח לבזות עצמו בפני דיינים. כי על השני בעלי דינין ארז\"ל יהיו בעיניך כרשעים. וראוי לוותר דבר מה. אם לא שהוא בלתי אפשרי אז יעמוד עמו בדין (שם):", + "ראוי לאדם שיתרחק מאד ומאד משבועות וקבלת חרם באיזה מו\"מ שיהי' לו עם אחרים אף שהאמת אתו. ויותר ראוי לו שיוותר ממונו ולא ישבע ולא יקבל בחרם כל ימי חיותו ובודאי השם ימלא חסרונו (יוש\"ה). צריך אדם ליזהר ביותר ולשמור פיו ולשונו שלא ידבר בפני בניהם דבר מגונה וכ\"ש שלא לעשות.*ובקיצור של\"ה אות צ' כתב וז\"ל כלל זה נקוט בידך כל דבר שלא היית עושה אם היית עומד לפני משה רבינו ע\"ה ושבעים זקנים. ככה תנהוג בסתר. זולת הענינים המוכרחים: ואע\"פ שהוא מגונה אם יעשה שלא בפני הבן. מ\"מ הוא יותר מגונה אם מדבר או יעשה בפני הבן שלא ילמוד בנו ממנו. ר\"ח:", + "אם אדם מביא שום דבר לשוק למכור או מביא שום דבר מהשוק. והוא מתבייש אם תראהו אזי השמר ואל תעמוד שם. אלא השמט ממנו. על כל דבר שחושב יאמר בלי נדר. ועל דבר הרשות יאמר אם יגזור ה'. ואם עשה והצליח או הרויח יאמר עשיתי או הרווחתי בחסדו יתברך ועזרתו (עבודת הקודש). לא יאכל אדם מידי דנפל מפתורא לארעא (מדרש תלפיות אות א' בשם ספר הנהגת האדם):", + "לא יניח אדם ספר פתוח ויצא לחוץ אם אין עליו מפה. וידוע לחכמי האמת שיש מלאך אחד נקרא ש\"ד והוא שומר דפין*ומעשה בסופר אחד שכתב בלילה וסיים ועמד בפסוק ושעירים ירקדו שם. כשעמד קודם שהאיר היום לכתוב עוד מצא שד אחד יושב על כסא וא\"ל ידוע תדע שאני אותו שר הנקרא שומר דפין ובאתי להזיקך אלא שנשאתי פניך ששמעתי עליך במתו' שאין לי רשות להזיקך אלא קבל עליך שלא תעשה כן יותר: על מי שמניח ספר פתוח ויוצא שמשכח תלמודו (עי' ש\"ך סי' רע\"ז). לא יחשוב כמה הוציא בבית. כדי שישרה עליו הברכה בביתו ויהי' האיש העיקר והיא לא תדע כלל ממספר המזון ויהי' המשא ומתן בצנעה כדי שישרה עליו הברכה. אמרי צדיקים בשם הרב הצדיק הקדוש ממעזריטש זצוק\"ל:", + "סגולה כשישב לאכול ואומר בפה מלא אין אני אוכל להנאת גופי רק לבריאת הגוף לעבודת בורא. בזה הדיבור בורא מלאך חדש ומסלק הס\"א. ספר זכירה בשם פענח רזא:", + "כל מה שידבר אדם איזה דיבור אפי' בהפלגה וגוזמא בהכרח שיתקיים איזה פעם. ע\"כ ישמור האדם א\"ע שלא להוציא מפיו איזה דבר לא טוב כי ח\"ו יתקיים באיזה זמן.*ובפרשת ויחי פי' עפ\"ז המדרש פרש' צו אף יעקב אמר ושכבתי עם אבותי אימתי בשעה שנטה למות עכ\"ל. למה אמר כזאת כגוזר בודאי לזה אמר שלא אמר זה אלא כשנטה וכו' וידע שבודאי הגיע הזמן: אגרא דכלה (בשלח). בשם ס\"ח:", + "לא ישנה בדבורו ולא יוסיף ולא יגרע אלא בדברי שלום וכיוצא בהן*בספר לב דוד להגאון הקדוש חיד\"א זצוק\"ל כתב בשם הרב המקובל עיר וקדיש מהרח\"ו ז\"ל המדבר שקרים כופר באל אמת ומודה באל אחר שהוא שקר. ובספר ראשית חכמה שער הקדוש' פ' י\"ב כתב דהמספר בסיפור דברים ששמע ויחליף מקצתן אע\"פ שאינו מפסיד לאחרים עונשו גדול מאד:
כתב בספר פורת יוסף הקש' החסיד מוהר\"י יעב\"ץ על אהרן איך ע\"י שקר עשה שלום. ומשני כי ע\"י סמים הממיתים עושין רפוא' להחיות הנפשות ע\"ש:
ובספר כד הקמח אות שי\"ן כתב ראה כמה גדול כח השלום שהרי אפילו מלאך שינה דבורו מפני השלום שנאמר בראשית (י\"ח) למה זה צחקה שרה וגו' ואני זקנתי והיא אמרה ואדוני זקן. והמלאך שינה ואמר ואני זקנתי וכל כך למה מפני השלום:
ובס\"ח סימן תכ\"ו כתב הא דמותר לשנות מפני דרכי שלום הוא דוקא בדברים שכבר עבר ולא בדבר דלהבא. ובספר דברי שאול ח\"א על מס' יבמות כתב כי בדבר שלעבר לא שייך שירגיל עצמו בדבר שקר דכבר עבר הדבר. אבל בדבר דלהבא אם נתיר לו לשנות אז מהנקל לו לאמר על כל דבר שהוא מפני דרכי שלום וירגיל עצמו בשקר עד אין קץ: . מי שיודע בשורה טובה לחבירו יבשרנו במהירות כי מצוה גדולה הוא. לא יגהק בפני חבירו. כדי שתשרה שכינה במעשיך יאמר על כל דבר לשם יחוד קוב\"ה ושכינתיה. (מהרמ\"פ זללה\"ה):", + "[השמטה: (שם דף ל\"ח ע\"ב) מפני השלום. בספר רבינו בחיי (וירא) כתב על פסוק ויאמר ה' אל אברם. השליח נקרא בשם השולח*בספר ברית אברם (שלח) כתב מצאתי בספר מתתיה פ' משפטים שמביא זוהר חדש שה\"ש וז\"ל מתחלה הי' משה נקרא אלקים. ואח\"כ זכה לשם הוי\"ה ב\"ה ממש דכתיב ויקרא אליו ה' מן ההר. מצד עליית ההר נקרא בשם הוי\"ה ע\"כ: וע\"כ קרא הכתוב את המלאך בשם המיוחד. והוא שאמר היפלא מיי' דבר. והי' לו לומר ממני. אלא שהוא דבר המלאך. וזהו שאמר למועד אשוב. כי זה שאמר למה זה צחקה הוא עצמו אמר למועד אשוב אליך: ]", + "ירגיל אדם עצמו שלא יעשה דבר שחבירו מתבייש לומר לו.*כגון אדם שיש לו חבר. ונכנס אצלו לבקרו ומצאו שהוא טרוד בעסקיו. או שמתעכב ביותר וחבירו מתבייש לומר לו לצאת. וע\"ז נאמר הוקר רגליך מבית ריעך כו': יעב\"ץ. לא ישחוק עם חבירו ביד ולא בדיבור ולא יאמר חברי הוא. כי אם ירבה עמו בשחוק אהבתם תשוב לאיבה. כ\"א חבירו חכם יקפיד על הדברים שהוא אומר לו דרך שחוק ויטור האיבה בלבו. ואם חבירו הוא פתי מיד יתקוטט על אותן הדברים שאומר לו דרך שחוק ויאמר לו אחרים כנגדן ויגלה מיד כל סתריו ויאמר כל אשר בלבו (שם):", + "אמרו בסוטה פ\"ט כל שאינו מלוה ומתלוה כאלו שופך דמים.*בספר ילקוט הראובני פי' בשם ס\"ח הפסוק ע\"כ לא יאכלו כו' שאמרו השבטים הואיל ואנחנו פשענו שהנחני את הזקן לבדו ואירע לו כן: ושכר לויה אין לו שיעור. גם שיש שיעור ללויה כמו שאמרו הרב לתלמיד עד עיבורה של עיר חבר לחבר עד תחום שבת תלמיד לרב שאינו מובהק עד פרסה*בספר קיצור של\"ה כתב העושה לויה לחבירו קודם שיחזור לביתו יאמר שדה ויחזיר פניו לארבע רוחות העולם. וכן פעם שנית יאמר שדה ויחזיר פניו לארבע רוחות העולם. ופעם שלישית יאמר השדה ולא יסתכל אחר ההולכים מובטח שלא ינזק ההולך עד שיחזור לראותו. והסוד הוא שדה עם התיבה בגימ' ש\"י נגד ש\"י עולמות במקום רחמים גמורים שמשם יבא לו הישועה. השד\"ה בגימ' שד\"י שזה השם מסוגל לשמירה הדרך והוא שם של רחמים. ולכן אמר יעקב ואל שדי יתן לכם רחמים: ברבו מובהק ג' פרסאות. מעבר יבק מנחת אהרן פ\"ה: ", + "ובספר קיצור של\"ה כתב דהאידנא אין נוהגין כן שמוחלין על כבודם. ובשם מהר\"ש כ' דמ\"מ ילך עמו או עם חבירו עד לפני שער העיר או לכל הפחות ד\"א:", + "אדם יראה שכל צרכי הנהגת הבית יהי' ע\"פ הנהגתו דוקא ולא ע\"פ הנהגת האשה ואז אין מקרה רע יקרה באותו בית. מפני שהאיש מדת רחמים והשכינה שורה בבית המתנהג ע\"פ מדת רחמים. תו יהושע בשם ספר חסד לאברהם.", + "יזהר האדם שלא לחתום השטר בשם עדות אם לא כשיקראוהו מקודם מה שכתוב בו.", + "אדם יתנהג שיכבד כל אדם ויאהב אותו וירחם עליו. אך אם תראה שהוא מתקרב אליך מאוד ומתאמץ מאד להטיב לך בכל דבר חנם ומפזר לפעמים ג\"כ את ממונו עליך ובפרט באכילה ושתי'. ופתאום יבוא אליך ויאמר לך אחי תן לי מהרה כך וכך מעות בהלואה על שעה א' או שתים ותיכף אשיבנו לך אזי השמר מפניו אל תאמין בו ולא תתן לו כי לא תוסיף לראותם עוד עד עולם. וכל מה שהיטיב לך עד הנה הכל הי' הצעות מצודות לגנוב את לבבך ולצודד את כספך לא זולת. תו יהושע:", + "לא ישליך חשבון ישן מחשבנותיו כי פעמים יתברר ע\"י חשבון ישן כמה דברים. וכן ראוי לכתוב כל דבר חשבון קטן או גדול למען לא יחשוד כשרים ח\"ו (מהרמ\"פ ז\"ל). אחז\"ל הין צדק. הן שלך צדק ולאו שלך צדק. קריצותיו ורמיזותיו של אדם יהי' צדק. ואף נענוע ראשו של אדם שכשהוא כופף את ראשו כשאומר הן וכשאומר לאו הוא מנענע ראשו לצדדים ואמר רב טבית אי יהבי ליה כל חללי דעלמא לא משנה בדיבורו (ס\"ח):", + "כשתדבר בלילה השפל קולך וכשתדבר ביום הבט סביבותיך. והזהר בדבריך מן הכותל שאחריך כי ימות אדם בכשלון לשונו. אהוב את השמא ושנא את מה בכך*פי' אהוב לומר שמא אם אומר דבר זה או אעשה או אלך לראות זה או לשמוע נעימי זמירות או אלך לטייל שמא יגרום לי חטא. ושלא לומר מה בכך לספר קדושים ולשמוע דברי הבאי בשרירות לבי ולא אבוא לידי חטא: :", + "יתנהג כשמודיע צערו לחבירו שיאמר לו לא אליכם. עי' סנהדרין דף ק\"ד. אל תתעצל להקדים שלום לכל אדם ואפי' לנכרי מפני דרכי שלום:*ועי' יו\"ד סי' קמ\"ח סעי' י' דטוב להקדים שלום לעו\"כ כדי שלא יתחיל העו\"כ ויצטרך לכפול לו שלום. ונראה דזה משאמז\"ל והוי מקדים בשלום כל אדם ואפי' לגוי בשוק. כדי שלא יתחיל העכו\"ם ויצטרך לכפול לו שלום. ובס\"ח סי' י\"ח כתב שאלת שלום של חכמים השואל אומר צפרא דמרי טב והמשיב אומר צפרא דמרי טב וארוך לעולם המשיב כופל השלום: ", + "[השמטה: (שם דף ל\"ט ע\"א) המשיב כופל השלום. ודרך העולם שאומר לו צפרא למורי טב. ומשיב לו לשנה טובה תזכה. שו\"ת מהר\"י מברונא סי' קי\"ג. ]" + ], + [ + "סגולה. פירש\"י אוצר חביב. עי' דבש לפי מערכת ס'
(לחש לעין הרע בדוק ומנוסה)", + "משביע אני עליכם כל מין עינא בישא עינא אוכמא עינא צרובא עינא תבלתא עינא ירוקא עינא ארוכה עינא קצרה עינא רחבא עינא צרה עינא ישרה עינא עקומה עינא עגולא עינא שוקעת עינא בולטת עינא רואה עינא מבטת עינא בוקעת עינא שואבת עינא דדכורא עינא דנוקבא עינא דאיש ואשתו עין דאשה ובתה עין דאשה וקרובתה עין דבחור עין דזקן עין דזקנה עין דבתולה עין דבעולה עין דאלמנה עין דנשואה עין דגרושה כל מין עינא בישא שיש בעולם שראתה והביטה ודברה בעין הרע על (פב\"פ) גזרנא ואשבענא לכון בההוא עינא עילאה עינא קדישא עינא חדא עינא חוורא עינא דאיהי חיוור גו חיוור עינא דכליל כל חיוור עינא דכלא ימינא עינא פקיחא עינא דאשגחותא תדירא עינא דכלא רחמי עינא דאיהי רחמי גו רחמי עינא דכליל כל רחמי עינא דלית עלה גבניני עינא דלא אדמיך ולא נאים עינא דכל עיינין בישין אתכפיין ואתטמרן גו כיפין מן קדמוהי עינא דנהיר לישראל כדכתיב הנה לא ינום ולא יישן שומר ישראל וכתיב הנה עין ה' אל יריאיו למיחלים לחסדו בההיא עינא עילאה גזרית ואשבעית עליכון כל מין עינא בישא שתסורו ותערקו ותברחו ותרחיקו מעל (פב\"פ) ומעל כל ב\"ב ולא יהיה לכם כח לשלוט (בפב\"פ) ובכל ב\"ב לא ביום ולא בלילה לא בהקיץ ולא בחלום ולא בשום אבר מרמ\"ח אבריו (לנקבה מרנ\"ב אבריה) ולא בשום גיד משס\"ה גידיו (גידיה) מהיום ולעולם אמן נצח סלה ועד. אתה סתר לי כו' יושב בסתר עליון כו'. עבודת הקודש כף אחת אות ל\"א:", + "סגולה לעין הרע מהרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מרימנאב זצוק\"ל זי\"ע ועכ\"י:", + "יאמר מקודם ג\"פ הפסוק ואני תפלתי וגו' עד ישעך. ואח\"כ יאמר רבש\"ע בעל השמות היוצא מפסוק ואני ברוב חסדך אבא ביתך אשתחוה*בספר יקוו המים כתב וז\"ל הסגולה הזאת נובעת מספר הקדוש קרניים. וע\"ש בפי' הגאון הקדוש מוהר\"ר שמשון מאוסטראפאליע זצוק\"ל זי\"ע ועכ\"י שכתב אשר בפסוק אשתחוה וגו' סגולתה להסיר העין הרע ועי\"ז לא שלטה עינא בישא ביוסף הצדיק כמובא בספר הקדוש הנ\"ל מאמר יו\"ד כי כן קבלה מרב הונא ע\"ה:
והרה\"ק מוהר\"ש פי' עפי\"ז דברי המדרש (דברים) ה' אלהיכם הרבה אתכם וגו' לרוב זה שאמר הכתוב אשתחוה אל היכל קדשך ביראתך. והוא פלא מה שייכות זל\"ז. ולפי הנ\"ל יתפרש היטב כי הי' קשה לבעל המדרש איך הי' אומר מרע\"ה ה' אלהיכם הרבה אתכם וגו' ולא הי' חש משום עינא בישא שלא תחול עליהם ח\"ו וע\"ז מתרץ המדרש זשה\"כ אשתחוה וגו' היינו כי עשה זאת הסגולה שמועיל לעה\"ר וכקבלת ר\"ה ע\"ה: . אל היכל קדשך ביראתך. מהראשי תיבות ומסופי תיבות ומאמצעי תיבות. תסיר העינא בישא (מפב\"פ) אמן ויה\"ר כאלו כוונתי כל הכוונות שכיוון בהכי רב הונא עליו השלום:", + "סגולה לעין הרע מהרב הצדיק ר\"ר שמעלקא מניקלשבורג זצוק\"ל זי\"ע ועכ\"י:*בספר עולת החודש כתב בשם ספרים דמי שנולד באדר שני אין עין הרע שולטים בו: ", + "יאמר כך. אז ישיר ישראל את השירה הזאת עלי באר ענו לה. באר חפרוה שרים כרוה נדיבי העם במחוקק במשענותם וממדבר מתנה. וממתנה נחליאל. ומנחליאל במות. טרם שאמנה תשעה ישלח לו (לנקבה לה) רפואה שלימה מן השמים כשם שהרפאת יחזקיהו מלך יהודא מחליו כן תרפא את (פב\"פ) מחולה ע\"ה שלו (לנקבה שלה):", + "שלש נשים היו עומדות על שן סלע. אחת אומרת חולה ואחת אומרת אינו חולה ואחת אומרת אינו חולה ולא תהיה שום חולשה אם אדם זכר עשה לך שום רעה יפול שער ראשו וזקנו. אם אשה עשה לך שום רעה יפול לה שיניה ודדיה. כשם שהמים אין להם דרך ודגים ונמלה אין להם כליות כך לא יהא (לפב\"פ) שום חולשה ושום רעה ושום היזק ואל ישלוט בו (לנקבה בה) שום היזק ושום עין הרע כי מזרע דיוסף קאתי שלא ישלוט בו (לנקבה בה) שום עין הרע. דכתיב בן פורת עלי עין בנות צעדה עלי שור:" + ], + [ + "(לרפואה ולכל דבר יאמר)
הריני מנדב שמן למאור לעילוי נשמתו של רבי מאיר בעל הנס כדי שהקב\"ה בזכות רבי מאיר בעל הנס יצילני לי ולאשתי מכל חולי ומכל כאב ונהיה בריאים דשנים ורעננים ושקטים ויצילנו מכל צרה ומכל מיני פורעניות ויאריך ימינו בטוב ושנותינו בנעימים לעבודתו יתברך. אלהא דר' מאיר ענני (ג' פעמים). אקרא לאלהים עליון לאל גומר עלי חנני ה' כי אליך אקרא כל היום עזרנו אלהי ישענו על דבר כבוד שמך והצילנו וכפר על חטאתנו למען שמך עשה למען ימינך עשה למען תורתך עשה למען קדושתך יהיו לרצון אמרי פי והגיון לבי לפניך ה' צורי וגואלי*ובספר כתר שם טוב כתב בשם הבעש\"ט זי\"ע ועכ\"י אם אדם בא לסכנה וצריך לנוס אזי יתן ח\"י גדולים בשביל נרות לביהכ\"נ ויאמר בפה מלא אני מנדב אותן ח\"י גדולים לנרות בשביל נשמת רבינו מאיר בעל הנס אלהא דמאיר ענני אלהא דמאיר ענני אלהא דמאיר ענני [הערת המדפיס: בספר עבוה\"ק כף אחת אות י\"ד כתב דכשאומר אלהא דר' מאיר ענני יחשוב כי מכוין למה שכוון ר\"מ בזה שנענה שר בית הסוהר. עי' פ\"ק דע\"ז דף י\"ח ע\"א. וכן כתב בספר זכור לאברהם ח\"ג יו\"ד אות כ' בשם הגאון הרמ\"ע. ובספר סגולות ישראל מערכת א' כתב בשם ספר שדי חמד מערכת ארץ ישראל אות ז' בשם ס' לב חיים ח\"ב סימן ק\"ס דכשנודרים איזה דבר לעילוי נשמת רמבעה\"נ זי\"ע יאמר ב\"פ אלהא דמאיר ענינו ולא ג\"פ ושלא לומר דר' מאיר אלא דמאיר עכ\"ל:] ובכן יהי רצון מלפינך ה' או\"א כשם ששמעת את תפלת עבדך מאיר ועשית לו ניסים ונפלאות כן תעשה עמדי ועם כל ישראל הצריכים לניסים נסתרים ונגלים אמן כן יהי רצון:
ובספר מדרש תלפיות אות א' כתב קבלתי מי שמאבד איזה דבר אם ינדור למאור אם אני מוצא אותה נודר סך מעות שמן למאור לנשמתו של ר' מאיר מיד מוצא האבידה ובלבד שלא יעבור זמן שאם האבידה מעות אפשר שכבר הוציא אותם המוצא בהוצאות. ואם הוא בגד או שמלה אפשר שהוליכה למקום אחר או עשה בו שינוי באופן שאינו ניכר ואז אין מועיל הנדר: . עבודת הקודש להגאון הקדוש מוהר\"ר חיד\"א זצוק\"ל: " + ], + [ + "(סגולה להולך לפני מלך או שר ומושל שיצליח)
יאמר טו\"ב פעמים אמתלאי בת כרנבו קודם שיעמוד לפניו ועוד יאמר מגדל עוז שם ה' בו ירוץ (יכוין בו ירוץ גימ' שד\"י ר\"ת \"שומר \"דרך \"ה') צדיק ונשגב. עבודת הקודש כף אחת אות ט':", + "סגולה. לחן לפני השלטון. או מי שתרצה לבא לפניו. שים ידך על מצחך ואמור ג\"פ השיבה לי ששון ישעך ורוח קדשך תסמכני. בחון ומנוסה. מדרש תלפיות אות ח' בשם סכ\"י:", + "סגולה להעמיד דם מילה. היינו ליקח מן הדם ולרשום אלו האותיות על מצח הילד הנימול [במ\"ק] והוא שד\"י באתב\"ש. ויש לכוין ברשימה [השם]", + "שדי שאמר לעולמו די. והוא דבר המעמד. דברים נחמדים דבש לפי להגאון הקדוש מדינוב זצוק\"ל:", + "סגולה מר' פפא למי שרוצים לנשכו כלבים יאמר לפניהם יש בי תשי\"ו עצמות דקדושה יבטלו תשי\"ו עצמות דטומאה ואז אין הכלבים יכולים להזיק:*ועד\"ז פי' הרב הגאון הקדוש מהר\"ש מאוסטרפוליא זי\"ע הפסוק (תהלים כ\"ב) סבבוני כלבים עדת מרעים וכו' אספרה כל עצמותי. כי תשי\"ו עצמות יש לאדם בקדוש'. וכנגדו בטומאה כמנין ושת\"י יתו\"ש וסגולה מר' פפא למי שרוצים לנשכיהו כלבים כנ\"ל. וז\"ס שגילה דוד כי סבבוני כלבים עדת מרעים וכו' מה אני עושה כשהכלבים סובבים אותי אספרה כל עצמות\"י שהם תשי\"ו ואינם יכולים להזיק לי כלל ע\"כ:
ובספר הנותן אמרי שפר מהרב הצדיק הקדוש מוהר\"ר ישעיה הירץ מדינוב זצוק\"ל (וישב) כ' שמשמע שגם לעדת מרעים יועיל סגולה זו לבטלם: ", + "סגולה לכאב השנים מהרב הצדיק הקדוש מהר\"י מרוזין זצוק\"ל לומר בשעת קידוש הלבנה אחרי אומרו. כך לא יוכלו כל אויבי לנגוע בי לרעה ג\"פ. יאמר בכל פעם ולא יהי' לי כאב שניים:", + "סגולה אם צמא למים בתענית או שאין לו מים יכוון אל אלהי\"ם ביודי\"ן שבהסרת שרשו נשאר רוח ויסיר צמאו כי ורוח אלהים מרחפת על פני המים. האריז\"ל:*ובספר כנפי יונה כ' בשם האריז\"ל כי מילוי אלהי הוא כמנין רו\"ח ע\"כ ו\"ס נפלא ורוח אלהים מרחפת ר\"ל נעלם של אלקים כמנין רו\"ח ע\"ש: ", + "סגולה לבטל המחשבות כתב השל\"ה מצאתי כתב יד של האלהי ר\"מ קורדווירי ז\"ל וז\"ל למדני זקן אחד (הוא אליהו) שיאמר פסוק זה הרבה פעמים אש תמיד תוקד על המזבח לא תכבה ע\"כ*בספר עבודת ישראל (משפטים) נותן רמז לזה ע\"ד הפסוק וכי יזיד איש על רעהו להרגו בערמה וגו' וז\"ל וכי יזיד איש היצה\"ר על רעהו הוא היצ\"ט שהם יחדיו בלבו של אדם להרגו בערמה במחשבת ערמומית וכוזבת אז מעם מזבחי תקחנו למות. דהיינו הסגולה לומר הפסוק אש תמיד תוקד על המזבח כנ\"ל ויעבור רוח הטומא' מן הארץ:
ועי' מ\"א סי' צ\"ח וז\"ל בספר הגן כתב לבטל מחשב' רעה בשעת התפל' יאמר ג\"פ פי פי פי ואח\"כ ירוק ג\"פ ולא ירוק לגמרי אך בדרך נחת והלשון תהא בין שפתים בשעת הרקיקה ובודאי תלך המחשב' עכ\"ל. ואינו נ\"ל לעשות זה בתוך תפלה י\"ח דהוי הפסק ומי יודע אם רפואה בדוקה הוא ע\"ש:
ובספר דברים נחמדים להגאון הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל (אבות פ\"א) כתב וז\"ל פי הארץ. ופי הבאר. ופי האתון. שלשתן מסודרים בג' סדרי תורה כסדר. פי הארץ בפ' קרח. פי הבאר בחקת. פי האתון בבלק. ושמעתי מכבוד מחו' הק' מהרצ\"ה זצוק\"ל שמה שיש בקבלת הקדמונים להעביר מ\"ז מן התפל' לומר ג\"פ. פי. פי. פי. הוא על ג' פיות הנ\"ל. ואיני יודע כעת הטעם אבל ציינתי למזכרת ע\"ש:
ובספר נחלת יעקב (האזינו) כתב הסוד כי פי גימט' צ ג\"פ \"צדיק עולה רע שמעביר בזה מעצמו רעות. וזה פי' רבות רעות צדיק ומכולם יצילנו ה'.
ובספר תוצאות חיים כתב שמעתי להרחיק המחשבות זרות שיאמר כל ברכה וברכה בנשימה אחת מעמקי הלב. ובספר דבש לפי מערכת ה' כ' לכוון בשם קר\"ע שט\"ן. ובשם שושן סודות כ\"י דליבטל הרהורים יזכיר שם קר\"ע שט\"ן וינצל. ובספר דמ\"א(בראשית) כי לצייר לפניו דיוקן של אביו וזה מוליד בו כח קדושה וינצל בזה מיצה\"ר ומכל התאוות רעות:
ובספר שפתי צדיקים (תבא) כתב ששאל חסיד אחד לחבירו מה לעשות שא\"א לו להתפלל כלל מצד בעמדי להתפלל מיד וחטאתי נגדי תמיד ומטרידני מצד מרה השחורה שיש לי תיכף. והשיב לו חבירו החסיד עצה לזה להיות תמיד. בעל תמיד. לקיים תיכף שויתי ד' לנגדי תמיד. וגם ובאהבתה תשגה תמיד. ומיד ילך ממך המרה השחור'. וע\"ד אמרם ז\"ל תפלה כנגד תמידים תקנוה והבן. וז\"א הרב הצדיק הקדוש מוהר\"ר ישראל אברהם ז\"ל מ\"ש בתוכחה והי' אם לא תשמעו לי. כלומר שיהא לכם שמח' בחי' והי' בזה שלא תשמעו למצות ד' וגו' עכ\"ל. אמנם כשמתחרט מיד מוחלין לו. ע\"ש: ונראה בעיני ג\"כ זה הפסוק סעפים שנאתי ותורתך אהבתי ע\"ש. ובספר א\"ר הביא בשם קיצור של\"ה וז\"ל סגולה להעביר מחשבת חוץ שקודם תפלה יעביר ימינו ג\"פ על מצחו ויאמר בכל פעם לב טהור ברא לי אלהים ורוח נכון חדש בקרבי. וכן אם בא לו מחשבת חוץ בתוך התפלה ישתוק מעט ויעביר ימינו על מצחו ויהרהר פסוק הנ\"ל עכ\"ל.", + "[השמטה: השמטה ללקוטים דף מ\"א ומכולם יצילנו ה'. ובספר דרש משה (תהלים ס\"ו) פי' הפסוק אליו פי קראתי ע\"פ שמבואר במקובלים שאם האדם מחזיק הלשון בין השינים ואומר ג\"פ פי הולכים ממנו כל המחשבות רעות. וזה אליו פי קראתי ובזה ורומם תחת לשוני כי אני יכול לשבח את הקב\"ה וברוממות שלו והתפלה הוא בדחילו ורחימו. ]" + ], + [ + "לחש למי שנתחב לו עצם בגרונו
כתב בליקוטים שבסוף ספר מהרי\"ל. אמר לנו מהרי\"ל כל הרפואות והלחשים שבכל התלמוד אסור לנסות אותם. משום דאין אדם יכול לעמוד על עיקרם וכי לא יעלו בידם ילעגו וילגלגו על דברי חכמים. מלבד הא דאיתא במס' שבת דף ס\"ז ע\"א מי שנתחב לו עצם בגרונו מביא מאותו המין. ר\"ל מאותו מין עצם ויניח על קדקדו. ויאמר הכי. חד חד נחית בלע בלע נחית חד חד והלחש הזה בדוק ומנוסה הוא לכן אותו לבד התירו ולא שום א' יותר ע\"כ. לאדרא (פי' עצם של דג שישב לאדם בושט) לימא הכי. ננעצתא במחט ננעלתה כתריס שייא שייא. לחש הוא רד רד:", + "ובספר כרם שלמה סי' קע\"ט כתב בשם מנהגים שיאמר כן ג\"פ: ובס' מפעלות כתב ג\"כ ג\"פ ואחר לחש הנ\"ל יאמר יזר יזר בלע בלע יזר יזר.", + "סגולה להתעשר. לברך ברכת המזון בקול ובשמחה. ורמז לזה (ממשלי י') ברכת ה' היינו ברכת המזון אשר הוא מדאורייתא הוא תעשיר אך ולא יוסיף עצב עמה. מהרב הקדוש חיד\"א זצוק\"ל בפירושו על הזוהר פ' ויקהל הנקרא נצוצי אורות: ", + "סגולה על כמה וכמה דברים שצריכין לאדם כמו פרנסה וכדומה או על כמה הרפטקאות לומר כל תהלים מרישא לסיפא בלי שום הפסק אפי' שלא לומר יהי רצון בין ספר לספר רק אחר גמר כל תהלים*ובספר אגרא דפרקא אות שמ\"ח כתב ג\"כ קבלתי להמתיק הדינים והגבורות לגמור כל ס' תהלים נרמז בפסוק מי ימלל גבורות י\"י (ימלל מלשון מלילות מלשון מולל וזורק) ולפי\"ז הפירוש הוא מי שירצה לכתוש ולמולל הגבורות. ישמיע כל תהלתו. היינו כל ספר תהלים. וכן הוא בספר חסד לאברהם בסדה\"י להרשב\"א ז\"ל:
ובשם הרב הצדיק הקדוש מוהר\"ר מאיר מפרומישלאן זצוק\"ל פי' הפסוק (תהלים קי\"ט) אתה צויתה פקודיך לשמור מאד. עפ\"י מאחז\"ל תורה מגינה ומצלי. לז\"א אתה צויתה פקודיך לשמור מאד את האדם כי הוא מגינה:
ובספר ליקוטי מהר\"ן כתב כל הרפואות כלולין בשיר השירים. וע\"כ טוב לפעמים למי שיש לו חולה ח\"ו בתוך ביתו שיאמר שיר השירים כולו קודם אור היום: . בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל:" + ], + [ + "סגולה על הפרנסה
במדרש פנחס לומר בכל יום הי\"ג עיקרים וגם אגרת מהרמב\"ן אשר כתב לבנו כי באותו יום אשר יקרא האגרת הנ\"ל יענהו מן השמים בכל מה שישאל. האגרת הנ\"ל נדפסה בהרבה סדורים:", + "סגולה הרוצה לכבוש שונאו יזכיר (במו פיו) שבעה פעמים אמתלא\"ה בת עורבתא אימי' דהמן*ובסידור של\"ה כתב קבלה אמיתית מהרמב\"ן ז\"ל כל הפוגע באדם רע שיאמר נגד האויב ויביט בפניו ויאמר ז' פעמים בנשימה אחת אוריאל (ואח\"כ יאמר הצילני) ומיד יתהפך לב האויב לאוהב נאמן ויראה ממך. והוא בדוק ומנוסה. המלאך הלז שמו כשם אדם לכך מותר לומר אותו בפה ע\"ש: . אגרא דפרקא בשם הקדמונים:", + "סגולה בהזדמן ח\"ו אל האדם איזה הסתכלות בעבירה או הרהור עבירה והיצר בוער בקרבו ינדור לצדקה דבר מה וינצל ויחלוש כח היצר. שם בשם צדיקים:" + ], + [ + "סגולה להוליד בנים.
לבשל ערבה. כי ערבה גימטריא זרע. בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל זי\"ע ועכ\"י וסיפר מעשה מאחד שאמר לאשתו לבשל ערבה והי' להם בנים. ה\"א הנעשה מכסף מסוגל לפריה ורביה*בספר אוהב ישראל פי' הפסוק (ויצא) ואבנה גם אנכי ממנה. ע\"ד הכתוב הא לכם זרע. שמן הה\"א מתברכין ישראל ומתרבין בבנים ובזרע של קיימא. ובכל שמות אמהות הק' נמצא הה\"א היינו שר\"ה רבק\"ה לא\"ה רק ברחל לא נמצא אות ה' ע\"כ אמרה ליעקב בא נא אל שפחתי ואבנה גם אנכי ממנה. ר\"ל מה\"א שלה: . ליקוטי מהר\"ן:", + "סגולה להיות אהוב לכל. לומר בכל יום פשטא זרקא בניגון כולו כמו שכתוב בחומשים*טוב לומר קודם שיתפלל י' פעמים פ' ונח מצא חן בעיני ה'. ומועיל מאוד לחן והוא בדוק ומנוסה. שבט מוסר פ' ל\"ד:
בימי העומר כששליח צבור אומר ברכת כהנים יאמר היחיד למנצח בנגינות מזמור שיר עד אפסי ארץ ויצליח במעשיו. שם פ' ל\"א בשם ספר מנורת המאור: ליקוטי מהר\"ן:", + "סגולה אם תאמר בכל יום ז\"פ נר לרגלי דבריך ואור לנתיבתי תהי' זכרן. מגדל עז להגאון יעב\"ץ:", + "סגולה. לומר קודם שישן אפי' בלשון אשכנז אם יבא בלילה הזאת איזה חלום איני רוצה להתענות למחר לא בשביל זה ולא בשביל דבר אחר יהי' מה שיהי'. זו סגולה שלא יבא לו שום דבר רע ח\"ו בחלום. ואם יבא לו לא יתענה כדי שלא יתגר בו בעלי החלומות. קיצור של\"ה במס' שבת בדין ת\"ח בשם חכם א':", + "סגולה לישן מיד. יכוין בשם אתיא\"ל ויישן. א\"נ יעלה על מחשבתו אמונת תחה\"מ*ובשם ספר רפואה וחיים כתב סגולה לזה לחשוב בגלי הים ויישן תיכף. ולזה המנהג בעיר טוניס שאומרים זה לזה כשהולכים לישן הנותן בים דרך ומשיב לו חבירו ובמים עזה נתיבה: . עי' ספר ארחות חיים סי' רל\"ט אות ד' בשם כ\"י ובשם ספר המדות למהר\"ן:", + "סגולה לאשה שמשכלת בניה. שתרחץ את הכלה קודם החופה. הנהגות ישרות מס' ליקוטי מהר\"ן:", + "סגולה להריון שתשא אצלה עץ קטן מגג שעל קבר הצדיק. או מגניט וליתן צדקה. דגים קטנים מפרין ומרבין ומברין. שם:", + "אכילת בשר בהמה דקה ושתיית שמן זית הוא סגולה להריון. אשה שאינה יכולה להתעבר תביט על הסכין של מילה אחר המילה. שם:" + ], + [ + "סגולה למקשה לילד
לומר לה זה הפסוק וירדו כל עבדיך אלה אלי והשתחוו לי לאמר צא אתה וכל העם אשר ברגליך ואחרי כן אצא. בדוק ומנוסה. ויכתוב משה פ' בא בשם בחיי.*וכתב שם שהוא עפ\"י מה דאיתא במדרש ש\"ט לקחת לו גוי מקרב גוי מלמד שהיו ישראל נבלעים בתוך מעים של מצרים כמד\"א והקרב והכרעים. והוציא קב\"ה אותם כעובר הנשמט מתוך רחם של אשה. ולפי שהי' ישראל נבלעים בתוך רחם שלהם. היינו רחם של סטרא אחרא. הי' משה אומר לפרעה שיאמר זה כדי שיצאו מתוך רחם שלהם כאשה המקשה לילד ע\"כ:
ובספר בני יששכר (חודש תשרי) כ' בשם המקובלים כל יולדת שבעולם הווין לה ע' חבלים בחודש התשיעי והנה היולדת כשאיני יולדת למקוטעין רק ממלאת ימי הריוכה. הנה כל החבלים אשר יש לה בחודש התשיעי הנה באים לה לאט לאט. ואינם מתישים אותה כ\"כ. משא\"כ כשקרבת זמן לידתה יום או יומים בחודש התשיעי הנה באים לה כל החבלים תכופים יחד זא\"ז יגדל כאבה וצערה עד מאד: ", + "עוד להנ\"ל. לומר מזמור לתודה. ליקוטי מהר\"ן: ", + "סגולה גדולה לאדם שהוא בצער הן יחיד או רבים וכן ליולדת המקשה לילד יאמר מזמור כ' יענך ה' ביום צרה. י\"ב פעמים ויכוין לשם יב\"ק ד\"פ ואח\"כ יאמר תמני' אפי כל הפסוקים באותיות משמה כגון שמה רחל יאמר פסוקים המתחילין ברי\"ש ובחי\"ת ובלמ\"ד. ואח\"כ כל הפסוקים המתחילין באותיות משם קר\"ע שט\"ן ואח\"כ יהי ר\"מ תמצא בש\"צ ובקיצור של\"ה בסופו:", + "סגולה לאשה שהיא מקשה לילד שתתן לה לשתות מים משבעה בארות. גם תלחוש לה באזנה אותיות פא ואו עין הא. אשה שאוכלת צנון בעיבורה תלד בקישוי. שם:", + "סגולה למפלת שתמכור עיבורה. שם:", + "להרבות חלב של אשה כתוב על צד ימין אימי\"ה תימ\"ה ולצד שמאל כתוב אלו שמא\"ל אמא\"ל ויונק הנער. בחון. מדרש תלפיות אות ה' מכ\"י:", + "ובספר הברית ח\"א מאמר י\"ז כתב מעשה רב במדינת ענגילאנד. באשה אחת שילדה. ולא הי' הולד רוצה לינק כמה ימים. עד שנלאו הרופאים למצוא תרופה. ובא רופא מומחה לרבים ושאל את האם אם לא הי' דבר שהתאוה בעת הריונה ולא השיגה. ותען ותאמר אמת הדבר. כן הי'. ומאכל לפתן הי'. ותיכף צוה הרופא לבשל לפתן. ולקח ממנו מעט באצבעו. ונתן על שפתי הילד ומצץ ולקק הילד אצבעו ותיכף אחרי כן התחיל לינק כדרך כל התנוקות:", + "סגולה לנשים שלא יתקשו בלידתן הוא שיאכלו בכל מוש\"ק איזה דבר לשם מצות סעודת מלוה מלכה. ואף גם יאמרו בפה מלא לשם מצות סעודת מלוה מלכה. ועי\"ז יולדו בנקל בעזהשי\"ת. בשם הרב הצדיק הקדוש רבי אלימלך זצוק\"ל:", + "מסוגל יותר לבנים שיתקיימו אצלו. להיות רחוק מהם. היינו לבלי להיות דבוק בהם הרבה ולהשתעשע בכל פעם. רק לבלי להסתכל עליהם. רק מה שצריכים לחנכם בעבודת השי\"ת כשמתחילין להתגדל. אבל לא להשתעשע בהם הרבה. ליקוטי עצות:", + "סגולה כשנכנס לבית חדש לגור יכניס לשם חרב או סכין או שאר כלי זיין וסימן לדבר ב\"ח\"ב\"מה יבנה בית כלי חמס מכרותיהם חרבותיהם מגורותיהם.*הרוצה ליסע ממקום למקום או מבית לבית אלו ימים בחודש הם טובים. ב' בחודש. או ד'. או ט'. או. ט\"ו. ט\"ז. כ\"א. כ\"ז. כ\"ט בחודש. אבל יום א'. וג' כ\"ה בחודש אינן טובים ושומר נפשו ירחק מהם. עי' שבט מוסר פ' ל\"א. ובס' זכירה כי דסי' אג\"ה אינן טובי\"ם:
ובספר תו יהושע כתב וז\"ל יזהר כשיצא מהבית אשר דר שם לדור באחרת ועתה רוצה לחזור ולדור בבית הראשון שיצא משם. אזי לא ישוב לדור בה עוד הפעם עד שיעבור שבע שנים ואם הניח איזה דבר בבית הראשון יש להקל. ויש מקילין אף שלא הניח שום דבר בבית הראשון רק אם הי' בדעתו בעת שיצא שישוב באיזה זמן מה בחזרה לבית זה אזי אין קפידא כ\"כ. ואם לבו נקפו אזי העצה שיעכב שלא לשוב לדור מספר שבע' ימים או שבע' שבועות ויתפלל להשי\"ת שיהי' מספר הימים שעכב תמורה על השבע שנים או שיניח בהבית הראשון תרנגול זכר ונקבה ויהי' שם שבעה ימים ואז ישוב לדור שם בלא שום מיחוש כלל כמבואר כ\"ז בשו\"ת אמרי אש ובשו\"ת חת\"ס וכן פסק הגאון מהרי\"ש נ\"ז אב\"ד דק\"ק לבוב ז\"ל עכ\"ל: הנהגות ישרות מס' ליקוטי מהר\"ן. ", + "לכנות את החולאת על שם מין אחר. למשל שיאמר שאין החולאת כמו שחושבין רק שהוא ע\"י תולעים. בשם הרב הצדיק הקדוש מהר\"א מסטרעטין זצוק\"ל. וזה נרמז בפסוק הנני גורש מפניך וכו' והכחדתיו היינו דיש סגולה לבעל החולאים רעים הבאים ע\"י הקליפות ושרים של הז\"א לכחד את החולאת ולכנותו בשם אחר:", + "סגולה באם יש לאדם ח\"ו חולה בתוך ביתו יקבל ע\"ע אשר בעת ישוב החולה לאיתנו הראשון אזי יעשה ביום ג' הראשון מימי השבוע לנשמת הושע בן בארי סעודה עבור ת\"ח ויראי ה' ויותר טוב שיקבל החולה בעצמו הקבלה הנ\"ל. קודם הקבלה יאמר המקבל השני פסוקים מישעי' קאפיטל ח'. וכי יאמרו אליכם דרשו אל האובת ואל הידעונים המצפצפים והמהגים הלא עם אלהיו ידרוש בעד החיים אל המתי'. לתורה ולתעודה אם לא יאמרו כדבר הזה אשר אין לו שחר ע\"כ.*והנה עוד קודם הי' הרב הצדיק הקדוש מוהר\"ר מנחם זיסיא מהאניפאלי זצוק\"ל זי\"ע ועכ\"י אומר תמיד בעת אשר חלה ונפל למשכב הפסוק סעדני ואושעה. והי' מפרש סעדני היינו עשו עלי כלומר בשבילי סעודה לת\"ח ויראי ה' למען ואושעה מחליי: בשם הרב הצדיק הקדוש מוהר\"ר יעקב יצחק מלובלין זצוק\"ל:", + "סגולה לחולה להסתכל על הציצית. שם:", + "לידע הגנב. קח קלף העשוי לספר תורה או לתפילין וכתוב עליו עוף עוף עוף ותלה הקלף בצואר תרנגול לבן מיד יעלה על ראש הגנב או ישוך.*ובספר תולדות אדם כתב. קח חתיכות קטנות של קלף כשר וכתוב על כל אחד ואחד מהחשודים וקח כלי חרס מלא מים ותן הכתובים בתוכה ואמור עליו מזמור י\"ט בתהלים ג\"פ. ואותו השם של הגנב יורד למטה. בדוק ומנוסה בעז\"ה: מדרש תלפיות אות ג'.", + "סגולה למי שנטבע במים ב\"מ ולא נודע איה מקומו. אם יזרקו קערה מעץ על פני המים ויניחוה צפה מאליה עד המקום שתנוח מעצמה אז במקום ההוא שמה יהא הנטבע. יוסף אומץ דף ר\"ה. וכתב שם שמעתי שע\"י סגולה זו מצאו בנהר איש אחד שהי' שמו מאיר חתנו של טעבלין דוד הסמוך לפידקאפ'. ואם אמת הדבר הוא סגולה וענין נפלא להתיר אשת הנטבע בנהר שלא תצטרך לשבת עגונה עכ\"ל:" + ], + [ + "מים קרים על נפש עיפה
מי שצמא ועיף לא ישתה חמין וקרים עד שירחץ מעט במים קרים על דפקיו שבשתי ידיו ואז לא יזיק אותו השתי'. בוצינא דנהורא וכן הוא בספר דברי' נחמדי' להגאון הקדוש מדינוב זללה\"ה:", + "לכל כויה. בין באש בין ברותחי'. תיכף ומיד יאמר בכונה גדולה יברכך ה' וישמרך ג' פעמי'. יאר ה' פניו אליך ויחונך ג\"פ. ישא ה' פניו אליך וישם לך שלום ג\"פ. בדוק ומנוסה. עבודת הקודש כף אחת:", + "סגולה המצילות את האדם מלבוא לידי חטא. יצייר לפניו מיד בהתעוררו משנתו לקום אותיות שמו ואותיות נשמה בשילוב כמו מי שנקרא יעקב יצייר לפניו ינעש\"קמבה וכיוצא בזה בשאר שמות. ונמצא שהוא הקדים עצמו ואחז בנשמתו*ובקיצור של\"ה כתב כן בשם כ\"י על שם ספר רכב אליהו שתיכף אחר שאמר מודה אני לפניך ישלב אותיות נשמה עם שמו כדי שיגבר על השטן. כי שטן במספר קטן י\"ז וכן נשמה במספר קטן י\"ז וכל הקודם זכה כנ\"ל. ואם שמו הוא ה' אותיות או יותר כגון אברהם יצרף בפעם רביעי ב' אותיות ה' מ' ואח\"כ אות ה' של נשמה: אור צדיקים:", + "סגולה. שלא ינזק כל אותו היום. יעמוד עם רגל ימין מחוץ למפתן הבית. וברגל שמאל מבפנים ויאמר בשם אלהי ישראל ובשם אגל\"א. קיצור של\"ה:", + "קרע שטן. הוא טוב למי שדעתו מטורפת עליו או מפני רוח רע או מפני שטן ומזיק. כותבין שם זה ותולין בצוארו ויתרפא. ס' רזיאל המלאך.", + "טובה טיפת צונן שחרית. לתת בעיניו. ורחיצת ידים ורגלי' בחמין ערבית. נמי מאירה העינים. מכל קילורין (אויגין זאלבע) שבעולם. שבת דף ק\"ח ע\"ב:", + "אתרוג מסיר כל הכתמים בהתגרר בשר האתרוג בהם והבגדי' אשר נכתמו אם יתגוררו בו ישוב בצבעם האחד. והעסיס הנעשה ממנה מחזיק הבטן ומסיר הצמא. ראיתי באיזה ספר:", + "אם ישים בארגז מים. העכברים לא יקלקלו הבגדי'. כי כל מה שמקלקלין הוא מפאת צמאון. עי' ש\"ך ח\"מ סי' רצ\"א ס\"ק י\"ט בשם מהרש\"ל:", + "סגולה למי שמתים בניו ח\"ו. יקרא לבנו אשר יולד לו בן ציון ויחיה. שם הגדולי' להגאון הקדוש מוהר\"ר חיד\"א זצוק\"ל מערכת ב' בק\"א סק\"א בשם קדוש א' כ\"י משם ירושלמי:", + "שם יל\"י. הוא מסוגל להעלאת ניצוצין מתוך הקליפות ומיד הם מתבטלים. ויוצא מפסוק י\"י \"ילחם \"לכם. ומפסוק י\"י \"לאורך \"ימים. והוא מסוגל לרפאות החולה בסוד שארז\"ל \"יהב \"ליה \"ידא. ר\"ת זה השם ואוקמיה. עיין בזוהר בשלח ובליקוטי הש\"ס להאר\"י ז\"ל. והוא שם השני מע\"ב שמות*ובספר מדרש תלפיות אות א' כתב על מה שאמרו בגמ' שאמר לחבירו הב לי ידך כי הוא שם היוצא מפסוק ויסע כדאיתא בזוהר פ' וישלח והשם שם כסדר זה יל\"ה אך החכם הפך אותיות השם וכשמזכירים השם בהיפוך אותיות פועל מיד כנודע שהנה ראה לחולה שגברו עליו יסוד המים ויסוד העפר וכשגוברים אלו היסודות על יסוד האש מיד מת לפי שהחום טבעי הוא חיות הגוף כנודע לכן הפך השם כזה הל\"י להגביר יסוד האש על יסוד המים והעפר לפי שאות ה' היא אות מיסוד האש ואות ל' מיסוד המים ואות י' מיסוד העפר לכן הפך אותיות השם כזה הל\"י לשים אות ה' שהיא מיסוד האש על אות ל\"י שהם מיסוד מים ועפר כדי להמשיך עליו החום טבעי ולזה אמר לי' \"הב \"לי \"ידך לכוין בשם זה: . עיין אגרא דפרקא אות קע\"ד. ועי' קונ\"א לט\"ה בהשמטה לסעיף ר\"א בד\"ה ראיתי:" + ], + [ + "סגולה למגפה ב\"מ
יאכל בכל בקר מיום שנשמע שהתחיל המגפה עד שלא ישמע עוד תאנה. דהיינו גרוגרת אחד עם אגוז אחד וגרגיר מלח. או עם עלין של רוד\"א כלם מעורבים זה עם זה. ובזה לא יגיע בו שום נזק בעזר העוזר האמתי יתברך שמו. בדוק ומנוסה.*בס' המאור הגדול כ' שמעתי וראיתי דאם יש ח\"ו מגפה בעולם הוא סכנה לזכור שם המגפה אפי' אחר המגפה: מדרש תלפיות אות כ':", + "מטר היורד מפסח עד עצרת טוב לראש. ומשבועות ואילך דוקא אם צריכין לו אז טוב לראש. גאולת ישראל בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל זי\"ע:", + "סגולה לדם היוצא. כתוב (בדמו) במצח האיש בירוניקי\"ש. ולאשה בירוניקיש\"ה ויעצור. בדוק ומנוסה*ובספר פרקי משה להרמב\"ם ז\"ל מאמר ט' כתב כשתהי' ההרקה מאחד מהנחירים. אז תניח קרן המציצה על הכבד והטחול כפי האבר אשר יזול ממנו הדם ותפסק הרעיפה. וכשיהי' ההזלה מב' הנחירים רבה ושופעת אז תניח קרן המציצה על ב' המקומות יחד:
ובספר לחם הפנים כתב בשם הרופאים לעצור הדם לאדם. ליקח סמרטוטים ולשרותם במים קרים מאוד ולכרוך סביב גיד האמה ונעצר הדם בדוק ומנוסה. כי כל הגידין נקבצים. לשם ע\"כ: . מדרש תלפיות אות ד' בשם כ\"י:", + "עינים. החושש בהם בכור מאב מרפאו ברוקו ולא בכור מאם. ב\"ב דף קכ\"ו." + ], + [ + "בעד חולי נופל ר\"ל
צו מאכין בכל שבוע קאנע אויס רימיאניק עם מעט מי רגלים. צו נעהמין איין מסקט-קאהל אין דארך ציהען איין חוט משי אדום (איין רויטען זיידינע פאדים) אין צו הענגען איהם על הצוואר. גם צו רייכערין בכל יום מיט עשב שקורין (איזעפיק) ובלשון הקודש נקרא איזוב. גם צו לייגען אין וויגעל אריין צי קאפינס ט' חתיכות ברזל. ניט צי געבין קיין גבינה וחלב ודגים גם ניט צי זיין בשעת אפיית הלחם*ועי' פתחי תשוב' סי' שע\"ב סק\"ח שכתב בשם תשו' חת\"ס סי' של\"ט ע\"ד כהן שיש לו חולי נכפה ר\"ל מסוכן מאד ולפעמים נופל באחת הפחתים ונמצא בספר שיתן ידו ליד של מת ויאמר לחש קח ממני החולי שאינו מזיק לך ולי אתה מטיב וכבר ניסה אחד רפואה זו ונתרפא. אם מותר הכהן לסמוך לטמא עצמי במגע של מת. והעלה אף שנרא' שאין הרפוא' בדוקה יש להתיר לעשות פעולה הנ\"ל אם יארע יום שמת עליו מת ישראל בשכונתו באופן שנטמא באותו יום ושוב יש לסמוך ארש\"י ור\"ת כו' ע\"ש: . ספר קישוטי כלה מהרב הצדיק הקדוש מוהר\"ר נטע משינאווי אשר העיד עליו הרב הצדיק הקדוש ר\"ר שמעלקא אב\"ד נ\"ש שהוא אחד מל\"ו צדיקים:", + "הלב מדג. יועיל להקטיר על גחלת של אש לאדם שיש בו רוח רע או רוח שדים ועי\"ז ינוסו ממנו. ס' זכירה בשם ס' טובי בן טוביאל:", + "סגולה לשווינדיל יקח עניס ויניח על גחלים ותעשן ראשו עליו. גם ישים עניס בכל מאכל וילעוס עניס. שם.", + "סגולה ליטול מהיד ווארציל. יקח מרה מבהמה וימשח על מטלית ויניח על היד ונופלין מעצמן. שם:", + "ליבלת. והיא בשר העודף ע\"ג העור. ויותר בידים וברגלי' והם משני מינין או רכה או קשה. יטיחום ברפואות המיבשות. כגון בשמן נרד ואח\"כ יפזר עליהם אפר מצפרני פרסות הבהמה שחוק. או ימשחנה בכבד של תרנגולת ואח\"כ יטמין הכבד באשפה וכשיכלה הכבד תכלה היבלת. או ימשחנה בדם היונה חם מיד כשישחטנה. שבילי אמונה:", + "סגולה לילד כשיגיע זמן גדלת שיניו. ימרחו בשר השיניים בחמאה או שומן מן התרנגולת. או תתלה בצוארו שן סוס או שן כלב*ובספר פרקי משה להרמב\"ם ז\"ל מאמר כ\"ב כתב מוח הכבשה אם ימשח בו חניכי הנערים יקל צמיחת השנים בלא כאב: . שם:", + "התופר בידיו כשהוא מלובש קשה לשכחה ולשם רע וסגלתו יטול קוסי' בפיו בשעת תפירה (או חוט) ויאמר ה' ישמרני מכל רע. ס' זכירה בשם מ\"כ:", + "דבורים אם תבשלם ואיזה אבר שתרחיץ במי' ההם מתעב' האבר ובלי כאב כלל וכדי שיחזור האבר כמקודם ישים עליו צרי אלטריא\"קה בלע\"ז. שבתי מוסר פ' י\"א:", + "אם תתלה עליך שן מכלב לא תדבר בשינה. ס' זכירה:" + ], + [ + "מי שיש לו קדחת וחמימות בראשו.
הולכים אל הנהר שלשה לילות ולוקחי' כוס קטן ולוקח מים ושופכי' על ראש החולה ואותם שלשה לילות מתמעט החולי. עי' ילקוט ראובני פ' ויחי:" + ], + [ + "וכן מי שאחזו לו קדחת.
יכתוב לו על התפוח. אוכנותינוס וכנותינוס כנותינוס נותינוס ותינוס תינוס ינוס נוס וס. ואכלו מיד יתרפא.*בספר שבילי אמונה כ' סגולה לקדחת. בקצה כנפי התרנגול יש שני עצמות שנראין בנקבים אם תתלה הימיני על בעל קדחת תמידת ירפא. ואם תתלה השמאלי על בעל קדחת רביעית ירפא זכר לזכר. נקבה לנקבה: שם בשם ספר הרוקח:", + "עוד להנ\"ל. יקח ג' שקדים על אבן אחת כתוב אגן ועל הב' נגן ויאכל הראשונה ביום א' והשניה ביום ב' והג' ביום ג'. תולדות אדם:", + "סגולה לקדחת מהרב הצדיק הקדוש מוהר\"ר צבי אלימלך מדינוב זצוק\"ל זכות יעמוד לנו. העתק מגוף כת\"י קדשו לכתוב על נייר. וז\"ל:", + "בעזה\"י. אמרינן בירושלמי טעמא דרבי שמעון מן הדא קרייא וסוכה תהי' לצל יומם מחורב למחסה ולמסתור מזרם וממטר וסוכה תהי' לצל יומם מחורב הרי אחת למחסה ולמסתור מזרם וממטר הרי שתים וחכמי' אומרי' מזרם וממטר אחת רפואה לקדחת האשה פ' הנולדה מן האשה פ'. רבי יוחנן ור' שמעון בן לקיש. ר' יוחנן אמר אין עננים אלא מלמעלה שנאמר וארו עם ענני שמיא. ר' שמעון בן לקיש אמר אין עננים אלא מלמטה שנאמר מעלה נשיאי' מקצה הארץ. על דעתיה דר' יוחנן לאחד שכיבד את חבירו חבית של יין וקנקנה ר' שמעון אומר לאחד שאמר לחבירו הלויני סאה של חיטין אמר ליה שלח קופתך שלח רפואה שלימה להאשה פ' בת פ'. אין עוד מלבדו על דעת רבי חנינא ע\"כ. נמצא בס' קישוטי כלה מעבר להשער:", + "סגולה לפרנסה על כל השנה שיקנה לו כל אחד בערב ר\"ה סכין חדש וישחיזנו. סגולות ישראל בשם הרב הצדיק הקדוש מהרי\"א זצוק\"ל מזידיטשוב:", + "סגולה לאשה שהלך בעלה למדינת הים ולא נודע איה. שתקרא הכתובה שלם בכל יום מלה במלה לפחות ל' יום רצופי'. ואם לא תוכל לקרות בעצמה אזי יקרא לה אחד בפניה מלה במלה והיא תשמע. והיא סגולה בדוקה. שם בשם צדיקי':", + "סגולה להבער הגרון. שנקרא דיסטיריטיס. להתמיד האכילה פת סולת בחלב חמה. ס' בארות המים בשם הרב הצדיק הקדוש מוהר\"ר מנחם מענדיל מרימנוב זצוק\"ל:", + "סגולה לתולעים. ילחש לאוזן החולה ט' פעמי' אם לזכר לאוזן הימנית. ואם לנקבה לאוזן השמאלית: אַ אָ פי ווערמי ווערמי, או ילחוש כך אַ אַ פיראָ ווערמי קראשקי. שם בשם הנ\"ל:", + "שומן אווז אם נמס בשמן וורדים מועיל מהמורסות הקשות. פרקי משה להרמב\"ם ז\"ל מאמר כ\"ב:", + "שרש פיאוגיא\"ה אם תקשר בדבר ויתלה על צואר הנער הנכפה יבריאהו. וכבר נסו זה ובחנוהו. שם:", + "זבל העזים עם קמח שעורי' מולש בחומץ מתיך המורסות הקשות ומורסות הצואר וקושי הטחול. ולא תרפא בזה הנערי' הרכים והנשי' והסריסי'. שם קליפת דאתרוג מחזקת הלב. שם:", + "מוח הכבשה אם ימשח בו חניכי הנערי' יקל צמיחת השנים בלא כאב. שם:", + "מוח הגמל כשינוגב וישתה בחומץ מועיל מהנכפה. שם:" + ], + [ + "סגולה לרפואות הטחול
קח טחול של בקר ותחתוך הטחול לארכו רק בשני קצותיו יהי' מחובר ויכניס החולה ראשו תוך החתך מראשו ועד רגלו ג\"פ ואח\"כ תתלה את הטחול בעשן וכשיתייבש יתרפא הטחול של אדם. תולדות אדם בשם כתבי מוהריב\"ש:", + "עוד שם בשם הנ\"ל למשוח מוח ארנבת מזכר לזכר כו' על חתיכת בגד ולהניח על הטחול דהיינו כמקום הכאב שיהי' שם שש שעות ולא יותר פן יאכל הטחול:", + "לארס של דבורים וזבובי'. יכתוש הדבורה וזבוב זו או אחרת בעודו חי ויניח על הנשיכה. או צואת שור עם חומץ.*ובתחלה יסיר העוקץ של הדבורה. דהיינו לגרר עם אפר כירה או שמן עד שיסיר העוקץ התחוב בבשר. שם:
ובספר שבט מוסר פ' י\"א כתב צואת האוזן אם תשים על נשיכת הדבורה יתרפא. וכן זבוב לצרעה שממית לעקרב. מפעלות:", + "במקום שיש נמלים יניח אגודת אזוב במקום שהם או יזרוק גפרית ויברחו כולם. שבט מוסר פ' י\"א." + ], + [ + "להתיר אדם מבית האסורין.
יאמר אלו השמות י\"ב פעמים נדון נדרון נססו בשקצו אגלא יהי רצון שתוציא את פלוני בן פלונית מבית האסורין. מדרש תלפיות אות ה' בשם כ\"י:", + "סגולה להצלחה. לומר שבעה פעמים בכל יום שם אוריאל סמוך למטתו שחרית בנשימה אחת מובטח לו להצליח כל אותו היום. שם:", + "פרשיות המועדים הכתובי' בפ' פנחס מסוגלים בקריאתם לבטל דינים. ומסוגלי' לזכות בדיני עכו\"ם*בספר מועד לכל חי סי' ה' אות ח' כתב וז\"ל ידוע דסגולות קרבנות של חג הסוכות שהם ע' פרים כנגד ע' שרים דמתמעטים והולכים וכל איש ישראל שיש לו איזה תביעה או עלילה וצרה ומצוקה הנה קריאת הקרבנות הללו הם מסוגלים להנצל מהם כמ\"ש בס' המדות ע\"ש. וכבר אירע מעשה בא' שנתפס בבית האסורים אודות תביעה אחת ואמרתי לו שילמד בכל יום בהיותו בבית הסוהר שהי' המקום מכובד ונקי פ' הקרבנות הללו. וזה הי' בחודש אלול ומאת ה' היתה זאת דיצא מבית האסורים ביום הו\"ר כי היא היום אשר נשלמים הקרבנות של ע' שרים עכ\"ל. . ליקוטי מהר\"ן.", + "[השמטה: (שם דף מ\"ה ע\"ב) כנגד ע' שרים. בספר דודאים בשדה (שלח) כתב שיש שבעים אומות וממונים עליהם שבעים שרים. אבל ארץ ישראל אין להם שום שר רק הבורא ב\"ה הוא שר ומנהיג שלהם. וכן ארץ ישראל כתיב ארץ אשר ה' אלקיך דורש אותה תמיד:", + "ובספר אספקלריא המאירה (שמות) כ' דבתקונים ובזוהר חדש מבואר שיש ע\"ב אומות. ומה שאנו חושבין רק ע' אומות. חוץ מעשו וישמעאל. ובכללם הם רק ע\"א אומות כי שר של מצרים ושר של ישמעאל שר אחד להם ששמו רהב. והנה ע\"א אומות הם בסוד וזרעו יהי' מלא הגוים. מל\"א בגימ' ע\"א:", + "ובהגהות מהרצ\"א להגאון הקדוש מוה\"ר צבי אלימלך מדינוב זצוק\"ל כתב על הזוהר פ' תרומה דף קס\"ג ע\"ב כד חמא יעקב לס\"ם כו' חמא לי' בההוא דיוקא דעשו. דכל שר של איזה מלך יש לו בדומה צורה כמו זה האיש הנרא' לנו:", + "ובספר מגלה עמוקות (לך) כתב דיש בכל דור ע\"ב צדיקים המגינים על דורם שלא ישלטו בהם הע\"ב שרי אוה\"ע. ל\"ו צדיקים יש בארץ ישראל. ול\"ו בח\"ל.", + "כתב בספר מגדל דוד בליקוטים בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל אותם אנשים שיושבים אצל הגרעניץ הם בני בליעל ביותר מאותן שישבו בשאר מקומות. כי כל אומה יש לה יצה\"ר אחר. ואותן שיושבין אצל הגבול שופעין מב' השרים של ב' צדדי הגבול:", + "ובשם הרב הצדיק הקדוש מהרי\"א מס\"ג זצוק\"ל ששאלו אותו הבע\"ב למה הוא מתערב בענין הפראפינאציע והבעש\"ט הק' היה מתבודד ביער ודבר אין לו עם אדם. והשיב בחכמתו דאז הי' הגזלנים שכוחים רק ביער ועכשיו בקרבינו הם יושבים: ]" + ], + [ + "סגולה לירקון שקורין געהל זאכט.
יקח יונה זכר לזכר ונקיבה לנקיבה ויושיבנה על טבירו וישאב היונה כל הירקות עד גמירה והיונה תמות. בדוק. ספר סגולות ישראל:" + ], + [ + "רפואות וסגולות מהרב הצדיק הקדוש מסטרעטין זצוק\"ל זי\"ע ועכ\"י.
לכאב הראש שהוא רגיל אמר הרב לשתות סערוויטקי אחר שנתבשל גבינה שניי'.*ושמעתי מאדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל רפואה לכאב הראש שיעשה לו מרחץ רק עבור הרגלים במים חמים עם מלח ואפר (אזוי וויא מען מאכט אלויג) ואיזה לילות קודם שילך לישן יחזיק בהם הרגלים לערך חצי שעה והמים יגיעו עד אחר בשר העב מהרגלים ע\"כ:
עוד להנ\"ל ירחץ ראשו במיץ החזרת (חריין טראפין) וימשח בזה את המוח. ובפרט במקום שיכאב לו:
לחולי הראש או נזילה. תקח אבן של שש ותחממהו היטב על האש ותשפוך עליו חומץ טוב. ויקבל הקיטור בחוטמו וינענע ראשו מכל צד:
עוד להנ\"ל יקח באפטייק פעפער מינץ עהל. ויאמר שיתנו לו את הנ\"ל מאותו שיתנו לתוך היי\"ש. ויקח ממנו איזהו טראפין על ידו וימשח במקום שכואב לו:
עוד להנ\"ל. קח שיבולת שועל (הנקרא האבער) ובשל בחומץ חזק ויניח על ראש החולה הכל ביחד עד שיזיע:
עוד להנ\"ל. יקח שורש מן טויזינט גולדן קרויט ויבשל ביין. והיין ישתה והשורש יניח על ראשו ויועיל. או יקח במוראנצין זאפט וישים אותו בחוטם. תולדות אדם:
לפעמים יורדת מהראש לתוך עצם הספוגי שבחוטם איזו ליחה גסה ודבוקה וגורמת אוטם הנחירים ורוע הנשימה. יקח ב' או ג' עלים מהעשב מינטה ויעשה מהם פתילה לנחירים. מעשה טוביה:
שנופ\"ן. טוב לעשן בנעגליך והעשן יעלה לתוך נחירי החוטם. תולדות אדם. ואם לא רגיל אלא באקראי כובד הראש ירחץ מצחו במים קרים מאוזן לאוזן ולא ינגב במטפחת. ואם ימשח ביין שרף טוב יותר. והחום הולך ממנו:", + "רפואת הרב ליזד באזווי-צוויט ולטבל בו טוך לבן ויעטוף מקום הנפוח ויועיל בעזהשי\"ת:", + "ואם ח\"ו כל הגוף נפוח או לרגלים נפוחות יעשה אבאהד מן חמר ומלח. דהיינו לרגלים יקח ב' קבים חמר וחצי רבע (א האלב קוואטיריל) מלח עם מים לא חם ולא קר רק פושרין ויעשה שלש בעדער ולישב בבאהד עשרה מוניטין. ואם ח\"ו לכל הגוף צריך יותר חמר ויותר מלח לפי הולך הנפיחות:*עוד רפואה למי שיש לו נפיחות ביד או ברגל שיקח באפטייק בעד עשרה העללער מארשקי זאלב וימשח היטב שני פעמים ביום במקום שכואב לו. עוד להנ\"ל שיקח באראווע וואסער ויטבול בו מטפחת וינגב אותו רק מעט ויעטוף בזה מקום הנפוח בכל ב' או ג' שעות. ובלילה יוכל להניח יותר:
עוד להנ\"ל שיקח באפטייק גילאדישעס וואסער ויעשה בזה כנ\"ל:
לעשות באראווע וואסער
בתוך א' ליטער מים ליתן עשרה כפות חומץ ולערב אותה היטב: ", + "או לעשות בלי מים ליקח מייערין ולגרור ולבשל בחמאה ביחד ולסוך כל הגוף והראש והרגלים ויכסה א\"ע כדי לזיע אחר הסיכה ותלך הנפוחות בראות עינים בעז\"ה.", + "רפואות אזנים אם הם אטומים שנתיבש הליחות בהם. יקח שום עב ויתקן כ\"כ כדי לתחוב באוזן ויטבל בשמן זית ויתחוב באוזן וירפא: ", + "רפואה בדוקה למכה שקורין פיסטיל. צואת אדם. רק שלא יהא ריח רע יש ליקח מילד שלא אכל שום מאכל שעדיין יונק חלב אמו וימשח על חרט ויתן על הפיסטיל ויועיל:" + ], + [ + "לחולה שגעון ח\"ו:
שבא מחמת שלא יוכל לישן ונתערבו הדמים.*בספר זרע קודש להגאון הקדוש מראפטשיץ זצוק\"ל (תשא) כתב מי שיש בו חולה מתערובות הדמים בפסולת. יעשו לו רפואות להכחיש הגוף ולמעט כל דמים שלו כדי להפליט ממנו הדמים הרעים ולא ישאר זולתי דם התמצית הנקי מאוד שא\"א בשום אופן להתקלקל כל זמן שהנשמה באפו מחמת שהוא מקור חיותו ואחר שנשאר הגוף נקי מכל דמים הרעים אזי מתפשטת החיות מדם התמצית לכל הגוף ויעשה ברי כאולם:
ובשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל רפואה לאיש שצועק בלילה בשנתו מאד דהיינו שהקיץ משנתו ויושב וצועק לערך שעה או יותר ואח\"כ חוזר לשנתו. רפואתו להקיז לו דם מן היד שקורין גיד של לב לערך ב' שעות דם. כי איתא בזוהר דכד אתי לילא תרעין כו' וכמה תליין פי' מתפשטין בכל אברים כו' בההוא זמנא כו' סתימי בלבא ע\"כ. כי הדעת הוא השומר את האדם ובלילה בעת השינה מסתלק הדעת מן האדם ואין לו שמירה לכן מתכנס כל הדם בלב להתחבא שם. והאיש אשר לו ריבוי דמים לא יכול הדם להתכנס בלב וע\"כ מפחד וריבוי הדם יקיץ איתו משנתו בכדי שיחזור הדעת אליו ויהי' לו שמיר'. נופת צופים: למשוח בשמונה מיני שמן. דהיינו שמן זית. שמן פשתן. שמן סמנאה. שמן חלב בהמה. שמן חזיר. שמן אווז. שמן תרנגולת. וגם חמאה. לבשל ביחד ויזמין תיכף לעשות וואני מפאהרי לכסות בסדין אחר המשיחה מראש עד רגל ויניח לישן כדי לזיע ויבואו הדמים למקום ויתרפא בעז\"ה:", + "ימשח עם יי\"ש חלש על עינים ולא באקוויט. ואם ח\"ו החום יותר יגרור פעטרישקי ויניח על עיניו בעת שהולך לישן ויועיל בעז\"ה:*הנה יש כמה רפואות למי שיש לו עינים אדומות ויזהר שמיד שמתחילין העינים לכאוב ח\"ו יעשה הרפוא' תיכף. היינו ליקח באפטייק בעד ד' העלער געלב אויגין וואסער וישפוך מעט מזה על מטלית קטן ויניח שני פעמים ביום על עיניו.
עוד להנ\"ל יקח בעד ו' העללער סָאלְפָאס צִינְצֶע ויתן אותו לתוך רבע ליטער מים ויתן מזה לתוך העינים שני פעמים ביום ואם יוטב לו די שיתן פעם א' בכל יום טיפה א' או ב'. וזה בדוק כמה וכמה פעמים:
עוד להנ\"ל ליקח באראווע וואסער ויאמר באפטייק שיתנו לו עבור העינים ויתן מזה לתוך העינים כנ\"ל:
ובשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל להניח על עינים בילקי עם יין טוב אונגרישור:
ואם נפוח האברעהמין של העינים יקח באפטייק מעגטיסאווע עהל ובכל לילה ימשח מזה על הברעהמין: ובספר שבילי אמונה כתב לנפח שבעין. יבשל עדשים ביין היטב עם מעט שמן זית וישם עליו:
אם יש על עין כמו שעורה שקורין גערשטין. בתחל' לוקחין רוק אליבא ריקנא ומושחים. או זבוב ומסירין ראשה ומושחים שם. תולדות אדם. " + ], + [ + "לכאב עינים של ילדים מן ד' או ה' שנים
אם יש נפיחות על עינים סביב האברעהמין רפואות הרב למשוח בנוד חמאה (נודפיטער) שנעשה מחלב זיסע. על האברעהמין בעת שינה ותלך החום מהעינים בדוק ומנוסה:", + "ואם ח\"ו נעשה בולמוס שלא נתארך. לעשות שמן ליטף בכל עין ב' פעמים ביום טיפה אחת. דהיינו לבשל ביצה וליקח הלובן ויפזר עליו בכל צדדים עם חתיכת צוקער כמו שלוקחין לשתות קאווע וחתיכה בלאהשטיין קטן כמו קטניות אחת ויכתוש ביחד ויפזר על הלובן ויעמוד במקום חם כדי שיזיע ונעשה כמו שמן ויכתוש הכל באצבעו ויתן בחתיכה ליינוואנד ויעשה נקי וצלול ויטוף בעין בכל פעם טפה אחת ויועיל בעז\"ה:" + ], + [ + "לכאב שיניים
רפואות הרב ליקח באפטייק סאנקתם שקורין (הייליג האלץ) או ראדוקס פירעטרע ולשרות ביין שרף על חצי שעה וליתן הסאנקתם על שיניו.*עוד להנ\"ל קח מיץ סאלויאָה ותן בנחיר האף מצד השן הכואב ויסיר הכאב מיד. עוד להנ\"ל. ליקח בעד ששה העללער שפילאָהן טיקטאָהר ויתן מזה על חתיכת וואט קטן ויתן על שן הכואב. עוד להנ\"ל. ליקח איין באריק ולגרר על ריב אייזין. דיא זאפט אויסדריקען. ולערב את המיץ עם חומץ. חומץ יהי' יותר מן המיץ. ויניח לתוכו ווערים קרויט. ויניח כן חצי שעה. דער נאך דאס אויסדריקען דורך א טיכל. ואח\"כ יקח מן המיץ הזה לתוך פיו ויחזק על שן הכואב ואחר ג\"פ אשר יחזיק את הנ\"ל בפיו לא יכאיב לו יותר:
עוד להנ\"ל יקח באפטייק אפיאיס פיללען ויטח בתוך הנקב של השן. ויזהר מכל הנ\"ל שלא יבלע את רוקו מזה.
עוד להנ\"ל. יקח באפטייק בעד ארבעה העללער קאַנפער טראָפין או וויאַצין טראָפין. או חריין טראָפין. או פינקשפילאהן. ויטבול באיזה מהם א שטיקל וואט ויניח על שן הכואב:
עוד להנ\"ל מבעש\"ט ז\"ל
ליקח שום כתות ויתן בקליפת אגוז על צד השני של הדייפוק נגד השן. אם השן כואב מצד ימין יניח על יד שמאל. עוד להנ\"ל לבשל טערמיטעללי ויחזיק בפיו על השינים:
עור להנ\"ל יקח בעד ששה העללער רוטי חינא ובעד ששה העללער קאַלמיס וואָרציל ולבשל אותם ויחזיק בפיו על השינים:
עוד להנ\"ל ליקח בעד שני העללער נעגיליך וגם אשטיקיל קאנפער ולבשל בחצי ליטרא מים ויבשל כל כך עד שישאר מזה החצי היינו א' רבע ליטרא ויחזיק בפיו על השינים. ויוכל להיות חם או קר:
עוד להנ\"ל. ליקח בעד שני העללער געגעליך ובעד שני העללער קאנפער ויתן על זה יי\"ש חזק (אקיוויט) כ\"כ שיכסה את הנעגיליך עם הקאנפער ויעמוד כך שני שעות. ויטבול בזה א שטיקיל וואט ויתן על שן הכואב ויזהר שלא יבלע את רוקו רק יחזיק פניו למטה ופיו יהי' פתוח:
עוד רפואה לכאב שינים.
ליקח נעגיליך ולכתוש אותם ועוד יקח רוכטאבא\"ק או יוכל ליקח א ציגאהר ולחתוך אותו על חתיכות קטנים ויתן את זה בתוך שפירטוס מן יי\"ש וליתן על האש עד שירתיח וכאשר יצטנן יטבול בזה א שטיקל וואט ויתן על שן הכואב:
עוד להנ\"ל ליקח באפטייק בעד עשרים העללער חלארע פארימען וגם גריהן-עהל ויערב אותם ביחד ויטבול בזה א שטיקיל וואט ויניח באזניו:
עוד להנ\"ל. תיקח באפטייק טערפטין אייל ותקח מעט וואט ותטבול בשמן הזה והנח על שן הכואב. ותזהר שתפלוט כל הרוק. בדוק. מפעלות:
עוד רפואה לכאב שינים.
ליקח באפטייק בעד י\"ב העללער חאלאראפי ויטבול בזה כנ\"ל ויניח על שן הכואב וצריך ליזהר אחר שיטבול בו את האוואט שיסתום תיכף הנקב ווייל עס שווינד שטארק אויס.
עוד להנ\"ל. לבשל עשב הנקרא אוקסין צינגען (ובל' לאטיין ראדיקס אנחוסאייע) ויחזיק בפה חם. ס' בארת המים בשם ר' יהודא החסיד:
עוד להנ\"ל. יקח קאַנפער כמו גרעין א' של ענבים ויניח אותו בתוך חתיכת וואט קטן ויכרוך אותו ויניח באזנו באותו צד של שן הכואב.
עוד להנ\"ל. יקח בעד ארבעה העללער בילזענ-זאהמען. וכן מאהין קעפליך. וכן חינא רינדע. וכן גאלישען כ\"א בעד ארבע' העללער. שאלוויע יקח ג\"כ בעד ארבע' העללער ויקח מן השאלוויע רק מעט לערך שליש או רבע. ויסחוט בזה מעט מיץ מן לימינע ויבשל את הנ\"ל בליטער מים וירתיח רבע שעה ויחזיק אותו בתוך פיו פושרין איזה פעמים ביום:
ובספר בארת המים כתב סגולה לכאב שיינים ממקובל קדמון אחד. כשיראה הלבנה בפעם הראשונ' אחר המולד יאמר כך. איוב הי' מהלך בדרך ופגע בו אליהו ואמר לו מפני מה אתה מצטער. אמר לו מפני כאב השינים שיש לי אמר לו לך וטבול בנהר דינור ונתרפא. ומי שריפא לאיוב ירפא לפב\"פ ע\"כ: או ליקח חתיכה עבה מן בצל חרופה ויתן עליו מלח ויחזק בין שיניו בעת שינה ויועיל בעז\"ה (וביותר הוא בדוק ומנוסה לכאב השניים הרימאטוזמוס רח\"ל): ", + "לשלשול הילד. ליקח עניס טראפין גם קימיל טראפין ויתן בשמן זית וימשח לו הכרס סביב הטבור ויועיל בעז\"ה:", + "תולעים אם נחלש הילד על חולי תולעים. ליקח ווערים קרויט ויצרור בחרט ויתן בפלאהמין ויבשל ביחד כדי ליתן טעם ויתן להילד לאכול ולשתות מזו האפלאהמין:" + ], + [ + "לארס של דבורים וזבובים.
יקח תיכף צואת הסוס בעוד שהיא לחה ויניח במקום הנשיכה ויכרוך עליו מטלית שיהי' דבוק היטב לבשרו:*ובספר מפעלות כתב לארס של דבורים וזבובים יכתוש הדבורה וזבוב זו או אחרת בעודו חי ויניח על הנשיכה. או צואת שור עם חומץ ובתחלה יסור העוקץ של דבורה דהיינו לגרר עם אפר כירה או שמן זית או שמן אחר עד שיסור העוקץ התחוב בבשר: " + ], + [ + "למכה פתוחה לרפאות.
לעשות אַמאַזטש מן יארי - וואקס. גם זיווצי ושמן לבשל ביחד ויתן מעט על חרט ויקח באפטייק וואסי - זילבער - גלייד. ויתן ג\"כ על זה החרט ובקרוב ירפא. ע\"כ מהרב הנ\"ל:" + ], + [ + "למכה או למה שקורין (זאניץ).
למכה שיפתח ולהוציא ליחה. יקח באפטייק זירזינסקי-מאש. או פאָטשאק. או ריסחאדניק. או העבראישע זאלבע ולמשוח על חתיכת מטלית ויניח על מקום הכואב:*וטוב שבעת שיתחיל להרגיש הכאב יקח טראקטיווע זאלטע וימשח על חרט ויניח על המקום ההוא ויוכל להיות שימק המכה ותלך לו ולא יהי' עוד. או יקח תיכף כשיתחיל להרגיש כאב מעט באפטייק עקספעלער (באפטייק של ה' רוקער הוא טוב וחזק מאד) וימשח במקום שירגיש הכאב ב' פעמים ביום לערך ב' ימים ותאבד ממנו הכאב: .", + "עוד להנ\"ל יקח פאסקאם בעד ארבעה העללער וגם מילאטין בעד ארבעה העללער וילוש אותם ביחד וימשח על חתיכת מטלית ויניח על מקום הכואב. או יניח תאנה על מקום הכואב עד שיפתח:", + "עוד להנ\"ל ליקח באפטייק איין פלאסטער שמו ציציליהן ויניח על המכה. ואם המכה הוא קשה יניח על המכה לערך י\"ב שעות או יותר חלב מן הנרות שיהי' נמשח עב על חתיכת פשתן ואח\"כ יניח את הנ\"ל. או יקח צינגזאלב וימשח אותו עב ויניח על מקום הכאב.", + "עוד להנ\"ל יקח באפטייק (של ה' בייזער בלבוב) זילבערקלעט-זאלב וימשח אותו על חרט ויניח על מקום הכאב." + ], + [ + "לנגד מכה קשה עורף.
יקח מלא יד עדשים הנקראים לינזען טחון היטב דק עד לעפר וכף שמן הנקרא ריבעהל. וב' כפות שכר וישפוך לתוך התערובות הלזה מי חם ויעשה מזה כמו עיסה ויניח על המכה כמו ג' או ד' ימים עד אשר יתיבש היטב. ואח\"כ יניח עוד הפעם מתערובות הנ\"ל מהנעשה מחדש עד אשר יתרפא המכה: בדוק ומנוסה. התרופה הזאת טובה היא ג\"כ נגד התקשות הדדים מהחלב המכונס בה. ורק ליזהר להחזיק האבר חם. ספר בארות המים:" + ], + [ + "עוד תרופה להנ\"ל.
יקח קמח דגן ושמרים ודבש וי\"ש ושומן אווז וישים ג\"כ לתוכה נתר קרייד וזאפערין. ויערב את כ\"ז היטב צלול ולא גוש. ויניח על המכה להוציא החום. וכאשר יתיבש יניח עליה עיסה חדשה כבראשונה. או ירכך הראשונה ויניחה פ\"ב עד הוצאת הליחה ויתרפא עד גמירה.*לעשות תחבושת לפתוח את המכה ולהוציא את הליחה עד גמורה. יקח חלב זיסע ויעשה ממנה חמאה (נוד פיטטער) וגם יקח זיוויצע. גם יארע וואקס ויתנם בקדירה של חרס חדשה (גיגלייסט) ויתן אצל האש עד שימק היטב (אהן גריטקאלעך) ויניח לקרר אותו וימשח מזה על חרט ויניח על המכה:
לעשות תחבושת הן למי שנחתך ידו או רגלו בסכין. או למכה פתוח' להרפא או לכוית אש:
יקח עשרה דעקי וואזאליען (ויוכל להיות לבן או געהל או שומן חזיר). א' דעקי פריוויאָנישען באלזאס ומעט האלאהין לערך ה' גראם ויערב אותם היטב וימשח בזה על מטלית או על וואט ויניח על המכה פ\"א או שתים בכל כ\"ד שעות וינקה היטב את המכה או החתך במים חם (גיט אויס שפריצען) קודם שיניח את התחבושת:
לעשות צינג־זאַלב
יקח כ\"ה גראם צינג אָקסיהד. כ\"ה גראם שטערקי מעהל עשרה דעקי וואזאליהן. ויוכל להיות לבן או געהל. ויערב אותם היטב היטב. את כל הנ\"ל טוב לקנות אצל ה' היבנער בלבוב. או באפטייק: ", + "ואם המכה הוא קשה מאד ימשח במקום המכה בשומן של ארנבת (האזין שמאלץ) וימשח לערך חמש מינוטין או יותר כדי שירכך את המקום ואח\"כ יניח על המקום ההוא חלב של נרות שיהי' נמשח עב על מטלית לערך י\"ב שעות או יותר ואח\"כ יניח את הנ\"ל.", + "עוד להנ\"ל. ליקח באפטייק גימאלינע שעמני ולבשל אותה בחלב ויניח להמכה בעודה חמה:*ובספר תולדות אדם כתב למכה לפתוח. קח צואת כלב ותעשהו אבק דק. ובורית (שקורין זייף) וקח החלמון מן הביצה ותערב אותם יחדיו ויניח עליו:
עוד להנ\"ל. יקח בצלים ויחתוך אותם לחתיכות קטנים ויבשל אותם בחלב עד שיתרככו ויניח אותם על המכה כדי סולדת היד ויועיל לכל המכות שבעולם. שם: ", + "או לחום על החזה. יתן עשרה כפות חומץ בתוך ליטער אחד אייז וואססער ויטבול בזה מטלית ויסחוט אותה ויניח על מקום האנצינדיג בכל חמשה מינוט מטלית אחר:", + "ובספר תולדות אדם כתב לאשה שיש לה כאב דדים. בשל ביצה וקח החלבון ממנה וכתוש עם מעט דבש וחבש עליה.", + "לפי שנחתך ידו בסכין או למכה פתוחה יקח נירינבערגער-זאלב וימשח על חרט ויניח שם:", + "עוד למי שנחתך ידו בסכין. יקח באפטייק ווייסין פלאסטער וימשח על חרט ויניח שם." + ], + [ + "לכל כויה בין באש בין ברותחין
קח בעד שמונה העלער יארי וואַקס. ובעד שמונה העלער חמאה ויערבם היטב וימשח את זה על נייר באבאלע ויקח ג\"כ גלייד עם מעט שמן ומעט חומץ ווערבם וימשח למעלה על הנייר באבאלע על היארי וואקס ויניח על הכויה ויניח כן בכל י\"ב שעות:*ולמי שנעשה כויה גדול' בגופו. יקח מקודם 20& פערצענטיגע גאזע ויניח על מקום הכויה ויוכל להיות מונח כך שני ימים מעל\"ע. ואח\"כ יעשה תחבושת היינו לעשרה דעקי וואזאליהן ה' גראם פריוויאנישען באלזאם ולערבם היטב וימשח מזה על מטלית ויניח על מקום הכויה פ\"א בכל י\"ב שעות ויוכל להיות ג\"כ רק פעם א' בכל כ\"ד שעות:
לעשות גלייד וואסער ", + "עוד להנ\"ל ליקח באפטייק דאפעל־קאלענזויערעס־נאַטראָהן. ולפזר זה על מקום הכויה ואח\"כ יכרוך על מקום הכויה מטלת אשר ניתן במים ויסחוט רק מעט:", + "עוד להנ\"ל יקח גלייד וואַסער*יקח ה' דעקי גלייד וליתן בתוך א' רבע ליטרא חומץ ויתן על האש וירתיח עשרה מינוט. ויתן את זה לתוך כלי אחר. ויקח בכלי א' ליטרא מים וישפוך מעט מעט לתוך הכלי שנתבשל בו הגלייד וישפוך את זה לתוך החומץ שנתבשל עם הגלייד ויניח לקרר אותו הגלייד וואססער הזה טוב מאוד לכל דבר שיש בו חום. הן לעינים. או למי שיש לו איין רויז וכדומה יטבול בו מטלית ולא יסחוט היטב ויניח על מקום ההוא בכל י' או ט\"ו מינוט. ובלילה יוכל להניח שם יותר: ויניח בתוכו מטלית ולא יסחוט היטב. ויניח על מקום הכויה וכאשר יחמם המטלית או בכל עשרה מיניטין יקח מטלית אחר וישרה בהגלייד ויתן על מקום הכויה:", + "עוד להנ\"ל יקח אָלעוויאָווע זאלב וימשח על חרט ויניח על הכויה:" + ], + [ + "תרופת כאב הפודגרא (הערמאטיס)
מי שיש לו כאב ביד או ברגל בכתף או בעורף וכן שאר כאב הפרקים (הנקרא רומטיזמ\"ו) יקח באפטייק (צליחות) פליכטיגעס ליאמענט או צליחות עקספעללער*מחיר העקספעללער בעד צלוחית קטן שמונים העללער. ויוכל ליקח ג\"כ בעד עשרים העללער ויקח לזה צלוחית מביתו והעקספעלער המובחר (הנמכר בעד עשרים העללער) הוא באפטייק של ה' ראקער בלבוב. וזה ג\"כ רפואה בדוקה לכאב שינים. שיתן מזה מעט על וואט ויתן על שן הכואב: ויסוך במקום הכאב היטב עד שתתנגב ידו. וכן יעשה איזה פעמים ביום:", + "עוד להנ\"ל. יקח א' רבע ליטרא שפירטיס חזק של יי\"ש ויתן בתוכו מלא יד גאַנצי גאָרשיטצע גם יקח נתר (זייף) בעד שני העללער ויחתוך לחתיכות קטנים ויתן שמה. וישפוך מזה על ידו ויסוך במקום הכאב היטב שני פעמים ביום ויסוך כ\"כ עד שתתנגב ידו: ", + "עוד להנ\"ל. יקח בעד ששה העללער סאַלימנאַק (הויפטמאנישע־טראפין) ויתן בתוכו שמן לערך שליש ויערבם היטב וכן יערבם בכל פעם קודם המשיחה ויסוך בידו מזה במקום הכאב שני פעמים בכל יום:", + "עוד להנ\"ל. יקח א' רבע ליטרא שפירטיס ויתן בתוכו בעד ארבעה העללער פאטיש ויניח אותו אצל התנור או אצל ענגילישע קעך במקום חם עד שיומק האפאטיש וימשח שני פעמים ביום במקום הכאב:" + ], + [ + "עוד רפואה הבדיקה לכאב הפרקים
יקח באפטייק צליחות הנקרא פְלָאִד דְלַא לָאדְוִי. יש צליחות אשר מחירו שני קראנען. ויש ג\"כ צליחות קטן מזה אשר מחירו רק א' קראנע ועשרי' העללער. ויקח איזה שירצה ויתן מזה מעט על ידו ויסוך במקום הכאב עד שיתנגב ידו ואח\"כ יתן עוד מעט על ידו ויעשה כנ\"ל כן יעשה בבוקר ובערב. ויזהר שיסתום תיכף את פי הצליחות ויהיה סתום היטב:", + "עוד להנ\"ל. קח שטאהל מלובן באש ותזרוק עליו שתן של קטן וקיטור וההבל יעלה אל מקום הכאב. מפעלות:" + ], + [ + "לשחין הילדים
למשוח בחמאה (אויסגיוואשינע) את הראש ב' ימים ולהפסיק יום א' ואח\"כ למשוח בחמאה כנ\"ל. גם בנתיים לצוק בראשם יי\"ש פשוט. ולאחר שגדל בשנים צריך למשוח אח\"כ בשומן אווז שנימוח אצל האש*או יקח שומן דג (פיש עהל) וימשח בזה את הראש וביום השני ימשח את הראש בבורית הנקרא (שמיהר זייף) מחירו באפטייק שמונה העללער: גאולת ישראל בשם הרב הצדיק הקדוש מוהר\"ר פנחס מקאריץ זצוק\"ל:" + ], + [ + "איצטומכא
מי שנתקלקל איצטומכא שקורין מאגין אשר כל אוכל תתעב נפשו. יקח פעניץ מן לחם שהוא עדיין חם וישפוך על הפעניץ יין חזק מאד עם פלפלין כתושים ויניח חם על הקיבה וגם טוב לאכול דברים חמוציס כגון לימיניס וכיוצא בו. מפעלות:", + "לכאב איצטומכא. טוב להניח על איצטומכא פת חם עם חומץ חזק של יין*לעשות חומץ יין שיהי' חזק מאוד. אחר שנעשה יין מן צמוקים [הערת המדפיס: לכלי שמחזיק ארבעה וחצי ליטרא מים יתן א' קילא צמוקים ויהי' היין מזה טוב מאוד:] ויתחיל מעט להחמיץ. יתן לליטער אחד מזה היין שלשה ליטער מים ורבע קילא צוקער. והכלי לא יהי' סתום יפה רק יתן על הכלי נייר מלמעלה ויכרוך היטב ויהי' החומץ מזה חזק מאד מאד ויוכל לעשות ג\"כ חומץ כזה תיכף אחר הפסח על פסח הבע\"ל: דהיינו לשפוך מהחומץ על פת בעודו חם ואין שיעור לדבר רק לפי אומדנא. שם: " + ], + [ + "הקאה
מי שנתקלקל האיצטומכא וכל מה שהוא אוכל הוא מקיא תמיד. קח עשב שקורין בוטינא וקח דבש כשיעור עשב הנ\"ל ג\"פ ויבשל אותן ותן לו לשתות בוקר וערב*וטוב מאוד להניח על החזה גם על הבטן והטבור חרדל (שקורין גארשיצע) ויונח שם עד אשר יכוה לו היטב. גם טוב לאכול דברים חמוצים: בדוק ומנוסה. תולדות אדם:", + "עוד להנ\"ל. תקח מושקט קויל ותניח על גרזן מלובן מאד וצריך להיות דוקא על גרזן ולא על ברזל אחר וכשיהי' המושקט כמו אפר תן בתוך יין טוב לשתות. מפעלות:", + "עוד להנ\"ל. תצלה ביצה צלייה קלה ותתן בה במקום מלח גפרית אדום ויאכל אותו:" + ], + [ + "לחזק את הקבה וכח העכול
עצת הרופא המובהק הופעללאנד - לבלוע בכל בקר אליבא ריקנא ח' עד י פלפלין לבנים. ס' בארת המים:", + "עוד להנ\"ל. יקח צינטאריע ויבשל כמו טע\"ה וישתה צנצנת אחד בבוקר וכן בערב ויהי' פושרין בשעת שתייתו:", + "יקח בעד ארבעה העללער אינגבער לבן ויכתוש אותו היטב. ויקח מטפחת ויטבול במים ויסחוט אותו אבל לא הרבה. ויפזר את האינגבער על המטפחת ויניח את המטפחת על הבטן. ובמקום הטבור יעשה במטפחת נקב כדי שלא יהא הטבור מכוסה. בדוק:", + "עוד להנ\"ל. ראשית צריך לראות שיהי' לו יציאה. וטוב שיקח באפטייק בעד עשרה העללער קארילסבאדער פראשיק ויכתוש אותו היטב ויתן מזה איין קאווע לעפעל מלא לתוך חצי צנצנת מים וישתה בבוקר קודם האכילה*כל דבר רפואה שצריך לאכול או לשתות צריך שיהי' אליבא ריקנא או קודם שכיבה ולא יאכל ולא ישתה אחר זה לערך שעה או יותר. ואם נאמר בפי' באותו רפואה שצריך להמתין יותר צריך להמתין: ואם יהי' לו ביום זה יציאה אז לא יקח ביום השני רק ביום השלישי יקח ג\"כ כנ\"ל. ובאופן הזה יוכל ליקח שמונה פראשקיס ואם לא יהי' לו יציאה יקח ביום השני ג\"כ:" + ], + [ + "ילדים
לילד בן חמשה חדשים או יותר שיש לו שלשול יקח בעד ארבעה העללער מיניסין וואסער. ובעד ארבעה העללער באָקסרין סאָרפ ויערבם היטב ויתן מזה להילד ארבעה קאווע לעפאליך ובאם שיהי' לו ח\"ו עיד שלשול יתנו לו עוד ביום השני עוד שני קאווע לעפאליך ויותר לא יתנו לו*ובספר תולדות אדם כתב לילד המשלשל יקח עניס ויבשל בחומץ יין טוב או בשאר חומץ יין יותר מובחר ויניח על בטן הילד ויתנו לו בשתי' קרן צבי שרוף וגם לכתוש מושקט קויל: :" + ], + [ + "לילד שיש לו ענגלישע קראנקהייט וגם שלשול
ראשית צריך להשגיח שלא יתנו לו בשר וגם הרוטב לא יהי' שמן. לא חלב. וגם לא קאווע. רק שליים זיפע. רייז זופע. גם יוכלו לגרר בשר חי בסכין שיהי' דק מאד ויתנו לו לאכול. ויוכלו ליתן לו טעה לשתות ויתנו שמה מעט קאנאק. ויעשו לו בכל יום מרחץ. ויתנו בהמרחץ חצי פינד מאָהר זאַלץ (נמצא במקום שמוכרים מיניראהל וואססער) גם יבשלו א' ליטרא מאלץ וגם קלייען ויתנו בהמרחץ. גם יתנו לו בכל לילה על הבטן איין הייסין קאמפרעס. ויכול להיות מונח על הבטן שמונה שעות. ויעשו לו בכל יום שני פעמים חוקן עם מים חמים (והאהעגער יחזיק לערך א' ליטרא מים).", + "ואם הוטב לו מהשלשול יוכלו ליתן לו איין שטיקיל סיכארקי אודער אשטיקיל זעמיל וואס איז אצל האש גיט גיטריקינט. אין עס זאל אין דער זופע אודער אין דער טעה גוט דורך ווייקין. ואם יהי' לו אח\"ז ח\"ו עוד שלשול לא יתנו לו יותר מזה עד שיוטב לו." + ], + [ + "לשיעול של ילדים (שקורין הוס) וקושי נשימה.
טוב לסוך על החזה חמאה בלי מלח מעורב עם שמן קאממולין וגם עם שמן שקדים. או יקח שמן שקדים מתוקים (זיס מאנדיל אייל) ומרים (ביטער מאנדיל אייל) ולסוך על החוטם ונחירים ותוך נחירים וטוב שיתעטש עי\"ז. תולדות אדם.", + "לתינוק הבוכה ואינו יכול לישן. יעמיד על ראשו קרן של עז בלי ידיעתו.*ובספר תולדות אדם כתב בשם הרופאים שלא להניח העריסה סמוך לאור הנר אור לחלון. כי הילד ירבה להביט ועי\"ז לפעמים יכה לראיה עקומה שקורין שיטילש: בדוק ומנוסה. שם.", + "לתינוק הנכפה. יקח באפטייק באטאן וואָרציל ותשרוף עד שיהי' אפר ותן לו לשתות בתוך יין טוב ויועיל בעז\"ה. שם: " + ], + [ + "ילדים רזי הבשר בסבת התולעים שבעור
אותותם שהילד יונק הרבה ואיננו שבע ועורו נעשה כאדרת שער.", + "תרופותיו שיכניסו את הילד למרחץ או לאמבטי מלא מים ויזיע שם ויסוך עור בשרו בדבש ואז יוציאו ראשיהם ויהי' כצמיחת שערות שחורות. אז נוטל פרוסה קטנה מקליפת הלחם ומעביר עליהם להשחית ראשיהם או יעבור תער עליהם וישחיתם. ולפעמים פרים ורבים וצריך ההתמדה יתירה ואז ירחוץ הילד במי ראש ולענה וממים המרים האלו נגרשים ושוב אינם חוזרים. מעשה טוביה.", + "לשמור הילד מאסכרא בגרונו. אזי תשים צואה של סוס בסמרטוט דק ונקי ותשפוך שכר עליהן שיסננו ותן להילד לשתות קודם יציאתו ואח\"כ אזי תציל בית הבליעה מפאקין או מאזלין. כן תעשה איזה פעמים. ותוכל ג\"כ ליקח משקה המסוננת הנ\"ל ותערוב אותה בשאר משקה נקיה ותתן להילד. הכלל פעמים עשה כך ופעמים כך. מפעלות:" + ], + [ + "אבן
מי שיש לו אבן ואינו יכול להשתין. יקח עלים של עשב הנקרא אייזין קרויט ויבשל ביין טוב וימצה ממנו בבוקר הרוטב שבתוך האייזין קרויט וישתה*להכיר אם יש אבן בכיס כתבו חכמי הרופאים אלו הסימנים. שיש לו בכיס תאוה גדולה לגרר. תדיר מתאוה להשתין. כובד בתוך הכיס וסביביו. השתן הוא בקושי והשתן יוצא טיפין. וכשמשתין יוצא חול:
צריך להתרחק מבשר מלוח ובשר יבש. ציבלש מעט. אבל שומים כלל וכלל לא, לפתן מעט ולא הרבה. מיני בשמים מעט. פלפלין כלל לא. פיטר זא\"ל הוא טוב, מרחץ סכנה רק פושרין. ויתרחק מאד מן מאכל של עיסה. צנון יש בו חילוק. אם האבן יוצא מן הכליות והצבע געהל הצנון הוא טוב מאד. היינו בלא מלח אבל לא יאכל הרבה. אבל אם האבן הוא לבן הבא מן שלחופית אז הצנון ממש כסם המות. אמנם המיץ שלו עם צוקער הוא טוב. השתן מגיד צבע האבן. גם יתרחק מן מאכל חלב וגבינה וסמעטינה וכיוצא בהן רק חמאה גם כל המאכלים שלו יהי' במעט מלח: מפעלות: בדוק בעז\"ה. תולדות אדם:", + "עוד להנ\"ל. יקח שמן שבא מגרעיני פשתן שקורין ליין אייל וישים בתוכה צואת בהמה ועפר שקורין קרייט יכתוש אותם דק ויבשלם ביחד היטב וישם אותם בבגד פשתן ובחמימות שיוכל לסבול יניח על צד שמאלו ועל הטבור ובמקום שמרגיש הכאב. שם:", + "לכאב כליות. טוב ליקח שמן טערפטין לשתות איזה טיפות ביין שרף. מפעלות:", + "לנעצר משתן. תכתוש גרעיני שעורים היטב וא\"צ לבשל ושים בחומץ חזק ותן לו לשתות. תולדות אדם.", + "עוד להנ\"ל. יקח שער מזנב של סוס זכר ויכניס בנקב הגיד. שם:", + "עוד להנ\"ל. תיקח קאָרין-בליהט ותבשל אותם כמו טע\"ה וישתה מזה איזה פעמים ביום כמו ששותין טע\"ה. בדוק ומנוסה:" + ], + [ + "לחזק השלחופות
יקח באפטייק איין אייזין קאָגיל בעד &20 העלער ויבשל אותו בא' או בב' ליטרא מים לערך ג' שעות עד שיומק ויעשה לו מרחץ (איין זיטץ וואן) ויתן בתוך המרחץ המים שנתבשל האייזען קאגיל. כן יעשה ל' יום. ויכול לחמם ולרחוץ במים שרחץ בו מקודם עוד ב' או ג' פעמים. בדוק:" + ], + [ + "שלשול
יקח באפטייק בעד שמונה העללער צימרונג טראָפין וישתה אותו ויועיל תיכף:", + "לשלשול דם. בלע\"ז דישינט\"יריאה והוה בסיבת נגעים או בועה שבבני מעים או מליחה חדה. תרופתו לעשות לו חוקן בחלב שכבוה בה שטאהל*ובספר פרקי משה להרמב\"ם ז\"ל מאמר י\"ג כתב החוקן במים ומלח אנחנו עושים למי שיש במיעיו שחינים ונגעים מעופשים ותרחוץ כל מה שכבר נתעפש ויצאו קליפות אינם קטנות. וכשיתנקה המקום נעשה חוקן ברפואות המתקנות העפוש:
ופעמים רבות נעשה חוקן ברחם בעלי שחינים ונגעים בחלב מבושל באבנים או בברזל. (שטאהל) ויועיל בזה לטחורים או לשחינים המתחדשים בטבעת: . מעשה טוביה:" + ], + [ + "לטחורים הנקרא מורידין
שיצאו לחוץ ומאוד יכאב לו יקח בעד ארבעה העללער אַלאָהן ויכתוש אותו היטב. ובעד ארבעה העללער בליי-עסיג ויערבם בתוך חצי ליטרא מים ויטבול בו חרט ויסחוט מעט ובכל רבע שעה יניח על מקום הכאב. בדוק:" + ], + [ + "רפואה למחלת דיפטעריטיס
מן רופא אחד מומחה מגאליציען שמו וויטקאווסקי מעיד במכ\"ע ניטצליכען בלעטער שנת תר\"ן (בחודש דעצעמבער) באופן פשוט בלי כל אסון. רפואה אשר ע\"פ בחינות רבות גם אחרי הי' חיי החולה תלואים לו מנגד וכמעט שמה המחלה המסוכנת מחנק לנפשו עשתה אות תועלתה לטובה הרפואה הזאת - כותב הרופא הנזכר - היא גפרית מזוכך (&Lac Sulfus) (לאַק סאלפאס) אשר ע\"י צנור עשוי מקנה נוצה מבלי הכנות רבות, אנשבהו אל תוך גרון החולה אשר יחדור אל כל מקום גם עד הלוע (קעהל-קאפף) ככה אעשה שלש או ארבע פעמים מלבד זאת יגרגר (גארגעלן) החולה פעם אחר פעם במים פושרים אשר מעט גפרית הושם לתוכם ויען כי קטני החולים לא ידעו אופן הגרגור נוכל להשקותם בכף את מי הגרגור ואם גם יקיאוהו החוצה נשאר עוד מעט מאבק הגפרית דבק לחכם וללשונם וזה ימלא פעולת הגרגיר גם אם השתרעו בועות דיפטעריטיס עד שבילי הנחירים אין נחוץ לעשות הרפואה במקומות פרטיים ההם כי הגפרית מגיע לכל מקום והבועות תמס יהלכון הגפרית ימהר מאוד את פעולתו כי עד שתים עשרי שעות סרות הבועות הדיפטעריטיות מעל העור הרירי ועל ידי גנוח ישעול עם ליחה וטרי' אשר לפעמים קוי דם נראים בתוכן תצאנה החוצה אחרי נשיבת גפרית פעמים רבות כאמור עברה כל סכנה ובלב מלא תנחומות יוכל הרופא לחכות על השתנות המחלה לטובה אשר בא תבא ולא תאחר:" + ], + [ + "לנגד רזון הגוף
יעצו לשתות בימות הגשמים שמן דג הנקרא אלעאום. יאקראס. אזיל. (לעבער טראהן) ג' כפות בכל יום. כף אחת לערב ובקר וצהרים ויתחיל בכף קאוואנית איזה ימים למען להרגיל קיבתו לזה ויטיף לתוכה איזה טפות קרעאָזאט בסכום אשר יגיד לו הרוקח וזהו תועלות גדול לחזק הריאה החלושה וגם מכלה הריח של השמן דג. וגם תעצר בעד רקיקת הדם וגם יתמיד בלקיחת חינון סילפוריקוס כאשר יגיד לו הרוקח. (בארות המים):" + ], + [ + "לנגד זיעה היתרה
טוב לסוך את הגוף בשמן וביותר מקום הזיעה. ולשומן חזיר יש לו מעלה יתירה על השמן. ושמן דג הנקרא אלי יאקראסי אסילי אין למעלה הימנו. אך עם שמן דג כאשר נתישן לרוב לא יוכלו החולים לסבול הריח ע\"כ צריך להחליף תמיד המלבושים אשר לבש בהם החולי:", + "עוד יעצו הרופאים לרחוץ מקום הזיעה במים וחומץ אך יראה תיכף להעביר הלכלוך מים עם מטפחת בית יד (האנדטוך) וזה צריך לעשות בזריזות יתירה למען שלא יצנן הגוף*ואם רוצה להזיע. יבשל היטב שום ומלח מעורב בשמן זית ויסוך כפות רגליו ופניו וזרועותיו ויכסנו יפה ומיד יזיע: שם:" + ], + [ + "לנגד קוצר הנשימה הנקרא (אסטמאה) (בראנכיאלי) בריסטקראמפף
היסוד הראשי להיות משכנו במקום אויר צח ונקי ואויר המורגל איננו פועל מאומה. ולנגד סכנת החניקה מהמחלה. יעץ הרופא הופלאנד - מרחץ הרגלים ויותר טוב ובדוק ומנוסה הוא להשים שתי כפות ידיו למים חמים כשיעור שיכול לסבול עד למעלה ממקום הדפק וזה יקל כובד הנשימה ולזאת יזהר החולה הנ\"ל להתמיד בלבישת בתי ידים ורגלים מצמר למען להמשיך עליו זיעת ידים ורגלים כי בכל עת שירגיש מעט זיעה בידים ורגלים יהי' חפשי מכובד הנשימה. וגם טוב להניח רטיית החרדל על החזה והאצטומכא בעת בא המחלה הנ\"ל ולשתות קאווע הנשרפת חדשה (פריש) ב' לויט לצנצנת אחת עם חלב או זולתה ויכפיל שתייתה איזה פעמים ביום. ויזהר מאכילת מאכלים מבושמים ומשקות מיינות חרופים וממאכלים הקשים להתעכל ומרבוי האכילה עד יתמלא בטנו. ויהי' נזהר מכעס והתיגעות יתירה בכחות הנפש וגם יזהר מלגרוע הדס ע\"י הקזה או עלוקות ומרטיות האבעבועות (וויזיקאטיר). ואחרי אשר המחלה שככה מעט ישתה יין מאלאגא. ערלאער. וגם טוב לשתות עניס טהעע. וגם טובה היא להדוק היטב היטב את הזרוע השמאלית בעת אחיזת המחלה. והרבה פעמים הקילה זאת הסגולה למחלה הנ\"ל (שם):" + ], + [ + "נגד רקיקת דם
[הנקרא בלאטיין האָעמאָפטע] בלוטהוסטען. בראנכיאל. בלוטטונג. לונגען בלוטטונג:", + "(הוא מעצת הפראפ. באמבערגיר) היסוד הראשי הוא. קודם לקיחת מכתב מרצפת מתרופת האומנות (רצעפט). מנוחת הגוף. ולפעמים המנוחה לבדה בצירוף להניח על החזה מעטפה קרה אשר תוחלף בכל חמשה מינוט (אך להזהר לבל להניח קר מאוד כמו כיס קרח כי זה יזיק עוד) די לפעמים לעצור הרקיקת דם ויזהר לבל לאכול מאכלים חמים כל זמן שלא פסק הדם לגמרי ומהסגולה השפעציפי הוא לשתות מעט מים הנמס בתוכה מעט מלח. ומתרופת הבייתי הוא מעט זאדע ביקארבוניקיס אשר אנו קוראים בשם פראזע עם מים. או חלמון ביצה אחת עם מלח לשתותה חי (ראָה) גם חלב עזים תעצור בעד הרקיקת דם וגם תרפא פצע הנמצא בריאה וטוב לשתות תיכף בשעת החליבה צנצנת א' ג\"פ ביום. ומעצת הרופאים להריח שמן טערפטין איזה פעמים ביום וזה מחזק הריאה*ובשם הרופא הופלאנד כתב להזהיר להרוקק דם שלא ישגיח כלל על הרקיקה כי בזה מגרה להדם שתצא: (שם):" + ], + [ + "קאמפפער שפירטוס
מהותה ג' דעקיס קאמפפער נמס בי\"ח דעקיס שפירטעס:" + ], + [ + "זייפען שפירטוס
הוא ג\"כ על אופן הנ\"ל רק יבא בורית במקום הקאמפפער:" + ], + [ + "תרופה נגד לעבר פלעקן
חצי דעקי באָראקס ששה דעקיס ראזינ-וואססער למשוח בזה הכתמים:", + "נגד זאָממער שפראססען וגם נגד לעבר פלעקן והיצבלאטירכען*ובזפר מפעלות כ' להסיר כתמים שקורין זומער פלעקין או זומער שפרענקליך. קח ביצה בריאה ושים אותה בחומץ חזק ובכל יום ויום תוסיף שם חומץ חדש עד שתכלה הקליפה ואח\"כ דקור במחט דקירות קטנות ויצא משקה. ובזה המשקה תרחוץ הכתמים:
(וגם להקדים גידול השערות) הלא הוא שמן קנמון שמן שחלת (נעלקען) בערגאמאטענעהל - לאווינדלעהל גם פעריבאלזאם עם אראמאטיזירטער אלקאהל וגם ילקח זאת לנקיון השינים:" + ], + [ + "נגד ריפפענפעלענטצינדינג
האפראפעססער דוחק - מיעץ בזה לחבוש מעטפה קרה על מקום הדקירה ובכל שמונה שעות יניח מעטפה אחרת וביותר ישגיח על מזון וכלכול הגוף במאכלים קלים ונוחים. ויזהר מתחבושת זבוב הספרדי (שפאנישע פליגען פלאסטער. אדער סינאפיזמען) ויתמיד בלקיחת חינון סולפורקוס ולפעמים חינון מעורב בה דיגיטאליס (ושמעתי מהאדאקטער רייציס ליקח &2/1 &1 גראם חינא ולעשות &6 פראשקיס וליקח א' בבוקר וא' בערב) ומצד הסגולה לגרור תמכא (הנקרא קריין) ולהניח על מקום הדקירה עד שיתחיל לכוות. וירבה בשתיית חלב ומאכלי בשר וביצים מבושלים רפוים:" + ], + [ + "יגלה רזי התרופה
אשר ימכר מבתי המרקחת הכללי אינווערזיטעט תרופות שונים והם מוכנסים בצפחת קטנה חתומה לא נודע מה שבאה אל קרבנה רק מגבה נסמן כי היא מכשרת אל איזה חולי ידוע והיא אדוקה בנייר הנדפס עליו אופני לקיחתה. והנה איש אחד חכם אשר דלתי שערי חכמת הכעמיא לא סוגרי לפניו גילה סודם:" + ], + [ + "שפירטוס באהעמי
להשקיט כאב השינים ברגע אחת אין בסודה רק תערובות מקאמפפער־ ונעלקענ־עהל בשפירטוס. וע\"ל דף מ\"ז:" + ], + [ + "פינטערס אהרענפיללען
להשקטת כאב האזנים סודה תערובות בלייפפלאסטער עם קאמפפער:", + "יקח עשרה טפות קאיעפוטעהל ועשרה טפית קאמפפער עהל ויטבול בזה מעט צמר גפן (בוימוואלע. או וואט) וישים בהאוזן:*אם נכנס איזה גרעין וכיוצא בו לתוך האוזן יתן בחוטמו ניס ווארציל דהיינו שמירצע ויסגור נחירי החוטם והפה אז יצא הגרעין מן האוזן. תולדות אדם: ורפואה לכאב האוזן. להטיף שמן שקדים פושרין באוזן הבריא ולא באוזן הכואב. שם: ", + "או יקח שמן פשוט וישים בכף של מתכות ויחמם על גבי גחלים בוערים ואח\"כ יטוף לתוך השמן עשרה טפית קאיעפוטעהל וישפוך לתוך האוזן השמן החם עם הקאיעפוט ויוכל ג\"כ להוסיף בה עשרה טפות שמן קאמפפער. וזה הוא בדוק ומנוסה להסר כל מיני מחלה וכאב האוזן הקשה. וע\"ל דף מ\"ו ע\"א:" + ], + [ + "הילטאנס נערפענ-פיללען
בגד תחלואי העור סודה תערובות שוועפעל קאמפפער עם מים:" + ], + [ + "הילטאנס נערפענ-פיללען
לרפאות כל חולי ומכאוב מהותה לאקריצען- אלאע - מיררהען - זאפערן- ובאלדריאן ווארצעל." + ], + [ + "תרופה נגד שיעול חזק
אשר בדוקה היא כי עד כ\"ד שעות תאבד השיעול. מהותה ששה דעקעס איסלענדער מאָאָס. גם אייביש טעה. וזיסהאלצ-וואָרצעל מכ\"א גדעקיס. ויחתוך כל זאת לחתיכות קטנים וישים בתוכה זרע אניס א' וחצי דעקי ויבשל כל זאת במאסס מים עד שיבוא על חצי מאסס וישים בתוכה נופת צוקער קאַנדיל עד שיהי' בו מתיקות ובכל פעם אשר ירגיש החולה התעוררות השיעול ישתה החולה מהתערובות הנ\"ל ואזי יהי' בטוח כי יקל עליו השיעול עד יאבד עד גמירה:" + ], + [ + "קורעללאשעססעס ברוסטפולפער
הוא תערובות מן סאלמיאק נקי א' וחצי דעקי. וזרע אניס טחון עם זיסהאָלצ- וואָרציל טחון. מכ\"א ששה דעקיס ועלי צעניס י\"ב דעקיס. ונופת צוקער ששים דעקיס:" + ], + [ + "פאטע-פעקטיראלע
נגד שיעול וניחר הגרון הייזערקייט. סודה תערובות סענעגאלגוממי. נופת צוקער זיס האָלץ מטוחן היטב ומאגינעזיע וגם מעט זאַלצ זארעס מארפיום*עוד רפואה נגד השיעול ליקח בעד ארבעה העללער ליכיסלאנדיקיס טיי' או זעהבארגער טיי' ויבשל שליש מזה בתוך רבע ליטרא חלב. וטוב שישתה מזה איזה פעמים ביום:
עוד להנ\"ל. יקח באפטייק קארפאטישער קרייטער טיי' וישתה מזה בוקר וערב.
עוד להנ\"ל. יקח שני דעקי ליכען־פיקסידאטאס &Lichen Pyxidatus ולבשל בתוך חצי ליטרא מים ומעט יותר. עס זאל זיין מיטעל גיקאכט ותסנן את המשקה ותשים בתוכה מעט דבש ולשתות בבוקר צנצנת אחת וכן בערב. או בכל שני שעות חצי צנצנת. והוא ג\"כ טוב צי קראמפאהאפטען היס אודער קאכ־הוס:
עוד להנ\"ל. קח סובין של חיטים ותבשל במים צלולים היטב. ואח\"כ תניחם עד שיצללו המים ותקח המים הצלולים ותבשל בהם תאנים ולקריץ ותן לשתות ויועיל. מפעלות:
לראחים קאטאהר או ניחר הגרון
יבשל א' ליטרא קאקריז ארביס עד שיהי' רך ויסנן שישאר א' ליטרא מים ואח\"כ יתן בהמים י\"ב דעקי צוקער קאנדיל ויתן על האש שירתיח וישתה מזה המים איזה פעמים ביום. וגם טוב דאס ער זאל זיך דער מיט דעם האלז אויס גארגלין ויוטב לו: . ע\"כ מספר בארות המים: ", + "שינה. למי שאינו יכול לישן. קח קרן של עז ותניח תחת ראשו בלי ידיעתו ויועיל וישן מיד. בדוק ומנוסה. תולדות אדם:" + ], + [ + "לגידין הנכווצים
קח פולין שחורים ותבשלם במים ותסיר הקליפות מהם ואח\"כ תדוק הפולין היטב ותשים בהם שמן זית ותמשח הגידין. שם:" + ], + [ + "לעצור דם נידה
תקח שלשה פעמים ביום ערב ובוקר וצהרים תבלע בכל פעם שלש פלפלין. וטוב להניח את הפלפלין בתוך מעט יי\"ש כי אז תוכל ליקח אותם בניקל. ותוכל ליקח זאת איזה ימים רצופים:", + "לשליקערצין לשרות ט' חתיכות לחם לבן בתוך יין טוב וליתן לו לאכול חתיכה אחר חתיכה. מפעלות:" + ], + [ + "למי שיש לו כאב בצוואר וקשה לו לבלוע
יקח באפטייק בעד ארבעה העללער קלאָקאַלי ויקח מזה החצי ויתן בתוך רבע ליטרא מים וגם יתן לתוכו אויף איין שפיץ פין א מעססער האַלאָהן ויערב אותם בתוך המים ואיזה פעמים ביום זיך דער מיט אויס גארגלין:*ואם יש לו נפוח בהצואר ומתוך זה קשה לו לבלוע. יסוך בוואזיליהן במקום שכואב לו ויסוך לערך חמש מינוט או יותר ואח\"כ יניח שם חרט משוח בחלב בקר שנתבשל. או בנרות של חלב והחלב אשר על החרט יהי' עב יותר מחצי אצבע, בדוק: ", + "או יקח בעד ארבעה העללער האַלאָהן ויכתוש אותו היטב ויתן מזה החצי או שליש בתוך רבע ליטרא מים ויעשה כנ\"ל.", + "וזה ג\"כ טוב למי שיש לו בקיעות בשפתים או למי שיש לו כאב בצד הפה (אויסגיפרישיט) ימשח מזה במקום הכאב איזה פעמים ביום ויוטב לו. בדוק: " + ], + [ + "לפצע או מכה שקשה להתרפאות
יקח פלייטיך ויניח לתוך הפצע ויניח עליו מלמעלה איין פלאסטער פין יאחים - מאש ואח\"כ יכרוך על זה קאמפרעס (מטלית אשר ניתן במים ויסחוט אותו) וכן יעשה בכל י\"ב שעות." + ], + [ + "צרעת
למי שיש על גופו איין אויס שלאג יקח באפטייק דר' באכארטס זייפע מחירו שמונים וארבעה העללער וירחץ את גופו במי' חמים או קרים ויסוך את גופו בזה הבורות ויהיה כך על גופו לערך עשרה מוניטין ובעוד איזה ימים שירחץ בדרך זה יתרפא:", + "עוד להנ\"ל יקח שעוה לבנה וחמאה בלי מלח וכרכום וימשח." + ], + [ + "צו קרעמפפין
יקח בעד עשרה העללער קירשען טראָפפען ויתן מזה על צוקער עשרה טיפות כן יעשה בכל עשרה מינוט. ואם יוטב לו מעט יקח כזה בכל חצי שעה:", + "עוד להנ\"ל. יקח בעד עשרה העללער אַדאָנאָס וישפוך מזה על צוקער ויוטב לו.", + "עוד להנ\"ל. יקח באפטייק של ה' מיקאלאש צליחות פאגלינא סירפ מחירו שני קראנען וחמישי' העללער." + ], + [ + "צו נערפין. אודער קרעמפפע. אודער הארץ ברענין.
יקח באפטייק עשרה גראם ברום - נאטריאוס. ויתן בתוך צליחות ויתן לזה עשרים דעקי מים שנתבשלו (געזאטין וואססער) וישתה מזה (איין עס לעפיל שלשה פעמי' ביום. בשעה &11. ובשעה &5. ובלילה:" + ], + [ + "למריטת השער
ישים עליו מי בצלים. או ירחצו במים שנתבשל בהם עלי ההדס היטב: או בצואת שור מעורבת עם חומץ. שבילי אמונה:" + ], + [ + "לנתק הראש
ישים עליו מלח כתוש מעורב עם החלב כליות של עגל. או ירחצו במרת שור וצואת צאן מעורבין עם חומץ ישן ומעט מים עם דבש ואז יצמיח בו שער.*וטוב מאוד למריטת השערות שישפוך מים קרים על ראשו ב\"פ בכל יום ערב ובוקר בכל פעם לערך ליטרא מים. ואז יחזרו לצמוח. בדוק ומנוסה. שם:", + "להאריך השער. ימשחנו בשמן שומשמין.", + "מי ההדס יחזק השער ושרשם כי ימנעוהו מלהמרט. גם יועיל לילפת ולנגעים הלחים. שם:" + ], + [ + "מי שיש לו חום ביד או ברגל
יגרר בורקיס על ריב אייזין. ויניח אותו על מטלית ויניח שם ויוכל להיות שם מונח עד אשר יוחם. היינו לערך רבע או חצי שעה ואח\"כ יקח אחרת ויניח שם:" + ], + [ + "נגד תחלואי העור (לישֵיי)
יקח באפטייק מינים הללו. d &6 oxyd Zing.deki &6 Weis Wasilian.& ויערב את הג' מינים ביחד ויכתוש אותם בשעת &Talenn venetum 6& d. התערובות הדק היטב ויסוך מזה על האלישיי פעם א' בכל כ\"ד שעות. וישמור א\"ע מלחכך במקום הזה.*בספר דרך פקודיך כתב סיפרו לי מצדיק א' מופלג בדורו שהי' רואה איזה מאנשיו שהי' מתחכך על איזה מכה מצרעת שהי' לו ואמר לו שהחיכוך מזיק ומגדיל הצרעת ח\"ו. והשיב שאינו יכול להתאפק כי יש לו הנאה במה שמתחכך. ואמר אותו הצדיק ע\"ז שהדבר בזה הוא תולדות הניאוף הגם שיודע בעצמו שמזיק ומפסיד הגוף עכ\"ז אינו חוסם תאוותו והנאתו כרגע הבן הדברים עכ\"ל: ועי' דף נ\"ג ע\"ב בד\"ה נגד:", + "עוד להנ\"ל יקח בעד ששה העללער דיסטילירטען זעגיטש. ויתן שם כנגדו וכמשקלו דבש. וכן נאפט. דאס לאזין אויף דער קעך אביסיל אויף זידין. ויקרר אותו ויסוך בכל יום שני פעמים על מקום האלישיי:", + "עוד להנ\"ל טוב מאוד שיקח וואזיליען לבן ויסוך על מקום הלישיי ואחר שני שעות ינקה את המקום במטלית כן יעשה ב\"פ ביום. בדוק ומנוסה:", + "עוד להנ\"ל. יקח גלייד. גם בליי-ווייס. וגם שמן שקדים (מאנדיל עהל) ויערבם היטב וימשח שם:*ואם האלישיי הוא יבש. יקח ווייסען מאנדיל עהל וימשח שם ואח\"כ יפזר עליו בליי-ווייס:
עוד להנ\"ל. יקח דיסטילירטין זעגיטש בעד ששה העללער ויתן שם מעט שמן טאפעל ויערבם היטב וימשח מזה על מקום הלישיי ואח\"כ יתן וואט עליו. כן יעשה ב\"פ ביום: ", + "קח דוחן (שקורין רייז) ותבשל בחומץ טוב ושים בשק קטן ושים במקום הכאב בעודו חם.*וטוב ג\"כ שיקח חרדל (שקורין גארטשיצע) ויניח במקום הדקירה. ויזהר תיכף כשיתחיל להרגיש הדקירה יקח יי\"ש חזק (שפירטוס) ויתן על ידו ויסוך היטב במקום הדקירה ויוטב לו. בדוק: תולדות אדם." + ], + [ + "עצירות
למי שיש לו עצירות לעשות פיללען להפתח. יקח א' וחצי דעקי האלאז ויתן שם יין שרף שיכסה את האלאז. ויקח א' דעקי ריבארברים ויכתוש אותו היטב עד שיהיה דק כקמח. חצי דעקי צימרינג שיהי' ג\"כ דק כקמח. חצי דעקי מאגנעזי. חצי דעקי ווערים קרויט ויכתוש ג\"כ שיהיה דק מאד. ויליש את זה עם הָאַלאָז ויעשה מזה כמו עדשים (ארביסליך) ויתן על זה גימאהלינים אינגבער געהלין ויקח מזה קודם אכילה בערב:" + ], + [ + "נגד החולערי ח\"ו
אם ההרקה והשילשול יתחזק יניח בהמקום תחת החזה וממעל לכרס וגם במקום הטבור תחבושת של חרדל (שקורין גארשיצע). ויתנו לו להריח עטער סאלפאריק זה קונים באפטייק ויריח בו הרבה ויוטב לו. ועי' עניני סגולות דף מ\"ד ע\"א:", + "[השמטה: (שם דף נ\"ה ע\"ב) ויוטב לו. בשו\"ת הד\"ר ח\"א סי' כ\"ח כתב עובדא ידענא דבשנת תר\"ח נסעו מפ\"ק להקדוש המפורסם מוהר\"ר מאיר מפרעמשלאן זצוק\"ל לעשות פ\"נ עבור העיר שינצלו מהחול\"ר ר\"ל ונתן לחם וצפחת מים לתלות בבית איש המיוחד בעיר ואמר הרמז וברך את לחמך ואת מימיך והסירותי מחלה מקרבך. וכן הי' בעז\"ה:", + "ופ\"א צוה הרב הצדיק הקדוש הנ\"ל להרב החסיד ר\"מ קאנער מטיסמניץ יצ\"ו בשעת המגפה ר\"ל שיקבעו ישיבתו בתוך הסוכה. כי יצפנני בסוכה:", + "ובספר בארת המים כתב שבשנת תקצ\"א היתה שוררת המחלה הנ\"ל רח\"ל עלי התבל וגם ברימנאב ועשאו להסגולה כי השיאו איש עני עם בתולה עני' והחופה הי' עלי הבית עלמין. והנה כאשר רצו להוביל החתן והכלה תחת החופה חלתה הכלה בחולי הלז ב\"מ וספרו הדבר להרה\"ק מוהר\"צ הכהן זלה\"ה אזי פתח את פיו הקדוש ואמר קיי\"ל מעבירין את המת מלפני הכלה. ותיכף נתרפאה מחלי' ושבה לאיתנה הראשון:]" + ], + [ + "למי שיש לו חום
וועגין היץ אפ צי שלאגין יקח בעד ט\"ז העללער גראם אחד חינא ויחלק את זה על שלשה חלקים. ויקח חלק א' בבוקר. וחלק א' בצהרים. וחלק א' בערב. וטוב יותר שיקח מאַריאַד חינא ויקח אותו בתוך אויבלאט:", + "ואם החום הוא ע\"י בויך טיפאס יעשה מגראם א' שני חלקים וחלק א' יקח בבוקר בשעה &11. וחלק א' בערב בשעה &5. וכך יקח שני ימים או שלשה. ויוכלו ליתן לו רוטב. שליים-זופע חלב. זאהר-מילעך. ומעט יין. ויוכלו ליתן בתוך היין מעט מים. וצריכין להשגיח שיהיה לו יציאה עכ\"פ פ\"א בתוך שלשים שעות. ויוכלו לעשות לו חוקן עם שמן. ואם יהיה לו יציאה בכל פעם צריכים ליתן רפואה לעצור אותו וטוב שיתנו לו על הבטן בכל שעה איין קאלטין אומשלאג ויסחוט אותו בידו בשעת הנחתו על הבטן. ואם יש לו חולי ראש יתנו לו על ראשו בכל פעם אקאלטין אומשלאג וישכב בכל פעם על צד אחר:" + ], + [ + "צו איין רויז
למי שיש לו רויז על פניו או רגלו ח\"ו. יקח חלב בקר או נרות של חלב ויסוך על המטלית ויניח במקום ההיא והחלב שעל המטלית יהי' עב יותר מחצי אצבע:" + ], + [ + "עוד להנ\"ל
אודער צי איין לויף רויז. יקח הלובן מן ביצה אין גוט דורך שלאגין. ואח\"כ יתן לתוכו שני קאווע לעפאליך מאגינעהזיע ויערבם היטב ויסוך מזה עם נוצה במקום הרויז ואח\"כ יכסה שם עם וואט. ובפעם א' או ב\"פ יוטב לו. ואם יהיה האוואט אדוק שם יתן על זה מים חמים (ארים שפרוצען). בדוק ומנוסה.", + "מי שנתחרש מחמת איזה מקרה. קח מרה של דג הנקרא העכט ושים אותו באזנו ויועיל. תולדות אדם:", + "אמ\"ה אחר אשר זבדני אלקים זבד טוב וזכני שהגיעו לידי חבילות כתבי קודש פעולות וסגולות ורפואות ממקובלים מפורסמים בכן אמרתי לפרסמם בעולם לזכות בהם בני דרא. ואפי' בעיירות גדולות שיש להם רופאים מכ\"מ יש בהם זכות לעני שאין ידו משגת לגשת אל הרופא. ואני תפלה לנורא עלילה שכל חולה ימצא בספר זה רפואה ותעלה: " + ], + [ + "איזהו ליקוטים יקרים ונחמדים מספר מוסר אשר הכינו וגם חקרו אחד קדוש מחסידים הראשונים:
יבחר האדם לעצמו לפחות מצוה אחת מיוחדת ויהיה זריז וזהיר בה כל ימיו: וימסור נפשו עליה. ולא יתנצל שום התנצלות להבטל המצוה:", + "אחי וידידי מאוד הזהר מהכעס שהוא דומה לע\"ז ח\"ו. והנה מצאתי מרפא ומזור ורפואה לחולי זה לתיקון כעס יתפלל בכל תפלת י\"ח באלהי נצור לשוני מרע ושפתי מדבר מרמה ולמקללי נפשי תדום רבונו של עולם תזכני למדת הענוה והכנעה ושאהיה שמח ביסורים המבזים והמכעיסים אותי ונפשי כעפר לכל תהי':", + "ירגיל עצמו לומר בכל שעה וכל רגע תפלה זו. רבונו של עולם אתה הוא המסייע להבא לטהר ולמען שמך תסייעני שלא תהיינה מצותיך נסתרות ממני:", + "תרגיל עצמך להתפלל תפלה זו בכל יום אחר תפלתך. כי היא תפלה ליראה ומוצלחת ותועלת לכל דבר שבעולם. והיא תפלה חשובה מה שיחידי סגולה מסרו לידי בהיותי בירושלים עיר הקודש תוב\"ב.", + "[השמטה: (שם דף נ\"ו ע\"א) ותועלת לכל דבר שבעולם. בספר שער היחודים דף ט\"ו כתב וז\"ל טוב שיכוון כוונה זו בכל שבוע פ' קח לך סמים וכו' בכל יום ינקד שם מצפ\"ץ בניקוד תיבות אלו ויציירהו לפניו כשהוא עוסק בתורה ביום א' ינקדו בניקוד קַח. וביום ב' לְךָ בג' סַמִים. בד' נָטָף. בה' וּשְׁחֵלֶת בו' וְחֶלְבְּנָה ובליל שבת בניקוד סַמיִם. ובבוקר ולְְּבוֹנָה ובמנחה ניקוד זַכָּה: ", + "ועתה אמרתי לגלות לך סוד גדול ונפלא אם יש לך תביע' עם איזה אדם או תהי' בצער ואתה עומד בדין וכן ח\"ו לנכפה שיש בקרבו ח\"ו רוח רע או למשועמים תאמר זה היחוד ותביט בפניו ובלילה קודם שתישן תכוין באויבך או בבר פלוגתך ותנצח ותראה נפלאות עכ\"ל ועי' ש\"ע האריז\"ל דף כ\"ג: ]", + "מספר התיבות שבתפלה זו הם מנין צ\"א נגד ב' שמות יהוה אדני מנין אמ\"ן וכמנין מלא\"ך. ומספר אותיות שבתפלה זו מנין שס\"ה נגד שס\"ה ימים שבשנה נגד שס\"ה מינים שבקטרת ומיוסדת בראשי פסוקים שם מ\"ה:
יומם יצוה ה' חסדו ובלילה שירה עמי תפלה לאל חיי: ואני תפלתי לך ה' עת רצון אלהים ברב חסדך ענני באמת ישעך: דרשתי את ה' וענני ומכל מגורותי הצילני. הטה אלי אזנך מהרה הצילני היה לי לצור מעוז לבית מצודות להושיעני: אלהים להצילני ה' לעזרתי חושה: ואתה ה' אדני עשה אתי למען שמך כי טוב חסדך הצילני: אתה האל עושה פלא הודעת בעמים עזך. ויושיעם למען שמו להודיעם את גבורתו: הנה אל ישועתי אבטח ולא אפחד כי עזי וזמרת יה ה' ויהי לי לישועה. אלהים אל תרחק ממני אלהי לעזרתי חושה:." + ], + [ + "בספר יוסף אומץ אות תפ\"ד. תפלה זו קבלה מר\"ת האומר בכל יום אני ערב בדבר שלא יארע לו שום פגע רע כל אותו יום ויצליח בכל דרכו:
בבקשה מכם מיכאל וגבריאל ורפאל שתעמדו בתפלה בבקשה ובתחנונים לפני מלך מלכי המלכים הקב\"ה שאצליח בכל דרכי ובכל מקום שאני הולך הן מלסטים שלא יזיקוני הן משדין הן מלילין הן מאיש ואשה מכל דבר רע הן מחרב ודבר הן מרעב הן מכל פורעניות ההולכים ובאו לעולם מן הכל יצילנו ה' אלקי ישראל שלא ישלוט בי לא בגופי ולא במאדי ולא בזרעי", + "יהי רצון מלפניך ה' אלהי ואלהי אבותי שתהא השעה הזאת עת רצון לפניך שתשמע את תפלתי ובקשתי ה' צבאות עמנו משגב לנו אלהי יעקב סלה. ה' צבאות אשרי אדם בוטח בך. ה' הושיעה המלך יעננו ביום קראנו. ג\"פ המלך הגואל. ז\"פ לישועתך קויתי ה'. לפורקנך סברת ה'. ז\"פ גד גדוד יגידנו והוא יגד עקב. כך אצליח בדרכי כמו שעשה יהושע בעבר הירדן עם ישראל ולמלחמה עם הכנעני למלחמה ושב בשלום לארצו עכ\"ל:", + "בספר עבודת הקודש יוסף בסדר כתב קבלה מרבינו יהודא החסיד זצ\"ל שכל האומר ג' פסוקים שסימנם אב\"י. ביושר ולמפרע בכל יום. ניצול מכל צרה:", + "אתה סתר לי מצר תצרני רני פלט תסובבני סלה. סלה תסובבני פלט רני תצרני מצר לי סתר אתה: בטחו בה' עדי עד כי ביה ה' צור עולמים. עולמים צור ה' ביה כי עד עדי בה' בטחו. ה' עוז לעמו יתן ה' יברך את עמו בשלום. בשלום עמו את יברך ה' יתן לעמו עוז ה'.", + "עוד שם. מ\"כ בכתב רב ומקובל שהאומר פ' אלו ינצל מכל צרה:", + "יהי כבוד ה' לעולם ישמח ה' במעשיו.", + "יהי שם ה' מבורך מעתה ועד עולם.", + "המביט לארץ ותרעד יגע בהרים ויעשנו. רומה על השמים על כל הארץ כבודך:", + "יהי רצון מלפניך ה' אלהינו ואלהי אבותינו שתעשה למען רחמיך ובזכות פסוקים אלו ושמות הקודש אשר בהם ושמות הקודש הרמוזים והמצורפים בהם תרחם עלינו ותצילנו מכל צרה ותרצנו ברחמיך הרבים אנס\"ו:", + "ובספר אור צדיקים כתב בשם מדרש הנעלם. ר\"י כד הוי קם בשחרית הוי מצלי ואמר יהי רצון מלפניך ה' אלהי ואלהי אבותי שיהי' לבי נכון ומסור בידי שלא אשכחך:" + ], + [ + "לחן ולחסד
אחר תפלת שחרית יאמר. האזינו השמים ואדברה ותשמע הארץ אמרי פי יערוף כמטר לקחי תזל כטל אמרתי כשעירים עלי דשא וכרביבים עלי עשב כי שם ה' אקרא הבו גודל לאלהינו.", + "יהי רצון מלפניך ה' אלהינו ואלהי אבותינו שתעשה למען רחמיך ולמען קדושת פסוקים אלו והשמות הקדושים שבהם ותננו לאהבה לחן ולחסד ולרחמים בעיני כל רואינו ויהיו דברינו נשמעים לעבודתך ויהיו כל מעשינו לש\"ש ותצליחנו בלימודינו ובכל מעשה ידינו אמן כי\"ר:", + "תם ונשלם שבח לאל בורא עולם.", + "עוד בא לידי סגולות טובות ויקרות מספרים הקדושים. ורפואות אשר שמעתי מאנשים מומחים. ומכתבי רופאים מובהקים. כולם מנוסים ובדוקים:", + "סגולה לזכרון. להתפלל במחשבה על הזכרון בשעת הקידוש בשעה שאומר זכרון למעשה בראשית. שטעתי מאדמו\"ר הרב הצדיק הקדוש מאלעסק שליט\"א בשם זקינו הרב הקדוש המפורסם מהרי\"א מזידיטשוב זצוק\"ל." + ], + [ + "סגולת האבנים.
אבן האודם אבן הזאת נקרא' רובין*בספר ארחות חיים ש\"א אות ה' כתב בשם ס' יפה ללב שכ' בשם הקדוש מוהרח\"ו בכ\"י סגולה לזמן מגיפה תתלה עליך אבן אדומה או של רובין או של דיאמאנטי או שאיילאן או זאפור\"ה אך הרובין הוא טוב מכל השאר אך צריך שיהי' נוגע ממש בבשר אדם ודבוק בו: ומראהו אדום כדם. וכן תרגומו סמקן. וסגולתו שכל אשה שנושאתו אינה מפלת לעולם נפלים ואמרו שהוא טוב לאשה המקשה לילד ואם היו שוחקים אותו ומערבים אותו באכילה ובשתי' מועיל הרבה להריון כדודאים שמצא ראובן שם דמות אדם. רבינו בחיי (תצוה). וכן כ' בספר מדרש תלפיות אות א':", + "ספיר והוא הנקרא שפיל\"ו. והוא מראה תכלת. וסגולת אבן זה שהוא טוב לאור העינים ולכך מעבירין אותו על העינים. ואמרו האבן הזה יועיל לכל כאב ונפיחה באיזה מקום שתהי' בגוף שם.", + "כל האומר מזמור שיר למעלות אשא עיני אל ההרים וכו' סוף כל תפלותיו קודם עקירת רגליו מזמנין לו בת זוגו ההוגנת לו. אגרא דפרקא אות ס\"ג בשם בע\"מ" + ], + [ + "לעין הרע
סגולה להנצל מעה\"ר של איש אחד הבא פתאום. לומר הפסוק וישא בלעם את עיניו וירא את ישראל שוכן לשבטיו ותהי עליו רוח אלקים. שם אות ע\"ב.", + "אם אומר פיטום הקטורת בכוונה או תהלה לדוד. יתיש כח הס\"ס למסור כל חיותו. ואפילו נמסר גז\"ד בידו עליו או על אחד מב\"ב מתבטל הגז\"ד בכח פיטום הקטור\"ת. שם אות ל\"ו בשם כסא מלך.", + "סגולה למי שמתים בניו ח\"ו שהילד אשר יולד אחר מיתת בניו ר\"ל. יקראהו בשם אחיו אשר מת לפניו באחרונה בהוספת שם חדש ויקראהו בשם החדש לראשונה ושם המת לאחרונה ויחיה הילד. סגולה זאת בדוקה היא כי כן הי' מעשה בבת גר\"א אשר מתו ילדיה רח\"ל וכאשר הולידה בן מחדש עשתה כדברי הגר\"א הנזכרים וחי הילד וגם הילדים אשר ילדה אח\"כ חיו. מובא בס' עליות אליהו דף כ\"ז הערה נ\"א. " + ], + [ + "סגולה לקדחת.
יקח הקליפה הדקה מן הביצה ויכרוך סביבות אצבע הקטן של יד ימין מראשו ועד סופו וירגיש כאב גדול וכמו שעה יפול הקליפה מאצבעו ולא יהי' לו עוד קדחת והוא בדוק ומנוסה הרבה פעמים ויועיל בעז\"ה רק שיש ליזהר שקודם שיפול הקליפה הנ\"ל מעצמו מאצבעו לא יקח אותה משם בידים כי לא די שלא יועיל כי אף גם אולי יזיק לו ח\"ו לכן יהי' זהיר כנ\"ל. דרך אמונה אות ס' בשם הרב הצדיק הקדוש מוהר\"ר מיכל מזלאטשוב זצוק\"ל." + ], + [ + "סגולה למי שאינו יכול לישן
יצייר במחשבתו סלוני המים הרבים הנגרים ועי\"ז יתעורר בקרבו הליחה הלבנה וממנו בא השינה. קהלת יעקב להרב הצדיק הקדוש מדינוב זצוק\"ל אות ש\"י בשם פרדס שער הגוונים." + ], + [ + "דין
סגולה. להמתיק הדינים מעליו. יקח ב' מטבעות ויפיל עליהם גורלות גורל א' לד' וגורל א' לעזאזל. המטבע שיצא עליו הגורל לד' יתן אותו לצדקה. והגורל אשר עלה עליו לעזאזל ישליך אותו לאיבוד ועי\"ז נמתק הדינים. ליקוטי מהר\"ן." + ], + [ + "דרך
סגולה למי שרוצה לצאת לדרך שיתן לו חבירו איזה מטבע ויציין את המטבע בשליחות שיתן שם לצדקה ויהי' שליח מצוה ושליח מצוה אינו ניזוק. שם בשם ס' חקי חיים מחתן המג\"א ז\"ל.", + "כתב לי הרב הג' אבד\"ק פלונסק שיחי' בשם ש\"ב הגה\"ק מופת דורו הרב מו\"ה אברהם אביש'ל זצ\"ל אבד\"ק פראנקפורט דמיין. מכי\"ק. על סגולות ורפואות וקמיעות." + ], + [ + "לסער שבים
בנהר ונחל שוטף. כתוב על קדירה חדשה מבחוץ אלו השמות עַלְתֵעַג קִתַאָ הַוְאמִובַ וזה יוצא מר\"ת של פסוק פ' נח עשה לך תיבת עצי גופר קנים תעשה את התיבה וכפרת אותה מבית ובחוץ בכופר. וגם תנקד בניקוד של אותיות הפסוק." + ], + [ + "להבין הלכה או פסוק
יאמר בכוונה גדולה יהר\"מ השם הקדוש שִאָאָצָים שר החכמה והשכל שתשלח לי המלאך פתחיאל שיבאר לי הלכה זו או פסוק זה. כך תאמר ק\"א פעמים. ופניך יהי' נגד דרום. ואז יבין וישכיל הענין עפ\"י השגה.*עוד כתב מצאתי סגולות בכתב יד קודש של זקיני הגאון הקדוש ר' צבי הירש זצ\"ל אבד\"ק ברלין בן בתו של החכם צבי ז\"ל: . " + ], + [ + "לכאב שינים.
ראיתי שנוקבין ביתד כידוע באלו אותיות כתובים בנתר על הדלת גדא גדס גלא גלס.", + "ובספר אחד מצאתי כך. יקח יחד מהנפח בחנם למען השם וגם נתר בחנם ויכתוב על הכותל זה איש ישיש גשישוש אשריטוש ותקע בכל אות ושאל אם עדיין כואב לו ובמקוה שיכלה הכאב יתקע היתד שלא תמוט ולא יבא לו החולה לעולם. וצריך לתקוע במקוה גבוה שלא יקחוהו משם. ע\"א תשא עליך קמיע שכתוב עליה שם אופלא:", + "רפואה טבעית ג\"כ מספר הנ\"ל אומגילעשטין קאליך כמו אגוז קטנה וגם שמן זית כמו שני לעפיל פיל וינוח הסיד תוך השמן זית ויעמוד אצל האש ביז דער קאליך אפ גילעשט איז ויעשה מזה קוגיל ויניח על השן ויתרפא בו ע\"כ:" + ], + [ + "אויב
סגולה להנצל מכל אויב ומסטין ופגע רע ותהי' אימתו מוטלת על הבריות כל היום. יאמר פסוק זה בבוקר אחר ברכות השחר תיכומ\"ו ג\"פ. וזהו.", + "לא יתיצב איש בפניכם פחדכם ומוראכם יתן ד' אלקיכם על פני כל הארץ אשר תדרכו בה כאשר דבר לכם. בשם ס' אחד." + ], + [ + "דאגה
סגולה נפלאה להנצל מכל דאגה ויהי' כל היום שמח וטוב לב. ואמר תיכומ\"ו אחר ברכת השחר בלי הפסק כלל בשום דיבור ג\"פ מיכאל הכהן הגדול שר ואפטרופוס של ישראל. שם בשס ס' אחד." + ], + [ + "דיבור
סגולה מי שנתאלם וניטל ממנו כח הדיבור ר\"ל. להשים בפיו קליפות אתרוג ותראה פלאות. שם בשם ס' ילקוט משה." + ], + [ + "סגולה להריון ולגדל בנים.
אשה שהיא קשת רוח בגידול בנים או שאין לה כלל ח\"ו תאמר לאחר הדלקת הנרות ההפטורה של יום ראשון דר\"ה. וטוב שתבין מה שהיא אומרת ותאמר בכוונה. ויש לה ליתן קודם הדלקת הנרות איזה פרוטות לצדקה ויש לכל אשה לעשות כן. ועי\"ז תזכו. לבנים טובים תלמידי חכמים. ספר שערי האמונה בשם ס' זר זהב שעיר הקודש ירושלים יש להם קבלה זו מהאריז\"ל:", + "אם יש ח\"ו צרה גדולה על העיר יאמר כל א' וא' אותם פסוקי תהלים באותיות של שם אותה העיר דרך משל אם העיר נקראת איזמיר יאמרו כל הפסוקים שבתהלים המתחיליה באות א' ואח\"כ הפסוקים המתחילין באות י' ואח\"כ הפסוקים המתחילין באות ז' וכן כולה עד גמירא והיא סגולה אמתית בעזרת האל יתברך והוא ג\"כ סגולה לכל הצרות שלא יבואו. מדרש תלפיות אות ב' בשם ספר קיצור לוחות הברית: " + ], + [ + "סגולה לשמירה
כשתצא מן העיר תקח קומץ עפר מצד ימינך ותאמר עליו ויסע מלאך האלקים ההולך לפני מחנה ישראל וילך מאחריהם ויסע עמוד הענן מפניהם וילך מאחריהם ותאמר מיכאל מימיני בשם אלהי אברהם. ותקח קומץ עפר מצד שמאלך ותאמר ויבא בין מחנה ישראל ויהי הענן והחשך ויאר את הלילה ולא קרב זה אל זה כל הלילה גבריאל משמאלי בשם אלהי יצחק. ותקח קומץ עפר מלפניך ותאמר ויט משה את ידו על הים וישם את הים לחרבה ויבקעו המים ותאמר אוריאל מלפני בשם אלהי יעקב. ותקח קומץ עפר מאחריך בשם אלהי דוד מלך ישראל ושכינת אל מעל ראשי בשם אלהי ישראל. ותפזר העפר לארבע רוחות העולם ותצליח בכל הדרך ולא תפחד משום דבר בעולם. מדרש תלפיות אות ד' בשם כתיבת יד" + ], + [ + "אויבים
קבלה בידינו אס ילך אדם בדרך אויבים ויראה אויבים באים יקרא זה הפסוק ויושע ה' ביום ההיא עד סוף הפסוק ויחשוב זה השם בלבו ובעיניו באותיותיו ובנקודיו והוא זה נעורירון. שם בשם כו':" + ], + [ + "להצלחה
בבואך לשולחן אמור רפאל ויתברך לחמך ומימך. בצאתך לדרך זכור דניאל תנצל מכל פגע רע בבואך לפני מושל או מלך זכור בדניאל ותצלח. שם.", + "אוריאל נרמז בפסוק וראית את אתורי וכו'. מי שאומר אותו שבע פעמים בכל יוה בנשימה אחת בשעה שיקום ממטתו בידים נקיות מובטח לו שיצליח באותו יום. שם.", + "שא אצלך אבן שנמצא בקורקבן של תרגגול שהוא דומה לקרוסטאל מזכר לזכר ולא יוכל שום אדם לעשות לך רע כלל." + ] + ], + "Remedies": [ + [ + "עניני רפואות
כל הדברים ששותים או אוכלים לרפואה צריך דוקא שישב בשעת אכילה או שתיה. בלבד בשעת עיפוש ר\"ל לעשות דוקא מעומד.", + "כל דבר רפואה שצריך לאכול או לשתות צריך שיהי' אליבא ריקנא או קודם שכיבה ולא יאכל ולא ישתה אחר זה לערך שעה או יותר ואם נאמר בפירוש באותו רפואה שצריך להמתין יותר. צריך להמתין יותר.", + "אם אוכלין או שותין דבר רפואה במשקה או במאכל יזהר שלא יהא הרבה המשקה שלא יתבטל כח הרפואה ועל כל פנים יזהר שלא יתבטל כח הרפואה בס'. תולדות אדם:" + ], + [ + "דלקת המוח. רוקענמארק ענטצינדונג
סימניו כאב תמידי באחד המקומות בהשדרה. ולמען הכר בברור צריך למשמש כל אורך השדרה באצבעות. אז במקום ע\"י הדחיקה באצבעות הכאב מתחזק. הרפואה היא העמדת עליקות על מקום הכאב. ולהניח רטיית האבעבועות על מקום הכואב. דרכי הרפואה:" + ], + [ + "הדפק
בבואך לבקר את החולה אז יהי' לך הדפק כמורה הראשיי (הויפט פיהרער) כל שהדפק ממהר יורה על התגברות החלי. וכל שהמהירות מתמעטת כן יורה על הקטנת המחלה וסכנתה. וכל שהדפק מתקרב אל מעמדו הטבעיי כן קרובה יותר שיבת הבריאות:", + "דפק המהיר מטבעו הוא סימן תמידיי המורה על מחלה ממיני הקדחות. פיבער קראנקהייט.", + "באמצעות הדפק נוכל כמו כן להבדיל בין שני מיני קדחות. היינו בין קדחת מפסקת (וועקסעל פיבער) ובין קדחת מחלשת (נאכלאססענדע) לאשר כי במין הראשון נעשה הדפק למועד ידוע שוקע לגמרי. ובמין השני נשאר הדפק מגורה יותר או מעט גם במועד החלשת והתמעטות מעמד כקדחות.", + "כשהאדם הוא במעמד בריאותו. למשל במגודלים יותר מכך &80 דפיקות במינוט. ובילדים עד ב' שנים יותר מן &100 דפיקות ברגע (מינוטע):", + "למען להכיר כל אלה מהדפק. מהצורך להניח 3-4& אצבעות היד על הדפק (העורק) למען להרגיש אותו ברוחב ד' אצבעות להחזיק את האצבעות משך זמן מינוט אחד ויותר. למען שום לב אל הנקודה המורגשת בעת המישוש ולדחקו. פעם להגדיל הדחיקה ופעם להקטינה. או לשנות הדחיקה ע\"י האצבעות למען להרגיש אל נכון את ההכשרה של העורק להדחק אשר לזה צריך הרגל ואימון היד להרגיש.", + "עם בקור הדפק צריך תמיד לשום עין ולב ולהתבונן על שאר מקרי הקדחת. היינו אם כשהדפק מתמלא ומתחזק יתגברו לפי ערך גם הכאב החום והדבור בלא דעת. ואדמימות השתן. וכדומה. אז בלי ספק שהמחלה הוא מתכונת הדלקת ודורשת אופן שימוש אופן הרפואה במנגדי ההבער*ובזמנים ידועים יכול הדפק להתהוות מלא וגדול גם בלא דלקת. זה נמשך לפעמים ממלוי דם מקומיו בהחזה. בפרט מסבל הטחורים: :", + "בבוא הרופא לבקר את החולה לא ימשש תיכף את דפקו. כי ברוב החולים משתנה הדפק מביאת הרופא לבקרו. ע\"כ צריך הרופא לדבר מקודם עם החולה דברים המיושבים על הלב איזה רגעים. למען להרגיעו ואח\"כ למשש את דפקו. כן צריך לשוב לב אל מדריגת חום האויר של החדר שהחולה שוכב בו. ועל אכילת חמה שאכל החולה מקודם. או תנועת הגוף וכדומה. אשר כל אלה יוכלון לפעול השתנות בהדפק. (דרכי הרפואה מהפראפעסאר הופעלאנד באקאדעמיע דברלין):" + ], + [ + "אוזן
לכאב האוזן. קח בצל וצלה אותה ושים בה שמן שקדים מרים ותסוך באוזן תראה פלאות. סגולות ישראל בשם ספר א':", + "ע\"א קח מרה של דג ושים באזנו. שם." + ], + [ + "הקאה
אם מקיא מה שאוכל יקח בצלוחית חומץ חזק וישים בתוכו קצת פאטיש ויערב היטב עם כף ועי\"ז יתמלא הצלוחית עם שוים וישתה כך. בדוק. כתר תורה עץ חיים." + ], + [ + "לחולה הייב-מוטער
קח מושקט ניס ותכתוש דק דק על ריב אייזין וקח חמאה בלי מלח ותערב עם המושקט הנ\"ל. ותקח קליפה של אגוז לועז שקורין וועלשנה ניס ותמלא את חלל של הקליפה ותניח על הטבור והאם תאכל מזה. וכשתראה שאכלה אזי תמלא שוב שנית. כך תעשה פעמים ושלש ויועיל בעז\"ה. מפעלות:" + ], + [ + "זיעה
אם רוצה להזיע. יקח באפטייק באזיווע קוויאט ויבשל כמו טעה וישתה קודם שילך לישן. או ישתה מיץ הלימוני וגם הוא מביא זיעה והוא מתמתק עם צוקר. היכלי שן פ' תבא." + ], + [ + "עוד להנ\"ל
באפטייק סאיליציל פילווער מחיר &2 פראשקיס &12 העללער. ויקח &1 פראשיק בתוך כף עם מעט מים. ואחר שעה יקח ג\"כ פראשיק א' כנ\"ל. ויזיע*ונודע מפי רופאים שכל אדם ובהמה וחיה כל גופו וכל איבריו מלאים נקבים דקים קטנים עד שא\"א לראותם ולפיכך כשיש לו כאב בבני מעים ואיברים הפנימים וכיו\"ב כשהוא מזיע הכאב יוצא ממנו. היינו משום שאותו מוגלא וכאב ומיחוש שבפנים יוצא דרך אותן נקבים ומזיע ונתרפא: ", + "זיעה היא רפואה לחולי הקדחת. לקוטי עצות." + ], + [ + "לזיעת הרגלים
ישרף האלוין (או יקח גימאליניס האלוין) ויערב עם רייזשטארק וימשח במקום הזיעה. סגולות ישראל." + ], + [ + "זכרון
לנער שלא ישכח תלמודו. קח פלפל (פפעפער) וזנגב\"ל (אונגבר) חלק כחלק ותדוק אותה היטב ועשה אותם בחמאת בקר ואח\"כ בדבש שהוסר הקצף. ר\"ל שיסיר מה שיעלה מן הרחיחה ועשה הדבש עם הסמים הנזכרים ועשה מהם גרעינים ואכול א' בבוקר וא' בערב. ומי שיעשה אותם שבוע אחד יזכור כל מה שילמד. ואם יאכל אותם ב' שבועות יזכור כל מה שישמע. ואם יאכל אותם ג' שבועות לא ישכח כל מה שישמע לעולם. ", + "ויש בו י\"ב סגולות ירפא הצרעת וכאב השיניים ויעקור אל בלגא\"ם ר\"ל מי שצוארו חולה. ויוסיף תאות המשגל. ויאמץ עושהי וסבוב הראש מן הרוחות ויסיר הכשפים ומן כאב החללים והמתנים הקרים או חמים ומערבוב הדס ומן הטחורים ומהכליות. סגולות ישראל בשם כת\"י מערבי:" + ], + [ + "לחולה נופל ל\"ע
יקח באפטייק שמונה דעקי קאלי בראמאטי מחירו לערך &80 העללער וישים את הנ\"ל בתוך ליטער מים עד שיומק. ויקח מזה בבוקר גלעזיל א' וכן בערב וימשוך לקיחתו מזה הליטער חודש אחד. ויקח כזה שנה תמימה. רק צריך לשאול ג\"כ לרופא אם יש לו חזה בריאה וחזקה. כי הוא מזיק מאד להחזה. ובדוק שמיום לקיחתו לא יראה עוד את החולאת רק יבוא על גופו נגעים וכדומה ועייניו יהי' דומעות. ואח\"כ יתרפא מכל זה. עוד להנ\"ל קח החולה והעמידהו תחת אילן לוזים וקח מקדח ועשה חור למעלה מראשו באילן ותקצץ שערות מעל ראשו ותחוב בחוך החור הנ\"ל וקח עץ ותחוב בתוך החור ויאמר הא לכה חלקכם. וטוב ג\"כ למשוגעים ולכל מיני חיצוניות לעשות כן. סגולות ישראל.", + "עוד להנ\"ל יזהר כל ימיו לאכול דבר יום ביומו חרדל (גארטשילי) ט' גרעינים ומובטח שלא יהי' לו באותו יום בודאי. וצריך לזהר שלא יענה עצמו בסגופים ובעינוים. ויזהר מאד ממאכלי חלב וגבינה. וגם צריך לזהר במה שיכול לעצור ולסרס עצמו. ויזהר מאד שלא לאכול שום דבר מר ולא יראה בשום מת או נבילה מכל אשר הי' רוח חיים באפו אפי' בדגים מחים. שם. עוד להנ\"ל קח שער מכלב שחור וחלה בצווארו. שם:", + "עוד להנ\"ל תקח זעפרא\"ן מבושל ביין וישתה ד' ימים ויתרפא. שם בשם הרה\"ק מהר\"ש שרעבי זי\"ע:" + ], + [ + "טחול
לחולי הבאה מצד הטחול. ישתה מים הצבועים בצבע ברזל. והם מסוגלים לכל תחלואי טחול. תמצא באפטייק*מי שיש לו טחול נפוח בחולי נשימתו קצרה ובטורח כל דהו נלאה בכשלון ברכים. רפואתו ללבן חתיכה של ברזל באש ולכבותה במים מאה פעמים וישתה אותם ג' ימים ומיד יוקטן הטחול ויחזור לבריאתו. וזה בדוק ומנוסה. דברי יצחק בשם ספר כסא מלך דף מ\"ג ע\"ב:
ובספר דברי חיים (לחנוכה) כתב וז\"ל ידוע שלפעמים נותנין לרפואה איזה דבר שהוא מתנגד עפ\"י הטבע. כמו אם יש לאדם קישוי בכבד. או בטחול שותה מי החמין שבמקומותם הם מתקשים למאד. ומקשים כל דבר הן עשבים הצמחים וכדומה. והטעם הוא כי טבע האדם ותנועתו מתגבר על הטבע המים ומכח התנגדות ההפכים נתרככו קשיות הטחול: . מפעלות. או ישתה מהמים שנפחים מצננים בו הברזל ז' ימים בכל יום אליבא ריקנא. עוד להנ\"ל. יקח זבל צאן ה' גרגרים ויערב עם חומץ חזק וידבק על הטחול ויתרפא. סגולות ישראל.", + "עוד להנ\"ל. וכן למי שיש לו כאב בהכבד או נפוח. וכן לשאר איברים הפנימיים שיש לו בהם כאב או נפוח. יקח מהמים שבביתו (שטוב וואסער) ויתן בהם מלח וכן יתן לתוך ליטרא מים &8 לעפיל יי\"ש חזק. ויעשה לו מזה בכל שלש שעות אקאלטין אומשלאג. ובקיץ ביום שהחום גדול יוכל לילך בהקאמפרעס על השוק ג\"כ ובלילה יוכל להיוח מונח יותר:" + ], + [ + "ילדים.
כשמתחילין השינים לצאת ימרחו בשר שיניו בחמאה או שומן תרנגולת. או תתלה בצוארו שן של סוס או שן של כלב וימרחו עורפו וגרונו בשומן ויצאו שיניו בלי כאב. סגולות ישראל." + ], + [ + "קאכ-הוס.
יבשלו לו בעריקיס עם קאנדיל צוקער בישול הרבה ויתנו לו המרק לשתות וטוב ליחן לו חלב ובריסטט טהע ודבריה מתוקיה ושמנים. שם." + ], + [ + "למאזלען.
עיקר השמירה שישכב בחדר שיהי' אויר ממוצע לא חם הרבה ולא קר. ומי שיכנס מבחוץ לא יבא תיכף להחולה. גם בשעת פחיחת הדלת לא יגיע הקור להחולה כי יש סכנה שלא לשוב המאזלען לתוך הגוף ח\"ו. וישתה רק רוטב כחוש ולא ישתה דברים חמוצים וקרים. וטוב שישתה חלב עם מים או לאקריץ. והכלי יהי' חם. אם חרבו ויבשו המאזלען יזהר ב' שבועות אח\"כ שלא יאכל וישתה דברים קרים ולא יתקרר את עצמו. שם." + ], + [ + "לכאב ביד או ברגל.
יקח שני פעקליך טוטין חזק וישרו מע\"ל ביי\"ש חזק ואח\"כ ישרו ביי\"ש זה טיכליך ויסחוט מעט ויניח על מקום הכאב. בדוק*ולמי שיש לו הערמאטיס או כאב בוקריזעס יקח באפטייק צלוחית נערוואטיק מחירו &80 העללער וימשח מזה במקום הכואב ויוטב לו: :", + "עוד להנ\"ל יקח בעד שמונה העללער גארטשיצע ובעד שמונה העללער קאמפפער ובמד ארבעה העללער שמן ובעד ארבעים העללער סאלימנאק ויתן את כל זה לתוך צלוחית ויתן שם מעט מים ג\"כ. אין דאס גוט דורך שלאגין עד שיהי' כמו זאלב ויסוך מזה היטב במקום הכואב שני פעמים בתוך מעל\"ע. בשם אדמו\"ר הרב הצדיק הקדוש מאלעסק זצוק\"ל.", + "עוד להנ\"ל יקח פראנצעזישען טערפיטוהן ויסוך מזה היטב במקום הכואב.", + "עוד להנ\"ל יקח יי\"ש חזק &116 ליטער. פראנצניזישען טערפיטוהן &16/1 ליטער ויערב אותם ביחד ויתן לתוכה &2 ווייסיל מן בצים אין דאס גוט דורך שלאגין ויסוך מזה היטב במקום הכואב ערב ובוקר.", + "רגלים קרים מתחממים אם תרחצם בשכר. שבט מוסר פ' י\"א." + ], + [ + "ליבלת שקורין ווארציל.
ילך לעת ערב להנפח שקורין קאוואל וירחץ היטב את ידיו או במקום אחר שהם נמצאים בהמים אשר כבה את הברזל כל היום. כן יעשה איזה ימים. בדוק:" + ], + [ + "לכאב הכליות
יקח באראווע וואססער ויטבול בו מטפחת ויסחוט אותו היטב ויעטוף בזה במקום הכאב בכל ב' או ג' שעות. ובלילה יוכל להיות מונח יותר." + ], + [ + "לחלישות הלב
בכל בוקר תמלא פיך מים קרים וצלולים ותמתין עד שיתחממו המים ותפלוט. וכן תעשה פעם שנית. וכן תעשה פעם שלישים שתמלא פיך ממים קרים ותמתין ג\"כ עד שיתחממו ותפלוט. ותהא רגיל בזה. וגם תוכל לעשות באמצע היום אם ח\"ו יארע כאב לב באופן הנ\"ל ודע שיש כמה מינים מיני כאב לב וטוב לזה לאכול אלקורמיס או דיארידון תמצא בקופת הרוכלים. מפעלות." + ], + [ + "למכה או זאניץ
יקח שומשמין (מאהין) בעד &3 העללער וידוך היטב במכחשת. ויקח דבש בעד &2 העללער ויערב אוחם היטב ביחד וימשח מזה על חרט ויניח שם: עוד להנ\"ל", + "יקח בעד &6 העללער הידראגעניא וימשח מזה על חרט ויניח שם*עוד להנ\"ל יקח שמרים שקורין היווין וימשח על חרט ויניח שם. וזה מתיך המורסות הקשות ובמהרה יפתח. ואחר שנפתח המכה יקח הויט שעל החלב ויתן שם מעט נאפט ויערב היטב ויניח שם: ." + ], + [ + "עוד להנ\"ל
יקח באפטייק. עמפלפאסקאם וגם יקח הידראקראגירי מחיר של שני המינים &10 העללער וילוש אותה היטב ביחד וימשח מזה על חתיכת מטלית ויניח על מקום הכואב פ\"א בכל י\"ב שעות. או פ\"א בכל כ\"ד שעות.", + "עוד להנ\"ל יקח ביצה חיה שלימה בקליפתה ושלשה תאנים ויכתוש אותם היטב במכתשת עד אשר יהי' דק כמו משיחה וימשח מזה על חרט ויניח על מקום הכואב.", + "עוד להנ\"ל יקח הירז או סעמני ויתן לתוך שק קטן ויניח לתוך מים רותחין ויתן על מקום הכואב. וכן יעשה בכל שעה. ובלילה יוכל להיות מונח שם יותר.", + "ולמי שיש לו תערובות דם בלוטפערמישונג ובכל פעם יוצא מכה בשינוי מקומות. יקח באפטייק בלאטרייניגונגס-טעה ויבשל אותה וישתה מזה בכל יום ג\"פ: " + ], + [ + "ולמי שיש לו שקראפיל ר\"ל
יקח באפטייק האמבורגער וואנדער פפלאסטער וימשח מזה על מטלית ויניח על מקום השקראפיל ביד או במקום אחר שיש לו השקראפיל ויתרפא במהרה מחירו &80 העללער." + ], + [ + "צו איין מילך דריז
או לאשה שיש לה כאב דדים או נפוח. יקח באפטייק זשיפאווי מאשטש וימשח בזה על מקום הכאב או הנפוח או ימשח במקוה הנ\"ל עם שומן של ארנבת (האזין שמאלץ)" + ], + [ + "לפתוח כל מיני אבעבועות
יקח מוח השדרה של כבש וצימוקים שחורים ותכתשם יחד וערב עמהם חלמון ביצה ומשח בו האבעבועות. סגולות ישראל בשם ס' האח נפשנו." + ], + [ + "למכה שיפתח
סגולה למכה היוצא מבשר האדם ב\"מ ולא נתבשלה. ולפעמים הוא מוצאת תחת אצילי ידיו וכיוצא, ככה תעשה. עשה רקיק אחד לאחר שתאפה אותה בעודה חמה תעשה עליו מעט דבש נקי ועליו מעט זעפראן כתוש וכתוב עליו שם רְיָטַא ותן על המכה ותראה תשועת ד' כהרף עין וזה בדוק ומנוסה אלף פעמים.*עוד להנ\"ל יקח זבל הכלב ותעשהו אבק דק ותבלול אותו עם דבש ואודם ביצה וכרכום ותשים על המכה מיד יפתח המכה ובדוק. סגולות ישראל. שם בשם ס' נפלאים מעשיך:" + ], + [ + "מכה
לעשות דבר המושך ליחה מן המכה. יחתוך בצל ויערב עם דבש ובורית ויטגן הכל באיזה חרס וישים על המכה. שם." + ], + [ + "לכל מיני מכות
וכן לאשה שיש לה כאב בדדים או נפוח. יקח שבע מינים אלו. קאניפאני. בורית. שמן. דבש. חמאה. ראם. כל מין בעד &4 העללער. בצלים לפי הערך. הבצלים יחתוך שיהי' דק ויבשל את הבצלים בתוך כלי עד שיהי' רכים. ויוכל ליתן בתוך הבישול מעט מים. ואח\"כ יתן כל המינים הנ\"ל ביחד לתוך כלי ויבשל אותם היטב ויערב אותם בכל פעם בשעת הבישול. ואח\"כ ימשח מזה על מטלית ויניח על מקום הכואב וטוב שיניח בעת שהוא חם מעט. בדוק:" + ], + [ + "מקשה לילד
תן לה בחוטמה שנופטאבאק ואז תצא הוולד עם השליא ממנה. סגולות ישראל" + ], + [ + "לנשיכת כלב שוטה
קח בצל ודבש וכתוש וערב עמו מלח ועשה משחה ומשח הנשיכה ויתרפא בעז\"ה*ראיתי במכ\"'ע מחזיקי הדת שנת השתיים עשרה נומר &11 וכתב שם המחלה האיומה הזאת אשר תראה אותותיה אותות חמת שגעון (טאלוואוטה) הבאה לרגלי נשיכת כלב שוטה או חתול זאב וסוס שוטים. נוראה הוא על כל סביבה ותפול זועה ובהלות על כל שומעי שמעה. האיש אשר פגעה בו המחלה הנוראה הזאת כבר אמרו נואש לחייו מאין חכמה ואין עצה נגדה. וכל עמל הרופאים להשיבו לתחיה עלה בתהו. אולם את אשר לא פללנו ראינו בדורינו. כי קם החכם פאסטעהר בפאריז ויגע ומצא תרופה נכונה להציל חולים כאלה מרדת שחת ולהשיבם לאיתנם. מאלפי חולים נשוכי כלבים שוטים אשר נרפאו על פי שיטת פאסטעהר מתי רק שנים או אחד מני אלף. והם אשר אחרו את המועד הנכון לרפואתם:
ובשם הרופא ופראפפעסאר ברינגאטעללי מעיר פארמא באוטאליען. שישתמש החולה כזה. אינערליך ואויסערליך קאנצענטרירטע זאלצזיירע. וישתה הנשוך ממים הללו. גם ירחצו הנשיכה כמה פעמים ביום עם מים הללו. וכתב הרופא הגדול הנ\"ל שריפא במים הללו נשוכים רבים. ואפי' לא התחילו להשתמש בהם עד אחר עבור ימים רבים מעת שננשך ושהרפואה בחונה ובדוקה. אבל צריך להתעסק ברפואה הזאת ימים רבים תכופים. אבל זה צריך שיעשה הכל עפ\"י רופא מומחה כדי לשער כמות צורך דקדוק במים את מים השורפים כאש הנ\"ל:
בספר רפואות מרופא זמננו כתוב לאמר למי שקרה האסון להינשך מכלב שוטה או מהחשוד בזאת אז אין עצה כי אם להשמיד את הארס במקום הנשיכה. וזה יצלח על היותר בדרך השרפה. יוקח מחט רקמה (שטריק נאדעל) וילהטנו באש ויקדור במקום הנשיכה. ויש להתבונן כי אותם המקומות הזבים אך מעט דם ואינם נראים כל כך אדום הם המסוכנים ביותר. וע\"כ צריך ללהטם עמוק עמוק אחר הלהוט צריך לשפוך על כל מקום נשוך מעט חמוץ חומץ (עסיק זוירע) חריף או חומץ סאל פעטער ע\"'כ במכ\"ע הנ\"ל: . שם:" + ], + [ + "נפיחות הגוף
לכל מיני נפיחות שקורין גישוואלין. קח סולת נקייה ושמן של אגוזים ודבש טוב ויין טוב ותטגן במחבת עד שיהי' עב ותמשח שם ויועיל בעז\"ה. מפעלות:", + "עוד להנ\"ל יקח בעד &12 העללער יאליווע שפירטיס או יאליווע זאלב. וימשח מזה במקום הנפוח שני פעמים ביום:" + ], + [ + "לעצירות
יקח רי בארברי. או פיאקער פאלווער וישתה אח\"כ מעט מים" + ], + [ + "לפשפשין שקורין וואנצין
יקח מרה של שור ויבשל במים וימשח בזה בין הזויות. או ימשח בחורין חלב בהמה. או בשמן זית:", + "עוד להנ\"ל תמשח המטה במרה של שור מעורבת בחומץ ויברחו כולם. סגולות ישראל. ", + "למי שיש לו אדום או שימעל בצוואר. יקח בעד &20 העללר באראווע קוואס ויבשל חצי ליטרא מים ויתן מהנ\"ל בשעת הבישול או אח\"כ כ\"ז שהמים חם שני קאווע לעפעלעך ויערב את זה היטב. ובכל שעה זיך דערמיט אויס גארגלין כמו כן מועיל הנחת רטיית החרדל. (גארציצע) או שאור (זאוערטייג)." + ], + [ + "קדחת
סימניה. קור. חום. מהירות הדפק. עיפות. השתנות מראה השתן. המקרים האלו נמשכים או בכל משך הקדחת ובמדריגה אחת. או כמו שהיא לרוב פעם יתגברו. ופעם יחלשו.", + "המחלה נמשכת מן &1 עד &7-14-21-28 ימים. הימים האלה כאשר לרוב בהם תגמר המחלה נקראים גבולים הכרעיים (קריזיס).", + "כל חולה קדחת צריך לשכב ולנוח. והשכיבה פועלת בקלת המחלה. את סיבוב הדם היא מביאה לקו השוה ואת הדפק היא משקטה ובזה הוא עוזר להטבע להוציא לאור הכרעת המחלה (קריזיס) בשלימות הראוי. בכלל נוכל לומר ששכיבת החולה במטתו היא תנאי הכרחי ברפואת כל חולי קדחת:", + "כל חולה קדחת צריך שישתה בשפע והטבע בעצמה דורשת והעד מהתעוררות הצימאון בכל חולה קדחות. השתי' צריכה שתהא מים זכים או מי בשול שעורים מי גריסין (גרופין) אי מי פירות:", + "חולה הקדחת צריך למנעו מאכילה, החולה לא יאכל שום מאכל מזין כי אין בכח האיסטומכא לבשלו. מה שיאכל ישאר בו בלתי מבושל ויתהפך לחומר בלתי נקי. מי שמאכיל חולי הקדחת היא מזין את המחלה ולא את החולה. ועכ\"פ נוכל לתת לו רק מין ממזון מימי מרק קלוש עם גריסין (גרופין) או רק מי פירות. מאכלי בשר מגבירים את מעמד הקדחות:", + "האויר בחדר שהחולה שוכב בו צריך שיהי' תמיד מקורר ונקי. ובזה הוא ממעט תנועת ותגבורת הקדחת ושומר מלעבור לתכונת הדלקת ולרקבון אויר בלתי נקי אויר חם אויר סגור היא בעצמו יוכל לגרום שהמחלת קדחת פשוטה תעבור לקדחת רקבות. מזג האויר לא יהי' יותר מן 13& עד 15& גראדין. והיותר טוב ומועיל לנקות האויר הוא ליתן שיעבור אויר חדש להחדר שהחולה מושכב. וטוב לזלף (אויסשפריצין) החדרים בחומץ ייני (וויין עסיג).", + "חולה הקדחות. צריך שיתכסה כראוי אבל לא במכסה כבד. ישכב על כר של עור הממולא בשער עזים (מאטראץ) ולכסות עצמו במכסה צמר. כרים מנוצות (פעדערק) מזיקים:", + "ההכרח שיהי' לו הרקת הגוף (שטיהל גאנג) עכ\"פ פעם ביום. ובאם שכלכול הפירות לא יפעלו בו הפני' יופקד לעת ערב חיקן מרכך (ערווייכענדעם קליסטור) או חיקן עם שמן. וטוב לסוך אותו איזה פעמים עם חומץ יין (וויין עסיג). וע\"ל דף נ\"ה ע\"ב.", + "דרכי הרפואה מהפראפעסאר הופעלאנד באקאדעמיע דברלין:", + "העיטוש בחוליים הנושנים לבד חולי החזה והריאה. הוא אות טוב. כי מורה על בישול וחוזק כח הדוחה אשר במוח. פרקי משה." + ], + [ + "חמיצות בהקיבה
רעבון. ולפעמים מאוד חזק. אבל בלא צמאון. פיהוק חמוץ (זאויערע) גרעפצין. אופשטאסין) הנשימה והרוחות היוצאות חמוצים המה. ולפעמים כעין הרגש שריפה (ברענונג) באוסטומכא. וכאבים חותכים בבטן (שנאידונגין) התגברות המקרים אחר אכילת מאכלים פועלי החמיצות:" + ], + [ + "הרפואה היא על שני אופנים
על ידי התרופות היונקים ובולעים החמיצות. והמה מאגנעזיע. קארבאניקום. עיני הסרטן. מי הסיד הבלתי כבוי אקווא קאליס היותר פועל והיותר תאמי הוא באלאס אלבי רק לא בשיעור גדול ולא בשימוש זמן ארוך. למען לא נקלקל כלי המציצה. כן פועל נאטרום הקארבאניצי. קאלי קארבאניקי. נאטדי קארבאניקי. אממניאם תרופות השווים להמרה. מרת השור פעלל טאארי האליוז:", + "הרפואה השרשית הוא אופן הרפואה המגדרת בעד התהוות החמיצות תנועת העכברים (בעוועגינג די מושקעלין) שימוש מאכלי בשר. לחזק כלי העכול. ע\"י תרופות מרות. דרכי הרפואה מהפראפעסאר הופעלאנד באקאדעמיע דברלין." + ], + [ + "צו קרעמפפע
יקח פפעפער מינץ טראפין ויתן עשרה טיפות על חתיכת צוקער כן יעשה בכל יום:" + ], + [ + "ראחים קאטאהר
יקח בראהזע ויתן א' קאוע לעפיל מלא לתוך &4/1 ליטער מים ואיזה פעמים ביום זיך דערמיט אויסגארגלין.", + "עוד להנ\"ל יקח בעד 10& העללער קוואס-באראווע ויתן א' קאפע לעפיל לתוך 4/1& ליטער מים וימשוך מזה לתוך החוטם עד שיצא דרך הפה וגם יקח באפטייק באר וואזעלין וימשוך מזה תוך החוטם:" + ], + [ + "לכאב ראש
להניח על המוח פת סולת הנטבל ביין טוב אונגאריש וגם טובה הוא לחולי העיניים. בארת המים בשם הרב הצדיק הקדוש מוהרמ\"מ מרימנאב זצוק\"ל:", + "עוד להנ\"ל תבשל ווירמיט במים צלולים. ויש קורין פיעלין והנח על הראש. מפעלות*לסובין על הראש. יאכל דברים קלים כמו צפרים ותורים. ואל ישתה מים כ\"א מעורב בדבש וירחץ הראש בחומץ מעורב בדבש או חומץ שנילושו בו אפונים שחוקים. לבושי שרד:. " + ], + [ + "שיעול
להוסין והייזיריקייט. קח סובין של חיטים ותבשל במים צלולים היטב. ואח\"כ תניחם עד שיצללו המים. ותקח המים הצלולים ותבשל בהם תאנים ולאקריץ ותן לשתות ויועיל. שם. עוד להנ\"ל קח ליכען - טעה. ליכען - קארינע. אייבערשט - ווארצעל. כל אחד בעד &4 העללער. זיס - האלץ בעד &6 העללער. ויקח מכ\"א החצי ויבשל בתוך א' וחצי ליטער מים עד שישאר החצי היינו &3/4 וישתה מזה בבוקר ובערב. ויהי' פושרין בשעת השתי' ויועיל בעז\"ה.*עוד להנ\"ל יגרר צנון ולסחוט ולשתות המיץ עם צוקער או עם דבש כן יעשה כמה ימים. וזה מועיל ג\"כ למי שהוא קשה לו על הלב. סגולות ישראל:
ועיקר הרפואה לשיעול הוא שיראה שלא יהי' רטב ולכן בעת שמתחיל קצת להיות רטב ואין לו פנאי לאכול עתה. יאכל עכ\"פ קצת פת כסנין או איזה פרי. וטוב מכולם הוא שתיכף בבוקר יקח בפיו ליקרעציע (בעריג-צוקער) וכן יקח איזה פעמים ביום והוא בדוק ומנוסה:
ובכל שיעול (הוסטין) המקשה עורף צריך לעטוף החזה בבגד פלאנעל אשר לפעמים זה בעצמו די צורך הרפואה: ", + "עוד להנ\"ל. יקח אפלאש גלייכינבערגער - וואסער ויתן מזה לתוך חצי צנצנת חלב רותח וישתה ב' או ג\"פ ביום:" + ], + [ + "לשיעול ורוקק דם
טוב ליקח &1 דעקי זילאטיהן ווייס. וזהו ארבעה או חמשה חתיכות ולהרתיח רבע ליטרא מים וליתנם שמה. עס זאל זיך אויף לעהזין. ויתן שמה מעט לימינע זאפט לערך שליש לימינע. ומעמ מאלינע סערפ לערך שני לעפיל כדי שיהי' טוב בהטעם ויניח כך עד שיהי' קר ויקח־ מזה בכל פעם חתיכה:" + ], + [ + "השתן
השתן הוא מיץ המורם מן הדם ונולד ממשקים וממאכלים לחים. וראוי שישים הרופא עליו עין הבקורת. ויזכר שהשתן יהי' לקוח בפעם אחת ולא בפעמים הרבה.", + "וגם זה בבוקר אליבא ריקנא שאז בודאי נתעכל המזון היטב. יהי' לקוח בכלי זכוכית טהור ובהיר. לא יביט השתן לכהפ\"ח עד ערך ב' שעות אחר הרקתו וגם לא יאחר יותר משש שעות.", + "באנשים בריאים רגיל להיות השתן שלהם יותר גוונוני (שטארקער געפארבט) אבל באנשים חלושים רגיל להיות כסוף (בלאססער) קציף (שאומיג) עם מעט משקה (אבזאץ).", + "שתן ירוק (געלבער אורין) שצובע את נייר בילובע הנטבל בו מראה ירוק מורה על אבנים בהמרה על ירקון (געלבזיכט). אם יש בהגוף מכה טרייה יתהווה בשתן משקה טריה.", + "שתן חלביי (כמראה חלב) הווה בילדים כשסובלים מחלת התולעים.", + "שומן הצף ע\"ג השתן בודאי נתך שומן הכליות: חוטי בשר על מכה שבכליות כיין אדום על רתיחת הדם וקדחת בוערה. כשיהי' בשתן חתיכות דומות לגריסי עדשים מורה שהוא מן הכבד.", + "לא יהי' לקוח אחר שתיית יין ולא אחר לקיחת משקה הרפואה. ראובארברו וכיוצא בהם שבסבתם בנקל תשתנה צורתו.", + "לא יביט אלא במקום בהיר וגם לא לעין השמש. הרופא הירא משגיאות השתן מפני אויר החיצוני או זריחת השמש יתן יד אל עבר פני הכלי כדי שיפסיק בין השמש להכלי:", + "עצם השתן נולד מעיכול הנעשה באצטומכא. וכמו שעיכול הנעשה כראוי יוסף כח באדם. כך העדרו יסבב חולשה ואת הכל יגיד השתן.", + "השתן העכור יעיד על רבוי הלחות בתוך בטנו. העכורים שאינו מפליש חוש הראות לצד האחר אז יגיד על העדר הבשול. ועוד ששתן העכור אם יזדכך ויצלל מעצמו. או בצד האש יעיד על התחלת הבשול. אבל אם לא יזדכך ע\"י האש יעיד על רוע מזג החולה. מעשה טוביה.", + "בצבע השתן כל עוד שהם יותר לבנים יעידו על רוע העיכול. כל מראה יהי' בשתן זולתי הלבן והכרכומי והאדום הוא לא טוב." + ], + [ + "שתן
מי שאינו יכול להשתין יקח בעד &4 העללער גדאהז ווארציל. ובעד &4 העללער אייבערשט ווארציל ויבשל אותם ביחד וישתה מזה איזה פעמיה ביום*למשתין במטה או יקח א' אייזען קאניל מחירו &20 העללער ויבשל אותו בתוך ליטער מים עד שיומק (והוא קשה מאד ע\"כ ימשך שעה או שתים עד שיומק) ויעשה להחולה בכל יום אזיטץ וואן במים חמים וישפוך את זה לתוך המים וישב שם חצי שעה וכן יעשה שלשים יום. ובמרחץ א' יוכל לרחוץ א\"ע ג\"פ. בדוק: :" + ], + [ + "שלשול
למי שיש לו שלשול יתן אגוז מושקא\"ט לתוך השכר וישתה ויעציר אותו. מ\"א סי' ר\"ב ס\"ק ל\"ד:", + "עוד להנ\"ל ליקח לערך שליש מן רביעית רוהע מילעך ושני שליש סאדע וואססער וישתה ויועיל.", + "עוד להנ\"ל יקח בוגין נייר גרוי ויטבילנו ביי\"ש חזק ויפזר עליו פלפלין שחוקים ויעשה באמצע נקב כנגד פי הטבור ויניח אותו על הבטן. או מטלית של צמר (שקורין טוך) וישפוך עליו יי\"ש חזק ויניח על הבטן." + ], + [ + "שינה
להביא שינה. קח חזרת ותבשל במים שתוקים*בספר חכמת הנפש לא' קדוש קדמון דף ט\"ו כתב דלכך מים שתוקים לרפואה כאילו הנהר בביתו. אבל כשידבר הממונה על הרפואה הולך לו: צלולים. ואח\"כ תכתוש החזרת במכתשת ובשעת שכיבה במטה ימשח השלעף. מפעלות. " + ], + [ + "לכאב שיניים
יקח באפטייק ראדיק ספיראטרע ויבשל בחומץ ויקח בפה ויועל בעזר השם.*במכ\"ע מחזיקי הדת שנת השתים עשרה נומר &11 כתב רופא אנגלי אחד המציא רפואה לכאב שינים הבא מן המיתרים (נערוועזער צאהנ שמערץ) להטביל אצבעו במים ולשומו אח\"כ באבק חינא (חינא פולווער) ולשפשף עם האצבע את השן הכואבת ואז הכאב כליל יחלוף ", + "עוד להנ\"ל יקח באפטייק צליחות האלנאפאן מחירו &70 העללער וישפוך מזה מעט על ידו וימשח על הלחי מבחוץ נגד מקום שן הכואב על הצליחות כרוך ג\"כ. איין בעשרייבונג:" + ], + [ + "שנופין (קאטאררע)
נטיי' תמודית לקאטעררה. נוכל לבטלו בנקל ע\"י רחיצת החזה בכל יום עם מים קרים. ובהתחלת הקיץ כן בהתחלת החורף הבציר ע\"י שימוש איזוב האיסלאנדי'. משך ג' או ארבע שבועות ע\"י הטיול בכל יום באויר זך ונקי. תנועת הגוף הממוצעת. ובחשד אבעבועות בהריאה ילבש בגד פלאנעל על החזה. ויזהר מהצטננות.", + "וטוב לשתות בשפע עירוי על פרחי באזאווע קוויאט וכדומה בריסטטיי. כן מי בישול שורש ליקוויריצי (לאקריץ) והסיראפ המוכן ממנו. דרכי הרפואה:" + ], + [ + "נגד תחלואי העור (לישיי)
יקח בעד &4 העללער גליצירינ-עהל ויסוך מזה מעט על האלישיי ויוטב לו*במס' שבת דף קל\"ג האי מאן דמשי אפיה ולא נגיב טובא נקטרו ניה חספניתא. פרש\"י פניו מתבקעות. עוד פי' שהוא מין שחין. ובהגהות שם פי' שהוא כעין קרום הצמח בעור הפנים ומתקלף. מאי תקנתיה לימשו טובא במיא דסילקא פי' מרק תרדין (שקורין בעריקיס): וגם זה טוב למי שנקלף העור מידו. וזה יארע לאיזה אנשים בימי הקיץ:", + "עוד להנ\"ל יקח קמח חיטים ויפזר במקום הלישיי ויזהר מלחכך א\"ע במקום הוה:", + "עוד להנ\"ל יקח צינק-זאלב בעד &6 העללער וימשח על הלישיי פ\"א בתוך כ\"ד שעות:" + ], + [ + "תולעים
לתולעים שבבטן הקטנים. קח קמח של שעורים מניפה היטב ומרה של שור לזכר ושל נקבה לנקבה ועשה ממנו עיסה קטנה ויטגן אותה בחמת בקר ואח\"כ ישים על הטבור של התינוק ויועיל. סגולות ישראל בשם ס' אחד.", + "עוד להנ\"ל קח ג' או ה' אגוזים ותשרפם באש עד שיבערו היטב ותכבס ביין לבן ותטיף בפי החולה (חסר) ותראה פלאות.", + "עוד להנ\"ל תמשח בטנו בשמן נפט וימותו התולעים ויצאו מלמטה ואם ישתה ממנה יצאו עם השורש מלמטה. שם. " + ] + ], + "Addenda": [ + "פה אציג קצת דברים נחוצים מן הבא בידי בס\"ד:", + "מה שנהגו להקל לומר לעכו\"ם שמסיק התנור להחם הבית שיעמיד הקדרות עם התבשיל על התנור קודם שמסיק בו. כ\"ז התירו אלה הגדולים ז\"ל אך התנור בית החורף שקורין אייוילע. אבל בזמנינו בתנורים שקורין ענגילישע קעחין עי' בשו\"מ מהד\"ג ח\"ג סי' ג' דאסור להעמיד המאכל על הענגלישע קעחין אפי' ע\"י עכו\"ם כי כל ההיתרים שכ' התה\"ד והמ\"א ל\"ש בנידון זה ובפרט כי המבשלת לא תרגיש שום הבדל בזה ולא תבין שזה מיקרי מבשל. ע\"כ יראה להזהיר את העם לבל לעשות זאת וישראל קדושים וישמעו לקול מורים וגם הוא מיחזי כעובדא דחול והוא איסור גמור: ", + "ועי' בתשובות הגאון מו\"ה ענזיל מסטריא סימן מ\"ו שכתב בדבר הענגילישע קעחין אסור להעמיד עליהם קדיר' בשבת אפילו קודם הסקה גם ע\"י נכרי דבכה\"ג לא עלה על דעת המוהרא\"י ז\"ל בתה\"ד להתיר וממילא גם הרמ\"א והמ\"א בסי' רנ\"ג שהלכו בעקבותיו להקל ע\"י עכו\"ם קודם ההסקה לא אמרו אלא בתנור בית החורף העשוי מרעפים או לבנים כמו שהיו רגילין בכל המדינות אשכנז פולין שאינם עשוים אלא להחם הבית ולא לבשל עליהם וגם בימות החול אין מבשלין עליהם ולא אצלם שום דבר שאינו עשוי לכך וע\"כ הקילו בשבת בתנאי זה שיתן הנכרי הקדיר' על התנור או אצל התנור קודם כיון שא\"א לבוא לידי בישול לא גזרו כולי האי אף דהוי פסיק רישא. אבל אותן הענגילישע קעחין אשר הם עושין לבשל עליהם כל ימות החול פשיטא דאסור להעמיד עליהם בשבת שום תבשיל או קאווע קודם ההסקה ואפילו ע\"י נכרי דבקל אפשר לבוא לידי בישול מה\"ת. ואף שהאש אינו נראה למעל' מ\"מ הברזל המתחמם הוי תולדות האש וחייב בו. וכן כתוב בטוב טעם ודעת מהד\"ק סימן קע\"ה דאיסור גמור יש בזה להעמיד שם המאכל אפילו על ידי עכו\"ם ואפילו קודם ההסק' דדוקא באייווילעך שבתנור בית החורף דאין דרך לבשל שם מותר בכה\"ג אבל לא בענגילישע קעחין שמבשל שם תמיד בחול. וכן כ' בשו\"ת מהר\"י אשכנזי סי' כ\"ד.", + "והעולם נוהגין היתר ע\"י עכו\"ם בזה האופן אשר קודם שיעשה האש תחתיו יניח העכו\"ם התבשיל על הקעך ומניחים תחת קדירת התבשיל מחבת או לבינה להיכר שאינו לצורך בישול ואח\"כ עושה מדורה תחתיו ומתחמם הקאווע ובזה האופן נוהגין להתיר והנח להם לישראל וכו' וכעין זה כתב בשו\"ת אבני צדק או\"ח סי' כ\"ו להתיר בזה האופן. ארחות חיים סי' רנ\"ג אות י\"ב:", + "ודע דכל ההיתר הנ\"ל הוא דוקא בחורף בשעת הקור שעושין אש בבית ע\"י עכו\"ם בלא\"ה מטעם דהכל חולים הן אצל הצינה. אמנם באופן אחר לעשות אש בבית בשביל שיתחמם התבשיל זה הוא ודאי איסור גמור. וראוי לקנוס אותו לאסרו אפי' בצונן. ומ\"מ מי שאינו מוכרח גדול לחמם תבשיל אפי' באופן ההיתר שכתבו יזהר גם מזה. שם:", + "חולה השותה מימי חלב שקורין מאלקען לרפוא' אפילו הוא רק חולה קצת אין צריך להמתין אחר אכילת בשר יותר משעה ואחר שבירך ברהמ\"ז ישתה וירווח לו. חת\"ס יו\"ד סי' ע\"ג וכן הסכים לו ע\"ז הגאבד\"ק לבוב מוהרי\"ש ז\"ל בתשוב' כת\"י:", + "בשו\"ת טטו\"ד מהדורא תליתאי סימן ק\"כ כתב דכל חתיכת הטלפים לא מהני רק אם מונח הרגל או עומד אחר המליח' וצד הטלפים הנחתך מונח למט' באופן שיפליט דרך שם אבל אם מונח הרגל וצד הנחתך למעל' והחלק השני למט' הוא ממש דין לא נחתכו הטלפים ממש. והעולם אין נזהרים בזה וראוי להזהירם כי הוא דבר פשוט ע\"ש:", + "פיתוח תנור שקורין טשאלינט אם חשש גחלים בוערות בו וכ\"ש אם חשש שהקדיר' תזוז גחלי אש יש לפתוח ע\"י עכו\"ם או בשעת הדחק ע\"י קטן ויותר נכון בשאין עליו מצות חינוך ואינו בנו וכן בקטנ'. ויותר נכון ע\"י קטנה כי יש אומרים שאין מוטל מצות חינוך כל כך בקטנ'. אשל אברהם סימן רנ\"ט:", + "יש מין מים שמביאים ממרחק לרפוא' וצוה הרופא שלא לשתות כל המים בב\"א שזה מזיק. רק לחלק לארבע או שלש כוסית ולהפסיק בנתיים בהליכ' ממקום למקום כדי שיתעמל ויתעכל השתיי' ויהי' ההפסק בין שתי' לשתי' לא פחות מחצי שעה צריך לברך ברכ' ראשונ' ואחרונ' על כל כוס וכוס. שדי חמד מערכת ברכות אות כ\"ג בשם שו\"ת שו\"מ:", + "נכון שיהי' לו סובין מוכנים בכלי שאם יגע בחלב או בדם או בשאר איסור יעביר מיד בסובין כל הלכלוך שאם יגע בשום מאכל או כלי פן ידבק בו ויאכל. ס\"ח סי' נ\"ח וסי' שע\"א כי אין מקנח את הידים כמו סובין שאין בהם קמח ע\"ש.", + "מחמת שכמה מפשוטי עם אינם יודעים דין זה שצריך להפריש חלה מלעקעך. ע\"כ כל יראי שמים שנותנים לו לעקע\"ך בסעוד' וכיוצא בו יפריש מעט בלא ברכה לשם חלה. וישרפנו אח\"כ. ובשבת יאכל וישייר קצת ויפריש ממנו למחר בלא ברכ'. עי' קיצור ש\"ע סי' ל\"ה בלחם הפנים שם. ובהגהות שם כ' דבשבת לא יפריש אפילו באופן כזה כיון שיש חשש איסור טלטול מוקצה:", + "בתשב\"ץ סימן שנ\"ו כתב בשם ירושלמי דפסחים פ' אלו דברים אמר ר' יוסי האי דאכל חלב ודעתי' למיכל קופר (פי' בשר) בעי למיכל פריסתא. מכאן הוכיח הר' שמואל מבונבער\"ק כשאדם אוכל גבינה ורוצה לאכול בשר צריך לאכול ב' חתיכות לחם בנתיים ע\"כ. ובלבד שלא יאכל בסעוד' אחת קודם בהמ\"ז אפילו המתין כמה שעות לא מהני אלא דוקא שיברך מקודם ברהמ\"ז*ועי' זכור לאברהם יו\"ד אות ב' בשם מור\"ם דאם אכל בשר א\"צ להמתין שש שעות לאכול גבינה מברהמ\"ז אלא משעה שגמרו לאכול בשר אף שלא ברכו ברהמ\"ז אלא אחר ב' וג' שעות ע\"ש. . גם צריך להדיח ידיו במים וידיח פיו במים או ביין. ואם אכל בלא סעוד' לא מקרי סילוק עד שיברך ברכה אחרונ'. ועי' יו\"ד סי' פ\"ט:", + "שם סימן כ\"ח כתב וז\"ל אסור לנגב כוס שהי' בתוכו יין או מים במפה או בשום דבר בשבת. משום דחיישינן דאתי לידי סחיטה או לידי לבון ולא דמי למי שמנגב ידו במפה או בחלוקו ולא חיישינן דילמא אתי לידי סחיטה. לפי שידיו מלוכלכות. ואפי' ידים אומר מהר\"ם ז\"ל שצריך לנגבם היטב זו בזו קודם שינגבם במפה או בחלוקו משום דאתי לידי סחיט' או לידי לבון:", + "הא דאין מתמצעין בין שתי נשים וכו'. והנה לפעמים קשה מאד לקיים זה. ובפרט בעיירות גדולות דדחקי רבים. כתב בספר זכרון טוב בשם הגאון הקדוש מוהר\"ר יעקב אריה רב מקאוולר זצוק\"ל דאי נקיט מידי בידיה כגון מקל וכדומה לית לן בה דחשיב חוצץ. ואי לא ליקוף בידיה אפילו שנוף טאביק. ואי לא אתרמי יאחז בידו את פאת ראשו:", + "מחמת שכמה בע\"ד כאשר הב\"ד פוסקים להם שבועה קופצים ואומרים תיכף הריני מוכן לישבע*בספר מדרש תלפיות אות ד' כתב הא דכתיב גבי דוד לשמעי ואשבעה לו לאמר אם אמיתך בחרב ומאי שבועה הוא זאת דילמא ימיתנו בחנית או בחיצים. אלא שבועת דוד תמיד הי' שנטל חרבו בידו שהי' חקוק עליו שם המפורש וזה היתה שבועתו. וא\"כ הא דכתיב בחרב פירושי קמפרש שנשבע בחרב. א\"'כ אמר סתם אם אמיתך בשום. מיתה בעולם: ראיתי להעתיק מ\"ש באגרת התשוב' לרבינו יונה זללה\"ה וז\"ל כשב\"ד מחייבין לאדם שבוע' והוא יודע שאינו יכול לישבע באמת אסור לו לומר אנכי אשבע כדי לאיים על חבירו כדי שיתפשר עמו שכך אמרו במכילתא מנין שלא יקבל עליו להשבע שנאמר לא תשא את שם י\"י אלהיך לשוא כמו לא תשא שמע שוא שתרגומו לא תקבל שמע דשקר.", + "על אודות הקונים ארנבים מתים את עורם ואת בשרם וחוזרים ומוכרים לפעמים הבשר לבד אם יש למחות בידם עי' פתחי תשוב' יו\"ד סימן קי\"ז סק\"ו בשם שו\"ת נו\"ב תניינא סי' ס\"ב ובשם ס' תפארת ישראל דיש לנטות להקל כיון דעיקר איסור סחור' בדברים אסורים הוא מדרבנן ועיקר כוונת הסוחרים הוא בשביל העור לבד ויש לדמות זה לנזדמנו טמאים וטהורים ועכ\"פ יש להעלים עין מהם והנח להם ע\"ש:", + "אודות הנהוג לפרר בריב אייזען מה שקורין ברבאלי\"ש או ריבליך ולסוחטם היטב ולטגנה אח\"כ עם ביצים ועושים כן ביו\"ט פשוט שאין ע\"ז שום פתחון פה כ\"א יגררו ויפררו מעיו\"ט יתקלקל בהחלט עד למחר שחרית ואודות הסחיט' און חשש שאינו דומה לשארי סחיטות שהם למימיהון משא\"כ בזה שהוא כסחיטת שלאטין. אשל אברהם סימן תצ\"ה. ומ\"מ הזהיר בביתו להקדים בעיו\"ט כל האפשר גם אם יתקלקל קצת.", + "חלב חיה המותר. היינו דוקא חלב המכסה את הקרב וחלב הכליות. אבל שאר חלבה צריך לנקר כשל בהמה. ויסיר גיד הנשה עם חלבו. מהרי\"ל. וכן כתב בספר האורה לרש\"י ז\"ל סימן ס\"ז שלא חלקו רבותינו בין חיה לבהמה אלא בחלבים הקרבים לגבי מזבח. אבל הגיד וכל הבא מכוחן אסור כשל בהמה.", + "אסור לאכול דגים שהנכרים מיבשים אותם. מטעם שמיבשים אותם עם דגים טמאים. ראיתי באיזה ספר:", + "הכותב (או המדפיס) סדר תפלות ובא לכתוב (או לדפוס) דבר אחר שכבר כתב (או נדפס) כגון אתה בחרתנו אצל ומפני חטאינו ויעלה ויבא אצל אתה בחרתנו. וכן כל כיוצא בזה אל ידלג אלא יכתוב (או ידפיס) כל סדר התפלה עד שסיימה. כי כל מי שאינו בקי אינו יודע לחזור למעלה ואפ' יודע לחזור למעלה צריך להפסיק עד שיחפשו אנה הוא. ע\"כ יכתוב (או ידפיס) הכל בפירוש ויכתוב (או ידפיס) אותיות מלאים כגון וטהר לבנו לעבדך באמת יכתוב (או ידפיס) וטהר ליבנו לעובדך באמת. ליבנו מלא. לעובדך מלא. אוהבי שמך וכיוצא בזה. ס\"ח סימן תתפ\"א וסי' תתפ\"ב:", + "תם ונשלם קונטרס אחרון לספר טעמי המנהגים שבח לאל בורא עולם" + ] + }, + "versions": [ + [ + "Lemberg, 1928", + "https://www.nli.org.il/he/books/NNL_ALEPH990011458680205171/NLI" + ] + ], + "heTitle": "טעמי המנהגים", + "categories": [ + "Halakhah", + "Acharonim" + ], + "schema": { + "heTitle": "טעמי המנהגים", + "enTitle": "Ta'amei HaMinhagim", + "key": "Ta'amei HaMinhagim", + "nodes": [ + { + "heTitle": "", + "enTitle": "" + }, + { + "heTitle": "ליקוטים", + "enTitle": "Miscellany" + }, + { + "heTitle": "עניני סגולות", + "enTitle": "Segulot" + }, + { + "heTitle": "עניני רפואות", + "enTitle": "Remedies" + }, + { + "heTitle": "הוספות", + "enTitle": "Addenda" + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Treasures Hidden in the Sand/English/Treasures Hidden in the Sand, Trans. Menachem Kalish and David Herzberg.json b/json/Halakhah/Acharonim/Treasures Hidden in the Sand/English/Treasures Hidden in the Sand, Trans. Menachem Kalish and David Herzberg.json new file mode 100644 index 0000000000000000000000000000000000000000..653b39d6fc1619273674ca5337611d8097652649 --- /dev/null +++ b/json/Halakhah/Acharonim/Treasures Hidden in the Sand/English/Treasures Hidden in the Sand, Trans. Menachem Kalish and David Herzberg.json @@ -0,0 +1,171 @@ +{ + "language": "en", + "title": "Treasures Hidden in the Sand", + "versionSource": "http://www.begedivri.com/techelet/Sefunei.htm", + "versionTitle": "Treasures Hidden in the Sand, Trans. Menachem Kalish and David Herzberg", + "status": "locked", + "license": "CC-BY", + "versionTitleInHebrew": "שפוני טמוני חול, מתורגם בידי מנחם קליש ודוד הרצברג", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "מאמר שפוני טמוני חול", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": { + "Title Page": [ + "DISCOURSE ON:", + "TREASURES HIDDEN IN THE SAND", + "This is a clarification of the Law concerning the existence of the \"Hillazon\" even in our time. If we are able to obtain and to dye with it the \"Techelet\" in order to fulfill the \"Mitzvah\" of \"Tzitzith\" completely; so that we may learn to be in awe of G-d through the medium of sight, which arouses memory; the main function is in the seeing of the \"Techelet\", as is written in tractate Menachot 43b. Herein will be explained the place where it [the \"Techelet\"] is found, and its distinguishing features as derived from the words of our sages of blessed memory, the authors of the Mishnah and Talmud, and the early codifiers of the Law of blessed memory. ", + "As I raised it and prepared it in my poverty, the youth, humble among the thousands of Israel, Gershon Henoch, the son of my father and teacher, the Holy and brilliant Rabbi, our Master and teacher, Rav Yakov of blessed memory, of Izbica." + ], + "Introduction": [ + "DISCOURSE ON: TREASURES HIDDEN IN THE SAND", + "IN THE NAME OF THE ETERNAL, GRACEFUL G-D OF THE UNIVERSE, WHO AMONG ALL THE NATIONS MADE HIS CHOICE IN US, AND GAVE US HIS TORAH, AND SANCTIFIED US WITH HIS COMMANDMENTS, FROM HIM SHALL I ASK FOR THE CORRECT ANSWER, AND HE WILL PREPARE MY HEART AND OPEN MY LIPS, AND MY MOUTH WILL RELATE HIS PRAISE, AND MAY HE NOT REMOVE FROM ME HIS GRACE AND MY PRAYER. ", + "From the depths of my heart, in the narrow places, I call out to G-d, who forms all forms. He will hear my prayer when I call Him in affliction, and He will make wide way for me and grant me for nought from His goodly treasure, and widen my heart to run in the way of His commandments, and to inform justice among the great multitude, and will guide me in the Eternal Path, so that I go on the wide way, and investigate His bidding so that I derive pure joy from His commandments in love and awe. May He strengthen me and preserve me to speak of His witness to the Kings, the Rabbis.", + "And indeed, who am I that I open mouth to relate His righteousness and teach His commandments among the great multitude, and instruct before the witnessing Holy Community? Do I not know the meagerness of my worth? For I possess not the understanding of a man; and do not know the knowledge of the Holy Ones. And I am a lowly person, of weak knowledge. Surrounded by hardships without number, driven unceasingly, walking in the depths of the abyss without dominion of power, Salvation is far from me, and how can I strive to express an opinion before those greater and better than me?", + "Truly the graces of G-d will support me and stand me up upon my high places. Indeed they are my consolation. For I placed to my heart the adage of King Solomon, praise be upon him, \"My son, let them not depart from thy eyes; keep sound wisdom and discretion; so shall they be life to thy soul, and grace to thy neck. Then shalt thou walk in thy way safely, and thy foot shalt not stumble, etc. For the Lord shall be thy confidence and shall keep thy foot from being caught.\" For the lain foundation in the words of Torah should not be turned aside from the eyes of man, even the lowest of the low. For even the lowest of the low has a place in the words of the Torah, and can merit within it even more than what is in accordance with the boundaries and formations of the elements of his soul. And it is an inheritance to all the congregation of Yakov. And I too, the poor and lowly as dust and ashes, am included among them. As is written in the Midrash Vayikrah Rabbah (chapter 9), \"'Moses commanded to us the Torah, the inheritance of the congregation of Yakov', (Deuteronomy 33). The inheritance of the congregation of Yanai is not written here, rather the congregation of Yakov\". See there for yourself. May it be the pleasure of the Great Mother, that my words be accepted and that I dwell in His everlasting universal tent and that the merit of my Holy fathers who conducted themselves before Him shall stand and merit for me to be among those, who make the masses meritorious in the words of His commandments." + ], + "": [ + "DISCOURSE ON: TREASURES HIDDEN IN THE SAND May help cometh from the Lord, Maker of Heaven and Earth.", + "It is already many years since I placed my heart to the investigation of the commandment of \"Techelet\", which in our many iniquities was withheld from us. And this is one of the goodly matters withheld from us in our exile, in our man wanderings, and was forsaken from our good soul, and we are not able to arise up and see, and bow down to G-d in the temple, in the House of our chosenness. For this indeed is the main suffering of the exile, as we mention in our prayers. And as Isaiah the prophet said (chapter 63), \"Lord, why hast Thou made us to stray from Thy ways, and hardened our heart from Thy fear\". And this also refers to the \"Techelet\", as is written in tractate Menachot 43b, \"Rabbi Eliezer ben Yakov said, whosoever has \"Tephillin\" on his head, the \"Tephillin\" on his arm, the \"Tzitzith\" on his garment, and the \"Mezuzah\" on his doorpost, is in absolute security against sinning, etc.\" And it is also said there (Menachot 44a), \"His four 'Tzitzith' came and grabbed him by the face,\" see there. This means that what we learnt in the Braitha (ibid 43b), \"'That you may look upon it and remember (all the commandments of the Lord) and do them'; seeing brings to remembering, and remembering brings to doing,\" etc, see there. And the essence of the remembering of \"Tzitzith\" is brought by the \"Techelet\", which is likened to the Throne of Glory, as we have said (ibid 43b), \"How is Techelet different from all other dyes? It is because Techelet is like unto the sea, and the sea is like unto the sky, and the sky to the Throne of Glory.\" And Rashi, of blessed memory, explained, \"And through the Techelet one is reminded of the One who sits upon the throne,\" see there. And see also the Midrash in Bamidbar Rabbah (Nasso 14 regarding the Prince of he children of Ephraim) and Talmud Yerushalmi Brachot (Chapter 1 law 2) and as it is written in the Holy Zohar (volume 3, page 175b), \"(And this Techelet is) one string that is imprinted with a dye, and the dye comes from a fish which can be found in the Sea of Galilee (Kinneret) and is called \"Kinneret\". There was a Kinnor (lyre) which hung over the bed of King David. For sure, this Kinneret (the fish from which the Techelet is extracted) is actually the Kinnor (lyre) of King David which played of its own accord in praise of the Most High King. Therefore, the color of Techelet reaches unto the firmament, and from the firmament unto the Heavenly Throne. And in this conjunction (i.e. the Techelet) the word \"Commandment\" is used. This is as it is written (Kings 2, chapter 18), 'It is the command of the King, why do your transgress the command of the King? For it is the command of the King (ie. the Schinah)'. And we have learnt, that the foundation and the root are encrowned together in the Kingdom. This is the memory, the crown, and the entrance way to all the other crowns, as it is written (Psalm 118), 'Open up for me, the Gates of Righteousness,' and it is written (ibid), 'This is the Gate for G-d,' and regarding this it is written (Numbers 15), ' And you will see Him, (Hebrew \"OHTOH\" can be translated it or him), and remember all of the commandments of he Lord.' And to include in this One all the other crowns, \"etc, see there. It is also known that the first gate to all the gates is fear and awe. And through it do the righteous come to all the gates, as it is written (Psalm 111), \"The beginning of wisdom is fear of G-d.\"", + "This being so, even though one ought not to express wonderment at the beginning of something that was interrupted and was ceased from among us, i.e. the commandment of \"Techelet\", for we know that due to our many iniquities many tribulations passed upon us, and decrees, and we wandered from exile to exile, and because of the great rarity and expense of finding the \"Techelet\", due to our poverty and low position, it was not possible to obtain it.", + "Indeed, it is certainly proper that in each generation, any one whose heart was touched by the fear of G-d, ought to contemplate and set his heart to searching to the greatest extent of his ability, and perhaps G-d will make him meritorious so that he be among those who make the masses meritorious, in returning the Service of the Diadem of Beauty, the \"Techelet\", to the people Israel. And since it is known that if our ancestors were like unto angels, we are like unto people; And if the ancestors were like unto people, then we are like unto donkeys, etc. And for this reason it would apparently be wondrous how our sages of blessed memory who came before us in any of the previous times from the interruption of the commandment of \"Techelet\" among Israel until now did not arouse themselves to return the Crown to its former Glory. And this in itself causes the slumber of laziness to descend, that prevents us from the work. And it also arouses claims to say that it is beyond the realm of possibility to return and fulfill this commandment as it was originally fulfilled. For this I saw fit to illustrate the objections that may be raised in this matter, and proclaim publicly:" + ], + "The Objections": [ + [ + "The first claim is, being that it is known that due to our many iniquities, with the destruction of the First Temple, and with the destruction of the Second Temple, may they be rebuilt quickly in our days, Amen, many things were hidden and ceased from among us. We may say so too did His Blessed Wisdom decree also regarding the \"Hillazon\" and its blood from which we dye the \"Techelet\", that they be hidden till the end of time.", + "Indeed the removal of this claim is quite clear, being that we found no place in the Talmud that tells us that at any particular time that \"Techelet\" was hidden. For we do find at the end of tractate Sotah that they consider and mention those objects that were lessened and eventually ceased to be found after the destruction. And even those things that were to be found but whose abundance was greatly lessened were also mentioned, as it is written (Sotah 48b) \"From the day that the First Temple was destroyed song and fine silk were abolished \" and see Tosafot (Shabbat 20b Anan) but in any case they are (ie. song and fine silk) to be found, they are somewhat commonplace, see there. Also white glass is mentioned there, and see Tosafot (Baba Metzia 29b B'Zchuchit) but nonetheless they are still somewhat commonplace, see there. As so too, the flowing honeydew as is mentioned in tractate Sotah (ibid) that it ceased. And yet in the Jerusalem Talmud (Peah, chapter 7 law 3) it seems that it was also found after the destruction. And if indeed the \"Techelet\" was hidden and ceased to be, the Talmud would certainly have mentioned it in this connection. And in any case, would not have failed to let us know about this anywhere in the Talmud. And from this it seems clear that it was not hidden, nor did it cease to exist and to this we need not even give a thought; for at no time was its existence changed, and it was always difficult to obtain, as tractate Menachot points out (43a) \"And it was sold dearly,\" see there. Also an expert and artisan, one proficient in the making of the dye, was also needed, as is implied there (Menachot ibid). And now too after the destruction of the Temple, its acquisition is no more expensive than during the time of the Temple. And its location is ascertainable with Blessed Divine Help, through an expertly skilled artisan. ", + "And as for what is mentioned in the Sifre (Deuteronomy chapter 354) concerning the verse \"'For they shall suck of the abundance of the seas' (Deuteronomy 33:19) Said Reb Yose: One day as I was traveling from Keziv to Tzur I encountered an old man, and greeted him with 'Peace'. I asked him 'what is your means of livelihood?' He told me 'the Hillazon'. I asked him, 'can it be found?' He told me ' By the Heavens, there is a place by the sea, situated among the mountains, and poisonous insects bite it (ie. the Hillazon) and it dies and it rots in its place.' I said to him 'The Heavens are a remembrance hidden for the Righteous for the world to come.' 'The treasure'; this is the Hillazon,\" etc, see there. From this it may be implied that the Hillazon from which the Techelet dye was made, was hidden. However, indeed that would be questionable, for during the time of the 'Tanaim' (1st-3rd century CE) one must have been able to acquire the Techelet since we find Techelet in use even in the days of the 'Amoriam' (3rd-6th century CE), as is mentioned in tractate Menachot (42b) \"Abaye said to Rav Shmuel bar Reb Yehudah, this Techelet, how do you dye it?\", see there.", + "I found in the work of the brilliant Sephardic Rabbi David Pardo of Blessed memory, in his precious book Sifre Deve Rev, who brings up the point in connection with the above mentioned Sifre and asks regarding the query of Rabbi Yose 'is it to be found, 'was it not found during the days of the Amoriam? And he answers that 'since the old man told him that his livelihood comes from the Hillazon, and did not say (that it comes from) the Techelet, it was implied that his work is not the dying of the Techelet or the selling of the Techelet, that he was always hunting the Hillazon itself, and it was from this that he made his livelihood. And this was Reb Yose's question; \"How was he able to make a livelihood from the Hillazon,\" because this implied that he was able to track it down at any time; Is it so common? And the old man answered him \"indeed it is not to be found except in a certain place, in the seas.\" And he explained there 'that only the choicest is hidden for the Righteous,\" see there. It seems that the meaning of this scholar's words, of blessed memory, that it is only because he (the old man) said that his livelihood was from the Hillazon, that Reb Yose asked, 'is it (so easily) found.' This is in accordance with what is written (Menachot44a) that it (the Hillazon) surfaces only once in seventy years, see there. And since it only surfaces once in seventy years how can it be so common as to be captured at any time? However, the dye of the Techelet (on the other hand) was readily obtainable for although the Hillazon only surfaced once in seventy years, nevertheless, at the time that it surfaced, they prepared enough Techelet dye for seventy years. This seems to be the meaning of his words of blessed memory. And perhaps he himself said this explicitly, however his book is not in front of me now, so that I can look at it, I am merely quoting from memory.", + "According to this it would apparently seem that it would be impossible in our day to search for the Hillazon from whose blood the Techelet dye comes, for we do not know the reckoning of the years that the Hillazon surfaces, in order to capture it.", + "However, it seems clearly the case that what was understood based on the Talmudic source just quoted 'that it rises only once in seventy years,' implies that it is not found at all, only during the time that it surfaces, and afterwards it is not to be found at all. Yet, this is indeed doubtful, because we find in tractate Shabbat (26a) \"'But Nevuzaradan, the captain of the guard, left of the poorest of the lad to be vinedressers (kormim) and husbandmen (yogbim)' (Jeremiah 52:16). Said Rav Yoseph; the vinedressers refer to those who harvest the Balsam from Ein Gedi until Ramah, and husbandmen refers to the netters of the Hillazon from the promontory of Tzur until Haifa.\" And Rashi, of blessed memory, explained that the word 'yogvim' (husbandmen) is etymologically related to the word 'yekavim', ie. large vats, wherein they spread out the Hillazon in order to extract its blood, as is mentioned in chapter 'Klal Gadol' (Shabbat 75a) \"That Nevuzaradan left them be (ie. the vinedressers and husbandmen) for the sake of the garments of the King,\" see there. And if we go according to his understanding, of blessed memory, (of Rabbi David Pardo) that the Hillazon itself is only to be found at the time that it rises from the sea once in seventy years, and afterwards is not found at all, we would not be able to understand Nevuzaradan's having left them there for something that occurred only once in seventy years. Also, the expression 'the netters of the Hillazon' implies that that was always their occupation. Thus it seems clear that the Hillazon itself was also always available and was always able to be netted. And regarding what it says 'that it surfaces once in seventy years' the meaning of this is that once in seventy years it surfaces and multiplies, but afterwards, although it is also found, it is not found in such great abundance. And if so, Rav Yose's question 'is it to be found' needs explanation. For although it is not found in such great abundance so that everyone can acquire it easily, still, it should be acquirable by skilled netters who are expert in the art of netting to capture it.", + "And it would also appear that from the answer given by the old man we can learn of the nature of the question of Rav Yose. What was the meaning of the fact that the old man elaborated in his answer 'By the Heavens, in a place by the sea, situated in the mountains, poisonous insects bite it and it dies, and is decicated in its place.' If we say that the simple meaning of Rav Yose's question 'is it to be found' is that he was questioning due to the fact that it was hidden away and is completely unavailable, would it have been sufficient for this for this old man to answer him briefly that he found a place in the sea where he can net it? Therefore it appears that indeed Rav Yose's intention in asking 'is it available' is not that it is not at all available, for in truth it is available and fishermen sometimes would come across the Hillazon by chance as is implied from that tractate in Shabbat (ibid) that Nevuzaradan left the netters of the Hillazon from the promontory of Tzur until Haifa. But since the old man answered him regarding his livelihood that it comes from the Hillazon and he did not answer that he is a fisherman and his livelihood comes from what he catches, whether it be the Hillazon or any other type of fish, it is implied that the Hillazon by itself was his means of livelihood. And this was Rav Yose's question; 'is it so available without trouble' that it would be enough for him to always make his livelihood only from the Hillazon? For although it is found in the sea and in the swamps by the sea, as will be explained, that the essential harvest of the Hillazon is a t sea but only through great trouble in netting do fishermen occasionally come across it. And also once in every seventy years does it rise up from the sea floor and multiplies on the mountains that are in the sea and near the sea as will be explained with G-d's help from Rashi's explanation of blessed memory. And also that it needs tracking down and takes much trouble to find as will be explained from Sefer Hakaneh Hakadosh that the nature of the Hillazon is to burrow itself and hide itself in the earth. And as the Sifre states regarding the treasures hidden in the sand that this refers to the Hillazon, if so how could he (the old man) have said that his livelihood comes only from the Hillazon? 'That by the Heavens there is a place by the sea near the mountains' and there is no need to bother oneself and to look for it in the sea and spread a net upon it and (furthermore) 'poisonous insects bite it and it dies, and is decicated in its place' and (therefore) it cannot burrow and hide itself in the ground. And therefore he can always find it easily without any bother at all and he derives his livelihood from it. And regarding this did Rav Yose say 'By the Heavens it is a remembrance hidden for the Righteous in the world to come, 'in other words that this place is unique in that the Hillazon always surface there in abundance and it is easy to capture it without any trouble. Certainly such a place is hidden for the Righteous for the world to come. And only to this old man was a taste given as a result of his (meritorious) deeds in this world and the place was revealed to him. And as it is plain that normally it does not surface to the land and multiply but once in seventy years and then to it is not so easy to obtain because it burrows and hides itself in the earth, and the purpose of the Sifre bringing this incident in connection with its explanation of the treasures hidden in the sand that this refers to the Hillazon, etc. see there. And this is clear and correct due to the help of the Blessed Name.", + "So too, regarding the Aggadic portion of tractate Babaa Bathra (74b) \"A Heavenly voice proceeded and told them 'What claim do you have in the crates in the house of Rabbi Hanina ben Dosa out of which the Techelet dye will be caste for the Righteous in the World to Come '\", see there. We can not derive from this that the Techelet is now hidden and abrogated, for aside from the esoteric and inner meaning of this as was explained by the commentaries of Mehorasha of blessed memory, we may also explain this simply by saying that being that at the present time (ie. during the time of Rabbi Hanina ben Dosa) this (Techelet) is highly esteemed and is used in the dyeing of royal garments, as Rashi of blessed memory explained and as we quoted earlier in his name, and is therefore sold at high price, because it can only be found after careful and painstaking search, therefore it was said that in the World to Come this Techelet will be available to the Righteous without effort being expended in obtaining it. This is the same as the (Talmudic) statement saying that in the Future the Land of Israel will yield (ready-made) delicate white bread and cloaks of fine wool. Although in the present time these delicate white breads and fine woolen cloaks are also available, albeit for a price corresponding to the labor required to produce them, in the Future Time, these things will be readily available to the Israelites without any labor. So too, although the Techelet is today obtainable only through painstaking laborious search after the Hillazon, it is still nonetheless obtainable, as it was also during the days of the Amoraim as indicated above.", + "Indeed in Midrash Rabbah Bamidbar (Parshat Shelach, chapter 17) and Tanhuma (ibid) we read: \"And now we have only the white (strings of the Tzitzith), for the Techelet was hidden.\" Aside from the fact that this passage requires elucidation, based on our earlier statement, for how is it that we find no reference or indication in the Talmud to the effect that the Techelet was hidden, this passage is indeed perplexing, for we know that the Midrash was edited during the early period of the Amoraim, by Rav Tanhuma and Rav Ashya Rabbah, and we find explicitly indicated in the Talmud that the Techelet was to be found even among the later Amoraim as indicated in the previously mentioned passage in Menachot (42b) \"Abaye asked Rav Shmuel the son of Rav Yehudah,\" see there. Also see (ibid 43a) \"Mar of Meshke once obtained in the time of Rav Ahai some Techelet,\" see there. We know the opinion of some that Rav Ahai was of the Rabanan Savorai (the Rabbinic period following the Amoraim, sixth-eighth century CE) and in any case, we may derive from the Tosafot in tractate Ketubot (2b) that he was of the last period of Amoraim, for he lived during the time of Rav Ashi. If so, how did the early Amoraim say that the Techelet was hidden?", + "Even if we may conjecture that term 'hidden' as used in this Midrash was formulated by the Geonim, and did not come from the Amoraim, as we find many instances where the Midrash was augmented by the Geonim or the great Rabbis of a later period such as Rabbi Moshe Hadarshan, it is nonetheless perplexing to me, for it seems that the Techelet was also in use during the time of the Geonim, as we find in the glosses of Rashbad of blessed memory (on Maimonides, Laws of Tzitzith, chapter 1 Law 10) where he indicates that \"Rabbi Natronai Gaon of blessed memory compiled the laws of Tzitzith based on the laws of Techelet\" see there. Also, our Holy Teacher of blessed memory, the author of the Kesef Mishna (commentary on Maimonides,, ibid) indicates that the Gaon Rabbi Shimeon be Hofni compiled a work on the laws of Tzitzith in Arabic, based on the laws of Techelet, see there. We know that the Geonim compiled works only of laws applicable to their own time. Also, it seems that the author of the Aruch (dictionary) on the word 'Hillazon', implies that he saw the Hillazon and knew how to draw a picture of it, see there, as will be elaborated on later, with G-d's help.", + "We also observe with regard to Maimonides; although in his commentary on the Mishna, at the beginning of the chapter Hatechelet (in tractate Menachot) wrote that \"we are not in possession of it (ie. the Techelet) presently, because we do not know how to dye it since not all blue dyes usable for wool are called by the proper name 'Techelet' only the specific 'Techelet', we therefore can not dye it at this time, and thus we use only the white (strings for Tzitzith),\" and he repeats this in Responsum 46, that now we use only the white (strings), nevertheless, from his later work (Mishna Torah) it is implied that he eventually succeeded in finding the Hillazon and obtaining Techelet, for in Hilchot Tzitzith (chapter 2 Law 2) he provides a list of the distinguishing features of the Hillazon and its blood (as will be elaborated upon later at length) and also describes how it was extracted, and in the process he provides features that find no mention at all in the Talmud, which he would not have known unless he actually obtained it and saw it. Also from his responsum to the sages of Luniel, quoted by the Kesef Mishna where he explains the practical application of the law regarding the Techelet it seems evident that it was available to them and that they conducted themselves in accordance with the Mitzvah of Techelet (on the Tzitzith). Therefore it seems clear that the designation 'was hidden', found in the Midrash does not mean that it was totally unavailable and not to be found at all, only that its use among the Israelites was interrupted due to the great expense and the tribulations and wanderings of the exile, it was unavailable to them, and although some great and esteemed individuals of the generations did succeed in obtaining it, it was referred to as 'hidden'. So too, we must certainly say that in order to explain the passage of the Holy Ari of blessed memory in Pri Etz Haim (Sha'ar Hatzitzith) who associated the reason for the cessation of the Mitzvah of Techelet with the destruction of the Holy Temple, may it be rebuilt quickly in our time, see there the secret of the matter, the Secret of the Lord is for those who fear Him. Since it is clearly evident from many passages that the Mitzvah of Techelet was fulfilled after the Destruction, we must therefore say that his intention of blessed memory is to provide the reason why the mitzvah of Techelet is not so abundantly available for all of Israel.", + "Thus the abolition of the first claim that says that it is impossible for us to return and fulfill the Mitzvah of Techelet because the Hillazon was hidden is evident since from many examples it is indicated that it was not hidden at all, and that long after the Destruction during the days of the Tanaim and Amoraim, it was available to them, and it is possible indeed almost to the point of certainty, that Maimonides, of blessed memory, also had Techelet. And only afterwards was it forsaken among us due to the exile, which in our many iniquities has increased. And in the Eastern countries it became forbidden for anyone except Royal Nobility as it is written (Esther 8) \"And Mordecai went forth from the presence of the King in Royal apparel, Techelet and white, etc.\" And perhaps Techelet was also forbidden to be placed in Tzitzith, as the lower officials were apt to make additions and be vigilant in all things. Later on I found corroboration to this in Nachmonides' commentary on the Torah (Exodus 28:3)", + "and yet it seems that although after the destruction of the Temple, Techelet was available to only the treasured individuals of the generations during the time of the Tanaim and Amoraim, and also in the time of the Geonim, as was indicated, and the author of the Holy Sefer Hakaneh Hakadosh seems to have also been acquainted with the Hillazon and had acquired it, being that he gave distinguishing features as will be explained with the help of G-d, when we explicate on the distinguishing features of the Hillazon. However it seems that at the end of the days of the Geonim that it had completely ceased and was not to be found even among the singled out individuals of the generation as appears from Maimonides of blessed memory, from his commentary on the Mishna, and from his Responsum (number 43) that he did not have Techelet because prior to this, since the time of the Destruction, even if the Israelites would become greatly impoverished, and the multitude of Israel was not able to afford to fulfill the Mitzvah of Techelet, nevertheless, the distinguished individuals of the generation were able to obtain the blood of the Hillazon for the Techelet. Since the blood of the Hillazon was also used by the nations of the world, for the Techelet dye of their Royal apparel, for Royalty and Ministers, thus the netting of the Hillazon did occasionally occur. And although it was expensive, nonetheless, it was possible for the distinguished ones of the generation to acquire the Techelet for the sake of the Mitzvah. Because at that time there were Israelites to be found in the Land of Israel, and on the beaches of the Mediterranean where the Hillazon was caught, as will be explained. And afterwards, at the end of the period of the Geonim when the yoke of the exile of the Ishmaelites became heavier upon the Jews, and they were driven from exile to exile, also from the vicinity of the Mediterranean Sea and the Land of Israel as is explained in Nachmonides' epistle, where he of blessed memory, writes that he found the Land of Israel in desolation, with very few Jews living there. And also those left there who were living on the shores of the sea were not expert. And Techelet is only accepted from an expert. And there were many decrees and forced conversions at that time. Add to this also the fact that the nations no longer needed to track the Hillazon for the Techelet dye, because they had begun to use other species to extract the Techelet colored dye. And since that period the Mitzvah of Techelet ceased to be fulfilled. And even among the distinguished ones they were not able to acquire the blood of the Hillazon for the Techelet. However, afterwards, during the days of Maimonides and his generation, after he had completed his commentary on the Mishna, the yoke of the exile became slightly unfastened, and there were during that time many Israelites close to the King, and Maimonides of blessed memory lived near the Mediterranean coast and would travel on the sea to search for the Hillazon based on the distinguishing features derived from the Talmud and Midrashim, as will be explained. And he managed to come across it and fulfill the Mitzvah of Techelet. As is clear from his Code of Law, for he provides additional distinguishing features to those explained in the Talmud. It is only afterwards, when in our iniquities the yoke of the exile became more powerful, to the extent that the Mitzvah of Techelet ceased among us and was completely forgotten. Therefore, even in our time, it is not impossible that after search, based on the distinguishing features mentioned in the Talmud and Midrashim of our sages of blessed memory and from the Geonim of blessed memory, and with the help of G-d, we shall be able to acquire it." + ], + [ + "The second claim: Although it is explained that even now that the Hillazon did not cease to exist, we may still say that it is impossible for us to return and fulfill the Mitzvah of Techelet as we did originally because we may say that indeed that the color of the dye of the Techelet can be extracted from many types of squid and worms but that the fulfillment of the command of the Torah due to a hidden reason and Arcanum of the reasons for the commandments was that it would be from one specific species of the Hillazon that was known at that time. And since there was a period when the fulfillment of the Mitzvah of Techelet did cease, it may be that the specific species of the Hillazon that the Torah demanded was forgotten among us, and therefore we can not return to fulfill this Mitzvah, unless we would have a prophet who would prophetically tell us in the name of G-d the specific species of Hillazon, so that we would be able to dye from its blood the color Techelet. For otherwise, how would we know that this is the Techelet which the Torah commanded.", + "Indeed the response to this claim is clear, that it would have only been the case if the Torah said explicitly that the Techelet had to be from a particular Hillazon, and thus it would have been proper to say that the fulfillment of the command of the Torah, would have been only through the Hillazon that was known then. And even if it would not have been explicitly said thus in the Torah, but we would have found among our sages of blessed memory any place that derived such an idea from their exposition of the Scripture that the Techelet can only be from (a particular) Hillazon. Also we would be able to say that this was accepted as a Sinaitic edict to Moses that it was only from that species of Hillazon known at that time. However, we know that the \"Hillazon\" is not mentioned in the Torah at all, and also we do not find among our sages of blessed memory, that they derived the need for the Hillazon from the exposition of the Scripture and thus wee can not say that they had a tradition for a Sinaitic edict to Moses because anything that is a Sinaitic edict has to be precisely derived from the Scripture as is stated in Jerusalem Talmud tractate Sotah (chapter 5 Law 22) that they know that the \"third\" is disqualified from trumah, and the \"fourth\" (is disqualified from) any Sanctified thing. And this is all derived in the Halachah, see there.", + "And this is similar to what Maimonides of blessed memory explained in the introduction to his commentary on the Mishna, that regarding the Ethrog and Lulov we have a tradition from Sinai that they are what is referred to in the verse in the Torah \"The fruit of goodly trees and branches of palm trees\" (Leviticus 23:40), but, they (the authors of the Mishna) wanted to show carefully how it is derived from the Torah, because all of the Halachot are included in the Torah and therefore in any event, that if an Halachah is not found explicitly in the Torah, it is incumbent that it be derived from the (accepted) modes of derivation from the Torah, see there.", + "In order to explain the need for the Hillazon to obtain the techelet, that our sages of blessed memory necessitated for us in tractate Menachot (42b) \"We obtain the blood of the Hillazon, etc,\"see there; for indeed why do we need it? The Torah only mentioned \"techelet\", which as clearly as the brightness of the sky, whatever it may be, is definitely a textile dye. And, indeed, the Rabbi, author of Tiferet Yisrael, in his forward to the order Nashim of the Mishna (in the pamphlet entitled 'Bigdei Kodesh') proposes to say that in truth we do not necessarily need that the techelet be derived only from the Hillazon. However, we must not forget the long Braitha in Tosefta Menachot (Chapter 9) \"Techelet is not kosher unless obtained from the Hillazon, if not obtained from the Hillazon it is disqualified\", see there. Also, in explaining the reason for this, Maimonides of blessed memory, in the Laws of Tzitzith (chapter 2:1) stated \"that this is because the dye used must be known to be consistent in its beauty and unchanging\", see there. And the source of his words is Menachot (43a) \"if its likeness departs it is disqualified, if its likeness does not depart it is kosher\", see there. And because it is needed that the Techelet persist in its beauty and be unchanging, for this reason our sages of blessed memory, necessitated that specifically the blood of the Hillazon which is fit for these criteria be used for the Techelet dye, because our sages of blessed memory established that it is not possible that the dye of the Techelet would persist in its beauty and not change unless it be of the blood of the Hillazon.", + "This is to say that as is known, an article receives a dye in such a way that its color be sustained therein only if the article and the dye are compatible and of the same type, ie. inanimate object and a dye obtained from an inanimate object, or an article obtained from a vegetative source and a dye obtained from a vegetative source, or an article obtained from a sentient source and a dye obtained from such a source. In such instances they combine well and the color of the dye is sustained in the dyed object. However, if the dyed object is of an order higher than the (source of the) dye itself, ie. the object is sentient and the dye is derived from vegetative sources or if the object is of a vegetative source and the dye is derived from inanimate sources, the object does not combine well with the dye in such a way that the color is sustained, and this is because the object, which is of a higher order than the dye, overpowers the dye and nullifies its power, and therefore its (the color's) likeness becomes dulled as time goes on, and it deteriorates. And at times, also when the dye is of a higher order than the dyed object they do not combine well and the object does not have the power to adequately receive the likeness of the dye. For example, regarding the Ishmaelite red (called Turkish red) dye it was not known how to dye cotton with it because the dye is very subtle (thin) and it derives from animal sources, whereas the object dyed (cotton) derives from vegetable sources and therefore they do not combine well. However, the Ishmaelites possessed a secret process that enabled cotton to be dyed with this animal dye, and the Turkish Empire, whose expertise in dying has a long history, after long experimentation found a process whereby cotton, after being left for many weeks in sheep dung in order that the cotton receive within it the attribute of heat from animal product which contains within it the attribute of animal heat so that the dye and the object to be dyed would be of the same order and power so that they may adequately merge. Without such a process the cotton would not be able to receive the dye.", + "And in such instances where it appears that objects derived from animal sources are dyed with vegetable dyes or dyes that come from mineral sources and the dye is well received, as in the tanning of hides etc. (We do not regard this as) dyeing at all, rather it is actually a process like that of burning or deterioration or that it is a case of the dye being a \"glued on\" substance so that it does not combine with the object but is a \"print\", as it were, which contains many properties of a glue and through this it is received and sticks to the object. However, as for a clear and pure likeness, it is impossible the dyed object would sustain the dye so that it would not change, unless the dye and the dyed object are of the same order, as we have said.", + "Therefore, indeed up to this day, since the times that the dyeing of the Techelet from the blood of the Hillazon had ceased, we do not possess a Techelet dye derived from animal sources, and the dye derived from \"Kla Ilan\" (a vegetable source called India dye), although it possesses a deep hue, and within the dye are also substances that burn and cause deterioration, none the less it does not sustain itself well, and evidently, when a bright dye is made from it it does not sustain itself, and its changeability and fading over time is observable.", + "And since the Torah enjoined us that the Techelet dye must be sustainable over time so that it does not change, our sages of blessed memory necessitated that (the Techelet) be derived from the Hillazon for then it would certainly sustain its beautiful likeness and would not change.", + "It is true and I will not deny that also dyes coming from animals such as the known red dye, which comes from animal sources, it is impossible that it would not change, and its likeness fade with time as the sun would shine upon it many times. Indeed, it is not our intention when we say that the color of the dye is sustained, that it would not change under the conditions of an act that causes it to diminish and to remove the dye from that which is dyed, because his is something that is impossible for the senses bare witness that the nature of the light of the sun is to remove and diminish the material which forms the basis of all dyes as we actually see that even something that is covered with gold and is actually plated with gold, just that the plating is the thinnest if it stands many days in the light of the sun. The domain of diminishment and loss would rule over it as is the nature of any matter existing that becomes diminished. And because of this its likeness would change. And so too, we know from experience that the smoke of sulfur removes and diminishes all colors even the colors that nature put into substances, as is known from experimentation that if something that is dyed well with a red dye that lasts is taken and placed inside a closed vessel filled with sulfur smoke, after its removed it would be white like snow. And so did we find in tractate Niddah (62a that soap also removes color, see there.", + "Yet our intention when we say that the dye lasts is that in and of itself it does not change due to length of time without any other cause, and for this criterion the test through the various ingredients mentioned in tractate Menachot (ibid) would be the determinant. Because a dye that would not sustain itself in and of itself, and fade with the passing of time, would also fade and become ruined through the test mentioned there. And the dye that would in and of itself be sustained, and would not fade with the passing of time would also not fade through the method of testing mentioned there.", + "However, this itself is in need of explanation: how do our sages of blessed memory know regarding the techelet mentioned in the Biblical Command that its beauty needs to be sustained and that it does not change? And we can not say that it is because the Torah mentioned Techelet, that we need the choicest of the class of Techelet, and this implies that the choicest of the class would sustain its beauty and not change because this is not the case. For although it is true that we definitely need the choicest of the class, this would only be the case in fulfilling the Mitzvah in its best way, but not that this criterion would stand in the way of fulfilling the Commandment. And like all of the other Mitzvoth of the Torah such as the Mitzvah of animal sacrifices and similar Mitzvoth, that we also need the choicest. This is only at the outset, in order to perform the Mitzvah in the best possible way, but no that it should disqualify the Mitzvah post facto. And why here do we say that if the Techelet does not come from the Hillazon it is disqualified?", + "Yet it seems that since the Torah commanded us to use Techelet in the making of the Tabernacle and the Priestly Garments, and we have established in tractate Zevachim (18b) that for that Mitzvah we need that (the materials used for the Tabernacle) should be new and if they are defaced or filthy they are disqualified, see there. If so, evidently, if the likeness of their dyed state is faded they would be considered defaced and would be disqualified. And therefore, necessarily, the commandment of the Torah regarding the Techelet for the Priestly Garments was that it should sustain its beauty and not change, for we can not say that indeed for the Techelet of the Priestly Garments it was not necessary that its beauty be sustained and not change. And indeed, as of when the likeness of the dye fades it becomes disqualified and new garments would be made, for this is not the case. For the Torah said (Exodus 29) \"And the Holy Garments of Aaron shall be for his sons after him.\" And indeed if the dye is not one that sustains its beauty, and it changes in and of itself, and fades, the fading would occur immediately from the beginning, and it would continue to fade. And indeed, we certainly need that the Techelet dye of the Priestly Garments be of a dye that sustains its beauty and does not change. And therefore we would say that wherever the Torah requires Techelet, it would need to sustain its beauty and not change. And therefore our sages, of blessed memory, required the Hillazon for the Techelet.", + "And although the Rabbi (author of) Tiferet Yisrael in his introduction (ibid) stated that it was quite clear to him that for the Priestly Garments and the Mishkan (Tabernacle), they did not have the Hillazon for the Techelet at all, and stated as a reference Jerusalem Talmud tractate Shabbat (chapter 7, Law 2), see there. Indeed, he had forgotten a long section in the Babylonian Talmud tractate Shabbat (74b) \"Tying in the Tabernacle, where was it done? etc. Those who caught the Hillazon tied and untied,\" see there. Thus we see clearly that the Hillazon was in the Tabernacle. And although there is an indication from the Jerusalem Talmud to the opposite effect, we are not to forsake the simple meaning of the Babylonian Talmud in the place of the Jerusalem Talmud. And indeed, from the Jerusalem Talmud we can not really bring proof, for this is the quote from the Jerusalem Talmud, \"One who captures the Hillazon and splits it open (on Shabbat) there are those who learn that you are obligated for two violations and there are hose who learn that you are obligated for one violation. As for those who say two; one is for capturing, and one is because of taking the soul. The one who says one; the very thing is the taking of the soul.\" And he does not regard the prohibition of capturing, and goes according to what Rav the son of Rabbi Yosa, Rabbi Abahu, and Rabbi Shimon be Lahish in the name of Rabbi Meir said, \"The Holy One, blessed be He, created a ritually clean animal for Moses in the desert. After Moses used it for the making of the Tabernacle, it was hidden.\" And the Korban Edah says \"He does not consider 'capture' because one is not in violation of capture because of the fact that it is not one of the main categories of principle acts in violation of the Shabbat because the occupation of trapping was not used in the construction of the Mishkan at all because certainly the Hillazon used for the Techelet was not found in the desert, since the Hillazon is only found in Israel, in the land occupied by the tribe of Zevulun. And the nation of Israel had Techelet from Egypt, and as far as the animals, ie. the rams needed for the skins, they did not need to resort to hunting. As for the Tahashim, there are those who say that they needed to be captured, and there are those who say like the one who says that G-d created a ritually clean animal, etc. If so, for them you certainly did not need hunting. Since it was only created for Moses, and came to him. Therefore, there is no hunting. An alternative explanation; For \"He does not consider hunting (the second opinion of the Jerusalem Talmud) because one does not violate the Shabbat Law, and he holds according to \"...etc. In other words if we say \"there is no capture with regard to the Hillazon\", if so, in what instance was their capture in the construction of the Tabernacle? For among domesticated animals there is no capture, therefore we have to say that he holds according to Rabbi, and there was an undomesticated animal there (created for Moses) that needed to be captured.\" And see who explains this (section of the Jerusalem Talmud) according to the first explanation of the Korban Edah but in a slightly different manner of explanation, see there.", + "Now according to the second explanation of the Korban Edah, there is no indication at all from the Jerusalem Talmud that implies that they did not use the Hillazon for the Techelet in the desert, it is just that the Rabbi, author of Tiferet Yisrael, considered the first explanation of the Korban Edah as the essential one because through it we can answer the question of Tosafot, tractate Shabbat (75a, end of section \"He who captures\") who left the question with the remark \"needs pondering\" on the contradiction in the Talmud from the fact that here it is implied that capture was needed to obtain the Hillazon whereas in the Jerusalem Talmud it appears that one who captures the Hillazon is not obligated for the Shabbat violation of 'capture'. Now according to the first explanation of the Korban Edah, we can say that in actuality, also according to the Jerusalem Talmud, there is the instance of capture of the Hillazon and the fact that one does not violate the Shabbat at all with any type of capture, even the capture of undomesticated animals. Whereas it appeared according to the Rabbi, author of Tiferet Yisrael, of blessed memory, that one does violate the Shabbat by capturing according to the works enumerated regarding the 39 main types of work in constructing the Tabernacle. Nevertheless, how does he delete that which is stated in the Mishnah that one does not violate the Shabbat. Therefore it appears to my impoverished state of knowledge that the correct version is that one does not violate the Shabbat with capturing. And it appears that when it is in the sea capturing applies to it, but when it emerges to the mountains it is captured and stands in one spot. And even though it is explained in the Sefer Chinoch that it is difficult to capture it because when it emerges to the mountains it is its way to dig its tentacles into the earth, nevertheless, capturing does not apply to it for it is captured while standing in one place. And according to the one who says in the Jerusalem Talmud that one who captures and punctures is only obligated for one violation of the Shabbat. That is for killing, not for capturing, meaning to say that one is not obligated for the violation of capturing the chilazon even in a case where it is captured. The chilazon was miraculously found in the desert and was captured while on dry land and was not moving. Therefore since during the construction of the Tabernacle there was no capturing, therefore he is not obligated even when capturing takes place in the usual manner. For specifically, other creatures that were not needed in the construction of the Tabernacle one is obligated for their capture. We learn this from the capturing of the seal which was needed for the construction of the Tabernacle.", + "", + "For even though it was created by Hashem miraculously for them in the desert but nevertheless it was necesary for them to capture it. For the miracle was only its creation, but the chilazon since it was used for the Tabernacle without capturing it, it is considered that any species of the kind is not considered to be captured, and we do not learn out the violation of capturing from the capture of the seal. And regarding that which is explained in the Jerusalem Talmud that we can learn out the capture of chilazon from the capture of the seal, for even though the chilazon stood still and was captured, nevertheless, capturing pertains to it and its capture is no worse than the capture of other creatures. This difference of opinion is in theory only and not in reality. Look into the Response of Ridbaz (chapter 685) and later on in our words regarding the nullification of the fourth objection.", + "And futhermore it is understood from the words of our sages of blessed memory that the techelet regarding that which the Torah has enjoined us must retain its original beauty and not fade in color, this can be learned from the passage in Exodus 28 where it is written 'completely techelet'. And when this color fades it is not completely techelet. And as Rabbi Chanina the son of Rabbi Gamliel expounded regarding a blemish which makes it inadequate for use (Menachot 42b). And even though Rabbi Yohanon the son of Dahavai disagrees there and says that even the second appearance of the color of techelet is fit for use, that means only at the begining of the dyeing process, but once it has been dyed for the Mitzvah and then it fades and continues to get lighter in color so then certainly it is not considered to be completely techelet and it must retain its original beauty and not change. For if its color is not one that retains its original beauty and does change then certainly it is not fit for use as soon as it begins to fade from its original color and changes. Therefore when the Torah states completelytechelet then certainly it means that it must retain its original beauty and not change. For the techelet of the tzitzith is learned out from the techelet of the priestly garments, for all techelet mentioned in the Torah must retain its original beauty and not change. Therefore the sages of blessed memory needed the chilazon that was known to them, for the color of techelet from any other species does not retain its original beauty and fades.", + "This being so that the necessity of the Hillazon in the Techelet is not dependent on a passage in the Torah or the strict letter of the law or a law without reason (Halachah), but rather is derived and based on the theory that the color should remain in its state of beauty and be unchangeable; this being true, if after searching we would be able to find the blood of any kind of Hillazon that would enable us to properly dye the color of Techelet which would retain its original beauty and would not fade, then certainly we would be able to fulfill the commandment of Techelet without any doubt. For what is the difference if the sage of blessed memory were insistent on one particular Hillazon that was known specifically, we must say that it was understood by Chazal, our sages of blessed memory, that there is no other Hillazon in the world or for that matter any other creature that can be used to dye the Techelet in a way that its color would retain the original beauty and would not fade. Therefore the Hillazon we have found is the very same Hillazon that the sages of blessed memory intended; for we see that we are able to dye with its blood the color of Techelet and it's color retain the original beauty and does not fade. And if this is a different Hillazon or creature than the one our sages of blessed memory spoke of we still must say that Chazal were not insistent on one particular kind of Hillazon that was known specifically but rather the law is that all type of Hillazon and snails that would enable us to dye with their blood the color of Techelet and would retain its original beauty and not fade is permissible, but to exclude the Hillazon which is not permissible, that it is that which grows (vegetable) or is inanimate, for the essence of the necessity of the Hillazon for Techelet is not based on a law without reason but rather is specifically based on the reason that the color will retain its original beauty and will not fade.", + "A proof for all this can be derived from the section in Tractate Menachot 42b. R. Itzhak the son of R. Yehudah used to test it (the Techelet) thus: He used to mix together liquid alum, juice of fenugreek, and urine of a forty day old child (or that had been kept for 40 days) and soak (The blue thread in it overnight until the morning, if the color faded it is invalid but if not it is valid. Now if the necessity of the Molusc in the Techelet is derived from a specific passage or is the Halacha (law) that it is a specific kind of Molusc that is known then what good is the test for even if it does not fade in color and is known that the color is not Klai Ilan (imitation techelet) perhaps the color is from the blood of a different Molusc and not the same Molusc that the Torah is stringent about. But surely the reason for the necessity of the Hillazon in the Techelet is derived from careful reasoning and theory as is mentioned above that the color should retain its original beauty and not fade away and therefore the test is an effective one, for even if the Sages of blessed memory were stringent regarding one particular Molusc that exists because in any other species of Molusc the color fades and does not retain its original beauty then the test proves that this is the Molusc which the Sages of blessed memory spoke of. And if this color comes from a different Molusc that the sage did not speak of we must say that the Sage of blessed memory did not specify one particular kind of Hillazon that was known specifically as we mentioned before. Therefore the second objection is rejected and with G-d's help will be further clarified with the rejection of the third objection." + ], + [ + "The third objection. For even if we could attain any Hillazon that would enable us to dye with its blood the color of Techelet and as we have explained that since we are able to dye the color Techelet that retains its original beauty and does not fade away then certainly this is kosher for Techelet as we mentioned above. But how is it possible to know that this dye is a color that remain unchanged in its beauty and color. If this being the only proof that it is actually Techelet we must know for sure that this Hillazon is the one that the Sages of blessed memory spoke of that is that retain its original beauty and color.", + "There are two reasons we can reject this objection.", + "One:
For it is possible to know this from the test which is explained in Tractate Menacot 42 B. R. Isaac the son of R. Judah used to test it thus: He used to mix together liquid alum, juice of fenugreek, and urine of forty day old child (or that had been kept for forty days) and soaked (the Techelet) in it overnight until the morning; if the color faded it is invalid but if not it is valid. Moreover, R. Adda stated the following test before Raba in the name of R. Avira. One should take a piece of hard leavened dough of barleymeal and bake it with the thread of Techelet inside. If the color improved it is valid but if it deteriorated it is invalid. We must therefore say that one test supplement the other thus: if the test of R. Essau the son of R. Judah had been applied and the color had not faded it is certainly valid, but if the color had faded, we should test it by R. Addis' test by baking it in a hard piece of leavened dough; if its color improved it is valid but if it deteriorated it is invalid. A message was sent from Palestine/Israel saying. The test supplement each other and such the Halacha law is accepted according the Maimonides Rambam law of Tzizith (Halachos).", + "It is true that the Rav, the author of Tiferet Israel rejects this test mentioned in the Talmud and wrote that we are not expert enough regarding these ingredients that the Talmud mentions to test the unchangeability of the color. For the ingredients liquid alum, and juice of fenugreek which the Talmud mentions is the subject of debate by Rashi v. Rambam. Nonetheless while asking forgiveness from the honorable Tiferet Israel and his high level of Torah knowledge he reached it is wondrous that he says no one is expert in regard to these ingredients especially since none of the earlier sages ever said such a thing. Just because he was not expert in these ingredients is it fair to decree that no one else is. I in my humility have become expert in the names and their nature be it according to Rashi or be it according to Rambam. And that which he wrote the Rashi and Rambam differ in regards to what liquid alum and juice of fenugreek is he forgot that they also have different opinions in regards to the second test mentioned in the Talmud. That is Rashi says it is hard leavening whereas Rambam says it is dough. But that still presents no problem for it is possible to do the test according to both opinion ie. Rashi and Rambam. And it can be said that these ingredients that I have found to be the true ingredient can be clarified form the abundant wisdom of our sages in other places. Therefore it is possible to verify regarding the Hillazon we have found it in the process of dyeing, the color retain its original beauty and does not fade and pass the test of mentioned in the Talmud. It too is a rejection to the second objection for even if the necessity for a particular Hillazon as explicitly mentioned in the Torah so certainly through the test if it proves positive then this must be the Hillazon regarding which the Torah enjoined us. For if it was not the test would not prove positive. That is the reason the test is mentioned in the Talmud, to clarify if the Techelet is from the blood of the Hillazon and therefore fit for use or from some other species and therefore unfit. And this is clear. It is all one reason.", + "Secondly
even without testing at all it appears in my limited knowledge clear that if we were able to attain the Hillazon to dye with its blood the Techelet and there would be found in this Techelet all the signs and treasures that the Sages of blessed memory have given us regarding that Hillazon that they spoke of, then again, we not be at all doubtful that certainly this is the very same Hillazon the sages of blessed memory had intended. And the sage of blessed memory gave us signs regarding this Hillazon in Tractate Menachot 44. Our Rabbis taught: The Hillazon resembles the sea in its color (its essence ie. its blood) and in shape resembles a fish etc. And it seems clear that our sages gave us clear signs regarding the Hillazon for in their wisdom they saw that because of our exiles and the great expense in attaining it that it was almost certain that we would forget which is the correct Hillazon. Therefore they drew a clear picture for us and gave us all the sure signs of its identification so we would know how to search for it with G-d's help. You should know that Rambam (may his memory be a blessing) in Mishnah Torah copied this Braitha - And it is a known thing that Rambam does not bring in Aggadic material unless it has relevance to the law. So we must certainly say that it is a law that we can depend on the reliability of these signs that this is the Hillazon whose blood is kosher fit for dyeing the Techelet. (And in our lowly state) we have found many more signs and treasures regarding the Hillazon which are scattered throughout the words of our Sages of blessed memory. And the Rambam of blessed memory expounded and found other signs that were not mentioned in the Talmud. From this I can assume and judge that Rambam recognized and saw the Hillazon as is mentioned above. From this it appears quite clearly that when we are able to attain the kind of Hillazon which has all the signs that with G-d's help we shall clarify that beyond a shadow of a doubt that even without doing the test mentioned in the Talmud, it is kosher. The reason for the test is if we have a doubt whether this is really the blood of the Hillazon, but when it is clear to us that this is the correct type of blood there is not necessity for the test. This is also a rejection of the end objection for even if it was explicitly stated in the Torah the necessity for the Hillazon in Techelet and there was a stringency regarding a particular kind of Hillazon that specifically is known, so too if the Hillazon we find matches the correct sign this must be the very same Hillazon. And in truth from the Braitha what gives us the signs of the Hillazon it appears that actually any Hillazon which does not have these signs even if its possible to dye with the blood the color Techelet it is not kosher ( fit for use). And we must say that Hillazon that does not have these signs, the blood used for that we can learn dyeing does not retain its original beauty and it fades away." + ], + [ + "The fourth objection: Why should one search in vain for the Hillazon without benefit for even if we would attain this way Hillazon that the Sages of blessed memory intended and we could recognize it according to its signs that is with all certainty the correct Hillazon we still would not be able to use its blood to dye the Techelet, because the Sages of blessed memory have already said in Tractate Megillah (6a) that everyone needs you (Zevulun) because of the chilazon. Judges (5) What is the reason because Naftali received as their portion in the land of Israel the high places of the fields. Zevulun said before G-d, Master of the Universe you have given unto my brother the fields and the vineyards and unto me you have given mountain valleys. To my brother you have given him lands and unto me you have given the seas and the rivers. G-d answered him saying, Because of the Hillazon everyone needs you as it is said in Devarim(33). The nations will call upon the mountains and the hidden treasures of the sand. Rav Yosef taught the \"hidden is the Hillazon and the treasures are clear glass (crystal). Zevulun said before G-d 'Who will make it known to me that this is true. Hashem answered him and said There they will offer their righteous sacrifices (ibid). This will be your sign 'Whom takes from you without payment will not be successful in his business - and Rashi explains that if he takes the amount of Hillazon which is worth a Prutah (a small coin) without renumeration for it the color will be ruined and will not be of any benefit at all, Therefore even if we could attain the proper Hillazon we would be taking it without paying for it to the tribe of Zevulun for we have been exiled from our land and Zevulun is not in their inherited place that we are able to pay them therefore the color will be of no benefit and why should we toil in vain. Therefore even if it seems to us (to the naked eye) that we would be able to dye with its blood the color of Techelet we must be forced to say that we are mistaken for certainly the words of our Sages of Blessed memory are alive and everlasting.", + "Nevertheless, this objection is overruled: First of all after the destruction of the Holy Temple during the time of the Tannaim (the sages of the Mishnaic era) and the Amoraim (the sage of the Talmudic era) and the Gaonim (the sage of the post Talmudic era) Techelet was found. And at that point we were already exiled from our land and it was impossible to pay the tribe of Zevulun for the Hillazon, so therefore only when Israel were dwelling on their land and each tribe was living on their appointed portion and the Hillazon was in the portion of Zevulun and then if one took the Hillazon without the knowledge of Zevulun and without payment it was considered as theft, it was during that period of time specifically that the promise was made as can be learned from the text, there they will offer up the sacrifices of righteousness (that is regarding theft). But because of our transgression, since we have been exiled from our land and the nations have gained a foothold in all of the land of Israel until the end of days when He will return us and have compassion upon us and bring us back to Zion with exultation speedily in our, time this promise is not pertinent for the tribe of Zevulun does not dwell there but we can say its theft. And furthermore even when Israel was dwelling on their land only if the Hillazon that went up to the mountains in the portion of Zevulun was taken without payment then the dyeing process would not work and would be of no avail for it would be considered as theft. But in truth the Hillazon is found in all the western and Mediterranean seas but can only be caught with difficulty, Whereas in the portion of Zevulun the Hillazon rose from the sea unto its mountains that sloped to the sea and there would multiply and would easily be caught as well be explained with G-d's help. It appears that certainly if the Hillazon would be caught from the sea even in the portion of Zevulun without payment the dye would not be ruined. and this is what Rashi explains (ibid). Everyone will need you, all your brothers will need you for the Hillazon that rises from the sea unto the mountains, the nations will call out to the mountains. From all the tribes they will gather together on your mountains to bury the Hidden Treasures of the sand. This is said only regarding the rest of other tribes that the Hillazon was found in the portion of Zevulun because they would go up to his mountains or we mentioned above, and all the tribes needed him to buy form him the Techelet. But certainly the Techelet was found in all the western and Mediterranean seas and all the nations that encamped by the sea had the Hillazon and is written in the text in (Yechezkiel 27) Techelet and argamon are from Islands of Alisha etc. The majority of Techelet was from the island of Alisha and the merchants of Shva, Asher and Kalmud-- and was not considered part of the land of Israels Techelet. For in truth they only had enough to supply themselves with garments for the royalty, princes and priests and for the fulfillment of the precept of Techelet but they did not have enough Techelet to sell to the outside world. If this being so how is it that the dyeing process was successful if they took the Hillazon without paying for it and did not offer it from the tribe of Zevulun, but certainly we mentioned above that where was trapped within the portion of Zevulun would not be ruined. And it also appears from what is learned in Tractate Sotah (46B) regarding the following passage in (Judges 1) And the man went to the land of the Chittim and he built a city and called its name Luz and this is its name till this very day. The Midrash in Breshit Rabba explains that Luz is where the Techelet was dyed. The city in the land of the Chittim appears to not have been inhabited by the Jews for it is not part of the land of Israel and it was a place where the Techelet was found and the dyeing process successfully done. Even though they did not pay the tribe of Zevulun for it that is as mentioned above because it was not taken from his portion and all this is clear and correct.", + "I have found support for all we have said from our teacher the Ridbaz, may his memory be a blessing in responsa #685 and this is his holy language.", + "The question arose as we have learned in Tractate Sabbath that the trappers of the Hillazon tied the nets and untied them to trap them. You have asked from where did they have Hillazon that they were able to trap, was it not found only in the portion of Zevulun and was it possible to come to the land of Israel to trap it.'", + "The answer is this is not necessary for the Hillazon that was found in the sea and in the portion of Zevulun would emerge by itself form the sea to dry land and then they would gather it. And after Israel was exiled the Hillazon would not emerge and --- left in Israel from the impoverished of the nation to trap the Hillazon which means that trapping was a necessity. So too in the making of the Tabernacle they were close to the Red sea for from Mt. Sinai to the Red Sea was a short distance and they would go the Red sea and would trap the Hillazon for it was found there. It's not necessary to say the same thing regarding the Hillazon as we said about the seal skin that is was not to be found for the chilazon is to be found and it is possible that till this very day it is found but we do not recognize it or we do not know how to trap it. Also because we do not need it because the color that resembles techelet can be found in abundance that is the color ' Astis' which is called in Arabic 'nil and they dye it professionally that even ironing does not fade it. Till here his holy words.", + "This is certainly support to our words from the great scholar the Ridbaz. And we who can not compare to the greatness of the Rabbis in the previous generations do not be amazed at all that they did not arouse themselves to search for the chilazon. For we have found in the book of Kings (2,18) that the brass serpant that Moses made was destroyed for until that time the children of Israel were sacrificing unto it and called it Nechushtan. Regarding this it says in tractate Chullin ( 6b) Is it possible that Asa came and did not annihilate it, that Yehosafat came and did not annihilate it and yet all the other forms of idol worship in the world Asa and Yehosafat annihilated. Yet G-d did not arouse these great righteous men to annihilate it even though it was a great stumbling block to the Jews so that Ch----- could come and be on guard against it and it was hidden from them that it is permited to destroy the brass serpent as it is written in the Tosafot ibid 7. So too even more so it can be derived from a fortuori reasoning in our case when we are speaking only of the prevention of doing one positive mitzvah that we can say that it is from G-d that it be hidden from the giants of the previous generations the possibility of finding the chilazon in our time in order to leave place for the one who is ready to actualize this potentiality and to be on the guard regarding it.", + "", + "", + "", + "G-d gave a boundary for everything saying till here you shall approach and G-d in his abundant mercy left place for even the least of the least to gird themselves and make fences as the holy Rabbi, Reb Yehudah Hanassi said in the tractate Megillah (28) those that comeafter you shall lead the flock. For if the whole of the Torah was revealed only to the earlier sages there would be no room left for the later generations to be innovative in the Torah of G-d.", + "And since I have seen that it has come to me without specifically planning it through many different reasons to be aroused regarding this subject and I saw that it is from heaven that it can be revealed to us for there is hope that we can return to fulfill the Mitzvah of Techelet as was done originally, I said perhaps G-d has left place for even the least of the least like me to bring me merit regarding this commandment that will bring merit to the many through me and I will be amidst those who bring merit to the many.", + "Therefore I girded my loins to search for the hidden treasure in the sand. And I said first I will search and seek out to expound to understand in our Holy Torah since all the hidden treasures are all hidden in the Torah. And as we have found that even the end of the Babylonian exile was hidden in the Torah as is written in Tractate Megillah (12a) as he said I understand but was actually mistaken and only if that exact moment that G-d had appointed only then was it revealed and also the place of the Holy Temple was hidden in the Torah in the book of Joshua until David came and it was revealed to him as is explained in Tractate Zevachim 54B . And also regarding the building of the second Temple it says there ibid (62a) regarding the altar the Men of the Great Assembly expounded and Solomon did not understand to expound upon it and also the light of the sixth day of creation that was hidden in the Torah was hidden as is explained in the Holy Zohar and the Sefer Habahir 6B. Therefore I have put it in my heart before anything else to find all the signs regarding the Hillazon in the writing of the Sages of Blessed Memory. And through their words there will be place before one of my lowly state or to all those that the King of the world whose name is blessed desires to bring merit to the many through him to search for it. And when there will be found a creature that has all the signs it will be already known that this creature is certainly the Hillazon. May it be his will that I shall not stumble in the way of the Halacha (law)." + ] + ], + "The signs according to Chazal": { + "Where the Hillazon can be found": [ + "The Explanation of where the Hillazon can be found", + "Even though it appears from the first outlook that the place the Hillazon is found is in the mountains so is stated in Tractate Sanhedrin (91a) 'He went up to the mountains and saw that today there was only one Hillazon, the next day it rained and the mountain was filled with Hillazon. And in truth in Tractate Menachot (44a) it says they emerge once in seventy years - Rashi explains: it emerges from the land and only in the mountain in the territory of Zevulun.", + "Yet we find that Rashi of Blessed Memory himself explain in Tractate Megillah (6a) that the Hillazon emerge from the sea unto the mountains and also explained in Tractate Sanhedrin (91a) and Tractate Chullin 99A regarding that which is said that Techelet resembles the sea that Rashi explain that the Hillazon arises from the sea. And so it is explained according to Rambam (Maimonides) of Blessed Memory. The laws of Tzizith Chapter 2 Halacha II and this is his language. And it can be found in the Dead Sea. And it appears that they learned to say this from the words of the Midrash which states that there is a place in the sea which is amidst the mountains, we learn from this that the Hillazon is from the sea but it emerges from the sea to the mountain amidst the sea. And we have said previously in (refutation to the 4th objection) that its place is in all the western sea and the Mediterranean but in the portion of Zevulun it would emerge from the sea to its mountains that sloped towards the sea and would multiply these. And that which Rashi says in Tractate Menachot that it emerges from the land that means to say that there when it emerges from the sea to the mountain it multiplies.", + "And the Torah of Truth was upon their lips for it is explained in the Zohar (Beshalach 48B) that the Hillazon is found in the sea.", + "", + "The fact that Rambam calls in the Salt sea which is certainly not in the portion of Zevulun can be answered simply by saying that this is the name the Rambam call all the seas that are salty." + ], + "The signs of the Hillazon": [ + "The signs of the Hillazon", + "1. The color of the body of the Hillazon resembles the color of the sea as the Rabbis in Tractate Menachot (44A) taught that the color of the Hillazon resembles the color of the sea. Rashi explains that the Hillazon emerges from the sea and the Techelet resembles the sea, that is to say that the sea it is found in and that it emerges from is the cause of its color.", + "2. The Hillazon which has a soft flesh and moves above the water by way of its fins resembles a fish but since it can multiply on dry land it is not considered to be a fish. It has characteristics that resemble the fish but cannot be considered to be an actual fish.", + "3. The Hillazon has veins and bones as is proved from the Jerusalem Talmud in Tractate Shabbat Chapter I, Halacha III.", + "", + "", + "4. The Hillazon has a hard shell and covering that grows with it. The reason we know that the shell is hard is because the expression to wound is used regarding it and only that which has a hard shell can we use the expression to wound.", + "5. The Hillazon has coming out from its head bent threads like hooks that are put on chains so long them on the wall. That is the reason that these very same bent hooks are called Hillazon. There is evidence to this, so the Aruch in the first book he wrote, drew a picture of the Hillazon. It can be understood from this that he knew what it looked like and he knew that the threads coming out of the head are like bent hooks on the top of the chain.", + "6. There must be found in the Hillazon organs or fringe like extensions that resemble the snake. Upon the organs there are red flesh-like blisters. This is the reason that the red blister in the eye are called Hillazon and Snake.", + "7. The Rambam in the laws of Tzizith Chapter II Halacha II gives in the sign to recognize the Hillazon and this is his holy words. Its a fish whose color resembles that of Techelet and whose blood is black as ink. I have found no source in the Talmud in support of Rambam words that its blood is black as ink. And it appears from this that after Rambam wrote his commentary on the Mishnah he toiled and labored until he found the Hillazon according to the signs mentioned in the words of our Sages of Blessed Memory and fulfilled the Precept Mitzvah of Techelet. Then he proceeded to enumerate other signs that could be found in it such as its black ink like blood. He though that perhaps it would be forgotten this would make it easier for one who desired to search for it and be able to find it without giving up. For if Rambam did not make it known to us (regarding its black blood) we would search for it relying solely on the signs in the Talmud. And even if we would find it we would lose hope saying that since its blood is black this is certainly not the Hillazon needed to dye the Techelet, Therefore he made it known to us that in truth its blood is black and only by adding of the substances is it possible to dye it the color of Techelet.", + "Rashi in Tractate Chullin (89A) seems to disagree with this Rambam for the sages that the appearances of its blood resembles the sea and we see that the sea resembles the firmament. Its probable to say that Rashi did not recognize nor see the Hillazon but rather deduced it theoretically. But still it is amazing to say that even though a theoretical deduction he did not arrive at the truth. Therefore it appears that in truth Rashis intention is not regarding the blood itself, but rather the color that appears from dyeing with the blood. That is to say that Rashi was careful with the use of his holy words when he said the appearance of its blood and did not say just its blood resemble the sea, for in truth its blood is black as ink and does not resemble the sea. ", + "8. It has been explained already that the Hillazon emerges from the sea to the mountains. And it is written in the holy book before Hakaneh in the laws of Tzizith, that immediately upon emerging it is entrenched in the earth and there it procreates. And he concludes by saying that it is rooted there and its head is outside. It can be understood from this that it is the way of the Hillazon to dig and to bury itself in the earth. Rashi in Tractate Megillah (6A) who wants us to understand each word the Talmud explains according to the order of the words in the passage explains the word S'funei as importance rather than buried which fits in both according to the simple meaning of the passage. ", + "9. The Hillazon has two kinds of blood one which exudes from it and one which is contained it its organs. ", + "10. In essence the Hillazon is found in the sea but it also emerges to dry land upon the mountains the slope into the sex and is able to survive there. When it is in the sea it must be trapped but when it emerges on dry land it is trapped and just stands there, and this is explained according to the explanation of the refutation of the second and fourth objections." + ], + "The appearance of the Techelet": [ + "The appearance of the Techelet", + "According to Rashi of Blessed Memory the color of Techelet resembles the firmament as it blackens towards evening which is in agreement with Rambam of Blessed Memory who says that the Techelet must lean towards and have a fringe of blackness. And behold, since G-d whose name is blessed has helped us to clarify the signs through which the Hillazon can be recognized, and I have spoken with many of the Sages of the Torah and spiritual giants of Israel and they have agreed with my words, it is incumbent upon all those who have strength to search for it, to bring merit to the nation of Israel with the precept (Mitzvah) which has been forgotten from Israel many hundreds of years. And anyone who merits to this will be blessed by the Lord, the G-d of Israel. And I in my lowliness have begun this process and have sent to the shores of the Mediterranean sea. This creature has been brought to me and it is of the species that are called inkfish what include 19 different kinds. It appears to me that in one of these species can be found all the signs that are mentioned previously as explained according to the words of our sages of Blessed Memory also its blood which is black as ink is under my hand. Nevertheless all the chemists have not been successful in extracting its blood. And if G-d will help me to come to the shores of the Mediterranean sea and be able to attain it unlike it is still alive if G-d so desires I will try with the help of G-d who is blessed to extract from it the color of Techelet. And I will pray to G-d who is blessed, that just as he has given me merit to living merit for Israel with words of Torah whose expositions are few, these being the remnants that occupy themselves in the order of Teharoth (laws of ritual impurity) and with the help of G-d due to the merit of my fathers I have set in order the entire order of Teharoth - And with the help of G-d I have published the Tractate of Kelim (laws regarding ritual impurity of vessels) which has been favorably received amidst the great sages of Israel and the wise men of the Torah, so too I shall pray with G-d and that he helps me complete the entire order and publish it, and I shall dwell in his tents forever. And so too regarding this Mitzvah of Techelet which has none that seek it out, may G-d help me to bring merit to the many and may it stand for me and my children and my children's children that the words of the Torah vanish not from my lips and the lips of my children and the lips of my children's children so says G-d from now until forever. ", + "I have completed this honorable treatise on the 11th day of Marcheshvan, Tuesday, the Torah portion of Vayera, 5648 (1887), here in Radzin." + ] + } + }, + "schema": { + "heTitle": "מאמר שפוני טמוני חול", + "enTitle": "Treasures Hidden in the Sand", + "key": "Treasures Hidden in the Sand", + "nodes": [ + { + "heTitle": "שער", + "enTitle": "Title Page" + }, + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "", + "enTitle": "" + }, + { + "heTitle": "הטענות", + "enTitle": "The Objections" + }, + { + "heTitle": "הסימנים לפי חז\"ל", + "enTitle": "The signs according to Chazal", + "nodes": [ + { + "heTitle": "סימן א; לבאר מקום מציאות החלזון", + "enTitle": "Where the Hillazon can be found" + }, + { + "heTitle": "סימן ב; בסימני החלזון", + "enTitle": "The signs of the Hillazon" + }, + { + "heTitle": "סימן ג; במראה התכלת", + "enTitle": "The appearance of the Techelet" + } + ] + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Treasures Hidden in the Sand/English/merged.json b/json/Halakhah/Acharonim/Treasures Hidden in the Sand/English/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..ee9534de4568028ee42493886d12376f1ad33b5f --- /dev/null +++ b/json/Halakhah/Acharonim/Treasures Hidden in the Sand/English/merged.json @@ -0,0 +1,169 @@ +{ + "title": "Treasures Hidden in the Sand", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Treasures_Hidden_in_the_Sand", + "text": { + "Title Page": [ + "DISCOURSE ON:", + "TREASURES HIDDEN IN THE SAND", + "This is a clarification of the Law concerning the existence of the \"Hillazon\" even in our time. If we are able to obtain and to dye with it the \"Techelet\" in order to fulfill the \"Mitzvah\" of \"Tzitzith\" completely; so that we may learn to be in awe of G-d through the medium of sight, which arouses memory; the main function is in the seeing of the \"Techelet\", as is written in tractate Menachot 43b. Herein will be explained the place where it [the \"Techelet\"] is found, and its distinguishing features as derived from the words of our sages of blessed memory, the authors of the Mishnah and Talmud, and the early codifiers of the Law of blessed memory. ", + "As I raised it and prepared it in my poverty, the youth, humble among the thousands of Israel, Gershon Henoch, the son of my father and teacher, the Holy and brilliant Rabbi, our Master and teacher, Rav Yakov of blessed memory, of Izbica." + ], + "Introduction": [ + "DISCOURSE ON: TREASURES HIDDEN IN THE SAND", + "IN THE NAME OF THE ETERNAL, GRACEFUL G-D OF THE UNIVERSE, WHO AMONG ALL THE NATIONS MADE HIS CHOICE IN US, AND GAVE US HIS TORAH, AND SANCTIFIED US WITH HIS COMMANDMENTS, FROM HIM SHALL I ASK FOR THE CORRECT ANSWER, AND HE WILL PREPARE MY HEART AND OPEN MY LIPS, AND MY MOUTH WILL RELATE HIS PRAISE, AND MAY HE NOT REMOVE FROM ME HIS GRACE AND MY PRAYER. ", + "From the depths of my heart, in the narrow places, I call out to G-d, who forms all forms. He will hear my prayer when I call Him in affliction, and He will make wide way for me and grant me for nought from His goodly treasure, and widen my heart to run in the way of His commandments, and to inform justice among the great multitude, and will guide me in the Eternal Path, so that I go on the wide way, and investigate His bidding so that I derive pure joy from His commandments in love and awe. May He strengthen me and preserve me to speak of His witness to the Kings, the Rabbis.", + "And indeed, who am I that I open mouth to relate His righteousness and teach His commandments among the great multitude, and instruct before the witnessing Holy Community? Do I not know the meagerness of my worth? For I possess not the understanding of a man; and do not know the knowledge of the Holy Ones. And I am a lowly person, of weak knowledge. Surrounded by hardships without number, driven unceasingly, walking in the depths of the abyss without dominion of power, Salvation is far from me, and how can I strive to express an opinion before those greater and better than me?", + "Truly the graces of G-d will support me and stand me up upon my high places. Indeed they are my consolation. For I placed to my heart the adage of King Solomon, praise be upon him, \"My son, let them not depart from thy eyes; keep sound wisdom and discretion; so shall they be life to thy soul, and grace to thy neck. Then shalt thou walk in thy way safely, and thy foot shalt not stumble, etc. For the Lord shall be thy confidence and shall keep thy foot from being caught.\" For the lain foundation in the words of Torah should not be turned aside from the eyes of man, even the lowest of the low. For even the lowest of the low has a place in the words of the Torah, and can merit within it even more than what is in accordance with the boundaries and formations of the elements of his soul. And it is an inheritance to all the congregation of Yakov. And I too, the poor and lowly as dust and ashes, am included among them. As is written in the Midrash Vayikrah Rabbah (chapter 9), \"'Moses commanded to us the Torah, the inheritance of the congregation of Yakov', (Deuteronomy 33). The inheritance of the congregation of Yanai is not written here, rather the congregation of Yakov\". See there for yourself. May it be the pleasure of the Great Mother, that my words be accepted and that I dwell in His everlasting universal tent and that the merit of my Holy fathers who conducted themselves before Him shall stand and merit for me to be among those, who make the masses meritorious in the words of His commandments." + ], + "": [ + "DISCOURSE ON: TREASURES HIDDEN IN THE SAND May help cometh from the Lord, Maker of Heaven and Earth.", + "It is already many years since I placed my heart to the investigation of the commandment of \"Techelet\", which in our many iniquities was withheld from us. And this is one of the goodly matters withheld from us in our exile, in our man wanderings, and was forsaken from our good soul, and we are not able to arise up and see, and bow down to G-d in the temple, in the House of our chosenness. For this indeed is the main suffering of the exile, as we mention in our prayers. And as Isaiah the prophet said (chapter 63), \"Lord, why hast Thou made us to stray from Thy ways, and hardened our heart from Thy fear\". And this also refers to the \"Techelet\", as is written in tractate Menachot 43b, \"Rabbi Eliezer ben Yakov said, whosoever has \"Tephillin\" on his head, the \"Tephillin\" on his arm, the \"Tzitzith\" on his garment, and the \"Mezuzah\" on his doorpost, is in absolute security against sinning, etc.\" And it is also said there (Menachot 44a), \"His four 'Tzitzith' came and grabbed him by the face,\" see there. This means that what we learnt in the Braitha (ibid 43b), \"'That you may look upon it and remember (all the commandments of the Lord) and do them'; seeing brings to remembering, and remembering brings to doing,\" etc, see there. And the essence of the remembering of \"Tzitzith\" is brought by the \"Techelet\", which is likened to the Throne of Glory, as we have said (ibid 43b), \"How is Techelet different from all other dyes? It is because Techelet is like unto the sea, and the sea is like unto the sky, and the sky to the Throne of Glory.\" And Rashi, of blessed memory, explained, \"And through the Techelet one is reminded of the One who sits upon the throne,\" see there. And see also the Midrash in Bamidbar Rabbah (Nasso 14 regarding the Prince of he children of Ephraim) and Talmud Yerushalmi Brachot (Chapter 1 law 2) and as it is written in the Holy Zohar (volume 3, page 175b), \"(And this Techelet is) one string that is imprinted with a dye, and the dye comes from a fish which can be found in the Sea of Galilee (Kinneret) and is called \"Kinneret\". There was a Kinnor (lyre) which hung over the bed of King David. For sure, this Kinneret (the fish from which the Techelet is extracted) is actually the Kinnor (lyre) of King David which played of its own accord in praise of the Most High King. Therefore, the color of Techelet reaches unto the firmament, and from the firmament unto the Heavenly Throne. And in this conjunction (i.e. the Techelet) the word \"Commandment\" is used. This is as it is written (Kings 2, chapter 18), 'It is the command of the King, why do your transgress the command of the King? For it is the command of the King (ie. the Schinah)'. And we have learnt, that the foundation and the root are encrowned together in the Kingdom. This is the memory, the crown, and the entrance way to all the other crowns, as it is written (Psalm 118), 'Open up for me, the Gates of Righteousness,' and it is written (ibid), 'This is the Gate for G-d,' and regarding this it is written (Numbers 15), ' And you will see Him, (Hebrew \"OHTOH\" can be translated it or him), and remember all of the commandments of he Lord.' And to include in this One all the other crowns, \"etc, see there. It is also known that the first gate to all the gates is fear and awe. And through it do the righteous come to all the gates, as it is written (Psalm 111), \"The beginning of wisdom is fear of G-d.\"", + "This being so, even though one ought not to express wonderment at the beginning of something that was interrupted and was ceased from among us, i.e. the commandment of \"Techelet\", for we know that due to our many iniquities many tribulations passed upon us, and decrees, and we wandered from exile to exile, and because of the great rarity and expense of finding the \"Techelet\", due to our poverty and low position, it was not possible to obtain it.", + "Indeed, it is certainly proper that in each generation, any one whose heart was touched by the fear of G-d, ought to contemplate and set his heart to searching to the greatest extent of his ability, and perhaps G-d will make him meritorious so that he be among those who make the masses meritorious, in returning the Service of the Diadem of Beauty, the \"Techelet\", to the people Israel. And since it is known that if our ancestors were like unto angels, we are like unto people; And if the ancestors were like unto people, then we are like unto donkeys, etc. And for this reason it would apparently be wondrous how our sages of blessed memory who came before us in any of the previous times from the interruption of the commandment of \"Techelet\" among Israel until now did not arouse themselves to return the Crown to its former Glory. And this in itself causes the slumber of laziness to descend, that prevents us from the work. And it also arouses claims to say that it is beyond the realm of possibility to return and fulfill this commandment as it was originally fulfilled. For this I saw fit to illustrate the objections that may be raised in this matter, and proclaim publicly:" + ], + "The Objections": [ + [ + "The first claim is, being that it is known that due to our many iniquities, with the destruction of the First Temple, and with the destruction of the Second Temple, may they be rebuilt quickly in our days, Amen, many things were hidden and ceased from among us. We may say so too did His Blessed Wisdom decree also regarding the \"Hillazon\" and its blood from which we dye the \"Techelet\", that they be hidden till the end of time.", + "Indeed the removal of this claim is quite clear, being that we found no place in the Talmud that tells us that at any particular time that \"Techelet\" was hidden. For we do find at the end of tractate Sotah that they consider and mention those objects that were lessened and eventually ceased to be found after the destruction. And even those things that were to be found but whose abundance was greatly lessened were also mentioned, as it is written (Sotah 48b) \"From the day that the First Temple was destroyed song and fine silk were abolished \" and see Tosafot (Shabbat 20b Anan) but in any case they are (ie. song and fine silk) to be found, they are somewhat commonplace, see there. Also white glass is mentioned there, and see Tosafot (Baba Metzia 29b B'Zchuchit) but nonetheless they are still somewhat commonplace, see there. As so too, the flowing honeydew as is mentioned in tractate Sotah (ibid) that it ceased. And yet in the Jerusalem Talmud (Peah, chapter 7 law 3) it seems that it was also found after the destruction. And if indeed the \"Techelet\" was hidden and ceased to be, the Talmud would certainly have mentioned it in this connection. And in any case, would not have failed to let us know about this anywhere in the Talmud. And from this it seems clear that it was not hidden, nor did it cease to exist and to this we need not even give a thought; for at no time was its existence changed, and it was always difficult to obtain, as tractate Menachot points out (43a) \"And it was sold dearly,\" see there. Also an expert and artisan, one proficient in the making of the dye, was also needed, as is implied there (Menachot ibid). And now too after the destruction of the Temple, its acquisition is no more expensive than during the time of the Temple. And its location is ascertainable with Blessed Divine Help, through an expertly skilled artisan. ", + "And as for what is mentioned in the Sifre (Deuteronomy chapter 354) concerning the verse \"'For they shall suck of the abundance of the seas' (Deuteronomy 33:19) Said Reb Yose: One day as I was traveling from Keziv to Tzur I encountered an old man, and greeted him with 'Peace'. I asked him 'what is your means of livelihood?' He told me 'the Hillazon'. I asked him, 'can it be found?' He told me ' By the Heavens, there is a place by the sea, situated among the mountains, and poisonous insects bite it (ie. the Hillazon) and it dies and it rots in its place.' I said to him 'The Heavens are a remembrance hidden for the Righteous for the world to come.' 'The treasure'; this is the Hillazon,\" etc, see there. From this it may be implied that the Hillazon from which the Techelet dye was made, was hidden. However, indeed that would be questionable, for during the time of the 'Tanaim' (1st-3rd century CE) one must have been able to acquire the Techelet since we find Techelet in use even in the days of the 'Amoriam' (3rd-6th century CE), as is mentioned in tractate Menachot (42b) \"Abaye said to Rav Shmuel bar Reb Yehudah, this Techelet, how do you dye it?\", see there.", + "I found in the work of the brilliant Sephardic Rabbi David Pardo of Blessed memory, in his precious book Sifre Deve Rev, who brings up the point in connection with the above mentioned Sifre and asks regarding the query of Rabbi Yose 'is it to be found, 'was it not found during the days of the Amoriam? And he answers that 'since the old man told him that his livelihood comes from the Hillazon, and did not say (that it comes from) the Techelet, it was implied that his work is not the dying of the Techelet or the selling of the Techelet, that he was always hunting the Hillazon itself, and it was from this that he made his livelihood. And this was Reb Yose's question; \"How was he able to make a livelihood from the Hillazon,\" because this implied that he was able to track it down at any time; Is it so common? And the old man answered him \"indeed it is not to be found except in a certain place, in the seas.\" And he explained there 'that only the choicest is hidden for the Righteous,\" see there. It seems that the meaning of this scholar's words, of blessed memory, that it is only because he (the old man) said that his livelihood was from the Hillazon, that Reb Yose asked, 'is it (so easily) found.' This is in accordance with what is written (Menachot44a) that it (the Hillazon) surfaces only once in seventy years, see there. And since it only surfaces once in seventy years how can it be so common as to be captured at any time? However, the dye of the Techelet (on the other hand) was readily obtainable for although the Hillazon only surfaced once in seventy years, nevertheless, at the time that it surfaced, they prepared enough Techelet dye for seventy years. This seems to be the meaning of his words of blessed memory. And perhaps he himself said this explicitly, however his book is not in front of me now, so that I can look at it, I am merely quoting from memory.", + "According to this it would apparently seem that it would be impossible in our day to search for the Hillazon from whose blood the Techelet dye comes, for we do not know the reckoning of the years that the Hillazon surfaces, in order to capture it.", + "However, it seems clearly the case that what was understood based on the Talmudic source just quoted 'that it rises only once in seventy years,' implies that it is not found at all, only during the time that it surfaces, and afterwards it is not to be found at all. Yet, this is indeed doubtful, because we find in tractate Shabbat (26a) \"'But Nevuzaradan, the captain of the guard, left of the poorest of the lad to be vinedressers (kormim) and husbandmen (yogbim)' (Jeremiah 52:16). Said Rav Yoseph; the vinedressers refer to those who harvest the Balsam from Ein Gedi until Ramah, and husbandmen refers to the netters of the Hillazon from the promontory of Tzur until Haifa.\" And Rashi, of blessed memory, explained that the word 'yogvim' (husbandmen) is etymologically related to the word 'yekavim', ie. large vats, wherein they spread out the Hillazon in order to extract its blood, as is mentioned in chapter 'Klal Gadol' (Shabbat 75a) \"That Nevuzaradan left them be (ie. the vinedressers and husbandmen) for the sake of the garments of the King,\" see there. And if we go according to his understanding, of blessed memory, (of Rabbi David Pardo) that the Hillazon itself is only to be found at the time that it rises from the sea once in seventy years, and afterwards is not found at all, we would not be able to understand Nevuzaradan's having left them there for something that occurred only once in seventy years. Also, the expression 'the netters of the Hillazon' implies that that was always their occupation. Thus it seems clear that the Hillazon itself was also always available and was always able to be netted. And regarding what it says 'that it surfaces once in seventy years' the meaning of this is that once in seventy years it surfaces and multiplies, but afterwards, although it is also found, it is not found in such great abundance. And if so, Rav Yose's question 'is it to be found' needs explanation. For although it is not found in such great abundance so that everyone can acquire it easily, still, it should be acquirable by skilled netters who are expert in the art of netting to capture it.", + "And it would also appear that from the answer given by the old man we can learn of the nature of the question of Rav Yose. What was the meaning of the fact that the old man elaborated in his answer 'By the Heavens, in a place by the sea, situated in the mountains, poisonous insects bite it and it dies, and is decicated in its place.' If we say that the simple meaning of Rav Yose's question 'is it to be found' is that he was questioning due to the fact that it was hidden away and is completely unavailable, would it have been sufficient for this for this old man to answer him briefly that he found a place in the sea where he can net it? Therefore it appears that indeed Rav Yose's intention in asking 'is it available' is not that it is not at all available, for in truth it is available and fishermen sometimes would come across the Hillazon by chance as is implied from that tractate in Shabbat (ibid) that Nevuzaradan left the netters of the Hillazon from the promontory of Tzur until Haifa. But since the old man answered him regarding his livelihood that it comes from the Hillazon and he did not answer that he is a fisherman and his livelihood comes from what he catches, whether it be the Hillazon or any other type of fish, it is implied that the Hillazon by itself was his means of livelihood. And this was Rav Yose's question; 'is it so available without trouble' that it would be enough for him to always make his livelihood only from the Hillazon? For although it is found in the sea and in the swamps by the sea, as will be explained, that the essential harvest of the Hillazon is a t sea but only through great trouble in netting do fishermen occasionally come across it. And also once in every seventy years does it rise up from the sea floor and multiplies on the mountains that are in the sea and near the sea as will be explained with G-d's help from Rashi's explanation of blessed memory. And also that it needs tracking down and takes much trouble to find as will be explained from Sefer Hakaneh Hakadosh that the nature of the Hillazon is to burrow itself and hide itself in the earth. And as the Sifre states regarding the treasures hidden in the sand that this refers to the Hillazon, if so how could he (the old man) have said that his livelihood comes only from the Hillazon? 'That by the Heavens there is a place by the sea near the mountains' and there is no need to bother oneself and to look for it in the sea and spread a net upon it and (furthermore) 'poisonous insects bite it and it dies, and is decicated in its place' and (therefore) it cannot burrow and hide itself in the ground. And therefore he can always find it easily without any bother at all and he derives his livelihood from it. And regarding this did Rav Yose say 'By the Heavens it is a remembrance hidden for the Righteous in the world to come, 'in other words that this place is unique in that the Hillazon always surface there in abundance and it is easy to capture it without any trouble. Certainly such a place is hidden for the Righteous for the world to come. And only to this old man was a taste given as a result of his (meritorious) deeds in this world and the place was revealed to him. And as it is plain that normally it does not surface to the land and multiply but once in seventy years and then to it is not so easy to obtain because it burrows and hides itself in the earth, and the purpose of the Sifre bringing this incident in connection with its explanation of the treasures hidden in the sand that this refers to the Hillazon, etc. see there. And this is clear and correct due to the help of the Blessed Name.", + "So too, regarding the Aggadic portion of tractate Babaa Bathra (74b) \"A Heavenly voice proceeded and told them 'What claim do you have in the crates in the house of Rabbi Hanina ben Dosa out of which the Techelet dye will be caste for the Righteous in the World to Come '\", see there. We can not derive from this that the Techelet is now hidden and abrogated, for aside from the esoteric and inner meaning of this as was explained by the commentaries of Mehorasha of blessed memory, we may also explain this simply by saying that being that at the present time (ie. during the time of Rabbi Hanina ben Dosa) this (Techelet) is highly esteemed and is used in the dyeing of royal garments, as Rashi of blessed memory explained and as we quoted earlier in his name, and is therefore sold at high price, because it can only be found after careful and painstaking search, therefore it was said that in the World to Come this Techelet will be available to the Righteous without effort being expended in obtaining it. This is the same as the (Talmudic) statement saying that in the Future the Land of Israel will yield (ready-made) delicate white bread and cloaks of fine wool. Although in the present time these delicate white breads and fine woolen cloaks are also available, albeit for a price corresponding to the labor required to produce them, in the Future Time, these things will be readily available to the Israelites without any labor. So too, although the Techelet is today obtainable only through painstaking laborious search after the Hillazon, it is still nonetheless obtainable, as it was also during the days of the Amoraim as indicated above.", + "Indeed in Midrash Rabbah Bamidbar (Parshat Shelach, chapter 17) and Tanhuma (ibid) we read: \"And now we have only the white (strings of the Tzitzith), for the Techelet was hidden.\" Aside from the fact that this passage requires elucidation, based on our earlier statement, for how is it that we find no reference or indication in the Talmud to the effect that the Techelet was hidden, this passage is indeed perplexing, for we know that the Midrash was edited during the early period of the Amoraim, by Rav Tanhuma and Rav Ashya Rabbah, and we find explicitly indicated in the Talmud that the Techelet was to be found even among the later Amoraim as indicated in the previously mentioned passage in Menachot (42b) \"Abaye asked Rav Shmuel the son of Rav Yehudah,\" see there. Also see (ibid 43a) \"Mar of Meshke once obtained in the time of Rav Ahai some Techelet,\" see there. We know the opinion of some that Rav Ahai was of the Rabanan Savorai (the Rabbinic period following the Amoraim, sixth-eighth century CE) and in any case, we may derive from the Tosafot in tractate Ketubot (2b) that he was of the last period of Amoraim, for he lived during the time of Rav Ashi. If so, how did the early Amoraim say that the Techelet was hidden?", + "Even if we may conjecture that term 'hidden' as used in this Midrash was formulated by the Geonim, and did not come from the Amoraim, as we find many instances where the Midrash was augmented by the Geonim or the great Rabbis of a later period such as Rabbi Moshe Hadarshan, it is nonetheless perplexing to me, for it seems that the Techelet was also in use during the time of the Geonim, as we find in the glosses of Rashbad of blessed memory (on Maimonides, Laws of Tzitzith, chapter 1 Law 10) where he indicates that \"Rabbi Natronai Gaon of blessed memory compiled the laws of Tzitzith based on the laws of Techelet\" see there. Also, our Holy Teacher of blessed memory, the author of the Kesef Mishna (commentary on Maimonides,, ibid) indicates that the Gaon Rabbi Shimeon be Hofni compiled a work on the laws of Tzitzith in Arabic, based on the laws of Techelet, see there. We know that the Geonim compiled works only of laws applicable to their own time. Also, it seems that the author of the Aruch (dictionary) on the word 'Hillazon', implies that he saw the Hillazon and knew how to draw a picture of it, see there, as will be elaborated on later, with G-d's help.", + "We also observe with regard to Maimonides; although in his commentary on the Mishna, at the beginning of the chapter Hatechelet (in tractate Menachot) wrote that \"we are not in possession of it (ie. the Techelet) presently, because we do not know how to dye it since not all blue dyes usable for wool are called by the proper name 'Techelet' only the specific 'Techelet', we therefore can not dye it at this time, and thus we use only the white (strings for Tzitzith),\" and he repeats this in Responsum 46, that now we use only the white (strings), nevertheless, from his later work (Mishna Torah) it is implied that he eventually succeeded in finding the Hillazon and obtaining Techelet, for in Hilchot Tzitzith (chapter 2 Law 2) he provides a list of the distinguishing features of the Hillazon and its blood (as will be elaborated upon later at length) and also describes how it was extracted, and in the process he provides features that find no mention at all in the Talmud, which he would not have known unless he actually obtained it and saw it. Also from his responsum to the sages of Luniel, quoted by the Kesef Mishna where he explains the practical application of the law regarding the Techelet it seems evident that it was available to them and that they conducted themselves in accordance with the Mitzvah of Techelet (on the Tzitzith). Therefore it seems clear that the designation 'was hidden', found in the Midrash does not mean that it was totally unavailable and not to be found at all, only that its use among the Israelites was interrupted due to the great expense and the tribulations and wanderings of the exile, it was unavailable to them, and although some great and esteemed individuals of the generations did succeed in obtaining it, it was referred to as 'hidden'. So too, we must certainly say that in order to explain the passage of the Holy Ari of blessed memory in Pri Etz Haim (Sha'ar Hatzitzith) who associated the reason for the cessation of the Mitzvah of Techelet with the destruction of the Holy Temple, may it be rebuilt quickly in our time, see there the secret of the matter, the Secret of the Lord is for those who fear Him. Since it is clearly evident from many passages that the Mitzvah of Techelet was fulfilled after the Destruction, we must therefore say that his intention of blessed memory is to provide the reason why the mitzvah of Techelet is not so abundantly available for all of Israel.", + "Thus the abolition of the first claim that says that it is impossible for us to return and fulfill the Mitzvah of Techelet because the Hillazon was hidden is evident since from many examples it is indicated that it was not hidden at all, and that long after the Destruction during the days of the Tanaim and Amoraim, it was available to them, and it is possible indeed almost to the point of certainty, that Maimonides, of blessed memory, also had Techelet. And only afterwards was it forsaken among us due to the exile, which in our many iniquities has increased. And in the Eastern countries it became forbidden for anyone except Royal Nobility as it is written (Esther 8) \"And Mordecai went forth from the presence of the King in Royal apparel, Techelet and white, etc.\" And perhaps Techelet was also forbidden to be placed in Tzitzith, as the lower officials were apt to make additions and be vigilant in all things. Later on I found corroboration to this in Nachmonides' commentary on the Torah (Exodus 28:3)", + "and yet it seems that although after the destruction of the Temple, Techelet was available to only the treasured individuals of the generations during the time of the Tanaim and Amoraim, and also in the time of the Geonim, as was indicated, and the author of the Holy Sefer Hakaneh Hakadosh seems to have also been acquainted with the Hillazon and had acquired it, being that he gave distinguishing features as will be explained with the help of G-d, when we explicate on the distinguishing features of the Hillazon. However it seems that at the end of the days of the Geonim that it had completely ceased and was not to be found even among the singled out individuals of the generation as appears from Maimonides of blessed memory, from his commentary on the Mishna, and from his Responsum (number 43) that he did not have Techelet because prior to this, since the time of the Destruction, even if the Israelites would become greatly impoverished, and the multitude of Israel was not able to afford to fulfill the Mitzvah of Techelet, nevertheless, the distinguished individuals of the generation were able to obtain the blood of the Hillazon for the Techelet. Since the blood of the Hillazon was also used by the nations of the world, for the Techelet dye of their Royal apparel, for Royalty and Ministers, thus the netting of the Hillazon did occasionally occur. And although it was expensive, nonetheless, it was possible for the distinguished ones of the generation to acquire the Techelet for the sake of the Mitzvah. Because at that time there were Israelites to be found in the Land of Israel, and on the beaches of the Mediterranean where the Hillazon was caught, as will be explained. And afterwards, at the end of the period of the Geonim when the yoke of the exile of the Ishmaelites became heavier upon the Jews, and they were driven from exile to exile, also from the vicinity of the Mediterranean Sea and the Land of Israel as is explained in Nachmonides' epistle, where he of blessed memory, writes that he found the Land of Israel in desolation, with very few Jews living there. And also those left there who were living on the shores of the sea were not expert. And Techelet is only accepted from an expert. And there were many decrees and forced conversions at that time. Add to this also the fact that the nations no longer needed to track the Hillazon for the Techelet dye, because they had begun to use other species to extract the Techelet colored dye. And since that period the Mitzvah of Techelet ceased to be fulfilled. And even among the distinguished ones they were not able to acquire the blood of the Hillazon for the Techelet. However, afterwards, during the days of Maimonides and his generation, after he had completed his commentary on the Mishna, the yoke of the exile became slightly unfastened, and there were during that time many Israelites close to the King, and Maimonides of blessed memory lived near the Mediterranean coast and would travel on the sea to search for the Hillazon based on the distinguishing features derived from the Talmud and Midrashim, as will be explained. And he managed to come across it and fulfill the Mitzvah of Techelet. As is clear from his Code of Law, for he provides additional distinguishing features to those explained in the Talmud. It is only afterwards, when in our iniquities the yoke of the exile became more powerful, to the extent that the Mitzvah of Techelet ceased among us and was completely forgotten. Therefore, even in our time, it is not impossible that after search, based on the distinguishing features mentioned in the Talmud and Midrashim of our sages of blessed memory and from the Geonim of blessed memory, and with the help of G-d, we shall be able to acquire it." + ], + [ + "The second claim: Although it is explained that even now that the Hillazon did not cease to exist, we may still say that it is impossible for us to return and fulfill the Mitzvah of Techelet as we did originally because we may say that indeed that the color of the dye of the Techelet can be extracted from many types of squid and worms but that the fulfillment of the command of the Torah due to a hidden reason and Arcanum of the reasons for the commandments was that it would be from one specific species of the Hillazon that was known at that time. And since there was a period when the fulfillment of the Mitzvah of Techelet did cease, it may be that the specific species of the Hillazon that the Torah demanded was forgotten among us, and therefore we can not return to fulfill this Mitzvah, unless we would have a prophet who would prophetically tell us in the name of G-d the specific species of Hillazon, so that we would be able to dye from its blood the color Techelet. For otherwise, how would we know that this is the Techelet which the Torah commanded.", + "Indeed the response to this claim is clear, that it would have only been the case if the Torah said explicitly that the Techelet had to be from a particular Hillazon, and thus it would have been proper to say that the fulfillment of the command of the Torah, would have been only through the Hillazon that was known then. And even if it would not have been explicitly said thus in the Torah, but we would have found among our sages of blessed memory any place that derived such an idea from their exposition of the Scripture that the Techelet can only be from (a particular) Hillazon. Also we would be able to say that this was accepted as a Sinaitic edict to Moses that it was only from that species of Hillazon known at that time. However, we know that the \"Hillazon\" is not mentioned in the Torah at all, and also we do not find among our sages of blessed memory, that they derived the need for the Hillazon from the exposition of the Scripture and thus wee can not say that they had a tradition for a Sinaitic edict to Moses because anything that is a Sinaitic edict has to be precisely derived from the Scripture as is stated in Jerusalem Talmud tractate Sotah (chapter 5 Law 22) that they know that the \"third\" is disqualified from trumah, and the \"fourth\" (is disqualified from) any Sanctified thing. And this is all derived in the Halachah, see there.", + "And this is similar to what Maimonides of blessed memory explained in the introduction to his commentary on the Mishna, that regarding the Ethrog and Lulov we have a tradition from Sinai that they are what is referred to in the verse in the Torah \"The fruit of goodly trees and branches of palm trees\" (Leviticus 23:40), but, they (the authors of the Mishna) wanted to show carefully how it is derived from the Torah, because all of the Halachot are included in the Torah and therefore in any event, that if an Halachah is not found explicitly in the Torah, it is incumbent that it be derived from the (accepted) modes of derivation from the Torah, see there.", + "In order to explain the need for the Hillazon to obtain the techelet, that our sages of blessed memory necessitated for us in tractate Menachot (42b) \"We obtain the blood of the Hillazon, etc,\"see there; for indeed why do we need it? The Torah only mentioned \"techelet\", which as clearly as the brightness of the sky, whatever it may be, is definitely a textile dye. And, indeed, the Rabbi, author of Tiferet Yisrael, in his forward to the order Nashim of the Mishna (in the pamphlet entitled 'Bigdei Kodesh') proposes to say that in truth we do not necessarily need that the techelet be derived only from the Hillazon. However, we must not forget the long Braitha in Tosefta Menachot (Chapter 9) \"Techelet is not kosher unless obtained from the Hillazon, if not obtained from the Hillazon it is disqualified\", see there. Also, in explaining the reason for this, Maimonides of blessed memory, in the Laws of Tzitzith (chapter 2:1) stated \"that this is because the dye used must be known to be consistent in its beauty and unchanging\", see there. And the source of his words is Menachot (43a) \"if its likeness departs it is disqualified, if its likeness does not depart it is kosher\", see there. And because it is needed that the Techelet persist in its beauty and be unchanging, for this reason our sages of blessed memory, necessitated that specifically the blood of the Hillazon which is fit for these criteria be used for the Techelet dye, because our sages of blessed memory established that it is not possible that the dye of the Techelet would persist in its beauty and not change unless it be of the blood of the Hillazon.", + "This is to say that as is known, an article receives a dye in such a way that its color be sustained therein only if the article and the dye are compatible and of the same type, ie. inanimate object and a dye obtained from an inanimate object, or an article obtained from a vegetative source and a dye obtained from a vegetative source, or an article obtained from a sentient source and a dye obtained from such a source. In such instances they combine well and the color of the dye is sustained in the dyed object. However, if the dyed object is of an order higher than the (source of the) dye itself, ie. the object is sentient and the dye is derived from vegetative sources or if the object is of a vegetative source and the dye is derived from inanimate sources, the object does not combine well with the dye in such a way that the color is sustained, and this is because the object, which is of a higher order than the dye, overpowers the dye and nullifies its power, and therefore its (the color's) likeness becomes dulled as time goes on, and it deteriorates. And at times, also when the dye is of a higher order than the dyed object they do not combine well and the object does not have the power to adequately receive the likeness of the dye. For example, regarding the Ishmaelite red (called Turkish red) dye it was not known how to dye cotton with it because the dye is very subtle (thin) and it derives from animal sources, whereas the object dyed (cotton) derives from vegetable sources and therefore they do not combine well. However, the Ishmaelites possessed a secret process that enabled cotton to be dyed with this animal dye, and the Turkish Empire, whose expertise in dying has a long history, after long experimentation found a process whereby cotton, after being left for many weeks in sheep dung in order that the cotton receive within it the attribute of heat from animal product which contains within it the attribute of animal heat so that the dye and the object to be dyed would be of the same order and power so that they may adequately merge. Without such a process the cotton would not be able to receive the dye.", + "And in such instances where it appears that objects derived from animal sources are dyed with vegetable dyes or dyes that come from mineral sources and the dye is well received, as in the tanning of hides etc. (We do not regard this as) dyeing at all, rather it is actually a process like that of burning or deterioration or that it is a case of the dye being a \"glued on\" substance so that it does not combine with the object but is a \"print\", as it were, which contains many properties of a glue and through this it is received and sticks to the object. However, as for a clear and pure likeness, it is impossible the dyed object would sustain the dye so that it would not change, unless the dye and the dyed object are of the same order, as we have said.", + "Therefore, indeed up to this day, since the times that the dyeing of the Techelet from the blood of the Hillazon had ceased, we do not possess a Techelet dye derived from animal sources, and the dye derived from \"Kla Ilan\" (a vegetable source called India dye), although it possesses a deep hue, and within the dye are also substances that burn and cause deterioration, none the less it does not sustain itself well, and evidently, when a bright dye is made from it it does not sustain itself, and its changeability and fading over time is observable.", + "And since the Torah enjoined us that the Techelet dye must be sustainable over time so that it does not change, our sages of blessed memory necessitated that (the Techelet) be derived from the Hillazon for then it would certainly sustain its beautiful likeness and would not change.", + "It is true and I will not deny that also dyes coming from animals such as the known red dye, which comes from animal sources, it is impossible that it would not change, and its likeness fade with time as the sun would shine upon it many times. Indeed, it is not our intention when we say that the color of the dye is sustained, that it would not change under the conditions of an act that causes it to diminish and to remove the dye from that which is dyed, because his is something that is impossible for the senses bare witness that the nature of the light of the sun is to remove and diminish the material which forms the basis of all dyes as we actually see that even something that is covered with gold and is actually plated with gold, just that the plating is the thinnest if it stands many days in the light of the sun. The domain of diminishment and loss would rule over it as is the nature of any matter existing that becomes diminished. And because of this its likeness would change. And so too, we know from experience that the smoke of sulfur removes and diminishes all colors even the colors that nature put into substances, as is known from experimentation that if something that is dyed well with a red dye that lasts is taken and placed inside a closed vessel filled with sulfur smoke, after its removed it would be white like snow. And so did we find in tractate Niddah (62a that soap also removes color, see there.", + "Yet our intention when we say that the dye lasts is that in and of itself it does not change due to length of time without any other cause, and for this criterion the test through the various ingredients mentioned in tractate Menachot (ibid) would be the determinant. Because a dye that would not sustain itself in and of itself, and fade with the passing of time, would also fade and become ruined through the test mentioned there. And the dye that would in and of itself be sustained, and would not fade with the passing of time would also not fade through the method of testing mentioned there.", + "However, this itself is in need of explanation: how do our sages of blessed memory know regarding the techelet mentioned in the Biblical Command that its beauty needs to be sustained and that it does not change? And we can not say that it is because the Torah mentioned Techelet, that we need the choicest of the class of Techelet, and this implies that the choicest of the class would sustain its beauty and not change because this is not the case. For although it is true that we definitely need the choicest of the class, this would only be the case in fulfilling the Mitzvah in its best way, but not that this criterion would stand in the way of fulfilling the Commandment. And like all of the other Mitzvoth of the Torah such as the Mitzvah of animal sacrifices and similar Mitzvoth, that we also need the choicest. This is only at the outset, in order to perform the Mitzvah in the best possible way, but no that it should disqualify the Mitzvah post facto. And why here do we say that if the Techelet does not come from the Hillazon it is disqualified?", + "Yet it seems that since the Torah commanded us to use Techelet in the making of the Tabernacle and the Priestly Garments, and we have established in tractate Zevachim (18b) that for that Mitzvah we need that (the materials used for the Tabernacle) should be new and if they are defaced or filthy they are disqualified, see there. If so, evidently, if the likeness of their dyed state is faded they would be considered defaced and would be disqualified. And therefore, necessarily, the commandment of the Torah regarding the Techelet for the Priestly Garments was that it should sustain its beauty and not change, for we can not say that indeed for the Techelet of the Priestly Garments it was not necessary that its beauty be sustained and not change. And indeed, as of when the likeness of the dye fades it becomes disqualified and new garments would be made, for this is not the case. For the Torah said (Exodus 29) \"And the Holy Garments of Aaron shall be for his sons after him.\" And indeed if the dye is not one that sustains its beauty, and it changes in and of itself, and fades, the fading would occur immediately from the beginning, and it would continue to fade. And indeed, we certainly need that the Techelet dye of the Priestly Garments be of a dye that sustains its beauty and does not change. And therefore we would say that wherever the Torah requires Techelet, it would need to sustain its beauty and not change. And therefore our sages, of blessed memory, required the Hillazon for the Techelet.", + "And although the Rabbi (author of) Tiferet Yisrael in his introduction (ibid) stated that it was quite clear to him that for the Priestly Garments and the Mishkan (Tabernacle), they did not have the Hillazon for the Techelet at all, and stated as a reference Jerusalem Talmud tractate Shabbat (chapter 7, Law 2), see there. Indeed, he had forgotten a long section in the Babylonian Talmud tractate Shabbat (74b) \"Tying in the Tabernacle, where was it done? etc. Those who caught the Hillazon tied and untied,\" see there. Thus we see clearly that the Hillazon was in the Tabernacle. And although there is an indication from the Jerusalem Talmud to the opposite effect, we are not to forsake the simple meaning of the Babylonian Talmud in the place of the Jerusalem Talmud. And indeed, from the Jerusalem Talmud we can not really bring proof, for this is the quote from the Jerusalem Talmud, \"One who captures the Hillazon and splits it open (on Shabbat) there are those who learn that you are obligated for two violations and there are hose who learn that you are obligated for one violation. As for those who say two; one is for capturing, and one is because of taking the soul. The one who says one; the very thing is the taking of the soul.\" And he does not regard the prohibition of capturing, and goes according to what Rav the son of Rabbi Yosa, Rabbi Abahu, and Rabbi Shimon be Lahish in the name of Rabbi Meir said, \"The Holy One, blessed be He, created a ritually clean animal for Moses in the desert. After Moses used it for the making of the Tabernacle, it was hidden.\" And the Korban Edah says \"He does not consider 'capture' because one is not in violation of capture because of the fact that it is not one of the main categories of principle acts in violation of the Shabbat because the occupation of trapping was not used in the construction of the Mishkan at all because certainly the Hillazon used for the Techelet was not found in the desert, since the Hillazon is only found in Israel, in the land occupied by the tribe of Zevulun. And the nation of Israel had Techelet from Egypt, and as far as the animals, ie. the rams needed for the skins, they did not need to resort to hunting. As for the Tahashim, there are those who say that they needed to be captured, and there are those who say like the one who says that G-d created a ritually clean animal, etc. If so, for them you certainly did not need hunting. Since it was only created for Moses, and came to him. Therefore, there is no hunting. An alternative explanation; For \"He does not consider hunting (the second opinion of the Jerusalem Talmud) because one does not violate the Shabbat Law, and he holds according to \"...etc. In other words if we say \"there is no capture with regard to the Hillazon\", if so, in what instance was their capture in the construction of the Tabernacle? For among domesticated animals there is no capture, therefore we have to say that he holds according to Rabbi, and there was an undomesticated animal there (created for Moses) that needed to be captured.\" And see who explains this (section of the Jerusalem Talmud) according to the first explanation of the Korban Edah but in a slightly different manner of explanation, see there.", + "Now according to the second explanation of the Korban Edah, there is no indication at all from the Jerusalem Talmud that implies that they did not use the Hillazon for the Techelet in the desert, it is just that the Rabbi, author of Tiferet Yisrael, considered the first explanation of the Korban Edah as the essential one because through it we can answer the question of Tosafot, tractate Shabbat (75a, end of section \"He who captures\") who left the question with the remark \"needs pondering\" on the contradiction in the Talmud from the fact that here it is implied that capture was needed to obtain the Hillazon whereas in the Jerusalem Talmud it appears that one who captures the Hillazon is not obligated for the Shabbat violation of 'capture'. Now according to the first explanation of the Korban Edah, we can say that in actuality, also according to the Jerusalem Talmud, there is the instance of capture of the Hillazon and the fact that one does not violate the Shabbat at all with any type of capture, even the capture of undomesticated animals. Whereas it appeared according to the Rabbi, author of Tiferet Yisrael, of blessed memory, that one does violate the Shabbat by capturing according to the works enumerated regarding the 39 main types of work in constructing the Tabernacle. Nevertheless, how does he delete that which is stated in the Mishnah that one does not violate the Shabbat. Therefore it appears to my impoverished state of knowledge that the correct version is that one does not violate the Shabbat with capturing. And it appears that when it is in the sea capturing applies to it, but when it emerges to the mountains it is captured and stands in one spot. And even though it is explained in the Sefer Chinoch that it is difficult to capture it because when it emerges to the mountains it is its way to dig its tentacles into the earth, nevertheless, capturing does not apply to it for it is captured while standing in one place. And according to the one who says in the Jerusalem Talmud that one who captures and punctures is only obligated for one violation of the Shabbat. That is for killing, not for capturing, meaning to say that one is not obligated for the violation of capturing the chilazon even in a case where it is captured. The chilazon was miraculously found in the desert and was captured while on dry land and was not moving. Therefore since during the construction of the Tabernacle there was no capturing, therefore he is not obligated even when capturing takes place in the usual manner. For specifically, other creatures that were not needed in the construction of the Tabernacle one is obligated for their capture. We learn this from the capturing of the seal which was needed for the construction of the Tabernacle.", + "", + "For even though it was created by Hashem miraculously for them in the desert but nevertheless it was necesary for them to capture it. For the miracle was only its creation, but the chilazon since it was used for the Tabernacle without capturing it, it is considered that any species of the kind is not considered to be captured, and we do not learn out the violation of capturing from the capture of the seal. And regarding that which is explained in the Jerusalem Talmud that we can learn out the capture of chilazon from the capture of the seal, for even though the chilazon stood still and was captured, nevertheless, capturing pertains to it and its capture is no worse than the capture of other creatures. This difference of opinion is in theory only and not in reality. Look into the Response of Ridbaz (chapter 685) and later on in our words regarding the nullification of the fourth objection.", + "And futhermore it is understood from the words of our sages of blessed memory that the techelet regarding that which the Torah has enjoined us must retain its original beauty and not fade in color, this can be learned from the passage in Exodus 28 where it is written 'completely techelet'. And when this color fades it is not completely techelet. And as Rabbi Chanina the son of Rabbi Gamliel expounded regarding a blemish which makes it inadequate for use (Menachot 42b). And even though Rabbi Yohanon the son of Dahavai disagrees there and says that even the second appearance of the color of techelet is fit for use, that means only at the begining of the dyeing process, but once it has been dyed for the Mitzvah and then it fades and continues to get lighter in color so then certainly it is not considered to be completely techelet and it must retain its original beauty and not change. For if its color is not one that retains its original beauty and does change then certainly it is not fit for use as soon as it begins to fade from its original color and changes. Therefore when the Torah states completelytechelet then certainly it means that it must retain its original beauty and not change. For the techelet of the tzitzith is learned out from the techelet of the priestly garments, for all techelet mentioned in the Torah must retain its original beauty and not change. Therefore the sages of blessed memory needed the chilazon that was known to them, for the color of techelet from any other species does not retain its original beauty and fades.", + "This being so that the necessity of the Hillazon in the Techelet is not dependent on a passage in the Torah or the strict letter of the law or a law without reason (Halachah), but rather is derived and based on the theory that the color should remain in its state of beauty and be unchangeable; this being true, if after searching we would be able to find the blood of any kind of Hillazon that would enable us to properly dye the color of Techelet which would retain its original beauty and would not fade, then certainly we would be able to fulfill the commandment of Techelet without any doubt. For what is the difference if the sage of blessed memory were insistent on one particular Hillazon that was known specifically, we must say that it was understood by Chazal, our sages of blessed memory, that there is no other Hillazon in the world or for that matter any other creature that can be used to dye the Techelet in a way that its color would retain the original beauty and would not fade. Therefore the Hillazon we have found is the very same Hillazon that the sages of blessed memory intended; for we see that we are able to dye with its blood the color of Techelet and it's color retain the original beauty and does not fade. And if this is a different Hillazon or creature than the one our sages of blessed memory spoke of we still must say that Chazal were not insistent on one particular kind of Hillazon that was known specifically but rather the law is that all type of Hillazon and snails that would enable us to dye with their blood the color of Techelet and would retain its original beauty and not fade is permissible, but to exclude the Hillazon which is not permissible, that it is that which grows (vegetable) or is inanimate, for the essence of the necessity of the Hillazon for Techelet is not based on a law without reason but rather is specifically based on the reason that the color will retain its original beauty and will not fade.", + "A proof for all this can be derived from the section in Tractate Menachot 42b. R. Itzhak the son of R. Yehudah used to test it (the Techelet) thus: He used to mix together liquid alum, juice of fenugreek, and urine of a forty day old child (or that had been kept for 40 days) and soak (The blue thread in it overnight until the morning, if the color faded it is invalid but if not it is valid. Now if the necessity of the Molusc in the Techelet is derived from a specific passage or is the Halacha (law) that it is a specific kind of Molusc that is known then what good is the test for even if it does not fade in color and is known that the color is not Klai Ilan (imitation techelet) perhaps the color is from the blood of a different Molusc and not the same Molusc that the Torah is stringent about. But surely the reason for the necessity of the Hillazon in the Techelet is derived from careful reasoning and theory as is mentioned above that the color should retain its original beauty and not fade away and therefore the test is an effective one, for even if the Sages of blessed memory were stringent regarding one particular Molusc that exists because in any other species of Molusc the color fades and does not retain its original beauty then the test proves that this is the Molusc which the Sages of blessed memory spoke of. And if this color comes from a different Molusc that the sage did not speak of we must say that the Sage of blessed memory did not specify one particular kind of Hillazon that was known specifically as we mentioned before. Therefore the second objection is rejected and with G-d's help will be further clarified with the rejection of the third objection." + ], + [ + "The third objection. For even if we could attain any Hillazon that would enable us to dye with its blood the color of Techelet and as we have explained that since we are able to dye the color Techelet that retains its original beauty and does not fade away then certainly this is kosher for Techelet as we mentioned above. But how is it possible to know that this dye is a color that remain unchanged in its beauty and color. If this being the only proof that it is actually Techelet we must know for sure that this Hillazon is the one that the Sages of blessed memory spoke of that is that retain its original beauty and color.", + "There are two reasons we can reject this objection.", + "One:
For it is possible to know this from the test which is explained in Tractate Menacot 42 B. R. Isaac the son of R. Judah used to test it thus: He used to mix together liquid alum, juice of fenugreek, and urine of forty day old child (or that had been kept for forty days) and soaked (the Techelet) in it overnight until the morning; if the color faded it is invalid but if not it is valid. Moreover, R. Adda stated the following test before Raba in the name of R. Avira. One should take a piece of hard leavened dough of barleymeal and bake it with the thread of Techelet inside. If the color improved it is valid but if it deteriorated it is invalid. We must therefore say that one test supplement the other thus: if the test of R. Essau the son of R. Judah had been applied and the color had not faded it is certainly valid, but if the color had faded, we should test it by R. Addis' test by baking it in a hard piece of leavened dough; if its color improved it is valid but if it deteriorated it is invalid. A message was sent from Palestine/Israel saying. The test supplement each other and such the Halacha law is accepted according the Maimonides Rambam law of Tzizith (Halachos).", + "It is true that the Rav, the author of Tiferet Israel rejects this test mentioned in the Talmud and wrote that we are not expert enough regarding these ingredients that the Talmud mentions to test the unchangeability of the color. For the ingredients liquid alum, and juice of fenugreek which the Talmud mentions is the subject of debate by Rashi v. Rambam. Nonetheless while asking forgiveness from the honorable Tiferet Israel and his high level of Torah knowledge he reached it is wondrous that he says no one is expert in regard to these ingredients especially since none of the earlier sages ever said such a thing. Just because he was not expert in these ingredients is it fair to decree that no one else is. I in my humility have become expert in the names and their nature be it according to Rashi or be it according to Rambam. And that which he wrote the Rashi and Rambam differ in regards to what liquid alum and juice of fenugreek is he forgot that they also have different opinions in regards to the second test mentioned in the Talmud. That is Rashi says it is hard leavening whereas Rambam says it is dough. But that still presents no problem for it is possible to do the test according to both opinion ie. Rashi and Rambam. And it can be said that these ingredients that I have found to be the true ingredient can be clarified form the abundant wisdom of our sages in other places. Therefore it is possible to verify regarding the Hillazon we have found it in the process of dyeing, the color retain its original beauty and does not fade and pass the test of mentioned in the Talmud. It too is a rejection to the second objection for even if the necessity for a particular Hillazon as explicitly mentioned in the Torah so certainly through the test if it proves positive then this must be the Hillazon regarding which the Torah enjoined us. For if it was not the test would not prove positive. That is the reason the test is mentioned in the Talmud, to clarify if the Techelet is from the blood of the Hillazon and therefore fit for use or from some other species and therefore unfit. And this is clear. It is all one reason.", + "Secondly
even without testing at all it appears in my limited knowledge clear that if we were able to attain the Hillazon to dye with its blood the Techelet and there would be found in this Techelet all the signs and treasures that the Sages of blessed memory have given us regarding that Hillazon that they spoke of, then again, we not be at all doubtful that certainly this is the very same Hillazon the sages of blessed memory had intended. And the sage of blessed memory gave us signs regarding this Hillazon in Tractate Menachot 44. Our Rabbis taught: The Hillazon resembles the sea in its color (its essence ie. its blood) and in shape resembles a fish etc. And it seems clear that our sages gave us clear signs regarding the Hillazon for in their wisdom they saw that because of our exiles and the great expense in attaining it that it was almost certain that we would forget which is the correct Hillazon. Therefore they drew a clear picture for us and gave us all the sure signs of its identification so we would know how to search for it with G-d's help. You should know that Rambam (may his memory be a blessing) in Mishnah Torah copied this Braitha - And it is a known thing that Rambam does not bring in Aggadic material unless it has relevance to the law. So we must certainly say that it is a law that we can depend on the reliability of these signs that this is the Hillazon whose blood is kosher fit for dyeing the Techelet. (And in our lowly state) we have found many more signs and treasures regarding the Hillazon which are scattered throughout the words of our Sages of blessed memory. And the Rambam of blessed memory expounded and found other signs that were not mentioned in the Talmud. From this I can assume and judge that Rambam recognized and saw the Hillazon as is mentioned above. From this it appears quite clearly that when we are able to attain the kind of Hillazon which has all the signs that with G-d's help we shall clarify that beyond a shadow of a doubt that even without doing the test mentioned in the Talmud, it is kosher. The reason for the test is if we have a doubt whether this is really the blood of the Hillazon, but when it is clear to us that this is the correct type of blood there is not necessity for the test. This is also a rejection of the end objection for even if it was explicitly stated in the Torah the necessity for the Hillazon in Techelet and there was a stringency regarding a particular kind of Hillazon that specifically is known, so too if the Hillazon we find matches the correct sign this must be the very same Hillazon. And in truth from the Braitha what gives us the signs of the Hillazon it appears that actually any Hillazon which does not have these signs even if its possible to dye with the blood the color Techelet it is not kosher ( fit for use). And we must say that Hillazon that does not have these signs, the blood used for that we can learn dyeing does not retain its original beauty and it fades away." + ], + [ + "The fourth objection: Why should one search in vain for the Hillazon without benefit for even if we would attain this way Hillazon that the Sages of blessed memory intended and we could recognize it according to its signs that is with all certainty the correct Hillazon we still would not be able to use its blood to dye the Techelet, because the Sages of blessed memory have already said in Tractate Megillah (6a) that everyone needs you (Zevulun) because of the chilazon. Judges (5) What is the reason because Naftali received as their portion in the land of Israel the high places of the fields. Zevulun said before G-d, Master of the Universe you have given unto my brother the fields and the vineyards and unto me you have given mountain valleys. To my brother you have given him lands and unto me you have given the seas and the rivers. G-d answered him saying, Because of the Hillazon everyone needs you as it is said in Devarim(33). The nations will call upon the mountains and the hidden treasures of the sand. Rav Yosef taught the \"hidden is the Hillazon and the treasures are clear glass (crystal). Zevulun said before G-d 'Who will make it known to me that this is true. Hashem answered him and said There they will offer their righteous sacrifices (ibid). This will be your sign 'Whom takes from you without payment will not be successful in his business - and Rashi explains that if he takes the amount of Hillazon which is worth a Prutah (a small coin) without renumeration for it the color will be ruined and will not be of any benefit at all, Therefore even if we could attain the proper Hillazon we would be taking it without paying for it to the tribe of Zevulun for we have been exiled from our land and Zevulun is not in their inherited place that we are able to pay them therefore the color will be of no benefit and why should we toil in vain. Therefore even if it seems to us (to the naked eye) that we would be able to dye with its blood the color of Techelet we must be forced to say that we are mistaken for certainly the words of our Sages of Blessed memory are alive and everlasting.", + "Nevertheless, this objection is overruled: First of all after the destruction of the Holy Temple during the time of the Tannaim (the sages of the Mishnaic era) and the Amoraim (the sage of the Talmudic era) and the Gaonim (the sage of the post Talmudic era) Techelet was found. And at that point we were already exiled from our land and it was impossible to pay the tribe of Zevulun for the Hillazon, so therefore only when Israel were dwelling on their land and each tribe was living on their appointed portion and the Hillazon was in the portion of Zevulun and then if one took the Hillazon without the knowledge of Zevulun and without payment it was considered as theft, it was during that period of time specifically that the promise was made as can be learned from the text, there they will offer up the sacrifices of righteousness (that is regarding theft). But because of our transgression, since we have been exiled from our land and the nations have gained a foothold in all of the land of Israel until the end of days when He will return us and have compassion upon us and bring us back to Zion with exultation speedily in our, time this promise is not pertinent for the tribe of Zevulun does not dwell there but we can say its theft. And furthermore even when Israel was dwelling on their land only if the Hillazon that went up to the mountains in the portion of Zevulun was taken without payment then the dyeing process would not work and would be of no avail for it would be considered as theft. But in truth the Hillazon is found in all the western and Mediterranean seas but can only be caught with difficulty, Whereas in the portion of Zevulun the Hillazon rose from the sea unto its mountains that sloped to the sea and there would multiply and would easily be caught as well be explained with G-d's help. It appears that certainly if the Hillazon would be caught from the sea even in the portion of Zevulun without payment the dye would not be ruined. and this is what Rashi explains (ibid). Everyone will need you, all your brothers will need you for the Hillazon that rises from the sea unto the mountains, the nations will call out to the mountains. From all the tribes they will gather together on your mountains to bury the Hidden Treasures of the sand. This is said only regarding the rest of other tribes that the Hillazon was found in the portion of Zevulun because they would go up to his mountains or we mentioned above, and all the tribes needed him to buy form him the Techelet. But certainly the Techelet was found in all the western and Mediterranean seas and all the nations that encamped by the sea had the Hillazon and is written in the text in (Yechezkiel 27) Techelet and argamon are from Islands of Alisha etc. The majority of Techelet was from the island of Alisha and the merchants of Shva, Asher and Kalmud-- and was not considered part of the land of Israels Techelet. For in truth they only had enough to supply themselves with garments for the royalty, princes and priests and for the fulfillment of the precept of Techelet but they did not have enough Techelet to sell to the outside world. If this being so how is it that the dyeing process was successful if they took the Hillazon without paying for it and did not offer it from the tribe of Zevulun, but certainly we mentioned above that where was trapped within the portion of Zevulun would not be ruined. And it also appears from what is learned in Tractate Sotah (46B) regarding the following passage in (Judges 1) And the man went to the land of the Chittim and he built a city and called its name Luz and this is its name till this very day. The Midrash in Breshit Rabba explains that Luz is where the Techelet was dyed. The city in the land of the Chittim appears to not have been inhabited by the Jews for it is not part of the land of Israel and it was a place where the Techelet was found and the dyeing process successfully done. Even though they did not pay the tribe of Zevulun for it that is as mentioned above because it was not taken from his portion and all this is clear and correct.", + "I have found support for all we have said from our teacher the Ridbaz, may his memory be a blessing in responsa #685 and this is his holy language.", + "The question arose as we have learned in Tractate Sabbath that the trappers of the Hillazon tied the nets and untied them to trap them. You have asked from where did they have Hillazon that they were able to trap, was it not found only in the portion of Zevulun and was it possible to come to the land of Israel to trap it.'", + "The answer is this is not necessary for the Hillazon that was found in the sea and in the portion of Zevulun would emerge by itself form the sea to dry land and then they would gather it. And after Israel was exiled the Hillazon would not emerge and --- left in Israel from the impoverished of the nation to trap the Hillazon which means that trapping was a necessity. So too in the making of the Tabernacle they were close to the Red sea for from Mt. Sinai to the Red Sea was a short distance and they would go the Red sea and would trap the Hillazon for it was found there. It's not necessary to say the same thing regarding the Hillazon as we said about the seal skin that is was not to be found for the chilazon is to be found and it is possible that till this very day it is found but we do not recognize it or we do not know how to trap it. Also because we do not need it because the color that resembles techelet can be found in abundance that is the color ' Astis' which is called in Arabic 'nil and they dye it professionally that even ironing does not fade it. Till here his holy words.", + "This is certainly support to our words from the great scholar the Ridbaz. And we who can not compare to the greatness of the Rabbis in the previous generations do not be amazed at all that they did not arouse themselves to search for the chilazon. For we have found in the book of Kings (2,18) that the brass serpant that Moses made was destroyed for until that time the children of Israel were sacrificing unto it and called it Nechushtan. Regarding this it says in tractate Chullin ( 6b) Is it possible that Asa came and did not annihilate it, that Yehosafat came and did not annihilate it and yet all the other forms of idol worship in the world Asa and Yehosafat annihilated. Yet G-d did not arouse these great righteous men to annihilate it even though it was a great stumbling block to the Jews so that Ch----- could come and be on guard against it and it was hidden from them that it is permited to destroy the brass serpent as it is written in the Tosafot ibid 7. So too even more so it can be derived from a fortuori reasoning in our case when we are speaking only of the prevention of doing one positive mitzvah that we can say that it is from G-d that it be hidden from the giants of the previous generations the possibility of finding the chilazon in our time in order to leave place for the one who is ready to actualize this potentiality and to be on the guard regarding it.", + "", + "", + "", + "G-d gave a boundary for everything saying till here you shall approach and G-d in his abundant mercy left place for even the least of the least to gird themselves and make fences as the holy Rabbi, Reb Yehudah Hanassi said in the tractate Megillah (28) those that comeafter you shall lead the flock. For if the whole of the Torah was revealed only to the earlier sages there would be no room left for the later generations to be innovative in the Torah of G-d.", + "And since I have seen that it has come to me without specifically planning it through many different reasons to be aroused regarding this subject and I saw that it is from heaven that it can be revealed to us for there is hope that we can return to fulfill the Mitzvah of Techelet as was done originally, I said perhaps G-d has left place for even the least of the least like me to bring me merit regarding this commandment that will bring merit to the many through me and I will be amidst those who bring merit to the many.", + "Therefore I girded my loins to search for the hidden treasure in the sand. And I said first I will search and seek out to expound to understand in our Holy Torah since all the hidden treasures are all hidden in the Torah. And as we have found that even the end of the Babylonian exile was hidden in the Torah as is written in Tractate Megillah (12a) as he said I understand but was actually mistaken and only if that exact moment that G-d had appointed only then was it revealed and also the place of the Holy Temple was hidden in the Torah in the book of Joshua until David came and it was revealed to him as is explained in Tractate Zevachim 54B . And also regarding the building of the second Temple it says there ibid (62a) regarding the altar the Men of the Great Assembly expounded and Solomon did not understand to expound upon it and also the light of the sixth day of creation that was hidden in the Torah was hidden as is explained in the Holy Zohar and the Sefer Habahir 6B. Therefore I have put it in my heart before anything else to find all the signs regarding the Hillazon in the writing of the Sages of Blessed Memory. And through their words there will be place before one of my lowly state or to all those that the King of the world whose name is blessed desires to bring merit to the many through him to search for it. And when there will be found a creature that has all the signs it will be already known that this creature is certainly the Hillazon. May it be his will that I shall not stumble in the way of the Halacha (law)." + ] + ], + "The signs according to Chazal": { + "Where the Hillazon can be found": [ + "The Explanation of where the Hillazon can be found", + "Even though it appears from the first outlook that the place the Hillazon is found is in the mountains so is stated in Tractate Sanhedrin (91a) 'He went up to the mountains and saw that today there was only one Hillazon, the next day it rained and the mountain was filled with Hillazon. And in truth in Tractate Menachot (44a) it says they emerge once in seventy years - Rashi explains: it emerges from the land and only in the mountain in the territory of Zevulun.", + "Yet we find that Rashi of Blessed Memory himself explain in Tractate Megillah (6a) that the Hillazon emerge from the sea unto the mountains and also explained in Tractate Sanhedrin (91a) and Tractate Chullin 99A regarding that which is said that Techelet resembles the sea that Rashi explain that the Hillazon arises from the sea. And so it is explained according to Rambam (Maimonides) of Blessed Memory. The laws of Tzizith Chapter 2 Halacha II and this is his language. And it can be found in the Dead Sea. And it appears that they learned to say this from the words of the Midrash which states that there is a place in the sea which is amidst the mountains, we learn from this that the Hillazon is from the sea but it emerges from the sea to the mountain amidst the sea. And we have said previously in (refutation to the 4th objection) that its place is in all the western sea and the Mediterranean but in the portion of Zevulun it would emerge from the sea to its mountains that sloped towards the sea and would multiply these. And that which Rashi says in Tractate Menachot that it emerges from the land that means to say that there when it emerges from the sea to the mountain it multiplies.", + "And the Torah of Truth was upon their lips for it is explained in the Zohar (Beshalach 48B) that the Hillazon is found in the sea.", + "", + "The fact that Rambam calls in the Salt sea which is certainly not in the portion of Zevulun can be answered simply by saying that this is the name the Rambam call all the seas that are salty." + ], + "The signs of the Hillazon": [ + "The signs of the Hillazon", + "1. The color of the body of the Hillazon resembles the color of the sea as the Rabbis in Tractate Menachot (44A) taught that the color of the Hillazon resembles the color of the sea. Rashi explains that the Hillazon emerges from the sea and the Techelet resembles the sea, that is to say that the sea it is found in and that it emerges from is the cause of its color.", + "2. The Hillazon which has a soft flesh and moves above the water by way of its fins resembles a fish but since it can multiply on dry land it is not considered to be a fish. It has characteristics that resemble the fish but cannot be considered to be an actual fish.", + "3. The Hillazon has veins and bones as is proved from the Jerusalem Talmud in Tractate Shabbat Chapter I, Halacha III.", + "", + "", + "4. The Hillazon has a hard shell and covering that grows with it. The reason we know that the shell is hard is because the expression to wound is used regarding it and only that which has a hard shell can we use the expression to wound.", + "5. The Hillazon has coming out from its head bent threads like hooks that are put on chains so long them on the wall. That is the reason that these very same bent hooks are called Hillazon. There is evidence to this, so the Aruch in the first book he wrote, drew a picture of the Hillazon. It can be understood from this that he knew what it looked like and he knew that the threads coming out of the head are like bent hooks on the top of the chain.", + "6. There must be found in the Hillazon organs or fringe like extensions that resemble the snake. Upon the organs there are red flesh-like blisters. This is the reason that the red blister in the eye are called Hillazon and Snake.", + "7. The Rambam in the laws of Tzizith Chapter II Halacha II gives in the sign to recognize the Hillazon and this is his holy words. Its a fish whose color resembles that of Techelet and whose blood is black as ink. I have found no source in the Talmud in support of Rambam words that its blood is black as ink. And it appears from this that after Rambam wrote his commentary on the Mishnah he toiled and labored until he found the Hillazon according to the signs mentioned in the words of our Sages of Blessed Memory and fulfilled the Precept Mitzvah of Techelet. Then he proceeded to enumerate other signs that could be found in it such as its black ink like blood. He though that perhaps it would be forgotten this would make it easier for one who desired to search for it and be able to find it without giving up. For if Rambam did not make it known to us (regarding its black blood) we would search for it relying solely on the signs in the Talmud. And even if we would find it we would lose hope saying that since its blood is black this is certainly not the Hillazon needed to dye the Techelet, Therefore he made it known to us that in truth its blood is black and only by adding of the substances is it possible to dye it the color of Techelet.", + "Rashi in Tractate Chullin (89A) seems to disagree with this Rambam for the sages that the appearances of its blood resembles the sea and we see that the sea resembles the firmament. Its probable to say that Rashi did not recognize nor see the Hillazon but rather deduced it theoretically. But still it is amazing to say that even though a theoretical deduction he did not arrive at the truth. Therefore it appears that in truth Rashis intention is not regarding the blood itself, but rather the color that appears from dyeing with the blood. That is to say that Rashi was careful with the use of his holy words when he said the appearance of its blood and did not say just its blood resemble the sea, for in truth its blood is black as ink and does not resemble the sea. ", + "8. It has been explained already that the Hillazon emerges from the sea to the mountains. And it is written in the holy book before Hakaneh in the laws of Tzizith, that immediately upon emerging it is entrenched in the earth and there it procreates. And he concludes by saying that it is rooted there and its head is outside. It can be understood from this that it is the way of the Hillazon to dig and to bury itself in the earth. Rashi in Tractate Megillah (6A) who wants us to understand each word the Talmud explains according to the order of the words in the passage explains the word S'funei as importance rather than buried which fits in both according to the simple meaning of the passage. ", + "9. The Hillazon has two kinds of blood one which exudes from it and one which is contained it its organs. ", + "10. In essence the Hillazon is found in the sea but it also emerges to dry land upon the mountains the slope into the sex and is able to survive there. When it is in the sea it must be trapped but when it emerges on dry land it is trapped and just stands there, and this is explained according to the explanation of the refutation of the second and fourth objections." + ], + "The appearance of the Techelet": [ + "The appearance of the Techelet", + "According to Rashi of Blessed Memory the color of Techelet resembles the firmament as it blackens towards evening which is in agreement with Rambam of Blessed Memory who says that the Techelet must lean towards and have a fringe of blackness. And behold, since G-d whose name is blessed has helped us to clarify the signs through which the Hillazon can be recognized, and I have spoken with many of the Sages of the Torah and spiritual giants of Israel and they have agreed with my words, it is incumbent upon all those who have strength to search for it, to bring merit to the nation of Israel with the precept (Mitzvah) which has been forgotten from Israel many hundreds of years. And anyone who merits to this will be blessed by the Lord, the G-d of Israel. And I in my lowliness have begun this process and have sent to the shores of the Mediterranean sea. This creature has been brought to me and it is of the species that are called inkfish what include 19 different kinds. It appears to me that in one of these species can be found all the signs that are mentioned previously as explained according to the words of our sages of Blessed Memory also its blood which is black as ink is under my hand. Nevertheless all the chemists have not been successful in extracting its blood. And if G-d will help me to come to the shores of the Mediterranean sea and be able to attain it unlike it is still alive if G-d so desires I will try with the help of G-d who is blessed to extract from it the color of Techelet. And I will pray to G-d who is blessed, that just as he has given me merit to living merit for Israel with words of Torah whose expositions are few, these being the remnants that occupy themselves in the order of Teharoth (laws of ritual impurity) and with the help of G-d due to the merit of my fathers I have set in order the entire order of Teharoth - And with the help of G-d I have published the Tractate of Kelim (laws regarding ritual impurity of vessels) which has been favorably received amidst the great sages of Israel and the wise men of the Torah, so too I shall pray with G-d and that he helps me complete the entire order and publish it, and I shall dwell in his tents forever. And so too regarding this Mitzvah of Techelet which has none that seek it out, may G-d help me to bring merit to the many and may it stand for me and my children and my children's children that the words of the Torah vanish not from my lips and the lips of my children and the lips of my children's children so says G-d from now until forever. ", + "I have completed this honorable treatise on the 11th day of Marcheshvan, Tuesday, the Torah portion of Vayera, 5648 (1887), here in Radzin." + ] + } + }, + "versions": [ + [ + "Treasures Hidden in the Sand, Trans. Menachem Kalish and David Herzberg", + "http://www.begedivri.com/techelet/Sefunei.htm" + ] + ], + "heTitle": "מאמר שפוני טמוני חול", + "categories": [ + "Halakhah", + "Acharonim" + ], + "schema": { + "heTitle": "מאמר שפוני טמוני חול", + "enTitle": "Treasures Hidden in the Sand", + "key": "Treasures Hidden in the Sand", + "nodes": [ + { + "heTitle": "שער", + "enTitle": "Title Page" + }, + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "", + "enTitle": "" + }, + { + "heTitle": "הטענות", + "enTitle": "The Objections" + }, + { + "heTitle": "הסימנים לפי חז\"ל", + "enTitle": "The signs according to Chazal", + "nodes": [ + { + "heTitle": "סימן א; לבאר מקום מציאות החלזון", + "enTitle": "Where the Hillazon can be found" + }, + { + "heTitle": "סימן ב; בסימני החלזון", + "enTitle": "The signs of the Hillazon" + }, + { + "heTitle": "סימן ג; במראה התכלת", + "enTitle": "The appearance of the Techelet" + } + ] + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Treasures Hidden in the Sand/Hebrew/Sefunei Tmunei Chol, B'nei Brak, 1999.json b/json/Halakhah/Acharonim/Treasures Hidden in the Sand/Hebrew/Sefunei Tmunei Chol, B'nei Brak, 1999.json new file mode 100644 index 0000000000000000000000000000000000000000..4b23a90bef6b68d29d7871c57157ed29037db5ec --- /dev/null +++ b/json/Halakhah/Acharonim/Treasures Hidden in the Sand/Hebrew/Sefunei Tmunei Chol, B'nei Brak, 1999.json @@ -0,0 +1,174 @@ +{ + "language": "he", + "title": "Treasures Hidden in the Sand", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001807292", + "versionTitle": "Sefunei Tmunei Chol, B'nei Brak, 1999", + "status": "locked", + "versionTitleInHebrew": "שפוני טמוני חול, בני ברק, תשנ\"ט", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "מאמר שפוני טמוני חול", + "categories": [ + "Halakhah", + "Acharonim" + ], + "text": { + "Title Page": [ + "מאמר", + "שפוני טמוני חול ", + "והוא בירור הלכה במציאות החלזון אף בזמנינו אם נוכל להשיגו ולצבוע בו תכלת לקיים מצות ציצית בשלמות. למען נלמד ליראה את ה' על ידי ראיה המביאה לידי זכירה שעיקרה בראיית התכלת כדאיתא במסכת מנחות (מג:) ונתבאר בו מקום מציאותו וסימניו שיצאו לנו מדברי חז\"ל התנאים והאמוראים וגדולי הפוסקים הראשונים ז\"ל: ", + "אשר העליתי והכינותי בעניי הצעיר והדל באלפי ישראל גרשון חנוך באאמו\"ר הרב הגאון הקדוש מוהר\"ר יעקב זללה\"ה מאיזבצא\n" + ], + "Introduction": [ + "מאמר שפוני טמוני חול ", + "בשם ה' אל עולם אשר מכל עם בחר בנו, ותורתו נתן לנו, ובמצותיו קדשנו, ממנו אשאל מענה לשון, והוא יכין לבי ויפתח שפתי, ופי יגיד תהלתו, ולא יסיר ממני חסדו ותפלתי:", + "ממעמקי הלב מן המצר, אקרא לאלהים כל יציר יוצר, ישמע תפלתי בקראי אליו בצר, וירחיב לי ויחנני חנם מאוצרו הטוב, וירחיב לבי לרוץ דרך מצותיו ולבשר צדק בקהל רב, וינחני בדרך עולם ואתהלכה ברחבה ופקודיו אדרוש, ואשתעשע במצותיו באהבה וביראה, יחזקני ויקימני לדבר בעדותיו נגד מלכים מאן מלכי רבנן:", + "ואם אמנם מי אנכי אשר אפתח פי להגיד צדקתו, ומצותיו אלמד בקהל רב לפני עדת עם קדש להורותם, הלא ידעתי מך ערכי, לא בינת אדם לי, ולא אדע דעת קדושים, ואנכי שפל אדם וקצר דעת, מסובב תלאות, אין ספורות, מרדף בלי חשך, בא בעמקי מצולה ולא עצר כח, תושיה רחקה ממני, ואיך אתחרה להביע דעת לפני גדולים וטובים ממני:", + "אכן חסדי אל יסעדוני, ועל במותי יעמידני, הן הם נחמתי, כי שמתי אל לבי מאמר שלמה המלך ע\"ה (משלי ג׳:כ״א-כ״ב) בני אל ילזו מעיניך נצור תושיה ומזמה, ויהיו חיים לנפשך וחן לגרגרותיך, אז תלך לבטח דרכך ורגלך לא תגוף וגו' ה' יהיה בכסלך ושמר רגלך מלכד. כי יסוד המוסד בדברי תורה שלא יליזו מעיני האדם אף השפל שבשפלים, יש לו מקום בדברי תורה ויוכל לזכות בה אף יותר מכפי גבול מערכי יסודות נפשו והוא ירושה לכל קהלות יעקב, וגם אני הדל והשפל עפר ואפר בתוכם כדאיתא במדרש ויקרא רבה (פרשה ט) תורה צוה לנו משה מורשה קהלת יעקב (דברים ל״ג:ד׳) מורשה קהלת ינאי אין כתיב כאן אלא קהלת יעקב יעו\"ש ויהא רעוא דאימא מלא דתתקבל ואגורה באהלו עולמים, וזכות אבותי הקדושים אשר התהלכו לפניו יזכני להיות ממזכי הרבים בדברי מצותיו: \n" + ], + "": [ + "מאמר שפוני טמוני חול עזרי מעם ה' עושה שמים וארץ", + "כאשר זה שנים רבות שמתי אל לבי ענין מצות תכלת, אשר בעונותינו הרבים נמנעה מאתנו, והוא אחד מהענינים אשר חדלנו טובה בגליותינו וטלטלנו טלטלה גבר, וזנח נפשנו טובה, ואין אנו יכולים לעלות ולראות ולהשתחוות לה' בבית בחירתנו שזה עיקר סבל הגולה, כמו שאנו מזכירין בתפלתנו, וכמאמר ישעיה הנביא (סג) למה תתענו ה' מדרכיך תקשיח לבנו מיראתך. וזה ג\"כ ענין תכלת, כדאיתא במסכת מנחות (מג:) רבי אליעזר בן יעקב אומר כל שיש לו תפלין בראשו ותפלין בזרועו וציצית בבגדו ומזוזה בפתחו הכל בחיזוק שלא יחטא כו', ואמרינן עוד (שם מד.) באו ד' ציציותיו וטפחו לו על פניו וכו' יעו\"ש, והיינו כי הא דתניא (שם מג:) וראיתם אותו וזכרתם ועשיתם, ראיה מביאה לידי זכירה זכירה מביאה לידי עשיה וכו' יעו\"ש, ועיקר הזכירה בציצית מביא התכלת שמתדמה לכסא הכבוד, כדאמרינן (שם) מה נשתנה תכלת מכל מיני צבעונין מפני שהתכלת דומה לים וים דומה לרקיע ורקיע לכסא הכבוד כו' ופירש\"י ז\"ל ומכח התכלת מזכיר היושב על הכסא יעו\"ש, ועיין במדרש במדבר רבה (נשא פי\"ד בנשיא לבני אפרים) ובירושלמי ברכות (פ\"א ה\"ב), וכדאיתא בזוה\"ק (שלח קעה:) והוא חוטא חד ורשימא בגוונהא וגוונא דילה נפיק מחד נונא דאזיל בים כנרת וכנרת על שמה אתקרי ועל דא כנור דדוד מנגן מאליו למלכא קדישא עלאה, ובג\"כ גווני עייל עד רקיעא ומרקיעא עד כורסיא, והכא כתיב מצוה כמה דאת אמר (מלכים ב' יח) מצות המלך היא, (אסתר ג) מדוע אתה עובר את מצות המלך, (נחמיה יא) כי מצות המלך, ותאנא יסודא ושרשא במלכא מתעטרין כחדא והאי הוא כתרא ופתחא לכל שאר כתרין דכתיב (תהלים קיח) פתחו לי שערי צדק וכתיב (שם) זה השער לה' ועל דא כתיב וראיתם אותו וזכרתם את כל מצות ה', לאכללא בהאי כל שאר כתרין וכו' יעו\"ש. וידוע דשער הראשון לכל השערים הוא היראה אשר צדיקים יבואו בו לכל השערים כדכתיב (תהלים קיא) ראשית חכמה יראת ה':", + "ובהיות כן, הגם שאין להתפלא על התחלת הדבר שהופסק ונתבטל מאתנו מצות התכלת, כאשר ידוע כי בעונותינו הרבים עברו עלינו צרות רבות וגזרות, וטלטלנו מגולה אל גולה, וליוקר מציאות התכלת מחמת דלותנו ושפלותנו, לא היה באפשר להשיג התכלת. ", + "אכן ודאי ראוי ונכון בכל דור ודור לכל מי אשר יראת ה' נגעה בלבו, להתבונן ולשום לב לחפש עד מקום שידו מגעת, אולי יזכהו ה' להיות ממזכי הרבים להחזיר עבודת עטרת תפארת התכלת לישראל. ולהיות כי ידוע אשר אם הראשונים כמלאכים אנו כבני אדם, ואם הראשונים כבני אדם אנו כחמורים וכו', ולזה יפלא בהשקפה ראשונה, איך לא התעוררו לזה חכמינו ז\"ל אשר לפנינו בשום זמן מהזמנים מאז שנפסקה מצות התכלת מישראל ועד עתה להחזיר העטרה ליושנה, וזה בעצמו מפיל תרדמת העצלות מלקרב אל המלאכה ומעורר טענות לומר, כי הוא מן הנמנעות לשוב ולקיים מצוה זו כבראשונה, לזאת ראיתי להציג הטענות אשר יוכלו לפול בזה הענין ולהראות בעולם: \n" + ], + "The Objections": [ + [ + "הטענה הראשונה: היא כי כאשר ידוע שבעונותינו הרבים בחורבן בית ראשון ובחורבן בית שני שיבב\"א נגנזו ונתבטלו מאתנו הרבה דברים, ויש לומר כי כן גזרה חכמתו יתברך גם על החלזון ודמו שצובעין ממנו התכלת, שיהיה נגנז עד עת קץ:", + "אכן טענה זו ביטולה מבואר מאד, להיות שלא מצינו בשום מקום בש\"ס לומר כן שנתבטל ונגנז התכלת בשום זמן מהזמנים, והרי מצינו שהש\"ס שלהי מס' סוטה קא חשיב ואזיל הדברים שנתמעטו ונתבטל מציאותם אחר החורבן, ואפילו דברים שמצויים ורק נתמעט ריבוי מציאותם קא חשיב ג\"כ כדאיתא (סוטה מח:) מיום שחרב מקדש ראשון בטלה שירא פרנדא ועיין תוס' (שבת כ: ד\"ה אנן) דמ\"מ שכיח קצת יעו\"ש. וכן זכוכית לבנה דקחשיב התם ועיין תוס' (בבא מציעא כט: ד\"ה בזכוכית) דמ\"מ שכיח קצת יעו\"ש, וכן נופת צופים הנזכר במס' סוטה (שם) שבטל ובירושלמי (פאה פ\"ז ה\"ג) נראה שנמצא גם אחר החורבן, ואם באמת נגנז התכלת ונתבטל ודאי הוי קחשיב ליה הש\"ס בשום דוכתא מלאשמועינן זאת. ומזה נראה ברור דלא נגנז ולא נתבטל ממציאותו הקודם, ולהכי לא שייך למיחשביה, כי לא נשתנה מציאותו בשום זמן מהזמנים, כי תמיד היה מציאותו יקר, כדאיתא במס' מנחות (מג.) ונמכר בדמים יקרים יעו\"ש, והיה צריך בקי ואומן מומחה בעשיית צבעו, כדמשמע התם, וגם עכשיו אחר החורבן אין מציאותו יקר יותר מבזמן המקדש ואפשר מציאותו בעזר השי\"ת ע\"י בקי ואומן מומחה:", + "ומה דאיתא בספרי (פ' ברכה פסקא שנ\"ד) על פסוק שפע ימים יינקו, אמר רבי יוסי פעם אחת הייתי מהלך מכזיב לצור ומצאתי זקן אחד ושאלתיו בשלומו, אמרתי לו פרנסתך במה הוא, אמר לי מחלזון, אמרתי לו ומי מצוי, אמר לי השמים מקום בים שמוטל בהרים וסמומיות מכישות אותו ומת ונימוק במקומו, אמרתי השמים זכר הוא שנגנז לצדיקים לעולם הבא, שפוני זה חלזון וכו' יעו\"ש. ומשמע מזה לכאורה שהחלזון שצובעין ממנו תכלת נגנז, אכן באמת תמוה דבימי התנאים ודאי היה מצוי להם תכלת, שהרי אפילו בימי האמוראים היה נהוג תכלת כדאיתא במס' מנחות (מב:) אמר ליה אביי לרב שמואל בר רב יהודה הא תכילתא היכי צבעיתו לה וכו' יעו\"ש:", + "ומצאתי להגאון העצום הספרדי מו\"ה דוד פארדו ז\"ל בספרו היקר ספרי דבי רב שהעיר בזה, דמאי קא מתמה רבי יוסי ומי מצוי והא גם בימי האמוראים היה מצוי, ותירץ דמדקאמר ליה אותו הזקן שפרנסתו מחלזון ולא אמר מתכלת, שמע מיניה שלא היה עסקו מצובעי התכלת או ממוכרי התכלת אלא שהיה כל שעה צד חלזונות עצמן ומזה היה מתפרנס, ועל זה היה מתמה האיך היה מתפרנס מחלזון דמשמע שהיה שכיח לו לצודו בכל פעם ומי מצוי הוא, והשיבו הזקן דאין הכי נמי שלא נמצא אלא במקום ידוע בים, וביאר שם שרק המובחר הוא גנוז לצדיקים יעו\"ש, ביאור דבריו ז\"ל נראה, שרק מחמת שאמר שפרנסתו מחלזון הוא דקא מתמה מי מצוי הוא, והיינו כדאמרינן (מנחות מד.) ועולה אחת לשבעים שנה וכו' יעו\"ש וכיון דאינו עולה אלא אחת לשבעים שנה היאך הוא מצוי לצודו בכל פעם, אבל צבע התכלת היה מצוי, שהגם שהחלזון אינו עולה אלא אחת לשבעים שנה מ\"מ היו מכינים אז מדמו צבע התכלת על כל השבעים שנה, כן נראה ביאור דבריו ז\"ל, ואולי כתב להדיא כן כי אין ספרו לפני לעיין בו ולא העתקתי רק הרשום בזכרוני:", + "וכפי זה היה נראה לכאורה, כי דבר הנמנע הוא בימינו אלה לחפש אחר החלזון לצבוע מדמו צבע התכלת, שהרי אין אנו יודעין חשבון השנה שהחלזון עולה לצוד אותו:", + "אכן באמת מה שהבין במאמר הש\"ס ועולה אחת לשבעים שנה שאינו נמצא כלל, רק אז באותה העת שעולה, ואח\"כ אינו בנמצא עוד כלל הוא דבר מתמיה, שהרי אמרינן במס' שבת (כו.) ומדלת הארץ השאיר נבוזראדן רב טבחים לכורמים וליוגבים (ירמיה נב) כורמים תנא רב יוסף אלו מלקטי אפרסמון מעין גדי ועד רמתא, יוגבים אלו ציידי חלזון מסולמות של צור ועד חיפה. ופירש\"י ז\"ל, וליוגבים לשון יקבים שעוצרים ופוצעין את החלזון להוציא דמו כדאמרן בפרק כלל גדול (עה.) והניחם נבוזראדן ללבושי המלך יעו\"ש. ואי כפי הבנתו ז\"ל שהחלזון עצמו אינו מצוי אלא אותה העת שהוא עולה מן הים אחת לשבעים שנה ואח\"כ אינו בנמצא עוד כלל, א\"כ יפלא וכי השאיר אותם לדבר שהוא אחת לשבעים שנה, וגם לשון ציידי חלזון משמע שהיו תמיד ציידי החלזון. אלא נראה ברור שגם החלזון עצמו נמצא תמיד ויכולין לצוד אותו, והא דקאמר שעולה אחת לשבעים שנה, היינו שאחת לשבעים שנה עולה ומתרבה, אבל אחר כך הגם שנמצא גם כן אבל אינו מצוי כל כך, ואם כן תמיהת רבי יוסי מי מצוי צריך ביאור, דהגם שאינו מצוי כל כך לכל אדם ליטלו בנקל אבל מכל מקום מצוי הוא להציידים האומנים ובקיאים במלאכת הצידה לצוד אותו:", + "והנראה, דמתשובתו של אותו זקן אתה לומד תמיהתו של רבי יוסי מה היתה, שהאריך בתשובתו, השמים מקום בים שמוטל בהרים וסמומיות מכישות אותו ומת ונימוק במקומו, וכפי פשטות כוונות שאלת רבי יוסי מי מצוי שהיה מתמה הרי נגנז ואינו מצוי להשיגו כלל, היה סגי ליה לאותו זקן להשיבו בקיצור שנזדמן לו מקום בים שמשיג אותו שם לצוד אותו. ולזה נראה דבאמת לא היתה כוונת רבי יוסי בתמיהתו מי מצוי שאינו בנמצא כלל, שהרי באמת הוא נמצא ואפשר לציידי דגים שיזדמן להם החלזון במקרה, כדאמרן מהאי דשבת שנבוזראדן הניח ציידי חלזון מסולמות של צור ועד חיפה, אלא כלפי שהשיבו אותו זקן על שאלתו פרנסתך במאי מחלזון, ולא השיבו שהוא צייד ופרנסתו ממה שמזדמן לו בצידתו יהיה חלזון או שאר מיני דגים, משמע שמחלזון לבדו הוא פרנסתו, על זה היה תמיהתו של רבי יוסי מי מצוי, כלומר מי מצוי תדיר בלא טורח שיספיק לו להתפרנס עצמו תמיד מהחלזון לבדו, שהגם שנמצא בהים ובבצים שסביב הים כמו שיתבאר, שהחלזון גידולו עיקר בים, אבל רק ע\"י צידה וטורח גדול אפשר לציידי דגים שיזדמן להם במקרה, וגם אחת לשבעים שנה שעולה מן הארץ ומתרבה בהרים שבים וסמוכים לים, כמו שיתבאר אי\"ה מפי' רש\"י ז\"ל, ג\"כ צריך צידה וטורח גדול להשיגו, כמו שיתבאר מספר הקנה הקדוש, שדרך החלזון לחפור עצמו להטמין עצמו בארץ וכדדרשינן שפוני טמוני חול על החלזון, ואיך הוא אומר שפרנסתו הוא מהחלזון לבדו. וזה שהשיבו אותו זקן, השמים מקום בים שמוטל בהרים ואין צריך טורח לחפשו בים ולפרוש עליו מצודה, וסמומיות מכישות אותו ומת ונימוק במקומו ואיו יכול לחפור עצמו ולהטמין בארץ, וע\"כ משיגו תמיד בנקל בלי טורח כלל ומתפרנס עצמו ממנו. ועל זה אמר רבי יוסי השמים זכר הוא שגנוז לצדיקים לעולם הבא, היינו שזה המקום שהוא משונה שהחלזון עולה שם תמיד בריבוי ונוח לצודו בנקל בלי שום טורח, ודאי דגנוז הוא לצדיקים לעוה\"ב, ורק דלזה הזקן לזכר הטעימו מפרי מעשיו בעוה\"ז ונתגלה לו אותו מקום, וכמו שנתבאר דלכל העולם אינו עולה לארץ ומתרבה אלא אחת לשבעים שנה וגם אז אינו בנקל כל כך להשיגו, כי חופר ומטמין עצמו בארץ, וכל עיקר הך עובדא דמייתי לה הספרי הוא לסמיכת המאמר והדרש שפוני זה חלזון כו' יעו\"ש וזה ברור ונכון בעזהש\"י:", + "וכן ממה דאיתא באגדה דמס' בבא בתרא (עד:) נפק בת קלא אמר לן מאי אית לכו בהדי קרטליתא דדביתהו דרבי חנינא בן דוסא דעתידה דשדיא תכילתא בה לצדיקיא לעלמא דאתי יעו\"ש, ליכא למשמע מינה שהתכלת נגנז עכשיו ונתבטל, דמלבד סוד ופנימיות הענין כמו שביאר המהרש\"א ז\"ל ג\"כ אתי שפיר בפשיטות, דכלפי שעכשיו חשוב מאד ומשתמש ללבושי מלכות כפירש\"י ז\"ל שהבאתי לעיל, והיינו משום שנמכר בדמים יקרים ליקרת מציאותו שאי אפשר להשיגו כי אם אחר החיפוש וטורח גדול, קאמר דעתידה דשדיא תכילתא בה לצדיקי לעלמא דאתי שיהיה מזומן להם בלא טורח ויגיעה כלל, וכהאי דעתידה ארץ ישראל להוציא גלוסקאות וכלי מילת, הגם דגם עכשיו מצוין גלוסקאות וכלי מילת, אלא שהוא ע\"י טורח ויגיעת האדם, ועתידה ארץ ישראל להוציא גלוסקאות וכלי מילת שיהיה מוכן ומזומן לישראל בלי עמל וטורח ויגיעה כלל, והכא נמי הכי עתידה דשדיא תכילתא בה שיהיה מזומן להם בלא עמל ויגיעה, אבל אין הכי נמי שגם עכשיו התכלת במציאות, שעל ידי יגיעה וטורח וחיפוש אחר החלזון אפשר שימצא, וכמו שנתבאר שגם בימי האמוראים היה התכלת מצוי להם:", + "הן אמת שבמדרש במדבר רבה (שלח פ' יז) ובתנחומא (שלח) איתא בזה הלשון, ועכשיו אין לנו אלא לבן שהתכלת נגנז. אכן מלבד דצ\"ע כנ\"ל דאיך לא נמצא מזה שום רמז בש\"ס לומר שנגנז התכלת, הדברים מתמיהים מאד, שהרי המדרש נסדר מאמוראים הראשונים רבי תנחומא ורבי אושעיא רבה, ולהדיא מצינו בש\"ס שהיה התכלת מצוי עוד אצל אמוראי בתראי, וכמו שהבאתי מהאי דמנחות (מב:) אמר ליה אביי לרב שמואל בר רב יהודה כו' ויעו\"ש עוד (מנחות מג.) מר ממשכי אייתי תכלתא בשני רב אחאי וכו' יעו\"ש. וידוע דעת יש אומרים דרב אחאי היה מרבנן סבוראי, וגם לפי מה שכתבו התוס' במס' כתובות (ב:) על כל פנים מאמוראי בתראי הוה בימי רב אשי ואיך א\"כ יאמרו האמוראים הראשונים שהתכלת נגנז:", + "ואפילו לכשתמצא לומר שלשון זה הוא הוספה בלשון המדרש מאיזה מהגאונים ואינו מהאמוראים, וכמו שמצינו שהרבה דברים נתוספו במדרש מהגאונים וגם מגדולי הדורות שאחר הגאונים כגון רבי משה הדרשן. בכל זה אינו מתיישב על לבי, כי כפי הנראה שגם בימי הגאונים היה נהוג תכלת, וכדאיתא בהשגות הראב\"ד ז\"ל (הל' ציצית פ\"א ה\"י) דמייתי שרב נטרונאי גאון ז\"ל סידר הל' ציצית בדיני תכלת יעו\"ש וכן מרן הקדוש ז\"ל בכסף משנה (שם) מביא שהגאון רבי שמעון בן חפני סידר ספר בהל' ציצית בלשון ערבי בדיני תכלת יעו\"ש. וידוע שהגאונים לא סדרו הלכות רק הצריכים בשעתם, וגם בעל הערוך (ערך חלזון ב) נראה שראה את החלזון וידע לציירו יעו\"ש כמו שיתבאר אי\"ה:", + "וגם הרמב\"ם ז\"ל, הגם שבפי' המשנה ריש פרק התכלת כתב, ואינו בנמצא בידינו היום לפי שאין אנו יודעים לצבעו, שאין כל מין תכלת בצמר נקרא תכלת אלא תכלת ידוע שאי אפשר לעשותה היום, ועל כן אנו עושין בלבן לבדו. וכן כתב בתשובה אחת סי' מ\"ו שאין לנו אלא לבן. בכל זה נראה מחיבורו שאח\"כ השיג החלזון והיה לו התכלת, שהרי בחיבורו ספר היד (הל' ציצית פ\"ב ה\"ב) מסמן את החלזון ודמו להכירו בסימניו כמו שיתבארו דבריו ז\"ל אי\"ה באורך, ומבאר כיצד עשייתו ומסמן אותו בסימנים שלא נתבארו בש\"ס כלל, ומהיכן ידע אם לא השיג וראה אותו. וכן מתשובתו לחכמי לוניל שהובא בכסף משנה, שהשיב הלכה למעשה בענין תכלת משמע מפורש שהיה מצוי להם ונהגו בקיום מצות תכלת. ועל כן נראה ברור דלשון נגנז שבמדרש אין הכוונה שנגנז לגמרי ואינו אפשר שימצא כלל, אלא על שם שהופסק מציאותו לכלל ישראל, שמחמת יוקר מציאותו ולסיבת קושי וטלטול הגלות הופסק קיום מצות תכלת אצל כלל ישראל לפי שלא היה מצוי להם, הגם שליחידי סגולה שבדור היה להם תכלת קרי ליה נגנז, וכן אנו צריכים לומר בהחלט בלי ספק בביאור מאמר האר\"י הקדוש ז\"ל בפרי עץ חיים (שער הציצית) שתלה טעם ביטול מצות תכלת בחורבן ביהמ\"ק שיב\"ב יעו\"ש סוד הדבר סוד ה' ליראיו, והרי מבואר להדיא בכמה דוכתי שגם אחר החורבן היו מקיימין מצות תכלת, אלא ע\"כ שכוונתו ז\"ל לתת טעם למה שמצות תכלת אינה מצויה לקיימה לכלל ישראל:", + "הנה נתבאר ביטול טענה הראשונה, לומר שנמנע הוא לשוב לקיים מצות תכלת מחמת שנגנז החלזון, שהרי נתבאר מכמה דוכתי שלא נגנז כלל, ושזמן רב אחר החורבן בימי התנאים והאמוראים היה להם תכלת, ואפשר קרוב לודאי שגם הרמב\"ם ז\"ל היה לו תכלת. ורק שאח\"כ נשכח מאתנו לסיבת הגלות שנתגבר בעו\"ה ונאסר במדינת המזרחים ללבוש מלבוש תכלת חוץ להפרתמים, כמ\"ש (אסתר ח) ומרדכי יצא וגו' בלבוש מלכות תכלת וגו' ואולי נאסר גם התכלת בציצית כמו שהורגלו הפחות הקטנים להוסיף ולדקדק בכל, שוב מצאתי זאת ברמב\"ן נמוקי תורה (פ' תצוה פסוק ג'):", + "והנראה שהגם שאף אחר חורבן הבית היה התכלת מצוי עכ\"פ ליחידי סגולה שבדור בימי התנאים ואמוראים, וגם בימי הגאונים כמו שנתבאר, וגם בעל ספר הקנה הקדוש נראה שהכיר החלזון והשיגו מדמסמנו כמו שיתבאר אי\"ה כאשר נפרט סימני החלזון. אולם בסוף ימי הגאונים נראה שהופסק לגמרי ולא היה מצוי עוד אפילו ליחידי סגולה שבדור, כמו שנראה מהרמב\"ם ז\"ל בפי' המשנה ובתשובה (סי' מג) שלא היה לו תכלת, כי קודם לזה מזמן החורבן אף כי, וידל ישראל מאד וקצרה יד כלל ישראל להשיג לקיים מצות תכלת, בכל זה יחידי סגולה שבדור היו משיגים דם החלזון לתכלת, כי להיות שהיה נצרך גם להאומות דם החלזון לצבע התכלת לבגדי מלכיהם ושריהם וסגניהם, היה מצוי קצת צידת החלזון, והגם שהיו דמיו יקרים, בכל זה היה אפשר ליחידי סגולה שבדור להשיגו לתכלת מצוה, כי אז עדיין היו ישראל מצויים בארץ ישראל ועל חופי ים התיכון מקום צידת החלזון כמו שיתבאר. ורק אח\"כ בסוף ימי הגאונים שנתגברה עול גלות ישמעאל על ישראל והלכו מגולה אל גולה, וגלו מסביב לים התיכון ומארץ ישראל, כמו שמבואר באגרת הרמב\"ן ז\"ל, שמצא את ארץ ישראל שמם ומעט מזער יהודים נמצאו שמה, וגם הנשארים שמה ובחופי הים לא היו מומחים, ותכלת אינו ניקח אלא מן המומחה, וכמה גזרות ושמדות שהיו אז, ומצורף לזה שהאומות לא הוצרכו עוד לצוד החלזון לצבע התכלת, כי התחילו להשתמש במינים אחרים לצבע התכלת, מאז הופסק לגמרי קיום מצות תכלת, כי גם יחידי סגולה לא השיגה ידם להשיג דם חלזון לתכלת. אכן אח\"כ בימי הרמב\"ם ודורו אחר שחיבר פי' המשנה שהוקל קצת עול הגלות, וכמה מישראל שהיו אז מקורבים למלכות, והרמב\"ם ז\"ל היה סמוך לחוף ים התיכון והיה נסיעתו מצוי על הים חפש אחר החלזון על ידי סימניו המבוארים בש\"ס ומדרשים כמו שיתבאר, והשיגו וקיים מצות תכלת כמו שנראה להדיא מחיבורו שמסמנו בסימנים יותר מכפי שנתבאר בגמרא, ורק שאח\"כ בעונותינו עוד נתגבר עול הגלות עד שנתבטל מאתנו קיום מצות התכלת ונשכח לגמרי, וממילא כי גם בימינו אינו מן הנמנע אשר אחר החיפוש ע\"י הסימנים שבש\"ס ומדרשי חז\"ל והגאונים ז\"ל נשיגהו בעזר האל יתברך: \n" + ], + [ + "הטענה השניה: הגם שנתבאר שגם עכשיו מציאות החלזון לא נתבטל אכתי יש לומר שהוא מן הנמנע לשוב ולקיים מצות תכלת כבראשונה, כי יש לומר שבאמת מראה צבע התכלת יכולה להיות מכמה מיני חלזונות ותולעים, אלא שמצות התורה היה מטעם הכמוס וסוד בטעמי המצוה שיהיה דוקא ממין חלזון אחד שהיה ידוע אז, וכיון שפעם אחת נפסק ונתבטל מאתנו קיום מצות תכלת, ונשכח מאתנו על איזה מין ממיני החלזון הקפידה התורה, ממילא שוב אי אפשר לנו לשוב לקיים מצוה זו אם לא ע\"י נביא שינבא לנו בשם ה' שזה הוא החלזון שצותה עליו תורה, אבל בלא נביא, הגם שנמצא חלזון שנוכל לצבוע בדמו צבע התכלת, אבל איך נדע שזה הוא החלזון שצותה עליו תורה:", + "אכן גם טענה זו ביטולה מבואר, שזה היה שייך אם היה בא מפורש בתורה שהתכלת צריכה להיות מחלזון ידוע, שפיר היה אפשר לומר שמצות התורה היתה דוקא מזה החלזון שהיה ידוע אז, אפילו לא בא מפורש בתורה, אלא שמצינו לחז\"ל בשום מקום שהוציאו זאת מדרשא דקראי שהתכלת צריך להיות מחלזון, ג\"כ היה אפשר לומר שקיבלו הלכה למשה מסיני שצריך להיות דוקא ממין חלזון אחד שהיה ידוע להם אז, אכן הרי באמת לא נזכר חלזון בתורה כלל, וגם לא מצינו לחכמינו ז\"ל שהוציאו צורך החלזון מדרשא דקראי, וממילא אי אפשר לומר שהיה להם בקבלה הלכה למשה מסיני על החלזון, שהרי כל מה שהוא בקבלה מ\"מ צריך שיהיה מדוייק ומידרש מקראי מן התורה, כדאיתא בירושלמי מסכת סוטה (פ\"ה ה\"ב) שידעו שהשלישי פסול בתרומה ורביעי בקודש, אלא שיהא הכל משועבד להלכה יעו\"ש:", + "והיינו כמו שביאר הרמב\"ם ז\"ל בהקדמתו לפירוש המשנה, שאתרוג והדס היו בקבלה מסיני שהם פרי עץ הדר וענף עץ עבות הכתוב בתורה, אלא שרצו לדייק איך הוא מדוייק מן התורה, שכל ההלכות נכללו בתורה, ולכן בכל מקום שלא נמצא מפורש בתורה מוכרח הוא שיצא הדבר ע\"פ דקדוקי התורה יעו\"ש:", + "אמנם בטעם הצרכת חלזון לתכלת שהצריכו חז\"ל במס' מנחות (מ\"ב:) מייתינן דם חלזון וכו' יעו\"ש, ולמה הרי בתורה לא נאמר אלא תכלת דהיינו צבע כזהר הרקיע יהיה ממה שיהיה, ובאמת הרב בעל תפארת ישראל בפתיחתו לסדר מועד (קונטרס בגדי קודש) מצדד לומר דבקושטא אין צריך לתכלת חלזון דוקא יעו\"ש, אבל אישתמיטתיה ברייתא ערוכה בתוספתא דמנחות (פ\"ט) תכלת אין כשרה אלא מן החלזון שלא מן החלזון פסולה יעו\"ש, ומקור דבריו מהא דמנחות (מג.) אי איפרד חזותיה פסולה אי לא איפרד חזותיה כשרה יעו\"ש, וכיון דצריך שתהא עומדת ביפיה ולא תשתנה, להכי הצריכו חז\"ל דם חלזון דוקא לצבע התכלת, דקים להו לחז\"ל דצבע התכלת אי אפשר שתהא עומדת ביפיה ולא תשתנה אלא כשהיא מדם חלזון:", + "והיינו כי באמת ידוע שאין הנצבע קולט את עין הצבע שיהיה מקושר עמו להיות צבעו מתקיים בו אלא אם כן הם במעלה וכח אחד, דומם ודומם, צומח וצומח, חי וחי, שאז הם מתאחדים ומתקשרים יחד להיות נשאר מראה הצבע מתקיים בהנצבע, אבל כשהנצבע כחו גבוה במעלה מהצבע, שהנצבע מחי והצבע מצומח, או שהנצבע מצומח והצבע מדומם, אין הנצבע מתקשר עם הצבע להיות מראה הצבע מתקיים בו. כי הנצבע להיות כחו גבוה במעלה מן הצבע גובר על הצבע ומבטלו, ולזה מראיתו נכהית כל פעם יותר ומתקלקל, ולפעמים גם כשהצבע כמו גבוה במעלה מן הנצבע, אינן מתקשרים יחד ואין בכח הנצבע לקבל היטב מראית הצבע, כאשר ידוע בצבע אדום הישמעאלי (טירקיש ראט) לא ידעו לצבוע צמר גפן במראה צבע זו, לפי שהצבע דק מאד והצבע הוא מחי והנצבע הוא צומח אינם יכולים להתקשר יחד, והיה לזה תחבולה בסוד אצל הישמעאלים איך לצבוע הצמר גפן בצבע מראה זו, ומדינת בריטניא אשר להם יד ושם בחכמת מלאכת הצביעה שנים רבות הוציאה כמה הוצאות עד שנודע להם התחבולה, שצריך לשרות הצמר גפן כמה שבועות בזבל כבשים, כדי שהצמר גפן יקבל בתוכו כח חמימות מדבר שיש בו כח חמימות בעל חי עד שיהיה הנצבע והצבע בכח ומעלה אחת שיוכלו להתקשר יחד, ובלתי זאת אין הצמר גפן יכול לקבל הצבע:", + "ומה שנראה שצובעים דבר מן החי עם צבע צומח או דומם וצבעו מתקיים, כגון השחרת העורות וכדומה, אין זה צבע כלל, אלא הוא באחת משני פנים, או שהוא רק ליקוי וכמין שריפה. או שיהא צבע דבוקה, שהצבע נדבק ומונח על גבי הנצבע כמו צבע הדפוס (דרוק פארב) שיש בו הרבה ממין הדבק ועל ידי זה מתקבל ומתדבק. אבל מראה צלולה ובהירה, אי אפשר שיקבל דבר הנצבע להיות מראה הצבע מתקיים בו ולא תשתנה, אלא אם כן כשהנצבע הוא במעלה וכח אחד עם הצבע וכאמור:", + "ולזה באמת עד היום משפסקו להשתמש לצבוע מראה התכלת בדם חלזון, אין לנו צבע מראה התכלת מתקיים בצמר שלא תשתנה, לאשר אינו בנמצא צבע מראה התכלת שתהיה ממין החי, ומה שצובעין בקלא אילן הנקרא (אינדיך) אף כשהצבע עמוקה מאד ונכנס בהצבע ממינים השורפים ומכווצים, מכל מקום אינו מתקיים יפה, וכל שכן כשעושין ממנו צבע בהיר שאינו מתקיים כלל וניכר שמתחיל להשתנות ולכהות מזמן לזמן:", + "וכיון שצבע התכלת שצותה התורה צריכה להיות עומדת ביפיה ולא תשתנה, הצריכו חז\"ל שתהיה מחלזון, שאז הוא בודאי צבע העומדת ביפיה ולא תשתנה:", + "הן אמת ולא אכחד, כי גם הצבעים ממין החי כגון צבע אדום שידוע שהוא ממין החי, אי אפשר שלא ישתנה ויכהה מראיתו בזמן מן הזמנים כשיזרח עליו השמש פעמים רבות, אמנם אין כוונתנו באמרנו צבע מתקיים, שלא תשתנה גם על ידי פעולה הגורם לחסר ולהוציא הצבע מהנצבע, כי זה ודאי דבר שאי אפשר, שהרי החוש מעיד שאור השמש טבעו להוציא ולחסר חומר ויסוד כל הצבעים, וכמו שנראה בחוש שאפילו דבר המוזהב שהוא באמת מצופה זהב ורק שהציפוי דק מאד בתכלית הדקות, אם יעמוד ימים רבים נגד אור השמש ישלט בו החסרון וההפסד כטבע כל הווה נפסד ומפני זה ישתנה מראהו, וכן נראה בחוש שעשן הגפרית מוציא ומחסר כל הצבעים אפילו צבע שהוא בתולדה, כמו שנודע בנסיון אם נקח דבר הנצבע היטב במראה אדומה ומתקיימת, ונניחנה בתוך כלי סתומה מעושנת מגפרית ונוציאנה אחר כך לבנה כשלג, והכי אמרינן במס' נדה (סב.) דצפון צבע נמי מעביר יעו\"ש:", + "אכן רצוננו באמרנו צבע המתקיימת, היינו שלא תשתנה מצד עצמה מצד אריכת הזמן בלי גורם אחר, ולזה מהני בדיקת הסממנים שבמס' מנחות (מג.) דבצבע שאינה מתקיימת מצד עצמה ותכהה באריכת הזמן, תכהה נמי ותתקלקל בבדיקה הנזכרת התם, וצבע המתקיימת מצד עצמה ולא תכהה באריכת הזמן לא תתכהה נמי בבדיקה הנזכרת התם:", + "מיהו אכתי הא גופא צריך ביאור, מנא להו לחז\"ל דתכלת שצותה תורה צריך שתהא עומדת ביפיה ולא תשתנה, ואין לומר מדכתב רחמנא תכלת בעינן המובחר, שבמין תכלת, וגם זה הוא מכלל מובחר המין שתעמוד ביפיה ולא תשתנה דזה אינו, דהן אמת דודאי בעינן מובחר אכן היינו למצוה אבל לא לעכב, וכמו בכל מצות התורה קרבנות וכדומה דגם כן בעינן מובחר והיינו לכתחלה למצוה אבל לא לעכב בדיעבד, ולמה כאן שלא מן החלזון פסולה:", + "ונראה להיות שצותה התורה על התכלת במשכן ובבגדי כהונה, וקי\"ל במס' זבחים (יח:) דבעינן למצוה שיהיו חדשים ואם הם מטושטשין פסולין יעו\"ש, א\"כ פשיטא דכי הוכהה מראית צבען הוי להו כמטושטשין ופסולין, ועל כרחך דמצות התורה בתכלת דבגדי כהונה היתה שתהא עומדת ביפיה ולא תשתנה, דאין לומר דאין הכי נמי שתכלת של בגדי כהונה לא בעינן שתהא עומדת ביפיה ולא תשתנה, אלא דבקושטא כשמכהה מראית צבען נפסלו ועשאו באמת חדשים, דזה אינו שהרי התורה אמרה (שמות כ״ט:כ״ט) ובגדי הקדש אשר לאהרן יהיו לבניו אחריו, ובאמת כשהצבע היא צבע שאינה עומדת ביפיה ומשתנית מצד עצמה, מכהית ואתאי מכהית ואתאי, ומיד מתחלתה מתחילה להיות מכהית והולכת, אלא ודאי היתה צריכה צבע התכלת שבבגדי כהונה להיות צבע העומדת ביפיה ולא תשתנה. וממילא כל תכלת האמורה בתורה דכוותה צריכה שתהא עומדת ביפיה ולא תשתנה ולהכי הצריכו חז\"ל חלזון בתכלת:", + "והגם שהרב תפארת ישראל בפתיחתו לסדר מועד (קונטרס בגדי קודש) פשיטא ליה דלתכלת של משכן ובגדי כהונה לא היה להם חלזון כלל, ונסתייע לזה מירושלמי מס' שבת (פ\"ז ה\"ב) יעו\"ש, אכן אישתמיטתיה ש\"ס ערוך במס' שבת (עד:) קשירה במשכן היכא הואי וכו' שכן ציידי חלזון קושרין ומתירין יעו\"ש, הרי להדיא שהיה החלזון במשכן. ואפילו שהיה ראיה מירושלמי להיפך, אין לנו להזניח פשטות לשון הש\"ס מקמי ירושלמי. ובאמת גם מירושלמי אין ראיה כלל, דזה לשון הירושלמי (שם) הצד חלזון ופצעו אית תניי תני חייב שתים אית תניי תני אינו חייב אלא אחת, מאן דאמר שתים אחת משום צד ואחת משום נטילת נשמה, מאן דאמר אחת היידא משום נטילת נשמה ולית לה צידה. ואתיא כההוא דאמר ר\"א בי רבי יוסה רבי אבהו ורבי שמעון בן לקיש בשם רבי מאיר, מין חיה טהורה ברא הקב\"ה למשה במדבר כיון שעשה בה מלאכת המשכן נגנזה וכו'. ופי' הקרבן עדה וז\"ל ולית לה צידה, דאינו חייב משום צידה ואינה בכלל אבות מלאכות שלא היתה צידה במשכן כלל, דחלזון לתכלת ודאי לא היה במדבר שהחלזון לא נמצא אלא בא\"י ובחלקו של זבולן, ותכלת היה להן לישראל ממצרים. ובבהמות דהיינו באילים שהיו צריכין לעורות לא שייך צידה, אלא דבתחשים איכא למימר דהיתה צידה, ואתיא כהאי דאמר וכו' מין חיה טהורה ברא וכו' א\"כ בה ודאי דלא שייך צידה, כיון דלא נבראת אלא למשה לבדו ובאת אליו הילכך לית לה צידה. לישנא אחרינא ולית לה צידה משום צידה אינו חייב ואתיא כהאי דאר\"א וכו', כלומר הא דאמרת דליכא צידה בחלזון א\"כ צידה במשכן מי הוה, דבבהמה לא שייך צידה לכך קאמר דס\"ל כר\"א והיה שם חיה ובה היה צידה ע\"כ. ועי' פני משה שפיר בפירוש הראשון של הקרבן עדה בסגנון אחר קצת יעו\"ש.", + "והנה לפי' השני של הקרבן עדה אין שום משמעות כלל מהירושלמי לומר שלא השתמשו בחלזון לתכלת של מדבר, אלא שהרב תפארת ישראל תפס לעיקר כפירוש הראשון של הק\"ע, משום דבהכי מיושב קושית התוס' במס' שבת (עה. סוד\"ה הצד) שנשארו בצ\"ע על סתירת הסברות, דבש\"ס דילן מבואר דשייך צידה בחלזון, ומהא דירושלמי משמע דצד חלזון לא מיחייב משום צידה יעו\"ש, ולפירש הראשון של הק\"ע ניחא, דבאמת גם לירושלמי שייך צידה בחלזון, והאי דאינו מיחייב בצד חלזון משום צידה, היינו משום דלא מיחייב בשום צידה אפילו ציד חיה, ונדמה ליה להרב תפארת ישראל ז\"ל, דלהאי פירושא תכלת שבמשכן לא היה מן חלזון כלל מאחר שלא היה להם חלזון במדבר, אכן באמת אפילו כי יהיבנא ליה זאת שמוכרחין אנו לומר להירושלמי שלא היה להם החלזון במדבר, אבל מ\"מ התכלת שהיה להם מחלזון היה, והק\"ע לא קאמר אלא שתכלת היה להן לישראל ממצרים, וכמו עצי שטים שהיה להם ממצרים, אבל במצרים מיהת התכלת היה מצבע דם חלזון מלבד, שבאמת אין אנו מוכרחין לומר שבנס עלה להם החלזון במדבר, דכי כעורה הוא לומר שבנס עלה להם החלזון במדבר כמו שנעשה להם נס בתחש, דאר\"א וכו' מין חיה טהורה ברא הקב\"ה למשה וכו'. ואתי ג\"כ שפיר פירושו דלית לה צידה, כיון דבנס היה מעצמו בא להם, ולא היו צריכין לצודו כמו שפי' הק\"ע גופיה בהאי דתחש. אי נמי כפי' הפני משה דכיון דהיה לשעה לא ילפינן מיניה יעו\"ש, דבאמת דבר תימה הוא לומר שלא היה להם חלזון במדבר אלא שהביאו עמם תכלת ממצרים, דא\"כ לא נעשית צבע התכלת ולא נצבע הצמר לשמה ואנן צביעה לשמה בעינן, ומכליל תכלת דכתיב גבי בגדי כהונה ילפינן לה כמו שיתבאר בעזהי\"ת (במאמר שני בדיני הצביעה). ולומר דלהירושלמי כמו דמצינו בעצי שטים, שצפה יעקב אבינו ע\"ה ברוח הקודש שעתידין בניו לעשות משכן במדבר נטע ארזים במצרים, כמו כן הכין להם תכלת ועשה הצבע מדם החלזון והצביעה לשמה, אבל אם כן אזדא ליה עיקר פירושו דא\"כ שפיר היתה צידה במלאכת המשכן, דמה לי שהיתה המלאכה עוד במצרים ומה לי שהיתה במדבר, אטו מלאכה שהיתה במדבר בעינן, אנן מלאכה לצורך המשכן בעינן, והרי היתה צידה במלאכת המשכן.", + "וראיתי שעיקר ההכרח שהיה להק\"ע ז\"ל לומר דלהירושלמי לא היה להם חלזון במדבר הוא מירושלמי (שם), דקאמר עלה דמתני' דקתני הצובעו מה צביעה היתה במשכן, שהיו משרבטין בבהמה בעורות אילים מאדמים, א\"ר יוסה הדא אמרה העושה חבורה ונצרר בה דם חייב יעו\"ש, ולא קאמר בפשיטות טפי מצביעת התכלת, אלא ודאי משום דקסבר שלא היה להם חלזון ותכלת היה להם ממצרים, וכן כתב להדיא הקרבן עדה (שם ד\"ה מה צביעה) יעו\"ש. אכן לע\"ד אין זה מספיק כנ\"ל, דהגם שהיה להם תכלת ממצרים מה בכך, הרי על כרחך צבעו שם, וא\"כ היתה צביעה בצורך מלאכת המשכן. אמנם הדבר פשוט לע\"ד דלאו בדרך קושיא קאמר לה הירושלמי מה צביעה היתה במשכן, דמי לא ידע שהיתה שם צביעה בתכלת וארגמן ותולעת שני, אלא בניחותא ובדרך רבותא קאמר לה הירושלמי, שתדע מה צביעה היתה במשכן אפילו מין צביעה כזו, שרק הצביעה מצרירת הדם על ידי חבורת השרביט ג\"כ היתה במשכן, וגם צביעה זו בכלל מלאכת הצובע הוא, וכדמסיים הדא אמרה העושה חבורה ונצרר בה דם חייב, והרי באמת יש בזה פלוגתא בין רש\"י והתוס' ז\"ל יעו\"ש. ובהא נחתינן ובהא סלקינן, שאין הכרח כלל לומר שלא היה להם חלזון במדבר, וממילא מסתבר טפי דבקושטא היה להם, ומ\"מ מתפרש לן הירושלמי שפיר כפי' הקרבן עדה והפני משה ז\"ל כנ\"ל:", + "מיהו באמת אנן בעניותין גם בעיקר פירושם ז\"ל לא זכינו לעמוד, דפירוש השני שבקרבן עדה ודאי תמוה כמו שתמהו התוס' ז\"ל, דאיך יהיה פלוגתא במציאות אי שייך צידה בחלזון או לא. ופירוש ראשון של הק\"ע ופי' פני משה ז\"ל ג\"כ דחוק לע\"ד, דהך מ\"ד בירושלמי לית ליה חיוב בצידה כלל, והרי להדיא קתני הצד מכלל ל\"ט מלאכות, ועכ\"פ איך הוי משתמיט הך מ\"ד לומר עלה דמתני' לית כאן צידה. ועל כן נראה לע\"ד עיקר הגירסא לית לה צידה ופירושה הוא, לפי מה שנתבאר דהחלזון גידולו הוא בים ועולה ג\"כ להרים שבים, ונראה שבים הוא דשייך ביה צידה אבל כשעולה להרים ניצוד ועומד הוא. והגם שנתבאר מספר הקנה שקשה לקחת אותו, משום שדרכו כשעולה בהרים לתקוע עצמו בארץ בחידודי פתיליו, מיהו צידה לא שייך בו, דניצוד ועומד הוא. וקסבר מאן דאמר בירושלמי הצד חלזון ופצעו אינו חייב אלא אחת משום נטילת נשמה לית לה צידה, כלומר אין לה לחלזון חיוב צידה אפילו היכא ששייך בו צידה, כדמפרש טעמא ואזיל כדאר\"א וכו' מין חיה וכו' הכי נמי החלזון בנס היה עולה להם במדבר ובארץ ניצוד ועומד הוא, וכיון שבמשכן לא היה בו צידה אינו חייב בצידתו גם במקום ששייך בו צידה, דדוקא שאר בריות שלא היו כלל במשכן אית בהו חיוב צידה משום צידת תחש שהיה במשכן, שהגם שבנס בראו להם הקב\"ה, אבל היו צריכין לצודו, שהנס לא היה אלא בבריאתו. אבל חלזון כיון שהיה במשכן בלא צידה, הוי כמו אין במינו ניצוד, ולא ילפינן ביה חיוב צידה ממה שהיה צידה במשכן גבי תחש. ואידך מ\"ד בירושלמי וש\"ס דילן קסברי כיון דילפינן מלאכת צידה דליחייב עלה משום דהוי במשכן גבי תחש, ממילא מיחייב נמי אצידת חלזון היכא דשייך בו צידה, דהגם דחלזון שהיה במשכן לא היה בו צידה שניצוד ועומד היה, מ\"מ היכא דשייך ביה צידה לא גרע צידתו מצידת שאר הבריות. והשתא פלוגתייהו הוי בסברא ולא במציאות, ועיין בתשובות רדב\"ז סי' תרפ\"ה יובא בדברינו לקמן בביטול טענה הרביעית:", + "ועוד יש לומר דנפקא להו לחז\"ל דתכלת שצותה תורה צריכה שתהיה עומדת ביפיה ולא תשתנה, מהא דכתיב (שמות כ״ח:ל״א) כליל תכלת וכשנכהה מראיתו לא הוי כליל תכלת, וכדדריש רבי חנינא בן גמליאל לענין טעימה פסולה במס' מנחות (מב:) יעו\"ש. ואפילו רבי יוחנן בן דהבאי דפליג התם וקאמר אפילו מראה שני שבה כשר, היינו מראה שני שבה כשר, היינו מראה שני שבה בתחלת הצביעה, אבל משנצבע למצותו ואחר כך מכהה והולך בכל פעם ודאי לא הוי כליל תכלת, ולהכי ודאי צריכה שתהא עומדת ביפיה ולא תשתנה, דאם תהיה צבע שאינה עומדת ביפיה ומשתנה, הרי ודאי תפסל משתתחיל לכהות מראיתה ולהשתנות, ואם כן שמא תפסל ולאו אדעתיה. אלא ודאי מדאמרה תורה כליל תכלת, ודאי צריכה שתהא עומדת ביפיה ולא תשתנה, על דרך לא אמרה תורה שלח לתקלה, וילפינן תכלת דציצית מתכלת דבגדי כהונה, דכל תכלת האמור בתורה צריכה שתהא עומד ביפיה ולא תשתנה, ולהכי הצריכו חז\"ל חלזון דקים להו לחז\"ל דצבע התכלת שממין אחר אינה עומדת ביפיה ומשתנה:", + "ובהיות כן שאין הצרכת החלזון בתכלת מהילכתא בלא טעמא מגזה\"כ או מהלכה, אלא שהוא מטעם וסברא כדי שתהא הצבע עומדת ביפיה ולא תשתנה, א\"כ אם אחר החיפוש תשיג ידנו למצוא דם איזה מין חלזון שיהיה שנוכל לצבוע בו צבע התכלת צבע עומדת ביפיה ולא תשתנה, ודאי נוכל לקיים מצות תכלת בלא שום ספק, דממה נפשך אי הקפידו חז\"ל על מין חלזון אחד ידוע דוקא, והיינו על כרחך משום דקים להו לחז\"ל דליכא בעולם מין חלזון אחר או בריה אחרת שנוכל לצבוע בדמו צבע תכלת שתהא עומדת ביפיה ולא תשתנה, א\"כ על כרחך זה החלזון שהשגנו הוא אותו חלזון שכוונו עליו חז\"ל, שהרי אנו רואים שנוכל לצבוע בדמו צבע התכלת צבע שתהא עומדת ביפיה ולא תשתנה. ואם מין חלזון ובריה אחת היא ואינו אותו חלזון שדברו עליו חז\"ל, א\"כ על כרחך שלא הקפידו חז\"ל על מין חלזון אחד ידוע דוקא, אלא הוא הדין כל מיני חלזונות ותולעים שנוכל לצבוע בדמן צבע תכלת שתהא עומדת ביפיה ולא תשתנה שפיר דמי, ושלא מן החלזון פסולה דקתני היינו מצבע צומח או דומם, דהא כל עיקר הצרכת חלזון בתכלת לאו מהילכתא בלא טעמא הוא, אלא מהאי טעמא גופיה הוא שתהא הצבע עומדת ביפיה ולא תשתנה:", + "וראיה לכל זה מסוגיא דמנחות (מב:) רב יצחק בר רב יהודה בדיק ליה כו' איפרד חזותיה פסולה לא איפרד חזותיה כשרה וכו' יעו\"ש. ואי הצרכת החלזון בתכלת מגזה\"כ או מהלכה דוקא על מין חלזון אחד ידוע אם כן איך מועלת הבדיקה, הרי הגם כי לא איפרד חזותיה ונדע שאינו צבע קלא אילן, אכתי דלמא הצבע הוא מדם חלזון אחר ולא מאותו חלזון שהקפידה עליו תורה, אלא ודאי דטעם הצרכת חלזון בתכלת הוא מטעם וסברא כנ\"ל שתהא הצבע עומדת ביפיה ולא תשתנה, ושפיר מועלת הבדיקה ממה נפשך, אי הקפידו חז\"ל על מין חלזוןן אחד ידוע, ועל כרחך משום דקים להו דבמין חלזון אחר אין הצבע עומדת ומשתנה, א\"כ הבדיקה מוכחת לן שהצבע היתה מזה החלזון שהקפידו עליו חז\"ל, ואי זו הצבע הוא מחלזון אחר לא מאותו חלזון שדברו עליו חז\"ל, א\"כ על כרחך שלא הקפידו חז\"ל על מין חלזון אחד ידוע דוקא כנ\"ל. הנה נתבאר ביטול טענה השניה, ועוד יתבאר אי\"ה ביטולה עם ביטול טענה השלישית: \n" + ], + [ + "הטענה השלישית: כי אף שנשיג למצוא איזה חלזון שנוכל לצבוע בדמו צבע התכלת, וכמו שנתבאר, דכיון שנוכל לצבוע בו צבע התכלת העומדת ביפיה ולא תשתנה ודאי הוא כשר לתכלת כנ\"ל, אבל היאך אפשר לן לדעת זאת שצביעתה היא צביעה העומדת ביפיה ולא תשתנה. ודאי אי הוי פשיטא לן כי קרינן בזה החלזון שנשיג לחלזון שכוונו עליו חז\"ל, שפיר אנו סומכים על חז\"ל דקים להו שצביעת דם החלזון היא צביעה העומדת ביפיה ולא תשתנה, אכן הרי בגוף החלזון שנשיג יש לנו ספק אם קרינו לחלזון שכוונו עליו חז\"ל. ורק מכח הוכחה זו אנו באים להכשירו מחמת שצביעתו היא צביעה העומדת ביפיה ולא תשתנה כנ\"ל, א\"כ צריכים אנו לדעת זאת בבירור, ואיך אפשר לדעת זאת שמא באמת אין צביעתה צביעה העומדת ביפיה ולא תשתנה, ובאמת לא קרינו לזה החלזון שדברו עליו חז\"ל ובאמת לא לזה החלזון כוונו חז\"ל:", + "אכן גם טענה זו בטולה מבואר משני פנים: ", + "אחת
שהרי אפשר לידע זאת ע\"י הבדיקה המבוארת בש\"ס מנחות (מב: ושם) רב יצחק בריה דרב יהודה בדיק ליה מייתי מגביא גילא ומיא דשבלילתא ומימי רגלים בן ארבעים יום ותרי לה בגווייהו מאורתא ועד לצפרא איפרד חזותיה פסולה לא איפרד חזותיה כשרה, ורב אדא קמיה דרבא משמיה דרב עוירא אמר מייתי חמירא ארכסא דשערי ואפיה לה בגוויה אישתנאי למעליותא כשרה לגריעותא פסולה כו' ומסקינן שמועתא אהדדי אתמר ואם כהתה בבדיקה דרב יצחק בדקין לה תו להכשירה בבדיקה דרב אדא יעו\"ש. ופסקה להלכה הרמב\"ם ז\"ל בהלכות ציצית (פ\"ב הלכה ה') יעו\"ש:", + "אמת שהרב בעל תפארת ישראל (שם) שדי בה נרגא בבדיקה זו, וכתב דאין אנו בקיאין באותן סממנין שהזכיר הש\"ס שיבדקו בהן אם אינו משתנה כשיבדקוהו בהן, דהרי מגביא גילא ומיא דשבלילתא שהזכיר הש\"ס מחולקין רש\"י ורמב\"ם בפירושן ע\"כ, אכן בעניותין במחילת כבוד תורתו הרמה פטומי מילי בעלמא נינהו, דמה שכתב דאין אנו בקיאין באותן סממנים שהזכיר הש\"ס הוא דבר מתמיה, כיון שלא נמצא בשום אחד מהראשונים ז\"ל לומר שאין אנו בקיאים אותן סממנין, ואם הוא ז\"ל לא היה בקי בהן יגזר אמר שלא ימצא בעולם מי שבקי בהן, בעניי זכיתי ת\"ל להיות בקי בהן ובשמותיהן, הן לפי פירש\"י ז\"ל הן לפי פי' הרמב\"ם ז\"ל, ומה שכתב דהרי מגביא גילא ומיא דשבלילתא שהזכיר הש\"ס מחולקין רש\"י ורמב\"ם בפירושן, שכח שגם בחמירא דארכסא מחולקין רש\"י ורמב\"ם, דרש\"י פי' שאור קשה ורמב\"ם העתיק בצק, ואולי היתה גירסתו כך עי' כסף משנה (שם) אכן מה בכך הרי אנו יכולין לבדוק שתי הבדיקות הן לפי' רש\"י ז\"ל והן לפי' הרמב\"ם ז\"ל, ות\"ל אותן הסממנין הנודעים לי שהן הן אותן הסממנין שהזכיר הש\"ס בבדיקה זו, יכולנו לברר זאת מדברי חז\"ל עצמן העשירים במקום אחר, וא\"כ שפיר אנו יכולין לדעת באותו חלזון שנשיג לצבוע בדמו צבע התכלת, אם צביעתה צביעה העומדת ביפיה ולא תשתנה ע\"י שנבדוק אותה בבדיקה הנזכרת בש\"ס. וזה ג\"כ ביטול לטענה השניה, שהרי אפילו היה מפורש הצרכת החלזון בתכלת בתורה ושהיתה הקפידא על מין חלזון אחד ידוע דוקא, הרי ג\"כ על ידי בדיקה זו כשתהא עולה יפה בדם חלזון זה שנשיג, אנו יודעין בבירור שזה הוא אותו החלזון שצותה עליו תורה, שאם לא היה זה לא היתה הבדיקה עולה בו יפה, שהרי הבדיקה בש\"ס לכך נזכרה לברר אם התכלת הוא מדם החלזון וכשרה או שהיא ממין אחר ופסולה וזה ברור, הא חדא. ", + "שנית
גם בלא בדיקה כלל, נראה לע\"ד ברור, שאם נשיג חלזון לצבוע בדמו צבע התכלת, ויהיה נמצא בזה החלזון כל הסימנים והסגולות שנתנו חז\"ל בזה החלזון שדברו בו, שוב אין לנו לספק כלל שודאי הוא אותו חלזון עצמו שכוונו עליו חז\"ל, והרי חז\"ל סמנו לנו את החלזון במס' מנחות (מד.) תנו רבנן חלזון זה גופו דומה לים וברייתו דומה לדג וכו' יעו\"ש, ונראה ברור, שמשום הכי גופיה סמנו אותו, לאשר חז\"ל שערו בחכמתם אשר לסיבת גליותינו וליקרת מציאותו קרוב הדבר שישכח מאתנו איזה הוא זה החלזון, לזאת ציירו וסמנו לנו סימני החלזון לידע לחפש אחריו כשיהיה לאל ידנו. תדע שהרי הרמב\"ם ז\"ל בחיבורו (שם) העתיק ברייתא זו, ודבר ידוע הוא שהרמב\"ם בחיבורו אינו מביא דברי אגדה רק מה שיש נפקא מינה לדינא, אלא ודאי מייתי לה לדינא שנוכל לסמוך על סימנים הללו שזה הוא החלזון להכשיר דמו לתכלת. ובעניותין מצאנו עוד הרבה סימנים וסגולות בהחלזון מפוזרים בדברי חז\"ל, והרמב\"ם ז\"ל הוסיף לתת בו סימנים מה שלא נזכרו בש\"ס, אשר מזה אשפוט שהכיר את החלזון וראה אותו כנ\"ל. אשר לזה נראה ברור, לכשנשיג מין חלזון שיהיו נמצאים בו כל הסימנים שיתבארו בעזה\"י, אין לפקפק כלל לסמוך עליהם להכשירו לתכלת בלי בדיקה. דצורך הבדיקה הוא רק כשיש לנו ספק אם הוא דם חלזון, אבל כשברור לנו שהוא דם חלזון אין צורך בהבדיקה כלל. וזה ג\"כ ביטול לטענה השניה, שהרי אפילו היה מפורש בתורה הצרכת החלזון בתכלת, ושהיתה הקפידא על מין חלזון אחד ידוע דוקא, הרי ג\"כ ע\"י הסימנים שימצאו בו בזה החלזון שנשיג נוכל לידע שבאמת זה הוא החלזון שצותה עליו תורה, שאם ימצאו בו אלו הסימנים שנתנו בו חז\"ל ודאי זה הוא אותו החלזון עצמו, ובאמת שמזו הברייתא המסמנת את החלזון נראה דבקושטא חלזון אחר שאין לו אלו הסימנים, הגם שאפשר לצבוע בדמו צבע התכלת, אינו כשר לתכלת. וצריך לומר דקים להו דחלזון שאינו בא בסימנים הללו, אין צביעת דמו צביעה העומדת ביפיה ולא תשתנה: \n" + ], + [ + "הטענה הרביעית: למה ניגע לריק לחפש אחר החלזון ללא הועיל, כי אף אם נשיג אותו החלזון שכוונו עליו חז\"ל ונכיר אותו בסימניו כי הוא זה ודאי לא נוכל לצבוע בדמו צבע התכלת, שהרי כבר אמרו חז\"ל במס' מגילה (ו.) זבלון עם חרף נפשו למות (שופטים ה׳:י״ח) מה טעם משום דנפתלי על מרומי שדה. אמר זבולן לפני הקב\"ה רבש\"ע לאחי נתת להם שדות וכרמים ולי נתת הרים וגבעות, לאחי נתת ארצות ולי נתת ימים ונהרות, אמר לו כולן צריכין לך ע\"י חלזון שנאמר (דברים ל״ג:י״ט) עמים הר יקראו ושפוני טמוני חול, תני רב יוסף שפוני זה חלזון טמוני זו טרית חול זו זכוכית לבנה, אמר לפניו רבש\"ע מי מודיעני אמר לו שם יזבחו זבחי צדק (שם) סימן זה יהא לך כל הנוטל ממך בלא דמים אינו מועיל בפרקמטיא שלו. ופירש\"י ז\"ל שאם יטול שוה פרוטה בלא דמים תתקלקל הצביעה ולא יועיל כלום יעו\"ש. וא\"כ עכשיו אף אם נשיג החלזון, הרי אנו נוטלים אותו בלא דמים משבט זבולן, שהרי גלינו מארצנו ואין זבולן במקומם ליתן להם דמיו, וא\"כ ודאי לא תועיל הצביעה ולמה ניגע לריק. הרי אף שיהיה נראה לנו לעין שיוכל לצבוע בדמו צבע התכלת, על כרחנו לומר שאנו טועין כי ודאי דברי חז\"ל חיים וקיימים:", + "אמנם טענה זו ביטולה מבואר מאד ממה שקדם, שגם אחר החורבן בימי התנאים והאמוראים והגאונים היה מצוי להם התכלת, והרי אז כבר גלינו מארצנו ואי אפשר היה ליקח החלזון בדמים משבט זבולן. וע\"כ דדוקא כשהיו ישראל שרוין על אדמתם והיה ישראל שוכן לשבטיו איש בחלקו, והחלזון היה בחלקו של זבולן, והנוטלו שלא בידיעה בלא דמים היה כגוזל ממנו, על אז היתה אותה ההבטחה, וכדמייתי לה מקרא שם יזבחו זבחי צדק, דהיינו משום גזל יעו\"ש. אבל בעונותינו משגלינו מארצנו, והעמים החזיקו בכל ארץ ישראל עד עת קץ כי ישוב ירחמנו ויחזיר אותנו לציון ברנה בבי\"א, לא שייך אותה ההבטחה, שהרי אין שבט זבולן שרוי שם שיהיה שייך בזה גזל. ולא עוד אלא אף בזמן שהיו ישראל שרוין על אדמם ג\"כ רק הנוטל חלזון שעלה להרים בחלקו של זבולן בלא דמים הוא דמתקלקל הצביעה ואינו מועיל כלום, משום דהוי כגזל. אכן באמת החלזון מצוי בכל ים המערבי והתיכון אלא שצידתו בים קשה, ובחלקו של זבולן היה החלזון עולה מן הים לההרים שלו הנכנסין לתוך הים ומתרבה והיה ניצוד בנקל, כמו שיתבאר בעזהש\"י, נראה ודאי שהצודו אז בים אפילו בחלקו של זבולן בלא דמים לא היה הצביעה מתקלקל. וזה שדקדק רש\"י ז\"ל (שם) לפרש כולן צריכין לך כל אחיך יהיו צריכין לך ע\"י חלזון שעולה מן הים להרים וכו', עמים הר יקראו מכל השבטים יתקבצו להריך לקנות שפוני וכו' יעו\"ש, והיינו דרק כלפי כל השבטים היה החלזון מצוי לשבט זבולן ע\"י שהיה עולה להרים שלו כנ\"ל, והיו כל השבטים צריכים לו לקנות ממנו התכלת, אבל ודאי היה החלזון מצוי גם בכל ים המערבי והתיכון, וכל העמים החונים על הים היה להם החלזון, וכדאשכחן בקרא במפלת צור (יחזקאל כ״ז:ז׳) תכלת וארגמן מאיי אלישה היה מכסך וגו' יהודה וארץ ישראל המה רוכליך בחטי מנית ופנג ודבש ושמן וגו', רוכלי שבא אשור כלמד רוכלתך המה רוכליך במכללים בגלומי תכלת וגו'. הרי דמרבית התכלת היה מאיי אלישה ומרוכלי שבא אשור וכלמד ולא חשיב כלל מארץ ישראל תכלת, כי באמת לא היה להם אלא להספיק לצורך עצמו ללבושי המלך והשרים והכהנים ולתכלת מצוה, אבל לא היה להם כל כך תכלת למכור לחוץ. וא\"כ לכל הני היאך לא נתקלקל הצביעה, כיון שלא לקחו בדמים משבט זבולן. אלא ודאי כנ\"ל דמה שניצוד שלא בחלקו של זבולן לא היה מתקלקל כלל, וכן נראה ממה דאשכחן במס' סוטה (מו:) על פסוק וילך האיש ארץ החתים ויבן עיר ויקרא שמה לוז הוא שמה עד היום הזה (שופטים א׳:כ״ו) הוא לוז שצובעין בה תכלת כו' יעו\"ש, ובמדרש בראשית רבה (פ' סט), והרי זו העיר בארץ החתים נראה שלא דרו בה ישראל שאינה ארץ ישראל, ורק שהיה מצוי לה תכלת, והיה הצביעה עולה יפה אף שלא קנו בדמים משבט זבולן, והיינו כנ\"ל משום שלא מחלקו נטלו וכל זה ברור ונכון:", + "ומצאתי סעד לכל דברינו ממרן הרדב\"ז ז\"ל בתשובתו סי' תרפ\"ה, וזה לשונו הקדוש:", + "שאלת עלה דגרסינן בשבת שכן צדי חלזון היו קושרים ומתירין הרשתות לצוד אותו, ושאלת מהיכן היה להם חלזון שיוכלו לצודו, והלא לא היה נמצא אלא בחלקו של זבולן, וכי אפשר היה לבא לארץ ישראל לצודו:", + "תשובה אין זו צריכה לפנים, שהרי החלזון מצוי הוא בים ובחלקו של זבולן היה עולה מאליו מן הים אל היבשה והיו מלקטין אותו, ואחר שגלו ישראל לא היה עולה, והשאיר נבוזראדן בארץ מדלת העם לכורמים וליוגבים, ואמרו רז\"ל אלו צדי חלזון, משמע שהיו צריכין לצודו. וכן במעשה המשכן היו סמוכים לים הקדמוני ים סוף, שהרי אין בין ים סוף להר סיני אלא דבר מועט, והיו הולכים לים סוף וצדין אותו שהיה נמצא שם. והיינו שלא הוצרכו לומר בחלזון כאשר אמרו בתחש לפי שהיה מצוי, ואפשר שעד היום הוא מצוי אלא שאין מכירים אותו או שאין יודעים לצודו, גם כי אינם צריכים לו שצבע הדומה לתכלת מצוי הרבה, דהיינו איסטיס הנקרא בערבי ניל, וצובעין אותו באופן אומנות שאינו עובר אפילו על ידי גיהוץ, עד כאן לשונו הקדוש:", + "אמנם מה שלא התעוררו לזה רבותינו בדורות שלפנינו אשר קטנם עבה ממתנינו אין לתמוה כלל, וכדמצינו (מלכים ב י״ח:ד׳) וכתת נחש הנחשת אשר עשה משה, כי עד הימים ההמה היו בני ישראל מקטרים לו ויקרא לו נחשתן. ואמרינן עלה במס' חולין (ו.) אפשר בא אסא ולא ביערו בא יהושפט ולא ביערו והלא כל עכו\"ם שבעולם אסא ויהושפט ביערום, אלא מקום הניחו לו אבותיו להתגדר בו וכו' יעו\"ש. והרי הדברים קל וחומר השתא, התם שהיה מכשול ע\"י הנחש שהיו ישראל נכשלין בו לא העיר השי\"ת לבן של צדיקים הללו אסא ויהושפט לבערו, כדי להניח מקום לחזקיה להתגדר בו, והעלים מהם ההיתר לבער נחש הנחשת, כמו שכתבו התוס' (שם ז ד\"ה אלא), כ\"ש וקל וחומר כאן שהוא רק מניעת מצות עשה, שיש לומר שמאת ה' היתה זאת להעלים מגדולי הדורות שלפנינו אפשרות מציאות החלזון בזמן הזה, להניח מקום למי שמוכן לזה להוציא הדבר מכח אל הפועל להתגדר בו:", + "ואלו הם דברי אליהוא בן ברכאל הבוזי ממשפחת רם באמרו (איוב ל״ב:ו׳-ז׳) צעיר אני לימים ואתם ישישים על כן זחלתי ואירא מחות דעי אתכם אמרתי ימים ידברו ורב שנים יודיעו חכמה אכן רוח היא באנוש ונשמת שדי תבינם. שבאמת היאך יאמר, אמרתי ימים ידברו, ולא כתיב (שם יב) בישישים חכמה וארך ימים תבונה, וכן אמרו אכן רוח היא באנוש, הלא כתיב (משלי י״ג:כ׳) הולך את חכמים יחכם:", + "אכן אמור אמרתי ימים ידברו הוא, שהן אמת שבישישים חכמה וארך ימים תבונה, כי כן יסד ה' וכדאיתא במס' קידושין (לג.) כמה הרפתקאי דעדו עלייהו, אכן להוציא דבר לאור אל הפועל זה הוא רק מה שהכין ה' לאנוש. וזה רמז במלת ידברו שהדבור הוא הגמר מכל דבר כדאיתא במס' שבת (לג:) פה גומר, וכן להודיע חכמה שיתגלה לאורה זה הוא לה' לבדו אשר חלק לאדם דעת וחכמה, וזה אמרו אכן רוח היא באנוש כדכתיב (איוב כ״ח:כ״ה) לעשות לרוח משקל ומים תכן במדה, ונדרש במדרש ויקרא רבה (פרשה טו) לעשות לרוח משקל אמר רבי אחא אפילו רוח הקודש ששורה על הנביאים אינו שורה אלא במשקל יש שמתנבא ספר אחד ויש שנים וכו'. ומים תכן במדה אמר רבי יודן ברבי שמואל אפילו דברי תורה שנתנו מלמעלה לא נתנו אלא במדה ואלו הן מקרא ומשנה הלכה ואגדה יש זוכה למקרא ויש למשנה ויש לתלמוד ויש לאגדה יעו\"ש. אכן לזה נזכר בנבואה לשון משקל ובתורה לשון מדה, שהמשקל הוא בצמצום ודקדוק עצום ובמדה יש מדה גדושה ומדה מחוקה, וכדאיתא במסכת תרומות (פ\"ד מ\"ו) המודד משובח ממנו והשוקל משובח משלשתן יעו\"ש, שבנבואה אינו יכול לזכות אלא כפי כחו וכדאיתא בתיקוני הזוהר (תיקון יט דף מ:) וביד הנביאים אדמה (הושע י״ב:י״א) לכל אחד נדמה כפי כחו שהוא נשמתו, ובתורה יוכל לזכות בה במדה גדושה ביותר מכפי כח כלי קיבולו:", + "וזה ג\"כ אמרו ונשמת שדי תבינם, שזכר שם הזה, כדאיתא בחגיגה (יב.) שזה השם נותן גבולים, שהיה העולם מרחיב והולך כשתי פקעיות של שתי עד שגער בהם הקב\"ה ואמר די:", + "וזה רומז שלכל נתן השי\"ת גבול לאמר עד פה תבא, וה' ברוב רחמיו הניח אף לקטנים שבקטנים מקום להתגדר בו, וכמו שאמר רבינו הקדוש במס' מגילה (דף כח) הבאים אחריך בהמה ירעו, שאם היה נתגלה ע\"י חכמים הראשונים כל התורה לא היה לדורות השפלים חלק לחדש בתורת ה':", + "ולהיות שראיתי שנתגלגל לידי בהיסח הדעת ע\"י כמה סיבות שונות להתעורר בזה הענין, כמשפט מציאה שבאה בהיסח הדעת כבמס' סנהדרין (צז.), וראיתי כי מן השמים הוא שיתגלה לנו, כי יש תקוה לשוב לקיים מצות תכלת כבראשונה. אמרתי אולי הניח הקב\"ה אף לקטן שבקטנים כמוני לזכות בדבר מצוה שיגלגל זכות הרבים על ידי ואהיה ממזכי הרבים:", + "לזאת שנסתי מתני לחפש שפוני טמוני חול, ואמרתי בטרם כל אחפש ואבקש לדרוש ולהבין בתורתנו הקדושה, אשר כל השפונים הטמונים, כולם בתורה גנוזים. וכמו שמצינו שגם קץ הגאולה מגלות בבל היה טמון בתורה, וכדאמרינן במס' מגילה (יב.) מדאמר בינותי מכלל דטעה וכו' ורק לעת אשר פקד השי\"ת אז נתגלה. וכן מקום המקדש היה טמון בתורה בספר יהושע עד שבא דוד ונתגלה לו כדאיתא בזבחים (נד:), וכן בבנין בית שני אמרינן (שם סב.) לענין המזבח דאנשי כנסת הגדולה קרא אשכח ודרש ושלמה לא הבין לדרשו יעו\"ש. וגם אור ששת ימי בראשית שנגנז, בתורה נגנז, כדאיתא בזוהר הקדוש (בראשית ובספר הבהיר מו:), וגלל כן שמתי אל לבי בטרם כל להוציא כל הסימנים הנמצאים בחלזון בדברי רז\"ל, ועל פיהם יהיה מקום לפני מך ערכי, או לכל מי שהמלך מלכו של עולם יתברך שמו חפץ ביקרו, שיהיה ממזכי הרבים לחפשו, ולכשימצא בריה שימצאו בה כל הסימנים יהיה ידוע ברור שזו הבריה היא החלזון בבירור וזה החלי, יהי רצון שלא אכשל בדבר הלכה: \n" + ] + ], + "The signs according to Chazal": { + "Where the Hillazon can be found": [ + "לבאר מקום מציאות החלזון", + "אם כי כפי הנראה בהשקפה ראשונה מקום מציאותו של החלזון הוא בהרים, כדאמרינן במסכת סנהדרין (צא.), עלה להר וראה שהיום אין בו אלאל חלזון אחד למחר ירדו גשמים ונתמלא כולו חלזונות יעו\"ש. ובאמת במנחות (מד.) דאמרינן ועולה אחד לשבעים שנה פירש\"י ז\"ל ועולה מן הארץ יעו\"ש. ורק בהרים שבחלקו של זבולן דאמרינן במגילה (ו.) כולן צריכין לך על ידי חלזון שנאמר עמים הר יקראו יעו\"ש. וכן משמע בספרי ברכה (פסקא שנד) מקום בים שמוטל בהרים וכו' יעו\"ש. משמע שמקומו הוא בהרים ובחלקו של זבולן הוי דבזבולן וירכתו על צידן כתיב (בראשית מ״ט:י״ג) וצור וצידון סמוכים הם, כדאמרינן במס' שבת (יט.) אין מפליגין בספינה וכו', מצור לצידון אפילו בערב שבת מותר יעו\"ש. והיינו נמי דאמרינן (שבת כו.) ומדלת עם הארץ השאיר נבוזראדן לכורמים וליוגבים וכו' ליוגבים אלו ציידי חלזון מסולמות של צור ועד חיפה, דהנך דוכתי מצור ועד חיפה בחלקו או סמוך לחלקו של זבולן הם:", + "אכן רש\"י ז\"ל גופיה במסכת מגילה (ו.) פירש חלזון עולה מן הים להרים וכו' וכן פירש במקומו במסכת סנהדרין (צא.) וכן פירש במסכת חולין (פט.) אהא דאמרינן שהתכלת דומה לים ופירש\"י ז\"ל וז\"ל, שהחלזון מן הים הוא עולה וכו' יעו\"ש. וכן מפורש ברמב\"ם ז\"ל (ה' ציצית פ\"ב ה\"ב) וזה לשונו ובים המלח הוא מצוי יעו\"ש, ונראה שלמדו לומר כן מלשון הספרי גופיה מקום בים שמוטל בהרים וכו' משמע שעיקר גידולו בים רק שעולה מן הים להרים שבים, והיינו כמו שנתבאר בדברינו לעיל (בביטול טענה הד'), שמקומו בכל ים מערבי וים התיכון, אלא שבחלקו של זבולן היה עולה מן הים להרים שלו הנכנסין תוך הים ומתרבה שם, ומה שפירש\"י במנחות ועולה מן הארץ היינו שם כשעולה מן הים להרים מתרבה:", + "ותורת אמת היתה בפיהם, שכן הוא מבואר להדיא בזוה\"ק (בשלח מח:) זבולן לחוף ימים ישכון והא ימא חד כו' וים כנרת הוה בעדביה ומהכא אשתכח חלזון לתכלתא ועיין עוד בזוה\"ק (בהעלותך קנ.) בחלקיה דזבולן ימא וכנסת ישראל אקרי ים כנרת והכי אתחזי בגין דהא תכלת נפיק מתמן ואוקמוה יעו\"ש, הרי מבואר להדיא שמוצא החלזון הוא בים:", + "אלא שבדברי הזוה\"ק שהחלזון נפיק מים כנרת יש לעיין, הרי ים כנרת לא היה כלל בחלקו של זבולן, שהרי זבולן ירכתו על צידון ושם ים המערבי. אכן נראה כמו דאיתא בירושלמי מגילה (פ\"א ה\"א) וערי מבצר הצדים צר וחמת רקת וכנרת (יהושע י״ט:ל״ה) הצדים כפר חיטייא צר דסמיכא לה חמת חמתה רקת טבריא כנרת גינוסר, התיב רבי לוי והכתיב והערבה עד ים כנרת מעתה שני גינוסריות היו או לא היו אלא שני אבטוניות כגון בית ירח וצינבריי שהן מגדלות כינרים ע\"כ. וביארנו שם דהך וערי מבצר וגו' וכנרת אמור בגבול בני פתלי ולזה הקשה לו לרבי לוי מקרא והערבה עד ים כנרת האמור בחלקו של הראובני והגדי, ומסיק דבקושטא תרי מקומות נינהו, ותרווייהו נקראו כנרת על שם שהן מגדלות כינרים, והוא מין אילנות טובים וחשובים כהאי דמסכת בבא בתרא (מח:) טאבא תלא לפאפי אכינרא, וכן בפסחים (קיא:) טולא דכנדא וגירסת הערוך דכנרי, והיינו דכנרת אינה שם העצם אלא על שם הכינרים הגדלים שם, וגם שאר מקומות שמגדלין כינרים נקרא ג\"כ כנרת כגון בית ירח וצינבריי. וכן איתא להדיא במדרש בראשית רבה (פ' צח) אמר ר' ברכיה כל חוף ים של טבריא נקרא כנרת יעו\"ש. ומעתה נראה דגם בחוף ים המערבי בחלקו של זבולן ג\"כ היו מגדלין כינרים והיה ג\"כ נקרא כנרת על שם זה:", + "אכן לשון הרמב\"ם ז\"ל ובים המלח הוא מצוי יעו\"ש בכסף משנה שלא העיר מקורו והניחו חלק. ובאמת צ\"ע דסתם ים המלח ימה של סדום הוא, וידוע דימה של סדום היו מחזיקין שלא נמצא שם שום ברואים כלל, ועכ\"פ לא שכיח שימצא שם, ומלבד זה הרי ימה של סדום לא היה בחלקו של זבולן:", + "אכן נראה שהרמב\"ם ז\"ל דרכו לקרוא ים המלח כל הימים שאין מימיהם מתוקים, כנראה מלשונו ז\"ל בתשובותיו (סי' קנ\"ד) על שאלה אם מותר להפליג בספינה בשבת, והשיב בזה הלשון: אין הפרש בין ההליכה בימים המלוחים ובין אלו הנהרות שמימיהם מרובין. וכן באגרותיו כתב בה הלשון, ולפעמים אני רושם ואני עולה בספינה בים המלח יעו\"ש. והרי באמת ידוע שאותו ים המלח, דהיינו ימה של סדום, לא תלך בו אנית שיט, אלא ע\"כ כוונתו על שאר הימים ים המערבי והתיכון קורא אותם ים המלח, לפי שיש ימים קטנים כגון ימה של סובכי וימה של טבריה שמימיהם מתוקים וראויים לשתיה, והימים הגדולים כולם מימיהם מלוחים, לזה קורא הרמב\"ם ז\"ל כל הימים שמימיהם מלוחים ים המלח, לאפוקי הימים הקטנים שמימיהם מתוקים, ובאמת החלזון נמצא רק בימים מלוחים:", + "וראיתי להרב תפארת ישראל ז\"ל בהקדמתו לסדר מועד (קונטרס בגדי קודש) שתמה על רש\"י ורמב\"ם ז\"ל שפירשו דחלזון מן הים הוא, דא\"כ מה ראיה מייתי הש\"ס בסנהדרין (צא.) מברייתו לתחית המתים שמתהוה בריה חדשה מעפר, הרי כיון שעולה מהים דלמא מקמי הכי הוה בים רק שעל ידי הגשם יצא מהמים יעו\"ש. ובמחילת כ\"ת שגה מאד, שהרי ומטונך דהחלזון מן הארץ הוא תקשה טפי, מה ראיה מייתי מברייתו לתחית המתים דלמא ממקום אחר בא לכאן, וע\"כ לומר ששמר את ההר וידעו שודאי לא בא ממקום אחר, א\"כ לרש\"י ורמב\"ם ז\"ל ג\"כ מיירי ששמרו את ההר וידעו שלא עלה לו מן הים אלא אחד: \n" + ], + "The signs of the Hillazon": [ + "בסימני החלזון", + "א. מראה גופו הוא מראה תכלת דומה לים. דתנו רבנן (מנחות מד.) חלזון זהו גופו דומה לים, ותניא (מנחות מג: סוטה יז. חולין פט.) מה נשתנה תכלת מכל מיני צבעונין מפני שהתכלת דומה לים וים דומה לרקיע וכו', שמעינן מינה שמראה גופו של החלזון הוא מראה התכלת כדמפורש מלשון רש\"י ז\"ל בחולין (פט.) שעל הא דאמרינן שהתכלת דומה לים כתב רש\"י ז\"ל, כאלו טעמא קא יהיב למילתא, וזה לשונו, שהחלזון מן הים הוא עולה וכו' יעו\"ש, כלומר דלהכי התכלת דומה לים, שהרי הוא צבע הבאה מחלזון שהוא עולה מן הים, משמע שהים שהיה מצוי בו ועולה ממנו גורם מראיתו, והגם שבמדרש במדבר רבה (פרשה י\"ד בנשיא לבני אפרים) איתא מפני שהתכלת דומה לעשבים והעשבים דומים לים והים דומה לרקיע והרקיע דומה לקשת והקשת דומה לענן וכו' יעו\"ש, מיהו בירושלמי ברכות (פרק א' הלכה ב') איתא שהתכלת דומה לים וים דומה לעשבים וכו' יעו\"ש וסמי חדא מכמה תרתי: ", + "ב. חומר החלזון דהיינו רכות בשרו והילוכו במים ע\"י סנפיריו דומה לדג. דתנו רבנן במס' מנחות (מד.) וברייתו דומה לדג, והא ודאי דאין לומר דוברייתו דומה לדג על דמות צורתו קאי, דאטו צורה אחת יש לכל הדגים, הרי כמה מיני דגים משונים בצורתם יש שאין צורתו של זה דומה לצורתו של זה כלל, וכבר כתב הגר\"א ז\"ל בספרו הבהיר אליהו רבא מסכת כלים (ר\"פ י') דכל מה שבים דג שמו. ואנן בעניתין בחיבורנו סדרי טהרות מסכת כלים (קי: סוד\"ה ועצמות) כתבנו סעד לדבריו ז\"ל מפירש\"י ז\"ל במסכת חולין יעו\"ש. וא\"כ איזה דמות תערכו לו, אלא נראה כנ\"ל דקאי על תבנית חומרו ותכונתו שנמצא בו כעין סנפיר ששט בו מעין תבנית ותכונת דגי הים, וממשפחת דגי הים יחשב ולא ממשפחת חית הים, מיהו ודאי שאינו כדג ממש, שהרי יכול לחיות ולהשריץ גם ביבשה, כדמוכח מהא דסנהדרין (צא.) כמו שנתבאר בדבריו לעיל (סי' א). וכן מבואר מדברי התוס' במסכת שבת (עה. ד\"ה הצד) שאינו כמו דג ואינו חייב בצידה שלו משום נטילת נשמה יעו\"ש.והגם שהתוס' (שם עג: ד\"ה מפרק) כתבו וזה לשונם, דדוקא חלזון שהוא דג וכו' יעו\"ש, היינו לומר דחלזון הוי יותר שאינו גידולי קרקע מבהמה וכלפי בהמה בכלל דג הוא, אבל אינו דג ממש, כמו שנתבאר והכא נמי לא קאמר אלא וברייתו דומה לדג, אבל לא שהוא דג ממש. וזה ג\"כ כוונת רש\"י ז\"ל במס' מנחות (שם) במ\"ש תבנית דיוקנו יעו\"ש, והוא פירוש על וברייתו אלא שבשגגת המעתיק נשמט מלשונו ז\"ל הציון וברייתו יעו\"ש: ", + "ג. חלזון יש בו גידין ועצמות. כדמוכח מירושלמי מסכת שבת (פ\"א ה\"ג) חזקיה אמר ההורג כינה בשבת כהורג גמל וכו', א\"ר שמעון בן חלפתא ולא מחלזון שמענו וחלזון יש לו גידין ועצמות, ולא כן תני כל דבר שאין לו גידין ועצמות אינו חי יותר מששה חדשים וכו' יעו\"ש. ופי' הקרבן עדה דחוק ותמוה מאד, שפי' ולא מחלזון שמענו שמותר להרגו בשבת דגרסינן בבבלי שבת (ע\"ה.) הצד חלזון והפוצעו אינו חייב אלא אחת רבי יהודה אומר חייב שתים, וסבר רבי שמעון בן חלפתא דאינו חייב אלא משום צידה אבל לא משום נטילת נשמה, והכי קאמר ולמה קאמר ת\"ק ואבא שאול ובלבד שלא יהרוג והלא מחלזון שמענו דמותר להרגו ומ\"ש כינה מחלזון ע\"כ, ואנן בעניותין דבריו ז\"ל שגבו מאתנו וכמה שבושים ותמיהות אנו רואים בפירושו, חדא דשיטת הירושלמי להדיא (שבת פ\"ז ה\"ב) בהך ברייתא דצד חלזון ופוצעו, דלכ\"ע חייב משום נטילת נשמה, ופלוגתייהו דת\"ק ור' יהודה אינה אלא אי מחייב עליו משום צידה וכמו שנתבאר באורך בדברינו לעיל (ביטול טענה השניה). ואפילו לפי שיטת הש\"ס דילן (שם) דלת\"ק דאינו חייב אלא אחת היינו משום צידה ולרבי יהודה דחייב שתים הוא משום צידה ומשום מפרק, הא פרכינן עלה התם וליחייב נמי משום נטילת נשמה ומפרקינן בשפצעו מת, אי נמי בשפצעו חי אלא דמתעסק הוא אצל נטילת נשמה יעו\"ש. אבל פשיטא לכ\"ע דכשמתכוין להרגו חייב, ומה שסיים בהמשך לשון הירושלמי לפי פירושו, וזה לשונו, ופריך וחלזון יש לו גידים ועצמות בתמיה, דלמא שאני חלזון שאין לו גידים ועצמות ולא כן תני וכו' דכינה יש לה גידים ועצמות וכו' יעו\"ש מלבד שאין מקום לזה מאחר דאידחי ליה עיקר פירושו כנ\"ל, אפילו כי יהיבנא ליה עיקר פירושו דברים הללו כבדים ודחוקים לומר דכינה יש לה גידים ועצמות, וחלזון פשיטא ליה כל כך שאין לו גידים ועצמות, עד שמתמיה וחלזון יש לו גידים ועצמות הא ודאי דחיק ואין מתקבל על הלב כלל:", + "גם מה שפי' הפני משה וז\"ל ולא מחלזון שמענו, כלומר דמייתי סייעתא להא דקאמר חזקיה ההורג כינה בשבת כהורג גמל, ואע\"ג דלאו בריה חשיבא שהרי אין לה גידין ועצמות, מ\"מ וכי לא שמענו זה מחלזון דתנינן הצד חלזון והפוצעו חייב שתים, וחלזון יש לו גידין ועצמות בתמיה, הרי מין תולעת היא, ואפ\"ה ההורגו בשבת חייב והוא הדין בכינה יעו\"ש. וגם פירושו ז\"ל דחוק דמהיכן פסיקא ליה כל כך דחלזון אין בו גידים ועצמות, ומה דאסבר לה הרי מין תולעת היא, אמת שרש\"י ז\"ל כתב במסכת סנהדרין לשון זה תולעת שיוצא מן הים יעו\"ש, אבל ודאי לשון זה לאו דוקא שהרי להדיא אמרינן וברייתו דומה לדג, ורק דרש\"י ז\"ל קרי ליה תולעת כהא מלתא שיכול לחיות ולהשריץ על הארץ ביבשה ג\"כ כדאמרן לעיל (סעיף ב), שרק דומה לדג ואינו דג ממש, מיהו כיון שדומה לדג מהיכן פסיקא ליה שאין בו גידין ועצמות, והגם שאין זו קושיא כל כך, דהרי חכמי הש\"ס ודאי הכירו את החלזון וראו אותו ושפיר יש לומר שידעו שאין בו בחלזון גידים ועצמות, אבל א\"כ הוי ליה למימר להדיא ולא מחלזון שמענו והרי חלזון אין בו גידים ועצמות, אבל הרי קאמר וחלזון יש בו גידים ועצמות, ורק דאנן מפרשינן דבלשון תמיה קאמר וחלזון יש בו גידים ועצמות בתמיה, ולשון זה משמע, דמסברא הוא שודאי אין בו בחלזון גידים ועצמות, והא ודאי דחוק דאמאי יהיה כל כך פשוט מסברא שאין בו גידים ועצמות, ובפרט לפי מה שיתבאר דהחלזון נושא עליו לבוש קרני עצמיי, אם כן באמת יש בו עצמות, ועל כל פנים אין הדבר פשוט כל כך לומר מסברא שאין בו גידים ועצמות. ובזה נדחה נמי פירוש ידידי הגאון המפורסם מהרי\"ש ז\"ל האב\"ד לבוב בגליון הש\"ס בירושלמי (שם):", + "והנראה לע\"ד ביאור הירושלמי פשוט, דרבי שמעון בן חלפתא פריך עלה דחזקיה דאמר ההורג כינה בשבת כהורג גמל, והיינו דגם בבריה קלה יש בה משום נטילת נשמה, והרי אנו צריכים לאשכוחי נטילת נשמה דכוותה במשכן ולזה פריך ולא מחלזון שמענו, כלומר מאילים מאדמים לא נוכל לילף נטילת נשמה דבריה קלה, ורק מנטילת נשמה דחלזון שהיה במשכן דזו הבריה קלה ביותר שהיה במשכן, והיה בה נטילת נשמה, מזה אתה רוצה לחייב ג\"כ בנטילת נשמה דכינה. ומה ראיה היא זו, וחלזון יש בו גידים ועצמות בניחותא, כלומר הרי אנו יודעין שחלזון יש בו גידים ועצמות, ומנלן דליחייב בנטילת נשמה דכינה שאין בה גידים ועצמות, ושמא תאמר ומה נפקא מינה בין יש בה גידים ועצמות לאין בה גידים ועצמות, שיהיה סברא דלא למילף נטילת נשמה דבריה שאין בה גידים ועצמות מנטילת נשמה דבריה שיש בה גידים ועצמות, לזה סיים לאלומי הקושיא, ולא כן תני, כל דבר שאין בו גידים ועצמות אינו חי יותר מששה חדשים, וכיון שבריה שאין בה גידין ועצמות אין בה כל כך חיות, סברא הוא לומר דנטילת נשמה דידה לא הוי מלאכה כל כך כנטילת נשמה דבריה שיש בה גידים ועצמות שחיות שלה הוא חיות יותר, וליכא למילף לחייב בנטילת נשמה דכינה מנטילת נשמה דחלזון שהיה במשכן. ועל זה משני דמר רבי יוסי בר רבי בון בשם רב זביד אחת לשבע שנים וכו' מומיתא דרישא וכו', להכי הגם שאינה חיה יותר מששה חדשים חשיב חיות שלה כחיות בריה שיש בה גידים ועצמות, כיון שאינה מתבטלת לגמרי ונעשית אח\"כ עקרב יעו\"ש. הנה נתבאר שהחלזון הוא בריה שיש בה גידים ועצמות, וכך היא מסקנת הירושלמי לפי פירוש הגאון מהרי\"ש ז\"ל יעו\"ש. והרב תפארת ישראל כתב בפשיטות שהחלזון אין בו גידים ועצמות ונמשך בזה אחר פירוש הק\"ע ופ\"מ ז\"ל שלא בדקדוק יעו\"ש: ", + "ד. שהחלזון נושא עליו קליפה ולבוש הגדל עמו. כדאמרינן במדרש דברים רבה (פ' ח) וכן הוא במדרש תהלים, החלזון הזה כשהוא גדל מלבושו גדל עמו ועיין בערוך ערך חלזון, וכן מלשון הש\"ס שבת (ע\"ה.) הצד חלזון והפוצעו משמע שהוא קשה וצריך פציעה, דלשון פציעה שייך רק בדבר שהוא קשה, וכהאי דשבת (קכב:) קורנס לפצע בו את האגוזים, ובמסכת גיטין (נו:) וכשמת פצעו את מוחו. אבל בדבר שאינו קשה לא שייך לשון פציעה אלא קריעה, כהאי דמסכת חולין (כא.) קרעו כדג: ", + "ה. החלזון יוצאין מן ראשו פתילים כפופים כמין אונקלאות ויתדות כפופים, העשוים בראש שלשלת הכלים לתלותן על הכותל. ולהכי נקראו אלו האונקלאות שבראש השלשלת חלזון, כדתנן במס' כלים (פי\"ב מ\"א) שלשלת של סיטונות טמאה של בעלי בתים טהורה א\"ר יוסי אימתי בזמן שהוא מפתח אחד אבל אם היו שנים או שקשר חלזון בראשו טמאה ע\"כ. והיינו דכיון שעשה חלזון בראשו מוכחא מילתא דלשימוש עבדי לה ולא לנוי יעו\"ש בר\"מ ור\"ש. ובחיבורנו סדרי טהרות והערוך (ערך חלזון) כתב על זה וז\"ל פי' זה הוא צורתו ונקרא חלזון כמו החלזון שהוא מוקף ע\"כ. והעיד (שם) ה\"ר בנימין בהגהותיו שהערוך בספרו הראשון שכתב צייר צורת החלזון יעו\"ש. ומתבאר מזה שהערוך הכיר החלזון לציירו, וידע שפתילי ראשו הם כאונקלאות כפופים שבראש השלשלת: ", + "ו. החלזון צריך שימצאו בו אברים או פתילים בדמות נחש. דתנן במסכת בכורות (לח.) גבי מומי אדם ובהמה חלזון ונחש, ובגמרא (שם:) איבעיא להו חלזון הוא נחש או דלמא חלזון או נחש, ומסיק דחלזון הוא נחש יעו\"ש, והרמב\"ם ז\"ל בה' ביאת מקדש (פ\"ה ה\"ה) כתב מי שיצא בשר יתר מעינו עד שחיפה מעט מן השחור של עין, והשיגו הראב\"ד ז\"ל וזה לשונו הקדוש: א\"א לא ידעתי אם עשה זה כנגד חלזון האמור במשנה בצד עיניו, ואינו נראה כן שאם היה בו בשר יתר הוא יבלת בעינו האמור למטה במשנה, וחלזון הוא שורת אדמימות העוברת בשחור ע\"כ יעו\"ש בכסף משנה. והנראה בישוב דברי הרמב\"ם ז\"ל, דיש לחלק דיבלת אינו במראה בשר, כדפירש\"י ז\"ל בנמוקי תורה (ויקרא כב) או יבלת ורוא\"ה בלע\"ז יעו\"ש. והיינו וואורצלען, ואין להם מראה בשר שהם לבנים, אבל חלזון הוא בשר יתר בתואר בשר וכן נקראו באמת אלו היבלות בתואר בשר גם בלשון יון (חאלעזין), ומדמסיק הוא נחש הוא חלזון נראה שהחלזון יש בו אברים או פתילים בדמות נחש, וע\"ז האבר ישנו כיון יבלות אדומים בתואר בשר, ולכן נקראו היבלות האדומים שבעין בשם חלזון ונחש: ", + "ז. הרמב\"ם ז\"ל בהלכות ציצית (פ\"ב ה\"ב) מסמן את החלזון וזה לשונו הקדוש: והוא דג שדומה עינו לעין התכלת ודמו שחור כדיו וכו' יעו\"ש. הנה מה שכתב והוא דג שדומה עינו לעין התכלת, מקורו מש\"ס דמנחות (מד.) חלזון זה גופו דומה לים וברייתו דומה לדג כמו שנתבאר לעיל (סימן א' ב'), אכן מה שכתב ודמו שחור כדיו לא מצאתי לזה מקור בש\"ס, ומזה נראה כמו שבארנו בריש דברינו שהרמב\"ם ז\"ל אחר שעשה פירושו על המשנה טרח ויגע ומצא את החלזון על פי הסימנים הנזכרים מדברי חז\"ל, וקיים מצות תכלת, והוסיף לסמנו בעוד סימנים שמצא בו שדמו שחור כדיו, שאולי ישכח יהיה בנקל להרוצה לחפש אחריו למצוא אותו ולא יתיאש ממנו, כי אם לא הודיע לנו הרמב\"ם ז\"ל את זאת והיינו מחפשין רק על פי הסימנים שבש\"ס, אפילו היינו מוצאים ומשיגים אותו היינו מתיאשין ממנו, ונאמר כי ודאי אינו החלזון כיון שדמו שחור והרי אנו רוצין לצבוע צבע התכלת, ולכן הודיענו זאת שבאמת דמו שחור כדיו ורק על ידי הסממנים נוכל לצבוע בו צבע התכלת. ומצאתי לזה מקור נאמן שדם החלזון הוא שחור מתיקוני זוהר הקדוש (מ\"ט:) נשמתא נר ה' נשמת אדם (משלי כ׳:כ״ז) אדם דאיהי אור נר בהיר ביה אורייתא דבכתב ונשמתא דאיהי נר נהיר בה מצוה, ובזמנא דלא נהירין בה אור ונר אתמר בנשמתא אל תראוני שאני שחרחורת (שיר השירים א׳:ו׳) ואתמר באדם אלביש שמים קדרות (ישעיהו נ׳:ג׳) ומאי נר נפשא רוחא נ' נפשא ר' רוחא, לקבל ג' קטרין אלין אינון תלת גווני אשא, אוכמא חוורא ותכלתא וכו' כבד אשא סומקא מרה אשא ירוקא טחול אשא אוכמא יותרת הכבד כללא דכלהו תכלת חשוך ותכלת דציצית מצוה וכו' גוון אוכם דאיהו טחול כד מתלבשת תמן נפשא בחובין איהי אמרת אל תראוני שאני שחרחרת וכו' יעו\"ש. וכן מתבאר עוד (שם נב:) ובאלין תלת גוונין נהרא שרגא דאיהו נר ה' נשמת אדם כו' גוון אוכמא איהי קדרותא דלהון, ועלה אתמר אלביש שמים קדרות ובהון מתלבשין וכו' תכלת לבושא דאת י' דאיהו תכלית דכלא יעו\"ש. מבואר דהתכלת היא באה בלבוש שחרות, וע\"י הסממנים נעשית מראית התכלת דומה לכרסיא יקירא:", + "אמת שלכאורה משמעות לשון רש\"י ז\"ל במס' חולין (פט. ד\"ה שהתכלת) הוא נגד זה שכתב, וזה לשונו הקדוש, שהתכלת דומה לים שהחלזון מן הים הוא עולה אחת לשבעים שנה ומראית דמו דומה לים וים אנו רואין שדומה לרקיע וכו' יעו\"ש, והגם שיש לומר שרש\"י ז\"ל לא הכיר ולא ראה את החלזון כדמשמע באמת מלשונו ז\"ל וים אנו רואין שדומה לרקיע, משמע שדם חלזון לא ראה עינו הקדושה ורק מסברא כיון שהתכלת דומה לים שפט על דמו שהוא כים, אבל בכל זה דבר תימה הוא לומר ח\"ו שרש\"י ז\"ל בסברתו לא כוון אל האמת. אכן נראה שבאמת אין כוונת רש\"י ז\"ל על דמו אלא על מה שצובע בדמו, והיינו שדקדק בלשונו הקדוש ומראית דמו ולא כתב סתם ודמו דומה לים, כי באמת דמו שחור כדיו ואינו דומה לים: ", + "ח. כבר נתבאר, שדרך החלזון שעולה מן הים להרים, וכתב בספר הקנה הקדוש ה' ציצית שתיכף כשיוצא נתקע בארץ ומשמש, ומסיים שם, ונשרש שם וראשו בחוץ יעו\"ש מתבאר מזה שהחלזון דרכו לחפור ולתקוע עצמו בארץ, ובאמת שכן הוא משמעות פשטא דקרא (דברים ל״ג:י״ט) ושפוני טמוני חול דנדרש על החלזון במסכת מגילה (ו.), ופירש\"י ז\"ל בנמוקי תורה, כסויי טמוני חול טרית וחלזון וזכוכית לבנה יעו\"ש, שזה הפסוק כולל אלו השלשה ביחד שדרכן להמצא בחול. חלזון, כמו שנתבאר מספר הקנה שדרכו וטבעו כשעולה מן הים להרים לחפור עצמו ולתקוע בארץ. וגם טרית דרכו להיות טמון בחול שבקרקעית הים ואינו שט תמיד על פני המים כדרך כל דגים השמנים ורכים (טאהן פיש) להיות מונחים בקרקעית הנהרות והימים. ורק במסכת מגילה (שם) שרש\"י ז\"ל רצה לפרש דרשות הש\"ס על כל מלה כסדר הפסוק פירש שפוני לשון חשיבות יעו\"ש: ", + "ט. החלזון נמצאו בו תרתי מיני דמים אחד אשר מיפקד פקיד ואחד אשר מבלע בלועי באיבריו ועורקיו. כדמוכח מש\"ס שבת (עה.) שאני הכא דכמה דאית ביה נשמה טפי ניחא ליה כי היכי דליצול צבעיה. וכתבו התוס' ז\"ל (שם ד\"ה כי היכי) וקשה לר\"י דמ\"מ על נטילת הדם ליחייב משום נטילת נשמה וכו', והשיב לו ר\"ת דדם חלזון הראוי לצביעה מיפקד פקיד ולא מיחייב על אותו הדם משום נטילת נשמה ועל דם אחר היוצא עמו נמי לא מיחייב דלא ניחא ליה כי היכי דליצול צבעיה יעו\"ש: ", + "י. החלזון עיקר גידולו בים ועולה נמי ליבשה על ההרים שבים ויכול לחיות שם. וכשהוא בים צריך צידה וכשעולה ליבשה ניצוד ועומד הוא, וזה מתבאר ממה שבארנו בביטול טענה השניה והרביעית ובסי' א' יעו\"ש: \n" + ], + "The appearance of the Techelet": [ + "במראה התכלת", + "כתב הרמב\"ם ז\"ל בהלכות ציצית (פ\"ב ה\"א) תכלת האמורה בתורה בכל מקום הוא הצמר הצבוע כפתוך שבכחול, וזו היא דמות הרקיע הנראית לעין בטהרו של רקיע ע\"כ. וכן כתוב בהל' כלי המקדש (פ\"ח הי\"ג) ותכלת האמורה בכל מקום הוא הצמר הצבוע כעצם שמים שהוא פתוך מן הכוחל ע\"כ. והנה מה שכתב שהתכלת הוא הצמר הצבוע כעצם השמים מקורו מהש\"ס מנחות (מג:) שהתכלת דומה לים וים דומה לרקיע וכו'. אכן מה שכתב שהוא פתוך מן הכוחל, נראה מזה שמראה התכלת נוטה ומעורב קצת עם מראה שחרות הדיהה שהרי הכחול שחור הוא אלא שדיהה מן שחרות החרת, כדמפורש במס' נדה (יט.) שחור כחרת, עמוק מכן טמא, דיהה אפילו ככחול טהור. ופרש\"י דיהה מכן אפילו הוא שחור ככחול טהור, הואיל ואינו שחור כחרת יעו\"ש. הרי שהכחול שחור הוא אלא שהוא שחרות אמוץ ודיהה (גראה שווארץ) מעורב בלבנונית, וכיון שכתב שהוא פתוך מן הכוחל מבואר דעתו ז\"ל שהתכלת נוטה ומעורב קצת עם שחרות דיהה. ובאמת שכן מתבאר נמי מפירש\"י ז\"ל בנמוקי תורה (פ' שלח) שכתב וז\"ל, פתיל תכלת על שם שכול בכורות תרגומו של שכול תכלא ומכתם היתה בלילה, וכן צבע התכלת דומה לרקיע המשחיר לעת ערב וכו' יעו\"ש הרי שדעתו ז\"ל ג\"כ כהרמב\"ם ז\"ל שמראה התכלת צריך להיות נוטה ומעורב בשחרות קצת, ואם כי לא מצאתי לזה מקור מהש\"ס. ואם כי הרמב\"ם ז\"ל כפי מה שנראה מדבריו ז\"ל כמו שבארנו הכיר וראה ונהג במצות התכלת, יש לומר שידע מציאות מראה התכלת שכך היא שנוטה ומעורב בשחרורית דיהה קצת, ומסמן לנו לידע כמו שנתבאר שכל עיקרו בהלכה זו בהל' ציצית לסמן לנו החלזון לדורות הבאים שמא ישכח מהם שידעו לחפשו, כי אין דרכו ז\"ל בחיבורו להעתיק אגדת הש\"ס מה שאין נפקא מינה לדינא. תדע שהרי (שם ה\"ב) בהעתיקו האגדה דמנחות (מד.) חלזון זה גופו דומה לים וכו' השמיט הך דועלה אחת לשבעים שנה משום דלא נפקא לן מינה לדינא, ולא העתיק אלא הנצרך לסמן לנו את החלזון, והוסיף לסמנו כפי מה שהיה ידוע לו כמו שנתבאר. אכן רש\"י ז\"ל שנראה שלא נהג ולא ראה התכלת, כדמוכח מלשונו ז\"ל במס' חולין (פט.), כמו שכתבנו לעיל (סימן ב' סעיף ז'), נראה ודאי שמקור דבריו ז\"ל הוא ממדרשי חז\"ל, ותהלה ושבח לאל ית', כי מצאתי לזה מקור נאמן במדרש רבה (פ\"ב) באותות סימנים וכו' כל שבט ושבט נשיא שלו צבע מפה שלו דומה לצבע של אבנו וכו' יששכר ספיר ומפה שלו צבוע שחור ככחול וכו' יעו\"ש. הרי שמראה הספיר נוטה קצת לשחרורית הכחול, שהרי צבע מפה שלו היה דומה לצבע אבנו, ומוכח מזה שמראה התכלת נוטה ומעורב קצת משחרות הכחול, שהרי התכלת דומה ג\"כ לספיר כדאיתא במס' חולין (פט.) וכן הוא במדרש במדבר רבה (פ\"ד) יעו\"ש. ועיין תוס' מנחות (מג: ד\"ה ה\"ג רקיע דומה לספיר), ומזה תבין שהרב תפארת ישראל ז\"ל בפתיחתו לסדר מועד (קונטרס בגדי קודש) הגם שדבר נכונה כמצוה וכחובה למידחי שיחה בטלה שלהם, אבל גם הוא ז\"ל לא עמד על עיקרן ושרשן של דברים, ועיין זוה\"ק (תרומה קלט.) תכלת דא איהו כרסייא דכתיב ביה (יחזקאל א׳:כ״ו) כמראה אבן ספיר וגו' ונגה לו סביב בגין דעבדין ביה כריכין לציצית וכד נגה לו אתהדר לגוון ירוק כגוון כרתי מההיא שעתא ואילך אשתרי זמנא דק\"ש וכו' יעו\"ש, ומזה ג\"כ מקור מוצא לפירש\"י ורמב\"ם ז\"ל, ובאמת עיקר פירש\"י ז\"ל הוא מספרי (פ' שלח):", + "והנה אחרי אשר עזרנו השי\"ת לברר הסימנים שעל ידם יוכר החלזון, ודברתי עם הרבה חכמי התורה וגדולי ישראל והסכימו לדברי, מצוה על כל מי שיש בכחו לחפש אחריו לזכות את ישראל במצוה זו הנשכחת מישראל זה כמה מאות שנים. וכל מי שיזכה בזה יתברך מה' אלהי ישראל. וגם אנכי בעניי החלותי בה, ושלחתי לגלילות ים התיכון, והובא לי הבריה, והיא ממינים הנקראים דגי הדיו ובלשון אשכנז (טינט פיש) שיש בהם כתשעה עשר מינים, ונראה לי שבמין אחד מהם נמצאו כל הסימנים הנ\"ל שנתבארו מדברי חז\"ל, וגם דמו השחור כדיו הוא תחת ידי, אכן אין בכח כל האומנים במלאכת ההפרדה (כימיקער) להפרידו, ואם יעזרני ה' לבא לגלילות ים התיכון ואשיגהו בעודנו חי אי\"ה אנסה ואשתדל בעזהש\"י להוציא ממנו את צבע התכלת. ואתפלל להשי\"ת כאשר זכני ה' לזכות את ישראל בדברי תורה, שדורשיה מעט הם, השרידים העוסקים בסדר טהרות, ובעזהש\"י בזכות אבותי סדרתי סדר הזה כולו, ובעזהש\"י הוצאתי לאור מסכת כלים אשר החזיקו בידי גדולי גאוני ישראל וחכמי התורה, כן אבקש ואתפלל אל ה' שיעזרני לגמור כל הסדר להוציאו לאור עולם, ואגורה באהלו עולמים. וגם במצוה זו שאין לה דורשין, יעזרני ה' לזכות את הרבים, ויעמוד לי ולזרעי ולזרע זרעי שלא ימושו דברי תורה מפי ומפי זרעי ומפי זרע זרעי אמר ה' מעתה ועד עולם. השלמתי זה המאמר הנכבד י\"א מרחשון ג' וירא תרמ\"ז פה ראדזין: ", + "בהל\"כ ואע\"י" + ] + } + }, + "schema": { + "heTitle": "מאמר שפוני טמוני חול", + "enTitle": "Treasures Hidden in the Sand", + "key": "Treasures Hidden in the Sand", + "nodes": [ + { + "heTitle": "שער", + "enTitle": "Title Page" + }, + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "", + "enTitle": "" + }, + { + "heTitle": "הטענות", + "enTitle": "The Objections" + }, + { + "heTitle": "הסימנים לפי חז\"ל", + "enTitle": "The signs according to Chazal", + "nodes": [ + { + "heTitle": "סימן א; לבאר מקום מציאות החלזון", + "enTitle": "Where the Hillazon can be found" + }, + { + "heTitle": "סימן ב; בסימני החלזון", + "enTitle": "The signs of the Hillazon" + }, + { + "heTitle": "סימן ג; במראה התכלת", + "enTitle": "The appearance of the Techelet" + } + ] + } + ] + } +} \ No newline at end of file diff --git a/json/Halakhah/Acharonim/Treasures Hidden in the Sand/Hebrew/merged.json b/json/Halakhah/Acharonim/Treasures Hidden in the Sand/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..6547c386f3f1113e190c7a33d6b41ba413fdaf49 --- /dev/null +++ b/json/Halakhah/Acharonim/Treasures Hidden in the Sand/Hebrew/merged.json @@ -0,0 +1,172 @@ +{ + "title": "Treasures Hidden in the Sand", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Treasures_Hidden_in_the_Sand", + "text": { + "Title Page": [ + "מאמר", + "שפוני טמוני חול ", + "והוא בירור הלכה במציאות החלזון אף בזמנינו אם נוכל להשיגו ולצבוע בו תכלת לקיים מצות ציצית בשלמות. למען נלמד ליראה את ה' על ידי ראיה המביאה לידי זכירה שעיקרה בראיית התכלת כדאיתא במסכת מנחות (מג:) ונתבאר בו מקום מציאותו וסימניו שיצאו לנו מדברי חז\"ל התנאים והאמוראים וגדולי הפוסקים הראשונים ז\"ל: ", + "אשר העליתי והכינותי בעניי הצעיר והדל באלפי ישראל גרשון חנוך באאמו\"ר הרב הגאון הקדוש מוהר\"ר יעקב זללה\"ה מאיזבצא\n" + ], + "Introduction": [ + "מאמר שפוני טמוני חול ", + "בשם ה' אל עולם אשר מכל עם בחר בנו, ותורתו נתן לנו, ובמצותיו קדשנו, ממנו אשאל מענה לשון, והוא יכין לבי ויפתח שפתי, ופי יגיד תהלתו, ולא יסיר ממני חסדו ותפלתי:", + "ממעמקי הלב מן המצר, אקרא לאלהים כל יציר יוצר, ישמע תפלתי בקראי אליו בצר, וירחיב לי ויחנני חנם מאוצרו הטוב, וירחיב לבי לרוץ דרך מצותיו ולבשר צדק בקהל רב, וינחני בדרך עולם ואתהלכה ברחבה ופקודיו אדרוש, ואשתעשע במצותיו באהבה וביראה, יחזקני ויקימני לדבר בעדותיו נגד מלכים מאן מלכי רבנן:", + "ואם אמנם מי אנכי אשר אפתח פי להגיד צדקתו, ומצותיו אלמד בקהל רב לפני עדת עם קדש להורותם, הלא ידעתי מך ערכי, לא בינת אדם לי, ולא אדע דעת קדושים, ואנכי שפל אדם וקצר דעת, מסובב תלאות, אין ספורות, מרדף בלי חשך, בא בעמקי מצולה ולא עצר כח, תושיה רחקה ממני, ואיך אתחרה להביע דעת לפני גדולים וטובים ממני:", + "אכן חסדי אל יסעדוני, ועל במותי יעמידני, הן הם נחמתי, כי שמתי אל לבי מאמר שלמה המלך ע\"ה (משלי ג׳:כ״א-כ״ב) בני אל ילזו מעיניך נצור תושיה ומזמה, ויהיו חיים לנפשך וחן לגרגרותיך, אז תלך לבטח דרכך ורגלך לא תגוף וגו' ה' יהיה בכסלך ושמר רגלך מלכד. כי יסוד המוסד בדברי תורה שלא יליזו מעיני האדם אף השפל שבשפלים, יש לו מקום בדברי תורה ויוכל לזכות בה אף יותר מכפי גבול מערכי יסודות נפשו והוא ירושה לכל קהלות יעקב, וגם אני הדל והשפל עפר ואפר בתוכם כדאיתא במדרש ויקרא רבה (פרשה ט) תורה צוה לנו משה מורשה קהלת יעקב (דברים ל״ג:ד׳) מורשה קהלת ינאי אין כתיב כאן אלא קהלת יעקב יעו\"ש ויהא רעוא דאימא מלא דתתקבל ואגורה באהלו עולמים, וזכות אבותי הקדושים אשר התהלכו לפניו יזכני להיות ממזכי הרבים בדברי מצותיו: \n" + ], + "": [ + "מאמר שפוני טמוני חול עזרי מעם ה' עושה שמים וארץ", + "כאשר זה שנים רבות שמתי אל לבי ענין מצות תכלת, אשר בעונותינו הרבים נמנעה מאתנו, והוא אחד מהענינים אשר חדלנו טובה בגליותינו וטלטלנו טלטלה גבר, וזנח נפשנו טובה, ואין אנו יכולים לעלות ולראות ולהשתחוות לה' בבית בחירתנו שזה עיקר סבל הגולה, כמו שאנו מזכירין בתפלתנו, וכמאמר ישעיה הנביא (סג) למה תתענו ה' מדרכיך תקשיח לבנו מיראתך. וזה ג\"כ ענין תכלת, כדאיתא במסכת מנחות (מג:) רבי אליעזר בן יעקב אומר כל שיש לו תפלין בראשו ותפלין בזרועו וציצית בבגדו ומזוזה בפתחו הכל בחיזוק שלא יחטא כו', ואמרינן עוד (שם מד.) באו ד' ציציותיו וטפחו לו על פניו וכו' יעו\"ש, והיינו כי הא דתניא (שם מג:) וראיתם אותו וזכרתם ועשיתם, ראיה מביאה לידי זכירה זכירה מביאה לידי עשיה וכו' יעו\"ש, ועיקר הזכירה בציצית מביא התכלת שמתדמה לכסא הכבוד, כדאמרינן (שם) מה נשתנה תכלת מכל מיני צבעונין מפני שהתכלת דומה לים וים דומה לרקיע ורקיע לכסא הכבוד כו' ופירש\"י ז\"ל ומכח התכלת מזכיר היושב על הכסא יעו\"ש, ועיין במדרש במדבר רבה (נשא פי\"ד בנשיא לבני אפרים) ובירושלמי ברכות (פ\"א ה\"ב), וכדאיתא בזוה\"ק (שלח קעה:) והוא חוטא חד ורשימא בגוונהא וגוונא דילה נפיק מחד נונא דאזיל בים כנרת וכנרת על שמה אתקרי ועל דא כנור דדוד מנגן מאליו למלכא קדישא עלאה, ובג\"כ גווני עייל עד רקיעא ומרקיעא עד כורסיא, והכא כתיב מצוה כמה דאת אמר (מלכים ב' יח) מצות המלך היא, (אסתר ג) מדוע אתה עובר את מצות המלך, (נחמיה יא) כי מצות המלך, ותאנא יסודא ושרשא במלכא מתעטרין כחדא והאי הוא כתרא ופתחא לכל שאר כתרין דכתיב (תהלים קיח) פתחו לי שערי צדק וכתיב (שם) זה השער לה' ועל דא כתיב וראיתם אותו וזכרתם את כל מצות ה', לאכללא בהאי כל שאר כתרין וכו' יעו\"ש. וידוע דשער הראשון לכל השערים הוא היראה אשר צדיקים יבואו בו לכל השערים כדכתיב (תהלים קיא) ראשית חכמה יראת ה':", + "ובהיות כן, הגם שאין להתפלא על התחלת הדבר שהופסק ונתבטל מאתנו מצות התכלת, כאשר ידוע כי בעונותינו הרבים עברו עלינו צרות רבות וגזרות, וטלטלנו מגולה אל גולה, וליוקר מציאות התכלת מחמת דלותנו ושפלותנו, לא היה באפשר להשיג התכלת. ", + "אכן ודאי ראוי ונכון בכל דור ודור לכל מי אשר יראת ה' נגעה בלבו, להתבונן ולשום לב לחפש עד מקום שידו מגעת, אולי יזכהו ה' להיות ממזכי הרבים להחזיר עבודת עטרת תפארת התכלת לישראל. ולהיות כי ידוע אשר אם הראשונים כמלאכים אנו כבני אדם, ואם הראשונים כבני אדם אנו כחמורים וכו', ולזה יפלא בהשקפה ראשונה, איך לא התעוררו לזה חכמינו ז\"ל אשר לפנינו בשום זמן מהזמנים מאז שנפסקה מצות התכלת מישראל ועד עתה להחזיר העטרה ליושנה, וזה בעצמו מפיל תרדמת העצלות מלקרב אל המלאכה ומעורר טענות לומר, כי הוא מן הנמנעות לשוב ולקיים מצוה זו כבראשונה, לזאת ראיתי להציג הטענות אשר יוכלו לפול בזה הענין ולהראות בעולם: \n" + ], + "The Objections": [ + [ + "הטענה הראשונה: היא כי כאשר ידוע שבעונותינו הרבים בחורבן בית ראשון ובחורבן בית שני שיבב\"א נגנזו ונתבטלו מאתנו הרבה דברים, ויש לומר כי כן גזרה חכמתו יתברך גם על החלזון ודמו שצובעין ממנו התכלת, שיהיה נגנז עד עת קץ:", + "אכן טענה זו ביטולה מבואר מאד, להיות שלא מצינו בשום מקום בש\"ס לומר כן שנתבטל ונגנז התכלת בשום זמן מהזמנים, והרי מצינו שהש\"ס שלהי מס' סוטה קא חשיב ואזיל הדברים שנתמעטו ונתבטל מציאותם אחר החורבן, ואפילו דברים שמצויים ורק נתמעט ריבוי מציאותם קא חשיב ג\"כ כדאיתא (סוטה מח:) מיום שחרב מקדש ראשון בטלה שירא פרנדא ועיין תוס' (שבת כ: ד\"ה אנן) דמ\"מ שכיח קצת יעו\"ש. וכן זכוכית לבנה דקחשיב התם ועיין תוס' (בבא מציעא כט: ד\"ה בזכוכית) דמ\"מ שכיח קצת יעו\"ש, וכן נופת צופים הנזכר במס' סוטה (שם) שבטל ובירושלמי (פאה פ\"ז ה\"ג) נראה שנמצא גם אחר החורבן, ואם באמת נגנז התכלת ונתבטל ודאי הוי קחשיב ליה הש\"ס בשום דוכתא מלאשמועינן זאת. ומזה נראה ברור דלא נגנז ולא נתבטל ממציאותו הקודם, ולהכי לא שייך למיחשביה, כי לא נשתנה מציאותו בשום זמן מהזמנים, כי תמיד היה מציאותו יקר, כדאיתא במס' מנחות (מג.) ונמכר בדמים יקרים יעו\"ש, והיה צריך בקי ואומן מומחה בעשיית צבעו, כדמשמע התם, וגם עכשיו אחר החורבן אין מציאותו יקר יותר מבזמן המקדש ואפשר מציאותו בעזר השי\"ת ע\"י בקי ואומן מומחה:", + "ומה דאיתא בספרי (פ' ברכה פסקא שנ\"ד) על פסוק שפע ימים יינקו, אמר רבי יוסי פעם אחת הייתי מהלך מכזיב לצור ומצאתי זקן אחד ושאלתיו בשלומו, אמרתי לו פרנסתך במה הוא, אמר לי מחלזון, אמרתי לו ומי מצוי, אמר לי השמים מקום בים שמוטל בהרים וסמומיות מכישות אותו ומת ונימוק במקומו, אמרתי השמים זכר הוא שנגנז לצדיקים לעולם הבא, שפוני זה חלזון וכו' יעו\"ש. ומשמע מזה לכאורה שהחלזון שצובעין ממנו תכלת נגנז, אכן באמת תמוה דבימי התנאים ודאי היה מצוי להם תכלת, שהרי אפילו בימי האמוראים היה נהוג תכלת כדאיתא במס' מנחות (מב:) אמר ליה אביי לרב שמואל בר רב יהודה הא תכילתא היכי צבעיתו לה וכו' יעו\"ש:", + "ומצאתי להגאון העצום הספרדי מו\"ה דוד פארדו ז\"ל בספרו היקר ספרי דבי רב שהעיר בזה, דמאי קא מתמה רבי יוסי ומי מצוי והא גם בימי האמוראים היה מצוי, ותירץ דמדקאמר ליה אותו הזקן שפרנסתו מחלזון ולא אמר מתכלת, שמע מיניה שלא היה עסקו מצובעי התכלת או ממוכרי התכלת אלא שהיה כל שעה צד חלזונות עצמן ומזה היה מתפרנס, ועל זה היה מתמה האיך היה מתפרנס מחלזון דמשמע שהיה שכיח לו לצודו בכל פעם ומי מצוי הוא, והשיבו הזקן דאין הכי נמי שלא נמצא אלא במקום ידוע בים, וביאר שם שרק המובחר הוא גנוז לצדיקים יעו\"ש, ביאור דבריו ז\"ל נראה, שרק מחמת שאמר שפרנסתו מחלזון הוא דקא מתמה מי מצוי הוא, והיינו כדאמרינן (מנחות מד.) ועולה אחת לשבעים שנה וכו' יעו\"ש וכיון דאינו עולה אלא אחת לשבעים שנה היאך הוא מצוי לצודו בכל פעם, אבל צבע התכלת היה מצוי, שהגם שהחלזון אינו עולה אלא אחת לשבעים שנה מ\"מ היו מכינים אז מדמו צבע התכלת על כל השבעים שנה, כן נראה ביאור דבריו ז\"ל, ואולי כתב להדיא כן כי אין ספרו לפני לעיין בו ולא העתקתי רק הרשום בזכרוני:", + "וכפי זה היה נראה לכאורה, כי דבר הנמנע הוא בימינו אלה לחפש אחר החלזון לצבוע מדמו צבע התכלת, שהרי אין אנו יודעין חשבון השנה שהחלזון עולה לצוד אותו:", + "אכן באמת מה שהבין במאמר הש\"ס ועולה אחת לשבעים שנה שאינו נמצא כלל, רק אז באותה העת שעולה, ואח\"כ אינו בנמצא עוד כלל הוא דבר מתמיה, שהרי אמרינן במס' שבת (כו.) ומדלת הארץ השאיר נבוזראדן רב טבחים לכורמים וליוגבים (ירמיה נב) כורמים תנא רב יוסף אלו מלקטי אפרסמון מעין גדי ועד רמתא, יוגבים אלו ציידי חלזון מסולמות של צור ועד חיפה. ופירש\"י ז\"ל, וליוגבים לשון יקבים שעוצרים ופוצעין את החלזון להוציא דמו כדאמרן בפרק כלל גדול (עה.) והניחם נבוזראדן ללבושי המלך יעו\"ש. ואי כפי הבנתו ז\"ל שהחלזון עצמו אינו מצוי אלא אותה העת שהוא עולה מן הים אחת לשבעים שנה ואח\"כ אינו בנמצא עוד כלל, א\"כ יפלא וכי השאיר אותם לדבר שהוא אחת לשבעים שנה, וגם לשון ציידי חלזון משמע שהיו תמיד ציידי החלזון. אלא נראה ברור שגם החלזון עצמו נמצא תמיד ויכולין לצוד אותו, והא דקאמר שעולה אחת לשבעים שנה, היינו שאחת לשבעים שנה עולה ומתרבה, אבל אחר כך הגם שנמצא גם כן אבל אינו מצוי כל כך, ואם כן תמיהת רבי יוסי מי מצוי צריך ביאור, דהגם שאינו מצוי כל כך לכל אדם ליטלו בנקל אבל מכל מקום מצוי הוא להציידים האומנים ובקיאים במלאכת הצידה לצוד אותו:", + "והנראה, דמתשובתו של אותו זקן אתה לומד תמיהתו של רבי יוסי מה היתה, שהאריך בתשובתו, השמים מקום בים שמוטל בהרים וסמומיות מכישות אותו ומת ונימוק במקומו, וכפי פשטות כוונות שאלת רבי יוסי מי מצוי שהיה מתמה הרי נגנז ואינו מצוי להשיגו כלל, היה סגי ליה לאותו זקן להשיבו בקיצור שנזדמן לו מקום בים שמשיג אותו שם לצוד אותו. ולזה נראה דבאמת לא היתה כוונת רבי יוסי בתמיהתו מי מצוי שאינו בנמצא כלל, שהרי באמת הוא נמצא ואפשר לציידי דגים שיזדמן להם החלזון במקרה, כדאמרן מהאי דשבת שנבוזראדן הניח ציידי חלזון מסולמות של צור ועד חיפה, אלא כלפי שהשיבו אותו זקן על שאלתו פרנסתך במאי מחלזון, ולא השיבו שהוא צייד ופרנסתו ממה שמזדמן לו בצידתו יהיה חלזון או שאר מיני דגים, משמע שמחלזון לבדו הוא פרנסתו, על זה היה תמיהתו של רבי יוסי מי מצוי, כלומר מי מצוי תדיר בלא טורח שיספיק לו להתפרנס עצמו תמיד מהחלזון לבדו, שהגם שנמצא בהים ובבצים שסביב הים כמו שיתבאר, שהחלזון גידולו עיקר בים, אבל רק ע\"י צידה וטורח גדול אפשר לציידי דגים שיזדמן להם במקרה, וגם אחת לשבעים שנה שעולה מן הארץ ומתרבה בהרים שבים וסמוכים לים, כמו שיתבאר אי\"ה מפי' רש\"י ז\"ל, ג\"כ צריך צידה וטורח גדול להשיגו, כמו שיתבאר מספר הקנה הקדוש, שדרך החלזון לחפור עצמו להטמין עצמו בארץ וכדדרשינן שפוני טמוני חול על החלזון, ואיך הוא אומר שפרנסתו הוא מהחלזון לבדו. וזה שהשיבו אותו זקן, השמים מקום בים שמוטל בהרים ואין צריך טורח לחפשו בים ולפרוש עליו מצודה, וסמומיות מכישות אותו ומת ונימוק במקומו ואיו יכול לחפור עצמו ולהטמין בארץ, וע\"כ משיגו תמיד בנקל בלי טורח כלל ומתפרנס עצמו ממנו. ועל זה אמר רבי יוסי השמים זכר הוא שגנוז לצדיקים לעולם הבא, היינו שזה המקום שהוא משונה שהחלזון עולה שם תמיד בריבוי ונוח לצודו בנקל בלי שום טורח, ודאי דגנוז הוא לצדיקים לעוה\"ב, ורק דלזה הזקן לזכר הטעימו מפרי מעשיו בעוה\"ז ונתגלה לו אותו מקום, וכמו שנתבאר דלכל העולם אינו עולה לארץ ומתרבה אלא אחת לשבעים שנה וגם אז אינו בנקל כל כך להשיגו, כי חופר ומטמין עצמו בארץ, וכל עיקר הך עובדא דמייתי לה הספרי הוא לסמיכת המאמר והדרש שפוני זה חלזון כו' יעו\"ש וזה ברור ונכון בעזהש\"י:", + "וכן ממה דאיתא באגדה דמס' בבא בתרא (עד:) נפק בת קלא אמר לן מאי אית לכו בהדי קרטליתא דדביתהו דרבי חנינא בן דוסא דעתידה דשדיא תכילתא בה לצדיקיא לעלמא דאתי יעו\"ש, ליכא למשמע מינה שהתכלת נגנז עכשיו ונתבטל, דמלבד סוד ופנימיות הענין כמו שביאר המהרש\"א ז\"ל ג\"כ אתי שפיר בפשיטות, דכלפי שעכשיו חשוב מאד ומשתמש ללבושי מלכות כפירש\"י ז\"ל שהבאתי לעיל, והיינו משום שנמכר בדמים יקרים ליקרת מציאותו שאי אפשר להשיגו כי אם אחר החיפוש וטורח גדול, קאמר דעתידה דשדיא תכילתא בה לצדיקי לעלמא דאתי שיהיה מזומן להם בלא טורח ויגיעה כלל, וכהאי דעתידה ארץ ישראל להוציא גלוסקאות וכלי מילת, הגם דגם עכשיו מצוין גלוסקאות וכלי מילת, אלא שהוא ע\"י טורח ויגיעת האדם, ועתידה ארץ ישראל להוציא גלוסקאות וכלי מילת שיהיה מוכן ומזומן לישראל בלי עמל וטורח ויגיעה כלל, והכא נמי הכי עתידה דשדיא תכילתא בה שיהיה מזומן להם בלא עמל ויגיעה, אבל אין הכי נמי שגם עכשיו התכלת במציאות, שעל ידי יגיעה וטורח וחיפוש אחר החלזון אפשר שימצא, וכמו שנתבאר שגם בימי האמוראים היה התכלת מצוי להם:", + "הן אמת שבמדרש במדבר רבה (שלח פ' יז) ובתנחומא (שלח) איתא בזה הלשון, ועכשיו אין לנו אלא לבן שהתכלת נגנז. אכן מלבד דצ\"ע כנ\"ל דאיך לא נמצא מזה שום רמז בש\"ס לומר שנגנז התכלת, הדברים מתמיהים מאד, שהרי המדרש נסדר מאמוראים הראשונים רבי תנחומא ורבי אושעיא רבה, ולהדיא מצינו בש\"ס שהיה התכלת מצוי עוד אצל אמוראי בתראי, וכמו שהבאתי מהאי דמנחות (מב:) אמר ליה אביי לרב שמואל בר רב יהודה כו' ויעו\"ש עוד (מנחות מג.) מר ממשכי אייתי תכלתא בשני רב אחאי וכו' יעו\"ש. וידוע דעת יש אומרים דרב אחאי היה מרבנן סבוראי, וגם לפי מה שכתבו התוס' במס' כתובות (ב:) על כל פנים מאמוראי בתראי הוה בימי רב אשי ואיך א\"כ יאמרו האמוראים הראשונים שהתכלת נגנז:", + "ואפילו לכשתמצא לומר שלשון זה הוא הוספה בלשון המדרש מאיזה מהגאונים ואינו מהאמוראים, וכמו שמצינו שהרבה דברים נתוספו במדרש מהגאונים וגם מגדולי הדורות שאחר הגאונים כגון רבי משה הדרשן. בכל זה אינו מתיישב על לבי, כי כפי הנראה שגם בימי הגאונים היה נהוג תכלת, וכדאיתא בהשגות הראב\"ד ז\"ל (הל' ציצית פ\"א ה\"י) דמייתי שרב נטרונאי גאון ז\"ל סידר הל' ציצית בדיני תכלת יעו\"ש וכן מרן הקדוש ז\"ל בכסף משנה (שם) מביא שהגאון רבי שמעון בן חפני סידר ספר בהל' ציצית בלשון ערבי בדיני תכלת יעו\"ש. וידוע שהגאונים לא סדרו הלכות רק הצריכים בשעתם, וגם בעל הערוך (ערך חלזון ב) נראה שראה את החלזון וידע לציירו יעו\"ש כמו שיתבאר אי\"ה:", + "וגם הרמב\"ם ז\"ל, הגם שבפי' המשנה ריש פרק התכלת כתב, ואינו בנמצא בידינו היום לפי שאין אנו יודעים לצבעו, שאין כל מין תכלת בצמר נקרא תכלת אלא תכלת ידוע שאי אפשר לעשותה היום, ועל כן אנו עושין בלבן לבדו. וכן כתב בתשובה אחת סי' מ\"ו שאין לנו אלא לבן. בכל זה נראה מחיבורו שאח\"כ השיג החלזון והיה לו התכלת, שהרי בחיבורו ספר היד (הל' ציצית פ\"ב ה\"ב) מסמן את החלזון ודמו להכירו בסימניו כמו שיתבארו דבריו ז\"ל אי\"ה באורך, ומבאר כיצד עשייתו ומסמן אותו בסימנים שלא נתבארו בש\"ס כלל, ומהיכן ידע אם לא השיג וראה אותו. וכן מתשובתו לחכמי לוניל שהובא בכסף משנה, שהשיב הלכה למעשה בענין תכלת משמע מפורש שהיה מצוי להם ונהגו בקיום מצות תכלת. ועל כן נראה ברור דלשון נגנז שבמדרש אין הכוונה שנגנז לגמרי ואינו אפשר שימצא כלל, אלא על שם שהופסק מציאותו לכלל ישראל, שמחמת יוקר מציאותו ולסיבת קושי וטלטול הגלות הופסק קיום מצות תכלת אצל כלל ישראל לפי שלא היה מצוי להם, הגם שליחידי סגולה שבדור היה להם תכלת קרי ליה נגנז, וכן אנו צריכים לומר בהחלט בלי ספק בביאור מאמר האר\"י הקדוש ז\"ל בפרי עץ חיים (שער הציצית) שתלה טעם ביטול מצות תכלת בחורבן ביהמ\"ק שיב\"ב יעו\"ש סוד הדבר סוד ה' ליראיו, והרי מבואר להדיא בכמה דוכתי שגם אחר החורבן היו מקיימין מצות תכלת, אלא ע\"כ שכוונתו ז\"ל לתת טעם למה שמצות תכלת אינה מצויה לקיימה לכלל ישראל:", + "הנה נתבאר ביטול טענה הראשונה, לומר שנמנע הוא לשוב לקיים מצות תכלת מחמת שנגנז החלזון, שהרי נתבאר מכמה דוכתי שלא נגנז כלל, ושזמן רב אחר החורבן בימי התנאים והאמוראים היה להם תכלת, ואפשר קרוב לודאי שגם הרמב\"ם ז\"ל היה לו תכלת. ורק שאח\"כ נשכח מאתנו לסיבת הגלות שנתגבר בעו\"ה ונאסר במדינת המזרחים ללבוש מלבוש תכלת חוץ להפרתמים, כמ\"ש (אסתר ח) ומרדכי יצא וגו' בלבוש מלכות תכלת וגו' ואולי נאסר גם התכלת בציצית כמו שהורגלו הפחות הקטנים להוסיף ולדקדק בכל, שוב מצאתי זאת ברמב\"ן נמוקי תורה (פ' תצוה פסוק ג'):", + "והנראה שהגם שאף אחר חורבן הבית היה התכלת מצוי עכ\"פ ליחידי סגולה שבדור בימי התנאים ואמוראים, וגם בימי הגאונים כמו שנתבאר, וגם בעל ספר הקנה הקדוש נראה שהכיר החלזון והשיגו מדמסמנו כמו שיתבאר אי\"ה כאשר נפרט סימני החלזון. אולם בסוף ימי הגאונים נראה שהופסק לגמרי ולא היה מצוי עוד אפילו ליחידי סגולה שבדור, כמו שנראה מהרמב\"ם ז\"ל בפי' המשנה ובתשובה (סי' מג) שלא היה לו תכלת, כי קודם לזה מזמן החורבן אף כי, וידל ישראל מאד וקצרה יד כלל ישראל להשיג לקיים מצות תכלת, בכל זה יחידי סגולה שבדור היו משיגים דם החלזון לתכלת, כי להיות שהיה נצרך גם להאומות דם החלזון לצבע התכלת לבגדי מלכיהם ושריהם וסגניהם, היה מצוי קצת צידת החלזון, והגם שהיו דמיו יקרים, בכל זה היה אפשר ליחידי סגולה שבדור להשיגו לתכלת מצוה, כי אז עדיין היו ישראל מצויים בארץ ישראל ועל חופי ים התיכון מקום צידת החלזון כמו שיתבאר. ורק אח\"כ בסוף ימי הגאונים שנתגברה עול גלות ישמעאל על ישראל והלכו מגולה אל גולה, וגלו מסביב לים התיכון ומארץ ישראל, כמו שמבואר באגרת הרמב\"ן ז\"ל, שמצא את ארץ ישראל שמם ומעט מזער יהודים נמצאו שמה, וגם הנשארים שמה ובחופי הים לא היו מומחים, ותכלת אינו ניקח אלא מן המומחה, וכמה גזרות ושמדות שהיו אז, ומצורף לזה שהאומות לא הוצרכו עוד לצוד החלזון לצבע התכלת, כי התחילו להשתמש במינים אחרים לצבע התכלת, מאז הופסק לגמרי קיום מצות תכלת, כי גם יחידי סגולה לא השיגה ידם להשיג דם חלזון לתכלת. אכן אח\"כ בימי הרמב\"ם ודורו אחר שחיבר פי' המשנה שהוקל קצת עול הגלות, וכמה מישראל שהיו אז מקורבים למלכות, והרמב\"ם ז\"ל היה סמוך לחוף ים התיכון והיה נסיעתו מצוי על הים חפש אחר החלזון על ידי סימניו המבוארים בש\"ס ומדרשים כמו שיתבאר, והשיגו וקיים מצות תכלת כמו שנראה להדיא מחיבורו שמסמנו בסימנים יותר מכפי שנתבאר בגמרא, ורק שאח\"כ בעונותינו עוד נתגבר עול הגלות עד שנתבטל מאתנו קיום מצות התכלת ונשכח לגמרי, וממילא כי גם בימינו אינו מן הנמנע אשר אחר החיפוש ע\"י הסימנים שבש\"ס ומדרשי חז\"ל והגאונים ז\"ל נשיגהו בעזר האל יתברך: \n" + ], + [ + "הטענה השניה: הגם שנתבאר שגם עכשיו מציאות החלזון לא נתבטל אכתי יש לומר שהוא מן הנמנע לשוב ולקיים מצות תכלת כבראשונה, כי יש לומר שבאמת מראה צבע התכלת יכולה להיות מכמה מיני חלזונות ותולעים, אלא שמצות התורה היה מטעם הכמוס וסוד בטעמי המצוה שיהיה דוקא ממין חלזון אחד שהיה ידוע אז, וכיון שפעם אחת נפסק ונתבטל מאתנו קיום מצות תכלת, ונשכח מאתנו על איזה מין ממיני החלזון הקפידה התורה, ממילא שוב אי אפשר לנו לשוב לקיים מצוה זו אם לא ע\"י נביא שינבא לנו בשם ה' שזה הוא החלזון שצותה עליו תורה, אבל בלא נביא, הגם שנמצא חלזון שנוכל לצבוע בדמו צבע התכלת, אבל איך נדע שזה הוא החלזון שצותה עליו תורה:", + "אכן גם טענה זו ביטולה מבואר, שזה היה שייך אם היה בא מפורש בתורה שהתכלת צריכה להיות מחלזון ידוע, שפיר היה אפשר לומר שמצות התורה היתה דוקא מזה החלזון שהיה ידוע אז, אפילו לא בא מפורש בתורה, אלא שמצינו לחז\"ל בשום מקום שהוציאו זאת מדרשא דקראי שהתכלת צריך להיות מחלזון, ג\"כ היה אפשר לומר שקיבלו הלכה למשה מסיני שצריך להיות דוקא ממין חלזון אחד שהיה ידוע להם אז, אכן הרי באמת לא נזכר חלזון בתורה כלל, וגם לא מצינו לחכמינו ז\"ל שהוציאו צורך החלזון מדרשא דקראי, וממילא אי אפשר לומר שהיה להם בקבלה הלכה למשה מסיני על החלזון, שהרי כל מה שהוא בקבלה מ\"מ צריך שיהיה מדוייק ומידרש מקראי מן התורה, כדאיתא בירושלמי מסכת סוטה (פ\"ה ה\"ב) שידעו שהשלישי פסול בתרומה ורביעי בקודש, אלא שיהא הכל משועבד להלכה יעו\"ש:", + "והיינו כמו שביאר הרמב\"ם ז\"ל בהקדמתו לפירוש המשנה, שאתרוג והדס היו בקבלה מסיני שהם פרי עץ הדר וענף עץ עבות הכתוב בתורה, אלא שרצו לדייק איך הוא מדוייק מן התורה, שכל ההלכות נכללו בתורה, ולכן בכל מקום שלא נמצא מפורש בתורה מוכרח הוא שיצא הדבר ע\"פ דקדוקי התורה יעו\"ש:", + "אמנם בטעם הצרכת חלזון לתכלת שהצריכו חז\"ל במס' מנחות (מ\"ב:) מייתינן דם חלזון וכו' יעו\"ש, ולמה הרי בתורה לא נאמר אלא תכלת דהיינו צבע כזהר הרקיע יהיה ממה שיהיה, ובאמת הרב בעל תפארת ישראל בפתיחתו לסדר מועד (קונטרס בגדי קודש) מצדד לומר דבקושטא אין צריך לתכלת חלזון דוקא יעו\"ש, אבל אישתמיטתיה ברייתא ערוכה בתוספתא דמנחות (פ\"ט) תכלת אין כשרה אלא מן החלזון שלא מן החלזון פסולה יעו\"ש, ומקור דבריו מהא דמנחות (מג.) אי איפרד חזותיה פסולה אי לא איפרד חזותיה כשרה יעו\"ש, וכיון דצריך שתהא עומדת ביפיה ולא תשתנה, להכי הצריכו חז\"ל דם חלזון דוקא לצבע התכלת, דקים להו לחז\"ל דצבע התכלת אי אפשר שתהא עומדת ביפיה ולא תשתנה אלא כשהיא מדם חלזון:", + "והיינו כי באמת ידוע שאין הנצבע קולט את עין הצבע שיהיה מקושר עמו להיות צבעו מתקיים בו אלא אם כן הם במעלה וכח אחד, דומם ודומם, צומח וצומח, חי וחי, שאז הם מתאחדים ומתקשרים יחד להיות נשאר מראה הצבע מתקיים בהנצבע, אבל כשהנצבע כחו גבוה במעלה מהצבע, שהנצבע מחי והצבע מצומח, או שהנצבע מצומח והצבע מדומם, אין הנצבע מתקשר עם הצבע להיות מראה הצבע מתקיים בו. כי הנצבע להיות כחו גבוה במעלה מן הצבע גובר על הצבע ומבטלו, ולזה מראיתו נכהית כל פעם יותר ומתקלקל, ולפעמים גם כשהצבע כמו גבוה במעלה מן הנצבע, אינן מתקשרים יחד ואין בכח הנצבע לקבל היטב מראית הצבע, כאשר ידוע בצבע אדום הישמעאלי (טירקיש ראט) לא ידעו לצבוע צמר גפן במראה צבע זו, לפי שהצבע דק מאד והצבע הוא מחי והנצבע הוא צומח אינם יכולים להתקשר יחד, והיה לזה תחבולה בסוד אצל הישמעאלים איך לצבוע הצמר גפן בצבע מראה זו, ומדינת בריטניא אשר להם יד ושם בחכמת מלאכת הצביעה שנים רבות הוציאה כמה הוצאות עד שנודע להם התחבולה, שצריך לשרות הצמר גפן כמה שבועות בזבל כבשים, כדי שהצמר גפן יקבל בתוכו כח חמימות מדבר שיש בו כח חמימות בעל חי עד שיהיה הנצבע והצבע בכח ומעלה אחת שיוכלו להתקשר יחד, ובלתי זאת אין הצמר גפן יכול לקבל הצבע:", + "ומה שנראה שצובעים דבר מן החי עם צבע צומח או דומם וצבעו מתקיים, כגון השחרת העורות וכדומה, אין זה צבע כלל, אלא הוא באחת משני פנים, או שהוא רק ליקוי וכמין שריפה. או שיהא צבע דבוקה, שהצבע נדבק ומונח על גבי הנצבע כמו צבע הדפוס (דרוק פארב) שיש בו הרבה ממין הדבק ועל ידי זה מתקבל ומתדבק. אבל מראה צלולה ובהירה, אי אפשר שיקבל דבר הנצבע להיות מראה הצבע מתקיים בו ולא תשתנה, אלא אם כן כשהנצבע הוא במעלה וכח אחד עם הצבע וכאמור:", + "ולזה באמת עד היום משפסקו להשתמש לצבוע מראה התכלת בדם חלזון, אין לנו צבע מראה התכלת מתקיים בצמר שלא תשתנה, לאשר אינו בנמצא צבע מראה התכלת שתהיה ממין החי, ומה שצובעין בקלא אילן הנקרא (אינדיך) אף כשהצבע עמוקה מאד ונכנס בהצבע ממינים השורפים ומכווצים, מכל מקום אינו מתקיים יפה, וכל שכן כשעושין ממנו צבע בהיר שאינו מתקיים כלל וניכר שמתחיל להשתנות ולכהות מזמן לזמן:", + "וכיון שצבע התכלת שצותה התורה צריכה להיות עומדת ביפיה ולא תשתנה, הצריכו חז\"ל שתהיה מחלזון, שאז הוא בודאי צבע העומדת ביפיה ולא תשתנה:", + "הן אמת ולא אכחד, כי גם הצבעים ממין החי כגון צבע אדום שידוע שהוא ממין החי, אי אפשר שלא ישתנה ויכהה מראיתו בזמן מן הזמנים כשיזרח עליו השמש פעמים רבות, אמנם אין כוונתנו באמרנו צבע מתקיים, שלא תשתנה גם על ידי פעולה הגורם לחסר ולהוציא הצבע מהנצבע, כי זה ודאי דבר שאי אפשר, שהרי החוש מעיד שאור השמש טבעו להוציא ולחסר חומר ויסוד כל הצבעים, וכמו שנראה בחוש שאפילו דבר המוזהב שהוא באמת מצופה זהב ורק שהציפוי דק מאד בתכלית הדקות, אם יעמוד ימים רבים נגד אור השמש ישלט בו החסרון וההפסד כטבע כל הווה נפסד ומפני זה ישתנה מראהו, וכן נראה בחוש שעשן הגפרית מוציא ומחסר כל הצבעים אפילו צבע שהוא בתולדה, כמו שנודע בנסיון אם נקח דבר הנצבע היטב במראה אדומה ומתקיימת, ונניחנה בתוך כלי סתומה מעושנת מגפרית ונוציאנה אחר כך לבנה כשלג, והכי אמרינן במס' נדה (סב.) דצפון צבע נמי מעביר יעו\"ש:", + "אכן רצוננו באמרנו צבע המתקיימת, היינו שלא תשתנה מצד עצמה מצד אריכת הזמן בלי גורם אחר, ולזה מהני בדיקת הסממנים שבמס' מנחות (מג.) דבצבע שאינה מתקיימת מצד עצמה ותכהה באריכת הזמן, תכהה נמי ותתקלקל בבדיקה הנזכרת התם, וצבע המתקיימת מצד עצמה ולא תכהה באריכת הזמן לא תתכהה נמי בבדיקה הנזכרת התם:", + "מיהו אכתי הא גופא צריך ביאור, מנא להו לחז\"ל דתכלת שצותה תורה צריך שתהא עומדת ביפיה ולא תשתנה, ואין לומר מדכתב רחמנא תכלת בעינן המובחר, שבמין תכלת, וגם זה הוא מכלל מובחר המין שתעמוד ביפיה ולא תשתנה דזה אינו, דהן אמת דודאי בעינן מובחר אכן היינו למצוה אבל לא לעכב, וכמו בכל מצות התורה קרבנות וכדומה דגם כן בעינן מובחר והיינו לכתחלה למצוה אבל לא לעכב בדיעבד, ולמה כאן שלא מן החלזון פסולה:", + "ונראה להיות שצותה התורה על התכלת במשכן ובבגדי כהונה, וקי\"ל במס' זבחים (יח:) דבעינן למצוה שיהיו חדשים ואם הם מטושטשין פסולין יעו\"ש, א\"כ פשיטא דכי הוכהה מראית צבען הוי להו כמטושטשין ופסולין, ועל כרחך דמצות התורה בתכלת דבגדי כהונה היתה שתהא עומדת ביפיה ולא תשתנה, דאין לומר דאין הכי נמי שתכלת של בגדי כהונה לא בעינן שתהא עומדת ביפיה ולא תשתנה, אלא דבקושטא כשמכהה מראית צבען נפסלו ועשאו באמת חדשים, דזה אינו שהרי התורה אמרה (שמות כ״ט:כ״ט) ובגדי הקדש אשר לאהרן יהיו לבניו אחריו, ובאמת כשהצבע היא צבע שאינה עומדת ביפיה ומשתנית מצד עצמה, מכהית ואתאי מכהית ואתאי, ומיד מתחלתה מתחילה להיות מכהית והולכת, אלא ודאי היתה צריכה צבע התכלת שבבגדי כהונה להיות צבע העומדת ביפיה ולא תשתנה. וממילא כל תכלת האמורה בתורה דכוותה צריכה שתהא עומדת ביפיה ולא תשתנה ולהכי הצריכו חז\"ל חלזון בתכלת:", + "והגם שהרב תפארת ישראל בפתיחתו לסדר מועד (קונטרס בגדי קודש) פשיטא ליה דלתכלת של משכן ובגדי כהונה לא היה להם חלזון כלל, ונסתייע לזה מירושלמי מס' שבת (פ\"ז ה\"ב) יעו\"ש, אכן אישתמיטתיה ש\"ס ערוך במס' שבת (עד:) קשירה במשכן היכא הואי וכו' שכן ציידי חלזון קושרין ומתירין יעו\"ש, הרי להדיא שהיה החלזון במשכן. ואפילו שהיה ראיה מירושלמי להיפך, אין לנו להזניח פשטות לשון הש\"ס מקמי ירושלמי. ובאמת גם מירושלמי אין ראיה כלל, דזה לשון הירושלמי (שם) הצד חלזון ופצעו אית תניי תני חייב שתים אית תניי תני אינו חייב אלא אחת, מאן דאמר שתים אחת משום צד ואחת משום נטילת נשמה, מאן דאמר אחת היידא משום נטילת נשמה ולית לה צידה. ואתיא כההוא דאמר ר\"א בי רבי יוסה רבי אבהו ורבי שמעון בן לקיש בשם רבי מאיר, מין חיה טהורה ברא הקב\"ה למשה במדבר כיון שעשה בה מלאכת המשכן נגנזה וכו'. ופי' הקרבן עדה וז\"ל ולית לה צידה, דאינו חייב משום צידה ואינה בכלל אבות מלאכות שלא היתה צידה במשכן כלל, דחלזון לתכלת ודאי לא היה במדבר שהחלזון לא נמצא אלא בא\"י ובחלקו של זבולן, ותכלת היה להן לישראל ממצרים. ובבהמות דהיינו באילים שהיו צריכין לעורות לא שייך צידה, אלא דבתחשים איכא למימר דהיתה צידה, ואתיא כהאי דאמר וכו' מין חיה טהורה ברא וכו' א\"כ בה ודאי דלא שייך צידה, כיון דלא נבראת אלא למשה לבדו ובאת אליו הילכך לית לה צידה. לישנא אחרינא ולית לה צידה משום צידה אינו חייב ואתיא כהאי דאר\"א וכו', כלומר הא דאמרת דליכא צידה בחלזון א\"כ צידה במשכן מי הוה, דבבהמה לא שייך צידה לכך קאמר דס\"ל כר\"א והיה שם חיה ובה היה צידה ע\"כ. ועי' פני משה שפיר בפירוש הראשון של הקרבן עדה בסגנון אחר קצת יעו\"ש.", + "והנה לפי' השני של הקרבן עדה אין שום משמעות כלל מהירושלמי לומר שלא השתמשו בחלזון לתכלת של מדבר, אלא שהרב תפארת ישראל תפס לעיקר כפירוש הראשון של הק\"ע, משום דבהכי מיושב קושית התוס' במס' שבת (עה. סוד\"ה הצד) שנשארו בצ\"ע על סתירת הסברות, דבש\"ס דילן מבואר דשייך צידה בחלזון, ומהא דירושלמי משמע דצד חלזון לא מיחייב משום צידה יעו\"ש, ולפירש הראשון של הק\"ע ניחא, דבאמת גם לירושלמי שייך צידה בחלזון, והאי דאינו מיחייב בצד חלזון משום צידה, היינו משום דלא מיחייב בשום צידה אפילו ציד חיה, ונדמה ליה להרב תפארת ישראל ז\"ל, דלהאי פירושא תכלת שבמשכן לא היה מן חלזון כלל מאחר שלא היה להם חלזון במדבר, אכן באמת אפילו כי יהיבנא ליה זאת שמוכרחין אנו לומר להירושלמי שלא היה להם החלזון במדבר, אבל מ\"מ התכלת שהיה להם מחלזון היה, והק\"ע לא קאמר אלא שתכלת היה להן לישראל ממצרים, וכמו עצי שטים שהיה להם ממצרים, אבל במצרים מיהת התכלת היה מצבע דם חלזון מלבד, שבאמת אין אנו מוכרחין לומר שבנס עלה להם החלזון במדבר, דכי כעורה הוא לומר שבנס עלה להם החלזון במדבר כמו שנעשה להם נס בתחש, דאר\"א וכו' מין חיה טהורה ברא הקב\"ה למשה וכו'. ואתי ג\"כ שפיר פירושו דלית לה צידה, כיון דבנס היה מעצמו בא להם, ולא היו צריכין לצודו כמו שפי' הק\"ע גופיה בהאי דתחש. אי נמי כפי' הפני משה דכיון דהיה לשעה לא ילפינן מיניה יעו\"ש, דבאמת דבר תימה הוא לומר שלא היה להם חלזון במדבר אלא שהביאו עמם תכלת ממצרים, דא\"כ לא נעשית צבע התכלת ולא נצבע הצמר לשמה ואנן צביעה לשמה בעינן, ומכליל תכלת דכתיב גבי בגדי כהונה ילפינן לה כמו שיתבאר בעזהי\"ת (במאמר שני בדיני הצביעה). ולומר דלהירושלמי כמו דמצינו בעצי שטים, שצפה יעקב אבינו ע\"ה ברוח הקודש שעתידין בניו לעשות משכן במדבר נטע ארזים במצרים, כמו כן הכין להם תכלת ועשה הצבע מדם החלזון והצביעה לשמה, אבל אם כן אזדא ליה עיקר פירושו דא\"כ שפיר היתה צידה במלאכת המשכן, דמה לי שהיתה המלאכה עוד במצרים ומה לי שהיתה במדבר, אטו מלאכה שהיתה במדבר בעינן, אנן מלאכה לצורך המשכן בעינן, והרי היתה צידה במלאכת המשכן.", + "וראיתי שעיקר ההכרח שהיה להק\"ע ז\"ל לומר דלהירושלמי לא היה להם חלזון במדבר הוא מירושלמי (שם), דקאמר עלה דמתני' דקתני הצובעו מה צביעה היתה במשכן, שהיו משרבטין בבהמה בעורות אילים מאדמים, א\"ר יוסה הדא אמרה העושה חבורה ונצרר בה דם חייב יעו\"ש, ולא קאמר בפשיטות טפי מצביעת התכלת, אלא ודאי משום דקסבר שלא היה להם חלזון ותכלת היה להם ממצרים, וכן כתב להדיא הקרבן עדה (שם ד\"ה מה צביעה) יעו\"ש. אכן לע\"ד אין זה מספיק כנ\"ל, דהגם שהיה להם תכלת ממצרים מה בכך, הרי על כרחך צבעו שם, וא\"כ היתה צביעה בצורך מלאכת המשכן. אמנם הדבר פשוט לע\"ד דלאו בדרך קושיא קאמר לה הירושלמי מה צביעה היתה במשכן, דמי לא ידע שהיתה שם צביעה בתכלת וארגמן ותולעת שני, אלא בניחותא ובדרך רבותא קאמר לה הירושלמי, שתדע מה צביעה היתה במשכן אפילו מין צביעה כזו, שרק הצביעה מצרירת הדם על ידי חבורת השרביט ג\"כ היתה במשכן, וגם צביעה זו בכלל מלאכת הצובע הוא, וכדמסיים הדא אמרה העושה חבורה ונצרר בה דם חייב, והרי באמת יש בזה פלוגתא בין רש\"י והתוס' ז\"ל יעו\"ש. ובהא נחתינן ובהא סלקינן, שאין הכרח כלל לומר שלא היה להם חלזון במדבר, וממילא מסתבר טפי דבקושטא היה להם, ומ\"מ מתפרש לן הירושלמי שפיר כפי' הקרבן עדה והפני משה ז\"ל כנ\"ל:", + "מיהו באמת אנן בעניותין גם בעיקר פירושם ז\"ל לא זכינו לעמוד, דפירוש השני שבקרבן עדה ודאי תמוה כמו שתמהו התוס' ז\"ל, דאיך יהיה פלוגתא במציאות אי שייך צידה בחלזון או לא. ופירוש ראשון של הק\"ע ופי' פני משה ז\"ל ג\"כ דחוק לע\"ד, דהך מ\"ד בירושלמי לית ליה חיוב בצידה כלל, והרי להדיא קתני הצד מכלל ל\"ט מלאכות, ועכ\"פ איך הוי משתמיט הך מ\"ד לומר עלה דמתני' לית כאן צידה. ועל כן נראה לע\"ד עיקר הגירסא לית לה צידה ופירושה הוא, לפי מה שנתבאר דהחלזון גידולו הוא בים ועולה ג\"כ להרים שבים, ונראה שבים הוא דשייך ביה צידה אבל כשעולה להרים ניצוד ועומד הוא. והגם שנתבאר מספר הקנה שקשה לקחת אותו, משום שדרכו כשעולה בהרים לתקוע עצמו בארץ בחידודי פתיליו, מיהו צידה לא שייך בו, דניצוד ועומד הוא. וקסבר מאן דאמר בירושלמי הצד חלזון ופצעו אינו חייב אלא אחת משום נטילת נשמה לית לה צידה, כלומר אין לה לחלזון חיוב צידה אפילו היכא ששייך בו צידה, כדמפרש טעמא ואזיל כדאר\"א וכו' מין חיה וכו' הכי נמי החלזון בנס היה עולה להם במדבר ובארץ ניצוד ועומד הוא, וכיון שבמשכן לא היה בו צידה אינו חייב בצידתו גם במקום ששייך בו צידה, דדוקא שאר בריות שלא היו כלל במשכן אית בהו חיוב צידה משום צידת תחש שהיה במשכן, שהגם שבנס בראו להם הקב\"ה, אבל היו צריכין לצודו, שהנס לא היה אלא בבריאתו. אבל חלזון כיון שהיה במשכן בלא צידה, הוי כמו אין במינו ניצוד, ולא ילפינן ביה חיוב צידה ממה שהיה צידה במשכן גבי תחש. ואידך מ\"ד בירושלמי וש\"ס דילן קסברי כיון דילפינן מלאכת צידה דליחייב עלה משום דהוי במשכן גבי תחש, ממילא מיחייב נמי אצידת חלזון היכא דשייך בו צידה, דהגם דחלזון שהיה במשכן לא היה בו צידה שניצוד ועומד היה, מ\"מ היכא דשייך ביה צידה לא גרע צידתו מצידת שאר הבריות. והשתא פלוגתייהו הוי בסברא ולא במציאות, ועיין בתשובות רדב\"ז סי' תרפ\"ה יובא בדברינו לקמן בביטול טענה הרביעית:", + "ועוד יש לומר דנפקא להו לחז\"ל דתכלת שצותה תורה צריכה שתהיה עומדת ביפיה ולא תשתנה, מהא דכתיב (שמות כ״ח:ל״א) כליל תכלת וכשנכהה מראיתו לא הוי כליל תכלת, וכדדריש רבי חנינא בן גמליאל לענין טעימה פסולה במס' מנחות (מב:) יעו\"ש. ואפילו רבי יוחנן בן דהבאי דפליג התם וקאמר אפילו מראה שני שבה כשר, היינו מראה שני שבה כשר, היינו מראה שני שבה בתחלת הצביעה, אבל משנצבע למצותו ואחר כך מכהה והולך בכל פעם ודאי לא הוי כליל תכלת, ולהכי ודאי צריכה שתהא עומדת ביפיה ולא תשתנה, דאם תהיה צבע שאינה עומדת ביפיה ומשתנה, הרי ודאי תפסל משתתחיל לכהות מראיתה ולהשתנות, ואם כן שמא תפסל ולאו אדעתיה. אלא ודאי מדאמרה תורה כליל תכלת, ודאי צריכה שתהא עומדת ביפיה ולא תשתנה, על דרך לא אמרה תורה שלח לתקלה, וילפינן תכלת דציצית מתכלת דבגדי כהונה, דכל תכלת האמור בתורה צריכה שתהא עומד ביפיה ולא תשתנה, ולהכי הצריכו חז\"ל חלזון דקים להו לחז\"ל דצבע התכלת שממין אחר אינה עומדת ביפיה ומשתנה:", + "ובהיות כן שאין הצרכת החלזון בתכלת מהילכתא בלא טעמא מגזה\"כ או מהלכה, אלא שהוא מטעם וסברא כדי שתהא הצבע עומדת ביפיה ולא תשתנה, א\"כ אם אחר החיפוש תשיג ידנו למצוא דם איזה מין חלזון שיהיה שנוכל לצבוע בו צבע התכלת צבע עומדת ביפיה ולא תשתנה, ודאי נוכל לקיים מצות תכלת בלא שום ספק, דממה נפשך אי הקפידו חז\"ל על מין חלזון אחד ידוע דוקא, והיינו על כרחך משום דקים להו לחז\"ל דליכא בעולם מין חלזון אחר או בריה אחרת שנוכל לצבוע בדמו צבע תכלת שתהא עומדת ביפיה ולא תשתנה, א\"כ על כרחך זה החלזון שהשגנו הוא אותו חלזון שכוונו עליו חז\"ל, שהרי אנו רואים שנוכל לצבוע בדמו צבע התכלת צבע שתהא עומדת ביפיה ולא תשתנה. ואם מין חלזון ובריה אחת היא ואינו אותו חלזון שדברו עליו חז\"ל, א\"כ על כרחך שלא הקפידו חז\"ל על מין חלזון אחד ידוע דוקא, אלא הוא הדין כל מיני חלזונות ותולעים שנוכל לצבוע בדמן צבע תכלת שתהא עומדת ביפיה ולא תשתנה שפיר דמי, ושלא מן החלזון פסולה דקתני היינו מצבע צומח או דומם, דהא כל עיקר הצרכת חלזון בתכלת לאו מהילכתא בלא טעמא הוא, אלא מהאי טעמא גופיה הוא שתהא הצבע עומדת ביפיה ולא תשתנה:", + "וראיה לכל זה מסוגיא דמנחות (מב:) רב יצחק בר רב יהודה בדיק ליה כו' איפרד חזותיה פסולה לא איפרד חזותיה כשרה וכו' יעו\"ש. ואי הצרכת החלזון בתכלת מגזה\"כ או מהלכה דוקא על מין חלזון אחד ידוע אם כן איך מועלת הבדיקה, הרי הגם כי לא איפרד חזותיה ונדע שאינו צבע קלא אילן, אכתי דלמא הצבע הוא מדם חלזון אחר ולא מאותו חלזון שהקפידה עליו תורה, אלא ודאי דטעם הצרכת חלזון בתכלת הוא מטעם וסברא כנ\"ל שתהא הצבע עומדת ביפיה ולא תשתנה, ושפיר מועלת הבדיקה ממה נפשך, אי הקפידו חז\"ל על מין חלזוןן אחד ידוע, ועל כרחך משום דקים להו דבמין חלזון אחר אין הצבע עומדת ומשתנה, א\"כ הבדיקה מוכחת לן שהצבע היתה מזה החלזון שהקפידו עליו חז\"ל, ואי זו הצבע הוא מחלזון אחר לא מאותו חלזון שדברו עליו חז\"ל, א\"כ על כרחך שלא הקפידו חז\"ל על מין חלזון אחד ידוע דוקא כנ\"ל. הנה נתבאר ביטול טענה השניה, ועוד יתבאר אי\"ה ביטולה עם ביטול טענה השלישית: \n" + ], + [ + "הטענה השלישית: כי אף שנשיג למצוא איזה חלזון שנוכל לצבוע בדמו צבע התכלת, וכמו שנתבאר, דכיון שנוכל לצבוע בו צבע התכלת העומדת ביפיה ולא תשתנה ודאי הוא כשר לתכלת כנ\"ל, אבל היאך אפשר לן לדעת זאת שצביעתה היא צביעה העומדת ביפיה ולא תשתנה. ודאי אי הוי פשיטא לן כי קרינן בזה החלזון שנשיג לחלזון שכוונו עליו חז\"ל, שפיר אנו סומכים על חז\"ל דקים להו שצביעת דם החלזון היא צביעה העומדת ביפיה ולא תשתנה, אכן הרי בגוף החלזון שנשיג יש לנו ספק אם קרינו לחלזון שכוונו עליו חז\"ל. ורק מכח הוכחה זו אנו באים להכשירו מחמת שצביעתו היא צביעה העומדת ביפיה ולא תשתנה כנ\"ל, א\"כ צריכים אנו לדעת זאת בבירור, ואיך אפשר לדעת זאת שמא באמת אין צביעתה צביעה העומדת ביפיה ולא תשתנה, ובאמת לא קרינו לזה החלזון שדברו עליו חז\"ל ובאמת לא לזה החלזון כוונו חז\"ל:", + "אכן גם טענה זו בטולה מבואר משני פנים: ", + "אחת
שהרי אפשר לידע זאת ע\"י הבדיקה המבוארת בש\"ס מנחות (מב: ושם) רב יצחק בריה דרב יהודה בדיק ליה מייתי מגביא גילא ומיא דשבלילתא ומימי רגלים בן ארבעים יום ותרי לה בגווייהו מאורתא ועד לצפרא איפרד חזותיה פסולה לא איפרד חזותיה כשרה, ורב אדא קמיה דרבא משמיה דרב עוירא אמר מייתי חמירא ארכסא דשערי ואפיה לה בגוויה אישתנאי למעליותא כשרה לגריעותא פסולה כו' ומסקינן שמועתא אהדדי אתמר ואם כהתה בבדיקה דרב יצחק בדקין לה תו להכשירה בבדיקה דרב אדא יעו\"ש. ופסקה להלכה הרמב\"ם ז\"ל בהלכות ציצית (פ\"ב הלכה ה') יעו\"ש:", + "אמת שהרב בעל תפארת ישראל (שם) שדי בה נרגא בבדיקה זו, וכתב דאין אנו בקיאין באותן סממנין שהזכיר הש\"ס שיבדקו בהן אם אינו משתנה כשיבדקוהו בהן, דהרי מגביא גילא ומיא דשבלילתא שהזכיר הש\"ס מחולקין רש\"י ורמב\"ם בפירושן ע\"כ, אכן בעניותין במחילת כבוד תורתו הרמה פטומי מילי בעלמא נינהו, דמה שכתב דאין אנו בקיאין באותן סממנים שהזכיר הש\"ס הוא דבר מתמיה, כיון שלא נמצא בשום אחד מהראשונים ז\"ל לומר שאין אנו בקיאים אותן סממנין, ואם הוא ז\"ל לא היה בקי בהן יגזר אמר שלא ימצא בעולם מי שבקי בהן, בעניי זכיתי ת\"ל להיות בקי בהן ובשמותיהן, הן לפי פירש\"י ז\"ל הן לפי פי' הרמב\"ם ז\"ל, ומה שכתב דהרי מגביא גילא ומיא דשבלילתא שהזכיר הש\"ס מחולקין רש\"י ורמב\"ם בפירושן, שכח שגם בחמירא דארכסא מחולקין רש\"י ורמב\"ם, דרש\"י פי' שאור קשה ורמב\"ם העתיק בצק, ואולי היתה גירסתו כך עי' כסף משנה (שם) אכן מה בכך הרי אנו יכולין לבדוק שתי הבדיקות הן לפי' רש\"י ז\"ל והן לפי' הרמב\"ם ז\"ל, ות\"ל אותן הסממנין הנודעים לי שהן הן אותן הסממנין שהזכיר הש\"ס בבדיקה זו, יכולנו לברר זאת מדברי חז\"ל עצמן העשירים במקום אחר, וא\"כ שפיר אנו יכולין לדעת באותו חלזון שנשיג לצבוע בדמו צבע התכלת, אם צביעתה צביעה העומדת ביפיה ולא תשתנה ע\"י שנבדוק אותה בבדיקה הנזכרת בש\"ס. וזה ג\"כ ביטול לטענה השניה, שהרי אפילו היה מפורש הצרכת החלזון בתכלת בתורה ושהיתה הקפידא על מין חלזון אחד ידוע דוקא, הרי ג\"כ על ידי בדיקה זו כשתהא עולה יפה בדם חלזון זה שנשיג, אנו יודעין בבירור שזה הוא אותו החלזון שצותה עליו תורה, שאם לא היה זה לא היתה הבדיקה עולה בו יפה, שהרי הבדיקה בש\"ס לכך נזכרה לברר אם התכלת הוא מדם החלזון וכשרה או שהיא ממין אחר ופסולה וזה ברור, הא חדא. ", + "שנית
גם בלא בדיקה כלל, נראה לע\"ד ברור, שאם נשיג חלזון לצבוע בדמו צבע התכלת, ויהיה נמצא בזה החלזון כל הסימנים והסגולות שנתנו חז\"ל בזה החלזון שדברו בו, שוב אין לנו לספק כלל שודאי הוא אותו חלזון עצמו שכוונו עליו חז\"ל, והרי חז\"ל סמנו לנו את החלזון במס' מנחות (מד.) תנו רבנן חלזון זה גופו דומה לים וברייתו דומה לדג וכו' יעו\"ש, ונראה ברור, שמשום הכי גופיה סמנו אותו, לאשר חז\"ל שערו בחכמתם אשר לסיבת גליותינו וליקרת מציאותו קרוב הדבר שישכח מאתנו איזה הוא זה החלזון, לזאת ציירו וסמנו לנו סימני החלזון לידע לחפש אחריו כשיהיה לאל ידנו. תדע שהרי הרמב\"ם ז\"ל בחיבורו (שם) העתיק ברייתא זו, ודבר ידוע הוא שהרמב\"ם בחיבורו אינו מביא דברי אגדה רק מה שיש נפקא מינה לדינא, אלא ודאי מייתי לה לדינא שנוכל לסמוך על סימנים הללו שזה הוא החלזון להכשיר דמו לתכלת. ובעניותין מצאנו עוד הרבה סימנים וסגולות בהחלזון מפוזרים בדברי חז\"ל, והרמב\"ם ז\"ל הוסיף לתת בו סימנים מה שלא נזכרו בש\"ס, אשר מזה אשפוט שהכיר את החלזון וראה אותו כנ\"ל. אשר לזה נראה ברור, לכשנשיג מין חלזון שיהיו נמצאים בו כל הסימנים שיתבארו בעזה\"י, אין לפקפק כלל לסמוך עליהם להכשירו לתכלת בלי בדיקה. דצורך הבדיקה הוא רק כשיש לנו ספק אם הוא דם חלזון, אבל כשברור לנו שהוא דם חלזון אין צורך בהבדיקה כלל. וזה ג\"כ ביטול לטענה השניה, שהרי אפילו היה מפורש בתורה הצרכת החלזון בתכלת, ושהיתה הקפידא על מין חלזון אחד ידוע דוקא, הרי ג\"כ ע\"י הסימנים שימצאו בו בזה החלזון שנשיג נוכל לידע שבאמת זה הוא החלזון שצותה עליו תורה, שאם ימצאו בו אלו הסימנים שנתנו בו חז\"ל ודאי זה הוא אותו החלזון עצמו, ובאמת שמזו הברייתא המסמנת את החלזון נראה דבקושטא חלזון אחר שאין לו אלו הסימנים, הגם שאפשר לצבוע בדמו צבע התכלת, אינו כשר לתכלת. וצריך לומר דקים להו דחלזון שאינו בא בסימנים הללו, אין צביעת דמו צביעה העומדת ביפיה ולא תשתנה: \n" + ], + [ + "הטענה הרביעית: למה ניגע לריק לחפש אחר החלזון ללא הועיל, כי אף אם נשיג אותו החלזון שכוונו עליו חז\"ל ונכיר אותו בסימניו כי הוא זה ודאי לא נוכל לצבוע בדמו צבע התכלת, שהרי כבר אמרו חז\"ל במס' מגילה (ו.) זבלון עם חרף נפשו למות (שופטים ה׳:י״ח) מה טעם משום דנפתלי על מרומי שדה. אמר זבולן לפני הקב\"ה רבש\"ע לאחי נתת להם שדות וכרמים ולי נתת הרים וגבעות, לאחי נתת ארצות ולי נתת ימים ונהרות, אמר לו כולן צריכין לך ע\"י חלזון שנאמר (דברים ל״ג:י״ט) עמים הר יקראו ושפוני טמוני חול, תני רב יוסף שפוני זה חלזון טמוני זו טרית חול זו זכוכית לבנה, אמר לפניו רבש\"ע מי מודיעני אמר לו שם יזבחו זבחי צדק (שם) סימן זה יהא לך כל הנוטל ממך בלא דמים אינו מועיל בפרקמטיא שלו. ופירש\"י ז\"ל שאם יטול שוה פרוטה בלא דמים תתקלקל הצביעה ולא יועיל כלום יעו\"ש. וא\"כ עכשיו אף אם נשיג החלזון, הרי אנו נוטלים אותו בלא דמים משבט זבולן, שהרי גלינו מארצנו ואין זבולן במקומם ליתן להם דמיו, וא\"כ ודאי לא תועיל הצביעה ולמה ניגע לריק. הרי אף שיהיה נראה לנו לעין שיוכל לצבוע בדמו צבע התכלת, על כרחנו לומר שאנו טועין כי ודאי דברי חז\"ל חיים וקיימים:", + "אמנם טענה זו ביטולה מבואר מאד ממה שקדם, שגם אחר החורבן בימי התנאים והאמוראים והגאונים היה מצוי להם התכלת, והרי אז כבר גלינו מארצנו ואי אפשר היה ליקח החלזון בדמים משבט זבולן. וע\"כ דדוקא כשהיו ישראל שרוין על אדמתם והיה ישראל שוכן לשבטיו איש בחלקו, והחלזון היה בחלקו של זבולן, והנוטלו שלא בידיעה בלא דמים היה כגוזל ממנו, על אז היתה אותה ההבטחה, וכדמייתי לה מקרא שם יזבחו זבחי צדק, דהיינו משום גזל יעו\"ש. אבל בעונותינו משגלינו מארצנו, והעמים החזיקו בכל ארץ ישראל עד עת קץ כי ישוב ירחמנו ויחזיר אותנו לציון ברנה בבי\"א, לא שייך אותה ההבטחה, שהרי אין שבט זבולן שרוי שם שיהיה שייך בזה גזל. ולא עוד אלא אף בזמן שהיו ישראל שרוין על אדמם ג\"כ רק הנוטל חלזון שעלה להרים בחלקו של זבולן בלא דמים הוא דמתקלקל הצביעה ואינו מועיל כלום, משום דהוי כגזל. אכן באמת החלזון מצוי בכל ים המערבי והתיכון אלא שצידתו בים קשה, ובחלקו של זבולן היה החלזון עולה מן הים לההרים שלו הנכנסין לתוך הים ומתרבה והיה ניצוד בנקל, כמו שיתבאר בעזהש\"י, נראה ודאי שהצודו אז בים אפילו בחלקו של זבולן בלא דמים לא היה הצביעה מתקלקל. וזה שדקדק רש\"י ז\"ל (שם) לפרש כולן צריכין לך כל אחיך יהיו צריכין לך ע\"י חלזון שעולה מן הים להרים וכו', עמים הר יקראו מכל השבטים יתקבצו להריך לקנות שפוני וכו' יעו\"ש, והיינו דרק כלפי כל השבטים היה החלזון מצוי לשבט זבולן ע\"י שהיה עולה להרים שלו כנ\"ל, והיו כל השבטים צריכים לו לקנות ממנו התכלת, אבל ודאי היה החלזון מצוי גם בכל ים המערבי והתיכון, וכל העמים החונים על הים היה להם החלזון, וכדאשכחן בקרא במפלת צור (יחזקאל כ״ז:ז׳) תכלת וארגמן מאיי אלישה היה מכסך וגו' יהודה וארץ ישראל המה רוכליך בחטי מנית ופנג ודבש ושמן וגו', רוכלי שבא אשור כלמד רוכלתך המה רוכליך במכללים בגלומי תכלת וגו'. הרי דמרבית התכלת היה מאיי אלישה ומרוכלי שבא אשור וכלמד ולא חשיב כלל מארץ ישראל תכלת, כי באמת לא היה להם אלא להספיק לצורך עצמו ללבושי המלך והשרים והכהנים ולתכלת מצוה, אבל לא היה להם כל כך תכלת למכור לחוץ. וא\"כ לכל הני היאך לא נתקלקל הצביעה, כיון שלא לקחו בדמים משבט זבולן. אלא ודאי כנ\"ל דמה שניצוד שלא בחלקו של זבולן לא היה מתקלקל כלל, וכן נראה ממה דאשכחן במס' סוטה (מו:) על פסוק וילך האיש ארץ החתים ויבן עיר ויקרא שמה לוז הוא שמה עד היום הזה (שופטים א׳:כ״ו) הוא לוז שצובעין בה תכלת כו' יעו\"ש, ובמדרש בראשית רבה (פ' סט), והרי זו העיר בארץ החתים נראה שלא דרו בה ישראל שאינה ארץ ישראל, ורק שהיה מצוי לה תכלת, והיה הצביעה עולה יפה אף שלא קנו בדמים משבט זבולן, והיינו כנ\"ל משום שלא מחלקו נטלו וכל זה ברור ונכון:", + "ומצאתי סעד לכל דברינו ממרן הרדב\"ז ז\"ל בתשובתו סי' תרפ\"ה, וזה לשונו הקדוש:", + "שאלת עלה דגרסינן בשבת שכן צדי חלזון היו קושרים ומתירין הרשתות לצוד אותו, ושאלת מהיכן היה להם חלזון שיוכלו לצודו, והלא לא היה נמצא אלא בחלקו של זבולן, וכי אפשר היה לבא לארץ ישראל לצודו:", + "תשובה אין זו צריכה לפנים, שהרי החלזון מצוי הוא בים ובחלקו של זבולן היה עולה מאליו מן הים אל היבשה והיו מלקטין אותו, ואחר שגלו ישראל לא היה עולה, והשאיר נבוזראדן בארץ מדלת העם לכורמים וליוגבים, ואמרו רז\"ל אלו צדי חלזון, משמע שהיו צריכין לצודו. וכן במעשה המשכן היו סמוכים לים הקדמוני ים סוף, שהרי אין בין ים סוף להר סיני אלא דבר מועט, והיו הולכים לים סוף וצדין אותו שהיה נמצא שם. והיינו שלא הוצרכו לומר בחלזון כאשר אמרו בתחש לפי שהיה מצוי, ואפשר שעד היום הוא מצוי אלא שאין מכירים אותו או שאין יודעים לצודו, גם כי אינם צריכים לו שצבע הדומה לתכלת מצוי הרבה, דהיינו איסטיס הנקרא בערבי ניל, וצובעין אותו באופן אומנות שאינו עובר אפילו על ידי גיהוץ, עד כאן לשונו הקדוש:", + "אמנם מה שלא התעוררו לזה רבותינו בדורות שלפנינו אשר קטנם עבה ממתנינו אין לתמוה כלל, וכדמצינו (מלכים ב י״ח:ד׳) וכתת נחש הנחשת אשר עשה משה, כי עד הימים ההמה היו בני ישראל מקטרים לו ויקרא לו נחשתן. ואמרינן עלה במס' חולין (ו.) אפשר בא אסא ולא ביערו בא יהושפט ולא ביערו והלא כל עכו\"ם שבעולם אסא ויהושפט ביערום, אלא מקום הניחו לו אבותיו להתגדר בו וכו' יעו\"ש. והרי הדברים קל וחומר השתא, התם שהיה מכשול ע\"י הנחש שהיו ישראל נכשלין בו לא העיר השי\"ת לבן של צדיקים הללו אסא ויהושפט לבערו, כדי להניח מקום לחזקיה להתגדר בו, והעלים מהם ההיתר לבער נחש הנחשת, כמו שכתבו התוס' (שם ז ד\"ה אלא), כ\"ש וקל וחומר כאן שהוא רק מניעת מצות עשה, שיש לומר שמאת ה' היתה זאת להעלים מגדולי הדורות שלפנינו אפשרות מציאות החלזון בזמן הזה, להניח מקום למי שמוכן לזה להוציא הדבר מכח אל הפועל להתגדר בו:", + "ואלו הם דברי אליהוא בן ברכאל הבוזי ממשפחת רם באמרו (איוב ל״ב:ו׳-ז׳) צעיר אני לימים ואתם ישישים על כן זחלתי ואירא מחות דעי אתכם אמרתי ימים ידברו ורב שנים יודיעו חכמה אכן רוח היא באנוש ונשמת שדי תבינם. שבאמת היאך יאמר, אמרתי ימים ידברו, ולא כתיב (שם יב) בישישים חכמה וארך ימים תבונה, וכן אמרו אכן רוח היא באנוש, הלא כתיב (משלי י״ג:כ׳) הולך את חכמים יחכם:", + "אכן אמור אמרתי ימים ידברו הוא, שהן אמת שבישישים חכמה וארך ימים תבונה, כי כן יסד ה' וכדאיתא במס' קידושין (לג.) כמה הרפתקאי דעדו עלייהו, אכן להוציא דבר לאור אל הפועל זה הוא רק מה שהכין ה' לאנוש. וזה רמז במלת ידברו שהדבור הוא הגמר מכל דבר כדאיתא במס' שבת (לג:) פה גומר, וכן להודיע חכמה שיתגלה לאורה זה הוא לה' לבדו אשר חלק לאדם דעת וחכמה, וזה אמרו אכן רוח היא באנוש כדכתיב (איוב כ״ח:כ״ה) לעשות לרוח משקל ומים תכן במדה, ונדרש במדרש ויקרא רבה (פרשה טו) לעשות לרוח משקל אמר רבי אחא אפילו רוח הקודש ששורה על הנביאים אינו שורה אלא במשקל יש שמתנבא ספר אחד ויש שנים וכו'. ומים תכן במדה אמר רבי יודן ברבי שמואל אפילו דברי תורה שנתנו מלמעלה לא נתנו אלא במדה ואלו הן מקרא ומשנה הלכה ואגדה יש זוכה למקרא ויש למשנה ויש לתלמוד ויש לאגדה יעו\"ש. אכן לזה נזכר בנבואה לשון משקל ובתורה לשון מדה, שהמשקל הוא בצמצום ודקדוק עצום ובמדה יש מדה גדושה ומדה מחוקה, וכדאיתא במסכת תרומות (פ\"ד מ\"ו) המודד משובח ממנו והשוקל משובח משלשתן יעו\"ש, שבנבואה אינו יכול לזכות אלא כפי כחו וכדאיתא בתיקוני הזוהר (תיקון יט דף מ:) וביד הנביאים אדמה (הושע י״ב:י״א) לכל אחד נדמה כפי כחו שהוא נשמתו, ובתורה יוכל לזכות בה במדה גדושה ביותר מכפי כח כלי קיבולו:", + "וזה ג\"כ אמרו ונשמת שדי תבינם, שזכר שם הזה, כדאיתא בחגיגה (יב.) שזה השם נותן גבולים, שהיה העולם מרחיב והולך כשתי פקעיות של שתי עד שגער בהם הקב\"ה ואמר די:", + "וזה רומז שלכל נתן השי\"ת גבול לאמר עד פה תבא, וה' ברוב רחמיו הניח אף לקטנים שבקטנים מקום להתגדר בו, וכמו שאמר רבינו הקדוש במס' מגילה (דף כח) הבאים אחריך בהמה ירעו, שאם היה נתגלה ע\"י חכמים הראשונים כל התורה לא היה לדורות השפלים חלק לחדש בתורת ה':", + "ולהיות שראיתי שנתגלגל לידי בהיסח הדעת ע\"י כמה סיבות שונות להתעורר בזה הענין, כמשפט מציאה שבאה בהיסח הדעת כבמס' סנהדרין (צז.), וראיתי כי מן השמים הוא שיתגלה לנו, כי יש תקוה לשוב לקיים מצות תכלת כבראשונה. אמרתי אולי הניח הקב\"ה אף לקטן שבקטנים כמוני לזכות בדבר מצוה שיגלגל זכות הרבים על ידי ואהיה ממזכי הרבים:", + "לזאת שנסתי מתני לחפש שפוני טמוני חול, ואמרתי בטרם כל אחפש ואבקש לדרוש ולהבין בתורתנו הקדושה, אשר כל השפונים הטמונים, כולם בתורה גנוזים. וכמו שמצינו שגם קץ הגאולה מגלות בבל היה טמון בתורה, וכדאמרינן במס' מגילה (יב.) מדאמר בינותי מכלל דטעה וכו' ורק לעת אשר פקד השי\"ת אז נתגלה. וכן מקום המקדש היה טמון בתורה בספר יהושע עד שבא דוד ונתגלה לו כדאיתא בזבחים (נד:), וכן בבנין בית שני אמרינן (שם סב.) לענין המזבח דאנשי כנסת הגדולה קרא אשכח ודרש ושלמה לא הבין לדרשו יעו\"ש. וגם אור ששת ימי בראשית שנגנז, בתורה נגנז, כדאיתא בזוהר הקדוש (בראשית ובספר הבהיר מו:), וגלל כן שמתי אל לבי בטרם כל להוציא כל הסימנים הנמצאים בחלזון בדברי רז\"ל, ועל פיהם יהיה מקום לפני מך ערכי, או לכל מי שהמלך מלכו של עולם יתברך שמו חפץ ביקרו, שיהיה ממזכי הרבים לחפשו, ולכשימצא בריה שימצאו בה כל הסימנים יהיה ידוע ברור שזו הבריה היא החלזון בבירור וזה החלי, יהי רצון שלא אכשל בדבר הלכה: \n" + ] + ], + "The signs according to Chazal": { + "Where the Hillazon can be found": [ + "לבאר מקום מציאות החלזון", + "אם כי כפי הנראה בהשקפה ראשונה מקום מציאותו של החלזון הוא בהרים, כדאמרינן במסכת סנהדרין (צא.), עלה להר וראה שהיום אין בו אלאל חלזון אחד למחר ירדו גשמים ונתמלא כולו חלזונות יעו\"ש. ובאמת במנחות (מד.) דאמרינן ועולה אחד לשבעים שנה פירש\"י ז\"ל ועולה מן הארץ יעו\"ש. ורק בהרים שבחלקו של זבולן דאמרינן במגילה (ו.) כולן צריכין לך על ידי חלזון שנאמר עמים הר יקראו יעו\"ש. וכן משמע בספרי ברכה (פסקא שנד) מקום בים שמוטל בהרים וכו' יעו\"ש. משמע שמקומו הוא בהרים ובחלקו של זבולן הוי דבזבולן וירכתו על צידן כתיב (בראשית מ״ט:י״ג) וצור וצידון סמוכים הם, כדאמרינן במס' שבת (יט.) אין מפליגין בספינה וכו', מצור לצידון אפילו בערב שבת מותר יעו\"ש. והיינו נמי דאמרינן (שבת כו.) ומדלת עם הארץ השאיר נבוזראדן לכורמים וליוגבים וכו' ליוגבים אלו ציידי חלזון מסולמות של צור ועד חיפה, דהנך דוכתי מצור ועד חיפה בחלקו או סמוך לחלקו של זבולן הם:", + "אכן רש\"י ז\"ל גופיה במסכת מגילה (ו.) פירש חלזון עולה מן הים להרים וכו' וכן פירש במקומו במסכת סנהדרין (צא.) וכן פירש במסכת חולין (פט.) אהא דאמרינן שהתכלת דומה לים ופירש\"י ז\"ל וז\"ל, שהחלזון מן הים הוא עולה וכו' יעו\"ש. וכן מפורש ברמב\"ם ז\"ל (ה' ציצית פ\"ב ה\"ב) וזה לשונו ובים המלח הוא מצוי יעו\"ש, ונראה שלמדו לומר כן מלשון הספרי גופיה מקום בים שמוטל בהרים וכו' משמע שעיקר גידולו בים רק שעולה מן הים להרים שבים, והיינו כמו שנתבאר בדברינו לעיל (בביטול טענה הד'), שמקומו בכל ים מערבי וים התיכון, אלא שבחלקו של זבולן היה עולה מן הים להרים שלו הנכנסין תוך הים ומתרבה שם, ומה שפירש\"י במנחות ועולה מן הארץ היינו שם כשעולה מן הים להרים מתרבה:", + "ותורת אמת היתה בפיהם, שכן הוא מבואר להדיא בזוה\"ק (בשלח מח:) זבולן לחוף ימים ישכון והא ימא חד כו' וים כנרת הוה בעדביה ומהכא אשתכח חלזון לתכלתא ועיין עוד בזוה\"ק (בהעלותך קנ.) בחלקיה דזבולן ימא וכנסת ישראל אקרי ים כנרת והכי אתחזי בגין דהא תכלת נפיק מתמן ואוקמוה יעו\"ש, הרי מבואר להדיא שמוצא החלזון הוא בים:", + "אלא שבדברי הזוה\"ק שהחלזון נפיק מים כנרת יש לעיין, הרי ים כנרת לא היה כלל בחלקו של זבולן, שהרי זבולן ירכתו על צידון ושם ים המערבי. אכן נראה כמו דאיתא בירושלמי מגילה (פ\"א ה\"א) וערי מבצר הצדים צר וחמת רקת וכנרת (יהושע י״ט:ל״ה) הצדים כפר חיטייא צר דסמיכא לה חמת חמתה רקת טבריא כנרת גינוסר, התיב רבי לוי והכתיב והערבה עד ים כנרת מעתה שני גינוסריות היו או לא היו אלא שני אבטוניות כגון בית ירח וצינבריי שהן מגדלות כינרים ע\"כ. וביארנו שם דהך וערי מבצר וגו' וכנרת אמור בגבול בני פתלי ולזה הקשה לו לרבי לוי מקרא והערבה עד ים כנרת האמור בחלקו של הראובני והגדי, ומסיק דבקושטא תרי מקומות נינהו, ותרווייהו נקראו כנרת על שם שהן מגדלות כינרים, והוא מין אילנות טובים וחשובים כהאי דמסכת בבא בתרא (מח:) טאבא תלא לפאפי אכינרא, וכן בפסחים (קיא:) טולא דכנדא וגירסת הערוך דכנרי, והיינו דכנרת אינה שם העצם אלא על שם הכינרים הגדלים שם, וגם שאר מקומות שמגדלין כינרים נקרא ג\"כ כנרת כגון בית ירח וצינבריי. וכן איתא להדיא במדרש בראשית רבה (פ' צח) אמר ר' ברכיה כל חוף ים של טבריא נקרא כנרת יעו\"ש. ומעתה נראה דגם בחוף ים המערבי בחלקו של זבולן ג\"כ היו מגדלין כינרים והיה ג\"כ נקרא כנרת על שם זה:", + "אכן לשון הרמב\"ם ז\"ל ובים המלח הוא מצוי יעו\"ש בכסף משנה שלא העיר מקורו והניחו חלק. ובאמת צ\"ע דסתם ים המלח ימה של סדום הוא, וידוע דימה של סדום היו מחזיקין שלא נמצא שם שום ברואים כלל, ועכ\"פ לא שכיח שימצא שם, ומלבד זה הרי ימה של סדום לא היה בחלקו של זבולן:", + "אכן נראה שהרמב\"ם ז\"ל דרכו לקרוא ים המלח כל הימים שאין מימיהם מתוקים, כנראה מלשונו ז\"ל בתשובותיו (סי' קנ\"ד) על שאלה אם מותר להפליג בספינה בשבת, והשיב בזה הלשון: אין הפרש בין ההליכה בימים המלוחים ובין אלו הנהרות שמימיהם מרובין. וכן באגרותיו כתב בה הלשון, ולפעמים אני רושם ואני עולה בספינה בים המלח יעו\"ש. והרי באמת ידוע שאותו ים המלח, דהיינו ימה של סדום, לא תלך בו אנית שיט, אלא ע\"כ כוונתו על שאר הימים ים המערבי והתיכון קורא אותם ים המלח, לפי שיש ימים קטנים כגון ימה של סובכי וימה של טבריה שמימיהם מתוקים וראויים לשתיה, והימים הגדולים כולם מימיהם מלוחים, לזה קורא הרמב\"ם ז\"ל כל הימים שמימיהם מלוחים ים המלח, לאפוקי הימים הקטנים שמימיהם מתוקים, ובאמת החלזון נמצא רק בימים מלוחים:", + "וראיתי להרב תפארת ישראל ז\"ל בהקדמתו לסדר מועד (קונטרס בגדי קודש) שתמה על רש\"י ורמב\"ם ז\"ל שפירשו דחלזון מן הים הוא, דא\"כ מה ראיה מייתי הש\"ס בסנהדרין (צא.) מברייתו לתחית המתים שמתהוה בריה חדשה מעפר, הרי כיון שעולה מהים דלמא מקמי הכי הוה בים רק שעל ידי הגשם יצא מהמים יעו\"ש. ובמחילת כ\"ת שגה מאד, שהרי ומטונך דהחלזון מן הארץ הוא תקשה טפי, מה ראיה מייתי מברייתו לתחית המתים דלמא ממקום אחר בא לכאן, וע\"כ לומר ששמר את ההר וידעו שודאי לא בא ממקום אחר, א\"כ לרש\"י ורמב\"ם ז\"ל ג\"כ מיירי ששמרו את ההר וידעו שלא עלה לו מן הים אלא אחד: \n" + ], + "The signs of the Hillazon": [ + "בסימני החלזון", + "א. מראה גופו הוא מראה תכלת דומה לים. דתנו רבנן (מנחות מד.) חלזון זהו גופו דומה לים, ותניא (מנחות מג: סוטה יז. חולין פט.) מה נשתנה תכלת מכל מיני צבעונין מפני שהתכלת דומה לים וים דומה לרקיע וכו', שמעינן מינה שמראה גופו של החלזון הוא מראה התכלת כדמפורש מלשון רש\"י ז\"ל בחולין (פט.) שעל הא דאמרינן שהתכלת דומה לים כתב רש\"י ז\"ל, כאלו טעמא קא יהיב למילתא, וזה לשונו, שהחלזון מן הים הוא עולה וכו' יעו\"ש, כלומר דלהכי התכלת דומה לים, שהרי הוא צבע הבאה מחלזון שהוא עולה מן הים, משמע שהים שהיה מצוי בו ועולה ממנו גורם מראיתו, והגם שבמדרש במדבר רבה (פרשה י\"ד בנשיא לבני אפרים) איתא מפני שהתכלת דומה לעשבים והעשבים דומים לים והים דומה לרקיע והרקיע דומה לקשת והקשת דומה לענן וכו' יעו\"ש, מיהו בירושלמי ברכות (פרק א' הלכה ב') איתא שהתכלת דומה לים וים דומה לעשבים וכו' יעו\"ש וסמי חדא מכמה תרתי: ", + "ב. חומר החלזון דהיינו רכות בשרו והילוכו במים ע\"י סנפיריו דומה לדג. דתנו רבנן במס' מנחות (מד.) וברייתו דומה לדג, והא ודאי דאין לומר דוברייתו דומה לדג על דמות צורתו קאי, דאטו צורה אחת יש לכל הדגים, הרי כמה מיני דגים משונים בצורתם יש שאין צורתו של זה דומה לצורתו של זה כלל, וכבר כתב הגר\"א ז\"ל בספרו הבהיר אליהו רבא מסכת כלים (ר\"פ י') דכל מה שבים דג שמו. ואנן בעניתין בחיבורנו סדרי טהרות מסכת כלים (קי: סוד\"ה ועצמות) כתבנו סעד לדבריו ז\"ל מפירש\"י ז\"ל במסכת חולין יעו\"ש. וא\"כ איזה דמות תערכו לו, אלא נראה כנ\"ל דקאי על תבנית חומרו ותכונתו שנמצא בו כעין סנפיר ששט בו מעין תבנית ותכונת דגי הים, וממשפחת דגי הים יחשב ולא ממשפחת חית הים, מיהו ודאי שאינו כדג ממש, שהרי יכול לחיות ולהשריץ גם ביבשה, כדמוכח מהא דסנהדרין (צא.) כמו שנתבאר בדבריו לעיל (סי' א). וכן מבואר מדברי התוס' במסכת שבת (עה. ד\"ה הצד) שאינו כמו דג ואינו חייב בצידה שלו משום נטילת נשמה יעו\"ש.והגם שהתוס' (שם עג: ד\"ה מפרק) כתבו וזה לשונם, דדוקא חלזון שהוא דג וכו' יעו\"ש, היינו לומר דחלזון הוי יותר שאינו גידולי קרקע מבהמה וכלפי בהמה בכלל דג הוא, אבל אינו דג ממש, כמו שנתבאר והכא נמי לא קאמר אלא וברייתו דומה לדג, אבל לא שהוא דג ממש. וזה ג\"כ כוונת רש\"י ז\"ל במס' מנחות (שם) במ\"ש תבנית דיוקנו יעו\"ש, והוא פירוש על וברייתו אלא שבשגגת המעתיק נשמט מלשונו ז\"ל הציון וברייתו יעו\"ש: ", + "ג. חלזון יש בו גידין ועצמות. כדמוכח מירושלמי מסכת שבת (פ\"א ה\"ג) חזקיה אמר ההורג כינה בשבת כהורג גמל וכו', א\"ר שמעון בן חלפתא ולא מחלזון שמענו וחלזון יש לו גידין ועצמות, ולא כן תני כל דבר שאין לו גידין ועצמות אינו חי יותר מששה חדשים וכו' יעו\"ש. ופי' הקרבן עדה דחוק ותמוה מאד, שפי' ולא מחלזון שמענו שמותר להרגו בשבת דגרסינן בבבלי שבת (ע\"ה.) הצד חלזון והפוצעו אינו חייב אלא אחת רבי יהודה אומר חייב שתים, וסבר רבי שמעון בן חלפתא דאינו חייב אלא משום צידה אבל לא משום נטילת נשמה, והכי קאמר ולמה קאמר ת\"ק ואבא שאול ובלבד שלא יהרוג והלא מחלזון שמענו דמותר להרגו ומ\"ש כינה מחלזון ע\"כ, ואנן בעניותין דבריו ז\"ל שגבו מאתנו וכמה שבושים ותמיהות אנו רואים בפירושו, חדא דשיטת הירושלמי להדיא (שבת פ\"ז ה\"ב) בהך ברייתא דצד חלזון ופוצעו, דלכ\"ע חייב משום נטילת נשמה, ופלוגתייהו דת\"ק ור' יהודה אינה אלא אי מחייב עליו משום צידה וכמו שנתבאר באורך בדברינו לעיל (ביטול טענה השניה). ואפילו לפי שיטת הש\"ס דילן (שם) דלת\"ק דאינו חייב אלא אחת היינו משום צידה ולרבי יהודה דחייב שתים הוא משום צידה ומשום מפרק, הא פרכינן עלה התם וליחייב נמי משום נטילת נשמה ומפרקינן בשפצעו מת, אי נמי בשפצעו חי אלא דמתעסק הוא אצל נטילת נשמה יעו\"ש. אבל פשיטא לכ\"ע דכשמתכוין להרגו חייב, ומה שסיים בהמשך לשון הירושלמי לפי פירושו, וזה לשונו, ופריך וחלזון יש לו גידים ועצמות בתמיה, דלמא שאני חלזון שאין לו גידים ועצמות ולא כן תני וכו' דכינה יש לה גידים ועצמות וכו' יעו\"ש מלבד שאין מקום לזה מאחר דאידחי ליה עיקר פירושו כנ\"ל, אפילו כי יהיבנא ליה עיקר פירושו דברים הללו כבדים ודחוקים לומר דכינה יש לה גידים ועצמות, וחלזון פשיטא ליה כל כך שאין לו גידים ועצמות, עד שמתמיה וחלזון יש לו גידים ועצמות הא ודאי דחיק ואין מתקבל על הלב כלל:", + "גם מה שפי' הפני משה וז\"ל ולא מחלזון שמענו, כלומר דמייתי סייעתא להא דקאמר חזקיה ההורג כינה בשבת כהורג גמל, ואע\"ג דלאו בריה חשיבא שהרי אין לה גידין ועצמות, מ\"מ וכי לא שמענו זה מחלזון דתנינן הצד חלזון והפוצעו חייב שתים, וחלזון יש לו גידין ועצמות בתמיה, הרי מין תולעת היא, ואפ\"ה ההורגו בשבת חייב והוא הדין בכינה יעו\"ש. וגם פירושו ז\"ל דחוק דמהיכן פסיקא ליה כל כך דחלזון אין בו גידים ועצמות, ומה דאסבר לה הרי מין תולעת היא, אמת שרש\"י ז\"ל כתב במסכת סנהדרין לשון זה תולעת שיוצא מן הים יעו\"ש, אבל ודאי לשון זה לאו דוקא שהרי להדיא אמרינן וברייתו דומה לדג, ורק דרש\"י ז\"ל קרי ליה תולעת כהא מלתא שיכול לחיות ולהשריץ על הארץ ביבשה ג\"כ כדאמרן לעיל (סעיף ב), שרק דומה לדג ואינו דג ממש, מיהו כיון שדומה לדג מהיכן פסיקא ליה שאין בו גידין ועצמות, והגם שאין זו קושיא כל כך, דהרי חכמי הש\"ס ודאי הכירו את החלזון וראו אותו ושפיר יש לומר שידעו שאין בו בחלזון גידים ועצמות, אבל א\"כ הוי ליה למימר להדיא ולא מחלזון שמענו והרי חלזון אין בו גידים ועצמות, אבל הרי קאמר וחלזון יש בו גידים ועצמות, ורק דאנן מפרשינן דבלשון תמיה קאמר וחלזון יש בו גידים ועצמות בתמיה, ולשון זה משמע, דמסברא הוא שודאי אין בו בחלזון גידים ועצמות, והא ודאי דחוק דאמאי יהיה כל כך פשוט מסברא שאין בו גידים ועצמות, ובפרט לפי מה שיתבאר דהחלזון נושא עליו לבוש קרני עצמיי, אם כן באמת יש בו עצמות, ועל כל פנים אין הדבר פשוט כל כך לומר מסברא שאין בו גידים ועצמות. ובזה נדחה נמי פירוש ידידי הגאון המפורסם מהרי\"ש ז\"ל האב\"ד לבוב בגליון הש\"ס בירושלמי (שם):", + "והנראה לע\"ד ביאור הירושלמי פשוט, דרבי שמעון בן חלפתא פריך עלה דחזקיה דאמר ההורג כינה בשבת כהורג גמל, והיינו דגם בבריה קלה יש בה משום נטילת נשמה, והרי אנו צריכים לאשכוחי נטילת נשמה דכוותה במשכן ולזה פריך ולא מחלזון שמענו, כלומר מאילים מאדמים לא נוכל לילף נטילת נשמה דבריה קלה, ורק מנטילת נשמה דחלזון שהיה במשכן דזו הבריה קלה ביותר שהיה במשכן, והיה בה נטילת נשמה, מזה אתה רוצה לחייב ג\"כ בנטילת נשמה דכינה. ומה ראיה היא זו, וחלזון יש בו גידים ועצמות בניחותא, כלומר הרי אנו יודעין שחלזון יש בו גידים ועצמות, ומנלן דליחייב בנטילת נשמה דכינה שאין בה גידים ועצמות, ושמא תאמר ומה נפקא מינה בין יש בה גידים ועצמות לאין בה גידים ועצמות, שיהיה סברא דלא למילף נטילת נשמה דבריה שאין בה גידים ועצמות מנטילת נשמה דבריה שיש בה גידים ועצמות, לזה סיים לאלומי הקושיא, ולא כן תני, כל דבר שאין בו גידים ועצמות אינו חי יותר מששה חדשים, וכיון שבריה שאין בה גידין ועצמות אין בה כל כך חיות, סברא הוא לומר דנטילת נשמה דידה לא הוי מלאכה כל כך כנטילת נשמה דבריה שיש בה גידים ועצמות שחיות שלה הוא חיות יותר, וליכא למילף לחייב בנטילת נשמה דכינה מנטילת נשמה דחלזון שהיה במשכן. ועל זה משני דמר רבי יוסי בר רבי בון בשם רב זביד אחת לשבע שנים וכו' מומיתא דרישא וכו', להכי הגם שאינה חיה יותר מששה חדשים חשיב חיות שלה כחיות בריה שיש בה גידים ועצמות, כיון שאינה מתבטלת לגמרי ונעשית אח\"כ עקרב יעו\"ש. הנה נתבאר שהחלזון הוא בריה שיש בה גידים ועצמות, וכך היא מסקנת הירושלמי לפי פירוש הגאון מהרי\"ש ז\"ל יעו\"ש. והרב תפארת ישראל כתב בפשיטות שהחלזון אין בו גידים ועצמות ונמשך בזה אחר פירוש הק\"ע ופ\"מ ז\"ל שלא בדקדוק יעו\"ש: ", + "ד. שהחלזון נושא עליו קליפה ולבוש הגדל עמו. כדאמרינן במדרש דברים רבה (פ' ח) וכן הוא במדרש תהלים, החלזון הזה כשהוא גדל מלבושו גדל עמו ועיין בערוך ערך חלזון, וכן מלשון הש\"ס שבת (ע\"ה.) הצד חלזון והפוצעו משמע שהוא קשה וצריך פציעה, דלשון פציעה שייך רק בדבר שהוא קשה, וכהאי דשבת (קכב:) קורנס לפצע בו את האגוזים, ובמסכת גיטין (נו:) וכשמת פצעו את מוחו. אבל בדבר שאינו קשה לא שייך לשון פציעה אלא קריעה, כהאי דמסכת חולין (כא.) קרעו כדג: ", + "ה. החלזון יוצאין מן ראשו פתילים כפופים כמין אונקלאות ויתדות כפופים, העשוים בראש שלשלת הכלים לתלותן על הכותל. ולהכי נקראו אלו האונקלאות שבראש השלשלת חלזון, כדתנן במס' כלים (פי\"ב מ\"א) שלשלת של סיטונות טמאה של בעלי בתים טהורה א\"ר יוסי אימתי בזמן שהוא מפתח אחד אבל אם היו שנים או שקשר חלזון בראשו טמאה ע\"כ. והיינו דכיון שעשה חלזון בראשו מוכחא מילתא דלשימוש עבדי לה ולא לנוי יעו\"ש בר\"מ ור\"ש. ובחיבורנו סדרי טהרות והערוך (ערך חלזון) כתב על זה וז\"ל פי' זה הוא צורתו ונקרא חלזון כמו החלזון שהוא מוקף ע\"כ. והעיד (שם) ה\"ר בנימין בהגהותיו שהערוך בספרו הראשון שכתב צייר צורת החלזון יעו\"ש. ומתבאר מזה שהערוך הכיר החלזון לציירו, וידע שפתילי ראשו הם כאונקלאות כפופים שבראש השלשלת: ", + "ו. החלזון צריך שימצאו בו אברים או פתילים בדמות נחש. דתנן במסכת בכורות (לח.) גבי מומי אדם ובהמה חלזון ונחש, ובגמרא (שם:) איבעיא להו חלזון הוא נחש או דלמא חלזון או נחש, ומסיק דחלזון הוא נחש יעו\"ש, והרמב\"ם ז\"ל בה' ביאת מקדש (פ\"ה ה\"ה) כתב מי שיצא בשר יתר מעינו עד שחיפה מעט מן השחור של עין, והשיגו הראב\"ד ז\"ל וזה לשונו הקדוש: א\"א לא ידעתי אם עשה זה כנגד חלזון האמור במשנה בצד עיניו, ואינו נראה כן שאם היה בו בשר יתר הוא יבלת בעינו האמור למטה במשנה, וחלזון הוא שורת אדמימות העוברת בשחור ע\"כ יעו\"ש בכסף משנה. והנראה בישוב דברי הרמב\"ם ז\"ל, דיש לחלק דיבלת אינו במראה בשר, כדפירש\"י ז\"ל בנמוקי תורה (ויקרא כב) או יבלת ורוא\"ה בלע\"ז יעו\"ש. והיינו וואורצלען, ואין להם מראה בשר שהם לבנים, אבל חלזון הוא בשר יתר בתואר בשר וכן נקראו באמת אלו היבלות בתואר בשר גם בלשון יון (חאלעזין), ומדמסיק הוא נחש הוא חלזון נראה שהחלזון יש בו אברים או פתילים בדמות נחש, וע\"ז האבר ישנו כיון יבלות אדומים בתואר בשר, ולכן נקראו היבלות האדומים שבעין בשם חלזון ונחש: ", + "ז. הרמב\"ם ז\"ל בהלכות ציצית (פ\"ב ה\"ב) מסמן את החלזון וזה לשונו הקדוש: והוא דג שדומה עינו לעין התכלת ודמו שחור כדיו וכו' יעו\"ש. הנה מה שכתב והוא דג שדומה עינו לעין התכלת, מקורו מש\"ס דמנחות (מד.) חלזון זה גופו דומה לים וברייתו דומה לדג כמו שנתבאר לעיל (סימן א' ב'), אכן מה שכתב ודמו שחור כדיו לא מצאתי לזה מקור בש\"ס, ומזה נראה כמו שבארנו בריש דברינו שהרמב\"ם ז\"ל אחר שעשה פירושו על המשנה טרח ויגע ומצא את החלזון על פי הסימנים הנזכרים מדברי חז\"ל, וקיים מצות תכלת, והוסיף לסמנו בעוד סימנים שמצא בו שדמו שחור כדיו, שאולי ישכח יהיה בנקל להרוצה לחפש אחריו למצוא אותו ולא יתיאש ממנו, כי אם לא הודיע לנו הרמב\"ם ז\"ל את זאת והיינו מחפשין רק על פי הסימנים שבש\"ס, אפילו היינו מוצאים ומשיגים אותו היינו מתיאשין ממנו, ונאמר כי ודאי אינו החלזון כיון שדמו שחור והרי אנו רוצין לצבוע צבע התכלת, ולכן הודיענו זאת שבאמת דמו שחור כדיו ורק על ידי הסממנים נוכל לצבוע בו צבע התכלת. ומצאתי לזה מקור נאמן שדם החלזון הוא שחור מתיקוני זוהר הקדוש (מ\"ט:) נשמתא נר ה' נשמת אדם (משלי כ׳:כ״ז) אדם דאיהי אור נר בהיר ביה אורייתא דבכתב ונשמתא דאיהי נר נהיר בה מצוה, ובזמנא דלא נהירין בה אור ונר אתמר בנשמתא אל תראוני שאני שחרחורת (שיר השירים א׳:ו׳) ואתמר באדם אלביש שמים קדרות (ישעיהו נ׳:ג׳) ומאי נר נפשא רוחא נ' נפשא ר' רוחא, לקבל ג' קטרין אלין אינון תלת גווני אשא, אוכמא חוורא ותכלתא וכו' כבד אשא סומקא מרה אשא ירוקא טחול אשא אוכמא יותרת הכבד כללא דכלהו תכלת חשוך ותכלת דציצית מצוה וכו' גוון אוכם דאיהו טחול כד מתלבשת תמן נפשא בחובין איהי אמרת אל תראוני שאני שחרחרת וכו' יעו\"ש. וכן מתבאר עוד (שם נב:) ובאלין תלת גוונין נהרא שרגא דאיהו נר ה' נשמת אדם כו' גוון אוכמא איהי קדרותא דלהון, ועלה אתמר אלביש שמים קדרות ובהון מתלבשין וכו' תכלת לבושא דאת י' דאיהו תכלית דכלא יעו\"ש. מבואר דהתכלת היא באה בלבוש שחרות, וע\"י הסממנים נעשית מראית התכלת דומה לכרסיא יקירא:", + "אמת שלכאורה משמעות לשון רש\"י ז\"ל במס' חולין (פט. ד\"ה שהתכלת) הוא נגד זה שכתב, וזה לשונו הקדוש, שהתכלת דומה לים שהחלזון מן הים הוא עולה אחת לשבעים שנה ומראית דמו דומה לים וים אנו רואין שדומה לרקיע וכו' יעו\"ש, והגם שיש לומר שרש\"י ז\"ל לא הכיר ולא ראה את החלזון כדמשמע באמת מלשונו ז\"ל וים אנו רואין שדומה לרקיע, משמע שדם חלזון לא ראה עינו הקדושה ורק מסברא כיון שהתכלת דומה לים שפט על דמו שהוא כים, אבל בכל זה דבר תימה הוא לומר ח\"ו שרש\"י ז\"ל בסברתו לא כוון אל האמת. אכן נראה שבאמת אין כוונת רש\"י ז\"ל על דמו אלא על מה שצובע בדמו, והיינו שדקדק בלשונו הקדוש ומראית דמו ולא כתב סתם ודמו דומה לים, כי באמת דמו שחור כדיו ואינו דומה לים: ", + "ח. כבר נתבאר, שדרך החלזון שעולה מן הים להרים, וכתב בספר הקנה הקדוש ה' ציצית שתיכף כשיוצא נתקע בארץ ומשמש, ומסיים שם, ונשרש שם וראשו בחוץ יעו\"ש מתבאר מזה שהחלזון דרכו לחפור ולתקוע עצמו בארץ, ובאמת שכן הוא משמעות פשטא דקרא (דברים ל״ג:י״ט) ושפוני טמוני חול דנדרש על החלזון במסכת מגילה (ו.), ופירש\"י ז\"ל בנמוקי תורה, כסויי טמוני חול טרית וחלזון וזכוכית לבנה יעו\"ש, שזה הפסוק כולל אלו השלשה ביחד שדרכן להמצא בחול. חלזון, כמו שנתבאר מספר הקנה שדרכו וטבעו כשעולה מן הים להרים לחפור עצמו ולתקוע בארץ. וגם טרית דרכו להיות טמון בחול שבקרקעית הים ואינו שט תמיד על פני המים כדרך כל דגים השמנים ורכים (טאהן פיש) להיות מונחים בקרקעית הנהרות והימים. ורק במסכת מגילה (שם) שרש\"י ז\"ל רצה לפרש דרשות הש\"ס על כל מלה כסדר הפסוק פירש שפוני לשון חשיבות יעו\"ש: ", + "ט. החלזון נמצאו בו תרתי מיני דמים אחד אשר מיפקד פקיד ואחד אשר מבלע בלועי באיבריו ועורקיו. כדמוכח מש\"ס שבת (עה.) שאני הכא דכמה דאית ביה נשמה טפי ניחא ליה כי היכי דליצול צבעיה. וכתבו התוס' ז\"ל (שם ד\"ה כי היכי) וקשה לר\"י דמ\"מ על נטילת הדם ליחייב משום נטילת נשמה וכו', והשיב לו ר\"ת דדם חלזון הראוי לצביעה מיפקד פקיד ולא מיחייב על אותו הדם משום נטילת נשמה ועל דם אחר היוצא עמו נמי לא מיחייב דלא ניחא ליה כי היכי דליצול צבעיה יעו\"ש: ", + "י. החלזון עיקר גידולו בים ועולה נמי ליבשה על ההרים שבים ויכול לחיות שם. וכשהוא בים צריך צידה וכשעולה ליבשה ניצוד ועומד הוא, וזה מתבאר ממה שבארנו בביטול טענה השניה והרביעית ובסי' א' יעו\"ש: \n" + ], + "The appearance of the Techelet": [ + "במראה התכלת", + "כתב הרמב\"ם ז\"ל בהלכות ציצית (פ\"ב ה\"א) תכלת האמורה בתורה בכל מקום הוא הצמר הצבוע כפתוך שבכחול, וזו היא דמות הרקיע הנראית לעין בטהרו של רקיע ע\"כ. וכן כתוב בהל' כלי המקדש (פ\"ח הי\"ג) ותכלת האמורה בכל מקום הוא הצמר הצבוע כעצם שמים שהוא פתוך מן הכוחל ע\"כ. והנה מה שכתב שהתכלת הוא הצמר הצבוע כעצם השמים מקורו מהש\"ס מנחות (מג:) שהתכלת דומה לים וים דומה לרקיע וכו'. אכן מה שכתב שהוא פתוך מן הכוחל, נראה מזה שמראה התכלת נוטה ומעורב קצת עם מראה שחרות הדיהה שהרי הכחול שחור הוא אלא שדיהה מן שחרות החרת, כדמפורש במס' נדה (יט.) שחור כחרת, עמוק מכן טמא, דיהה אפילו ככחול טהור. ופרש\"י דיהה מכן אפילו הוא שחור ככחול טהור, הואיל ואינו שחור כחרת יעו\"ש. הרי שהכחול שחור הוא אלא שהוא שחרות אמוץ ודיהה (גראה שווארץ) מעורב בלבנונית, וכיון שכתב שהוא פתוך מן הכוחל מבואר דעתו ז\"ל שהתכלת נוטה ומעורב קצת עם שחרות דיהה. ובאמת שכן מתבאר נמי מפירש\"י ז\"ל בנמוקי תורה (פ' שלח) שכתב וז\"ל, פתיל תכלת על שם שכול בכורות תרגומו של שכול תכלא ומכתם היתה בלילה, וכן צבע התכלת דומה לרקיע המשחיר לעת ערב וכו' יעו\"ש הרי שדעתו ז\"ל ג\"כ כהרמב\"ם ז\"ל שמראה התכלת צריך להיות נוטה ומעורב בשחרות קצת, ואם כי לא מצאתי לזה מקור מהש\"ס. ואם כי הרמב\"ם ז\"ל כפי מה שנראה מדבריו ז\"ל כמו שבארנו הכיר וראה ונהג במצות התכלת, יש לומר שידע מציאות מראה התכלת שכך היא שנוטה ומעורב בשחרורית דיהה קצת, ומסמן לנו לידע כמו שנתבאר שכל עיקרו בהלכה זו בהל' ציצית לסמן לנו החלזון לדורות הבאים שמא ישכח מהם שידעו לחפשו, כי אין דרכו ז\"ל בחיבורו להעתיק אגדת הש\"ס מה שאין נפקא מינה לדינא. תדע שהרי (שם ה\"ב) בהעתיקו האגדה דמנחות (מד.) חלזון זה גופו דומה לים וכו' השמיט הך דועלה אחת לשבעים שנה משום דלא נפקא לן מינה לדינא, ולא העתיק אלא הנצרך לסמן לנו את החלזון, והוסיף לסמנו כפי מה שהיה ידוע לו כמו שנתבאר. אכן רש\"י ז\"ל שנראה שלא נהג ולא ראה התכלת, כדמוכח מלשונו ז\"ל במס' חולין (פט.), כמו שכתבנו לעיל (סימן ב' סעיף ז'), נראה ודאי שמקור דבריו ז\"ל הוא ממדרשי חז\"ל, ותהלה ושבח לאל ית', כי מצאתי לזה מקור נאמן במדרש רבה (פ\"ב) באותות סימנים וכו' כל שבט ושבט נשיא שלו צבע מפה שלו דומה לצבע של אבנו וכו' יששכר ספיר ומפה שלו צבוע שחור ככחול וכו' יעו\"ש. הרי שמראה הספיר נוטה קצת לשחרורית הכחול, שהרי צבע מפה שלו היה דומה לצבע אבנו, ומוכח מזה שמראה התכלת נוטה ומעורב קצת משחרות הכחול, שהרי התכלת דומה ג\"כ לספיר כדאיתא במס' חולין (פט.) וכן הוא במדרש במדבר רבה (פ\"ד) יעו\"ש. ועיין תוס' מנחות (מג: ד\"ה ה\"ג רקיע דומה לספיר), ומזה תבין שהרב תפארת ישראל ז\"ל בפתיחתו לסדר מועד (קונטרס בגדי קודש) הגם שדבר נכונה כמצוה וכחובה למידחי שיחה בטלה שלהם, אבל גם הוא ז\"ל לא עמד על עיקרן ושרשן של דברים, ועיין זוה\"ק (תרומה קלט.) תכלת דא איהו כרסייא דכתיב ביה (יחזקאל א׳:כ״ו) כמראה אבן ספיר וגו' ונגה לו סביב בגין דעבדין ביה כריכין לציצית וכד נגה לו אתהדר לגוון ירוק כגוון כרתי מההיא שעתא ואילך אשתרי זמנא דק\"ש וכו' יעו\"ש, ומזה ג\"כ מקור מוצא לפירש\"י ורמב\"ם ז\"ל, ובאמת עיקר פירש\"י ז\"ל הוא מספרי (פ' שלח):", + "והנה אחרי אשר עזרנו השי\"ת לברר הסימנים שעל ידם יוכר החלזון, ודברתי עם הרבה חכמי התורה וגדולי ישראל והסכימו לדברי, מצוה על כל מי שיש בכחו לחפש אחריו לזכות את ישראל במצוה זו הנשכחת מישראל זה כמה מאות שנים. וכל מי שיזכה בזה יתברך מה' אלהי ישראל. וגם אנכי בעניי החלותי בה, ושלחתי לגלילות ים התיכון, והובא לי הבריה, והיא ממינים הנקראים דגי הדיו ובלשון אשכנז (טינט פיש) שיש בהם כתשעה עשר מינים, ונראה לי שבמין אחד מהם נמצאו כל הסימנים הנ\"ל שנתבארו מדברי חז\"ל, וגם דמו השחור כדיו הוא תחת ידי, אכן אין בכח כל האומנים במלאכת ההפרדה (כימיקער) להפרידו, ואם יעזרני ה' לבא לגלילות ים התיכון ואשיגהו בעודנו חי אי\"ה אנסה ואשתדל בעזהש\"י להוציא ממנו את צבע התכלת. ואתפלל להשי\"ת כאשר זכני ה' לזכות את ישראל בדברי תורה, שדורשיה מעט הם, השרידים העוסקים בסדר טהרות, ובעזהש\"י בזכות אבותי סדרתי סדר הזה כולו, ובעזהש\"י הוצאתי לאור מסכת כלים אשר החזיקו בידי גדולי גאוני ישראל וחכמי התורה, כן אבקש ואתפלל אל ה' שיעזרני לגמור כל הסדר להוציאו לאור עולם, ואגורה באהלו עולמים. וגם במצוה זו שאין לה דורשין, יעזרני ה' לזכות את הרבים, ויעמוד לי ולזרעי ולזרע זרעי שלא ימושו דברי תורה מפי ומפי זרעי ומפי זרע זרעי אמר ה' מעתה ועד עולם. השלמתי זה המאמר הנכבד י\"א מרחשון ג' וירא תרמ\"ז פה ראדזין: ", + "בהל\"כ ואע\"י" + ] + } + }, + "versions": [ + [ + "Sefunei Tmunei Chol, B'nei Brak, 1999", + "https://www.nli.org.il/he/books/NNL_ALEPH001807292" + ] + ], + "heTitle": "מאמר שפוני טמוני חול", + "categories": [ + "Halakhah", + "Acharonim" + ], + "schema": { + "heTitle": "מאמר שפוני טמוני חול", + "enTitle": "Treasures Hidden in the Sand", + "key": "Treasures Hidden in the Sand", + "nodes": [ + { + "heTitle": "שער", + "enTitle": "Title Page" + }, + { + "heTitle": "הקדמה", + "enTitle": "Introduction" + }, + { + "heTitle": "", + "enTitle": "" + }, + { + "heTitle": "הטענות", + "enTitle": "The Objections" + }, + { + "heTitle": "הסימנים לפי חז\"ל", + "enTitle": "The signs according to Chazal", + "nodes": [ + { + "heTitle": "סימן א; לבאר מקום מציאות החלזון", + "enTitle": "Where the Hillazon can be found" + }, + { + "heTitle": "סימן ב; בסימני החלזון", + "enTitle": "The signs of the Hillazon" + }, + { + "heTitle": "סימן ג; במראה התכלת", + "enTitle": "The appearance of the Techelet" + } + ] + } + ] + } +} \ No newline at end of file